T50n2062_大明高僧傳
大正藏第 50 冊 No. 2062 大明高僧傳
No. 2062
大明高僧傳敘
皇明天臺山慈雲禪寺沙門釋如惺識
釋迦世尊自周昭王甲寅降生西竺成道涅槃。垂千餘載而至漢明帝。摩騰竺法蘭始入中國。帝為首創白馬寺以居之。自是佛法興而僧徒漸盛。於是則有吳之康僧會晉之釋道安寶誌僧倜支遁無讖。神僧名釋靈軌芳蹤遍於天下。微言道韻高論良謨盈于簡牘。作史者豈容己哉。故六朝廬山遠公唐宣律師宋贊寧輩乃修僧史及高僧傳。各若干卷。又達磨大師遙知震旦機熟。不遠數萬里而來。特授教外別傳之旨。六傳而至曹溪其道大振。載傳而至青原南嶽馬祖石頭。其枝分𠏉布派溢源深。可謂魯一變而至於道矣。然後百丈出叢林備則。有開堂入室豎拂拈椎一千七百則葛藤蔓延寰宇。首以道原禪師學士楊大年附馬李遵勖輩作傳燈諸錄。各若干卷。入我 國朝 成祖文皇帝于萬機之暇。乃于僧史傳燈錄間采諸靈異者。別曰神僧傳。又若干卷。於戲可謂盛典矣。夫孔子作春秋而亂臣賊子懼。太史公作史傳天下不肖者恥。今吾釋氏而有是書。則使天下沙門非惟不作師子身中蟲。而甚有見賢思齊。默契乎言表得免亡罤者。詎可量哉。然僧史始於漢明。傳燈遠溯七佛皆終於宋。惟神僧傳
【現代漢語翻譯】 現代漢語譯本： 《大明高僧傳敘》
皇明天臺山慈雲禪寺沙門釋如惺識
釋迦世尊于周昭王甲寅年降生於西竺（India），在那裡得道涅槃。經過一千多年，到了漢明帝時期，摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）才來到中國。明帝為他們首創了白馬寺來居住。從此佛法興盛，僧徒也逐漸增多。於是就有了吳國的康僧會（Kang Senghui），晉朝的釋道安（Shi Dao'an）、寶誌（Baozhi）、僧倜（Seng Ti）、支遁（Zhi Dun）、無讖（Dharmakshema）。神僧釋靈軌（Shi Linggui）的芳蹤遍佈天下。精妙的言論和高深的見解充滿了書籍。編寫歷史的人怎麼能忽略這些呢？所以六朝時的廬山遠公（Huiyuan of Mount Lu），唐朝的宣律師（Daoxuan），宋朝的贊寧（Zanning）等人就編寫了僧史和《高僧傳》，各有若干卷。
另外，達磨大師（Bodhidharma）遙知中國時機成熟，不遠數萬里而來，特別傳授了教外別傳的宗旨。傳到六祖曹溪（Caoqi Huineng）時，他的道大為興盛。再傳到青原（Qingyuan Xingsi）、南嶽（Nanyue Huairang）、馬祖（Mazu Daoyi）、石頭（Shitou Xiqian），他們的分支繁衍眾多，流派深遠。可以說是魯國經過一次變革就達到了道的境界。然後百丈（Baizhang Huaihai）制定了叢林規範，完備了開堂、入室、豎拂、拈椎等一千七百則公案，葛藤蔓延寰宇。開始由道原禪師（Daoyuan Chanshi）、學士楊大年（Yang Danian）、駙馬李遵勖（Li Zunxu）等人編寫了《傳燈諸錄》，各有若干卷。
進入我朝，成祖文皇帝在處理萬機之餘，從僧史和《傳燈錄》中採擇了各種靈異事蹟，另外編寫了《神僧傳》，也有若干卷。唉！這真可謂是盛大的典籍啊！孔子作《春秋》而使亂臣賊子感到恐懼，太史公作史傳使天下不賢的人感到羞恥。現在我們釋氏有了這樣的書籍，那麼就能使天下沙門不僅不做師子身中的蟲，而且還能見賢思齊，默默地領會言語之外的道理，從而避免滅亡的命運。這難道可以估量嗎？然而僧史開始於漢明帝時期，《傳燈錄》遠溯七佛（Seven Buddhas of the Past）都結束于宋朝，只有《神僧傳》……
【English Translation】 English version: Preface to the Biographies of Eminent Monks of the Great Ming Dynasty
Shramana Shi Ruxing of Ciyun Zen Temple on Mount Tiantai in the Huangming Dynasty respectfully writes:
Shakyamuni Buddha was born in Xizhu (India) in the year of Jia Yin of King Zhao of the Zhou Dynasty, where he attained enlightenment and Nirvana. More than a thousand years later, during the reign of Emperor Ming of the Han Dynasty, Kasyapa Matanga and Dharmaratna first entered China. The Emperor initially established the White Horse Temple for them to reside in. From then on, the Buddha-dharma flourished and the number of monks gradually increased. Thus, there were Kang Senghui of Wu, Shi Dao'an, Baozhi, Seng Ti, Zhi Dun, and Dharmakshema of the Jin Dynasty. The venerable traces of the divine monk Shi Linggui spread throughout the world. Subtle words and profound insights filled the books. How could the historians neglect these? Therefore, Huiyuan of Mount Lu in the Six Dynasties, Daoxuan of the Tang Dynasty, and Zanning of the Song Dynasty compiled monastic histories and 'Biographies of Eminent Monks', each in several volumes.
Furthermore, Bodhidharma, knowing that the time was ripe in China, came from tens of thousands of miles away and specially transmitted the principle of 'a special transmission outside the scriptures'. When it was passed down to Caoqi Huineng, his doctrine greatly flourished. Passing it down to Qingyuan Xingsi, Nanyue Huairang, Mazu Daoyi, and Shitou Xiqian, their branches multiplied greatly, and their schools were profound and far-reaching. It can be said that the state of Lu, after one transformation, reached the state of the Dao. Then Baizhang Huaihai established the monastic rules, completing the 1,700 cases of 'opening the hall, entering the room, raising the whisk, and picking up the mallet', with the tangled vines spreading throughout the universe. It began with Chan Master Daoyuan, scholar Yang Danian, and the Emperor's son-in-law Li Zunxu compiling the 'Records of the Transmission of the Lamp', each in several volumes.
Entering our dynasty, Emperor Wenzu of the Chengzhu period, in his spare time from managing myriad affairs, selected various miraculous events from the monastic histories and 'Records of the Transmission of the Lamp', and separately compiled the 'Biographies of Divine Monks', also in several volumes. Alas! This can truly be called a grand canon! Confucius wrote the 'Spring and Autumn Annals' and made rebellious ministers and villainous sons fearful; the Grand Historian wrote historical biographies and made the unworthy people of the world ashamed. Now that we Buddhists have such books, then it can enable the shramanas of the world not only to avoid becoming worms in the lion's body, but also to emulate the virtuous and silently understand the meaning beyond words, thereby avoiding the fate of destruction. How can this be measured? However, the monastic history began in the time of Emperor Ming of the Han Dynasty, and the 'Records of the Transmission of the Lamp' traced back to the Seven Buddhas of the Past all ended in the Song Dynasty, only the 'Biographies of Divine Monks'...
迄于元順而止 明興 太祖高皇帝開國以來。國家之治超於三代。佛法之興盛于唐宋。獨僧史傳燈諸書尚寥寥無聞。良可嘆也。然吾儕有力者不以爲念。有志者無以為緣。而我 國朝人物其果不若唐宋乎。予于庚子校刻前代金湯編。今歲又緝 國朝護法者以補其缺。間于史志文集往往有諸名僧載焉。因隨喜錄之。自南宋迄今略得若干人。命曰大明高僧傳。以備后之修史者採摭。云爾。
大明萬曆丁巳仲夏吉旦書于嘉興楞嚴之般若堂
大明高僧傳卷第一
皇明天臺山慈雲禪寺沙門釋 如惺 撰
譯經篇第一(正傳一人附見二人)
元燕都慶壽寺沙門釋沙啰巴傳一(剌溫卜迦啰思巴)
釋沙啰巴西國積寧人。總丱即依癹思巴帝師剃染。習諸部灌頂法。又從著栗赤上師學大小乘。時有剌溫卜。善通焰曼德迦。密教為世所稱。投之盡得其道。所以善吐番音說諸妙法兼解諸國文字。后因迦啰思巴帝師薦於世祖。命譯中國未備顯密諸經。各若干部。其辭旨明辯。特賜大辯廣智之號。其時僧司雖盛而風紀寢弊。官吏不能幹城遺法抗禦外侮。返為僧害。世祖每論至此切憂之。乃選能者整維其失。故特授師為江浙等處釋教都總統。帝親勞送之。既至江南盡削去煩苛務從寬大。故遐邇僧寺賴以
【現代漢語翻譯】 現代漢語譯本
到元順帝時期就停止了。明朝興起，太祖高皇帝開國以來，國家的治理超越了夏商周三代，佛法的興盛超過了唐宋時期。唯獨僧人的史傳和傳燈之類的書籍還很少被人知曉，實在令人嘆息。然而我們這些有能力的人不把這當回事，有志向的人又沒有機會。難道我們明朝的人物真的不如唐宋時期的人嗎？我在庚子年校刻了前代的《金湯編》，今年又輯錄了明朝護法者的事蹟來彌補它的缺失。偶爾在史書、地方誌和文集中，往往有各位名僧的記載，因此我隨喜地記錄下來。從南宋到如今，大概得到了若干人的事蹟，命名為《大明高僧傳》，用來給後世修史的人採擇參考。就這樣了。
大明萬曆丁巳年仲夏吉日，書于嘉興楞嚴寺的般若堂。
《大明高僧傳》卷第一
皇明天臺山慈雲禪寺沙門釋如惺撰
譯經篇第一（正傳一人，附見二人）
元燕都慶壽寺沙門釋沙啰巴傳一（剌溫卜迦啰思巴）
釋沙啰巴是西國積寧人。年幼時就依止癹思巴帝師剃度出家，學習各部的灌頂法。又跟隨著栗赤上師學習大小乘佛法。當時有個剌溫卜，精通焰曼德迦密法，被世人稱讚。沙啰巴投奔他，盡得其道。所以他擅長吐蕃語，能說各種妙法，並且通曉各國的文字。後來因為迦啰思巴帝師向世祖推薦，奉命翻譯中國尚未完備的顯密諸經，各有若干部。他的譯文旨意明白，辯才無礙，特別被賜予『大辯廣智』的稱號。當時僧官機構雖然興盛，但是風紀已經敗壞，官吏不能像城墻一樣保護佛法，抵禦外來的侵擾，反而成為僧人的禍害。世祖每次談到這裡都深感憂慮。於是選拔有能力的人來整頓這些弊端。所以特別授予沙啰巴為江浙等處釋教都總統。皇帝親自送他上任。沙啰巴到江南后，全部削減了煩瑣苛刻的規定，務求從寬大處理，所以遠近的僧寺都依賴他。
【English Translation】 English version
It ended with Emperor Shun of the Yuan dynasty. Since the rise of the Ming dynasty, Emperor Gaozu (Hongwu Emperor) founded the country, the governance of the state surpassed the Three Dynasties (Xia, Shang, and Zhou), and the flourishing of Buddhism exceeded the Tang and Song dynasties. However, the historical biographies of monks and the 'Transmission of the Lamp' and other books are still rarely known, which is truly regrettable. Yet, those of us with the ability do not take this to heart, and those with aspirations have no opportunity. Are the figures of our Ming dynasty truly inferior to those of the Tang and Song dynasties? In the Gengzi year, I collated and engraved the 'Golden Soup Compilation' of the previous dynasties. This year, I have also compiled the deeds of the Dharma protectors of the Ming dynasty to supplement its deficiencies. Occasionally, in historical records, local chronicles, and literary collections, there are often records of various eminent monks, so I joyfully record them. From the Southern Song dynasty to the present, I have roughly obtained the deeds of several people, and named it 'Biographies of Eminent Monks of the Great Ming,' to be used by later historians for selection and reference. That's all.
Written on an auspicious day in the mid-summer of the Ding Si year of the Wanli era of the Great Ming dynasty, in the Prajna Hall of Lengyan Temple in Jiaxing.
'Biographies of Eminent Monks of the Great Ming,' Volume 1
Written by Shramana Shi Ruxing of Ciyun Temple on Mount Tiantai in the Great Ming dynasty.
Chapter 1: Translating Scriptures (One main biography, with two mentioned in passing)
Biography 1: Shramana Shi Salapa of Qingshou Temple in Yandu (Yuan capital) (Lawen Bu迦啰思巴 (La Wen Bu Jia Luo Si Ba))
Shi Salapa was a native of Jining in the Western Regions. From a young age, he relied on Imperial Preceptor Basiba (Phagpa) to be tonsured and ordained, and studied the initiation methods of various tantric sections. He also followed the Acharya Zheli Chi (著栗赤) to study the Mahayana and Hinayana Buddhist teachings. At that time, there was a Lawen Bu (剌溫卜), who was proficient in the Yamantaka (焰曼德迦) tantra and was praised by the world. Salapa went to him and fully mastered his teachings. Therefore, he was proficient in the Tibetan language, able to speak various wonderful Dharma teachings, and also understood the languages of various countries. Later, because Imperial Preceptor Jia Luo Si Ba (迦啰思巴) recommended him to Emperor Shizu (Kublai Khan), he was ordered to translate the incomplete exoteric and esoteric scriptures of China, each in several sections. His translations were clear in meaning and eloquent, and he was specially granted the title 'Great Eloquent and Wise.' At that time, although the monastic administration was flourishing, the discipline had deteriorated, and the officials could not protect the Dharma like a city wall, resist foreign invasions, but instead became a disaster for the monks. Emperor Shizu was deeply concerned whenever he spoke of this. Therefore, he selected capable people to rectify these malpractices. So he specially appointed Salapa as the Buddhist General-in-Chief of Jiangzhe (Jiangsu and Zhejiang) and other places. The emperor personally sent him to his post. After Salapa arrived in Jiangnan, he completely abolished the tedious and harsh regulations, striving for leniency, so the monasteries far and near relied on him.
安之。隨改統福廣。因師之氣正德莊嚴峻不倚。是以多忤同列。嘗自嘆曰。天下何事耶。吾人自擾之耳。朝廷設官愈多。則天下之事愈煩。況釋教乎。今僧之苦無他。蓋官多事煩耳。所謂十羊九牧可勝言哉。遂建言以聞。得旨盡罷諸路總統。天下快焉。師即遁跡壟坻。築室種樹將欲終老。至大中復召至燕京。拜光祿大夫大司徒。皇太子諸王嘗問法要。詔給廩館于慶壽寺。所譯之經朝廷皆為刊行。延祐元年十月五日示疾。賜鈔萬緡。敕太尉沈王視醫藥謝卻之。竟面佛端坐而化。帝悼之哀賜給葬。遣使馳驛送歸故里。建塔 系曰。譯經之盛莫過於六朝盛唐鳩摩什實叉難陀輩。及入五代北宋則漸漸寢矣。況自康王渡江胡馬南飲。鑾輦馳遁淳熙之後。雖有一隙之暇。烏能於是哉。至元世祖而華夷一統。始復有譯經之命。入我 國朝。洪武建元以來以三藏頗足摩滕不至故止是例。今于元史僅得此人。庶不虛此首科亦幾希矣。
解義篇第二之一(正傳三十九人附見九人)
松江興聖寺沙門釋凈真傳一
釋凈真未詳姓氏。從松江興聖寺若平法師剃染習賢首宗。嘉熙三年游浙江諸剎。因錢塘江壩毀江濤泛溢災民。師以偈呈安撫使趙端明曰。海沸江河水接連。民居沖蕩益憂煎。投身直入龍宮去。要止驚濤浪拍天遂
【現代漢語翻譯】 現代漢語譯本： 他很安詳。跟隨改朝換代的統福和廣。因為他的氣節正直，品德莊嚴，嚴厲而不倚仗權勢，因此常常與同僚不合。他曾經感嘆說：『天下有什麼事呢？是我們人們自己擾亂自己罷了。朝廷設定的官職越多，天下的事情就越煩瑣，更何況是佛教呢？現在僧人的痛苦沒有別的，大概就是官多事煩罷了。』所謂『十羊九牧』，怎麼能說得完呢？於是上書進言，得到皇帝的旨意，全部罷免各路的總統，天下都感到高興。他便隱居在山丘之間，建造房屋，種植樹木，打算在那裡終老。到元朝泰定帝時，又被召到燕京（今北京），被授予光祿大夫、大司徒的官職。皇太子和諸位王爺曾經向他請教佛法的要義。皇帝下詔在慶壽寺供給他的住所和俸祿。他所翻譯的經典，朝廷都為之刊行。延祐元年十月初五，他示現疾病，皇帝賜給他鈔票一萬緡，並敕令太尉沈王去探視醫藥，他都謝絕了。最終面向佛像端坐而圓寂。皇帝哀悼他，賜予喪葬費用，派遣使者快馬加鞭地送他歸葬故里，並建造佛塔。 系曰：翻譯佛經的興盛時期，沒有超過六朝和盛唐的，有鳩摩羅什（Kumarajiva，著名佛經翻譯家）和實叉難陀（Sikshananda，唐代佛經翻譯家）等人。等到進入五代和北宋，就漸漸衰落了。更何況自從康王渡江南下，金兵南侵，皇帝逃亡之後，即使有一點空閑，又怎麼能做這件事呢？到元世祖忽必烈時，華夷統一，才又開始有翻譯佛經的命令。進入我朝（明朝），洪武年間建立以來，因為三藏經書還算充足，恐怕摩騰（Kasyapa Matanga，東漢時期來華傳教的印度僧侶）和竺法蘭（Dharmaratna，東漢時期來華傳教的印度僧侶）不來，所以就停止了這件事。現在在《元史》中僅僅得到這個人（指釋凈真），大概沒有辜負這首科，也算是很少見的了。 解義篇第二之一（正傳三十九人，附見九人） 松江興聖寺沙門釋凈真傳一 釋凈真，沒有詳細記載他的姓氏。跟隨松江興聖寺的若平法師剃度出家，學習賢首宗。嘉熙三年，遊歷浙江各寺廟。當時錢塘江的堤壩被毀，江水氾濫，百姓受災。他寫了一首偈頌呈給安撫使趙端明，說：『海水沸騰，江河之水連線在一起，百姓的房屋被沖毀，更加令人擔憂。我將投身直接進入龍宮，要阻止這驚濤駭浪拍打天空。』於是
【English Translation】 English version: He was peaceful. He followed the changes of dynasties in Tongfu and Guang. Because of his upright integrity, solemn virtue, and strictness without relying on power, he often disagreed with his colleagues. He once sighed and said, 'What is the matter with the world? It is we people who disturb ourselves. The more officials the court sets up, the more troublesome the affairs of the world become, let alone Buddhism? The suffering of monks now is nothing else, probably just the multitude of officials and the troublesomeness of affairs.' As the saying goes, 'Ten shepherds for nine sheep,' how can it be fully described? So he submitted a memorial, and received the emperor's decree to dismiss all the presidents of various routes, which pleased the world. He then went into seclusion among the hills, building houses and planting trees, intending to spend his old age there. During the reign of Emperor Taiding of the Yuan Dynasty, he was summoned again to Yanjing (now Beijing), and was granted the title of Guanglu Dafu and Dasitu. The Crown Prince and various princes once asked him for the essentials of Buddhist teachings. The emperor issued an edict to provide him with residence and salary at Qingshou Temple. The scriptures he translated were all published by the court. On the fifth day of the tenth month of the first year of the Yanyou era, he showed signs of illness. The emperor bestowed upon him 10,000 strings of cash, and ordered Grand Commandant Prince Shen to visit him and inquire about medicine, but he declined them all. In the end, he faced the Buddha statue, sat upright, and passed away. The emperor mourned him, granted funeral expenses, and sent messengers to rush back to his hometown for burial, and built a pagoda. A note says: The flourishing period of translating Buddhist scriptures was no greater than the Six Dynasties and the High Tang Dynasty, with Kumarajiva (a famous translator of Buddhist scriptures) and Sikshananda (a translator of Buddhist scriptures in the Tang Dynasty) and others. When it came to the Five Dynasties and the Northern Song Dynasty, it gradually declined. Moreover, since King Kang crossed the river south, the Jin troops invaded the south, and the emperor fled, even if there was a little leisure, how could this matter be done? It was not until Emperor Shizu Kublai Khan of the Yuan Dynasty unified China that there was again an order to translate Buddhist scriptures. Since the founding of our dynasty (Ming Dynasty) in the Hongwu era, because the Tripitaka scriptures were still sufficient, fearing that Kasyapa Matanga (an Indian monk who came to China to preach Buddhism during the Eastern Han Dynasty) and Dharmaratna (an Indian monk who came to China to preach Buddhism during the Eastern Han Dynasty) would not come, this matter was stopped. Now, in the History of the Yuan Dynasty, only this person (referring to Shi Jingzhen) is found, and perhaps this first subject has not been disappointed, and it is also rare. Chapter 2.1 on Explaining Meanings (39 in the main biography, 9 in the attached biography) Biography of the Monk Shi Jingzhen of Xingsheng Temple in Songjiang Shi Jingzhen, his surname is not recorded in detail. He followed the Dharma Master Ruoping of Xingsheng Temple in Songjiang to be ordained as a monk and studied the Xianshou School. In the third year of the Jiaxi era, he traveled to various temples in Zhejiang. At that time, the dam of the Qiantang River was destroyed, the river flooded, and the people suffered. He wrote a verse and presented it to the Pacification Commissioner Zhao Duanming, saying: 'The sea is boiling, and the waters of the rivers are connected together, the houses of the people are destroyed, which is even more worrying. I will throw myself directly into the Dragon Palace to stop the raging waves from hitting the sky.' So
投身於海三日而返。謂居民曰。我在龍宮說法龍神聽受。此塘不復毀矣。語訖復投于海。趙端明感其德具聞于朝。敕賜護國凈真法師。立祠于杭之會祠。
眉州中巖寺沙門釋祖覺傳二
釋祖覺別號癡庵。嘉州楊氏子也。聰穎夙發獨嗜佛乘。精究賢首宗旨盡得其奧。后奉旨出住眉州之中巖。四方學者云委川騖而至。日于開堂弗倦誨示。汲引後學曲盡慈悲。清涼一宗至師可為鼎盛矣。而於拈椎之外。古今書史諸子典謨無不該研。一覽成誦。嘗修北宋僧史並華嚴集解金剛經注水陸齋儀等。行世。
臨安上天竺沙門釋若訥傳三
釋若訥奉旨住上天竺。常領徒千人。大弘三觀十乘五重六即之道。其詞辯若瀉懸河。實為當世四依也。南宋淳熙三年高宗幸上竺寺欲禮大士。訥迎。高宗問曰。朕于大士合拜不合拜。訥對曰。不拜則各自稱尊。拜則遞相恭敬高宗欣然致拜。又問歲修金光明懺其意為何。訥曰。昔佛為梵釋四王說金光明三昧。囑其護國護人。後世祖師立為懺法。令僧每於歲旦奉行其法為國祈福。此盛世之典也。上說授訥右街僧錄。賜錢即修其道。次年四月八日召訥。領僧五十入內觀堂修護國金光明三昧。賜齋罷訥登座說法。上問曰。佛法固妙。安得如許經卷。訥曰。有本者如是。高宗大悅進訥左街
【現代漢語翻譯】 現代漢語譯本：
他投身大海三天後返回，對當地居民說：『我在龍宮說法，龍神都聽受了。這個池塘不會再被毀壞了。』說完又再次投身大海。趙端明被他的德行感動，將此事全部上報朝廷。朝廷下旨賜予他『護國凈真法師』的稱號，並在杭州的會祠為他建立祠堂。
眉州中巖寺沙門釋祖覺傳二
釋祖覺，別號癡庵，是嘉州楊氏的兒子。他從小就聰明穎悟，特別喜歡佛法，深入研究賢首宗的宗旨，完全領會了其中的奧妙。後來奉旨出任眉州中巖寺的住持。四方的學者像云一樣聚集，從四面八方趕來。他每天開堂講法，從不厭倦地教誨和引導後學，竭盡慈悲之心。清涼宗到他這裡可以說是達到了鼎盛。而且，除了拈椎說法之外，古今的書籍史料、諸子典籍，他沒有不廣泛研究的，看過一遍就能背誦。他曾經修訂了北宋的僧史，以及《華嚴集解》、《金剛經注》、《水陸齋儀》等，流傳於世。
臨安上天竺沙門釋若訥傳三
釋若訥奉旨擔任上天竺寺的住持，經常帶領一千多名僧人，大力弘揚三觀、十乘、五重、六即的道理。他的辯才像瀑布一樣傾瀉而下，確實是當世的四依（指依法、依義、依戒律、依智者）。南宋淳熙三年，高宗皇帝駕臨上天竺寺，想要禮拜大士（觀音菩薩）。若訥迎接。高宗問：『朕對於大士，應該拜還是不應該拜？』若訥回答說：『不拜，則各自稱尊；拜，則互相恭敬。』高宗高興地行禮拜。又問：『每年脩金光明懺，其意義是什麼？』若訥說：『過去佛為梵天、帝釋天、四大天王宣說金光明三昧，囑咐他們護國護民。後世的祖師將其立為懺法，讓僧人在每年歲首奉行此法，為國家祈福。這是盛世的典範啊。』皇上於是授予若訥右街僧錄的官職，並賜錢讓他修繕寺廟。第二年四月初八，召見若訥，帶領五十名僧人進入內觀堂修護國金光明三昧。賜齋完畢，若訥登上座位說法。皇上問：『佛法固然精妙，怎麼會有這麼多的經卷？』若訥說：『有根本的道理就是這樣。』高宗非常高興，進升若訥為左街僧錄。
【English Translation】 English version:
He plunged into the sea for three days and returned. He said to the residents, 'I preached the Dharma in the Dragon Palace, and the dragon gods listened and accepted it. This pond will not be destroyed again.' After speaking, he plunged into the sea again. Zhao Duanming was moved by his virtue and reported everything to the court. The court issued an edict conferring upon him the title of 'National Protection Pure Truth Dharma Master' and established a shrine for him at the Huici Temple in Hangzhou.
Biography of Shramana Shi Zujue of Zhongyan Temple in Meizhou, Part Two
Shi Zujue, also known as Chi'an, was the son of the Yang family of Jia Prefecture. He was intelligent and precocious, and he was particularly fond of the Buddha-dharma. He thoroughly studied the tenets of the Xianshou School and fully grasped its mysteries. Later, he was ordered to serve as the abbot of Zhongyan Temple in Meizhou. Scholars from all directions gathered like clouds, flocking from all over. He tirelessly gave lectures every day, teaching and guiding later learners with utmost compassion. The Qingliang School can be said to have reached its peak with him. Moreover, in addition to lecturing on the Dharma, he extensively studied ancient and modern books, historical materials, and the classics of various schools of thought, reciting them after reading them once. He once revised the history of monks in the Northern Song Dynasty, as well as the 'Huayan Collection Explanation,' 'Diamond Sutra Commentary,' and 'Water and Land Ritual,' which were circulated in the world.
Biography of Shramana Shi Ruone of Shangtianzhu Temple in Lin'an, Part Three
Shi Ruone was ordered to serve as the abbot of Shangtianzhu Temple. He often led more than a thousand monks, vigorously promoting the doctrines of the Three Contemplations, Ten Vehicles, Five Levels, and Six Identities. His eloquence flowed like a cascading waterfall, and he was indeed one of the Four Reliances (referring to relying on the Dharma, relying on the meaning, relying on the precepts, and relying on the wise) of his time. In the third year of Chunxi during the Southern Song Dynasty, Emperor Gaozong visited Shangtianzhu Temple, intending to pay homage to the Great Being (Avalokitesvara Bodhisattva). Ruone greeted him. Gaozong asked, 'Should I bow to the Great Being or not?' Ruone replied, 'If you do not bow, then each claims to be supreme; if you bow, then you show mutual respect.' Gaozong happily bowed. He also asked, 'What is the meaning of performing the Golden Light Repentance every year?' Ruone said, 'In the past, the Buddha spoke the Golden Light Samadhi to Brahma, Indra, and the Four Heavenly Kings, instructing them to protect the country and its people. Later generations of patriarchs established it as a repentance ritual, instructing monks to perform this ritual at the beginning of each year to pray for the country's well-being. This is a model of a prosperous age.' The emperor then granted Ruone the position of Right Street Monk Recorder and gave him money to repair the temple. On the eighth day of the fourth month of the following year, he summoned Ruone and led fifty monks into the Inner Observation Hall to practice the National Protection Golden Light Samadhi. After the meal was bestowed, Ruone ascended the seat to preach the Dharma. The emperor asked, 'The Buddha-dharma is indeed profound, but how can there be so many scriptures?' Ruone said, 'It is like this when there is a fundamental principle.' Gaozong was very pleased and promoted Ruone to Left Street Monk Recorder.
僧錄。號曰慧光法師。自是歲歲此日入內修舉佛事。賜絹帛五十疋。七年八月召訥入內賜齋說法稱旨恩寵隆渥加異。
臺州白蓮寺沙門釋瞭然傳四
釋瞭然號誌涌。出家郡之白蓮寺。講演天臺教觀二十餘年。精勵後學白業潛修。日惟一餐常坐達旦。一夕夢。二龍雲中交戲空際忽然化為神人。從空而降謁師。且於衣袖出一書示曰。師七日後當行西歸。瞭然既寤知是往生之應。乃撾鼓集眾。登座說法遺囑後事。已而書偈曰。因唸佛力得生樂國。凡汝諸人可不自逸。即索浴更衣。命眾同聲誦彌陀經。至西方世界倏然而化。一眾皆聞天樂之音盈空。祥光燭于天表。
明州寶林寺沙門釋了宣傳五(善榮)
釋了宣四明人。肄業于寶林。因慕南湖之盛投之。精究三觀十乘之旨。閱大藏教無不知其大義。修法華懺法二十七年。與釋善榮為同志相善。凡所修進必偕榮嘗金書法華楞嚴凈名圓覺等經。宣亦為助。或遇西資會則施人手畫水墨觀音像。二人結誓往生。每說法則諄諄勸人皆求生安養。從之念佛者眾。一日宣詣榮之室默坐。榮故問之。對曰。我西歸有期矣難忘若道義。與若凈土重會也。榮曰。正所幸愿。宣即集眾告別。命誦經唸佛號。端坐書偈曰。性相忘情。一三無寄。息風不行。摩訶室利。合掌而逝時
【現代漢語翻譯】 現代漢語譯本：僧錄（Senglu，佛教僧官名），號為慧光法師。自那年起，每年此日都入宮中舉行佛事，皇帝賞賜絹帛五十匹。七年八月，召見訥（Ne）入宮，賜齋飯並聽其說法，非常滿意，恩寵優厚，待遇特殊。
臺州白蓮寺沙門釋瞭然傳四
釋瞭然，號誌涌，在郡里的白蓮寺出家。講演天臺宗的教義和觀行二十多年，勤奮勉勵後學，默默地修習善業。每天只吃一頓飯，常常打坐到天亮。一天晚上夢見兩條龍在雲中嬉戲，忽然化為神人，從空中降落拜見法師，並且從衣袖中拿出一本書展示說：『法師七日後應當往生西方極樂世界。』瞭然醒來后，知道這是往生的預兆。於是敲鼓召集眾人，登上法座說法，遺囑後事。之後寫下偈語說：『因爲念佛的力量，得以往生極樂國土。凡是你們這些人，可不要自己懈怠啊。』隨即沐浴更衣，命令大家一同誦唸《彌陀經》。到『西方世界』時，忽然圓寂。大眾都聽到天樂之音充滿天空，祥光照亮天際。
明州寶林寺沙門釋了宣傳五(善榮)
釋了宣是四明人，在寶林寺學習。因為仰慕南湖的盛名而前往投靠。精通三觀十乘的宗旨，閱讀大藏經，沒有不知道其中大義的。修習《法華懺法》二十七年。與釋善榮是志同道合的好友。凡是所修所進，必定與善榮一同進行，曾經用金字書寫《法華經》、《楞嚴經》、《凈名經》、《圓覺經》等經典，了宣也幫助他。或者遇到西資會，就施捨別人手繪的水墨觀音像。二人結誓往生西方極樂世界。每次說法，總是諄諄勸導人們都求生安養。跟隨他們唸佛的人很多。一天，了宣到善榮的房間默坐。善榮故意問他。了宣回答說：『我往生西方極樂世界的日子快到了，難以忘記我們之間的道義。與你將在凈土重逢啊。』善榮說：『正是我所希望的。』了宣隨即召集眾人告別，命令誦經唸佛號。端坐寫下偈語說：『性相忘情，一三無寄。息風不行，摩訶室利。』合掌而逝，當時
【English Translation】 English version: The Senglu (Buddhist monastic official), styled as Dharma Master Huiguang. From that year onwards, he would enter the palace every year on this day to conduct Buddhist ceremonies, and the emperor would bestow upon him fifty bolts of silk. In the seventh year, in the eighth month, he summoned Ne (a monk's name) into the palace, offered him a vegetarian meal, and listened to his Dharma teachings. He was greatly pleased, and bestowed upon him exceptional favor and special treatment.
Record of Shramana Shileoran of Bailian Monastery in Taizhou, Part 4
Shileoran, styled Zhiyong, became a monk at Bailian Monastery in the prefecture. He lectured on the Tiantai teachings and contemplation for over twenty years, diligently encouraging later learners and quietly cultivating virtuous karma. He ate only one meal a day and often meditated until dawn. One night, he dreamed of two dragons playing in the clouds, suddenly transforming into divine beings who descended from the sky to pay homage to the master. They took out a book from their sleeves and showed it to him, saying, 'Master, you should be reborn in the Western Pure Land in seven days.' When Shileoran awoke, he knew it was a sign of rebirth. So he beat the drum to gather the assembly, ascended the Dharma seat to preach, and gave his last instructions. Afterwards, he wrote a verse saying, 'Because of the power of reciting the Buddha's name, I am able to be reborn in the Land of Bliss. All of you, do not be lazy.' Then he bathed and changed his clothes, and ordered everyone to recite the Amitabha Sutra together. When they reached 'Western World', he suddenly passed away. The assembly all heard the sound of heavenly music filling the sky, and auspicious light illuminating the heavens.
Record of Shramana Shileoxuan of Baolin Monastery in Mingzhou, Part 5 (Shanrong)
Shileoxuan was a native of Siming, studying at Baolin Monastery. Admiring the fame of Nanhu, he went to join it. He thoroughly studied the principles of the Threefold Contemplation and the Ten Vehicles, and having read the entire Tripitaka, he knew the great meaning of it all. He practiced the Dharma Flower Repentance for twenty-seven years. He and Shishanrong were like-minded friends. Whatever progress they made in cultivation, they would do together. They once wrote the Dharma Flower Sutra, the Surangama Sutra, the Vimalakirti Sutra, and the Perfect Enlightenment Sutra in golden letters. Leoxuan also helped him. Or when they encountered a Western Support Assembly, they would give away hand-painted ink wash Guanyin images. The two made a vow to be reborn in the Western Pure Land. Every time they preached, they would earnestly advise people to seek rebirth in the Land of Peace and Nourishment. Many people followed them in reciting the Buddha's name. One day, Leoxuan went to Shanrong's room and sat in silence. Shanrong deliberately asked him. Leoxuan replied, 'The day of my rebirth in the Western Pure Land is near, and I cannot forget the righteousness between us. I will meet you again in the Pure Land.' Shanrong said, 'That is exactly what I hope for.' Leoxuan then gathered the assembly to bid farewell, ordering them to recite the sutras and the Buddha's name. He sat upright and wrote a verse saying, 'Nature and appearance forget emotions, one and three have no abode. Cease the wind and do not walk, Maha Shri.' He passed away with his palms together at that time.
正炎暑。停龕七日。顏色紅潤口角有微涎。觀者以帕裛之則異香噴人。傾城士庶來裛香涎愈滋。阇維舍利無算。宣入寂三年。榮忽取經像分施親故。諷普賢行法經小彌陀經。令眾同助唸佛。跏趺乃曰。我為赴宣公之約。言畢蛻然而化。
元杭州上天竺沙門釋性澄傳六(雲夢澤)
釋性澄字湛堂號越溪。紹興會稽孫氏子也。父滿母姜氏。夢日輪從空而墮。既覺日光猶照其榻遂生師。四歲常戲拈筆為佛像。授以佛經即能成誦若宿習焉。元至元丙子投石門殊律師祝髮受具。石門謂。三世諸佛戒為根本乃教探律藏。而通其遮性雙單止持作犯之義。乙酉依佛鑒铦公習天臺教觀。謁雲夢澤法師于南竺普福。澤一見深加器重。歷居清班要職。因天臺國清實臺宗講寺后易為禪。乃不遠數千里走京師。具奏寺之建置顛末舊制之由。元世祖賜璽書復之。已而欲東渡鴨綠游高麗求天臺遺書。聞其國有事遂寢。大德乙巳出住杭之東竺丁未吳越大旱師率眾說法禱雨格應歲饑民死無以斂。乃為掩其遺骸作水陸大會普度之。至大戊申遷南竺之演福。至治辛酉驛召入京。問道于明仁殿。被旨居清塔寺校正大藏。駕幸文殊閣引見問勞。賜無量壽佛等經各若干卷。事竣辭歸特賜金襕衣。將行俄有旨即白蓮寺建水陸大無遮會。時丞相東平忠獻王請
【現代漢語翻譯】 現代漢語譯本：正值炎熱的夏天，釋宣（姓名不詳）停留在龕位七日，顏色紅潤，嘴角有輕微的口水。觀看的人用手帕去擦拭，則有奇異的香味散發出來。全城的士人和百姓都來擦拭，香味更加濃郁。火化后得到的舍利子無數。釋宣圓寂三年後，榮（姓名不詳）忽然取出經書和佛像，分發給親戚朋友，誦讀《普賢行法經》和《小彌陀經》，讓大家一起幫助唸佛。然後跏趺而坐，說道：『我是去赴宣公（姓名不詳）的約定。』說完就安詳地去世了。
元朝杭州上天竺沙門釋性澄的傳記六（雲夢澤）
釋性澄，字湛堂，號越溪，是紹興會稽孫氏的兒子。他的父親叫孫滿，母親叫姜氏。姜氏夢見太陽從空中墜落，醒來后陽光仍然照在她的床上，於是就生下了釋性澄。他四歲時經常拿著筆畫佛像。教他佛經，他就能背誦，好像是前世就學過一樣。元朝至元丙子年，他到石門殊律師那裡剃度出家，受具足戒。石門律師說：『三世諸佛以戒為根本。』於是教他研究律藏，通曉遮性、雙單、止持、作犯的含義。乙酉年，他跟隨佛鑒铦公學習天臺教觀。拜訪雲夢澤法師于南竺普福寺，雲夢澤法師一見就非常器重他，讓他歷任清班要職。因為天臺國清寺本來是天臺宗的講寺，後來改為禪寺，於是他不遠數千里跑到京城，詳細稟告了寺廟的建立經過和舊制度的由來。元世祖賜予璽書恢復了舊制。之後，他想東渡鴨綠江，到高麗去尋找天臺宗的遺書，聽說那裡發生了變故，就停止了。大德乙巳年，他出任杭州東天竺寺的住持。丁未年，吳越地區大旱，他帶領大家說法祈雨，非常靈驗。那年饑荒，百姓死了沒有錢埋葬，於是他為他們掩埋遺骸，舉辦水陸大會來普度他們。至大戊申年，他遷到南竺演福寺。至治辛酉年，朝廷用驛站的馬車召他入京，在明仁殿向他詢問佛法。皇帝下旨讓他住在清塔寺校正大藏經。皇帝駕臨文殊閣接見他，慰問他，賜予無量壽佛等經書各若干卷。事情結束后，他辭別回鄉，皇帝特賜金襕袈裟。將要出發的時候，又有旨意讓他到白蓮寺舉辦水陸大無遮會。當時丞相東平忠獻王請求。
【English Translation】 English version: In the height of summer, Shi Xuan (name unknown) remained in the龕 (niche) for seven days, his complexion ruddy and a slight drool at the corners of his mouth. Those who watched used handkerchiefs to wipe it, and a strange fragrance emanated. The scholars and commoners of the entire city came to wipe the fragrant saliva, and the fragrance became even more intense. Countless Śarīra (relics) were obtained after cremation. Three years after Shi Xuan's passing, Rong (name unknown) suddenly took out scriptures and Buddha images, distributing them to relatives and friends, chanting the Samantabhadra-caryā Praṇidhāna Sūtra and the Smaller Sukhāvatīvyūha Sūtra, and asking everyone to help recite the Buddha's name. Then, sitting in the lotus position, he said, 'I am going to fulfill my appointment with Xuan Gong (name unknown).' After speaking, he passed away peacefully.
Biography of Śramaṇa Shi Xingcheng of Shang Tianzhu Temple in Hangzhou, Yuan Dynasty, Six (Yun Mengze)
Shi Xingcheng, styled Zhantang, named Yuexi, was the son of the Sun family of Kuaiji, Shaoxing. His father was Sun Man, and his mother was Jiang. Jiang dreamed of the sun falling from the sky, and when she woke up, the sunlight was still shining on her bed, and then she gave birth to Shi Xingcheng. At the age of four, he often took a pen to draw Buddha images. When taught Buddhist scriptures, he could recite them, as if he had learned them in a previous life. In the Bingzi year of the Zhiyuan era of the Yuan Dynasty, he went to the lawyer Shi Men Shu to have his head shaved and receive the complete precepts. Lawyer Shi Men said, 'The precepts are the foundation of the Buddhas of the three worlds.' So he taught him to study the Vinaya-pitaka (monastic rules), and to understand the meanings of prohibitive nature, dual and single, upholding, committing offenses. In the Yiyou year, he followed Buddha Jian Xian Gong to study the Tiantai teachings and contemplation. He visited Dharma Master Yun Mengze at Nan Zhu Pufu Temple, and Dharma Master Yun Mengze valued him very much at first sight, and let him hold important positions in the Qing class. Because the Tiantai Guoqing Temple was originally a lecture temple of the Tiantai school, but later it was changed to a Chan temple, so he traveled thousands of miles to the capital, and reported in detail the establishment of the temple and the origin of the old system. Emperor Shizu of the Yuan Dynasty granted a decree to restore the old system. After that, he wanted to cross the Yalu River to Goryeo to find the lost books of the Tiantai school, but he stopped when he heard that there was a change there. In the Yisi year of the Dade era, he took over as the abbot of the East Tianzhu Temple in Hangzhou. In the Dingwei year, there was a severe drought in the Wu and Yue areas, and he led everyone to preach and pray for rain, which was very effective. That year there was a famine, and the people died without money to bury them, so he buried their remains and held a Water and Land Assembly to universally save them. In the Wushen year of the Zhida era, he moved to the Yanfu Temple in Nan Zhu. In the Xinyou year of the Zhizhi era, the court summoned him to the capital by post, and asked him about the Dharma in the Mingren Hall. The emperor ordered him to live in the Qingta Temple to proofread the Tripitaka (Buddhist canon). The emperor visited the Wenshu Pavilion to meet him, comforted him, and gave him several volumes of the Amitāyus Sūtra and other scriptures. After the matter was over, he bid farewell and returned to his hometown, and the emperor specially bestowed a golden kasaya (robe). When he was about to leave, there was another decree ordering him to hold a Water and Land Great Unobstructed Assembly at the Bailian Temple. At that time, the Prime Minister, the Loyal and Dedicated King of Dongping, requested.
升座說法。事聞寵賚尤渥。賜號佛海大師。泰定甲子住上天竺。九年至順壬午六月朔忽撾鼓告眾曰。我三住名山逾三十年。自行無益世緣有限。雖愧不敏古德風烈猶或可攀。竟拂衣歸天竺之云外齋。歲余還越之佛果。篤志凈土修一心三觀者七晝夜。屢感瑞應。一日月旦眾以常儀問訊。師遽揖曰。老僧向非急於退步。一十二年幾在半途矣。今日則有明日恐無。光陰其可把玩乎。煩點視衣缽用表無常。眾爲念佛。止曰。佛須自念。明晨卻送別。黎明眾集遂端坐而逝。閱世七十有八。坐六十有四夏。龕留七日顏貌如生。全身窆于清泰塔院。所著有金剛集註心經消災經注彌陀經句解及仁王經如意輪咒經科。並行世。
杭州下竺寺沙門釋蒙潤傳七(古源竹堂傳)
釋蒙潤字玉岡。嘉禾之海鹽人。姓顧。父敏隱君子也。母孫氏實古源清法師之甥女。母娠及誕俱感異夢。潤年十四依古源於郡之白蓮。方禮伽藍神土偶皆仆。一眾驚異。古源授經輒成誦。遂命從祥公祝髮進具。古源見其銳敏授以天臺止觀金剛錍十不二門諸書。即能了大意。會古源歸寂乃事竹堂傳法師以卒其業。因苦學嬰奇疾。修請觀音懺七七日。既獲靈應疾愈。而心倍明利。遂得分座于南竺演福。湛堂澄公來蒞其席。潤居第一座。無何出世主海鹽之當湖德藏
【現代漢語翻譯】 現代漢語譯本： 升座說法，此事上聞，受到朝廷特別優厚的賞賜，賜號『佛海大師』。泰定甲子年（1324年）住持上天竺寺。至順壬午年（1342年）六月初一，忽然敲鼓告訴大眾說：『我三次住持名山，超過三十年，自己修行沒有多少益處，與世間的緣分也有限。雖然慚愧自己不夠敏捷，但古德的風範或許還可以追攀。』 於是拂袖離開天竺寺的云外齋。一年多后回到越州的佛果寺，專心致志于凈土法門，修習一心三觀，持續七晝夜，多次感應到吉祥的徵兆。一日清晨，大眾按照慣例向他問訊，大師突然作揖說：『老僧我從前並非不急於退步，一十二年幾乎都在半途而廢了。今日有，明日恐怕就沒有了，光陰怎麼可以玩忽呢？』 囑咐點視衣缽，用以表明世事無常。大眾為他念佛，他制止說：『佛須自己念。』 說明天早上卻要送別。黎明時分，大眾聚集，他便端坐而逝。享年七十八歲，僧臘六十四年。遺體在龕中停放七日，顏貌如生。全身安葬于清泰塔院。所著有《金剛集註》、《心經消災經注》、《彌陀經句解》以及《仁王經》、《如意輪咒經科》，都在世間流傳。
杭州下竺寺沙門釋蒙潤撰寫，七（古源竹堂傳）
釋蒙潤，字玉岡，嘉禾海鹽人，俗姓顧。父親敏是隱居的君子，母親孫氏是古源清法師的外甥女。母親懷孕和生產時都感應到奇異的夢。蒙潤十四歲時跟隨古源在郡中的白蓮寺。剛禮拜伽藍神，神像和土地神像都倒了，眾人驚異。古源教他經書，他立刻就能背誦。於是古源命祥公為他剃度，授具足戒。古源見他聰敏銳利，便將天臺止觀、《金剛錍》、《十不二門》等書傳授給他，他立刻就能明白其中的大意。適逢古源圓寂，於是他侍奉竹堂傳法師以完成學業。因為苦學而得了奇怪的疾病，於是修習請觀音懺，持續七七四十九日，最終獲得靈驗，疾病痊癒，而心智更加明利。於是被允許在南竺演福寺分座說法。湛堂澄公來主持該寺，蒙潤居於第一座。不久之後，出世住持海鹽的當湖德藏寺。
【English Translation】 English version: He ascended the high seat to preach the Dharma. This matter was reported to the imperial court, and he received particularly generous rewards and was granted the title 'Great Master Fohai' (Ocean of Buddha). In the year Jiazi of the Taiding era (1324), he resided at Upper Tianzhu Temple. On the first day of the sixth month in the Renwu year of the Zhishun era (1342), he suddenly beat the drum and announced to the assembly: 'I have resided in famous mountains three times, for over thirty years. My own practice has not been very beneficial, and my karmic connections with the world are limited. Although I am ashamed of my lack of talent, I may still be able to emulate the virtues of the ancient masters.' Thereupon, he brushed off his sleeves and returned to the Yunwai Hermitage of Tianzhu Temple. After more than a year, he returned to Foguo Temple in Yuezhou, dedicating himself to the Pure Land Dharma, practicing the Three Contemplations of One Mind for seven days and nights, and repeatedly experiencing auspicious signs. One morning, as the assembly greeted him according to custom, the Master suddenly bowed and said: 'This old monk was not previously in a hurry to retreat; for twelve years, I was almost halfway there. Today there is, but tomorrow there may not be; how can we trifle with time?' He instructed them to inspect his robes and bowl, to signify impermanence. The assembly began to recite the Buddha's name for him, but he stopped them, saying: 'The Buddha must be recited by oneself.' He explained that he would be saying farewell the next morning. At dawn, the assembly gathered, and he passed away peacefully in a seated posture. He lived for seventy-eight years, with sixty-four years as a monk. His body was kept in a coffin for seven days, and his face remained lifelike. His whole body was buried in the Qingtai Pagoda Courtyard. His writings include the Diamond Sutra Commentary, Heart Sutra and Disaster Relief Sutra Commentary, Amitabha Sutra Phrase Explanation, as well as the Benevolent King Sutra and Wish-Fulfilling Wheel Dharani Sutra, which are all circulated in the world.
Written by the Shramana Shimengrun of Lower Tianzhu Temple in Hangzhou, seven (Biography of Guyuan Zhutang)
Sh釋 Mengrun (Mengrun), styled Yugang, was a native of Haiyan in Jiahe, with the surname Gu. His father, Min, was a recluse gentleman, and his mother, Sun, was the niece of Dharma Master Guyuanqing (Ancient Source Clear). His mother experienced extraordinary dreams during pregnancy and childbirth. At the age of fourteen, Mengrun followed Guyuan at Bailian (White Lotus) Temple in the prefecture. As soon as he paid respects to the Sangharama (Monastery) deity, the statues of the deity and the earth deity all fell over, astonishing the assembly. Guyuan taught him scriptures, and he could immediately recite them. Thereupon, Guyuan ordered the Venerable Xiang to shave his head and administer the full precepts. Seeing his keen intelligence, Guyuan transmitted to him the Tiantai Zhi Guan (Tiantai Meditation), Diamond Scalpel, Ten Non-Dual Gates, and other books, which he immediately understood the main ideas of. When Guyuan passed away, he served Dharma Master Zhutang (Bamboo Hall) to complete his studies. Because of his diligent study, he contracted a strange illness. He then practiced the Avalokiteshvara Repentance for forty-nine days. Eventually, he received a miraculous response, and his illness was cured, and his mind became even clearer and sharper. He was then allowed to share the seat and preach the Dharma at Nan Zhu Yanfu Temple. Venerable Zhantang Cheng came to preside over the temple, and Mengrun held the first seat. Soon after, he left the world to preside over Dezang Temple in Danghu, Haiyan.
。夏講法華。眾嘗千指屠酤。為之易業。瑞應之跡不可勝紀。遷演福宗風益振。六年退院事。高臥于龍井風篁嶺之白蓮庵。專修唸佛三昧。依者日眾。宣政院以下竺法席強起之。寺方災。惟普賢殿巋然荊棘瓦礫中。因慨然謂眾曰。茲寺成於慈雲。今殿尚存則祖師之願力有在矣。乃為次第葺治而新之。昕夕演說無倦率眾修法華三昧。感普賢放光現諸瑞相。居三䆊。一日呼門弟子實法明策等示止觀安心之旨。已而告曰。吾生緣殆盡茲惟其時驟稱佛號數百聲。泊然而化。潤生平力修晝夜無怠。嘗修常行三昧。以九十日為期者七。修法華金光明大悲凈土。以七七日者不可以期數。故其潛德密行密證者有未易淺窺之也。
杭州上天竺寺沙門釋真凈傳八(無極度)
釋真凈字如庵。云間華亭姚氏子也。母朱氏夢月自海升墮於懷。覺而有娠。及誕時瑞光滿室。有異僧過指謂其母曰。此兒海月法師之再來也。九歲依化城寺明靜志法師。授法華經歷耳成誦。十六得度。博究諸乘夙慧頓發。乃以性學自許。首謁杭之廣福雲夢澤公。聞無極度法師化聲大振。遂造其室盡得其學。元大德間出住海鹽德藏。法嗣無極。其寺方圮。凈竭力扶樹。眾散復聚。田為豪門所奪復歸。不數年翕然成舊式也。至治遷松江超果。泰定乙丑元相脫歡舉
【現代漢語翻譯】 現代漢語譯本：夏法師講解《法華經》，聽眾中曾有許多以屠宰為業的人，法師勸他們改行，所出現的吉祥徵兆數不勝數。他遷居演福寺后，宗風更加興盛。六年之後，他退居寺院事務，隱居在龍井風篁嶺的白蓮庵，專心修習唸佛三昧，跟隨他的人日益增多。宣政院的竺法席極力邀請他出山。當時寺廟遭遇災難，只有普賢殿巍然屹立在荊棘瓦礫之中。法師感慨地對眾人說：『這座寺廟由慈雲法師所建，如今普賢殿尚存，可見祖師的願力還在。』於是他開始逐步修繕寺廟，使其煥然一新。他早晚不停地演說佛法，帶領眾人修習《法華經》三昧，感應到普賢菩薩放光，顯現各種瑞相。住了三年後，有一天，他召集弟子實法、明策等人，開示止觀安心的要旨。之後，他說道：『我此生的因緣快要結束了，現在正是時候。』隨即高聲唸誦佛號數百聲，安詳地圓寂了。潤法師一生勤奮修行，日夜不懈。他曾多次修習常行三昧，每次以九十天為期，共修了七次。修習《法華經》、《金光明經》、《大悲經》、《凈土經》等，以四十九天為期的次數更是數不勝數。因此，他所具有的潛藏的德行、秘密的修行以及秘密的證悟，不是一般人能夠輕易窺見的。 杭州上天竺寺沙門釋真凈傳八（無極度） 釋真凈，字如庵，是云間華亭姚氏的兒子。他的母親朱氏夢見一輪明月從海上升起，落入她的懷中，醒來后便有了身孕。等到他出生時，祥瑞的光芒充滿整個房間。有位奇異的僧人路過，指著他的母親說：『這個孩子是海月法師的轉世。』他九歲時跟隨化城寺的明靜志法師學習《法華經》，聽過一遍就能背誦。十六歲時剃度出家，廣泛深入地研究各種佛法，天生的智慧立刻顯現出來，於是他以精通佛性之學自許。他首先拜訪了杭州廣福寺的雲夢澤公，聽說無極度法師的教化聲名遠揚，於是前往拜訪，盡得其學。元朝大德年間，他出任海鹽德藏寺的住持，繼承了無極度法師的法脈。當時寺廟即將倒塌，真凈法師竭盡全力扶持，使四散的僧眾重新聚集，被豪門奪走的田地也重新歸還。沒過幾年，寺廟就恢復了原來的規模。至治年間，他遷居松江超果寺。泰定乙丑年，元朝宰相脫歡舉
【English Translation】 English version: Master Xia lectured on the 'Lotus Sutra'. Among the audience were many who had been engaged in butchery. He persuaded them to change their professions, and the auspicious signs that appeared were countless. After he moved to Yanfu Temple, the influence of his teachings grew even stronger. Six years later, he retired from temple affairs and lived in seclusion at the White Lotus Hermitage on Fenghuang Ridge in Longjing, focusing on cultivating the Samadhi of Buddha Recitation. The number of those who followed him increased daily. Zhu Faxi from the Xuanzheng Yuan (an administrative office) strongly invited him to come out of seclusion. At that time, the temple had suffered a disaster, and only the Samantabhadra Hall stood tall amidst the thorns and rubble. The master said with emotion to the assembly, 'This temple was built by Master Ciyun (Compassionate Cloud), and now the Samantabhadra Hall still exists, which shows that the vow of the ancestral master is still present.' So he began to repair the temple step by step, making it煥然一新(brand new). He tirelessly lectured on the Dharma morning and evening, leading the assembly to cultivate the Samadhi of the 'Lotus Sutra', and they sensed Samantabhadra emitting light and manifesting various auspicious signs. After living there for three years, one day, he summoned his disciples Shifa (Real Dharma), Mingce (Bright Strategy), and others, and instructed them on the essentials of Zhi Guan (Cessation and Contemplation) and An Xin (Peace of Mind). Afterwards, he said, 'The karmic connections of my life are about to end, and now is the time.' Then he loudly recited the Buddha's name hundreds of times and passed away peacefully. Master Run (Moisten) diligently cultivated throughout his life, day and night without懈怠(slacking). He had cultivated the Constant Practice Samadhi many times, each time for a period of ninety days, for a total of seven times. He cultivated the 'Lotus Sutra', 'Golden Light Sutra', 'Great Compassion Sutra', and 'Pure Land Sutra', etc., for periods of forty-nine days, the number of times being countless. Therefore, his hidden virtues, secret practices, and secret realizations are not easily窺見(discerned) by ordinary people. Record Eight of the Venerable Shizhenjing (Limitless Crossing) of Shangtianzhu Temple in Hangzhou Shizhenjing, styled Ru'an, was the son of the Yao family of Huating in Yunjian. His mother, Zhu, dreamed of a bright moon rising from the sea and falling into her embrace. When she awoke, she was pregnant. When he was born, auspicious light filled the entire room. A strange monk passed by and pointed at his mother, saying, 'This child is the reincarnation of Dharma Master Haiyue (Sea Moon).' At the age of nine, he followed Dharma Master Mingjingzhi (Bright Still Wisdom) of Huacheng Temple to study the 'Lotus Sutra', and he could recite it after hearing it once. At the age of sixteen, he was ordained as a monk, extensively and deeply studying various Buddhist teachings, and his innate wisdom immediately manifested, so he considered himself proficient in the study of Buddha-nature. He first visited Yun Mengze Gong (Cloud Dream Marsh Duke) of Guangfu Temple in Hangzhou. Hearing that Dharma Master Wujidu's (Limitless Crossing) teachings were widely renowned, he went to visit him and fully received his teachings. During the Dade era of the Yuan Dynasty, he became the abbot of Dezang Temple in Haiyan, inheriting the Dharma lineage of Wuji Du. At that time, the temple was about to collapse, and Dharma Master Zhenjing did his best to support it, causing the scattered monks to gather again, and the fields that had been seized by powerful families were returned. In a few years, the temple was restored to its original scale. During the Zhizhi era, he moved to Chaoguo Temple in Songjiang. In the year Yichou of the Taiding era, Prime Minister Tuohuan of the Yuan Dynasty
住下竺。居七䆊。講席不倦。辟寺前之徑高大其門。書佛國山以揭之。至順辛未上竺湛堂澄公以老告休。舉凈自代。先是凈因疾晝寢。夢白衣大士持金瓶水灌其口曰。汝勿憂非久自愈矣。叩以未來休咎。示云。汝卻後二年當避喧大樹之下。覺疾果差。竊疑避喧樹下非入滅之讖耶。及乎澄舉住上竺。至見寢堂西有大樹堂匾曰靜處。始悟夢之所示。由是殫心弘法。學者常數千指。元主慕其道。賜佛心弘辯之號及金紋紫伽黎衣。凈素簡重有古人風。舉止不妄言笑。夙興默課法華經。寒暑不輟。癸酉冬預告終期。乃命舟亟歸於受業。未幾示疾書偈而逝。閱世七十有二。坐五十有六夏。阇維得舌根頂骨不壞舍利五色。
杭州慧因寺釋盤谷傳九
釋盤谷號麗水。海鹽人。師貌不揚而志氣超邁。博覽經史性耽山水之樂。至元中游五臺峨眉伏牛少室名山勝地。嘗云。足跡半天下。詩名滿世間。時附馬高麗沈王聞師德望。具書聘講華嚴大意于杭之慧因寺。師展四無礙辯七眾傾伏。王大悅師聲價益重。后至松郡構精舍。勤修凈業日課彌陀佛號。年七十餘無疾預告以時。端坐而寂。有遊山詩集三卷行世。
紹興雲門寺沙門釋允若傳十(大山恢。天岸齊。我庵無)
釋允若字季蘅號浮休因雲門之傍有若耶溪后又號若耶
【現代漢語翻譯】 現代漢語譯本： 釋凈，住持于上竺寺（寺名）。居住在七䆊。講經說法不知疲倦。擴建寺前的小路，加高寺門，題寫『佛國山』以標示。至順辛未年，上竺寺的湛堂澄公因年老請求退隱，推薦釋凈接替。此前，釋凈因病白天休息，夢見白衣大士（觀音菩薩的化身）手持金瓶，以瓶中水灌入口中，說：『你不用擔心，不久自然會痊癒。』釋凈詢問未來的吉兇，大士啟示說：『你兩年後應當避開喧囂，到大樹之下。』醒來后，疾病果然痊癒。釋凈私下懷疑『避喧樹下』是否是入滅（涅槃）的預兆。等到澄公推薦他住持上竺寺，看到寢堂西邊有一棵大樹，堂的匾額寫著『靜處』，才明白夢中的啟示。從此竭盡心力弘揚佛法，求學者常常有數千人。元朝皇帝仰慕他的道行，賜予『佛心弘辯』的稱號以及金紋紫伽黎衣（袈裟）。釋凈生活簡樸莊重，有古人的風範，舉止不輕率，不隨便言笑。早起就默誦《法華經》，寒暑不間斷。癸酉年冬天，預先告知圓寂的日期，於是命人趕緊用船送他回到受戒的地方。不久示現疾病，寫下偈語后逝世。享年七十二歲，僧臘五十六年。荼毗（火化）后，得到舌根、頂骨不壞，以及五色舍利（遺骨）。 杭州慧因寺釋盤谷傳九 釋盤谷，號麗水，海鹽人。法師相貌不揚，但志氣超邁。博覽經史，喜歡山水之樂。至元年間，遊歷五臺山、峨眉山、伏牛山、少室山等名山勝地。曾說：『足跡遍天下，詩名滿世間。』當時駙馬高麗沈王聽聞法師的德行和聲望，特地寫信聘請法師到杭州的慧因寺講解《華嚴經》大意。法師展現四無礙辯才，聽眾無不傾服。沈王非常高興，法師的聲望更加顯赫。後來到松江府建造精舍，勤奮地修習凈土法門，每日唸誦彌陀佛號。七十多歲時，沒有疾病，預先告知圓寂的時間，端坐而逝。有遊山詩集三卷流傳於世。 紹興雲門寺沙門釋允若傳十（大山恢，天岸齊，我庵無） 釋允若，字季蘅，號浮休，因為雲門寺的旁邊有若耶溪，後來又號若耶。
【English Translation】 English version: Reverend Jing resided at Shangzhu Temple (temple name). He lived in Qi䆊. He lectured tirelessly. He widened the path in front of the temple, heightened the gate, and inscribed 'Buddhist Country Mountain' to mark it. In the year Xinwei of the Zhishun era, Abbot Zhandang Cheng of Shangzhu Temple requested to retire due to old age and recommended Reverend Jing to succeed him. Prior to this, Reverend Jing was resting during the day due to illness when he dreamt of the White-Robed Great Being (an incarnation of Avalokiteśvara Bodhisattva) holding a golden vase and pouring water from it into his mouth, saying, 'Do not worry, you will recover naturally soon.' Reverend Jing inquired about future fortune and misfortune, and the Great Being revealed, 'Two years from now, you should avoid the noise and go under a large tree.' Upon waking up, the illness indeed subsided. Reverend Jing privately suspected whether 'avoiding the noise under a tree' was a premonition of entering Nirvana. When Cheng recommended him to reside at Shangzhu Temple, he saw a large tree west of the sleeping quarters, and the plaque of the hall read 'Quiet Place,' and he understood the revelation in the dream. From then on, he devoted himself to propagating the Dharma, and the number of students often reached thousands. The Yuan emperor admired his virtue and bestowed upon him the title 'Buddha-Heart Eloquent' and a gold-patterned purple kasaya (robe). Reverend Jing lived a simple and dignified life, with the demeanor of the ancients, and his behavior was not frivolous, and he did not laugh or speak casually. He would silently recite the Lotus Sutra early in the morning, without interruption in cold or hot weather. In the winter of Guiyou year, he foretold the date of his passing, so he ordered a boat to quickly take him back to the place where he received his precepts. Soon after, he manifested illness, wrote a verse, and passed away. He lived to the age of seventy-two, with fifty-six years as a monk. After cremation (cremation), his tongue root and skull remained intact, and he obtained five-colored sarira (relics). Biography of Reverend Pangu of Huixin Temple in Hangzhou, Nine Reverend Pangu, styled Lishui, was a native of Haiyan. The master's appearance was unremarkable, but his ambition was extraordinary. He extensively studied the classics and history and delighted in the pleasures of mountains and rivers. During the Zhiyuan era, he traveled to famous mountains and scenic spots such as Mount Wutai, Mount Emei, Mount Funiu, and Mount Shaoshi. He once said, 'My footprints are all over the world, and my poetic fame fills the world.' At that time, Prince Consort Shen of Goryeo, hearing of the master's virtue and reputation, specially wrote a letter inviting the master to Huixin Temple in Hangzhou to lecture on the main ideas of the Avatamsaka Sutra. The master displayed the four unimpeded eloquence, and the audience was completely captivated. Prince Shen was very pleased, and the master's reputation became even more prominent. Later, he built a hermitage in Songjiang Prefecture, diligently practiced the Pure Land Dharma, and recited the name of Amitabha Buddha daily. In his seventies, without illness, he foretold the time of his passing, sat upright, and passed away. A collection of his mountain travel poems in three volumes is circulated in the world. Biography of Shramana Shi Yunruo of Yunmen Temple in Shaoxing, Ten (Da Shan Hui, Tian An Qi, Wo An Wu) Reverend Yunruo, styled Jiheng, named himself Fuxiu, because there was the Ruoye Stream next to Yunmen Temple, and later he was also named Ruoye.
。郡之相里人。年九歲能通春秋大義。父母鐘愛之。稍長翛然有絕塵之趣。遂依雲門元和尚。十五祝髮為大僧。隨渡濤江。首謁大山恢法師于杭之興福。山授以天臺四教儀金錍十不二門指要鈔諸書。一覽而知大旨。聞湛堂主南竺往依焉。凡法智所結立陰觀別理隨緣六即蛣蜣理毒性具等文靡不精究。至於思清之兼業昭圓之異說齊潤之黨邪仁岳之背正。亦皆察其非是。於是湛堂甚器重之俾司賓客。元至治初湛堂奉詔入燕都校大藏。因奏若之行業錫以慈光圓照之號。即命出住昌源凈聖院。其院頗頹弊。乃力為經度。田蕪者辟之。室圮者葺之。三年遂成巨剎。湛堂復招之。徠歸命居第一座攝眾規範。泰定中復出主杭之興化。時與天岸濟我庵無玉庭罕三公。道望並峙湖上。世稱為錢塘四依。未幾退居越之雲門。又與斷江恩休耕逸。臨風吟詠不知夕陽在樹。世又稱為雲門三高。至正住越之圓通遷上竺。其山舊有纓絡泉涸久。若至持錫叩巖禱曰。茍吾緣在是泉當爲我一來。不然則涸如故。言訖泉涌出淵冷漸盈。時戶部尚書貢師泰稱比慈雲之重榮檜。命之曰再來泉。復退隱雲門。筑精舍專修法華三昧為暮年凈業。會天下大亂干戈紛擾。眾欲擁若避去。若斥曰。難可茍免乎。吾對將至。待以酬之。眾遁若獨危坐。賊眾入其舍。若毅然不為
【現代漢語翻譯】 現代漢語譯本：他（若）是郡里相里人家的孩子。九歲時就能理解《春秋》的精義。父母非常疼愛他。稍微長大后，他便自然而然地產生了遠離塵世的志趣，於是就去依從雲門寺的元和尚。十五歲時剃度成為正式的僧人，跟隨（元和尚）渡過濤江。首先在杭州興福寺拜見大山恢法師。大山恢法師傳授給他《天臺四教儀》、《金錍十不二門指要鈔》等書籍。他只看了一遍就明白了其中的主要內容。聽說湛堂主南竺在那裡，便前去依附他。凡是法智大師所建立的陰觀、別理、隨緣、六即、蛣蜣理毒、性具等理論，沒有不精通研究的。至於思清的兼業說、昭圓的異說、齊潤的黨邪說、仁岳的背正說，也都察覺到它們的錯誤之處。因此，湛堂非常器重他，讓他負責接待賓客。元朝至治初年，湛堂奉詔前往燕都校對大藏經，因此上奏了若的德行和事業，朝廷賜予他『慈光圓照』的稱號，並立即命令他去主持昌源凈聖院。這個寺院非常破敗，於是他盡力進行修繕。荒蕪的田地被開墾出來，倒塌的房屋被修葺好。三年後，就建成了一座巨大的寺院。湛堂又把他召回，命令他擔任第一座，管理僧眾，規範行爲。泰定年間，他又出去主持杭州的興化寺。當時他和天岸濟我、庵無玉、庭罕三位高僧，在杭州的聲望並駕齊驅，世人稱他們為『錢塘四依』。不久之後，他便退居到越州的雲門寺。又和斷江恩、休耕逸一起，臨風吟詠，忘記了夕陽西下。世人又稱他們為『雲門三高』。至正年間，他居住在越州的圓通寺，後來遷到上竺寺。這座山上原來有一處纓絡泉，乾涸很久了。若來到這裡，拿著錫杖敲擊巖石，祈禱說：『如果我與此泉有緣，泉水應當為我涌出一次；不然，就仍然乾涸如故。』說完，泉水便涌出，水深而寒冷，逐漸充滿了泉池。當時戶部尚書貢師泰稱讚他堪比慈雲大師重榮檜。命名此泉為『再來泉』。之後，他又隱居到雲門寺，建造精舍，專門修習法華三昧，作為晚年的凈業。恰逢天下大亂，戰火紛飛。眾人想要擁戴若避難離去。若斥責說：『難道可以茍且逃避嗎？我將面對即將到來的災難，並以佛法來應對。』眾人逃走了，只有若獨自危坐。賊寇進入他的住所，若神態堅毅，毫不畏懼。 English version: He (Ruo) was from the Xiangli family in the county. At the age of nine, he could understand the profound meaning of the 'Spring and Autumn Annals'. His parents loved him very much. As he grew older, he naturally developed a desire to be away from the mundane world, so he went to follow the monk Yuan at Yunmen Temple. At the age of fifteen, he was tonsured as a formal monk and followed (Yuan) across the Tao River. First, he visited Dharma Master Dashan Hui at Xingfu Temple in Hangzhou. Dharma Master Dashan Hui taught him books such as 'The Four Teachings of Tiantai', 'Key to the Ten Non-Dual Gates of the Golden Scalpel', and others. He understood the main points after reading them once. Hearing that Abbot Zhantang Nanzhu was there, he went to attach himself to him. He thoroughly studied all the theories established by Master Fazhi, such as Yin Guan (Hidden Contemplation), Bie Li (Distinct Principles), Sui Yuan (Following Conditions), Liu Ji (Six Identities), Qiejieluo Li Du (Scarab Beetle Poison Principle), and Xing Ju (Inherent Nature). As for Siqing's theory of concurrent karma, Zhaoyuan's heterodox theory, Qirun's partisan theory, and Renyue's rebellious theory, he also discerned their errors. Therefore, Zhantang valued him very much and had him in charge of receiving guests. In the early years of the Zhizhi reign of the Yuan Dynasty, Zhantang was ordered to go to Yandu to proofread the Tripitaka, so he reported Ruo's virtue and career, and the court bestowed upon him the title 'Ciguang Yuanzhao' (Compassionate Light Perfect Illumination), and immediately ordered him to preside over Changyuan Jingsheng Temple. This temple was very dilapidated, so he did his best to repair it. Barren fields were reclaimed, and collapsed houses were repaired. After three years, a huge temple was built. Zhantang summoned him back and ordered him to take the first seat, manage the monks, and regulate behavior. During the Taiding period, he went out again to preside over Xinghua Temple in Hangzhou. At that time, he and the three eminent monks Tian'an Jiwo, An Wuyu, and Tinghan were equally famous in Hangzhou, and the world called them the 'Four Dependables of Qiantang'. Soon after, he retired to Yunmen Temple in Yuezhou. Together with Duanjiang En and Xiugeng Yi, they chanted poems in the breeze, forgetting the setting sun. The world also called them the 'Three Highs of Yunmen'. During the Zhizheng period, he lived in Yuantong Temple in Yuezhou, and later moved to Shangzhu Temple. There was originally a Yingluo Spring on this mountain, which had been dry for a long time. Ruo came here, tapped the rock with his tin staff, and prayed: 'If I have a connection with this spring, the spring water should gush out for me once; otherwise, it should remain dry as before.' After he finished speaking, the spring water gushed out, deep and cold, gradually filling the spring pool. At that time, Gong Shitai, the Minister of Revenue, praised him as comparable to Master Ciyun Chong Ronggui. He named this spring 'Zailai Spring' (Come Again Spring). After that, he retired to Yunmen Temple again, built a hermitage, and devoted himself to cultivating the Lotus Samadhi as his pure karma in his later years. It happened that the world was in great chaos, with wars raging everywhere. The people wanted to support Ruo to escape. Ruo rebuked: 'Can we escape by chance? I will face the coming disaster and respond with the Dharma.' The people fled, and only Ruo sat alone in danger. The bandits entered his residence, and Ruo was resolute and unafraid.
【English Translation】 English version: He (Ruo) was from the Xiangli family in the county. At the age of nine, he could understand the profound meaning of the 'Spring and Autumn Annals'. His parents loved him very much. As he grew older, he naturally developed a desire to be away from the mundane world, so he went to follow the monk Yuan at Yunmen Temple. At the age of fifteen, he was tonsured as a formal monk and followed (Yuan) across the Tao River. First, he visited Dharma Master Dashan Hui at Xingfu Temple in Hangzhou. Dharma Master Dashan Hui taught him books such as 'The Four Teachings of Tiantai (Tiantai sijiao yi)', 'Key to the Ten Non-Dual Gates of the Golden Scalpel (Jinpi shibuer men zhiyao chao)', and others. He understood the main points after reading them once. Hearing that Abbot Zhantang Nanzhu was there, he went to attach himself to him. He thoroughly studied all the theories established by Master Fazhi, such as Yin Guan (Hidden Contemplation), Bie Li (Distinct Principles), Sui Yuan (Following Conditions), Liu Ji (Six Identities), Qiejieluo Li Du (Scarab Beetle Poison Principle), and Xing Ju (Inherent Nature). As for Siqing's theory of concurrent karma, Zhaoyuan's heterodox theory, Qirun's partisan theory, and Renyue's rebellious theory, he also discerned their errors. Therefore, Zhantang valued him very much and had him in charge of receiving guests. In the early years of the Zhizhi reign of the Yuan Dynasty, Zhantang was ordered to go to Yandu to proofread the Tripitaka, so he reported Ruo's virtue and career, and the court bestowed upon him the title 'Ciguang Yuanzhao' (Compassionate Light Perfect Illumination), and immediately ordered him to preside over Changyuan Jingsheng Temple. This temple was very dilapidated, so he did his best to repair it. Barren fields were reclaimed, and collapsed houses were repaired. After three years, a huge temple was built. Zhantang summoned him back and ordered him to take the first seat, manage the monks, and regulate behavior. During the Taiding period, he went out again to preside over Xinghua Temple in Hangzhou. At that time, he and the three eminent monks Tian'an Jiwo, An Wuyu, and Tinghan were equally famous in Hangzhou, and the world called them the 'Four Dependables of Qiantang'. Soon after, he retired to Yunmen Temple in Yuezhou. Together with Duanjiang En and Xiugeng Yi, they chanted poems in the breeze, forgetting the setting sun. The world also called them the 'Three Highs of Yunmen'. During the Zhizheng period, he lived in Yuantong Temple in Yuezhou, and later moved to Shangzhu Temple. There was originally a Yingluo Spring on this mountain, which had been dry for a long time. Ruo came here, tapped the rock with his tin staff, and prayed: 'If I have a connection with this spring, the spring water should gush out for me once; otherwise, it should remain dry as before.' After he finished speaking, the spring water gushed out, deep and cold, gradually filling the spring pool. At that time, Gong Shitai, the Minister of Revenue, praised him as comparable to Master Ciyun Chong Ronggui. He named this spring 'Zailai Spring' (Come Again Spring). After that, he retired to Yunmen Temple again, built a hermitage, and devoted himself to cultivating the Lotus Samadhi as his pure karma in his later years. It happened that the world was in great chaos, with wars raging everywhere. The people wanted to support Ruo to escape. Ruo rebuked: 'Can we escape by chance? I will face the coming disaster and respond with the Dharma.' The people fled, and only Ruo sat alone in danger. The bandits entered his residence, and Ruo was resolute and unafraid.
屈。辭色俱厲。賊首知為有道者約退。一賊獨怒直前揮刃中之。白乳溢出于地。實元至正十九年二月二十九日也。世壽八十僧臘六十有五。賊退眾歸荼毗。舍利如菽無算。若平生風度簡遠不妄言笑。趙孟頫稱為僧中御史。得法弟子集慶友奎演福良謹延慶如瑩隆德法讓凈聖圓證等若干人。所著內外集黃溍為敘。
杭州演福寺沙門釋必才傳十一
釋必才字大用姓屈氏。臺州臨海人。父哲明大經為科目之儒。母趙氏嗜善崇佛惟謹。才娠十月母一夕夢。梵僧振錫入堂內。覺而生。甫能言輒記孝經一卷。七歲善屬句脫口而就。聲文諧協宛有思致。時有江西瞿法師居越之報恩。實剡源暹公諸孫。通天臺教觀。才年十二乃挾冊從之。未幾為祝髮進具戒。十六出遊虎林謁湛堂澄于南竺。湛堂與語皆中肯綮。即以法器期之命典客司。時玉岡潤法師居第一座。學者歸之如雲。才亦執經入室。雖至流金之暑折膠之寒。足不逾戶限者十年。凡山家之玄教觀之要一經指授。意釋心融靡不臻其閫奧。玉岡嘆曰。此子非靈山會上業已習之。烏能至此哉。一時儕輩如我庵無絕宗繼。皆英聲偉望超出時流。至於剖決宗旨議析教章。必推才為上首。玉岡出主海鹽德藏。命才分座講演。其辯若雨注河翻縱橫無礙。聽者稱之。泰定元年玉岡遷演福。
宣政院請才繼德藏。當是時湛堂聲譽喧播中外。眾意其必愿為其弟子。及升座瓣香嗣玉岡。君子謂其知義。至正二年遷杭之興福。三年補演福。元臣康里常咨決心要。先因寺燼于兵。才為次第新之建萬佛閣。其高一百三十尺有奇。才之為人凝重沉默觀行精勵。孜孜修進無斯須懈怠。接人以慈。誨人無倦。門弟子據猊座者百人。順帝特賜佛鑒圓照之號。一日忽覺頭目岑然即謂眾曰。吾緣盡矣。乃焚香面西端坐。高稱彌陀佛號。盡一晝夜又告眾曰。汝等勿謂修持無驗。吾凈土緣熟三昧現前矣。即索浴更衣為書以別相識。遂合掌而逝。輿龕荼毗。有五色光自龕中發。火余不壞者二。舌根如紅蓮華。齒牙若珂貝。舍利滿地眾競取之一時俱盡。最後至者乃穴地尺許。求之亦有得者塔于寺南。閱世六十有八。座五十六夏。著述有妙玄文句止觀增治助文法華涅槃講義章安荊溪法智禮文詩偈等。並行於世。
天臺薦福寺沙門釋善繼傳十二
釋善繼號絕宗。越之諸暨婁氏子也。母王氏夢神僧授白芙蕖遂妊。生即能言。或見母舉佛號便能合掌和之。稍長從季父于山陰靈秘寺治春秋傳。因竊窺佛經乃喟然嘆曰。春秋固佳特世法耳。莫若求出世法。況吾身如泡聚。官爵奚為哉。于元大德即請于父母師恭和尚祝髮。明年進滿分戒。尋
【現代漢語翻譯】 現代漢語譯本：宣政院請才繼德藏（Caide Zang，人名）。當時，湛堂（Zhan Tang，人名）的聲譽在中外廣為傳播，大家都認為他一定會願意做湛堂的弟子。等到升座時，他焚香繼承了玉岡（Yu Gang，地名或人名）的法脈，君子們都說他懂得道義。至正二年，他被調到杭州的興福寺（Xingfu Temple）。至正三年，又補任演福寺（Yanfu Temple）。元朝大臣康里常咨（Kangli Changzi，人名）決心要（做什麼）。先前因為寺廟毀於戰火，才繼德便依次新建了萬佛閣（Wanfo Pavilion），閣高一百三十多尺。才繼德為人凝重沉默，觀行精進，勤奮修習沒有片刻懈怠。待人慈祥，教誨人不厭倦。門下弟子據猊座（lion throne，指講經說法）的有百人。順帝特賜『佛鑒圓照』（Fojian Yuanzhao，稱號）的稱號。一天，他忽然覺得頭暈目眩，就對眾人說：『我的緣分盡了。』於是焚香面向西方端坐，高聲稱念彌陀佛（Amitabha Buddha）的名號，持續了一晝夜，又告訴眾人說：『你們不要說修持沒有效果，我與凈土的緣分成熟，三昧（Samadhi，佛教術語，指禪定）現前了。』隨即要求沐浴更衣，寫書信與相識的人告別，於是合掌而逝。用龕（用於火化的容器）荼毗（Dharmakaya，佛教術語，指火葬）。有五色光從龕中發出，火化后不壞的有二：舌根如紅蓮花，齒牙像珂貝（一種貝殼）。舍利（Sarira，佛教術語，指遺骨）遍地，眾人爭相拾取，一時都被取盡。最後來的人甚至挖掘地下一尺多深，尋求也能得到。他被安葬在寺廟南邊。享年六十八歲，僧臘五十六年。著述有《妙玄文句》（Miaoxuan Wenju）、《止觀》（Zhi Guan）、《增治助文》（Zengzhi Zhuwen）、《法華涅槃講義》（Fahua Niepan Jiangyi）、《章安荊溪法智禮文詩偈》（Zhang'an Jingxi Fazhi Liwen Shiji）等，在世間流傳。 天臺薦福寺（Tiantai Jianfu Temple）沙門釋善繼（Shi Shanji，人名），法號絕宗（Juezong）。是越州諸暨（Zhuji，地名）婁氏的兒子。他的母親王氏（Wang Shi，人名）夢見神僧授予她一朵白色的芙蕖（lotus flower），於是懷孕。出生后就能說話。有時看見母親唸誦佛號，便能合掌應和。稍微長大后，跟隨季父（叔父）在山陰（Shanyin，地名）靈秘寺（Lingmi Temple）學習《春秋傳》。因為偷偷閱讀佛經，於是慨嘆道：『《春秋》固然好，但只是世俗的學問罷了，不如尋求出世之法。況且我的身體如同泡沫般虛幻，官爵又有什麼用呢？』于元朝大德年間，就請求父母和師父恭和尚（Gong Heshang，人名）剃度出家。第二年受具足戒。不久，
【English Translation】 English version: The Xuanzheng Yuan (an administrative office in Yuan Dynasty) invited Caide Zang (name of a person) to preside over the Buddhist affairs. At that time, Zhan Tang's (name of a person) reputation was widely spread both inside and outside the country. Everyone thought that he would definitely be willing to become Zhan Tang's disciple. When he ascended the seat, he burned incense and inherited the Dharma lineage of Yu Gang (name of a place or person). Gentlemen said that he knew righteousness. In the second year of the Zhizheng era, he was transferred to Xingfu Temple (name of a temple) in Hangzhou. In the third year of Zhizheng, he was appointed to Yanfu Temple (name of a temple). The Yuan Dynasty minister Kangli Changzi (name of a person) was determined to (do something). Previously, because the temple was destroyed by war, Caide Zang rebuilt the Wanfo Pavilion (Pavilion of Ten Thousand Buddhas) in order. The pavilion was more than one hundred and thirty feet high. Caide Zang was a solemn and silent person, diligent in contemplation and practice, and diligently cultivated without the slightest懈怠 (xie dai, relaxation). He treated people with compassion and taught people tirelessly. There were hundreds of disciples under his door who occupied the lion throne (referring to preaching). Emperor Shun specially bestowed the title 'Fojian Yuanzhao' (title). One day, he suddenly felt dizzy and said to the crowd: 'My緣分 (yuan fen, predestined affinity) is exhausted.' So he burned incense and sat facing west, chanting the name of Amitabha Buddha (name of a Buddha) loudly, continuously for a day and a night, and then told the crowd: 'Don't say that cultivation has no effect. My緣分 (yuan fen, predestined affinity) with the Pure Land is ripe, and三昧 (Samadhi, a Buddhist term referring to meditation) is present.' Then he asked to bathe and change clothes, and wrote letters to bid farewell to acquaintances, and then passed away with his palms together. The龕 (kan, container for cremation) was used for荼毗 (Dharmakaya, a Buddhist term referring to cremation). Five-colored light emanated from the龕 (kan, container for cremation), and two things remained intact after cremation: the root of the tongue was like a red lotus flower, and the teeth were like珂貝 (ke bei, a type of shell).舍利 (Sarira, a Buddhist term referring to relics) were all over the ground, and everyone scrambled to pick them up, and they were all taken away in a short time. The last people to arrive even dug more than a foot deep into the ground, and they could still find them. He was buried south of the temple. He lived to be sixty-eight years old, and had been a monk for fifty-six years. His writings include 'Miaoxuan Wenju', 'Zhi Guan', 'Zengzhi Zhuwen', 'Fahua Niepan Jiangyi', 'Zhang'an Jingxi Fazhi Liwen Shiji', etc., which are circulated in the world. Shi Shanji (name of a person), a Shramana (monk) of Tiantai Jianfu Temple (name of a temple), whose Dharma name was Juezong. He was the son of the Lou family of Zhuji (name of a place) in Yuezhou. His mother, Wang Shi (name of a person), dreamed that a divine monk授 (shou, bestowed) her a white芙蕖 (fu qu, lotus flower), and then she became pregnant. He could speak as soon as he was born. Sometimes when he saw his mother chanting the Buddha's name, he could put his palms together and echo it. When he grew up a little, he followed his季父 (ji fu, uncle) to study the 'Spring and Autumn Annals' at Lingmi Temple (name of a temple) in Shanyin (name of a place). Because he secretly read Buddhist scriptures, he sighed and said: ''The 'Spring and Autumn Annals' is good, but it is only worldly knowledge. It is better to seek the Dharma of transcending the world. Moreover, my body is as illusory as a bubble, so what is the use of official titles?'' In the Dade era of the Yuan Dynasty, he asked his parents and his master Gong Heshang (name of a person) to shave his head and become a monk. The following year, he received the full precepts. Soon,
從天竺大山恢法師習天臺教。恢公見其慧解卓倫嘗囑曰。吾輪下數百人。而堪繼大法者惟子耳。當自愛勉之。會大山遷云間之延慶。即往南竺謁湛堂澄。澄一見便問曰。入不二門屬何觀法。繼對曰。三種觀法對屬三部。此文既與止觀同成觀體。的是從行。澄又問。諸經之體為迷為悟。繼曰。體非迷悟。迷悟由人。亦顧所詮經旨何如耳。澄公喜溢顏色謂眾曰。法輪轉於他日將有望於斯子矣。俾居第一座。澄移上竺。玉岡潤補其席。亦居第一座。天曆乙巳出住良渚。香嗣湛堂日講金光明經。夜夢四明法智謂曰。爾所講之經與吾若合符節。自是益加精進。至正壬午元臣高納璘請主天臺薦福。無何遷能仁。闡法華妙玄文句。又釋五章奧義。嘗示眾曰。吾祖有云。止觀一部即法華三昧之筌蹄。一乘十觀即法華三昧之正體。汝等須解行並馳正助兼運。則圓位可登。而不負祖師命宗之意也。元季會天下大亂。遂東還華。徑專修凈業繫念彌陀晝夜不輟。一日忽告眾曰。佛祖弘化貴乎時節因緣。緣與時違化將焉托。吾將歸矣。乃端坐而逝。至正丁酉七月二十二日也。世壽七十有二。僧臘六十有三。荼毗舌根不壞。塔于靈秘之西。得法弟子有靈壽懷古延慶自朋崇壽是乘廣福大彰雷峰凈昱演福如玘報忠嗣琎車溪仁讓香積曇胄若干人。
【現代漢語翻譯】 現代漢語譯本 從天竺大山恢法師處學習天臺宗的教義。恢法師見他聰慧過人，曾囑咐他說：『我門下有數百人，而能夠繼承大法的只有你啊。應當自愛自勉。』適逢大山法師遷往云間的延慶寺，他便前往南竺拜見湛堂澄法師。澄法師一見便問：『入不二法門屬於哪種觀法？』他回答說：『三種觀法對應於三部經。此文既然與《止觀》同成觀體，的的確確是從行門入手。』澄法師又問：『諸經的本體是迷還是悟？』他回答說：『本體非迷非悟，迷悟在於人。也要看所詮釋的經文主旨如何。』澄法師喜形於色，對眾人說：『法輪的轉動，將來有望寄託在這個人身上了。』讓他位居第一座。澄法師移居上竺寺后，玉岡潤法師補了他的位置，也位居第一座。天曆乙巳年，他出任良渚寺的住持，繼承湛堂法師的傳統，每日講授《金光明經》。夜裡夢見四明法智法師對他說：『你所講的經與我的見解完全契合。』從此更加精進。至正壬午年，元朝大臣高納璘請他主持天臺薦福寺。不久又遷往能仁寺，闡釋《法華妙玄》、《文句》，又解釋五章的奧義。他曾對眾人說：『我的祖師曾說，《止觀》一部，就是通往法華三昧的工具和途徑。一乘十觀，就是法華三昧的真正本體。你們必須解行並進，正助兼修，才能登上圓滿的果位，而不辜負祖師命宗的深意。』元朝末年，正逢天下大亂，於是東返回到華亭，專心修習凈土法門，繫念阿彌陀佛，日夜不停。一天，他忽然告訴眾人說：『佛祖弘揚教化，貴在時節因緣。如果因緣與時節相違背，教化將依託於何處呢？我將要歸去了。』於是端坐而逝。時間是至正丁酉年七月二十二日。世壽七十二歲，僧臘六十三年。荼毗后，舌根沒有燒壞。塔建在靈秘寺的西邊。得法的弟子有靈壽懷古、延慶自朋、崇壽是乘、廣福大彰、雷峰凈昱、演福如玘、報忠嗣琎、車溪仁讓、香積曇胄等人。 專有名詞解釋： 天臺教 (Tiantai): 中國佛教宗派，強調《法華經》。 大山恢法師 (Dashan Hui): 天臺宗法師。 云間 (Yunjian): 地名，今上海松江一帶。 延慶寺 (Yanqing Temple): 寺廟名稱。 南竺 (Nanzhu): 地名，寺廟所在地。 湛堂澄 (Zhutang Cheng): 天臺宗法師。 不二門 (Non-duality): 佛教術語，指超越二元對立的境界。 止觀 (Śamatha-vipassanā): 佛教禪修方法，止是止息雜念，觀是觀照實相。 上竺 (Shangzhu): 地名，寺廟所在地。 玉岡潤 (Yugang Run): 天臺宗法師。 良渚 (Liangzhu): 地名，寺廟所在地。 金光明經 (Suvarṇaprabhāsa Sūtra): 佛教經典。 四明法智 (Siming Fazhi): 天臺宗法師。 天臺薦福 (Tiantai Jianfu): 寺廟名稱。 能仁寺 (Nengren Temple): 寺廟名稱。 法華妙玄 (Fa Hua Miao Xuan): 《妙法蓮華經玄義》，天臺宗解釋《法華經》的著作。 文句 (Wen Ju): 《法華文句》，天臺宗解釋《法華經》的著作。 五章奧義 (Five Chapters of Profound Meaning): 指天臺宗的重要教義。 法華三昧 (Lotus Samadhi): 基於《法華經》的禪定。 華亭 (Huating): 地名，今上海松江一帶。 凈業 (Pure Land Practice): 凈土宗的修行方法。 彌陀 (Amitābha): 阿彌陀佛。 靈秘 (Lingmi): 寺廟名稱。 至正 (Zhengzheng): 元朝年號。 丁酉 (Dingyou): 干支紀年。 靈壽懷古 (Lingshou Huaigu): 人名，法師的弟子。 延慶自朋 (Yanqing Zipeng): 人名，法師的弟子。 崇壽是乘 (Chongshou Shicheng): 人名，法師的弟子。 廣福大彰 (Guangfu Dazhang): 人名，法師的弟子。 雷峰凈昱 (Leifeng Jingyu): 人名，法師的弟子。 演福如玘 (Yanfu Ruqi): 人名，法師的弟子。 報忠嗣琎 (Baozhong Sijin): 人名，法師的弟子。 車溪仁讓 (Chexi Renrang): 人名，法師的弟子。 香積曇胄 (Xiangji Tanzhou): 人名，法師的弟子。
【English Translation】 English version He studied Tiantai (Tiantai: A school of Chinese Buddhism emphasizing the Lotus Sutra) teachings with Dharma Master Dashan Hui (Dashan Hui: A Tiantai Dharma Master) from Tianzhu. Dharma Master Hui, seeing his outstanding wisdom and understanding, once instructed him, 'Among the hundreds of people under my tutelage, you are the only one capable of inheriting the great Dharma. You should cherish and encourage yourself.' Coincidentally, Dharma Master Dashan moved to Yanqing Temple (Yanqing Temple: Temple name) in Yunjian (Yunjian: Place name, around present-day Songjiang, Shanghai), so he went to Nanzhu (Nanzhu: Place name, location of a temple) to visit Dharma Master Zhantang Cheng (Zhutang Cheng: A Tiantai Dharma Master). Upon seeing him, Dharma Master Cheng immediately asked, 'Which contemplation method does entering the Non-duality (Non-duality: A Buddhist term referring to the state beyond dualistic opposition) gate belong to?' He replied, 'The three contemplation methods correspond to the three parts of the scripture. Since this text forms the body of contemplation together with Śamatha-vipassanā (Śamatha-vipassanā: Buddhist meditation method, Śamatha is stopping distracting thoughts, vipassanā is contemplating reality), it is indeed entering from the practice gate.' Dharma Master Cheng then asked, 'Is the essence of the scriptures delusion or enlightenment?' He replied, 'The essence is neither delusion nor enlightenment; delusion and enlightenment depend on the person. It also depends on what the main idea of the scripture being interpreted is.' Dharma Master Cheng was overjoyed and said to the assembly, 'The turning of the Dharma wheel in the future will hopefully rely on this person.' He was given the first seat. After Dharma Master Cheng moved to Shangzhu (Shangzhu: Place name, location of a temple), Dharma Master Yugang Run (Yugang Run: A Tiantai Dharma Master) filled his position and also held the first seat. In the year Yisi of the Tianli era, he took the position of abbot of Liangzhu Temple (Liangzhu: Place name, location of a temple), continuing the tradition of Dharma Master Zhantang, lecturing on the Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra: Buddhist scripture) daily. At night, he dreamed that Dharma Master Siming Fazhi (Siming Fazhi: A Tiantai Dharma Master) said to him, 'The scripture you are lecturing on completely matches my views.' From then on, he became even more diligent. In the year Renwu of the Zhizheng era, the Yuan Dynasty official Gao Nalin invited him to preside over Tiantai Jianfu Temple (Tiantai Jianfu: Temple name). Soon after, he moved to Nengren Temple (Nengren Temple: Temple name), expounding the Fa Hua Miao Xuan (Fa Hua Miao Xuan: Profound Meaning of the Lotus Sutra, a Tiantai commentary on the Lotus Sutra), Wen Ju (Wen Ju: Commentary on the Lotus Sutra, a Tiantai commentary on the Lotus Sutra), and explaining the profound meanings of the Five Chapters of Profound Meaning (Five Chapters of Profound Meaning: Refers to important doctrines of the Tiantai school). He once said to the assembly, 'Our ancestor said that the Śamatha-vipassanā is the tool and path to the Lotus Samadhi (Lotus Samadhi: Samadhi based on the Lotus Sutra). The One Vehicle Ten Contemplations is the true essence of the Lotus Samadhi. You must advance in both understanding and practice, cultivating both primary and secondary practices, in order to ascend to the perfect position and not fail the profound intention of the ancestral master.' At the end of the Yuan Dynasty, when the world was in great chaos, he returned east to Huating (Huating: Place name, around present-day Songjiang, Shanghai), dedicating himself to the Pure Land Practice (Pure Land Practice: The practice method of the Pure Land school), focusing on Amitābha (Amitābha: Amitabha Buddha) day and night without ceasing. One day, he suddenly told the assembly, 'The Buddha's propagation of teachings values the timing and conditions. If the conditions contradict the timing, where will the teachings rely? I am about to return.' Then he sat upright and passed away. The date was the 22nd day of the seventh month of the Dingyou year of the Zhizheng era. His age was seventy-two, and his monastic age was sixty-three. After cremation, his tongue remained intact. The pagoda was built to the west of Lingmi Temple (Lingmi: Temple name). Disciples who attained the Dharma included Lingshou Huaigu (Lingshou Huaigu: Name of a person, the Dharma Master's disciple), Yanqing Zipeng (Yanqing Zipeng: Name of a person, the Dharma Master's disciple), Chongshou Shicheng (Chongshou Shicheng: Name of a person, the Dharma Master's disciple), Guangfu Dazhang (Guangfu Dazhang: Name of a person, the Dharma Master's disciple), Leifeng Jingyu (Leifeng Jingyu: Name of a person, the Dharma Master's disciple), Yanfu Ruqi (Yanfu Ruqi: Name of a person, the Dharma Master's disciple), Baozhong Sijin (Baozhong Sijin: Name of a person, the Dharma Master's disciple), Chexi Renrang (Chexi Renrang: Name of a person, the Dharma Master's disciple), and Xiangji Tanzhou (Xiangji Tanzhou: Name of a person, the Dharma Master's disciple).
明州寶云寺沙門釋子文傳十三
釋子文字宗周。四明象山人也。即北溪聞法師之上足。出主寶云寺。淹博教觀律規甚嚴。常與人言則蹇訥若不出口。至於升座滔滔如建瓴之水莫之御也。臨終時講十六觀經。終即欲就座別眾入滅。或有啟曰。和尚後事未曾分付。奈何遽爾告寂耶。文曰。僧家要行便行。莫做俗漢伎倆為兒女計。而有後事。眾懇益切。於是下座。復歸方丈一一條畫之。即合掌稱西方四聖號。迴向發願畢遂入滅。阇維舍利燦然無數。異香襲人彌日而止。
大明高僧傳卷第一 大正藏第 50 冊 No. 2062 大明高僧傳
大明高僧傳卷第二
皇明天臺山慈雲禪寺沙門釋 如惺 撰
解義第二之二(正傳十三人附見九人)
松江延慶寺沙門釋融照傳一
釋融照字慧光。世家越之南明。早歲受業于華藏。刻意修習天臺教觀于臺之安國山及杭之天竺。后從淵叟湛法師居華亭延慶寺。力精教乘勤修禪定。燃膏繼晷旦夕無間。故學由志臻。表于叢席職躋眾右。四十祀矣名聞京師。詔嘉獎賜師號。每歲元日率眾脩金光明懺祝釐君上。說法之外力事懺摩。與諸眾生掃除塵翳攝入善根。既老而彌勤。得其法者三人。曰居簡曰宗矩曰宗權。皆法門之龍象也。
杭州
【現代漢語翻譯】 現代漢語譯本 明州寶云寺的沙門釋子文傳。 釋子文，法號宗周，是四明象山人。他是北溪聞法師最得意的弟子，後來主持寶云寺。他精通佛教的教義、觀行和戒律，並且非常嚴格。平時和人說話時，他顯得口齒笨拙，好像說不出話來。但是，當他登上講座時，卻能滔滔不絕，像從高處傾瀉下來的水一樣，無法阻擋。臨終時，他正在講解《十六觀經》。講完后，他想要回到座位上，向大眾告別，然後入滅。有人問他說：『和尚，您的後事還沒有安排，怎麼就要這樣告別呢？』文回答說：『出家人想走就走，不要像世俗人那樣，為兒女考慮，安排後事。』大眾懇切地請求他安排後事。於是，他走下講座，回到方丈，一條一條地安排好後事。然後，他合掌稱念西方四聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩和地藏菩薩）的名號，迴向發願完畢，就入滅了。火化后，舍利（Śarīra）燦爛奪目，數量眾多。奇異的香味瀰漫，持續了很久才停止。 出自《大明高僧傳》卷第一 《大正藏》第50冊 No. 2062 《大明高僧傳》 《大明高僧傳》卷第二 皇明天臺山慈雲禪寺沙門釋 如惺 撰 解義第二之二（正傳十三人，附見九人） 松江延慶寺沙門釋融照傳一 釋融照，字慧光，是越州南明人家的後代。早年他在華藏寺學習，後來在臺州的安國山和杭州的天竺寺刻苦修習天臺宗的教義和觀行。之後，他跟隨淵叟湛法師住在華亭延慶寺。他努力精研佛教的教義，勤奮地修習禪定。他點燃燈油，日夜不停地學習和修行。因此，他的學問因為他的志向而達到精深的程度，在僧眾中表現突出，職位也晉陞到重要的位置。四十年來，他的名聲傳到京城。皇帝嘉獎他，賜予他師號。每年元旦，他都帶領僧眾修持《金光明懺》，為皇帝祈福。除了說法之外，他還努力地進行懺悔和摩頂，為眾生掃除塵埃，引導他們進入善根。年紀越大，他越是勤奮。得到他真傳的有三個人，分別是居簡、宗矩和宗權，他們都是佛門中的龍象（比喻傑出的人才）。 杭州
【English Translation】 English version Record of Shramana Shizi Wen of Baoyun Temple in Mingzhou. Shizi Wen, Dharma name Zongzhou, was a native of Xiangshan in Siming. He was the most esteemed disciple of Dharma Master Beixi Wen, and later presided over Baoyun Temple. He was well-versed in Buddhist teachings, contemplation, and precepts, and was very strict. Usually, when speaking with people, he seemed clumsy and unable to express himself. However, when he ascended the lecture seat, he could speak fluently and incessantly, like water pouring down from a height, unstoppable. At the time of his death, he was lecturing on the 'Sixteen Contemplations Sutra'. After finishing the lecture, he wanted to return to his seat, bid farewell to the assembly, and then enter Nirvana. Someone asked him: 'Venerable Abbot, your affairs after death have not been arranged, how can you bid farewell like this?' Wen replied: 'A monastic wants to leave when they want to leave, do not act like worldly people, planning for children and arranging affairs after death.' The assembly earnestly requested him to arrange his affairs. Therefore, he stepped down from the lecture seat, returned to his abbot's room, and arranged his affairs one by one. Then, he joined his palms and recited the names of the Four Western Saints (referring to Amitabha Buddha, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, and Ksitigarbha Bodhisattva), completed the dedication and vows, and then entered Nirvana. After cremation, the Śarīra (relics) were radiant and numerous. A strange fragrance permeated the air and lasted for a long time before stopping. From 'Biographies of Eminent Monks of the Great Ming Dynasty', Volume 1 'Taisho Tripitaka' Volume 50 No. 2062 'Biographies of Eminent Monks of the Great Ming Dynasty' 'Biographies of Eminent Monks of the Great Ming Dynasty', Volume 2 Compiled by Shramana Shi Ruxing of Ciyun Chan Temple on Mount Tiantai in the Huangming Dynasty Explanation of Meaning, Second of Two (Thirteen Main Biographies, with Nine Appended) Record of Shramana Rongzhao of Yanqing Temple in Songjiang Shi Rongzhao, styled Huiguang, was a descendant of a family from Nanming in Yuezhou. In his early years, he studied at Huazang Temple, and later diligently studied the teachings and contemplation of the Tiantai school at Anguo Mountain in Taizhou and Tianzhu Temple in Hangzhou. Later, he followed Dharma Master Yansou Zhan and resided at Yanqing Temple in Huating. He diligently studied Buddhist teachings and diligently practiced Chan meditation. He burned lamp oil and studied and practiced day and night without interruption. Therefore, his learning reached a profound level because of his aspiration, he stood out among the monastic community, and his position was promoted to an important one. For forty years, his reputation spread to the capital. The emperor praised him and bestowed upon him a Dharma name. Every New Year's Day, he led the monastic community in practicing the 'Golden Light Repentance' to pray for the emperor's blessings. In addition to teaching the Dharma, he diligently performed repentance and touched the heads of sentient beings, removing dust and leading them into good roots. The older he got, the more diligent he became. Three people received his true transmission, namely Jujian, Zongju, and Zongquan, all of whom were dragons and elephants (metaphor for outstanding talents) in the Buddhist community. Hangzhou
普福寺沙門釋弘濟傳二(舜田滿)
釋弘濟字同舟別號天岸。越之餘姚人。姓姚氏。幼孤。從里之寶積寺舜田滿和尚出家。丱時駿發絕倫。滿授以法華經輒成誦。年十六為大僧。日持四分律。躓步之間不敢違越繩尺。已而嘆曰。戒固不可緩。而精研教乘以資行解。又可后乎。於是往鄞依半山全法師習臺教。久之悉通其旨。嘗修法華金光明凈土等懺。一日于定中彷彿睹四明尊者。付以犀角如意。自是談辯日溢若河懸泉涌。而了無留滯。元泰定元年出世住萬壽圓覺。明年鹽官海岸毀。居民朝夕惴惴恐為魚鱉之宅。元丞相脫歡甚憂之。乃禱觀音大士于上竺。命濟即海岸建水陸大齊入慈心三昧。取海沙誦大悲陀羅尼。帥眾遍撒其處。凡足跡所及岸皆復固。人稱神焉。天曆遷集慶顯慈二寺。適當歲儉退處別室。蘇人聘興大德萬壽寺。閱六寒暑寺告成。至正五年宣政請主會稽之圓通。居四載。還寶積專修唸佛三昧。七年濟以年高八十。元主降旨命主杭之普福。濟堅臥不起。門人法航等進曰。和尚自為固善。其如斯道何。濟不得已遂強起受詔赴之。無何竟拂衣復歸舊隱。開清鏡閣以蟄焉。因楞嚴經諸注繁簡失當。將欲折衷其說為之疏解。俄疾作即召弟子。以唯心凈土之旨惓惓為勉間有未解其意。濟乃厲聲曰。生死難處生死難處
【現代漢語翻譯】 現代漢語譯本 普福寺的沙門釋弘濟，字同舟，別號天岸，是越州餘姚人，姓姚。他年幼時成了孤兒，跟隨同鄉寶積寺的舜田滿和尚出家。年少時就聰敏過人，舜田滿和尚教他《法華經》，他立刻就能背誦。十六歲時成為正式僧人，每日持守《四分律》，即使是走路也不敢違背規矩。之後他感嘆道：『戒律固然不可放鬆，但精研教義來輔助修行和理解，難道可以放在後面嗎？』於是前往鄞地，依止半山全法師學習天臺宗的教義，很久之後完全通曉了其中的要旨。他曾修習《法華》、《金光明》、《凈土》等懺法。一天在禪定中，彷彿看見四明尊者，授予他犀角如意。從此以後，他的談論和辯才日益增長，如同河水懸掛，泉水涌出，毫無阻礙。元泰定元年，他出任萬壽圓覺寺的住持。第二年，鹽官的海岸崩塌，居民日夜擔憂，恐怕成為魚鱉的住所。元朝丞相脫歡非常憂慮這件事，於是在上竺寺祈禱觀音大士，命令弘濟在海岸邊建立水陸大法會，進入慈心三昧。他取來海沙，誦唸《大悲陀羅尼》，帶領眾人遍灑在海岸邊。凡是他的足跡所到之處，海岸都恢復穩固。人們稱他為神人。天曆年間，他先後住持集慶、顯慈二寺。恰逢遇到饑荒之年，他退居到別的房間。蘇州人聘請他興建大德萬壽寺，經過六年的時間，寺廟建成。至正五年，宣政院請他主持會稽的圓通寺，住了四年。之後回到寶積寺，專心修習唸佛三昧。至正七年，弘濟因為年事已高，八十歲了，元朝皇帝下旨命他主持杭州的普福寺。弘濟堅決臥床不起。他的弟子法航等人勸說道：『和尚您自己堅持固然很好，但這件事關係到佛法，又該怎麼辦呢？』弘濟不得已，只好勉強起身接受詔令，前往普福寺。沒過多久，他最終還是拂袖而去，回到原來的隱居之處，開啟清鏡閣來隱居。因為《楞嚴經》的各種註釋繁簡不當，他打算折中各家之說，為之作疏解。不久之後，他生病了，立刻召集弟子，用唯心凈土的宗旨懇切地勉勵他們，期間有人不理解他的意思。弘濟於是厲聲說道：『生死是難關，生死是難關！』 專有名詞： 法華經 (Lotus Sutra) 四分律 (Dharmaguptaka Vinaya) 半山全法師 (Master Quan of Banshan) 天臺教 (Tiantai teachings) 法華懺 (Lotus Repentance) 金光明懺 (Golden Light Repentance) 凈土懺 (Pure Land Repentance) 四明尊者 (Venerable Siming) 元泰定 (Yuan Dynasty, Taiding reign) 萬壽圓覺寺 (Wanshou Yuanjue Temple) 元丞相脫歡 (Yuan Dynasty Chancellor Tuohuan) 觀音大士 (Great Bodhisattva Guanyin) 上竺寺 (Shangzhu Temple) 水陸大齊 (Grand Water and Land Dharma Assembly) 慈心三昧 (Maitri Samadhi) 大悲陀羅尼 (Great Compassion Dharani) 天曆 (Tianli reign) 集慶寺 (Jiqing Temple) 顯慈寺 (Xianci Temple) 大德萬壽寺 (Dade Wanshou Temple) 至正 (Zhengzheng reign) 宣政院 (Xuanzheng Yuan) 會稽圓通寺 (Kuaiji Yuantong Temple) 寶積寺 (Baoji Temple) 唸佛三昧 (Buddha Recitation Samadhi) 普福寺 (Pufu Temple) 清鏡閣 (Qingjing Pavilion) 楞嚴經 (Surangama Sutra) 唯心凈土 (Mind-Only Pure Land)
【English Translation】 English version The monk Shi Hongji of Pufu Temple, styled Tongzhou, also known as Tian'an, was a native of Yuyao in Yuezhou, with the surname Yao. He became an orphan at a young age and became a monk under the tutelage of the monk Shuntian Man of Baoji Temple in his hometown. In his youth, he was exceptionally intelligent. When Master Shuntian Man taught him the 'Lotus Sutra' (法華經), he could immediately recite it. At the age of sixteen, he became a fully ordained monk, upholding the 'Dharmaguptaka Vinaya' (四分律) daily, not daring to violate the rules even in his movements. Later, he sighed and said, 'While precepts should not be relaxed, can the diligent study of teachings to aid practice and understanding be postponed?' Therefore, he went to Yin and studied the 'Tiantai teachings' (天臺教) under Master Quan of Banshan (半山全法師), eventually mastering its essence. He practiced repentance rituals such as the 'Lotus Repentance' (法華懺), 'Golden Light Repentance' (金光明懺), and 'Pure Land Repentance' (凈土懺). One day, in meditation, he vaguely saw Venerable Siming (四明尊者) presenting him with a rhinoceros horn scepter. From then on, his discourse and eloquence increased daily, like a hanging river and gushing spring, without any hindrance. In the first year of the Taiding reign (元泰定) of the Yuan Dynasty, he took the position of abbot of Wanshou Yuanjue Temple (萬壽圓覺寺). The following year, the coastline of Yanguan collapsed, and the residents were worried day and night, fearing that it would become a home for fish and turtles. Chancellor Tuohuan (元丞相脫歡) of the Yuan Dynasty was very concerned about this matter, so he prayed to the Great Bodhisattva Guanyin (觀音大士) at Shangzhu Temple (上竺寺) and ordered Hongji to establish a Grand Water and Land Dharma Assembly (水陸大齊) on the coast, entering the Maitri Samadhi (慈心三昧). He took sea sand, recited the 'Great Compassion Dharani' (大悲陀羅尼), and led the people to sprinkle it all over the coast. Wherever his footprints reached, the coast was restored and stabilized. People called him a divine being. During the Tianli reign (天曆), he successively served as abbot of Jiqing Temple (集慶寺) and Xianci Temple (顯慈寺). Coincidentally, he encountered a year of famine, and he retreated to another room. The people of Suzhou hired him to build Dade Wanshou Temple (大德萬壽寺). After six years, the temple was completed. In the fifth year of the Zhengzheng reign (至正), the Xuanzheng Yuan (宣政院) invited him to preside over Kuaiji Yuantong Temple (會稽圓通寺), where he stayed for four years. After that, he returned to Baoji Temple (寶積寺) and devoted himself to practicing Buddha Recitation Samadhi (唸佛三昧). In the seventh year of the Zhengzheng reign, Hongji, due to his advanced age of eighty, was ordered by the Yuan emperor to preside over Pufu Temple (普福寺) in Hangzhou. Hongji firmly refused and remained in bed. His disciples, such as Fahang, advised him, 'It is good for you to insist, but what about the Dharma?' Hongji had no choice but to reluctantly get up, accept the decree, and go to Pufu Temple. Before long, he eventually brushed his sleeves and returned to his original hermitage, opening Qingjing Pavilion (清鏡閣) to live in seclusion. Because the various commentaries on the 'Surangama Sutra' (楞嚴經) were inappropriately complex or simple, he intended to reconcile the various views and provide a commentary for it. Soon after, he fell ill and immediately summoned his disciples, earnestly encouraging them with the doctrine of 'Mind-Only Pure Land' (唯心凈土). During this time, some did not understand his meaning. Hongji then said in a stern voice, 'Birth and death are a difficult pass, birth and death are a difficult pass!'
。遂書偈而逝。時至正十六年三月十日也。閱世八十有六。坐七十有一夏。越七日顏如生。眾以陶器葬里之蛾眉山松花塢。亦濟自卜之所。嗣法弟子有上竺道臻雍熙凈琛普光允中圓通有傳天宮明靜五人。所著有四教儀紀正天岸外集各若干卷。行於世。
系曰。濟有大過人者三焉。內外書史過目則終身不忘一也。有高昌僧般若室利。學兼華梵世無敵者。請濟用高昌語譯小止觀。而頓見文彩煥發室利郝然自失二也。生平以流通教法為己任。凡講法華一百十會。而感天雨寶花繽紛者再三也。嗚呼人或有一不愧於生。濟備此三。可謂世之優曇也歟。
四明延慶寺沙門釋本無傳三
釋本無號我庵臺州黃巖人。幼從方山寶禪師于瑞巖剃髮進具戒。次依寂照禪師于中天竺命司箋翰。寂照每深加錐劄亦有省處。後有舅氏。本習天臺教。挽之更衣。見湛堂澄于演福精研教部。寂照惜其去遂作偈寄之云。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。師后出世既為澄公法嗣。仍爇一香以報寂照。蓋不以跡異二其心也。寂照將入滅時師方主延慶。照乃遺書囑其力弘大蘇少林二宗。余無他說。師因奠寂照乃拈香云。妙喜五傳最光焰。寂照一代甘露門。等閑觸著肝膽裂。冰雪忽作陽春溫。我思打失鼻孔
【現代漢語翻譯】 現代漢語譯本：於是寫下偈語后圓寂。時間是至正十六年三月十日。享年八十六歲，禪坐七十一年。過世七日後，容顏如生。眾人用陶器將其安葬在里地的蛾眉山松花塢，也是濟公自己選擇的地方。繼承他佛法的弟子有上竺道臻、雍熙、凈琛、普光、允中、圓通、有傳、天宮、明靜五人。所著有《四教儀紀》、《正天岸外集》等若干卷，流傳於世。
系曰：濟公有三大過人之處。內外典籍史書，看過一遍終身不忘，這是其一。有高昌僧人般若室利（Prajnasri，意為智慧吉祥），學問兼通華梵，世間無人能及。請濟公用高昌語翻譯《小止觀》，立刻文采煥發，般若室利（Prajnasri）也感到自愧不如，這是其二。平生以流通教法為己任，凡是講《法華經》一百一十次，感得天降寶花繽紛者有兩次。唉！人或許有一件事不愧對一生，濟公具備這三件事，真可謂世間的優曇花啊！
四明延慶寺沙門釋本無傳三
釋本無，號我庵，臺州黃巖人。年幼時跟隨方山寶禪師在瑞巖寺剃度出家，受具足戒。之後依止寂照禪師在中天竺寺負責文書工作。寂照禪師常常嚴厲督促他，他也有所領悟。後來有位舅舅，原本學習天臺教義，勸他還俗。他見到湛堂澄在演福寺精研天臺教部，寂照禪師惋惜他離去，於是作偈寄給他，說：『從教入禪，自古有之；從禪入教，古今未聞。一心三觀，門徑雖別；水滿千江，月影自孤。』釋本無後來主持寺院，既是澄公的法嗣，仍然點燃一炷香來報答寂照禪師，因為他不因外在形式的不同而改變自己的心。寂照禪師將要圓寂時，釋本無正在主持延慶寺，寂照禪師於是留下書信囑咐他努力弘揚大蘇（指蘇軾）和少林（指禪宗）二宗，沒有其他話。釋本無在奠祭寂照禪師時，拈香說道：『妙喜（指大慧宗杲禪師）五傳，最為光焰；寂照一代，甘露法門。等閑觸著，肝膽俱裂；冰雪忽作，陽春回溫。我思打失鼻孔』
【English Translation】 English version: Thereupon, he wrote a verse and passed away. The time was the tenth day of the third month of the sixteenth year of the Zhizheng era. He lived for eighty-six years and sat in meditation for seventy-one summers. Seven days after his death, his face remained lifelike. The community buried him in a pottery urn at Songhua Dock on Mount Emei in his hometown, which was also the place he had chosen for himself. His Dharma heirs included Shangzhu Daozhen, Yongxi, Jingchen, Puguang, Yunzhong, Yuantong, Youchuan, Tiangong, and Mingjing. He authored several volumes, including 'Four Teachings Ritual Records' and 'Zheng Tian An Wai Ji,' which are circulated in the world.
It is said: Master Ji had three extraordinary qualities. First, he never forgot any internal or external books and historical records he had read. Second, there was a monk from Gaochang named Prajnasri (meaning 'Wisdom and Auspiciousness'), whose knowledge encompassed both Chinese and Sanskrit, unmatched in the world. He asked Master Ji to translate the 'Small Samatha-Vipassana' using the Gaochang language, and immediately the writing shone with brilliance, causing Prajnasri (Prajnasri) himself to feel ashamed. Third, he made it his mission to propagate the Dharma, lecturing on the 'Lotus Sutra' one hundred and ten times, and twice experiencing the auspicious rain of precious flowers. Alas! A person may have one thing they are not ashamed of in their life, but Master Ji possessed all three. He can truly be called the Udumbara flower of the world!
Shramana Shi Benwu of Yanqing Temple in Siming, Transmission 3
Shi Benwu, styled Wo'an, was a native of Huangyan, Taizhou. As a child, he was tonsured and received the full precepts at Ruiyan Temple under Chan Master Fangshan Bao. Later, he relied on Chan Master Jizhao at Zhongtianzhu Temple, where he was assigned to handle documents. Chan Master Jizhao often urged him on sternly, and he also gained some understanding. Later, an uncle, who originally studied Tiantai doctrines, persuaded him to return to lay life. Seeing that Zhantang Cheng was deeply studying the Tiantai teachings at Yanfu Temple, Chan Master Jizhao regretted his departure and composed a verse to send to him, saying: 'Entering Chan from doctrine has existed since ancient times; entering doctrine from Chan has never been heard of. The three contemplations of the One Mind, though different paths; when the water fills a thousand rivers, the moon's reflection is solitary.' Later, after Shi Benwu became the abbot of a monastery, being a Dharma heir of Cheng Gong, he still burned a stick of incense to repay Chan Master Jizhao, because he did not change his mind due to the difference in external forms. When Chan Master Jizhao was about to pass away, Shi Benwu was presiding over Yanqing Temple, so Chan Master Jizhao left a letter instructing him to vigorously promote the two schools of Dasu (referring to Su Shi) and Shaolin (referring to the Chan School), without saying anything else. When Shi Benwu offered incense at the funeral of Chan Master Jizhao, he said: 'Five generations from Miaoxi (referring to Chan Master Dahui Zonggao), the most radiant; Jizhao's generation, the gate of sweet dew. Casually touched, the liver and gallbladder are shattered; ice and snow suddenly turn into the warmth of spring. I think of losing my nostrils.'
日是何氣息今猶存。天風北來歲云暮。掣電討甚空中痕。師後晚年遷杭之上天竺最久。一日無疾端坐而蛻于白雲堂。謚曰佛護宣覺憲慈匡道大師。
天臺佛隴修禪寺沙門釋行可傳四
釋行可號宜行。博綜臺宗精修止觀。履踐確實悟理圓融。一夕因聽雨述偈曰。檐前滴滴甚分明。迷處眾生喚作聲。我亦年來多逐物。春宵一枕夢難成。未詳其所終。
五臺山祐國寺沙門釋文才傳五(迦羅斯巴)
釋文才號仲華。清水楊氏子。其先弘農人世官壟坻。父靜義為清水主簿遂家焉。師少孤。事母盡孝。性敏捷慧悟生知。而於古今墳典史籍無不精究。尤邃于理學。好古作善吟詠。然所稟敦樸若無所知。或對客討論。如河漢莫窺其涯涘。自受具后遍游講肆盡得賢首之學。嘗曰。學貴宗通。言必會意。以意逆志則得之矣。其語言文字糟粕耳。豈能開人之慧目乎。初隱成紀築室樹松將欲終焉。故人稱曰松堂和尚。元世祖特降旨命主洛陽白馬寺。學者川奔海會。聲譽日馳。成宗建萬聖寺於五臺。詔求開山第一代住持。時帝師迦羅斯巴薦之。成宗即鑄金印署為真覺國師總釋源宗兼祐國住持事。帝師赍旨起師。師辭曰。山僧荷蒙國恩居白馬寺亦過矣。何德敢主祐國。越分以居不祥。不省而行不明。吾坐此二煩。為我辭。
【現代漢語翻譯】 現代漢語譯本 『日是何氣息今猶存？』（太陽的氣息如今還存在嗎？）『天風北來歲云暮。』（北風吹來，一年將盡。）『掣電討甚空中痕？』（閃電在空中留下的痕跡又有什麼可追尋的呢？）師父晚年移居杭州的上天竺寺最久。一日無疾，端坐于白雲堂圓寂。謚號為佛護宣覺憲慈匡道大師。
天臺佛隴修禪寺沙門釋行可傳四
釋行可，號宜行。廣泛研究天臺宗，精修止觀。實踐踏實，悟理圓融。一日夜晚聽雨，作偈說：『檐前滴滴甚分明，迷處眾生喚作聲。我亦年來多逐物，春宵一枕夢難成。』（屋檐前的雨滴聲聲分明，迷惑的眾生卻將它當作聲音。我近年來也多追逐外物，春夜裡一枕難眠。）未詳細記載他的最終結局。
五臺山祐國寺沙門釋文才傳五(迦羅斯巴)
釋文才，號仲華。是清水楊氏之子。他的祖先是弘農人，世代為官。父親楊靜義擔任清水主簿，於是安家在那裡。釋文才年少時成了孤兒，侍奉母親非常孝順。他天資聰穎，對古今典籍史書無不精通，尤其精通理學。他喜愛研究古籍，行善事，吟詩作賦。然而他所稟賦的敦厚樸實，好像什麼都不知道一樣。有時與客人討論問題，就像面對深不可測的銀河，無法窺探到邊際。自從受具足戒后，他遍游各地講堂，盡得賢首宗的學問。他曾說：『學習貴在融會貫通，言語必須符合心意。用心去揣摩古人的志向，就能領會其真諦。語言文字只是糟粕而已，怎麼能開啟人的智慧之眼呢？』最初他隱居在成紀，建造房屋，種植松樹，打算在那裡終老。所以人們稱他為松堂和尚。元世祖特地下旨，命他主持洛陽白馬寺。學者們從四面八方趕來，聲譽日益增長。成宗在五臺山建造萬聖寺，下詔尋找開山第一代住持。當時帝師迦羅斯巴推薦了他。成宗立即鑄造金印，署名為真覺國師，總管釋源宗，兼任祐國寺住持。帝師帶著聖旨去請他，釋文才推辭說：『山僧我承蒙國家恩典，居住在白馬寺已經過分了。我有什麼德行敢於主持祐國寺呢？超越本分而居是不祥的，不明白情況就行動是不明智的。我為此感到煩惱，請為我推辭了吧。』
【English Translation】 English version 『Where is the breath of the sun that remains today?』 『The north wind comes, and the year draws to a close.』 『What is there to seek in the traces of lightning in the sky?』 The master spent his later years at Shang Tianzhu Temple (Upper Tianzhu Temple) in Hangzhou for the longest time. One day, without illness, he sat upright in Baiyun Hall (White Cloud Hall) and passed away. He was posthumously named the Great Master of Buddha Protection, Proclamation of Enlightenment, Constitutional Compassion, and Support of the Way.
Record of Shramana Shi Xingke of Foxiuchan Temple (Buddha Ridge Meditation Temple) in Tiantai, Four
Shi Xingke, also known as Yi Xing, extensively studied the Tiantai school and diligently practiced cessation and contemplation. His practice was solid, and his understanding of principles was complete and harmonious. One night, while listening to the rain, he composed a verse: 『The dripping from the eaves is very clear, but deluded beings call it sound. I, too, have chased after things too much in recent years, and a spring night's sleep is hard to come by.』 His final fate is not recorded in detail.
Record of Shramana Shi Wencai of Youguo Temple (Blessing the Nation Temple) on Mount Wutai, Five (Karmapa)
Shi Wencai, also known as Zhonghua, was the son of the Yang family of Qingshui. His ancestors were from Hongnong and had been officials for generations. His father, Yang Jingyi, served as the registrar of Qingshui, and thus the family settled there. Shi Wencai became an orphan at a young age and served his mother with utmost filial piety. He was intelligent and insightful by nature, and he was well-versed in ancient and modern classics and historical records, especially in the study of principles. He loved studying ancient books, doing good deeds, and composing poems. However, his inherent nature was simple and honest, as if he knew nothing. Sometimes, when discussing issues with guests, it was like facing the unfathomable Milky Way, unable to see the edge. Since receiving the full precepts, he traveled to lecture halls everywhere and fully acquired the learning of the Xianshou school. He once said: 『Learning values comprehensive understanding, and words must conform to intention. If you use your mind to ponder the aspirations of the ancients, you can grasp their true meaning. Language and writing are just dross; how can they open people's eyes of wisdom?』 Initially, he lived in seclusion in Chengji, building houses and planting pine trees, intending to spend his old age there. Therefore, people called him the Pine Hall Monk. Emperor Shizu of the Yuan Dynasty specially issued an edict, ordering him to preside over the Baima Temple (White Horse Temple) in Luoyang. Scholars came from all directions, and his reputation grew daily. Emperor Chengzong built Wanshou Temple (Ten Thousand Longevity Temple) on Mount Wutai and issued an edict to find the first-generation abbot to open the mountain. At that time, Imperial Teacher Karmapa recommended him. Emperor Chengzong immediately cast a golden seal and appointed him as the National Master of True Enlightenment, in charge of the Shiyuan sect, and concurrently the abbot of Youguo Temple. The Imperial Teacher went to invite him with the imperial decree, but Shi Wencai declined, saying: 『This mountain monk has received the grace of the country and residing in the Baima Temple is already excessive. What virtue do I have to dare to preside over Youguo Temple? To live beyond one's means is inauspicious, and to act without understanding the situation is unwise. I am troubled by these two things, please decline for me.』
帝師曰。此上命也。上於是寺心亦勤且至矣。非師孰與。此係教門事。師善為之。於是不得已而行。既被命以來而大弘清涼之道。雖至老無怠。大德六年壬寅九月朔日示微疾。乃說法辭眾端坐而寂。年六十有二。阇維舍利數百粒塔于東臺之麓。嗣法有普寧之弘教普庵之幻堂。
秦州景福寺沙門釋英辯傳六(柏林潭)
釋英辯號普覺。俗姓趙。垂髫為驅烏沙彌。弱冠受具戒。年二十有五得傳於柏林潭法師之學。未三䆊出世于秦州景福寺。其道大震聲馳四表。摧伏異見樹正法幢。辯之資性真純如玉含璞。不加雕繪人愛重之。至於悍卒武夫亦能敬其為無佛世之佛也。每得襯幣悉以創梵剎食僧伽施貧乏。元世祖聞其高風降旨旌異。至延祐元年六月庚戌無疾辭眾坐寂。煥異景于易簀之夕。標于跡於火葬之餘。塔于普覺寺之後。閱世六十有八。臘六十有一。
京都崇恩寺沙門釋德謙傳七
釋德謙號福元。姓楊氏。寧州定平人也。幼為勤策嗜誦佛書。稍長即游秦洛汴汝。逾河北齊魏燕趙之邦咨訪先德。初受般若於邠州寧公。習瑞應于原州忠公。受幽贊於好畤仙公。學圓覺于乾陵一公。究唯識俱舍等論于陜州頙公。聽楞嚴四分律疏於陽夏聞公。凡六經四論一律皆辭宏旨奧窮三藏之蘊。而數公並以識法解義聲名
【現代漢語翻譯】 現代漢語譯本：帝師說：『這是上面的命令。皇上對於這座寺廟的心意也是勤懇而周到的。除了您，還有誰能勝任呢？這關係到佛教的大事，您要好好地做。』於是不得已而行。自從接受任命以來，便大力弘揚清涼之道，即使到了老年也沒有懈怠。大德六年壬寅九月初一日，略微示現疾病，於是說法告別大眾，端坐而圓寂，享年六十二歲。荼毗后得到舍利數百粒，建塔于東臺的山腳下。繼承其法脈的有普寧的弘教和普庵的幻堂。
秦州景福寺沙門釋英辯傳六（柏林潭）
釋英辯，號普覺（普遍覺悟）。俗姓趙。年幼時做驅趕烏鴉的小沙彌。二十歲成年後受具足戒。二十五歲時得到柏林潭法師的學問真傳。不久便在秦州景福寺住持。他的道行大為震動，聲名遠揚。摧毀各種不同的見解，樹立正法的旗幟。英辯的資質真誠純潔，如同美玉蘊含在原石之中，不加雕琢，人們也喜愛重視他。甚至連粗獷的士兵武夫也能尊敬他，認為他是沒有佛陀住世時代的佛陀。每次得到賞賜的錢財，都用來建立寺廟，供養僧眾，救濟貧困的人。元世祖聽說他的高尚品德，下旨表彰。至延祐元年六月庚戌日，沒有疾病而告別大眾，坐著圓寂。在臨終的夜晚顯現奇異的景象，在火葬之後留下遺蹟。建塔于普覺寺的後面。享年六十八歲，僧臘六十一年。
京都崇恩寺沙門釋德謙傳七
釋德謙，號福元（福氣的根源）。姓楊，是寧州定平人。年幼時做勤策，喜歡誦讀佛經。稍微長大后，就遊歷秦州、洛陽、汴州、汝州，越過黃河，到齊、魏、燕、趙等地，諮詢拜訪先賢。起初在邠州寧公處學習般若，在原州忠公處學習瑞應，在好畤仙公處學習幽贊，在乾陵一公處學習圓覺，在陜州頙公處研究唯識、俱舍等論，在陽夏聞公處聽講《楞嚴經》和《四分律》的疏解。總共精通六經四論一律，文辭宏大，旨意深奧，窮盡三藏的精髓。這幾位法師都以精通佛法、善於講解義理而聞名。
【English Translation】 English version: The Imperial Preceptor said, 'This is the Emperor's command. His Majesty's devotion to this temple is also diligent and sincere. Who is more suitable than you, Master? This concerns the affairs of the Buddhist teachings. You must do it well.' Thus, he reluctantly complied. Since receiving the appointment, he vigorously promoted the Qingliang (Purity and Coolness) teachings, never slacking even in his old age. On the first day of the ninth month of the Renyin year of the Dade era (1302), he showed a slight illness. He then gave a Dharma talk to bid farewell to the assembly, sat upright, and passed away peacefully at the age of sixty-two. After cremation, hundreds of relics were obtained, and a stupa was built at the foot of the Eastern Terrace. His Dharma heirs include Hongjiao of Puning and Huantang of Puan.
Biography of Shramana Shi Yingbian of Jingfu Temple in Qinzhou, Six (Berlin Pool)
Shi Yingbian, styled Pujue (Universal Enlightenment), his lay surname was Zhao. As a child, he was a novice who chased away crows. At the age of twenty, he received the full monastic precepts. At the age of twenty-five, he received the true transmission of the teachings from Dharma Master Berlin Tan (Berlin Pool). Soon after, he became the abbot of Jingfu Temple in Qinzhou. His virtue greatly shook the world, and his reputation spread far and wide. He destroyed heterodox views and established the banner of the Right Dharma. Yingbian's nature was truly pure, like jade containing its original beauty. Without any embellishment, people loved and respected him. Even rough soldiers and warriors could respect him as a Buddha in an age without a Buddha. Every time he received monetary gifts, he used them to build monasteries, feed the Sangha, and give to the poor. Emperor Shizu (Kublai Khan) of the Yuan Dynasty heard of his noble character and issued an edict to commend him. On the Gengxu day of the sixth month of the first year of the Yanyou era (1314), he bid farewell to the assembly without illness and passed away peacefully in a seated posture. Auspicious signs manifested on the evening of his deathbed, and traces remained after the cremation. A stupa was built behind Pujue Temple. He lived for sixty-eight years, with sixty-one years as a monk.
Biography of Shramana Shi Deqian of Chong'en Temple in the Capital, Seven
Shi Deqian, styled Fuyuan (Source of Blessings), his surname was Yang, and he was from Dingping in Ningzhou. As a young boy, he was a diligent attendant who loved to recite Buddhist scriptures. When he grew a little older, he traveled to Qinzhou, Luoyang, Bianzhou, and Ruzhou, crossed the Yellow River, and visited the states of Qi, Wei, Yan, and Zhao to consult with virtuous predecessors. He first studied Prajna (Wisdom) with Ning Gong in Binzhou, learned Auspicious Responses with Zhong Gong in Yuanzhou, received Profound Praise with Xian Gong in Haozhi, studied Perfect Enlightenment with Yi Gong in Qianling, researched the treatises on Consciousness-only (Vijnaptimatrata) and Abhidharma-kosa with Kui Gong in Shanzhou, and listened to the commentaries on the Surangama Sutra and the Four-Part Vinaya with Wen Gong in Yangxia. In total, he mastered the Six Sutras, Four Treatises, and One Vinaya, with vast and profound language, exhausting the essence of the Three Baskets (Tripitaka). All of these masters were renowned for their knowledge of the Dharma and their ability to explain its meaning.
遠聞。謙皆親熏炙之而必臻其道。后至京都受華嚴於大司徒萬安壇主。初詔居萬寧寺。遷崇恩前後十紀。道德簡于宸衷。流聲揚于海外未嘗以榮顯寵遇改其志。嘗曰。畦衣之士抗於世表。茍不愧於朝聞夕死。尚何慕焉。自以重居巨剎久佩恩榮。唯恬退為高尚。乃讓師席與弟子。自居幽僻謝絕人事括囊一室。以明其明樂其樂。處世而遺世者也。元延祐四年正月二十有六日示寂。帝賜镃五十緡賻葬。敕有司備儀衛。幡幢音樂津送荼毗。獲舍利數十顆建塔于城之南隅。世壽五十有一。臘四十有三。
京都慶壽寺沙門釋達益巴傳八(綽思吉)
釋達益巴未知何國人。少為苾芻事帝師。十有三年侍聽言論。陶熏滋久郁成美器。凡大小乘律論及秘密部皆得乎理之所歸。帝師西還。送至臨洮命依綽思吉大士。十有九年聞所未聞。道益精萃。秦人請居古佛寺。其六波羅蜜靡所不修。兼通賢首之教。於是名譽四表道重三朝。元武宗踐祚召問法要稱旨所賜雖厚辭不受。未久乞歸許之。將謀以終自許。俄而復召還京。大宣法化。帝親臨聽特賜弘法普濟三藏之號。命鑄金印及紫方袍以旌異之。敕王公大臣皆咨決心要。延祐五年八月十有六日無疾端坐而化。壽七十有三。帝命兩宮賜幣助葬。皇太子宰輔致奠敕有司衛送全身建塔。謚曰
【現代漢語翻譯】 現代漢語譯本：
遠道慕名而來，謙虛地接近並接受教誨，最終領悟其道。後來到達京都，在大司徒萬安壇主處學習《華嚴經》。最初奉詔居住在萬寧寺，之後遷往崇恩寺，前後共計十個紀年（一紀為十二年）。他的道德品行深得皇帝的賞識，聲名遠揚海外，但他從未因榮華顯赫的待遇而改變自己的志向。他曾說：『身穿僧衣的修行之人，應當超脫於世俗之外，如果能做到早聞道、晚死去而無憾，又何必羨慕榮華富貴呢？』他認為自己長期居住在大型寺廟，身受恩寵，唯有恬淡退隱才是高尚之舉，於是將住持之位讓給弟子，自己則隱居在僻靜之處，謝絕一切人事往來，獨居一室，以求明白真理，享受其中的樂趣。他是一位身處世俗卻又超脫於世俗之外的人。元朝延祐四年正月二十六日圓寂。皇帝賜錢五十緡用於喪葬，並敕令有關部門準備儀仗隊，用幡幢和音樂護送遺體進行火化。火化后得到舍利子數十顆，在城南角建造佛塔安放。世壽五十一歲，僧臘四十三年。
京都慶壽寺沙門釋達益巴傳八（綽思吉）
釋達益巴不知是哪個國家的人。年輕時作為僧侶侍奉帝師。十三年來，侍奉並聽取帝師的言論，長期薰陶，逐漸成為優秀的器才。凡是大小乘的戒律、論著以及秘密部，都通達其理之所歸。帝師西行返回，他護送至臨洮，帝師命他依止綽思吉大士。十九年來，聽聞了許多從未聽聞的道理，道行更加精進。秦地的人們請他居住在古佛寺。他勤修六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），無一不修，並且精通賢首宗的教義。於是，他的名聲傳遍四方，道行受到朝廷的重視。元武宗即位后，召見他詢問佛法要義，他回答得很好，皇帝賞賜了他豐厚的禮物，但他都辭謝不受。不久，他請求返回，皇帝允許了。他本打算在那裡終老，但不久又被召回京城，大力宣揚佛法。皇帝親自臨聽，特賜他『弘法普濟三藏』的稱號，並命人鑄造金印和紫方袍來表彰他的與衆不同。敕令王公大臣都向他請教決疑解惑。延祐五年八月十六日，無疾而終，端坐圓寂。享年七十三歲。皇帝命兩宮賜錢幫助安葬，皇太子和宰輔親自致祭，敕令有關部門護送全身，建造佛塔。謚號為……
【English Translation】 English version:
He came from afar, humbly approached and received teachings, eventually comprehending the Way. Later, he arrived in Kyoto and studied the Avatamsaka Sutra (Huayan Jing) under the Grand Minister Wan'an, the head of the altar. Initially, he was ordered to reside in Wanning Temple, and later moved to Chong'en Temple, serving for a total of ten cycles (a cycle being twelve years). His moral character was deeply appreciated by the emperor, and his reputation spread overseas, but he never changed his aspirations due to the glorious and honorable treatment he received. He once said, 'A practitioner wearing monastic robes should transcend the secular world. If one can hear the Way in the morning and die in the evening without regret, why envy wealth and honor?' He believed that residing in large temples for a long time and receiving imperial favor, only tranquility and retirement were noble. Therefore, he relinquished the position of abbot to his disciple and secluded himself in a quiet place, refusing all human affairs, living alone in a room to understand the truth and enjoy its joy. He was a person who lived in the world but transcended it. On the twenty-sixth day of the first month of the fourth year of the Yuan Dynasty's Yanyou era, he passed away. The emperor bestowed fifty strings of cash for the funeral and ordered the relevant departments to prepare ceremonial guards, using banners and music to escort the body for cremation. After cremation, dozens of sariras (relics) were obtained, and a pagoda was built in the southern corner of the city to enshrine them. He lived to the age of fifty-one, with forty-three years as a monk.
Shramana (monk) Shida Yiba Chuanba (Chos-kyi) of Qingshou Temple in Kyoto
Shida Yiba, it is unknown which country he was from. In his youth, he served the Imperial Preceptor as a monk. For thirteen years, he served and listened to the Imperial Preceptor's teachings, and through long-term influence, he gradually became an excellent talent. He understood the principles of all the Vinaya (discipline), treatises of the Mahayana and Hinayana, and the secret tantras. When the Imperial Preceptor returned west, he escorted him to Lintao, where the Imperial Preceptor ordered him to rely on the great Chos-kyi Bodhisattva. For nineteen years, he heard many doctrines he had never heard before, and his practice became more refined. The people of Qin invited him to reside in the Ancient Buddha Temple. He diligently practiced the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), without exception, and was proficient in the teachings of the Xianshou School (Huayan School). Therefore, his reputation spread in all directions, and his practice was valued by the court. After Emperor Wuzong of Yuan ascended the throne, he summoned him to inquire about the essentials of Buddhism. He answered well, and the emperor bestowed generous gifts upon him, but he declined them all. Soon, he requested to return, and the emperor allowed it. He originally intended to spend his remaining years there, but he was soon summoned back to the capital to vigorously promote Buddhism. The emperor personally listened to him and specially bestowed upon him the title of 'Dharma-Promoting and Universal Salvation Tripitaka Master', and ordered the casting of a golden seal and a purple square robe to commend his uniqueness. He ordered princes and ministers to consult him for resolving doubts and questions. On the sixteenth day of the eighth month of the fifth year of the Yanyou era, he passed away without illness, sitting in meditation. He lived to the age of seventy-three. The emperor ordered the two palaces to donate money to help with the funeral, and the crown prince and prime ministers personally offered sacrifices. He ordered the relevant departments to escort the whole body and build a pagoda. His posthumous title was...
祐聖國師。
京都寶集寺沙門釋妙文傳九(大德明)
釋妙文蔚州孫氏子也。九歲出家十八受具。已而遊學于云朔燕趙之境。二十一抵京師。依大德明和尚學圓頓教。遂陸沉于眾十有一年。眾請出世。始赤服升猊座。縱無礙辯若峽倒川奔。及乎閑居簡默言不妄發。其涵養沖挹無慾速。不躁進大類如此。年四十八住薊之云泉勤儉節用。老者懷其德。少者嚴其教。故眾睦而寺治。廩有餘粟以賑饑民。薊人稱之。世祖召見顧謂侍臣曰。此福德僧也詔居寶集。自爾教乘法席益盛。性相併驅僧俗溥濟。斯時海內講席紛紛方膠錮于名相凝滯于殊途。文獨大弘方等振以圓宗。使守株者融通於寂默之表。龍象蹴踏競駕一乘。年逾八十專修唸佛三昧。延祐六年預知時至誡諸弟子。高聲稱彌陀佛名面西趺坐。手結三昧印泊然而蛻。塔于平則門外。
五臺山普寧寺沙門釋了性傳十
釋諱了性號大林。武氏子也。宋武公之後以謚為姓。少即好學聰睿天啟。初依安和尚剃髮登具戒。歷諸講席精究三藏。后遇真覺國師啟迪厥心。既而周遊關陜河洛襄漢。訪諸耆德從而學焉。如柏林潭關輔懷南陽慈諸公。皆以賢首之學著稱一時。性悉造其門領其玄旨。及歸復參真覺于壟坻乃曰。佛法司南其在茲矣。乃從真覺至五臺。未幾真覺
【現代漢語翻譯】 現代漢語譯本 祐聖國師。
京都寶集寺沙門釋妙文傳九（大德明）
釋妙文是蔚州孫氏之子。九歲出家，十八歲受具足戒。之後遊學于云州、朔州、燕地、趙地一帶。二十一歲到達京師，依止大德明和尚學習圓頓教法。於是默默無聞地在僧眾中待了十一年。大眾請他出來主持寺務，他才穿上紅色袈裟登上獅子座，辯才無礙，如同山峽倒川，奔流不息。等到閑居時，則簡樸寡言，不輕易說話。他的涵養深厚，謙虛謹慎，不急於求成，不輕舉妄動，大抵如此。四十八歲時，住持薊州的云泉寺，勤儉節約。年老的人懷念他的德行，年輕的人敬畏他的教誨。所以僧眾和睦，寺廟治理得很好，糧倉里有剩餘的糧食用來賑濟饑民，薊州的人民都稱讚他。世祖召見他，回頭對侍臣說：『這是有福德的僧人。』下詔讓他住在寶集寺。從此以後，教法和法席更加興盛，性宗和相宗並駕齊驅，僧人和俗人都普遍得到濟度。當時，海內講席紛紛，都膠著于名相，凝滯于不同的途徑。只有妙文大師大力弘揚方等經典，用圓融的宗旨來振奮人心，使那些死守教條的人能夠融會貫通於寂靜無言的境界，龍象競相追逐，共同乘坐一乘。八十多歲時，專心修習唸佛三昧。延祐六年，預知自己將要去世，告誡眾弟子，高聲稱念彌陀佛（Amitabha Buddha）名號，面向西方跏趺而坐，手結三昧印，安然而逝。塔葬在平則門外。
五臺山普寧寺沙門釋了性傳十
釋了性，法號大林，是武氏之子。是宋武公的後代，以謚號作為姓氏。從小就喜歡學習，聰明穎悟，是上天所賦予的。最初依止安和尚剃度出家，受具足戒。歷經各個講席，精研三藏經典。後來遇到真覺國師，啓發了他的內心。之後周遊關中、陜西、河南、洛陽、襄陽、漢陽等地，拜訪各位耆德，跟隨他們學習。如柏林潭關、輔懷、南陽慈等諸位，都以賢首宗的學問聞名一時。了性大師都去拜訪他們的門下，領會他們的玄妙旨意。等到回來后，又在壟坻再次參拜真覺國師，於是說：『佛法的指南，就在這裡了。』於是跟從真覺國師前往五臺山。沒過多久，真覺
【English Translation】 English version The National Teacher Yousheng.
Biography of Shramana Shi Miaowen of Baoji Temple in Kyoto, Volume 9 (Great Virtue Ming)
Shi Miaowen was a son of the Sun family of Weizhou. He left home at the age of nine and received full ordination at eighteen. Afterwards, he traveled and studied in the regions of Yunzhou, Shuozhou, Yan, and Zhao. At the age of twenty-one, he arrived in the capital and studied the perfect and sudden teachings under the tutelage of the Venerable Ming. Thereupon, he remained silently among the Sangha for eleven years. The Sangha requested him to come forth and preside over the temple affairs, and only then did he don the red kasaya and ascend the lion throne, his eloquence unimpeded, like a mountain gorge with an overturned river, rushing forth without end. When he was in quiet retreat, he was simple and taciturn, not speaking lightly. His cultivation was profound, his humility cautious, not seeking quick results, not acting rashly, generally like this. At the age of forty-eight, he resided at Yunquan Temple in Ji Prefecture, diligent and frugal. The elderly cherished his virtue, and the young revered his teachings. Therefore, the Sangha was harmonious, and the temple was well-managed, with surplus grain in the granary to relieve famine victims. The people of Ji Prefecture praised him. Emperor Shizu summoned him for an audience and turned to his attendants, saying, 'This is a virtuous monk.' He issued an edict for him to reside at Baoji Temple. From then on, the teachings and Dharma seat flourished even more, the nature and characteristics schools advanced side by side, and monks and laypeople were universally saved. At that time, lectures and teachings within the country were numerous, all fixated on terminology and stuck on different paths. Only Master Miaowen greatly promoted the Vaipulya Sutras (Fangdeng jing 方等經), invigorating them with the perfect and complete teachings, enabling those who clung to the stump to understand the silent and still realm, dragons and elephants competing to ride the One Vehicle. When he was over eighty years old, he focused on cultivating the Samadhi of Buddha Recitation. In the sixth year of Yanyou, knowing in advance that his time was near, he admonished his disciples, loudly chanting the name of Amitabha Buddha (彌陀佛), sitting in the lotus position facing west, his hands forming the Samadhi Mudra, and passed away peacefully. His stupa was built outside Pingze Gate.
Biography of Shramana Shi Liaoxing of Puning Temple on Mount Wutai, Volume 10
Shi Liaoxing, Dharma name Dalin, was a son of the Wu family. He was a descendant of Duke Wu of Song, using his posthumous title as his surname. From a young age, he loved learning, intelligent and enlightened, a gift from heaven. Initially, he relied on Abbot An to shave his head and receive full ordination. He went through various lectures, diligently studying the Tripitaka. Later, he met the National Teacher Zhenjue, who enlightened his mind. Afterwards, he traveled around Guanzhong, Shaanxi, Henan, Luoyang, Xiangyang, and Hanyang, visiting various elders and virtuous ones, following them to learn. Such as Bailin Tan Guan, Fu Huai, Nanyang Ci, and others, all known for their Huayan (賢首) teachings at the time. Master Liaoxing visited their doors, comprehending their profound meanings. When he returned, he once again visited National Teacher Zhenjue at Longchi, and then said, 'The compass of the Buddha-dharma is here.' Thereupon, he followed National Teacher Zhenjue to Mount Wutai. Not long after, Zhenjue
化去。遂北遊燕薊晦跡魏闕之下。優遊江海之上與世若將相忘。成宗徴居萬寧。聲價振盪內外。至大間太后創寺臺山曰普寧。延居為第一代。師之為人剛毅頗負氣節。不能俯仰媚悅於人。故足跡不入城隍不謁權貴。人或忌之。性聞嘗曰。予本以一介苾芻蒙天子處之以巨剎。惟乃夙夜弘法匪懈。圖報國恩不暇。余復何求。雖有臧倉毀鬲之言。其如青蠅止棘樊耳。顧予命之不遭道之不行則納履而去。何往而不可也。時元世因尊寵西僧其徒眾甚盛。出入騎從擬若王公。或頂赤毳峨冠岸然自倨。天下名德諸師莫不為之致禮摳衣接足丐其按顱摩頂。謂之攝受。師惟長揖而已。顧謂眾曰。吾敢慢於人耶。吾聞君子愛人以禮。何可屈節自取卑辱。茍為之屈。非諂則佞。吾自為道。于彼何求。識者高尚其義。至治改元九月三日示寂。塔于竹林之墟。謚曰弘教。
玉山普安寺沙門釋寶嚴傳十一(大林性)
釋寶嚴字士威。幻堂其號也。成紀康氏季子。因罹喪亂與弟同剃髮為僧。后參真覺得傳賢首宗旨而嗣其道為人淳樸無偽。方寸之地湛如止水。值真覺三坐道場。嚴與弟皆從而佐之。真覺入滅乃繼其席。無何奉詔住普安祐國二寺最久。而與大林性公表裡大弘清涼之教。至治二年七月入寂。世壽五十一。建塔于封谷之口。
【現代漢語翻譯】 現代漢語譯本： 他隱遁而去，於是北遊燕地和薊地，在魏闕之下隱姓埋名，在江湖之上悠然自得，好像要和世人互相遺忘。成宗皇帝徵召他居住在萬寧寺，他的聲望和名氣震動朝野內外。至大年間，太后在臺山建立寺廟，名為普寧寺，請他擔任第一代住持。大師為人剛強堅毅，很有氣節，不肯對人低聲下氣、阿諛奉承，所以足跡不踏入城池，不去拜見權貴。有人因此嫉恨他。性聞禪師曾經說：『我本來是一個普通的僧人，蒙受天子恩寵，讓我住持這麼大的寺廟，我只有日夜不停地弘揚佛法，不敢懈怠，想報答國家的恩情都來不及，我還有什麼別的奢求呢？即使有人像臧倉毀鬲一樣誹謗我，那也像青蠅停留在帶刺的籬笆上一樣，對我毫無影響。如果我的命運不濟，我的道義不能推行，我就穿上鞋子離開，哪裡不能去呢？』當時元朝因為尊崇寵愛西域僧人，他們的徒弟眾多，出入時的儀仗和隨從如同王公一般。有的人頭戴紅色帽子，戴著高高的帽子，傲慢自大。天下有名望的德高望重的諸位法師，沒有不向他們行禮，拉著他們的衣服，握著他們的腳，請求他們按頭頂、摩頭頂，稱之為『攝受』。大師只是拱手作揖而已。他回頭對眾人說：『我難道是敢於輕慢別人嗎？我聽說君子愛人以禮，怎麼可以彎腰屈膝，自己取辱呢？如果這樣做，不是諂媚就是奸佞。我只是爲了自己的道義，對於他們有什麼要求呢？』有見識的人都認為他的行為很高尚。至治年間改元九月三日圓寂，安葬在竹林舊址，謚號為弘教。 玉山普安寺沙門釋寶嚴傳十一(大林性) 釋寶嚴，字士威，幻堂是他的號。他是成紀康氏的小兒子。因為遭遇戰亂，和弟弟一同剃髮出家為僧。後來參學真覺禪師，得到賢首宗的宗旨，繼承了他的道統。他為人淳樸誠實，沒有虛偽，心胸像止水一樣平靜。真覺禪師三次主持道場，寶嚴和他的弟弟都跟隨他輔佐。真覺禪師圓寂后，寶嚴繼承了他的位置。不久奉詔住持普安寺和祐國寺，時間最長。他和釋大林性公一起，從內外大力弘揚清涼宗的教義。至治二年七月圓寂，世壽五十一歲。在封谷的入口處建造佛塔。
【English Translation】 English version: He departed, and then traveled north to Yan and Ji, hiding his name beneath the Wei Que, leisurely enjoying himself on the rivers and seas, as if he and the world were about to forget each other. Emperor Chengzong summoned him to reside at Wan'ning Temple, his reputation and fame shaking both the court and the countryside. During the Zhida period, the Empress Dowager founded a temple on Mount Tai called Puning Temple, inviting him to serve as its first abbot. The master was strong and resolute, possessing great integrity, unwilling to bow down and flatter others, so his footsteps did not enter the city, nor did he visit the powerful and influential. Some people were jealous of him because of this. Chan Master Xingwen once said, 'I was originally an ordinary monk, but I received the grace of the Emperor, who allowed me to preside over such a large temple. I can only tirelessly promote the Dharma day and night, not daring to slacken, and I don't even have time to repay the country's kindness. What else could I ask for? Even if someone slanders me like Zang Cang destroying the Li, it would be like a green fly stopping on a thorny fence, having no effect on me. If my fate is not good, and my Dao cannot be promoted, I will put on my shoes and leave. Where can I not go?' At that time, the Yuan Dynasty revered and favored Western monks, and their disciples were numerous, their retinues and attendants resembling princes. Some wore red hats and tall crowns, arrogant and self-important. All the famous and virtuous masters in the world paid their respects to them, pulling at their robes, holding their feet, and begging them to press and rub their heads, calling it 'Sheshou' ('receiving'). The master only bowed in return. He turned to the crowd and said, 'Am I daring to slight others? I have heard that a gentleman loves others with propriety. How can I bend my knees and humiliate myself? If I were to do so, it would be either flattery or treachery. I am only pursuing my own Dao, what do I need from them?' Those with insight considered his actions to be noble. He passed away on the third day of the ninth month of the Zhizhi era and was buried at the old site of the Bamboo Forest, with the posthumous title of Hongjiao ('Promoting Teaching'). Biography of Shramana Shi Baoyan of Puan Temple on Jade Mountain, Eleven (Dalin Xing) Shi Baoyan, styled Shiwei, with Huantang as his sobriquet, was the youngest son of the Kang family of Chengji. Due to the chaos of war, he and his younger brother shaved their heads and became monks. Later, he studied with Chan Master Zhenjue, obtained the principles of the Xianshou School, and inherited his lineage. He was simple and honest, without pretense, and his heart was as calm as still water. When Chan Master Zhenjue presided over the Dharma assembly three times, Baoyan and his younger brother followed him and assisted him. After Chan Master Zhenjue passed away, Baoyan succeeded him in his position. Soon after, he received an imperial decree to reside at Puan Temple and Youguo Temple, for the longest period of time. Together with Shi Dalin Xinggong, he vigorously promoted the teachings of the Qingliang School both internally and externally. He passed away in July of the second year of the Zhizhi era, at the age of fifty-one. A pagoda was built at the entrance of Feng Valley.
金陵天禧寺沙門釋志德傳十二(海聞法照禧)
釋志德號云巖。山東東昌鎦氏子也。十二受經于順德開元寺海聞和尚。聞真定法照禧法師大弘慈恩宗旨于龍興寺。徑從之學而盡得其蘊。至元二十五年詔江淮諸路立御講三十六所。務求其宗正行修者分主之。德被選世祖召見賜宴並紫方袍。命主天禧旌忠二剎。日講法華華嚴金剛唯識等疏三十一年。特賜佛光大師之號。每與七眾授戒。必令其父母兄弟相教無犯。至於然香然頂指為終身誓。居久盡出衣缽新其殿廡樓閣。或歲儉乃煮糜食餓殍數萬人。建康流俗尚醪醴好結官吏。德獨以律繩自。徒眾謹飾出止。若互用常住物者誤一罰百。故犯者擯之。居天禧三十餘年。一衲一履終身不易。午過不食夜則危坐達旦。以苦誦喪明。忽夢梵僧迎居內院高座。空中散花如雨。因示微疾。至治二年二月七日猶誦經不輟。頃之辭眾安坐而化。世壽八十八。龕留二十一日。顏貌紅潤如生。阇維舍利無算。會者數萬人。塔江寧張家山。學士趙孟頫為銘。
鎮江普照寺沙門釋普喜傳十三(無念端)
釋普喜號吉祥。山東人也。身偉面黑而瘠脫類梵僧。早歲懇父母出家。父母責以無後爲大。因娶育二子。已而始得為沙門。精究慈恩相宗研習唯識師地因明等論。元至元二十五年薛禪
皇帝創立江淮御講之所。普照居其一也。詔師主之。升座外日誦華嚴大經。以十卷為常課。而素與雲南端無念相善。端為唯識之巨魁。天下無出其右。每與師論辯理趣。或有少失師以正言救之。端亦為誠服而稱之。入滅荼毗舍利甚伙。其門人留其靈骨。貯以髹函奉藏二十餘年。始建塔于丹徒雩山。逮入塔之際啟視之。但見舍利沾綴函袱若蜂屯蟻聚。觸之熠熠然也。鎮江之民多有影象。隨處祠之。稱為吉祥佛云。
大明高僧傳卷第二 大正藏第 50 冊 No. 2062 大明高僧傳
大明高僧傳卷第三
皇明天臺山慈雲禪寺沙門釋 如惺 撰
解義第二之三(正傳一十四人附見十四人)
蘇州嘉定凈信寺沙門釋祖你傳一(石室英竹屋凈)
釋祖你字日章別號用拙。蘇州常熟張氏子。祝髮后東遊四明。時我庵無公住延慶。石室瑛公居育王。皆待以忘年。後嗣法于竹屋凈法師。出世永定教寺。繼遷崑山廣孝嘉定凈信。而主教吳下垂五十年。洪武初預選高行。有 旨就天界寺說法 上數召入 禁中。奏對稱允加賜慈忍法師之號。后賜歸故里終焉。
寧波普陀寺沙門釋行丕傳二
釋行丕字大基。寧波鄞縣人也。宗說兼通行解相應。蔚為時之名僧。初由天臺佛隴
【現代漢語翻譯】 現代漢語譯本： 皇帝設立了江淮御講之所（皇帝設立的用於講經說法的場所）。普照（人名）是其中的一位講師，皇帝下詔讓他主持講席。他每天升座講經，背誦《華嚴大經》，以十卷為固定的功課。普照平時與雲南的端無念（人名）關係很好，端無念是唯識學方面的頂尖人物，天下無人能出其右。端無念經常與普照辯論佛理，有時普照發現端無念有小的失誤，就用正確的言論匡正他，端無念也真心佩服並稱讚他。端無念圓寂火化后，留下了非常多的舍利。他的弟子們保留了他的靈骨，用塗漆的盒子裝起來，供奉了二十多年，才在丹徒的雩山建造佛塔。等到放入佛塔的時候，打開盒子一看，只見舍利沾滿了盒子和包裹，像蜂群和螞蟻聚集一樣，觸碰它們會發出閃閃的光芒。鎮江的百姓大多繪製端無念的畫像，到處祭祀他，稱他為吉祥佛。 《大明高僧傳》卷第二 大正藏第 50 冊 No. 2062 《大明高僧傳》 《大明高僧傳》卷第三 皇明天臺山慈雲禪寺沙門釋如惺（人名）撰 解義第二之三（正傳一十四人附見十四人） 蘇州嘉定凈信寺沙門釋祖你（人名）傳一（石室英（人名）竹屋凈（人名）） 釋祖你，字日章，別號用拙，蘇州常熟張氏之子。剃度出家后，東遊四明。當時我庵無公（人名）住在延慶寺，石室瑛公住在育王寺，他們都以忘年之交的禮遇對待祖你。後來祖你師從竹屋凈法師，繼承了他的法脈。之後擔任永定教寺的住持，又遷往崑山廣孝寺和嘉定凈信寺。在吳地主持教化事業長達五十年。洪武初年，祖你被選為高僧，皇帝下旨讓他到天界寺說法，皇上多次召見他到皇宮中。祖你的奏對符合皇帝的心意，於是皇帝加賜他『慈忍法師』的稱號，後來又賜他返回故鄉安度晚年。 寧波普陀寺沙門釋行丕（人名）傳二 釋行丕，字大基，寧波鄞縣人。他既精通宗門之說，又注重實際修行，解行相應，成為當時的名僧。最初他從天臺山的佛隴寺出發
【English Translation】 English version: The emperor established the Jianghuai Imperial Lecture Hall (a place established by the emperor for lecturing on scriptures). Puzhao (name) was one of the lecturers there, and the emperor ordered him to preside over the lectures. He ascended the seat to lecture every day, reciting the Avatamsaka Sutra, with ten volumes as a fixed task. Puzhao usually had a good relationship with Duan Wunian (name) of Yunnan. Duan Wunian was a top figure in the field of Yogacara, and no one in the world could surpass him. Duan Wunian often debated Buddhist principles with Puzhao. Sometimes Puzhao found that Duan Wunian had minor mistakes, so he corrected him with correct words. Duan Wunian also sincerely admired and praised him. After Duan Wunian passed away and was cremated, he left behind a lot of sariras (relics). His disciples kept his spiritual bones, put them in a lacquered box, and enshrined them for more than twenty years before building a pagoda on Yu Mountain in Dantu. When it was time to put them into the pagoda, they opened the box and saw that the sariras were covered with the box and wrapping, like swarms of bees and ants gathered together. Touching them would emit a sparkling light. The people of Zhenjiang mostly drew portraits of Duan Wunian and worshiped him everywhere, calling him the Auspicious Buddha. The Biographies of Eminent Monks of the Great Ming Dynasty, Volume 2 Taisho Tripitaka, Volume 50, No. 2062, The Biographies of Eminent Monks of the Great Ming Dynasty The Biographies of Eminent Monks of the Great Ming Dynasty, Volume 3 Written by Shramana Shi Ruxing (name) of Ciyun Zen Temple on Mount Tiantai in the Huangming Dynasty Explanation of Meaning, Second of Three (Fourteen Main Biographies with Fourteen Appended) Biography of Shramana Shi Zuni (name) of Jingxin Temple in Jiading, Suzhou, One (Shishi Ying (name), Zhuwu Jing (name)) Shi Zuni, styled Rizhang, with the alias Yongzhuo, was the son of the Zhang family of Changshu, Suzhou. After tonsuring his hair and leaving home, he traveled east to Siming. At that time, Wo'an Wugong (name) lived in Yanqing Temple, and Shishi Yinggong lived in Yuwang Temple. They both treated Zuni with the courtesy of forgetting the years. Later, Zuni followed Dharma Master Zhuwu Jing and inherited his Dharma lineage. After that, he served as the abbot of Yongding Jiao Temple, and then moved to Kunshan Guangxiao Temple and Jiading Jingxin Temple. He presided over the work of teaching and transforming in the Wu region for fifty years. In the early years of Hongwu, Zuni was selected as an eminent monk, and the emperor ordered him to preach at Tianjie Temple. The emperor summoned him to the palace many times. Zuni's responses conformed to the emperor's wishes, so the emperor bestowed upon him the title of 'Compassionate Endurance Dharma Master', and later granted him to return to his hometown to spend his old age. Biography of Shramana Shi Xingpi (name) of Putuo Temple in Ningbo, Two Shi Xingpi, styled Daji, was a native of Yinxian, Ningbo. He was proficient in both the teachings of the school and emphasized practical cultivation, corresponding to understanding and practice, and became a famous monk of the time. Initially, he started from Folong Temple on Mount Tiantai.
。升主寶陀。匡眾說法恢復產業而振興叢席。洪武庚戌春正明部使者[章*(干/貝)]州劉君承直與師抱杖西東遊。使者曰。此清凈境也。蓋為亭。師乃建清凈境亭于寺之南嶺上。從三十尺衡如之。左倚山右入潮。音洞學士宋景濂為記。
松江興聖寺沙門釋原真傳三
釋原真號用藏。松江上海朱氏子也。出家受具興聖寺傳天臺教觀。戒行高潔博極群書。精修法華彌陀懺法。暇則書法華諸經。隨緣演說禪坐達旦。洪武乙丑微疾。索浴書偈告眾曰。四十二年。無作無修。有生有滅。大海一漚。真歸無歸。心空凈游。趺坐泊然而終。
杭州上天竺寺沙門釋慧日傳四(柏子庭)
釋慧日號東溟。天臺賈氏子。即宋相賈似道之諸孫。及似道責戍師尚幼。志求出家依縣之廣嚴寺平山和尚。數年落髮受具戒。年二十二聞柏子庭講臺教於赤城師趨座下。未幾能領大義。子庭嘆曰。投丸于峻坂不足以喻其機之疾也。吾道藉子其大昌乎。自是師之學沉浸醲郁而名重一時矣。一旦假寐。恍見竹橫地下竹上凝者白粥粲然。師臥地食之。既覺言于子庭。庭為解曰。竹與粥同音。子得就地而食。殆非緣在上下天竺乎。於是渡錢塘謁竹屋凈法師于上竺。所處房頗卑濕。乃作詩風之。竹屋見詩謂眾曰。此子不凡。異日當主茲
【現代漢語翻譯】 現代漢語譯本：升主寶陀（僧人法號），匡扶大眾說法，恢復寺院產業，振興叢林道場。洪武庚戌年春天，正明部的使者[章*(干/貝)]州的劉承直先生與寶陀法師一同遊歷四方。使者說：『這裡是清凈之地啊，應該建一座亭子。』於是寶陀法師在寺院南邊的山嶺上建造了清凈境亭，高三十尺，橫樑也與此相當。左邊依靠山，右邊直入潮水。音洞學士宋濂為此亭作了記。 松江興聖寺的沙門釋原真，傳記之三： 釋原真，法號用藏，是松江上海朱家的兒子。出家后在興聖寺受具足戒，學習天臺教觀。他戒行高潔，博覽群書，精進修習法華經和彌陀懺法。空閑時就書寫《法華經》等經典，隨緣演說，禪坐到天亮。洪武乙丑年，他略感不適，沐浴后書寫偈語告訴眾人說：『四十二年，無作無修，有生有滅，如大海中的一個水泡。真性迴歸無所歸，心空而自在遊歷。』然後跏趺坐而安然圓寂。 杭州上天竺寺的沙門釋慧日，傳記之四（柏子庭）： 釋慧日，法號東溟，是天臺賈家的兒子，也就是宋朝宰相賈似道的眾多孫子之一。在賈似道被貶謫戍守時，慧日法師還很年幼，立志出家，依止縣裡的廣嚴寺的平山和尚。幾年后剃度受具足戒。二十二歲時，聽說柏子庭在赤城講解天臺教義，便前往聽講。沒過多久，就能領會其中的大義。柏子庭讚歎說：『把彈丸投向陡峭的山坡，都不足以比喻他領悟佛法的快速。我的道法大概要靠你來大大發揚光大了。』從此，慧日法師的學問沉浸在濃郁的氛圍中，名聲也一時顯赫。一天，他小睡時，恍惚間看見竹子橫在地上，竹子上凝結著潔白的粥，非常鮮明。法師躺在地上吃粥。醒來后，他把這件事告訴了柏子庭。柏子庭為他解釋說：『竹和粥同音。你能夠就地而食，大概是因緣在上天竺和下天竺吧。』於是他渡過錢塘江，拜訪了上天竺的竹屋凈法師。他所住的房間非常低矮潮濕，於是作詩來諷喻。竹屋法師看到詩后對眾人說：『這個孩子不平凡，將來一定會主持這裡。』
【English Translation】 English version: The Venerable Baotuo (a monk's Dharma name) supported the Sangha in preaching the Dharma, restored the monastery's property, and revitalized the monastic community. In the spring of the Gengxu year of the Hongwu era, Liu Chengzhi, an envoy from Zhengming Prefecture in Zhang Prefecture, traveled with Dharma Master Baotuo. The envoy said, 'This is a pure land; a pavilion should be built.' Thereupon, Dharma Master Baotuo built the Qingjingjing Pavilion (Pavilion of Pure Realm) on the southern ridge of the monastery, thirty feet high, with a beam of similar length. It leaned against the mountain on the left and entered the tide on the right. The scholar Song Lian of Yindong wrote a record for the pavilion. Shramana Shi Yuanzhen of Xing Sheng Monastery in Songjiang, Biography Three: Shi Yuanzhen, Dharma name Yongzang, was a son of the Zhu family in Shanghai, Songjiang. After leaving home, he received the complete precepts at Xing Sheng Monastery and studied the Tiantai teachings. He was of high moral character, widely read, and diligently practiced the Lotus Sutra and the Amitabha repentance rituals. In his spare time, he transcribed scriptures such as the Lotus Sutra, expounded the Dharma according to circumstances, and meditated until dawn. In the Yichou year of the Hongwu era, he felt slightly unwell. After bathing, he wrote a verse to tell the assembly, 'Forty-two years, without action or cultivation, there is birth and death, like a bubble in the ocean. True nature returns to nowhere, the mind is empty and freely roams.' Then he sat in the lotus position and passed away peacefully. Shramana Shi Huiri of Shang Tianzhu Monastery in Hangzhou, Biography Four (Baiziting): Shi Huiri, Dharma name Dongming, was a son of the Jia family in Tiantai, one of the many grandsons of Jia Sidao, the Song Dynasty chancellor. When Jia Sidao was exiled, Dharma Master Huiri was still young, determined to leave home, and relied on the Pingshan monk of Guangyan Monastery in the county. After several years, he shaved his head and received the complete precepts. At the age of twenty-two, he heard that Baiziting was lecturing on the Tiantai teachings in Chicheng, so he went to listen. Before long, he was able to understand the great meaning. Baiziting praised, 'Throwing a ball on a steep slope is not enough to describe the speed of his understanding of the Dharma. My Dharma will probably be greatly promoted by you.' From then on, Dharma Master Huiri's learning was immersed in a rich atmosphere, and his reputation was prominent for a time. One day, while napping, he vaguely saw bamboo lying on the ground, and white congee was condensed on the bamboo, very clearly. The Dharma Master lay on the ground and ate the congee. After waking up, he told Baiziting about this. Baiziting explained to him, 'Bamboo and congee have the same sound. You can eat on the spot, probably because the affinity is in Shang Tianzhu and Xia Tianzhu.' So he crossed the Qiantang River and visited Dharma Master Zhuwu Jing at Shang Tianzhu. The room he lived in was very low and damp, so he wrote a poem to satirize it. Dharma Master Zhuwu, after seeing the poem, said to the assembly, 'This child is extraordinary and will surely preside over this place in the future.'
山。不可以小年易之也。故乃遇如賓友。無何命典客寮尋掌僧籍。竹屋化去時湛堂澄公繼其席。器師延居後堂。年餘出主吳山聖水。元至正四年住薦福。歷三䆊下天竺災。元臣高納麟請師新之。寺宇告成王溍為之記。四年遷上竺。師知緣在夙夜罔怠。凡寺中所制一重緝之。元順帝聞特賜慈光妙應普濟之號。並金襕衣以徴之。十六年退隱於會稽巖壑間。人無識者。元相達識帖穆爾遣使。物色得之力請還山。凡兩住上竺二十五年。至我 皇明太祖洪武二年 詔赴蔣山佛會。命禮部給饌。明日召見奉天殿。百僚咸集僧若魚貫。惟師臘最高朱顏白眉班居前列 上親問升濟沉冥之道。師備奏稱旨 太祖顧謂僧眾曰。邇來學佛者惟飽餐優遊沉薶歲月。如金剛楞伽心經皆攝心之要與。何不研窮其義。今有不通者當質諸白眉法師。自後召見 太祖但以白眉呼之而不名也。嘗與別峰同法師金碧峰禪師輩賜食禁中。因奏瓦棺寺乃隋智者大師釋法華之所不可從廢 太祖命就天界別建室廬以存其跡。詔即開山說法。五年孟春復于鐘山建水陸大齊。命師說毗尼戒 太祖親率百僚臨聽。事竣辭歸上竺。謝院事日修彌陀懺以臻凈業。十二年秋七月一夕夢。青蓮花生方池中芬芳襲人。寤告眾曰。吾生凈土之祥見矣。於人間世殆不遠乎。后四
日趺坐合爪而寂。世壽八十九。僧臘七十三。越十日奉全身藏於寺之西峰妙應塔院。師生軀幹修偉。眉長寸餘。目睛閃閃射人。而人無老少見師入城。咸呼曰。我白眉和尚來也。爭持香花以散其上。師面嚴冷言不妄發。嘗對王公大臣未出一軟媚語。至於誘引後學其辭色溫如春曦。故人多悅從其學。嗣法有思濟行樞允鑒允忠良謹普智文會元秀景梵等若干人。
杭州集慶寺沙門釋土璋傳五(天心瑩絕宗繼)
釋士璋字原璞。郡之海寧王氏子也。生即伏犀貫頂。目炯炯黑如點漆。幼即膻葷弗御。父母或陰試之輒嘔不止。喜讀佛書。鄰有寺僧。請其父曰。此釋氏種也。盍乞師我。父怒曰。吾兒如芬陀花。非若倫也。遂舍入傳法寺受五戒。時翰林侍制柳貫嘗憩寺舍。愛師乃授以經史。親為敷繹奧義。師聞迎刃即解。年十九剃髮為大僧。我庵無法師主上天竺。師將擔簦趨侍。忽夢遊寶所。有大菩薩教其胡跪作禮口宣懺文。覺而思之乃普賢凈行品偈文。果見我庵刮目視之。凡天臺教觀一家章義以次授師。而志慮專一力學無怠至忘寢食。我庵陰鑒其勤常以遠大期之。時有天心瑩素亢不服人。故世稱義虎。亦艷師行約共燈火。日與磨切詰難極于毫芒。眾曰雙璧。久之我庵化去。東溟日公補其席陶冶學者。選師為開科。命知賓
【現代漢語翻譯】 現代漢語譯本： 他跏趺而坐，合掌寂然圓寂。世壽八十九歲，僧臘七十三年。十日後，人們將他的全身舍利藏於寺院西峰的妙應塔院。這位禪師身軀高大偉岸，眉毛長逾一寸，目光炯炯，銳利逼人。無論老少，人們見到禪師入城，都歡呼道：『我們的白眉和尚來了！』爭相持香花散在他的身上。禪師面容嚴肅冷峻，言語從不虛妄。他曾面對王公大臣，也未曾說過一句軟媚之語。至於引導後學，他的言辭和藹如春日陽光。因此，很多人都樂於跟隨他學習。嗣法弟子有思濟、行樞、允鑒、允忠、良謹、普智、文會、元秀、景梵等多人。
杭州集慶寺沙門釋土璋傳五（天心瑩絕宗繼）
釋士璋，字原璞，是郡中海寧王氏之子。出生時就具有伏犀貫頂之相（指額頭中間有一條豎直的骨頭隆起，直達頭頂），目光炯炯有神，黑亮如點漆。從小就不吃葷腥，父母有時暗中試探，他就會嘔吐不止。他喜歡閱讀佛經。鄰居有位寺僧，請求他的父親說：『這孩子是佛門之子啊，何不讓他拜我為師？』父親生氣地說：『我的兒子如同芬陀利花（指純潔高貴），不是你這種人可以相比的。』於是送他進入傳法寺受五戒。當時翰林侍制柳貫曾暫住在寺中，喜愛士璋，就教他經史，親自為他講解其中的奧義。士璋一聽就能理解。十九歲時剃髮出家為僧。我庵無法師（禪師名號）主持上天竺寺，士璋打算挑著行李前去侍奉。忽然夢見遊歷寶所（指佛菩薩的居所），有大菩薩教他胡跪（一種跪拜姿勢）作禮，口中宣讀懺悔文。醒來后思索，原來是《普賢凈行品》的偈文。果然我庵法師對他刮目相看。凡是天臺教觀一家的章義，都依次傳授給士璋。而士璋志慮專一，努力學習毫不懈怠，甚至廢寢忘食。我庵法師暗中讚賞他的勤奮，常常以遠大的前程期許他。當時有天心瑩素（禪師名號），性格剛強不服人，所以世人稱他為義虎。他也羨慕士璋的品行節約，常常一起秉燭夜談，每天互相切磋，詰難問題細緻到毫髮。眾人稱他們為雙璧。不久，我庵法師圓寂。東溟日公（禪師名號）接替了他的位置，培養學者。選拔士璋為開科，命他擔任知賓（寺院中負責接待賓客的僧人）。
【English Translation】 English version: He sat in the lotus position, with his palms together in silent stillness, and passed away. His earthly age was eighty-nine, and his monastic age was seventy-three. Ten days later, people enshrined his entire body in the Miaoying Pagoda Courtyard on the west peak of the temple. This Chan master had a tall and imposing physique, eyebrows longer than an inch, and eyes that shone brightly, piercingly. Regardless of age, whenever people saw the master entering the city, they would exclaim, 'Our White-Eyebrow Monk is here!' They would compete to hold incense and flowers to scatter upon him. The master's face was stern and cold, and his words were never frivolous. He had never uttered a single flattering word to princes and ministers. As for guiding later learners, his words and demeanor were as gentle as the spring sun. Therefore, many people were happy to follow him in learning. His Dharma heirs included Siji, Xingchu, Yunjian, Yunzhong, Liangjin, Puzhi, Wenhua, Yuanxiu, Jingfan, and many others.
Transmission Five by Shramana Shitu Zhang of Jiqing Temple in Hangzhou (Tianxin Ying's lineage continues)
Shishi Zhang, styled Yuanpu, was the son of the Wang family of Haining in the prefecture. At birth, he possessed the appearance of 'Fuxi piercing the crown' (referring to a vertical bone ridge in the middle of the forehead extending to the top of the head), and his eyes were bright and black like lacquer. From a young age, he did not eat meat or strong-smelling vegetables; if his parents secretly tested him, he would vomit uncontrollably. He loved to read Buddhist scriptures. A monk from a neighboring temple requested his father, saying, 'This child is a seed of Buddhism; why not let him become my disciple?' The father angrily replied, 'My son is like a Pundarika flower (referring to purity and nobility), not someone like you can compare to.' So he sent him to Chuanfa Temple to receive the Five Precepts. At that time, Hanlin Attendant Censor Liu Guan once stayed temporarily in the temple and, admiring Shishi Zhang, taught him the classics and histories, personally explaining their profound meanings to him. Shishi Zhang understood as soon as he heard them. At the age of nineteen, he shaved his head and became a monk. Master Wo'an Wu (Chan master's name) presided over Shangtianzhu Temple, and Shishi Zhang intended to carry his luggage and go to serve him. Suddenly, he dreamed of traveling to the Treasure Place (referring to the abode of Buddhas and Bodhisattvas), where a great Bodhisattva taught him to kneel on one knee and recite a repentance text. Upon waking, he realized it was the verses from the 'Chapter on the Practices and Vows of Samantabhadra'. Sure enough, Master Wo'an looked at him with new eyes. All the chapters and meanings of the Tiantai teachings were successively taught to Shishi Zhang. And Shishi Zhang was single-minded in his aspirations, diligently studying without懈怠, even forgetting to sleep and eat. Master Wo'an secretly praised his diligence and often expected great things from him. At that time, there was Tianxin Yingsu (Chan master's name), who was strong-willed and did not submit to others, so the world called him the Righteous Tiger. He also admired Shishi Zhang's frugal conduct and often spent nights talking with him by candlelight, daily exchanging ideas and questioning each other on matters down to the finest detail. People called them the Twin Jewels. Soon after, Master Wo'an passed away. Dongming Rigong (Chan master's name) took his place, cultivating scholars. He selected Shishi Zhang to be the examiner and appointed him as the receptionist (the monk in the temple responsible for receiving guests).
客繼領懺摩事。元至正十三年受命住持棲真。而寺與南竺演福二剎相鄰。時有大用才絕宗繼二老居之。師尤以學未足日往扣焉。凡教觀之奧偏圓本跡之微一一無不條柝。所以嘗對眾嘆曰。佛法教藏渺如煙海。固非獨善所能究盡。使吾自畫而不進。其能免於孤陋之誚乎。二十年移主旌德。元季天下兵戈大亂。人咸計自藏。師獨專心寺事。不以世難自易厥志。其彰善癉惡風彩為之改觀。日納凈眾講演經疏。時無虛晷。至我 皇明洪武集慶虛席。郡守李公請就提唱教乘。未幾中書被旨。俾浙之東西五府名剎住持咸集京師。共甓天界立善世院。以統僧眾同監董其役。諸方耆德皆莫知所為。師獨出方略具有條敘。時十萬之眾咸仿法之。是年六月既望預知時至。召弟子囑以後事。至十七日安然坐蛻。壽四十六。臘二十八。阇維其弟子圓覺一印升元克勤等函其骨。建塔于龍井辯才法師塔南。師之器局瀟灑論議慷慨據直道而不狥流俗。每徴諸剎而樹徒植黨者皆為怨府。師乃誓不剃畜弟子。學者謁欲依附。必勵言拒之。不妄錄一人。
杭州演福寺沙門釋如玘傳六
釋如玘字具庵別號太璞。得法于文明海慧繼絕宗公。師學冠群英才逸三教。非但十乘三觀九經七史。凡世間所有名言秘典無不博綜。我 太祖高皇帝賜旨命住天
【現代漢語翻譯】 現代漢語譯本： 客繼領懺摩（chanmo，懺悔罪業的儀式）事。元至正十三年，受命住持棲真寺。而寺與南竺演福二剎相鄰。當時有大用才絕宗繼二位老禪師居住在那裡。釋如玘尤其覺得自己學識不足，每天前去請教。凡是天臺宗的教觀玄奧，偏圓、本跡的精微之處，沒有一樣不詳細分析。所以他曾經對眾人感嘆說：『佛法的教藏浩渺如煙海，實在不是獨自修行所能窮盡的。如果我自我設限而不求進步，怎麼能免於孤陋寡聞的譏諷呢？』 至正二十年，移住旌德。元朝末年，天下兵戈大亂，人們都只顧著自我保全。釋如玘唯獨專心於寺院事務，不因為世道艱難而改變自己的志向。他彰揚善行、憎惡邪惡的風采，使人們為之改觀。每天接納清凈的僧眾，講演經書疏解義理，時間沒有空閑的時候。到我皇明洪武年間，集慶（Jiqing，南京的舊稱）的寺院住持空缺，郡守李公邀請他去主持教法。不久，中書省奉旨，讓浙江東西五府的名剎住持都聚集到京師，共同建造天界立善世院，來統領僧眾，一同監督管理工程。各地的耆德高僧都不知道該怎麼辦，釋如玘獨自提出方略，條理清晰。當時十萬大眾都效仿他的方法。洪武元年六月十六日，預知自己將要離世，召集弟子囑咐後事。到十七日安然坐化。享年四十六歲，僧臘二十八年。他的弟子圓覺、一印、升元、克勤等將他的遺骨火化后，建塔于龍井辯才法師塔的南邊。 釋如玘的器度瀟灑，議論慷慨，依據正道而不遷就流俗。每當看到各寺招攬信徒、樹立黨派的人，都把他們看作是怨恨的根源。因此他發誓不剃度收養弟子。學人前來拜謁想要依附，必定嚴厲拒絕。不隨便收錄一個人。
杭州演福寺沙門釋如玘傳六
釋如玘，字具庵，別號太璞。得法于文明海慧，是繼絕宗公的法嗣。釋如玘學識超越眾人，才華橫溢，精通儒釋道三教。不僅精通天臺宗的十乘觀法、三觀，以及九經七史，凡是世間所有的名言秘典，沒有不廣泛涉獵的。我太祖高皇帝賜旨命他住持天界寺。
【English Translation】 English version: Ke Ji continued to lead the Chanmo (repentance ceremony) affairs. In the thirteenth year of the Yuan Dynasty's Zhizheng era, he was ordered to preside over Qixing Temple. The temple was adjacent to the Nan Zhu Yanfu Temple. At that time, two old monks, Dayong Cai and Jue Zongji, resided there. Ruqi especially felt that his knowledge was insufficient, so he went to ask for advice every day. He analyzed in detail all the profound aspects of the Tiantai school's teachings and observations, the subtleties of the 'partial and complete,' and the 'original and trace.' Therefore, he once sighed to the crowd, 'The Buddhist teachings are as vast as the sea of smoke, and it is impossible to exhaust them by solitary practice. If I limit myself and do not seek progress, how can I avoid the ridicule of being ignorant and narrow-minded?' In the twentieth year of Zhizheng, he moved to Jingde. At the end of the Yuan Dynasty, the world was in great turmoil due to wars, and people were only concerned with self-preservation. Ruqi alone devoted himself to the affairs of the temple, and did not change his aspirations because of the difficult times. His demeanor of promoting good deeds and hating evil caused people to change their views of him. Every day, he received pure monks, lectured on scriptures, and explained their meanings, with no time to spare. During the Hongwu period of the Ming Dynasty, when the abbot's position at Jiqing (old name of Nanjing) Temple was vacant, Prefect Li invited him to preside over the teachings. Soon, the Central Secretariat received an imperial decree ordering the abbots of famous temples in the five prefectures of eastern and western Zhejiang to gather in the capital to jointly build the Tianjie Lishanshi Monastery to lead the monks and supervise the construction. The elders and virtuous monks from all over did not know what to do. Ruqi alone put forward a strategy with clear and orderly points. At that time, the crowd of one hundred thousand people all followed his method. On the sixteenth day of the sixth month of the first year of Hongwu, he knew in advance that he was about to pass away, and summoned his disciples to entrust them with the affairs after his death. On the seventeenth day, he passed away peacefully in meditation. He lived to be forty-six years old, with twenty-eight years as a monk. His disciples Yuanjue, Yiyin, Shengyuan, Keqin, and others cremated his remains and built a pagoda south of the pagoda of Dharma Master Biancai of Longjing. Ruqi's demeanor was elegant, his arguments were generous, and he adhered to the right path without pandering to popular customs. Whenever he saw people in various temples recruiting believers and establishing factions, he regarded them as the source of resentment. Therefore, he vowed not to tonsure and accept disciples. Scholars who came to visit and wanted to attach themselves to him were always sternly rejected. He did not casually accept a single person.
Biography of Monk Shiqi of Yanfu Temple in Hangzhou, Volume Six
Shi Ruqi, styled Ju'an, also known as Taipu, received the Dharma from Wenming Haihui and was a Dharma heir of Jue Zonggong. Shi Ruqi's knowledge surpassed the crowd, his talent was outstanding, and he was proficient in Confucianism, Buddhism, and Taoism. He was not only proficient in the Ten Vehicles and Three Contemplations of the Tiantai school, as well as the Nine Classics and Seven Histories, but also widely studied all the famous sayings and secret scriptures in the world. The Gao Emperor of the Ming Dynasty issued an imperial decree ordering him to preside over Tianjie Temple.
界。日與諸耆德闡揚教乘以備召問。命同宗泐訂釋心經楞伽金剛。奉 旨頒行天下。
紹興寶林寺沙門釋大同傳七(春谷。古懷肇。繼江恩。晦機天岸濟。古林茂)
釋大同字一云。別峰其別號也。越之上虞王氏子。父友樵母陳氏。妊師十月父晝坐堂上。忽見龐眉異僧振錫而入。父起揖曰。和尚何來。曰崑崙山。竟排闥趨內急追。聞房中兒啼聲。父笑曰。吾兒得非再來者乎。師幼俊爽讀書輒會玄奧。初習辭章翩翩大有可觀。於是父以纘承家學屬之。母獨嘆曰。是子般若種也。詎俾纏溺塵勞乎。遂命入會稽崇勝寺剃髮。聞春谷法師講清涼宗旨郡之景德。往依之盡得其傳。又謁古懷肇公精四法界觀。因春谷移主寶林。乃謂師曰。子之學精且博矣。恐滯心於粗執。但益多聞縛于知見。誠非見性之本。宜潛修而滌之。庶為吾宗之幸。於是命出錢塘見晦機熙禪師。見其揮麈之間師之夙習見聞一時蕩絕。惟存孤明耿耿自照。如是者閱六寒暑。晦機深嘉其志。又聞天目中峰法道之盛往參。便有終焉之意。中峰一日召而勉曰。賢首一宗日遠而日微矣。子之器量足以張之。毋久滯此。特書偈贊清涼像付以遣之。師大喜曰。吾今始知萬法本乎一心。不識孰為禪又孰為教也。還寶林復侍春谷且告中峰之意。谷隨命分座講雜華經
【現代漢語翻譯】 現代漢語譯本： 界。每日與各位耆德（有德行的僧人）闡揚佛法教義，以備信徒的請教。奉命與同宗的泐（僧人法號）一起校訂解釋《心經》、《楞伽經》、《金剛經》。奉皇帝的旨意頒行天下。
紹興寶林寺的沙門釋大同，傳承自七位法師（春谷、古懷肇、繼江恩、晦機天岸濟、古林茂）。
釋大同，字一云，別峰是他的別號。是越州上虞王氏之子。父親是王友樵，母親是陳氏。母親懷他十個月的時候，父親白天坐在堂上，忽然看見一個龐眉老僧拄著錫杖走進來。父親起身作揖問道：『和尚從哪裡來？』老僧說：『崑崙山。』說完就推開門往裡走，父親急忙追趕，聽到房中傳來嬰兒的啼哭聲。父親笑著說：『我的兒子莫非是再來人嗎？』釋大同從小就聰慧爽朗，讀書往往能領會其中的玄妙。起初學習寫文章，文采斐然，很有可觀之處。於是父親想讓他繼承家業。母親獨自嘆息道：『這個孩子是具有般若智慧的種子啊，怎麼能讓他沉溺於世俗的煩惱呢？』於是命他到會稽崇勝寺剃度出家。聽說春谷法師在郡城的景德寺講解清涼澄觀的宗旨，就前去依止他，盡得其真傳。又去拜謁古懷肇公，精研四法界觀。後來春谷法師移住寶林寺，就對釋大同說：『你的學問精深而廣博，恐怕會執著于粗淺的見解，只是增加見聞反而會被知見所束縛，這並非是明心見性的根本。應該潛心修行來洗滌這些雜念，或許能成為我們宗門的希望。』於是命他前往錢塘拜見晦機熙禪師。見到晦機熙禪師揮動拂塵，釋大同以往的習氣見聞一時蕩然無存，只剩下孤明的一點真心耿耿自照。這樣過了六年，晦機熙禪師非常讚賞他的志向。又聽說天目山中峰禪師的佛法非常興盛，就前去參拜，便有了在那裡終老的打算。中峰禪師有一天召見他，勉勵他說：『賢首宗（華嚴宗）日益衰微了，你的器量足以振興它，不要在這裡久留。』特地書寫偈語讚頌清涼澄觀的畫像，交給他讓他離開。釋大同非常高興地說：『我現在才知道萬法本乎一心，不知道什麼是禪，又什麼是教了。』回到寶林寺后，又侍奉春谷法師，並且告訴他中峰禪師的意思。春谷法師就命他分座講解《雜華經》（《華嚴經》）。
【English Translation】 English version: The monastery. Every day, he and the venerable elders expounded the teachings of Buddhism to answer the questions of the believers. He was ordered to revise and interpret the Heart Sutra, the Lankavatara Sutra, and the Diamond Sutra with the monk Le of the same sect. By the emperor's decree, it was promulgated throughout the world.
Shramana Shi Datong of Baolin Temple in Shaoxing, inherited from seven masters (Chungu, Gu Huai Zhao, Ji Jiang En, Huiji Tian An Ji, Gu Lin Mao).
Shi Datong, styled Yiyun, with Biefeng as his sobriquet, was the son of the Wang family of Shangyu, Yuezhou. His father was Wang Youqiao, and his mother was Madam Chen. When his mother was pregnant with him for ten months, his father was sitting in the hall during the day when he suddenly saw an old monk with bushy eyebrows walking in with a tin staff. The father got up and bowed, asking, 'Where do you come from, Venerable Monk?' The old monk said, 'Kunlun Mountain.' After saying that, he pushed open the door and walked inside. The father hurriedly chased after him and heard the sound of a baby crying in the room. The father smiled and said, 'Could my son be a reincarnation?' Shi Datong was intelligent and bright from a young age, and he could often understand the profound meaning of the books he read. At first, he studied writing and his literary talent was remarkable. Therefore, his father wanted him to inherit the family business. His mother sighed alone and said, 'This child has the seed of prajna wisdom, how can we let him be immersed in worldly troubles?' So she ordered him to be tonsured at Chong Sheng Temple in Kuaiji. Hearing that Dharma Master Chungu was lecturing on the teachings of Qingliang Chengguan at Jingde Temple in the city, he went to rely on him and received his true transmission. He also went to visit Gu Huai Zhao, diligently studying the Four Dharma Realms. Later, when Dharma Master Chungu moved to Baolin Temple, he said to Shi Datong, 'Your learning is profound and broad, but I am afraid that you will be attached to superficial views, and merely increasing your knowledge will bind you to your own opinions. This is not the root of seeing one's nature. You should cultivate diligently to wash away these distractions, perhaps you can become the hope of our sect.' So he ordered him to go to Qiantang to visit Chan Master Huiji Xi. Seeing Chan Master Huiji Xi waving his whisk, Shi Datong's past habits and knowledge were instantly wiped away, leaving only a solitary, bright, true mind shining on its own. After six years, Chan Master Huiji Xi greatly admired his ambition. Hearing that Chan Master Zhongfeng of Tianmu Mountain was flourishing in Buddhism, he went to pay homage, intending to spend the rest of his life there. One day, Chan Master Zhongfeng summoned him and encouraged him, saying, 'The Xianshou School (Huayan School) is declining day by day, your capacity is enough to revitalize it, do not stay here for long.' He specially wrote a verse praising the image of Qingliang Chengguan and gave it to him to let him leave. Shi Datong was very happy and said, 'Now I know that all dharmas originate from one mind, I do not know what is Chan, and what is teaching.' After returning to Baolin Temple, he served Dharma Master Chungu again, and told him the meaning of Chan Master Zhongfeng. Dharma Master Chungu then ordered him to share the seat and lecture on the Avatamsaka Sutra (Huayan Sutra).
。時宋故官徐天祐王易簡相與崇獎聲光煥著。郡守范公某憐春谷臘高。欲風之讓席。乃設伊蒲親與師言。師毅然動容曰。其所貴乎道者在師弟之分耳。分明可以垂訓後學。茍乘其耄而攘其位。豈人之所為哉。明公固愛我。使我陷於名義。實傷之也。范不覺避席謝曰。吾師誠非常人。豈吾所能知也。元延祐初出主蕭山凈土寺。次遷景德。至元被命住嘉禾之東塔。隨改寶林。然寶林本清涼國師肄業之地。人咸榮師。師亦高臥不赴。於是郡邑交疏延請再至。始投袂而起。乃仿終南草堂故事。辟幽舍招徠俊乂。故天下學者莫不擔簦躡[尸@憍]集其輪下。至正初賜佛心慈濟妙辯之號並金襕僧伽衣。元臣忠介泰不華守越苦旱。力請師禱。師爇臂香于玄度塔下雨即大澍。元季天下大亂寺災。師奮然謀復新之。至我 太祖高皇帝御極設無遮大會於鐘山。召師入見武樓。師時年八十免拜跪。次日賜宴禁中。事竣賜內庫白金數鎰並珍物榮其歸。師生神宇超邁伏犀貫頂。身修偉玉立而美談吐。如坐王公貴人有排難教門者。則法輪滾滾。理或不直。雖斧锧在前亦不少挫其氣。有以危法加之弗少顧。惟誦華嚴經為常課。而已不移日其人自斃。師每扶植他宗毫無猜忌。如斷江恩少林之學者乃薦之主天衣。天岸濟臺教之徒也。挽之住圓通。師游閩
【現代漢語翻譯】 現代漢語譯本：當時，宋朝的舊臣徐天祐和王易簡共同推崇讚揚他，使他的聲名更加顯赫。郡守范某敬佩春谷臘翁的德行高尚，想要傚法古代的風範禪讓座位給他。於是，范某親自到伊蒲設宴，與春谷臘翁交談。春谷臘翁毅然動容地說：『我們所看重的是道，在於師弟的名分罷了。名分明確，可以垂訓後學。如果趁著我年老而奪取我的位置，這難道是人應該做的嗎？明公您確實是愛護我，但卻使我陷入名義的困境，實際上是傷害了我啊。』范某不由自主地離開座位謝罪說：『我的老師確實不是一般人，哪裡是我所能瞭解的呢！』元朝延祐初年，春谷臘翁出任蕭山凈土寺的住持，後來遷到景德寺。至元時期，奉命住持嘉禾的東塔寺，隨後改名為寶林寺。然而，寶林寺原本是清涼國師修習的地方，人們都為春谷臘翁感到榮耀。但他卻高臥不起，沒有赴任。於是，郡邑的官員們多次上疏延請，他才最終振作起來。於是效仿終南山草堂的故事，開闢幽靜的住所，招攬俊才。所以天下的學者沒有不帶著行李，踩著[尸@憍]前來聚集在他的門下。至正初年，朝廷賜予他『佛心慈濟妙辯』的稱號，以及金襕僧伽衣。元朝大臣忠介泰不華鎮守越地，遭遇嚴重旱災，極力請求春谷臘翁祈雨。春谷臘翁在玄度塔下焚燒手臂上的香，隨即下起大雨。元朝末年，天下大亂，寺廟遭遇火災。春谷臘翁奮力謀劃重建寺廟。到了我朝太祖高皇帝登基，在鐘山設立無遮大會，召見春谷臘翁到武樓。春谷臘翁當時已經八十歲，免去了拜跪的禮節。第二天，皇帝在宮中設宴款待他。事畢，賜予內庫的白銀數鎰以及珍貴的物品，讓他榮耀地返回。春谷臘翁天生神采超邁，伏犀骨貫穿頭頂。身材修長挺拔，談吐優雅。如果遇到王公貴人有來辯論佛教教義的，他則法輪滾滾，辯理精闢。即使道理不直，即使斧鉞加身，也毫不動搖他的氣概。有人用危言聳聽的言論來加害他，他也毫不顧慮，只是誦讀《華嚴經》作為日常功課，從不改變，那些人自己就垮臺了。春谷臘翁常常扶持其他宗派，毫無猜忌。比如斷江恩和少林的學者，他就推薦他們去住持天衣寺。天岸是濟臺教的門徒，他也挽留他去住持圓通寺。春谷臘翁遊歷閩地。
【English Translation】 English version: At that time, Xu Tianyou and Wang Yijian, former officials of the Song Dynasty, jointly admired and praised him, making his reputation even more prominent. Prefect Fan, admiring the high virtue of Chun Gu La Weng (Venerable Chun Gu), wanted to emulate the ancient style of relinquishing his seat to him. Therefore, Fan personally set up a banquet at Yipu and spoke with Chun Gu La Weng. Chun Gu La Weng resolutely said with a moved expression: 'What we value is the Dao (the Way), which lies in the distinction between teacher and disciple. Clear distinctions can be passed down to instruct future learners. If I were to seize your position because of my old age, would that be something a person should do? You, Minggong (referring to Prefect Fan), truly care for me, but you are putting me in a predicament of reputation, which is actually harming me.' Fan involuntarily left his seat and apologized, saying: 'My teacher is indeed no ordinary person, how could I possibly understand him!' In the early years of the Yuan Dynasty's Yanyou period, Chun Gu La Weng took over as the abbot of Xiaoshan Pure Land Temple, and later moved to Jingde Temple. During the Zhiyuan period, he was ordered to reside at the East Pagoda Temple in Jiahe, which was subsequently renamed Baolin Temple. However, Baolin Temple was originally the place where National Teacher Qingliang practiced, and people felt honored for Chun Gu La Weng. But he remained in seclusion and did not take office. Therefore, officials from the prefecture and county repeatedly submitted memorials requesting him to take office, and he finally roused himself. He then imitated the story of the Caotang (thatched cottage) on Zhongnan Mountain, opening up a secluded residence and recruiting talented individuals. Therefore, scholars from all over the world came with their luggage, stepping on [尸@憍], to gather under his door. In the early years of the Zhizheng period, the court bestowed upon him the title 'Buddha-Heart Compassionate and Wise Eloquence' and a kasaya (robe) of gold brocade. The Yuan Dynasty minister Zhongjie Tai Buhua, guarding the Yue region, encountered a severe drought and earnestly requested Chun Gu La Weng to pray for rain. Chun Gu La Weng burned incense on his arm at the Xuandu Pagoda, and immediately a heavy rain fell. At the end of the Yuan Dynasty, the world was in great chaos, and the temple suffered a fire. Chun Gu La Weng vigorously planned to rebuild the temple. When Emperor Gao of the Ming Dynasty ascended the throne, he established an Unobstructed Assembly at Zhongshan and summoned Chun Gu La Weng to the Wulou (Martial Tower). Chun Gu La Weng was already eighty years old at the time and was exempted from the ritual of bowing. The next day, the emperor hosted a banquet for him in the palace. After the event, he bestowed upon him several yi (ancient unit of weight) of white silver from the imperial treasury and precious items, allowing him to return in glory. Chun Gu La Weng was born with extraordinary spirit, with a Fuxi bone (a type of cranial feature) running through the top of his head. He was tall and upright, and his speech was elegant. If there were princes and nobles who came to debate Buddhist doctrines, he would expound the Dharma (Buddhist teachings) fluently and logically. Even if the reasoning was not straightforward, even if axes were placed before him, he would not diminish his spirit in the slightest. If someone tried to harm him with alarming words, he would not care, but would only recite the Avatamsaka Sutra (Flower Garland Sutra) as his daily practice, never changing, and those people would collapse on their own. Chun Gu La Weng often supported other sects without any suspicion. For example, scholars from Duanjiang En and Shaolin, he recommended them to preside over Tianyi Temple. Tian'an was a disciple of the Jitai sect, and he also retained him to preside over Yuantong Temple. Chun Gu La Weng traveled to Min.
。時古林茂主福建之保寧。而馭下過嚴。楚僧無賴者將愬之於公府。師偶遇旅邸。乃設豐食從容餉之謂曰。吾固不識古林。聞其為禪林名德。若輩將不利之。君子以若輩為何如人。不若且止。否則恐自罹大咎。事遂寢。師性至孝恨蚤喪父。每至忌日必流涕不已。養母純至。非惟順色涼溫而已。必使心餐道味。及亡蒸嘗無闕。且求名儒撰行實樹石于墓側。師持律甚嚴一缽外無長物。惟有書史五千余卷。洪武二年十二月內示微疾。次年季春十日登座說法。辭眾歸方丈端坐而化。世壽八十二。僧臘六十有五。阇維徴異甚多。建塔于竹山。所著有天柱稿寶林類編各若干卷。嗣法弟子妙心之大衍皋亭之善現高麗之若蘭景德之仁靜姜山之明善延壽之師顗南塔之國琛福城之大慧景福之性澄妙相之道你法雲之道悅凈土之梵翱寶林之日益等。
松江上海安國寺沙門釋紹宗傳八(靜庵鎮)
釋紹宗別號遂初。上海陳氏子。年十三父母舍入里之安國寺。得法于靜庵鎮法師。天資穎悟戒行精嚴。初出說法于杭之長慶寺。大展玄風緇素向化。次遷吳興慈感寺。時金陵長干守仁法師延居第一座。一眾傾伏。洪武癸酉應召有事廬山。奏對稱 旨賜金縷僧伽黎。擢右講經。無何升右善世。丁丑正月五日示微疾端坐而化 上聞敕遣中使致
【現代漢語翻譯】 現代漢語譯本：當時，古林茂禪師在福建保寧寺主持，但他管理寺院過於嚴厲。有個名叫楚僧的無賴打算到官府告發他。紹宗禪師偶然在旅店遇到楚僧，就準備了豐盛的食物，從容地款待他，並對他說：『我本來不認識古林禪師，但聽說他是禪林中有名的德行高尚之人。你們這些人將要對他不利，依我看，你們這些人是什麼樣的人呢？不如就此作罷，否則恐怕會給自己招來大的災禍。』於是這件事就平息了。紹宗禪師天性至孝，遺憾早年喪父，每到父親的忌日必定流淚不止。他贍養母親非常孝順，不僅僅是順從母親的臉色，讓母親感到涼爽溫暖而已，還一定要讓母親在心中品嚐佛法的滋味。等到母親去世后，祭祀從不缺少。並且請有名望的儒士撰寫母親的行狀，在墓旁樹立石碑。紹宗禪師持戒非常嚴格，除了一個缽之外沒有多餘的物品，只有書史五千余卷。洪武二年十二月，紹宗禪師略微感到不適。第二年春天三月十日，登座說法，向大眾告別，回到方丈室端坐而逝。世壽八十二歲，僧臘六十五年。荼毗（荼毗：佛教中的火葬）時出現了很多奇異的景象。在竹山建造了塔來安葬他的舍利。他所著有的《天柱稿》、《寶林類編》各有若干卷。繼承他佛法的弟子有：妙心之（妙心之：人名）大衍、皋亭之（皋亭之：人名）善現、高麗之（高麗之：地名）若蘭、景德之（景德之：人名）仁靜、姜山之（姜山之：地名）明善、延壽之（延壽之：人名）師顗、南塔之（南塔之：地名）國琛、福城之（福城之：地名）大慧、景福之（景福之：寺名）性澄、妙相之（妙相之：寺名）道你、法雲之（法雲之：寺名）道悅、凈土之（凈土之：寺名）梵翱、寶林之（寶林之：寺名）日益等。 松江上海安國寺的沙門釋紹宗傳記八（靜庵鎮） 釋紹宗，別號遂初，是上海陳氏的兒子。十三歲時，父母將他送到家鄉的安國寺出家，師從靜庵鎮法師。他天資聰穎，戒行精嚴。最初到杭州的長慶寺說法，大力弘揚佛法，僧俗都來歸向。之後遷往吳興的慈感寺。當時金陵長干寺的守仁法師邀請他擔任第一座，眾人心悅誠服。洪武癸酉年，皇上有事在廬山舉行，紹宗禪師的奏對符合皇上的心意，皇上賜給他金縷僧伽黎（僧伽黎：袈裟）。提拔他為右講經，不久又升爲右善世。丁丑年正月五日，紹宗禪師略微感到不適，端坐而逝。皇上聽聞后，下令派遣中使致祭。
【English Translation】 English version: At that time, Chan Master Gulin Mao was in charge of Baoning Temple in Fujian, but he managed the temple too strictly. A rogue named Monk Chu intended to report him to the government. Chan Master Shaozong happened to meet Monk Chu at an inn, so he prepared a sumptuous meal and leisurely entertained him, saying, 'I originally do not know Chan Master Gulin, but I heard that he is a famous and virtuous person in the Chan forest. You people are going to be unfavorable to him. In my opinion, what kind of people are you? It is better to stop here, otherwise, I am afraid that you will bring great disaster to yourself.' So the matter was settled. Chan Master Shaozong was extremely filial by nature, regretting the early death of his father, and he would shed tears every time on the anniversary of his father's death. He supported his mother very filially, not only by obeying his mother's expression and making his mother feel cool and warm, but also by making his mother taste the taste of the Dharma in her heart. After his mother passed away, the sacrifices were never lacking. And he asked famous Confucian scholars to write his mother's deeds and erect a stone tablet next to the tomb. Chan Master Shaozong kept the precepts very strictly, and had no extra objects except a bowl, only more than 5,000 volumes of books and history. In December of the second year of Hongwu, Chan Master Shaozong felt slightly unwell. On the tenth day of March in the following spring, he ascended the seat to preach the Dharma, bid farewell to the public, and returned to the abbot's room and passed away peacefully. He lived to be eighty-two years old, and had been a monk for sixty-five years. There were many strange phenomena during the cremation (荼毗: Buddhist cremation). A pagoda was built on Zhushan to bury his relics. He wrote several volumes of 'Tianzhugao' and 'Baolin Leibian'. The disciples who inherited his Dharma were: Miaoxin Zhi (妙心之: name) Dayan, Gaoting Zhi (皋亭之: name) Shanxian, Goryeo Zhi (高麗之: place) Ruolan, Jingde Zhi (景德之: name) Renjing, Jiangshan Zhi (姜山之: place) Mingshan, Yanshou Zhi (延壽之: name) Shiyi, Nantazhi (南塔之: place) Guochen, Fucheng Zhi (福城之: place) Dahui, Jingfu Zhi (景福之: temple) Xingcheng, Miaoxiang Zhi (妙相之: temple) Daoni, Fayun Zhi (法雲之: temple) Daoyue, Jingtuzhi (凈土之: temple) Fan'ao, Baolin Zhi (寶林之: temple) Riyi, etc. Biography of Shramana Shi Shaozong of Anguo Temple in Songjiang Shanghai, 8 (Jing'an Zhen) Shi Shaozong, also known as Suichu, was the son of the Chen family in Shanghai. At the age of thirteen, his parents sent him to Anguo Temple in his hometown to become a monk, and he studied under Dharma Master Jing'an Zhen. He was intelligent and strict in observing the precepts. At first, he went to Changqing Temple in Hangzhou to preach the Dharma, vigorously promoting the Dharma, and monks and lay people came to follow him. Later, he moved to Cigan Temple in Wuxing. At that time, Dharma Master Shouren of Jinling Changgan Temple invited him to serve as the first seat, and everyone was convinced. In the year Guiyou of Hongwu, the emperor held an event on Mount Lu, and Chan Master Shaozong's memorial met the emperor's heart, and the emperor bestowed him a golden-threaded Sanghali (僧伽黎: Kasaya). He was promoted to Right Sutra Lecturer, and soon promoted to Right Shanshi. On the fifth day of the first month of Dingchou, Chan Master Shaozong felt slightly unwell and passed away peacefully. When the emperor heard about it, he ordered the envoy to be sent to offer sacrifices.
祭。荼毗日送者數千人徒眾奉收舍利遺骨塔于安國寺。
松江普照寺沙門釋居敬傳九(東源)
釋居敬字心淵別號蘭雪。學通內外善屬文精嚴律部。禮金陵大報恩寺一雨和尚職知客。后參杭州集慶寺東源法師。于懺摩堂居第一座。從而講周易。永樂初奉。
詔校大藏經預修會典。已而住持上海廣福講寺。遷松江普照大開法席一十三載。建大雄殿海月堂三解脫門。廊廡重軒精舍香積煥然新之。七眾瞻仰道風大扇。
杭州龍井寺沙門釋普智傳十
釋普智字無擬別號一枝叟。浙江臨平褚氏子。出家于錢塘龍井寺。依東溟日法師授天臺性具之學。優於講說。歷四大道場門風大振。晚年開演于松江延慶寺。遂為終老專修凈業寒暑不輟。永樂戊子正月二日微疾。會眾端坐面西唸佛而逝。嘗集註阿彌陀經一卷。
蘇州延慶寺沙門釋善啟傳十一
釋善啟字東白別號曉庵。姑蘇長洲楊氏子。世為宦族。甫能言即通釋典如舊熟。父母異之。知是法器舍入永茂院出家。無幾剃染受具。屏跡龍山研窮大藏。百氏諸史無不精究。永樂戊子出世郡之延慶寺。明年應召纂修永樂大典並校大藏經。賜金縷僧伽黎。一時名人若沈民望王汝玉錢原溥輩皆為方外交。或辯儒釋之異。師曰。無論聖人理同且各為其教
【現代漢語翻譯】 現代漢語譯本： 祭。荼毗（火葬）之日，送葬者數千人，徒眾們恭敬地收集舍利和遺骨，建塔于安國寺。
松江普照寺沙門釋居敬傳九（東源）
釋居敬，字心淵，別號蘭雪。學識淵博，通曉內外典籍，擅長寫作，精通嚴謹的律部。在金陵大報恩寺侍奉一雨和尚，擔任知客。后參學于杭州集慶寺東源法師，在懺摩堂擔任第一座，跟隨東源法師講授《周易》。永樂初年，奉
詔校對大藏經，參與編修《會典》。之後住持上海廣福講寺，遷至松江普照寺，大開法席十三年。建造了大雄殿、海月堂、三解脫門，廊廡、重軒、精舍、香積煥然一新。七眾弟子瞻仰，道風廣為傳播。
杭州龍井寺沙門釋普智傳十
釋普智，字無擬，別號一枝叟。浙江臨平褚氏之子。在錢塘龍井寺出家，依止東溟日法師學習天臺性具之學。擅長講說，歷經四大道場，門風大振。晚年在松江延慶寺開講，最終在此安度晚年，專修凈土法門，寒暑不輟。永樂戊子年正月二日，略感不適，與眾弟子端坐，面向西方唸佛而逝。曾集註《阿彌陀經》一卷。
蘇州延慶寺沙門釋善啟傳十一
釋善啟，字東白，別號曉庵。姑蘇長洲楊氏之子，世代為官宦家族。剛會說話就能通曉佛經，如同熟記於心。父母對此感到驚異，認為他是佛法之器，於是送他到永茂院出家。不久剃度受戒。隱居龍山，研讀窮究大藏經，諸子百家史書無不精通。永樂戊子年，出世住持郡中延慶寺。第二年，
奉旨纂修《永樂大典》並校對大藏經，賜予金縷僧伽黎（袈裟）。當時的名人，如沈民望、王汝玉、錢原溥等人，都與他結為方外之交。有人辯論儒釋的差異，大師說：『無論是聖人，道理都是相同的，而且各自爲了自己的教義。』
【English Translation】 English version: A funeral. On the day of cremation (荼毗, tú pí - cremation), thousands of people attended the funeral procession. The disciples respectfully collected the relics and remains, and built a pagoda at Anguo Temple (安國寺, Ānguó Sì).
Biography of Monk Shi Jujing of Puzhao Temple in Songjiang, Chapter 9 (Dongyuan)
Shi Jujing (釋居敬), styled Xinyuan (心淵), also known as Lanxue (蘭雪), was learned in both internal and external teachings, skilled in writing, and well-versed in the strict Vinaya (律部, lǜ bù - monastic rules). He served as the receptionist at Dabaoen Temple (大報恩寺, Dàbào'ēn Sì) in Jinling (金陵) under the monk Yiyu (一雨). Later, he studied with Dharma Master Dongyuan (東源法師, Dōngyuán Fǎshī) at Jiqing Temple (集慶寺, Jíqìng Sì) in Hangzhou (杭州), where he held the first seat in the Repentance Hall (懺摩堂, chàn mó táng). He followed Dongyuan Dharma Master in lecturing on the Book of Changes (周易, Zhōu Yì). In the early years of the Yongle (永樂) era, he received
an imperial decree to proofread the Tripitaka (大藏經, Dàzàngjīng) and participate in the compilation of the Comprehensive Statutes (會典, Huìdiǎn). Subsequently, he became the abbot of Guangfu Lecture Temple (廣福講寺, Guǎngfú Jiǎng Sì) in Shanghai (上海). He then moved to Puzhao Temple (普照寺, Pǔzhào Sì) in Songjiang (松江), where he widely opened the Dharma assembly for thirteen years. He built the Mahavira Hall (大雄殿, Dàxíongdiàn), the Sea Moon Hall (海月堂, Hǎiyuètáng), and the Three Gates of Liberation (三解脫門, Sān Jiětuō Mén). The corridors, double eaves, meditation rooms, and kitchen were all renovated. The sevenfold assembly (七眾, qī zhòng - the seven categories of Buddhist disciples) admired him, and his virtuous influence spread widely.
Biography of Monk Shi Puzhi of Longjing Temple in Hangzhou, Chapter 10
Shi Puzhi (釋普智), styled Wuni (無擬), also known as Yizhizsou (一枝叟), was a son of the Chu (褚) family from Linping (臨平), Zhejiang (浙江). He became a monk at Longjing Temple (龍井寺, Lóngjǐng Sì) in Qiantang (錢塘), where he studied the Tiantai (天臺) doctrine of inherent Buddha-nature under Dharma Master Dongming Ri (東溟日法師, Dōngmíng Rì Fǎshī). He excelled in lecturing and preaching, and his influence greatly flourished in the four major monasteries. In his later years, he lectured at Yanqing Temple (延慶寺, Yánqìng Sì) in Songjiang, where he eventually spent his final years, diligently cultivating the Pure Land practice without interruption, regardless of the weather. On the second day of the first month of the Wuzi year of the Yongle era, he felt slightly ill. He sat upright with the assembly, facing west, chanting the Buddha's name, and passed away. He once compiled and annotated a volume of the Amitabha Sutra (阿彌陀經, Āmítuó Jīng).
Biography of Monk Shi Shanqi of Yanqing Temple in Suzhou, Chapter 11
Shi Shanqi (釋善啟), styled Dongbai (東白), also known as Xiao'an (曉庵), was a son of the Yang (楊) family from Changzhou (長洲), Gusu (姑蘇). His family had been officials for generations. As soon as he could speak, he understood Buddhist scriptures as if he had memorized them. His parents were amazed and recognized him as a vessel of the Dharma, so they sent him to Yongmao Monastery (永茂院, Yǒngmào Yuàn) to become a monk. Soon after, he was tonsured and ordained. He secluded himself on Dragon Mountain (龍山, Lóngshān), studying and researching the Tripitaka. He was well-versed in all the histories of the various schools of thought. In the Wuzi year of the Yongle era, he emerged to become the abbot of Yanqing Temple in the prefecture. The following year,
he received an imperial decree to compile the Yongle Encyclopedia (永樂大典, Yǒnglè Dàdiǎn) and proofread the Tripitaka, and was bestowed with a gold-threaded Sanghati (僧伽黎, sēngqiélí - monastic robe). Prominent figures of the time, such as Shen Minwang (沈民望), Wang Ruyu (王汝玉), and Qian Yuanpu (錢原溥), became his friends outside of the monastic community. Someone debated the differences between Confucianism and Buddhism. The master said, 'Regardless of whether they are sages, the principles are the same, and each is for their own teachings.'
。又曰。東魯垂道西竺見性皆莫先於厚本。故吾儕雖離父母而養生送死率皆從厚。與兄弟極友愛。正統癸亥示寂。塔于龍山。
廣西橫州壽佛寺沙門釋應能傳十二
釋應能偽姓楊氏。實建文君也 太祖之嫡孫懿文太子之長子封皇太孫。諱允炆。生時頂顱頗偏 太祖撫之曰半邊月兒。及讀書甚聰穎。一夕懿文太子與侍 太祖命詠新月詩。太子吟云昨日嚴陵失釣鉤。誰人移上碧雲頭。雖然未得團圓相。也有清光遍九洲。太孫吟云。誰將玉指甲。掏作天上痕。影落江湖裡。蛟龍不敢吞 太祖覽之不悅。蓋未得團圓影落江湖皆非吉兆。洪武三十一年 太祖大漸。乃授以一小篋。封鑰甚密。戒于急難方開。是年五月十六日即位。年二十有三。明年改元建文。召方孝孺為翰林侍講。直文淵閣日講周官禮。變更 太祖舊制。於是諸王多不遜服。乃曲加恩禮。侍讀太常卿黃子澄兵部尚書齊泰議削諸王之權謀者先燕。命侍郎張昺都指揮使謝貴察燕動靜。遂逼燕起靖難師。南討黃齊。建文四年六月十三日破金川門 帝縱火焚宮。啟 太祖遺篋視之。得楊應能度牒剃刀袈裟緇服。遂削髮自御溝出遁雲遊四方。自湖湘入蜀。雲南復閩入廣西橫州南門壽佛寺。居十五年。升座演法歸者甚眾。所至成大法席。人不知是
【現代漢語翻譯】 現代漢語譯本：
又說，東魯（指孔子的故鄉，代指儒家）垂道，西竺（指印度）見性，都莫先於厚本（重視根本）。所以我們這些人，即使離開了父母，在養生送死方面，也大都遵循厚道。與兄弟之間極其友愛。正統癸亥年圓寂，塔葬于龍山。 廣西橫州壽佛寺沙門釋應能傳十二 釋應能，俗姓楊氏，實際上是建文君（明建文帝朱允炆）。太祖（明太祖朱元璋）的嫡孫，懿文太子（朱標）的長子，被封為皇太孫，名諱允炆。出生時頭頂略微偏斜。太祖撫摸著他說：『半邊月兒。』等到讀書時非常聰穎。一天晚上，懿文太子與侍從陪同太祖，太祖命他們吟詠新月詩。太子吟道：『昨日嚴陵（指嚴子陵）失釣鉤，誰人移上碧雲頭。雖然未得團圓相，也有清光遍九州。』太孫吟道：『誰將玉指甲，掏作天上痕。影落江湖裡，蛟龍不敢吞。』太祖看了不高興。因為『未得團圓』、『影落江湖』都不是吉祥的預兆。洪武三十一年，太祖病重，於是授予他一個小箱子，封鎖得很嚴密，告誡在緊急危難時才能打開。這年五月十六日即位，年齡二十三歲。第二年改年號為建文。召方孝孺為翰林侍講，在文淵閣講授《周官禮》，變更太祖的舊制度。於是各藩王大多不馴服。於是委婉地加以恩禮。侍讀太常卿黃子澄、兵部尚書齊泰商議削減各藩王的權力，謀劃首先對付燕王（朱棣）。命令侍郎張昺、都指揮使謝貴偵察燕王的動靜。於是逼迫燕王起兵發動靖難之役，南下討伐黃子澄、齊泰。建文四年六月十三日攻破金川門，皇帝縱火焚燒宮殿，打開太祖遺留的箱子檢視，得到楊應能的度牒、剃刀、袈裟、僧衣。於是削髮，從御溝逃出，雲遊四方。從湖湘（湖南）進入四川，雲南，再到福建，進入廣西橫州南門壽佛寺。居住十五年。升座演法，歸附的人很多。所到之處都成為大法席。人們不知道他就是（建文帝）。
【English Translation】 English version:
It is also said that in Donglu (referring to Confucius's hometown, representing Confucianism) the way was imparted, and in Xizhu (referring to India) the nature was seen, both of which prioritized a solid foundation. Therefore, even though we have left our parents, we mostly follow the principle of generosity in matters of nurturing life and handling death. We are extremely loving towards our brothers. He passed away in the year of Guihai in the Zhengtong era and was buried in a pagoda on Longshan. The twelfth biography of the Shramana Shi Yingneng of Shoufo Temple in Hengzhou, Guangxi Shi Yingneng's false surname was Yang, and he was actually Emperor Jianwen (Zhu Yunwen, the Jianwen Emperor of the Ming Dynasty). He was the direct grandson of Emperor Taizu (Emperor Taizu of Ming, Zhu Yuanzhang), the eldest son of Crown Prince Yiwen (Zhu Biao), and was granted the title of Imperial Grandson. His head was slightly tilted at birth. Emperor Taizu stroked him and said, 'Half a moon.' When he began to study, he was very intelligent. One night, Crown Prince Yiwen and his attendants accompanied Emperor Taizu, who ordered them to compose poems about the new moon. The Crown Prince recited: 'Yesterday Yan Ling (referring to Yan Ziling) lost his fishing hook; who moved it to the top of the green clouds? Although it has not yet attained a round shape, its clear light shines throughout the nine continents.' The Imperial Grandson recited: 'Who used jade fingernails to carve a mark in the sky? Its reflection falls in the rivers and lakes; even dragons dare not swallow it.' Emperor Taizu was displeased upon hearing this because 'not attaining a round shape' and 'reflection falling in the rivers and lakes' were both inauspicious omens. In the thirty-first year of Hongwu, Emperor Taizu became seriously ill and bestowed upon him a small box, sealed very tightly, with instructions to open it only in times of urgent crisis. He ascended the throne on the sixteenth day of the fifth month of that year, at the age of twenty-three. The following year, he changed the reign title to Jianwen. He summoned Fang Xiaoru to be a Hanlin lecturer, lecturing on the Rites of Zhou in the Wenyuan Pavilion, changing the old system of Emperor Taizu. As a result, many of the princes were disobedient. Therefore, he subtly showed them favor and courtesy. The Attendant Reader of the Court of Imperial Sacrifices, Huang Zicheng, and the Minister of War, Qi Tai, discussed reducing the power of the princes, planning to deal with the Prince of Yan (Zhu Di) first. He ordered the Vice Minister Zhang Bing and the Commander Xie Gui to monitor the Prince of Yan's movements. This forced the Prince of Yan to launch the Jingnan Campaign, marching south to attack Huang Zicheng and Qi Tai. On the thirteenth day of the sixth month of the fourth year of Jianwen, they broke through the Jinchuan Gate. The emperor set fire to the palace and opened the box left by Emperor Taizu, finding Yang Yingneng's ordination certificate, razor, kasaya, and monastic robes. He shaved his head, escaped from the imperial ditch, and wandered around. From Huxiang (Hunan), he entered Sichuan, Yunnan, and then Fujian, entering Shoufo Temple in the South Gate of Hengzhou, Guangxi. He lived there for fifteen years. He ascended the seat to preach the Dharma, and many people came to him. Wherever he went, he established great Dharma assemblies. People did not know that he was (Emperor Jianwen).
帝也。復往南寧居一蕭寺。衲子云集師為隨緣開示。一眾歡然。久之至思恩州。立於當道值知州出。從者呵之。師言。我是建文皇帝也。自滇歷閩至此。今老矣。欲送骸骨歸帝鄉。巡按御史聞于朝賜號老佛。命驛送至京師。乃賦詩云。流落江湖四十秋。歸來不覺雪盈頭。乾坤有恨家何在。江漢無情水自流。長樂宮中雲影暗。昭陽殿里雨聲愁。新蒲細柳年年綠。野老吞聲哭未休。及至京 朝廷未審虛實。以太監吳亮曾經侍膳。使審之。師見亮即呼曰。汝非吳亮耶。曰不是。師曰。我昔御便殿。曾棄片肉于地。汝伏地餂食之。何得忘也。亮稽首大慟。已而取入西內供養。竟卒于宮中 系曰。建文君既繼大統之二。應與賢佐之臣兢兢格守 太祖之成法而補其未逮。則 文皇帝亦安於藩邸矣。烏有靖難兵破金川門哉。為其一旦誤用方黃輩。講周官行井田。變更舊制威逼親王 文皇烏能坐視大寶隳于侏儒而束手待縛耶。今數百年國家之鼎盛天下之治平者誠賴靖難之一旅耳。建文事弇山集深言其既罹難必無出家之理。既出家必無還宮之事。楊應能牒是冒之也。斯據國朝典故皇明通載及憲章錄思恩志等說錄之。固於僧傳是不可缺。君子詳焉。
隰州石室寺沙門釋圓鏡傳十三
釋圓鏡汾州臨縣人。早歲出家游心
【現代漢語翻譯】 現代漢語譯本 帝也。他又前往南寧，居住在一座蕭寺里。僧人雲集，他隨機緣為大家開示，眾人都很歡喜。過了很久，到達思恩州。他站在路中央，正趕上知州出行，隨從呵斥他。他說：『我是建文皇帝（明朝皇帝）啊，從雲南經過福建來到這裡，現在老了，想把骸骨送回帝鄉。』巡按御史將此事上報朝廷，朝廷賜號『老佛』，命驛站護送他到京師。於是他作詩道：『流落江湖四十年，歸來不覺雪滿頭。乾坤有恨家何在，江漢無情水自流。長樂宮中雲影暗，昭陽殿里雨聲愁。新蒲細柳年年綠，野老吞聲哭未休。』 到了京城，朝廷未能審明虛實，因為太監吳亮曾經侍奉膳食，便讓他去審問。他見到吳亮就喊道：『你不是吳亮嗎？』吳亮說：『不是。』他說：『我以前在御便殿，曾經丟了一片肉在地上，你趴在地上舔食了它，怎麼能忘了呢？』吳亮叩頭大哭。之後，他被接入西內供養，最終在宮中去世。 系曰：建文君（明朝皇帝）既然繼承了大統，就應該與賢能的輔佐之臣兢兢業業地遵守太祖（明太祖朱元璋）的成法，並彌補他的不足，那麼文皇帝（指後來的永樂帝朱棣）也會安於藩邸了。哪裡會有靖難之役兵破金川門的事情呢？因為他一旦誤用了方孝孺、黃子澄這些人，講周禮，行井田制，變更舊制，威逼親王，文皇（指後來的永樂帝朱棣）怎麼能眼睜睜地看著大寶（皇位）被侏儒（指建文帝）所毀，而束手待縛呢？如今數百年國家鼎盛，天下太平，實在依賴於靖難之役啊。建文帝（明朝皇帝）的事情，《弇山堂別集》深入地認為他既然已經遇難，必定沒有出家的道理；既然已經出家，必定沒有還宮的事情。楊應能的奏報是冒充的。這裡根據國朝典故、《皇明通紀》、《思恩府志》等記載來記錄這件事，在僧傳中是不可缺少的。君子要詳細地瞭解這件事。 隰州石室寺沙門釋圓鏡傳十三 釋圓鏡，汾州臨縣人。早年出家，游心...
【English Translation】 English version The Emperor also went to Nanning and resided in a Xiaosi Temple. Monks gathered, and the master gave teachings according to circumstances, which pleased everyone. After a long time, he arrived at Sien Prefecture. He stood in the middle of the road, just as the prefect was passing by, and his attendants scolded him. The master said, 'I am the Jianwen Emperor (Emperor of the Ming Dynasty), having come here from Yunnan via Fujian. Now I am old and wish to send my bones back to my imperial hometown.' The inspecting censor reported this to the court, and the court bestowed the title 'Old Buddha' and ordered the postal station to escort him to the capital. Thereupon, he composed a poem: 'Wandering the world for forty years, I return to find my head covered with snow. The universe holds hatred, where is my home? The Jianghan River is heartless, its waters flow on. In Changle Palace, the shadows of clouds are dark; in Zhaoyang Palace, the sound of rain is sorrowful. The new reeds and slender willows are green year after year, while the old man swallows his sobs and weeps endlessly.' Upon arriving in the capital, the court could not ascertain the truth. Because the eunuch Wu Liang had once served meals, he was sent to interrogate him. When the master saw Wu Liang, he called out, 'Are you not Wu Liang?' Wu Liang said, 'No.' The master said, 'I once dropped a piece of meat on the ground in the imperial side hall, and you prostrated yourself and licked it up. How can you have forgotten?' Wu Liang kowtowed and wept bitterly. Afterward, he was taken into the Western Palace for support and eventually died in the palace. It is said: Since Emperor Jianwen (Emperor of the Ming Dynasty) inherited the great mandate, he should have diligently adhered to the established laws of Emperor Taizu (Ming Taizu Zhu Yuanzhang) with virtuous ministers and made up for his shortcomings. Then, Emperor Wen (referring to the later Yongle Emperor Zhu Di) would have been content in his fiefdom. How could the Jingnan campaign have broken through Jinchuan Gate? Because he mistakenly used people like Fang Xiaoru and Huang Zicheng, advocated the Zhou rituals, implemented the well-field system, changed the old system, and coerced the princes, how could Emperor Wen (referring to the later Yongle Emperor Zhu Di) have stood by and watched the throne be destroyed by a dwarf (referring to Emperor Jianwen) and waited to be bound? Now, the prosperity of the country and the peace of the world for hundreds of years truly rely on the Jingnan campaign. Regarding the matter of Emperor Jianwen (Emperor of the Ming Dynasty), the Yanshan Tang Bieji deeply believes that since he had already encountered disaster, there was certainly no reason for him to become a monk; since he had already become a monk, there was certainly no reason for him to return to the palace. Yang Yingneng's report was an impersonation. This is recorded based on the national dynasty anecdotes, the Huang Ming Tongji, and the Sien Prefecture Records, etc., and it is indispensable in the biographies of monks. Gentlemen should understand this in detail. Biography of the Shramana Shi Yuanjing of Shishi Temple in Xizhou, Thirteen Shi Yuanjing was a native of Lin County, Fenzhou. He became a monk early in life, and his mind wandered...
賢首講肆。得悟諸經密旨。常游平陽府隰州妙樓山石室寺。隨緣為眾說法。一日至北門瓦窯坡。土鑿構一庵。如龕燕默其中。忽囑其徒曰吾將歸矣。眾請其期。曰來日耳。晨興沐浴更三衣。焚香趺坐說偈而逝。
蘇州華山沙門釋祖住傳十四(大章)
釋祖住字幻依麓亭其號也。丹徒人。姓楊氏。母朱氏夢。梵比丘入其室。覺而誕師。少沉密不貪世緣。喜作佛事。年十三父母舍入龍蟠山。依朝陽和尚受法華華嚴諸大部經。十七剃染十九受具。通曉諸經大義。自謂。覺識所依非關真際。遂擔簦游少室。依大章和尚五載復至伏牛依高安十二夏。先後所得二師印可。次游都下謁松秀二法師。盡得清涼宗旨。淮安胡給事延住缽池山。造大藏經作水陸無遮會。至南京訪無極法師居第二座。犍槌之暇即入眾作務。事竣往京口萬壽寺演華嚴大鈔。至入法界品地震天雨甘露寶華。時無極率徒與焉。妙峰承印二禪衲亦居座下。自是道價郁跂叢林傾挹。師智崇禮卑如常不輕。提獎唱誘孜孜不倦。所至皆成寶坊。師演四十八愿時。有異人頂白冠。冠有蛇。四足來聽說法。人怪問之。對曰。吾乃法冠而乃境觀。忽不見。萬曆甲申憩錫蘇之蓮華峰下。建精舍居之。丁亥九月忽示疾。語眾曰。二十二日不作離散。便可再展華嚴。但老僧不
【現代漢語翻譯】 現代漢語譯本：賢首講肆（精通華嚴宗義的講堂）。他領悟了諸經的精深奧義，常在平陽府隰州妙樓山石室寺遊歷，隨緣為大眾說法。一日，他來到北門瓦窯坡，用泥土建造了一個簡陋的庵，像燕子築巢般默默地住在裡面。忽然，他囑咐他的弟子們說：『我將要歸去了。』眾人請問他歸去的日期，他說：『就在明日。』第二天早晨，他沐浴更衣，穿上三衣，焚香趺坐，說完偈語后就去世了。
蘇州華山沙門釋祖住傳十四（大章）
釋祖住，字幻依，麓亭是他的號。他是丹徒人，姓楊氏。他的母親朱氏夢見一位梵僧進入她的房間，醒來后就生下了他。他從小就沉靜寡言，不貪戀世俗的緣分，喜歡做佛事。十三歲時，父母送他進入龍蟠山，跟隨朝陽和尚學習《法華經》、《華嚴經》等大部經典。十七歲剃度出家，十九歲受具足戒，通曉諸經的大義。他自認為，覺悟所依賴的並非真正的實際。於是，他挑著行李遊歷少室山，依止大章和尚五年，又到伏牛山依止高安十二年。先後得到兩位老師的印可。之後，他遊歷都城，拜謁松秀二位法師，完全領悟了清涼國師的宗旨。淮安的胡給事邀請他住在缽池山，建造大藏經，舉辦水陸無遮大會。到南京拜訪無極法師，位居第二座。在犍槌（敲擊的法器）的空閑時間，他就加入大眾一起勞作。事情結束后，前往京口萬壽寺演說《華嚴大鈔》。講到入法界品時，出現地震、天降甘露和寶華的瑞相。當時，無極法師率領弟子們也參與其中。妙峰、承印二位禪衲也坐在座下。從此，他的道行聲望日益高漲，叢林大眾都傾心敬仰。他智慧高超，但禮節謙卑，如同常不輕菩薩一樣。他提攜獎掖，勸導教化，孜孜不倦。所到之處，都成為寶貴的道場。他演說四十八愿時，有一位頭戴白色帽子，帽子上有蛇，長著四隻腳的異人來聽說法。人們感到奇怪，問他。他回答說：『我乃法冠，這只是境觀。』忽然就不見了。萬曆甲申年，他在蘇州蓮華峰下休息，建造精舍居住。丁亥年九月，忽然示現疾病，告訴眾人說：『二十二日不作離散，便可再次宣講《華嚴經》。但老僧不』
【English Translation】 English version: He lectured at the Xianshou Lecture Hall (a hall specializing in the Avatamsaka school). He understood the profound meaning of various sutras and often traveled to the Stone Chamber Temple on Miaolou Mountain in Xizhou, Pingyang Prefecture, preaching to the masses according to circumstances. One day, he came to Waya Slope at the North Gate and built a simple hermitage with earth, living silently inside like a swallow building its nest. Suddenly, he instructed his disciples, 'I am about to return.' The crowd asked him for the date of his return, and he said, 'It will be tomorrow.' The next morning, he bathed and changed his clothes, put on the three robes, burned incense, sat in the lotus position, recited a verse, and passed away.
Biography of Shramana Shi Zuzhu of Huashan Mountain in Suzhou, Chapter Fourteen (Da Zhang)
Shi Zuzhu, styled Huanyi, with Luting as his sobriquet, was a native of Dantu, surnamed Yang. His mother, Zhu, dreamed of a Brahma Bhikshu (a monk) entering her room, and upon waking, she gave birth to him. From a young age, he was quiet and reserved, not greedy for worldly affairs, and enjoyed performing Buddhist rituals. At the age of thirteen, his parents sent him to Longpan Mountain, where he studied the major scriptures such as the Lotus Sutra and the Avatamsaka Sutra under the guidance of Abbot Chaoyang. He was tonsured at seventeen and received full ordination at nineteen, thoroughly understanding the profound meaning of various sutras. He considered that the basis of enlightenment was not related to true reality. Therefore, he carried his luggage and traveled to Shaoshi Mountain, relying on Abbot Dazhang for five years, and then went to Funiu Mountain, relying on Gaoan for twelve years. He received the approval of both teachers. Afterward, he traveled to the capital, visiting Dharma Masters Song and Xiu, fully comprehending the teachings of National Teacher Qingliang. Hu Jishi of Huai'an invited him to reside at Bochi Mountain, where he built the Great Treasury Sutra and held the Water-Land Unobstructed Assembly. He visited Dharma Master Wuji in Nanjing, occupying the second seat. During breaks from striking the gavel (a Dharma instrument), he joined the assembly in labor. After the work was completed, he went to Wanshou Temple in Jingkou to expound on the Great Commentary of the Avatamsaka Sutra. When he lectured on the Entering the Dharma Realm chapter, auspicious signs appeared, such as earthquakes, rain of nectar, and precious flowers falling from the sky. At that time, Dharma Master Wuji led his disciples to participate. Chan practitioners Miaofeng and Chengyin also sat below the seat. From then on, his reputation for virtue grew, and the monastic community admired and respected him. He was wise and respectful, humble like the Bodhisattva Sadāparibhūta (Never Disparaging). He promoted and encouraged, tirelessly teaching and guiding. Wherever he went, he established precious monasteries. When he was expounding on the Forty-Eight Vows, a strange person wearing a white hat with a snake on it and having four feet came to listen to the Dharma. People were curious and asked him. He replied, 'I am the Dharma Crown, and this is just a manifestation.' Suddenly, he disappeared. In the year Jia Shen of the Wanli era, he rested at the foot of Lotus Peak in Suzhou, building a hermitage to live in. In September of the year Ding Hai, he suddenly showed signs of illness, telling the assembly, 'On the twenty-second day, there will be no separation, and the Avatamsaka Sutra can be expounded again. But the old monk will not'
得曲狥人情。至日晨起沐浴。跏趺說偈曰。虛空無面目。無位強安排。話頭不話頭。處處是如來。又曰。今年六十六。不知做甚麼。咦諸人著眼。看這個訊息。佛祖到來也。用他不著。言訖而逝。異香積時不散。奉全身三日。顏色自若生。荼毗斂遺骨塔于蓮華峰之陰。壽六十有六臘五十有四。王世貞作銘。
大明高僧傳卷第三 大正藏第 50 冊 No. 2062 大明高僧傳
大明高僧傳卷第四
皇明天臺山慈雲禪寺沙門釋 如惺 撰
解義篇第二之四(正傳四人附見六人)
北直羊山秀峰庵沙門釋明龍傳一(大光)
釋明龍淮南宿遷姚氏子也。俗諱東陽。嘗補邑庠諸生。居常好修嗜內典。二十年不問家人產。雅從善知識游隆慶改元。澹然為居士。而北探諸名勝巨剎訪有道耆德。寓清苑越三寒暑。登銀山法華寺從大光和尚祝髮進具。尋居羊山秀峰庵。名德日起。鶉衣一衲不裓不襦不履諸陵。中貴人多檀施弗之顧安七十二眾期千日。親為說法闡三教宗旨。時休寧汪司馬道昆奉。
詔行邊。道出諸陵期督府法華寺。聞師高德乃趣。一沙彌逆至。見師敞衲曾不掩[髆-甫+一]祁寒無所侵。汪與督府避席禮之。攜入洞中。坐石床與語。師略舉西來意。督府灑然信服。汪
【現代漢語翻譯】 現代漢語譯本： 得曲（Dequ）順應人情。到了那天早晨起來沐浴，結跏趺坐說偈語：『虛空沒有面目，沒有位置強行安排。話頭不是話頭，處處都是如來（Tathagata）。』又說：『今年六十六，不知做什麼。咦！諸位看仔細了，看這個訊息。佛祖（Buddha）到來了，也用不著他。』說完就去世了。奇異的香味積聚很久不散。供奉全身三天，顏色自然如生。荼毗（荼毗，火葬）后收斂遺骨，建塔于蓮華峰的北面。享年六十六歲，僧臘五十四年。王世貞為他作銘。
大明高僧傳卷第三 大正藏第 50 冊 No. 2062 大明高僧傳
大明高僧傳卷第四
皇明天臺山慈雲禪寺沙門釋如惺撰
解義篇第二之四(正傳四人附見六人)
北直羊山秀峰庵沙門釋明龍傳一(大光)
釋明龍是淮南宿遷姚氏的兒子，俗名東陽。曾經是縣學的學生。平時喜歡修行，愛好佛經，二十年不問家裡的產業。一向跟隨善知識遊學，隆慶改元（年號）后，淡泊名利做居士。向北探訪各處名勝古剎，拜訪有道的年長僧人。住在清苑三年多。登上銀山法華寺，跟隨大光和尚剃度出家，受具足戒。不久住在羊山秀峰庵，名聲日益增長。穿著破舊的僧衣，不穿短襖和長襖，也不穿鞋子。諸陵的中貴人大多佈施，他不顧及，安頓七十二人，約定千日。親自為他們說法，闡述儒釋道三教的宗旨。當時休寧汪司馬道昆奉
詔令前往邊境。路過諸陵，約定到督府法華寺。聽說明龍法師的高尚品德，就派一個沙彌前去拜見。沙彌看見明龍法師敞開僧衣，不遮掩肩膀，嚴寒不能侵襲。汪司馬和督府避開座位禮拜他，帶他進入洞中，坐在石床上與他交談。明龍法師簡略地講述了西來意（禪宗宗旨），督府頓時信服。汪
【English Translation】 English version: Dequ (Dequ) accommodated to human feelings. On that day, he rose in the morning to bathe, sat in the lotus position, and spoke a verse: 'Emptiness has no face, no position is forcibly arranged. The topic is not the topic, everywhere is the Tathagata (Tathagata).' He also said: 'This year I am sixty-six, I don't know what to do. Hey! Everyone, look carefully, look at this news. The Buddha (Buddha) has arrived, but he is not needed.' After saying that, he passed away. A strange fragrance accumulated for a long time without dissipating. The whole body was enshrined for three days, and the color was as natural as life. After cremation (荼毗, cremation), the remains were collected, and a pagoda was built on the north side of Lianhua Peak. He lived to be sixty-six years old, with fifty-four years of monastic life. Wang Shizhen wrote an inscription for him.
The Great Monks of the Ming Dynasty, Volume 3 Taisho Tripitaka Volume 50, No. 2062, The Great Monks of the Ming Dynasty
The Great Monks of the Ming Dynasty, Volume 4
Compiled by Shramana Shi Ruxing of Ciyun Zen Temple on Mount Tiantai in the Huangming Dynasty
Chapter 2.4 on Interpretation (4 main biographies, 6 supplementary biographies)
Biography of Shramana Shi Minglong of Xiufeng Hermitage on Yang Mountain in Beizhi 1 (Daguang)
Shi Minglong was the son of the Yao family of Suqian, Huainan, with the secular name Dongyang. He was once a student of the county school. He usually liked to cultivate and loved Buddhist scriptures, and for twenty years he did not ask about family property. He always followed virtuous teachers to study. After the reign of Longqing (era name) was changed, he was indifferent to fame and fortune and became a layperson. He went north to visit famous ancient temples everywhere, and visited virtuous and elderly monks. He lived in Qingyuan for more than three years. He ascended to the Dharma Flower Temple on Yin Mountain and was tonsured and ordained by the Venerable Daguang. Soon he lived in Xiufeng Hermitage on Yang Mountain, and his reputation grew day by day. He wore tattered monastic robes, without short jackets or long jackets, and without shoes. Many eunuchs in the imperial tombs made offerings, but he did not care about them, and settled seventy-two people, promising a thousand days. He personally preached to them, expounding the tenets of Confucianism, Buddhism, and Taoism. At that time, Wang Sima Daokun of Xiuning received
an imperial decree to go to the border. Passing through the imperial tombs, he made an appointment to go to the Dharma Flower Temple in the governor's office. Hearing of the noble virtues of Dharma Master Minglong, he sent a novice monk to pay a visit. The novice monk saw Dharma Master Minglong opening his monastic robes, not covering his shoulders, and the severe cold could not invade him. Wang Sima and the governor avoided their seats to pay homage to him, and took him into the cave, sitting on a stone bed to talk with him. Dharma Master Minglong briefly explained the meaning of the coming from the West (the tenets of Zen Buddhism), and the governor was immediately convinced. Wang
問千日畢能作常住乎。曰無常無住。明日辭歸。越旬有五日立春。羊山放光五色。又越七日除夕集眾告曰。元年元日吾當行矣。汝等識字者用耳聞經。不識字者用心念佛。務禪定智慧務濟物普心。即此是佛慎弗他求。汝等勉之。除夜既半命弟子視中星曰。夜午乎。曰午矣。師曰。未也。日午乃行。元日羊山復放五色光如向。至日中師辭眾坐化。越七日阇維復放光如向。大眾與諸中貴人望光對師羅拜曰。佛耶佛耶。愿以此光普照下土。已而舍利累然。督府治塔藏之。汪公為之銘。賞萬曆元年正月也。
應天棲霞寺沙門釋真節傳二
釋真節號素庵。襄陽人也。少為郡弟子。忽宿根內萌即辭割親愛。禮明休和尚祝髮。既而北遊京師。遍參講席。居秀法師座下饜餐法喜深得賢首之印。師之學富內外。諸方每以龍象推之。久之負錫南還金陵。出主攝山棲霞。眾逾三百教備五乘。據師子座撾大法鼓三十餘年。檀施之餘拓地為廬。時殷宗伯得瑯玡大士像。五臺陸公亦鑄金像。悉歸師供奉。羅參知署曰圓通精舍。句曲李石麓學士盟為方外交。師闡大法不以期限。嘗講法華經至多寶塔品。空忽現寶塔于座前一如經言。四眾跂觀灑然希覯。中使張某奉 慈聖皇太后命至同睹聖瑞。乃出尚方金縷僧伽黎衣一襲。宣 慈旨賜之
【現代漢語翻譯】 現代漢語譯本：千日問真節：『畢能做到常住不變嗎？』真節回答：『沒有什麼是常住不變的。』第二天，千日告辭返回。過了十五天，立春時節，羊山放出五色光芒。又過了七天，除夕夜，真節召集眾人告知：『正月初一，我就要走了。你們識字的人用耳朵聽經，不識字的人用心念佛。務必修習禪定智慧，務必以普世之心濟助萬物。這就是佛，不要向其他地方尋求。你們要努力啊。』除夕夜過了一半，真節命弟子觀察中天之星，問：『是子夜了嗎？』弟子回答：『是子夜了。』真節說：『還不是時候。要在日中的時候走。』正月初一，羊山再次放出五色光芒，和之前一樣。到了中午，真節向眾人告別，坐化圓寂。過了七天，荼毗（火化）時，再次放出和之前一樣的光芒。大眾和各位朝廷貴人遙望光芒，向真節頂禮膜拜，說：『是佛啊，是佛啊。愿以此光芒普照大地。』之後，舍利子堆積如山。督府建造佛塔來安放舍利子。汪公為佛塔撰寫銘文。這是萬曆元年正月發生的事情。
應天棲霞寺沙門釋真節傳二
釋真節，號素庵（Su'an），是襄陽人。年輕時是郡學的學生。忽然宿世善根萌發，於是辭別親人，在明休和尚（Mingxiu Heshan）處剃度出家。之後北遊京師，遍參各處講席。在秀法師（Xiufa Shi）座下飽餐法喜，深刻領悟賢首宗（Xianshou Zong）的印心之法。真節法師學識淵博，內外兼修，各方都以龍象來推崇他。很久之後，他帶著錫杖南還金陵，主持攝山棲霞寺（Qixia Si）。寺中僧眾超過三百人，教授五乘佛法。他登上獅子座，敲響大法鼓三十餘年。在接受信徒佈施之餘，開闢土地建造房屋。當時殷宗伯（Yin Zongbo）得到瑯玡大士（Langya Dashi）的佛像，五臺山的陸公（Lu Gong）也鑄造了金像，都送給真節法師供奉。羅參知（Luo Canzhi）將住所命名為圓通精舍（Yuantong Jingshe）。句曲的李石麓（Li Shilu）學士與真節法師結盟為方外之交。真節法師闡揚大法沒有期限。曾經講《法華經》到多寶塔品時，空中忽然顯現寶塔于座前，和經中所說的一樣。四眾弟子踮起腳跟觀看，感到非常稀有難得。中使張某（Zhang Mou）奉慈聖皇太后（Cisheng Huang Taihou）的命令前來一同觀看這聖瑞之相。於是拿出尚方（Shangfang）的金縷僧伽黎衣一襲，宣讀慈聖皇太后的旨意賜給真節法師。
【English Translation】 English version: Qian Ri asked Zhenjie: 'Can you ultimately achieve permanence?' Zhenjie replied: 'Nothing is permanent.' The next day, Qian Ri bid farewell and returned. Fifteen days later, at the beginning of spring, Yangshan (Sheep Mountain) emitted five-colored light. Seven days later, on New Year's Eve, Zhenjie gathered the assembly and announced: 'On the first day of the new year, I will depart. Those of you who can read should listen to the scriptures with your ears, and those who cannot read should recite the Buddha's name with your hearts. Strive to cultivate meditation and wisdom, and strive to help all beings with a universal heart. This is the Buddha; do not seek elsewhere. Strive diligently.' Halfway through New Year's Eve, Zhenjie instructed his disciple to observe the central star, asking: 'Is it midnight?' The disciple replied: 'It is midnight.' Zhenjie said: 'Not yet. I will depart at midday.' On the first day of the new year, Yangshan again emitted five-colored light, as before. At noon, Zhenjie bid farewell to the assembly and passed away in meditation. Seven days later, during the cremation (Jadham), light was emitted again as before. The assembly and various court officials, gazing at the light, prostrated and paid homage to Zhenjie, saying: 'It is the Buddha, it is the Buddha. May this light shine upon the earth.' Afterward, the relics piled up like a mountain. The governor built a pagoda to enshrine the relics. Wang Gong wrote an inscription for the pagoda. This happened in the first month of the Wanli era.
The Biography of the Venerable Zhenjie of Qixia Temple (Qixia Si) in Yingtian, Part Two
Venerable Zhenjie, also known as Su'an, was a native of Xiangyang. In his youth, he was a student of the prefectural school. Suddenly, his latent roots sprouted, and he bid farewell to his relatives, taking ordination under the Venerable Mingxiu Heshan. Later, he traveled north to the capital, widely studying at various teaching venues. Under the seat of Dharma Master Xiufa (Xiufa Shi), he was nourished by the joy of Dharma and deeply attained the seal of the Huayan (Huayan) school. Venerable Zhenjie was learned both internally and externally, and was revered by all as a dragon and elephant. After a long time, he returned south to Jinling with his staff, taking charge of Qixia Temple (Qixia Si) on Sheshan (She Mountain). The sangha exceeded three hundred, and he taught the five vehicles of Buddhism. He ascended the lion throne and beat the great Dharma drum for more than thirty years. In addition to accepting donations from devotees, he developed land to build dwellings. At that time, Yin Zongbo (Yin Zongbo) obtained an image of the Langya Bodhisattva (Langya Dashi), and Lu Gong (Lu Gong) of Mount Wutai also cast a golden image, all of which were offered to Venerable Zhenjie for veneration. Luo Canzhi (Luo Canzhi) named the residence Yuantong Hermitage (Yuantong Jingshe). Scholar Li Shilu (Li Shilu) of Quju formed an alliance with Venerable Zhenjie as friends beyond the mundane world. Venerable Zhenjie expounded the great Dharma without limitation. Once, while lecturing on the Lotus Sutra, reaching the chapter on the Jeweled Stupa, a jeweled stupa suddenly appeared in the air before the seat, just as described in the sutra. The fourfold assembly gazed in awe, feeling it was extremely rare and difficult to encounter. The imperial envoy Zhang Mou (Zhang Mou),奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉奉獻 by the order of the Cisheng Empress Dowager (Cisheng Huang Taihou), came to witness this sacred omen together. Thereupon, he presented a kasaya robe woven with gold thread from the Shangfang (Shangfang), proclaiming the decree of the Cisheng Empress Dowager to bestow it upon Venerable Zhenjie.
。即于講堂之西建一浮屠以徴神化。汪道昆記其事。
嘉興東禪寺沙門釋明得傳三(百川海妙峰覺)
釋明得號月亭。以紹萬松林禪師法嗣故又號千松。湖州烏程周氏子也。師生即穎異岐然不凡。髫時隨父入西資道場。遂指壁間畫羅漢像問父曰。僧耶俗耶。父曰僧也。師慨然曰。吾愿為是矣。於是力求出家。父母不聽。至年十三始投郡之雙林慶善庵。從僧真祥習瑜珈教。越四載祝髮。聞有向上事乃首參百川海公。不契。因而單衣芒屩遍游叢席。匍匐叩請備歷艱辛。自念般若緣薄。擬投天竺哀懇觀音大士祈值明師。道經中竺。聞萬松說法先入禮謁。萬松問曰。大德何來欲求何事。對曰。欲叩普門求良導耳。松豎一指曰。且去禮大士卻來相見。師泫然再拜求決生死大事。松曰。子欲脫生死。須知生死無著始得。師聞惘然。依受具足戒。自爾朝參夕叩久無所入。松不得已授以楞嚴大旨。於是苦心研究。至清凈本然云何忽生山河大地處。恍然若雲散長空寒蟾獨朗。遂作偈呈曰。楞嚴經內本無經。覿面何須問姓名。六月炎天炎似火。寒冬臘月冷如冰。松頷之囑曰。汝既悟教乘。異日江南講肆無出爾右。向上大事藉此可明。松住徑山。師為眾負米採薪不憚勞苦。偶行林麓間有虎踞道。師卓錫而前。虎遁去。嘗閱棗伯合
【現代漢語翻譯】 即于講堂之西建一浮屠（佛教用語，指塔）以徴（zhēng，徵兆，證明）神化。汪道昆記其事。
嘉興東禪寺沙門釋明得傳三(百川海（人名），妙峰（人名）覺（人名）)
釋明得，號月亭，以紹萬松林禪師法嗣（fǎ sì，佛教指繼承法統的人）故又號千松。湖州烏程周氏子也。師生即穎異岐然不凡。髫（tiáo，兒童垂下來的頭髮）時隨父入西資道場。遂指壁間畫羅漢像問父曰：『僧耶俗耶？』父曰：『僧也。』師慨然曰：『吾愿為是矣。』於是力求出家，父母不聽。至年十三始投郡之雙林慶善庵，從僧真祥習瑜珈教。越四載祝髮（zhù fà，剃度出家）。聞有向上事乃首參百川海公，不契。因而單衣芒屩（máng juē，草鞋）遍游叢席（cóng xí，指各處寺院）。匍匐（pú fú，爬行）叩請，備歷艱辛。自念般若（bō rě，梵語，智慧）緣薄，擬投天竺（tiān zhú，古代印度）哀懇觀音大士祈值明師。道經中竺，聞萬松說法先入禮謁。萬松問曰：『大德何來？欲求何事？』對曰：『欲叩普門（佛教用語，指觀世音菩薩的法門）求良導耳。』松豎一指曰：『且去禮大士卻來相見。』師泫然（xuàn rán，流淚的樣子）再拜求決生死大事。松曰：『子欲脫生死，須知生死無著（zhuó，執著）始得。』師聞惘然（wǎng rán，茫然）。依受具足戒。自爾朝參夕叩，久無所入。松不得已授以楞嚴（Léng yán，佛教經典名）大旨。於是苦心研究，至『清凈本然云何忽生山河大地處』，恍然若雲散長空，寒蟾（chán，蟾蜍，指月亮）獨朗。遂作偈（jì，佛教詩歌）呈曰：『楞嚴經內本無經，覿（dí，面對面）面何須問姓名。六月炎天炎似火，寒冬臘月冷如冰。』松頷（hàn，點頭）之，囑曰：『汝既悟教乘（jiào shèng，佛教的教義），異日江南講肆（jiǎng sì，講堂）無出爾右。向上大事藉此可明。』松住徑山，師為眾負米採薪，不憚（dàn，害怕）勞苦。偶行林麓（lín lù，樹林）間有虎踞道，師卓錫（zhuó xī，放下錫杖，指僧人停留）而前，虎遁去。嘗閱棗伯合
【English Translation】 Then, to the west of the lecture hall, a pagoda (Buddhist term, referring to a tower) was built to manifest (zhēng, omen, prove) the divine transformation. Wang Daokun recorded this event.
Shramana Shi Mingde of Dongchan Temple in Jiaxing, inherited from three (Baichuan Hai (person's name), Miaofeng (person's name), Jue (person's name)).
Shi Mingde, styled Yueting, was also known as Qiansong because he inherited the Dharma lineage of Chan Master Wansong Lin. He was a son of the Zhou family of Wucheng, Huzhou. From birth, the master was remarkably intelligent and extraordinary. As a child (tiáo, hair hanging down on a child), he followed his father to the Xizi Dojo. He then pointed to a painted Arhat image on the wall and asked his father, 'Is this a monk or a layman?' His father replied, 'A monk.' The master said with emotion, 'I wish to be like this.' Thereupon, he earnestly sought to leave home, but his parents refused. At the age of thirteen, he finally entered the Shuanglin Qingshan Hermitage in the prefecture and studied Yoga teachings under the monk Zhenxiang. After four years, he had his head shaved (zhù fà, tonsure). Hearing of the 'matter of upward striving,' he first visited Baichuan Hai, but did not attain enlightenment. Therefore, wearing only a single robe and straw sandals (máng juē, straw sandals), he traveled extensively among monastic gatherings (cóng xí, referring to various monasteries). He prostrated himself and begged for instruction, enduring all kinds of hardships. Realizing that his Prajna (bō rě, Sanskrit, wisdom) affinity was weak, he planned to go to Tianzhu (tiān zhú, ancient India) to implore the Bodhisattva Guanyin to meet a wise teacher. Passing through Zhongzhu, he heard that Wansong was expounding the Dharma and first went to pay respects. Wansong asked, 'Great Virtue, where do you come from? What do you seek?' He replied, 'I wish to knock on the Universal Gate (Buddhist term, referring to the Dharma gate of Avalokiteśvara Bodhisattva) to seek a good guide.' Wansong raised a finger and said, 'Go and pay respects to the Great Bodhisattva first, then come back to see me.' The master, with tears in his eyes (xuàn rán, the appearance of tears), bowed again and asked to resolve the great matter of life and death. Wansong said, 'If you wish to escape from life and death, you must know that life and death have no attachment (zhuó, clinging) to begin with.' The master heard this and was at a loss (wǎng rán, bewildered). He then received the complete precepts. From then on, he attended morning and evening services, but for a long time, he gained no entry. Wansong had no choice but to impart to him the main principles of the Shurangama Sutra (Léng yán, name of a Buddhist scripture). Thereupon, he studied diligently, and when he reached the passage 'How do mountains, rivers, and the great earth suddenly arise from the pure and original nature?', he suddenly felt as if clouds had dispersed in the long sky, and the cold toad (chán, toad, referring to the moon) shone alone. He then composed a verse (jì, Buddhist poem) and presented it, saying: 'Within the Shurangama Sutra, there is originally no sutra; face to face, why ask for a name? In the blazing heat of June, it is as hot as fire; in the cold of the twelfth lunar month, it is as cold as ice.' Wansong nodded (hàn, nod) in approval and instructed him, saying, 'Since you have awakened to the teachings (jiào shèng, Buddhist teachings), in the future, no one in the lecture halls (jiǎng sì, lecture hall) of Jiangnan will surpass you. The great matter of upward striving can be clarified through this.' Wansong resided at Jingshan, and the master carried rice and gathered firewood for the community, not fearing (dàn, fear) hardship. Once, while walking in the forest (lín lù, woods), there was a tiger crouching on the path. The master planted his staff (zhuó xī, put down the tin staff, referring to a monk staying) and went forward, and the tiger fled. He once read Zao Bohe.
論至十地品。中宵隱幾而坐。夢遊兜羅綿世界。登座闡華嚴奧旨。至於結座乃說偈曰。從本已來無。今日何曾有。一毛頭上現。虛空笑開口。咄一咄下座。寤白松。松撫之曰。此聖力之冥被耳。非惟吾道之將行。清涼一宗亦大振矣。無何鬆化去。師懸鐺守塔三載。聞佛慧祇園法師講席之盛戴笠投之。祇園亦默識而愛重。其弟子沙泉頗自負不籍師名。師遂掛錫報先寺。報先與佛慧咫尺之間。故晨則持缽。午則聽講。夕則與同參十餘人敷其義趣。於是眾日漸益香積不繼。師陰禱于伽藍神曰。倘吾與聖教有緣。神其無吝訶護。移時有外道自云間來施米百石。自是報先之盛過於佛慧。開堂之日祇園命侍僧奉以衣拂。而謝還之。瓣香為萬松拈出。已而孑身復徑山凌霄峰。為礙膺未破又力參三年。一夕初夜趺坐。豁爾心境冥會疑滯冰釋。乃躍然說偈曰。千年翠竹萬年松。葉葉枝枝是祖風。云岳高岑棲隱處。無言杲日普皆同。趨禮萬松塔曰。老漢不我欺也。自此道譽益隆學者輻輳。四方交聘歲無虛日。開堂靈隱。門庭嚴峻無賴。僧徹空天然輩睨視不敢近。竟以不測事誣師。不終日事白天然坐誣遁。餘黨笞死者二十人。師南遊赤城。外道歸化者不可勝紀。臺郡教乘之被實師始也闡玄談于大中庵。三日庵災。獨師之丈室巋然無恙。講圓覺
【現代漢語翻譯】 現代漢語譯本： 論述至十地品時，（師）於半夜隱身靠著幾案而坐，夢中神遊兜羅綿世界（指佛教中的一種極樂世界）。登上法座闡述華嚴經的深奧旨意，直到結束時才說了偈語：『從本來就沒有什麼，今日又何曾存在？一毛頭上顯現，虛空都笑開了口。』 咄！一咄！下座。醒來后告訴萬松（指萬松行秀禪師）。萬松撫摸著他說：『這是聖人的力量在暗中加持啊！不僅我的道將要弘揚，清涼一宗（指華嚴宗）也將大大振興了。』 不久萬松圓寂。師懸掛飯鐺守護塔三年。聽說佛慧祇園法師講席非常興盛，便戴著斗笠前去聽講。祇園也默默地認識他並非常器重他。他的弟子沙泉頗為自負，不願藉助老師的名聲。於是師便回到報先寺掛單。報先寺與佛慧寺相距很近，所以早上便去托缽，中午便去聽講，晚上便與十餘位同參一起闡述其中的義理。於是眾人日益增多，寺里的齋飯不夠供應。師便暗中向伽藍神祈禱說：『如果我與聖教有緣，希望神不要吝惜護持。』 不久，有外道從云間來佈施米一百石。從此報先寺的興盛超過了佛慧寺。開堂說法之日，祇園命侍僧送來衣拂，（師）卻謝絕退還。一瓣心香早已被萬松禪師拈出。之後，（師）獨自一人又去了徑山凌霄峰，因為礙膺（指胸中的疑惑）未破，又努力參禪三年。一天晚上，初夜時分趺坐，忽然心境與冥理相會，疑慮像冰一樣消融。於是高興地說了偈語：『千年翠竹萬年松，葉葉枝枝是祖風。云岳高岑棲隱處，無言杲日普皆同。』 趨步禮拜萬松塔說：『老漢沒有欺騙我啊！』 從此道譽日益興隆，學者像車輻一樣聚集而來。四方邀請，每年都沒有空閑的日子。在靈隱寺開堂說法，門庭非常嚴峻，像徹空、天然這樣的無賴僧人，斜眼看著也不敢靠近。最終以莫須有的罪名誣陷師父。不到一天事情就真相大白，天然因誣陷罪而逃遁。其餘黨被笞打致死的有二十人。師父南遊赤城，歸化的外道數不勝數。臺郡的教乘得以弘揚，實際上是從師父開始的。在大中庵闡述玄妙的談論，三天後庵堂發生火災，唯獨師父的丈室巍然無恙。講授圓覺經。
【English Translation】 English version: On the Discourse on the Ten Grounds, (the master) sat in the middle of the night leaning on a low table, dreaming of traveling to the Tuṣita Heaven (a pure land in Buddhism). He ascended the seat and expounded the profound meaning of the Avataṃsaka Sūtra, and at the conclusion, he spoke a verse: 'From the beginning, there was nothing; what has ever existed today? It appears on the tip of a single hair; even emptiness laughs openly.' 'Tut! Tut!' He descended from the seat. Upon awakening, he told Wan Song (Zen Master Wansong Xingxiu). Wan Song stroked him and said, 'This is the secret blessing of the sage's power! Not only will my path be propagated, but the Qingliang School (referring to the Huayan School) will also greatly flourish.' Soon after, Wan Song passed away. The master hung a cooking pot to guard the stupa for three years. Hearing that the lectures of Dharma Master Fohui Qiyuan were very prosperous, he went to listen wearing a bamboo hat. Qiyuan also silently recognized him and greatly valued him. His disciple Sha Quan was quite proud and unwilling to rely on his teacher's reputation. So the master returned to Baoxian Temple to stay. Baoxian Temple was very close to Fohui Temple, so in the morning he would go begging for alms, at noon he would go to listen to lectures, and in the evening he would discuss the meaning with more than ten fellow practitioners. As a result, the number of people increased day by day, and the temple's vegetarian meals were not enough to supply them. The master secretly prayed to the Sangharama deity, saying, 'If I have a connection with the holy teachings, I hope the deity will not be stingy in protecting them.' Soon after, a heretic from Yunjian came to donate one hundred dan of rice. From then on, the prosperity of Baoxian Temple surpassed that of Fohui Temple. On the day of the opening of the Dharma hall, Qiyuan ordered a attendant monk to present a robe and whisk, but (the master) declined and returned them. A petal of incense had already been picked out by Zen Master Wansong. Afterwards, (the master) went alone to Lingxiao Peak on Jing Mountain, because the doubts in his chest had not been broken, he worked hard at Chan practice for another three years. One evening, at the beginning of the night, he sat in the lotus position, and suddenly his mind and the hidden principle met, and his doubts melted like ice. So he happily spoke a verse: 'A thousand-year-old green bamboo, a ten-thousand-year-old pine, each leaf and branch is the ancestral style. The high peaks of Yunyue are places of seclusion, the silent bright sun is universally the same.' He went to worship the Wansong Pagoda and said, 'The old man did not deceive me!' From then on, his reputation for virtue grew day by day, and scholars gathered like spokes on a wheel. Invitations came from all directions, and there was not a single day without them. He opened a Dharma hall at Lingyin Temple, and the gate was very strict, so rogue monks like Che Kong and Tian Ran dared not approach even with sidelong glances. In the end, they falsely accused the master of an unwarranted crime. In less than a day, the truth came out, and Tian Ran fled because of the false accusation. Twenty of the remaining accomplices were beaten to death. The master traveled south to Chicheng, and the number of converted heretics was countless. The propagation of the teachings in the Tai region actually began with the master. He expounded profound discussions at the Dazhong Hermitage. Three days later, the hermitage caught fire, but only the master's room remained unscathed. He lectured on the Śūraṅgama Sūtra.
疏鈔於法海。地產白蓮華。紫芝生於廁。五臺居士因匾其堂曰涌蓮。師居東禪夜夢。文殊跨獅出。乃遺獅乘空而去。獅忽化為童子。師故問曰。爾方獅今童耶。試開口。童子啟頰口如丹朱。師撫其背曰。爾猶獅也。童曰。師口何如。師張口示之。童踴入咽。師驚覺而汗。且喜曰。文殊大智在我腹中矣。不數月五臺陸公率眾命講華嚴大鈔。眾常千指妙峰覺法師入室弟子也。遙宗四明弘天臺教觀之道。以師闡賢首未諳臺衡故。質六即蛣蜣之義。師曰。天臺六即在行人迷悟之分耳。如我在名字則十界皆名字。我證究竟則十界皆究竟。若我蛣蜣十界皆蛣蜣也。非蛣蜣上別有六即。覺曰。不然。天臺六即不論世出世間有情無情。物物皆具隨舉一法六即在焉。何必以我迷悟觀彼優劣哉。師曰。聖人設教誠為汲引迷涂。若云隨舉一法六即在焉是為惟談世諦成於戲論。學人何有哉。前五即置所弗論。如雲究竟一究竟則一切皆究竟。如金出礦。似璧離璞。是故如來初成正覺觀於九界。一切眾生同時成佛。非惟九界正報。全體遮那則九界依報無非寂光。所以嘆云。奇哉眾生具有如來智慧德相。乃因妄想不自證得。豈非以我成佛觀彼皆成佛也。果如子言。其究竟蛣蜣永無成佛日矣。一切眾生而無一人發菩提心。所謂十法界都為一隊無孔鐵錘。
【現代漢語翻譯】 現代漢語譯本：
法海律師著有《疏鈔》，他的地產上長出白蓮花，甚至廁所里也長出紫芝。五臺山的居士因此題寫他的堂名為『涌蓮』。律師住在東禪寺時，夜裡夢見文殊菩薩騎著獅子出現，然後捨棄獅子騰空而去。獅子忽然化為一個童子。律師故意問他說：『你剛才還是獅子，現在是童子嗎？試著張開嘴。』童子張開嘴，口中紅潤如丹砂。律師撫摸他的背說：『你仍然是獅子啊。』童子說：『律師的口是什麼樣的？』律師張開嘴給他看，童子跳起來進入律師的咽喉。律師驚醒后出了很多汗，並且高興地說：『文殊菩薩的大智慧在我的腹中了！』
不久，五臺山的陸公率領眾人請律師講解《華嚴大鈔》。聽眾中常有千人，其中妙峰覺法師是覺法師的入室弟子，他遙承四明知禮法師弘揚天臺教觀的道統。因為律師闡釋賢首宗，不熟悉天臺宗的教義，所以質疑六即中蜣螂的含義。律師說：『天臺宗的六即只是在于修行人迷悟的區分罷了。比如我在名字即的階段，那麼十法界都是名字即；我證得究竟即，那麼十法界都是究竟即。如果我是蜣螂，那麼十法界都是蜣螂。不是說在蜣螂之上另外有六即。』
覺法師說：『不是這樣的。天臺宗的六即不論世間出世間，有情無情，萬物都具備六即，隨便舉出一個法，六即就在其中。何必用我的迷悟來觀察它的優劣呢？』律師說：『聖人設立教法，確實是爲了引導迷惑的人。如果說隨便舉出一個法，六即就在其中，這只是在談論世俗諦，成為一種戲論，學人還有什麼可學的呢？』
前五即暫且不論，如果說究竟即是究竟，那麼一切都是究竟。如同金子從礦石中提煉出來，如同美玉從璞石中分離出來。因此如來最初成正覺時，觀察九法界，一切眾生同時成佛。不僅僅是九法界的正報，全體法身佛毗盧遮那佛，那麼九法界的依報也無非是常寂光凈土。所以感嘆說：『奇哉！眾生都具有如來的智慧德相，只是因為妄想而不能自己證得。』這難道不是以我成佛的視角來看待他們都成佛了嗎？如果像您說的那樣，那麼究竟的蜣螂永遠沒有成佛的那一天了。一切眾生都沒有一個人發起菩提心，這就是所謂的十法界都成為一隊沒有孔的鐵錘。 English_version:
Lawyer Shuchao wrote the 'Commentary on the Subcommentary', and white lotuses grew on his property, even purple ganoderma grew in the toilet. A layman from Mount Wutai therefore inscribed the name of his hall as 'Emerging Lotus'. When the lawyer lived in Dongchan Temple, he dreamed at night that Manjushri Bodhisattva appeared riding a lion, and then abandoned the lion and ascended into the sky. The lion suddenly transformed into a boy. The lawyer deliberately asked him: 'You were just a lion, now you are a boy? Try opening your mouth.' The boy opened his mouth, and the inside was as red as cinnabar. The lawyer stroked his back and said, 'You are still a lion.' The boy said, 'What is the lawyer's mouth like?' The lawyer opened his mouth to show him, and the boy jumped up and entered the lawyer's throat. The lawyer woke up in shock and sweated a lot, and said happily, 'The great wisdom of Manjushri Bodhisattva is in my belly!'
Soon after, Lu Gong from Mount Wutai led the crowd to invite the lawyer to explain the 'Great Commentary on the Avatamsaka Sutra'. There were often thousands of listeners, among whom Dharma Master Miaofeng Jue was an inner disciple of Dharma Master Jue, and he remotely inherited the tradition of Dharma Master Zhiyi of Siming to promote the Tiantai teachings and contemplations. Because the lawyer expounded the teachings of the Xianshou School and was not familiar with the doctrines of the Tiantai School, he questioned the meaning of the dung beetle in the Six Identities. The lawyer said, 'The Six Identities of the Tiantai School are only in the distinction between delusion and enlightenment of practitioners. For example, when I am in the Identity in Name, then the Ten Dharma Realms are all Identity in Name; when I attain the Ultimate Identity, then the Ten Dharma Realms are all Ultimate Identity. If I am a dung beetle, then the Ten Dharma Realms are all dung beetles. It is not that there are Six Identities on top of the dung beetle.'
Dharma Master Jue said, 'That's not right. The Six Identities of the Tiantai School do not discuss sentient or non-sentient beings in the mundane or supramundane realms. All things possess the Six Identities, and the Six Identities are present in any dharma that is mentioned. Why should we use my delusion and enlightenment to observe its merits and demerits?' The lawyer said, 'The sages established teachings indeed to guide those who are lost. If you say that the Six Identities are present in any dharma that is mentioned, then this is only discussing mundane truth and becomes a kind of playful argument. What is there for students to learn?'
Let's leave aside the first five Identities for now. If the Ultimate Identity is ultimate, then everything is ultimate. It is like gold being extracted from ore, like jade being separated from rough stone. Therefore, when the Tathagata first attained perfect enlightenment, he observed the Nine Dharma Realms, and all sentient beings simultaneously became Buddhas. Not only the direct rewards of the Nine Dharma Realms, but the entire Dharmakaya Buddha Vairocana, then the circumstantial rewards of the Nine Dharma Realms are also nothing but the Pure Land of Eternal Tranquility and Light. Therefore, he exclaimed, 'How wonderful! All beings possess the wisdom and virtuous characteristics of the Tathagata, but they cannot realize it themselves because of delusion.' Isn't this looking at them all becoming Buddhas from the perspective of my becoming a Buddha? If it is as you say, then the ultimate dung beetle will never have a day to become a Buddha. If none of the sentient beings generate Bodhicitta, then the so-called Ten Dharma Realms will all become a team of iron hammers without holes.
【English Translation】 Lawyer Shuchao wrote the 'Commentary on the Subcommentary', and white lotuses grew on his property, even purple ganoderma grew in the toilet. A layman from Mount Wutai therefore inscribed the name of his hall as 'Emerging Lotus'. When the lawyer lived in Dongchan Temple, he dreamed at night that Manjushri (Bodhisattva of wisdom) appeared riding a lion, and then abandoned the lion and ascended into the sky. The lion suddenly transformed into a boy. The lawyer deliberately asked him: 'You were just a lion, now you are a boy? Try opening your mouth.' The boy opened his mouth, and the inside was as red as cinnabar. The lawyer stroked his back and said, 'You are still a lion.' The boy said, 'What is the lawyer's mouth like?' The lawyer opened his mouth to show him, and the boy jumped up and entered the lawyer's throat. The lawyer woke up in shock and sweated a lot, and said happily, 'The great wisdom of Manjushri (Bodhisattva of wisdom) is in my belly!' Soon after, Lu Gong from Mount Wutai led the crowd to invite the lawyer to explain the 'Great Commentary on the Avatamsaka Sutra'. There were often thousands of listeners, among whom Dharma Master Miaofeng Jue was an inner disciple of Dharma Master Jue, and he remotely inherited the tradition of Dharma Master Zhiyi of Siming to promote the Tiantai teachings and contemplations. Because the lawyer expounded the teachings of the Xianshou School and was not familiar with the doctrines of the Tiantai School, he questioned the meaning of the dung beetle in the Six Identities. The lawyer said, 'The Six Identities of the Tiantai School are only in the distinction between delusion and enlightenment of practitioners. For example, when I am in the Identity in Name, then the Ten Dharma Realms are all Identity in Name; when I attain the Ultimate Identity, then the Ten Dharma Realms are all Ultimate Identity. If I am a dung beetle, then the Ten Dharma Realms are all dung beetles. It is not that there are Six Identities on top of the dung beetle.' Dharma Master Jue said, 'That's not right. The Six Identities of the Tiantai School do not discuss sentient or non-sentient beings in the mundane or supramundane realms. All things possess the Six Identities, and the Six Identities are present in any dharma that is mentioned. Why should we use my delusion and enlightenment to observe its merits and demerits?' The lawyer said, 'The sages established teachings indeed to guide those who are lost. If you say that the Six Identities are present in any dharma that is mentioned, then this is only discussing mundane truth and becomes a kind of playful argument. What is there for students to learn?' Let's leave aside the first five Identities for now. If the Ultimate Identity is ultimate, then everything is ultimate. It is like gold being extracted from ore, like jade being separated from rough stone. Therefore, when the Tathagata (Buddha) first attained perfect enlightenment, he observed the Nine Dharma Realms, and all sentient beings simultaneously became Buddhas. Not only the direct rewards of the Nine Dharma Realms, but the entire Dharmakaya Buddha Vairocana (Cosmic Buddha), then the circumstantial rewards of the Nine Dharma Realms are also nothing but the Pure Land of Eternal Tranquility and Light. Therefore, he exclaimed, 'How wonderful! All beings possess the wisdom and virtuous characteristics of the Tathagata (Buddha), but they cannot realize it themselves because of delusion.' Isn't this looking at them all becoming Buddhas from the perspective of my becoming a Buddha? If it is as you say, then the ultimate dung beetle will never have a day to become a Buddha. If none of the sentient beings generate Bodhicitta (the aspiration for enlightenment), then the so-called Ten Dharma Realms will all become a team of iron hammers without holes.
若言究竟蛣蜣容有成佛。如來何日復迷而作眾生金重為礦其失孰大。覺曰。究竟蛣蜣非是說也。以其心體本具故曰理即。色相已成方稱究竟。一界既爾。界界總然。當界而論。六即自備。何必以其成佛不成佛難耶。師笑曰。子去做一個究竟蛣蜣也。聞者無不高其論。吳俗尚崇事玄武。比丘亦有披僧伽衣而禮者。師見故逆而問曰。汝奚為而來。曰禮祖師也。師叱曰。汝身為比丘心實外道。其玄武北方一水神耳。教中所謂毗娑門天王是也。彼以神力為佛外護。稱其為祖師。乃披七佛衣拜之。不亦謬且倒乎。遂毀其像易事達磨之像。謂其僧曰。此爾祖師也。凡所過名蘭精舍有事玄武三官盡去之。俾學人專心正道。其護教概如此也。師為人修干孤高性度剛毅。以傳法為已任。故禍患不避其身而欣戚不形乎色。至於登座則慈雲靄然。七眾無不渥其沛澤。白椎則三千炳著八萬森嚴。室中雖不橫施棒喝。聞毒鼓而心死者眾矣。萬曆丁亥秋告眾曰。吾為汝等轉首楞嚴法輪作再后開示。無復為汝更轉也。冬示疾。尤諄諄囑以教乘事。明年正月望后二日吉祥而逝。世壽五十有八。臘四十有六。荼毗塔于徑山。
天臺慈雲寺沙門釋真清傳四(寶珠荊山月溪)
釋真清。號象先。長沙湘潭羅氏子也。生而穎異修干玉立威儀嚴肅不妄
【現代漢語翻譯】 現代漢語譯本：如果說徹底的蜣螂（一種屎殼郎）有可能成佛，那麼如來（佛的稱號）哪天又會迷惑而變成眾生呢？黃金變得沉重成為礦石，這其中的損失哪個更大？覺回答說：『徹底的蜣螂』並不是指這個。因為它的心體本來就具備佛性，所以說是『理即』。色相已經形成才稱為『究竟』。一個世界是這樣，各個世界都是這樣。就一個世界來說，六即（理即、名字即、觀行即、相似即、分證即、究竟即）自然具備。何必用它能不能成佛來為難呢？師父笑著說：『你去做一個徹底的蜣螂吧。』聽到的人沒有不佩服他的論點的。吳地風俗崇尚供奉玄武（道教神祇），比丘（出家修行的男子）中也有披著僧伽衣（僧人的法衣）而禮拜他的。師父看見了，故意反過來問：『你為什麼而來？』回答說：『來禮拜祖師。』師父斥責說：『你身為比丘，心卻是外道。那玄武不過是北方的一個水神罷了。教中所說的毗沙門天王（佛教護法神）就是他。他以神力作為佛的外護。稱他為祖師，竟然披著七佛（過去七佛）的法衣來拜他，不是荒謬而且顛倒嗎？』於是毀壞了玄武的像，換上達磨（禪宗初祖菩提達摩）的像。對那些僧人說：『這才是你們的祖師。』凡是經過的名蘭精舍，有供奉玄武三官（道教神祇）的，都全部去除掉，讓學人專心於正道。他護持佛教大概就是這樣。師父為人身材高大，性格剛毅。以傳法為自己的責任。所以禍患不避其身，而喜悅或憂愁也不表現在臉上。至於登上法座，則慈祥如雲，七眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷、式叉摩那）沒有不受到他的恩澤的。白椎（宣告法會開始）時，三千大千世界都光明照耀，八萬四千法門都莊嚴肅穆。室內雖然不隨意施用棒喝，但聽到毒鼓（比喻佛法）而斷絕妄心的人很多。萬曆丁亥年秋天，告訴眾人說：『我為你們轉首楞嚴法輪（《楞嚴經》的教法），作為再次後的開示。不會再為你們轉了。』冬天生病，尤其諄諄囑咐以佛教事業。第二年正月十五之後兩天，吉祥圓寂。世壽五十八歲，僧臘四十六年。荼毗（火葬）后建塔于徑山。 天臺慈雲寺沙門釋真清傳四（寶珠、荊山、月溪） 釋真清，號象先。長沙湘潭羅氏之子。生來就聰穎特異，身材高大，玉樹臨風，威儀莊重，不隨便。
【English Translation】 English version: If it is said that even a dung beetle (蛣蜣) can ultimately achieve Buddhahood, then when would the Tathagata (如來, title of a Buddha) become deluded again and turn into a sentient being? If gold becomes heavy and turns into ore, which loss is greater? Jue (覺, a name) replied, 'The 'ultimate dung beetle' is not referring to that. It is because its mind-essence inherently possesses Buddha-nature, hence it is called 'Principle Identity' (理即). Only when the form and appearance have been completed is it called 'Ultimate'. One realm is like this, and all realms are like this. Speaking of one realm, the Six Identities (六即, Six stages to Buddhahood: Principle Identity, Name Identity, Practice Identity, Similar Identity, Partial Realization Identity, Ultimate Identity) are naturally complete. Why must you make it difficult by asking whether it can achieve Buddhahood or not?' The master laughed and said, 'Go and become an ultimate dung beetle.' Those who heard it all admired his argument. The custom in Wu (吳, ancient region in China) is to worship Xuanwu (玄武, a Taoist deity). There are also Bhikkhus (比丘, Buddhist monks) who wear Sanghati robes (僧伽衣, monastic robe) and prostrate to him. The master saw this and deliberately asked, 'Why have you come?' He replied, 'To pay respects to the Patriarch.' The master scolded, 'You are a Bhikkhu in body, but in your heart, you are an outsider. That Xuanwu is just a water deity of the north. He is what the teachings call Vaisravana (毗娑門天王, a Buddhist guardian deity). He uses his divine power to protect the Buddha from the outside. To call him a Patriarch and even wear the robes of the Seven Buddhas (七佛, the seven Buddhas of the past) to worship him is not only absurd but also inverted!' Thereupon, he destroyed the image of Xuanwu and replaced it with the image of Dharma (達磨, Bodhidharma, the first patriarch of Zen Buddhism). He said to the monks, 'This is your Patriarch.' Wherever he passed by, if the famous monasteries and retreats had offerings to Xuanwu and the Three Officials (三官, Taoist deities), he would remove them all, so that the students could focus on the right path. That is how he protected the Dharma. The master was tall and upright, with a resolute character. He took it as his responsibility to transmit the Dharma. Therefore, he did not avoid calamities, and his joy or sorrow was not expressed on his face. When he ascended the Dharma seat, he was as compassionate as a cloud, and all seven assemblies (七眾, Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Upasakas, Upasikas, and Shikshamanas) were showered with his grace. When the gavel was struck (白椎, announcing the start of the Dharma assembly), the three thousand great thousand worlds were illuminated, and the eighty-four thousand Dharma gates were solemn and majestic. Although he did not arbitrarily use shouts and blows in the room, many people died to their deluded minds upon hearing the poison drum (毒鼓, metaphor for the Dharma). In the autumn of the Dinghai year of the Wanli era, he told the assembly, 'I will turn the Shurangama Dharma wheel (首楞嚴法輪, the teachings of the Shurangama Sutra 《楞嚴經》) for you as a final teaching. I will not turn it for you again.' In winter, he fell ill, and he especially exhorted them about the affairs of the Buddhist teachings. On the second day after the fifteenth of the first month of the following year, he passed away peacefully. His age was fifty-eight, and his monastic age was forty-six. After cremation (荼毗), a stupa was built for him at Jingshan. Recorded by Shramana Shi Zhenqing (釋真清) of Ciyun Temple (慈雲寺) in Tiantai (天臺), Four (Baozhu (寶珠), Jingshan (荊山), Yuexi (月溪)) Shi Zhenqing (釋真清), also known as Xiangxian (象先), was the son of the Luo family of Xiangtan (湘潭), Changsha (長沙). He was born intelligent and extraordinary, tall and upright, with dignified demeanor, and not frivolous.
言笑。日誦經史數千言終身不忘一字。父為河南縣尹。常對賓朋以大器期之。年十五補邑弟子員。偶有異僧過而目之曰。此法門之良驥也。十九因家難起。遂投南嶽伏虎巖依寶珠和尚剃染受具足戒。令看無字話。自是一心參究寒暑不輟。至二十五從珠游金陵探禹穴。因舟觸岸有聲忽有省。珠大喜曰。幸子大事已明。善宜保護。珠以年高自普陀棲隱於下天竺。時內臣張公永慕珠道行。密奏 張太后賜紫色僧伽黎衣以徴其德。珠忽一日命師曰。吾欲觀化。無令人入。聞吾擊磬聲。當啟戶。數日不聞動定。師密窺牖隙見珠鼻柱垂地。越一日聞磬。師方排闥而入。珠已泯然逝矣。珠既化去。師乃訪鹽官古蹟駐錫覺皇。俄患背疾。感云長入夢授藥病癒。時佛慧寺月溪法師講起信論于吉祥。艷師乃率眾延唱臨濟宗旨。眾扣師室。師從容語之曰。圓宗無象。滿教難思。我若有宗可講。非但法堂前草深一丈。即真空亦為緣慮之場。汝若有法可聽。豈特頭上安頭。實際卻為聲名之境。三世諸佛曆代祖師不過以楔出楔隨迷遣迷。是故會旨者山嶽易移。乖宗者錙銖難入。況起信之旨大徹宗乘。何須更煩忉怛勉之。眾皆稽首而退。師乃南遊天臺窮搜勝絕。懷無見睹之高風誅茆其塔前三年。有荊山法師赴石樑之社。偕師至毗陵永慶。互以楞嚴參
究。荊山嘆曰。某所講經雖精微于佛語。聞師所論誠出卷于塵中。師欲返初服。而禮部唐公荊川留結千日之期。已而復歸天臺古平田寺。臨海王司寇敬所入山訪道。訂為方外交。隨遷華頂天柱峰。修大小彌陀懺六年。暇則敷演十乘闡明三觀。故四方學者攀蘿而至者戶外之履常滿。一夕夢。琳宮綺麗寶樹參差見彌陀三聖。師方展拜。傍有沙彌。授與一牌書曰。戒香薰脩。寤知中品往生之象也。蓋師日勤五悔。密持梵網心地品及十六觀經為常課是亦精誠之所感耳。嘗示眾曰。大乘八萬小乘三千實整六和之模範出三界之梯航也。今世之高流輕蔑律儀惟恃見解。遂令後學不遵佛制輒犯規繩。本自無愆誤造深罪。饒他才過七步辯若懸河。不免識墮鐵城。終未解脫。汝等勉之。萬曆丁亥八月蒙 慈聖宣文明肅皇太后遣使降旨褒崇賜金紋紫方袍以寵之。十月王太初居士因丁內艱。請師就永明禪室闡妙宗鈔。百日為期。時臺郡王理邢某親登云嶠而設供焉。戊子歲儉群盜蜂起。相戒無敢入師之室。槜李五臺居士陸光祖虛芙蓉之席見招。辭不赴忽謂眾曰。桃源之慈雲實懶融四世孫為開山。唐天寶賜額曰云居山曰安國。五代德韶國師中興為第二道場。永明壽禪師剃髮之所。今坐禪石永明庵故址在焉。韶公常領徒五百說法此地。昔螺溪寂法師
請復臺教。諦觀亦親禮足。皆此寺也。今為豪民奪之。將為掩骨所。竊思 朝廷千數百年之香火一旦為俗子葬地。誰之罪也。遂罄衣缽贖歸之。將謀興建。俄云間陸宗伯平泉聘說法于本一院。李方伯沖涵聘講于桐川。再畢返棹嘉禾龍淵。欻抱疾告門人曰。夜來神人啟我為魏府子。其富貴非吾所志也。遂付衣缽遺囑弟子。如法阇維。盡髮長物。於五臺云棲西興五處飯僧。有勉服藥石者。師謝曰。生死藥能拒乎。吾凈土緣熟聖境冥現。此人間世固不久矣。是歲正月七日乃絕粒惟飲檀香水而已。期於二十九日告終。每日雖米漿不入于口。與眾說無生法。誨諭進修而拳拳弗倦。至夕乃起別眾曰。吾即逝矣。無以世俗事累我。眾請曰。和尚往生凈土。九品奚居。曰中品中生也。眾曰。胡不上品生耶。曰吾戒香所薰位止中品。言畢泊然而逝。延五日顏色紅潤如生。手足溫軟怡容可掬。吊者無敢下拜。荼毗日天色霽明凈無纖翳。舉火之際忽有片云。如蓋凝覆其上灑微雨數點。煙焰起時異香充塞。內自殿閣僧房外自路人船子。所聞種種隨力不同。火余骨有三色而鏘鏘有聲。紅者如桃。白者如玉。綠者潤似瑯竿猶香氣鬱郁。師生於嘉靖丁酉十二月二十六日。示寂于萬曆癸巳正月二十九日。世壽五十七。臘三十八。如惺抱骨初建塔慈雲之
南岡。壬寅遷於寺西螺師山右繡文溪之上。武塘了凡居士袁黃撰銘。
明高僧傳卷第四 大正藏第 50 冊 No. 2062 大明高僧傳
大明高僧傳卷第五
皇明天臺山慈雲禪寺沙門釋 如惺 撰
習禪篇第三之一(正傳十六人附見七人)
明州天童寺沙門釋正覺傳一(枯木成丹霞淳)
釋正覺。隰州李氏子也。父諱宗道。母趙氏。誕師之夕光出於屋。人皆異之。年七歲日誦書數千言。十三通五經七史。一日乞從釋氏學無生法。依郡之凈明寺本宗和尚剃髮。受具戒于晉州慈雲寺智瓊和尚。年十八遊方。因自訣曰。若不發明大事誓不歸矣於是渡河首謁枯木成公于汝州。久之無所入。時丹霞淳禪師道價方盛。乃頂笠造焉入門。霞便問。如何是空劫已前自己。師對曰。井底蝦蟆吞卻月。三更不借夜明簾。霞曰。未在更道。師擬議。霞打一拂子曰又道不借。師忽大悟作禮。霞曰。何不道取一句。師曰。某甲今日失錢遭罪。霞曰。未暇打爾。在且去。值霞退居唐州大乘寺。師亦從焉。宣和二年霞遷大洪俾掌記室。三年遷首座。時金粟智雪竇宗輩皆參隨之。真歇了公住長蘆。招師首眾。未幾出主泗洲普照。高宗建炎間住舒州之太平。遷江之圓通能仁。次補長蘆。時寇酋李在抄掠境
【現代漢語翻譯】 現代漢語譯本： 南岡（地名）。壬寅年（年份）遷移到寺廟西邊的螺師山右側繡文溪之上。武塘（地名）了凡居士袁黃撰寫銘文。
《明高僧傳》卷第四 《大正藏》第50冊 No. 2062 《大明高僧傳》
《大明高僧傳》卷第五
皇明天臺山慈雲禪寺沙門釋如惺撰
習禪篇第三之一（正傳十六人附見七人）
明州天童寺沙門釋正覺傳一（枯木成丹霞淳）
釋正覺，隰州（地名）李氏之子。父親名諱宗道，母親趙氏。出生當晚，有光芒從屋中發出，人們都覺得奇異。七歲時，每天能背誦數千字的書籍。十三歲時，通曉五經七史。一天，請求跟隨佛家學習無生法。依止郡中的凈明寺本宗和尚剃度，在晉州慈雲寺智瓊和尚處受具足戒。十八歲時開始遊歷四方，於是自己下定決心說：『如果不能明白這件大事，誓不回去！』於是渡過黃河，首先拜訪汝州的枯木成公。很久之後，仍然沒有領悟。當時丹霞淳禪師的聲望正盛，於是戴著斗笠前去拜訪。剛入門，丹霞淳就問：『什麼是空劫（佛教時間概念，指極長的時間）以前的自己？』釋正覺回答說：『井底的蝦蟆吞掉了月亮，三更時分也不需要夜明簾。』丹霞淳說：『還不到位，再說。』釋正覺猶豫不決。丹霞淳打了一下拂塵說：『又說不需要！』釋正覺忽然大悟，行禮。丹霞淳說：『為什麼不說一句？』釋正覺說：『我今天丟了錢，遭受了罪過。』丹霞淳說：『沒空打你，暫且去吧。』恰逢丹霞淳退居唐州大乘寺，釋正覺也跟隨前往。宣和二年（年份），丹霞淳遷往大洪山，讓釋正覺掌管記室。宣和三年（年份），升爲首座。當時金粟智、雪竇宗等人都在他身邊跟隨。真歇了公住在長蘆寺，邀請釋正覺擔任首座。不久之後，釋正覺出任泗洲普照寺住持。高宗建炎年間（年號），住在舒州太平寺，后遷往江州的圓通能仁寺。之後補任長蘆寺住持。當時寇首李在抄掠邊境。
【English Translation】 English version: Nangang (place name). In the Renyin year (year), it was moved to the west of the temple, above the Xiuwen Creek on the right side of Mount Luoshi. Yuan Huang, a layman of Wutang (place name), wrote the inscription.
Biographies of Eminent Monks of the Ming Dynasty, Volume 4 Taisho Tripitaka, Volume 50, No. 2062, Biographies of Eminent Monks of the Great Ming Dynasty
Biographies of Eminent Monks of the Great Ming Dynasty, Volume 5
Compiled by Shramana Shi Ruxing of Ciyun Zen Temple on Mount Tiantai in the Imperial Ming Dynasty
Chapter Three, Section One on Practicing Chan (Zen) (Sixteen in the Main Biography, Seven Appended)
Biography of Shramana Shi Zhengjue of Tiantong Temple in Mingzhou (Kumu Cheng, Danxia Chun)
Shi Zhengjue was a son of the Li family of Xizhou (place name). His father's name was Zongdao, and his mother was Zhao. On the night of his birth, light emanated from the house, and people found it strange. At the age of seven, he could recite thousands of words of books every day. At the age of thirteen, he was proficient in the Five Classics and Seven Histories. One day, he requested to follow the Buddhist path to learn the unproduced dharma. He relied on Abbot Benzong of Jingming Temple in the prefecture to have his head shaved, and received the complete precepts from Abbot Zhiqiong of Ciyun Temple in Jinzhou. At the age of eighteen, he began to travel around, and then he made up his mind and said: 'If I cannot understand this great matter, I vow not to return!' So he crossed the Yellow River and first visited Kumu Cheng in Ruzhou. After a long time, he still had no insight. At that time, Chan Master Danxia Chun's reputation was flourishing, so he went to visit him wearing a bamboo hat. As soon as he entered the door, Danxia Chun asked: 'What is the self before the empty kalpa (Buddhist time concept, referring to an extremely long time)?' Shi Zhengjue replied: 'The toad at the bottom of the well swallowed the moon, and there is no need for a night-shining curtain in the middle of the night.' Danxia Chun said: 'Not yet, say more.' Shi Zhengjue hesitated. Danxia Chun struck him with a whisk and said: 'You said you didn't need it!' Shi Zhengjue suddenly had a great enlightenment and bowed. Danxia Chun said: 'Why don't you say a word?' Shi Zhengjue said: 'I lost money today and suffered a crime.' Danxia Chun said: 'I don't have time to hit you, go for now.' It happened that Danxia Chun retired to Dacheng Temple in Tangzhou, and Shi Zhengjue also followed. In the second year of Xuanhe (year), Danxia Chun moved to Dahong Mountain and asked Shi Zhengjue to take charge of the record room. In the third year of Xuanhe (year), he was promoted to the chief seat. At that time, Jin Su Zhi, Xuedou Zong and others were all following him. True Repose Liao Gong lived in Changlu Temple and invited Shi Zhengjue to serve as the chief of the assembly. Soon after, Shi Zhengjue became the abbot of Puzhao Temple in Sizhou. During the Jianyan period of Emperor Gaozong (reign title), he lived in Taiping Temple in Shuzhou, and later moved to Yuantong Nengren Temple in Jiangzhou. After that, he was appointed as the abbot of Changlu Temple. At that time, the bandit chief Li Zai was plundering the border.
上乃入寺。眾懼奔散。師獨危坐堂中。但以善語諭之。李在稽首饋金贍眾僧。於是一方賴安寇靜。又越二年乃渡浙之錢塘至明州禮補陀大士。天童虛席。郡守馳檄請師住持。無何胡虜犯境虜至登嶺。遙望嶺上若有神衛。遂斂兵而退。次年被旨主靈隱。將行四眾號阻百鳥哀鳴。師居天童三十年。凡寺舍殿廊無不新者。紹興二十七年九月朔別郡帥檀越。七日還山飯客如常。次辰索浴更衣。端坐為書囑後事訖書偈曰。夢幻空花。六十七年。白鳥湮沒。秋水連天。擲筆而逝。詔謚曰宏智禪師。塔曰妙光。
燕都慶壽寺沙門釋教亨傳二(普照寶)
釋教亨字虛明。濟州任城王氏子也。先有汴京慈濟寺僧福安。居任城有年。精修白業緇素仰重。一日赴齋于芒山村。乃倚樹化去。是夕示夢于女弟馮自彭村。見其乘白馬而下曰。我生於西陳村王光道家。馮覺語母。及其子三人夢皆同。詰旦至光道家詢之。其母劉氏先夕亦夢。安公求寄宿焉。是日果誕亨。乃拳右拇指似不能伸。但瞬而未笑。次日有同業僧福廣福堅。聞而來謁見即呼云。安兄無恙耶。亨熟視舉手伸指而笑。其母嘗臥師于室中。若有人誦摩訶般若之聲。及睟或以佛經酒杯試之。竟取經卷。素不茹葷血。見僧喜從之遊。人皆呼為安山主。故芒山村乃以師事碑于石紀
【現代漢語翻譯】 現代漢語譯本： 於是（他）進入寺廟。眾人害怕，四處奔散。禪師獨自端坐在大堂中，只是用善言勸慰他們。李在（人名）叩頭，獻上金錢供養眾僧。因此，一方得以安定，寇賊平息。又過了兩年，（禪師）渡過浙江，到達錢塘，前往明州禮拜補陀大士（觀音菩薩）。天童寺住持的位置空缺，郡守派人快馬加鞭，請求禪師擔任住持。沒過多久，胡虜侵犯邊境，虜兵到達登嶺。遠遠望見嶺上好像有神靈護衛，於是收兵撤退。第二年，（禪師）奉旨主持靈隱寺。將要動身時，寺中僧眾號啕阻攔，百鳥哀鳴。禪師在天童寺住了三十年，凡是寺廟的房舍殿堂，沒有不是煥然一新的。紹興二十七年九月初一，（禪師）告別郡守和施主們。初七回到寺中，像往常一樣招待客人。第二天早上洗浴更衣，端坐著寫下遺囑，安排後事完畢，寫下偈語說：『夢幻空花，六十七年。白鳥湮沒，秋水連天。』扔下筆去世。朝廷追諡為宏智禪師，塔名為妙光。 燕都慶壽寺沙門釋教亨傳二（普照寶）： 釋教亨（人名），字虛明。濟州任城王氏之子。先前有汴京慈濟寺的僧人福安（人名），在任城住了多年，精進修行，清凈的行業受到僧俗的仰慕和尊重。一天，前往芒山村應齋，於是靠著樹化去。當天晚上，在女弟馮自彭村（地名）的夢中顯現，看見他騎著白馬下來，說：『我生於西陳村王光道家。』馮（人名）醒來告訴母親。和她的三個兒子做的夢都一樣。天亮後到光道家詢問此事。他的母親劉氏（人名）前一天晚上也做了同樣的夢，夢見安公（人名）請求借宿。這一天果然生下了教亨，於是右手的拇指彎曲著，好像不能伸直。只是眨著眼睛，沒有笑。第二天，有同行的僧人福廣（人名）、福堅（人名），聽說后前來拜見，立刻呼喚說：『安兄，您好嗎？』教亨仔細地看著他們，舉起手伸直手指笑了。他的母親曾經讓禪師睡在房間里，好像有人誦讀摩訶般若（大智慧）的聲音。等到稍微長大，或者用佛經、酒杯來試探他，竟然拿取經卷。向來不吃葷腥，看見僧人就高興地跟他們遊玩。人們都稱他為安山主。所以芒山村就用他的事蹟刻碑記載。
【English Translation】 English version: Then (he) entered the temple. The crowd, in fear, scattered. The Master sat alone, upright in the hall, only using kind words to console them. Li Zai (person's name) prostrated himself and offered gold to support the monks. Thus, the area was pacified and the bandits quelled. Two years later, (the Master) crossed the Zhejiang River, arrived at Qiantang, and went to Mingzhou to pay homage to the Great Bodhisattva of Putuo (Avalokiteśvara). The position of abbot at Tiantong Temple was vacant, and the prefect sent a messenger at full speed to request the Master to take on the abbacy. Before long, the Hu barbarians invaded the border, and their troops reached Dengling. From afar, they saw what appeared to be divine guardians on the ridge, so they withdrew their troops. The following year, (the Master) received an imperial decree to preside over Lingyin Temple. As he was about to depart, the monks and laity of the temple wailed in protest, and hundreds of birds cried mournfully. The Master lived at Tiantong Temple for thirty years, and all the temple buildings and halls were renovated. On the first day of the ninth month of the twenty-seventh year of Shaoxing, (the Master) bid farewell to the prefect and patrons. On the seventh day, he returned to the temple and entertained guests as usual. The next morning, he bathed and changed his clothes, sat upright, wrote his will, and finished arranging his affairs. He then wrote a verse saying: 'Illusory dreams, empty flowers, sixty-seven years. White birds vanish in the mist, autumn waters connect to the sky.' He threw down his pen and passed away. The court posthumously conferred upon him the title of Chan Master Hongzhi, and his stupa was named Miaoguang. The Second Biography of the Śrāmaṇa Shi Jiaocheng of Qingshou Temple in Yandu (Puzhao Bao): Shi Jiaocheng (person's name), styled Xuming, was the son of the Wang family of Rencheng, Jizhou. Previously, there was a monk named Fu'an (person's name) from Ciji Temple in Bianjing, who lived in Rencheng for many years, diligently cultivating pure deeds and was revered by both monastics and laity. One day, he went to Mangshan Village for a vegetarian meal and transformed while leaning against a tree. That night, he appeared in a dream to his younger sister, Feng Zipeng Village (place name), riding a white horse and saying: 'I was born into the family of Wang Guangdao in Xichen Village.' Feng (person's name) woke up and told her mother. Her three sons had the same dream. At dawn, they went to the Guangdao family to inquire about it. His mother, Liu (person's name), had also had the same dream the night before, in which An Gong (person's name) asked to stay overnight. That day, Jiaocheng was indeed born, with his right thumb bent as if he could not straighten it. He only blinked and did not smile. The next day, fellow monks Fu Guang (person's name) and Fu Jian (person's name), having heard of this, came to visit and immediately called out, 'Brother An, are you well?' Jiaocheng looked at them carefully, raised his hand, straightened his finger, and smiled. His mother once had the Master sleep in the room, and it was as if someone was reciting the Maha Prajna (Great Wisdom) Sutra. When he was a little older, she tried him with Buddhist scriptures and wine cups, and he actually took the scriptures. He never ate meat or blood, and he was happy to play with monks when he saw them. People called him Master Anshan. Therefore, Mangshan Village erected a stele to record his deeds.
其異。年七歲出家依州之崇覺寺圓和尚剃染。十三受大戒。遇苦瓜先生相之曰。此兒他日坐道場。必領僧萬指。年十五遊方。聞鄭州普照寶和尚法席之盛。於是荷錫自汴發足。寶公夜夢。慶雲如金芙蕖繽紛亂墜。因語眾曰。吾十年無夢矣。今有此。是何祥也。翌日亨至。寶獨異之。師朝夕參叩。寶亦痛劄之。一日往睢陽。忽馬上憶擊竹因緣。凝情不散。如入禪定。將抵河津渾無知覺。同行德滿呼曰。此河津也。亨驚遂下馬悲喜交集。及歸涕以語寶公。寶曰。此僵人耳。切須更蘇轉動始得。曾看日面佛公案。否曰。兒時已念得。寶公笑曰。我只教爾參諸方掉下底禪。但再參去。自有得力處。一日亨于云堂靜坐。忽聞打板聲霍然證入。遂呈偈曰。日面月面。流星閃電。若更遲疑。面門著箭。咄寶公曰。我謾汝不得也。師后出世乃五坐道場。若嵩山之戒壇韶山之雲門鄭州之普照林溪之大覺嵩山之法王。次因金國丞相夾谷清臣請主中都潭柘。遷濟州普照。未幾忽方丈后叢樹中有一株。亭亭高丈餘。而群鴉以次來巢。狀若浮圖。上下十二級。眾賀曰。和尚佛法愈大振乎。不十日詔住慶壽寺。眾常萬人。三年繼主少林。法席大盛。無何師引去乃徜徉於嵩少之間。或放歌或長嘯。如是數年。一日忽覺四大弦緩。杜門堅坐謝絕賓客。至
【現代漢語翻譯】 現代漢語譯本 他與衆不同。七歲時在州里的崇覺寺依圓和尚剃度出家。十三歲受具足戒。苦瓜先生給他看相后說：『這孩子將來會成為說法的主持，必定會統領成千上萬的僧人。』十五歲開始遊歷四方，聽說鄭州普照寺的寶和尚法席興盛，於是挑著錫杖從汴州出發。寶公晚上夢見，慶雲像金色的芙蕖一樣繽紛墜落，於是對眾人說：『我十年沒有做夢了，現在出現這樣的景象，是什麼徵兆呢？』第二天亨到來，寶公對他另眼相看。亨早晚參拜請教，寶公也嚴厲督促他。一天前往睢陽，忽然在馬背上回憶起擊竹的因緣，心神凝聚不散，如同進入禪定。將要到達河津時完全沒有知覺，同行的德滿呼喊說：『這裡是河津啊！』亨驚醒後下馬，悲喜交加。回來后哭著把這件事告訴寶公，寶公說：『這是個僵死的人啊，必須讓他重新甦醒轉動才行。』你曾經看過日面佛的公案嗎？亨回答說：『小時候已經念過了。』寶公笑著說：『我只是教你參究各處禪師掉下來的禪語，只要繼續參究下去，自然會有得力的地方。』一天，亨在云堂**，忽然聽到打板的聲音，豁然證悟，於是呈上偈語說：『日面月面，流星閃電，若更遲疑，面門著箭。』咄！寶公說：『我騙不了你啊。』師父後來出世，先後主持了五座道場，分別是嵩山的戒壇、韶山的雲門、鄭州的普照、林溪的大覺、嵩山的法王。後來因為金國丞相夾谷清臣邀請，主持中都潭柘寺，后遷往濟州普照寺。不久，忽然方丈後面的叢樹中長出一株樹，高聳挺拔有一丈多，而群鴉依次來築巢，形狀像浮圖，上下有十二級。眾人祝賀說：『和尚的佛法越來越興盛了！』不到十天，朝廷下詔讓他主持慶壽寺，常有萬人聚集。三年後，又主持少林寺，法席非常興盛。不久，師父離去，於是就在嵩山和少室山之間徜徉，有時放聲歌唱，有時長聲嘯叫，這樣過了幾年。一天，忽然覺得四大假合之身開始鬆懈，於是關門謝客，堅決不出門，直到……
【English Translation】 English version He was different from others. At the age of seven, he left home and was tonsured at Chongjue Temple in the prefecture, relying on the monk Yuan. At thirteen, he received the full precepts. Master Kugua (Bitter Gourd) examined his face and said, 'This child will one day sit on the Dharma platform and will surely lead tens of thousands of monks.' At the age of fifteen, he traveled around, and hearing of the flourishing Dharma seat of Baogong (Precious) at Puzhao Temple in Zhengzhou, he carried his tin staff and set off from Bianzhou. Baogong dreamed at night that auspicious clouds like golden lotuses were falling in a colorful and chaotic manner. He then said to the assembly, 'I have not dreamed for ten years. What is the omen of this?' The next day, Heng arrived, and Baogong regarded him as special. The master paid respects and consulted him morning and evening, and Baogong also urged him severely. One day, he went to Suiyang and suddenly recalled the cause of striking bamboo on horseback, his mind focused and unwavering, as if entering samadhi. As he approached Hejin, he was completely unaware. His companion, Deman, called out, 'This is Hejin!' Heng was startled and dismounted, filled with sorrow and joy. When he returned, he told Baogong about this with tears. Baogong said, 'This is a stiff person. He must be revived and moved to be effective.' Have you ever seen the case of the 'Sun-faced Buddha'?' Heng replied, 'I have recited it since I was a child.' Baogong smiled and said, 'I only teach you to investigate the Zen words dropped by various Zen masters. Just continue to investigate, and you will naturally gain strength.' One day, Heng was in the cloud hall** when he suddenly heard the sound of the board and attained enlightenment. He then presented a verse saying, 'Sun face, moon face, shooting star, lightning flash. If you hesitate any longer, an arrow will strike your face.' 'Doh!' Baogong said, 'I cannot deceive you.' The master later appeared in the world and presided over five monasteries in succession, namely the Precept Platform of Song Mountain, Yunmen of Shao Mountain, Puzhao of Zhengzhou, Dajue of Linxi, and Fawang of Song Mountain. Later, at the invitation of Jiaguchengchen (Clamping Valley Clear Minister), the prime minister of the Jin Dynasty, he presided over Tanzhe Temple in Zhongdu, and later moved to Puzhao Temple in Jizhou. Soon after, a tree suddenly grew in the bushes behind the abbot's room, towering more than ten feet high, and crows came to nest in succession, shaped like a stupa, with twelve levels up and down. The crowd congratulated him, saying, 'The abbot's Buddha-dharma is becoming more and more prosperous!' In less than ten days, the imperial court issued an edict ordering him to preside over Qingshou Temple, where ten thousand people often gathered. Three years later, he presided over Shaolin Temple, and the Dharma seat was very prosperous. Soon after, the master left and wandered between Song and Shao Mountains, sometimes singing loudly, sometimes whistling for a long time, for several years. One day, he suddenly felt that the four great elements of his body were loosening, so he closed his door and refused to see guests, determined not to go out, until...
金興定已卯七月十日誡其眾曰。汝輩各自勤修。索浴說偈端坐而逝。享年七十。坐夏五十有八。阇維焰如蓮華開合。牙齒目睛不壞。舍利無算。師自兒時額有圓珠涌現于皮間。至是爆然飛去。弟子分設利羅以建塔焉。
臨安府徑山沙門釋宋杲傳三
釋宗杲。號大慧。因居妙喜庵又稱妙喜。產宣州奚氏。即云峰悅之後身也。靈根夙具慧性生知。年方十二即投無雲齊公。十七剃染。初游洞宗之門。洞宗耆宿因師詞鋒之銳乃燃臂香授其心印。師不自肯棄去。依湛堂準。久之不契。湛堂因臥疾俾見圓悟。悟居蜀昭覺。師踟躕未進。一日聞詔遷悟住汴天寧。喜曰。天賜此老與我也。遂先日至天寧。迎悟且自計曰。當終九夏。若同諸方妄以我為是者。我著無禪論去也。值悟開堂舉。僧問雲門。如何是諸佛出身處。門曰。東山水上行。悟曰。天寧即不然。只向他道。薰風自南來殿閣生微涼。師聞忽前後際斷。悟曰也不易。爾到這田地。但可惜死了不能活。不疑言句是為大病。豈不見道。懸崖撒手。自肯承當。絕後再蘇欺君不得。須要信有這些道理。於是令居擇木堂。為不厘務侍者。日同仕夫不時入室。一日悟與客飯次。師不覺舉箸飯皆不入口。悟笑曰。這漢參黃楊木禪到縮了也。師曰。如狗舐熱油鐺。后聞悟室中問僧有
【現代漢語翻譯】 現代漢語譯本：金興定已卯年七月十日，（某位）禪師告誡他的弟子們說：『你們各自努力修行。』之後，他沐浴完畢，說了偈語，端坐而逝，享年七十歲，坐禪修行五十八年。火化（阇維）時，火焰如蓮花般開放閉合，牙齒和眼珠沒有損壞，舍利子數量眾多。這位禪師自幼時額頭就有圓珠在面板間涌現，到這時突然爆裂飛去。弟子們分取他的舍利子，建造佛塔來供奉。
臨安府徑山沙門釋宋杲所著的《傳》第三卷中記載：
釋宗杲（Shi Zonggao），號大慧（Dahui），因為居住在妙喜庵，所以又被稱為妙喜（Miaoxi）。他是宣州奚氏所生，被認為是云峰悅（Yunfeng Yue）的轉世。他天生具有靈根，智慧超群。十二歲時就投奔無雲齊公（Wuyun Qigong），十七歲剃度出家。最初遊學于洞宗（Dongzong）門下。洞宗的長老們因為他言辭鋒利，就燃臂供香，授予他心印。但他並不認可，於是離開，依止湛堂準（Zhutang Zhun），但很久都沒有契合。湛堂準因病臥床，讓他去見圓悟（Yuanwu）。圓悟當時住在蜀地的昭覺寺（Zhaojue Temple），他猶豫不前。一天，聽到詔令遷圓悟到汴京的天寧寺（Tianning Temple）居住，高興地說：『這是上天把這位老禪師賜給我啊！』於是先到天寧寺，迎接圓悟，並且自己計劃說：『我應當在這裡待九個夏天。如果像其他地方的人一樣，錯誤地認為我就是這樣的人，我就寫一篇《無禪論》來反駁他們。』恰逢圓悟開堂講法，舉了雲門（Yunmen）的例子，僧人問：『如何是諸佛出身處？』雲門回答：『東山水上行。』圓悟說：『天寧寺不這樣說，只對他說：薰風自南來，殿閣生微涼。』他聽了之後，忽然感覺前後際斷。圓悟說：『也不容易，你到了這種地步。但可惜死了不能活。不懷疑言句是為大病。豈不見道：懸崖撒手，自肯承當，絕後再蘇欺君不得。須要信有這些道理。』於是讓他住在擇木堂，擔任不管理事務的侍者。每天和士大夫們在一起，不時進入圓悟的房間。一天，圓悟和客人吃飯時，他不自覺地拿起筷子，飯都吃不進去。圓悟笑著說：『這人蔘黃楊木禪參到縮了。』他說：『如狗舔熱油鐺。』後來聽到圓悟在房間里問僧人有
【English Translation】 English version: On the tenth day of the seventh month of the year Jimao in the Jin Xingding era, (a certain) Chan master admonished his disciples, saying, 'Each of you should diligently cultivate yourselves.' After bathing, he spoke a verse, sat upright, and passed away, at the age of seventy, having spent fifty-eight years in seated meditation and practice. During cremation (Javet), the flames opened and closed like a lotus flower. His teeth and eyeballs remained intact, and countless sharira (relics) were found. From childhood, this master had a round pearl emerging from the skin on his forehead, which at this time suddenly burst and flew away. The disciples divided his sharira and built pagodas to enshrine them.
From the third volume of the 'Biography' by the Shramana Shi Songgao of Jingshan Temple in Lin'an Prefecture:
Shi Zonggao, also known as Dahui (Great Wisdom), and also called Miaoxi (Wonderful Joy) because he resided at Miaoxi Hermitage. He was born into the Xi family of Xuanzhou and was considered to be a reincarnation of Yunfeng Yue. He possessed innate spiritual roots and was born with wisdom. At the age of twelve, he joined Wuyun Qigong. At seventeen, he was tonsured and became a monk. Initially, he studied under the Dongzong school. The elders of Dongzong, impressed by the sharpness of his words, burned incense on their arms and transmitted the mind-seal to him. However, he did not accept it and left, relying on Zhutang Zhun, but they did not resonate for a long time. Zhutang Zhun, being ill and bedridden, told him to see Yuanwu. Yuanwu was then residing at Zhaojue Temple in Shu. He hesitated to go. One day, he heard that Yuanwu had been summoned to reside at Tianning Temple in Bianjing, and he rejoiced, saying, 'Heaven has bestowed this old master upon me!' So he went to Tianning Temple first to welcome Yuanwu and planned, 'I should stay here for nine summers. If, like people in other places, they mistakenly think that I am like this, I will write a 'Treatise on No Chan' to refute them.' It happened that Yuanwu was giving a Dharma talk, citing the example of Yunmen. A monk asked, 'What is the birthplace of all Buddhas?' Yunmen replied, 'Walking on the water of Dongshan.' Yuanwu said, 'Tianning Temple does not say it that way, but only says: The gentle breeze comes from the south, and a slight coolness arises in the halls.' Upon hearing this, he suddenly felt the cessation of past and future. Yuanwu said, 'Not easy, you have reached this stage. But it is a pity that you are dead and cannot live. Not doubting words is a great illness. Have you not heard it said: Letting go at the edge of a cliff, willingly accepting, reviving after death, you cannot deceive the ruler. You must believe in these principles.' So he was assigned to live in Zemu Hall, serving as an attendant without managing affairs. He spent his days with scholars and officials, occasionally entering Yuanwu's room. One day, while Yuanwu was having a meal with guests, he unconsciously picked up his chopsticks, but could not eat. Yuanwu smiled and said, 'This man has meditated on Huangyang wood Chan to the point of shrinking.' He said, 'Like a dog licking a hot oil pan.' Later, he heard Yuanwu in his room asking a monk about
句無句如藤倚樹話。師遂問曰。聞和尚當時在五祖。曾問此話不知五祖道甚麼。悟笑而不答。師曰。和尚當時既對眾問。今說何妨。悟不得已曰。我問五祖。有句無句如藤倚樹。意旨如何。祖曰描也。描不成畫也畫不就。又問。樹倒藤枯時如何。祖曰相隨來也。師當下釋然大悟曰。我會也。悟歷舉數段因緣詰之。皆酬對無滯。悟喜謂之曰。始知吾不汝欺也。乃著臨濟正宗記付之俾掌記室。未幾圓悟返蜀。師因韜晦結庵以居。后度夏虎丘。閱華嚴至第七地菩薩得無生法忍處。忽洞明湛堂所示殃崛摩羅持缽救產婦因緣。宋紹興七年詔住雙徑。一日圓悟訃音至。師自撰文致祭。即晚小參舉。僧問長沙。南泉遷化向甚處去。沙曰。東村作驢西村作馬。僧曰。意旨如何。沙曰。要騎便騎。要下便下。若是徑山即不然。若有僧問圓悟先師遷化向甚處去。向他道墮大阿鼻地獄。意旨如何。曰饑餐洋銅渴飲鐵汁。還有人救得也無。曰無人救得。曰如何救不得。曰是此老尋常茶飯。十一年五月秦檜以師為張九成黨毀其衣牒竄衡州。三十六年十月詔移梅陽。不久復其形服放還。十一月詔住阿育王二十八年。降旨令師再住徑山。大弘圓悟宗旨。辛巳春退居明月堂。一夕眾見一星殞于寺西流光赫然。尋示微疾。八月九日謂眾曰。吾翌日始行。是
【現代漢語翻譯】 現代漢語譯本 『句無句如藤倚樹』（有句無句就像藤蔓依附樹木）這句話。師（指徑山禪師）於是問道：『聽說和尚您當時在五祖（指五祖法演禪師）處，曾問過這句話，不知五祖怎麼回答的？』悟（指圓悟克勤禪師）笑著不回答。師說：『和尚您當時既然當著大家問了，現在說說又何妨？』悟不得已說：『我問五祖，『有句無句如藤倚樹』，意旨如何？』五祖說：『描也，描不成；畫也，畫不就。』又問：『樹倒藤枯時如何？』五祖說：『相隨來也。』師當下釋然大悟說：『我會了！』悟歷數數段因緣來詰問他，師都對答如流，沒有滯礙。悟高興地說：『現在才知道我沒有欺騙你啊！』於是寫了《臨濟正宗記》交付給他，讓他掌管記室。不久，圓悟返回四川。師於是韜光養晦，結庵居住。後來在虎丘度夏，閱讀《華嚴經》至第七地菩薩得到無生法忍之處，忽然洞明湛堂（指湛堂準禪師）所示的鴦崛摩羅（Aṅgulimāla，指殺人魔，后被佛陀度化）持缽救助難產婦人的因緣。宋紹興七年，皇帝下詔讓他住持雙徑寺。一日，圓悟的訃告傳來，師親自撰寫祭文致祭。當晚小參時舉例說，有僧人問長沙（指長沙景岑禪師）：『南泉（指南泉普愿禪師）遷化後向哪裡去了？』長沙說：『東村作驢，西村作馬。』僧人說：『意旨如何？』長沙說：『要騎便騎，要下便下。』如果是徑山（指徑山禪師），就不是這樣說。如果有僧人問圓悟先師遷化後向哪裡去了，就向他說墮入大阿鼻地獄（Avīci，八大地獄中最下層）。意旨如何？』說：『饑餐洋銅，渴飲鐵汁。』還有人救得了他嗎？』說：『沒有人救得了。』說：『為什麼救不了？』說：『這是這位老人家尋常的茶飯。』紹興十一年五月，秦檜（南宋奸臣）因為師是張九成（南宋官員，因反對議和被貶）一黨，毀了他的僧衣度牒，將他流放到衡州。紹興三十六年十月，皇帝下詔將他移到梅陽。不久恢復了他的僧人身份，放他回鄉。紹興三十六年十一月，皇帝下詔讓他住持阿育王寺二十八年。又下旨令師再次住持徑山寺，大力弘揚圓悟的宗旨。辛巳年春天，師退居明月堂。一天晚上，眾人看見一顆星星隕落在寺廟西邊，流光非常明亮。不久，師略微感到不適。八月初九，對眾人說：『我明天就要走了。』
【English Translation】 English version The phrase 『Having a phrase is like a vine clinging to a tree, having no phrase is also like a vine clinging to a tree.』 Then the Master (referring to Chan Master Jingshan) asked, 『I heard that when you, Venerable Monk, were at the place of the Fifth Patriarch (referring to Chan Master Wuzu Fayan), you once asked this phrase. I wonder what the Fifth Patriarch said?』 Wu (referring to Chan Master Yuanwu Keqin) smiled and did not answer. The Master said, 『Since you, Venerable Monk, asked in front of everyone at that time, what harm is there in saying it now?』 Wu reluctantly said, 『I asked the Fifth Patriarch, 『What is the meaning of 『Having a phrase is like a vine clinging to a tree, having no phrase is also like a vine clinging to a tree』?』 The Fifth Patriarch said, 『Describing it, it cannot be described; painting it, it cannot be painted.』 I also asked, 『What happens when the tree falls and the vine withers?』 The Fifth Patriarch said, 『They come together.』 The Master immediately had a clear and great enlightenment, saying, 『I understand!』 Wu recounted several causes and conditions to question him, and the Master answered fluently without any hindrance. Wu happily said, 『Now I know that I have not deceived you!』 Thereupon, he wrote the 『Record of the Linji Orthodox Lineage』 and entrusted it to him, letting him manage the records room. Not long after, Yuanwu returned to Sichuan. The Master then concealed his talents and lived in a hermitage. Later, he spent the summer at Tiger Hill, reading the Avataṃsaka Sūtra until the point where the seventh-ground Bodhisattva attained the non-origination forbearance, and suddenly understood the cause and condition of Venerable Zhandang (referring to Chan Master Zhandang Zhun) showing Aṅgulimāla (the murderer who was later converted by the Buddha) holding a bowl to save a woman in difficult labor. In the seventh year of the Shaoxing era of the Song Dynasty, the emperor issued an edict for him to reside at Shuangjing Temple. One day, the news of Yuanwu's death arrived, and the Master personally wrote a eulogy to offer condolences. That evening, during the small assembly, he gave an example, saying that a monk asked Changsha (referring to Chan Master Changsha Jingcen), 『Where did Nanquan (referring to Chan Master Nanquan Puyuan) go after his transformation?』 Changsha said, 『In the east village, he becomes a donkey; in the west village, he becomes a horse.』 The monk said, 『What is the meaning of this?』 Changsha said, 『Ride him if you want to ride him, dismount him if you want to dismount him.』 If it were Jingshan (referring to Chan Master Jingshan), he would not say it like this. If a monk asked where the late teacher Yuanwu went after his transformation, he would say that he fell into the great Avīci hell. What is the meaning of this?』 He said, 『He eats molten copper when he is hungry and drinks iron juice when he is thirsty.』 Is there anyone who can save him?』 He said, 『No one can save him.』 He said, 『Why can't he be saved?』 He said, 『This is the old man's usual tea and rice.』 In the fifth month of the eleventh year of Shaoxing, Qin Hui (a treacherous official of the Southern Song Dynasty) destroyed the Master's monastic robe and certificate because he was a member of Zhang Jiucheng's (an official of the Southern Song Dynasty who was demoted for opposing the peace talks) faction, and exiled him to Hengzhou. In the tenth month of the thirty-sixth year of Shaoxing, the emperor issued an edict to move him to Meiyang. Soon after, his monastic status was restored, and he was allowed to return home. In the eleventh month of the thirty-sixth year of Shaoxing, the emperor issued an edict for him to reside at Ayuwang Temple for twenty-eight years. He also issued an edict ordering the Master to reside at Jingshan Temple again, greatly promoting the teachings of Yuanwu. In the spring of the Xin Si year, the Master retired to Mingyue Hall. One night, the crowd saw a star fall to the west of the temple, and the light was very bright. Soon after, the Master felt slightly unwell. On the ninth day of the eighth month, he said to the crowd, 『I will leave tomorrow.』
夕五鼓手書遺表並囑後事。有僧了賢請偈。師乃大書曰。生也只么死也只么。有偈無偈是甚麼熱。委然而逝。世壽七十有五。坐五十八夏。謚曰普覺。塔名寶光。
平江府虎丘沙門釋紹隆傳四
釋紹隆和州含山人也。年九歲辭親投佛慧院。六年得度受具足戒。精研律部。五夏而後遊方。首訪長蘆信和尚得其大略而已。一日見有僧傳圓悟勤禪師語至。隆讀之嘆曰。想口生液。雖未得澆腸沃胃。要且使人慶快。第恨未聆謦咳耳。遂至寶峰依湛堂。次見黃龍死心。然後參圓悟。一日入室。圓悟問曰。見見之時見猶離見見不能及。悟忽舉拳曰。還見么。隆曰見。悟曰。頭上安頭。隆聞脫然契證。悟曰。見個甚麼。隆對曰。竹密不妨流水過。悟首肯之俾掌藏鑰。有僧問于圓悟曰。隆藏主其柔易若此。烏能為哉。悟笑曰。瞌睡虎耳。后因圓悟退老回蜀。隆乃住邑之城西開聖。宋建炎結廬于桐峰之下。郡守李光延居彰教。次遷虎丘。道大顯著。因追繹白雲端立祖堂故事乃曰。為人之後不能躬行遺訓。于義安乎。遂影象奉安題贊其上。達磨贊曰。闔國人難挽。西攜只履歸。只應熊耳月。千古冷光輝。百丈贊曰。迅雷吼破澄潭月。當下曾經三日聾。去卻膏盲必死疾。叢林從此有家風。開山明教大師贊曰。春至百花觸處開。幽
香旖旎襲人來。臨風無限深深意。聲色堆中絕點埃。蓋白雲以。百丈海禪師建立禪規之功宜配享達磨。可謂知本矣。隆能遵行而為贊。又且發明其道。亦為知禮者歟。紹興丙辰示微恙加趺而逝。塔全身於寺之西南隅。
系曰。北宋三佛並唱演公之道。惟佛果得其髓也。而入佛果之室坐無畏床師子吼者又不下十餘人。獨后法嗣之繩繩直至我 明嘉隆猶有臭氣。觸人巴鼻者妙喜與瞌睡虎之裔耳。他則三四傳便乃寂然無聲。然此二老可謂源遠流長者也。當時稱二甘露門。不亦宜乎。
慶元育王山沙門釋端裕傳五
釋端裕。號佛智。吳越錢王之裔也。六世祖守會稽因家焉。師生而岐嶷眉目淵秀。十四驅烏于大善寺。十八得度受具。往依凈慈一禪師。未幾偶聞僧系露柱曰爾何不說禪。裕忽有微省。去謁龍門遠甘露卓泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。一日悟問。正法眼藏向這瞎驢邊滅卻。即今是滅不滅。曰請和尚合取口好。悟曰。此猶未出常情。裕擬對。悟擊之裕頓去所滯。侍悟居天寧命掌記室。尋分座道聲藹著京西。憲請開法丹霞。次遷虎丘徑山。謝事狥平江道俗之請庵于西華。閱數稔敕居建康保寧。后移蘇城萬壽及閩中玄妙壽山西禪。覆被旨補靈隱慈寧。皇太后幸韋王第。召裕演法賜金襕袈裟。
【現代漢語翻譯】 現代漢語譯本 香氣飄逸，令人陶醉。迎著風，感受到無限的深情厚意。在這充滿聲色的世界中，竟然沒有一絲塵埃。就像被白雲覆蓋一樣。百丈海禪師建立禪規的功績，應該讓他配享達磨（Bodhidharma，禪宗始祖）。這真可謂是抓住了根本。隆能禪師遵照執行，並且為之讚頌，也可以說是懂得禮儀的人。紹興丙辰年，略感不適，便跏趺坐化圓寂。全身舍利塔建在寺廟的西南角。
系曰：北宋時期，三位佛（指佛果克勤、圓悟克勤、大慧宗杲）都宣揚演公（楊岐方會）的禪道，只有佛果克勤（Foguo Keqin）得到了其中的精髓。而進入佛果克勤的禪室，坐在無畏床上，發出獅子吼的人，也不下十餘人。唯獨後來的法嗣綿延不絕，直到我明朝嘉靖、隆慶年間，仍然有他的影響，觸動人們的鼻端，那就是妙喜（大慧宗杲）和瞌睡虎（虎丘紹隆）的後代。其他的人，三四傳之後便寂然無聲了。然而這兩位老禪師可以說是源遠流長啊。當時人們稱他們為二甘露門，不也很合適嗎？
慶元育王山沙門釋端裕傳五
釋端裕（釋端裕），號佛智（Fozhi），是吳越錢王的後代。他的六世祖在會稽做官，因此在那裡安家。釋端裕天生聰慧，眉目清秀。十四歲時在大善寺做驅趕烏鴉的雜役。十八歲時剃度出家，受具足戒。前往凈慈寺依止一禪師。不久，偶然聽到僧人對著露柱說：『你為什麼不說禪？』釋端裕忽然有所領悟。之後去拜謁龍門遠（Longmen Yuan）、甘露卓（Ganluo Zhuo）、泐潭祥（Letan Xiang），都因為他的聰穎而被看重。晚年時在鐘阜拜見圓悟克勤（Yuanwu Keqin）。一天，圓悟克勤問：『正法眼藏（Zhengfa Yanzang）向這瞎驢邊滅卻，即今是滅不滅？』（Zhengfa Yanzang has been extinguished by this blind donkey, is it extinguished or not now?）釋端裕回答說：『請和尚合取口好。』（Please close your mouth, Master.）圓悟克勤說：『此猶未出常情。』（This still hasn't gone beyond the ordinary.）釋端裕正要回答，圓悟克勤打了他一下，釋端裕頓時去除了心中的滯礙。侍奉圓悟克勤住在天寧寺時，被任命掌管記室。不久，他開壇講法，聲名遠播京西。被憲司邀請到丹霞寺開法，之後又遷往虎丘寺、徑山寺。辭去寺務后，應平江道俗的請求，在西華庵居住。過了幾年，奉皇帝的命令居住在建康保寧寺。後來又移居到蘇州萬壽寺以及閩中玄妙壽山禪寺。再次被皇帝下旨補任靈隱慈寧寺住持。皇太后到韋王府邸，召見釋端裕演說佛法，並賜予他金襕袈裟。
【English Translation】 English version The fragrant aroma assails the senses. Facing the wind, one feels boundless deep affection. In this world filled with sights and sounds, there is not a speck of dust. It is as if covered by white clouds. Baizhang Hai Chanshi's (Baizhang Hai Chanshi) merit in establishing the Chan rules deserves to be paired with that of Bodhidharma (Bodhidharma, the first patriarch of Zen). This can be said to have grasped the root. Longneng Chanshi (Longneng Chanshi) followed and praised it, and can also be said to be one who understands etiquette. In the Bingchen year of Shaoxing, feeling slightly unwell, he sat in the lotus position and passed away. His complete body stupa was built in the southwest corner of the temple.
A note says: During the Northern Song Dynasty, the three Buddhas (referring to Foguo Keqin, Yuanwu Keqin, and Dahui Zonggao) all propagated the Chan path of Yan Gong (Yangqi Fanghui), but only Foguo Keqin (Foguo Keqin) obtained its essence. And those who entered Foguo Keqin's room, sat on the fearless bed, and roared like lions numbered no less than ten. Only the subsequent Dharma heirs continued uninterrupted, and even during the Jiajing and Longqing years of my Ming Dynasty, his influence remained, touching people's noses, namely the descendants of Miaoxi (Dahui Zonggao) and Sleepy Tiger (Huqiu Shaolong). Others, after three or four generations, became silent and without a sound. However, these two old Chan masters can be said to have a long and distant source. At that time, people called them the Two Gates of Ambrosia, wouldn't that be fitting?
Shramana Shi Duanyu of Yuwang Mountain in Qingyuan, Chapter Five
Shi Duanyu (Shi Duanyu), named Fozhi (Fozhi), was a descendant of King Qian of Wuyue. His sixth-generation ancestor served as an official in Kuaiji, and thus settled there. Shi Duanyu was born intelligent, with clear and beautiful features. At the age of fourteen, he worked as a chore to drive away crows at the Dashan Temple. At the age of eighteen, he was tonsured and received the full precepts. He went to Jici Temple to rely on a Chan master. Soon after, he accidentally heard a monk say to a dew pillar: 'Why don't you speak Chan?' Shi Duanyu suddenly had a slight realization. Afterwards, he went to visit Longmen Yuan (Longmen Yuan), Ganluo Zhuo (Ganluo Zhuo), and Letan Xiang (Letan Xiang), and was valued for his intelligence. In his later years, he met Yuanwu Keqin (Yuanwu Keqin) at Zhongfu. One day, Yuanwu Keqin asked: 'Zhengfa Yanzang (Zhengfa Yanzang) has been extinguished by this blind donkey, is it extinguished or not now?' Shi Duanyu replied: 'Please close your mouth, Master.' Yuanwu Keqin said: 'This still hasn't gone beyond the ordinary.' As Shi Duanyu was about to answer, Yuanwu Keqin struck him, and Shi Duanyu immediately removed the stagnation in his mind. While serving Yuanwu Keqin at Tianning Temple, he was appointed to manage the records room. Soon after, he opened a Dharma assembly, and his reputation spread far and wide in Jingxi. He was invited by the Xian Department to open a Dharma assembly at Danxia Temple, and later moved to Huqiu Temple and Jingshan Temple. After resigning from temple affairs, he resided at Xihua Hermitage at the request of the people of Pingjiang. After several years, he was ordered by the emperor to reside at Jiankang Baoning Temple. Later, he moved to Suzhou Wanshou Temple and Xuanmiao Shoushan Chan Temple in Minzhong. He was again ordered by the emperor to fill the position of abbot of Lingyin Cining Temple. The Empress Dowager visited the residence of Prince Wei, summoned Shi Duanyu to expound the Dharma, and bestowed upon him a golden kasaya.
乞歸西華舊隱。紹興戊辰秋赴育王之命。上堂曰。德山入門便棒。多向布袋里埋蹤。臨濟入門便喝。總在聲塵中出沒。若是英靈衲子。直須足下風生超越古今途轍。拈拄杖卓一下喝一喝曰。只這個何似生。若喚作棒喝。瞌睡未惺。不喚作棒喝。未識德山臨濟。畢竟如何。卓一下曰。總不得動著。僧問。如何是賓中賓。裕曰。爾是田庫奴。僧曰。如何是賓中主。曰相逢猶莽鹵。僧曰。如何主中賓。曰劍氣爍愁雲。曰如何是主中主。師曰。敲骨打髓。裕蒞眾色必凜然寢食不背眾唱道無倦。紹興庚午十月初示微疾。至十八日首座法全請遺訓。師曰。盡此心意以道相資。語絕而逝。火后目睛齒舌不壞。其地發光終夕。得設利無算。逾月不絕。黃冠羅肇常平日問道于裕。適外歸獨無所獲。羅念勤切。方與客食。咀噍間若有物。吐哺則設利也。大如菽色若琥珀。好事者持去。遂再拜于阇維所。聞香篋有聲。亟開所獲如前而差紅潤。門人奉遺骨分塔于鄮峰西華。謚大悟禪師。
潭州大溈山沙門釋法泰傳六
釋法泰號佛性。漢州李氏子。僧問。理隨事變該萬有而一片虛凝。事逐理融等千差而咸歸實際。如何是理法界。師曰。山河大地。曰如何是事法界。師曰。萬象森羅。曰如何是理事無礙法界。師曰。東西南北。曰如何是
事事無礙法界。師曰。上下四維。上堂渺渺邈邈十方該括。坦坦蕩蕩絕形絕相。目欲視而睛枯。口欲談而詞喪。文殊普賢全無伎倆。臨濟德山不妨提唱。龜吞陜府鐵牛。蛇咬嘉州大像。嚇得東海鯉魚直至如今肚脹。上堂憶昔遊方日獲得二種物。一是金剛錘。一是千聖骨。持行宇宙中氣岸高突兀。如是三十年用之為準則。而今年老矣。一物知何物擲下金剛錘擊碎千聖骨。拋向四衢道不能更惜得。任意過浮生。指南將作北。呼龜以為鱉。喚豆以為粟。從他明眼人笑我無繩墨。
天臺護國寺沙門釋景元傳七
釋景元號此庵。溫州永嘉張氏子也。年十八依靈山希拱和尚圓具戒。習臺教三䆊。棄去謁圓悟勤禪師于鐘阜。聞僧讀死心和尚小參語。云。既迷須得個悟。既悟須識悟中迷迷中悟。迷悟雙忘卻從無迷悟處建立一切法。元聞而疑。即趨佛殿以手托開門扉。豁然大徹機辯逸發。圓悟目為聱頭元侍者。悟自讚像付之曰。生平只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳跟。大地撮來墨漆黑。晚年轉覆沒刀刀。奮金剛椎碎窠窟。他時要識圓悟面。一為渠儂並坫出。自爾鏟彩埋光不求聞達。后為括蒼太守耿延禧慕元欲致開法南明。物色得元于臺之報恩。迫其受命。僧問。三聖道。我逢人即出。出則不為人。意旨如何。曰
【現代漢語翻譯】 現代漢語譯本： 事事無礙法界（Dharmadhatu，一切事物相互依存的境界）。 師父說：上下四維（指各個方向），上堂說法時，渺渺邈邈，十方世界都包含其中。坦坦蕩蕩，超越了形狀和表象。眼睛想看卻視力枯竭，口想說卻詞語喪失。文殊（Manjusri，智慧的菩薩）普賢（Samantabhadra，行愿的菩薩）完全沒有辦法。臨濟（Linji，禪宗大師）德山（Deshan，禪宗大師）不妨提倡。烏龜吞下了陜府的鐵牛，蛇咬了嘉州的大象。嚇得東海的鯉魚直到如今肚子還脹著。上堂時回憶起以前遊方的時候，獲得了兩種東西。一是金剛錘（Vajra hammer，比喻摧毀煩惱的工具），一是千聖骨（指歷代聖賢的遺骨，比喻他們的教誨）。拿著它們在宇宙中行走，氣概高昂突出。像這樣三十年，用它們作為準則。而今年老了，一件東西也不知道是什麼，扔下金剛錘，擊碎千聖骨。拋向四通八達的道路，不再珍惜。任意度過一生，指南方卻當作北方。把烏龜叫做鱉，把豆子叫做小米。任憑明眼人嘲笑我沒有規矩。
天臺護國寺沙門釋景元傳七
釋景元，號此庵。是溫州永嘉張氏的兒子。十八歲時依靈山希拱和尚受具足戒。學習天臺宗的教義三年。後來離開去拜訪圓悟勤禪師于鐘阜。聽到僧人讀死心和尚的小參語，說：『既然迷惑，就必須有個覺悟。既然覺悟，就必須認識覺悟中的迷惑和迷惑中的覺悟。迷惑和覺悟都忘記了，才能從沒有迷惑和覺悟的地方建立一切法。』景元聽了感到疑惑，就跑到佛殿用手推開門，豁然大悟，機智辯才橫溢。圓悟稱他為『聱頭元侍者』。圓悟自己讚頌自己的畫像並把它交給景元，說：『我一生只說聱頭禪（指難以理解的禪），碰到聱頭就像碰到鐵壁。脫掉羅網，截斷腳跟。把大地撮起來，一片漆黑。晚年更加沒有刀刀見血。揮舞金剛椎，擊碎老巢。他時想要認識圓悟的面目，就為他在旁邊站出來。』從此以後，隱藏才華，不求聞達。後來括蒼太守耿延禧仰慕景元，想要請他到南明開法。在臺州的報恩寺找到了景元，強迫他接受任命。僧人問：『三聖（Sansheng，禪宗祖師）說：我遇到人就出，出了就不為人。』這是什麼意思？』（景元）回答說：
【English Translation】 English version: The Dharmadhatu (法界, realm of Dharma) is unobstructed in all things. The Master said: Above, below, and in the four directions, during the Dharma talk, it is vast and boundless, encompassing the ten directions. Open and expansive, transcending form and appearance. The eyes want to see but the vision fails, the mouth wants to speak but the words are lost. Manjusri (文殊, the Bodhisattva of wisdom) and Samantabhadra (普賢, the Bodhisattva of practice and vows) are completely helpless. Linji (臨濟, a Chan master) and Deshan (德山, a Chan master) might as well advocate. A turtle swallows the iron ox of Shanfu, a snake bites the elephant of Jiazhou. The carp in the East Sea is so frightened that its belly is still swollen to this day. Recalling the days of wandering in the past, I obtained two things. One is the Vajra hammer (金剛錘, a tool to destroy afflictions), and the other is the bones of a thousand sages (千聖骨, referring to the teachings of past sages). Holding them, I walked in the universe with a high and prominent spirit. For thirty years, I have used them as the standard. But now that I am old, I don't even know what one thing is, throwing down the Vajra hammer and smashing the bones of a thousand sages. Throwing them to the crossroads, I no longer cherish them. I spend my life arbitrarily, taking south for north. Calling a turtle a soft-shelled turtle, calling beans millet. Let those with clear eyes laugh at me for having no rules.
Transmission of Shramana Shishi Jingyuan of Huguo Temple in Tiantai, Seven
Shishi Jingyuan, named C庵. He was the son of the Zhang family of Yongjia, Wenzhou. At the age of eighteen, he received the full precepts from the Venerable Xigong of Lingshan. He studied the teachings of the Tiantai school for three years. Later, he left to visit Chan Master Yuanwu Qin at Zhongfu. He heard a monk reading the short Dharma talk of Master Sixin, saying: 'Since there is delusion, there must be enlightenment. Since there is enlightenment, one must recognize the delusion in enlightenment and the enlightenment in delusion. Forget both delusion and enlightenment, and then establish all Dharmas from the place where there is no delusion or enlightenment.' Jingyuan felt doubtful upon hearing this, so he ran to the Buddha hall and pushed open the door with his hand, suddenly realizing enlightenment, his wit and eloquence overflowing. Yuanwu called him 'Stubborn Yuan attendant'. Yuanwu praised his own portrait and gave it to Jingyuan, saying: 'All my life I have only spoken stubborn Chan (聱頭禪, difficult to understand Chan), encountering stubbornness is like encountering an iron wall. Take off the net, cut off the heels. Gather the earth, and it is pitch black. In old age, there is even more no bloodless knife. Wield the Vajra pestle and smash the nest. If you want to recognize Yuanwu's face in the future, stand out for him.' From then on, he hid his talents and did not seek fame. Later, Geng Yanxi, the prefect of Kuocang, admired Jingyuan and wanted to invite him to Nanming to open the Dharma. He found Jingyuan at Baoen Temple in Taizhou and forced him to accept the appointment. A monk asked: 'Sansheng (三聖, a Chan ancestor) said: I come out when I meet people, and when I come out, I am not for people.' What does this mean?' (Jingyuan) replied:
八十翁翁嚼生鐵。僧又問。興化道。我逢人即不出。出則便為人。又作么生。曰須彌頂上浪翻空。元后示疾。請西堂應庵華付囑院事。訓徒如常時。俄握拳而逝。荼毗得五色舍利。齒舌右拳不壞。塔于寺東北劉阮洞前。世壽五十三。
系曰。大慧既云峰悅之再來。可謂具大根器者。尚受湛堂痛拶不入。至三十餘方觸圓悟鉗錘。始得大悟。今元公年方二十一。聽傍僧讀死心語便乃徹證。其根器之利過於大慧概可知也。出世初住南明終居護國。叢林稱為元布袋。以其有聖者之風。耳簡堂機出於其門。說法拈椎詞雄氣偉機鋒圓捷。益見元公之垣墻者矣。
臨安靈隱寺沙門釋慧遠傳八(靈巖徽)
釋慧遠眉山彭氏子。年十三從藥師院宗辯和尚剃染。首詣大慈講肆。次參靈巖徽禪師。微有所入。會圓悟復領旨住昭覺遠投之。值悟普說舉龐居士問馬祖不與萬法為侶因緣。遠忽頓悟仆于眾。眾掖之。起遠乃曰。吾夢覺矣。至夜小參遠出問曰。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。悟曰。七珍八寶一時拏。遠曰。禍不入謹家之門。悟曰。機不離位墮在毒海。遠便喝。悟以拄杖擊禪床云。吃得捧也未。遠又喝。悟連喝兩喝。遠便禮拜。自此機鋒峻發無所抵捂。出世初住皋亭山顯孝。宋乾道六年十月
【現代漢語翻譯】 現代漢語譯本： 八十歲的老翁咀嚼生鐵。僧人又問。興化（Xinghua，人名）說：『我遇到人就不隱瞞，隱瞞了就成了庸人。』又該怎麼理解呢？』回答說：『須彌山頂上波浪滔天。』元后（Yuanhou，人名）生病，請西堂應庵華（Xitang Ying'an Hua，人名）主持院務。訓導弟子如往常一樣。不久握拳去世。火化后得到五色舍利，牙齒、舌頭和右拳沒有損壞。塔建在寺廟東北劉阮洞前。世壽五十三歲。
系曰：大慧（Dahui，人名）既然被認為是云峰悅（Yunfeng Yue，人名）的轉世，可以說是具有很大根器的人。尚且受到湛堂（Zhan Tang，人名）的嚴厲逼迫而不能領悟，直到三十多歲才接觸到圓悟（Yuanwu，人名）的鉗錘，才得以大悟。現在元公（Yuan Gong，人名）年方二十一歲，聽旁邊僧人讀死心語（Sixin Yu，書名）便徹底證悟。他的根器之利超過大慧是可以知道的。出世后最初住在南明（Nanming，地名），最終住在護國（Huguo，地名）。叢林中稱他為元布袋（Yuan Budai，綽號），因為他有聖者的風範。耳簡堂機（Erjian Tangji，人名）出自他的門下。說法時手持木椎，言辭雄辯，氣勢宏偉，機鋒圓融敏捷。更加顯現出元公的才華。
臨安靈隱寺沙門釋慧遠（Shi Huiyuan，人名）傳八（靈巖徽）
釋慧遠（Shi Huiyuan，人名）是眉山彭氏的兒子。十三歲時跟隨藥師院宗辯和尚（Zongbian Heshang，人名）剃度。首先到大慈講肆學習，其次參拜靈巖徽禪師（Lingyan Hui Chanshi，人名），略有所得。適逢圓悟（Yuanwu，人名）再次領旨住在昭覺寺（Zhaojue Temple），慧遠前去投奔。正趕上圓悟普說，舉龐居士（Pang Jushi，人名）問馬祖（Mazu，人名）不與萬法為侶的因緣。慧遠忽然頓悟，倒在人群中。眾人扶起他。慧遠起身說：『我如夢初醒。』到了晚上小參時，慧遠出來問道：『赤裸裸空無一物，窮得一文不名，家破人亡，請師父賑濟。』圓悟說：『七珍八寶一時拿來。』慧遠說：『禍不入謹慎之家。』圓悟說：『機不離位，墮在毒海。』慧遠便喝了一聲。圓悟用拄杖敲擊禪床說：『吃得消嗎？』慧遠又喝了一聲。圓悟連喝兩聲。慧遠便禮拜。從此機鋒銳利，無人能擋。出世后最初住在皋亭山顯孝寺（Gaoting Mountain Xianxiao Temple）。宋乾道六年十月
【English Translation】 English version: An eighty-year-old man chews raw iron. A monk further asked: 'Xinghua (興化, a person's name) said, 'When I meet someone, I don't conceal; to conceal is to become mediocre.' How should this be understood?' He replied: 'Waves surge atop Mount Sumeru.' Yuanhou (元后, a person's name) fell ill and requested Xitang Ying'an Hua (西堂應庵華, a person's name) to manage the monastery affairs. He instructed disciples as usual. Soon after, he passed away with a clenched fist. After cremation, five-colored sharira were obtained; his teeth, tongue, and right fist remained intact. A pagoda was built for him in front of Liu Ruan Cave northeast of the temple. His lifespan was fifty-three years.
The commentary says: Since Dahui (大慧, a person's name) was considered a reincarnation of Yunfeng Yue (云峰悅, a person's name), he could be said to have great potential. Yet, he couldn't penetrate Zhan Tang's (湛堂, a person's name) severe questioning. It wasn't until his thirties that he encountered Yuanwu's (圓悟, a person's name) tongs and hammer, and then he attained great enlightenment. Now, Yuan Gong (元公, a person's name) is only twenty-one years old, and upon hearing a nearby monk read Sixin Yu (死心語, name of a book), he thoroughly realized the truth. It can be known that the sharpness of his potential surpasses that of Dahui. After entering the world, he first resided in Nanming (南明, a place name) and eventually in Huguo (護國, a place name). The monastic community called him Yuan Budai (元布袋, a nickname), because he had the demeanor of a sage. Erjian Tangji (耳簡堂機, a person's name) came from his lineage. When expounding the Dharma, he held a wooden mallet, his words were eloquent, his aura magnificent, and his sharp wit was both complete and swift. This further reveals Yuan Gong's talent.
Recorded by Shramana Shi Huiyuan (釋慧遠, a person's name) of Lingyin Temple in Lin'an (靈隱寺), eighth transmission (Lingyan Hui).
Shi Huiyuan (釋慧遠, a person's name) was a son of the Peng family of Meishan. At the age of thirteen, he was tonsured under the Venerable Zongbian (宗辯) of Yaoshi Monastery. First, he went to Daci Lecture Hall to study, and then he visited Chan Master Lingyan Hui (靈巖徽禪師, a person's name), gaining some insight. Coincidentally, Yuanwu (圓悟, a person's name) was again instructed to reside at Zhaojue Temple (昭覺寺), and Huiyuan went to join him. It happened that Yuanwu was giving a general discourse, citing the story of Layman Pang (龐居士, a person's name) asking Mazu (馬祖, a person's name) about not taking the myriad dharmas as companions. Huiyuan suddenly had a sudden enlightenment and fell among the crowd. The crowd helped him up. Huiyuan got up and said, 'I have awakened from a dream.' That night, during the small assembly, Huiyuan came out and asked: 'Completely naked, without a single thing; utterly poor, without a single coin; the house is broken, the family is ruined, I beg the master to provide relief.' Yuanwu said: 'Seven treasures and eight jewels are taken all at once.' Huiyuan said: 'Misfortune does not enter the door of a cautious family.' Yuanwu said: 'If the mechanism does not leave its position, it will fall into the sea of poison.' Huiyuan then shouted '喝!'. Yuanwu struck the Zen bed with his staff and said, 'Can you bear it?' Huiyuan shouted again. Yuanwu shouted twice in succession. Huiyuan then bowed. From then on, his sharp wit was unmatched, and no one could resist him. After entering the world, he first resided at Xianxiao Temple (顯孝寺) on Gaoting Mountain (皋亭山). Tenth month of the sixth year of the Song Dynasty's Qiandao era.
十五日詔遷靈隱。上堂僧問。即心即佛時如何。曰頂分了角。僧曰。非心非佛時如何。曰耳墜金環。僧曰不是心不是佛不是物又作么生。曰頹頂修羅舞柘枝七年二月十五日召入選德殿賜坐。孝宗問。如何免得生死遠對曰。不悟大道終不能免。帝曰。如何得悟。遠曰。本有之性究之無不悟者。帝曰。悟后如何。遠曰。悟后始知脫體現前了無毫髮可見之相。帝首肯之。帝又曰。即心即佛如何。遠曰。目前無法。陛下喚甚麼作心。帝曰。如何是心。遠正身叉手立曰。只這是。帝大悅。八年秋八月七日召遠入東閣賜坐。帝曰。前日夢中忽聞鐘聲。遂覺不知夢與覺。是如何。遠曰。陛下問夢耶問覺耶。若問覺而今正是寐語。若問夢而夢覺無殊。教誰分別。夢即是幻。知幻即離。覺心不動。故曰若能轉物即同如來。帝曰。夢幻既非。鐘聲從甚處起。遠曰。從問處起。帝又問曰。前日在此閣坐。忽思得不與萬法為侶有個見處。遠曰。愿聞。帝曰。四海不為多。遠曰。一口吸盡。西江水又如何。帝曰。亦未曾欠闕。遠曰。才涉思惟便成剩法。正使如斷輪如閃電了無干涉。何以故。法無二故。見無二見。心無別心。如天無二日。帝悅賜佛海大師之號。淳熙二年乙未秋示眾說偈曰。淳熙二年閏季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不
【現代漢語翻譯】 現代漢語譯本 十五日，皇帝下詔讓佛海遠（Fohai Yuan）遷往靈隱寺。上堂時，有僧人問：『即心即佛（everything is mind, everything is Buddha）時如何？』遠回答說：『頂分了角。』僧人又問：『非心非佛（neither mind nor Buddha）時如何？』遠回答說：『耳墜金環。』僧人再問：『不是心不是佛不是物，又作么生？』遠回答說：『頹頂修羅舞柘枝。』 淳熙七年二月十五日，皇帝召見佛海遠入選德殿，賜座。孝宗皇帝問：『如何免得生死？』遠回答說：『不悟大道（the great path）終不能免。』皇帝問：『如何得悟？』遠說：『本有之性，究之無不悟者。』皇帝問：『悟后如何？』遠說：『悟后始知脫體現前，了無毫髮可見之相。』皇帝首肯了他的說法。 皇帝又問：『即心即佛如何？』遠說：『目前無法。陛下喚甚麼作心？』皇帝問：『如何是心？』遠正身叉手立，說：『只這是。』皇帝非常高興。 淳熙八年秋八月七日，皇帝召見佛海遠入東閣，賜座。皇帝說：『前日夢中忽聞鐘聲，遂覺，不知夢與覺，是如何？』遠說：『陛下問夢耶？問覺耶？若問覺，而今正是寐語；若問夢，而夢覺無殊，教誰分別？夢即是幻，知幻即離，覺心不動，故曰若能轉物即同如來。』皇帝說：『夢幻既非，鐘聲從甚處起？』遠說：『從問處起。』 皇帝又問：『前日在此閣坐，忽思得不與萬法為侶，有個見處。』遠說：『愿聞。』皇帝說：『四海不為多。』遠說：『一口吸盡，西江水又如何？』皇帝說：『亦未曾欠闕。』遠說：『才涉思惟，便成剩法。正使如斷輪如閃電，了無干涉。何以故？法無二故，見無二見，心無別心，如天無二日。』皇帝高興，賜予佛海大師的稱號。 淳熙二年乙未秋，佛海遠向大眾開示，說了偈語：『淳熙二年閏季秋九月旦，鬧處莫出頭，冷地著眼看，明暗不』
【English Translation】 English version On the fifteenth day, the emperor issued an edict for Fohai Yuan (Buddha Sea Yuan) to move to Lingyin Temple. During the Dharma talk, a monk asked: 'What is it like when everything is mind, everything is Buddha (即心即佛)?' Yuan replied: 'The top is divided into horns.' The monk then asked: 'What is it like when neither mind nor Buddha (非心非佛)?' Yuan replied: 'Earrings of gold.' The monk further asked: 'It is neither mind nor Buddha nor object, so what is it?' Yuan replied: 'A bald-headed Asura dances the Zhe Zhi dance.' On the fifteenth day of the second month of the seventh year of Chunxi, the emperor summoned Fohai Yuan to the Xuande Hall and granted him a seat. Emperor Xiaozong asked: 'How can one avoid birth and death?' Yuan replied: 'Without realizing the Great Path (大道), one cannot ultimately avoid it.' The emperor asked: 'How can one attain realization?' Yuan said: 'The inherent nature, if investigated thoroughly, will lead to realization.' The emperor asked: 'What is it like after realization?' Yuan said: 'After realization, one knows that the liberated body is present, and there is not a hair's breadth of visible form.' The emperor nodded in agreement. The emperor then asked: 'What about everything is mind, everything is Buddha (即心即佛)?' Yuan said: 'There is no Dharma before the eyes. What does Your Majesty call mind?' The emperor asked: 'What is mind?' Yuan stood upright with his hands clasped and said: 'This is it.' The emperor was very pleased. On the seventh day of the eighth month of the autumn of the eighth year of Chunxi, the emperor summoned Fohai Yuan to the Dongge Pavilion and granted him a seat. The emperor said: 'The other day, in a dream, I suddenly heard the sound of a bell, and then I woke up, not knowing whether it was dream or wakefulness. What is it?' Yuan said: 'Does Your Majesty ask about the dream or about wakefulness? If you ask about wakefulness, then this is just sleep talk; if you ask about the dream, then dream and wakefulness are no different. Who is to distinguish them? Dream is illusion, and knowing illusion is to leave it. The awakened mind is unmoved, hence it is said that if one can turn things, one is the same as the Tathagata.' The emperor said: 'If dream and illusion are not real, where does the sound of the bell come from?' Yuan said: 'It comes from the place of asking.' The emperor then asked: 'The other day, sitting in this pavilion, I suddenly thought of a view of not being accompanied by the myriad dharmas.' Yuan said: 'I would like to hear it.' The emperor said: 'The four seas are not too much.' Yuan said: 'What if one drinks them all in one gulp, what about the water of the West River?' The emperor said: 'It has never been lacking.' Yuan said: 'As soon as thought is involved, it becomes superfluous Dharma. Even if it is like a broken wheel or a flash of lightning, there is no interference. Why? Because Dharma is not two, view is not two views, mind is not a separate mind, just as there are not two suns in the sky.' The emperor was pleased and bestowed upon him the title of Great Master Fohai. In the autumn of the second year of Chunxi, Yiwei, Fohai Yuan gave a Dharma talk to the assembly and said in a verse: 'The intercalary season of the autumn of the second year of Chunxi, the first day of September, do not stick your head out in noisy places, keep your eyes on cold places, light and dark are not'
相干。彼此分一半。一種作貴人。教誰賣柴炭。向爾道不可毀不可讚。體若虛空。沒涯岸相喚。相呼歸去來。上元定是正月半。明年正月忽感微疾。果於上元說偈曰。拗折秤錘。掀翻露布。突出機先。鴉飛不度。安坐而逝。留七日顏色不異。全身塔焉。
常德府文殊寺沙門釋心道傳九
釋心道眉州徐氏子也。年三十得度。詣成都習唯識。自以為至。同舍僧詰之曰。三界惟心萬法唯識。今目前萬象縱然。心識安在。道茫然。遂出關周流江淮。既抵舒州太平聞佛鑒夜參舉趙州柏樹子話。至覺鐵嘴云先師無此語莫謗先師好。因大疑提撕既久。一夕豁然。即趨丈室擬敘所悟。鑒見便閉卻門。道曰。和尚莫瞞某甲。鑒曰。十方無壁落。何不入門來。道即拳破窗紙。佛鑒即開門。搊住云。道道。道即以兩手捧鑒頭作口啐而出呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直下根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。鑒然之。襄守請開法天寧擢大別文殊。宋宣和改元詔改僧為德士。因上堂曰。祖意西來事今朝特地新。昔為比丘相今作老君形。鶴氅披銀褐頭包蕉葉巾。林泉無事客兩度受君恩。所以道欲識佛性義。當觀時節因緣。且道即今是甚麼時節。毗盧遮那頂
【現代漢語翻譯】 現代漢語譯本： 相關聯的事物，彼此分割一半。有人選擇成為貴人，有人選擇教人賣柴炭。我告訴你，既不要詆譭，也不要讚美。它的本體就像虛空一樣，沒有邊際，沒有盡頭。互相呼喚，一起回去吧，上元節肯定是正月十五。明年正月，忽然感到身體有些不適，果真在上元節說了一段偈語：『拗斷秤錘，掀翻露布，突出機先，鴉飛不過。』然後安詳地坐化圓寂，過了七天，容顏都沒有改變，全身被安放在塔中。
常德府文殊寺的沙門釋心道傳九
釋心道是眉州徐家的兒子。三十歲時出家，到成都學習唯識宗，自認為已經學到了精髓。同住的僧人詰問他說：『三界唯心，萬法唯識，現在眼前的萬象是真實存在的，那麼心識在哪裡呢？』心道茫然不知所措。於是離開寺廟，周遊江淮一帶。到達舒州太平寺時，聽到佛鑒禪師在夜參時舉趙州柏樹子的話頭，講到覺鐵嘴說『先師沒有說過這樣的話，不要誹謗先師』，因此產生了很大的疑惑，不斷地參究。一天晚上，忽然開悟。立刻前往方丈室，想要敘述自己所悟到的道理。佛鑒禪師看見他，就關上了門。心道說：『和尚不要瞞我。』佛鑒禪師說：『十方沒有墻壁，為什麼不入門呢？』心道立刻用拳頭打破窗戶紙。佛鑒禪師打開門，抓住他說：『說！說！』心道立刻用兩手捧住佛鑒禪師的頭，像小鳥一樣發出『口啐』的聲音，然後呈上一首偈語：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直下根源會。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辨真假。』佛鑒禪師認可了他的開悟。襄陽太守請他開法，後來被提拔到大別山文殊寺。宋宣和年間，朝廷下詔將僧人改為德士。於是上堂說法：『祖師西來的意旨，今天特別地煥然一新。過去是比丘的形象，現在是老君的模樣。身披鶴氅，頭戴蕉葉巾。林泉中無所事事的客人，兩次受到朝廷的恩惠。』所以說，想要認識佛性的真義，應當觀察時節因緣。那麼請問，現在是什麼時節？毗盧遮那（Vairocana）的頭頂……
【English Translation】 English version: Related things, divide each other in half. Some choose to be nobles, some choose to teach people to sell firewood and charcoal. I tell you, neither denigrate nor praise. Its body is like emptiness, without boundaries, without end. Call each other and go back together, the Shangyuan Festival must be the fifteenth day of the first month. In the first month of next year, I suddenly felt a little unwell, and indeed said a verse on the Shangyuan Festival: 'Break the steelyard, overturn the bulletin, stand out from the crowd, crows can't fly over.' Then he passed away peacefully in meditation, and after seven days, his face did not change. His whole body was placed in a pagoda.
Shramana Shi Xin Dao Chuan Jiu of Wenshu Temple in Changde Prefecture
Shi Xin Dao was the son of the Xu family in Meizhou. He became a monk at the age of thirty and went to Chengdu to study Vijnanavada (Yogacara), thinking that he had mastered the essence. A fellow monk questioned him, saying: 'The three realms are only mind, and all dharmas are only consciousness. Now the myriad phenomena in front of us are real, so where is the mind and consciousness?' Xin Dao was at a loss. So he left the temple and traveled around the Jianghuai area. When he arrived at Taiping Temple in Shuzhou, he heard Chan Master Fo Jian raise the topic of Zhaozhou's cypress tree during the night meditation, saying that Jue Tiezui said, 'The former teacher did not say such a thing, do not slander the former teacher,' and thus he had great doubts and continued to investigate. One night, he suddenly became enlightened. He immediately went to the abbot's room, wanting to narrate what he had realized. Chan Master Fo Jian saw him and closed the door. Xin Dao said, 'The abbot should not hide it from me.' Chan Master Fo Jian said, 'There are no walls in the ten directions, why not enter?' Xin Dao immediately broke the window paper with his fist. Chan Master Fo Jian opened the door, grabbed him and said, 'Speak! Speak!' Xin Dao immediately held Chan Master Fo Jian's head with both hands, made a 'tsui' sound like a bird, and then presented a verse: 'Zhaozhou has a cypress tree story, which has been passed down all over the world by Chan practitioners. Most of them are picking leaves and searching for branches, unable to directly understand the root source. Jue Gong said that there is no such saying, which is exactly cursing in the face. If Chan people have all-round eyes, they should distinguish the truth from the false in this.' Chan Master Fo Jian recognized his enlightenment. The prefect of Xiangyang invited him to open the Dharma, and later he was promoted to Wenshu Temple in Dabie Mountain. During the Xuanhe period of the Song Dynasty, the imperial court issued an edict to change monks into Taoists. So he went to the hall to preach: 'The meaning of the ancestral master's coming from the West is especially new today. In the past, it was the image of a Bhikkhu, now it is the appearance of Lao Tzu. Wearing a crane cloak and a banana leaf scarf on his head. A carefree guest in the forest spring, twice received the grace of the imperial court.' Therefore, if you want to know the true meaning of Buddha-nature, you should observe the conditions of the times. So, what time is it now? The top of Vairocana's head...
戴寶冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯順時宜。一人既爾眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酬同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下指端發太古之音。棋佈軒前妙著出神機之外。進一步便到大羅天上。退一步卻入九幽城中。只如不進不退一句又作么生。道直饒羽化三清路。終是輪迴一幻身。二年九月詔下復僧。上堂曰。不掛田衣著羽衣。老君形相頗相宜。一年半內間思想大抵興衰各有時。我佛如來預讖法之有難。教中明載無不委知。較量年代正在於茲。魔得其便惑亂正宗。僧改俗形佛更名字。妄生邪解刪削經文。鐃鈸停音缽盂添足。多般矯詐欺罔聖君。賴我聖明不忘付囑不廢其教。特賜宸章仍許僧尼重新披剃。實謂寒灰再焰枯木重榮。迷仙酎變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡拈起尼師壇。昨朝稽首擎拳今日和南。不審只改舊時相不改舊時人。敢問大眾舊時人是一個是兩個。良久曰秋風也解嫌狼藉。吹盡當年道教灰。建炎三年春示眾舉臨濟入滅囑三聖因緣。道曰。正法眼藏瞎驢滅。臨濟何曾有此說。今古時人皆妄傳。不信但看后三月。至閏三月有賊叛。眾請師南奔。道曰。學道所以了生死。何避之有。賊至。道曰。速殺我以快汝心。賊即舉槊殘之。白乳
【現代漢語翻譯】 現代漢語譯本 頭戴寶冠，是爲了顯示真理中也有世俗的一面。文殊（Manjusri，智慧的象徵）老者身披鶴氅，也是爲了順應時宜。一個人這樣，其他人也一樣。大家一起建立叢林，欣喜地看到眾仙聚會。一起品酌迷仙酎（一種酒），共同唱和步虛詞（道教音樂）。或者閱讀靈寶度人經（道教經典），或者談論長生不老藥。月下彈琴，指尖發出太古之音；軒前下棋，巧妙的棋著超出常人的預料。進一步便到達大羅天上（道教的最高境界），退一步卻進入九幽城中（地獄）。那麼，不進不退又該如何呢？要知道，即使羽化登仙，最終也只是輪迴中的一場幻夢。 建炎二年九月，朝廷下詔恢復僧侶的身份。上堂說法時說：『不再穿田衣（僧侶的法衣），而穿上羽衣（道士的服裝），老君（老子，道教的創始人）的形象頗為相宜。』這一年半的時間裡，我一直在思考，興盛和衰敗各有其時。我佛如來（Tathagata，佛教的創始人）早已預言了佛法將有災難，佛經中明確記載，沒有不清楚的。推算年代，正應在此刻。邪魔得便，迷惑擾亂正宗。僧侶改變俗家的形象，佛像更改名字。隨意曲解，刪減經文。鐃鈸停止演奏，缽盂增加裝飾。各種各樣的欺騙，欺瞞聖明的君主。幸虧當今聖上英明，不忘先帝的囑託，不廢除佛教的教義，特賜詔書，允許僧尼重新剃度。這真是寒灰復燃，枯木重榮。迷仙酎變為甘露瓊漿，步虛詞翻作還鄉曲子。放下銀木簡（道士的法器），拿起尼師壇（僧侶的坐具）。昨天還稽首（道教的禮儀）擎拳（道教的禮儀），今天就和南（佛教的禮儀）。請問，只是改變了舊時的外表，卻沒有改變舊時的人。敢問各位，舊時的人是一個還是兩個？』良久，說道：『秋風也懂得厭惡狼藉，吹盡當年道教的灰燼。』 建炎三年春天，向大眾開示，舉臨濟（Linji，禪宗大師）入滅時囑託三聖（Sansheng，臨濟的弟子）的因緣。說道：『正法眼藏（佛法的精髓）被瞎驢滅了，臨濟（Linji）何曾說過這樣的話？』現在和過去的人都胡亂傳言，不相信的話，就看看三個月后。到了閏三月，有賊寇叛亂，大家請師父向南逃避。師父說：『學道是爲了了脫生死，為什麼要逃避呢？』賊寇到了，師父說：『快殺了我，以滿足你們的心意。』賊寇就舉起長矛刺殺了他，流出白色的乳液。
【English Translation】 English version Wearing a jeweled crown, it is to show that there is worldliness within the truth. The old Manjusri (symbol of wisdom) wears a crane cloak, also to conform to the times. If one person is like this, so are the others. Everyone establishes a monastery together, rejoicing in the gathering of immortals. Together they sip the 'Intoxicating Immortal Brew' and jointly chant the 'Pacing the Void Lyrics' (Daoist music). Some read the 'Lingbao Duren Jing' (Scripture of Salvation, a Daoist classic), while others discuss the elixir of immortality. Playing the zither under the moon, the fingertips emit the sound of ancient times. Arranging chess pieces before the pavilion, wonderful moves emerge beyond human ingenuity. One step further leads to the Great Lofty Heaven (the highest realm in Daoism), while one step back leads to the Ninefold Gloomy City (hell). So, what about the phrase 'neither advancing nor retreating'? Know that even if one ascends to the Three Pure Ones (highest deities in Daoism), it is ultimately just an illusion in the cycle of reincarnation. In the ninth month of the second year of Jianyan, the imperial court issued an edict restoring the status of monks. During the Dharma talk, he said: 'No longer wearing the kasaya (monk's robe), but wearing the feather robe (Daoist robe), the image of Laozi (founder of Daoism) is quite fitting.' In this year and a half, I have been thinking that prosperity and decline each have their time. My Buddha Tathagata (founder of Buddhism) had long predicted that the Dharma would have difficulties, and the scriptures clearly record it, without anything unclear. Calculating the years, it corresponds to this moment. Demons take advantage, confusing and disturbing the orthodox tradition. Monks change their secular appearance, and Buddha statues change their names. They arbitrarily distort and delete scriptures. Cymbals stop playing, and alms bowls add decorations. All kinds of deceptions deceive the wise ruler. Fortunately, the current emperor is wise, not forgetting the late emperor's entrustment, and not abolishing the teachings of Buddhism, specially granting an edict allowing monks and nuns to be re-ordained. This is truly like cold ashes rekindling and withered trees flourishing again. The 'Intoxicating Immortal Brew' turns into sweet dew and jade nectar, and the 'Pacing the Void Lyrics' are translated into homecoming tunes. Putting down the silver wooden tablet (Daoist ritual implement), picking up the Nishidan (monk's seat). Yesterday, they bowed (Daoist ritual) and raised their fists (Daoist ritual), today they perform the Anjali (Buddhist ritual). May I ask, only the old appearance is changed, but not the old people. May I ask everyone, are the old people one or two?' After a long silence, he said: 'The autumn wind also knows to dislike the mess, blowing away the ashes of Daoism from that year.' In the spring of the third year of Jianyan, he gave a discourse to the public, citing the cause and condition of Linji's (Zen master) passing away and entrusting Sansheng (Linji's disciple). He said: 'The Treasury of the Eye of the True Dharma (essence of Buddhism) was destroyed by a blind donkey, when did Linji (Linji) ever say such a thing?' People now and in the past have all spread rumors, if you don't believe it, then look three months later. In the intercalary third month, there was a rebellion by bandits, and everyone asked the master to flee south. The master said: 'Studying the Dao is for resolving birth and death, why should we avoid it?' When the bandits arrived, the master said: 'Quickly kill me to satisfy your hearts.' The bandits then raised their spears and stabbed him, and white milk flowed out.
上出。賊駭引席覆之而去。
潭州龍牙寺沙門釋智才傳十
釋智才舒州施氏子。早歲服勤于佛鑒。及遊方謁黃龍死心。翌日入室。死心問曰。會得最初句便會末後句。會得末後句便會最初句。最初末後拈放一邊。百丈野狐話作么生會。才曰。入戶已知來見解。何須更舉轢中泥。心曰。新長老死在上座手裡也。才曰。語言雖有異至理且無差。心曰。如何是無差底事。才曰。不扣黃龍角焉知頷下珠。心便打。才初住嶽麓。次遷龍牙。三十載以清苦蒞眾。故衲子畏敬之。又遷云溪。紹興戊午八月望俄集眾付寺事。書偈曰。戊午中秋之日。出家住持事畢。臨行自己尚無有。甚虛空可覓。每日垂訓如常。至二十三日再示眾曰。涅槃生死儘是空花佛。及眾生併爲增語。汝等諸人合作么生。眾皆下語不契。才喝曰。苦苦。復曰。白雲涌地明月當天。言訖囅然而逝。火浴獲設利五色。塔寺西北隅。
溫州龍翔寺沙門釋士圭傳十一(宗范)
釋士圭號竹庵。成都史氏子也。初依大慈宗雅和尚出家。心醉楞嚴。后南遊謁諸尊宿。始參龍門遠禪師。以平時所得白遠。遠曰。汝解心已極。但欠著力開眼耳。一日侍立。次問曰。絕對待時如何。遠曰。如汝僧堂中白椎相似。圭罔措。至晚遠抵堂司。圭復理前問。遠曰。閑
【現代漢語翻譯】 現代漢語譯本： 上交了。強盜驚慌地拉過坐席蓋住自己就逃走了。
潭州龍牙寺沙門釋智才傳十
釋智才，舒州施氏之子。早年勤奮地在佛鑒處學習。後來遊歷各地，拜謁黃龍死心禪師。第二天進入方丈室，死心禪師問道：『領會了最初一句，便領會了末後一句；領會了末後一句，便領會了最初一句。最初和末後都放到一邊，百丈野狐的故事你如何理解？』智才回答說：『入門便知來者的見解，何須再舉車轍中的泥土。』死心禪師說：『新長老死在你上座的手裡了。』智才說：『語言雖然有差異，但至理卻沒有差別。』死心禪師說：『如何是沒有差別的事情？』智才說：『不敲黃龍的角，怎能知道他頷下的寶珠。』死心禪師便打了他。智才最初住在嶽麓寺，後來遷到龍牙寺。三十年間以清貧刻苦帶領大眾，所以僧人都畏懼而尊敬他。之後又遷到云溪寺。紹興戊午年八月十五，忽然召集眾人交付寺院事務，寫下偈語說：『戊午中秋之日，出家住持的事情完畢。臨行時自己尚且沒有，從哪裡可以尋覓虛空？』每日的訓誡如往常一樣。到二十三日再次對大眾說：『涅槃和生死都是空花，佛和眾生都是增語。你們這些人該如何做？』眾人都說了些話，但不合禪意。智才呵斥道：『苦啊苦啊！』又說：『白雲從地涌起，明月懸掛天空。』說完便笑著去世了。火化后得到五色舍利，建塔于寺院西北角。
溫州龍翔寺沙門釋士圭傳十一(宗范)
釋士圭，號竹庵，成都史氏之子。最初依止大慈宗雅和尚出家。心醉於《楞嚴經》。後來南遊，拜謁各位尊宿。開始參訪龍門遠禪師，將平時所學告訴遠禪師。遠禪師說：『你對心的理解已經很透徹了，只是欠缺著力開眼。』一天侍立在旁，（士圭）問道：『絕對待時如何？』遠禪師說：『如同你僧堂中打椎一樣。』士圭茫然不知所措。到晚上，遠禪師來到堂司，士圭再次問起之前的問題。遠禪師說：『閑』
【English Translation】 English version: He handed it over. The thief panicked, pulled the mat over himself, and fled.
The Biography of Shramana Shizhi Cai of Longya Temple in Tanzhou, Chapter 10
Shizhi Cai was a son of the Shi family in Shuzhou. In his early years, he diligently studied under the tutelage of Fojian. Later, he traveled to various places and paid homage to Zen Master Sixin of Huanglong. The next day, he entered the abbot's room. Zen Master Sixin asked: 'If you understand the first sentence, you will understand the last sentence; if you understand the last sentence, you will understand the first sentence. Putting the first and last aside, how do you understand the story of Baizhang's wild fox?' Cai replied: 'Upon entering the door, one knows the visitor's understanding; why bother mentioning the mud in the ruts?' Zen Master Sixin said: 'The new elder is dead at the hands of the head monk.' Cai said: 'Although the language may differ, the ultimate truth is without difference.' Zen Master Sixin said: 'What is the matter without difference?' Cai said: 'Without knocking on Huanglong's horn, how can one know the pearl beneath his chin?' Zen Master Sixin then struck him. Cai initially resided at Yuelu Temple, and later moved to Longya Temple. For thirty years, he led the community with austerity and diligence, so the monks feared and respected him. Later, he moved to Yunxi Temple. On the fifteenth day of the eighth month of the year Wuwu during the Shaoxing era, he suddenly gathered the community to hand over the affairs of the temple, writing a verse saying: 'On the Mid-Autumn Day of the year Wuwu, the affairs of leaving home and holding the temple are completed. As I depart, I still have nothing; where can one seek emptiness?' His daily instructions were as usual. On the twenty-third day, he addressed the community again, saying: 'Nirvana and samsara are all empty flowers; Buddhas and sentient beings are all augmentative words. What should you all do?' The monks all spoke, but their words did not accord with Zen. Cai scolded: 'Bitter, bitter!' He then said: 'White clouds rise from the earth, the bright moon hangs in the sky.' After speaking, he passed away with a smile. After cremation, he obtained five-colored sariras (relics), and a pagoda was built in the northwest corner of the temple.
The Biography of Shramana Shi Guizhi of Longxiang Temple in Wenzhou, Chapter 11 (Zong Fan)
Shi Guizhi, also known as Zhuan, was a son of the Shi family in Chengdu. He initially left home under the guidance of Abbot Zongya of Daci Temple. He was fascinated by the 'Surangama Sutra'. Later, he traveled south, paying homage to various venerable monks. He began by visiting Zen Master Yuan of Longmen, telling Zen Master Yuan what he had learned. Zen Master Yuan said: 'Your understanding of the mind is already very thorough, but you lack the effort to open your eyes.' One day, while standing beside him, (Shi Guizhi) asked: 'What is it like when there is absolute non-duality?' Zen Master Yuan said: 'It is like striking the gavel in your monks' hall.' Shi Guizhi was at a loss. In the evening, Zen Master Yuan came to the hall office, and Shi Guizhi asked the previous question again. Zen Master Yuan said: 'Idle.'
言語。圭于言下大悟。正和末住和州天寧。紹興奉詔開山雁宕能仁。時真歇了公居江心。恐圭緣未熟迎至方丈。大展九拜以誘溫人。由是人皆翕然歸敬。上堂明明無悟。有法即迷。諸人向這裡立不得住不得。若立則危若住則瞎。直須意不停玄句不停意用不停機。此三者既明。一切處不須管帶自然現前。不須照顧自然明白。雖然如是。更須知有向上事。豎拂子曰。久雨不晴咄。丙寅七月十八日召宗范長老付後事。次日沐浴聲鐘集眾就座泊然而逝。荼毗凡送者均得舍利。塔于鼓山。
建康華藏寺沙門釋安民傳十二
釋安民字密印。嘉定府朱氏子也。初講楞嚴於成都有聲。時圓悟居昭覺因造焉。值悟小參舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成文彩已彰。那裡是文彩已彰處。民聞心疑之。告香入室。悟問。座主講何經。對曰。楞嚴。悟曰。楞嚴有七處徴心八還辯見。畢竟心在何處。民多呈義解。悟皆不肯。民復請益。悟令一切處作文彩已彰會。偶僧請益十玄談。方舉問君。心印作何顏。悟厲聲曰。文彩已彰。民聞悅然自謂至矣。悟示鉗錘罔指。一日白悟。請弗舉話待某說看。悟曰諾。民曰尋常拈錘豎拂豈不是經中道一切世界諸所有相皆即菩提妙明真心。悟笑曰。爾元來在這裡作活計。民又曰。
【現代漢語翻譯】 現代漢語譯本： 言語（指開示）。圭（釋圭）在言下大悟。正和尚先前住在和州天寧寺。紹興年間奉詔在雁宕山能仁寺開山。當時真歇了公（克勤）住在江心寺，恐怕釋圭的機緣尚未成熟，便迎接他到方丈室，讓他大展九拜之禮來引導溫州人。因此人們都紛紛歸順敬仰他。上堂說法時說：『明明瞭了沒有領悟，有了法度就是迷惑。各位在這裡站不住也停不下。如果站立就會危險，如果停留就會眼瞎。必須意不停留在玄妙的語句上，語句不停留在意念上，作用不停留在機巧上。這三者既然明白了，一切處所都不需要管束帶領，自然會顯現目前。不需要照顧，自然會明白。』雖然這樣，更要知道有向上之事。豎起拂塵說：『久雨不晴，咄！』丙寅年七月十八日，召集宗范長老交付後事。第二天沐浴后，敲鐘召集大眾就座，安然而逝。火化后，所有送葬的人都得到了舍利。塔建在鼓山。
建康華藏寺沙門釋安民傳十二
釋安民，字密印，是嘉定府朱氏的兒子。起初在成都講解《楞嚴經》很有名聲。當時圓悟（克勤）住在昭覺寺，因此去拜訪他。正趕上圓悟小參時舉國師三喚侍者的因緣。趙州（從諗）拈出說：『如同人在黑暗中寫字，字雖然不成文采，但文采已經彰顯。』問：『哪裡是文采已經彰顯的地方？』安民聽了心中疑惑。告香入室請教。圓悟問：『座主講什麼經？』回答說：『《楞嚴經》。』圓悟說：『《楞嚴經》有七處征心，八還辯見，究竟心在何處？』安民多次呈上義理解釋，圓悟都不認可。安民再次請求開示。圓悟讓他一切處都作『文采已彰』來體會。一次，有僧人請教十玄談，剛舉出『問君，心印作何顏？』圓悟厲聲說：『文采已彰！』安民聽了高興地自認為領悟了。圓悟只是用鉗錘敲打，沒有明確指點。一天，安民對圓悟說：『請您不要舉話頭，等我說說看。』圓悟說：『好。』安民說：『尋常拈錘豎拂，豈不是經中說的一切世界諸所有相，皆即菩提妙明真心？』圓悟笑著說：『你原來在這裡作活計。』安民又說：『那又如何？』
【English Translation】 English version: Words (referring to teachings). Shi Gui (釋圭) had a great enlightenment upon hearing the words. Previously, Abbot Zhenghe (正和) resided at Tianning Temple (天寧寺) in Hezhou (和州). During the Shaoxing era (紹興), he was ordered to establish Nengren Temple (能仁寺) on Yandang Mountain (雁宕山). At that time, Zhenxie Liaogong (真歇了公, i.e., Keqin 克勤) lived in Jiangxin Temple (江心寺), fearing that Shi Gui's opportunity was not yet ripe, he welcomed him to the abbot's room, having him perform the nine prostrations to guide the people of Wenzhou (溫州). As a result, people all willingly submitted and respected him. During an assembly, he said: 'Clearly, there is no enlightenment; having a method is delusion. You all cannot stand or stay here. If you stand, it is dangerous; if you stay, you will be blind. You must not let the mind dwell on mysterious phrases, phrases dwell on the mind, or function dwell on skill. Once these three are understood, there is no need to manage or lead in all places; they will naturally appear before you. There is no need to take care; you will naturally understand.' Although this is so, you must know that there is something beyond this. Raising the whisk, he said: 'Long rain, no clearing, tut!' On the eighteenth day of the seventh month of the Bingyin year (丙寅), he summoned Elder Zongfan (宗范) to entrust him with the affairs after his death. The next day, after bathing, he rang the bell to gather the assembly, sat down, and passed away peacefully. After cremation, all those who attended the funeral obtained relics. The stupa was built on Gushan (鼓山).
Transmission of Shramana Shi Anmin (釋安民) of Huazang Temple (華藏寺) in Jiankang (建康), twelve
Shi Anmin, styled Miyin (密印), was the son of the Zhu family of Jiading Prefecture (嘉定府). Initially, he was renowned for lecturing on the Shurangama Sutra (楞嚴經) in Chengdu (成都). At that time, Yuanwu (圓悟, i.e., Keqin 克勤) resided at Zhaojue Temple (昭覺寺), so he went to visit him. He happened to be there during Yuanwu's small assembly, where he cited the story of the National Teacher (國師) calling the attendant three times. Zhaozhou (趙州, i.e., Congshen 從諗) commented: 'It is like a person writing characters in the dark; although the characters do not form a text, the brilliance is already evident.' He asked: 'Where is the place where the brilliance is already evident?' Anmin felt doubt in his heart upon hearing this. He requested incense and entered the room for instruction. Yuanwu asked: 'What sutra does the lecturer teach?' He replied: 'The Shurangama Sutra.' Yuanwu said: 'The Shurangama Sutra has seven places to examine the mind and eight returns to distinguish seeing; where exactly is the mind?' Anmin presented many interpretations, but Yuanwu did not approve of any of them. Anmin again requested instruction. Yuanwu instructed him to contemplate 'the brilliance is already evident' in all places. Once, a monk requested instruction on the Ten Profound Gates (十玄談), just as he raised the question, 'May I ask you, what is the appearance of the mind-seal?' Yuanwu sternly said: 'The brilliance is already evident!' Anmin heard this and happily thought he had attained enlightenment. Yuanwu only used the tongs and hammer, without explicitly pointing it out. One day, Anmin said to Yuanwu: 'Please do not raise a topic; let me speak and see.' Yuanwu said: 'Alright.' Anmin said: 'Isn't the usual raising of the hammer and whisk the same as the sutra saying that all appearances in all worlds are the wondrous, bright, true mind of Bodhi?' Yuanwu smiled and said: 'You were originally making a living here.' Anmin then said: 'So what?'
下喝敲床時豈不是返聞聞自性性成無上道。悟曰。爾豈不見經中道。妙性圓明離諸名相。民于言下釋然。於是罷講侍圓悟。因悟出蜀居夾山。民從行。悟為眾小參舉古帆未掛因緣。民聞未領遂求決悟曰。爾問我。民舉前話。悟曰。庭前柏子。民即洞明謂悟曰。古人道如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。奈這漢何。悟說偈曰。休夸四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。還如德嶠訪龍潭。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。百花叢里現優曇。未幾開法保寧。遷華藏大弘圓悟之道。后示寂于本山。阇維舍利頗剩人或穴地尺許皆得之。尤光明瑩潔。心舌不壞。並建塔焉。
成都昭覺寺沙門釋道元傳十三(大別道)
釋道元號徹庵。綿州鄧氏子也。幼于降寂寺出家受具。謁大別道公。令看廓然無聖之語。忽爾失笑曰。達磨元來在這裡。道公命參佛鑒佛眼皆蒙賞識。又投金山見圓悟呈所見處。悟弗許。值悟被詔居云居。元從之。雖有所入。終以鯁胸之物未散。因悟問僧。生死到來時如何。僧曰。香檯子笑和尚。次問及元。汝作么生。元曰。草賊大敗。悟曰。有人問汝時如何。元擬答。悟憑陵曰。草賊大敗。元大徹。悟以拳擊之。元拊掌大笑。悟曰。汝見甚麼便如此。曰毒拳未
【現代漢語翻譯】 現代漢語譯本： 下喝敲床時，豈不是在反聞自性，自性成就無上道？（道元）領悟后說：『您難道沒看見經中說，妙性圓明，離諸名相。』道元在言下釋然。於是停止講經，侍奉圓悟。後來圓悟前往蜀地，居住在夾山，道元跟隨前往。圓悟為大眾小參，舉出『古帆未掛』的因緣。道元聽了未能領會，於是請求決疑。圓悟說：『你問我。』道元舉出之前的話。圓悟說：『庭前柏樹子。』道元立即洞明，對圓悟說：『古人說如一滴投于巨壑，殊不知大海投於一滴。』圓悟笑著說：『奈何這漢！』圓悟說偈語道：『休夸四分律，罷講楞嚴經，按下雲頭徹底參。莫學亮公親近馬祖（Mazu，禪宗大師），還如德嶠（Deqiao，人名）拜訪龍潭（Longtan，地名）。七年往返游昭覺（Zhaojue，寺廟名），三年翱翔上碧巖（Biyan，地名）。今日煩充第一座，百花叢里現優曇（Udumbara，祥瑞之花）。』不久，道元開法于保寧（Baoning，地名），后遷往華藏（Huazang，寺廟名），大弘圓悟的禪道。後來在本山示寂。荼毗后舍利頗多，有人挖地一尺左右都能得到舍利，尤其光明瑩潔，心舌不壞，併爲此建塔。
成都昭覺寺沙門釋道元傳十三(大別道)
釋道元，號徹庵（Che'an），綿州鄧氏之子。幼年在降寂寺（Jiangji Temple）出家受具足戒。拜謁大別道公（Dabie Daogong），道公令他參看『廓然無聖』之語。道元忽然失笑說：『達磨（Bodhidharma，禪宗初祖）原來在這裡！』道公命他參佛鑒（Fojian，人名）、佛眼（Foyan，人名），都蒙受賞識。又前往金山（Jinshan，地名）拜見圓悟（Yuanwu，人名），呈上自己的見解，圓悟不認可。適逢圓悟被詔命前往云居（Yunjv，地名）居住，道元跟隨前往。雖然有所領悟，但終究有鯁在胸之物未能消散。一次圓悟問僧人：『生死到來時如何？』僧人說：『香檯子笑和尚。』接著問到道元：『你作么生？』道元說：『草賊大敗。』圓悟說：『有人問你時如何？』道元剛要回答，圓悟逼近說：『草賊大敗！』道元大徹大悟。圓悟用拳擊打他，道元拍手大笑。圓悟說：『你見到了什麼便如此？』道元說：『毒拳未放。』
【English Translation】 English version: When striking the bed after drinking, isn't one reverting to hear one's own nature, and achieving the unsurpassed path through the realization of that nature? (Daoyuan) comprehended and said, 'Haven't you seen it said in the sutras that the wondrous nature is perfectly clear and illuminates, free from all names and forms?' Daoyuan was enlightened upon hearing these words. Thereupon, he ceased lecturing and served Yuanwu. Later, Yuanwu went to Shu (Sichuan) and resided at Jiashan (Jiashan Mountain), and Daoyuan followed him. Yuanwu, in a small assembly, brought up the 'ancient sail not yet hoisted' as a cause and condition. Daoyuan, upon hearing this, did not comprehend it, so he requested clarification. Yuanwu said, 'You ask me.' Daoyuan brought up the previous words. Yuanwu said, 'The cypress tree in front of the courtyard.' Daoyuan immediately understood and said to Yuanwu, 'The ancients said it's like a drop thrown into a vast ravine, but they don't know it's like the vast ocean thrown into a drop.' Yuanwu laughed and said, 'What to do with this fellow!' Yuanwu spoke a verse, saying, 'Cease boasting of the Four-Part Vinaya, stop lecturing on the Surangama Sutra, press down the cloud head and thoroughly investigate. Don't learn from Liang Gong's closeness to Mazu (Mazu, a Zen master), but rather be like Deqiao (Deqiao, a person's name) visiting Longtan (Longtan, a place name). For seven years, he traveled back and forth to Zhaojue (Zhaojue, a temple name), for three years he soared above Biyan (Biyan, a place name). Today, I trouble you to fill the first seat, the Udumbara (Udumbara, an auspicious flower) appears in the midst of a hundred flowers.' Not long after, Daoyuan opened the Dharma at Baoning (Baoning, a place name), and later moved to Huazang (Huazang, a temple name), greatly propagating Yuanwu's Zen path. Later, he passed away at this mountain. After cremation, there were many relics, and people could find them even by digging about a foot into the ground. They were especially bright and clear, and his heart and tongue remained intact. A pagoda was built for them.
The Thirteenth Transmission of the Shramana Shi Daoyuan of Zhaojue Temple in Chengdu (Dabie Dao)
Shi Daoyuan, styled Che'an, was the son of the Deng family of Mianzhou. He left home at Jiangji Temple (Jiangji Temple) at a young age and received the full precepts. He visited Dabie Daogong (Dabie Daogong), who instructed him to contemplate the saying 'Vast and without a sage.' Daoyuan suddenly laughed and said, 'Bodhidharma (Bodhidharma, the first patriarch of Zen) was originally here!' Daogong ordered him to consult Fojian (Fojian, a person's name) and Foyan (Foyan, a person's name), and he was appreciated by both. He also went to Jinshan (Jinshan, a place name) to see Yuanwu (Yuanwu, a person's name) and presented his views, but Yuanwu did not approve. It happened that Yuanwu was summoned to reside at Yunjv (Yunjv, a place name), and Daoyuan followed him. Although he had some understanding, there was still something stuck in his chest that had not dissipated. Once, Yuanwu asked a monk, 'What is it like when birth and death arrive?' The monk said, 'The incense stand laughs at the abbot.' Then he asked Daoyuan, 'What do you say?' Daoyuan said, 'The bandit army is utterly defeated.' Yuanwu said, 'What if someone asks you?' Daoyuan was about to answer when Yuanwu pressed him and said, 'The bandit army is utterly defeated!' Daoyuan had a great enlightenment. Yuanwu struck him with his fist, and Daoyuan clapped his hands and laughed loudly. Yuanwu said, 'What did you see that made you like this?' Daoyuan said, 'The poisonous fist has not been released.'
報永劫不忘。
平江府南峰沙門釋云辯傳十四(穹窿圓)
釋云辯姑蘇人。初依瑞峰章公得度。旋謁穹窿圓和尚忽有所得遂通所見。圓曰。子雖得入未至當也。切宜著鞭。乃辭扣圓悟。值入室才踵門。悟遽曰。看腳下。辯打露柱一下。悟曰。何不著實道取一句。辯曰。師若搖頭某便擺尾。悟曰。爾試擺尾看。辯翻筋斗而出。悟大笑。由是知名。住后僧問。如何是奪人不奪境。曰霸王到烏江。僧曰。如何是奪境不奪人。曰築壇拜將。僧曰。如何是人境兩俱奪。曰萬里山河獲太平。僧曰。如何是人境俱不奪。曰龍吟霧起虎嘯風生。僧曰。向上還有事也無。曰當面蹉過。僧曰。真個作家。曰白日鬼迷人。
南康云居寺沙門釋善悟傳十五
釋善悟號高庵。洋州李氏子。年十一得度。生有夙慧靈根自發。聞沖禪師舉梁武帝問達磨因緣。如獲舊物遽曰。我既廓然。何聖之有沖異其語勉之南詢。遂謁龍門佛眼。一日有僧被蛇咬。佛眼問眾曰。既是龍門為甚卻被蛇咬。悟應聲曰。果然現大人相。眼器之。後傳此語至佛果。果曰。龍門有此僧。東山法道未寂寥。爾上堂心生種種法生。森羅萬象縱橫信手拈來。便用日輪午後三更。心滅種種法滅。四句百非路絕。直饒達磨出頭也是眼中金屑。心生心滅是誰木人。攜
【現代漢語翻譯】 現代漢語譯本： 報答永劫不忘的恩情。
平江府南峰沙門釋云辯傳十四(穹窿圓)
釋云辯是姑蘇人。起初依從瑞峰章公剃度出家。不久拜訪穹窿圓和尚，忽然有所領悟，於是將自己的見解全部說出。圓和尚說：『你雖然已經入門，但還沒有到達精髓。』勸他要繼續努力。於是他告辭去拜訪圓悟克勤。剛到入室的地方，才踏進門檻，圓悟便說：『看腳下！』云辯隨即打了一下露柱。圓悟說：『為什麼不切實地說一句？』云辯說：『師父如果搖頭，我就擺尾。』圓悟說：『你試著擺尾看看。』云辯翻了個觔斗走了出去。圓悟大笑。從此云辯就出了名。後來住持寺院后，有僧人問：『什麼是奪人不奪境？』回答說：『霸王到烏江。』僧人問：『什麼是奪境不奪人？』回答說：『築壇拜將。』僧人問：『什麼是人境兩俱奪？』回答說：『萬里山河獲太平。』僧人問：『什麼是人境俱不奪？』回答說：『龍吟霧起，虎嘯風生。』僧人問：『向上還有事嗎？』回答說：『當面錯過。』僧人問：『真是個行家。』回答說：『白日鬼迷人。』
南康云居寺沙門釋善悟傳十五
釋善悟，號高庵，是洋州李氏的兒子。十一歲時剃度出家。天生具有宿慧，靈根自然萌發。聽到沖禪師舉梁武帝問達磨（Bodhidharma，禪宗始祖）的因緣，如同得到舊物一般，立刻說：『我既然廓然無物，哪裡還有什麼聖人呢？』沖禪師認為他的話不同尋常，勉勵他向南方參學。於是他去拜訪龍門佛眼禪師。一天，有個僧人被蛇咬了。佛眼問大眾說：『既然是龍門，為什麼還會被蛇咬？』善悟應聲回答說：『果然現大人相。』佛眼很器重他。後來有人將這句話傳到佛果禪師那裡，佛果說：『龍門有這樣的僧人，東山法道就不會寂寞了。』你說上堂時心生種種法生，森羅萬象縱橫，信手拈來便用，如同日輪午後三更。心滅種種法滅，四句百非路絕，即使達磨（Bodhidharma，禪宗始祖）出現也是眼中金屑。心生心滅是誰？是木頭人嗎？』
【English Translation】 English version: To repay kindness that should never be forgotten.
The Biography of Shramana Shi Yunbian of Nanfeng Temple in Pingjiang Prefecture, Fourteenth (Qionglong Yuan)
Shi Yunbian was a native of Gusu. He initially received ordination under Zhang Gong of Ruifeng. Soon after, he visited the Venerable Yuan of Qionglong and suddenly gained some insight, whereupon he expressed all his views. Yuan said, 'Although you have entered, you have not yet reached the essence. You should diligently apply the whip.' Thereupon, he took his leave to visit Yuanwu Keqin. Just as he entered the room and stepped over the threshold, Yuanwu abruptly said, 'Look under your feet!' Yunbian immediately struck the pillar. Yuanwu said, 'Why don't you say a real sentence?' Yunbian said, 'If the master shakes his head, I will wag my tail.' Yuanwu said, 'Try wagging your tail and see.' Yunbian somersaulted out. Yuanwu laughed heartily. From this, he became famous. Later, after becoming the abbot, a monk asked, 'What is seizing the person but not the environment?' He replied, 'The Hegemon-King at Wujiang.' The monk asked, 'What is seizing the environment but not the person?' He replied, 'Building an altar to appoint generals.' The monk asked, 'What is seizing both the person and the environment?' He replied, 'Ten thousand miles of mountains and rivers obtain peace.' The monk asked, 'What is neither seizing the person nor the environment?' He replied, 'The dragon roars, and mist rises; the tiger howls, and wind arises.' The monk asked, 'Is there anything beyond that?' He replied, 'Passing by face to face.' The monk asked, 'Truly an expert.' He replied, 'In broad daylight, ghosts confuse people.'
The Biography of Shramana Shi Shanwu of Yunju Temple in Nankang, Fifteenth
Shi Shanwu, also known as Gao'an, was the son of the Li family of Yang Prefecture. He was ordained at the age of eleven. He was born with innate wisdom, and his spiritual roots naturally sprouted. Upon hearing Zen Master Chong cite the story of Emperor Wu of Liang asking Bodhidharma (the first patriarch of Zen) about causality, he felt as if he had found an old possession and immediately said, 'Since I am utterly empty, what saint is there?' Zen Master Chong considered his words extraordinary and encouraged him to seek instruction in the south. Thereupon, he visited Zen Master Foyan of Longmen. One day, a monk was bitten by a snake. Foyan asked the assembly, 'Since this is Longmen, why was he bitten by a snake?' Shanwu responded immediately, 'Indeed, he manifests the appearance of a great man.' Foyan valued him greatly. Later, someone transmitted these words to Zen Master Foguo, who said, 'Longmen has such a monk; the Dharma path of Dongshan will not be desolate. You say that when the mind arises, all kinds of dharmas arise, the myriad phenomena are horizontal and vertical, and you pick them up and use them at will, like the sun at three o'clock in the afternoon. When the mind ceases, all kinds of dharmas cease, the path of the four sentences and hundred negations is cut off, even if Bodhidharma (the first patriarch of Zen) appears, he is just golden dust in the eyes. Who is it that the mind arises and the mind ceases? Is it a wooden man?'
手同歸。歸到故鄉田地猶遭頂上一錘。
隆興黃龍寺沙門釋法忠傳十六
釋法忠號牧庵。四明姚氏子也。十九試經得度習天臺教。悟一心三觀之旨未能泯跡。故遍參名德。后至龍門。觀水磨旋轉發明述偈呈佛眼曰。轉大法輪。目前包裹。更問如何。水推石磨。佛眼曰。其中事作么生。忠曰澗下水長流。眼曰。我有末後一句。待分付汝。忠即掩耳而去。后至廬山。于同安枯樹中絕食清坐。宣和間湘潭大旱。禱弗應。忠躍入龍淵呼曰。業畜當雨一尺。雨隨至。嘗居南嶽。每跨虎出遊。儒釋皆望塵而拜。上堂我有一句子。不借諸聖口不動自己舌。非聲氣呼吸非情識分別。假使凈名杜口毗耶釋迦掩室摩竭。大似掩耳偷鈴。未免天機漏泄。直饒德山棒臨濟喝。若向牧庵門下只得一橛。千種言萬般說只要教君自家歇。一任大地虛空七凹八凸。
系曰。牧庵既悟一心三觀。即當揮麈為臺教吐氣。尤以未能泯跡。乃遍扣達磨之徒。正如香象渡河。直欲一踏到底。所以宜乎才跨龍門便能傾湫倒岳也。偉哉。世有習三觀者。且指悟之一字不知其為何物。誤認糟粕作醍醐。詆壁觀為護教。豈非師子之蟲耶。故渰山集深斥臺教傳佛心印書。后卷當刪去。蓋令學者障悟門。造地獄業不淺矣。
大明高僧傳卷第五 大正藏
【現代漢語翻譯】 現代漢語譯本： 手同歸，歸到故鄉田地，仍然難免當頭一棒。
隆興黃龍寺沙門釋法忠傳十六
釋法忠，號牧庵，是四明姚氏的兒子。十九歲時通過考試成為僧人，學習天臺宗的教義。雖然領悟了一心三觀（一心具有空、假、中三觀）的宗旨，但未能完全消除痕跡（指未能達到無為的境界），因此遍訪名師。後來到了龍門，看到水磨旋轉而有所啓發，作偈呈給佛眼禪師說：『轉大法輪，目前包裹。』（轉動偉大的佛法之輪，就在眼前展現）又問：『如何？』（那又如何呢？）回答說：『水推石磨。』（水推動石磨。）佛眼說：『其中事作么生？』（其中的道理是怎樣的？）法忠說：『澗下水長流。』（山澗下的水長流不息。）佛眼說：『我有末後一句，待分付汝。』（我有一句最重要的話，要告訴你。）法忠立刻摀住耳朵離開了。後來到了廬山，在同安寺的枯樹中絕食靜坐。宣和年間，湘潭發生大旱，祈禱沒有應驗。法忠跳入龍淵，呼喊說：『業畜當雨一尺。』（罪惡的畜生應該下雨一尺。）雨隨即降下。曾經住在南嶽，經常騎著老虎出遊，儒生和僧人都望塵而拜。上堂說法時說：『我有一句子，不借諸聖口，不動自己舌。非聲氣呼吸，非情識分別。假使凈名（Vimalakirti，維摩詰，一位著名的在家菩薩）杜口毗耶（Vaishali，維舍離，維摩詰所居住的城市），釋迦（Shakyamuni，釋迦牟尼佛）掩室摩竭（Magadha，摩揭陀國，佛陀證悟之地），大似掩耳偷鈴，未免天機漏泄。直饒德山（Deshan，唐代禪師）棒，臨濟（Linji，唐代禪師）喝，若向牧庵門下，只得一橛。千種言，萬般說，只要教君自家歇。一任大地虛空，七凹八凸。』（我有一句話，不借用諸位聖人的口，也不動用自己的舌頭。不是聲音氣息，也不是情感意識的分別。即使維摩詰在毗耶離閉口不言，釋迦牟尼在摩揭陀國掩室靜坐，也好像掩耳盜鈴一樣，終究難免泄露天機。縱然是德山的棒喝，臨濟的棒喝，如果到了牧庵門下，也只能得到一部分。千種言語，萬般說法，只要教你自家停歇。任憑大地虛空，七凹八凸。）
系曰：牧庵既然領悟了一心三觀，就應當揮動拂塵，為天臺宗闡述教義。尤其因為未能消除痕跡，所以遍訪達磨（Bodhidharma，菩提達摩，禪宗初祖）的門徒。正像香象渡河一樣，想要一腳踏到底。所以才適合於剛到龍門，便能傾倒山嶽。偉大啊！世上有學習三觀的人，卻連『悟』字都不知道是什麼東西。錯誤地把糟粕當作醍醐，詆譭壁觀為護教。難道不是獅子身上的蟲子嗎？所以渰山集深刻地斥責天臺教傳佛心印書，後面的章節應當刪除。因為會使學習的人障礙開悟之門，造下地獄的罪業不淺啊。
大明高僧傳卷第五 大正藏
【English Translation】 English version: Hands return together. Returning to the fields of one's hometown, one still inevitably encounters a blow to the head.
Biography of Shramana Shi Fazhong of Huanglong Temple in Longxing, number sixteen
Shi Fazhong, styled Mu'an, was a son of the Yao family of Siming. At nineteen, he passed the examination to become a monk and studied the Tiantai teachings. Although he understood the essence of the One Mind Three Contemplations (the One Mind possessing the three aspects of emptiness, provisional existence, and the Middle Way), he was unable to completely eliminate traces (referring to not attaining the state of non-action), so he traveled extensively to consult with renowned teachers. Later, he arrived at Longmen, and upon seeing the rotating water mill, he had an enlightenment and presented a verse to Zen Master Foyan, saying: 'Turning the Great Dharma Wheel, encompassing what is before the eyes.' He further asked: 'What about it?' The response was: 'Water pushes the stone mill.' Foyan said: 'What is happening within it?' Fazhong said: 'The water flows long beneath the ravine.' Foyan said: 'I have a final word to impart to you.' Fazhong immediately covered his ears and left. Later, he arrived at Mount Lu and sat in meditation without food in a withered tree at Tongan Temple. During the Xuanhe period, Xiangtan experienced a severe drought, and prayers were not answered. Fazhong jumped into Dragon Abyss and shouted: 'Karmic beasts should rain one foot.' Rain followed immediately. He once resided in Nanyue, often riding a tiger on outings, and both Confucian scholars and monks would bow in the dust. When giving a Dharma talk, he said: 'I have a saying that does not borrow the mouths of all the sages, nor move my own tongue. It is not sound or breath, nor emotional or cognitive discrimination. Even if Vimalakirti (a famous lay bodhisattva) were to remain silent in Vaishali (the city where Vimalakirti lived), and Shakyamuni (the Buddha) were to close his room in Magadha (the land where Buddha attained enlightenment), it would be like covering one's ears to steal a bell, inevitably revealing the heavenly secret. Even if it were Deshan's (a Tang Dynasty Zen master) staff and Linji's (a Tang Dynasty Zen master) shout, if you came to Mu'an's gate, you would only get a fragment. A thousand words, ten thousand sayings, only aim to teach you to stop yourself. Let the great earth and empty space be uneven and bumpy.'
Commentary: Since Mu'an had already understood the One Mind Three Contemplations, he should have waved the whisk and expounded the teachings of the Tiantai school. Especially because he had not eliminated traces, he extensively visited the disciples of Bodhidharma (the first patriarch of Zen). It was just like an elephant crossing a river, wanting to step all the way to the bottom. Therefore, it was fitting that he could overturn mountains and drain marshes as soon as he arrived at Longmen. How great! There are people in the world who study the Three Contemplations, yet they do not even know what the word 'enlightenment' means. They mistakenly take dregs for ghee, and criticize wall-gazing as protecting the teachings. Are they not worms in the lion's body? Therefore, the Yan Shan Collection deeply criticizes the Tiantai teachings' transmission of the Buddha's mind seal, and the later chapters should be deleted. Because they would obstruct the gate of enlightenment for learners and create karmic deeds leading to hell, which is no small matter.
Biographies of Eminent Monks of the Great Ming Dynasty, Volume Five Taisho Tripitaka
第 50 冊 No. 2062 大明高僧傳
大明高僧傳卷第六
皇明天臺山慈雲禪寺沙門釋 如惺 撰
習禪篇第三之二(正傳十七人附見十人)
華亭昭慶寺沙門釋法寧傳一
釋法寧因住沂州馬𡺸山故號馬𡺸山。東密州莒縣李氏子也。初依沂州天寧妙空明和尚得度。參侍既久盡得雲門宗旨。出世住沂之凈居寺。大弘雪竇之道。紹興間抵華亭青龍。鎮察判章滾母高氏夢。天人告曰。古佛來也。翌日師至。迎之止錢氏園乃建精舍。掘地得鐵磬斷碑佛像之應。於是華亭令柳約奏所建剎賜額曰凈居。因省明公于明州雪竇。時郡守莫將請主吉祥。哲宗元符余山有精舍曰靈峰。部符改曰昭慶禪院。右丞朱諤請師為開山第一代。無何遷明州廣慧復返昭慶。紹興二十六年丙子正月八日沐浴端坐說法辭眾而寂。世壽七十六。僧臘五十九。塔全身於寺之東隅。
衢州烏巨山沙門釋道行傳二
釋道行號雪堂。處州葉氏子也。初依普照英得度。出遊參佛眼。一日聞眼舉玄沙筑著腳指話遂大悟。住郡南明。上堂會得便會玉本無瑕。若言不會碓嘴生花。試問九年面壁何如大會拈花。南明恁么商確也。是順風撒沙。次遷烏巨示眾舉。璣和尚問僧。禪以何為義。眾雖下語未契厥心。眾僧請益璣代
【現代漢語翻譯】 現代漢語譯本
大明高僧傳卷第六
皇明天臺山慈雲禪寺沙門釋 如惺 撰
習禪篇第三之二(正傳十七人附見十人)
華亭昭慶寺沙門釋法寧傳一
釋法寧，因住在沂州馬𡺸山（地名），所以號為馬𡺸山。他是東密州莒縣李氏之子。起初依止沂州天寧妙空明和尚剃度。參學侍奉很久，完全領會了雲門宗的宗旨。後來出世，住持沂州的凈居寺，大力弘揚雪竇禪師的道法。紹興年間，他來到華亭青龍，鎮察判章滾的母親高氏做夢，夢見有天人告訴她說：『古佛來了。』第二天，法寧禪師就到了，高氏迎接他住在錢氏的園子里，並建造精舍。在掘地的時候，出現了鐵磬、斷碑和佛像等瑞應。於是華亭縣令柳約上奏朝廷，將所建的寺廟賜額為凈居寺。法寧禪師曾到明州雪竇寺拜訪省明禪師。當時郡守莫將請他住持吉祥寺。哲宗元符年間，余山有一座精舍叫做靈峰。朝廷下文書將其改為昭慶禪院。右丞朱諤請法寧禪師作為開山第一代住持。不久之後，法寧禪師又遷往明州廣慧寺，之後又返回昭慶寺。紹興二十六年丙子年正月八日，法寧禪師沐浴後端坐，說法完畢後向大眾告別而圓寂。世壽七十六歲，僧臘五十九年。全身舍利塔建在寺廟的東邊角落。
衢州烏巨山沙門釋道行傳二
釋道行，號雪堂。是處州葉氏之子。起初依止普照英禪師剃度。後來出外遊歷參訪佛眼禪師。有一天，他聽到佛眼禪師舉玄沙禪師『筑著腳指』的話頭，於是大悟。後來住持郡南明寺。上堂說法時說：『會得便會，玉本無瑕。若言不會，碓嘴生花。試問九年面壁，何如大會拈花。南明恁么商確也，是順風撒沙。』之後，他遷往烏巨山，向大眾開示說：『璣和尚問僧，禪以何為義。眾雖下語，未契厥心。眾僧請益，璣代』
【English Translation】 English version
The Great Monks of the Ming Dynasty, Volume 6
Compiled by Shramana Shi Ruxing of Ciyun Chan Monastery on Mount Tiantai in the Huangming Dynasty
Chapter 3.2 on Practicing Chan (Biographies of 17 monks with 10 additional mentions)
Biography 1 of Shramana Shi Faning of Zhaoqing Monastery in Huating
Shi Faning was also known as Ma𡺸shan (place name) because he resided on Mount Ma𡺸 in Yizhou. He was born into the Li family of Juxian County, Dongmizhou. Initially, he was tonsured under the Venerable Miaokong Ming of Tianning Monastery in Yizhou. After serving and studying for a long time, he fully grasped the principles of the Yunmen School. Later, he emerged into the world, residing at Jingju Monastery in Yi, vigorously promoting the teachings of Zen Master Xuedou. During the Shaoxing era, he arrived at Qinglong in Huating. The mother of the Zhencha Judge, Zhang Gun, Lady Gao, dreamed that a heavenly being told her, 'An ancient Buddha has arrived.' The next day, Master Faning arrived, and she welcomed him to reside in the Qian family's garden, where a hermitage was built. During the excavation, auspicious signs such as iron chimes, broken steles, and Buddha images appeared. Consequently, the magistrate of Huating, Liu Yue, petitioned the court, and the constructed monastery was granted the name Jingju Monastery. Master Faning once visited Zen Master Shengming at Xuedou Monastery in Mingzhou. At that time, the prefect Mo Jiang invited him to preside over Jixiang Monastery. During the Yuanshen era of Emperor Zhezong, there was a hermitage called Lingfeng on Mount Yu. The imperial decree changed it to Zhaoqing Chan Monastery. The Right Minister Zhu E requested Master Faning to be the first abbot. Soon after, Master Faning moved to Guanghui Monastery in Mingzhou, and then returned to Zhaoqing Monastery. On the eighth day of the first month of the Bingzi year, the twenty-sixth year of Shaoxing, Master Faning bathed, sat upright, finished his Dharma talk, bid farewell to the assembly, and passed away peacefully. His age was seventy-six, and his monastic age was fifty-nine. His complete body stupa was built in the eastern corner of the monastery.
Biography 2 of Shramana Shi Daohang of Mount Wuju in Quzhou
Shi Daohang, also known as Xuetang, was born into the Ye family of Chuzhou. Initially, he was tonsured under Zen Master Puzhao Ying. Later, he traveled and visited Zen Master Foyan. One day, he heard Zen Master Foyan cite Zen Master Xuansha's saying 'Stumbled upon the toe,' and he had a great enlightenment. Later, he resided at Nanming Monastery in the prefecture. During an Dharma talk, he said, 'Understand and you understand, jade is inherently flawless. If you say you don't understand, the rice pestle will blossom. Try asking about the nine years of facing the wall, how does it compare to the assembly picking flowers? Nanming is so sure, it is like scattering sand in the wind.' Later, he moved to Mount Wuju and instructed the assembly, saying, 'Zen Master Ji asked a monk, 'What is the meaning of Zen?' Although the assembly gave answers, they did not accord with his heart. The assembly requested further instruction, and Ji代'
云。以謗為義。師曰。三世諸佛是謗。西天二十八祖是謗。唐土六祖是謗。天下老和尚是謗。諸人是謗。山僧是謗。于中還有不謗者無。談玄說妙河沙數。爭似雙峰謗得親。忽示微疾。門弟子教授汪喬年至省。遂以後事委之。說偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。又注曰。爛泥中有刺。莫道不疑好。黎明沐浴更衣加趺而逝。阇維獲五色舍利。煙所至處舍利累然。齒舌不壞。塔于寺西。
安吉州何山沙門釋守珣傳三(廣鑒英)
釋守珣號佛燈。即郡之施氏子也。初參廣鑒瑛和尚不契。遂謁佛鑒。隨眾咨請。邈無所入。乃封其衾曰。今生若不徹去。誓不展此。於是晝夜霄立如喪考妣。逾七七日忽佛鑒上堂曰。森羅及萬象一法之所印。珣聞頓悟。鑒曰。可惜一顆明珠被這風顛漢拾得也。乃詰曰。靈云道自從一見桃花后直至如今更不疑。如何是他不疑處。珣曰。莫道靈云不疑。只今覓個疑處了不可得。鑒曰。玄沙道諦當甚諦當。敢保老兄未徹在。那裡是他未徹處。珣曰。深知和尚老婆心切。鑒然之。珣拜起呈偈曰。終日看天不舉頭。桃花爛熳始抬眸。饒君更有遮天網。透得牢關即便休。鑒囑令護持。是夕展衾厲聲曰。這回珣上座穩睡去也。圓悟聞竊疑其未然乃曰。我須勘過始得。
【現代漢語翻譯】 現代漢語譯本： 云：『以誹謗為真理。』 師父說：『三世諸佛都是誹謗，西天二十八祖都是誹謗，唐土六祖都是誹謗，天下的老和尚都是誹謗，你們這些人都是誹謗，我這個山僧也是誹謗。』 你們當中還有不誹謗的嗎？談玄說妙的言語多如恒河沙數，怎比得上雙峰的誹謗來得親切？ 忽然師父略微生病，門下弟子教授汪喬年到省探望，於是將後事委託給他。師父說偈語：『識得就能識得自己的本心，見得就能見得自己的本性。識得本心本性，正是宗門的大病。』 又註解說：『爛泥中有刺，不要說沒有疑惑就好。』 黎明時沐浴更衣，結跏趺坐而逝。火化后得到五色舍利，煙所飄到的地方，舍利堆積如山，牙齒和舌頭沒有損壞。在寺廟西邊建塔供奉。
安吉州何山沙門釋守珣傳三（廣鑒英）
釋守珣，號佛燈，是郡里的施氏之子。起初參拜廣鑒瑛和尚，未能契合。於是去拜見佛鑒禪師，跟隨大眾請教，卻茫然無所得入。於是封住他的被子說：『今生如果不能徹底領悟，誓不展開此被。』 於是晝夜不停地站立，如同死了父母一般。過了七七四十九天，忽然佛鑒上堂說法：『森羅萬象都是一法的印證。』 守珣聽了，頓時開悟。佛鑒說：『可惜一顆明珠被這個瘋癲漢撿到了。』 於是詰問道：『靈云說自從一見桃花后，直到如今更不懷疑。』 如何是他不懷疑之處？守珣說：『莫說靈云不懷疑，如今想找個懷疑的地方都找不到。』 佛鑒說：『玄沙說諦當甚諦當，敢保老兄未徹在。』 哪裡是他未徹之處？守珣說：『深知和尚老婆心切。』 佛鑒認可了他的回答。守珣拜謝起身，呈上偈語說：『終日看天不舉頭，桃花爛熳始抬眸。饒君更有遮天網，透得牢關即便休。』 佛鑒囑咐他護持道場。當晚，守珣展開被子，厲聲說：『這回珣上座可以安穩睡覺了。』 圓悟聽了，暗自懷疑他是否真的徹悟，於是說：『我必須勘驗過才能確定。』
【English Translation】 English version: Yun: 'Taking slander as righteousness.' The master said, 'The Buddhas of the three worlds are slander, the twenty-eight patriarchs of the Western Heaven are slander, the Sixth Patriarch of Tang Dynasty is slander, the old monks of the world are slander, all of you are slander, and this mountain monk is also slander.' Among you, is there anyone who does not slander? Talking about profound mysteries is as numerous as the sands of the Ganges, how can it compare to the slander of Shuangfeng being so intimate?' Suddenly, the master fell slightly ill, and his disciple Professor Wang Qiaonian came to the province to visit him, so he entrusted the affairs after his death to him. The master said in a verse: 'To know is to know one's own original mind, to see is to see one's own original nature. To know the original mind and original nature is precisely the great illness of the Zen school.' He also annotated: 'There are thorns in the mud, don't say it's good not to doubt.' At dawn, he bathed and changed clothes, sat in full lotus position and passed away. After cremation, he obtained five-colored sarira (relics). Where the smoke reached, the sarira accumulated like mountains, and his teeth and tongue were not damaged. A pagoda was built to enshrine them west of the temple.
Biography of Shramana Shi Shou Xun of Heshan, Anji Prefecture, Chapter 3 (Guangjian Ying)
Shi Shou Xun, styled Fodeng (Buddha's Lamp), was the son of the Shi family in the prefecture. Initially, he visited the Venerable Guangjian Ying but did not attain enlightenment. Then he went to see Zen Master Fojian (Buddha Mirror), and followed the assembly to ask for instruction, but he was at a loss and could not enter. So he sealed his quilt and said, 'If I do not thoroughly understand in this life, I vow not to unfold this quilt.' So he stood day and night like he had lost his parents. After forty-nine days, suddenly Fojian ascended the hall and said, 'All phenomena and myriad forms are imprinted by one dharma (law).' Shou Xun heard this and suddenly attained enlightenment. Fojian said, 'It's a pity that a bright pearl was picked up by this madman.' So he questioned, 'Lingyun said, 'Since seeing the peach blossoms, I have never doubted until now.' What is the place where he does not doubt?' Shou Xun said, 'Don't say Lingyun doesn't doubt, now it's impossible to find a place to doubt.' Fojian said, 'Xuansha said, 'Truth is very true, I dare to guarantee that the old brother has not thoroughly understood.' Where is the place where he has not thoroughly understood?' Shou Xun said, 'I deeply know that the heshang (monk) is very kind.' Fojian acknowledged his answer. Shou Xun bowed and presented a verse saying, 'All day long I look at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a net covering the sky, you must break through the firm barrier to rest.' Fojian instructed him to protect the dharma. That night, Shou Xun unfolded the quilt and said sternly, 'This time, Abbot Xun can sleep peacefully.' Yuanwu heard this and secretly doubted whether he had really attained enlightenment, so he said, 'I must examine him before I can be sure.'
令人召至。因與遊山。偶到一水潭。圓悟推珣入水。遽問曰。牛頭未見四祖時如何。珣曰。潭深魚聚。曰見后如何。珣曰。樹高招風。曰見與未見時如何。珣曰。伸腳在縮腳里。圓悟大稱之。后出世初主禾山。次天聖徙何山及天寧。紹興甲寅謂居士鄭績曰。十月八日是佛鑒先師忌日。吾時至矣。乞還障南。至十月四日續遣弟僧道如訊之。珣曰。汝來正其時也。吾雖與佛鑒同條生。終不同條死。明早可與我尋一隻小船來。道如曰。要長者高者。珣曰。高五尺許。越三日雞鳴端坐如平時。侍者請偈。珣曰。不曾作得。言訖而逝。阇維舌根不壞。
眉州象耳山沙門釋袁覺傳四(佛性)
釋袁覺郡之袁氏子。出家傳燈寺。本名圓覺。郡守填祠牒誤寫袁字。守疑其嫌因戲謂之曰。一字名之可乎。對曰。一字已多也。郡守異之。已而往大溈。依佛性和尚入室陳其所見。性曰。汝忒殺遠在。俾充侍司遷掌賓客。佛性每舉法華開示悟入四字令下語。又曰。待我黠頭。汝理方是。偶不職被斥。制中無依。乃寓俗士家。一日誦法華。至亦復不知何者是火何者為舍。乃豁然有省。制罷歸寺白性。首為肯之。后至云居見圓悟述所得。悟呵之曰。本是凈地屙屎作么。於是所疑頓釋。紹興丁巳郡守請居象耳。法道大振。四方英俊宿德鴻
【現代漢語翻譯】 現代漢語譯本 圓悟禪師讓人把釋珣（Shi Xun，人名）叫來，一起去遊山。偶然走到一個水潭邊，圓悟禪師推釋珣入水，隨即問道：『牛頭禪師（Niutou Chanshi）未見四祖（Sizu，指禪宗四祖道信）時如何？』釋珣回答說：『潭深魚聚。』圓悟禪師又問：『見后如何？』釋珣回答說：『樹高招風。』圓悟禪師再問：『見與未見時如何？』釋珣回答說：『伸腳在縮腳里。』圓悟禪師非常讚賞他。後來釋珣開始弘法，最初在禾山（He Shan）主持，之後在天聖（Tiansheng）遷往何山（He Shan）及天寧（Tianning）。紹興（Shaoxing）甲寅年，他對居士鄭績（Zheng Ji）說：『十月八日是佛鑒禪師（Fojian Chanshi）的忌日，我的時辰也到了。』請求回到障南（Zhangnan）。到了十月初四，繼續派弟子僧道如（Seng Dao Ru）去問候他。釋珣說：『你來得正是時候。我雖然與佛鑒禪師同年出生，但終究不能同年去世。明天早上可以為我找一隻小船來。』道如問：『要長一點的還是高一點的？』釋珣說：『高五尺左右就可以了。』過了三天，雞鳴時分，釋珣端坐如平時。侍者請求他留下偈語。釋珣說：『不曾作得。』說完就去世了。火化后，舌根沒有損壞。
眉州象耳山（Xiang'ershan）沙門釋袁覺（Shi Yuanjue）傳四（佛性）
釋袁覺是郡里袁氏的兒子，在傳燈寺（Chuandengsi）出家。原本名叫圓覺（Yuanjue）。郡守填寫祠牒時誤寫了袁字。郡守懷疑他嫌棄，於是開玩笑地對他說：『用一個字作為名字可以嗎？』袁覺回答說：『一個字已經很多了。』郡守覺得他很特別。之後前往大溈（Dawei），依止佛性禪師（Foxing Chanshi），入室陳述自己的見解。佛性禪師說：『你離題太遠了。』讓他擔任侍司，后升爲掌管賓客。佛性禪師每次都舉『法華開示悟入』（Fahua kaishi wuru）四個字，讓弟子們發表見解。又說：『等我聰明一點，你的道理才是對的。』偶爾因為失職而被斥責，在寺中沒有依靠，於是寄住在俗人家裡。有一天誦讀《法華經》（Fahua Jing），讀到『亦復不知何者是火何者為舍』時，忽然有所領悟。制罷后回到寺里告訴佛性禪師，佛性禪師首先肯定了他。後來到云居（Yunju）拜見圓悟禪師，陳述自己的所得。圓悟禪師呵斥他說：『本來是乾淨的地方，你在這裡拉屎幹什麼？』於是所有疑惑都頓然消解。紹興丁巳年，郡守請他住在象耳山，弘揚佛法，非常興盛。四方英俊之士、有德之士紛紛前來。
【English Translation】 English version Ling summoned Shi Xun (Shi Xun, a personal name) to him. They went for a walk in the mountains together. They happened to arrive at a pool of water. Yuanwu (Yuanwu, a Chan master) pushed Shi Xun into the water and immediately asked: 'What was Niu Tou Chanshi (Niutou Chanshi, a Chan master) like before he met the Fourth Patriarch (Sizu, referring to the Fourth Patriarch of Chan Buddhism, Daoxin)?' Shi Xun replied: 'The pool is deep, and the fish gather.' Yuanwu asked: 'What was he like after?' Shi Xun replied: 'The tree is tall, and it attracts the wind.' Yuanwu asked again: 'What was he like before and after meeting?' Shi Xun replied: 'Stretching the feet is within the shrinking feet.' Yuanwu greatly praised him. Later, Shi Xun began to propagate the Dharma, initially presiding at He Shan (He Shan). Later, during the Tiansheng (Tiansheng) era, he moved to He Shan (He Shan) and Tianning (Tianning). In the year Jia Yin of the Shaoxing (Shaoxing) era, he said to layman Zheng Ji (Zheng Ji): 'The eighth day of the tenth month is the anniversary of the death of Chan Master Fojian (Fojian Chanshi). My time has come.' He requested to return to Zhangnan (Zhangnan). On the fourth day of the tenth month, he continued to send his disciple, monk Dao Ru (Seng Dao Ru), to inquire after him. Shi Xun said: 'Your arrival is just in time. Although I was born in the same year as Chan Master Fojian, I will ultimately not die in the same year.' He said, 'Tomorrow morning, can you find a small boat for me?' Dao Ru asked: 'Do you want a longer one or a taller one?' Shi Xun said: 'About five feet tall will do.' Three days later, at the crowing of the rooster, Shi Xun sat upright as usual. The attendant requested a verse from him. Shi Xun said: 'I have not been able to compose one.' After saying this, he passed away. After cremation, his tongue root remained intact.
Biography of Shramana Shi Yuanjue (Shi Yuanjue) of Xiang'ershan (Xiang'ershan) Mountain in Meizhou, Part Four (Buddha-nature)
Shi Yuanjue was the son of the Yuan family in the prefecture. He became a monk at Chuandengsi (Chuandengsi) Temple. His original name was Yuanjue (Yuanjue). When the prefect filled out the ancestral hall record, he mistakenly wrote the character Yuan. The prefect suspected that he disliked it, so he jokingly said to him: 'Is it acceptable to use a single character as your name?' Yuanjue replied: 'One character is already too much.' The prefect found him to be extraordinary. Later, he went to Dawei (Dawei) and relied on Chan Master Foxing (Foxing Chanshi), entering his room to present his views. Chan Master Foxing said: 'You are too far off the mark.' He was assigned to serve as an attendant and later promoted to be in charge of guests. Chan Master Foxing would always cite the four words 'Fahua kaishi wuru' (Fahua kaishi wuru, meaning 'Lotus Sutra, opening, showing, awakening, entering') to have the disciples express their views. He also said: 'When I become a little smarter, your reasoning will be correct.' Occasionally, he was reprimanded for dereliction of duty and had no support in the temple, so he resided in the home of a layman. One day, while reciting the 'Lotus Sutra' (Fahua Jing), when he reached the passage 'also not knowing what is fire and what is a house,' he suddenly had an awakening. After his term of punishment ended, he returned to the temple and told Chan Master Foxing, who first affirmed him. Later, he went to Yunju (Yunju) to see Chan Master Yuanwu and presented what he had gained. Chan Master Yuanwu scolded him, saying: 'This was originally a clean place, what are you doing here shitting?' Thereupon, all doubts were immediately resolved. In the year Ding Si of the Shaoxing era, the prefect invited him to reside at Xiang'ershan Mountain, where he propagated the Dharma, which flourished greatly. Talented individuals and virtuous people from all directions came flocking.
儒聞風禮謁。室無所容。開堂詞辨河傾峽瀉叢林稱之。未詳其終。
明州天童沙門釋曇華傳五
釋曇華字應庵。蘄州汪氏子也。生而奇杰不類凡兒。年十七依于東禪剃髮。首謁遂和尚略得染指法味。於是遍參知識。靡所契證。聞圓悟住云居煅煉學者。華往禮依侍。悟乃痛與錐札。值悟返蜀指見虎丘隆禪師。侍一載頓明大事。已而訪此庵元命分座。於是開堂妙嚴。遷歸宗。時大慧在梅陽。有僧傳華示眾語。大慧見之極口稱歎。復寄偈曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。虎丘忌日拈香曰。生平沒興撞著這無意智老漢。做盡伎倆湊泊不得。從此卸卻干戈。隨分著衣吃飲。二十年來坐曲錄床。懸羊頭賣狗肉。知他有甚憑據。雖然一年一度燒香日。千古令人恨轉深。世稱華與杲二甘露門。嘗戒徒眾曰。衲僧著草鞋。住院何事口如黿蛇惡窟乎。宋隆興元年六月十三日奄然而化塔全身於東山。
臨安府靈隱寺沙門釋德光傳六(光化吉月庵杲百丈震)
釋德光賜號佛照。臨江軍彭氏子也。志學之年即依本郡光化寺吉和尚剃髮受具。一日入室吉問曰。不是心不是佛不是物是個甚麼光。罔措通夕不寐。次日復登方丈請曰。昨蒙和尚垂問。既不是心不是佛又不是物畢竟是甚麼
【現代漢語翻譯】 儒生聽到他的名聲，前來拜謁，禪房都容納不下。他開堂說法，言辭辯論如河水傾瀉，峽谷崩塌一般，叢林中的人都稱讚他。但他的最終結局如何，就不得而知了。
明州天童寺沙門釋曇華傳五
釋曇華，字應庵，是蘄州汪氏的兒子。他天生奇特傑出，不像普通的兒童。十七歲時，他依止東禪寺剃度出家。首先拜謁遂和尚，略微領略到佛法的滋味。於是他遍參各地知識，但都沒有得到真正的契悟。聽說圓悟禪師住在云居山，錘鍊學人，曇華前往禮拜依侍。圓悟禪師嚴厲地用錐子刺他，鞭策他。後來圓悟禪師返回四川，指引他去拜見虎丘隆禪師。曇華侍奉隆禪師一年，終於明白了大事。之後，他拜訪此庵元禪師，被命為分座。於是他在妙嚴寺開堂說法，後來又遷往歸宗寺。當時大慧宗杲（Dahui Zonggao，南宋著名禪師）在梅陽，有僧人傳達曇華的開示語。大慧宗杲看到后，極口稱讚，並寄了一首偈頌說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』虎丘隆禪師忌日時，曇華拈香說：『我平生最沒興致的就是遇到這個沒有意智的老漢，用盡各種伎倆也湊合不來。從此卸下干戈，隨分穿衣吃飯。二十年來坐在曲錄床上，懸掛羊頭賣狗肉。誰知道他有什麼憑據？雖然一年一度燒香日，千古令人恨轉深。』世人稱曇華與大慧宗杲為二甘露門。曇華曾經告誡徒眾說：『衲僧穿著草鞋，住持寺院，為何要像黿蛇一樣張開惡口呢？』宋隆興元年六月十三日，曇華安然圓寂，全身被塔葬在東山。
臨安府靈隱寺沙門釋德光傳六(光化吉月庵杲百丈震)
釋德光，被賜號佛照，是臨江軍彭氏的兒子。立志求學之年，就依止本郡光化寺的吉和尚剃度受具足戒。一天，他進入吉和尚的房間，吉和尚問道：『不是心，不是佛，不是物，那是什麼？』德光茫然不知所措，整夜無法入睡。第二天，他再次登上方丈室，請教說：『昨天蒙和尚垂問，既不是心，不是佛，又不是物，到底是什麼？』
【English Translation】 Scholars, hearing of his reputation, came to pay their respects, and his room could not contain them all. When he opened the Dharma hall to preach, his eloquence was like a river overflowing, a canyon collapsing, and the monastic community praised him. However, his final fate is unknown.
Biography of Monk Shi Tanhua of Tiantong Temple in Mingzhou, Part 5
Shi Tanhua, styled Ying'an, was the son of the Wang family of Qizhou. He was born extraordinary and outstanding, unlike ordinary children. At the age of seventeen, he relied on Dongchan Temple to have his head shaved. He first visited the monk Sui and briefly tasted the flavor of the Dharma. Thereupon, he visited teachers everywhere, but found no true realization. Hearing that Yuanwu was residing in Yunju Mountain, forging and refining students, Tanhua went to pay his respects and serve him. Yuanwu severely spurred him on. Later, Yuanwu returned to Sichuan and directed him to visit Chan Master Long of Huqiu. Serving Chan Master Long for a year, he finally understood the great matter. After that, he visited Chan Master Yuan of C庵, and was appointed to share the seat. Thereupon, he opened the Dharma hall at Miaoyan Temple, and later moved to Guizong Temple. At that time, Dahui Zonggao (Dahui Zonggao, a famous Chan master of the Southern Song Dynasty) was in Meiyang, and a monk conveyed Tanhua's words of instruction. Dahui Zonggao, upon seeing them, praised them highly and sent a verse saying: 'Sitting astride the first peak of the golden wheel, all demons and monsters hide their tracks. In recent years, I have gained true news again, reporting that the Yangqi lineage is flowing correctly.' On the anniversary of Chan Master Long of Huqiu's death, Tanhua offered incense and said: 'In my life, I have never been so uninterested as when I met this unintelligent old man, using all kinds of tricks but unable to make it work. From then on, I unloaded my weapons and armor, and wore clothes and ate food as I pleased. For twenty years, I have been sitting on a curved bed, hanging a sheep's head and selling dog meat. Who knows what his basis is? Although it is the annual incense-burning day, it makes people hate even more deeply for thousands of years.' The world called Tanhua and Dahui Zonggao the two gates of nectar. Tanhua once warned his disciples: 'A monastic wearing straw sandals, residing in a monastery, why should he open his evil mouth like a turtle or snake?' On the thirteenth day of the sixth month of the first year of Longxing in the Song Dynasty, Tanhua passed away peacefully, and his whole body was buried in a pagoda on Dongshan.
Biography of Monk Shi Deguang of Lingyin Temple in Lin'an Prefecture, Part 6 (Guanghua Ji Yue'an Gao Baizhang Zhen)
Shi Deguang, bestowed the title of Fozhao, was the son of the Peng family of Linjiang Army. In the year of aspiring to learning, he relied on Abbot Ji of Guanghua Temple in his prefecture to have his head shaved and receive the full precepts. One day, he entered Abbot Ji's room, and Abbot Ji asked: 'It is not mind, not Buddha, not thing, what is it?' Deguang was at a loss and could not sleep all night. The next day, he ascended to the abbot's room again and asked: 'Yesterday, I was questioned by the abbot, it is neither mind, nor Buddha, nor thing, what exactly is it?'
。望乞慈悲指示。吉乃震威喝曰。這沙彌更要我與你下注腳在。拈棒劈脊打出。於是有省。次謁月庵杲應庵華百丈震。皆無所入。適大慧奉旨住明州阿育王。四海英才鱗集。光亦造焉入室。大慧舉竹篦問曰。喚作竹篦則觸。不喚作竹篦則背。不得下語不得無語。光擬對。大慧便棒。光豁然大悟。從前所得到此瓦解冰消。侍久之宋孝宗慕光道價降詔命住靈隱。一日召問對答稱旨。留宿內觀堂。后示寂。塔全身於東庵。
眉州中巖寺沙門釋祖覺傳七(慧日能南堂靜)
釋祖覺嘉州楊氏子也。自幼聰慧書史過目成誦。乃著書排斥釋氏。忽惡境現前。大怖悔過。出家依慧日能和尚。未幾疽生膝上。五年醫治莫愈。因書華嚴合論。畢夕遂感異夢。旦即舍杖趨履。仍前一日誦至現相品曰。佛身無有生而能示出生。法性如虛空諸佛于中住。無住亦無去處處皆見佛。遂悟華嚴宗旨。至是始登僧籍。府帥請講于千部堂。而詞辯宏放眾所欽服。適南堂靜禪師過其門謂曰。觀公講說獨步西南。惜未解離文字相耳。儻能問道方外。即今之周金剛也。覺欣然罷講南遊禪社。遂依圓悟于鐘阜。一日入室悟舉。羅山道有言時踞虎頭收虎尾。第一句下明宗旨。無言時覿露機鋒如同電拂。作么生會。覺罔對。於是夙夜參究忽有所省。作偈呈曰
【現代漢語翻譯】 現代漢語譯本：希望您慈悲指示。
吉乃震威喝道：『這沙彌還要我給你加註解嗎？』拿起棒子就劈頭蓋臉地打出去。於是祖光有所領悟。之後又拜訪了月庵杲（禪師名）、應庵華（禪師名）、百丈震（禪師名），但都沒有什麼收穫。恰逢大慧宗杲（禪師名）奉旨住持明州阿育王寺，四海英才像魚鱗一樣聚集而來，祖光也前往參拜並進入他的禪室。大慧宗杲舉起竹篦問道：『如果說是竹篦就落入了執著，如果說不是竹篦就違背了事實。既不能說話，也不能不說話。』祖光正要回答，大慧宗杲就用棒子打他。祖光豁然大悟，之前所學到的東西都像瓦解冰消一樣消失了。侍奉大慧宗杲很久之後，宋孝宗仰慕祖光禪師的道行，下詔命他住持靈隱寺。有一天，宋孝宗召見他並詢問佛法，祖光的回答很合他的心意，於是就讓他留在內觀堂過夜。後來祖光禪師圓寂，他的全身舍利塔建在東庵。
眉州中巖寺的沙門釋祖覺，是慧日能（禪師名）和南堂靜（禪師名）的弟子。
釋祖覺是嘉州楊氏的兒子。他從小就聰明好學，讀書過目不忘，甚至還著書來排斥佛教。忽然有一天，他看到了可怕的景象，非常害怕並後悔之前的行為。於是出家，依止慧日能和尚。不久之後，他的膝蓋上長了毒瘡，五年都無法治癒。於是他開始書寫《華嚴合論》，寫完的當晚就做了一個奇異的夢。第二天早上，他扔掉枴杖，可以正常行走了。他像之前一樣誦讀《華嚴經·現相品》，讀到『佛身無有生而能示出生，法性如虛空諸佛于中住。無住亦無去處處皆見佛』時，領悟了《華嚴經》的宗旨。至此，他才正式成為僧人。府帥請他在千部堂講經，他的言辭辯論宏大奔放，受到眾人的欽佩。恰好南堂靜禪師路過這裡，對他說：『您講經說法在西南地區無人能及，可惜還沒有理解脫離文字相的道理。如果能夠向方外之人問道，那就是現在的周金剛了。』祖覺欣然停止講經，南遊到各個禪社，於是依止圓悟克勤（禪師名）于鐘阜山。有一天，他進入禪室，圓悟克勤舉起羅山（禪師名）的話說：『有言語時，要像踞虎頭、收虎尾一樣，第一句就要點明宗旨。沒有言語時，要像閃電一樣迅速地展現機鋒。你們怎麼理解？』祖覺無法回答。於是他日夜參究，忽然有所領悟，作偈呈給圓悟克勤說：
【English Translation】 English version: I hope for your compassionate guidance.
Jinei Zhenwei shouted, 'Does this Shami still need me to add annotations for you?' He picked up the stick and struck him head-on. Thereupon, Zu Guang had some understanding. Afterwards, he visited Yue'an Gao (Zen master's name), Ying'an Hua (Zen master's name), and Baizhang Zhen (Zen master's name), but gained nothing. It happened that Dahui Zonggao (Zen master's name) was ordered to reside at Ayuwang Temple in Mingzhou, and talents from all over the world gathered like scales. Zu Guang also went to pay homage and entered his Zen room. Dahui Zonggao raised the bamboo stick and asked, 'If you call it a bamboo stick, you are attached. If you don't call it a bamboo stick, you are contradicting. You cannot speak, nor can you not speak.' As Zu Guang was about to answer, Dahui Zonggao struck him with the stick. Zu Guang suddenly had a great enlightenment, and everything he had learned before vanished like melting ice. After serving Dahui Zonggao for a long time, Emperor Xiaozong of Song admired Zen Master Zu Guang's Taoist practice and issued an edict ordering him to reside at Lingyin Temple. One day, Emperor Xiaozong summoned him and asked about the Dharma, and Zu Guang's answers pleased him, so he was allowed to stay overnight in the Inner Observation Hall. Later, Zen Master Zu Guang passed away, and his complete body stupa was built in the East Nunnery.
Shramana Shi Zujue of Zhongyan Temple in Meizhou was a disciple of Huiri Neng (Zen master's name) and Nantang Jing (Zen master's name).
Shi Zujue was a son of the Yang family in Jia Prefecture. From a young age, he was intelligent and studious, able to memorize books after reading them once. He even wrote books to reject Buddhism. Suddenly, he saw terrifying scenes, became very frightened, and regretted his previous actions. So he became a monk and relied on the Venerable Huiri Neng. Soon after, a carbuncle grew on his knee, and it could not be cured for five years. So he began to write the 'Huayan Helun', and on the night he finished it, he had a strange dream. The next morning, he threw away his crutches and was able to walk normally. He recited the 'Appearance of the Tathagata' chapter of the 'Huayan Sutra' as before, and when he read 'The Buddha's body has no birth but can show birth, the Dharma nature is like space, and all Buddhas dwell within it. There is no dwelling, nor is there any place to go, yet the Buddha is seen everywhere,' he realized the essence of the 'Huayan Sutra'. Only then did he officially become a monk. The prefectural governor invited him to lecture at the Thousand Buddha Hall, and his eloquent arguments were admired by all. It happened that Zen Master Nantang Jing passed by and said to him, 'Your lectures are unparalleled in the Southwest, but it is a pity that you have not yet understood the principle of detachment from the characteristics of words. If you can ask about the Tao from someone beyond the mundane, that would be the current Zhou Jingang.' Zu Jue gladly stopped lecturing and traveled south to various Zen communities, and then relied on Yuanwu Keqin (Zen master's name) at Zhongfu Mountain. One day, he entered the Zen room, and Yuanwu Keqin raised the words of Luoshan (Zen master's name), saying, 'When there are words, one must be like sitting on a tiger's head and grasping its tail, and the first sentence must clarify the purpose. When there are no words, one must reveal the opportunity as quickly as lightning. How do you understand?' Zu Jue could not answer. So he studied day and night, and suddenly had some understanding, and presented a verse to Yuanwu Keqin, saying:
。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟未許可。次日入室悟問。昨日公案作么生。覺擬對。悟喝曰。佛法不是這個道理。覺復留五年愈更迷悶。後於廬山棲賢閱浮山遠削執論云。若道悟有親疏。豈有旃檀林中卻生臭草。始豁然大悟。遂作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜持示眾曰。覺華嚴徹矣。自是諸方皆稱曰覺華嚴云。上堂僧問。最初威音王末後樓至佛未審。參見甚麼人。覺曰。家住大梁城更問長安路。僧問。如何是一喝如金剛王寶劍。覺曰。血濺梵天。曰如何是一喝如踞地師子。覺曰。驚殺野狐貍。曰如何是一喝如探竿影草。覺曰。驗得你骨出。曰如何是一喝不作一喝用。覺曰。直須識取把針人。莫道鴛鴦好毛羽。
系曰。覺華嚴既于講席有聲。南堂過而稍施提勉。便能罷講南遊。正所謂見鞭影而行者也。豈不駿哉。至為圓悟項門一錐。雖然魂飛要且命根未斷。尚依識見。呈偈遭圓悟一喝。直得氣索。五年而始大徹。噫古為人師者必俟學者寒灰焰發絕後復甦方肯點頭。未嘗輕許而賊夫人子。今人才見靈利後生。便使拈弄公案。作得一偈頓焉稱賞。不亦彼此皆瞎也。殺人之惡小害人之惡大。其誰乎善於講者又當以覺公為良范。
【現代漢語翻譯】 現代漢語譯本：他住在孤峰頂上，常年半掩著門。自嘆自己已經老了，活計都交給兒孫了。圓悟沒有認可他。第二天，入室，圓悟問：『昨日的公案是怎麼回事？』覺準備回答。圓悟喝道：『佛法不是這個道理！』覺又留了五年，更加迷惑。後來在廬山棲賢寺閱讀浮山遠的《削執論》，其中有『若道悟有親疏，豈有旃檀林中卻生臭草』之句，才豁然大悟。於是作偈寄給圓悟說：『出林依舊入蓬蒿，天網恢恢不可逃。誰信業緣無避處，歸來不怕語聲高。』圓悟非常高興，拿給眾人看，說：『覺華嚴徹悟了！』從此，各處都稱他為覺華嚴。上堂時，有僧人問：『最初的威音王佛（過去無數劫前的一位佛），最後的樓至佛（賢劫千佛中的最後一位），不知參的是什麼人？』覺說：『家住大梁城，更問長安路（比喻捨近求遠）。』僧人問：『如何是一喝如金剛王寶劍？』覺說：『血濺梵天（形容威力巨大）。』僧人問：『如何是一喝如踞地師子？』覺說：『驚殺野狐貍（形容威猛無比）。』僧人問：『如何是一喝如探竿影草？』覺說：『驗得你骨出（形容洞察力強）。』僧人問：『如何是一喝不作一喝用？』覺說：『直須識取把針人（形容要抓住關鍵）。莫道鴛鴦好毛羽（不要被表面現象迷惑）。』 系曰：覺華嚴既然在講席上有了名聲，南堂禪師路過，稍加提點勉勵，他便能停止講經，南下參學，這正是所謂『見鞭影而行』的人啊！豈不是很優秀嗎？（南堂的提點）好比是給圓悟的項門一錐，雖然（覺華嚴的）魂飛魄散，但命根還沒有斷，仍然依靠識見。呈偈時遭到圓悟的一喝，直接讓他氣餒。五年後才大徹大悟。唉！古時候為人師者，必定要等到學者心如死灰，又重新燃起火焰，絕望之後又復甦，才肯點頭認可，從不輕易認可而耽誤別人的子弟。現在的人才看到靈利聰明的後生，便讓他拈弄公案，作出一首偈頌就立刻稱讚賞識，這不是彼此都瞎了嗎？殺人的罪惡小，害人的罪惡大。那麼誰能善於講經呢？又應當以覺公為好的典範。
【English Translation】 English version: He lived on the peak of Gufeng (Solitary Peak), with his door half-closed year-round. He lamented his old age, entrusting his livelihood to his children and grandchildren. Yuanwu (Enlightenment) did not approve of him. The next day, entering the room, Yuanwu asked: 'What about yesterday's Koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation)?' Jue (Awareness) prepared to answer. Yuanwu shouted: 'The Buddha-dharma is not this principle!' Jue stayed for another five years, becoming even more confused. Later, at Qixian Temple on Mount Lu, he read Fushan Yuan's 'Treatise on Eliminating Attachments,' which contained the line: 'If it is said that enlightenment has favoritism, how can fragrant grass grow in a sandalwood forest?' Only then did he suddenly awaken. So he composed a verse and sent it to Yuanwu, saying: 'Leaving the forest, still entering the weeds, the net of heaven is vast and inescapable. Who believes that karmic conditions have no escape? Returning, unafraid of a loud voice.' Yuanwu was very happy, showed it to everyone, and said: 'Jue Huayan (Awareness of the Flower Garland Sutra) has thoroughly understood!' From then on, everyone called him Jue Huayan. During the Dharma talk, a monk asked: 'The earliest Weiyin Wang Buddha (a Buddha from countless eons ago), the last Louzhi Buddha (the last of the thousand Buddhas of the current kalpa), I wonder, who are they consulting?' Jue said: 'Living in Daliang City, yet asking for the road to Chang'an (a metaphor for seeking far and wide when the answer is near).' The monk asked: 'What is a shout like the Vajra King's precious sword?' Jue said: 'Blood splatters the Brahma heaven (describing immense power).' The monk asked: 'What is a shout like a lion crouching on the ground?' Jue said: 'Startling the wild fox (describing unparalleled ferocity).' The monk asked: 'What is a shout like probing the grass with a pole?' Jue said: 'Testing your bones (describing strong insight).' The monk asked: 'What is a shout that is not used as a shout?' Jue said: 'You must recognize the person holding the needle (describing grasping the key). Don't say the mandarin duck has good feathers (don't be deceived by appearances).' The commentary says: Since Jue Huayan had a reputation in the lecture hall, Nintang (South Hall) Zen Master passed by and gave some encouragement, he was able to stop lecturing and travel south to study, this is exactly the kind of person who 'acts at the sight of the whip'! Isn't he excellent? (Nintang's encouragement) is like a hammer blow to Yuanwu's neck, although (Jue Huayan's) soul was scattered, his life force was not cut off, and he still relied on his own views. When he presented the verse, he was met with a shout from Yuanwu, which directly discouraged him. Only after five years did he have a great enlightenment. Alas! In ancient times, a teacher would only nod in approval after the student's heart was like dead ashes, and then rekindled the flame, after despair and then revival, never lightly approving and delaying other people's children. Nowadays, people only see clever and intelligent young people, and then let them play with Koans, and immediately praise and appreciate them for composing a verse, isn't this blindness on both sides? The sin of killing people is small, the sin of harming people is great. So who can be good at lecturing? One should also take Jue Gong (Duke Jue) as a good example.
臺州釣魚臺沙門釋自回傳八
釋自回號石頭。臨海人。世業石工。人呼石頭和尚。眼如盲龜不識一字。善根內啟志慕空宗。求人口授法華能誦。遂棄家投大隨和尚供掃灑。寺中令取崖石公用。回手不釋錘鑿。誦經不輟口。隨見而語曰。今日硿磕明日硿磕。生死到來作甚摺合。回愕然設禮。愿聞究竟法。隨令罷誦經看趙州勘婆子因緣。於是唸唸參究久之。一日鑿石石堅。乃盡力一錘火光迸出。忽然徹悟。即走方丈禮拜呈偈曰。用盡工夫渾無巴鼻。火光迸散元在這裡。隨大喜曰。子徹也。複述勘婆偈曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。隨可之。遂為剃染授以僧服。出世住釣魚臺。上堂曰。參禪學道大以井底叫渴。殊不知塞耳塞眼迴避不及。且如十二時中行住坐臥動轉施為。是甚麼人使作。你眼見耳聞何處不是路頭。若識得路頭便是大解脫處。方知老漢與你證明。山河大地與你證明。所以道十方薄伽梵一路涅槃門。諸仁者大凡有一物當途。要見一物當途之根源。一物無處要見一物無處之根源。見得根源源無所源。所源既非何處不圓。諸禪德你看老僧有甚勝你處。你有甚不如老漢處。會么太湖三萬六千頃。月在波心說向誰。
系曰。觀回師資生之業既傭且拙。學佛之志
【現代漢語翻譯】 現代漢語譯本：
臺州釣魚臺的沙門釋自回傳記（八）
釋自回，號石頭，是臨海人。世代以石匠為業，人們稱他為石頭和尚。他像瞎眼烏龜一樣不識一個字，但善根在內心啓發，立志嚮往空宗。他請人教他背誦《法華經》，能夠背誦后，就捨棄家庭，投奔大隨和尚，為他提供掃灑等服務。寺中讓他去採崖石供寺廟使用，自回手里不停地拿著錘子和鑿子，口中不停地誦經。大隨和尚看見后對他說：『今天硿磕，明天硿磕，生死到來時用什麼來應對？』自回驚愕，行禮請教，希望聽聞究竟之法。大隨和尚讓他停止誦經，去看趙州勘婆子的因緣。於是他念念參究，時間很久。一天，他鑿石頭，石頭很堅硬，於是用盡力氣一錘，火光迸出，忽然徹底領悟。立即跑到方丈室禮拜，呈上偈子說：『用盡工夫，渾然沒有著落，火光迸散，原來就在這裡。』大隨和尚非常高興地說：『你徹悟了！』又述說勘婆子的偈子說：『三軍不動，旗幟閃爍，老婆正是魔王的腳。趙州無柄的鐵掃帚，掃蕩煙塵，空空索索。』大隨和尚認可了他。於是為他剃度染衣，授予僧服，讓他出世住在釣魚臺。上堂說法時說：『參禪學道，大多像在井底呼叫口渴一樣。殊不知塞住耳朵，閉上眼睛，也迴避不及。且如十二時中，行住坐臥，動轉施為，是什麼人在使喚？你眼見耳聞，哪裡不是路頭？若識得路頭，便是大解脫處。方知老漢與你證明，山河大地與你證明。所以說十方薄伽梵（Bhagavan，世尊），走的是同一條涅槃（Nirvana，寂滅）之門。各位仁者，大凡有一物擋在路上，要見到一物擋路之根源。一物都沒有，要見到一物都沒有的根源。見得根源，源無所源。所源既然不是源頭，哪裡不圓滿？各位禪德，你們看老僧有什麼勝過你們的地方？你們有什麼不如老漢的地方？會么？太湖三萬六千頃，月亮在波心，說給誰聽？』
系曰：觀看自回師資，賴以生存的行業既庸俗又笨拙，但學佛的志向
【English Translation】 English version:
The Record of Shramana Shi Zihui of Diaoyutai, Taizhou (8)
Shi Zihui, also known as Shitou (石頭, Stone), was a native of Linhai. His family had been stone workers for generations, and people called him Stone Monk. His eyes were like those of a blind turtle, and he could not recognize a single character. However, his good roots were awakened within, and he aspired to the doctrine of emptiness. He asked someone to teach him the Lotus Sutra by oral transmission, and he was able to recite it. Thereupon, he abandoned his home and went to the Venerable Dasui to provide sweeping and other services. The temple ordered him to quarry rocks from the cliffs for public use. Zihui never put down his hammer and chisel, and he never stopped reciting the sutra. Dasui saw this and said to him, 'Today kōngkē (硿磕, clanging), tomorrow kōngkē, when death arrives, what will you use to cope?' Zihui was startled, paid his respects, and asked to hear the ultimate Dharma. Dasui told him to stop reciting the sutra and to contemplate the yin yuan (因緣, cause and condition) of Zhaozhou's (趙州) encounter with the old woman. Thereupon, he contemplated it intently for a long time. One day, as he was chiseling a stone, the stone was very hard, so he struck it with all his might, and sparks flew out. Suddenly, he had a thorough awakening. He immediately ran to the abbot's room, prostrated himself, and presented a gatha (偈, verse), saying, 'Having exhausted my efforts, there was utterly no foothold; when the sparks scattered, it was originally right here.' Dasui was overjoyed and said, 'You have thoroughly awakened!' He then recited the gatha of the encounter with the old woman, saying, 'The three armies do not move, the flags flicker; the old woman is precisely the feet of the Mara (魔王, demon king). Zhaozhou's handleless iron broom sweeps away the smoke and dust, empty and desolate.' Dasui approved of him. Thereupon, he shaved his head, dyed his robes, and gave him monastic robes, allowing him to go forth and reside at Diaoyutai (釣魚臺, Fishing Terrace). When he ascended the Dharma hall, he said, 'Practicing Chan (禪, meditation) and studying the Dao (道, the Way) is mostly like calling out for thirst at the bottom of a well. Little do they know that even if you block your ears and close your eyes, you cannot avoid it. Moreover, in the twelve periods of the day, walking, standing, sitting, lying down, moving, acting, what is it that is making you do it? What you see with your eyes and hear with your ears, where is not the road? If you recognize the road, then that is the place of great liberation. Then you will know that this old man is certifying it for you, the mountains and rivers and the great earth are certifying it for you. Therefore, it is said that the Bhagavans (薄伽梵, World Honored Ones) of the ten directions all enter the gate of Nirvana (涅槃, extinction) by the same path. All of you, if there is something blocking your path, you must see the root of that thing blocking your path. If there is nothing, you must see the root of nothing. If you see the root, the root has no source. Since the source is not the source, where is not complete? All you Chan practitioners, look, what do I, this old monk, have that is superior to you? What do you have that is inferior to this old man? Do you understand? The three thousand six hundred acres of Taihu Lake, the moon is in the heart of the waves, who are you telling this to?'
Commentary: Observing Master Zihui, the occupation on which he relied for his livelihood was both menial and clumsy, but his aspiration to study Buddhism
既銳且勤。始而迷則眸子如盲。后而悟則通身是眼。至於說偈談禪大有超今逸古之風。得非能者復起耶。茍使其居讀五車出窮三藏。又烏有一錘而火光迸出之象哉。大凡天下治癒隆亂愈起。學固博執益封。古人斥為雜毒入心。良有以也。於戲世之錦心繡口之士文龍義虎之僧。能為昌黎子之虛心周金剛之自返。胡慮油不出面道不我親哉。所以追風逐日者非駑駘之足。訶佛罵祖者豈鄙陋之夫。或膠錮于見知枳梏其比量。又莫若頑璞之易琢也。
潼川護聖寺沙門釋居靜傳九
釋居靜號愚丘。成都楊氏子也。年十四依白馬寺安慧出家。聞南堂禪師道望往謁。堂舉香嚴枯木里龍吟話詰之。靜于言下大悟。一日堂問曰。莫守寒巖異草青。坐卻白雲宗不妙。汝作么生。靜曰。直須揮劍。若不揮劍漁父棲巢。堂矍然曰。這小廝兒靜珍重便行。后出世住東巖。嘗謂眾曰。參學至要不出先南堂道最初句及末後句透得過者一生事畢。儻或未然更與爾分作十門。各各印證自心。還得穩當也未。第一須信有教外別傳。第二知有教外別傳。第三須會無情說法與有情說法無二。第四須見性如觀掌中之物。了了分明一一田地穩密。第五須具擇法眼。第六須要行鳥道玄路。第七須文武兼濟。第八須摧邪顯正。第九須大機大用。第十須向異類中
【現代漢語翻譯】 現代漢語譯本：既敏銳又勤奮。開始時迷惑就像眼睛失明一樣，後來領悟就像全身都是眼睛。至於說偈談禪，大有超越今人和古代人的風範，莫非是賢能的人復活了嗎？如果讓他只是埋頭讀書，窮盡所有經書，又怎麼會有敲擊一下就火花四濺的景象呢？大體上，天下太平越久，禍亂就越容易產生；學問越是廣博，執念就越是根深蒂固。古人斥責這種情況為『雜毒入心』，確實有道理啊。唉，那些才華橫溢、文采斐然的士人，以及能言善辯、義氣沖天的僧人，如果能像韓愈那樣虛心，像周金剛那樣反省自身，又何必擔心學不到真東西呢？所以，那些追逐名利的人，不是因為他們有駿馬般的才能；那些呵斥佛祖的人，難道是卑鄙淺陋之輩嗎？或許他們只是被自己的見解所束縛，被自己的比較推理所限制，還不如一塊未經雕琢的璞玉更容易被雕琢啊。
潼川護聖寺的沙門釋居靜的傳記
釋居靜，號愚丘，是成都楊氏的兒子。十四歲時在白馬寺跟隨安慧出家。聽說南堂禪師的聲望，前去拜訪。南堂禪師用香嚴禪師『枯木里龍吟』的話來詰問他，居靜當即開悟。一天，南堂禪師問：『不要固守寒冷的巖石，以致異草叢生；只是靜坐白雲之中，領悟禪宗是不夠的。你該怎麼做？』居靜回答：『必須揮劍斬斷一切。如果不揮劍，漁父就要在樹上築巢了。』南堂禪師驚訝地說：『這個小傢伙！』居靜珍重告別，便離開了。後來他出世住在東巖。曾經對眾人說：『參禪學習最重要的，莫過於透徹理解南堂禪師所說的最初一句和最後一句，如果能做到，一生的大事就完成了。如果還不能做到，我可以再為你們分成十個方面，各自印證自己的內心，這樣才能穩妥。第一，必須相信有教外別傳。第二，要知道有教外別傳。第三，必須明白無情說法和有情說法沒有區別。第四，必須見性如同觀看掌中之物，清清楚楚，每個環節都穩妥可靠。第五，必須具備擇法眼。第六，必須行走鳥道玄路。第七，必須文武兼備。第八，必須摧毀邪惡，彰顯正義。第九，必須有大機大用。第十，必須在異類之中'
【English Translation】 English version: He was both sharp and diligent. Initially, being lost was like having blind eyes; later, upon enlightenment, it was like having eyes all over his body. As for reciting verses and discussing Chan (Zen), he possessed a style that greatly surpassed both contemporary and ancient figures. Could it be that a capable person has been reborn? If he were merely to bury himself in books, exhausting all the scriptures, how could there be the image of sparks flying out from a single strike? Generally speaking, the more peaceful the world, the more likely chaos will arise; the more extensive the learning, the more deeply rooted the attachments become. The ancients criticized this situation as 'mixed poisons entering the heart,' and there is indeed reason for this. Alas, those talented scholars and eloquent monks, if they could be as humble as Changli (Han Yu) and as self-reflecting as Zhou Jingang, why worry about not learning the truth? Therefore, those who chase after fame and fortune are not because they have the talents of a fine steed; those who scold the Buddha and revile the patriarchs are not necessarily base and ignorant people. Perhaps they are merely bound by their own views and limited by their own reasoning, and it would be better to be an uncarved jade, which is easier to be sculpted.
Biography of the Shramana Shi Jujing of Husheng Temple in Tongchuan
Shi Jujing, also known as Yuqiu, was the son of the Yang family in Chengdu. At the age of fourteen, he became a monk at Baima Temple under Anhui. Hearing of the reputation of Chan Master Nantang, he went to visit him. Chan Master Nantang questioned him using the words of Chan Master Xiangyan, 'The dragon's roar in the withered tree.' Jujing immediately attained enlightenment. One day, Chan Master Nantang asked: 'Do not cling to the cold rock, lest strange grasses grow; merely sitting in the white clouds is not enough to understand Zen. What should you do?' Jujing replied: 'You must wield the sword and cut off everything. If you do not wield the sword, the fisherman will build his nest in the tree.' Chan Master Nantang exclaimed in surprise: 'This little fellow!' Jujing bid farewell and left. Later, he lived at Dongyan. He once said to the assembly: 'The most important thing in studying Chan is to thoroughly understand the first and last sentences spoken by Chan Master Nantang; if you can do this, the great matter of your life is accomplished. If you cannot, I can further divide it into ten aspects for you, each to verify your own mind, so that you can be secure. First, you must believe that there is a separate transmission outside the teachings. Second, you must know that there is a separate transmission outside the teachings. Third, you must understand that there is no difference between the Dharma spoken by inanimate objects and the Dharma spoken by sentient beings. Fourth, you must see your nature as clearly as seeing an object in the palm of your hand, clear and distinct, with each step secure and reliable. Fifth, you must have the Dharma-selecting eye. Sixth, you must walk the path of birds and the mysterious road. Seventh, you must be proficient in both literary and martial arts. Eighth, you must destroy evil and manifest righteousness. Ninth, you must have great capacity and great function. Tenth, you must be among different kinds'
行。凡欲紹隆法種。須盡此綱要方坐得這曲錄床子受天下人禮拜敢與佛祖為師。若不到恁么田地只一向虛頭。他時異日閻老子未放爾在。又偈曰。十門綱要掌中施。會得來時自有為。作者不須排位次。大都首尾是根基。
泉州教忠寺沙門釋彌光傳十(黃檗祥)
釋彌光號晦庵。閩中季氏子也。生寡言笑聞僧貝梵則喜。年十五依文慧禪師圓頂。未窮海藏喜究群書。一日計曰。剃髮染衣當期悟徹。而醉心俗典耶。遂首謁圓悟。次參黃檗詳高庵悟。機語皆契。以淮楚盜起歸謁佛心。值大慧寓廣因從之。慧曰。汝在佛心處所得者試舉一二看。光曰。佛心上堂拈普化公案曰。佛心即不然。總不恁么來時。如何劈脊便打。從教遍界分身。慧曰。汝意如何。曰某不肯。他後頭下個註腳。慧曰。此正是以病去法。光毅然無信可意。慧曰。汝但揣摩看。光竟以為不然。經旬因記海印信公拈曰雷聲浩大雨點全無。光始無滯。趨告慧。舉道者見瑯邪並玄沙未徹語詰之。光對已大慧笑曰。雖進一步只不著所在。如人斫樹根。下一刀則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪見處總如是也。何益於事。其楊岐正傳止三四人而已。光慍而去。翌日慧問。汝還疑否。曰無可疑者。慧曰。只如古人相見未待開口已知虛實。或
【現代漢語翻譯】 現代漢語譯本：總而言之，凡是想要繼承和發揚佛法的人，必須完全掌握這些綱要，才能穩坐這曲木床，接受天下人的禮拜，敢於以佛祖為師。如果達不到這樣的境界，只是一味地虛張聲勢，將來閻羅王不會放過你的。還有一首偈語說：十門綱要掌握在手中，領會了它，自然會有所作為。作者不必排列次序，因為從頭到尾都是根基。
泉州教忠寺的沙門釋彌光傳授（黃檗祥記錄）
釋彌光，號晦庵，是閩中季氏的兒子。他從小就沉默寡言，聽到僧人誦經的聲音就感到高興。十五歲時，他依止文慧禪師剃度。他沒有深入研究佛經，卻喜歡研究各種書籍。有一天，他心想：剃髮染衣，本應期望徹悟，卻沉迷於世俗典籍嗎？於是，他首先拜訪了圓悟禪師，然後參拜了黃檗祥和高庵悟禪師，他們的機鋒和言語都很契合。因為淮楚一帶盜賊蜂起，他便回去拜謁佛心禪師。當時，大慧禪師暫住在廣因寺，他就跟隨了大慧禪師。大慧禪師問：『你在佛心禪師那裡學到了什麼？試著舉出一兩件來看看。』彌光回答說：『佛心禪師上堂時，拈出普化禪師的公案說：『佛心卻不是這樣，總不這樣來時，如何劈頭就打，任他遍界分身？』』大慧禪師問：『你認為如何？』彌光說：『我不認可他後來加的註解。』大慧禪師說：『這正是用病態的方法去除疾病。』彌光堅決不相信。大慧禪師說：『你只管揣摩看看。』彌光始終認為不對。過了十幾天，他記起海印信禪師拈出話說：『雷聲浩大，雨點全無。』彌光才沒有了疑惑，於是去告訴大慧禪師，並舉出道者見瑯邪禪師和玄沙禪師時未徹悟的話來詰問他。彌光回答完畢，大慧禪師笑著說：『雖然進了一步，只是沒有找對地方。就像人砍樹，砍在樹根上，一刀下去，樹的命根就斷了。你砍在樹枝上，怎麼能斷掉樹的命根呢？現在各處浩浩蕩蕩地說禪，見解都像這樣，對事情有什麼益處呢？楊岐禪師的正傳只有三四個人而已。』彌光生氣地離開了。第二天，大慧禪師問：『你還懷疑嗎？』彌光說：『沒有什麼可懷疑的。』大慧禪師說：『就像古人相見，還沒等開口，就知道對方的虛實了。』或者 English version: In short, whoever wishes to inherit and promote the Dharma must fully grasp these essentials in order to sit firmly on this curved wooden chair, receive the worship of all people, and dare to take the Buddha as their teacher. If you do not reach such a state, but only engage in empty boasting, Yama (the King of Hell) will not let you go in the future. There is also a verse that says: 'The ten essential principles are held in the palm of your hand; when you understand them, you will naturally achieve something. The author does not need to arrange the order, because the beginning and the end are all the foundation.'
Shramana Shi Miguang of Jiaozhong Temple in Quanzhou transmitted (recorded by Huangbo Xiang)
Shi Miguang (釋彌光), also known as Huian (晦庵), was the son of the Ji family of Minzhong (閩中). He was taciturn from a young age and rejoiced upon hearing monks chanting sutras. At the age of fifteen, he was tonsured under Chan Master Wenhui (文慧). He did not delve deeply into the Buddhist scriptures but enjoyed studying various books. One day, he thought to himself: 'Having shaved my head and donned the robes, I should aspire to complete enlightenment, but am I instead indulging in worldly classics?' Therefore, he first visited Chan Master Yuanwu (圓悟), and then paid respects to Huangbo Xiang (黃檗祥) and Gaoan Wu (高庵悟), whose exchanges and words were in perfect accord. Because bandits arose in the Huai-Chu (淮楚) area, he returned to pay respects to Chan Master Foxin (佛心). At that time, Chan Master Dahui (大慧) was temporarily residing in Guangyin Temple (廣因寺), so he followed Chan Master Dahui. Chan Master Dahui asked: 'What did you learn from Chan Master Foxin? Try to give one or two examples.' Miguang replied: 'When Chan Master Foxin ascended the Dharma hall, he brought up the case of Layman Puhua (普化) saying: 'Foxin is not like this; when he doesn't come like this at all, how can he strike you on the head and let him divide his body throughout the realm?'' Chan Master Dahui asked: 'What do you think?' Miguang said: 'I do not approve of the commentary he added later.' Chan Master Dahui said: 'This is precisely using a diseased method to remove the disease.' Miguang resolutely did not believe it. Chan Master Dahui said: 'Just ponder it.' Miguang still thought it was wrong. After ten days, he remembered Chan Master Haiyin Xin (海印信) bringing up the saying: 'The thunder is loud, but there is no rain at all.' Miguang then had no more doubts, so he went to tell Chan Master Dahui, and brought up the words of the Daoist who had not attained enlightenment when he saw Chan Master Langye (瑯邪) and Chan Master Xuansha (玄沙) to question him. After Miguang finished answering, Chan Master Dahui smiled and said: 'Although you have taken a step forward, you have not found the right place. It is like a person chopping a tree; if you chop at the root, one strike will sever the tree's life. If you chop at the branches, how can you sever the tree's life? Now, everyone is talking about Chan everywhere, and their views are all like this; what benefit is there to the matter? The true transmission of Chan Master Yangqi (楊岐) is only three or four people.' Miguang left angrily. The next day, Chan Master Dahui asked: 'Do you still doubt?' Miguang said: 'There is nothing to doubt.' Chan Master Dahui said: 'It is like when the ancients met, they knew the truth of each other before they even opened their mouths.' Or
【English Translation】 In short, if you want to carry on and flourish the Dharma lineage, you must fully grasp these essentials in order to sit on this curved wooden chair, receive the worship of all people, and dare to be a teacher like the Buddha. If you don't reach such a state, but only engage in empty boasting, Yama (the King of Hell) will not let you go in the future. There is also a verse that says: 'The ten essential principles are held in the palm of your hand; when you understand them, you will naturally achieve something. The author does not need to arrange the order, because the beginning and the end are all the foundation.'
Shramana Shi Miguang of Jiaozhong Temple in Quanzhou transmitted (recorded by Huangbo Xiang)
Shi Miguang (釋彌光), also known as Huian (晦庵), was the son of the Ji family of Minzhong (閩中). He was taciturn from a young age and rejoiced upon hearing monks chanting sutras. At the age of fifteen, he was tonsured under Chan Master Wenhui (文慧). He did not delve deeply into the Buddhist scriptures but enjoyed studying various books. One day, he thought to himself: 'Having shaved my head and donned the robes, I should aspire to complete enlightenment, but am I instead indulging in worldly classics?' Therefore, he first visited Chan Master Yuanwu (圓悟), and then paid respects to Huangbo Xiang (黃檗祥) and Gaoan Wu (高庵悟), whose exchanges and words were in perfect accord. Because bandits arose in the Huai-Chu (淮楚) area, he returned to pay respects to Chan Master Foxin (佛心). At that time, Chan Master Dahui (大慧) was temporarily residing in Guangyin Temple (廣因寺), so he followed Chan Master Dahui. Chan Master Dahui asked: 'What did you learn from Chan Master Foxin? Try to give one or two examples.' Miguang replied: 'When Chan Master Foxin ascended the Dharma hall, he brought up the case of Layman Puhua (普化) saying: 'Foxin is not like this; when he doesn't come like this at all, how can he strike you on the head and let him divide his body throughout the realm?'' Chan Master Dahui asked: 'What do you think?' Miguang said: 'I do not approve of the commentary he added later.' Chan Master Dahui said: 'This is precisely using a diseased method to remove the disease.' Miguang resolutely did not believe it. Chan Master Dahui said: 'Just ponder it.' Miguang still thought it was wrong. After ten days, he remembered Chan Master Haiyin Xin (海印信) bringing up the saying: 'The thunder is loud, but there is no rain at all.' Miguang then had no more doubts, so he went to tell Chan Master Dahui, and brought up the words of the Daoist who had not attained enlightenment when he saw Chan Master Langye (瑯邪) and Chan Master Xuansha (玄沙) to question him. After Miguang finished answering, Chan Master Dahui smiled and said: 'Although you have taken a step forward, you have not found the right place. It is like a person chopping a tree; if you chop at the root, one strike will sever the tree's life. If you chop at the branches, how can you sever the tree's life? Now, everyone is talking about Chan everywhere, and their views are all like this; what benefit is there to the matter? The true transmission of Chan Master Yangqi (楊岐) is only three or four people.' Miguang left angrily. The next day, Chan Master Dahui asked: 'Do you still doubt?' Miguang said: 'There is nothing to doubt.' Chan Master Dahui said: 'It is like when the ancients met, they knew the truth of each other before they even opened their mouths.' Or
聞其語便識淺深。此理如何。光悚然汗下莫知所詣。慧令究有句無句話。慧過雲門庵。光亦侍行。一日問曰。某到這裡不能得徹。病在甚處。慧曰。汝病最癖世醫拱手。何也別人死了不得活。汝今活了未曾死。要到大安樂田地。須是死一回始得。光疑情愈深。后入室慧問。吃粥了也洗缽盂了也。去卻藥忌道將一句來。光曰裂破。慧乃振威喝曰。你又說禪也。光即大悟。慧即撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。光亦呈偈曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。自爾名喧宇宙。道洽緇素出住教忠。瓣香為妙喜拈出。其為知本也歟。
系曰。凡為人師者須具二種法方堪坐曲錄床。一先明己眼。二鑒機病源。若己則未明。自尚拖枷帶鎖。胡能為人解粘去縛。不識病源未免傭丑殺人之陋。所以久依爐鞴不能脫胎成器者。非學人之罪也。為學者亦須具二種法。方可驗天下善知識舌頭。一不自知足。二死後復甦。若易知足必以魚目為珠。若不死後再蘇。則生死命根不斷。所以久入選佛場不能心空及第者。非宗匠之罪也。是故妙喜一生不自肯。晚登川勤之室直階華嚴七地。不其然乎。今晦庵以滑稽參禪。未曾大死一番。茍非妙喜屠龍之手。而不
珍魚目者幾希。故遭振威一喝。直下喪身失命。便能對眾作蟭螟蟲大吼。豈不快哉。嗚呼世之靈利漢靡不坐晦庵膏盲之疾。如狂子失心而不可療者多矣曾未服醫父起死之劑。且急欲為人指迷。不亦謬乎。
江州東林寺沙門釋道顏傳十一
釋道顏號卍庵。潼川鮮于氏了也。初參圓悟。但登堂未能造其玄奧。圓悟將還蜀。以書遺大慧曰。顏彩繪已。特未點眼耳。他日嗣後未可量也。於是朝夕質疑于慧。方大悟徹。於是聲光遐溢黑白咸被其化。僧問。如何是佛顏。曰志公和尚。曰學人問佛何答志公。顏曰。志公不是閑和尚。曰如何是法顏。曰黃絹幼婦外孫齏臼。曰是甚章句。顏曰。絕妙好辭。曰如何是僧。顏曰。釣魚船上謝三郎。曰何不直說。顏曰。玄沙和尚。顏凡所說法大概簡易如此。
福州西禪寺沙門釋鼎需傳十二
釋鼎需號懶庵。郡之林氏子也。幼業儒舉進士。蒞政有聲。年二十五因閱遺教經忽省曰。幾為儒冠誤也。即欲舍俗。母氏難以親迎在期。需笑絕之曰。夭桃紅杏一時分付春風。翠竹黃花此去永為道侶。遂依保壽樂公為大僧遍參名宿。歸里結庵羌峰三年。嘗以即心即佛話問學者。時妙喜庵于洋嶼。晦庵光在侍。特以書招之曰。此間庵主手段與諸方別。可來少款如何。需不答。光以計邀
【現代漢語翻譯】 現代漢語譯本： 很少有人像珍惜魚眼珠一樣珍惜真理。所以一旦遇到像振威（人名，不確定是否為真名，此處指氣勢威猛的人）那樣的人一聲棒喝，立刻就嚇得喪魂落魄。如果能像蟭螟蟲（一種小蟲）一樣，敢於在眾人面前大聲吼叫，那豈不是痛快至極！唉，世上那些聰明人，無不患有像晦庵（朱熹，1130-1200，南宋理學家、思想家、哲學家、教育家、詩人，閩學派的代表人物，世稱朱子，後世尊稱朱文公）膏肓之疾（病入膏肓，比喻病情嚴重到無法醫治），就像瘋子一樣喪失心智，無法醫治的人太多了。他們從未服用過醫父（指高明的醫生）起死回生的藥劑，卻急於為人指點迷津，這難道不是荒謬嗎？
江州東林寺沙門釋道顏傳十一
釋道顏，號卍庵（道號），是潼川鮮于氏之子。最初參訪圓悟（禪宗大師），但登堂入室后未能領會其玄妙之處。圓悟將要返回四川時，寫信給大慧（禪宗大師）說：『道顏的彩繪已經完成，只是還沒有點上眼睛。他日後的成就不可限量。』於是道顏早晚向大慧請教，才得以大徹大悟。從此聲名遠播，僧俗都被其教化。有僧人問：『什麼是佛顏？』道顏說：『志公和尚（南北朝時期的僧人）。』僧人說：『學人問的是佛，為什麼回答是志公？』道顏說：『志公不是普通的和尚。』僧人問：『什麼是法顏？』道顏說：『黃絹幼婦外孫齏臼（隱語，合起來是「絕妙好辭」）。』僧人問：『這是什麼章句？』道顏說：『絕妙好辭。』僧人問：『什麼是僧？』道顏說：『釣魚船上謝三郎（人名）。』僧人問：『為什麼不直說？』道顏說：『玄沙和尚（禪宗大師）。』道顏所說的法，大概都是這樣簡易。
福州西禪寺沙門釋鼎需傳十二
釋鼎需，號懶庵（道號），是郡里的林氏之子。年輕時學習儒學並考中進士。為官時政績顯著。二十五歲時，因閱讀《遺教經》忽然醒悟說：『差點被儒生的帽子耽誤了！』隨即想要出家。母親因為有親迎的婚約在即而感到為難。鼎需笑著拒絕說：『夭桃紅杏一時分付春風，翠竹黃花此去永為道侶。』於是依止保壽樂公（僧人）為大僧，遍參名師。回到家鄉后，在羌峰結庵三年。曾經用『即心即佛』的話來問學者。當時妙喜（禪宗大師）在洋嶼的庵中，晦庵光（朱熹的字）在侍奉他。妙喜特地寫信邀請鼎需說：『此間庵主的手段與各方不同，可以來小住一段時間如何？』鼎需沒有回答。晦庵光用計邀請他。
【English Translation】 English version: Few cherish truth as they would a fish's eye. Therefore, when encountering a 'Zhenwei' (a person's name, uncertain if it's a real name, here referring to someone with imposing presence) who delivers a stern shout, they immediately lose their courage and spirit. If one could roar like a 'jiaoming' insect (a small insect) before a crowd, wouldn't that be extremely delightful! Alas, the clever people of the world are all afflicted with the 'Huian's' (Zhu Xi, 1130-1200, a Neo-Confucian scholar, thinker, philosopher, educator, and poet of the Southern Song Dynasty, representative of the Min School, known as Master Zhu, later honored as Duke Zhuwen) incurable disease, like madmen who have lost their minds and cannot be cured. They have never taken the life-restoring medicine of a 'medical father' (referring to a skilled doctor), yet they are eager to guide others out of their confusion. Isn't this absurd?
Transmission of Shramana Shi Daoyan of Donglin Temple in Jiangzhou, Eleven
Shi Daoyan, styled Wan'an (a monastic name), was the son of the Xianyu family of Tongchuan. He initially visited Yuanwu (a Chan master), but after entering the hall, he failed to grasp its profound mysteries. When Yuanwu was about to return to Sichuan, he wrote a letter to Dahui (a Chan master) saying, 'Daoyan's painting is complete, but the eyes have not yet been dotted. His future achievements are immeasurable.' Thereupon, Daoyan questioned Dahui morning and evening, and finally attained great enlightenment. From then on, his reputation spread far and wide, and both monks and laypeople were transformed by his teachings. A monk asked, 'What is the Buddha's face?' Daoyan said, 'Venerable Zhigong (a monk of the Northern and Southern Dynasties).' The monk said, 'This disciple is asking about the Buddha; why do you answer with Zhigong?' Daoyan said, 'Zhigong is no ordinary monk.' The monk asked, 'What is the Dharma face?' Daoyan said, 'Yellow silk, young woman, grandson, and mortar (a riddle, together meaning 'exquisite words').' The monk asked, 'What verse is this?' Daoyan said, 'Exquisite words.' The monk asked, 'What is a monk?' Daoyan said, 'Xie Sanlang (a person's name) on a fishing boat.' The monk asked, 'Why not speak directly?' Daoyan said, 'Venerable Xuansha (a Chan master).' Daoyan's teachings were generally simple like this.
Transmission of Shramana Shi Dingxu of Xichan Temple in Fuzhou, Twelve
Shi Dingxu, styled Lan'an (a monastic name), was the son of the Lin family in the prefecture. In his youth, he studied Confucianism and passed the imperial examination. As an official, he had remarkable achievements. At the age of twenty-five, after reading the 'Sutra of the Bequeathed Teachings,' he suddenly awoke and said, 'I was almost delayed by the hat of a Confucian scholar!' He immediately wanted to renounce the world. His mother was troubled because there was an impending betrothal ceremony. Dingxu laughed and refused, saying, 'The peach blossoms and red apricots are temporarily entrusted to the spring breeze; from now on, the green bamboo and yellow flowers will forever be my companions.' Thereupon, he relied on Venerable Baoshou Le (a monk) as a great monk and visited famous teachers everywhere. After returning to his hometown, he built a hermitage in Qiangfeng for three years. He once used the words 'Mind is Buddha' to question scholars. At that time, Miaoxi (a Chan master) was in a hermitage in Yangyu, and Huian Guang (Zhu Xi's courtesy name) was serving him. Miaoxi specially wrote a letter inviting Dingxu, saying, 'The methods of the abbot here are different from those of other places; how about coming for a short stay?' Dingxu did not reply. Huian Guang used a plan to invite him.
至。值妙喜為眾入室。需欲隨喜而已。妙喜因舉。僧問馬祖。如何是佛祖云即心是佛。爾作么生。需下語。喜詬曰。汝見解如此。敢妄為人師耶。乃鳴鼓訐其為邪解。需淚交頤不敢仰視。自默計曰。我既為所排。而西來不傳之旨豈止此耶。遂求入弟子之列。一日妙喜問曰。內不放出外不放入。正恁么時如何。需擬開口。喜拈竹篦劈脊連打三下。需大悟厲聲曰。和尚已多了也。喜又打一下。需禮拜。喜笑曰。今日方知吾不汝欺也。印以偈曰。頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼卸卻符。趙州東壁掛葫蘆。自此名喧叢席道被遐方。此後開堂始稱具眼宗匠云也。
建寧府沙門釋道謙傳十三
釋道謙本郡人。未詳氏族。初依佛果無所入。妙喜奉旨住徑山。謙亦在侍。令往長沙通書于張紫巖。乃自謂。參禪二十年尚無個入處。又有此行。豈不荒廢了矣。將辭友人宗元。叱曰不可。豈以在路參禪不得耶。汝去吾與俱往。一日在途泣曰。一生參禪無得力處。今奔波若此何得相應。元曰。爾但將諸方參得悟得並圓悟妙喜與爾說得底。都不要理會。途中我可替者盡替。汝只有五事替不得。須自承當。曰何為五事。元曰。著衣吃飯屙屎放尿馱個死屍路上行。謙于言下大徹。不覺手舞足蹈。元曰。汝此回方可通書。吾先歸
【現代漢語翻譯】 現代漢語譯本： 妙喜禪師為大眾入室（指禪堂），徐需（人名）想要隨喜（隨眾聽法）。妙喜禪師於是舉了一個公案：有僧人問馬祖禪師，『如何是佛祖？』馬祖回答說『即心是佛』。你徐需對此怎麼說？徐需說了自己的見解。妙喜禪師斥責他說：『你的見解如此，竟敢妄為人師嗎？』於是鳴鼓宣告他的見解是邪解。徐需淚流滿面，不敢抬頭。心裡默默想道：『我既然被他排斥，那麼西來（指達摩祖師從西方來）不傳之旨恐怕不止於此吧。』於是請求加入妙喜禪師的弟子行列。一天，妙喜禪師問他說：『內不放出，外不放入，正在這個時候該怎麼辦？』徐需剛要開口，妙喜禪師拿起竹篦，對著他的背脊連打了三下。徐需大悟，大聲說：『和尚您已經多此一舉了！』妙喜禪師又打了他一下。徐需禮拜。妙喜禪師笑著說：『今天才知道我沒有欺騙你啊。』於是用偈語印證他：『頂門豎起摩醯眼（指智慧之眼），肘后斜掛奪命符（比喻禪師的手段）。瞎卻眼，卸卻符，趙州東壁掛葫蘆（比喻放下一切，迴歸自然）。』從此徐需的名聲傳遍叢林，他的道被遠方的人所知。此後他開堂說法，才敢自稱是具有正眼的宗匠。 建寧府的沙門釋道謙（人名）傳記十三 釋道謙是本郡人，不清楚他的氏族。起初依止佛果禪師，沒有什麼領悟。後來妙喜禪師奉旨住在徑山（地名），道謙也在侍奉。妙喜禪師讓他去長沙（地名）給張紫巖（人名）送信。道謙於是自言自語道：『參禪二十年還沒有入門，現在又要奔波，豈不是荒廢了嗎？』將要告別友人宗元（人名）時，宗元斥責他說：『不可！難道在路上就不能參禪了嗎？你走吧，我和你一起去。』一天在路上，道謙哭著說：『一生參禪沒有得力的地方，現在這樣奔波，怎麼能相應呢？』宗元說：『你只要把各處參禪所得、悟得的，以及圓悟妙喜禪師和你說的，都不要理會。途中我能替你做的都替你做，你只有五件事替不得，必須自己承擔。』道謙問：『什麼是五件事？』宗元說：『穿衣吃飯，拉屎撒尿，馱著個死屍在路上走。』道謙在宗元的話下大徹大悟，不自覺地手舞足蹈。宗元說：『你這次才可以去送信了，我先回去了。』
【English Translation】 English version: Miao Xi (name of a Chan master) entered the room (referring to the meditation hall) for the assembly. Xu Xu (name of a person) wanted to join in the joy (attend the Dharma talk with the assembly). Thereupon, Miao Xi raised a case: A monk asked Master Ma Zu (name of a Chan master), 'What is the Buddha?' Ma Zu replied, 'The mind itself is the Buddha.' What do you, Xu Xu, say about this?' Xu Xu gave his own view. Master Miao Xi rebuked him, saying, 'With such a view, how dare you presumptuously be a teacher of others?' Thereupon, he beat the drum to announce that his view was a heretical view. Xu Xu was in tears, not daring to look up. He thought silently in his heart, 'Since I have been rejected by him, then the untransmitted intent from the West (referring to Bodhidharma coming from the West) is probably not limited to this.' Thereupon, he requested to join the ranks of Master Miao Xi's disciples. One day, Master Miao Xi asked him, 'Neither letting out nor letting in, what should be done at this very moment?' As soon as Xu Xu was about to open his mouth, Master Miao Xi picked up a bamboo staff and struck his back three times in a row. Xu Xu had a great awakening and exclaimed loudly, 'Venerable Sir, you have already done too much!' Master Miao Xi struck him once more. Xu Xu bowed in prostration. Master Miao Xi smiled and said, 'Only today do I know that I have not deceived you.' Thereupon, he sealed his understanding with a verse: 'On the crown of the head stands the eye of Mahesvara (referring to the eye of wisdom), behind the elbow hangs the life-taking talisman (a metaphor for the means of the Chan master). Blind the eye, remove the talisman, Zhao Zhou (name of a Chan master)'s east wall hangs a gourd (a metaphor for letting go of everything and returning to nature).' From then on, Xu Xu's name spread throughout the monasteries, and his Dao was known by people in distant places. After that, when he opened the Dharma hall to teach, he dared to call himself a master with the true eye. Record Thirteen of the Shramana Shi Daoqian (name of a monk) of Jianning Prefecture Shi Daoqian was a native of this prefecture, and his clan is unknown. Initially, he relied on Master Foguo (name of a Chan master) but had no realization. Later, Master Miao Xi received an imperial decree to reside at Jingshan (name of a place), and Daoqian was also in attendance. Master Miao Xi instructed him to go to Changsha (name of a place) to deliver a letter to Zhang Ziyan (name of a person). Thereupon, Daoqian said to himself, 'I have been practicing Chan for twenty years and have not yet entered the gate, and now I have to rush about like this, wouldn't it be a waste?' When he was about to bid farewell to his friend Zongyuan (name of a person), Zongyuan rebuked him, saying, 'No! Can't you practice Chan on the road? You go, I will go with you.' One day on the road, Daoqian cried and said, 'I have never gained any strength from practicing Chan in my life, and now I am rushing about like this, how can I be in accord?' Zongyuan said, 'You only need to disregard all that you have gained and realized from practicing Chan in various places, as well as what Master Yuanwu Miao Xi has told you. On the way, I will do everything I can for you, but there are five things that I cannot do for you, you must bear them yourself.' Daoqian asked, 'What are the five things?' Zongyuan said, 'Wearing clothes, eating food, shitting and pissing, carrying a dead body on the road.' Daoqian had a great awakening under Zongyuan's words, and unconsciously danced with his hands and feet. Zongyuan said, 'Now you can go and deliver the letter, I will go back first.'
矣。後半載返雙徑。妙喜于山門外亭一見便曰。建州子這回自別也。
潭州沙門釋清旦傳十四
釋清旦號慧通。蓬州嚴氏子也。初辭親愛即嗜空宗。聞有教外別傳之道注念日切。乃腰包出關擬投叢席。時大溈泰和尚住德山。謁之值泰上堂舉。趙州曰。臺山婆子已為汝勘破了也。且道意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。旦聞平生疑礙釋然。翌日入室。泰問曰。前百丈不落因果因甚墮野狐。后百丈不昧因果因甚脫野狐。旦曰。好與一坑埋卻。住後上堂曰。三腳驢子弄蹄行。步步相隨不相倒。樹頭驚起。雙鯉魚拈來。一老一不老。為憐松竹引清風。其奈出門便是草。因喚檀郎識得渠。大機大用都推倒。燒香勘證見根源。糞掃堆頭拾得寶。叢林浩浩謾商量。勸君莫謗先師好。旦之門庭嚴肅機語峻利。是故學者多難泊焉。
天臺國清寺沙門釋行機傳十五
釋行機自號簡堂。郡之楊氏子也。生知夙發趣向高邁。豐姿挺異才壓儒林。少棄妻孥勤學出世。精窮竺典逸貫三乘。竊欲離言單求直指。於是慕護國元公之道價。擔簦相依。稍觸鉗錘密有契證。因住莞山而刀耕火神單丁者一十七年。嘗有偈曰。地爐無火客囊空。雪似楊花落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每曰。某猶未穩
【現代漢語翻譯】 現代漢語譯本：過了半年，妙喜（Miaoxi）返回雙徑（Shuangjing）。妙喜在山門外的亭子一見到他，便說：『建州（Jianzhou）人，這次你和以前不一樣了。』
潭州（Tanzhou）沙門釋清旦（Shi Qingdan）傳記第十四
釋清旦，號慧通（Huitong），是蓬州（Pengzhou）嚴氏之子。起初，他辭別親人，喜愛空宗（Kongzong）。聽說有教外別傳的道理，便日夜思念。於是帶著行囊出關，打算投靠叢林。當時大溈泰和尚（Dawei Tai Heshang）住在德山（Deshan）。他去拜見，正趕上泰和尚上堂說法，舉趙州（Zhaozhou）的話說：『臺山婆子（Taishan Pozi）已經為你勘破了。』且說意在什麼地方？良久，說：『就地撮將黃葉去，入山推出白雲來。』清旦聽了，平生疑惑頓時消釋。第二天入室請教。泰和尚問：『前百丈（Qian Baizhang）不落因果，為什麼墮入野狐？后百丈（Hou Baizhang）不昧因果，為什麼脫離野狐？』清旦說：『最好一起埋掉。』住持後上堂說法：『三腳驢子弄蹄行，步步相隨不相倒。樹頭驚起雙鯉魚，拈來一老一不老。為憐松竹引清風，其奈出門便是草。因喚檀郎識得渠，大機大用都推倒。燒香勘證見根源，糞掃堆頭拾得寶。叢林浩浩謾商量，勸君莫謗先師好。』清旦的門庭嚴肅，機鋒峻利，因此學人很難在他那裡安住。
天臺國清寺（Tiantai Guoqing Si）沙門釋行機（Shi Xingji）傳記第十五
釋行機，自號簡堂（Jiantang），是郡里楊氏之子。他天生聰慧，志向高遠。豐姿挺拔，才華壓倒儒生。年輕時拋棄妻子兒女，勤奮學習出世之法。精通佛典，貫通三乘。私下裡想要離言語而單獨尋求直指。於是仰慕護國元公（Huguo Yuangong）的道價，帶著行李跟隨他。稍微受到鉗錘，便有了秘密的契合和證悟。因此住在莞山（Guanshan），刀耕火種，單身一人住了十七年。曾經有偈語說：『地爐無火客囊空，雪似楊花落歲窮。拾得斷麻穿壞衲，不知身在寂寥中。』他常常說：『我還沒有穩固。』
【English Translation】 English version: After half a year, Miaoxi (Miaoxi) returned to Shuangjing (Shuangjing). As soon as Miaoxi saw him at the pavilion outside the mountain gate, he said, 'Person from Jianzhou (Jianzhou), this time you are different from before.'
Biography of Shramana Shi Qingdan (Shi Qingdan) of Tanzhou (Tanzhou), Fourteenth
Shi Qingdan, also known as Huitong (Huitong), was the son of the Yan family of Pengzhou (Pengzhou). Initially, he bid farewell to his relatives and loved the Kongzong (emptiness school). Hearing of a separate transmission outside the teachings, he pondered it day and night. So he left the pass with his baggage, intending to rely on the Sangha. At that time, Dawei Tai Heshang (Dawei Tai Heshang) lived in Deshan (Deshan). He went to visit, just in time for Tai Heshang to ascend the hall and expound the Dharma, quoting Zhaozhou's (Zhaozhou) words: 'The Taishan Pozi (Taishan Pozi) has already discerned it for you.' And what is the intention? After a long while, he said, 'Gather the yellow leaves from the ground, and push the white clouds out of the mountain.' Qingdan heard this, and his lifelong doubts were immediately dispelled. The next day, he entered the room to ask for instruction. Tai Heshang asked: 'Qian Baizhang (Qian Baizhang) did not fall into cause and effect, why did he fall into the wild fox? Hou Baizhang (Hou Baizhang) did not obscure cause and effect, why did he escape from the wild fox?' Qingdan said, 'It is best to bury them together.' After becoming the abbot, he ascended the hall and expounded the Dharma: 'The three-legged donkey walks with its hooves, step by step following each other without falling. Startled double carp from the treetop, pick up one old and one not old. Pitying the pine and bamboo to draw in the clear wind, but what can be done when going out the door is grass. Because calling the beloved man recognizes him, great opportunity and great use are all overturned. Burning incense to examine and prove the root, picking up treasure from the dung heap. The Sangha is vast and carelessly discussing, I advise you not to slander the good of the former teacher.' Qingdan's gate was solemn, and his machine language was sharp, so it was difficult for scholars to settle there.
Biography of Shramana Shi Xingji (Shi Xingji) of Tiantai Guoqing Si (Tiantai Guoqing Si), Fifteenth
Shi Xingji, also known as Jiantang (Jiantang), was the son of the Yang family in the county. He was born intelligent and had lofty aspirations. His appearance was outstanding, and his talent surpassed Confucian scholars. In his youth, he abandoned his wife and children and diligently studied the Dharma of liberation. He was proficient in Buddhist scriptures and understood the Three Vehicles. Secretly, he wanted to seek direct pointing apart from words. Therefore, he admired the virtue of Huguo Yuangong (Huguo Yuangong) and followed him with his luggage. Having been slightly hammered, he had secret agreement and realization. Therefore, he lived in Guanshan (Guanshan), cultivating the land with a knife and burning it, living alone for seventeen years. He once had a verse saying: 'The earth stove has no fire, the guest's bag is empty, the snow is like willow catkins falling at the end of the year. Picking up broken hemp to mend broken robes, not knowing that the body is in loneliness.' He often said, 'I am not yet stable.'
在。豈以住山樂吾事耶。一日偶看斫樹倒地有聲。忽大悟平昔礙膺之物泮然冰釋。未幾適有江州圓通之命。乃曰。吾道行矣。即欣然曳杖應之。登座說云。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。聞者無不絕倒。叢林至今稱焉。
澧州靈巖寺沙門釋仰安傳十六(表自)
釋仰安未詳何許人氏。穎異超群幼年舍俗。既圓顱頂慕最上乘。精謹律儀耽游講肆。久而棄之遂入佛果勤公之室。時大溈泰為座。元昕夕扣之頓領玄旨。后泰住持德山。命安詣佛果通嗣法書。果見問。千里馳騁不辱宗風。公案現成如何通訊。安曰。覿面相呈更無回互。果曰。此是德山底。那個是上座底。曰豈有第二人。果曰。背後底。聻安即進書。果笑稱作家。次至僧堂前捧書問訊首座。座曰。玄沙白紙此自何來。安曰。久默斯要不務速說。今日拜呈。幸希一覽。座便喝。安曰。作家首座。座又喝。安以書便打。座擬議。安曰。未明三八九。不免自沉吟。又打一下曰。接時佛果佛眼同見。果曰。打我首座死了也眼曰。官馬廝踢有甚憑據。安曰。說甚官馬廝踢。正是龍象蹴踏也。果喚安至前曰。我五百人首座。汝為何打他。安曰和尚也須吃一頓。果顧佛眼吐舌。眼曰。未在卻問曰。空手把鋤頭話意作么生。安鞠
【現代漢語翻譯】 現代漢語譯本： 他（釋仰安）說：『難道住在山裡享樂是我的事情嗎？』一天，他偶然看到砍樹倒地發出聲響，忽然大悟，平素阻礙心胸的東西像冰一樣融化消散。不久，恰好有讓他去江州圓通寺的任命，於是說：『我的道可以實行了。』就高興地拄著枴杖應命前往。登上法座說法時說：『圓通寺不賣普通藥材，只賣死貓頭。不知哪個沒腦子的人，吃了會全身冒冷汗。』聽的人沒有不笑倒的，叢林中至今還這樣稱呼他。
澧州靈巖寺沙門釋仰安傳十六(表自)
釋仰安不知道是哪裡人。他天資聰穎，超越常人，幼年就出家。剃度后，一心向往最上乘佛法，精進嚴守戒律，沉迷於講經說法。很久以後，他放棄了這些，進入佛果勤公（佛果克勤，禪宗大師）的門下。當時，大溈泰（大溈山靈祐禪寺的住持）擔任首座，元昕（人名）早晚向他請教，仰安很快領悟了玄妙的旨意。後來，大溈泰住持德山（地名），命令仰安去佛果處送嗣法書。佛果見到仰安，問道：『千里奔波，沒有辱沒宗風。現成的公案，如何通訊？』仰安說：『面對面呈上，更沒有迴避隱瞞。』佛果說：『這是德山的，哪個是上座（指仰安）的？』仰安說：『難道還有第二個人嗎？』佛果說：『背後的呢？』仰安隨即進獻書信。佛果笑著稱讚他是行家。接著，仰安到僧堂前，捧著書信向首座（僧寺中職位最高的僧人）問訊。首座說：『玄沙（禪宗大師）的白紙，這從哪裡來的？』仰安說：『長久沉默是爲了抓住要點，不追求快速表達。今天拜呈，希望您能看一看。』首座便喝斥。仰安說：『真是行家的首座。』首座又喝斥。仰安用書信便打。首座想要辯解。仰安說：『不明白三八九（指禪宗公案），免不了獨自沉吟。』又打了一下，說：『接的時候，佛果和佛眼（人名）都看到了。』佛果說：『打我的首座，死了也。』佛眼說：『官馬互相踢，有什麼憑據？』仰安說：『說什麼官馬互相踢，正是龍象（比喻有力量的人）互相踐踏。』佛果叫仰安到面前，說：『我五百人的首座，你為什麼要打他？』仰安說：『和尚（指佛果）也應該挨一頓打。』佛果看著佛眼吐了吐舌頭。佛眼說：『還沒完呢。』接著問道：『空手拿著鋤頭，這句話是什麼意思？』仰安鞠躬
【English Translation】 English version: He (Shi Yang'an) said, 'Is dwelling in the mountains for pleasure my affair?' One day, he happened to see a tree being felled and heard the sound of it hitting the ground. Suddenly, he had a great awakening, and the things that had been obstructing his mind melted away like ice. Not long after, he received an appointment to Yuan Tong Temple in Jiangzhou, so he said, 'My path can be practiced.' He happily took his staff and went to accept the appointment. When he ascended the Dharma seat to preach, he said, 'Yuan Tong Temple doesn't sell ordinary medicinal herbs, it only sells dead cat heads. I wonder who is so mindless that they would break out in a cold sweat after eating one.' Everyone who heard this burst into laughter, and the monastic community still refers to him this way today.
Biography of Shramana Shi Yang'an of Lingyan Temple in Lizhou, Sixteen (Self-written)
Shi Yang'an's origins are unknown. He was exceptionally intelligent and surpassed others, leaving the secular world at a young age. After being tonsured, he aspired to the highest vehicle of Buddhism, diligently observed the precepts, and indulged in lecturing and debating. After a long time, he abandoned these and entered the room of Foguo Qin (Foguo Keqin, a Chan master). At that time, Dawei Tai (abbot of Lingyou Chan Temple on Dawei Mountain) was the head seat, and Yuan Xin (a person's name) consulted him morning and evening. Yang'an quickly grasped the profound meaning. Later, Dawei Tai, who was the abbot of Deshan (a place name), ordered Yang'an to send a letter of Dharma transmission to Foguo. When Foguo saw Yang'an, he asked, 'Traveling a thousand miles, you have not disgraced the lineage. The public case is already present, how will you communicate it?' Yang'an said, 'I present it face to face, with no evasion or concealment.' Foguo said, 'This is Deshan's, which is the senior seat's (referring to Yang'an)?' Yang'an said, 'Is there a second person?' Foguo said, 'What about what's behind?' Yang'an then presented the letter. Foguo smiled and praised him as an expert. Next, Yang'an went to the front of the monks' hall, holding the letter and greeting the head seat (the highest-ranking monk in the monastery). The head seat said, 'Where did this blank paper from Xuansha (a Chan master) come from?' Yang'an said, 'Prolonged silence is to grasp the essentials, not to pursue quick expression. Today I present it, hoping you will take a look.' The head seat then shouted. Yang'an said, 'Truly an expert head seat.' The head seat shouted again. Yang'an hit him with the letter. The head seat wanted to argue. Yang'an said, 'Not understanding three, eight, nine (referring to Chan koans), one cannot avoid pondering alone.' He hit him again, saying, 'When receiving it, Foguo and Foyan (a person's name) both saw it.' Foguo said, 'Hitting my head seat, even in death!' Foyan said, 'Official horses kicking each other, what evidence is there?' Yang'an said, 'What official horses kicking each other, it is precisely dragons and elephants (metaphor for powerful people) trampling each other.' Foguo called Yang'an to the front and said, 'My head seat of five hundred people, why did you hit him?' Yang'an said, 'The abbot (referring to Foguo) should also be hit.' Foguo looked at Foyan and stuck out his tongue. Foyan said, 'It's not over yet.' Then he asked, 'Holding a hoe with empty hands, what is the meaning of this saying?' Yang'an bowed.
躬曰。所供並是詣實。眼笑曰。元來是屋裡人。又往五祖山通書于表自和尚。自曰。書里說個甚麼。安曰。文彩已彰。曰畢竟說甚麼。安曰。當陽揮寶劍。自喚曰。近前來我這裡不識幾個子。安曰。莫詐敗好。自顧侍者曰。是那裡僧。曰曾在和尚會下去。自曰。怪得恁么活頭。安曰。被和尚鈍置來。自將書于香爐熏曰。南無三曼多。安近前彈指。自便開書。自是聲播四方。而不屈為泰使命。未幾出主靈巖衲子輻輳拈椎豎拂大有古人之風焉。
臨安府徑山沙門釋寶印傳十七(智策)
釋寶印號別峰。嘉州李氏子也。幼通六經長窮七史。忽厭塵俗志慕竺墳。乃從德山清素和尚得度。往聽華嚴起信盡得旨。覺勞算沙終非解脫。遂依中峰密印民禪師。密印舉。僧問巖頭。起滅不停時如何。巖叱曰。是誰起滅。師聞大悟。會圓悟歸昭覺。遣師往省。隨眾入室。悟問。從上諸聖以何接人。師豎起拳。悟曰。此是老僧。用底何者。是從上諸聖用底。師以拳揮之。悟亦舉拳。相交大笑而止。又謁大慧于徑山。慧問。甚處來。曰西川。慧曰。未出劍門關。與汝三十棒了也。曰不合起動和尚。慧忻然。后出奉詔住雪竇。淳熙七年秋召師問道。賜肩輿入選德殿。帝曰。三教聖人本同。這個理否。對曰。譬如虛空東西南北初無二也
【現代漢語翻譯】 現代漢語譯本 躬（某人，未指明）說：『所供奉的都是真實不虛的。』眼笑（某人，未指明）說：『原來是自己人。』又前往五祖山，通過書信與表自和尚交流。表自和尚問：『信里說了些什麼？』安（某人，未指明）說：『文采已經很彰顯了。』表自和尚說：『到底說了些什麼？』安說：『當陽揮寶劍。』表自和尚叫道：『近前來，我這裡不認識幾個字。』安說：『莫要裝糊塗才好。』表自和尚回頭對侍者說：『是哪裡的僧人？』侍者說：『曾在和尚的法會下去過。』表自和尚說：『怪不得這麼機靈。』安說：『是被和尚您給埋沒了。』表自和尚將書在香爐上熏了熏，說：『南無三曼多（普遍的，全部的）。』安走上前彈指。表自和尚便打開書。表自和尚從此聲名遠播四方，但不為泰（指權勢）所屈服，不久之後出來主持靈巖寺，僧人雲集，拈椎豎拂，大有古人之風。
臨安府徑山沙門釋寶印傳十七(智策)
釋寶印，號別峰，是嘉州李氏之子。年幼時精通六經，長大后窮研七史。忽然厭倦塵世俗務，立志仰慕佛法。於是跟隨德山清素和尚剃度出家，前往聽聞《華嚴經》、《起信論》，盡得其中要旨。覺悟到勞神計算沙子的數量終究不是解脫之道，於是依止中峰密印民禪師。密印禪師舉例說：有僧人問巖頭：『起滅不停的時候該如何？』巖頭呵斥道：『是誰在起滅？』釋寶印聽聞后大悟。後來圓悟克勤禪師回到昭覺寺，派遣釋寶印前去參拜。跟隨眾人進入禪室，圓悟克勤禪師問：『從上諸聖用什麼來接引人？』釋寶印豎起拳頭。圓悟克勤禪師說：『這是老僧用的，你用的是什麼？是從上諸聖用的嗎？』釋寶印用拳頭揮打他。圓悟克勤禪師也舉起拳頭，兩人相交大笑而止。又去徑山拜見大慧宗杲禪師，大慧宗杲禪師問：『從哪裡來？』釋寶印說：『西川。』大慧宗杲禪師說：『還沒出劍門關，就該打你三十棒了。』釋寶印說：『不該驚動和尚。』大慧宗杲禪師很高興。後來釋寶印奉詔住持雪竇寺。淳熙七年秋天，皇帝召見釋寶印問道，賜予肩輿進入選德殿。皇帝說：『三教聖人的本質是相同的，這個道理對嗎？』釋寶印回答說：『譬如虛空，東西南北本來就沒有分別。』
【English Translation】 English version Gong (someone, unspecified) said, 'What is offered is all true and real.' Yan Xiao (someone, unspecified) said, 'So it turns out we are one of us.' He then went to Mount Wuzu and communicated with Abbot Biaozi through letters. Biaozi said, 'What does the letter say?' An (someone, unspecified) said, 'The literary talent is already evident.' Biaozi said, 'What does it say after all?' An said, 'Wielding the precious sword at Dangyang.' Biaozi called out, 'Come closer, I don't recognize many characters here.' An said, 'Don't pretend to be defeated.' Biaozi turned to his attendant and said, 'Where is this monk from?' The attendant said, 'He once attended the abbot's assembly.' Biaozi said, 'No wonder he is so lively.' An said, 'I have been dulled by the abbot.' Biaozi熏ed the letter over the incense burner and said, 'Namo Samanta (universal, all-encompassing).' An stepped forward and snapped his fingers. Biaozi then opened the letter. From then on, Biaozi's reputation spread far and wide, but he did not yield to Tai (referring to power). Soon after, he came out to preside over Lingyan Temple, where monks gathered, raising the mallet and erecting the whisk, greatly resembling the style of the ancients.
The Seventeenth Biography of Shramana Shi Baoyin of Jingshan in Lin'an Prefecture (Zhice)
Shi Baoyin, also known as Biefeng, was the son of the Li family of Jia Prefecture. In his youth, he was proficient in the Six Classics, and in his adulthood, he exhaustively studied the Seven Histories. Suddenly, he grew weary of worldly affairs and aspired to Buddhist teachings. Therefore, he followed Abbot Qingsu of Deshan and was ordained as a monk. He went to listen to the Avatamsaka Sutra and the Awakening of Faith, fully grasping their essence. Realizing that laboriously counting grains of sand was not the path to liberation, he then relied on Chan Master Min of Zhongfeng Miyin. Chan Master Miyin cited the example: A monk asked Yantou, 'What should be done when arising and ceasing do not stop?' Yantou scolded, 'Who is arising and ceasing?' Shi Baoyin had a great enlightenment upon hearing this. Later, Chan Master Yuanwu Keqin returned to Zhaojue Temple and sent Shi Baoyin to pay respects. Following the crowd into the meditation hall, Chan Master Yuanwu Keqin asked, 'What do the sages of the past use to receive people?' Shi Baoyin raised his fist. Chan Master Yuanwu Keqin said, 'This is what the old monk uses, what do you use? Is it what the sages of the past used?' Shi Baoyin struck him with his fist. Chan Master Yuanwu Keqin also raised his fist, and they both laughed and stopped. He also went to Mount Jing to visit Chan Master Dahui Zonggao. Chan Master Dahui Zonggao asked, 'Where do you come from?' Shi Baoyin said, 'Xichuan.' Chan Master Dahui Zonggao said, 'Before even leaving Jianmen Pass, you deserve thirty blows.' Shi Baoyin said, 'I should not have disturbed the abbot.' Chan Master Dahui Zonggao was very pleased. Later, Shi Baoyin received an imperial decree to reside at Xuetou Temple. In the autumn of the seventh year of Chunxi, the emperor summoned Shi Baoyin and asked him questions, granting him a shoulder carriage to enter the Xuande Hall. The emperor said, 'The essence of the three teachings is the same, is this principle correct?' Shi Baoyin replied, 'It is like the void, east, west, north, and south originally have no distinction.'
。帝曰。但聖人所立門戶則不同耳。如孔子性以中庸設教。印曰。非中庸何以安立世間。故法華云。治世語言資生業等皆與實相不相違背。華嚴云。不壞世間相而成出世法。帝曰。今時士大夫學孔子者多隻工文字語言。不見夫子之道不識夫子之心。惟釋氏禪宗不以文字教人。直指心源頓令悟入。不亂于生死之際。此為殊勝。印曰。非獨後世不見夫子之心。嘗見孔門顏子號為具體。盡平生力量只道得個瞻之在前忽焉在後。竟捉摸不著。而夫子分明八字打開向諸弟子道。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。以此觀之。夫子未嘗迴避諸弟子。而諸弟子自蹉過了也。昔張商英曰。吾學佛然後能知儒。此言實為至當。帝曰。朕意亦謂如此。帝又問。莊子若何如人。印曰。只是佛法中小乘聲聞以下人也。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身入無為界。即如莊子所謂形固可使如槁木。心固可使如死灰。若大乘人則不然。度眾生盡方證菩提。正如伊尹所謂予天民之先覺者也。將以斯道覺斯民也。有一夫不彼其澤者。若已推而內溝中也。帝大悅詔住徑山。開堂曰。三世諸佛以一句演百千萬億句。收百千萬億句只在一句。祖師門下半句也無。只恁么合吃多少痛棒。諸仁者且道。諸佛是祖師是。若道佛是祖
【現代漢語翻譯】 現代漢語譯本： 皇帝說：『只是聖人所設立的門徑有所不同罷了。』例如孔子以中庸之道來設教。印宗回答說：『如果不是中庸之道，又怎麼能安立世間呢？』所以《法華經》說：『治理世間的語言、資養生活的事業等等，都與實相不相違背。』《華嚴經》說：『不破壞世間的表象，而成就出世間的佛法。』 皇帝說：『現在很多學習孔子的士大夫，大多隻精通文字語言，看不見孔子的道，不瞭解孔子的心。只有釋迦牟尼的禪宗不以文字教人，直接指示心源，使人頓悟而入道，不被生死所迷惑，這才是殊勝之處。』 印宗回答說：『不只是後世的人看不見孔子的心。我曾經看到孔門弟子顏回，號稱完全領會了孔子的思想，但他用盡一生的力量，也只能說出『瞻仰它，好像在前邊；忽然間，又好像在後邊』這樣的話，最終還是捉摸不著。而孔子分明用八個字向弟子們敞開心扉說：『你們這些弟子以為我有什麼隱瞞嗎？我沒有什麼隱瞞的。我沒有做過什麼事不和你們一起做的，這就是我孔丘啊。』由此看來，孔子未曾對弟子們有所隱瞞，而是弟子們自己錯過了。』 『過去張商英說：『我學習佛法之後，才能真正瞭解儒學。』這句話實在是非常恰當。』皇帝說：『朕也認為是這樣。』 皇帝又問：『莊子是怎樣的人？』印宗回答說：『只是佛法中小乘聲聞以下的人罷了。因為小乘厭惡身體如同枷鎖，拋棄智慧如同毒藥，用火焚燒身體，進入無為的境界。就像莊子所說的『形體固然可以像枯木一樣，心志固然可以像死灰一樣。』如果大乘人就不是這樣，他們要度盡一切眾生才能證得菩提，正如伊尹所說的『我是上天百姓中最先覺悟的人啊，我要用這個道來覺悟這些百姓。如果有一個百姓沒有得到恩澤，就像我把他推到水溝里一樣。』 皇帝非常高興，下詔讓印宗住在徑山（寺廟名），開堂說法：『三世諸佛用一句話演說出百千萬億句話，又把百千萬億句話收攝為一句話。祖師門下半句話也沒有，只是這樣，應該吃多少痛棒？各位仁者，你們說，諸佛是，祖師是？如果說佛是，』
【English Translation】 English version: The Emperor said, 'It's just that the approaches established by the sages are different. For example, Confucius established his teachings based on the doctrine of the Mean (中庸, Zhōngyōng).' Yin Zong (印宗) replied, 'If it were not for the Mean, how could the world be established? Therefore, the Lotus Sutra says, 'The language of governing the world, the means of livelihood, and so on, are not contrary to the true reality (實相, Shíxiàng).' The Avatamsaka Sutra says, 'Without destroying the characteristics of the world, one accomplishes the Dharma of transcending the world.' The Emperor said, 'Many scholars and officials nowadays who study Confucius are mostly skilled only in writing and language, but they do not see the Way of Confucius, nor do they understand the heart of Confucius. Only the Chan (禪) sect of Shakyamuni (釋迦牟尼) does not teach people with words, but directly points to the source of the mind, enabling them to have a sudden awakening and enter the path, not being confused by the realm of birth and death. This is truly superior.' Yin Zong replied, 'It is not only later generations who do not see the heart of Confucius. I once saw Yan Hui (顏回), a disciple of Confucius, who was said to have fully grasped Confucius's thought, but he used all his life's strength to only say, 'Looking up to it, it seems to be in front; suddenly, it seems to be behind,' and ultimately could not grasp it. Yet Confucius clearly opened his heart to his disciples with eight words, saying, 'Do you disciples think I have anything to hide? I have nothing to hide. There is nothing I do that I do not do with you disciples, this is I, Kong Qiu (孔丘)!' From this, it can be seen that Confucius never hid anything from his disciples, but the disciples themselves missed it.' 'In the past, Zhang Shangying (張商英) said, 'I learned Buddhism and then I was able to truly understand Confucianism.' These words are truly appropriate.' The Emperor said, 'I also think so.' The Emperor then asked, 'What kind of person is Zhuangzi (莊子)?' Yin Zong replied, 'He is just a person below the Śrāvaka (聲聞) of the Small Vehicle (小乘) in Buddhism. Because the Small Vehicle detests the body as if it were shackles, and abandons wisdom as if it were poison, burning the body with fire and entering the realm of non-action. It is like Zhuangzi said, 'The body can certainly be made like withered wood, and the mind can certainly be made like dead ashes.' If it were a person of the Great Vehicle (大乘), it would not be like this. They must liberate all sentient beings before they can attain Bodhi (菩提), just as Yi Yin (伊尹) said, 'I am the first to awaken among the people of Heaven, and I will use this Way to awaken these people. If there is one person who does not receive grace, it is as if I pushed him into a ditch.' The Emperor was very pleased and issued an edict for Yin Zong to reside at Jing Mountain (徑山, Jìng Shān) (name of a temple), and he opened a Dharma assembly, saying, 'The Buddhas of the three worlds use one sentence to expound hundreds of thousands of millions of sentences, and then gather hundreds of thousands of millions of sentences into just one sentence. Under the ancestral teachers, there is not even half a sentence. Just like this, how many painful blows should be taken? All of you, tell me, are the Buddhas, are the ancestral teachers? If you say the Buddhas are,'
不是祖是佛不是。取捨未忘若道佛祖一時俱是一時俱不是。顢頇不少。且截斷葛藤一句作么生道。良久曰。大蟲里紙帽。好笑又驚人。十年二月帝注圓覺經。賜師命作敘流行。紹熙元年十一月往見智策禪師決別。策問行日。師曰。水到渠成。索紙書云。十二月初七夜雞鳴時九字。果至期而化。留七日顏色明閏髮長頂溫葬全身於西岡。謚曰慈辯。塔曰智光。
大明高僧傳卷第六 大正藏第 50 冊 No. 2062 大明高僧傳
大明高僧傳卷第七
皇明天臺山慈雲禪寺沙門釋 如惺 撰
習禪篇第三之三(正傳十七人附見七人)
潭州上封寺沙門釋諱才傳一(海印隆)
釋諱才號佛心。福州姚氏子也。幼為驅烏弱冠得度。精求律部持犯霜威。慕最上乘不憚遐扣。勞逸弗介一念力參。首謁海印隆公于大中。偶見老宿達道看經。至一毛頭師子百億毛頭一時現處。才問曰。一毛頭師子作么生。得百億毛頭一時現。達曰。汝乍入叢林未可理會許事。才疑之。適海印夜參。至結座擲拄杖曰。了即毛端吞巨海。始知大地一微塵。才豁然有省。次謁黃龍死心不契乃參靈源。凡入室出必揮淚曰。此事我見甚是分明。只臨機吐之不出奈何。源曰。須是大徹方得自在。一日竊觀鄰僧讀曹洞廣錄
【現代漢語翻譯】 現代漢語譯本： 『不是祖是佛不是。』（是祖師還是佛？都不是。）如果取捨之心還未忘卻，若說佛祖一時都是，一時又都不是，那就真是糊塗透頂了。不容你絲毫猶豫，且截斷這葛藤（比喻糾纏不清的事理）的一句該怎麼說呢？ 良久，他說：『大蟲里紙帽。』（老虎戴紙帽，比喻不倫不類，徒增笑料。）真是好笑又驚人。 十年二月，皇帝註釋《圓覺經》，賜予大師，命他作序並使其流行。紹熙元年十一月，前往拜見智策禪師告別。智策問他：『哪天走？』大師說：『水到渠成。』索要紙筆寫道：『十二月初七夜雞鳴時九字。』果然到期圓寂。留下七日顏色鮮明，頭髮長出，頭頂溫暖。全身葬于西岡。謚號為慈辯，塔名為智光。
《大明高僧傳》卷第六 大正藏第 50 冊 No. 2062 《大明高僧傳》
《大明高僧傳》卷第七
皇明天臺山慈雲禪寺沙門釋如惺撰
習禪篇第三之三（正傳十七人附見七人）
潭州上封寺沙門釋諱才傳一（海印隆）
釋諱才，號佛心，是福州姚氏之子。年幼時以驅趕鳥雀為生，成年後出家得度。精研律部，嚴持戒律。仰慕最上乘佛法，不辭遙遠求學。不顧勞累，一心參禪。最初拜謁海印隆公于大中。偶然見到老修行達道看經，看到『一毛頭師子百億毛頭一時現處』，才問：『一毛頭師子怎麼能百億毛頭一時現？』達道說：『你剛入叢林，還不能理解這些事。』才心中疑惑。恰逢海印夜晚參禪，講到結座時擲拄杖說：『了即毛端吞巨海，始知大地一微塵。』才豁然開悟。之後拜謁黃龍死心，但並不契合，於是又參靈源。每次入室請教，出來必定揮淚說：『這件事我見得甚是分明，只是臨機應變時說不出來，怎麼辦？』靈源說：『必須是大徹大悟才能自在。』一日，他偷偷觀看鄰僧讀《曹洞廣錄》。
【English Translation】 English version: 'Is it the Patriarch or the Buddha, or neither?' If the mind of acceptance and rejection has not been forgotten, if you say that the Patriarch and the Buddha are both at once, and neither at once, then you are utterly muddled. Allowing no hesitation, how should one express the phrase that cuts off this entanglement (a metaphor for tangled and unclear matters)? After a long pause, he said: 'A paper hat on a tiger.' (A tiger wearing a paper hat, a metaphor for something inappropriate and ridiculous.) It is truly laughable and astonishing. In the second month of the tenth year, the Emperor annotated the 'Perfect Enlightenment Sutra', bestowed it upon the master, and ordered him to write a preface and make it popular. In the eleventh month of the first year of Shaoxi, he went to see Zen Master Zhice to bid farewell. Zhice asked him: 'Which day are you leaving?' The master said: 'When the water flows, the channel is formed.' He asked for paper and brush and wrote: 'The ninth character at the rooster's crow on the seventh night of the twelfth month.' He indeed passed away on that date. His face remained bright for seven days, his hair grew, and the top of his head was warm. His whole body was buried in Xigang. His posthumous title was 'Cibian' (Compassionate Eloquence), and his pagoda was named 'Zhiguan' (Wisdom Light).
The Great Ming Biographies of Eminent Monks, Volume 6 Taisho Tripitaka Volume 50, No. 2062, The Great Ming Biographies of Eminent Monks
The Great Ming Biographies of Eminent Monks, Volume 7
Compiled by Shramana Shi Ruxing of Ciyun Zen Temple on Mount Tiantai in the Imperial Ming Dynasty
Chapter 3.3 on Practicing Zen (Seventeen Main Biographies, with Seven Additional Mentions)
Biography 1 of Shramana Shi Cai of Shangfeng Temple in Tanzhou (Haiyin Long)
Shi Cai, styled Foxin (Buddha-mind), was a son of the Yao family of Fuzhou. As a child, he made a living by scaring away birds; after adulthood, he left home and was ordained. He diligently studied the Vinaya Pitaka (monastic rules), strictly upholding the precepts. Admiring the supreme vehicle of Buddhism, he did not hesitate to seek teachings from afar. Regardless of hardship, he single-mindedly practiced Zen. He first visited Haiyin Long Gong (Venerable Long of Haiyin) at Dazhong. He happened to see the old practitioner Dadao reading the sutras, and when he saw 'one hair-tip lion, hundreds of millions of hair-tips appearing at once', Cai asked: 'How can one hair-tip lion manifest hundreds of millions of hair-tips at once?' Dadao said: 'You have just entered the monastery and cannot yet understand these things.' Cai was doubtful. It happened that Haiyin was giving a night Zen talk, and when he came to the conclusion, he threw his staff and said: 'Once understood, the tip of a hair swallows the vast ocean; then one knows that the great earth is a tiny dust mote.' Cai suddenly had an awakening. Later, he visited Huanglong Sixin (Dead Heart of Huanglong), but they did not agree, so he then consulted Lingyuan. Every time he entered the room to ask for instruction, he would come out weeping and say: 'I see this matter very clearly, but I just can't express it when the opportunity arises, what should I do?' Lingyuan said: 'You must have a great enlightenment to be free.' One day, he secretly watched a neighboring monk reading the 'Extensive Records of Caodong'.
。至藥山採薪歸。有僧問甚處來。山曰計柴來。僧指腰下刀曰。鳴剝剝是甚麼。山拔刀作斫勢。才忽大悟。摑鄰僧即揭簾趨出說偈曰。徹徹大海乾枯。虛空迸裂。四方八面絕遮欄。萬象森羅齊漏泄。初住上封屢遷名剎。詞河辯海潮涌波騰。學者無能湊泊其涯涘也。
華亭青龍庵沙門釋妙普傳二(雪竇持)
釋妙普號性空。漢川人。未知姓氏。久依黃龍死心密受心印。品格高古氣宇宏邁。因慕船子遺風。抵秀水結庵于青龍之野。別無長物唯吹鐵笛以自娛。好吟詠。嘗賦山居詩云。心法雙忘猶隔妄。色塵不二尚餘塵。百鳥不來春又過。不知誰是住庵人。示眾偈曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈治太平。宋建炎初賊徐明叛。道經烏鎮肆意殺戮。民懼逃亡。普聞嘆曰。眾生塗炭。吾盍救之。乃荷策而行。直詣賊所。賊見偉異疑必奸詭詢其來處。答曰。禪者。問何所之。云往密印寺也。賊怒欲斬。普曰。大丈夫要頭便取。奚以怒為。吾死必矣。愿得一飯以為送終。賊奉肉。普供佛出生如常儀曰。孰當爲我文以祭。賊笑不答。普索紙筆大書曰。嗚呼惟靈勞我以生則大塊之過。役我以壽則陰陽之失。乏我以貧則五行不正。困我以命則時日不吉。吁哉至哉。賴有出塵之道。悟我之性與其妙
【現代漢語翻譯】 現代漢語譯本 藥山禪師採柴回來，有僧人問他從哪裡來。藥山禪師說：『砍柴來。』僧人指著他腰間的刀說：『鳴剝剝的是什麼？』藥山禪師拔刀作砍的姿勢，那僧人忽然大悟。藥山禪師打了鄰座的僧人一巴掌，隨即撩起簾子跑出去，並說了偈語：『徹徹大海乾枯，虛空迸裂。四方八面絕遮欄，萬象森羅齊漏泄。』他最初住在上封寺，後來屢次遷往名剎。他的言辭如河流，辯才如大海，如潮水般涌動，學者們無法測度他的邊際。
華亭青龍庵的沙門釋妙普傳二（雪竇持）
釋妙普，號性空（法號），是漢川人，不知道他的姓氏。他長期跟隨黃龍死心（禪師名號）秘密接受心印（以心印心，禪宗傳法方式）。他的品格高尚古樸，氣宇宏大豪邁。因為仰慕船子（唐代禪師）的遺風，便到秀水在青龍這個地方結庵居住。他沒有別的長物，只是吹鐵笛來自己娛樂。他喜歡吟詠，曾經作山居詩說：『心法雙忘猶隔妄，色塵不二尚餘塵。百鳥不來春又過，不知誰是住庵人。』他向大眾開示的偈語說：『學道猶如守禁城，晝防六賊夜惺惺。中軍主將能行令，不動干戈治太平。』宋朝建炎初年，賊寇徐明叛亂，經過烏鎮時肆意殺戮。百姓害怕而逃亡。妙普禪師聽聞后嘆息說：『眾生受苦，我何不救他們？』於是拿著竹杖而行，直接到賊寇那裡。賊寇見他高大奇異，懷疑他一定是奸細，便問他從哪裡來。他回答說：『禪者。』問他要到哪裡去。他說：『往密印寺（寺名）去。』賊寇憤怒，想要殺他。妙普禪師說：『大丈夫要取我的頭便取去，何必發怒。我死是必然的了，希望得到一頓飯作為送終。』賊寇給他肉。妙普禪師供佛，出生如平常的儀式，說：『誰來為我寫祭文呢？』賊寇笑著不回答。妙普禪師索要紙筆，大書道：『嗚呼！惟靈啊，用你來勞累我以至於出生，是大地的過錯。役使我的壽命，是陰陽的失誤。讓我貧乏，是五行不正。困住我的命運，是時日不吉。唉！太好了，太好了。幸虧有出塵世的道理，領悟我的本性及其妙處。』
【English Translation】 English version Zen Master Yaoshan returned from gathering firewood. A monk asked him where he came from. Yaoshan said, 'From chopping wood.' The monk pointed to the knife at his waist and said, 'What is that 'ming bo bo' sound?' Yaoshan drew his knife and made a chopping gesture, and the monk suddenly had a great enlightenment. Yaoshan slapped the neighboring monk and then lifted the curtain and ran out, saying in a verse: 'The vast ocean is completely dried up, the void bursts apart. The four directions and eight sides are without barriers, all phenomena are completely revealed.' He first lived at Shangfeng Temple and later moved to famous temples many times. His words were like rivers, his eloquence like the sea, surging like tides, and scholars could not fathom his limits.
Shramana Shi Miaopu of Qinglong Hermitage in Huating, transmitted by two (Xuedou Chi)
Shi Miaopu, named Xingkong (Dharma name), was from Hanchuan, and his surname is unknown. He followed Huanglong Sixin (Zen master's name) for a long time and secretly received the mind seal (transmission of Dharma through mind-to-mind transmission, a method in Zen Buddhism). His character was noble and ancient, and his demeanor was grand and heroic. Because he admired the legacy of Boatman (a Zen master of the Tang Dynasty), he went to Xiushui and built a hermitage in the wilderness of Qinglong. He had no other possessions, only playing the iron flute to entertain himself. He liked to chant and once composed a mountain dwelling poem saying: 'Forgetting both mind and Dharma still separates from delusion, the non-duality of form and dust still leaves residue of dust. The hundred birds do not come, and spring passes again, I wonder who is the person living in the hermitage.' He gave a verse to the assembly saying: 'Studying the Way is like guarding a forbidden city, guarding against the six thieves during the day and being alert at night. If the general of the central army can give orders, peace will be achieved without moving a spear or shield.' In the early years of Jianyan in the Song Dynasty, the rebel Xu Ming rebelled and slaughtered wantonly when passing through Wuzhen. The people were afraid and fled. Zen Master Miaopu sighed upon hearing this, 'Sentient beings are suffering, why don't I save them?' So he walked with a bamboo staff and went directly to the rebels. The rebels saw him tall and strange, suspecting that he must be a spy, and asked him where he came from. He replied, 'A Zen practitioner.' They asked him where he was going. He said, 'Going to Miyin Temple (temple name).' The rebels were angry and wanted to kill him. Zen Master Miaopu said, 'If a great man wants my head, then take it, why be angry. My death is inevitable, I hope to get a meal as a farewell.' The rebels gave him meat. Zen Master Miaopu offered it to the Buddha, performing the usual rituals, and said, 'Who will write a eulogy for me?' The rebels laughed and did not answer. Zen Master Miaopu asked for paper and pen and wrote in large characters: 'Alas! Oh spirit, to trouble me with birth is the fault of the earth. To employ my life is the mistake of yin and yang. To make me poor is the incorrectness of the five elements. To trap my fate is the inauspiciousness of the time and day. Alas! How wonderful, how wonderful. Fortunately, there is the principle of transcending the world, realizing my nature and its wonders.'
心。則其妙心孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動本自圓成。妙矣哉妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落無掛無礙。六十餘年和光混俗。四十二臘逍遙自在。逢人則喜。見佛不拜。笑矣乎笑矣乎。可惜。少年郎風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。遂舉箸飫肉。賊徒大笑。食罷曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼斬斬。賊駭異稽首謝過令衛而出。於是民之廬舍少長無恙者普之惠也。僧問。既見佛為甚不拜。普掌之曰。會么。曰不會。又掌曰。家無二主。紹興冬自造大盆。鑿穴塞之。修書寄雪竇持禪師曰。吾將水葬矣。壬戌持至。普尚存。乃作偈嘲曰。咄哉老性空剛要餵魚鱉。胡不索性去。只管向人說。普笑曰。遲兄證明耳。遍告遐邇眾集。普示法要說偈曰。坐脫立亡不若水葬。一省柴燒二免開壙。撒手便行不妨快暢。是誰知音船子和尚高風難繼。百千年一曲漁歌。少人唱。遂趺坐盆中。口吹鐵笛。順潮而下。眾皆隨至海濱。普去塞戽其水洄漩。眾擁觀水。涓滴不入。乃乘流而住。歌曰。六十餘年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。人望目斷尚聞笛聲嗚咽于蒼茫之間。遙見以笛擲空而沒。眾號泣競圖
像事之。后三日見於沙上。趺坐如生。道俗迎歸留五日。阇維舍利大如菽。有二鶴徘徊空際。火盡始去。塔于青龍庵。
潭州法輪寺沙門釋應端傳三
釋應端南昌徐氏子也。生而眉宇豁如形儀莊肅。幼厭塵穢少入空門。依郡之化度寺善月度為大僧。謁真凈文機不諧。時靈源分座云居扣之。源稍加痛劄。端負己解。妙入經論乃援引馬祖百丈機語及華嚴經旨相表酬答。靈源笑曰。汝舉馬祖百丈固錯矣。而華嚴宗旨與個事喜沒交涉。端憤然欲去。因辭揭簾。忽大悟汗流浹背。靈源見喜曰。子方識好惡矣。馬祖百丈文殊普賢幾為汝累。由是聲譽四馳道欽七眾。政和末太師張司成虛百丈。堅命開堂。舉僧問大隋劫火洞然時這個壞也不壞話。遂曰。六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閒事。引得遊人不肯回。壞不壞隨不隨徒將聞見強針錐。太湖三萬六千傾月在波心說向誰。
隆興府黃龍寺沙門釋道震傳四
釋道震號山堂。金陵趙氏子也。垂髫依覺印英禪師為童子。英遷泗之普照得度。久之辭謁丹霞淳。與論曹洞宗旨。震呈以偈曰。白雲深覆古寒巖。異草靈花彩鳳銜。夜半天明日當午。騎牛背面著靴衫。次依草堂。日取藏經讀之。一夕聞晚參鼓步出經堂。舉頭見月忽大悟亟趨方丈。堂望見即曰。
【現代漢語翻譯】 現代漢語譯本： 像法事結束后，過了三天，人們在沙灘上看見他，結跏趺坐的姿勢如同生前一樣。僧人和俗人迎回他的遺體，停放了五天。荼毗（火化）后得到的舍利子大如豆子。有兩隻鶴在空中盤旋，直到火化完畢才離去。人們在青龍庵為他建塔。
潭州法輪寺的沙門釋應端傳記三
釋應端是南昌徐氏之子。他生來眉宇開闊，容貌莊重肅穆。從小厭惡世俗的污穢，年紀輕輕就進入佛門。依附於郡里的化度寺善月，剃度為大僧。他去拜見真凈文機，但未能契合。當時靈源在云居寺開講，他前去請教。靈源稍微嚴厲地責備了他。應端認為自己理解透徹，巧妙地引用經論，並援引馬祖（指馬祖道一，709-788）和百丈（指百丈懷海，749-814）的機鋒語句以及《華嚴經》的宗旨來相互應答。靈源笑著說：『你引用馬祖和百丈的語句本來就錯了，而且《華嚴經》的宗旨與這件事毫無關係。』應端憤然想要離開，在辭別時掀起簾子，忽然大悟，汗流浹背。靈源見狀高興地說：『你現在才懂得分辨好壞啊！馬祖、百丈、文殊（指文殊菩薩，佛教四大菩薩之一）、普賢（指普賢菩薩，佛教四大菩薩之一）幾乎被你連累了。』從此，他的聲譽遠播，道風受到僧俗七眾的欽佩。政和年間末年，太師張司成傚法百丈禪師，堅決命他開堂說法。他舉僧人提問『大隋劫火洞然時，這個（指佛性或真如）壞也不壞』的話頭，於是說：『六合傾覆劈面而來，暫時披上麻衣混跡于塵埃。順著風勢吹火本是平常事，引得遊人流連不肯回。說壞不壞，說隨不隨，都是將聞見強行比附。太湖三萬六千頃，月亮在波心，要向誰訴說呢？』
隆興府黃龍寺的沙門釋道震傳記四
釋道震，號山堂，是金陵趙氏之子。年幼時依附覺印英禪師為童子。覺印英遷往泗州的普照寺，他得以剃度。很久之後，他辭別去拜見丹霞淳。與他討論曹洞宗的宗旨。道震呈上一首偈語說：『白雲深深覆蓋著古老的寒巖，奇異的花草，彩色的鳳凰銜著。半夜如同天明，正午如同日當頭，騎著牛卻反穿著靴衫。』之後，他依附草堂，每天都取閱藏經閱讀。一天晚上，聽到晚參的鼓聲，他走出經堂，抬頭看見月亮，忽然大悟，急忙走向方丈。草堂望見他，就說：
【English Translation】 English version: After the memorial service, three days later, he was seen on the sand, sitting in the lotus position as if he were still alive. Monks and laypeople welcomed his remains back and kept them for five days. The śarīra (relics) obtained after the dhāraṇa (cremation) were as large as beans. Two cranes hovered in the sky until the cremation was complete before leaving. A pagoda was built for him at Qinglong Hermitage.
The Biography of Śramaṇa Shi Yingduan of Falung Temple in Tanzhou, Part Three
Shi Yingduan was the son of the Xu family of Nanchang. He was born with broad eyebrows and a dignified appearance. From a young age, he disliked the defilements of the world and entered the Buddhist order at a young age. He became a senior monk under Shanyue of Huadu Temple in the prefecture. He visited Zhenjing Wenji but did not find accord. At that time, Lingyuan was lecturing at Yunju Temple, and he went to consult him. Lingyuan rebuked him somewhat harshly. Yingduan thought he understood thoroughly, skillfully citing scriptures and treatises, and quoting the jīfēng (Zen dialogues) of Mazu (referring to Mazu Daoyi, 709-788) and Baizhang (referring to Baizhang Huaihai, 749-814), as well as the tenets of the Avataṃsaka Sūtra (Flower Garland Sutra) to respond to each other. Lingyuan smiled and said, 'Your citations of Mazu and Baizhang are inherently wrong, and the tenets of the Avataṃsaka Sūtra have nothing to do with this matter.' Yingduan angrily wanted to leave. As he bid farewell and lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. Lingyuan was pleased to see this and said, 'Only now do you know how to distinguish good from bad! Mazu, Baizhang, Mañjuśrī (referring to Mañjuśrī Bodhisattva, one of the Four Great Bodhisattvas in Buddhism), and Samantabhadra (referring to Samantabhadra Bodhisattva, one of the Four Great Bodhisattvas in Buddhism) were almost implicated by you.' From then on, his reputation spread far and wide, and his dharma (teachings) was admired by the seven assemblies of monks and laypeople. At the end of the Zhenghe era, Grand Preceptor Zhang Sicheng emulated Zen Master Baizhang and firmly ordered him to open a dharma hall. He cited the question posed by a monk, 'When the kalpa (aeon) fire of the Sui Dynasty blazes, does this (referring to Buddha-nature or Tathātā) perish or not perish?' Then he said, 'The universe collapses, coming straight at your face, temporarily donning hemp clothes and mingling with the dust. Following the wind to fan the flames is a trivial matter, attracting travelers who linger and refuse to return. To say it perishes or does not perish, to say it follows or does not follow, is merely forcing comparisons based on what is heard and seen. The 36,000 hectares of Tai Lake, the moon is in the heart of the waves, to whom should I tell this?'
The Biography of Śramaṇa Shi Daozhen of Huanglong Temple in Longxing Prefecture, Part Four
Shi Daozhen, styled Shantang, was the son of the Zhao family of Jinling. As a child, he attached himself to Zen Master Jueyin Ying as a novice. When Jueyin Ying moved to Puzhao Temple in Sizhou, he was able to be ordained. After a long time, he bid farewell and went to visit Danxia Chun. He discussed the tenets of the Caodong school with him. Daozhen presented a gatha (verse) saying, 'White clouds deeply cover the ancient cold cliff, strange flowers and spiritual herbs, colorful phoenixes hold them in their beaks. Midnight is like daybreak, noon is like the sun overhead, riding an ox but wearing boots backwards.' Afterwards, he attached himself to Caotang, and every day he took out the Tripiṭaka (Buddhist canon) to read. One evening, hearing the sound of the evening meditation drum, he walked out of the scripture hall, looked up at the moon, and suddenly had a great enlightenment, and hurriedly walked towards the abbot's room. Caotang saw him and said,
子徹矣。遂為印可。尋出三遷而至百丈道顯著。紹興己巳有律師妄踞黃龍。衲子散子散去。主事者走錢塘。求王承宣繼先書。達洪師張如瑩。瑩公命震以從眾望。而主事者請致書謝王。震讓曰。王公為護佛法。何謝之有。況我與之素昧平生。於是主事恧退。故仲溫曰。彼交結權貴倚為藩垣者聞其言亦足顏汗。噫紹興以來宗師言行相應而與秋霜爭嚴。舍震其誰哉。
天臺山萬年寺沙門釋法一傳五
釋法一號雪巢。即襄陽郡王駙馬李遵勖玄孫也。世居開封祥符縣。母夢一老僧至其家而產。聲洪氣偉具大人相。十七試上庠。從祖仕淮南。欲官之。不就請去家事長蘆慈覺頤禪師。祖弗許。母曰。此兒必宿世沙門也。愿弗奪其志。未幾慈覺歿。禮靈巖通照愿禪師祝髮。依十年。覺心迷悶道無所入。遂往蔣山謁圓悟。一見器重之。適悟奉旨住天寧。亦在侍。不契。次見草堂于疏山。一言之下忽爾徹其源底。紹興七年泉守劉彥修請居延福。四遷巨剎最後住長蘆。因慕天臺形勝昕夕懷之。於是乞退居山之古平田觀音院。高臥煙霞長嘯深翠。處世而忘世也。一日忽示微疾書偈曰。今年七十五。歸作庵中主。珍重觀世音。泥蛇吞石虎。乃入龕趺坐別眾而逝。塔于本山。
慶元府天童寺沙門釋普交傳六
釋普交郡之
【現代漢語翻譯】 現代漢語譯本：他完全領悟了。於是（百丈）印可了他的說法。不久之後，他三次遷徙，最終來到了百丈山，他的道風聲名遠揚。紹興己巳年，有位律師胡亂佔據黃龍寺，僧眾四散離去。負責寺務的人跑到錢塘，請求王承宣寫信給繼先和達洪兩位大師，張如瑩。瑩公命令（百丈震）順應眾望。而負責寺務的人請求（百丈震）寫信感謝王承宣。（百丈震）推辭說：『王公是爲了護持佛法，有什麼好感謝的呢？況且我和他向來不認識。』於是負責寺務的人慚愧地退下了。所以仲溫說，那些勾結權貴，把他們當作自己屏障的人，聽到這些話也足以羞愧流汗。唉，紹興年間以來，宗師的言行一致，像秋霜一樣嚴厲的，除了百丈震還有誰呢？
天臺山萬年寺沙門釋法一傳五
釋法一，號雪巢，是襄陽郡王駙馬李遵勖（駙馬）的玄孫。世代居住在開封祥符縣。他的母親夢見一位老僧來到家中，然後生下了他。他聲音洪亮，氣度不凡，具有大人的相貌。十七歲時參加科舉考試。他的從祖在淮南做官，想讓他做官，但他不肯，請求去長蘆慈覺頤禪師（禪師）那裡出家。他的祖父不允許。他的母親說：『這個孩子一定是前世的沙門，希望不要奪走他的志向。』沒過多久，慈覺禪師去世了，他向靈巖通照愿禪師（禪師）請求剃度。依止了十年，（釋法一）感到內心迷惑，無法入門。於是前往蔣山拜見圓悟禪師（禪師），圓悟禪師一見就器重他。恰逢圓悟禪師奉旨住持天寧寺，（釋法一）也在侍奉，但並不契合。後來拜見了疏山的草堂禪師（禪師），一句話之下，忽然徹底領悟了源頭和底蘊。紹興七年，泉州太守劉彥修（太守）請他住持延福寺。四次遷徙到大的寺廟，最後住持長蘆寺。因為仰慕天臺山的形勝，早晚都懷念著它。於是請求退隱到天臺山的古平田觀音院。高臥在煙霞之中，在深翠的山林中長嘯，身處世間卻忘記了世俗。有一天，他忽然示現輕微的疾病，寫下偈語說：『今年七十五，歸作庵中主。珍重觀世音，泥蛇吞石虎。』於是進入龕中跏趺而坐，與眾人告別而逝世。塔葬在本山。
慶元府天童寺沙門釋普交傳六
釋普交，郡之
【English Translation】 English version: He thoroughly understood. Thereupon, (Baizhang) approved his explanation. Soon after, he moved three times, eventually arriving at Mount Baizhang, where his Daoist reputation became widely known. In the year of Ji Si during the Shaoxing era, a lawyer presumptuously occupied Huanglong Temple, and the monks scattered. The person in charge of temple affairs ran to Qiantang, requesting Wang Chengxuan to write letters to Masters Jixian and Dahong, Zhang Ruying. Master Ying ordered (Baizhang Zhen) to comply with the public's wishes. However, the person in charge of temple affairs requested (Baizhang Zhen) to write a letter to thank Wang Chengxuan. (Baizhang Zhen) declined, saying, 'Lord Wang is protecting the Buddha Dharma, what is there to thank? Moreover, I have never met him before.' Thereupon, the person in charge of temple affairs retreated in shame. Therefore, Zhongwen said that those who collude with powerful officials and rely on them as their shield would be ashamed and sweat upon hearing these words. Alas, since the Shaoxing era, who else besides Baizhang Zhen has matched their words with their actions and been as stern as autumn frost?
Shramana Shi Fayi of Wannian Temple on Mount Tiantai, Transmission Five
Shi Fayi, also known as Xuechao, was the great-grandson of Li Zunxu (駙馬 - Imperial Son-in-Law), the Imperial Son-in-Law of the Prince of Xiangyang. His family had lived in Xiangfu County, Kaifeng for generations. His mother dreamed of an old monk coming to her home, and then she gave birth to him. His voice was loud, his demeanor extraordinary, and he had the appearance of a great man. At the age of seventeen, he took the imperial examination. His paternal granduncle was an official in Huainan and wanted him to become an official, but he refused and requested to become a monk under Chan Master Cijue Yi (禪師 - Chan Master) of Changlu. His grandfather did not allow it. His mother said, 'This child must have been a Shramana in a previous life, I hope you will not take away his aspiration.' Not long after, Chan Master Cijue passed away, and he requested ordination from Chan Master Tongzhao Yuan (禪師 - Chan Master) of Lingyan. He followed him for ten years, (Shi Fayi) felt confused and unable to enter the path. Thereupon, he went to Mount Jiang to visit Chan Master Yuanwu (禪師 - Chan Master), who valued him at first sight. Coincidentally, Chan Master Yuanwu received an imperial decree to reside at Tianning Temple, and (Shi Fayi) also served there, but they did not connect. Later, he met Chan Master Caotang (禪師 - Chan Master) of Shushan, and with one word, he suddenly thoroughly understood the source and foundation. In the seventh year of Shaoxing, Liu Yanxiu (太守 - Prefect), the Prefect of Quanzhou, invited him to reside at Yanfu Temple. He moved four times to large temples, and finally resided at Changlu Temple. Because he admired the scenery of Mount Tiantai, he longed for it day and night. Thereupon, he requested to retire to the Guanyin Temple of Guping Field on Mount Tiantai. He lay high in the mist and clouds, and roared in the deep green forests, living in the world but forgetting the world. One day, he suddenly showed a slight illness and wrote a verse saying, 'This year I am seventy-five, returning to be the master of the hermitage. Cherish Avalokiteshvara, the mud snake swallows the stone tiger.' Thereupon, he entered the niche, sat in the lotus position, bid farewell to the assembly, and passed away. His stupa was built on the mountain.
Shramana Shi Pujiao of Tiantong Temple in Qingyuan Prefecture, Transmission Six
Shi Pujiao, of the prefecture
萬齡畢氏子也。幼穎異卓倫不泥塵滓。惡喧嗜潔儼似納僧。未冠得度。五夏無虧。首謁南明聽習臺教。偶為檀信修事懺摩。有人問曰。師所懺罪為自懺耶為他懺耶。若言自懺罪性何來。若為他懺他既非汝烏能為懺。交罔不能對。大慚易服逕投泐潭。足才踵門潭即呵斥。交擬申問。潭即拽杖逐之。一日忽呼交至丈室曰。我有古人公案。要與爾商量。交擬進語。潭便喝。交豁然頓悟顧乃大笑。潭下繩床執其手曰。汝會佛法耶。交便喝拓開。潭亦大笑。於是名聞四達學者宗之。后歸桑梓居天童。掩關卻掃者八年。寺偶虛席。郡僚命開法。恐其遁去遣吏候于道。故不得辭。上堂曰。咄哉黃面老。佛法付王臣。林下無情客。官差逼殺人。莫有知心底為我免得者。么若無不免將錯就錯去也。凡見僧來必叱曰。汝楖栗子未擔時。我已為汝說了也。且道說個甚麼。招手洗缽拈扇張弓。趙州柏樹子靈源見桃花且擲放一邊。山僧無恁么閑唇吻與爾打葛藤。何不休去歇去。忽拈拄杖逐散。宣和六年三月二十日沐浴升座說偈曰。寶杖敲空觸處春。箇中消息特彌綸。昨宵風動寒巖冷。驚起泥牛耕白雲。說畢脫然而寂。壽七十七。臘五十八。塔于本山。
江州圓通寺沙門釋道旻傳七
釋道旻賜號圓機。世人稱云古佛。興化蔡氏子也。母
【現代漢語翻譯】 現代漢語譯本 萬齡畢氏的兒子。從小就聰慧過人，不沾染世俗的污垢。厭惡喧囂，喜愛潔凈，儼然像個苦行僧。未成年就出家，持戒精嚴，五年沒有違犯。先去南明拜訪，聽習天臺宗的教義。偶爾為施主做法事懺悔。有人問道：『師父所懺悔的罪業，是為自己懺悔呢，還是為他人懺悔呢？如果說是為自己懺悔，那麼罪性的根源在哪裡？如果是為他人懺悔，他人既然不是你，又怎麼能為你懺悔呢？』他一時語塞，不能回答。深感慚愧，於是改換衣衫，前往泐潭。剛到門口，泐潭就呵斥他。他剛想申辯，泐潭就拿起棍子追趕他。有一天，泐潭忽然叫道旻到方丈室，說：『我有個古人的公案，要和你商量。』道旻剛要說話，泐潭就大喝一聲。道旻豁然開悟，回頭大笑。泐潭走下禪床，握著他的手說：『你懂得佛法了嗎？』道旻便大喝一聲，推開他。泐潭也大笑。於是道旻的名聲遠揚，學者都尊崇他。後來回到家鄉，住在天童寺，閉關謝客八年。寺里恰好空缺住持，地方官員命令他開壇講法。害怕他逃走，派官吏在路上等候，所以他不得推辭。上堂說法時說：『咄，這個黃面老（指佛），佛法交付給王臣。林下的無情之客，官府差事逼死人。有沒有知心的人為我免去這差事？如果沒有，不免將錯就錯下去了。』凡是見到僧人來，必定呵斥說：『你還沒挑起楖栗子（指行腳僧的行李）的時候，我已經為你說了。』且說說了什麼？招手洗缽，拈扇張弓。趙州的柏樹子，靈源見桃花，且都扔在一邊。山僧我沒有那麼多閑工夫和你們打葛藤（指辯論）。為什麼不休歇去呢？』忽然拿起拄杖驅散眾人。宣和六年三月二十日，沐浴后升座，說偈語：『寶杖敲空觸處春，箇中消息特彌綸。昨宵風動寒巖冷，驚起泥牛耕白雲。』說完就安然而逝。享年七十七歲，僧臘五十八年。塔葬在本山。 江州圓通寺的沙門釋道旻傳記七 釋道旻，被賜予『圓機』的稱號。世人稱他為云古佛。是興化蔡氏的兒子。他的母親...
【English Translation】 English version He was the son of Bi of Wanling. From a young age, he was intelligent and outstanding, not attached to worldly defilements. He disliked noise and loved cleanliness, resembling a wandering monk. He was ordained before adulthood and maintained the precepts perfectly for five summers. He first visited Nanming to study the teachings of the Tiantai school. Occasionally, he performed repentance ceremonies for donors. Someone asked: 'The sins that the master repents, are they for himself or for others? If you say they are for yourself, where does the nature of sin come from? If they are for others, since they are not you, how can you repent for them?' He was speechless and unable to answer. Feeling deeply ashamed, he changed his robes and went to Letan. As soon as he arrived at the gate, Letan scolded him. As he was about to explain, Letan chased him away with a staff. One day, Letan suddenly called Daomin to his room and said: 'I have an ancient case to discuss with you.' As Daomin was about to speak, Letan shouted. Daomin suddenly awakened and laughed loudly. Letan came down from his seat, took his hand, and said: 'Do you understand the Buddha-dharma?' Daomin shouted and pushed him away. Letan also laughed loudly. Thus, Daomin's fame spread far and wide, and scholars revered him. Later, he returned to his hometown and lived in Tiantong Temple, where he secluded himself for eight years. The position of abbot in the temple happened to be vacant, and local officials ordered him to give a Dharma talk. Fearing that he would escape, they sent officials to wait on the road, so he could not refuse. When he ascended the Dharma seat, he said: 'Alas, this yellow-faced old man (referring to the Buddha), the Buddha-dharma is entrusted to the king's ministers. The heartless guest in the forest, the official duties are killing people. Is there anyone who understands my heart and can exempt me from this duty? If not, I will have to make the best of it.' Whenever he saw a monk coming, he would scold: 'Before you carried the 'jili' (referring to the luggage of a wandering monk), I had already spoken for you.' What did I say? Waving his hand to wash the bowl, picking up the fan, drawing the bow. Zhao Zhou's cypress tree, Lingyuan seeing the peach blossoms, let them all be thrown aside. This mountain monk does not have so much free time to engage in 'geteng' (referring to debate) with you. Why not rest?' Suddenly, he picked up his staff and dispersed the crowd. On the twentieth day of the third month of the sixth year of Xuanhe, after bathing, he ascended the seat and said a verse: 'The precious staff strikes the sky, everywhere is spring, the message within is especially pervasive. Last night, the wind moved the cold cliffs, startling the mud ox to plow the white clouds.' After speaking, he passed away peacefully. He lived to be seventy-seven years old, with fifty-eight years as a monk. His stupa was built on this mountain. The Biography of the Monk Shi Daomin of Yuangtong Temple in Jiangzhou, Seven Shi Daomin was given the title 'Yuanji'. People called him the Ancient Buddha of Yun. He was the son of the Cai family of Xinghua. His mother...
夢吞摩尼珠遂妊。生五歲不履不言。一日母抱游西明寺。見佛像遽趣合掌作禮稱南無佛。見者大異之。稍壯宦學大梁。棄依景德寺德祥出家得度。遍扣禪林皆得染指。后親溈山喆禪師無所入。謁泐潭干公具陳所得。潭不為印可。一日潭舉世尊拈花迦葉微笑話問之。不契。侍潭行次潭以杖架肩長噓曰。會么。旻擬對。潭便打。有頃復拈草示之曰。是甚麼。亦擬對。潭便喝。機旋於是頓悟玄旨。便作拈花勢曰。這回瞞旻上座不得也。潭曰。便道。旻曰。南山起云北山下雨。即禮三拜。潭首肯印之。后開法于灌溪。遷圓通以符道濟之記也。學者如川赴海。朝廷聞其道。宰臣會請錫以命服。賜圓機之號而尊寵之。於是遐邇欽化。少長咸被其法澤。未詳厥終。
紹興慈氏院沙門釋瑞仙傳八
釋瑞仙會稽人。幼纏塵網幾溺愛河。年二十奮然去家。會試經披剃。精習大小律藏。至戒性如虛空持者為迷倒句。忽自省曰。戒者束身法耳。胡自縛耶。遂探究臺教。一日閱諸法不自生亦不從他生。不共不無因是故說無生處。疑曰。既不自又不他不共不無因。畢竟從何而生也。嘆曰。因緣生法雖照以空假三觀。不過抑揚性海。心佛眾生名異體同。十境十乘妙心成智不思議境。智照方明固非言詮所能及也。遂更衣謁諸耆宿。后登投子
【現代漢語翻譯】 現代漢語譯本： 夢中吞下摩尼寶珠，於是懷孕。生下來五歲，不走路也不說話。一天，母親抱著他到西明寺遊玩。他見到佛像，立刻跑上前去合掌作禮，稱念『南無佛』（皈依佛）。見到的人都覺得非常奇異。稍稍長大后，在汴梁（今河南開封）學習做官。後來捨棄官位，依從景德寺的德祥出家得度。廣泛參訪各個禪林，都略有所得。後來親近溈山（地名）的喆禪師，卻沒有什麼領悟。於是去拜見泐潭（人名，法號）干公，詳細陳述自己所學所得。干公不認可。一天，泐潭干公舉起世尊拈花，迦葉微笑的典故來問他，他不契合。侍奉泐潭干公行走時，干公用禪杖架在他的肩膀上，長嘆一聲說：『會么？（明白了嗎？）』旻（人名，法號）想要回答，干公就打了他。過了一會兒，又拿起一根草給他看，說：『這是什麼？』旻也想要回答，干公就喝斥他。旻因此頓悟玄妙的旨意，便做出拈花的姿勢說：『這回瞞不過旻上座了。』干公說：『說來聽聽。』旻說：『南山起云，北山下雨。』隨即禮拜三次。干公點頭認可了他。後來在灌溪開創道場，遷移到圓通寺，應驗了道濟（人名）的預言。學者像河流奔向大海一樣前來求學。朝廷聽說了他的道行，宰相奏請賜予他命服，賜予『圓機』的稱號來尊崇他。於是遠近的人都欽佩他的教化，無論老少都受到他的佛法恩澤。沒有詳細記載他的最終結局。
紹興慈氏院沙門釋瑞仙傳八
釋瑞仙是會稽（今浙江紹興）人。年幼時被世俗的塵網纏繞，幾乎沉溺於愛慾的河流。二十歲時，奮然離開家庭。參加考試后剃度出家。精通學習大小乘的律藏。讀到『戒性如虛空，持者為迷倒句』時，忽然反省說：『戒律是約束身心的法則啊，為什麼自己束縛自己呢？』於是探究天臺宗的教義。一天，閱讀到『諸法不自生，亦不從他生，不共不無因，是故說無生』時，疑惑地說：『既然不自生，又不從他生，不共生，又不是無因而生，那麼，到底是從哪裡產生的呢？』感嘆地說：『因緣所生的法，即使用空、假、中三觀來觀照，也不過是抑揚性海。心、佛、眾生，名稱不同，本體相同。十境、十乘，妙心成就智慧，不可思議的境界，智慧的觀照才能明白，本來就不是言語所能表達的。』於是更換僧衣去拜見各位耆宿。後來登上投子山（地名）。
【English Translation】 English version: He conceived after dreaming of swallowing a Mani jewel (wish-fulfilling jewel). He was born at five years old, neither walking nor speaking. One day, his mother carried him to Ximing Temple. Upon seeing the Buddha image, he immediately rushed forward, put his palms together, and paid homage, chanting 'Namo Buddha' (Homage to the Buddha). Those who saw it found it very strange. As he grew older, he studied for officialdom in Bianliang (present-day Kaifeng, Henan). Later, he abandoned his official aspirations and followed Desiang of Jingde Temple to become a monk and attain liberation. He visited various Chan monasteries, gaining some understanding in each. Later, he approached Chan Master Zhe of Weishan (place name), but gained no insight. He then went to see Gan Gong of Letan (person's name, Dharma name), and explained in detail what he had learned. Gan Gong did not approve. One day, Gan Gong of Letan raised the story of the World Honored One holding up a flower and Kashyapa smiling, asking him about it. He did not understand. While serving Gan Gong on a walk, Gan Gong placed his staff on his shoulder and sighed deeply, saying, 'Do you understand?' Min (person's name, Dharma name) was about to answer, but Gan Gong struck him. After a while, he picked up a blade of grass and showed it to him, saying, 'What is this?' Min was also about to answer, but Gan Gong shouted at him. Min thus suddenly awakened to the profound meaning, and made the gesture of holding up a flower, saying, 'This time, you can't deceive Senior Monk Min.' Gan Gong said, 'Tell me about it.' Min said, 'Clouds rise from the Southern Mountain, rain falls on the Northern Mountain.' Then he bowed three times. Gan Gong nodded in approval. Later, he established a monastery in Guanxi, and moved to Yuantong Temple, fulfilling the prophecy of Daoji (person's name). Scholars came to study like rivers flowing into the sea. The court heard of his virtue, and the prime minister requested that he be granted official robes, bestowing upon him the title 'Yuanji' to honor him. Thus, people far and near admired his teachings, and both young and old were blessed by his Dharma. His final end is not recorded in detail.
Shaoxing Cishi Temple Monk Shi Ruixian's Biography Eight
Shi Ruixian was a native of Kuaiji (present-day Shaoxing, Zhejiang). In his youth, he was entangled in the nets of the world, almost drowning in the river of love. At the age of twenty, he resolutely left home. After taking the examination, he shaved his head and became a monk. He was proficient in studying the Vinaya Pitaka of both the Mahayana and Hinayana traditions. When he read 'The nature of precepts is like empty space; those who cling to them are deluded,' he suddenly reflected, saying, 'Precepts are rules to restrain the body and mind; why bind oneself?' He then explored the teachings of the Tiantai school. One day, reading 'All dharmas do not arise from themselves, nor do they arise from others, nor from both, nor without a cause; therefore, it is said that they are unarisen,' he wondered, 'Since they do not arise from themselves, nor from others, nor from both, nor without a cause, then from where do they arise?' He sighed, saying, 'The dharmas arising from conditions, even if illuminated by the Threefold Contemplation of Emptiness, Provisionality, and the Middle Way, are merely variations of the ocean of nature. Mind, Buddha, and sentient beings are different in name but the same in essence. The Ten Realms and Ten Vehicles, the wonderful mind achieves wisdom, an inconceivable realm, which can only be understood by the illumination of wisdom, and cannot be expressed in words.' He then changed his robes and went to see various senior monks. Later, he ascended Mount Touzi (place name).
山見廣鑒禪師。問曰。甚處來。曰兩浙東越。鑒曰。東越事作么生。曰秦望山高鑑湖水闊。鑒曰。秦望山與自己是同是別。曰梵語唐言。鑒曰。猶是業林只對畢竟是同是別。師便喝。鑒便打。忽有省。禮拜曰。恩大難酬。后開法于慈氏。嘗問僧。三個橐馳兩隻腳日行萬里。趁不著。而今收在玉泉山。不許時人亂斟酌。爾等向甚處與仙上座相見。一眾無能下語投其機者。終於本山。
隆興府云巖寺沙門釋天游傳九
釋天游自號典牛。成都鄭氏子也。幼業儒。穎俊逸倫儕輩推重。初試郡庠複試梓州。二處皆與貢籍。懼不敢承。遂竄名出關。適會王山谷西還。見其風骨不凡談論超卓。邀其同舟。策往廬山削髮。不易舊名。首參死心不契。依湛堂準于泐潭。一日湛堂普說曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會么雪上加霜。又拊膝曰。若也不會豈不見乾峰示眾曰。舉一不得舉二。放過一著落在第二。師聞脫然悟入。出世于云蓋。遷靈巖說法大有湛堂之風。嘗和忠道者牧牛頌曰。兩角指天。四腳著地。拽斷鼻繩。牧甚屎屁。張無盡見之甚為擊節。因退云巖過廬山。而棲賢主者意不欲納。乃故曰。老老大大正是質庫中典牛耶。師聞述偈曰。質庫何曾解典牛。只緣價重實難酬。想君本領無多子。畢竟難禁這一頭。竟
【現代漢語翻譯】 現代漢語譯本 山見廣鑒禪師問道：『你從哪裡來？』 答：『從兩浙東越（地名，今浙江東部）來。』 廣鑒禪師問：『東越那邊的情況如何？』 答：『秦望山（山名，在浙江紹興）高聳，鑑湖（湖名，在紹興附近）水面寬闊。』 廣鑒禪師問：『秦望山與你自身是相同還是不同？』 答：『這是梵語（古代印度語）和唐言（漢語）的區別。』 廣鑒禪師說：『你仍然陷在業力的森林裡，我問你，秦望山與你自身，畢竟是相同還是不同？』 禪師便大喝一聲。廣鑒禪師隨即打了禪師一下。禪師忽然有所領悟，禮拜說：『恩情深重，難以報答。』 後來禪師在慈氏（佛教菩薩名）開創道場弘揚佛法。曾經問僧人：『三個口袋（指身體）靠兩隻腳日行萬里，也追趕不上它。如今把它收在玉泉山（山名，多有寺廟），不許世人隨意猜測。你們要到哪裡才能與仙上座（指得道高僧）相見？』 眾人沒有能回答的，也沒有能投其機鋒的。禪師最終在本山圓寂。
隆興府（地名，今江西南昌）云巖寺（寺名）沙門（出家僧人）釋天游傳記
釋天游，自號典牛，是成都鄭氏的兒子。年幼時學習儒學，聰明俊秀，超越同輩，被眾人推崇。最初參加郡學考試，又參加梓州（地名，今四川梓潼）的考試，兩次都被列為貢生，但他害怕不敢接受，於是改名換姓離開了家鄉。恰好遇到王山谷（人名，王安石）從西邊返回，見到他風度不凡，談論超脫，邀請他同船前往廬山（山名，在江西），削髮爲僧，沒有更改原來的名字。他首先參拜死心禪師，但未能契合，於是跟隨湛堂準禪師在泐潭（地名）修行。一天，湛堂準禪師普說：『你們苦苦地在我這裡尋求佛法。』於是拍著膝蓋說：『明白了嗎？這是雪上加霜。』又拍著膝蓋說：『如果還不明白，難道沒聽過乾峰禪師開示說：舉一不得舉二，放過一著落在第二。』 釋天游聽后豁然開悟。後來在云蓋山（山名）開創道場，遷到靈巖寺（寺名）說法，很有湛堂準禪師的風範。曾經和忠道者（人名）的牧牛頌：『兩角指天，四腳著地，拽斷鼻繩，牧甚屎屁。』 張無盡（人名）見到后非常讚賞。後來釋天遊離開云巖寺，經過廬山，而棲賢寺（寺名）的主持意不願接納他，於是故意說：『老老大大，正是質庫（當鋪）里典當的牛嗎？』 釋天游聽後述偈說：『質庫哪裡懂得典當牛，只因爲價值貴重實在難以酬。想你本領沒有多少，畢竟難以禁得住這一頭。』最終還是住下了。
【English Translation】 English version Zen Master Shanjian Guangjian asked: 'Where do you come from?' He replied: 'From Dongyue (place name, present-day eastern Zhejiang) in Liangzhe.' Guangjian asked: 'How are things in Dongyue?' He replied: 'Mount Qinwang (mountain name, in Shaoxing, Zhejiang) is high, and Jian Lake (lake name, near Shaoxing) is wide.' Guangjian asked: 'Is Mount Qinwang the same as or different from yourself?' He replied: 'That's the difference between Sanskrit (ancient Indian language) and Tang language (Chinese).' Guangjian said: 'You are still trapped in the forest of karma. I ask you, is Mount Qinwang ultimately the same as or different from yourself?' The Zen master then shouted loudly. Guangjian immediately struck the Zen master. The Zen master suddenly had an awakening and bowed, saying: 'Your kindness is great and difficult to repay.' Later, the Zen master founded a monastery in Cishi (name of a Buddhist Bodhisattva) to propagate the Dharma. He once asked a monk: 'Three bags (referring to the body) rely on two feet to travel ten thousand miles a day, yet cannot catch up with it. Now it is kept in Mount Yuquan (mountain name, with many temples), and people are not allowed to speculate about it at will. Where will you meet the Immortal Senior (referring to an enlightened monk)?' None of the monks could answer, nor could anyone respond to his sharp wit. The Zen master eventually passed away at this mountain.
Biography of Shramana Shi Tianyou of Yunyan Temple (temple name) in Longxing Prefecture (place name, present-day Nanchang, Jiangxi)
Shi Tianyou, who called himself Dianniu, was the son of the Zheng family of Chengdu. He studied Confucianism in his youth, was intelligent and outstanding, surpassing his peers, and was respected by everyone. He first took the examination in the prefectural school and then took the examination in Zizhou (place name, present-day Zitong, Sichuan). He was listed as a tribute student in both places, but he was afraid and dared not accept it, so he changed his name and left his hometown. He happened to meet Wang Shangu (person's name, Wang Anshi) returning from the west, and seeing that he had an extraordinary demeanor and transcendent conversation, he invited him to take a boat to Mount Lu (mountain name, in Jiangxi) to shave his head and become a monk, without changing his original name. He first visited Zen Master Sixin, but failed to connect, so he followed Zen Master Zhantang Zhun to practice at Letan (place name). One day, Zen Master Zhantang Zhun said universally: 'You are all painstakingly seeking the Dharma from me.' Then he patted his knee and said: 'Do you understand? This is adding frost to snow.' Then he patted his knee again and said: 'If you still don't understand, haven't you heard Zen Master Qianfeng's instruction: If you raise one, you cannot raise two; if you let go of one move, you will fall into the second.' Shi Tianyou suddenly realized after hearing this. Later, he founded a monastery on Mount Yungai and moved to Lingyan Temple to preach the Dharma, with the style of Zen Master Zhantang Zhun. He once wrote a herding cow ode with Zhong Daozhe: 'Two horns point to the sky, four feet on the ground, break the nose rope, herd what shit fart.' Zhang Wujin greatly appreciated it after seeing it. Later, Shi Tianyou left Yunyan Temple and passed by Mount Lu, but the abbot of Qixian Temple was unwilling to accept him, so he deliberately said: 'Old and big, are you exactly the pawned cow in the pawnshop?' Shi Tianyou recited a verse after hearing this: 'The pawnshop doesn't understand pawning the cow, only because the value is precious and difficult to repay. I think you don't have much ability, after all, it is difficult to restrain this head.' In the end, he still stayed.
去庵于武寧。匾曰典牛。則終其身不出。年近百歲而告寂焉。徑山涂毒見時九十三矣。
平江府覺海寺沙門釋法因傳十
釋法因姑蘇嵎山朱氏子也。少汩塵俗無意出纏。年二十四始披緇服。不終五夏遽爾遊方。謁慧日雅禪師于東林。慧日舉靈云見桃花悟道因緣問之。擬對。日曰。不是不是。忽有所契。呈偈曰。巖上桃花開。花從何處來。靈云才一見。回首舞三臺。慧日戒曰。子雖見已入微。更假著鞭當明大法。於是居廬阜三十年。不與世接。四方仰之學者川騖蟻屯就其罏鞴。因亦不辭煅煉隨機說法。宋建炎末盜起江左。乃順流東歸。覺海緇白踵門問道。嘗謂眾曰。汝等當飽持定力。弗憂晨炊干求外務也。晚年放浪自若。稱曰五鬆散人。
眉州中巖寺沙門釋蘊能傳十一(澄甫崇真)
釋蘊能號慧目。郡之呂氏子也。少習儒博究經史。年二十二于村落校書。偶于山寺見禪冊在幾。閱之似有所得。遂裂衣冠投僧圓具。一缽遐游。首參寶勝澄甫禪師。徴詰酬酢所趣頗異。逕往荊湖方謁永安喜真如喆德山繪諸公。造詣益邁。次抵大溈參瑃禪師。瑃問曰。桑梓何處。曰西川。瑃曰。聞西川有普賢菩薩示現是否。曰今日親瞻慈相。瑃曰。白象何在。曰爪牙已具。瑃曰。會轉身么。能提具繞禪床一匝。瑃曰。
【現代漢語翻譯】 現代漢語譯本： 去庵在武寧。匾額題為『典牛』。他便在那裡終老，沒有離開過。將近一百歲時圓寂。徑山涂毒見到他時，他已經九十三歲了。
平江府覺海寺沙門釋法因傳十
釋法因是姑蘇嵎山朱家的兒子。年輕時沉溺於世俗，沒有出家的意願。二十四歲才剃度出家。不到五年就開始四處遊歷。在東林拜見慧日雅禪師。慧日禪師舉靈云見到桃花而悟道的因緣來問他。他正要回答，慧日禪師說：『不是，不是。』他忽然有所領悟。呈上偈語說：『巖上的桃花開了，花是從哪裡來的？靈云才看了一眼，回頭就舞動三臺。』慧日禪師告誡他說：『你雖然已經有所見解，但還需加鞭策，才能明白大法。』於是他居住在廬山三十年，不與世俗交往。四方仰慕他的人像潮水般涌來，像螞蟻一樣聚集在他的爐邊。法因也不推辭鍛鍊他們，隨機說法。宋建炎末年，盜賊在江左作亂，於是他順流東歸。覺海寺的僧人和俗人都到門前請教。他曾對眾人說：『你們應當飽滿地持有定力，不要憂慮早飯，干求外務。』晚年放浪形骸，自稱為五鬆散人。
眉州中巖寺沙門釋蘊能傳十一(澄甫崇真)
釋蘊能，號慧目，是眉州的呂家的兒子。年輕時學習儒學，廣泛研究經史。二十二歲時在村落里教書。偶然在山寺里看到禪宗書籍放在桌子上，閱讀後似乎有所領悟。於是撕裂儒服，剃度出家。帶著一個缽四處遊歷。首先參拜寶勝澄甫禪師。澄甫禪師的提問和他的回答，所表達的意趣頗為不同。直接前往荊湖，拜見永安喜真如喆、德山繪等諸位禪師，造詣更加精進。接著到達大溈，參拜瑃禪師。瑃禪師問：『你的家鄉在哪裡？』回答說：『西川。』瑃禪師說：『聽說西川有普賢菩薩（Samantabhadra Bodhisattva）示現，是嗎？』回答說：『今天親眼瞻仰了慈祥的尊容。』瑃禪師說：『白象（white elephant, 普賢菩薩的坐騎）在哪裡？』回答說：『爪牙已經具備。』瑃禪師說：『會轉身嗎？』蘊能禪師提起具，繞禪床轉了一圈。瑃禪師說：
【English Translation】 English version: Qu'an was in Wuning. The plaque read 'Dian Niu'. He stayed there until his death, never leaving. He passed away at nearly a hundred years old. When Tudu of Jingshan saw him, he was already ninety-three years old.
Biography of Monk Shifa Yin of Juehai Temple in Pingjiang Prefecture, Ten
Shifa Yin was the son of the Zhu family of Yushan in Gusu. In his youth, he was immersed in worldly affairs and had no intention of leaving the world. He was tonsured at the age of twenty-four. Before completing five summers, he began to travel around. He visited Zen Master Hui Ri Ya at Donglin. Hui Ri raised the cause and condition of Lingyun's enlightenment upon seeing the peach blossoms to ask him about it. As he was about to answer, Hui Ri said, 'No, no.' He suddenly had some understanding. He presented a verse saying, 'The peach blossoms on the cliff bloom, where do the flowers come from? Lingyun only glanced at them, and turned around to dance the three platforms.' Hui Ri warned him, 'Although you have already seen something, you still need to be spurred on to understand the great Dharma.' So he lived in Mount Lu for thirty years, not associating with the world. Scholars who admired him from all directions flocked to him like a tide, gathering like ants around his furnace. Fa Yin did not refuse to train them, speaking the Dharma according to their capacity. At the end of the Jianyan era of the Song Dynasty, bandits rose up in Jiangzuo, so he returned east along the river. Monks and laypeople of Juehai Temple came to his door to ask questions. He once said to the assembly, 'You should fully maintain your power of concentration, do not worry about morning meals, and do not seek external affairs.' In his later years, he was unrestrained and called himself the Loose Man of Five Pines.
Biography of Monk Shi Yun Neng of Zhongyan Temple in Meizhou, Eleven (Chengfu Chongzhen)
Shi Yun Neng, styled Huimu, was the son of the Lü family of Meizhou. In his youth, he studied Confucianism and extensively researched the classics and histories. At the age of twenty-two, he taught in a village school. He happened to see a Chan book on a table in a mountain temple. After reading it, he seemed to have gained some understanding. So he tore his Confucian robes and was tonsured as a monk. He traveled far and wide with a single bowl. First, he visited Zen Master Chengfu of Baosheng. Zen Master Chengfu's questions and his answers were quite different in their expressed interests. He went directly to Jinghu to visit Yong'an Xi Zhenru Zhe, Deshan Hui, and other masters, and his attainments became even more advanced. Next, he arrived at Dawei to visit Zen Master Chun. Zen Master Chun asked, 'Where is your hometown?' He replied, 'Xichuan.' Zen Master Chun said, 'I heard that Samantabhadra Bodhisattva appears in Xichuan, is that so?' He replied, 'Today I have personally beheld the compassionate countenance.' Zen Master Chun said, 'Where is the white elephant (Samantabhadra Bodhisattva's mount)?' He replied, 'The claws and teeth are already complete.' Zen Master Chun said, 'Can you turn around?' Neng lifted the seat and circled the Zen bed once. Zen Master Chun said:
不是。能趨出。一日瑃問僧。黃巢過後有人收得寶劍么。僧豎起拳。瑃曰。菜刀子。僧曰。爭奈受用不盡。瑃喝出。次問能。亦豎拳。瑃曰也是菜刀子。能便近前攔胸筑曰。殺得人即休。瑃笑曰。三十年弄騎馬。今日被驢撲。由是聲播諸方。返蜀初主報恩。次居中巖。室中嘗問崇真氈頭曰。如何是爾空劫已前面目。真忽領悟對曰。和尚且低聲遂呈偈曰。萬年倉里曾饑饉。大海中住盡長渴。當時尋時尋不見。今日避時避不得。能印可之。能住持三十餘年說法不許人錄。臨終書偈辭眾端坐而化。阇維時暴風忽起。煙之所至皆雨舍利。道俗斸地亦有得者。心舌不壞。而建塔焉。
系曰。能公不過一校書郎耳。才睹禪冊便知落處。豈非再來人乎。況乃遨遊諸師之門。不無肯綮。方接大溈眉睫即解轉身。其利器固可知矣。溈尤未可。至問收劍因緣。前僧寧無入處。而終為揮下。及能公則別有通霄一路。乃拈莖草而作吹毛。大溈不免親遭鱉鼻一口。公可謂得大機用者歟。大溈固善為人師。能公亦不愧為人弟也。嗚呼世之師徒賓主相見能具此風彩作略。庶不辜游法海。兩無遺憾。不然總為無孔鐵錘負黃面漢不少矣。勉哉。
成都府信相寺沙門釋宗顯傳十二
釋宗顯號正覺。潼川王氏子也。少選為進士有聲。嘗晝掬
【現代漢語翻譯】 現代漢語譯本： 不是。能趨出。（不是這樣。能禪師驅趕他離開。） 有一天，瑃（音chūn，人名，指某位禪師）問僧人：『黃巢（唐末農民起義領袖）過後，有人收得寶劍么？』（比喻戰亂之後，是否還有人能領悟真理？）僧人豎起拳頭。（表示自己有。）瑃說：『菜刀子。』（比喻僧人的領悟不夠深刻，只是粗淺的工具。）僧人說：『爭奈受用不盡。』（比喻即使是菜刀，也有其用處，而且是無窮的。）瑃喝斥他離開。（表示不滿。） 接著問能（音néng，指能禪師），能也豎起拳頭。瑃說：『也是菜刀子。』能便走上前，攔胸一筑，說：『殺得人即休。』（比喻能禪師的領悟可以殺人，即能斬斷煩惱。）瑃笑著說：『三十年弄騎馬，今日被驢撲。』（比喻自己多年經驗，今天卻被能禪師所勝。）由此，能禪師的名聲傳遍各地。 返回蜀地后，最初在初主處報恩，後來住在中巖。在室內，能禪師曾問崇真氈頭：『如何是爾空劫已前面目？』（如何是你未出生前的本來面目？）崇真忽然領悟，回答說：『和尚且低聲。』（表示領悟不可輕易宣說。）於是呈上偈語說：『萬年倉里曾饑饉，大海中住盡長渴。當時尋時尋不見，今日避時避不得。』（比喻真理就在身邊，但過去卻無法領悟，現在即使想逃避也無法逃避。）能禪師認可了他的領悟。 能禪師住持三十餘年，說法不許人記錄。臨終時，寫下偈語辭別眾人，端坐而化。火化時，忽然颳起暴風，煙所到之處都下起舍利（佛教聖物）。道俗挖掘土地也有得到舍利的。心舌不壞。（表示修行高深。）於是建塔供奉。 系曰：能公不過一校書郎耳。才睹禪冊便知落處。豈非再來人乎。況乃遨遊諸師之門。不無肯綮。方接大溈（音wéi，人名，指大溈禪師）眉睫即解轉身。其利器固可知矣。溈尤未可。至問收劍因緣。前僧寧無入處。而終為揮下。及能公則別有通霄一路。乃拈莖草而作吹毛。大溈不免親遭鱉鼻一口。公可謂得大機用者歟。大溈固善為人師。能公亦不愧為人弟也。嗚呼世之師徒賓主相見能具此風彩作略。庶不辜游法海。兩無遺憾。不然總為無孔鐵錘負黃面漢不少矣。勉哉。 成都府信相寺沙門釋宗顯傳十二 釋宗顯號正覺。潼川王氏子也。少選為進士有聲。嘗晝掬（音jū，用手捧）
【English Translation】 English version: No. Neng (name of a Chan master) drove him out. One day, Chun (name of a Chan master) asked a monk, 'After Huang Chao (leader of a peasant uprising in the late Tang Dynasty), did anyone recover the precious sword?' (A metaphor for whether anyone can comprehend the truth after the war.) The monk raised his fist. (Indicating that he had.) Chun said, 'A kitchen knife.' (A metaphor for the monk's understanding being not profound enough, just a crude tool.) The monk said, 'Zheng Nai (meaning 'but') its usefulness is inexhaustible.' (A metaphor for even a kitchen knife having its uses, and they are endless.) Chun scolded him to leave. (Expressing dissatisfaction.) Then he asked Neng (name of a Chan master), who also raised his fist. Chun said, 'Also a kitchen knife.' Neng then stepped forward, blocked his chest and struck, saying, 'Killing people is the end.' (A metaphor for Neng's understanding being able to kill, that is, to cut off afflictions.) Chun laughed and said, 'Thirty years of riding a horse, today I am knocked down by a donkey.' (A metaphor for his many years of experience being defeated by Neng.) From this, Neng's reputation spread everywhere. After returning to Shu, he first repaid the kindness of the initial ruler, and later lived in Zhongyan. In the room, Neng once asked Chongzhen Zhantou, 'What is your original face before the empty kalpa?' (What is your original face before you were born?) Chongzhen suddenly realized and replied, 'The abbot should lower his voice.' (Indicating that enlightenment should not be easily proclaimed.) So he presented a verse saying, 'In the ten-thousand-year granary, there has been famine, living in the great sea, always thirsty. At that time, when searching, it could not be found, today, when avoiding, it cannot be avoided.' (A metaphor for the truth being around, but it could not be understood in the past, and now it cannot be avoided even if you want to.) Neng approved of his understanding. Neng presided for more than thirty years, and did not allow people to record his teachings. At the time of his death, he wrote a verse to bid farewell to the crowd, and sat upright and passed away. At the time of cremation, a violent wind suddenly rose, and wherever the smoke reached, relics (Buddhist sacred objects) rained down. Taoists and lay people who dug the ground also obtained relics. The heart and tongue did not decay. (Indicating high cultivation.) So a pagoda was built for worship. Commentary says: Master Neng was just a proofreader. As soon as he saw the Chan books, he knew where to settle. Isn't he a reincarnated person? Moreover, he traveled to the doors of many teachers, and there were no lack of key points. As soon as he met Dawei (name of a Chan master), he immediately understood and turned around. His sharp tool can be known. Wei was still not convinced. When asked about the cause of recovering the sword, the previous monk had no entry point, and was eventually dismissed. But Master Neng had a different path to the sky. He picked up a blade of grass and made it a hair-splitting sword. Dawei could not avoid being bitten by a turtle's nose. The master can be said to have obtained great opportunity. Dawei is good at being a teacher, and Master Neng is not ashamed to be a younger brother. Alas, if the teachers and disciples of the world can have this style and strategy when they meet, they will not waste their time in the sea of Dharma, and there will be no regrets. Otherwise, they will all be iron hammers without holes, carrying not a few yellow-faced men. Strive on. The twelfth biography of the monk Shi Zongxian of Xinxiang Temple in Chengdu Prefecture Shi Zongxian, named Zhengjue, was the son of the Wang family of Tongchuan. He was selected as a Jinshi (successful candidate in the highest imperial examinations) at a young age and had a reputation. He once scooped (with his hands) during the day
溪水為戲。至夜思之遂見水泠然盈室。欲汲之不可得。忽爾塵境自空嘆曰。吾世網裂矣。往依昭覺白公得度。蕭然一衲隨眾咨參。一日白公問。高高峰頂立深深海底行作么生會。忽于言下頓悟曰。釘殺腳跟也。白拈起拂子曰。這個又作么生。顯一笑而出。服勤七祀。出遊至京都淮浙遍歷叢林。晚登五祖見演和尚問。未知關棙子。難過趙州橋。如何是關棙子。祖曰。汝且在門外立。顯進步一踏而退。祖曰。許多時茶飯元來也有人知滋味。明日入室。祖見顯便問。是昨日問話僧否。我固知爾見處。只未過得白雲關在。顯珍重便出。時圓悟為侍者。乃以白雲關意扣悟。悟曰。直下會取。顯笑曰。我不是不會。祇是未諳。待見這老漢共伊理會一上耳。次日祖往舒城。顯與悟繼往。適會於興化。祖問記得曾在那裡相見來。顯曰。全火只候。祖顧悟曰。這漢饒舌。后游廬山回舉高高峰頂立話所得之意。白五祖。祖曰。吾嘗以此事詰先師。先師曰。我曾問遠和尚。遠曰。貓有軟血之功。虎有起尸之德。非索達本源不能到也。顯侍之久。祖鍾愛之。辭返蜀祖為小參。復送之以頌曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。顯歸昭覺。白公尚無恙。再侍之聲譽藹然。初出住長松。次主保福。大張爐鞴。煅煉四方學者
。故龍象多出其輪下焉。
嘉興報恩寺沙門釋法常傳十三
釋法常開封人。即丞相薛居正之後也。宣和七年始解塵縛。遐思高舉遂依長沙益陽華嚴軾公剃鬚發。受田衣。見者獅王。居必寶社。非法不言。異軌弗顧。深慕大乘不斥小教。一日閱首楞嚴經。乃廓爾義天淵通法海。自是肆游淮泗放浪湖湘。后至臺山萬年參謁雪巢。一見機語契會。命掌翰箋。未幾請令首眾。為僧入室。大有風彩。澹然處世。不飾眾緣。室中唯一矮榻余無長物。紹興庚子九月望日語眾曰。吾一月后不復留矣。至十月二十一日書漁父詞于室門曰。此事楞嚴嘗露布。梅花雪月交光處。一笑寥寥空萬古。風甌語迥然。銀漢橫天宇。蝶夢南華方栩栩。班班誰跨豐干虎。而今忘卻來時路。江山暮天涯目送鴻飛去。書畢就榻收足而逝。塔于寺西南。
臨安府徑山沙門釋智策傳十四(寂室光大圓)
釋智策號涂毒。天臺陳氏子也。生而聰敏卓邁群兒。不樂世華潛思寥廓。幼依護國楚光落髮。授以僧儀。一缽蕭然研窮三藏。首造國清寂室光公灑然有省。次往明州謁萬壽大圓禪師。問甚處來。曰天臺。圓曰。曾見智者么。曰即今亦不少圓曰。因甚在汝腳跟下。曰當面蹉過。圓曰。尚人不耘而秀不扶而直也。一日辭圓門送之拊其背曰。寶所
【現代漢語翻譯】 現代漢語譯本：所以，（有能力的）龍和象大多出自他的門下啊。
嘉興報恩寺的沙門釋法常的傳記，第十三篇
釋法常是開封人，是（北宋）丞相薛居正的後代。宣和七年（公元1125年）開始擺脫塵世的束縛，（他）有高遠的志向，於是依從長沙益陽的華嚴宗的軾公剃度出家，接受袈裟。見到他的人都覺得他像獅子王一樣。（法常）居住的地方一定是寶社（寺廟），不符合佛法的話不說，與衆不同的行為不關注。他深深地仰慕大乘佛法，但不排斥小乘教義。有一天，他閱讀《首楞嚴經》（Śūraṅgama Sūtra），於是豁然開朗，義理像天淵一樣深遠，通達佛法的海洋。從此以後，他隨意地遊歷淮河、泗水一帶，放浪于湖南、湖北一帶。後來到了五臺山萬年寺，參拜雪巢禪師，一見面，機鋒對答，非常契合。雪巢禪師讓他掌管文書。不久，（雪巢禪師）請他擔任首座，為僧眾開示佛法，很有風采。他淡泊地處世，不修飾人緣。禪房中只有一張矮榻，沒有多餘的物品。紹興庚子年（公元1180年）九月十五日，（法常）告訴僧眾說：『我一個月后就不再留在這裡了。』到了十月二十一日，在禪房門上寫了一首《漁父詞》：『這件事《楞嚴經》曾經明白地揭示過，梅花和雪月交相輝映的地方。一笑，空空蕩蕩地經歷了萬古。風中酒杯的聲音是那麼的遙遠，銀河橫跨天空。像莊周夢蝶一樣，栩栩如生。是誰騎著豐干禪師的老虎，如此清晰可見？而今忘記了來時的路，江山暮色，在天涯海角目送鴻雁飛去。』寫完后，（法常）就在禪榻上盤腿而逝。安葬在寺廟的西南方。
臨安府徑山沙門釋智策的傳記，第十四篇（寂室光大圓）
釋智策，號涂毒，是天臺陳氏的兒子。他生來就聰明敏捷，超越同齡的孩子。不喜歡世俗的繁華，潛心思考空曠的境界。年幼時依從護國寺的楚光禪師剃度出家，楚光禪師授予他僧人的儀軌。（智策）一缽清貧，深入研究三藏經典。首先拜訪國清寺的寂室光禪師，（聽其開示后）灑然有所領悟。接著前往明州，拜見萬壽寺的大圓禪師。大圓禪師問：『從哪裡來？』（智策）回答說：『天臺。』大圓禪師說：『曾經見過智者大師（Zhìzhě，天臺宗的實際創始人）嗎？』（智策）回答說：『現在也不少。』大圓禪師說：『為什麼在你的腳跟下？』（智策）回答說：『當面錯過了。』大圓禪師說：『（你）真是個高人，不耕耘而秀，不扶持而直啊！』有一天，（智策）告辭，大圓禪師送他出門，拍著他的背說：『寶所（珍寶所在之處）……』
【English Translation】 English version: Therefore, dragons and elephants (referring to capable individuals) mostly come from under his guidance.
Biography of Śramaṇa Shì Fǎcháng of Bao'en Temple in Jiaxing, Thirteenth Chapter
Shì Fǎcháng was a native of Kaifeng, a descendant of Chancellor Xuē Jūzhèng (of the Northern Song Dynasty). In the seventh year of Xuanhe (1125 AD), he began to break free from worldly bonds. With lofty aspirations, he followed the Huayan master Shì Gōng of Changsha Yiyang to have his head shaved and receive the monastic robes. Those who saw him felt he was like a lion king. He resided only in Bao'she (temples), spoke only of things in accordance with the Dharma, and paid no attention to unconventional behavior. He deeply admired Mahayana Buddhism but did not reject the Hinayana teachings. One day, he read the Śūraṅgama Sūtra, and suddenly his understanding became vast and profound like the sky and the abyss, and he penetrated the ocean of Dharma. From then on, he freely traveled around the Huai and Si rivers, and wandered in the Hunan and Hubei regions. Later, he went to Wutai Mountain's Wànnián Temple to visit Zen Master Xuěcháo. Upon meeting, their exchange of Zen phrases was perfectly aligned. Zen Master Xuěcháo appointed him to manage documents. Soon after, (Zen Master Xuěcháo) asked him to serve as the head of the assembly, expounding the Dharma to the monks, and he did so with great flair. He lived a simple life, not seeking to cultivate relationships. In his room, there was only a low couch, and nothing else of value. On the fifteenth day of the ninth month of the Gengzi year of Shaoxing (1180 AD), (Fǎcháng) told the monks: 'I will not stay here after a month.' On the twenty-first day of the tenth month, he wrote a poem 'Fisherman's Song' on the door of his room: 'This matter, the Śūraṅgama Sūtra has clearly revealed, where plum blossoms and snowy moon intertwine. A smile, emptily experiencing ten thousand ages. The sound of wine cups in the wind is so distant, the Milky Way spans the sky. Like Zhuang Zhou dreaming of a butterfly, vividly alive. Who is riding the tiger of Fenggan, so clearly visible? Now forgetting the path I came from, the landscape at dusk, at the edge of the sky, watching wild geese fly away.' After writing, (Fǎcháng) sat in meditation on the couch, crossed his legs, and passed away. He was buried southwest of the temple.
Biography of Śramaṇa Shì Zhìcè of Jingshan Temple in Lin'an Prefecture, Fourteenth Chapter (Silent Chamber Light Great Circle)
Shì Zhìcè, also known as Túdú, was the son of the Chén family of Tiantai. He was born intelligent and quick-witted, surpassing other children. He disliked worldly splendor and pondered the vastness of emptiness. As a child, he followed Zen Master Chǔguāng of Huguo Temple to have his head shaved and become a monk. Zen Master Chǔguāng taught him the monastic rules. (Zhìcè) lived simply with one bowl, deeply studying the Three Baskets of scriptures. First, he visited Zen Master Jìshì Guāng of Guoqing Temple, and (after listening to his teachings) he suddenly had an awakening. Then, he went to Mingzhou to visit Zen Master Dàyuán of Wànshòu Temple. Zen Master Dàyuán asked: 'Where do you come from?' (Zhìcè) replied: 'Tiantai.' Zen Master Dàyuán said: 'Have you ever seen the Master Zhìzhě (the actual founder of the Tiantai school)?' (Zhìcè) replied: 'There are many even now.' Zen Master Dàyuán said: 'Why is he under your feet?' (Zhìcè) replied: 'I missed him face to face.' Zen Master Dàyuán said: '(You) are truly a great person, flourishing without cultivation, upright without support!' One day, (Zhìcè) bid farewell, and Zen Master Dàyuán saw him off, patting his back and saying: 'Treasure place (where treasures are located)...'
在近。此城非實。策敬諾。欲往豫章參典牛游和尚。道由云居。風因雪塞路無客進履。越四十二日午聞板聲豁然大悟。及造典牛之門牛獨指策曰。何處見神見鬼來。曰云居聞板聲來。牛曰。是甚麼。曰打破虛空全無柄靶。牛曰。向上事未在。曰東家暗坐西家斯罵。牛曰。嶄然超出佛祖。他日起家一麟足矣。后奉旨住雙徑。大弘典牛之道。四方學者鱗布猬集。將示寂時為文以祭。自危坐傾聽至云尚饗為之一笑。后兩日沐浴更衣集眾說偈曰。四大既分飛。煙雲任意歸。秋天霜夜月。萬里轉光輝。泊然而逝。塔全身於寺東岡之麓。
臨安府靈隱寺沙門釋道樞傳十五
釋道樞號懶庵。吳興四安徐氏子也。嘗參道場慧禪師得授心印。道業日隆。初主何山移華藏。隆興初詔遷靈隱。宋孝宗召入內殿賜坐。問曰。禪道之要可得聞乎。對曰。此事在陛下堂堂日用應機處。本無知見起滅之分聖凡迷悟之別。第護正念則與道相應。亡情卻物則業不能系。盡去沉掉二病。自忘問答之意。矧今見在般若光明中。何事不成見也。上為之首肯。后以老乞退居明教之永安。逍遙自適。嘗題偈于壁曰。雪裡梅花春資訊。池中月色夜精神。年來可是無佳趣。莫把家風舉似人。淳熙丙申八月示微疾書偈而逝。塔于永安。
上京大儲慶寺沙
【現代漢語翻譯】 現代漢語譯本： 策（僧人的名字）接近云居山。他心想：『這座城池並非真實的。』策恭敬地應允。他想去豫章拜訪典牛游和尚。路途經過云居山。因為風雪堵塞道路，沒有旅客能夠前進。經過四十二天，中午聽到打板的聲音，策豁然大悟。等到他到達典牛的門前，典牛單獨指著策說：『你從哪裡見到神見到鬼而來？』策回答說：『我在云居山聽到打板的聲音而來。』典牛問：『那是什麼？』策回答說：『打破虛空，全無把柄。』典牛說：『向上之事尚未完成。』策回答說：『東家暗自坐著，西家卻在責罵。』典牛說：『你嶄然超出了佛祖。他日你成就一家，一麟足矣。』後來策奉旨住持雙徑寺，大力弘揚典牛的禪道。四方學者像魚鱗一樣分佈，像刺猬一樣聚集。策將要示寂的時候，寫文章來祭奠自己。從危坐傾聽，直到『云尚饗』，策為之一笑。兩天後，他沐浴更衣，召集眾人說偈語：『四大既然要分飛，煙雲任意地歸去。秋天的霜夜月，萬里轉動光輝。』說完就安詳地去世了。他的全身被建塔于寺廟東岡的山腳下。
臨安府靈隱寺的沙門釋道樞的傳記，第十五篇
釋道樞，號懶庵，是吳興四安徐氏的兒子。他曾經參訪道場慧禪師，得到了心印的傳授。他的道業日益興隆。最初住持何山，後來移居華藏寺。隆興初年，皇帝下詔讓他遷往靈隱寺。宋孝宗召見他進入內殿，賜予座位，問道：『禪道的要義可以聽聞嗎？』道樞回答說：『這件事就在陛下您堂堂正正的日常應用之處，本來就沒有知見生滅的分別，也沒有聖凡迷悟的區別。只要守護正念，就與道相應；忘卻情感，捨棄外物，那麼業力就不能束縛您。完全去除沉沒和掉舉這兩種毛病，自然會忘記問答的意圖。更何況現在正處在般若光明之中，什麼事情不能見到呢？』皇帝為此點頭稱是。後來因為年老而請求退隱，居住在明教寺的永安院，逍遙自在。他曾經在墻壁上題寫偈語說：『雪裡的梅花帶來了春天的資訊，池中的月色展現了夜晚的精神。這些年來難道沒有美好的趣味嗎？不要把家風輕易地告訴別人。』淳熙丙申年八月，他略微感到不適，寫下偈語后就去世了。他的塔建在永安院。
上京大儲慶寺的沙...
【English Translation】 English version: Ce (the monk's name) approached Yunju Mountain. He thought, 'This city is not real.' Ce respectfully agreed. He wanted to visit the monk Dian Niu You in Yuzhang. The road passed through Yunju Mountain. Because the wind and snow blocked the road, no travelers could advance. After forty-two days, at noon, he heard the sound of the board, and Ce suddenly realized the truth. When he arrived at Dian Niu's door, Dian Niu pointed at Ce alone and said, 'Where did you come from seeing gods and ghosts?' Ce replied, 'I came from Yunju Mountain after hearing the sound of the board.' Dian Niu asked, 'What is that?' Ce replied, 'Breaking the void, with no handle at all.' Dian Niu said, 'The matter of going upwards is not yet complete.' Ce replied, 'The eastern family sits in the dark, while the western family scolds.' Dian Niu said, 'You have remarkably surpassed the Buddhas. One unicorn is enough for you to establish a family one day.' Later, Ce was ordered to reside at Shuangjing Temple and vigorously promoted Dian Niu's Chan teachings. Scholars from all directions were distributed like fish scales and gathered like hedgehogs. When Ce was about to pass away, he wrote an article to commemorate himself. From sitting upright and listening until 'Yun Shang Xiang,' Ce smiled. Two days later, he bathed and changed clothes, gathered the crowd, and said a verse: 'The four elements are about to separate and fly away, the smoke and clouds return at will. The frosty moon of autumn night, turns its light for ten thousand miles.' After speaking, he passed away peacefully. His whole body was built into a pagoda at the foot of the eastern hill of the temple.
The biography of the Shramana Shi Dao Shu of Lingyin Temple in Lin'an Prefecture, fifteenth chapter
Shi Dao Shu, named Lan'an, was the son of the Xu family of Si'an in Wuxing. He once visited Chan Master Daochang Hui and received the transmission of the mind seal. His Dao practice flourished day by day. He initially presided over He Mountain and later moved to Huazang Temple. In the early years of Longxing, the emperor ordered him to move to Lingyin Temple. Emperor Xiaozong of Song summoned him into the inner palace, granted him a seat, and asked, 'Can the essence of Chan Dao be heard?' Dao Shu replied, 'This matter is in Your Majesty's dignified daily application, originally without the distinction of knowing and seeing arising and ceasing, nor the difference between the holy and the ordinary, delusion and enlightenment. Just guard the right mindfulness, then you will be in harmony with the Dao; forget emotions and abandon external things, then karma cannot bind you. Completely remove the two faults of sinking and agitation, and you will naturally forget the intention of questioning and answering. Moreover, now that you are in the light of Prajna, what cannot be seen?' The emperor nodded in agreement. Later, because of old age, he requested to retire and resided in Yong'an Courtyard of Mingjiao Temple, living freely and comfortably. He once inscribed a verse on the wall, saying, 'The plum blossoms in the snow bring the news of spring, the moonlight in the pond shows the spirit of the night. Have there been no good interests in recent years? Do not easily tell others about the family style.' In August of the Bing Shen year of Chunxi, he felt slightly unwell, wrote a verse, and passed away. His pagoda was built in Yong'an Courtyard.
The Shra of Dachuqing Temple in Shangjing...
門釋海慧傳十六(清慧)
釋海慧金國人也。幼而英敏學不由師。魯誥竺墳過目成誦。初游講肆如入龍宮。性相玄途無不挾其英而挹其粹也。所以法喜禪悅飫而飽餐。潛蹤五臺刀耕火種就巖縛屋。一榻蕭然。如是者十有五䆊。一日嘆曰。大丈夫當以眾生為急。溺是胡為。遂攜錫燕都遍歷禪寺。隨緣演化。七眾云屯。於是聲播寰宇道布宸宮。金皇統三年六月英悼太子創造大儲慶寺于上京宮側。告成極世精巧幻若天宮。慕師道價降旨請為開山第一代。說法賜牒。普度境內童行有籍于官者百萬為僧尼。次年詔迎旃檀瑞像供養于寺之積慶閣。皇統五年海慧入寂。火浴獲舍利五色無算。光明徹于空表異香彌旬。金主偕后太子親王百官設供五日。奉分五處建塔。謚曰佛覺祐國大師。次年正月詔清慧禪師住持儲慶。賜號佛智護國大師。命登國師座。特賜金縷僧伽梨衣並珍異瓶罏寶器。金主后妃太子頂禮雙足奉服法衣。其震丹國王致敬沙門。古所未若於是時也。
常州華藏寺沙門釋有權傳十七
釋有權號伊庵。臨安昌化祁氏子也。髫齡出家十四得度。篤志勤勵博究群章。十八知有向上一著殫力參求。首禮佛智裕公于靈隱。時無庵和尚充第一座。權入室請益。庵以從無住本建一切法問之。權久而有省答曰。暗裡穿針耳
【現代漢語翻譯】 現代漢語譯本： 釋海慧，金國人。年幼時就聰慧敏捷，學習不依賴老師。如《魯誥》、《竺墳》等書籍，看過一遍就能背誦。起初遊歷各處講經場所，如同進入龍宮一般。無論是性宗還是相宗，深奧的道理沒有不吸取其精華的。因此，他沉浸在佛法的喜悅和禪定的快樂中，感到非常滿足。後來他隱居在五臺山，自己耕種，用刀開墾土地，用樹枝捆紮房屋，生活簡樸。像這樣過了十五年。有一天，他嘆息道：『大丈夫應當以眾生的疾苦為重，沉溺於個人修行有什麼用呢？』於是他帶著錫杖前往燕京，遊歷各處禪寺，隨緣說法教化。四方僧眾雲集而來。因此，他的名聲傳遍天下，他的教義傳到皇宮。金熙宗皇統三年六月，英悼太子在上京宮側建造了大儲慶寺，寺廟建成后極其精巧，如同天宮一般。太子仰慕海慧的德行，下旨請他擔任開山第一代住持，並賜予度牒。海慧普度境內在官府登記的童行一百萬為僧尼。次年，熙宗下詔迎請旃檀瑞像供養在寺中的積慶閣。皇統五年，海慧圓寂。火化后得到五色舍利無數，光明照徹天空，異香瀰漫數日。金熙宗偕同皇后、太子、親王和百官設供五日。將舍利分到五個地方建造佛塔。謚號為佛覺祐國大師。次年正月，熙宗下詔清慧禪師住持儲慶寺，賜號佛智護國大師，命其登上國師之位，特賜金縷僧伽梨衣以及珍貴的瓶罏寶器。金熙宗、后妃、太子都頂禮清慧禪師的雙足，奉獻法衣。其震丹國王也對沙門表示敬意，這是過去從未有過的盛況。 常州華藏寺的沙門釋有權，法號伊庵，是臨安昌化祁氏的兒子。年幼時出家，十四歲時正式剃度。他立志勤奮學習，廣泛研究各種經論。十八歲時，他意識到還有更深層次的道理，於是竭盡全力參禪求法。他首先在靈隱寺拜見佛智裕公。當時無庵和尚擔任第一座。有權進入方丈室請求開示。無庵以『從無住本，建立一切法』來提問他。有權思考了很久，有所領悟，回答說：『如同在黑暗中穿針一樣。』
【English Translation】 English version: Shì Hǎihuì (釋海慧), was a native of the Jin Dynasty. He was intelligent and quick-witted from a young age, learning without a teacher. He could recite books like 'Lǔ Gào' (魯誥) and 'Zhú Fén' (竺墳) after reading them once. Initially, he traveled to various preaching venues, as if entering a dragon palace. Whether it was the School of Characteristics or the School of Phenomena, he absorbed their essence. Therefore, he was immersed in the joy of Dharma and the pleasure of meditation, feeling very satisfied. Later, he lived in seclusion on Mount Wutai, cultivating the land himself, clearing land with a knife, and building houses with branches, living a simple life. He lived like this for fifteen years. One day, he sighed and said, 'A great man should prioritize the suffering of sentient beings. What is the use of indulging in personal practice?' So he traveled to Yanjing with his staff, visiting various Zen temples, preaching and teaching according to circumstances. Monks from all directions gathered. Therefore, his reputation spread throughout the world, and his teachings reached the imperial palace. In the third year of Emperor Xizong's reign (Huangtong era), in June, Crown Prince Yingdao built the Great Chuqing Temple next to the imperial palace in Shangjing. After the temple was completed, it was extremely exquisite, like a heavenly palace. Admiring Haihui's virtue, the prince issued an edict inviting him to be the first abbot of the temple and granted him a degree. Haihui universally ordained one million children registered with the government as monks and nuns within the territory. The following year, Xizong issued an edict to welcome the Sandalwood Image of Auspiciousness to be enshrined in the Jiqing Pavilion of the temple. In the fifth year of the Huangtong era, Haihui passed away. After cremation, countless five-colored relics were obtained, the light illuminating the sky, and the strange fragrance permeated for several days. Emperor Xizong, along with the empress, crown prince, princes, and officials, made offerings for five days. The relics were divided into five places to build pagodas. He was posthumously named 'Great Master of Buddha Awareness and National Protection'. In the first month of the following year, Xizong issued an edict for Chan Master Qinghui to preside over Chuqing Temple, bestowing the title 'Great Master of Buddha Wisdom and National Protection', ordering him to ascend the seat of the national teacher, and specially bestowing a gold-threaded Sangharati robe and precious bottles and utensils. Emperor Xizong, the empress, and the crown prince all prostrated at Qinghui's feet, offering Dharma robes. Even the King of Zhen Dan paid respect to the Shramana, which was an unprecedented event. Shramana Shi Youquan (釋有權), of Huazang Temple in Changzhou, whose Dharma name was Yian (伊庵), was the son of the Qi family of Changhua, Lin'an. He became a monk at a young age and was formally ordained at the age of fourteen. He was determined to study diligently and extensively researched various scriptures and treatises. At the age of eighteen, he realized that there were deeper principles, so he tried his best to practice Chan and seek the Dharma. He first visited Buddha Wisdom Master Yu (佛智裕公) at Lingyin Temple. At that time, Monk Wu'an (無庵和尚) served as the first seat. Youquan entered the abbot's room to request instruction. Wu'an asked him, 'From the basis of non-abiding, establish all dharmas.' Youquan thought for a long time, realized something, and replied, 'Like threading a needle in the dark.'
中出氣。庵可之遂密付心印。既有所得精進益堅。一夕危坐深入禪那至於達旦雖行粥至忘乎展缽。鄰僧以手觸之。頓然大悟偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣船。佛智深加稱賞。一日問權。心包太虛量廓沙界時如何。對曰。大海不宿死屍。佛智撫其座曰。此子他日據此訶佛罵祖去在。權於是深自韜晦寄跡湖湘江浙之間十年。然後或依應庵或見大慧。凡明眼宿德躬往禮謁。無庵出主道場。召權分座說法。自是聲播諸方。未久有華藏之命。開堂云。禪禪無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜。如何是禪。霜曰。㼾磚僧。問睦州。如何是禪。州曰。猛火著猛油煎。僧問首山。如何是禪。山曰。猢猻上樹尾連顛。師曰。道無橫徑立處孤危。然此三大老而行聲前活路用劫外靈機。若以衲僧正眼檢點將來不無優劣。一人如張良入陣。一人如項羽用兵。一人如孔明料敵。若人辨白得出。可與佛祖齊眉。雖然如是。忽有個出來道長老話作兩橛了也。適來說道。道無橫徑無黨無偏。而今又分許多優劣。且作么生只對。還委悉。么把手上山齊著力咽喉出氣自家知。淳熙庚子秋示微疾書偈而逝。荼毗齒舌不壞。舍利五色者無數。而建塔焉。
大明高僧傳卷第七 大正藏第 50 冊
【現代漢語翻譯】 現代漢語譯本 中出氣（Zhong Chuqi）。庵可之（An Kezhi）於是秘密地傳授了心印。他得到心印后，更加精進堅決。一天晚上，他端坐著，深入禪定，直到天亮。即使在行粥時，也忘記了伸出缽。鄰座的僧人用手碰了他一下，他頓時大悟，說偈語道：『黑漆崑崙把釣竿，古帆高掛下驚湍。蘆花影里弄明月，引得盲龜上釣船。』佛智（Fozhi）深深地稱讚他。一天，佛智問權（Quan）：『心包太虛，量廓沙界時如何？』權回答說：『大海不宿死屍。』佛智撫摸著他的座位說：『這孩子將來會在這裡訶佛罵祖的。』權於是深深地隱藏自己，寄身於湖湘江浙一帶十年。然後，有時依止應庵（Ying』an），有時拜見大慧（Dahui）。凡是有明眼的、有德行的老宿，都親自前往拜訪他。無庵（Wu』an）出任道場住持，召權來分座說法。從此，他的聲名傳遍四方。不久，他被任命為華藏（Huazang）住持。開堂說法時說：『禪禪無黨無偏，迷時千里隔，悟在口皮邊。』所以，有僧人問石霜（Shishuang）：『如何是禪？』石霜說：『㼾磚僧。』問睦州（Muzhou）：『如何是禪？』睦州說：『猛火著猛油煎。』僧人問首山（Shoushan）：『如何是禪？』首山說：『猢猻上樹尾連顛。』師說：『道無橫徑，立處孤危。』然而，這三大老而行聲前活路，用劫外靈機。若以衲僧正眼檢點將來，不無優劣。一人如張良入陣，一人如項羽用兵，一人如孔明料敵。若人辨白得出，可與佛祖齊眉。雖然如是，忽有個出來道長老話作兩橛了也。適來說道，道無橫徑無黨無偏。而今又分許多優劣。且作么生只對。還委悉。么把手上山齊著力咽喉出氣自家知。』淳熙庚子秋，示微疾，書偈而逝。荼毗后，齒舌不壞，舍利五色者無數，於是建塔安葬。 《大明高僧傳》卷第七 大正藏第50冊
【English Translation】 English version Zhong Chuqi exhaled. An Kezhi then secretly transmitted the mind-seal. Having obtained it, he became even more diligent and resolute. One night, he sat upright, deeply immersed in meditation until dawn. Even when the congee was being served, he forgot to extend his bowl. A neighboring monk touched him, and he suddenly attained great enlightenment, composing a verse: 'Black lacquer Kunlun holds a fishing rod, an ancient sail hangs high above the rushing rapids. In the shadow of the reed flowers, he plays with the bright moon, attracting a blind turtle onto the fishing boat.' Fozhi deeply praised him. One day, Fozhi asked Quan: 'When the mind encompasses the vast emptiness and the measure extends across the realms of sand, what is it like?' Quan replied: 'The great ocean does not harbor dead corpses.' Fozhi stroked his seat and said: 'This child will one day be here to scold the Buddhas and revile the Patriarchs.' Quan then deeply concealed himself, residing in the areas of Hunan, Hubei, Jiangsu, and Zhejiang for ten years. Then, he sometimes relied on Ying'an, and sometimes visited Dahui. All the elders with clear eyes and virtue personally went to pay their respects to him. Wu'an became the abbot of the monastery and summoned Quan to share the seat and expound the Dharma. From then on, his reputation spread in all directions. Soon, he was appointed as the abbot of Huazang. When he opened the Dharma hall, he said: 'Zen, Zen is impartial and unbiased. When lost, it is separated by thousands of miles; when enlightened, it is at the tip of the tongue.' Therefore, a monk asked Shishuang: 'What is Zen?' Shishuang said: '㼾 brick monk.' Asked Muzhou: 'What is Zen?' Muzhou said: 'Fierce fire burns fierce oil.' A monk asked Shoushan: 'What is Zen?' Shoushan said: 'A monkey climbs a tree, its tail dangling.' The master said: 'The Way has no shortcuts; the standing place is solitary and perilous.' However, these three great elders walk the living path before sound, using the spiritual mechanism beyond kalpas. If examined with the correct eye of a mendicant monk, there will be differences in superiority and inferiority. One is like Zhang Liang entering battle, one is like Xiang Yu using troops, and one is like Kong Ming predicting the enemy. If one can distinguish them clearly, one can stand shoulder to shoulder with the Buddhas and Patriarchs. Although it is so, suddenly someone comes out and says that the elder's words are divided into two. Just now you said that the Way has no shortcuts, is impartial and unbiased. And now you are dividing so many superiorities and inferiorities. How will you respond? Do you understand? Putting your hands on the mountain, work together with all your strength; the breath from your throat is known to yourself.' In the autumn of the Gengzi year of Chunxi, he showed a slight illness, wrote a verse, and passed away. After cremation, his teeth and tongue remained intact, and there were countless five-colored relics, so a pagoda was built to enshrine them. The Great Monks of the Ming Dynasty, Volume 7 Taisho Tripitaka, Volume 50
No. 2062 大明高僧傳
大明高僧傳卷第八
皇明天臺山慈雲禪寺沙門釋 如惺 撰
習禪篇第三之四(正傳十七人附見六人)
南康軍云居寺沙門釋德升傳一(慧溫)
釋德升號頑庵。漢州何氏子也。幼溺塵滓稍長夢醒。二十得度游心講席。三學四眾以義虎推焉。忽以支解自嫌翻然易輒。更衣頂笠謁文殊道和尚。懇示佛法省要之旨。道說偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。升將擬對。道叱曰。莫錯。於是退參三年。方領前旨。入閩鼓山禮覲竹庵問。國師不跨石門句意旨如何。竹庵應聲曰。閑言語。言下頓悟。後有僧問。如何是無位真人。升曰。聞時富貴見后貧窮。釋慧溫號蘿庵產于福州鄭氏。與升同依竹庵于東。未幾因竹庵謝事。自以。胸次而未灑然。又謁高庵悟南華昺草堂清諸耆宿。皆蒙賞音。會竹庵遷閩乾元。溫復歸省庵曰。情生智隔。想變體殊。不用停囚長智。道將一句來。溫釋然悟入呈偈曰。拶出通身是口何妨罵雨訶風。昨夜前村猛虎咬殺南山大蟲。竹庵肯之。后住通州狼山。與升共樹竹庵赤幟為一方良導也。
南康軍云居寺沙門釋自圓傳二(善能)
釋自圓號普云。綿州雍氏子也。夙有靈根少能割愛。
【現代漢語翻譯】 現代漢語譯本： 大明高僧傳卷第八
皇明天臺山慈雲禪寺沙門釋 如惺 撰
習禪篇第三之四(正傳十七人附見六人)
南康軍云居寺沙門釋德升傳一(慧溫)
釋德升，號頑庵，漢州何氏之子。年幼時沉溺於世俗，稍長后幡然醒悟。二十歲時剃度出家，用心研習經書。因其精通三學，辯才無礙，被四眾弟子譽為義虎。一日，忽覺身心疲憊，遂改變志向。更衣戴笠，前往拜謁文殊道和尚，懇請開示佛法精要。道和尚說偈曰：『契丹打破波斯寨，奪得寶珠村裡賣。十字街頭窮乞兒，腰間掛個風流袋。』德升正要回答，道和尚呵斥道：『莫錯！』於是退回潛心參禪三年，方才領悟其中深意。后入閩地鼓山，禮拜竹庵禪師，問：『國師不跨石門句意旨如何？』竹庵應聲答道：『閑言語。』德升言下頓悟。後有僧人問：『如何是無位真人？』德升答：『聞時富貴見后貧窮。』
釋慧溫，號蘿庵，福州鄭氏之子。與德升一同依止竹庵禪師。不久，因竹庵禪師辭去寺務，慧溫自感胸中仍有疑慮未解，又去拜謁高庵、悟南華昺、草堂清等耆宿，都得到他們的賞識。適逢竹庵禪師遷往閩地乾元寺，慧溫又回去拜見。竹庵禪師說：『情生智隔，想變體殊。不用停囚長智，道將一句來。』慧溫豁然開悟，呈偈曰：『拶出通身是口，何妨罵雨訶風。昨夜前村猛虎，咬殺南山大蟲。』竹庵禪師認可了他的悟境。后住持通州狼山，與德升一同高舉竹庵禪師的旗幟，成為一方良師。
南康軍云居寺沙門釋自圓傳二(善能)
釋自圓，號普云，綿州雍氏之子。宿有靈根，自小便能割捨世俗之愛。
【English Translation】 English version: The Biographies of Eminent Monks of the Great Ming Dynasty, Volume 8
Compiled by Śramaṇa Shi Ruxing of Ciyun Zen Temple on Mount Tiantai in the Great Ming Dynasty
Chapter 3.4 on Practicing Chan (Seventeen Main Biographies with Six Appended)
Biography of Śramaṇa Shi Desheng of Yunju Temple in Nankang Prefecture (with Huiwen)
Shi Desheng, styled Wan'an, was a son of the He family of Hanzhou. In his youth, he indulged in worldly defilements, but later awakened from his dream. At the age of twenty, he was ordained and devoted himself to studying the scriptures. His mastery of the Three Learnings and eloquence made him known as a 'Tiger of Doctrine' among the four assemblies. Suddenly, feeling weary of worldly affairs, he changed his mind. He donned simple robes and a bamboo hat and went to pay homage to Venerable Wenshu Dao, earnestly seeking instruction on the essential principles of the Buddha-dharma. Dao said in a verse: 'The Khitans broke through the Persian fortress, seizing the precious pearl to sell in the village. The poor beggar at the crossroads wears a stylish bag around his waist.' As Desheng was about to respond, Dao scolded, 'Don't be mistaken!' Thereupon, he retreated to practice Chan for three years, finally grasping the meaning. Later, he went to Mount Gu in Min (Fujian province) to pay respects to Chan Master Zhuan, asking, 'What is the meaning of the National Teacher not crossing the Stone Gate?' Zhuan replied immediately, 'Idle words.' Desheng had a sudden enlightenment upon hearing this. Later, a monk asked, 'What is the True Person without Position?' Desheng replied, 'Hearing of it, one is rich; seeing it, one is poor.'
Shi Huiwen, styled Luo'an, was a son of the Zheng family of Fuzhou. He and Desheng both relied on Chan Master Zhuan. Not long after, because Chan Master Zhuan resigned from his duties, Huiwen, feeling that his mind was not yet clear, went to pay respects to elders such as Gao'an, Wu Nanhua Bing, and Caotang Qing, all of whom appreciated his understanding. When Chan Master Zhuan moved to Qianyuan Temple in Min, Huiwen returned to visit him. Chan Master Zhuan said, 'Emotions give rise to intellectual barriers; thoughts transform into different forms. There is no need to prolong imprisonment to increase wisdom; speak a single phrase.' Huiwen suddenly awakened and presented a verse: 'Squeezing out the entire body as a mouth, what harm is there in scolding the rain and rebuking the wind? Last night, a fierce tiger in the village ahead bit and killed a large tiger in the southern mountains.' Chan Master Zhuan affirmed his enlightenment. Later, he resided at Langshan Mountain in Tongzhou, where he and Desheng together raised the banner of Chan Master Zhuan, becoming excellent guides for the region.
Biography of Śramaṇa Shi Ziyuan of Yunju Temple in Nankang Prefecture (with Shanneng)
Shi Ziyuan, styled Puyun, was a son of the Yong family of Mianzhou. He had innate spiritual roots and was able to relinquish worldly attachments from a young age.
卸欲梏如魚脫網。入法苑似鳳棲梧。十九試經得頌祠牒。染衣之後先探律宗。作犯止持白圭良璧。淹流教海五祀。而後出關南下。參游四眾咸推英俊。遍扣尊宿。始入龍門偶步廊廡。睹繪壁間胡人之像忽爾有省。至夕白于高庵。庵舉法眼偈曰。頭戴貂鼠帽腰懸羊角錐。語不令人會。須得人譯之。庵即筴火示之曰。我為汝譯了也。圓于言下大悟呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。高庵遣侍佛眼。眼曰。吾道東矣。釋善能亦高庵嗣法門人。其族嚴陵未詳姓氏。一日高庵普請擇菜。次庵知其緣熟忽以貓兒擲能懷中。能擬議。被庵攔胸踏倒。豁然大悟起惟吟笑而已。歷侍既久德馨遠聞。緇素傾心天人擁出。住持福州中際大闡宗風。世稱雙樹法幢云。
臨安府凈慈寺沙門釋彥充傳三
釋彥充號肯堂。杭之於潛盛氏子也。幼即慧性朗然善根內著。生而知有愿脫塵羈。遂依明空院釋義堪剃髮。五夏學律一缽孤征。逕造大愚宏智正堂大圓。后聞僧舉東林顏示眾曰。我此間別無玄妙。只有木札羹鐵釘飯。一任汝等咬嚼。彥竊喜之直謁陳所見解。東林謂曰。據汝所見處正坐在鑒覺中也。彥盡將從前所得底一時飏下。專注一心精勤參究。一日聞傍僧舉南泉道時人見此一株花如夢相似。
【現代漢語翻譯】 現代漢語譯本： 捨棄慾望就像魚兒脫離漁網的束縛。進入佛法之苑就像鳳凰棲息在梧桐樹上。十九歲時通過試經，獲得頌祠的文牒。剃度染衣之後，首先探究律宗的精義。所作所為都符合戒律，像白玉一樣純潔無瑕。在教海中浸潤了五年。然後出關南下。參訪遊歷四方，被僧俗四眾推舉為英俊之才。遍訪各處尊宿。後來進入龍門，偶然在廊廡間行走，看到墻壁上繪製的胡人畫像，忽然有所領悟。晚上將此事稟告高庵（禪師名號）。高庵舉起法眼（禪師名號）的偈語說：『頭戴貂鼠帽，腰懸羊角錐。說的話沒人能聽懂，需要有人來翻譯。』高庵隨即用火筴子點燃，示意說：『我已經為你翻譯了。』釋彥充在言語之下大徹大悟，呈上偈語說：『外國的語言音聲不可窮盡，在起云亭下一時貫通。口門廣大沒有邊際，吞盡了楊岐（禪師名號）的栗棘蓬。』高庵派他去侍奉佛眼（禪師名號）。佛眼說：『我的道要向東傳播了。』釋善能也是高庵的嗣法門人。他的家鄉是嚴陵，姓名不詳。一天，高庵普請大眾擇菜。高庵知道釋善能的機緣成熟，忽然將一隻貓兒扔到釋善能的懷中。釋善能正要思量，被高庵攔胸一腳踏倒。釋善能豁然大悟，起來只是吟笑而已。經歷長久的侍奉，德行聲名遠播。僧俗傾心，天人擁戴。住持福州中際寺，大大地闡揚宗風。世人稱他為雙樹法幢。
臨安府凈慈寺沙門釋彥充傳三
釋彥充，號肯堂（法號），是杭州於潛盛氏的兒子。從小就聰慧，善根深厚。生來就知道要擺脫塵世的束縛。於是依照明空院的釋義堪剃度出家。五年學習律宗，一缽孤身遊歷四方。直接前往大愚宏智正堂大圓處。後來聽說僧人舉東林顏（禪師名號）的開示說：『我這裡沒有什麼玄妙的東西，只有木札羹和鐵釘飯。任憑你們去咬嚼。』釋彥充暗自高興，直接去陳述自己所見所解。東林說：『根據你所見到的地方，正是坐在鑒覺之中啊。』釋彥充將從前所得的全部一時拋下。專注一心，精勤參究。一天，聽到旁邊的僧人舉南泉（禪師名號）的話說：『世人看見這一株花，就像做夢一樣。』 English version: Relinquishing desires is like a fish escaping the net. Entering the Dharma garden is like a phoenix perching on a wutong tree. At the age of nineteen, he passed the scripture examination and received the decree for chanting ceremonies. After being tonsured and donning the robes, he first explored the essence of the Vinaya school. His actions and conduct were in accordance with the precepts, as pure and flawless as white jade. He immersed himself in the sea of teachings for five years. Then he left the pass and went south. He visited and traveled everywhere, and was recommended by the four assemblies of monks and laity as a talented and handsome figure. He visited all the venerable elders. Later, he entered Longmen and accidentally walked in the corridor, saw the portraits of Hu people painted on the wall, and suddenly had some understanding. In the evening, he reported this matter to Gao'an (a Chan master's name). Gao'an raised the verse of Fayan (a Chan master's name) and said: 'Wearing a sable hat, with a sheep horn awl hanging from the waist. What he says no one can understand, it needs someone to translate.' Gao'an then lit a fire stick and gestured, saying: 'I have already translated it for you.' Shi Yanchong had a great enlightenment under the words, and presented a verse saying: 'The language and sounds of foreign countries cannot be exhausted, and they are all connected at the Qiyun Pavilion. The mouth is vast and boundless, swallowing all the chestnut thorns of Yangqi (a Chan master's name).' Gao'an sent him to serve Foyan (a Chan master's name). Foyan said: 'My Dao is going to spread eastward.' Shi Shanneng was also a Dharma heir of Gao'an. His hometown was Yanling, and his name is unknown. One day, Gao'an asked everyone to pick vegetables. Gao'an knew that Shi Shanneng's opportunity was ripe, and suddenly threw a cat into Shi Shanneng's arms. Shi Shanneng was about to think about it, but was kicked down by Gao'an. Shi Shanneng suddenly realized, and just chanted and laughed. After a long period of service, his virtue and reputation spread far and wide. Monks and lay people were devoted, and gods and humans supported him. He presided over the Zhongji Temple in Fuzhou, greatly promoting the Zen style. People call him the Twin Tree Dharma Banner.
Shramana Shi Yanchong of Jingci Temple in Lin'an Prefecture, Biography Three
Shi Yanchong, named Kentang (Dharma name), was the son of the Sheng family in Yuqian, Hangzhou. From a young age, he was intelligent and had deep roots of goodness. He was born knowing that he wanted to get rid of the shackles of the world. So he was tonsured and ordained by Shi Yikan of Mingkong Temple. He studied the Vinaya school for five years, traveling alone with a bowl. He went directly to Dayu Hongzhi Zhengtang Dayuan. Later, he heard the monks raise Donglin Yan's (a Chan master's name) instruction, saying: 'There is nothing mysterious here, only wooden tag soup and iron nail rice. Let you chew it.' Shi Yanchong was secretly happy, and went directly to state his views and understanding. Donglin said: 'According to what you see, you are sitting in the midst of awareness.' Shi Yanchong threw away all that he had gained in the past. Focusing his mind, he diligently participated in the study. One day, he heard the monk next to him raise Nanquan's (a Chan master's name) words, saying: 'People see this flower as if they were dreaming.'
【English Translation】 Relinquishing desires is like a fish escaping the net. Entering the Dharma garden is like a phoenix perching on a wutong tree. At the age of nineteen, he passed the scripture examination and received the decree for chanting ceremonies. After being tonsured and donning the robes, he first explored the essence of the Vinaya school. His actions and conduct were in accordance with the precepts, as pure and flawless as white jade. He immersed himself in the sea of teachings for five years. Then he left the pass and went south. He visited and traveled everywhere, and was recommended by the four assemblies of monks and laity as a talented and handsome figure. He visited all the venerable elders. Later, he entered Longmen and accidentally walked in the corridor, saw the portraits of Hu people painted on the wall, and suddenly had some understanding. In the evening, he reported this matter to Gao'an (a Chan master's name). Gao'an raised the verse of Fayan (a Chan master's name) and said: 'Wearing a sable hat, with a sheep horn awl hanging from the waist. What he says no one can understand, it needs someone to translate.' Gao'an then lit a fire stick and gestured, saying: 'I have already translated it for you.' Shi Yanchong had a great enlightenment under the words, and presented a verse saying: 'The language and sounds of foreign countries cannot be exhausted, and they are all connected at the Qiyun Pavilion. The mouth is vast and boundless, swallowing all the chestnut thorns of Yangqi (a Chan master's name).' Gao'an sent him to serve Foyan (a Chan master's name). Foyan said: 'My Dao is going to spread eastward.' Shi Shanneng was also a Dharma heir of Gao'an. His hometown was Yanling, and his name is unknown. One day, Gao'an asked everyone to pick vegetables. Gao'an knew that Shi Shanneng's opportunity was ripe, and suddenly threw a cat into Shi Shanneng's arms. Shi Shanneng was about to think about it, but was kicked down by Gao'an. Shi Shanneng suddenly realized, and just chanted and laughed. After a long period of service, his virtue and reputation spread far and wide. Monks and lay people were devoted, and gods and humans supported him. He presided over the Zhongji Temple in Fuzhou, greatly promoting the Zen style. People call him the Twin Tree Dharma Banner. Shramana Shi Yanchong of Jingci Temple in Lin'an Prefecture, Biography Three Shi Yanchong, named Kentang (Dharma name), was the son of the Sheng family in Yuqian, Hangzhou. From a young age, he was intelligent and had deep roots of goodness. He was born knowing that he wanted to get rid of the shackles of the world. So he was tonsured and ordained by Shi Yikan of Mingkong Temple. He studied the Vinaya school for five years, traveling alone with a bowl. He went directly to Dayu Hongzhi Zhengtang Dayuan. Later, he heard the monks raise Donglin Yan's (a Chan master's name) instruction, saying: 'There is nothing mysterious here, only wooden tag soup and iron nail rice. Let you chew it.' Shi Yanchong was secretly happy, and went directly to state his views and understanding. Donglin said: 'According to what you see, you are sitting in the midst of awareness.' Shi Yanchong threw away all that he had gained in the past. Focusing his mind, he diligently participated in the study. One day, he heard the monk next to him raise Nanquan's (a Chan master's name) words, saying: 'People see this flower as if they were dreaming.'
乃默自覺曰。打草只要蛇驚耳。次日入室東林問。那裡是巖頭密啟其意處。彥曰。今日捉敗這老賊。林曰。達磨大師性命在汝手裡也。彥擬開口。驀然被林攔胸一拳。頓即大悟汗流浹背點首言曰。臨濟道黃檗佛法無多子。豈虛語哉。呈偈曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林深然之。
婺州智者寺沙門釋真慈傳四
釋真慈號元庵。潼川李氏子也。總角即慕空寂好游伽藍。懇父母依成都之正法院圓頂受具足大小乘戒。潔肅冰雪解慧日隆。耽嗜貝文遍游講肆。聽圓覺修多羅。至四大各離今者妄身當在何處畢竟無體實同幻化。因而有省頌曰。一顆明珠。在我這裡。撥著動著。放光動地。呈似諸座講師。無能識者。歸舉受業師。師以狗子無佛性話詰之。慈曰。百千公案無出此頌也。師乃叱出。因而南遊廬阜掛錫圓通。時卍庵為西堂為眾入室。舉僧問雲門。撥塵見佛時如何。門曰。佛亦是塵。慈聞豁然。隨聲便喝。以手指胸曰。佛亦是塵。覆呈頌曰。撥塵見佛佛亦是塵。問了答了直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指珊瑚枝上清風起。卍庵頷之。於是聲揚四表道洽殊途。出主智者誨誘學者。
【現代漢語翻譯】 現代漢語譯本： 乃默（某僧人法號）自覺地說：『打草只要蛇驚就行了。』第二天，他進入東林禪師的房間問道：『巖頭禪師秘密開示的意旨在哪裡？』東林禪師說：『今天我要抓住這個老賊。』乃默說：『達磨大師的性命就在你手裡啊。』乃默正要開口，突然被東林禪師攔胸一拳。乃默頓時大悟，汗流浹背，點頭說道：『臨濟禪師說黃檗禪師的佛法不多，難道是虛假的嗎！』於是呈上偈語說：『為人就要徹底，殺人就要見血。德山禪師和巖頭禪師，萬里都是一條鐵。』東林禪師對此深表讚賞。
婺州智者寺的沙門釋真慈（僧人法號）傳記四
釋真慈，號元庵（僧人法號），是潼川李家的兒子。從小就嚮往空寂，喜歡遊覽寺廟。懇求父母在成都的正法院剃度出家，受持具足大小乘戒。品行純潔如冰雪，智慧日益增長。沉迷於佛經，遍游各地講堂。聽聞《圓覺修多羅》（佛教經典），聽到『四大各離，今者妄身當在何處，畢竟無體，實同幻化』時，有所領悟，作頌說：『一顆明珠，在我這裡。撥著動著，放光動地。』呈給各位講師，沒有人能夠識別。回去告訴他的受業師，他的老師用『狗子無佛性』的話來詰問他。真慈說：『成百上千的公案都超不出這首偈語。』他的老師於是呵斥他出去。因此南遊廬山，掛錫圓通寺。當時卍庵（僧人法號）擔任西堂，為大眾入室說法。舉僧人問雲門禪師：『撥開塵土見到佛時如何？』雲門禪師說：『佛也是塵土。』真慈聽了豁然開朗，隨聲便喝，用手指著胸口說：『佛也是塵土。』又呈上頌說：『撥塵見佛，佛亦是塵。問了答了，直下翻身。勸君更盡一杯酒，西出陽關無故人。』又頌塵塵三昧說：『缽里飯，桶裡水，別寶崑崙，坐潭底。一塵塵上走須彌（山名），明眼波斯笑彈指。笑彈指，珊瑚枝上清風起。』卍庵禪師點頭認可。於是聲名遠揚，道行契合各種途徑。出任智者寺住持，教誨學者。
【English Translation】 English version: Naimo (a monk's Dharma name) said to himself, 'Scaring the snake is enough by just rustling the grass.' The next day, he entered Donglin's (a monk's Dharma name) room and asked, 'Where is the secret intention of Yantou's (a monk's Dharma name) enlightenment?' Donglin said, 'Today I will capture this old thief.' Naimo said, 'The life of Great Master Bodhidharma is in your hands.' As Naimo was about to speak, he was suddenly punched in the chest by Donglin. Naimo immediately had a great enlightenment, sweating profusely and nodding his head, saying, 'Linji (a monk's Dharma name) said that Huangbo's (a monk's Dharma name) Buddhism is not much, is it false!' Then he presented a verse saying, 'To be a person, one must be thorough; to kill a person, one must see blood. Deshan (a monk's Dharma name) and Yantou, are a single iron bar for ten thousand miles.' Donglin deeply appreciated it.
Biography Four of Shramana Shi Zhenci (a monk's Dharma name) of Zhizhe Temple in Wuzhou
Shi Zhenci, also known as Yuan'an (a monk's Dharma name), was the son of the Li family in Tongchuan. From a young age, he yearned for emptiness and stillness and liked to visit monasteries. He begged his parents to be tonsured at the Zhengfa Court in Chengdu and receive the full precepts of the Greater and Lesser Vehicles. His conduct was as pure as ice and snow, and his wisdom grew daily. He indulged in Buddhist scriptures and traveled to various lecture halls. Listening to the 'Yuanjue Sutra' (a Buddhist scripture), when he heard 'The four great elements are separated, where will this illusory body be now? Ultimately, it has no substance and is like an illusion,' he had some understanding and composed a verse saying, 'A bright pearl is here with me. Touching it and moving it, it emits light and shakes the earth.' He presented it to the lecturers, but no one could recognize it. He returned to tell his preceptor, who questioned him with the saying 'A dog has no Buddha-nature.' Zhenci said, 'Hundreds and thousands of koans do not surpass this verse.' His teacher then scolded him out. Therefore, he traveled south to Mount Lu and stayed at Yuantong Temple. At that time, Wan'an (a monk's Dharma name) was the Western Hall and entered the room to speak for the public. He cited a monk asking Zen Master Yunmen (a monk's Dharma name), 'What is it like when one sees the Buddha after clearing away the dust?' Zen Master Yunmen said, 'The Buddha is also dust.' Zhenci was enlightened upon hearing this, and immediately shouted, pointing to his chest and saying, 'The Buddha is also dust.' He also presented a verse saying, 'Clearing away the dust to see the Buddha, the Buddha is also dust. Having asked and answered, turn around directly. I advise you to drink another cup of wine, for there are no old friends west of Yangguan.' He also praised the Dust-Dust Samadhi, saying, 'Rice in the bowl, water in the bucket, another treasure Kunlun, sitting at the bottom of the pool. Sumeru (mountain name) walks on a single dust, the clear-eyed Persian laughs and snaps his fingers. Laughing and snapping his fingers, a clear breeze rises on the coral branches.' Zen Master Wan'an nodded in approval. Therefore, his reputation spread far and wide, and his practice was in harmony with various paths. He became the abbot of Zhizhe Temple and taught scholars.
大屠龍之手焉。
福州鼓山沙門釋安永傳五(安分)
釋安永號木庵。閩縣吳氏子也。永生具道質行止肅然。身汩愛纏心懷遐舉。弱冠剃髮高標物外。聞有別傳之道。乃謁懶庵禪師于雲門。入室之際庵顧而問曰。不問有言不問無言。世尊良久。不得向世尊良久處會。隨後便喝。永倏然契悟。諸人未得個入處須得個入處。既得個入處不得忘卻老僧。永曰。恁么說話面皮厚多少。木庵則不然。諸人未得個入處須得個入處。既得個入處直須揚下入處始得。凡所說法簡明如此。時有安分庵主。少與永共隸業于安國。后永偕依懶庵不契。辭謁大慧于徑山。行次錢塘江干。仰瞻宮闕忽聞街司喝侍郎來。分忽大悟偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。竟回西禪。懶庵迎之付以伽梨衣。自爾不規所寓。后庵居劍門。化被嶺表。學者從之。
臨安府凈慈寺沙門釋曇密傳六
釋曇密號混源。天臺盧氏子也。生即英敏穎異匪凡。幼失蔭天志懷高邁。初依邑之資福道榮研窮竺教。十六圓具足戒登大僧籍。大小律部瑩無瑕疵。精習天臺教觀。而於頓漸偏圓性具理毒之旨如指諸掌。一日嘆曰。教乘之妙無得而稱。但未離於名言終非見性。不若更衣從別傳之學。倘有隙見足快生平。聞
【現代漢語翻譯】 現代漢語譯本：
大屠龍之手在哪裡？
福州鼓山沙門釋安永傳五（安分）
釋安永，號木庵。是閩縣吳家的兒子。安永生來就具有修道的資質，行為舉止莊重嚴肅。雖然身處塵世的牽絆之中，內心卻懷有高遠的志向。剛成年就剃髮出家，立志超脫世俗。聽說有不立文字的特別傳承之道，於是前往雲門拜見懶庵禪師。進入禪室時，懶庵禪師看著他問道：『不問有言，不問無言，世尊良久（Shìzūn liángjiǔ，釋迦牟尼長時間沉默不語）。如果不能在世尊良久之處領會，隨後便喝（hē，大聲斥責）。』安永突然領悟。懶庵禪師說：『諸位如果還沒有入門之處，必須找到一個入門之處。既然找到了入門之處，就不要忘記老僧。』安永說：『這樣說話，臉皮有多厚？』木庵則不然，他說：『諸位如果還沒有入門之處，必須找到一個入門之處。既然找到了入門之處，就必須將入門之處放下才行。』他所說的佛法簡明扼要，就是這樣。當時有位安分庵主，年輕時曾與安永一同在安國寺學習。後來安永跟隨懶庵禪師，但並不契合，於是辭別懶庵禪師，前往徑山拜見大慧禪師。在前往錢塘江邊的途中，仰望宮殿，忽然聽到街上的人喊『侍郎來了』。安分庵主突然大悟，寫了一首偈語：『幾年的心事掛在心懷，問遍各方也無法開解。此時肝膽俱裂，一聲江上侍郎來。』最終回到西禪寺。懶庵禪師迎接他，並將袈裟交付給他。從此以後，安永不再拘泥於固定的住所，後來在劍門結廬而居，他的教化遍及嶺南一帶，許多學人都跟隨他。
臨安府凈慈寺沙門釋曇密傳六
釋曇密，號混源。是天臺盧家的兒子。他生來就聰明敏捷，天資聰穎，與衆不同。幼年喪父，從小就立下高遠的志向。最初依止同鄉的資福寺道榮法師，深入研究佛教經典。十六歲時受具足戒，正式成為僧人。精通大小乘的律部，沒有任何瑕疵。精通天臺宗的教觀，對於頓、漸、偏、圓以及性具理毒的宗旨，就像看自己的手掌一樣清楚。有一天，他感嘆道：『佛教的奧妙無法用言語來形容，但如果沒有離開名言，終究無法明心見性。不如更換門庭，學習不立文字的特別傳承之學，或許能有所領悟，足以使我一生感到快樂。』聽說
【English Translation】 English version:
Where is the hand of the great dragon slayer?
Biography of Shramana Shi Anyong of Gushan Temple in Fuzhou, Chapter 5 (Anfen)
Shi Anyong, also known as Mu'an, was the son of the Wu family in Min County. Anyong was born with the qualities of a seeker of the Dao, and his conduct was solemn and respectful. Although entangled in worldly affections, his heart harbored lofty aspirations. He shaved his head and became a monk at a young age, determined to transcend the mundane. Hearing of a special transmission beyond words, he went to Yunmen to visit Chan Master Lan'an. Upon entering the room, Lan'an looked at him and asked, 'Neither asking about words, nor asking about no words, Shìzūn liángjiǔ (世尊良久, Shakyamuni's long silence). If you cannot understand at the point of Shakyamuni's long silence, then hē (喝, a loud shout)!' Anyong suddenly had an awakening. Lan'an said, 'If you have not yet found an entry point, you must find one. Now that you have found an entry point, do not forget this old monk.' Anyong said, 'Speaking like that, how thick is your skin?' Mu'an was different. He said, 'If you have not yet found an entry point, you must find one. Now that you have found an entry point, you must let go of that entry point.' His Dharma teachings were simple and clear, just like that. At that time, there was a recluse named Anfen, who had studied with Anyong at Anguo Temple when they were young. Later, Anyong followed Lan'an, but they did not resonate, so he bid farewell to Lan'an and went to Jingshan to visit Great Master Dahui. On the way to the Qiantang River, he looked up at the palace and suddenly heard people on the street shouting, 'The Vice Minister is coming!' Anfen suddenly had a great awakening and wrote a verse: 'For years, this matter has hung in my heart, I have asked everywhere, but my eyes have not opened. At this moment, my liver and gallbladder are shattered, with a cry of 'The Vice Minister is coming!' on the river.' Finally, he returned to Xichan Temple. Lan'an welcomed him and presented him with a kasaya. From then on, Anyong no longer adhered to fixed residences. Later, he settled in Jianmen, and his teachings spread throughout the Lingnan region. Many scholars followed him.
Biography of Shramana Shi Tanmi of Jingci Temple in Lin'an Prefecture, Chapter 6
Shi Tanmi, also known as Hunyuan, was the son of the Lu family in Tiantai. He was born intelligent and quick-witted, extraordinary. He lost his father at a young age and developed lofty aspirations from childhood. Initially, he relied on Dharma Master Daorong of Zifu Temple in his hometown to study the Buddhist scriptures in depth. At the age of sixteen, he received the full monastic precepts and officially became a monk. He was proficient in the Vinaya Pitaka of both the Mahayana and Hinayana traditions, without any flaws. He was well-versed in the teachings and contemplations of the Tiantai school, and he understood the principles of sudden, gradual, biased, and complete teachings, as well as the inherent nature of reality, as clearly as if they were in the palm of his hand. One day, he sighed and said, 'The wonders of the Buddhist teachings cannot be described in words, but if one does not transcend words, one will never realize one's true nature. It would be better to change my path and study the special transmission beyond words, perhaps I can gain some insight that will bring me joy in this life.' He heard that
大慧唱道徑山。腰包禮謁。又訪雪巢一此庵元諸公。皆無省發。於是從閩而之泉南。投教忠光和尚。俾職維那。聞忠舉香嚴擊竹因緣。豁然契悟呈偈。忠詰玄沙未徹之語。對酬無滯。始囑曰。子此後方可見大慧也。於是受教辭往梅陽。服勤四載。慧嘗登座焉。出世奉詔住持凈慈大弘教忠之道。戶外之履常滿。示寂塔于本山之西北隅。
明州天童寺沙門釋咸杰傳七
釋咸杰字密庵。福州鄭氏子也。其母夢廬山老僧入舍遂舉師。自幼穎異過人。及壯剃髮進具遍參知識。最後謁應庵華和尚于衢州明果庵。一日問曰。如何是正法眼。答曰。破沙盆。應庵頷之。說偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付衣缽。氣宇吞乾坤。卻把正法眼。喚作破沙盆。后出住衢州烏巨庵。次遷祥符蔣山華藏。未幾奉詔主徑山及靈隱。上堂牛頭橫說豎說。不知有向上關棙子。有般漆桶漢東西不辯南北不分。如何是向上關棙子何異開眼尿床。我有一轉語。不在向上向下。千手大悲摸索不著。老僧今日佈施大眾去也。良久曰。達磨大師無當門齒。上堂卓拄杖曰。迷時只迷這個。復卓一下曰。悟時只悟這個。迷悟兩忘。糞掃堆頭重添搕𢶍。莫有東涌西沒全機獨脫處道得一句底。么若道不得老僧自道去也。擲拄杖曰。
【現代漢語翻譯】 現代漢語譯本：大慧（Da Hui，人名）唱道徑山（Jingshan，山名），帶著行囊去禮拜。又拜訪雪巢（Xuechao，地名）、一此庵元（Yici An Yuan，人名）等諸位高僧，但都沒有得到開悟。於是從福建前往泉南，投奔教忠光和尚（Jiaozhong Guangheshang，人名），被安排擔任維那（寺院職務）。聽到教忠和尚講述香嚴擊竹（Xiangyan Jizhu，典故）的因緣，豁然開悟，於是呈上偈語。教忠和尚詰問玄沙（Xuansha，人名）未徹悟的話語，他應對自如，毫無滯礙。教忠和尚這才說：『你從今以後才可以去見大慧了。』於是接受教誨，辭別前往梅陽（Meiyang，地名），在那裡服勞四年。大慧曾經在那裡講經說法。後來奉詔出世，住持凈慈寺（Jingci Temple，寺廟名），大力弘揚教忠和尚的教義，門外的鞋子常常堆滿。圓寂后，塔建在本山的西北角。 明州天童寺（Mingzhou Tiantong Temple，寺廟名）沙門（Shamen，出家人的通稱）釋咸杰（Shi Xianjie，人名）傳記七 釋咸杰，字密庵（Mi'an，法號），是福州鄭氏的兒子。他的母親夢見廬山（Lushan，山名）的老僧人進入家中，於是生下了他。他從小就聰穎過人，長大后剃度出家，遍參各位知識淵博的僧人。最後拜訪應庵華和尚（Ying'an Huaheshang，人名）于衢州明果庵（Quzhou Mingguo Hermitage，庵名）。一天，他問道：『什麼是正法眼？』應庵回答說：『破沙盆。』應庵點頭認可，並作偈語說：『大徹大悟的投機之句，在當陽之處廓清頂門。跟隨我至今四年，考察詰問沒有一絲痕跡。雖然沒有付與衣缽，但氣宇已經吞沒乾坤。卻把正法眼，叫做破沙盆。』後來出任衢州烏巨庵（Quzhou Wuju Hermitage，庵名）的住持，之後遷往祥符蔣山華藏寺（Xiangfu Jiangshan Huazang Temple，寺廟名）。不久奉詔主持徑山寺和靈隱寺（Lingyin Temple，寺廟名）。上堂說法時說：『牛頭宗（Niutou，佛教宗派）橫說豎說，不知道有向上的一道關卡。有那些漆桶漢，東西不辨，南北不分。什麼是向上的一道關卡？和睜著眼睛尿床有什麼區別？我有一句轉語，不在向上，也不在向下，千手大悲（Qianshou Dabei，菩薩名）也摸索不著。老僧今天佈施給大家。』良久后說：『達磨大師（Damo Dashi，人名）沒有當門牙。』上堂時拄著拄杖說：『迷惑時只是迷惑這個。』又拄了一下說：『領悟時只是領悟這個。』迷惑和領悟都忘記了，在糞掃堆上又添了一層污垢。有沒有能說出一句，東涌西沒，全機獨脫的話？如果說不出來，老僧自己說去。』扔掉拄杖說：
【English Translation】 English version: Da Hui (name) chanted the Dao of Jingshan (mountain name), carrying his bag to pay respects. He also visited Xuechao (place name), Yici An Yuan (name), and other eminent monks, but none of them brought him enlightenment. Therefore, he went from Fujian to Quanzhou, seeking refuge with Abbot Jiaozhong Guanghe (name), who assigned him the position of director of monks. Hearing Abbot Jiaozhong's account of the circumstances of Xiangyan's (name) striking bamboo (allusion), he suddenly attained enlightenment and presented a verse. Abbot Jiaozhong questioned him about Xuansha's (name) words that had not been thoroughly understood, and he responded fluently without any hesitation. Only then did Abbot Jiaozhong say: 'From now on, you may go and see Da Hui.' So he accepted the teaching and bid farewell to go to Meiyang (place name), where he served diligently for four years. Da Hui once lectured there. Later, he was ordered to take charge of Jingci Temple (temple name) and vigorously promoted Abbot Jiaozhong's teachings. The shoes outside the door were often piled high. After his death, his pagoda was built in the northwest corner of the mountain. The Biography of Shramana (Shramana, a general term for monks) Shi Xianjie (name) of Tiantong Temple (temple name) in Mingzhou, Chapter Seven Shi Xianjie, styled Mi'an (Dharma name), was the son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Lushan (mountain name) entering her house, and then she gave birth to him. From childhood, he was exceptionally intelligent. When he grew up, he shaved his head and became a monk, visiting various knowledgeable monks. Finally, he visited Abbot Ying'an Hua (name) at Mingguo Hermitage (hermitage name) in Quzhou. One day, he asked: 'What is the true Dharma eye?' Ying'an replied: 'A broken sand bowl.' Ying'an nodded in approval and composed a verse saying: 'A thoroughly enlightened, opportune phrase, clears the crown of the head in the present moment. Following me for four years now, examining and questioning without a trace. Although I have not bestowed the robe and bowl, his spirit already engulfs the universe. Yet he calls the true Dharma eye a broken sand bowl.' Later, he became the abbot of Wuju Hermitage (hermitage name) in Quzhou, and then moved to Huazang Temple (temple name) on Jiangshan Mountain in Xiangfu. Soon after, he was ordered to preside over Jingshan Temple and Lingyin Temple (temple name). When he ascended the Dharma seat, he said: 'The Niutou School (Niutou, a Buddhist sect) speaks horizontally and vertically, not knowing that there is an upward barrier. There are those lacquer buckets who cannot distinguish east from west or north from south. What is the upward barrier? What is the difference between opening your eyes and wetting the bed? I have a turning phrase that is neither upward nor downward, and even Qianshou Dabei (Qianshou Dabei, Bodhisattva name) cannot find it. This old monk is giving it away to everyone today.' After a long silence, he said: 'Damo Dashi (Damo Dashi, name) has no front teeth.' When he ascended the Dharma seat, he held his staff and said: 'When confused, you are only confused about this.' Then he struck the ground once and said: 'When enlightened, you are only enlightened about this.' Forgetting both confusion and enlightenment, adding another layer of filth to the pile of rubbish. Is there anyone who can say a phrase that is like the east surging and the west disappearing, completely detached? If you cannot say it, this old monk will say it himself.' He threw down his staff and said:
三十年後又舉。金峰和尚示眾云。老僧二十年前有老婆心。二十年後無老婆心。僧門。如何是和尚有老婆心。峰曰。問凡答凡問聖答聖。僧又問。如何是和尚無老婆心。峰曰。問凡不答凡問聖不答聖。師曰。我當時若見他恁么說。好向他道。爾若自瞥地去。自然不落這聖凡窠臼也。又舉婆子燒庵話畢師曰。這個公案叢林中多有拈提者。老僧今日裂破面皮。不免對眾納敗闕一上。定要諸方檢點明白。乃召眾曰。這婆子住處深穩水泄不通。偏向枯木上糝花。寒巖中發焰。這僧孤身迥迥慣入洪波。等閑坐斷潑天潮頭。到底自無涓滴。仔細檢點。將來敲枷打鎖則不無。若謂佛法二人俱未夢見在。今老僧與么提持畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉欄干。上堂卓拄杖曰。盡大地喚作一句子擔枷帶鎖。不喚作一句子業識茫茫。兩頭俱透脫。得了凈裸裸赤灑灑。不可把達磨一宗掃地而盡。所以雲門大師道。盡乾坤大地無纖毫過患。猶是轉句不見一法。始是半提更須知有全提在。師曰。劍去久矣。方乃刻舟。拈拄杖卓一卓下座。
夔州臥龍山沙門釋祖先傳八(法薰)
釋祖先字破庵。廣安王氏子也。幼歲出家力參祖道。夜不安寢。一衲隨身。聞密庵大弘臨濟之宗。遂腰包參謁。密庵知是大器深加錐拶。一
日密庵上堂示眾。忽有省。后密庵住靈隱。命師分座。偶有道者問曰。猢猻捉不住時奈何。師曰。用捉作什麼。如風吹水自然成文。有講楞嚴座主。求示。師說偈曰。見猶離見非真見。還盡八還無可還。木落秋空山骨露。不知誰識老瞿曇。時有石田法薰參師。舉世尊拈花迦葉微笑話詰之。薰對曰。焦磚打破連底凍。赤眼撞著火柴頭。師頷之。后出世為嗣法焉。
臨安府靈隱寺沙門釋崇岳傳九
釋崇岳字松源。處州龍泉吳氏子也。隆興二年得度于杭之西湖白蓮精舍。參方最久。后謁密庵杰和尚。聞室中問僧不是心不是佛不是物話。忽大悟遂得心印。因密庵還靈隱命居第一座。久之出世首住平江澄照。次居江陰光孝饒之薦福明之香山。寧宗慶元三年詔住靈隱三易寒暑。乞老退居寺之東庵。嘉泰二年八月四日手書別公卿。垂語示學者曰。有大力量人。因甚抬腳不起。又曰。開口不在舌頭上。貽囑弟子以闡法是務。乃書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。加趺而逝。壽七十一。臘四十。塔全身於北高峰之原。得法者香山光睦云居善開。
臨安府徑山沙門釋師範傳十
釋師範字無準。蜀之梓潼雍氏子也。年九歲依陰平山道欽和尚出家。讀書過目成誦。南宋紹熙六年始腰包游于成都正法寺
【現代漢語翻譯】 日密庵（Rimi An，禪師名）上堂向大眾開示。忽然有所領悟。後來密庵住持靈隱寺（Lingyin Temple）。命他分座說法。偶爾有道者問道：『猢猻（húsūn，猴子）捉不住時奈何？』師說：『用捉作什麼？如風吹水自然成文。』有講《楞嚴經》（Léngyán Jīng，佛教經典）的座主，求他開示。師說偈語：『見猶離見非真見，還盡八還無可還。木落秋空山骨露，不知誰識老瞿曇（Qútán，釋迦牟尼佛的姓氏）。』當時有石田法薰（Shítián Fǎxūn，人名）參拜師父，舉世尊拈花迦葉微笑（Shìzūn niān huā Jiāyè wēixiào，禪宗典故）的話詰問他。法薰回答說：『焦磚打破連底凍，赤眼撞著火柴頭。』師父點頭認可。後來出世成為嗣法之人。
臨安府（Lín'ān Fǔ，古地名）靈隱寺沙門釋崇岳（Shì Chóngyuè，僧人名）傳九
釋崇岳，字松源（Sōngyuán，字號）。處州龍泉（Chǔzhōu Lóngquán，地名）吳氏之子。隆興二年（Lóngxīng èr nián，年號）在杭州（Hángzhōu）西湖（Xī Hú）白蓮精舍（Báilián Jīngshè）得度出家。參訪各地寺廟很久。後來拜謁密庵杰（Mì'ān Jié，禪師名）和尚。聽到室內問僧『不是心不是佛不是物』的話，忽然大悟，於是得到心印。因為密庵回到靈隱寺，命他擔任第一座。很久之後出世，首先住持平江澄照寺（Píngjiāng Chéngzhào Sì）。接著住持江陰光孝寺（Jiāngyīn Guāngxiào Sì）、饒州薦福寺（Ráozhōu Jiànfú Sì）、明州香山寺（Míngzhōu Xiāngshān Sì）。寧宗慶元三年（Níngzōng Qìngyuán sān nián，年號）奉詔住持靈隱寺，三年時間裡多次請辭。請求告老退居寺廟的東庵。嘉泰二年（Jiātài èr nián，年號）八月四日親手寫信告別公卿，留下話語開示學人說：『有大力量的人，為什麼抬不起腳？』又說：『開口不在舌頭上。』囑咐弟子以闡揚佛法為要務。於是寫下偈語說：『來無所來，去無所去，瞥轉玄關，佛祖罔措。』然後結跏趺坐而逝。享年七十一歲，僧臘四十年。全身安葬在北高峰（Běi Gāofēng）的原野。得法弟子有香山光睦（Xiāngshān Guāngmù）、云居善開（Yúnjū Shànkāi）。
臨安府徑山（Jìngshān，山名）沙門釋師範（Shì Shīfàn，僧人名）傳十
釋師範，字無準（Wúzhǔn，字號）。蜀地梓潼（Zǐtóng，地名）雍氏之子。九歲時依陰平山（Yīnpíng Shān）道欽（Dàoqīn，僧人名）和尚出家。讀書過目成誦。南宋紹熙六年（Nánsòng Shàoxī liù nián，年號）開始帶著行囊遊學于成都正法寺（Chéngdū Zhèngfǎ Sì）。
【English Translation】 Rimi An (Rimi An, name of a Zen master) gave a Dharma talk to the assembly. Suddenly, he had an enlightenment. Later, Rimi An resided at Lingyin Temple. He ordered him to share the seat and expound the Dharma. Occasionally, a Taoist asked: 'What to do when the monkey (húsūn, monkey) cannot be caught?' The master said: 'What's the use of catching it? Like the wind blowing on water, it naturally forms patterns.' There was a chief lecturer of the Shurangama Sutra (Léngyán Jīng, Buddhist scripture) who asked him for guidance. The master said in a verse: 'Seeing is still separation from seeing, not true seeing; returning all the eight returns, there is nothing left to return. The trees shed their leaves, the autumn sky is clear, and the mountain bones are exposed; who knows the old Gautama (Qútán, the surname of Shakyamuni Buddha)?' At that time, Shi Tian Faxun (Shítián Fǎxūn, a person's name) visited the master and questioned him with the story of the World-Honored One holding up a flower and Kashyapa smiling (Shìzūn niān huā Jiāyè wēixiào, a Zen story). Faxun replied: 'Break the burnt brick and the bottom is frozen; the red eye bumps into the match head.' The master nodded in approval. Later, he emerged into the world and became a Dharma successor.
Transmission Nine by Shramana Shi Chongyue (Shì Chóngyuè, a monk's name) of Lingyin Temple in Lin'an Prefecture (Lín'ān Fǔ, an ancient place name)
Shi Chongyue, styled Songyuan (Sōngyuán, style name), was the son of the Wu family of Longquan in Chuzhou (Chǔzhōu Lóngquán, place name). In the second year of Longxing (Lóngxīng èr nián, reign title), he was ordained at the White Lotus Retreat (Báilián Jīngshè) in West Lake (Xī Hú) in Hangzhou (Hángzhōu). He visited various temples for a long time. Later, he visited the monk Mi'an Jie (Mì'ān Jié, a Zen master's name). Hearing the words 'not mind, not Buddha, not thing' spoken to a monk in the room, he suddenly had a great enlightenment and thus received the mind seal. Because Mi'an returned to Lingyin Temple, he ordered him to take the first seat. After a long time, he emerged into the world and first resided at Cheng Zhao Temple in Pingjiang (Píngjiāng Chéngzhào Sì). Then he resided at Guangxiao Temple in Jiangyin (Jiāngyīn Guāngxiào Sì), Jianfu Temple in Raozhou (Ráozhōu Jiànfú Sì), and Xiangshan Temple in Mingzhou (Míngzhōu Xiāngshān Sì). In the third year of Qingyuan during the reign of Emperor Ningzong (Níngzōng Qìngyuán sān nián, reign title), he was ordered to reside at Lingyin Temple, resigning several times over three years. He requested to retire to the East Hermitage of the temple. On the fourth day of the eighth month of the second year of Jiatai (Jiātài èr nián, reign title), he personally wrote letters to bid farewell to the high officials, leaving words to instruct the students, saying: 'A person with great strength, why can't he lift his feet?' He also said: 'Speaking is not on the tongue.' He instructed his disciples to make the propagation of the Dharma their primary task. Then he wrote a verse saying: 'Coming from nowhere, going to nowhere, a glimpse turns the mysterious pass, Buddhas and ancestors are at a loss.' Then he sat in full lotus posture and passed away. He lived to be seventy-one years old, with forty years as a monk. His whole body was buried in the wilderness of North Peak (Běi Gāofēng). His Dharma heirs included Xiangshan Guangmu (Xiāngshān Guāngmù) and Yunjushan Kai (Yúnjū Shànkāi).
Transmission Ten by Shramana Shi Shifan (Shì Shīfàn, a monk's name) of Jingshan (Jìngshān, mountain name) in Lin'an Prefecture
Shi Shifan, styled Wuzhun (Wúzhǔn, style name), was the son of the Yong family of Zitong in Shu (Zǐtóng, place name). At the age of nine, he became a monk under the monk Daoqin (Dàoqīn, a monk's name) of Yinping Mountain (Yīnpíng Shān). He could recite what he read. In the sixth year of Shaoxi during the Southern Song Dynasty (Nánsòng Shàoxī liù nián, reign title), he began to travel with his bag to Zhengfa Temple in Chengdu (Chéngdū Zhèngfǎ Sì).
。請益堯和尚坐禪工夫。堯曰。禪是何物。坐的是誰。師於是晝夜體究。一日如廁。因提前話有省。明年出遊廣浙謁佛照于育王。照問。何處人。曰劍州。又問。帶得劍來么。師便喝。佛照笑曰。這烏頭子也亂做。師貧無資剃髮。故人目之曰烏頭子。破庵居靈隱。師侍次時有一道者問破庵。猢猻子捉不住奈何。破庵曰。用捉作么。如風吹水自然成文。師于言下大悟。未幾同月石溪公游天臺雁宕。時雪峰雲和尚住瑞巖留師分座。夜夢一偉人。手持把茅授與師。次日明州清涼寺專使迎師。方入院見伽藍神牌書茅姓。然其衣冠與夢所見無異。住三年遷焦山次雪竇。又奉旨領主阿育王。久之補雙徑。無何召入大內修政殿說法稱旨。賜金襕衣加佛鑒禪師之號。師住徑山。其殿宇兩遭回錄。皆兩復新之。又去寺四十里築室百楹接待雲水。額曰萬年正續。次於其西數百步結庵。為歸藏之所。又建重閣其上藏朝延所賜御翰。師之先世居蜀。遇亂絕嗣。乃于山中設祠祀俗之祖父。事聞于朝賜額曰圓照。以徴其孝思。宋淳祐戊申乃築室明月池上。榜曰退耕。是年三月旦日疾作。遂升座謂眾曰。山僧既老且病。無力與諸人東語西話。今勉強出來。將從前說不到的。盡情向諸人抖擻去也。遂起身抖衣曰。是多少。便歸方丈。十五日集眾親書遺表
【現代漢語翻譯】 現代漢語譯本：有人向堯和尚請教坐禪的功夫。堯和尚反問道：『禪是什麼東西？坐禪的又是誰？』 禪師因此日夜參究這個問題。有一天上廁所時，因想起之前的話而有所領悟。第二年，禪師出遊廣浙一帶，在育王寺拜見佛照禪師。佛照禪師問：『你是哪裡人？』 禪師回答：『劍州人。』 佛照禪師又問：『帶劍來了嗎？』 禪師便大喝一聲。佛照禪師笑著說：『這烏頭子也胡亂來。』 禪師因為貧窮沒有錢剃頭，所以人們戲稱他為『烏頭子』。破庵禪師住在靈隱寺，禪師在他身邊侍奉。當時有一位道士問破庵禪師：『猢猻（húsūn，猴子）的心抓不住，該怎麼辦？』 破庵禪師說：『為什麼要抓它呢？就像風吹水面，自然形成波紋。』 禪師聽了這話，當下大悟。不久，禪師與月石溪公同游天臺山、雁蕩山。當時雪峰雲和尚住在瑞巖寺，邀請禪師分座講法。晚上，禪師夢見一位偉人，手裡拿著一把茅草授予他。第二天，明州清涼寺的專使前來迎接禪師。禪師剛入院，就看見伽藍神牌上寫著『茅』姓，而且神像的衣冠與夢中所見一模一樣。禪師在清涼寺住了三年，之後遷往焦山，接著又奉旨主持阿育王寺。很久之後，又調補雙徑寺。不久，被召入大內修政殿說法，深得皇帝讚賞，賜予金襕（jīnlán，一種織金的袈裟）衣，並加封『佛鑒禪師』的稱號。禪師住持徑山寺期間，寺廟殿宇兩次遭遇回祿（huílù，火災），都兩次重新修復。禪師又在寺廟四十里外建造了一百間房屋，用來接待雲遊僧人，題名為『萬年正續』。之後又在其西邊幾百步的地方結廬，作為歸隱之所。又在上面建造重閣，用來收藏朝廷所賜的御筆墨寶。禪師的先世居住在蜀地，遭遇戰亂而絕嗣。禪師便在山中設立祠堂，祭祀世俗的祖父。這件事上報朝廷后，朝廷賜額『圓照』，用來表彰他的孝思。宋淳祐（Chún yòu，年號）戊申年，禪師在明月池上建造房屋，題名為『退耕』。這年三月初一，禪師發病，於是升座對眾人說：『老僧我已經年老多病，沒有力氣和你們東拉西扯了。現在勉強出來，將從前說不到的，盡情向你們抖擻出來。』 於是起身抖動衣服說：『是多少？』 便回到方丈。十五日，召集眾人親筆書寫遺表。 English version: Someone asked Abbot Yao about the practice of seated meditation (zuòchán). Abbot Yao asked in return, 'What is Chan? Who is it that sits?' Thereupon, the Master investigated this question day and night. One day, while using the toilet, he had an awakening upon recalling the previous words. The following year, the Master traveled to Guang and Zhe, where he visited Abbot Fozhao at Yuwang Temple. Fozhao asked, 'Where are you from?' The Master replied, 'Jianzhou.' Fozhao then asked, 'Did you bring your sword?' The Master immediately shouted. Fozhao laughed and said, 'This 'black head' is also acting recklessly.' The Master was poor and had no money to shave his head, so people nicknamed him 'black head'. Abbot Po'an resided at Lingyin Temple, and the Master served him there. At that time, a Daoist asked Po'an, 'How can one restrain the mind of a monkey (húsūn)?' Po'an replied, 'Why restrain it? Like wind blowing on water, patterns naturally form.' Upon hearing these words, the Master had a great awakening. Soon after, the Master traveled with Yue Shixi Gong to Tiantai and Yandang Mountains. At that time, Monk Xuefeng Yun resided at Ruiyan Temple and invited the Master to share the seat and preach. That night, the Master dreamed of a great man handing him a bundle of thatch. The next day, a special envoy from Qingliang Temple in Mingzhou came to welcome the Master. As soon as the Master entered the temple, he saw that the name on the Garamadeva (qiélán shén, temple guardian deity) tablet was 'Mao,' and the deity's attire was exactly the same as what he had seen in the dream. The Master stayed at Qingliang Temple for three years, then moved to Jiaoshan, and later received an imperial decree to preside over Ashoka Temple (Āyùwáng sì). After a long time, he was transferred to Shuangjing Temple. Soon after, he was summoned to the inner palace of the Xiuzheng Hall to preach, which pleased the emperor, who bestowed upon him a gold-embroidered (jīnlán) robe and the title of 'Chan Master Fojian.' While the Master was abbot of Jingshan Temple, the temple halls were twice destroyed by fire (huílù), and both times they were rebuilt. The Master also built a hundred rooms forty miles from the temple to accommodate traveling monks, naming it 'Eternal Continuation.' Later, he built a hermitage several hundred steps west of it as a place of retreat. He also built a double-layered pavilion above it to store the imperial calligraphy bestowed by the court. The Master's ancestors lived in Shu, but the lineage was cut off due to war. The Master then established a shrine in the mountains to worship his secular grandfather. When this matter was reported to the court, the court bestowed the name 'Perfect Illumination' (Yuánzhào) to commend his filial piety. In the year Wu Shen of the Chunyou (Chún yòu) era of the Song Dynasty, the Master built a house on Bright Moon Pond, naming it 'Retreat to Cultivate.' On the first day of the third month of that year, the Master fell ill and ascended the seat to say to the assembly, 'This old monk is old and sick, and has no strength to chat with you all. Now I force myself to come out and shake out everything I couldn't say before to you all.' Then he got up and shook his clothes, saying, 'How much is it?' Then he returned to his room. On the fifteenth day, he gathered the assembly and personally wrote his memorial.
【English Translation】 English version: Someone asked Abbot Yao about the practice of seated meditation (zuòchán). Abbot Yao asked in return, 'What is Chan? Who is it that sits?' Thereupon, the Master investigated this question day and night. One day, while using the toilet, he had an awakening upon recalling the previous words. The following year, the Master traveled to Guang and Zhe, where he visited Abbot Fozhao at Yuwang Temple. Fozhao asked, 'Where are you from?' The Master replied, 'Jianzhou.' Fozhao then asked, 'Did you bring your sword?' The Master immediately shouted. Fozhao laughed and said, 'This 'black head' is also acting recklessly.' The Master was poor and had no money to shave his head, so people nicknamed him 'black head'. Abbot Po'an resided at Lingyin Temple, and the Master served him there. At that time, a Daoist asked Po'an, 'How can one restrain the mind of a monkey (húsūn)?' Po'an replied, 'Why restrain it? Like wind blowing on water, patterns naturally form.' Upon hearing these words, the Master had a great awakening. Soon after, the Master traveled with Yue Shixi Gong to Tiantai and Yandang Mountains. At that time, Monk Xuefeng Yun resided at Ruiyan Temple and invited the Master to share the seat and preach. That night, the Master dreamed of a great man handing him a bundle of thatch. The next day, a special envoy from Qingliang Temple in Mingzhou came to welcome the Master. As soon as the Master entered the temple, he saw that the name on the Garamadeva (qiélán shén, temple guardian deity) tablet was 'Mao,' and the deity's attire was exactly the same as what he had seen in the dream. The Master stayed at Qingliang Temple for three years, then moved to Jiaoshan, and later received an imperial decree to preside over Ashoka Temple (Āyùwáng sì). After a long time, he was transferred to Shuangjing Temple. Soon after, he was summoned to the inner palace of the Xiuzheng Hall to preach, which pleased the emperor, who bestowed upon him a gold-embroidered (jīnlán) robe and the title of 'Chan Master Fojian.' While the Master was abbot of Jingshan Temple, the temple halls were twice destroyed by fire (huílù), and both times they were rebuilt. The Master also built a hundred rooms forty miles from the temple to accommodate traveling monks, naming it 'Eternal Continuation.' Later, he built a hermitage several hundred steps west of it as a place of retreat. He also built a double-layered pavilion above it to store the imperial calligraphy bestowed by the court. The Master's ancestors lived in Shu, but the lineage was cut off due to war. The Master then established a shrine in the mountains to worship his secular grandfather. When this matter was reported to the court, the court bestowed the name 'Perfect Illumination' (Yuánzhào) to commend his filial piety. In the year Wu Shen of the Chunyou (Chún yòu) era of the Song Dynasty, the Master built a house on Bright Moon Pond, naming it 'Retreat to Cultivate.' On the first day of the third month of that year, the Master fell ill and ascended the seat to say to the assembly, 'This old monk is old and sick, and has no strength to chat with you all. Now I force myself to come out and shake out everything I couldn't say before to you all.' Then he got up and shook his clothes, saying, 'How much is it?' Then he returned to his room. On the fifteenth day, he gathered the assembly and personally wrote his memorial.
遺書數十言。而與客言笑諧謔如平時。至夜書偈曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。停龕二七日。遺表上聞。帝遣中使降香賜弊帛。奉全身塔于圓照。
鄭州普照寺沙門釋道悟傳十一(附白雲海)
釋道悟號佛光。陜西蘭州冠氏子也。師生即齒髮俱長具大人相。年十六力求出家父母不聽。乃絕食幾死。遂舍入里中寺祝髮。閱二年偶宿臨洮灣子店夢梵僧。振聲喚覺忽聞馬嘶。豁然大悟喜不自勝。說偈曰。見也羅見也羅遍虛空只這個。遂歸告母曰。某於途中拾一物。母問何物。師曰。無始來不見了的。母掌曰。何喜之有。遂辭欲參方去。母問。汝將何之。答曰。水流須到海。鶴出白雲頭。先是熊耳山有白雲海禪師。雖住古剎不畜一徒。人或問。和尚何不擇一法嗣去。海曰。芝蘭秀髮獨出西秦。曰幾時至。海曰。行腳了也。師腰包將至。海命侍者鳴鐘集眾曰。我關西弟子來也。然此寺原是郭子儀所建。今渠自來住持。汝當迎之。師方入門。海遙見便云。相公來何暮也。師進前曰諾。海大笑。竟授與衣法令繼其席。自即退隱寺側。先有群盜盤踞劫民受其害。或請海捕之。海曰。非老僧所能也。不久郭公至必自捕也。民弗解其說。后師居寺方三日。乃率眾往擒盡縛之。破其穴將欲盡
【現代漢語翻譯】 現代漢語譯本 留下數十字的遺書，但他與客人談笑如常。到了晚上，寫下偈語說：『來時空索索，去也赤條條。更要問端的，天臺有石橋。』不久就去世了。停靈二七日（十四天）。遺表上報朝廷，皇帝派遣中使降香，賜予綢緞。將他的全身塔安奉在圓照寺。
鄭州普照寺沙門釋道悟傳十一（附白雲海）
釋道悟，號佛光，是陜西蘭州冠氏人。他出生時就齒髮俱全，具有成人的相貌。十六歲時，他極力要求出家，父母不答應。於是他絕食，幾乎死去。最終父母同意他到村裡的寺廟剃度。過了兩年，他偶然住在臨洮灣子店，夢見梵僧，大聲呼喚將他喚醒，忽然聽到馬叫聲，豁然大悟，欣喜不已。他說偈語：『見也羅（見到了），見也羅（見到了），遍虛空只這個（就是這個）。』於是回家告訴母親說：『我在途中拾到一件東西。』母親問是什麼東西。道悟說：『無始以來不見了的。』母親打了他一巴掌說：『有什麼可高興的？』於是他告辭，想要去參訪各地。母親問：『你將去哪裡？』他回答說：『水流須到海，鶴出白雲頭。』先前熊耳山有位白雲海禪師。雖然住在古寺，卻不收一個徒弟。有人問：『和尚為什麼不選擇一個法嗣（繼承人）呢？』白雲海說：『芝蘭秀髮獨出西秦。』問：『什麼時候到？』白雲海說：『行腳了也（遊方結束就到）。』道悟帶著行囊將要到達。白雲海命令侍者敲鐘集合大眾說：『我的關西弟子來了。』然而這座寺廟原是郭子儀所建。現在他自己來住持，你們應當迎接他。道悟剛入門，白雲海遠遠看見他就說：『相公（大人）來得太晚了。』道悟上前回答說：『諾（是）。』白雲海大笑。最終將衣法傳授給他，讓他繼承自己的位置。自己就退隱到寺廟旁邊。先前有一群盜賊盤踞，搶劫百姓，使百姓受害。有人請白雲海捉拿他們。白雲海說：『不是老僧所能做到的。不久郭公（郭子儀）到，必定親自捉拿他們。』百姓不理解他的話。後來道悟住在寺廟才三天，就率領眾人前去擒拿，全部捆綁起來。攻破他們的巢穴，將要全部
【English Translation】 English version He left a will of dozens of words, but he talked and laughed with guests as usual. At night, he wrote a verse saying: 'Coming, empty-handed; going, stark naked. If you want to ask the ultimate, there is a stone bridge at Tiantai (Mount Tiantai).' He passed away shortly after. The coffin was kept for two seven-day periods (fourteen days). The memorial was reported to the court, and the emperor sent an envoy to offer incense and bestow silk. His whole-body stupa was enshrined at Yuanzhao Temple.
Biography of Shramana Shi Daowu of Puzhao Temple in Zhengzhou, Part 11 (Attached: Baiyun Hai)
Shi Daowu, also known as Foguang (Buddha's Light), was a native of Guan County, Lanzhou, Shaanxi. He was born with fully developed teeth and hair, possessing the appearance of an adult. At the age of sixteen, he earnestly requested to become a monk, but his parents refused. He then went on a hunger strike, nearly dying. Eventually, his parents agreed to let him be tonsured at a temple in the village. After two years, he happened to stay at Wanzi Inn in Lintao, where he dreamed of a Brahma monk who woke him up with a loud shout. Suddenly, he heard the sound of horses neighing, and he had a sudden enlightenment, filled with joy. He said in a verse: 'Seeing also Luo (seeing), seeing also Luo (seeing), this one fills the entire void.' Then he went home and told his mother: 'I picked up something on the road.' His mother asked what it was. Daowu said: 'Something that has not been seen since the beginningless past.' His mother slapped him and said: 'What is there to be happy about?' Then he bid farewell, wanting to travel and learn from various places. His mother asked: 'Where are you going?' He replied: 'Water flows must reach the sea, cranes emerge from the white clouds.' Previously, there was a Chan master named Baiyun Hai (White Cloud Sea) at Xiong'er Mountain. Although he lived in an ancient temple, he did not accept a single disciple. Someone asked: 'Venerable, why don't you choose a Dharma heir?' Baiyun Hai said: 'The fragrant orchid blooms uniquely in Western Qin.' Asked: 'When will he arrive?' Baiyun Hai said: 'He will arrive when his wandering is over.' Daowu, carrying his bag, was about to arrive. Baiyun Hai ordered the attendant to ring the bell and gather the assembly, saying: 'My Guanzhong (area west of Hangu Pass) disciple has arrived.' However, this temple was originally built by Guo Ziyi (a famous general of the Tang Dynasty). Now he has come to preside over it himself, you should welcome him. As Daowu entered the gate, Baiyun Hai saw him from afar and said: 'Sir (a respectful title), you have come late.' Daowu stepped forward and replied: 'Yes.' Baiyun Hai laughed loudly. Finally, he passed on his robe and Dharma, allowing him to inherit his position. He himself then retreated to the side of the temple. Previously, a group of bandits had occupied the area, robbing the people and causing them harm. Someone asked Baiyun Hai to capture them. Baiyun Hai said: 'This old monk is not capable of doing so. Soon Guo Gong (Duke Guo, referring to Guo Ziyi) will arrive and will surely capture them himself.' The people did not understand his words. Later, Daowu had only been living in the temple for three days when he led the crowd to capture them, binding them all up. He broke into their lair, intending to
誅。賊哀乞命。師從容謂曰。汝劫財物傷人命分當死矣。今汝乞命獨不念彼命乎。賊叩首流血愿從三寶戒誓不為非。師為說偈剃髮釋之。自是路不拾遺者數十年。人始信師實郭令公之再來也。宋大定二十四年海公歿。師方出主鄭州普照。又遷三鄉竹閣庵。身著白衣跨黃犢吹短笛游于洛中。嘗曰。道我凡耶。曾向聖位中來。道我聖耶。又向凡位中去。道我非凡非聖耶。卻向毗盧頂上別有行處。泰和五年于臨洮大勢寺結夏。闡圓覺經謂眾曰。此席將半。吾當行矣。五月十二日晚小參為眾談第一義。晨興呼侍僧曰。我病覓藥去。侍僧將出門。師已蛻矣。上有五色祥雲盤結似蓋。紅光如日彌塞四維三日不散。世壽五十五。僧臘三十有九。弟子舉全身建塔焉。
系曰。迦葉聞那羅王三奏樂則三起舞。非習氣其誰耶。昔郭邠陽能為國討賊拯民于塗炭。今為佛光居寺方三日便擒群盜。得非習氣使然者乎。觀其著白衣騎黃犢而吹笛游洛。自稱于毗盧頂上別有行處。此又不可思議也矣。
江西羅湖沙門釋曉瑩傳十二
釋曉瑩字仲溫。未詳氏族。歷參叢席頓明大事。四眾推重。晚歸羅湖之上。杜門卻掃不與世接。惟以生平之所見聞諸方尊宿提唱之語及友朋談說議論宗教之言或得於殘碑蠹簡有關典謨之說。皆會萃成編曰羅
【現代漢語翻譯】 現代漢語譯本：強盜哀求饒命。師父從容地說：『你搶劫財物，傷害人命，按理應當處死。現在你乞求饒命，難道就不想想那些被你傷害的人的性命嗎？』強盜叩頭流血，願意皈依三寶，立誓不再作惡。師父為他說了偈語，剃度了他，釋放了他。從此以後，幾十年間，路上沒有人會撿拾遺失的物品。人們這才相信師父確實是郭令公（郭子儀，唐朝名將）轉世。宋朝大定二十四年，海公圓寂。師父正主持鄭州普照寺。後來又遷到三鄉竹閣庵。他身穿白衣，騎著黃牛，吹著短笛，在洛陽一帶遊玩。他曾說：『說我是凡人嗎？我曾經從聖位中來。說我是聖人嗎？我又向凡位中去。說我非凡非聖嗎？卻在毗盧（Vairocana，佛的法身）頂上另有去處。』泰和五年，在臨洮大勢寺結夏安居。闡述《圓覺經》，對眾人說：『這次法會快要結束了，我就要走了。』五月十二日晚上，小參時為大家談論第一義諦。早晨起來，呼喚侍者說：『我生病了，去找藥去。』侍者剛要出門，師父已經圓寂了。上面有五色祥雲盤旋，像傘蓋一樣。紅光像太陽一樣，瀰漫四周，三天不散。世壽五十五歲，僧臘三十九年。弟子們將他的全身建塔供奉。 系曰：迦葉（Kasyapa，佛陀十大弟子之一）聽聞那羅王（Nara，古代印度國王）三次奏樂就三次起舞，如果不是習氣，又是什麼呢？以前郭邠陽（郭子儀的封號）能夠為國家討伐叛賊，從水深火熱之中拯救百姓。現在作為佛光居寺方丈，三天就擒獲一群盜賊，難道不是習氣所致嗎？看他身穿白衣，騎著黃牛，吹著笛子在洛陽遊玩，自稱在毗盧頂上另有去處，這又不可思議了。 江西羅湖沙門釋曉瑩傳十二 釋曉瑩，字仲溫。不清楚他的氏族。他歷經參訪各個寺院，頓悟了大事。四眾弟子都很推崇他。晚年回到羅湖之上，閉門謝客，不與世俗交往。只是將平生所見所聞，各方尊宿提倡的言語，以及朋友們談論議論宗教的言論，或者從殘碑斷簡中得到的有關典籍的說法，都彙集編纂完成的書，名為《羅湖。
【English Translation】 English version: The robber begged for his life. The master calmly said, 'You robbed property and harmed lives, so you should be put to death. Now you beg for your life, but do you not think of the lives of those you harmed?' The robber kowtowed until he bled, vowing to take refuge in the Three Jewels and promising never to do wrong again. The master spoke a verse for him, shaved his head, and released him. From then on, for decades, no one would pick up lost items on the road. People then began to believe that the master was indeed a reincarnation of Lord Guo (Guo Ziyi, a famous general of the Tang Dynasty). In the twenty-fourth year of the Dading era of the Song Dynasty, Hai Gong passed away. The master was then presiding over Puzhao Temple in Zhengzhou. Later, he moved to Zhuge Hermitage in Sanxiang. He wore white clothes, rode a yellow ox, and played a short flute, wandering around Luoyang. He once said, 'Do you say I am an ordinary person? I once came from a holy position. Do you say I am a saint? I am also going towards an ordinary position. Do you say I am neither ordinary nor a saint? Yet on the crown of Vairocana (the Dharma body of the Buddha) there is another place for me to go.' In the fifth year of the Taihe era, he observed the summer retreat at Dasheng Temple in Lintao. Explaining the Perfect Enlightenment Sutra (Yuanjue Jing), he said to the assembly, 'This gathering is coming to an end, and I am about to leave.' On the evening of the twelfth day of the fifth month, during the small assembly, he discussed the First Principle for everyone. Getting up in the morning, he called to the attendant, 'I am sick, go find medicine.' As the attendant was about to leave, the master had already passed away. Above, there were five-colored auspicious clouds swirling like a canopy. Red light like the sun filled the four directions, not dissipating for three days. His age was fifty-five, and his monastic age was thirty-nine. The disciples built a pagoda to enshrine his entire body. It is said: Kasyapa (one of the ten great disciples of the Buddha) heard King Nara (an ancient Indian king) play music three times and danced three times. If it were not habit, what else could it be? In the past, Guo Binyang (Guo Ziyi's title) was able to quell rebels for the country and rescue the people from misery. Now, as the abbot of Foguang Temple, he captured a group of thieves in just three days. Could it not be due to habit? Seeing him wearing white clothes, riding a yellow ox, and playing the flute while wandering in Luoyang, claiming that there is another place for him on the crown of Vairocana, this is also inconceivable. Transmission of the Shramana Shi Xiaoying of Luohu, Jiangxi, twelve Shi Xiaoying, styled Zhongwen. His clan is unknown. He visited various monasteries and had a sudden enlightenment of the great matter. The fourfold assembly respected him greatly. In his later years, he returned to Luohu, closed his doors to guests, and did not associate with the world. He only compiled what he had seen and heard in his life, the words advocated by venerable monks from various places, and the religious discussions and arguments of friends, or the statements related to the classics obtained from broken steles and damaged bamboo slips, into a book called Luohu.
湖野錄。其所載者皆命世宗匠賢士大夫言行之粹美機鋒之勁捷酬酢之雄偉氣格之弘曠可以輔宗乘訓後學抑起人于至善。是故閱者不忍釋手云。
名山天寧寺沙門釋禪惠傳十三
釋禪惠即名山人也。家世業儒。屢舉不第。元符間郡守呂由誠見以僧敕戲之。遂棄儒從釋。力參祖道得大開悟。初出住邑天寧寺。出入必策馬乘輿。諸耆宿言以佛法貴乎苦行固不宜乘輿馬服綺繡。師答以偈曰。文殊駕師子。普賢跨象王。新來一個佛騎馬也無妨。凡所說法機鋒敏捷。有語錄行世。
巴川宣密院沙門釋顯嵩傳十四(凈業)
釋顯嵩西蜀重慶銅梁李氏子。飽參倦遊出世住巴川之宣密院。三十年跡不出閫。紹興中集眾說偈曰。八十年中嘗浩浩宏開肆貨摩尼寶也。無一個共商量。不是山僧收鋪早。言訖端坐而逝。荼毗舍利無算。時有凈業和尚。石照文氏子。少業屠。有羊方乳二羔。將殺之。二羔銜其刀跪伏于門。若乞母命。師感嘆棄家為僧。力參宗匠忽大悟作偈曰。昨日羅剎心。今朝菩薩面。羅剎與菩薩。不隔一條線。
平江靜濟沙門釋法全傳十五
釋法全字無庵。崑山陳氏子。生有偉質溫粹不凡。幼請父母從道川禪師為僧。參請精勤志明大事。一日行靜濟寺殿前。偶觸首于柱忽大悟。旁觀者見其光
【現代漢語翻譯】 現代漢語譯本： 《湖野錄》。其所記載的，都是可以輔佐佛法宗旨、訓導後世學人、激勵人們達到至善境界的，那些名垂青史的宗師、賢士大夫的純粹美好言行，敏銳快捷的機鋒，雄偉豪邁的酬答，以及弘大曠達的氣度。因此，閱讀它的人都愛不釋手。
名山天寧寺沙門釋禪惠傳十三
釋禪惠就是名山人。家世代以儒學為業，屢次參加科舉考試都沒有考中。元符年間，郡守呂由誠用僧人的官服戲弄他，於是他便放棄儒學而出家為僧。努力參究祖師的道法，獲得了大徹大悟。起初，他住在縣邑的天寧寺，每次外出都必定騎馬乘轎。一些年長的僧人認為佛法貴在苦行，本來就不應該乘坐轎馬、穿著華麗的絲綢。釋禪惠用偈語回答說：『文殊菩薩駕馭獅子，普賢菩薩跨騎象王，新來的一尊佛騎馬也沒有妨礙。』凡是他所說的佛法，都機鋒敏捷。有語錄流傳於世。
巴川宣密院沙門釋顯嵩傳十四(凈業)
釋顯嵩是西蜀重慶銅梁李氏的兒子。飽參之後厭倦了遊歷，出世住在巴川的宣密院。三十年間，足跡沒有離開過寺院。紹興年間，他召集眾人說偈語：『八十年中，曾經浩浩蕩蕩地宏大開啟，肆意售賣摩尼寶珠啊。沒有一個人共同商量。不是山僧我收攤早。』說完便端坐而逝。火化后得到無數舍利。當時有位凈業和尚，是石照文氏的兒子。年輕時以屠宰為業。有隻母羊正給兩隻小羊羔餵奶，（凈業和尚）將要宰殺它。兩隻小羊羔銜著他的刀，跪伏在門前，好像在乞求母親的性命。凈業和尚深受感動，於是捨棄家庭出家為僧。努力參究宗師的道法，忽然大悟，作偈語說：『昨日是羅剎心，今朝是菩薩面。羅剎與菩薩，不隔一條線。』
平江靜濟沙門釋法全傳十五
釋法全，字無庵，是崑山陳氏的兒子。生來就具有偉岸的體魄，溫和純粹，與衆不同。年幼時請求父母允許他跟隨道川禪師出家為僧。參禪請教非常勤奮，立志要明白人生大事。一天，他走在靜濟寺的大殿前，偶然頭部撞到了柱子上，忽然大悟。旁邊的人看到他身上發光。
【English Translation】 English version: 《Huye Records (Lake and Field Records)》. What it records are the purest and most beautiful words and deeds, the sharpest and quickest witticisms, the grandest and most heroic responses, and the most magnanimous and broad-minded character of those world-renowned masters, virtuous scholars, and great officials, which can assist the tenets of Buddhism, instruct later generations, and inspire people to reach the ultimate good. Therefore, those who read it cannot bear to put it down.
Biography of Monk Shishi Chanhui of Tianning Temple in Mount Ming, Thirteen
Shishi Chanhui was a native of Mount Ming. His family had been engaged in Confucianism for generations, and he repeatedly failed the imperial examinations. During the Yuanshu period, the prefect Lü Youcheng teased him with a monk's robe, so he abandoned Confucianism and became a monk. He diligently studied the ancestral teachings and attained great enlightenment. Initially, he resided in Tianning Temple in the county, and he always rode a horse or sedan chair when going out. Some elderly monks said that the essence of Buddhism lies in asceticism, so it was inappropriate to ride in a sedan chair, wear horses, or wear fine silk. Shishi Chanhui replied with a verse: 'Manjushri (Bodhisattva of Wisdom) rides a lion, Samantabhadra (Bodhisattva of Universal Goodness) straddles an elephant king, it doesn't matter if a newly arrived Buddha rides a horse.' All the Dharma he spoke was quick-witted and sharp. His recorded sayings are circulated in the world.
Biography of Monk Shishi Xiansong of Xuanmi Monastery in Bachuan, Fourteen (Jingye)
Shishi Xiansong was the son of the Li family of Tongliang, Chongqing, Western Shu. After being satiated with Chan study and weary of traveling, he left the secular world and resided in Xuanmi Monastery in Bachuan. For thirty years, his footprints did not leave the monastery. During the Shaoxing period, he gathered the crowd and said a verse: 'In eighty years, I have grandly opened and recklessly sold the Mani jewel. No one discussed it with me. It's not that this mountain monk closed the shop early.' After saying this, he sat upright and passed away. Countless relics were obtained after cremation. At that time, there was a monk named Jingye, the son of the Wen family of Shizhao. He was a butcher in his youth. There was a ewe nursing two lambs, and he was about to slaughter it. The two lambs held his knife in their mouths and knelt in front of the door, as if begging for their mother's life. Shishi Xiansong was deeply moved, so he abandoned his family and became a monk. He diligently studied the teachings of the masters and suddenly attained great enlightenment, composing a verse: 'Yesterday was the heart of a Rakshasa (demon), today is the face of a Bodhisattva. Rakshasa and Bodhisattva are separated by only a line.'
Biography of Monk Shishi Faquan of Jingji Monastery in Pingjiang, Fifteen
Shishi Faquan, styled Wu'an, was the son of the Chen family of Kunshan. He was born with a great physique, gentle and pure, and extraordinary. In his youth, he asked his parents to allow him to become a monk under Chan Master Daochuan. He was diligent in studying Chan and determined to understand the great matter of life. One day, he was walking in front of the main hall of Jingji Monastery, and accidentally bumped his head on a pillar, and suddenly attained great enlightenment. Onlookers saw light emanating from him.
彩飛動而不自知。自此遍游名山業席。道價日益。乾道中將示寂。眾求遺偈。師瞪目下視。眾又請。遂援筆書無無二字端坐而逝。阇維得舍利五色。塔于金斗峰。
臨安徑山沙門釋道沖傳十六
釋道沖字癡絕。武信長江荀氏子也。首參杭之妙果曹源生和尚大悟玄旨。出世嘉禾之天寧。次遷蔣山雪峰。無何奉旨住四明天童三年。詔補靈隱。時京兆尹建法華寺。特奏請師為開山第一代。允之未赴。宋理宗降敕命主杭洲雙徑。師謂眾曰。不赴法華則不信。違徑山之命則不恭。既失恭與信。何以為後學法。遂慵然就法華開堂。月餘即銜旨登徑山。於是一眾響合歡聲若雷。臨入滅乃手書記敘得法之由。上堂說法辭眾。入方丈囑後事。至夜分正坐與眾論道移時蛻然而逝。當理宗三年三月十五日也。世壽八十二。僧臘六十一。荼毗舍利瑩然。弟子分塔二處。一于本山菖蒲田玉芝庵。一于金陵玉山庵。
保定興聖寺沙門釋德富傳十七
釋德富保定易縣謝氏子也。年七歲力求出家。父母感異夢遂舍入興聖寺。依真空和尚剃髮受具戒。力究大法。一日經行次忽大悟。自是名播叢林。宋皇慶初萬山壽和尚奉旨大興水陸齋會請師開堂說法。七眾咸集。師方升座說偈。忽于座上放大光明。遍照空際現諸瑞相。良久方隱聞
【現代漢語翻譯】 現代漢語譯本： 綵帶飛舞卻不自覺。從此遍游名山，精研佛法。聲譽日盛。乾道年間將要圓寂時，眾人請求留下遺偈。禪師瞪大眼睛向下看。眾人再次請求，於是拿起筆寫下『無無』二字，端坐而逝。火化后得到五色舍利（śarīra），建塔于金斗峰。
臨安徑山沙門釋道沖傳十六
釋道沖（Shì Dàochōng），字癡絕，是武信長江荀氏的兒子。最初參拜杭州妙果寺的曹源生和尚，大徹大悟玄妙的佛法宗旨。後來到嘉禾的天寧寺弘法。之後又遷往蔣山雪峰寺。不久奉旨住持四明天童寺三年。朝廷下詔讓他去靈隱寺。當時京兆尹建造法華寺，特地上奏請求禪師擔任開山第一代住持。禪師答應了但還未赴任。宋理宗降下敕令命他主持杭州雙徑寺。禪師對眾人說：『不赴法華寺的邀請就是不守信用，違背徑山寺的命令就是不恭敬。既失去了恭敬和信用，拿什麼作為後輩學法的榜樣呢？』於是勉強前往法華寺開堂說法。一個月后就接受旨意前往徑山寺。於是大眾歡呼雀躍，聲音如雷。臨近圓寂時，親手書寫記錄自己得法的因由。上堂說法向眾人告別。回到方丈交代後事。到了夜裡，端正坐著與眾人論道許久，安詳圓寂。時間是理宗三年三月十五日。世壽八十二歲，僧臘六十一歲。火化后舍利晶瑩剔透。弟子們分建兩座塔安放舍利，一座在本山菖蒲田玉芝庵，一座在金陵玉山庵。
保定興聖寺沙門釋德富傳十七
釋德富（Shì Défù）是保定易縣謝氏的兒子。七歲時極力要求出家。父母感動于奇異的夢境，於是捨棄他進入興聖寺。依止真空和尚剃度並受具足戒。努力研究佛法。一天，在經行時忽然大悟。從此名聲傳遍叢林。宋皇慶初年，萬山壽和尚奉旨大興水陸齋會，邀請禪師開堂說法。七眾弟子聚集。禪師剛登上法座說偈語，忽然在座上放出大光明，遍照天空，顯現各種瑞相。過了很久才隱去。
【English Translation】 English version: He fluttered about without realizing it. From then on, he traveled to famous mountains and devoted himself to Buddhist studies, his reputation growing daily. During the Qiandao era, as he was about to pass away, the assembly requested a final verse. The Master stared downwards. When the assembly requested again, he took up a brush and wrote the two characters 'Wu Wu' (無無, meaning 'nothing nothing'), then sat upright and passed away. After cremation, five-colored śarīra (舍利, relics) were obtained, and a pagoda was built at Jindou Peak.
Record of Shramana Shi Daochong of Jingshan Temple in Lin'an, Sixteen
Shi Daochong (釋道沖), styled Chijue, was the son of the Xun family of Changjiang in Wuxin. He first visited the monk Caoyuansheng of Miaoguo Temple in Hangzhou, and had a great enlightenment of the profound principles. He then went to Tianning Temple in Jiahe to propagate the Dharma. Later, he moved to Xuefeng Temple in Jiangshan. Soon after, he received an imperial decree to reside at Tiantong Temple in Siming for three years. The imperial court issued an edict for him to go to Lingyin Temple. At that time, the magistrate of Jingzhao was building the Fahua Temple and specially requested the Master to be the first abbot. The Master agreed but had not yet taken office. Emperor Lizong of Song issued an edict ordering him to preside over Shuangjing Temple in Hangzhou. The Master said to the assembly, 'Not accepting the invitation to Fahua Temple is a breach of faith, and disobeying the order to go to Jingshan Temple is disrespectful. Having lost both respect and faith, how can I be a model for future learners?' Therefore, he reluctantly went to Fahua Temple to give a Dharma talk. A month later, he accepted the decree to go to Jingshan Temple. Thereupon, the crowd cheered with a sound like thunder. As he approached his passing, he personally wrote down the reasons for his enlightenment. He ascended the hall to give a Dharma talk to bid farewell to the assembly. He returned to his abbot's room to entrust matters to his successors. At night, he sat upright and discussed the Dharma with the assembly for a long time before passing away peacefully. The date was the fifteenth day of the third month of the third year of Emperor Lizong's reign. He lived to the age of eighty-two, with sixty-one years as a monk. After cremation, the śarīra were radiant. The disciples built two pagodas to enshrine the śarīra, one at Yuzhi Hermitage in Changbu Field on the mountain, and the other at Yushan Hermitage in Jinling.
Record of Shramana Shi Defu of Xingsheng Temple in Baoding, Seventeen
Shi Defu (釋德富) was the son of the Xie family of Yixian in Baoding. At the age of seven, he earnestly sought to become a monk. His parents were moved by an auspicious dream and allowed him to enter Xingsheng Temple. He was tonsured and received the full precepts under the Venerable Zhenkong. He diligently studied the great Dharma. One day, while walking in meditation, he suddenly had a great enlightenment. From then on, his name spread throughout the monastic community. At the beginning of the Huangqing era of the Song Dynasty, the Venerable Wanshou of Wanshan, under imperial decree, greatly promoted the Water and Land Dharma Assembly and invited the Master to ascend the hall to give a Dharma talk. The seven assemblies gathered. As the Master ascended the seat to recite a verse, suddenly a great light emanated from the seat, illuminating the sky and manifesting various auspicious signs. After a long time, it disappeared.
于朝廷賜通辯大師之號並金僧伽黎衣。及后示滅有白光頂出照耀四達。荼毗得舍利數十顆。建塔。
大明高僧傳卷第八(終)
【現代漢語翻譯】 現代漢語譯本：朝廷賜予他通辯大師的稱號以及金色的僧伽黎衣（僧侶的袈裟）。之後他圓寂時，有白光從頭頂發出，照耀四方。火化后得到舍利子數十顆，於是建造佛塔供奉。
《大明高僧傳》卷第八（完）
【English Translation】 English version: The court bestowed upon him the title of 'Master Tongbian' and a golden Saṃghāṭī (monk's robe). After his passing, white light emanated from the crown of his head, illuminating all directions. After cremation, dozens of Śarīra (relics) were obtained, and a Stūpa (Buddhist monument) was built.
The Great Monks of the Ming Dynasty, Volume 8 (End)