T51n2077_續傳燈錄

大正藏第 51 冊 No. 2077 續傳燈錄

No. 2077

續傳燈錄卷第一目錄

大鑒下第十世汝州首山念禪師法嗣一十六人汾陽善昭禪師葉縣歸省禪師神鼎洪諲禪師谷隱蘊聰禪師廣慧元璉禪師三交智嵩禪師鐵佛智嵩禪師首山懷志禪師仁王處評禪師智門迥罕禪師鹿門慧昭山主丞相王隨居士(已上十二人見錄)黃檗重謐禪師福聖善瑫禪師南臺契曠禪師契聰上座(已上四人不錄)

續傳燈錄卷第一目錄(終)

續傳燈錄卷第一

大鑒下第十世

首山念禪師法嗣

汾陽太子院善昭禪師太原俞氏子。器識沉邃。少緣飾有大智。於一切文字不由師訓自然通曉。年十四父母相繼而亡。孤苦厭世俗塵勞。因剃髮受具。杖策遊方所至少留。不喜觀覽。隨機扣發。歷參諸方知識七十一員。最後到首山。一日首山升座。師出問曰。百丈卷席意旨如何。山曰。龍袖拂開全體現。曰師意如何。山曰。像王行處絕狐蹤。師于言下大悟拜起而曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理便爾自肯。師曰。正是我放身命處。后游衡湘及襄沔間。每為郡守以名剎力致前後八請。堅臥不答。洎首山歿。西河道俗遣僧契聰迎請住持。師閉關高枕。聰排闥而入讓之曰。佛法大

【現代漢語翻譯】現代漢語譯本

大正藏第 51 冊 No. 2077 續傳燈錄 No. 2077 續傳燈錄卷第一目錄大鑒下第十世汝州首山念禪師法嗣一十六人汾陽善昭禪師葉縣歸省禪師神鼎洪諲禪師谷隱蘊聰禪師廣慧元璉禪師三交智嵩禪師鐵佛智嵩禪師首山懷志禪師仁王處評禪師智門迥罕禪師鹿門慧昭山主丞相王隨居士(已上十二人見錄)黃檗重謐禪師福聖善瑫禪師南臺契曠禪師契聰上座(已上四人不錄) 續傳燈錄卷第一目錄(終) 續傳燈錄卷第一大鑒下第十世首山念禪師法嗣汾陽太子院善昭禪師，太原俞氏之子。器宇識見深沉，年少時就顯露出大智慧。對於一切文字，無需老師教導，自然通曉。十四歲時父母相繼去世，感到孤單痛苦，厭倦世俗的塵勞。於是剃髮受戒，拄著枴杖四處遊歷，所到之處很少停留。不喜歡觀光遊覽，而是隨機請教。先後參訪了七十一位知識分子。最後來到首山。一日，首山禪師升座說法，善昭禪師出列問道：『百丈卷席的意旨是什麼？』首山禪師回答說：『龍袖拂開，全體顯現。』善昭禪師又問：『老師您的意思是？』首山禪師回答說：『象王行走的地方，沒有狐貍的軌跡。』善昭禪師在言下大悟，拜謝起身說：『萬古碧潭空界月，再三撈捷始應知。』有人問他說：『你見到了什麼道理，便如此肯定自己？』善昭禪師說：『正是我放下身命的地方。』後來遊歷衡湘以及襄沔一帶。多次被郡守以名剎的名義極力邀請，前後八次，都堅決臥床不起，不予迴應。等到首山禪師去世后，西河的道俗派僧人契聰前去迎接邀請他主持寺院。善昭禪師閉關高臥，契聰推門而入，責備他說：『佛法大……』

【English Translation】 English version

Tripitaka Volume 51 No. 2077 Continued Records of the Transmission of the Lamp No. 2077 Table of Contents, Continued Records of the Transmission of the Lamp, Volume 1 Lineage of the Tenth Generation under Dajian, Dharma Heirs of Chan Master Nian of Shou Shan in Ruzhou: Sixteen individuals including Chan Master Shanzhao of Fenyang, Chan Master Guisheng of Yexian, Chan Master Hongyin of Shending, Chan Master Yuncong of Guyin, Chan Master Yuanlian of Guanghui, Chan Master Zhisong of Sanjiao, Chan Master Zhisong of Iron Buddha, Chan Master Huaizhi of Shou Shan, Chan Master Chuping of Renwang, Chan Master Jionghan of Zhimen, Mountain Master Huizhao of Luming, Layman Wang Sui, the Prime Minister (the above twelve are recorded); Chan Master Chongmi of Huangbo, Chan Master Shantao of Fusheng, Chan Master Qikuang of Nantai, Senior Monk Qicong (the above four are not recorded). End of Table of Contents, Continued Records of the Transmission of the Lamp, Volume 1 Continued Records of the Transmission of the Lamp, Volume 1 Tenth Generation under Dajian Dharma Heirs of Chan Master Nian of Shou Shan Chan Master Shanzhao of Fenyang, of the Taizi Monastery, was a native of the Yu family of Taiyuan. He possessed a profound and discerning intellect, and from a young age, he displayed great wisdom. He naturally understood all written words without the need for instruction. At the age of fourteen, both his parents passed away, leaving him feeling lonely and bitter, weary of the mundane world. He shaved his head, received the precepts, and traveled with a staff, rarely staying long in one place. He did not enjoy sightseeing but instead sought opportunities to inquire and learn. He visited seventy-one different teachers. Finally, he arrived at Shou Shan. One day, Chan Master Shou Shan ascended the seat to preach. Chan Master Shanzhao came forward and asked, 'What is the meaning of Baizhang rolling up the mat?' Shou Shan replied, 'The dragon's sleeve sweeps open, the whole is revealed.' Shanzhao asked, 'What is your meaning, Master?' Shou Shan replied, 'Where the elephant king walks, there are no traces of foxes.' Chan Master Shanzhao had a great awakening upon hearing these words, bowed, and said, 'The moon in the empty realm of the eternal blue pool, only after repeatedly trying to scoop it up does one finally understand.' Someone asked him, 'What principle did you see that made you so certain of yourself?' Chan Master Shanzhao said, 'It is precisely where I let go of my life.' Later, he traveled to Hengxiang and Xiangmian. He was repeatedly and earnestly invited by the local governors in the name of famous monasteries, eight times in total, but he firmly remained in bed, refusing to respond. After Chan Master Shou Shan passed away, the monks and laypeople of Xihe sent the monk Qicong to welcome and invite him to preside over the monastery. Chan Master Shanzhao remained in seclusion, sleeping soundly. Qicong pushed open the door and rebuked him, saying, 'The Dharma is great...'

事靖退小節。風穴懼應讖憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。師矍然起握聰手曰。非公不聞此語。趣辦嚴吾行矣。既至燕坐一榻。足不越閫者三十年。道俗同曰汾陽而不敢名。上堂謂眾曰。汾陽門下有西河師子當門踞坐。但有來者即便咬殺。有何方便入得汾陽門見得汾陽人。若見汾陽人者。堪與祖佛為師。不見汾陽人儘是立地死漢。如今還有人入得么。快須入取免得孤負平生。不是龍門客切忌遭點額。那個是龍門客一齊點下。舉起拄杖曰。速退速退珍重。又上堂云。凡一句語須具三玄門一玄門須具三要。阿那個是三玄三要底句。快會取好。各自思量。還得穩當也未。古德已前行腳。聞一個因緣未明中間。直下飲食無味睡臥不安。火急抉擇莫將為小事。所以大覺老人為一大事因緣出現於世。想計他從上來行腳。不為遊山玩水看州府奢華。片衣口食皆為聖心未通。所以驅馳行腳。抉擇深奧傳唱敷揚。博問先知親近高德。蓋為續佛心燈紹隆祖代。興崇聖種接引后機。自利利他耳。如今還有商量者么。有即出來大家商量。僧問。如何是接初機底句。師曰。汝是行腳僧。曰如何是辨衲僧底句。師曰。西方日出卯。曰如何是正令行底句。師曰。于里持來呈舊面。曰如何是立乾坤底句

【現代漢語翻譯】現代漢語譯本事靖退小節。（事靖：人名；退小節：指退隱之人）風穴（Fengxue，人名）擔心應驗預言，憂慮禪宗宗旨墜落泯滅。幸好有先師（指風穴的老師）。先師已經去世。你們之中有誰能有力地承擔如來大法？現在是什麼時候，你們還想安睡？師（指汾陽善昭禪師）驚醒起身，握住（門下弟子）聰的手說：『如果不是你，我就聽不到這些話了。』於是開始準備行程。到達后，（汾陽善昭禪師）端坐禪榻，三十年足不出戶。道俗之人（僧人和俗人）都稱他為汾陽（Fenyang，地名，指汾陽善昭禪師），但不敢直呼其名。（汾陽善昭禪師）上堂對大眾說：『我汾陽門下有一隻西河獅子（指汾陽善昭禪師自己），當門踞坐。只要有人來，就立刻咬殺。有什麼方法可以進入汾陽門，見到汾陽人？如果見到汾陽人，就可以做祖師和佛的老師。如果見不到汾陽人，都是站著等死的漢子。現在還有人能進入嗎？趕快進入，免得辜負一生。不是龍門客（指有真才實學的人），切忌被點額（指被識破）。哪個是龍門客？一齊站出來！』（汾陽善昭禪師）舉起拄杖說：『快退下！快退下！珍重！』又上堂說：『凡是一句話，必須具備三玄門（指禪宗的三種玄妙境界），一個玄門必須具備三要（指禪宗的三種重要原則）。哪個是具備三玄三要的句子？趕快領會！各自思量，是否穩妥？』古德以前行腳參學，聽到一個因緣（指佛法中的緣起），如果中間沒有明白，就會飲食無味，睡臥不安。要火速抉擇，不要當成小事。所以大覺老人（指佛陀）爲了一個重大因緣而出現在世間。想想他從前行腳，不是爲了遊山玩水，看州府的奢華，而是爲了片衣口食，都爲了聖心沒有通達，所以才奔波行腳，抉擇深奧的道理，傳唱敷揚，廣泛請教先知，親近高德之人。這是爲了延續佛的心燈，紹隆祖師的世代，興盛聖種，接引後來的學人，自利利他啊。現在還有人要商量嗎？有就出來，大家商量。僧人問：『如何是接引初學者的句子？』師（指汾陽善昭禪師）說：『你是行腳僧。』（僧人）問：『如何是辨別衲僧（指真正的修行人）的句子？』師說：『西方日出卯（西方太陽從東方升起）。』（僧人）問：『如何是正令施行的句子？』師說：『在於這裡拿出舊面目。』（僧人）問：『如何是樹立乾坤的句子？』

【English Translation】 English version Shi Jing retired in minor matters. (Shi Jing: a person's name; retired in minor matters: refers to a person who retreats from the world). Fengxue (Fengxue, a person's name) feared the prophecy would come true and worried that the tenets of Zen Buddhism would fall into ruin. Fortunately, there was a former teacher (referring to Fengxue's teacher). The former teacher has already passed away. Who among you has the strength to shoulder the great Dharma of the Tathagata? What time is it now that you still want to sleep peacefully? The master (referring to Chan Master Fenyang Shanzhao) woke up abruptly, grasped Cong's (a disciple's) hand, and said, 'If it weren't for you, I wouldn't have heard these words.' Then he began to prepare for the journey. After arriving, (Chan Master Fenyang Shanzhao) sat upright on the meditation platform, not stepping out of the threshold for thirty years. Both monks and laypeople called him Fenyang (Fenyang, a place name, referring to Chan Master Fenyang Shanzhao), but they did not dare to call him by his name directly. (Chan Master Fenyang Shanzhao) ascended the hall and said to the assembly, 'Under my Fenyang's gate, there is a Xihe lion (referring to Chan Master Fenyang Shanzhao himself) sitting in front of the gate. As soon as someone comes, it will immediately bite and kill. What method can be used to enter Fenyang's gate and see the person of Fenyang? If you see the person of Fenyang, you can be a teacher of the patriarchs and Buddhas. If you don't see the person of Fenyang, you are all standing dead men. Is there anyone who can enter now? Hurry up and enter, lest you waste your life. If you are not a Dragon Gate guest (referring to someone with true talent and learning), be careful not to be marked (referring to being exposed). Who is the Dragon Gate guest? Stand up all together!' (Chan Master Fenyang Shanzhao) raised his staff and said, 'Retreat quickly! Retreat quickly! Take care!' He also ascended the hall and said, 'Every sentence must possess the three mysterious gates (referring to the three mysterious realms of Zen Buddhism), and one mysterious gate must possess the three essentials (referring to the three important principles of Zen Buddhism). Which is the sentence that possesses the three mysteries and three essentials? Quickly comprehend it! Think about it yourselves, is it stable?' In the past, virtuous monks traveled around to study, and if they heard a cause and condition (referring to dependent origination in Buddhism) and did not understand it in the middle, they would lose their appetite and be unable to sleep peacefully. They had to make a quick decision and not treat it as a trivial matter. Therefore, the Great Awakened One (referring to the Buddha) appeared in the world for a great cause and condition. Think about his past travels, not for sightseeing or to see the luxury of the state capitals, but even for a piece of clothing and a mouthful of food, it was all because the sacred mind had not been penetrated, so he traveled around, making decisions about profound principles, chanting and propagating, widely consulting with knowledgeable people, and drawing near to virtuous people. This was to continue the lamp of the Buddha's mind, to carry on the generations of patriarchs, to promote the holy seed, and to guide later learners, benefiting both oneself and others. Is there anyone who wants to discuss it now? If so, come out and let's discuss it together. A monk asked, 'What is the sentence to receive beginners?' The master (referring to Chan Master Fenyang Shanzhao) said, 'You are a traveling monk.' (The monk) asked, 'What is the sentence to distinguish a monastic (referring to a true practitioner)?' The master said, 'The sun rises in the west at mao (the sun rises in the east in the west).' (The monk) asked, 'What is the sentence for the proper order to be carried out?' The master said, 'It lies in bringing out the old face here.' (The monk) asked, 'What is the sentence for establishing heaven and earth?'

。師曰。北俱盧州長粳米。食者無嗔亦無喜。乃曰。將此四轉語驗天下衲僧。才見爾出來驗得了也。問如何是學人著力處。師曰。嘉州打大像。曰如何是學人轉身處。師曰。陜府灌鐵牛。曰如何是學人親切處。師曰。西河弄師子。乃曰。若人會得此三句已辨三玄。更有三要語在。切須薦取。不是等閑與大眾頌出。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。師為並汾苦寒乃罷夜參。有異比丘振錫而至。謂師曰。會中有大士六人。奈何不說法。言訖而去。師密記以偈曰。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。上堂凡一句語須具三玄門。每一玄門須具三要。有照有用。或先照後用。或先用后照。或照用同時。或照用不同時。先照後用。且要共爾商量。先用后照。爾也須是個人始得。照用同時。爾作么生當抵。照用不同時。爾又作么生湊泊。僧問。如何是大道之源。師曰。掘地覓天。曰何得如此。師曰。不識幽玄。問如何是賓中賓。師曰。合掌庵前問世尊。曰如何是賓中主。師曰。對面無儔侶。曰如何是主中賓。師曰。陣雲橫海上。拔劍攪龍門。曰如何是主中主。師曰。三頭六臂擎天地。忿怒那吒撲帝鐘。上堂汾陽有三訣。衲僧難辨別。更擬問如何。拄杖驀頭楔。時有僧問。如何是

三訣。師便打。僧禮拜。師曰。與汝一時頌出。第一訣。接引無時節。巧語不能詮。云綻青天月。第二訣。舒光辨賢哲。問答利生心。拔卻眼中楔。第三訣。西國胡人說。濟水過新羅。北地用鑌鐵。復曰。還有人會么。會底出來通個訊息。要知遠近。莫只恁么記言記語。以當平生有甚麼利益不用。久立珍重。僧問。如何是祖師西來意。師曰。青絹扇子足風涼。問布鼓。當軒掛。誰是知音者。師曰。停鋤傾麥飯。臥草不抬頭。問如何是道場。師曰。下腳不得。問如何是祖師西來意。師曰。徹骨徹髓。曰此意如何。曰遍天遍地。問真正修道人不見世間過。未審不見個甚麼過。師曰。雪埋夜月深三尺。陸地行舟萬里程。曰和尚是何心行。師曰。卻是爾心行。問如何是和尚家風。師曰。三玄開正道。一句破邪宗。曰如何是和尚活計。師曰。尋常不掌握。供養五湖僧。曰未審吃個甚麼。師曰。天酥陀飯非珍饌。一味良羹飽即休。上堂謂眾曰。夫說法者須具十智同真。若不具十智同真。邪正不辯緇素不分。不能與人天為眼目決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真智。五同遍普。六同具足。七

【現代漢語翻譯】現代漢語譯本三訣。師傅便打了他。僧人行禮拜謝。師傅說：『我一時把這三訣都告訴你。』第一訣：接引眾生沒有固定的時候，巧妙的言語也無法完全表達，就像青天中綻放的月亮一樣（云綻青天月）。第二訣：展現光明，辨別賢能和愚昧，通過問答來利益眾生的心靈，拔除他們眼中的障礙（拔卻眼中楔）。第三訣：這是西域胡人（指達摩）所說的，從濟水渡過，到達新羅，北方地區使用精鋼（鑌鐵）。』師傅又說：『還有人理解了嗎？理解的人出來交流一下。想要知道什麼是遠近，不要只是這樣記錄言語，把這些話當成一生的依靠，有什麼用處呢？』說完，師傅結束了這次開示，示意大家珍重。有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』師傅說：『青絹扇子帶來足夠的涼風。』又問：『把布做的鼓掛在顯眼的地方，誰是真正的知音呢？』師傅說：『放下鋤頭，吃點麥飯，躺在草地上，不用抬頭。』問：『什麼是道場（Bodhimanda）？』師傅說：『無法落腳的地方。』問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』師傅說：『徹骨徹髓。』問：『這意思是什麼？』師傅說：『遍佈天上地下。』問：『真正修道的人看不見世間的過錯，那麼，他們看不見什麼樣的過錯呢？』師傅說：『雪埋夜月深三尺，陸地上行船萬里程。』問：『和尚您是怎樣的心行？』師傅說：『正是你的心行。』問：『什麼是和尚您的家風？』師傅說：『三玄開正道，一句破邪宗。』問：『什麼是和尚您的生活方式？』師傅說：『尋常時候不掌握任何東西，供養來自五湖四海的僧人。』問：『那麼，您吃些什麼呢？』師傅說：『天上的酥油飯不是珍貴的食物，一碗美味的羹湯，吃飽就足夠了。』師傅上堂對大家說：『說法的人必須具備與真理相同的十種智慧。如果不具備這十種智慧，就無法分辨邪正，無法區分僧俗，不能成為人天的眼目，決斷是非。就像鳥在空中飛行卻折斷了翅膀，就像箭射向目標卻斷了弦。絃斷了，所以射不中目標；翅膀折斷了，所以無法在空中飛行。弦結實，翅膀牢固，就能徹底地飛向天空。』『什麼是與真理相同的十種智慧呢？我為各位點出來：一、同一本質（同一質），二、同一大事（同大事），三、共同參悟（總同參），四、共同的真智（同真智），五、共同的普遍性（同遍普），六、共同的具足（同具足），七、』

【English Translation】 English version The Three Secrets. The master then struck the monk. The monk prostrated in gratitude. The master said, 'I will tell you all three secrets at once.' The first secret: 'Guiding beings has no fixed time, and skillful words cannot fully express it, like a moon blooming in the blue sky (yun zhan qing tian yue).' The second secret: 'Displaying light, distinguishing the wise from the foolish, benefiting the minds of sentient beings through questions and answers, removing the obstacles in their eyes (ba que yan zhong xie).' The third secret: 'This is what the Western barbarian (referring to Bodhidharma) said, crossing the Ji River to reach Silla, the northern region uses fine steel (bin tie).' The master further said, 'Does anyone understand? Those who understand, come out and communicate. If you want to know what is near and far, don't just record the words like this, taking these words as a lifelong reliance, what use is there?' After speaking, the master ended the discourse, indicating that everyone should cherish it. A monk asked, 'What is Bodhidharma's intention in coming from the West (zushi xi lai yi)?' The master said, 'The blue silk fan brings enough cool breeze.' Another asked, 'Hanging a cloth drum in a conspicuous place, who is the true connoisseur?' The master said, 'Put down the hoe, eat some wheat rice, lie on the grass, no need to look up.' Asked, 'What is a Bodhimanda (daochang)?' The master said, 'A place where there is no foothold.' Asked, 'What is Bodhidharma's intention in coming from the West (zushi xi lai yi)?' The master said, 'Penetrating to the bone and marrow.' Asked, 'What does this mean?' The master said, 'Pervading heaven and earth.' Asked, 'A truly practicing person does not see the faults of the world, so what kind of faults do they not see?' The master said, 'Snow buries the night moon three feet deep, sailing boats on land for ten thousand miles.' Asked, 'What is your practice, Master?' The master said, 'It is precisely your practice.' Asked, 'What is your family style, Master?' The master said, 'Three mysteries open the right path, one sentence breaks the heretical sect.' Asked, 'What is your way of life, Master?' The master said, 'Usually not grasping anything, offering to monks from all over the five lakes.' Asked, 'Then what do you eat?' The master said, 'Heavenly ghee rice is not a precious food, a bowl of delicious soup, enough to be full.' The master ascended the hall and said to everyone, 'Those who preach the Dharma must possess ten wisdoms that are the same as the truth. If they do not possess these ten wisdoms, they cannot distinguish between right and wrong, cannot distinguish between monks and laity, and cannot become the eyes of humans and gods, deciding what is right and wrong. It is like a bird flying in the sky but breaking its wings, like an arrow shot at a target but breaking its string. The string is broken, so it cannot hit the target; the wings are broken, so it cannot fly in the sky.' 'What are the ten wisdoms that are the same as the truth? I will point them out for you: First, the same essence (tong yi zhi), second, the same great matter (tong da shi), third, jointly participating in enlightenment (zong tong can), fourth, the same true wisdom (tong zhen zhi), fifth, the same universality (tong bian pu), sixth, the same completeness (tong ju zu), seventh,'

同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是同生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真智。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者不吝慈悲。點不出來未有參學眼在。切須辨取。要識是非面目見在不可。久立珍重。龍德府尹李侯與師有舊。虛承天寺致之。使三反不赴。使者受罰復至曰。必欲得師俱往。不然有死而已。師笑曰。老病業已不出山。借往當先后之。何必俱邪。使曰。師諾則先後惟所擇。師乃令設饌且俶裝。告眾曰。老僧去也誰人隨得。一僧出雲。某甲隨得。師曰。汝日行幾里。僧曰。五十里。師曰。汝隨我不得。又一僧出雲。某甲隨得。師曰。汝日行幾里。僧云。七十里。師曰。汝也隨我不得。侍者。出雲。某甲隨得。但和尚到處某甲即到。師曰。汝卻隨得老僧。言訖謂使者曰。吾先行矣。停箸而逝。侍者即立化阇維。收舍利起塔。

汝州葉縣廣教院歸省禪師冀州賈氏子弱冠依易州保壽院出家受具。后遊方參首山。山一日舉竹篦問曰。喚作竹篦即觸不喚作竹篦即背。喚作甚麼。師掣得擲地上曰。是甚麼。山曰瞎。師于言下豁然頓悟。開堂僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。寰中天子塞外將

【現代漢語翻譯】現代漢語譯本：同得失：什麼東西一同經歷獲得和失去？八同生殺：什麼一同經歷生存和死亡？九同音吼：和誰一同發出同樣的聲音？十同得入：和什麼人一同進入？又說，和什麼人一同進入？和誰一同發出同樣的聲音？什麼是同生殺？什麼東西一同經歷獲得和失去？哪個一同具足？什麼是一同遍佈？誰一同擁有真正的智慧？誰能總括地一同參與？哪個一同經歷大事？什麼東西具有相同的本質？有沒有人能點破這些問題？能點破的人不要吝惜慈悲。點不出來的人還沒有參學的眼光，一定要辨別清楚。要認識是非的本來面目，現在就可以見到，不要久站了，珍重。龍德府尹李侯和禪師有舊交，虛承天寺派人來邀請他，使者來了三次禪師都沒有答應。使者受到責罰后又來了，說：『一定要請禪師一同前往，不然我就只有死在這裡了。』禪師笑著說：『我老病纏身，已經不出山了，藉著前往的名義，我當先走一步或者後走一步都可以，何必一定要一同前往呢？』使者說：『禪師您答應了，那麼先後就由您自己選擇。』禪師於是讓人準備飯菜和行裝，告訴眾人說：『老僧要走了，誰能跟隨我？』一個僧人出來說：『我能跟隨。』禪師問：『你一天能走多少里？』僧人說：『五十里。』禪師說：『你不能跟隨我。』又一個僧人出來說：『我能跟隨。』禪師問：『你一天能走多少里？』僧人說：『七十里。』禪師說：『你也不能跟隨我。』侍者出來說：『我能跟隨，只要和尚您到哪裡，我就到哪裡。』禪師說：『你卻能跟隨老僧。』說完，對使者說：『我先走了。』放下筷子就去世了。侍者也立刻站著圓寂，火化后，收取捨利建塔。汝州葉縣廣教院的歸省禪師，是冀州賈氏的兒子，年輕時在易州保壽院出家受戒。後來遊歷四方，參拜首山。首山有一天舉起竹篦問：『叫它竹篦就違背了，不叫它竹篦也違背了，叫它什麼？』歸省禪師拿過來扔在地上說：『這是什麼？』首山說：『瞎！』歸省禪師在言下豁然開悟。開堂時，僧人問：『祖祖相傳，傳的是祖印，禪師您現在得法，師承何人？』禪師說：『寰中天子，塞外將。』

【English Translation】 English version: Same in gain and loss: What is it that experiences gain and loss together? Eight same in birth and death: What experiences birth and death together? Nine same in sound and roar: With whom does one make the same sound and roar? Ten same in entering: With whom does one enter together? Furthermore, with whom does one enter together? With whom does one make the same sound and roar? What is the same in birth and death? What is it that experiences gain and loss together? What is it that is the same in being fully endowed? What is it that is the same in being universally pervasive? Who is the same in true wisdom? Who can comprehensively participate in the same? What is the same in great matters? What is it that has the same substance? Is there anyone who can point out the answers? Those who can point them out, do not be stingy with compassion. Those who cannot point them out do not yet have the eye of a student, and must discern clearly. If you want to recognize the true face of right and wrong, you can see it now. Do not stand for long, take care. Li Hou, the prefect of Longde Prefecture, had an old friendship with the master. The Xucheng Temple sent messengers to invite him, but the master refused three times. The messenger was punished and returned, saying: 'I must bring the master with me, or I will die here.' The master smiled and said: 'I am old and sick and no longer leave the mountain. Under the pretext of going, I can go first or go later, why must we go together?' The messenger said: 'If the master agrees, then you can choose to go first or later.' The master then ordered food and luggage to be prepared, and told the assembly: 'The old monk is leaving, who can follow me?' A monk came out and said: 'I can follow.' The master asked: 'How many miles can you travel in a day?' The monk said: 'Fifty miles.' The master said: 'You cannot follow me.' Another monk came out and said: 'I can follow.' The master asked: 'How many miles can you travel in a day?' The monk said: 'Seventy miles.' The master said: 'You cannot follow me either.' The attendant came out and said: 'I can follow, wherever the master goes, I will go.' The master said: 'You can follow the old monk.' After saying this, he said to the messenger: 'I will go first.' He put down his chopsticks and passed away. The attendant also immediately passed away while standing. After cremation, his relics were collected and a pagoda was built. Guisheng (Returning to Self-Reflection) Chan Master of Guangjiao (Extensive Teaching) Temple in Yexian (Ye County), Ruzhou (Ru Prefecture), was a son of the Jia family of Jizhou (Ji Prefecture). He left home at a young age at Baoshou (Protecting Longevity) Temple in Yizhou (Yi Prefecture) and received full ordination. Later, he traveled around and visited Shoushan (Head Mountain). One day, Shoushan raised a bamboo whisk and asked: 'Calling it a bamboo whisk is touching (going against), not calling it a bamboo whisk is turning away (also going against). What do you call it?' The master snatched it and threw it on the ground, saying: 'What is this?' Shoushan said: 'Blind!' The master suddenly awakened upon hearing these words. At the opening of the hall, a monk asked: 'The ancestral teachers have transmitted the ancestral seal from generation to generation. From whom did the master receive the Dharma?' The master said: 'The emperor within the realm, the general beyond the border.'

軍。曰如海一滴蒙師指。向上宗乘事若何。師曰。高祖殿前樊噲怒。須知萬里絕煙塵。問維摩丈室不以日月為明。和尚丈室以何為明。師曰。眉分八字。曰未審意旨如何。師曰。雙耳垂肩。問如何是超師之作。師曰。老僧眉毛長多少。問如何是塵中獨露身。師曰。塞北千人帳。江南萬斛舟。曰恁么即非塵也。師曰。學語之流一札萬行。問如何是和尚深深處。師曰。貓有歃血之功。虎有起尸之德。曰莫便是也無。師曰。碓搗東南磨推西北。問如何是金剛不壞身。師曰。百雜碎。曰意旨如何。師曰。終是一堆灰。問不落諸緣。請師便道。師曰落。問如何是清凈法身。師曰。廁坑頭籌子。問如何是戒定慧。師曰。破傢俱。師一日昇座。僧問。才上法堂來時如何。師拍禪床一下。僧曰。未審此意如何。師曰。無人過價打與三百。問忽遇大闡提人來還相為也無。師曰。法久成弊。曰慈悲何在。師曰。年老成魔。上堂。宗師血脈或凡或聖。龍樹馬鳴。天堂地獄鑊湯爐炭牛頭獄卒。森羅萬象日月星辰。他方此土有情無情。以手畫一畫云。俱入此宗。此宗門中亦能殺人亦能活人。殺人須得殺人刀。活人須得活人句。作么生是殺人刀活人句。道得底出來對眾道看。若道不得即孤負平生。珍重。問如何是和尚四無量心。師曰。放火殺人。曰

【現代漢語翻譯】現代漢語譯本：僧人問：『如同大海中的一滴水，蒙受老師的指點，那麼向上追尋宗門大事又該如何呢？』師父說：『高祖殿前，樊噲發怒。須知萬里之內，絕無煙塵。』問：『維摩詰的丈室不用日月來照明，和尚的丈室用什麼來照明呢？』師父說：『眉毛分開成八字。』僧人說：『不知道您的意思是什麼？』師父說：『雙耳垂肩。』問：『什麼是超越老師的作為？』師父說：『老僧的眉毛有多長？』問：『什麼是塵世中獨自顯露的身？』師父說：『塞北的千人帳篷，江南的萬斛貨船。』僧人說：『這樣說來，就不是在塵世中了。』師父說：『只會學舌的人，一札萬行。』問：『什麼是和尚最深奧的地方？』師父說：『貓有歃血的功勞，虎有使屍體起立的恩德。』僧人說：『莫非就是這個嗎？』師父說：『碓在東南搗米，磨在西北推磨。』問：『什麼是金剛不壞之身？』師父說：『百雜碎。』僧人說：『您的意思是什麼？』師父說：『終究是一堆灰。』問：『不落入各種因緣，請師父直說。』師父說：『落。』問：『什麼是清凈法身？』師父說：『廁所坑頭的籌子。』問：『什麼是戒、定、慧？』師父說：『破傢俱。』師父有一天升座說法，僧人問：『剛上法堂的時候，是怎樣的？』師父拍了一下禪床。僧人說：『不知道您的意思是什麼？』師父說：『無人過問價格，打你三百下。』問：『如果遇到大惡之人前來，還幫助他嗎？』師父說：『法久成弊。』僧人說：『慈悲在哪裡？』師父說：『年老成魔。』上堂說法，師父說：『宗師的血脈，或凡或聖。龍樹（Nāgārjuna），馬鳴（Aśvaghoṣa）。天堂地獄，鑊湯爐炭，牛頭獄卒。森羅萬象，日月星辰。他方此土，有情無情。』用手畫了一下，說：『都進入此宗。此宗門中，既能殺人，也能活人。殺人須得殺人刀，活人須得活人句。怎麼是殺人刀、活人句？說得出的，出來對大家說看。如果說不出，就辜負了平生。珍重。』問：『什麼是和尚的四無量心？』師父說：『放火殺人。』僧人說：

【English Translation】 English version: A monk asked: 'Like a drop in the ocean, receiving the master's guidance, how should one pursue the great matters of the lineage?' The master said: 'Before the Gaozu Hall, Fan Kuai was enraged. Know that within ten thousand miles, there is no smoke or dust.' Asked: 'Vimalakirti's (Vimalakīrti) chamber does not use the sun and moon for illumination, what does the abbot's chamber use for illumination?' The master said: 'Eyebrows split into the shape of the character eight.' The monk said: 'I do not understand your meaning.' The master said: 'Ears drooping to the shoulders.' Asked: 'What is the work that surpasses the teacher?' The master said: 'How long are this old monk's eyebrows?' Asked: 'What is the body that is uniquely revealed in the dust?' The master said: 'The thousand-person tent north of the border, the ten-thousand-斛(hú) boats of Jiangnan.' The monk said: 'In that case, it is not in the dust.' The master said: 'Those who only imitate speech, one note ten thousand practices.' Asked: 'What is the abbot's deepest place?' The master said: 'The cat has the merit of drinking blood in covenant, the tiger has the virtue of raising corpses.' The monk said: 'Could that be it?' The master said: 'The pestle pounds rice in the southeast, the mill grinds in the northwest.' Asked: 'What is the indestructible Vajra (Vajra) body?' The master said: 'A hundred mixed fragments.' The monk said: 'What is your meaning?' The master said: 'In the end, it is a pile of ashes.' Asked: 'Without falling into various conditions, please speak directly, Master.' The master said: 'Fall.' Asked: 'What is the pure Dharma (Dharma) body?' The master said: 'A counting stick in the toilet pit.' Asked: 'What are precepts, concentration, and wisdom?' The master said: 'Broken furniture.' One day, the master ascended the seat to preach, and a monk asked: 'When you first came to the Dharma hall, what was it like?' The master slapped the Zen (Zen) bed once. The monk said: 'I do not understand your meaning.' The master said: 'No one asks the price, strike you three hundred times.' Asked: 'If a great icchantika (icchantika) person comes, will you still help them?' The master said: 'The Dharma becomes corrupt over time.' The monk said: 'Where is compassion?' The master said: 'Growing old becomes demonic.' Ascending the hall to preach, the master said: 'The lineage of the patriarchs, whether ordinary or saintly. Nāgārjuna (Nāgārjuna), Aśvaghoṣa (Aśvaghoṣa). Heaven and hell, cauldrons and charcoal braziers, ox-headed jailers. The myriad phenomena, the sun, moon, and stars. Other lands and this land, sentient and insentient beings.' Drawing a line with his hand, he said: 'All enter this lineage. Within this lineage, one can both kill and give life. To kill, one must have a killing sword; to give life, one must have a life-giving phrase. What is the killing sword, the life-giving phrase? Those who can say it, come out and say it to the assembly. If you cannot say it, you have wasted your life. Treasure this.' Asked: 'What are the abbot's four immeasurable minds?' The master said: 'Setting fires and killing people.' The monk said:

慈悲何在。師曰。遇明眼人舉似。問不在內不在外不在中間。未審在甚麼處。師曰。南斗六北斗七。問如何是毗盧師法身主。師曰。僧排夏臘俗列耆年。曰向上更有事也無。師曰有。曰如何是向上事。師曰。萬里崖州君自去。臨行惆悵怨他誰。上堂良久曰。夫行腳禪流直須著忖。參學須具參學眼。見地須得見地句。方有相親分始得。不被諸境惑。亦不落於惡道。畢竟如何委悉。有時句到意不到。忘緣前塵分別影事。有時意到句不到。如盲摸象各說異端。有時意句俱到。打破虛空界。光明照十方。有時意句俱不到。無目之人縱橫走。忽然不覺落深坑。問如何是古今無異路。師曰。俗人盡裹頭。曰意旨如何。師曰。阇黎無席帽。問己事未明以何為驗。師曰。鬧市裡打靜槌。曰意旨如何。師曰。日午點金燈。問布鼓當軒擊誰是知音者。師曰。眼中有澀釘。曰未審此意如何。師曰。喬翁賽南神。僧請益柏樹子話。師曰。我不辭與汝說還信么。曰和尚重言爭敢不信。師曰。汝還聞檐頭水滴聲么。其僧豁然不覺失聲云㖿。師曰。爾見個甚麼道理。僧便以頌對曰。檐頭水滴。分明歷歷。打破乾坤。當下心息。師乃忻然。問僧。日暮投林朝離何處。曰新戒不曾學禪。師曰生身入地獄下去。後有僧舉到智門寬和尚處。門曰。何不道鎖匙在

【現代漢語翻譯】現代漢語譯本慈悲在哪裡？禪師說：『遇到有眼力的人就指給他看。』學僧問：『不在內，不在外，不在中間，那麼究竟在哪裡？』禪師說：『南斗六星，北斗七星。』學僧問：『如何是毗盧師（Vairochana，佛名，意為光明遍照）法身的主體？』禪師說：『僧人按照夏臘（出家受戒后的年資）排列，俗人按照年齡排列。』學僧說：『向上還有更進一步的事嗎？』禪師說：『有。』學僧問：『如何是向上事？』禪師說：『萬里之遙的崖州（地名）你自己去吧，臨行惆悵，又能怨誰呢？』禪師上堂說法，良久后說：『各位行腳參禪的人，必須仔細思量。參學要具備參學的眼光，見地要得到見地的語句，這樣才能有相親近的緣分。不被各種境界迷惑，也不會墮入惡道。』『究竟如何才能明白呢？』『有時語句到了，意思卻沒到，只是忘記因緣，執著於過去的塵影分別。有時意思到了，語句卻沒到，就像盲人摸象，各自說著不同的片面之詞。有時意思和語句都到了，打破虛空界，光明照耀十方。有時意思和語句都沒到，就像沒有眼睛的人到處亂走，忽然不覺地掉入深坑。』學僧問：『如何是古今沒有差異的道路？』禪師說：『俗人都包著頭。』學僧問：『意旨如何？』禪師說：『阇黎（Acarya，意為軌範師）沒有席帽。』學僧問：『自己本分事未明白，用什麼來驗證？』禪師說：『在鬧市裡敲打靜槌。』學僧問：『意旨如何？』禪師說：『中午點金燈。』學僧問：『用布做的鼓在大庭廣眾之下敲擊，誰是知音者？』禪師說：『眼睛裡有澀釘。』學僧問：『不知道這個意思如何？』禪師說：『喬翁（老頭）祭賽南神。』有僧人請教關於柏樹子的話頭。禪師說：『我不是不能為你解說，只是你相信嗎？』學僧說：『和尚您說的話，我怎麼敢不相信？』禪師說：『你聽到屋檐頭滴水的聲音嗎？』那個僧人忽然醒悟，忍不住失聲叫道：『啊！』禪師說：『你見到了什麼道理？』僧人便用偈頌回答說：『屋檐頭滴水，分明而有條理，打破乾坤，當下心息。』禪師非常高興。禪師問僧人：『日暮投宿山林，早晨從哪裡離開？』學僧說：『新受戒，不曾學禪。』禪師說：『活著就下地獄去吧。』後來有僧人把這件事舉給智門寬和尚聽，智門寬說：『為什麼不說鎖匙在？』

【English Translation】 English version Where is compassion? The Master said, 'Point it out to someone with discerning eyes.' A monk asked, 'It's not inside, not outside, not in the middle, so where exactly is it?' The Master said, 'The Big Dipper has six stars in the south, and seven in the north.' A monk asked, 'What is the master of the Dharmakaya (Dharma body) of Vairochana (Buddha whose name means 'he who illuminates everywhere')?' The Master said, 'Monks are ranked by their years since ordination (Vassa), and laypeople are ranked by their age.' The monk said, 'Is there anything further beyond this?' The Master said, 'Yes.' The monk asked, 'What is that further thing?' The Master said, 'Go yourself to Yazhou (place name), ten thousand miles away. If you are sad when you leave, who can you blame?' The Master ascended the Dharma seat and, after a long pause, said, 'All you wandering monks must contemplate carefully. To study, you must have the eyes of a student. To have insight, you must have the words of insight. Only then can you have a relationship of intimacy. You will not be deluded by all the realms, nor will you fall into evil paths.' 'How can you be sure of this?' 'Sometimes the words arrive, but the meaning does not, and you only forget the causes and conditions, clinging to the shadows of past discriminations. Sometimes the meaning arrives, but the words do not, like blind men touching an elephant, each speaking of different aspects. Sometimes both meaning and words arrive, breaking through the realm of emptiness, and the light shines in all directions. Sometimes neither meaning nor words arrive, like a blind man running around, suddenly falling into a deep pit without realizing it.' A monk asked, 'What is the path that is the same in ancient times and now?' The Master said, 'Laypeople all wrap their heads.' The monk asked, 'What is the meaning of this?' The Master said, 'The Acarya (teacher) has no seat hat.' A monk asked, 'If one's own affairs are not clear, how can one verify them?' The Master said, 'Strike a quiet mallet in the noisy market.' The monk asked, 'What is the meaning of this?' The Master said, 'Light a golden lamp at noon.' A monk asked, 'If a cloth drum is struck in public, who is the one who understands the sound?' The Master said, 'There are astringent nails in the eyes.' The monk asked, 'I don't know what this means.' The Master said, 'Old man Qiao sacrifices to the Southern God.' A monk asked for instruction on the topic of the cypress tree. The Master said, 'It's not that I can't explain it to you, but do you believe it?' The monk said, 'How could I not believe what the Master says?' The Master said, 'Do you hear the sound of the water dripping from the eaves?' That monk suddenly awoke and couldn't help but cry out, 'Ah!' The Master said, 'What principle did you see?' The monk then replied with a verse: 'Water dripping from the eaves, clear and distinct, breaks through the universe, and the mind immediately ceases.' The Master was very pleased. The Master asked a monk, 'At dusk, you lodge in the forest; where do you leave from in the morning?' The monk said, 'I am newly ordained and have not studied Chan.' The Master said, 'Go to hell alive.' Later, a monk told this to Zen Master Zhimeng Kuan, who said, 'Why not say the key is in?'

和尚手裡。師因去將息寮看病僧。僧乃問曰。和尚四大本空病從何來。師曰。從阇黎問處來。僧喘氣又問曰。不問時如何。師曰。撤手臥長空。僧曰㖿。便脫去。

潭州神鼎洪諲禪師襄水扈氏子。自遊方一衲以度寒暑。嘗與數耆宿至襄沔間。一僧舉論宗乘頗敏捷。會野飯山店中供辦。而僧論說不已。師曰。三界惟心萬法惟識。惟識惟心眼聲耳色。是甚麼人語。僧曰。法眼語。師曰。其義如何。曰惟心故根境不相到。惟識故聲色縱然。師曰。舌味是根境否。曰是。師以箸莢菜置口中含胡而語曰何謂相入耶。坐者駭然僧不能答。師曰。途路之樂終未到家。見解入微不名見道。參須實參。悟須實悟。閻羅大王不怕多語。僧拱而退。后反長沙隱於衡岳三生藏。有湘陰豪貴來游福嚴。即師之室見其氣貌閑靜一缽掛壁余無長物。傾愛之遂拜跪請曰。神鼎乃我家植福之地久乏宗匠。愿師俱往何如。師笑而諾之。即以己馬負師。至十年始成叢席。一朽床為說法座。其甘枯淡無比。又以德臘俱高諸方尊之。如古趙州。僧問。諸法未聞時如何。師曰。風蕭蕭雨颯颯。曰聞后如何。師曰。領話好。問魚鼓未鳴時如何。師曰。看天看地。曰鳴后如何。師曰。捧缽上堂。問古澗寒泉時如何。師曰。不是衲僧行履處。曰如何是衲僧行履處。師

【現代漢語翻譯】現代漢語譯本：和尚手裡拿著（東西）。禪師因此去將息寮看望生病的僧人。僧人於是問道：『和尚，四大（地、水、火、風，構成物質世界的四種基本元素）本性是空，病從何而來？』禪師說：『從你阇黎（梵語Acarya的音譯，意為導師）提問的地方來。』僧人喘著氣又問：『不問的時候如何？』禪師說：『撤手臥長空（放開一切，安臥于廣闊的天空）。』僧人『㖿』了一聲，便去世了。

潭州神鼎洪諲禪師，襄水扈氏之子。他四處遊方，一件衲衣（僧人的粗布衣服）度過寒暑。曾經與幾位年長的僧人到襄沔一帶。一位僧人談論宗乘（佛教的宗旨和教義）非常敏捷。恰逢在山間小店裡準備午飯，而那位僧人還在不停地論說。禪師說：『三界惟心（宇宙萬物都是心的顯現），萬法惟識（一切事物都是由意識所產生）。惟識惟心，眼聲耳色（眼睛所見的、耳朵所聽的），是誰說的話？』僧人說：『法眼（法眼文益禪師）說的。』禪師說：『其中的含義是什麼？』僧人說：『因為惟心，所以根（感覺器官）和境（感覺對像）不能互相到達；因為惟識，所以聲和色可以縱橫交錯。』禪師說：『舌頭和味道是根境嗎？』僧人說是。禪師用筷子夾起菜放到嘴裡，含糊不清地說：『何謂相入耶（怎麼說是互相進入呢）？』在座的人都驚駭，僧人不能回答。禪師說：『途路之樂終未到家（路上的快樂終究不是真正的家），見解入微不名見道（見解即使精微也不能稱為見道）。參須實參（參禪必須真正地參），悟須實悟（領悟必須真正地領悟）。閻羅大王不怕多語（閻羅王不怕你說得多）。』僧人拱手退下。後來回到長沙，隱居在衡岳三生藏。有湘陰的富豪來游福嚴，看到禪師的住所，見他氣度安閑平靜，一個缽掛在墻上，沒有多餘的物品。非常敬佩，於是拜跪請求說：『神鼎是我家植福之地，很久沒有宗師了。希望禪師一起去怎麼樣？』禪師笑著答應了。就用自己的馬馱著禪師。過了十年才建成叢席（寺院）。一張破舊的床作為說法座。他安於清貧淡泊，無人能比。又因為道德和僧臘（出家年限）都很高，各方都很尊敬他，如同古代的趙州禪師。僧人問：『諸法未聞時如何（沒有聽聞佛法時是什麼樣的）？』禪師說：『風蕭蕭雨颯颯（風在蕭蕭地吹，雨在颯颯地下）。』僧人問：『聞后如何（聽聞佛法后是什麼樣的）？』禪師說：『領話好（好好領會話中的意思）。』問：『魚鼓未鳴時如何（魚鼓沒有敲響時是什麼樣的）？』禪師說：『看天看地（看看天，看看地）。』問：『鳴后如何（敲響后是什麼樣的）？』禪師說：『捧缽上堂（拿著缽去上堂）。』問：『古澗寒泉時如何（古老山澗的寒冷泉水是什麼樣的）？』禪師說：『不是衲僧行履處（不是僧人應該行走的地方）。』問：『如何是衲僧行履處（什麼是僧人應該行走的地方）？』

【English Translation】 English version: A monk held something in his hand. The master went to the infirmary to see a sick monk. The monk then asked, 'Venerable, the four elements (earth, water, fire, and wind, the four basic elements that constitute the material world) are fundamentally empty; where does the illness come from?' The master said, 'It comes from where you, Acarya (Sanskrit for teacher), are asking.' The monk gasped and asked again, 'What about when I don't ask?' The master said, 'Release your grip and lie down in the vast sky.' The monk said, 'Ah,' and then passed away.

Chan Master Hongyin of Shending Temple in Tanzhou was a native of Xiangshui, surnamed Hu. He traveled around with only a coarse robe to endure the cold and heat. Once, he was with several elderly monks in the Xiang and Mian region. One monk was quite quick in discussing the teachings of the school. It happened to be lunchtime at a mountain shop, and while food was being prepared, the monk continued to discuss endlessly. The master said, 'The three realms are only mind (the universe is a manifestation of the mind), and all dharmas are only consciousness (all things are produced by consciousness). Only consciousness, only mind, eye-sense, ear-sense, what words are these?' The monk said, 'The words of Fayan (Chan Master Fayan Wenyi).' The master said, 'What is the meaning of that?' The monk said, 'Because it is only mind, the root (sense organs) and object (sense objects) cannot reach each other; because it is only consciousness, sound and color can intermingle freely.' The master said, 'Are tongue and taste root and object?' The monk said yes. The master picked up a vegetable with chopsticks, put it in his mouth, and mumbled, 'What do you mean by entering each other?' Those present were astonished, and the monk could not answer. The master said, 'The pleasure of the journey is not yet home (the pleasure on the road is not the real home), subtle understanding is not called seeing the Way (even subtle understanding cannot be called seeing the Way). Practice must be real practice, enlightenment must be real enlightenment. King Yama is not afraid of many words (King Yama is not afraid of you talking too much).' The monk bowed and withdrew. Later, he returned to Changsha and lived in seclusion at the Three Lives Cave on Mount Heng. A wealthy man from Xiangyin came to visit Fuyan and saw the master's residence, noting his calm and peaceful demeanor, a bowl hanging on the wall, and no extra possessions. He was deeply impressed and knelt down, saying, 'Shending is where my family plants blessings, and it has been without a master for a long time. How about the master coming with me?' The master smiled and agreed. He used his own horse to carry the master. It took ten years to build a monastery. An old bed served as the Dharma seat. He was content with poverty and simplicity, unmatched by anyone. Moreover, because his virtue and seniority were high, he was respected by all, like the ancient Chan Master Zhaozhou. A monk asked, 'What is it like when the dharmas have not been heard?' The master said, 'The wind whistles, the rain patters.' The monk asked, 'What is it like after hearing?' The master said, 'It is good to understand the words.' Asked, 'What is it like when the wooden fish drum has not sounded?' The master said, 'Look at the sky, look at the earth.' Asked, 'What is it like after sounding?' The master said, 'Carry the bowl to the Dharma hall.' Asked, 'What is it like with the cold spring in the ancient ravine?' The master said, 'It is not where a monk should walk.' Asked, 'Where should a monk walk?'

曰。不見有古澗寒泉。問兩手獻尊堂時如何。師曰。是甚麼。問學人到寶山空手回時如何。師曰。臘月三十日。問如何是和尚家風。師曰。飢不擇食。問如何是和尚為人句。師曰。拈柴擇菜。曰莫只這便是也無。師曰。更須子細。問撥塵見佛時如何。師曰。佛亦是塵。問如何是道人活計。師曰。山僧自小不曾入學堂。官人指木魚問。這個是甚麼。師曰。驚回多少瞌睡人。官曰。洎不到此間。師曰。無心打無心。問如何是清凈法身。師曰。灰頭土面。曰為甚麼如此。師曰。爭怪得山僧。曰未審法身向上還有事也無。師曰有。曰如何是向上事。師曰。毗盧頂上金冠子。問菩提本無樹何處得子來。師曰。喚作無得么。問持地菩薩修路等佛和尚修橋等何人。師曰。近后。問和尚未見先德時如何。師曰。東行西行。曰見后如何。師曰。橫擔拄杖。上堂舉洞山曰。貪嗔癡太無知。賴我今朝識得伊。行便打坐便槌。分付心王子細推。無量劫來不解脫。問汝三人知不知。師曰。古人與么道。神鼎則不然。貪嗔癡實無知。十二時中任從伊。行即往坐即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。

襄州谷隱山蘊聰慈照禪師廣州張氏子。初參百丈恒和尚因結夏。百丈上堂舉中觀論曰。正覺無名相隨緣即道場。師便出問。

{ "translations": [ "現代漢語譯本：", "問：未見有古老的山澗和寒冷的泉水，請問兩手捧著供品獻給尊長時，是怎樣的情景？", "師父答：這是什麼？", "問：學人到了寶山卻空手而歸，是怎樣的情景？", "師父答：就像臘月三十日（除夕，一年將盡）。", "問：什麼是和尚的家風？", "師父答：飢餓時不挑揀食物。", "問：什麼是和尚為人處世的準則？", "師父答：撿柴時選擇，擇菜時挑選。", "問：莫非僅僅就是這些嗎？", "師父答：還需要更加仔細地體悟。", "問：撥開塵土見到佛時，是怎樣的情景？", "師父答：佛也是塵土。", "問：什麼是道人（修行人）的活計？", "師父答：山僧從小就沒有上過學堂。", "官員指著木魚問：這個是什麼？", "師父答：驚醒了多少瞌睡的人。", "官員說：我若不到這裡，就不會知道。", "師父答：無心敲打無心。", "問：什麼是清凈法身？", "師父答：灰頭土臉。", "問：為什麼會這樣？", "師父答：這怎麼能怪得了山僧呢？", "問：請問法身向上還有更高的境界嗎？", "師父答：有。", "問：什麼是向上的境界？", "師父答：毗盧（Vairochana，光明遍照）佛頂上的金冠。", "問：菩提（Bodhi，覺悟）本無樹，那麼覺悟之子從何而來？", "師父答：可以稱之為『無所得』嗎？", "問：持地菩薩（Dharanimdhara Bodhisattva）修路，佛和和尚修橋，他們是什麼人？", "師父答：是後來者。", "問：和尚您未曾見到先德（先賢）時，是怎樣的？", "師父答：東行西行。", "問：見到之後又是如何？", "師父答：橫擔著拄杖。", "上堂時，師父引用洞山（Dongshan，禪宗祖師）的話說：貪嗔癡（greed, hatred, delusion）太無知，幸好我今天認識了它們。行走時打，坐禪時槌，分付心王仔細推敲。無量劫（kalpa，極長的時間單位）來不得解脫。問你們三人知不知道？", "師父說：古人是這麼說的，神鼎（Shending，禪師名號）卻不這麼認為。貪嗔癡確實無知，十二時辰（一天）中任由它們。行走時就行走，坐禪時就隨順，分付心王又能做什麼呢？無量劫來本來就解脫了，何須再問知不知道？", "", "襄州谷隱山蘊聰慈照禪師，是廣州張氏之子。最初參拜百丈恒和尚，因為結夏安居（retreat）。百丈上堂時引用中觀論（Madhyamaka）說：正覺（perfect enlightenment）沒有名相，隨緣就是道場（bodhimanda，悟道的場所）。這位禪師便出來提問。" ], "english_translations": [ "English version:", "Asked: 'I don't see any ancient mountain streams or cold springs. What is it like when offering a respectful gift with both hands to the elder?'", "The Master said: 'What is that?'", "Asked: 'What is it like when a student returns empty-handed from a mountain of treasures?'", "The Master said: 'It's like the thirtieth day of the twelfth month (Lunar New Year's Eve, the end of the year).'", "Asked: 'What is the family tradition of a monk?'", "The Master said: 'Not being picky about food when hungry.'", "Asked: 'What is the principle of a monk's conduct?'", "The Master said: 'Choosing firewood when gathering it, selecting vegetables when picking them.'", "Asked: 'Is that all there is to it?'", "The Master said: 'You need to understand it more carefully.'", "Asked: 'What is it like when one sees the Buddha (Buddha, the awakened one) after clearing away the dust?'", "The Master said: 'The Buddha is also dust.'", "Asked: 'What is the livelihood of a Daoist (Taoist, a person who cultivates the Dao)?'", "The Master said: 'This mountain monk has never attended school since childhood.'", "An official pointed to the wooden fish and asked: 'What is this?'", "The Master said: 'It startles awake many sleepy people.'", "The official said: 'If I hadn't come here, I wouldn't have known.'", "The Master said: 'Unintentional striking of unintentionality.'", "Asked: 'What is the pure Dharma body (Dharmakaya, the body of truth)?'", "The Master said: 'Ash-covered head and dirt-covered face.'", "Asked: 'Why is it like that?'", "The Master said: 'How can you blame this mountain monk?'", "Asked: 'May I ask if there is anything beyond the Dharma body?'", "The Master said: 'Yes.'", "Asked: 'What is beyond?'", "The Master said: 'The golden crown on Vairochana's (Vairochana, the universal Buddha) head.'", "Asked: 'Bodhi (Bodhi, enlightenment) originally has no tree, so where does the child of enlightenment come from?'", "The Master said: 'Can it be called \'nothing gained\'?'", "Asked: 'Dharanimdhara Bodhisattva (Dharanimdhara Bodhisattva, the earth-holding bodhisattva) repairs roads, and Buddhas and monks build bridges. Who are they?'", "The Master said: 'They are the later ones.'", "Asked: 'What was it like when the monk had not yet seen the virtuous predecessors?'", "The Master said: 'Going east and going west.'", "Asked: 'What is it like after seeing them?'", "The Master said: 'Carrying the staff horizontally.'", "During the Dharma talk, the Master quoted Dongshan (Dongshan, a Zen master) saying: 'Greed, hatred, and delusion (greed, hatred, delusion) are too ignorant. Fortunately, I recognize them today. Strike when walking, hammer when sitting. Entrust the mind-king to ponder carefully. For countless kalpas (kalpa, an extremely long unit of time) one cannot be liberated. Do the three of you know?'", "The Master said: 'The ancients said so, but Shending (Shending, a Zen master's name) doesn't think so. Greed, hatred, and delusion are truly ignorant. Let them be throughout the twelve hours (a day). Walk when walking, follow when sitting. What can entrusting the mind-king do? For countless kalpas, one has been liberated from the beginning. Why ask whether one knows or not?'", "", "Zen Master Yuncong Cizhao of Guyin Mountain in Xiangzhou, was a son of the Zhang family in Guangzhou. He initially visited Master Baizhang Heng because of the summer retreat. During Baizhang's Dharma talk, he quoted the Madhyamaka (Madhyamaka, the Middle Way school of Buddhism) saying: 'Perfect enlightenment (perfect enlightenment) has no name or form, following conditions is the bodhimanda (bodhimanda, the place of enlightenment).' This Zen master then came out and asked a question." ] }

如何是正覺無名相。丈曰。汝還見露柱么。師曰。如何是隨緣即道場。丈曰。今日結夏。次參首山問。學人親到寶山空手回時如何。山曰家家門前火把子。師于言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。後到大陽。玄和尚問。近離甚處。師曰。襄州。陽曰。作么生是不隔底句。師曰。和尚住持不易。陽曰。且坐喫茶。師便參眾去。侍者問。適來新到只對住持不易。和尚為甚麼教坐喫茶。陽曰。我獻他新羅附子。他酬我舶上茴香。爾去問他有語在。侍者請師喫茶問。適來只對和尚道住持不易意旨如何。師曰。真鍮不博金。住后僧問。如何是佛。師曰。邛州多出九節杖。曰謝師指示。師曰。且莫作答佛話會卻。問來時無物去時空二路。俱迷。如何得不迷去。師曰。秤頭半斤秤尾八兩。問如何是古佛心。師曰。踏著秤錘硬似鐵。曰意旨如何。師曰。明日向汝道。問青山淥水即不問。急切一句作么生道。師曰。手過膝耳垂肩。問如何是道。師曰。車碾馬踏。曰如何是道中人。師曰。橫眠豎坐。問日往月來遷不覺年衰老還有不老者么。師曰有。曰如何是不老者。師曰。虬龍筋力高聲叫。晚后精靈轉更多。問如何是學人深深處。師曰。烏龜水底深藏六。曰未審其中事若何。師曰。路上行人莫與知。問

【現代漢語翻譯】現代漢語譯本如何是正覺無名相？（如何是真正覺悟的、不可言說的境界？）丈（禪杖，這裡指代禪師）曰：『你還看見露柱（寺院中用以支撐屋檐的柱子）嗎？』師曰：『如何是隨緣即道場？（如何是順應因緣，當下即是修行之處？）』丈曰：『今日結夏（僧侶夏季安居修行開始的日子）。』後來，參訪首山（禪師名）問：『學人親到寶山空手回時如何？（學人親自到了寶山，卻空手而歸，這是什麼意思？）』山曰：『家家門前火把子（每個人家門口都有火把）。』師于言下大悟（禪師在聽了這句話后，當下開悟）。呈偈曰：『我今二十七，訪道曾尋覓，今朝喜得逢，要且不相識。（我今年二十七歲，爲了求道四處尋訪，今天很高興遇到了，但卻並不相識。）』後到大陽（地名），玄和尚問：『近離甚處？（最近從哪裡來？）』師曰：『襄州（地名）。』陽曰：『作么生是不隔底句？（如何是不隔閡的、直截了當的一句話？）』師曰：『和尚住持不易（和尚主持寺院不容易）。』陽曰：『且坐喫茶（先坐下喝茶）。』師便參眾去（禪師就去參訪大眾了）。侍者問：『適來新到只對住持不易，和尚為甚麼教坐喫茶？（剛才新來的只是回答說主持寺院不容易，和尚為什麼讓他坐下喝茶？）』陽曰：『我獻他新羅附子（我獻給他新羅出產的附子），他酬我舶上茴香（他回贈我海外運來的茴香）。爾去問他有語在（你去問他，他有話要說）。』侍者請師喫茶問：『適來只對和尚道住持不易意旨如何？（剛才只是對和尚說主持寺院不容易，這是什麼意思？）』師曰：『真鍮不博金（真正的黃銅不和黃金交易）。』住后，僧問：『如何是佛？（什麼是佛？）』師曰：『邛州多出九節杖（邛州出產很多九節杖）。』曰：『謝師指示（感謝禪師的指示）。』師曰：『且莫作答佛話會卻（不要把這個理解成回答關於佛的話）。』問：『來時無物去時空二路，俱迷，如何得不迷去？（來的時候什麼都沒有，去的時候也是空空如也，這兩條路都讓人迷惑，如何才能不迷惑呢？）』師曰：『秤頭半斤秤尾八兩（秤的開頭是半斤，秤的結尾是八兩）。』問：『如何是古佛心？（什麼是古佛的心？）』師曰：『踏著秤錘硬似鐵（踩著秤錘，硬得像鐵一樣）。』曰：『意旨如何？（這是什麼意思？）』師曰：『明日向汝道（明天告訴你）。』問：『青山淥水即不問，急切一句作么生道？（青山綠水就不問了，緊急情況下該怎麼說？）』師曰：『手過膝耳垂肩（手長過膝蓋，耳朵垂到肩膀）。』問：『如何是道？（什麼是道？）』師曰：『車碾馬踏（車碾馬踏）。』曰：『如何是道中人？（什麼是得道之人？）』師曰：『橫眠豎坐（橫著睡，豎著坐）。』問：『日往月來遷不覺年衰老，還有不老者么？（日月流逝，不知不覺人就衰老了，還有不老的東西嗎？）』師曰：『有（有）。』曰：『如何是不老者？（什麼是不老的東西？）』師曰：『虬龍筋力高聲叫，晚后精靈轉更多（虬龍的筋骨力氣，高聲鳴叫，到了晚上，精神反而更加旺盛）。』問：『如何是學人深深處？（什麼是學人最深的地方？）』師曰：『烏龜水底深藏六（烏龜在水底深深地藏著六根）。』曰：『未審其中事若何？（不知道其中的事情是怎樣的？）』師曰：『路上行人莫與知（路上的行人不要告訴他們）。』問

【English Translation】 English version 『What is true enlightenment without name or form? (What is the state of true awakening, which is beyond words?)』 The Master (referring to the Zen master, using his staff as a symbol) said, 『Do you still see the pillar supporting the eaves (the pillar in the temple)?』 The monk asked, 『What is it to make the place where one is, a place of enlightenment? (What does it mean to adapt to circumstances and make the present moment the place of practice?)』 The Master said, 『Today is the beginning of the summer retreat (the day when monks begin their summer retreat for practice).』 Later, visiting Shoushan (name of a Zen master), the monk asked, 『What is it like when a student arrives at the mountain of treasures but returns empty-handed? (What does it mean to arrive at the mountain of treasures but return empty-handed?)』 Shoushan said, 『Every house has a torch in front of its door (every household has a torch).』 Upon hearing this, the monk had a great awakening. He presented a verse, saying, 『I am now twenty-seven, seeking the Way I have searched, today I am happy to meet it, but still, I do not recognize it.』 Later, arriving at Dayang (place name), Zen Master Xuan asked, 『Where have you come from recently?』 The monk said, 『Xiangzhou (place name).』 Xuan said, 『What is a phrase that is without separation? (What is a direct and unhindered phrase?)』 The monk said, 『It is not easy for the Master to maintain the monastery (it is not easy for the Master to manage the monastery).』 Xuan said, 『Sit down and have some tea (sit down and have some tea first).』 Then the monk went to visit the assembly. The attendant asked, 『The newcomer only said that it is not easy to maintain the monastery, why did the Master tell him to sit down and have tea?』 Xuan said, 『I offered him Aconitum from Silla (I offered him Aconitum produced in Silla), and he repaid me with fennel from overseas ships (he repaid me with fennel transported from overseas). Go ask him, he has something to say.』 The attendant invited the monk to have tea and asked, 『Just now, you only said to the Master that it is not easy to maintain the monastery, what is the meaning of that?』 The monk said, 『True brass does not trade for gold (true brass does not trade with gold).』 After residing there, a monk asked, 『What is Buddha? (What is Buddha?)』 The monk said, 『Qiongzhou produces many nine-section staffs (Qiongzhou produces many nine-section staffs).』 The monk said, 『Thank you for the instruction (thank you for the instruction).』 The monk said, 『Don't interpret this as an answer about Buddha (don't interpret this as an answer about Buddha).』 The monk asked, 『Coming with nothing and leaving with emptiness, both paths are confusing, how can one not be confused? (Coming with nothing and leaving with emptiness, both paths are confusing, how can one not be confused?)』 The monk said, 『Half a catty at the head of the scale, eight taels at the tail of the scale (half a catty at the head of the scale, eight taels at the tail of the scale).』 The monk asked, 『What is the mind of the ancient Buddha? (What is the mind of the ancient Buddha?)』 The monk said, 『Stepping on the weight of the scale is as hard as iron (stepping on the weight of the scale is as hard as iron).』 The monk said, 『What is the meaning of that? (What is the meaning of that?)』 The monk said, 『I will tell you tomorrow (I will tell you tomorrow).』 The monk asked, 『I won't ask about the green mountains and clear waters, but what is a quick and urgent phrase? (I won't ask about the green mountains and clear waters, but what is a quick and urgent phrase?)』 The monk said, 『Hands past the knees, ears drooping to the shoulders (hands past the knees, ears drooping to the shoulders).』 The monk asked, 『What is the Way? (What is the Way?)』 The monk said, 『Run over by carts and trampled by horses (run over by carts and trampled by horses).』 The monk said, 『What is a person on the Way? (What is a person on the Way?)』 The monk said, 『Sleeping horizontally, sitting vertically (sleeping horizontally, sitting vertically).』 The monk asked, 『The days and months pass, and one doesn't realize that old age is approaching, is there anything that doesn't age? (The days and months pass, and one doesn't realize that old age is approaching, is there anything that doesn't age?)』 The monk said, 『Yes (yes).』 The monk said, 『What is it that doesn't age? (What is it that doesn't age?)』 The monk said, 『The strength of the dragon's sinews roars loudly, and in the evening, the spirit becomes even more vigorous (the strength of the dragon's sinews roars loudly, and in the evening, the spirit becomes even more vigorous).』 The monk asked, 『What is the deepest place for a student? (What is the deepest place for a student?)』 The monk said, 『The turtle deeply hides its six senses at the bottom of the water (the turtle deeply hides its six senses at the bottom of the water).』 The monk said, 『I don't know what the matter is? (I don't know what the matter is?)』 The monk said, 『Don't tell the travelers on the road (don't tell the travelers on the road).』 The monk asked

古人索火意旨如何。師曰。任他滅。曰滅后如何。師曰。初三十一因作清涼河堰。僧問。忽遇洪水滔天還堰得也無。師曰。上拄天下拄地。曰劫火洞然又作么生。師曰。橫出豎沒。問深山巖崖中還有佛法也無。師曰有。曰如何是深山巖崖中佛法。師曰。奇怪石頭形似虎。火燒松樹勢如龍。問古人道見色便見心。露柱是色那個是心。師曰。晝見簸箕星。曰意旨如何。師曰。柳營節級橫階上。問如何是道。師曰。善犬帶牌。曰為甚如此。師曰。令人懼見。上堂。十五日已前諸佛生。十五日已后諸佛減。十五日已前諸佛生。爾不得離我這裡。若離我這裡我有鉤子鉤爾。十五日已后諸佛滅。爾不得住我這裡。若住我這裡我有錐子錐爾。且道正當十五日。用鉤即是。用錐即是。遂有偈曰。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。問如何是無縫塔。師曰。直下看。曰如何是塔中人。師曰。退後退後。問承古有言。只這如今誰動口。意旨如何。師曰。莫認驢鞍橋作阿爺下頷。張茂崇太保問。摩騰入漢已涉繁詞。達磨單傳請師直指。師曰。冬不寒臘后看。問若能轉物即同如來。萬象是物如何轉得。師曰。吃了飯無些子意智。問寸絲不掛法網無邊。為甚麼卻有迷悟。師曰。兩桶一擔。問有情有用無情無用。如何是無情應用。

【現代漢語翻譯】現代漢語譯本：問：古人索火的意旨是什麼？師父說：任憑它熄滅。問：熄滅后又如何呢？師父說：初三十一，（人們）因此築起清涼河的堤壩。有僧人問：如果遇到洪水滔天，還能築起堤壩嗎？師父說：上能頂天，下能立地。問：如果劫火燃燒起來，又該怎麼辦？師父說：橫著出來，豎著沒入。問：深山巖崖中還有佛法嗎？師父說：有。問：什麼是深山巖崖中的佛法？師父說：奇怪的石頭形狀像老虎，火燒的松樹姿態如龍。問：古人說『見色便見心』，露柱是色，哪個是心？師父說：白天看見簸箕星。問：意旨是什麼？師父說：柳營的節級橫在臺階上。問：什麼是道？師父說：好狗帶著牌子。問：為什麼這樣說？師父說：令人害怕看見。（師父）上堂說法：十五日之前，諸佛出生；十五日之後，諸佛消減。十五日之前，諸佛出生，你們不能離開我這裡，如果離開我這裡，我有鉤子鉤住你們。十五日之後，諸佛滅度，你們不能住在我這裡，如果住在我這裡，我有錐子錐你們。那麼，正在十五日這天，是用鉤子好呢，還是用錐子好呢？於是作偈說：正當十五日，鉤錐一時息。更擬問如何，回頭日又出。問：什麼是無縫塔？（Wufeng Pagoda, 指沒有縫隙的塔，比喻圓融無礙的境界）師父說：直接看。問：什麼是塔中人？師父說：退後，退後。問：承蒙古人有言，『只這如今誰動口』，意旨是什麼？師父說：不要把驢鞍橋認作阿爺的下巴。張茂崇太保問：摩騰（Moteng, 東漢時期的印度僧侶）入漢已經涉及繁瑣的言辭，達磨（Damo, 即菩提達摩，禪宗初祖）單傳，請師父直接指示。師父說：冬天不寒冷，要到臘月之後才看得出來。問：如果能轉物就等同如來，萬象是物，如何轉變得了？師父說：吃了飯沒有一點意智。問：寸絲不掛，法網無邊，為什麼卻有迷悟？師父說：兩桶一擔。問：有情有用，無情無用，什麼是無情應用？

【English Translation】 English version: Question: What is the meaning of the ancients seeking fire? The master said: Let it extinguish. Question: What happens after it extinguishes? The master said: On the 30th or 1st (of the month), (people) therefore build dams on the Qingliang River (Qingliang River, a river name). A monk asked: If there is a devastating flood, can the dam still be built? The master said: It can support the sky above and stand on the earth below. Question: If the fire of the kalpa (kalpa, an aeon or cosmic cycle) burns, what should be done? The master said: Go out horizontally, and disappear vertically. Question: Is there still Buddha-dharma in the deep mountains and cliffs? The master said: Yes. Question: What is the Buddha-dharma in the deep mountains and cliffs? The master said: Strange stones are shaped like tigers, and burning pine trees have the posture of dragons. Question: The ancients said, 'Seeing form is seeing mind.' The pillar is form, which is the mind? The master said: Seeing the winnowing-fan star (Winnowing-fan star, a constellation) in the daytime. Question: What is the meaning? The master said: The company commander of the willow camp (willow camp, a military camp) is across the steps. Question: What is the Dao (Dao, the Way)? The master said: A good dog wears a tag. Question: Why do you say that? The master said: It makes people afraid to see it. (The master) ascended the hall and preached: Before the fifteenth day, all Buddhas are born; after the fifteenth day, all Buddhas diminish. Before the fifteenth day, all Buddhas are born, you must not leave here. If you leave here, I have hooks to hook you. After the fifteenth day, all Buddhas pass away, you must not stay here. If you stay here, I have awls to prick you. So, on the fifteenth day, is it better to use hooks or awls? Then he composed a verse: On the fifteenth day, Hooks and awls rest at once. If you ask further, Turning your head, the sun rises again. Question: What is a seamless pagoda? (Wufeng Pagoda, referring to a pagoda without seams, a metaphor for a state of perfect harmony) The master said: Look directly. Question: What is the person in the pagoda? The master said: Step back, step back. Question: I have heard the ancients say, 'Who is moving their mouth right now?' What is the meaning? The master said: Don't mistake the donkey saddle for your father's chin. Zhang Maochong (Zhang Maochong, a high-ranking official) asked: Moteng (Moteng, an Indian monk in the Eastern Han Dynasty) entering Han has already involved complicated words. Damo (Damo, i.e., Bodhidharma, the first patriarch of Zen) transmits directly. Please, Master, give a direct instruction. The master said: Winter is not cold; you will see after the twelfth lunar month. Question: If one can transform things, one is equal to the Tathagata (Tathagata, thus-gone, an epithet of the Buddha). All phenomena are things, how can they be transformed? The master said: After eating, there is no wisdom at all. Question: Not hanging an inch of thread, the net of Dharma is boundless, why is there delusion and enlightenment? The master said: Two buckets on one shoulder. Question: Sentient beings are useful, insentient beings are useless. What is insentient application?

師曰。獨扇門子盡夜開。上堂。舂景溫和春雨普潤萬物生芽。甚麼處不沾恩。且道承恩力一句作么生道。良久曰。春雨一滴滑如油。問如何是學人自己法身。師曰。每日搬柴不易。曰此是大眾底。如何是學人底。師曰。三生六十劫。問逐日開單展缽以何報答施主之恩。師曰。被這一問和我愁殺。曰恁么則謝供養也。師曰。得甚麼人氣力。僧禮拜。師曰。明日更吃一頓。問古人急水灘頭毛毬子意旨如何。師曰。云開月朗。問急水灘頭連底石意旨如何。師曰。屋破見青天。曰屋破見青天意旨如何。師曰。通上徹下。問一處火發任從爾救。八方齊發時如何。師曰快。曰還求出也無。師曰。若求出即燒殺爾。僧禮拜。師曰。直饒爾不求出也燒殺爾。示眾。第一句道得石里迸出。第二句道得挨拶將來。第三句道得自救不了。上堂。五白貓兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外甥。作么生是許外甥底句莫錯舉。僧入室問。正當與么時還有師也無。師曰。燈明連夜照。甚處不分明。曰畢竟事如何。師曰來。曰是寒食。

汝州廣慧院元璉禪師泉州陳氏。到首山。山問。近離甚處。師曰。漢上。山豎起拳曰。漢上還有這個么。師曰。這個是甚麼碗鳴聲。山曰瞎。師曰。恰是。拍一拍便出。他日又問。學人親到

寶山空手回時如何。山曰。家家門前火把子。師當下大悟云。某甲不疑天下老和尚舌頭也。山曰。汝會處作么生。與我說來看。師曰。只是地上水碙砂也。山曰。汝會也。師便禮拜住后僧問。如何是祖師西來意。師曰。竹竿頭上曜紅旗。楊憶侍郎。問天上無彌勒地下無彌勒。未審在甚麼處。師曰。敲磚打瓦。又問。風穴道金沙灘頭馬郎婦意旨如何。師曰。更道也不及。僧問。如何是無位真人。師曰。上木下鐵。曰恁么則罪歸有處也。師曰。判官擲下筆。僧禮拜。師曰。拖出。問如何是佛。師曰。兩個不是多。上堂。臨濟兩堂首座相見同時下喝。諸人且道還有賓主也無。若道有隻是個瞎漢。若道無亦是個瞎漢。不有不無萬里崖州。若向這裡道得也好與三十棒。若道不得亦與三十棒。衲僧家到這裡作么生出得山僧圈䙡去。良久曰。苦哉蝦蟆蚯蚓𨁝跳上三十三天撞著須彌山百雜碎。拈拄杖曰。一隊無孔鐵錘。速退速退。

并州承天院三交智嵩禪師範陽人。參首山問。如何是佛法的的大意。山曰。楚王城畔汝水東流。師於此有省頓契佛意。乃作三玄偈曰。須用直須用。心意莫定動。三歲師子吼。十方沒狐種。我有真如性。如同幕里隱。打破六門關。顯出毗盧印。真骨金剛體可夸。六塵一拂永無遮。廓落世界空為體。體上

【現代漢語翻譯】現代漢語譯本：問：『寶山空手回時如何？』（比喻徒勞無功，一無所獲）山（首山省念禪師）說：『家家門前火把子。』（比喻佛性光明，人人本自具足，無需外求）師（智嵩禪師）當下大悟，說：『某甲（我）不疑天下老和尚舌頭也。』（我不再懷疑天下老和尚所說的話了，意指完全相信並理解了禪師的教誨）山說：『汝（你）會處作么生？與我說來看。』（你領會的地方是怎樣的？說來給我聽聽）師說：『只是地上水碙砂也。』（只是地上普通的水泡和沙子罷了，意指平常無奇，道在日用之中）山說：『汝會也。』（你領會了）師便禮拜。住后，僧問：『如何是祖師西來意？』（什麼是祖師從西方（印度）傳來的真意？）師說：『竹竿頭上曜紅旗。』（竹竿頭上飄揚著紅旗，意指目標明確，直指人心）楊憶侍郎問：『天上無彌勒（Maitreya，未來佛），地下無彌勒，未審在甚麼處？』（天上沒有彌勒佛，地下也沒有彌勒佛，那麼彌勒佛究竟在哪裡？）師說：『敲磚打瓦。』（就在敲磚打瓦這些日常瑣事中，意指道在當下，無處不在）又問：『風穴（禪師名）道金沙灘頭馬郎婦（觀音菩薩的化身）意旨如何？』（風穴禪師所說的金沙灘頭馬郎婦是什麼意思？）師說：『更道也不及。』（再說也來不及了，意指不可言說，只能意會）僧問：『如何是無位真人？』（什麼是沒有地位的真人？指本性）師說：『上木下鐵。』（上面是木，下面是鐵，合起來是『枷』字，意指被束縛的狀態）曰：『恁么則罪歸有處也。』（這樣說來，罪過就有歸屬的地方了？）師說：『判官擲下筆。』（判官扔下筆，意指超越了是非善惡的判斷）僧禮拜。師說：『拖出。』（拖出去，意指不落言詮，棒喝警醒）問：『如何是佛？』（什麼是佛？）師說：『兩個不是多。』（兩個就不是多了，意指不二法門，超越對立）上堂。臨濟（Linji，禪宗宗派）兩堂首座相見，同時下喝。諸人且道還有賓主也無？（各位，你們說這裡面還有賓主之分嗎？）若道有，只是個瞎漢。（如果說有，那就是瞎子，意指執著于表象）若道無，亦是個瞎漢。（如果說沒有，也是個瞎子，意指否定了現象的存在）不有不無，萬里崖州。（既不能說有，也不能說無，就像萬里之外的崖州一樣遙不可及，意指超越二元對立）若向這裡道得也好與三十棒。（如果能在這裡說得清楚，也該打三十棒）若道不得亦與三十棒。（如果說不清楚，也該打三十棒，意指無論如何都要打破執著）衲僧家到這裡作么生出得山僧圈䙡去？（出家人到了這裡，要怎樣才能跳出我的圈套？）良久曰：『苦哉！蝦蟆蚯蚓𨁝跳上三十三天，撞著須彌山（Mount Sumeru，佛教中的聖山），百雜碎。』（可悲啊！蛤蟆和蚯蚓妄想跳上三十三天，結果撞到須彌山，粉身碎骨，比喻不自量力）拈拄杖曰：『一隊無孔鐵錘。速退速退。』（舉起拄杖說：『這是一隊沒有孔的鐵錘，快退！快退！』意指不可阻擋，棒喝驅散妄念）并州承天院三交智嵩禪師，范陽人。參首山（禪師名）問：『如何是佛法的大意？』（什麼是佛法最重要的意義？）山曰：『楚王城畔汝水東流。』（楚王城邊汝水向東流，意指自然而然，無為而為）師於此有省，頓契佛意。（智嵩禪師因此有所領悟，頓時契合了佛的真意）乃作三玄偈曰：『須用直須用，心意莫定動。三歲師子吼，十方沒狐種。我有真如性，如同幕里隱。打破六門關，顯出毗盧印（Vairocana，佛的法身）。真骨金剛體可夸，六塵一拂永無遮。廓落世界空為體，體上……』（於是作了三玄偈說：『必須用就必須用，心意不要動搖。三歲的獅子吼，十方沒有狐貍的軌跡。我有真如自性，如同隱藏在幕里。打破眼耳鼻舌身意六根的關卡，顯現出毗盧遮那佛的印記。真骨金剛之體值得稱讚，六塵一拂永遠沒有遮蔽。廓然空曠的世界以空為本體，本體上……』）

【English Translation】 English version: Question: 'What is it like to return empty-handed from Treasure Mountain?' (A metaphor for fruitless effort, gaining nothing) The Mountain (Shoushan Shengnian Chan Master) said: 'Every family has a torch in front of their door.' (A metaphor for the light of Buddha-nature, which everyone inherently possesses and does not need to seek externally) The Master (Zhisong Chan Master) immediately had a great enlightenment and said: 'I no longer doubt the tongues of the old monks in the world.' (I no longer doubt what the old monks in the world say, meaning complete belief and understanding of the Chan Master's teachings) The Mountain said: 'How do you understand it? Tell me about it.' (What is your understanding like? Tell me about it) The Master said: 'It's just water bubbles and sand on the ground.' (It's just ordinary water bubbles and sand on the ground, meaning ordinary and unremarkable, the Tao is in daily life) The Mountain said: 'You understand.' (You understand) The Master then bowed. Afterwards, a monk asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of the Patriarch's transmission from the West (India)?) The Master said: 'A red flag waving on top of a bamboo pole.' (A red flag waving on top of a bamboo pole, meaning a clear goal, directly pointing to people's hearts) Attendant Minister Yang Yi asked: 'There is no Maitreya (the future Buddha) in heaven, and no Maitreya on earth, where is he?' (There is no Maitreya Buddha in heaven, and no Maitreya Buddha on earth, so where is Maitreya Buddha?) The Master said: 'Knocking bricks and smashing tiles.' (It's in the daily trivialities of knocking bricks and smashing tiles, meaning the Tao is in the present moment, everywhere) He also asked: 'What is the meaning of Fengxue (Chan Master's name) saying about the Maiden Langfu (an incarnation of Avalokiteśvara Bodhisattva) at Jinsha Beach?' (What is the meaning of Fengxue Chan Master's saying about the Maiden Langfu at Jinsha Beach?) The Master said: 'It's too late to say more.' (It's too late to say more, meaning it cannot be expressed in words, only understood intuitively) A monk asked: 'What is the True Person without Rank?' (What is the True Person without Rank? Referring to the original nature) The Master said: 'Wood above, iron below.' (Wood above, iron below, combined it is the character '枷' (jia), meaning a yoke, referring to a state of being bound) He said: 'In that case, the sin has a place to return to.' (In that case, the sin has a place to belong?) The Master said: 'The judge throws down his pen.' (The judge throws down his pen, meaning transcending the judgment of right and wrong) The monk bowed. The Master said: 'Drag him out.' (Drag him out, meaning not falling into words, a sharp awakening) Question: 'What is Buddha?' (What is Buddha?) The Master said: 'Two is not too much.' (Two is not too much, meaning non-duality, transcending opposition) Ascending the hall. The two head monks of Linji (a Chan sect) met and simultaneously shouted. Everyone, do you think there is still a host and guest here? (Everyone, do you think there is still a distinction between host and guest here?) If you say there is, you are just a blind man. (If you say there is, you are just a blind man, meaning clinging to appearances) If you say there isn't, you are also a blind man. (If you say there isn't, you are also a blind man, meaning denying the existence of phenomena) Neither existence nor non-existence, ten thousand miles to Yazhou. (Neither can you say it exists, nor can you say it doesn't exist, like Yazhou ten thousand miles away, meaning transcending duality) If you can say it clearly here, you should also be given thirty blows. (If you can say it clearly here, you should also be given thirty blows) If you can't say it, you should also be given thirty blows. (If you can't say it, you should also be given thirty blows, meaning breaking through attachments in any case) How can monks get out of my trap here? (How can monks get out of my trap here?) After a long silence, he said: 'Alas! Toads and earthworms leap up to the thirty-third heaven, crashing into Mount Sumeru (the sacred mountain in Buddhism), shattered to pieces.' (Alas! Toads and earthworms vainly try to leap up to the thirty-third heaven, crashing into Mount Sumeru, shattered to pieces, a metaphor for overestimating one's abilities) Holding up his staff, he said: 'A team of iron hammers without holes. Retreat! Retreat!' (Holding up his staff, he said: 'This is a team of iron hammers without holes. Retreat! Retreat!' meaning unstoppable, using a shout to dispel delusions) Zhisong Chan Master of Chengtiang Temple in Bingzhou, a native of Fanyang. He visited Shoushan (Chan Master's name) and asked: 'What is the great meaning of the Buddha-dharma?' (What is the most important meaning of the Buddha-dharma?) The Mountain said: 'The Ru River flows east beside the city of Chu.' (The Ru River flows east beside the city of Chu, meaning natural and effortless, acting without acting) The Master had an understanding of this and suddenly realized the Buddha's intention. (Zhisong Chan Master had an understanding of this and suddenly realized the Buddha's intention) Then he composed the Three Mysteries Gatha, saying: 'Must use, must use, do not let the mind be fixed. The lion's roar at three years old, no trace of foxes in the ten directions. I have the true nature of Suchness, like hiding behind a curtain. Break through the six gates, reveal the seal of Vairocana (the Dharmakaya of the Buddha). The true bone Vajra body is praiseworthy, the six dusts are brushed away forever without obstruction. The vast world takes emptiness as its body, on the body...' (Then he composed the Three Mysteries Gatha, saying: 'Must use, must use, do not let the mind be fixed. The lion's roar at three years old, no trace of foxes in the ten directions. I have the true nature of Suchness, like hiding behind a curtain. Break through the six gates of eyes, ears, nose, tongue, body, and mind, reveal the seal of Vairocana Buddha. The true bone Vajra body is praiseworthy, the six dusts are brushed away forever without obstruction. The vast world takes emptiness as its body, on the body...')

無為真到家。山聞乃請喫茶問。這三頌是汝作來邪。師曰是。山曰。或有人教汝現三十二相時如何。師曰。某甲不是野狐精。山曰。惜取眉毛。師曰。和尚落了多少。山以竹篦頭上打曰。這漢向後亂作去在。住後上堂。文殊仗劍五臺橫行。唐明一路把斷妖訛。三世諸佛未出教乘。網底游魚龍門難渡。垂鉤四海只釣獰龍。格外玄談為求知識。若也舉揚宗旨。須彌直須粉碎。若也說佛說祖。海水便須枯竭。寶劍揮時毫光萬里。放汝一路通方說話。把斷咽喉諸人甚處出氣。僧問。鈍根樂小法不自信作佛。作佛后如何。師曰。水裡捉麒麟。曰與么則便登高座也。師曰。騎牛上三十三天。問古人拈椎豎拂意旨如何。師曰。騎驢不著靴。問如何是奪人不奪境。師曰。家鄉有路無人到。曰如何是奪境不奪人。師曰。暗傳天子敕。倍行一百程。曰如何是人境雨俱奪。師曰。無頭蝦蟆腳指天。曰如何是人境俱不奪。師曰。晉祠南畔長柳巷。問古人東山西嶺青意作么生。師曰。波斯鼻孔大。曰與么則西天迦葉東土我師。師曰。金剛手板闊。問大悲千手眼那個是正眼。師曰。開化石佛拍手笑。晉祠娘子解謳歌。問臨濟推倒黃檗。因甚維那吃棒。師曰。正狗不偷油。雞銜燈盞走。問如何是截人之機。師曰。要用便用。曰請和尚用。師曰。拖出這

【現代漢語翻譯】現代漢語譯本無為才是真正到家之處。山聞於是請（溈山）喫茶，問道：『這三首偈頌是你自己作的嗎？』溈山回答：『是的。』山聞說：『如果有人教你顯現三十二相（佛陀所具有的三十二種殊勝的相貌特徵）時，你該如何應對？』溈山說：『我某甲可不是野狐精（指那些以不正當手段迷惑人的邪師）。』山聞說：『要珍惜你的眉毛啊（意指不要輕易暴露自己的底細）。』溈山說：『和尚你掉了多少（意指你又損失了多少）。』山聞用竹篦在溈山頭上打了一下，說：『這漢以後要胡作非爲去了。』溈山住持後上堂說法：文殊菩薩仗劍在五臺山橫行，唐明皇一路把斷，防止妖魔鬼怪作亂。三世諸佛（過去、現在、未來的一切佛）都未曾超出教乘（佛教的教法和修行方法），如同網底的游魚難以躍過龍門。垂釣四海，只為釣取兇猛的蛟龍。格外玄妙的談論是爲了尋求知識，如果舉揚宗門宗旨，須彌山（佛教中的聖山）也必須粉碎。如果談論佛和祖師，海水也必須枯竭。寶劍揮動時，毫光照耀萬里，放你一條路，讓你通達四方，自由說話。把斷咽喉，諸位從哪裡出氣？』有僧人問：『根器遲鈍的人喜歡小乘佛法，不相信自己能夠成佛，成佛後會怎樣？』溈山說：『如同在水中捉麒麟（比喻不可能的事情）。』僧人說：『這樣說來，就可以登上高座說法了？』溈山說：『如同騎著牛上三十三天（佛教中的欲界天）。』有人問：『古人拈椎豎拂（禪宗常用的教學手段，拈起木椎或豎起拂塵）的意旨是什麼？』溈山說：『如同騎驢不穿靴子（比喻不相稱）。』有人問：『什麼是奪人不奪境？』溈山說：『家鄉有路卻無人到達（比喻真理就在眼前，卻無人領悟）。』有人問：『什麼是奪境不奪人？』溈山說：『暗中傳達天子的敕令，加倍行走一百里路程（比喻雖然改變了環境，但人的本質不變）。』有人問：『什麼是人境兩俱奪？』溈山說：『無頭的蝦蟆腳指天（比喻荒謬至極）。』有人問：『什麼是人境兩俱不奪？』溈山說：『晉祠南邊是長柳巷（比喻一切如常，沒有任何改變）。』有人問：『古人說東山和西嶺的青色是什麼意思？』溈山說：『波斯人的鼻孔很大（比喻毫不相干）。』僧人說：『這樣說來，西天的迦葉尊者和東土的我的老師（指溈山）一樣了？』溈山說：『金剛的手板很寬大（比喻力量強大）。』有人問：『大悲千手眼（觀音菩薩的千手千眼）中，哪個是正眼？』溈山說：『開化寺的石佛拍手大笑，晉祠的娘子（指晉祠聖母）放聲歌唱。』有人問：『臨濟義玄推倒黃檗希運，為什麼維那（寺院中的一種職務）要捱打？』溈山說：『正直的狗不會偷油，雞銜著燈盞跑。』有人問：『如何截斷人的機鋒？』溈山說：『要用就用。』僧人說：『請和尚您用。』溈山說：『拖出去。』

【English Translation】 English version 'Non-action' (Wuwei) is the true arrival home. Shanwen then invited (Weishan) to tea and asked, 'Were these three verses composed by you?' Weishan replied, 'Yes.' Shanwen said, 'If someone were to teach you to manifest the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), how would you respond?' Weishan said, 'This humble one is not a wild fox spirit (referring to evil teachers who mislead people with improper means).' Shanwen said, 'Cherish your eyebrows (meaning don't easily reveal your secrets).' Weishan said, 'How much has the monk lost (implying how much have you lost)?' Shanwen struck Weishan on the head with a bamboo staff and said, 'This fellow will run wild in the future.' After Weishan took the abbot's seat, he ascended the hall to preach: 'Manjusri Bodhisattva wields his sword and roams freely on Mount Wutai, Emperor Tangming blocks the way to prevent demons and monsters from causing chaos. All Buddhas of the three times (past, present, and future) have not exceeded the teachings (the Buddhist teachings and practices), like fish in the bottom of a net, difficult to leap over the Dragon Gate. Casting a line in the four seas, only to catch fierce dragons. Extraordinarily profound discussions are for seeking knowledge, but if the Zen school's principles are raised, Mount Sumeru (the sacred mountain in Buddhism) must be crushed. If one speaks of Buddhas and Patriarchs, the sea must dry up. When the precious sword is wielded, its light shines for ten thousand miles, giving you a path to understand all directions and speak freely. Cutting off the throat, where will you all breathe from?' A monk asked, 'A person with dull faculties enjoys the Small Vehicle (Hinayana) teachings and does not believe they can become a Buddha. What will happen after they become a Buddha?' Weishan said, 'It's like catching a Qilin (a mythical Chinese creature) in the water (a metaphor for an impossible task).' The monk said, 'In that case, they can ascend the high seat to preach?' Weishan said, 'It's like riding an ox to the Thirty-Three Heavens (a realm in Buddhist cosmology).' Someone asked, 'What is the meaning of the ancients raising a mallet or holding up a whisk (common teaching methods in Zen, raising a wooden mallet or holding up a whisk)?' Weishan said, 'It's like riding a donkey without wearing boots (a metaphor for being mismatched).' Someone asked, 'What is 'seizing the person but not the environment'?' Weishan said, 'There is a road to the hometown, but no one arrives (a metaphor for the truth being right in front of you, but no one realizing it).' Someone asked, 'What is 'seizing the environment but not the person'?' Weishan said, 'Secretly conveying the Emperor's decree, traveling an extra hundred miles (a metaphor for changing the environment, but the person's essence remains the same).' Someone asked, 'What is 'seizing both the person and the environment'?' Weishan said, 'A headless toad pointing its feet to the sky (a metaphor for utter absurdity).' Someone asked, 'What is 'seizing neither the person nor the environment'?' Weishan said, 'South of Jinci is Changliu Lane (a metaphor for everything remaining the same, without any change).' Someone asked, 'What did the ancients mean by the greenness of the Eastern Mountain and Western Ridge?' Weishan said, 'The Persian's nostrils are large (a metaphor for being completely irrelevant).' The monk said, 'In that case, the Venerable Kashyapa of the Western Heaven and my teacher (referring to Weishan) of the Eastern Land are the same?' Weishan said, 'The Vajra's hand is broad (a metaphor for great power).' Someone asked, 'Among the thousand hands and eyes of Great Compassion (Avalokiteshvara Bodhisattva's thousand hands and eyes), which is the true eye?' Weishan said, 'The stone Buddha of Kaihua Temple claps his hands and laughs, and the Lady of Jinci (referring to the Holy Mother of Jinci) sings loudly.' Someone asked, 'Linji Yixuan pushed down Huangbo Xiyun, why did the Vina (a temple official) get beaten?' Weishan said, 'An honest dog doesn't steal oil, and a chicken runs with a lamp in its beak.' Someone asked, 'How does one cut off a person's sharp wit?' Weishan said, 'Use it when you need to.' The monk said, 'Please use it, Master.' Weishan said, 'Drag him out.'

死漢。鄭工部問。百尺竿頭獨打毬。萬丈懸崖絲繫腰時如何。師曰。幽州著腳廣南廝撲。鄭無語。師曰。勘破這胡漢。鄭曰。二十年江南界里這回卻見禪師。師曰。瞎老婆吹火。僧問。二邊純莫立。中道不須安。未審意旨如何。師曰。廣南出象牙。曰不會請師直指。師曰。番國皮毬八百價。上堂。塞溫冷暖著衣吃飯自不欠少。波波地覓個甚麼。只是諸人不肯承當。如今還有承當底么。有則不得孤負山河大地。珍重。問祖師西來三藏東去當明何事。師曰。佛殿部署修。僧堂老僧蓋。僧曰。與么則全明今日事也。師曰。今日事作么生。僧便喝。師便打。問如何是學人用心處。師曰。光剃頭凈洗缽。曰如何是學人行履處。師曰。僧堂前佛殿後。上堂舉法眼偈曰。見山不是山。見水何曾別。山河與大地。都是一輪月。大小法眼未見出涅槃堂。三交即不然。見山河與大地錐刀各自用。珍重。

忻州鐵佛院智嵩禪師。有同參到。師見便問。還記得相識么。參頭擬議。第二僧打參頭一坐具曰。何不快祇對和尚。師曰。一箭兩垛。師問僧。甚處來。曰臺山來。師曰。還見龍王么。曰和尚試道看。師曰。我若道即瓦解冰消。僧擬議。師曰。不通道。問亡僧遷化向甚麼處去也。師曰。下坡不走快便難逢。

汝州首山懷志禪師。

【現代漢語翻譯】現代漢語譯本：『死漢』（無知的人）。鄭工部問：『百尺竿頭獨打毬（在百尺竿的頂端獨自玩球），萬丈懸崖絲繫腰（在萬丈懸崖邊用絲線繫著腰）時如何？』師（禪師）說：『幽州著腳廣南廝撲（在幽州落腳，在廣南摔跤）。』鄭工部無語。師說：『勘破這胡漢（看破這胡人和漢人）。』鄭工部說：『二十年江南界里這回卻見禪師（在江南二十年，這次才見到禪師）。』師說：『瞎老婆吹火（瞎眼的老婆婆吹火）。』僧人問：『二邊純莫立（兩邊都不要站立），中道不須安（中間的道路也不要安住），未審意旨如何？』師說：『廣南出象牙（廣南出產象牙）。』僧人說：『不會，請師直指（不明白，請禪師直接指點）。』師說：『番國皮毬八百價（外國的皮球價值八百）。』上堂說法：『塞溫冷暖著衣吃飯自不欠少（感受到溫暖寒冷就穿衣吃飯，自己不缺少什麼），波波地覓個甚麼（到處奔波尋找什麼）？只是諸人不肯承當（只是各位不肯承擔）。如今還有承當底么（現在還有承擔的人嗎）？有則不得孤負山河大地（有的話就不要辜負山河大地）。珍重（請保重）。』問：『祖師西來三藏東去當明何事（祖師從西邊來，三藏法師往東邊去，應當闡明什麼事情）？』師說：『佛殿部署修（佛殿部署修繕），僧堂老僧蓋（僧堂由老僧蓋）。』僧人說：『與么則全明今日事也（這樣就完全明白了今天的事情）。』師說：『今日事作么生（今天的事情怎麼樣）？』僧人便喝（僧人就大喝一聲），師便打（禪師就打他）。問：『如何是學人用心處（什麼是學人用心的地方）？』師說：『光剃頭凈洗缽（光頭剃髮，乾淨地洗缽）。』問：『如何是學人行履處（什麼是學人修行的地方）？』師說：『僧堂前佛殿後（僧堂前面，佛殿後面）。』上堂舉法眼（Fayan，禪宗大師）偈（偈頌）說：『見山不是山（看見山不是山），見水何曾別（看見水又有什麼區別）？山河與大地（山河與大地），都是一輪月（都是一輪明月）。』大小法眼未見出涅槃堂（法眼大師還沒有超出涅槃堂）。三交即不然（三交就不是這樣），見山河與大地錐刀各自用（看見山河大地，錐子和刀子各自有各自的用處）。珍重（請保重）。

忻州鐵佛院智嵩禪師（Zhicong，禪師）：有同參（一起參禪的人）來到。禪師看見便問：『還記得相識么（還記得我嗎）？』參頭（領頭的禪僧）擬議（猶豫）。第二僧打參頭一坐具（第二個僧人打了領頭的禪僧一下）說：『何不快祇對和尚（為什麼不快點回答和尚）？』禪師說：『一箭兩垛（一箭射中兩個靶子）。』禪師問僧人：『甚處來（從哪裡來）？』答：『臺山來（從臺山來）。』禪師說：『還見龍王么（還見到龍王了嗎）？』答：『和尚試道看（和尚您試著說看）。』禪師說：『我若道即瓦解冰消（如果我說了，就會像瓦片破碎冰塊融化一樣）。』僧人擬議（僧人猶豫）。禪師說：『不通道（不相信）。』問：『亡僧遷化向甚麼處去也（去世的僧人往哪裡去了）？』禪師說：『下坡不走快便難逢（下坡不走，快速方便的機會就很難遇到）。』

汝州首山懷志禪師（Huaizhi，禪師）。

【English Translation】 English version: 'Dead Han' (ignorant person). Zheng, the Minister of Works, asked: 'What about striking a ball alone at the top of a hundred-foot pole, or tying your waist with a silk thread on a ten-thousand-foot cliff?' The Master (Zen Master) said: 'Setting foot in Youzhou and wrestling in Guangnan.' Zheng was speechless. The Master said: 'See through these Hu and Han people.' Zheng said: 'After twenty years in Jiangnan, I finally meet a Zen Master this time.' The Master said: 'A blind old woman blowing a fire.' A monk asked: 'Neither side should stand purely, the middle path need not be settled. What is the meaning of this?' The Master said: 'Guangnan produces ivory.' The monk said: 'I don't understand, please give me direct guidance.' The Master said: 'A foreign leather ball costs eight hundred.' Ascending the hall to preach: 'Feeling warm and cold, wearing clothes and eating, you lack nothing. What are you busily seeking? It's just that you all are unwilling to take responsibility. Are there any who will take responsibility now? If so, do not fail the mountains, rivers, and great earth. Treasure this.' Asked: 'What did the Patriarch coming from the West and the Tripitaka Master going to the East intend to clarify?' The Master said: 'The Buddha hall is being arranged and repaired, and the monks' hall is being built by the old monks.' The monk said: 'Then everything about today is fully understood.' The Master said: 'What about today's affairs?' The monk then shouted, and the Master then struck him. Asked: 'What is the place where a student should focus their mind?' The Master said: 'Just shave your head and wash your bowl cleanly.' Asked: 'What is the place where a student should practice?' The Master said: 'In front of the monks' hall and behind the Buddha hall.' Ascending the hall, he quoted Fayan's (Zen Master) verse: 'Seeing mountains is not seeing mountains, seeing water is not seeing anything different. Mountains, rivers, and the great earth are all one round moon.' Great and small, Fayan has not yet seen the exit from the Nirvana hall. The three intersections are not like this; seeing mountains, rivers, and the great earth, awls and knives each have their own uses. Treasure this.

Zen Master Zhicong (Zhicong), of the Iron Buddha Temple in Xinzhou: A fellow practitioner arrived. The Master saw him and asked: 'Do you still remember me?' The head monk hesitated. The second monk struck the head monk with a sitting mat and said: 'Why don't you quickly answer the Abbot?' The Master said: 'One arrow hits two targets.' The Master asked the monk: 'Where do you come from?' He replied: 'From Mount Tai.' The Master said: 'Did you see the Dragon King?' He replied: 'Master, please try to say.' The Master said: 'If I say it, it will be like tiles breaking and ice melting.' The monk hesitated. The Master said: 'I don't believe it.' Asked: 'Where did the deceased monk go after passing away?' The Master said: 'It's hard to find a quick and convenient opportunity if you don't go downhill.'

Zen Master Huaizhi (Huaizhi), of Shou Shan in Ruzhou.

僧問。如何是祖師西來意。曰三尺杖子破瓦盆。問如何是佛。師曰。桶底脫。問從上諸聖有何言句。師曰。如是我聞。曰不會。師曰。信受奉行。

池州仁王院處評禪師問首山。如何是佛法大意。山便喝。師禮拜。山拈棒。師曰。老和尚沒世界那。山拋下拄杖曰。明眼人難瞞。師曰。草賊大敗。

隨州智門回罕禪師為北塔。僧使點茶次。師起揖曰。僧使近上坐。使曰。鷂子頭上爭敢安巢。師曰。捧上不成龍。隨後打一坐具。使茶罷起曰。適來卻成觸忤和尚。師曰。江南杜禪客覓什麼第二碗。

襄州鹿門慧昭山主。楊憶侍郎問曰。入山不畏虎當路卻防人時如何。師曰。君子坦蕩蕩。僧問。如何是鹿門山。師曰。石頭大底大小底小。曰如何是山中人。師曰。橫眠豎臥。

丞相王隨居士。謁首山得言外之旨。自爾履踐深相大法。臨終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。

續傳燈錄卷第一

續傳燈錄卷第二目錄

大鑒下第十世智門祚禪師法嗣三十人雪竇重顯禪師延慶子榮禪師百丈智映禪師南華寶緣禪師護國壽禪師九峰勤禪師云蓋繼鵬禪師黃龍海禪師彰法澄泗禪師雲臺省因禪師青山好禪師慈雲紹詵禪師(已上十二人見錄)芙蓉文喜禪師清溪省肇禪師德山僧可禪

【現代漢語翻譯】現代漢語譯本僧人問：『什麼是祖師西來意？』（Bodhidharma's intention in coming from the West）禪師說：『三尺長的枴杖和破瓦盆。』僧人問：『什麼是佛？』（Buddha）禪師說：『桶底脫落。』僧人問：『從前的諸位聖賢有什麼言語教誨？』禪師說：『如是我聞。』（Thus have I heard）僧人說：『不明白。』禪師說：『信受奉行。』

池州仁王院的處評禪師問首山禪師：『什麼是佛法大意？』（The fundamental meaning of the Buddha-dharma）首山禪師便喝斥一聲。處評禪師禮拜。首山禪師拿起木棒。處評禪師說：『老和尚沒有見識嗎？』首山禪師放下拄杖說：『明眼人難以欺瞞。』處評禪師說：『草寇大敗。』

隨州智門的回罕禪師在北塔，有僧人使者來點茶。回罕禪師起身作揖說：『僧使請上座。』僧使說：『鷂子的頭上怎敢安巢？』回罕禪師說：『捧上去也不能變成龍。』隨後打了一下坐具。僧使喝完茶起身說：『剛才卻冒犯了和尚。』回罕禪師說：『江南的杜禪客要尋找什麼第二碗？』

襄州鹿門山的慧昭山主，楊憶侍郎問：『入山不怕虎，當路卻防人，這是什麼意思？』慧昭山主說：『君子坦蕩蕩。』僧人問：『什麼是鹿門山？』慧昭山主說：『石頭大的大，石頭小的小。』僧人問：『什麼是山中人？』慧昭山主說：『橫著睡，豎著臥。』

丞相王隨居士，拜訪首山禪師，領悟了言語之外的旨意。從此以後，深入實踐大法。臨終時寫下偈語說：『畫堂的燈已經熄滅，彈指又能向誰說？去和住本來就是尋常事，春風掃去殘留的雪。』

《續傳燈錄》卷第一

《續傳燈錄》卷第二目錄

大鑒下第十世智門祚禪師的法嗣三十人：雪竇重顯禪師，延慶子榮禪師，百丈智映禪師，南華寶緣禪師，護國壽禪師，九峰勤禪師，云蓋繼鵬禪師，黃龍海禪師，彰法澄泗禪師，雲臺省因禪師，青山好禪師，慈雲紹詵禪師（以上十二人見於記錄），芙蓉文喜禪師，清溪省肇禪師，德山僧可禪師

【English Translation】 English version A monk asked: 'What is the meaning of Bodhidharma's (祖師, patriarch) coming from the West?' The master said: 'A three-foot staff and a broken clay pot.' A monk asked: 'What is Buddha?' (佛) The master said: 'The bottom of the bucket falls out.' A monk asked: 'What words or teachings did the past sages have?' The master said: 'Thus have I heard.' (如是我聞) The monk said: 'I don't understand.' The master said: 'Believe, accept, and practice accordingly.'

Chan Master Chuping of Renwang Monastery in Chizhou asked Chan Master Shoushan: 'What is the fundamental meaning of the Buddha-dharma?' (佛法大意) Shoushan then shouted. Chuping bowed. Shoushan picked up a staff. Chuping said: 'Is the old master without vision?' Shoushan threw down the staff and said: 'It's hard to deceive a clear-eyed person.' Chuping said: 'The bandit army is utterly defeated.'

When Chan Master Huihan of Zhimen Monastery in Suizhou was at Beita, a monastic envoy was preparing tea. The master rose and bowed, saying: 'Venerable envoy, please take the upper seat.' The envoy said: 'How dare one build a nest on the head of a hawk?' The master said: 'Even if you offer it up, it won't become a dragon.' Then he struck the meditation cushion once. After the envoy finished tea and rose to leave, he said: 'Just now, I have offended the master.' The master said: 'What second bowl is the Chan traveler Du from Jiangnan looking for?'

Mountain Master Huizhao of Lumen Mountain in Xiangzhou, Vice Minister Yang Yi asked: 'Entering the mountain, one is not afraid of tigers, but on the road, one guards against people. What does this mean?' The master said: 'A gentleman is open and magnanimous.' A monk asked: 'What is Lumen Mountain?' The master said: 'The big stones are big, and the small stones are small.' A monk asked: 'What is a person in the mountains?' The master said: 'Sleeping horizontally, lying vertically.'

Layman Wang Sui, the Prime Minister, visited Shoushan and attained the meaning beyond words. From then on, he deeply practiced the Great Dharma. As he was dying, he wrote a verse saying: 'The lamp in the painted hall has been extinguished. To whom can I speak with a snap of the fingers? Going and staying are originally ordinary. The spring breeze sweeps away the remaining snow.'

Continuing the Record of the Lamp, Volume One

Continuing the Record of the Lamp, Volume Two, Table of Contents

The thirty Dharma heirs of Chan Master Zhimen Zuo, the tenth generation after Dajian: Chan Master Xuedou Chongxian, Chan Master Yanqing Zirong, Chan Master Baizhang Zhiying, Chan Master Nanhua Baoyuan, Chan Master Huguo Shou, Chan Master Jiufeng Qin, Chan Master Yungai Jipeng, Chan Master Huanglong Hai, Chan Master Zhangfa Chengsi, Chan Master Yuntai Shengyin, Chan Master Qingshan Hao, Chan Master Ciyun Shaoshen (the above twelve are recorded), Chan Master Furong Wenxi, Chan Master Qingxi Shengzhao, Chan Master Deshan Sengke

師翠峰覺顯禪師百丈月禪師翠巖奉鸞禪師歸宗省一禪師廣慧清順禪師天童寶堅禪師百丈智赟禪師廣教義嵩禪師蘄陽口詮禪師靈泉曉禪師長松襲禪師藥山宣禪師廣福允恭禪師太平清禪師大龍德宣禪師文殊真禪師法嗣一人洞山曉聰禪師(見錄)南臺勤禪師法嗣二人高陽法廣禪師石霜節誠禪師(二人見錄)黑水璟禪師法嗣一人黑水義欽禪師(見錄)五祖戒禪師法嗣四十人洞山自寶禪師泐潭懷澄禪師北塔思廣禪師云蓋智颙禪師翠峰慧颙禪師四祖端禪師五祖秀禪師天童懷清禪師白馬辯禪師水南智昱禪師海會通禪師義檯子祥禪師十王懷楚禪師定慧道海禪師雁蕩文吉禪師洞山妙圓禪師寶巖叔芝禪師(已上一十七人見錄)西禪文岫禪師舜峰蒙正禪師海會顯同禪師功臣慈應圓禪師瑞巖圭禪師三角幽禪師大明明禪師五祖昉禪師大愚達禪師中宮登禪師景德簡禪師舍利該禪師云居慶禪師永安圓禪師十王清禪師雍熙德興禪師六合修己禪師德山文燦禪師龍牙遷禪師梁山了奇禪師隨州報恩和尚舒州龍門和尚瑞巖圓禪師(已上二十三人無錄)福昌善禪師法嗣一十一人上方齊岳禪師育王常坦禪師金山瑞新禪師福昌詢禪師(已上四人見錄)夾山惟俊禪師德山文捷禪師靈峰顯英禪師公安智珠禪師四明赟禪師元封政禪師開聖道如和尚(已上七人無錄)乾明信禪師

【現代漢語翻譯】現代漢語譯本師翠峰覺顯禪師，百丈月禪師，翠巖奉鸞禪師，歸宗省一禪師，廣慧清順禪師，天童寶堅禪師，百丈智赟禪師，廣教義嵩禪師，蘄陽口詮禪師，靈泉曉禪師，長松襲禪師，藥山宣禪師，廣福允恭禪師，太平清禪師，大龍德宣禪師，文殊真禪師，法嗣一人：洞山曉聰禪師(見錄)。南臺勤禪師法嗣二人：高陽法廣禪師，石霜節誠禪師(二人見錄)。黑水璟禪師法嗣一人：黑水義欽禪師(見錄)。五祖戒禪師法嗣四十人：洞山自寶禪師，泐潭懷澄禪師，北塔思廣禪師，云蓋智颙禪師，翠峰慧颙禪師，四祖端禪師，五祖秀禪師，天童懷清禪師，白馬辯禪師，水南智昱禪師，海會通禪師，義檯子祥禪師，十王懷楚禪師，定慧道海禪師，雁蕩文吉禪師，洞山妙圓禪師，寶巖叔芝禪師(已上十七人見錄)。西禪文岫禪師，舜峰蒙正禪師，海會顯同禪師，功臣慈應圓禪師，瑞巖圭禪師，三角幽禪師，大明明禪師，五祖昉禪師，大愚達禪師，中宮登禪師，景德簡禪師，舍利該禪師，云居慶禪師，永安圓禪師，十王清禪師，雍熙德興禪師，六合修己禪師，德山文燦禪師，龍牙遷禪師，梁山了奇禪師，隨州報恩和尚，舒州龍門和尚，瑞巖圓禪師(已上二十三人無錄)。福昌善禪師法嗣一十一人：上方齊岳禪師，育王常坦禪師，金山瑞新禪師，福昌詢禪師(已上四人見錄)。夾山惟俊禪師，德山文捷禪師，靈峰顯英禪師，公安智珠禪師，四明赟禪師，元封政禪師，開聖道如和尚(已上七人無錄)。乾明信禪師。

【English Translation】 English version Master Cuifeng Juexian, Master Baizhang Yue, Master Cuiyan Fengluan, Master Guizong Xingyi, Master Guanghui Qingshun, Master Tiantong Baojian, Master Baizhang Zhiyun, Master Guangjiao Yisong, Master Qiyang Kouquan, Master Lingquan Xiao, Master Changsong Xi, Master Yaoshan Xuan, Master Guangfu Yungong, Master Taiping Qing, Master Dalong Dexuan, Master Wenshu Zhen, with one Dharma heir: Master Dongshan Xiaocong (recorded). Master Nantai Qin had two Dharma heirs: Master Gaoyang Faguang, Master Shishuang Jiecheng (both recorded). Master Heishui Jing had one Dharma heir: Master Heishui Yiqin (recorded). Master Wuzu Jie had forty Dharma heirs: Master Dongshan Zibao, Master Letan Huaicheng, Master Beita Siguang, Master Yungai Zhiyong, Master Cuifeng Huiyong, Master Sizu Duan, Master Wuzu Xiu, Master Tiantong Huaiqing, Master Baima Bian, Master Shuinan Zhiyu, Master Haihui Tong, Master Yitai Zixiang, Master Shiwang Huaichu, Master Dinghui Daohai, Master Yandang Wenji, Master Dongshan Miaoyuan, Master Baoyan Shuzhi (the above seventeen are recorded). Master Xichan Wenxiu, Master Shunfeng Mengzheng, Master Haihui Xiantong, Master Gongchen Ciying Yuan, Master Ruiyan Gui, Master Sanjiao You, Master Daming Ming, Master Wuzu Fang, Master Dayu Da, Master Zhonggong Deng, Master Jingde Jian, Master Sheli Gai, Master Yunju Qing, Master Yongan Yuan, Master Shiwang Qing, Master Yongxi Dexing, Master Liuhe Xiuji, Master Deshan Wencan, Master Longya Qian, Master Liangshan Liaoqi, Monk Baoen of Suizhou, Monk Longmen of Shuzhou, Master Ruiyan Yuan (the above twenty-three are not recorded). Master Fuchang Shan had eleven Dharma heirs: Master Shangfang Qiyue, Master Yuwang Changtan, Master Jinshan Ruixin, Master Fuchang Xun (the above four are recorded). Master Jiashan Weijun, Master Deshan Wenjie, Master Lingfeng Xianying, Master Gongan Zhizhu, Master Siming Yun, Master Yuanfeng Zheng, Monk Kaisheng Daoru (the above seven are not recorded). Master Qianming Xin.

法嗣三人藥山彝肅禪師西禪垂白禪師(已上二人見錄)　保唐無約禪師(無錄)福巖雅禪師法嗣四人北禪智賢禪師衡岳振禪師(已上二人有錄)衡山了實禪師國寶李琛殿撰(已上二人無錄)開福賢禪師法嗣三人日芳上座(見錄)大陽文昱禪師雙溪生禪師(已上二人無錄)報慈嵩禪師法嗣一人興陽遜禪師(見錄)德山遠禪師法嗣八人開先善暹禪師禾山楚材禪師資聖盛勤禪師鹿苑圭禪師大中仁辯禪師菩提桂芳禪師(已上六人見錄)欽山悟勤禪師王氏山普禪師(已上二人無錄)西峰豁禪師法嗣一人南安巖自嚴尊者(見錄)廣教志禪師法嗣二人四面山懷清禪師(見錄)興化友清禪師(無錄)雲頂敷禪師法嗣一人樂營將(蜀人無錄)石門紹遠禪師法嗣七人清居浩升禪師廣濟方禪師雲頂鑒禪師道吾契詮禪師(已上四人見錄)澧州善來禪師襄州惠遠禪師隨州崇寶禪師(已上三人無錄)梁山觀禪師法嗣五人羅紋德珍山主藥山利昱禪師梁山巖禪師(已上三人見錄)云巖清眺禪師大哥和尚(已上二人無錄)德山晏禪師法嗣一人德山智先禪師(見錄)北禪感禪師法嗣一人南禪聰禪師(見錄)谷隱儼禪師法嗣五人谷隱契崇禪師(見錄)谷隱法誨禪師開解重慜禪師鷲嶺懷堅禪師蘄州懷令和尚(已上四人無錄)普凈覺禪師法嗣二人張生居士給事陶轂

【現代漢語翻譯】現代漢語譯本：藥山彝肅禪師、西禪垂白禪師（以上二人事蹟已記錄），保唐無約禪師（事蹟未記錄）。福巖雅禪師的法嗣有四人：北禪智賢禪師、衡岳振禪師（以上二人事蹟已記錄），衡山了實禪師、國寶李琛殿撰（以上二人事蹟未記錄）。開福賢禪師的法嗣有三人：日芳上座（事蹟已記錄），大陽文昱禪師、雙溪生禪師（以上二人事蹟未記錄）。報慈嵩禪師的法嗣有一人：興陽遜禪師（事蹟已記錄）。德山遠禪師的法嗣有八人：開先善暹禪師、禾山楚材禪師、資聖盛勤禪師、鹿苑圭禪師、大中仁辯禪師、菩提桂芳禪師（以上六人事蹟已記錄），欽山悟勤禪師、王氏山普禪師（以上二人事蹟未記錄）。西峰豁禪師的法嗣有一人：南安巖自嚴尊者（事蹟已記錄）。廣教志禪師的法嗣有二人：四面山懷清禪師（事蹟已記錄），興化友清禪師（事蹟未記錄）。雲頂敷禪師的法嗣有一人：樂營將（蜀人，事蹟未記錄）。石門紹遠禪師的法嗣有七人：清居浩升禪師、廣濟方禪師、雲頂鑒禪師、道吾契詮禪師（以上四人事蹟已記錄），澧州善來禪師、襄州惠遠禪師、隨州崇寶禪師（以上三人事蹟未記錄）。梁山觀禪師的法嗣有五人：羅紋德珍山主、藥山利昱禪師、梁山巖禪師（以上三人事蹟已記錄），云巖清眺禪師、大哥和尚（以上二人事蹟未記錄）。德山晏禪師的法嗣有一人：德山智先禪師（事蹟已記錄）。北禪感禪師的法嗣有一人：南禪聰禪師（事蹟已記錄）。谷隱儼禪師的法嗣有五人：谷隱契崇禪師（事蹟已記錄），谷隱法誨禪師、開解重慜禪師、鷲嶺懷堅禪師、蘄州懷令和尚（以上四人事蹟未記錄）。普凈覺禪師的法嗣有二人：張生居士、給事陶轂。

【English Translation】 English version: The Dharma heirs were three: Zen Master Yisui of Yaoshan (藥山彝肅禪師), Zen Master Chuibai of Xichan (西禪垂白禪師) (records of the above two are available), and Zen Master Wuyue of Baotang (保唐無約禪師) (no record available). Zen Master Fu Yan Ya (福巖雅禪師) had four Dharma heirs: Zen Master Zhixian of Beichan (北禪智賢禪師), Zen Master Zhen of Hengyue (衡岳振禪師) (records of the above two are available), Zen Master Liaoshi of Hengshan (衡山了實禪師), and Palace Graduate Li Chen of the State Treasury (國寶李琛殿撰) (no records available for the above two). Zen Master Xian of Kaifu (開福賢禪師) had three Dharma heirs: Senior Monk Rifang (日芳上座) (record available), Zen Master Wenyu of Dayang (大陽文昱禪師), and Zen Master Shuangxi Sheng (雙溪生禪師) (no records available for the above two). Zen Master Song of Bao Ci (報慈嵩禪師) had one Dharma heir: Zen Master Xun of Xingyang (興陽遜禪師) (record available). Zen Master Yuan of Deshan (德山遠禪師) had eight Dharma heirs: Zen Master Shanxian of Kaixian (開先善暹禪師), Zen Master Chucai of Heshan (禾山楚材禪師), Zen Master Shengqin of Zisheng (資聖盛勤禪師), Zen Master Gui of Luyuan (鹿苑圭禪師), Zen Master Renbian of Dazhong (大中仁辯禪師), Zen Master Guifang of Puti (菩提桂芳禪師) (records of the above six are available), Zen Master Wuqin of Qinshan (欽山悟勤禪師), and Zen Master Pu of Wangshi Mountain (王氏山普禪師) (no records available for the above two). Zen Master Huo of Xifeng (西峰豁禪師) had one Dharma heir: Venerable Ziyan of Nan'an Rock (南安巖自嚴尊者) (record available). Zen Master Zhi of Guangjiao (廣教志禪師) had two Dharma heirs: Zen Master Huaiqing of Simian Mountain (四面山懷清禪師) (record available), and Zen Master Youqing of Xinghua (興化友清禪師) (no record available). Zen Master Fu of Yunding (雲頂敷禪師) had one Dharma heir: General Le of Ying (樂營將) (a person from Shu, no record available). Zen Master Shaoyuan of Shimen (石門紹遠禪師) had seven Dharma heirs: Zen Master Haosheng of Qingju (清居浩升禪師), Zen Master Fang of Guangji (廣濟方禪師), Zen Master Jian of Yunding (雲頂鑒禪師), Zen Master Qiquan of Daowu (道吾契詮禪師) (records of the above four are available), Zen Master Shanlai of Lizhou (澧州善來禪師), Zen Master Huiyuan of Xiangzhou (襄州惠遠禪師), and Zen Master Chongbao of Suizhou (隨州崇寶禪師) (no records available for the above three). Zen Master Guan of Liangshan (梁山觀禪師) had five Dharma heirs: Mountain Master Dezhen of Luowen (羅紋德珍山主), Zen Master Liyu of Yaoshan (藥山利昱禪師), Zen Master Yan of Liangshan (梁山巖禪師) (records of the above three are available), Zen Master Qingtiao of Yunyan (云巖清眺禪師), and Elder Brother Monk (大哥和尚) (no records available for the above two). Zen Master Yan of Deshan (德山晏禪師) had one Dharma heir: Zen Master Zhixian of Deshan (德山智先禪師) (record available). Zen Master Gan of Beichan (北禪感禪師) had one Dharma heir: Zen Master Cong of Nanchan (南禪聰禪師) (record available). Zen Master Yan of Guyin (谷隱儼禪師) had five Dharma heirs: Zen Master Qichong of Guyin (谷隱契崇禪師) (record available), Zen Master Fahai of Guyin (谷隱法誨禪師), Zen Master Chongmin of Kaijie (開解重慜禪師), Zen Master Huaijian of Jiuling (鷲嶺懷堅禪師), and Monk Huailing of Qizhou (蘄州懷令和尚) (no records available for the above four). Zen Master Jue of Pujing (普凈覺禪師) had two Dharma heirs: Layman Zhang Sheng (張生居士), and Official Tao Gu (給事陶轂).

居士(二人無錄)靈澄上座法嗣一人夾山真首座(無錄)廣濟通禪師法嗣二人南華智度禪師九華勤禪師(已上二人無錄)乾明穆禪師法嗣一人因勝燈禪師(無錄)承天昭禪師法嗣十一人靈泉皓升禪師藥山用和禪師夾山省宗禪師靈泉用淳禪師夾山仁秀禪師黃龍思卿禪師嘉魚法珍禪師開福寶賢禪師興教居祐禪師崇聖志圭禪師彰法悟顯禪師(已上俱無錄) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二

大鑒下第十世

智門祚禪師法嗣

明州雪竇重顯禪師。遂寧府李氏子。依普安院仁詵上人出家。受具之後。橫經講席。究理窮玄。詰問鋒馳機辯無敵。咸知法器。貪指南遊首造智門。即伸問曰。不起一念云何有過。門召師近前。師才近前。門以拂子驀口打。師擬開口。門又打。師豁然開悟。出住翠峰后遷雪竇。開堂日於法座前顧視大眾曰。若論本分相見。不必高昇法座。遂以手畫一畫曰。諸人隨山僧手看。無量諸佛國土一時現前。各各于細觀瞻。其或涯際未知。不免拖泥帶水。便升座。上首白椎罷有僧方。出。師約住曰。如來正法眼藏委在今日。放行則瓦礫生光。把住則真金失色。權柄在手殺活臨時。其有作者共相證據。僧出問。遠離翠峰祖席已臨雪竇道場。未審是一是二

【現代漢語翻譯】現代漢語譯本居士(二人無錄)靈澄上座法嗣一人夾山真首座(無錄)廣濟通禪師法嗣二人南華智度禪師九華勤禪師(已上二人無錄)乾明穆禪師法嗣一人因勝燈禪師(無錄)承天昭禪師法嗣十一人靈泉皓升禪師藥山用和禪師夾山省宗禪師靈泉用淳禪師夾山仁秀禪師黃龍思卿禪師嘉魚法珍禪師開福寶賢禪師興教居祐禪師崇聖志圭禪師彰法悟顯禪師(已上俱無錄) 《大正藏》第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二

大鑒下第十世

智門祚禪師法嗣

明州雪竇重顯禪師。遂寧府李氏之子。依普安院仁詵上人出家。受具足戒之後，精研經書講席，深入研究義理，辯論時言辭犀利，無人能敵，大家都知道他是佛法之器。他嚮往南方遊歷，首先拜訪智門禪師，隨即提問：『不起一個念頭，為什麼會有過錯？』智門禪師叫他走近前來。他剛走近，智門禪師就用拂塵朝他嘴上打去。他剛要開口，智門禪師又打。他豁然開悟。後來他出任翠峰寺住持，之後遷往雪竇寺。開堂之日，他在法座前環顧大眾說：『如果論本分相見，不必高昇法座。』於是用手畫了一下說：『各位隨著山僧的手看，無量諸佛國土一時顯現眼前，各自仔細觀看。如果還是不知邊際，不免拖泥帶水。』便升座。上首和尚行白椎之禮完畢，有一僧人走出。雪竇禪師制止他說：『如來正法眼藏，就在今日。放開則瓦礫生光，把住則真金失色。權柄在手，殺活臨時。其中有能有所作為的人，共同互相印證。』僧人走出提問：『遠離翠峰祖席，已經來到雪竇道場，不知是一還是二？』

【English Translation】 English version Lay practitioners (two unrecorded), a successor of Elder Lingcheng: First Seat Zhen of Jiashan (unrecorded). Two successors of Chan Master Tong of Guangji: Chan Master Zhidu of Nanhua, Chan Master Qin of Jiuhua (both unrecorded). One successor of Chan Master Mu of Qianming: Chan Master Yinsheng Deng (unrecorded). Eleven successors of Chan Master Zhao of Chengtian: Chan Master Haosheng of Lingquan, Chan Master Yonghe of Yaoshan, Chan Master Shengzong of Jiashan, Chan Master Yongchun of Lingquan, Chan Master Renxiu of Jiashan, Chan Master Siqing of Huanglong, Chan Master Fazhen of Jiayu, Chan Master Baoxian of Kaifu, Chan Master Juyou of Xingjiao, Chan Master Zhigui of Chongsheng, Chan Master Wuxian of Zhangfa (all unrecorded). Taisho Tripitaka, Volume 51, No. 2077, Continued Records of the Transmission of the Lamp

Continued Records of the Transmission of the Lamp, Volume 2

Tenth Generation from Dajian

Successor of Chan Master Zuo of Zhimen

Chan Master Chongxian of Xuedou in Mingzhou. A son of the Li family in Suining Prefecture. He left home under the guidance of Elder Renchen of Pu'an Monastery. After receiving full ordination, he studied the scriptures and lectures extensively, deeply investigating the principles and exhausting the mysteries. His interrogations were sharp, and his eloquence was unmatched. Everyone knew he was a vessel of the Dharma. Aspiring to travel south, he first visited Zhimen and immediately asked: 'If a single thought does not arise, how can there be fault?' Zhimen called him to come closer. As soon as he approached, Zhimen struck him in the mouth with a whisk. As he was about to speak, Zhimen struck him again. He suddenly awakened. Later, he became the abbot of Cuifeng Monastery and then moved to Xuedou Monastery. On the day of the opening ceremony, he looked around at the assembly in front of the Dharma seat and said: 'If we are to meet in our original nature, there is no need to ascend the Dharma seat.' Then he drew a line with his hand and said: 'Everyone, follow this mountain monk's hand and look, countless Buddha lands are appearing before you at once, each of you observing carefully. If you still do not know the boundary, you will inevitably be bogged down.' Then he ascended the seat. After the chief monk finished the ritual of striking the gavel, a monk came forward. The Master stopped him and said: 'The Treasury of the True Dharma Eye of the Tathagata is right here today. If released, tiles and pebbles will shine; if held, true gold will lose its color. The power is in hand, to kill or to let live is up to the moment. Those who can create something, let us confirm it together.' The monk came out and asked: 'Having left the ancestral seat of Cuifeng and already arrived at the Xuedou Monastery, I do not know if it is one or two?'

。師曰。馬無千里謾追風。曰恁么則雲散家家月。師曰。龍頭蛇尾漢。問德山臨濟棒喝已彰。和尚如何為人。師曰。放過一著。僧擬議。師便喝。僧曰。未審只甚么別有在。師曰。射虎不真徒勞沒羽。問吹大法螺擊大法鼓。朝宰臨筵如何即是。師曰。清風來未休。曰恁么則得遇于師也。師曰。一言已出駟馬難追。僧禮拜。師曰。放過一著。乃普觀大眾曰。人天普集合。發明個甚麼事。焉可互分賓主馳騁問答。便當宗乘去。廣大門風威德自在。輝騰今古把定乾坤。千聖只言。自知五乘莫能建立。所以聲前悟旨猶迷顧鑒之端。言下知宗尚昧識情之表。諸人要知真實相為么。但以上無攀仰下絕己躬。自然常光現前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得能截生死流。同據佛祖位。妙圓超悟正在此時。堪報不報之恩。以助無為之化。問如何是佛法大意。師曰。祥雲五色。曰學人不會。師曰。頭上漫漫。問達磨未來時如何。師曰。猿啼古木。曰來后如何。師曰。鶴唳青霄。曰即今事作么生。師曰。一不成二不是。問和尚未見智門時如何。師曰。爾鼻孔在我手裡。曰見后如何。師曰。穿過髑髏。有僧出禮拜起曰。請師答話。師便棒。僧曰。豈無方便。師曰罪不重科。復有一僧出禮拜起曰請師答話。師曰。兩

【現代漢語翻譯】師父說：『馬沒有千里之能，只是徒勞地追逐風。』學僧說：『如果這樣，那麼就是雲散去，家家戶戶都見月。』師父說：『像龍頭蛇尾的人。』學僧問：『德山（Deshan，人名）臨濟（Linji，人名）的棒喝已經彰顯，和尚您如何為人開示？』師父說：『放過一著。』學僧猶豫。師父便喝斥。學僧說：『不知還有什麼特別之處？』師父說：『射虎不真，徒勞無功。』學僧問：『吹大法螺，擊大法鼓，朝廷大臣臨席，應該如何是好？』師父說：『清風來了還不停息。』學僧說：『如果這樣，那就是有幸遇到了您。』師父說：『一句話說出口，駟馬也難追回。』學僧禮拜。師父說：『放過一著。』於是師父環顧大眾說：『人天大眾普遍聚集，要發明什麼事？怎可互相區分賓主，馳騁問答？應當直趨宗乘，使廣大門風威德自在，光輝照耀古今，把定乾坤。千聖只是說，自己知道，五乘（Five Vehicles，佛教術語，指聲聞乘、緣覺乘、菩薩乘、人乘、天乘）都不能建立。所以，在聲音之前領悟旨意，仍然迷惑于顧影自憐的開端；在言語之下知曉宗旨，仍然不明白情識的表面。各位想要知道真實相嗎？只要上無攀緣，下絕己身，自然常光顯現，個個像壁立千仞。還能辨明嗎？未辨明的就去辨明，未明白的就去明白。既然辨明了，就能截斷生死之流，同據佛祖之位。妙圓超悟，正在此時，堪以報答不報之恩，以助無為之化。』學僧問：『如何是佛法大意？』師父說：『祥雲五色。』學僧說：『學人不會。』師父說：『頭上漫漫。』學僧問：『達磨（Bodhidharma，人名，禪宗初祖）未來時如何？』師父說：『猿猴在古老的樹木上啼叫。』學僧說：『來后如何？』師父說：『鶴在青天上鳴叫。』學僧說：『現在的事怎麼樣？』師父說：『一不成，二不是。』學僧問：『和尚未見智門（Zhimen，人名）時如何？』師父說：『你的鼻孔在我手裡。』學僧說：『見后如何？』師父說：『穿過髑髏（dúlóu，頭蓋骨）。』有僧人出來禮拜，起身說：『請師父回答。』師父便打。僧人說：『難道沒有方便嗎？』師父說：『罪不重罰。』又有一僧人出來禮拜，起身說：『請師父回答。』師父說：『兩』

【English Translation】 The master said, 'A horse without the ability to run a thousand miles is just vainly chasing the wind.' The monk said, 'If that's the case, then the clouds disperse, and every household sees the moon.' The master said, 'Like a person with a dragon's head and a snake's tail.' The monk asked, 'Deshan's (Deshan, a person's name) and Linji's (Linji, a person's name) shouts and blows have already been manifested. How does the master guide people?' The master said, 'Let it go for now.' The monk hesitated. The master then shouted. The monk said, 'I don't know if there's anything special about it?' The master said, 'Shooting a tiger without accuracy is just a waste of feathers.' The monk asked, 'Blowing the great Dharma conch, beating the great Dharma drum, how should it be when the court ministers are present?' The master said, 'The clear wind comes and doesn't stop.' The monk said, 'If that's the case, then I'm fortunate to have met you.' The master said, 'A word once spoken is hard to chase back even with four horses.' The monk bowed. The master said, 'Let it go for now.' Then the master looked around at the assembly and said, 'The assembly of humans and gods is universally gathered. What are you trying to discover? How can you distinguish between host and guest and engage in questioning and answering? You should go straight to the Vehicle of the Teaching, so that the vast style of the school is freely powerful, its brilliance shines on the past and present, and it firmly grasps the universe. The thousand sages only say that they know themselves, and the Five Vehicles (Five Vehicles, a Buddhist term referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Human Vehicle, and Deva Vehicle) cannot be established. Therefore, understanding the meaning before the sound still迷顧鑒之端，knowing the principle under the words still doesn't understand the surface of emotions. Do you all want to know the true form? Just have no clinging above and cut off self below, and naturally the constant light will appear, and each one will be like a wall standing a thousand feet high. Can you still discern it? If you haven't discerned it, then discern it; if you haven't understood it, then understand it. Since you have discerned it, you can cut off the stream of birth and death and occupy the position of the Buddha and ancestors together. The wonderful and complete transcendence is right at this moment, worthy of repaying the kindness that cannot be repaid, to assist in the transformation of non-action.' The monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Auspicious clouds of five colors.' The monk said, 'This student doesn't understand.' The master said, 'It's vast above your head.' The monk asked, 'What was it like before Bodhidharma (Bodhidharma, a person's name, the first patriarch of Zen) came?' The master said, 'Monkeys cry on ancient trees.' The monk said, 'What about after he came?' The master said, 'Cranes cry in the blue sky.' The monk said, 'What about the present situation?' The master said, 'One is not accomplished, two is not right.' The monk asked, 'What was it like when the master hadn't seen Zhimen (Zhimen, a person's name)?' The master said, 'Your nostrils are in my hands.' The monk said, 'What about after seeing him?' The master said, 'Pierced through the skull.' A monk came out, bowed, and said, 'Please, master, answer.' The master then struck. The monk said, 'Isn't there a convenient means?' The master said, 'The crime is not punished twice.' Another monk came out, bowed, and said, 'Please, master, answer.' The master said, 'Two'

重公案。曰請師不答話。師亦棒。問古人道北斗里藏身意旨如何。師曰。十聞不如一見。曰此話大行。師曰。老鼠銜鐵。問古人道皎皎地絕一絲頭。只如山河大地又且如何。師曰。面赤不如語直。曰學人未曉。師曰。遍問諸方。問如何是學人自己。師曰。乘槎斫額。曰莫只這便是。師曰。浪死虛生。問如何是緣生義。師曰。金剛鑄鐵券。曰學人不會。師曰。鬧市裡牌。曰恁么則行到水窮處坐看云起時。師曰。列下。問四十九年說不盡底請師說。師曰。爭之不足。曰謝師答話。師曰。鐵棒自看。問如何是把定乾坤眼。師曰。拈卻鼻孔。曰學人不會。師曰。一喜一悲。僧擬議。師曰苦。問如何是脫珍御服著弊垢衣。師曰。垂手不垂手。曰乞師方便。師曰。左眼挑筋。右眼抉肉。問龍門爭進舉那個是登科。師曰。重遭點額。曰學人不會。師曰。退水藏鱗。問寂寂忘言誰是得者。師曰。卸帽穿云去。曰如何領會。師曰。披蓑帶雨歸。曰二十年後此話大行。師曰。一場酸澀。問坐斷毗盧底人師還接否。師曰。慇勤送別潚湘岸。曰恁么則學人罪過也。師曰。天寬地窄太愁人。僧禮拜。師曰。苦屈之詞不妨難吐。問生死到來如何迴避。師曰。定花板上。曰莫便是他安身立命處也無。師曰。符到奉行。上堂僧問。如何是吹毛劍師曰苦。

【現代漢語翻譯】現代漢語譯本重公案。有僧問道：『請和尚不回答話。』師父就打了他。又問：『古人說北斗里藏身，意旨如何？』師父說：『聽十遍不如親眼見一遍。』僧說：『這話很流行。』師父說：『老鼠銜鐵。』問：『古人說皎皎地絕一絲頭，那麼山河大地又該如何呢？』師父說：『臉紅不如說話直爽。』僧說：『學人還不明白。』師父說：『去各處問問。』問：『如何是學人自己？』師父說：『乘槎斫額。』僧說：『莫非就是這個？』師父說：『白白死了，虛度一生。』問：『如何是緣生義？』師父說：『用金剛鑄造鐵券。』僧說：『學人不會。』師父說：『鬧市裡的招牌。』僧說：『這樣說來，就是行到水窮處，坐看云起時了？』師父說：『退下。』問：『四十九年也說不盡的，請師父說。』師父說：『爭也爭不完。』僧說：『謝謝師父回答。』師父說：『自己看鐵棒。』問：『如何是把定乾坤的眼？』師父說：『把鼻孔捏住。』僧說：『學人不會。』師父說：『一喜一悲。』僧人想要思量。師父說：『苦！』問：『如何是脫下珍貴的御服，穿上破舊的衣服？』師父說：『垂手也不垂手。』僧說：『請師父方便開示。』師父說：『左眼挑筋，右眼挖肉。』問：『龍門爭著進取，哪個是登科的人？』師父說：『再次遭到點額。』僧說：『學人不會。』師父說：『退水時藏起鱗片。』問：『寂寂忘言，誰是得道的人？』師父說：『卸下帽子，穿云而去。』僧說：『如何領會？』師父說：『披著蓑衣，帶著雨歸來。』僧說：『二十年後，這話會很流行。』師父說：『一場酸澀。』問：『坐斷毗盧（Vairochana）底的人，師父還接引嗎？』師父說：『慇勤地在瀟湘岸邊送別。』僧說：『這樣說來，學人罪過啊。』師父說：『天寬地窄，太愁人了。』僧人禮拜。師父說：『難說的話不妨難吐。』問：『生死到來，如何迴避？』師父說：『定花板上。』僧說：『莫非這就是他安身立命的地方嗎？』師父說：『符到就奉行。』上堂時，僧人問：『如何是吹毛劍？』師父說：『苦！』

【English Translation】 English version A series of public cases (koan). A monk asked, 'Please, Master, do not answer.' The Master struck him. He then asked, 'What is the meaning of the ancients' saying, 'Hiding oneself in the Big Dipper'?' The Master said, 'Seeing once is better than hearing ten times.' The monk said, 'This saying is very popular.' The Master said, 'A rat carrying iron.' He asked, 'The ancients said, 'Bright and clear, severing a single thread.' What about mountains, rivers, and the great earth?' The Master said, 'A red face is not as good as speaking straight.' The monk said, 'This student does not understand.' The Master said, 'Go and ask everywhere.' He asked, 'What is the student's own self?' The Master said, 'Riding a raft, striking the forehead.' The monk said, 'Is that it?' The Master said, 'Dying in vain, living a wasted life.' He asked, 'What is the meaning of dependent origination (pratītyasamutpāda)?' The Master said, 'Casting an iron certificate with vajra (diamond).' The monk said, 'This student does not understand.' The Master said, 'A signboard in the bustling market.' The monk said, 'In that case, it is like walking to where the water ends and sitting to watch the clouds rise?' The Master said, 'Step back.' He asked, 'What cannot be said in forty-nine years, please, Master, tell us.' The Master said, 'Striving is not enough.' The monk said, 'Thank you, Master, for answering.' The Master said, 'Look at the iron rod yourself.' He asked, 'What is the eye that firmly grasps the universe?' The Master said, 'Pinch the nostrils.' The monk said, 'This student does not understand.' The Master said, 'One joy, one sorrow.' The monk hesitated. The Master said, 'Suffering!' He asked, 'What is it to take off precious imperial robes and put on tattered clothes?' The Master said, 'Drooping hands, yet not drooping hands.' The monk said, 'Please, Master, provide expedient guidance.' The Master said, 'Picking tendons from the left eye, gouging flesh from the right eye.' He asked, 'In the Dragon Gate competition, who is the one who passes the examination?' The Master said, 'Suffering another mark on the forehead.' The monk said, 'This student does not understand.' The Master said, 'Hiding scales when the water recedes.' He asked, 'In silent forgetting of words, who is the one who attains?' The Master said, 'Taking off the hat and going into the clouds.' The monk said, 'How to understand?' The Master said, 'Returning wearing a straw cloak and carrying rain.' The monk said, 'Twenty years from now, this saying will be very popular.' The Master said, 'A scene of bitterness.' He asked, 'Does the Master still receive the one who sits firmly at the base of Vairochana (毗盧)?' The Master said, 'Seeing them off with great care on the Xiaoxiang (瀟湘) shore.' The monk said, 'In that case, this student is at fault.' The Master said, 'The sky is wide, the earth is narrow, too much sorrow.' The monk bowed. The Master said, 'Words of hardship may as well be difficult to utter.' He asked, 'When birth and death arrive, how to avoid them?' The Master said, 'On the fixed flower board.' The monk said, 'Is that where he settles down and establishes his life?' The Master said, 'When the talisman arrives, follow it.' During the Dharma talk, a monk asked, 'What is the hair-splitting sword?' The Master said, 'Suffering!'

曰還許學人用也無。師噓一噓乃曰。大眾前共相唱酬。也須是個漢始得。若也未有奔流度刃底眼。不勞拈出。所以道如大火聚。近著師燎卻面門。亦如按太阿寶劍。衝前即喪身失命。乃曰太阿橫按祖堂寒。千里應須息萬端。莫待冷光輕閃爍。復云看看便下座。上堂僧問。如何是維摩一默。師曰。塞山訪拾得。曰恁么則入不二之門。師噓一噓。復曰。維摩大士去何從。千古令人望莫窮。不二法門休更問。夜來明月上孤峰。上堂。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座。卻顧謂侍者曰。適來有人看方丈么。者曰有。師曰。作賊人心虛。上堂。十方無壁落四面亦無門。古人向甚麼處見客。或若道得接手句。許爾天上天下。上堂。田地穩密底佛祖不敢近。為甚麼抬腳不起。神通遊戲底鬼神不能測。為甚麼下腳不得。直饒十字縱橫。朝打三千暮打八百。上堂。大眾這一片田地分付來多時也。爾諸人四至界畔猶未識在。若要中心樹子我也不惜。問如何是諸佛本源。師曰。千峰寒色。曰本委向上更有也無。師曰。雨滴巖花。上堂。僧問。雪覆蘆花時如何。師曰點。曰恁么則為祥為瑞去也。師曰。兩重公案。乃曰。雪覆蘆花欲暮天。謝家人不在漁船。白牛放卻無尋處。空把山童贈鐵鞭。師一日遊山四顧周覽。謂侍

【現代漢語翻譯】現代漢語譯本：問：還允許學人使用嗎？師父噓了一口氣，然後說：『大眾面前共同唱和，也必須是個漢子才行。如果還沒有奔流度刃的眼力，就不勞你拿出來了。』所以說，『如同大火聚，靠近就會燒傷面門。』也像按著太阿寶劍，衝上前就會喪身失命。於是說：『太阿橫按，祖堂寒冷，千里之外也應該停止各種紛爭。不要等到冷光輕輕閃爍。』又說：『看看，』便下座。上堂，有僧人問：『如何是維摩的一默？（Vimalakirti's silence, 維摩詰的沉默，指一種高深的境界）』師父說：『到塞山去拜訪拾得。（Hanshan and Shide, 寒山和拾得，兩位唐代著名隱士）』僧人說：『這樣就進入不二法門了。（non-duality, 非二元性）』師父噓了一口氣，又說：『維摩大士去了哪裡？千百年來令人望不見蹤影。不二法門不要再問了，昨夜明月升上孤峰。』上堂：春山重疊，一片青翠；春水盪漾，一片碧綠。空曠的天地間，獨自站立，望向哪裡才是盡頭？便下座。回頭對侍者說：『剛才有人看方丈室嗎？』侍者說：『有。』師父說：『做賊的人心虛。』上堂：十方沒有墻壁阻隔，四面也沒有門。古人從什麼地方接見客人？如果能說出接手的句子，就允許你在天上天下自由自在。上堂：田地穩固嚴密，佛祖也不敢靠近。為什麼抬腳也起不來？神通遊戲，鬼神也不能測度。為什麼落腳也不得？即使十字縱橫交錯，早上打三千，晚上打八百。上堂：各位，這片田地分付給大家很久了。你們各位，四至界畔還沒有認識嗎？如果要中心樹子，我也不吝惜。問：如何是諸佛的本源？師父說：千峰寒色。問：根本的道理向上還有嗎？師父說：雨滴巖花。上堂，僧人問：雪覆蓋蘆花時如何？師父說：點。僧人說：這樣就是吉祥的徵兆了？師父說：兩重公案。於是說：雪覆蓋蘆花，天色將晚，謝家人不在漁船上。白牛放走了，無處可尋，空把山童贈送的鐵鞭拿著。師父有一天遊山，四處觀看，對侍者說：

【English Translation】 English version: Asked: 'Is it still permissible for students to use?' The Master sighed and then said: 'In front of the assembly, to sing and respond together, one must be a real man. If you do not yet have the eye to rush through the blade, then do not bother to bring it out.' Therefore, it is said, 'Like a great fire, approaching it will burn your face.' It is also like holding the Tai'a sword; rushing forward will lead to loss of life. Thus, he said: 'The Tai'a lies horizontally, the ancestral hall is cold, and thousands of miles away should cease all disputes. Do not wait for the cold light to flicker lightly.' Then he said, 'Look, look,' and descended from the seat. In the hall, a monk asked: 'What is Vimalakirti's silence? (Vimalakirti's silence, referring to a profound state)' The Master said: 'Go to Mount Sai to visit Hanshan and Shide. (Hanshan and Shide, two famous hermits of the Tang Dynasty)' The monk said: 'Then one enters the gate of non-duality. (non-duality)' The Master sighed and then said: 'Where has the great Vimalakirti gone? For thousands of years, people have looked for him in vain. Do not ask about the gate of non-duality anymore; last night, the bright moon rose above the solitary peak.' In the hall: The spring mountains are layered and chaotic, all green; the spring waters ripple, all emerald. In the vast space between heaven and earth, standing alone, where is the end to look towards? Then he descended from the seat. Turning back, he said to the attendant: 'Did anyone look at the abbot's room just now?' The attendant said: 'Yes.' The Master said: 'A thief has a guilty conscience.' In the hall: The ten directions have no walls, and the four sides have no doors. Where did the ancients meet guests? If you can speak the connecting phrase, you are allowed to be free in heaven and earth. In the hall: The field is stable and secure, and the Buddhas dare not approach. Why can't you lift your feet? Supernatural powers are at play, and ghosts and gods cannot fathom it. Why can't you set your feet down? Even if the ten directions are crisscrossed, beat three thousand in the morning and eight hundred in the evening. In the hall: Everyone, this field has been entrusted to you for a long time. Have you all recognized the four boundaries? If you want a central tree, I will not be stingy. Asked: 'What is the original source of all Buddhas?' The Master said: 'The cold color of a thousand peaks.' Asked: 'Is there anything more beyond the fundamental principle?' The Master said: 'Raindrops on rock flowers.' In the hall, a monk asked: 'What is it like when snow covers the reed flowers?' The Master said: 'A dot.' The monk said: 'Then it is an auspicious sign?' The Master said: 'A double case.' Thus, he said: 'Snow covers the reed flowers, the sky is getting late, the Xie family is not on the fishing boat. The white ox is let go, nowhere to be found, holding only the iron whip given by the mountain boy.' One day, the Master was touring the mountains, looking around, and said to the attendant:

者曰。何日復來於此。侍者哀乞遺偈。師曰平生唯患語之多矣。翌日出杖屨衣盂散及徒眾。乃曰。七月七日復相見耳。至期盥沐攝衣北首而逝。塔全身於寺之西塢。賜明覺大師。襄州延慶山子榮禪師。僧問。如何是隨色摩尼珠。師曰。三個童兒弄花毬。曰恁么則終朝盡日也。師曰。頭白齒落。上堂僧問。靈光隱隱月照寒窗。善法堂前請師舉唱。師曰聽。曰此猶是這邊事。那邊事作么生。師曰。腳下毛生。問如何是佛。師曰。橫身彰十號入槨示雙趺。曰將何供養。師曰。合掌當胸。問如何是祖師西來意。師曰。穿耳胡僧不著鞋。

洪州百丈智映寶月禪師。僧問。師唱誰家曲。宗風嗣阿誰。師曰。窣堵那吒掌上擎。曰恁么則北塔的子韶石兒孫也。師曰。斫額望新羅。

韶州南華寶緣慈濟禪師。僧問。如何是祖師西來意。師曰。青山綠水。曰未來時還有意也無。師曰。高者高低者低。

黃州護國院。壽禪師。僧問。如何是一路涅槃門。師曰。寒松青有千年色。一徑風飄四季香。問如何是靈山一會。師曰。如來才一顧迦葉使低眉。

瑞州九峰勤禪師。僧問。方便門中請師垂示。師曰。佛不奪眾生愿。曰恁么則謝師方便。師曰。卻須吃棒。上堂曰。羅舌沸千喚萬喚。露柱因甚麼不回頭。良久曰。美食不

【現代漢語翻譯】現代漢語譯本：侍者問道：『您何時再來這裡？』侍者哀求禪師留下遺偈。禪師說：『我平生只怕話說得太多了。』第二天，禪師將手杖、鞋子、衣缽等物分發給徒眾，然後說：『七月七日我們再相見吧。』到了那天，禪師沐浴更衣，面朝北方圓寂。弟子們在寺院西邊的小山谷為他建塔，安葬全身。禪師被賜予『明覺大師』的稱號。襄州延慶山子榮禪師，有僧人問：『什麼是隨色摩尼珠（Sui Se Mani Zhu，能隨著所接觸的顏色而改變顏色的寶珠，比喻佛性）？』禪師說：『三個小孩玩花球。』僧人說：『既然如此，那麼終日都是如此了？』禪師說：『頭髮白了，牙齒掉了。』禪師上堂說法，有僧人問：『靈光隱隱，月照寒窗，善法堂前，請禪師開示。』禪師說：『聽。』僧人說：『這還是這邊的事，那邊的事如何？』禪師說：『腳下生毛。』有人問：『什麼是佛？』禪師說：『橫臥全身彰顯十種名號（Shi Hao，如來佛的十種稱號），入棺材示現雙足跏趺坐。』僧人問：『用什麼來供養？』禪師說：『合掌當胸。』有人問：『什麼是祖師西來意（Zu Shi Xi Lai Yi，達摩祖師從西方來到中國的真正意圖）？』禪師說：『穿耳的胡僧不穿鞋。』洪州百丈智映寶月禪師，有僧人問：『禪師唱的是誰家的曲調？宗風傳承自誰？』禪師說：『窣堵那吒（Su Du Na Zha，一種神的名字）掌上擎。』僧人說：『既然如此，那麼您是北塔的弟子，韶石的子孫了。』禪師說：『砍額頭望新羅（Xin Luo，古代朝鮮國家名）。』韶州南華寶緣慈濟禪師，有僧人問：『什麼是祖師西來意？』禪師說：『青山綠水。』僧人問：『未來時還有意嗎？』禪師說：『高者高，低者低。』黃州護國院壽禪師，有僧人問：『如何是一路涅槃門（Nie Pan Men，通往涅槃的道路）？』禪師說：『寒松青翠有千年不變的顏色，一條小路隨風飄散著四季的芬芳。』有人問：『什麼是靈山一會（Ling Shan Yi Hui，釋迦牟尼佛在靈鷲山說法的大會）？』禪師說：『如來才一回顧，迦葉（Jia Ye，釋迦牟尼佛的十大弟子之一）就低眉微笑。』瑞州九峰勤禪師，有僧人問：『請禪師在方便門中開示。』禪師說：『佛不奪眾生愿。』僧人說：『既然如此，感謝禪師的方便開示。』禪師說：『卻須吃棒。』禪師上堂說法：『羅舌（Luo She，指說法者的舌頭）說得口乾舌燥，千喚萬喚，露柱（Lu Zhu，寺廟中的柱子）為什麼不回頭？』良久，禪師說：『美食不』

【English Translation】 English version: A monk asked: 'When will you return here?' The attendant begged the master to leave a final verse. The master said: 'My only worry in life has been talking too much.' The next day, the master distributed his staff, shoes, robe, and bowl to the disciples, and then said: 'We will meet again on the seventh day of the seventh month.' When the day arrived, the master bathed, changed his clothes, faced north, and passed away. The disciples built a pagoda in the western valley of the temple to enshrine his whole body. He was bestowed the title 'Great Master Mingjue'. Zen Master Zirong of Yanqing Mountain in Xiangzhou, a monk asked: 'What is the Mani pearl that changes color with its surroundings (Sui Se Mani Zhu, a metaphor for Buddha-nature)?' The master said: 'Three children playing with a flower ball.' The monk said: 'If that's the case, then it's like that all day long?' The master said: 'Hair turns white, teeth fall out.' The master ascended the platform to preach, a monk asked: 'The spiritual light is faint, the moon shines on the cold window, in front of the Good Dharma Hall, please master enlighten us.' The master said: 'Listen.' The monk said: 'This is still about this side, what about the other side?' The master said: 'Hair grows under your feet.' Someone asked: 'What is Buddha?' The master said: 'Lying down, the whole body manifests the ten titles (Shi Hao, the ten epithets of a Tathagata), entering the coffin shows the double lotus position.' The monk asked: 'What should we offer?' The master said: 'Join your palms in front of your chest.' Someone asked: 'What is the meaning of the Patriarch's coming from the West (Zu Shi Xi Lai Yi, the true intention of Bodhidharma's arrival in China from the West)?' The master said: 'A pierced-ear barbarian monk doesn't wear shoes.' Zen Master Zhibao Yue of Hongzhou Baizhang, a monk asked: 'Whose tune does the master sing? Whose lineage does the Dharma inherit?' The master said: 'Sutunazha (Su Du Na Zha, the name of a deity) holds it in his palm.' The monk said: 'If that's the case, then you are a disciple of Beita and a descendant of Shaoshi.' The master said: 'Cutting the forehead and looking towards Silla (Xin Luo, an ancient Korean kingdom).' Zen Master Ciji of Nanhua Baoyuan in Shaozhou, a monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Green mountains and clear waters.' The monk asked: 'Is there still meaning in the future?' The master said: 'The high are high, the low are low.' Zen Master Shou of Huguo Temple in Huangzhou, a monk asked: 'What is the one path to Nirvana (Nie Pan Men, the path to Nirvana)?' The master said: 'The cold pine is green with a thousand years of color, a path is fragrant with the four seasons in the wind.' Someone asked: 'What is the assembly on Vulture Peak (Ling Shan Yi Hui, the assembly where Shakyamuni Buddha preached on Vulture Peak)?' The master said: 'As soon as the Tathagata glanced, Kashyapa (Jia Ye, one of Shakyamuni Buddha's ten major disciples) lowered his eyebrows and smiled.' Zen Master Qin of Jiufeng in Ruizhou, a monk asked: 'Please master give instructions through the expedient means.' The master said: 'The Buddha does not take away the wishes of sentient beings.' The monk said: 'In that case, thank you master for the expedient instructions.' The master said: 'But you must take a beating.' The master ascended the platform to preach: 'The tongue (Luo She, referring to the speaker's tongue) is parched from speaking, calling out thousands and thousands of times, why doesn't the pillar (Lu Zhu, the pillar in the temple) turn its head?' After a long silence, the master said: 'Delicious food not'

中飽人吃。便下座。

潭州云蓋繼鵬禪師。初謁雙泉雅禪師。泉令充侍者。示以芭蕉柱杖話。經久無省發。一日泉向火次師侍立。泉忽問。柱杖子話試舉。來與子商量。師擬舉。泉拈火筋便𢷾。師豁然大悟。住后僧問。如何是佛法大意。師曰。舌頭無骨。問如何是祖師西來意。師曰。湯瓶火里煨。問佛未出世時如何。師曰天。曰出世后如何。師曰地。上堂。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。良久曰。相識滿天下知心能幾人。

鄂州黃龍海禪師。僧問。如何是黃龍家風。師曰看。曰忽遇客來如何只待。師以柱杖點之。問如何是最初一句。師曰。掘地討天。

鼎州彰法澄泗禪師。僧問。如何是佛法大意。師曰。多少人摸索不著。曰忽然摸著又作么生。師曰。堪作甚麼。

泉州雲臺因禪師。僧問。如何是和尚家風。師曰。嗔拳不打笑面。曰如何施設。師曰。天臺則有南嶽則無。問如何是佛。師曰。月不破五。曰意旨如何。師曰。初三十一。問如何是佛法大意。師曰。今日好曬麥。曰意旨如何。師曰。問取磨頭上堂。菩薩子不在內不在外不在中間。且道落在甚麼處。良久曰。南贍部洲北郁單越。

復州青山好禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。昔日靈山親授記。今

【現代漢語翻譯】現代漢語譯本：吃飽飯的人離開座位。

潭州云蓋繼鵬禪師，最初參拜雙泉雅禪師（Double Spring Ya Chan Master）。雙泉禪師讓他擔任侍者，並用芭蕉柱杖的話語來開示他。經過很久都沒有領悟。一天，雙泉禪師在烤火，繼鵬禪師侍立在一旁。雙泉禪師忽然問：『柱杖子的話，你試著舉出來，我和你商量商量。』繼鵬禪師剛要開口，雙泉禪師拿起火鉗就打。繼鵬禪師豁然大悟。住持一方后，有僧人問：『如何是佛法大意？』禪師說：『舌頭沒有骨頭。』問：『如何是祖師西來意？』禪師說：『湯瓶在火里煨。』問：『佛未出世時如何？』禪師說：『天。』問：『出世后如何？』禪師說：『地。』上堂時說：『高不在絕頂，富不在福嚴（Fuyan），樂不在天堂，苦不在地獄。』良久說：『相識滿天下，知心能幾人。』

鄂州黃龍海禪師，有僧人問：『如何是黃龍（Huanglong）家風？』禪師說：『看。』問：『忽然有客人來，如何招待？』禪師用柱杖點他。問：『如何是最初一句？』禪師說：『掘地討天。』

鼎州彰法澄泗禪師，有僧人問：『如何是佛法大意？』禪師說：『多少人摸索不著。』問：『忽然摸著又作么生？』禪師說：『堪作甚麼。』

泉州雲臺因禪師，有僧人問：『如何是和尚家風？』禪師說：『嗔拳不打笑面。』問：『如何施設？』禪師說：『天臺（Tiantai）則有，南嶽（Nanyue）則無。』問：『如何是佛？』禪師說：『月不破五。』問：『意旨如何？』禪師說：『初三十一。』問：『如何是佛法大意？』禪師說：『今日好曬麥。』問：『意旨如何？』禪師說：『問取磨頭。』上堂時說：『菩薩子不在內，不在外，不在中間。且道落在甚麼處？』良久說：『南贍部洲（Jambudvipa），北郁單越（Uttarakuru）。』

復州青山好禪師，有僧人問：『師唱誰家曲，宗風嗣阿誰？』禪師說：『昔日靈山（Ling Mountain）親授記，今』

【English Translation】 English version: The person who is full leaves the seat.

Chan Master Jigeng of Yungai in Tanzhou, initially visited Chan Master Ya of Shuangquan (Double Spring). Chan Master Quan made him an attendant and instructed him with the words of the banana tree staff. After a long time, he had no awakening. One day, Chan Master Quan was making a fire, and Chan Master Ji Peng was standing by his side. Chan Master Quan suddenly asked, 'Try to bring up the words of the staff, and I will discuss it with you.' As Chan Master Ji Peng was about to speak, Chan Master Quan picked up the fire tongs and struck him. Chan Master Ji Peng suddenly had a great awakening. After residing in a monastery, a monk asked, 'What is the great meaning of the Buddha Dharma?' The Chan Master said, 'The tongue has no bones.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Chan Master said, 'The soup pot is simmering in the fire.' Asked, 'What was it like before the Buddha appeared in the world?' The Chan Master said, 'Heaven.' Asked, 'What is it like after appearing in the world?' The Chan Master said, 'Earth.' When ascending the hall, he said, 'High is not at the summit, rich is not at Fuyan, joy is not in heaven, suffering is not in hell.' After a long silence, he said, 'Acquaintances fill the world, but how many are intimate friends?'

Chan Master Hai of Huanglong (Yellow Dragon) in Ezhou, a monk asked, 'What is the family style of Huanglong?' The Chan Master said, 'Look.' Asked, 'If a guest suddenly comes, how should I treat him?' The Chan Master pointed at him with his staff. Asked, 'What is the very first sentence?' The Chan Master said, 'Digging the ground to find the sky.'

Chan Master Chengsi of Zhangfa in Dingzhou, a monk asked, 'What is the great meaning of the Buddha Dharma?' The Chan Master said, 'How many people grope and cannot find it.' Asked, 'What if one suddenly finds it?' The Chan Master said, 'What can it be used for?'

Chan Master Yin of Yuntai in Quanzhou, a monk asked, 'What is the abbot's family style?' The Chan Master said, 'An angry fist does not hit a smiling face.' Asked, 'How should it be implemented?' The Chan Master said, 'Tiantai (Mount Tiantai) has it, Nanyue (Mount Heng) does not.' Asked, 'What is Buddha?' The Chan Master said, 'The moon does not break five.' Asked, 'What is the meaning?' The Chan Master said, 'The first thirty-one.' Asked, 'What is the great meaning of the Buddha Dharma?' The Chan Master said, 'Today is a good day for drying wheat.' Asked, 'What is the meaning?' The Chan Master said, 'Ask the millstone.' When ascending the hall, he said, 'The Bodhisattva is not inside, not outside, not in the middle. Tell me, where does it fall?' After a long silence, he said, 'Jambudvipa (Southern Continent), Uttarakuru (Northern Continent).'

Chan Master Hao of Qingshan in Fuzhou, a monk asked, 'Whose song does the master sing, whose lineage does the sect follow?' The Chan Master said, 'In the past, Ling Mountain (Vulture Peak) personally bestowed the prediction, now'

朝汶水令方行。僧云。恁么則雷布雲門洞雨灑景陵城去也。師曰。九宮八卦。

福州慈雲山紹詵禪師。僧問。如何是佛。師曰。額上汗出。問如何是慈雲山。師曰。徒勞仰面看。問如何是慈雲水。師曰急文殊真禪師法嗣。

瑞州洞山曉聰禪師韶州杜氏子。遊方時在云居作燈頭。見僧說泗洲大聖近在揚州出現。有設問曰。既是泗洲大聖。為甚麼卻向揚州出現。師曰。君子愛財取之以道。后僧舉似蓮華峰祥庵主。主大驚曰。雲門兒孫猶在。中夜望雲居拜之。住后僧問。達磨未傳心地印。釋迦未解髻中珠。此時若問西來意。還有西來意也無。師曰。六月雨淋淋寬其萬姓心。曰恁么則雲散家家月春來處處花。師曰。腳跟下到金剛水際是多少。僧無語。師曰。祖師西來特唱此事。自是上座不薦。所以從門入者不是家珍。認影迷頭豈非大錯。既是祖師西來特唱此事。又何必更對眾叨叨。珍重。問無根樹子向甚麼處栽。師曰。千年常住一朝僧。問如何是離聲色句。師曰。南贍部洲北郁單越。曰恁么則學人知恩不昧也。師曰。四大海深多少。問古鏡未磨時如何。師曰。此去漢陽不遠。曰磨后如何。師曰。黃鶴樓前鸚鵡洲。問如何是佛。師曰。理長即就。上堂。教山僧道甚麼即得。古即是今。今即是古。所以楞嚴經道。松直

【現代漢語翻譯】現代漢語譯本：朝汶水令正施行。僧人問道：『這樣說來，就是雷聲在雲門山洞迴響，雨水灑遍景陵城了？』禪師回答：『九宮八卦。』（指變化莫測，難以捉摸）福州慈雲山紹詵禪師。僧人問道：『什麼是佛？』禪師回答：『額頭上冒汗。』僧人問：『什麼是慈雲山？』禪師回答：『徒勞地抬頭看。』僧人問：『什麼是慈雲水？』禪師回答：『急。』（指水流湍急）紹詵禪師是文殊真禪師的法嗣。瑞州洞山曉聰禪師，是韶州杜氏之子。遊方時在云居山擔任燈頭（負責點燈的僧人）。聽到僧人說泗洲大聖（觀音菩薩的化身）最近在揚州顯靈。有人提問說：『既然是泗洲大聖，為什麼卻在揚州顯靈？』禪師回答：『君子愛財，取之有道。』後來僧人將此事告訴蓮華峰祥庵主。祥庵主非常驚訝地說：『雲門宗的後代還在啊！』深夜朝著云居山的方向禮拜。住持寺院后，僧人問道：『達磨（菩提達摩）未曾傳授心地之印，釋迦（釋迦牟尼佛）未曾解開髻中之珠。此時若問西來意（達摩祖師西來的意圖），還有西來意嗎？』禪師回答：『六月雨淋淋，寬慰萬姓心。』僧人說：『這樣說來，就是雲散家家月，春來處處花了。』禪師回答：『腳跟下到金剛水際是多少？』僧人無語。禪師說：『祖師西來，特地宣揚此事。只是上座（對僧人的尊稱）您不領會。所以從門入者，不是家珍（自己本有的東西）。認影迷頭，豈非大錯？既然祖師西來特地宣揚此事，又何必再對大眾嘮叨？珍重。』僧人問：『無根的樹子，要栽在哪裡？』禪師回答：『千年常住一朝僧。』僧人問：『如何是離聲色句？』禪師回答：『南贍部洲（我們所居住的世界）北郁單越（傳說中的勝妙國土）。』僧人說：『這樣說來，學人知恩不昧了。』禪師回答：『四大海深多少？』僧人問：『古鏡未磨時如何？』禪師回答：『此去漢陽不遠。』僧人問：『磨后如何？』禪師回答：『黃鶴樓前鸚鵡洲。』僧人問：『如何是佛？』禪師回答：『理長即就。』（有理就順從）上堂說法。禪師說：『教山僧說什麼才好呢？古即是今，今即是古。所以《楞嚴經》說：松直』

【English Translation】 English version: When the magistrate of Chao was enforcing the water regulations, a monk asked, 'In that case, is it like thunder rumbling in the Cloud Gate cave and rain sprinkling Jingling City?' The Master replied, 'Nine Palaces and Eight Trigrams.' (referring to unpredictability and elusiveness) Zen Master Shao Shen of Mount Ciyun in Fuzhou. A monk asked, 'What is Buddha?' The Master replied, 'Sweat on the forehead.' The monk asked, 'What is Mount Ciyun?' The Master replied, 'It's futile to look up.' The monk asked, 'What is Ciyun water?' The Master replied, 'Rapid.' (referring to the swift current) Zen Master Shao Shen was a Dharma successor of Zen Master Wenshu Zhen. Zen Master Xiao Cong of Dongshan in Ruizhou was a son of the Du family in Shaozhou. When traveling, he worked as a lamp attendant (the monk responsible for lighting lamps) at Yunju Mountain. He heard a monk say that the Great Sage of Sizhou (an incarnation of Avalokiteśvara) had recently appeared in Yangzhou. Someone asked, 'Since it is the Great Sage of Sizhou, why did he appear in Yangzhou?' The Master replied, 'A gentleman loves wealth, but acquires it through proper means.' Later, the monk told this to Abbot Xiang of Lotus Peak. Abbot Xiang was very surprised and said, 'The descendants of the Yunmen lineage are still here!' He bowed towards Yunju Mountain in the middle of the night. After becoming the abbot, a monk asked, 'Bodhidharma (達磨) did not transmit the seal of the mind, and Śākyamuni (釋迦) did not untie the pearl in his hair. If one were to ask about the meaning of the Westward Journey (達摩祖師西來的意圖) at this time, is there still a meaning of the Westward Journey?' The Master replied, 'The rain in June is pouring down, comforting the hearts of all people.' The monk said, 'In that case, it is like clouds scattering, revealing the moon in every home, and spring arriving, bringing flowers everywhere.' The Master replied, 'How much is it from under your feet to the edge of the Vajra waters?' The monk was speechless. The Master said, 'The Patriarch came from the West specifically to proclaim this matter. It is just that you, Venerable (a respectful term for monks), do not understand. Therefore, those who enter through the gate are not family treasures (one's own inherent nature). Isn't it a great mistake to recognize the shadow and mistake it for the head? Since the Patriarch came from the West specifically to proclaim this matter, why bother to chatter on to the assembly again? Take care.' A monk asked, 'Where should a rootless tree be planted?' The Master replied, 'A thousand-year-old monastery, a monk for a day.' A monk asked, 'What is a phrase apart from sound and form?' The Master replied, 'Jambudvipa (南贍部洲, the world we live in) in the south and Uttarakuru (北郁單越, a legendary wonderful land) in the north.' The monk said, 'In that case, the student knows the kindness and is not ignorant.' The Master replied, 'How deep are the four great oceans?' A monk asked, 'What is it like when an ancient mirror has not been polished?' The Master replied, 'It's not far from here to Hanyang.' The monk asked, 'What is it like after it has been polished?' The Master replied, 'Parrot Isle in front of Yellow Crane Tower.' A monk asked, 'What is Buddha?' The Master replied, 'If the principle is reasonable, then follow it.' (有理就順從) Ascending the Dharma hall to preach. The Master said, 'What should this mountain monk say? The ancient is the present, and the present is the ancient. Therefore, the Śūraṅgama Sūtra (楞嚴經) says: The pine is straight'

棘曲鵠白烏玄。還知得么。雖然如是未必是松一向直棘一向曲鵠便白烏便玄。洞山道。這裡也有曲底松。也有直底棘。也有玄底鵠。也有白底烏。久立。上堂僧問。學人進又不得退又不得時如何。師曰。抱首哭蒼天。僧無語。師曰。汝還知缽盂饙子落處么。汝若知得落處也從汝問。三十年後驀然問著也不定上堂舉。寒山云。井底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若要學菩提。但看此模樣。良久曰。還知落處也無。若也不知落處。看看菩提入僧堂里去也。久立。上堂。春寒凝冱夜來好雪還見么。大地雪漫漫。春風依舊寒。說禪說道易。成佛成祖難。珍重。上堂。晨雞報曉靈。粥后便天明。燈籠猶瞌睡。露柱卻惺惺。復曰。惺惺直言惺惺。歷歷直言歷歷。明朝後日莫認奴作郎。珍重。因事示眾。天晴蓋卻屋。乘干刈卻禾。早輸王稅了。鼓腹唱巴歌。問德山入門便棒。猶是起模畫樣。臨濟入門便喝。未免捏目生花。離此二途未審洞山如何為人。師曰。天晴久無雨近日有云騰。曰他日若有人問洞山宗旨。教學人如何舉似。師曰。園蔬枯槁甚檐水潑菠薐。初比部郎中許公式出守南昌。過蓮華峰聞。祥公曰。聰道者在江西試尋訪之。此僧人天眼目也。許公既至聞聰住山家風。作詩寄之曰。語言渾不滯。高躡祖師蹤。

【現代漢語翻譯】現代漢語譯本：棘是彎曲的，鵠（天鵝）是白的，烏鴉是黑的。你還知道這些嗎？雖然是這樣，但未必松樹總是直的，棘總是彎的，鵠就一定是白的，烏鴉就一定是黑的。洞山（禪師名，即洞山良價）說：『這裡也有彎曲的松樹，也有筆直的棘，也有黑色的鵠，也有白色的烏鴉。』（洞山禪師）站立良久。（有）僧人上堂請教：『學人進不能進，退不能退的時候該怎麼辦？』洞山禪師說：『抱著頭哭喊蒼天。』僧人無話可說。洞山禪師說：『你還知道缽盂（和）饙子（食物）掉在哪裡了嗎？你如果知道掉在哪裡，也可以問我。三十年後突然問到也不一定。』（洞山禪師）上堂開示，舉寒山（唐代詩人，隱居天臺山寒巖）的詩句：『井底生紅塵，高峰起白浪，石女生石兒，龜毛寸寸長。若要學菩提（覺悟），但看此模樣。』（洞山禪師）沉默良久說：『還知道（這些話）落在哪裡了嗎？如果不知道落在哪裡，看看菩提進入僧堂里去了。』（洞山禪師）站立良久。（洞山禪師）上堂開示：『春天的寒冷凝結，昨夜下了好雪，還看見了嗎？大地上白雪茫茫，春風依舊寒冷。說禪說道容易，成佛成祖困難。』（洞山禪師）珍重。（洞山禪師）上堂開示：『晨雞報曉真靈驗，粥後天就亮了。燈籠還在打瞌睡，露柱卻很清醒。』（洞山禪師）又說：『清醒就直說是清醒，歷歷分明就直說是歷歷分明。明後天不要認錯，把奴僕當成丈夫。』（洞山禪師）珍重。（洞山禪師）因為某件事向大眾開示：『天晴的時候就蓋好房屋，趁著乾燥的時候就收割稻禾，早早地交完王家的賦稅，然後敲著肚子唱著巴地的歌。』（有人）問：『德山（禪師名，即德山宣鑒）入門就打棒，這還是在模仿前人的樣子。臨濟（禪師名，即臨濟義玄）入門就喝，這未免是捏著眼睛生出幻覺。離開這兩種途徑，不知道洞山（禪師）是如何待人的？』洞山禪師說：『天晴很久沒有下雨，最近有云氣升騰。』（那人）說：『如果將來有人問洞山（禪師）的宗旨，教我如何回答？』洞山禪師說：『園子里的蔬菜都快要枯死了，用屋檐上的水澆灌菠薐（菠菜）。』當初比部郎中許公式出任南昌太守，路過蓮華峰，聽說祥公（禪師名）說：『聰道者在江西，（你）試著去尋訪他，這位僧人是人天眼目啊。』許公式到任后，聽說了聰道者在山裡的家風，寫詩寄給他，詩中說：『語言完全不滯澀，高高地追隨祖師的足跡。』 English version: Thorns are crooked, swans (鵠) are white, crows are black. Do you still know this? Although it is so, it is not necessarily that pine trees are always straight, thorns are always crooked, swans must be white, and crows must be black. Dongshan (洞山, a Chan master, namely Dongshan Liangjie) said: 'Here are also crooked pines, also straight thorns, also black swans, also white crows.' (Dongshan Chan master) stood for a long time. (A) monk came to the hall to ask: 'When a student cannot advance or retreat, what should he do?' Dongshan Chan master said: 'Hold your head and cry to the sky.' The monk had nothing to say. Dongshan Chan master said: 'Do you still know where the alms bowl (缽盂) and the steamed rice cake (饙子) fell? If you know where they fell, you can also ask me. It's not certain that you will be asked suddenly after thirty years.' (Dongshan Chan master) gave a lecture in the hall, quoting the poem of Hanshan (寒山, a Tang Dynasty poet who lived in seclusion in Hanyan, Mount Tiantai): 'Red dust grows at the bottom of the well, white waves rise on the peak, a stone woman gives birth to a stone child, turtle hair grows inch by inch. If you want to learn Bodhi (菩提, enlightenment), just look at this appearance.' (Dongshan Chan master) was silent for a long time and said: 'Do you still know where (these words) fell? If you don't know where they fell, see Bodhi entering the monks' hall.' (Dongshan Chan master) stood for a long time. (Dongshan Chan master) gave a lecture in the hall: 'The cold of spring is freezing, and it snowed well last night, have you seen it? The earth is covered with white snow, and the spring breeze is still cold. It is easy to talk about Chan and Tao, but it is difficult to become a Buddha and an ancestor.' (Dongshan Chan master) cherish. (Dongshan Chan master) gave a lecture in the hall: 'The morning rooster crows and is very effective, and it will be bright after the porridge. The lantern is still dozing off, but the dew pillar is very awake.' (Dongshan Chan master) also said: 'Being awake is directly said to be awake, and being clear is directly said to be clear. Don't mistake the slave for the husband tomorrow or the day after tomorrow.' (Dongshan Chan master) cherish. (Dongshan Chan master) gave a lecture to the public because of something: 'When the weather is clear, build the house, and when it is dry, harvest the rice, pay the king's taxes early, and then pat your belly and sing the Ba song.' (Someone) asked: 'Deshan (德山, a Chan master, namely Deshan Xuanjian) hits with a stick as soon as he enters the door, which is still imitating the appearance of the predecessors. Linji (臨濟, a Chan master, namely Linji Yixuan) shouts as soon as he enters the door, which is inevitably pinching his eyes to produce illusions. Leaving these two ways, I don't know how Dongshan (洞山) treats people?' Dongshan Chan master said: 'It hasn't rained for a long time when the weather is clear, and recently there is cloud rising.' (That person) said: 'If someone asks about Dongshan's (洞山) purpose in the future, how should I teach students to answer?' Dongshan Chan master said: 'The vegetables in the garden are almost withered, and the water from the eaves is used to irrigate the spinach (菠薐).' At the beginning, Xu Gongshi, the vice minister of the Ministry of Personnel, went to Nanchang as the prefect, and passed by Lianhua Peak. He heard Xiang Gong (祥公, a Chan master) say: 'Cong Daozhe (聰道者) is in Jiangxi, (you) try to find him, this monk is the eye of human beings and gods.' After Xu Gongshi took office, he heard about Cong Daozhe's family style in the mountains, and wrote a poem to him, saying: 'The language is completely unhindered, and he follows the footsteps of the ancestors high.'

【English Translation】 English version: Thorns are crooked, swans (Hu) are white, crows are black. Do you still know this? Although it is so, it is not necessarily that pine trees are always straight, thorns are always crooked, swans must be white, and crows must be black. Dongshan (a Chan master, namely Dongshan Liangjie) said: 'Here are also crooked pines, also straight thorns, also black swans, also white crows.' (Dongshan Chan master) stood for a long time. (A) monk came to the hall to ask: 'When a student cannot advance or retreat, what should he do?' Dongshan Chan master said: 'Hold your head and cry to the sky.' The monk had nothing to say. Dongshan Chan master said: 'Do you still know where the alms bowl (Bo Yu) and the steamed rice cake (Fen Zi) fell? If you know where they fell, you can also ask me. It's not certain that you will be asked suddenly after thirty years.' (Dongshan Chan master) gave a lecture in the hall, quoting the poem of Hanshan (a Tang Dynasty poet who lived in seclusion in Hanyan, Mount Tiantai): 'Red dust grows at the bottom of the well, white waves rise on the peak, a stone woman gives birth to a stone child, turtle hair grows inch by inch. If you want to learn Bodhi (enlightenment), just look at this appearance.' (Dongshan Chan master) was silent for a long time and said: 'Do you still know where (these words) fell? If you don't know where they fell, see Bodhi entering the monks' hall.' (Dongshan Chan master) stood for a long time. (Dongshan Chan master) gave a lecture in the hall: 'The cold of spring is freezing, and it snowed well last night, have you seen it? The earth is covered with white snow, and the spring breeze is still cold. It is easy to talk about Chan and Tao, but it is difficult to become a Buddha and an ancestor.' (Dongshan Chan master) cherish. (Dongshan Chan master) gave a lecture in the hall: 'The morning rooster crows and is very effective, and it will be bright after the porridge. The lantern is still dozing off, but the dew pillar is very awake.' (Dongshan Chan master) also said: 'Being awake is directly said to be awake, and being clear is directly said to be clear. Don't mistake the slave for the husband tomorrow or the day after tomorrow.' (Dongshan Chan master) cherish. (Dongshan Chan master) gave a lecture to the public because of something: 'When the weather is clear, build the house, and when it is dry, harvest the rice, pay the king's taxes early, and then pat your belly and sing the Ba song.' (Someone) asked: 'Deshan (a Chan master, namely Deshan Xuanjian) hits with a stick as soon as he enters the door, which is still imitating the appearance of the predecessors. Linji (a Chan master, namely Linji Yixuan) shouts as soon as he enters the door, which is inevitably pinching his eyes to produce illusions. Leaving these two ways, I don't know how Dongshan treats people?' Dongshan Chan master said: 'It hasn't rained for a long time when the weather is clear, and recently there is cloud rising.' (That person) said: 'If someone asks about Dongshan's purpose in the future, how should I teach students to answer?' Dongshan Chan master said: 'The vegetables in the garden are almost withered, and the water from the eaves is used to irrigate the spinach.' At the beginning, Xu Gongshi, the vice minister of the Ministry of Personnel, went to Nanchang as the prefect, and passed by Lianhua Peak. He heard Xiang Gong say: 'Cong Daozhe is in Jiangxi, try to find him, this monk is the eye of human beings and gods.' After Xu Gongshi took office, he heard about Cong Daozhe's family style in the mountains, and wrote a poem to him, saying: 'The language is completely unhindered, and he follows the footsteps of the ancestors high.'

夜坐連雲石。春栽帶雨松。境分金殿燭。山答月樓鐘。有問西來意。虛堂對遠峰。師一日不安。上堂辭眾述法身頌曰。參禪學道莫茫茫。問透法身北斗藏。余今老倒尪羸甚。見人無力得商量。唯有钁頭知我意。栽松時覆上金剛。言訖而寂。又七日阇維得五色舍利。塔于金剛嶺。

南臺勤禪師法嗣

汝州高陽法廣禪師。僧問。如何是大悲千手眼。師曰。墮坑落塹。

潭州石霜節誠禪師。僧問。古者道。捲簾當白晝。移榻對青山。如何是捲簾當白晝。師曰。過凈瓶來。曰如何是移榻對青山。師曰。卻安舊處著。上堂。心外無法法外無心。隨緣蕩蕩更莫沉吟。爾等諸人才上階道便好回去。更莫待第二杓惡水潑作甚麼。

黑水璟禪師法嗣

峨眉黑水義欽禪師上堂。僧出禮拜。師曰。大地百雜碎。便下座。

五祖戒禪師法嗣

瑞州洞山寶禪師壽州人。生娼室無姓氏。為人廉謹性慕佛乘。于硤石寺受業。修頭陀行糲食垢衣。參戒和尚發明心地大著名聲。常在五祖會主寺事。一日戒病。令行者于庫司取生薑煎藥。師叱之。行者白戒。戒令將錢回買。師方取姜付與。戒心重之。后游叢林至洞山時。聰公居焉特加敬重。聰歿遺言令繼其席。適郡守亦以書矚戒。舉所知者主之。戒云。賣生薑漢

【現代漢語翻譯】現代漢語譯本夜裡坐在連雲石上，春天栽種帶著雨水的松樹。環境如同金殿的燭光，山的迴應如同月樓的鐘聲。有人問什麼是西來的禪意，空曠的堂屋面對著遠處的山峰。勤禪師有一天感到不安，上堂向大眾告別，並說了法身頌：『參禪學道不要茫然，要問透法身，它隱藏在北斗星中。我如今老邁衰弱得很，見人也沒有力氣商量。只有鋤頭知道我的心意，栽松樹時又登上金剛山。』說完就圓寂了。又過了七天，荼毗（dú pí，火葬）后得到五色舍利（shè lì，佛教徒認為高僧火化後遺留的結晶體），建塔于金剛嶺。

南臺勤禪師的法嗣（fǎ sì，繼承人）：

汝州高陽法廣禪師，有僧人問：『什麼是大悲千手眼？』禪師說：『墮坑落塹（duò kēng luò qiàn，掉進坑裡，比喻陷入困境）。』

潭州石霜節誠禪師，有僧人問：『古人說，捲起簾子正當白晝，移動床榻面對青山。什麼是捲簾當白晝？』禪師說：『把凈瓶拿過來。』僧人問：『什麼是移榻對青山？』禪師說：『放回原來的地方。』禪師上堂說法：『心外無法，法外無心。隨緣自在，不要再沉吟。你們這些人，才走上臺階就應該回去，不要等到第二勺髒水潑下來做什麼？』

黑水璟禪師的法嗣：

峨眉黑水義欽禪師上堂說法，有僧人出來禮拜。禪師說：『大地百雜碎（bǎi zá suì，形容非常混亂）。』說完就下座了。

五祖戒禪師的法嗣：

瑞州洞山寶禪師是壽州人，出生于娼妓之家，沒有姓氏。為人廉潔謹慎，內心仰慕佛法。在硤石寺出家，修行頭陀行（tóu tuó xíng，佛教的一種苦行），吃粗糙的食物，穿破舊的衣服。參拜戒和尚后，開悟了心地，名聲很大。經常在五祖寺主持寺務。有一天，戒和尚生病了，讓侍者去庫房取生薑煎藥。禪師呵斥了他。侍者告訴了戒和尚，戒和尚讓他拿錢回去買。禪師這才取出生薑交給他。戒和尚因此很看重他。後來遊歷叢林，到達洞山時，聰公住在那裡，對他特別敬重。聰公去世前遺言讓他繼承住持之位。恰好郡守也寫信囑託戒和尚，舉薦他所知道的人來主持寺院。戒和尚說：『賣生薑的漢子。』

【English Translation】 English version Sitting at night on Lianyuan Stone, planting pine trees in spring with the rain. The environment is like the candlelight of the Golden Hall, and the mountain's response is like the bell of the Moon Tower. Someone asked about the meaning of Zen coming from the West, and the empty hall faces the distant peaks. Chan Master Qin felt uneasy one day, bid farewell to the assembly in the hall, and recited the Dharma Body Gatha: 'Practicing Chan and learning the Way, do not be confused; inquire thoroughly about the Dharma Body, it is hidden in the Big Dipper. I am now old and weak, and have no strength to discuss with people. Only the hoe knows my intention, and when planting pine trees, I ascend to Vajra Mountain again.' After saying this, he passed away peacefully. After another seven days, after cremation (荼毗, dú pí), five-colored relics (舍利, shè lì, crystals believed by Buddhists to be left behind after the cremation of eminent monks) were obtained, and a pagoda was built on Vajra Ridge.

Dharma heirs of Chan Master Qin of Nantai:

Chan Master Faguang of Gaoyang in Ruzhou, a monk asked: 'What is the Thousand-Handed and Thousand-Eyed Great Compassion?' The Chan Master said: 'Falling into pits and trenches (墮坑落塹, duò kēng luò qiàn, falling into a pit, a metaphor for falling into a difficult situation).'

Chan Master Jiecheng of Shishuang in Tanzhou, a monk asked: 'The ancients said, 'Roll up the curtain when it is broad daylight, move the couch to face the green mountains.' What is 'rolling up the curtain when it is broad daylight'?' The Chan Master said: 'Bring the clean bottle here.' The monk asked: 'What is 'moving the couch to face the green mountains'?' The Chan Master said: 'Put it back in its original place.' The Chan Master ascended the hall and said: 'Outside the mind there is no Dharma, outside the Dharma there is no mind. Follow conditions freely, do not hesitate any longer. You people, you should go back as soon as you step onto the stage, why wait for the second ladle of dirty water to be poured?'

Dharma heirs of Chan Master Jing of Heishui:

Chan Master Yiqin of Heishui in Mount Emei ascended the hall to preach, and a monk came out to prostrate. The Chan Master said: 'The great earth is a hundred times shattered (大地百雜碎, dà dì bǎi zá suì, describing extreme chaos).' After saying this, he descended from the seat.

Dharma heirs of Chan Master Jie of Wuzu:

Chan Master Bao of Dongshan in Ruizhou was a native of Shouzhou, born into a prostitute's family with no surname. He was honest and cautious, and admired the Buddha Dharma in his heart. He became a monk at Xieshi Temple, practicing the ascetic practices (頭陀行, tóu tuó xíng, a kind of ascetic practice in Buddhism), eating coarse food and wearing tattered clothes. After visiting Monk Jie, he enlightened his mind and became very famous. He often presided over temple affairs at Wuzu Temple. One day, Monk Jie fell ill and asked the attendant to fetch ginger from the storeroom to decoct medicine. The Chan Master scolded him. The attendant told Monk Jie, and Monk Jie asked him to take the money back to buy it. Only then did the Chan Master take out the ginger and hand it to him. Monk Jie therefore valued him very much. Later, he traveled through the forests and arrived at Dongshan, where Master Cong lived and respected him very much. Before his death, Master Cong left a will asking him to succeed to the abbot's position. Coincidentally, the prefect also wrote a letter entrusting Monk Jie to recommend someone he knew to preside over the monastery. Monk Jie said: 'The ginger seller.'

住得也。遂開法于洞山。僧問。如何是佛。師曰。頭腦相似。或曰腰長腳短。問師唱誰家曲宗風嗣阿誰。師曰。言猶在耳。僧云。恁么則五祖嫡子云門兒孫也。師曰。日馳五百。示眾曰。總恁么風恬浪靜那裡得來。忽遇洪波浩渺白浪滔天。當恁么時覓個水手也難。得眾中莫有把柁者也無。眾無對師曰。賺卻一船人。移住歸宗。一日扶杖山門。見喝道來問。甚官。吏云。縣尉令避道。師立道左避。尉馬跪不行。師曰。這畜生卻識人。尉知是師作禮馬乃行。復遷云居。一夜山神與師肩輿繞寺。師呵曰。抬上方丈去。神直抬上方丈。師為人精嚴護持戒法。初行腳時宿旅店。一夕為娼女所迫與同寢榻。師坐禪至曉。娼女索宿錢。師與之。出門自燒被而去。娼女以實告其嫗。遂請歸置齊禮謝。謂真佛子也。然性好名事邊幅。初得法于戒和尚。戒暮年棄眾造焉。師以其行藏落人疑似弗為禮。上堂說偈譏之曰。嗟見世誵訛。言清行濁多。若無閻老子。誰人奈汝何。戒遂造大愚。一日于僧堂前倚柱杖談笑而化。師雖有盛名叢林。亦以是少之。師嘗作達磨祖師真贊。大為叢林所稱誦。序曰。師真圖邈三界無著。擬欲安排知君大錯。虛勞指點何處捫摸。要識師真乾坤廊落。贊曰。師相兮世所稀。師眉兮陣雲垂。師眼兮電光輝。師鼻兮聳須彌

【現代漢語翻譯】現代漢語譯本：住得也（這樣也可以）。於是到洞山弘揚佛法。有僧人問：『什麼是佛？』師父說：『頭腦相似。』有人說他腰長腳短。問師父唱的是誰家的曲子，宗風傳承自誰？師父說：『言猶在耳（話還在耳邊）。』僧人說：『這麼說來，您是五祖的嫡傳弟子，雲門的兒孫了。』師父說：『日馳五百（一日千里）。』師父向大眾開示說：『總是這樣風平浪靜，哪裡能行？如果遇到洪波浩渺，白浪滔天，到那時想找個水手都難。』你們當中有沒有掌舵的人？』大眾無言以對。師父說：『白白浪費了一船人。』後來移居到歸宗。有一天，師父拄著枴杖走到山門，看見有人喝道而來，便問：『是什麼官？』官吏說：『縣尉，命令迴避。』師父站在路左邊避讓，縣尉的馬卻跪地不起。師父說：『這畜生倒識人。』縣尉知道是師父，便行禮，馬才走開。後來又遷居到云居。一天夜裡，山神與師父一起抬著轎子繞寺。師父呵斥道：『抬到上方丈去！』山神就直接抬到上方丈。師父為人精嚴，護持戒律。當初行腳時，住在旅店。一天晚上，被一個妓女糾纏，與她同睡一張床。師父坐禪到天亮，妓女索要住宿錢，師父給了她。出門后，師父自己燒掉了被子。妓女把實情告訴了她的老鴇，老鴇於是請師父回去，擺設齋飯，行禮謝罪，說師父是真正的佛子。然而師父天性好名，注重外表。當初在戒和尚那裡得法，戒和尚晚年拋棄大眾，自己建造住所。師父因為他的行為容易讓人懷疑，所以不以禮相待。上堂說法時，作偈譏諷他說：『可嘆世人虛偽，說的是清凈之語，行的卻是污濁之事。如果沒有閻羅王，誰能奈何你？』戒和尚於是去了大愚，一天在僧堂前倚著柱杖談笑而逝。師父雖然有盛名，叢林中人也因此事而輕視他。師父曾經作達磨祖師真贊，被叢林廣為稱頌。序言說：『師父的真容圖超越三界，無所執著。想要安排佈置，那是大錯特錯。白費力氣地指點，又從哪裡摸索？想要認識師父的真容，就在這天地之間。』讚語說：『師父的相貌世間罕見，師父的眉毛像陣雲垂落，師父的眼睛像電光閃耀，師父的鼻子像須彌山聳立。』

【English Translation】 English version: He was allowed to stay. Then he went to Dongshan to propagate the Dharma. A monk asked, 'What is Buddha?' The master said, 'Similar heads.' Someone said he had a long waist and short legs. He was asked whose song the master was singing and whose lineage the Zongfeng inherited. The master said, 'The words are still in my ears.' The monk said, 'In that case, you are the direct disciple of the Fifth Patriarch and the descendants of Yunmen.' The master said, 'Traveling five hundred miles a day.' The master instructed the public: 'If it is always so calm, how can it work? If you encounter vast waves and white waves, it will be difficult to find a sailor at that time.' Is there anyone among you who is at the helm?' The public was speechless. The master said, 'It's a waste of a boatload of people.' Later, he moved to Guizong. One day, the master walked to the mountain gate with a cane and saw someone shouting to clear the way, so he asked, 'What official is it?' The official said, 'The county lieutenant, order to avoid.' The master stood on the left side of the road to avoid, but the county lieutenant's horse knelt down and refused to get up. The master said, 'This animal recognizes people.' The county lieutenant knew it was the master, so he saluted, and the horse left. Later, he moved to Yunju again. One night, the mountain god and the master carried a sedan chair around the temple. The master scolded, 'Carry it to the abbot's room!' The mountain god carried it directly to the abbot's room. The master was strict and upheld the precepts. When he first traveled, he stayed in a hotel. One night, he was entangled by a prostitute and slept in the same bed with her. The master meditated until dawn, and the prostitute asked for accommodation money, and the master gave it to her. After going out, the master burned the quilt himself. The prostitute told her madam the truth, and the madam invited the master back, set up a fast meal, saluted and apologized, saying that the master was a true Buddha. However, the master was naturally fond of fame and paid attention to appearance. He first obtained the Dharma from Monk Jie, and Monk Jie abandoned the public in his later years and built his own residence. The master did not treat him with courtesy because his behavior was easy to be suspected. When he preached in the hall, he made a verse to satirize him, saying: 'Alas, the world is hypocritical, speaking clean words, but doing dirty things. If there is no King Yama, who can do anything to you?' Monk Jie then went to Dayu, and one day he leaned on a pillar in front of the monks' hall, talking and laughing, and passed away. Although the master had a great reputation, people in the jungle despised him because of this. The master once wrote a true eulogy to Bodhidharma, which was widely praised by the jungle. The preface said: 'The master's true appearance transcends the three realms and has no attachment. It is a big mistake to want to arrange it. It is a waste of effort to point out, and where to grope? If you want to know the true appearance of the master, it is in this world.' The eulogy said: 'The master's appearance is rare in the world, the master's eyebrows are like clouds falling, the master's eyes are like lightning, and the master's nose is like Mount Sumeru.'

。師口門無齒兮過在誰。擬涉流沙兮何不自知非。彼此丈夫兮傳法與阿誰。更住少林兮懡㦬卻西歸。遇衲僧兮好與一頓椎。雖然如是兮不會莫針錐。

洪州泐潭懷澄禪師。僧問。如何是佛。師曰。文不加點。問不與萬法為侶者是什麼人。師曰。觀世音菩薩。問如何是佛法大意。師曰。文殊自文殊。解脫自解脫。

復州北塔思廣禪師。僧問。如何是衲僧變通事。師曰。東涌西沒。僧云。變通后如何。師曰。地肥茄子嫩。僧云。如何是佛。師曰。左手書右手字。僧云。學人不會。師曰。拗頭折腳。

潭州云蓋山志颙禪師。僧問。豹巖霧卷鳥道云開。海眾咸臻潮音愿振。師曰。月映千江白。僧云恁么則五雲嶺秀三井風清。師曰。云開萬里新。問如何是云蓋境。師曰。山角金屏掩。松羅玉帳垂。僧云。如何是境中人。師曰。紫袍公子少雪頂野僧多。問如何是祖師西來意。師曰。古寺碑難讀。僧云。未審意旨如何。師曰。讀者盡攢眉。問如何是和尚家風。師曰。遮天蓋地。僧云。忽遇客來如何只待。師曰。趙州道底。師顧視大眾喝一喝曰。諸禪德莫是賓主歷然么。莫是先照後用么。莫是照用同時么。若恁么會臨濟宗風平沈苦海。既不恁么會作么生商量。良久喝一喝。拍繩床一下。又上堂曰。昨日三今日四。把

【現代漢語翻譯】現代漢語譯本：老師啊，你的嘴巴沒有牙齒，這過錯在誰呢？想要渡過流沙，為什麼不自己認識到這是不對的呢？我們彼此都是大丈夫，你要把佛法傳給誰呢？還要住在少林寺，最終卻慚愧地西歸。遇到雲遊僧人，最好狠狠地打他一頓。雖然是這樣說，如果不會，連一根針都插不進去。洪州泐潭懷澄禪師（Hongzhou Letan Huaicheng Chanshi）。有僧人問：『什麼是佛？』禪師說：『文不加點。』又問：『不與萬法為伴的是什麼人？』禪師說：『觀世音菩薩（Guan Shi Yin Pusa）。』又問：『什麼是佛法大意？』禪師說：『文殊（Wenshu）自是文殊，解脫自是解脫。』復州北塔思廣禪師（Fuzhou Beita Siguan Chanshi）。有僧人問：『什麼是衲僧變通事？』禪師說：『東涌西沒。』僧人說：『變通后如何？』禪師說：『地肥茄子嫩。』僧人問：『什麼是佛？』禪師說：『左手書右手字。』僧人說：『學人不會。』禪師說：『拗頭折腳。』潭州云蓋山志颙禪師（Tanzhou Yungaishan Zhiyong Chanshi）。有僧人問：『豹巖霧卷，鳥道云開，海眾咸臻，潮音愿振。』禪師說：『月映千江白。』僧人說：『既然這樣，那麼五雲嶺秀，三井風清。』禪師說：『云開萬里新。』問：『什麼是云蓋境？』禪師說：『山角金屏掩，松羅玉帳垂。』僧人問：『什麼是境中人？』禪師說：『紫袍公子少，雪頂野僧多。』問：『什麼是祖師西來意？』禪師說：『古寺碑難讀。』僧人說：『不知道其中的意思是什麼？』禪師說：『讀者都皺著眉頭。』問：『什麼是和尚家風？』禪師說：『遮天蓋地。』僧人說：『忽然有客人來，如何招待？』禪師說：『趙州（Zhaozhou）說過的。』禪師環顧大眾，喝了一聲說：『各位禪德，莫非是賓主分明嗎？莫非是先照後用嗎？莫非是照用同時嗎？如果這樣理解，臨濟（Linji）宗風就沉沒在苦海里了。既然不是這樣理解，那麼該如何商量呢？』良久，喝了一聲，拍了一下繩床。又上堂說：『昨日三，今日四，把』

【English Translation】 English version: Teacher, your mouth has no teeth, whose fault is this? You want to cross the quicksand, why don't you realize that this is wrong? We are both great men, to whom are you going to transmit the Dharma? You still want to live in Shaolin Temple, but eventually you will return to the West in shame. When you meet a wandering monk, it's best to give him a good beating. Although that's what I say, if you don't understand, you can't even insert a needle. Hongzhou Letan Huaicheng Chanshi. A monk asked: 'What is Buddha?' The Chan master said: 'No dot added to the character '文' (wen).' He also asked: 'Who is it that does not associate with the myriad dharmas?' The Chan master said: 'Guan Shi Yin Pusa (Avalokiteśvara Bodhisattva).' He also asked: 'What is the great meaning of the Buddha-dharma?' The Chan master said: 'Wenshu (Manjusri) is Wenshu, liberation is liberation.' Fuzhou Beita Siguan Chanshi. A monk asked: 'What is the transformative matter of a mendicant monk?' The Chan master said: 'East rising, west setting.' The monk said: 'What happens after the transformation?' The Chan master said: 'The soil is fertile, the eggplant is tender.' The monk asked: 'What is Buddha?' The Chan master said: 'The left hand writes, the right hand writes.' The monk said: 'The student does not understand.' The Chan master said: 'Twisted head, broken feet.' Tanzhou Yungaishan Zhiyong Chanshi. A monk asked: 'The mist rolls away from Leopard Rock, the clouds open on the bird path, the ocean assembly arrives, and the tide sound wishes to resonate.' The Chan master said: 'The moon reflects white on a thousand rivers.' The monk said: 'Since that's the case, then the Five Cloud Peaks are beautiful, and the Three Wells are clear.' The Chan master said: 'The clouds open, and ten thousand miles are new.' Asked: 'What is the Yungaishan realm?' The Chan master said: 'The golden screen hides the mountain corner, and the jade curtain hangs with pine and vines.' The monk asked: 'Who is the person in the realm?' The Chan master said: 'Few are the purple-robed nobles, many are the snow-capped wild monks.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan master said: 'The stele in the ancient temple is difficult to read.' The monk said: 'I don't know what the meaning is?' The Chan master said: 'The readers all frown.' Asked: 'What is the family style of the abbot?' The Chan master said: 'Covering the sky and covering the earth.' The monk said: 'If a guest suddenly comes, how should I treat them?' The Chan master said: 'What Zhaozhou (Joshu) said.' The Chan master looked around at the assembly, shouted, and said: 'Fellow Chan practitioners, is it not clear that there is a host and a guest? Is it not first illuminating and then using? Is it not illuminating and using at the same time? If you understand it this way, the Linji (Rinzai) school will sink into the sea of suffering. Since you don't understand it this way, then how should we discuss it?' After a long silence, he shouted and slapped the rope bed. Then he ascended the hall again and said: 'Yesterday three, today four, take'

斷要津放開捏聚。無限禪徒特地罔措。喝一喝。

蘇州翠峰慧颙禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。門開東嶺上。僧云。恁么則五祖嫡子也。師曰。猿嘯老松枝。

蘄州四祖山端禪師法身頌曰。燈心刺著石人腳。火急去請周醫博。路逢龐公相借問。六月日頭干曬卻。

蘄州五祖山秀禪師。僧問。無法可說是名說法。有法可說又將何說。師曰。霜寒地凍。僧云。空生不解巖中坐。惹得天花動地來。師曰。日出冰消。僧擬議。師曰。何不進語。僧無語。師曰。車不橫推理不曲斷。

明州天童山景德懷清禪師。僧問。如何是祖師西來意。師曰。眼裡不著沙。僧云。如何領會。師曰。耳里不著水。僧云。恁么則禮拜也。師曰。東家點燈西家暗坐。上堂曰。西湖隱出山峰秀。樓櫓參差若畫成。禪流共在祇園住。莫教虛度一平生。便下座。

襄州白馬辯禪師。僧問。如何是佛。師曰。水來河漲。僧云。如何是法。師曰。風來樹動。

隨州水南智昱禪師上堂曰。欲識解脫道。今日參較早。唯念路行難。水深魚不少。參又曰。欲識解脫道。雞鳴已天曉。趙州庭前柏。打落青州棗。喝一喝。

舒州海會通禪師。僧問。如何是和尚為人一句。師曰。清光滿目。僧云。學人不會。師曰。

【現代漢語翻譯】現代漢語譯本：截斷要道，放開把握與聚集。使得無數禪修者特別地感到迷惘不知所措。喝！

蘇州翠峰慧颙禪師。有僧人問：『禪師您所唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』禪師說：『門在東邊的山嶺上敞開。』僧人說：『那麼您就是五祖（弘忍，Hongren）的嫡傳弟子了。』禪師說：『猿猴在古老的松樹枝上啼叫。』

蘄州四祖山端禪師的法身頌說：『燈芯刺到了石人的腳，趕緊去請周醫博（名醫）來醫治。路上遇到龐公（龐蘊，Pang Yun）向他打聽，六月里的太陽把（大地）都曬乾了。』

蘄州五祖山秀禪師。有僧人問：『沒有法可以說，這叫做說法。有法可以說，又該說什麼呢？』禪師說：『霜寒地凍。』僧人說：『空生（須菩提，Subhuti）不理解在巖洞中靜坐，引得天花亂墜，大地震動。』禪師說：『日出冰消。』僧人想要進一步思索，禪師說：『為何不繼續說下去？』僧人無語。禪師說：『車子不強行橫著推，道理不強行曲解。』

明州天童山景德懷清禪師。有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『眼裡不沾染沙子。』僧人說：『如何領會？』禪師說：『耳朵里不灌進水。』僧人說：『那麼我就禮拜了。』禪師說：『東家點燈，西家卻在黑暗中坐著。』禪師上堂說法：『西湖時隱時現，山峰秀麗，樓臺參差，宛如畫卷。禪修者們共同居住在祇園（Jetavana），不要虛度這一生。』說完便下座。

襄州白馬辯禪師。有僧人問：『什麼是佛（Buddha）？』禪師說：『水來河水上漲。』僧人問：『什麼是法（Dharma）？』禪師說：『風來樹木搖動。』

隨州水南智昱禪師上堂說法：『想要認識解脫之道，今天參禪要趁早。只是想到路途艱難，水深魚兒又不少。』禪師又說：『想要認識解脫之道，雞鳴時天已破曉。趙州（趙州從諗，Zhao Zhou Congshen）庭前的柏樹，打落了青州（山東青州）的棗。』喝！

舒州海會通禪師。有僧人問：『什麼是和尚（禪師）為他人說法的一句？』禪師說：『清光滿目。』僧人說：『學人不能領會。』禪師說：

【English Translation】 English version: Cut off the vital passage, release the grasping and gathering. Causing countless Chan practitioners to be especially bewildered and at a loss. A shout!

Chan Master Cuifeng Huiyong of Suzhou. A monk asked: 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said: 'The gate opens on the eastern ridge.' The monk said: 'Then you are the direct disciple of the Fifth Patriarch (Hongren).' The Master said: 'Monkeys howl on old pine branches.'

Chan Master Duan of Sizushan Mountain in Qizhou, in his Dharma Body Gatha, said: 'The lamp wick pricks the stone man's foot, quickly go and invite Zhou Yibo (a famous doctor) to treat it. Meeting Layman Pang (Pang Yun) on the road to inquire, the June sun has dried everything up.'

Chan Master Xiu of Wuzushan Mountain in Qizhou. A monk asked: 'To say that there is no Dharma to be spoken is called Dharma-speaking. If there is Dharma to be spoken, what should be said?' The Master said: 'Frost is cold and the ground is frozen.' The monk said: 'Sunyata (Subhuti) does not understand sitting in a cave, causing heavenly flowers to fall and the earth to shake.' The Master said: 'The sun rises and the ice melts.' The monk hesitated. The Master said: 'Why not continue speaking?' The monk was silent. The Master said: 'The cart is not pushed sideways forcefully, and the reasoning is not twisted arbitrarily.'

Chan Master Jingde Huaiqing of Tiantong Mountain in Mingzhou. A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said: 'Do not let sand get in your eyes.' The monk said: 'How to understand?' The Master said: 'Do not let water get in your ears.' The monk said: 'Then I will bow.' The Master said: 'The eastern house lights the lamp, but the western house sits in darkness.' The Master ascended the Dharma hall and said: 'The West Lake is sometimes hidden and sometimes visible, the mountain peaks are beautiful, and the buildings are staggered, like a painting. Chan practitioners live together in Jetavana, do not waste this life.' Then he descended from the seat.

Chan Master Bian of Baima Temple in Xiangzhou. A monk asked: 'What is the Buddha?' The Master said: 'When water comes, the river rises.' The monk asked: 'What is the Dharma?' The Master said: 'When the wind comes, the trees move.'

Chan Master Zhiyue of Shuinan in Suizhou ascended the Dharma hall and said: 'If you want to know the path of liberation, today's Chan practice should be early. Only thinking of the difficulty of the road, the water is deep and there are many fish.' The Master also said: 'If you want to know the path of liberation, the rooster crows and the sky is already dawning. The cypress tree in front of Zhaozhou's (Zhao Zhou Congshen's) courtyard knocks down the dates of Qingzhou (Qingzhou, Shandong).' A shout!

Chan Master Tong of Haihui Temple in Shuzhou. A monk asked: 'What is the Master's one sentence for the sake of others?' The Master said: 'Clear light fills the eyes.' The monk said: 'This student does not understand.' The Master said:

搽灰抹土。問如何是佛法大意。師曰。柿桶蓋棕笠。僧云。學人不曉。師曰。行時頭戴頂坐則掛高閣。

蘄州義檯子祥禪師。僧問。如何是義臺境。師曰。路不拾遺。僧云如何是境中人。師曰。桀犬吠堯。問如何是祖師西來意。師曰。曾問幾人來。僧云。即今問和尚師曰。且莫虛頭。

蘄州十王懷楚禪師。僧問。如何是佛。師曰。巍巍堂堂。問如何是透法身句。師曰。大有人問了。僧云。意旨如何。師曰。靜處薩婆訶。

蘇州定慧道海禪師。僧問。諸佛出世已涉繁辭。作么生是的旨。師曰。逢人不得錯舉。僧云。不因一事不長一智。師曰。怪之不及。

溫州雁蕩山靈峰文吉禪師。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。無角鐵牛眠少室。生兒石女老黃梅。僧云。恁么則韶陽兒孫祖峰嫡于。師曰。雁蕩天臺。僧云。祖意已蒙師指示。為人一句又如何。師曰。兩重公案。問昔日靈山分半座。飲光對面被搽糊。今朝此席又如是。還有完全句也無。師曰。一步兩步。僧云。金風吹落葉玉露滴青松。師曰。緊峭草鞋。僧云。一回舉著一回新。師便打。

瑞州洞山妙圓禪師。僧問。如何是佛。師曰。頭腦相似。

越州寶嚴叔芝禪師。僧問。如何是佛。師曰。土身木骨。曰意旨如何。

【現代漢語翻譯】現代漢語譯本：有人用灰土塗抹。問：『如何是佛法的大意？』禪師說：『柿子桶蓋著棕櫚葉做的斗笠。』僧人說：『學僧不明白。』禪師說：『行走時戴在頭上，坐下時掛在高處。』

蘄州義檯子祥禪師。僧人問：『如何是義臺的境界？』禪師說：『路上沒有人會撿拾遺失的東西。』僧人問：『如何是境界中的人？』禪師說：『兇猛的狗對著堯吠叫。』問：『如何是祖師西來的意圖？』禪師說：『曾經問過幾個人來？』僧人說：『現在問和尚您。』禪師說：『暫且不要虛張聲勢。』

蘄州十王懷楚禪師。僧人問：『如何是佛？』禪師說：『高大威嚴。』問：『如何是透徹法身的語句？』禪師說：『很多人問過了。』僧人說：『意旨如何？』禪師說：『安靜的地方薩婆訶(Sāpóhē)。』

蘇州定慧道海禪師。僧人問：『諸佛出世已經說了許多繁瑣的話，怎樣才是的當的宗旨？』禪師說：『遇到人不得錯誤地舉薦。』僧人說：『不經歷一件事，就不會增長一種智慧。』禪師說：『責怪還來不及呢。』

溫州雁蕩山靈峰文吉禪師。僧人問：『祖祖相傳，傳的是祖印，禪師您現在得法，師承何人？』禪師說：『沒有角的鐵牛在少室山睡覺，生兒子的石頭女在老黃梅。』僧人說：『這樣說來，韶陽(Sháoyáng)的兒孫是祖峰(Zǔfēng)的嫡系了？』禪師說：『雁蕩(Yàndàng)和天臺(Tiāntāi)。』僧人說：『祖師的意圖已經蒙您指示，為人說一句又該如何？』禪師說：『兩重公案。』問：『昔日靈山(Língshān)分半座，飲光(Yǐnguāng)對面被塗抹，今天這裡又是這樣，還有完全的語句嗎？』禪師說：『一步兩步。』僧人說：『金風吹落葉，玉露滴青松。』禪師說：『緊繃的草鞋。』僧人說：『一回舉起，一回新。』禪師便打了他。

瑞州洞山妙圓禪師。僧人問：『如何是佛？』禪師說：『頭腦相似。』

越州寶嚴叔芝禪師。僧人問：『如何是佛？』禪師說：『泥土的身軀，木頭的骨骼。』問：『意旨如何？』

【English Translation】 English version: Someone smeared with ash and dirt. Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'A persimmon bucket covering a palm-leaf raincoat.' The monk said: 'This student does not understand.' The master said: 'When walking, it's worn on the head; when sitting, it's hung high on the shelf.'

Chan Master Zixiang of Yitai in Qizhou. A monk asked: 'What is the realm of Yitai?' The master said: 'No one picks up lost items on the road.' The monk asked: 'What are the people in the realm like?' The master said: 'A fierce dog barks at Yao (Yáo, a legendary sage king).' Asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'How many people have you asked?' The monk said: 'I am asking the abbot now.' The master said: 'Don't put on a false front for now.'

Chan Master Huaichu of Shiwang in Qizhou. A monk asked: 'What is Buddha?' The master said: 'Lofty and dignified.' Asked: 'What is a phrase that penetrates the Dharmakaya (Dharmakāya, the body of the Dharma)?' The master said: 'Many people have asked.' The monk said: 'What is the meaning?' The master said: 'In a quiet place, Svaha (Sāpóhē).'

Chan Master Daohai of Dinghui in Suzhou. A monk asked: 'The Buddhas' appearance in the world has already involved many verbose words. What is the correct purpose?' The master said: 'Do not recommend the wrong person when you meet them.' The monk said: 'One does not gain wisdom without experiencing an event.' The master said: 'It's not enough to blame.'

Chan Master Wenji of Lingfeng Mountain in Yandang, Wenzhou. A monk asked: 'The ancestral seal is passed down from ancestor to ancestor. From whom did you inherit the Dharma?' The master said: 'A hornless iron ox sleeps in Shaoshi (Shàoshì) Mountain, and a stone woman who bears children is in old Huangmei (Huángméi).' The monk said: 'In that case, are the descendants of Shaoyang (Sháoyáng) the direct lineage of Zufeng (Zǔfēng)?' The master said: 'Yandang (Yàndàng) and Tiantai (Tiāntāi).' The monk said: 'I have already received your instruction on the meaning of the Patriarch. What about a phrase for others?' The master said: 'A double case.' Asked: 'In the past, Ling Mountain (Língshān) shared half a seat, and Yinguang (Yǐnguāng) was smeared in the face. Today, this seat is the same. Is there a complete phrase?' The master said: 'One step, two steps.' The monk said: 'The golden wind blows down the leaves, and the jade dew drips on the green pines.' The master said: 'Tight straw sandals.' The monk said: 'Each time it is raised, it is new.' The master then struck him.

Chan Master Miaoyuan of Dongshan in Ruizhou. A monk asked: 'What is Buddha?' The master said: 'Similar heads.'

Chan Master Shuzhi of Baoyan in Yuezhou. A monk asked: 'What is Buddha?' The master said: 'An earthen body and wooden bones.' Asked: 'What is the meaning?'

師曰。五彩金裝。曰恁么則頂禮去也。師曰。天臺楖栗。

福昌善禪師法嗣

安吉州上方齊岳禪師。僧問。如何是菩提。師曰。磚頭瓦子。曰意旨如何。師曰苦。上堂。旋收黃葉燒青煙。竹榻和衣半夜眠。粥後放參三下鼓。孰能更話祖師禪。便下座。

明州育王常坦禪師僧問。如何是有中有。師曰。金河峰上。曰如何是無中無。師曰。般若堂前。上堂。千花競發百鳥啼春。是向上句。諸佛出世知識興慈。是向下句。作么生是不涉二途句。若識得頂門上出氣。若識不得土牛耕石田。擊禪床下座。

潤州金山瑞新禪師。僧問。吾有大患為吾有身。父母未生未審此身在甚麼處。師曰。曠大劫來無處所。若論生滅盡成非。曰恁么則周遍十方心不在一切處。師曰。泥里撼椿。上堂。世間所貴者和氏之璧隋侯之珠。金山喚作驢屎馬糞。出世間所貴者真如解脫菩提涅槃。金山喚作𡱰沸碗鳴。且道恁么說話落在甚麼處。故不是取捨心重信邪倒見。諸人要知么。猛虎不顧幾上肉。洪爐豈鑄囊中錐。

江陵福昌詢禪師。僧問。如何是佛。師曰。花開金谷暖柳拂玉墀香。僧云。恁么則春令既行萬方道泰。師曰。開口迷全體無言露半身。

乾明信禪師法嗣

澧州藥山彝肅禪師。僧問。佛未出世時如

【現代漢語翻譯】現代漢語譯本師父說：『五彩金裝。』（僧人）說：『這樣就頂禮了。』師父說：『天臺山的楖栗。』

福昌善禪師的法嗣

安吉州上方齊岳禪師。（有）僧人問：『什麼是菩提（bodhi，覺悟）？』師父說：『磚頭瓦塊。』（僧人）說：『意旨是什麼？』師父說：『苦。』（師父）上堂（說法）：『旋即收攏黃葉燒出青煙，竹床上和衣半夜而眠。粥後放參三聲鼓響，誰還能再談祖師禪？』隨即下座。

明州育王常坦禪師。（有）僧人問：『什麼是有中之有？』師父說：『金河峰上。』（僧人）說：『什麼是無中之無？』師父說：『般若堂前。』（師父）上堂（說法）：『千花競相開放百鳥啼鳴報春，這是向上之句。諸佛出世知識興起慈悲，這是向下之句。』如何是不涉二途之句？若能識得，頂門之上便可出氣；若不能識得，便是土牛耕種石田。』（師父）擊禪床下座。

潤州金山瑞新禪師。（有）僧人問：『我最大的憂患是因我有這個身體，父母未生我之前，不知此身在什麼地方？』師父說：『曠遠大劫以來無處可尋，若論生滅終歸虛無。』（僧人）說：『這樣說來，周遍十方，心卻不在一切處。』師父說：『泥里搖動椿樹。』（師父）上堂（說法）：『世間所珍貴的是和氏之璧、隋侯之珠，金山（我）卻說它們是驢屎馬糞。出世間所珍貴的是真如（tathata，事物的真實本性）、解脫（vimoksha，從束縛中解脫）、菩提（bodhi，覺悟）、涅槃（nirvana，寂滅），金山（我）卻說它們是𡱰沸碗鳴。』且說這樣說話落在什麼地方？這難道不是取捨心太重，信奉邪見顛倒之見嗎？諸位想知道嗎？猛虎不顧幾案上的肉，洪爐豈能鑄造囊中的錐子？』

江陵福昌詢禪師。（有）僧人問：『什麼是佛（Buddha，覺悟者）？』師父說：『花開金谷溫暖，柳枝輕拂玉墀飄香。』僧人說：『這樣說來，春令已經施行，萬方太平。』師父說：『開口便迷失全體，無言尚露出半身。』

乾明信禪師的法嗣

澧州藥山彝肅禪師。（有）僧人問：『佛（Buddha，覺悟者）未出世時，如…

【English Translation】 English version The master said, 'Five-colored gold adornment.' (The monk) said, 'In that case, I will prostrate.' The master said, 'A Tian Tai staff.'

Successor of Zen Master Shan of Fuchang

Zen Master Qi Yue of Shangfang, Anji Prefecture. A monk asked, 'What is bodhi (bodhi, enlightenment)?' The master said, 'Bricks and tiles.' (The monk) said, 'What is the meaning?' The master said, 'Suffering.' (The master) ascended the hall (to preach): 'Quickly gather the yellow leaves and burn green smoke, sleep on the bamboo bed with clothes on in the middle of the night. After porridge, dismiss the assembly with three drumbeats, who can still talk about Zen of the Patriarchs?' Then he descended from the seat.

Zen Master Chang Tan of Yuwang, Ming Prefecture. A monk asked, 'What is being within being?' The master said, 'On Golden River Peak.' (The monk) said, 'What is non-being within non-being?' The master said, 'In front of the Prajna Hall.' (The master) ascended the hall (to preach): 'Thousands of flowers bloom and hundreds of birds sing in spring, this is the upward phrase. All Buddhas appear in the world, knowledge arises with compassion, this is the downward phrase.' What is the phrase that does not involve the two paths? If you can recognize it, breath can come out from the top of your head; if you cannot recognize it, it is like an earthen ox plowing a stone field.' (The master) struck the Zen platform and descended from the seat.

Zen Master Rui Xin of Jinshan, Run Prefecture. A monk asked, 'My greatest affliction is having this body. Before my parents gave birth to me, I don't know where this body was?' The master said, 'For vast kalpas, there has been no place to find it. If you talk about birth and death, it all becomes unreal.' (The monk) said, 'In that case, it pervades the ten directions, but the mind is not in all places.' The master said, 'Shaking a tree in the mud.' (The master) ascended the hall (to preach): 'What the world values are the He Shi jade and the Sui Hou pearl. Jinshan (I) calls them donkey dung and horse manure. What the world values beyond the world are tathata (tathata, the true nature of things), vimoksha (vimoksha, liberation from bondage), bodhi (bodhi, enlightenment), and nirvana (nirvana, extinction). Jinshan (I) calls them bubbling and noisy bowls.' Tell me, where does such talk fall? Isn't this taking and rejecting too heavily, believing in wrong views and inverted views? Do you all want to know? A fierce tiger does not look at the meat on the table, how can a great furnace cast a cone in a bag?'

Zen Master Xun of Fuchang, Jiangling. A monk asked, 'What is Buddha (Buddha, the awakened one)?' The master said, 'Flowers bloom warmly in Golden Valley, willows gently brush the jade steps with fragrance.' The monk said, 'In that case, the spring season has been implemented, and all directions are peaceful.' The master said, 'Opening the mouth迷失the whole body, silence still reveals half of it.'

Successor of Zen Master Xin of Qianming

Zen Master Yi Su of Yaoshan, Li Prefecture. A monk asked, 'When the Buddha (Buddha, the awakened one) had not yet appeared in the world, like…

何。師曰。大樹大皮里。僧云。出世后如何。師曰。小樹小皮纏。問如何是不動尊。師曰。四王抬不起。

益州郫縣西禪垂白禪師。僧問。香菸才起大眾云臻。祖意西來請師垂示。師曰。心光自照。僧云。恁么則一句于師親領得。永鎮郫城萬古傳。師曰。是人有分。

福嚴雅禪師法嗣

衡州常寧北禪智賢禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。擲缽峰巒秀名高海外傳。僧云。昔日福嚴親得旨。今朝此地化迷途。師曰。終是飽叢林。問如何是佛。師曰。匙挑不起。僧云。如何是道。師曰。險路架橋。除夕示眾曰。年窮歲盡。無可與大眾分歲。老僧烹一頭露地白牛。炊土田米飯。煮菜根燒榾柮火。與大眾圍爐唱歸田樂。何以如此。免得倚他門戶傍他墻致使時人喚作郎。下座。時有僧從后大呼曰。縣有吏至。師反顧問其所以。僧云。和尚殺牛未納皮角。師笑擲暖帽于地與之。僧就地拾得跪進云。天寒還和尚帽子。師顧問侍者倚遇曰。如何。遇云。近日城中紙貴一狀領過。又上堂良久曰。冤苦冤苦。作什麼百丈不在。老僧今日困下座。又上堂呵呵大笑曰。爭怪得老僧。

南嶽衡岳寺振禪師示眾曰。阿呵呵。瘦松寒竹鎖清波。有時獨坐磐陀上。無人共唱太平歌。朝看白雲生洞口。暮觀明月照娑婆。

【現代漢語翻譯】現代漢語譯本：問：什麼是『何』（指什麼）？禪師說：『大樹有大塊的樹皮包裹著。』僧人問：『出世之後會如何？』禪師說：『小樹有小塊的樹皮纏繞著。』問：什麼是『不動尊』（Acalanatha，佛教中的一位忿怒尊）？禪師說：『四大天王也抬不動。』

益州郫縣西禪垂白禪師。僧人問：『香菸剛剛升起，大眾就雲集而來。祖師西來的真意，請禪師開示。』禪師說：『心光自然照耀。』僧人說：『既然這樣，那麼我就可以從禪師這裡親自體會到，（禪師的教誨）將永遠鎮守郫縣，萬古流傳。』禪師說：『這個人有緣分。』

福嚴雅禪師的法嗣

衡州常寧北禪智賢禪師。僧人問：『禪師唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『擲缽峰巒秀麗，名聲遠揚海外。』僧人說：『過去在福嚴禪師那裡親自領受了宗旨，如今在這裡教化迷途的眾生。』禪師說：『終究是讓叢林里的僧人都吃飽飯。』問：什麼是佛？禪師說：『用勺子也挑不起來。』僧人問：『什麼是道？』禪師說：『在險峻的道路上架橋。』除夕夜，禪師向大眾開示說：『一年到頭，沒有什麼可以和大家分歲。老僧我煮了一頭露天放養的白牛，用田里的米做飯，煮些蔬菜根，燒些木柴火，和大家圍著爐子唱《歸田樂》。為什麼要這樣做呢？免得依靠別人的門戶，傍著別人的墻，以致於被世人叫做「郎」（指沒有獨立性的人）。』說完下座。當時有個僧人從後面大聲喊道：『縣裡的官吏來了！』禪師反過來問他原因。僧人說：『和尚殺了牛，還沒有繳納牛皮牛角。』禪師笑著把暖帽扔在地上給了他。僧人撿起帽子跪著進獻說：『天氣寒冷，還給和尚帽子。』禪師問侍者倚遇說：『怎麼樣？』倚遇說：『近日城裡紙張昂貴，一紙訴狀就可以領走了。』禪師又上堂，過了很久說：『冤枉啊冤枉！為什麼百丈禪師不在了？老僧我今天困了，要下座了。』又上堂，呵呵大笑說：『怪不得老僧我。』

南嶽衡岳寺振禪師向大眾開示說：『阿呵呵，瘦弱的松樹和寒冷的竹子鎖住了清澈的波浪。有時獨自坐在磐陀石上，沒有人一起唱太平歌。早上看白雲從洞口升起，傍晚看明月照耀娑婆世界（Saha，指我們所居住的這個世界）。』

【English Translation】 English version: Asked: 'What is 'what' (what does it refer to)?' The Master said: 'A large tree has large bark covering it.' A monk asked: 'What will happen after transcending the world?' The Master said: 'A small tree has small bark wrapped around it.' Asked: 'What is Acalanatha (不動尊, Buddhist deity)?' The Master said: 'Even the Four Heavenly Kings cannot lift it.'

Zen Master Chuibai of Xichan Temple in Pixian County, Yizhou. A monk asked: 'As soon as the incense smoke rises, the masses gather. Please, Master, reveal the meaning of the Patriarch's coming from the West.' The Master said: 'The light of the mind shines naturally.' The monk said: 'In that case, I have personally received a sentence from the Master, which will forever guard Pixian and be passed down for eternity.' The Master said: 'This person has affinity.'

Successor of Zen Master Ya of Fuyan

Zen Master Zhixian of Beichan Temple in Changning, Hengzhou. A monk asked: 'Whose tune does the Master sing? From whom does the lineage of the school inherit?' The Master said: 'The peaks of Throwing-Bowl are beautiful, and the fame is spread overseas.' The monk said: 'In the past, I personally received the essence at Fuyan, and today I am here to transform those who are lost.' The Master said: 'In the end, it is to feed the monks in the monastery.' Asked: 'What is Buddha?' The Master said: 'Cannot be lifted with a spoon.' The monk asked: 'What is the Tao?' The Master said: 'Building a bridge on a dangerous road.' On New Year's Eve, the Master addressed the assembly, saying: 'The year is ending, and there is nothing to share with everyone for the New Year. This old monk has cooked a free-range white cow, cooked rice from the fields, boiled vegetable roots, and burned firewood, and is singing 'Returning to the Fields' with everyone around the stove. Why do this? To avoid relying on other people's doors and leaning against other people's walls, so that people will call us 'Lang' (referring to people without independence).』 After speaking, he stepped down from the seat. At that time, a monk shouted loudly from behind: 'The county officials are here!' The Master asked him the reason in return. The monk said: 'The monk has killed the cow and has not paid the cowhide and horns.' The Master smiled and threw his warm hat on the ground to him. The monk picked up the hat from the ground, knelt down and presented it, saying: 'The weather is cold, return the hat to the monk.' The Master asked the attendant Yiyu, saying: 'How is it?' Yiyu said: 'Recently, paper in the city is expensive, and a lawsuit can be taken away.' The Master went to the hall again, and after a long time said: 'Injustice, injustice! Why is Zen Master Baizhang not here? This old monk is sleepy today and is going to step down from the seat.' He went to the hall again and laughed loudly, saying: 'No wonder this old monk.'

Zen Master Zhen of Hengyue Temple in Nanyue addressed the assembly, saying: 'Ah ha ha, slender pines and cold bamboos lock clear waves. Sometimes I sit alone on the flat rock, and no one sings the song of peace together. In the morning, I watch the white clouds rise from the cave entrance, and in the evening, I watch the bright moon shine on the Saha world (娑婆, this world we live in).'

有人問我居山事。三尺杖子攪黃河。

開福賢禪師法嗣

日芳上座。僧問。如何是涵蓋乾坤句。師豎起柱杖。僧曰。如何是截斷眾流句。師橫按拄杖。僧曰。如何是隨波逐浪句。師擲下拄杖。僧曰。三句外請師道。師便起去。師贊開福真曰。清儀瘦兮可瞻可仰。仰之非親。妙筆圖兮可擬可像。像之非真。非親非真秋月盈輪。有言無味兮的中的。既往如在兮覓焉覓。當機隱顯兮絲髮誵訛。金烏卓午兮迅風霹靂。

報慈嵩禪師法嗣

郢州興陽山遜禪師。僧問。如何是佛。師曰。發白面皺。曰如何是法。師曰。暑往寒來。問如何是三界外事。師曰。洛陽千里余。不得舊時書。

德山遠禪師法嗣

廬山開先善暹禪師臨江軍人。操行清苦智識明達。遠禪師在德山。師往依之。一日遠升堂顧視大眾云。師子頻呻象王回顧。師忽有省。入室陳解。遠云。子作么生會。師回顧曰。後園驢吃草。遠然之。自此機辯迅捷。禪林目曰海上橫行暹道者。又參雪竇顯。顯愛其後逸留坐下數年。欲舉住明州金鵝。師聞之書二偈于壁而去。不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。三十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。后住開先嗣德山遠禪師。卻通

【現代漢語翻譯】現代漢語譯本有人問我隱居山林的事情，就像用三尺長的枴杖攪動黃河一樣，徒勞無功。

開福賢禪師的法嗣

日芳上座。有僧人問：『什麼是涵蓋乾坤句？』（指涵蓋整個宇宙的語句）師父豎起柱杖。僧人說：『什麼是截斷眾流句？』（指截斷所有思想流動的語句）師父橫著拄著柱杖。僧人說：『什麼是隨波逐浪句？』（指隨波逐流的語句）師父扔下柱杖。僧人說：『請師父在三句之外再說一句。』師父便起身離開了。師父讚頌開福真禪師說：『清瘦的儀容令人敬仰，但仰慕他並非真正親近。精妙的畫像可以模擬，但模擬的並非真實。非親非真，如同秋月般圓滿。有言語卻無真味，的的確確就在其中。已經過去的事情彷彿還在眼前，想要尋找卻無處可尋。當機隱顯，一絲一毫的差錯都不允許。金烏高掛正午，如同迅猛的風暴。』

報慈嵩禪師的法嗣

郢州興陽山遜禪師。有僧人問：『什麼是佛？』（指覺悟者）師父說：『頭髮白了，面容也老了。』僧人問：『什麼是法？』（指宇宙的真理）師父說：『暑去寒來。』僧人問：『什麼是三界外事？』（指超越慾望、色慾和無色慾世界的事情）師父說：『洛陽千里之外，收不到家書。』

德山遠禪師的法嗣

廬山開先善暹禪師，臨江軍人。操守清苦，智慧明達。遠禪師在德山時，善暹禪師前去依止他。一天，遠禪師升座說法，環顧大眾說：『師子頻頻呻吟，像王頻頻回顧。』善暹禪師忽然有所領悟，進入方丈陳述自己的理解。遠禪師問：『你是怎麼理解的？』善暹禪師回顧四周說：『後園的驢在吃草。』遠禪師認可了他的說法。從此，善暹禪師機智敏捷，禪林中人稱他為『海上橫行暹道者』。他又參訪雪竇顯禪師，雪竇顯禪師喜愛他的才華，留他在座下數年。雪竇顯禪師想推薦他去住持明州金鵝寺，善暹禪師聽說了，在墻壁上寫下兩首偈頌后離開了：『不是無心繼承祖師的燈火，只是慚愧自己的才能還不能與嶺南的禪師相比。三更時分，在月光下離開巖洞，戀戀不捨地望著碧綠的山巒。三十多年來，四海雲遊，尋訪師友從未停歇。今天終於到達無心之地，卻又被無心趕出了山。』後來，善暹禪師住持開先寺，繼承了德山遠禪師的法脈，通曉佛法。

【English Translation】 English version Someone asked me about living in seclusion in the mountains. It's like stirring the Yellow River with a three-foot staff, a futile effort.

Successor of Chan Master Xian of Kaifu

Senior Monk Rifang. A monk asked: 'What is the phrase that covers the universe?' (referring to a statement encompassing the entire cosmos) The master raised his staff. The monk said: 'What is the phrase that cuts off the flow of all streams?' (referring to a statement that severs all streams of thought) The master held his staff horizontally. The monk said: 'What is the phrase that follows the waves?' (referring to a statement that goes with the flow) The master threw down his staff. The monk said: 'Please, master, say something beyond these three phrases.' The master then got up and left. The master praised Chan Master Zhen of Kaifu, saying: 'His lean and pure appearance is worthy of reverence, but revering him is not true intimacy. A skillful painting can imitate him, but imitating him is not the real thing. Neither intimate nor real, like the full autumn moon. Words may lack true flavor, but the truth is right there. The past seems present, but searching for it is in vain. Manifestation and concealment occur at the opportune moment; even a hair's breadth of error is not allowed. The golden crow shines at midday, like a swift storm and thunder.'

Successor of Chan Master Song of Bao Ci

Chan Master Xun of Xingyang Mountain in Yingzhou. A monk asked: 'What is Buddha?' (referring to an enlightened being) The master said: 'White hair and wrinkled face.' The monk asked: 'What is Dharma?' (referring to the truth of the universe) The master said: 'Summer goes and winter comes.' The monk asked: 'What is beyond the Three Realms?' (referring to matters beyond the realms of desire, form, and formlessness) The master said: 'Luoyang is thousands of miles away; no letters from home arrive.'

Successor of Chan Master Yuan of Deshan

Chan Master Shanxian of Kaixian Temple on Mount Lu, a native of Linjiang Army. He was of pure and austere conduct, with clear and penetrating wisdom. When Chan Master Yuan was at Deshan, Shanxian went to rely on him. One day, Chan Master Yuan ascended the platform and addressed the assembly, saying: 'The lion frequently roars, and the elephant king frequently looks back.' Shanxian suddenly had an awakening and entered the abbot's room to explain his understanding. Chan Master Yuan asked: 'How do you understand it?' Shanxian looked around and said: 'The donkey in the back garden is eating grass.' Chan Master Yuan approved of his answer. From then on, Shanxian was quick-witted and eloquent, and the Chan community called him 'The Unfettered Shan Wanderer of the Sea.' He also visited Chan Master Xuedou Xian, who admired his talent and kept him at his seat for several years. Chan Master Xuedou Xian wanted to recommend him to be the abbot of Jin'e Temple in Mingzhou. When Shanxian heard about it, he wrote two verses on the wall and left: 'It's not that I have no intention of continuing the ancestral lamp, but I am ashamed that my talent is not yet comparable to the Chan masters of Lingnan. In the third watch of the night, I leave the cave under the moonlight, reluctantly gazing at the green mountains. For more than thirty years, I have traveled the world, seeking teachers and friends without rest. Today, I have finally arrived at the land of no-mind, but I am driven out of the mountains by no-mind.' Later, Shanxian became the abbot of Kaixian Temple, succeeding Chan Master Yuan of Deshan, and was well-versed in the Dharma.

雪竇書。山前婆子見專使來問云。暹首座出世為誰燒香。專使云。德山遠和尚。婆子遂罵云。雪竇抖擻屎腸說禪為汝。得恁么辜負恩德。開堂日上首白槌罷。師曰。千聖出來也只是稽首讚歎。諸代祖師提挈不起。是故始從迦葉迄至山僧。二千餘年。月燭慧燈星排道樹。人天普照凡聖齊榮。且道承什麼人恩力。老胡也只道。明星出現時我與大地有情同時成道。如是則彼既丈夫我亦爾。孰為不可。良由諸人不肯承當自生退屈。所以便推排一個半個。先達出來遞相開發。也只是與諸人作個證明。今日人天會上莫有久游赤水夙在荊山懷袖有珍頂門有眼到處踐踏覺場底衲僧么。卻請為新出世長老作個證明。還有么。時有僧出。師曰。像駕崢嶸謾進途。誰信螳螂能拒轍。問靈山一會何異今日。師曰。莫妄想。僧云。作家宗師。師曰。三十年後自有人知。問說佛說祖雪上加霜。如何是默默之機。師曰。口邊吃棒。僧擬議。師便喝。問一棒一喝猶是葛藤。瞬目揚眉拖泥帶水。如何是直截根源。師曰速。僧云。恁么則祖師正宗和尚把定。師曰。野渡無人舟自橫。問如何是祖師西來意。師曰。洛陽城古。僧云。學人不會。師曰。少室山高。問達磨未來時如何。師曰。清貧長樂。僧云來后如何。師曰。濁富多憂。問如何是露地白牛。師曰瞎。

【現代漢語翻譯】現代漢語譯本雪竇顯（Xuedou Xian）禪師的語錄。一位住在山前的老婦人看見欽差到來，問道：『暹（Xian）首座開堂說法，是為誰燒香？』欽差回答：『為德山遠（Deshan Yuan）和尚。』老婦人於是罵道：『雪竇顯抖擻精神，費盡心思說禪，是爲了你嗎？你竟如此辜負他的恩德！』開堂之日，上首僧眾白槌完畢，雪竇顯禪師說：『即使是所有的聖人出現，也只是稽首讚歎。歷代的祖師也提挈不起。因此，從迦葉（Kasyapa）尊者開始，直到我雪竇顯，兩千多年來，慧燈如明月般照亮，道樹如星辰般排列。人天普照，凡聖齊榮。』『那麼，你們說，我們是承受了什麼人的恩力呢？老胡（指釋迦牟尼佛）也只是說：『明星出現時，我與大地一切有情眾生同時成道。』既然如此，他既是大丈夫，我也是大丈夫，有什麼不可以的呢？只因爲人們不肯承擔，自己生出退縮之心，所以才推舉出一個半個先達出來，互相啓發，也只是爲了給你們作個證明。『今天在人天法會上，莫非有長久遊歷四方，早就在荊山蘊藏著寶玉，懷袖裡有珍寶，頂門上長著眼睛，到處踐踏覺悟之地的雲遊僧人嗎？請出來為新出世的長老作個證明。還有嗎？』當時有一位僧人站出來。雪竇顯禪師說：『大象駕車，氣勢洶洶地前進，卻徒勞無功，誰會相信螳螂能阻擋車輪呢？』僧人問：『靈山法會與今日的法會有什麼不同？』雪竇顯禪師說：『不要妄想。』僧人說：『真是大手筆的宗師。』雪竇顯禪師說：『三十年後自然有人知道。』僧人問：『說佛說祖，如同雪上加霜，那麼，什麼是默默領會的玄機？』雪竇顯禪師說：『口邊吃棒。』僧人正要思量，雪竇顯禪師便喝斥一聲。僧人問：『一棒一喝，仍然是葛藤，瞬目揚眉，還是拖泥帶水，什麼是直截了當的根源？』雪竇顯禪師說：『速！』僧人說：『如此說來，祖師的正宗就被和尚您把定了。』雪竇顯禪師說：『野渡無人舟自橫。』僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』雪竇顯禪師說：『洛陽城古。』僧人說：『學人不會。』雪竇顯禪師說：『少室山高。』僧人問：『達磨（Bodhidharma）未來時如何？』雪竇顯禪師說：『清貧長樂。』僧人問：『來后如何？』雪竇顯禪師說：『濁富多憂。』僧人問：『什麼是露地白牛？』雪竇顯禪師說：『瞎。』

【English Translation】 English version Xuedou Xian's recorded sayings. An old woman living in front of the mountain saw the special envoy and asked, 'For whom does Abbot Xian burn incense when he ascends the seat?' The special envoy replied, 'For the Venerable Deshan Yuan.' The old woman then scolded, 'Xuedou Xian exerted himself, exhausting his mind to speak Zen, for you? You are so ungrateful for his kindness!' On the day of ascending the seat, after the leading monks finished striking the gavel, Zen Master Xuedou Xian said, 'Even if all the sages were to appear, they would only bow and praise. The ancestral teachers of all generations cannot lift it up. Therefore, from Venerable Kasyapa to me, Xuedou Xian, for more than two thousand years, the lamp of wisdom shines like the bright moon, and the trees of the Way are arranged like stars. The human and celestial realms are universally illuminated, and the ordinary and the holy share the glory.' 'So, tell me, whose kindness are we receiving? Old Hu (referring to Shakyamuni Buddha) only said, 'When the morning star appeared, I and all sentient beings on earth simultaneously attained enlightenment.' Since that is the case, he is a great man, and so am I. What is impossible about that? It is only because people are unwilling to take responsibility and generate a sense of retreat themselves that they push forward one or two advanced individuals to enlighten each other, just to provide you with proof.' 'Today, in this assembly of humans and devas, are there any wandering monks who have traveled extensively, who have long harbored jade in the Jing Mountains, who have treasures in their sleeves, who have eyes on the crown of their heads, and who have trampled on the ground of enlightenment everywhere? Please come forward and provide proof for the newly ascended abbot. Is there anyone?' At that time, a monk came forward. Zen Master Xuedou Xian said, 'An elephant driving a carriage advances vigorously, but in vain. Who would believe that a mantis could stop the wheels?' The monk asked, 'What is the difference between the assembly on Vulture Peak (Grdhakuta) and today's assembly?' Zen Master Xuedou Xian said, 'Do not妄想 (wangxiang - engage in delusional thinking).' The monk said, 'Truly a master of great skill.' Zen Master Xuedou Xian said, 'In thirty years, someone will naturally know.' The monk asked, 'Speaking of the Buddha and speaking of the patriarchs is like adding frost to snow. What is the subtle mechanism of silence?' Zen Master Xuedou Xian said, 'A beating at the mouth.' As the monk was about to ponder, Zen Master Xuedou Xian shouted. The monk asked, 'A stick and a shout are still entanglements; a wink and a raised eyebrow are still dragging mud and water. What is the direct source?' Zen Master Xuedou Xian said, 'Quick!' The monk said, 'In that case, the ancestral tradition is firmly grasped by the abbot.' Zen Master Xuedou Xian said, 'An unmanned boat crosses the wild ferry by itself.' The monk asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意, Zushi Xilai Yi)?' Zen Master Xuedou Xian said, 'The city of Luoyang is ancient.' The monk said, 'This student does not understand.' Zen Master Xuedou Xian said, 'Mount Shaoshi is high.' The monk asked, 'What was it like before Bodhidharma came?' Zen Master Xuedou Xian said, 'Poverty and simplicity bring lasting joy.' The monk asked, 'What is it like after he came?' Zen Master Xuedou Xian said, 'Turbid wealth brings much worry.' The monk asked, 'What is the white ox in the open field?' Zen Master Xuedou Xian said, 'Blind.'

問妙峰頂上即不問。半山相見事如何。師曰。把手過江來。僧云。高步出長安。師曰。腳下一句作么生道。僧便喝。師曰。山腰裡走。問一雨所潤為什麼萬木不同。師曰。羊羹雖美眾口難調。問年窮歲盡時如何。師曰。依舊孟春猶寒。僧云。更深夜靜時如何。師曰。老鼠入燈籠。問瞥嗔瞥喜時如何。師曰。適來菩薩面。如今夜叉頭。師乃曰。選佛選祖今正是時。莫只恁么懷疑終日。如斯見解已過平生。幸逢勝集對眾抉擇。然則此事亦非在爭鋒唇舌。所以道。並卻咽喉唇物道將來。如此則便可以忘懷。自得取定方寸。自然常光現前。各各孤運其間。山河大地不礙見聞。萬象森羅尋常顯發。還有於此承當得底么。既然各自孤運更教阿誰承當。草衣輸野客。木食屬山人。珍重。又上堂曰。一若是二即非東西南北人不知。休話指天兼指地。青山白雲徒爾為。以拄杖擊香臺一下。師住開先凡十八年。后示滅于本山。

吉州禾山楚材禪智禪師臨江軍人也。僧問。佛令祖令諸方並行。未審和尚如何。師曰。山僧退後。曰恁么則諸方不別也。師曰。伏惟伏惟。問如何是離凡聖底句。師曰。山河安掌上。曰恁么則迥超今古外。師曰。展縮在當人。問一毫未發時如何。師曰。海晏河清。曰發后如何。師曰。遍界無知己。問如何是和尚

【現代漢語翻譯】現代漢語譯本問：妙峰頂上的事我不問。半山相見時，事情會怎麼樣呢？師父說：『牽著你的手一起過江來。』僧人說：『邁著大步走出長安。』師父說：『腳下這一句該怎麼說呢？』僧人便大喝一聲。師父說：『還在山腰裡走呢。』問：同一場雨的滋潤，為什麼萬木卻各不相同？師父說：『羊肉羹雖然美味，卻難以調和所有人的口味。』問：年終歲盡的時候會怎麼樣呢？師父說：『依舊是孟春時節，還很寒冷。』僧人說：『更深人靜的時候會怎麼樣呢？』師父說：『老鼠鉆進了燈籠里。』問：忽而生氣忽而喜悅的時候會怎麼樣呢？師父說：『剛才還是菩薩面孔，現在卻是夜叉鬼頭。』師父於是說：『選佛選祖，現在正是時候。不要只是這樣懷疑終日。這樣的見解已經虛度了一生。幸好遇到這殊勝的集會，當著大眾來決斷抉擇。然而這件事也不是在於爭辯口舌。所以說，併攏咽喉和嘴唇來說出來。這樣就可以忘懷，自己領悟並確定方寸。自然常光就會顯現於眼前，各自獨立執行于其中。山河大地也無法阻礙見聞，萬象森羅平常顯現。還有誰能於此承擔得起嗎？既然各自獨立執行，又教誰來承擔呢？草衣屬於山野的隱士，木食屬於山林之人。珍重。』又上堂說：『一若是二即非，東西南北人不知。休要說指天又指地，青山白雲也只是白費功夫。』用拄杖敲擊香臺一下。師父住在開先寺總共十八年，後來在本山圓寂。

吉州禾山楚材禪智禪師，臨江軍人。僧人問：『佛的教令、祖師的教令，諸方都在並行，不知道和尚您怎麼樣？』師父說：『山僧退後。』僧人說：『這樣說來，諸方就沒有區別了。』師父說：『伏惟，伏惟。』問：『什麼是脫離凡聖的那一句？』師父說：『山河安放在手掌上。』僧人說：『這樣說來，就遠遠超越了古今之外。』師父說：『伸展收縮都在當人。』問：『一毫未發的時候會怎麼樣？』師父說：『海晏河清。』僧人說：『發後會怎麼樣？』師父說：『遍界沒有知己。』問：『什麼是和尚？』

【English Translation】 English version Question: I won't ask about what's on the peak of Miaofeng (Wonderful Peak). When meeting halfway up the mountain, what will happen? The master said: 'I'll hold your hand and cross the river together.' The monk said: 'Taking big steps out of Chang'an (Eternal Peace).' The master said: 'How would you say the phrase under your feet?' The monk then shouted loudly. The master said: 'Still walking in the mountainside.' Question: Why are the myriad trees different when nourished by the same rain? The master said: 'Although mutton soup is delicious, it is difficult to cater to everyone's taste.' Question: What will happen at the end of the year? The master said: 'It's still early spring, and it's still cold.' The monk said: 'What will happen in the deep and quiet night?' The master said: 'A mouse enters a lantern.' Question: What happens when one is suddenly angry and suddenly happy? The master said: 'Just now it was the face of a Bodhisattva, now it's the head of a Yaksha (demon).' The master then said: 'Selecting Buddhas and selecting ancestors, now is the right time. Don't just be suspicious all day long. Such understanding has wasted a lifetime. Fortunately, we have encountered this auspicious gathering, and we should make a decisive choice in front of everyone. However, this matter is not about arguing with words. Therefore, it is said, bring your throat and lips together to speak. In this way, you can forget about it, understand and determine the square inch (the mind) by yourself. Naturally, the constant light will appear before you, and each will operate independently within it. Mountains, rivers, and the earth cannot hinder seeing and hearing, and all phenomena appear as usual. Is there anyone who can bear this? Since each operates independently, who should bear it? The grass clothes belong to the hermits in the mountains, and the wood food belongs to the people in the mountains. Treasure this.' He also went to the hall and said: 'If one is right, then two is wrong, people in the east, west, north, and south do not know. Stop talking about pointing to the sky and pointing to the earth, the green mountains and white clouds are just a waste of effort.' He struck the incense table with his staff. The master lived in Kaixian Temple for a total of eighteen years, and later passed away in this mountain.

Zen Master Chucai Chanzhi of Heshan in Jizhou, was a native of Linjiang Army. A monk asked: 'The Buddha's teachings and the ancestral teachings are being practiced in all directions. I wonder what you, the abbot, are doing?' The master said: 'This mountain monk retreats.' The monk said: 'In that case, there is no difference in all directions.' The master said: 'I respectfully submit, I respectfully submit.' Question: 'What is the phrase that is detached from the mundane and the sacred?' The master said: 'The mountains and rivers are placed on the palm of the hand.' The monk said: 'In that case, it far surpasses the ancient and the present.' The master said: 'Expansion and contraction are in the person.' Question: 'What happens when a hair has not yet been raised?' The master said: 'The sea is calm and the river is clear.' The monk said: 'What happens after it is raised?' The master said: 'There are no acquaintances in the entire world.' Question: 'What is a abbot?'

說法底口。師曰。放一線道。問抱璞投師請師雕琢。師曰。不雕琢。曰為甚麼不雕琢。師曰。弄巧翻成拙。

秀州資聖院盛勤禪師。僧問。如何是正法眼。師曰。山青水綠。問四威儀中如何履踐。師曰。鷺鶿立雪。曰恁么則聞鐘持缽日上闌干。師曰。魚躍千江水。龍騰萬里云。曰畢竟如何。師曰。山中逢猛獸。天上見文星。上堂。多生覺悟非干衲。一點分明不在燈。拈拄杖曰。拄杖頭上祖師。燈籠腳下彌勒。須彌山腰鼓細即不問。爾作么生是分明一點。爾若道得。無邊剎境總在爾眉毛上。爾若道不得。作么生過得羅剎橋。良久曰。水流千派月。山鎖一磎云。卓拄杖下座。

潭州鹿苑圭禪師桂州人也。僧問。如何是道。師曰。吳頭楚尾。曰如何是道中人。師曰。騎馬踏鐙不如步行。問如何是第一義諦。師曰。胡人讀漢書。上堂。凡有因緣須曉其宗。若曉其宗無是無不是。用則波騰海沸。全真體以執行。體則鏡凈水沈。舉隨緣而會寂。且道兜率天宮幾人行幾人坐。若向這裡辨得緇素。許爾諸人東西南北如雲似鶴。於此不明踏破草鞋未有了日在參。

興元府大中仁辯禪師。僧問。如何是焦崖境。師曰。庭前寒柏老。祖意不西來。僧云。如何是境中人。師曰。胡僧深碧眼。跣足躡階行。

益州菩提桂

【現代漢語翻譯】現代漢語譯本：問：說法的要訣是什麼？師父說：放開一線生機。問：我像一塊璞玉，想請師父雕琢。師父說：不雕琢。問：為什麼不雕琢？師父說：弄巧成拙。

秀州資聖院盛勤禪師。有僧人問：什麼是正法眼？（觀察事物真相的智慧）師父說：山青水綠。問：在行住坐臥四威儀中如何修行？師父說：鷺鷥立在雪中。問：這樣說來，那麼聽到鐘聲就去持缽，太陽升到高處又該如何呢？師父說：魚躍千江水，龍騰萬里云。問：究竟如何是好？師父說：山中逢猛獸，天上見文星。師父上堂說法：多生覺悟並非依靠僧衣，一點分明不在於燈火。拿起拄杖說：拄杖頭上是祖師，燈籠腳下是彌勒（未來佛）。須彌山（佛教宇宙觀中的中心山）腰鼓細暫且不問，你們怎麼理解這分明一點？你們如果說得出來，無邊剎境（無數佛土）總在你們眉毛上。你們如果說不出來，怎麼過得了羅剎橋（地獄之橋）？良久說：水流千派月，山鎖一溪云。放下拄杖，走下座位。

潭州鹿苑圭禪師，桂州人。有僧人問：什麼是道？師父說：吳頭楚尾（指地理位置的交界處）。問：什麼是道中人？師父說：騎馬踏鐙不如步行。問：什麼是第一義諦？（最高的真理）師父說：胡人讀漢書。師父上堂說法：凡是有因緣，必須明白它的宗旨。如果明白它的宗旨，就沒有是與不是。用起來就像波濤洶涌，充分展現真體的執行。體則像鏡子般清凈，水般沉靜，舉動隨緣而會歸寂靜。且說兜率天宮（彌勒菩薩的居所）幾人行幾人坐？如果在這裡能辨別清楚黑白，就允許你們諸位東西南北自由自在。如果在這裡不明白，踏破草鞋也沒有了參禪的日子。

興元府大中仁辯禪師。有僧人問：什麼是焦崖境？師父說：庭前寒柏老，祖意不西來。僧人問：什麼是境中人？師父說：胡僧深碧眼，跣足躡階行。

益州菩提桂

【English Translation】 English version: Asked: What is the key to delivering Dharma? The Master said: Release a thread of life. Asked: I am like an uncut jade, and I would like to ask the Master to carve me. The Master said: I will not carve. Asked: Why not carve? The Master said: Overdoing cleverness turns into clumsiness.

Zen Master Shengqin of Zisheng Temple in Xiuzhou. A monk asked: What is the True Dharma Eye? (The wisdom to see the truth of things) The Master said: Mountains are green, and waters are blue. Asked: How to practice in the four dignities of walking, standing, sitting, and lying down? The Master said: Egrets stand in the snow. Asked: If that's the case, then what about going to hold the bowl when hearing the bell, and when the sun rises high? The Master said: Fish leap in a thousand rivers, and dragons soar in ten thousand miles of clouds. Asked: What is it ultimately? The Master said: Meeting fierce beasts in the mountains, seeing auspicious stars in the sky. The Master ascended the hall and said: Enlightenment in many lives does not depend on the monastic robe, and a bit of clarity is not in the lamp. Picking up the staff, he said: On the head of the staff is the Patriarch, and under the feet of the lantern is Maitreya (the future Buddha). I won't ask about the narrow waist of Mount Sumeru (the central mountain in the Buddhist cosmology). How do you understand this bit of clarity? If you can say it, all the boundless Buddha-lands are on your eyebrows. If you can't say it, how can you cross the Rakshasa Bridge (the bridge of hell)? After a long while, he said: The moon flows in a thousand streams, and the mountains lock a stream of clouds. He put down the staff and stepped down from the seat.

Zen Master Gui of Luyuan Temple in Tanzhou was from Guizhou. A monk asked: What is the Tao (the Way)? The Master said: The head of Wu and the tail of Chu (referring to the border area). Asked: What is a person of the Tao? The Master said: Riding a horse and stepping on the stirrups is not as good as walking. Asked: What is the First Principle? (The highest truth) The Master said: A barbarian reading a Han book. The Master ascended the hall and said: Whenever there is a cause and condition, you must understand its purpose. If you understand its purpose, there is neither right nor wrong. When used, it is like waves surging and the sea boiling, fully displaying the operation of the true essence. The essence is like a clear mirror, like water sinking, acting according to conditions and returning to stillness. Tell me, how many people walk and how many sit in the Tushita Heaven (the abode of Maitreya Bodhisattva)? If you can distinguish black and white here, you are allowed to go east, west, north, and south like clouds and cranes. If you don't understand here, you will wear out your straw sandals and never have a day to practice Zen.

Zen Master Renbian of Dazhong Temple in Xingyuan Prefecture. A monk asked: What is the realm of Jiao Cliff? The Master said: The cold cypress in front of the courtyard is old, and the Patriarch's intention does not come from the West. The monk asked: What is the person in the realm? The Master said: A barbarian monk with deep blue eyes walks barefoot on the steps.

Bodhi Gui of Yizhou

芳禪師。僧問。諸佛出世。梵王前引帝釋后隨。和尚出世有何祥瑞。師曰。三春物象妍。僧云。學人未曉。師曰。溪花紅似錦。岸柳綠如藍。僧云。便恁么去時如何。師曰。未曾騎竹馬。切忌跨金龍。

西峰豁禪師法嗣

南安巖自嚴尊者。生鄭氏。泉州同安人。年十一棄家。依建興臥像寺沙門契緣為童子。年十七為大僧。遊方至廬陵謁西峰耆宿豁禪師。豁清涼明禪師高第雲門孫也。太宗皇帝嘗詔至闕。館于北御園舍中習定。久之乞還山。師依止五年。密契心法。辭去渡懷仁江。有蛟每為行人害。師為說偈戒之而蛟去。過黃楊峽渴欲飲會溪涸。師以杖擿之而水流出。父老來聚觀。合爪以為神。師遁去。武平南黃石巖多蛇虎。師止住而蛇虎可使令。四遠聞之大驚爭敬事之。民以雨旸男女禱者隨其欲應念而獲。家畫其像飲食必祭。鄰寺僧死。師不知法當告官。便自焚之。吏追捕坐庭中問狀。不答索紙作偈曰。云外野僧死。云外野僧燒。二法無差互。菩提路不遙。字畫險勁如擘窠大篆。吏大怒以為狂且慢。已去僧伽梨曝日中。既得釋因以布巾幪首而衣白服。師恨所說法聽者疑信各半。因不語者六年。巖寺當輸布而民歲代輸之。師不忍。置書布束中求免。吏得之愈怒追問。亦不答。以為妖焚其布帽。火盡而帽益明鮮

【現代漢語翻譯】現代漢語譯本芳禪師。有僧人問：『諸佛出世時，有梵天王在前面引導，帝釋天在後面跟隨。和尚您出世時，有什麼祥瑞之兆呢？』芳禪師回答說：『三春時節，萬物景象美好。』僧人說：『學僧不明白。』芳禪師說：『溪邊的花紅得像錦緞一樣，岸邊的柳樹綠得像藍草一樣。』僧人說：『如果就這樣領悟下去，會怎麼樣呢？』芳禪師說：『還沒騎過竹馬，千萬不要妄想駕馭金龍。』

西峰豁禪師的法嗣

南安巖自嚴尊者，俗姓鄭，是泉州同安人。十一歲時離家，依附建興臥像寺的沙門契緣為童子。十七歲時成為正式僧人。遊歷四方，到廬陵拜見西峰耆宿豁禪師。豁禪師是清涼明禪師的高徒，也是雲門宗的後代。太宗皇帝曾經詔他入宮，安置在北御園的房舍中習禪入定。很久之後，他請求返回山林。自嚴尊者依止豁禪師五年，秘密地領悟了心法。辭別后，他渡過懷仁江。江中有蛟龍經常危害行人，自嚴尊者為它說了偈語來告誡它，蛟龍便離開了。經過黃楊峽時，他口渴想喝水，但溪水乾涸了。自嚴尊者用禪杖敲擊地面，水便流了出來。當地父老鄉親前來聚集觀看，合掌認為他是神仙。自嚴尊者便離開了。武平南黃石巖有很多蛇虎，自嚴尊者在那裡居住，蛇虎都可以被他使喚。四方的人聽說后，非常驚訝，爭相恭敬侍奉他。百姓們爲了祈求風調雨順、生男生女，向他禱告，都能隨心所愿，立刻得到應驗。家家戶戶都畫他的畫像，飲食時必定祭拜。鄰寺的僧人死了，自嚴尊者不知道按照法律應該報告官府，便自己將他火化了。官吏追捕他，在庭中審問情況，他不回答，索要紙筆寫下偈語說：『云外的野僧死了，云外的野僧被燒了。兩種做法沒有差別，通往菩提的道路並不遙遠。』字跡險峻有力，像擘窠大篆。官吏大怒，認為他是狂妄之徒，怠慢了他們。已經脫下的僧伽梨被放在太陽下曝曬。獲得釋放后，他用布巾矇住頭，穿上白色的衣服。自嚴尊者遺憾自己所說的佛法，聽的人半信半疑。因此，他六年不說話。巖寺應該繳納布匹，但百姓每年都代替繳納。自嚴尊者不忍心，將書信放在布匹中，請求免除。官吏得到書信后更加憤怒，追問他，他也不回答。官吏認為他是妖人，焚燒了他的布帽。火燒盡后，帽子反而更加明亮鮮艷。

【English Translation】 English version Master Fang. A monk asked: 'When all the Buddhas appear in the world, Brahma (the creator god in Hinduism) leads the way and Indra (the king of gods in Hinduism and Buddhism) follows behind. What auspicious signs accompany your appearance, Master?' Master Fang replied: 'The spring season brings beautiful scenes of all things.' The monk said: 'This student does not understand.' Master Fang said: 'The flowers by the stream are as red as brocade, and the willows on the bank are as green as indigo.' The monk said: 'If one were to understand in this way, what would happen?' Master Fang said: 'Before riding a bamboo horse, be careful not to straddle a golden dragon.'

Successor of Zen Master Huo of Xifeng

Venerable Ziyan of Nan'an Rock, whose lay surname was Zheng, was a native of Tong'an, Quanzhou. At the age of eleven, he left home and became a novice under the Shramana Qiyuan of Jianxing Woxiang Temple. At the age of seventeen, he became a fully ordained monk. He traveled to Luling to visit the elder Zen Master Huo of Xifeng. Zen Master Huo was a prominent disciple of Zen Master Qingliangming and a descendant of the Yunmen School. Emperor Taizong once summoned him to the palace and housed him in a residence in the Northern Imperial Garden to practice meditation. After a long time, he requested to return to the mountains. Venerable Ziyan stayed with Zen Master Huo for five years and secretly attained the mind-seal. After taking his leave, he crossed the Huai'ren River. A dragon (Jiao 蛟, a mythical dragon-like creature) often harmed travelers in the river. Venerable Ziyan spoke a verse to admonish it, and the dragon left. When passing through Huangyang Gorge, he was thirsty and wanted to drink, but the stream was dry. Venerable Ziyan struck the ground with his staff, and water flowed out. The local elders gathered to watch and clasped their hands together, considering him a divine being. Venerable Ziyan then departed. Huangshi Rock in Wupingnan was infested with snakes and tigers. Venerable Ziyan resided there, and the snakes and tigers could be commanded by him. People from all directions heard of this and were greatly amazed, vying to respectfully serve him. The people prayed to him for favorable weather, sons, and daughters, and their wishes were fulfilled immediately. Every household painted his portrait and made offerings to it during meals. When a monk from a neighboring temple died, Venerable Ziyan, unaware that he should report it to the authorities according to the law, cremated him himself. The officials pursued and arrested him, questioning him in the courtyard. He did not answer but asked for paper and wrote a verse: 'A wild monk outside the clouds dies, a wild monk outside the clouds is burned. The two actions are not different, the path to Bodhi is not far.' The calligraphy was bold and powerful, like large seal script. The officials were furious, considering him a madman who disrespected them. The Sanghati (僧伽梨, a monastic robe) that had been taken off was placed in the sun to dry. After being released, he covered his head with a cloth and wore white clothes. Venerable Ziyan regretted that his teachings were met with doubt and disbelief. Therefore, he remained silent for six years. The rock temple was supposed to pay taxes in cloth, but the people paid it on their behalf every year. Venerable Ziyan could not bear this, so he placed a letter in the bundle of cloth, requesting exemption. The officials were even more furious upon receiving the letter and questioned him, but he did not answer. The officials considered him a demon and burned his cloth hat. After the fire was extinguished, the hat became even brighter and more vibrant.

。乃索紙作偈曰。一切慈忍力。皆吾心所生。王官苦拘束。佛法不流行。自後稍發語。后游南康槃古山先是西竺波利尊者經始讖曰。卻後當有白衣菩薩來興此山。師住三年而成叢林。乃還南安。江南。眠槎為行舟礙。師舟過焉摩挲之曰。去去莫與人為害。槎一夕蕩除。有僧自惠州來曰。河源有巨舟著沙。萬牛挽不可動。愿得以載磚建塔于南海為眾生福田。師曰。此陰府之物。然付汝偈取之。偈曰。天零㶚水生。陰府船王移。莫立沙中久。納福廕菩提。僧即舟唱偈。而舟為動萬衆歡呼。至五羊有巨商從藉以載。僧許之。方解繂俄風作失舟所在。有沙彌無多聞性。而事師謹愿。師憐之作偈使誦。久當聰明。偈曰。大智發於心。於心何處尋。成就一切義。無古亦無今。於是世間文字語言一覽誦唸無所遺忘。偈語章句援筆立就。師示人多以偈。然題贈以之中四字于其後。莫有識其旨者。異跡甚著。所屬狀以聞。詔佳之。宰相王欽若大參趙安仁以下皆贈詩。師未嘗視置承塵上而已。淳化乙卯正月初六日集眾曰。吾此日生今正是時。遂右脅臥而化。謚曰定光圓應禪師。

廣教志禪師法嗣

舒州四面山懷清禪師。初住蘄口興化。僧問。臨濟三玄似石女向波中作舞。雲門關棙閃爍如鷂子過新羅。去此二途興化當行何令。師

【現代漢語翻譯】現代漢語譯本：於是他索要紙筆寫了一首偈語：『一切慈悲忍辱的力量，都從我的內心產生。王法官的拘禁束縛，使得佛法不能流行。』此後他漸漸開始說話。後來他遊歷南康的槃古山，此前西竺的波利尊者曾預言說：『之後當有白衣菩薩來興盛此山。』慧思禪師在那裡住了三年，使那裡成為叢林。之後他返回南安。江南一帶，有樹木沉在水中成為行船的阻礙。慧思禪師的船經過那裡，撫摸著樹木說：『離開吧，離開吧，不要再危害人們。』那樹木一夜之間就被沖走了。有一位僧人從惠州來，說：『河源有一艘巨大的船擱淺在沙灘上，用一萬頭牛拉也拉不動。希望能用它來運載磚瓦，在南海建造佛塔，為眾生培植福田。』慧思禪師說：『這是陰間的東西。』然後交給他一首偈語，讓他去取船。偈語說：『天降甘霖滋潤萬物，陰間的船王被移動。不要在沙中停留太久，接受福報，蔭庇菩提。』僧人對著船唱誦偈語，船就動了，眾人歡呼。到達五羊后，有一位大商人想借用這艘船來運貨，僧人答應了他。剛解開纜繩，忽然颳起大風，船不知去向。有一位沙彌，沒有多少聞法能力，但是侍奉慧思禪師非常恭敬勤勉。慧思禪師憐憫他，作了一首偈語讓他誦讀，說誦讀久了自然會聰明。偈語說：『大智慧從心中生髮，這顆心又在哪裡尋找？它能成就一切意義，無所謂過去，也無所謂現在。』於是這位沙彌對於世間的文字語言，只要看一遍就能背誦，沒有遺忘。偈語文章隨手寫來，立刻完成。慧思禪師教導人們大多用偈語，然後在偈語後面題寫『以之中四字』，沒有人知道其中的含義。他的奇異事蹟非常顯著，地方官員上報朝廷，皇帝嘉獎了他。宰相王欽若、大參趙安仁等人都贈詩給他，慧思禪師從未看過，只是把詩放在承塵之上。淳化乙卯年正月初六，慧思禪師召集眾人說：『我今天出生，現在正是時候。』於是右脅而臥，圓寂。謚號為定光圓應禪師。廣教志禪師的法嗣舒州四面山懷清禪師，最初住在蘄口興化。有僧人問：『臨濟宗的三玄三要，好比石女在波浪中跳舞；雲門宗的關捩，閃爍得像鷂子飛過新羅。拋開這兩種途徑，興化寺應當奉行什麼命令？』懷清禪師

【English Translation】 English version: Then he asked for paper and wrote a verse, saying: 'All the power of compassion and forbearance is born from my heart. The restraint and confinement of the royal official prevent the Dharma from flourishing.' After that, he gradually began to speak. Later, he traveled to Pangu Mountain (Pangu Shan) in Nankang (Nankang), where Venerable Poluo (Poluo) from West India had previously prophesied: 'Afterward, a white-robed Bodhisattva will come to revitalize this mountain.' The Master stayed there for three years, transforming it into a monastic community. Then he returned to Nan'an (Nan'an). In the Jiangnan (Jiangnan) area, trees submerged in the water obstructed the passage of boats. The Master's boat passed by, and he stroked the trees, saying: 'Go away, go away, do not harm people anymore.' The trees were washed away overnight. A monk came from Huizhou (Huizhou), saying: 'In Heyuan (Heyuan), a huge boat is stranded on the sand, and ten thousand oxen cannot move it. I wish to use it to transport bricks to build a pagoda in the South Sea (Nanhai) as a field of merit for all beings.' The Master said: 'This belongs to the underworld.' Then he gave him a verse to retrieve the boat. The verse said: 'Heaven sends down sweet rain to nourish all things, the boat king of the underworld is moved. Do not stay in the sand for too long, receive blessings and shelter Bodhi.' The monk chanted the verse to the boat, and the boat moved, and the crowd cheered. Upon reaching Wuyang (Wuyang), a great merchant wanted to borrow the boat to transport goods, and the monk agreed. As soon as the mooring ropes were untied, a strong wind arose, and the boat disappeared. There was a Shami (Shami, novice monk) who did not have much learning, but served the Master with great respect and diligence. The Master pitied him and composed a verse for him to recite, saying that reciting it for a long time would naturally make him intelligent. The verse said: 'Great wisdom arises from the heart, where can this heart be found? It accomplishes all meanings, neither past nor present.' Thereupon, the Shami could recite and remember all the words and languages of the world after reading them once, without forgetting anything. He could write verses and articles immediately upon picking up a pen. The Master mostly taught people with verses, and then inscribed the four characters 'Yi Zhi Zhong Si Zi' (以之中四字) after the verses, but no one knew their meaning. His miraculous deeds were very evident, and the local officials reported them to the court, and the emperor praised him. Prime Minister Wang Qinruo (Wang Qinruo), Grand Councilor Zhao Anren (Zhao Anren), and others all presented him with poems, but the Master never looked at them, simply placing them on the ceiling. On the sixth day of the first month of the year Yimao (乙卯) in the Chunhua (淳化) era, the Master gathered the assembly and said: 'I was born on this day, and now is the right time.' Then he lay down on his right side and passed away. His posthumous title was Dingguang Yuanying Chan Master (定光圓應禪師). Successor of Chan Master Guangjiao Zhi Chan Master Huaiqing (Huaiqing) of Simian Mountain (Simian Shan) in Shuzhou (Shuzhou) initially resided at Xinghua (Xinghua) in Qikou (Qikou). A monk asked: 'The Three Mysteries of Linji (Linji) are like a stone woman dancing in the waves; the Goulian (關棙) of Yunmen (Yunmen) flashes like a hawk passing over Silla (新羅). Leaving aside these two paths, what command should Xinghua Temple follow?' Chan Master Huaiqing

曰。道什麼。僧云。恁么則和尚與古人出氣。師曰。再犯不容。僧應喏。師以拄杖打禪床曰。若不點破將謂山僧瞌睡。

石門遠禪師法嗣

果州清居山浩升禪師。僧問。師唱誰家曲。宗風嗣阿誰。師曰。金雞啼石戶。得意逐波清。曰未審是誰之子。師曰。謝汝就門罵詈。

鄧州廣濟方禪師。僧問。如何是佛。師曰。騎牛趁春草。背卻少年爺。問寶劍未磨時如何。師曰。烏龜㗖黑豆。曰。磨后如何。師曰。庭柱掛燈籠。曰如何是修行。師曰。庭柱傷寒。

懷安軍雲頂鑒禪師。僧問。雪點紅爐請師驗的。師曰。王婆煮䭔。曰爭奈即今何。師曰。猶嫌少在。

潭州道吾契詮禪師。僧問。師唱誰家曲。宗風嗣阿誰。師曰。鳳嶺無私曲。如今天下傳。曰如何是道吾境。師曰。溪花含玉露。庭果落金臺。曰如何是境中人。師曰。擁爐披古衲。曝日枕山根。問牛頭未見四祖時如何。師曰。玉上青蠅。曰見后如何。師曰。紅爐焰里冰。

梁山觀禪師法嗣

鼎州羅紋得珍山主。僧問。親切處乞師指示。師曰。老僧元是廣南人。

澧州藥山利昱禪師。上堂。山河大地日月星辰。與諸上座同生。三世諸佛與諸上座同參。三藏聖教與諸上座同時。還信得及么。若也信得及。陜府鐵牛吞卻乾坤

【現代漢語翻譯】現代漢語譯本：僧人問：『您說的「道」是什麼？』僧人回答：『像這樣，那麼和尚您就和古人一樣呼出氣息了。』禪師說：『再犯就不容許了。』僧人應聲稱是。禪師用拄杖敲打禪床說：『若不點破，還以為山僧我打瞌睡呢。』石門遠禪師的法嗣果州清居山浩升禪師。僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『金雞在石戶啼鳴，得意地追逐清澈的波浪。』僧人說：『不知您是誰的後代？』禪師說：『感謝你上門來謾罵。』鄧州廣濟方禪師。僧人問：『什麼是佛？』禪師說：『騎著牛追趕春草，背離了少年時的心性。』問：『寶劍未磨礪時如何？』禪師說：『烏龜吞吃黑豆。』問：『磨礪后如何？』禪師說：『庭院的柱子上掛著燈籠。』問：『如何是修行？』禪師說：『庭院的柱子得了傷寒。』懷安軍雲頂鑒禪師。僧人問：『雪點紅爐，請禪師驗證真偽。』禪師說：『王婆煮元宵。』僧人說：『即便如此，現在又如何呢？』禪師說：『還嫌少了一些。』潭州道吾契詮禪師。僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『鳳嶺沒有私藏的曲調，如今在天下傳揚。』僧人說：『如何是道吾的境界？』禪師說：『溪邊的花朵含著晶瑩的露珠，庭院的果實掉落在金色的臺階上。』僧人說：『如何是境界中的人？』禪師說：『擁著火爐披著古舊的衲衣，在陽光下曝曬枕著山根。』問：『牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時如何？』禪師說：『玉上有青蠅。』問：『見后如何？』禪師說：『紅色的爐火里有冰。』梁山觀禪師的法嗣鼎州羅紋得珍山主。僧人問：『請禪師指示最親切的地方。』禪師說：『老僧我原本是廣南人。』澧州藥山利昱禪師。上堂說法：『山河大地、日月星辰，與各位同生。三世諸佛與各位同參。三藏聖教與各位同時存在。還相信得及嗎？如果相信得及，陜府的鐵牛就能吞掉乾坤。』

【English Translation】 English version: He said, 'What is the 'Tao' (道, the Way) you speak of?' The monk replied, 'If it's like that, then the Abbot is exhaling the same breath as the ancients.' The Master said, 'A second offense will not be tolerated.' The monk responded respectfully. The Master struck the Zen bed with his staff, saying, 'If I didn't point it out, you'd think this mountain monk was dozing off.' Successor of Zen Master Shimen Yuan Zen Master Haosheng of Qingju Mountain in Guo Prefecture. A monk asked, 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said, 'The golden rooster crows at the stone door, joyfully chasing the clear waves.' The monk said, 'May I ask, whose descendant are you?' The Master said, 'Thank you for coming to my door to scold me.' Zen Master Fang of Guangji in Deng Prefecture. A monk asked, 'What is Buddha?' The Master said, 'Riding an ox chasing spring grass, turning your back on the youthful spirit.' Asked, 'What is it like when the precious sword is not yet sharpened?' The Master said, 'A turtle swallowing black beans.' Asked, 'What is it like after sharpening?' The Master said, 'A lantern hanging on a courtyard pillar.' Asked, 'What is practice?' The Master said, 'The courtyard pillar has a cold.' Zen Master Jian of Yunding in Huaian Army. A monk asked, 'Snowflakes on a red furnace, please Master verify its authenticity.' The Master said, 'Old Woman Wang is cooking dumplings.' The monk said, 'Even so, what about now?' The Master said, 'Still feel it's a little less.' Zen Master Qiquan of Daowu in Tan Prefecture. A monk asked, 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said, 'Phoenix Ridge has no private tunes, now transmitted throughout the world.' The monk said, 'What is the realm of Daowu?' The Master said, 'Stream flowers contain jade dew, courtyard fruits fall on golden terraces.' The monk said, 'What is the person in the realm?' The Master said, 'Huddling by the stove wearing an old kasaya (衲衣, patched robe), basking in the sun, pillowing on the mountain root.' Asked, 'What was it like when Niutou (牛頭, referring to Zen Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (四祖, referring to the Fourth Patriarch Daoxin)?' The Master said, 'Green flies on jade.' Asked, 'What is it like after seeing him?' The Master said, 'Ice in the flames of a red furnace.' Successor of Zen Master Guan of Liang Mountain Layman Dezhen of Luowen Mountain in Ding Prefecture. A monk asked, 'Please Master, point out the most intimate place.' The Master said, 'This old monk is originally from Guangnan.' Zen Master Liyu of Yaoshan in Li Prefecture. Ascending the hall, he preached: 'Mountains, rivers, the great earth, the sun, moon, and stars, are born together with all of you. The Buddhas of the three worlds participate together with all of you. The Threefold Canon (三藏, the Tripitaka) exists simultaneously with all of you. Do you believe it? If you believe it, the iron ox of Shan Prefecture can swallow the universe.'

。雖然如是。被法身礙卻轉身不得。須知有出身之路。作么生是諸上座出身之路。道道。良久曰。若道不得永沈苦海。珍重。僧問。格外之談乞師垂示。師曰。要道也不難。曰。恁么則萬仞碧潭許垂一線也。師曰。大眾笑爾。

鼎州梁山巖禪師。僧問。如何是祖師西來意。師曰。新羅附子蜀地當歸。

德山晏禪師法嗣

鼎州德山志先禪師。僧問。見色便見心時如何。師曰。角弓彎似月。寶劍利如霜。曰如何領會。師曰。金甲似魚鱗。朱旗如火焰。問遠遠投師乞師一接。師曰。不接。曰恁么則虛伸一問。師曰。少逢穿耳客。多遇刻舟人。問大通智勝佛十劫坐道場。為甚麼不得成佛道。師曰。貪觀天上月。失卻掌中珠。問軍期急速時如何。師曰。十字街頭滿面塵。曰為甚麼如此。師曰。知而故犯。問如何是無為之談。師曰。石牛石虎喃喃語。曰是何言教。師曰。長行書不盡。短偈絕人聞。問如何是一稱南無佛。師曰。皆以成佛道。

北禪感禪師法嗣

濠州南禪聰禪師。僧問。如何是西來意。師曰。冬月深林雨。三春平地風。問如何是大道根源。師曰。云興當午夜。石虎叫連宵。

谷隱儼禪師法嗣

襄州谷隱契崇禪師。僧問。如何是祖師西來意。師曰。番人皮裘胡人著。曰學人

【現代漢語翻譯】雖然是這樣，但被法身（Dharmakaya，佛的法性之身）所阻礙，無法轉身。要知道有出身之路。怎麼才是各位的出身之路？說！說！良久，禪師說：『如果說不出來，就永遠沉溺在苦海之中。』珍重！有僧人問：『請和尚開示一下格外之談。』禪師說：『要說也不難。』僧人說：『這樣就像萬仞深潭允許垂下一線。』禪師說：『大家笑你。』

鼎州梁山巖禪師。有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？』禪師說：『新羅的附子，蜀地的當歸。』

德山晏禪師的法嗣

鼎州德山志先禪師。有僧人問：『見到色相就見到心的時候，怎麼樣？』禪師說：『角弓彎得像月亮，寶劍鋒利得像霜。』僧人說：『如何領會？』禪師說：『金甲像魚鱗，朱旗像火焰。』問：『遠遠地來投師，乞求和尚接引。』禪師說：『不接引。』僧人說：『這樣就白問了。』禪師說：『很少遇到穿耳的客人，多遇到刻舟求劍的人。』問：『大通智勝佛（Mahābhijñā-jñānābhibhū，佛名）十劫坐在道場，為什麼不能成佛道？』禪師說：『貪看天上的月亮，失去了手中的珠子。』問：『軍情緊急的時候怎麼辦？』禪師說：『十字街頭滿面塵土。』問：『為什麼這樣？』禪師說：『知而故犯。』問：『什麼是無為之談？』禪師說：『石牛石虎喃喃自語。』問：『這是什麼言教？』禪師說：『長篇大論寫不盡，短小的偈語讓人難以理解。』問：『如何是一稱南無佛（Namo Buddha，皈依佛）？』禪師說：『皆可以成佛道。』

北禪感禪師的法嗣

濠州南禪聰禪師。有僧人問：『什麼是西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？』禪師說：『冬天的深夜雨，春天的平地風。』問：『什麼是大道的根源？』禪師說：『云在中午的夜晚興起，石虎連夜叫喊。』

谷隱儼禪師的法嗣

襄州谷隱契崇禪師。有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？』禪師說：『番人的皮裘胡人穿。』僧人說：『學人』

【English Translation】 Even so, being obstructed by the Dharmakaya (the Dharma body of the Buddha), one cannot turn around. Know that there is a way out. What is the way out for all of you? Speak! Speak! After a long silence, the Zen master said, 'If you cannot say it, you will forever sink into the sea of suffering.' Treasure this! A monk asked, 'Please, Master, reveal the extraordinary talk.' The Zen master said, 'It is not difficult to speak.' The monk said, 'In that case, it is like allowing a single thread to be lowered into a ten-thousand-fathom deep pool.' The Zen master said, 'Everyone is laughing at you.'

Zen Master Liangshan Yan of Dingzhou. A monk asked, 'What is Bodhidharma's intention in coming from the West?' The Zen master said, 'Korean aconite and Sichuan angelica.'

Lineage of Zen Master Yan of Deshan

Zen Master Zhixian of Deshan in Dingzhou. A monk asked, 'What is it like when seeing form is seeing mind?' The Zen master said, 'A horn bow is curved like the moon, a precious sword is as sharp as frost.' The monk said, 'How should I understand this?' The Zen master said, 'Golden armor is like fish scales, a crimson banner is like flames.' Asked, 'Coming from afar to seek a teacher, I beg the Master for guidance.' The Zen master said, 'I will not guide you.' The monk said, 'In that case, my question is in vain.' The Zen master said, 'Few meet those who pierce their ears, many encounter those who carve a boat to find a lost sword.' Asked, 'Why could Mahābhijñā-jñānābhibhū Buddha not attain Buddhahood after sitting in the Bodhimanda for ten kalpas?' The Zen master said, 'Greedy for watching the moon in the sky, one loses the pearl in one's palm.' Asked, 'What should be done when the military situation is urgent?' The Zen master said, 'Dust covers the face at the crossroads.' Asked, 'Why is it like this?' The Zen master said, 'Knowing and deliberately violating.' Asked, 'What is the talk of non-action?' The Zen master said, 'Stone cows and stone tigers murmuring to themselves.' Asked, 'What is this teaching?' The Zen master said, 'Long writings cannot exhaust it, short verses cut off people's hearing.' Asked, 'What is one utterance of Namo Buddha?' The Zen master said, 'All can attain Buddhahood.'

Lineage of Zen Master Gan of Beichan

Zen Master Cong of Nanchuan in Haozhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'Deep forest rain in winter, spring wind on the flat ground.' Asked, 'What is the root of the Great Way?' The Zen master said, 'Clouds rise at midnight, stone tigers roar all night.'

Lineage of Zen Master Yan of Guyin

Zen Master Qichong of Guyin in Xiangzhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'A barbarian's fur coat is worn by a northerner.' The monk said, 'The student'

不會此理如何。師曰。聾人側耳啞人歌。

續傳燈錄卷第二

續傳燈錄卷第三目錄

大鑒下第十一世汾陽昭禪師法嗣十六人石霜楚圓禪師瑯邪慧覺禪師大愚守芝禪師石霜法永禪師法華全舉禪師芭蕉谷泉禪師龍華曉愚禪師天聖皓泰禪師龍潭智圓禪師投子圓修禪師太子道一禪師(已上十一人見錄)乾明瞭同禪師疏山曉珠禪師荊南竹園禪師湖州羅漢興禪師汾陽侍者(立化已上五人無錄)葉縣省禪師法嗣八人浮山法遠禪師寶應法昭禪師大乘慧果禪師(已上三人見錄)石門守進禪師廣慧懷慶禪師承天遐猛禪師什邡方水禪師香巖海仙禪師(已上五人無錄) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三

大鑒下第十一世

汾陽昭禪師法嗣

潭州石霜楚圓慈明禪師全州李氏子。少為書生。年二十二依湘山隱靜寺出家。其母有賢行使之遊方。聞汾陽道望遂往謁焉。陽顧而默器之。經二年未許入室。每見必罵詬。或毀詆諸方。及有所訓皆流俗鄙事。一夕訴曰。自至法席已再夏不蒙指示。但增世俗塵勞念。歲月飄忽己事不明。失出家之利。語未卒陽熟視罵曰。是惡知識敢裨販我。怒舉杖逐之。師擬伸救。陽掩師曰。乃大悟曰。是知臨濟道出常情。服役七年。辭去依唐明嵩

【現代漢語翻譯】現代漢語譯本：問：『不會此理如何？』（如果不能理解這個道理，那該怎麼辦呢？）師曰：『聾人側耳啞人歌。』（禪師說：就像聾子側著耳朵聽，啞巴在唱歌一樣。）

續傳燈錄卷第二

續傳燈錄卷第三目錄

大鑒下第十一世汾陽昭禪師法嗣十六人石霜楚圓禪師瑯邪慧覺禪師大愚守芝禪師石霜法永禪師法華全舉禪師芭蕉谷泉禪師龍華曉愚禪師天聖皓泰禪師龍潭智圓禪師投子圓修禪師太子道一禪師(已上十一人見錄)乾明瞭同禪師疏山曉珠禪師荊南竹園禪師湖州羅漢興禪師汾陽侍者(立化已上五人無錄)葉縣省禪師法嗣八人浮山法遠禪師寶應法昭禪師大乘慧果禪師(已上三人見錄)石門守進禪師廣慧懷慶禪師承天遐猛禪師什邡方水禪師香巖海仙禪師(已上五人無錄) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三

大鑒下第十一世

汾陽昭禪師法嗣

潭州石霜楚圓慈明禪師，全州李氏之子。年少時是讀書人。二十二歲時在湘山隱靜寺出家。他的母親有賢德，讓他去遊歷四方。他聽說汾陽（Fen Yang）禪師的聲望，於是前去拜訪。汾陽禪師觀察后默默地器重他。經過兩年，還不允許他進入內室。每次見到他，總是謾罵責備，或者詆譭其他地方的禪師。即使有所教誨，也都是些庸俗鄙陋的事情。一天晚上，石霜楚圓（Shi Shuang Chu Yuan）禪師訴說道：『自從來到您的座下，已經過了兩個夏天，沒有得到您的指示，只是增加了世俗的塵勞雜念。歲月飛逝，自己的事情卻不明白，失去了出家的利益。』話還沒說完，汾陽（Fen Yang）禪師仔細地看著他，罵道：『你這個惡知識，竟然敢來裨販我！』憤怒地舉起禪杖驅趕他。石霜楚圓（Shi Shuang Chu Yuan）禪師想要辯解。汾陽（Fen Yang）禪師摀住他說：『乃大悟曰。』（於是大徹大悟）說道：『是知臨濟（Lin Ji）道出常情。』（這才知道臨濟（Lin Ji）的禪道超出了常情。）服役七年。辭別后依止唐明嵩（Tang Ming Song）。

【English Translation】 English version: Question: 'If one does not understand this principle, what should one do?' The Master said: 'A deaf person pricks up their ears, a mute person sings.'

Continuation of the Transmission of the Lamp, Volume Two

Continuation of the Transmission of the Lamp, Volume Three - Table of Contents

The Eleventh Generation under Dajian: Sixteen Dharma Heirs of Chan Master Fenyang Zhao: Chan Master Shishuang Chuyuan, Chan Master Langye Huijue, Chan Master Dayu Shouzhi, Chan Master Shishuang Fayong, Chan Master Fahua Quanju, Chan Master Bajiao Guquan, Chan Master Longhua Xiaoyu, Chan Master Tiansheng Haotai, Chan Master Longtan Zhiyuan, Chan Master Touzi Yuanxiu, Prince Daoyi (the above eleven are recorded); Qianming Liaotong, Shushan Xiaozhu, Jingnan Zhuyuan, Huzhou Luohanxing, Fenyang's attendant (who passed away standing - the above five are unrecorded). Eight Dharma Heirs of Chan Master Yexian Sheng: Chan Master Fushan Fayuan, Chan Master Baoying Fazhao, Chan Master Dacheng Huiguo (the above three are recorded); Shimen Shoujin, Guanghui Huaiqing, Chengtian Xiameng, Shifang Fangshui, Xiangyan Haixian (the above five are unrecorded). Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume Three

The Eleventh Generation under Dajian

Dharma Heirs of Chan Master Fenyang Zhao

Chan Master Shishuang Chuyuan (Stone Frost Clear Circle), Ciming (Compassionate Brightness) of Tanzhou, was a son of the Li family of Quanzhou. In his youth, he was a scholar. At the age of twenty-two, he left home at Yin Jing Temple on Xiang Mountain. His mother, being virtuous, encouraged him to travel. Hearing of the reputation of Fenyang (Fen Yang), he went to pay his respects. Fenyang (Fen Yang) observed him and silently valued him. After two years, he was still not allowed to enter the inner chamber. Every time he saw him, he would scold and berate him, or denigrate other places. Even when there was instruction, it was all vulgar and base matters. One evening, Chan Master Shi Shuang Chu Yuan (Stone Frost Clear Circle) complained, 'Since coming to your seat, two summers have passed without receiving your instruction, only increasing worldly dust and worries. Time flies by, and my own affairs are not clear, losing the benefit of leaving home.' Before he finished speaking, Fenyang (Fen Yang) stared at him and scolded, 'You evil acquaintance, how dare you come to peddle with me!' Angrily, he raised his staff to drive him away. Chan Master Shi Shuang Chu Yuan (Stone Frost Clear Circle) tried to intercede. Fenyang (Fen Yang) covered his mouth and said, 'Then he had a great awakening,' and said, 'It is known that Lin Ji's (Lin Ji) Way goes beyond ordinary feelings.' He served for seven years. After bidding farewell, he relied on Tang Mingsong (Tang Ming Song).

禪師。嵩謂師曰。楊大年內翰知見高入道穩實。子不可不見。師乃往見大年。年問曰。對面不相識。千里卻同風。師曰。近奉山門請。年曰。真個脫空。師曰。前月離唐明。年曰。適來悔相問。師曰。作家。年便喝。師曰。恰是。年復喝。師以手劃一劃。年吐舌曰。真是龍象。師曰。是何言歟。年喚客司點茶來。元來是屋裡人。師曰。也不消得。茶罷又問。如何是上座為人一句。師曰切。年曰。與么則長裙新婦拖泥走。師曰。誰得似內翰。年曰。作家作家。師曰。放爾二十棒。年拊勝曰。這裡是甚麼所在。師拍掌曰。也不得放過。年大笑。又問。記得唐明當時悟底因緣么。師曰。唐明問首山。如何是佛法的的大意。山曰。楚王城畔汝水東流。年曰。只如此語意旨如何。師曰。水上掛燈籠。年曰。與么則孤負古人去也。師曰。內翰疑則別參。年曰。三腳蝦蟆跳上天。師曰。一任𨁝跳。年乃大笑。館于齋中日夕質疑。智證因聞前言往行恨見之晚。朝中見駙馬都尉李公遵勖曰。近得一道人。真西河師子。李曰。我以拘文不能就謁奈何。年默然。歸語師曰。李公佛法中人。聞道風遠至有愿見之心。政以法不得與侍從過從。師于黎明謁李公。公閱謁使童子問曰。道得即與上座相見。師曰。今日特來相看。又令童子曰。碑文刊白字

【現代漢語翻譯】現代漢語譯本禪師。嵩（禪師名號）對師（另一位禪師）說：『楊大年（人名，內翰是官職）的見解高超，入道穩固紮實，你不可不見他。』師於是前去拜見楊大年。楊大年問道：『對面不相識，千里卻同風。』師說：『最近承蒙山門邀請。』楊大年說：『真是空洞無物。』師說：『上個月離開唐明（地名）。』楊大年說：『剛才後悔問了。』師說：『行家。』楊大年便喝斥。師說：『恰是。』楊大年又喝斥。師用手劃了一下。楊大年吐舌說：『真是龍象（比喻傑出的人）。』師說：『這是什麼話？』楊大年叫客司點茶來。原來是自己家裡人。師說：『也不需要這樣。』茶罷后又問：『如何是上座（對僧人的尊稱）為人的一句話？』師說：『切。』楊大年說：『這樣說來，就像長裙新娘拖泥走。』師說：『誰能比得上內翰您呢？』楊大年說：『行家，行家。』師說：『放你二十棒。』楊大年拍著椅子說：『這裡是什麼地方？』師拍掌說：『也不得放過。』楊大年大笑。又問：『記得唐明當時開悟的因緣嗎？』師說：『唐明問首山（禪師名號），如何是佛法的大意。首山說：楚王城畔汝水東流。』楊大年說：『只是這樣說，意旨如何？』師說：『水上掛燈籠。』楊大年說：『這樣說來，就辜負古人了。』師說：『內翰您如果懷疑，就另外參究。』楊大年說：『三腳蛤蟆跳上天。』師說：『任憑它跳。』楊大年於是大笑。將師館于齋中，日夜質疑。智證（人名）因為聽到之前的言行，後悔相見太晚。朝中見到駙馬都尉李公遵勖（人名）說：『最近得到一位道人，真是西河（地名）的獅子。』李公說：『我因為拘泥於文書，不能前去拜見，怎麼辦？』楊大年沉默不語。回去告訴師說：『李公是佛法中的人，聽說您的道風遠播，有願意見您的心，只是因為法令不允許與侍從隨便交往。』師于黎明拜見李公。李公閱覽拜帖，讓童子問：『說得出來就與上座相見。』師說：『今日特來相看。』又讓童子說：『碑文刊白字。』

【English Translation】 English version The Zen master Song said to the master: 'Yang Danian (name, Neihan is an official title) has high insights and a solid understanding of the Tao. You must see him.' So the master went to see Yang Danian. Yang Danian asked: 'Facing each other, we don't know each other, but thousands of miles away, we share the same wind.' The master said: 'Recently, I received an invitation from the mountain gate.' Yang Danian said: 'It's really empty.' The master said: 'I left Tangming (place name) last month.' Yang Danian said: 'I regret asking just now.' The master said: 'Expert.' Yang Danian then shouted. The master said: 'Exactly.' Yang Danian shouted again. The master drew a line with his hand. Yang Danian stuck out his tongue and said: 'Truly a dragon and elephant (metaphor for an outstanding person).' The master said: 'What are you saying?' Yang Danian asked the guest officer to bring tea. It turned out to be someone from his own household. The master said: 'There's no need for that.' After tea, he asked again: 'What is the one sentence that describes the master's way of being?' The master said: 'Cut.' Yang Danian said: 'In that case, it's like a bride in a long skirt walking through the mud.' The master said: 'Who can compare to you, Neihan?' Yang Danian said: 'Expert, expert.' The master said: 'I'll give you twenty blows.' Yang Danian patted the chair and said: 'What place is this?' The master clapped his hands and said: 'You can't be let off either.' Yang Danian laughed loudly. He asked again: 'Do you remember the cause and condition of Tangming's enlightenment at that time?' The master said: 'Tangming asked Shoushan (Zen master's name), what is the great meaning of the Buddha-dharma? Shoushan said: The Ru River flows east by the side of the city of Chu.' Yang Danian said: 'Just saying that, what is the meaning?' The master said: 'Hanging a lantern on the water.' Yang Danian said: 'In that case, you are letting down the ancients.' The master said: 'If you have doubts, Neihan, then study it separately.' Yang Danian said: 'A three-legged toad jumps to the sky.' The master said: 'Let it jump.' Yang Danian then laughed loudly. He housed the master in his study, questioning him day and night. Zhizheng (name) regretted meeting him so late because he heard the previous words and deeds. In the court, he saw the駙馬都尉(imperial son-in-law) Li Gong Zunxu (name) and said: 'Recently, I have obtained a Taoist, truly a lion of Xihe (place name).' Li Gong said: 'Because I am bound by documents, I cannot go to visit, what should I do?' Yang Danian was silent. He went back and told the master: 'Li Gong is a person of the Buddha-dharma. He has heard of your widespread Taoist style and has a desire to see you, but the law does not allow him to associate with attendants casually.' The master visited Li Gong at dawn. Li Gong read the visiting card and asked the boy: 'If you can say it, I will meet with the master.' The master said: 'I have come to see you today.' He also told the boy: 'The inscription on the stele is engraved in white letters.'

。當道種青松。師曰。不因今日節。餘日定難逢。童又出曰。都尉言。與么則與上座相見去也。師曰。腳頭腳底。公乃出坐定問曰。我聞西河有金毛師子是否。師曰。甚麼處得者訊息。公便喝。師曰。野干鳴。公又喝。師曰。恰是。公大笑。師辭。公問。如何是上座臨行一句。師曰。好將息。公曰。何異諸方。師曰。都尉又作么生。公曰。放上座二十棒。師曰。專為流通。公又喝。師曰瞎。公曰。好去。師應喏喏。自是往來楊李之門以法為友。久之辭還河東。年曰。有一語寄與唐明得么。師曰。明月照見夜行人。年曰。卻不相當。師曰。更深猶自可。午後更愁人。年曰。開寶寺前金剛。近日因甚麼汗出。師曰知。年曰。上座臨行豈無為人底句。師曰。重疊關山路。年曰。與么則隨上座去也。師噓一聲。年曰。真師子兒大師子吼。師曰。放去又收來。年曰。適來失腳踏倒。又得家童扶起。師曰。有甚麼了期。年大笑。師還唐明。李公遣兩僧訊師。師于書尾畫雙足。寫來僧名以寄之。公作偈曰。黑毫千里余。金槨示雙趺。天人渾莫測。珍重赤鬚鬍。師以母老南歸。至瑞州首眾于洞山。時聰禪師居焉。先是汾陽謂師曰。我遍參雲門兒孫。特以未見聰為恨。故師依止三年乃游仰山。楊大年以書抵宜春太守黃宗旦。使請師出世說

【現代漢語翻譯】現代漢語譯本：當道種青松。（道種：道路旁的；青松：年輕的松樹）師曰：不因今日節，餘日定難逢。（師：禪師；節：時機；餘日：其他日子；難逢：難以遇到）童又出曰：都尉言，與么則與上座相見去也。（都尉：官名；與么：如此；上座：對僧人的尊稱）師曰：腳頭腳底。（腳頭腳底：指行動）公乃出坐定問曰：我聞西河有金毛師子是否？（西河：地名；金毛師子：比喻有才能的人）師曰：甚麼處得者訊息？（甚麼處：哪裡；得者訊息：得到這個訊息）公便喝。（喝：大聲斥責）師曰：野干鳴。（野干：一種野獸，比喻無知的人）公又喝。（喝：大聲斥責）師曰：恰是。（恰是：正是）公大笑。師辭。（辭：告辭）公問：如何是上座臨行一句？（臨行一句：臨別贈言）師曰：好將息。（好將息：好好休息）公曰：何異諸方？（諸方：其他地方）師曰：都尉又作么生？（作么生：怎麼樣）公曰：放上座二十棒。（放：打）師曰：專為流通。（流通：傳播佛法）公又喝。（喝：大聲斥責）師曰：瞎。（瞎：指無知）公曰：好去。（好去：一路順風）師應喏喏。（喏喏：答應的聲音）自是往來楊李之門以法為友。（楊李之門：指楊家和李家；以法為友：以佛法為朋友）久之辭還河東。（河東：地名）年曰：有一語寄與唐明得么？（唐明：人名）師曰：明月照見夜行人。（明月照見夜行人：比喻佛法指引方向）年曰：卻不相當。（卻不相當：不太合適）師曰：更深猶自可，午後更愁人。（更深：深夜；午後：中午以後）年曰：開寶寺前金剛，近日因甚麼汗出？（開寶寺：寺廟名；金剛：佛教護法神）師曰：知。（知：知道）年曰：上座臨行豈無為人底句？（為人底句：為人說法的句子）師曰：重疊關山路。（重疊關山路：比喻修行之路漫長）年曰：與么則隨上座去也。（與么：如此）師噓一聲。年曰：真師子兒大師子吼。（師子兒：獅子；師子吼：比喻說法有力量）師曰：放去又收來。（放去又收來：比喻收放自如）年曰：適來失腳踏倒，又得家童扶起。（適來：剛才；家童：家裡的僕人）師曰：有甚麼了期？（了期：結束）年大笑。師還唐明。（唐明：地名）李公遣兩僧訊師。（訊師：問候禪師）師于書尾畫雙足，寫來僧名以寄之。（書尾：書信的末尾）公作偈曰：黑毫千里余，金槨示雙趺，天人渾莫測，珍重赤鬚鬍。（偈：偈語；黑毫：指僧人的頭髮；金槨：金色的棺槨；雙趺：指佛像的坐姿；天人：天上的神仙；赤鬚鬍：指禪師）師以母老南歸，至瑞州首眾于洞山。（瑞州：地名；洞山：山名）時聰禪師居焉。（聰禪師：人名）先是汾陽謂師曰：我遍參雲門兒孫，特以未見聰為恨。（汾陽：地名；雲門：佛教宗派；兒孫：指弟子；恨：遺憾）故師依止三年乃游仰山。（仰山：山名）楊大年以書抵宜春太守黃宗旦，使請師出世說。（楊大年：人名；宜春：地名；太守：官名；黃宗旦：人名；出世說：出來弘揚佛法）

【English Translation】 English version: By the roadside stood a young pine. The Master said, 'If not for today's occasion, such a meeting would be hard to come by on any other day.' (Master: Zen master; occasion: opportunity; other day: other days; hard to come by: difficult to encounter) A boy came out and said, 'The Commander says that he will now go to see the Venerable Monk.' (Commander: official title; Venerable Monk: respectful term for a monk) The Master said, 'Foot to head.' (Foot to head: referring to action) The official then came out, sat down, and asked, 'I have heard that there is a golden-haired lion in Xihe, is this true?' (Xihe: place name; golden-haired lion: metaphor for a talented person) The Master said, 'Where did you get this news?' (Where: where; get this news: obtain this information) The official then shouted loudly. (Shouted: shouted loudly) The Master said, 'A jackal barks.' (Jackal: a type of wild animal, metaphor for an ignorant person) The official shouted again. (Shouted: shouted loudly) The Master said, 'Exactly.' (Exactly: precisely) The official laughed loudly. The Master took his leave. (Took his leave: bid farewell) The official asked, 'What is the Venerable Monk's parting word?' (Parting word: parting advice) The Master said, 'Take good care.' (Take good care: take good rest) The official said, 'How is this different from other places?' (Other places: other places) The Master said, 'What does the Commander do?' (What does...do: how is it) The official said, 'Give the Venerable Monk twenty blows.' (Give: hit) The Master said, 'Especially for circulation.' (Circulation: spreading the Dharma) The official shouted again. (Shouted: shouted loudly) The Master said, 'Blind.' (Blind: referring to ignorance) The official said, 'Farewell.' (Farewell: have a good trip) The Master responded 'Yes, yes.' (Yes, yes: sound of agreement) From then on, he frequented the homes of the Yang and Li families, taking the Dharma as his friend. (Homes of the Yang and Li families: referring to the Yang and Li families; taking the Dharma as his friend: taking the Buddha's teachings as a friend) After a long time, he bid farewell and returned to Hedong. (Hedong: place name) Nian said, 'Is there a word to send to Tang Ming?' (Tang Ming: person's name) The Master said, 'The bright moon illuminates the night traveler.' (The bright moon illuminates the night traveler: metaphor for the Dharma guiding the way) Nian said, 'But it is not appropriate.' (But it is not appropriate: not very suitable) The Master said, 'The deeper the night, the better; the afternoon is even more worrying.' (Deeper the night: late at night; afternoon: after noon) Nian said, 'The Vajra in front of Kai Bao Temple, why is he sweating recently?' (Kai Bao Temple: temple name; Vajra: Buddhist guardian deity) The Master said, 'Know.' (Know: know) Nian said, 'Does the Venerable Monk have a sentence for the people upon departure?' (Sentence for the people: sentence for speaking the Dharma for the people) The Master said, 'Overlapping mountain roads.' (Overlapping mountain roads: metaphor for the long path of cultivation) Nian said, 'In that case, I will follow the Venerable Monk.' (In that case: in this way) The Master sighed. Nian said, 'A true lion cub roars like a great lion.' (Lion cub: lion; lion's roar: metaphor for powerful speech) The Master said, 'Release and then retrieve.' (Release and then retrieve: metaphor for being able to control freely) Nian said, 'Just now I lost my footing and fell, but a servant boy helped me up.' (Just now: just now; servant boy: servant in the house) The Master said, 'Is there an end to it?' (End: end) Nian laughed loudly. The Master returned to Tang Ming. (Tang Ming: place name) Official Li sent two monks to inquire after the Master. (Inquire after the Master: greet the Zen master) The Master drew two feet at the end of the letter and wrote the names of the monks who came to send it. (End of the letter: end of the letter) The official composed a verse, saying: 'Black hair for thousands of miles, golden coffin shows double lotus posture, gods and humans are all unfathomable, cherish the red-bearded Hu.' (Verse: verse; black hair: referring to the monk's hair; golden coffin: golden coffin; double lotus posture: referring to the sitting posture of the Buddha statue; gods and humans: gods in the sky; red-bearded Hu: referring to the Zen master) The Master returned south because his mother was old, and became the head of the assembly at Dongshan in Ruizhou. (Ruizhou: place name; Dongshan: mountain name) At that time, Zen Master Cong lived there. (Zen Master Cong: person's name) Previously, Fen Yang said to the Master, 'I have visited all the descendants of Yunmen, and I especially regret not seeing Cong.' (Fen Yang: place name; Yunmen: Buddhist sect; descendants: referring to disciples; regret: regret) Therefore, the Master stayed for three years and then traveled to Yangshan. (Yangshan: mountain name) Yang Danian sent a letter to Huang Zongdan, the prefect of Yichun, asking him to invite the Master to come out and preach. (Yang Danian: person's name; Yichun: place name; prefect: official title; Huang Zongdan: person's name; come out and preach: come out and promote the Dharma)

法。守以南源致師。師不赴。旋特謁守願行。守問其故。對曰。始為讓今偶欲之耳。守大賢之。住後上堂。一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。乃豎起拄杖曰。這個是南源拄杖子。阿那個是經。良久曰。向下文長付在來日。喝一喝下座。上堂良久曰。無為無事人猶是金鎖難。喝一喝下座。問如何是佛。師曰。水出高原。問如何是南源境。師曰。黃河九曲水出崑崙。曰如何是境中人。師曰。隨流人不顧斫手望扶桑上堂。云收霧卷杲日當空。不落明暗如何通訊。僧問。山深覓不得時如何。師曰。口能招禍。問如何是佛法大意。師曰。洞庭湖裡浪滔天。問東涌西沒時如何。師曰尋。問夜靜獨行時如何。師曰。三把茆。問寶劍未出匣時如何。師曰響。曰出匣后如何。師噓一聲。問鬧中取靜時如何。師曰。頭枕布袋。問牛頭未見四祖時如何。師曰。堆堆地。曰見后如何。師曰。堆堆地。問一得永得時如何。師曰。抱石投河。問仗鏌铘劍擬取師頭時如何。師曰。斬將去。僧擬議。師便打。師住三年棄去。謁神鼎諲禪師。鼎首山高第望尊一時。衲子非人類精奇。無敢登其門者。住山三十年。門弟子氣吞諸方。師髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。鼎遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。鼎杖而

出顧見頎然問曰。汾州有西河師子是否。師指其後絕叫曰。屋倒矣。童子返走。鼎回顧相矍鑠。師地坐脫只履而視之。鼎老忘所問。又失師所在。師徐起整衣且行且語曰。見面不如聞名。遂去。鼎遣人追之。不可。嘆曰。汾州乃有此兒邪。師自是名重叢林。定林沙門本延有道行。雅為士大夫所信敬。鼎見延稱師知見可興臨濟。會道吾虛席。延白郡請以師主之。法令整肅。忘軀為法者集焉。上堂。先寶應曰。第一句薦得堪與佛祖為師。第二句薦得堪與人天為師。第三句薦得自救不了。道吾則不然。第一句薦得和泥合水。第二句薦得無繩自縛。第三句薦得四棱著地。所以道。起也海晏河清行人避路。住也乾坤失色日月無光。汝輩向甚麼處出氣。如今還有出氣者么。有即出來對眾出氣看。如無道吾為汝出氣去也。乃噓一聲。卓拄杖下座。上堂。道吾打鼓四大部洲同參。拄杖橫也。挑括乾坤大地。缽盂覆也。蓋卻恒沙世界。且問。諸人向甚麼處安身立命。若也知得向北俱盧洲吃粥吃飯。若也不知長連床上吃粥吃飯。次住石霜。當解夏謂眾曰。昨日作嬰孩。今朝年已老。未明三八九。難踏古皇道。手鑠黃河干。腳踢須彌倒。浮生夢幻身。人命夕難保。天堂並地獄。皆由心所造。南山北嶺松。北嶺南山草。一雨潤無邊。根苗壯枯槁

【現代漢語翻譯】現代漢語譯本出顧（人名）見到師（指臨濟義玄）的魁梧身材，問道：『汾州（地名）有位西河師子（對臨濟義玄的尊稱）嗎？』師指著他的身後，大叫道：『屋子要倒了！』童子回頭就跑。鼎（人名）也回頭看，兩人面面相覷，感到驚愕。師隨即坐在地上，脫下一隻鞋子看著。鼎年老，忘記了自己要問什麼，也找不到師在哪裡了。師慢慢起身，整理好衣服，邊走邊說：『見面不如聞名。』於是離開了。鼎派人去追趕他，沒有追上。感嘆道：『汾州竟然有這樣的人啊！』師從此名聲大振于叢林。定林寺的沙門本延（人名）有很高的道行，一向被士大夫所信賴和尊敬。鼎對本延稱讚師的見解可以振興臨濟宗。適逢道吾（寺名）住持的位置空缺，本延稟告郡守，請求讓師來主持。法令嚴明整肅，不惜身命為佛法的人都聚集到這裡。上堂說法。先是寶應禪師說：『第一句說得好，可以做佛祖的老師；第二句說得好，可以做人天（人和天人）的老師；第三句說得好，自己都救不了自己。』道吾禪師則不然，他說：『第一句說得好，和泥合水（比喻不分彼此）；第二句說得好，無繩自縛（比喻自找束縛）；第三句說得好，四棱著地（比喻非常穩當）。』所以說，『起也海晏河清，行人避路；住也乾坤失色，日月無光。』你們這些人向什麼地方出氣？現在還有能出氣的人嗎？有的話就出來當著大家出氣看看。如果沒有，道吾就替你們出氣去！』於是大喝一聲，拄著拄杖下座。上堂說法。道吾禪師打鼓，四大部洲（佛教宇宙觀中的四大洲）的人都來參禪。拄杖橫著，挑起整個乾坤大地。缽盂倒扣著，蓋住恒河沙數的世界。且問你們，諸位向什麼地方安身立命？如果知道，就可以在北俱盧洲（四大洲之一，以生活安樂著稱）吃粥吃飯；如果不知道，就只能在長連床上（僧人睡覺的床）吃粥吃飯。後來師住在石霜寺。在解夏（夏季安居結束）的時候對大家說：『昨天還是個嬰兒，今天年紀已經老了。不明白三八九（指修行過程），難以踏上古皇道（指成佛之路）。手能搖干黃河，腳能踢倒須彌山（佛教中的聖山）。浮生如夢如幻，人的生命朝不保夕。天堂和地獄，都是由心所造。南山和北嶺的松樹，北嶺和南山的草。一場雨滋潤無邊，根苗有的茁壯，有的枯槁。』

【English Translation】 English version Chu Ding (person's name) saw the tall figure of the Master (referring to Linji Yixuan) and asked: 'Is there a Xihe Lion (a respectful title for Linji Yixuan) in Fenzhou (place name)?' The Master pointed behind him and shouted: 'The house is collapsing!' The boy turned around and ran. Ding (person's name) also looked back, and they looked at each other in astonishment. The Master then sat on the ground, took off one shoe, and looked at it. Ding, being old, forgot what he wanted to ask and could not find the Master. The Master slowly got up, tidied his clothes, and said as he walked: 'Seeing is not as good as hearing.' Then he left. Ding sent someone to chase him, but they could not catch up. He sighed and said: 'Fenzhou actually has such a person!' From then on, the Master's name became famous in the monastic community. The Shramana Benyan (person's name) of Dinglin Temple had great virtue and was always trusted and respected by the scholar-officials. Ding praised the Master's views to Benyan, saying that they could revitalize the Linji school. When the position of abbot of Daowu (temple name) became vacant, Benyan reported to the prefect and requested that the Master be appointed as the abbot. The laws were strict and orderly, and those who risked their lives for the Dharma gathered here. Ascending the hall to preach. First, Zen Master Baoying said: 'If the first sentence is well spoken, one can be the teacher of the Buddhas; if the second sentence is well spoken, one can be the teacher of humans and devas (humans and heavenly beings); if the third sentence is well spoken, one cannot even save oneself.' Zen Master Daowu, however, said differently: 'If the first sentence is well spoken, it is like mixing mud and water (metaphor for being indistinguishable); if the second sentence is well spoken, it is like tying oneself with a rope (metaphor for self-imposed restrictions); if the third sentence is well spoken, it is like landing on all four edges (metaphor for being very stable).' Therefore, it is said, 'When rising, the sea is calm and the river is clear, and travelers avoid the road; when dwelling, the universe loses its color, and the sun and moon are without light.' Where do you people vent your energy? Is there anyone here who can vent their energy? If so, come out and vent your energy in front of everyone. If not, Daowu will vent your energy for you!' Then he shouted loudly and descended from the seat with his staff. Ascending the hall to preach. Zen Master Daowu beats the drum, and people from the four major continents (the four continents in the Buddhist cosmology) come to practice Zen. The staff is held horizontally, carrying the entire universe. The alms bowl is overturned, covering the countless worlds of the Ganges River. Let me ask you, where do you all settle your lives? If you know, you can eat porridge and rice in Uttarakuru (one of the four continents, known for its comfortable life); if you don't know, you can only eat porridge and rice on the long bed (the bed where monks sleep). Later, the Master lived in Shishuang Temple. At the end of the summer retreat (summer retreat), he said to everyone: 'Yesterday I was still an infant, and today I am already old. Without understanding the three eights and nines (referring to the stages of practice), it is difficult to embark on the ancient imperial path (referring to the path to Buddhahood). The hand can dry up the Yellow River, and the foot can kick down Mount Sumeru (the sacred mountain in Buddhism). Floating life is like a dream, and human life is precarious. Heaven and hell are both created by the mind. The pine trees of the southern and northern mountains, the grass of the northern and southern mountains. One rain nourishes the boundless, and the roots and seedlings are either strong or withered.'

。五湖參學入。但問虛空討。死脫夏天衫。生被冬月襖。分明無事人。特地生煩惱。喝一喝下座。上堂。一喝分賓主。照用一時行。要會個中意。日午打三更。遂喝一喝曰。且道是賓是主。還有分得者么。若也分得朝打三千暮打八百。若也未能老僧失利。因同道相訪。上堂。颯颯涼風景。同人訪寂寥。煮茶山上水。燒鼎洞中樵。珍重。問達磨未來時如何。師曰。長安夜夜家家月。曰來后如何。師曰。幾處笙歌幾處愁。問一物不將來時如何。師曰。槐木成林。曰四山火來時如何。師曰。物逐人興。曰步步登高時如何。師曰。云生足下。問古人封白紙意旨如何。師曰。家貧路富。問如何是祖師西來意。師曰。三日風五日雨。上堂。夫宗師者。奪貧子之衣珠。究達人之見處。若不如是儘是和泥合水漢。良久曰。路逢劍客須呈劍。不是詩人莫獻詩。喝一喝。上堂。我有一言。絕慮忘緣。巧說不得。只要心傳。更有一語無過直舉。且作么生是直舉一句。良久以拄杖畫一畫喝一喝。問己事未明以何為驗。師曰。玄沙曾見雪峰來。曰意旨如何。師曰。一生不出嶺。問祖意教意是同是別。師曰。馬有垂韁之報。犬有𩥇草之恩。曰與么則不別也。師曰。西天東土。問如何是學人自己。師曰。打骨出髓。上堂。入水見長人珍重。上堂。面西

行向東。北斗正離宮。道去何曾去。騎牛臥牧童。珍重。上堂。春生夏長即不問。爾諸人腳跟下一句作么生道。良久曰。華光寺主。便下座。上堂。藥多病甚。網細魚稠。便下座。示眾。以拄杖擊禪床一下云。大眾還會么。不見道。一擊忘所知。更不假修持。諸方達道者。咸言上上機。香嚴恁么悟去。分明悟得如來禪。祖師禪未夢見在。且道祖師禪有甚長處。若向言中取則誤賺後人。直饒棒下承當辜負先聖。萬法本閑唯人自鬧。所以山僧居福嚴。只見福嚴境界。晏起早眠有時。云生碧嶂月落寒潭。音聲鳥飛鳴。般若臺前。娑羅花香散。祝融峰畔。把瘦筇坐盤石。與五湖衲子時話玄微。灰頭土面住興化。只見興化家風。迎來送去。門連城市車馬駢闐。漁唱瀟湘猿啼嶽麓。絲竹歌謠時時入耳。復與四海高人日談禪道。歲月都忘。且道居深山住城郭。還有優劣也無。試道看。良久云。是處是慈氏無門無善財。問行腳不逢人時如何。師曰。釣絲絞水。問尋枝摘葉即不問。如何是直截根源。師曰。楖栗拄杖。曰意旨如何。師曰。行即肩挑雲水衲。坐來安在掌中擎。問既是護法善神。為甚麼張弓架箭。師曰。禮防君子。問如何是佛。師曰。有錢使錢。上堂。祖師心印。一印印空。一印印水。一印印泥。如今還有印不著者么。試向腳

【現代漢語翻譯】行腳僧人走向東方。北斗星正好離開離宮的位置（指天空中的方位）。說道離開了，又何曾真正離開過呢？就像騎在牛背上的牧童一樣悠然自得。珍重。上堂說法。春天生長夏天茂盛這些自然規律暫且不談。你們各位腳跟下這一句該怎麼說呢？停頓了很久說：『華光寺的主持。』說完就走下座位。上堂說法。藥越多說明病越重，網越細說明魚越多。說完就走下座位。向大眾開示。用拄杖敲了一下禪床說：『大家領會了嗎？』沒聽過說嗎？『一擊忘卻了所有的認知，更不需要任何的修行。各地的開悟者，都說是上上根機。』香嚴智閑禪師是這樣開悟的，分明悟得了如來禪。至於祖師禪，連做夢都沒夢見過。那麼，祖師禪有什麼長處呢？如果從言語中去理解，就會誤導後人。即使在棒喝下有所領悟，也辜負了先聖。萬法本來清凈，只是人們自己擾亂了它。所以，我住在福嚴寺，只看到福嚴寺的景象：悠閒地睡到很晚才起床，有時雲霧繚繞著碧綠的山峰，月亮倒映在寒冷的深潭中。鳥兒在般若臺前飛鳴，娑羅花的香氣在祝融峰邊飄散。拿著瘦竹杖坐在盤石上，與來自五湖四海的僧人談論玄妙的佛理。灰頭土臉地住在興化寺，只看到興化寺的風貌：迎來送往，門前連線著城市，車馬擁擠。漁夫在瀟湘吟唱，猿猴在嶽麓山啼叫，絲竹歌謠時時傳入耳中。又與來自四海的高人每天談論禪道，忘記了時間的流逝。那麼，住在深山和住在城郭，還有優劣之分嗎？試著說說看。停頓了很久說：『到處都是彌勒菩薩，沒有門也沒有善財童子。』問：『雲遊四方沒有遇到人的時候怎麼樣？』師父說：『像用釣絲攪動水。』問：『尋枝摘葉這些暫且不問，什麼是直截了當的根源？』師父說：『楖栗木的拄杖。』問：『其中的意思是什麼？』師父說：『行走時肩上挑著雲水衲衣，坐下來時安放在掌中。』問：『既然是護法善神，為什麼要張弓搭箭？』師父說：『這是禮儀，用來防備不守規矩的人。』問：『什麼是佛？』師父說：『有錢就用錢。』上堂說法。祖師的心印，一印印在空中，一印印在水裡，一印印在泥里。現在還有印不上的東西嗎？試著從腳

【English Translation】 A traveling monk heads east. The Big Dipper is just leaving the Palace of Li (referring to a direction in the sky). Saying 'gone,' but has it ever truly gone? Like a shepherd boy leisurely riding an ox. Farewell. Ascending the Dharma hall. Spring's birth and summer's growth are not in question. What about the phrase beneath your feet, everyone? After a long pause, he said, 'The abbot of Huaguang Temple.' Then he stepped down from the seat. Ascending the Dharma hall. The more medicine, the worse the illness; the finer the net, the more fish. Then he stepped down from the seat. Addressing the assembly. He struck the Zen seat once with his staff and said, 'Does everyone understand?' Haven't you heard it said, 'One strike forgets all knowledge, no further cultivation is needed. Those who have attained the Way everywhere say it is the highest capacity.' That's how Xiangyan (Xiangyan Zhixian) awakened, clearly understanding the Tathagata Zen. As for Patriarchal Zen, he hasn't even dreamed of it. So, what are the strengths of Patriarchal Zen? If you try to understand it through words, you will mislead future generations. Even if you understand it under the stick, you will fail the former sages. All dharmas are inherently peaceful, but people disturb them themselves. Therefore, when I live in Fuyan Temple, I only see the scenery of Fuyan Temple: leisurely sleeping late, sometimes clouds surround the green peaks, and the moon reflects in the cold, deep pool. Birds fly and sing in front of the Prajna Terrace, and the fragrance of Sala flowers scatters beside Mount Zhurong. Holding a thin bamboo staff, I sit on a flat rock and discuss profound Buddhist principles with monks from all over the world. Living in Xinghua Temple with a dusty face, I only see the style of Xinghua Temple: welcoming and sending off, the gate connects to the city, and carriages and horses are crowded. Fishermen sing in Xiaoxiang, monkeys cry in Mount Yuelu, and the sounds of silk and bamboo songs often enter the ears. I also discuss Zen with eminent people from all over the world every day, forgetting the passage of time. So, is there any difference between living in the deep mountains and living in the city? Try to say it. After a long pause, he said, 'Everywhere is Maitreya, there is no gate and no Sudhana.' Question: 'What is it like when traveling around and not meeting anyone?' The master said, 'Like stirring water with a fishing line.' Question: 'I won't ask about searching for branches and picking leaves, what is the direct source?' The master said, 'A staff made of Zhalig wood.' Question: 'What is the meaning of this?' The master said, 'When walking, I carry the cloud-and-water robe on my shoulder; when sitting, I hold it in my palm.' Question: 'Since you are a Dharma-protecting deity, why do you draw your bow and aim your arrow?' The master said, 'This is etiquette, used to guard against those who do not follow the rules.' Question: 'What is Buddha?' The master said, 'If you have money, use it.' Ascending the Dharma hall. The Patriarch's mind seal, one seal is imprinted in the air, one seal is imprinted in the water, and one seal is imprinted in the mud. Is there anything that cannot be imprinted now? Try from the feet

跟下道將一句來。設爾道得倜儻分明。第一不得行過衲僧門下。且道衲僧有甚麼長處。良久曰。人王三寸鐵。遍地是刀槍。喝一喝。卓拄杖下座。上堂。天已明鼓已響。聖眾臻齊合掌。如今還有不合掌者么。有即尼干歡喜。無即瞿曇惡發。久立珍重。問磨礱三尺劍。去化不平人。師意如何。師曰。好去。僧曰點。師曰。爾看。僧拍手一下歸眾。師曰了。上堂。北山南南山北。日月雙明天地黑。大海江河盡放光。逢著觀音問彌勒。珍重。問有理難伸時如何。師曰苦。曰恁么則舌拄上腭也。師噓一聲。僧曰。將謂鬍鬚赤。師曰夢見興化腳跟么。示徒偈曰。黑黑黑道道道明明明得得得。師室中插劍一口。以草鞋一對水一盆置在劍邊。每見入室即曰。看看。有至劍邊擬議者。師曰。險。喪身失命了也便喝出。師冬日榜僧堂。作此字<T51p0484_01.gif二二二三幾[((巨-匚)@一)*(氘-氣+田)][水-?+曲]。其下注曰。若人識得不離四威儀中。首座見曰。和尚今日放參。師聞而笑之。寶元戊寅李都尉遣使邀師曰。海內法友唯師與楊大年耳。大年棄我而先仆。年來頓覺衰落。忍死以一見。公仍以書抵潭師敦遣之。師惻然與侍者舟而東下。舟中作偈曰。長江行不盡。帝里到何時

【現代漢語翻譯】現代漢語譯本接下來，我將提出一個問題。即使你能清晰明瞭地回答，也絕對不能超越禪宗僧人的門檻。那麼，禪宗僧人有什麼過人之處呢？（停頓良久）人王擁有三寸長的鐵器，天下遍佈刀槍。（喝一聲）拄著枴杖走下座位。上堂說法：天已亮，鼓已響，聖眾齊聚，合掌致敬。現在還有不合掌的人嗎？如果有，尼干外道會很高興；如果沒有，瞿曇（釋迦牟尼）會感到厭惡。站立已久，請珍重。有僧人問：『磨礪三尺寶劍，去除世間不平之事，請問禪師意下如何？』禪師說：『好走不送。』僧人點頭稱是。禪師說：『你看到了嗎？』僧人拍手一下，回到人群中。禪師說：『明白了。』上堂說法：北山是南，南山是北，日月同輝，天地一片黑暗。大海江河都放出光芒，遇到觀音菩薩也要問候彌勒佛。請珍重。有僧人問：『有理難辯時該如何是好？』禪師說：『痛苦。』僧人說：『這麼說，只能舌頭抵住上顎了。』禪師噓了一口氣。僧人說：『我還以為你鬍鬚是紅色的呢。』禪師說：『夢見興化禪師的腳後跟了嗎？』給弟子的偈語說：黑黑黑，道道道，明明明，得得得。禪師在室內插著一把劍，旁邊放著一雙草鞋和一個水盆。每次見到人進來，就說：『看看。』有人走到劍邊想要評論，禪師就說：『危險！會喪身失命的！』然後就喝斥出去。冬天，禪師在僧堂上貼了一張字條，上面寫著<T51p0484_01.gif二二二三幾[((巨-匚)@一)*(氘-氣+田)][水-?+曲]。下面註解說：『如果有人能認識它，就不會離開行住坐臥四威儀。』首座看到后說：『和尚今天放參。』禪師聽了笑著。寶元戊寅年，李都尉派使者邀請禪師，說：『海內法友只有禪師您和楊大年（楊億）了。大年拋棄我先走了，近年來我深感衰老，希望能忍著病痛見您一面。』李都尉還寫信給潭州的官員，敦促他們送禪師前來。禪師心生憐憫，就和侍者乘船東下。船中作偈說：長江無盡頭，何時才能到達帝都？』

【English Translation】 English version Next, I will pose a question. Even if you can answer clearly and distinctly, you must absolutely not step over the threshold of a Chan (Zen) monk. So, what are the special qualities of a Chan monk? (Pauses for a long time) The king of men possesses a three-inch piece of iron; swords and spears are all over the land. (Shouts once) Leaning on his staff, he descends from the seat. Ascending the hall for Dharma talk: The sky is bright, the drum has sounded, the holy assembly has gathered, joining palms in respect. Are there any who do not join their palms now? If there are, the Nigantha heretics will be delighted; if not, Gautama (Shakyamuni) will be displeased. I have been standing for a long time; please take care. A monk asked: 'Sharpening a three-foot sword to eliminate injustice in the world, what is the Master's intention?' The Master said: 'Good journey, I won't see you off.' The monk nodded in agreement. The Master said: 'Do you see?' The monk clapped his hands once and returned to the assembly. The Master said: 'Understood.' Ascending the hall for Dharma talk: The north mountain is south, the south mountain is north, the sun and moon shine together, the heaven and earth are in darkness. The great sea and rivers all emit light; encountering Avalokiteśvara (Guanyin), one must also greet Maitreya (Miluo). Please take care. A monk asked: 'What should one do when it is difficult to express reason?' The Master said: 'Suffering.' The monk said: 'In that case, one can only press the tongue against the palate.' The Master sighed. The monk said: 'I thought your beard was red.' The Master said: 'Did you dream of the heel of Master Xinghua?' A verse for the disciples says: Black black black, Dao Dao Dao, Bright bright bright, Gain gain gain. The Master placed a sword in the room, with a pair of straw sandals and a basin of water beside it. Every time he saw someone enter, he would say: 'Look, look.' If someone went to the sword and tried to comment, the Master would say: 'Dangerous! You will lose your life!' Then he would shout them out. In winter, the Master posted a note in the monks' hall, on which was written <T51p0484_01.gif二二二三幾[((巨-匚)@一)*(氘-氣+田)][水-?+曲]. Below it was annotated: 'If someone can recognize it, they will not depart from the four dignities of walking, standing, sitting, and lying down.' The head monk saw it and said: 'The Abbot is dismissing the assembly today.' The Master heard this and laughed. In the year of Wuyin in the Baoyuan era, Li Duwei sent an envoy to invite the Master, saying: 'Among Dharma friends within the seas, only you, Master, and Yang Danian (Yang Yi) remain. Danian has abandoned me and passed away first. In recent years, I have deeply felt my decline and hope to endure my illness to see you once.' Li Duwei also wrote a letter to the officials of Tanzhou, urging them to send the Master. The Master felt compassion and traveled east by boat with his attendant. In the boat, he composed a verse: 'The Yangtze River has no end; when will I reach the capital?'

。既得涼風便。休將㯭棹施。至京師與李公會。月餘而李公果沒。臨終畫一圓相。又作偈獻師。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。師曰。如何是本來佛性。公曰。今日熱如昨日。隨聲便問師。臨行一句作么生。師曰。本來無掛礙。隨處任方圓。公曰晚來睏倦更不答話。師曰。無佛處作佛。公於是泊然而逝。仁宗皇帝尤留神空宗。聞李公之化與師問答。加嘆久之。師哭之慟。臨壙而別。有旨賜官舟南歸。中途謂侍者曰。我忽得風痹疾。視之口吻已喎斜。侍者以足頓地曰。當奈何平生呵佛罵祖今乃爾。師曰。無憂為汝正之。以手整之如故。曰而今而後不鈍置汝。後年正月五日示寂。壽五十四。臘三十二。銘行實于興化。塔全身於石霜(續通鑑則平河東。在太平興國己卯。據佛運統紀則師入滅于康定庚辰。以壽數逆而推之。則雍熙丁亥師始生。僧寶傳所載恐失考證)。

滁州瑯邪山慧覺廣照禪師西洛人也。父為衡陽太守。因疾傾喪。師扶櫬歸洛過澧陽藥山古剎宛若夙居。緣此出家遊方參問。得法汾陽應緣滁水。與雪竇明覺同時唱道。四方皆謂二甘露門。逮今淮南遺化如在。僧問。如何是佛。師曰。銅頭鐵額。曰意旨如何。師曰。鳥嘴魚腮。上堂。奇哉十方佛元是

【現代漢語翻譯】既得到涼風，便不要再使用船槳了。到達京師后與李公相會，一個多月后李公果然去世。臨終時畫了一個圓相，又作偈獻給禪師：『世界無所依，山河不受阻礙。大海如微塵，須彌山可容納于芥子。』拿起頭巾，解下腰帶。『若想尋找生死，去問你的皮囊吧。』禪師問：『如何是本來佛性？』李公說：『今日熱得像昨日一樣。』隨即又問禪師：『臨終一句該如何說？』禪師說：『本來就沒有掛礙，隨處都可以是圓滿。』李公說：『晚來睏倦，不再說話了。』禪師說：『沒有佛的地方就自己成佛。』於是李公安詳地去世了。仁宗皇帝特別留心空宗，聽聞李公的化逝以及與禪師的問答，感嘆良久。禪師痛哭不已，臨墓告別。皇帝下旨賜予官船送禪師南歸。途中禪師對侍者說：『我忽然得了風痹之疾。』侍者看他，發現他的口眼已經歪斜。侍者頓足說：『這可怎麼辦？您平生呵佛罵祖，如今卻這樣！』禪師說：『不用擔心，我為你正過來。』用手整理，恢復如初。說：『從今以後不再怠慢你了。』后一年正月五日圓寂，享年五十四歲，僧臘三十二年。在興化刻銘記錄他的生平事蹟，在石霜建塔安葬全身。（《續通鑑》記載則平定河東，在太平興國己卯年。根據《佛運統紀》記載，禪師入滅于康定庚辰年。以壽命倒推，則雍熙丁亥年禪師出生。《僧寶傳》所載恐怕有失考證）。

滁州瑯琊山慧覺廣照禪師是西洛人。他的父親曾任衡陽太守，因病去世。禪師扶柩返回洛陽，路過澧陽藥山古剎，感覺宛如故居。因此出家，四處參學，得法于汾陽，應緣于滁水。與雪竇明覺同時弘揚佛法，四方都稱他們為『二甘露門』。直到現在，淮南還留有他們的教化影響。有僧人問：『如何是佛？』禪師說：『銅頭鐵額。』僧人問：『意旨如何？』禪師說：『鳥嘴魚腮。』禪師上堂開示：『奇哉！十方佛原來是』

【English Translation】 Having obtained a cool breeze, then do not use the oars. Upon arriving in the capital, he met with Li Gong (a respectful title for a person named Li), and after more than a month, Li Gong indeed passed away. At the moment of his death, he drew a perfect circle and also composed a verse to offer to the master: 'The world has no reliance, mountains and rivers are not obstructed. The great ocean is like a speck of dust, Mount Sumeru can be contained within a mustard seed.' He picked up his head cloth and untied his belt. 'If you seek life and death, ask your skin bag.' The master said, 'What is the original Buddha-nature?' Li Gong said, 'Today is as hot as yesterday.' Immediately, he asked the master, 'What is the final word at the moment of death?' The master said, 'Originally there are no attachments, everywhere is free to be complete.' Li Gong said, 'I am tired and sleepy tonight, and will not speak anymore.' The master said, 'Where there is no Buddha, become a Buddha yourself.' Thereupon, Li Gong passed away peacefully. Emperor Renzong (an emperor of Song Dynasty) was particularly attentive to the doctrine of emptiness, and upon hearing of Li Gong's transformation and his dialogue with the master, he sighed for a long time. The master wept bitterly and bid farewell at the tomb. An imperial decree was issued to grant an official boat to escort the master back south. On the way, the master said to his attendant, 'I have suddenly contracted wind-paralysis.' The attendant looked at him and saw that his mouth and eyes were already crooked. The attendant stamped his feet and said, 'What shall we do? You have spent your life scolding the Buddhas and patriarchs, and now you are like this!' The master said, 'Do not worry, I will correct it for you.' He straightened it with his hand, and it was as before. He said, 'From now on, I will not neglect you.' He passed away on the fifth day of the first month of the following year, at the age of fifty-four, with thirty-two years as a monk. An inscription recording his life's deeds was carved in Xinghua, and a pagoda was built in Shishuang to enshrine his whole body. (The 'Continued Comprehensive Mirror' records that the pacification of Hedong occurred in the year Ji Mao of the Taiping Xingguo era. According to the 'Buddhist Fortune Chronicle', the master passed away in the year Geng Chen of the Kangding era. Calculating backward from his age, the master was born in the year Ding Hai of the Yongxi era. The records in the 'Biographies of Eminent Monks' may be inaccurate).

Chan Master Huijue Guangzhao of Langye Mountain in Chuzhou was a native of Western Luo. His father was the governor of Hengyang, who died of illness. The master escorted the coffin back to Luoyang, passing by the ancient Yueshan Temple in Liyang, feeling as if it were his former home. Therefore, he left home to become a monk, traveling and studying everywhere, obtaining the Dharma from Fenyang and responding to the conditions in Chuzhou. He and Xuedou Mingjue simultaneously propagated the Dharma, and all directions called them the 'Two Gates of Sweet Dew'. Even now, their transformative influence remains in Huainan. A monk asked, 'What is Buddha?' The master said, 'Copper head and iron forehead.' The monk asked, 'What is the meaning?' The master said, 'Bird's beak and fish gills.' The master ascended the hall and gave a teaching: 'How wondrous! The Buddhas of the ten directions are originally'

眼中花。欲識眼中花元是十方佛。欲識十方佛不是眼中花。欲識眼中花不是十方佛。於此明得過在十方佛。於此未明聲聞起舞獨覺臨妝。珍重。僧問。阿難結集即不問。迦葉微笑事如何。師曰。克時克節。曰自從靈鷲分燈后。直至支那耀古今。師曰。點朱點漆。問如何是賓中賓。師曰。手攜書劍謁明君。曰如何是賓中主。師曰。捲起簾來無可睹。曰如何是主中賓。師曰。三更過孟津。曰如何是主中主。師曰。獨坐鎮寰宇。問蓮花未出水時如何。師曰。貓兒戴紙帽。曰出水后如何。師曰。狗子著靴行。問拈椎豎拂即不問。瞬目揚眉事若何。師曰。趙州曾見南泉來。曰學人未曉。師曰。今冬多雨雪。貧家爭奈何。上堂欲知常住身。當觀爛壞體。欲知常住性。當觀拄杖子。拄杖子吞卻須彌。須彌吞卻拄杖子。衲僧到這裡若也擬議。劍梁落膊輸降款。鐵作胸襟到海隅。擊禪床下座。上堂。見聞覺知俱為生死之因。見聞覺知正是解脫之本。譬如師子反擲。南北東西且無定止。汝等諸人若也不會。且莫孤負釋迦老子吽。上堂。山僧今日為諸人說破。明眼衲僧莫去泥里打坐。珍重。上堂。天高莫測地厚寧知。白雲片片嶺頭飛。綠水潺潺澗底急。東涌西沒一句即不問。爾生前殺后一句作么生道。良久曰。時寒喫茶去。上堂。呵呵呵是甚

【現代漢語翻譯】現代漢語譯本眼中花。想要認識眼中花，它原本就是十方佛（指遍佈十方的佛）。想要認識十方佛，卻又不是眼中花。想要認識眼中花，它又不是十方佛。如果能在此處明白透徹，便能在十方佛的境界中。如果在此處還不明白，那就像聲聞（指聽聞佛陀教誨而證悟的修行者）一樣獨自起舞，像獨覺（指無需他人教導，自己通過觀察世間現象而覺悟的修行者）一樣對鏡梳妝。各自珍重。有僧人問：『阿難（佛陀的十大弟子之一，以記憶力超群著稱）結集經典的事情暫且不問，迦葉（佛陀的大弟子，以頭陀苦行著稱）微笑的公案又是如何呢？』師父說：『要把握時機，掌握分寸。』僧人說：『自從靈鷲山（佛陀說法之地）分燈（指佛法傳承）之後，直到在中國照耀古今。』師父說：『要點硃砂還是點黑漆，自己選擇。』問：『如何是賓中賓（指在相對關係中，處於賓位中的賓位）？』師父說：『手攜書劍去拜見賢明的君主。』問：『如何是賓中主（指在相對關係中，處於賓位中的主位）？』師父說：『捲起簾子來，什麼也看不見。』問：『如何是主中賓（指在相對關係中，處於主位中的賓位）？』師父說：『三更時分渡過孟津（古地名）。』問：『如何是主中主（指在相對關係中，處於主位中的主位）？』師父說：『獨自端坐，鎮守著整個宇宙。』問：『蓮花未出水時是什麼樣子？』師父說：『貓兒戴著紙帽子。』問：『出水后又是什麼樣子？』師父說：『狗子穿著靴子行走。』問：『舉起木椎，豎起拂塵的事情暫且不問，那麼眨眼揚眉又是什麼意思呢？』師父說：『趙州（禪宗大師）曾經見過南泉（趙州的老師）。』僧人說：『學人還是不明白。』師父說：『今年冬天多雨雪，貧困人家該如何是好啊！』師父上堂說法：『想要知道常住不變的身，應當觀察那腐爛壞滅的身體。想要知道常住不變的自性，應當觀察手中的拄杖子。拄杖子吞沒了須彌山（佛教中的聖山），須彌山又吞沒了拄杖子。修行人到了這裡，如果還要妄加思量，就像劍梁斷裂，只能認輸投降。要以鋼鐵般的胸懷走遍天涯海角。』說完，敲擊禪床，走下座位。師父上堂說法：『見聞覺知都是產生生死的因，見聞覺知也正是解脫的根本。譬如獅子翻身一躍，南北東西沒有固定的方向。你們這些人如果還不明白，就辜負了釋迦老子（指釋迦牟尼佛）的「吽」聲教誨。』師父上堂說法：『山僧我今天為你們徹底說破，明眼的修行人不要去泥地裡打坐。各自珍重。』師父上堂說法：『天高不可測，地厚難以知。白雲片片在山嶺上飄飛，綠水潺潺在山澗中奔流。東涌西沒的道理暫且不問，那麼你生前死後又該如何說呢？』師父沉默良久，說：『天氣寒冷，喝茶去吧。』師父上堂說法：『呵呵呵，這是什麼？』

【English Translation】 English version 'Flowers in the eye. If you wish to know the flowers in the eye, they are originally the Buddhas of the ten directions (referring to Buddhas throughout all directions). If you wish to know the Buddhas of the ten directions, they are not the flowers in the eye. If you wish to know the flowers in the eye, they are not the Buddhas of the ten directions. If you understand this clearly, you are in the realm of the Buddhas of the ten directions. If you do not understand this, you are like a Sravaka (a disciple who attains enlightenment by hearing the Buddha's teachings) dancing alone, or a Pratyekabuddha (one who attains enlightenment on their own, without a teacher) putting on makeup. Treasure this.' A monk asked: 'I won't ask about Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) compiling the scriptures. How about the matter of Kashyapa (one of the Buddha's principal disciples, known for his ascetic practices) smiling?' The master said: 'Seize the moment, grasp the measure.' The monk said: 'Since the lamp was passed down from Vulture Peak (where the Buddha taught), it has illuminated China from ancient times to the present.' The master said: 'Choose whether to apply vermilion or black lacquer.' Asked: 'What is a guest within a guest (referring to the guest within a relative relationship)?' The master said: 'Carrying books and swords, pay homage to a wise ruler.' Asked: 'What is a guest within a host (referring to the host within a relative relationship)?' The master said: 'Roll up the curtain, and there is nothing to see.' Asked: 'What is a host within a guest (referring to the guest within a relative relationship)?' The master said: 'Passing Mengjin (an ancient place name) in the third watch of the night.' Asked: 'What is a host within a host (referring to the host within a relative relationship)?' The master said: 'Sitting alone, guarding the entire universe.' Asked: 'What is the lotus like before it emerges from the water?' The master said: 'A cat wearing a paper hat.' Asked: 'What is it like after it emerges from the water?' The master said: 'A dog walking in boots.' Asked: 'I won't ask about raising the mallet or the whisk. What about winking and raising eyebrows?' The master said: 'Zhao Zhou (a Zen master) once saw Nan Quan (Zhao Zhou's teacher).' The monk said: 'This student still doesn't understand.' The master said: 'This winter will have a lot of rain and snow. What will poor families do?' The master ascended the platform and said: 'If you want to know the permanent body, you should observe the decaying body. If you want to know the permanent nature, you should observe the staff in your hand. The staff swallows Mount Sumeru (a sacred mountain in Buddhism), and Mount Sumeru swallows the staff. If monks still try to speculate here, they will break their sword beams and surrender. With an iron heart, travel to the ends of the earth.' After speaking, he struck the Zen platform and descended. The master ascended the platform and said: 'Seeing, hearing, feeling, and knowing are all causes of birth and death, but seeing, hearing, feeling, and knowing are also the basis of liberation. It is like a lion leaping and turning, with no fixed direction in the north, south, east, or west. If you all do not understand, you will have failed the old Shakya's (referring to Shakyamuni Buddha) teaching of 'Hum'.' The master ascended the platform and said: 'I, the mountain monk, will explain it thoroughly for you today. Clear-eyed monks should not sit in the mud. Treasure this.' The master ascended the platform and said: 'Heaven is immeasurably high, and the earth is unfathomably deep. White clouds float over the mountain peaks, and green waters flow rapidly through the ravines. I won't ask about the principle of rising in the east and setting in the west. How would you speak of your life before birth and after death?' The master remained silent for a long time and said: 'It's cold, let's have some tea.' The master ascended the platform and said: 'Hahaha, what is this?'

么。開口是合口過。輕舟短棹泛波心。蓑衣箬笠從他破。咦。上堂。十方諸佛是個爛木橛。三賢十聖是個茅溷頭籌子。汝等諸人來到這裡作么生。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。剪除狂寇掃蕩攙搶。猶是功勛邊事。君臣道合海晏河清。猶是法身邊事。作么生是衲僧本分事。良久曰。透網金鱗猶滯水。回途石馬出紗籠。上堂。承言須會宗。勿自立規矩。若人下得通方句。我當刎頸而謝之。上堂。拈起拄杖曰。山僧有時一棒作個漫天網打俊鷹快鷂。有時一棒作個布絲網捷蜆撈蝦。有時一棒作金毛師子。有時一棒作蝦蟆蚯蚓。山僧打爾一棒。且作么生商量。爾若緇素得出。不妨拄杖頭上眼開照四天下。若也未然。從教立在古屏畔。待使丹青入畫圖。上堂。擊水魚頭痛。穿林宿鳥驚。黃昏不擊鼓。日午打三更。諸禪德。既是日午為甚卻打三更。良久曰。昨見垂楊綠。今逢落葉黃。上堂。拈起拄杖更無上上。放下拄杖是何模樣。髑髏峰后即不問。汝諸人馬鐙里藏身一句作么生道。若道不得拄杖子道去也。卓一下便歸方丈。上堂。進前即死退後即亡。不進不退又落在無事之鄉。何故。長安雖樂不是久居。上堂。汝等諸人在我這裡過夏。與爾點出五般病。一不得向萬里無寸草處去。二不得孤峰獨宿。三不得張弓架

【現代漢語翻譯】現代漢語譯本：什麼。開口是合口過。輕舟短槳盪漾在湖心。任憑蓑衣斗笠破舊。咦。上堂說法。十方諸佛不過是個腐爛的木橛子。三賢十聖也只是茅坑裡的糞勺。你們這些人來到這裡做什麼？停頓片刻說，想要不招致無間地獄的業報，就不要誹謗如來的正法法輪。上堂說法。剪除叛亂的賊寇，掃蕩搶劫的匪徒，這還只是功勛邊事。君臣同心同德，天下太平，這還只是法身方面的事。那麼，什麼是出家僧人本分內的事呢？停頓片刻說，突破漁網的金鱗魚仍然滯留在水中，返回的石馬從紗籠中出來。上堂說法。接受言語必須領會宗旨，不要自立規矩。如果有人能說出通達四方的句子，我願意割下脖子向他謝罪。上堂說法。拿起拄杖說，老僧有時用一棒打出一張漫天大網，捕捉兇猛的鷹隼，有時用一棒做成布絲網，敏捷地撈取小蝦。有時一棒變成金毛獅子，有時一棒變成癩蛤蟆蚯蚓。老僧打你們一棒，你們打算怎麼商量？你們如果能分辨得出，不妨在拄杖頭上開眼，照亮整個世界。如果不能，就讓他們站在古老的屏風旁邊，等待丹青畫師將他們畫入圖中。上堂說法。擊打水面魚兒頭痛，穿過樹林的鳥兒驚飛。黃昏不敲鼓，中午卻打三更。各位禪德，既然是中午，為什麼卻打三更？停頓片刻說，昨天還看到垂柳翠綠，今天卻遇到落葉泛黃。上堂說法。拿起拄杖再也沒有比這更高的了，放下拄杖又是什麼模樣？髑髏峰后的事暫且不問，你們這些人馬鐙里藏身的一句怎麼說？如果說不出來，就讓拄杖子替你們說去。敲一下拄杖就回到方丈室。上堂說法。前進就是死，後退就是亡，不進不退又落入無事之鄉。為什麼？長安雖然快樂，但不是久居之地。上堂說法。你們這些人在我這裡過夏天，我給你們指出五種毛病。一，不得去萬里無寸草的地方。二，不得獨自在孤峰上住宿。三，不得張弓搭箭。

【English Translation】 English version: What. Opening the mouth is like closing it too much. A light boat with short oars floats on the heart of the waves. Let the straw raincoat and bamboo hat be tattered. Oh! Ascending the hall to preach, the Buddhas of the ten directions are just rotten wooden stakes. The three sages and ten saints are just dung shovels in the latrine. What are you all doing here? After a long pause, he said, 'If you want to avoid the karma of the uninterrupted hell, do not slander the true Dharma wheel of the Tathagata.' Ascending the hall to preach, 'Cutting down the rebellious bandits and sweeping away the robbers is still a matter of meritorious service on the border. The harmony between the ruler and his ministers, and the peace of the sea and the river, is still a matter of the Dharmakaya.' What is the fundamental affair of a monastic? After a long pause, he said, 'A golden scale fish that has passed through the net is still trapped in the water, and a stone horse that has returned emerges from a gauze cage.' Ascending the hall to preach, 'Accepting words requires understanding the principle; do not establish your own rules. If someone can utter a sentence that penetrates all directions, I will cut off my neck and apologize to him.' Ascending the hall to preach, he raised his staff and said, 'This old monk sometimes uses a staff to create a net that covers the sky, catching swift hawks and falcons. Sometimes he uses a staff to make a silk net, quickly scooping up small shrimp. Sometimes a staff transforms into a golden-haired lion, and sometimes a staff transforms into a toad or an earthworm. This old monk strikes you with a staff; how do you intend to discuss it? If you can discern it, you might as well open your eyes on the head of the staff and illuminate the entire world. If not, let them stand beside the ancient screen, waiting for the painters to depict them in the picture.' Ascending the hall to preach, 'Striking the water makes the fish's head ache; birds startled in the forest take flight. No drums are beaten at dusk, but the third watch is struck at noon. Venerable monks, since it is noon, why strike the third watch?' After a long pause, he said, 'Yesterday I saw the weeping willows green, but today I encounter falling leaves turning yellow.' Ascending the hall to preach, 'Raising the staff, there is nothing higher; lowering the staff, what is the appearance? The matter behind Skull Peak will not be asked for now; how do you say the sentence of hiding in the stirrups? If you cannot say it, let the staff say it for you.' He struck the staff once and returned to his abbot's room. Ascending the hall to preach, 'Advancing is death, retreating is destruction; neither advancing nor retreating falls into a state of nothingness.' Why? Although Chang'an is joyful, it is not a place to stay for long. Ascending the hall to preach, 'You all are spending the summer here with me; I will point out five kinds of illnesses to you. First, you must not go to a place where there is not an inch of grass for ten thousand miles. Second, you must not sleep alone on a solitary peak. Third, you must not draw a bow and nock an arrow.'

箭。四不得物外安身。五不得滯于生殺。何故一處有滯自救難為。五處若通方名導師。汝等諸人。若到諸方遇明眼作者。與我通個訊息。貴得祖風不墜。若是常徒即便寢息。何故裸形國里夸服飾。想君太殺不知時。上堂。僧因看華嚴金師子章第九由心迴轉善成門。又釋曰。如一尺之鏡納重重之影像。若然者道有也得。道無也得。道非亦得。道是亦得。雖然如是。更須知有拄杖頭上一竅。若也不會。拄杖子穿燈籠入佛殿。撞著釋迦磕倒彌勒。露拄拊掌呵呵大笑。爾且道笑個甚麼卓拄杖下座。上堂。拈拄杖曰。盤山道向上一路滑。南院道壁立千仞險。臨濟道石火電光鈍。瑯邪有定乾坤底句。各各高著眼高著眼。卓拄杖下座。

瑞州大愚山守芝禪師。太原王氏子。才升座。僧問。如何是和尚家風。師曰。一言出口駟馬難追。問如何是城裡佛。師曰。十字街頭石幢子。問不落三寸時如何。師曰。干三長坤六短。曰意旨如何。師曰。切忌地盈虛。問昔日靈山分半座。二師相見事如何。師曰。記得么。僧良久。師打禪床一下曰。多年忘卻也。乃曰。且住且住。若向言中取則句里明機。也似迷頭認影。若也舉唱宗乘。大似一場寐語。雖然如是。官不容針私通車馬。放一線道有個葛藤處。遂敲禪林一下曰。三世諸佛盡皆頭痛。且

【現代漢語翻譯】現代漢語譯本：箭。四、不得在事物之外尋求安身之處。五、不得執著于生與死。為什麼呢？因為一處有所執著，就難以自救。如果五處都能通達，才能稱為導師。你們各位，如果到各處遇到有眼光的修行者，替我傳遞個訊息，重要的是祖師的風範不要衰落。如果是平庸之輩，就讓他們休息吧。為什麼要在裸體的國家裡炫耀服飾呢？想必你太不識時務了。上堂說法。有僧人因為觀看《華嚴金師子章》第九品『由心迴轉善成門』而有所領悟。又解釋說：『就像一尺的鏡子能容納重重的影像。』如果這樣說，說它有也可以，說它無也可以，說它非有非無也可以，說它是有也可以。雖然如此，更要知道拄杖頭上有一竅。如果不會，拄杖子就會穿過燈籠進入佛殿，撞到釋迦牟尼佛，碰倒彌勒佛。』說完，舉起拄杖拍手大笑。你們說說他笑的是什麼？』說完，放下拄杖走下法座。上堂說法。拿起拄杖說：『盤山禪師說，向上一路很滑。南院禪師說，壁立千仞很危險。臨濟禪師說，石火電光很遲鈍。瑯琊禪師有定乾坤的句子。』各自都要看得高遠，看得高遠！』說完，放下拄杖走下法座。瑞州大愚山守芝禪師，是太原王氏的兒子。剛升座，有僧人問：『什麼是和尚的家風？』禪師說：『一句話說出口，駟馬也難追回。』問：『什麼是城裡的佛？』禪師說：『十字街頭的石幢子。』問：『不落在三寸時，如何？』禪師說：『乾三長，坤六短。』問：『意旨如何？』禪師說：『切忌地盈虛。』問：『昔日靈山會上，釋迦牟尼佛分半座給迦葉尊者，二位尊者相見時，情形如何？』禪師說：『你還記得嗎？』僧人沉默良久。禪師打了一下禪床，說：『多年都忘記了。』於是說：『且住且住。如果從言語中尋求法則，從語句中明白玄機，就像迷失了頭而把影子當成真。如果宣揚宗門，就像一場夢話。雖然如此，官府不容針，私下卻能通行車馬。放一線生機，總有個糾纏不清的地方。』於是敲了一下禪床，說：『三世諸佛都感到頭痛。』

【English Translation】 English version: Arrow. Fourth, one must not seek peace outside of things. Fifth, one must not be attached to birth and death. Why? Because if there is attachment in one place, it is difficult to save oneself. If all five places are unobstructed, then one can be called a guide. All of you, if you go to various places and encounter enlightened practitioners, please pass on a message for me, that it is important that the ancestral style is not lost. If they are ordinary disciples, then let them rest. Why boast about clothing in a country of naked people? You are too ignorant of the times. Ascending the hall to preach. A monk had some understanding from viewing the ninth chapter of the 'Avatamsaka Golden Lion Chapter', 'The Door of Good Accomplishment Through the Transformation of the Mind'. He further explained: 'Like a one-foot mirror that can contain multiple images.' If that is the case, then it can be said to exist, it can be said to not exist, it can be said to be neither existing nor non-existing, it can be said to exist. Although it is like this, one must also know that there is a hole at the top of the staff. If you don't understand, the staff will pass through the lantern and enter the Buddha hall, bumping into Shakyamuni Buddha and knocking over Maitreya Buddha.' After speaking, he raised his staff, clapped his hands, and laughed loudly. 'What do you say he is laughing at?' After speaking, he put down his staff and stepped down from the Dharma seat. Ascending the hall to preach. Picking up the staff, he said: 'Zen Master Panshan said that the upward path is slippery. Zen Master Nanyuan said that the cliff is a thousand feet high and dangerous. Zen Master Linji said that the spark of flint and lightning is dull. Zen Master Langye has a sentence that settles the universe.' Each of you must see far and high, see far and high!' After speaking, he put down his staff and stepped down from the Dharma seat. Zen Master Shouzhi of Dayu Mountain in Ruizhou, was the son of the Wang family of Taiyuan. As soon as he ascended the seat, a monk asked: 'What is the family style of the Abbot?' The Zen Master said: 'A word spoken is hard to take back even with four horses.' Asked: 'What is the Buddha in the city?' The Zen Master said: 'The stone pillar at the crossroads.' Asked: 'What about when it doesn't fall within the three inches?' The Zen Master said: 'Qian is three long, Kun is six short.' Asked: 'What is the meaning?' The Zen Master said: 'Beware of the fullness and emptiness of the earth.' Asked: 'In the past, at the Vulture Peak Assembly (Ling Shan) (Griddhakuta Mountain), Shakyamuni Buddha shared half of his seat with Venerable Kashyapa (Mahakasyapa), what was the situation when the two venerable ones met?' The Zen Master said: 'Do you remember?' The monk remained silent for a long time. The Zen Master struck the meditation bed and said: 'Forgotten for many years.' Then he said: 'Let it be, let it be. If you seek the law in words and understand the mystery in sentences, it is like losing your head and mistaking the shadow for the real thing. If you proclaim the Zen sect, it is like a dream talk. Although it is like this, the government does not allow needles, but private traffic can pass through. Leave a glimmer of hope, there is always a place for entanglement.' Then he knocked on the Zen bed and said: 'All the Buddhas of the three worlds have a headache.'

道大眾。還有免得底么。若一人免得無有是處。若免不得海印發光。師乃豎起拂子曰。這個是印那個是光。這個是光那個是印。掣電之機徒勞佇思。會么老僧說夢。且道夢見個甚麼。南柯十更。若不會聽取一頌。北斗掛須彌。杖頭挑日月。林泉好商量。夏末秋風切。珍重。問如何是祖師西來意。師曰。天寒日短問心法無形如何雕琢。師曰。一丁兩丁。曰未曉者如何領會。師曰。透七透八。上堂。一擊響玲瓏。喧轟宇宙通。知音才側耳。項羽過江東。與么會恰認得驢鞍橋作阿爺下頷。上堂。大愚相接大雄孫。五湖雲水競頭奔。競頭奔有何門。擊箭寧知枯木存。枯木存。一年還曾兩度春。兩度春。帳里珍珠撒與人。撒與人。思量也是慕西秦。上堂。豎窮三際橫遍十方。拈起也帝釋心驚。放下也地神膽戰。不拈不放喚作甚麼。自云。蝦蟆。上堂。三世諸佛不知有。貍奴白牯卻知有。乃拈起拂子云。貍奴白牯總在這裡放光動地。何謂如此。兩段不同。問如何是佛。師曰。鋸解秤錘。上堂。大眾集定。乃曰。現成公案也是打堞不辦。便下座。上堂。大洋海底排班立。從頭第二鬢毛斑。為甚麼不道第一鬢毛斑。要會么。金蕊銀絲成玉露。高僧不坐鳳皇臺。上堂。眾集。乃曰。為眾竭力禍出私門。便下座。上堂。翠巖路險巇。舉步涉

【現代漢語翻譯】現代漢語譯本道大眾，還有免得的么？若一人免得，無有是處。若免不得，海印（比喻如大海般深廣的心）發光。師乃豎起拂子（禪宗常用法器）曰：『這個是印，那個是光。這個是光，那個是印。』掣電（閃電）之機，徒勞佇思。會么？老僧說夢。且道夢見個甚麼？南柯十更（比喻人生如夢）。若不會，聽取一頌：北斗掛須彌（佛教名山），杖頭挑日月。林泉好商量，夏末秋風切。珍重。問：如何是祖師西來意？師曰：天寒日短。問：心法無形，如何雕琢？師曰：一丁兩丁。曰：未曉者如何領會？師曰：透七透八。上堂。一擊響玲瓏，喧轟宇宙通。知音才側耳，項羽過江東。與么會，恰認得驢鞍橋作阿爺下頷。上堂。大愚相接大雄孫，五湖雲水競頭奔。競頭奔有何門？擊箭寧知枯木存。枯木存，一年還曾兩度春。兩度春，帳里珍珠撒與人。撒與人，思量也是慕西秦。上堂。豎窮三際橫遍十方。拈起也帝釋（佛教護法神）心驚，放下也地神膽戰。不拈不放喚作甚麼？自云：蝦蟆。上堂。三世諸佛不知有，貍奴白牯卻知有。乃拈起拂子云：貍奴白牯總在這裡放光動地。何謂如此？兩段不同。問：如何是佛？師曰：鋸解秤錘。上堂。大眾集定，乃曰：現成公案也是打堞不辦。便下座。上堂。大洋海底排班立，從頭第二鬢毛斑。為甚麼不道第一鬢毛斑？要會么？金蕊銀絲成玉露，高僧不坐鳳皇臺。上堂。眾集，乃曰：為眾竭力禍出私門。便下座。上堂。翠巖路險巇，舉步涉

【English Translation】 English version The Master said to the assembly, 'Is there any way to avoid it? If one person could avoid it, there would be no such place. If it cannot be avoided, the Haiyin (ocean seal, metaphor for the vast and profound mind) radiates light.' Then the Master raised his whisk and said, 'This is the seal, that is the light. This is the light, that is the seal.' The lightning flash of opportunity is wasted in idle thought. Do you understand? This old monk is talking in his sleep. Tell me, what did I dream of? The ten watches of Nanke (a metaphor for life being like a dream). If you don't understand, listen to this verse: The Big Dipper hangs on Mount Sumeru (the central mountain in Buddhist cosmology), a staff carries the sun and moon. It's good to discuss in the forests and springs, the late summer and autumn winds are sharp. Treasure this.' Asked, 'What is the meaning of Bodhidharma's (founder of Zen Buddhism) coming from the West?' The Master said, 'The weather is cold and the days are short.' Asked, 'The mind-dharma is formless, how can it be carved?' The Master said, 'One ding, two ding.' (referring to precise and careful work) Said, 'How can those who do not understand comprehend?' The Master said, 'Penetrate seven, penetrate eight.' (referring to deep understanding) Entered the hall. 'One strike rings out exquisitely, its clamor penetrates the universe. Only a connoisseur pricks up their ears, Xiang Yu (a famous Chinese general) crosses the Yangtze River. If you understand it like this, you're just mistaking the donkey's saddle for your father's chin.' Entered the hall. 'Great Fool connects with the grandson of Great Hero (Buddha), the clouds and waters of the Five Lakes race to be the first. What gate is there in racing to be first? How can an arrow know that a withered tree exists? A withered tree exists, it has still experienced spring twice in a year. Spring twice, pearls are scattered to people in the tent. Scattered to people, thinking about it, they also admire Western Qin.' Entered the hall. 'Vertically exhausting the three times, horizontally pervading the ten directions. Picking it up makes Indra (king of the gods in Buddhism) tremble, putting it down makes the earth gods shudder. What do you call it if you neither pick it up nor put it down?' He himself said, 'Toad.' Entered the hall. 'The Buddhas of the three worlds do not know it exists, but the cat and the white cow do know it exists.' Then he picked up the whisk and said, 'The cat and the white cow are all here radiating light and shaking the earth.' Why is it like this? The two segments are different. Asked, 'What is Buddha?' The Master said, 'Sawing apart a steelyard weight.' Entered the hall. The assembly having gathered, he said, 'Even a ready-made public case is not handled well by building a fortress.' Then he descended from his seat. Entered the hall. 'Standing in ranks at the bottom of the great ocean, the second temple hair from the front is speckled. Why not say the first temple hair is speckled? Do you want to understand? Golden stamens and silver threads become jade dew, a high monk does not sit on the Phoenix Terrace.' Entered the hall. The assembly gathered, he said, 'Exhausting effort for the sake of the assembly brings disaster from private doors.' Then he descended from his seat. Entered the hall. 'The road of Cuiyan (a mountain) is dangerous and precipitous, taking a step involves'

千溪更有洪源水。滔滔在嶺西。擊禪床下座。示眾擎起香合云。明頭合暗頭合。道得天下橫行。若道不得且合卻。下座。問如何是為人一句。師曰。四角六張。曰意旨如何。師曰。八凹九凸。上堂。沙里無油事可哀翠巖嚼飯餵嬰孩。他時好惡知端的。始覺從前滿面埃。擊禪床下座。

潭州石霜法永禪師。僧問。如何是佛。師曰。臂長衫袖短。問如何是祖師西來意。師曰。布褲勝頭穿。

舒州法華院全舉禪師。到公安遠和尚處。安問。作么生是伽藍。師曰。深山藏獨虎。淺草露群蛇。曰作么生是伽藍中人。師曰。青松蓋不得。黃葉豈能遮。曰道甚麼。師曰。少年玩盡天邊月。潦倒搏桑沒日頭。曰一句兩句云開月露作么生。師曰。照破佛祖。到大愚芝和尚處。愚問。古人見桃花意作么生。師曰。曲不藏直。曰那個且從這個作么生。師曰。大街拾得金。四鄰爭得知。曰上座還知么。師曰。路逢劍客須呈劍。不是詩人不獻詩。曰作家詩客。師曰。一條紅線兩人牽。曰玄沙道。諦當甚諦當敢保老兄未徹在。又作么生。師曰。海枯終見底。人死不知心。曰卻是。師曰。樓閣凌雲勢。峰巒疊翠層。到瑯邪覺和尚處。邪問。近離甚處。師曰。兩浙。曰船來陸來。師曰。船來。曰船在甚處。師曰。步下。曰不涉程途一句作么

【現代漢語翻譯】現代漢語譯本千溪更有洪源水（比喻禪法傳承的源頭）。滔滔在嶺西（形容禪法如水般廣闊深遠）。擊禪床下座（禪師敲擊禪床後走下座位）。示眾擎起香合云（向大眾展示並舉起香盒說），『明頭合暗頭合（無論從顯明還是隱晦的角度，都要契合禪理）。道得天下橫行（如果能說透徹，便可自由自在地弘揚佛法），若道不得且合卻（如果說不透徹，不如放下）。』下座（禪師走下座位）。問：『如何是為人一句（請問如何用一句話來說明修行的要點）？』師曰：『四角六張（比喻修行要全面，各個方面都要照顧到）。』曰：『意旨如何（這句話的含義是什麼）？』師曰：『八凹九凸（比喻修行道路的崎嶇不平）。』上堂（禪師登上法座）。沙里無油事可哀（在沙子里榨油是徒勞的，令人悲哀），翠巖嚼飯餵嬰孩（翠巖禪師嚼碎飯餵嬰兒，比喻教化方式的不得當）。他時好惡知端的（將來好壞終會明白），始覺從前滿面埃（才發覺從前滿臉塵埃，比喻之前的迷惑）。擊禪床下座（禪師敲擊禪床後走下座位）。

潭州石霜法永禪師（Tanzhou Shishuang Fayong Chan Master）。僧問：『如何是佛（什麼是佛）？』師曰：『臂長衫袖短（手臂長，衣袖短，比喻佛的境界不可用常理衡量）。』問：『如何是祖師西來意（什麼是祖師西來的真意）？』師曰：『布褲勝頭穿（用布褲子套頭，比喻祖師西來意超越常規）。』

舒州法華院全舉禪師（Shuzhou Fahua Temple Quanju Chan Master）。到公安遠和尚處（去拜訪公安遠和尚）。安問：『作么生是伽藍（什麼是伽藍，即寺院）？』師曰：『深山**虎（深山裡的老虎），淺草露群蛇（淺草叢中的蛇群）。』曰：『作么生是伽藍中人（什麼是伽藍中的人，即寺院中的僧人）？』師曰：『青松蓋不得（青松無法完全遮蓋），黃葉豈能遮（黃葉又怎麼能遮擋）。』曰：『道甚麼（說什麼）？』師曰：『少年玩盡天邊月（少年時玩賞天邊的明月），潦倒搏桑沒日頭（潦倒時在桑樹下勞作直到日落）。』曰：『一句兩句云開月露作么生（用一兩句話來形容云開月明的景象）？』師曰：『照破佛祖（照亮佛祖）。』到大愚芝和尚處（去拜訪大愚芝和尚）。愚問：『古人見桃花意作么生（古人看到桃花時的心境如何）？』師曰：『曲不藏直（彎曲中不隱藏正直）。』曰：『那個且從這個作么生（那個暫且放下，這個又如何）？』師曰：『大街拾得金（在大街上撿到金子），四鄰爭得知（四鄰都會爭相知道）。』曰：『上座還知么（您知道嗎）？』師曰：『路逢劍客須呈劍（路上遇到劍客就要亮出劍），不是詩人不獻詩（不是詩人就不獻詩）。』曰：『作家詩客（真正的詩人和作家）。』師曰：『一條紅線兩人牽（一條紅線兩人牽）。』曰：『玄沙道：諦當甚諦當，敢保老兄未徹在。又作么生（玄沙說：非常真實，但我敢保證你還沒有完全領悟。又該如何理解）？』師曰：『海枯終見底（海枯終究會見底），人死不知心（人死卻無法知道人心）。』曰：『卻是（確實如此）。』師曰：『樓閣凌雲勢（樓閣有直衝雲霄的氣勢），峰巒疊翠層（山峰層巒疊翠）。』到瑯邪覺和尚處（去拜訪瑯邪覺和尚）。邪問：『近離甚處（最近從哪裡來）？』師曰：『兩浙（江浙一帶）。』曰：『船來陸來（是坐船來還是陸路來）？』師曰：『船來（坐船來）。』曰：『船在甚處（船在哪裡）？』師曰：『步下（就在不遠處）。』曰：『不涉程途一句作么生（不經過路途的一句話怎麼說）？』

【English Translation】 English version Qianxi (Thousand Streams) further has the Hongyuan Water (Vast Source Water, metaphor for the source of Chan teachings). It flows torrentially in the west of the mountain (describing the vastness and depth of Chan teachings like water). He strikes the Zen platform and descends (the Chan master strikes the Zen platform and steps down). Showing the assembly, he holds up the incense box and says, 'The bright head fits, the dark head fits (whether from the obvious or the obscure perspective, it must align with Chan principles). If you can speak it, you can roam freely under heaven (if you can articulate it thoroughly, you can freely propagate the Dharma), if you cannot speak it, then put it down (if you cannot articulate it thoroughly, it is better to let it go).' He descends from the seat (the Chan master steps down from the seat). Someone asks, 'What is a phrase for being a person (please explain the essence of practice in one sentence)?' The master says, 'Four corners, six openings (metaphor for comprehensive practice, taking care of all aspects).' He asks, 'What is the meaning (what is the meaning of this phrase)?' The master says, 'Eight depressions, nine protrusions (metaphor for the unevenness of the path of practice).' Ascending the hall (the Chan master ascends the Dharma seat). It is pitiful to seek oil in sand (it is futile to extract oil from sand, lamentable), Cuiyan chews rice to feed an infant (Chan Master Cuiyan chews rice to feed an infant, metaphor for inappropriate teaching methods). In time, good and bad will be known for certain (eventually, good and bad will be understood), then one will realize that one's face was covered in dust (then one will realize that one's face was covered in dust, metaphor for past delusion). He strikes the Zen platform and descends (the Chan master strikes the Zen platform and steps down).

Chan Master Fayong of Shishuang in Tanzhou (Tanzhou Shishuang Fayong Chan Master). A monk asks, 'What is Buddha (what is Buddha)?' The master says, 'Long arms, short sleeves (long arms, short sleeves, metaphor for the Buddha's state being beyond ordinary measurement).' He asks, 'What is the meaning of the Patriarch's coming from the West (what is the true meaning of the Patriarch's coming from the West)?' The master says, 'Cloth pants are better worn on the head (wearing cloth pants on the head, metaphor for the Patriarch's coming from the West transcending convention).'

Chan Master Quanju of Fahua Temple in Shuzhou (Shuzhou Fahua Temple Quanju Chan Master). He arrives at the place of Abbot Yuan of Gong'an (he visits Abbot Yuan of Gong'an). Yuan asks, 'What is a Sangharama (what is a Sangharama, i.e., a monastery)?' The master says, 'Tigers in deep mountains (tigers in deep mountains), snakes revealed in shallow grass (snakes revealed in shallow grass).' He says, 'What are the people in the Sangharama (what are the people in the Sangharama, i.e., the monks in the monastery)?' The master says, 'Green pines cannot cover them (green pines cannot completely cover them), how can yellow leaves conceal them (how can yellow leaves conceal them)?' He says, 'What are you saying (what are you saying)?' The master says, 'In youth, I enjoyed the moon in the sky (in youth, I enjoyed the moon in the sky), in destitution, I toiled under the mulberry tree until sunset (in destitution, I toiled under the mulberry tree until sunset).' He says, 'How is it to open the clouds and reveal the moon in one or two sentences (how is it to describe the scene of opening the clouds and revealing the moon in one or two sentences)?' The master says, 'Illuminating the Buddhas and Patriarchs (illuminating the Buddhas and Patriarchs).' He arrives at the place of Abbot Zhi of Dayu (he visits Abbot Zhi of Dayu). Zhi asks, 'What was the state of mind of the ancients when they saw peach blossoms (what was the state of mind of the ancients when they saw peach blossoms)?' The master says, 'The crooked does not hide the straight (the crooked does not hide the straight).' He says, 'That one is put aside for now, how about this one (that one is put aside for now, how about this one)?' The master says, 'Picking up gold on the street (picking up gold on the street), the neighbors will all compete to know (the neighbors will all compete to know).' He says, 'Does the Venerable know (do you know)?' The master says, 'Meeting a swordsman on the road, one must present one's sword (meeting a swordsman on the road, one must present one's sword), not being a poet, one does not offer poetry (not being a poet, one does not offer poetry).' He says, 'A true poet and writer (a true poet and writer).' The master says, 'One red thread pulls two people (one red thread pulls two people).' He says, 'Xuansha said: 'Truly true, I dare to guarantee that you have not thoroughly understood it.' What about it (Xuansha said: 'Very true, I dare to guarantee that you have not thoroughly understood it.' How should it be understood)?' The master says, 'The sea will eventually see the bottom when it dries up (the sea will eventually see the bottom when it dries up), one does not know the heart when one dies (one does not know the heart when one dies).' He says, 'Indeed (indeed).' The master says, 'The pavilions have the momentum to soar into the clouds (the pavilions have the momentum to soar into the clouds), the peaks are layered with verdant green (the peaks are layered with verdant green).' He arrives at the place of Abbot Jue of Langye (he visits Abbot Jue of Langye). Jue asks, 'Where did you recently leave from (where did you recently leave from)?' The master says, 'Liangzhe (the Jiangzhe area).' He says, 'Did you come by boat or by land (did you come by boat or by land)?' The master says, 'By boat (by boat).' He says, 'Where is the boat (where is the boat)?' The master says, 'Down the steps (not far away).' He says, 'How is it to say a sentence that does not involve the journey (how is it to say a sentence that does not involve the journey)?'

生道。師以坐具摵一摵曰。杜撰長老如麻似粟。拂袖而出。邪問侍者。此是甚麼人。者曰。舉上座。邪曰。莫是舉師叔么。先師教我尋見伊。遂下且過問。上座莫是舉師叔么。莫怪適來相觸忤。師便喝。復問。長老何時到汾陽。邪曰。某時到。師曰。我在浙江早聞爾名。元來見解只如此。何得名播寰宇。邪遂作禮曰。某甲罪過。師到杭州西庵。庵主曾見明招。主舉頌曰。絕頂西峰上。峻機誰敢當。超然凡聖外。瞥起兩重光。師曰。如何是兩重光。主曰。月從東出日向西沒。師曰。庵主未見明招時如何。主曰。滿盞油難盡。師曰。見后如何。主曰。多心易得干。住后僧問。如何是奪人不奪境。師曰。白菊乍開重日暖。百年公子不逢春。曰如何是奪境不奪人。師曰。大地絕訊息。翛然獨任真。曰如何是人境兩俱奪。師曰。草荒人變色。凡聖兩齊空。曰如何是人境俱不奪。師曰。清風與明月。野來笑相親。上堂。釋迦不出世。達磨不西來。佛法遍天下。談玄口不開。上堂。鐘鳴鼓響鵲噪鴉鳴。為爾諸人說般若講涅槃了也。諸人還信得及么。觀音菩薩向諸人面前作大神通。若信不及。卻往他方救苦利生去也。上堂。開口又成增語。不開口又成剩語。乃曰。金輪天子敕。草店家風別。上堂。三世諸佛口掛壁上。天下老和尚作么生

【現代漢語翻譯】生道（一位僧人）。趙州禪師用坐具拍打了一下說：『胡編亂造的長老多如麻、像粟米一樣。』說完拂袖而去。生道私下問侍者：『這是什麼人？』侍者說：『是舉上座。』生道說：『莫非是舉師叔嗎？先師教我尋訪他。』於是下座前去問候：『上座莫非是舉師叔嗎？請不要怪罪我剛才的冒犯。』趙州禪師便喝斥他。生道又問：『長老何時到達汾陽？』趙州禪師說：『某時到達。』生道說：『我在浙江早就聽說您的名聲，原來見解只是如此，怎麼能名揚天下？』趙州禪師於是作揖說：『我罪過。』生道到達杭州西庵，庵主曾經見過明招禪師。庵主舉頌說：『絕頂西峰上，峻機誰敢當。超然凡聖外，瞥起兩重光。』生道問：『如何是兩重光？』庵主說：『月從東出日向西沒。』生道問：『庵主未見明招禪師時如何？』庵主說：『滿盞油難盡。』生道問：『見后如何？』庵主說：『多心易得干。』生道住持后，有僧人問：『如何是奪人不奪境？』生道說：『白菊乍開重日暖，百年公子不逢春。』僧人問：『如何是奪境不奪人？』生道說：『大地絕訊息，翛然獨任真。』僧人問：『如何是人境兩俱奪？』生道說：『草荒人變色，凡聖兩齊空。』僧人問：『如何是人境俱不奪？』生道說：『清風與明月，野來笑相親。』生道上堂說法：『釋迦（釋迦牟尼佛，佛教創始人）不出世，達磨（菩提達摩，禪宗初祖）不西來，佛法遍天下，談玄口不開。』生道上堂說法：『鐘鳴鼓響鵲噪鴉鳴，為你們諸位說了般若（智慧）講了涅槃（寂滅）了。你們還信得及嗎？觀音菩薩（觀世音菩薩，佛教中慈悲的象徵）在你們面前作大神通，若信不及，卻往他方救苦利生去了。』生道上堂說法：『開口又成增語，不開口又成剩語。』於是說：『金輪天子敕，草店家風別。』生道上堂說法：『三世諸佛口掛壁上，天下老和尚作么生？』

【English Translation】 English version: Shengdao (a monk). Master Zhao Zhou struck the seat with his sitting cloth and said, 'Rambling elders are as numerous as hemp and millet.' Then he flicked his sleeves and left. Shengdao privately asked the attendant, 'Who is this person?' The attendant said, 'It's the Venerable Ju.' Shengdao said, 'Could it be my Uncle Ju? My late master told me to seek him out.' So he descended and went to greet him, 'Venerable, are you Uncle Ju? Please don't blame me for my offense just now.' Master Zhao Zhou then shouted at him. Shengdao asked again, 'When did Elder arrive at Fen Yang?' Master Zhao Zhou said, 'At such and such time.' Shengdao said, 'I heard of your name long ago in Zhejiang, but your understanding is only so-so. How can you be famous throughout the world?' Master Zhao Zhou then bowed and said, 'I am at fault.' English version: Shengdao arrived at West Hermitage in Hangzhou, where the abbot had met Ming Zhao. The abbot recited a verse, 'On the summit of West Peak, who dares to face the steep mechanism? Transcending the mundane and the sacred, a glimpse reveals two layers of light.' Shengdao asked, 'What are the two layers of light?' The abbot said, 'The moon rises from the east, and the sun sets in the west.' Shengdao asked, 'What was it like before the abbot met Ming Zhao?' The abbot said, 'A full cup of oil is hard to empty.' Shengdao asked, 'What is it like after?' The abbot said, 'Too much mind easily dries up.' English version: After Shengdao took residence, a monk asked, 'What is seizing the person but not the environment?' Shengdao said, 'White chrysanthemums bloom newly, warmed by the sun; a young nobleman of a hundred years does not meet spring.' The monk asked, 'What is seizing the environment but not the person?' Shengdao said, 'The great earth is devoid of news; serenely, one independently takes on the truth.' The monk asked, 'What is seizing both person and environment?' Shengdao said, 'The grass is overgrown, people change color; the mundane and the sacred are both empty.' The monk asked, 'What is neither seizing person nor environment?' Shengdao said, 'Clear wind and bright moon, come from the wild, smiling intimately at each other.' English version: Shengdao ascended the hall and preached, 'Shakya (Shakyamuni Buddha, the founder of Buddhism) did not appear in the world, and Dharma (Bodhidharma, the first patriarch of Zen) did not come from the West. The Buddha's teachings pervade the world, but the mouth does not open to discuss the mysterious.' English version: Shengdao ascended the hall and preached, 'The bell rings, the drum sounds, the magpies chatter, and the crows caw. I have spoken Prajna (wisdom) and lectured on Nirvana (extinction) for you all. Do you believe it? Guanyin Bodhisattva (Avalokiteśvara, the symbol of compassion in Buddhism) performs great miracles before you. If you do not believe, she will go to other realms to relieve suffering and benefit beings.' English version: Shengdao ascended the hall and preached, 'Opening the mouth becomes superfluous words, not opening the mouth also becomes redundant words.' Then he said, 'The golden-wheeled king's decree, the style of the thatched shop is different.' English version: Shengdao ascended the hall and preached, 'The mouths of the Buddhas of the three worlds hang on the wall. What are the old monks of the world doing?'

措手。爾諸人到諸方作么生舉。山僧恁么道。也是久日樺來唇。喝一喝。上堂。古者道。我若一向舉揚宗教。法堂里草深一丈。不可為阇黎銷卻僧堂門去也。雖然如是。也是烏龜陸地弄塵行。上堂。語漸也返常合道。論頓也不留朕跡。直饒論其頓返其常。也是抑而為之。問牛頭未見四祖時為甚麼百鳥銜花獻。師曰。果熟猿兼重。曰見后為甚麼不銜花。師曰。林疏鳥不過。問七星光彩天將曉。不犯皇風試道看。師曰。將軍馬蹄紅。曰錯師便打。僧禮拜。展坐具始收。師曰。一展一收法法皆周。擬欲更問著甚來由。遂問。會么。僧曰。不會。師便打。

南嶽芭蕉庵大道谷泉禪師泉州人也。受法汾陽放蕩湖湘。后省同參慈明禪師。明問。白雲橫谷口。道人何處來。師左右顧視曰。夜來何處火。燒出古人墳。明曰。未在更道。師作虎聲。明以坐具便摵。師接住推明置禪床上。明卻作虎聲。師大笑曰。我見七十餘員善知識。今日始遇作家。師因倚遇上座來參(遇后住法昌)問。庵主在么。師曰誰。曰行腳僧。師曰。作甚麼。曰禮拜庵主。師曰。恰值庵主不在。曰爾聻。師曰。向道不在。說甚麼爾我。拽棒趁出。遇次日再來。師又趁出。遇一日又來問。庵主在么。師曰誰。曰行腳僧。揭簾便入。師欄胸扭住曰。我這裡虎狼縱

【現代漢語翻譯】現代漢語譯本：措手（不知如何下手）。你們這些人到各處參學，如何提問？我這樣說，也是很久沒說話了，嘴唇都幹了。喝！（禪師喝斥一聲）。上堂（禪師登上法座）。古人說：『我如果一味地宣揚宗教，法堂里就會長滿一丈深的草。』（意思是過於強調教義會使禪堂荒廢）難道要爲了你們這些學禪的人，把僧堂的門都拆掉嗎？（意思是不能爲了遷就你們而破壞規矩）雖然如此，也像是烏龜在陸地上勉強行走一樣不自然。（比喻勉強而為）上堂。言語逐漸迴歸平常，才符合真理。討論頓悟，也不留下任何痕跡。（意思是真正的頓悟是自然而然的，不著痕跡的）即使討論頓悟，迴歸平常，也是勉強而為。（強調自然的重要性）問：牛頭（牛頭法融禪師）未見到四祖（道信禪師）時，為什麼百鳥銜花獻給他？師說：果實成熟了，猿猴也更加看重。（比喻有德之人自然會受到尊敬）問：見到四祖后，為什麼不銜花了？師說：樹林稀疏了，鳥兒就不來了。（比喻環境變化，行為也會隨之改變）問：七星閃耀，天將破曉，在不觸犯皇家的禁令下，請禪師開示。師說：將軍的馬蹄是紅色的。（比喻事情顯而易見）問：如果我說錯了，禪師就打我。僧人禮拜。展開坐具剛要收起。師說：一展一收，一切法都完備周全。如果想要再問，又有什麼理由呢？於是問：會了嗎？僧人說：不會。禪師就打了他。

南嶽芭蕉庵的大道谷泉禪師是泉州人。在汾陽（善昭禪師）處得法，放蕩于湖南湖北一帶。後來拜訪同參慈明禪師。慈明問：白雲橫在山谷口，你從哪裡來？禪師左右環顧說：昨夜哪裡失火，燒出了古人的墳墓？（比喻打破常規，揭示真相）慈明說：還不到位，再說。禪師發出老虎的吼聲。慈明用坐具就打。禪師接住坐具，把慈明推到禪床上。慈明也發出老虎的吼聲。禪師大笑說：我見過七十多位善知識，今天才遇到真正的行家。禪師因為倚遇上座來參訪（倚遇後來住在法昌），問：庵主在嗎？禪師說：你是誰？答：行腳僧。禪師說：做什麼？答：禮拜庵主。禪師說：恰好庵主不在。問：那你呢？禪師說：我說了不在，還說什麼你我？（意思是打破主客對立）拿起棒子就趕他出去。倚遇第二天又來，禪師又趕他出去。倚遇有一天又來問：庵主在嗎？禪師說：你是誰？答：行腳僧。倚遇掀開簾子就進去。禪師攔住胸口扭住他說：我這裡的老虎狼很放縱。

【English Translation】 English version: 'Cuoshou' (at a loss). How do you people ask questions when you go to various places to study? What I'm saying is, it's been a long time since I've spoken, and my lips are dry. 'He!' (The Chan master shouts). Ascending the hall (the Chan master ascends the Dharma seat). The ancients said, 'If I were to constantly promote religion, the Dharma hall would be overgrown with grass a 'zhang' deep.' (Meaning that overemphasizing doctrine would lead to the abandonment of the Chan hall.) Could it be that for the sake of you Chan learners, I should tear down the doors of the monks' hall? (Meaning that one cannot break the rules to accommodate you.) Even so, it's like a turtle struggling to walk on land, unnatural. (A metaphor for forcing something.) Ascending the hall. Words gradually return to the ordinary, then they accord with the truth. Discussing sudden enlightenment, it leaves no trace. (Meaning that true enlightenment is natural and leaves no trace.) Even discussing sudden enlightenment and returning to the ordinary is forced. (Emphasizing the importance of naturalness.) Question: When Niutou (Chan Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (Chan Master Daoxin), why did hundreds of birds carry flowers to offer him? The master said: When the fruit is ripe, the monkeys value it even more. (A metaphor that virtuous people will naturally be respected.) Question: After seeing the Fourth Patriarch, why did they not carry flowers? The master said: When the forest is sparse, the birds do not come. (A metaphor that behavior changes with the environment.) Question: The seven stars shine, dawn is breaking, without violating the imperial decree, please enlighten us. The master said: The general's horse's hooves are red. (A metaphor that things are obvious.) Question: If I am wrong, the master will strike me. The monk prostrates. He spreads out his sitting cloth and is about to put it away. The master said: Spreading and retracting, all dharmas are complete and thorough. If you want to ask again, what reason is there? Then he asked: Do you understand? The monk said: I do not understand. The Chan master then struck him.

Chan Master Daogu Quan of Nanyue Bajiao Hermitage was from Quanzhou. He received the Dharma from Fenyang (Chan Master Shanzhao), wandering in the Hunan and Hubei areas. Later, he visited his fellow practitioner Chan Master Ciming. Ciming asked: White clouds lie across the mouth of the valley, where do you come from? The Chan master looked around and said: Where was the fire last night that burned out the tombs of the ancients? (A metaphor for breaking convention and revealing the truth.) Ciming said: Not yet there, say more. The Chan master made the sound of a tiger roaring. Ciming struck him with his sitting cloth. The Chan master caught the sitting cloth and pushed Ciming onto the Chan bed. Ciming also made the sound of a tiger roaring. The Chan master laughed and said: I have seen more than seventy good teachers, and today I have finally met a true expert. The Chan master, because the senior seat Yiyu came to visit (Yiyu later lived in Fachang), asked: Is the hermitage master here? The Chan master said: Who are you? He replied: A traveling monk. The Chan master said: What are you doing? He replied: Bowing to the hermitage master. The Chan master said: It just so happens that the hermitage master is not here. He asked: Then what about you? The Chan master said: I said he's not here, what are you talking about 'you' and 'me'? (Meaning to break the opposition between subject and object.) He picked up the stick and chased him out. Yiyu came again the next day, and the Chan master chased him out again. One day, Yiyu came again and asked: Is the hermitage master here? The Chan master said: Who are you? He replied: A traveling monk. Yiyu lifted the curtain and went in. The Chan master blocked his chest and twisted him, saying: The tigers and wolves here are very unrestrained.

橫。尿床鬼子三回兩度來討甚麼。曰人言庵主親見汾陽來。師解衣抖擻曰。爾道我見汾陽來有多少奇特。曰如何是庵中主。師曰。入門須辯取。曰莫只這便是么。師曰。賺卻幾多人曰前言何在。師曰。聽事不真喚鐘作甕。曰萬法泯時全體現。君臣合處正中邪去也。師曰。驢漢不會便休亂統作么。曰未審客來將何祇待。曰云門糊餅趙州茶。曰恁么則謝師供養去也。師叱曰。我這裡火種也未有。早言謝供養。師因大雪作偈曰。今朝甚好雪。紛紛如秋月。文殊不出頭。普賢呈丑拙。慈明遷住福嚴。師又往省之。少留而還。作偈寄之曰。相別而今又半年。不知誰對共譚禪。一般秀色湘山裡。汝自匡徒我自眠。明覽笑而已。

蘄州黃梅龍華寺曉愚禪師。到五祖戒和尚處。祖問曰。不落唇吻一句作么生道。師曰。老老大大話頭也不照顧。祖便喝。師亦喝。祖拈棒。師拍手便出。祖召曰。阇黎且住話在。師將坐具搭在肩上更不回首。上堂。摩騰入漢已涉繁詞。達磨西來不守己分。山僧今日與么道。也是為他閑事長無明。

安吉州天聖皓泰禪師。河東人。到瑯邪。邪問。埋兵掉斗未是作家。匹馬單槍便請相見。師指邪曰。將頭不猛帶累三軍。邪打師一坐具。師亦打邪一坐具。邪接住曰適來一坐具。是山僧令行。上座一坐具

【現代漢語翻譯】現代漢語譯本橫。尿床鬼子三回兩度來討甚麼？（尿床鬼子：指反覆糾纏不清的人）（有僧）說：『人言庵主親見汾陽（汾陽：指汾陽善昭禪師）來。』師（禪師）解衣抖擻說：『你道我見汾陽來有多少奇特？』（僧）說：『如何是庵中主？』師說：『入門須辯取。』（僧）說：『莫只這便是么？』師說：『賺卻幾多人。』（僧）說：『前言何在？』師說：『聽事不真，喚鐘作甕。』（僧）說：『萬法泯時全體現，君臣合處正中邪去也。』師說：『驢漢不會便休，亂統作么？』（僧）說：『未審客來將何祇待？』（師）說：『雲門糊餅趙州茶。（雲門糊餅、趙州茶：指禪宗公案，表示禪師的接引方式）』（僧）說：『恁么則謝師供養去也。』師叱（斥責）說：『我這裡火種也未有，早言謝供養！』師因大雪作偈（偈：佛教詩歌）說：『今朝甚好雪，紛紛如秋月。文殊（文殊菩薩）不出頭，普賢（普賢菩薩）呈丑拙。』慈明（慈明禪師）遷住福嚴（福嚴寺）。師又往省之，少留而還，作偈寄之說：『相別而今又半年，不知誰對共譚禪。一般秀色湘山裡，汝自匡徒我自眠。』明覽笑而已。

蘄州黃梅龍華寺曉愚禪師。到五祖戒和尚處。祖（五祖戒和尚）問說：『不落唇吻一句作么生道？』師（曉愚禪師）說：『老老大大，話頭也不照顧。』祖便喝。師亦喝。祖拈棒。師拍手便出。祖召說：『阇黎（阇黎：梵語，指精通佛法者）且住，話在。』師將坐具搭在肩上，更不回首。上堂。摩騰（摩騰：東漢時來華傳教的僧人）入漢已涉繁詞，達磨（達磨：即菩提達摩，禪宗初祖）西來不守己分。山僧今日與么道，也是為他閑事長無明。

安吉州天聖皓泰禪師。河東人。到瑯邪（瑯邪：指瑯邪慧覺禪師）。邪（瑯邪慧覺禪師）問：『埋兵掉斗未是作家，匹馬單槍便請相見。』師（皓泰禪師）指邪說：『將頭不猛，帶累三軍。』邪打師一坐具。師亦打邪一坐具。邪接住說：『適來一坐具，是山僧令行，上座一坐具。』

【English Translation】 English version A monk asked: 'What does the bed-wetting ghost keep coming back for?' (Bed-wetting ghost: refers to someone who is persistently troublesome) Someone said: 'People say the abbot personally saw Fenyang (Fenyang: refers to Zen Master Shanzhao of Fenyang) come.' The master (Zen master) shook his clothes and said: 'You say I saw Fenyang come, how extraordinary is that?' The monk asked: 'What is the master of the hermitage?' The master said: 'You must discern upon entering.' The monk asked: 'Is it just this?' The master said: 'It deceives many people.' The monk asked: 'Where is the previous statement?' The master said: 'Hearing things falsely, calling a bell a pot.' The monk asked: 'When all dharmas are extinguished, the whole body appears; when the ruler and ministers unite, the right is in the midst of the wrong.' The master said: 'If you, donkey, don't understand, then stop; what are you doing messing around?' The monk asked: 'I don't know how you will treat the guest who comes?' The master said: 'Yunmen's pancake and Zhaozhou's tea.' (Yunmen's pancake, Zhaozhou's tea: refers to Zen koans, indicating the Zen master's way of guiding) The monk said: 'In that case, I will thank the master for the offering.' The master scolded: 'I don't even have kindling here, and you're already talking about thanking me for the offering!' The master composed a verse because of the heavy snow, saying: 'Today the snow is very good, falling like the autumn moon. Manjusri (Manjusri Bodhisattva) does not show his head, Samantabhadra (Samantabhadra Bodhisattva) presents ugliness and clumsiness.' Ciming (Zen Master Ciming) moved to Fuyan (Fuyan Temple). The master went to visit him again, stayed briefly, and returned, sending him a verse saying: 'We have been apart for half a year again, I wonder who you are discussing Zen with. The scenery is the same in Xiangshan, you are converting disciples and I am sleeping.' Minglan smiled.

Zen Master Xiaoyu of Longhua Temple in Huangmei, Qizhou, went to the place of Precept Master Wuzu. The master (Precept Master Wuzu) asked: 'How do you say a sentence that does not fall into words?' The master (Zen Master Xiaoyu) said: 'So old, you don't even take care of the topic.' The master then shouted. The master also shouted. The master picked up a stick. The master clapped his hands and left. The master called out: 'Dharma Master (Dharma Master: Sanskrit, refers to someone who is proficient in Buddhism), please stay, the words are still there.' The master put the sitting cloth on his shoulder and did not look back. Ascending the hall. Moteng (Moteng: a monk who came to China to preach Buddhism during the Eastern Han Dynasty) entering Han has already involved verbose words, Dharma (Dharma: Bodhidharma, the first patriarch of Zen Buddhism) coming from the West did not keep to his own business. This mountain monk says so today, also because of his idle affairs, he increases ignorance.

Zen Master Haotai of Tiansheng in Anji Prefecture. He was from Hedong. He went to Langye (Langye: refers to Zen Master Huijue of Langye). Xie (Zen Master Huijue of Langye) asked: 'Burying soldiers and dropping the bucket is not the work of a master, please meet with a single horse and spear.' The master (Zen Master Haotai) pointed at Xie and said: 'If the general's head is not fierce, it will implicate the three armies.' Xie hit the master with a sitting cloth. The master also hit Xie with a sitting cloth. Xie caught it and said: 'Just now, the sitting cloth was the order of this mountain monk, and the sitting cloth of the senior monk.'

。落在甚麼處。師曰。伏惟尚饗。邪拓開曰。五更侵早起。更有夜行人。師曰。賊過後張弓。邪曰。且坐喫茶。住后僧問。如何是佛。師曰。黑漆聖僧。曰如何是佛法大意。師曰。看墻似土色。

唐州龍潭智圓禪師辭汾陽。陽曰。別無送路與子。一枝拄杖一條手巾。師曰。手巾和尚受用。拄杖即不消得。陽曰。汝但將去有用處在。師便收。陽曰。又道不用。師便喝。陽曰。已后不讓臨濟。師曰。正令己行。陽來日送出三門乃問。汝介山逢尉遲時如何。師曰。一刀兩段。陽曰。彼現那吒又作么生。師便拽拄杖。陽喝曰。這回全體分付。住后僧問。承教有言。是真精進是名真法供養如來。如何是真法。師曰。夜聚曉散。問如何是龍潭劍。師曰。觸不得。曰用者如何。師曰。白骨連山。問昔日窮經今朝參禪此理如何。師曰。兩彩一賽。曰作么生領會。師曰。去後不留蹤。曰如何是佛。師曰。火燒不然。問古殿無佛時如何。師曰。三門前合掌。

舒州投子圓修禪師。僧問。達磨未來時如何。師曰。出口入耳。曰來后如何。師曰。叉手並足。

汾州太子院道一禪師。僧問。如何是佛。師曰。賣扇老婆手遮日。問紅輪未出時如何。師曰。照燭分明。曰出后如何。師曰。撈天摸地。問如何是學人親切處。師曰。慈

【現代漢語翻譯】現代漢語譯本：問：落在什麼地方？師（禪師）說：伏惟尚饗（希望死者來享祭品，這裡是禪宗的習慣用語，表示接受）。邪拓開說：五更天還沒亮就起來，還有夜裡趕路的人。師說：賊走了才張弓（比喻事後才採取行動）。邪說：請坐下喝茶。住持后，有僧人問：如何是佛？師說：黑漆聖僧（形容佛像）。問：如何是佛法大意？師說：看墻像土色。唐州龍潭智圓禪師向汾陽禪師辭行。汾陽禪師說：沒有什麼可以送你的，就送你一根拄杖和一條手巾吧。智圓禪師說：手巾和尚我可以用，拄杖就不需要了。汾陽禪師說：你只管拿去，有用的地方在。智圓禪師便收下了。汾陽禪師說：剛才還說不用。智圓禪師便喝了一聲。汾陽禪師說：以後不讓臨濟（禪宗宗派）。智圓禪師說：正令已經施行。汾陽禪師第二天送到三門外，問道：你介山遇到尉遲（唐朝名將）時會怎麼樣？智圓禪師說：一刀兩段。汾陽禪師說：他如果現出那吒（佛教護法神）的形象又該怎麼辦？智圓禪師便拽起拄杖。汾陽禪師喝道：這回全部交付給你了。住持后，有僧人問：承蒙教誨說，『是真精進，是名真法供養如來』，如何是真法？師說：夜裡聚集，早上解散。問：如何是龍潭劍？師說：碰不得。問：用它的人會怎麼樣？師說：白骨堆積如山。問：過去讀經，現在參禪，這個道理如何？師說：兩彩一賽（賭博用語，比喻輸贏不定）。問：要怎麼領會？師說：去後不留蹤。問：如何是佛？師說：火燒不燃。問：古殿里沒有佛的時候怎麼樣？師說：在三門前合掌。舒州投子圓修禪師。有僧人問：達磨（Bodhidharma，禪宗始祖）未來的時候怎麼樣？師說：出口入耳（比喻空洞無物）。問：來之後怎麼樣？師說：叉手並足（表示恭敬）。汾州太子院道一禪師。有僧人問：如何是佛？師說：賣扇老婆手遮日（比喻自力更生）。問：紅日未出的時候怎麼樣？師說：照燭分明（比喻光明普照）。問：出來之後怎麼樣？師說：撈天摸地（比喻徒勞無功）。問：如何是學人親切處？師說：慈（慈悲）。

【English Translation】 English version: Question: Where does it fall? The Master (Zen master) said: 'Fu wei shang xiang' (May the deceased enjoy the offerings, a customary phrase in Zen Buddhism, indicating acceptance). Xie Tuokai said: Getting up before dawn at the fifth watch, there are still night travelers. The Master said: Drawing the bow after the thief has gone (a metaphor for taking action after the event). Xie said: Please sit down and have some tea. After becoming abbot, a monk asked: What is Buddha? The Master said: A black lacquered holy monk (describing a Buddha statue). Question: What is the great meaning of the Buddha-dharma? The Master said: Looking at the wall, it resembles the color of earth. Zen Master Zhiyuan of Longtan in Tangzhou bid farewell to Zen Master Fenyang. Zen Master Fenyang said: I have nothing to send you off with, so I will give you a staff and a hand towel. Zen Master Zhiyuan said: I can use the hand towel, but I don't need the staff. Zen Master Fenyang said: Just take it, there will be a use for it. Zen Master Zhiyuan then accepted it. Zen Master Fenyang said: You just said you didn't need it. Zen Master Zhiyuan then shouted. Zen Master Fenyang said: I won't yield to Linji (a Zen sect) in the future. Zen Master Zhiyuan said: The correct order has already been implemented. The next day, Zen Master Fenyang saw him off outside the three gates and asked: What would you do when you meet Yuchi (a famous general of the Tang Dynasty) at Jie Mountain? Zen Master Zhiyuan said: Cut him in two with one stroke. Zen Master Fenyang said: What if he manifests as Nezha (a Buddhist protector deity)? Zen Master Zhiyuan then pulled out his staff. Zen Master Fenyang shouted: This time, I entrust everything to you. After becoming abbot, a monk asked: I have heard the teaching that 'True diligence is called true Dharma offering to the Tathagata.' What is true Dharma? The Master said: Gathering at night, dispersing at dawn. Question: What is the Longtan sword? The Master said: It cannot be touched. Question: What happens to the one who uses it? The Master said: White bones piled up like mountains. Question: In the past, I studied the scriptures, and now I practice Zen meditation. What is the principle behind this? The Master said: Two colors, one match (gambling terms, a metaphor for uncertain wins and losses). Question: How should I understand it? The Master said: Leaving without a trace. Question: What is Buddha? The Master said: Burning without being consumed. Question: What happens when there is no Buddha in the ancient hall? The Master said: Joining hands in front of the three gates. Zen Master Yuanxiu of Touzi in Shuzhou. A monk asked: What was it like before Bodhidharma (Bodhidharma, the founder of Zen Buddhism) came? The Master said: Out of the mouth, into the ear (a metaphor for emptiness). Question: What is it like after he came? The Master said: Hands folded, feet together (expressing respect). Zen Master Daoyi of Taizi Temple in Fenzhou. A monk asked: What is Buddha? The Master said: An old woman selling fans shields the sun with her hand (a metaphor for self-reliance). Question: What is it like before the red sun rises? The Master said: Shining brightly (a metaphor for universal illumination). Question: What is it like after it rises? The Master said: Grasping at the sky and touching the earth (a metaphor for futile efforts). Question: What is the most intimate place for a student? The Master said: Compassion.

母抱嬰兒。曰如何是學人轉身處。師曰。街頭巷尾。曰如何是學人著力處。師曰。千斤擔子兩頭搖。問古曲無音韻如何和得齊。師曰。三九二十七。籬頭吹觱栗。曰宮商角徴非關妙。石人拊掌笑呵呵。師曰。同道方知。

葉縣省禪師法嗣

舒州浮山法遠圓鑒禪師。鄭州人也。投三交嵩和尚出家。幼為沙彌見僧入室請問趙州庭柏因緣。嵩詰其僧。師傍有省。進具后謁汾陽葉縣。皆蒙印可。嘗與達觀穎薛大頭七八輩。游蜀幾遭橫逆。師以智脫之。眾以師曉吏事故。號遠錄公。開堂拈香曰。汝海枯木上生。花別迎春色。僧問師唱誰家曲宗風嗣阿誰。師曰。八十翁翁輥繡毬。曰恁么則一句迥然開祖胄。三玄戈甲振叢林。師曰。李陵元是漢朝臣。問如何是佛。師曰。大者如兄小者如弟。問如何是祖師西來意。師曰。平地起骨堆。問祖師門下壁立千仞。正令當行十方坐斷。和尚將何表示。師曰。寒貓不捉鼠。曰莫便是為人處也無。師曰。波斯不繫腰。問新歲已臨舊歲何往。師曰。目前無異怪。不用貼鍾馗。曰畢竟如何。師曰。將謂目前無僧以手畫。曰爭奈這個何。師便打。師與王質待制論道。畫一圓相問曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜鵲不得殃。速道速道。王罔措。師曰。勘破了也。上堂。莫更論古

話今。只據目前事與爾諸人定奪區分。僧便問。如何是目前事。師曰鼻孔。曰如何是向上事。師曰。眼睛。歐陽文忠公聞師奇逸造其室。未有以異之。與客棋。師坐其傍。文忠遽收局請因棋說法。師即令撾鼓升座曰。若論此事如兩家著棋相似。何謂也。敵手知音當機不讓。若是綴五饒三。又通一路始得。有一般底。只解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞綽斡。所以道肥邊易得瘦肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手謾說神仙。贏局輸籌即不問。且道黑白未分時。一著落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠加嘆。從容謂同僚曰。修初疑禪語為虛誕。今日見此老。機緣所得所造。非悟明於心地。安能有此妙旨哉。上堂。天得一以清。地得一以寧。君王得一以治天下。衲僧得一禍患臨身。擊禪床下座。上堂。諸佛出世建立化門。不離三身智眼。亦如摩醯首羅三目。何故一隻水泄不通緇素難辯。一隻大地全開十方通暢。一隻高低一顧萬類齊瞻。雖然若是。本分衲僧陌路相逢。別具通天正眼始得。所以道。三世諸佛不知有。貍奴白牯卻知有。且道貍奴白牯知有個甚麼事。要會么。湥秋簾幙千家雨。落日樓臺一笛風。師暮年休于會聖巖。敘佛祖奧義作九帶曰。佛正法眼帶。佛法

【現代漢語翻譯】現代漢語譯本現在我就根據目前的情況和你們各位來確定和區分（真偽）。有僧人便問：『什麼是目前的事？』師父說：『鼻孔。』（僧人）問：『什麼是向上（更高深）的事？』師父說：『眼睛。』歐陽文忠公（Ouyang Wenzhong Gong，北宋時期著名文學家、史學家）聽說師父（指說法者）的奇特灑脫，便去拜訪他，但沒有發現什麼特別之處。（一天，歐陽文忠公）與客人下棋，師父坐在旁邊。文忠公立即收起棋局，請求師父借下棋來說法。師父就讓人敲鼓升座說：『如果談論這件事，就像兩家下棋一樣。』什麼是像兩家下棋一樣呢？棋逢對手，知音難覓，當機立斷，互不相讓。如果是讓五子饒三子，又打通一條路才行。有一種人，只懂得閉門造車，不會奪取角地，突破關卡。頑固的棋子和危險的境地同時顯現，棋局失敗后，徒勞地調整。所以說，肥沃的邊角容易得到，瘦弱的腹地難以攻取。思考行動，往往會失去粘連；心粗氣浮，常常會碰壁。不要誇耀國手，不要吹噓神仙。贏棋輸棋暫且不問，且說黑白棋子未分之時，第一步棋應該落在哪裡？』良久，（師父）說：『自古以來十九路棋盤，迷惑和覺悟了多少人啊！』文忠公更加讚歎，從容地對同僚說：『我之前懷疑禪語是虛妄荒誕的，今天見到這位老禪師，他的機緣所得和所造詣，如果不是在心地開悟明瞭，怎麼能有如此精妙的旨意呢！』（師父）上堂說法：『天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下，衲僧（Na Seng，指僧人）得到『一』，禍患就會降臨自身。』（師父）敲擊禪床，下座。（師父）上堂說法：『諸佛出世，建立教化之門，不離三身智眼（San Shen Zhi Yan，佛教中的三種身和智慧之眼），也像摩醯首羅（Mo Xi Shou Luo，印度教中的濕婆神）的三隻眼睛。』為什麼呢？一隻眼睛水泄不通，緇素（Zi Su，指僧人和俗人）難以分辨；一隻眼睛大地全開，十方通暢；一隻眼睛高低兼顧，萬類齊瞻。雖然是這樣，本分的衲僧，即使在陌路上相逢，也要另外具備通天的正眼才行。所以說，三世諸佛（San Shi Zhu Fo，過去、現在、未來三世的佛）不知道，貍貓和白牛卻知道。且說貍貓和白牛知道個什麼事？想要領會嗎？細雨秋簾，千家萬戶都在雨中；落日樓臺，傳來悠揚的笛聲。』師父晚年隱居在會聖巖（Hui Sheng Yan），敘述佛祖的奧義，寫成九帶，其中有《佛正法眼帶》（Fo Zheng Fa Yan Dai，佛教正法的眼目）。《佛法》

【English Translation】 English version Now, I will determine and distinguish (truth from falsehood) with all of you based on the current situation. A monk then asked, 'What is the present matter?' The master said, 'The nostrils.' (The monk) asked, 'What is the upward (more profound) matter?' The master said, 'The eyes.' Ouyang Wenzhong Gong (a famous writer and historian of the Northern Song Dynasty) heard of the master's (referring to the speaker) extraordinary and unrestrained manner, so he visited him, but found nothing special. (One day, Ouyang Wenzhong Gong) was playing chess with a guest, and the master sat beside him. Wenzhong Gong immediately put away the chess game and asked the master to expound the Dharma by means of chess. The master then had someone beat the drum and ascend the seat, saying, 'If we talk about this matter, it is like two families playing chess.' What is it like two families playing chess? Meeting an opponent, finding a confidant, making decisive decisions, and not yielding to each other. If it is a handicap of five pieces and three pieces, and another path is opened, then it will work. There are some people who only know how to build behind closed doors, and do not know how to seize corners and break through barriers. Stubborn pieces and dangerous situations appear at the same time. After the chess game fails, it is futile to adjust. Therefore, it is said that fertile edges are easy to obtain, and lean bellies are difficult to capture. Thinking and acting often lose adhesion; a rough heart often hits a wall. Do not boast of national players, do not brag about immortals. Winning or losing the game is not asked for now, but let's say when the black and white pieces are not yet separated, where should the first move be placed?' After a long time, (the master) said, 'Since ancient times, the nineteen-road chessboard has confused and enlightened so many people!' Wenzhong Gong was even more amazed, and calmly said to his colleagues, 'I used to suspect that Chan language was false and absurd. Today, seeing this old Chan master, his opportunities and achievements, if he had not enlightened and understood in his heart, how could he have such wonderful meaning!' (The master) ascended the hall to preach: 'Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, the king obtains 'one' and governs the world, and if a Na Seng (referring to a monk) obtains 'one', misfortune will befall himself.' (The master) struck the Zen bed and descended from the seat. (The master) ascended the hall to preach: 'When all Buddhas appear in the world, they establish the gate of teaching, inseparable from the Three Bodies and Wisdom Eyes (San Shen Zhi Yan, the three bodies and wisdom eyes in Buddhism), just like the three eyes of Mo Xi Shou Luo (Shiva in Hinduism).' Why? One eye is impenetrable, and it is difficult to distinguish between Zi Su (referring to monks and lay people); one eye is fully open to the earth, and all directions are unobstructed; one eye takes into account both high and low, and all kinds of things are viewed together. Although this is the case, the monks of the original share, even if they meet on the road, must have another eye to reach the sky. Therefore, it is said that the Buddhas of the Three Worlds (San Shi Zhu Fo, the Buddhas of the past, present, and future) do not know, but the raccoon cat and the white cow know. And what do the raccoon cat and the white cow know? Want to understand? Fine rain and autumn curtains, thousands of households are in the rain; sunset towers, melodious flute sounds come.' In his later years, the master lived in seclusion in Hui Sheng Yan, narrating the mysteries of the Buddha, and wrote nine belts, including 'The Eye of the Buddha's True Dharma' (Fo Zheng Fa Yan Dai, the eye of the Buddha's true Dharma). 'The Buddha Dharma'

藏帶。理貫帶。事貫帶。理事縱橫帶。屈曲垂帶。妙葉兼帶。金針雙銷帶。平懷常實帶。學者既已傳誦。師曰。若據圓極法門本具十數。今此九帶已為諸人說了。更有一帶還見得么。若也見得親切分明。卻請出來對眾說看。說得分明許汝通前九帶圓明道眼。若見不親切說不相應。唯依吾語而為己解。則名謗法。諸人到此如何。眾無語。師叱之而去。

汝州寶應院法昭演教禪師。僧問。一言合道時如何。師曰。七顛八倒。曰學人禮拜。師曰教休不肯休。直待雨淋頭。問大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。為甚麼不得成佛道。師曰。赤腳騎鐵驢。直至海南居。上堂。十二時中許爾。一時絕學即是學佛法。不見阿難多聞第一。卻被迦葉擯出不得結集。方知聰明博學記持憶想向外馳求。與靈覺心轉沒交涉。五蘊殼中透脫不過。順情生喜違情生怒。蓋覆深厚自纏自縛無有解脫。流浪生死六根為患。眾苦所逼無自由分。而被妄心於中主宰。大丈夫兒早構取好。喝一喝曰參。上堂。寶應門風險。入者喪全身。作么生是出身句。若道不得三十年後。

唐州大乘山慧果禪師。僧問。如何是從上來傳底意。師曰。金盤拓出衆人看。問撥塵見佛時如何。師曰。撥塵即乖見佛即錯。曰總不如是時如何。師曰錯。問

【現代漢語翻譯】現代漢語譯本：藏帶（隱藏的意義）。理貫帶（通過理性理解的聯繫）。事貫帶（通過實踐經驗的聯繫）。理事縱橫帶（理性與實踐交織的聯繫）。屈曲垂帶（彎曲下垂的帶子，比喻複雜）。妙葉兼帶（精妙的細節相互關聯）。金針雙銷帶（用金針雙重固定的帶子，比喻珍貴）。平懷常實帶（平和的心態始終如一）。學者們已經傳誦這些。師父說：『如果根據圓滿至極的法門，本來就具備十種聯繫，現在這九種聯繫已經為你們說了。還有一種聯繫，你們能領會到嗎？如果能領會到，並且親切分明，就請出來當著大家的面說一說。如果說得明白，就允許你通達前面九種聯繫的圓明道眼。如果領會得不親切，說得不相應，只是按照我的話來解釋，那就叫做謗法。』你們各位到這裡怎麼樣了？眾人無語。師父呵斥他們離開了。汝州寶應院法昭演教禪師。有僧人問：『一句話與道相合時如何？』師父說：『七顛八倒。』僧人說：『學人禮拜。』師父說：『教你停止卻不肯停止，直到被雨淋濕頭。』問：『大通智勝佛（久遠劫前的一位佛），十劫坐在道場，佛法不現前，不得成佛道，為什麼不得成佛道？』師父說：『赤腳騎鐵驢，直到海南居住。』上堂說法：『十二時辰中允許你們，一時停止學習就是學習佛法。』不見阿難（佛陀的十大弟子之一，以多聞著稱）多聞第一，卻被迦葉（佛陀的大弟子之一）擯出不得參與結集。才知道聰明博學，記住憶想，向外馳求，與靈覺之心完全沒有關係。在五蘊（色、受、想、行、識）的殼中透脫不過。順從自己的情感就高興，違背自己的情感就生氣。蓋覆深厚，自己纏繞自己，沒有解脫。流浪生死，六根（眼、耳、鼻、舌、身、意）成為禍患。被眾多的痛苦所逼迫，沒有自由的份。而被妄心在其中主宰。大丈夫兒早點好好地努力。』喝一聲說：『參！』上堂說法：『寶應院的門很危險，進入的人會喪失全身。』怎麼說才是出身句？如果說不出來，三十年後… 唐州大乘山慧果禪師。有僧人問：『如何是從上來傳的意？』師父說：『金盤拓出衆人看。』問：『撥開塵土見到佛時如何？』師父說：『撥開塵土就錯了，見到佛也錯了。』問：『總不如是時如何？』師父說：『錯。』問

【English Translation】 English version: Hidden meaning. Connection through rational understanding. Connection through practical experience. Interwoven connection of reason and practice. A bent and hanging sash (metaphor for complexity). Subtle details are interconnected. A sash doubly secured with golden needles (metaphor for preciousness). A peaceful mind is always steadfast. Scholars have already recited these. The master said, 'If according to the perfect and ultimate Dharma gate, there are inherently ten connections, now these nine connections have already been explained to you. Is there still one more connection that you can perceive? If you can perceive it, and it is intimate and clear, then please come forward and speak it in front of everyone. If you can explain it clearly, then you will be allowed to understand the complete and bright Dharma eye of the previous nine connections. If you do not perceive it intimately, and your explanation is not corresponding, and you only interpret it according to my words, then that is called slandering the Dharma.' How are you all doing here? The assembly was silent. The master scolded them and left. Fazhao, the teaching Chan master of Baoying Monastery in Ruzhou. A monk asked, 'What is it like when a word aligns with the Dao?' The master said, 'Seven upside down, eight reversed.' The monk said, 'This student bows.' The master said, 'Telling you to stop, but you refuse to stop, until you are drenched in the rain.' Asked, 'The Great Universal Wisdom Excellence Buddha (a Buddha from a distant kalpa), sat in the Bodhimanda for ten kalpas, but the Buddha-dharma did not appear, and he could not attain Buddhahood. Why could he not attain Buddhahood?' The master said, 'Barefoot riding an iron donkey, all the way to living in Hainan.' Ascending the Dharma hall, he said, 'Among the twelve periods of the day, I allow you, stopping learning for one period is learning the Buddha-dharma.' Don't you see that Ananda (one of the Buddha's ten great disciples, known for his great learning) was foremost in hearing, but was expelled by Kashyapa (one of the Buddha's great disciples) and not allowed to participate in the assembly. Only then do we know that being clever and learned, remembering and recollecting, and seeking outward, has absolutely no connection with the mind of spiritual awareness. Unable to break through the shell of the five skandhas (form, feeling, perception, volition, consciousness). Being happy when things go your way, and angry when things go against your way. Covering deeply, entangling yourself, without liberation. Wandering in samsara, the six senses (eye, ear, nose, tongue, body, mind) become a calamity. Being oppressed by numerous sufferings, without freedom. And being dominated by the deluded mind within. Great heroes should strive well early on.' He shouted, 'Participate!' Ascending the Dharma hall, he said, 'The gate of Baoying Monastery is dangerous, those who enter lose their whole body.' What is a phrase of emergence? If you cannot say it, after thirty years... Huiguo, the Chan master of Dasheng Mountain in Tangzhou. A monk asked, 'What is the meaning transmitted from the past?' The master said, 'A golden plate is presented for everyone to see.' Asked, 'What is it like when one sees the Buddha by brushing away the dust?' The master said, 'Brushing away the dust is wrong, seeing the Buddha is also wrong.' Asked, 'What is it like when it is not like that at all?' The master said, 'Wrong.' Asked

如何是道。師曰。寬處寬窄處窄。曰如何是道中人。師曰。苦處若樂處樂。曰道與道中人相去多少。師曰。十萬八千。問如何是祖師西來意。曰天晴日出。曰學人不會。師曰。雨下泥生。

續傳燈錄卷第三

續傳燈錄卷第四目錄

大鑒下第十一世谷隱聰禪師法嗣三十五人金山曇穎禪師　洞庭慧月禪師仗錫修己禪師大乘德遵禪師竹園法顯禪師永福延照禪師景清居素禪師仁壽嗣珍禪師雲門顯欽禪師永慶光普禪師駙馬李遵勖居士英公夏竦居士(已上十二人見錄)龍華齊岳禪師石門守進禪師谷隱可宗禪師棲隱自然禪師承天[(工*凡)/言]元禪師湖州上方新禪師翠峰普禪師鳳皇了同禪師壽寧慧靈禪師雲門靈毅禪師安樂通照嚴禪師襲親圓慧禪師廣教了同禪師蘇州泗洲秘禪師雙林已禪師疏山古禪師普明澄禪師福勝集禪師廣德遠禪師普照和尚杭州覺圓上座文康公王曙居士谷隱薛大頭和尚(已上二十三人無錄)神鼎諲禪師法嗣十四人開聖寶情山主妙智光云禪師(已上二人見錄)夾山子英禪師潭州龍興禹禪師隨州善光蘭禪師枕峰清契禪師鰲口政禪師永康延超禪師德山懷宥禪師靈芝子政禪師蒙陽希譽禪師龍興慧牧禪師高田法明禪師靈巖文智和尚(已上十二人無錄)廣慧璉禪師法嗣七人華嚴道隆禪師慧力慧南禪師廣慧德宣禪

師文公楊億居士(已上四人見錄)華嚴明禪師佛跡云皎禪師雲臺己親禪師(已上三人無錄)梁山巖禪師法嗣一人梁山善糞禪師(見錄)道吾詮禪師法嗣一人天平契愚禪師(見錄)歸宗柔禪師法嗣九人羅漢行林禪師天童新禪師功臣覺軻禪師天童清簡禪師(已上四人見錄)護國法端禪師雪竇清禪師富樂智靜禪師古田道成禪師崇聖道珍禪師(已上五人無錄)百丈恒禪師法嗣三人西賢澄湜禪師萬壽德興禪師雲門知永禪師(已上三人見錄)撫州崇壽稠禪師法嗣四人云臺令岑禪師資國圓進禪師(已上二人見錄)凈土惟素禪師天童子凝禪師(已上二人無錄)云居錫禪師法嗣四人般若從進禪師清化志超禪師(已上二人見錄)凈眾先禪師法濟海蟾禪師(已上二人無錄)慈雲謐禪師法嗣一人谷隱法全禪師(無錄)石霜誠禪師法嗣一人嶽麓圭禪師(無錄)羅漢仁禪師法嗣一人龍潭從曉禪師(無錄) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第四

大鑒下第十一世

谷隱聰禪師法嗣

潤州金山曇穎達觀禪師。杭州丘氏子。首謁大陽玄禪師。遂問。洞山特設偏正君臣意明何事。陽曰。父母未生時事。師曰。如何體會。陽曰。夜半正明天曉不露。師惘然。遂謁谷隱舉前話。隱曰。大陽不道不是。

【現代漢語翻譯】現代漢語譯本：師文公楊億居士（以上四人見於記錄）華嚴明禪師、佛跡云皎禪師、雲臺己親禪師（以上三人未見於記錄）。梁山巖禪師的法嗣一人：梁山善糞禪師（見於記錄）。道吾詮禪師的法嗣一人：天平契愚禪師（見於記錄）。歸宗柔禪師的法嗣九人：羅漢行林禪師、天童新禪師、功臣覺軻禪師、天童清簡禪師（以上四人見於記錄），護國法端禪師、雪竇清禪師、富樂智靜禪師、古田道成禪師、崇聖道珍禪師（以上五人未見於記錄）。百丈恒禪師的法嗣三人：西賢澄湜禪師、萬壽德興禪師、雲門知永禪師（以上三人見於記錄）。撫州崇壽稠禪師的法嗣四人：雲臺令岑禪師、資國圓進禪師（以上二人見於記錄），凈土惟素禪師、天童子凝禪師（以上二人未見於記錄）。云居錫禪師的法嗣四人：般若從進禪師、清化志超禪師（以上二人見於記錄），凈眾先禪師、法濟海蟾禪師（以上二人未見於記錄）。慈雲謐禪師的法嗣一人：谷隱法全禪師（未見於記錄）。石霜誠禪師的法嗣一人：嶽麓圭禪師（未見於記錄）。羅漢仁禪師的法嗣一人：龍潭從曉禪師（未見於記錄）。《大正藏》第51冊 No. 2077 《續傳燈錄》《續傳燈錄》卷第四大鑒下第十一世谷隱聰禪師法嗣潤州金山曇穎達觀禪師。杭州丘氏之子。最初拜謁大陽玄禪師，於是問道：『洞山特意設立偏正君臣，意在闡明什麼事？』大陽說：『父母未生時的事。』禪師說：『如何體會？』大陽說：『夜半正是白天，天曉卻不顯露。』禪師茫然不解。於是拜謁谷隱，舉出之前的話。谷隱說：『大陽說的並非不對。』

【English Translation】 English version: Layman Yang Yi of Shi Wengong (the above four people are recorded), Chan Master Huayan Ming, Chan Master Foji Yunjiao, Chan Master Yuntai Jiqin (the above three people are not recorded). One Dharma heir of Chan Master Liangshan Yan: Chan Master Liangshan Shanfen (recorded). One Dharma heir of Chan Master Daowu Quan: Chan Master Tianping Qiyu (recorded). Nine Dharma heirs of Chan Master Guizong Rou: Chan Master Luohan Xinglin, Chan Master Tiantong Xin, Chan Master Gongchen Jueke, Chan Master Tiantong Qingjian (the above four people are recorded), Chan Master Huguo Faduan, Chan Master Xuedou Qing, Chan Master Fule Zijing, Chan Master Gutian Daocheng, Chan Master Chongsheng Daozhen (the above five people are not recorded). Three Dharma heirs of Chan Master Baizhang Heng: Chan Master Xixian Chengshi, Chan Master Wanshou Dexing, Chan Master Yunmen Zhiyong (the above three people are recorded). Four Dharma heirs of Chan Master Fuzhou Chongshou Chou: Chan Master Yuntai Lingcen, Chan Master Ziguo Yuanjin (the above two people are recorded), Chan Master Jingtu Weisu, Chan Master Tiantong Zining (the above two people are not recorded). Four Dharma heirs of Chan Master Yunju Xi: Chan Master Banruo Congjin, Chan Master Qinghua Zhichao (the above two people are recorded), Chan Master Jingzhong Xian, Chan Master Faji Haichan (the above two people are not recorded). One Dharma heir of Chan Master Ciyun Mi: Chan Master Guyin Faquan (not recorded). One Dharma heir of Chan Master Shishuang Cheng: Chan Master Yuelu Gui (not recorded). One Dharma heir of Chan Master Luohan Ren: Chan Master Longtan Congxiao (not recorded). Taisho Tripitaka Volume 51, No. 2077, Continued Records of the Transmission of the Lamp (Xu Chuan Deng Lu) Continued Records of the Transmission of the Lamp, Volume 4 Eleventh Generation After Dajian (Huineng) Dharma Heir of Chan Master Guyin Cong Chan Master Tan Ying Daguang of Jinshan in Runzhou. He was a son of the Qiu family in Hangzhou. He first visited Chan Master Dayang Xuan, and then asked: 'What is the meaning of Dongshan's special establishment of relative and absolute, sovereign and subject?' Dayang said: 'The matter before your parents were born.' The Chan Master said: 'How to understand it?' Dayang said: 'Midnight is precisely daytime, but dawn does not reveal it.' The Chan Master was at a loss. Then he visited Guyin and brought up the previous conversation. Guyin said: 'What Dayang said is not wrong.'

只是口門窄滿口說未盡。老僧即不然。師問。如何是父母未生時事。隱曰。糞墼子。師曰。如何是夜半正明天曉不露。隱曰。牡丹花下睡貓兒。師愈疑駭。一日普請。隱問。今日運薪邪。師曰然。隱曰云門問僧。人搬柴柴搬人如何會。師無對。隱曰。此事如人學書。點畫可效者工否者拙。蓋未能忘法耳。當筆忘手手忘心乃可也。師於是默契。良久曰。如石頭云。執事元是迷。契理亦非悟。隱曰。汝以為藥語為病語。師曰。是藥語。隱呵曰。汝以病為藥又安可哉。師曰。事如函得蓋。理如箭直鋒妙。寧有加者而猶以為病。實未喻旨。隱曰。妙至是亦只名理事。祖師意旨智識所不能到。矧事理能盡乎。故世尊云。理障礙正見知。事障續諸生死。師恍如夢覺曰。如何受用。隱曰。語不離窠臼。安能出蓋纏。師嘆曰。才涉唇吻便落意思。儘是死門終非活路。住后示眾曰。才涉唇吻便落意思。儘是死門俱非活路。直饒透脫猶在沉淪。莫教孤負平生虛度此世。要得不孤負平生么。拈拄杖卓一下曰。須是莫被拄杖瞞始得。看看拄杖子穿過爾諸人髑髏。𨁝跳入爾鼻孔里去也。又卓一下。僧問。經文最初兩字是甚麼字。師曰。以字。曰有甚麼交涉。師曰。八字。曰好賺人。師曰。謗斯經故獲罪如是。問一百二十斤鐵枷教阿誰擔。師曰。老

僧。曰自作自受。師曰。苦苦。問和尚還曾唸佛也無。師曰。不曾唸佛。曰為甚麼不念佛。師曰。怕污人口。上堂眾集定。首座出禮拜。師曰。好好問著。座低頭問話次師曰。今日不答話便歸方丈。上堂。山僧門庭別。已改諸方轍為文殊拔出眼裡楔。教普賢休嚼口中鐵。勸人放開骼(枯駕切)蛇手。與汝斫卻系驢橛。駐意擬思量。喝曰捏捏參。上堂。山僧平生意好相撲。只是無人搭對。今日且共首座搭對。捲起袈裟下座。索首座相撲。座才出。師曰。平地上吃交。便歸方丈。上堂。三世諸佛是奴婢。一大藏教是涕唾。良久曰。且道三世諸佛是誰奴婢。乃將拂子畫一畫曰。三世諸佛過這邊。且道一大藏教是誰涕唾。師乃自唾一唾。上堂。秤錘井底忽然浮。老鼠多年變作牛。慧空見了拍手笑。三腳猢猻差異猴。上堂。五千教典諸佛常談。八萬塵勞眾生妙用。猶未是金剛眼睛在。如何是金剛眼睛。良久曰瞎。上堂大眾集定。有僧才出禮拜。師曰。欲識佛性義當觀時節因緣。僧便問。如何是時節因緣。師便下座。問如何是向去底人。師曰。從歸青嶂里。不出白雲來。曰如何是卻來底人。師曰。自從游紫陌。誰肯隱青山。問如何是奪人不奪境。師曰。家裡已無回日信。路邊空有望鄉牌。曰如何是奪境不奪人。師曰。滄海儘教枯到

【現代漢語翻譯】現代漢語譯本僧人問：『是自作自受嗎？』趙州禪師說：『苦啊苦啊！』（有僧人）問：『和尚您還唸佛嗎？』趙州禪師說：『不曾唸佛。』（僧人）問：『為什麼不念佛？』趙州禪師說：『怕玷污了我的嘴。』趙州禪師上堂，大眾聚集完畢，首座出來禮拜。趙州禪師說：『好好地問。』首座低下頭正要發問，趙州禪師說：『今天不回答問題，我就回方丈了。』趙州禪師上堂：『我趙州禪師的門庭與衆不同，已經改變了其他地方的模式，像文殊菩薩拔出人們眼裡的木楔，教普賢菩薩停止咀嚼口中的鐵塊。勸人放開纏繞的蛇手，替你砍斷系驢的木樁。』『如果駐足思量，』趙州禪師喝道：『捏捏參！』趙州禪師上堂：『我趙州禪師平生喜歡摔跤，只是沒有人能搭得上。今天且與首座搭對。』（趙州禪師）捲起袈裟下座，要與首座摔跤，首座剛出來。趙州禪師說：『平地上吃虧。』便回方丈。趙州禪師上堂：『三世諸佛是奴婢，全部的佛經是涕唾。』良久，（趙州禪師）說：『那麼，三世諸佛是誰的奴婢呢？』於是拿起拂塵畫了一下說：『三世諸佛從這邊過。』『那麼，全部的佛經是誰的涕唾呢？』趙州禪師自己唾了一口。趙州禪師上堂：『秤錘在井底忽然浮起，老鼠多年後變成了牛。慧空禪師見了拍手大笑，三腳的猢猻差異於猴子。』趙州禪師上堂：『五千卷的教典是諸佛經常談論的，八萬種塵勞是眾生的巧妙運用。』『即使這樣，金剛眼睛在哪裡呢？』良久，（趙州禪師）說：『瞎！』趙州禪師上堂，大眾聚集完畢，有僧人出來禮拜。趙州禪師說：『想要認識佛性的意義，應當觀察時節因緣。』僧人便問：『什麼是時節因緣？』趙州禪師便下座。（有僧人）問：『什麼是離去的人？』趙州禪師說：『從歸青色的山裡，不從白雲中出來。』（僧人）問：『什麼是回來的人？』趙州禪師說：『自從遊歷繁華的道路，誰肯隱居在青山中？』（僧人）問：『什麼是奪人不奪境？』趙州禪師說：『家裡已經沒有回信的日子，路邊空有盼望家鄉的牌子。』（僧人）問：『什麼是奪境不奪人？』趙州禪師說：『滄海全部乾枯到……』

English version A monk asked: 'Is it self-inflicted suffering?' Master Zhaozhou said: 'Bitter, bitter!' A monk asked: 'Does the venerable monk still recite the Buddha's name?' Master Zhaozhou said: 'I have never recited the Buddha's name.' The monk asked: 'Why don't you recite the Buddha's name?' Master Zhaozhou said: 'I am afraid of defiling my mouth.' Master Zhaozhou ascended the hall. When the assembly had gathered, the head monk came forward and bowed. Master Zhaozhou said: 'Ask well.' As the head monk lowered his head to ask a question, Master Zhaozhou said: 'If you don't answer a question today, I will return to my abbot's quarters.' Master Zhaozhou ascended the hall: 'My Zhaozhou's gate is different, having changed the ways of other places, like Manjusri (Wenshu Pusa, Bodhisattva of wisdom) pulling out the wooden wedge from people's eyes, teaching Samantabhadra (Puxian Pusa, Bodhisattva of practice) to stop chewing the iron in his mouth. I advise people to release the entwining snake hand and chop off the stake tethering the donkey for you.' 'If you dwell on it and ponder,' Master Zhaozhou shouted: 'Nienie Can!' Master Zhaozhou ascended the hall: 'I, Zhaozhou, like wrestling all my life, but there is no one to match me. Today, I will match with the head monk.' Master Zhaozhou rolled up his kasaya (jiasha, monastic robe), descended from the seat, and wanted to wrestle with the head monk. As soon as the head monk came out, Master Zhaozhou said: 'Suffering a loss on level ground.' Then he returned to his abbot's quarters. Master Zhaozhou ascended the hall: 'The Buddhas of the three worlds are servants, and the entire Tripitaka (yida zangjiao, collection of Buddhist scriptures) is snot and spittle.' After a long while, Master Zhaozhou said: 'Then, whose servants are the Buddhas of the three worlds?' Thereupon, he took his whisk and drew a line, saying: 'The Buddhas of the three worlds pass this way.' 'Then, whose snot and spittle is the entire Tripitaka?' Master Zhaozhou spat once himself. Master Zhaozhou ascended the hall: 'The weight of a scale suddenly floats at the bottom of a well, and a mouse transforms into an ox after many years. When Huikong saw it, he clapped his hands and laughed, the three-legged monkey differs from the monkey.' Master Zhaozhou ascended the hall: 'The five thousand volumes of scriptures are what the Buddhas often talk about, and the eighty-four thousand defilements are the wonderful functions of sentient beings.' 'Even so, where are the diamond eyes?' After a long while, Master Zhaozhou said: 'Blind!' Master Zhaozhou ascended the hall. When the assembly had gathered, a monk came forward and bowed. Master Zhaozhou said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' The monk then asked: 'What are the conditions of the time?' Master Zhaozhou then descended from the seat. A monk asked: 'What is a person who is leaving?' Master Zhaozhou said: 'Returning from the green mountains, not coming out of the white clouds.' The monk asked: 'What is a person who is returning?' Master Zhaozhou said: 'Since traveling the prosperous roads, who is willing to live in seclusion in the green mountains?' The monk asked: 'What is taking the person but not the environment?' Master Zhaozhou said: 'There is no day for a letter to return home, and there is only a signpost for longing for home by the roadside.' The monk asked: 'What is taking the environment but not the person?' Master Zhaozhou said: 'The entire sea should be dried up to...'

【English Translation】 English version A monk asked: 'Is it self-inflicted suffering?' Master Zhaozhou said: 'Bitter, bitter!' A monk asked: 'Does the venerable monk still recite the Buddha's name?' Master Zhaozhou said: 'I have never recited the Buddha's name.' The monk asked: 'Why don't you recite the Buddha's name?' Master Zhaozhou said: 'I am afraid of defiling my mouth.' Master Zhaozhou ascended the hall. When the assembly had gathered, the head monk came forward and bowed. Master Zhaozhou said: 'Ask well.' As the head monk lowered his head to ask a question, Master Zhaozhou said: 'If you don't answer a question today, I will return to my abbot's quarters.' Master Zhaozhou ascended the hall: 'My Zhaozhou's gate is different, having changed the ways of other places, like Manjusri (Wenshu Pusa, Bodhisattva of wisdom) pulling out the wooden wedge from people's eyes, teaching Samantabhadra (Puxian Pusa, Bodhisattva of practice) to stop chewing the iron in his mouth. I advise people to release the entwining snake hand and chop off the stake tethering the donkey for you.' 'If you dwell on it and ponder,' Master Zhaozhou shouted: 'Nienie Can!' Master Zhaozhou ascended the hall: 'I, Zhaozhou, like wrestling all my life, but there is no one to match me. Today, I will match with the head monk.' Master Zhaozhou rolled up his kasaya (jiasha, monastic robe), descended from the seat, and wanted to wrestle with the head monk. As soon as the head monk came out, Master Zhaozhou said: 'Suffering a loss on level ground.' Then he returned to his abbot's quarters. Master Zhaozhou ascended the hall: 'The Buddhas of the three worlds are servants, and the entire Tripitaka (yida zangjiao, collection of Buddhist scriptures) is snot and spittle.' After a long while, Master Zhaozhou said: 'Then, whose servants are the Buddhas of the three worlds?' Thereupon, he took his whisk and drew a line, saying: 'The Buddhas of the three worlds pass this way.' 'Then, whose snot and spittle is the entire Tripitaka?' Master Zhaozhou spat once himself. Master Zhaozhou ascended the hall: 'The weight of a scale suddenly floats at the bottom of a well, and a mouse transforms into an ox after many years. When Huikong saw it, he clapped his hands and laughed, the three-legged monkey differs from the monkey.' Master Zhaozhou ascended the hall: 'The five thousand volumes of scriptures are what the Buddhas often talk about, and the eighty-four thousand defilements are the wonderful functions of sentient beings.' 'Even so, where are the diamond eyes?' After a long while, Master Zhaozhou said: 'Blind!' Master Zhaozhou ascended the hall. When the assembly had gathered, a monk came forward and bowed. Master Zhaozhou said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' The monk then asked: 'What are the conditions of the time?' Master Zhaozhou then descended from the seat. A monk asked: 'What is a person who is leaving?' Master Zhaozhou said: 'Returning from the green mountains, not coming out of the white clouds.' The monk asked: 'What is a person who is returning?' Master Zhaozhou said: 'Since traveling the prosperous roads, who is willing to live in seclusion in the green mountains?' The monk asked: 'What is taking the person but not the environment?' Master Zhaozhou said: 'There is no day for a letter to return home, and there is only a signpost for longing for home by the roadside.' The monk asked: 'What is taking the environment but not the person?' Master Zhaozhou said: 'The entire sea should be dried up to...'

底。青山直得碾為塵。曰如何是人境兩俱奪。師曰。天地尚空秦日月。山河不見漢君臣。曰如何是人境俱不奪。師曰。鶯囀千林花滿地。客遊三月草侵天。問如何是和尚家風。師曰。伸手不見掌。曰忽遇仙陀客來又作么生。師曰。對面千里。問師唱誰家曲宗風嗣阿誰。師曰。臨濟。曰恁么則谷隱的子也。師曰。德山。問如何是長法身。師曰。拄杖六尺。曰如何是短法身。師曰。運算元三寸。曰恁么則法身有二也。師曰。更有方圓在。上堂。諸方鉤又曲餌又香。奔湊猶如蜂。抱王因聖。這裡鉤又直餌又無。猶如水底捺葫蘆。舉拄杖作釣魚勢曰。深水取魚長信命。不曾將酒祭江神。擲拄杖下座。

蘇州洞庭翠峰慧月禪師。僧問。一花開五葉結果自然成時如何。師曰。脫卻籠頭卸卻角馱。曰拶出虛空去。處處盡聞香。師曰。云愁聞鬼哭。雪壓髑髏吟。問和尚未見谷隱時一句作么生道。師曰。步步登山遠。曰見后如何。師曰。驅驅信馬蹄。

明州仗錫山修已禪師杭州人。與浮山遠公游。嘗卓菴廬山佛手巖。后至四明山心獨居十餘載。虎豹為鄰。嘗曰。羊腸鳥道無人到。寂莫雲中一個人。爾後道俗聞風而至遂成禪林。僧問。如何是無縫塔。師曰。四棱著地。曰如何是塔中人。師曰。高枕無憂。問如何是祖師西來意。師

【現代漢語翻譯】底。青山直得碾為塵。（意為：徹底地，甚至可以將青山碾成塵土。）問：如何是人境兩俱奪？（意為：什麼是人與境兩者都空無的狀態？）師說：天地尚空秦日月，山河不見漢君臣。（意為：天地都空了，秦朝的日月早已過去；山河也消失了，漢朝的君臣也不復存在。）問：如何是人境俱不奪？（意為：什麼是人與境兩者都不空的狀態？）師說：鶯囀千林花滿地，客遊三月草侵天。（意為：黃鶯在千林中鳴叫，鮮花開滿大地；客人在三月里遊玩，野草蔓延到天邊。）問：如何是和尚家風？（意為：什麼是禪師的家風？）師說：伸手不見掌。（意為：伸手不見五指，形容禪風的深奧。）問：忽遇仙陀客來又作么生？（意為：忽然遇到仙陀（Saindhava，指印度信德地區的人）的客人來訪，該如何應對？）師說：對面千里。（意為：即使面對面，也相隔千里，形容禪意的深遠。）問：師唱誰家曲，宗風嗣阿誰？（意為：禪師您唱的是哪一家的曲調，宗風傳承自哪一位祖師？）師說：臨濟。（意為：臨濟宗。）問：恁么則谷隱的子也？（意為：這樣說來，您是谷隱（Guyin）的弟子了？）師說：德山。（意為：德山（Deshan）。）問：如何是長法身？（意為：什麼是長法身？）師說：拄杖六尺。（意為：六尺長的拄杖。）問：如何是短法身？（意為：什麼是短法身？）師說：運算元三寸。（意為：三寸長的算籌。）問：恁么則法身有二也？（意為：這樣說來，法身有兩種了？）師說：更有方圓在。（意為：還有方和圓的區別。）上堂：諸方鉤又曲餌又香，奔湊猶如蜂抱王因聖。（意為：各地的禪師們設下的鉤子是彎曲的，魚餌是香甜的，人們像蜜蜂一樣奔向蜂王，因為他們認為蜂王是神聖的。）這裡鉤又直餌又無，猶如水底捺葫蘆。（意為：而我這裡，鉤子是直的，沒有魚餌，就像在水底按葫蘆一樣，無從下手。）舉拄杖作釣魚勢曰：深水取魚長信命，不曾將酒祭江神。（意為：舉起拄杖，做出釣魚的姿勢說：在深水中釣魚，要長期相信自己的命運，不曾用酒來祭拜江神。）擲拄杖下座。（意為：扔下拄杖，走下禪座。）

蘇州洞庭翠峰慧月禪師。（意為：蘇州洞庭翠峰慧月（Huiyue）禪師。）僧問：一花開五葉結果自然成時如何？（意為：一朵花開了五片花瓣，結果自然形成時，該如何理解？）師說：脫卻籠頭卸卻角馱。（意為：脫下籠頭，卸下牛角上的馱子，比喻解脫束縛。）問：拶出虛空去，處處盡聞香。（意為：擠出虛空，到處都能聞到香味。）師說：云愁聞鬼哭，雪壓髑髏吟。（意為：烏雲愁悶，能聽到鬼的哭聲；雪壓在骷髏上，骷髏發出吟叫聲。）問：和尚未見谷隱時一句作么生道？（意為：禪師您未見到谷隱（Guyin）時，會怎麼說？）師說：步步登山遠。（意為：一步一步登山，路途遙遠。）問：見后如何？（意為：見到之後又如何？）師說：驅驅信馬蹄。（意為：驅趕著馬，任憑馬蹄奔跑。）

明州仗錫山修已禪師杭州人。（意為：明州仗錫山修已（Xiuyi）禪師，杭州人。）與浮山遠公游。（意為：曾與浮山遠公（Yuangong of Fushan）一同遊歷。）嘗卓菴廬山佛手巖。（意為：曾經在廬山佛手巖搭建茅庵。）后至四明山心獨居十餘載。（意為：後來到四明山心獨自居住了十餘年。）虎豹為鄰。（意為：與虎豹為鄰。）嘗曰：羊腸鳥道無人到，寂莫雲中一個人。（意為：曾說：羊腸小道，鳥兒飛過的路，沒有人能到達，寂寞地在雲中獨自一人。）爾後道俗聞風而至遂成禪林。（意為：此後，僧人和俗人聽聞他的名聲前來，於是形成了禪林。）僧問：如何是無縫塔？（意為：什麼是無縫塔？）師說：四棱著地。（意為：四棱著地，比喻穩固。）問：如何是塔中人？（意為：什麼是塔中人？）師說：高枕無憂。（意為：高枕無憂，比喻心境安寧。）問：如何是祖師西來意？（意為：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？) 現代漢語譯本 English version The bottom line. Even the green mountains can be ground into dust. Asked: 'What is the state where both the person and the environment are taken away?' The master said: 'Heaven and earth are still empty, the Qin dynasty's sun and moon; mountains and rivers are not seen, the Han dynasty's rulers and ministers.' Asked: 'What is the state where neither the person nor the environment is taken away?' The master said: 'Orioles sing in a thousand forests, flowers fill the ground; guests travel for three months, grass encroaches on the sky.' Asked: 'What is the family style of the monk?' The master said: 'Cannot see the palm when reaching out.' Asked: 'If a Saindhava (meaning: a person from the Sindh region of India) guest suddenly arrives, what should be done?' The master said: 'A thousand miles face to face.' Asked: 'Whose tune does the master sing, and whose lineage does the Zen style inherit?' The master said: 'Linji (Rinzai).' Asked: 'In that case, you are a descendant of Guyin (meaning: Valley Hermitage)?' The master said: 'Deshan (Tokusan).' Asked: 'What is the long Dharmakaya (meaning: the body of the Dharma)?' The master said: 'A six-foot staff.' Asked: 'What is the short Dharmakaya?' The master said: 'A three-inch counting stick.' Asked: 'In that case, there are two Dharmakayas?' The master said: 'There are also square and round shapes.' Ascending the hall: 'The hooks of various places are curved and the bait is fragrant, rushing together like bees embracing the king because of holiness. Here, the hook is straight and there is no bait, like pressing a gourd under water.' Raising the staff in a fishing posture, he said: 'Taking fish from deep water requires long-term faith in fate, never using wine to sacrifice to the river god.' Throwing the staff, he descended from the seat.

Zen Master Huiyue (meaning: Wisdom Moon) of Cuifeng (meaning: Emerald Peak) on Dongting (meaning: Cave Court) Mountain in Suzhou. A monk asked: 'When one flower blooms with five petals and the fruit naturally forms, what is it like?' The master said: 'Take off the halter and unload the horned pack.' Asked: 'Squeezing out of emptiness, everywhere the fragrance is heard.' The master said: 'Clouds worry, hearing ghosts cry; snow presses on skulls, chanting.' Asked: 'What would the master say before seeing Guyin?' The master said: 'Step by step, climbing the mountain far away.' Asked: 'What after seeing?' The master said: 'Driving, driving, trusting the horse's hooves.'

Zen Master Xiuyi (meaning: Cultivating Oneself) of Zhangxi (meaning: Relying on Staff) Mountain in Mingzhou (meaning: Bright Prefecture), a native of Hangzhou. He traveled with Yuan Gong (meaning: Distant Duke) of Fushan (meaning: Floating Mountain). He once built a hermitage on the Buddha's Hand Rock of Mount Lu. Later, he lived alone in the heart of Siming (meaning: Four Brightnesses) Mountain for more than ten years. Tigers and leopards were his neighbors. He once said: 'The sheep's intestines and bird's path are not reached by anyone, lonely is one person in the clouds.' Thereafter, Taoists and laypeople heard of his reputation and came, thus forming a Zen forest. A monk asked: 'What is a seamless pagoda?' The master said: 'Four edges touching the ground.' Asked: 'What is the person in the pagoda?' The master said: 'Pillowing high, without worries.' Asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming from the West)?'

【English Translation】 The bottom line. Even the green mountains can be ground into dust. Asked: 'What is the state where both the person and the environment are taken away?' The master said: 'Heaven and earth are still empty, the Qin dynasty's sun and moon; mountains and rivers are not seen, the Han dynasty's rulers and ministers.' Asked: 'What is the state where neither the person nor the environment is taken away?' The master said: 'Orioles sing in a thousand forests, flowers fill the ground; guests travel for three months, grass encroaches on the sky.' Asked: 'What is the family style of the monk?' The master said: 'Cannot see the palm when reaching out.' Asked: 'If a Saindhava guest suddenly arrives, what should be done?' The master said: 'A thousand miles face to face.' Asked: 'Whose tune does the master sing, and whose lineage does the Zen style inherit?' The master said: 'Linji.' Asked: 'In that case, you are a descendant of Guyin?' The master said: 'Deshan.' Asked: 'What is the long Dharmakaya?' The master said: 'A six-foot staff.' Asked: 'What is the short Dharmakaya?' The master said: 'A three-inch counting stick.' Asked: 'In that case, there are two Dharmakayas?' The master said: 'There are also square and round shapes.' Ascending the hall: 'The hooks of various places are curved and the bait is fragrant, rushing together like bees embracing the king because of holiness. Here, the hook is straight and there is no bait, like pressing a gourd under water.' Raising the staff in a fishing posture, he said: 'Taking fish from deep water requires long-term faith in fate, never using wine to sacrifice to the river god.' Throwing the staff, he descended from the seat.

Zen Master Huiyue of Cuifeng on Dongting Mountain in Suzhou. A monk asked: 'When one flower blooms with five petals and the fruit naturally forms, what is it like?' The master said: 'Take off the halter and unload the horned pack.' Asked: 'Squeezing out of emptiness, everywhere the fragrance is heard.' The master said: 'Clouds worry, hearing ghosts cry; snow presses on skulls, chanting.' Asked: 'What would the master say before seeing Guyin?' The master said: 'Step by step, climbing the mountain far away.' Asked: 'What after seeing?' The master said: 'Driving, driving, trusting the horse's hooves.'

Zen Master Xiuyi of Zhangxi Mountain in Mingzhou, a native of Hangzhou. He traveled with Yuan Gong of Fushan. He once built a hermitage on the Buddha's Hand Rock of Mount Lu. Later, he lived alone in the heart of Siming Mountain for more than ten years. Tigers and leopards were his neighbors. He once said: 'The sheep's intestines and bird's path are not reached by anyone, lonely is one person in the clouds.' Thereafter, Taoists and laypeople heard of his reputation and came, thus forming a Zen forest. A monk asked: 'What is a seamless pagoda?' The master said: 'Four edges touching the ground.' Asked: 'What is the person in the pagoda?' The master said: 'Pillowing high, without worries.' Asked: 'What is the meaning of the Patriarch's coming from the West?'

曰。泊船過海赤腳回鄉。

唐州大乘山德遵禪師。問谷隱曰。古人索火意旨如何。曰任他滅。師曰。滅后如何。曰初三十一。師曰。恁么則好時節也。曰。汝見甚麼道理。師曰。今日一場困。隱便打。師乃有頌曰。索火之機實快哉。藏鋒妙用少人精。要會我師親的旨。紅爐火盡不添柴。僧問世界圓融一句請師道。師曰。團團七尺餘。問如何是祖師西來意。師曰。鼻大眼深。上堂。上來又不問。下去又不疑。不知是不是。是即也大奇。便下座。荊南府竹園法顯禪師。僧問。如何是佛。師曰。好手畫不成。問如何是道。師曰。交橫十字。曰如何是道中人。師曰。往往不相識。

彭州永福院延照禪師。僧問。如何是彭州境。師曰。人馬合雜。僧以手作拽弓勢。師拈棒。僧擬議。師便打。

安吉州景清院居素禪師。僧問。即此見聞非見聞。為甚麼法身有三種病二種光。師曰。填凹就缺。問承和尚有言。寰中天子敕。塞外將軍令。如何是塞外將軍令。師曰揭。曰其中事如何。師曰蹴。曰莫便是和尚為人處也無。師彈指一下。問遠遠投師乞師一接。師曰。新羅人打鼓。曰如何領會。師曰。舶主未曾逢。問如何是末上一句。師曰。金剛樹下。曰如何是末後一句。師曰。拘尸城邊。曰向上更有事也無。師曰有。曰如

【現代漢語翻譯】現代漢語譯本：（僧人）說：『（就像）大船出海，（最終）赤腳回到家鄉。』

唐州大乘山德遵禪師，問谷隱禪師：『古人索火（比喻求法）的意旨是什麼？』（谷隱禪師）說：『任憑它熄滅。』德遵禪師說：『熄滅后如何？』（谷隱禪師）說：『初三十一（指每月初一和三十或三十一，暗示週而復始）。』德遵禪師說：『這麼說來，正是好時節啊。』（谷隱禪師）說：『你見到了什麼道理？』德遵禪師說：『今天真是困頓啊。』谷隱禪師便打了他。德遵禪師於是作了一首偈語：『索火的機鋒實在痛快啊，藏鋒的妙用很少有人精通。想要領會我老師親傳的旨意，（就像）紅爐火盡，不再添柴。』有僧人問：『世界圓融一句，請禪師開示。』（德遵禪師）說：『團團七尺多。』問：『如何是祖師西來意（指禪宗的根本宗旨）？』（德遵禪師）說：『鼻大眼深（形容胡人的相貌，暗示不可言說）。』上堂說法時說：『上來也不問，下去也不疑，不知是不是（這樣）。是這樣也就太奇怪了。』說完便下座。

荊南府竹園法顯禪師，有僧人問：『如何是佛？』（法顯禪師）說：『好手也畫不成。』問：『如何是道？』（法顯禪師）說：『交橫十字。』（僧人）說：『如何是道中人？』（法顯禪師）說：『往往不相識。』

彭州永福院延照禪師，有僧人問：『如何是彭州境？』（延照禪師）說：『人馬合雜。』僧人以手作出拉弓的姿勢，延照禪師拿起棒子。僧人猶豫，延照禪師便打了他。

安吉州景清院居素禪師，有僧人問：『即此見聞非見聞，為什麼法身有三種病、二種光？』（居素禪師）說：『填凹就缺。』問：『承蒙和尚您說過，寰中天子敕，塞外將軍令，如何是塞外將軍令？』（居素禪師）說：『揭。』（僧人）說：『其中事如何？』（居素禪師）說：『蹴。』（僧人）說：『莫非這就是和尚您為人處世的地方嗎？』（居素禪師）彈指一下。問：『遠遠地來投奔禪師，乞求禪師接引。』（居素禪師）說：『新羅人打鼓。』（僧人）說：『如何領會？』（居素禪師）說：『船主未曾逢。』問：『如何是末上一句？』（居素禪師）說：『金剛樹下。』（僧人）說：『如何是末後一句？』（居素禪師）說：『拘尸城邊。』（僧人）說：『向上更有事嗎？』（居素禪師）說：『有。』（僧人）說：『如

【English Translation】 English version: (The monk) said, 'A ship sails across the sea, (but one) returns home barefoot.'

Zen Master Dezun of Dacheng Mountain in Tangzhou, asked Gu Yin, 'What is the meaning of the ancients seeking fire (a metaphor for seeking the Dharma)?' (Gu Yin) said, 'Let it extinguish.' Dezun said, 'What happens after it extinguishes?' (Gu Yin) said, 'The first and the thirtieth/thirty-first (referring to the first and last days of the month, implying cyclical recurrence).' Dezun said, 'In that case, it is a good time.' (Gu Yin) said, 'What principle do you see?' Dezun said, 'Today is a day of exhaustion.' Gu Yin then struck him. Dezun then composed a verse: 'The mechanism of seeking fire is truly delightful, the subtle use of concealed sharpness is mastered by few. If you want to understand my teacher's personal intent, (it's like) when the fire in the red furnace is exhausted, no more firewood is added.' A monk asked, 'Please, Master, explain the phrase 'the world is perfectly integrated'.' (Dezun) said, 'Round and round, a little over seven feet.' Asked, 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism)?' (Dezun) said, 'Big nose, deep eyes (describing the appearance of a barbarian, implying unspeakable).' When ascending the platform to preach, he said, 'Coming up, you don't ask; going down, you don't doubt. I don't know if it is (so). If it is, then it is very strange.' Then he descended from the seat.

Zen Master Faxian of Zhuyuan in Jingnan Prefecture, a monk asked, 'What is Buddha?' (Faxian) said, 'Even a good hand cannot paint it.' Asked, 'What is the Dao?' (Faxian) said, 'Crisscrossing crossroads.' (The monk) said, 'What is a person in the Dao?' (Faxian) said, 'Often, they do not recognize each other.'

Zen Master Yanzhao of Yongfu Monastery in Pengzhou, a monk asked, 'What is the boundary of Pengzhou?' (Yanzhao) said, 'People and horses mixed together.' The monk made a gesture of pulling a bow, Yanzhao picked up a stick. The monk hesitated, and Yanzhao struck him.

Zen Master Jusu of Jingqing Monastery in Anji Prefecture, a monk asked, 'This very seeing and hearing is not seeing and hearing, why does the Dharmakaya have three kinds of sickness and two kinds of light?' (Jusu) said, 'Filling in the hollows and making up for the deficiencies.' Asked, 'I have heard the Master say, 'The Son of Heaven's edict within the realm, the General's command beyond the border,' what is the General's command beyond the border?' (Jusu) said, 'Reveal.' (The monk) said, 'What about the matter within it?' (Jusu) said, 'Kick.' (The monk) said, 'Could this be where the Master's way of dealing with people lies?' (Jusu) snapped his fingers. Asked, 'Coming from afar to seek the Master, begging the Master for guidance.' (Jusu) said, 'A Silla person beating a drum.' (The monk) said, 'How should I understand?' (Jusu) said, 'The shipowner has never met.' Asked, 'What is the last phrase?' (Jusu) said, 'Under the Vajra tree.' (The monk) said, 'What is the very last phrase?' (Jusu) said, 'Beside Kushinagar.' (The monk) said, 'Is there anything more beyond this?' (Jusu) said, 'Yes.' (The monk) said, 'If'

何是向上事。師曰。波旬拊掌呵呵笑。迦葉抬頭不識人。

處州仁壽嗣珍禪師。僧問。知師已得禪中旨。當陽一句為誰宣。師曰。土雞瓦犬。曰如何領會。師曰。門前不與山童掃。任意松釵滿路岐。上堂。明明無悟有法即迷。日上無雲麗天普照。眼中無翳空本無花。無智人前不得錯舉。參。

越州雲門顯欽禪師。上堂。良久曰。好個話頭。若到諸方不得錯舉。便下座。

果州永慶光普禪師。初問谷隱。古人道。來曰大悲院裡有齋意旨如何。曰日出隈陽坐。天寒不舉頭。師入室次隱曰。適來因緣汝作么生會。師曰。會則途中受用。不會則世諦流佈。曰未在更道。師拂袖便出。住后僧問。如何是佛法大意。師曰。蜀地用鑌鐵。

駙馬都尉李遵勖居士汴州人。謁谷隱問出家事。隱以崔趙公問徑山公案答之。公于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。公一日與堅上座送別。公問。近離上黨得屆中都方接麈譚。遽回虎錫指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處的的事作么生。座曰。利劍拂開天地靜。霜刀才舉鬥牛寒。公曰。恰值今日耳聵。座曰。一箭落雙鵰。公曰。上座為甚座著草鞋睡。座以衣袖一拂。公低頭曰。今日可謂降伏也。座曰。普化出僧堂。

【現代漢語翻譯】現代漢語譯本：什麼是向上之事？師父說：『波旬（Pāpīyas，欲界第六天之主，常以魔擾亂修行者）拍手呵呵笑，迦葉（Kāśyapa，釋迦牟尼佛的大弟子之一，以頭陀苦行著稱）抬頭卻不認識人。』

處州仁壽嗣珍禪師。有僧人問：『得知師父已領悟禪宗的宗旨，這當陽（直接、不隱晦）一句是為誰宣說的？』師父說：『泥土做的雞，瓦片做的狗。』僧人問：『如何領會？』師父說：『門前不讓山童打掃，任憑松樹的落枝堆滿岔路。』上堂說法：『明明之中若認為有法可悟，那就是迷惑。太陽升起，沒有云彩，麗日普照。眼中沒有翳障，空中本來就沒有花。在沒有智慧的人面前，不可隨便亂說。』參！

越州雲門顯欽禪師。上堂說法，停頓良久說：『好一個話頭（話題）。如果到了各處，不可隨便亂說。』便下座。

果州永慶光普禪師。最初問谷隱禪師：『古人說：『來日大悲院裡有齋』，意旨如何？』谷隱禪師說：『太陽從隈陽升起，就安坐不動，天氣寒冷也不抬頭。』光普禪師進入谷隱禪師的房間，谷隱禪師問：『剛才的因緣，你作何理解？』光普禪師說：『理解了就在途中受用，不理解就在世俗中流佈。』谷隱禪師說：『還不到位，再說一遍。』光普禪師拂袖便出。住持寺院后，有僧人問：『如何是佛法大意？』師父說：『蜀地用鑌鐵（精煉的鋼鐵）。』

駙馬都尉李遵勖居士，汴州人。拜見谷隱禪師，詢問出家之事。谷隱禪師用崔趙公問徑山禪師的公案回答他。李遵勖居士在言下大悟，作偈說：『學道必須是鐵漢，著手心頭便要決斷。直奔無上菩提，一切是非都不要管。』李遵勖居士一日與堅上座送別。李遵勖居士問：『最近離開上黨，到達中都才剛開始交談，就又要回到虎錫（指僧人）指向雲屏山的翠綠山峰，尋訪雪嶺的清澈溪流。不知此處彼處的的事究竟如何？』堅上座說：『利劍拂開天地靜，霜刀才舉鬥牛寒。』李遵勖居士說：『恰好今天我耳背了。』堅上座說：『一箭落雙鵰。』李遵勖居士說：『上座為何穿著草鞋睡覺？』堅上座用衣袖一拂。李遵勖居士低頭說：『今天可謂是被降伏了。』堅上座說：『普化（唐代禪僧）走出僧堂。』

【English Translation】 English version: What is the matter of upward striving? The Master said, 'Pāpīyas (Lord of the Sixth Heaven in the Desire Realm, who often disturbs practitioners with demons) claps his hands and laughs heartily, while Kāśyapa (one of Śākyamuni Buddha's great disciples, known for his ascetic practices) looks up but does not recognize the person.'

Chan Master Sizi Zhen of Renshou in Chuzhou. A monk asked, 'Knowing that the Master has attained the essence of Chan, for whom is this direct (unveiled, unhidden) statement declared?' The Master said, 'Clay chickens and tile dogs.' The monk asked, 'How should one understand this?' The Master said, 'The gate is not swept by the mountain boy, letting pine needles fill the crossroads.' Entering the hall for a Dharma talk: 'To clearly believe there is a Dharma to be realized is delusion. When the sun rises without clouds, the beautiful sky shines universally. When there is no cataract in the eye, emptiness is fundamentally without flowers. Do not speak carelessly before those without wisdom.' Participate!

Chan Master Xianqin of Yunmen in Yuezhou. Entering the hall for a Dharma talk, he paused for a long time and said, 'What a good topic. If you go to various places, do not speak carelessly.' Then he descended from the seat.

Chan Master Guangpu of Yongqing in Guozhou. Initially, he asked Gu Yin, 'The ancients said, 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' What is the meaning of this?' Gu Yin said, 'The sun rises from the corner of the Yang, and one sits still, not even lifting one's head when it is cold.' Guangpu entered Gu Yin's room, and Gu Yin asked, 'How do you understand the cause and condition just now?' Guangpu said, 'If understood, it is enjoyed on the way; if not understood, it is spread in the mundane world.' Gu Yin said, 'Not yet there, say it again.' Guangpu flicked his sleeve and left. After residing in the monastery, a monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Shu (ancient name for Sichuan) uses wrought iron.'

Layman Li Zunxu, Military Commissioner of the Imperial Guard, from Bianzhou. He visited Gu Yin and asked about leaving home. Gu Yin answered him with the case of Cui Zhao Gong asking Chan Master Jingshan. Layman Li Zunxu had a great awakening upon hearing this and composed a verse: 'To study the Way, one must be an iron man; once you start, you must decide in your heart. Go straight to unsurpassed Bodhi; do not concern yourself with right and wrong.' One day, Layman Li Zunxu was seeing off Senior Monk Jian. Layman Li Zunxu asked, 'Recently departing from Shangdang, arriving in Zhongdu, we just began to converse, and now you are returning to your tiger staff (referring to monks) pointing to the green peaks of Yunping Mountain, seeking the clear streams of Snow Mountain. I wonder, what is the matter of here and there?' Senior Monk Jian said, 'A sharp sword sweeps away the stillness of heaven and earth; a frosty blade raises, and the Dipper and Ox constellation turn cold.' Layman Li Zunxu said, 'It just so happens that I am deaf today.' Senior Monk Jian said, 'One arrow fells two eagles.' Layman Li Zunxu said, 'Why does the Senior Monk sleep in straw sandals?' Senior Monk Jian brushed his sleeve. Layman Li Zunxu lowered his head and said, 'Today, I can be said to have been subdued.' Senior Monk Jian said, 'Puhua (a Chan monk of the Tang Dynasty) walks out of the monks' hall.'

公臨終時膈胃躁熱。有尼道堅謂曰。眾生見劫盡。大火所燒時。都尉切宜照管主人公。公曰。大師與我煎一服藥來。堅無語。公曰。這師姑藥也不會煎得。公與慈明問答罷泊然而終。語見慈明傳中。

英公夏竦居士字子喬。自契機于谷隱。日與老衲游。偶上藍溥禪師至。公問。百骸潰散時那個是長老自家底藍曰。前月二十離蘄陽。公休去。藍卻問。百骸潰散時那個是相公自家底。公便喝。藍曰。喝則不無。畢竟那個是相公自家底。公對以偈曰。休認風前第一機。太虛何處著思惟。山僧若要通訊息。萬里無雲月上時。藍曰。也是弄精魂。

神鼎諲禪師法嗣

荊南府開聖寶情山主。僧問。如何是開聖境。師曰。三烏引路。曰如何是境中人。師曰。二虎巡山。

天臺山妙智寺光云禪師。僧問。如何是祖師西來意。師曰。東籬黃菊。曰意旨如何師曰。九日重陽。

廣慧璉禪師法嗣

東京華嚴道隆禪師。初參石門徹和尚。問曰。古者道。但得隨處安閑。自然合他古轍。雖有此語疑心未歇時如何。門曰。知有乃可隨處安閑。如人在州縣住。或聞或見千奇百怪。他總將作尋常。不知有而安閑。如人在村落住。有少聲色則驚怪傳說。師于言下有省。門盡授其洞上厥旨。后為廣慧嗣。一日福嚴承和

【現代漢語翻譯】現代漢語譯本：公臨終時，感到膈胃躁熱。有一位尼姑道堅對他說：『眾生看見劫難將盡，大火焚燒一切的時候，都尉您切切要照管好自己的主人公（指本性，真我）。』公說：『大師你給我煎一服藥來。』道堅無話可說。公說：『這師姑連藥也不會煎。』公與慈明禪師問答完畢，安然去世。這段話記載在《慈明傳》中。英公夏竦居士，字子喬，自從在谷隱禪師處契悟后，每天與老和尚們交往。一次，藍溥禪師來到，夏竦問：『百骸潰散的時候，哪個是長老您自己的？』藍溥說：『前個月二十我離開蘄陽。』夏竦說：『您休息去吧。』藍溥反問：『百骸潰散的時候，哪個是相公您自己的？』夏竦便喝斥一聲。藍溥說：『喝斥是不錯，但到底哪個是相公您自己的？』夏竦用偈語回答說：『休認風前第一機，太虛何處著思惟。山僧若要通訊息，萬里無雲月上時。』藍溥說：『也是弄精魂。』神鼎諲禪師的法嗣荊南府開聖寶情山主。有僧人問：『如何是開聖境？』山主說：『三烏引路。』僧人問：『如何是境中人？』山主說：『二虎巡山。』天臺山妙智寺光云禪師。有僧人問：『如何是祖師西來意（指禪宗的宗旨）？』禪師說：『東籬黃菊。』僧人問：『意旨如何？』禪師說：『九日重陽。』廣慧璉禪師的法嗣東京華嚴道隆禪師。最初參訪石門徹和尚，問道：『古人說，只要隨處安閒自在，自然就符合古人的規範。雖然有這句話，但疑心未消的時候該怎麼辦？』石門說：『知道有，才可以隨處安閒自在。就像人住在州縣，聽到或看到千奇百怪的事情，他都當作尋常事。不知道有而安閑，就像人住在村落，有一點聲色就驚怪傳說。』道隆禪師在言下有所領悟。石門徹和尚將洞山宗的宗旨全部傳授給他。後來道隆禪師成為廣慧璉禪師的法嗣。有一天，福嚴承和

【English Translation】 English version: When Duke was dying, he felt restlessness and heat in his diaphragm and stomach. A nun named Daojian said to him, 'When sentient beings see the kalpa (aeon) coming to an end and everything being burned by great fire, you, Commandant, must take good care of your main character (referring to one's true nature, true self).' Duke said, 'Master, please prepare a dose of medicine for me.' Daojian was speechless. Duke said, 'This nun doesn't even know how to prepare medicine.' After Duke finished his dialogue with Chan Master Ciming, he passed away peacefully. This account is recorded in 'The Biography of Ciming'. Layman Xia Song (Duke Ying), styled Ziqiao, after attaining enlightenment with Chan Master Guyin, spent his days associating with old monks. Once, Chan Master Lanpu arrived, and Xia Song asked, 'When the hundred bones disintegrate, which one is the Elder's own?' Lanpu said, 'I left Qiyang on the twentieth of last month.' Xia Song said, 'You should rest.' Lanpu retorted, 'When the hundred bones disintegrate, which one is Minister's own?' Xia Song then gave a shout. Lanpu said, 'Shouting is fine, but after all, which one is Minister's own?' Xia Song replied with a verse: 'Don't recognize the foremost mechanism before the wind; where in the great void can thought be placed? If the mountain monk wants to communicate news, it will be when the moon rises in a sky without ten thousand miles of clouds.' Lanpu said, 'It's still playing with the spirit.' Dharma heir of Chan Master Shen Dingyin The mountain master of Kaisheng Baoqing Monastery in Jingnan Prefecture. A monk asked, 'What is the Kaisheng realm?' The master said, 'Three crows lead the way.' The monk asked, 'What are the people in the realm?' The master said, 'Two tigers patrol the mountain.' Chan Master Guangyun of Miaozhi Monastery on Mount Tiantai. A monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to the essence of Zen Buddhism)?' The master said, 'Yellow chrysanthemums by the eastern fence.' The monk asked, 'What is the meaning?' The master said, 'The Double Ninth Festival.' Dharma heir of Chan Master Guanghui Lian Chan Master Daolong of Huayan Monastery in Tokyo. He initially visited Abbot Shimen Che and asked, 'The ancients said, 'Only by being at ease wherever one is, will one naturally accord with the ancient ways.' Although there is this saying, what should one do when doubt has not subsided?' Shimen said, 'Knowing that there is, one can be at ease wherever one is. It's like a person living in a prefecture or county, hearing or seeing all sorts of strange things, he treats them as ordinary. Not knowing that there is and being at ease is like a person living in a village, being startled and spreading rumors at the slightest sound or sight.' Chan Master Daolong had an awakening upon hearing these words. Abbot Shimen Che transmitted to him the entire essence of the Caodong (Soto) school. Later, Chan Master Daolong became the Dharma heir of Chan Master Guanghui Lian. One day, Chenghe of Fuyan

尚。問曰。禪師親見石門。如何卻嗣廣慧。師曰。我見廣慧。渠欲剃髮使我擎凳子來。慧曰。道者我有凳子詩聽取。乃曰放下便平穩。我時便肯伊。因敘在石門處所得。廣慧曰。石門所示如百味珍羞。只是飽人不得。師至和初游京客景德寺。日縱觀都市歸常二鼓。一夕不得入。臥于門之下。仁宗皇帝夢至寺門見龍蟠地。驚覺中夜遣中使視之。睹師熟睡鼻鼾。撼之驚矍問名歸奏。帝聞名道隆乃喜曰。吉徴也。明日召至便殿問宗旨。師奏對詳允。帝大悅。后以偈句相酬唱絡繹于道。或入對留宿禁中禮遇特厚。賜號應制明悟禪師。皇祐間詔大覺璉禪師。于化成殿演法。召師問話。機鋒迅捷。帝大悅侍衛皆山呼。師即奏疏舉璉自代。禁林待問秘殿談禪。乞歸廬山。帝覽表不允。有旨于曹門外建精舍延師。賜號華嚴禪院。開堂僧問。如何是道。師曰。高高低低。曰如何是道中人。師曰。腳瘦草鞋寬。師年八十餘示寂于盛暑。安坐七日手足柔和。全身塔于寺之東。

臨江軍慧力慧南禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。鐵牛不吃欄邊草。直上須彌頂上眠。曰恁么則昔日汝陽親得旨。臨江今日大敷揚。師曰。禮拜了退。問如何是佛。師曰。頭大尾小。曰未曉玄言乞師再指。師曰。眉長三尺二。曰恁么則人人皆頂戴見者盡

【現代漢語翻譯】現代漢語譯本：僧人尚問：『禪師您親身在石門修行，為何後來又師從廣慧禪師？』慧南禪師回答：『我見到廣慧禪師時，他想給我剃度，讓我拿凳子給他。』廣慧禪師說：『道者，我有一首關於凳子的詩，你聽聽：放下便平穩。』我當時就認可了他，於是講述了我在石門的領悟。廣慧禪師說：『石門所展示的，就像百味珍饈，只是不能讓人真正飽腹。』慧南禪師在至和年間初次遊歷京城，住在景德寺。他每天縱情觀賞都市風光，常常在二更時分才返回寺廟。一天晚上，他沒能進入寺門，就睡在門下。仁宗皇帝夢見來到寺門，看到一條龍盤踞在地上。他在驚醒后，半夜派遣太監去檢視。太監看到慧南禪師熟睡並打著鼾聲，搖醒他並詢問姓名后回去稟報。皇帝聽到道隆這個名字后非常高興，說：『這是吉祥的徵兆啊！』第二天，皇帝召見慧南禪師到便殿，詢問佛法宗旨。慧南禪師的回答詳盡允當，皇帝非常高興。後來，皇帝與慧南禪師之間互相用偈語唱和，絡繹不絕。慧南禪師有時入宮對答，甚至留在宮中住宿，受到了非常優厚的禮遇，被賜予『應制明悟禪師』的稱號。皇祐年間，皇帝下詔讓大覺璉禪師在化成殿演說佛法，並召見慧南禪師問話。慧南禪師的機鋒迅捷，皇帝非常高興，侍衛們都高呼萬歲。慧南禪師隨即上奏，舉薦璉禪師代替自己。慧南禪師在禁林中等待皇帝垂詢，在秘殿中談論禪法，後來請求返回廬山。皇帝看了奏章后沒有批準，下旨于曹門外建造精舍來供養慧南禪師，賜予『華嚴禪院』的稱號。開堂時，有僧人問：『什麼是道？』慧南禪師回答：『高高低低。』僧人問：『什麼是道中人？』慧南禪師回答：『腳瘦草鞋寬。』慧南禪師在八十多歲時，在盛夏示寂。他安然端坐七日，手足依然柔軟和順。他的全身被安葬在寺廟的東邊。臨江軍慧力慧南禪師。有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』慧南禪師回答：『鐵牛不吃欄邊草，直上須彌頂上眠。』僧人說：『這麼說來，昔日汝陽禪師親身得到了真傳，如今臨江禪師您才得以大力弘揚。』慧南禪師說：『禮拜完畢就退下吧。』僧人問：『什麼是佛？』慧南禪師回答：『頭大尾小。』僧人說：『我不明白您玄妙的言語，請禪師再次指點。』慧南禪師回答：『眉長三尺二。』僧人說：『這麼說來，人人都會頂戴，見者都會……』

【English Translation】 English version: Shang asked: 'Zen Master, you personally practiced at Shimen (Stone Gate), why did you later succeed Guanghui (Vast Wisdom)?' The Master replied: 'When I saw Guanghui, he wanted to shave my head and asked me to bring him a stool.' Guanghui said: 'Daoist, I have a poem about the stool, listen to it: Putting it down, it is stable.' At that time, I agreed with him, and then narrated my understanding at Shimen. Guanghui said: 'What Shimen shows is like a hundred delicacies, but it cannot truly satisfy people.' Huinan Zen Master first traveled to the capital during the Zhihe period and lived in Jingde Temple. He indulged in viewing the city scenery every day and often returned to the temple at the second watch of the night. One night, he could not enter the temple gate, so he slept under the gate. Emperor Renzong dreamed that he came to the temple gate and saw a dragon coiled on the ground. After waking up in shock, he sent an eunuch to check in the middle of the night. The eunuch saw Huinan Zen Master sleeping soundly and snoring, shook him awake and asked his name before returning to report. The emperor was very happy when he heard the name Daolong, saying: 'This is an auspicious sign!' The next day, the emperor summoned Huinan Zen Master to the side hall and asked about the principles of Buddhism. Huinan Zen Master's answers were detailed and appropriate, and the emperor was very pleased. Later, the emperor and Huinan Zen Master exchanged verses with each other, one after another. Huinan Zen Master sometimes entered the palace to answer questions and even stayed in the palace, receiving very generous treatment and being granted the title 'Response-to-Imperial-Edict Enlightened Zen Master'. During the Huangyou period, the emperor ordered Zen Master Dajue Lian to expound the Dharma in the Huacheng Hall and summoned Huinan Zen Master to ask questions. Huinan Zen Master's wit was quick, and the emperor was very happy, and the guards all shouted 'Long live!' Huinan Zen Master immediately submitted a memorial recommending Zen Master Lian to replace him. Huinan Zen Master waited for the emperor's inquiries in the forbidden forest and discussed Zen in the secret hall. Later, he requested to return to Mount Lu. The emperor did not approve after reading the memorial and ordered the construction of a hermitage outside the Cao Gate to support Huinan Zen Master, granting the title 'Huayan Zen Monastery'. At the opening ceremony, a monk asked: 'What is the Dao (the Way)?' The Master replied: 'High and low.' The monk asked: 'What is a person of the Dao?' The Master replied: 'Thin feet and wide straw sandals.' Huinan Zen Master passed away in the heat of summer at the age of eighty. He sat peacefully for seven days, and his hands and feet were still soft and supple. His whole body was buried to the east of the temple. Zen Master Huinan of Huili, Linjiang Army. A monk asked: 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master replied: 'The iron ox does not eat the grass by the fence, but goes straight to the top of Mount Sumeru to sleep.' The monk said: 'In that case, Zen Master Ruyang personally obtained the true transmission in the past, and today Zen Master Linjiang, you can greatly promote it.' The Master said: 'Bow down and retreat.' The monk asked: 'What is Buddha?' The Master replied: 'Big head and small tail.' The monk said: 'I don't understand your mysterious words, please give me further guidance.' The Master replied: 'Eyebrows are three feet two inches long.' The monk said: 'In that case, everyone will admire and those who see will...'

攢眉。師長噓一聲。僧拍一拍便禮拜。師曰。一任𨁝跳。

汝州廣慧德宣禪師。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。仲氏吹塤伯氏吹篪。曰。恁么則廣慧的子首山親孫也。師曰。椽堆里坐地不打阇梨。

文公楊憶居士字大年。建寧人。幼舉神嬰及壯負才名。而未知有佛。一日過同僚見讀金剛經。笑且罪之。彼讀自若。公疑之曰。是豈出孔孟之右乎。何佞甚。因閱數板懵然。始少敬信。後會翰林李公維勉令參問。及由秘書監出守汝州。首謁廣慧。慧接見公。便問。布鼓當軒擊。誰是知音者。慧曰。來風深辨。公曰。恁么則禪客相逢只彈指也。慧曰。君子可八。公應喏喏。慧曰。草賊大敗。夜語次慧曰。秘監曾與甚人道話來。公曰。某曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我只管看。未審恁么道還得么。慧曰。這裡即不然。公曰。請和尚別一轉語。慧以手作拽鼻勢曰。這畜生更𨁝跳在。公于言下脫然無疑。有偈曰。八角磨盤空里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。復杼其師承密證。寄李翰林曰。病夫夙以頑憃獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢周旋策發。俾其刳心之有詣。牆面之無慚者。誠出於席間床下矣。矧又故安公大師每垂誘導

【現代漢語翻譯】現代漢語譯本：皺著眉頭。師父長嘆一聲。那僧人拍了一下手就禮拜。師父說：『隨他跳吧。』

汝州廣慧德宣禪師（Ruzhou Guanghui Dexuan Chan Master）。有僧人問：『祖祖相傳，傳的是祖印（Zuyin，patriarchal seal），師父您現在得法于哪位？』師父說：『仲氏吹塤，伯氏吹篪（Zhong plays the Xun, Bo plays the Chi，比喻兄弟之間和諧）。』僧人說：『這麼說來，您就是廣慧禪師的嫡子，首山禪師的親孫了。』師父說：『在椽堆里坐著，不打阇梨（Dazhali，disciple）。』

文公楊憶居士（Wengong Yang Yi Layman），字大年。是建寧人。年幼時就被舉薦為神童，長大后也很有才名，但不知道有佛。一天，他到同事那裡，看到同事在讀《金剛經》（Diamond Sutra），就笑著責怪他。那人自顧自地讀。楊憶感到疑惑，說：『這難道比孔孟之道還高明嗎？真是太荒謬了。』於是就翻閱了幾頁，感到茫然不解，開始稍微有些敬畏和相信。後來，翰林李公維（Hanlin Li Gongwei）勸他去參訪請教。等到他從秘書監的職位調到汝州做長官，首先去拜訪了廣慧禪師。廣慧禪師接見了他，就問：『布鼓當軒擊，誰是知音者（Who is the one who understands when a cloth drum is struck in front of the hall?，比喻不被理解）。』廣慧禪師說：『來風深辨（The coming wind is deeply discerned）。』楊憶說：『這麼說來，禪客相逢，只需彈指（Zen practitioners only need to snap their fingers when they meet）。』廣慧禪師說：『君子可八（A gentleman can be divided into eight）。』楊憶應聲說：『喏喏（Nuo Nuo，yes yes）。』廣慧禪師說：『草賊大敗（The bandit is utterly defeated）。』晚上談話時，廣慧禪師問：『秘監您曾經和什麼人談論過佛法？』楊憶說：『我曾經問云巖諒監寺（Yunyan Liang Supervisor），兩個大蟲（dachong，tigers）相咬時如何？諒監寺說：『一合相（One united form）。』我說：『我只管看。』不知道這樣說對不對？』廣慧禪師說：『這裡可不是這樣。』楊憶說：『請和尚您換一種說法。』廣慧禪師用手做了個拽鼻子的姿勢，說：『這畜生更跳得厲害了。』楊憶在言下頓時了悟，毫無疑問。他寫了一首偈子說：『八角磨盤空里走，金毛師子變作狗。擬欲將身北斗藏，應須合掌南辰后（The octagonal millstone runs in the sky, the golden-haired lion turns into a dog. If you want to hide yourself in the Big Dipper, you must put your palms together behind the Southern Star）。』他又詳細地敘述了他師承的秘密印證，寄給李翰林說：『我這個病人，因為一向愚鈍而受到您的獎掖和關照，很早就聽聞了南宗的宗旨，長久地陪伴您在上京遊歷。一舉一動都向您請教，您周旋策劃，啓發我，使我能夠達到虛心求教的境界，不至於慚愧，這實在是出於席間床下啊。更何況還有故安公大師（Gu Angong Master）常常誘導我。』

【English Translation】 English version: Frowning. The master sighed. The monk clapped once and then bowed. The master said, 'Let him jump as he pleases.'

Chan Master Dexuan of Guanghui in Ruzhou (Ruzhou Guanghui Dexuan Chan Master). A monk asked, 'The ancestral seal (Zuyin, patriarchal seal) is passed down from ancestor to ancestor. From whom did you inherit the Dharma, Master?' The master said, 'Zhong plays the Xun, Bo plays the Chi (Zhong plays the Xun, Bo plays the Chi, a metaphor for harmony between brothers).' The monk said, 'In that case, you are the direct descendant of Chan Master Guanghui and the grandson of Chan Master Shoushan.' The master said, 'Sitting in a pile of rafters, not hitting the Dazhali (Dazhali, disciple).'

Layman Yang Yi, styled Danian (Wengong Yang Yi Layman), was from Jianning. He was recommended as a child prodigy in his youth and had a great reputation for talent when he grew up, but he did not know about Buddhism. One day, he went to a colleague's house and saw him reading the Diamond Sutra (Diamond Sutra), so he laughed and blamed him. The man read on as if nothing had happened. Yang Yi was puzzled and said, 'Is this superior to the teachings of Confucius and Mencius? It's ridiculous.' So he read a few pages and felt confused, and began to have some respect and belief. Later, Hanlin Li Gongwei (Hanlin Li Gongwei) encouraged him to visit and ask questions. When he was transferred from the position of Secretary Supervisor to Ruzhou as an official, he first visited Chan Master Guanghui. Chan Master Guanghui received him and asked, 'Who is the one who understands when a cloth drum is struck in front of the hall? (Who is the one who understands when a cloth drum is struck in front of the hall?, a metaphor for not being understood)' Chan Master Guanghui said, 'The coming wind is deeply discerned.' Yang Yi said, 'In that case, Zen practitioners only need to snap their fingers when they meet.' Chan Master Guanghui said, 'A gentleman can be divided into eight.' Yang Yi responded, 'Nuo Nuo (Nuo Nuo, yes yes).' Chan Master Guanghui said, 'The bandit is utterly defeated.' During an evening conversation, Chan Master Guanghui asked, 'Secretary Supervisor, who have you discussed the Dharma with?' Yang Yi said, 'I once asked Supervisor Yunyan Liang (Yunyan Liang Supervisor), what happens when two tigers (dachong, tigers) bite each other? Supervisor Liang said, 'One united form.' I said, 'I just watch.' I don't know if that's right?' Chan Master Guanghui said, 'It's not like that here.' Yang Yi said, 'Please, Master, give another explanation.' Chan Master Guanghui made a gesture of pulling his nose with his hand and said, 'This beast is jumping even more fiercely.' Yang Yi suddenly understood without any doubt. He wrote a verse saying, 'The octagonal millstone runs in the sky, the golden-haired lion turns into a dog. If you want to hide yourself in the Big Dipper, you must put your palms together behind the Southern Star.' He also described in detail the secret verification of his lineage and sent it to Hanlin Li, saying, 'I, this sick man, have been rewarded and cared for by you because of my usual dullness, and I have heard the teachings of the Southern School for a long time, and I have accompanied you on your travels in the capital for a long time. I ask you about everything I do, and you plan and inspire me, so that I can reach the realm of humbly seeking advice and not be ashamed, which is really from under the seat and bed. What's more, Master Gu Angong (Gu Angong Master) often guides me.'

。自雙林滅影只履西歸。中心浩然罔知所止。仍歲沉痾神慮迷恍。殆及少間再辨方位。又得雲門諒公大士見顧蒿蓬。諒之旨趣正與安公同轍。並自廬山云居歸宗而來。皆是法眼之流裔。去年假守茲郡。適會廣慧禪伯。實承嗣南院念。念嗣風穴。穴嗣先南院。南院嗣興化興化嗣臨濟。臨濟嗣黃檗。黃檗嗣百丈。丈嗣馬祖。祖出讓和尚。讓即曹溪之長嫡也。齋中務簡退食之暇。或坐邀而至。或命駕從之。請扣無方蒙滯頓釋。半歲之後曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物嚗然自落。積劫未明之事廓爾現前。固亦抉擇之洞分。應接之無蹇矣。重念先德率多參尋。如雪峰九上洞山三到投子遂嗣德山。臨濟得法于大愚終承黃檗。云巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。而終作石頭之裔。在古多有于理無嫌。病夫今繼紹之緣實屬於廣慧。而提激之自良出於鰲峰也。欣幸欣幸。公問廣慧曰。承和尚有言。一切罪業皆因財寶所生。勸人疏於財利。況南閻浮提眾生以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。慧曰。幡竿尖上鐵龍頭。公曰。海壇馬子似驢大。慧曰。楚雞不是丹山鳳。公曰。佛滅二千歲。比丘少慚愧。公置一百問請廣慧答。慧一一答回。公問李都尉曰。釋迦六年苦行成得甚麼事。尉

曰。擔折知柴重。公因微恙。問環大師曰。某今日忽違和。大師慈悲如何醫療。環曰。丁香湯一碗。公便作吐勢。環曰。恩愛成煩惱。環為煎藥次公叫曰。有賊。環下藥于公前叉手側立。公瞠目視之曰。少叢林漢。環拂袖而出。又一日問曰。某四大將欲離散。大師如何相救。環乃槌胸三下。公曰。賴遇作家。環曰。幾年學佛法。俗氣猶未除。公曰。禍不單行。環作噓噓聲。公書偈遺李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。尉見遂曰。泰山廟裡賣紙錢。尉即至公已逝矣。

梁山巖禪師法嗣

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

道吾詮禪師法嗣

相州天平山契愚禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。杖鼓兩頭打。問如何是祖師西來意。師曰。鎮州蘿蔔石。含茶居士問。法無動搖時如何。師曰。爾從潞府來。士曰。一步也不曾驀。師曰。因甚得到這裡。士曰。和尚睡語作么。師曰。放爾二十棒。官人問。無鄰可隔為甚麼不相見。師曰。怨阿誰。師廊下行次。見僧以拄杖示

之。僧便近前接。師便打。

歸宗柔禪師法嗣

南康軍羅漢行林祖印禪師。僧問。天垂甘露地涌七珍。是甚麼人分上事。師曰。謝汝相報。曰恁么則佛子住此地。即是佛受用去也。師曰。更須仔細。上堂才坐。忽有貓兒跳上身。師提起示眾曰。昔日南泉親斬卻。今朝耶舍示玄徒。而今賣與諸禪客。文契分明要也無。良久拋下貓兒。便下座。

明州天童新禪師。僧問。如何是密作用。師曰。何曾密。問心徑未通時如何。師曰。甚麼物礙汝。問求之不得時如何。師曰。用求作么。曰如何即是。師曰。何曾失卻。問如何是天童境。師曰。云無人種生何極。水有誰教去不回。

杭州功臣覺軻心印禪師。僧問。祖師不在東西山。未審在什麼處。師曰。且討。問如何是天真佛。師曰。爭敢裝點。

明州天童清簡禪師錢塘張氏子。師為事孤潔。時謂之簡浙客。僧問。如何是祖師西來意。師曰。不欲向汝道。曰請和尚道。師曰。達磨不可再來也。師晚居雪竇而終。塔于寺之東南隅。

百丈恒禪師法嗣

廬山棲賢澄湜禪師建寧人。僧問。趙州石橋度驢度馬。三峽石橋當度何人。師曰。蝦蟆蚯蚓。曰恁么則物物盡沾恩。師曰。踏不著。問仙洞昨朝師唱罷。棲賢今日請師宣。師曰。來日又作么生

【現代漢語翻譯】僧人於是走上前去迎接，禪師便打他。

歸宗柔禪師的法嗣

南康軍羅漢行林祖印禪師。有僧人問：『天降甘露，地涌七珍，這是什麼人的福分？』禪師說：『謝謝你告訴我。』僧人說：『這樣說來，佛子住在這裡，就是佛在享用嗎？』禪師說：『更要仔細體會。』禪師上堂剛坐下，忽然有貓跳到他身上。禪師提起貓向大眾展示說：『昔日南泉禪師親手斬殺了貓，今天耶舍尊者向玄徒展示。現在將貓賣給各位禪客，文書契約分明，要不要？』良久，放下貓，便下座。

明州天童新禪師。有僧人問：『什麼是秘密的作用？』禪師說：『何曾秘密？』問：『心路未通時如何？』禪師說：『什麼東西阻礙你？』問：『求之不得時如何？』禪師說：『用求做什麼？』問：『如何才是？』禪師說：『何曾失去？』問：『如何是天童境？』禪師說：『云無人種植，生機何其旺盛；水有誰教導，流去永不回頭。』

杭州功臣覺軻心印禪師。有僧人問：『祖師不在東西山，不知在什麼地方？』禪師說：『且去尋找。』問：『如何是天真佛？』禪師說：『怎敢裝飾？』

明州天童清簡禪師，錢塘張氏之子。禪師行事孤高純潔，當時人稱他為『簡浙客』。有僧人問：『如何是祖師西來意？』禪師說：『不想對你說。』僧人說：『請和尚說。』禪師說：『達磨（Bodhidharma）不可再來了。』禪師晚年居住在雪竇寺，在那裡圓寂，塔建在寺的東南角。

百丈恒禪師的法嗣

廬山棲賢澄湜禪師，建寧人。有僧人問：『趙州（Zhaozhou）石橋度驢度馬，三峽石橋當度何人？』禪師說：『蝦蟆（toad）蚯蚓（earthworm）。』僧人說：『這樣說來，萬物都沾受恩惠。』禪師說：『踏不著。』問：『仙洞昨天師父您唱過了，棲賢今天請師父您宣講。』禪師說：『來日又怎麼樣呢？』

【English Translation】 The monk then stepped forward to greet him, and the master struck him.

Successor of Zen Master Guizong Rou

Zen Master Zuyin Xinglin of Luohan in Nankang Army. A monk asked, 'Heaven sends down sweet dew, and the earth springs forth seven treasures. Whose share is this?' The master said, 'Thank you for informing me.' The monk said, 'In that case, when a Buddha's disciple dwells here, it is the Buddha who enjoys it?' The master said, 'You must examine it more carefully.' The master had just sat down in the hall when a cat suddenly jumped onto his body. The master picked it up and showed it to the assembly, saying, 'In the past, Nanquan (Nanquan, a Zen master) personally chopped it in two. Today, Yashas (Yashas, a disciple of the Buddha) demonstrates to the profound disciples. Now I sell it to all the Zen practitioners. The contract is clear. Do you want it or not?' After a long silence, he threw down the cat and descended from the seat.

Zen Master Xin of Tiantong in Mingzhou. A monk asked, 'What is the secret function?' The master said, 'When has it ever been secret?' Asked, 'What is it like when the path of the mind is not yet open?' The master said, 'What obstructs you?' Asked, 'What is it like when seeking is not attained?' The master said, 'What is the use of seeking?' Said, 'What is it then?' The master said, 'When has it ever been lost?' Asked, 'What is the realm of Tiantong (Tiantong Temple)?' The master said, 'Clouds are planted by no one, how boundless is their growth? Water is taught by no one, it flows away and never returns.'

Zen Master Kexin Jue of Gongchen in Hangzhou. A monk asked, 'The Patriarch is not on the Eastern or Western Mountains. I wonder where he is?' The master said, 'Go and search.' Asked, 'What is the true Buddha?' The master said, 'How dare I adorn him?'

Zen Master Qingjian of Tiantong in Mingzhou, son of the Zhang family of Qiantang. The master's conduct was solitary and pure, and he was known as 'Simple Zhe Guest' at the time. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'I don't want to tell you.' The monk said, 'Please, Master, tell me.' The master said, 'Bodhidharma (Bodhidharma) cannot come again.' The master lived in Xuedou (Xuedou Temple) in his later years and passed away there. His stupa is located in the southeast corner of the temple.

Successor of Zen Master Heng of Baizhang

Zen Master Chengshi of Qixian on Mount Lu, a native of Jianning. A monk asked, 'Zhaozhou's (Zhaozhou) stone bridge carries donkeys and horses. Whom should the stone bridge of the Three Gorges carry?' The master said, 'Toads (toad) and earthworms (earthworm).' The monk said, 'In that case, all things are soaked in grace.' The master said, 'You can't step on it.' Asked, 'The Immortal Cave was sung by the master yesterday. Today, Qixian invites the master to proclaim.' The master said, 'What will it be like tomorrow?'

。曰未審如何領會。師曰。箭過新羅。問如何是佛。師曰。張三李四。問古人斬蛇意旨如何。師曰。猶未知痛癢。問此是選佛場心空及第歸。學人如何得及第歸。師曰。不才謹退。晚參眾集。師曰。早晨不與諸人相見。今晚不可無言。便下座。問毗目仙人執善財手見微塵諸佛。只如未執手時見個甚麼。師曰。如今又見個甚麼。上堂良久曰。幸好一盤飯。不可糝椒姜。雖然如此試唼啖看。便下座。

蘇州萬壽德興禪師。僧問。如何是佛。師曰。大眾一時瞻仰。問如何是和尚為人一句。師曰。汝且自為。乃曰。問答俱備其誰得意。若向他求還成特地。老僧久處深山比為藏拙。何期今日入到萬壽門下。可謂藏之不得。既藏不得分明露現。未審諸人阿誰先見。如有見處出來對眾吐露個訊息。良久曰。久立珍重。

越州雲門雍熙永禪師。僧問。師子未出窟時如何。師曰。且莫哮吼。曰出窟后如何。師曰。退後著。問如何是古佛徑路。師曰。誰不履踐。問如何是學人休心息意處。師曰。拗折住杖得也未。問心王出敕時如何。師曰。更宣一遍看。問如何是決定義。師曰。不可執著。問如何是佛法大意。師曰。此意不小。

崇壽稠禪師法嗣

泉州雲臺山令岑禪師本州蔡氏子。僧問。如何是雲臺境。師曰。前山

後山。曰如何是境中人。師曰。瞌睡漢。

杭州資國圓進山主本州人。僧問。丹霞燒木佛意旨如何。師曰。招因帶果。問庭前柏樹子意旨如何。師曰。碧眼胡僧笑點頭。問古人道。東家作驢西家作馬意旨如何。師曰。相識滿天下。

云居錫禪師法嗣

臺州般若從進禪師。僧問。古澗寒泉時如何。師曰切忌飲著。曰飲著又如何。師曰。喪卻汝性命。

越州清化志超禪師杭州董氏子。僧問。如何是佛。師曰。汝是甚麼人。曰莫便是也無。師曰。是即沒交涉。

續傳燈錄卷第四

續傳燈錄卷第五目錄

大鑒下第十一世洞山曉聰禪師法嗣六人云居曉舜禪師大溈懷宥禪師佛日契嵩禪師太守許式郎中(已上四人見錄)　百丈暹禪師建山堅禪師(已上二人無錄)泐潭懷澄禪師法嗣三十三人育王懷璉禪師靈隱云知禪師承天惟簡禪師九峰鑒韶禪師西塔顯殊禪師崇善用良禪師慧力有文禪師雪峰象敦禪師云居守億禪師洞山永孚禪師令滔首座(已上十一人見錄)壽聖普誗禪師金鵝靜旻禪師廣慧遇新禪師會初慶誠禪師清陽忠禪師南泉靖禪師智者岳禪師靈泉子象禪師壽聖志明禪師永安智禪師南蕩利勤禪師衡岳永恩和尚蘇州洪澤禪師洪州元亨和尚明州啟霞和尚天聖道禪師大溈智明禪師臨安慧和禪師永安道升禪

【現代漢語翻譯】現代漢語譯本後山問：『如何是境中人？』（如何理解身處境界中的人？）師父說：『瞌睡漢。』（昏昏沉沉的人。）

杭州資國圓進山主，本州人。僧人問：『丹霞燒木佛意旨如何？』（丹霞禪師燒木佛的用意是什麼？）師父說：『招因帶果。』（種下原因，帶來結果。）問：『庭前柏樹子意旨如何？』（庭前的柏樹子的含義是什麼？）師父說：『碧眼胡僧笑點頭。』（碧眼的胡僧笑著點頭。）問：『古人道，東家作驢西家作馬意旨如何？』（古人說，東家做驢西家做馬，是什麼意思？）師父說：『相識滿天下。』（到處都是認識的人。）

云居錫禪師法嗣

臺州般若從進禪師。僧人問：『古澗寒泉時如何？』（古老山澗的寒冷泉水是什麼樣的？）師父說：『切忌飲著。』（千萬不要喝它。）問：『飲著又如何？』（喝了又會怎麼樣？）師父說：『喪卻汝性命。』（喪失你的性命。）

越州清化志超禪師，杭州董氏子。僧人問：『如何是佛？』（什麼是佛？）師父說：『汝是甚麼人？』（你是誰？）問：『莫便是也無？』（難道就是那個嗎？）師父說：『是即沒交涉。』（是就沒關係了。）

續傳燈錄卷第四

續傳燈錄卷第五目錄

大鑒下第十一世洞山曉聰禪師法嗣六人云居曉舜禪師大溈懷宥禪師佛日契嵩禪師太守許式郎中(已上四人見錄)　百丈暹禪師建山堅禪師(已上二人無錄)泐潭懷澄禪師法嗣三十三人育王懷璉禪師靈隱云知禪師承天惟簡禪師九峰鑒韶禪師西塔顯殊禪師崇善用良禪師慧力有文禪師雪峰象敦禪師云居守億禪師洞山永孚禪師令滔首座(已上十一人見錄)壽聖普誗禪師金鵝靜旻禪師廣慧遇新禪師會初慶誠禪師清陽忠禪師南泉靖禪師智者岳禪師靈泉子象禪師壽聖志明禪師永安智禪師南蕩利勤禪師衡岳永恩和尚蘇州洪澤禪師洪州元亨和尚明州啟霞和尚天聖道禪師大溈智明禪師臨安慧和禪師永安道升禪

【English Translation】 English version Houshan asked: 'What is a person in a realm?' (How to understand a person who is in a certain state of mind or environment?) The Master said: 'A sleepyhead.' (A drowsy person.)

The Abbot Yuanjin of Ziguo Monastery in Hangzhou was a native of this prefecture. A monk asked: 'What is the meaning of Danxia burning a wooden Buddha?' (What was the intention of Zen Master Danxia burning a wooden Buddha?) The Master said: 'Inviting cause and carrying result.' (Planting the cause and bringing the result.) Asked: 'What is the meaning of the cypress tree in front of the courtyard?' (What is the meaning of the cypress tree in front of the courtyard?) The Master said: 'The blue-eyed barbarian monk smiles and nods.' (The blue-eyed barbarian monk smiles and nods.) Asked: 'The ancients said, 'The family to the east makes a donkey, the family to the west makes a horse,' what is the meaning of this?' (The ancients said, 'The family to the east makes a donkey, the family to the west makes a horse,' what does this mean?) The Master said: 'Acquaintances are all over the world.' (There are acquaintances everywhere.)

Lineage of Zen Master Yunju Xi

Zen Master Congjin of Prajna Monastery in Taizhou. A monk asked: 'What is it like at the time of a cold spring in an ancient ravine?' (What is it like at the time of a cold spring in an ancient ravine?) The Master said: 'Absolutely avoid drinking it.' (Absolutely avoid drinking it.) Asked: 'What if I drink it?' (What if I drink it?) The Master said: 'You will lose your life.' (You will lose your life.)

Zen Master Zhichao of Qinghua Monastery in Yuezhou was a son of the Dong family of Hangzhou. A monk asked: 'What is Buddha?' (What is Buddha?) The Master said: 'Who are you?' (Who are you?) Asked: 'Could it be that?' (Could it be that?) The Master said: 'If it is, then there is no connection.' (If it is, then there is no connection.)

Continued Transmission of the Lamp, Volume Four

Continued Transmission of the Lamp, Volume Five, Table of Contents

Under the Great Mirror, the eleventh generation, Zen Master Xiaocong of Dongshan, had six Dharma heirs: Zen Master Xiaoshun of Yunju, Zen Master Huaiyou of Dawei, Zen Master Qisong of Fori, Prefect Xu Shi Langzhong (the above four are recorded), Zen Master Xian of Baizhang, Zen Master Jian of Jianshan (the above two are not recorded). Zen Master Huaicheng of Letan had thirty-three Dharma heirs: Zen Master Huailian of Yuwang, Zen Master Yunzhi of Lingyin, Zen Master Weijian of Chengtian, Zen Master Jianshao of Jiufeng, Zen Master Xianshu of Xita, Zen Master Yongliang of Chongshan, Zen Master Youwen of Huili, Zen Master Xiangdun of Xuefeng, Zen Master Shouyi of Yunju, Zen Master Yongfu of Dongshan, Chief Seat Lingtao (the above eleven are recorded), Zen Master Puchan of Shousheng, Zen Master Jingmin of Jin'e, Zen Master Yuxin of Guanghui, Zen Master Qingcheng of Huichu, Zen Master Zhong of Qingyang, Zen Master Jing of Nanquan, Zen Master Yue of Zhizhe, Zen Master Zixiang of Lingquan, Zen Master Zhiming of Shousheng, Zen Master Zhi of Yongan, Zen Master Liqin of Nandang, Monk Yongen of Hengyue, Zen Master Hongze of Suzhou, Monk Yuanheng of Hongzhou, Monk Qixia of Mingzhou, Zen Master Daoshan of Tiansheng, Zen Master Zhiming of Dawei, Zen Master Huihe of Lin'an, Zen Master Daosheng of Yongan.

師藥山紹新禪師雙嶺處賢禪師歸宗守輪禪師(已上二十二人無錄)洞山自寶禪師法嗣七人洞山清辯禪師(一人見錄)洞山鑒遷禪師月華海林禪師月華慶雍禪師南臺文禪師華光誨禪師長慶慧恩禪師(已上六人無錄)北塔思廣禪師法嗣三人玉泉承皓禪師(一見見錄)永樂德忠禪師北塔從穩禪師(二人無錄)云蓋志颙禪師法嗣二人云居文慶禪師(一人見錄)棲賢堅禪師(一人無錄)翠峰慧颙禪師法嗣二人廣果擇能禪師德山讓禪師(已上二人無錄)四祖端禪師法嗣一人廣明常委禪師(見錄)海會通禪師法嗣二人水南文秀禪師承天和禪師(二人無錄)雁蕩文吉禪師法嗣一人凈光為覺禪師(見錄)金山瑞新禪師法嗣四人天聖守道禪師(一人見錄)天聖楚祥禪師極樂用基禪師上方守能禪師(已上三人無錄)上方齊岳禪師法嗣一人東山順宗禪師(見錄)育王常坦禪師法嗣二人育王澄逸禪師湖山擇賢禪師(已上二人無錄)夾山惟俊禪師法嗣一人夾山道禪師(無錄)北禪智賢禪師法嗣七人興化紹銑禪師法昌倚遇禪師廣因擇要禪師(已上三人見錄)興化暉禪師北禪順禪師白兆垂素禪師南嶽子祥禪師(已上四人無錄)開先善暹禪師法嗣十三人云居了元禪師智海本逸禪師天童元楚禪師萬杉善爽禪師(已上四人見錄)鵝湖恭禪師九仙元舜禪師廣慧文

【現代漢語翻譯】現代漢語譯本藥山紹新禪師、雙嶺處賢禪師、歸宗守輪禪師（以上二十二人，事蹟未被記錄）。洞山自寶禪師的法嗣七人：洞山清辯禪師（一人事蹟被記錄）。洞山鑒遷禪師、月華海林禪師、月華慶雍禪師、南臺文禪師、華光誨禪師、長慶慧恩禪師（以上六人，事蹟未被記錄）。北塔思廣禪師的法嗣三人：玉泉承皓禪師（一人事蹟被記錄）。永樂德忠禪師、北塔從穩禪師（二人，事蹟未被記錄）。云蓋志颙（yún gài zhì yóng）禪師的法嗣二人：云居文慶禪師（一人事蹟被記錄）。棲賢堅禪師（一人，事蹟未被記錄）。翠峰慧颙（cuì fēng huì yóng）禪師的法嗣二人：廣果擇能禪師、德山讓禪師（以上二人，事蹟未被記錄）。四祖端禪師的法嗣一人：廣明常委禪師（事蹟被記錄）。海會通禪師的法嗣二人：水南文秀禪師、承天和禪師（二人，事蹟未被記錄）。雁蕩文吉禪師的法嗣一人：凈光為覺禪師（事蹟被記錄）。金山瑞新禪師的法嗣四人：天聖守道禪師（一人事蹟被記錄）。天聖楚祥禪師、極樂用基禪師、上方守能禪師（以上三人，事蹟未被記錄）。上方齊岳禪師的法嗣一人：東山順宗禪師（事蹟被記錄）。育王常坦禪師的法嗣二人：育王澄逸禪師、湖山擇賢禪師（以上二人，事蹟未被記錄）。夾山惟俊禪師的法嗣一人：夾山道禪師（事蹟未被記錄）。北禪智賢禪師的法嗣七人：興化紹銑禪師、法昌倚遇禪師、廣因擇要禪師（以上三人事蹟被記錄）。興化暉禪師、北禪順禪師、白兆垂素禪師、南嶽子祥禪師（以上四人，事蹟未被記錄）。開先善暹禪師的法嗣十三人：云居了元禪師、智海本逸禪師、天童元楚禪師、萬杉善爽禪師（以上四人事蹟被記錄）。鵝湖恭禪師、九仙元舜禪師、廣慧文禪師...

【English Translation】 English version Zen Master Yaoshan Shaoxin, Zen Master Shuangling Chuxian, Zen Master Guizong Shoulun (The above twenty-two masters, their records are not available). Seven Dharma heirs of Zen Master Dongshan Zibao: Zen Master Dongshan Qingbian (One person's record is available). Zen Master Dongshan Jianqian, Zen Master Yuehua Hailin, Zen Master Yuehua Qingyong, Zen Master Nantai Wen, Zen Master Huaguang Hui, Zen Master Changqing Huien (The above six masters, their records are not available). Three Dharma heirs of Zen Master Beita Siguan: Zen Master Yuquan Chenghao (One person's record is available). Zen Master Yongle Dezhong, Zen Master Beita Congwen (Two people, their records are not available). Two Dharma heirs of Zen Master Yungai Zhiyong: Zen Master Yunju Wenqing (One person's record is available). Zen Master Qixian Jian (One person, his record is not available). Two Dharma heirs of Zen Master Cuifeng Huiyong: Zen Master Guangguo Zeneng, Zen Master Deshan Rang (The above two masters, their records are not available). One Dharma heir of Zen Master Sizu Duan: Zen Master Guangming Changwei (His record is available). Two Dharma heirs of Zen Master Haihui Tong: Zen Master Shuinan Wenxiu, Zen Master Chengtian He (Two people, their records are not available). One Dharma heir of Zen Master Yandang Wenji: Zen Master Jingguang Weijue (His record is available). Four Dharma heirs of Zen Master Jinshan Ruixin: Zen Master Tiansheng Shoudao (One person's record is available). Zen Master Tiansheng Chuxiang, Zen Master Jile Yongji, Zen Master Shangfang Shouneng (The above three masters, their records are not available). One Dharma heir of Zen Master Shangfang Qiyue: Zen Master Dongshan Shunzong (His record is available). Two Dharma heirs of Zen Master Yuwang Changtan: Zen Master Yuwang Chengyi, Zen Master Hushan Zexian (The above two masters, their records are not available). One Dharma heir of Zen Master Jiashan Weijun: Zen Master Jiashan Dao (His record is not available). Seven Dharma heirs of Zen Master Beichan Zhixian: Zen Master Xinghua Shaoxian, Zen Master Fachang Yiyu, Zen Master Guangyin Zhiyao (The above three people's records are available). Zen Master Xinghua Hui, Zen Master Beichan Shun, Zen Master Baizhao Chuisu, Zen Master Nanyue Zixiang (The above four masters, their records are not available). Thirteen Dharma heirs of Zen Master Kaixian Shanxian: Zen Master Yunju Liaoyuan, Zen Master Zhihai Benyi, Zen Master Tiantong Yuanchu, Zen Master Wanshan Shanshuang (The above four people's records are available). Zen Master Ehu Gong, Zen Master Jiuxian Yuanshun, Zen Master Guanghui Wen...

深禪師開先海淵禪師安國思皎禪師上方善全禪師法濟善禪師長慶紹新禪師洞山慧圓禪師(已人九人無錄)禾山楚才禪師法嗣五人曹山雄禪師(一人見錄)北禪升禪師報恩紹端禪師薦福守機禪師新豐全湛禪師(已上四人無錄)資聖感勤禪師法嗣二人本覺省文禪師資聖子璋禪師(已上二人無錄)欽山悟勤禪師法嗣一人梁山應圓禪師(見錄)

續傳燈錄卷第五目錄大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第五

大鑒下第十一世

洞山曉聰禪師法嗣

南康軍云居曉舜禪師瑞州人也。少年粗猛。忽悟浮幻投師出家。乃修細行參洞山。一日如武昌行乞。首謁劉公居士家。士高行為時所敬。意所與奪莫不從之。師時年少不知其飽參頗易之。士曰。老漢有一問。若相契即開疏。如不契即請還山。遂問。古鏡未磨時如何。師曰。黑似漆。士曰。磨后如何。師曰。照天照地。士長揖曰。且請上人還山。拂袖入宅師懡㦬即還洞山。山問其故。師具言其事。山曰。爾問我我與爾道。師理前問。山曰。此去漢陽不遠。師進后語。山曰。黃鶴樓前鸚鵡洲。師于言下大悟。機鋒不可觸。住后僧問。承師有言。不談玄不說妙。去此二途如何指示。師曰。蝦蟆趕鷂子。曰全因此問也。師曰。老

【現代漢語翻譯】現代漢語譯本深禪師、開先海淵禪師、安國思皎禪師、上方善全禪師、法濟善禪師、長慶紹新禪師、洞山慧圓禪師（以上九人，事蹟未被收錄）。禾山楚才禪師的法嗣有五人：曹山雄禪師（一人事蹟被收錄）、北禪升禪師、報恩紹端禪師、薦福守機禪師、新豐全湛禪師（以上四人，事蹟未被收錄）。資聖感勤禪師的法嗣有二人：本覺省文禪師、資聖子璋禪師（以上二人，事蹟未被收錄）。欽山悟勤禪師的法嗣有一人：梁山應圓禪師（事蹟被收錄）。

《續傳燈錄》卷第五目錄（大正藏第51冊 No. 2077 《續傳燈錄》）

《續傳燈錄》卷第五

大鑒下第十一世

洞山曉聰禪師的法嗣

南康軍云居曉舜禪師，是瑞州人。少年時粗魯勇猛，後來醒悟到世事虛幻，於是投師出家。他修習細微的修行，參訪洞山曉聰禪師。有一天，他像在武昌一樣去乞食，首先拜訪了劉公居士的家。劉公居士以高尚的品行為當時人們所敬重，他的意見和決定沒有人不聽從。曉舜禪師當時年紀還小，不知道劉公居士已經飽參，所以有些輕視他。劉公居士說：『老漢我有一個問題，如果能與你相契合，我就打開門讓你進來；如果不契合，就請你回山。』於是問道：『古鏡未磨時如何？』曉舜禪師回答說：『黑似漆。』劉公居士說：『磨后如何？』曉舜禪師回答說：『照天照地。』劉公居士長揖一禮說：『還是請上人回山吧。』說完拂袖走入宅內。曉舜禪師感到慚愧，就回到了洞山。洞山曉聰禪師問他緣故，曉舜禪師詳細地說了這件事。洞山曉聰禪師說：『你問我，我來為你解答。』曉舜禪師於是說了之前的問題。洞山曉聰禪師說：『此去漢陽不遠。』曉舜禪師又說了後面的回答。洞山曉聰禪師說：『黃鶴樓前鸚鵡洲。』曉舜禪師在這些話下大悟，感到洞山曉聰禪師的機鋒不可觸碰。住持一方后，有僧人問：『聽聞禪師您說過，不談玄，不說妙，那麼去除這兩條路，該如何指示呢？』曉舜禪師說：『蝦蟆趕鷂子。』僧人說：『我完全是因為這個問題而來。』曉舜禪師說：『老』

【English Translation】 English version Deep Chan Master, Kaixian Haiyuan Chan Master, Anguo Sijiao Chan Master, Shangfang Shanquan Chan Master, Faji Shan Chan Master, Changqing Shaoxin Chan Master, Dongshan Huiyuan Chan Master (the above nine people, records are not available). Heshan Chucai Chan Master had five Dharma heirs: Caoshan Xiong Chan Master (one person's record is available), Beichan Sheng Chan Master, Baoen Shaoduan Chan Master, Jianfu Shouji Chan Master, Xinfeng Quanzhan Chan Master (the above four people, records are not available). Zisheng Ganqin Chan Master had two Dharma heirs: Benjue Shengwen Chan Master, Zisheng Zizhang Chan Master (the above two people, records are not available). Qinshan Wuqin Chan Master had one Dharma heir: Liangshan Yingyuan Chan Master (record is available).

Continuation of the Transmission of the Lamp, Volume 5 - Table of Contents (Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp)

Continuation of the Transmission of the Lamp, Volume 5

Eleventh Generation after Dajian (Huineng)

Dharma Heirs of Chan Master Dongshan Xiaocong

Chan Master Xiaoshun of Yunju in Nankang Prefecture was a native of Ruizhou. In his youth, he was rough and fierce. Suddenly realizing the illusory nature of things, he sought a teacher and left home. He practiced subtle conduct and visited Dongshan (Xiaocong). One day, as he was begging for alms in Wuchang, he first visited the home of Layman Liu. Layman Liu was respected by the people of the time for his noble conduct, and no one disobeyed his opinions and decisions. The Chan Master was young at the time and did not know that Layman Liu had already attained deep understanding, so he somewhat looked down on him. Layman Liu said, 'This old man has a question. If it is in accord with you, I will open the door. If it is not in accord, then please return to the mountain.' Then he asked, 'What is it like when the ancient mirror has not been polished?' The Chan Master said, 'Black as lacquer.' Layman Liu said, 'What is it like after it is polished?' The Chan Master said, 'Illuminating heaven and earth.' Layman Liu bowed deeply and said, 'Please return to the mountain, Venerable.' Then he brushed his sleeves and entered the house. The Chan Master felt ashamed and returned to Dongshan. Dongshan asked him the reason, and the Chan Master explained the matter in detail. Dongshan said, 'You ask me, and I will tell you.' The Chan Master then repeated the previous question. Dongshan said, 'It is not far from here to Hanyang.' The Chan Master then repeated the subsequent answer. Dongshan said, 'Parrot Isle in front of Yellow Crane Tower.' The Chan Master had a great awakening upon hearing these words, and felt that Dongshan's sharp wit was untouchable. After residing in a monastery, a monk asked, 'I have heard that the Chan Master has said, 'Do not talk about the mysterious, do not speak of the wonderful.' If these two paths are removed, how should one instruct?' The Chan Master said, 'A toad chasing a hawk.' The monk said, 'I am here entirely because of this question.' The Chan Master said, 'Old'

鼠弄猢猻。上堂。唯一堅密身。一切塵中現。蝦蟆蚯蚓各有窟穴。烏鵲鳩鴿亦有窠巢。正當與么時為甚麼人說法。良久曰。方以類聚物以群分。上堂。三峽道無別。朝朝祗么說。僧繇會寫真。鎮府出鑌鐵。上堂。不長不短不小不大。此個道理是誰境界。咄。上堂。聞說佛法兩字。早是污我耳目。諸人未跨云居門。腳跟下好與三十棒。雖然如是。也是為眾竭力。上堂舉夾山道。鬧市門頭識取天子。百草頭上薦取老僧。云居即不然。婦搖機軋軋。兒弄口喎喎。上堂。諸方有弄蛇頭撥虎尾跳大海劍刃里藏身。云居這裡寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏。風吹籬倒喚人夫劈篾縛起。上堂。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。

潭州大溈懷宥禪師。僧問。人將語試金將火試。未審衲僧將甚麼試。師曰。拄杖子。曰畢竟如何。師曰。退後著。僧應喏。師便打曰。教休不肯休。直待雨淋頭。

杭州佛日契嵩禪師。藤州鐔津李氏子。七歲出家十三得度。十九遊方遍參知識。得法于洞山。師夜則頂戴觀音像而誦其號。必滿十萬乃寢以為常。自是世間經書章句不學而能。作原教論十餘萬言。明儒釋之道一貫。以抗宗韓排佛之說。讀之者畏服。后居永安蘭若。著禪門定祖圖傳法正宗記輔教編。上進仁

宗皇帝覽之加嘆。行傳法院編次入藏。下詔褒寵賜號明教。宰相韓琦大參歐陽修。皆延見而尊禮之。洎東還熙寧四年六月四日晨興寫偈曰。后夜月初明。吾今喜獨行。不學大梅老。貪聞鼯鼠聲。至中夜而化。阇維不壞者五。曰頂曰耳曰舌曰童真曰數珠。其頂骨出舍利紅白晶潔。道俗合諸不壞葬于故居永安之左。后住凈慈北澗居簡嘗著五種不壞贊。師有文集二十卷。目曰鐔津。盛行於世。洪洲太守許式。參洞山得正法眼。一日與泐潭澄上藍溥坐次。潭問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。潭曰。聞答泗州大聖在揚州出現底是否。公曰。別點茶來。潭曰。名不虛傳。公曰。和尚早晚回山。潭曰。今日被上藍覷破。藍便喝。潭曰。須是爾始得。公曰。不奈船何打破戽斗。

泐潭澄禪師法嗣

明州育王山懷璉大覺禪師。漳州龍溪陳氏子。誕生之夕夢僧伽降室。因小字泗洲。既有異兆僉知祥應。齠齔出家丱角圓頂。篤志道學寢食無廢。一日洗面潑水于地。微有省發即慕參尋。遠造泐潭法席投機印可。師事之十餘年。去游廬山掌記于圓通訥禪師所。皇祐中　仁廟有詔住凈因禪院。召對化成殿。問佛法大意。奏對稱旨。賜號大覺禪師。后遣中使問曰。才去豎拂人立難當。師即

【現代漢語翻譯】現代漢語譯本：宗皇帝看了更加讚歎，讓傳法院編纂后收入藏經。下詔褒獎恩寵，賜號『明教』。宰相韓琦、參知政事歐陽修，都接見他並以禮相待。等到他返回東方，熙寧四年六月初四早晨，起床后寫下偈語：『后夜月初明，吾今喜獨行，不學大梅老，貪聞鼯鼠聲。』當天半夜圓寂。火化後有五處不壞：頭頂、雙耳、舌頭、童真、念珠。頭頂骨中出現舍利，紅白晶瑩。僧俗大眾將所有不壞之物，安葬在他原來的住所永安之左。後來住在凈慈寺的北澗居簡，曾經作《五種不壞贊》。師父有文集二十卷，名為《鐔津》，在世間廣為流傳。洪州太守許式，參學洞山，得到正法眼藏。一天與泐潭澄、上藍溥一起坐著，泐潭澄問：『聽說郎中說，夜坐連雲石，春栽帶雨松。當時回答洞山什麼話？』許式回答：『今日放衙早。』泐潭澄說：『聽說回答泗州大聖在揚州出現，是否屬實？』許式說：『別點茶來。』泐潭澄說：『名不虛傳。』許式說：『和尚早晚回山？』泐潭澄說：『今日被上藍看破。』上藍便喝斥。泐潭澄說：『須是爾始得。』許式說：『不奈船何，打破戽斗。』泐潭澄禪師的法嗣：明州育王山懷璉大覺禪師（Huai Lian Dajue Chanshi of Mount Yuwang in Mingzhou）：漳州龍溪人陳氏之子。出生當晚夢見僧伽（Sengqie，指僧伽大師）降臨房間，因此小名叫泗洲。因為有奇異的徵兆，大家都知道是吉祥的應驗。年幼出家，年紀輕輕就剃度。專心致志于道學，寢食都不敢荒廢。一天洗臉時潑水在地上，稍微有所領悟，就仰慕參訪。遠道來到泐潭的法席，得到投機印可。侍奉他十餘年。之後遊歷廬山，在圓通訥禪師（Yuantong Ne Chanshi）處擔任掌記。皇祐年間，仁宗皇帝下詔讓他住持凈因禪院，召見於化成殿，詢問佛法大意。奏對符合皇帝的心意，賜號『大覺禪師』。後來派遣中使詢問：『才去豎拂，人立難當。』師父立即……

【English Translation】 English version: The Zong Emperor read it and praised it even more, ordering the Chuanfa Yuan (Translation Institute) to compile it and include it in the Tripitaka. He issued an edict to commend and favor him, bestowing the title 'Mingjiao' (Enlightenment Teaching). The Prime Minister Han Qi and the Councilor Ouyang Xiu both received him and treated him with respect. When he returned to the East, on the morning of the fourth day of the sixth month of the fourth year of Xining (1071), he wrote a verse upon rising: 'The moon will be bright late at night, I am now happy to walk alone, not learning from old Damei, greedily listening to the sound of flying squirrels.' He passed away at midnight that day. After cremation, there were five indestructible things: the crown of his head, his ears, his tongue, his purity, and his prayer beads. From his skull emerged red and white crystal-clear sharira (relics). Monks and laypeople together buried all the indestructible things to the left of his former residence, Yong'an. Later, Ju Jian of Beijian, who lived in Jingci Temple, wrote 'Odes to the Five Indestructibles'. The master had a collection of twenty volumes of writings, entitled 'Han Jin' (Sword Ford), which was widely circulated in the world. Xu Shi, the prefect of Hongzhou, studied with Dongshan and obtained the Eye of the True Dharma. One day, while sitting with Letan Cheng and Shanglan Pu, Letan Cheng asked: 'I heard the Langzhong (official) say, 'Sitting on the Lianyun Stone at night, planting pines with rain in spring.' What did you answer Dongshan at that time?' Xu Shi replied: 'Today, I left the office early.' Letan Cheng said: 'I heard that you answered that the Great Sage of Sizhou appeared in Yangzhou, is that true?' Xu Shi said: 'Bring some tea.' Letan Cheng said: 'The reputation is not false.' Xu Shi said: 'When will the monk return to the mountain?' Letan Cheng said: 'Today, I was seen through by Shanglan.' Shanglan then shouted. Letan Cheng said: 'It must be you.' Xu Shi said: 'What can be done about the boat, breaking the waterwheel?' Successors of Chan Master Letan Cheng: Chan Master Huai Lian Dajue (Huai Lian Great Awareness Chan Master) of Mount Yuwang in Mingzhou: He was Chen's son from Longxi, Zhangzhou. On the night of his birth, he dreamed of Sangha (Sengqie, referring to the monk Sangharama) descending into the room, so his nickname was Sizhou. Because there were strange omens, everyone knew it was an auspicious response. He became a monk at a young age and was tonsured as a child. He devoted himself to the study of the Way, without neglecting food or sleep. One day, while washing his face, he splashed water on the ground and had a slight realization, so he admired and sought out teachers. He traveled far to Letan's Dharma seat and received approval. He served him for more than ten years. Later, he traveled to Mount Lu and served as a recorder for Chan Master Yuantong Ne. During the Huangyou period, Emperor Renzong issued an edict for him to reside at Jingyin Chan Temple, summoned him to the Huacheng Hall, and asked about the main idea of the Buddha-dharma. His response pleased the emperor, who bestowed the title 'Great Awareness Chan Master'. Later, he sent an envoy to ask: 'Just going to raise the whisk, people standing are hard to match.' The master immediately...

以頌回進曰。有節非干竹。三星偃月宮。一人居日下。弗與眾人同　帝覽大悅。又詔入對便殿。賜羅扇一把題元寂頌于其上。與師問答詩頌書以賜之。凡十有七篇。至和中乞歸老山中。乃進頌曰。六載皇都唱祖機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸　帝和頌不允。仍宣諭曰。山即如如體。也將安歸乎。再住京國且興佛法。師再進頌謝曰。中使宣傳出禁圍。再令臣住此禪扉。青山未許藏千拙。白髮將何補萬幾。霄露恩輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。既而遣使賜龍腦缽。師謝恩罷捧缽曰。吾法以壞色衣以瓦鐵食。此缽非法遂焚之。中使回奏　上加嘆不已。治平中上疏乞歸。仍進頌曰。千簇雲山萬壑流。閑身歸老此峰頭。餘生愿祝無疆壽。一炷清香滿石樓　英廟依所乞賜手詔曰。大覺禪師懷璉。受先帝聖眷累錫宸章。屢貢誠懇乞賜歸林下。今從所請俾遂閑心。凡經過小可庵院任性住持。或十方禪林不得抑逼堅請。師既渡江少留金山。西湖四明郡守以育王虛席迎致。九峰韶公作疏勸請四明之人相與出力。建大閣藏所賜詩頌。榜之曰宸奎翰林。蘇公軾知杭州時。以書問師曰承要作宸奎閣碑。謹以撰成。衰朽廢學不知堪上石否。見參寥說。禪師出京日　英廟賜手詔。其略云。任性

【現代漢語翻譯】現代漢語譯本：以頌回稟說：『有節並非竹子的特性，三星對應偃月宮（指皇宮），一人身居太陽之下（指皇帝），他的境界不同於普通人。』皇帝看了非常高興，又下詔讓懷璉禪師進入便殿對答，賜給他一把羅扇，並在上面題寫了《元寂頌》。將與懷璉禪師問答的詩頌一併賜給他，共有十七篇。至和年間，懷璉禪師請求告老還鄉，回到山中，於是進獻頌詞說：『六年在京城弘揚佛法，兩次在金殿侍奉天威。回到青山隱居，欣喜的是什麼呢？只有滿箱的御賜詩頌帶回家。』皇帝和詩不答應，仍然宣諭說：『山就是如如之體，你又要歸向哪裡呢？還是留在京城弘揚佛法吧。』懷璉禪師再次進獻頌詞謝恩說：『朝廷使者帶著聖旨走出皇宮，再次命令我留在這禪房。青山不肯收留我這千般拙劣之人，白髮之軀又怎能彌補萬一的政事呢？皇恩浩蕩如甘露，林泉的滋味實在令人依戀。皇上的仁德如天般廣闊，應該任憑我這孤雲自在飛翔。』不久，皇帝派使者賜予龍腦缽。懷璉禪師謝恩完畢，放下缽說：『我的佛法以穿著壞色衣服、用瓦器鐵器飲食為準則，這缽不符合佛法。』於是焚燒了它。使者回去稟報，皇帝更加嘆息不已。治平年間，懷璉禪師上疏請求告老還鄉，仍然進獻頌詞說：『千山萬壑雲霧繚繞，我這閑散之身要回到這山峰隱居。愿用餘生祝願皇上萬壽無疆，一炷清香飄滿石樓。』英宗皇帝依從了他的請求，賜予手詔說：『大覺禪師懷璉，受到先帝的恩寵，多次賜予御筆文章。屢次誠懇請求告老還鄉。現在依從他的請求，讓他遂其閒適之心。凡是經過的小庵小院，任憑他隨意居住。或者十方禪林，不得強迫挽留。』懷璉禪師渡江后，稍作停留于金山。西湖、四明郡的郡守想用育王寺的空位來迎接他。九峰韶公寫疏勸請四明的人們共同出力，建造大閣來收藏所賜的詩頌，題名為『宸奎翰林』。蘇軾任杭州知州時，寫信問懷璉禪師說：『承蒙您要我作《宸奎閣碑》，已經謹慎地撰寫完成。我年老體衰，學問荒廢，不知道是否能刻在石頭上。』參寥說，禪師離開京城的那天，英宗皇帝賜予手詔，大意是：任憑他的心意。

【English Translation】 English version: He replied with a verse, saying: 'Having segments is not unique to bamboo, the three stars correspond to the crescent moon palace (referring to the imperial palace), one person resides beneath the sun (referring to the emperor), his realm is different from ordinary people.' The Emperor was greatly pleased and again ordered Huai Lian (Huai Lian Chan Shi) to enter the side hall for questioning, bestowing upon him a silk fan with the 'Yuan Ji Song' inscribed on it. The poems and verses from the question-and-answer sessions with Huai Lian Chan Shi were also bestowed upon him, totaling seventeen pieces. During the Zhihe era, Huai Lian Chan Shi requested to retire to his hometown in the mountains, and so he presented a verse saying: 'For six years, I propagated the ancestral teachings in the capital, twice serving the heavenly majesty in the golden palace. Returning to seclusion in the green mountains, what is there to be joyful about? Only a chest full of imperial verses to bring back home.' The Emperor composed a poem in response but did not approve his request, still proclaiming: 'The mountain is the suchness itself, where else do you intend to return? Remain in the capital and propagate the Dharma.' Huai Lian Chan Shi presented another verse in gratitude, saying: 'The imperial envoy came out of the forbidden enclosure with the imperial decree, ordering me to stay in this Zen monastery again. The green mountains refuse to harbor my thousand ineptitudes, how can my white hair compensate for the myriad affairs of state? The Emperor's grace is like the abundant dew, the taste of the forests and springs is truly nostalgic. The Emperor's benevolence is as vast as the heavens, he should allow this solitary cloud to fly freely.' Soon after, the Emperor sent an envoy to bestow a dragon brain bowl. Huai Lian Chan Shi thanked him and put down the bowl, saying: 'My Dharma is based on wearing worn-out clothes and eating with earthenware and iron utensils. This bowl is not in accordance with the Dharma.' So he burned it. The envoy returned to report, and the Emperor sighed endlessly. During the Zhiping era, Huai Lian Chan Shi submitted a memorial requesting to retire, still presenting a verse saying: 'Thousands of clusters of clouds and mountains, ten thousand ravines flowing, this idle body returns to retire on this peak. I wish to use my remaining life to pray for the Emperor's boundless longevity, a stick of incense fills the stone tower.' Emperor Yingzong (Ying Miao) granted his request and bestowed a handwritten edict saying: 'Great Awakened Zen Master Huai Lian, received the late Emperor's favor, repeatedly bestowed with imperial writings. He has repeatedly and sincerely requested to retire to the forests. Now, in accordance with his request, let him fulfill his desire for leisure. Wherever he passes by small monasteries, let him reside as he pleases. Or in the ten directions of Zen forests, he must not be forced to stay against his will.' After crossing the river, Huai Lian Chan Shi stayed briefly at Jinshan. The prefects of West Lake and Siming Prefecture wanted to use the vacant position at Yuwang Temple to welcome him. Jiufeng Shao Gong wrote a memorial urging the people of Siming to work together to build a large pavilion to store the bestowed poems and verses, naming it 'Chen Kui Hanlin'. When Su Shi (Su Gong Shi) was the prefect of Hangzhou, he wrote a letter asking Huai Lian Chan Shi: 'I have been entrusted to write the 'Chen Kui Ge Stele', and I have carefully completed it. I am old and frail, and my learning is neglected, I do not know if it is worthy to be engraved on stone.' Canliao said that on the day the Zen master left the capital, Emperor Yingzong bestowed a handwritten edict, the gist of which was: Let him follow his heart.

住持者。不知果有否。如有切請錄示全文欲添入。此一節師終藏而不出。逮委順后獲于篋笥。開堂日僧問。諸佛出世利濟群生。猊座師登將何拯濟。師曰。出高水闊。曰華髮無根樹。魚跳萬仞峰。師曰。新羅國里。曰慈舟不棹清波上。劍峽徒勞放木鵝。師曰。脫卻衣裳臥荊棘。曰人將語試。師曰。慣得其便。僧拊掌。師曰。更𨁝跳。問聖君御頌親頒賜。和尚將何報此恩。師曰。兩手拓地。曰恁么則一人有慶兆民賴之。師曰。半尋拄杖攪黃河。問櫓棹不停時如何。師曰。清波箭急。曰恁么則移舟諳水勢。舉棹別波瀾。師曰。濟水過新羅。曰古佛位中留不住。夜來依舊宿蘆花。師曰。兒童不識十字街。問坐斷毗盧頂。不稟釋迦文。猶未是學人行業。如何是學人行業。師曰。砟額望明月。僧以手便拂。師曰。作甚麼。僧茫然。師曰。賺卻一船人。師曰。若論佛法兩事。是加增之辭廉纖之說。諸人向這裡承當得。儘是二頭三首。譬如金屑雖貴眼裡著不得。若是本分衲僧。才聞舉著一擺擺斷。不受纖塵獨脫自在最為親的。然後便能在天同天在人同人。在僧同僧在俗同俗。在凡同凡在聖同聖。一切處出沒自在。並拘檢它不得。名𨗿他不得。何也。為渠能建立一切法故。一切法要且不是渠。渠既無背面。第一不用妄與安排。但知十二

【現代漢語翻譯】現代漢語譯本住持者（寺院的住持）。不知果真有這段記載嗎？如果確實有，懇請記錄並展示全文，我想新增入相關資料。這一節內容，我的老師始終藏著不肯示人，直到他圓寂后，才在他的箱子里找到。開堂說法那天，有僧人提問：『諸佛出世是爲了利益救濟眾生，您作為猊座師（指說法者），將如何拯救濟度？』老師回答：『出高水闊（出自高處，水面寬廣）。』僧人又問：『華髮無根樹，魚跳萬仞峰（頭髮如無根之樹，魚兒跳躍在萬仞高峰）。』老師回答：『新羅國里（在新羅國中）。』僧人再問：『慈舟不棹清波上，劍峽徒勞放木鵝（慈悲的船不需劃槳也能在清澈的波浪上行駛，在劍門峽放木鵝是徒勞無功）。』老師回答：『脫卻衣裳臥荊棘（脫掉衣裳，躺在荊棘叢中）。』僧人說：『人們要用言語來試探您。』老師回答：『慣得其便（已經習慣了）。』僧人拍手稱讚。老師說：『更𨁝跳（更加跳脫）。』有人問：『聖君御筆親賜頌詞，和尚您將如何報答這份恩情？』老師回答：『兩手拓地（雙手撐地）。』僧人說：『這樣說來，就是一人有喜慶，天下百姓都依賴他了。』老師回答：『半尋拄杖攪黃河（用半尋長的拄杖攪動黃河）。』有人問：『櫓棹不停的時候，該怎麼辦？』老師回答：『清波箭急（清澈的波浪像箭一樣急速）。』僧人說：『這樣說來，就是移動船隻熟悉水勢，舉起船槳辨別波瀾。』老師回答：『濟水過新羅（濟水流過新羅）。』僧人說：『古佛位中留不住，夜來依舊宿蘆花（即使是古佛也無法停留在原來的位置，夜晚依舊要棲息在蘆葦花中）。』老師回答：『兒童不識十字街（兒童不認識十字路口）。』有人問：『坐斷毗盧頂（坐斷毗盧遮那佛的頭頂），不稟釋迦文（不稟告釋迦牟尼佛），還不是學人的本分。什麼是學人的本分？』老師回答：『砟額望明月（用額頭撞擊，仰望明月）。』僧人用手拂了一下。老師問：『作甚麼（做什麼）？』僧人茫然不知所措。老師說：『賺卻一船人（欺騙了一船人）。』老師說：『如果談論佛法的兩件事，都是增加和減少的說法，都是細微末節的說法。你們如果在這裡承擔，都是二頭三首（指說法不一，模棱兩可）。譬如金屑雖然貴重，但眼睛裡卻容不得。如果是本分的衲僧（指修行僧人），才聽到這些說法，就會立刻擺脫，不受任何塵埃沾染，獨脫自在才是最親切的。然後才能在天界與天人相同，在人間與人相同，在僧眾中與僧人相同，在世俗中與世俗人相同，在凡夫中與凡夫相同，在聖人中與聖人相同。在任何地方出沒都自在無礙，沒有人能夠拘束他，沒有人能夠命名他。為什麼呢？因為他能夠建立一切法，而一切法又不是他。他既然沒有正反兩面，第一件事就是不要妄加安排。只要知道十二因緣。』

【English Translation】 English version The Abbot (the head of the monastery). I don't know if this record truly exists. If it does, please record and show the full text, as I want to add it to the relevant materials. This section, my teacher always kept hidden and wouldn't show it, until after his passing, when it was found in his box. On the day of the opening sermon, a monk asked: 'The Buddhas appear in the world to benefit and save all beings, how will you, as the Lion Throne Master (referring to the speaker), save and deliver?' The teacher replied: 'Emerging from high places, the water is wide.' The monk then asked: 'White hair is like a rootless tree, fish jump on ten-thousand-foot peaks.' The teacher replied: 'In the land of Silla (an ancient Korean kingdom).' The monk further asked: 'The compassionate boat does not need to be rowed on the clear waves, it is futile to release wooden geese in the Sword Gorge.' The teacher replied: 'Take off your clothes and lie in the thorns.' The monk said: 'People want to test you with words.' The teacher replied: 'Accustomed to it.' The monk clapped his hands in praise. The teacher said: 'Even more unrestrained.' Someone asked: 'The Holy Emperor personally bestowed a eulogy, how will you, Venerable Monk, repay this kindness?' The teacher replied: 'Hands propping up the earth.' The monk said: 'In that case, one person has joy, and all the people rely on him.' The teacher replied: 'Stirring the Yellow River with a half-foot staff.' Someone asked: 'What should be done when the oars don't stop?' The teacher replied: 'The clear waves are as swift as arrows.' The monk said: 'In that case, moving the boat is familiar with the water's momentum, raising the oars distinguishes the waves.' The teacher replied: 'The Ji River passes through Silla.' The monk said: 'Even the ancient Buddha cannot stay in his position, and still rests among the reed flowers at night.' The teacher replied: 'Children do not recognize the crossroads.' Someone asked: 'Sitting atop the head of Vairocana (the cosmic Buddha), not reporting to Shakyamuni (the historical Buddha), is still not the duty of a student. What is the duty of a student?' The teacher replied: 'Banging your forehead and looking at the bright moon.' The monk brushed his hand. The teacher asked: 'What are you doing?' The monk was at a loss. The teacher said: 'Deceiving a boatload of people.' The teacher said: 'If we talk about the two things of the Buddha's teachings, they are all statements of addition and subtraction, all statements of trivial details. If you take responsibility here, they are all two-headed and three-faced (referring to ambiguous statements). For example, although gold dust is precious, it cannot be put in the eyes. If it is a true monk, as soon as he hears these statements, he will immediately break free, not be contaminated by any dust, and being independent and free is the most intimate. Then he can be the same as the heavenly beings in the heavens, the same as the people in the human world, the same as the monks in the monastic community, the same as the laity in the secular world, the same as the ordinary people among ordinary people, and the same as the saints among saints. He is free to appear and disappear anywhere, and no one can restrain him, and no one can name him. Why? Because he can establish all dharmas, and all dharmas are not him. Since he has no front or back, the first thing is not to make arbitrary arrangements. Just know the twelve links of dependent origination.'

時中平常飲啄快樂無憂。只此相期更無別事。所以古人云。放曠長如癡兀人。它家自有通人愛。上堂。應物現形如水中月。遂拈起拄杖曰。這個不是物。即今現形也。且道月在甚麼處。良久曰。長空有路還須透。潭底無蹤不用尋。擊香臺下座。

臨安府靈隱云知慈覺禪師。僧問。一佛出世各坐一華。和尚出世有何祥瑞。師曰。白雲橫谷口。曰光前絕後去也。師曰錯。曰大眾證明學人禮謝。師曰點。問如何是道。師曰。甚麼道。曰大道。師曰。欲行千里一步為初。曰如何是道中人。師曰。西天駐泊此地都監。僧禮拜。師乃吽吽。上堂。日月雲霞為天標。山川草木為地標。招賢納士為德標。閑居趣寂為道標。拈拄杖曰。且道這個是甚麼標。會么。拈起則有文有彩。放下則糲糲磕磕。直得不拈不放。又作么生。良久曰。扶過斷橋水。伴歸無月村。卓一下下座。上堂。秋風起庭梧墜。衲子紛紛看祥瑞。張三李四賣囂虛。拾得寒山爭賤貴。覿面相逢更無難易。四衢道中棚闌瓦市。逼塞虛空普天匝地。任是臨濟赤肉團上。雪峰南山鱉鼻。玄沙見虎。俱胝舉指。一時拈來當面佈施。更若擬議千山萬水。復曰過。

婺州承天惟簡禪師。僧問。佛與眾生是一是二。師曰。花開滿樹紅。花落萬枝空。曰畢竟是一是二。師曰。唯

餘一朵在。明日恐隨風。問如何是吹毛劍。師曰。星多不當月。曰用者如何。師曰落。曰落後如何。師曰。觀世音菩薩。問如何是和尚家風。師曰。理長即就。曰如何領會。師曰。繪雉不成雞。問開口即失閉口即喪。未審如何說。師曰。舌頭無骨。僧曰。不會。師曰。對牛彈琴。上堂。夫遮那之境界眾妙之玄門。知識說之而莫窮。善財酌之而不竭。文殊體之而寂寂。普賢證之以重重。若也隨其法性。如雲收碧漢本無一物。若也隨其智用。如華開春谷應用無邊。雖說遍恒沙乃同遵一道。且問諸人。作么生是一道。良久曰。白雲斷處見明月。黃葉落時聞搗衣。參。上堂。莫離蓋纏。莫求佛祖。去此二途以何依怙。江淹夢筆天龍見虎。古老相傳月不跨五。參。上堂。一刀兩段埋沒宗風。師子翻身拖泥帶水。直饒坐斷十方不通凡聖。腳跟下好與三十。

明州九峰鑒韶禪師。僧問。承聞和尚是泐潭嫡子是否。師曰是。曰還記得當時得力句否。師曰。記得。曰請舉看。師曰。左手握拳右手把筆。上堂。山僧說禪如蚱蜢吐油。捏著便出。若不捏著一點也無。何故只為不曾看讀古今因緣。及預先排疊勝妙見知等候升堂。便磨唇捋嘴捋粥飯氣熏炙諸人。凡有一問一答蓋不得已。豈獨山僧。看它大通智勝如來。默坐十劫無開口處。后

因諸天梵天及十六王子再三勸請。方始說之。卻不是秘惜。只為不敢埋沒諸人。山僧既不埋沒諸人。不得道山僧會升座。參。

婺州西塔顯殊禪師上堂。黃梅席上數如麻。句里呈機事可嗟。直是本來無一物。青天白日被云遮。參。

天臺崇善寺用良禪師。僧問。三門與自己是同是別。師曰。八兩移來作半斤。曰恁么則秋水泛漁舟去也。師曰。東家點燈西家為甚麼卻覓油。曰山高月上遲。師曰。道甚麼。曰莫瞌睡。師曰。入水見長人。

臨江軍慧力有文禪師。上堂。建山寂莫坐倚城郭。無味之談七零八落。以拄杖敲香臺下座。

福州雪峰象敦禪師。僧問。如何是佛。師曰。把火照魚行。曰如何是法。師曰。唐人譯不出。曰佛法已蒙師指示。未審畢竟事如何。師曰。臘月三十日。

南康軍云居守億禪師上堂。馬祖才升堂。雄峰便卷席。春風一陣來。滿地花狼藉。便下座。

瑞州洞山永孚禪師上堂。棒頭挑日月木馬夜嘶。鳴拈拄杖曰。雲門大師來也。卓一下曰。炊沙作飯。看井作褲。參。

令滔首座久參泐潭。潭因問。祖師西來單傳心印。直指人心見性成佛。子作么生會。師曰。某甲不會。潭曰。子未出家時作個甚麼。師曰牧牛。潭曰。作么生牧。師曰。早朝騎出去。晚后復騎

【現代漢語翻譯】現代漢語譯本：因為諸天、梵天以及十六王子再三勸請，佛才開始宣說佛法。這並不是因為佛秘而不宣，只是因為不敢埋沒各位的根器。既然我（山僧）不埋沒各位的根器，就不要說我（山僧）會升座說法。參！婺州西塔顯殊禪師上堂說法：黃梅席上的人數多如麻，在言句中賣弄機鋒實在可嘆。要知道本來就一無所有，佛性（****）也被烏雲遮蔽。參！天臺崇善寺用良禪師。有僧人問：『三門（寺廟的三個門）與自己是相同還是不同？』禪師說：『把八兩移過來當半斤。』僧人說：『這樣說來，就像秋水上泛著漁船一樣了。』禪師說：『東家點燈，西家為什麼卻要找油？』僧人說：『山高月亮升起得晚。』禪師說：『說什麼？』僧人說：『不要打瞌睡。』禪師說：『入水才見到高個子的人。』臨江軍慧力有文禪師上堂說法：在寂寞的山上建造寺廟，背靠著城郭。所談論的都是些無味的話，七零八落。用拄杖敲擊香臺，然後下座。福州雪峰象敦禪師。有僧人問：『什麼是佛？』禪師說：『拿著火把照著魚行走。』僧人說：『什麼是法？』禪師說：『唐朝人翻譯不出來。』僧人說：『佛法已經蒙受禪師的指示，不知道最終的事情是怎樣的？』禪師說：『臘月三十日。』南康軍云居守億禪師上堂說法：馬祖（指馬祖道一禪師）才升座，雄峰禪師便捲起坐席。一陣春風吹來，滿地都是散亂的花。』說完便下座。瑞州洞山永孚禪師上堂說法：棒頭上挑著日月，木馬在夜晚嘶鳴。』拿起拄杖說：『雲門大師（指雲門文偃禪師）來了！』用拄杖敲擊一下說：『煮沙子想做飯，對著井想做褲子。參！』令滔首座長久參學泐潭禪師。泐潭禪師於是問他：『祖師西來，單單傳授心印，直指人心，見性成佛，你是怎麼理解的？』令滔首座說：『我不會。』泐潭禪師說：『你沒出家的時候做什麼？』令滔首座說：『牧牛。』泐潭禪師說：『怎麼牧牛？』令滔首座說：『早上騎著牛出去，晚上再騎著牛回來。』

【English Translation】 English version: Because the devas (gods), Brahma (creator god in Hinduism), and the sixteen princes repeatedly requested, the Buddha then began to expound the Dharma. This was not because he was being secretive, but only because he did not dare to bury the potential of everyone. Since I (the mountain monk) do not bury the potential of everyone, do not say that I (the mountain monk) will ascend the seat to preach. Chan! Zen Master Xianshu of Xita Temple in Wuzhou ascended the hall to preach: The number of people at the Huangmei seat is as numerous as hemp, it is lamentable to show off wit in words. Know that originally there is not a single thing, the Buddha-nature (****) is also covered by dark clouds. Chan! Zen Master Yongliang of Chongshan Temple in Tiantai. A monk asked: 'Are the three gates (of a temple) the same as or different from oneself?' The master said: 'Move eight taels to make half a catty.' The monk said: 'In that case, it's like a fishing boat floating on the autumn water.' The master said: 'The eastern family lights a lamp, why does the western family look for oil?' The monk said: 'The moon rises late on a high mountain.' The master said: 'What are you saying?' The monk said: 'Don't doze off.' The master said: 'You only see tall people when you enter the water.' Zen Master Youwen of Huili Temple in Linjiang Army ascended the hall to preach: Building a temple on a lonely mountain, backing against the city walls. The talks are all tasteless, scattered and disorganized. He struck the incense table with his staff and then descended from the seat. Zen Master Xiangdun of Xuefeng Temple in Fuzhou. A monk asked: 'What is Buddha?' The master said: 'Holding a torch to illuminate the fish walking.' The monk said: 'What is Dharma?' The master said: 'The Tang people cannot translate it.' The monk said: 'The Buddha-dharma has already received the master's instruction, but I don't know what the final matter is?' The master said: 'The thirtieth day of the twelfth month.' Zen Master Shouyi of Yunju Temple in Nankang Army ascended the hall to preach: 'As soon as Mazu (referring to Zen Master Mazu Daoyi) ascended the seat, Zen Master Xiongfeng rolled up the mat. A gust of spring breeze came, and the ground was covered with scattered flowers.' After saying this, he descended from the seat. Zen Master Yongfu of Dongshan Temple in Ruizhou ascended the hall to preach: 'A staff carrying the sun and moon, a wooden horse neighing in the night.' He picked up his staff and said: 'Great Master Yunmen (referring to Zen Master Yunmen Wenyan) is here!' He struck the staff once and said: 'Trying to cook rice from sand, using a well as pants. Chan!' Chief Seat Lingtao had been studying with Zen Master Letan for a long time. Zen Master Letan then asked him: 'The Patriarch came from the West, transmitting only the mind-seal, directly pointing to the human mind, seeing one's nature and becoming a Buddha, how do you understand this?' Chief Seat Lingtao said: 'I don't understand.' Zen Master Letan said: 'What did you do before you became a monk?' Chief Seat Lingtao said: 'Herding cattle.' Zen Master Letan said: 'How did you herd cattle?' Chief Seat Lingtao said: 'I rode the cattle out in the morning and rode them back in the evening.'

歸。潭曰。子大好不會。師于言下大悟。遂成頌曰。放卻牛繩便出家。剃除鬚髮著袈裟。有人問我西來意。拄杖橫挑啰哩啰。

洞山自寶禪師法嗣

瑞州洞山清辯禪師。僧問。百丈得大機。黃檗得大用。未審和尚得個甚麼。師便喝。僧亦喝。師便打。僧曰。爭奈大眾眼何。便歸眾。師噓兩噓。

北塔思廣禪師法嗣

荊州軍玉泉承皓禪師姓王氏。眉州丹棱人也。依大力院出家登具。后遊方參北塔發明心要。得大自在三昧。制犢鼻裈書歷代祖師名字。乃曰。唯有文殊普賢較些子。且書于帶上。故叢林目為皓布裈。元豐間首眾于襄陽谷隱。有鄉僧亦效之。師見而詬曰。汝具何道理敢以為戲事耶。嘔血無及耳。尋于鹿門如所言而逝。張無盡奉使京西南路就謁之。致開法于郢州大陽。時谷隱主者私為之喜。師受請升座曰。某在谷隱十年。不曾飲谷隱一滴水嚼穀隱一粒米。汝若不會來。大陽為汝說破。攜拄杖下座傲然而去。尋遷玉泉。有示眾曰。一夜雨霶烹打倒蒲萄棚。知事頭首行者人力。拄底拄撐底撐。撐撐拄拄到天明。依舊可憐生。自讚粥稀后。坐床窄先臥。耳聵愛高聲。眼昏宜字大。冬至示眾曰。晷運推移布裈赫赤。莫怪不洗無來換替。僧入室次狗子在室中。師叱一聲。狗便出去。師曰。狗卻會爾

{ "translations": [ "現代漢語譯本\n歸（僧人名）。潭（指云居曇禪師）說：『你真是太不會了。』洞山禪師在潭禪師的言語下大徹大悟，於是作頌說：『放下牛繩便出家，剃除鬚髮著袈裟。有人問我西來意，拄杖橫挑啰哩啰。』", "", "洞山自寶禪師法嗣", "", "瑞州洞山清辯禪師。有僧人問：『百丈禪師得到大機，黃檗禪師得到大用，不知和尚您得到什麼？』清辯禪師便喝斥。僧人也喝斥。清辯禪師便打他。僧人說：『怎奈大眾的眼睛看著呢？』便回到大眾中。清辯禪師噓了兩聲。", "", "北塔思廣禪師法嗣", "", "荊州軍玉泉承皓禪師，俗姓王，是眉州丹棱人。依大力院出家並受具足戒。後來遊方參拜北塔禪師，發明心要，得到大自在三昧。他製作犢鼻裈（一種短褲），在上面書寫歷代祖師的名字，並說：『只有文殊（Manjusri）菩薩和普賢（Samantabhadra）菩薩稍微好一些。』並且將名字書寫在腰帶上。因此叢林中稱他為『皓布裈』。元豐年間，承皓禪師在襄陽谷隱寺擔任首座。有鄉下的僧人也效仿他。承皓禪師見到后斥責說：『你有什麼道理敢拿這件事當兒戲？』不久便嘔血而死，正如他所說的那樣。張無盡奉命巡視京西南路，前去拜訪他，邀請他到郢州大陽寺開法。當時谷隱寺的主持私下為此高興。承皓禪師接受邀請升座說法，說：『我在谷隱寺十年，不曾飲谷隱寺一滴水，嚼穀隱寺一粒米。你如果不會，大陽寺為你說明。』拿著拄杖下座，傲然而去。不久遷往玉泉寺。有一次開示大眾說：『一夜雨滂沱，打倒葡萄棚。知事、頭首、行者，拄的拄，撐的撐。撐撐拄拄到天明，依舊可憐生。』又自嘲說：『喝粥喜歡稀的，坐床喜歡先躺下。耳朵聾了喜歡高聲說話，眼睛昏花了喜歡大字。』冬至時開示大眾說：『日影推移，布裈鮮紅。莫怪不洗，沒有來替換。』僧人進入方丈室，這時狗也在室內。承皓禪師叱喝一聲，狗便出去了。承皓禪師說：『狗卻會你。』" ], "english_translations": [ "English version\nGui (a monk's name). Tan (referring to Zen Master Tan of Yunju) said, 'You really don't understand at all.' Zen Master Dongshan had a great enlightenment upon hearing Zen Master Tan's words, and then composed a verse saying: 'Releasing the ox rope, one leaves home; shaving the head and beard, one dons the kasaya. If someone asks me the meaning of the coming from the West, I hold my staff horizontally and shout \'luo li luo!\''", "", "Successor of Zen Master Dongshan Zibao", "", "Zen Master Qingbian of Dongshan in Ruizhou. A monk asked, 'Zen Master Baizhang obtained great function, Zen Master Huangbo obtained great application, I wonder what you, Master, have obtained?' Qingbian then shouted. The monk also shouted. Qingbian then hit him. The monk said, 'What about the eyes of the public?' and then returned to the assembly. Qingbian sighed twice.", "", "Successor of Zen Master Siguang of Beita", "", "Zen Master Chenghao of Yuquan in Jingzhou, whose surname was Wang, was a native of Danleng in Meizhou. He left home and received full ordination at Dali Temple. Later, he traveled around and visited Zen Master Beita, discovering the essentials of the mind and attaining the Great Freedom Samadhi. He made a pair of dudoun (a type of short pants) and wrote the names of the successive patriarchs on them, saying, 'Only Manjusri (Manjusri) Bodhisattva and Samantabhadra (Samantabhadra) Bodhisattva are slightly better.' And he wrote the names on his belt. Therefore, the monastic community called him 'Hao Budun'. During the Yuanfeng period, Zen Master Chenghao served as the head seat at Guyin Temple in Xiangyang. A local monk also imitated him. Zen Master Chenghao saw this and rebuked him, saying, 'What reason do you have to dare to treat this matter as a joke?' Soon after, he vomited blood and died, just as he had said. Zhang Wujin, who was sent to inspect the Jingxi South Road, went to visit him and invited him to open the Dharma at Dayang Temple in Yingzhou. At that time, the abbot of Guyin Temple was secretly happy about this. Zen Master Chenghao accepted the invitation and ascended the seat to preach, saying, 'I have been in Guyin Temple for ten years, and I have never drunk a drop of water or chewed a grain of rice from Guyin Temple. If you don't understand, Dayang Temple will explain it for you.' He took his staff and left the seat arrogantly. Soon after, he moved to Yuquan Temple. Once, he instructed the public, saying, 'One night, the rain poured down, knocking down the grape trellis. The director, the head monk, and the workers, those who could prop it up propped it up, those who could support it supported it. Propping and supporting until dawn, it was still a pitiful sight.' He also mocked himself, saying, 'I like thin porridge, and I like to lie down on the bed first. I like to speak loudly when I am deaf, and I like large characters when my eyes are dim.' On the winter solstice, he instructed the public, saying, 'The shadow of the sun moves, and the cloth pants are bright red. Don't be surprised that they are not washed, there is no replacement.' A monk entered the abbot's room, and at this time the dog was also in the room. Zen Master Chenghao shouted, and the dog went out. Zen Master Chenghao said, 'The dog understands you.'" ] }

卻不會。師示疾門人圍繞。師笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。

云蓋志颙禪師法嗣

南康軍云居文慶海印禪師。僧問。如何是涵蓋乾坤句。師曰合。曰如何是隨波逐浪句。師曰闊。曰如何是截斷眾流句。師曰窄。上堂。道本無為法非延促。一念萬年千古在目。月白風恬山青水綠。法法現前頭頭具足。祖意教意非直非曲。要識廬陵米價。會取山前麥熟。以拂子擊禪床下座。

四祖端禪師法嗣

福州廣明常委禪師。僧問。知師久蘊囊中寶。今日當場略借看。師曰看。曰恁么則謝師指示。師曰。等閑垂一釣容易上鉤來。

雁蕩山文吉禪師法嗣

溫州凈光為覺禪師。僧問。雲門一曲師親唱。未審西來意若何。師曰。道什麼。云恁么則便是和尚為人處也。師曰錯。乃曰。凈光紺宇古佛祇園。聞名者塵心頓息。目觀者宛若昇天。面臨郛郭背靠林泉。處處盡歌皇化。何須演妙談玄。向上一竅又且如何。驀拈拄杖卓一下曰。鴛鴦繡了從君看。莫把金針度與人。下座。

金山瑞新禪師法嗣

安吉州天聖守道禪師上堂。日月繞須彌。人間分晝夜。南閻浮提人只被明暗色空留礙。且道不落明暗一句作么生道。良久曰。柳色黃金嫩。梨花白雪香。

【現代漢語翻譯】現代漢語譯本：（卻）不會發生。師傅病重，弟子們圍繞在他身邊。師傅笑著說：『我今年八十一歲了，老死後抬著屍體出去，孩子們一起用力。一年三百六十日。』說完就去世了。

云蓋志颙（Yun Gai Zhi Yong）禪師的法嗣

南康軍云居文慶海印（Haiyin Wenqing of Yunju in Nankang）禪師。僧人問：『如何是涵蓋乾坤句？』師傅說：『合。』問：『如何是隨波逐浪句？』師傅說：『闊。』問：『如何是截斷眾流句？』師傅說：『窄。』師傅上堂說法：『道本來是無為的，法沒有長短。一念就是萬年，千古就在眼前。月亮皎潔，風也平靜，山是青的，水是綠的。一切法都在眼前顯現，一切都具備。祖師的意旨和教義，既不是直的也不是彎曲的。想要知道廬陵（Luling）的米價，就要明白山前的小麥已經成熟。』用拂塵擊打禪床，然後下座。

四祖端（Si Zu Duan）禪師的法嗣

福州廣明常委（Changwei of Guangming in Fuzhou）禪師。僧人問：『知道師傅您長久以來蘊藏著囊中之寶，今天想在當場稍微借來看看。』師傅說：『看。』問：『既然這樣，就感謝師傅的指示。』師傅說：『隨便垂下一根釣竿，很容易就有魚上鉤。』

雁蕩山文吉（Wenji of Yandang Mountain）禪師的法嗣

溫州凈光為覺（Weijue of Jingguang in Wenzhou）禪師。僧人問：『雲門（Yunmen）的曲子師傅您親自唱，不知道西來的意旨是什麼？』師傅說：『說什麼？』僧人說：『既然這樣，那就是和尚您為人處世的地方了。』師傅說：『錯。』於是說：『凈光的紺宇（temple）是古佛的祇園（Jiyuan，精舍），聽到名字的人塵世的心就立刻止息，親眼看到的人就好像升到了天上。面臨著城郭，背靠著林泉。處處都在歌頌皇上的教化，何須再演說玄妙的道理。向上的一竅又該如何呢？』突然拿起拄杖敲了一下說：『鴛鴦繡好了任憑你看，不要把金針傳給別人。』然後下座。

金山瑞新（Ruixin of Jinshan）禪師的法嗣

安吉州天聖守道（Shoudao of Tiansheng in Anji）禪師上堂說法：『日月圍繞著須彌山（Mount Sumeru），人間因此有了白天和黑夜。南閻浮提（Jambudvipa）的人們只是被明暗色空所阻礙。那麼，不落入明暗的一句話該怎麼說呢？』良久后說：『柳色像黃金一樣嫩黃，梨花像白雪一樣潔白。』

【English Translation】 English version: It will not happen. The master was ill, and his disciples surrounded him. The master smiled and said, 'I am eighty-one years old this year. When I die of old age, carry the corpse out. Children, put your strength together. Three hundred and sixty days a year.' After saying this, he passed away.

Successor of Chan Master Yun Gai Zhi Yong

Chan Master Haiyin Wenqing of Yunju in Nankang, Nankang Army. A monk asked, 'What is the phrase that encompasses heaven and earth?' The master said, 'Enclose.' He asked, 'What is the phrase that follows the waves?' The master said, 'Vast.' He asked, 'What is the phrase that cuts off the flow of all streams?' The master said, 'Narrow.' The master ascended the platform and said, 'The Dao is inherently non-active, and the Dharma is neither long nor short. One thought is ten thousand years, and the ancient past is before our eyes. The moon is white, the wind is calm, the mountains are green, and the water is verdant. All Dharmas are present, and everything is complete. The Patriarch's intention and the teachings are neither straight nor crooked. If you want to know the price of rice in Luling, understand that the wheat in front of the mountain is ripe.' He struck the Zen bed with his whisk and descended from the seat.

Successor of Chan Master Si Zu Duan

Chan Master Changwei of Guangming in Fuzhou, Fuzhou. A monk asked, 'Knowing that the master has long treasured a treasure in his bag, today I would like to borrow it for a look.' The master said, 'Look.' He said, 'In that case, thank you for the master's guidance.' The master said, 'Casually casting a fishing line, it is easy to catch a fish.'

Successor of Chan Master Wenji of Yandang Mountain

Chan Master Weijue of Jingguang in Wenzhou, Wenzhou. A monk asked, 'The master personally sings a tune of Yunmen, I wonder what the meaning of the West's coming is?' The master said, 'What are you saying?' The monk said, 'In that case, that is where the monk's way of dealing with people is.' The master said, 'Wrong.' Then he said, 'Jingguang's purple temple is the ancient Buddha's Jiyuan (精舍). Those who hear the name immediately cease their worldly thoughts, and those who see it with their own eyes seem to ascend to heaven. Facing the city and backing on the forest and springs. Everywhere is singing the emperor's teachings, why bother to expound profound theories. What about the upward aperture?' Suddenly he picked up his staff and struck it once, saying, 'The mandarin ducks are embroidered for you to see, do not pass the golden needle to others.' Then he descended from the seat.

Successor of Chan Master Ruixin of Jinshan

Chan Master Shoudao of Tiansheng in Anji, Anji Prefecture, ascended the platform and said, 'The sun and moon revolve around Mount Sumeru, and the human world is divided into day and night. The people of Jambudvipa are only hindered by light and darkness, form and emptiness. Then, how should one say a sentence that does not fall into light and darkness?' After a long silence, he said, 'The color of the willow is as tender as golden yellow, and the pear blossoms are as white as snow.'

參。上堂。不從一地至一地。寂滅性中寧有位。釋迦稽首問然燈。仁者何名為受記。便下座。

上方齊岳禪師法嗣

越州東山國慶順宗禪師上堂。心生則種種法生。心滅則種種法滅。拈起拄杖曰。此個是法。那個是滅底心。若人道得許爾頂門上具眼。其或未然。云暗不知天早晚。雪深難辯路高低。參。

北禪智賢禪師法嗣

潭州興化紹銑禪師泉州人。上堂拈拄杖曰。一大藏教是拭不凈故紙。超佛越祖之談。是誑呼閭閻漢。若論衲僧門下。一點也用不得。作么生是衲僧門下事。良久曰。多虛不如少實。擊香臺下座。

洪州法昌倚遇禪師漳州林氏子。幼棄家依郡之崇福得度。有大志自受具遊方。名著叢席。浮山遠和尚嘗指謂人曰。此後學行腳樣子也。參北禪賢。問近離甚處。師曰。福嚴。賢曰。思大鼻孔長多少。師曰。與和尚當時見底一般。賢曰。且道老僧見時長多少。師曰。和尚大似不曾到福嚴。賢笑云。學語之流。又問。來時馬大師健否。師曰健。云向汝道什麼。師曰。令北禪莫亂統。賢云。念汝新到不欲打汝。師曰。倚遇亦放過和尚。茶罷。賢又問。鄉里甚麼。師曰。漳州。賢云。三平在彼作什麼。師曰。說禪說道。賢云。年多少。師曰。與露柱齊年。賢云。有露柱即且從。無露柱

【現代漢語翻譯】現代漢語譯本參（Can）：禪宗的一種修行方式，通過參究來開悟。上堂：禪宗寺院中，住持或長老在法堂上向僧眾說法。不從一地至一地：指超越了有形的處所和境界。寂滅性中寧有位：在寂滅的本性中，哪裡還有位置可言？釋迦（Shijia）：釋迦牟尼佛的簡稱。稽首（Qishou）：佛教的一種禮敬方式，以頭觸地。問然燈（Randeng）：指向燃燈佛提問。仁者何名為受記：請問，什麼是被燃燈佛授記？便下座：說完就走下法座。

上方齊岳禪師法嗣：上方齊岳禪師的法脈傳承。

越州東山國慶順宗禪師上堂：越州東山國慶順宗禪師上堂說法。心生則種種法生，心滅則種種法滅：心念生起，各種現象就產生；心念熄滅，各種現象就消失。拈起拄杖曰：拿起拄杖說。此個是法，那個是滅底心：這個是法，哪個是能使心念寂滅的心？若人道得許爾頂門上具眼：如果有人能說得出來，就允許你頭頂上長出眼睛（指開悟）。其或未然：如果不是這樣。云暗不知天早晚，雪深難辯路高低：雲層昏暗就不知道天色是早是晚，雪下得太深就難以分辨道路的高低。參：參究。

北禪智賢禪師法嗣：北禪智賢禪師的法脈傳承。

潭州興化紹銑禪師泉州人：潭州興化紹銑禪師是泉州人。上堂拈拄杖曰：上堂說法，拿起拄杖說。一大藏教是拭不凈故紙：全部的佛經，也只是擦拭污穢的廢紙。超佛越祖之談，是誑呼閭閻漢：超越佛和祖師的言論，是欺騙鄉野百姓。若論衲僧門下，一點也用不得：如果從禪僧的角度來說，一點用處也沒有。作么生是衲僧門下事：什麼是禪僧應該做的事情？良久曰：沉默了很久說。多虛不如少實：與其虛誇很多，不如實在一點。擊香臺下座：敲擊香臺，走下法座。

洪州法昌倚遇禪師漳州林氏子：洪州法昌倚遇禪師是漳州林氏的兒子。幼棄家依郡之崇福得度：從小就離開家，在郡里的崇福寺出家。有大志自受具遊方：有很大的志向，自己受具足戒后四處遊歷。名著叢席：名聲在僧眾中傳揚。浮山遠和尚嘗指謂人曰：浮山遠和尚曾經指著他說。此後學行腳樣子也：這個人是後輩學人行腳的榜樣。參北禪賢：參拜北禪智賢禪師。問近離甚處：問道，最近從哪裡來？師曰：福嚴（Fuyan）：寺廟名。賢曰：思大鼻孔長多少：思大的鼻孔有多長？師曰：與和尚當時見底一般：和尚您當時看到的也是一樣長。賢曰：且道老僧見時長多少：那麼你說老僧我看到的時候有多長？師曰：和尚大似不曾到福嚴：和尚您好像沒有到過福嚴寺。賢笑云：學語之流：只是學舌的人。又問：來時馬大師健否：來的時候，馬大師身體好嗎？師曰健：身體好。云向汝道什麼：馬大師跟你說了什麼？師曰：令北禪莫亂統：讓北禪不要胡亂管事。賢云：念汝新到不欲打汝：念在你剛來，不想打你。師曰：倚遇亦放過和尚：倚遇也放過和尚您了。茶罷：喝完茶后。賢又問：鄉里甚麼：你的家鄉在哪裡？師曰：漳州（Zhangzhou）：地名。賢云：三平在彼作什麼：三平在那裡做什麼？師曰：說禪說道：講禪論道。賢云：年多少：年紀多大了？師曰：與露柱齊年：和露柱（Luzhu）一樣大。賢云：有露柱即且從，無露柱...

【English Translation】 English version Can (Can): A practice in Zen Buddhism, seeking enlightenment through inquiry. Ascending the Hall: In Zen monasteries, the abbot or elder addresses the monks in the Dharma Hall. Not from one place to another: Refers to transcending tangible locations and realms. Where is there a position in the nature of stillness and extinction?: In the nature of stillness and extinction, where is there any position to speak of? Shijia (Shijia): Short for Shakyamuni Buddha. Qishou (Qishou): A Buddhist form of reverence, touching the head to the ground. Asked Randeng (Randeng): Asking Dipamkara Buddha. What is it that the benevolent one is called 'bestowed prediction'?: Please, what is it called to be 'bestowed prediction' by Dipamkara Buddha? Then descended from the seat: After speaking, he descended from the Dharma seat.

Successor of Zen Master Qiyue of Shangfang: The Dharma lineage of Zen Master Qiyue of Shangfang.

Zen Master Shunzong of Guoqing Temple on Dongshan Mountain in Yuezhou ascended the Hall: Zen Master Shunzong of Guoqing Temple on Dongshan Mountain in Yuezhou ascended the Hall to give a Dharma talk. When the mind arises, all phenomena arise; when the mind ceases, all phenomena cease: When a thought arises, all phenomena arise; when a thought ceases, all phenomena disappear. Raising his staff, he said: This is the Dharma, what is the mind that extinguishes? If someone can say it, I will allow eyes to grow on the top of your head (referring to enlightenment). If not: Dark clouds obscure the time of day, deep snow makes it difficult to distinguish the height of the road. Can: Investigate.

Successor of Zen Master Zhixian of Beichan: The Dharma lineage of Zen Master Zhixian of Beichan.

Zen Master Shaoxian of Xinghua Temple in Tanzhou was from Quanzhou: Zen Master Shaoxian of Xinghua Temple in Tanzhou was from Quanzhou. Ascending the Hall, he raised his staff and said: The entire Tripitaka is paper for wiping away impurities. Talk of surpassing Buddhas and Patriarchs is deceiving common people. If we speak of the affairs within the gate of a Zen monk, not a bit of it is useful. What is the affair within the gate of a Zen monk? After a long silence, he said: It is better to be a little real than much that is false. Striking the incense table, he descended from the seat.

Zen Master Yiyu of Fachang Temple in Hongzhou was the son of the Lin family of Zhangzhou: Zen Master Yiyu of Fachang Temple in Hongzhou was the son of the Lin family of Zhangzhou. He left home at a young age and was ordained at Chongfu Temple in the prefecture. He had great aspirations and traveled widely after receiving full ordination. His name was known among the monastic community. The Venerable Fushan Yuan once pointed to him and said: This is the model of a traveling monk for later learners. He visited Zen Master Zhixian of Beichan: He paid respects to Zen Master Zhixian of Beichan. He asked, 'Where did you recently depart from?': He asked, 'Where did you recently come from?' The Master said: Fuyan (Fuyan): Name of a temple. Zhixian said: How long is Sida's nose?: How long is Sida's nose? The Master said: The same as what the Venerable saw at that time: The same length as what you saw at that time. Zhixian said: Then tell me, how long did this old monk see it?: Then tell me, how long did I see it? The Master said: The Venerable seems not to have been to Fuyan: You seem not to have been to Fuyan Temple. Zhixian laughed and said: A stream of parrots: Just someone who parrots others. He also asked: When you came, was Master Ma healthy?: When you came, was Master Ma in good health? The Master said: Healthy. He said: What did he say to you?: What did Master Ma say to you? The Master said: He told Beichan not to interfere randomly: He told Beichan not to interfere randomly. Zhixian said: Considering you are newly arrived, I don't want to hit you: Considering you are newly arrived, I don't want to hit you. The Master said: Yiyu also let the Venerable off: Yiyu also let you off. After tea: After drinking tea. Zhixian asked again: What is your hometown?: Where is your hometown? The Master said: Zhangzhou (Zhangzhou): Name of a place. Zhixian said: What is Sanping doing there?: What is Sanping doing there? The Master said: Speaking of Zen and talking about the Way: Speaking of Zen and discussing the Way. Zhixian said: How old are you?: How old are you? The Master said: The same age as the pillar: The same age as the pillar (Luzhu). Zhixian said: If there is a pillar, then so be it, if there is no pillar...

年多少。師曰。無露柱一年也不少。賢云。半夜放烏雞。師因倒心師事之。后游西山眷雙嶺深邃棲息三年。與英邵武勝上座游。應法昌請決別曰。三年聚首無事不知。檢點將來不無滲漏。以拄杖劃一劃曰。這個且止。宗風事作么生。英云。須彌安鼻孔。師曰。臨崖看滸眼。特地一場愁。英云。深沙努眼睛。師曰。爭奈聖凡無異路。方便有多門。英云。鐵蛇鉆不入。師曰。有甚共語處。英云。自緣根力淺。莫怨太陽春。卻劃一劃云。宗風且止。這個事作么生。師與一掌。英約住云。這漳州子莫無去就。師曰。爾作這般見解。不打更待何時。又與一掌。英云。也是我致得。法昌在分寧之北。千峰萬壑古屋數間。師至安樂之火種刀耕。衲子時有至者。皆不堪其枯淡。坐此成單丁。開爐日以一力撾鼓。升座曰。法昌今日開爐行腳僧無一個。唯有十八高人緘口圍爐打坐。不是規矩嚴難免見諸人話墮。直饒口似秤錘未免燈籠勘破。不知道絕功勛枉用修因證果。喝一喝曰。但能一念迴心。即脫二乘羈鎖。又曰。毗耶杜口倣傚宗乘。鷲嶺拈花翻成毒藥。九年面壁鈍置先宗。半夜傳衣欺它後學。馬祖即心是佛。大似待兔守株。盤山非心非佛。可謂和泥合水。如斯之見儘是敗壞祖風滅胡種族。承虛接響罔聖欺賢。後學無辜遭它指注。若論此

【現代漢語翻譯】現代漢語譯本問：年齡幾何？師父說：『即使是無露柱（無情之物）一年也不會少。』賢云：『半夜放烏雞。』師父因此倒過來以對待老師的禮節侍奉他。後來遊歷西山，喜愛雙嶺的深邃，在那裡棲息了三年。與英邵武勝上座一同遊歷。應法昌的邀請將要告別時說：『三年聚首，無事不知。』檢查將來，不免會有滲漏。用拄杖劃了一下說：『這個且止。宗風（禪宗的宗旨和風格）之事如何？』英云：『須彌（須彌山，佛教宇宙觀中的中心山）安鼻孔。』師父說：『臨崖看滸眼（水邊的巖石），特地一場愁。』英云：『深沙（深沙大將，佛教護法神）努眼睛。』師父說：『爭奈聖凡無異路，方便有多門。』英云：『鐵蛇鉆不入。』師父說：『有甚共語處？』英云：『自緣根力淺，莫怨太陽春。』卻劃一劃云：『宗風且止。這個事作么生？』師父給他一掌。英抓住說：『這漳州子莫無去就。』師父說：『爾作這般見解，不打更待何時？』又給了一掌。英云：『也是我致得。』法昌在分寧之北，千峰萬壑，古屋數間。師父到達后，安於簡樸的生活，自己耕種。衲子（僧人）時有到來的，都不能忍受那裡的枯燥清淡。坐在這裡成了孤身一人。開爐日，以一己之力撾鼓。升座說：『法昌今日開爐，行腳僧無一個。唯有十八高人緘口圍爐打坐。不是規矩嚴難免見諸人話墮。直饒口似秤錘未免燈籠勘破。不知道絕功勛枉用修因證果。』喝一喝說：『但能一念迴心，即脫二乘（聲聞乘和緣覺乘）羈鎖。』又說：『毗耶（維摩詰）杜口倣傚宗乘，鷲嶺（靈鷲山，佛陀說法之地）拈花翻成毒藥。九年面壁鈍置先宗，半夜傳衣欺它後學。馬祖（馬祖道一禪師）即心是佛，大似待兔守株。盤山（盤山寶積禪師）非心非佛，可謂和泥合水。如斯之見儘是敗壞祖風滅胡種族。承虛接響罔聖欺賢。後學無辜遭它指注。若論此』

【English Translation】 English version Asked: 'How old are you?' The master said: 'Even for an insentient pillar (wuluzhu), a year is not less.' Xian said: 'Releasing a black-boned chicken in the middle of the night.' Therefore, the master revered him as a teacher. Later, he traveled to West Mountain, admiring the profundity of Shuangling, where he resided for three years. He traveled with the Venerable Ying Shaowu Sheng. When he was about to bid farewell at the invitation of Fachang, he said: 'After three years of gathering, there is nothing we do not know.' Examining the future, there will inevitably be leakage. He drew a line with his staff and said: 'Let's stop here. How about the matter of the Zongfeng (the tenets and style of Zen Buddhism)?' Ying said: 'Mount Sumeru (Sumeru Mountain, the central mountain in the Buddhist cosmology) fits into a nostril.' The master said: 'Looking at the water's edge from a cliff, a special kind of sorrow arises.' Ying said: 'Sandhyā (General Sandhya, a Buddhist guardian deity) glares.' The master said: 'How can it be that the path for the holy and the mundane is not different, but there are many expedient means?' Ying said: 'An iron snake cannot penetrate it.' The master said: 'What is there to talk about?' Ying said: 'It is because my roots are shallow; do not blame the spring sun.' Then he drew a line and said: 'Let's stop talking about the Zongfeng. How about this matter?' The master gave him a slap. Ying grabbed him and said: 'This Zhangzhou fellow is not without direction.' The master said: 'Since you have such a view, when should I hit you if not now?' He gave him another slap. Ying said: 'I also brought it about.' Fachang was north of Fening, with thousands of peaks and valleys, and several old houses. After the master arrived, he was content with a simple life, cultivating the land himself. Monks occasionally came, but they could not endure the dryness and simplicity there. Sitting here, he became a solitary figure. On the day of opening the furnace, he beat the drum with his own strength. Ascending the seat, he said: 'Today, Fachang opens the furnace, but there is not a single traveling monk. Only eighteen eminent people sit around the furnace in silence. If the rules are not strict, it is inevitable that people will gossip. Even if the mouth is like a steelyard, it cannot avoid being seen through by a lantern. Not knowing that cutting off merit is a waste of cultivating causes and realizing results.' He shouted: 'If one can turn back in a single thought, one will be freed from the shackles of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' He also said: 'Vimalakirti (Vimalakīrti) keeping silent imitates the Zongcheng, and Shakyamuni Buddha (Buddha) plucking a flower on Vulture Peak (Gṛdhrakūṭa, where the Buddha preached) turns into poison. Facing the wall for nine years dulls the previous Zong, and secretly passing on the robe deceives later learners. Mazu (Zen Master Mazu Daoyi) saying that the mind is Buddha is like waiting for a rabbit to run into a tree. Panshan (Zen Master Panshan Baoji) saying neither mind nor Buddha can be described as mixing mud with water. Such views are all destroying the ancestral style and exterminating the barbarian race. Accepting emptiness and echoing sounds deceives the sages and insults the wise. Later learners are innocently subjected to its annotations. If we discuss this'

事諸佛不曾出世。亦無一法與人。達磨不西來。二祖不得髓。直得皇風蕩蕩野老謳歌。心無所恃行無所依。聞禪與道似見冤家。說色與心如逢猛虎。法昌然後與爾挑野菜舂黍米。作和羅飯煮骨董羹。饑即餐困即眠。不由諸位自崇高。莫學三乘立餐課。大寧寬禪師至。師畫地作此[○@牛]相。便曳钁出。翌日未升坐。謂寬曰。昨日公案如何。寬畫此[○@牛]相即飏撒之。師曰。寬禪頭名下無虛人。乃升坐曰。忽地晴天霹靂聲。禹門三汲浪崢嶸。幾多頭角為龍去。蝦蟹依然努眼睛。南禪師至。師方植松。南云。小院子栽許多松作么。師曰。臨濟道底。云栽得多少。師曰但見狷啼鶴宿聳漢侵云。南指石云。這裡何不栽。師曰。功不浪施。云也知無下手處。師卻指石上松曰。從什麼處得此來。南大笑云。蒼天蒼天。乃作偈云。頭戴華巾離少室。手攜席帽出長安。鷲峰峰下重相見。鼻孔元來總一般。又畫此○示之。師曰。葫蘆棚上摘冬瓜。麥浪堆中釣得蝦。誰在畫樓沾酒處。相邀來吃趙州茶。又畫此<T51p0497_01.gif答之。南云。鐵牛對對黃金角。木馬雙雙白玉蹄。為愛雪山香草細。夜深乘月過前溪。又畫㊀示之。師曰。玉麟帶月離霄漢。金鳳銜花下彩樓。野老不嫌公子醉。相將攜

【現代漢語翻譯】現代漢語譯本事奉諸佛，他們不曾真正出現於世。也沒有任何固定的『法』可以傳授給人。菩提達摩（Bodhidharma）沒有從西方來，二祖慧可（Huike）也沒有得到什麼『髓』。唯有天下太平，百姓安居樂業，這才是真諦。心中沒有任何依賴，行為也沒有任何固定的模式。聽到『禪』和『道』，就像見到仇人一樣；談論『色』和『心』，如同遭遇猛虎。法昌禪師（Fachang）之後，才能與你們一起挑野菜、舂黍米，做混合飯、煮雜燴湯。餓了就吃，困了就睡。不要像那些自命清高的人一樣，也不要學習小乘佛教徒那樣設立固定的功課。大寧寬禪師（Daning Kuan）來訪時，禪師在地上畫了一個牛的形象，然後拿著鋤頭出去了。第二天，禪師沒有升座，而是對寬禪師說：『昨天的公案如何？』寬禪師也畫了一個牛的形象，然後把它揚了。禪師說：『寬禪師果然名不虛傳。』於是升座說法：『忽然晴天一聲霹靂，龍門（Yumen）三級浪濤洶涌。有多少魚變成了龍，而蝦蟹依然在那裡努著眼睛。』南禪師（Nanchanshi）來訪時，禪師正在種松樹。南禪師問：『小院子里種這麼多松樹做什麼？』禪師說：『這是臨濟禪師（Linji）的風格。』南禪師問：『能種多少呢？』禪師說：『但見高聳入雲，鶴棲猿啼。』南禪師指著石頭說：『這裡為什麼不種？』禪師說：『功夫不白費。』南禪師說：『也知道無從下手。』禪師卻指著石頭上的松樹說：『從哪裡得到這些松樹的？』南禪師大笑說：『蒼天啊，蒼天啊！』於是作偈說：『頭戴華麗的頭巾離開少室山（Shaoshi Mountain），手提草帽走出長安（Chang'an）。在鷲峰（鷲峰）山下再次相見，原來大家的鼻孔都一樣。』又畫了一個圓圈來表示。禪師說：『在葫蘆棚上摘冬瓜，在麥浪中釣蝦。誰在畫樓上喝酒？邀請他們一起來喝趙州茶（Zhaozhou Tea）。』又畫了一個圖來回答。南禪師說：『鐵牛對對黃金角，木馬雙雙白玉蹄。爲了喜愛雪山（Snow Mountain）的香草，深夜乘著月光過前溪。』又畫了一個㊀來表示。禪師說：『玉麒麟帶著月光離開天空，金鳳凰銜著花朵下彩樓。鄉下人不嫌棄公子喝醉，互相攜手。』

【English Translation】 English version Serving all the Buddhas, they have never truly appeared in the world. Nor is there any fixed 'Dharma' to be transmitted to people. Bodhidharma did not come from the West, and Huike (Huike), the Second Patriarch, did not obtain any 'marrow'. Only when the world is peaceful and the people live and work in peace and contentment is this the true essence. There is no reliance in the heart, and there is no fixed pattern in behavior. Hearing of 'Chan' and 'Tao' is like seeing an enemy; talking about 'form' and 'mind' is like encountering a fierce tiger. Only after Zen Master Fachang (Fachang) can you pick wild vegetables and pound sorghum rice together, make mixed rice and cook assorted soup. Eat when hungry, sleep when sleepy. Do not be like those who consider themselves superior, nor learn from the Hinayana Buddhists to set up fixed homework. When Zen Master Daning Kuan (Daning Kuan) visited, the Zen master drew an image of an ox on the ground and then went out with a hoe. The next day, the Zen master did not ascend the seat, but said to Zen Master Kuan: 'How was yesterday's koan?' Zen Master Kuan also drew an image of an ox and then threw it away. The Zen master said: 'Zen Master Kuan is indeed worthy of his name.' Then he ascended the seat and said: 'Suddenly a thunderclap in the clear sky, the three-level waves of Yumen (Yumen) are surging. How many fish have turned into dragons, while the shrimp and crabs are still straining their eyes there.' When Zen Master Nanchanshi (Nanchanshi) visited, the Zen master was planting pine trees. Zen Master Nan asked: 'What are you doing planting so many pine trees in the small courtyard?' The Zen master said: 'This is the style of Zen Master Linji (Linji).' Zen Master Nan asked: 'How many can you plant?' The Zen master said: 'But see them towering into the clouds, with cranes perching and monkeys calling.' Zen Master Nan pointed to the stone and said: 'Why not plant here?' The Zen master said: 'Effort is not wasted.' Zen Master Nan said: 'Also know that there is no way to start.' The Zen master pointed to the pine trees on the stone and said: 'Where did you get these pine trees from?' Zen Master Nan laughed and said: 'Heavens, heavens!' Then he composed a verse saying: 'Wearing a gorgeous turban, I leave Shaoshi Mountain (Shaoshi Mountain), carrying a straw hat, I walk out of Chang'an (Chang'an). Meeting again under Vulture Peak (Vulture Peak), it turns out that everyone's nostrils are the same.' He also drew a circle to indicate. The Zen master said: 'Picking winter melons on the gourd shed, fishing for shrimp in the wheat waves. Who is drinking in the painted building? Invite them to come and drink Zhaozhou Tea (Zhaozhou Tea).' He also drew a picture to answer. Zen Master Nan said: 'Iron oxen with golden horns in pairs, wooden horses with white jade hooves in pairs. For the love of the fragrant grass of Snow Mountain (Snow Mountain), I cross the former stream by moonlight late at night.' He also drew a ㊀ to indicate. The Zen master said: 'The jade unicorn leaves the sky with the moonlight, the golden phoenix carries flowers down the painted building. The country folk do not dislike the young master being drunk, and hold hands with each other.'

手御街游。又畫此○答之。師又與南舉程大卿看生緣話。師曰。和尚何不直下與伊剿絕卻。南云。也曾為蛇畫足來。是伊自不瞥地。師曰。和尚如何為它。南云。咬盡生薑呷盡醋。師曰。流俗阿師又恁么去。南云。和尚作么生。師拈拂子便打。南云。這老漢也是無人情。時南道被天下叢林宗之。而師與之酬唱如交友。一時豪傑多歸之。龍圖徐公禧布衣時。與師往來為法喜之遊。師將化前一日作偈遺之曰。今年七十七。出行須擇日。昨夜問龜歌。報道今朝吉。徐覽偈聳然。邀靈源清禪師同往。師方坐寢室以院務誡知事曰。吾住此山二十三年。護惜常住每自蒞之。今行矣。汝輩著精彩。言畢舉拄杖曰。且道這個分付阿誰。徐與靈源皆屏息。遂擲杖投床枕臂而化。

福州廣因擇要禪師上堂。王臨寶位胡漢同風。紐半破三佛殿倒卓藏身句即不問。爾透出一字作么生道。拈拄杖曰。春風開竹戶。夜雨滴花心。上堂。古者道。只恐為僧心不了。為僧心了總輸僧。且如何是諸上座了底心。良久曰。漁翁睡重春潭闊。白鳥不飛舟自橫。僧問。如何是祖師西來意。師曰。長安東洛陽西。問如何是佛。師曰。福州橄欖兩頭尖。問佛未出世時如何。師曰。隈巖傍壑。曰出世后如何。師曰。前山後山。

廬山開先善暹禪師法嗣

【現代漢語翻譯】現代漢語譯本：手御街游。又畫了這件事來回答他。老師又和南舉程大卿看關於『生緣』的話題。老師說：『和尚為什麼不直接徹底地斷絕它呢？』南說：『也曾畫蛇添足過，是它自己沒有瞥見。』老師說：『和尚如何為它？』南說：『咬盡生薑，喝盡醋。』老師說：『世俗的阿師又那樣去了。』南說：『和尚怎麼做？』老師拿起拂子就打。南說：『這老漢也是沒有人情。』當時南道的禪風被天下叢林所推崇，而老師與他酬唱就像朋友一樣。一時間豪傑多歸附於他。龍圖徐公禧還是平民的時候，與老師往來，作為法喜的遊樂。老師將要圓寂的前一天，作偈留給他，說：『今年七十七，出行須擇日。昨夜問龜歌，報道今朝吉。』徐公禧看了偈語，驚愕不已，邀請靈源清禪師一同前往。老師正坐在寢室裡，用院務告誡知事說：『我住在這座山二十三年，愛護常住，每次都親自管理。現在要走了，你們要著精彩。』說完舉起拄杖說：『且說這個交付給誰？』徐公禧和靈源都屏住呼吸。於是擲下拄杖，倒在床上，枕著手臂圓寂了。

福州廣因擇要禪師上堂說法。『王臨寶位，胡漢同風』，紐半破三（指三種佛殿）佛殿倒卓藏身句即不問。你們透出一字怎麼說？』拈起拄杖說：『春風開竹戶，夜雨滴花心。』上堂說法。古人說：『只恐為僧心不了，為僧心了總輸僧。』那麼，什麼是各位了悟的心呢？』良久說：『漁翁睡重春潭闊，白鳥不飛舟自橫。』僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』老師說：『長安東，洛陽西。』問：『如何是佛（Buddha）？』老師說：『福州橄欖兩頭尖。』問：『佛未出世時如何？』老師說：『隈巖傍壑。』說：『出世后如何？』老師說：『前山後山。』

廬山開先善暹禪師法嗣

【English Translation】 English version: Shou Yu visited the street. He also drew this to answer him. The master also discussed the topic of 'birth affinity' with Nan Ju Cheng Daqing. The master said, 'Why doesn't the monk directly and completely cut it off?' Nan said, 'I once drew legs on a snake, but it didn't notice it itself.' The master said, 'How does the monk do it for it?' Nan said, 'Bite all the ginger, drink all the vinegar.' The master said, 'The worldly teachers go that way again.' Nan said, 'What does the master do?' The master picked up the whisk and hit him. Nan said, 'This old man is also inhuman.' At that time, Nan Dao's Chan style was admired by the monasteries all over the world, and the master's exchanges with him were like those of friends. For a time, many heroes came to him. When Longtu Xu Gongxi was still a commoner, he came and went with the master as a joy of Dharma. The day before the master was about to pass away, he wrote a verse for him, saying, 'This year is seventy-seven, you must choose a day to travel. Last night I asked the tortoise to sing, and it reported that today is auspicious.' Xu Gongxi was shocked when he read the verse, and invited Lingyuan Qing Chan Master to go with him. The master was sitting in the bedroom, admonishing the steward with the affairs of the monastery, saying, 'I have lived in this mountain for twenty-three years, and I have cherished the monastery, and I have always managed it myself. Now I am leaving, you must be wonderful.' After saying that, he raised his staff and said, 'Tell me, who is this entrusted to?' Xu Gongxi and Lingyuan held their breath. Then he threw down his staff, fell on the bed, and passed away with his arms as a pillow.

Zen Master Ze Yao of Guangyin Temple in Fuzhou gave a lecture. 'The king is in the treasure seat, and the customs of the Hu and Han are the same.' I will not ask about the phrase 'Niu Ban Po San (referring to the three types of Buddha halls) Buddha Hall upside down and hiding.' How do you say a word that you reveal?' He picked up his staff and said, 'The spring breeze opens the bamboo door, and the night rain drips on the heart of the flower.' He gave a lecture. The ancients said, 'I am only afraid that the heart of being a monk will not be understood, and if the heart of being a monk is understood, all will be lost to the monk.' So, what is the heart that you have all realized?' After a long time, he said, 'The fisherman sleeps heavily, the spring pool is wide, the white bird does not fly, and the boat is horizontal by itself.' A monk asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The master said, 'Chang'an is east, Luoyang is west.' Asked, 'What is Buddha (佛)?' The master said, 'Fuzhou olives are pointed at both ends.' Asked, 'What was it like when the Buddha was not yet born?' The master said, 'In the ravine by the rock.' Said, 'What is it like after birth?' The master said, 'The front mountain and the back mountain.'

Dharma successor of Zen Master Shan Qian of Kaixian Temple in Lushan

南康軍云居山了元佛印禪師。饒州浮樑林氏子。誕生之時祥光上燭。鬚髮爪齒宛然具體。風骨爽拔孩孺異常。發言成章語合經史。閭里先生稱曰神童。年將頂角博覽典墳。卷不再舒洞明今古。才思俊邁風韻飄然。志慕空宗投師出家。試經圓具感悟夙習。即遍參尋投機。于開先法席。出為宗匠。九坐道場。四眾傾向名動朝野。神宗賜高麗磨衲金缽以旌師德。上堂。寒寒風撼竹聲干。水凍魚行澀。林疏鳥宿難。早是嚴霜威重。那堪行客衣單。休思紫陌山千朵。且擁紅爐火一攢。放下茱萸空中竹橛。倒卻迦葉門前剎竿。直下更云。不會算來也太無端。參。師一日與學徒入室次。適東坡居士到面前。師曰。此間無坐榻。居士來此作甚麼。士曰。暫借佛印四大為坐榻。師曰。山僧有一問。居士若道得即請坐。道不得即輸腰下玉帶子。士欣然曰。便請。師曰。居士適來道。暫借山僧四大為坐榻。只如山僧四大本空五陰非有。居士向甚麼處坐。士不能答。遂留玉帶。師卻贈以雲山衲衣。士乃作偈曰。百千燈作一燈光。儘是恒沙妙法王。是故東坡不敢惜。借君四大作禪床。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落猶相稱。乞與佯狂老萬回。

東京智

【現代漢語翻譯】現代漢語譯本：南康軍云居山了元佛印禪師，是饒州浮樑林氏之子。他出生時，祥光照亮上方，鬚髮、爪子和牙齒都清晰可見。他的風度和骨骼清爽挺拔，與普通孩童不同。他說話成章，言語符合經典史書。鄉里的先生稱他為神童。將成年時，他廣泛閱讀各種典籍，書本不再需要翻開第二遍，就能徹底明白古今之事。他的才思敏捷，風韻灑脫。他立志于佛學，投師出家。通過考試，具備了僧人的資格，感悟到前世的修行。於是他四處參訪，尋求合適的老師，最終在開先寺的法席下成為一代宗師。他九次主持道場，四方信眾都傾向於他，名聲震動朝廷和民間。神宗皇帝賜予他高麗磨衲和金缽，以表彰他的師德。上堂開示說：『寒冷的風搖動竹子，發出乾燥的聲音，水凍結了，魚兒遊動艱難，樹林稀疏，鳥兒難以找到棲息之所。早已是嚴霜降臨，寒威很重，更何況是穿著單薄的遠行之人。不要再思念紫陌山上的千朵花，還是圍著紅紅的火爐取暖吧。放下茱萸，空中就沒有竹橛；推倒迦葉門前的剎竿。』直接說：『不會算計，真是太沒道理了。』參！禪師有一天與學徒在室內，適逢東坡居士來到面前。禪師說：『這裡沒有坐榻，居士來這裡做什麼？』居士說：『暫時借用佛印的四大作為坐榻。』禪師說：『山僧有一個問題，居士如果答得上來，就請坐，答不上來，就輸掉腰下的玉帶子。』居士高興地說：『請問吧。』禪師說：『居士剛才說，暫時借用山僧的四大作為坐榻，但是山僧的四大本是空無，五陰也不是真實存在，居士要坐在什麼地方呢？』居士不能回答，於是留下玉帶。禪師卻贈送給他雲山衲衣。居士於是作偈說：『千百燈光聚成一燈光，全部都是恒河沙數般的妙法之王。因此東坡不敢吝惜，借用你的四大作為禪床。病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然容易被箭鋒擊中。我將要到歌姬院乞食，奪回雲山那件舊衲衣。這玉帶閱人無數，就像驛站一樣傳遞，流傳到我這裡也真是悠閒自在啊。錦袍錯落，或許還相稱，就送給佯狂的老萬回吧。』東京智。

【English Translation】 English version: Zen Master Foyin Liaoyuan of Yunju Mountain in Nankang Army, was the son of the Lin family of Fuliang, Raozhou. At the time of his birth, auspicious light illuminated upwards, and his beard, hair, nails, and teeth were distinctly formed. His demeanor was refreshing and outstanding, unlike ordinary children. His speech formed chapters, and his words aligned with classics and history. The local scholars called him a child prodigy. Approaching adulthood, he extensively read various books, understanding both ancient and modern affairs without needing to reread them. His talent was outstanding, and his demeanor was elegant. Aspiring to emptiness, he became a monk under a teacher. After passing the ordination examination, he realized his past life's practice. He then traveled extensively, seeking a suitable teacher, and eventually became a master under the Dharma seat of Kaixian Temple. He presided over the Dharma assembly nine times, attracting followers from all directions, and his reputation shook the court and the public. Emperor Shenzong bestowed upon him a Goryeo monk's robe and a golden bowl to commend his virtuous conduct. In his Dharma talk, he said: 'The cold wind shakes the bamboo, producing a dry sound; the water freezes, making it difficult for fish to swim; the forest is sparse, making it difficult for birds to find a place to roost. It is already the heavy frost, and the cold is severe, let alone the travelers wearing thin clothes. Stop thinking about the thousands of flowers on Zimuo Mountain, and gather around the red stove for warmth. Put down the Cornus officinalis, and there will be no bamboo stakes in the air; knock down the flagpole in front of Kashyapa's gate.' Directly saying: 'Not knowing how to calculate, it is really unreasonable.' Participate! One day, the Zen master was in the room with his disciples when Layman Su Dongpo arrived. The Zen master said, 'There is no seat here, what are you doing here, Layman?' The Layman said, 'I will temporarily borrow Foyin's four elements as a seat.' The Zen master said, 'This monk has a question, if the Layman can answer it, please sit down, if you cannot answer it, you will lose the jade belt around your waist.' The Layman happily said, 'Please ask.' The Zen master said, 'The Layman just said that he would temporarily borrow this monk's four elements as a seat, but this monk's four elements are inherently empty, and the five aggregates are not real, where will the Layman sit?' The Layman could not answer, so he left the jade belt. The Zen master then gave him a Yunshan monk's robe. The Layman then composed a verse saying: 'Hundreds of thousands of lamps become one light, all are the wonderful Dharma Kings of the Ganges sands. Therefore, Dongpo dares not be stingy, borrowing your four elements as a meditation bed. The sick body can hardly bear the jade belt, and the dull roots are still easily hit by the arrow. I will beg for food in the courtesan's house, and take back the old robe of Yunshan. This belt has seen countless people, passing like a post station, and it is really leisurely to pass to me. The brocade robe is scattered, perhaps still matching, give it to the mad old Wan Hui.' Tokyo Zhi.

海本逸正覺禪師福州彭氏子。上堂。開口是合口是。眼下無妨更著鼻。開口錯合口錯。眼與鼻孔都拈卻。佛也打祖也打。真人面前不說假。佛也安祖也安。衲僧肚皮似海寬。此乃一出一入半合半開。是山僧尋常用底。敢問諸禪德。剎竿因甚麼頭指天。力士何故揎起拳。良久曰參。又一日上堂拈拄杖曰。這拄杖在天也與日月並明。在地也與山河同固。在王侯也以代蒲鞭。在百姓也防身御惡。在衲僧也晝橫肩上渡水穿云。夜宿旅亭撐門拄戶。且道在山僧手裡用作何為。要會么。有時放步東湖上。與僧遙指遠山青。擊禪床下座。上堂。憶得老僧年七歲時。于村校書處得一法門。超情離見絕妙絕玄。爰自染神逾六十載。今日輒出普告大眾。若欲傳持宜當諦聽。遂曰。寒原耕種罷。牽犢負薪歸。此夜一爐火。渾家身上衣。諸禪德。逢人不得錯舉。上堂。我有這一著。人人口裡嚼。嚼得破者速須吐卻。嚼不破者翻成毒藥。乃召諸禪德。作甚麼滋味。試請道看。良久曰。醫王不是無方義。千里蘇香象不回。

越州天章元楚寶月禪師。僧問。如何是佛法大意。師曰。一年三百六十日。曰便恁么會時如何。師曰。迢迢十萬不是遠。上堂。鼓聲錯落。山色崔嵬。本既不有。甚處得來。良久曰。高著眼。

廬山萬杉善爽禪師。僧

【現代漢語翻譯】現代漢語譯本海本逸正覺禪師，福州彭氏之子。上堂開示：『開口也對，合口也對，眼前不妨再安個鼻子。』（海本逸正覺禪師認為，無論是說話還是沉默，都是可以的，重要的是當下覺悟。）『開口錯，合口錯，眼和鼻孔都丟掉。』（如果執著于言語或沉默，都是錯誤的，要超越這些表象。）『佛也打，祖也打，真修行人面前不說假話。』（不執著于佛或祖師的形象，要真誠修行。）『佛也安，祖也安，修行人的心胸像大海一樣寬廣。』（佛和祖師的教誨都應該接受，修行人要有廣闊的胸懷。）這乃是一出一入，半合半開，是老衲我經常用的。敢問各位禪德，剎竿為什麼頭指天？力士為何要擼起袖子？』（反問，引導思考。）良久說：『參！』（去參悟吧！）又一日上堂，拿起拄杖說：『這拄杖在天上，也與日月一同光明；在地上，也與山河一樣穩固。在王侯那裡，可以代替蒲鞭（象徵刑罰）；在百姓那裡，可以防身御惡。在修行人這裡，白天可以橫在肩上渡水穿云，夜晚可以住在旅店裡撐門拄戶。』（拄杖在不同情況下有不同的作用。）『且說在我這裡，用作什麼呢？』『想要知道嗎？』『有時在東湖上散步，與僧人遙指遠處的青山。』（禪師用拄杖來引導修行，指向真理。）說完，敲禪床下座。上堂開示：『記得老衲七歲時，在村裡的學堂里得到一個法門，超脫情感，遠離見解，絕妙又玄奧。』（回憶自己年幼時就接觸了佛法。）『自從用心體會這個法門，已經六十多年了，今天拿出來普告大眾。如果想要傳承，應該仔細聽。』於是說：『寒冷的田野耕種完畢，牽著小牛揹著柴火回家。今夜一爐火，全家人身上暖暖和和。』（描述農家生活，寓意修行后的自在。）各位禪德，逢人不得隨便亂說。上堂開示：『我有一個方法，人人嘴裡都在嚼。嚼得破的，要趕快吐掉；嚼不破的，反而變成毒藥。』（禪法需要理解和運用，不能死記硬背。）於是呼喚各位禪德：『是什麼滋味？試著說說看。』（讓大家體驗禪法的味道。）良久說：『醫王不是沒有良方，即使是千里之外的大象生病了，也無法讓它回頭。』（比喻禪法雖好，但如果不能對癥下藥，也無法讓人覺悟。）越州天章元楚寶月禪師。有僧人問：『什麼是佛法的大意？』禪師說：『一年三百六十日。』（佛法就在日常生活中。）僧人問：『如果這樣理解，又該如何呢？』禪師說：『迢迢十萬，不是遙遠。』（真理並不遙遠，就在當下。）上堂開示：『鼓聲錯落，山色崔嵬。』（描述景象。）『本來就沒有，從哪裡來？』（一切皆空。）良久說：『高著眼！』（要看得更高更遠！）廬山萬杉善爽禪師。有僧人問

【English Translation】 English version Zen Master Haiben Yizhengjue, a native of Fuzhou from the Peng family, ascended the hall and said: 'Opening the mouth is right, closing the mouth is right; there's no harm in adding a nose before your eyes.' (Zen Master Haiben Yizhengjue believed that whether speaking or remaining silent is acceptable, the important thing is to awaken in the present moment.) 'Opening the mouth is wrong, closing the mouth is wrong; discard both the eyes and nostrils.' (If you are attached to words or silence, both are wrong; you must transcend these appearances.) 'Strike the Buddha, strike the Patriarch; do not speak falsely before a true person.' (Do not be attached to the image of the Buddha or the Patriarch; practice sincerely.) 'The Buddha is at peace, the Patriarch is at peace; the stomach of a monk is as wide as the sea.' (The teachings of the Buddha and the Patriarch should be accepted; a monk should have a broad mind.) This is nothing but going out and coming in, half-closed and half-open; it is what I, this old monk, often use. I dare to ask all of you Zen practitioners, why does the top of the flagpole point to the sky? Why does the strongman roll up his sleeves?' (A rhetorical question to guide contemplation.) After a long pause, he said: 'Investigate!' (Go and investigate!) Another day, ascending the hall, he picked up his staff and said: 'This staff, in the heavens, shines as brightly as the sun and moon; on the earth, it is as solid as the mountains and rivers. In the hands of kings and nobles, it can replace the cattail whip (symbolizing punishment); in the hands of the common people, it can defend against evil. In the hands of a monk, it can be carried across water and through clouds during the day, and used to prop up doors and windows in a traveler's inn at night.' (The staff has different uses in different situations.) 'Now, what is it used for in my hands?' 'Do you want to know?' 'Sometimes, while strolling on East Lake, I point with the staff to the distant green mountains with the monks.' (The Zen master uses the staff to guide practice, pointing to the truth.) After speaking, he struck the Zen platform and descended. Ascending the hall, he said: 'I remember when I was seven years old, I obtained a Dharma gate at the village school, transcending emotions, abandoning views, wonderfully profound.' (Recalling his early exposure to Buddhism.) 'Since then, I have been diligently practicing this Dharma gate for over sixty years, and today I bring it forth to proclaim it to the masses. If you wish to inherit it, you should listen carefully.' Then he said: 'The cold fields have been plowed, leading the calf and carrying firewood home. Tonight, with a stove fire, the whole family is warm.' (Describing rural life, implying the freedom after practice.) 'All of you Zen practitioners, do not speak carelessly to others.' Ascending the hall, he said: 'I have a method that everyone chews on. Those who can chew through it should quickly spit it out; those who cannot chew through it will turn it into poison.' (Zen Dharma needs to be understood and applied, not memorized.) Then he called out to all the Zen practitioners: 'What does it taste like? Try to say it.' (Let everyone experience the taste of Zen Dharma.) After a long pause, he said: 'The medicine king is not without a good prescription, but even if an elephant a thousand miles away is sick, it cannot make it turn back.' (A metaphor that even though Zen Dharma is good, if it is not the right medicine, it cannot awaken people.) Zen Master Tianzhang Yuanchu Baoyue of Yuezhou. A monk asked: 'What is the great meaning of the Buddha Dharma?' The Zen master said: 'Three hundred and sixty days a year.' (The Buddha Dharma is in everyday life.) The monk asked: 'If I understand it this way, what should I do?' The Zen master said: 'Ten thousand miles away is not far.' (The truth is not far away; it is in the present moment.) Ascending the hall, he said: 'The sound of drums is scattered, the mountain colors are towering.' (Describing the scenery.) 'Originally there is nothing, where does it come from?' (Everything is empty.) After a long pause, he said: 'Keep your eyes high!' (Look higher and farther!) Zen Master Wanshan Shanshuang of Lushan. A monk asked

問。如何是萬杉境。師曰。萬株杉下千尋竹。僧云。如何是境中人。師曰。老僧叉手對阇梨。問佛法大意請師指示。師曰。崑崙頭戴華山尖。乃曰。古即今今即古。家家囪下有諸祖。文殊示現滿山川。自是時人不能悟。大眾且道。悟個甚麼。喝一喝。晚參。侍者度拂子與師。師曰。百丈昔因拈起悟。始覺蒸糊是面做。禪人到此莫商量。向道僧堂對廚庫。復曰。經有經師論有論師律有律師。教老僧說個甚麼。良久曰。春困歸堂打睡。

廬陵禾山楚才禪師法嗣

撫州曹山寶積雄禪師。僧問。如何是佛。師曰。寒貓不捉鼠。問一塵一佛國一葉一釋迦。學人如何下足。師曰。大地草漫漫。僧云。謝師答話。師曰。明眼人難瞞。僧云。大眾一時記取。師曰。曹山今日失利。問法雷一震龍象四來如何行令。師曰。清風不會儂家意。吹散白雲撩亂飛。僧云。學人還有安身立命處也無。師曰。腳踏實地。乃曰。善應群方萬機叢湊相逢相見即不問。爾拈匙把箸為甚麼道不得。良久曰。曹山今日失利。又曰。山不青水不綠。南北東西無下足。白雲片片嶺頭飛。夜來卻入蘆花宿。又曰。千江競湊萬派同源。寶月騰輝光分沙界。山河大地明暗自殊。坐臥經行何人分上。其中莫有語言道斷涵蓋相應底衲僧么。出來與曹山相見。時有僧

【現代漢語翻譯】現代漢語譯本問：什麼是萬杉境（指被萬棵杉樹圍繞的境界）？師父說：萬棵杉樹下有千尋長的竹子。僧人問：什麼是境中人（指境界中的人）？師父說：老僧合掌向阇梨（梵語，指弟子或求法者）致意。問：佛法大意請師指示。師父說：崑崙山頭頂著華山山尖。於是說：古就是今，今就是古，家家戶戶的煙囪下都有諸祖（指歷代祖師）。文殊菩薩的示現遍滿山川，只是現在的人不能領悟。大眾且說，領悟什麼？喝一聲。晚參。侍者遞拂子給師父，師父說：百丈禪師過去因為拿起拂子而開悟，才發覺蒸的糨糊原來是用面做的。禪人到這裡不要商量，說僧堂正對著廚房。又說：經有經師，論有論師，律有律師。教老僧說什麼呢？良久說：春天睏倦了，回堂睡覺。

廬陵禾山楚才禪師的法嗣

撫州曹山寶積雄禪師。僧人問：什麼是佛？師父說：寒冷的貓不捉老鼠。問：一塵一佛國，一葉一釋迦（指微小的事物中蘊含著佛性），學人如何落腳？師父說：大地草漫漫。僧人說：謝謝師父回答。師父說：明眼人難以欺瞞。僧人說：大眾一時記住。師父說：曹山今天失利。問：法雷一震，龍象四來（比喻佛法威猛，眾生歸服），如何行令？師父說：清風不會我的心意，吹散白雲，撩亂飛舞。僧人說：學人還有安身立命的地方嗎？師父說：腳踏實地。於是說：善於應付各種情況，萬機叢湊，相逢相見就不問。你們拿匙把筷子為什麼說不出來？良久說：曹山今天失利。又說：山不清，水不綠，南北東西無處落腳。白雲片片在山嶺上飛，夜裡卻飛入蘆花叢中棲息。又說：千條江河競相匯聚，萬條支流同歸一源。寶月騰輝，光芒照耀沙界。山河大地，明暗各有不同。坐臥經行，是誰的本分？其中莫有語言道斷，涵蓋相應的衲僧（指僧人）嗎？出來與曹山相見。當時有僧人

【English Translation】 English version Question: What is the realm of ten thousand cedars (Wanshan jing, referring to a realm surrounded by ten thousand cedar trees)? The Master said: Beneath ten thousand cedar trees are thousand-fathom bamboos. A monk asked: What is the person within the realm (jing zhong ren, referring to a person in the realm)? The Master said: The old monk puts his hands together in respect to the Dhyana master (ajari, a Sanskrit term referring to a disciple or seeker of Dharma). Question: Please instruct on the great meaning of the Buddha-dharma. The Master said: Mount Kunlun wears the peak of Mount Hua on its head. Then he said: The ancient is the present, and the present is the ancient. Every household's chimney has the ancestors (zhu zu, referring to past patriarchs). Manjusri's manifestation fills the mountains and rivers, but people of this time cannot awaken. The assembly then says, awaken to what? A shout. Evening meditation. The attendant handed the whisk to the Master, who said: Baizhang (a Zen master) awakened because he picked up the whisk, and then realized that the steamed paste was made of flour. Zen practitioners, do not discuss this here, saying that the monks' hall faces the kitchen. He further said: Sutras have sutra masters, treatises have treatise masters, and precepts have precept masters. What should this old monk say? After a long silence, he said: Spring drowsiness, return to the hall to sleep.

Successor of Zen Master Chucai of Heshan in Luling

Zen Master Xiong of Baoji Temple on Mount Caoshan in Fuzhou. A monk asked: What is Buddha? The Master said: A cold cat doesn't catch mice. Question: One dust, one Buddha-land; one leaf, one Sakyamuni (referring to the Buddha) (yi chen yi fo guo, yi ye yi shijia, meaning that Buddha-nature is contained in small things). How does the student place his feet? The Master said: The earth is covered with grass. The monk said: Thank you, Master, for your answer. The Master said: It is difficult to deceive a clear-eyed person. The monk said: The assembly should remember this. The Master said: Caoshan has lost today. Question: The thunder of Dharma shakes, and dragons and elephants come from all directions (fa lei yi zhen, long xiang si lai, a metaphor for the power of the Dharma and the submission of sentient beings). How is the command carried out? The Master said: The gentle breeze does not understand my intention, scattering the white clouds and causing them to fly in disarray. The monk said: Is there still a place for the student to settle down and establish his life? The Master said: Step firmly on the ground. Then he said: Being good at responding to all situations, myriad opportunities converge, meeting and seeing, I will not ask. Why can't you say it when you pick up spoons and chopsticks? After a long silence, he said: Caoshan has lost today. He also said: The mountain is not green, the water is not green, there is nowhere to set foot in the north, south, east, and west. White clouds fly in pieces over the mountain peaks, but at night they enter the reed flowers to rest. He also said: A thousand rivers compete to converge, and ten thousand tributaries flow to the same source. The precious moon rises and shines its light on the sand world. The mountains, rivers, and earth have different degrees of brightness and darkness. Sitting, lying, walking, and practicing, whose responsibility is it? Among you, are there any monks (na seng, referring to monks) who have cut off language and whose answers correspond? Come out and meet Caoshan. At that time, there was a monk

出方禮拜次。師曰。大眾分明記取話頭。

欽山悟勤禪師法嗣

鼎州梁山圓應禪師。僧問。如何是超佛越祖之談。師曰。吃粥吃飯。

續傳燈錄卷第五

續傳燈錄卷第六目錄

大鑒下第十一世大陽玄禪師法嗣二十五人投子義青禪師興陽清剖禪師福嚴審承禪師羅浮顯如禪師白馬歸喜禪師大陽慧禪師雲門靈運禪師雲頂海鵬禪師明機聰禪師(已上九人有語見錄)四祖海禪師資福乘禪師覺城道齊禪師羅浮遠禪師洞山存禪師雲門寶印禪師太平慧空禪師安州延福禪師福嚴賢禪師承天宗禪師方廣隆禪師崇勝智聰禪師四祖處仁禪師大陽祈禪師白馬歸春禪師晦叔王曙居士(已上十六人不錄)雪竇顯禪師法嗣八十四人天衣義懷禪師稱心省倧禪師承天傳宗禪師南明日慎禪師投子法宗道者寶相蘊觀禪師君山顯升禪師洞庭慧金典座修撰曾會居士報本有蘭禪師長蘆智福禪師洞山慧圓禪師香積孜禪師寶慶子環禪師天衣在和禪師稱心守明禪師鳳棲仲卿禪師靈巖德初禪師龍興智傳禪師乾明則禪師乾明知應禪師云峰元益首座(已上二十二人見錄)安國琮禪師永安元楚禪師稱心清演禪師證聖守環禪師湯院守恩禪師廣教景先禪師東禪賢禪師上山德隆禪師化城德遷禪師廣慧用舒禪師因勝惟政禪師資福肇禪師白雲德宣禪師興元道滿禪師承

【現代漢語翻譯】出方禮拜次。師曰。大眾分明記取話頭。（當要開始禮拜時，老師說：『各位，請清楚記住剛才所說的話頭。』）

欽山悟勤禪師法嗣（欽山悟勤禪師的弟子）

鼎州梁山圓應禪師。僧問。如何是超佛越祖之談。師曰。吃粥吃飯。（鼎州梁山圓應禪師。有僧人問：『什麼是超越佛和祖師的言論？』禪師回答：『吃粥吃飯。』）

續傳燈錄卷第五

續傳燈錄卷第六目錄

大鑒下第十一世大陽玄禪師法嗣二十五人投子義青禪師興陽清剖禪師福嚴審承禪師羅浮顯如禪師白馬歸喜禪師大陽慧禪師雲門靈運禪師雲頂海鵬禪師明機聰禪師(已上九人有語見錄)四祖海禪師資福乘禪師覺城道齊禪師羅浮遠禪師洞山存禪師雲門寶印禪師太平慧空禪師安州延福禪師福嚴賢禪師承天宗禪師方廣隆禪師崇勝智聰禪師四祖處仁禪師大陽祈禪師白馬歸春禪師晦叔王曙居士(已上十六人不錄)雪竇顯禪師法嗣八十四人天衣義懷禪師稱心省倧禪師承天傳宗禪師南明日慎禪師投子法宗道者寶相蘊觀禪師君山顯升禪師洞庭慧金典座修撰曾會居士報本有蘭禪師長蘆智福禪師洞山慧圓禪師香積孜禪師寶慶子環禪師天衣在和禪師稱心守明禪師鳳棲仲卿禪師靈巖德初禪師龍興智傳禪師乾明則禪師乾明知應禪師云峰元益首座(已上二十二人見錄)安國琮禪師永安元楚禪師稱心清演禪師證聖守環禪師湯院守恩禪師廣教景先禪師東禪賢禪師上山德隆禪師化城德遷禪師廣慧用舒禪師因勝惟政禪師資福肇禪師白雲德宣禪師興元道滿禪師承

【English Translation】 At the time of commencing the prostrations, the Master said, 'Everyone, clearly remember the topic of conversation.'

Disciple of Chan Master Qinshan Wuqin

Chan Master Yuanying of Liangshan in Dingzhou. A monk asked, 'What is the talk that transcends the Buddhas and Patriarchs?' The Master said, 'Eating congee and eating rice.'

Continued Transmission of the Lamp, Volume Five

Continued Transmission of the Lamp, Volume Six - Table of Contents

Lineage of Chan Master Dayang Xuan, 11th Generation from Dajian: 25 disciples. Touzi Yiqing (Chan Master), Xingyang Qingpou (Chan Master), Fuyan Shencheng (Chan Master), Luofu Xianru (Chan Master), Baima Guixi (Chan Master), Dayang Hui (Chan Master), Yunmen Lingyun (Chan Master), Yunding Haipeng (Chan Master), Mingji Cong (Chan Master) (The sayings of the above nine people are recorded). Sizu Hai (Chan Master), Zifu Cheng (Chan Master), Juecheng Daoqi (Chan Master), Luofu Yuan (Chan Master), Dongshan Cun (Chan Master), Yunmen Baoyin (Chan Master), Taiping Huikong (Chan Master), Anzhou Yanfu (Chan Master), Fuyan Xian (Chan Master), Chengtian Zong (Chan Master), Fangguang Long (Chan Master), Chongsheng Zhicong (Chan Master), Sizu Churen (Chan Master), Dayang Qi (Chan Master), Baima Guichun (Chan Master), Layman Huishu Wang Shu (The above sixteen people are not recorded). Lineage of Chan Master Xuedou Xian: 84 disciples. Tianyi Yihuai (Chan Master), Chenxin Shengzong (Chan Master), Chengtian Chuanzong (Chan Master), Nanming Rishen (Chan Master), Touzi Fazong (Practitioner), Baoxiang Yun'guan (Chan Master), Junshan Xiansheng (Chan Master), Dongting Huijin (Head Cook), Zeng Hui (Compiler), Baoben Youlan (Chan Master), Changlu Zhifu (Chan Master), Dongshan Huiyuan (Chan Master), Xiangji Zi (Chan Master), Baoqing Zihuan (Chan Master), Tianyi Zaihe (Chan Master), Chenxin Shouming (Chan Master), Fengqi Zhongqing (Chan Master), Lingyan Dechu (Chan Master), Longxing Zhichuan (Chan Master), Qianming Ze (Chan Master), Qianming Zhiying (Chan Master), Yunfeng Yuanyi (Head Seat) (The above twenty-two people are recorded). Anguo Cong (Chan Master), Yongan Yuanchu (Chan Master), Chenxin Qingyan (Chan Master), Zhengsheng Shouhuan (Chan Master), Tangyuan Shouen (Chan Master), Guangjiao Jingxian (Chan Master), Dongchan Xian (Chan Master), Shangshan Delong (Chan Master), Huacheng Deqian (Chan Master), Guanghui Yongshu (Chan Master), Yinsheng Weizheng (Chan Master), Zifu Zhao (Chan Master), Baiyun Dexuan (Chan Master), Xingyuan Daoman (Chan Master), Cheng

天洞源禪師鹿苑顯沖禪師薦福知一禪師岳林宗善禪師萬壽慧照禪師海會擇芝禪師妙果自政禪師疏山淳禪師德山應禪師君山筠禪師南嶽文政禪師啟霞志宣禪師羅山蒙禪師地藏賞禪師真如雅禪師鳳臺崇禪師藥山恭禪師西禪罕禪師報恩政禪師玉池希白禪師寶相歡禪師雲門毅禪師橫金顯禪師云巖元度禪師萬壽德禪師護國宜謙禪師白雲重郜禪師凈土義親禪師大覺利真禪師護國惟德禪師天聖仲華禪師薦福可禪師翠峰普禪師天童利章禪師妙果垂則禪師龍華覺禪師護國德基禪師報恩宗秘禪師建福可概禪師西方岫禪師雪竇省宗禪師大乘曉禪師啟霞崇梵禪師仗錫懷秀禪師報恩道能禪師白衣宗樸禪師白衣智華禪師水陸瑞雲禪師(已上六十二人無錄)百丈寶月智映禪師法嗣二人惠因懷祥禪師惠因義寧禪師(已上二人見錄)南華寶緣禪師法嗣一十四人興化延慶禪師寶壽行德禪師白虎守升禪師佛陀崇欽禪師延祥法迎禪師舜峰惠寶禪師(已上六人見錄)甘露自緣禪師永泰宗寶禪師雙峰法崇禪師寶林海月禪師羅漢清顯禪師清銼智靜禪師翁山文白禪師延壽法牟禪師(已上八人無錄)云蓋繼鵬禪師法嗣四人報恩譚禪師(一人見錄)法輪真禪師白霞安禪師臨邛復首座(已上三人無錄)洞山子榮禪師法嗣二人圓通居訥禪師(一人見錄)延慶法珠禪師(一人無錄)

【現代漢語翻譯】現代漢語譯本天洞源禪師（Tiandongyuan, 禪師名號），鹿苑顯沖禪師（Luyuan Xianchong, 禪師名號），薦福知一禪師（Jianfu Zhiyi, 禪師名號），岳林宗善禪師（Yuelin Zongshan, 禪師名號），萬壽慧照禪師（Wanshou Huizhao, 禪師名號），海會擇芝禪師（Haihui Zezhi, 禪師名號），妙果自政禪師（Miaoguo Zizheng, 禪師名號），疏山淳禪師（Shushan Chun, 禪師名號），德山應禪師（Deshan Ying, 禪師名號），君山筠禪師（Junshan Yun, 禪師名號），南嶽文政禪師（Nanyue Wenzheng, 禪師名號），啟霞志宣禪師（Qixia Zhixuan, 禪師名號），羅山蒙禪師（Luoshan Meng, 禪師名號），地藏賞禪師（Dizang Shang, 禪師名號），真如雅禪師（Zhenru Ya, 禪師名號），鳳臺崇禪師（Fenghai Chong, 禪師名號），藥山恭禪師（Yaoshan Gong, 禪師名號），西禪罕禪師（Xi Chan Han, 禪師名號），報恩政禪師（Baoen Zheng, 禪師名號），玉池希白禪師（Yuchi Xibai, 禪師名號），寶相歡禪師（Baoxiang Huan, 禪師名號），雲門毅禪師（Yunmen Yi, 禪師名號），橫金顯禪師（Hengjin Xian, 禪師名號），云巖元度禪師（Yunyan Yuandu, 禪師名號），萬壽德禪師（Wanshou De, 禪師名號），護國宜謙禪師（Huguo Qian, 禪師名號），白雲重郜禪師（Baiyun Chonggao, 禪師名號），凈土義親禪師（Jingtu Yiqin, 禪師名號），大覺利真禪師（Dajue Lizhen, 禪師名號），護國惟德禪師（Huguo Weide, 禪師名號），天聖仲華禪師（Tiansheng Zhonghua, 禪師名號），薦福可禪師（Jianfu Ke, 禪師名號），翠峰普禪師（Cuifeng Pu, 禪師名號），天童利章禪師（Tiantong Lizhang, 禪師名號），妙果垂則禪師（Miaoguo Chuize, 禪師名號），龍華覺禪師（Longhua Jue, 禪師名號），護國德基禪師（Huguo Deji, 禪師名號），報恩宗秘禪師（Baoen Zongmi, 禪師名號），建福可概禪師（Jianfu Kegai, 禪師名號），西方岫禪師（Xifang Xiu, 禪師名號），雪竇省宗禪師（Xuedou Xingzong, 禪師名號），大乘曉禪師（Dacheng Xiao, 禪師名號），啟霞崇梵禪師（Qixia Chongfan, 禪師名號），仗錫懷秀禪師（Zhangxi Huaixiu, 禪師名號），報恩道能禪師（Baoen Daoneng, 禪師名號），白衣宗樸禪師（Baiyi Zongpu, 禪師名號），白衣智華禪師（Baiyi Zhihua, 禪師名號），水陸瑞雲禪師（Shuilu Ruiyun, 禪師名號）。(以上六十二人沒有記錄) 百丈寶月智映禪師（Baizhang Baoyue Zhiying, 禪師名號）法嗣二人：惠因懷祥禪師（Huinyin Huaixiang, 禪師名號），惠因義寧禪師（Huinyin Yining, 禪師名號）。(以上二人見於記錄) 南華寶緣禪師（Nanhua Baoyuan, 禪師名號）法嗣一十四人：興化延慶禪師（Xinghua Yanqing, 禪師名號），寶壽行德禪師（Baoshou Xingde, 禪師名號），白虎守升禪師（Baihu Shousheng, 禪師名號），佛陀崇欽禪師（Fotuo Chongqin, 禪師名號），延祥法迎禪師（Yanxiang Faying, 禪師名號），舜峰惠寶禪師（Shunfeng Huibao, 禪師名號）。(以上六人見於記錄) 甘露自緣禪師（Ganlu Ziyuan, 禪師名號），永泰宗寶禪師（Yongtai Zongbao, 禪師名號），雙峰法崇禪師（Shuangfeng Fachong, 禪師名號），寶林海月禪師（Baolin Haiyue, 禪師名號），羅漢清顯禪師（Luohan Qingxian, 禪師名號），清銼智靜禪師（Qingcuo Zhijing, 禪師名號），翁山文白禪師（Wengshan Wenbai, 禪師名號），延壽法牟禪師（Yanshou Famou, 禪師名號）。(以上八人沒有記錄) 云蓋繼鵬禪師（Yungai Jipeng, 禪師名號）法嗣四人：報恩譚禪師（Baoen Tan, 禪師名號）。(一人見於記錄) 法輪真禪師（Falun Zhen, 禪師名號），白霞安禪師（Baixia An, 禪師名號），臨邛復首座（Linqiong Fu, 地名+職位）。(以上三人沒有記錄) 洞山子榮禪師（Dongshan Zirong, 禪師名號）法嗣二人：圓通居訥禪師（Yuantong June, 禪師名號）。(一人見於記錄) 延慶法珠禪師（Yanqing Fazhu, 禪師名號）。(一人沒有記錄)

【English Translation】 English version Tiandongyuan Zen Master, Luyuan Xianchong Zen Master, Jianfu Zhiyi Zen Master, Yuelin Zongshan Zen Master, Wanshou Huizhao Zen Master, Haihui Zezhi Zen Master, Miaoguo Zizheng Zen Master, Shushan Chun Zen Master, Deshan Ying Zen Master, Junshan Yun Zen Master, Nanyue Wenzheng Zen Master, Qixia Zhixuan Zen Master, Luoshan Meng Zen Master, Dizang Shang Zen Master, Zhenru Ya Zen Master, Fenghai Chong Zen Master, Yaoshan Gong Zen Master, Xi Chan Han Zen Master, Baoen Zheng Zen Master, Yuchi Xibai Zen Master, Baoxiang Huan Zen Master, Yunmen Yi Zen Master, Hengjin Xian Zen Master, Yunyan Yuandu Zen Master, Wanshou De Zen Master, Huguo Qian Zen Master, Baiyun Chonggao Zen Master, Jingtu Yiqin Zen Master, Dajue Lizhen Zen Master, Huguo Weide Zen Master, Tiansheng Zhonghua Zen Master, Jianfu Ke Zen Master, Cuifeng Pu Zen Master, Tiantong Lizhang Zen Master, Miaoguo Chuize Zen Master, Longhua Jue Zen Master, Huguo Deji Zen Master, Baoen Zongmi Zen Master, Jianfu Kegai Zen Master, Xifang Xiu Zen Master, Xuedou Xingzong Zen Master, Dacheng Xiao Zen Master, Qixia Chongfan Zen Master, Zhangxi Huaixiu Zen Master, Baoen Daoneng Zen Master, Baiyi Zongpu Zen Master, Baiyi Zhihua Zen Master, Shuilu Ruiyun Zen Master. (The above sixty-two people have no records) Baizhang Baoyue Zhiying Zen Master had two Dharma heirs: Huinyin Huaixiang Zen Master, Huinyin Yining Zen Master. (The above two people are recorded) Nanhua Baoyuan Zen Master had fourteen Dharma heirs: Xinghua Yanqing Zen Master, Baoshou Xingde Zen Master, Baihu Shousheng Zen Master, Fotuo Chongqin Zen Master, Yanxiang Faying Zen Master, Shunfeng Huibao Zen Master. (The above six people are recorded) Ganlu Ziyuan Zen Master, Yongtai Zongbao Zen Master, Shuangfeng Fachong Zen Master, Baolin Haiyue Zen Master, Luohan Qingxian Zen Master, Qingcuo Zhijing Zen Master, Wengshan Wenbai Zen Master, Yanshou Famou Zen Master. (The above eight people have no records) Yungai Jipeng Zen Master had four Dharma heirs: Baoen Tan Zen Master. (One person is recorded) Falun Zhen Zen Master, Baixia An Zen Master, Linqiong Fu (Linqiong, place name) First Seat (position). (The above three people have no records) Dongshan Zirong Zen Master had two Dharma heirs: Yuantong June Zen Master. (One person is recorded) Yanqing Fazhu Zen Master. (One person has no record)

續傳燈錄卷第六目錄大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第六

大鑒下第十一世

大陽玄禪師法嗣

舒州投子山義青禪師青社。李氏子。七齡穎異。往妙相寺出家。試經得度。習百法論。未幾嘆曰。三祇途遠自困何益。乃入洛聽華嚴義若貫珠。嘗讀諸林菩薩偈。至即心自性。猛省曰。法離文字寧可講乎。即棄游宗席。時圓鑒禪師居會聖巖。一夕夢畜青色鷹為吉徴。屆旦師來。鑒禮延之。令看外道問佛不問有言不問無言因緣。經三載。一日問曰。汝記得話頭么試舉看。師擬對。鑒掩其口。師瞭然開悟遂禮拜。鑒曰。汝妙悟玄機邪。師曰。設有也須吐卻。時資侍者在傍曰。青華嚴今日如病得汗。師回顧曰。合取狗口。若更忉忉我即便嘔。自此復經三年。鑒時出洞下宗旨示之。悉皆妙契。付以大陽頂相皮履直裰囑曰。代我續其宗風。無久滯此善宜護持。遂書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車碾。令依圓通秀禪師。師至彼無所參問唯嗜睡而已。執事白通曰。堂中有僧日睡當行規法。通曰。是誰。曰青上座。通曰。未可。待與按過。通即曳杖入堂。見師正睡。乃擊床呵曰。我這裡無

【現代漢語翻譯】現代漢語譯本

續傳燈錄卷第六目錄大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第六

大鑒下第十一世

大陽玄禪師法嗣

舒州投子山義青禪師青社。李氏之子。七歲時就顯得聰慧過人。前往妙相寺出家。通過了試經得到了度牒。學習《百法論》。沒過多久感嘆道：『經歷三大阿僧祇劫的漫長道路，這樣困頓自己有什麼益處呢？』於是前往洛陽聽講《華嚴經》，理解經義如同貫珠一般流暢。曾經讀到諸林菩薩的偈語，讀到『即心自性』時，猛然醒悟道：『佛法離開了文字，難道可以用言語講解嗎？』於是放棄了遊歷宗門講席。當時圓鑒禪師住在會聖巖。一天晚上夢見養了一隻青色的鷹，認為是吉祥的徵兆。到了早晨，義青禪師就來了。圓鑒禪師以禮相待，請他參看外道問佛『不問有言，不問無言』的因緣。經過三年。一天，圓鑒禪師問道：『你還記得那個話頭嗎？試著說來看看。』義青禪師剛要回答，圓鑒禪師就摀住了他的嘴。義青禪師豁然開悟，於是禮拜圓鑒禪師。圓鑒禪師說：『你巧妙地領悟了玄機嗎？』義青禪師說：『即使領悟了，也必須吐出來。』當時資侍者在旁邊說：『義青禪師今天就像病了之後出了汗一樣舒暢。』義青禪師回頭說：『閉上你的狗嘴。如果再嘮叨，我就要嘔吐了。』從此又經過三年。圓鑒禪師將洞下宗的宗旨傳授給他，義青禪師全部都巧妙地契合。圓鑒禪師將大陽禪師的頂相、皮履、直裰交付給他，囑咐說：『代替我延續這個宗門的風氣。不要在這裡久留，好好地護持。』於是寫了一首偈語送給他：『須彌山屹立在太虛之中，日月環繞著它轉動。群峰漸漸地依靠著它，白雲才得以改變。少林的風吹起叢林，曹溪的洞簾捲起。金鳳棲息在龍巢之中，青苔哪裡能被車輪碾壓。』讓義青禪師去依止圓通秀禪師。義青禪師到了那裡，沒有什麼參問，只是喜歡睡覺。執事告訴圓通秀禪師說：『堂中有一個僧人整天睡覺，應該按照規矩懲罰他。』圓通秀禪師問：『是誰？』執事說：『是義青上座。』圓通秀禪師說：『不可。等我考察一下。』圓通秀禪師就拄著枴杖進入禪堂，看見義青禪師正在睡覺。於是敲擊禪床呵斥道：『我這裡沒有』

【English Translation】 English version

Continuation of the Transmission of the Lamp, Volume 6, Table of Contents Taisho Tripitaka, Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 6

Eleventh Generation from Dajian (Dajian Huineng, the Sixth Patriarch of Chan Buddhism)

Lineage of Zen Master Dayang Xuan (Dayang Xuan, a Chan master)

Zen Master Yiqing of Touzi Mountain in Shuzhou (Shuzhou Touzi Mountain Yiqing, a Chan master) was from Qingshe, a son of the Li family. At the age of seven, he showed remarkable intelligence. He went to Miaoxiang Temple to become a monk. He passed the scripture examination and received ordination. He studied the Hundred Dharmas Treatise (百法論). Before long, he sighed and said, 'The path of three asamkhya kalpas (三祇) is far too long; what benefit is there in exhausting myself like this?' Thereupon, he went to Luoyang to listen to the Avatamsaka Sutra (華嚴經), understanding the meaning as smoothly as stringing pearls. He once read the verses of Bodhisattva Zhulin (諸林菩薩), and when he reached 'Mind itself is self-nature' (即心自性), he suddenly awakened and said, 'If the Dharma is apart from words, how can it be explained?' He then abandoned wandering among the monastic seats. At that time, Zen Master Yuanjian (圓鑒禪師) was residing at Huisheng Rock (會聖巖). One night, he dreamed of raising a blue hawk, considering it an auspicious omen. At dawn, Zen Master Yiqing arrived. Zen Master Yuanjian greeted him with courtesy and invited him to contemplate the karma (因緣) of the heretic asking the Buddha, 'Not asking about existence, not asking about non-existence' (不問有言不問無言). After three years, one day, Zen Master Yuanjian asked, 'Do you remember the topic? Try to bring it up.' As Zen Master Yiqing was about to answer, Zen Master Yuanjian covered his mouth. Zen Master Yiqing suddenly attained enlightenment and bowed to Zen Master Yuanjian. Zen Master Yuanjian said, 'Have you subtly realized the profound gì (玄機)?' Zen Master Yiqing said, 'Even if I have, I must spit it out.' At that time, the attendant Zi (資侍者) was beside him and said, 'Zen Master Yiqing is as refreshed today as if he had sweated out an illness.' Zen Master Yiqing turned around and said, 'Shut your dog mouth. If you chatter any more, I will vomit.' From then on, another three years passed. Zen Master Yuanjian transmitted the principles of the Caodong (洞下) lineage to him, and Zen Master Yiqing perfectly aligned with them all. Zen Master Yuanjian entrusted him with the portrait, leather shoes, and straight robe of Zen Master Dayang (大陽), instructing him, 'Continue the tradition of this lineage on my behalf. Do not stay here for long; take good care of it.' Thereupon, he wrote a verse to send him off: 'Mount Sumeru (須彌山) stands in the great void, the sun and moon revolve around it. The peaks gradually rely on it, and the white clouds are able to change. The wind of Shaolin (少林) stirs the forest, the cave curtain of Caoxi (曹溪) is rolled up. The golden phoenix roosts in the dragon's nest, how can the moss be crushed by the wheels?' He instructed Zen Master Yiqing to rely on Zen Master Yuantong Xiu (圓通秀禪師). When Zen Master Yiqing arrived there, he did not ask any questions, but only liked to sleep. The attendant told Zen Master Yuantong, 'There is a monk in the hall who sleeps all day; he should be punished according to the rules.' Zen Master Yuantong asked, 'Who is it?' The attendant said, 'It is Zen Monk Yiqing.' Zen Master Yuantong said, 'Not yet. Wait for me to examine him.' Zen Master Yuantong then entered the hall with his staff and saw Zen Master Yiqing sleeping. Thereupon, he struck the bed and scolded, 'There is no here'

閑飯與上座吃了打眠。師曰。和尚教某何為。通曰。何不參禪去。師曰。美食不中飽人吃。通曰。爭奈大有人不肯上座。師曰。待肯堪作甚麼。通曰。上座曾見甚麼人來。師曰。浮山。通曰。怪得恁么頑賴。遂握手相笑歸方丈。由是道聲籍甚。初住白雲。次遷投子。上堂召大眾曰。若論此事如鸞鳳衝霄不留其跡。羚羊掛角那覓乎蹤。金龍不守于寒潭。玉兔豈棲於蟾影。其或主賓若立。須威音世外搖頭問答言陳仍玄路旁提為唱。若能如是猶在半途。若更凝眸不勞相見。上堂。宗乘若舉凡聖絕蹤。樓閣門開別戶相見。設使捲簾悟去豈免旁觀。春遇桃花重增眼病。所以古人道。向上一路千聖不傳。諸仁者。既是不傳。為甚麼鐵牛走過新羅國里。遂喝曰。達者須知暗裡驚。僧問。師唱誰家曲宗風嗣阿誰。師曰。威音前一箭。射透兩重山。曰如何是相傳底事。師曰。全因淮地月。得照郢陽春。曰恁么則入水見長人也。師曰。只知荊玉異。那辨楚王心。僧禮拜。師以拂子擊之。復曰。更有問話者么。如無彼此著便。問和尚適來拈香祝延聖壽。且道當今年多少。師曰。月籠丹桂遠。星拱北辰高。曰南山直聳齊天壽。東海洪波比福源。師曰。雙鳳朝金闕。青松古韻高。曰聖壽已蒙師指示。治化乾坤事若何。師曰。不如緘口退。卻是報皇

【現代漢語翻譯】現代漢語譯本閑飯和尚與上座一起打瞌睡。師父問道：『和尚教我做什麼？』通和尚說：『為什麼不去參禪呢？』師父說：『美味佳餚不適合吃飽的人。』通和尚說：『無奈的是，很多人不肯上座。』師父說：『等到肯了，又能做什麼呢？』通和尚說：『上座曾見過什麼人來嗎？』師父說：『浮山（人名）。』通和尚說：『怪不得你這麼頑固無賴。』於是握手相笑，回到方丈室。從此，他的道聲名遠揚。最初住在白雲寺，後來遷到投子寺。上堂說法，召集大眾說：『若論這件事，就像鸞鳳衝上天空，不留下痕跡；羚羊掛角，無處可尋軌跡。金龍不守在寒潭，玉兔豈能棲息在蟾蜍的影子中？如果主賓對立，須在威音王佛（過去佛名）世外搖頭問答，言語陳述仍是玄路旁邊的提唱。如果能這樣，還在半途。如果再凝視，就不必相見了。』上堂說法：『宗乘若舉，凡聖絕跡。樓閣門開，別戶相見。即使捲起簾子開悟，也難免旁觀。春天遇到桃花，反而增加眼病。所以古人說：向上一路，千聖不傳。』『諸位仁者，既然是不傳，為什麼鐵牛走過新羅國（古國名）里？』於是大喝一聲說：『達者須知暗裡驚。』有僧人問：『師父唱的是誰家的曲子？宗風傳承自誰？』師父說：『威音王佛前的一箭，射透兩重山。』僧人問：『如何是相傳的事？』師父說：『全因淮地月，得照郢陽春。』僧人說：『這樣說來，就是入水見長人（比喻見到高人）了。』師父說：『只知荊玉異，那辨楚王心。』僧人禮拜。師父用拂子擊打他。又說：『還有要問話的嗎？如果沒有彼此執著，就方便了。』僧人問：『和尚剛才拈香祝延聖壽，請問當今皇上年歲多少？』師父說：『月籠丹桂遠，星拱北辰高。』僧人說：『南山直聳齊天壽，東海洪波比福源。』師父說：『雙鳳朝金闕，青松古韻高。』僧人說：『聖壽已蒙師指示，治化乾坤事若何？』師父說：『不如緘口退，卻是報皇恩。』

【English Translation】 English version The idle monk and the senior monk were dozing off together. The master said, 'What does the abbot instruct me to do?' Monk Tong said, 'Why not go and practice Chan (Zen) meditation?' The master said, 'Delicious food is not for those who are already full.' Monk Tong said, 'Unfortunately, many people are unwilling to take their seats.' The master said, 'What can be done when they are willing?' Monk Tong said, 'Have you ever seen anyone come here?' The master said, 'Fushan (a person's name).' Monk Tong said, 'No wonder you are so stubborn and unreasonable.' Then they shook hands, laughed, and returned to the abbot's room. From then on, his reputation for the Dao (the Way) spread far and wide. He first lived in Baiyun Temple (White Cloud Temple), and later moved to Touzi Temple. In an assembly, he summoned the crowd and said, 'If we discuss this matter, it is like a phoenix soaring into the sky, leaving no trace; a羚羊(ling yang, antelope) hanging its horns, with no trace to be found. The golden dragon does not dwell in the cold pool, and how can the jade rabbit dwell in the shadow of the toad? If the host and guest are opposed, they must shake their heads and answer questions outside the world of 威音王佛(Wei Yin Wang Fo, a past Buddha), and the words spoken are still the chanting beside the mysterious road. If you can do this, you are still halfway there. If you stare any further, there is no need to meet.' In an assembly, he said, 'If the essence of the teaching is raised, the traces of the ordinary and the holy will disappear. When the doors of the pavilion open, you will see each other in separate houses. Even if you roll up the curtain and attain enlightenment, you will inevitably be watched by others. Meeting peach blossoms in spring only increases eye disease. Therefore, the ancients said: The path upwards is not transmitted by a thousand sages.' 'All of you, since it is not transmitted, why does the iron ox walk through the country of 新羅(Xin Luo, an ancient kingdom)?' Then he shouted, 'The enlightened must know the surprise in the dark.' A monk asked, 'Whose tune is the master singing? Who is the lineage of the宗風(zong feng, the style of the school) inherited from?' The master said, 'An arrow before 威音王佛(Wei Yin Wang Fo), piercing through two mountains.' The monk asked, 'What is the matter that is passed down?' The master said, 'Entirely because of the moon in 淮地(Huai Di, a place name), it can illuminate the spring in 郢陽(Ying Yang, a place name).' The monk said, 'In that case, it is like seeing a tall person in the water (a metaphor for seeing a great person).' The master said, 'Knowing only that the jade of 荊(Jing, a place name) is different, how can one discern the heart of the King of 楚(Chu, an ancient kingdom)?' The monk bowed. The master struck him with a whisk. He then said, 'Is there anyone else who wants to ask questions? If there is no attachment to self and other, then it is convenient.' The monk asked, 'Venerable Abbot, you just offered incense to wish the emperor a long life. May I ask how old is the current emperor?' The master said, 'The moon shrouds the distant cinnamon trees, and the stars surround the high North Star.' The monk said, 'The Southern Mountain rises straight up to match the heavens in longevity, and the vast waves of the Eastern Sea compare to the source of blessings.' The master said, 'Two phoenixes face the golden palace, and the ancient melody of the green pines is high.' The monk said, 'The emperor's longevity has been instructed by the master. How is the matter of governing and transforming the universe?' The master said, 'It is better to keep silent and retreat, which is to repay the emperor's grace.'

恩。師示寂書偈曰。兩處住持。無可助道。珍重諸人。不須尋討。投筆奄息。阇維多靈異茲不盡具獲設利五色。同靈骨塔于寺北三峰庵。

郢州興陽清剖禪師。在大陽作園頭。種瓜次。陽問。甜瓜何時得熟。師曰。即今熟爛了也。曰揀甜底摘來。師曰。與甚麼人吃。曰不入園者。師曰。未審不入園者還吃也無。曰汝還識伊么。師曰。雖然不識不得不與。陽笑而去。住後上堂。西來大道理絕百非。句里投機全乖妙旨。不已而已有屈祖宗。豈況忉忉有何所益。雖然如是事無一向。且於唱教門中。通一線道大家商量。僧問。娑竭出海乾坤震。覿面相呈事若何。師曰。金翅鳥王當宇宙。箇中誰是出頭人。曰忽遇出頭時又作么生。師曰。似鶻提鳩君不信。髑髏前驗始知真。曰恁么則叉手當胸退身三步也。師曰。須彌座下烏龜子。莫待重遭點額回。問從上諸聖向甚麼處去。師曰。月照千江靜。孤燈海底明。鄭金部問。和尚甚麼時開堂。師曰。不歷僧祇數。日月未生前。師臥疾次。大陽問。是身如泡幻泡幻中成辦。若無個泡幻大事無由辦。若要大事辦識取個泡幻作么生。師曰。猶是這邊事。陽曰。那邊事作么生。師曰。匝地紅輪透。海底不栽花。陽笑曰。乃爾惺惺邪。師喝曰。將謂我忘卻竟爾趨寂。

南嶽福嚴審承禪師

【現代漢語翻譯】現代漢語譯本：恩禪師示寂時留下的偈語說：『兩處住持，無可助道。珍重諸位，不須尋討。』說完便停止書寫，安然離世。火化后出現許多靈異現象，這裡就不一一詳述了。舍利有五種顏色，與靈骨一同安放在寺廟北面的三峰庵的靈骨塔中。

郢州興陽清剖禪師，在大陽禪師處做園頭，負責種瓜。一次，大陽禪師問：『甜瓜什麼時候能熟？』清剖禪師說：『現在就已經熟透了。』大陽禪師說：『挑些甜的摘來。』清剖禪師問：『給什麼人吃？』大陽禪師說：『不入園的人。』清剖禪師說：『不知不入園的人是否也能吃？』大陽禪師說：『你認識他嗎？』清剖禪師說：『雖然不認識，也不得不給。』大陽禪師笑著離開了。清剖禪師住持一方後上堂說法：『西來大道理，超越一切是非。在言句中尋求玄機，完全違背了微妙的宗旨。沒完沒了地糾纏，只會辜負祖師。更何況喋喋不休又有什麼益處呢？』『雖然如此，事情並非只有一種方向。且在唱教的門徑中，開通一線道路，與大家共同商量。』有僧人問：『娑竭（Sāgara，海神名）出海，乾坤震動，面對面相呈，事情會怎樣？』清剖禪師說：『金翅鳥王（Garuda，一種神鳥）當宇宙，其中誰是出頭人？』僧人說：『如果遇到出頭時又該怎麼辦？』清剖禪師說：『像老鷹抓鴿子，你不相信，等到看見髑髏（dú lóu，頭蓋骨）前的驗證，才知道是真的。』僧人說：『這樣我就叉手當胸，退後三步了。』清剖禪師說：『須彌座（Sumeru，佛教中的山名）下的烏龜，不要等到再次被點額才回頭。』有人問：『從前的諸位聖賢都到什麼地方去了？』清剖禪師說：『月照千江靜，孤燈海底明。』鄭金部問：『和尚什麼時候開堂說法？』清剖禪師說：『不歷僧祇（asamkhya，佛教時間單位）數，日月未生前。』清剖禪師臥病時，大陽禪師問：『這身體如泡沫幻影，在泡沫幻影中成就。如果沒有這個泡沫幻影，大事就無法成就。如果要成就大事，認識這個泡沫幻影該怎麼做？』清剖禪師說：『這還是這邊的事。』大陽禪師說：『那邊的事該怎麼做？』清剖禪師說：『匝地紅輪透，海底不栽花。』大陽禪師笑著說：『你真是聰明啊！』清剖禪師喝道：『還以為我忘記了，竟然就這樣趨向寂滅。』

南嶽福嚴審承禪師

【English Translation】 English version: When Zen Master En passed away, he left a verse saying: 'Dwelling in two places, there's nothing to aid the Path. Cherish you all, no need to seek and search.' After finishing, he stopped writing and peacefully departed. After cremation, many miraculous events occurred, which will not be detailed here. The relics had five colors and were placed with the spiritual bones in the Relic Pagoda at the Three Peaks Hermitage north of the temple.

Zen Master Qingpou of Xingyang in Yingzhou, worked as a gardener at Dayang's place, responsible for planting melons. Once, Zen Master Dayang asked: 'When will the sweet melons ripen?' Zen Master Qingpou said: 'They are already ripe and rotten now.' Zen Master Dayang said: 'Pick some sweet ones to bring.' Zen Master Qingpou asked: 'Who are you going to give them to?' Zen Master Dayang said: 'Those who don't enter the garden.' Zen Master Qingpou said: 'I wonder if those who don't enter the garden can eat them?' Zen Master Dayang said: 'Do you know him?' Zen Master Qingpou said: 'Although I don't know him, I have to give it to him.' Zen Master Dayang laughed and left. After Zen Master Qingpou became the abbot, he gave a Dharma talk: 'The great principle of the West transcends all right and wrong. Seeking the mystery in words completely violates the subtle purpose. Endlessly entangled, it will only disappoint the patriarchs. Moreover, what is the benefit of incessant chatter?' 'Although this is the case, things are not only in one direction. And in the path of teaching, open up a line of road and discuss with everyone.' A monk asked: 'Sāgara (name of a sea god) emerges from the sea, the universe shakes, facing each other, what will happen?' Zen Master Qingpou said: 'Garuda (a divine bird) is in charge of the universe, who is the one who comes forward?' The monk said: 'What should I do if I encounter someone coming forward?' Zen Master Qingpou said: 'Like a hawk catching a pigeon, if you don't believe it, you will know it is true when you see the verification in front of the skull.' The monk said: 'In that case, I will put my hands together in front of my chest and take three steps back.' Zen Master Qingpou said: 'The turtle under Mount Sumeru (name of a mountain in Buddhism), don't wait until you are tapped on the forehead again before turning back.' Someone asked: 'Where have all the previous sages gone?' Zen Master Qingpou said: 'The moon shines on a thousand rivers quietly, a lonely lamp shines brightly at the bottom of the sea.' Zheng Jinbu asked: 'When will the abbot start giving Dharma talks?' Zen Master Qingpou said: 'Before countless asamkhya (Buddhist unit of time), before the sun and moon were born.' When Zen Master Qingpou was ill, Zen Master Dayang asked: 'This body is like a bubble illusion, accomplished in the bubble illusion. If there is no bubble illusion, great events cannot be accomplished. If you want to accomplish great events, how do you recognize this bubble illusion?' Zen Master Qingpou said: 'This is still the matter on this side.' Zen Master Dayang said: 'What about the matter on the other side?' Zen Master Qingpou said: 'The red wheel penetrates the earth, no flowers are planted at the bottom of the sea.' Zen Master Dayang laughed and said: 'You are really smart!' Zen Master Qingpou shouted: 'I thought I had forgotten, but I just went to Nirvana.'

Zen Master Shencheng of Fuyan in Nanyue

。侍立大陽次。陽曰。有一人遍身紅爛。臥在荊棘林中周匝火圍。若親近得此人大敞廛開。若親近不得時中以何為據。師曰。六根不具七識不全。陽曰。爾教伊出來我要見伊。師曰。適來別無左右只對和尚。陽曰。官不容針。師便禮拜。師后至華嚴隆和尚處舉前話。隆曰。冷如毛粟細如冰雪。李相公特上山問。如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然乃有頌曰。出沒云間滿大虛。元來真相一塵無。重重請問西來意。唯指庭前柏一株。

惠州羅浮山顯如禪師益州人。初到大陽。陽問。汝是甚處人。曰益州。陽曰。此去幾里。曰五十里。陽曰。爾與么來還曾踏著么。曰不曾踏著。陽曰。汝解騰空那。曰不解騰空。陽曰。爭得到這裡。曰步步不迷方。通身無辨處。陽曰。汝得超方三昧邪。曰聖心不可得。三昧豈彰名。陽曰。如是如是。汝應信此。即本體全彰理事不二善自護持。住后僧問。如何是羅浮境。師曰。突兀侵天際。巍峨鎮海涯。曰如何是境中人。師曰頂上白雲散。足下黑煙生。

襄州白馬歸喜禪師。初問大陽。學人矇昧乞指個入路。陽曰得。良久乃召師。師應諾。陽曰。與爾個入路。師于言下有省。住后僧問。如何是佛法大意。師曰。善犬帶牌。問如龜藏六時如何。師曰。

【現代漢語翻譯】現代漢語譯本：大陽禪師侍立在位。大陽禪師說：『有一個人全身紅腫潰爛，躺在荊棘叢林中，周圍被火焰包圍。如果能親近這個人，就能大開門戶，廣納賢士；如果不能親近，那麼此時此刻應該以什麼為依據呢？』禪師回答：『六根不完備，七識也不健全。』大陽禪師說：『你教他出來，我要見他。』禪師說：『剛才並沒有其他人在左右，只是對和尚您說的。』大陽禪師說：『官府里連針都容不下。』禪師便行禮拜別。禪師後來到華嚴隆和尚處，提起之前和大陽禪師的對話。隆和尚說：『冷得像毛粟，細得像冰雪。』李相公特地上山請教：『如何是祖師西來意？』禪師指著庭前的柏樹。李相公這樣問了三次，禪師也這樣回答了三次。李相公欣然，於是作頌說：『出沒云間滿大虛，元來真相一塵無。重重請問西來意，唯指庭前柏一株。』惠州羅浮山顯如禪師是益州人。他初到大陽禪師處，大陽禪師問：『你是哪裡人？』答：『益州。』大陽禪師說：『這裡距離益州有多少里？』答：『五十里。』大陽禪師說：『你這樣來，可曾踏著（實地）嗎？』答：『不曾踏著。』大陽禪師說：『你懂得騰空嗎？』答：『不懂得騰空。』大陽禪師說：『那你怎麼到這裡的？』答：『步步不迷失方向，通身沒有可以分辨的地方。』大陽禪師說：『你得到了超方三昧（超越常理的禪定）嗎？』答：『聖心不可得，三昧又怎麼能彰顯名號呢？』大陽禪師說：『是這樣，是這樣。你應該相信這個。即本體完全彰顯，理和事不二，好好守護保持。』住持后，有僧人問：『如何是羅浮山的境界？』禪師說：『突兀地侵入天際，巍峨地鎮守海邊。』問：『如何是境界中的人？』禪師說：『頂上的白雲散開，腳下升起黑煙。』襄州白馬歸喜禪師，最初問大陽禪師：『學人愚昧，請您指一條入門的道路。』大陽禪師說：『可以。』過了很久，大陽禪師叫他。禪師應答。大陽禪師說：『給你一條入門的道路。』禪師在言語下有所領悟。住持后，有僧人問：『如何是佛法的大意？』禪師說：『好狗帶著牌子。』問：『如龜藏六時如何？』禪師說：『。』

【English Translation】 English version: The Chan master Dayang was standing in attendance. Dayang said, 'There is a person whose entire body is red and festering, lying in a thicket of thorns, surrounded by flames. If one can get close to this person, one can open wide the gates and welcome all. If one cannot get close, then what should one rely on at this very moment?' The master replied, 'The six senses are incomplete, and the seven consciousnesses are not whole.' Dayang said, 'Tell him to come out; I want to see him.' The master said, 'Just now, there was no one else around; I was only speaking to you, venerable monk.' Dayang said, 'The government cannot even tolerate a needle.' The master then bowed and took his leave. Later, the master went to the place of the Chan master Huayan Long and mentioned the previous conversation. Long said, 'Cold as millet, fine as ice and snow.' Minister Li especially went up the mountain to ask, 'What is the meaning of the Patriarch's coming from the West?' The master pointed to the cypress tree in front of the courtyard. The minister asked three times in this way, and the master answered three times in this way. The minister was delighted and composed a verse, saying, 'Appearing and disappearing in the clouds, filling the great void, the original true form is without a speck of dust. Repeatedly asking about the meaning of the coming from the West, only pointing to the cypress tree in front of the courtyard.' Chan master Xianru of Mount Luofu in Huizhou was a native of Yizhou. When he first arrived at Dayang's place, Dayang asked, 'Where are you from?' He replied, 'Yizhou.' Dayang said, 'How many li (Chinese mile) is it from here?' He replied, 'Fifty li.' Dayang said, 'Coming this way, have you ever stepped on (solid ground)?' He replied, 'I have never stepped on it.' Dayang said, 'Do you understand levitation?' He replied, 'I do not understand levitation.' Dayang said, 'Then how did you get here?' He replied, 'Step by step, without losing direction, the whole body has no place to distinguish.' Dayang said, 'Have you attained the chaofang sanmei (samadhi beyond direction)?' He replied, 'The sacred mind cannot be obtained; how can sanmei (samadhi) manifest a name?' Dayang said, 'So it is, so it is. You should believe this. That is, the original substance is fully manifested, principle and phenomena are not two, protect and maintain it well.' After residing there, a monk asked, 'What is the realm of Mount Luofu?' The master said, 'Abruptly intruding into the sky, towering and guarding the sea.' He asked, 'What is the person in the realm?' The master said, 'The white clouds on the head scatter, and black smoke rises under the feet.' Chan master Guixi of Baima (White Horse) in Xiangzhou, initially asked Dayang, 'This student is ignorant; please point out a path for entry.' Dayang said, 'Okay.' After a long time, Dayang called to the master. The master responded. Dayang said, 'I will give you a path for entry.' The master had an awakening upon hearing these words. After residing there, a monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A good dog wears a tag.' He asked, 'What about a turtle hiding its six senses?' The master said, '.'

布袋里弓箭。問不著佛求不著法求當於何求。師曰。村人跪拜石師子。曰意旨如何。師曰。社樹下設齋。上堂。急走即蹉過。慢行趁不上。沒量大衲僧無計奈何。有多口饒舌底出來。僧問。一句即不問如何是半句。師曰。投身擲下。曰這個是一句也。師曰。半句也摸不著。問如何闃寂之門。師曰。莫鬧莫鬧。

郢州大陽慧禪師。僧問。漢君七十二陣大霸寰中。和尚臨筵不施寸刃承誰恩力。師曰。杲日當軒際。森羅一樣觀。曰恁么則金烏凝秀色。玉兔瑞雲深。師曰。滴歷無私旨。通方一念玄。問如何是和尚家風。師曰。粗布直裰重重補。日用鋤頭旋旋揩。曰。向上客來如何祇待。師曰。要用便用。問如何是西來意。師曰。日出東方月落西戶。復示頌曰。朝朝日出東方。夜夜月落西戶。如今大宋官家。儘是金枝玉樹。

越州雲門山靈運寶印禪師。上堂。夜來雲雨散長空。月在森羅萬象中。萬象靈光無內外。當明一句若為通。不見。僧問大哥和尚云。月生雲際時如何。大哥曰。三個孩兒抱花鼓。莫來攔我毬門路。月生雲際。是明甚麼邊事。三個孩兒抱花鼓。擬思即隔。莫來攔我毬門路。須有出身處始得。若無出身處也似黑牛臥死水。出身一句作么生道。不勞久立。

懷安軍雲頂海鵬禪師。僧問。如何是大

【現代漢語翻譯】現代漢語譯本：布袋里的弓箭。問：如果既不能向佛求，也不能向法求，那應該向什麼求？師父說：『村裡人跪拜石獅子。』問：『這是什麼意思？』師父說：『在社樹下設齋。』上堂說法：『急走就會錯過，慢行又趕不上。』沒見識的大和尚們束手無策。如果有多嘴饒舌的人出來，僧人問：『一句（完整的一句）暫且不問，什麼是半句？』師父說：『投身擲下。』僧人說：『這正是一句啊。』師父說：『半句也摸不著。』問：『如何是闃寂（空寂）之門？』師父說：『莫鬧莫鬧。』

郢州大陽慧禪師。僧人問：『漢朝君主擺下七十二陣，稱霸天下，和尚您在此設宴，不施一寸刀刃，承蒙誰的恩力？』師父說：『杲日當空之際，森羅萬象一樣觀看。』僧人說：『如此說來，金烏（太陽）凝聚秀色，玉兔（月亮）瑞雲深藏。』師父說：『滴歷（清楚明白）沒有私心，通達四方在於一念玄機。』問：『什麼是和尚您的家風？』師父說：『粗布直裰（僧衣）重重補，日用鋤頭旋旋揩。』問：『有高人來訪，如何招待？』師父說：『要用就用。』問：『什麼是西來意（禪宗的宗旨）？』師父說：『日出東方，月落西戶。』又作偈頌說：『朝朝日出東方，夜夜月落西戶。如今大宋官家，儘是金枝玉樹。』

越州雲門山靈運寶印禪師。上堂說法：『夜來雲雨消散長空，月亮照耀森羅萬象之中。萬象靈光沒有內外之分，當明這一句如何貫通？』（師父說）『沒看見嗎？』僧人問大和尚說：『月亮從雲端升起時如何？』大和尚說：『三個孩兒抱著花鼓，不要來攔我踢球的路。』月亮從雲端升起，是說明什麼事？三個孩兒抱著花鼓，一擬思量就被隔斷。不要來攔我踢球的路，必須要有出身處才行。如果沒有出身處，就像黑牛臥在死水裡一樣。出身一句怎麼說？不勞大家久站。』

懷安軍雲頂海鵬禪師。僧人問：『如何是大（道）？』

【English Translation】 English version: A bow and arrow in a cloth bag. Question: If one cannot seek from the Buddha, nor seek from the Dharma, then what should one seek from? The master said: 'Villagers kneel and worship stone lions.' Question: 'What is the meaning of this?' The master said: 'A vegetarian feast is set up under the village tree.' Ascending the hall: 'Walking too fast will cause you to miss it, walking too slow will not catch up.' Clueless monks are at a loss. If there is a talkative person who comes out, a monk asks: 'A complete sentence aside, what is half a sentence?' The master said: 'Throw yourself down.' The monk said: 'This is precisely a complete sentence.' The master said: 'You can't even touch half a sentence.' Question: 'What is the gate of stillness?' The master said: 'Don't be noisy, don't be noisy.'

Chan Master Dayang Hui of Yingzhou. A monk asked: 'The Han emperor set up seventy-two formations, dominating the world. You, Master, are holding a feast here without using an inch of blade. Whose grace are you relying on?' The master said: 'When the bright sun is in the sky, all phenomena are viewed the same.' The monk said: 'In that case, the golden crow (sun) condenses beautiful colors, and the jade rabbit (moon) hides deep in auspicious clouds.' The master said: 'Clarity has no selfish intention, and understanding all directions lies in a single thought of mystery.' Question: 'What is the style of your household, Master?' The master said: 'Rough cloth robes are patched again and again, and the daily hoe is wiped again and again.' Question: 'How do you treat distinguished guests?' The master said: 'Use it when you need it.' Question: 'What is the meaning of the Westward Transmission (the essence of Zen)?' The master said: 'The sun rises in the east, and the moon sets in the west.' He also composed a verse saying: 'Morning after morning, the sun rises in the east; night after night, the moon sets in the west. Now, the officials of the Great Song Dynasty are all golden branches and jade trees.'

Chan Master Baoyin of Yunmen Mountain in Yuezhou. Ascending the hall: 'Last night, the clouds and rain dispersed in the vast sky, and the moon shines among all phenomena. The spiritual light of all phenomena has no inside or outside. How can this sentence be understood?' (The master said) 'Don't you see?' A monk asked the senior monk: 'What is it like when the moon rises from the clouds?' The senior monk said: 'Three children are holding flower drums, don't block my way to the ball game.' The moon rising from the clouds, what does it explain? Three children holding flower drums, as soon as you think about it, you are separated. Don't block my way to the ball game, you must have a way out. If there is no way out, it is like a black ox lying in stagnant water. How do you say the sentence of emergence? Don't bother everyone to stand for long.'

Chan Master Haipeng of Yunding Mountain in Huaian Army. A monk asked: 'What is the Great (Tao)?'

疑底人。師曰。畢缽巖中面面相覷。曰如何是不疑底人。師曰。如是我聞須彌粉碎。問祖意教意是同是別。師曰。達磨逢梁武。摩騰遇漢明。

復州乾明機聰禪師。僧問。如何是佛法大意。師曰。此問不虛。問如何是東禪境。師曰。定水不曾離舊岸。紅塵爭敢入波來。

雪竇顯禪師法嗣

越州天衣義懷禪師永嘉樂清陳氏子也。世以漁為業。母夢星殞于屋乃孕。及產尤多吉祥。兒時坐船尾。父得魚付師貫之。師不忍乃私投江中。父怒笞之。師恬然如故。長游京師依景德寺為童行。天聖中試經得度。謁金鑾善葉縣省。皆蒙印可。遂由洛抵龍門。復至都下欲繼宗風。意有未決。忽遇言法華拊師背曰。雲門臨濟。去及至姑蘇禮明覺于翠峰。覺問。汝名甚麼。曰義懷。覺曰。何不名懷義。曰當時致得。覺曰。誰為汝立名。曰受戒來十年矣。覺曰。汝行腳費多少草鞋。曰和尚莫瞞人好。覺曰。我也沒量罪過汝也沒量罪過爾作么生。師無語。覺打曰。脫空謾語漢出去。入室次。覺曰。恁么也不得不恁么也不得恁么不恁么總不得。師擬議。覺又打出。如是者數四。尋為水頭。因汲水折擔忽悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。覺聞拊幾稱善。后七坐道場。化行海內

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Fahua）拍著他的背說：『雲門（Yunmen）和臨濟（Linji）。』他前往姑蘇（Gusu），在翠峰（Cuifeng）拜見明覺禪師（Chan Master Mingjue）。明覺禪師問：『你叫什麼名字？』", "（義懷禪師）答：『義懷。』", "明覺禪師說：『為什麼不叫懷義？』", "（義懷禪師）答：『當時致得（當時得到）。』", "明覺禪師說：『誰為你立的名字？』", "（義懷禪師）答：『受戒來十年了。』", "明覺禪師說：『你行腳（wandering on foot，雲遊）費了多少草鞋？』", "（義懷禪師）答：『和尚（monk）最好不要欺騙人。』", "明覺禪師說：『我也沒量罪過，你也沒量罪過，你打算怎麼做？』", "義懷禪師無語。明覺禪師打他說：『脫空謾語漢（empty talker），出去！』", "進入禪房后，明覺禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。』", "義懷禪師猶豫不決。明覺禪師又把他打出去。像這樣反覆了幾次。後來，義懷禪師擔任水頭（water carrier）。因為汲水時扁擔折斷而忽然開悟，作了一首投機偈（enlightenment verse）：『一二三四五六七，萬仞峰頭獨足立。驪龍（mythical black dragon）頷下奪明珠，一言勘破維摩詰（Vimalakirti，佛教在家菩薩）。』", "明覺禪師聽了，拍著桌子稱讚他。後來，義懷禪師在七個道場說法，教化傳遍海內。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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嗣法者甚眾。住后僧問。如何是佛。師曰。布發掩泥橫身臥地。曰意旨如何。師曰。任是波旬也皺眉。曰恁么則謝師指示。師曰。西天此土。問學人上來請師說法。師曰。林間鳥噪水底魚行。上堂。須彌頂上不扣金鐘。畢缽巖中無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝游檀特暮到羅浮。拄杖針筒自家收取。上堂。衲僧橫說豎說。未知有頂門上眼。時有僧問。如何是頂門上眼。師曰。衣穿瘦骨露。屋破看星眠。上堂。夫為宗師須是驅耕夫之牛奪饑人之食。遇賤即貴遇貴即賤。驅耕夫之牛令他苗稼豐登。奪饑人之食令他永絕飢渴。遇賤即貴握土成金。遇貴即賤變金成土。老僧亦不驅耕夫之牛亦不奪饑人之食。何謂耕夫之牛。我復何用。饑人之食。我復何餮。我也不握土成金也不變金作土。何也。金是金土是土。玉是玉石是石。僧是僧俗是俗。古今天地古今日月古今山河古今人倫。雖然如是。打破大散關幾個迷逢達磨。上堂。雁過長空影沈寒水。雁無遺蹤之意。水無留影之心。若能如是方解向異類中行。不用續鳧截鶴夷岳盈壑。放行也百丑千拙。收來也攣攣拳拳。用之則敢與八大龍王鬥富。不用都來不直半分錢。參。僧問。天不能蓋地不能載。未審是甚麼人。師曰。掘地深埋。曰此人還受安排也無。師曰。土上更加泥。

【現代漢語翻譯】現代漢語譯本嗣法者甚眾。（師父）圓寂后，有僧人問道：『如何是佛？』（如何是佛的境界？）師父說：『布發掩泥橫身臥地。』（像釋迦牟尼一樣，用頭髮蓋住泥土，橫身躺在地上。）僧人問：『意旨如何？』（這句話的含義是什麼？）師父說：『任是波旬也皺眉。』（即使是魔王波旬也會感到為難。）僧人說：『恁么則謝師指示。』（既然如此，就感謝師父的指點。）師父說：『西天此土。』（（佛性）在西天和此地都是一樣的。）有學人前來請師父說法，師父說：『林間鳥噪水底魚行。』（（道法自然），就像林間的鳥兒鳴叫，水底的魚兒遊動一樣。）（師父）上堂說法：『須彌頂上不扣金鐘，畢缽巖中無人聚會。』（即使在須彌山的頂峰也不會敲響金鐘，在畢缽巖中也沒有人聚集。）『山僧倒騎佛殿，諸人反著草鞋。』（我這個山僧倒騎在佛殿上，你們這些人也反穿著草鞋。）『朝游檀特暮到羅浮，拄杖針筒自家收取。』（早上游歷檀特山，晚上到達羅浮山，拄杖和針筒自己收好。）（師父）上堂說法：『衲僧橫說豎說，未知有頂門上眼。』（和尚們無論怎麼說，都不知道頭頂上的眼睛。）當時有僧人問：『如何是頂門上眼？』（什麼是頭頂上的眼睛？）師父說：『衣穿瘦骨露，屋破看星眠。』（衣服破了露出瘦骨，屋子破了就看著星星睡覺。）（師父）上堂說法：『夫為宗師須是驅耕夫之牛奪饑人之食。』（作為宗師，必須像趕走農夫的牛，奪走飢餓之人的食物一樣。）『遇賤即貴遇貴即賤。』（遇到低賤的就讓他變得高貴，遇到高貴的就讓他變得低賤。）『驅耕夫之牛令他苗稼豐登，奪饑人之食令他永絕飢渴。』（趕走農夫的牛，讓他種植的莊稼更加豐收；奪走飢餓之人的食物，讓他永遠不再飢渴。）『遇賤即貴握土成金，遇貴即賤變金成土。』（遇到低賤的就讓他變得高貴，把泥土變成黃金；遇到高貴的就讓他變得低賤，把黃金變成泥土。）『老僧亦不驅耕夫之牛亦不奪饑人之食。』（我這個老和尚既不趕走農夫的牛，也不奪走飢餓之人的食物。）『何謂耕夫之牛。我復何用。饑人之食。我復何餮。』（什麼是農夫的牛？我為什麼要用它？什麼是飢餓之人的食物？我為什麼要吃它？）『我也不握土成金也不變金作土。』（我既不把泥土變成黃金，也不把黃金變成泥土。）『何也？金是金土是土。玉是玉石是石。僧是僧俗是俗。古今天地古今日月古今山河古今人倫。』（為什麼呢？因為金就是金，土就是土。玉就是玉，石頭就是石頭。僧人就是僧人，俗人就是俗人。古代和今天的天地，古代和今天的日月，古代和今天的山河，古代和今天的人倫。）『雖然如是。打破大散關幾個迷逢達磨（Bodhidharma）。』（即使是這樣，打破大散關，有幾個迷途的人能遇到達磨呢？）（師父）上堂說法：『雁過長空影沈寒水。』（大雁飛過長空，影子沉入寒冷的水中。）『雁無遺蹤之意，水無留影之心。』（大雁沒有留下痕跡的想法，水也沒有留下影子的心思。）『若能如是方解向異類中行。』（如果能夠這樣，才能理解如何在不同的事物中行走。）『不用續鳧截鶴夷岳盈壑。』（不需要續接野鴨的短腿，截斷仙鶴的長腿，剷平高山來填滿山谷。）『放行也百丑千拙，收來也攣攣拳拳。』（放開時百般醜陋千般笨拙，收回來時也蜷縮著。）『用之則敢與八大龍王鬥富，不用都來不直半分錢。』（用它的時候敢於和八大龍王比富，不用它的時候一文不值。）參。（有）僧人問道：『天不能蓋地不能載，未審是甚麼人？』（天地都不能覆蓋和承載的，不知道是什麼人？）師父說：『掘地深埋。』（挖個坑深深地埋起來。）僧人問：『此人還受安排也無？』（這個人還能被安排嗎？）師父說：『土上更加泥。』（在泥土上再加一層泥土。）

【English Translation】 English version There were many successors to the Dharma. After the master passed away, a monk asked, 'What is Buddha?' (What is the state of Buddha?) The master said, 'Spreading hair to cover the mud, lying horizontally on the ground.' (Like Shakyamuni, using hair to cover the mud and lying horizontally on the ground.) The monk asked, 'What is the meaning?' (What is the meaning of this sentence?) The master said, 'Even Mara (Pojun) would frown.' (Even the demon king Mara would find it difficult.) The monk said, 'In that case, thank you for the instruction.' (Since that's the case, thank you for the master's guidance.) The master said, 'The Western Heaven and this land.' ((Buddha-nature) is the same in the Western Heaven and this land.) A student came to ask the master to preach the Dharma, and the master said, 'Birds chirping in the forest, fish swimming in the water.' ((The Tao follows nature), just like birds chirping in the forest and fish swimming in the water.) The master ascended the hall and preached: 'On the summit of Mount Sumeru, no golden bell is struck; in the cave of Pippala, no one gathers.' (Even on the summit of Mount Sumeru, no golden bell would be struck; in the cave of Pippala, no one gathers.) 'This mountain monk rides the Buddha hall upside down, and you all wear straw sandals backwards.' (This mountain monk rides the Buddha hall upside down, and you all wear straw sandals backwards.) 'In the morning, travel to Tante Mountain; in the evening, arrive at Luofu Mountain; take care of your own staff and needle tube.' (In the morning, travel to Tante Mountain; in the evening, arrive at Luofu Mountain; take care of your own staff and needle tube.) The master ascended the hall and preached: 'Monks speak horizontally and vertically, but they do not know the eye on the top of the head.' (No matter how the monks speak, they do not know the eye on the top of the head.) At that time, a monk asked, 'What is the eye on the top of the head?' (What is the eye on the top of the head?) The master said, 'Clothes torn, thin bones exposed; roof broken, sleeping while watching the stars.' (Clothes torn, exposing thin bones; roof broken, sleeping while watching the stars.) The master ascended the hall and preached: 'To be a master, one must drive away the farmer's ox and snatch the food of the hungry.' (As a master, one must be like driving away the farmer's ox and snatching the food of the hungry.) 'When encountering the lowly, make them noble; when encountering the noble, make them lowly.' (When encountering the lowly, make them noble; when encountering the noble, make them lowly.) 'Driving away the farmer's ox makes his crops abundant; snatching the food of the hungry makes him never hungry or thirsty again.' (Driving away the farmer's ox makes his crops more abundant; snatching the food of the hungry makes him never hungry or thirsty again.) 'When encountering the lowly, make them noble, grasping soil and turning it into gold; when encountering the noble, make them lowly, turning gold into soil.' (When encountering the lowly, make them noble, turning soil into gold; when encountering the noble, make them lowly, turning gold into soil.) 'This old monk neither drives away the farmer's ox nor snatches the food of the hungry.' (This old monk neither drives away the farmer's ox nor snatches the food of the hungry.) 'What is the farmer's ox? What use do I have for it? What is the food of the hungry? Why should I eat it?' (What is the farmer's ox? What use do I have for it? What is the food of the hungry? Why should I eat it?) 'I neither grasp soil and turn it into gold nor turn gold into soil.' (I neither turn soil into gold nor turn gold into soil.) 'Why? Gold is gold, soil is soil. Jade is jade, stone is stone. Monks are monks, laypeople are laypeople. Ancient and present heaven and earth, ancient and present sun and moon, ancient and present mountains and rivers, ancient and present human relations.' (Why? Because gold is gold, soil is soil. Jade is jade, stone is stone. Monks are monks, laypeople are laypeople. Ancient and present heaven and earth, ancient and present sun and moon, ancient and present mountains and rivers, ancient and present human relations.) 'Even so, breaking through Da San Pass, how many lost ones can meet Bodhidharma (達磨)?' (Even so, breaking through Da San Pass, how many lost ones can meet Bodhidharma?) The master ascended the hall and preached: 'A wild goose flies across the long sky, its shadow sinks into the cold water.' (A wild goose flies across the long sky, its shadow sinks into the cold water.) 'The wild goose has no intention of leaving a trace, and the water has no intention of keeping a shadow.' (The wild goose has no intention of leaving a trace, and the water has no intention of keeping a shadow.) 'If you can be like this, you can understand how to walk among different things.' (If you can be like this, you can understand how to walk among different things.) 'No need to continue the short legs of the duck, cut off the long legs of the crane, level the mountains to fill the valleys.' (No need to continue the short legs of the duck, cut off the long legs of the crane, level the mountains to fill the valleys.) 'When released, it is a hundred times ugly and a thousand times clumsy; when retracted, it is also curled up.' (When released, it is a hundred times ugly and a thousand times clumsy; when retracted, it is also curled up.) 'When used, it dares to compete with the Eight Dragon Kings in wealth; when not used, it is not worth half a cent.' (When used, it dares to compete with the Eight Dragon Kings in wealth; when not used, it is not worth half a cent.) Participate. A monk asked, 'What is the person that heaven cannot cover and earth cannot carry?' (What is the person that heaven cannot cover and earth cannot carry?) The master said, 'Dig a deep hole and bury them.' (Dig a deep hole and bury them.) The monk asked, 'Can this person still be arranged?' (Can this person still be arranged?) The master said, 'Add more mud on top of the soil.' (Add more mud on top of the soil.)

問牛頭未見四祖時如何。師曰。長江無六月。曰見后如何。師曰。一年一度春。室中問僧。無手人能行拳。無舌人解言語。忽然無手人打無舌人。無舌人道個甚麼又曰。蜀魄連宵叫。鵽鳩終夜啼。圓通門大啟。何事隔雲泥。晚年以疾居池陽杉山庵。門弟子智才住臨平之佛日。迎歸侍奉。才如蘇城未還。師速其歸。及踵門師告之曰。時至吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒云封華岳。三更過鐵圍。拶折驪龍角。才問。卵塔已成如何是畢竟事。師舉拳示之。遂就寢推枕而寂。塔全身寺東之原。崇寧中謚振宗禪師。

越州稱心省倧禪師。僧問。如何是祖師西來意。師曰。行人念路。僧曰。不會。師曰。緊峭草鞋。上堂。佛種從緣起。是故說一乘。拈拄杖曰。拄杖是緣。那個是佛種。拄杖是一乘法。那個是緣。這裡參見釋迦老子。了卻買草鞋行腳。不得向衲僧門下過。打折汝腰。且道衲僧據個甚麼。良久曰。三十年後莫孤負人。卓拄杖下座。

泉州承天傳宗禪師。僧問。大用現前不存軌則時如何。師曰。承天今日高豎降旗。僧便喝。師曰。臨濟兒孫。僧又喝。師便打。問如何是般若體。師曰。云籠碧嶠。曰如何是般若用。師曰。月在清池。

處州南明日慎禪師。僧問。祖意教意是同是

【現代漢語翻譯】問：牛頭（Niutou，人名）在未見到四祖（Sizu，指禪宗四祖道信）時是怎樣的？師（指禪師）說：『長江沒有六月。』問：見到四祖后又是怎樣的？師說：『一年一度春。』室中問僧：無手的人能夠打拳，無舌的人能夠說話。忽然無手的人打了無舌的人，無舌的人會說什麼？又說：蜀魄（Shupo，指杜鵑鳥）連夜叫，鵽鳩（Duojiu，一種鳥）整夜啼。圓通門（Yuantongmen，指通往圓滿智慧的門徑）大開，為何還被雲泥阻隔？晚年因病住在池陽（Chiyang）杉山庵（Shanshan An）。弟子智才（Zhi Cai）住在臨平（Linping）的佛日（Fori），迎接禪師回去侍奉。智才去了蘇城（Sucheng）還未回來，禪師催促他回來。等到智才回到禪師住所，禪師告訴他說：『時辰到了，我要走了。』智才問：『師父有什麼話要教導弟子？』於是禪師說了偈語：『紅日照扶桑（Fusang，指東方），寒云封華岳（Huayue，指華山）。三更過鐵圍（Tiewei，指鐵圍山），拶折驪龍角（Lilongjiao，指降伏內心的煩惱）。』智才問：『卵塔（Luanta，指存放骨灰的塔）已經建成，什麼是最終的事？』禪師舉起拳頭給他看，於是就寢，推開枕頭圓寂了。塔建在全身寺（Quanshen Si）東邊的原野上。崇寧（Chongning，年號）年間，謚號為振宗禪師（Zhenzong Chanshi）。越州（Yuezhou）稱心省倧禪師（Chengxin Xingcong Chanshi）。僧人問：『什麼是祖師西來意（Zushi Xilaiyi，指禪宗的根本宗旨）？』禪師說：『行人念路。』僧人說：『不明白。』禪師說：『緊峭草鞋。』上堂說法時，禪師說：『佛種從緣起，是故說一乘（Yicheng，指唯一的成佛之道）。』拿起拄杖說：『拄杖是緣，哪個是佛種？拄杖是一乘法，哪個是緣？』在這裡參悟釋迦老子（Shijia Laozi），了卻買草鞋行腳的事。不得在衲僧（Naseng，指僧人）門下經過，打斷你的腰。且說衲僧依據的是什麼？』良久后說：『三十年後莫孤負人。』放下拄杖，下座。泉州（Quanzhou）承天傳宗禪師（Chengtian Chuanzong Chanshi）。僧人問：『大用現前，不存軌則時如何？』禪師說：『承天今日高豎降旗。』僧人便喝。禪師說：『臨濟（Linji，禪宗宗派之一）兒孫。』僧人又喝。禪師便打。問：『如何是般若體（Boreti，指般若智慧的本體）？』禪師說：『云籠碧嶠（Biluo，指青色的山峰）。』問：『如何是般若用（Boreyong，指般若智慧的作用）？』禪師說：『月在清池。』處州（Chuzhou）南明日慎禪師（Nanming Rishan Chanshi）。僧人問：『祖意（Zuyi，指祖師的意旨）和教意（Jiaoyi，指佛教的教義）是相同還是不同？』

【English Translation】 Asked: What was Niutou (牛頭, personal name) like before he met the Fourth Patriarch (四祖, referring to the Fourth Chan Patriarch Daoxin)? The Master (referring to the Chan master) said: 'The Yangtze River has no June.' Asked: What was he like after he met the Fourth Patriarch? The Master said: 'Spring comes once a year.' In the room, a monk asked: A handless person can practice boxing, and a tongueless person can speak. Suddenly, the handless person hits the tongueless person. What would the tongueless person say? It is also said: The Shupo (蜀魄, referring to the cuckoo bird) cries all night, and the Duojiu (鵽鳩, a type of bird) chirps all night. The Yuantongmen (圓通門, the gate to perfect wisdom) is wide open, why are we still separated by clouds and mud? In his later years, he lived in Shanshan An (杉山庵) in Chiyang (池陽) due to illness. His disciple Zhi Cai (智才) lived in Fori (佛日) in Linping (臨平) and welcomed the Chan master back to serve him. Zhi Cai went to Sucheng (蘇城) and had not yet returned. The Chan master urged him to return. When Zhi Cai returned to the Chan master's residence, the Chan master told him: 'The time has come, I am leaving.' Zhi Cai asked: 'Master, what words do you have to teach your disciples?' Then the Chan master said a verse: 'The red sun shines on Fusang (扶桑, referring to the East), cold clouds seal Huayue (華岳, referring to Mount Hua). At midnight, passing through Tiewei (鐵圍, referring to the Iron Ring Mountains), crushing the Lilongjiao (驪龍角, referring to subduing inner afflictions).' Zhi Cai asked: 'The Luanta (卵塔, referring to a stupa for storing ashes) has been built, what is the ultimate matter?' The Chan master raised his fist to show him, then went to bed, pushed aside his pillow, and passed away peacefully. The stupa was built in the wilderness east of Quanshen Si (全身寺). During the Chongning (崇寧, era name) period, he was posthumously named Chan Master Zhenzong (振宗禪師). Chan Master Chengxin Xingcong (稱心省倧禪師) of Yuezhou (越州). A monk asked: 'What is the meaning of the Patriarch's coming from the West (祖師西來意, referring to the fundamental purpose of Chan Buddhism)?' The Chan master said: 'A traveler thinks of the road.' The monk said: 'I don't understand.' The Chan master said: 'Tight straw sandals.' When giving a Dharma talk, the Chan master said: 'The Buddha-nature arises from conditions, therefore it is said to be the One Vehicle (Yicheng, 指唯一的成佛之道).' He picked up his staff and said: 'The staff is the condition, what is the Buddha-nature? The staff is the One Vehicle Dharma, what is the condition?' Here, contemplate Shakyamuni Buddha (釋迦老子), and finish the matter of buying straw sandals and traveling. You must not pass under the gate of the Naseng (衲僧, referring to monks), or I will break your back. And what does the Naseng rely on?' After a long silence, he said: 'Don't let people down thirty years from now.' He put down his staff and descended from the seat. Chan Master Chengtian Chuanzong (承天傳宗禪師) of Quanzhou (泉州). A monk asked: 'When great function manifests, and there are no rules to follow, what then?' The Chan master said: 'Chengtian today raises the surrender flag high.' The monk then shouted. The Chan master said: 'Descendants of Linji (臨濟, one of the Chan schools).' The monk shouted again. The Chan master then struck him. Asked: 'What is the substance of Prajna (Boreti, 指般若智慧的本體)?' The Chan master said: 'Clouds envelop the green peaks (Biluo, 指青色的山峰).' Asked: 'What is the function of Prajna (Boreyong, 指般若智慧的作用)?' The Chan master said: 'The moon is in the clear pond.' Chan Master Nanming Rishan (南明日慎禪師) of Chuzhou (處州). A monk asked: 'Are the Patriarch's intention (Zuyi, 指祖師的意旨) and the teaching's intention (Jiaoyi, 指佛教的教義) the same or different?'

別。師曰。水天影交碧。曰畢竟是同是別。師曰。松竹聲相寒。

舒州投子法宗禪師。時稱道者。僧問。如何是道者家風。師曰。袈裟里草鞋。曰意旨如何。師曰。赤腳下桐城。

天臺寶相蘊觀禪師。僧問。如何是佛。師曰堂堂八尺餘。

岳州君山顯升禪師。上堂。大方無外含裹十虛至理不形圓融三際。高超名相妙體全彰。迥出古今真機獨露。握驪珠而鑒物。物物流輝。擲寶劍以揮空。空空絕跡。把定則摩竭掩室凈名杜詞。放行則拾得搖頭寒山拊掌。且道是何人境界。拈拄杖卓一下曰。瞬目揚眉處。憑君子細看。

平江府水月寺惠金典座。依明覺于雪竇。聞舉須彌山話默有契。一日欲往訊遇之殿軒。覺問。汝名甚麼。曰惠金。覺曰。阿誰惠汝金。曰容少間去方丈致謝。覺曰。即今聻。曰這裡容和尚不得。

修撰曾會居士。幼與明覺同舍。及冠異途。天禧間公守池州。一日會於景德寺。公遂引中庸大學。參以楞嚴。符宗門語句質明覺。覺曰。這個尚不與教乘合。況中庸大學邪。學士要徑捷理會此事。乃彈指一下曰。但恁么薦取。公于言下領旨。天聖初公守四明。以書幣迎師補雪竇。既至。公曰。某近與清長老商量趙州勘破婆子話。未審端的有勘破處也無。覺曰。清長老道個甚麼。公曰。

【現代漢語翻譯】現代漢語譯本：別。師父說：『水天倒影交相輝映，一片碧藍。』（僧人）問：『究竟是相同還是相異？』師父說：『松竹之聲相互映襯，更顯寒意。』舒州投子法宗禪師，當時被稱為道者。有僧人問：『如何是道者的家風？』師父說：『袈裟里穿著草鞋。』（僧人）問：『意旨如何？』師父說：『赤腳走在桐城。』天臺寶相蘊觀禪師。有僧人問：『如何是佛？』師父說：『堂堂八尺多。』（形容佛像的高大莊嚴）岳州君山顯升禪師上堂說法：『廣大無邊，包容宇宙萬物，至高真理，沒有固定形態，圓融貫通過去、現在、未來三世。超越名相概念，微妙本體完全彰顯。迥然不同于古今，真實機鋒獨自顯露。』掌握驪珠（lízhū，傳說中的珍貴寶珠，比喻智慧）來照鑒萬物，萬物都閃耀光輝。擲出寶劍來揮斬虛空，虛空也空無痕跡。把持住（真理）則摩竭（mójié，海中大魚，比喻力量強大的人）閉門不出，維摩詰（凈名，Vimalakirti，佛教在家菩薩的代表）沉默不語。放開（真理）則拾得（Shide，唐代著名禪僧）搖頭晃腦，寒山（Hanshan，唐代著名隱士和詩人，常與拾得並稱）拍手稱讚。那麼，這究竟是什麼人的境界呢？』拈起拄杖，用力一擊說：『在這一眨眼、一揚眉之間，請各位仔細觀看。』平江府水月寺的惠金典座，跟隨雪竇明覺禪師學習，聽聞須彌山（Sumeru，佛教宇宙觀中的中心山）的話題后，心中有所領悟。一天，他想去拜訪明覺禪師，在殿宇走廊相遇。明覺禪師問：『你叫什麼名字？』回答說：『惠金。』明覺禪師說：『是誰惠予你金子？』回答說：『容我稍後去方丈室向您致謝。』明覺禪師說：『就是現在說！』回答說：『這裡容不下和尚您。』修撰曾會居士，小時候與明覺禪師是同窗。成年後各奔前程。天禧年間，曾會擔任池州太守。一天，在景德寺與明覺禪師相遇。曾會於是引用《中庸》、《大學》的語句，並結合《楞嚴經》（Śūraṅgama Sūtra）的內容，來驗證明覺禪師的宗門語句。明覺禪師說：『這些尚且不符合佛教的教義，更何況《中庸》、《大學》呢？學士想要快速理解這件事，』於是彈了一下手指說：『只要這樣領會就行了。』曾會當即領悟了禪旨。天聖初年，曾會擔任四明太守，用書信和財物迎接明覺禪師來主持雪竇寺。明覺禪師到達后，曾會說：『我最近與清長老商量趙州（Zhaozhou，唐代著名禪師）勘破婆子（老婦）的話，不知到底有沒有勘破之處？』明覺禪師問：『清長老說了些什麼？』曾會說：

【English Translation】 English version: 'Separate.' The master said, 'The reflections of water and sky mingle, a stretch of blue.' (The monk) asked, 'Ultimately, are they the same or different?' The master said, 'The sounds of pine and bamboo complement each other in the cold.' Zen Master Touzi Fazong of Shuzhou, known as 'Daoren' (道者, a person who cultivates the Dao) at the time. A monk asked, 'What is the family style of Daoren?' The master said, 'Straw sandals inside the kasaya (袈裟, monastic robe).' (The monk) asked, 'What is the meaning?' The master said, 'Barefoot in Tongcheng.' Zen Master Yun Guan of Baoxiang Temple on Mount Tiantai. A monk asked, 'What is Buddha?' The master said, 'A majestic eight feet tall.' (堂堂八尺餘, describes the tall and dignified appearance of a Buddha statue) Zen Master Xiansheng of Junshan Mountain in Yuezhou gave a Dharma talk: 'Vast and boundless, encompassing the ten directions, the ultimate truth has no fixed form, perfectly integrating the past, present, and future. Transcending names and concepts, the subtle essence is fully revealed. Distinct from ancient and modern times, the true opportunity is uniquely exposed.' Holding the lizhu (驪珠, legendary precious pearl, metaphor for wisdom) to illuminate all things, all things shine with brilliance. Throwing the precious sword to cut through emptiness, emptiness leaves no trace. Holding firm (to the truth), then Mojie (摩竭, large fish in the sea, metaphor for a powerful person) closes his door, Vimalakirti (凈名, Buddhist layman representative) remains silent. Releasing (the truth), then Shide (拾得, famous Tang Dynasty Zen monk) shakes his head, Hanshan (寒山, famous Tang Dynasty hermit and poet, often mentioned with Shide) claps his hands. So, what is the realm of this person?' He picked up his staff and struck it once, saying, 'In this blink of an eye, this raise of an eyebrow, please look closely.' Huijin, the director of Shuǐyuè Temple in Pingjiang Prefecture, studied under Zen Master Mingjue of Xuědòu Temple. After hearing the topic of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), he had some understanding in his heart. One day, he wanted to visit Zen Master Mingjue and met him in the temple corridor. Zen Master Mingjue asked, 'What is your name?' He replied, 'Huijin.' Zen Master Mingjue said, 'Who bestowed gold upon you?' He replied, 'Allow me to go to the abbot's room later to thank you.' Zen Master Mingjue said, 'Say it now!' He replied, 'There is no room for you, the monk, here.' The compiler Zeng Hui was a classmate of Zen Master Mingjue in his youth. After adulthood, they went their separate ways. During the Tianxi era, Zeng Hui served as the prefect of Chizhou. One day, he met Zen Master Mingjue at Jingde Temple. Zeng Hui then quoted passages from 'The Doctrine of the Mean' and 'The Great Learning', and combined them with the content of the Śūraṅgama Sūtra (楞嚴經), to verify Zen Master Mingjue's Zen school statements. Zen Master Mingjue said, 'These do not even conform to Buddhist teachings, let alone 'The Doctrine of the Mean' and 'The Great Learning'? If the scholar wants to quickly understand this matter,' then he snapped his fingers and said, 'Just understand it like this.' Zeng Hui immediately understood the Zen meaning. In the early Tiansheng era, Zeng Hui served as the prefect of Siming and welcomed Zen Master Mingjue with letters and gifts to preside over Xuědòu Temple. After Zen Master Mingjue arrived, Zeng Hui said, 'I recently discussed with Elder Qing the story of Zhaozhou (趙州, famous Tang Dynasty Zen master) exposing the old woman, I wonder if there is really anything to expose?' Zen Master Mingjue asked, 'What did Elder Qing say?' Zeng Hui said:

又與么去也。覺曰。清長老且放過一著。學士還知天下衲僧出這婆子圈䙡不得么。公曰。這裡別有個道處。趙州若不勘破婆子一生受屈。覺曰。勘破了也。公大笑。

湖州報本有蘭禪師。僧問。道無橫徑立者皆危。如何是道。師曰。日耀祥光澹。僧云。意旨如何。師曰。風搖瑞色濃。僧禮拜。師曰。猶欠一著。問撥塵見佛即不問。寶劍揮空事若何。師曰。腳下看。僧云。腳下且置。向上事又且如何。師曰。天晴日出雨下云興。問法本無說當說何明。師曰。水中鹽味色里膠青。僧云。便恁么時如何。師曰。三十年後。師乃曰。衣中至寶何假披沙。各自持來複將何用。交光牙入不隱不彰。達磨九年不敢動著。恐屈兒孫。報本不惜眉毛普示大眾拈起拄杖。大眾擬議一時打散。又上堂曰。大無方小無所。半合半開未可相許。嶺梅初折眾花榮。微雨微晴春力普。春力普到頭。莫問曹溪祖。又曰。法無有爾理見非常。至道無方剎塵應物。直得風行草偃響順聲和。無纖芥可齊。見卓牌鬧市。要得不傷和氣。閑與露柱商量。茍能自契點頭。莫謂山僧多口。

真州長蘆祖印智福禪師江州人。夏文莊之系族也。出家圓具。遂參雪竇頓明祖意。道行才智灑然超邁。出世長蘆。僧問。如何是教外別傳一句。師曰。問不著。僧云。為

【現代漢語翻譯】又作何理解呢？覺（Jue，禪師名）說：『請清長老（Qing Zhanglao，另一位禪師的尊稱）暫且放過這一招。學士難道不知道天下的僧人都逃不出老婆子的圈套嗎？』公說：『這裡另有一番道理。趙州（Zhaozhou，禪師名）如果不能勘破老婆子，她一生都要受委屈。』覺說：『已經勘破了。』公大笑。

湖州報本寺的蘭禪師（Lan Chanshi）有一次，有僧人問：『道沒有橫徑，立足者皆有危險。什麼是道？』禪師說：『陽光照耀，祥光清淡。』僧人說：『意旨如何？』禪師說：『風搖動，瑞色濃厚。』僧人禮拜。禪師說：『還欠缺一著。』又有人問：『撥開塵土見佛，這個且不問。寶劍揮向天空，事情會怎麼樣？』禪師說：『看腳下。』僧人說：『腳下暫且放下，向上又如何？』禪師說：『天晴日出，雨下云興。』又有人問：『法本沒有說，當說什麼來闡明？』禪師說：『水中鹽味，色里膠青。』僧人說：『那麼，這樣的時候如何？』禪師說：『三十年後。』禪師於是說：『衣中的至寶，何必披沙揀金。各自拿來又有什麼用？交光互映，不隱不彰。達摩（Damo，佛教禪宗始祖）九年不敢動它，恐怕委屈了兒孫。』報本禪師不惜眉毛，普示大眾，拿起拄杖。大眾稍有議論，一時被打散。又上堂說：『大無邊，小無所。半合半開，不可輕易相許。嶺上的梅花初開，眾花也繁榮。微雨微晴，春天的力量普及。春天的力量普及到盡頭，不要問曹溪（Caoxi，禪宗六祖慧能弘法之地）的祖師。』又說：『法沒有你我的分別，理見非常。至道沒有固定的方向，剎塵應物。風行草偃，響順聲和。沒有絲毫可以比擬。見到卓牌鬧市，想要不傷和氣，不妨與露柱商量。如果能夠自己領會點頭，不要說山僧多嘴。』

真州長蘆寺的祖印智福禪師（Zuyin Zhifu Chanshi）是江州人，是夏文莊的同族。出家受戒后，參訪雪竇禪師（Xuedou Chanshi），頓悟祖師的意旨。道行才智，灑脫超邁。出世住持長蘆寺。有僧人問：『如何是教外別傳的一句？』禪師說：『問不到點子上。』僧人說：『為

【English Translation】 What else is there to understand? Jue (name of a Chan master) said, 'Elder Qing (Qing Zhanglao, an honorific title for another Chan master), please let this one go for now. Does the scholar not know that all the monks in the world cannot escape the circle of this old woman?' The official said, 'There is another principle here. If Zhaozhou (name of a Chan master) cannot see through the old woman, she will suffer injustice her whole life.' Jue said, 'It has already been seen through.' The official laughed loudly.

Once, Zen Master Lan (Lan Chanshi) of Baoben Temple in Huzhou, a monk asked, 'The path has no shortcuts, and those who stand are all in danger. What is the path?' The master said, 'The sun shines, and the auspicious light is faint.' The monk said, 'What is the meaning?' The master said, 'The wind shakes, and the auspicious color is thick.' The monk bowed. The master said, 'Still lacking one step.' Someone asked, 'I won't ask about seeing the Buddha by sweeping away the dust. What will happen if the precious sword is swung into the sky?' The master said, 'Look under your feet.' The monk said, 'Let's put aside what's under our feet for now, what about what's above?' The master said, 'The sky is clear and the sun rises, the rain falls and the clouds rise.' Someone asked, 'The Dharma originally has nothing to say, what should be said to clarify?' The master said, 'The taste of salt in water, the blue of glue in color.' The monk said, 'So, what about at this time?' The master said, 'Thirty years later.' The master then said, 'The treasure in the clothes, why bother sifting sand for gold. What is the use of bringing them out individually? The light intersects, neither hidden nor obvious. Damo (Bodhidharma, the first patriarch of Zen Buddhism) dared not touch it for nine years, for fear of wronging his descendants.' Zen Master Baoben did not spare his eyebrows, universally showing the masses, and picked up his staff. The masses had some discussion, and were scattered all at once. He also went to the hall and said, 'The great has no boundaries, the small has no place. Half closed and half open, not to be easily promised. The plum blossoms on the ridge are just beginning to bloom, and all the flowers are also flourishing. Light rain and light sunshine, the power of spring is universal. When the power of spring reaches the end, do not ask the patriarch of Caoxi (where Huineng, the Sixth Patriarch of Zen, propagated the Dharma).' He also said, 'The Dharma has no distinction between you and me, and the understanding of the principle is extraordinary. The ultimate path has no fixed direction, and the dust responds to things. The wind blows and the grass bends, the sound follows the voice. There is nothing to compare. Seeing the Zhuo brand in the bustling market, if you want not to hurt the harmony, you might as well discuss it with the dew pillar. If you can understand and nod yourself, don't say that the mountain monk is talkative.'

Zen Master Zuyin Zhifu (Zuyin Zhifu Chanshi) of Changlu Temple in Zhenzhou was from Jiangzhou and belonged to the same clan as Xia Wenzhuang. After leaving home and receiving the precepts, he visited Zen Master Xuedou (Xuedou Chanshi) and suddenly understood the meaning of the patriarch. His conduct and wisdom were unrestrained and outstanding. He came into the world to preside over Changlu Temple. A monk asked, 'What is the sentence of special transmission outside the teachings?' The master said, 'You're not asking the right question.' The monk said, 'For'

什麼問不著。師曰。白雲千萬里。僧云。學人退身三步。師曰。更待何時。問寶劍未出匣時如何。師曰澀。僧云。出后如何。師曰利。問如何是第一機。師曰。不為鼷兒而發。僧云。豈無方便。師曰。靜處薩婆訶。師乃曰。問在答處。答在問宗。一任諸人點頭。忽若問不在答處。答不在問宗。又且作么生摸索乃展手曰。無遺絲髮一時分付。請諸人各各子細觀瞻。儻一念回光千聖共轍。不歷僧祇豈勞修證。截生死海踞祖佛位。便乃高超三界永出四流。萬德圓明十方獨步。可不同酬佛恩共顯王化。

筠州洞山慧圓禪師。參雪竇得旨。年甚少聲名籍甚。后依開先暹禪師法席。會洞山闕人。暹舉之以應筠人之請。遂出世說法。僧問。遠離廬阜將屆新豐。不涉程途請師便道。師曰。山僧今日倦。僧云。善知識方便在什麼處。師曰瞎。僧便喝。師曰。猶未省在。乃曰。學非稽古道愧當時。俯仰無門乃隨眾意。古人道。無事上山行一轉。借問時人會也無。只如老僧與諸人從廬阜來。遇夜便宿逢曉便行。直至此間。一腳在前一腳在後。如今個個高掛缽囊閣卻拄杖。更有什麼事可會。然雖如是。若不登樓望。焉知滄海深。時黃龍南禪師住黃檗。因出邑相見於凈戒寺。南默無所言。但焚香相對危坐而已。自申時至三鼓。師起曰。夜深

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼都問不到。』禪師說：『白雲千萬里。』僧人說：『學人退身三步。』禪師說：『更待何時？』有人問：『寶劍未出匣時如何？』禪師說：『澀。』僧人說：『出后如何？』禪師說：『利。』有人問：『如何是第一機？』禪師說：『不為鼷（xī）兒（小老鼠）而發。』僧人說：『豈無方便？』禪師說：『靜處薩婆訶（svāhā，真言結尾常用語，有「成就」等意）。』禪師於是說：『問在答處，答在問宗。一任諸人點頭。』忽然又說：『若問不在答處，答不在問宗，又且作么生摸索？』於是展開手說：『無遺絲髮一時分付。請諸人各各子細觀瞻，倘一念回光千聖共轍。不歷僧祇（asaṃkhya，佛教時間單位，意為無數），豈勞修證？截生死海，踞祖佛位，便乃高超三界（欲界、色界、無色界），永出四流（四種煩惱：見惑、思惑、無明惑、塵沙惑），萬德圓明，十方獨步。可不同酬佛恩，共顯王化。』筠州洞山慧圓禪師，參雪竇（雪竇重顯禪師）得旨。年紀很小，聲名非常顯赫。后依開先暹（開先善暹禪師）禪師法席。適逢洞山缺少住持，善暹禪師推薦他去應筠州人的請求。於是出世說法。僧人問：『遠離廬阜（廬山），將要到達新豐，不涉程途，請禪師走便捷之路。』禪師說：『山僧今日倦。』僧人說：『善知識（kalyāṇa-mitra，指引導人向善的良師益友）方便在什麼處？』禪師說：『瞎。』僧人便喝（大聲呵斥）。禪師說：『猶未省在。』於是說：『學非稽古，道愧當時。俯仰無門，乃隨眾意。古人道：無事上山行一轉，借問時人會也無？只如老僧與諸人從廬阜來，遇夜便宿，逢曉便行，直至此間。一腳在前，一腳在後。如今個個高掛缽囊，閣卻拄杖，更有什麼事可會？然雖如是，若不登樓望，焉知滄海深？』當時黃龍南禪師（黃龍慧南禪師）住在黃檗（bò）。因為出邑相見於凈戒寺。慧南禪師沉默無所言，只是焚香相對危坐而已。從申時（下午三點到五點）到三鼓（半夜十一點到一點），慧圓禪師起身說：『夜深了。』

【English Translation】 English version: A monk asked: 'What cannot be asked?' The Master said: 'White clouds for thousands of miles.' The monk said: 'This student steps back three paces.' The Master said: 'When else will you wait?' Someone asked: 'What is it like when the precious sword has not yet left its scabbard?' The Master said: 'Rough.' The monk said: 'What is it like after it is drawn?' The Master said: 'Sharp.' Someone asked: 'What is the first principle?' The Master said: 'It is not triggered by a tiny mouse (xi er).' The monk said: 'Is there no expedient means?' The Master said: 'Quietly, Svāhā (a common ending in mantras, meaning 'accomplishment').' The Master then said: 'The question is in the answer, and the answer is in the source of the question. Let everyone nod in agreement.' Suddenly, he said again: 'If the question is not in the answer, and the answer is not in the source of the question, then how would you grope for it?' Then he opened his hands and said: 'Without leaving a single hair, everything is entrusted to you at once. Please, everyone, carefully observe, and if a single thought returns to the light, it will be the same path as the thousand sages. Without going through asaṃkhya (countless eons), why bother with cultivation and realization? Cut off the sea of birth and death, occupy the position of the ancestral Buddhas, and then transcend the Three Realms (Desire Realm, Form Realm, Formless Realm), forever escape the Four Flows (four types of afflictions: delusions of views, delusions of thought, ignorance, and dust-like delusions), perfect virtue and wisdom, and walk alone in the ten directions. Shouldn't we repay the Buddha's grace together and manifest the kingly transformation?' Chan Master Huiyuan of Dongshan in Junzhou, received the essence from Xue Dou (Chan Master Xue Dou Chongxian). He was very young, and his reputation was very prominent. Later, he relied on the Dharma seat of Chan Master Kaixian Xian (Chan Master Kaixian Shanxian). It happened that Dongshan lacked a resident abbot, and Chan Master Shanxian recommended him to respond to the request of the people of Junzhou. So he came forth to preach the Dharma. A monk asked: 'Leaving Lufou (Mount Lu), about to arrive at Xinfeng, without traversing the journey, please Master take the convenient path.' The Master said: 'This mountain monk is tired today.' The monk said: 'Where is the expedient means of the kalyāṇa-mitra (spiritual friend)?' The Master said: 'Blind.' The monk then shouted (scolded loudly). The Master said: 'Still not understanding.' Then he said: 'Learning is not about examining the past, and the Way is ashamed of the present. Looking up and down, there is no door, so I follow the will of the assembly. The ancients said: Having nothing to do, go up the mountain for a walk. May I ask if people today understand? Just like this old monk and everyone else came from Lufou, we slept when night fell, and traveled when dawn broke, until we arrived here. One foot in front, one foot behind. Now everyone hangs up their bowls and puts away their staffs. What else is there to understand? However, even so, if you don't climb the tower to look out, how can you know the depth of the vast sea?' At that time, Chan Master Huanglong Nan (Chan Master Huanglong Huinan) was living in Huangbo. Because of leaving the town, they met at Jingjie Temple. Chan Master Huinan was silent and said nothing, but only burned incense and sat upright facing him. From Shen time (3 PM to 5 PM) to the third drum (11 PM to 1 AM), Chan Master Huiyuan got up and said: 'It's late at night.'

恐妨和尚偃息。即趨出。明日各還山。南偶問永首座。在廬山識今洞山老否。永云。不識止聞其名。久之問云。和尚此回見之如何。南云。奇人。永退問侍者。汝隨和尚見洞山。夜語及何事。侍者以實告。永笑云。疑殺天下人。

真州六合香積孜禪師。僧問。四山相逼則不問。六合門開事若何。師曰。七通八達。僧云。恁么則妙用縱橫。師曰。三腳蝦蟆跳上天。問如何是坐禪僧。師曰。萬事總無能。僧云。如何是入定僧。師曰。四海本澄澄。僧云。如何是行道僧。師曰。六合勢騰騰。僧云。如何是應供僧。師曰。三輪等性空。師上堂曰。菩提之道不可圖度。萬法本空寧有真假。無為為宗無相為本。量包沙界德洽乾坤。或演一乘或垂三句。或令悟本悉使返源。究竟之中必無是事。了得本心心了了。山河大地亦閑閑。又曰。本有之心絲毫不隔。因茲錯念遂致邪非。垢盡遇人便明己見。作么生是己見。良久曰。四海洪波靜。一輪天地秋。

溫州平陽寶慶子環禪師。僧問。大施門開請師一決。師曰。風行草偃。僧云。一句截流又作么生。師曰。水到渠成。僧云。華蓋山上云。慎江江里水。師曰。郎中在此。問古鏡未磨時如何。師曰。清風來不盡。僧云。磨后如何。師曰。明月照重城。僧云。太守臨筵請師一照。師

【現代漢語翻譯】現代漢語譯本：恐怕打擾和尚休息，就退了出來。第二天各自返回山中。南禪師偶然問永首座：『你在廬山時認識今洞山（Dongshan，禪師名）老禪師嗎？』永首座說：『不認識，只是聽說過他的名字。』過了很久，南禪師問道：『和尚我這次見他，覺得他怎麼樣？』南禪師說：『奇人。』永首座退下後問侍者：『你跟隨和尚見洞山，晚上談了些什麼事？』侍者如實相告。永首座笑著說：『這可要讓天下人疑惑了。』

真州六合香積孜禪師（Xiangji Zi，禪師名）。有僧人問道：『四山相逼的情況暫且不問，六合門打開時情況如何？』禪師說：『七通八達。』僧人說：『這樣說來，妙用就可以縱橫施展了。』禪師說：『三腳蛤蟆跳上天。』問：『什麼是坐禪僧？』禪師說：『萬事總無能。』僧人問：『什麼是入定僧？』禪師說：『四海本澄澄。』僧人問：『什麼是行道僧？』禪師說：『六合勢騰騰。』僧人問：『什麼是應供僧？』禪師說：『三輪等性空。』禪師上堂說法：『菩提之道不可揣測。萬法本空，哪裡有什麼真假？以無為為宗旨，以無相為根本。其量包含沙界，其德澤遍及天地。或者宣揚一乘之法，或者垂示三句之言，或者使人領悟本性，全部使人迴歸本源。究竟之中必定沒有這些事。了悟了本心，心就明瞭了，山河大地也就變得閒適了。』又說：『本有的真心絲毫不隔閡，因為錯誤的念頭才導致邪惡和錯誤。污垢消除，遇到明師就能明白自己的見解。什麼是自己的見解？』良久后說：『四海洪波靜，一輪天地秋。』

溫州平陽寶慶子環禪師（Zihuan，禪師名）。有僧人問道：『大施門打開，請禪師您來決斷。』禪師說：『風行草偃。』僧人說：『一句截斷水流又該怎麼說？』禪師說：『水到渠成。』僧人說：『華蓋山上的云，慎江江里的水。』禪師說：『郎中在此。』問：『古鏡未磨時如何？』禪師說：『清風來不盡。』僧人說：『磨后如何？』禪師說：『明月照重城。』僧人說：『太守在宴席上請禪師您照一下。』

【English Translation】 English version: Fearing to disturb the monk's rest, he withdrew. The next day, they each returned to their mountains. Nanquan casually asked Chief Seat Yong: 'Did you know the old Chan master Dongshan (Dongshan, name of a Chan master) when you were at Mount Lu?' Yong said, 'I didn't know him, I only heard his name.' After a long time, Nanquan asked, 'What did you think of him when I met him this time?' Nanquan said, 'A remarkable person.' Yong withdrew and asked the attendant, 'You followed the monk to see Dongshan, what did they talk about at night?' The attendant told him the truth. Yong smiled and said, 'This will make everyone in the world suspicious.'

Chan Master Xiangji Zi (Xiangji Zi, name of a Chan master) of Liuhe, Zhenzhou. A monk asked, 'I won't ask about the situation when the four mountains are pressing in, what about when the gate of the six directions is opened?' The master said, 'Open in all directions.' The monk said, 'In that case, wonderful functions can be displayed freely.' The master said, 'A three-legged toad jumps to the sky.' Asked, 'What is a meditating monk?' The master said, 'In all things, utterly incapable.' The monk asked, 'What is a monk in samadhi?' The master said, 'The four seas are originally clear.' The monk asked, 'What is a monk practicing the Way?' The master said, 'The power of the six directions soars.' The monk asked, 'What is a monk worthy of offerings?' The master said, 'The three wheels are equally empty in nature.' The master ascended the hall and said, 'The path of Bodhi cannot be fathomed. All dharmas are fundamentally empty, where is there any truth or falsehood? Take non-action as the principle, and non-form as the basis. Its measure encompasses the realms of sand, and its virtue pervades heaven and earth. Sometimes it proclaims the One Vehicle, sometimes it imparts three phrases, sometimes it causes people to awaken to their original nature, and all cause people to return to the source. In the ultimate, there is definitely none of this. If you understand the original mind, the mind will be clear, and the mountains and rivers will also become leisurely.' He also said, 'The original mind is not separated by a single thread. Because of mistaken thoughts, evil and errors arise. When defilements are eliminated, encountering a teacher will clarify one's own views. What is one's own view?' After a long silence, he said, 'The vast waves of the four seas are still, a single wheel of heaven and earth in autumn.'

Chan Master Zihuan (Zihuan, name of a Chan master) of Baoqing, Pingyang, Wenzhou. A monk asked, 'The gate of great giving is opened, please master, make a judgment.' The master said, 'The wind blows, and the grass bends.' The monk said, 'How should one say a phrase that cuts off the flow of water?' The master said, 'When the water comes, the channel is formed.' The monk said, 'The clouds on Mount Huagai, the water in the Shen River.' The master said, 'The doctor is here.' Asked, 'What is it like when the ancient mirror is not yet polished?' The master said, 'The clear wind comes endlessly.' The monk said, 'What is it like after polishing?' The master said, 'The bright moon shines on the double city.' The monk said, 'The governor invites the master to shine on the banquet.'

曰。是何面目。僧云。三十年後。師曰。賺殺人。拈拄杖曰。朝到西天暮歸東土。即且致。把斷要津一句作么生道。若也道得。不出門知天下事。若道不得。拄杖子笑爾。擊禪床一下。

越州天衣在和禪師。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。人將語試水將杖探。僧云。廓周沙界。師曰。一夜梅開盡。百花猶未知。

越州稱心守明禪師。僧問。如何是佛。師曰。道什麼。云如何是法。師曰。道什麼。云如何是僧。師曰。道什麼。云謝師重重相為。師曰。道什麼。

漢陽軍鳳棲仲卿禪師。僧問。古佛出世為一大事因緣。和尚出世當爲何事。師張口吐舌。僧云。只這個別更有在。師曰。朝三千暮八百。問百骸俱潰散一物鎮長靈。如何是一物。師曰。苦哉佛陀耶。僧云。和尚還有為人處也無。師曰。弄精魂漢。僧云。何必如此。師曰。諱人道著。乃曰。道無前後達者由人。雖然根性利鈍差殊。究實元無有異。所以三乘教法接引迷徒。執相滯名卒難造入。是故過去諸佛於此涅槃。現在諸佛於此成道。未來諸佛於此修行。不見達磨大師道。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。拈拄杖曰。會么。彼一時此一時。嵩山果熟也一任諸人採摘。卓拄杖一下。又曰。巍巍堂堂三界無雙。磊

【現代漢語翻譯】現代漢語譯本：問：什麼是你的本來面目？僧人回答：三十年後你自會明白。禪師說：你騙人啊！拿起拄杖說：早上到達西天，晚上回到東土，這些暫且不提。如何說出『把斷要津』（關鍵之處）這句話？如果說得出來，不出門也能知曉天下事；如果說不出來，這拄杖就要嘲笑你了。說完，敲了一下禪床。

越州天衣在和禪師。有僧人問：歷代祖師相傳的祖印是什麼？您今天得法于哪位祖師？禪師回答：別人用言語來試探，就像用水來試探深淺，用棍杖來探測。僧人說：廓周沙界（遍佈整個宇宙）。禪師說：一夜之間梅花全部開放，其他花還不知道春天已經來了。

越州稱心守明禪師。有僧人問：什麼是佛？禪師回答：你說什麼？僧人又問：什麼是法？禪師回答：你說什麼？僧人再問：什麼是僧？禪師回答：你說什麼？僧人說：感謝禪師您如此耐心地教導。禪師回答：你說什麼？

漢陽軍鳳棲仲卿禪師。有僧人問：過去的佛出世是爲了一個重大因緣，禪師您出世是爲了什麼事？禪師張開嘴巴，伸出舌頭。僧人說：除了這個，還有別的嗎？禪師說：早上三千，晚上八百。僧人問：當所有骨骸都潰散時，什麼東西能永恒存在？什麼是那個『一物』？禪師說：苦哉佛陀耶（可悲的佛陀啊）。僧人說：禪師您還有教導人的地方嗎？禪師說：你這賣弄精魂的傢伙。僧人說：何必這樣呢？禪師說：怕別人說中。於是說：道沒有先後，領悟的人因人而異。雖然根性和資質有差別，但實際上並沒有不同。所以三乘教法用來接引迷惑的眾生。執著于表象和名相，很難進入真理。因此，過去的諸佛在此涅槃，現在的諸佛在此成道，未來的諸佛在此修行。難道沒看見達摩大師說：我本來到這片土地，是爲了傳法拯救迷途的眾生。一花開放五片花瓣，結果自然成就。禪師拿起拄杖說：明白了嗎？彼一時，此一時。嵩山的果實成熟了，任憑你們採摘。說完，用拄杖敲了一下地面。又說：多麼偉大莊嚴，三界之內無與倫比。

【English Translation】 English version: Asked: What is your original face? The monk replied: You will understand after thirty years. The Zen master said: You are deceiving people! He picked up his staff and said: Reaching the Western Heaven in the morning and returning to the Eastern Land in the evening, let's put these aside for now. How do you express the phrase 'seizing the vital pass'? If you can say it, you can know the affairs of the world without going out; if you cannot say it, this staff will laugh at you. After speaking, he struck the Zen platform once.

Zen Master Zaihe of Tianyi Temple in Yuezhou. A monk asked: What is the ancestral seal passed down from generation to generation by the patriarchs? From whom did you receive the Dharma today? The Zen master replied: People use words to test, just like using water to test depth, and using a stick to probe. The monk said: 'The vastness pervades the realms of the universe' (kuo zhou sha jie). The Zen master said: The plum blossoms have all bloomed overnight, and the other flowers still do not know that spring has arrived.

Zen Master Shouming of Chengxin Temple in Yuezhou. A monk asked: What is Buddha? The Zen master replied: What are you saying? The monk then asked: What is Dharma? The Zen master replied: What are you saying? The monk further asked: What is Sangha? The Zen master replied: What are you saying? The monk said: Thank you, Master, for your repeated guidance. The Zen master replied: What are you saying?

Zen Master Zhongqing of Fengqi Temple in Hanyang Army. A monk asked: The ancient Buddhas appeared in the world for a great cause and condition. What is the purpose of the Zen master's appearance in the world? The Zen master opened his mouth and stuck out his tongue. The monk said: Besides this, is there anything else? The Zen master said: Three thousand in the morning, eight hundred in the evening. The monk asked: When all the bones are scattered, what is it that eternally exists? What is that 'one thing'? The Zen master said: 'Alas, Buddha!' (ku zai fo tuo ye). The monk said: Does the Zen master still have a way to teach people? The Zen master said: You soul-manipulating fellow. The monk said: Why be like this? The Zen master said: Afraid of being told the truth. Then he said: The Way has no before or after, and those who understand it vary from person to person. Although there are differences in nature and aptitude, in reality, there is no difference. Therefore, the Three Vehicles of teachings are used to guide confused beings. Being attached to appearances and names makes it difficult to enter the truth. Therefore, the Buddhas of the past attained Nirvana here, the Buddhas of the present attain enlightenment here, and the Buddhas of the future cultivate here. Haven't you seen that Dharma Master said: I originally came to this land to transmit the Dharma and save confused beings. One flower blooms with five petals, and the result is naturally achieved. The Zen master picked up his staff and said: Do you understand? That was one time, this is another time. The fruits of Mount Song are ripe, let everyone pick them as they please. After speaking, he struck the ground with his staff. He also said: How great and majestic, unparalleled in the Three Realms.

磊落落十方寥廓。擬議則喪身失命。思量則千錯萬錯。喝一喝下座。

溫州雁蕩靈巖寺德初禪師。僧問。大眾臨筵如何舉唱。師曰。謝塘青草年年長。歐浦潮來日日新。僧云。莫便是為人處也無。師曰。且莫錯認。問棒喝齊收請師相見。師曰。老僧不如汝。僧云。專為流通。師曰。堪作什麼。問心生種種法生。如何是種種法生。師曰。我與汝葛藤。僧云。今日已見於師矣。師曰。且喜勿交涉。僧禮拜。師曰。孤負殺人。師乃曰。問得須彌岌峇海水騰波。祖道門中未有少分。何故從門入者不是家珍。本自圓融何須特地。人人踞妙高峰頂。個個徹諸法根源。不假慈氏樓閣。今日一時明取。還明得也無。若也明得故號丈夫。不孤千聖深恩。亦答國王至化。珍重。

潭州龍興智傳禪師。僧問。久處湖湘擬伸一問。師還答否。師曰。何得拖泥帶水。僧便喝。師曰。一陣雨一陣涼。僧禮拜。師曰。有頭無尾。師于治平中示寂。平生行住坐臥之處。悉涌舍利。禪徒唱得衣物者舍利日生。有于真前至誠求者隨念示應。

信陽軍乾明則禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。片云生海嶠一雁過寒空。僧云。與么則雪竇嫡子也。師曰。一嶺英英六花皎皎。問如何是祖師西來意。師曰。清風生碧落。僧云。意旨如何。

【現代漢語翻譯】現代漢語譯本：磊落落，十方世界空曠無垠。若加以擬議，則會喪身失命。若加以思量，則會千錯萬錯。喝！——下座。溫州雁蕩靈巖寺德初禪師。有僧人問：『大眾聚集在此，該如何宣唱佛法？』禪師說：『謝塘的青草年年生長，甌浦的潮水日日更新。』僧人說：『莫非這就是為人處世的道理嗎？』禪師說：『暫且不要錯認。』問：『棒喝都收起來，請禪師展現真面目。』禪師說：『老僧不如你。』僧人說：『專門爲了流通佛法。』禪師說：『能做什麼？』問：『心生種種法生，如何是種種法生？』禪師說：『我與你糾纏不清。』僧人說：『今天已經見到禪師了。』禪師說：『且喜你不要多事。』僧人禮拜。禪師說：『辜負了（佛祖）殺人的心意。』禪師於是說：『問的問題如同須彌山（Sumeru）岌岌可危，海水騰涌，但在祖師的道法門中，還沒有得到少許。』為什麼呢？從門進入的人，得不到家中的珍寶。本來就是圓融的，何須特地去追求？人人佔據著妙高峰頂，個個徹悟諸法根源。不需要慈氏（Maitreya，即彌勒佛）的樓閣，今天一時都明白領悟。還明白了嗎？如果明白了，就可以稱為大丈夫，不辜負千聖的深恩，也迴應了國王的至高教化。珍重！』潭州龍興智傳禪師。有僧人問：『在湖湘（指湖南一帶）很久了，想問一個問題，禪師您會回答嗎？』禪師說：『為何拖泥帶水？』僧人便喝了一聲。禪師說：『一陣雨一陣涼。』僧人禮拜。禪師說：『有頭無尾。』禪師在治平年間圓寂。平生行走坐臥的地方，都涌出舍利（Śarīra，佛教聖物，通常指高僧火化后的遺物）。禪徒唱誦得到禪師衣物的人，舍利每日都增生。有人在真身前至誠祈求，隨念示現。信陽軍乾明則禪師。有僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『一片雲彩生於海邊，一隻大雁飛過寒冷的天空。』僧人說：『這麼說，您是雪竇（Xuedou，禪宗大師）的嫡傳弟子了。』禪師說：『一座山嶺英俊挺拔，六出雪花潔白明亮。』問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？』禪師說：『清風吹拂著碧藍的天空。』僧人說：『意旨如何？』

【English Translation】 English version: Lofty and vast, the ten directions are boundless. To speculate is to lose life and limb. To ponder is to make a thousand mistakes. Hē! - Take your seat. Chan Master Dechu of Lingyan Temple in Yandang Mountain, Wenzhou. A monk asked: 'How should we chant when the assembly gathers?' The Master said: 'The green grass of Xietang grows year after year, the tide of Oupu renews day after day.' The monk said: 'Could this be the way to conduct oneself in the world?' The Master said: 'Don't misunderstand.' Asked: 'When both the staff and the shout are put away, please show us the Master's true face.' The Master said: 'This old monk is not as good as you.' The monk said: 'Specifically for propagating the Dharma.' The Master said: 'What can it do?' Asked: 'When the mind arises, all phenomena arise. What is the arising of all phenomena?' The Master said: 'I am entangled with you.' The monk said: 'Today I have already seen the Master.' The Master said: 'Rejoice, but don't interfere.' The monk bowed. The Master said: 'You have betrayed the murderous intent (of the Buddha).' The Master then said: 'The question asked is like Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology) tottering, the sea surging, but in the ancestral way, not even a small portion has been attained.' Why? Those who enter through the gate do not find the family treasure. It is inherently complete and harmonious, why seek it specially? Everyone occupies the peak of the wondrous high mountain, each one thoroughly understands the root source of all phenomena. There is no need for the pavilion of Maitreya (Maitreya, the future Buddha). Understand it all at once today. Have you understood? If you have understood, then you can be called a great person, not failing the deep kindness of the thousand sages, and also responding to the supreme transformation of the king. Treasure this!' Chan Master Zhichuan of Longxing Temple in Tanzhou. A monk asked: 'Having been in Hunan (Hunan Province) for a long time, I intend to ask a question. Will the Master answer?' The Master said: 'Why be so circuitous?' The monk then shouted. The Master said: 'A shower of rain, a shower of coolness.' The monk bowed. The Master said: 'A head but no tail.' The Master passed away during the Zhiping era. In all the places where he walked, stood, sat, and lay, Śarīra (Śarīra, Buddhist relics, usually referring to the remains of eminent monks after cremation) emerged. Those Chan followers who chanted and obtained the Master's clothing had Śarīra grow daily. Those who sincerely sought before his true form received responses according to their thoughts. Chan Master Ze of Qianming Temple in Xinyang Army. A monk asked: 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said: 'A wisp of cloud rises from the sea's edge, a wild goose passes through the cold sky.' The monk said: 'In that case, you are a direct disciple of Xuedou (Xuedou, a Chan master).' The Master said: 'A mountain ridge is heroic and upright, six-petaled snowflakes are pure and bright.' Asked: 'What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West, the true intention of Bodhidharma in coming to China from the West)?' The Master said: 'A clear breeze blows across the azure sky.' The monk said: 'What is the meaning?'

師曰。明月映長江。問如何是海印三昧。師曰。但向己求。僧云。學人不會。師曰。莫從他覓。問如何是日用道。師曰。一箭到西天。僧云到后如何。師曰。周遍法界。

鼎州乾明知應禪師。僧問。蓮花未出水時如何。師曰。撐天拄地。出水后如何。師曰。填溝塞壑。乃曰。馬祖升堂百丈卷席。火動煙生云擎雨色。覿面相呈一何輕擲。重賞三千輕酬八百。

南嶽云峰元益首座。李林宗居士問。意欲出塵今未出。請師今日決疑情。師曰。作么生是出塵。居士惘然。師曰。還會么。居士忽然省悟。有頌云。心鏡從來瑩。洪河本自深。只因師問后。沙石化為金。師曰。正趣地獄。居士曰。人我無相胡為地獄。師曰。汝今何在。居士云。見今對答。師曰。只此是黃金。

百丈寶月智映禪師法嗣

杭州惠因祥禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。天圓地方。僧云。端的請師一言。師曰。若到諸方分明舉似。乃曰。南山高北山低。日出東兮夜落西。白牛上樹覓不得。烏雞入水大家知。且道覓得后又如何。良久曰堪作什麼。

臨安府惠因義寧禪師。僧問。佛未出世時如何。師曰。摩耶夫人。曰出世后如何。師曰。悉達太子。

南華緣禪師法嗣

齊州興化延慶禪師。上堂。言前薦得

【現代漢語翻譯】現代漢語譯本師父說：『明月倒映在長江中。』有人問：『什麼是海印三昧（hai yin san mei，一種禪定狀態，指萬象如海中印記般顯現）？』師父說：『只需向自己內心尋求。』僧人說：『弟子不明白。』師父說：『不要向外尋找。』有人問：『什麼是日用道（ri yong dao，日常生活中所體現的道）？』師父說：『一箭射到西天。』僧人說：『到達之後如何？』師父說：『周遍法界（zhou bian fa jie，充滿整個宇宙）。』

鼎州乾明知應禪師（Dingzhou Qianming Zhiying Chanshi）。僧人問：『蓮花未出水時如何？』師父說：『撐天拄地。』出水后如何？師父說：『填溝塞壑。』於是說：『馬祖（Mazu，禪宗大師）升座，百丈（Baizhang，禪宗大師）捲起蓆子。火動煙生，云擎雨色。面對面呈現，為何如此輕易拋棄？重賞三千，輕酬八百。』

南嶽云峰元益首座（Nanyue Yunfeng Yuanyi Shouzhuo）。李林宗居士（Li Linzong Jushi）問：『想要脫離塵世，如今尚未脫離，請師父今日決斷我的疑惑。』師父說：『怎麼做才是脫離塵世？』居士茫然不知所措。師父說：『明白了嗎？』居士忽然醒悟。有頌說：『心鏡向來光明，洪河本來就深。只因師父一問后，沙石化為黃金。』師父說：『正趣地獄。』居士說：『人我無相，為何是地獄？』師父說：『你現在在哪裡？』居士說：『現在正在對答。』師父說：『這就是黃金。』

百丈寶月智映禪師（Baizhang Baoyue Zhiying Chanshi）的法嗣

杭州惠因祥禪師（Hangzhou Huiyin Xiang Chanshi）。僧人問：『師父唱的是誰家的曲調？宗風傳承自誰？』師父說：『天圓地方。』僧人說：『請師父明確說一句。』師父說：『如果到了其他地方，就分明地舉出此事。』於是說：『南山高，北山低。日出東方，夜晚落在西方。白牛上樹找不到，烏雞入水大家都知道。』且說找到之後又如何？良久說：『能做什麼？』

臨安府惠因義寧禪師（Lin'anfu Huiyin Yining Chanshi）。僧人問：『佛未出世時如何？』師父說：『摩耶夫人（Moye Furen，釋迦牟尼的母親）。』出世后如何？師父說：『悉達太子（Xiduo Taizi，釋迦牟尼的本名）。』

南華緣禪師（Nanhua Yuan Chanshi）的法嗣

齊州興化延慶禪師（Qizhou Xinghua Yanqing Chanshi）。上堂說法。言語之前領會得到

【English Translation】 English version The Master said, 'The bright moon reflects in the Yangtze River.' Someone asked, 'What is the Samadhi of the Ocean Seal (hai yin san mei, a state of meditative concentration in which all phenomena appear like reflections in the ocean)?' The Master said, 'Just seek it within yourself.' The monk said, 'This student does not understand.' The Master said, 'Do not seek it from others.' Someone asked, 'What is the Way in daily life (ri yong dao, the Way as manifested in everyday activities)?' The Master said, 'An arrow reaches the Western Heaven.' The monk said, 'What happens after it arrives?' The Master said, 'It pervades the entire Dharma Realm (zhou bian fa jie, the entire universe).'

Zen Master Zhiying of Qianming Temple in Dingzhou (Dingzhou Qianming Zhiying Chanshi). A monk asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'It supports the sky and props up the earth.' What is it like after it emerges from the water? The Master said, 'It fills the ditches and blocks the gullies.' Then he said, 'Mazu (Mazu, a Zen master) ascends the seat, Baizhang (Baizhang, a Zen master) rolls up the mat. Fire moves and smoke arises, clouds support and rain colors. Presenting it face to face, why discard it so lightly? A heavy reward of three thousand, a light recompense of eight hundred.'

Chief Seat Yuanyi of Yunfeng in Nanyue (Nanyue Yunfeng Yuanyi Shouzhuo). Layman Li Linzong (Li Linzong Jushi) asked, 'I wish to leave the dust, but have not yet left it. Please, Master, resolve my doubts today.' The Master said, 'What is it like to leave the dust?' The layman was at a loss. The Master said, 'Do you understand?' The layman suddenly awakened. There is a verse that says, 'The mirror of the mind has always been bright, the great river has always been deep. Only after the Master's question, sand and stone are transformed into gold.' The Master said, 'Directly heading to hell.' The layman said, 'With no concept of self and others, why is it hell?' The Master said, 'Where are you now?' The layman said, 'I am currently answering.' The Master said, 'This itself is gold.'

Dharma heir of Zen Master Zhiying of Baoyue in Baizhang (Baizhang Baoyue Zhiying Chanshi)

Zen Master Xiang of Huiyin in Hangzhou (Hangzhou Huiyin Xiang Chanshi). A monk asked, 'Whose tune does the Master sing? From whom does the lineage of the school inherit?' The Master said, 'Heaven is round, earth is square.' The monk said, 'Please, Master, say it clearly in one word.' The Master said, 'If you go to other places, clearly present this matter.' Then he said, 'The southern mountain is high, the northern mountain is low. The sun rises in the east and sets in the west. A white ox climbs a tree, but cannot be found. A black chicken enters the water, everyone knows. 'Tell me, what happens after it is found?' After a long pause, he said, 'What can it be used for?'

Zen Master Yining of Huiyin in Lin'an Prefecture (Lin'anfu Huiyin Yining Chanshi). A monk asked, 'What was it like when the Buddha had not yet appeared in the world?' The Master said, 'Maya (Moye Furen, the mother of Shakyamuni).' What was it like after he appeared in the world? The Master said, 'Prince Siddhartha (Xiduo Taizi, the original name of Shakyamuni).'

Dharma heir of Zen Master Yuan of Nanhua (Nanhua Yuan Chanshi)

Zen Master Yanqing of Xinghua in Qizhou (Qizhou Xinghua Yanqing Chanshi). Ascending the hall to preach. Understanding before words are spoken

孤負平生。句后投機全乖道體。離此二途祖宗門下又且如何。良久曰。眼裡瞳兒吹木笛。

韶州寶壽行德禪師。冬日在南華受請。示眾曰。新冬新寶壽。言是舊時言。若會西來意。波斯上泊船。

韶州白虎山守升禪師。僧問如何是佛。師曰。有眼無鼻孔。

韶州佛陀山崇欽禪師。僧問。如何是和尚直截為人一句。師打一拂子曰。會么。僧云。不會。師曰。逢人莫錯舉。

韶州延祥法迎禪師。僧問。牛頭未見四祖時如何。師曰。拄杖子。見后如何。師便打。云今日親見和尚。師曰。再犯不容。

韶州舜峰慧寶禪師。僧問。步步登高時如何。師曰險。云不進不退時如何。師曰。喪。云如何即是。師曰。蘇嚕囌嚕。

云蓋山繼鵬禪師法嗣

越州諸暨鐘山報恩譚禪師。僧問。至道無難唯嫌揀擇。如何是不揀擇。師曰。昨日初三今日初四。僧云。此猶是揀擇。師曰。龍蛇易辨衲子難瞞。問一問一答猶落建化門庭。未審第一義中如何舉唱。師曰。檐前雨滴雪滿長空。僧云。若然者到頭霜夜月任運落前溪。師曰。作家禪客。僧云。和尚莫瞞人好。師曰。卻是爾瞞我。問如何是祖師西來意。師曰。只履已歸[葸-十+夕]嶺久。而今休更問來端。僧云。便與么去時如何。師曰。南山起云北

【現代漢語翻譯】現代漢語譯本辜負了一生（孤負平生）。句句投機取巧，完全違背了佛法的真諦（道體）。離開這兩種途徑，祖師門下又該如何呢？（離此二途祖宗門下又且如何）。良久，禪師說：『眼睛裡的瞳仁吹著木笛（眼裡瞳兒吹木笛）。』

韶州寶壽寺的行德禪師（韶州寶壽行德禪師），冬天在南華寺接受邀請，向大眾開示說：『新的一年，新的寶壽寺（新冬新寶壽），說的是過去的話（言是舊時言）。如果領會了達摩祖師西來的真意（若會西來意），就像波斯來的大船一樣（波斯上泊船）。』

韶州白虎山的守升禪師（韶州白虎山守升禪師），有僧人問：『什麼是佛？（如何是佛）』禪師說：『有眼睛卻沒有鼻孔（有眼無鼻孔）。』

韶州佛陀山的崇欽禪師（韶州佛陀山崇欽禪師），有僧人問：『如何是和尚您直截了當為人指點的一句話？（如何是和尚直截為人一句）』禪師打了一下拂塵說：『明白了嗎？（會么）』僧人說：『不明白（不會）。』禪師說：『遇到人不要隨便亂說（逢人莫錯舉）。』

韶州延祥寺的法迎禪師（韶州延祥法迎禪師），有僧人問：『牛頭法融禪師（牛頭）未見四祖道信禪師（四祖）時是什麼樣的？（牛頭未見四祖時如何）』禪師說：『一根枴杖（拄杖子）。』『見后又是什麼樣的？（見后如何）』禪師就打了他。僧人說：『今天親眼見到了和尚（今日親見和尚）。』禪師說：『再犯就不容情了（再犯不容）。』

韶州舜峰寺的慧寶禪師（韶州舜峰慧寶禪師），有僧人問：『一步步登高時是什麼樣的？（步步登高時如何）』禪師說：『危險（險）。』僧人說：『不進也不退時是什麼樣的？（不進不退時如何）』禪師說：『喪失（喪）。』僧人說：『那怎麼樣才是對的呢？（如何即是）』禪師說：『蘇嚕囌嚕（蘇嚕囌嚕）。』

云蓋山的繼鵬禪師（云蓋山繼鵬禪師）的法嗣

越州諸暨鐘山報恩寺的譚禪師（越州諸暨鐘山報恩譚禪師），有僧人問：『至道（至道）並不難，只是在于有所選擇（唯嫌揀擇）。如何是不選擇呢？（如何是不揀擇）』禪師說：『昨天是初三，今天是初四（昨日初三今日初四）。』僧人說：『這仍然是選擇（此猶是揀擇）。』禪師說：『龍和蛇容易分辨，修行人難以欺瞞（龍蛇易辨衲子難瞞）。一問一答仍然落在建立教化的門庭里（問一問一答猶落建化門庭）。不知道在第一義諦（第一義）中該如何提倡呢？（未審第一義中如何舉唱）』禪師說：『屋檐前的雨滴，雪花飄滿天空（檐前雨滴雪滿長空）。』僧人說：『如果這樣，那麼最終就像霜夜的月亮，隨意地落在前面的溪流中（若然者到頭霜夜月任運落前溪）。』禪師說：『真是個有作為的禪客（作家禪客）。』僧人說：『和尚您不要騙人啊（和尚莫瞞人好）。』禪師說：『卻是你騙了我（卻是爾瞞我）。』問：『什麼是祖師西來的真意？（如何是祖師西來意）』禪師說：『一隻鞋子已經回到了蔥嶺很久了（只履已歸[葸-十+夕]嶺久），現在不要再問從哪裡來的了（而今休更問來端）。』僧人說：『如果就這樣離去會怎麼樣？（便與么去時如何）』禪師說：『南山升起云，北』

【English Translation】 English version 'Wasted a lifetime (孤負平生). Every sentence is opportunistic, completely violating the essence of the Dharma (道體). Apart from these two paths, what else is there under the ancestral master's gate? (離此二途祖宗門下又且如何). After a long silence, the Zen master said, 'The pupils in the eyes are playing wooden flutes (眼裡瞳兒吹木笛).'

Zen Master Xingde of Baoshou Temple in Shaozhou (韶州寶壽行德禪師) was invited to Nanhua Temple in winter. He addressed the assembly, saying, 'A new year, a new Baoshou Temple (新冬新寶壽), speaking of old words (言是舊時言). If you understand the meaning of Bodhidharma's coming from the West (若會西來意), it's like a Persian merchant ship (波斯上泊船).'

Zen Master Shousheng of Baihu Mountain in Shaozhou (韶州白虎山守升禪師), a monk asked, 'What is Buddha? (如何是佛)' The master said, 'Has eyes but no nostrils (有眼無鼻孔).'

Zen Master Chongqin of F陀 Mountain in Shaozhou (韶州佛陀山崇欽禪師), a monk asked, 'What is the master's direct and straightforward phrase for guiding people? (如何是和尚直截為人一句)' The master struck the whisk and said, 'Do you understand? (會么)' The monk said, 'I don't understand (不會).' The master said, 'Don't speak carelessly when you meet people (逢人莫錯舉).'

Zen Master Faying of Yanxiang Temple in Shaozhou (韶州延祥法迎禪師), a monk asked, 'What was it like when Niutou Farong (牛頭) had not yet seen the Fourth Patriarch Daoxin (四祖)? (牛頭未見四祖時如何)' The master said, 'A walking stick (拄杖子).' 'What was it like after seeing him? (見后如何)' The master then struck him. The monk said, 'Today I have personally seen the master (今日親見和尚).' The master said, 'No more tolerance for repeated offenses (再犯不容).'

Zen Master Huibao of Shunfeng Temple in Shaozhou (韶州舜峰慧寶禪師), a monk asked, 'What is it like when climbing higher step by step? (步步登高時如何)' The master said, 'Dangerous (險).' The monk said, 'What is it like when neither advancing nor retreating? (不進不退時如何)' The master said, 'Loss (喪).' The monk said, 'Then what is right? (如何即是)' The master said, 'Suru suru (蘇嚕囌嚕).'

Dharma heir of Zen Master Jipeng of Yungai Mountain (云蓋山繼鵬禪師)

Zen Master Tan of Bao'en Temple in Zhongshan, Zhuji, Yuezhou (越州諸暨鐘山報恩譚禪師), a monk asked, 'The Great Way (至道) is not difficult, it only dislikes choosing (唯嫌揀擇). What is non-choosing? (如何是不揀擇)' The master said, 'Yesterday was the third, today is the fourth (昨日初三今日初四).' The monk said, 'This is still choosing (此猶是揀擇).' The master said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive (龍蛇易辨衲子難瞞). Questioning and answering still fall into the establishment of teachings (問一問一答猶落建化門庭). I don't know how to advocate in the First Truth (第一義)? (未審第一義中如何舉唱)' The master said, 'Raindrops from the eaves, snow fills the sky (檐前雨滴雪滿長空).' The monk said, 'If so, then in the end, like the moon on a frosty night, it falls freely into the stream in front (若然者到頭霜夜月任運落前溪).' The master said, 'A true Zen practitioner (作家禪客).' The monk said, 'Master, don't deceive people (和尚莫瞞人好).' The master said, 'It is you who deceive me (卻是爾瞞我).' Asked, 'What is the meaning of the ancestral master's coming from the West? (如何是祖師西來意)' The master said, 'One shoe has already returned to the Congling Mountains for a long time (只履已歸[葸-十+夕]嶺久), now don't ask where it came from anymore (而今休更問來端).' The monk said, 'What if I leave like this? (便與么去時如何)' The master said, 'Clouds rise from the South Mountain, north'

山下雨。問杖錫已居於此日。請師一句利人天。師曰。鼻孔大頭向下。僧云。向上還有事也無。師曰有。僧云。如何則是。師曰。欲窮千里目更上一層樓乃曰。法身無像應物現形。諸禪德作么生說個應物現形底道理。拈拄杖示眾曰。世尊身長丈六。這個拄杖子亦長丈六。彌勒身長千尺。這個拄杖子亦長千尺。方圓任器隱顯從他。大包天地細入微塵。如驢覷井如井覷驢。得之者。運籌帷幄把斷要津。失之者杳杳忽忽虛生浪死。得失二途一時放卻。敢問諸人。且道山僧拄杖子畢竟長多少。良久曰。笑指客從何處來。擊香臺一下。

洞山子榮禪師法嗣

江州圓通祖印居訥禪師。梓州中江蹇氏之子。初生有神光滿室。年十一依漢州什邡竹林寺僧元昉出家。十七試法華得度受具。以講學冠兩川。耆年多下之。會有禪者自南方還。稱祖道被天下。馬大師什邡人應般若多羅讖。蜀之豪俊以經論聞者。如亮公。而亮公棄徒隱西山。如鑒公。而鑒公焚疏鈔。稱滴水莫敵巨海。師憮然。良久曰。汝知其說乎。禪者曰。我不能知也。子欲知之何惜一往。師於是出蜀放浪荊楚。屨閱寒暑迄無所得。西至襄州。洞山榮座下留止十年。讀華嚴論至曰須彌在大海中高八萬四千由旬。非手足攀攬可及。以明八萬四千塵勞山住煩惱大海。眾生

有能於一切法無思無為。即煩惱自然枯竭。塵勞成一切智之山。煩惱成一切智之海。若更起心思慮即有攀緣。即塵勞愈高煩惱愈深。不能至諸佛智頂。師即豁然有省。嘆曰。石鞏云。無下手處。而馬祖云。曠劫無明今日一切消滅。非虛語也。后游廬山道價日增。南康太守程師孟。請住歸宗。遂嗣榮禪師。又住圓通。仁宗皇帝聞其名。皇祐初詔住十方凈因禪院。以目疾堅辭不赴。舉本院書記懷璉自代。於是詔璉。璉至。引對問佛法大意稱旨。賜璉號大覺禪師賜師號祖印禪師。住持二十年。移住四祖開先兩剎。師臨眾簡嚴不妄言笑。常入定初叉手自如。中夜漸升至膺。侍者每視以候雞鳴。其精進如此。既老退居寶積巖。時江州牧劉公述每造師問道。一日忽辭劉公歸。沐浴端坐示寂。劉公率緇俗送往茶毗。火焰中白氣上貫太陽。大眾驚仰。歐陽文忠公貶異教者。獨尊敬師。每問南來士人。曾見訥禪師否。又與老蘇明允游相好云。

續傳燈錄卷第六

續傳燈錄卷第七目錄

大鑒下第十二世石霜圓禪師法嗣五十人黃龍慧南禪師楊岐方會禪師翠巖可真禪師蔣山贊元禪師武泉山政禪師雙峰省回禪師大寧道寬禪師道吾悟真禪師蔣山保心禪師百丈惟政禪師香山蘊良禪師南峰惟廣禪師大溈德干禪師靈山本言禪師廣法源禪師靈

【現代漢語翻譯】現代漢語譯本：如果能夠對一切法做到無思無為，那麼煩惱自然會枯竭，塵勞會變成一切智慧的山，煩惱會變成一切智慧的海。如果再起心思慮，就會有攀緣，那麼塵勞就會更加高聳，煩惱就會更加深重，不能到達諸佛智慧的頂峰。這位禪師聽后豁然開悟，感嘆道：『石鞏（Shigong，人名）說沒有下手處，而馬祖（Mazu，人名）說曠劫以來的無明今日一切消滅，這不是虛假的話啊！』後來他遊歷廬山，道行聲望日益增長。南康太守程師孟（Cheng Shimeng，人名）請他住持歸宗寺，於是他繼承了榮禪師（Rong Chanshi，人名）的衣缽，又住持圓通寺。仁宗皇帝聽說了他的名聲，皇祐初年詔令他住持十方凈因禪院，他因為眼疾堅決推辭沒有赴任，推薦本院書記懷璉（Huai Lian，人名）代替自己。於是皇帝詔見了懷璉，懷璉引對回答佛法大意，皇帝非常滿意，賜予懷璉『大覺禪師』的稱號，賜予這位禪師『祖印禪師』的稱號。他住持了二十年，後來移住四祖寺和開先寺兩座寺廟。這位禪師面對大眾簡樸嚴肅，不隨便說話嬉笑，常常入定，開始時雙手合抱在胸前，到了半夜漸漸抬升到胸口。侍者常常看著他來等待雞鳴，他精進到這種程度。年老後退居寶積巖。當時江州牧劉公述（Liu Gongshu，人名）常常拜訪禪師問道。有一天，他忽然向劉公告辭，沐浴後端坐示寂。劉公率領僧俗將他送往茶毗（火化），火焰中白氣向上貫穿太陽，大眾驚歎仰望。歐陽文忠公（Ouyang Wenzhonggong，人名）貶斥其他宗教的人，唯獨尊敬這位禪師，常常問南來的士人，是否見過訥禪師（Ne Chanshi，人名）。又與老蘇明允（Lao Su Mingyun，人名）一起遊覽，互相欣賞對方的美好品德。《續傳燈錄》卷第六《續傳燈錄》卷第七目錄大鑒（Dajian，人名）下第十二世石霜圓禪師（Shishuang Yuan Chanshi，人名）法嗣五十人：黃龍慧南禪師（Huanglong Huinan Chanshi，人名）、楊岐方會禪師（Yangqi Fanghui Chanshi，人名）、翠巖可真禪師（Cuiyan Kezhen Chanshi，人名）、蔣山贊元禪師（Jiangshan Zanyuan Chanshi，人名）、武泉山政禪師（Wuquanshan Zheng Chanshi，人名）、雙峰省回禪師（Shuangfeng Xinghui Chanshi，人名）、大寧道寬禪師（Daning Daokuan Chanshi，人名）、道吾悟真禪師（Daowu Wuzhen Chanshi，人名）、蔣山保心禪師（Jiangshan Baoxin Chanshi，人名）、百丈惟政禪師（Baizhang Weizheng Chanshi，人名）、香山蘊良禪師（Xiangshan Yunliang Chanshi，人名）、南峰惟廣禪師（Nanfeng Weiguang Chanshi，人名）、大溈德干禪師（Dawei Degan Chanshi，人名）、靈山本言禪師（Lingshan Benyan Chanshi，人名）、廣法源禪師（Guangfa Yuan Chanshi，人名）、靈

【English Translation】 English version: If one can be without thought and without action towards all dharmas, then afflictions will naturally wither away, and worldly toils will become a mountain of all wisdom, and afflictions will become an ocean of all wisdom. If one further engages in thinking and deliberation, then there will be clinging, and worldly toils will become even higher, and afflictions will become even deeper, and one will not be able to reach the summit of the wisdom of all Buddhas. The master then suddenly had an awakening and exclaimed: 'Shigong (石鞏, personal name) said there is no place to start, but Mazu (馬祖, personal name) said that the ignorance of countless kalpas has been completely extinguished today, these are not empty words!' Later, he traveled to Mount Lu, and his reputation for virtue increased daily. Cheng Shimeng (程師孟, personal name), the prefect of Nankang, invited him to reside at Guizong Temple, and thus he succeeded Zen Master Rong (榮禪師, personal name). He also resided at Yuantong Temple. Emperor Renzong heard of his name, and in the early years of the Huangyou era, he issued an edict ordering him to reside at the Ten Directions Pure Cause Zen Monastery, but he firmly declined due to his eye disease and recommended Huai Lian (懷璉, personal name), the secretary of the monastery, to replace him. Thereupon, the emperor summoned Lian. Lian was presented and answered the main points of the Buddha-dharma to the emperor's satisfaction. The emperor bestowed upon Lian the title 'Great Awakening Zen Master' and bestowed upon the master the title 'Ancestral Seal Zen Master'. He resided as abbot for twenty years, and later moved to the Fourth Ancestor Temple and the Kaixian Temple. The master was simple and strict in front of the assembly, and did not speak or laugh frivolously. He often entered samadhi, initially clasping his hands in front of his chest, and gradually raising them to his chest in the middle of the night. The attendant would always watch him to wait for the crowing of the rooster, such was his diligence. In his old age, he retired to Baoji Rock. At that time, Liu Gongshu (劉公述, personal name), the governor of Jiangzhou, often visited the master to ask questions. One day, he suddenly bid farewell to Liu Gong and returned. After bathing, he sat upright and entered parinirvana. Liu Gong led the monastic and lay communities to send him off for cremation. White vapor rose from the flames and pierced the sun, and the assembly was amazed and looked up. Ouyang Wenzhonggong (歐陽文忠公, personal name) disparaged those of other religions, but only respected this master. He often asked the scholars who came from the south whether they had seen Zen Master Ne (訥禪師, personal name). He also traveled with Lao Su Mingyun (老蘇明允, personal name), admiring each other's good qualities. Continuation of the Record of the Transmission of the Lamp, Volume Six Continuation of the Record of the Transmission of the Lamp, Volume Seven, Table of Contents Fifty Dharma Heirs of Zen Master Yuan of Shishuang (石霜圓禪師, Shishuang Yuan Chanshi, personal name), the Twelfth Generation under Dajian (大鑒, personal name): Zen Master Huinan of Huanglong (黃龍慧南禪師, Huanglong Huinan Chanshi, personal name), Zen Master Fanghui of Yangqi (楊岐方會禪師, Yangqi Fanghui Chanshi, personal name), Zen Master Kezhen of Cuiyan (翠巖可真禪師, Cuiyan Kezhen Chanshi, personal name), Zen Master Zanyuan of Jiangshan (蔣山贊元禪師, Jiangshan Zanyuan Chanshi, personal name), Zen Master Zheng of Wuquan Mountain (武泉山政禪師, Wuquanshan Zheng Chanshi, personal name), Zen Master Xinghui of Shuangfeng (雙峰省回禪師, Shuangfeng Xinghui Chanshi, personal name), Zen Master Daokuan of Daning (大寧道寬禪師, Daning Daokuan Chanshi, personal name), Zen Master Wuzhen of Daowu (道吾悟真禪師, Daowu Wuzhen Chanshi, personal name), Zen Master Baoxin of Jiangshan (蔣山保心禪師, Jiangshan Baoxin Chanshi, personal name), Zen Master Weizheng of Baizhang (百丈惟政禪師, Baizhang Weizheng Chanshi, personal name), Zen Master Yunliang of Xiangshan (香山蘊良禪師, Xiangshan Yunliang Chanshi, personal name), Zen Master Weiguang of Nanfeng (南峰惟廣禪師, Nanfeng Weiguang Chanshi, personal name), Zen Master Degan of Dawei (大溈德干禪師, Dawei Degan Chanshi, personal name), Zen Master Benyan of Lingshan (靈山本言禪師, Lingshan Benyan Chanshi, personal name), Guang

隱德章禪師(已上十六人見錄)太平戴休禪師洛浦景韶禪師天童青遂禪師凈慈簡程禪師藥山義銑禪師羅漢居奉禪師永樂悅禪師壽寧真禪師藏院行原禪師烏龍應光禪師凈慈志堅禪師報本澄悅禪師薦福岑禪師普照修戒禪師石室應禪師資福海善禪師大羅永寧禪師金剛德禪師雲際信安禪師興化得一禪師幕阜慶餘禪師羅山仁徹禪師承天了文禪師普門洪澤禪師菩提光用禪師羅山惟慎禪師法石德雅禪師翠峰澤禪師泗洲善集禪師泗洲源祿禪師古田善侍者鹿菀素侍者永上座禪師提刑楊畋居士(已上三十四人無錄)瑯邪覺禪師法嗣二十八人定慧超信禪師泐潭曉月禪師姜山方禪師白鹿顯端禪師瑯邪智遷禪師涼峰洞淵禪師真如方禪師興教坦禪師歸宗可宣禪師長水子璇禪師(已上十人見錄)瑯邪繼詮禪師西余忠禪師公安子和禪師黃龍有新禪師玉泉悟空禪師天竺智月禪師圓通智珂禪師崇勝文捷禪師證聖良禪師九𤪀仁益禪師甘露亮禪師玉泉務本禪師黃鶴可慧禪師褒禪忠禪師褒禪用孫禪師法海亮禪師開聖曉嚴禪師待制查公居士(已上十八人無錄)

續傳燈錄卷第七目錄大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第七

大鑒下第十二世

石霜圓禪師法嗣

黃龍南禪師章氏諱惠南。其先信州玉山人

【現代漢語翻譯】現代漢語譯本隱德章禪師(已上十六人見錄)，太平戴休禪師，洛浦景韶禪師，天童青遂禪師，凈慈簡程禪師，藥山義銑禪師，羅漢居奉禪師，永樂悅禪師，壽寧真禪師，藏院行原禪師，烏龍應光禪師，凈慈志堅禪師，報本澄悅禪師，薦福岑禪師，普照修戒禪師，石室應禪師，資福海善禪師，大羅永寧禪師，金剛德禪師，雲際信安禪師，興化得一禪師，幕阜慶餘禪師，羅山仁徹禪師，承天了文禪師，普門洪澤禪師，菩提光用禪師，羅山惟慎禪師，法石德雅禪師，翠峰澤禪師，泗洲善集禪師，泗洲源祿禪師，古田善侍者，鹿菀素侍者，永上座禪師，提刑楊畋居士(已上三十四人無錄)，瑯邪覺禪師法嗣二十八人，定慧超信禪師，泐潭曉月禪師，姜山方禪師，白鹿顯端禪師，瑯邪智遷禪師，涼峰洞淵禪師，真如方禪師，興教坦禪師，歸宗可宣禪師，長水子璇禪師(已上十人見錄)，瑯邪繼詮禪師，西余忠禪師，公安子和禪師，黃龍有新禪師，玉泉悟空禪師，天竺智月禪師，圓通智珂禪師，崇勝文捷禪師，證聖良禪師，九𤪀仁益禪師，甘露亮禪師，玉泉務本禪師，黃鶴可慧禪師，褒禪忠禪師，褒禪用孫禪師，法海亮禪師，開聖曉嚴禪師，待制查公居士(已上十八人無錄)

續傳燈錄卷第七目錄大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第七

大鑒下第十二世

石霜圓禪師法嗣

黃龍南禪師(Huanglong Nan Chanshi)章氏諱惠南。其先信州玉山人。

【English Translation】 English version Yinde Zhang Chanshi (Sixteen people recorded above), Taiping Daixiu Chanshi, Luopu Jingshao Chanshi, Tiantong Qingsui Chanshi, Jingci Jiancheng Chanshi, Yaoshan Yixian Chanshi, Luohan Jufeng Chanshi, Yongle Yue Chanshi, Shouning Zhen Chanshi, Cangyuan Xingyuan Chanshi, Wulong Yingguang Chanshi, Jingci Zhijian Chanshi, Baoben Chengyue Chanshi, Jianfu Cen Chanshi, Puzhao Xiujie Chanshi, Shishi Ying Chanshi, Zifu Haishan Chanshi, Daluo Yongning Chanshi, Jingang De Chanshi, Yunji Xin'an Chanshi, Xinghua Deyi Chanshi, Mufu Qingyu Chanshi, Luoshan Ranche Chanshi, Chengtian Liaowen Chanshi, Pumen Hongze Chanshi, Putiguang Yong Chanshi, Luoshan Weishen Chanshi, Fashi Deya Chanshi, Cuifeng Ze Chanshi, Sizhou Shanji Chanshi, Sizhou Yuanlu Chanshi, Gutian Shan attendant, Luwan Su attendant, Yong senior monk Chanshi, Judicial Officer Yang Tian layman (Thirty-four people not recorded above), Langye Jue Chanshi's Dharma heirs twenty-eight people, Dinghui Chaoxin Chanshi, Letan Xiaoyue Chanshi, Jiangshan Fang Chanshi, Bailu Xianduan Chanshi, Langye Zhiqian Chanshi, Liangfeng Dongyuan Chanshi, Zhenru Fang Chanshi, Xingjiao Tan Chanshi, Guizong Kexuan Chanshi, Changshui Zixuan Chanshi (Ten people recorded above), Langye Jiquan Chanshi, Xiyu Zhong Chanshi, Gong'an Zihe Chanshi, Huanglong Youxin Chanshi, Yuquan Wukong Chanshi, Tianzhu Zhiyue Chanshi, Yuantong Zhike Chanshi, Chongsheng Wenjie Chanshi, Zhengsheng Liang Chanshi, Jiuqi Renyi Chanshi, Ganlu Liang Chanshi, Yuquan Wuben Chanshi, Huanghe Kehui Chanshi, Baochan Zhong Chanshi, Baochan Yongsun Chanshi, FahaI Liang Chanshi, Kaisheng Xiaoyan Chanshi, Attendant Cha Gong layman (Eighteen people not recorded above)

Continuation of the Records of the Transmission of the Lamp, Volume 7, Table of Contents Taisho Tripitaka Volume 51, No. 2077, Continuation of the Records of the Transmission of the Lamp

Continuation of the Records of the Transmission of the Lamp, Volume 7

Twelfth Generation under Dajian

Dharma Heirs of Shishuang Yuan Chanshi

Huanglong Nan Chanshi (Huanglong Nan Chanshi), whose surname was Zhang and given name was Huinan, was originally from Yushan in Xinzhou.

也。童齠深沉有大人相。不茹葷不嬉戲。年十一棄家師事懷玉定水院智鑾。嘗隨鑾出道上見祠廟。輒杖擊火毀之而去。十九落髮受具足戒。遠遊至廬山歸宗。老宿自寶集眾坐。而公卻倚。寶時時眴之。公自是坐必跏趺。行必直視。至棲賢依諟禪師。諟蒞眾進止有律度。公規模之三年。辭渡淮依三角澄禪師。澄有時名。一見器許之。及澄移居泐潭。公又與俱。澄使分座接納矣。而南昌文悅見之每歸臥嘆曰。南有道之器也。惜未受本色鉗錘耳。會同游西山。夜語及雲門法道。悅曰。澄公雖雲門之後。然法道異耳。公問所以異。悅曰。雲門。如九轉丹砂。點鐵作金。澄公藥汞銀徒可玩。入鍛即流去。公怒以枕投之。明日悅謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法授人死語也。死語其能活人哉。即背去。公挽之曰。即如是誰可汝意者。悅曰。石霜楚圓手段出諸方。子欲見之不宜后也。公默計之曰。此行腳大事也。悅師翠巖。而使我見石霜。見之有得於悅何有哉。即日辦裝。中途聞慈明不事事慢侮少叢林。乃悔欲無行留萍鄉累日。結伴自攸縣登衡岳寓止福嚴。老宿號賢叉手者。大陽明安之嗣。命公掌書記。泐潭法侶聞公不入石霜。遣使來訊。俄賢卒。郡以慈明領福嚴。公心喜之且欲觀其人以驗悅之言。慈明既至。公望

【現代漢語翻譯】現代漢語譯本：也。童年時就沉穩老練，有大人的樣子。不吃葷腥，也不嬉戲玩鬧。十一歲時離開家，拜懷玉定水院的智鑾為師。曾跟隨智鑾在路上行走，見到祠廟，就用棍子擊打，放火焚燬后離去。十九歲時剃度出家，受了具足戒（佛教中的最高級別戒律）。之後遠遊，到達廬山的歸宗寺。當時的老修行自寶正在聚集僧眾講法，而他卻靠在一旁。自寶時常向他使眼色，他從此以後坐著必定結跏趺坐（佛教中的一種坐姿），行走必定目不斜視。後來到棲賢寺，依止諟禪師。諟禪師管理僧眾，一舉一動都有規矩法度。他觀察學習了三年。辭別諟禪師，渡過淮河，依止三角澄禪師。澄禪師當時很有名氣，一見到他就很器重他。等到澄禪師移居到泐潭，他又跟隨前往。澄禪師讓他分座接納信徒。而南昌的文悅見到他，每次回去都躺在床上嘆息說：『南方有位有道之士啊，可惜沒有受到真正的鉗錘鍛鍊。』一次一同遊覽西山，晚上談話時談到雲門宗的法道。文悅說：『澄公雖然是雲門宗的後人，但法道卻不一樣。』他問有什麼不一樣。文悅說：『雲門宗，就像九轉丹砂（一種煉丹術），能點鐵成金。澄公的藥就像水銀，只能玩玩，一入爐鍛造就會流走。』他生氣地用枕頭扔文悅。第二天，文悅向他道歉，又說：『雲門宗的氣宇像王者一樣，難道甘心死在別人的言語下嗎？澄公傳授給別人的是死法。死法怎麼能救活人呢？』說完就背過身去。他拉住文悅說：『那麼依你看來，誰能讓你滿意呢？』文悅說：『石霜楚圓的手段超出所有禪師。您想見他，不應該拖延。』他默默地盤算著說：『這是行腳參訪的大事啊。文悅的老師是翠巖，卻讓我去見石霜，見了他對文悅有什麼好處呢？』當天就準備行裝。中途聽說慈明不拘小節，輕慢侮辱年輕的僧人，於是後悔不想去了，在萍鄉停留了幾天。後來結伴從攸縣登上衡山，住在福嚴寺。寺里有位老修行，人稱賢叉手，是大陽明安的嗣法弟子，讓掌管書記。泐潭的法侶聽說他不打算去石霜，派人來詢問。不久賢叉手去世。郡里讓慈明來領管福嚴寺。他心裡很高興，想要觀察一下慈明這個人，來驗證文悅的話。慈明到來后，他遙望 English version: Also. As a child, he was profound and mature, possessing the demeanor of an adult. He did not eat meat or engage in playful activities. At the age of eleven, he left home to study under Zhi Luan at Huaiyu Dingshui Temple. He once followed Luan on the road and, upon seeing temples, would strike them with a staff, set them on fire, and leave. At nineteen, he shaved his head and received the complete precepts (the highest level of precepts in Buddhism). He then traveled far, arriving at Guizong Temple on Mount Lu. The elder monk Zi Bao was gathering the assembly to give a lecture, but he leaned to the side. Zi Bao often winked at him. From then on, he always sat in the lotus position (a Buddhist sitting posture) and walked with a straight gaze. He then went to Qixian Temple and relied on Chan Master Shi. Chan Master Shi managed the assembly with rules and regulations in every action. He observed and learned from him for three years. He bid farewell to Chan Master Shi, crossed the Huai River, and relied on Chan Master Cheng of Sanjiao. Chan Master Cheng was famous at the time and valued him upon seeing him. When Chan Master Cheng moved to Leitan, he followed him again. Chan Master Cheng had him share the seat to receive believers. However, Wen Yue of Nanchang, upon seeing him, would return home and sigh, saying, 'There is a man of the Way in the South, but it is a pity that he has not received the true hammering.' Once, they traveled together to West Mountain. During a night conversation, they discussed the Dharma path of the Yunmen School. Yue said, 'Although Master Cheng is a descendant of Yunmen, the Dharma path is different.' He asked how it was different. Yue said, 'Yunmen is like the nine-cycle elixir (an alchemical term), which can turn iron into gold. Master Cheng's medicine is like mercury, which can only be played with and will flow away when put into the furnace.' He angrily threw a pillow at Yue. The next day, Yue apologized and said, 'Yunmen's spirit is like a king. How can he willingly die under the words of others? Master Cheng teaches people dead words. How can dead words save people?' He turned away. He grabbed Yue and said, 'Then who do you think is satisfactory?' Yue said, 'Shi Shuang Chuyuan's methods surpass all other Chan masters. If you want to see him, you should not delay.' He silently pondered, 'This is a major event of pilgrimage. Yue's teacher is Cuiyan, but he wants me to see Shi Shuang. What benefit is there for Yue in seeing him?' He prepared his luggage that day. On the way, he heard that Ciming was informal and disrespectful to young monks, so he regretted wanting to go and stayed in Pingxiang for several days. Later, he traveled with companions from You County to Mount Heng and stayed at Fuyan Temple. There was an elder monk there, known as Xian Chashou, who was a Dharma heir of Da Yangming An and had him manage the records. The Dharma companions of Leitan heard that he did not plan to go to Shi Shuang and sent someone to inquire. Soon after, Xian Chashou passed away. The county appointed Ciming to lead Fuyan Temple. He was very happy and wanted to observe Ciming to verify Yue's words. After Ciming arrived, he looked from afar

【English Translation】 Also. As a child, he was profound and mature, possessing the demeanor of an adult. He did not eat meat or engage in playful activities. At the age of eleven, he left home to study under Zhi Luan at Huaiyu Dingshui Temple. He once followed Luan on the road and, upon seeing temples, would strike them with a staff, set them on fire, and leave. At nineteen, he shaved his head and received the complete precepts (the highest level of precepts in Buddhism). He then traveled far, arriving at Guizong Temple on Mount Lu. The elder monk Zi Bao was gathering the assembly to give a lecture, but he leaned to the side. Zi Bao often winked at him. From then on, he always sat in the lotus position (a Buddhist sitting posture) and walked with a straight gaze. He then went to Qixian Temple and relied on Chan Master Shi. Chan Master Shi managed the assembly with rules and regulations in every action. He observed and learned from him for three years. He bid farewell to Chan Master Shi, crossed the Huai River, and relied on Chan Master Cheng of Sanjiao. Chan Master Cheng was famous at the time and valued him upon seeing him. When Chan Master Cheng moved to Leitan, he followed him again. Chan Master Cheng had him share the seat to receive believers. However, Wen Yue of Nanchang, upon seeing him, would return home and sigh, saying, 'There is a man of the Way in the South, but it is a pity that he has not received the true hammering.' Once, they traveled together to West Mountain. During a night conversation, they discussed the Dharma path of the Yunmen School. Yue said, 'Although Master Cheng is a descendant of Yunmen, the Dharma path is different.' He asked how it was different. Yue said, 'Yunmen is like the nine-cycle elixir (an alchemical term), which can turn iron into gold. Master Cheng's medicine is like mercury, which can only be played with and will flow away when put into the furnace.' He angrily threw a pillow at Yue. The next day, Yue apologized and said, 'Yunmen's spirit is like a king. How can he willingly die under the words of others? Master Cheng teaches people dead words. How can dead words save people?' He turned away. He grabbed Yue and said, 'Then who do you think is satisfactory?' Yue said, 'Shi Shuang Chuyuan's methods surpass all other Chan masters. If you want to see him, you should not delay.' He silently pondered, 'This is a major event of pilgrimage. Yue's teacher is Cuiyan, but he wants me to see Shi Shuang. What benefit is there for Yue in seeing him?' He prepared his luggage that day. On the way, he heard that Ciming was informal and disrespectful to young monks, so he regretted wanting to go and stayed in Pingxiang for several days. Later, he traveled with companions from You County to Mount Heng and stayed at Fuyan Temple. There was an elder monk there, known as Xian Chashou, who was a Dharma heir of Da Yangming An and had him manage the records. The Dharma companions of Leitan heard that he did not plan to go to Shi Shuang and sent someone to inquire. Soon after, Xian Chashou passed away. The county appointed Ciming to lead Fuyan Temple. He was very happy and wanted to observe Ciming to verify Yue's words. After Ciming arrived, he looked from afar

見之心容俱肅。聞其論多貶剝諸方。而件件數以為邪解者。皆泐潭密付旨訣。氣索而歸念悅平日之語。翻然改曰。大丈夫心膂之間其可自為疑礙乎。趨詣慈明之室曰。惠南以闇短望道未見。比聞夜參如迷行得指南之車然。惟大慈更施法施使盡余疑。慈明笑曰。書記已領徒遊方名聞叢林。借有疑不以衰陋鄙棄。坐而商略。顧不可哉。呼侍者進榻且使坐。公固辭哀懇愈切。慈明曰。書記學雲門禪必善其旨。如曰放洞山三頓棒。洞山於時應打不應打。公曰。應打。慈明色莊而言。聞三頓棒聲便是吃棒。則汝自旦及暮聞鴉鳴鵲噪鐘魚鼓板之聲。亦應吃棒。吃棒何時當已哉。公瞠而卻。慈明云。吾始疑不堪汝師。今可矣即使拜。公拜起。慈明理前語曰。脫如汝會雲門意旨。則趙州嘗言。臺山婆子被我勘破。試指其可勘處。公面熱汗下不知答趨出。明日詣之。又遭詬罵。公慚見左右即曰。政以未解求決耳。罵豈慈悲法施之式。慈明笑曰。是罵耶。公於是默悟其旨。失聲曰。泐潭果是死語。獻偈曰。傑出叢林是趙州。老婆勘處沒來由。而今四海清如鏡。行人莫以路為仇。慈明以手點沒字顧公。公即易之。而心服其妙密。留月餘辭去。時年三十五。遊方廣后洞識泉大道又同夏。泉凡聖不測而機辯逸群。拊公背曰汝脫類汾州厚自愛。明年

游荊州乃與悅會於金鑾。相視一笑曰。我不得友兄及谷泉。安識慈明。是秋北還獨入泐潭澄公舊好盡矣。自云居游同安。老宿號神立者。察公倦行役。謂曰。吾住山久無補宗教。敢以院事累子。而群將雅知公名從立之請。不得已受之。泐潭遣僧來審提唱之語。有曰。智海無性。因覺妄以成凡。覺妄元虛。即凡心而見佛。便爾休去。謂同安無摺合。隨汝顛倒所欲。南斗七北斗八。僧歸舉似澄。澄為不懌。俄聞嗣石霜。泐潭法侶多棄去。住歸宗火一夕而燼。坐抵獄。為吏者百端求其隙。公怡然引咎不以累人。唯不食而已。久而後釋。吏之橫逆公沒齒未嘗言。生黃檗結庵于溪上。名曰積翠。既而退居曰。吾將老焉。方是時江湖閩粵之人聞其風。而有在於是者。相與交武竭蹶于道唯恐其後。雖優遊厭飫固以為有餘者。至則憮然自失就弟子之列。南州高士潘興嗣延之嘗問其故。公曰。父嚴則子孝。今日之訓後日之范也。譬諸地爾。隆者下之洼者平之。彼將登于千仞之上。吾亦與之俱。困而極於九淵之下。吾亦與之俱。伎之窮則妄盡而自釋也。又曰。煦之嫗之春夏之所以生育也。霜之雪之秋冬之所以成熟也。吾欲無言得乎。以佛手驢腳生緣三語問學者。莫能契其旨。天下叢林目為三關。脫有酬者公無可否斂目危坐。人莫涯其意。延

【現代漢語翻譯】現代漢語譯本：在荊州，我與悅相會在金鑾。我們相視一笑，他說：『我如果沒有友兄和谷泉，怎麼會認識慈明呢？』這年秋天，我北歸，獨自前往泐潭，與澄公的舊交情誼也到此為止了。從云居山遊歷到同安，一位被稱為神立的老僧，察覺到我旅途勞頓，對我說：『我住在山裡很久了，對宗教沒有什麼貢獻，敢把寺院的事務託付給您。』眾僧將都仰慕我的名聲，聽從神立的請求。我不得已接受了。泐潭派僧人來探聽我提倡的禪語，其中有：『智慧之海沒有自性，因為覺悟虛妄才成就凡夫；覺悟虛妄原本是空虛的，當下凡夫心就是佛。』就此作罷。他們說同安沒有摺合（調和），隨你顛倒所欲，南斗七星，北斗八星。僧人回去稟告澄公，澄公為此不高興。不久聽說我繼承了石霜的法脈，泐潭的法侶大多離去。我住在歸宗寺，一場大火一夜之間燒盡了寺院，我因此入獄。官吏們千方百計地尋找我的過失，我坦然承擔罪責，不牽連他人，只是不吃飯而已。很久之後才被釋放。官吏的橫暴無理，我終身沒有說過。我在黃檗山結廬于溪邊，命名為積翠庵。之後我退隱居住，說：『我將在這裡終老。』當時，江湖閩粵一帶的人聽到我的風聲，有的人來到這裡，相互交往，竭盡全力趕路，唯恐落後。即使是悠閒自在、吃飽喝足的人，也覺得還有不足。等到來了之後，卻茫然若失，加入到弟子的行列。南州高士潘興嗣邀請我，曾經問我其中的緣故。我說：『父親嚴厲，兒子就孝順，今天的訓誡就是明天的規範。譬如土地，高的地方就降低它，低窪的地方就填平它。他們將要登上千仞之高的山峰，我也和他們一起去；他們困頓到九淵之下，我也和他們一起去。技藝到了窮盡之處，妄念就會消盡而自我解脫。』我又說：『溫暖地養育他們，是春夏生長的原因；用霜雪來磨礪他們，是秋冬成熟的原因。我想要不說話，能行嗎？』我用佛手、驢腳、生緣這三句話來問學者，沒有人能領會其中的旨意。天下叢林將這三句話視為三關。如果有人回答出來，我也不置可否，只是閉上眼睛端坐著，沒有人能揣測我的意思。潘興嗣邀請我。

【English Translation】 English version: I traveled to Jingzhou and met Yue at Jinluan. We smiled at each other, and he said, 'If I hadn't had friends like Youxiong and Guquan, how would I have known Ciming?' That autumn, I returned north and went alone to Letan, where my old friendship with Cheng Gong ended. From Yunju Mountain, I traveled to Tongan. An old monk called Shenli, noticing my weariness from the journey, said to me, 'I have lived in the mountains for a long time and have not contributed to religion. I dare to entrust the affairs of the monastery to you.' The monks all admired my reputation and followed Shenli's request. I had no choice but to accept. Letan sent a monk to inquire about the Zen teachings I was advocating, which included: 'The sea of wisdom has no self-nature; it is because of the awareness of delusion that ordinary beings are formed. The awareness of delusion is originally empty; the ordinary mind is the Buddha.' That was the end of it. They said that Tongan had no compromise (harmony), and that I could turn things upside down as I pleased, with the Dipper Seven and the Northern Dipper Eight. The monk returned and reported to Cheng, who was displeased. Soon after, I heard that I had inherited the lineage of Shishuang, and many of Letan's Dharma companions left. I lived in Guizong Temple, and a great fire burned the temple to the ground overnight, for which I was imprisoned. The officials tried every means to find fault with me, but I took responsibility without implicating others, only refusing to eat. After a long time, I was released. I never spoke of the officials' tyranny and unreasonableness. I built a hut by the stream in Huangbo Mountain, naming it Jicui Hermitage. Later, I retired and lived there, saying, 'I will grow old here.' At that time, people from Jianghu, Fujian, and Guangdong heard of my reputation, and some came here, interacting with each other and hurrying on the road, fearing to be left behind. Even those who were leisurely and well-fed felt that there was still something lacking. When they arrived, they were lost and joined the ranks of disciples. Pan Xingsi, a noble scholar from Nanzhou, invited me and once asked me the reason for this. I said, 'If the father is strict, the son will be filial; today's instruction is tomorrow's norm. It is like the land: lower the high places and fill the low places. They will climb to the top of a thousand-仞 mountain, and I will go with them; they will be trapped in the depths of the nine abysses, and I will go with them. When skill reaches its limit, delusions will be exhausted and self-liberation will occur.' I also said, 'Warming and nurturing them is the reason for growth in spring and summer; using frost and snow to temper them is the reason for maturity in autumn and winter. Can I remain silent?' I asked scholars about the three phrases 'Buddha's hand, donkey's foot, and the origin of life,' but no one could grasp their meaning. The monasteries of the world regarded these three phrases as three barriers. If someone answered, I would neither affirm nor deny, but simply close my eyes and sit upright, and no one could guess my meaning. Pan Xingsi invited me.

之又問其故。公曰。已過關者掉臂徑去。安知有關吏。從吏問可否。此未透關者也。住黃龍法席之盛追媲泐潭馬祖百丈大智。熙寧二年三月十七日饌四祖惠日兩專使。會罷起跏趺寢室前。大眾環擁。良久而化。前一日說偈。又七日阇維得五色舍利。塔于山之前嶂。閱世六十有八。坐五十夏。大觀四年春敕謚普覺。

楊岐禪師名方會。生冷氏。袁州宜春人也。少警敏滑稽談劇有味。及冠不喜從事筆研。竄名商稅務掌課最。坐不職當罰。宵遁去游筠州九峰。恍然如昔經行處。眷不忍去。遂落髮為大僧。閱經聞法心融神會。能痛自折節依參老宿。慈明禪師住南原。會輔佐之安樂勤苦。及慈明遷道吾石霜。會俱自請領監院事。非慈明之意。而眾論。雜然稱善。挾楮衾入典金谷。時時蠢語摩拂慈明。諸方傳以為當。慈明飯罷必山行。禪者問道多失所在。會闞其出未遠。即撾鼓集眾。慈明遽還怒數曰。少叢林暮而升座。何從得此規繩。會徐對曰。汾州晚參也何為非規繩乎。慈明無如之何。今叢林三八唸誦罷猶參者此其原也。慈明遷興化。因辭之還九峰。萍實道俗詣山請住楊岐。時九峰長老勤公不知會。驚曰。會監寺亦能禪乎。會受帖問答罷乃曰更有問話者么。試出相見。楊岐今日性命在汝諸人手裡。一任橫拖倒拽。為什麼如

【現代漢語翻譯】現代漢語譯本又問他原因。楊岐方會禪師說：『已經過了關卡的人，甩開膀子就走了，哪裡還知道有關卡的官吏？總是問官吏可不可以的，那是還沒有通過關卡的人啊。』楊岐方會禪師在黃龍寺主持法席，盛況可以和泐潭、馬祖、百丈、大智相媲美。熙寧二年三月十七日，他用齋飯招待四祖寺和惠日寺來的兩位專使。法會結束后，他回到寢室前結跏趺坐，大眾圍在四周。過了很久，他就圓寂了。前一天，他說了偈語。又過了七天，火化后得到了五色舍利。舍利塔建在山的前面。楊岐方會禪師享年六十八歲，坐禪五十年。大觀四年春天，朝廷追諡他為普覺禪師。

楊岐禪師，名叫方會（Fanghui），是冷氏的後代，袁州宜春人。他從小就聰明機敏，談吐幽默風趣。成年後不喜歡從事文書工作，就改名換姓到稅務部門當了個小官，負責徵稅。因為工作失職，應當受罰，於是連夜逃走，遊歷到筠州九峰。他恍然覺得這裡好像是以前曾經走過的地方，依依不捨，於是就剃度出家當了和尚。閱讀佛經，聽聞佛法，心領神會，能夠痛下決心，依止參訪老修行。慈明禪師（Ciming）住在南原的時候，方會輔佐他，安頓生活，勤勞辛苦。等到慈明禪師遷到道吾山和石霜山，方會都主動請求擔任監院的職務。這不合慈明禪師的心意，但是大眾都紛紛稱讚。方會帶著被褥到金谷典當，時常用蠢笨的言語來試探慈明禪師。各處寺院都傳說他將來會繼承慈明禪師的衣缽。慈明禪師吃完飯後必定要到山裡走走，禪僧們有問題請教他，常常找不到他。方會看到慈明禪師走得不遠，就敲鼓集合大眾。慈明禪師立刻回來，生氣地責備他說：『小小的叢林，傍晚就升座說法，這是從哪裡學來的規矩？』方會慢條斯理地回答說：『這是汾州（Fenzhou）的晚參，為什麼就不是規矩呢？』慈明禪師無可奈何。現在叢林里，三八唸誦結束后還有晚參，就是從這裡開始的。慈明禪師遷到興化寺，方會因此向他告辭，回到九峰山。萍實地方的僧人和俗人都到山裡來，請求他主持楊岐寺。當時九峰山的長老勤公（Qingong）不瞭解方會，驚訝地說：『方會監寺也會禪法嗎？』方會接受了寺院的邀請，問答完畢后就說：『還有要問話的人嗎？可以出來相見。楊岐寺今天的性命就在你們各位的手裡，任憑你們橫拖倒拽。為什麼這樣說呢？』

【English Translation】 English version He further inquired about the reason. Chan Master Fanghui (Fanghui) of Yangqi said, 'Those who have already passed the gate swing their arms and leave, how would they know about the gate officials? Those who always ask the officials for permission are those who have not yet passed the gate.' Chan Master Yangqi Fanghui presided over the Dharma seat at Huanglong Temple, the grandeur of which could be compared to Letan, Mazu, Baizhang, and Dazhi. On the seventeenth day of the third month of the Xining second year, he hosted two special envoys from the Fourth Ancestor Temple and Huiri Temple with vegetarian meals. After the Dharma assembly, he returned to the front of his chamber, sat in the lotus position, and the masses surrounded him. After a long time, he passed away peacefully. The day before, he spoke a verse. Seven days later, after cremation, he obtained five-colored relics. The relic pagoda was built in front of the mountain. Chan Master Yangqi Fanghui lived to be sixty-eight years old and sat in meditation for fifty years. In the spring of the fourth year of Daguan, the court posthumously honored him as Chan Master Pujue.

Chan Master Yangqi, named Fanghui (Fanghui), was a descendant of the Leng clan, a native of Yichun in Yuanzhou. He was intelligent and quick-witted from a young age, and his conversation was humorous and interesting. After adulthood, he did not like to engage in clerical work, so he changed his name and surname and became a minor official in the tax department, responsible for collecting taxes. Because of dereliction of duty, he was supposed to be punished, so he fled overnight and traveled to Jiufeng in Junzhou. He suddenly felt as if he had been here before, and he was reluctant to leave, so he shaved his head and became a monk. Reading Buddhist scriptures and hearing the Dharma, he understood it in his heart and was able to make up his mind to rely on and visit old practitioners. When Chan Master Ciming (Ciming) lived in Nan'yuan, Fanghui assisted him, settled his life, and worked hard. When Chan Master Ciming moved to Daowu Mountain and Shishuang Mountain, Fanghui took the initiative to request to serve as the supervisor of the monastery. This was not in line with Chan Master Ciming's intention, but the masses praised him. Fanghui took his bedding to the Jingu pawnshop and often used clumsy words to test Chan Master Ciming. Temples everywhere rumored that he would inherit Chan Master Ciming's mantle in the future. After Chan Master Ciming finished eating, he would definitely go for a walk in the mountains, and when Chan monks asked him questions, they often could not find him. Fanghui saw that Chan Master Ciming had not gone far, so he beat the drum to gather the masses. Chan Master Ciming immediately returned and angrily rebuked him, saying, 'A small monastery, ascending the seat to preach in the evening, where did you learn this rule?' Fanghui slowly replied, 'This is the evening meditation of Fenzhou (Fenzhou), why is it not a rule?' Chan Master Ciming had no choice. Now in the monastery, there is still evening meditation after the three-eight recitation, which is where it started. Chan Master Ciming moved to Xinghua Temple, so Fanghui bid farewell to him and returned to Jiufeng Mountain. Monks and laypeople from Ping'shi came to the mountain to ask him to preside over Yangqi Temple. At that time, Elder Qingong (Qingong) of Jiufeng Mountain did not understand Fanghui and was surprised, saying, 'Can Supervisor Fanghui also practice Chan?' Fanghui accepted the invitation of the temple, and after the question and answer, he said, 'Are there any more people who want to ask questions? You can come out and meet. The life of Yangqi Temple today is in your hands, allowing you to drag and pull it as you please. Why do I say this?'

此。大丈夫兒須是當衆抉擇。莫背地裡似水底按葫蘆相似。當衆勘驗。看有么。若無。楊岐失利下座。勤把住曰。今日且喜得個同參。曰同參底事作么生。勤曰。楊岐牽犁九峰拽耙。曰正當與么時楊岐在前九峰在前。勤無語。會拓開曰。將謂同參元來不是。自是名聞諸方。會謂眾曰。不見一法是大過患。拈拄杖云。穿過釋迦老子鼻孔。作么生道得脫身一句。向水不洗水處道將一句來。良久曰。向道莫行山下路。果聞猿叫斷腸聲。又曰。一切智通無障礙。拈起拄杖云。拄杖子向汝諸人面前逞神通去也。擲下云。直得乾坤震裂山嶽搖動。會么。不見道一切智智清凈。拍繩床曰。三十年後莫道楊岐龍頭蛇尾。其提綱振領大類雲門。又問來僧曰。云深路僻高駕何來。對曰。天無四壁。曰踏破多少草鞋。僧便喝。會曰。一喝兩喝後作么生。曰看這老和尚著忙。會曰。拄杖不在且坐喫茶。又問來僧曰。敗葉堆云朝離何處。對曰。觀音。曰觀音腳跟下一句作么生道。對曰。適來相見了也。曰相見底事作么生。其僧無對。會曰。第二上座代參頭道看。亦無對。會曰。彼此相鈍置。其驗勘鋒機又類南院。慶曆六年移住潭州云蓋山。以臨濟正脈付守端。

洪州翠巖可真禪師福州人也。嘗參慈明。因之金鑾同善侍者坐夏。善乃慈明高第

【現代漢語翻譯】現代漢語譯本：此。大丈夫應當在眾人面前決斷抉擇，不要背地裡像在水底按葫蘆一樣，難以施展。應當當衆勘驗，看看有沒有真東西。如果沒有，楊岐就失利下座了。勤禪師抓住話頭說：『今天且喜得到一位同參。』（同參：一起參禪的人）會禪師問：『同參的事情該怎麼做？』勤禪師說：『楊岐牽犁，九峰拽耙。』會禪師說：『正在這樣的時候，是楊岐在前還是九峰在前？』勤禪師無語。會禪師拓開話題說：『我以為是同參，原來不是。』因此名聞各方。會禪師對大眾說：『不見一法是大過患。』（不見一法是大過患：不要執著于任何事物，包括佛法）拈起拄杖說：『穿過釋迦老子的鼻孔，怎麼說一句脫身的話？』（釋迦老子：指釋迦牟尼佛）向水不洗水處說一句來。良久說：『向道莫行山下路，果聞猿叫斷腸聲。』（向道莫行山下路，果聞猿叫斷腸聲：勸誡人們不要走容易的路，否則會遇到痛苦）又說：『一切智通無障礙。』（一切智通無障礙：指佛的智慧通達無礙）拈起拄杖說：『拄杖子向你們諸人面前逞神通去也。』擲下拄杖說：『直得乾坤震裂，山嶽搖動。』（乾坤震裂，山嶽搖動：形容力量巨大，震懾人心）會么？不見道一切智智清凈。拍繩床說：『三十年後莫道楊岐龍頭蛇尾。』（龍頭蛇尾：比喻開始時聲勢很大，後來勁頭很小，有始無終）他提綱挈領，很像雲門宗的風格。又問來僧說：『云深路僻，高駕何來？』（高駕：敬稱對方）對曰：『天無四壁。』（天無四壁：比喻心胸開闊，無所拘束）曰：『踏破多少草鞋？』僧便喝。會禪師說：『一喝兩喝後作么生？』曰：『看這老和尚著忙。』會禪師說：『拄杖不在，且坐喫茶。』又問來僧說：『敗葉堆云，朝離何處？』對曰：『觀音。』（觀音：觀世音菩薩的簡稱）曰：『觀音腳跟下一句作么生道？』對曰：『適來相見了也。』曰：『相見底事作么生？』其僧無對。會禪師說：『第二上座代參頭道看。』（代參頭：代替回答）亦無對。會禪師說：『彼此相鈍置。』（相鈍置：互相耽誤）他勘驗的鋒芒機敏又像南院的風格。慶曆六年，移住潭州云蓋山，將臨濟宗的正脈傳給守端。洪州翠巖可真禪師，福州人。曾經參拜慈明禪師，因為在金鑾同善侍者那裡坐夏。善侍者是慈明禪師的高足。

【English Translation】 English version: This. A great man must make decisions and choices in public, not secretly like trying to hold a gourd under water, unable to exert oneself. One should examine in public to see if there is anything real. If not, Yangqi would lose and step down. Chan Master Qin seized the opportunity and said, 'Today, I am delighted to have a fellow practitioner.' (同參: tóngcān, fellow practitioner) Chan Master Hui asked, 'What should be done about the matter of a fellow practitioner?' Chan Master Qin said, 'Yangqi pulls the plow, Jiufeng drags the rake.' Chan Master Hui said, 'At this very moment, is Yangqi in front or Jiufeng in front?' Chan Master Qin was speechless. Chan Master Hui broadened the topic and said, 'I thought it was a fellow practitioner, but it turns out not to be.' Therefore, he became famous in all directions. Chan Master Hui said to the assembly, 'Not seeing a single dharma is a great fault.' (不見一法是大過患: bù jiàn yī fǎ shì dà guòhuàn, not seeing a single dharma is a great fault, meaning not to be attached to anything, including the Dharma) He picked up his staff and said, 'Piercing through the nostrils of old Shakyamuni, how can one say a word of escape?' (釋迦老子: Shìjiā lǎozi, old Shakyamuni, referring to Shakyamuni Buddha) Say a word from where water does not wash water. After a long silence, he said, 'I advised not to walk the mountain path, and indeed I heard the heartbreaking sound of monkeys crying.' (向道莫行山下路，果聞猿叫斷腸聲: xiàng dào mò xíng shān xià lù, guǒ wén yuán jiào duàn cháng shēng, advising people not to take the easy path, otherwise they will encounter suffering) He also said, 'All wisdom is unobstructed.' (一切智通無障礙: yīqiè zhì tōng wú zhàng'ài, all wisdom is unobstructed, referring to the Buddha's wisdom being unobstructed) He picked up his staff and said, 'The staff is displaying its supernatural powers before you all.' He threw down the staff and said, 'It is enough to shake the universe and move the mountains.' (乾坤震裂，山嶽搖動: qiánkūn zhènliè, shānyuè yáodòng, enough to shake the universe and move the mountains, describing immense power and awe-inspiring) Do you understand? It is said that all wisdom is pure. He slapped the rope bed and said, 'Don't say that Yangqi is a dragon's head and a snake's tail after thirty years.' (龍頭蛇尾: lóngtóushéwěi, dragon's head and snake's tail, meaning a strong start but a weak finish) His ability to grasp the essentials was very similar to the style of the Yunmen School. He also asked a visiting monk, 'The clouds are deep and the road is remote, where does your noble carriage come from?' (高駕: gāojià, noble carriage, a respectful term for the other person) The monk replied, 'The sky has no four walls.' (天無四壁: tiān wú sì bì, the sky has no four walls, meaning a broad mind, without constraints) He said, 'How many straw sandals have you worn out?' The monk then shouted. Chan Master Hui said, 'What happens after one or two shouts?' The monk said, 'Look at this old monk getting anxious.' Chan Master Hui said, 'The staff is not here, let's sit and have tea.' He also asked a visiting monk, 'Where did you leave this morning, with fallen leaves piled like clouds?' The monk replied, 'Guanyin.' (觀音: Guānyīn, abbreviation for Guanshiyin Bodhisattva) He said, 'How do you say a phrase under Guanyin's feet?' The monk replied, 'I just met her.' He said, 'What is the matter of meeting?' The monk had no answer. Chan Master Hui said, 'Let the second seat answer on behalf of the head monk.' (代參頭: dài cāntóu, answer on behalf of) There was still no answer. Chan Master Hui said, 'We are mutually delaying each other.' (相鈍置: xiāng dùnzhì, mutually delaying each other) His sharp and agile examination style was also similar to that of Nanyuan. In the sixth year of the Qingli era, he moved to Yun'gai Mountain in Tanzhou and passed on the orthodox lineage of the Linji School to Shouduan. Chan Master Cuiyan Kezhen of Hongzhou was a native of Fuzhou. He once visited Chan Master Ciming and spent the summer at the place of attendant Tongshan of Jinluan. Attendant Shan was a top disciple of Chan Master Ciming.

。道吾真楊岐會皆推伏之。師自負親見慈明。天下無可意者。善與語知其未徹笑之。一日山行舉論鋒發。善拈一片瓦礫置磐石上曰。若向這裡下得一轉語。許爾親見慈明。師左右視擬對之。善叱曰。佇思停機情識未透。何曾夢見。師自愧悚即還石霜。慈明見來叱曰。本色行腳人必知時節。有甚急事夏未了早已至此。師泣曰。被善兄毒心終礙塞人。故來見和尚。明遽問。如何是佛法大意。師曰。無雲生嶺上有月落波心。明瞋目喝曰。頭白齒豁猶作這個見解。如何脫離生死。師悚然求指示。明曰。汝問我。師理前語問之。明震聲曰。無雲生嶺上有月落波心。師于言下大悟。師爽氣逸出機辯迅捷。叢林憚之。住翠巖日僧問。如何是佛。師曰。同坑無異土。問如何是祖師西來意。師曰。深耕淺種。問如何是學人轉身處。師曰。一堵墻百堵調。曰如何是學人著力處。師曰。千日斫柴一日燒。曰如何是學人親切處。師曰。渾家送上渡頭船。問利人一句請師垂示。師曰。三腳蝦蟆飛上天。曰前村深雪裡昨夜一枝開。師曰。饑逢王膳(不能餐問)如何是道。師曰。出門便見。曰如何是道中人。師曰。擔枷過狀。上堂。先德道。此事如爆龜文。爆即成兆不爆成鈍。爆與不爆直下便捏。上藍即不然。無固無必。虛空走馬旱地行船。南山起云

【現代漢語翻譯】現代漢語譯本：道吾真（Daowu Zhen）和楊岐會（Yangqi Hui）都對他推崇備至。他自認為親身見過慈明（Ciming），天下再沒有能讓他滿意的人。善（Shan）與他交談，知道他還沒有徹底領悟，就嘲笑他。一天，在山中行走時，善抓住論辯的鋒芒，拿起一片瓦礫放在磐石上說：『如果能在這裡說出一句轉語，就認可你親身見過慈明。』他左右觀看，想要回答。善呵斥道：『佇立思考，停滯機鋒，情識沒有透徹，怎麼可能夢見？』他感到慚愧和恐懼，立刻返回石霜（Shishuang）。慈明見到他來，呵斥道：『本色的行腳僧必定知道時節，有什麼急事夏天還沒結束就早早來到這裡？』他哭著說：『被善兄的毒心始終阻礙著我，所以來見和尚。』慈明立刻問：『如何是佛法大意？』他說：『無雲生嶺上有月落波心。』慈明怒目喝道：『頭白齒豁還作這種見解，如何脫離生死？』他驚恐地請求指示。慈明說：『你問我。』他重複之前的語句問他。慈明震聲說：『無雲生嶺上有月落波心。』他當即在言下大悟。他爽朗的氣概逸出，機辯迅捷，叢林中的人都畏懼他。住在翠巖（Cuiyan）時，有僧人問：『如何是佛？』他說：『同坑無異土。』問：『如何是祖師西來意？』他說：『深耕淺種。』問：『如何是學人轉身處？』他說：『一堵墻百堵調。』問：『如何是學人著力處？』他說：『千日斫柴一日燒。』問：『如何是學人親切處？』他說：『渾家送上渡頭船。』問：『利人一句請師垂示。』他說：『三腳蝦蟆飛上天。』問：『前村深雪裡昨夜一枝開。』他說：『饑逢王膳（不能餐問）。』問：『如何是道？』他說：『出門便見。』問：『如何是道中人？』他說：『擔枷過狀。』上堂時說：『先德說，此事如爆龜文，爆即成兆，不爆成鈍。爆與不爆，直下便捏。上藍（Shanglan）卻不是這樣，無固無必，虛空走馬，旱地行船，南山起云。』 English version: Daowu Zhen and Yangqi Hui both highly esteemed him. He considered himself to have personally seen Ciming (慈明, a Chan master), and there was no one else in the world who could satisfy him. Shan (善, a fellow monk) spoke with him and, knowing that he had not thoroughly understood, laughed at him. One day, while walking in the mountains, Shan seized the opportunity of a debate, picked up a piece of tile and placed it on a boulder, saying, 'If you can utter a turning phrase here, I will acknowledge that you have personally seen Ciming.' He looked around, intending to respond. Shan scolded him, saying, 'Lingering in thought, halting the opportunity, your emotional understanding is not thorough; how could you have dreamed of it?' He felt ashamed and fearful, and immediately returned to Shishuang (石霜, a monastery). Ciming, seeing him arrive, scolded him, saying, 'An authentic traveling monk must know the seasons. What urgent matter brings you here so early, before the summer is over?' He wept and said, 'I am constantly obstructed by the poisonous mind of Brother Shan, so I have come to see the Abbot.' Ciming immediately asked, 'What is the great meaning of the Buddha-dharma?' He said, 'No clouds arise on the ridge, the moon falls into the heart of the wave.' Ciming glared and shouted, 'With white hair and missing teeth, you still hold such a view; how can you escape birth and death?' He was frightened and begged for instruction. Ciming said, 'You ask me.' He repeated the previous statement and asked him. Ciming thundered, 'No clouds arise on the ridge, the moon falls into the heart of the wave.' He immediately had a great enlightenment upon hearing these words. His forthright spirit burst forth, and his eloquence was swift; the monastic community feared him. While residing at Cuiyan (翠巖, a place), a monk asked, 'What is Buddha?' He said, 'Same pit, no different soil.' Asked, 'What is the meaning of the Patriarch's coming from the West?' He said, 'Deep plowing, shallow sowing.' Asked, 'What is the turning point for the student?' He said, 'One wall adjusts a hundred walls.' Asked, 'Where does the student exert effort?' He said, 'A thousand days of chopping wood, one day of burning.' Asked, 'Where is the student's intimacy?' He said, 'The whole family sends you off on the ferry boat.' Asked, 'A phrase to benefit others, please, Master, bestow it.' He said, 'A three-legged toad flies into the sky.' Asked, 'In the deep snow of the front village, one branch bloomed last night.' He said, 'Meeting royal food when hungry (unable to eat, question).' Asked, 'What is the Dao?' He said, 'You see it as soon as you go out the door.' Asked, 'What is a person in the Dao?' He said, 'Carrying a cangue past the magistrate.' In his Dharma talk, he said, 'An ancient worthy said, 'This matter is like cracking a tortoise shell; if it cracks, it becomes an omen; if it doesn't crack, it becomes dull. Whether it cracks or not, grasp it directly.' Shanglan (上藍, a place) is not like this; there is no fixed necessity, riding a horse in empty space, sailing a boat on dry land, clouds rising from South Mountain.'

【English Translation】 Daowu Zhen and Yangqi Hui both highly esteemed him. He considered himself to have personally seen Ciming (慈明, a Chan master), and there was no one else in the world who could satisfy him. Shan (善, a fellow monk) spoke with him and, knowing that he had not thoroughly understood, laughed at him. One day, while walking in the mountains, Shan seized the opportunity of a debate, picked up a piece of tile and placed it on a boulder, saying, 'If you can utter a turning phrase here, I will acknowledge that you have personally seen Ciming.' He looked around, intending to respond. Shan scolded him, saying, 'Lingering in thought, halting the opportunity, your emotional understanding is not thorough; how could you have dreamed of it?' He felt ashamed and fearful, and immediately returned to Shishuang (石霜, a monastery). Ciming, seeing him arrive, scolded him, saying, 'An authentic traveling monk must know the seasons. What urgent matter brings you here so early, before the summer is over?' He wept and said, 'I am constantly obstructed by the poisonous mind of Brother Shan, so I have come to see the Abbot.' Ciming immediately asked, 'What is the great meaning of the Buddha-dharma?' He said, 'No clouds arise on the ridge, the moon falls into the heart of the wave.' Ciming glared and shouted, 'With white hair and missing teeth, you still hold such a view; how can you escape birth and death?' He was frightened and begged for instruction. Ciming said, 'You ask me.' He repeated the previous statement and asked him. Ciming thundered, 'No clouds arise on the ridge, the moon falls into the heart of the wave.' He immediately had a great enlightenment upon hearing these words. His forthright spirit burst forth, and his eloquence was swift; the monastic community feared him. While residing at Cuiyan (翠巖, a place), a monk asked, 'What is Buddha?' He said, 'Same pit, no different soil.' Asked, 'What is the meaning of the Patriarch's coming from the West?' He said, 'Deep plowing, shallow sowing.' Asked, 'What is the turning point for the student?' He said, 'One wall adjusts a hundred walls.' Asked, 'Where does the student exert effort?' He said, 'A thousand days of chopping wood, one day of burning.' Asked, 'Where is the student's intimacy?' He said, 'The whole family sends you off on the ferry boat.' Asked, 'A phrase to benefit others, please, Master, bestow it.' He said, 'A three-legged toad flies into the sky.' Asked, 'In the deep snow of the front village, one branch bloomed last night.' He said, 'Meeting royal food when hungry (unable to eat, question).' Asked, 'What is the Dao?' He said, 'You see it as soon as you go out the door.' Asked, 'What is a person in the Dao?' He said, 'Carrying a cangue past the magistrate.' In his Dharma talk, he said, 'An ancient worthy said, 'This matter is like cracking a tortoise shell; if it cracks, it becomes an omen; if it doesn't crack, it becomes dull. Whether it cracks or not, grasp it directly.' Shanglan (上藍, a place) is not like this; there is no fixed necessity, riding a horse in empty space, sailing a boat on dry land, clouds rising from South Mountain.'

北山下雨。遂拈拄杖曰。拄杖子變作天大將軍。巡歷四天下。有守節不守節。有戒行無戒行。一時奏與天帝釋。乃喝一喝曰。丈夫自有沖天志。莫向如來行處行。卓一下。上堂。舉龍牙頌曰。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。神鼎曰。學道如鉆火。逢煙即便休。莫待金星現。燒腳又燒頭。師曰。若論頓也龍牙正在半途。若論漸也神鼎猶少悟。在於此復且如何。諸仁者今年多落葉。幾處埽歸家。上堂。臨陣抗敵不懼生死者將軍之勇也。入山不懼虎兕者獵人之勇也。入水不懼蛟龍者漁人之勇也。作么生是衲僧之勇。拈拄杖曰。這個是拄杖子。拈得把得動得。三千大千世界一時搖動。若拈不得把不得動不得。文殊自文殊。解脫自解脫。參。上堂。舉僧問巴陵。如何是道。陵曰。明眼人落井。又問寶應。如何是道。應曰。五鳳樓前。又問首山。如何是道。山曰。腳下深三尺。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。諸人莫有揀得者么。出來道看。如無且行羅漢慈破結賊故。行菩薩慈安眾生故。行如來慈得如相故問如何是佛法大意。師曰。五通賢聖。曰學人不會。師曰。舌至梵天。師將入滅示疾甚勞苦。席藁于地轉側不少休。喆侍者垂泣曰。平生呵佛罵祖。今何為乃爾。師熟視呵曰。汝亦作

【現代漢語翻譯】現代漢語譯本北山下雨了。於是拿起拄杖說：『這拄杖變成天大將軍（佛教護法神），巡視四天下（指整個世界）。有遵守戒律的，有不遵守戒律的；有修行戒行的，有不修行戒行的，一時都稟告給天帝釋（佛教的守護神）。』於是大喝一聲說：『大丈夫自有沖天之志，不要在如來（佛陀）走過的地方行走。』然後用拄杖敲了一下地面，走上法堂，舉出龍牙（禪師名）的偈頌說：『學道如鉆木取火，遇到煙氣還不能停止，直到金星出現，才算到家。』神鼎（禪師名）說：『學道如鉆木取火，遇到煙氣就應該停止，不要等到金星出現，燒了腳又燒了頭。』我說，如果從頓悟（佛教修行的一種境界）來說，龍牙還在半路上；如果從漸悟（佛教修行的另一種境界）來說，神鼎還缺少領悟。對於此，又該如何呢？各位，今年落葉很多，有多少處掃乾淨帶回家了呢？走上法堂，臨陣抗敵不怕生死的，是將軍的勇敢；進入山林不怕虎和兕（古代犀牛）的，是獵人的勇敢；進入水中不怕蛟龍的，是漁人的勇敢。那麼，什麼是衲僧（僧人的謙稱）的勇敢呢？拿起拄杖說：『這個是拄杖，拿得起，把得住，動得了，三千大千世界（佛教宇宙觀）一時搖動。如果拿不起，把不住，動不了，文殊（文殊菩薩）還是文殊，解脫還是解脫。』參！走上法堂，舉出僧人問巴陵（禪師名）：『什麼是道？』巴陵說：『明眼人落井。』又問寶應（禪師名）：『什麼是道？』寶應說：『五鳳樓前。』又問首山（禪師名）：『什麼是道？』首山說：『腳下深三尺。』這三句轉語，一句壁立千仞，一句陸地行船，一句賓主交參。各位有沒有能分辨出來的？出來說看。如果沒有，那麼修行羅漢的慈悲，是爲了破除煩惱賊寇的緣故；修行菩薩的慈悲，是爲了安定眾生的緣故；修行如來的慈悲，是爲了得到如來法相的緣故。問：『什麼是佛法大意？』我說：『五通賢聖（具有五種神通的賢人和聖人）。』問：『學人不會。』我說：『舌至梵天（形容說法高妙）。』禪師將要圓寂（佛教用語，指僧人去世）時，示現疾病，非常勞苦，在地上鋪上草蓆，翻來覆去，沒有片刻休息。侍者喆（人名）哭泣著說：『您平生呵斥佛，謾罵祖師，現在為什麼這樣呢？』禪師仔細看著他，呵斥道：『你也是作...』

【English Translation】 English version It's raining at the foot of North Mountain. Thereupon, he picked up his staff and said, 'This staff transforms into a great celestial general (a Dharma protector in Buddhism), patrolling the four great continents (referring to the entire world). Those who uphold the precepts and those who do not, those who practice the precepts and those who do not, are all reported to Sakra, Lord of the Devas (a guardian deity in Buddhism).' Then, he shouted, 'A great man has his own soaring aspirations; do not walk where the Tathagata (Buddha) has walked.' He then struck the ground once with his staff, ascended the Dharma hall, and cited the verse of Longya (a Chan master): 'Studying the Way is like drilling for fire; one cannot stop when encountering smoke. Only when the morning star appears can one be said to have returned home.' Shending (a Chan master) said, 'Studying the Way is like drilling for fire; one should stop immediately upon encountering smoke. Do not wait for the morning star to appear, lest you burn your feet and your head.' I say, if speaking of sudden enlightenment (a state of realization in Buddhism), Longya is still halfway there; if speaking of gradual enlightenment (a state of realization in Buddhism), Shending still lacks understanding. Regarding this, what should be done? Everyone, this year many leaves have fallen; how many places have you swept clean and brought home? Ascending the Dharma hall, one who is not afraid of life and death when facing the enemy in battle is the courage of a general; one who is not afraid of tigers and rhinoceroses (ancient rhinoceros) when entering the mountains is the courage of a hunter; one who is not afraid of dragons when entering the water is the courage of a fisherman. So, what is the courage of a mendicant monk (a humble term for a monk)? Picking up the staff, he said, 'This is a staff; if you can pick it up, hold it, and move it, the three thousand great thousand worlds (Buddhist cosmology) will shake at once. If you cannot pick it up, hold it, or move it, Manjusri (Manjusri Bodhisattva) is still Manjusri, and liberation is still liberation.' Participate! Ascending the Dharma hall, he cited a monk asking Baling (a Chan master), 'What is the Way?' Baling said, 'A clear-eyed person falls into a well.' He also asked Baoying (a Chan master), 'What is the Way?' Baoying said, 'In front of the Five Phoenix Tower.' He also asked Shoushan (a Chan master), 'What is the Way?' Shoushan said, 'Three feet deep under your feet.' These three turning phrases, one is a sheer cliff, one is sailing on land, and one is the intermingling of guest and host. Does anyone here discern them? Come out and speak. If not, then practicing the compassion of an Arhat is for the sake of destroying the thieves of afflictions; practicing the compassion of a Bodhisattva is for the sake of pacifying sentient beings; practicing the compassion of a Tathagata is for the sake of attaining the form of a Tathagata. Question: 'What is the great meaning of the Buddha-dharma?' I say, 'The five transcendent sages (sages with five supernatural powers).' Question: 'This student does not understand.' I say, 'The tongue reaches the Brahma heaven (describing the eloquence of the Dharma teaching).' When the Chan master was about to enter Parinirvana (Buddhist term for a monk's passing), he manifested illness, suffering greatly, spreading a straw mat on the ground, tossing and turning without rest. The attendant Zhe (a person's name) wept and said, 'In your life, you scolded the Buddha and reviled the patriarchs; why are you like this now?' The Chan master looked at him closely and scolded, 'You are also making...'

此見解邪。即起趺坐呼侍者。燒香菸起遂示寂。

蔣山贊元覺海禪師。婺州義烏人。姓傅氏乃大士之裔也。夙修種智隨愿示生。父母感祥閭里稱異。三歲出家七歲為僧。十五遊方遠造石霜升于丈室。慈明一見曰。好好著槽廠。師遂作驢鳴。明曰。真法器耳。俾為待者。二十年中運水搬柴不憚寒暑。悉己躬親求道。后出世蘇臺天峰龍華白雲。府帥請居志公道場。提綱宗要機鋒迅敏。解行相應諸方推服。丞相王公安石重師德望。特奏章服師號。公又堅辭鼎席。結廬定林山中。與師蕭散林下清談終日。贈師頌曰。不與物違真道廣。每隨緣起自禪深。舌根已凈誰能壞。足跡如空我得尋。此亦明世希有事也。僧問。如何是和尚家風。師曰。東壁打西壁。曰客來如何只待。師曰。山上樵井中水。問如何是諸佛出身處。師曰。驢胎馬腹。問魯祖面壁意旨如何。師曰。住持事繁。問如何是大善知識。師曰。屠牛剝羊。曰為甚麼如此。師曰。業在其中。上堂。這個若是如虎戴角。這個若不是喚作甚麼。良久曰。餵驢餵馬珍重。元祐元年師乃遷化。丞相王公慟哭于塔。贊師真曰。賢哉人也。行厲而容寂。知言而能默。譽榮弗喜。辱毀弗戚。弗矜弗克。人自稱德。有緇有白。來自南北。弗順弗逆。弗抗弗抑。弗觀汝華。唯食已實。孰其

【現代漢語翻譯】現代漢語譯本這種見解是邪見。說完便立即盤腿坐好，叫侍者點燃香。隨著香菸升起，就圓寂了。

蔣山贊元覺海禪師，是婺州義烏人，姓傅，是大士（指傅大士，即傅翕，南北朝時期的居士，被認為是彌勒菩薩的化身）的後裔。他前世就修習了種種智慧，隨愿示現降生。父母感到祥瑞，鄉里都稱他為奇人。三歲出家，七歲成為僧人，十五歲開始遊歷四方，遠到石霜，並在那裡升座說法。慈明禪師一見到他，就說：『好好地放在槽廠里。』禪師於是學驢叫。慈明說：『真是個法器啊！』就讓他做了侍者。二十年中，運水搬柴，不畏嚴寒酷暑，事事親力親為，以求證道。後來，他出世住持蘇臺的天峰、龍華、白雲等寺。府帥請他住持志公道場。他提綱挈領，宗風精要，機鋒迅捷敏銳，解行相應，受到各方推崇。丞相王安石非常敬重禪師的德行和聲望，特地上奏朝廷，賜予禪師章服。王安石又堅決辭謝了擔任大寺住持的邀請，在定林山中結廬而居，與禪師在林下悠閑清談，終日不倦。王安石贈送給禪師一首頌：『不與萬物相違背，真道自然寬廣；每隨因緣而生起，禪定自然深邃。舌根已經清凈，誰能破壞？足跡如同虛空，我得以尋覓。』這也是明世罕見的事情啊！有僧人問：『如何是和尚的家風？』禪師說：『東墻打西墻。』僧人說：『有客人來時如何招待？』禪師說：『山上樵夫，井中汲水。』問：『如何是諸佛的出身之處？』禪師說：『驢胎馬腹。』問：『魯祖（指達摩祖師）面壁的意旨是什麼？』禪師說：『住持事務繁忙。』問：『如何是大善知識？』禪師說：『屠牛剝羊。』僧人說：『為什麼這樣說？』禪師說：『業在其中。』禪師上堂說法：『這個若是，如虎添翼；這個若不是，又該喚作什麼？』良久，說：『餵驢餵馬，珍重！』元祐元年，禪師圓寂。丞相王安石在塔前痛哭，讚頌禪師的真身說：『賢德之人啊！行為嚴謹而容貌寂靜，懂得言語而又能沉默。受到讚譽榮耀不喜悅，受到侮辱譭謗不憂戚。不自誇，不逞能，人們自然稱讚他的德行。有僧人，有俗人，來自南方，來自北方。不順從，不違逆，不抗拒，不壓抑。不看重你的外表，只看重你的實際。誰能……』

【English Translation】 English version This view is heretical.' Immediately he sat in the lotus position and called his attendant. After burning incense and as the smoke rose, he passed away.

Chan Master Zan Yuanjue Hai of Jiangshan, was a native of Yiwu in Wuzhou, with the surname Fu, a descendant of the Great Scholar (referring to Fu Dashi, i.e., Fu Xi, a lay Buddhist of the Northern and Southern Dynasties, considered an incarnation of Maitreya Bodhisattva). He cultivated various wisdoms in his previous life and manifested birth according to his vows. His parents felt auspicious omens, and the villagers called him extraordinary. He left home at the age of three and became a monk at the age of seven. At fifteen, he traveled far and wide, reaching Shishuang and ascending to the abbot's room there. Chan Master Ciming, upon seeing him, said, 'Properly place him in the trough factory.' The Chan Master then imitated the braying of a donkey. Ciming said, 'Truly a vessel of the Dharma!' and made him an attendant. For twenty years, he carried water and chopped wood, not fearing the cold or heat, doing everything himself to seek enlightenment. Later, he emerged to preside over Tianfeng, Longhua, and Baiyun monasteries in Sutai. The prefectural governor invited him to reside at the Zhigong Daochang. He grasped the key points, the essence of the sect, and his responses were swift and sharp. His understanding and practice were in harmony, and he was admired by all quarters. Prime Minister Wang Anshi greatly respected the Chan Master's virtue and reputation, and specially memorialized the court, bestowing upon the Chan Master ceremonial robes. Wang Anshi firmly declined the invitation to serve as abbot of a large monastery, and built a hermitage in the mountains of Dinglin, where he engaged in leisurely conversations with the Chan Master under the trees, all day long. Wang Anshi presented the Chan Master with a verse: 'Not conflicting with things, the true path is vast; arising with each condition, meditation naturally deepens. The root of the tongue is already pure, who can destroy it? Footprints like emptiness, I can seek them.' This is also a rare event in the Ming Dynasty! A monk asked, 'What is the abbot's family style?' The Chan Master said, 'Hitting the east wall with the west wall.' The monk said, 'How do you treat guests when they come?' The Chan Master said, 'Woodcutters in the mountains, drawing water from the well.' Asked, 'Where is the birthplace of all Buddhas?' The Chan Master said, 'Donkey's womb, horse's belly.' Asked, 'What is the meaning of the Patriarch Lu (referring to Bodhidharma) facing the wall?' The Chan Master said, 'The abbot's affairs are busy.' Asked, 'What is a great virtuous friend?' The Chan Master said, 'Slaughtering oxen and skinning sheep.' The monk said, 'Why do you say that?' The Chan Master said, 'Karma is within it.' The Chan Master ascended the hall and said, 'If this is, it is like a tiger with wings; if this is not, what should it be called?' After a long silence, he said, 'Feed the donkeys and feed the horses, take care!' In the first year of Yuanyou, the Chan Master passed away. Prime Minister Wang Anshi wept bitterly at the stupa, praising the Chan Master's true body, saying: 'A virtuous person! Conduct strict and appearance serene, understanding words and able to be silent. Not pleased by praise and honor, not worried by insult and slander. Not boasting, not showing off, people naturally praise his virtue. There are monks, there are laypeople, from the south, from the north. Not obedient, not rebellious, not resisting, not suppressing. Not valuing your appearance, only valuing your reality. Who can...'

嗣之。我有遺則。

瑞州武泉山政禪師僧問。如何是佛法大意。師曰。衣成人水成田。上堂。黃梅席上海眾千人。付法傳衣碓坊行者。是則紅日西升。非則月輪東上。參。

南嶽雙峰省回禪師上堂。南番人泛船。塞北人搖櫓。波斯入大唐。須彌山作舞。是甚麼說話。師元豐六年九月十七日淨髮沐浴辭眾。偈曰。九十二光陰。分明對眾說。遠洞散寒云。幽𠧧度殘月。言訖坐逝。茶毗齒頂不壞。上有五色異光。

洪州大寧道寬禪師。僧問。飲光正見為甚麼見拈花卻微笑。師曰。忍俊不禁。問丹霞燒木佛。院主為甚麼眉須墮落。師曰。賊不打貧兒家。問既是一真法界。為甚麼卻有千差萬別。師曰。根深葉茂。僧打圓相曰。還出得這個也無。師曰。弄巧成拙。問如何是前三三后三三。師曰。數九不到九。問如何是佛法大意。師曰。點茶須是百沸湯。曰意旨如何。師曰。吃盡莫留滓。有僧造師之室問。如何是露地白牛。師以火筋插火爐中曰。會么。曰不會。師曰。頭不缺尾不剩。師在同安日。時有僧問。既是同安為甚麼卻有病僧化去。師曰。佈施不如還卻債。上堂。少林妙訣古佛家風。應用隨機卷舒自在。如拳作掌開合有時。似水成漚起滅無定。動靜俱顯語默全彰。萬用自然不勞心力到這裡喚作順水放船。且

【現代漢語翻譯】現代漢語譯本嗣之。我有遺則。瑞州武泉山政禪師有僧人提問：『如何是佛法的大意？』禪師回答說：『衣成人，水成田。』上堂說法時說：『黃梅席上，聚集了眾多僧人，付法傳衣給了碓坊的行者，這就像紅日從西邊升起，否則就像月亮從東邊升起。』參悟吧。南嶽雙峰省回禪師上堂說法：『南番人駕著船，塞北人搖著櫓，波斯人來到大唐，須彌山也跳起舞。』這是什麼意思呢？禪師在元豐六年九月十七日剃頭沐浴，向大眾告別，留下偈語說：『九十二年的光陰，明白地對大家說了。遠處的山洞散去寒冷的云，幽深的峽谷度過殘餘的月亮。』說完就坐化圓寂了。火化后，牙齒和頭頂沒有燒壞，上面還有五色的奇異光芒。洪州大寧道寬禪師。有僧人提問：『飲光（迦葉尊者，Mahākāśyapa）的正見，為什麼見到拈花卻微笑呢？』禪師回答說：『忍不住笑了出來。』問：『丹霞燒木佛，院主為什麼眉毛鬍鬚都掉落了？』禪師回答說：『強盜不去打窮人家。』問：『既然是一真法界，為什麼卻有千差萬別？』禪師回答說：『根深才能葉茂。』僧人畫了一個圓相說：『還能超出這個圓相嗎？』禪師說：『弄巧成拙。』問：『如何是前三三后三三？』禪師說：『數九不到九。』問：『如何是佛法的大意？』禪師說：『點茶必須用滾開的水。』問：『意旨是什麼？』禪師說：『吃乾淨了不要留下渣滓。』有僧人來到禪師的房間問：『如何是露地白牛？』禪師用火鉗把火炭插到火爐中說：『會了嗎？』僧人說：『不會。』禪師說：『頭不缺，尾不剩。』禪師在同安的時候，有僧人問：『既然是同安，為什麼還有生病的僧人去世呢？』禪師說：『佈施不如還債。』上堂說法：『少林的精妙訣竅，古佛的家風，應用隨機應變，捲起舒展自在。像拳頭變成手掌，張開閉合有時，像水變成水泡，生起滅去沒有定數。動靜都顯現，說話沉默都完全彰顯，萬般作用自然而然，不費心力。到了這裡，就叫做順水推舟。』

【English Translation】 English version Successor, I have a legacy. Zen Master Zheng of Wuquan Mountain in Ruizhou, a monk asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Clothes make a man, water makes a field.' In the Dharma hall, he said: 'At Huangmei, there were thousands of people. The Dharma and robe were passed to the layman in the rice mill. This is like the red sun rising in the west, otherwise like the moon rising in the east.' Meditate on this. Zen Master Shenghui of Shuangfeng in Nanyue, in the Dharma hall, said: 'People from the Southern Barbarians sail boats, people from the Northern Frontier row oars, people from Persia come to the Great Tang, and Mount Sumeru dances.' What does this mean? On the seventeenth day of the ninth month of the sixth year of Yuanfeng, the master shaved his head, bathed, and bid farewell to the assembly, leaving a verse saying: 'Ninety-two years of time, clearly spoken to everyone. Distant caves scatter cold clouds, secluded valleys pass the remaining moon.' After speaking, he sat in meditation and passed away. After cremation, the teeth and crown did not decay, and there were five-colored strange lights above. Zen Master Daokuan of Daning in Hongzhou. A monk asked: 'Why did Yinguang (Mahākāśyapa) smile when he saw the flower being held up?' The master said: 'Could not help but smile.' Asked: 'When Danxia burned the wooden Buddha, why did the abbot's eyebrows and beard fall off?' The master said: 'Thieves don't rob poor people's homes.' Asked: 'Since it is the One True Dharma Realm, why are there thousands of differences?' The master said: 'Deep roots make lush leaves.' The monk drew a circle and said: 'Can you get out of this circle?' The master said: 'Trying to be clever only results in clumsiness.' Asked: 'What is the meaning of the first three three and the last three three?' The master said: 'Counting to nine but not reaching nine.' Asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'To make tea, you must use boiling water.' Asked: 'What is the meaning?' The master said: 'Eat it all and leave no residue.' A monk came to the master's room and asked: 'What is the white ox in the open field?' The master used fire tongs to insert a burning coal into the stove and said: 'Do you understand?' The monk said: 'I don't understand.' The master said: 'The head is not missing, the tail is not remaining.' When the master was in Tong'an, a monk asked: 'Since it is Tong'an, why are there still sick monks passing away?' The master said: 'Giving is not as good as paying back debts.' In the Dharma hall, he said: 'The wonderful secrets of Shaolin, the family style of the ancient Buddhas, application is flexible, rolling up and stretching out freely. Like a fist turning into a palm, opening and closing at times, like water turning into bubbles, arising and ceasing without certainty. Movement and stillness are both revealed, speech and silence are fully manifested, all functions are natural, without effort. Arriving here is called going with the flow.'

道逆風舉棹誰是好手。良久曰。弄潮須是弄潮人。喝一喝曰。珍重。上堂。無念為宗無住為本。真空為體妙有為用。所以道。盡大地是真空。遍法界是妙有。且道是甚麼人用得。四時運用日月長明。法本不遷道無方所。隨緣自在逐物升沉。此土他方入凡入聖。雖然如是。且道入鄉隨俗一句。作么生道。良久曰。西天梵語此土唐言。

潭州道吾悟真禪師上堂。古今日月依舊山河。若明得去十方薄伽梵一路涅槃門。若明不得謗斯經故獲罪如是。上堂。師子兒哮吼。龍馬駒𨁝跳。古佛鏡中明三山孤月皎。遂作舞下座。上堂。舉洞山道。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個猢猻夜簸錢。老僧即不然。三面貍奴腳踏月。兩頭白牯手拏煙。戴冠碧兔立庭柏。脫殼烏龜飛上天。老僧葛藤盡被汝諸人覷破了也。洞山老人甚是奇特。雖然如是。只行得三步四步。且不過七跳八跳。且道誵訛在甚麼處。老僧今日不惜眉毛一時佈施。良久曰。丁寧損君德。無言真有功。任從滄海變。終不為君通。問凝然便會時如何。師曰。老鼠尾上帶研槌。問如何是真如體。師曰。夜叉屈膝眼睛黑。曰如何是真如用。師曰。金剛杵打鐵山摧。問如何是常照。師曰。針鋒上須彌。曰如何是寂照。師曰。眉毛裡海水。曰如何是本來照。

【現代漢語翻譯】現代漢語譯本：『頂風揚帆，誰是好手？』（比喻在逆境中修行，誰是真正的修行者？）停頓片刻，（禪師）說：『弄潮須是弄潮人。』（比喻只有真正懂得修行的人才能在修行中有所成就。）喝一聲，說：『珍重。』（勉勵大家珍惜時光，努力修行。）上堂說法，（禪宗以）『無念為宗旨，無住為根本，真空為本體，妙有為作用。』所以說：『整個大地都是真空，遍佈法界都是妙有。』那麼，（請）說說是誰能運用這些道理？（答案是）四時（四季）的執行，日月的光明，法的本質不會改變，道沒有固定的處所，隨順因緣而自在，隨著事物而升沉變化，無論是此土還是他方，進入凡夫還是聖人的境界，都能運用這些道理。雖然是這樣，（但是）請問『入鄉隨俗』這句話，該怎麼說呢？停頓片刻，（禪師）說：『西天梵語，此土唐言。』（比喻說法應適應聽眾的語言和文化。）

潭州道吾悟真禪師上堂說法：『古往今來，日月山河依舊。如果能夠明白這個道理，十方諸佛都能由此進入涅槃之門。如果不能明白，誹謗此經，就會獲罪。』上堂說法：『師子兒哮吼，龍馬駒𨁝跳，古佛鏡中明，三山孤月皎。』（比喻修行者應有勇猛精進的精神，才能照見本性。）於是作舞下座。上堂說法，舉洞山禪師的話：『五臺山上云蒸飯，佛殿階前狗尿天，剎竿頭上煎䭔子，三個猢猻夜簸錢。』（用一些看似荒誕不經的意象來打破人們的執著。）老僧我卻不是這樣，『三面貍奴腳踏月，兩頭白牯手拏煙，戴冠碧兔立庭柏，脫殼烏龜飛上天。』（用更加離奇的意象來表達禪宗的超越性。）老僧我的話都被你們看穿了。洞山老人非常奇特，雖然是這樣，也只能走三步四步，跳不過七跳八跳。那麼，錯誤在哪裡呢？老僧我今天不惜眉毛，一時佈施（指不惜一切地說法）。停頓片刻，說：『丁寧損君德，無言真有功。任從滄海變，終不為君通。』（過多的叮囑反而會損害你的德行，沉默有時才是真正的幫助。任憑世事變遷，我終究不會為你開方便之門。）問：『凝然便會時如何？』（指在心無雜念，專注當下時，如何領悟真理？）禪師說：『老鼠尾上帶研槌。』（比喻不相稱，不協調。）問：『如何是真如體？』（真如的本體是什麼？）禪師說：『夜叉屈膝眼睛黑。』（夜叉：佛教護法神，這裡形容真如體不可思議。）問：『如何是真如用？』（真如的作用是什麼？）禪師說：『金剛杵打鐵山摧。』（金剛杵：佛教法器，這裡形容真如的作用強大無比。）問：『如何是常照？』（常照的境界是什麼？）禪師說：『針鋒上須彌。』（須彌：須彌山，佛教中的聖山，這裡形容常照的境界微細而廣大。）問：『如何是寂照？』（寂照的境界是什麼？）禪師說：『眉毛裡海水。』（形容寂照的境界廣大而深邃。）問：『如何是本來照？』（本來就具有的照是什麼？）

【English Translation】 English version: 'Who is skilled at sailing against the wind?' (Metaphor for who is a true practitioner in adversity?) After a long pause, (the Zen master) said: 'One who plays with the tide must be a tide player.' (Metaphor for only those who truly understand practice can achieve something in practice.) Shouting once, he said: 'Take care.' (Encouraging everyone to cherish time and work hard in practice.) Ascending the hall to preach, (Zen Buddhism takes) 'no-thought as the principle, no-abiding as the foundation, true emptiness as the substance, and wonderful existence as the function.' Therefore, it is said: 'The entire earth is true emptiness, and the entire Dharma realm is wonderful existence.' Then, (please) tell me, who can use these principles? (The answer is) the operation of the four seasons, the brightness of the sun and moon, The essence of the Dharma does not change, and the Dao has no fixed place, Being free according to conditions, rising and falling with things, Whether it is this land or other lands, entering the realm of ordinary people or saints, one can use these principles. Although this is the case, (but) please ask, 'When in Rome, do as the Romans do,' this sentence, How should it be said? After a long pause, (the Zen master) said: 'Western Heaven Sanskrit, this land Tang language.' (Metaphor for saying that the Dharma should adapt to the language and culture of the audience.)

Zen Master Daowu Wuzhen of Tanzhou ascended the hall to preach: 'The sun, moon, mountains, and rivers remain the same from ancient times to the present. If you can understand this principle, all Buddhas in the ten directions can enter the gate of Nirvana through this. If you cannot understand, slandering this sutra will incur sin.' Ascending the hall to preach: 'The lion cub roars, the dragon horse leaps, the ancient Buddha shines in the mirror, and the lonely moon shines brightly on the three mountains.' (Metaphor for practitioners should have a spirit of courage and diligence to see their true nature.) Then he danced down from his seat. Ascending the hall to preach, citing Zen Master Dongshan's words: 'Clouds steam rice on Mount Wutai, dogs urinate at the sky in front of the Buddha hall, pancakes are fried on the top of the flagpole, and three monkeys toss money at night.' (Using seemingly absurd images to break people's attachments.) The old monk is not like this, 'A three-faced raccoon treads on the moon, a two-headed white ox holds smoke in its hands, a crowned green rabbit stands on the cypress in the courtyard, and a shelled turtle flies into the sky.' (Using even more bizarre images to express the transcendence of Zen.) All my words have been seen through by you. Old man Dongshan is very peculiar, Although this is the case, he can only walk three or four steps, and cannot jump more than seven or eight jumps. Then, where is the mistake? Today, I, the old monk, do not spare my eyebrows and give alms for a while (referring to preaching at all costs). After a long pause, he said: 'Repeated instructions damage your virtue, silence is truly meritorious. Let the sea change, I will never make it easy for you.' (Too much instruction will damage your virtue, and silence is sometimes the real help. No matter how the world changes, I will never open the door of convenience for you.) Asked: 'What happens when you understand in a state of concentration?' (Referring to how to understand the truth when the mind is free from distractions and focused on the present?) The Zen master said: 'A rat's tail carries a grinding hammer.' (Metaphor for being mismatched and uncoordinated.) Asked: 'What is the essence of true suchness?' (What is the essence of true suchness?) The Zen master said: 'A Yaksha kneels with black eyes.' (Yaksha: Buddhist guardian deity, here describing the inconceivable nature of true suchness.) Asked: 'What is the function of true suchness?' (What is the function of true suchness?) The Zen master said: 'The vajra club shatters the iron mountain.' (Vajra club: Buddhist instrument, here describing the immense power of the function of true suchness.) Asked: 'What is constant illumination?' (What is the state of constant illumination?) The Zen master said: 'Mount Sumeru on the tip of a needle.' (Sumeru: Mount Sumeru, the holy mountain in Buddhism, here describing the subtle and vast state of constant illumination.) Asked: 'What is silent illumination?' (What is the state of silent illumination?) The Zen master said: 'Seawater in the eyebrows.' (Describing the vast and profound state of silent illumination.) Asked: 'What is original illumination?' (What is the illumination that is originally possessed?)

師曰。草鞋裡𨁝跳。僧退。師曰。寂照常照本來照。草鞋底下常𨁝跳。更會針鋒上須彌。眉毛水中常渺渺。問如何是佛。師曰。洞庭無蓋。上堂。山前麥熟廬陵米價。鎮州蘿菔更有一般。良久曰。時挑野菜和根煮。旋斫生柴帶葉燒。上堂。古人道。認著依前還不是。實難會。土宿頷下髭鬚多。波斯眼深鼻孔大。甚奇怪。歘然透過新羅界。問僧。甚處來。曰堂中來。師曰。聖僧道甚麼。僧近前不審。師曰。東家作驢西家作馬。曰過在甚麼處。師曰。萬里崖州。師不安。僧問。和尚近日尊位如何。師曰。粥飯頭不了事。僧無語。師鳴指一下。上堂。普化明打暗打。布袋橫撒豎撒。石室行者踏碓。因甚忘卻下腳。問如何是第一玄。師曰。釋尊光射阿難肩。曰如何是第二玄。師曰。孤輪眾象攢。曰如何是第三玄。師曰。泣向枯桑淚漣漣。曰如何是第一要。師曰。最好精粗照。曰如何是第二要。師曰。閃電乾坤光晃耀。曰如何是第三要。師曰。路夾青松老。上堂舉。僧問首山。如何是佛。山曰。新婦騎驢阿家牽。師曰。手提巴鼻腳踏尾。仰面看天聽流水。天明送出路傍邊。夜靜還歸茅屋裡。

蔣山保心禪師。僧問。月未圓時如何。師曰。順數將去。曰圓后如何。師曰。倒數將來。問如何是吹毛劍。師曰。黑漆露柱。問聲色

【現代漢語翻譯】現代漢語譯本：師父說：『草鞋裡滑跳。』僧人退下。師父說：『寂照常照本來照，草鞋底下常滑跳。』更會針鋒上須彌（Sumeru，山名），眉毛水中常渺渺。問：『如何是佛？』師父說：『洞庭無蓋。』上堂說法：『山前麥子熟了，廬陵的米價如何？鎮州的蘿蔔更有一般風味。』停頓良久說：『時常挑野菜連根煮，隨意砍生柴帶葉燒。』上堂說法：『古人說，認識了，依舊還不是，實在難以領會。土宿（星名）頷下的鬍鬚多，波斯人眼睛深邃鼻孔大，甚是奇怪。』忽然間就超越了新羅的疆界。問僧人：『從哪裡來？』答：『從堂中來。』師父說：『聖僧說了什麼？』僧人走近前沒有聽清楚。師父說：『東家作驢，西家作馬。』問：『過失在哪裡？』師父說：『萬里崖州。』師父身體不適，僧人問：『和尚近日身體如何？』師父說：『粥飯頭（指自己）不能了事。』僧人無語。師父彈指一下。上堂說法：『普化（人名）明打暗打，布袋和尚橫撒豎撒。石室行者踏碓，為什麼忘記了放下腳？』問：『如何是第一玄？』師父說：『釋尊（釋迦牟尼佛）光射阿難（Ananda，佛陀十大弟子之一）肩。』問：『如何是第二玄？』師父說：『孤輪眾象攢。』問：『如何是第三玄？』師父說：『泣向枯桑淚漣漣。』問：『如何是第一要？』師父說：『最好精粗照。』問：『如何是第二要？』師父說：『閃電乾坤光晃耀。』問：『如何是第三要？』師父說：『路夾青松老。』上堂舉例：僧人問首山（地名）：『如何是佛？』首山說：『新婦騎驢阿家牽。』師父說：『手提把柄腳踏尾，仰面看天聽流水。天明送出路傍邊，夜靜還歸茅屋裡。』蔣山保心禪師。僧人問：『月亮未圓時如何？』師父說：『順著數過去。』問：『圓了之後如何？』師父說：『倒著數回來。』問：『如何是吹毛劍？』師父說：『黑漆露柱。』問：『聲色』

【English Translation】 English version: The Master said, 'Slipping and sliding in straw sandals.' The monk withdrew. The Master said, 'Silent illumination constantly illuminates, originally illuminating. Constantly slipping and sliding under straw sandals. Even more capable of planting Mount Sumeru (Sumeru, name of a mountain) on the tip of a needle. Eyebrows constantly indistinct in the water.' Asked, 'What is Buddha?' The Master said, 'Dongting (name of a lake) without a lid.' Ascending the hall: 'The wheat in front of the mountain is ripe, what is the price of rice in Luling? The turnips in Zhenzhou have a special flavor.' Pausing for a long time, he said, 'Often picking wild vegetables and boiling them with the roots, casually chopping fresh firewood and burning it with the leaves.' Ascending the hall: 'The ancients said, recognizing it, it is still not it, truly difficult to understand. The star Tusu (star name) has many whiskers under its chin, the Persian's eyes are deep and his nostrils are large, very strange.' Suddenly transcending the borders of Silla (ancient Korean kingdom). Asked a monk, 'Where do you come from?' He replied, 'From the hall.' The Master said, 'What did the Holy Monk say?' The monk approached but did not hear clearly. The Master said, 'The eastern family makes a donkey, the western family makes a horse.' Asked, 'Where is the fault?' The Master said, 'Ten thousand miles to Yazhou.' The Master was unwell. A monk asked, 'How is the Master's health recently?' The Master said, 'The cook (referring to himself) cannot manage things.' The monk was speechless. The Master snapped his fingers. Ascending the hall: 'Puhua (name of a person) strikes openly and strikes secretly, the cloth bag monk scatters horizontally and scatters vertically. The practitioner in the stone chamber treads the pestle, why has he forgotten to put down his feet?' Asked, 'What is the first mystery?' The Master said, 'Shakyamuni Buddha's (Shakyamuni) light shines on Ananda's (Ananda, one of the ten great disciples of the Buddha) shoulder.' Asked, 'What is the second mystery?' The Master said, 'A solitary wheel gathers all phenomena.' Asked, 'What is the third mystery?' The Master said, 'Weeping towards the withered mulberry tree, tears streaming down.' Asked, 'What is the first essential?' The Master said, 'It is best to illuminate both the refined and the coarse.' Asked, 'What is the second essential?' The Master said, 'Lightning illuminates the universe with dazzling light.' Asked, 'What is the third essential?' The Master said, 'The road is lined with old green pines.' Ascending the hall, he cited an example: A monk asked Shoushan (place name), 'What is Buddha?' Shoushan said, 'The new bride rides a donkey, the father-in-law leads it.' The Master said, 'Holding the handle in hand, stepping on the tail with the foot, looking up at the sky and listening to the flowing water. Sending them out to the roadside at dawn, returning to the thatched cottage in the quiet of night.' Chan Master Baoxin of Jiangshan. A monk asked, 'What is it like when the moon is not full?' The Master said, 'Count forward.' Asked, 'What is it like after it is full?' The Master said, 'Count backward.' Asked, 'What is the hair-splitting sword?' The Master said, 'Black lacquered pillar.' Asked, 'Sound and form...'

兩字如何透得。師曰。一手吹一手拍。

洪州百丈惟政禪師上堂。巖頭和尚用三文錢索得個妻。只解撈蝦捷蜆。要且不解生男育女。直至如今門風斷絕。大眾要識奯公妻么。百丈今日不惜唇吻。與爾諸人注破。蓬鬢荊釵世所稀。布裙猶是嫁時衣。僧問。牛頭未見四祖時為甚麼百鳥銜花獻。師曰。有錢千里通。曰見后為甚麼不銜花。師曰。無錢隔壁聾。問達磨未來時如何。師曰。六六三十六。曰來后如何。師曰。九九八十一。問如何是祖師西來意。師曰。木耳樹頭生。問一切法是佛法意旨如何。師曰。一重山下一重人。問上行下學未是作家。背楚投吳方為達士。豈不是和尚語。師曰是。曰父財子用也。師曰。汝試用看。僧擬議。師便打。上堂。天臺普請人人知有。南嶽遊山又作么生。會則燈籠笑爾。不會有眼如盲。

明州香山蘊良禪師。僧問。如何是透法身句。師曰。剎竿頭上舞三臺。曰如何是接初機句。師曰。上大人。曰如何是末後句。師曰。雙林樹下。問如何是學人轉身處。師曰。磨坊里。上堂良久。呵呵大笑曰。笑個甚麼。笑他鴻鵠翀天飛。烏龜水底逐魚兒。三個老婆六隻奶。金剛背上爛如泥。阿呵呵知不知。東村陳大耆。參。

蘇州南峰惟廣禪師上堂。一問一答如鐘含響似谷應聲。蓋為事不

【現代漢語翻譯】如何才能參透『兩字』的真諦？禪師說：『一手吹，一手拍。』

洪州百丈惟政禪師上堂開示：巖頭和尚用三文錢娶了個妻子，只會撈蝦摸蜆，卻不會生兒育女，直到如今門風斷絕。各位想要認識奯公（Huogong）的妻子嗎？百丈我今天不惜口舌，為你們諸位註釋一番：蓬亂的頭髮，荊釵為飾，世間少有；粗布裙子，還是出嫁時的衣裳。有僧人問：牛頭（Niutou）未見四祖（Sizu）時，為什麼百鳥銜花獻給他？禪師說：有錢千里通。僧人又問：見四祖后，為什麼不銜花獻給他了？禪師說：沒錢隔壁聾。有人問：達磨（Damo）未來中國時如何？禪師說：六六三十六。又問：來中國后如何？禪師說：九九八十一。有人問：如何是祖師西來意？禪師說：木耳樹頭生。有人問：一切法是佛法，意旨如何？禪師說：一重山下一重人。有人問：只做到上行下效還不是真正的修行人，背叛楚國投奔吳國才是通達之士，難道不是和尚您說的嗎？禪師說是。那人說：這是用父親的財產給兒子用啊。禪師說：你試著用用看。僧人猶豫不決，禪師便打了他。禪師上堂開示：天臺山（Tiantai Mountain）普請勞動，人人都知道有這回事，那麼南嶽（Nanyue）遊山又該如何理解呢？會意了，燈籠都會嘲笑你；不會意，有眼也如盲。

明州香山蘊良禪師。有僧人問：如何是透徹法身（Fashen，Dharmakaya）的語句？禪師說：剎竿頭上舞三臺。又問：如何是接引初學者的語句？禪師說：上大人。又問：如何是最後一句？禪師說：雙林樹下（Shuanglin Tree）。有人問：如何是學人轉身之處？禪師說：磨坊里。禪師上堂，沉默良久，然後呵呵大笑說：笑個什麼？笑他鴻鵠高飛，烏龜水底逐魚兒，三個老婆六隻奶，金剛（Jingang，Vajra）背上爛如泥。阿呵呵，知不知道？東村陳大耆（Chen Daqi）。參。

蘇州南峰惟廣禪師上堂開示：一問一答，如同鐘聲含響，似山谷應聲，這是因為事情不...

【English Translation】 How can one penetrate the 'two words'? The Master said, 'One hand blows, one hand claps.'

Chan Master Weizheng of Baizhang in Hongzhou ascended the hall and instructed: 'Yantou (Yantou) bought a wife for three coins, only knowing how to catch shrimp and clams, but not knowing how to bear sons and daughters, so that the family lineage is cut off to this day. Do you all want to know Huogong's (Huogong) wife? Today, Baizhang (Baizhang) does not hesitate to speak, and annotates for you all: disheveled hair and a thorn hairpin are rare in the world; the coarse cloth skirt is still the dress from when she married.' A monk asked, 'When Niutou (Niutou) had not yet seen the Fourth Patriarch (Sizu), why did hundreds of birds carry flowers to offer him?' The Master said, 'With money, you can go a thousand miles.' The monk asked again, 'After seeing the Fourth Patriarch, why did they not carry flowers to offer him?' The Master said, 'Without money, the neighbor is deaf.' Someone asked, 'What was it like when Bodhidharma (Damo) had not yet come to China?' The Master said, 'Six sixes are thirty-six.' He asked again, 'What was it like after coming to China?' The Master said, 'Nine nines are eighty-one.' Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Wood ear mushrooms grow on the tree.' Someone asked, 'What is the meaning of all dharmas being Buddha-dharma?' The Master said, 'One mountain below another person.' Someone asked, 'Only doing what is above and learning what is below is not a true practitioner; betraying Chu and joining Wu is a wise man. Isn't that what you, Master, said?' The Master said, 'Yes.' That person said, 'This is using the father's property for the son's use.' The Master said, 'Try using it and see.' The monk hesitated, and the Master hit him. The Master ascended the hall and instructed: 'Everyone knows about the labor service at Tiantai Mountain (Tiantai Mountain), so how should one understand traveling in Nanyue (Nanyue)? If you understand, the lantern will laugh at you; if you don't understand, you have eyes but are blind.'

Chan Master Yunliang of Xiangshan in Mingzhou. A monk asked, 'What is the phrase that penetrates the Dharmakaya (Fashen, Dharmakaya)?' The Master said, 'Dancing the Three Platforms on top of the flagpole.' He asked again, 'What is the phrase that receives beginners?' The Master said, 'Shang Da Ren (first three characters of the Thousand Character Classic).' He asked again, 'What is the last phrase?' The Master said, 'Under the Shuanglin Tree (Shuanglin Tree).' Someone asked, 'Where is the turning point for a student?' The Master said, 'In the mill.' The Master ascended the hall, remained silent for a long time, and then laughed loudly, saying, 'What are you laughing at? Laughing at the swan soaring into the sky, the turtle chasing fish at the bottom of the water, three wives and six breasts, the Vajra's (Jingang, Vajra) back rotten like mud. Ah ha ha, do you know? Chen Daqi (Chen Daqi) of Dongcun. Participate.'

Chan Master Weiguang of Nanfeng in Suzhou ascended the hall and instructed: 'A question and an answer are like a bell containing sound, like a valley responding to a voice, because the matter is not...'

獲已。且於建化門中放一線道。若據衲僧門下天地懸殊。且道衲僧有甚麼長處。良久曰。盡日覓不得。有時還自來。咄。

潭州大溈德干禪師。僧問。如何是祖師西來意。師曰。水從山上出。曰意旨如何。師曰。溪澗豈能留。乃曰。山花似綿。文殊撞著眼睛。幽鳥綿蠻。觀音塞卻耳際。諸仁者。更思量個甚麼。昨夜三更睡不著。翻身捉得普賢。貶向無生國里。一覺直至天明。今朝又得與諸人相見說夢。噫是甚麼說話。卓拄杖下座。

全州靈山本言禪師。僧問。如何是佛。師曰。誰教汝恁么問。曰今日起動和尚也。師曰。謝訪及。

安吉州廣法院源禪師。僧問。如何是祖師西來意。師曰。磚頭瓦片。問鬧中取靜時如何。師曰。冤不可結。問如何是正法眼。師曰。眉毛下。曰便與么會時如何。師曰。瞳兒笑點頭。問如何是向上事。師曰。日月星辰。曰如何是向下事。師曰。地獄鑊湯。問萬里無雲時如何。師曰。猢猻忍餓。曰乞師拯濟。師曰。甚麼火色。問古人拈槌舉拂意旨如何。師曰。白日無閑人。曰如何承當。師曰。如風過耳。問握劍當胸時如何。師曰。老鴉成隊。曰正是和尚見處。師曰。蛇穿鼻孔。僧拂袖便出。師曰。大眾相逢。問從上諸聖向甚麼處行履。師曰。十字街頭。曰與么則敗缺也。師曰

【現代漢語翻譯】現代漢語譯本已經得到了。並且在建化門中放開一條道路。如果按照衲僧（修行僧人）的門下來說，天地之間差異巨大。那麼請問衲僧有什麼長處呢？（禪師）良久后說：『整天尋找也找不到，有時它自己就來了。』咄！

潭州大溈德干禪師。有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『水從山上流出。』僧人問：『意旨如何？』禪師說：『溪澗哪裡能夠留住它？』於是說：『山花像棉絮一樣，文殊（文殊菩薩，代表智慧）撞著了眼睛；幽鳥鳴叫婉轉，觀音（觀世音菩薩，代表慈悲）塞住了耳朵。各位仁者，還思量個什麼呢？昨夜三更睡不著，翻身捉住了普賢（普賢菩薩，代表實踐），貶到無生國里。一覺睡到天亮，今早又能和各位相見說夢。』噫！這是什麼話？放下拄杖，走下座位。

全州靈山本言禪師。有僧人問：『如何是佛？』禪師說：『誰教你這麼問的？』僧人說：『今天驚動了和尚您。』禪師說：『謝謝你的拜訪。』

安吉州廣法院源禪師。有僧人問：『如何是祖師西來意？』禪師說：『磚頭瓦片。』問：『在喧鬧中求取清靜時如何？』禪師說：『冤仇不可結。』問：『如何是正法眼（能夠正確認識佛法的眼睛）？』禪師說：『眉毛下。』問：『如果這樣理解時如何？』禪師說：『瞳孔笑著點頭。』問：『如何是向上事（追求更高境界的事情）？』禪師說：『日月星辰。』問：『如何是向下事（墮落的事情）？』禪師說：『地獄鑊湯。』問：『萬里無雲時如何？』禪師說：『猢猻忍餓。』問：『乞求禪師救濟。』禪師說：『什麼火色？』問：『古人拈槌舉拂（禪宗常用動作，表示教誨）意旨如何？』禪師說：『白日無閑人。』問：『如何承當？』禪師說：『如風過耳。』問：『握劍當胸時如何？』禪師說：『老鴉成隊。』問：『這正是和尚您的見解。』禪師說：『蛇穿鼻孔。』僧人拂袖便走出去。禪師說：『大眾相逢。』問：『從上諸聖（歷代聖賢）向什麼地方行履（修行）？』禪師說：『十字街頭。』問：『這樣說來就是敗壞缺失了？』禪師說：

【English Translation】 English version It is obtained. Moreover, a single path is opened in the Jianhua Gate. If according to the disciples of the mendicant monks (Na Seng), the difference between heaven and earth is vast. Then, what are the strengths of the mendicant monks? After a long silence, (the Zen master) said: 'Searching all day cannot find it; sometimes it comes by itself.' Hmph!

Zen Master Degan of Dawei Temple in Tanzhou. A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The Zen master said: 'Water flows from the mountain.' The monk asked: 'What is the meaning of that?' The Zen master said: 'How can streams and valleys retain it?' Then he said: 'Mountain flowers are like cotton, Manjusri (Manjusri Bodhisattva, representing wisdom) bumps into the eyes; the secluded birds sing softly, Avalokiteshvara (Avalokiteshvara Bodhisattva, representing compassion) blocks the ears. What else are you thinking about, all of you? Last night, I couldn't sleep at midnight, turned over and caught Samantabhadra (Samantabhadra Bodhisattva, representing practice), and banished him to the land of no birth. I slept until dawn, and this morning I can meet with you again to talk about dreams.' Alas! What is this talk? He put down his staff and stepped down from the seat.

Zen Master Benyan of Lingshan Temple in Quanzhou. A monk asked: 'What is Buddha?' The Zen master said: 'Who taught you to ask like that?' The monk said: 'Today, I have disturbed the abbot.' The Zen master said: 'Thank you for your visit.'

Zen Master Yuan of Guangfa Temple in Anjizhou. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen master said: 'Bricks and tiles.' Asked: 'What about seeking tranquility in the midst of noise?' The Zen master said: 'Enmities should not be formed.' Asked: 'What is the Eye of the True Dharma (the eye that can correctly recognize the Buddha's teachings)?' The Zen master said: 'Below the eyebrows.' Asked: 'What if I understand it like that?' The Zen master said: 'The pupils smile and nod.' Asked: 'What is the matter of upward striving (pursuing a higher state)?' The Zen master said: 'The sun, moon, and stars.' Asked: 'What is the matter of downward falling (things that lead to degradation)?' The Zen master said: 'Hell and boiling cauldrons.' Asked: 'What about when there are no clouds for ten thousand miles?' The Zen master said: 'Monkeys endure hunger.' Asked: 'I beg the Zen master for salvation.' The Zen master said: 'What color of fire?' Asked: 'What is the meaning of the ancients raising the mallet and whisk (common Zen actions, indicating teaching)?' The Zen master said: 'There are no idle people in broad daylight.' Asked: 'How to undertake it?' The Zen master said: 'Like wind passing through the ears.' Asked: 'What about when holding a sword to the chest?' The Zen master said: 'Crows form a flock.' Asked: 'This is exactly the abbot's view.' The Zen master said: 'A snake pierces the nostrils.' The monk flicked his sleeves and walked out. The Zen master said: 'The assembly meets.' Asked: 'Where have all the sages of the past walked (practiced)?' The Zen master said: 'At the crossroads.' Asked: 'Does that mean it is ruined and deficient?' The Zen master said:

。知爾不到這田地。曰到后如何。師曰。家常茶飯。問祖意教意是同是別。師曰。乾薑附子。曰與么則不同也。師曰。冰片雪團。上堂。春雨微微檐頭水滴。聞聲不悟歸堂面壁。上堂。若論大道直教杼山無開口處。爾諸人試開口看。僧便問。如何是大道。師曰。擔不起。曰為甚麼擔不起。師曰。大道。上堂。若論此事切莫道著。道著即頭角生。有僧出曰。頭角生也。師曰。禍事。曰某甲罪過。師曰龍頭蛇尾。伏惟珍重。師元豐八年十月十二晚忽書偈曰。雪鬢霜髭九九年。半肩毳衲盡諸緣。廓然笑指浮雲散。玉兔流光照大千。擲筆而寂。

靈隱德章禪師。初住大相國寺西經藏院。慶曆八年九月一日　仁宗皇帝詔師于延春閣下齋。宣普照大師問。如何是當機一句。師曰。一言迥出青霄外。萬仞峰前險處行。曰作么生是險處行。師便喝。曰皇帝面前何得如此。師曰。也不得放過。明年又宣入內齋。復宣普照問。如何是奪人不奪境。師曰。雷驚細草萌芽發。高山進步莫遲遲。曰如何是奪境不奪人。師曰。戴角披毛異來往任縱橫。曰如何是人境兩俱奪。師曰。出門天外迴流光影不真。曰如何是人境俱不奪。師曰。寒林無宿客大海聽龍吟。后再宣入化城殿齋。宣守賢問。齋筵大啟如何報答聖君。師曰。空中求鳥跡。曰意旨如

【現代漢語翻譯】現代漢語譯本：』我知道你還沒有達到那個境界。』（僧人）問：』達到之後會怎麼樣呢？』禪師說：』就像家常便飯一樣。』（僧人）問：』祖師的意旨和教義是相同還是不同呢？』禪師說：』就像乾薑和附子一樣。』（僧人）說：』這麼說來，就是不同了。』禪師說：』就像冰片和雪團一樣。』禪師上堂說法：』春雨微微，屋檐上的水滴滴答答。聽到聲音卻不領悟，不如回到禪堂面壁。』禪師上堂說法：』如果談論大道，那就像杼山一樣無處開口。你們各位試著開口看看。』有僧人便問：』什麼是大道？』禪師說：』擔不起。』（僧人）問：』為什麼擔不起？』禪師說：』大道。』禪師上堂說法：』如果談論這件事，千萬不要說出來。說出來就會長出頭角。』有僧人出來說：』已經長出頭角了。』禪師說：』闖禍了。』（僧人）說：』我犯了罪過。』禪師說：』龍頭蛇尾。』諸位珍重。』元豐八年十月十二日晚上，禪師忽然寫下偈語：』雪白的頭髮和鬍鬚已經九十九年。半邊肩膀披著粗布衲衣，了結了所有的塵緣。開懷大笑，指著浮雲消散。玉兔的光芒照耀著整個世界。』寫完后擲筆圓寂。

靈隱德章禪師，最初住在大相國寺西經藏院。慶曆八年九月一日，仁宗皇帝下詔在延春閣下為禪師設齋。宣普照大師問：』如何是當機一句？』禪師說：』一句話迥然超出青霄之外，在萬仞高峰前險峻之處行走。』（普照大師）問：』怎樣才算是在險峻之處行走？』禪師便喝斥一聲。（普照大師）說：』在皇帝面前怎麼能這樣！』禪師說：』也不能放過你。』第二年，又被宣召入宮設齋。再次由普照大師提問：』如何是奪人不奪境？』禪師說：』雷聲驚醒了細草，萌發了新芽，在高山上前進不要遲疑。』（普照大師）問：』如何是奪境不奪人？』禪師說：』戴著角，披著毛，奇異的來來往往，任憑縱橫。』（普照大師）問：』如何是人境兩俱奪？』禪師說：』出門天外，迴流的光影不真實。』（普照大師）問：』如何是人境俱不奪？』禪師說：』寒冷的樹林里沒有過夜的客人，大海里聽著龍的吟叫。』後來又被宣召到化城殿設齋。宣守賢問：』齋筵盛大開啟，如何報答聖君？』禪師說：』在空中尋找鳥的軌跡。』（守賢）問：』意旨是什

【English Translation】 English version: 'I know you have not reached that state.' (The monk) asked, 'What will happen after reaching it?' The Zen master said, 'It's like everyday tea and rice.' (The monk) asked, 'Are the ancestral intent and the teaching the same or different?' The Zen master said, 'Like dried ginger and aconite.' (The monk) said, 'In that case, they are different.' The Zen master said, 'Like borneol and snowballs.' The Zen master ascended the hall and preached: 'The spring rain is drizzling, and the water drips from the eaves. Hearing the sound but not understanding, it is better to return to the meditation hall and face the wall.' The Zen master ascended the hall and preached: 'If you talk about the Great Path (大道, Dàdào - the ultimate truth), it's like Zhushan (杼山, Zhùshān - a mountain) having nowhere to open its mouth. All of you try to open your mouths and see.' A monk then asked, 'What is the Great Path?' The Zen master said, 'Cannot be carried.' (The monk) asked, 'Why can't it be carried?' The Zen master said, 'The Great Path.' The Zen master ascended the hall and preached: 'If you talk about this matter, be sure not to say it. Saying it will cause horns to grow.' A monk came out and said, 'Horns have already grown.' The Zen master said, 'Disaster!' (The monk) said, 'I have committed a sin.' The Zen master said, 'Dragon's head, snake's tail.' Take care, everyone.' On the evening of the twelfth day of the tenth month of the eighth year of Yuanfeng (元豐, Yuánfēng - a reign period), the Zen master suddenly wrote a verse: 'Snow-white hair and beard, ninety-nine years. Half a shoulder covered with a coarse cloth robe, ending all karmic connections. Laughing heartily, pointing to the scattering floating clouds. The light of the jade rabbit illuminates the entire world.' After writing, he threw down the pen and passed away.

Zen Master Dezhang (德章, Dézhāng) of Lingyin (靈隱, Língyǐn - a temple name) initially resided in the Western Sutra Repository of the Great Xiangguo Temple (大相國寺, Dàxiàngguósì - a temple name). On the first day of the ninth month of the eighth year of Qingli (慶曆, Qìnglì - a reign period), Emperor Renzong (仁宗, Rénzōng - an emperor's name) issued an edict to hold a vegetarian feast for the Zen master at the Yan Chun Pavilion (延春閣, Yánchūn Gé - a pavilion name). Master Puzhao (普照, Pǔzhào - a monk's name) asked, 'What is the phrase appropriate to the occasion?' The Zen master said, 'A word stands out beyond the blue sky, walking in a dangerous place in front of ten-thousand-仞 (rèn - a unit of measurement) peaks.' (Master Puzhao) asked, 'How is it walking in a dangerous place?' The Zen master then shouted. (Master Puzhao) said, 'How can you be like this in front of the Emperor!' The Zen master said, 'I cannot let you off either.' The following year, he was again summoned to the palace for a vegetarian feast. Master Puzhao asked again, 'What is seizing the person but not seizing the environment?' The Zen master said, 'Thunder startles the tender grass, sprouting new buds, advance on the high mountain without delay.' (Master Puzhao) asked, 'What is seizing the environment but not seizing the person?' The Zen master said, 'Wearing horns and donning fur, strange comings and goings, letting them roam freely.' (Master Puzhao) asked, 'What is seizing both the person and the environment?' The Zen master said, 'Going out beyond the heavens, the returning light and shadows are not real.' (Master Puzhao) asked, 'What is not seizing either the person or the environment?' The Zen master said, 'In the cold forest, there are no overnight guests, in the great sea, listening to the dragon's roar.' Later, he was summoned again to the Huacheng Hall (化城殿, Huàchéng Diàn - a hall name) for a vegetarian feast. Xuan Shou Xian (宣守賢, Xuān Shǒuxián - a monk's name) asked, 'The vegetarian feast is grandly opened, how to repay the Holy Ruler?' The Zen master said, 'Seeking the traces of birds in the sky.' (Shouxian) asked, 'What is the meaning?'

何。師曰。水內覓魚蹤。師進心珠歌曰。心如意心如意。任運隨緣不相離。但知莫向外邊求。外邊求終不是。枉用工夫隱真理。識心珠光耀日。秘藏深密無形質。拈來掌內眾人驚。二乘精進爭能測。碧眼胡須指出。臨機妙用何曾失。尋常切忌與人。看大地山河動岌岌。師皇祐二年乞歸山林養老。御批杭州靈隱寺住持。賜號明覺。

瑯邪覺禪師法嗣

蘇州定慧超信海印禪師桂州人。僧問。如何是佛法的的大意。師曰。湘源斑竹杖。曰意旨如何。師曰。枝枝帶淚痕。問如何是第一句。師曰。那吒忿怒。曰如何是第二句。師曰。衲僧罔措。曰如何是第三句。師曰。西天此土。上堂。泥蛇咬石鱉。露柱啾啾叫。須彌打一棒。閻老呵呵笑參。上堂。若識般若即被般若縛。若不識般若亦被般若縛。識與不識拈放一邊卻。問諸人。如何是般若體。參堂去。上堂。鶯聲闌蟬聲急。入水烏龜頭不濕。鷺𪀨飛入蘆花叢。雪月交輝俱不及。吽。

洪州泐潭曉月禪師本州章氏子。僧問。修多羅教如標月指。未審指個甚麼。師曰。請高著眼。曰曙色未。分人盡望。及乎天曉也尋常。師曰。年衰鬼弄人。

越州姜山方禪師。僧問。如何是不動尊。師曰。單著布衫穿市過。曰學人未曉。師曰。騎驢踏破洞庭波。曰透過三級浪

【現代漢語翻譯】現代漢語譯本：問：什麼是（道）？師（明覺禪師）說：『在水中尋找魚的軌跡。』師進一步吟唱《心珠歌》說：『心如意，心如意，任運隨緣不相離。但知莫向外邊求，外邊求終不是。枉用工夫隱真理，識心珠光耀日。秘藏深密無形質，拈來掌內眾人驚。二乘（聲聞乘和緣覺乘）精進爭能測，碧眼胡須指出。臨機妙用何曾失，尋常切忌與人。看大地山河動岌岌。』明覺禪師在皇祐二年請求告老還鄉，朝廷御批其擔任杭州靈隱寺住持，並賜號『明覺』。

瑯邪覺禪師法嗣

蘇州定慧超信海印禪師，桂州人。有僧人問：『如何是佛法的大意？』師（海印禪師）說：『湘源的斑竹杖。』僧人問：『意旨如何？』師說：『枝枝帶淚痕。』問：『如何是第一句？』師說：『那吒（佛教護法神）忿怒。』問：『如何是第二句？』師說：『衲僧（僧人的謙稱）罔措。』問：『如何是第三句？』師說：『西天此土。』上堂說法：『泥蛇咬石鱉，露柱（寺院中的柱子）啾啾叫。須彌（須彌山，佛教中的聖山）打一棒，閻老（閻羅王）呵呵笑。』參！上堂說法：『若識般若（智慧）即被般若縛，若不識般若亦被般若縛。識與不識拈放一邊卻。』問諸人：『如何是般若體？』參堂去！上堂說法：『鶯聲闌，蟬聲急，入水烏鹙不濕。鷺鷥飛入蘆花叢，雪月交輝俱不及。吽！』

洪州泐潭曉月禪師，本州章氏子。有僧人問：『修多羅教（經書的教義）如標月指，未審指個甚麼？』師（曉月禪師）說：『請高著眼。』僧人問：『曙色未分人盡望，及乎天曉也尋常。』師說：『年衰鬼弄人。』

越州姜山方禪師。有僧人問：『如何是不動尊（不動明王）？』師（姜山方禪師）說：『單著布衫穿市過。』僧人問：『學人未曉。』師說：『騎驢踏破洞庭波。』問：『透過三級浪？』

【English Translation】 English version: Asked: What is (the Tao)? The Master (Mingjue Chan Master) said: 'Seeking the trace of a fish in the water.' The Master further sang the 'Heart-Pearl Song,' saying: 'The heart is as you wish, the heart is as you wish, following circumstances without separation. Only know not to seek outside, seeking outside is ultimately not it. Vainly using effort to hide the true principle, recognizing the heart-pearl's light shines like the sun. Secretly hidden, profound and without form or substance, when taken into the palm, all are amazed. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) diligently strive to measure it, the blue-eyed barbarian points it out. The wonderful function at the opportune moment has never been lost, usually avoid giving it to others. Look, the earth, mountains, and rivers tremble precariously.' In the second year of Huangyou, Chan Master Mingjue requested to retire to the mountains and forests to spend his old age. The imperial court approved his appointment as abbot of Lingyin Temple in Hangzhou and bestowed upon him the title 'Mingjue'.

Lineage of Chan Master Langye Jue

Chan Master Chaoxin Haiyin of Dinghui Temple in Suzhou, was a native of Guizhou. A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master (Haiyin Chan Master) said: 'The mottled bamboo staff from Xiangyuan.' The monk asked: 'What is the meaning?' The Master said: 'Each branch carries traces of tears.' Asked: 'What is the first phrase?' The Master said: 'Nata (Nata, a Buddhist protector deity) is wrathful.' Asked: 'What is the second phrase?' The Master said: 'The monks are at a loss.' Asked: 'What is the third phrase?' The Master said: 'The Western Heaven and this land.' Entering the hall for instruction: 'A mud snake bites a stone turtle, the pillar (pillar in the temple) chirps. Sumeru (Mount Sumeru, the sacred mountain in Buddhism) is struck with a staff, Yama (King Yama) laughs heartily.' Meditate! Entering the hall for instruction: 'If you recognize Prajna (wisdom), you are bound by Prajna; if you do not recognize Prajna, you are also bound by Prajna. Recognizing and not recognizing, put them aside.' Ask everyone: 'What is the body of Prajna?' Go meditate in the hall! Entering the hall for instruction: 'The oriole's song fades, the cicada's song becomes urgent, the black cormorant enters the water without getting wet. The egret flies into the reed flower bush, the snow and moon shining together are not as good. Hum!'

Chan Master Xiaoyue of Letan Temple in Hongzhou, was a native of Zhang family in this state. A monk asked: 'The Sutra teachings (the teachings of the scriptures) are like a finger pointing at the moon, may I ask what it is pointing at?' The Master (Xiaoyue Chan Master) said: 'Please raise your eyes high.' The monk asked: 'Before dawn, people all look forward, but when it dawns, it is ordinary.' The Master said: 'Old age makes ghosts play tricks on people.'

Chan Master Fang of Jiangshan in Yuezhou. A monk asked: 'What is Acalanatha (immovable wisdom king)?' The Master (Jiangshan Fang Chan Master) said: 'Wearing only a cloth robe, passing through the market.' The monk asked: 'This student does not understand.' The Master said: 'Riding a donkey, breaking through the waves of Dongting Lake.' Asked: 'Passing through the three levels of waves?'

專聽一聲雷。師曰。伸手不見掌。曰還許學人進向也無。師曰。踏地告虛空。曰雷門之下布鼓難鳴。師曰。八花毬子上不用繡紅旗。曰三十年後此話大行。師便打。問蓮花未出水時如何。師曰。穿針嫌眼小。曰出水后如何。師曰。盡日展愁眉。問如何是一塵入正受。師曰。蛇銜老鼠尾。曰如何是諸塵三昧起。師曰。鱉咬釣魚竿。曰恁么則東西不辨。南北不分去也。師曰。堂前一碗夜明燈。簾外數莖青瘦竹。問諸佛未出世時如何。師曰。不識酒望子。曰出世后如何。師曰。釣魚船上贈三椎。問如何是佛。師曰。留髭表丈夫。問奔流度刃疾焰過風。未審姜山門下還許藉藉也無。師曰。天寒日短夜更長。曰錦帳繡鴛鴦行人難得見。師曰。髑髏裡面氣沖天。僧召和尚。師曰。雞頭鳳尾。曰諸方泥里洗姜山畫將來。師曰。姜山今日為客。且望阇黎善傳。雖然如是不得放過。便打。上堂。穿云不渡水。渡水不穿云。乾坤把定不把定。虛空放行不放行。橫三豎四乍離乍合將長補短即不問。汝諸人飯是米做一句要且難道。良久曰。私事不得官酬。上堂。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。

福州白鹿山顯端禪師本州周氏子。僧問。如何是道。師曰。九州百粵。曰如何是道中人。師曰。乘肥衣錦

【現代漢語翻譯】現代漢語譯本專聽一聲雷。（師父說：）伸手不見掌。（僧人）問：還允許學人有所進益嗎？（師父）說：踏地告虛空。（僧人）說：雷門之下，布鼓難鳴。（師父）說：八花毬子上，不用繡紅旗。（僧人）說：三十年後，此話大行。（師父）便打。（僧人）問：蓮花未出水時如何？（師父）說：穿針嫌眼小。（僧人）問：出水后如何？（師父）說：盡日展愁眉。（僧人）問：如何是一塵入正受？（師父）說：蛇銜老鼠尾。（僧人）問：如何是諸塵三昧起？（師父）說：鱉咬釣魚竿。（僧人）問：這樣說來，就是東西不辨，南北不分了？（師父）說：堂前一碗夜明燈，簾外數莖青瘦竹。（僧人）問：諸佛未出世時如何？（師父）說：不識酒望子。（僧人）問：出世后如何？（師父）說：釣魚船上贈三椎。（僧人）問：如何是佛？（師父）說：留髭表丈夫。（僧人）問：奔流度刃，疾焰過風，未審姜山（禪師名號）門下還允許借用嗎？（師父）說：天寒日短夜更長。（僧人）說：錦帳繡鴛鴦，行人難得見。（師父）說：髑髏裡面氣沖天。僧召和尚。（師父）說：雞頭鳳尾。（僧人）說：諸方泥里洗，姜山畫將來。（師父）說：姜山今日為客，且望阇黎（對僧侶的尊稱）善傳。雖然如此，不得放過。（師父）便打。上堂：穿云不渡水，渡水**云。乾坤把定不把定，虛空放行不放行。橫三豎四，乍離乍合，將長補短即不問。汝諸人飯是米做一句要且難道。良久曰：私事不得官酬。上堂：不是道得道不得，諸方盡把為奇特。寒山燒火滿頭灰，笑罵豐幹這老賊。福州白鹿山顯端禪師，本州周氏子。僧問：如何是道？（師父）說：九州百粵。（僧人）問：如何是道中人？（師父）說：乘肥衣錦。

【English Translation】 English version Just listening to a clap of thunder. The master said: 'You can't see your palm when you reach out your hand.' (The monk) asked: 'Is there still room for the student to progress?' (The master) said: 'Stomp on the ground and tell the void.' (The monk) said: 'Under the thunder gate, it's hard for a cloth drum to sound.' (The master) said: 'On the eight-flower ball, there's no need to embroider a red flag.' (The monk) said: 'Thirty years later, this saying will be very popular.' The master then hit him. (The monk) asked: 'What is it like when the lotus flower has not yet emerged from the water?' (The master) said: 'Threading a needle, you dislike the eye being too small.' (The monk) asked: 'What is it like after it emerges from the water?' (The master) said: 'All day long, it displays a worried face.' (The monk) asked: 'What is it like when a single dust enters correct reception (zhengsheng, a state of meditative absorption)?' (The master) said: 'A snake biting a rat's tail.' (The monk) asked: 'What is it like when all dusts arise in samadhi (sanmei, a state of meditative concentration)?' (The master) said: 'A turtle biting a fishing rod.' (The monk) asked: 'In that case, one wouldn't be able to distinguish east from west, or north from south?' (The master) said: 'In front of the hall, a bowl of luminous lamp; outside the curtain, several stalks of slender green bamboo.' (The monk) asked: 'What were the Buddhas like before they appeared in the world?' (The master) said: 'Not knowing a wine flask.' (The monk) asked: 'What are they like after they appear in the world?' (The master) said: 'Giving three mallets on a fishing boat.' (The monk) asked: 'What is Buddha?' (The master) said: 'Keeping a beard shows a man.' (The monk) asked: 'Rushing currents cross blades, swift flames pass the wind, may I ask if I can borrow from the Jiangshan (name of a Zen master) school?' (The master) said: 'The weather is cold, the days are short, and the nights are long.' (The monk) said: 'Embroidered mandarin ducks on a brocade curtain, difficult for travelers to see.' (The master) said: 'Inside the skull, the energy soars to the sky.' A monk called the master. (The master) said: 'Chicken head, phoenix tail.' (The monk) said: 'Washing Jiangshan (Zen master's name) in the mud from all directions, and painting him.' (The master) said: 'Jiangshan is a guest today, and I hope the acharya (venerable teacher) will transmit it well. Although it is so, you must not let it go.' The master then hit him. Ascending the hall: Passing through the clouds without crossing the water, crossing the water **the clouds. Holding the universe firmly or not, releasing the void or not. Horizontal three vertical four, sometimes separated sometimes joined, using the long to make up for the short, I won't ask about that. You all, the sentence 'rice is used to make rice' is difficult to say. After a long silence, he said: 'Private matters cannot be rewarded with public funds.' Ascending the hall: 'It's not about being able to speak the Tao or not, all directions regard it as extraordinary. Hanshan (a legendary Zen figure) burns fire with a head full of ash, laughing and scolding Fenggan (another legendary Zen figure), that old thief.' Zen Master Xianduan of Bailu Mountain in Fuzhou was a Zhou from this state. A monk asked: 'What is the Tao?' (The master) said: 'The nine provinces and the hundred Yue.' (The monk) asked: 'What is a person in the Tao?' (The master) said: 'Riding fat horses and wearing brocade clothes.'

。問如何。是大善知識。師曰。持刀按劍。曰為甚麼如此。師曰。禮防君子。問如何是異類。師曰。鴉巢生鳳。上堂。摩騰入漢肉上剜瘡。僧會來吳眼中添屑。達磨九年面壁鬼魅之由。二祖立雪求心翻成不肖。汝等諸人到這裡如何吐露。若也道得海上橫行。若道不得林間獨臥。以拄杖擊禪床一下。問如何是無相佛。師曰。灘頭石師子。曰意旨如何。師曰。有心江上住不怕浪淘沙。問凝然湛寂時如何。師曰。不是阇黎安身立命處。曰如何是學人安身立命處。師曰。云有出山勢水無投澗聲。問如何是教意。師曰。楞伽會上。曰如何是祖意。師曰。熊耳山前。曰教意祖。意相去幾何師曰寒松。連翠。竹秋水對紅蓮。

滁州瑯邪山智遷禪師。僧問。如何是瑯邪境。師曰。松因有限蕭疏老。花為無情取次開。曰如何是境中人。師曰。髮長僧貌醜。問如何是和尚為人句。師曰。眼前三尺。雪曰莫便是也無。師曰。腦後一枝花。

泉州涼峰洞淵禪師。僧問。如何是涅槃。師曰。刀斫斧劈。曰如何是解脫。師曰。衫長褲短。問諸聖不到處師還知也無。師曰。老來無力下禪床。問離四句絕百非時如何。師曰。柴門草自深。問狗子還有佛性也無。師曰。松直棘曲。問如何是佛。師曰。金沙照影。曰如何是道。師曰。玉女拋梭。

【現代漢語翻譯】現代漢語譯本：問：怎樣才是大善知識？（大善知識：指能夠引導他人走向覺悟的導師）師父說：『持刀按劍。』問：為什麼這樣說？師父說：『禮防君子。』問：什麼是異類？師父說：『鴉巢生鳳。』師父上堂說法：『摩騰（Kāśyapa Mātanga，東漢時期的印度僧侶）入漢，如同在肉上剜瘡；僧會（Kang Senghui，康僧會，三國時期康居人，著名佛教學者和翻譯家）來吳，如同在眼中添屑。達磨（Bodhidharma，菩提達摩，禪宗初祖）九年面壁，是鬼魅造成的緣由；二祖（慧可，禪宗二祖）立雪求心，反而成了不肖之徒。你們這些人到這裡，如何吐露真機？如果說得出來，就能在海上橫行；如果說不出來，就只能在林間獨自睡覺。』說完，用拄杖敲了一下禪床。問：什麼是無相佛？師父說：『灘頭石師子。』問：這句話的意旨是什麼？師父說：『有心江上住，不怕浪淘沙。』問：凝然湛寂（凝然湛寂：指心神安定，清澈寂靜的狀態）時如何？師父說：『不是阇黎（ācārya，阿阇黎，意為導師）安身立命處。』問：什麼是學人安身立命處？師父說：『云有出山勢，水無投澗聲。』問：什麼是教意？師父說：『楞伽會上（Laṅkāvatāra Sūtra，楞伽經法會上）。』問：什麼是祖意？師父說：『熊耳山前。』問：教意和祖意相差多少？師父說：『寒松連翠竹，秋水對紅蓮。』滁州瑯邪山智遷禪師。僧人問：什麼是瑯邪境？（瑯邪境：指瑯邪山的境界）師父說：『松因有限蕭疏老，花為無情取次開。』問：什麼是境中人？師父說：『髮長僧貌醜。』問：什麼是和尚為人句？師父說：『眼前三尺雪。』問：莫非就是這個嗎？師父說：『腦後一枝花。』泉州涼峰洞淵禪師。僧人問：什麼是涅槃？（Nirvana，涅槃：佛教術語，指解脫生死輪迴的境界）師父說：『刀斫斧劈。』問：什麼是解脫？師父說：『衫長褲短。』問：諸聖不到處，師父還知道嗎？師父說：『老來無力下禪床。』問：離開四句，斷絕百非時如何？師父說：『柴門草自深。』問：狗子還有佛性嗎？師父說：『松直棘曲。』問：什麼是佛？師父說：『金沙照影。』問：什麼是道？師父說：『玉女拋梭。』

【English Translation】 English version: Question: How is a great virtuous teacher? Master said: 'Holding a knife and pressing a sword.' Question: Why is it like this? Master said: 'Etiquette defends the gentleman.' Question: What is a different kind? Master said: 'A phoenix is born from a crow's nest.' The master ascended the hall and said: 'Kāśyapa Mātanga entering Han is like carving a sore on flesh; Kang Senghui coming to Wu is like adding dust to the eyes. Bodhidharma facing the wall for nine years is due to ghostly causes; the Second Ancestor standing in the snow seeking the mind turned into an unworthy descendant. How do you people reveal the true opportunity here? If you can say it, you can roam freely on the sea; if you can't say it, you can only sleep alone in the forest.' After speaking, he struck the Zen bed with his staff. Question: What is a formless Buddha? Master said: 'A stone lion on the beach.' Question: What is the meaning of this saying? Master said: 'With the intention of living on the river, not afraid of the waves washing away the sand.' Question: What about when one is still and deeply silent? Master said: 'It is not the place where the ācārya settles down.' Question: Where is the place where a student settles down? Master said: 'Clouds have the momentum to leave the mountain, water has no sound of plunging into the ravine.' Question: What is the meaning of the teachings? Master said: 'At the Laṅkāvatāra Sūtra assembly.' Question: What is the meaning of the Patriarch? Master said: 'In front of Mount Xiong'er.' Question: How far apart are the meaning of the teachings and the meaning of the Patriarch? Master said: 'Cold pines connect with green bamboo, autumn water faces red lotus.' Zen Master Zhiqian of Mount Langye in Chuzhou. A monk asked: What is the realm of Langye? Master said: 'Pines are limited, sparse, and old; flowers are indifferent and bloom casually.' Question: What is a person in the realm? Master said: 'Long hair, ugly monk appearance.' Question: What is the phrase of the abbot for the sake of others? Master said: 'Three feet of snow in front of your eyes.' Question: Is that it? Master said: 'A flower behind the head.' Zen Master Dongyuan of Liangfeng Cave in Quanzhou. A monk asked: What is Nirvana? Master said: 'Chopped by knives and split by axes.' Question: What is liberation? Master said: 'Long shirt and short pants.' Question: Does the master still know where the saints do not reach? Master said: 'Old and weak, unable to get off the Zen bed.' Question: What about when leaving the four phrases and cutting off the hundred negations? Master said: 'The thatched door is deep with grass.' Question: Does a dog have Buddha-nature? Master said: 'Pine trees are straight, thorns are crooked.' Question: What is Buddha? Master said: 'Golden sand reflects the shadow.' Question: What is the Tao? Master said: 'A jade maiden throws a shuttle.'

曰佛與道相去幾何。師曰。龜毛長一丈兔角長八尺。

真州真如院方禪師參瑯邪。唯看柏樹子話。每入室陳其所見。不容措詞。常被喝出。忽一日大悟直入方丈曰。我會也。瑯邪曰。汝作么生會。師曰。夜來床薦暖一覺到天明。瑯邪可之。

宣州興教院坦禪師。永嘉牛氏子。業打銀。因淬礪瓶器有省。即出家參瑯邪機語頓契。后依天衣懷禪師。時住興教。擢為第一座。衣受他請欲聞州乞師繼之。時刁景純學士守宛陵。衣恐刁涉外議。乃于觀音前祝曰。若坦首座。道眼明白堪任住持。愿示夢于刁學士。刁夜夢牛在興教法座上。衣凌晨辭州。刁舉所夢。衣大笑。刁問其故。衣曰。坦首座姓牛又屬牛。刁就座出帖請之。師受請升座。有雪竇化主省宗出問。諸佛未出世人人鼻孔遼天。出世后為甚麼杳無訊息。師曰。雞足峰前風悄然。宗曰。未在更道。師曰。大雪滿長安。宗曰。誰人知此意令我憶南泉。拂袖歸眾更不禮拜。師曰。新興教今日失利。便歸方丈。令人請宗至。師曰。適來錯只對一轉語。人天眾前何不禮拜蓋覆卻。宗曰。大丈夫膝下有黃金。爭肯禮拜無眼長老。師曰。我別有語在。宗乃理前語。至未在更道處。師曰。我有三十棒寄爾打雪竇。宗乃禮拜。

江州歸宗可宣禪師漢州人也。壯為僧即出峽

【現代漢語翻譯】問：『佛與道相差多少？』師父說：『烏龜的毛長一丈，兔子的角長八尺。』

真州真如院的方禪師參訪瑯邪禪師，只參看『柏樹子』的話頭。每次入室都陳述自己所見，不容許任何辯解，常常被喝斥出來。忽然有一天大悟，直接進入方丈室說：『我會了！』瑯邪禪師問：『你作何體會？』方禪師說：『夜裡床鋪溫暖，一覺睡到天亮。』瑯邪禪師認可了他的領悟。

宣州興教院的坦禪師，是永嘉牛氏之子，以打銀為業。因為淬火瓶器而有所領悟，於是出家參訪瑯邪禪師，機鋒言語非常契合。後來依止天衣懷禪師。當時住在興教院，被提拔為第一座。天衣禪師接受邀請將要前往州府乞請一位禪師來接替他。當時刁景純學士擔任宛陵的太守。天衣禪師擔心刁學士會有外議，於是在觀音菩薩前祝願說：『如果坦首座，道眼明白，堪以勝任住持，愿在刁學士的夢中顯現。』刁學士夜裡夢見一頭牛在興教院的法座上。天衣禪師凌晨告別州府，刁學士舉出所做的夢。天衣禪師大笑。刁學士問他緣故。天衣禪師說：『坦首座姓牛，又屬牛。』刁學士就在座位上寫下帖子，請坦禪師擔任住持。坦禪師接受邀請升座。有雪竇寺的化主省宗出來提問：『諸佛未出世時，人人的鼻孔朝天；出世后，為什麼杳無音信？』坦禪師說：『雞足峰前風悄然。』省宗說：『未在，再說一遍。』坦禪師說：『大雪滿長安。』省宗說：『誰人知此意，令我憶南泉。』說完拂袖歸入大眾，不再禮拜。坦禪師說：『新興教今天失利了。』便回到方丈室，派人請省宗來。坦禪師說：『剛才錯只對了一句轉語，在人天大眾面前為何不禮拜遮蓋過去？』省宗說：『大丈夫膝下有黃金，怎肯禮拜無眼長老。』坦禪師說：『我另有話要說。』省宗於是整理前面的話，到『未在，再說一遍』處。坦禪師說：『我有三十棒寄給你打雪竇。』省宗於是禮拜。

江州歸宗可宣禪師是漢州人，壯年出家為僧，隨即出峽。

【English Translation】 Question: 'How far apart are Buddha (Fo) and the Tao (Dao)?' The master said: 'The hair of a tortoise is one 'zhang' (丈, measurement of length, approx. 3.3 meters) long, and the horn of a rabbit is eight 'chi' (尺, measurement of length, approx. 0.33 meters) long.'

Chan Master Fang of Zhenru Monastery in Zhenzhou visited Langye (瑯邪) Chan Master, focusing solely on the 'cypress tree seed' (柏樹子) topic. Each time he entered the room, he presented his understanding, allowing no room for argument, and was often shouted out. Suddenly one day, he had a great enlightenment and went straight into the abbot's room, saying: 'I understand!' Langye (瑯邪) Chan Master asked: 'How do you understand it?' Chan Master Fang said: 'Last night, the bed was warm, and I slept soundly until dawn.' Langye (瑯邪) Chan Master acknowledged his enlightenment.

Chan Master Tan of Xingjiao Monastery in Xuanzhou, was a son of the Niu family from Yongjia, and worked as a silversmith. He had an awakening while tempering bottle-ware, and then left home to visit Langye (瑯邪) Chan Master, where their minds and words were in perfect harmony. Later, he relied on Chan Master Huai of Tianyi. At that time, he lived in Xingjiao Monastery and was promoted to the first seat. Chan Master Tianyi accepted an invitation to go to the state to request a Chan master to succeed him. At that time, Scholar Diao Jingchun was the governor of Wanling. Chan Master Tianyi was worried that Scholar Diao would have external opinions, so he prayed in front of Guanyin (觀音, Avalokiteśvara) Bodhisattva, saying: 'If First Seat Tan, with clear insight into the Tao (道), is capable of being the abbot, may it be shown in Scholar Diao's dream.' Scholar Diao dreamed at night that an ox was on the Dharma seat in Xingjiao Monastery. Chan Master Tianyi bid farewell to the state early in the morning, and Scholar Diao brought up the dream he had. Chan Master Tianyi laughed loudly. Scholar Diao asked him the reason. Chan Master Tianyi said: 'First Seat Tan's surname is Niu (牛), and he was born in the year of the Ox.' Scholar Diao then wrote a post on the seat, inviting Chan Master Tan to be the abbot. Chan Master Tan accepted the invitation and ascended the seat. The chief of Xue Dou (雪竇) Temple, Shengzong, came out and asked: 'Before all the Buddhas appeared in the world, everyone's nostrils were facing the sky; after they appeared in the world, why is there no news?' Chan Master Tan said: 'The wind is quiet in front of Chicken Foot Peak (雞足峰).' Shengzong said: 'Not yet, say it again.' Chan Master Tan said: 'Heavy snow fills Chang'an (長安).' Shengzong said: 'Who knows this meaning, making me remember Nanquan (南泉).' After saying that, he flicked his sleeves and returned to the crowd, without bowing. Chan Master Tan said: 'Xingjiao (興教) has lost today.' Then he returned to the abbot's room and sent someone to invite Shengzong. Chan Master Tan said: 'Just now, you only answered one turning word incorrectly. Why didn't you bow in front of the crowd of humans and gods to cover it up?' Shengzong said: 'A great man has gold under his knees, how can he bow to a blind elder?' Chan Master Tan said: 'I have other words to say.' Shengzong then organized the previous words, to the point of 'Not yet, say it again.' Chan Master Tan said: 'I have thirty blows to send you to beat Xue Dou (雪竇).' Shengzong then bowed.

Chan Master Ke Xuan of Guizong (歸宗) in Jiangzhou was a native of Hanzhou. He became a monk in his prime and immediately left the gorge.

依瑯邪。一語忽投群疑頓息。瑯邪可之。未幾令分座。凈空。居士郭功甫過門問道與厚。及師領歸宗。時功甫任南昌尉。俄郡守恚師不為禮捃甚。遂作書寄功甫曰。某世緣尚有六年。奈州主抑逼。當棄餘喘託生公家。愿無見阻。功甫閱書驚喜且頷之。中夜其妻夢間見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之相笑不已。遂孕及生乃名宣老。期年記問如昔。至三歲白雲端禪師抵其家。始見之曰。吾侄來也。云曰。與和尚相別幾年。宣倒指曰。四年矣。蓋與相別一年方死。云曰。甚處相別。曰白蓮莊上。云曰。以何為驗。曰爹爹媽媽明日請和尚齋。忽聞推車聲。云問。門外是甚麼聲。宣以手作推車勢。云曰。過後如何。曰平地兩條溝。果六週無疾而逝。

秀州長水子璇講師。郡之嘉興人也。自落髮誦楞嚴不輟。從洪敏法師。講至動靜二相瞭然不生有省。謂敏曰。敲空擊木(木一作竹)尚落筌蹄。舉目揚眉已成擬議。去此二途方契斯旨。敏拊而證之。然欲探禪源罔知攸往。聞瑯邪道重當世即趨其席。值上堂次出問。清凈本然云何忽生山河大地。瑯邪憑陵答曰。清凈本然云何忽生山河大地。師領悟禮謝曰。愿侍巾瓶。瑯邪謂曰。汝宗不振久矣。宜勵志扶持報佛恩德。勿以殊宗為介也。

【現代漢語翻譯】現代漢語譯本：瑯邪禪師在瑯邪山，用一句話突然打消了眾人的疑惑。瑯邪禪師認可了他的見解。不久后，瑯邪禪師讓他分座說法。凈空禪師。居士郭功甫來拜訪問道，與禪師關係深厚。當瑯邪禪師要回歸宗門時，當時郭功甫擔任南昌尉。不久，郡守因為禪師不向他行禮而惱怒，責難禪師。於是禪師寫信寄給郭功甫說：『我塵世的緣分還有六年。無奈州官壓迫逼迫，我將捨棄殘喘，託生到你家。希望你不要阻攔。』郭功甫讀了信，又驚又喜，點頭應允。半夜，他的妻子在睡夢中看見禪師進入她的臥室。失聲說道：『這不是和尚該來的地方。』郭功甫搖醒她詢問，妻子詳細地告訴了他。點燈取出書信，兩人相視而笑。不久妻子懷孕，生下的孩子就取名為宣老。一週歲時，記憶和問答能力如同前世。到三歲時，白雲端禪師來到他家，第一次見到他就說：『我的侄兒來了。』宣老說：『與和尚分別幾年了？』宣老倒著手指說：『四年了。』（因為與白雲端禪師分別一年後他才去世）。白雲端禪師問：『在哪裡分別的？』宣老說：『白蓮莊上。』白雲端禪師問：『用什麼來驗證？』宣老說：『爹爹媽媽明天請和尚齋飯。』忽然聽到推車的聲音。白雲端禪師問：『門外是什麼聲音？』宣老用手做出推車的姿勢。白雲端禪師問：『過後如何？』宣老說：『平地兩條溝。』果真在六週歲時無疾而終。

秀州長水子璇講師，是郡里嘉興人。自從剃度出家后，誦讀《楞嚴經》從不間斷。跟隨洪敏法師學習，講到『動靜二相瞭然不生』時有所領悟。他對洪敏法師說：『敲擊虛空和木頭（或竹子），尚且落入言語的圈套。舉目揚眉已經成了擬議。去除這兩種途徑，才能契合這個宗旨。』洪敏法師撫摸著他，印證了他的說法。然而想要探究禪的源頭，卻不知該往何處。聽說瑯邪禪師的道風在當世受到推崇，就前往他的座下。正趕上瑯邪禪師上堂說法，子璇講師出列提問：『清凈本然，為何忽然產生山河大地？』瑯邪禪師逼近反問道：『清凈本然，為何忽然產生山河大地？』子璇講師領悟，行禮感謝說：『願意侍奉您。』瑯邪禪師說：『你的宗派衰落很久了。應該立志扶持，報答佛的恩德，不要因為宗派不同而有所隔閡。』

【English Translation】 English version: At Langye Mountain, Chan Master Langye suddenly dispelled everyone's doubts with a single sentence. Chan Master Langye approved of his insight. Not long after, Chan Master Langye asked him to share the Dharma. Chan Master Jingkong. Layman Guo Gongfu visited and inquired about the Dharma, and had a deep relationship with the Chan Master. When Chan Master Langye was about to return to his ancestral temple, Guo Gongfu was serving as the Commandant of Nanchang. Soon, the Prefect was angered because the Chan Master did not pay him respects and reprimanded the Chan Master. Thereupon, the Chan Master wrote a letter to Guo Gongfu, saying: 'My worldly karmic connections still have six years. Helplessly, the state official is oppressing me. I will abandon my remaining breath and be reborn into your family. I hope you will not obstruct me.' Guo Gongfu read the letter, both surprised and delighted, and nodded in agreement. In the middle of the night, his wife saw the Chan Master entering her bedroom in a dream. She exclaimed: 'This is not a place for a monk to come.' Guo Gongfu shook her awake and asked her. The wife told him in detail. They lit the lamp, took out the letter, and laughed at each other. Soon, the wife became pregnant, and the child born was named Xuanlao. At the age of one, his memory and ability to answer questions were like his previous life. When he was three years old, Chan Master Baiyunduan came to his house and said upon seeing him for the first time: 'My nephew has come.' Xuanlao said: 'How many years have we been apart, Venerable?' Xuanlao counted backwards on his fingers and said: 'Four years.' (Because he died one year after separating from Chan Master Baiyunduan). Chan Master Baiyunduan asked: 'Where did we separate?' Xuanlao said: 'At Bailian Village.' Chan Master Baiyunduan asked: 'What can be used to verify it?' Xuanlao said: 'Daddy and Mommy will invite the Venerable for a vegetarian meal tomorrow.' Suddenly, the sound of a cart was heard. Chan Master Baiyunduan asked: 'What is that sound outside the door?' Xuanlao made a gesture of pushing a cart with his hand. Chan Master Baiyunduan asked: 'What will happen after that?' Xuanlao said: 'Two ditches on flat ground.' Indeed, he passed away without illness at the age of six.

Lecturer Zixuan of Changshui in Xiuzhou was a native of Jiaxing in the prefecture. Since his tonsure, he had recited the Shurangama Sutra without interruption. He studied with Dharma Master Hongmin, and when lecturing on 'the two aspects of movement and stillness are clearly not produced,' he had some understanding. He said to Dharma Master Hongmin: 'Knocking on emptiness and wood (or bamboo) still falls into the trap of words. Raising the eyes and eyebrows has already become deliberation. Removing these two paths is the only way to accord with this principle.' Dharma Master Hongmin stroked him and confirmed his statement. However, wanting to explore the source of Chan, he did not know where to go. Hearing that Chan Master Langye's way was highly regarded in the world, he went to his seat. Just as Chan Master Langye was giving a Dharma talk, Lecturer Zixuan stepped forward and asked: 'The pure and original nature, why does it suddenly produce mountains, rivers, and the great earth?' Chan Master Langye approached and asked in reply: 'The pure and original nature, why does it suddenly produce mountains, rivers, and the great earth?' Lecturer Zixuan understood, bowed and thanked him, saying: 'I am willing to serve you.' Chan Master Langye said: 'Your sect has been in decline for a long time. You should aspire to support it and repay the Buddha's kindness. Do not be separated by differences in sects.'

乃如教再拜以辭。后住長水承稟日顧眾曰。道非言象得。禪非擬議知。會意通宗曾無別緻。由是二宗仰之。嘗疏楞嚴等經。盛行於世。

續傳燈錄卷第七(終)

續傳燈錄卷第八目錄

大鑒下第十二世天衣懷禪師法嗣八十三人慧林圓照本禪師法雲法秀禪師慧林覺海沖禪師長蘆應夫禪師佛日智才禪師天缽重元禪師瑞巖子鴻禪師棲賢智遷禪師凈眾梵言首座三祖沖會禪師資壽捷禪師觀音啟禪師天童元善禪師長蘆體明禪師開元智孜禪師澄照慧慈禪師法雨慧源禪師崇德智澄禪師棲隱有評禪師定慧云禪師大同旺禪師鐵佛因禪師報本法存禪師開聖棲禪師衡山惟禮禪師顯明善孜禪師啟霞惠安禪師雲門靈侃禪師太平元坦禪師佛日文祖禪師望仙宗禪師五峰用機禪師佛足處祥禪師明因慧赟禪師西臺其辯禪師開元智譚禪師永泰智覺禪師龍華文喜禪師永泰自仁禪師延恩法安禪師侍郎楊杰居士(已上四十一人見錄)慈雲慶珰禪師靈巖洞偕禪師桐城詮禪師凈慧可證禪師寶林光寂禪師感慈道賓禪師泗洲宗尚禪師白塔晦禪師報恩和禪師偃峰簡諸禪師道吾元泰禪師無為楚仙禪師報恩應潭禪師龍門宗賁禪師顯親順宗禪師長耳相禪師薦福惠洪禪師延福恩禪師景德普俊禪師薦福明因禪師開化惠圓禪師萬壽和禪師定法本和尚長蘆鑒禪師墨山有琦禪師上

【現代漢語翻譯】現代漢語譯本：於是（他）像老師教導的那樣再次拜謝告辭。後來住在長水，接受老師的教誨，每天都告誡眾人說：『道』不是通過言語和形象可以得到的，『禪』不是通過猜測和議論可以瞭解的。領會其意，通達其宗，原本就沒有什麼特別的差異。因此，禪宗和教宗都仰慕他。他曾經疏解《楞嚴經》等經典，在世間廣為流傳。

《續傳燈錄》卷第七（終）

《續傳燈錄》卷第八目錄

大鑒（Dajian，指慧能，六祖慧能）下第十二世天衣懷禪師（Tianyi Huai Chan Shi）法嗣八十三人：慧林圓照本禪師（Hui Lin Yuan Zhao Ben Chan Shi）、法雲法秀禪師（Fa Yun Fa Xiu Chan Shi）、慧林覺海沖禪師（Hui Lin Jue Hai Chong Chan Shi）、長蘆應夫禪師（Chang Lu Ying Fu Chan Shi）、佛日智才禪師（Fo Ri Zhi Cai Chan Shi）、天缽重元禪師（Tian Bo Chong Yuan Chan Shi）、瑞巖子鴻禪師（Rui Yan Zi Hong Chan Shi）、棲賢智遷禪師（Qi Xian Zhi Qian Chan Shi）、凈眾梵言首座（Jing Zhong Fan Yan Shou Zuo）、三祖沖會禪師（San Zu Chong Hui Chan Shi）、資壽捷禪師（Zi Shou Jie Chan Shi）、觀音啟禪師（Guan Yin Qi Chan Shi）、天童元善禪師（Tian Tong Yuan Shan Chan Shi）、長蘆體明禪師（Chang Lu Ti Ming Chan Shi）、開元智孜禪師（Kai Yuan Zhi Zi Chan Shi）、澄照慧慈禪師（Cheng Zhao Hui Ci Chan Shi）、法雨慧源禪師（Fa Yu Hui Yuan Chan Shi）、崇德智澄禪師（Chong De Zhi Cheng Chan Shi）、棲隱有評禪師（Qi Yin You Ping Chan Shi）、定慧云禪師（Ding Hui Yun Chan Shi）、大同旺禪師（Da Tong Wang Chan Shi）、鐵佛因禪師（Tie Fo Yin Chan Shi）、報本法存禪師（Bao Ben Fa Cun Chan Shi）、開聖棲禪師（Kai Sheng Qi Chan Shi）、衡山惟禮禪師（Heng Shan Wei Li Chan Shi）、顯明善孜禪師（Xian Ming Shan Zi Chan Shi）、啟霞惠安禪師（Qi Xia Hui An Chan Shi）、雲門靈侃禪師（Yun Men Ling Kan Chan Shi）、太平元坦禪師（Tai Ping Yuan Tan Chan Shi）、佛日文祖禪師（Fo Ri Wen Zu Chan Shi）、望仙宗禪師（Wang Xian Zong Chan Shi）、五峰用機禪師（Wu Feng Yong Ji Chan Shi）、佛足處祥禪師（Fo Zu Chu Xiang Chan Shi）、明因慧赟禪師（Ming Yin Hui Yun Chan Shi）、西臺其辯禪師（Xi Tai Qi Bian Chan Shi）、開元智譚禪師（Kai Yuan Zhi Tan Chan Shi）、永泰智覺禪師（Yong Tai Zhi Jue Chan Shi）、龍華文喜禪師（Long Hua Wen Xi Chan Shi）、永泰自仁禪師（Yong Tai Zi Ren Chan Shi）、延恩法安禪師（Yan En Fa An Chan Shi）、侍郎楊杰居士（Shi Lang Yang Jie Ju Shi）（以上四十一人見錄）、慈雲慶珰禪師（Ci Yun Qing Dang Chan Shi）、靈巖洞偕禪師（Ling Yan Dong Xie Chan Shi）、桐城詮禪師（Tong Cheng Quan Chan Shi）、凈慧可證禪師（Jing Hui Ke Zheng Chan Shi）、寶林光寂禪師（Bao Lin Guang Ji Chan Shi）、感慈道賓禪師（Gan Ci Dao Bin Chan Shi）、泗洲宗尚禪師（Si Zhou Zong Shang Chan Shi）、白塔晦禪師（Bai Ta Hui Chan Shi）、報恩和禪師（Bao En He Chan Shi）、偃峰簡諸禪師（Yan Feng Jian Zhu Chan Shi）、道吾元泰禪師（Dao Wu Yuan Tai Chan Shi）、無為楚仙禪師（Wu Wei Chu Xian Chan Shi）、報恩應潭禪師（Bao En Ying Tan Chan Shi）、龍門宗賁禪師（Long Men Zong Ben Chan Shi）、顯親順宗禪師（Xian Qin Shun Zong Chan Shi）、長耳相禪師（Chang Er Xiang Chan Shi）、薦福惠洪禪師（Jian Fu Hui Hong Chan Shi）、延福恩禪師（Yan Fu En Chan Shi）、景德普俊禪師（Jing De Pu Jun Chan Shi）、薦福明因禪師（Jian Fu Ming Yin Chan Shi）、開化惠圓禪師（Kai Hua Hui Yuan Chan Shi）、萬壽和禪師（Wan Shou He Chan Shi）、定法本和尚（Ding Fa Ben He Shang）、長蘆鑒禪師（Chang Lu Jian Chan Shi）、墨山有琦禪師（Mo Shan You Qi Chan Shi）、上

【English Translation】 English version: Thereupon, he bowed again as taught and took his leave. Later, residing at Changshui, receiving his teacher's instructions daily, he admonished the assembly, saying: 'The 'Dao' is not attainable through words and images; 'Chan' is not knowable through conjecture and deliberation. Understanding its meaning and penetrating its essence, there is originally no special difference.' Therefore, both the Chan and Teaching schools admired him. He once annotated the Shurangama Sutra and other scriptures, which circulated widely in the world.

Continuation of the Record of the Transmission of the Lamp, Volume Seven (End)

Table of Contents, Continuation of the Record of the Transmission of the Lamp, Volume Eight

The twelfth generation under Dajian (Dajian, refers to Huineng, the Sixth Patriarch) , eighty-three Dharma heirs of Chan Master Tianyi Huai (Tianyi Huai Chan Shi): Chan Master Huilin Yuanzhao Ben (Hui Lin Yuan Zhao Ben Chan Shi), Chan Master Fayun Faxiu (Fa Yun Fa Xiu Chan Shi), Chan Master Huilin Juehai Chong (Hui Lin Jue Hai Chong Chan Shi), Chan Master Changlu Yingfu (Chang Lu Ying Fu Chan Shi), Chan Master Fori Zhicai (Fo Ri Zhi Cai Chan Shi), Chan Master Tianbo Chongyuan (Tian Bo Chong Yuan Chan Shi), Chan Master Ruiyan Zihong (Rui Yan Zi Hong Chan Shi), Chan Master Qixian Zhiqian (Qi Xian Zhi Qian Chan Shi), Chief Seat Jingzhong Fanyan (Jing Zhong Fan Yan Shou Zuo), Chan Master Sanzhu Chonghui (San Zu Chong Hui Chan Shi), Chan Master Zishou Jie (Zi Shou Jie Chan Shi), Chan Master Guanyin Qi (Guan Yin Qi Chan Shi), Chan Master Tiantong Yuanshan (Tian Tong Yuan Shan Chan Shi), Chan Master Changlu Timing (Chang Lu Ti Ming Chan Shi), Chan Master Kaiyuan Zhizi (Kai Yuan Zhi Zi Chan Shi), Chan Master Chengzhao Huici (Cheng Zhao Hui Ci Chan Shi), Chan Master Fayu Huiyuan (Fa Yu Hui Yuan Chan Shi), Chan Master Chongde Zhicheng (Chong De Zhi Cheng Chan Shi), Chan Master Qiyin Youping (Qi Yin You Ping Chan Shi), Chan Master Dinghui Yun (Ding Hui Yun Chan Shi), Chan Master Datong Wang (Da Tong Wang Chan Shi), Chan Master Tiefo Yin (Tie Fo Yin Chan Shi), Chan Master Baoben Facun (Bao Ben Fa Cun Chan Shi), Chan Master Kaisheng Qi (Kai Sheng Qi Chan Shi), Chan Master Hengshan Weili (Heng Shan Wei Li Chan Shi), Chan Master Xianming Shanzi (Xian Ming Shan Zi Chan Shi), Chan Master Qixia Huian (Qi Xia Hui An Chan Shi), Chan Master Yunmen Lingkan (Yun Men Ling Kan Chan Shi), Chan Master Taiping Yuantan (Tai Ping Yuan Tan Chan Shi), Chan Master Fori Wenzu (Fo Ri Wen Zu Chan Shi), Chan Master Wangxian Zong (Wang Xian Zong Chan Shi), Chan Master Wufeng Yongji (Wu Feng Yong Ji Chan Shi), Chan Master Fozu Chuxiang (Fo Zu Chu Xiang Chan Shi), Chan Master Mingyin Huiyun (Ming Yin Hui Yun Chan Shi), Chan Master Xitai Qibian (Xi Tai Qi Bian Chan Shi), Chan Master Kaiyuan Zhitan (Kai Yuan Zhi Tan Chan Shi), Chan Master Yongtai Zhijue (Yong Tai Zhi Jue Chan Shi), Chan Master Longhua Wenxi (Long Hua Wen Xi Chan Shi), Chan Master Yongtai Ziren (Yong Tai Zi Ren Chan Shi), Chan Master Yanen Fa'an (Yan En Fa An Chan Shi), Layman Yang Jie, Vice Minister (Shi Lang Yang Jie Ju Shi) (the above forty-one are recorded), Chan Master Ciyun Qingdang (Ci Yun Qing Dang Chan Shi), Chan Master Lingyan Dongxie (Ling Yan Dong Xie Chan Shi), Chan Master Tongcheng Quan (Tong Cheng Quan Chan Shi), Chan Master Jinghui Kezheng (Jing Hui Ke Zheng Chan Shi), Chan Master Baolin Guangji (Bao Lin Guang Ji Chan Shi), Chan Master Ganci Daobin (Gan Ci Dao Bin Chan Shi), Chan Master Sizhou Zongshang (Si Zhou Zong Shang Chan Shi), Chan Master Baita Hui (Bai Ta Hui Chan Shi), Chan Master Baoen He (Bao En He Chan Shi), Chan Master Yanfeng Jianzhu (Yan Feng Jian Zhu Chan Shi), Chan Master Daowu Yuantai (Dao Wu Yuan Tai Chan Shi), Chan Master Wuwei Chuxian (Wu Wei Chu Xian Chan Shi), Chan Master Baoen Yingtan (Bao En Ying Tan Chan Shi), Chan Master Longmen Zongben (Long Men Zong Ben Chan Shi), Chan Master Xianqin Shunzong (Xian Qin Shun Zong Chan Shi), Chan Master Chang'erxiang (Chang Er Xiang Chan Shi), Chan Master Jianfu Huihong (Jian Fu Hui Hong Chan Shi), Chan Master Yanfu En (Yan Fu En Chan Shi), Chan Master Jingde Pujun (Jing De Pu Jun Chan Shi), Chan Master Jianfu Mingyin (Jian Fu Ming Yin Chan Shi), Chan Master Kaihua Huiyuan (Kai Hua Hui Yuan Chan Shi), Chan Master Wanshou He (Wan Shou He Chan Shi), Monk Dingfa Ben (Ding Fa Ben He Shang), Chan Master Changlu Jian (Chang Lu Jian Chan Shi), Chan Master Moshan Youqi (Mo Shan You Qi Chan Shi), Above

藍文達禪師法海來山禪師同慶智珣禪師上方真禪師無錫應譚禪師寶林種禪師報恩如寶禪師芙容賁禪師白雲有禪師法雨慧深禪師凈眾擇言禪師靈泉和尚茶亭能和尚永泰和尚泗洲惠洪禪師崇化珣禪師全詠和尚(已上四十二人無錄)

續傳燈錄卷第八目錄大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第八

大鑒下第十二世

天衣懷禪師法嗣

東京慧林宗本圓照禪師。常州無錫管氏子。體貌厖碩所事淳厚。年十九依姑蘇承天永安道升禪師出家。巾侍十載剃髮受具。又三年禮辭遊方。至池陽謁振宗。宗舉天親從彌勒內宮而下。無著問云。人間四百年彼天為一晝夜。彌勒於一時中成就五百億天子。證無生法忍。未審說甚麼法。天親曰。只說這個法。如何是這個法。師久而開悟。一日室中問師。即心即佛時如何。曰殺人放火有甚麼難。於是名播寰宇。漕使李公復圭命師開法瑞光。法席曰盛。武林守陳公襄以承天興教二剎命師擇居。蘇人擁道遮留又以凈慈堅請。移文諭。道俗曰。借師三年為此邦植福不敢久占。道俗始從。元豐五年神宗皇帝下詔辟相國寺六十四院為八禪二律。召師為慧林第一祖。既至上遣使問勞。閱三日傳旨。就寺之三門為士民演法。翌日召對延和殿問道賜坐。

【現代漢語翻譯】現代漢語譯本：藍文達禪師、法海來山禪師、同慶智珣禪師、上方真禪師、無錫應譚禪師、寶林種禪師、報恩如寶禪師、芙蓉賁禪師、白雲有禪師、法雨慧深禪師、凈眾擇言禪師、靈泉和尚、茶亭能和尚、永泰和尚、泗洲惠洪禪師、崇化珣禪師、全詠和尚（以上四十二人，沒有記錄）。

續傳燈錄卷第八目錄大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第八

大鑒下第十二世

天衣懷禪師法嗣

東京慧林宗本圓照禪師。常州無錫管氏之子。體貌魁梧，為人淳樸厚道。十九歲時依從姑蘇（今江蘇蘇州）承天永安道升禪師出家。侍奉十年後剃度受戒。又過了三年，向道升禪師告辭，開始遊歷四方。到達池陽（今安徽貴池）拜見振宗禪師。振宗禪師舉例說：天親菩薩從彌勒菩薩的內宮而下，無著菩薩問道：『人間四百年是彼天的一晝夜，彌勒菩薩於一時之中成就五百億天子，證得無生法忍（anutpattika-dharma-ksanti）。不知他說了什麼法？』天親菩薩說：『只說這個法。』如何是這個法？禪師很久之後才開悟。一日，振宗禪師在室內問禪師：『即心即佛時如何？』禪師回答說：『殺人放火有什麼難的？』於是禪師的名聲傳遍天下。漕運使李公復圭命令禪師在瑞光寺開法，法席非常興盛。武林（今浙江杭州）太守陳公襄想讓禪師選擇居住在承天寺或興教寺。蘇州百姓擁堵道路，挽留禪師，又以凈慈寺的名義堅決請求禪師前去。陳公襄移文曉諭道：『借禪師三年，為本地區植福，不敢長久佔用。』蘇州百姓才同意。元豐五年，宋神宗皇帝下詔，將相國寺的六十四院改為八禪二律，召禪師為慧林寺第一代祖師。禪師到達后，皇帝派使者慰問。過了三天，傳旨讓禪師在寺廟的三門為士人和百姓演說佛法。第二天，皇帝在延和殿召見禪師，問道並賜座。

【English Translation】 English version: Chan Master Lan Wenda, Chan Master Fahailai Shan, Chan Master Tongqing Zhixun, Chan Master Shangfang Zhen, Chan Master Wuxi Yingtan, Chan Master Baolin Zhong, Chan Master Bao'en Rubao, Chan Master Furong Ben, Chan Master Baiyun You, Chan Master Fayu Huishen, Chan Master Jingzhong Zeyan, Monk Lingquan, Monk Chating Neng, Monk Yongtai, Chan Master Sizhou Huihong, Chan Master Chonghua Xun, Monk Quan Yong (The above forty-two people have no records).

Table of Contents of Continued Transmission of the Lamp, Volume 8 Taisho Tripitaka Volume 51, No. 2077, Continued Transmission of the Lamp

Continued Transmission of the Lamp, Volume 8

Twelfth Generation under Dajian (Huineng)

Dharma Successor of Chan Master Tianyi Huai

Chan Master Yuanzhao Zongben of Huilin Temple in Tokyo. He was a son of the Guan family in Wuxi, Changzhou. He had a large build and was simple and honest. At the age of nineteen, he became a monk under Chan Master Daosheng of Chengtian Yongan Temple in Gusu (present-day Suzhou, Jiangsu). After serving for ten years, he was tonsured and received the full precepts. Three years later, he bid farewell to Daosheng and began to travel. He arrived at Chiyang (present-day Guichi, Anhui) and visited Chan Master Zhenzong. Zhenzong cited the example of Vasubandhu descending from Maitreya's inner palace, where Asanga asked: 'Four hundred years in the human realm is one day and night in that heaven. Maitreya accomplishes five hundred billion sons of gods in one moment, attaining the Anutpattika-dharma-ksanti (無生法忍). I wonder what Dharma he is teaching?' Vasubandhu said: 'He is only teaching this Dharma.' What is this Dharma?' The Chan Master attained enlightenment after a long time. One day, Chan Master Zhenzong asked him in the room: 'What about the moment of 'mind is Buddha'?' The Chan Master replied: 'What is so difficult about killing people and setting fires?' Thereupon, the Chan Master's name spread throughout the world. The transport commissioner Li Gong Fugui ordered the Chan Master to open a Dharma assembly at Ruiguang Temple, and the Dharma assembly flourished greatly. The governor of Wulin (present-day Hangzhou, Zhejiang), Chen Gong Xiang, wanted the Chan Master to choose to reside at Chengtian Temple or Xingjiao Temple. The people of Suzhou blocked the roads, trying to keep the Chan Master, and resolutely requested him to go to Jingci Temple. Chen Gong Xiang issued a document stating: 'We borrow the Chan Master for three years to plant blessings for this region, and dare not occupy him for long.' Only then did the people of Suzhou agree. In the fifth year of Yuanfeng, Emperor Shenzong of the Song Dynasty issued an edict, converting the sixty-four courtyards of Xiangguo Temple into eight Chan and two Vinaya monasteries, and summoned the Chan Master to be the first patriarch of Huilin Temple. After the Chan Master arrived, the emperor sent an envoy to inquire about his well-being. Three days later, an imperial decree was issued, ordering the Chan Master to expound the Dharma for the scholars and people at the three gates of the temple. The next day, the emperor summoned the Chan Master to the Yanhua Hall, asked him questions, and granted him a seat.

師即跏趺。帝問。卿受業何寺。奏曰。蘇州承天永安。帝大悅賜茶。師即舉盞長吸。又蕩而撼之。帝曰。禪宗方興宜善開導。師奏曰。陛下知有此道如日照臨。臣豈敢自怠。即辭退。帝目送之謂左右曰。真福慧僧也。后帝登遐。命入福寧殿說法。以老乞歸林下得旨。任便雲遊州郡。不得抑令住持。擊鼓辭眾說偈曰。本是無家客。那堪任意游。順風加櫓棹。船子下楊州。既出都城王公貴人送者車騎相屬。師臨別誨之曰。歲月不可把玩。老病不與人期。唯勤修勿怠。是真相為。聞者莫不感涕。晚居靈巖。其嗣法傳道者不可勝紀。僧問。如何是祖師西來意。師曰。韓信臨朝。曰中下之流如何領會。師曰。伏屍萬里。曰早知今日事悔不慎當初。師曰。三皇冢上草離離。問上是天下是地。未審中間是甚麼物。師曰。山河大地。曰恁么則謝師答話。師曰。大地山河。曰和尚何得瞞人。師曰。卻是老僧罪過。上元日僧問。千燈互照絲竹交音。正恁么時佛法在甚麼處。師曰。謝佈施。曰莫便是和尚為人處也無。師曰。大似不齋來。上堂。於一毫端現寶王剎。坐微塵里轉大法輪。拈起拄杖曰。這個是塵。作么生說個轉法輪底道理。山僧今日不惜眉毛。與汝諸人說破。拈起也海水騰波須彌岌峇。放下也四海晏清乾坤肅靜。敢問諸人。且道拈

【現代漢語翻譯】現代漢語譯本師父於是結跏趺坐。皇帝問道：『您在哪座寺廟修行？』師父回答說：『在蘇州承天永安寺。』皇帝非常高興，賜茶。師父接過茶盞，長長地吸了一口，又搖晃了一下。皇帝說：『禪宗正在興起，應該好好引導。』師父回答說：『陛下知道有這種道理，就像太陽照耀一樣，臣怎麼敢懈怠呢？』隨即告辭退下。皇帝目送他離開，對左右的人說：『真是個有福慧的僧人啊！』後來皇帝駕崩，命令師父進入福寧殿說法。師父以年老為由請求回到山林，得到批準。可以隨意雲遊各州郡，不得強行讓他擔任住持。師父擊鼓告別大眾，說了偈語：『本來就是無家之人，哪裡能忍受隨意的遊蕩？順風加上櫓棹，船子下揚州。』離開都城時，王公貴人送行的人車馬相連。師父臨別教誨他們說：『歲月不可玩弄，衰老疾病不會與人約定時間。只有勤奮修行，不要懈怠，才是真正的相互幫助。』聽的人沒有不感動流淚的。師父晚年住在靈巖寺，他的嗣法傳道者數不勝數。有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師父說：『韓信臨朝。』（Han Xin at court.）又問：『中下之流如何領會？』師父說：『伏屍萬里。』（Corpses lie for ten thousand miles.）又問：『早知今日事，悔不慎當初。』師父說：『三皇冢上草離離。』（Grass grows sparsely on the tombs of the Three Emperors.）問：『上面是天，下面是地，不知道中間是什麼東西？』師父說：『山河大地。』（Mountains, rivers, and the great earth.）又問：『這樣說來，就感謝師父的回答了。』師父說：『大地山河。』（The great earth, mountains, and rivers.）又問：『和尚為什麼騙人？』師父說：『卻是老僧的罪過。』（It is this old monk's fault.）上元日，有僧人問：『千燈互相照耀，絲竹樂器交相演奏，正在這個時候，佛法在什麼地方？』師父說：『謝佈施。』（Thank you for the offering.）又問：『莫非這就是和尚為人處世的地方嗎？』師父說：『大似不齋來。』（It seems like you haven't had your meal.）上堂說法時，師父說：『於一毫端現寶王剎（manifesting the jeweled land in the tip of a hair），坐微塵里轉大法輪（turning the great Dharma wheel within a mote of dust）。』拈起拄杖說：『這個是塵，怎麼說個轉法輪的道理？山僧今日不惜眉毛，與汝諸人說破。』拈起也，海水騰波，須彌岌峇（Mount Sumeru trembles）；放下也，四海晏清，乾坤肅靜。敢問諸人，且道拈起

【English Translation】 English version The Master then sat in the lotus position. The Emperor asked, 'At which temple did you receive your training?' The Master replied, 'At Chengtian Yong'an Temple in Suzhou.' The Emperor was greatly pleased and offered tea. The Master took the cup, took a long sip, and then shook it. The Emperor said, 'The Chan (Zen) school is flourishing; it should be well guided.' The Master replied, 'Your Majesty knows this principle as clearly as the sun shines. How dare I be negligent?' He then took his leave. The Emperor watched him go and said to those around him, 'Truly a monk of great fortune and wisdom!' Later, when the Emperor passed away, he ordered the Master to enter Funing Hall to preach the Dharma. The Master requested to return to the mountains due to old age and received approval. He was allowed to travel freely to various prefectures and counties, and was not to be forced to serve as abbot. The Master beat the drum to bid farewell to the assembly and spoke a verse: 'Originally a homeless person, how can I bear to wander at will? With the wind and oars, the boatman goes down to Yangzhou.' When leaving the capital, the princes and nobles who saw him off filled the roads with carriages and horses. The Master, at parting, taught them, 'Time cannot be trifled with, and old age and sickness do not wait for anyone. Only diligent practice, without laziness, is true mutual help.' Those who heard this were all moved to tears. In his later years, the Master resided at Lingyan Temple, and his Dharma heirs and those who transmitted the Way were too numerous to count. A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West (Zushi Xilai Yi)?' The Master said, 'Han Xin at court (Han Xin lin chao).' The monk asked, 'How can those of middle and lower capacity understand this?' The Master said, 'Corpses lie for ten thousand miles (Fu shi wan li).' The monk asked, 'Knowing what I know today, I regret not being careful in the beginning.' The Master said, 'Grass grows sparsely on the tombs of the Three Emperors (San Huang zhong shang cao li li).' The monk asked, 'Above is heaven, below is earth, what is in between?' The Master said, 'Mountains, rivers, and the great earth (Shan he da di).' The monk said, 'In that case, I thank the Master for the answer.' The Master said, 'The great earth, mountains, and rivers (Da di shan he).' The monk asked, 'Why does the Master deceive people?' The Master said, 'It is this old monk's fault (Que shi lao seng zui guo).' On the Lantern Festival, a monk asked, 'Thousands of lamps illuminate each other, and the sounds of silk and bamboo instruments intertwine. At this very moment, where is the Buddha-dharma?' The Master said, 'Thank you for the offering (Xie bu shi).' The monk asked, 'Is this perhaps where the Master's way of being is?' The Master said, 'It seems like you haven't had your meal (Da si bu zhai lai).' In an ascending the hall Dharma talk, the Master said, 'Manifesting the jeweled land in the tip of a hair (Yu yi hao duan xian bao wang cha), turning the great Dharma wheel within a mote of dust (Zuo wei chen li zhuan da fa lun).' Picking up his staff, he said, 'This is dust. How do you explain the principle of turning the Dharma wheel? This old monk will not spare his eyebrows today and will explain it to you all.' When picked up, the sea water surges and Mount Sumeru trembles (Hai shui teng bo, Xumi jiba); when put down, the four seas are calm and the universe is still. I dare to ask you all, what about picking

起即是放下即是當斷不斷。兩重公案。擊禪床下座。上堂。看看爍爍瑞光照大千界。百億微塵國土。百億大海水。百億須彌山。百億日月。百億四天下。乃至微塵剎土皆于光中一時發現。諸仁者。還見么。若也見得許汝親在瑞光。若也不見莫道瑞光不照。好參上堂。頭圓像天足方似地。古貌棱層丈夫意氣。趯倒須彌踏翻海水。帝釋與龍王無著身處。乃拈拄杖曰。卻來拄杖上迴避咄。任汝神通變化。究竟須歸這裡。以拄杖卓一下。師全身塔于蘇之靈巖。

東京法雲寺法秀圓通禪師。秦州隴城辛氏子。母夢老僧托宿。覺而有娠。先是麥積山老僧與應干寺魯和尚者善。嘗欲從魯遊方。魯老之既去緒語曰。他日當尋我竹鋪坡前鐵場嶺下。魯后聞其所俄有兒生。即往觀焉。兒為一笑。三歲愿隨魯歸。遂從魯姓。十九試經圓具。勵志講肆習圓覺華嚴妙入精義。因聞無為軍鐵佛寺懷禪師法席之盛。徑往參謁。懷問曰。座主講甚麼經。師曰。華嚴。曰華嚴以何為宗。師曰。法界為宗。曰法界以何為宗。師曰。以心為宗。曰心以何為宗。師無對。懷曰。毫釐有差天地懸隔。汝當自看必有發明。后聞僧舉白兆參報慈。情未生時如何。慈曰隔。師忽大悟。直詣方丈陳其所證。懷曰。汝真法器。吾宗異日在汝行矣。初住龍舒四面。后詔居

【現代漢語翻譯】現代漢語譯本：『起』即是『放下』，『即是』當斷不斷。這是兩重公案。擊禪床後下座。上堂說法：看看這閃爍的瑞光照耀著大千世界，百億微塵國土，百億大海水，百億須彌山（Sumeru，佛教宇宙觀中的山），百億日月，百億四天下（catursamudra，四大部洲），乃至微塵般的剎土都於光中一時顯現。諸位仁者，還看見了嗎？如果看見了，就允許你親身處於瑞光之中。如果沒看見，也不要說瑞光沒有照耀。好好參悟這上堂說法：頭圓像天，足方似地，古貌棱層，丈夫意氣。能趯倒須彌山，踏翻大海水，讓帝釋（Indra，佛教中的天神）與龍王（Nāga，佛教中的龍神）都無處安身。於是拿起拄杖說：卻來，拄杖上回避！咄！任憑你神通變化，最終須歸於此。用拄杖敲擊一下。禪師全身塔位於蘇州的靈巖山。

東京法雲寺法秀圓通禪師，是秦州隴城辛氏之子。他的母親夢見一位老僧前來托宿，醒來后就有了身孕。先前，麥積山的老僧與應干寺的魯和尚交好，曾想跟隨魯和尚遊方。魯和尚臨走時留下話語說：『將來應當在竹鋪坡前鐵場嶺下尋找我。』魯和尚後來聽說辛氏所住的地方果然有個孩子出生，就前去觀看，那孩子對他一笑。三歲時，孩子願意跟隨魯和尚回去，於是就跟隨魯和尚姓魯。十九歲時，通過試經圓滿具足戒。立志于講習，精研《圓覺經》（Sūrangama Samādhi Sūtra）和《華嚴經》（Avataṃsaka Sūtra），深入精妙的義理。後來聽說無為軍鐵佛寺懷禪師的法席非常興盛，就直接前去參謁。懷禪師問道：『座主講什麼經？』禪師回答說：『《華嚴經》。』懷禪師說：『《華嚴經》以什麼為宗？』禪師回答說：『以法界為宗。』懷禪師說：『法界以什麼為宗？』禪師回答說：『以心為宗。』懷禪師說：『心以什麼為宗？』禪師無言以對。懷禪師說：『毫釐有差，天地懸隔。你應當自己去看，必定會有所發明。』後來，禪師聽僧人舉白兆參報慈的公案，『情未生時如何？』報慈回答說『隔』。禪師忽然大悟，直接前往方丈室陳述自己所證悟的。懷禪師說：『你真是法器，我的宗派將來會在你這裡發揚光大。』禪師最初住在龍舒四面山，後來奉詔住持

【English Translation】 English version: 'Rising' is 'releasing', 'is' when you should cut but don't. These are two koans. He struck the Zen platform and descended. Ascending the hall, he said: Look, the radiant light shines upon the great thousand worlds, hundreds of billions of dust-mote lands, hundreds of billions of great ocean waters, hundreds of billions of Mount Sumeru (Sumeru, the mountain in Buddhist cosmology), hundreds of billions of suns and moons, hundreds of billions of four continents (catursamudra, the four great continents), even dust-mote lands all appear in the light at once. Benevolent ones, do you see it? If you see it, you are allowed to be personally present in the radiant light. If you don't see it, don't say the radiant light doesn't shine. Meditate well on this ascending the hall: The head is round like the sky, the feet are square like the earth, the ancient appearance is layered, the spirit of a great man. Able to overturn Mount Sumeru, trample over the great ocean waters, leaving Indra (Indra, a deity in Buddhism) and the Dragon Kings (Nāga, dragons in Buddhism) with nowhere to rest. Then, picking up his staff, he said: Come back, avoid it on the staff! DOH! No matter your supernatural powers and transformations, ultimately you must return here. He struck the ground once with the staff. The master's complete body pagoda is at Lingyan Mountain in Suzhou.

Zen Master Fayun Fashiu Yuantong of Tokyo Fayun Temple was the son of the Xin family of Longcheng, Qinzhou. His mother dreamed of an old monk seeking lodging, and upon waking, she was pregnant. Previously, an old monk of Maiji Mountain was friends with the monk Lu of Yinggan Temple and had wanted to travel with Lu. When Lu was about to leave, he said: 'In the future, you should look for me before the Bamboo Shop Slope, below Iron Field Ridge.' Later, Lu heard that a child had indeed been born where the Xin family lived, so he went to see him, and the child smiled at him. At the age of three, the child wished to return with Lu, so he took Lu's surname. At nineteen, he fully received the precepts after passing the scripture examination. He devoted himself to lecturing, studying the Sūrangama Samādhi Sūtra (Yuánjué Jīng) and the Avataṃsaka Sūtra (Huáyán Jīng), deeply entering into their profound meanings. Later, hearing of the flourishing Dharma seat of Zen Master Huai of Tiefosi Temple in Wuwei Army, he went directly to pay his respects. Zen Master Huai asked: 'What sutra does the lecturer teach?' The master replied: 'The Avataṃsaka Sūtra.' Zen Master Huai said: 'What does the Avataṃsaka Sūtra take as its principle?' The master replied: 'It takes the Dharmadhatu as its principle.' Zen Master Huai said: 'What does the Dharmadhatu take as its principle?' The master replied: 'It takes the mind as its principle.' Zen Master Huai said: 'What does the mind take as its principle?' The master was speechless. Zen Master Huai said: 'A difference of a hair's breadth is a separation as great as heaven and earth. You should look into it yourself, and you will surely have an awakening.' Later, the master heard a monk cite Baizhao's question to Bao Ci, 'What is it when feelings have not yet arisen?' Bao Ci replied, 'Separation.' The master suddenly had a great awakening and went directly to the abbot's room to present his realization. Zen Master Huai said: 'You are truly a vessel of the Dharma; my school will surely flourish through you in the future.' The master first resided at Simian Mountain in Longshu, and later was ordered to reside at

長蘆法雲為鼻祖。神宗皇帝上仙。宣就神御前說法。賜圓通號。僧問。不離生死而得涅槃。不出魔界而入佛界。此理如何。師曰。赤土搽牛奶。曰謝師答話。師曰。爾話頭道甚麼。僧擬議。師便喝。問陽春二三月萬物盡生芽。未審道芽還增長也無。師曰。自家看。取曰莫便是指示處么。師曰。芭蕉高多少。曰野火燒不盡春風吹又生。師曰。這個是白公底。爾底作么生。曰且待別時。師曰。看爾道不出。上堂。看風使帆正是隨波逐浪。載斷眾流未免依前滲漏。量才補職甯越短長。買帽相頭難得恰好。直饒上不見天下不見地。東西不辯南北不分。有甚麼用處。任是純鋼打就生鐵鑄成。也須額頭汗出。總不恁么如何商量。良久曰。赤心片片誰知得。笑殺黃梅石女兒。上堂。山僧不會巧說。大都應個時節。相喚吃碗茶湯。亦無祖師妙訣。禪人若也未相諳踏著。秤錘硬似鐵。上堂。秋云秋水青山滿目。這裡明得千足萬足。其或未然。道士倒騎牛參。上堂寒雨細朔風。高吹沙走。石拔木鳴條。諸人盡知有。且道風作何色。若識得去許爾具眼。若也不識莫怪相瞞參。上堂。少林九年冷坐。卻被神光覷破。如今玉石難分。只得麻纏紙里。還會么。笑我者多哂我者少。上堂。衲僧家高揖釋迦不拜彌勒未為分外。只如半偈亡軀一句投火。又

【現代漢語翻譯】現代漢語譯本長蘆法雲（Changlu Fayun，人名）是鼻祖。神宗皇帝（Emperor Shenzong，人名）駕崩。宣召（Changlu Fayun）到神宗皇帝御前說法，賜號圓通（Yuantong）。有僧人問：『不離生死而得涅槃（Nirvana，佛教概念，指解脫），不出魔界而入佛界，這是什麼道理？』法雲禪師說：『赤土搽牛奶。』僧人說：『謝謝師父的回答。』法雲禪師說：『你剛才的話頭是什麼？』僧人猶豫不決，法雲禪師便喝斥。有僧人問：『陽春二三月，萬物都生出新芽，不知道道芽是否也在增長？』法雲禪師說：『自家看。』僧人說：『莫非這就是指示之處嗎？』法雲禪師說：『芭蕉高多少？』僧人說：『野火燒不盡，春風吹又生。』法雲禪師說：『這是白居易（Bai Juyi，人名）的詩句，你自己的見解是什麼？』僧人說：『且待以後再說。』法雲禪師說：『看你道不出來。』法雲禪師上堂說法：『看風使帆，正是隨波逐浪。載斷眾流，未免依前滲漏。量才補職，甯越短長。買帽相頭，難得恰好。直饒上不見天，下不見地，東西不辨，南北不分，有什麼用處？任是純鋼打就，生鐵鑄成，也須額頭汗出。總不恁么，如何商量？』良久，法雲禪師說：『赤心片片誰知得，笑殺黃梅石女兒。』法雲禪師上堂說法：『山僧不會巧說，大都應個時節。相喚吃碗茶湯，亦無祖師妙訣。禪人若也未相諳踏著，秤錘硬似鐵。』法雲禪師上堂說法：『秋云秋水，青山滿目。這裡明得千足萬足。其或未然，道士倒騎牛參。』法雲禪師上堂說法：『寒雨細，朔風高吹沙走。石拔木鳴條。諸人盡知有。且道風作何色？若識得去許爾具眼。若也不識莫怪相瞞參。』法雲禪師上堂說法：『少林（Shaolin，地名）九年冷坐，卻被神光（Shenguang，人名）覷破。如今玉石難分，只得麻纏紙里。還會么？笑我者多哂我者少。』法雲禪師上堂說法：『衲僧家高揖釋迦（Sakyamuni，佛教創始人）不拜彌勒（Maitreya，未來佛）未為分外。只如半偈亡軀一句投火。又』

【English Translation】 English version Changlu Fayun (Changlu Fayun, a person's name) was the first patriarch. Emperor Shenzong (Emperor Shenzong, a person's name) passed away. (Changlu Fayun) was summoned to preach before Emperor Shenzong and was granted the title Yuantong. A monk asked: 'To attain Nirvana (Nirvana, a Buddhist concept, referring to liberation) without leaving birth and death, to enter the Buddha realm without leaving the realm of demons, what is the principle behind this?' Chan Master Fayun said: 'Rubbing milk into red soil.' The monk said: 'Thank you for the master's answer.' Chan Master Fayun said: 'What was the topic of your question just now?' The monk hesitated, and Chan Master Fayun immediately shouted. A monk asked: 'In the second or third month of spring, all things sprout, I wonder if the Dao-sprout is also growing?' Chan Master Fayun said: 'Look for yourself.' The monk said: 'Could this be the point of instruction?' Chan Master Fayun said: 'How tall is the banana tree?' The monk said: 'Wildfires cannot burn it out, the spring breeze blows and it grows again.' Chan Master Fayun said: 'This is Bai Juyi's (Bai Juyi, a person's name) poem, what is your own understanding?' The monk said: 'Let's wait until another time.' Chan Master Fayun said: 'See, you can't say it.' Chan Master Fayun ascended the hall to preach: 'Using the sail according to the wind is precisely following the waves. Even if you cut off the flow of all streams, you will inevitably still leak as before. Assigning positions according to talent, it is better to be slightly short or long. Buying a hat by looking at the head, it is difficult to get it just right. Even if you don't see the sky above, and you don't see the ground below, you can't distinguish east from west, and you can't distinguish north from south, what's the use? Even if it is made of pure steel or cast from pig iron, you still have to sweat on your forehead. If it's not like this, how can we discuss it?' After a long while, Chan Master Fayun said: 'Who knows the sincerity of the heart, laughing at the stone girl of Huangmei.' Chan Master Fayun ascended the hall to preach: 'This mountain monk is not good at clever words, mostly just responding to the occasion. Inviting each other to have a bowl of tea, there are no subtle tricks of the patriarchs either. If the Chan practitioners are not familiar with it, stepping on it, the weight is as hard as iron.' Chan Master Fayun ascended the hall to preach: 'Autumn clouds, autumn water, green mountains fill the eyes. Understanding this here is completely sufficient. If not, a Taoist priest rides a cow backwards to participate.' Chan Master Fayun ascended the hall to preach: 'Cold rain is fine, the north wind blows high, carrying sand. Stones are uprooted, and branches of trees are making noise. Everyone knows this. But tell me, what color is the wind? If you can recognize it, I will allow you to have eyes. If you don't recognize it, don't blame me for deceiving you.' Chan Master Fayun ascended the hall to preach: 'Sitting coldly for nine years in Shaolin (Shaolin, a place name), but was seen through by Shenguang (Shenguang, a person's name). Now that jade and stone are difficult to distinguish, we can only wrap them in paper with hemp. Do you understand? Many laugh at me, few ridicule me.' Chan Master Fayun ascended the hall to preach: 'For a monastic, bowing deeply to Sakyamuni (Sakyamuni, the founder of Buddhism) and not bowing to Maitreya (Maitreya, the future Buddha) is not excessive. Just like sacrificing one's body for half a verse and throwing oneself into the fire with one sentence. Also'

圖個甚麼。良久曰。彼彼住山人。何須更說破。師示疾謂眾曰。老僧六處住。持有煩知事首座。大眾今來四大不堅。火風將散。各宜以道自安無違吾囑。遂曰。來時無物去時空。南北東西事一同。六處住持無所補。師良久。監寺惠當進曰。和尚何不道末後句。師曰。珍重珍重。言訖而逝。

東京相國慧林院若沖覺海禪師。江寧府鐘氏子。上堂。碧落靜無雲。秋空明有月。長江瑩如練。清風來不歇。林下道人幽。相看情共悅。諸仁者適來道個清風明月。猶是建化門中事。作么生是道人分上事。良久曰。間來石上觀流水。欲洗禪衣未有塵。上堂。無邊義海咸歸顧盻之中。萬象形容盡入照臨之內。爾諸人筑著磕著。因甚麼卻不知。良久曰。莫怪山僧太多事。光陰如箭急相催。珍重。

真州長蘆應夫廣照禪師滁州蔣氐氏。僧問。古者道。如來禪即許老兄會。祖師禪未夢見在。未審如來禪與祖師禪是同是別。師曰。一箭過新羅。僧擬議。師便喝。問識得衣中寶時如何。師曰。爾試拈出看。僧展一手。師曰。不用指東畫西。寶在甚麼處。曰爭奈學人用得。師曰。爾試用看。僧拂坐具一下。師曰。眾人笑爾。上堂召眾曰。江山繞檻宛如水墨屏風。殿閣凌空麗若神仙洞府。森羅萬象海印交參。一道神光更無遮障。諸人還會

【現代漢語翻譯】現代漢語譯本：圖個什麼？良久說：『那些住在山裡的人，何須我再多說破呢？』禪師示疾，對眾人說：『老僧我六處安住，持有煩惱，告知首座。大眾如今四大不堅固，火風將要消散。各自應當用道來安頓自己，不要違揹我的囑咐。』於是說：『來時一無所有，去時空空蕩蕩，南北東西都是一樣。六處安住也無濟於事。』禪師沉默良久。監寺惠當進言：『和尚為何不說最後的偈句？』禪師說：『珍重，珍重。』說完就去世了。

東京相國慧林院若沖覺海禪師（Ruo Chong Juehai Chanshi），是江寧府鐘氏之子。上堂開示：『碧藍的天空靜謐無雲，秋天的天空明亮有月。長江清澈如絲絹，清風吹來永不停歇。林下的修行人幽靜，彼此相看情意喜悅。』各位，剛才說的清風明月，仍然是方便教化的事。怎樣才是修行人本分上的事？良久說：『偶爾在石頭上觀看流水，想要洗禪衣卻還沒有沾染塵埃。』上堂開示：『無邊的義理之海都歸於顧盼之中，萬象的形狀都進入照耀之內。』你們這些人碰到磕到，為什麼卻不知道？良久說：『不要怪山僧我太多事，光陰如箭催人急。珍重。』

真州長蘆應夫廣照禪師（Yingfu Guangzhao Chanshi）是滁州蔣氏之子。有僧人問：『古人說，如來禪或許老兄你會，祖師禪還沒夢見過。』請問如來禪和祖師禪是相同還是不同？禪師說：『一箭射過新羅（Xinluo）。』僧人猶豫。禪師便喝斥。問：『認識衣中寶的時候如何？』禪師說：『你試著拈出來看看。』僧人伸出一隻手。禪師說：『不用指東畫西。寶在什麼地方？』僧人說：『奈何學人能用它。』禪師說：『你試著用用看。』僧人拂了一下坐具。禪師說：『眾人笑你。』上堂召集眾人說：『江山環繞欄桿宛如水墨屏風，殿閣高聳凌空美麗如同神仙洞府。森羅萬象海印交參，一道神光更無遮障。』各位會嗎？

【English Translation】 English version: What are you seeking? After a long pause, he said, 'Those who dwell in the mountains, why should I explain further?' The master, showing signs of illness, said to the assembly, 'This old monk dwells in the six senses, holding onto vexations, informing the head seat. Now, the four elements of the body are weakening, and the fire and wind are about to dissipate. Each of you should settle yourselves with the Dao and not disobey my instructions.' Then he said, 'Coming, there was nothing; going, there is emptiness. North, south, east, and west are all the same. Dwelling in the six senses is of no help.' The master remained silent for a long time. The supervisor, Hui Dang, stepped forward and said, 'Why doesn't the master speak the final verse?' The master said, 'Take care, take care.' And with that, he passed away.

Zen Master Ruo Chong Juehai (Ruo Chong Juehai Chanshi) of Huilin Temple in Xiangguo, Tokyo, was the son of the Zhong family of Jiangning Prefecture. He ascended the Dharma hall and said, 'The azure sky is still and cloudless, the autumn sky is bright with the moon. The Yangtze River is clear like silk, and the gentle breeze never ceases. The Daoist in the forest is secluded, and they look at each other with shared joy.' All of you, what you just spoke of, the clear breeze and bright moon, are still matters within the realm of expedient teachings. What is the matter of one's own share as a practitioner? After a long pause, he said, 'Occasionally, I watch the flowing water on the rocks, wanting to wash my Zen robe, but it has not yet been stained by dust.' Ascending the Dharma hall, he said, 'The boundless ocean of meaning all returns to a glance, and the forms of all phenomena enter within the illumination.' You people bump into things, why do you not know? After a long pause, he said, 'Don't blame this mountain monk for being too meddlesome; time flies like an arrow, urging us on. Take care.'

Zen Master Yingfu Guangzhao (Yingfu Guangzhao Chanshi) of Changlu in Zhenzhou was the son of the Jiang family of Chuzhou. A monk asked, 'The ancients said, 'You may understand the Tathagata Zen, but you haven't even dreamed of the Patriarchal Zen.' May I ask, are the Tathagata Zen and the Patriarchal Zen the same or different?' The master said, 'An arrow shot past Xinluo (Xinluo).' The monk hesitated. The master then shouted. He asked, 'What is it like when one recognizes the treasure in one's robe?' The master said, 'Try to pick it out and show me.' The monk extended a hand. The master said, 'No need to point east and draw west. Where is the treasure?' The monk said, 'But the student can use it.' The master said, 'Try to use it.' The monk flicked the sitting mat once. The master said, 'Everyone is laughing at you.' Ascending the Dharma hall, he summoned the assembly and said, 'The mountains and rivers surround the railing like a landscape painting, the palaces soar into the sky, beautiful like the abode of immortals. The myriad phenomena interpenetrate like the sea-seal, and a single divine light has no obstruction.' Do you all understand?

么。良久曰。寥寥天地問獨立望何極參。上堂顧大眾曰。這個為甚麼擁不聚撥不散。風吹不入水灑不著。火燒不得刀斫不斷。是個甚麼。眾中莫有釘嘴鐵舌底衲僧。試為山僧定當看。還有么。良久曰。若無山僧今日失利。久立。

臨安府佛日智才禪師臺州金氏子。僧問。如何是道。師曰。水冷生冰。曰如何是道中人。師曰。春雪易消。曰如何談論。師鳴指一下。問東西密相付。為甚麼眾人皆知。師曰。春無三日晴。曰特伸請益。師曰。拖泥帶水。曰學人到這裡卻不會。師曰。賊身已露。上堂。城裡喧繁空山寂靜。然雖如此。動靜一如死生不二。四時輪轉物理湛然。夏不去而秋自來。風不涼而人自爽。今也古也不改絲毫。誰少誰多身無二用。諸禪德既身。無二用。為甚麼龍女現十八變。君不見。弄潮須是弄潮人。珍重。上堂。風雨蕭騷塞汝耳根。落葉交加塞汝眼根。香臭叢雜塞汝鼻根。冷熱甘甜塞汝舌根。衣綿溫冷塞汝身根。顛倒妄想塞汝意根。諸禪德。直饒汝翻得轉。也是平地骨堆參。上堂。嚴風颳地大野清寒。萬里草離衰。千山樹黯黲。蒼鷹得勢俊鶻橫飛。頗稱衲僧缽囊高掛獨步遐方。似猛將出荒郊臨機須扣敵。今日還有么。良久曰。匣中寶劍袖裡金錘。幸遇太平掛向壁上。參。上堂。諸禪德還知么。山僧生

【現代漢語翻譯】現代漢語譯本：（禪師）沉默良久，說道：『在這空曠的天地間，獨自站立，能望到什麼盡頭呢？』（禪師）上堂說法，看著大眾說：『這個東西，為什麼聚攏不起來，撥弄不開散？風吹不進去，水潑不著。火燒不掉，刀砍不斷。這是個什麼？』『大眾中莫有能言善辯的僧人，試著為老衲定奪看看。還有嗎？』（禪師）沉默良久，說道：『如果沒有，老衲今天就輸了。』說完站立許久。

臨安府佛日智才禪師，臺州金氏之子。有僧人問：『什麼是道？』禪師說：『水冷結冰。』（僧人）問：『什麼是道中人？』禪師說：『春天的雪容易消融。』（僧人）問：『如何談論道？』禪師彈了一下手指。（僧人）問：『東西秘密相授，為什麼眾人都知道？』禪師說：『春天沒有連續三天的晴朗。』（僧人）說：『特來請教。』禪師說：『拖泥帶水。』（僧人）說：『學人到這裡卻不會。』禪師說：『賊身已經暴露。』（禪師）上堂說法：『城裡喧鬧繁華，空山寂靜。雖然如此，動與靜是一樣的，生與死沒有分別。四季輪轉，萬物自然。夏天過去，秋天自然到來；風不涼爽，人自然感到清爽。現在也好，過去也好，絲毫沒有改變。誰少誰多？身體沒有兩種用途。各位禪德既然身體沒有兩種用途，為什麼龍女能顯現十八種變化？你們沒聽說過嗎？弄潮必須是弄潮的人。』珍重。（禪師）上堂說法：『風雨蕭瑟，堵塞你的耳朵；落葉交加，堵塞你的眼睛；香臭混雜，堵塞你的鼻子；冷熱甘甜，堵塞你的舌頭；衣衫的溫暖寒冷，堵塞你的身體；顛倒的妄想，堵塞你的意識。各位禪德，即使你們能翻轉這些，也只是平地上的墳堆罷了。』（禪師）上堂說法：『寒風颳地，廣闊的原野一片清冷；萬里草枯萎，千山樹木灰暗。蒼鷹得勢，俊鶻橫飛。很適合僧人缽囊高掛，獨自遠行。像猛將出征荒郊，臨機應變克敵制勝。今天還有這樣的人嗎？』（禪師）沉默良久，說道：『匣中的寶劍，袖裡的金錘，幸好遇到了太平盛世，掛在墻壁上吧。』（禪師）上堂說法：『各位禪德還知道嗎？老衲生』

【English Translation】 English version: After a long silence, (the Zen master) said, 'Standing alone in this vast heaven and earth, what end can one see?' Ascending the hall to preach, (the Zen master) looked at the assembly and said, 'This thing, why can't it be gathered together, or scattered when pushed? Wind cannot blow it in, water cannot splash it. Fire cannot burn it, a knife cannot cut it. What is it?' 'Among you, is there a monk with a sharp tongue and iron mouth who can try to determine it for this old monk? Is there anyone?' After a long silence, (the Zen master) said, 'If there is none, this old monk will lose today.' He then stood for a long time.

Zen Master Fouri Zicai of Lin'an Prefecture, son of the Jin family of Taizhou. A monk asked, 'What is the Dao (the Way)?' The master said, 'Cold water turns to ice.' (The monk) asked, 'What is a person of the Dao?' The master said, 'Spring snow melts easily.' (The monk) asked, 'How to discuss the Dao?' The master snapped his fingers once. (The monk) asked, 'Things are secretly imparted, why do all people know?' The master said, 'Spring has no three days of sunshine.' (The monk) said, 'I especially come to ask for instruction.' The master said, 'Dragging mud and water.' (The monk) said, 'This student comes here but does not understand.' The master said, 'The thief's body is already exposed.' (The Zen master) ascended the hall to preach: 'The city is noisy and bustling, the empty mountain is quiet. Although this is so, movement and stillness are the same, birth and death are not different. The four seasons revolve, and the nature of things is clear. Summer goes away, and autumn comes naturally; the wind is not cool, and people naturally feel refreshed. Whether now or in the past, there is no change at all. Who is less, who is more? The body has no two uses. Since all of you Zen practitioners have no two uses for your bodies, why can the Dragon Girl manifest eighteen transformations? Haven't you heard? To play with the tide, you must be a tide player.' Treasure this. (The Zen master) ascended the hall to preach: 'Wind and rain rustle, blocking your ears; falling leaves intertwine, blocking your eyes; fragrant and foul smells mix, blocking your nose; cold, hot, sweet, and bitter, blocking your tongue; the warmth and coldness of clothing, blocking your body; inverted delusions, blocking your mind. All of you Zen practitioners, even if you can turn these around, it is just a mound of bones on flat ground.' (The Zen master) ascended the hall to preach: 'The cold wind sweeps the ground, the vast wilderness is desolate and cold; ten thousand miles of grass wither, a thousand mountains of trees are dim. The goshawk gains power, the swift falcon flies horizontally. It is quite suitable for monks to hang their alms bowls high and travel alone to distant places. Like a fierce general going out to the wilderness, adapting to the situation to overcome the enemy. Are there such people today?' After a long silence, (the Zen master) said, 'The precious sword in the box, the golden hammer in the sleeve, fortunately, we have encountered a peaceful and prosperous age, hang them on the wall.' (The Zen master) ascended the hall to preach: 'Do all of you Zen practitioners know? This old monk was born'

身父母一時喪了。直是無依倚處。以手槌胸曰。蒼天蒼天。復顧大眾良久曰。爾等諸人也是鐵打心肝。便下座。上堂舉柏樹子話。師曰。趙州庭柏說與禪客。黑漆屏風松羅亮隔。僧問。如何是無為師曰。山前雪半消。曰請師方便。師曰。水聲轉嗚咽。

北京天缽寺重元文慧禪師。青州千乘孫氏子。母夢于佛前吞一金果后乃誕。師相儀殊特迥異群童。十七出家冠歲圓具。初游講肆頗達宗教。嘗宴坐古室。忽聞空中有告師。學上乘者無滯於此。驚駭出視杳無人跡。翌日客至出寒山集。師一覽之即慕參玄。至天衣法席。遇眾請益。豁然大悟。衣印可曰。此吾家千里駒也。出世后僧問。如何是禪。師曰。入籠入檻。僧拊掌。師曰。跳得出是好手。僧擬議。師曰了。問如何是透法身句。師曰。上是天下是地。上堂。冬不受寒夏不受熱。身上衣口中食應時應節。即非天。然自然。儘是人人膏血。諸禪德山僧恁么說話。為是世法為是佛法。若也擇得分明。萬兩黃金亦消得。喝一喝。上堂福勝一片地。行也任爾行。住也任爾住。步步踏著始知落處。若未然者。直須退步腳下看取咄。上堂。古今天地萬象森然。歲歲秋收冬藏。人人道我總會。還端的也無。直饒端的比他。雞足峰前。是甚麼閑事。良久曰。今朝十月初旬天寒不得普請

【現代漢語翻譯】現代漢語譯本：雙親在短時間內相繼去世，我真是無所依靠。我捶胸頓足，呼喊道：『蒼天啊，蒼天啊！』又回頭看了看大家，良久說道：『你們這些人也是鐵石心腸。』便走下座位。上堂時，他引用了趙州柏樹子的話。禪師說：『趙州庭前的柏樹是說給禪客聽的，它像黑漆屏風一樣，將松樹和羅網隔開。』有僧人問：『什麼是無為？』禪師回答：『山前的雪已經消融了一半。』僧人說：『請禪師開示方便之門。』禪師說：『水聲變得更加嗚咽。』北京天缽寺的重元文慧禪師，是青州千乘孫氏之子。他的母親夢見在佛前吞下一顆金色的果實，之後就生下了他。禪師的相貌和儀態非常特殊，與其他的孩子迥然不同。十七歲出家，二十歲時受具足戒。最初遊學于講經說法之處，對宗教頗有領悟。曾經在古老的房間里靜坐，忽然聽到空中有聲音告訴他：『學習上乘佛法的人，不應該停留在這裡。』他驚恐地出去觀看，卻看不到任何人的軌跡。第二天，有客人來訪，拿出了《寒山集》。禪師看了一遍，就非常仰慕參禪。他來到天衣義懷禪師的座下，遇到眾人請教佛法，他豁然大悟。天衣義懷禪師認可他說：『這是我家的千里駒啊！』他出任住持后，有僧人問：『什麼是禪？』禪師說：『進入籠子，進入柵欄。』僧人拍手稱讚。禪師說：『跳得出來才是好手。』僧人猶豫不決。禪師說：『明白了。』問：『什麼是透法身句？』禪師說：『上是天，下是地。』上堂時說：『冬天不受寒冷，夏天不受炎熱，身上的衣服，口中的食物，應時應節。』既不是天然的，也不是自然而然的，全部都是人們的血汗。各位禪德，山僧我這樣說話，是世俗之法，還是佛法？如果能夠分辨清楚，萬兩黃金也能夠承受得起。』喝一聲。上堂時說：『福勝是一片土地，行走也任憑你行走，居住也任憑你居住，每一步都踏著，才知道落腳之處。如果不是這樣，就必須退後一步，看看腳下。咄！』上堂時說：『古往今來，天地萬象森然羅列。年年秋收冬藏。人們都說我全部都會，真的如此嗎？即使真的如此，比起雞足峰前，又算得了什麼閑事？』良久說道：『今天十月初旬，天氣寒冷，不宜進行普請（集體勞作）。』

【English Translation】 English version: My parents passed away one after another in a short time, leaving me truly without any support. I beat my chest and cried out, 'Oh heavens, oh heavens!' Then, turning to look at everyone, I said after a long pause, 'You all have hearts of stone.' Then he stepped down from the seat. When ascending the hall, he quoted the words of Zhaozhou's cypress tree. The Zen master said, 'The cypress tree in Zhaozhou's courtyard is spoken to Zen practitioners; it is like a black lacquer screen, separating the pine trees and nets.' A monk asked, 'What is non-action (wuwei)?' The Zen master replied, 'The snow in front of the mountain has melted by half.' The monk said, 'Please, Zen master, open the door of expedient means.' The Zen master said, 'The sound of the water becomes even more mournful.' Zen Master Chongyuan Wenhui of Tianbo Temple in Beijing was a son of the Sun family of Qiancheng in Qingzhou. His mother dreamed of swallowing a golden fruit in front of the Buddha, after which she gave birth to him. The Zen master's appearance and demeanor were very special, quite different from other children. He left home at the age of seventeen and received full ordination at twenty. Initially, he studied at places where scriptures were lectured and explained, gaining considerable understanding of religion. He once sat in meditation in an ancient room, when suddenly he heard a voice in the air telling him, 'Those who study the supreme vehicle should not linger here.' He went out in alarm to look, but could not see any trace of anyone. The next day, a guest came and brought the 'Hanshan Collection'. The Zen master read it once and greatly admired Chan practice. He came to the seat of Zen Master Tianyi Yihuai, where he encountered many people asking about the Dharma, and he had a sudden enlightenment. Zen Master Tianyi Yihuai acknowledged him, saying, 'This is my family's thoroughbred horse!' After he took office as abbot, a monk asked, 'What is Chan?' The Zen master said, 'Entering the cage, entering the fence.' The monk clapped his hands in praise. The Zen master said, 'It is good to be able to jump out.' The monk hesitated. The Zen master said, 'Understood.' Asked, 'What is the phrase that penetrates the Dharmakaya?' The Zen master said, 'Above is heaven, below is earth.' When ascending the hall, he said, 'In winter, not suffering from the cold; in summer, not suffering from the heat; the clothes on the body, the food in the mouth, are timely and seasonal.' It is neither natural nor spontaneous; all are the blood and sweat of the people. All you Zen practitioners, is what I, this mountain monk, am saying worldly Dharma or Buddhist Dharma? If you can distinguish it clearly, ten thousand taels of gold can also be borne.' He shouted once. When ascending the hall, he said, 'Fusheng is a piece of land; walking is up to you, living is up to you; every step you take, you will know where you are landing. If not, you must take a step back and look under your feet. DOH!' When ascending the hall, he said, 'From ancient times to the present, the myriad phenomena of heaven and earth are arranged in a solemn array. Every year there is autumn harvest and winter storage. People all say that I know everything, is it really so? Even if it is really so, compared to what is in front of Chicken Foot Mountain (Jizu Feng), what idle matter is it?' After a long pause, he said, 'Today is the tenth day of the tenth month, the weather is cold, it is not suitable to carry out universal labor (puqing).'

參。師四易名藍。緇白仰童。示寂正盛暑中。清風透室異香馥郁。荼毗煙焰到處獲舍利五色。大師文公彥博以上。賜白琉璃瓶貯之。籍以錦褥。躬葬于塔。居士何震所獲額骨齒牙舍利別創浮圖。

臺州瑞巖子鴻禪師本郡吳氏子。僧問。如何是道。師曰。開眼覷不見。問法爾不爾如何指南。師曰。話墮也。曰乞師指示。師呵呵大笑。上堂。一不守二不向上下四維無等量。大洋海里泛鐵船。須彌頂上翻鯨浪。臨濟縮卻舌頭。德山閣卻拄杖。千古萬古獨巍巍。留與人間作榜樣。

廬山棲賢智遷禪師。杭州高氏子。僧問。一問一答儘是建化門庭。未審向上更有事也無。師曰有。曰如何是向上事。師曰。雲從龍風從虎。曰恁么則龍得水時添意氣。虎逢山則長威獰。師曰。興雲致雨又作么生。僧便喝。師曰。莫更有在。僧擬議。師咄曰。念話杜家。問如何是本來心。師曰。折東籬補西壁。曰恁么則今日齋晏。師曰。退後著。上堂。聞佛法二字早是。污我耳目。諸人未跨法堂門。腳跟下好與三十棒。雖然如是。山僧。今日也是為眾竭力。珍重。上堂。是甚麼物得恁頑頑嚚嚚𥈅𥈅睍睍。拊掌呵呵大笑曰。今朝巴鼻直是黃面瞿曇。通身是口。也分疏不下。久立。

越州凈眾梵言首座。示眾。南陽國師道。說法有所得斯

【現代漢語翻譯】現代漢語譯本：參（指某位禪師）。這位禪師曾四次更易寺廟的名字。僧人和俗人都敬仰他如同對待孩童一般。他示寂的時候正值盛夏，清風吹透房間，異香濃郁。火化后，煙焰所到之處都獲得了五色的舍利子。文公彥博等大師，賜予白琉璃瓶來盛放舍利子，用錦緞覆蓋，親自安葬于塔中。居士何震所獲得的額骨和齒牙舍利，另外建造了一座佛塔來供奉。臺州瑞巖子鴻禪師，是本郡吳氏之子。有僧人問：『如何是道？』禪師說：『睜開眼睛也看不見。』僧人問：『是本來如此還是不如此？如何指示？』禪師說：『話已落入窠臼了。』僧人說：『請禪師指示。』禪師呵呵大笑。上堂說法：『一不守，二不向，上下四維沒有等量。大洋海里漂浮著鐵船，須彌山頂上翻滾著鯨魚的波浪。臨濟禪師縮回了舌頭，德山禪師擱下了拄杖。千古萬古，獨自巍巍屹立，留給世人作為榜樣。』廬山棲賢智遷禪師，是杭州高氏之子。有僧人問：『一問一答都是爲了建立教化，不知道除此之外還有更進一步的事情嗎？』禪師說：『有。』僧人問：『如何是更進一步的事情？』禪師說：『云從龍，風從虎。』僧人說：『這樣說來，龍得到水時更加意氣風發，虎遇到山則更加威猛。』禪師說：『興云降雨又該怎麼說呢？』僧人便喝了一聲。禪師說：『莫非還有別的？』僧人猶豫不決。禪師呵斥道：『不要念誦現成的話語。』問：『如何是本來心？』禪師說：『拆東邊的籬笆來補西邊的墻壁。』僧人說：『這樣說來，今天午齋要晚了。』禪師說：『退後站著。』上堂說法：『聽到佛法二字，早已經玷污了我的耳目。各位還沒有跨入法堂的門檻，就應該在腳跟下打三十棒。雖然如此，山僧今天也是爲了大家竭盡全力。珍重。』上堂說法：『是什麼東西如此頑固愚鈍，又如此活潑可愛？』拍手呵呵大笑說：『今天的事情真是黃面瞿曇（指佛）的本來面目。渾身上下都是嘴巴，也分辨不清楚。』站立很久。越州凈眾梵言首座，向大眾開示說：南陽國師說：『說法有所得，就是不瞭解佛法。』

【English Translation】 English version: Sam (referring to a certain Zen master). This Zen master changed the name of his temple four times. Monks and laypeople revered him as if he were a child. He passed away in the height of summer, and a cool breeze filled the room with a unique fragrance. After cremation, five-colored sariras (relics) were obtained wherever the smoke and flames reached. Masters such as Wengong Yanbo bestowed white crystal bottles to hold the sariras, covered them with brocade, and personally buried them in the pagoda. The layperson He Zhen separately built a pagoda to enshrine the forehead bone and teeth sariras that he obtained. Zen Master Ruiyan Zihong of Taizhou was a native of the Wu family in this prefecture. A monk asked, 'What is the Dao (the Way)?' The master said, 'Opening your eyes, you cannot see it.' The monk asked, 'Is it inherently so or not? How can you point it out?' The master said, 'The words have already fallen into a trap.' The monk said, 'Please, Master, instruct me.' The master laughed heartily. Ascending the hall, he said, 'One does not adhere, two does not face, above and below, the four dimensions have no equal measure. An iron boat floats in the vast ocean, and whale waves roll on the summit of Mount Sumeru (the central world-mountain). Linji (Lin Chi) retracted his tongue, and Deshan (Te-shan) put aside his staff. For thousands of years, he stands alone and majestic, leaving it to the world as an example.' Zen Master Zhigian of Qixian Temple on Mount Lu was a native of the Gao family in Hangzhou. A monk asked, 'Every question and answer is a gate for establishing teachings. I don't know if there is anything further beyond that?' The master said, 'There is.' The monk asked, 'What is the matter beyond that?' The master said, 'Clouds follow the dragon, wind follows the tiger.' The monk said, 'In that case, when the dragon gets water, it becomes even more spirited, and when the tiger meets the mountain, it becomes even more ferocious.' The master said, 'What about causing clouds and bringing rain?' The monk then shouted. The master said, 'Is there anything else?' The monk hesitated. The master scolded, 'Don't recite ready-made phrases.' He asked, 'What is the original mind?' The master said, 'Tear down the eastern fence to mend the western wall.' The monk said, 'In that case, today's midday meal will be late.' The master said, 'Stand back.' Ascending the hall, he said, 'Hearing the two words 'Buddha-dharma' is already defiling my ears and eyes. Before you have even crossed the threshold of the Dharma hall, you should be given thirty blows under your feet. Even so, this mountain monk is still doing his best for everyone today. Treasure this.' Ascending the hall, he said, 'What is this thing that is so stubborn and dull, yet so lively and lovely?' He clapped his hands and laughed heartily, saying, 'Today's affair is truly the original face of the yellow-faced Gautama (Buddha). The whole body is a mouth, yet it cannot be distinguished.' He stood for a long time. The chief seat Fan Yan of Jingzhong Temple in Yuezhou, addressing the assembly, said: National Teacher Nanyang said, 'To speak the Dharma with something gained is not to understand the Buddha-dharma.'

則野干鳴。說法無所得是名師子吼。師曰。國師恁么。道大似掩耳偷鈴。何故說有說無盡是野干鳴。諸人要識師子吼么。咄。

舒州山谷三祖沖會圓智禪師臨安府人也。初開堂日僧問。如何是第一義諦。師曰。百雜碎。曰恁么則褒禪一會不異靈山。師曰。將糞箕掃帚來。問師登寶座壁立千仞正令當行十方坐斷。未審將何為人。師曰。千鈞之弩。曰大眾承恩。師曰。量才補職。問理雖頓悟事假漸除。除即不問。如何是頓悟底道理。師曰。言中有響。曰便恁么又且如何。師曰。金毛師子。問生也猶如著衫。死也還同脫褲。未審意旨如何。師曰。譬如閒。曰為甚麼如此。師曰。因行不妨掉臂。問如何是天堂。師曰。太遠在。曰如何是地獄。師曰。放爾不得。曰天堂地獄相去多少。師曰。七零八落。問白雲綻處樓閣門開。善財為甚麼從外而入。師曰。開眼即瞎。曰未審落在甚麼處。師曰。填溝塞壑問如何是不動尊。師曰。寸步千里。

泉州資壽院捷禪師。僧問。如何是佛法大意。師曰。鐵牛生石卵。曰如何是接人句師曰。三門前合掌。曰如何是大用句。師曰。腦門著地。曰如何是無事句。師曰橫眠大道。曰如何是奇特句。師曰的。

洪州觀音啟禪師。僧問。如何是祖師西來意。師曰。松長柏短。曰意旨如何

【現代漢語翻譯】現代漢語譯本若野干（一種動物，常被用來比喻弱小或無能者）鳴叫，說『說法無所得』才叫做師子吼（比喻佛法威猛，能降伏一切邪魔外道）。』師父說：『國師這樣說，太像掩耳盜鈴了。』為什麼呢？因為說有說無，都不過是野乾的鳴叫。諸位想要認識師子吼嗎？咄！』

舒州山谷三祖沖會圓智禪師，臨安府人。初次開堂說法時，有僧人問：『如何是第一義諦（佛教最高的真理）？』師父說：『百雜碎（支離破碎，無法把握）。』僧人說：『這樣說來，褒禪寺的一次集會和靈山（釋迦牟尼說法之地）的集會沒什麼不同了？』師父說：『拿糞箕掃帚來。』有僧人問：『師父登上寶座，壁立千仞，正令當行，十方坐斷，不知將用什麼來對待世人？』師父說：『千鈞之弩（比喻威力巨大）。』僧人說：『大眾承蒙恩惠。』師父說：『量才補職（根據才能安排職務）。』有僧人問：『道理雖然頓悟，但事情需要逐漸去除。去除的事情暫且不問，如何是頓悟的道理？』師父說：『言中有響（話裡有話）。』僧人說：『即使這樣，又該如何呢？』師父說：『金毛師子（比喻佛法威猛）。』有僧人問：『生也猶如穿衣，死也如同脫褲，不知是什麼意思？』師父說：『譬如閒（就像沒事一樣）。』僧人說：『為什麼這樣說？』師父說：『因行不妨掉臂（走路時不妨甩開胳膊，比喻自由自在）。』有僧人問：『如何是天堂？』師父說：『太遠了。』僧人說：『如何是地獄？』師父說：『放你不得（不讓你去）。』僧人說：『天堂地獄相距多少？』師父說：『七零八落（亂七八糟）。』有僧人問：『白雲綻開處，樓閣門打開，善財童子（佛教故事人物，虛心求教的典範）為什麼從外面進入？』師父說：『開眼即瞎（睜開眼睛就瞎了）。』僧人說：『不知落在什麼地方？』師父說：『填溝塞壑（填滿溝壑，比喻毫無價值）。』有僧人問：『如何是不動尊（佛教中的一種神祇，象徵堅定不移）？』師父說：『寸步千里（一步千里，比喻神通廣大）。』

泉州資壽院捷禪師。有僧人問：『如何是佛法大意？』師父說：『鐵牛生石卵（比喻不可能的事情）。』僧人問：『如何是接人句？』師父說：『三門前合掌（在寺廟門口合掌）。』僧人問：『如何是大用句？』師父說：『腦門著地（五體投地）。』僧人問：『如何是無事句？』師父說：『橫眠大道（躺在大路上）。』僧人問：『如何是奇特句？』師父說：『的（就是這樣）。』

洪州觀音啟禪師。有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』師父說：『松長柏短（松樹長，柏樹短）。』僧人問：『意旨如何？』

【English Translation】 English version If a jackal cries, saying 'Explaining the Dharma without attainment' is called a lion's roar.' The master said, 'The national teacher says it like this, it's very much like covering one's ears to steal a bell.' Why? Because speaking of existence or non-existence is all jackal's cries. Do you all want to recognize the lion's roar? 'Doh!'

Chan Master Chonghui Yuanzhi of Shuzhou Shangu Third Ancestor Temple was a native of Lin'an Prefecture. On the first day of his opening the hall, a monk asked, 'What is the ultimate truth (the highest truth in Buddhism)?' The master said, 'A hundred shattered pieces (fragmented and impossible to grasp).' The monk said, 'In that case, is the gathering at Baochan Temple no different from the gathering at Ling Mountain (where Shakyamuni Buddha taught)?' The master said, 'Bring the dustpan and broom.' A monk asked, 'The master ascends the precious seat, a wall stands a thousand ren high, the correct decree is in effect, and the ten directions are cut off. I don't know what will be used to treat the people?' The master said, 'A thousand-catty crossbow (a metaphor for great power).' The monk said, 'The assembly receives grace.' The master said, 'Appoint positions according to talent (assign duties according to ability).' A monk asked, 'Although the principle is suddenly enlightened, things are gradually eliminated. I won't ask about the eliminated things. What is the principle of sudden enlightenment?' The master said, 'There is a sound in the words (there is a hidden meaning in the words).' The monk said, 'Even so, what should be done?' The master said, 'Golden-haired lion (a metaphor for the power of the Dharma).' A monk asked, 'Being born is like putting on clothes, and dying is like taking off pants. I don't know what the meaning is?' The master said, 'Like being idle (like nothing happened).' The monk said, 'Why is that?' The master said, 'Walking doesn't prevent swinging your arms (a metaphor for being free and at ease).' A monk asked, 'What is heaven?' The master said, 'Too far away.' The monk said, 'What is hell?' The master said, 'I won't let you go (I won't let you go there).' The monk said, 'How far apart are heaven and hell?' The master said, 'Scattered and disorganized (a mess).' A monk asked, 'Where the white clouds bloom, the doors of the pavilion open. Why does Sudhana (a figure in Buddhist stories, a model of humbly seeking knowledge) enter from the outside?' The master said, 'Opening your eyes is being blind (opening your eyes is being blind).' The monk said, 'I don't know where it falls?' The master said, 'Filling ditches and ravines (filling ditches and ravines, a metaphor for being worthless).' A monk asked, 'What is Achala (a deity in Buddhism, symbolizing steadfastness)?' The master said, 'An inch is a thousand miles (a thousand miles in an inch, a metaphor for great supernatural powers).'

Chan Master Jie of Quanzhou Zishou Temple. A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'An iron ox gives birth to a stone egg (a metaphor for an impossible thing).' The monk asked, 'What is a phrase for receiving people?' The master said, 'Clasping hands in front of the three gates (clasping hands in front of the temple gates).' The monk asked, 'What is a phrase for great use?' The master said, 'Forehead touching the ground (prostrating oneself).' The monk asked, 'What is a phrase for no affair?' The master said, 'Sleeping horizontally on the great road (lying on the road).' The monk asked, 'What is a unique phrase?' The master said, 'That's it.'

Chan Master Qi of Hongzhou Guanyin Temple. A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West)?' The master said, 'The pine is long, the cypress is short (the pine tree is long, the cypress tree is short).' The monk asked, 'What is the meaning?'

。師曰。葉落歸根。

越州天章元善禪師。僧問。大無外小無內。既無內外畢竟是甚麼物。師曰。開口見膽。曰學人未曉。師曰。苦中苦。曰為眾竭力禍出私門。師打曰。教休不肯休。須待雨淋頭。問如何是最初句。師曰。末後問將來。曰為甚如此。師曰。先行不到。曰入水見長人也。師曰。秦皇擊缶。上堂。君問西來意。馬師踏水潦。若認一毫頭。何曾知起倒。劫火才洞然。愚夫覓乾草。寧知明眼人。為君長懊惱顰呻。

真州長蘆體明圓鑒禪師上堂。顧視左邊曰。師子之狀豈免頻申。顧右邊曰。像王之儀寧忘回顧。取此逃彼上士奚堪。識變知幾野狐窠窟。到這裡須知有凡聖不歷處古今不到處。且道是甚麼人行履。良久曰。丈夫自有沖天志。莫向如來行處來。

汀州開元智孜禪師上堂。衲僧家向針眼里藏身稍寬。大海中走馬甚窄。將軍不上便橋。勇士徒勞掛甲。晝行三千夜行八百。即不問。不動步一句作么生道。若也道得觀音勢至文殊普賢只在目前。若道不得直須撩起布裙緊峭草鞋參。上堂。寒空落落大地漫漫。云生洞口水出高原。若也把定則十方世界恍然。若也放行則東西南北坦然。茫茫宇宙人無數。一個個鼻孔遼天。且問諸人把定即是放行即是。還有人斷得么。若無人斷得。三門外有兩個大漢

【現代漢語翻譯】現代漢語譯本：師父說：『葉落歸根。』（比喻事物最終迴歸本源）越州天章元善禪師。有僧人問：『大到沒有外部，小到沒有內部，既然沒有內外，那究竟是什麼東西？』師父說：『開口見膽。』（比喻直率坦誠）僧人說：『學人還不明白。』師父說：『苦中苦。』（比喻困境重重）僧人說：『爲了大眾竭盡全力，災禍卻從自家門裡出來。』師父打了他一下說：『教你休息卻不肯休息，非要等到雨淋濕頭。』問：『如何是最初的一句話？』師父說：『末後才問將來。』（比喻本末倒置）僧人說：『為什麼這樣說？』師父說：『先行一步也到不了。』（比喻不可強求）僧人說：『入水看見長人了。』（比喻有所領悟）師父說：『秦始皇擊缶。』（比喻不合時宜）師父上堂說法：『你問西來的真意，馬祖（指馬祖道一禪師）踏水而過。如果執著於一絲一毫，又怎能知道起伏變化？劫火才剛剛燃起，愚蠢的人卻去尋找乾草。哪裡知道明眼人，正為你長久地煩惱皺眉。』真州長蘆體明圓鑒禪師上堂說法。環顧左邊說：『獅子的威猛之狀，也免不了時常伸腰。』環顧右邊說：『象王的威儀，難道會忘記回顧？』捨棄這個而追求那個，上等之人尚且不堪，認識變化，瞭解先機，不過是野狐的巢穴。到了這裡，要知道有凡聖不經歷的地方，古今也到達不了的地方。那麼，這是什麼人在行走呢？』良久才說：『大丈夫自有沖天之志，不要向如來走過的地方走來。』汀州開元智孜禪師上堂說法。『衲僧家向針眼里藏身，還覺得寬敞，在大海中跑馬，還覺得狹窄。將軍不上便橋，勇士白白披掛盔甲。』『白天行走三千里，夜晚行走八百里，這些暫且不問。不動一步的一句話，又該怎麼說呢？如果說得出來，觀音（觀世音菩薩）、勢至（大勢至菩薩）、文殊（文殊菩薩）、普賢（普賢菩薩）就在眼前。如果說不出來，就必須撩起布裙，緊緊地穿著草鞋去參禪。』上堂說法：『寒冷的天空空曠寥落，大地茫茫無邊。云從山洞口升起，水從高原流出。如果能夠把定，那麼十方世界都變得明亮。如果能夠放開，那麼東西南北都變得坦然。茫茫宇宙，人數眾多，一個個鼻孔朝天。』『且問各位，把定是對，還是放開是對？還有人能夠決斷嗎？如果沒有人能夠決斷，三門外有兩個大漢。』

【English Translation】 English version: The master said, 'Fallen leaves return to their roots.' (Metaphor for things eventually returning to their origin.) Yuezhou Tianzhang Yuanshan Chan Master. A monk asked, 'The great has no outside, the small has no inside. Since there is no inside or outside, what exactly is it?' The master said, 'Open your mouth and see your gall.' (Metaphor for being frank and honest) The monk said, 'This student does not understand.' The master said, 'Suffering within suffering.' (Metaphor for being in a difficult situation) The monk said, 'Exhausting effort for the sake of the masses, yet disaster comes from one's own home.' The master struck him and said, 'Telling you to rest, but you refuse to rest, you must wait until the rain soaks your head.' Asked, 'What is the very first sentence?' The master said, 'Asking about the future at the very end.' (Metaphor for putting the cart before the horse) The monk said, 'Why do you say that?' The master said, 'Going ahead cannot reach it.' (Metaphor for not being able to force things) The monk said, 'Entering the water, I see a tall person.' (Metaphor for having some understanding) The master said, 'The First Emperor of Qin strikes the fou.' (Metaphor for being out of touch with the times) The master ascended the hall and gave a Dharma talk: 'You ask about the meaning of the West's coming, Master Ma (referring to Chan Master Mazu Daoyi) treads through the water. If you cling to a single hair, how can you know the ups and downs? The fire of the kalpa has just ignited, yet foolish people seek dry grass. How can they know that the clear-eyed person is long annoyed and frowning for your sake?' Zhenzhou Changlu Timing Yuanjian Chan Master ascended the hall and gave a Dharma talk. Looking to the left, he said, 'The majestic appearance of the lion cannot avoid frequent stretching.' Looking to the right, he said, 'How can the dignified manner of the elephant king forget to look back?' Abandoning this to pursue that, even the superior person is unworthy. Recognizing change and understanding the opportune moment are merely the lairs of wild foxes. Arriving here, you must know that there is a place where the mundane and the sacred are not experienced, a place that the ancient and the present cannot reach. So, what kind of person is walking here?' After a long silence, he said, 'A great person has the ambition to soar to the heavens; do not come to where the Tathagata has walked.' Tingzhou Kaiyuan Zhizi Chan Master ascended the hall and gave a Dharma talk. 'For a mendicant monk to hide in the eye of a needle is still spacious; to ride a horse in the great ocean is still narrow. If the general does not cross the pontoon bridge, the brave warriors labor in vain to put on their armor.' 'Traveling three thousand miles by day and eight hundred miles by night, these I will not ask about for now. How should one speak the phrase of not moving a single step? If you can speak it, Avalokiteshvara (Guanyin Bodhisattva), Mahasthamaprapta (Dashizhi Bodhisattva), Manjushri (Wenshu Bodhisattva), and Samantabhadra (Puxian Bodhisattva) are right before your eyes. If you cannot speak it, you must lift your cloth skirt, tightly wear your straw sandals, and practice Chan.' Ascending the hall and giving a Dharma talk: 'The cold sky is desolate and vast, the earth is boundless and immense. Clouds rise from the cave entrance, water flows from the plateau. If you can hold it firm, then the ten directions of the world become clear. If you can let it go, then east, west, north, and south are all open and peaceful. In the vast universe, there are countless people, each with their nostrils facing the sky.' 'I ask you all, is holding firm correct, or is letting go correct? Is there anyone who can decide? If no one can decide, there are two big men outside the three gates.'

。一個張眉握劍。一個努目揮拳。參。

平江府澄照慧慈禪師。僧問。瞭然無所得。為甚麼天高地闊。師曰。窄。上堂。若論此事眨上眉毛早是蹉過。那堪進步向前。更要山僧說破。而今說破了也。還會么。昨日雨今日晴。

臨安府法雨慧源禪師。僧問。如何是最初一句。師曰。梁王不識。曰如何是末後一句。師曰達磨渡江。

秀州崇德智澄禪師上堂。覿面相呈更無餘事。若也如此豈不俊哉。山僧蓋不得已曲為諸人。若向衲僧面前一點也著不得。諸禪德。且道衲僧面前說個甚麼即得。良久曰。深秋簾幕千家雨。浴日樓臺一笛風。

泉州棲隱有評禪師。僧問。如何是平常道。師曰。和尚合掌道士擎拳。問十二時中如何趣向。師曰。著衣吃飯。曰別有事也無。師曰有。曰如何即是。師曰。齋余更請一甌茶。

平江府定慧云禪師。僧問。如何是為人一句。師曰。見之不取。曰學人未曉。師曰。思之千里。

建寧府乾符大同院旺禪師。僧問。如何是祖師西來意。師曰。入市烏龜。曰意旨如何。師曰。得縮頭時且縮頭。

無為軍鐵佛因禪師。僧問。如何是和尚家風。師曰。一尋寒木自為鄰。三事秋云更誰識曰和尚家風蒙指示。為人訊息又如何。師曰。新月有圓夜人心無滿時。

【現代漢語翻譯】現代漢語譯本：。一個怒目張眉，手握寶劍。一個怒目圓睜，揮舞鐵拳。參！（意指：這是兩種不同的禪宗表達方式，都指向內心的覺悟。）

平江府澄照慧慈禪師（Chengzhao Huici，禪師名）：有僧人問：『如果真正了悟，一無所得，為什麼還會有天高地闊的分別？』禪師回答：『太狹隘了。』禪師上堂說法：『如果談論這件事，稍微眨一下眉毛就已經錯過了。更何況還要向前邁步？更要我來說破？現在我已經說破了。你們明白了嗎？』昨天是雨天，今天就放晴了。

臨安府法雨慧源禪師（Fayu Huiyuan，禪師名）：有僧人問：『什麼是最初的一句話？』禪師回答：『梁武帝（Liang Wudi）不認識。』（指梁武帝不識達摩祖師）僧人又問：『什麼是最後的一句話？』禪師回答：『達摩（Damo）渡江。』（指達摩祖師一葦渡江的故事）

秀州崇德智澄禪師（Chongde Zhicheng，禪師名）上堂說法：『面對面地呈現，沒有其他的事情。如果能夠這樣，豈不是很棒嗎？』我實在是不得已才為你們這樣曲折地表達。如果面對真正的禪僧，哪怕是一點點的執著都不能有。各位禪德，那麼，在禪僧面前應該說什麼才對呢？』良久，說：『深秋的簾幕外是千家萬戶的雨聲，沐浴在陽光下的樓臺上，傳來悠揚的笛聲。』

泉州棲隱有評禪師（Qiyin Youping，禪師名）：有僧人問：『什麼是平常之道？』禪師回答：『和尚合掌，道士作揖。』僧人問：『一天十二個時辰應該如何修行？』禪師回答：『穿衣吃飯。』僧人問：『還有其他特別的事情嗎？』禪師回答：『有。』僧人問：『如何是特別的事情？』禪師回答：『齋飯後，再來一碗茶。』

平江府定慧云禪師（Dinghui Yun，禪師名）：有僧人問：『什麼是爲了他人著想的一句話？』禪師回答：『看到了也不取。』僧人說：『弟子不明白。』禪師回答：『思慮卻遠隔千里。』

建寧府乾符大同院旺禪師（Qianfu Datongyuan Wang，禪師名）：有僧人問：『什麼是祖師西來意？』禪師回答：『進入市場的烏龜。』僧人問：『其中的意義是什麼？』禪師回答：『能縮頭的時候就縮頭。』

無為軍鐵佛因禪師（Tiefo Yin，禪師名）：有僧人問：『什麼是和尚您的家風？』禪師回答：『一根冰冷的木頭自己做鄰居，三片秋天的雲彩又有誰認識？』僧人說：『和尚您的家風我蒙受指示了，那麼為他人傳遞訊息又該如何呢？』禪師回答：『新月有圓滿的時候，人心卻沒有滿足的時候。』

【English Translation】 English version: One glares with raised eyebrows, gripping a sword. Another stares wide-eyed, brandishing a fist. Consider this! (Meaning: These are two different Zen expressions, both pointing to inner enlightenment.)

Zen Master Chengzhao Huici (澄照慧慈) of Cheng Zhao Monastery in Pingjiang Prefecture: A monk asked, 'If one truly understands and attains nothing, why is there still the distinction between the high sky and the wide earth?' The Master replied, 'Too narrow.' The Master ascended the Dharma hall and said, 'If we discuss this matter, even a slight blink of an eye is already a mistake. How much more so to step forward? Do you still need me to explain it? Now that I have explained it, do you understand?' Yesterday it rained, today it is clear.

Zen Master Fayu Huiyuan (法雨慧源) of Fayu Monastery in Lin'an Prefecture: A monk asked, 'What is the very first sentence?' The Master replied, 'Emperor Wu of Liang (梁武帝) did not recognize it.' (Referring to Emperor Wu of Liang not recognizing Bodhidharma) The monk then asked, 'What is the very last sentence?' The Master replied, 'Bodhidharma (達摩) crossing the river.' (Referring to the story of Bodhidharma crossing the Yangtze River on a reed.)

Zen Master Chongde Zhicheng (崇德智澄) of Chongde Monastery in Xiuzhou ascended the Dharma hall and said, 'Presenting face to face, there is nothing else. If it could be like this, wouldn't it be wonderful?' I am truly compelled to express it to you in this roundabout way. If facing a true Zen monk, even a little attachment is not allowed. Virtuous Zen practitioners, then, what should be said in front of a Zen monk?' After a long pause, he said, 'Outside the deep autumn curtains, the sound of rain from thousands of households; on the sun-bathed terraces, the melodious sound of a flute.'

Zen Master Qiyin Youping (棲隱有評) of Qiyin Monastery in Quanzhou: A monk asked, 'What is the ordinary way?' The Master replied, 'A monk joins his palms, a Taoist makes a fist salute.' The monk asked, 'How should one practice during the twelve periods of the day?' The Master replied, 'Wearing clothes and eating rice.' The monk asked, 'Are there any other special matters?' The Master replied, 'Yes.' The monk asked, 'What is the special matter?' The Master replied, 'After the vegetarian meal, please have another bowl of tea.'

Zen Master Dinghui Yun (定慧云) of Dinghui Monastery in Pingjiang Prefecture: A monk asked, 'What is a sentence for the sake of others?' The Master replied, 'Seeing it, do not take it.' The monk said, 'This student does not understand.' The Master replied, 'Thinking of it, it is thousands of miles away.'

Zen Master Wang (旺) of Qianfu Datongyuan Monastery (乾符大同院) in Jianning Prefecture: A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master replied, 'A turtle entering the market.' The monk asked, 'What is the meaning of that?' The Master replied, 'When it's time to retract your head, then retract your head.'

Zen Master Tiefo Yin (鐵佛因) of Tiefo Monastery in Wuwai Army: A monk asked, 'What is the style of your household, Master?' The Master replied, 'A cold piece of wood keeps me company, who recognizes the three autumn clouds?' The monk said, 'I have received your instruction on the style of your household, Master. Then how should I transmit the message to others?' The Master replied, 'The new moon has a time to be full, but the human heart never has a time to be satisfied.'

安吉州報本法存禪師錢塘陸氏子。僧問。無味之談塞斷人口。作么生是塞斷人口底句。師便打。僧曰。恁么則一句流通天人聳耳。師曰。只恐不是玉是玉也大奇。曰專為流通。師曰。一任亂道。在天衣受請。上堂曰。吳江聖壽見召住持。進退不遑且隨緣分。此皆堂頭和尚提耳訓育終始獎諭。若據今日正令當行。便好一棒打殺。那堪更容立在座前雖然如是。養子方見父慈。

和州開聖院棲禪師。開堂垂語曰。選佛場開人天普會。莫有久歷覺場罷參禪客。出來相見。時有僧出。師曰。作家作家。僧曰。莫著忙。師曰。元來不是作家。僧提起坐具曰。看看摩竭陀國親行此令。師曰。只今作么生。僧禮拜。師曰。龍頭蛇尾。問東西不辨南北不分。學人上來乞師一接。師曰。不接。曰為甚麼不接。師曰。為爾東西不辨南北不分。曰將謂鬍鬚赤更有赤鬚鬍。師曰。蘇嚧蘇嚧。問如何是道。師曰。放汝三十棒。曰為甚麼如此。師曰。殺人可恕無禮難容。上堂拈拄杖曰。大眾急著眼看須彌山。畫一畫百雜碎。南贍部洲打一棒東傾西側。不免且收在開聖手中。教伊出氣不得。卓一下。

福州衡山惟禮禪師上堂。若論此事直下難明。三賢罔測。十聖不知。到這裡須高提祖令橫按鏌鎁。佛尚不存纖塵何立。直教須彌粉碎大海焦

【現代漢語翻譯】現代漢語譯本：安吉州報本法存禪師，是錢塘陸氏的兒子。有僧人問道：『無味的談論堵塞了人們的口舌，怎樣才是堵塞人口舌的句子？』禪師便打了他。僧人說：『這樣說來，一句流通，天人都聳起耳朵聽。』禪師說：『只恐怕不是真玉，即使是玉也很稀奇。』僧人說：『專門爲了流通。』禪師說：『任你胡說。』

在天衣寺接受邀請后，禪師上堂說法：『吳江聖壽寺召請我來住持，進退兩難，且隨緣分吧。這些都是堂頭和尚提耳面命，始終獎掖勸諭。如果按照今日的正令來執行，最好一棒打死。哪裡還能容許站立在座前？雖然如此，養兒子才能知道父親的慈愛。』和州開聖院棲禪師，開堂說法：『選佛場開啟，人天大眾普集於此。有沒有久經覺悟之場的禪客，出來相見？』當時有一僧人出來。禪師說：『內行，內行。』僧人說：『不要著急。』禪師說：『原來不是內行。』僧人提起坐具說：『看看，摩竭陀國（Magadha，古印度王國）親自施行此令。』禪師說：『如今怎麼樣？』僧人禮拜。禪師說：『虎頭蛇尾。』

有僧人問道：『東西不辨，南北不分，學人前來乞求禪師指點。』禪師說：『不接引。』僧人說：『為什麼不接引？』禪師說：『因為你東西不辨，南北不分。』僧人說：『還以為鬍鬚是紅色的，原來還有紅鬍鬚。』禪師說：『蘇嚧蘇嚧（sulu sulu，擬聲詞）。』

有僧人問道：『如何是道？』禪師說：『放你三十棒。』僧人說：『為什麼這樣？』禪師說：『殺人可以饒恕，無禮難以容忍。』

上堂時，禪師拿起拄杖說：『大眾仔細看，須彌山（Sumeru，佛教中的聖山）畫一畫就百雜碎。南贍部洲（Jambudvipa，四大部洲之一）打一棒就東倒西歪。』不得已且收在開聖手中，教它出不了氣。』說完，禪師用拄杖敲了一下。福州衡山惟禮禪師上堂說法：『要說這件事，直接說明白很難。三賢（Three Worthies，菩薩的三個位階）也難以測度，十聖（Ten Sages，十地菩薩）也不得而知。到了這裡，必須高舉祖師的法令和橫按鏌鎁（Moye，寶劍名）。佛尚且不留，纖塵哪裡能夠立足？要讓須彌山（Sumeru，佛教中的聖山）粉碎，大海燒焦。』

【English Translation】 English version: Chan Master Facun of Baoben Temple in Anji Prefecture was the son of the Lu family of Qiantang. A monk asked, 'Flavorless talk obstructs people's mouths. What is the phrase that obstructs people's mouths?' The Master then struck him. The monk said, 'In that case, with one phrase circulating, gods and humans prick up their ears.' The Master said, 'I'm only afraid it's not true jade; even if it is jade, it's very rare.' The monk said, 'Specifically for circulation.' The Master said, 'Let you talk nonsense.' Having received an invitation at Tianyi Temple, the Master ascended the hall and said, 'The Shengshou Temple in Wujiang has summoned me to reside there. It's difficult to advance or retreat, so I'll just go with the flow. All of this is due to the head monk's ear-to-ear instruction and constant encouragement and exhortation. If we were to enforce the correct decree today, it would be best to kill them with one blow. How could we allow them to stand before the seat? Although that is so, only by raising a son does one see a father's kindness.' Chan Master Qi of Kaisheng Temple in He Prefecture, ascending the hall, gave a speech: 'The field for selecting Buddhas is open, and humans and gods gather here universally. Are there any Chan practitioners who have long been in the field of enlightenment who would like to come out and meet?' At that time, a monk came out. The Master said, 'An expert, an expert.' The monk said, 'Don't rush.' The Master said, 'Originally not an expert.' The monk raised his sitting cloth and said, 'Look, the Magadha (Magadha, an ancient Indian kingdom) country personally implements this decree.' The Master said, 'What about now?' The monk bowed. The Master said, 'A dragon's head and a snake's tail.' A monk asked, 'Unable to distinguish east and west, unable to distinguish north and south, a student comes to beg the Master for guidance.' The Master said, 'I will not receive you.' The monk said, 'Why will you not receive me?' The Master said, 'Because you cannot distinguish east and west, nor north and south.' The monk said, 'I thought the beard was red, but there is also a red beard.' The Master said, 'Sulu sulu (sulu sulu, onomatopoeia).' A monk asked, 'What is the Dao?' The Master said, 'Give you thirty blows.' The monk said, 'Why is it like this?' The Master said, 'Killing can be forgiven, but rudeness is difficult to tolerate.' Ascending the hall, the Master picked up his staff and said, 'Everyone, look carefully, Mount Sumeru (Sumeru, the sacred mountain in Buddhism) is painted and becomes a hundred fragments. Jambudvipa (Jambudvipa, one of the four continents) is struck once and leans east and west.' Inevitably, it must be kept in the hands of Kaisheng, so that it cannot breathe.' With that, the Master struck the ground with his staff. Chan Master Weili of Hengshan in Fuzhou ascended the hall and said, 'Speaking of this matter, it is difficult to explain directly. The Three Worthies (Three Worthies, three stages of Bodhisattvas) cannot fathom it, and the Ten Sages (Ten Sages, ten-bhumi Bodhisattvas) do not know it. Arriving here, one must raise the ancestral decree high and press down on Moye (Moye, name of a precious sword) horizontally. Even the Buddha is not kept, so how can a speck of dust stand? It must cause Mount Sumeru (Sumeru, the sacred mountain in Buddhism) to be pulverized and the great sea to be scorched.'

枯放。一線道與諸人商量。且道商量個甚麼。良久曰。鹽貴米賤。

臨安府北山顯明善孜禪師。僧問。如何是祖師西來意。師曰。九年空面壁懡羅。又西歸曰。為甚麼如此。師曰。美食不中飽人餮。問如何是無情說法。師曰。燈籠掛露柱。曰甚麼人得聞。師曰。墻壁有耳。

明州啟霞惠安禪師。僧問。諸佛出世蓋為群生。和尚出世當爲何人。師曰。不為阇梨。曰恁么則潭深波浪靜學廣語聲低。師曰。棒上不成龍。

越州雲門靈侃禪師。僧問。十二時中如何用心。師曰。佛殿里燒香。曰學人不會。師曰。三門頭合掌。上堂塵勞未破觸境千差。心鑒圓明絲毫不立。靈光皎皎獨露現前。今古兩忘聖凡路絕。到這裡始能卷舒自在。應用無虧出沒往還人間天上。大眾雖然如是忽被人把住。問爾道拄杖子。向甚麼處著。又如何只對還有人道得么。出來道看眾無對。乃拍禪床下座。

天臺太平元坦禪師上堂。是法無宗隨緣建立。聲色動靜不昧見聞。舉用千差如鐘待扣。於此薦得。且隨時著衣吃飯。若是德山臨濟。更須打草鞋行腳。參。

臨安府佛日文祖禪師。僧問。峭峻之機請師垂示。師曰。十字街頭八字立。曰只如大洋海底行船。須彌山上走馬又作么生。師曰。烏龜向火曰恁么則。能騎虎頭。善把

【現代漢語翻譯】枯放（禪師名號）。一線道（禪師名號）與諸位商量。那麼，商量些什麼呢？良久說道：『鹽貴米賤。』

臨安府北山顯明善孜禪師（禪師名號）。有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『九年空面壁，懡羅（形容茫然不知所措的樣子）。』僧人又問：『為什麼會這樣？』禪師說：『美食不中飽人餮（美食不適合已經吃飽的人再吃）。』問：『如何是無情說法（沒有情感的事物如何說法）？』禪師說：『燈籠掛露柱（燈籠掛在露天的柱子上）。』僧人說：『什麼人能夠聽聞？』禪師說：『墻壁有耳（墻壁也有耳朵）。』

明州啟霞惠安禪師（禪師名號）。有僧人問：『諸佛出世是爲了眾生，和尚（指禪師自己）出世是爲了什麼人？』禪師說：『不為你阇梨（梵語，指弟子）。』僧人說：『這樣說來，就是潭深波浪靜，學廣語聲低（水潭深了波浪就平靜，學問廣了說話的聲音就低）。』禪師說：『棒上不成龍（棍棒上變不成龍）。』

越州雲門靈侃禪師（禪師名號）。有僧人問：『十二時中（一天中的任何時候）如何用心？』禪師說：『佛殿里燒香（在佛殿里燒香）。』僧人說：『學人不會（學生不明白）。』禪師說：『三門頭合掌（在寺廟的三門前合掌）。』上堂說法：塵世的煩惱沒有破除，接觸外境就會產生各種差別。心如明鏡，纖塵不染。靈光皎潔，獨自顯現於眼前。忘卻古今，斷絕聖凡之路。到了這裡，才能卷舒自如，應用無窮，出入往還於人間天上。各位，雖然如此，忽然被人抓住，問你道：『拄杖子（禪杖）向什麼地方放？』又如何應對？還有人能說得出來嗎？』出來說看！』眾人無言以對。於是拍了一下禪床，走下座位。

天臺太平元坦禪師（禪師名號）上堂說法：『佛法沒有固定的宗旨，隨著因緣而建立。對於聲音和顏色、動和靜，不迷惑于見聞。舉用千差萬別，如同鐘等待敲擊。』如果能在此領悟，就隨時穿衣吃飯。如果是德山（禪師名號）和臨濟（禪師名號），更需要打草鞋去行腳參禪。

臨安府佛日文祖禪師（禪師名號）。有僧人問：『請禪師開示峭峻之機（高峻的禪機）。』禪師說：『十字街頭八字立（在十字路口擺出八字）。』僧人說：『如果在大洋海底行船，在須彌山上跑馬，又該如何？』禪師說：『烏龜向火（烏龜向著火）。』僧人說：『這樣說來，就能騎在虎頭上，善於把握……』

【English Translation】 Ku Fang (Zen master's name). Yixian Dao (Zen master's name) discusses with everyone. Then, what are they discussing? After a long while, he said: 'Salt is expensive, and rice is cheap.'

Zen Master Xianming Shanzi of Beishan in Lin'an Prefecture (Zen master's name). A monk asked: 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?' The master said: 'Nine years of empty wall-gazing, muddleheaded (describing a state of being at a loss).' The monk then asked: 'Why is it like this?' The master said: 'Delicious food is not suitable for a satiated glutton.' Asked: 'What is insentient beings preaching the Dharma (how can inanimate things preach the Dharma)?' The master said: 'A lantern hanging on a bare pillar.' The monk said: 'Who can hear it?' The master said: 'The walls have ears.'

Zen Master Huian of Qixia in Mingzhou (Zen master's name). A monk asked: 'The Buddhas appear in the world for the sake of sentient beings. What kind of people does the abbot (referring to the Zen master himself) appear for?' The master said: 'Not for you, acharya (Sanskrit, referring to disciple).' The monk said: 'In that case, the pool is deep, and the waves are calm; learning is broad, and the voice is low.' The master said: 'A dragon cannot be made on a stick.'

Zen Master Lingkan of Yunmen in Yuezhou (Zen master's name). A monk asked: 'How should one use the mind during the twelve periods of the day (at any time of the day)?' The master said: 'Burning incense in the Buddha hall.' The monk said: 'This student does not understand.' The master said: 'Joining palms at the three gates (joining palms in front of the three gates of the temple).' Ascending the Dharma hall to preach: 'The defilements of the world have not been broken, and various differences arise when encountering external circumstances. The mind is like a clear mirror, free from dust. The radiant light is bright, appearing alone before the eyes. Forgetting the past and present, cutting off the path of the sacred and the mundane. Only here can one freely roll up and stretch out, with inexhaustible applications, going in and out, traveling between the human and heavenly realms. Everyone, although it is so, if suddenly someone grabs you and asks: 'Where does the staff (Zen staff) go?' And how should you respond? Is there anyone who can say it?' Come out and say it!' The crowd was speechless. Then he slapped the Zen bed and stepped down from the seat.

Zen Master Yuantan of Taiping in Tiantai (Zen master's name) ascended the Dharma hall to preach: 'The Dharma has no fixed doctrine, it is established according to conditions. Regarding sounds and colors, movement and stillness, do not be confused by seeing and hearing. The applications are varied, like a bell waiting to be struck.' If you can realize this, then just wear clothes and eat at any time. If it were Deshan (Zen master's name) and Linji (Zen master's name), they would need to make straw sandals and travel around to practice Zen.

Zen Master Wenzu of Fori in Lin'an Prefecture (Zen master's name). A monk asked: 'Please, Master, reveal the steep opportunity (lofty Zen opportunity).' The master said: 'Standing with legs apart at the crossroads.' The monk said: 'If one were sailing on the ocean floor or riding a horse on Mount Sumeru, what should one do?' The master said: 'A turtle facing the fire.' The monk said: 'In that case, one can ride on the head of a tiger and be good at grasping...'

虎尾。師以拄杖點一下。曰禮拜著。

沂州望仙山宗禪師。僧問。四時八節。即不問平常一句事如何。師曰。禾山打鼓。曰莫是學人著力處也無。師曰。歸宗拽石僧無語。師曰。真個衲僧。上堂。南臺烏藥北海天麻。新羅附子辰錦硃砂。良久曰。大眾會么久立。上堂。爾等諸人還肯放下么。若不放下且擔取去。便下座。

瑞州五峰凈覺院用機禪師。僧問。如何是道。師曰。十字街頭踏不著。曰便恁么去時如何。師曰。且緩緩上堂。清平過水投子賣油。一年三百六十日。不須頻向數中求。以拂擊禪床下座。

無為軍佛足處祥禪師。僧問。如何是般若體。師曰。琉璃殿里隱寒燈。曰如何是般若用。師曰。活卓卓地。問一色無變異喚作露地白牛。還端的也無。師曰。頭角生也。曰頭角未生時如何。師曰。不要犯人苗稼。

平江府明因慧赟禪師上堂。橫按拄杖曰。若恁么去直得天無二日國無二王。釋迦老子飲氣吞聲。一大藏教如蟲蝕木。設使鉆仰不及。正是無孔鐵錘。假饒信手拈來。也是殘羹餿飯。一時吐卻方有少分相應。更乃墮在空亡。依舊是鬼家活計。要會么。雨後始知山色翠。事難方見丈夫心。卓拄杖下座。

興化軍西臺其辯禪師上堂。舉臨濟無位真人語。乃召大眾曰。臨濟老漢尋常一

【現代漢語翻譯】現代漢語譯本虎尾。禪師用拄杖點了一下，說：『禮拜去。』沂州望仙山宗禪師。有僧人問：『四時八節，暫且不問。平常一句事又如何？』禪師說：『禾山打鼓。』僧人說：『莫非是學人著力之處嗎？』禪師說：『歸宗拽石。』僧人無語。禪師說：『真是個衲僧。』上堂說法時說：『南臺烏藥，北海天麻，新羅附子，辰錦硃砂。』停頓良久說：『大眾明白了嗎？』說完便站立很久。上堂說法時說：『你們這些人還肯放下嗎？若不放下，就且擔著去吧。』說完便下座。瑞州五峰凈覺院用機禪師。有僧人問：『如何是道？』禪師說：『十字街頭踏不著。』僧人說：『如果就這樣去，又如何？』禪師說：『且緩緩。』上堂說法時說：『清平過水，投子賣油。一年三百六十日，不須頻向數中求。』用拂塵擊打禪床後下座。無為軍佛足處祥禪師。有僧人問：『如何是般若（prajna，智慧）體？』禪師說：『琉璃殿里隱寒燈。』僧人問：『如何是般若（prajna，智慧）用？』禪師說：『活卓卓地。』僧人問：『將一色無變異喚作露地白牛，還確實嗎？』禪師說：『頭角生也。』僧人問：『頭角未生時如何？』禪師說：『不要犯人苗稼。』平江府明因慧赟禪師上堂說法時，橫著拄杖說：『若這樣下去，直使得天無二日，國無二王。釋迦老子（Sakyamuni，佛教創始人）飲氣吞聲，一大藏教如蟲蝕木。即使鉆仰不及，也正是無孔鐵錘。假若信手拈來，也是殘羹餿飯。一時吐卻，方有少分相應，更乃墮在空亡，依舊是鬼家活計。』想要明白嗎？『雨後始知山色翠，事難方見丈夫心。』說完卓拄杖下座。興化軍西臺其辯禪師上堂說法時，舉臨濟（Linji，禪宗大師）『無位真人』語，於是召集大眾說：『臨濟老漢尋常一』

【English Translation】 English version Huwei. The master tapped with his staff and said, 'Go and bow.' Zen Master Zong of Wangxian Mountain in Yizhou. A monk asked, 'The four seasons and eight festivals, I won't ask about them. What about an ordinary saying?' The master said, 'Heshan beats the drum.' The monk said, 'Is this where the student should exert effort?' The master said, 'Guizong drags the stone.' The monk was speechless. The master said, 'Truly a monastic.' When ascending the hall to preach, he said, 'Wuya from Nantai, Tianma from the North Sea, Fuzi from Silla, and Zhusha from Chenjin.' After a long pause, he said, 'Do you all understand?' Then he stood for a long time. When ascending the hall to preach, he said, 'Are you all willing to let go? If you don't let go, then carry it away.' Then he descended the seat. Zen Master Yongji of Wufeng Jingjue Monastery in Ruizhou. A monk asked, 'What is the Dao?' The master said, 'Cannot be stepped on at the crossroads.' The monk said, 'What if I go like this?' The master said, 'Take it slowly.' When ascending the hall to preach, he said, 'Qingping crosses the water, Touzi sells oil. Three hundred and sixty days a year, no need to frequently seek in numbers.' He struck the Zen bed with the whisk and descended the seat. Zen Master Xiang of the Buddha Foot Place in Wui Army. A monk asked, 'What is the substance of Prajna (prajna, wisdom)?' The master said, 'A cold lamp hidden in a crystal palace.' The monk asked, 'What is the function of Prajna (prajna, wisdom)?' The master said, 'Vividly alive.' The monk asked, 'Calling a uniform and unchanging thing a white ox in the open, is that correct?' The master said, 'Horns are growing.' The monk asked, 'What about when the horns haven't grown?' The master said, 'Don't harm people's crops.' Zen Master Huiyun of Mingyin in Pingjiang Prefecture, when ascending the hall to preach, held his staff horizontally and said, 'If it goes on like this, there will be no two suns in the sky and no two kings in the country. Sakyamuni (Sakyamuni, founder of Buddhism) swallows his breath, and the entire Tripitaka is like wood eaten by worms. Even if you try to look up to it, it's just a hammer without a hole. Even if you pick it up casually, it's just leftovers and stale food. Only by spitting it all out at once can there be a slight correspondence, and even then, you fall into emptiness, still the livelihood of ghosts.' Do you want to understand? 'Only after the rain do you know the mountain colors are green; only in difficult times do you see the heart of a true man.' Then he struck the staff and descended the seat. Zen Master Qibian of Xitai in Xinghua Army, when ascending the hall to preach, quoted Linji's (Linji, a Zen master) words about the 'True Person of No Rank,' and then summoned the assembly, saying, 'Old Man Linji always'

條脊樑硬似鐵。及乎到這裡。大似日中迷路眼見空花。直饒道無位真人是乾屎橛。正是泥龜曳尾。其僧只知季夏極熱不知仲冬嚴寒。若據當時合著得甚麼語塞斷天下人舌頭。西臺只恁么休去。又乃眼不見為凈。不免出一隻手狼籍去也。臨濟一擔西臺一堆。一擔一堆分付阿誰。從教撒向諸方去。笑殺當年老古錐。

汀州開元智譚禪師。上堂。僧問。如何是無私句。師曰。片月流輝光含萬象。云謝師指示。師曰。指示個什麼。云爭奈言猶在耳。師曰。是什麼言。云片月流輝光含萬象。師曰。學語之流。問如何是道。師曰。亙古亙今。云目前無異路達者共同途。師曰。汝作么生會。云踏著秤錘硬似鐵。師曰。猶較些子。問如何是佛法大意。師曰。春寒秋熱。云學人不會。師曰。秋熱春寒。問如何是古佛家風。師曰。讚歎不及。云如何是無縫塔。師曰。風吹不入。云如何是塔中人。師曰。鼻孔大頭向下。乃曰。物我冥契顯露真機。法法靈通心心獨耀。卷舒自在隱顯無拘。有時闃爾無蹤。有時廓周沙界。般若光中悉皆應現。塵塵既爾唸唸皆如。說什麼目連鹙子具大神通。到這裡作么生摸索。

處州縉雲縣永泰智覺禪師。僧問。少林一去無訊息。今日慇勤為舉揚。師曰。月華自照三千界。雲水空隨十萬程。云九年面壁

【現代漢語翻譯】現代漢語譯本：脊樑像鐵一樣堅硬。等到真正到了這個地步，就像在正午迷路，眼前所見皆是虛幻。即使說『無位真人』（Wuwei zhenren，指不執著于任何位置或身份的修行者）是擦屁股的木棒，也像是泥龜在拖著尾巴。那個僧人只知道夏末的酷熱，卻不知道仲冬的嚴寒。如果按照當時的情況，應該用什麼話才能堵住天下人的嘴呢？西臺（Xitai，禪師名）只是這樣停止了活動。又說眼不見為凈。不得已伸出一隻手來胡亂攪動。臨濟（Linji，禪師名）的一擔，西臺的一堆，這一擔一堆交給誰呢？任憑它們撒向四面八方去吧，笑死了當年的老古錐（Laoguzhui，指有經驗的禪師）。

汀州開元寺的智譚禪師，上堂說法。有僧人問：『什麼是無私之句？』禪師說：『一片月光流瀉，光輝包含萬象。』僧人說：『感謝老師的指示。』禪師說：『指示什麼？』僧人說：『無奈話語還在耳邊。』禪師說：『是什麼話？』僧人說：『一片月光流瀉，光輝包含萬象。』禪師說：『這是學人說的話。』問：『什麼是道？』禪師說：『亙古亙今。』僧人說：『目前沒有其他道路，通達者共同前進。』禪師說：『你如何理解？』僧人說：『踏著秤錘，硬如鐵。』禪師說：『還差一點。』問：『什麼是佛法大意？』禪師說：『春寒秋熱。』僧人說：『學人不會。』禪師說：『秋熱春寒。』問：『什麼是古佛家風？』禪師說：『讚歎不及。』問：『什麼是無縫塔？』禪師說：『風吹不入。』問：『什麼是塔中人？』禪師說：『鼻孔大，頭向下。』於是說：『物我融為一體，顯露出真正的機鋒。法法靈通，心心獨立閃耀。舒捲自在，隱顯無拘。有時寂靜無蹤，有時廣闊周遍沙界。在般若（Bore，智慧）之光中，一切都應現。每個微塵如此，每個念頭都如此。說什麼目連（Mujianlian，神通第一的佛陀弟子），鹙子（Shezi，舍利弗，智慧第一的佛陀弟子）具有大神通，到了這裡又如何摸索呢？』

處州縉雲縣永泰寺的智覺禪師。有僧人問：『少林寺一去沒有訊息，今天慇勤地為您舉揚。』禪師說：『月光照耀三千世界。』僧人說：『流水白白流過十萬路程。』僧人說：『九年面壁』

【English Translation】 English version: The spine is as hard as iron. But when you actually get here, it's like being lost at noon, seeing only empty flowers. Even if you say the 'Wuwei zhenren' (無位真人, a practitioner who is not attached to any position or identity) is a dry turd, it's like a mud turtle dragging its tail. That monk only knows the extreme heat of late summer, but doesn't know the severe cold of mid-winter. If based on the situation at that time, what words could be used to shut the mouths of everyone in the world? Xitai (西臺, name of a Chan master) just stopped acting like that. And also said that not seeing is pure. Inevitably, he stretched out a hand to mess things up. Linji's (臨濟, name of a Chan master) load, Xitai's pile, who should these loads and piles be given to? Let them be scattered in all directions, laughing at the old master of that year.

Zen Master Zhitang of Kaiyuan Temple in Tingzhou, ascended the platform to preach. A monk asked: 'What is the phrase of selflessness?' The master said: 'A sliver of moonlight flows, its radiance containing all phenomena.' The monk said: 'Thank you, teacher, for the instruction.' The master said: 'Instruct what?' The monk said: 'But the words are still in my ears.' The master said: 'What words?' The monk said: 'A sliver of moonlight flows, its radiance containing all phenomena.' The master said: 'These are the words of a learner.' Asked: 'What is the Dao?' The master said: 'Eternal and unchanging.' The monk said: 'There is no other road ahead, those who are enlightened travel together.' The master said: 'How do you understand it?' The monk said: 'Stepping on the weight of a steelyard, it's as hard as iron.' The master said: 'Still a little short.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Spring cold, autumn heat.' The monk said: 'The learner doesn't understand.' The master said: 'Autumn heat, spring cold.' Asked: 'What is the family style of the ancient Buddhas?' The master said: 'Praise is not enough.' Asked: 'What is a seamless pagoda?' The master said: 'The wind cannot enter.' Asked: 'Who is the person in the pagoda?' The master said: 'Big nostrils, head downwards.' Then he said: 'The self and things merge into one, revealing the true opportunity. Dharma is spiritually connected, each mind shines independently. Expanding and contracting freely, hidden and revealed without restraint. Sometimes silent and traceless, sometimes vast and encompassing the universe. In the light of Prajna (般若, wisdom), everything appears. Each dust is like this, each thought is like this. What is there to say about Maudgalyayana (Mujianlian, 目連, the Buddha's disciple who was foremost in supernatural powers) and Sariputra (Shezi, 舍利弗, the Buddha's disciple who was foremost in wisdom) having great supernatural powers, how can they grope around here?'

Zen Master Zhijue of Yongtai Temple in Jinyun County, Chuzhou. A monk asked: 'Since leaving Shaolin, there has been no news, today I diligently raise it for you.' The master said: 'The moonlight shines on three thousand worlds.' The monk said: 'The flowing water flows in vain for ten thousand miles.' The monk said: 'Nine years of facing the wall.'

當爲何事。師曰。還提只履自西歸。乃曰。金風淅瀝玉露悽清。菊解香苞稻懸嘉穟。時清道泰野老謳歌。處處登高人人歡樂。諸禪德。只如林間衲子豈不知時。若也燕默忘形昧他光景。翠微深處不逐四時。一炷栴旃無恩不報。拍禪床下座。

杭州龍華文喜禪師初住陸蓮庵。僧問。如何是陸蓮境。師曰。一徑階前草數株霜后松。云如何是境中人。師曰。擘開凡聖路踏破畫門來。云向上宗乘事若何。師曰。一條楖栗杖萬里作風威。乃曰。諸仁者且道。答伊境不答伊境。若道答伊境。山僧眼在什麼處。若道不答伊境。又道一徑階前草數株霜后松。還相委悉么。良久曰。時時明祖意日日起清風。珍重。

處州永泰自仁禪師。僧問。如何是露地白牛。師曰。大難看守。云看守即易。未審作何用。師曰。用得即用。云學人借用得也無。師曰。直饒用得也只是別人底。乃曰。松風凜凜敗葉紛紛。岸柳衰殘猿啼遠岫。若也善觀時節。方與諸聖相鄰。未出得衲僧活計。諸仁者。當此之際正好橫擔拄杖高掛缽囊。到處撞開方丈門。且與老胡相見。若也一言不契。坐具拂開便行。豈不快哉。山僧自行腳已來。未嘗逢著一個半個何故如此。良久曰。土曠人稀相逢者少。珍重。又曰。金風乍扇松竹交陰。水月分明衲僧罔措。還會么。

{ "translations": [ "現代漢語譯本：\n\n問：'當爲何事？'（你問這個做什麼？）\n\n師（禪師）曰：'還提只履自西歸。'（我還是像達摩祖師那樣，提著一隻鞋子從西方回來。）\n\n乃曰：'金風淅瀝玉露悽清，菊解香苞稻懸嘉穟。時清道泰野老謳歌，處處登高人人歡樂。'（秋風瑟瑟，玉露晶瑩，菊花綻放，稻穗低垂。時世清明，太平盛世，老百姓歌唱，處處登高，人人歡樂。）\n\n'諸禪德，只如林間衲子豈不知時？若也燕默忘形昧他光景，翠微深處不逐四時。一炷栴檀無恩不報，拍禪床下座。'（各位禪者，難道山林間的僧人不知道時節嗎？如果只是沉默寡言，忘記形體，不瞭解其他景象，身處翠微深處而不追隨四季變化，那麼即使燒一炷栴檀香，也無法報答佛恩。說完，拍了一下禪床，走下座位。）\n\n杭州龍華文喜禪師初住陸蓮庵。僧問：'如何是陸蓮境？'（什麼是陸蓮庵的境界？）\n\n師曰：'一徑階前草數株霜后松。'（一條小路，臺階前幾株小草，還有幾棵經歷風霜的松樹。）\n\n云：'如何是境中人？'（什麼是境界中的人？）\n\n師曰：'擘開凡聖路踏破畫門來。'（劈開凡聖之路，打破虛假的門徑而來。）\n\n云：'向上宗乘事若何？'（向上追尋佛法真諦又該如何？）\n\n師曰：'一條楖栗杖萬里作風威。'（拿著一根楖栗木杖，萬里之行都充滿威風。）\n\n乃曰：'諸仁者且道，答伊境不答伊境？若道答伊境，山僧眼在什麼處？若道不答伊境，又道一徑階前草數株霜后松。還相委悉么？'（各位，你們說，是回答了他的境界，還是沒有回答他的境界？如果說是回答了他的境界，那老僧的眼睛在哪裡？如果說沒有回答他的境界，又說了'一徑階前草數株霜后松'。你們明白了嗎？）\n\n良久曰：'時時明祖意日日起清風。珍重。'（過了一會兒，說：'時時明白祖師的意旨，每天都颳起清新的風。珍重。'）\n\n處州永泰自仁禪師。僧問：'如何是露地白牛？'（什麼是露地白牛？）\n\n師曰：'大難看守。'（很難看守。）\n\n云：'看守即易，未審作何用？'（看守容易，不知道有什麼用？）\n\n師曰：'用得即用。'（用得上就用。）\n\n云：'學人借用得也無？'（學人可以借用嗎？）\n\n師曰：'直饒用得也只是別人底。'（即使你用得上，也只是別人的東西。）\n\n乃曰：'松風凜凜敗葉紛紛，岸柳衰殘猿啼遠岫。若也善觀時節，方與諸聖相鄰。未出得衲僧活計。'（松風凜冽，落葉紛紛，岸邊的柳樹衰敗凋殘，猿猴在遠處的山峰啼叫。如果善於觀察時節，才能與諸位聖賢為鄰。還沒有脫離僧人的生活。）\n\n'諸仁者，當此之際正好橫擔拄杖高掛缽囊，到處撞開方丈門，且與老胡相見。若也一言不契，坐具拂開便行，豈不快哉！山僧自行腳已來，未嘗逢著一個半個。何故如此？'（各位，在這個時候，正好可以橫著挑起拄杖，高高掛起缽囊，到處撞開方丈的門，去和達摩祖師相見。如果一句話不投機，就把坐具拂開就走，豈不痛快！老僧我自從雲遊以來，未曾遇到過一個半個這樣的人。為什麼會這樣呢？）\n\n良久曰：'土曠人稀相逢者少。珍重。'（過了一會兒，說：'地方廣闊，人煙稀少，相逢的人很少。珍重。'）\n\n又曰：'金風乍扇松竹交陰，水月分明衲僧罔措。還會么？'（又說：'秋風剛剛吹起，松樹和竹子交相掩映，水中的月亮分外明亮，僧人卻不知所措。明白了嗎？'）", "English version:\n\nAsked: 'What is the matter?'\n\nThe Master said: 'Still carrying a single shoe, I return from the West.'\n\nThen he said: 'The golden wind rustles, the jade dew is cold and clear. Chrysanthemums release their fragrant buds, and rice hangs with auspicious ears. The times are peaceful, the Way is prosperous, and old farmers sing. Everywhere people climb high and rejoice.'\n\n'All you Chan practitioners, do the monks in the forest not know the seasons? If they are silent and forget their forms, oblivious to the scenery, deep in the emerald mountains, not following the four seasons, then even burning a stick of sandalwood cannot repay their debt of gratitude. ' He struck the meditation platform and descended.\n\nChan Master Wenxi of Longhua Temple in Hangzhou first resided at the Lu Lian Hermitage. A monk asked: 'What is the realm of Lu Lian?'\n\nThe Master said: 'A path before the steps, a few blades of grass, and several frost-covered pines.'\n\nThe monk asked: 'What are the people in this realm?'\n\nThe Master said: 'Breaking open the path of the mundane and the sacred, smashing through the painted gate.'\n\nThe monk asked: 'What about the matter of the upward-reaching lineage?'\n\nThe Master said: 'A single staff of jujube wood creates the wind's majesty for ten thousand miles.'\n\nThen he said: 'All of you, tell me, did I answer his question about the realm or not? If I answered his question about the realm, where are the old monk's eyes? If I did not answer his question about the realm, then I said, \'A path before the steps, a few blades of grass, and several frost-covered pines.\' Do you understand?'\n\nAfter a long pause, he said: 'Constantly understanding the Patriarch's intent, daily rising with a clear wind. Treasure this.'\n\nChan Master Ziren of Yongtai in Chuzhou. A monk asked: 'What is the white ox in the open field?'\n\nThe Master said: 'Very difficult to guard.'\n\nThe monk said: 'Guarding is easy, but what is it used for?'\n\nThe Master said: 'Use it when it can be used.'\n\nThe monk asked: 'Can a student borrow it?'\n\nThe Master said: 'Even if you can use it, it is still someone else's.'\n\nThen he said: 'The pine wind is piercing, the fallen leaves are scattered, the willows on the bank are withered and decaying, and monkeys cry in the distant mountains. If you are good at observing the seasons, you can be neighbors with the sages. You have not yet escaped the livelihood of a monk.'\n\n'All of you, at this time, it is good to carry your staff horizontally and hang your alms bowl high, knocking open the doors of abbots' quarters everywhere, and meeting with Bodhidharma (老胡 lǎo hú - old barbarian, referring to Bodhidharma). If you do not agree on a single word, brush off your sitting mat and leave, wouldn't that be delightful! Since this old monk began his pilgrimage, I have never encountered even half a person like that. Why is this so?'\n\nAfter a long pause, he said: 'The land is vast and the people are few, so few meet. Treasure this.'\n\nHe also said: 'The golden wind suddenly blows, the pines and bamboos intertwine, the moon in the water is clear and distinct, and the monks are at a loss. Do you understand?'" ] }

若有人會得出來通個訊息。山僧與爾證據。良久曰。布袋里錐子不出頭者是好手。下座。

洪州延恩法安禪師姓許氏。臨川人。少事承天沙門慕閑出家。年二十以通經得度。遊方謁雪竇顯禪師。顯歿依天衣懷禪師。眾推其知見又遍歷諸家耆宿。指目為飽參。歸臨川見黃山如意院敗屋破垣無以蔽風雨。師求居之。十年殿閣如化成。乃棄去下江漢航二浙上天臺沂淮汶而還。所至接物利生未嘗失言。亦未嘗失人。白首懷道翩然無侶。倚杖于南昌上藍。又住武寧之延恩寺。寺初以父子傳。貧不能守易以為十方。草屋數楹敗床破簀師安樂之。縣令糾豪右謀為一新。師笑曰。檀法本以度人。今非其發心而強之。是名作業。不名佛事也。棲止十年而叢林成。僧至如歸。師與法雲秀為昆弟且相得。秀所居裝嚴妙天下。說法如雲雨。其力量可以為弟兄。接羽翼而天飛也。嘗以書招師。師讀之一笑而已。或問其故。師曰。吾始見秀有英氣。謂可以語道。乃今而後知其癡。癡人正不可與語也。問者曰。何哉。師曰。比丘法當一缽行四方。秀既不能爾。又於八達衢頭架大屋。從人乞飯以養數百閑漢非癡乎。師每謂人曰。萬事隨緣是安樂法。元豐甲子七月命弟子取方丈文書聚火之。以院事付一僧。八月旦示滅。閱世六十有一。坐四十有一夏

。

禮部楊杰居士。字次公號無為。歷參諸名宿。晚從天衣游。衣每引老龐機語。令研究深造。后奉祠泰山。一日雞一鳴。睹日如盤涌。忽大悟。乃別有男不婚。有女不嫁之偈曰。男大須婚女長須嫁。討甚閑工夫。更說無生話。書以寄衣。衣稱善。後會芙蓉楷禪師。公曰。與師相別幾年。蓉曰。七年。公曰。學道來參禪來。蓉曰。不打這鼓笛。公曰。恁么則空遊山水百無所能也。蓉曰。別來未久善能高鑒。公大笑。公有辭世偈曰。無一可戀。無一可舍。太虛空中。之乎者也。將錯就錯。西方極樂。

續傳燈錄卷第八

續傳燈錄卷第九目錄

大鑒下第十二世大愚芝禪師法嗣一十三人云峰文悅禪師瑞光月禪師洞山子圓禪師(已上三人見錄)開福守義禪師興陽啟舟禪師興陽啟珊禪師大禹簡南禪師法輪聰禪師雲頂繼蘭禪師承天應禪師龍王師進禪師承天守勤禪師圭峰光應禪師(已上十人無錄)石霜永禪師法嗣八人福嚴保宗禪師大陽如漢禪師(已上二人見錄)勝業智增禪師保寧承泰禪師大光玉圓禪師石霜皓詮禪師興國慧秀禪師圓通文溥禪師(已上六人無錄)浮山遠禪師法嗣一十九人凈因道臻禪師　興化仁岳禪師玉泉謂芳禪師定林慧琛禪師本覺若珠禪師華嚴普孜禪師清隱惟湜禪師衡岳奉能禪師(已上八人見錄)

【現代漢語翻譯】現代漢語譯本：禮部楊杰居士（楊杰，官職為禮部的在家修行者），字次公，號無為。他曾參訪過許多著名的禪師，晚年跟隨天衣義懷禪師學習。天衣禪師經常引用老龐（龐蘊）的機鋒話語，讓他深入研究。後來楊杰在泰山負責祭祀，一天雞鳴時分，他看到太陽像盤子一樣涌出，忽然大悟。於是寫了一首偈（佛偈）表明自己有兒子不結婚，有女兒不嫁人的決心，偈語說：『男大須婚女長須嫁，討甚閑工夫，更說無生話。』（男子大了必須結婚，女子大了必須出嫁，何必找這些空閑的工夫，還說什麼無生的道理呢？）他把這首偈寄給天衣禪師，天衣禪師稱讚他寫得好。後來楊杰拜會芙蓉道楷禪師，楊杰說：『與師相別幾年？』（和禪師您分別幾年了？）芙蓉禪師說：『七年。』楊杰說：『學道來？參禪來？』（是來學道？還是來參禪？）芙蓉禪師說：『不打這鼓笛。』（我不玩弄這些花架子。）楊杰說：『恁么則空遊山水百無所能也。』（這樣說來，你就是白白遊山玩水，什麼都不會了。）芙蓉禪師說：『別來未久善能高鑒。』（分別沒多久，您就很會鑑定了。）楊杰大笑。楊杰有辭世偈說：『無一可戀，無一可舍，太虛空中，之乎者也。將錯就錯，西方極樂。』（沒有什麼值得留戀，也沒有什麼可以捨棄，在空曠的宇宙中，還說什麼之乎者也。將錯就錯，往生西方極樂世界。）

《續傳燈錄》卷第八

《續傳燈錄》卷第九目錄

大鑒下第十二世大愚守芝禪師法嗣一十三人：云峰文悅禪師、瑞光月禪師、洞山守圓禪師（以上三人見於記錄），開福守義禪師、興陽啟舟禪師、興陽啟珊禪師、大禹簡南禪師、法輪聰禪師、雲頂繼蘭禪師、承天應禪師、龍王師進禪師、承天守勤禪師、圭峰光應禪師（以上十人沒有記錄）。石霜楚圓禪師法嗣八人：福嚴保宗禪師、大陽警玄禪師（以上二人見於記錄），勝業智增禪師、保寧承泰禪師、大光玉圓禪師、石霜皓詮禪師、興國慧秀禪師、圓通文溥禪師（以上六人沒有記錄）。浮山法遠禪師法嗣一十九人：凈因道臻禪師、興化仁岳禪師、玉泉謂芳禪師、定林慧琛禪師、本覺若珠禪師、華嚴普孜禪師、清隱惟湜禪師、衡岳奉能禪師（以上八人見於記錄）。

【English Translation】 English version: Layman Yang Jie (Yang Jie, a lay practitioner in the Ministry of Rites), styled Cigong, named Wuwei. He visited many famous Chan masters and later studied with Chan Master Tianyi Yihuai (天衣義懷禪師). Chan Master Tianyi often quoted the gongan (機語) of Layman Pang (龐蘊), urging him to study deeply. Later, Yang Jie was in charge of sacrifices at Mount Tai. One day, at the crowing of a rooster, he saw the sun rising like a disc and suddenly had a great enlightenment. He then wrote a verse expressing his determination not to marry off his son or daughter, saying: 'Men must marry when they are grown, women must wed when they are old, why seek idle time, and speak of no-birth?' He sent this verse to Chan Master Tianyi, who praised it. Later, Yang Jie visited Chan Master Furong Daokai (芙蓉道楷禪師). Yang Jie said, 'How many years has it been since I parted from you, Master?' Chan Master Furong said, 'Seven years.' Yang Jie said, 'Did you come to study the Way? Or to practice Chan?' Chan Master Furong said, 'I don't play these drums and flutes.' Yang Jie said, 'Then you are just wandering around the mountains and rivers, without any ability.' Chan Master Furong said, 'It hasn't been long since we parted, and you are already good at judging.' Yang Jie laughed loudly. Yang Jie had a verse for his departure from the world, saying: 'Nothing to be attached to, nothing to be abandoned, in the vast emptiness, what about 'zhi hu zhe ye'? Making the best of a bad bargain, the Western Pure Land.'

Continuation of the Record of the Transmission of the Lamp, Volume 8

Continuation of the Record of the Transmission of the Lamp, Volume 9, Table of Contents

The twelfth generation under Dajian (大鑒, refers to Huineng 慧能, the Sixth Patriarch), thirteen Dharma heirs of Chan Master Dayu Shouzhi (大愚守芝禪師): Chan Master Yunfeng Wenyue (云峰文悅禪師), Chan Master Ruiguang Yue (瑞光月禪師), Chan Master Dongshan Shouyuan (洞山守圓禪師) (the above three are recorded), Chan Master Kaifu Shouyi (開福守義禪師), Chan Master Xingyang Qizhou (興陽啟舟禪師), Chan Master Xingyang Qishan (興陽啟珊禪師), Chan Master Dayu Jiannan (大禹簡南禪師), Chan Master Falun Cong (法輪聰禪師), Chan Master Yunding Jilan (雲頂繼蘭禪師), Chan Master Chengtian Ying (承天應禪師), Chan Master Longwang Shijin (龍王師進禪師), Chan Master Chengtian Shouqin (承天守勤禪師), Chan Master Guifeng Guangying (圭峰光應禪師) (the above ten are not recorded). Eight Dharma heirs of Chan Master Shishuang Chuyuan (石霜楚圓禪師): Chan Master Fuyan Baozong (福嚴保宗禪師), Chan Master Dayang Jingxuan (大陽警玄禪師) (the above two are recorded), Chan Master Shengye Zhizeng (勝業智增禪師), Chan Master Baoning Chengtai (保寧承泰禪師), Chan Master Daguang Yuyuan (大光玉圓禪師), Chan Master Shishuang Haoquan (石霜皓詮禪師), Chan Master Xingguo Huixiu (興國慧秀禪師), Chan Master Yuantong Wenpu (圓通文溥禪師) (the above six are not recorded). Nineteen Dharma heirs of Chan Master Fushan Fayuan (浮山法遠禪師): Chan Master Jingyin Daozhen (凈因道臻禪師), Chan Master Xinghua Renyue (興化仁岳禪師), Chan Master Yuquan Weifang (玉泉謂芳禪師), Chan Master Dinglin Huichen (定林慧琛禪師), Chan Master Benjue Ruozhu (本覺若珠禪師), Chan Master Huayan Puzi (華嚴普孜禪師), Chan Master Qingyin Weishe (清隱惟湜禪師), Chan Master Hengyue Fengneng (衡岳奉能禪師) (the above eight are recorded).

歸宗普安禪師白馬景雲禪師甘露慶餘禪師歸宗鴻式禪師浮山洪璉禪師甘露法眼禪師西禪繼圖禪師東禪仁照禪師太平賢禪師萬杉浩修禪師溪山曉云禪師(已上十一人無錄)寶應昭禪師法嗣二人瑯邪方銳禪師興陽希隱禪師(已上二人見錄)石門進禪師法嗣一人瑞巖智才禪師(見錄)金山穎禪師法嗣二十人廣教繼真禪師普慈崇珍禪師瑞竹仲和禪師金山懷賢禪師石佛顯忠禪師凈住居說禪師西余拱辰禪師般若善端禪師節使李端愿居士(已上九人見錄)承天了素禪師南禪自聰禪師上方希元禪師隱靜慧觀禪師法性紹明禪師烏崖了暹禪師五峰仲熙禪師雪竇詮禪師瑞竹惟悟禪師法性用彰禪師因勝如道禪師(已上十一人無錄)洞庭月禪師法嗣三人薦福亮禪師(見錄)瑞光嵩禪師承天世珍禪師(已上二人無錄)仗錫已禪師法嗣二人黃巖保軒禪師(一人見錄)　靈巖志禪師(一人無錄)龍華岳禪師法嗣二人西余凈端禪師(一人見錄)　翠巖顯儔禪師(一人無錄)法華舉禪師法嗣六人永慶文禪師海會文禪師興化規禪師龍潭颙禪師覺華康禪師海會海禪師(已上六人無錄)天聖泰禪師法嗣六人常熟稟珍禪師西余寶實禪師常熟令然禪師福嚴處成禪師中禪顯玉禪師太州知文和尚(已上六人無錄)太子院一禪師法嗣一人太子同廣禪師(無錄)

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【現代漢語翻譯】現代漢語譯本：歸宗普安禪師（Guizong Puan, 禪師名）白馬景雲禪師（Baima Jingyun, 禪師名）甘露慶餘禪師（Ganlu Qingyu, 禪師名）歸宗鴻式禪師（Guizong Hongshi, 禪師名）浮山洪璉禪師（Fushan Honglian, 禪師名）甘露法眼禪師（Ganlu Fayan, 禪師名）西禪繼圖禪師（Xi Chan Jitu, 禪師名）東禪仁照禪師（Dong Chan Renzhao, 禪師名）太平賢禪師（Taiping Xian, 禪師名）萬杉浩修禪師（Wan Shan Haoxiu, 禪師名）溪山曉云禪師（Xi Shan Xiaoyun, 禪師名） (以上十一人，沒有記錄) 寶應昭禪師（Baoying Zhao, 禪師名）法嗣二人：瑯邪方銳禪師（Langye Fangrui, 禪師名）興陽希隱禪師（Xingyang Xiyin, 禪師名） (以上二人，見於記錄) 石門進禪師（Shimen Jin, 禪師名）法嗣一人：瑞巖智才禪師（Ruiyan Zhicai, 禪師名） (見於記錄) 金山穎禪師（Jinshan Ying, 禪師名）法嗣二十人：廣教繼真禪師（Guangjiao Jizhen, 禪師名）普慈崇珍禪師（Puci Chongzhen, 禪師名）瑞竹仲和禪師（Ruizhu Zhonghe, 禪師名）金山懷賢禪師（Jinshan Huaixian, 禪師名）石佛顯忠禪師（Shifo Xianzhong, 禪師名）凈住居說禪師（Jingzhu Jushuo, 禪師名）西余拱辰禪師（Xi Yu Gongchen, 禪師名）般若善端禪師（Bore Shandan, 禪師名）節使李端愿居士（Jieshi Li Duanyuan, 居士名） (以上九人，見於記錄) 承天了素禪師（Chengtian Liaosu, 禪師名）南禪自聰禪師（Nan Chan Zicong, 禪師名）上方希元禪師（Shangfang Xiyuan, 禪師名）隱靜慧觀禪師（Yinjing Huiguan, 禪師名）法性紹明禪師（Faxing Shaoming, 禪師名）烏崖了暹禪師（Wuya Liaoxian, 禪師名）五峰仲熙禪師（Wufeng Zhongxi, 禪師名）雪竇詮禪師（Xuedou Quan, 禪師名）瑞竹惟悟禪師（Ruizhu Weiwu, 禪師名）法性用彰禪師（Faxing Yongzhang, 禪師名）因勝如道禪師（Yinsheng Rudao, 禪師名） (以上十一人，沒有記錄) 洞庭月禪師（Dongting Yue, 禪師名）法嗣三人：薦福亮禪師（Jianfu Liang, 禪師名） (見於記錄) 瑞光嵩禪師（Ruiguang Song, 禪師名）承天世珍禪師（Chengtian Shizhen, 禪師名） (以上二人，沒有記錄) 仗錫已禪師（Zhangxi Yi, 禪師名）法嗣二人：黃巖保軒禪師（Huangyan Baoxuan, 禪師名） (一人見於記錄) 靈巖志禪師（Lingyan Zhi, 禪師名） (一人沒有記錄) 龍華岳禪師（Longhua Yue, 禪師名）法嗣二人：西余凈端禪師（Xi Yu Jingduan, 禪師名） (一人見於記錄) 翠巖顯儔禪師（Cuiyan Xianchou, 禪師名） (一人沒有記錄) 法華舉禪師（Fahua Ju, 禪師名）法嗣六人：永慶文禪師（Yongqing Wen, 禪師名）海會文禪師（Haihui Wen, 禪師名）興化規禪師（Xinghua Gui, 禪師名）龍潭颙禪師（Longtan Yong, 禪師名）覺華康禪師（Juehua Kang, 禪師名）海會海禪師（Haihui Hai, 禪師名） (以上六人，沒有記錄) 天聖泰禪師（Tiansheng Tai, 禪師名）法嗣六人：常熟稟珍禪師（Changshu Bingzhen, 禪師名）西余寶實禪師（Xi Yu Baoshi, 禪師名）常熟令然禪師（Changshu Lingran, 禪師名）福嚴處成禪師（Fuyan Chucheng, 禪師名）中禪顯玉禪師（Zhong Chan Xianyu, 禪師名）太州知文和尚（Taizhou Zhiwen, 和尚名） (以上六人，沒有記錄) 太子院一禪師（Taiziyuan Yi, 禪師名）法嗣一人：太子同廣禪師（Taizi Tongguang, 禪師名） (沒有記錄)

續傳燈 English version: Guizong Puan Zen Master (Guizong Puan, Zen Master's name) Baima Jingyun Zen Master (Baima Jingyun, Zen Master's name) Ganlu Qingyu Zen Master (Ganlu Qingyu, Zen Master's name) Guizong Hongshi Zen Master (Guizong Hongshi, Zen Master's name) Fushan Honglian Zen Master (Fushan Honglian, Zen Master's name) Ganlu Fayan Zen Master (Ganlu Fayan, Zen Master's name) Xi Chan Jitu Zen Master (Xi Chan Jitu, Zen Master's name) Dong Chan Renzhao Zen Master (Dong Chan Renzhao, Zen Master's name) Taiping Xian Zen Master (Taiping Xian, Zen Master's name) Wan Shan Haoxiu Zen Master (Wan Shan Haoxiu, Zen Master's name) Xi Shan Xiaoyun Zen Master (Xi Shan Xiaoyun, Zen Master's name) (The above eleven people have no records) Baoying Zhao Zen Master (Baoying Zhao, Zen Master's name) had two Dharma heirs: Langye Fangrui Zen Master (Langye Fangrui, Zen Master's name) Xingyang Xiyin Zen Master (Xingyang Xiyin, Zen Master's name) (The above two people are recorded) Shimen Jin Zen Master (Shimen Jin, Zen Master's name) had one Dharma heir: Ruiyan Zhicai Zen Master (Ruiyan Zhicai, Zen Master's name) (Recorded) Jinshan Ying Zen Master (Jinshan Ying, Zen Master's name) had twenty Dharma heirs: Guangjiao Jizhen Zen Master (Guangjiao Jizhen, Zen Master's name) Puci Chongzhen Zen Master (Puci Chongzhen, Zen Master's name) Ruizhu Zhonghe Zen Master (Ruizhu Zhonghe, Zen Master's name) Jinshan Huaixian Zen Master (Jinshan Huaixian, Zen Master's name) Shifo Xianzhong Zen Master (Shifo Xianzhong, Zen Master's name) Jingzhu Jushuo Zen Master (Jingzhu Jushuo, Zen Master's name) Xi Yu Gongchen Zen Master (Xi Yu Gongchen, Zen Master's name) Bore Shandan Zen Master (Bore Shandan, Zen Master's name) Layman Li Duanyuan, Commissioner (Jieshi Li Duanyuan, Layman's name) (The above nine people are recorded) Chengtian Liaosu Zen Master (Chengtian Liaosu, Zen Master's name) Nan Chan Zicong Zen Master (Nan Chan Zicong, Zen Master's name) Shangfang Xiyuan Zen Master (Shangfang Xiyuan, Zen Master's name) Yinjing Huiguan Zen Master (Yinjing Huiguan, Zen Master's name) Faxing Shaoming Zen Master (Faxing Shaoming, Zen Master's name) Wuya Liaoxian Zen Master (Wuya Liaoxian, Zen Master's name) Wufeng Zhongxi Zen Master (Wufeng Zhongxi, Zen Master's name) Xuedou Quan Zen Master (Xuedou Quan, Zen Master's name) Ruizhu Weiwu Zen Master (Ruizhu Weiwu, Zen Master's name) Faxing Yongzhang Zen Master (Faxing Yongzhang, Zen Master's name) Yinsheng Rudao Zen Master (Yinsheng Rudao, Zen Master's name) (The above eleven people have no records) Dongting Yue Zen Master (Dongting Yue, Zen Master's name) had three Dharma heirs: Jianfu Liang Zen Master (Jianfu Liang, Zen Master's name) (Recorded) Ruiguang Song Zen Master (Ruiguang Song, Zen Master's name) Chengtian Shizhen Zen Master (Chengtian Shizhen, Zen Master's name) (The above two people have no records) Zhangxi Yi Zen Master (Zhangxi Yi, Zen Master's name) had two Dharma heirs: Huangyan Baoxuan Zen Master (Huangyan Baoxuan, Zen Master's name) (One person is recorded) Lingyan Zhi Zen Master (Lingyan Zhi, Zen Master's name) (One person has no record) Longhua Yue Zen Master (Longhua Yue, Zen Master's name) had two Dharma heirs: Xi Yu Jingduan Zen Master (Xi Yu Jingduan, Zen Master's name) (One person is recorded) Cuiyan Xianchou Zen Master (Cuiyan Xianchou, Zen Master's name) (One person has no record) Fahua Ju Zen Master (Fahua Ju, Zen Master's name) had six Dharma heirs: Yongqing Wen Zen Master (Yongqing Wen, Zen Master's name) Haihui Wen Zen Master (Haihui Wen, Zen Master's name) Xinghua Gui Zen Master (Xinghua Gui, Zen Master's name) Longtan Yong Zen Master (Longtan Yong, Zen Master's name) Juehua Kang Zen Master (Juehua Kang, Zen Master's name) Haihui Hai Zen Master (Haihui Hai, Zen Master's name) (The above six people have no records) Tiansheng Tai Zen Master (Tiansheng Tai, Zen Master's name) had six Dharma heirs: Changshu Bingzhen Zen Master (Changshu Bingzhen, Zen Master's name) Xi Yu Baoshi Zen Master (Xi Yu Baoshi, Zen Master's name) Changshu Lingran Zen Master (Changshu Lingran, Zen Master's name) Fuyan Chucheng Zen Master (Fuyan Chucheng, Zen Master's name) Zhong Chan Xianyu Zen Master (Zhong Chan Xianyu, Zen Master's name) Monk Zhiwen of Taizhou (Taizhou Zhiwen, Monk's name) (The above six people have no records) Taiziyuan Yi Zen Master (Taiziyuan Yi, Zen Master's name) had one Dharma heir: Taizi Tongguang Zen Master (Taizi Tongguang, Zen Master's name) (No record)

Continued Transmission of the Lamp

【English Translation】 English version: Guizong Puan Zen Master (Guizong Puan, Zen Master's name) Baima Jingyun Zen Master (Baima Jingyun, Zen Master's name) Ganlu Qingyu Zen Master (Ganlu Qingyu, Zen Master's name) Guizong Hongshi Zen Master (Guizong Hongshi, Zen Master's name) Fushan Honglian Zen Master (Fushan Honglian, Zen Master's name) Ganlu Fayan Zen Master (Ganlu Fayan, Zen Master's name) Xi Chan Jitu Zen Master (Xi Chan Jitu, Zen Master's name) Dong Chan Renzhao Zen Master (Dong Chan Renzhao, Zen Master's name) Taiping Xian Zen Master (Taiping Xian, Zen Master's name) Wan Shan Haoxiu Zen Master (Wan Shan Haoxiu, Zen Master's name) Xi Shan Xiaoyun Zen Master (Xi Shan Xiaoyun, Zen Master's name) (The above eleven people have no records) Baoying Zhao Zen Master (Baoying Zhao, Zen Master's name) had two Dharma heirs: Langye Fangrui Zen Master (Langye Fangrui, Zen Master's name) Xingyang Xiyin Zen Master (Xingyang Xiyin, Zen Master's name) (The above two people are recorded) Shimen Jin Zen Master (Shimen Jin, Zen Master's name) had one Dharma heir: Ruiyan Zhicai Zen Master (Ruiyan Zhicai, Zen Master's name) (Recorded) Jinshan Ying Zen Master (Jinshan Ying, Zen Master's name) had twenty Dharma heirs: Guangjiao Jizhen Zen Master (Guangjiao Jizhen, Zen Master's name) Puci Chongzhen Zen Master (Puci Chongzhen, Zen Master's name) Ruizhu Zhonghe Zen Master (Ruizhu Zhonghe, Zen Master's name) Jinshan Huaixian Zen Master (Jinshan Huaixian, Zen Master's name) Shifo Xianzhong Zen Master (Shifo Xianzhong, Zen Master's name) Jingzhu Jushuo Zen Master (Jingzhu Jushuo, Zen Master's name) Xi Yu Gongchen Zen Master (Xi Yu Gongchen, Zen Master's name) Bore Shandan Zen Master (Bore Shandan, Zen Master's name) Layman Li Duanyuan, Commissioner (Jieshi Li Duanyuan, Layman's name) (The above nine people are recorded) Chengtian Liaosu Zen Master (Chengtian Liaosu, Zen Master's name) Nan Chan Zicong Zen Master (Nan Chan Zicong, Zen Master's name) Shangfang Xiyuan Zen Master (Shangfang Xiyuan, Zen Master's name) Yinjing Huiguan Zen Master (Yinjing Huiguan, Zen Master's name) Faxing Shaoming Zen Master (Faxing Shaoming, Zen Master's name) Wuya Liaoxian Zen Master (Wuya Liaoxian, Zen Master's name) Wufeng Zhongxi Zen Master (Wufeng Zhongxi, Zen Master's name) Xuedou Quan Zen Master (Xuedou Quan, Zen Master's name) Ruizhu Weiwu Zen Master (Ruizhu Weiwu, Zen Master's name) Faxing Yongzhang Zen Master (Faxing Yongzhang, Zen Master's name) Yinsheng Rudao Zen Master (Yinsheng Rudao, Zen Master's name) (The above eleven people have no records) Dongting Yue Zen Master (Dongting Yue, Zen Master's name) had three Dharma heirs: Jianfu Liang Zen Master (Jianfu Liang, Zen Master's name) (Recorded) Ruiguang Song Zen Master (Ruiguang Song, Zen Master's name) Chengtian Shizhen Zen Master (Chengtian Shizhen, Zen Master's name) (The above two people have no records) Zhangxi Yi Zen Master (Zhangxi Yi, Zen Master's name) had two Dharma heirs: Huangyan Baoxuan Zen Master (Huangyan Baoxuan, Zen Master's name) (One person is recorded) Lingyan Zhi Zen Master (Lingyan Zhi, Zen Master's name) (One person has no record) Longhua Yue Zen Master (Longhua Yue, Zen Master's name) had two Dharma heirs: Xi Yu Jingduan Zen Master (Xi Yu Jingduan, Zen Master's name) (One person is recorded) Cuiyan Xianchou Zen Master (Cuiyan Xianchou, Zen Master's name) (One person has no record) Fahua Ju Zen Master (Fahua Ju, Zen Master's name) had six Dharma heirs: Yongqing Wen Zen Master (Yongqing Wen, Zen Master's name) Haihui Wen Zen Master (Haihui Wen, Zen Master's name) Xinghua Gui Zen Master (Xinghua Gui, Zen Master's name) Longtan Yong Zen Master (Longtan Yong, Zen Master's name) Juehua Kang Zen Master (Juehua Kang, Zen Master's name) Haihui Hai Zen Master (Haihui Hai, Zen Master's name) (The above six people have no records) Tiansheng Tai Zen Master (Tiansheng Tai, Zen Master's name) had six Dharma heirs: Changshu Bingzhen Zen Master (Changshu Bingzhen, Zen Master's name) Xi Yu Baoshi Zen Master (Xi Yu Baoshi, Zen Master's name) Changshu Lingran Zen Master (Changshu Lingran, Zen Master's name) Fuyan Chucheng Zen Master (Fuyan Chucheng, Zen Master's name) Zhong Chan Xianyu Zen Master (Zhong Chan Xianyu, Zen Master's name) Monk Zhiwen of Taizhou (Taizhou Zhiwen, Monk's name) (The above six people have no records) Taiziyuan Yi Zen Master (Taiziyuan Yi, Zen Master's name) had one Dharma heir: Taizi Tongguang Zen Master (Taizi Tongguang, Zen Master's name) (No record)

Continued Transmission of the Lamp

錄卷第九目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第九

大鑒下第十二世

大愚芝禪師法嗣

南嶽云峰文悅禪師南昌徐氏子。初造大愚。聞示眾曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。便下座。師大駭夜造方丈。愚問來何所求。師曰。求心法。愚曰。法輪未轉食輪先轉。後生趁色力健。何不為眾乞食。我忍饑不暇。何暇為汝說禪乎。師不敢違。未幾愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。佛法未到爛卻。雪寒宜為眾乞炭。師亦奉命能事罷。復造方丈。巖曰。堂司闕人今以煩汝。師受之不樂。恨巖不去心地坐后架。桶箍忽散自架墮落。師忽然開悟。頓見巖用處。走搭伽黎上寢堂。巖迎笑曰。維那且喜大事了畢。師再拜不及吐一辭而去服勤八年。后出世翠巖。時首座領眾出迎問曰。德山宗乘即不問。如何是臨濟大用。師曰。爾甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。自是一眾畏服。僧問。如何是道。師曰。路不拾遺。曰如何是道中人。師曰。草賊大敗。僧禮拜。師噓一聲。問萬法歸一一歸何所。師曰。黃河九曲。曰如何是第一句。師曰。垂手過膝。曰如何是第二句。師曰。萬里崖州。曰如何是第三句。師曰。糞箕掃帚

【現代漢語翻譯】現代漢語譯本續傳燈錄卷第九

大鑒慧能下第十二世

大愚芝禪師法嗣

南嶽云峰文悅禪師，南昌徐氏之子。最初拜訪大愚禪師，聽到大愚禪師開示說：『大家聚在一起吃醃菜，如果把它叫做一莖醃菜，下地獄就像箭一樣快。』說完就下座了。文悅禪師非常震驚，晚上去拜訪方丈。大愚禪師問：『來這裡求什麼？』文悅禪師說：『求心法。』大愚禪師說：『法輪還沒轉，食輪先轉。你現在年輕力壯，為什麼不為大家乞食？我忍飢挨餓都來不及，哪有空為你講禪？』文悅禪師不敢違抗。不久，大愚禪師移居翠巖寺，文悅禪師交還了職事，辭別。又去翠巖寺請求指示。翠巖禪師說：『佛法還沒到爛掉的地步，天寒地凍，應該為大家乞炭。』文悅禪師也遵命照辦。事情辦完后，又去拜訪方丈。翠巖禪師說：『堂司缺人，現在委屈你了。』文悅禪師接受了，但心裡不高興，埋怨翠巖禪師不在心地上下功夫。後來，桶箍忽然散開，自己從后架上摔了下來。文悅禪師忽然開悟，頓時明白了翠巖禪師的用意。跑去披上袈裟上寢堂，翠巖禪師笑著迎接說：『維那，可喜可賀，大事了畢。』文悅禪師再拜，來不及說一句話就離開了，服侍了八年。後來出世住持翠巖寺。當時，首座帶領大眾出來迎接，問道：『德山禪師的宗乘暫且不問，如何是臨濟禪師的大用？』文悅禪師說：『你從哪裡來？』首座正要說話，文悅禪師就打了他一掌。首座想要辯解，文悅禪師喝道：『帶領大眾回去！』從此大眾畏懼順服。有僧人問：『如何是道？』文悅禪師說：『路不拾遺。』僧人問：『如何是道中人？』文悅禪師說：『草寇大敗。』僧人禮拜。文悅禪師噓了一聲。問：『萬法歸一，一歸何處？』文悅禪師說：『黃河九曲。』問：『如何是第一句？』文悅禪師說：『垂手過膝。』問：『如何是第二句？』文悅禪師說：『萬里崖州。』問：『如何是第三句？』文悅禪師說：『糞箕掃帚。』

【English Translation】 English version Continuation of the Transmission of the Lamp, Volume 9

Twelfth Generation under Dajian Huineng (Sixth Patriarch)

Dharma Heir of Zen Master Dayu Zhi

Zen Master Yunfeng Wenyue of Nanyue, son of the Xu family of Nanchang. He initially visited Dayu (Great Fool). He heard Dayu say to the assembly: 'Everyone gathers to eat pickled vegetables. If you call it a single stalk of pickled vegetable, you will fall into hell like an arrow.' Then he descended from the seat. The master was greatly shocked and visited the abbot's room at night. Dayu asked, 'What do you seek by coming here?' The master said, 'I seek the Dharma of the mind.' Dayu said, 'Before the Dharma wheel turns, the food wheel turns first. Later, when you are young and strong, why not beg for food for the assembly? I don't even have time to endure hunger, how can I have time to speak of Zen for you?' The master dared not disobey. Before long, Dayu moved to Cuiyan (Emerald Cliff) Monastery. The master resigned from his duties. He again went to Cuiyan seeking instruction. Cuiyan said, 'The Buddha Dharma has not yet rotted. In the cold weather, it is appropriate to beg for charcoal for the assembly.' The master also obeyed the order and did his best. After the matter was completed, he again visited the abbot's room. Cuiyan said, 'The position of hall manager is vacant, now I trouble you with it.' The master accepted it unhappily, resenting that Cuiyan did not work on the ground of the mind. Later, the hoop of the bucket suddenly broke, and he fell from the back shelf himself. The master suddenly awakened, and instantly saw Cuiyan's intention. He ran to put on his kasaya and went to the sleeping hall. Cuiyan greeted him with a smile and said, 'Vina (monastic manager), congratulations, the great matter is completed.' The master bowed twice, unable to utter a word, and left, serving diligently for eight years. Later, he came forth to preside over Cuiyan Monastery. At that time, the head seat led the assembly to greet him and asked, 'The teaching of Deshan (Venerable Tokusan) will not be asked for now, what is the great function of Linji (Rinzai)?' The master said, 'Where have you come from?' The head seat was about to speak, and the master struck him with his palm. The head seat wanted to reply, and the master shouted, 'Lead the assembly back!' From then on, the assembly feared and obeyed. A monk asked, 'What is the Dao (the Way)?' The master said, 'Things dropped on the road are not picked up.' The monk asked, 'What is a person of the Dao?' The master said, 'The bandit army is utterly defeated.' The monk bowed. The master sighed. He asked, 'The myriad dharmas return to one, where does the one return to?' The master said, 'The Yellow River has nine bends.' He asked, 'What is the first phrase?' The master said, 'Hands hanging down past the knees.' He asked, 'What is the second phrase?' The master said, 'Ten thousand miles to Yazhou (distant place of exile).' He asked, 'What is the third phrase?' The master said, 'Dustpan and broom.'

。問如何是深山巖崖佛法。師曰。猢猻倒上樹。問如何是衲衣下事。師曰。皮里骨。問不涉廉纖請師速道。師曰。須彌山。問如何是清凈法身。師曰。柴場荻草。上堂。語不離窠道。焉能出蓋纏。片云橫谷口。迷卻幾人源。所以道。言無展事語不投機。承言者喪。滯句者迷。汝等諸人到這裡憑何話會。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。過去諸佛已滅。未來諸佛未生。正當今日佛法委在翠巖。放行則隨機利物。把住則瓦解冰消。且道把住好放行好。良久曰咄。這野狐精。擊禪床下座。上堂。汝等諸人與么上來。大似刺腦入膠盆。與么下去也是平地吃交。直饒不來不去。朝打三千暮打八百。上堂。道遠乎哉觸事而真。聖遠乎哉體之則神。所以娑婆世界以音聲為佛事。香積世界以香飯為佛事。翠巖這裡只於出入息內。供養承事過現未來塵沙諸佛無一空過者。過現未來塵沙諸佛。是翠巖侍者無一不到。如一不到三十拄杖。諸上座還會么。將此深心奉塵剎。是則名為報佛恩。上堂。有情之本。依智海以為源。含識之流。總法身而為體。只為情生智隔想變體殊。達本情忘知心體合。諸禪德會么。古佛與露柱相交。佛殿與燈籠斗額。若也不會單重交折。上堂。竿木隨身逢場作戲。然雖如是一手不獨拍。眾中莫有作家

【現代漢語翻譯】現代漢語譯本問：什麼是深山巖崖中的佛法？（深山巖崖：指人跡罕至、適合修行的地方）師父說：『猢猻倒上樹。』（猢猻：猴子。意思是說，要像猴子一樣靈活，才能在困境中找到出路）問：什麼是衲衣（僧人的衣服）下的事情？師父說：『皮里骨。』（意思是說，要深入骨髓，才能真正理解佛法）問：不涉及細微末節，請師父快速開示。師父說：『須彌山。』（須彌山：佛教中的聖山，象徵著世界的中心。意思是說，佛法博大精深，無法用簡單的言語來描述）問：什麼是清凈法身？（清凈法身：佛的真身，沒有任何雜染）師父說：『柴場荻草。』（柴場：堆放柴火的場所。荻草：一種野草。意思是說，清凈法身無處不在，即使在最平凡的事物中也能找到）上堂（禪宗的一種說法形式）：說話離不開舊套路，怎麼能超出覆蓋和束縛？一片云橫在山谷口，迷惑了多少人的本源。所以說，言語沒有實際內容，說話不投機，執著于言語的人會喪失真意，拘泥於字句的人會迷失方向。你們這些人到這裡，憑什麼來領會？（停頓良久）想要不招致無間地獄的業報，就不要誹謗如來的正法輪（佛法）。上堂：過去的諸佛已經滅度，未來的諸佛尚未降生，正當今日，佛法就寄託在翠巖這裡。放開時，隨機應變，利益眾生；把握住時，像瓦解冰消一樣，一切歸於空無。那麼，到底是把握住好，還是放開好？（停頓良久）咄！（表示呵斥）這野狐精！（比喻那些不真正理解佛法，卻裝模作樣的人）說完，敲擊禪床，走下座位。上堂：你們這些人這樣上來，就像用針刺入膠盆一樣困難；這樣下去，也是在平地上摔跤。即使不來不去，每天也要捱打三千次，晚上捱打八百次。（意思是說，無論怎麼做，都無法逃脫修行的考驗）上堂：道，遠嗎？觸及事物就能發現它的真實。聖，遠嗎？體會它就能感受到它的神奇。所以，娑婆世界（我們所居住的世界）以音聲作為佛事，香積世界（一個充滿香氣的世界）以香飯作為佛事。翠巖這裡，只是在呼吸之間，供養承事過去、現在、未來無數的諸佛，沒有一刻是空過的。過去、現在、未來無數的諸佛，都是翠巖的侍者，沒有一個不到。如果有一個不到，就打三十拄杖。各位，你們明白了嗎？將這顆深沉的心奉獻給無盡的世界，這才叫做報答佛恩。上堂：有情眾生的根本，依賴於智慧的海洋作為源泉；有情識的生命，總體以法身作為本體。只因爲情感產生，智慧被隔斷，妄想變化，本體變得不同。通達根本，情感就會忘記，知心與本體就會合一。各位禪德，你們明白了嗎？古佛與露柱（寺廟中的柱子）互相交流，佛殿與燈籠互相頂撞。如果還不明白，那就是單重交折（比喻更加糊塗）。上堂：竿木隨身，逢場作戲。（比喻隨緣應化，適應各種環境）雖然如此，一手不獨拍。（比喻需要互相配合，才能完成事情）大眾之中，莫非有能工巧匠？

【English Translation】 English version Question: What is the Buddha-dharma within deep mountains and rocky cliffs? (Deep mountains and rocky cliffs: referring to places that are remote and suitable for practice) The Master said: 'Monkeys climb upside down on trees.' (Monkeys: meaning that one must be as agile as a monkey to find a way out of difficulties) Question: What is the matter beneath the kasaya (monk's robe)? The Master said: 'Bone within the skin.' (Meaning that one must go deep into the marrow to truly understand the Buddha-dharma) Question: Without involving trivial details, please, Master, give a quick instruction. The Master said: 'Mount Sumeru.' (Mount Sumeru: the sacred mountain in Buddhism, symbolizing the center of the world. Meaning that the Buddha-dharma is vast and profound and cannot be described in simple words) Question: What is the pure Dharma-body? (Pure Dharma-body: the true body of the Buddha, without any impurities) The Master said: 'Firewood yard and cogon grass.' (Firewood yard: a place where firewood is piled. Cogon grass: a type of wild grass. Meaning that the pure Dharma-body is everywhere and can be found even in the most ordinary things) Ascending the Hall (a form of expression in Zen Buddhism): Speaking without leaving old clichés, how can one go beyond covering and binding? A cloud lies across the mouth of the valley, confusing the source of how many people? Therefore, it is said that words have no practical content, and speaking is not to the point. Those who cling to words will lose the true meaning, and those who are attached to phrases will be lost. What do you people rely on to understand when you come here? (Pausing for a long time) If you want not to incur the karma of Avici Hell, do not slander the Tathagata's true Dharma wheel (Buddha-dharma). Ascending the Hall: The Buddhas of the past have already passed away, and the Buddhas of the future have not yet been born. Right now, today, the Buddha-dharma is entrusted here at Cuiyan. When released, it adapts to circumstances and benefits sentient beings; when grasped, it is like tiles disintegrating and ice melting, everything returns to emptiness. So, is it better to grasp or to release? (Pausing for a long time) Tut! (Expressing rebuke) This wild fox spirit! (A metaphor for those who do not truly understand the Buddha-dharma but pretend to) After speaking, he struck the Zen platform and stepped down from the seat. Ascending the Hall: You people coming up like this is like piercing the brain and entering a glue pot; going down like this is also like falling on flat ground. Even if you neither come nor go, you will be beaten three thousand times in the morning and eight hundred times in the evening. (Meaning that no matter what you do, you cannot escape the test of practice) Ascending the Hall: Is the Way far away? Touching things reveals its truth. Is the Holy far away? Experiencing it feels its magic. Therefore, the Saha world (the world we live in) uses sound as Buddha-work, and the Fragrant Accumulation world (a world full of fragrance) uses fragrant rice as Buddha-work. Here at Cuiyan, only within the breath, offerings are made to the countless Buddhas of the past, present, and future, without a moment being wasted. The countless Buddhas of the past, present, and future are all attendants of Cuiyan, none are absent. If one is absent, they will be struck thirty times with a staff. Do you all understand? Dedicate this deep heart to the endless worlds, and this is called repaying the Buddha's kindness. Ascending the Hall: The root of sentient beings relies on the ocean of wisdom as its source; the stream of sentient consciousness takes the Dharma-body as its essence. Only because emotions arise, wisdom is cut off, and delusions change, the essence becomes different. Attain the root, and emotions will be forgotten, and the knowing mind will unite with the essence. Do you Zen practitioners understand? The ancient Buddha interacts with the pillar (the pillar in the temple), and the Buddha hall butts against the lantern. If you still don't understand, it's a single double crossing (a metaphor for being even more confused). Ascending the Hall: A pole follows the body, acting in accordance with the occasion. (A metaphor for adapting to circumstances and adapting to various environments) Even so, one hand does not clap alone. (A metaphor for needing to cooperate with each other to accomplish things) Among the crowd, could there be a craftsman?

禪客本分。衲僧出來共相唱和。有么。時有僧出禮拜。師曰。依希似曲才堪聽。又被風吹別調中。便下座。上堂。天明平旦萬事成辦。北俱盧洲長粳米飯。下座。上堂。有佛處不得住。無佛處急走過。爾等諸人橫擔拄杖向甚麼處行腳。良久曰。東勝身洲持缽。西瞿耶尼吃飯。上堂。假使心通無量時。歷劫何曾異今日。且道今日事作么生。良久曰烏龜鉆破壁。上堂。見聞覺知無障礙。聲香味觸常三昧。衲僧道會也。山是山水是水。饑來吃飯困來打睡。忽然須彌山𨁝跳入爾鼻孔里。摩竭魚穿爾眼睛中。作么生商量。良久曰。參堂去。上堂。一刀兩段未稱宗師。就下平高固非作者。翠巖到這裡口似匾擔。爾等諸人作么生商量。良久曰。欲得不招無間業。莫謗如來正法輪。上堂。若見諸相非相。即山河大地並無過咎。諸上座終日著衣吃飯。未曾咬著一粒米。未曾掛著一縷絲。便能變大地作黃金。攪長河為酥酪。然雖如是。著衣吃飯即不無。衲僧門下污臭氣也未夢見在。上堂。普賢行文殊智。補陀巖上清風起。瞎驢趁隊過新羅。吉䝤舌頭三千里。上堂。拈起拄杖曰。掌缽盂向香積世界。為甚麼出身無路。挑日月于拄杖頭上。為甚麼有眼如盲。直得風行草偃響順聲和。無纖芥可留。猶是交爭底法。作么生是不交爭底法。卓拄杖下座

。上堂。臨濟先鋒放過一著。德山後令且在一邊。獨露無私一句作么生道。良久曰。堪嗟楚下鐘離昧(音抹)以拂子擊禪床下座。上堂。教中道。種種取捨皆是輪迴。未出輪迴而辨圓覺。彼圓覺性即同流轉。若免輪迴無有是處。爾等諸人到這裡。且作么生辨圓覺。良久曰。荷葉團團團似鏡。菱角尖尖尖似錐。以拂擊禪床。上堂。古人道。山河石壁不礙眼光。師曰。作么生是眼。拈拄杖打禪床一下曰。須彌山百雜碎即不問。爾且道。娑竭羅龍王年多少。俗士問。如何是佛。師曰。著衣吃飯量家道。曰恁么則退身三步叉手當胸去也。師曰。醉后添杯不如無。小參。舉百丈歲夜示眾曰。爾這一隊後生。經律論固是不知。入眾參禪禪又不會。臘月三十日且作么生摺合去。師曰。灼然諸禪德。去聖時遙人心澹泊。看卻今時叢林。更是不得所在之處。或聚徒三百五百浩浩地只以飯食豐濃寮舍穩便為旺化。中間孜孜為道者無一人。設有十個五個走上走下半青半黃。會即總道我會。各各自謂握靈蛇之珠。孰肯知非。及乎挨拶鞭逼將來。直是萬中無一。苦哉苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生才入眾來。便自端然拱手。受他別人供養。到處菜不擇一莖。柴不搬一束。十指不沾水。百事不幹懷。雖則一期快意。爭奈

【現代漢語翻譯】現代漢語譯本上堂。臨濟的先鋒已經放過一著，德山的后令暫且放在一邊。這獨露無私的一句該怎麼說呢？良久，說：『可嘆楚地的鐘離昧。』用拂子擊打禪床，下座。上堂。經教中說：『種種取捨都是輪迴，未出輪迴而辨別圓覺，那圓覺的自性也就隨之流轉。』如果想要免除輪迴，沒有這樣的地方。你們這些人到這裡，又該如何辨別圓覺呢？良久，說：『荷葉圓圓像鏡子，菱角尖尖像錐子。』用拂子擊打禪床。上堂。古人說：『山河石壁不礙眼光。』師說：『什麼是眼？』拿起拄杖打禪床一下，說：『須彌山粉碎都不問，你們且說，娑竭羅龍王（Sāgara-nāgarāja，海龍王）有多少歲數？』有俗人問：『如何是佛？』師說：『穿衣吃飯，量家當。』那人說：『既然這樣，我就退後三步，叉手當胸離開了。』師說：『醉后添杯不如沒有。』小參。舉百丈懷海禪師歲末開示大眾說：『你們這一羣后生，經律論固然不知，入眾參禪禪又不會，臘月三十日該怎麼應對呢？』師說：『確實，各位禪德，去聖人的時代遙遠，人心淡泊。看看現在的叢林，更是找不到安身之處。』『或者聚集三五百人，浩浩蕩蕩地只以飯食豐盛、寮舍安穩為興旺。其中孜孜不倦求道的人一個也沒有。即使有十個八個走上走下，半青半黃，會了就總說我會了，各自都自以為握著靈蛇之珠，誰肯承認自己錯了？等到真正考覈鞭策的時候，實在是萬里無一。』『可悲啊可悲！所謂的般若叢林歲歲凋零，無明荒草年年滋長。如今的後生才入眾，便自端然拱手，接受別人的供養，到處菜不揀一根，柴不搬一束，十指不沾水，百事不關心。雖然一時快意，又怎奈何得了將來呢？』

【English Translation】 English version The master ascended the hall. Linji's (Rinzai) vanguard has already let go of one move, while Deshan's (Tokusan's) rear command is set aside for now. How should one speak of this single phrase of utter impartiality? After a long pause, he said: 'Lamentable is Zhongli Mei (a general of Chu) in Chu.' He struck the Zen platform with his whisk and descended. The master ascended the hall. The teachings say: 'All kinds of taking and rejecting are all within samsara. To discern perfect enlightenment without escaping samsara, that nature of perfect enlightenment is also subject to flowing.' If one wishes to avoid samsara, there is no such place. You all have come here, how should you discern perfect enlightenment? After a long pause, he said: 'Lotus leaves are round and round, like mirrors; water chestnuts are sharp and sharp, like cones.' He struck the Zen platform with his whisk. The master ascended the hall. An ancient said: 'Mountains, rivers, and stone walls do not obstruct the eye's light.' The master said: 'What is the eye?' He raised his staff and struck the Zen platform once, saying: 'The smashing of Mount Sumeru into a hundred pieces is not questioned. But tell me, how old is Sāgara-nāgarāja (the Dragon King of the Sea)?' A layman asked: 'What is Buddha?' The master said: 'Wearing clothes, eating food, and assessing one's family fortune.' The layman said: 'If that's so, then I will step back three paces, fold my hands across my chest, and leave.' The master said: 'Adding a cup after being drunk is worse than having none.' A short assembly. He cited Baizhang's (Hyakujo's) year-end instruction to the assembly, saying: 'You group of young ones, you certainly do not know the sutras, vinaya, and shastras. When you enter the assembly to practice Zen, you also do not know Zen. What will you do on the thirtieth day of the twelfth month?' The master said: 'Indeed, all you Zen practitioners, the time since the sages is distant, and people's hearts are indifferent.' 'Looking at the monasteries of today, it is even more difficult to find a place to settle down. Some gather three or five hundred people, vast and aimless, only considering abundant food and comfortable lodgings as prosperity. Among them, there is not a single person diligently seeking the Way. Even if there are ten or five who go up and down, half-green and half-yellow, they all say 'I understand' when they understand, each thinking they hold the pearl of the divine serpent. Who is willing to admit their mistakes? When it comes to real examination and urging, there is truly not one in ten thousand.' 'How sad, how sad! The so-called prajna monasteries wither year after year, while the weeds of ignorance grow longer year after year. Now, the young ones who have just entered the assembly stand with folded hands, receiving offerings from others, not choosing a single vegetable, not carrying a single bundle of firewood, not wetting their ten fingers, and not caring about anything. Although they are happy for a time, how can they cope with the future?'

三塗累身。豈不見教中道。寧以熱鐵纏身。不受信心人衣。寧以洋銅灌口。不受信心人食。上座若也是去。直饒變大地作黃金。攪長河為酥酪。供養上座未為分外。若也未是。至於滴水寸絲。便須披毛戴角牽犁拽耙償他始得。不見祖師道。入道不通理。復身還信施。此是決定底事終不虛也。諸上座。光陰可惜時不待人。莫待一朝眼光落地。緇田無一簣之功。鐵圍陷百刑之痛。莫言不道。珍重。

蘇州瑞光月禪師。僧問。俱胝一指意旨如何。師曰。月落三更穿市過。

瑞州洞山子圓禪師上堂。有僧出拋下坐具。師曰。一釣便上。僧提起坐具。師曰。弄巧成拙。僧曰。自古無生曲。須是遇知音。師曰。波斯入唐土。僧大笑歸眾。

石霜永禪師法嗣

南嶽福嚴保宗禪師上堂。世尊周行七步舉足全乖。目顧四方觸途成滯。金襕授去殃及兒孫。玉偈傳來掛人唇吻。風幡悟性未離色塵。缽水投針全成管見。祖師九年面壁不見纖毫。盧公六代傳衣圖他小利。江西一喝不解慎初。德嶠全施未知護未。南山鱉鼻謾指蹤由。北院枯松徒彰風彩。雲門顧鑒落二落三。臨濟全提錯七錯八。若說君臣五位。直如紙馬過江。更推賓主交參。恰似泥人澡洗。獨超象外。且非捉兔之鷹。混跡塵中。未是咬豬之狗。何異跳坑墮塹

【現代漢語翻譯】現代漢語譯本：三塗（地獄、餓鬼、畜生三惡道）的罪業纏身。難道沒聽過教義中說：『寧願用燒紅的鐵纏繞身體，也不接受有信心之人的衣服；寧願用滾燙的銅汁灌入口中，也不接受有信心之人的食物。』上座如果真是開悟之人，縱然能把大地變成黃金，把長江攪成酥酪，供養上座也不算過分。如果還未開悟，哪怕是滴水寸絲，也必須披毛戴角，變成牛馬，拉犁拽耙來償還。沒聽祖師說：『入道不通達真理，來生還要償還信徒的佈施。』這是絕對的事情，終究不會虛假。各位上座，光陰可惜，時不等人啊！不要等到哪天眼光落地（死去），在佛田中沒有積累一點功德，卻要遭受鐵圍山地獄的百般刑罰。不要說我沒告訴你們。珍重！蘇州瑞光月禪師。有僧人問：『俱胝（Koti，印度數字單位，表示千萬）一指的意旨是什麼？』禪師說：『月亮在三更時分落下，穿過市集。』瑞州洞山子圓禪師上堂說法。有僧人出來拋下坐具。禪師說：『一釣就上鉤。』僧人提起坐具。禪師說：『弄巧成拙。』僧人說：『自古以來沒有生機的曲調，必須遇到知音才能欣賞。』禪師說：『波斯人來到唐朝的土地。』僧人大笑，回到大眾中。石霜永禪師的法嗣南嶽福嚴保宗禪師上堂說法。世尊（釋迦牟尼佛）行走七步，舉足全都違背真理；目光顧盼四方，接觸到的都是障礙。將袈裟授予迦葉，給子孫帶來災殃；將玉偈流傳下來，讓人只是掛在嘴邊。從風幡中領悟自性，沒有離開色塵的迷惑；用缽中的水滴來投針，完全成了狹隘的見解。祖師達摩九年面壁，什麼也沒看見；盧能（六祖慧能）六代傳衣，圖的是微小的利益。江西馬祖一喝，不明白謹慎開始；德山宣鑒全部施捨，不知道保護根本。南山鱉鼻只是隨意指點軌跡，北院枯松只是徒勞地彰顯風采。雲門文偃的顧鑒落入二落三的分別，臨濟義玄的全盤提持錯七錯八。如果說君臣五位，就像紙糊的馬過江一樣無用；再推究賓主交參，恰似泥人洗澡一樣徒勞。獨自超越現象之外，還不是捕捉兔子的老鷹；混跡在塵世之中，還不是能咬豬的狗。這和跳進坑裡，掉進陷阱有什麼區別呢？

【English Translation】 English version: The sins of the three evil paths (hell, hungry ghosts, and animals) entangle the body. Haven't you heard the teaching that says: 'Rather wrap my body with hot iron than receive the clothes of a person of faith; rather pour molten copper down my throat than receive the food of a person of faith.' If you, the senior monk, are truly enlightened, even if you could transform the earth into gold and churn the long river into ghee, offering it to you would not be excessive. If you are not yet enlightened, even a drop of water or a thread of silk must be repaid by being reborn as an animal, pulling plows and dragging harrows. Haven't you heard the patriarch say: 'Entering the Way without understanding the principle means repaying the alms in the next life.' This is a definite matter, and it will never be false. Venerable monks, time is precious and waits for no one! Do not wait until the day your eyes fall to the ground (die), having accumulated no merit in the field of Buddhism, and then suffer the hundred tortures of the Iron Mountain Hell. Don't say I didn't tell you. Take care! Chan Master Yue of Ruiguang Temple in Suzhou. A monk asked: 'What is the meaning of Koti's (俱胝) one finger?' The Master said: 'The moon sets at the third watch, passing through the market.' Chan Master Ziyuan of Dongshan Temple in Ruizhou ascended the Dharma hall. A monk came out and threw down his sitting mat. The Master said: 'Caught on the first cast.' The monk picked up the sitting mat. The Master said: 'Trying to be clever but becoming clumsy.' The monk said: 'The tune of no birth since ancient times must be met with a connoisseur.' The Master said: 'A Persian enters the land of Tang.' The monk laughed loudly and returned to the assembly. Dharma successor of Chan Master Yong of Shishuang Temple Chan Master Baozong of Fuyan Temple in Nanyue ascended the Dharma hall. Shakyamuni Buddha's (世尊) walking seven steps was entirely contrary to the truth; looking around in all directions, everything encountered became an obstacle. Passing the kasaya to Kashyapa brought disaster to his descendants; passing down the jade verse made people merely recite it. Understanding the nature from the wind banner has not left the delusion of form and dust; using a drop of water in a bowl to drop a needle has become a narrow view. Patriarch Bodhidharma's nine years of wall-gazing saw nothing; Sixth Patriarch Huineng's (盧能) six generations of passing down the robe sought petty gains. Chan Master Mazu's shout did not understand the importance of being cautious at the beginning; Chan Master Deshan's complete giving did not know how to protect the root. Nanquan Puyuan (南泉普愿) arbitrarily pointed out the traces, and the withered pine of Beiyuan Temple vainly displayed its splendor. Chan Master Yunmen's (雲門文偃) reflection fell into the duality of two and three, and Chan Master Linji's (臨濟義玄) complete upholding was wrong seven or eight times. If we talk about the five ranks of ruler and minister, it is as useless as a paper horse crossing the river; further investigating the interaction of guest and host is like a mud man bathing, all in vain. Being alone beyond phenomena is not yet a hawk catching a rabbit; mixing in the dust is not yet a dog that can bite a pig. What difference is there between jumping into a pit and falling into a trap?

。正是避溺投罝。如斯之解正在常途。出格道人如何話會。豈不見陶潛俗子。尚自睹事見機。而今祖室子孫。不可皮下無血。喝一喝。

郢州大陽如漢禪師。僧問。如何是敲磕底句。師曰。檻外竹搖風驚起幽人睡。曰觀音門大啟也。師曰。師子咬人。乃曰。聞聲悟道失卻觀音眼睛。見色明心昧了文殊巴鼻。一出一入半開半合。泥牛昨夜遊滄海。直至如今不見回。咄。

浮山遠禪師法嗣

東京凈因凈照道臻禪師。福州古田戴氏子也。父夢偉然黃冠裳者導從至舍。母遂妊。又夢天樂黃幡梵唄引厖眉碧眼一僧至。即誕師。幼不茹葷。十四歲投上生院出家持頭陀行。十九為大僧。閱大小經論。置不讀曰。此方便說耳。即持一缽走江淮。所參知識甚多而得旨于浮山。江州承天虛席欲致師。非師所欲。乃游丹陽寓止因聖寺。一日行江上顧舟默計曰。當隨所往信吾緣也。問舟師曰。載我船尾可乎。舟師笑曰。師欲何之我入汴船也。師因曰。吾偶欲游京師。遂載之而北。謁凈因大覺璉禪師。璉使首眾于坐下。及璉歸吳。眾請以師嗣焉。開法之日英宗遣中使。降香賜紫方袍覺照師號。京師都會好惡萬端。貴人達官盈門。而師一目之。萬口一辭咸以為本色道人。莫不加敬。積數年元豐三年春。慈聖光獻上仙。神宗詔至慶

【現代漢語翻譯】現代漢語譯本：這正是避開溺水卻投入陷阱。這樣的理解只是尋常路數。超脫之人又該如何領會？難道沒聽說過陶淵明這樣的普通人，尚且能見機行事嗎？如今作為祖師的子孫，不可麻木不仁。喝！

郢州大陽如漢禪師。有僧人問：『什麼是敲磕的最終一句？』禪師說：『檻外的竹子被風吹動，驚醒了隱居者的睡夢。』僧人說：『這是觀音法門大開啊！』禪師說：『獅子咬人。』於是說：『聞聲悟道，卻失去了觀音的眼睛；見色明心，卻迷惑了文殊的鼻子。』一出一入，半開半合。泥牛昨夜遊歷滄海，直到如今不見歸來。咄！'

浮山遠禪師的法嗣

東京凈因凈照道臻禪師，是福州古田戴氏的兒子。他的父親夢見一位偉岸的黃衣道士帶領隨從來到家中，他的母親因此懷孕。又夢見天樂、黃幡、梵唄引導一位龐眉碧眼的僧人到來，於是就生下了禪師。禪師從小不吃葷腥，十四歲時到上生院出家，奉行頭陀苦行。十九歲時成為正式僧人，閱讀各種大小經論，放下不讀，說：『這只是方便之說罷了。』於是拿著一個缽，行走于江淮一帶。參訪過很多知識分子，最終在浮山禪師處領悟了禪旨。江州承天寺空缺住持之位，想要請禪師前去，但不是禪師所愿。於是遊歷丹陽，暫住在因聖寺。一天，在江邊行走，看著船隻默默地想：『應當隨緣而往，相信我的緣分吧。』問船伕說：『可以載我到船尾嗎？』船伕笑著說：『禪師想去哪裡？我要進入汴河的船啊。』禪師於是說：『我偶然想遊歷京師。』於是船伕就載他北上。拜見凈因大覺璉禪師。璉禪師讓他在座下擔任首座。等到璉禪師返回吳地，大眾請求讓禪師繼承住持之位。開法之日，英宗皇帝派遣中使，降香，賜予紫色方袍，賜號『覺照師』。京師都會，好惡各異，貴人達官眾多，而禪師一視同仁。人們都說禪師是本色道人，無不敬重。過了幾年，元豐三年春天，慈聖光獻太后去世，神宗皇帝下詔讓禪師到慶

【English Translation】 English version: This is precisely avoiding drowning only to throw oneself into a trap. Such an understanding is merely the common path. How should an extraordinary person comprehend it? Haven't you heard that even a commoner like Tao Qian could see the opportunity and act accordingly? Now, as descendants of the ancestral masters, you must not be numb and bloodless. Ha!

Zen Master Ruhan of Dayang in Yingzhou. A monk asked, 'What is the ultimate phrase of knocking and probing?' The Master said, 'Outside the window, the bamboo sways in the wind, startling the recluse from his sleep.' The monk said, 'The Guanyin (Avalokiteśvara, Bodhisattva of compassion) gate is wide open!' The Master said, 'The lion bites people.' Then he said, 'Hearing the sound and awakening to the Tao (the Way) loses Guanyin's eyes; seeing the form and clarifying the mind obscures Manjusri's (Bodhisattva of wisdom) nose.' Coming out and going in, half open and half closed. The mud ox roamed the Canghai (Eastern Sea) last night, and until now has not returned. DOH!

Successor of Zen Master Yuan of Fushan

Zen Master Daozhen of Jingyin Jingzhao in Tokyo, was the son of the Dai family of Gutian in Fuzhou. His father dreamed of a dignified Taoist in yellow robes leading attendants to his house, and his mother became pregnant. She also dreamed of heavenly music, yellow banners, and Sanskrit chants leading a monk with bushy eyebrows and blue eyes to their house, and then the Zen Master was born. From a young age, the Zen Master did not eat meat. At the age of fourteen, he entered the Shangsheng Monastery to become a monk and practiced the ascetic practices of a 'dhuta' (ascetic practice). At the age of nineteen, he became a fully ordained monk, reading various major and minor scriptures, but he put them down and said, 'These are just expedient teachings.' Then, carrying a bowl, he traveled throughout the Jianghuai region. He visited many knowledgeable teachers and finally attained the essence of Zen at Fushan. The position of abbot at Chengtian Monastery in Jiangzhou was vacant, and they wanted to invite the Zen Master to go there, but it was not what he desired. So he traveled to Danyang and stayed temporarily at Yinsheng Monastery. One day, while walking by the river, looking at the boats, he silently thought, 'I should go wherever the circumstances lead me, trusting in my fate.' He asked the boatman, 'Can you take me to the stern of the boat?' The boatman laughed and said, 'Where does the Master want to go? I am entering the Bian River.' The Zen Master then said, 'I happen to want to travel to the capital.' So the boatman took him north. He visited Zen Master Dajue Lian of Jingyin. Zen Master Lian had him serve as the head of the assembly under his seat. When Zen Master Lian returned to Wu, the assembly requested that the Zen Master succeed him as abbot. On the day of the Dharma opening, Emperor Yingzong sent an envoy to offer incense, bestow a purple robe, and grant the title 'Awakened Illumination Teacher'. The capital city was a place of diverse likes and dislikes, with many nobles and officials, but the Zen Master treated them all equally. People all said that the Zen Master was a genuine person of the Way, and they all respected him. After several years, in the spring of the third year of Yuanfeng, Empress Dowager Cisheng Guangxian passed away, and Emperor Shenzong issued an edict summoning the Zen Master to Qing

壽宮說法僧問。慈聖仙遊定歸何所。師曰。水流元在海。月落不離天。上大悅。詔設高廣坐恣人問答。左右上下得未曾有。歡聲動宮殿。賜與甚厚。又語執政。道臻素有德行。可擇一美號進呈。乃賜號凈照禪師。京城創諸禪剎。辟相國寺為慧林智海二禪寺。其命主僧必使師擇之。宿老皆從風而靡。高麗使三僧來就學。師隨根開導皆契宗旨。師為人渠渠靜退似不能言。性慈祥純謹奉身至約。一布裙二十年不易。無所嗜好。嘗雪方丈之西壁。請文與可掃墨竹。謂人曰。吾使遊人見之心自清涼。此君蓋替我說法也。所居都城西隅衲子四十餘輩。頹然不出戶。三十年如一日。元祐八年八月十七日。忽語門弟子凈圓曰。吾更三日行矣。及期沐浴更衣說偈已跏趺而化。閱世八十。坐六十一夏。黃魯直嘗題其像曰。老虎無齒臥龍不吟。千林月黑六合云陰。遠山作眉紅杏腮。嫁與春風不用媒。老婆三五少年日。也解東塗西抹來。可想見其高致也。師初出世。僧問。師唱誰家曲宗風嗣阿誰。師曰。有錢使錢無錢守貧。僧云。月華嫡子臨濟兒孫。師曰。放爾三十棒。問如何是凈因境。師曰。法廣殿牌仁宗親寫。僧云。如何是境中人。師曰。六代祖師天下聞。問如何是道中人。師曰。萬家煙火外一枕水云間。問如何是佛。師曰。朝妝香暮換火

【現代漢語翻譯】現代漢語譯本：壽宮說法時，有僧人問道：『慈聖太后駕崩仙逝，最終歸向何處？』禪師回答說：『水流最終歸於大海，月亮落下也未曾離開天空。』皇上聽后非常高興，下令設定高大寬廣的座位，任憑眾人提問，在場的所有人都感到前所未有，歡呼聲響徹宮殿，並給予豐厚的賞賜。皇上又對執政大臣說：『道臻禪師一向具有高尚的德行，可以挑選一個美好的稱號進獻。』於是賜予他『凈照禪師』的稱號。京城新建了許多禪寺，朝廷指定以相國寺為慧林禪寺和智海禪寺，任命住持僧人時，必定要由凈照禪師來選擇。那些年老的僧人都順從他的選擇。高麗派遣三位僧人前來求學，凈照禪師根據他們的根器進行開導，都能與禪宗的宗旨相契合。凈照禪師為人沉默寡言，清靜退隱，好像不善於說話。性格慈祥純樸，生活非常節儉，一件布裙穿了二十年也不更換，沒有什麼嗜好。他曾經粉刷方丈室西邊的墻壁，請文與可畫墨竹。他對人說：『我讓遊人看到這些墨竹，心中自然會感到清涼。這些竹子就像代替我說法一樣。』他所居住的都城西邊的寺院裡，有四十多位僧人，他們安靜地待在寺院裡，三十年如一日，很少出門。元祐八年八月十七日，凈照禪師忽然對他的弟子凈圓說：『我再過三天就要走了。』到了約定的日子，他沐浴更衣，說完偈語后就結跏趺坐而逝。享年八十歲，坐禪六十一年。黃魯直曾經為他畫像題詞說：『老虎沒有牙齒，臥龍不再吟唱，千林一片漆黑，天地間一片陰雲。遠山像眉毛，紅杏像臉頰，嫁給春風，不需要媒人。老婦三五個，也有少年時，也懂得東塗西抹。』可以想像他高尚的情致。凈照禪師剛開始弘法時，有僧人問道：『禪師您唱的是哪一家的曲調？宗風傳承自哪一位祖師？』禪師回答說：『有錢就花錢，沒錢就安守貧困。』僧人說：『您是月華的嫡子，臨濟的兒孫。』禪師說：『放你三十棒！』有人問：『什麼是凈因的境界？』禪師說：『法廣殿的牌匾是仁宗皇帝親自題寫的。』僧人問：『什麼是境界中的人？』禪師說：『六代祖師天下聞名。』有人問：『什麼是道中的人？』禪師說：『在萬家煙火之外，枕著水云而眠。』有人問：『什麼是佛？』禪師說：『早上梳妝打扮，晚上換燈油。』

【English Translation】 English version: During a Dharma talk at Shou Palace, a monk asked: 'Where does the deceased Empress Dowager Cisheng go after her passing?' The Chan Master replied: 'The water flows back to the sea, and the moon, when it sets, never leaves the sky.' The Emperor was greatly pleased and ordered a high and wide seat to be set up, allowing everyone to ask questions freely. Everyone present felt unprecedented joy, and cheers resounded through the palace. He bestowed generous rewards. The Emperor also said to the ministers in charge: 'Chan Master Daozhen has always possessed noble virtues. A beautiful title should be chosen and presented to him.' Thus, he was bestowed the title 'Chan Master Jingzhao' (Pure Illumination). Many Chan monasteries were newly built in the capital, and the Xiangguo Temple was designated as Huilin (Wisdom Forest) Chan Monastery and Zhihai (Wisdom Sea) Chan Monastery. When appointing the abbots, Chan Master Jingzhao was always consulted. The elder monks all followed his choices. Three monks from Goryeo (Korea) came to study. Chan Master Jingzhao guided them according to their individual capacities, and they all aligned with the principles of Chan Buddhism. Chan Master Jingzhao was a man of few words, quiet and reclusive, seemingly unable to speak much. He was kind and sincere, and lived a very frugal life. He wore the same cloth robe for twenty years and had no particular hobbies. He once whitewashed the west wall of his abbot's room and invited Wen Yu Ke to paint ink bamboo. He said to people: 'I want visitors to feel refreshed in their hearts when they see these bamboo paintings. These bamboos are like giving Dharma talks on my behalf.' In the temple west of the capital city where he resided, there were more than forty monks who stayed quietly in the temple, rarely going out for thirty years. On the seventeenth day of the eighth month of the eighth year of the Yuanyou era, Chan Master Jingzhao suddenly said to his disciple Jingyuan: 'I will be leaving in three days.' On the appointed day, he bathed, changed his clothes, recited a verse, and then sat in the lotus position and passed away. He lived to be eighty years old and had been meditating for sixty-one years. Huang Luzhi once wrote an inscription on his portrait: 'A tiger without teeth, a sleeping dragon no longer roars, a thousand forests are dark, and the universe is filled with dark clouds. Distant mountains are like eyebrows, and red apricots are like cheeks, marrying the spring breeze, without the need for a matchmaker. An old woman of three or five, also had youthful days, and also knows how to paint and scribble.' One can imagine his noble sentiments. When Chan Master Jingzhao first began to propagate the Dharma, a monk asked: 'Which family's tune does the Chan Master sing? From which patriarch does your lineage come?' The Chan Master replied: 'If I have money, I spend it; if I don't have money, I am content with poverty.' The monk said: 'You are the direct descendant of Yuehua (Moon Flower), the descendants of Linji (Rinzai).' The Chan Master said: 'Give you thirty blows!' Someone asked: 'What is the realm of pure cause?' The Chan Master said: 'The plaque of the Faguang Hall (Dharma Radiance Hall) was personally inscribed by Emperor Renzong.' The monk asked: 'What is the person in the realm?' The Chan Master said: 'The Sixth Patriarch is famous throughout the world.' Someone asked: 'What is the person in the Way?' The Chan Master said: 'Outside of ten thousand homes with cooking smoke, sleeping with water and clouds as a pillow.' Someone asked: 'What is Buddha?' The Chan Master said: 'In the morning, putting on makeup and perfume; in the evening, changing the lamp oil.'

。問如何是觀音妙智力。師曰。河南犬吠河北驢鳴。問如何是祖師西來意。師曰。拄杖橫擔不到肩。僧云。謝師答話。師曰。錯認定盤星。乃曰。一問一答無有盡時。古人喚作無盡藏海。亦呼為方便門。于納僧面前遠矣。何故權柄在手縱奪自由。坐斷毗盧壁立千忉。善財樓閣孰肯閒遊。華藏瑯函豈能看取。丈夫猛利本合如然。過後思量成第二月。除茲投機徇器止宿草菴。就下平高曲成萬物。周流無滯觸處皆通。茍不盡毫毛自取其咎。如斯談說笑殺衲僧。且道誰是解笑者。良久曰。看取。便下座。又示眾拈拄杖曰。楖栗木杖子。善能談佛祖。聾人既得聞。啞人亦解語。指白石為玉。點黃金為土。便恁么會去。他家未相許。不相許莫莽鹵。南街打鼓北街舞。卓一下。

廬州興化仁岳禪師南泉人也。僧問。如何是佛法大意。師曰。臨濟問黃檗。曰學人不會。師曰。三回吃棒來。問如何是和尚家風。師曰。曲錄禪床。曰客來如何祇待。師曰。拄杖子。問一大藏教儘是名言。離此名言如何指示。師曰。癩馬楷枯柳。曰學人不會。師曰。駱駝好吃鹽。曰畢竟如何。師曰。鐵鞭指處馬空嘶。

荊門軍玉泉謂芳禪師蜀人。僧問。從上諸聖以何法示人。師拈起拄杖。僧曰。學人不會。師曰。兩手分付。僧擬議。師便打宿州定

【現代漢語翻譯】現代漢語譯本：問：如何是觀音（Avalokiteśvara，菩薩名）的微妙智慧力量？師父說：河南的狗叫，河北的驢鳴。問：如何是祖師西來意（Bodhidharma，禪宗初祖）？師父說：拄杖橫擔，不到肩。僧人說：謝謝師父回答。師父說：錯認了定盤星。於是說：一問一答沒有窮盡的時候，古人稱作無盡藏海，也叫做方便門，對於衲僧（雲遊僧人）來說，還差得很遠。為什麼呢？因為權柄在手，縱奪自由，坐斷毗盧（Vairocana，佛名），壁立千仞。善財（Sudhana，菩薩名）樓閣，誰肯閒遊？華藏（Avatamsaka，世界名）瑯函，豈能看取？大丈夫猛利，本來就應該這樣，過後思量，就成了第二個月亮。除了那些投機取巧，隨波逐流，止宿草菴的人，就下平高，曲成萬物，周流無滯，觸處皆通。如果不是盡心盡力，一絲不茍，就要自取其咎。像這樣談說，笑煞衲僧。且說誰是解笑者？良久說：看取。便下座。又向大眾展示，拿起拄杖說：楖栗木的杖子，善於談論佛祖，聾人既能聽聞，啞人也能說話。指白石為玉，點黃金為土。如果這樣理解，他家（指禪宗）不會認可。不認可，不要莽撞。南街打鼓，北街跳舞。卓一下。廬州興化仁岳禪師，南泉人。僧人問：如何是佛法大意？師父說：臨濟（Linji，禪師名）問黃檗（Huangbo，禪師名），說學人不會。師父說：三回吃棒來。問：如何是和尚家風？師父說：曲錄禪床。問：客人來如何招待？師父說：拄杖子。問：一大藏教儘是名言，離此名言如何指示？師父說：癩馬楷枯柳。問：學人不會。師父說：駱駝好吃鹽。問：畢竟如何？師父說：鐵鞭指處馬空嘶。荊門軍玉泉謂芳禪師，蜀人。僧人問：從上諸聖以何法示人？師父拿起拄杖。僧人說：學人不會。師父說：兩手分付。僧人剛要說話，師父便打宿州定。

【English Translation】 English version: Question: What is the wondrous wisdom and power of Avalokiteśvara (觀音, a Bodhisattva)? The master said: The dogs bark in Henan, and the donkeys bray in Hebei. Question: What is the meaning of Bodhidharma's (祖師, the first patriarch of Zen Buddhism) coming from the West? The master said: Carrying the staff horizontally, it doesn't reach the shoulder. The monk said: Thank you, Master, for answering. The master said: You've mistaken the North Star. Then he said: Question and answer have no end. The ancients called it the inexhaustible treasury sea, and also called it the expedient gate. It is still far away for wandering monks. Why? Because the power is in hand, and seizing and releasing are free. Sitting firmly, cutting off Vairocana (毗盧, a Buddha's name), standing like a wall of a thousand仞. Who would idly wander in Sudhana's (善財, a Bodhisattva) pavilion? How could one read the Avatamsaka (華藏, a world's name) precious casket? A great man should be fierce and sharp, and it should be so originally. Thinking about it afterward becomes a second moon. Except for those who are opportunistic, follow the trend, and stay in a thatched hut, they lower themselves, flatten the high, and bend to form all things, flowing freely without obstruction, and everything is connected. If one does not exert oneself wholeheartedly, without the slightest negligence, one will bring blame upon oneself. Such talk makes the wandering monks laugh. Now, who is the one who understands the laughter? After a long silence, he said: Look! Then he descended from the seat. Again, showing the assembly, he picked up the staff and said: The staff of Zhelimu wood is good at talking about the Buddhas and patriarchs. The deaf can hear, and the mute can also speak. Pointing at white stone as jade, and pointing at gold as earth. If you understand it this way, his family (referring to Zen Buddhism) will not approve. If they don't approve, don't be reckless. The southern street beats the drum, and the northern street dances. Strike once. Zen Master Renyue of Xinghua in Luzhou was from Nanquan. A monk asked: What is the great meaning of the Buddha-dharma? The master said: Linji (臨濟, a Zen master) asked Huangbo (黃檗, a Zen master), saying that the student did not understand. The master said: You've been beaten three times. Question: What is the family style of the abbot? The master said: The curved meditation bed. Question: How should guests be treated when they arrive? The master said: The staff. Question: The entire Great Treasury of Teachings is full of names and words. How can one point beyond these names and words? The master said: A mangy horse scratches a withered willow. Question: The student does not understand. The master said: Camels like to eat salt. Question: What is it ultimately? The master said: Where the iron whip points, the horse neighs in vain. Zen Master Weifang of Yuquan in Jingmen Army was from Shu. A monk asked: With what Dharma have all the sages from the past shown people? The master picked up the staff. The monk said: The student does not understand. The master said: Hand it over with both hands. As the monk was about to speak, the master struck him with the Suzhou Ding.

林惠琛禪師。僧問。如何是道。師曰。只在目前。僧曰。為甚麼不見。師曰。瞎。

秀州本覺若珠禪師。福州卓氏子。僧問。如何是道。師舉起拳。僧曰。學人不會。師曰。拳頭也不識。上堂。說佛說祖埋沒宗乘。舉古談今淹留衲子。撥開上路誰敢當頭。齊立下風不勞拈出。無星秤子如何辯得斤兩。若也辯得須彌只重半銖。若辯不得拗折秤衡。向日本國與諸人相見。

東京華嚴普孜禪師。建州建陽謝氏子也。幼習儒業舉進士有聲。后看佛經至識自心源。夙根啓發。遂投太平興國西律院僧可崇出家得度具戒。遊方參道。詣龍舒浮山圓鑒禪師法席。入室扣請心融神會。舒人請居甘露太平二剎。道譽大播。僧問。如何是賓中賓。師曰。客路如天遠。僧云。如何是賓中主。師曰。侯門似海深。僧云。如何是主中主。師曰。寰中天子敕。僧云。如何是主中賓。師曰。塞外將軍令。師曰。賓中問主互換機鋒。主中問賓同生同死。主中辨主飲氣吞聲。賓中覓賓白雲萬里。故句中無意意在句中。於斯明得。一雙孤雁撲地高飛。於斯未明。一對鴛鴦溪邊獨立。知音禪客。相共證明。影響異流。切鬚子細。良久曰。若是陶淵明攢眉卻歸去。師後退居凈因。德望頗重。元豐五年都人請居華嚴。益振宗風。京城內外翕然歸向。八年

【現代漢語翻譯】現代漢語譯本林惠琛禪師。有僧人問：『什麼是道？』禪師說：『道就在眼前。』僧人問：『為什麼我看不見？』禪師說：『你瞎了。』

秀州本覺若珠禪師，福州卓氏之子。有僧人問：『什麼是道？』禪師舉起拳頭。僧人說：『弟子不明白。』禪師說：『連拳頭都不認識。』禪師上堂說法：『說佛說祖，是埋沒宗門的正法；舉古談今，是耽誤修行之人。撥開向上之路，誰敢當頭直面？都只能站在下風，不必再多說什麼。沒有星的秤，如何分辨斤兩？如果能分辨得出，須彌山也只有半銖重。如果分辨不出，就折斷秤桿。到日本國與各位相見。』

東京華嚴普孜禪師，建州建陽謝氏之子。年幼時學習儒家經典，考進士頗有名聲。後來閱讀佛經，領悟到自心是萬法之源，宿世的善根被啓發。於是投奔太平興國西律院的僧人可崇出家，受具足戒。四處遊歷參訪，到龍舒浮山圓鑒禪師的座下，入室請教，心領神會。舒州人請他住持甘露寺和太平寺，聲名遠播。有僧人問：『什麼是賓中賓？』禪師說：『客路像天一樣遙遠。』僧人問：『什麼是賓中主？』禪師說：『侯門深似海。』僧人問：『什麼是主中主？』禪師說：『是寰宇中天子的敕令。』僧人問：『什麼是主中賓？』禪師說：『是塞外將軍的軍令。』禪師說：『賓中問主，是互換機鋒；主中問賓，是同生同死；主中辨主，是飲氣吞聲；賓中覓賓，是白雲萬里。所以說，句中無意，意在句中。如果能明白這個道理，就像一雙孤雁拍地高飛；如果還不明白，就像一對鴛鴦在溪邊獨立。希望懂得禪意的修行者，共同來證明。影響和異流，一定要仔細分辨。』停頓了很久，禪師說：『如果是陶淵明，就會皺著眉頭回去了。』禪師後來退居凈因寺，德高望重。元豐五年，都城的人請他住持華嚴寺，更加振興了宗門風氣。京城內外的人都紛紛歸向他。元豐八年。

【English Translation】 English version Chan Master Lin Hui琛. A monk asked: 'What is the Dao (the Way)?' The Master said: 'It is right before your eyes.' The monk said: 'Why can't I see it?' The Master said: 'You are blind.'

Chan Master Ruozhu of Benjue Temple in Xiuzhou, was a son of the Zhuo family of Fuzhou. A monk asked: 'What is the Dao?' The Master raised his fist. The monk said: 'This student does not understand.' The Master said: 'You don't even recognize a fist.' In his Dharma talk, he said: 'Speaking of Buddhas and Patriarchs buries the essence of the lineage. Discussing the past and present delays practitioners. Who dares to stand at the forefront when the path upwards is cleared? All can only stand downwind, no need to say more. How can a steelyard without stars discern the weight? If you can discern it, Mount Sumeru (a mythical mountain at the center of the universe) weighs only half a zhu (a small unit of weight). If you cannot discern it, break the steelyard. I will meet you all in Japan.'

Chan Master Puzi of Huayan Temple in Tokyo, was a son of the Xie family of Jianyang in Jianzhou. In his youth, he studied Confucian classics and was renowned for his attempts at the imperial examinations. Later, reading Buddhist scriptures, he realized that his own mind is the source of all dharmas, and his karmic roots from past lives were awakened. Thereupon, he joined the Sangha under the monk Kechong at the Xilu Monastery of Taiping Xingguo, took full ordination. He traveled and visited various places, and under Chan Master Yuanjian of Fushan in Longshu, he entered the room for instruction and his mind merged and understood. The people of Shu invited him to reside at Ganlu Temple and Taiping Temple, and his reputation spread far and wide. A monk asked: 'What is guest within guest?' The Master said: 'The traveler's road is as far as the sky.' The monk asked: 'What is guest within host?' The Master said: 'The gate of a noble is as deep as the sea.' The monk asked: 'What is host within host?' The Master said: 'It is the decree of the Son of Heaven within the realm.' The monk asked: 'What is host within guest?' The Master said: 'It is the military order of a general beyond the border.' The Master said: 'Asking about the host within the guest is an exchange of sharp wit; asking about the guest within the host is to live and die together; discerning the host within the host is to swallow one's breath; seeking the guest within the guest is ten thousand miles of white clouds. Therefore, it is said that there is no intention in the words, but the intention is within the words. If you can understand this principle, it is like a pair of solitary geese soaring high from the ground; if you still do not understand, it is like a pair of mandarin ducks standing alone by the stream. I hope that practitioners who understand Chan, will jointly verify this. Influences and divergent streams, must be carefully distinguished.' After a long pause, the Master said: 'If it were Tao Yuanming (a famous Chinese poet), he would frown and return.' The Master later retired to Jingyin Temple, and his virtue and reputation were highly regarded. In the fifth year of Yuanfeng, the people of the capital invited him to reside at Huayan Temple, further revitalizing the lineage. People inside and outside the capital all turned to him. Eighth year of Yuanfeng.

四月十日詔入禁中說法。既歸無疾進止如常。十四日忽鳴鼓升坐辭眾而逝。師為人清秀傑出。唱臨濟下三玄九帶。造曹洞五位十玄。皆妙得其家風要旨。學既該博。故湊泊者望其津涯而已。師初得法時年尚少。久為浮山侍者。時青華嚴已有省發矣。而浮山知其未徹令師激之。師奉教方便啓發。青遂契證。後續洞下宗。語在青傳。

南康軍清隱院惟湜禪師。僧問。如何是道。師曰。斜街曲巷。曰如何是道中人。師曰。百藝百窮。

潭州衡岳寺奉能禪師上堂。宗風才舉萬里云收。法令若行千峰寒色。須彌頂上白浪滔天。大海波中。紅塵滿地。應思黃梅昔日少室當年。不能退己讓人。遂使舂糠答志斷臂酬心。何似衡岳這裡。山畬粟米飯一桶沒鹽羹。苦樂共住隨高就低。且不是南頭買貴北頭賣賤。直教文殊稽首。迦葉攢眉。龍樹馬鳴吞聲飲氣。目連鹙子且不能為。為甚如此。諦觀法王法。法王法如是。

寶應昭禪師法嗣

滁州瑯邪方銃禪師上堂。造物無生物之心。而物物自成。雨露非潤物之意。而靈苗自榮。所以藥劑不食而病自損。良師不親而心自明。故知妙慧靈光不從緣得。到這裡方許爾進步。瑯邪與爾別作個相見。還有么。若無不可壓良為賤。

郢州興陽山希隱禪師。僧問。如何是懸崖撒

手底句。師曰。明月照幽谷。曰如何是絕後再蘇底句。師曰。白雲生太虛。曰恁么則樵夫出林丘處處歌春色。師曰。是人道得。上堂。了見不見見了未了。路上行人林間宿鳥。月里塔高十二層。天外星躔五百杪。要會么。手執夜明苻。幾個知天曉。參。

石門進禪師法嗣

明州瑞巖智才禪師。僧問。如何是截斷眾流句。師曰好。曰如何是隨波逐浪句。師曰隨。曰如何是涵蓋乾坤句。師曰合。曰三句蒙師指。如何辨古今。師曰。向後不得錯舉。上堂。天平等故常覆。地平等故常載。日月平等故四時常明。涅槃平等故聖凡不二。人心平等故高低無諍。拈拄杖卓一下曰。諸禪者。這拄杖子晝夜為諸人說平等法門。還聞么。若聞去敢保諸人行腳事畢。若言不聞亦許諸人頂門眼正。何故是法平等無有高下。是名阿耨多羅三藐三菩提。良久笑曰。向下文長。

金山穎禪師法嗣

宣州廣教文鑑繼真禪師。初參達觀遂問曰。某甲自講說外。究尋諸佛所說廣大。如何得見邊際去。觀云。尋常憑何講說。師曰。依教解義。觀云。依教解義三世佛冤。師曰。離教一字如同魔說。觀云。不問子教義。解說者何人。師曰。但見動靜語言。不可睹其形相。觀云。只此無形相便是廣大。若悟此心便見邊際。師自此有省。住廣

【現代漢語翻譯】手底句（hand-bottom phrase）。師父說：『明月照幽谷』（Bright moon illuminates the secluded valley）。（僧人）問：『如何是絕後再蘇底句？』（What is the phrase of revival after extinction?）師父說：『白雲生太虛』（White clouds arise in the great void）。（僧人）問：『恁么則樵夫出林丘處處歌春色』（If so, then the woodcutter emerges from the forest hills, everywhere singing of the spring scenery）。師父說：『是人道得』（This person speaks well）。上堂（ascend the hall）：了見不見，見了未了（Completely see, not see; having seen, not yet finished）。路上行人，林間宿鳥（Travelers on the road, birds roosting in the forest）。月里塔高十二層（The pagoda in the moon is twelve stories high）。天外星躔五百杪（Outside the sky, the stellar mansions are five hundred 'miao'）。要會么（Want to understand?）。手執夜明苻（Holding a luminous talisman）。幾個知天曉（How many know the dawn?）。參（Meditate）。

石門進禪師法嗣（Dharma heirs of Zen Master Shimen Jin）

明州瑞巖智才禪師（Zen Master Zhirui Zhicai of Ruiyan in Mingzhou）。僧人問：『如何是截斷眾流句？』（What is the phrase that cuts off the flow of all streams?）師父說：『好』（Good）。（僧人）問：『如何是隨波逐浪句？』（What is the phrase of following the waves?）師父說：『隨』（Follow）。（僧人）問：『如何是涵蓋乾坤句？』（What is the phrase that encompasses the universe?）師父說：『合』（Encompass）。（僧人）問：『三句蒙師指，如何辨古今？』（The three phrases are pointed out by the master, how to distinguish the ancient from the present?）師父說：『向後不得錯舉』（Don't make a mistake in the future）。上堂（ascend the hall）：天平等故常覆（Heaven is equal, therefore it always covers）。地平等故常載（Earth is equal, therefore it always carries）。日月平等故四時常明（The sun and moon are equal, therefore the four seasons are always bright）。涅槃平等故聖凡不二（Nirvana is equal, therefore the sage and the ordinary are not two）。人心平等故高低無諍（The human mind is equal, therefore there is no dispute between high and low）。拈拄杖卓一下曰（Picking up the staff and striking it once, he said）：諸禪者（Zen practitioners）。這拄杖子晝夜為諸人說平等法門（This staff speaks the Dharma of equality for you day and night）。還聞么（Do you hear it?）。若聞去敢保諸人行腳事畢（If you hear it, I dare guarantee that your pilgrimage is complete）。若言不聞亦許諸人頂門眼正（If you say you don't hear it, I also allow that your eye on the crown of your head is correct）。何故（Why?）是法平等無有高下（This Dharma is equal, without high or low）。是名阿耨多羅三藐三菩提（This is called Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment)）。良久笑曰（After a long while, he laughed and said）：向下文長（The text below is long）。

金山穎禪師法嗣（Dharma heirs of Zen Master Ying of Jinshan）

宣州廣教文鑑繼真禪師（Zen Master Wenjian Jizhen of Guangjiao in Xuanzhou）。初參達觀（Initially visited Daguan），遂問曰（and then asked）：『某甲自講說外，究尋諸佛所說廣大（Apart from lecturing, I investigate the vastness spoken by all Buddhas）。如何得見邊際去（How can I see the boundary?）。』觀云（Daguan said）：『尋常憑何講說（What do you usually rely on to lecture?）。』師曰（The master said）：『依教解義（Relying on the teachings to explain the meaning）。』觀云（Daguan said）：『依教解義三世佛冤（Relying on the teachings to explain the meaning wrongs the Buddhas of the three times）。』師曰（The master said）：『離教一字如同魔說（Departing from the teachings by a single word is like the words of a demon）。』觀云（Daguan said）：『不問子教義，解說者何人（I'm not asking about the meaning of the teachings, who is the one who explains?）。』師曰（The master said）：『但見動靜語言，不可睹其形相（Only seeing movement, stillness, and language, one cannot see its form and appearance）。』觀云（Daguan said）：『只此無形相便是廣大，若悟此心便見邊際（This formlessness itself is vast, if you awaken to this mind, you will see the boundary）。』師自此有省（The master had an awakening from this）。住廣（Resided at Guang）。

【English Translation】 Hand-bottom phrase. The master said: 'Bright moon illuminates the secluded valley.' (The monk) asked: 'What is the phrase of revival after extinction?' The master said: 'White clouds arise in the great void.' (The monk) asked: 'If so, then the woodcutter emerges from the forest hills, everywhere singing of the spring scenery.' The master said: 'This person speaks well.' Ascending the hall: Completely see, not see; having seen, not yet finished. Travelers on the road, birds roosting in the forest. The pagoda in the moon is twelve stories high. Outside the sky, the stellar mansions are five hundred 'miao'. Want to understand? Holding a luminous talisman. How many know the dawn? Meditate.

Dharma heirs of Zen Master Shimen Jin.

Zen Master Zhirui Zhicai of Ruiyan in Mingzhou. A monk asked: 'What is the phrase that cuts off the flow of all streams?' The master said: 'Good.' (The monk) asked: 'What is the phrase of following the waves?' The master said: 'Follow.' (The monk) asked: 'What is the phrase that encompasses the universe?' The master said: 'Encompass.' (The monk) asked: 'The three phrases are pointed out by the master, how to distinguish the ancient from the present?' The master said: 'Don't make a mistake in the future.' Ascending the hall: Heaven is equal, therefore it always covers. Earth is equal, therefore it always carries. The sun and moon are equal, therefore the four seasons are always bright. Nirvana is equal, therefore the sage and the ordinary are not two. The human mind is equal, therefore there is no dispute between high and low. Picking up the staff and striking it once, he said: Zen practitioners. This staff speaks the Dharma of equality for you day and night. Do you hear it? If you hear it, I dare guarantee that your pilgrimage is complete. If you say you don't hear it, I also allow that your eye on the crown of your head is correct. Why? This Dharma is equal, without high or low. This is called Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment). After a long while, he laughed and said: The text below is long.

Dharma heirs of Zen Master Ying of Jinshan.

Zen Master Wenjian Jizhen of Guangjiao in Xuanzhou. Initially visited Daguan, and then asked: 'Apart from lecturing, I investigate the vastness spoken by all Buddhas. How can I see the boundary?' Daguan said: 'What do you usually rely on to lecture?' The master said: 'Relying on the teachings to explain the meaning.' Daguan said: 'Relying on the teachings to explain the meaning wrongs the Buddhas of the three times.' The master said: 'Departing from the teachings by a single word is like the words of a demon.' Daguan said: 'I'm not asking about the meaning of the teachings, who is the one who explains?' The master said: 'Only seeing movement, stillness, and language, one cannot see its form and appearance.' Daguan said: 'This formlessness itself is vast, if you awaken to this mind, you will see the boundary.' The master had an awakening from this. Resided at Guang.

教。上堂曰。夫欲為宗師。須了明暗句。半夜裡貼眼。渾成空路布。多事釋迦文。生時強四顧。點胸獨稱尊。又周行七步。明覆阿誰知。暗使何人悟。自後百千年。屈指河沙數。一盲引眾盲。盲盲相扶舉。他日見閻老。努目空相覷。是時休叫道。鑊湯無冷處。休空腹高心。但高盤轉箸。寄語後世人。莫被徐六誤。

潤州普慈院崇珍禪師。僧問如何是普慈境。師曰。出門便見鶴林山。曰如何是境中人。師曰。入門便見珍長老。

太平州瑞竹仲和禪師。僧問。得座披衣人盡委。向上宗乘事若何。師曰。但知冰是水。曰更有事也無。師曰。休問水成冰。曰弄潮須是弄潮人。師曰。這僧從浙中來。

潤州金山懷賢圓通禪師。僧問。師揚宗旨得法何人。師拈起拂子。僧曰。鐵甕城頭曾印證。碧溪崖畔祖燈輝。師拂一拂曰。聽事不真喚鐘作甕。

越州石佛寺顯忠祖印禪師。僧問。如何是不動尊。師曰。熱鏊上猢猻。曰如何是千百億化身。師曰。添香換水點燈掃地。曰如何是毗盧師法身主。師曰。繫馬柱。曰有甚麼交涉。師曰。縛殺這漢。問會殺佛祖底始是作家。如何是殺佛祖底劍。師曰。不斬死漢。曰如何是和尚劍。師曰。令不重行。問如何是相生。師曰。山河大地。曰如何是想生。師曰。兔子望月。曰

【現代漢語翻譯】現代漢語譯本：教。上堂時說：『想要成為宗師，必須明白明句和暗句。半夜裡睜大眼睛，完全是空無一物的道路。多事的釋迦文（Sakyamuni，佛教創始人），出生時硬要四處張望，指著胸口獨自稱尊，又走了七步。明的一面有誰知道？暗的一面又能使誰領悟？自那以後一千多年，屈指算來有如恒河沙數。一個瞎子帶領一群瞎子，瞎子們互相攙扶著。他日見到閻王，瞪著眼睛也只能空自相看。那時再叫喊也沒用，鑊湯里沒有涼的地方。不要空著肚子卻自視甚高，只要把碗筷擺好。告訴後世的人們，不要被徐六（Xu Liu，人名，此處指代虛妄的教導者）所迷惑。』潤州普慈院崇珍禪師（Chongzhen，禪師名）。有僧人問：『什麼是普慈的境界？』禪師說：『出門就能看見鶴林山（Helin Mountain，地名）。』僧人問：『什麼是境界中的人？』禪師說：『入門就能看見珍長老（Zhen，禪師自稱）。』太平州瑞竹仲和禪師（Zhonghe，禪師名）。有僧人問：『得到座位披上袈裟，大家都知道了，向上追求宗乘大事又該如何？』禪師說：『只要知道冰就是水。』僧人說：『還有更深一層的事嗎？』禪師說：『不要問水如何變成冰。』僧人說：『弄潮必須是弄潮的人。』禪師說：『這僧人是從浙中（Zhezhong，浙江中部）來的。』潤州金山懷賢圓通禪師（Huaixian，禪師名）。有僧人問：『禪師宣揚宗旨，從何人處得法？』禪師拿起拂塵。僧人說：『鐵甕城頭（Tieweng City，地名）曾經印證，碧溪崖畔（Bixi Cliff，地名）祖師的燈火輝煌。』禪師拂了一下拂塵說：『聽事情不認真，把鐘叫作甕。』越州石佛寺顯忠祖印禪師（Xianzhong，禪師名）。有僧人問：『什麼是不動尊（Achala，佛教中的明王）？』禪師說：『熱鍋上的猢猻。』僧人問：『什麼是千百億化身？』禪師說：『添香換水點燈掃地。』僧人問：『什麼是毗盧遮那佛（Vairocana，佛教中的佛）的法身主？』禪師說：『繫馬柱。』僧人問：『有什麼關係？』禪師說：『捆死這漢。』問：『能殺死佛祖的才是真正的行家，什麼是殺死佛祖的劍？』禪師說：『不斬死漢。』僧人問：『什麼是和尚的劍？』禪師說：『命令不再重複執行。』問：『什麼是相生？』禪師說：『山河大地。』僧人問：『什麼是想生？』禪師說：『兔子望月。』

【English Translation】 English version: Teaching. The master, ascending the hall, said: 'To be a master, one must understand both the bright and dark phrases. In the middle of the night, eyes wide open, it's all a road of emptiness. The meddlesome Sakyamuni (the founder of Buddhism), insisted on looking around at birth, pointing to his chest and claiming sole supremacy, and then walking seven steps. Who knows the bright side? Who can be enlightened by the dark side? Since then, for over a thousand years, countless as the sands of the Ganges. A blind man leads a crowd of blind men, the blind supporting each other. When they meet Yama (the lord of death) one day, they can only stare blankly at each other. It's useless to cry out then, there's no cool spot in the cauldron of boiling water. Don't be empty-bellied and arrogant, just set the table properly. Tell future generations, don't be misled by Xu Liu (a person's name, here referring to a false teacher).' Zen Master Chongzhen (Zen Master's name) of Puchi Temple in Runzhou. A monk asked: 'What is the realm of Puchi?' The master said: 'Go out the door and you'll see Helin Mountain (place name).' The monk asked: 'What is the person in the realm?' The master said: 'Enter the door and you'll see Elder Zhen (Zen Master referring to himself).' Zen Master Zhonghe (Zen Master's name) of Ruizhu Temple in Taiping Prefecture. A monk asked: 'Having obtained the seat and donned the robe, everyone knows, but how to pursue the great matter of the supreme vehicle?' The master said: 'Just know that ice is water.' The monk said: 'Is there anything deeper?' The master said: 'Don't ask how water becomes ice.' The monk said: 'One who plays with the tide must be a tide player.' The master said: 'This monk comes from Zhejiang (central Zhejiang).' Zen Master Huaixian (Zen Master's name) of Jinsan Yuatong Temple in Runzhou. A monk asked: 'From whom did the master obtain the Dharma to propagate the teachings?' The master picked up the whisk. The monk said: 'It was once certified at the head of Tieweng City (place name), the ancestral lamp shines brightly on the banks of Bixi Cliff (place name).' The master flicked the whisk and said: 'If you don't listen carefully, you'll call a bell a pot.' Zen Master Xianzhong (Zen Master's name) of Shifo Temple in Yuezhou. A monk asked: 'What is Achala (immovable wisdom king)?' The master said: 'A monkey on a hot griddle.' The monk asked: 'What are the billions of transformation bodies?' The master said: 'Adding incense, changing water, lighting lamps, and sweeping the floor.' The monk asked: 'What is the Dharmakaya master of Vairocana (Buddha)?' The master said: 'The horse-tethering post.' The monk asked: 'What's the connection?' The master said: 'Tie up this fellow.' Asked: 'Only one who can kill the Buddha is a true master, what is the sword that kills the Buddha?' The master said: 'It doesn't kill dead men.' The monk asked: 'What is the monk's sword?' The master said: 'Orders are not repeated.' Asked: 'What is interdependent arising?' The master said: 'Mountains, rivers, and the great earth.' The monk asked: 'What is arising from thought?' The master said: 'A rabbit gazing at the moon.'

如何是流注生。師曰。無間斷。曰如何是色空。師曰。五彩屏風。上堂。咄咄咄。海底魚龍盡枯竭。三腳蝦蟆飛上天。脫殼烏龜火中活。上堂。點時不到皁白未分。到時不點和泥合水。露柱𨁝跳入燈籠里。即且從他。汝眉毛因甚麼卻拖在腳跟下。直饒於此明得。也是猢猻戴席帽。於此未明。何異曲蟮穿靴。然雖如此。笑我者多哂我者少。

杭州凈住院居說真凈禪師。參達觀遂問曰。某甲經論粗明禪直不信。愿師決疑。觀曰。既不信禪豈可明經。禪是經綱經是禪綱。提綱正網了禪見經。師曰。為某甲說禪看。觀曰。向下文長。師曰。若恁么經與禪乃一體。觀曰。佛及祖非二心。如手搦拳如拳搦手。師因而有省。乃成偈曰。二十餘年用意猜。幾番曾把此心灰。而今潦𪶰逢知己。李白元來是秀才。

安吉州西余山拱辰禪師上堂。靈云見華眼中著翳。玄沙蹙指體上遭迍。不如且恁么過時。自然身心安樂。上堂。理因事有心逐境生。事境俱忘千山萬水。作么生得恰好去。良久曰。且莫剜肉成瘡。師有祖源通要三十卷行於世。

蘇州崑山般若寺善端禪師。僧問。有生有滅盡是常儀。無生無滅時如何。師曰。崑崙著靴空中立。曰莫便是為人處也無。師曰。石女簪花火里眠。曰大眾證明。師曰。更看泥牛斗入海。

【現代漢語翻譯】現代漢語譯本：問：什麼是流注生？師父說：沒有間斷。問：什麼是色空？（色指物質，空指空性）師父說：五彩的屏風。（師父）上堂說法：咄咄咄！（表示驚歎或不以為然）海底的魚龍都枯竭了，三隻腳的蛤蟆飛上了天，脫了殼的烏龜在火中活了下來。（師父）上堂說法：點時不到，皁白未分（指時機未到，是非不分明）；到時不點，和泥合水（指時機已到，混為一談）。露柱（寺廟中支撐屋頂的柱子）突然跳入燈籠里。暫且由他去吧。你們的眉毛為什麼拖到了腳跟下？即使你在此處明白了，也像是猴子戴帽子，不倫不類；如果在此處不明白，又和蚯蚓穿靴子有什麼區別？雖然如此，笑我的人多，嘲諷我的人少。

杭州凈住院的居說真凈禪師，參訪達觀禪師，於是問道：『我對於經論大致明白，只是對禪不相信，希望師父能為我解疑。』達觀禪師說：『既然不相信禪，怎麼能明白經呢？禪是經的綱領，經是禪的綱領。提起了綱領，才能端正網，瞭解了禪，才能明白經。』真凈禪師說：『請師父為我說說禪。』達觀禪師說：『向下文長（指禪的道理深奧，需要自己去體會）。』真凈禪師說：『如果這樣，那麼經與禪就是一體的。』達觀禪師說：『佛與祖師沒有二心，就像手握成拳，拳頭又變成手。』真凈禪師因此有所領悟，於是作偈說：『二十多年來用心猜測，幾次幾乎把這顆心都磨滅了。如今幸運地遇到了知己，原來李白也是個秀才（比喻看似不凡的事物，其實也有平凡的一面）。』

安吉州西余山的拱辰禪師上堂說法：靈云（人名）因為眼睛裡有翳而見物不清，玄沙（人名）因為用手指觸物而遭遇困頓。不如暫且這樣過日子，自然身心安樂。（師父）上堂說法：理因事而有，心隨境而生。如果事和境都忘記了，那就是千山萬水。怎樣才能恰到好處呢？（師父）停頓了很久說：暫且不要剜肉補瘡（比喻用有害的方法來彌補損失）。師父著有《祖源通要》三十卷，流傳於世。

蘇州崑山般若寺的善端禪師。有僧人問：有生有滅都是常理，無生無滅時又如何呢？師父說：崑崙山（傳說中的山名）穿著靴子立在空中。僧人說：莫非這就是為人處世的道理嗎？師父說：石女（沒有生育能力的女子）簪花在火里睡覺。僧人說：請大眾證明。師父說：再看泥牛（泥做的牛）爭鬥著進入大海。

【English Translation】 English version: Question: What is 'continuous flow birth' (liuzhu sheng)? The Master said: Without interruption. Question: What is 'form emptiness' (se kong)? (Se refers to material form, Kong refers to emptiness) The Master said: A five-colored screen. (The Master) ascended the hall and said: Tut, tut, tut! (Expressing surprise or disapproval) The fish and dragons at the bottom of the sea are all withered, the three-legged toad has flown into the sky, and the tortoise that has shed its shell lives in the fire. (The Master) ascended the hall and said: If the time is not right, black and white are not distinguished (referring to the time not being right, right and wrong are not clear); if the time is right but not pointed out, it is mixing mud and water (referring to the time being right, everything is confused). The pillar (the pillar supporting the roof in the temple) suddenly jumps into the lantern. Let it be for now. Why are your eyebrows dragging under your heels? Even if you understand this, it is like a monkey wearing a hat, inappropriate; if you don't understand this, what is the difference from an earthworm wearing boots? Even so, many laugh at me, few ridicule me.

Zen Master Jushuo Zhenjing of Jingzhu Monastery in Hangzhou, visited Zen Master Daguan and asked: 'I roughly understand the scriptures and treatises, but I don't believe in Zen. I hope the Master can resolve my doubts.' Zen Master Daguan said: 'Since you don't believe in Zen, how can you understand the scriptures? Zen is the outline of the scriptures, and the scriptures are the outline of Zen. By grasping the outline, you can straighten the net, and by understanding Zen, you can understand the scriptures.' Zen Master Zhenjing said: 'Please tell me about Zen, Master.' Zen Master Daguan said: 'The text below is long (referring to the profoundness of Zen, which needs to be experienced by oneself).' Zen Master Zhenjing said: 'If so, then the scriptures and Zen are one.' Zen Master Daguan said: 'The Buddha and the Patriarchs have no two minds, just like a hand clenching into a fist, and a fist turning back into a hand.' Zen Master Zhenjing had an epiphany because of this, and then composed a verse saying: 'For more than twenty years, I have been guessing with my mind, and several times I almost extinguished this heart. Now I am fortunate to meet a confidant, and it turns out that Li Bai (famous poet) was also a scholar (metaphor for seemingly extraordinary things, but also having ordinary aspects).'

Zen Master Gongchen of Xiyu Mountain in Anji Prefecture ascended the hall and said: Lingyun (person's name) sees things unclearly because there is a haze in his eyes, and Xuansha (person's name) encounters difficulties because he touches things with his fingers. It is better to just live like this for the time being, and naturally the body and mind will be at peace. (The Master) ascended the hall and said: Reason arises from things, and the mind follows the environment. If both things and environment are forgotten, then it is a thousand mountains and ten thousand waters. How can one get it just right? (The Master) paused for a long time and said: Don't cut flesh to make sores (a metaphor for using harmful methods to make up for losses). The Master wrote thirty volumes of 'Essential Principles of Ancestral Sources' (Zu Yuan Tong Yao), which are circulated in the world.

Zen Master Shanduan of Prajna Temple in Kunshan, Suzhou. A monk asked: Birth and death are all common occurrences, what about when there is no birth and no death? The Master said: Kunlun Mountain (legendary mountain name) stands in the air wearing boots. The monk said: Could this be the way to deal with people? The Master said: A stone woman (a woman without the ability to bear children) wears flowers and sleeps in the fire. The monk said: May the assembly bear witness. The Master said: Look again at the mud ox (an ox made of mud) fighting and entering the sea.

節使李端愿居士。兒時在館舍常閱禪書。長雖婚宦然篤志祖道。遂於後圃築室類蘭若。邀達觀處之。朝夕咨參至忘寢食。觀一日視公曰。非示現力豈致爾哉。奈無個所入何。公問曰。天堂地獄畢竟是有是無。請師明說。觀曰。諸佛向無中說有眼見空花。太尉就有里尋無。手揸水月。堪笑眼前見牢獄不避。心外聞天堂欲生。殊不知。忻怖在心善惡成境。太尉但了自心自然無惑。公曰。心如何了。觀曰。善惡都莫思量。公曰。不思量後心歸何所。觀曰。且請太尉歸宅。公曰。只如人死後心歸何所。觀曰。未知生焉知死。公曰。生則某已知之。觀曰。生從何來。公罔措。觀起揕其胸曰。只在這裡更擬思量個甚麼。公曰。會得也。觀曰。作么生會。公曰。只知貪程不覺蹉路。觀拓開曰。百年一夢今朝方省。既而說偈曰。三十八歲懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。

洞庭月禪師法嗣

蘇州薦福亮禪師。僧問。不假言詮請師示誨。師曰。大眾總見汝恁么。問曰。莫只這便是也無。師曰。罕逢穿耳客。

仗錫已禪師法嗣

臺州黃巖保軒禪師。僧問。不欲無言略憑施設時如何。師曰。知而故犯。僧禮拜。師便打。

龍華岳禪師法嗣

安吉州西余

【現代漢語翻譯】現代漢語譯本：節度使李端愿居士，年幼時在學館裡經常閱讀禪宗書籍。長大后雖然結婚做官，但仍然堅定地信奉禪宗。於是在後花園建造房屋，類似蘭若（Aranya，寂靜處，指寺院）。邀請達觀禪師居住其中，早晚請教參禪，甚至忘記了睡眠和飲食。達觀禪師有一天對李端愿說：『如果不是佛菩薩的示現之力，怎麼會讓你這樣呢？只是可惜你還沒有入門之處。』李端愿問道：『天堂地獄，究竟是存在還是不存在？請禪師明白地說說。』達觀禪師說：『諸佛在空無中說有，就像眼睛看見虛幻的空花。太尉你卻在實有中尋找空無，就像用手去抓水中的月亮。可笑你只看見眼前的牢獄而不躲避，只聽到心外的天堂就想往生。卻不知道，喜悅和恐懼都在心中，善和惡形成了境界。太尉你只要明白了自心，自然就沒有疑惑了。』李端愿問道：『心要如何才能明白呢？』達觀禪師說：『善惡都不要去思量。』李端愿問道：『不思量之後，心歸向何處呢？』達觀禪師說：『請太尉先回家吧。』李端愿問道：『如果人死後，心歸向何處呢？』達觀禪師說：『未知生，焉知死？』李端愿說：『生，我倒是已經知道了。』達觀禪師說：『生從何處來？』李端愿無言以對。達觀禪師起身，拍打他的胸口說：『就在這裡，還想思量什麼？』李端愿說：『我明白了。』達觀禪師說：『你如何明白的？』李端愿說：『只知道趕路，卻不覺錯過了路。』達觀禪師開導他說：『百年如一夢，今天才醒悟。』於是說偈語：『三十八歲懵然無知，等到有了知覺，和沒有知覺又有什麼不同？滔滔的汴水，隱隱的隋堤。禪師你該回去了，像箭一樣飛逝的浪花向東奔流。』洞庭月禪師的法嗣：蘇州薦福亮禪師。有僧人問：『不借助言語表達，請禪師開示教誨。』禪師說：『大眾都看見你這樣了嗎？』僧人問：『莫非這就是了嗎？』禪師說：『難得遇到穿耳之人（指能聽懂禪意的人）。』仗錫已禪師的法嗣：臺州黃巖保軒禪師。有僧人問：『不想沉默不語，略微憑藉一些設施言語時，如何是好？』禪師說：『明知故犯。』僧人禮拜。禪師就打了他。龍華岳禪師的法嗣：安吉州西余

【English Translation】 English version: The Layman Li Duanyuan, a military commissioner, often read Chan books when he was a child in the school. Although he married and became an official when he grew up, he was still determined to believe in the ancestral way of Chan. So he built a house in the back garden, similar to an Aranya (Aranya, a quiet place, referring to a monastery). He invited Chan Master Daguan to live there, and consulted him morning and evening, even forgetting sleep and food. One day, Chan Master Daguan said to Li Duanyuan: 'If it weren't for the power of the Buddha's manifestation, how could you be like this? It's just a pity that you haven't found a way to enter.' Li Duanyuan asked: 'Heaven and hell, do they exist or not? Please tell me clearly, Master.' Chan Master Daguan said: 'The Buddhas speak of existence in emptiness, like seeing illusory flowers in the eyes. You, Taiwei (a high-ranking military official), are looking for emptiness in existence, like trying to grasp the moon in the water with your hands. It's ridiculous that you only see the prison in front of you and don't avoid it, and you only hear about the heaven outside your mind and want to be reborn there. You don't know that joy and fear are in your mind, and good and evil form the realm. Taiwei, as long as you understand your own mind, you will naturally have no doubts.' Li Duanyuan asked: 'How can the mind be understood?' Chan Master Daguan said: 'Don't think about good and evil.' Li Duanyuan asked: 'After not thinking, where does the mind go?' Chan Master Daguan said: 'Please go home first, Taiwei.' Li Duanyuan asked: 'If a person dies, where does the mind go?' Chan Master Daguan said: 'If you don't know life, how can you know death?' Li Duanyuan said: 'I already know about life.' Chan Master Daguan said: 'Where does life come from?' Li Duanyuan was speechless. Chan Master Daguan got up, patted his chest and said: 'It's right here, what else do you want to think about?' Li Duanyuan said: 'I understand.' Chan Master Daguan said: 'How do you understand?' Li Duanyuan said: 'I only know how to hurry on the road, but I don't realize that I've missed the way.' Chan Master Daguan enlightened him and said: 'A hundred years is like a dream, and I only woke up today.' Then he said a verse: 'At thirty-eight, I was ignorant. When I have knowledge, what is the difference from having no knowledge? The turbulent Bian River, the faint Sui embankment. Master, you should return, like the arrow-like waves rushing eastward.' Successor of Chan Master Dongting Yue: Chan Master Liang of Jianfu Temple in Suzhou. A monk asked: 'Without relying on verbal expression, please give me instructions, Master.' The Chan Master said: 'Have you all seen you like this?' The monk asked: 'Is this it?' The Chan Master said: 'It is rare to meet someone who has pierced ears (referring to someone who can understand the meaning of Chan).' Successor of Chan Master Zhangxi Yi: Chan Master Baoxuan of Huangyan in Taizhou. A monk asked: 'If I don't want to be silent, but rely on some facilities and words, what should I do?' The Chan Master said: 'Knowing and deliberately violating.' The monk bowed. The Chan Master hit him. Successor of Chan Master Longhua Yue: Xiyu in Anji Prefecture

師子凈端禪師本郡人也。姓丘氏。始見弄師子發明心要。往見龍華蒙印可。遂旋里合彩為師子皮時被之。因號端師子。丞相章公慕其道。躬請開法吳山化風盛播。開堂日僧官宣疏。至推倒回頭趯翻不託七軸之蓮經未誦一聲之漁父先聞。師止之遂登座。拈香祝聖罷引聲吟曰。本是瀟湘一釣客。自西自東自南北。大眾雜然稱善。師顧笑曰。諦觀法王法法王法如是。便下座。上堂。二月二禪翁有何謂春風觸目百花開。公子王孫日日醺醺醉。唯有殿前陳朝檜。不入時人意。禪家流只這是莫思慮。坦然齋后一甌茶。長連床上伸腳睡。咄。師到華亭。眾請上堂。靈山師子云間哮吼。佛法無可商量。不如打個觔斗。便下座。問羚羊未掛角時如何。師曰怕。曰既是善知識因何卻怕。師曰。山僧不曾見恁么差異畜生。

續傳燈錄卷第九(終)

續傳燈錄卷第十目錄

大鑒下第十二世投子青禪師法嗣九人芙容道楷禪師大洪報恩禪師洞山云禪師福應文禪師龍蟠曇廣禪師(已上五人見錄)光化祥禪師普賢標禪師延洪善禪師果侍者(已上四人無錄)玉泉皓禪師法嗣二人林溪文慶禪師(見錄)北禪希肇禪師(無錄)夾山遵禪師法嗣一人福昌知信禪師(見錄)佛印元禪師法嗣二十人慶善凈悟禪師善權慧泰禪師崇福德基禪師寶林懷吉禪師

【現代漢語翻譯】現代漢語譯本：師子凈端禪師是本郡人，姓丘。最初因為看到弄獅子而領悟了心要。前往拜見龍華蒙禪師，得到他的認可。於是回到家鄉，用綵綢做成獅子皮，披在身上，因此號稱端師子。丞相章公仰慕他的道行，親自邀請他到吳山開壇講法，教化之風盛行傳播。開堂之日，僧官宣讀疏文，其中有『推倒回頭，趯翻不託，七軸的蓮經還沒誦，一聲的漁父先聽到』這樣的句子。禪師制止了他，於是登上法座。拈香祝聖完畢，引聲吟唱道：『本來是瀟湘一釣客，自西自東自南北。』大眾紛紛稱讚。禪師回頭笑著說：『仔細觀察法王的法，法王的法就是這樣。』說完便下座。上堂時說：『二月二，禪翁有何話說？春風吹拂，滿眼都是盛開的鮮花。公子王孫們日日沉醉。只有殿前的陳朝古檜，不合時人的心意。禪家弟子們，只要這樣，什麼都不要思慮。齋飯後坦然地喝一甌茶，在長連床上伸開雙腳睡覺。』咄！禪師來到華亭，眾人請他上堂。禪師說：『靈山的獅子在云間怒吼，佛法是無可商量的。不如打個觔斗。』說完便下座。有人問：『羚羊未掛角時如何？』禪師說：『怕。』那人說：『既然是善知識，為何卻怕？』禪師說：『山僧不曾見過你這樣怪異的畜生。』《續傳燈錄》卷第九（終）《續傳燈錄》卷第十目錄大鑒下第十二世投子青禪師的法嗣九人：芙蓉道楷禪師、大洪報恩禪師、洞山云禪師、福應文禪師、龍蟠曇廣禪師（以上五人見於記錄），光化祥禪師、普賢標禪師、延洪善禪師、果侍者（以上四人沒有記錄）。玉泉皓禪師的法嗣二人：林溪文慶禪師（見於記錄）、北禪希肇禪師（沒有記錄）。夾山遵禪師的法嗣一人：福昌知信禪師（見於記錄）。佛印元禪師的法嗣二十人：慶善凈悟禪師、善權慧泰禪師、崇福德基禪師、寶林懷吉禪師……

【English Translation】 English version: Zen Master Shizi Jingduan (Lion Purity Jingduan) was a native of this prefecture, with the surname Qiu. He initially awakened to the essentials of the mind upon seeing a lion dance. He went to see Zen Master Longhua Meng and received his approval. Subsequently, he returned to his hometown and made a lion skin out of colored silk, which he wore, hence the name 'Duan Shizi' (Upright Lion). Prime Minister Zhang admired his Dao and personally invited him to open a Dharma assembly at Mount Wu, where his transformative influence spread widely. On the day of the opening ceremony, the monastic official read the memorial, which included phrases such as 'Knocking down the head, kicking over without support, the seven scrolls of the Lotus Sutra have not yet been recited, the sound of a fisherman is heard first.' The Zen master stopped him and then ascended the seat. After offering incense and blessings, he recited aloud, 'Originally a fisherman of the Xiang River, from west, east, south, and north.' The assembly praised him in unison. The Zen master turned and smiled, saying, 'Carefully observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus.' Then he descended from the seat. In his Dharma talk, he said, 'On the second day of the second month, what does the Zen monk have to say? The spring breeze touches the eyes, and a hundred flowers bloom. Princes and nobles are drunk every day. Only the ancient cypress in front of the palace, from the Chen Dynasty, does not enter the minds of people today. Zen practitioners, just this, do not think about anything. After the vegetarian meal, calmly drink a cup of tea, stretch your legs and sleep on the long bed.' 'Doh!' When the Zen master arrived at Huating, the assembly requested him to ascend the seat. The Zen master said, 'The lion of Ling Mountain roars in the clouds; the Buddha Dharma is beyond discussion. Better to do a somersault.' Then he descended from the seat. Someone asked, 'What is it like when the antelope has not yet hung its horns?' The Zen master said, 'Fear.' The person said, 'Since you are a good teacher, why are you afraid?' The Zen master said, 'This mountain monk has never seen such a strange animal as you.' Continuation of the Transmission of the Lamp, Volume 9 (End) Continuation of the Transmission of the Lamp, Volume 10, Table of Contents The twelfth generation of Dharma heirs under Dajian, Zen Master Touzi Qing: nine Dharma heirs of Zen Master Furong Daokai, Zen Master Dahong Baoen, Zen Master Dongshan Yun, Zen Master Fuying Wen, Zen Master Longpan Tangguang (the above five are recorded), Zen Master Guanghua Xiang, Zen Master Puxian Biao, Zen Master Yanhong Shan, Attendant Guo (the above four are not recorded). Two Dharma heirs of Zen Master Yuquan Hao: Zen Master Linxi Wenqing (recorded), Zen Master Beichan Xizhao (not recorded). One Dharma heir of Zen Master Jiashan Zun: Zen Master Fuchang Zhixin (recorded). Twenty Dharma heirs of Zen Master Foyin Yuan: Zen Master Qingshan Jingwu, Zen Master Shanquan Huitai, Zen Master Chongfu Deji, Zen Master Baolin Huaiji...

資福宗誘禪師翠巖惠空禪師密巖德溥禪師云居仲和禪師同安幼宗禪師龍興居岳禪師萬杉子章禪師鵝湖德延禪師(已上十二人見錄)文殊道用禪師龜峰祖廉禪師安國以愉禪師東禪圓同禪師北塔惠珂禪師香嚴開禪師大別宗禪師云居思文禪師(已上八人無錄)廣因要禪師法嗣二人妙峰如璨禪師(見錄)監山合知禪師(無錄)智海逸禪師法嗣一十一人黃檗志因禪師大中德隆禪師白鹿仲豫禪師簽判劉經臣居士(已上四人見錄)薦福重言禪師白雲放禪師興福智正禪師薦福嚴禪師鳳山世如禪師雙峰弼禪師幽巖覺禪師(已上七人無錄)支提隆禪師法嗣三人靈隱玄本禪師(見錄)支提文翰禪師靈隱玄順庵主(已上二人無錄)凈土惟素禪師法嗣一人凈土惟政禪師(見錄)寶林殊禪師法嗣一人寶林用明禪師(見錄)東山宗禪師法嗣一人定峰曉宣禪師(見錄)法昌遇禪師法嗣三人五峰密禪師大和山主慧日和尚(已上三人無錄)興化銑禪師法嗣三人南臺以謂禪師花葯常選禪師崇壽玢禪師(已上三人無錄)圓通訥禪師法嗣三人興國智昱禪師四祖逸禪師三祖文銑禪師(已上三人無錄)凈眾先禪師法嗣一人隆福紹珍禪師(無錄)瑞鹿安禪師法嗣二人瑞鹿蘊仁禪師姚[暈-車+歧]通判(已上二人無錄)般若蟾禪師法嗣一人般若隆一禪師(無錄)瑞鹿先禪

【現代漢語翻譯】現代漢語譯本資福宗誘禪師、翠巖惠空禪師、密巖德溥禪師、云居仲和禪師、同安幼宗禪師、龍興居岳禪師、萬杉子章禪師、鵝湖德延禪師（以上十二人見於記錄）。文殊道用禪師、龜峰祖廉禪師、安國以愉禪師、東禪圓同禪師、北塔惠珂禪師、香嚴開禪師、大別宗禪師、云居思文禪師（以上八人未見記錄）。廣因要禪師的法嗣二人：妙峰如璨禪師（見於記錄），監山合知禪師（未見記錄）。智海逸禪師的法嗣十一人：黃檗志因禪師、大中德隆禪師、白鹿仲豫禪師、簽判劉經臣居士（以上四人見於記錄），薦福重言禪師、白雲放禪師、興福智正禪師、薦福嚴禪師、鳳山世如禪師、雙峰弼禪師、幽巖覺禪師（以上七人未見記錄）。支提隆禪師的法嗣三人：靈隱玄本禪師（見於記錄），支提文翰禪師、靈隱玄順庵主（以上二人未見記錄）。凈土惟素禪師的法嗣一人：凈土惟政禪師（見於記錄）。寶林殊禪師的法嗣一人：寶林用明禪師（見於記錄）。東山宗禪師的法嗣一人：定峰曉宣禪師（見於記錄）。法昌遇禪師的法嗣三人：五峰密禪師、大和山主慧日和尚（以上三人未見記錄）。興化銑禪師的法嗣三人：南臺以謂禪師、花葯常選禪師、崇壽玢禪師（以上三人未見記錄）。圓通訥禪師的法嗣三人：興國智昱禪師、四祖逸禪師、三祖文銑禪師（以上三人未見記錄）。凈眾先禪師的法嗣一人：隆福紹珍禪師（未見記錄）。瑞鹿安禪師的法嗣二人：瑞鹿蘊仁禪師、姚[暈-車+歧]通判（以上二人未見記錄）。般若蟾禪師的法嗣一人：般若隆一禪師（未見記錄）。瑞鹿先禪師

【English Translation】 English version Zifu Zongyou Chan Master, Cuiyan Huikong Chan Master, Miyan Depu Chan Master, Yunju Zhonghe Chan Master, Tongan Youzong Chan Master, Longxing Juyue Chan Master, Wanshan Zizhang Chan Master, Ehu Deyan Chan Master (The above twelve are recorded). Wenshu Daoyong Chan Master, Guifeng Zulian Chan Master, Anguo Yiyu Chan Master, Dongchan Yuantong Chan Master, Beita Huike Chan Master, Xiangyan Kai Chan Master, Dabie Zong Chan Master, Yunju Siwen Chan Master (The above eight are not recorded). Two Dharma heirs of Guangyin Yao Chan Master: Miaofeng Rucan Chan Master (recorded), Jianshan Hezhi Chan Master (not recorded). Eleven Dharma heirs of Zhihai Yi Chan Master: Huangbo Zhiyin Chan Master, Dazhong Delong Chan Master, Bailu Zhongyu Chan Master, Layman Liu Jingchen (Signatory Official) (The above four are recorded), Jianfu Chongyan Chan Master, Baiyun Fang Chan Master, Xingfu Zhizheng Chan Master, Jianfu Yan Chan Master, Fengshan Shiru Chan Master, Shuangfeng Bi Chan Master, Youyan Jue Chan Master (The above seven are not recorded). Three Dharma heirs of Zhitilong Chan Master: Lingyin Xuanben Chan Master (recorded), Zhiti Wenhan Chan Master, Hermit Xuan Shun of Lingyin (The above two are not recorded). One Dharma heir of Pure Land Weisu Chan Master: Pure Land Weizheng Chan Master (recorded). One Dharma heir of Baolin Shu Chan Master: Baolin Yongming Chan Master (recorded). One Dharma heir of Dongshan Zong Chan Master: Dingfeng Xiaoxuan Chan Master (recorded). Three Dharma heirs of Fachang Yu Chan Master: Wufeng Mi Chan Master, Abbot Huiri of Mount Dahe (The above three are not recorded). Three Dharma heirs of Xinghua Xian Chan Master: Nantai Yiwei Chan Master, Huayao Changxuan Chan Master, Chongshou Fen Chan Master (The above three are not recorded). Three Dharma heirs of Yuantong Ne Chan Master: Xingguo Zhiyu Chan Master, Fourth Ancestor Yi Chan Master, Third Ancestor Wenxian Chan Master (The above three are not recorded). One Dharma heir of Jingzhong Xian Chan Master: Longfu Shaozhen Chan Master (not recorded). Two Dharma heirs of Ruilu An Chan Master: Ruilu Yunren Chan Master, Yao [暈-車+歧] Vice Prefect (The above two are not recorded). One Dharma heir of Prajna Chan Chan Master: Prajna Longyi Chan Master (not recorded). Ruilu Xian Chan Master

師法嗣一人瑞鹿如晝禪師(無錄)智者肯禪師法嗣一人智者紹忠禪師(無錄)雙林已禪師法嗣一人楓橋來禪師(無錄)竹圓顯禪師法嗣二人廣安牛心道軫禪師香水守真禪師(已上二人無錄)大乘遵禪師法嗣四人龍山景靜禪師雙池寵禪師竹林用淳禪師智門智常禪師(已上四人無錄)益首座法嗣一人李林宗中書(無錄)

續傳燈錄卷第十目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十

大鑒下第十二世

投子青禪師法嗣

芙容道楷禪師。沂州沂水人。生崔氏。為人剛勁孤硬。自其少時即能辟榖學道。隱伊陽山中。后游京師藉名術臺寺。試所習得度具戒。謁青華嚴於淮山海會。問佛祖言句如家常茶飯。離此之外別有為人言句也無。青曰。汝道寰中天子敕。還假禹湯堯舜也無。楷擬酬之。青以拂子摵之曰。汝發意來早有二十棒也。於是楷悟旨于言下。再拜即去。青呼曰。且來。楷亦不顧。青曰。汝到不疑之地耶。楷以手掩耳。后掌眾食。青問。廚務句當良苦。對曰不敢。曰汝炊飯耶煮粥耶。對曰。人工淘米著火。行者煮粥炊飯。曰汝作甚麼。對曰。和尚慈悲放他閑去。又嘗從青遊園。青以拄杖付楷曰。理合與么。對曰。與和尚提鞋挈杖不為分外。曰有同行

【現代漢語翻譯】現代漢語譯本瑞鹿如晝禪師（無記錄）是師法嗣一人。智者肯禪師（無記錄）法嗣一人。智者紹忠禪師（無記錄）是雙林已禪師法嗣一人。楓橋來禪師（無記錄）是竹圓顯禪師法嗣二人。廣安牛心道軫禪師（Guang'an Niuxin Daozhen Chanshi）和香水守真禪師（Xiangshui Shouzhen Chanshi）（以上二人無記錄）是大乘遵禪師法嗣四人。龍山景靜禪師（Longshan Jingjing Chanshi）、雙池寵禪師（Shuangchi Chong Chanshi）、竹林用淳禪師（Zhulin Yongchun Chanshi）和智門智常禪師（Zhimen Zhichang Chanshi）（以上四人無記錄）是益首座法嗣一人。李林宗中書（Li Linzong Zhongshu）（無記錄）。

續傳燈錄卷第十目錄（終）大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十

大鑒下第十二世

投子青禪師（Touzi Qing Chanshi）法嗣

芙蓉道楷禪師（Furong Daokai Chanshi），沂州沂水人（Yizhou Yishui ren）。俗姓崔（Cui）。為人剛勁孤硬。自幼就能辟榖學道，隱居伊陽山中（Yiyang shanzhong）。后遊歷京師，寄名術臺寺（Shutai Si）。通過考試獲得度牒，具足戒。在淮山海會（Huaishan Haihui）拜見青華嚴禪師（Qing Huayan Chanshi），問：『佛祖的言句就像家常便飯一樣，除了這些之外，還有其他的為人言句嗎？』青華嚴禪師說：『你說寰中天子的敕令，還需要禹湯堯舜嗎？』道楷禪師正要回答，青華嚴禪師用拂子打了他一下，說：『你發心太晚了，早該打你二十棒！』於是道楷禪師在言下領悟了禪旨，再拜離去。青華嚴禪師呼喚道：『且慢！』道楷禪師也不回頭。青華嚴禪師說：『你到達不疑之地了嗎？』道楷禪師用手摀住耳朵。後來道楷禪師掌管大眾的飲食。青華嚴禪師問：『廚務一句，當良苦。』道楷禪師回答說：『不敢。』青華嚴禪師問：『你炊飯還是煮粥？』道楷禪師回答說：『人工淘米著火，行者煮粥炊飯。』青華嚴禪師問：『你做什麼？』道楷禪師回答說：『和尚慈悲，放他們閑去。』又曾經跟隨青華嚴禪師遊園，青華嚴禪師把拄杖交給道楷禪師說：『理應如此。』道楷禪師回答說：『為和尚提鞋拿杖，不算分外之事。』青華嚴禪師問：『有同行』

【English Translation】 English version Ruilu Ruzhou Chanshi (no record) had one Dharma heir. Zhizhe Ken Chanshi (no record) had one Dharma heir. Zhizhe Shaozhong Chanshi (no record) was the Dharma heir of Shuanglin Yi Chanshi. Fengqiao Lai Chanshi (no record) was the Dharma heir of Zhuyuan Xian Chanshi. Guang'an Niuxin Daozhen Chanshi and Xiangshui Shouzhen Chanshi (both without records) were the four Dharma heirs of Dacheng Zun Chanshi. Longshan Jingjing Chanshi, Shuangchi Chong Chanshi, Zhulin Yongchun Chanshi, and Zhimen Zhichang Chanshi (all without records) were the one Dharma heir of Yi Shouzuo. Li Linzong Zhongshu (no record).

Continuation of the Transmission of the Lamp, Volume 10, Table of Contents (End) Taisho Tripitaka, Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 10

Twelfth Generation under Dajian

Dharma Heir of Touzi Qing Chanshi

Furong Daokai Chanshi, a native of Yishui, Yizhou. His lay surname was Cui. He was known for his strong and solitary character. From a young age, he was able to abstain from grains and study the Dao, living in seclusion in Mount Yiyang. Later, he traveled to the capital and resided in Shutai Temple. He passed the examination and received ordination, fully taking the precepts. He visited Qing Huayan Chanshi at the Haihui of Mount Huai, asking: 'The words of the Buddhas and Patriarchs are like everyday tea and rice. Besides these, are there any other words for guiding people?' Qing Huayan Chanshi said: 'Do you think the edict of the Emperor of the Realm still needs Yu, Tang, Yao, and Shun?' Daokai Chanshi was about to respond when Qing Huayan Chanshi struck him with a whisk, saying: 'You had this intention too late; you should have been struck twenty times earlier!' Thereupon, Daokai Chanshi understood the meaning of Zen under those words, bowed twice, and left. Qing Huayan Chanshi called out: 'Wait!' Daokai Chanshi did not turn back. Qing Huayan Chanshi said: 'Have you reached the land of no doubt?' Daokai Chanshi covered his ears with his hands. Later, Daokai Chanshi was in charge of the food for the assembly. Qing Huayan Chanshi asked: 'The kitchen duties must be very hard.' Daokai Chanshi replied: 'I dare not say so.' Qing Huayan Chanshi asked: 'Do you cook rice or porridge?' Daokai Chanshi replied: 'The workers wash the rice and light the fire, and the practitioners cook porridge and rice.' Qing Huayan Chanshi asked: 'What do you do?' Daokai Chanshi replied: 'The Abbot is compassionate and lets them rest.' Once, he was strolling in the garden with Qing Huayan Chanshi, who handed his staff to Daokai Chanshi, saying: 'It should be like this.' Daokai Chanshi replied: 'To carry shoes and a staff for the Abbot is not an extraneous matter.' Qing Huayan Chanshi asked: 'Are there any companions'

在。對曰。那一人不受教。青遂休去。至晚青謂曰。早來說話未盡。對曰。更請舉看。青曰。卯生日戌生月。楷即點燈來。曰上來下去總不空然。對曰。在左右理合如此。曰奴兒婢子誰家屋裡無對。曰和尚尊年缺他不可。曰與么慇勤。對曰。報恩有分。元豐五年北還沂間居馬鞍山。遂出世說法。初住沂州之仙洞。后遷西洛之招提龍門。又遷住郢州之大陽隋州之大洪。皆一時名公卿為之勸請。洞上之風大振西北。崇寧三年有詔住。東京十方凈因禪院。大觀元年冬移住天寧。差中使押入不許辭免。俄開封尹李孝壽奏。楷道行卓冠叢林。宜有以褒顯之。即賜紫伽黎號定照禪師。楷焚香謝恩罷。上表辭之曰。伏蒙聖慈特差彰善閣只候譚禎。賜臣定照禪師號及紫衣牒一道。臣感戴睿恩已。即時焚香升座仰祝聖壽訖。伏念臣行業遷疏道力綿薄。常發誓愿不受利名。堅持此意積有歲年。庶幾如此傳道後來。使人專意佛法。今雖蒙異恩。若遂忝冒則臣自違素願何以教人。豈能仰稱陛下所以命臣住持之意。所有前件恩牒不敢祇受。伏望聖慈察臣微悃。非敢飾詞。特賜俞允臣沒齒行道上報天恩。上閱之以付李孝壽。躬往諭朝廷旌善之意。而楷確然不回。開封尹具以聞。上怒收付有司。有司知楷忠誠而適犯天威。問曰。長老枯悴有疾乎。楷曰

【現代漢語翻譯】現代漢語譯本：僧人問道：『有人不受教化嗎？』定照禪師（Dingzhao Chanshi）回答說：『有。』青禪師（Qing Chanshi）於是就離開了。到了晚上，青禪師說：『早上說的話還沒有說完。』定照禪師回答說：『請您繼續說下去。』青禪師說：『卯日生，戌月生。』釋楷（Shi Kai）隨即點燈過來，說：『上來下去總不會是空然的。』定照禪師回答說：『在左右，道理應當是這樣。』青禪師說：『奴僕婢女，誰家屋裡沒有相對的？』定照禪師回答說：『和尚您老人家，缺少他們可不行。』青禪師說：『這麼慇勤。』定照禪師回答說：『報恩是應盡的本分。』元豐五年，釋楷北還，在沂水一帶居住在馬鞍山。於是開始出世說法。最初住在沂州（Yizhou）的仙洞（Xiandong），後來遷到西洛（XiLuo）的招提龍門（Zhaoti Longmen），又遷住郢州（Yingzhou）的大陽（Dayang）、隋州（Suizhou）的大洪（Dahong）。都是當時有名的公卿為他勸請。洞上（Dongshang）的宗風在西北一帶大為興盛。崇寧三年，有皇帝的詔令，讓他住持東京（Dongjing）的十方凈因禪院（Shifang Jingyin Chanyuan）。大觀元年冬天，移住天寧（Tianning），朝廷派遣中使押送他前往，不許他辭免。不久，開封尹（Kaifeng Yin）李孝壽（Li Xiaoshou）上奏說，釋楷的道行卓絕，是叢林中的翹楚，應該加以褒獎顯揚。皇帝就賜給他紫袈裟，並賜號『定照禪師』。釋楷焚香謝恩完畢，上表辭謝，說：『我蒙受皇上的恩典，特地派遣彰善閣只候譚禎（Tan Zhen），賜給我定照禪師的稱號以及紫衣牒一道。我感激皇上的恩德已經完畢，即時焚香升座，仰祝皇上萬壽。我想到自己行業淺薄，道力微弱，常常發誓不接受利名，堅持這個意願已經有很多年了。希望這樣來傳道給後人，使人專心於佛法。現在雖然蒙受特別的恩典，如果冒昧地接受，那麼我就違背了自己一貫的願望，又怎麼能教導別人呢？又怎麼能仰稱陛下您讓我住持的用意呢？所有前面的恩牒，我不敢接受。希望皇上明察我微薄的誠意，並非敢於用華麗的辭藻來掩飾，特賜允許我終身行道，上報天恩。』皇上看了之後，交給李孝壽，親自前往曉諭朝廷旌表善行的意思。但是釋楷堅決不改變主意。開封尹將情況詳細地稟告了皇上。皇上大怒，將他交給有司處理。有司知道釋楷忠誠，只是觸犯了天威，問道：『長老您身體枯槁，有疾病嗎？』釋楷說：

【English Translation】 English version: Monk asked: 'Is there anyone who does not accept teaching?' Dingzhao Chanshi (Zen Master Dingzhao, title bestowed by the emperor) replied: 'Yes.' Qing Chanshi (Zen Master Qing) then left. In the evening, Qing Chanshi said: 'What I said in the morning was not finished.' Dingzhao Chanshi replied: 'Please continue.' Qing Chanshi said: 'Born on Mao day, born in Xu month.' Shi Kai (Monk Kai) then lit the lamp and said: 'Going up and down is never in vain.' Dingzhao Chanshi replied: 'Being on the left and right, the principle should be like this.' Qing Chanshi said: 'Slaves and maids, which family doesn't have a pair?' Dingzhao Chanshi replied: 'Venerable Monk, you cannot do without them.' Qing Chanshi said: 'So diligent.' Dingzhao Chanshi replied: 'Repaying kindness is a duty.' In the fifth year of Yuanfeng, Shi Kai returned north and lived in Ma'anshan near Yi River. Then he began to preach. He first lived in Xiandong (Immortal Cave) in Yizhou (Yi Prefecture), and later moved to Zhaoti Longmen (Zhaoti Dragon Gate) in XiLuo (Western Luo), and then moved to Dayang (Great Sun) in Yingzhou (Ying Prefecture) and Dahong (Great Flood) in Suizhou (Sui Prefecture). All were invited by famous ministers and nobles of the time. The style of Dongshang (Cave Top) greatly flourished in the northwest. In the third year of Chongning, there was an imperial decree ordering him to reside in Shifang Jingyin Chanyuan (Ten Directions Pure Cause Zen Monastery) in Dongjing (Eastern Capital). In the winter of the first year of Daguan, he moved to Tianning (Heavenly Peace), and the court sent an envoy to escort him there, not allowing him to refuse. Soon, Li Xiaoshou (Li Xiaoshou), the Kaifeng Yin (Mayor of Kaifeng), reported that Shi Kai's conduct was outstanding and he was a leader in the monastic community, and should be commended and honored. The emperor then bestowed upon him a purple kasaya and the title 'Dingzhao Chanshi'. After burning incense to thank the emperor, Shi Kai submitted a memorial to decline, saying: 'I have received the grace of the emperor, who specially sent Tan Zhen (Tan Zhen) of Zhangshan Pavilion to bestow upon me the title of Dingzhao Chanshi and a purple robe. I am grateful for the emperor's kindness and have immediately burned incense and ascended the seat to pray for the emperor's longevity. I think that my conduct is shallow and my spiritual power is weak. I have often vowed not to accept fame and gain, and have adhered to this intention for many years. I hope to pass on the Dharma to future generations in this way, so that people can focus on the Buddha-dharma. Now, although I have received special grace, if I presumptuously accept it, then I will violate my consistent wish, and how can I teach others? How can I live up to Your Majesty's intention in ordering me to preside over the monastery? I dare not accept all the previous decrees of grace. I hope that Your Majesty will observe my humble sincerity, and not dare to use flowery words to cover it up, and specially grant me permission to practice the Way for the rest of my life to repay the grace of Heaven.' The emperor read it and gave it to Li Xiaoshou, who personally went to inform him of the court's intention to commend good deeds. However, Shi Kai firmly refused to change his mind. The Kaifeng Yin reported the situation in detail to the emperor. The emperor was furious and handed him over to the authorities. The authorities knew that Shi Kai was sincere, but had offended the emperor, and asked: 'Elder, are you emaciated and ill?' Shi Kai said:

。平日有疾今實無。又曰。言有疾即於法免罪譴。楷曰。豈敢僥倖稱疾而求脫罪譴乎。吏太息。於是受罰著縫掖編管緇州。都城道俗見者流涕。楷氣色閑暇。至緇州僦屋而居。學者益親。明年冬敕放。令自便庵于芙容湖中。數百人環繞坐臥。楷慮禍。乃日各食粥一杯。不堪者稍稍去。在者猶百許人。政和七年冬敕賜所居庵額華嚴禪寺。明年五月十四日無疾而歿。先寫偈付侍者曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。初楷在大陽。青華嚴遣果侍者。以大陽皮履直裰付之。楷以付襄州洞山道微。微退罷還浙東歿于雙林小寺。今取以還鹿門山。建閣藏之曰藏衣。楷偈句精深有旨法。作五偈述其門風。一曰。妙唱不幹舌。偈曰。剎剎塵塵處處談。不勞彈指善財參。空生也解通訊息。花雨巖前鳥不嗛。二曰。死蛇驚出草。偈曰。日炙風吹草里埋。觸他毒氣又還乖。闇地若教開死口。長安依舊絕人來。三曰。解針枯骨吟。偈曰。死中活得是非常。密用他家別有長。半夜髑髏吟一曲。冰河紅焰卻清涼。四曰。鐵鋸和三臺。偈曰。不是宮商調。誰人和一場。伯牙何所措。此曲舊來長。五曰。古今無間。偈曰。一法原無萬法空。箇中那許悟圓通。將謂少林訊息斷。桃花依舊笑春風。楷

【現代漢語翻譯】現代漢語譯本：（僧人釋）楷（名號）平時有病，現在實際上沒有。（有人）又說：『（如果）說有病，就可以依法免除罪責。』楷說：『我怎麼敢僥倖地稱病來逃脫罪責呢？』官吏嘆息。於是（釋楷）接受懲罰，穿著縫掖（古代囚犯的服裝），被流放到緇州。都城的僧人和俗人看見他，都流下了眼淚。楷神色安閑。到達緇州后，租房子居住。向他學習的人更加親近。第二年冬天，朝廷下令釋放他，讓他隨意在芙蓉湖中的庵里修行。數百人圍繞著他坐臥。楷擔心會惹禍，於是每天只給每個人吃一杯粥。不能忍受的人漸漸離去，留下來的還有一百多人。政和七年冬天，朝廷下令賜給他居住的庵額為華嚴禪寺。第二年五月十四日，沒有疾病就去世了。事先寫好偈語交給侍者說：『我年七十六，世間的緣分如今已經足夠。生不貪愛天堂，死不怕地獄。撒手橫身於三界之外，自由自在，不受任何拘束。』當初楷在大陽（地名）的時候，青華嚴（寺名）派果（人名）侍者，把大陽的皮鞋和直裰（僧衣）交給他。楷把它們交給襄州（地名）洞山（寺名）道微（人名）。道微退隱后回到浙東（地名），死在雙林（寺名）小寺。現在取回來，放在鹿門山（地名），建造閣樓收藏它們，叫做藏衣閣。楷的偈語精深，蘊含著佛法的旨意。作了五首偈語來闡述他的門風。一曰：妙唱不幹舌。偈語說：剎剎塵塵，處處都在談論佛法，不用彈指，善財（《華嚴經》人物）自然會來參拜。空生（須菩提，佛陀弟子）也懂得傳遞訊息，花雨巖（地名）前的鳥兒也不敢隨便說話。二曰：死蛇驚出草。偈語說：太陽炙烤，風吹雨打，（死蛇）埋在草里。碰到它的人會中毒，又會變得怪異。如果在黑暗的地方讓它張開死口，長安（都城）依舊會沒有人來。三曰：解針枯骨吟。偈語說：從死亡中獲得生機，這是非常難得的。秘密地使用他人的方法，自有其長處。半夜裡骷髏吟唱一曲，冰冷的河水和紅色的火焰都變得清涼。四曰：鐵鋸和三臺。偈語說：不是宮商的曲調，誰能和我一起唱和？伯牙（古代音樂家）又能做什麼呢？這首曲子由來已久。五曰：古今無間。偈語說：一法本來就沒有萬法空，其中不允許領悟圓通。如果說少林（寺名）的訊息斷絕了，桃花依舊在春風中笑著。楷（名號）

【English Translation】 English version: （Monk Shi）Kai (Dharma name) usually had ailments, but now in reality, he does not. Someone also said: 'If you claim to be ill, you can be exempt from punishment according to the law.' Kai said: 'How dare I僥倖 (jiao xing, take chances) claim illness to escape punishment?' The official sighed. Thus, (Shi Kai) accepted the punishment, wearing 縫掖 (feng ye, ancient prisoner's clothing), and was exiled to Zizhou. Monks and laypeople in the capital, upon seeing him, shed tears. Kai's expression was calm and leisurely. Upon arriving in Zizhou, he rented a house to live in. Those who studied with him became even closer. The following winter, the court ordered his release, allowing him to freely practice in the hermitage in Furong Lake. Hundreds of people surrounded him, sitting and lying down. Kai worried about causing trouble, so he only gave each person a cup of porridge each day. Those who could not endure it gradually left, leaving behind more than a hundred people. In the winter of the seventh year of Zhenghe, the court ordered that the hermitage where he lived be named Huayan Chan Temple. On the fourteenth day of the fifth month of the following year, he passed away without illness. He had previously written a verse and given it to his attendant, saying: 'I am seventy-six years old, and my worldly緣分 (yuan fen, karmic connections) is now sufficient. In life, I do not covet paradise; in death, I do not fear hell. Releasing my hands, I stand horizontally outside the three realms, free and unrestrained, without any constraints.' Initially, when Kai was in Dayang (place name), Qing Huayan (temple name) sent attendant Guo (person name) to deliver Dayang's leather shoes and 直裰 (zhi duo, monk's robe) to him. Kai gave them to Daowei (person name) of Dongshan (temple name) in Xiangzhou (place name). Daowei retired and returned to Zhejiang (place name), dying in a small temple in Shuanglin (temple name). Now, they are taken back and placed on Lumen Mountain (place name), and a pavilion is built to store them, called the 衣閣 (yi ge, robe pavilion). Kai's verses are profound, containing the essence of the Dharma. He composed five verses to elaborate on his school's style. One says: '妙唱不幹舌 (Miao chang bu gan she, Wonderful chanting does not involve the tongue).' The verse says: 'In every剎 (cha, instant), in every塵 (chen, dust), everywhere, the Dharma is being discussed. Without snapping fingers, 善財 (Shan Cai, Sudhana from the Avatamsaka Sutra) will naturally come to pay homage. 空生 (Kong Sheng, Subhuti, Buddha's disciple) also understands how to transmit messages, and the birds in front of Huayu Rock dare not speak carelessly.' Two says: '死蛇驚出草 (Si she jing chu cao, A dead snake startles out of the grass).' The verse says: 'The sun bakes, the wind blows, and the (dead snake) is buried in the grass. Those who touch it will be poisoned and become strange again. If it is allowed to open its dead mouth in the dark, Chang'an (capital city) will still be deserted.' Three says: '解針枯骨吟 (Jie zhen ku gu yin, Unraveling the needle, the withered bones chant).' The verse says: 'Gaining life from death is extremely rare. Secretly using others' methods has its own strengths. In the middle of the night, the skull chants a song, and the icy river and red flames become cool.' Four says: '鐵鋸和三臺 (Tie ju he san tai, An iron saw harmonizes with the three platforms).' The verse says: 'It is not a melody of palace and commerce; who can sing along with me? What can Boya (ancient musician) do? This song has been around for a long time.' Five says: '古今無間 (Gu jin wu jian, No gap between ancient and modern).' The verse says: 'One Dharma originally has no ten thousand Dharmas empty; it is not allowed to comprehend perfect understanding within it. If it is said that the news of Shaolin (temple name) has been cut off, the peach blossoms are still smiling in the spring breeze.' Kai (Dharma name)

舊隱與虎為鄰。虎嘗乳四子。月餘。楷闞其出往視之。腥臭不可言。竊攜其一還。虎得彘曳至弄穴前伏地。喜見脊尾。但見三子。怒以足跑地吼。群鳥皆鳴翔其上。楷即放還之。其伊陽宰韓承議偈曰。老愛依山人事稀。虎馴庵畔怪來遲。寥寥石室塵埃滿。不知何日是歸期。又曰。數里無人到。山黃始覺秋。巖間一覺睡。忘卻百年憂。

隨州大洪山報恩禪師。衛之黎陽劉氏子。世皆碩儒。師未冠舉方略擢上第。后厭塵境請于朝乞謝簪紱為僧。上從其請。遂游心祖道至投子。未久即悟心要。子曰。汝再來人也。宜自護持。辭謁諸名宿皆蒙印可。丞相韓公縝請開法于西京少林。未幾大洪革律為禪詔師居之。上堂。五五二十五。案山雷主山雨。明眼衲僧莫教錯舉。僧問。九鼎澄波即不問。為祥為瑞事如何。師曰。古今不墜。曰這個且拈放一邊。向上還有事也無。師曰。太無厭生。曰作家宗師。師曰。也不消得上堂。如斯話會誰是知音。直饒向一句下千眼頓開。端的有幾個是迷逢達磨。諸人要識達磨祖師么。乃舉手作捏勢曰達磨鼻孔在少林手裡。若放開去也。從教此土西天說黃道黑欺胡謾漢。若不放過不消一捏。有人要與祖師作主。便請出來與少林相見。還有么。良久曰。果然。上堂拈起拄杖曰。昔日德山臨濟信手拈來。

【現代漢語翻譯】現代漢語譯本：舊隱與老虎為鄰。老虎曾經生了四隻小老虎。過了一個多月，楷（人名）偷偷地去看它們，腥臭味讓人難以忍受。他偷偷地抱走了一隻小老虎帶回家。老虎發現少了一隻，就拖著一頭豬來到洞穴前，趴在地上，高興地搖著尾巴，但是隻看到了三隻小老虎。老虎憤怒地用腳刨地吼叫，引得群鳥都在它上方鳴叫盤旋。楷立刻把小老虎放了回去。當時的伊陽縣長韓承議寫了一首詩說：『年老了喜歡依山而居，人情世故也變得稀少了，老虎被馴服在庵廟旁邊，這奇怪的事情來得太遲了。空蕩蕩的石室裡滿是塵埃，不知道哪一天才是迴歸的日子。』又說：『幾里之內都沒有人來，山色變得金黃，才感覺到秋天的來臨。在巖石間睡一覺，忘記了百年的憂愁。』

隨州大洪山報恩禪師，是衛州黎陽劉氏的兒子，他們家世代都是大學者。禪師還未成年就被推舉為有謀略的人才，並被選拔為上等。後來厭倦了世俗的生活，向朝廷請求辭去官職，出家為僧。皇帝同意了他的請求。於是他專心研究佛法，最終投奔投子和尚。沒過多久，他就領悟了佛法的精髓。投子和尚說：『你是一個會再來的人，應該好好保護自己。』禪師辭別了各位名僧，都得到了他們的認可。丞相韓公縝邀請他在西京少林寺開壇講法。沒過多久，大洪山寺廟改變了原來的律宗，改為禪宗，皇帝下詔讓禪師住持該寺。禪師上堂說法時說：『五五二十五，案山是雷，主山是雨。明眼的僧人不要弄錯了。』有僧人問：『九鼎平息了波濤暫且不問，是吉祥還是不祥呢？』禪師說：『自古至今都沒有衰落。』僧人說：『這個且放在一邊，向上還有什麼事嗎？』禪師說：『太貪得無厭了。』僧人說：『真是個有作為的宗師。』禪師說：『也不需要上堂說法了。這樣的話語，誰是知音呢？即使在一句話下頓悟，真正像達摩一樣迷途知返的又有幾個呢？各位想要認識達摩祖師嗎？』於是舉起手作捏的姿勢說：『達摩的鼻孔在少林寺手裡。如果放開，從此以後，無論是中國還是西方，都會說假話，欺騙胡人，欺騙漢人。如果不放過，也不需要捏。有人要替祖師做主嗎？就請出來和少林寺相見。還有嗎？』良久，禪師說：『果然沒有。』禪師上堂，拿起拄杖說：『從前德山和臨濟都是信手拈來。』

【English Translation】 English version: Jiu Yin lived next to a tiger. The tiger once gave birth to four cubs. After more than a month, Kai (a personal name) secretly went to see them, and the stench was unbearable. He secretly took one of the cubs home. The tiger, finding one missing, dragged a pig to the front of the den, lay down, wagging its tail happily, but only saw three cubs. The tiger angrily pawed the ground and roared, causing a flock of birds to cry and circle above it. Kai immediately returned the cub. At that time, the magistrate of Yiyang, Han Chengyi, wrote a poem saying: 'Old age loves to live by the mountains, and human affairs become scarce. The tiger is tamed beside the hermitage, and this strange thing comes too late. The empty stone chamber is full of dust, I don't know when the day of return will be.' He also said: 'No one comes for miles, and only when the mountain turns yellow do I realize autumn has arrived. A nap among the rocks, forgetting a hundred years of worries.'

Zen Master Baoen of Dahong Mountain in Suizhou was the son of the Liu family of Liyang, Weizhou, whose family were all great scholars. Before reaching adulthood, the Zen Master was recommended as a talented strategist and selected as top-ranked. Later, weary of worldly life, he requested the court to resign from his official position and become a monk. The emperor granted his request. So he devoted himself to studying Buddhism, eventually joining the monk Touzi. Before long, he grasped the essence of Buddhism. The monk Touzi said: 'You are someone who will come again, you should take good care of yourself.' The Zen Master bid farewell to the eminent monks, and they all recognized him. Prime Minister Han Gongzhen invited him to preach at the Shaolin Temple in Xijing. Before long, Dahong Mountain Temple changed its original Vinaya school to the Zen school, and the emperor issued an edict for the Zen Master to preside over the temple. When the Zen Master ascended the hall to preach, he said: 'Five times five is twenty-five, the Anshan (desk mountain) is thunder, and the main mountain is rain. Clear-eyed monks, don't get it wrong.' A monk asked: 'The nine tripods have calmed the waves, so I won't ask about that for now, but is it auspicious or inauspicious?' The Zen Master said: 'It has not declined from ancient times to the present.' The monk said: 'Let's put this aside for now, is there anything else above?' The Zen Master said: 'Too greedy.' The monk said: 'Truly an accomplished master.' The Zen Master said: 'There is no need to ascend the hall to preach. Who is the confidant of such words? Even if one has a sudden enlightenment under one sentence, how many are truly like Bodhidharma who have lost their way and returned?' Do you all want to know Bodhidharma (founder of Zen Buddhism)?' Then he raised his hand and made a pinching gesture, saying: 'Bodhidharma's nostrils are in the hands of Shaolin Temple. If released, from now on, whether it is China or the West, they will tell lies, deceive the Hu people, and deceive the Han people. If not released, there is no need to pinch. Does anyone want to take charge for the patriarch? Then please come out and meet Shaolin Temple. Is there anyone?' After a long silence, the Zen Master said: 'Indeed, there is no one.' The Zen Master ascended the hall, picked up his staff, and said: 'In the past, Deshan (a Zen master) and Linji (another Zen master) both picked it up casually.'

便能坐斷十方壁立千仞。直得冰河焰起枯木花芳。諸人若也善能橫擔豎夯遍問諸方。茍或不然少林倒行此令去也。擊禪床一下。僧問。一箭一群即不問。一箭一個事如何。師曰。中也。曰還端的也無。師曰。同聲相應同氣相求。曰恁么則石鞏猶在。師曰。非但一個兩個。曰好事不如無。師曰。穿卻了也。問三玄三要即不問。五位君臣事若何。師曰。非公境界。曰恁么則石人拊掌木女呵呵。師曰。杓卜聽虛聲。熟睡饒譫語。曰若不上來伸此問。焉能得見少林機。師曰。放過則不可。隨後便打。上堂橫按拄杖曰。便與么休去已落二三。更若忉忉終成異見。既到這裡。又不可弓折箭盡去也。且衲僧家遠則能照近則能明。乃拈起拄杖曰。穿卻德山鼻孔。換卻臨濟眼睛。掀翻大海撥轉虛空。且道三千里外誰是知音。於斯明得大似杲日照天。茍或未明不免云騰致雨。卓一下。問祖師西來九年面壁。最後一句請師舉唱。師曰。面黑眼睛白。師嘗設百問以問學者。其略曰。假使百千劫所作業不忘。為甚麼一稱南無佛罪滅河沙劫。又作此○相曰。森羅萬象總在其中。具眼禪人試請甄別。上堂拈拄杖曰。看看大地雪漫漫。春來特地寒。靈峰與少室。料掉不相於。休論佛意祖意。謾謂言端語端。鐵牛無軌跡。明月蘆花君自看。卓拄杖下座。師

素與無盡居士張公商英友善。無盡嘗以書問三教大要曰。清涼疏第三卷。西域邪見不出四見。此方儒道亦不出此四見。如莊老計自然為因能生萬物。即是邪曰。易曰。太極生兩儀。太極為因亦是邪因。若謂一陰一陽之謂道。能生萬物亦是邪因。若計一為虛無則是無因。今疑老子自然與西天外道自然不同。何以言之。老子曰。常無慾以觀其妙。常有欲以觀其徼。無慾則常有。徼則已入其道矣。謂之邪因。豈有說乎。易曰。一陰一陽之謂道。陰陽不測之謂神。神也者妙萬物而為言。寂然不動感而遂通天下之故。今乃破陰陽變易之道為邪因。撥去不測之神。豈有說乎。望紙后批示。以斷疑網故也。師答曰。西域外道宗多途。要其會歸不出有無四見而已。謂有見無見亦有亦無見非有非無見也。蓋不即一心為道則道非我有。故名外道。不即諸法是心則法隨見異。故名邪見。如謂之有有則有無。如謂之無無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見非有非無見亦猶是也。夫不能離諸見則無以明自心。無以明自心則不知正道矣。故經云。言詞所說法。小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途正由見悟殊致故也。故清涼以莊老計道法自然能

【現代漢語翻譯】現代漢語譯本：他（指僧人）和平時與無盡居士張公商英關係友善。無盡居士曾經寫信詢問三教（佛教、道教、儒教）的要義，信中說：『清涼疏』第三卷中提到，西域的邪見不超過四種見解，而我們這裡的儒家和道家也逃不出這四種見解。比如，莊子和老子認為自然是原因，能夠產生萬物，這就是邪見。『易經』說：『太極生兩儀』，如果認為太極是原因，這也是邪因。如果說『一陰一陽叫做道』，能夠產生萬物，這也是邪因。如果認為『一』是虛無，那就是無因。現在我懷疑老子的自然與西天外道的自然不同，為什麼這麼說呢？老子說：『常常沒有慾望，才能觀察到道的奧妙；常常有慾望，只能觀察到道的邊際。』沒有慾望，道就常常存在；觀察到道的邊際，就已經進入道了。如果說這是邪因，難道有道理嗎？『易經』說：『一陰一陽叫做道，陰陽變化莫測叫做神。』神，是用來說明萬物奧妙的，寂靜不動，感應就能通達天下的事理。現在卻把陰陽變化的道理說成是邪因，否定了莫測的神，難道有道理嗎？希望您在信后批示，以消除我的疑惑。』僧人回答說：『西域外道的宗派很多，但歸根結底逃不出有、無、亦有亦無、非有非無這四種見解。因為不以一心為道，那麼道就不是我所擁有的，所以叫做外道。不認為一切法都是心所顯現，那麼法就會隨著見解而不同，所以叫做邪見。如果認為是『有』，那麼就會有『無』；如果認為是『無』，那麼就會有『有』。有和無，就會產生爭論。沒有有和沒有無，就會產生沒有的見解。亦有亦無和非有非無的見解也是一樣。不能夠脫離各種見解，就無法明白自己的心。無法明白自己的心，就不知道正確的道路。所以經中說：『言語所表達的法，小智慧的人會妄加分別，不能瞭解自己的心，怎麼能知道正確的道路呢？』又說：『有見就是污垢，這還不是真正的見。遠離各種見解，這樣才能見到佛。』由此看來，邪和正的道路不同，正是因為見解和領悟不同導致的。所以清涼認為莊子和老子認為道法自然能夠

【English Translation】 English version: He (referring to the monk) was on friendly terms with Upasaka Wujin, Zhang Gongshangying. Wujin once inquired in a letter about the essentials of the three teachings (Buddhism, Taoism, and Confucianism), saying: 'In the third volume of the 'Qingliang Commentary', it is mentioned that the heretical views of the Western Regions do not exceed four types of views, and the Confucian and Taoist schools here also cannot escape these four types of views. For example, Zhuangzi and Laozi believe that nature is the cause and can produce all things, which is a heretical view. The 'Book of Changes' says: 'The Taiji (Great Ultimate) generates the two forms (yin and yang)', if it is believed that the Taiji is the cause, this is also a heretical cause. If it is said that 'one yin and one yang is called the Dao', which can produce all things, this is also a heretical cause. If it is believed that 'one' is emptiness, then there is no cause. Now I suspect that Laozi's nature is different from the nature of the heretics in the Western Regions, why do I say this? Laozi said: 'Always without desire, one can observe the mysteries of the Dao; always with desire, one can only observe the boundaries of the Dao.' Without desire, the Dao always exists; observing the boundaries of the Dao means one has already entered the Dao. If this is said to be a heretical cause, is there any reason for it? The 'Book of Changes' says: 'One yin and one yang is called the Dao, the unpredictable changes of yin and yang are called spirit.' Spirit is used to explain the mysteries of all things, being still and unmoving, responding and thus understanding the affairs of the world. Now, to say that the principle of yin and yang transformation is a heretical cause, and to deny the unpredictable spirit, is there any reason for it? I hope you will comment after the letter to dispel my doubts.' The monk replied: 'The sects of the Western Regions' heretics are numerous, but ultimately they cannot escape the four views of existence, non-existence, both existence and non-existence, and neither existence nor non-existence. Because if one does not take the one mind as the Dao, then the Dao is not what I possess, so it is called a heretical path (外道, Wàidào). If one does not consider all dharmas (法, Fǎ) to be manifestations of the mind, then the dharmas will differ according to one's views, so it is called a heretical view (邪見, xiéjiàn). If one believes in 'existence', then there will be 'non-existence'; if one believes in 'non-existence', then there will be 'existence'. Existence and non-existence will lead to disputes. The absence of existence and the absence of non-existence will lead to the view of absence. The views of both existence and non-existence and neither existence nor non-existence are the same. If one cannot detach oneself from various views, one cannot understand one's own mind. If one cannot understand one's own mind, one will not know the correct path. Therefore, the sutra says: 'The dharma spoken in words, the small-minded will make false distinctions, unable to understand their own minds, how can they know the correct path?' It also says: 'Having views is impurity, this is not yet true seeing. Being far away from all views, only then can one see the Buddha.' From this, it can be seen that the different paths of heresy and correctness are due to different views and understandings. Therefore, Qingliang believes that Zhuangzi and Laozi believe that the Dao follows nature and can

生萬物。易謂。太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物則是邪因。計一為虛無則是無因。嘗試論之。夫三界唯心萬緣一致。心生故法生。心滅故法滅。推而廣之彌綸萬有而非有。統而會之究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡百非斯遣。則自然因緣皆為戲論。虛無真實俱是假名矣。至若謂太極陰陽能生萬物。常無常有斯為眾妙之門。陰陽不測是謂無方之神。雖聖人設教示悟多方。然既異一心寧非四見。何以明之。蓋虛無為道道則是無。若自然若太極若一陰一陽為道。道則是有常。無常有則是亦無亦有。陰陽不測則是非有非無。先儒或謂妙萬物謂之神則非物物。物則亦是無。故西天諸大論師皆以心外有法為外道。萬法唯心為正宗。蓋以心為宗則諸見自亡。言雖或異未足以為異也。心外有法則諸見競生。言雖或同未足以為同也。雖然儒道聖人固非不知之。乃存而不論耳。良以未即明指一心為萬法之宗。雖或言之猶不論也。如西天外道皆大權菩薩示化之所施。為橫生諸見曲盡異端以明佛法。是為正道。此其所以為聖人之道順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權未必知權也。知權之為實斯

【現代漢語翻譯】現代漢語譯本生出萬物。《易經》說：『太極生兩儀，一陰一陽叫做道。』如果以自然太極為原因，一陰一陽為道，認為能生出萬物，那就是邪因。如果認為『一』是虛無，那就是無因。試著論述一下：三界唯心，萬緣一致。心生則法生，心滅則法滅。推而廣之，瀰漫萬有卻又並非實有；統合歸一，最終寂滅卻又並非虛無。非無亦非非無，非有亦非非有。四種執著既然消亡，各種謬誤也就隨之消失。那麼，自然因緣都成了戲論，虛無和真實都只是假名罷了。至於說太極陰陽能生萬物，常與無常、有與無有，這是眾妙之門。陰陽不測，這叫做無方的神。雖然聖人設教，開示覺悟的方法很多，然而既然與一心相異，難道不是四種偏見嗎？憑什麼說明這一點呢？虛無為道，道就是無。如果自然、太極、一陰一陽為道，道就是有常。無常有，那就是亦無亦有。陰陽不測，那就是非有非無。先儒或者說，妙萬物叫做神，那就不是物物。物，也就是無。所以西天（印度）的各大論師都認為心外有法是外道，萬法唯心才是正宗。因為以心為宗，各種見解自然消亡。言語或許不同，不足為異。心外有法，各種見解競相產生，言語或許相同，不足為同。雖然如此，儒道聖人本來並非不知道這些，只是存而不論罷了。實在是因為沒有直接指明一心是萬法的根本。即使說了，也和沒說一樣。比如西天外道，都是大權菩薩示現教化的地方，爲了橫生各種見解，窮盡各種異端，來闡明佛法，這才是正道。這就是聖人之道，順逆皆可為宗，不是思議所能理解的。所以古人有話說：『從前真正的宗旨沒有到來，孔子且用繫心的方法。現在知道真理有所歸宿，不應仍然執著于權教。』然而知道權教是權教，未必真正瞭解權教。真正瞭解權教的實質，才……

【English Translation】 English version It generates all things. The Book of Changes says, 'The Taiji (the Supreme Ultimate) generates two forms, one yin and one yang, which is called the Dao (the Way).' If we take the natural Taiji as the cause, and one yin and one yang as the Dao, and believe that it can generate all things, then it is a heretical cause. If we consider 'one' as emptiness, then there is no cause. Let's try to discuss it: The three realms are only mind, and all conditions are consistent. When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases. Extending it, it permeates all existence but is not truly existent; unifying it, it ultimately reaches stillness and extinction but is not truly non-existent. It is neither non-existent nor not non-existent; it is neither existent nor not existent. Once the four attachments are gone, all errors will disappear. Then, natural causes and conditions are all just theatrical performances, and emptiness and reality are both just false names. As for saying that Taiji yin and yang can generate all things, constancy and impermanence, existence and non-existence, are the gate to all mysteries. The unpredictability of yin and yang is called the omnipresent spirit. Although the sages establish teachings and show various ways of enlightenment, since they are different from the one mind, aren't they four kinds of biases? How can we clarify this? Emptiness is the Dao, and the Dao is non-existence. If nature, Taiji, one yin and one yang are the Dao, then the Dao is constant existence. Impermanence and existence are both non-existent and existent. The unpredictability of yin and yang is neither existent nor non-existent. Earlier Confucians said that the wonder of all things is called spirit, then it is not a thing of things. A thing is also non-existence. Therefore, all the great masters of the Western Heaven (India) consider having Dharma outside the mind as an external path, and the mind-only Dharma as the orthodox sect. Because taking the mind as the principle, all views will naturally disappear. Although the words may be different, it is not enough to be different. Having Dharma outside the mind, all views compete to arise, and although the words may be the same, it is not enough to be the same. Although the Confucian and Taoist sages did not know this, they kept it without discussion. It is because they did not directly point out that the one mind is the root of all Dharmas. Even if they said it, it was as if they had not said it. For example, the external paths of the Western Heaven are all places where the great powerful Bodhisattvas manifest and teach, in order to generate various views and exhaust all kinds of heresies to clarify the Buddha-dharma, which is the right path. This is why the way of the sages is that both obedience and disobedience can be the principle, which cannot be known by thought. Therefore, the ancients said, 'In the past, when the true purpose had not yet arrived, Confucius used the method of focusing the mind. Now that we know that the truth has a destination, we should not still cling to the provisional teachings.' However, knowing that the provisional teachings are provisional teachings does not necessarily mean truly understanding the provisional teachings. Truly understanding the essence of the provisional teachings is...

知權矣。是亦周孔老莊設教立言之本意。一大事因緣之所成始所成終也。然則三教一心同途異轍。究竟道宗本無言說。非維摩大士孰能知此意也。

沂州洞山云禪師上堂。秋風卷地夜雨翻空。可中別有清涼個里更無熱惱。是誰活計到者。方知才落見聞即居途路。且道到家后如何。任運獨行無伴侶。不居正位不居偏。

長安福應文禪師上堂。明明百草頭。明明祖師意。直下便承當。錯認弓為矢。惺惺底筑著磕著。懵懂底和泥合水。龜毛拂逼塞虛空。兔角杖撐天拄地。日射珊瑚林。知心能幾幾。擊禪床下座。

滁州龍蟠聖壽曇廣禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。楊廣山頭雲靄靄。月華庵畔柏青青。曰恁么則投子嫡嗣大陽親孫也。師曰。未跨鐵牛捧如雨點。曰今日已知端的。師曰。一任敲磚打瓦。

玉泉皓禪師法嗣

郢州林溪興教文慶禪師上堂。六六三十六。東方甲乙木。嘉州大像出關來。陜府鐵牛入西蜀。參。

夾山遵禪師法嗣

江陵福昌信禪師。僧問。一花開五葉。如何是第一葉。師提起坐具。僧曰。云生片片雨點霏霏。師曰。不痛不知傷。僧曰。這個猶是風生雨意。如何是第一葉。師將坐具摵一摵。僧拍掌。師曰。一任𨁝跳。問如何是佛。師曰。東家兒郎西家

織女。僧曰。學人不會。師曰。擲筆拋梭。上堂召大眾。眾舉頭。師曰。南山風色緊。便下座。

佛印元禪師法嗣

臨安府百丈慶善陀凈悟禪師。僧問。如何是佛。師曰。問誰。曰特問和尚。師曰。鷂子過新羅。上堂。說則搖唇行則動腳。直饒不說不行時錯錯。拍禪床下座。

常州善權慧泰禪師上堂。諸佛出世廣演三乘。達磨西來密傳大事。上根之者言下頓超。中下之流須當漸次發明心地。或一言唱道。或三句敷揚。或善巧應機遂成多義。撮其樞要總是空花。一句窮源沉埋祖道。敢問諸人作么生是依時及節底句。良久曰。微云淡河漢。疏雨滴梧桐。參。

饒州崇福德基禪師上堂。若於這裡會得。便能入一佛國坐一道場。水鳥樹林共譚斯要。樓臺殿閣同演真乘。續千聖不盡之燈。照八面無私之焰。所以道。在天同天在人同人。還有知音者么。良久曰。水底金烏天上日。眼中瞳子面前人。

婺州寶林懷吉真覺禪師上堂。善慧遺風五百年。云黃山色只依然。而今祖令重行也。一句流通遍大千。大眾且道是甚麼句。莫是涵蓋乾坤截斷眾流隨波逐浪底么吽。有甚交涉。自從有佛祖已來未曾動著。今日不可漏泄真機去也。顧視大眾曰。若到諸方不得錯舉。

洪州資福宗誘禪師上堂。龍泉今日

【現代漢語翻譯】織女（指一種星宿）。僧人說：『學人不會。』禪師說：『擲筆拋梭。』禪師上堂召集大眾，大眾抬頭看。禪師說：『南山風色緊。』便下座。

佛印元禪師法嗣

臨安府百丈慶善陀凈悟禪師。僧人問：『如何是佛？』禪師說：『問誰？』僧人說：『特問和尚。』禪師說：『鷂子過新羅（指遙遠的地方）。』禪師上堂說：『說則搖唇，行則動腳。直饒不說不行時，錯錯。』拍禪床下座。

常州善權慧泰禪師上堂。諸佛出世廣演三乘（聲聞乘、緣覺乘、菩薩乘），達磨西來密傳大事。上根之者言下頓超，中下之流須當漸次發明心地。或一言唱道，或三句敷揚，或善巧應機遂成多義。撮其樞要總是空花。一句窮源沉埋祖道。敢問諸人，作么生是依時及節底句？』良久說：『微云淡河漢，疏雨滴梧桐。』參。

饒州崇福德基禪師上堂。若於這裡會得，便能入一佛國，坐一道場。水鳥樹林共譚斯要，樓臺殿閣同演真乘。續千聖不盡之燈，照八面無私之焰。所以道：『在天同天，在人同人。』還有知音者么？良久說：『水底金烏天上日，眼中瞳子面前人。』

婺州寶林懷吉真覺禪師上堂。善慧遺風五百年，云黃山色只依然。而今祖令重行也，一句流通遍大千。大眾且道是甚麼句？莫是涵蓋乾坤截斷眾流隨波逐浪底么？吽！有甚交涉。自從有佛祖已來未曾動著。今日不可漏泄真機去也。顧視大眾說：『若到諸方不得錯舉。』

洪州資福宗誘禪師上堂。龍泉今日

【English Translation】 Weaving Maiden (referring to a constellation). A monk said, 'This student does not understand.' The master said, 'Throw the pen, cast the shuttle.' The master ascended the hall and summoned the assembly. The assembly raised their heads. The master said, 'The wind on South Mountain is strong.' Then he descended from the seat.

Successor of Zen Master Foyin Yuan

Zen Master Tuojing Wujing of Baizhang Qingshan in Lin'an Prefecture. A monk asked, 'What is Buddha?' The master said, 'Ask whom?' The monk said, 'Specifically asking the abbot.' The master said, 'A hawk flies past Silla (referring to a faraway place).' Ascending the hall, the master said, 'Speaking moves the lips, walking moves the feet. Even if you neither speak nor walk, you are still wrong, wrong.' He struck the Zen platform and descended from the seat.

Zen Master Huitai of Shanquan in Changzhou ascended the hall. The Buddhas appear in the world and widely expound the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Bodhidharma came from the West and secretly transmitted the great matter. Those of superior faculties transcend instantly upon hearing the words; those of middling and inferior capacities must gradually awaken their minds. Sometimes a single word proclaims the Way, sometimes three phrases elaborate and spread it, sometimes skillful responses to circumstances result in multiple meanings. Grasping their essence, they are all empty flowers. A single phrase exhausts the source and buries the ancestral Way. I dare ask you all, what is the phrase that accords with the time and season?' After a long silence, he said, 'Faint clouds obscure the Milky Way, sparse rain drips on the wutong tree.' Investigate.

Zen Master Deji of Chongfu in Raozhou ascended the hall. If you understand here, you can enter a Buddha-land and sit in a single dojo. Water birds and trees together discuss this essential matter, pavilions and towers together expound the true vehicle. Continuing the inexhaustible lamp of a thousand sages, illuminating the impartial flame in all directions. Therefore, it is said, 'In heaven, be like heaven; among people, be like people.' Is there anyone who understands? After a long silence, he said, 'The golden crow in the water is the sun in the sky, the pupil in the eye is the person before you.'

Zen Master Huaiji Zhenjue of Baolin in Wuzhou ascended the hall. The legacy of Shanhui has lasted for five hundred years, the color of Yunhuang Mountain remains the same. Now the ancestral decree is being carried out again, a single phrase circulates throughout the great thousand worlds. Tell me, everyone, what is this phrase? Is it 'enclosing heaven and earth, cutting off the flow of the masses, following the waves'? Hum! What relevance does it have? Since the time of the Buddhas and patriarchs, it has never been touched. Today, we must not leak the true mechanism. Looking at the assembly, he said, 'If you go to other places, do not misquote it.'

Zen Master Zongyou of Zifu in Hongzhou ascended the hall. Dragon Spring today

與諸人說些葛藤。良久曰。枝葛上更生枝蔓。

洪州翠嵓廣化惠空禪師。僧問。如何是道。師曰。荒田不揀。云莫便是和尚為人處么。師曰。量才補職。示眾曰。昨日雨霖霖。今朝日杲杲。文殊與普賢。全身入荒草。賴得王老師夜來眠起早。拈起拄杖曰。來也來也。不見道春無三日晴。下座。

饒州密嵓凈土德溥禪師。僧問。如何是密嵓境。師曰。芙容頭上清風起。云如何是境中人。師曰。雨露增前野老歌。云向上宗乘如何指示。師曰。新聲調古曲。那個是知音。

南康軍云居山仲和禪師。僧問。如何是佛。師曰。問處分明。僧云。夜來松竹起清風。吹散白雲三兩片。師曰。且莫磕著露柱。僧禮拜歸眾。師噓噓。

廬山同安崇勝幼宗禪師。上堂拈拄杖示眾曰。拄杖子是體。擊禪床一下曰。這個是用直得高低普見遠近皆聞。正當恁么時且道是分不分。良久曰。楖栗橫挑華藏界。維摩掌上未為多。下座。

袁州龍興居岳禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。自從達磨分流后。萬派都歸是一家。云學人未曉請師直指。師曰。集云峰下四藤條。

廬山萬杉子章禪師。僧問。道泰不傳天子令。時清共唱太平歌。如何是太平歌。師曰。云盡日月正。雪消天地春。云恁么則雨灑千峰秀風

【現代漢語翻譯】與諸位說些沒要緊的話。停頓很久說，就像枝蔓上又生出新的枝蔓。

洪州翠嵓廣化惠空禪師（Hongzhou Cuiyan Guanghua Huikong Chan Master）。有僧人問：『什麼是道？』禪師說：『荒蕪的田地不加選擇。』僧人說：『莫非這就是和尚您為人處世的地方嗎？』禪師說：『量才錄用。』禪師開示大眾說：『昨天雨下個不停，今天陽光明媚。文殊（Manjusri，智慧的象徵）與普賢（Samantabhadra，行動的象徵），全身都進入了荒草之中。幸虧王老師夜裡醒得早。』拿起拄杖說：『來了，來了。』不見道春天沒有三天晴。』說完下座。

饒州密嵓凈土德溥禪師（Raozhou Miyan Jingtu Depu Chan Master）。有僧人問：『什麼是密嵓的境界？』禪師說：『芙蓉花頭上清風吹起。』僧人說：『什麼是境界中的人？』禪師說：『雨露滋潤著田野老農的歌聲。』僧人說：『向上宗乘如何指示？』禪師說：『用新的聲調來唱古老的曲子，哪個是知音？』

南康軍云居山仲和禪師（Nankangjun Yunju Mountain Zhonghe Chan Master）。有僧人問：『什麼是佛？』禪師說：『問處分明。』僧人說：『夜裡松樹竹子起了清風，吹散了三兩片白雲。』禪師說：『且莫撞到露柱上。』僧人禮拜后回到大眾中。禪師噓噓。

廬山同安崇勝幼宗禪師（Lushan Tongan Chongsheng Youzong Chan Master）。上堂時拿起拄杖向大眾展示說：『拄杖子是體。』用拄杖敲禪床一下說：『這個是用，使得高低遠近都能看見聽見。正在這個時候，且說這是分還是不分？』停頓很久說：『楖栗橫挑華藏世界（Huazang World，佛教宇宙觀中的一個世界），維摩（Vimalakirti，一位著名的在家菩薩）掌上還不算多。』說完下座。

袁州龍興居岳禪師（Yuanzhou Longxing Juyue Chan Master）。有僧人問：『禪師您唱的是誰家的曲子，宗風傳承自誰？』禪師說：『自從達磨（Bodhidharma，禪宗初祖）分流之後，萬派都歸於一家。』僧人說：『學人還不明白，請禪師直接指示。』禪師說：『集云峰下四條藤。』

廬山萬杉子章禪師（Lushan Wanshan Zizhang Chan Master）。有僧人問：『道泰不傳天子令，時清共唱太平歌，如何是太平歌？』禪師說：『雲散盡了，日月就正了；雪融化了，天地就春天了。』僧人說：『這樣說來，雨灑千峰秀，風』

【English Translation】 Saying some rambling words to everyone. After a long pause, he said, 'More branches and vines grow on the branches and vines.'

Chan Master Huikong of Cuiyan Guanghua in Hongzhou. A monk asked, 'What is the Dao (the Way)?' The Master said, 'Don't be selective with barren fields.' The monk said, 'Is this perhaps where the Master's conduct lies?' The Master said, 'Appoint people according to their abilities.' He addressed the assembly, saying, 'Yesterday it rained heavily, today the sun shines brightly. Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice) have entered the wild grass with their whole bodies. Fortunately, Teacher Wang woke up early last night.' Picking up his staff, he said, 'Coming, coming.' Haven't you heard it said, 'Spring has no three days of sunshine?' Then he descended from the seat.

Chan Master Depu of Jingtu in Miyan, Raozhou. A monk asked, 'What is the realm of Miyan?' The Master said, 'A clear breeze rises above the lotus flower.' The monk said, 'What is the person in the realm?' The Master said, 'Rain and dew increase the songs of the old farmers in the fields.' The monk said, 'How is the upward-reaching ancestral vehicle indicated?' The Master said, 'Use new tunes to play old melodies; who is the connoisseur?'

Chan Master Zhonghe of Yunju Mountain in Nankangjun. A monk asked, 'What is Buddha?' The Master said, 'The question is clear.' The monk said, 'At night, the pines and bamboos raise a clear breeze, scattering two or three patches of white clouds.' The Master said, 'Don't bump into the pillar.' The monk bowed and returned to the assembly. The Master sighed.

Chan Master Youzong of Tongan Chongsheng in Lushan. Ascending the hall, he raised his staff and showed it to the assembly, saying, 'The staff is the substance.' Striking the Zen platform once, he said, 'This is the function, making it possible for high and low, near and far, to see and hear. At just this moment, tell me, is it divided or undivided?' After a long pause, he said, 'The staff horizontally picks up the Huazang World (the Lotus Treasury World, a Buddhist cosmological concept), and what Vimalakirti (a famous lay Buddhist) holds in his palm is not much more.' Then he descended from the seat.

Chan Master Juyue of Longxing in Yuanzhou. A monk asked, 'Whose tune does the Master sing, and whose ancestral style does he inherit?' The Master said, 'Since the streams diverged after Bodhidharma (the first patriarch of Zen), all streams return to one family.' The monk said, 'This student does not understand; please give direct instruction.' The Master said, 'Four vines below Jiyun Peak.'

Chan Master Zizhang of Wanshan in Lushan. A monk asked, 'When the Dao (the Way) prospers, the emperor's decree is not transmitted; when the times are peaceful, everyone sings songs of peace. What is the song of peace?' The Master said, 'When the clouds are gone, the sun and moon are correct; when the snow melts, heaven and earth are spring.' The monk said, 'In that case, rain sprinkles a thousand peaks with beauty, wind'

動萬年枝。師曰。星江水闊連天碧。五老山橫宇宙寬。問師資未相見時如何。師曰。定光金地遙招手。云見后如何。師曰。尊卑定位。

信州鵝湖山仁壽德延禪師。僧問。如何是鵝湖境。師曰。一泓湖水春來淥。數只仙鵝天外歸。云如何是境中人。師曰。松聲來客坐。山翠上人衣。乃曰。眾口咸來發問端。當空一點欲酬難。而今大義重宣也。剔起眉毛覿面看。久立。

廣因要禪師法嗣

福州妙峰如璨禪師上堂。今朝是如來降生之節。天下緇流莫不以香湯灌沐共報洪恩。為甚麼教中卻道。如來者無所從來。既是無所從來。不知降生底是誰。試請道看。若道得其恩自報。若道不得明年四月八還是驀頭澆。

智海逸禪師法嗣

瑞州廣檗志因禪師。僧問。如何是得力句。師曰腳。曰學人不會。師曰。一步進一步。上堂。四十九年說恩潤禽魚。十萬途程來警悟人天。這二老漢各人好與三十棒。何故一個說長說短。一個胡言漢語。雖然如是且放過一著。

福州大中德隆海印禪師上堂。法無異法道無別道。時時逢見釋迦。處處撞著達磨。放步即交肩。開口即咬破。不咬破大小大。上堂。夫欲智拔先須定動。卓拄杖曰。唵蘇嚧㗭唎娑婆訶。歸堂喫茶。上堂。觸境無滯底為甚麼抬頭不起。田地穩密

【現代漢語翻譯】現代漢語譯本：動萬年枝。禪師說：『星江水闊，碧波連天；五老山橫亙，宇宙廣寬。』僧人問：『未參拜禪師時是怎樣的？』禪師說：『定光佛在金地遙遙招手。』僧人問：『參拜之後又是如何？』禪師說：『尊卑各有定位。』

信州鵝湖山仁壽德延禪師。僧人問：『如何是鵝湖的境界？』禪師說：『一泓湖水，春來碧綠；幾隻仙鵝，天外歸來。』僧人問：『如何是境界中的人？』禪師說：『松濤聲中迎來客人坐，山色翠綠映上修行人的衣裳。』於是禪師說：『眾人紛紛前來發問，想要用空中的一點來酬答難題。如今將大義重新宣揚，提起眉毛，當面看清。』說完，久久站立。

廣因要禪師的法嗣

福州妙峰如璨禪師上堂說法：『今天乃是如來（Tathagata，佛的稱號）降生的節日，天下的出家人無不用香湯沐浴佛身，共同報答佛的洪恩。為什麼經教中卻說，如來無所從來？既然無所從來，不知降生的又是誰？試著說來看看。如果說得對，其恩自可報答；如果說不對，明年四月初八還是免不了被迎頭澆灌香湯。』

智海逸禪師的法嗣

瑞州廣檗志因禪師。僧人問：『如何是得力句？』禪師說：『腳。』僧人說：『學人不會。』禪師說：『一步進一步。』禪師上堂說法：『四十九年說法，恩澤潤及禽鳥魚類；十萬途程教化，警醒人天大眾。這兩位老漢，各人應該打三十棒。』為什麼呢？一個說長道短，一個胡言亂語。雖然如此，且放過他們一著。

福州大中德隆海印禪師上堂說法：『法無異法，道無別道。時時都能遇見釋迦（Sakyamuni，佛教創始人），處處都能撞見達磨（Bodhidharma，禪宗始祖）。放開腳步就肩並肩，一開口就咬破。不咬破就大事不好。』禪師上堂說法：『想要智慧超拔，首先必須安定不動。』卓拄杖說：『唵蘇嚧㗭唎娑婆訶（Om Suru Chiri Svaha，咒語）。』回禪堂喝茶。禪師上堂說法：『觸境無滯，為什麼抬頭不起？田地穩密。』

【English Translation】 English version: Moving the ten-thousand-year branch. The Master said, 'The Star River's water is vast, connecting to the sky with its blue; the Five Old Peaks lie horizontally, the universe is wide.' A monk asked, 'What was it like before I met the Master?' The Master said, 'Dīpankara Buddha (定光佛) remotely beckons from the golden land.' The monk asked, 'What is it like after meeting?' The Master said, 'The positions of superior and inferior are fixed.'

Chan Master Renshou Deyan of Goose Lake Mountain in Xinzhou. A monk asked, 'What is the realm of Goose Lake?' The Master said, 'A pool of lake water turns green in spring; several celestial geese return from beyond the sky.' The monk asked, 'What are the people within the realm?' The Master said, 'The sound of pines welcomes guests to sit; the green of the mountains adorns the robes of practitioners.' Then the Master said, 'The multitude comes forth with questions, wanting to answer difficult problems with a single point in the void. Now, the great meaning is proclaimed anew; raise your eyebrows and look clearly face to face.' After speaking, he stood for a long time.

Dharma heir of Chan Master Guangyin Yao

Chan Master Rucan of Miaofeng in Fuzhou ascended the hall and said, 'Today is the festival of the Tathagata's (如來) birth. All monastics under heaven are using fragrant water to bathe the Buddha's image, together repaying the vast grace. Why does the teaching say that the Tathagata comes from nowhere? Since he comes from nowhere, who is it that is being born? Try to say. If you can say it correctly, the grace will be repaid; if you cannot, next year on the eighth day of the fourth month, you will still be doused headfirst.'

Dharma heir of Chan Master Zhihai Yi

Chan Master Zhiyin of Guangbo in Ruizhou. A monk asked, 'What is a powerful phrase?' The Master said, 'Feet.' The monk said, 'This student does not understand.' The Master said, 'One step, one step further.' The Master ascended the hall and said, 'For forty-nine years, he spoke Dharma, his grace benefiting birds and fish; for ten thousand journeys, he taught, awakening humans and devas. Each of these two old men deserves thirty blows.' Why? One speaks of lengths and shortcomings, the other speaks gibberish. Although it is so, let them off this time.

Chan Master Delong Haiyin of Dazhong in Fuzhou ascended the hall and said, 'Dharma is not different from Dharma, the Way is not different from the Way. At all times, you meet Sakyamuni (釋迦); everywhere, you bump into Bodhidharma (達磨). Releasing your steps, you are shoulder to shoulder; opening your mouth, you bite through. If you don't bite through, it's a big problem.' The Master ascended the hall and said, 'If you want wisdom to be outstanding, you must first be still and unmoving.' He struck the staff and said, 'Om Suru Chiri Svaha (唵蘇嚧㗭唎娑婆訶).' He returned to the hall for tea. The Master ascended the hall and said, 'Unobstructed by circumstances, why can't you raise your head? The field is secure.'

底為甚麼下腳不得。譬如天王賜與華屋。雖獲大宅要因門入。乃曰。門聻。樊噲踏開真主出。巨靈抬手錦鱗噴。參。上堂。平旦寅曉何人。處處彌陀佛。家家觀世音。月里麒麟看北斗。向陽椑子一邊青。

福州白鹿山仲豫禪師。開堂日問答罷。師乃曰。設使言中辯的句里藏機。意思交馳並同流浪。何故吾祖之道豈其然乎。若是上根作者。獨步丹霄臨機大用。把住涓滴不漏。放行乃浪涌千江。踞地全威壁立千仞。得不英靈自己荷負宗門。直饒恁么未稱衲僧。且道衲僧有甚麼奇特。良久曰。深秋簾幕千家雨。落日樓臺一笛風。下座。

簽判劉經臣居士字興朝。少有逸才登仕版。于佛法未之信。年三十二會東林照覺總禪師與語啟迪之乃敬服。因醉心祖道。既而抵京師謁慧林沖禪師。于僧問雪竇如何是諸佛本源。答曰千峰寒色。語下有省。歲余官雒幕。就參韶山杲禪師。將去任辭韶山。山囑曰。公如此用心何愁不悟。爾後或有非常境界無量歡喜。宜急收拾。若收拾得去便成法器。若收拾不得則有不寧之疾成失心之患矣。未幾復至京師趨智海依正覺逸禪師請問因緣。海曰。古人道。平常心是道。爾十二時中放光動地不自覺知。向外馳求轉疏轉遠。公益疑不解。一夕入室。海舉傳燈所載。香至國王問波羅提尊者。何者

【現代漢語翻譯】現代漢語譯本：為什麼說落腳不得？譬如天王賞賜華麗的房屋，即使得到了大宅院，也要從門進入。那麼，門在哪裡呢？樊噲一腳踢開，**顯露出來。巨靈神抬手，錦鯉噴水。參！上堂！平旦寅曉是什麼人？處處都是彌陀佛（Amitābha，阿彌陀佛），家家都是觀世音（Avalokiteśvara，觀世音菩薩）。月亮里的麒麟看著北斗星，向陽的椑子樹一邊是青色的。

福州白鹿山仲豫禪師，開堂日問答完畢后，禪師說：『假設言語中辯論精到，語句里隱藏玄機，意思交錯奔騰如同流水，又怎能說我們祖師的道就是這樣呢？如果是上等根器的人，能夠獨自在天空漫步，臨機應變，把持住每一滴水而不泄漏，放開時就像波浪涌向千江。佔據地面則氣勢威嚴，像峭壁一樣聳立千仞。這樣才能英明神武，自己承擔起宗門的重任。即使這樣，還不能稱為真正的衲僧。那麼，真正的衲僧有什麼奇特之處呢？』良久后說：『深秋時節，千家萬戶都籠罩在雨幕中；夕陽西下，樓臺上響起了悠揚的笛聲。』說完便下座。

簽判劉經臣居士，字興朝，年輕時就很有才華，步入仕途。起初不相信佛法，三十二歲時與東林照覺總禪師交談，受到啓發，於是敬佩信服。因此醉心於祖師的禪道。不久后前往京師拜見慧林沖禪師，聽到僧人問雪竇禪師『什麼是諸佛的本源？』雪竇禪師回答說『千峰寒色』，劉居士聽後有所領悟。一年多后，劉居士在雒陽擔任官職，於是去拜見韶山杲禪師。將要上任時，向韶山禪師辭行。韶山禪師囑咐他說：『您如此用心，何愁不能開悟？以後或許會有非常境界和無量歡喜，應該趕緊收攝。如果能夠收攝得住，就能成為法器；如果收攝不住，就會有精神不寧的疾病，甚至會患上失心瘋。』不久后，劉居士再次來到京師，前往智海依正覺逸禪師處請教因緣。正覺逸禪師說：『古人說，平常心是道。您十二時辰中都在放光動地，卻不自覺知，向外馳求，反而越來越疏遠。』劉居士更加疑惑不解。一天晚上進入禪室，正覺逸禪師舉出《傳燈錄》中所記載的，香至國王問波羅提尊者，什麼是佛？

【English Translation】 English version: Why is it said that one cannot place one's foot? It's like a heavenly king bestowing a magnificent house. Even if one obtains a large mansion, one must enter through the door. So, where is the door? Fan Kuai kicks it open, revealing **. The giant spirit raises his hand, and brocade carp spout water. Attend! Ascend the hall! Who are these people at dawn and early morning? Everywhere is Amitābha (Amitābha, the Buddha of Infinite Light), every household has Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion). The Qilin in the moon watches the Big Dipper, the side of the Chinese Tallow tree facing the sun is green.

Zen Master Zhongyu of Bailu Mountain in Fuzhou, after the question and answer session on the opening day, the Zen Master said: 'Suppose the words are eloquent and the sentences hide secrets, and the meanings rush about like flowing water, how can we say that this is the way of our ancestors? If one is of superior capacity, one can walk alone in the sky, adapt to the situation, hold onto every drop of water without leaking, and when released, it is like waves surging towards a thousand rivers. Occupying the ground, one's aura is majestic, like a cliff standing thousands of feet high. Only then can one be wise and heroic, and take on the responsibility of the sect. Even so, one cannot be called a true monk. So, what is so special about a true monk?' After a long silence, he said: 'In deep autumn, thousands of households are shrouded in rain; at sunset, a melodious flute sounds from the tower.' After speaking, he descended from the seat.

Layman Liu Jingchen, with the courtesy name Xingchao, was talented from a young age and entered officialdom. Initially, he did not believe in Buddhism. At the age of thirty-two, he spoke with Zen Master Zong of Donglin Zhaojue and was enlightened, so he admired and believed. Therefore, he was fascinated by the Zen path of the patriarchs. Soon after, he went to the capital to visit Zen Master Huilin Chong, and heard a monk ask Zen Master Xuedou, 'What is the original source of all Buddhas?' Zen Master Xuedou replied, 'The cold color of a thousand peaks.' Layman Liu had some understanding after hearing this. More than a year later, Layman Liu served as an official in Luoyang, so he went to visit Zen Master Gao of Shaoshan. When he was about to take office, he bid farewell to Zen Master Shaoshan. Zen Master Shaoshan instructed him, 'With your diligence, why worry about not being enlightened? Later, there may be extraordinary states and immeasurable joy, you should quickly gather them in. If you can gather them in, you can become a vessel of Dharma; if you cannot gather them in, you will have a disease of restlessness, and even suffer from insanity.' Not long after, Layman Liu came to the capital again and went to Zhihai to ask Zen Master Yijue for the cause and condition. Zen Master Yijue said, 'The ancients said, the ordinary mind is the Way. You are emitting light and shaking the earth in twelve hours, but you are not aware of it. Seeking outwards, you become more and more distant.' Layman Liu was even more puzzled. One night, he entered the meditation room, and Zen Master Yijue cited what was recorded in the Transmission of the Lamp, King Xiangzhi asked Venerable Poluoti, what is the Buddha?

是佛。尊者曰。見性是佛之語問之。公不能對疑甚。遂歸就寢。熟睡至五鼓。覺來方追念間。見種種異相表裡通徹。六根震動天地迴旋。如雲開月現喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明。趨智海悉以所得告。海為證據且曰。更須用得始得。公曰。莫要踐履否。海厲聲曰。這個是甚麼事卻說踐履。公默契。乃作發明心地頌八首。及著明道諭儒篇以警世。詞曰。明道在乎見性。余之所悟者見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安佚也性也。楊子曰。視聽言貌思性所有也。有見於此則能明乎道矣。當知道不遠人。人之於道猶魚之於水。未嘗須臾離也。唯其迷己逐物。故終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。只這語聲是。此佛者之語道為最親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉在後也。取之左右逢其源也。此儒者之語道最邇者。奈何此道唯可心傳。不立文字故。世尊拈花而妙心傳於迦葉。達磨面壁而宗旨付于神光。六葉既敷千花競秀。分宗列派

各有門庭。故或瞬目揚眉擎拳舉指。或行棒行喝豎拂拈槌。或持叉張弓輥毬舞笏。或拽石搬土打鼓吹毛。或一默一言一吁一笑。乃至種種方便皆是親切為人。然只為太親故人多罔措。瞥然見者不隔絲毫。其或沉吟迢迢萬里。欲明道者宜無忽焉。祖祖相傳至今不絕。真得吾儒所謂忿而不發開而弗違者矣。余之有得實在此門。反思吾儒自有其道。良哉孔子之言。默而識之一以貫之。故目擊而道存指掌而意諭。凡若此者皆合宗門之妙旨。得教外之真機。然而孔子之道傳之子思。子思傳之孟子。孟子既沒不得其傳。而所以傳於世者特文字耳。故余之學必求自得而後已。幸餘一夕開悟。凡目之所見耳之所聞心之所思口之所談手足之所運動無非妙者。得之既久日益見前。每以與人人不能受。然後知其妙道果不可以文字傳也。嗚呼是道也。有其人則傳。無其人則絕。余既得之矣。誰其自知乎。終余之身而有其人邪無其人邪。所不可得而知也。故為記頌歌語以流播其事。而又著此篇以諭吾徒云。

支提隆禪師法嗣

杭州靈隱玄本禪師。僧問。蚌含未剖時如何。師曰。光從何來。問臨濟入門便喝。德山入門便棒。此意如何。師曰。天晴不肯去。師見僧看經乃問。看甚麼經。僧無語。乃示頌曰。看經不識經。徒勞損眼睛。欲得

不損眼。分明識取經。

凈土素禪師法嗣

杭州凈土院惟正禪師。秀州華亭黃氏子。幼從錢塘資聖院本如隸業。且將較藝于有司。如使禱觀音像以求陰相。師謝曰。豈忍獨私於己哉。郡人朱紹安聞而加嘆。欲啟帑度之。師慨然曰。古之度人以清機密旨。今反是去古遠矣。吾墮三寶數當有其時已。而遇祥符覃恩得諧素志。獨擁毳袍且弊。同列慢之。師曰。佛乎佛乎儀相云乎哉。僧乎僧乎盛服云乎哉。厥後有愿輸奉歲時用度俾繼加之院務。亦復謝曰。聞托缽乞食。未聞安坐以享。聞歷謁諸祖。未聞廢學自任。況我齒茂氣完。正在筋力為禮。非從事屋廬之秋也。於是提策東引。學三觀于天臺。復旋徑山恣單傳之旨于老宿惟素。素董臨安功臣山凈土院。師輔相之久而繼席焉。然為人高簡律身精嚴。名卿巨公多所推尊。葉內翰清臣牧金陵。迎師語道。一日葉曰。明日府有燕飲師固奉律能為我少留一日款清話否。師諾之。翌日遣使邀。師留一偈而返曰。昨日曾將今日期。出門倚杖又思惟。為僧祇合居嵓谷。國士筵中甚不宜。坐客皆仰其標緻。師識慮洗然不牽世累。雅愛跨黃犢。出入軍持巾缽悉掛角上。市人爭觀之。師自若也。杭守蔣侍郎嘗與師為方外友。每往謁至郡庭下犢。談笑終日而去。蔣有詩曰。禪客尋常入舊都

【現代漢語翻譯】現代漢語譯本不損傷眼睛，就能清楚地認識到經典。

凈土素禪師的法嗣

杭州凈土院的惟正禪師，是秀州華亭人黃氏之子。年幼時跟隨錢塘資聖院的本如學習。曾經準備在有司那裡參加考試。本如讓他祈禱觀音像以求得暗中幫助。惟正禪師謝絕說：『怎能忍心獨自為自己謀求私利呢？』郡人朱紹安聽說了這件事，更加讚歎他，想要動用公款來資助他出家。惟正禪師慨然說：『古時候度人是以清凈的機鋒和秘密的宗旨，現在反而與古時候相去甚遠了。我命中註定要歸入三寶之列，到時候自然會有機會的。』後來遇到祥符年間的覃恩，才得以實現自己的願望。他獨自穿著破舊的僧袍，同伴們輕視他。惟正禪師說：『佛啊佛啊，難道在於外表的儀容嗎？僧啊僧啊，難道在於華麗的服裝嗎？』之後，有人願意捐獻每年的費用，希望他能夠繼續管理寺院事務。惟正禪師也謝絕說：『只聽說過托缽乞食，沒聽說過安坐享樂。只聽說過遍訪諸位祖師，沒聽說過荒廢學業而自己承擔責任。況且我正值壯年，身體健康，正是應該努力修行的時候，不是從事房屋建設的時候。』於是，他拿起行杖向東出發，到天臺山學習天臺三觀，又回到徑山，向老宿惟素學習單傳的宗旨。惟素掌管臨安功臣山的凈土院，惟正禪師輔佐他很久，然後繼承了他的位置。他為人高尚簡樸，約束自己非常嚴格，很多名臣顯貴都很推崇他。葉清臣內翰擔任金陵的行政長官時，迎接惟正禪師來談論佛法。有一天，葉清臣說：『明天府里有宴飲，禪師您一向奉行戒律，能否為我稍微多留一天，好好地清談一番呢？』惟正禪師答應了。第二天，葉清臣派人來邀請，惟正禪師留下了一首偈頌就回去了，說：『昨天曾將今日期，出門倚杖又思惟。為僧祇合居嵓谷，國士筵中甚不宜。』在座的客人都仰慕他的高尚品格。惟正禪師的見識清明透徹，不被世俗所牽累。他特別喜歡騎著黃牛，進出時把軍持、毛巾和缽都掛在牛角上，市裡的人都爭相觀看他，惟正禪師卻很坦然。杭州太守蔣侍郎曾經和惟正禪師是方外之友，每次去拜訪他，都在郡衙門下牛，談笑一整天然後離去。蔣侍郎有詩說：『禪客尋常入舊都』

【English Translation】 English version Without harming the eyes, one can clearly recognize the scriptures.

A Dharma successor of Chan Master Jingtusu

Chan Master Weizheng of Jingtuyuan (Pure Land Monastery) in Hangzhou was a son of the Huang family from Huating, Xiuzhou. As a child, he studied with Benru at Zishengyuan (Beneficent Sage Monastery) in Qiantang. He once prepared to take the examinations at the local government. Benru asked him to pray to the image of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) for secret assistance. The Master declined, saying, 'How can I bear to seek private benefit for myself alone?' Zhu Shao'an, a local man, heard of this and praised him greatly, wanting to use public funds to support his ordination. Master Weizheng said with emotion, 'In ancient times, people were ordained with pure, sharp wisdom and secret teachings. Now, it is far removed from the ancient ways. It is my destiny to enter the ranks of the Three Jewels; the time will come.' Later, he encountered the grace of the Xiangfu era and was able to fulfill his aspiration. He wore a worn-out robe alone, and his peers looked down on him. Master Weizheng said, 'Buddha, Buddha, is it about outward appearance? Sangha, Sangha, is it about splendid clothing?' Later, someone offered to donate annual expenses so that he could continue to manage the monastery affairs. Master Weizheng also declined, saying, 'I have only heard of begging for food, not of sitting and enjoying comfort. I have only heard of visiting various patriarchs, not of abandoning learning and taking on responsibilities myself. Moreover, I am in my prime, with a healthy body, and it is the time to practice diligently, not to engage in building houses.' Therefore, he took up his staff and headed east, studying the Threefold Contemplation at Tiantai Mountain. He then returned to Jingshan Mountain to learn the single transmission teachings from the elder monk Weisu. Weisu was in charge of Jingtuyuan (Pure Land Monastery) on Gongchen Mountain in Lin'an. Master Weizheng assisted him for a long time and then succeeded him. He was a man of noble simplicity, strict in self-discipline, and highly respected by many famous officials and dignitaries. When Ye Qingchen, an academician of the Hanlin Academy, was the governor of Jinling, he welcomed the Master to discuss the Dharma. One day, Ye said, 'Tomorrow, there will be a banquet in the government office. Master, you always uphold the precepts. Could you stay one more day for me to have a good conversation?' Master Weizheng agreed. The next day, Ye sent someone to invite him. Master Weizheng left a verse and returned, saying, 'Yesterday, I made an appointment for today; leaving the door, I leaned on my staff and pondered. A monk should live in a mountain valley; it is not suitable to be at a banquet of national dignitaries.' The guests all admired his noble character. Master Weizheng's understanding was clear and unburdened by worldly affairs. He especially loved to ride a yellow ox, carrying his water bottle, towel, and bowl on its horns. The people in the market all rushed to see him, but Master Weizheng remained calm. Jiang, the prefect of Hangzhou, was once a friend of Master Weizheng beyond the secular world. Every time he went to visit him, he would dismount the ox at the gate of the prefectural office, chat and laugh all day, and then leave. Prefect Jiang had a poem that said, 'The Chan monk often enters the old capital.'

。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云畫作圖。師嘗作山中偈曰。橋上山萬層。橋下水千里。惟有白鷺鸞。見我常來此。平生製作三十卷號錦溪集。又工書筆法勝絕。秦少游珍藏之。冬不擁爐。以蘆花作毬納足其中。客至共之。夏秋好玩月。盤膝大盆中浮池上。自旋其盆吟笑達旦。率以為常。九峰韶禪師嘗客于院。一夕將臥。師邀之曰。月色如此。勞生擾擾對之者能幾人。峰唯唯而矣。久之。呼童子使熟炙。峰方饑意作藥石頃乃橘皮湯一杯。峰匿笑曰。無乃太清乎。有問曰。師以禪師名。乃不談禪何也。師曰。徒費言語。吾懶寧假曲折。但日夜煩萬象為敷演耳。言語有間而此法無盡。所謂造物無盡藏也。皇祐元年孟夏八日語眾曰。夫動以對靜未始有極。吾一動歷年六十有四。今靜矣。然動靜本何有哉。於是泊然而逝。

寶林殊禪師法嗣

婺州寶林用明禪師。僧問。世尊三昧迦葉不知。和尚三昧什麼人知。師曰。泥牛穿海去。木馬透云歸。云恁么則學人請益。師曰。未敢相許。僧無語。師曰。真個。

東山宗禪師法嗣

建州定峰曉宣禪師。僧問。如何是祖師西來意。師曰。云收千岳翠。云如何領會。師曰。雨洗百花鮮。問學人上來請師垂示。師曰。江澄秋夜月。風掃曉天霞。云一句才

【現代漢語翻譯】現代漢語譯本：黃牛角上掛著瓶盂。有時帶著雪穿過雲層而去。這景象很適合和著雲彩畫成圖畫。這位禪師曾經作過一首山中偈語說：『橋上的山有萬層，橋下的水有千里。只有白鷺和鸞鳥，見我常常來此。』他一生創作了三十卷作品，名為《錦溪集》。又擅長書法，筆法精妙絕倫，秦少游非常珍藏他的作品。冬天不烤火爐，用蘆花做成球塞在腳邊取暖，客人來了就一起用。夏秋季節喜歡賞月，盤腿坐在大盆裡，讓盆漂浮在池塘上，自己轉動盆，吟詩歡笑直到天亮，常常如此。九峰韶禪師曾經在院裡做客，一天晚上將要睡覺時，禪師邀請他說：『月色如此美好，勞碌一生的人們，有幾人能欣賞這美景呢？』韶禪師只是應了一聲『是』。過了很久，禪師叫童子烤些食物。韶禪師正感到飢餓，想吃些藥石（指點心），不久童子端來一杯橘皮湯。韶禪師偷偷笑著說：『不會太清淡了嗎？』有人問：『禪師您以禪師為名，卻不談禪，這是為什麼呢？』禪師說：『徒勞費口舌。我懶得繞彎子，只是日夜讓萬象為我敷演禪理罷了。言語有窮盡時，而此法無窮無盡，這就是所謂的造物無盡藏啊。』皇祐元年孟夏八日，禪師告訴眾人說：『以動來對應靜，從來沒有停止的時候。我一動就經歷了六十四年，現在要靜下來了。然而動和靜本來又有什麼呢？』於是安詳地去世了。寶林殊禪師的法嗣婺州寶林用明禪師。有僧人問：『世尊（釋迦牟尼）的三昧（指正定），迦葉（釋迦十大弟子之一，頭陀第一）都不知道，和尚您的三昧是什麼人知道呢？』禪師說：『泥做的牛跑到海里去了，木頭做的馬穿過雲層回家了。』僧人說：『既然這樣，那麼學人就向您請教。』禪師說：『不敢答應你。』僧人無話可說。禪師說：『真的。』東山宗禪師的法嗣建州定峰曉宣禪師。有僧人問：『什麼是祖師西來意（達摩祖師從印度來到中國的目的）？』禪師說：『雲彩散去，千山萬岳更加翠綠。』僧人說：『如何領會呢？』禪師說：『雨水洗過，百花更加鮮艷。』僧人問：『學人上來請禪師您開示。』禪師說：『江水澄澈，秋夜的月亮更加明亮；風掃過後，清晨的天空像彩霞一樣美麗。』僧人說：『一句才……』

【English Translation】 English version: He hung a bottle and bowl on the horns of a yellow ox. Sometimes he would go through the clouds with snow. It would be good to paint this scene with the clouds. The master once composed a verse in the mountains, saying: 'Ten thousand layers of mountains above the bridge, a thousand miles of water below the bridge. Only egrets and luan birds see me coming here often.' He created thirty volumes of works in his lifetime, named 'Jinxi Collection'. He was also skilled in calligraphy, with superb brushwork, which Shao You of the Qin Dynasty treasured. In winter, he did not use a stove, but made balls of reed catkins to put his feet in for warmth, sharing them with guests. In summer and autumn, he enjoyed watching the moon, sitting cross-legged in a large basin floating on the pond, turning the basin himself, chanting and laughing until dawn, which he often did. Zen Master Shao of Jiufeng once stayed at the monastery. One night, as he was about to sleep, the master invited him, saying, 'The moonlight is so beautiful, how many people in their busy lives can appreciate it?' Zen Master Shao simply responded 'Yes'. After a long time, the master called a boy to roast some food. Zen Master Shao was feeling hungry and wanted some refreshments, but soon the boy brought a cup of tangerine peel soup. Zen Master Shao smiled secretly and said, 'Isn't it too bland?' Someone asked, 'Master, you are named a Zen master, but you don't talk about Zen, why is that?' The master said, 'It's a waste of words. I am too lazy to be circuitous, I just let the myriad phenomena expound Zen for me day and night. Words have an end, but this Dharma is endless, which is the so-called inexhaustible treasure of creation.' On the eighth day of the fourth month of the first year of Huangyou, the master told everyone, 'Using movement to correspond to stillness has never stopped. I have experienced sixty-four years of movement, and now I will be still. But what is movement and stillness originally?' Then he passed away peacefully. Successor of Zen Master Shu of Baolin Zen Master Yongming of Baolin Monastery in Wuzhou. A monk asked, 'The Samadhi (concentration) of the World Honored One (Sakyamuni Buddha) is not known by Kashyapa (one of the ten great disciples of Sakyamuni, foremost in ascetic practices), who knows the Samadhi of the master?' The master said, 'A mud ox goes into the sea, a wooden horse returns home through the clouds.' The monk said, 'In that case, I ask for your instruction.' The master said, 'I dare not promise you.' The monk was speechless. The master said, 'Really.' Successor of Zen Master Zong of Dongshan Zen Master Xiaoxuan of Dingfeng Monastery in Jianzhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from India)?' The master said, 'When the clouds clear, the thousands of mountains and peaks are even greener.' The monk said, 'How to understand this?' The master said, 'After the rain washes, the hundreds of flowers are even more vibrant.' The monk asked, 'I have come to ask the master for guidance.' The master said, 'The river is clear, the moon is brighter on an autumn night; after the wind sweeps, the morning sky is as beautiful as the rosy clouds.' The monk said, 'One sentence is only...'

聞流通萬古。師曰。汝作么生會。僧喝。師便打。

續傳燈錄卷第十

續傳燈錄卷第十一目錄

大鑒下第十二世云居舜禪師法嗣十五人蔣山法泉禪師天童澹交禪師崇梵余禪師慈雲修慧禪師長耳子良禪師開元瑩禪師(已上六人見錄)衡山澄信禪師祥符曉儒禪師褒親暕禪師善果懷演庵主觀音元隱禪師祥符法周禪師西禪懷義禪師開平處良禪師慈雲居慧禪師(已上九人無錄)大溈宥禪師法嗣五人歸宗慧通禪師興教慧憲禪師崇福清雅禪師(已上三人見)崇福貴安禪師大溈和尚(已上二人無錄)育王璉禪師法嗣二十三人佛日戒弼禪師天宮慎徽禪師徑山維琳禪師臨平勝因資禪師彌陀正彥庵主(已上五人見錄)金山寶覺禪師安巖崇海禪師廣慧利和禪師明仙道信禪師鳳皇文喜禪師佛日道榮禪師萬壽洪德禪師精嚴同定禪師寶云有馨禪師東禪智華禪師東禪智賢禪師極樂興嗣禪師普先處忠禪師石門希仲禪師解空清瑞禪師五磊智環禪師顯聖宗利禪師孫覺莘老居士(已上十八人無錄)靈隱知禪師法嗣二人靈隱正童禪師(見錄)雪峰守超禪師(無錄)承天簡禪師法嗣二人智者利元禪師瑞安僧印禪師(已上二人見錄)九峰鑒韶禪師法嗣一人大梅法英禪師(見錄)稱心倧禪師法嗣一人慧日堯禪師(見錄)報本蘭禪師法嗣二人中際可遵禪師法

【現代漢語翻譯】現代漢語譯本：聽聞流通萬古的道理。禪師問道：『你是如何領會的？』僧人一聲棒喝。禪師隨即就打了他。

《續傳燈錄》卷第十

《續傳燈錄》卷第十一目錄

大鑒下第十二世云居舜禪師的法嗣有十五人：蔣山法泉禪師、天童澹交禪師、崇梵余禪師、慈雲修慧禪師、長耳子良禪師、開元瑩禪師（以上六人見於記錄）；衡山澄信禪師、祥符曉儒禪師、褒親暕禪師、善果懷演庵主、觀音元隱禪師、祥符法周禪師、西禪懷義禪師、開平處良禪師、慈雲居慧禪師（以上九人沒有記錄）。大溈宥禪師的法嗣有五人：歸宗慧通禪師、興教慧憲禪師、崇福清雅禪師（以上三人見於記錄）；崇福貴安禪師、大溈和尚（以上二人沒有記錄）。育王璉禪師的法嗣有二十三人：佛日戒弼禪師、天宮慎徽禪師、徑山維琳禪師、臨平勝因資禪師、彌陀正彥庵主（以上五人見於記錄）；金山寶覺禪師、安巖崇海禪師、廣慧利和禪師、明仙道信禪師、鳳凰文喜禪師、佛日道榮禪師、萬壽洪德禪師、精嚴同定禪師、寶云有馨禪師、東禪智華禪師、東禪智賢禪師、極樂興嗣禪師、普先處忠禪師、石門希仲禪師、解空清瑞禪師、五磊智環禪師、顯聖宗利禪師、孫覺莘老居士（以上十八人沒有記錄）。靈隱知禪師的法嗣有二人：靈隱正童禪師（見於記錄）、雪峰守超禪師（沒有記錄）。承天簡禪師的法嗣有二人：智者利元禪師、瑞安僧印禪師（以上二人見於記錄）。九峰鑒韶禪師的法嗣有一人：大梅法英禪師（見於記錄）。稱心倧禪師的法嗣有一人：慧日堯禪師（見於記錄）。報本蘭禪師的法嗣有二人：中際可遵禪師。

【English Translation】 English version: Hearing of the eternal circulation. The Master said, 'How do you understand it?' The monk gave a shout. The Master then struck him.

Continued Transmission of the Lamp, Volume Ten

Continued Transmission of the Lamp, Volume Eleven - Table of Contents

The twelfth generation after Dajian (Dajian: Sixth Ancestor Huineng) - Yunju Shun Chan Master had fifteen Dharma heirs: Jiangshan Faquan Chan Master, Tiantong Danjiao Chan Master, Chongfan Yu Chan Master, Ciyun Xiuhui Chan Master, Chang'er Ziliang Chan Master, Kaiyuan Ying Chan Master (the above six are recorded); Hengshan Chengxin Chan Master, Xiangfu Xiaoru Chan Master, Baoqin Yan Chan Master, Shanguo Huaiyan Hermit, Guanyin Yuan Yin Chan Master, Xiangfu Fazhou Chan Master, Xi Chan Huaiyi Chan Master, Kaiping Chuliang Chan Master, Ciyun Juhui Chan Master (the above nine are not recorded). Dawei You Chan Master had five Dharma heirs: Guizong Huitong Chan Master, Xingjiao Huixian Chan Master, Chongfu Qingya Chan Master (the above three are recorded); Chongfu Gui'an Chan Master, Dawei Monk (the above two are not recorded). Yuwang Lian Chan Master had twenty-three Dharma heirs: Foriji Jiebi Chan Master, Tiangong Shenhui Chan Master, Jingshan Weilin Chan Master, Linping Shengyin Zi Chan Master, Mituo Zhengyan Hermit (the above five are recorded); Jinshan Baojue Chan Master, Anyan Chonghai Chan Master, Guanghui Lihe Chan Master, Mingxian Daoxin Chan Master, Fenghuang Wenxi Chan Master, Foriji Daorong Chan Master, Wanshou Hongde Chan Master, Jingyan Tongding Chan Master, Baoyun Youxin Chan Master, Dong Chan Zhihua Chan Master, Dong Chan Zhixian Chan Master, Jile Xingsi Chan Master, Puxian Chuzhong Chan Master, Shimen Xizhong Chan Master, Jiekong Qingrui Chan Master, Wulei Zhihuan Chan Master, Xiansheng Zongli Chan Master, Sun Jue Xinlao Layman (the above eighteen are not recorded). Lingyin Zhi Chan Master had two Dharma heirs: Lingyin Zhengtong Chan Master (recorded), Xuefeng Shouchao Chan Master (not recorded). Chengtian Jian Chan Master had two Dharma heirs: Zhizhe Liyuan Chan Master, Ruian Sengyin Chan Master (the above two are recorded). Jiufeng Jianshao Chan Master had one Dharma heir: Damei Faying Chan Master (recorded). Chenxin Zong Chan Master had one Dharma heir: Huiri Yao Chan Master (recorded). Baoben Lan Chan Master had two Dharma heirs: Zhongji Kezun Chan Master.

明上座(已上二人見錄)稱心明禪師法嗣一人上藍光寂禪師(見錄)承天宗禪師法嗣九人崇福了禪師承天守明禪師鳳皇有從禪師大龍德全禪師海印法安禪師(已上五人見錄)崑山曇玉禪師因勝師俊禪師法雨重俊禪師護國從利禪師(已上四人無錄)長蘆福禪師法嗣六人廣慧和禪師(見錄)保寧真戒禪師長蘆法海禪師壽寧楚韶禪師資福文雅禪師三祖慧云禪師(已上五人無錄)天衣和禪師法嗣二人菩提志專禪師(見錄)菩提光用禪師(無錄)云居齊禪師法嗣五十六人云居契瑰禪師靈隱文勝禪師瑞巖義海禪師廣慧智全禪師保福居喣禪師南明惟宿禪師清溪清禪師萬杉廣智禪師金鵝虛白禪師翠峰洪禪師上藍普禪師(已上十一人見錄)龍華悟乘禪師報恩行思禪師漳江昭遠禪師興國洪禪師楊岐居蘊禪師九峰子玄禪師鵝湖令新禪師雲龍子才禪師三祖岳禪師云竇遇新禪師報本義圓禪師建山智杲禪師楊岐德海禪師上方子澄禪師化城會平禪師清化智聰禪師象田德圓禪師育王居素禪師圓通利柔禪師羅漢懷端禪師化城自顏禪師薦福臻禪師清化子昌禪師龍華有忠禪師顯聖居耀禪師云居慧震禪師興化善能禪師北禪覺寧禪師慧日達禪師甘露真禪師東禪清顯禪師岳楚永柔和尚彬州文靖和尚明州智遠和尚越州承雅和尚南嶽彥詮和尚西蜀義詮和尚安德玄邃和尚玄

【現代漢語翻譯】現代漢語譯本：明上座（已上二人見錄）的法嗣是稱心明禪師，稱心明禪師的法嗣一人是上藍光寂禪師（見錄）。承天宗禪師的法嗣有九人，分別是崇福了禪師、承天守明禪師、鳳凰有從禪師、大龍德全禪師、海印法安禪師（已上五人見錄）、崑山曇玉禪師、因勝師俊禪師、法雨重俊禪師、護國從利禪師（已上四人無錄）。長蘆福禪師的法嗣有六人，分別是廣慧和禪師（見錄）、保寧真戒禪師、長蘆法海禪師、壽寧楚韶禪師、資福文雅禪師、三祖慧云禪師（已上五人無錄）。天衣和禪師的法嗣有二人，分別是菩提志專禪師（見錄）、菩提光用禪師（無錄）。云居齊禪師的法嗣有五十六人，分別是云居契瑰禪師、靈隱文勝禪師、瑞巖義海禪師、廣慧智全禪師、保福居喣禪師、南明惟宿禪師、清溪清禪師、萬杉廣智禪師、金鵝虛白禪師、翠峰洪禪師、上藍普禪師（已上十一人見錄）、龍華悟乘禪師、報恩行思禪師、漳江昭遠禪師、興國洪禪師、楊岐居蘊禪師、九峰子玄禪師、鵝湖令新禪師、雲龍子才禪師、三祖岳禪師、云竇遇新禪師、報本義圓禪師、建山智杲禪師、楊岐德海禪師、上方子澄禪師、化城會平禪師、清化智聰禪師、象田德圓禪師、育王居素禪師、圓通利柔禪師、羅漢懷端禪師、化城自顏禪師、薦福臻禪師、清化子昌禪師、龍華有忠禪師、顯聖居耀禪師、云居慧震禪師、興化善能禪師、北禪覺寧禪師、慧日達禪師、甘露真禪師、東禪清顯禪師、岳楚永柔和尚、彬州文靖和尚、明州智遠和尚、越州承雅和尚、南嶽彥詮和尚、西蜀義詮和尚、安德玄邃和尚、玄

【English Translation】 English version: The Dharma successor of Senior Ming (both mentioned above) is Zen Master Chenxin Ming, and the Dharma successor of Zen Master Chenxin Ming is Shanglan Guangji Zen Master (mentioned). Zen Master Chengtian Zong has nine Dharma successors: Chongfu Liao Zen Master, Chengtian Shouming Zen Master, Fenghuang Youcong Zen Master, Dalong Dequan Zen Master, Haiyin Fa'an Zen Master (all five mentioned above), Kunshan Tanyu Zen Master, Yinsheng Shijun Zen Master, Fayu Chongjun Zen Master, and Huguo Congli Zen Master (all four not mentioned). Changlu Fu Zen Master has six Dharma successors: Guanghui He Zen Master (mentioned), Baoning Zhenjie Zen Master, Changlu Fahai Zen Master, Shouning Chushao Zen Master, Zifu Wenya Zen Master, and Sanzu Huiyun Zen Master (all five not mentioned). Tianyi He Zen Master has two Dharma successors: Bodhi Zhizhuan Zen Master (mentioned) and Bodhi Guangyong Zen Master (not mentioned). Yunju Qi Zen Master has fifty-six Dharma successors: Yunju Qigui Zen Master, Lingyin Wensheng Zen Master, Ruiyan Yihai Zen Master, Guanghui Zhiquan Zen Master, Baofu Juxu Zen Master, Nanming Weisui Zen Master, Qingxi Qing Zen Master, Wanshan Guangzhi Zen Master, Jin'e Xubai Zen Master, Cuifeng Hong Zen Master, Shanglan Pu Zen Master (all eleven mentioned above), Longhua Wucheng Zen Master, Bao'en Xingsi Zen Master, Zhangjiang Zhaoyuan Zen Master, Xingguo Hong Zen Master, Yangqi Juyun Zen Master, Jiufeng Zixuan Zen Master, Ehu Lingxin Zen Master, Yunlong Zicai Zen Master, Sanzu Yue Zen Master, Yundou Yuxin Zen Master, Baoben Yiyuan Zen Master, Jianshan Zhigao Zen Master, Yangqi Dehai Zen Master, Shangfang Zicheng Zen Master, Huacheng Huiping Zen Master, Qinghua Zhicong Zen Master, Xiangtian Deyuan Zen Master, Yuwang Jusu Zen Master, Yuantong Lirou Zen Master, Luohan Huaiduan Zen Master, Huacheng Ziyan Zen Master, Jianfu Zhen Zen Master, Qinghua Zichang Zen Master, Longhua Youzhong Zen Master, Xiansheng Juyao Zen Master, Yunju Huizhen Zen Master, Xinghua Shanneng Zen Master, Beichan Juening Zen Master, Hui Ri Da Zen Master, Ganlu Zhen Zen Master, Dongchan Qingxian Zen Master, Yuechu Yongrou Monk, Binzhou Wenjing Monk, Mingzhou Zhiyuan Monk, Yuezhou Chengya Monk, Nanyue Yanquan Monk, Xishu Yiquan Monk, Ande Xuansui Monk, Xuan

寂義勛和尚饒州仁鑒和尚撫州保麟和尚南山省堂主正慶惠洪和尚鹿門慧昭山主蘇州慶思和尚(已上四十五人無錄)功臣軻禪師法嗣四人堯峰顥暹禪師聖壽志升禪師功臣守如禪師(已上三人見錄)寶華懷古禪師(無錄)棲賢澄湜禪師法嗣十一人興教惟一禪師西余體柔禪師定山惟素山主福嚴省賢禪師仰山智齊禪師(已上五人見錄)棲賢智通禪師石佛宗禪師東禪覺禪師雪竇惟則禪師西余榮禪師南嶽福嚴和尚(已上六人無錄)羅漢林禪師法嗣十五人長蘆贊禪師支提昭愛禪師靈峰道誠禪師仰山擇和禪師崇勝道珍禪師富樂智靜禪師慧力紹珍禪師太寧慶璁禪師(已上八人見錄)何山曉禪師興國慧禪師萬杉懿宣禪師漳江昭達禪師羅漢齊因禪師崇勝楚齊禪師報恩傳進禪師(已上七人無錄)鳳棲卿禪師法嗣一人鳳棲通禪師(無錄)萬杉爽禪師法嗣一人法華德嵩禪師(無錄)永安楚禪師法嗣一人疏山重秀禪師(無錄)雪峰敦禪師法嗣一人雪峰善譽禪師(無錄)景清素禪師法嗣四人何山日儉禪師承天𧦬岑禪師承天自能禪師翠峰子淵禪師(已上四人無錄)乾明同禪師法嗣四人雙池智常禪師含珠洞禪師普寧常瑩禪師南臺善圓禪師(已上四人無錄)

續傳燈錄卷第十一目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

【現代漢語翻譯】現代漢語譯本寂義勛和尚（Jìyì Xūn héshàng）：寂義勛和尚。饒州仁鑒和尚（Ráozhōu Rénjiàn héshàng）：饒州仁鑒和尚。撫州保麟和尚（Fǔzhōu Bǎolín héshàng）：撫州保麟和尚。南山省堂主（Nánshān Xǐngtáng zhǔ）：南山省堂主。正慶惠洪和尚（Zhèngqìng Huìhóng héshàng）：正慶惠洪和尚。鹿門慧昭山主（Lùmén Huìzhāo shānzhǔ）：鹿門慧昭山主。蘇州慶思和尚（Sūzhōu Qìngsī héshàng）：蘇州慶思和尚。（已上四十五人無錄）：以上四十五人沒有記錄。功臣軻禪師（Gōngchén Kē chánshī）法嗣四人：功臣軻禪師的法嗣四人。堯峰顥暹禪師（Yáofēng Hào Xiān chánshī）：堯峰顥暹禪師。聖壽志升禪師（Shèngshòu Zhì Shēng chánshī）：聖壽志升禪師。功臣守如禪師（Gōngchén Shǒurú chánshī）：功臣守如禪師。（已上三人見錄）：以上三人有記錄。寶華懷古禪師（Bǎohuá Huáigǔ chánshī）：寶華懷古禪師（無錄）。棲賢澄湜禪師（Qīxián Chéng Shí chánshī）法嗣十一人：棲賢澄湜禪師的法嗣十一人。興教惟一禪師（Xīngjiào Wéiyī chánshī）：興教惟一禪師。西余體柔禪師（Xīyú Tǐróu chánshī）：西余體柔禪師。定山惟素山主（Dìngshān Wéisù shānzhǔ）：定山惟素山主。福嚴省賢禪師（Fúyán Xǐngxián chánshī）：福嚴省賢禪師。仰山智齊禪師（Yǎngshān Zhìqí chánshī）：仰山智齊禪師。（已上五人見錄）：以上五人有記錄。棲賢智通禪師（Qīxián Zhìtōng chánshī）：棲賢智通禪師。石佛宗禪師（Shífó Zōng chánshī）：石佛宗禪師。東禪覺禪師（Dōngchán Jué chánshī）：東禪覺禪師。雪竇惟則禪師（Xuědòu Wéizé chánshī）：雪竇惟則禪師。西余榮禪師（Xīyú Róng chánshī）：西余榮禪師。南嶽福嚴和尚（Nányuè Fúyán héshàng）：南嶽福嚴和尚。（已上六人無錄）：以上六人沒有記錄。羅漢林禪師（Luóhàn Lín chánshī）法嗣十五人：羅漢林禪師的法嗣十五人。長蘆贊禪師（Chánglú Zàn chánshī）：長蘆贊禪師。支提昭愛禪師（Zhītí Zhāo'ài chánshī）：支提昭愛禪師。靈峰道誠禪師（Língfēng Dàochéng chánshī）：靈峰道誠禪師。仰山擇和禪師（Yǎngshān Zéhé chánshī）：仰山擇和禪師。崇勝道珍禪師（Chóngshèng Dàozhēn chánshī）：崇勝道珍禪師。富樂智靜禪師（Fùlè Zhìjìng chánshī）：富樂智靜禪師。慧力紹珍禪師（Huìlì Shàozhēn chánshī）：慧力紹珍禪師。太寧慶璁禪師（Tàiníng Qìngcōng chánshī）：太寧慶璁禪師。（已上八人見錄）：以上八人有記錄。何山曉禪師（Héshān Xiǎo chánshī）：何山曉禪師。興國慧禪師（Xīngguó Huì chánshī）：興國慧禪師。萬杉懿宣禪師（Wànsān Yìxuān chánshī）：萬杉懿宣禪師。漳江昭達禪師（Zhāngjiāng Zhāodá chánshī）：漳江昭達禪師。羅漢齊因禪師（Luóhàn Qíyīn chánshī）：羅漢齊因禪師。崇勝楚齊禪師（Chóngshèng Chǔqí chánshī）：崇勝楚齊禪師。報恩傳進禪師（Bào'ēn Chuánjìn chánshī）：報恩傳進禪師。（已上七人無錄）：以上七人沒有記錄。鳳棲卿禪師（Fèngqī Qīng chánshī）法嗣一人：鳳棲卿禪師的法嗣一人。鳳棲通禪師（Fèngqī Tōng chánshī）：鳳棲通禪師（無錄）。萬杉爽禪師（Wànsān Shuǎng chánshī）法嗣一人：萬杉爽禪師的法嗣一人。法華德嵩禪師（Fǎhuá Dé Sōng chánshī）：法華德嵩禪師（無錄）。永安楚禪師（Yǒng'ān Chǔ chánshī）法嗣一人：永安楚禪師的法嗣一人。疏山重秀禪師（Shūshān Chóngxiù chánshī）：疏山重秀禪師（無錄）。雪峰敦禪師（Xuěfēng Dūn chánshī）法嗣一人：雪峰敦禪師的法嗣一人。雪峰善譽禪師（Xuěfēng Shànyù chánshī）：雪峰善譽禪師（無錄）。景清素禪師（Jǐngqīng Sù chánshī）法嗣四人：景清素禪師的法嗣四人。何山日儉禪師（Héshān Rìjiǎn chánshī）：何山日儉禪師。承天𧦬岑禪師（Chéngtiān Jiǎo Cén chánshī）：承天𧦬岑禪師。承天自能禪師（Chéngtiān Zìnéng chánshī）：承天自能禪師。翠峰子淵禪師（Cuìfēng Zǐyuān chánshī）：翠峰子淵禪師。（已上四人無錄）：以上四人沒有記錄。乾明同禪師（Qiánmíng Tóng chánshī）法嗣四人：乾明同禪師的法嗣四人。雙池智常禪師（Shuāngchí Zhìcháng chánshī）：雙池智常禪師。含珠洞禪師（Hánzhū Dòng chánshī）：含珠洞禪師。普寧常瑩禪師（Pǔníng Chángyíng chánshī）：普寧常瑩禪師。南臺善圓禪師（Nántái Shànyuán chánshī）：南臺善圓禪師。（已上四人無錄）：以上四人沒有記錄。續傳燈錄卷第十一目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

【English Translation】 English version Jiyi Xun (寂義勛) Monk: Jiyi Xun Monk. Raozhou Renjian (饒州仁鑒) Monk: Raozhou Renjian Monk. Fuzhou Baolin (撫州保麟) Monk: Fuzhou Baolin Monk. Nanshan Xingtang (南山省堂) Abbot: Nanshan Xingtang Abbot. Zhengqing Huihong (正慶惠洪) Monk: Zhengqing Huihong Monk. Lumen Huizhao (鹿門慧昭) Abbot: Lumen Huizhao Abbot. Suzhou Qingsi (蘇州慶思) Monk: Suzhou Qingsi Monk. (The above forty-five are not recorded): The above forty-five are not recorded. Gongchen Ke (功臣軻) Zen Master, four Dharma Heirs: Gongchen Ke Zen Master's four Dharma Heirs. Yaofeng Hao Xian (堯峰顥暹) Zen Master: Yaofeng Hao Xian Zen Master. Shengshou Zhisheng (聖壽志升) Zen Master: Shengshou Zhisheng Zen Master. Gongchen Shouru (功臣守如) Zen Master: Gongchen Shouru Zen Master. (The above three are recorded): The above three are recorded. Baohua Huaigu (寶華懷古) Zen Master: Baohua Huaigu Zen Master (not recorded). Qixian Chengshi (棲賢澄湜) Zen Master, eleven Dharma Heirs: Qixian Chengshi Zen Master's eleven Dharma Heirs. Xingjiao Weiyi (興教惟一) Zen Master: Xingjiao Weiyi Zen Master. Xiyu Tirou (西余體柔) Zen Master: Xiyu Tirou Zen Master. Dingshan Weisu (定山惟素) Abbot: Dingshan Weisu Abbot. Fuyan Shengxian (福嚴省賢) Zen Master: Fuyan Shengxian Zen Master. Yangshan Zhiq (仰山智齊) Zen Master: Yangshan Zhiq Zen Master. (The above five are recorded): The above five are recorded. Qixian Zhitong (棲賢智通) Zen Master: Qixian Zhitong Zen Master. Shifo Zong (石佛宗) Zen Master: Shifo Zong Zen Master. Dongchan Jue (東禪覺) Zen Master: Dongchan Jue Zen Master. Xuedou Weize (雪竇惟則) Zen Master: Xuedou Weize Zen Master. Xiyu Rong (西余榮) Zen Master: Xiyu Rong Zen Master. Nanyue Fuyan (南嶽福嚴) Monk: Nanyue Fuyan Monk. (The above six are not recorded): The above six are not recorded. Luohan Lin (羅漢林) Zen Master, fifteen Dharma Heirs: Luohan Lin Zen Master's fifteen Dharma Heirs. Changlu Zan (長蘆贊) Zen Master: Changlu Zan Zen Master. Zhiti Zhao'ai (支提昭愛) Zen Master: Zhiti Zhao'ai Zen Master. Lingfeng Daocheng (靈峰道誠) Zen Master: Lingfeng Daocheng Zen Master. Yangshan Zehe (仰山擇和) Zen Master: Yangshan Zehe Zen Master. Chongsheng Daozhen (崇勝道珍) Zen Master: Chongsheng Daozhen Zen Master. Fule Zhijing (富樂智靜) Zen Master: Fule Zhijing Zen Master. Huili Shaozhen (慧力紹珍) Zen Master: Huili Shaozhen Zen Master. Taining Qingcong (太寧慶璁) Zen Master: Taining Qingcong Zen Master. (The above eight are recorded): The above eight are recorded. Heshan Xiao (何山曉) Zen Master: Heshan Xiao Zen Master. Xingguo Hui (興國慧) Zen Master: Xingguo Hui Zen Master. Wanshan Yixuan (萬杉懿宣) Zen Master: Wanshan Yixuan Zen Master. Zhangjiang Zhaoda (漳江昭達) Zen Master: Zhangjiang Zhaoda Zen Master. Luohan Qiyin (羅漢齊因) Zen Master: Luohan Qiyin Zen Master. Chongsheng Chuqi (崇勝楚齊) Zen Master: Chongsheng Chuqi Zen Master. Bao'en Chuanjin (報恩傳進) Zen Master: Bao'en Chuanjin Zen Master. (The above seven are not recorded): The above seven are not recorded. Fengqi Qing (鳳棲卿) Zen Master, one Dharma Heir: Fengqi Qing Zen Master's one Dharma Heir. Fengqi Tong (鳳棲通) Zen Master: Fengqi Tong Zen Master (not recorded). Wanshan Shuang (萬杉爽) Zen Master, one Dharma Heir: Wanshan Shuang Zen Master's one Dharma Heir. Fahua Desong (法華德嵩) Zen Master: Fahua Desong Zen Master (not recorded). Yong'an Chu (永安楚) Zen Master, one Dharma Heir: Yong'an Chu Zen Master's one Dharma Heir. Shushan Chongxiu (疏山重秀) Zen Master: Shushan Chongxiu Zen Master (not recorded). Xuefeng Dun (雪峰敦) Zen Master, one Dharma Heir: Xuefeng Dun Zen Master's one Dharma Heir. Xuefeng Shanyu (雪峰善譽) Zen Master: Xuefeng Shanyu Zen Master (not recorded). Jingqing Su (景清素) Zen Master, four Dharma Heirs: Jingqing Su Zen Master's four Dharma Heirs. Heshan Rijian (何山日儉) Zen Master: Heshan Rijian Zen Master. Chengtian Jiao Cen (承天𧦬岑) Zen Master: Chengtian Jiao Cen Zen Master. Chengtian Zineng (承天自能) Zen Master: Chengtian Zineng Zen Master. Cuifeng Ziyuan (翠峰子淵) Zen Master: Cuifeng Ziyuan Zen Master. (The above four are not recorded): The above four are not recorded. Qianming Tong (乾明同) Zen Master, four Dharma Heirs: Qianming Tong Zen Master's four Dharma Heirs. Shuangchi Zhichang (雙池智常) Zen Master: Shuangchi Zhichang Zen Master. Hanzhu Dong (含珠洞) Zen Master: Hanzhu Dong Zen Master. Puning Changying (普寧常瑩) Zen Master: Puning Changying Zen Master. Nantai Shanyuan (南臺善圓) Zen Master: Nantai Shanyuan Zen Master. (The above four are not recorded): The above four are not recorded. Continuation of the Lamp Records, Volume 11, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Lamp Records

續傳燈錄卷第十一

大鑒下第十二世

云居舜禪師法嗣

金陵蔣山法泉佛慧禪師。隨州時氏子。僧問。古人說不到處請師說。師曰。夫子入太廟。曰學人未曉。師曰。春暖柳條青。問如何是急切一句。師曰。火燒眉毛。問祖師面壁意旨如何。師曰。撐天拄地。曰便恁么去時如何。師曰。落七落八。問二祖立雪齊腰意旨如何。師曰。三年逢一閏。曰為甚麼付法傳衣。師曰。村酒足人酤。問蓮華未出水時如何。師曰。西瞿耶尼。曰出水后如何。師曰。泗洲大聖。問如何是祖師西來意。師曰。髮長僧貌醜。曰未審意旨如何。師曰。閉戶怕天寒。問南禪結夏為甚麼卻在蔣山解。師曰。眾流逢海盡。曰恁么則事同一家。師曰。夢裡到家鄉。上堂。來不來去不去。腳下須彌山。腦後擎天柱。大藏不能宣。佛眼不能覷。諸禪德。漸老逢春解惜春。昨夜飛花落無數。上堂畫一圓相以手拓起曰。諸仁者還見么。團團離海嶠。漸漸出雲衢。諸人若也未見。莫道南明長老措大相卻于寶華王座上念中秋月詩。若也見得此夜一輪滿。清光何處無。上堂。要去不得去。要住不得住。打破大散關。脫卻娘生褲。諸仁者。若倒臘月三十日。且道用個甚麼。良久曰。柳絮隨風。自西自東。上堂。古人恁么南禪不恁么。古人不恁么南禪卻

【現代漢語翻譯】現代漢語譯本續傳燈錄卷第十一

大鑒下第十二世

云居舜禪師法嗣

金陵蔣山法泉佛慧禪師，隨州時氏之子。有僧人問道：『古人說不到之處，請老師說。』禪師說：『夫子進入太廟。』僧人說：『學人還不明白。』禪師說：『春天氣暖，柳條變青。』問：『如何是急切的一句？』禪師說：『火燒眉毛。』問：『祖師面壁的意旨如何？』禪師說：『撐天拄地。』僧人說：『如果就這樣去做，會如何？』禪師說：『落七落八。』問：『二祖立雪齊腰的意旨如何？』禪師說：『三年才逢一個閏月。』問：『為什麼（達摩祖師）要付法傳衣？』禪師說：『村裡的酒足夠人們買來喝。』問：『蓮花未出水時如何？』禪師說：『西瞿耶尼（West Godaniya，四大部洲之一）。』僧人問：『出水后如何？』禪師說：『泗洲大聖（Sizhu Dasheng，唐代僧人）。』問：『如何是祖師西來意？』禪師說：『頭髮長了，僧人的相貌就丑了。』僧人說：『不知道這意旨如何？』禪師說：『關上門怕天冷。』問：『南禪（Nanchán，地名）結夏（Jiexia，佛教術語，指夏季安居）為什麼卻在蔣山（Jiangshan，地名）解夏（Jiexia，解除夏季安居）？』禪師說：『眾多的河流匯入大海就到頭了。』僧人說：『這樣說來，事情就如同是一家人了。』禪師說：『夢裡回到家鄉。』上堂說法，禪師說：『來不來，去不去，腳下是須彌山（Mount Sumeru，佛教中的聖山），腦後是擎天柱，大藏經（Tripitaka，佛教經典總稱）也不能完全宣說，佛眼也不能完全看透。各位禪德，漸漸老去，遇到春天要珍惜春天，昨夜飛花落了無數。』上堂說法，畫一個圓相，用手托起，說：『各位仁者還看見嗎？圓圓的離開海邊山，漸漸地出現在雲端。各位如果還沒看見，不要說南明（Nanming，人名，指禪師自己）長老像個書呆子，卻在寶華王座上念中秋月詩。如果看見了，今夜一輪滿月，哪裡沒有清光？』上堂說法，禪師說：『要走走不了，要住住不了，打破大散關（Dashanguan，地名），脫掉娘生褲。』各位仁者，如果到了臘月三十日（除夕），你們說用什麼？』良久，禪師說：『柳絮隨風，自西自東。』上堂說法，禪師說：『古人那樣做，南禪不那樣做；古人不那樣做，南禪卻那樣做。』

【English Translation】 English version Continuation of the Record of the Lamp, Volume 11

Twelfth Generation from Dajian (Dajian Huineng, the Sixth Patriarch of Chan Buddhism)

Lineage of Zen Master Yunju Shun (Yunju Shun Chanshi)

Zen Master Foquan Fohui of Jiangshan (Jiangshan, place name) in Jinling (Jinling, place name) was a son of the Shi family in Sui Prefecture (Sui Prefecture, place name). A monk asked, 'The ancients spoke of places beyond words; please, Master, speak of them.' The Master said, 'The Master entered the Great Temple.' The monk said, 'This student does not understand.' The Master said, 'In the warmth of spring, the willow branches turn green.' Asked, 'What is the most urgent phrase?' The Master said, 'Fire burns the eyebrows.' Asked, 'What is the meaning of the Patriarch's (Bodhidharma) facing the wall?' The Master said, 'Supporting the sky and propping up the earth.' The monk said, 'If one goes on like this, what will happen?' The Master said, 'Falling seven, falling eight.' Asked, 'What is the meaning of the Second Patriarch (Huike) standing in the snow up to his waist?' The Master said, 'Once every three years there is an intercalary month.' Asked, 'Why was the Dharma (Buddha's teachings) and robe (symbol of Dharma transmission) passed down?' The Master said, 'The village wine is enough for people to buy and drink.' Asked, 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'West Godaniya (West Godaniya, one of the four continents).' The monk asked, 'What is it like after it emerges from the water?' The Master said, 'Great Sage of Sizhou (Sizhu Dasheng, a Tang Dynasty monk).' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'With long hair, the monk's appearance is ugly.' The monk said, 'I do not know what this means.' The Master said, 'Closing the door, fearing the cold.' Asked, 'Why does Nanchán (Nanchán, place name) conclude the summer retreat (Jiexia, Buddhist term for summer retreat) at Jiangshan (Jiangshan, place name)?' The Master said, 'All streams flow into the sea and end.' The monk said, 'In that case, things are like one family.' The Master said, 'Returning home in a dream.' Ascending the hall, the Zen Master said: 'Coming or not coming, going or not going, under your feet is Mount Sumeru (Mount Sumeru, sacred mountain in Buddhism), behind your head is the pillar supporting the sky, the Tripitaka (Tripitaka, the complete Buddhist canon) cannot fully express it, the Buddha's eye cannot fully see through it. All you Zen practitioners, as you gradually grow old, cherish the spring when you meet it; last night countless flying flowers fell.' Ascending the hall, drawing a circle and lifting it up with his hand, he said: 'Do you all see it? Round and round, it leaves the coastal mountains, gradually appearing in the clouds. If you have not seen it, do not say that Elder Nanming (Nanming, the Zen Master himself) is like a pedantic scholar reciting poems about the Mid-Autumn Moon on the Precious Flower Throne. If you have seen it, on this night of the full moon, where is there no clear light?' Ascending the hall, the Zen Master said: 'Wanting to go but unable to go, wanting to stay but unable to stay, breaking through Dashanguan (Dashanguan, place name), taking off the pants born from my mother.' All you virtuous ones, if it is the thirtieth day of the twelfth month (New Year's Eve), what will you use?' After a long silence, the Zen Master said: 'Willow catkins follow the wind, from west to east.' Ascending the hall, the Zen Master said: 'The ancients did it that way, Nanchán does not do it that way; the ancients did not do it that way, Nanchán does it that way.'

恁么。大眾還委悉么。王婆袗子短。李四帽檐長。聖節上堂。拈拄杖擊法座一下曰。以此功德祝延聖壽。便下座。上堂。時人慾識南禪路。門前有個長松樹。腳下分明不較多。無奈行人恁么去。莫恁去急回顧。樓臺煙鎖鐘鳴處。師因雪下上堂。召大眾曰。還有過得此色者么。良久曰。文殊笑普賢瞋。眼裡無筋一世貧。相逢盡道休官去。林下何曾見一人。上堂。快人一言快馬一鞭。若更眼睛定動。未免紙里麻纏。腳下是地頭上是天。不信但看八九月。紛紛黃葉滿山川。師晚奉詔住大相國智海禪寺。問眾曰。赴智海留蔣山去就孰是。眾皆無對。師索筆書偈曰。非佛非心徒擬議。得皮得髓謾商量。臨行珍重諸禪侶。門外千山正夕陽。書畢坐逝。

明州天童澹交禪師。僧問。臨云閣聳太白峰高。到這裡如何進步。師曰。但尋荒草際。莫問白雲深。曰未審如何話會。師曰。寒山逢拾得兩個一時癡。曰向上宗乘又且如何舉唱。師曰。前言不及后語。上堂。也大奇也大差。十個指頭八個罅。由來多少分明。不用贊龜打瓦。便下座。

建州崇梵余禪師。僧問。臨濟喝少遇知音。德山棒難逢作者。和尚今日作么生。師曰。山僧被爾一問。直得退身三步脊背汗流。曰作家宗師今日遭遇。師曰一語傷人千刀攪腹。僧以手畫一畫曰

【現代漢語翻譯】現代漢語譯本恁么（那麼）。大眾還委悉么（大家還明白嗎）？王婆裗子短（王婆的短襖短），李四帽檐長（李四的帽子檐長）。聖節上堂（在皇帝誕辰的法會上），拈拄杖擊法座一下曰（拿起拄杖敲擊法座一下說）:『以此功德祝延聖壽（以此功德祝願皇帝萬壽無疆）』。便下座（說完就下座了）。上堂（再次升座說法），時人慾識南禪路（世人想要認識南禪的道路），門前有個長松樹（門前就有一棵高大的松樹）。腳下分明不較多（腳下明明沒有多少差別），無奈行人恁么去（無奈行人卻那樣走）。莫恁去（不要那樣走），急回顧（趕快回頭）。樓臺煙鎖鐘鳴處（樓臺被煙霧籠罩，傳來鐘聲的地方）。師因雪下上堂（禪師因為下雪而升座說法），召大眾曰（召集大眾說）:『還有過得此色者么（還有誰能超越這種景像嗎）？』良久曰（過了很久說）:『文殊笑普賢瞋（文殊菩薩笑，普賢菩薩嗔），眼裡無筋一世貧（眼裡沒有筋骨，一輩子貧困）。相逢盡道休官去（相逢的人都說要辭官隱退），林下何曾見一人（山林之下何曾見過一個人真正隱退）』。上堂（升座說法）。快人一言快馬一鞭（對爽快的人說一句就夠了，對快馬抽一鞭就夠了）。若更眼睛定動（如果再眼睛不定，動來動去），未免紙里麻纏（免不了像紙里裹麻一樣糾纏不清）。腳下是地頭上是天（腳下是地，頭上是天）。不信但看八九月（不相信的話，看看八九月），紛紛黃葉滿山川（紛紛揚揚的黃葉落滿山川）。師晚奉詔住大相國智海禪寺（禪師晚年奉旨住在東京大相國寺智海禪寺）。問眾曰（問大眾說）:『赴智海留蔣山去就孰是（去智海禪寺，還是留在蔣山，哪個是正確的選擇）？』眾皆無對（大眾都無法回答）。師索筆書偈曰（禪師要來筆寫下偈語說）:『非佛非心徒擬議（不是佛也不是心，徒勞地猜測議論），得皮得髓謾商量（得到皮毛或者精髓，都是白費商量）。臨行珍重諸禪侶（臨走時珍重各位禪友），門外千山正夕陽（門外千山正沐浴在夕陽下）』。書畢坐逝（寫完就坐化圓寂了）。明州天童澹交禪師（明州天童山的澹交禪師）。僧問（有僧人問）:『臨云閣聳太白峰高（臨云閣高聳，太白峰高峻），到這裡如何進步（到了這裡如何進步）？』師曰（禪師說）:『但尋荒草際（只管尋找荒草邊），莫問白雲深（不要問白雲有多深）。』曰（僧人說）:『未審如何話會（不知道如何領會）？』師曰（禪師說）:『寒山逢拾得兩個一時癡（寒山和拾得兩個人都一時癡迷）。』曰（僧人說）:『向上宗乘又且如何舉唱（向上宗乘又該如何提倡）？』師曰（禪師說）:『前言不及后語（前言不搭后語）。』上堂（升座說法）。也大奇也大差（也太奇妙也太差勁）。十個指頭八個罅（十個指頭八個縫）。由來多少分明（由來多少都分明）。不用贊龜打瓦（不用讚美烏龜，也不用打碎瓦片）。便下座（說完就下座了）。建州崇梵余禪師（建州崇梵寺的余禪師）。僧問（有僧人問）:『臨濟喝少遇知音（臨濟禪師的棒喝很少遇到知音），德山棒難逢作者（德山禪師的棒打很難遇到能理解的人）。和尚今日作么生（和尚您今天怎麼樣）？』師曰（禪師說）:『山僧被爾一問（老衲被你一問），直得退身三步脊背汗流（嚇得後退三步，後背冒汗）。』曰（僧人說）:『作家宗師今日遭遇（真正的宗師今天遇到了）。』師曰（禪師說）:『一語傷人千刀攪腹（一句話傷人，像千刀攪動肚子一樣痛苦）。』僧以手畫一畫曰（僧人用手畫了一下說）

【English Translation】 English version So? Do you all understand? Old Wang's jacket is short, Li Si's hat brim is long. At the Emperor's birthday ceremony, the master ascended the platform, raised his staff and struck the Dharma seat once, saying, 'With this merit, I wish the Emperor a long life.' Then he descended the platform. Ascending the platform again, he said, 'If people want to know the path of Southern Zen, there is a tall pine tree in front of the gate. The difference underfoot is clearly not much, but the travelers insist on going that way. Don't go that way, quickly look back. The towers are locked in mist, where the bells are ringing.' The master ascended the platform because of the snowfall, and summoned the assembly, saying, 'Is there anyone who can surpass this scene?' After a long silence, he said, 'Manjusri laughs, Samantabhadra is angry. Eyes without strength are poor for a lifetime. When we meet, everyone says they want to retire from officialdom, but I have never seen a single person truly retire in the forest.' Ascending the platform. A quick word for a quick person, a whip for a fast horse. If the eyes are still unfocused and moving around, one cannot avoid being entangled like hemp wrapped in paper. Underneath is the earth, above is the sky. If you don't believe it, just look at August and September, when the yellow leaves fall all over the mountains and rivers. Later in life, the master received an imperial decree to reside at the Zhihai Chan Temple of the Great Xiangguo Temple. He asked the assembly, 'Going to Zhihai or staying at Jiangshan, which is the right choice?' None of the assembly could answer. The master asked for a brush and wrote a verse, saying, 'Neither Buddha nor mind, mere speculation is in vain. Gaining the skin or the marrow, empty discussions are useless. As I depart, I bid farewell to all my fellow Chan practitioners. Outside the gate, a thousand mountains are bathed in the setting sun.' After writing, he sat and passed away. Chan Master Danjiao of Tiantong Mountain in Mingzhou. A monk asked, 'The Lin Yun Pavilion soars, Mount Taibai is high. How does one progress from here?' The master said, 'Just seek the edge of the wild grass, don't ask how deep the white clouds are.' The monk said, 'I don't know how to understand this.' The master said, 'Hanshan and Shide, both were foolish at the same time.' The monk said, 'How should the upward lineage be proclaimed?' The master said, 'The former words do not reach the latter words.' Ascending the platform. It's very strange, it's very different. Eight gaps in ten fingers. How much has been clear from the beginning. No need to praise the turtle or break the tiles. Then he descended the platform. Chan Master Yu of Chongfan Temple in Jianzhou. A monk asked, 'Linji's shout rarely meets a kindred spirit, Deshan's stick rarely meets an author. What is the master doing today?' The master said, 'This old monk, being asked by you, has retreated three steps and is sweating on his back.' The monk said, 'A true master has encountered this today.' The master said, 'A word that hurts people is like a thousand knives stirring the belly.' The monk drew a line with his hand and said,

。爭奈這個何。師曰。草賊大敗。問恁么來底人師還接否。師曰。孤峰無宿客。曰不恁么來底人師還接否。師曰。灘峻不留舡。曰恁么不恁么則且置。穿過髑髏一句作么生。師曰。堪笑亦堪悲。上堂。直須向黑豆未生芽時構取。良久召大眾曰。劍去久矣。

處州慈雲院修慧圓照禪師。上堂。片月浸寒潭。微云滿空碧。若於達道人。好個真訊息。還有達道人么。微云穿過爾髑髏。片月觸著爾鼻孔。珍重。

杭州南山長耳相子良禪師。僧問。六月休歇時如何。師曰。在家致仕。云忽遇客來如何祇待。師曰。爛嚼清風飽餐明月。云學人有分也無。師曰。無下口處。乃曰。鶯啼綠柳鵲噪花枝。於斯薦得觸處光輝。更有一般道理。防萌杜漸居安慮危。是何言歟。

建州開元瑩禪師上堂曰。有一面鏡到處懸掛。凡聖不來誰上誰下。遂拈拄杖曰。這個是拄杖那個是鏡。良久曰。萬古碧潭空界月。再三撈捷始應知。又曰。倏倏忽忽東涌西沒。無害無傷穿皮透骨。平等應用非心非佛。拶破面門個是何物。古人無端謂遼天鶻。無眼者看取力口希咄咄咄。以拂子擊禪床下座。

大溈宥禪師法嗣

廬山歸宗慧通禪師。僧問。如何是涵蓋乾坤句。師曰。日出東方夜落西。曰如何是截斷眾流句。師曰。鐵山橫在路。

【現代漢語翻譯】現代漢語譯本：。爭奈這個如何？師說：『草寇大敗。』問：『像這樣來的人，老師還接納嗎？』師說：『孤峰沒有留宿的客人。』問：『不像這樣來的人，老師還接納嗎？』師說：『險峻的河灘不留船隻。』問：『像這樣或不像這樣暫且不論，穿過髑髏（dú lóu，頭蓋骨）一句怎麼說？』師說：『可笑又可悲。』上堂開示：『必須在黑豆還沒發芽的時候就去構思。』良久，呼喚大眾說：『劍離開已經很久了。』處州慈雲院修慧圓照禪師。上堂開示：『一片月亮浸在寒冷的深潭中，淡淡的雲彩佈滿碧藍的天空。對於通達真理的人來說，這是個真正的訊息。』還有通達真理的人嗎？淡淡的雲彩穿過你們的頭蓋骨，一片月亮觸碰到你們的鼻孔。珍重。』杭州南山長耳相子良禪師。僧人問：『六月休息的時候怎麼樣？』師說：『在家退休。』（僧人）問：『忽然有客人來，如何招待？』師說：『慢慢咀嚼清風，盡情飽餐明月。』（僧人）問：『學人有份嗎？』師說：『沒有下口的地方。』於是說：『黃鶯在綠柳間鳴叫，喜鵲在花枝上喧鬧。如果能在此領悟，處處都是光明。還有一種道理，防患於未然，居安思危。』這是什麼意思呢？』建州開元瑩禪師上堂開示說：『有一面鏡子到處懸掛，凡人和聖人不來，誰上誰下呢？』於是拿起拄杖說：『這個是拄杖，哪個是鏡子？』良久說：『萬古碧綠的深潭，空曠的天空中的月亮，再三打撈才應該知道。』又說：『倏忽之間，東邊涌現西邊沒落，無害無傷，穿皮透骨。平等應用，非心非佛。』拶（zā，擠壓）破面門，這個是什麼東西？古人無端說它是遼天的鶻（hú，一種猛禽）。沒有眼睛的人看看，力口希，咄咄咄。』用拂子敲擊禪床，下座。大溈（dà wéi）宥（yòu）禪師法嗣廬山歸宗慧通禪師。僧人問：『如何是涵蓋乾坤句？』師說：『日出東方夜落西。』問：『如何是截斷眾流句？』師說：『鐵山橫在路。』

【English Translation】 English version: 'What to do about this?' The Master said, 'The bandit army is utterly defeated.' (A monk) asked, 'Does the Master still receive those who come like this?' The Master said, 'The solitary peak has no overnight guests.' (The monk) asked, 'Does the Master still receive those who do not come like this?' The Master said, 'The steep shoal does not keep boats.' (The monk) asked, 'Let's put aside like this or not like this for the moment. How about a phrase that penetrates the skull (dú lóu, skull)?' The Master said, 'Laughable and also pitiable.' Ascending the hall, (the Master) instructed: 'You must conceive it when the black bean has not yet sprouted.' After a long while, (the Master) called to the assembly and said, 'The sword has been gone for a long time.' Zen Master Yuanzhao Xiuhui of Ciyun Temple in Chuzhou. Ascending the hall, (the Master) instructed: 'A sliver of moon soaks in the cold pool, faint clouds fill the azure sky. For those who have attained the Dao, this is truly a message.' Are there any who have attained the Dao? Faint clouds pierce through your skulls, a sliver of moon touches your nostrils. Treasure this.' Zen Master Ziliang, with long ears and auspicious appearance, of Nanshan in Hangzhou. A monk asked, 'What is it like when resting in the sixth month?' The Master said, 'Retiring from office at home.' (The monk) asked, 'If a guest suddenly arrives, how should I treat them?' The Master said, 'Slowly chew the clear breeze, fully feast on the bright moon.' (The monk) asked, 'Does the student have a share?' The Master said, 'There is no place to take a bite.' Then (the Master) said, 'Orioles sing in the green willows, magpies chatter on the flowering branches. If you can realize this, everywhere is radiant. There is also a principle of preventing problems before they arise, being vigilant in times of peace and considering danger.' What does this mean?' Zen Master Ying of Kaiyuan Temple in Jianzhou, ascending the hall, said: 'There is a mirror hanging everywhere. If neither ordinary beings nor sages come, who is above and who is below?' Then (the Master) picked up a staff and said, 'This is a staff, which one is the mirror?' After a long while, (the Master) said, 'The moon in the vast green pool of eternity, the moon in the empty sky, only after repeatedly trying to scoop it up should you know.' Again, (the Master) said, 'Swiftly, swiftly, rising in the east and setting in the west, harmless and uninjured, piercing through skin and bone. Equally applied, neither mind nor Buddha.' Squeezing (zā, squeeze) open the face, what is this thing? The ancients groundlessly called it a falcon (hú, a kind of raptor) from Liao. Those without eyes, look, force mouth hope, tut tut tut.' (The Master) struck the Zen bed with a whisk and descended from the seat. Successor of Zen Master You of Dawei (dà wéi) Zen Master Huitong of Guizong on Mount Lu. A monk asked, 'What is a phrase that encompasses the universe?' The Master said, 'The sun rises in the east and sets in the west.' (The monk) asked, 'What is a phrase that cuts off the flow of all streams?' The Master said, 'An iron mountain lies across the road.'

曰如何是隨波逐浪句。師曰。舡子下揚州。問如何是塵塵三昧。師曰。灰飛火亂。問如何是佛法大意。師曰。黃河水出崑崙嘴。問十二時中如何履踐。師曰鐵牛步春草。問只履西歸當爲何事。師曰。為緣生處樂。不是厭他鄉。曰如何是當面事。師曰。眼下鼻頭垂。上堂。心隨相起見自塵生。了見本心知心無相。即十方剎海唸唸圓明。無量法門心心周匝。夫如是者何假覺城東際參見文殊。樓閣門開方親彌勒。所以道。一切法門無盡海同會一法道場中。拈起拄杖曰。這個是一法那個是道場。這個是道場。那個是一法。良久曰。看看。拄杖子穿過諸人髑髏。須彌山拶破諸人鼻孔。擊香臺一下曰。且向這裡會取。上堂。從無入有易。從有入無難。有無俱盡處。且莫自顢頇舉來看。寒山拾得禮豐干。

安州大安興教慧憲禪師上堂。我有一條拄杖。尋常將何比況。採來不在南山。亦非崑崙西嶂。拈起滿目光生。放下驪龍縮項。同徒若也借看。卓出人中之上。擊香臺下座。

饒州崇福清雅禪師。僧問。如何是崇福境。師曰。磬敲寒月夜。香炷白雲朝。云如何是境中人。師曰。僧是僧俗是俗。云向上更有奇特事也無。師曰。毗盧頂上金冠子。云重重蒙指示。千古為流芳。師曰。笑殺旁觀者。

育王璉禪師法嗣

【現代漢語翻譯】現代漢語譯本問：什麼是隨波逐浪的意境？師父說：『船兒駛向揚州。』（比喻順應世俗潮流，隨遇而安）問：什麼是塵塵三昧？師父說：『灰飛火亂。』（比喻擺脫一切束縛，達到自由自在的境界）問：什麼是佛法的大意？師父說：『黃河水出崑崙嘴。』（比喻佛法源遠流長，博大精深）問：一天十二個時辰中如何修行？師父說：『鐵牛步春草。』（比喻修行需要堅定不移的意志和腳踏實地的行動）問：達摩祖師隻身西歸，是爲了什麼？師父說：『因為出生的地方快樂，不是厭惡其他地方。』（比喻安於本性，隨緣自在）問：什麼是當下的事情？師父說：『眼睛下面就是鼻子。』（比喻真理就在眼前，無需向外尋求）師父上堂說法：心隨外相而動，就會產生煩惱。如果能認識到本心，明白心本來就沒有固定的形狀，那麼十方世界都會念念圓滿光明，無量法門都會在心中周遍。如果能夠這樣，又何必到覺城東邊去拜見文殊（Manjusri）菩薩（象徵智慧），樓閣門打開才能親近彌勒（Maitreya）菩薩（象徵慈悲）呢？所以說，一切法門，無盡的智慧，都彙集在一個法道場中。拿起拄杖說：『這個是法，那個是道場。這個是道場，那個是法。』停頓了很久說：『看看。』拄杖子穿過你們的頭顱，須彌山（Sumeru）撞破你們的鼻孔。敲擊香臺一下說：『且在這裡體會。』師父上堂說法：從無到有容易，從有到無困難。有和無都消失的地方，不要自作聰明。看看，寒山（Hanshan）、拾得（Shide）向豐干（Fenggan）禪師行禮。安州大安興教慧憲禪師上堂說法：我有一根拄杖，通常用什麼來比喻它呢？它不是從南山採來的，也不是崑崙山西邊的山峰上的。拿起它，滿眼都放出光芒；放下它，驪龍（一種神龍）也收縮了脖子。同門如果想借來看看，它能使你在人群中脫穎而出。敲擊香臺後下座。饒州崇福清雅禪師。有僧人問：什麼是崇福的境界？師父說：『磬聲敲打著寒冷的月夜，香在白雲中燃燒。』僧人問：什麼是境界中的人？師父說：『僧人是僧人，俗人是俗人。』僧人問：向上還有更奇特的事情嗎？師父說：『毗盧（Vairocana）佛頂上的金冠子。』僧人說：重重蒙受您的指示，千古流芳。師父說：笑死旁觀的人了。育王璉禪師的法嗣

【English Translation】 English version Asked: 'What is the meaning of 'following the waves and drifting with the current'?' The Master said: 'The boat sails to Yangzhou.' (Metaphor for adapting to worldly trends and being content with one's circumstances) Asked: 'What is the 'samadhi of dust and dust'?' The Master said: 'Ashes fly and fire scatters.' (Metaphor for breaking free from all constraints and achieving a state of freedom and ease) Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The Yellow River flows from the mouth of Kunlun.' (Metaphor for the Buddha-dharma being profound and far-reaching) Asked: 'How should one practice during the twelve periods of the day?' The Master said: 'An iron ox treads on spring grass.' (Metaphor for the need for unwavering will and practical action in practice) Asked: 'What was Bodhidharma's purpose in returning to the West alone?' The Master said: 'Because the place of birth is joyful, not because he disliked other places.' (Metaphor for being content with one's nature and being at ease with circumstances) Asked: 'What is the matter at hand?' The Master said: 'The nose is below the eyes.' (Metaphor for the truth being right in front of one's eyes, with no need to seek it externally) The Master ascended the platform and preached: 'When the mind follows external appearances, afflictions arise. If one can recognize the original mind and understand that the mind originally has no fixed form, then the ten directions will be perfectly illuminated in every thought, and countless Dharma gates will encompass the mind. If one can be like this, why bother going to the east of Awakening City to visit Manjusri (symbol of wisdom), or opening the gate of the pavilion to be close to Maitreya (symbol of compassion)?' Therefore, it is said, 'All Dharma gates, endless wisdom, gather in one Dharma field.' Picking up the staff, he said, 'This is the Dharma, that is the field. This is the field, that is the Dharma.' After a long pause, he said, 'Look, look.' The staff pierces through your skulls, and Mount Sumeru (Sumeru) breaks your nostrils. Striking the incense table once, he said, 'Let's understand it here.' The Master ascended the platform and preached: 'It is easy to go from nothing to something, but difficult to go from something to nothing. Where both existence and non-existence disappear, do not be self-conceited. Look, Hanshan (Hanshan) and Shide (Shide) pay respects to Fenggan (Fenggan) Zen Master.' Zen Master Huixian of Daxingjiao Temple in Anzhou ascended the platform and preached: 'I have a staff. What do I usually use to compare it to? It was not picked from the Southern Mountain, nor from the western peaks of Kunlun. When I pick it up, light shines in my eyes; when I put it down, the dragon (a mythical dragon) shrinks its neck. If fellow practitioners want to borrow it, it can make you stand out among the crowd.' He struck the incense table and descended from the seat. Zen Master Qingya of Chongfu Temple in Raozhou. A monk asked: 'What is the realm of Chongfu?' The Master said: 'The chime strikes the cold moonlit night, incense burns in the white clouds of morning.' The monk asked: 'What are the people in the realm?' The Master said: 'Monks are monks, laypeople are laypeople.' The monk asked: 'Is there anything more extraordinary?' The Master said: 'The golden crown on the head of Vairocana (Vairocana) Buddha.' The monk said: 'I am deeply grateful for your instructions, which will be passed down for thousands of years.' The Master said: 'Those who watch from the sidelines laugh to death.' The Dharma successor of Zen Master Lian of Yuhuang Temple

臨安府佛日凈慧戒弼禪師。僧問。如何是毗盧印。師曰。草鞋踏雪。曰學人不會。師曰。步步成蹤。

福州天官慎徽禪師上堂。八萬四千波羅密門。門門長開。三千大千微塵諸佛。佛佛說法。不說有不說無。不說非有非無。不說亦有亦無。何也離四句絕百非。相逢舉目少人知。昨夜霜風漏訊息。梅花依舊綴寒枝。

杭州徑山無畏維琳禪師湖州人。初住大明。僧問。師唱誰家曲宗風嗣阿誰。師曰。不在然燈前亦非釋迦后。云莫便是育王兒孫也無。師曰。神岳峰高尾閭水急。問如何是大明家風。師曰。神鸞頂上軒眉坐。黃鵠岫中昂首行。云未審意旨如何。師曰。會即便會覓甚意旨。僧珍重便去。師曰。聽取一偈。榾柮火殘飛白灰。老僧身上白如雪。地爐冥坐人不知。蒼狖山西叫明月。久立。

杭州臨平勝因資禪師。僧問。知師久蘊囊中寶。今日當場略借看。師曰。方圓無內外。丑拙任君嫌。云心月孤圓光含萬像。師曰。莫將黃葉作真金。問菩提不可以心得。和尚從何而得。師曰。齪漢。乃曰。若論此事如日月麗天八方普照盲者不見。盆下不知非日月不明。乃當人障隔。若據祖師正令擬議千差。直須打透金鎖玄關。一任縱橫妙用。久立。

溫州彌陀正彥庵主。一日禮拜雪竇良禪師。良問云。汝是

【現代漢語翻譯】臨安府佛日凈慧戒弼禪師。（臨安府佛日凈慧戒弼禪師）有僧人問道：『如何是毗盧印？』（毗盧印：象徵佛陀法身的印相）禪師回答說：『草鞋踏雪。』僧人說：『學人不會。』禪師說：『步步成蹤。』福州天官慎徽禪師上堂。八萬四千波羅密門，（波羅密門：通往覺悟的法門）門門長開。三千大千微塵諸佛，（三千大千微塵諸佛：數量極多的佛）佛佛說法。不說有不說無，不說非有非無，不說亦有亦無。何也？離四句絕百非。相逢舉目少人知。昨夜霜風漏訊息，梅花依舊綴寒枝。杭州徑山無畏維琳禪師，湖州人。初住大明。僧人問道：『師唱誰家曲，宗風嗣阿誰？』（宗風嗣阿誰：禪宗的傳承）禪師說：『不在然燈前，亦非釋迦后。』（然燈：燃燈佛，釋迦牟尼佛之前的佛；釋迦：釋迦牟尼佛）僧人說：『莫便是育王兒孫也無？』（育王：阿育王）禪師說：『神岳峰高尾閭水急。』問道：『如何是大明家風？』禪師說：『神鸞頂上軒眉坐，黃鵠岫中昂首行。』問道：『未審意旨如何？』禪師說：『會即便會，覓甚意旨？』僧人珍重便去。禪師說：『聽取一偈。榾柮火殘飛白灰，老僧身上白如雪。地爐冥坐人不知，蒼狖山西叫明月。』久立。杭州臨平勝因資禪師。僧人問道：『知師久蘊囊中寶，今日當場略借看。』禪師說：『方圓無內外，丑拙任君嫌。』僧人說：『心月孤圓光含萬像。』禪師說：『莫將黃葉作真金。』問道：『菩提不可以心得，和尚從何而得？』（菩提：覺悟）禪師說：『齪漢。』乃說：『若論此事，如日月麗天，八方普照，盲者不見。盆下不知，非日月不明，乃當人障隔。若據祖師正令，擬議千差。直須打透金鎖玄關，一任縱橫妙用。』久立。溫州彌陀正彥庵主。一日禮拜雪竇良禪師。（雪竇良禪師）良禪師問道：『汝是』

【English Translation】 Chan Master Jihui Jiebii of Fori Monastery in Lin'an Prefecture. A monk asked: 'What is the Vairocana Seal?' (Vairocana Seal: a mudra symbolizing the Dharmakaya Buddha) The Master said: 'Straw sandals treading on snow.' The monk said: 'This student does not understand.' The Master said: 'Footprints forming with each step.' Chan Master Shenhui of Tianguan Monastery in Fuzhou ascended the Dharma hall. The eighty-four thousand Paramita gates (Paramita gates: gates to enlightenment) are all wide open. The countless Buddhas in the three thousand great thousand worlds (three thousand great thousand worlds: countless Buddhas) each expound the Dharma. Not speaking of existence, not speaking of non-existence, not speaking of neither existence nor non-existence, not speaking of both existence and non-existence. Why? It transcends the four propositions and cuts off the hundred negations. Meeting face to face, few understand. Last night, the frost wind leaked the news, and the plum blossoms still adorn the cold branches. Chan Master Wuwei Weilin of Jingshan Monastery in Hangzhou was a native of Huzhou. He first resided at Daming Monastery. A monk asked: 'Whose tune does the Master sing? Whose lineage does the Dharma wind inherit?' (Whose lineage does the Dharma wind inherit?: the lineage of Chan Buddhism) The Master said: 'Not before Dipamkara, nor after Sakyamuni.' (Dipamkara: Dipamkara Buddha, a Buddha before Sakyamuni; Sakyamuni: Sakyamuni Buddha) The monk said: 'Could it be that you are a descendant of King Ashoka?' (King Ashoka: a famous Indian emperor who promoted Buddhism) The Master said: 'The peak of Shenyue is high, and the tail-lure water is swift.' Asked: 'What is the family style of Daming?' The Master said: 'The divine phoenix sits with raised eyebrows on the summit, and the yellow crane walks with its head held high in the cave.' Asked: 'What is the meaning?' The Master said: 'If you understand, then you understand; what meaning are you seeking?' The monk paid his respects and left. The Master said: 'Listen to this verse. The embers of the firewood are gone, and the white ashes fly. The old monk's body is as white as snow. Sitting in meditation by the earth stove, no one knows. The gray gibbon cries at the bright moon in the west of the mountain.' He stood for a long time. Chan Master Zi of Shengyin Monastery in Linping, Hangzhou. A monk asked: 'Knowing that the Master has long treasured a jewel in his bag, today I would like to borrow a glimpse of it in public.' The Master said: 'Square and round have no inside or outside; you may dislike its ugliness.' The monk said: 'The heart-moon is solitary and round, and its light contains all phenomena.' The Master said: 'Do not mistake yellow leaves for real gold.' Asked: 'Bodhi cannot be obtained by the mind; from where did the Master obtain it?' (Bodhi: enlightenment) The Master said: 'Clumsy fellow!' Then he said: 'If we discuss this matter, it is like the sun and moon shining in the sky, illuminating all directions; the blind do not see it. Those under the pot do not know it, not because the sun and moon are not bright, but because of their own obstructions. If we follow the true decree of the Patriarchs, there will be a thousand differences in speculation. One must directly break through the golden lock and mysterious pass, and then one can freely use wonderful functions.' He stood for a long time. Layman Zhengyan of the Amitabha Hermitage in Wenzhou. One day, he paid respects to Chan Master Liang of Xuedou. (Chan Master Liang of Xuedou) Chan Master Liang asked: 'You are'

有主沙彌無主沙彌。主曰。有無且致。和尚是有主禪師無主禪師。良云。卻被葫蘆倒纏藤。主曰。道什麼。良擬對。主拂袖便出。曰。見面不如聞名。良呵呵大笑。至晚入室。良不允。主乃有頌曰。金刀剃落青絲髮。求佛求法亦求真。黃梅分付盧行者。師今授手與何人。

靈隱知禪師法嗣

臨安府靈隱正童圓明禪師。僧問如何是道。師曰。夜行莫踏白。曰如何是道中人。師曰。黃張三黑李四。

承天簡禪師法嗣

婺州智者山利元禪師。上堂拈拄杖曰。大用現前不存軌則。東方一指乾坤肅靜。西方一指瓦解冰消。南方一指南斗作竄。北方一指北斗潛藏。上方一指筑著帝釋鼻孔。下方一指穿過金剛水際。諸人面前一指成得甚麼邊事。良久卓一下曰。路上指奔鹿。門前打犬兒。

溫州瑞安僧印禪師。僧問。如何是法身禮。師曰。頭大耳小。云如何是法身用。師曰。南原耕罷者。牽犢負樵歸。云恁么則三身不分也。師曰。大蟲看水磨。乃曰。將心問佛如天遠。以佛求心道轉賒。若遇雲門行正令。須教棒下識龍蛇。良久曰。具眼者看取。師于熙寧十年九月十三日沐浴更衣留偈曰。倚空靈劍冷光浮。佛祖魔軍一刃收。帶月吼風歸寶匣。鐵牛驚散曲江頭。言訖趺坐而逝。茶毗斂骨獲舍利五色。

【現代漢語翻譯】現代漢語譯本有主沙彌和無主沙彌的爭論。主持問：『先放一邊有沒有主，和尚是有主的禪師還是無主的禪師？』良回答說：『卻被葫蘆倒過來纏住了藤。』主持問：『說什麼？』良正要回答，主持拂袖便離開了，說：『見面不如聞名。』良聽后哈哈大笑。晚上進入方丈室，良沒有被認可。主持於是作了一首偈：『金刀剃落青絲髮，求佛求法亦求真。黃梅分付盧行者（指慧能六祖），師今授手與何人？』

靈隱知禪師的法嗣

臨安府靈隱正童圓明禪師。有僧人問：『如何是道？』禪師說：『夜裡走路不要踩到白色的東西。』僧人問：『如何是道中人？』禪師說：『黃家的老三，黑家的老四。』

承天簡禪師的法嗣

婺州智者山利元禪師。上堂時拿起拄杖說：『大用現前，不拘泥於規則。向東方一指，乾坤都肅靜下來；向西方一指，像瓦解冰消一樣；向南方一指，南斗星都嚇得逃竄；向北方一指，北斗星也隱藏起來；向上方一指，戳到帝釋的鼻孔；向下方一指，穿過金剛界的水邊。』各位，在你們面前一指，能成就什麼事呢？』良久，用拄杖敲了一下，說：『路上指奔跑的鹿，門前打看門的狗。』

溫州瑞安僧印禪師。有僧人問：『如何是法身禮？』禪師說：『頭大耳朵小。』僧人問：『如何是法身用？』禪師說：『南邊的田地耕作完畢的人，牽著小牛揹著柴火回家。』僧人說：『這樣說來，三身就沒有分別了？』禪師說：『老虎看水磨。』於是說：『將心問佛，如同天遠；以佛求心，道理更加遙遠。如果遇到雲門宗施行正令，必須要在棒下認識龍蛇。』良久，說：『有眼力的人好好看。』禪師在熙寧十年九月十三日沐浴更衣，留下偈語說：『倚空的靈劍，寒光閃爍，佛祖和魔軍都被一劍收伏。帶著月光吼著風回到寶匣，鐵牛驚散在曲江邊。』說完就結跏趺坐而逝。火化后，收斂遺骨，得到五色舍利。

【English Translation】 English version A debate between a novice monk with a master and a novice monk without a master. The abbot asked: 'Let's put aside whether there is a master or not for now. Is the monk a Chan master with a master or without a master?' Liang replied: 'It's like the gourd being entangled by the vine upside down.' The abbot asked: 'What are you saying?' As Liang was about to answer, the abbot flicked his sleeve and left, saying: 'Meeting in person is not as good as hearing the name.' Liang laughed heartily. In the evening, he entered the abbot's room, but Liang was not approved. The abbot then composed a verse: 'The golden knife shaves off the green hair, seeking the Buddha, seeking the Dharma, and also seeking the truth. Huangmei (referring to the Fifth Patriarch Hongren's monastery) entrusted it to layman Lu (referring to the Sixth Patriarch Huineng), to whom will the master now pass on the Dharma?'

Successor of Chan Master Zhi of Lingyin

Chan Master Yuanming Zhengtong of Lingyin Temple in Lin'an Prefecture. A monk asked: 'What is the Dao (the Way)?' The master said: 'When walking at night, do not step on white things.' The monk asked: 'What is a person of the Dao?' The master said: 'Huang the third, Hei the fourth.'

Successor of Chan Master Jian of Chengtian

Chan Master Liyuan of Zhizhe Mountain in Wuzhou. In the Dharma hall, he raised his staff and said: 'When the great function manifests, it does not adhere to rules. Pointing to the east, the universe becomes silent. Pointing to the west, it's like tiles breaking and ice melting. Pointing to the south, the Southern Dipper stars flee in panic. Pointing to the north, the Northern Dipper stars hide themselves. Pointing upwards, it pokes the nose of Emperor Shakra (Indra). Pointing downwards, it pierces through the water's edge of the Vajra realm.' Everyone, what can be accomplished by pointing in front of you?' After a long pause, he struck the staff once and said: 'On the road, point at the running deer; at the gate, beat the guarding dog.'

Chan Master Sengyin of Ruian in Wenzhou. A monk asked: 'What is the Dharma body's salutation?' The master said: 'Big head, small ears.' The monk asked: 'What is the Dharma body's function?' The master said: 'The one who has finished plowing the southern fields, leading the calf and carrying firewood home.' The monk said: 'In that case, the three bodies are not distinct?' The master said: 'The tiger watches the water mill.' Then he said: 'To ask the Buddha with the mind is as far as the sky; to seek the mind with the Buddha, the path becomes even more distant. If you encounter Yunmen (Yunmen School of Chan Buddhism) enforcing the correct decree, you must recognize the dragons and snakes under the stick.' After a long pause, he said: 'Those with eyes, take a good look.' On the thirteenth day of the ninth month of the Xining tenth year, the master bathed and changed clothes, leaving a verse: 'The spiritual sword leaning against the void, its cold light floats, Buddhas and demons are all subdued by one blade. Carrying the moonlight and roaring with the wind, it returns to the treasure box, the iron ox is startled and scattered at the Qujiang River.' After speaking, he sat in full lotus posture and passed away. After cremation, his bones were collected, and five-colored relics were obtained.

九峰韶禪師法嗣

明州大梅祖鏡法英禪師姓張氏。本州鄞縣人。初住襄陽白馬。開堂問答罷乃曰。至道無在豈無在也。至言無窮豈有窮也。得之則皎若目前。失之則毫釐有隔。是故雖一大藏教不為多言。一默毗耶豈曰無語。須知佛祖人天殊非本有。好惡長短亦非本無。直下薦得猶在半途。這個事須遇明眼證據。貧道今日功不浪旋。將此舉揚上祝皇風。情與無情得無生忍。次居大梅。判宗留後仲爰一見道契。奏賜師名。上堂曰。祖師不會禪。諸佛不會道。學道與學禪。諸方鬧浩浩。或以玉為塵。或以石為寶。參得一肚皮。特地生煩惱。不煩惱解會。何如入荒草。寄語參禪學道人。頭邊白髮年年新。何如來與大梅老。相共開田博飯吃。一生參學事畢。珍重。又曰。三十六旬之始。七十二候之初。末後句則且置。只如當頭一句又作么生道。拈拄杖曰。歲朝把筆萬事大吉。急急如律令。大眾山僧恁么提唱。且道還有祖師意也無。良久曰。記得東村黑李四。年年親寫在門前。卓拄杖下座。又曰。春山筍蕨正蒙茸。好把黃梁徹曉舂。莫謂西來無此意。祖師渾在缽盂中。參。

稱心倧禪師法嗣

彭州慧日堯禪師。僧問。古者道。我有一句待無舌人解語卻向汝道。未審意旨如何。師曰。無影樹下好商量。僧禮拜。

【現代漢語翻譯】現代漢語譯本

九峰韶禪師法嗣

明州大梅祖鏡法英禪師，姓張，是明州鄞縣人。他最初住在襄陽白馬寺。在開堂說法問答完畢后說：『至道無所不在，難道是真的無所不在嗎？至理的言語無窮無盡，難道是真的無窮無盡嗎？領悟了它，就如同眼前一樣清晰；錯失了它，哪怕是毫釐之差也會造成隔閡。因此，即使是一大藏經，也不算多言；即使是一默如雷的維摩詰，難道能說他沒有說話嗎？須知佛祖和人天並非本來就存在，好惡長短也並非本來就沒有。直接領悟到這一點，也還在半路上。這件事必須遇到明眼人來證明。貧道今天所做的一切並非徒勞，將此功德舉揚，上祝皇風永固，愿有情和無情眾生都能證得無生法忍。』之後，他住在（明州）大梅山。判宗留後仲爰一見如故，道義相契合，上奏朝廷賜予法英禪師名號。法英禪師上堂說法：『祖師不會禪，諸佛不會道。學道和學禪的人，各處喧鬧紛紛。有人把玉當成塵土，有人把石頭當成寶貝。參禪參得滿肚子，反而平添煩惱。不煩惱，解脫領會，又不如進入荒草叢中。寄語給參禪學道的人，你們頭上的白髮一年比一年多。不如來和大梅老和尚一起，開田種地，自食其力。一生參學的事情就此完畢。珍重。』又說：『三十六旬的開始，七十二候的最初。末後一句暫且不提，只說當頭一句又該怎麼說呢？』拿起拄杖說：『歲朝把筆，萬事大吉。急急如律令！』各位，山僧我這樣提倡，且說還有祖師的意旨嗎？』良久后說：『記得東村的黑李四，年年都親手寫在門前。』放下拄杖，走下法座。又說：『春天的山裡，竹筍和蕨菜正茂盛，正好徹夜舂米做飯。不要說西來的達摩沒有這個意思，祖師的禪意全都在缽盂中。參！』

稱心倧禪師法嗣

彭州慧日堯禪師。有僧人問：『古人說，我有一句話要等沒有舌頭的人能說話了才告訴你，不知道是什麼意思？』禪師說：『在無影樹下好好商量。』僧人聽后禮拜。 English version

Lineage of Zen Master Jiufeng Shao

Zen Master Faying of Damei Zujing Monastery in Mingzhou (Mingzhou: present-day Ningbo, Zhejiang Province), whose surname was Zhang, was a native of Yin County in Mingzhou. He initially resided at Baima (White Horse) Monastery in Xiangyang (Xiangyang: a city in Hubei Province). After the opening Dharma talk and questions and answers, he said: 'The ultimate Dao (Dao: the Way, the Truth) is omnipresent, but is it really omnipresent? The words of ultimate truth are endless, but are they really endless? If you grasp it, it is as clear as what is before your eyes; if you miss it, even a hair's breadth of difference will create a separation. Therefore, even the entire Tripitaka (Tripitaka: the collection of Buddhist scriptures) is not too much to say; even Vimalakirti (Vimalakirti: a famous Buddhist layman known for his profound wisdom) in his silence, can it be said that he has no words? Know that Buddhas and ancestors, humans and devas (devas: gods or celestial beings) are not originally existent, and good and evil, long and short, are not originally non-existent. Even if you directly realize this, you are still only halfway there. This matter requires the evidence of someone with clear eyes. What I, this poor monk, am doing today is not in vain; I will uplift this merit and wish for the eternal stability of the imperial reign, and may all sentient and non-sentient beings attain the patience of non-origination.' Later, he resided at Damei (Great Plum) Mountain (in Mingzhou). Zhong Yuan, the military commissioner, immediately recognized his enlightenment and their views aligned, and he memorialized the throne to bestow the title of Zen Master on Faying. Zen Master Faying ascended the Dharma seat and said: 'The Patriarchs do not understand Zen, the Buddhas do not understand the Dao. Those who study the Dao and those who study Zen are noisy and clamorous everywhere. Some take jade for dust, and some take stone for treasure. They meditate until their bellies are full, only to create more troubles. If you are not troubled and understand, it is better to enter the wilderness. I say to those who practice Zen and study the Dao, the white hairs on your heads grow year by year. Why not come with old Damei and cultivate the fields together, earning our meals? The matter of lifelong study is now complete. Treasure this.' He also said: 'The beginning of the thirty-six decades, the beginning of the seventy-two seasons. Let us put aside the final phrase for now, and just say, how should the first phrase be spoken?' He raised his staff and said: 'At the beginning of the year, holding the brush brings great fortune in everything. Hurry, hurry, as decreed by the law!' Everyone, I, this mountain monk, am advocating in this way, but tell me, is there still the intention of the Patriarchs?' After a long silence, he said: 'Remember Black Li the Fourth of East Village, who personally writes it on his door every year.' He put down his staff and descended from the seat. He also said: 'In the spring mountains, bamboo shoots and ferns are flourishing, it is good to thoroughly pound the yellow millet until dawn. Do not say that Bodhidharma (Bodhidharma: the first patriarch of Zen Buddhism in China) from the West did not have this intention; the Patriarch's Zen is entirely within the alms bowl. Meditate!'

Lineage of Zen Master Chenxin Zong

Zen Master Yao of Huiri (Sun Wisdom) Monastery in Pengzhou (Pengzhou: a city in Sichuan Province). A monk asked: 'The ancients said, 'I have a saying to wait until a person without a tongue can speak before I tell you.' What is the meaning of this?' The Zen Master said: 'It is good to discuss under the shadowless tree.' The monk bowed after hearing this.

【English Translation】 English version

Lineage of Zen Master Jiufeng Shao

Zen Master Faying of Damei Zujing Monastery in Mingzhou (Mingzhou: present-day Ningbo, Zhejiang Province), whose surname was Zhang, was a native of Yin County in Mingzhou. He initially resided at Baima (White Horse) Monastery in Xiangyang (Xiangyang: a city in Hubei Province). After the opening Dharma talk and questions and answers, he said: 'The ultimate Dao (Dao: the Way, the Truth) is omnipresent, but is it really omnipresent? The words of ultimate truth are endless, but are they really endless? If you grasp it, it is as clear as what is before your eyes; if you miss it, even a hair's breadth of difference will create a separation. Therefore, even the entire Tripitaka (Tripitaka: the collection of Buddhist scriptures) is not too much to say; even Vimalakirti (Vimalakirti: a famous Buddhist layman known for his profound wisdom) in his silence, can it be said that he has no words? Know that Buddhas and ancestors, humans and devas (devas: gods or celestial beings) are not originally existent, and good and evil, long and short, are not originally non-existent. Even if you directly realize this, you are still only halfway there. This matter requires the evidence of someone with clear eyes. What I, this poor monk, am doing today is not in vain; I will uplift this merit and wish for the eternal stability of the imperial reign, and may all sentient and non-sentient beings attain the patience of non-origination.' Later, he resided at Damei (Great Plum) Mountain (in Mingzhou). Zhong Yuan, the military commissioner, immediately recognized his enlightenment and their views aligned, and he memorialized the throne to bestow the title of Zen Master on Faying. Zen Master Faying ascended the Dharma seat and said: 'The Patriarchs do not understand Zen, the Buddhas do not understand the Dao. Those who study the Dao and those who study Zen are noisy and clamorous everywhere. Some take jade for dust, and some take stone for treasure. They meditate until their bellies are full, only to create more troubles. If you are not troubled and understand, it is better to enter the wilderness. I say to those who practice Zen and study the Dao, the white hairs on your heads grow year by year. Why not come with old Damei and cultivate the fields together, earning our meals? The matter of lifelong study is now complete. Treasure this.' He also said: 'The beginning of the thirty-six decades, the beginning of the seventy-two seasons. Let us put aside the final phrase for now, and just say, how should the first phrase be spoken?' He raised his staff and said: 'At the beginning of the year, holding the brush brings great fortune in everything. Hurry, hurry, as decreed by the law!' Everyone, I, this mountain monk, am advocating in this way, but tell me, is there still the intention of the Patriarchs?' After a long silence, he said: 'Remember Black Li the Fourth of East Village, who personally writes it on his door every year.' He put down his staff and descended from the seat. He also said: 'In the spring mountains, bamboo shoots and ferns are flourishing, it is good to thoroughly pound the yellow millet until dawn. Do not say that Bodhidharma (Bodhidharma: the first patriarch of Zen Buddhism in China) from the West did not have this intention; the Patriarch's Zen is entirely within the alms bowl. Meditate!' Lineage of Zen Master Chenxin Zong

Zen Master Yao of Huiri (Sun Wisdom) Monastery in Pengzhou (Pengzhou: a city in Sichuan Province). A monk asked: 'The ancients said, 'I have a saying to wait until a person without a tongue can speak before I tell you.' What is the meaning of this?' The Zen Master said: 'It is good to discuss under the shadowless tree.' The monk bowed after hearing this.

師曰。瓦解冰消。

報本蘭禪師法嗣

福州中際可遵禪師上堂。咄咄咄井底啾啾是何物。直饒三千大千也只是個鬼窟咄。上堂。昨夜四更起來。呵呵大笑不歇。幸然好一覺睡。霜鐘撞作兩橛。上堂。禾山普化忽顛狂。打鼓搖鈴戲一場。劫火洞然宜煮茗。嵐風大作好乘涼。四蛇同篋看他弄。二鼠侵藤不自量。滄海月明何處去。廣寒金殿白銀床咄。上堂。八萬四千深法門。門門有路超乾坤。如何個個踏不著。只為蜈蚣太多腳。不唯多腳亦多口。釘嘴鐵舌徒增丑。拈椎豎拂泥洗泥。揚眉瞬目籠中雞。要知佛祖不到處。門掩落花春鳥啼。

邢州開元法明上座。依報本未久深得法忍。后歸里事落魄。多嗜酒呼盧。每大醉。唱柳詞數闋。日以為常。鄉民侮之。召齋則拒召飲則從。如是者十餘年。咸指曰醉和尚。一日謂寺眾曰。吾明旦當行。汝等無他往。眾竊笑之。翌晨攝衣就座大呼曰。吾去矣。聽吾一偈。眾聞奔視。師乃曰。平生醉里顛蹶。醉里卻有分別。今宵酒醒何處。楊柳岸。曉風殘月。言訖寂然。撼之已委蛻矣。

稱心明禪師法嗣

洪州上藍院光寂禪師。上堂橫按拄杖召大眾曰。還識上藍老漢么。眼似木𣔻口如匾擔。無問精粗不知鹹淡。與么住持百千過犯。諸禪德。還有為山僧懺悔底么。良

【現代漢語翻譯】現代漢語譯本：師父說：『瓦解冰消。』

報本蘭禪師的法嗣

福州中際可遵禪師上堂說法：『咄咄咄！井底的啾啾聲是什麼東西？縱然是三千大千世界，也只是個鬼窟罷了！』上堂說法：『昨夜四更天起來，呵呵大笑個不停，幸好睡了個好覺，霜鐘撞得斷成兩截。』上堂說法：『禾山普化忽然發狂，打鼓搖鈴演了一場戲。劫火燃燒正適合煮茶，涼爽的嵐風吹來正好乘涼。四條蛇同在一個箱子里，看它們互相爭鬥，兩隻老鼠啃咬藤蔓，不自量力。滄海明月到哪裡去了？廣寒宮金殿里鋪著白銀床。咄！』上堂說法：『八萬四千深妙法門，每個法門都有路通向乾坤。為什麼個個都踏不著？只因爲蜈蚣的腳太多了。不僅腳多，嘴也多，釘嘴鐵舌只會增加醜態。拈起椎子豎起拂塵，是用水洗泥，揚眉眨眼，如同籠中的雞。要知道佛祖不到的地方，門掩落花，春鳥啼鳴。』

邢州開元法明上座，跟隨報本禪師不久，就深深地得到了法忍。後來回到家鄉，行為放浪不羈，嗜好喝酒賭博。每次大醉，就唱幾首柳永的詞，每天都這樣。鄉里人侮辱他，請他吃齋飯就拒絕，請他喝酒就去。這樣過了十多年，大家都指著他說『醉和尚』。一天，他對寺里的僧人說：『我明天就要走了，你們不要到別處去。』眾僧暗自發笑。第二天早晨，他穿好袈裟，坐在座位上大聲說：『我走了！聽我說一偈。』眾人聽了，跑過去看。法明上座於是說：『平生醉里顛簸，醉里卻有分別。今夜酒醒在哪裡？楊柳岸，曉風殘月。』說完就寂然不動了，搖晃他，已經圓寂了。

稱心明禪師的法嗣

洪州上藍院光寂禪師，上堂橫著拄杖，召集大眾說：『還認識上藍的老漢嗎？眼睛像木𣔻（一種木製的眼），嘴巴像扁擔。不問精細粗糙，不知鹹淡。這樣住持，犯下百千過錯。各位禪德，有沒有人為老僧我懺悔的？』良久無人應答。

【English Translation】 English version: The Master said, 'Like ice melting and dissolving.'

Disciple of Baoben Lan Chan Master

Chan Master Kezun of Zhongji Temple in Fuzhou ascended the Dharma hall and said: 'Tut, tut, tut! What is that chirping sound from the bottom of the well? Even if it's the three thousand great thousand worlds, it's just a ghost cave! Tut!' Ascending the hall, he said: 'Last night, I got up at the fourth watch and laughed heartily without stopping. Fortunately, I had a good sleep, and the frost bell was struck into two pieces.' Ascending the hall, he said: 'He Mountain's Puhua suddenly went mad, beating drums and shaking bells in a play. The flames of the kalpa are perfect for brewing tea, and the cool mountain breeze is good for enjoying the shade. Four snakes in the same box watch them fight, two rats gnawing at the vine, overestimating themselves. Where has the bright moon of the vast sea gone? The golden palace of Guanghan has a silver bed. Tut!' Ascending the hall, he said: 'The eighty-four thousand profound Dharma gates, each gate has a path leading to the universe. Why does everyone fail to step on them? It's only because the centipede has too many feet. Not only many feet but also many mouths, nailing the mouth and iron tongue only increases ugliness. Picking up the mallet and raising the whisk is like washing mud with mud, raising eyebrows and winking, like a chicken in a cage. If you want to know where the Buddhas and Patriarchs don't reach, the door is covered with fallen flowers, and spring birds are singing.'

Superior Seat Faming of Kaiyuan Temple in Xingzhou, after following Baoben Chan Master for a short time, deeply attained Dharma forbearance. Later, he returned to his hometown and lived a dissolute life, indulging in drinking and gambling. Every time he got drunk, he would sing several lyrics of Liu Yong, doing this every day. The villagers insulted him, refusing when invited to vegetarian meals but accepting when invited to drink. After more than ten years of this, everyone pointed at him and called him 'Drunken Monk.' One day, he said to the monks in the temple: 'I will leave tomorrow, do not go elsewhere.' The monks laughed secretly. The next morning, he put on his robe, sat in his seat, and shouted: 'I am leaving! Listen to my verse.' Hearing this, the crowd ran to see. Superior Seat Faming then said: 'All my life, I have stumbled in drunkenness, but in drunkenness, there was still discernment. Where will I wake up tonight? On the willow bank, the dawn breeze and the waning moon.' After saying this, he became silent, and when they shook him, he had already passed away.

Disciple of Chenxin Ming Chan Master

Chan Master Guangji of Shanglan Monastery in Hongzhou, ascending the hall, held his staff horizontally and summoned the assembly, saying: 'Do you still recognize the old man of Shanglan? His eyes are like wooden persimmons (a type of wooden eye), and his mouth is like a carrying pole. Not asking about fine or coarse, not knowing salty or bland. Maintaining the monastery like this, I have committed hundreds of thousands of faults. Worthy Chan practitioners, is there anyone who will repent for this old monk?' For a long time, no one answered.

久曰。氣急殺人。卓拄杖下座。

承天宗禪師法嗣

饒州崇福了禪師上堂。僧問。大眾云臻請師說法。師曰。青蓮不惜親分付。罕遇知音會破顏。云一句無私群心有賴。師曰。箇中端的旨。沙界共流通。云若不臨滄海焉知波浪寬。師曰。一滴曹溪水。時人被陸沈。乃曰。遲日和風柳皴桃綻。當萬物發生之際。是般若流運之時。草木芬芳園林秀媚。且道無影樹子抽條也未。遂拈拄杖云。看看。筑著梵王鼻孔。拶破帝釋眼睛。盡大地全是山僧諸人無分。若也薦得盡大地全是諸人山僧無分。如或未然打鼓普請看。又曰。云擁奇峰水盈巨壑。橫扁舟于古岸。釣皓月于波心。紅尾錦鱗儂家末事。驪珠荊璞未足為珍。直饒撮土為金。何似轉凡成聖。大眾。賢愚凡聖古今條例。且道作么生轉。良久曰。琉璃盞子人皆有。無著當時只為粗。下座。

杭州承天守明禪師上堂曰。劍輪飛處好定綱宗。石火電光眼中著屑。所以曹溪拈拂已涉痕瑕。雪嶺輥毬急須著眼。若是行腳上士本分禪流。縱教喝散白雲衝開碧落。如斯受用又屬建化門中。若也正令提綱。任是三頭六臂底出來。也須倒退三千里。參。

湖州鳳皇山護國仁王有從禪師。僧問。曇花已現人天仰。愿開金口副群機。師曰。白雲垂碧落。無處不為霖。云便恁

【現代漢語翻譯】現代漢語譯本久日，（有人）因生氣而殺人。卓禪師拄著枴杖走下座位。

承天宗禪師的法嗣

饒州崇福寺的了禪師上堂說法。有僧人問道：『大眾聚集於此，恭請禪師說法。』禪師說：『青蓮（指佛法）不吝惜親自分付，難得有知音能夠領會而破顏一笑。』僧人說：『一句無私的話，讓大家都能有所依靠。』禪師說：『這其中的真正旨意，在整個沙界（指世界）共同流通。』僧人說：『如果不親臨滄海，怎麼知道波浪的寬廣？』禪師說：『一滴曹溪（指禪宗）的水，世人卻被它淹沒。』於是禪師說：『遲緩的陽光，和煦的春風，柳樹顯出皺紋，桃花綻放，正當萬物發生之際，是般若（智慧）流轉執行之時。草木芬芳，園林秀麗，那麼，無影樹的樹子抽條了嗎？』於是拈起拄杖說：『看看，筑著梵王（色界天之王）的鼻孔，拶破帝釋（忉利天之王）的眼睛，整個大地全是山僧的，諸位沒有份。如果能夠領會，整個大地全是諸位的，山僧沒有份。如果不能領會，就打鼓，請大家一起來參看。』又說：『云擁抱著奇峰，水盈滿了巨大的山谷，在古老的岸邊橫著小船，在波心垂釣著皓月。紅尾錦鯉是我的末等之事，驪珠（黑龍的寶珠）和荊璞（未琢磨的美玉）不足為珍貴。即使是撮土為金，又怎麼比得上轉凡成聖？』大眾，賢愚凡聖，古今條例，那麼，要怎麼轉變呢？』良久，禪師說：『琉璃盞子（比喻清凈的自性）人人都有，無著禪師（唐代禪師）當時只是因為覺得它粗糙。』說完下座。

杭州承天寺的守明禪師上堂說法：『劍輪飛舞之處，正是確立綱宗的好時機。石火電光，眼中容不得半點塵屑。所以曹溪（指六祖慧能）拈起拂塵就已經留下了痕跡，雪嶺（指達摩）輥毬（比喻教學）急需著眼。如果是行腳的上士，本分的禪流，即使教喝散白雲，衝開碧落（指天空），這樣的受用也還是屬於建化門中。如果真正提綱挈領，任憑是三頭六臂的出來，也必須倒退三千里。參！』

湖州鳳凰山護國仁王寺的有從禪師。有僧人問道：『曇花已經顯現，人天仰望，希望禪師開啟金口，應和大眾的根機。』禪師說：『白雲垂掛在碧藍的天空，無處不降下甘霖。』僧人便這樣……

【English Translation】 English version For a long time, someone killed because of anger. Zhuo Chan master, leaning on his staff, stepped down from his seat.

Successor of Chan Master Chengtianzong

Chan Master Liao of Chongfu Temple in Raozhou ascended the hall and gave a sermon. A monk asked, 'The assembly has gathered here, requesting the master to preach the Dharma.' The master said, 'The blue lotus (referring to the Buddha's teachings) does not hesitate to impart itself, rarely encountering a kindred spirit who can understand and break into a smile.' The monk said, 'A selfless word benefits everyone.' The master said, 'The true meaning within it circulates throughout the entire sand realm (referring to the world).' The monk said, 'If one does not visit the vast ocean, how can one know the breadth of the waves?' The master said, 'A drop of Cao Xi (referring to Zen Buddhism) water, yet people are drowned by it.' Then the master said, 'The slow sun, the gentle breeze, the willows showing wrinkles, the peach blossoms blooming, just as all things are arising, it is the time when prajna (wisdom) is flowing and operating. The grass and trees are fragrant, the gardens are beautiful, so, have the seeds of the shadowless tree sprouted?' Then he picked up his staff and said, 'Look, striking the nose of Brahma (king of the Form Realm), piercing the eyes of Indra (king of the Trayastrimsa Heaven), the entire earth belongs to this mountain monk, none of you have a share. If you can understand, the entire earth belongs to all of you, this mountain monk has no share. If you cannot understand, beat the drum and ask everyone to come and contemplate.' He also said, 'Clouds embrace the strange peaks, water fills the huge valleys, a small boat lies across the ancient shore, angling for the bright moon in the heart of the waves. Red-tailed koi are my last concern, black dragon pearls and unpolished jade are not worth treasuring. Even if you could turn earth into gold, how could it compare to transforming the mundane into the sacred?' Everyone, the wise, the foolish, the mundane, the sacred, the rules of ancient and modern, so, how does one transform?' After a long silence, the master said, 'Everyone has a crystal glass (metaphor for the pure self-nature), Chan Master Wuzhuo (Tang Dynasty Chan master) at that time only thought it was rough.' After speaking, he stepped down from the seat.

Chan Master Shouming of Chengtian Temple in Hangzhou ascended the hall and said, 'Where the sword wheel flies, is a good time to establish the fundamental principle. Sparks from flint, lightning flashes, the eyes cannot tolerate even a speck of dust. Therefore, Cao Xi (referring to the Sixth Patriarch Huineng) picking up the whisk has already left a trace, Xuefeng (referring to Bodhidharma) rolling the ball (metaphor for teaching) urgently needs attention. If they are traveling upper-classmen, Zen followers of their own accord, even if they teach to scatter white clouds and break open the blue sky (referring to the sky), such enjoyment still belongs to the realm of constructed transformation. If truly grasping the key, no matter who comes out with three heads and six arms, they must retreat three thousand miles. Participate!'

Chan Master Youcong of Huguo Renwang Temple on Phoenix Mountain in Huzhou. A monk asked, 'The udumbara flower has already appeared, humans and gods look up to it, hoping the master will open his golden mouth and respond to the faculties of the assembly.' The master said, 'White clouds hang in the blue sky, everywhere it rains sweet dew.' The monk then...

么會時如何。師曰。裂轉鼻孔。云不因伸請問爭辨我師機。師曰。用不著。問箭鋒相拄笑殺衲僧。啐啄同時千山萬水。不涉程途請師速退。師曰。一二三四五。云便是和尚為人處也無。師曰。墮崖落塹。云作家宗師。師曰。放汝三十棒。乃曰。宗乘一舉海辨難詮。祖令當行要津無路。真如凡聖皆是夢言。佛及涅槃併爲增語。據此誠實還可舉揚也無。既升此座不可徒然。方便門中放一線道與諸人商量。且道。十二時中如何趣向。若向這裡薦得。行住坐臥任運施為。見聞覺知隨緣應用。塵塵彌勒剎剎善財。山河大地自己家風。妙明真心非增非減。若能如是方稱大丈夫。久立。

鼎州大龍山德全禪師。僧問。如何是法身。師曰。聲前拍不散。云學人便恁么時如何。師曰。句后覓無蹤。

蘇州崑山慧嚴海印法安禪師。僧問。柳垂堤畔花發林間如何顯道。師曰。兩彩一賽。云自從一見桃花后。直至如今更不疑。師曰汝向什麼處見靈云。云花開滿樹花落枝空。師曰。放汝三十棒。

長蘆福禪師法嗣

金陵清涼廣慧和禪師上堂曰。達磨祖師無端將一杓惡水潑在天下老宿頭上。直得天下老和尚說禪說道南北紛紜。續焰傳芳亙今亙古。山僧今日親遭一杓擺脫無門。揚千古之玄風。振一時之軌範。良久曰。看看山

【現代漢語翻譯】現代漢語譯本：問：什麼是『么會時如何』？（無法直譯，指對某種情境或狀態的疑問）師父說：『裂轉鼻孔。』（指當下的頓悟或轉變）問：如果不通過伸請問答，如何辨別我師父的禪機？師父說：『用不著。』（不需要，指禪機自顯）問：箭鋒相拄，笑殺衲僧（指禪機交鋒，頓悟者一笑泯然），啐啄同時（指師徒配合默契），不涉程途（不落入常規途徑），請師父速退（請師父開示）。師父說：『一二三四五。』（指平常心是道，道在當下）問：這就是和尚為人處世的方式嗎？師父說：『墮崖落塹。』（指落入窠臼，陷入困境）問：您是真正的宗師。師父說：『放汝三十棒。』（警醒，打破執著）於是說：宗乘（指禪宗的宗旨）一舉，海辨難詮（難以用言語表達），祖令（指祖師的教誨）當行，要津無路（沒有固定的途徑），真如凡聖皆是夢言（真如、凡夫、聖人都是虛幻的說法），佛及涅槃併爲增語（佛和涅槃也只是方便的說法）。根據這些誠實之語，還可以舉揚嗎？既然升到這個座位，不可徒然。在方便之門中放一線光明，與諸位商量。且說，十二時中（一天之中）如何趣向（如何修行）？如果在這裡領悟，行住坐臥，任運施為（自然而然地行動），見聞覺知，隨緣應用（隨順因緣而應用）。塵塵（每個微塵）都是彌勒（Maitreya，未來佛）的剎土，剎剎（每個剎土）都是善財（Sudhana，求道者）。山河大地都是自己的家風，妙明真心非增非減。如果能夠這樣，才稱得上大丈夫。』（師父）站立良久。

鼎州大龍山德全禪師。僧人問：『什麼是法身？』（Dharmakaya，佛的法性之身）師父說：『聲前拍不散。』（指法身無形無相，無法用聲音或形象來捕捉）問：學人如果這樣理解，又該如何？師父說：『句后覓無蹤。』（指法身超越言語，無法在言語之後尋找）

蘇州崑山慧嚴海印法安禪師。僧人問：『柳樹垂在堤岸邊，花朵盛開在樹林間，如何顯現道？』師父說：『兩彩一賽。』（指萬法平等，沒有高下之分）問：自從一見桃花后，直至如今更不疑（指因見桃花而開悟）。師父說：『汝向什麼處見靈云？』（Lingyun，人名，指你在哪裡見到靈云的開悟？）問：花開滿樹，花落枝空。師父說：『放汝三十棒。』（警醒，打破執著）

長蘆福禪師法嗣

金陵清涼廣慧和禪師上堂說：『達磨祖師（Bodhidharma，禪宗初祖）無端將一杓惡水潑在天下老宿頭上，直得天下老和尚說禪說道南北紛紜。續焰傳芳亙今亙古。山僧今日親遭一杓擺脫無門。揚千古之玄風，振一時之軌範。』良久說：『看看山』

【English Translation】 English version: Question: What is 'me hui shi ru he'? (Untranslatable, referring to a question about a certain situation or state) The Master said: 'Crack and turn the nostrils.' (Referring to a sudden enlightenment or transformation) Question: If not through extended questioning, how can I discern my master's Chan (Zen) opportunity? The Master said: 'No need.' (It's not needed, implying the Chan opportunity reveals itself) Question: Arrow points confronting each other, laughing to death the monks (referring to the clash of Chan opportunities, the enlightened one laughs it off), simultaneous pecking from inside and outside (referring to the tacit cooperation between master and disciple), not involving any journey (not falling into conventional paths), please Master quickly retreat (please Master enlighten me). The Master said: 'One, two, three, four, five.' (Referring to the ordinary mind is the Way, the Way is in the present moment) Question: Is this the way the monk conducts himself in the world? The Master said: 'Falling off a cliff and into a pit.' (Referring to falling into a rut, getting into trouble) Question: You are a true master of the school. The Master said: 'Give you thirty blows.' (A wake-up call, breaking attachments) Then he said: 'The Zen school's (Zen's purpose) one action, the sea of distinctions is difficult to explain (difficult to express in words), the ancestral command (the teachings of the ancestors) should be carried out, the essential crossing has no road (no fixed path), true suchness, ordinary and holy are all dream words (true suchness, ordinary people, and saints are all illusory statements), Buddha and Nirvana are also additional words (Buddha and Nirvana are just convenient statements). Based on these honest words, can it still be promoted? Since ascending this seat, it cannot be in vain. In the gate of skillful means, release a line of light to discuss with everyone. And say, how to proceed in the twelve periods of the day (throughout the day)? If you can understand here, walking, standing, sitting, and lying down, acting naturally (acting naturally), seeing, hearing, knowing, and perceiving, applying according to conditions (applying according to conditions). Every dust particle is Maitreya's (Maitreya, the future Buddha) land, every land is Sudhana (Sudhana, the seeker of the Way). Mountains, rivers, and the great earth are all one's own family style, the wonderful bright true mind neither increases nor decreases. If one can be like this, then one can be called a great man.' (The Master) stood for a long time.

Chan Master Dequan of Dalong Mountain in Dingzhou. A monk asked: 'What is the Dharmakaya?' (Dharmakaya, the Dharma body of the Buddha) The Master said: 'Cannot be scattered before the sound.' (Referring to the Dharmakaya being formless and without characteristics, unable to be captured by sound or image) Question: If the student understands it this way, what should be done? The Master said: 'Cannot be found after the sentence.' (Referring to the Dharmakaya transcending words, unable to be found after words)

Chan Master Fa'an of Huiyan Haiyin in Kunshan, Suzhou. A monk asked: 'Willows hanging on the embankment, flowers blooming in the forest, how to reveal the Way?' The Master said: 'Two colors, one competition.' (Referring to the equality of all dharmas, without high or low) Question: Since seeing the peach blossoms, I have not doubted until now (referring to enlightenment through seeing peach blossoms). The Master said: 'Where did you see Lingyun?' (Lingyun, a person's name, referring to where did you see Lingyun's enlightenment?) Question: Flowers bloom all over the trees, flowers fall and the branches are empty. The Master said: 'Give you thirty blows.' (A wake-up call, breaking attachments)

Successor of Chan Master Fu of Changlu

Chan Master Guanghui of Qingliang in Jinling said in the hall: 'Patriarch Bodhidharma (Bodhidharma, the first patriarch of Zen) poured a ladle of evil water on the heads of the old monks in the world for no reason, so that the old monks in the world talked about Chan and the Way in a confused manner from north to south. Continuing the flame and spreading the fragrance from ancient times to the present. This mountain monk has personally suffered a ladle today and has no way to get rid of it. Promoting the profound style of the ages and shaking the norms of the time.' After a long time, he said: 'Look at the mountain.'

僧將一杓惡水潑向諸人頭上去也。還覺也無。如或不知。更看一杓。祖佛家風孰與知。西來訊息若何為。慇勤為報未歸客。月滿秋天霜冷時。參。又曰。一日復一日。日日催人老。寒則且圍爐。困乃和衣倒。奉報往來人。家中元有寶。家內不曾尋。拄棒緣門討。任使討過半。辛苦生煩惱。不如歸去來。去卻門前草。復曰。諸禪德。盡十方世界是草作么生去。歸堂喫茶。又曰。多日天晴今朝下雨。大地山河無不皆普。三時打鐘二時打鼓。處處分明頭頭薦取。復拈拄杖曰。諸禪德。還會么。三世諸佛盡在里許。拍禪床一下。

天衣和禪師法嗣

杭州護國菩提志專禪師。僧問。遠離嘉禾勝境已屆海昌道場。如何是不動尊。師曰。此去嘉禾不遠。云恁么則往來無際。師曰。靈利衲僧。僧便喝。師曰。棒上不成龍。乃曰。說即天地懸殊。不說即眼睫里藏身。眉毛上𨁝跳。說與不說拈放一邊。舉拄杖云。且道這個是什麼。良久曰。晝月冷光現。卓地計初成。卓一下下座。

云居齊禪師法嗣

南康云居契瑰禪師。僧問。路逢死蛇莫打殺。無底籃子盛將歸。未審師還受也無。師曰。爾甚麼處得來。曰恁么則不虛施也。師曰。卻且提取去。問如何是佛。師曰。讚歎不及。曰莫只這個便是么。師曰。不令人讚嘆。

【現代漢語翻譯】現代漢語譯本：一位僧人將一勺髒水潑向眾人頭上。你們感覺到了嗎？如果不知道，再看一勺。誰能理解祖師佛陀的家風？如何傳達西來的訊息？我慇勤地告訴那些尚未歸來的人，現在是秋天滿月，寒霜降臨的時候。參！又說：一天又一天，日復一日地催人衰老。寒冷了就圍著火爐取暖，睏倦了就和衣而臥。我告訴各位，家中原本就有寶藏。你們不在家裡尋找，卻拄著枴杖到外面去乞討。任憑你們乞討了大半輩子，只會徒增辛苦和煩惱。不如歸去吧，把門前的草除去。又說：各位禪師，整個十方世界都是草，你們要如何除去？回禪堂喝茶去吧。又說：多日晴朗，今天下雨。大地山河無不普降甘霖。寺里按時打鐘，按時擊鼓。處處分明，事事都能領悟。又拿起拄杖說：各位禪師，你們明白了嗎？過去、現在、未來三世諸佛都在這裡面。拍了一下禪床。

天衣和禪師的法嗣

杭州護國菩提志專禪師（禪師名）。有僧人問：離開了嘉禾（地名，指嘉興）的勝境，來到了海昌（地名，指海寧）道場，什麼是『不動尊』（佛教術語，指不動明王）？志專禪師說：從這裡到嘉禾不遠。僧人說：這樣說來，往來就沒有邊際了。志專禪師說：真是個聰明的僧人。僧人便大喝一聲。志專禪師說：棍棒上變不成龍。於是說道：說出來就天地懸殊，不說出來就藏在眼睫毛里，在眉毛上跳動。說與不說，放在一邊。舉起拄杖說：你們說這是什麼？良久后說：白晝的月亮顯出清冷的光芒，一開始的計劃已經完成。拄杖一擊地面，下座。

云居齊禪師的法嗣

南康云居契瑰禪師（禪師名）。有僧人問：路上遇到死蛇不要打死，用沒有底的籃子盛著拿回來。不知道禪師您接受嗎？契瑰禪師說：你從哪裡得來的？僧人說：這樣說來，就不會白白施捨了。契瑰禪師說：還是拿回去吧。問：什麼是佛？契瑰禪師說：讚歎也來不及。僧人說：莫非就是這個嗎？契瑰禪師說：不讓人讚嘆。

【English Translation】 English version: A monk throws a ladle of dirty water over everyone's heads. Do you feel it? If you don't know, take another ladle. Who understands the family tradition of the Patriarchs and Buddhas? How is the message from the West conveyed? I earnestly tell those who have not yet returned that it is now autumn, the moon is full, and the frost is cold. Meditate! He also said: Day after day, day after day urges people to grow old. When it's cold, huddle around the stove; when you're sleepy, lie down with your clothes on. I tell you all, there is originally treasure in your home. You don't look for it at home, but instead lean on a staff and beg outside. Even if you beg for most of your life, you will only increase your hardship and troubles. It's better to return home and remove the grass in front of the door. He also said: All you Chan masters, the entire ten directions world is grass, how will you remove it? Go back to the Chan hall and have tea. He also said: After many days of sunshine, it is raining today. The great earth and rivers are universally showered with sweet rain. The temple strikes the bell on time and beats the drum on time. Everything is clear everywhere, and everything can be understood. He then picked up his staff and said: Do you all understand? The Buddhas of the past, present, and future are all in here. He struck the Chan bed once.

Successor of Chan Master Tianyi He

Chan Master Zhizhuan of Huguo Bodhi Temple in Hangzhou (name of the Chan Master). A monk asked: Having left the scenic realm of Jiahe (place name, refers to Jiaxing) and arrived at the Haichang (place name, refers to Haining) monastery, what is 'Immovable One' (Buddhist term, refers to Acala)? Chan Master Zhizhuan said: It is not far from here to Jiahe. The monk said: In that case, there is no limit to coming and going. Chan Master Zhizhuan said: Truly a clever monk. The monk then shouted loudly. Chan Master Zhizhuan said: A dragon cannot be made on a stick. Then he said: Speaking of it, heaven and earth are vastly different; not speaking of it, it is hidden in the eyelashes, jumping on the eyebrows. Speaking or not speaking, put it aside. He raised his staff and said: What do you say this is? After a long silence, he said: The moon in daylight shows a cold light, the initial plan has been completed. He struck the ground with his staff and descended from the seat.

Successor of Chan Master Yunju Qi

Chan Master Qigui of Yunju in Nankang (name of the Chan Master). A monk asked: If you meet a dead snake on the road, don't kill it, but carry it back in a bottomless basket. I wonder if the Chan Master will accept it? Chan Master Qigui said: Where did you get it from? The monk said: In that case, it will not be given in vain. Chan Master Qigui said: Take it back then. He asked: What is Buddha? Chan Master Qigui said: There is no time to praise. The monk said: Is it just this? Chan Master Qigui said: It does not cause people to praise.

杭州靈隱文勝慈濟禪師婺州劉氏子。僧問。古鑒未磨時如何。師曰。古鑒。曰磨后如何。師曰。古鑒。曰未審分不分。師曰。更照看。問如何是和尚家風。師曰。莫訝荒疏。曰忽遇客來作么生。師曰。喫茶去。

明州瑞巖義海禪師霅川胡氏子。造云居法席。居問。甚麼物恁么來。師于言下大悟。遂有頌曰。云居甚麼物。問著頭恍忽。直下便承當。猶是生埋沒。出世住報本。僧問。如何是祖師西來意。師曰。若到諸方。但道報本不解答話。問如何是和尚家風。師曰。無忌諱。曰忽遇觸忤又且如何。師曰。不解作客勞煩主人。問釋迦掩室于磨竭。凈名杜口于毗耶。未審如何示眾。師曰。汝不欲我開談。曰未曉師機。師曰。且退。問如何是無位真人。師曰。這裡無安排爾處。

明州廣慧志全禪師杭州衛氏子。上堂僧問。如何是衲僧本分事。師曰。爾莫鈍置我。僧禮拜。師曰。卻是大眾鈍置阇梨。便下座。問賊不打貧兒家時如何。師曰。說向人也不信。僧曰。恁么則禮拜而退。師曰。得個甚麼。

明州大梅保福居煦禪師溫州周氏子。僧問。古人面壁意旨如何。師曰。但恁么會。曰未審如何領會。師曰。禮拜著。

處州南明惟宿禪師。僧問。法法不隱藏。古今常顯露。如何是顯露底法。師曰。

【現代漢語翻譯】現代漢語譯本杭州靈隱文勝慈濟禪師（Lingyin Wensheng Ciji Chanshi），是婺州劉氏之子。有僧人問：『古鏡未曾打磨時是怎樣的？』禪師說：『古鏡。』僧人問：『打磨之後又是怎樣的？』禪師說：『古鏡。』僧人問：『不知是否有所分別？』禪師說：『更仔細地去看。』問：『什麼是和尚的家風？』禪師說：『不要驚訝於它的荒疏。』問：『忽然有客人來訪該怎麼辦？』禪師說：『喫茶去。』明州瑞巖義海禪師（Ruiyan Yihai Chanshi），是霅川胡氏之子。前往云居山拜訪。云居問：『什麼東西這樣來？』禪師在言語之下大悟。於是作頌說：『云居是什麼東西？問起來頭腦恍惚。直接就承擔下來，仍然是活埋沒。』出世后住在報本寺。有僧人問：『什麼是祖師西來意？』禪師說：『如果到了其他地方，只說報本寺不解答話。』問：『什麼是和尚的家風？』禪師說：『沒有忌諱。』問：『忽然遇到冒犯又該如何？』禪師說：『不擅長做客，勞煩主人。』問：『釋迦（Shijia，釋迦牟尼佛）在磨竭掩室，凈名（Jingming，維摩詰）在毗耶杜口，不知如何向大眾開示？』禪師說：『你不希望我開談。』問：『不明白禪師的機鋒。』禪師說：『暫且退下。』問：『什麼是無位真人？』禪師說：『這裡沒有安排你之處。』明州廣慧志全禪師（Guanghui Zhiquan Chanshi），是杭州衛氏之子。上堂說法時，有僧人問：『什麼是衲僧（Naseng，指雲遊僧人）的本分事？』禪師說：『你不要遲鈍地對待我。』僧人禮拜。禪師說：『卻是大眾遲鈍地對待阇梨（Sheli，梵語，意為親教師）。』隨即下座。問：『賊不打貧兒家時是怎樣的？』禪師說：『說給別人聽也不會相信。』僧人說：『這樣我就禮拜而退。』禪師說：『得到個什麼？』明州大梅保福居煦禪師（Damei Baofu Juxu Chanshi），是溫州周氏之子。有僧人問：『古人面壁的意旨是什麼？』禪師說：『就那樣去體會。』問：『不知如何領會？』禪師說：『禮拜著。』處州南明惟宿禪師（Nanming Weisui Chanshi）。有僧人問：『法法不隱藏，古今常顯露，什麼是顯露的法？』禪師說：

【English Translation】 English version Lingyin Wensheng Ciji Chanshi (Lingyin Wensheng Ciji Chanshi) of Hangzhou was the son of the Liu family of Wuzhou. A monk asked, 'What is it like when an ancient mirror has not been polished?' The Chan master said, 'An ancient mirror.' The monk asked, 'What is it like after it has been polished?' The Chan master said, 'An ancient mirror.' The monk asked, 'I don't know if there is any difference?' The Chan master said, 'Look more carefully.' Asked, 'What is the family style of the abbot?' The Chan master said, 'Don't be surprised by its desolation.' Asked, 'What should I do if a guest suddenly comes?' The Chan master said, 'Go have tea.' Ruiyan Yihai Chanshi (Ruiyan Yihai Chanshi) of Mingzhou was the son of the Hu family of Chuanchuan. He went to Yunju Mountain to pay a visit. Yunju asked, 'What is it that comes like this?' The Chan master had a great enlightenment under the words. So he made a verse saying, 'What is Yunju? When asked, the head is in a trance. If you take it directly, it is still buried alive.' After being born into the world, he lived in Baoben Temple. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Chan master said, 'If you go to other places, just say Baoben Temple and don't answer questions.' Asked, 'What is the family style of the abbot?' The Chan master said, 'There are no taboos.' Asked, 'What if you suddenly encounter an offense?' The Chan master said, 'I am not good at being a guest and bothering the host.' Asked, 'Shijia (Shijia, Shakyamuni Buddha) covered his room in Magadha, and Jingming (Jingming, Vimalakirti) closed his mouth in Viyali, I don't know how to show the public?' The Chan master said, 'You don't want me to talk.' Asked, 'I don't understand the Chan master's opportunity.' The Chan master said, 'Retreat for now.' Asked, 'What is a real person without a position?' The Chan master said, 'There is no place for you to arrange here.' Guanghui Zhiquan Chanshi (Guanghui Zhiquan Chanshi) of Mingzhou was the son of the Wei family of Hangzhou. When he was giving a lecture, a monk asked, 'What is the duty of a Naseng (Naseng, referring to a wandering monk)?' The Chan master said, 'Don't treat me dullly.' The monk bowed. The Chan master said, 'But the public is dull to Sheli (Sheli, Sanskrit, meaning close teacher).' Then he stepped down. Asked, 'What is it like when a thief doesn't hit a poor man's house?' The Chan master said, 'No one will believe it if you tell it to others.' The monk said, 'Then I will bow and retreat.' The Chan master said, 'What did you get?' Damei Baofu Juxu Chanshi (Damei Baofu Juxu Chanshi) of Mingzhou was the son of the Zhou family of Wenzhou. A monk asked, 'What is the meaning of the ancients facing the wall?' The Chan master said, 'Just understand it like that.' Asked, 'I don't know how to understand it?' The Chan master said, 'Worship it.' Nanming Weisui Chanshi (Nanming Weisui Chanshi) of Chuzhou. A monk asked, 'Dharma is not hidden, it is always revealed in ancient and modern times, what is the revealed Dharma?' The Chan master said:

見示大眾。曰恁么則學人謹退也。師曰。知過必改。

荊州軍清溪清禪師。僧問。古路坦然如何履踐。師曰。爾是行腳僧。

廬州萬杉廣智禪師。僧問。如何是和尚家風。師曰。山家只如此。問如何是西來的的意。師曰。大眾總聞。問寂默為宗時如何。師曰。謾語。問如何是徑截一路。師曰。迂迴多少。問如何是最先一句。師曰。此問在後。問世尊拈花意旨如何。師曰。爾還薦得么。僧云。學人不會。師曰。多少分明。問世尊三昧迦葉不知。如何是世尊三昧。師曰。何處得這訊息。問瑞雪滿庭從何而降師曰。莫泄真機。問如何是無價寶師曰。甚處得來。問如何是祖師西來意。師曰。盡言只履西歸去。問古人卷席意旨如何。師曰。何不禮拜歸堂。問如何是文殊門。師曰。千聖皆從此入。僧云。入后如何。師曰。想爾不識。僧禮拜。師曰。灼然。師乃曰。世尊良久迦葉起來白槌。馬師才升坐百丈出來卷席。可謂摩竭陀令已行。不可更教山僧重下注腳。然雖如是。久參高士莫訝周遮後學。上坐也須著些精彩。更若繁詞恐不及。珍重。

明州金鵝虛白禪師。僧問。如何是直截一路。師曰。鳥道羊腸。問如何是一體。師曰。駝驢豬狗。僧云。恁么則四生六道去也。師曰。啞。

蘇州翠峰山洪禪師。僧問

【現代漢語翻譯】現代漢語譯本：

師父開示大眾說：『如果這樣，那麼學人就謹慎地退下了。』師父說：『知道自己的過錯就一定要改正。』荊州軍清溪清禪師。有僧人問：『古路坦然，如何踐行？』師父說：『你是個行腳僧。』廬州萬杉廣智禪師。有僧人問：『如何是和尚的家風？』師父說：『山裡的家風就是這樣。』問：『如何是達摩祖師西來的真意？』師父說：『大眾都聽到了。』問：『以寂默為宗旨時如何？』師父說：『胡說八道。』問：『如何是徑直的一條路？』師父說：『繞了多少彎路？』問：『如何是最先的一句話？』師父說：『這個問題在後面。』問：『世尊（釋迦牟尼佛）拈花（拈起花朵）的意旨如何？』師父說：『你還領會得到嗎？』僧人說：『學人不會。』師父說：『多麼分明啊。』問：『世尊（釋迦牟尼佛）的三昧（禪定），迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）不知，如何是世尊的三昧？』師父說：『從哪裡得到這個訊息的？』問：『瑞雪滿庭，從何處降下？』師父說：『不要泄露真正的玄機。』問：『如何是無價寶？』師父說：『從什麼地方得來的？』問：『如何是祖師（達摩祖師）西來意？』師父說：『都說只穿著鞋子西歸去了。』問：『古人卷席（捲起坐席）的意旨如何？』師父說：『為什麼不禮拜后回禪堂？』問：『如何是文殊（文殊菩薩）門？』師父說：『千聖（眾多聖人）都從此門進入。』僧人說：『進入之後如何？』師父說：『想必你不認識。』僧人禮拜。師父說：『確實如此。』師父於是說：『世尊（釋迦牟尼佛）良久不語，迦葉（摩訶迦葉）站起來敲木槌。馬祖（馬祖道一禪師）才升座，百丈（百丈懷海禪師）出來卷席。』可謂摩竭陀（古印度摩揭陀國）的法令已經施行，不可再教山僧我來重複下註解。雖然如此，久參的高士不要驚訝我說話啰嗦，後學的學人也須要有些精彩之處。如果再說繁瑣的話恐怕來不及了。珍重。』明州金鵝虛白禪師。有僧人問：『如何是直截的一條路？』師父說：『鳥道羊腸。』問：『如何是一體？』師父說：『駝驢豬狗。』僧人說：『這樣說來，就是四生六道（四種生命形態和六道輪迴）了？』師父說：『啞。』蘇州翠峰山洪禪師。有僧人問：

【English Translation】 English version:

The master instructed the assembly, saying, 'If that's the case, then this student will respectfully withdraw.' The master said, 'If you know your faults, you must correct them.' Qingxi Qing Chan Master of Jingzhou Army. A monk asked, 'The ancient road is wide open, how should one tread it?' The master said, 'You are a traveling monk.' Wanshan Guangzhi Chan Master of Luzhou. A monk asked, 'What is the family style of the abbot?' The master said, 'The mountain family is just like this.' Asked, 'What is the true meaning of Bodhidharma's coming from the West?' The master said, 'The assembly has all heard it.' Asked, 'What about when silence is taken as the principle?' The master said, 'Nonsense.' Asked, 'What is the direct path?' The master said, 'How many detours have you taken?' Asked, 'What is the very first sentence?' The master said, 'That question comes later.' Asked, 'What is the meaning of the World-Honored One (Shakyamuni Buddha) picking up a flower (holding up a flower)?' The master said, 'Can you understand it?' The monk said, 'This student does not understand.' The master said, 'How clear it is!' Asked, 'The World-Honored One's (Shakyamuni Buddha) Samadhi (meditative absorption) is unknown to Kashyapa (Mahakashyapa, one of Shakyamuni Buddha's ten great disciples), what is the World-Honored One's Samadhi?' The master said, 'Where did you get this news?' Asked, 'The auspicious snow fills the courtyard, from where does it descend?' The master said, 'Do not reveal the true secret.' Asked, 'What is the priceless treasure?' The master said, 'Where did you get it from?' Asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said, 'It is all said that he went back west wearing only shoes.' Asked, 'What is the meaning of the ancients rolling up the mat (rolling up the sitting mat)?' The master said, 'Why not bow and return to the hall?' Asked, 'What is the gate of Manjushri (Manjushri Bodhisattva)?' The master said, 'All the sages (numerous sages) enter through this gate.' The monk said, 'What happens after entering?' The master said, 'I suppose you don't recognize it.' The monk bowed. The master said, 'Indeed.' The master then said, 'The World-Honored One (Shakyamuni Buddha) remained silent for a long time, and Kashyapa (Mahakashyapa) stood up and struck the gavel. As soon as Master Ma (Mazu Daoyi Chan Master) ascended the seat, Baizhang (Baizhang Huaihai Chan Master) came out and rolled up the mat.' It can be said that the laws of Magadha (ancient Indian kingdom of Magadha) have already been implemented, and I, this mountain monk, should not be asked to add further commentary. Even so, senior practitioners should not be surprised that I am verbose, and junior students must also have some brilliant points. If I say more verbose things, I'm afraid it will be too late. Take care.' Xubai Chan Master of Golden Goose Mountain in Mingzhou. A monk asked, 'What is the direct path?' The master said, 'A bird's path, a sheep's gut.' Asked, 'What is oneness?' The master said, 'Camels, donkeys, pigs, and dogs.' The monk said, 'In that case, it goes to the four births and six realms (four forms of birth and six realms of reincarnation)?' The master said, 'Dumb.' Hong Chan Master of Cuifeng Mountain in Suzhou. A monk asked:

。如何是翠峰境。師曰。只聞鶯鳥語。不見報春來。問如何是祖師西來意。師曰。堪嗟立雪僧。

洪州上藍普禪師。相國夏竦問。百骸俱潰散。那個是長老主人。師曰。前月二十日離蘄陽口。

功臣軻禪師法嗣

蘇州堯峰顥暹禪師。僧問。學人乍入叢林乞師一接。師曰去。問承教有言。是法平等無有高下。如何是平等法。師曰。堯峰高寶華低。曰恁么則卻成高下去也。師曰。情知爾恁么會聞雷聲。示眾曰。還聞雷聲么。還知起處么。若知起處便知身命落處。若也不知。所以古人道。不知天地者剛道有乾坤。不如喫茶去。問如何是道。師曰。夕死可矣。問如何是金剛力士。師曰。這裡用不著。問亡僧遷化向甚麼處去也。師曰。蒼天蒼天。乃曰。只如末後僧問亡僧遷化向甚麼處去也。山僧向他道蒼天蒼天。且道意落在甚麼處。莫是悲傷遷逝痛憶道人么。若乃恁么評論。實謂罔知去處。要知去處么。更不用久立歇去。上堂。冬去春來樓閣門開。若也入得不用徘徊。諸上座。還向這裡入得也未。若也入得。所以古人道。是處是彌勒無門無善財。若也入之未得。自是諸上座狂走。更不忉忉。久立珍重。

蘇州吳江聖壽志升禪師上堂。若論佛法更有甚麼事。所以道。古今山河古今日月古今人倫古今城廓。

【現代漢語翻譯】現代漢語譯本：問：如何是翠峰境？（翠峰境：指翠峰禪師所住持的境界）師（翠峰禪師）說：只聽見黃鶯在啼叫，卻不見報春花開放。問：如何是祖師西來意？（祖師西來意：指禪宗的根本宗旨）師說：真可嘆那立雪的僧人。（立雪僧：指慧可斷臂求法的故事，這裡指求法者）

洪州上藍普禪師。相國夏竦問：百骸俱潰散，那個是長老主人？（百骸俱潰散，那個是長老主人：指人死後身體分解，哪個是真正的自我？）師說：前月二十日離開蘄陽口。

功臣軻禪師法嗣

蘇州堯峰顥暹禪師。僧人問：學人初入叢林，乞求禪師指點。師說：去。問：承蒙教誨有言，『是法平等，無有高下』，如何是平等法？（是法平等，無有高下：出自《維摩詰經》，指佛法對一切眾生都是平等的，沒有高低之分）師說：堯峰高，寶華低。說：這樣說來，豈不是成了有高有低了嗎？師說：明知你會這樣理解，（就像）聽到雷聲一樣。（禪師）向大眾開示說：還聽見雷聲嗎？還知道雷聲從哪裡發出的嗎？如果知道雷聲從哪裡發出，便知道身命的歸宿。如果不知道，所以古人說：『不知道天地的人，偏要說有乾坤。』不如喝茶去。問：如何是道？（道：指宇宙的真理，人生的真諦）師說：即使晚上死去也可以了。（夕死可矣：語出《論語》，指如果早上明白了真理，晚上死去也心甘情願）問：如何是金剛力士？（金剛力士：佛教護法神）師說：這裡用不著。問：亡僧遷化後去了哪裡？（亡僧遷化：指僧人去世）師說：蒼天蒼天。於是說：就像最後那個僧人問亡僧遷化後去了哪裡，山僧我回答他說『蒼天蒼天』，且說我的意思落在哪裡？莫非是悲傷遷逝，痛惜道人嗎？如果這樣評論，實在是不知道去處。要知道去處嗎？更不用久站，歇息去吧。上堂開示：冬天過去春天到來，樓閣的門打開了。如果能夠進入，就不用徘徊。各位，還向這裡進入了嗎？如果已經進入，所以古人說：『到處都是彌勒，沒有門也沒有善財。』如果還沒有進入，那是各位自己狂妄奔走，更不用啰嗦，久站了，珍重。

蘇州吳江聖壽志升禪師上堂開示：如果談論佛法，還有什麼事呢？所以說：古今山河、古今日月、古今人倫、古今城廓。

【English Translation】 English version: Question: What is the realm of Cuifeng? (Cuifeng realm: refers to the realm where Zen Master Cuifeng resides) The Master (Zen Master Cuifeng) said: Only the song of the oriole is heard, but the arrival of spring is not seen. Question: What is the meaning of the Patriarch's coming from the West? (The meaning of the Patriarch's coming from the West: refers to the fundamental purpose of Zen Buddhism) The Master said: It is truly lamentable, that snow-standing monk. (Snow-standing monk: refers to the story of Huike cutting off his arm to seek the Dharma, here referring to those who seek the Dharma)

Zen Master Pu of Shanglan in Hongzhou. Chancellor Xia Song asked: When all the bones are scattered, who is the master of the elder? (When all the bones are scattered, who is the master of the elder: refers to when the body decomposes after death, who is the true self?) The Master said: I left Qiyangkou on the twentieth of last month.

Successor of Zen Master Ke of Gongchen

Zen Master Haoqian of Yaofeng in Suzhou. A monk asked: This student has just entered the monastery, begging the Master for guidance. The Master said: Go. Question: I have received the teaching that 'This Dharma is equal, without high or low,' what is the equal Dharma? (This Dharma is equal, without high or low: from the Vimalakirti Sutra, referring to the fact that the Buddha's teachings are equal to all beings, without distinction of high or low) The Master said: Yaofeng is high, Baohua is low. Said: In that case, wouldn't it become high and low? The Master said: Knowing that you would understand it this way, (like) hearing the sound of thunder. (The Zen Master) addressed the assembly, saying: Do you still hear the sound of thunder? Do you still know where the thunder originates? If you know where the thunder originates, then you know where life ends. If you do not know, therefore the ancients said: 'Those who do not know heaven and earth insist on talking about Qian and Kun.' It is better to go drink tea. Question: What is the Dao? (Dao: refers to the truth of the universe, the true meaning of life) The Master said: It is acceptable to die in the evening. (It is acceptable to die in the evening: from the Analects, referring to being willing to die in the evening if one understands the truth in the morning) Question: What is a Vajra warrior? (Vajra warrior: Buddhist guardian deity) The Master said: It is not needed here. Question: Where did the deceased monk go after transformation? (Deceased monk transformation: refers to the death of a monk) The Master said: Azure sky, azure sky. Then he said: Just like the last monk asked where the deceased monk went after transformation, I, the mountain monk, answered him 'Azure sky, azure sky,' and say, where does my meaning lie? Could it be grieving over the passing and mourning the Daoist? If you comment like this, you really don't know where to go. Do you want to know where to go? No need to stand for long, go rest. Ascending the hall to give instruction: Winter passes and spring arrives, the doors of the pavilion open. If you can enter, there is no need to hesitate. Everyone, have you entered here yet? If you have entered, therefore the ancients said: 'Everywhere is Maitreya, there is no door and no Sudhana.' If you have not entered, it is just that you are running around wildly, no need to be verbose, long standing, take care.

Zen Master Zhisheng of Shengshou in Wujiang, Suzhou, ascended the hall to give instruction: If we talk about the Buddha-dharma, what else is there? Therefore it is said: Ancient and modern mountains and rivers, ancient and modern sun and moon, ancient and modern human relations, ancient and modern cities.

喚作平等法門絕前後際。諸人還信得及么。若信得及依而行之。久立珍重。

杭州功臣開化守如禪師。上堂召大眾曰。還知道聖僧同諸人到這裡么。既勞尊降焉敢稽留。久立珍重。

棲賢湜禪師法嗣

杭州南山興教院惟一禪師。僧問。佛未出世時如何。師曰。白雲數重。曰出世后如何。師曰。青山一朵。問如何是道。師曰。刺頭入荒草。曰如何是道中人。師曰。乾屎橛。曰大耳三藏第三度為甚麼不見國師。師曰。腳跟下看。曰如何得見。師曰。草鞋跟斷。

安吉州西余體柔禪師上堂。一人把火自燼其身。一人抱冰橫屍于路。進前則觸途成滯。退後即噎氣填胸。直得上天無路入地無門。如今已不奈何也。良久曰。待得云消去。自然春到來。

真州定山惟素山主。僧問。如何是不遷義。師曰。暑往寒來。曰恁么則遷去也。師曰。啼得血流無用處。問達磨心印師已曉。試舉家風對眾看。師曰。門前有個長松樹。夜半子規來上啼。問知師洞達諸方旨臨機不答舊時禪。如何是新奇。師曰。若到諸方不得錯舉。曰學人慇勤于座右。莫不只此是新奇。師曰。折草量天。問如何是定山境。師曰。清風滿院。曰忽遇客來如何只待。師曰。莫嫌冷淡。乃曰。若論家風與境不易酬對。多見指定處所教他不得自

【現代漢語翻譯】現代漢語譯本：

這被稱為平等法門，超越了過去和未來。各位相信嗎？如果相信，就按照它去實行。站立很久了，請珍重。

杭州功臣開化守如禪師，上堂時對大眾說：『你們知道聖僧和各位一起來到這裡了嗎？既然各位如此費心降臨，我怎敢怠慢？』站立很久了，請珍重。

棲賢湜禪師的法嗣

杭州南山興教院惟一禪師。僧人問：『佛（Buddha）未出世時是怎樣的？』禪師說：『重重白雲。』僧人問：『出世后又是怎樣的？』禪師說：『一朵青山。』問：『什麼是道（the Way）？』禪師說：『刺破頭進入荒草。』問：『什麼是道中人？』禪師說：『乾屎橛（dry turd，比喻無用之物）。』問：『大耳三藏（Great-Eared Tripitaka Master，指唐僧）第三次為什麼沒見到國師（National Teacher）？』禪師說：『在腳跟下看。』問：『如何才能見到？』禪師說：『草鞋跟斷。』

安吉州西余體柔禪師上堂說：『一人拿著火焚燒自己，一人抱著冰橫屍在路邊。前進則處處受阻，後退則胸口憋悶。簡直是上天無路，入地無門。如今已經無可奈何了。』良久，說：『等到云消散去，自然春天就會到來。』

真州定山惟素山主。僧人問：『什麼是不遷義（the meaning of non-transience）？』禪師說：『暑往寒來。』僧人說：『這樣說來就是遷去了。』禪師說：『啼得血流也無用處。』問：『達磨（Bodhidharma）心印（mind seal）師父已經領悟，請舉出你的家風（family style）給大家看看。』禪師說：『門前有棵長松樹，半夜子規鳥來樹上啼叫。』問：『知道禪師您洞達各方宗旨，臨機應變不回答舊時的禪語，什麼是新奇之處？』禪師說：『如果到了各處，不得錯誤地引用。』僧人說：『學人我在您座位旁邊慇勤請教，莫非這就是新奇之處？』禪師說：『用草來測量天。』問：『什麼是定山（Mount Ding）的境界？』禪師說：『清風滿院。』問：『忽然有客人來，如何招待？』禪師說：『不要嫌棄冷淡。』於是說：『如果談論家風和境界，不容易應對。大多是指明處所，教他們不得自在。』

【English Translation】 English version:

This is called the Dharma gate of equality, transcending past and future. Do you all believe it? If you believe it, practice accordingly. I have been standing for a long time, please take care.

The Chan Master Shou Ru of Kaihua in Hangzhou Gongchen, addressing the assembly during a Dharma talk, said: 'Do you know that the Holy Monk and all of you have come here? Since you have taken the trouble to descend, how dare I delay you?' I have been standing for a long time, please take care.

A Dharma successor of Chan Master Shi of Qixian

Chan Master Weiyi of Xingjiao Monastery on Mount Nan in Hangzhou. A monk asked: 'What was it like before the Buddha (Buddha) appeared in the world?' The Master said: 'Layers upon layers of white clouds.' The monk asked: 'What is it like after he appeared in the world?' The Master said: 'A single green mountain.' Asked: 'What is the Way (the Way)?' The Master said: 'Piercing your head and entering the wild grass.' Asked: 'What is a person of the Way?' The Master said: 'A dry turd (dry turd, a metaphor for something useless).' Asked: 'Why didn't the Great-Eared Tripitaka Master (Great-Eared Tripitaka Master, referring to Tang Sanzang) see the National Teacher (National Teacher) for the third time?' The Master said: 'Look under your feet.' Asked: 'How can I see him?' The Master said: 'The straw sandal strap is broken.'

Chan Master Tirou of Xiyu in Anji Prefecture, in an ascending hall, said: 'One person holds fire and burns himself, one person embraces ice and lies dead on the road. Advancing, one encounters obstacles everywhere; retreating, one's chest is filled with suffocation. It is truly a case of no way to ascend to heaven, no door to enter the earth. Now there is nothing that can be done.' After a long pause, he said: 'When the clouds dissipate, naturally spring will arrive.'

Mountain Master Weisu of Dingshan in Zhenzhou. A monk asked: 'What is the meaning of non-transience (the meaning of non-transience)?' The Master said: 'Summer goes, winter comes.' The monk said: 'In that case, it is transient.' The Master said: 'Crying blood is useless.' Asked: 'Master, you have already understood the mind seal (mind seal) of Bodhidharma (Bodhidharma), please show us your family style (family style).' The Master said: 'In front of the gate there is a tall pine tree, and at midnight the cuckoo comes to sing on the tree.' Asked: 'Knowing that you, Master, have thoroughly understood the principles of all directions, and respond to the occasion without answering with old Chan phrases, what is new and unusual?' The Master said: 'If you go to various places, do not quote incorrectly.' The monk said: 'This student is diligently asking for instruction by your seat, is this not the new and unusual?' The Master said: 'Measuring the sky with grass.' Asked: 'What is the realm of Mount Ding (Mount Ding)?' The Master said: 'A clear breeze fills the courtyard.' Asked: 'If a guest suddenly arrives, how should I treat them?' The Master said: 'Do not dislike the coldness.' Then he said: 'If we talk about family style and realm, it is not easy to respond. Most often, they point out a place and teach them not to be at ease.'

在。曾有僧問大隨。如何是和尚家風。隨曰。赤土畫簸箕。又曰。肚上不貼榜。且問諸人作么生會。更有夾山雲門臨濟風穴。皆有此話播於諸方。各各施設不同。又作么生會。法無異轍殊途同歸。若要省力易會。但識取自家桑梓。便能紹得家業。隨處解脫應用現前。天地同根萬物一體。喚作衲僧眼睛。綿綿不漏絲毫。茍或於此不明。徒自竛竮辛苦。僧問。如何是佛。師曰。含齒戴髮。曰恁么則人人具足。師曰。遠之又遠。問牛頭未見四祖時如何。師曰。成家立業。曰見后如何。師曰。立業成家。問如何是定山路。師曰峭。曰履踐者如何。師曰險。問無上法王有大陀羅尼名為圓覺。流出一切清凈真如菩提涅槃。未審圓覺從甚麼處流出。師曰。山僧頂戴有分。曰恁么則信受奉行。師曰。依稀似曲才堪聽。問十二時中如何得與道相應。師曰。皇天無親唯德是輔。曰恁么則不假修證也。師曰。三生六十劫。

南嶽福嚴省賢禪師僧問。如何是福嚴境。師曰。畫也畫不及。僧云。如何是境中人。師曰。且子細。問師唱誰家曲宗風嗣阿誰。師曰。不因汝問我也不說。僧云。恁么則寶覺分枝去也。師曰。莫亂道。

袁州仰山智齊禪師初參諟禪師。諟問汝是甚處人。對曰。安州人。諟云。汝為甚麼卻不安。對曰。今日轉見病

【現代漢語翻譯】現代漢語譯本：有僧人問大隨禪師：『如何是和尚的家風？』大隨禪師回答：『用紅土在地上畫簸箕。』又說：『肚子上不貼榜文。』請問各位，你們如何理解？更有夾山、雲門、臨濟、風穴等禪師，都有類似的話語流傳於各地，各自的施設不同，又該如何理解？佛法沒有不同的途徑，不同的道路最終歸於同一個目標。如果想要省力容易理解，只要認識自己的家鄉，就能繼承家業，隨處解脫，應用就在眼前。天地同根，萬物一體，這叫做衲僧的眼睛，綿密不漏一絲一毫。如果對此不明白，只是徒勞地辛苦奔波。』僧人問：『什麼是佛？』禪師說：『含齒戴髮。』僧人說：『這樣說來，人人具足佛性？』禪師說：『相差很遠。』問：『牛頭禪師未見四祖道信時如何？』禪師說：『成家立業。』問：『見四祖后如何？』禪師說：『立業成家。』問：『如何是定山的路？』禪師說：『峭。』問：『行走在這條路上的人如何？』禪師說：『險。』問：『無上法王有大陀羅尼（dà tuó luó ní， महान् धारणी，偉大的咒語）名為圓覺（yuán jué，पूर्ण बोधि，完全覺悟），流出一切清凈真如（zhēn rú，तथाता，如是）菩提（pú tí，बोधि，覺悟）涅槃（niè pán，निर्वाण，寂滅）。請問圓覺從什麼地方流出？』禪師說：『山僧我頂戴領受有我的那一份。』問：『這樣說來，我們應該信受奉行？』禪師說：『依稀像是美妙的樂曲，才值得一聽。』問：『十二時中如何才能與道相應？』禪師說：『皇天無親，唯德是輔。』問：『這樣說來，就不需要修行和證悟了？』禪師說：『需要經歷三生六十劫。』

南嶽福嚴省賢禪師（Nányuè Fúyán Xǐngxián Chánshī）有僧人問：『如何是福嚴的境界？』禪師說：『畫也畫不出來。』僧人問：『如何是境界中的人？』禪師說：『且仔細看。』問：『禪師您唱的是誰家的曲調，宗風傳承自誰？』禪師說：『不因為你問，我也不會說。』僧人說：『這樣說來，是寶覺禪師的分支了？』禪師說：『不要亂說。』

袁州仰山智齊禪師（Yuánzhōu Yǎngshān Zhìqí Chánshī）最初參訪諟禪師（Shì Chánshī）。諟禪師問：『你是哪裡人？』回答說：『安州人。』諟禪師說：『你為什麼不安？』回答說：『今天更加感到不安。』

【English Translation】 English version: A monk once asked Great Sui: 'What is the family style of the Abbot?' Great Sui replied: 'Drawing a winnowing fan with red earth.' He also said: 'Not pasting a notice on the belly.' I ask you all, how do you understand this? Furthermore, Jiasan, Yunmen, Linji, and Fengxue all have similar sayings circulating in various places, each with different arrangements. How should these be understood? The Dharma has no different paths; different roads ultimately lead to the same goal. If you want to save effort and understand easily, just recognize your own hometown, and you can inherit the family business, liberation will be at hand, and application will be present. Heaven and earth share the same root, and all things are one body. This is called the eye of a monastic, meticulous and not missing a single bit. If you do not understand this, you will only be toiling in vain.' A monk asked: 'What is Buddha?' The Zen master said: 'Wearing teeth and hair.' The monk said: 'In that case, everyone is fully endowed with Buddha-nature?' The Zen master said: 'Far, far away.' Asked: 'What was Niu Tou Zen master like before he met the Fourth Patriarch Daoxin?' The Zen master said: 'Establishing a family and building a career.' Asked: 'What was he like after he met the Fourth Patriarch?' The Zen master said: 'Building a career and establishing a family.' Asked: 'What is the road to Ding Mountain like?' The Zen master said: 'Steep.' Asked: 'What about those who walk on this road?' The Zen master said: 'Dangerous.' Asked: 'The Supreme Dharma King has a great Dharani (dà tuó luó ní, महान् धारणी, great mantra) called Perfect Enlightenment (yuán jué, पूर्ण बोधि, complete enlightenment), which flows out of all pure Suchness (zhēn rú, तथाता, tathata), Bodhi (pú tí, बोधि, enlightenment), and Nirvana (niè pán, निर्वाण, nirvana). From where does Perfect Enlightenment flow?' The Zen master said: 'This mountain monk has a share in upholding and receiving it.' Asked: 'In that case, we should believe and practice it?' The Zen master said: 'It vaguely resembles a beautiful melody, only then is it worth listening to.' Asked: 'How can one be in accordance with the Tao in the twelve periods of the day?' The Zen master said: 'Imperial Heaven has no favorites, only virtue is its aid.' Asked: 'In that case, there is no need for cultivation and realization?' The Zen master said: 'It requires sixty kalpas over three lifetimes.'

Zen Master Shengxian of Fuyan Temple on Mount Nanyue (Nányuè Fúyán Xǐngxián Chánshī) A monk asked: 'What is the realm of Fuyan?' The Zen master said: 'It cannot be depicted even in a painting.' The monk asked: 'What is the person in the realm?' The Zen master said: 'Look carefully.' Asked: 'Whose tune does the Zen master sing, and from whom does the lineage of the school inherit?' The Zen master said: 'I wouldn't say it if you didn't ask.' The monk said: 'In that case, it is a branch of Zen Master Baojue?' The Zen master said: 'Don't speak carelessly.'

Zen Master Zhiqian of Yangshan in Yuanzhou (Yuánzhōu Yǎngshān Zhìqí Chánshī) initially visited Zen Master Shi (Shì Chánshī). Zen Master Shi asked: 'Where are you from?' He replied: 'From Anzhou.' Zen Master Shi said: 'Why are you not at peace?' He replied: 'Today I feel even more uneasy.'

源。諟云且道強惺惺。師遂禮拜。有頌曰。有口不能言。無舌能解語。惺惺猶是夢。何處有佛祖。

羅漢祖印行林禪師法嗣

真州長蘆贊禪師。僧問。拈槌舉拂即不問。如何是喝散白雲底意氣。師曰。吃棒。僧云。爭奈人天大眾何。師曰。罪不重科。問如何是佛法大意。師曰。老僧奉聖旨開堂。僧云。恁么則天人群生類皆承此恩力。師曰。知恩方解報。問一棒打破虛。空時如何。師曰。費力。僧云。恁么則百雜碎。師曰。只為終日區區。師乃曰。起動大眾。若於佛法中也無可得伸剖。諸人儘是久參先德達佛知見。不可更教這裡談禪說道。實為舉足動步不離道場。乃至林間宴坐經行無非佛事。良久曰。參。

福州支提昭愛禪師。僧問。如何是佛。師曰。牛兒不識虎。問如何是和尚家風。師曰。臂長衫袖短僧云。忽遇客來如何。師曰。離中虛坎中滿。

福州靈峰道誠禪師。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。那個古人恁么道。僧云。只如道吾有正法眼藏付囑迦葉。又作么生。師曰。不妨具眼。僧云。千聖不傳方是的。一言合道未為真。師曰。早是不合也。

袁州仰山擇和禪師。僧問。如何是祖師西來意。師曰。君子不廢游。問如來藏中以何為佛事。師曰。香風吹萎花。僧云。

【現代漢語翻譯】現代漢語譯本：源，就是說且道強惺惺（指自作聰明）。禪師於是禮拜。有頌語說：有口卻不能言語，沒有舌頭卻能解說真理。自作聰明仍然是夢幻，哪裡才能找到佛祖？

羅漢祖印行林禪師的法嗣

真州長蘆贊禪師。有僧人問：『拈起槌子舉起拂塵暫且不問，如何是喝散白雲的意氣？』禪師說：『吃棒！』僧人說：『奈何人天大眾呢？』禪師說：『罪不重罰。』問：『如何是佛法的大意？』禪師說：『老僧奉聖旨開堂說法。』僧人說：『如此說來，天人及一切眾生都承受此恩德之力。』禪師說：『知恩才能懂得報恩。』問：『一棒打破虛空時如何？』禪師說：『費力。』僧人說：『如此說來就百雜破碎了。』禪師說：『只因爲你終日區區於此。』禪師於是說：『驚動大眾。如果於佛法中也無可得，無可申剖。諸位都是久參先德，通達佛的知見。不可再教你們在這裡談禪說道。實際上舉足動步都不離道場，乃至林間宴坐經行，無非都是佛事。』良久說：『參！』

福州支提昭愛禪師。有僧人問：『如何是佛？』禪師說：『牛兒不認識老虎。』問：『如何是和尚的家風？』禪師說：『臂長衫袖短。』僧人說：『忽然有客人來如何應對？』禪師說：『離卦中虛，坎卦中滿。』

福州靈峰道誠禪師。有僧人問：『祖祖相傳傳祖印，禪師如今得法師承何人？』禪師說：『哪個古人這麼說？』僧人說：『只如道吾禪師有正法眼藏付囑給迦葉尊者，又作么生解釋？』禪師說：『不妨有眼力。』僧人說：『千聖不傳才是的，一言合道也未必真。』禪師說：『早就不合了。』

袁州仰山擇和禪師。有僧人問：『如何是祖師西來意？』禪師說：『君子不廢游。』問：『如來藏中以何為佛事？』禪師說：『香風吹萎花。』僧人說：

【English Translation】 English version: Source. It is said, 'Let's talk about being overly clever.' The master then bowed. There is a verse that says: 'Having a mouth but unable to speak, having no tongue but able to explain. Being overly clever is still a dream. Where can the Buddhas and patriarchs be found?'

Successor of Zen Master Zuyin Xinglin of Luohan

Zen Master Zan of Changlu in Zhenzhou. A monk asked, 'Setting aside the raising of the mallet and whisk, what is the meaning of the spirit that scatters white clouds?' The master said, 'Receive the stick!' The monk said, 'What about the multitude of humans and devas?' The master said, 'The crime is not severely punished.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'The old monk receives the imperial decree to open the hall.' The monk said, 'In that case, all humans, devas, and sentient beings receive this grace and power.' The master said, 'Knowing grace is understanding how to repay it.' Asked, 'What happens when a stick shatters emptiness?' The master said, 'Wasting effort.' The monk said, 'In that case, it's a complete mess.' The master said, 'It's all because you are preoccupied with this all day long.' The master then said, 'Disturbing the assembly. If there is nothing to be gained or explained in the Buddha-dharma, you are all long-time participants who understand the knowledge and views of the Buddha. I cannot teach you to talk about Zen here. In reality, every step you take is not separate from the Bodhimanda, and even sitting in meditation and walking in the forest are all Buddha-activities.' After a long while, he said, 'Participate!'

Zen Master Zhao'ai of Zhiti in Fuzhou. A monk asked, 'What is Buddha?' The master said, 'The ox does not recognize the tiger.' Asked, 'What is the family style of the abbot?' The master said, 'Long arms and short sleeves.' The monk said, 'What if a guest suddenly arrives?' The master said, 'The trigram Li is empty in the middle, and the trigram Kan is full in the middle.'

Zen Master Daocheng of Lingfeng in Fuzhou. A monk asked, 'The ancestral seal is passed down from ancestor to ancestor. From whom did the master receive the Dharma?' The master said, 'Which ancient person said that?' The monk said, 'Just like how Zen Master Daowu entrusted the treasury of the true Dharma eye to Venerable Kasyapa, how do you explain that?' The master said, 'It doesn't hurt to have good eyes.' The monk said, 'It is right that the thousand sages do not transmit it; one word that accords with the Way may not be true.' The master said, 'It's already not in accord.'

Zen Master Zehe of Yangshan in Yuanzhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A gentleman does not abandon travel.' Asked, 'What is done as Buddha-work within the Tathagatagarbha?' The master said, 'The fragrant wind blows and withers the flowers.' The monk said:

皆因今日也。師曰。更雨新好者。問如何是佛。師曰。真書梵字。示眾曰。法本不生今則無滅。無滅無生眼中金屑。古佛家風青天明月。

袁州崇勝道珍禪師僧問。如何是佛。師曰。更向什麼處覓。僧云。莫只這是。師曰。勿交涉。

綿州富樂智靜禪師。僧問。如何是佛法大意。師曰。六耳不同謀。僧云。意旨如何。師曰。逢人但恁么舉。

臨江軍慧力院紹珍禪師。僧問。金雞未鳴時如何。師曰。是何時節。曰鳴后如何。師曰。卻不知時。問師子未出窟時如何。師曰。在那裡。曰出窟后如何。師曰。且走。

洪州大寧院慶璁禪師。僧問。道泰不傳天子令。時人盡唱太平歌。未審師今意旨如何。師曰。山僧罪過。問如何是佛。師曰。須彌山。上堂。生死涅槃猶如昨夢。且道三世諸佛釋迦老子有甚麼長處。雖然如是莫錯會好。拍手一下便下座。問承古有言。東山西嶺青。未審意旨如何。師曰。東山西嶺青。雨下卻天晴。更問個中意。鵓鳩生鷂鷹。

續傳燈錄卷第十一(終)

續傳燈錄卷第十二目錄

大鑒下第十三世法雲秀禪師法嗣五十九人法雲惟白禪師保寧子英禪師仙巖景純禪師廣教守訥禪師慈濟聰禪師白兆圭禪師凈名法因禪師福嚴守初禪師德山仁繪禪師廣慧寶琳禪師霍丘歸才禪

【現代漢語翻譯】現代漢語譯本：皆因今日啊。禪師說：『再下點新雨就好了。』問：『什麼是佛？』禪師說：『用真書寫的梵字。』禪師開示大眾說：『法本來不生，現在也就無滅。無滅無生，眼中所見皆如金屑。古佛的家風，就像青天上的明月。』袁州崇勝道珍禪師，有僧人問：『什麼是佛？』禪師說：『還要向什麼地方去尋找？』僧人說：『莫非就是這個？』禪師說：『毫不相干。』綿州富樂智靜禪師，有僧人問：『什麼是佛法的大意？』禪師說：『六隻耳朵不能一起謀劃。』僧人說：『您的意思是？』禪師說：『遇到人就這麼提出來。』臨江軍慧力院紹珍禪師，有僧人問：『金雞未鳴叫時如何？』禪師說：『是什麼時節？』僧人說：『鳴叫后如何？』禪師說：『卻不知道時間了。』問：『獅子未出洞穴時如何？』禪師說：『在那裡。』僧人說：『出洞穴后如何？』禪師說：『快走！』洪州大寧院慶璁禪師，有僧人問：『道泰不傳天子令，時人盡唱太平歌，不知禪師您現在的意旨如何？』禪師說：『山僧的罪過。』問：『什麼是佛？』禪師說：『須彌山（Sumeru Mountain）。』禪師上堂開示：『生死涅槃猶如昨天的夢。且說三世諸佛、釋迦老子（Sakyamuni）有什麼長處？雖然如此，不要錯會了意思。』拍手一下便下座。問：『承古有言，東山西嶺青，不知意旨如何？』禪師說：『東山西嶺青，雨下卻天晴。更問個中意，鵓鳩生鷂鷹。』《續傳燈錄》卷第十一（終）《續傳燈錄》卷第十二目錄大鑒（Dajian）下第十三世法雲秀禪師（Fayun Xiu）法嗣五十九人：法雲惟白禪師（Fayun Weibai），保寧子英禪師（Baoning Ziying），仙巖景純禪師（Xianyan Jingchun），廣教守訥禪師（Guangjiao Shoune），慈濟聰禪師（Ciji Cong），白兆圭禪師（Baizhao Gui），凈名法因禪師（Jingming Fayin），福嚴守初禪師（Fuyan Shouchu），德山仁繪禪師（Deshan Renhui），廣慧寶琳禪師（Guanghui Baolin），霍丘歸才禪師（Huoqiu Guicai）。

【English Translation】 English version: All because of today. The Master said, 'It would be good if it rained a little more.' Asked, 'What is Buddha?' The Master said, 'Sanskrit written in true script.' Showing the assembly, he said, 'The Dharma is fundamentally unborn, so now there is no extinction. No extinction, no birth, gold dust in the eyes. The family style of the ancient Buddhas is like the bright moon in the blue sky.' Zen Master Daozhen of Chongshou Temple in Yuanzhou, a monk asked, 'What is Buddha?' The Master said, 'Where else are you going to look?' The monk said, 'Could it be just this?' The Master said, 'Not at all related.' Zen Master Zijing of Fule Temple in Mianzhou, a monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Six ears cannot conspire together.' The monk said, 'What is the meaning?' The Master said, 'Just bring it up like this when you meet people.' Zen Master Shaozhen of Huili Temple in Linjiang Army, a monk asked, 'What is it like when the golden rooster has not yet crowed?' The Master said, 'What time is it?' The monk said, 'What is it like after it crows?' The Master said, 'Then I don't know the time.' Asked, 'What is it like when the lion has not yet come out of its cave?' The Master said, 'It's in there.' The monk said, 'What is it like after it comes out of its cave?' The Master said, 'Run away!' Zen Master Qingcong of Daning Temple in Hongzhou, a monk asked, 'When the Dao is prosperous, the emperor's decree is not transmitted, and people all sing songs of peace. I wonder what your intention is now, Master?' The Master said, 'This mountain monk is at fault.' Asked, 'What is Buddha?' The Master said, 'Mount Sumeru.' The Master ascended the hall and instructed: 'Birth and death, Nirvana, are like a dream yesterday. And what are the strengths of the Buddhas of the three worlds, Sakyamuni? Although it is so, don't misunderstand.' He clapped his hands once and then descended from the seat. Asked, 'It is said of old, the eastern mountain and western ridge are green, I wonder what the meaning is?' The Master said, 'The eastern mountain and western ridge are green, when the rain falls, the sky clears. If you ask further about the meaning, a dove gives birth to a hawk.' 'Continuation of the Record of the Transmission of the Lamp', Volume Eleven (End) 'Continuation of the Record of the Transmission of the Lamp', Volume Twelve, Table of Contents The thirteenth generation under Dajian, Zen Master Fayun Xiu, had fifty-nine Dharma heirs: Zen Master Fayun Weibai, Zen Master Baoning Ziying, Zen Master Xianyan Jingchun, Zen Master Guangjiao Shoune, Zen Master Ciji Cong, Zen Master Baizhao Gui, Zen Master Jingming Fayin, Zen Master Fuyan Shouchu, Zen Master Deshan Renhui, Zen Master Guanghui Baolin, Zen Master Huoqiu Guicai.

師安國自方禪師香積用旻禪師瑞相子來禪師真空從一禪師乾明廣禪師開先智珣禪師甘露德颙禪師蔣山良策禪師吉祥訥禪師廣慧沖云禪師承天月禪師安福子勝禪師正覺道清禪師澄慧義端禪師北天王益禪師棲賢智柔庵主天禧慧嚴永禪師(已上二十八人見錄)明水法遜禪師德山妙湛禪師大愚如照禪師石霜居晦禪師興化當禪師興化凈甄禪師欽山繼明禪師三角清禪師時雍清禪師大別道常禪師巴焦宗諒禪師安豐法信禪師云峰又月禪師永慶惟簡禪師覺林遂禪師寶池慧月禪師天王義安禪師崇德仙禪師興教濟禪師薦福永堅禪師羅浮齊德禪師護國淳禪師普照有朋禪師靈鷲慧明禪師開和法颙禪師天峰佛印禪師元豐宗燈禪師神光道芳禪師禪慧法欽禪師兜率景常禪師穎叔蔣之奇居士(已上三十一人無錄)佛日才禪師法嗣九人夾山自齡禪師(見錄)千頃允良禪師廣教有全禪師寶巖靈禪師慧日道祥禪師千頃省孜禪師龜峰重仁禪師善權珊禪師龍興如邃禪師(已上八人無錄)長蘆應夫禪師法嗣二十五人洪濟宗頤禪師瑯邪宗初禪師龍蟠道成禪師普滿明禪師褒禪普禪師寶林道輝禪師云巖志願禪師等覺法思禪師壽春法岸禪師定山文彥禪師護國紹通禪師法寶德一禪師乾明寶慧禪師開聖覺禪師雪竇道榮禪師慧日智覺禪師(已上一十六人見錄)建隆智因禪師普光獻昭禪

【現代漢語翻譯】現代漢語譯本師安國禪師、方禪師香積、用旻禪師、瑞相子來禪師、真空從一禪師、乾明廣禪師、開先智珣禪師、甘露德颙禪師、蔣山良策禪師、吉祥訥禪師、廣慧沖云禪師、承天月禪師、安福子勝禪師、正覺道清禪師、澄慧義端禪師、北天王益禪師、棲賢智柔庵主、天禧慧嚴永禪師（以上二十八人見於記錄）。明水法遜禪師、德山妙湛禪師、大愚如照禪師、石霜居晦禪師、興化當禪師、興化凈甄禪師、欽山繼明禪師、三角清禪師、時雍清禪師、大別道常禪師、巴焦宗諒禪師、安豐法信禪師、云峰又月禪師、永慶惟簡禪師、覺林遂禪師、寶池慧月禪師、天王義安禪師、崇德仙禪師、興教濟禪師、薦福永堅禪師、羅浮齊德禪師、護國淳禪師、普照有朋禪師、靈鷲慧明禪師、開和法颙禪師、天峰佛印禪師、元豐宗燈禪師、神光道芳禪師、禪慧法欽禪師、兜率景常禪師、穎叔蔣之奇居士（以上三十一人未見於記錄）。佛日才禪師的法嗣有九人：夾山自齡禪師（見於記錄）、千頃允良禪師、廣教有全禪師、寶巖靈禪師、慧日道祥禪師、千頃省孜禪師、龜峰重仁禪師、善權珊禪師、龍興如邃禪師（以上八人未見於記錄）。長蘆應夫禪師的法嗣有二十五人：洪濟宗頤禪師、瑯邪宗初禪師、龍蟠道成禪師、普滿明禪師、褒禪普禪師、寶林道輝禪師、云巖志願禪師、等覺法思禪師、壽春法岸禪師、定山文彥禪師、護國紹通禪師、法寶德一禪師、乾明寶慧禪師、開聖覺禪師、雪竇道榮禪師、慧日智覺禪師（以上一十六人見於記錄）。建隆智因禪師、普光獻昭禪

【English Translation】 English version Master Anguo, Zen Master Xiangji of Fang, Zen Master Yongmin, Zen Master Ruixiang Zilai, Zen Master Zhenkong Congyi, Zen Master Qianming Guang, Zen Master Kaixian Zhixun, Zen Master Ganlu Deyong, Zen Master Jiangshan Liangce, Zen Master Jixiang Ne, Zen Master Guanghui Chongyun, Zen Master Chengtian Yue, Zen Master Anfu Zisheng, Zen Master Zhengjue Daoqing, Zen Master Chenghui Yiduan, Zen Master Beitianwang Yi, Hermit Zhijou of Qixian, Zen Master Tianxi Huiyan Yong (the above twenty-eight are recorded). Zen Master Mingshui Faxun, Zen Master Deshan Miaozhan, Zen Master Dayu Ruzhao, Zen Master Shishuang Juhui, Zen Master Xinghua Dang, Zen Master Xinghua Jingzhen, Zen Master Qinshan Jiming, Zen Master Sanjiao Qing, Zen Master Shiyong Qing, Zen Master Dabie Daochang, Zen Master Bajiao Zongliang, Zen Master Anfeng Faxin, Zen Master Yunfeng Youyue, Zen Master Yongqing Weijian, Zen Master Juelin Sui, Zen Master Baochi Huiyue, Zen Master Tianwang Yian, Zen Master Chongde Xian, Zen Master Xingjiao Ji, Zen Master Jianfu Yongjian, Zen Master Luofu Qide, Zen Master Huguo Chun, Zen Master Puzhao Youpeng, Zen Master Lingjiu Huiming, Zen Master Kaihe Fayong, Zen Master Tianfeng Foyin, Zen Master Yuanfeng Zongdeng, Zen Master Shenguang Daofang, Zen Master Chanhui Faqin, Zen Master Doushuai Jingchang, Layman Yingshu Jiang Zhiqi (the above thirty-one are not recorded). Zen Master Foritsu Cai had nine Dharma heirs: Zen Master Jiashan Ziling (recorded), Zen Master Qianqing Yunliang, Zen Master Guangjiao Youquan, Zen Master Baoyan Ling, Zen Master Huiri Daoxiang, Zen Master Qianqing Shengzi, Zen Master Guifeng Chongren, Zen Master Shanquan Shan, Zen Master Longxing Rusui (the above eight are not recorded). Zen Master Changlu Yingfu had twenty-five Dharma heirs: Zen Master Hongji Zongyi, Zen Master Langye Zongchu, Zen Master Longpan Daocheng, Zen Master Puman Ming, Zen Master Baochan Pu, Zen Master Baolin Daohui, Zen Master Yunyan Zhiyuan, Zen Master Dengjue Fasi, Zen Master Shouchun Fa'an, Zen Master Dingshan Wenyan, Zen Master Huguo Shaotong, Zen Master Fabao Deyi, Zen Master Qianming Baohui, Zen Master Kaisheng Jue, Zen Master Xuedou Daorong, Zen Master Huiri Zhijue (the above sixteen are recorded). Zen Master Jianlong Zhiyin, Zen Master Puguang Xianzhao

師寶林智皋禪師雍熙叔則禪師壽聖重洪禪師普滿法海禪師五峰普良禪師大愚喜禪師滁州寶林和尚(已上九人無錄)棲賢遷禪師法嗣五人王屋燈禪師法雨惟鎮禪師東明慧遷禪師(已上三人見錄)漳江寶泉禪師彰法文素和尚(已上二人無錄)開元智譚禪師法嗣二人開元宗祐禪師(見錄)南禪道誠禪師(無錄)善果演庵主法嗣一人玉池沖儼禪師(見錄)天寧楷禪師法嗣二十六人香山法成禪師大智齊璉禪師丹霞淳禪師凈因覺禪師資聖南禪師白水修已禪師石門元易禪師洞山道微禪師韶州誧禪師鹿門法燈禪師寶峰惟照禪師普賢善秀禪師太傅高世則居士(已上十三人見錄)龍門南禪師招提寶禪師大洪恭禪師大智　禪師靈巖應禪師合州鑒禪師少林江禪師景山居禪師慧日南禪師朝請崔公居士齊州善應禪師西京尼道深提刑楊居士(已上十三人無錄)大洪山報恩禪師法嗣五人大洪山守遂禪師(見錄)大洪山智禪師善光琎禪師大陽旦禪師西禪遠禪師(已上四人無錄)歸宗通禪師法嗣五人資福素月禪師同安慶通禪師子陵辨禪師羅漢法醫禪師開聖道彰和尚(已上三人無錄)福昌信禪師法嗣三人法興期禪師(見錄)善慶楚升禪師均慶清皞禪師(已上二人無錄)慈雲慶珰禪師法嗣二人廣慈道傳禪師虔州慈雲和尚(已上二人無錄)慧日堯禪師法嗣一人大隨

【現代漢語翻譯】現代漢語譯本：師寶林智皋禪師、雍熙叔則禪師、壽聖重洪禪師、普滿法海禪師、五峰普良禪師、大愚喜禪師、滁州寶林和尚（以上九人無記錄）。棲賢遷禪師的法嗣有五人：王屋燈禪師、法雨惟鎮禪師、東明慧遷禪師（以上三人有記錄），漳江寶泉禪師、彰法文素和尚（以上二人無記錄）。開元智譚禪師的法嗣有二人：開元宗祐禪師（有記錄），南禪道誠禪師（無記錄）。善果演庵主的法嗣有一人：玉池沖儼禪師（有記錄）。天寧楷禪師的法嗣有二十六人：香山法成禪師、大智齊璉禪師、丹霞淳禪師、凈因覺禪師、資聖南禪師、白水修已禪師、石門元易禪師、洞山道微禪師、韶州誧禪師、鹿門法燈禪師、寶峰惟照禪師、普賢善秀禪師、太傅高世則居士（以上十三人有記錄），龍門南禪師、招提寶禪師、大洪恭禪師、大智禪師、靈巖應禪師、合州鑒禪師、少林江禪師、景山居禪師、慧日南禪師、朝請崔公居士、齊州善應禪師、西京尼道深、提刑楊居士（以上十三人無記錄）。大洪山報恩禪師的法嗣有五人：大洪山守遂禪師（有記錄），大洪山智禪師、善光琎禪師、大陽旦禪師、西禪遠禪師（以上四人無記錄）。歸宗通禪師的法嗣有五人：資福素月禪師、同安慶通禪師、子陵辨禪師、羅漢法醫禪師、開聖道彰和尚（以上三人無記錄）。福昌信禪師的法嗣有三人：法興期禪師（有記錄），善慶楚升禪師、均慶清皞禪師（以上二人無記錄）。慈雲慶珰禪師的法嗣有二人：廣慈道傳禪師、虔州慈雲和尚（以上二人無記錄）。慧日堯禪師的法嗣有一人：大隨禪師。

【English Translation】 English version: Master Baolin Zhi Gao (寶林智皋) Chan Master, Yongxi Shu Ze (雍熙叔則) Chan Master, Shousheng Chong Hong (壽聖重洪) Chan Master, Puman Fa Hai (普滿法海) Chan Master, Wufeng Pu Liang (五峰普良) Chan Master, Dayu Xi (大愚喜) Chan Master, and the Abbot of Baolin (寶林) Monastery in Chuzhou (滁州) (the above nine are not recorded). The Dharma heirs of Chan Master Qixian Qian (棲賢遷) are five: Wangwu Deng (王屋燈) Chan Master, Fayu Wei Zhen (法雨惟鎮) Chan Master, Dongming Hui Qian (東明慧遷) Chan Master (the above three are recorded), Zhangjiang Baoquan (漳江寶泉) Chan Master, and Abbot Zhangfa Wen Su (彰法文素) (the above two are not recorded). The Dharma heirs of Kaiyuan Zhi Tan (開元智譚) Chan Master are two: Kaiyuan Zong You (開元宗祐) Chan Master (recorded), and Nanchuan Dao Cheng (南禪道誠) Chan Master (not recorded). The Dharma heir of Hermit Shanguo Yan (善果演) is one: Yuchi Chong Yan (玉池沖儼) Chan Master (recorded). The Dharma heirs of Tianning Kai (天寧楷) Chan Master are twenty-six: Xiangshan Fa Cheng (香山法成) Chan Master, Dazhi Qi Lian (大智齊璉) Chan Master, Danxia Chun (丹霞淳) Chan Master, Jingyin Jue (凈因覺) Chan Master, Zisheng Nan (資聖南) Chan Master, Baishui Xiu Yi (白水修已) Chan Master, Shimen Yuan Yi (石門元易) Chan Master, Dongshan Dao Wei (洞山道微) Chan Master, Shaozhou Pu (韶州誧) Chan Master, Lumen Fa Deng (鹿門法燈) Chan Master, Baofeng Wei Zhao (寶峰惟照) Chan Master, Puxian Shan Xiu (普賢善秀) Chan Master, and Layman Taifu Gao Shi Ze (太傅高世則) (the above thirteen are recorded), Longmen Nan (龍門南) Chan Master, Zhaoti Bao (招提寶) Chan Master, Dahong Gong (大洪恭) Chan Master, Dazhi (大智) Chan Master, Lingyan Ying (靈巖應) Chan Master, Hezhou Jian (合州鑒) Chan Master, Shaolin Jiang (少林江) Chan Master, Jingshan Ju (景山居) Chan Master, Huiri Nan (慧日南) Chan Master, Courtier Cui Gong (朝請崔公) Layman, Qizhou Shan Ying (齊州善應) Chan Master, Ni Daoshen (尼道深) of Xijing (西京), and Yang (楊) Commissioner (the above thirteen are not recorded). The Dharma heirs of Dahongshan Baoen (大洪山報恩) Chan Master are five: Dahongshan Shou Sui (大洪山守遂) Chan Master (recorded), Dahongshan Zhi (大洪山智) Chan Master, Shanguang Jin (善光琎) Chan Master, Dayang Dan (大陽旦) Chan Master, and Xi Chan Yuan (西禪遠) Chan Master (the above four are not recorded). The Dharma heirs of Guizong Tong (歸宗通) Chan Master are five: Zifu Su Yue (資福素月) Chan Master, Tongan Qing Tong (同安慶通) Chan Master, Ziling Bian (子陵辨) Chan Master, Luohan Fa Yi (羅漢法醫) Chan Master, and Abbot Kaisheng Dao Zhang (開聖道彰) (the above three are not recorded). The Dharma heirs of Fuchang Xin (福昌信) Chan Master are three: Faxing Qi (法興期) Chan Master (recorded), Shanqing Chu Sheng (善慶楚升) Chan Master, and Junqing Qing Hao (均慶清皞) Chan Master (the above two are not recorded). The Dharma heirs of Ciyun Qing Dang (慈雲慶珰) Chan Master are two: Guangci Dao Chuan (廣慈道傳) Chan Master, and Abbot Ciyun (慈雲) of Qianzhou (虔州) (the above two are not recorded). The Dharma heir of Huiri Yao (慧日堯) Chan Master is one: Dasui (大隨) Chan Master.

道開禪師(無錄)佛慧泉禪師法嗣五人清獻趙抃居士(一人見錄)幽谷祐禪師興國法雲禪師九峰殊甫禪師薦福忠實禪師(已上四人無錄)

續傳燈錄卷第十二目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十二

大鑒下第十三世

法雲秀禪師法嗣

東京法雲惟白佛國禪師靖江人。上堂。離婁有意白浪徒以滔天。罔象無心明珠忽然在掌。以手打一圓相召大眾曰。還見么。良久曰。看即有分。上堂。拈拄杖示眾曰。山僧住持七十餘日。未曾拈動這個而今不免現些少神通供養諸人。遂卓拄杖下座。上堂。過去已過去。未來且莫算。正當現在事。今朝正月半。明月正團圓。打鼓普請看。大眾看即不無。畢竟喚甚麼作月。休于天上覓。莫向水中尋。師有續燈錄三十卷入藏。后住明州天童云。

建康府保寧子英禪師錢塘人也。上堂拈拄杖曰。日月不能並明。河海不能競深。須彌不能同高。乾坤不能同固。聖凡智慧不及。且道這個有甚麼長處。良久曰。節目分明生來條直。冰雪敲開片片分。白雲點破承伊力。擊禪床下座。

溫州仙巖景純禪師。僧問。德山棒臨濟喝。和尚如何作用。師曰。老僧今日困。僧便喝。師曰。卻是爾惺惺。

寧國府廣教

【現代漢語翻譯】現代漢語譯本：道開禪師（無錄），是佛慧泉禪師的五位法嗣之一，清獻居士趙抃（僅一人被記錄）。其他還有幽谷祐禪師、興國法雲禪師、九峰殊甫禪師、薦福忠實禪師（以上四人均無記錄）。

《續傳燈錄》卷第十二目錄（終）大正藏第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第十二

大鑒下第十三世

法雲秀禪師法嗣

東京法雲惟白佛國禪師，靖江人。上堂開示：『離婁（傳說中的視力極好的人）有意，白浪也只是徒勞地滔天；罔象（傳說中的水怪）無心，明珠卻忽然出現在掌中。』用手畫一個圓相，召集大眾說：『還看見了嗎？』停頓良久說：『看即有分。』上堂開示：拈起拄杖向大眾展示說：『山僧（和尚自謙之稱）住持七十餘日，未曾拿起過這個，而今不免現些少神通供養諸位。』於是放下拄杖，走下座位。上堂開示：『過去已過去，未來且莫算。正當現在事，今朝正月半。明月正團圓，打鼓普請看。』大眾看即不無，究竟喚什麼作月？休于天上覓，莫向水中尋。師有《續燈錄》三十卷入藏。后住明州天童。

建康府保寧子英禪師，錢塘人。上堂拈起拄杖說：『日月不能並明，河海不能競深，須彌（佛教中的山名）不能同高，乾坤不能同固，聖凡智慧不及。』且道這個有什麼長處？停頓良久說：『節目分明生來條直，冰雪敲開片片分，白雲點破承伊力。』擊禪床下座。

溫州仙巖景純禪師。僧人問：『德山（德山宣鑒禪師）棒，臨濟（臨濟義玄禪師）喝，和尚如何作用？』師說：『老僧今日困。』僧人便喝。師說：『卻是爾惺惺。』

寧國府廣教

【English Translation】 English version: Chan Master Daokai (no record) was one of the five Dharma heirs of Chan Master Fohui Quan, Layman Qingxian Zhao Bian (only one recorded). Others include Chan Master Yougu You, Chan Master Xingguo Fayun, Chan Master Jiufeng Shufu, and Chan Master Jianfu Zhongshi (the above four have no records).

Continuation of the Transmission of the Lamp, Volume 12, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 12

Thirteenth Generation from Dajian

Dharma Heir of Chan Master Fayun Xiu

Chan Master Fayun Weibai of Foguo Temple in Tokyo was from Jingjiang. In his Dharma talk, he said, 'With intention, even Lou Lou's (a legendary figure with exceptional eyesight) efforts are in vain against the towering white waves; without intention, the pearl suddenly appears in the palm of Wangxiang (a legendary water monster).' He drew a circle in the air and asked the assembly, 'Do you see it?' After a long pause, he said, 'Seeing is having a share.' In another Dharma talk, he raised his staff and showed it to the assembly, saying, 'This old monk has been the abbot for over seventy days and has never raised this. Today, I will inevitably manifest a little supernatural power to offer to you all.' Then, he struck the ground with his staff and stepped down from the seat. In another Dharma talk, he said, 'The past is past, don't calculate the future. Focus on the present, today is the fifteenth day of the first month. The bright moon is perfectly round, beat the drums and invite everyone to see.' Everyone sees, but what do you call the moon? Don't seek it in the sky, don't look for it in the water. The Master has thirty volumes of 'Continuation of the Lamp Records' entered into the collection. Later, he resided at Tiantong Temple in Mingzhou.

Chan Master Ziying of Baoning Temple in Jiankang Prefecture was from Qiantang. In his Dharma talk, he raised his staff and said, 'The sun and moon cannot shine together, the rivers and seas cannot compete in depth, Mount Sumeru (a mountain in Buddhist cosmology) cannot be equally high, and heaven and earth cannot be equally solid. The wisdom of saints and ordinary beings cannot reach it.' What is the strength of this? After a long pause, he said, 'The joints are clear, born straight. The ice and snow are broken open, piece by piece, the white clouds are dotted, bearing its strength.' He struck the Zen platform and stepped down.

Chan Master Jingchun of Xianyan Temple in Wenzhou. A monk asked, 'Deshan's (Chan Master Deshan Xuanjian) stick, Linji's (Chan Master Linji Yixuan) shout, how does the Master use them?' The Master said, 'This old monk is tired today.' The monk then shouted. The Master said, 'It is you who are alert.'

Guangjiao of Ningguo Prefecture

守訥禪師(圓照上足時稱訥叔)僧問。如何是古今常存底句。師曰。鐵牛橫海岸。曰如何是衲僧正眼。師曰。針札不入。

興元府慈濟聰禪師。僧問。如何是道。師曰。此去長安三十七程。曰如何是道中人。師曰。撞頭磕額。問不是風動不是幡動。未審是甚麼動。師曰。低聲低聲。問如何是隨色摩尼珠。師曰。青青翠竹鬱鬱黃花。曰如何是正色。師曰。退後退後。問釋迦已滅彌勒未生。未審誰為導首。師曰。鐵牛也須汗出。曰莫便是為人處也無。師曰。細看前話。問如何是超佛越祖之談。師曰。陜府鐵牛。上堂。三乘教典不是真詮。直指本心未為極則。若是通心上士脫灑高流出來相見。乃顧視大眾曰休。上堂。終日孜孜相為。恰是牽牛上壁。大眾何故如此。貪生逐日區區去。喚不回頭爭奈何。上堂。一即一二即二。把定要津何處出氣。拈拄杖曰。彼自無瘡勿傷之也。卓一下下座。

安州白兆山通慧圭禪師上堂。幸逢嘉會須采異聞。既遇寶山莫令空手。不可他時後日門扇後壁角頭自說大話也。窮天地亙古今。則是當人一個自性。於是中間更無他物。諸人每日行時行著臥時臥著坐時坐著。只對語言時滿口道著。以至揚眉瞬目嗔喜愛憎寂默遊戲未始間斷。因甚麼不肯承當自家歇去。良由無量劫來愛慾情重生死路

【現代漢語翻譯】現代漢語譯本守訥禪師（圓照上足時稱訥叔）有僧人問：『什麼是古今常存的句子？』禪師說：『鐵牛橫臥在海岸。』僧人問：『什麼是衲僧的正眼？』禪師說：『針扎不入。』

興元府慈濟聰禪師。有僧人問：『什麼是道？』禪師說：『從這裡到長安有三十七程。』僧人問：『什麼是道中人？』禪師說：『撞頭磕額。』僧人問：『不是風動，不是幡動，請問是什麼在動？』禪師說：『低聲，低聲。』僧人問：『什麼是隨色摩尼珠（隨緣而顯現不同顏色的寶珠，比喻佛性）？』禪師說：『青青翠竹，鬱鬱黃花。』僧人問：『什麼是正色？』禪師說：『退後，退後。』僧人問：『釋迦（釋迦牟尼佛）已經滅度，彌勒（彌勒菩薩）尚未降生，請問誰是引導者？』禪師說：『鐵牛也須汗出。』僧人問：『莫非這就是為人處世的道理嗎？』禪師說：『仔細看看之前的話。』僧人問：『什麼是超佛越祖的談論？』禪師說：『陜府的鐵牛。』禪師上堂說法：『三乘教典（聲聞乘、緣覺乘、菩薩乘的教義）不是真正的詮釋，直指本心（直接揭示人的本性）也未達到極致。如果是有通達心性的上士，灑脫高邁之士，請出來相見。』於是環顧大眾說：『休。』禪師上堂說法：『終日勤勤懇懇地相互作為，恰如牽牛上墻。大眾為何如此？貪生逐日，區區而去，呼喚不回頭，又能怎麼樣呢？』禪師上堂說法：『一就是一，二就是二。把定要津（關鍵），從哪裡出氣？』拿起拄杖說：『它自己沒有瘡，不要去傷害它。』卓了一下，下座。

安州白兆山通慧圭禪師上堂說法：『有幸遇到這美好的集會，必須採擷奇異的見聞。既然遇到了寶山，不要空手而歸。不可他時後日，在門扇后、壁角頭自說大話。』窮盡天地，貫穿古今，則是當人一個自性（本性）。於是在這中間更沒有其他事物。諸位每日行走時行走著，睡覺時睡覺著，坐著時坐著。只是面對語言時滿口說著。以至揚眉瞬目，嗔喜愛憎，寂默遊戲，未曾間斷。因為什麼不肯承當自家，歇息下來？良由無量劫來，愛慾情重，生死路。

【English Translation】 English version Zen Master Shou Ne (when Yuanzhao Shangzu was called Uncle Ne) A monk asked: 'What is the ever-present phrase of ancient and modern times?' The master said: 'An iron ox lies across the coast.' The monk asked: 'What is the true eye of a mendicant monk?' The master said: 'A needle cannot penetrate it.'

Zen Master Cong of Ciji Temple in Xingyuan Prefecture. A monk asked: 'What is the Dao (the Way)?' The master said: 'It is thirty-seven stages from here to Chang'an.' The monk asked: 'What is a person on the Dao?' The master said: 'Bumping their head and hitting their forehead.' The monk asked: 'It is not the wind moving, it is not the banner moving, may I ask what is moving?' The master said: 'Lower your voice, lower your voice.' The monk asked: 'What is a Mani pearl (wish-fulfilling jewel) that changes color with its surroundings?' The master said: 'Green bamboo, lush yellow flowers.' The monk asked: 'What is the true color?' The master said: 'Step back, step back.' The monk asked: 'Shakyamuni (Shakyamuni Buddha) has already passed away, Maitreya (Maitreya Bodhisattva) has not yet been born, may I ask who is the guide?' The master said: 'Even an iron ox must sweat.' The monk asked: 'Could this be the way to deal with people?' The master said: 'Look closely at what was said before.' The monk asked: 'What is talk that transcends Buddhas and surpasses patriarchs?' The master said: 'The iron ox of Shan Prefecture.' The master ascended the platform and said: 'The teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are not the true explanation, and directly pointing to the original mind is not the ultimate. If there are superior scholars who understand the mind and are free and lofty, please come out and meet me.' Then he looked at the assembly and said: 'Stop.' The master ascended the platform and said: 'Working diligently all day long is like leading an ox up a wall. Why is the assembly like this? Greedily living day by day, going about trivial matters, what can be done if you call and they don't turn back?' The master ascended the platform and said: 'One is one, two is two. Where do you exhale when you hold onto the key point?' He picked up his staff and said: 'It has no wound itself, do not harm it.' He struck it once and descended the platform.

Zen Master Tonghui Gui of Baizhao Mountain in Anzhou ascended the platform and said: 'Fortunately, we have encountered this auspicious gathering, we must gather extraordinary news. Since we have encountered a treasure mountain, do not return empty-handed. Do not, at some later time, behind the door or in the corner, boast to yourselves.' Exhausting heaven and earth, penetrating ancient and modern times, is the self-nature (inherent nature) of the person right now. Therefore, there is nothing else in between. When you walk every day, you are walking; when you sleep, you are sleeping; when you sit, you are sitting. You are just speaking with your mouth full when facing language. Even raising your eyebrows, winking, being angry, loving, hating, being silent, and playing have never ceased. Why are you unwilling to accept your own self and rest? It is because of the heavy love and desire from countless kalpas (eons), the path of birth and death.

長。背覺合塵自生疑惑。譬如空中飛鳥。不知空是家鄉。水裡游魚。忘卻水為性命。何得自抑卻問傍人。大似捧飯稱饑臨河叫渴。諸人要得休去么。各請立地定著精神。一念回光豁然自照。何異空中紅日獨運無私。盤裡明珠不撥自轉。然雖如是。只為初機向上機關未曾踏著。且道。作么生是向上機。良久曰。仰面看天不見天。

廬州長安凈名法因禪師上堂。天上月圓人間月半。七八是數事卻難算。隱顯不辨即且置。黑白未分一句作么生道。良久曰。相逢秋色里共話月明中。上堂。祖師妙訣別無可說。直饒釘嘴鐵舌。未免弄巧成拙。凈名已把天機泄。

浮槎山福嚴守初禪師。僧問。如何是受用三昧。師曰。拈匙放筋。問如何是正直一路。師曰。踏不著。曰踏著后如何。師曰。四方八面。乃曰。若論此事。放行則曹溪路上月白風清。把定則少室峰前云收霧卷。如斯語論已涉多途。但由一念相應方信不從人得。大眾且道。從甚麼處得。良久曰。水流元在海月落不離天。上堂。即性之相一亙晴空。即相之性千波競起。若徹來源清流無阻。所以舉一念而塵沙法門頓顯。拈一毫而無邊剎境齊彰。且道文殊普賢在甚麼處。下坡不走快便難逢。便下座。

鼎州德山仁繪禪師。僧問。如何是不動尊。師曰。來千去萬。

【現代漢語翻譯】長（zhǎng，指時間長）。背離覺悟而迎合塵世，自然產生疑惑。譬如空中的飛鳥，不知道天空是它的家鄉；水裡的游魚，忘記了水是它的生命。為何要自我壓抑，反而去問旁邊的人？這就像捧著飯喊餓，站在河邊叫渴。各位想要停止這種狀態嗎？請各自站穩腳跟，集中精神。一旦念頭迴轉，智慧之光自然照亮自身，這與空中紅日獨自執行，毫無偏私，以及盤中的明珠無需撥動，自然旋轉，有什麼不同呢？雖然如此，這只是因為初學者向上的關鍵之處還沒有真正踏到。那麼，什麼是向上的關鍵呢？（停頓很久）抬頭看天，卻看不到天。

廬州長安凈名法因禪師上堂說法。天上的月亮是圓的，人間的月亮有圓有缺。七和八這些數字容易計算，事情卻難以算清。隱藏和顯現難以分辨暫且不說，黑和白尚未分明，該如何說出一句真話？（停頓很久）在秋色中相遇，一同談論明月。上堂說法。祖師的精妙訣竅沒有什麼可以多說的，即使能言善辯，也難免弄巧成拙。凈名已經泄露了天機。

浮槎山福嚴守初禪師。有僧人問：『什麼是受用三昧（sān mèi，佛教中的一種禪定狀態）？』禪師說：『拿起勺子，放下筷子。』問：『什麼是正直的一條路？』禪師說：『踏不著。』僧人問：『踏著之後如何？』禪師說：『四面八方。』於是禪師說：『如果談論這件事，放開則像曹溪（Cáoxī，禪宗六祖慧能弘法之地）路上月白風清，把持則像少室峰（Shàoshì fēng，少林寺所在地）前雲收霧散。』這樣的言論已經涉及很多方面，但只要一念相應，才能相信這不從他人處得來。各位，從什麼地方得來呢？（停頓很久）水流原本就在大海，月亮落下也不離開天空。』上堂說法。即性之相，如同萬里晴空；即相之性，如同千波競起。如果徹悟來源，清澈的流水便暢通無阻。所以，舉一個念頭，塵沙般的法門便頓然顯現；拈起一根毫毛，無邊剎境便同時彰顯。那麼，文殊（Wénshū，文殊菩薩）和普賢（Pǔxián，普賢菩薩）在哪裡呢？下坡不走，快速便捷的機會就難以遇到。』說完便下座。

鼎州德山仁繪禪師。有僧人問：『什麼是不動尊（bù dòng zūn，指佛或菩薩的堅定不移的狀態）？』禪師說：『來千去萬。』

【English Translation】 English version: Long (zhǎng, referring to a long time). Turning away from enlightenment and conforming to the world, doubts naturally arise. It's like a bird flying in the sky, unaware that the sky is its home; a fish swimming in the water, forgetting that water is its life. Why suppress oneself and ask others? It's like holding rice and claiming to be hungry, standing by the river and crying out for thirst. Do you all want to end this state? Please stand firm and concentrate your spirit. Once the thought turns back, the light of wisdom will naturally illuminate itself, which is no different from the red sun moving alone in the sky without selfishness, and the bright pearl in the plate turning by itself without being touched. However, this is only because the beginner has not truly stepped on the upward key. So, what is the upward key? (Pauses for a long time) Looking up at the sky, but not seeing the sky.

Chan Master Fayan (Fǎyīn) of Jingming (Jìngmíng) Monastery in Chang'an (Cháng'ān), Luzhou (Lúzhōu), gave a Dharma talk. The moon in the sky is round, the moon on earth is sometimes round and sometimes not. The numbers seven and eight are easy to calculate, but things are difficult to figure out. Let's put aside the difficulty of distinguishing between hidden and manifest. Before black and white are distinguished, how should one speak a true word? (Pauses for a long time) Meeting in the autumn scenery, talking about the bright moon together. Giving a Dharma talk. The wonderful secret of the patriarchs has nothing more to say. Even if one is eloquent, one will inevitably be clumsy. Jingming has already revealed the secret of heaven.

Chan Master Shou Chu (Shǒuchū) of Fuyan (Fúyán) Mountain in Fucha (Fúchá) asked: 'What is the Samadhi (sān mèi, a state of meditative absorption in Buddhism) of enjoyment?' The master said: 'Pick up the spoon, put down the chopsticks.' Asked: 'What is the straight path?' The master said: 'Cannot step on it.' The monk asked: 'What happens after stepping on it?' The master said: 'In all directions.' Then the master said: 'If we talk about this matter, letting go is like the moon shining brightly and the wind being clear on the road to Caoxi (Cáoxī, the place where the Sixth Patriarch Huineng propagated the Dharma), holding on is like the clouds clearing and the fog dissipating in front of Shaoshi Peak (Shàoshì fēng, the location of Shaolin Temple).' Such discussions have already involved many aspects, but only when one thought corresponds can one believe that this is not obtained from others. Everyone, from where is it obtained? (Pauses for a long time) The water flows originally in the sea, and the moon falls without leaving the sky.' Giving a Dharma talk. The aspect of the nature is like a clear sky for ten thousand miles; the nature of the aspect is like a thousand waves rising together. If the source is thoroughly understood, the clear stream will be unobstructed. Therefore, with one thought, the Dharma gates like dust and sand are suddenly revealed; with one hair, the boundless Buddha lands are simultaneously manifested. So, where are Manjushri (Wénshū, Manjushri Bodhisattva) and Samantabhadra (Pǔxián, Samantabhadra Bodhisattva)? If you don't go downhill, it will be difficult to encounter a fast and convenient opportunity.' After speaking, he stepped down from his seat.

Chan Master Renhui (Rénhuì) of Deshan (Déshān) in Dingzhou (Dǐngzhōu). A monk asked: 'What is the immovable one (bù dòng zūn, referring to the steadfast state of a Buddha or Bodhisattva)?' The master said: 'Coming a thousand, going ten thousand.'

曰恁么則腳跟不點地也。師曰。卻是汝會。上堂。至道無難唯嫌揀擇但莫憎愛洞然明白。山僧即不然。至道最難須是揀擇。若無憎愛爭見明白。

潭州道林廣慧寶琳禪師蘇州人。少習經論妙通精義。叩圓通禪師發明祖意。丞相王荊公深加器重。出世廣德興教。次移池陽景德廬山萬杉潭州道林。學者歸仰。僧問。德山棒臨濟喝。未審和尚如何為人。師曰。這聾漢。僧無語。師曰。非但患聾亦乃患啞。問淺聞深悟深聞不悟雲門道了。和尚作么生。師曰。頭戴天腳踏地。云學人未曉。師曰。有口不可閑卻。云若然者饑來吃飯困來眠。師曰。不妨會得好。乃曰。揚眉瞬目未當宗乘。舉古提今殘羹餿飯。一棒一喝未稱衲僧。踞坐思量傍觀者丑。且道作么生是衲僧本分事。常憶江南三月里。鷓鴣啼處百花香。又曰。云收岳面日上扶桑。颯颯寒風紛紛敗葉。瀟湘江內白浪滔天。廣慧門前地平如掌。若也知有底衲僧穩坐太平。其或未然不免撈天摸地。又上堂曰。近日稍春寒。寥寥宇宙寬。山河無隔礙。世界掌中觀。無口盧行者。饒舌見豐干。一日不相見。莫問舊時言。拈拄杖曰。會么。棒頭有眼明如日。要識真金火里看。又曰。今朝五月五。百草靈苗誰不睹。善財採藥與文殊。殺活臨機互為主。禪家流莫莽鹵。眨上眉毛好看取。

【現代漢語翻譯】現代漢語譯本：僧人問：『如果這樣說，豈不是腳跟不沾地？』禪師說：『正是你領會了。』禪師上堂說法：『至道原本不難，只在于有所揀擇。只要不憎不愛，就能通透明白。』我道林禪師卻不這樣認為。至道最難，必須有所揀擇。如果沒有憎愛，又怎能顯現明白？』潭州道林廣慧寶琳禪師，蘇州人。年輕時學習經論，精通其中奧義。拜訪圓通禪師，領悟了祖師禪的真意。丞相王荊公對他非常器重。後來到廣德寺弘揚佛法，之後又遷往池陽景德寺、廬山萬杉寺、潭州道林寺。學僧們都歸心仰慕。有僧人問：『德山（Deshan）禪師用棒打人，臨濟（Linji）禪師大聲呵斥，不知和尚您是如何教導弟子的？』禪師說：『你這聾子！』僧人無言以對。禪師說：『不僅是耳聾，而且還是個啞巴。』有僧人問：『淺顯地聽聞能有所悟，深入地聽聞反而不能領悟，雲門（Yunmen）禪師已經說過了。和尚您怎麼看？』禪師說：『頭頂著天，腳踩著地。』僧人說：『弟子不明白。』禪師說：『有口卻不能閑著。』僧人說：『如果這樣，飢餓了就吃飯，睏倦了就睡覺。』禪師說：『不妨領會得很好。』於是禪師說：『揚眉瞬目，都未契合宗乘。引經據典，不過是殘羹冷飯。一棒一喝，還不能稱為衲僧。坐著思量，旁觀者覺得醜陋。那麼，什麼是衲僧的本分事呢？』『常常憶起江南三月，鷓鴣啼叫的地方，百花盛開，香氣撲鼻。』又說：『雲霧消散，嶽麓山的真面目顯露出來，太陽從扶桑升起。颯颯寒風吹動，紛紛落葉飄零。瀟湘江內，白浪滔天。廣慧禪寺門前，地面平坦如掌。如果知道其中真意的衲僧，就能安穩地享受太平。如果還不明白，免不了到處撈天摸地。』禪師又上堂說法：『近日稍稍有些春寒，寥廓的宇宙顯得寬廣。山河沒有阻隔，世界就在掌中觀看。無口的盧行者（Lu Xingzhe），饒舌的見到了豐干（Fenggan）。一日不見，就不要問舊時的話語。』禪師拿起拄杖說：『明白了嗎？棒頭有眼，明亮如太陽。要識別真金，需要在火里鍛鍊。』又說：『今天五月五，各種靈草仙苗，誰沒有看見？善財童子（Sudhana）採藥，文殊菩薩（Manjusri）相助，殺與活，臨機應變，互為主導。禪宗的修行人，不要莽撞草率，仔細看看眉毛上的變化。』

【English Translation】 English version: A monk asked: 'If that's the case, isn't it that the heels don't touch the ground?' The Zen master said: 'Precisely, you understand.' The Zen master ascended the hall and said: 'The Great Way is not difficult, only avoid being selective. Just don't hate or love, and you will be thoroughly clear.' I, Zen Master Baolin of Daolin, don't think so. The Great Way is most difficult, one must be selective. If there is no hatred or love, how can clarity be seen?' Zen Master Baolin of Guanghui Daolin in Tanzhou, was a native of Suzhou. In his youth, he studied scriptures and treatises, mastering their profound meanings. He visited Zen Master Yuantong and awakened to the meaning of the Patriarchal Zen. Prime Minister Wang Jinggong deeply valued him. He first propagated the teachings at Guangde Temple, and later moved to Jingde Temple in Chiyang, Wanshan Temple in Lushan, and Daolin Temple in Tanzhou. Scholars admired and relied on him. A monk asked: 'Deshan (德山) Zen master used the staff, Linji (臨濟) Zen master shouted. I don't know how the master teaches people?' The Zen master said: 'You deaf man!' The monk was speechless. The Zen master said: 'Not only are you deaf, but you are also mute.' A monk asked: 'Hearing shallowly leads to deep understanding, hearing deeply leads to no understanding, Yunmen (雲門) has already said it. What does the master say?' The Zen master said: 'Head wearing the sky, feet stepping on the ground.' The monk said: 'This disciple does not understand.' The Zen master said: 'Having a mouth, one cannot keep it idle.' The monk said: 'If that's the case, when hungry, eat; when sleepy, sleep.' The Zen master said: 'It wouldn't hurt to understand it well.' Then the Zen master said: 'Raising eyebrows and blinking eyes do not accord with the essence of the sect. Citing the past and mentioning the present are just leftovers and stale food. A staff and a shout are not worthy of a mendicant monk. Sitting and contemplating is ugly in the eyes of onlookers. Then, what is the fundamental matter of a mendicant monk?' 'Often I remember the third month in Jiangnan, where the partridges sing and the hundred flowers are fragrant.' He also said: 'The clouds disperse, revealing the face of Mount Yue, the sun rises from Fusang. The whistling cold wind blows, and the fallen leaves flutter. Within the Xiangjiang River, white waves surge to the sky. In front of Guanghui Temple, the ground is as flat as a palm. If a mendicant monk knows the underlying truth, he can sit securely in peace. If not, he will inevitably be groping for the sky and touching the earth.' The Zen master also ascended the hall and said: 'Recently, it's been a bit chilly in the spring, the vast universe seems wide. Mountains and rivers have no barriers, the world is viewed in the palm of the hand. The mouthless Lu Xingzhe (盧行者), the talkative one saw Fenggan (豐干). If we don't see each other for a day, don't ask about old words.' The Zen master picked up his staff and said: 'Do you understand? The head of the staff has eyes, as bright as the sun. If you want to recognize true gold, you need to see it in the fire.' He also said: 'Today is the fifth day of the fifth month, who hasn't seen the various spiritual herbs and seedlings? Sudhana (善財童子) gathers herbs, Manjusri (文殊菩薩) assists, killing and giving life, adapting to the situation, mutually being the master. Practitioners of Zen, don't be rash and careless, take a good look at the changes on your eyebrows.'

信手拈來知不知。甜者甜兮苦者苦。

壽州霍丘歸才禪師。僧問。如何是祖師密密意。師曰。佛眼覷不見。云爲什麼覷不見。師曰。密密意。又問。一言相契時如何。師曰。丹霄顯露。僧云。不假一言時如何。師曰。帶水拖泥。問撥塵見佛時如何。師曰。眉長三尺。示眾曰。若於這裡悟去。迥脫根塵不拘文字。便乃坐斷報化佛頭。高步毗盧頂上。頓超三界物類無拘。妙用也變化。金毛師子向須彌山頂哮吼一聲。群魔膽裂。驀拈拄杖曰。休向清涼山裡埵根。且在霍丘城下拈出。還見么。若也以見見之為常見。無見見之為斷見。前來葛藤一時劃斷見即不見。還見么。良久曰。前村深雪裡。昨夜一枝開。

饒州安國自方禪師。上堂顧視大眾曰。還會么。一切見成不用絲毫心力。但盡凡心別無聖解。所以道。觀身實相觀佛亦然。前際不來后際不去今則無住。無住之本流出萬端。萬象森羅一時驗取。

澧州聖壽香積用旻禪師上堂。木馬衝開千騎路。鐵牛透過萬重關。木馬鐵牛即今在甚麼處。良久曰。驚起暮天沙上雁。海門斜去兩三行。

瑞州瑞相子來禪師。上堂顧視眾曰。夫為宗匠隨處提綱。應機問答殺活臨時。心眼精明那容妖怪。若也棒頭取證喝下承當。埋沒宗風恥他先作。轉身一路不在遲疑。一息

【現代漢語翻譯】信手拈來知不知，甜者甜兮苦者苦。

壽州霍丘歸才禪師（Guicai Chanshi of Huoqiu in Shouzhou）。有僧人問：『如何是祖師密密意？』（What is the secret intention of the Patriarch?）禪師說：『佛眼覷不見。』（The Buddha's eye cannot see it.）僧人問：『為什麼覷不見？』（Why can't it see it?）禪師說：『密密意。』（Secret intention.）又問：『一言相契時如何？』（What about when one word resonates?）禪師說：『丹霄顯露。』（The red sky is revealed.）僧人說：『不假一言時如何？』（What about when no word is needed?）禪師說：『帶水拖泥。』（Dragging mud and water.）問：『撥塵見佛時如何？』（What about when the dust is swept away and the Buddha is seen?）禪師說：『眉長三尺。』（Eyebrows are three feet long.）

禪師向大眾開示說：『若於這裡悟去，迥脫根塵不拘文字，便乃坐斷報化佛頭，高步毗盧頂上，頓超三界物類無拘，妙用也變化。』（If you awaken here, you will be completely free from the root dust and not bound by words. Then you will cut off the heads of the Reward and Transformation Buddhas, step high on the head of Vairocana (毗盧, the embodiment of Dharmakaya Buddha), and instantly transcend the three realms, and all things will be unconstrained. Wonderful function is also transformation.）『金毛師子向須彌山頂哮吼一聲，群魔膽裂。』（The golden-haired lion roars once on the summit of Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology), and the demons are terrified.）禪師突然拿起拄杖說：『休向清涼山裡埵根，且在霍丘城下拈出，還見么？』（Don't bury your roots in Mount Qingliang (清涼山, a famous Buddhist mountain); instead, pick it up under the city of Huoqiu. Do you see it?）『若也以見見之為常見，無見見之為斷見，前來葛藤一時劃斷見即不見，還見么？』（If you see with seeing, it is eternalism; if you see with non-seeing, it is nihilism. Cut off all the entanglements of the past at once. Seeing is not seeing. Do you see it?）良久說：『前村深雪裡，昨夜一枝開。』（In the deep snow of the village ahead, a branch bloomed last night.）

饒州安國自方禪師（Zifang Chanshi of Anguo in Raozhou）上堂，環顧大眾說：『還會么？一切見成不用絲毫心力，但盡凡心別無聖解。』（Do you understand? Everything is readily available without any mental effort. Just exhaust the ordinary mind, and there is no other holy understanding.）『所以道，觀身實相觀佛亦然，前際不來后際不去今則無住，無住之本流出萬端，萬象森羅一時驗取。』（Therefore, it is said that contemplating the true nature of the body is the same as contemplating the Buddha. The past does not come, the future does not go, and the present has no abiding. From the root of non-abiding, myriad things flow forth. Verify all the myriad phenomena at once.）

澧州聖壽香積用旻禪師（Yongmin Chanshi of Xiangji in Shengshou, Lizhou）上堂說：『木馬衝開千騎路，鐵牛透過萬重關。』（The wooden horse breaks through the road of a thousand riders, and the iron ox passes through ten thousand layers of barriers.）『木馬鐵牛即今在甚麼處？』（Where are the wooden horse and iron ox right now?）良久說：『驚起暮天沙上雁，海門斜去兩三行。』（Startled, the geese on the sand in the evening sky fly diagonally towards the sea gate in two or three rows.）

瑞州瑞相子來禪師（Zilai Chanshi of Ruixiang in Ruizhou）上堂，環顧大眾說：『夫為宗匠隨處提綱，應機問答殺活臨時，心眼精明那容妖怪。』（To be a master, one must set the standard everywhere, respond to opportunities with questions and answers, killing and giving life as needed. With a clear mind's eye, how can monsters be tolerated?）『若也棒頭取證喝下承當，埋沒宗風恥他先作。』（If you seek proof at the end of the staff and accept it under the shout, you will bury the ancestral style and be ashamed of others acting first.）『轉身一路不在遲疑，一息』（The path of turning around is without hesitation, one breath）

【English Translation】 Knowing or not knowing at hand. Sweet is sweet, bitter is bitter.

Zen Master Guicai (歸才禪師) of Huoqiu (霍丘) in Shouzhou (壽州). A monk asked, 'What is the secret intention of the Patriarch?' The Master said, 'The Buddha's eye cannot see it.' The monk asked, 'Why can't it see it?' The Master said, 'Secret intention.' Again, he asked, 'What about when one word resonates?' The Master said, 'The red sky is revealed.' The monk said, 'What about when no word is needed?' The Master said, 'Dragging mud and water.' He asked, 'What about when the dust is swept away and the Buddha is seen?' The Master said, 'Eyebrows are three feet long.'

The Master addressed the assembly, saying, 'If you awaken here, you will be completely free from the root dust and not bound by words. Then you will cut off the heads of the Reward and Transformation Buddhas, step high on the head of Vairocana (毗盧), and instantly transcend the three realms, and all things will be unconstrained. Wonderful function is also transformation.' 'The golden-haired lion roars once on the summit of Mount Sumeru (須彌山), and the demons are terrified.' The Master suddenly picked up his staff and said, 'Don't bury your roots in Mount Qingliang (清涼山); instead, pick it up under the city of Huoqiu. Do you see it?' 'If you see with seeing, it is eternalism; if you see with non-seeing, it is nihilism. Cut off all the entanglements of the past at once. Seeing is not seeing. Do you see it?' After a long silence, he said, 'In the deep snow of the village ahead, a branch bloomed last night.'

Zen Master Zifang (自方禪師) of Anguo (安國) in Raozhou (饒州) ascended the platform, looked around at the assembly, and said, 'Do you understand? Everything is readily available without any mental effort. Just exhaust the ordinary mind, and there is no other holy understanding.' 'Therefore, it is said that contemplating the true nature of the body is the same as contemplating the Buddha. The past does not come, the future does not go, and the present has no abiding. From the root of non-abiding, myriad things flow forth. Verify all the myriad phenomena at once.'

Zen Master Yongmin (用旻禪師) of Xiangji (香積) in Shengshou (聖壽), Lizhou (澧州) ascended the platform and said, 'The wooden horse breaks through the road of a thousand riders, and the iron ox passes through ten thousand layers of barriers.' 'Where are the wooden horse and iron ox right now?' After a long silence, he said, 'Startled, the geese on the sand in the evening sky fly diagonally towards the sea gate in two or three rows.'

Zen Master Zilai (子來禪師) of Ruixiang (瑞相) in Ruizhou (瑞州) ascended the platform, looked around at the assembly, and said, 'To be a master, one must set the standard everywhere, respond to opportunities with questions and answers, killing and giving life as needed. With a clear mind's eye, how can monsters be tolerated?' 'If you seek proof at the end of the staff and accept it under the shout, you will bury the ancestral style and be ashamed of others acting first.' 'The path of turning around is without hesitation, one breath'

不來還同死漢。大眾。直饒到這田地。猶是句語埋藏。未有透脫一路。敢問諸人。作么生是透脫一路。還有人道得么。若無山僧不免與諸人說破。良久曰。玉離荊岫寒光動。劍出豐城紫氣橫。

廬州真空從一禪師上堂。心鏡明鑑無礙。遂拈起拄杖曰。喚這個作拄杖即是礙。不喚作拄杖亦是礙。離此之外畢竟如何。要會么。礙不礙誰為對。大地山河廓然紛碎。

襄州鳳皇山乾明廣禪師上堂。日頭東畔出。月向西邊沒。來去急如梭。催人成白骨。山僧有一法堪為保命術。生死不相干。打破精魂窟。咄咄咄是何物。不是眾生不是佛。參。

廬山開先心印智珣禪師饒州人。試經得度志慕宗風。參圓通禪師發悟心要。眾推上首。遂住合淝之延昌。次遷開先。佛國禪師回奏紫方袍。都尉張公奏以心印師號。僧問。和尚出世將何為人。師曰。山形拄杖子。僧云。刁刀相似魚魯參差。師曰。朝三千暮八百。問趙州三等接人。未審和尚幾等接人。師曰。隨家豐儉。僧云。向上之機雖已曉。中下之根事若何。師曰。領取鉤頭意。莫認定盤星。問須菩提唱無說而顯道。和尚以何而顯道。師曰。山僧只似鐵。乃曰。極目青天無片云。萬象森羅全體露。若也擬議更商量。終是翻成個露布。久立歸堂喫茶去。又曰。平旦寅。扶桑

【現代漢語翻譯】現代漢語譯本：

『不來還同死漢』。各位。即使到了這種地步，仍然是語句的埋藏，沒有透脫的道路。請問各位，怎樣才是透脫的道路？有人能說出來嗎？如果沒有，老衲不免要為各位說破。良久后說：『玉從荊山顯現，寒光閃動；劍從豐城出土，紫氣橫貫。』（形容珍貴之物的出現）廬州真空從一禪師上堂說法：『心鏡光明澄澈，沒有阻礙。』於是拿起拄杖說：『把這個叫做拄杖，就是阻礙；不把它叫做拄杖，也是阻礙。』除此之外，究竟該如何？想要明白嗎？阻礙與不阻礙，誰來相對？大地山河，頓時粉碎。襄州鳳凰山乾明廣禪師上堂說法：『太陽從東邊升起，月亮向西邊落下。來去匆匆如梭，催人變成白骨。』老衲有一法，可以作為保命之術，生死不相干，打破精魂窟。『咄咄咄』，這是什麼？不是眾生，不是佛。參！廬山開先心印智珣禪師，饒州人。通過考試成為僧人，立志仰慕禪宗。參訪圓通禪師，領悟了心要。大眾推舉他為首座。於是住持合淝的延昌寺，後來遷往開先寺。佛國禪師上奏朝廷賜予他紫方袍，都尉張公上奏賜予他『心印師』的稱號。有僧人問：『和尚出世，將如何為人？』智珣禪師說：『山形拄杖子。』（形容樸實無華）僧人說：『刁刀相似，魚魯參差。』（比喻文字錯誤或事物相似而有差異）智珣禪師說：『朝三千，暮八百。』（形容變化無常）問：『趙州禪師有三等接人，未審和尚您是哪一等接人？』智珣禪師說：『隨家豐儉。』（比喻因人而異）僧人說：『向上之機雖然已經明白，中下根器的人該怎麼辦呢？』智珣禪師說：『領取鉤頭意，莫認定盤星。』（比喻不要執著于表面，要領會深層含義）問：『須菩提（Subhuti，佛陀的弟子）唱無說而顯道，和尚您用什麼來顯道？』智珣禪師說：『山僧只似鐵。』（比喻堅定不移）於是說：『極目青天無片云，萬象森羅全體露。若也擬議更商量，終是翻成個露布。』（比喻直指本心，無需多餘的解釋）說完，就回禪房喝茶去了。又說：『平旦寅，扶桑』（指清晨的太陽）。

【English Translation】 English version:

『Not coming is the same as a dead man.』 Everyone. Even reaching this point, it is still the burying of words, without a path of thorough release. May I ask everyone, what is the path of thorough release? Can anyone say it? If not, this old monk will have to explain it for everyone. After a long pause, he said: 『Jade emerges from Jing Mountain, its cold light flashing; a sword is unearthed from Fengcheng, its purple aura stretching across.』 (Describing the appearance of precious objects) Zen Master Zhenkong Congyi of Luzhou ascended the hall and said: 『The mirror of the mind is bright and clear, without obstruction.』 Thereupon, he picked up his staff and said: 『Calling this a staff is obstruction; not calling it a staff is also obstruction.』 Apart from this, what should one do? Do you want to understand? Obstruction or non-obstruction, who is the counterpart? The great earth and rivers are instantly shattered.』 Zen Master Qianming Guang of Phoenix Mountain in Xiangzhou ascended the hall and said: 『The sun rises from the east, the moon sets in the west. Coming and going as swiftly as a shuttle, urging people to become white bones.』 This old monk has a method that can be used as a life-preserving technique, unrelated to birth and death, breaking the spirit cave. 『Tut, tut, tut,』 what is this? It is neither sentient being nor Buddha. Investigate! Zen Master Xinyin Zhixun of Kaixian Temple on Mount Lu, was a native of Raozhou. He became a monk through examination, aspiring to the Zen tradition. He visited Zen Master Yuantong and realized the essence of the mind. The assembly elected him as their leader. Thereupon, he resided at Yanchang Temple in Hefei, and later moved to Kaixian Temple. Zen Master Foguo reported to the court and was granted a purple robe, and Commandant Zhang memorialized to grant him the title 『Mind Seal Master.』 A monk asked: 『When the abbot appears in the world, how will he act for the benefit of others?』 Zen Master Zhixun said: 『Mountain-shaped staff.』 (Describing simplicity and unadornment) The monk said: 『Similar to a dagger, with differences like fish and Lu.』 (Comparing textual errors or things that are similar but have differences) Zen Master Zhixun said: 『Three thousand in the morning, eight hundred in the evening.』 (Describing impermanence) He was asked: 『Zen Master Zhaozhou has three levels of receiving people, I wonder which level does the abbot use to receive people?』 Zen Master Zhixun said: 『According to the family's wealth or poverty.』 (Comparing adapting to different people) The monk said: 『Although the upward opportunity is already understood, what should be done for those of middle and lower capacity?』 Zen Master Zhixun said: 『Receive the meaning at the hook's head, do not fixate on the balance star.』 (Comparing not to be attached to the surface, but to understand the deeper meaning) He was asked: 『Subhuti (佛陀的弟子) sings of no-speaking and reveals the Way, what does the abbot use to reveal the Way?』 Zen Master Zhixun said: 『This old monk is just like iron.』 (Comparing steadfastness) Thereupon, he said: 『Looking far, the blue sky has not a single cloud, all phenomena are fully revealed. If you try to deliberate and discuss further, it will only turn into a public announcement.』 (Comparing directly pointing to the original mind, without the need for extra explanation) After speaking, he returned to his room to drink tea. He also said: 『At dawn, Yin, Fusang』 (Referring to the morning sun).

日出照何人。箇中未了奔南北。孰知大地一微塵。雖然如是。會得甚奇特。不會亦最親。又曰。擊鼓上來大家覷見。法法現前不勞鍛鍊。諸禪德為什麼如此。彼彼大丈夫為君通一線。又曰動靜不禪去來常定。萬派同源海云自異。可謂心境一如有何不可。然雖如是且道。衲僧分上還得也無。良久曰。天臺楖𣗖木。南嶽萬歲藤。又曰。握須彌于掌內。鑒十方于目前。且道是什麼人分上事。所以雲門大師云。三藏聖教在汝舌頭上。微塵諸佛在汝腳跟下。不如悟去好。忽若筑著磕著東西不辨南北不分底又作么生。良久曰。存得五湖明月在。不愁無處下金鉤。又曰。一法不通。萬緣方透。山河無隔礙。靈光觸處明。且道眼為什麼不見眉毛。只為住處太近未免衲僧取笑。既不恁么又作么生。缽盂無底尋常事。面無鼻孔笑殺人。

舒州甘露德颙禪師。僧問。知師已得圓通旨。未審如何指示人。師曰。晝見日。僧云。學人不會。師曰。夜見星。問如何是佛法大意。師曰。歌須搖頭哭須皺眉。問如何是最初一句。師曰。梁王不識。云未審意旨如何。師曰。獨自悽悽。示眾曰。旃檀林中更非他木。並是根生土長出現世間。花果枝條悉皆茂盛。優缽羅華時一現耳。直得聖凡聚首遠近同觀則不無。且道承誰覆蔭。良久曰。南山起云北山下

【現代漢語翻譯】現代漢語譯本太陽照耀著誰？那些尚未覺悟的人奔波于南北。誰知道整個大地不過是一粒微塵？即使是這樣，領會了又有什麼稀奇？不領會也最為親切。又說：『擊鼓上來，讓大家看清楚，一切法當下顯現，無需刻意鍛鍊。』各位禪師，為何如此？那些大丈夫們為你們打通一線生機。又說：『動與靜並非禪，來與去皆是常定。萬條河流同出一源，海上的雲彩各自不同。』可以說心境如一，又有什麼不可以？雖然如此，且說，衲僧的份上能得到嗎？良久后說：『天臺山的楖𣗖木，南嶽山的萬歲藤。』又說：『將須彌山握在掌中，在眼前照見十方世界。』且說這是什麼人的事？所以雲門大師說：『三藏聖教就在你的舌頭上，微塵諸佛就在你的腳跟下。』不如去領悟吧！如果撞到、碰到東西，無法分辨南北，又該怎麼辦？良久后說：『只要五湖的明月還在，就不愁沒有地方下金鉤。』又說：『一法不通，萬緣才能通透。山河沒有阻隔，靈光觸處光明。』且說眼睛為什麼看不見眉毛？只因爲住得太近，免不了被衲僧取笑。既然不是這樣，又該怎麼辦？缽盂沒有底是尋常事，臉上沒有鼻孔笑死人。

舒州甘露德颙禪師。有僧人問：『得知禪師已得圓通之旨，不知如何指示他人？』禪師說：『白天看見太陽。』僧人說：『學人不會。』禪師說：『夜晚看見星星。』問：『如何是佛法大意？』禪師說：『唱歌時要搖頭，哭泣時要皺眉。』問：『如何是最初一句？』禪師說：『梁武帝不識。』（僧人）說：『不知意旨如何？』禪師說：『獨自悽悽。』禪師向大眾開示說：『旃檀林中沒有其他的樹木，都是根生土長，出現在世間。花果枝條都茂盛。優缽羅華（Udumbara，祥瑞之花）時而出現。』直接讓聖凡聚集，遠近一同觀看，並非沒有。且說承受誰的庇廕？良久后說：『南山升起云，北山下雨。』

【English Translation】 English version The sun shines on whom? Those who have not yet awakened run around north and south. Who knows that the entire earth is just a speck of dust? Even so, what's so strange about understanding it? Not understanding it is also the most intimate. It is also said: 'Beat the drum and come up, let everyone see clearly, all dharmas manifest immediately, without deliberate practice.' Monks, why is this so? Those great heroes open up a line of life for you. It is also said: 'Movement and stillness are not Chan (Zen), coming and going are always constant. Ten thousand rivers come from the same source, the clouds on the sea are different from each other.' It can be said that the mind and environment are one, so what's impossible? Even so, tell me, can a monk get it? After a long silence, he said: 'The Torreya nucifera (Zelkova serrata) of Mount Tiantai, the Wisteria sinensis of Mount Nan Yue.' It is also said: 'Holding Mount Sumeru (Mount Meru, the central world-mountain in Buddhist cosmology) in the palm of the hand, seeing the ten directions in front of the eyes.' Tell me, whose affair is this? Therefore, Zen Master Yunmen (Ummon) said: 'The Tripitaka (Three Baskets, the Buddhist canon) is on your tongue, the Buddhas of dust motes are under your feet.' It is better to awaken! If you bump into something, and cannot distinguish north and south, what should you do? After a long silence, he said: 'As long as the bright moon of the Five Lakes is still there, there is no worry about not having a place to cast a golden hook.' It is also said: 'If one dharma is not understood, then ten thousand conditions can be penetrated. Mountains and rivers have no barriers, and spiritual light shines everywhere.' Tell me, why can't the eyes see the eyebrows? Just because they live too close, they cannot avoid being laughed at by the monks. Since it is not like this, what should it be like? A bowl without a bottom is a common thing, a face without nostrils is laughable.

Zen Master De'e of Ganlu Temple in Shuzhou. A monk asked: 'Knowing that the master has attained the meaning of perfect penetration, I don't know how to instruct others?' The master said: 'See the sun during the day.' The monk said: 'The student does not understand.' The master said: 'See the stars at night.' Asked: 'What is the general meaning of the Buddha-dharma?' The master said: 'Singing requires shaking the head, crying requires frowning.' Asked: 'What is the first sentence?' The master said: 'Emperor Wu of Liang did not recognize it.' (The monk) said: 'I don't know what the meaning is?' The master said: 'Alone and desolate.' The Zen master said to the assembly: 'There are no other trees in the sandalwood forest, they are all rooted and grown, appearing in the world. The flowers, fruits, branches, and leaves are all lush. The Udumbara (Udumbara, auspicious flower) flower appears from time to time.' Directly let the saints and ordinary people gather, and watch together from far and near, it is not without. Tell me, who's shelter are you under? After a long silence, he said: 'The clouds rise in the southern mountains, and it rains in the northern mountains.'

雨。上堂。早朝擊鼓勞動諸人。古佛叢林事不獲已。直饒德山一棒似倚天長劍。臨濟一句如旱地爆雷。儘是倚勢欺人無風起浪。山僧今日過犯彌天。留與諸方點檢。

江寧府蔣山慧炬良策禪師福州人。試經得度遊方參叩首。見六合孜禪師稍有發明。詣圓通禪師席下頓釋凝滯。出世華藏次遷鐘山。僧問。諸佛出世普為群生。和尚出世又且如何。師曰。拄杖未曾拈著。云與么則人天獲利。師曰。好領前話。云喏喏。師曰。這個衲僧猶較些子。乃曰。秋風索寞秋景蕭條。雁過長空燕離大廈。遊方禪客卜處安居。腰東輕囊手攜短錫。水邊松際去住無拘。雖然如是。忽有人問作么生是行腳底事。明眼人前如何只對。若是所得之者萬一無疑。後學初心亦須仔細。還會么。要知江上路。須問渡頭人。又曰。雪將殘分外寒。向火容易涉道艱難。好是和衣打睡。任他日上欄干。祖師沒要斷臂。吾徒莫作等閑。光陰荏苒人事多端。這邊綠水那邊青山。難難百年三萬六千日。看看便見鬢毛斑。山僧與么說話拖泥帶水。然雖如是。養子方知父慈。

太平州蕪湖縣吉祥訥禪師。僧問。昔日鳳凰臺畔已得圓通之機。今朝坐斷要津愿唱西來之曲。師曰。日出卯用處不須生善巧。云今日學人得聞于未聞也。師曰。心不負人面無慚色。云可謂

【現代漢語翻譯】現代漢語譯本：雨天。禪師升座說法。早晨敲鼓驚動了大家，在古老的佛寺叢林中也是不得已的事情。縱然德山禪師的一棒如倚天的長劍，臨濟禪師的一句棒喝如旱地裡的霹靂，也都是仗著聲勢欺人，無風也要掀起波浪。老衲我今天犯下的過錯實在太大，留給各方有識之士去評判吧。

江寧府（今南京）蔣山慧炬良策禪師，是福州人。通過考試成為僧人後，四處遊歷參訪。拜見六合孜禪師后略有所悟，到圓通禪師座下後，頓時解開了心中的疑惑。後來主持華藏寺，之後又遷到鐘山。有僧人問：『諸佛出世是爲了普度眾生，和尚您出世又是爲了什麼呢？』禪師說：『拄杖還沒拿起來呢。』僧人說：『這麼說來，人天都能獲得利益了。』禪師說：『好好領會剛才的話。』僧人應道：『是，是。』禪師說：『這個僧人還算不錯。』於是說道：『秋風蕭瑟，秋景凋零，大雁飛過長空，燕子離開了高樓大廈。雲遊四方的禪客們，選擇地方安頓下來，腰間繫著輕便的行囊，手裡拿著短小的錫杖，在水邊松林旁，來去自由自在。』雖然是這樣，如果有人問：『什麼是行腳（雲遊）的真諦？』在明眼人面前該如何回答呢？如果是已經有所得的人，自然不會有什麼疑問。但對於初學者來說，也需要仔細體會。明白了嗎？想要知道江上的路，就要去問擺渡的人。』又說：『雪將要融化的時候，格外寒冷，靠近火堆容易，但修行道路卻很艱難。最好是和衣而睡，任憑太陽升到高高的欄桿上。』祖師爲了求法，不惜斷臂，我們這些後輩不要把它當成一件平常的事情。時光飛逝，人世間的事情變化多端。這邊是綠水，那邊是青山。人生百年三萬六千日，轉眼間就會看到鬢髮斑白。老衲我這樣說話，有些拖泥帶水。雖然是這樣，養育了孩子，才知道父母的慈愛。』

太平州（今安徽當塗）蕪湖縣吉祥訥禪師。有僧人問：『過去在鳳凰臺邊，已經獲得了圓通的契機，今天坐鎮要津，希望您能唱出西來的妙曲。』禪師說：『太陽從卯時升起，用處不必生出巧妙。』僧人說：『今天學人聽到了前所未聞的道理。』禪師說：『心不愧人，面無慚色。』僧人說：『可謂…

【English Translation】 English version: Rain. The master ascends the Dharma seat. The morning drum disturbs everyone; it is unavoidable in an ancient Buddhist monastery. Even if Deshan's (Tokusan) staff is like a sky-reaching sword, and Linji's (Rinzai) shout is like thunder in dry land, they are all relying on power to intimidate people, stirring up waves where there is no wind. This old monk has committed a transgression that fills the sky today, leaving it to enlightened people everywhere to examine.

Jiangning Prefecture (now Nanjing), Jiangshan Huiju Liangce Zen Master, was a native of Fuzhou. After passing the examination to become a monk, he traveled around visiting teachers. After seeing Zen Master Liuhe Zi (Rokugōshi), he had a slight awakening. Upon reaching Zen Master Yuantong's (Entsuu) seat, he suddenly resolved his doubts. Later, he presided over Huazang Temple (Kegon-ji), and then moved to Zhongshan. A monk asked: 'The Buddhas appear in the world to universally save sentient beings. What is the purpose of the master's appearance in the world?' The master said: 'The staff has not yet been picked up.' The monk said: 'In that case, humans and devas will all benefit.' The master said: 'Understand the previous words well.' The monk replied: 'Yes, yes.' The master said: 'This monk is still not bad.' Then he said: 'The autumn wind is desolate, the autumn scenery is bleak, the geese fly across the sky, and the swallows leave the mansions. Wandering Zen travelers choose a place to settle down, with light bags around their waists and short staffs in their hands, going and staying freely by the water and among the pines.' Although it is like this, if someone asks: 'What is the true meaning of pilgrimage (wandering)?' How should one answer before enlightened people? If one has already attained something, there will naturally be no doubts. But for beginners, they also need to carefully understand. Do you understand? If you want to know the road on the river, you must ask the ferryman.' He also said: 'When the snow is about to melt, it is especially cold. It is easy to get close to the fire, but the path of cultivation is difficult. It is best to sleep with your clothes on, letting the sun rise high on the railing.' The patriarchs did not hesitate to cut off their arms to seek the Dharma; we descendants should not take it as an ordinary matter. Time flies, and things in the world change constantly. On this side is green water, and on that side are green mountains. Life is a difficult hundred years, 36,000 days, and in the blink of an eye, you will see your hair turn gray. This old monk's words are somewhat rambling. Although it is like this, only when you raise children do you know the kindness of parents.'

Taiping Prefecture (now Dangtu, Anhui), Wuhu County, Jixiang Ne Zen Master. A monk asked: 'In the past, at Phoenix Terrace, you had already obtained the opportunity for perfect understanding. Today, you are sitting in a vital position, and we hope you can sing the wonderful tune from the West (Bodhidharma's teachings).' The master said: 'The sun rises at the hour of mao (5-7 am), and there is no need to create cleverness in its use.' The monk said: 'Today, the student has heard a principle that has never been heard before.' The master said: 'If the heart is not ashamed of people, the face has no shame.' The monk said: 'It can be said that...'

清音通碧漢。古曲盡咸聞。師曰。逢人但恁么流通。乃曰。諸佛不出世。亦無有涅槃。祖師不西來。亦無所傳授。若一向恁么去。釋迦老子飲氣吞聲。放一線道過這邊來。便見有佛有祖有師有承。山僧到這裡。進前不得退後無門。不免露個訊息。也要大家知委。還相委悉么。良久曰。霹靂一聲驚宇宙。幾人猶在夢魂中。師到隱靜上堂曰。五峰影里雙澗聲中。草木青蔥煙雲澹佇。風光溢目觸處可觀。然雖如是。只如撞著道傍一句作么生道。還知落處么良久曰。玲瓏八面自回合。峭峻一方誰敢窺。復曰。嘯月吟春水石問。忘機嬴得此心閑。無端打破空狼籍。羞對白雲歸舊山。

廬州廣慧沖云禪師。僧問。如何是廣慧境。師曰。古柏含煙翠。喬松帶雪寒。云如何是境中人。師曰。一瓶凈水一籠燭。童子唸經僧坐禪。乃曰。法界性海非三界可觀。解脫法門絕一塵可視。蓋由性靈不等根器差殊故。諸佛出興隨緣設教。或茶坊酒肆徇器投機。或柳巷花街優遊自在。種種施為盡入薩婆若海。恁么說話恥他先聖。不見古人道。赤肉團上壁立千仞。百尺竿頭如何進步。良久曰。撒手到家人不識。更無一物獻尊堂。珍重。

廬州承天資福月禪師。僧問。如何是廬州境。師曰。千里風威肅。重城角韻清。云如何是境中人。師曰。

【現代漢語翻譯】現代漢語譯本清音響徹碧藍的漢水，古老的樂曲全部都能聽到。禪師說：『遇到人就這麼去流通。』於是說：『諸佛不出世，也沒有涅槃。祖師不從西邊來，也沒有什麼可以傳授的。』如果一直這樣下去，釋迦老子就要屏住呼吸，放一條路從這邊過來，才能看到有佛、有祖、有師、有傳承。山僧到了這裡，前進不得，後退無門，不得已透露一點訊息，也要讓大家知道。還明白嗎？』良久說：『霹靂一聲震驚宇宙，多少人還在夢中。』禪師到隱靜寺上堂說：『五峰倒影在水中，雙澗流水聲聲入耳，草木青翠，煙雲淡泊，風光充滿眼簾，處處都可觀賞。』即使這樣，如果遇到路邊的一句話，又該怎麼說呢？知道落腳點嗎？』良久說：『玲瓏八面自然聚合，峭拔峻險的一方誰敢窺視？』又說：『在嘯月吟春的水石之間發問，忘卻機心才贏得此心清閑。無端打破虛空，狼狽不堪，羞於面對白雲回到舊山。』

廬州廣慧沖云禪師。僧人問：『什麼是廣慧的境界？』禪師說：『古老的柏樹含著煙霧呈現翠綠色，高大的松樹帶著雪顯得寒冷。』僧人問：『什麼是境界中的人？』禪師說：『一瓶乾淨的水，一籠蠟燭，童子在念經，僧人在坐禪。』於是說：『法界性海不是三界可以觀察到的，解脫的法門也不是一塵可以看見的。』大概是因為性靈不同，根器有差別，所以諸佛出現，隨著因緣設立教化。或者在茶館酒肆，順應器皿投合時機；或者在柳巷花街，悠遊自在。種種作為都進入薩婆若海（Sarvajna-sagara，一切智海）。這樣說話，會羞辱了先聖。不見古人說：『在赤肉團上壁立千仞，百尺竿頭如何進步？』良久說：『撒手歸家，家裡人也不認識，更沒有一樣東西可以獻給尊堂。珍重。』

廬州承天資福月禪師。僧人問：『什麼是廬州的境界？』禪師說：『千里風威嚴，重重城池角樓的韻律清越。』僧人問：『什麼是境界中的人？』禪師說：

【English Translation】 English version The clear sound penetrates the blue Han River, and all the ancient melodies can be heard. The master said, 'When you meet people, just circulate it like this.' Then he said, 'The Buddhas do not appear in the world, nor is there Nirvana. The Patriarchs did not come from the West, nor is there anything to transmit.' If it continues like this, Shakyamuni Buddha will hold his breath and release a path from this side, then you will see that there are Buddhas, Patriarchs, teachers, and transmissions. When this mountain monk arrives here, he cannot advance, and there is no way to retreat, so he cannot help but reveal a message, and he wants everyone to know. Do you understand?' After a long pause, he said, 'A thunderclap startles the universe, and how many people are still in their dreams.' The master went to Yin Jing Temple and said in his sermon, 'The shadows of the Five Peaks are reflected in the water, the sound of the Double Streams enters the ears, the grass and trees are verdant, the smoke and clouds are light, the scenery fills the eyes, and everything is worth seeing.' Even so, if you encounter a sentence on the roadside, what should you say? Do you know where it lands?' After a long pause, he said, 'The exquisite eight sides naturally converge, who dares to peek at the steep and precipitous side?' He also said, 'Questioning among the water and stones while whistling at the moon and chanting about spring, forgetting the scheming mind wins this heart's leisure. Breaking the void for no reason, in a state of utter disarray, ashamed to face the white clouds returning to the old mountain.'

Chan Master Chong Yun of Guanghui Temple in Luzhou. A monk asked, 'What is the realm of Guanghui?' The master said, 'The ancient cypress trees contain smoke and are verdant, the tall pine trees carry snow and appear cold.' The monk asked, 'What is the person in the realm?' The master said, 'A bottle of clean water, a cage of candles, a young boy reciting scriptures, and a monk sitting in meditation.' Then he said, 'The Dharma realm and the ocean of nature cannot be observed by the Three Realms, and the Dharma gate of liberation cannot be seen by a single speck of dust.' It is probably because the nature of spirits is different and the capacities of the roots are different, so the Buddhas appear and establish teachings according to conditions. Or in teahouses and wine shops, they cater to the vessels and seize the opportunity; or in willow lanes and flower streets, they are leisurely and at ease. All kinds of actions enter the Sarvajna-sagara (Sarvajna-sagara, the ocean of all-knowing wisdom). Speaking like this would shame the ancient sages. Don't you see the ancients saying, 'A thousand ren (ancient Chinese unit of length) of cliffs stand on a lump of red flesh, how can you advance from the top of a hundred-foot pole?' After a long pause, he said, 'Releasing your grip and returning home, even your family won't recognize you, and there's nothing to offer to the ancestral hall. Treasure this.'

Chan Master Yue of Cheng Tian Zi Fu Temple in Luzhou. A monk asked, 'What is the realm of Luzhou?' The master said, 'The wind's majesty is stern for a thousand miles, and the rhythm of the corner towers of the heavy city is clear and melodious.' The monk asked, 'What is the person in the realm?' The master said:

歌廉雖起褲襦詠。借寇難留柱石材。乃曰。信知此事西竺首傳迦葉。域中祖令剛行東土后付盧公。教外真風不墜。分燈列派徇器投機。自古及今聖賢間出。豈可以小根小智而能紹續祖宗。發顯真猷稱揚斯事。然雖如是事無一向。豈不見先德道。最初說法者不知有末後句。末後說法者不知有最初句。最初句即且置。作么生是末後句。還有道得么。良久曰。珍重。

南京寧陵安福子勝禪師。僧問。若立一塵家國興盛。不立一塵時如何。師曰。有眼無耳朵。六月火邊坐。僧便歸眾。師曰。三十六計走為上計。隨後便打。乃曰。問處風馳電卷。答處海納眾流。何也且大道虛曠孰以言宣。法無去來本非出沒。自今及古何曾有異。靈光不昧體露真常。心本空寂境自不生。境既不生性本常住。可謂一切諸法皆悉圓成。是故先覺有言。法本法無法。無法法亦法。今付無法時。法法何曾法。諸仁者。他無恁么告報諸人。何不直下承當。若也承當得去。能于般若光中游華藏世界。縱橫自在妙用無邊。擬識思量翻成露布。毫釐情念事相不忘。往復輪迴何有休息。殊不知凡之與聖皆是虛名。異相劣形本來幻色。若能自信曠劫塵勞冰消瓦解。如是則十方世界一口吞盡。何處更有一絲毫為隔為礙。雖然如是。敢問諸人。只如達磨西來九年冷坐

【現代漢語翻譯】現代漢語譯本：即使歌廉（Gelian，人名）開始吟唱褲襦，借來的寇恂（Kou Xun，人名）也難以成為國家的棟樑之材。於是說：『確實知道這件事，西竺（Xizhu，古印度）最初由迦葉（Kasyapa，佛教中的一位重要弟子）傳授，中土（Zhongtu，中國）的祖師命令剛正地在東土（Dongtu，中國）傳揚，後來交付給盧公（Lu Gong，人名）。教外的真正風範沒有衰落，分燈傳法，各派順應根器和機緣。自古至今，聖賢不斷涌現，怎麼可以用小根器和小智慧來繼承祖宗的事業，發揚真正的謀略，稱揚這件事呢？』雖然如此，事情沒有一成不變的。難道沒聽說過先德（xiande，先賢）說過：『最初說法的人不知道有末後句，末後說法的人不知道有最初句。』最初句暫且放下，什麼是末後句？還有人能說得出來嗎？良久之後說：『珍重。』

南京寧陵安福子勝禪師（Nanjing Ningling Anfu Zisheng Chanshi，禪師名號）。有僧人問：『如果立起一塵，家國就會興盛，如果不立一塵時，又會如何？』禪師說：『有眼無耳朵，六月在火邊坐。』僧人便回到大眾中。禪師說：『三十六計，走為上計。』隨後就打。於是說：『提問時如風馳電掣，回答時如大海容納眾流。』為什麼呢？大道虛曠，誰能用語言表達？法沒有來去，本來就沒有出現和消失。從古至今，何曾有過差異？靈光不昧，本體顯露真常。心本來空寂，境界自然不生。境界既然不生，自性本來常住。可以說一切諸法都完全圓成。所以先覺（xianjue，先覺者）說：『法本是無法，無法也是法。現在交付無法時，法法何曾是法？』各位仁者，他沒有這樣告訴你們，為什麼不直接承擔？如果能夠承擔得去，就能在般若（Prajna，智慧）的光中游歷華藏世界（Huazang Shijie，佛教宇宙觀中的一個世界），縱橫自在，妙用無邊。如果想要用意識去認識和思量，反而會變成公開的告示。哪怕只有一絲一毫的情念，對事相念念不忘，往復輪迴，哪裡有休息的時候？殊不知凡夫和聖人都是虛名，不同的相貌和低劣的形體本來就是虛幻的。如果能夠自信，曠劫的塵勞就會像冰消瓦解一樣。這樣，十方世界就能一口吞盡，哪裡還有一絲一毫的隔閡和障礙？雖然如此，敢問各位，就像達磨（Bodhidharma，禪宗初祖）西來，九年冷坐

【English Translation】 English version: Even if Gelian (person's name) starts chanting about trousers and skirts, the borrowed Kou Xun (person's name) would hardly become a pillar of the state. Therefore, it is said: 'Indeed, this matter is known to have been first transmitted by Kasyapa (an important disciple in Buddhism) in Xizhu (ancient India), and the ancestral decree in Zhongtu (China) was righteously propagated in Dongtu (China), later entrusted to Lu Gong (person's name). The true spirit outside the teachings has not declined; distributing the lamps and transmitting the Dharma, each school adapts to the capacity and opportunity. From ancient times to the present, sages and worthies have emerged continuously. How can one use small roots and small wisdom to inherit the ancestral undertakings, promote true strategies, and praise this matter?' Although this is so, things are not always the same. Haven't you heard the former worthies (xiande) say: 'The one who first speaks the Dharma does not know the last sentence, and the one who speaks the Dharma last does not know the first sentence.' Let's put aside the first sentence for now. What is the last sentence? Is there anyone who can say it? After a long silence, he said: 'Take care.'

Zen Master Zisheng of Anfu in Ningling, Nanjing (Zen master's title). A monk asked: 'If one dust is established, the family and the state will prosper. If one dust is not established, what will happen?' The Zen master said: 'Having eyes but no ears, sitting by the fire in June.' The monk then returned to the assembly. The Zen master said: 'Of the thirty-six strategies, running away is the best.' Then he struck. Therefore, it is said: 'The question is like lightning and thunder, the answer is like the ocean accepting all streams.' Why? The great path is vast and empty, who can express it in words? The Dharma has no coming and going, originally there is no appearance and disappearance. From ancient times to the present, has there ever been any difference? The spiritual light is not obscured, the essence reveals true constancy. The mind is originally empty and still, the realm naturally does not arise. Since the realm does not arise, the nature is originally constant. It can be said that all Dharmas are completely perfected. Therefore, the former enlightened ones (xianjue) said: 'Dharma is originally no-dharma, and no-dharma is also Dharma. Now, when no-dharma is entrusted, what Dharma has ever been Dharma?' All of you, he did not tell you this, why not directly take responsibility? If you can take responsibility, you can travel in the light of Prajna (wisdom) and roam the Huazang World (a world in Buddhist cosmology), freely and without limit, with boundless wonderful functions. If you want to know and contemplate with consciousness, it will turn into a public announcement. Even if there is only a trace of emotion, and you are mindful of phenomena, going back and forth in reincarnation, where is there rest? It is not known that ordinary people and saints are just empty names, and different appearances and inferior forms are originally illusory. If you can have confidence, the dust and toil of countless kalpas will melt away like ice. In this way, the ten directions of the world can be swallowed in one gulp, where is there any separation or obstacle? Although this is so, I dare to ask everyone, just like Bodhidharma (the first patriarch of Zen) came from the West and sat coldly for nine years.

。個什麼。良久曰。不要疑著。又上堂曰。萬木蕭疏群峰錯落。嚴松古柏四季長青。林下相逢更說什麼。若也揚眉瞬目。又是鬼弄精魂。更或拈拂敲床。大似隔靴抓癢。筑著磕著頭脹面赤。到這裡如何得恰好。良久曰。借君一片閑田地。獨對高峰為舉揚。參。

金陵正覺道清禪師。僧問。如何是佛法大意。師曰。陳倉米飯淡黃齏。問如何是急切處。師曰。庫宇半成方丈基足。

廬州澄慧義端禪師。僧問。如何是佛。師曰。坭捏金裝。云如何是法。師曰。海口難宣。云如何是僧。師曰。剃頭洗缽。云向上更有事也無。師曰。不妨惺惺。乃曰。春山青春水碧。隨波逐浪成虛擲。若能返究本來源。萬派分流聲歷歷。問爾諸人識不識。忽若識免效當年空面壁。

廬州北天王崇勝益禪師上堂曰。靈源澄寂動靜一如。萬法本空隨緣而照。方圓任器應用無私。亙古亙今瞭然自在。所以在天旋之不動。在江注之不流。寂而不凝動而不亂。運用千般隱無滯礙。然雖如是。爭奈祖宗門下總用不著。敢問諸人。且道衲僧有什麼奇特處。乃拈拄杖橫按膝上曰。會么。七星光燦爛。舉動耀乾坤。卓一下又曰。宗門祖令徒自緘言坐斷妙峰一口吞盡黃河倒瀉。崑崙鐵牛橫行宇宙。到這裡卻須有出身一路。良久曰。玉馬嘶時金斗轉。

【現代漢語翻譯】現代漢語譯本：。個什麼。（停頓很久）說：『不要懷疑。』又上堂說法：『萬木凋零，群峰交錯。嚴峻的松樹古老的柏樹四季常青。林下相逢還說什麼？如果揚眉眨眼，又是鬼在作祟。如果拈起拂塵敲打禪床，就像隔著靴子撓癢。筑著磕著，頭脹面紅。到這裡如何才能恰到好處？』（停頓很久）說：『借你一片空閑的田地，獨自面對高峰來宣揚佛法。』參！

金陵正覺道清禪師。有僧人問：『如何是佛法的大意？』禪師說：『陳倉的米飯，淡黃色的醃菜。』問：『如何是急切處？』禪師說：『庫房只完成了一半，方丈室的地基剛打好。』

廬州澄慧義端禪師。有僧人問：『如何是佛？』禪師說：『泥塑金身。』問：『如何是法？』禪師說：『難以用言語宣說。』問：『如何是僧？』禪師說：『剃頭洗缽。』問：『向上還有更深一層的事嗎？』禪師說：『不妨保持清醒。』於是說：『春天的山是青色的，春天的水是碧綠色的，隨著波浪逐流都是虛幻的。如果能反過來探究根本的來源，萬條支流的聲音都清清楚楚。』問你們這些人認識嗎？如果認識了，就免得像當年達摩空自面壁。』

廬州北天王崇勝益禪師上堂說法：『靈性的源頭澄澈寂靜，動與靜都是一樣的。萬法本性是空，隨著因緣而照見。方圓隨器，應用無私。亙古亙今，瞭然自在。所以在天旋轉而不動，在江河奔流而不流。寂靜而不凝滯，動盪而不混亂。運用千萬般變化，隱沒而沒有阻礙。』雖然是這樣，無奈祖師門下總用不上。敢問各位，衲僧有什麼奇特之處？』於是拿起拄杖，橫放在膝蓋上說：『會嗎？七星光芒燦爛，舉動照耀乾坤。』敲一下又說：『宗門的祖師法令和規矩，只是自己緘默不語，坐斷妙峰，一口吞盡黃河倒瀉。崑崙鐵牛橫行宇宙。到這裡卻必須有出身的一條路。』（停頓很久）說：『玉馬嘶鳴時，金斗旋轉。』

【English Translation】 English version: What is it? (A long pause) He said, 'Don't doubt it.' Then he ascended the hall and said, 'Ten thousand trees are withered, and the peaks are scattered. The stern pines and ancient cypresses are evergreen in all seasons. What more is there to say when meeting under the trees? If you raise your eyebrows and blink, it's just ghosts playing with spirits. If you pick up the whisk and knock on the meditation bed, it's like scratching an itch through your boots. Building and bumping, your head swells and your face turns red. How can you get it just right here?' (A long pause) He said, 'I borrow a piece of idle land from you, facing the high peaks alone to proclaim the Dharma.' Investigate!

Chan Master Daoqing of Zhengjue Temple in Jinling. A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Rice from Chencang, and pale yellow pickled vegetables.' Asked, 'What is the urgent place?' The Master said, 'The storehouse is only half-finished, and the foundation of the abbot's room is just laid.'

Chan Master Yiduan of Chenghui Temple in Luzhou. A monk asked, 'What is Buddha?' The Master said, 'A clay figure adorned with gold.' Asked, 'What is Dharma?' The Master said, 'Difficult to proclaim with words.' Asked, 'What is Sangha?' The Master said, 'Shaving the head and washing the bowl.' Asked, 'Is there anything further beyond?' The Master said, 'It doesn't hurt to be awake.' Then he said, 'The spring mountains are green, and the spring waters are blue. Following the waves is all in vain. If you can return to investigate the original source, the sounds of the myriad streams are clear and distinct.' I ask you all, do you recognize it? If you recognize it, you will avoid facing the wall in vain like Bodhidharma did in the past.'

Chan Master Yiyi of Beitianwang Chongsheng Temple in Luzhou ascended the hall and said, 'The spiritual source is clear and still, and movement and stillness are the same. The nature of all dharmas is empty, illuminating according to conditions. Round or square, it adapts to the vessel, and its application is selfless. From ancient times to the present, it is clearly and freely at ease. Therefore, the heavens revolve without moving, and the rivers flow without flowing. Still without congealing, moving without confusion. Utilizing thousands of transformations, hidden without obstruction.' Although it is so, it is useless under the ancestral teachers. I dare to ask you all, what is so special about a mendicant monk?' Then he picked up his staff and placed it horizontally on his knees, saying, 'Do you understand? The seven stars shine brightly, and every action illuminates the universe.' He tapped once and said again, 'The ancestral orders and rules of the Chan school are just self-imposed silence, cutting off Miaofeng, swallowing the Yellow River in one gulp and pouring it out. The iron ox of Kunlun roams the universe. Here, there must be a way out.' (A long pause) He said, 'When the jade horse neighs, the golden dipper turns.'

金雞啼處日光生。參。

廬山棲賢智柔庵主。參圓通有省。乃獻投機頌曰。二十年來行腳。走盡東京西洛。如今卻到棲賢。一步不曾移著。

金陵天禧慧嚴宗永禪師。僧問。九年面壁圖個什麼。師曰。天蓋地載。云昔日達磨今日天禧。師曰。多年曆日。問正當恁么時佛法在什麼處。師曰。爾鼻孔里。云恁么則氣急殺人。師曰。也有些子。

杭州佛日山智才禪師法嗣

澧州夾山自齡禪師。姓周氏。宜興人。受業于本州福聖寺。十八具戒。游叢林。造佛日才禪師法席悟明心要。給侍左右多歷年紀。才遷化復歷諸方。與石霜琳同行。因至黃龍南禪師會中。琳不曉黃龍宗旨投誠入室。師怒毆之絕交而去。至大溈真如喆禪師會下為首座。遂開法興化。僧問。混沌未分時如何。師曰。春風拂拂。曰分后如何。師曰。春日遲遲。曰向上更有事也無。師曰。一年三百六十日。上堂良久。顧大眾曰。月里走金烏。誰云一物無。趙州東壁上。掛個大葫蘆參。上堂良久。打一圓相曰。大眾。五千余卷詮不盡。三世諸佛贊不及。令人卻憶賣油翁。狼忙走下繩床立參。上堂。便乃忘機守默。已被金粟佔先。擬欲展演詞鋒。落在瞿曇之後。離此二途作么生。是納僧透脫一路。良久曰。好笑南泉提起處。刈茅鐮子曲彎彎。參

【現代漢語翻譯】現代漢語譯本金雞啼鳴之處，陽光升起。參（參禪）。

廬山棲賢智柔庵主（廬山棲賢寺的智柔庵主）。參圓通（參究圓融通達之理）有所領悟。於是獻上投機頌說：『二十年來四處行腳，走遍了東京和西洛（泛指繁華之地）。如今卻到了棲賢，一步也不曾移動過。』

金陵天禧慧嚴宗永禪師（金陵天禧寺的慧嚴宗永禪師）。有僧人問：『九年面壁（達摩祖師面壁九年）爲了圖個什麼？』禪師說：『天蓋地載（天覆蓋，地承載）。』僧人說：『過去是達摩，現在是天禧。』禪師說：『多年看曆書。』僧人問：『正當這個時候，佛法在什麼地方？』禪師說：『在你鼻孔里。』僧人說：『這麼說來，豈不是要氣急死人？』禪師說：『也有些道理。』

杭州佛日山智才禪師的法嗣

澧州夾山自齡禪師（澧州的夾山自齡禪師）。姓周，是宜興人。在本州的福聖寺受業。十八歲受具足戒。遊歷叢林，到佛日才禪師的座下，領悟了明心見性的要旨。在才禪師身邊侍奉多年。才禪師圓寂后，又遊歷各方。與石霜琳（石霜琳禪師）同行。因為到了黃龍南禪師（黃龍慧南禪師）的會中，石霜琳不明白黃龍禪師的宗旨，於是誠心入室請教。自齡禪師憤怒地毆打他，與他絕交而去。到大溈真如喆禪師（大溈真如喆禪師）的會下擔任首座。於是開始弘揚佛法。有僧人問：『混沌未分之時是怎樣的？』禪師說：『春風輕輕吹拂。』僧人說：『分開了之後是怎樣的？』禪師說：『春日悠長。』僧人說：『向上還有更重要的事嗎？』禪師說：『一年三百六十日。』禪師上堂良久，看著大眾說：『月亮里跑著金烏（太陽），誰說沒有一物？趙州東壁上，掛著個大葫蘆。』參（參禪）。禪師上堂良久，打一個圓相說：『大眾，五千多卷經書也詮釋不盡，三世諸佛也讚歎不及。令人想起賣油翁（賣油翁的故事）。』慌忙走下繩床站立。參（參禪）。禪師上堂說：『如果想要忘卻機心，保持沉默，就已經被金粟如來（過去七佛之一）搶先了。如果想要展現演說辭鋒，就落在了瞿曇佛（釋迦牟尼佛）之後。離開這兩種途徑，怎樣才是衲僧（出家人）透脫生死的一條路呢？』良久說：『可笑南泉普愿禪師（南泉普愿禪師）提起處，割茅草的鐮刀彎彎曲曲。』參（參禪）。

【English Translation】 English version Where the golden rooster crows, the sunlight rises. Chan (Meditate).

The Abbot Zhirou of Qixian Temple on Mount Lu. He had an awakening while contemplating Yuan Tong (perfect understanding). Thereupon, he presented a verse of accord, saying: 'For twenty years, I have traveled on foot, exhausting the east capital and west Luo (referring to prosperous places). Now I have arrived at Qixian, without moving a single step.'

Chan Master Zongyong of Tianxi Huiyan Temple in Jinling. A monk asked: 'What is the purpose of facing the wall for nine years (Bodhidharma facing the wall for nine years)?' The Master said: 'Heaven covers, and earth supports.' The monk said: 'In the past, it was Bodhidharma; today, it is Tianxi.' The Master said: 'Many years of looking at the calendar.' The monk asked: 'Right at this moment, where is the Buddha-dharma?' The Master said: 'In your nostrils.' The monk said: 'In that case, wouldn't one be suffocated to death?' The Master said: 'There is some truth to that.'

The Dharma successor of Chan Master Zhicai of Mount Fori in Hangzhou

Chan Master Ziling of Jiashan in Lizhou. His surname was Zhou, and he was from Yixing. He received instruction at Fushou Temple in his prefecture. At the age of eighteen, he received the full precepts. He traveled through the monastic forests and arrived at the seat of Chan Master Zhicai of Fori, where he awakened to the essential point of seeing one's mind and nature. He served Chan Master Zhicai for many years. After Chan Master Zhicai passed away, he traveled to various places. He traveled with Chan Master Shishuang Lin. Because he arrived at the assembly of Chan Master Huanglong Nan (Huanglong Huinan), Shishuang Lin did not understand the principles of Chan Master Huanglong, so he sincerely entered the room to ask for instruction. Chan Master Ziling angrily beat him and broke off relations with him. He went to the assembly of Chan Master Zhenru Zhe of Dawei and served as the head seat. Thereupon, he began to propagate the Dharma. A monk asked: 'What is it like before the chaos is divided?' The Master said: 'The spring breeze gently blows.' The monk said: 'What is it like after it is divided?' The Master said: 'The spring day is long.' The monk said: 'Is there anything more important beyond this?' The Master said: 'Three hundred and sixty days a year.' The Master ascended the hall for a long time, looked at the assembly, and said: 'The golden crow (sun) runs in the moon, who says there is nothing? On the east wall of Zhao Zhou, hangs a big gourd.' Chan (Meditate). The Master ascended the hall for a long time, drew a circle and said: 'Everyone, more than five thousand volumes of scriptures cannot fully explain it, and the Buddhas of the three worlds cannot praise it enough. It reminds one of the oil vendor (the story of the oil vendor).' He hurriedly stepped down from the rope bed and stood up. Chan (Meditate). The Master ascended the hall and said: 'If one wants to forget the scheming mind and remain silent, then Jingsu Tathagata (one of the seven past Buddhas) has already taken the lead. If one wants to display eloquence, then one falls behind Gautama Buddha (Sakyamuni Buddha). Leaving these two paths, what is the path for a monk to break free from birth and death?' After a long time, he said: 'It is laughable where Nanquan Puyuan (Nanquan Puyuan) mentioned it, the sickle for cutting thatch is crooked.' Chan (Meditate).

。

長蘆廣照應夫禪師法嗣

真定府洪濟宗頤禪師姓孫氏沼州人。少習儒業超卓出羣。元豐清滿禪師見之勉令奉佛。遂投圓通禪師出家落髮受具。參廣照禪師屢扣宗猷未有開發。一日足方躡階忽然省悟。述投機頌曰。舉足上磚階。分明這個法。黃楊木畔笑呵呵。萬里青天一輪月。遂陳其所悟。廣照可之。待制楊公畏請師出世說法。僧問。臺星臨寶座。祖意願宣揚。師曰。萬里不掛片云。僧云。恩深轉無語。師曰。唯有好風來席上。更無閑語落人間。僧云。千古淳風特地清。師曰。真師子兒善師子吼。問四眾臨筵請師說法。師曰。須彌山大海水。僧云。我聞一唱三疑息。青蓮啟目視頭陀。師曰。畢缽巖中如何話會。僧云。杲日當空清風滿座。師曰。只道得一半。問達磨面壁此理如何。師良久。僧禮拜。師曰。今日被這僧一問直得口啞。乃曰冬去寒食一百單五。活人路上死人無數。頭鉆荊棘林。將謂眾生苦。拜掃事如何。骨堆上添土。唯有出家人。不踏無生路。大眾且道。向什麼路去。還會么。南天臺北五臺參。又曰。鎮州蘿蔔頭。聲名播天下。雖則諸方老宿盡力提撕。然而多口衲僧咬嚼不破。先住禪師放下又分付山僧。如今劈析將來普通供養。良久曰。莫嫌冷淡無滋味。聊表禪家一片心。又曰。金風澹盪物

【現代漢語翻譯】現代漢語譯本長蘆廣照應夫禪師的法嗣

真定府洪濟宗頤禪師，姓孫，是沼州人。年少時學習儒家經典，才華超群。元豐年間，清滿禪師見到他，勸勉他信奉佛教。於是他投奔圓通禪師出家，剃度並受具足戒。他參訪廣照禪師，多次請教佛法精要，但一直沒有開悟。一天，當他抬腳登上臺階時，忽然醒悟。於是作了一首投機頌說：『舉足上磚階，分明這個法。黃楊木畔笑呵呵，萬里青天一輪月。』然後陳述了他所領悟的道理，廣照禪師認可了他。

待制楊公畏邀請禪師出山說法。僧人問道：『臺星照臨寶座，祖師的意旨希望能夠宣揚。』禪師說：『萬里無雲。』僧人說：『恩情深重反而無話可說。』禪師說：『唯有好風吹來，吹到席上，人間再沒有閑話。』僧人說：『千古淳樸的風氣特別清明。』禪師說：『真正的獅子才能發出真正的獅子吼。』

僧人問：『四眾弟子聚集在此，請禪師說法。』禪師說：『須彌山和大海水。』僧人說：『我聽說一經開示，三疑頓息，青蓮開眼看著頭陀。』禪師說：『畢缽巖中如何談論佛法？』僧人說：『太陽當空照耀，清風充滿座席。』禪師說：『只說對了一半。』

僧人問：『達磨面壁，這個道理如何理解？』禪師沉默良久。僧人禮拜。禪師說：『今天被這個僧人一問，問得我說不出話來。』於是說：『冬至過後一百零五天是寒食節，活人路上死人無數。頭鉆進荊棘林，還以為眾生很苦。拜掃的事情如何呢？在墳堆上添土。只有出家人，不走無生之路。』各位，你們說，要走向什麼路呢？會明白嗎？去南天臺和北五臺參學吧！』

又說：『鎮州的蘿蔔頭，聲名傳遍天下。雖然各處的老禪師都盡力提倡，然而多嘴的僧人卻嚼不爛。』先前的住持禪師放下，又囑託給我。如今我把它剖析開來，普遍地供養大家。』停頓片刻，說：『不要嫌棄冷淡沒有滋味，這只是表達禪家的一片心意。』

又說：『金風輕拂，萬物...

【English Translation】 English version Successor of Chan Master Yingfu of Guangzhao Temple in Changlu

Chan Master Zongyi of Hongji Temple in Zhending Prefecture, whose surname was Sun, was a native of Zhaozhou. In his youth, he studied Confucian classics and was outstanding among his peers. During the Yuanfeng era, Chan Master Qingman saw him and encouraged him to embrace Buddhism. Thereupon, he went to Yuantong Temple to become a monk, had his head shaved, and received the full precepts. He visited Chan Master Guangzhao, repeatedly seeking the essence of the Dharma, but remained unenlightened. One day, as he stepped onto a staircase, he suddenly awakened. He then composed a verse expressing his realization: 'Lifting my foot onto the brick step, this Dharma is clearly revealed. Smiling merrily by the Chinese boxwood tree, a single moon in the vast blue sky.' He then explained his understanding, and Chan Master Guangzhao approved of it.

Yang Gongwei, a high-ranking official, invited the Chan Master to come forth and expound the Dharma. A monk asked: 'The star of the platform shines upon the precious seat; may the Patriarch's intent be proclaimed.' The Chan Master said: 'Ten thousand miles without a wisp of cloud.' The monk said: 'The kindness is so profound that words fail.' The Chan Master said: 'Only a favorable breeze comes to the mat; no idle words fall into the human realm.' The monk said: 'The pure customs of antiquity are especially clear.' The Chan Master said: 'A true lion cub roars a true lion's roar.'

A monk asked: 'The four assemblies are gathered here, requesting the Master to expound the Dharma.' The Chan Master said: 'Mount Sumeru and the great ocean.' The monk said: 'I have heard that with one utterance, the three doubts cease, and the blue lotus opens its eyes to behold the ascetic.' The Chan Master said: 'How is the Dharma discussed in the Pippala Cave?' The monk said: 'The bright sun shines in the sky, and a clear breeze fills the seat.' The Chan Master said: 'You have only spoken half of it.'

A monk asked: 'What is the meaning of Bodhidharma's wall-gazing?' The Chan Master remained silent for a long time. The monk bowed. The Chan Master said: 'Today, I have been rendered speechless by this monk's question.' Then he said: 'One hundred and five days after the winter solstice is the Cold Food Festival; countless people die on the road of the living. They drill their heads into a thicket of thorns, thinking that sentient beings are suffering. What about the matter of sweeping the tombs? Adding soil to the mounds. Only those who have left home do not tread the path of non-birth.' Everyone, tell me, what path should we take? Do you understand? Go and study at Southern Tiantai and Northern Wutai!'

He also said: 'The turnip of Zhenzhou, its fame spreads throughout the world. Although the old masters of various places have tried their best to promote it, the garrulous monks cannot chew it through.' The previous abbot put it down and entrusted it to me. Now I will dissect it and offer it to everyone universally.' After a pause, he said: 'Do not dislike it for being bland and tasteless; it merely expresses a piece of the Chan family's heart.'

He also said: 'The golden breeze is gentle, and all things...

景蕭條。葉落庭皋云飛嶺上。不逃暑而暑自退。無意涼而涼自來。正當恁么時。若謂唯心境界。正是頭上安頭。若言一切平常。大似斬頭覓活。又曰。新羅別無妙訣。當言不避截舌。但能心口相應。一生受用不徹。且道如何是心口相應底句。良久曰。焦磚打著連底凍。

滁州瑯邪山宗初禪師。僧問。朝宰請師陛寶座。如何方便示西來。師曰。多少分明。云恁么則法雨高沾了了堂。師曰。貧無達士將金濟。病有閑人說藥方。云云散始知江月白。坐間方見老盧機。師曰。別處人事。問如何是瑯邪境。師曰。紅日照成金色界。秋煙染出碧琉璃。云如何是境中人。師曰。抬頭山萬朵。伴手一枝筇。乃曰。若據祖師門下。舉目則千山萬水。低頭乃十萬八千。更若展露言鋒尋言究妙。譬若敲冰求火緣木取魚。徒費精神遠之遠矣。如斯語話猶涉化門。且問諸人。不落化門一句作么生道。良久曰。一句無私應之萬里。

滁州龍蟠山道成禪師。僧問。如何是龍蟠境。師曰。雲散千山翠。煙深隔雨鐘。云如何是境中人。師曰。楖𣗖一條衲衣三件。云向上更有事也無。師曰。瞌睡漢。問聞師已得黃梅旨。一法如何指示人。師曰。花開一朵秀。風動一江寒。云瘦竹有高節。閑云無定蹤。師曰。一曲楚歌悲殺人。問陽春已發覺木初榮

【現代漢語翻譯】現代漢語譯本：景緻蕭條。樹葉飄落在庭院的空地上，雲彩飛過山嶺。不躲避暑熱，暑熱自然消退；沒有刻意追求涼爽，涼爽自然到來。正在這個時候，如果說是唯心境界，這正是頭上安頭，多此一舉。如果說一切都很平常，又像是斬下頭顱去尋找生命，徒勞無功。又說，新羅沒有什麼特別的訣竅，可以說是不怕被割掉舌頭。只要心口相應，一生都用之不盡。那麼，什麼是心口相應的句子呢？禪師沉默良久，說：『焦磚打著連底凍。』滁州瑯琊山宗初禪師。有僧人問：『朝廷重臣請禪師登上寶座，如何方便地指示達摩西來之意（Bodhidharma's intention in coming from the West）？』禪師說：『多麼分明！』僧人說：『如此說來，佛法如雨般普降，使了了堂（Liao-liao Hall）都得到滋潤。』禪師說：『貧窮時沒有富人拿金錢來救濟，生病時卻有閑人說些藥方。』僧人說：『雲彩散去後才知道江上的月亮是多麼皎潔，在座的各位才發現老盧（Lao Lu）的玄機。』禪師說：『這是別處的事情。』僧人問：『什麼是瑯琊山的境界？』禪師說：『紅日照耀，形成金色的海浪；秋天的煙霧，染出碧綠的琉璃。』僧人問：『什麼是境界中的人？』禪師說：『抬頭是萬朵山花，伴隨的是一根竹杖。』於是禪師說：『如果按照祖師門下的規矩，舉目所見便是千山萬水，低頭便是十萬八千里。如果還要賣弄口舌，尋章摘句，那就好比敲冰求火，緣木求魚，白費精神，離真理越來越遠了。』像這樣的話語還涉及到教化的門徑，且問各位，不落入教化門徑的一句話該怎麼說？』禪師沉默良久，說：『一句無私，應之萬里。』滁州龍蟠山道成禪師。有僧人問：『什麼是龍蟠山的境界？』禪師說：『雲彩散去，千山翠綠；煙霧深沉，隔著雨聲傳來鐘聲。』僧人問：『什麼是境界中的人？』禪師說：『一把楖𣗖（zhā jǔ，一種木頭做的枴杖），一件衲衣，三件僧衣。』僧人問：『向上還有更深一層的事嗎？』禪師說：『瞌睡漢！』僧人問：『聽說禪師已經得到了黃梅（Huangmei）的真傳，如何用一法來指示他人？』禪師說：『花開一朵，秀麗無比；風吹過，一江寒意。』僧人說：『瘦竹有高節，閑云無定蹤。』禪師說：『一曲楚歌，悲傷至極。』僧人問：『春天已經到來，覺樹（Bodhi tree）開始繁榮。』

【English Translation】 English version: The scenery is desolate. Leaves fall on the courtyard, and clouds fly over the mountains. Without escaping the heat, the heat naturally recedes; without intentionally seeking coolness, coolness naturally arrives. At this very moment, if you say it's a purely mental realm, it's like adding a head on top of a head, superfluous. If you say everything is ordinary, it's like cutting off your head to look for life, a futile effort. It is also said, 'Silla (ancient Korean kingdom) has no special secret. It can be said that they are not afraid of having their tongues cut off. As long as their hearts and mouths correspond, they will benefit from it throughout their lives.' Then, what is the phrase that corresponds to the heart and mouth? After a long silence, the master said, 'A burnt brick strikes the bottom and freezes it solid.' Chan Master Zongchu of Mount Langye in Chuzhou. A monk asked, 'If the high-ranking officials of the court invite the master to ascend the precious seat, how can you conveniently point out the meaning of Bodhidharma's intention in coming from the West?' The master said, 'How clear it is!' The monk said, 'In that case, the Dharma rain falls high and moistens Liao-liao Hall.' The master said, 'In poverty, there are no wealthy people to provide gold for relief; in sickness, there are idle people who offer prescriptions.' The monk said, 'Only when the clouds disperse do we know the Jiang moon is white; only when we sit together do we see the old Lu's (Lao Lu) secret.' The master said, 'That's someone else's business.' The monk asked, 'What is the realm of Mount Langye?' The master said, 'The red sun shines and forms golden waves; the autumn smoke dyes it into green lapis lazuli.' The monk asked, 'What is the person in the realm?' The master said, 'Looking up, there are ten thousand mountain flowers; accompanying me is a bamboo staff.' Then the master said, 'According to the lineage of the ancestral teachers, at a glance, there are thousands of mountains and rivers; looking down, there are one hundred and eight thousand miles. If you still want to show off your eloquence, searching for words and investigating subtleties, it's like knocking on ice to find fire, climbing a tree to catch a fish, wasting effort and getting further and further away from the truth.' Such words still involve the gate of transformation. I ask you all, how do you say a phrase that does not fall into the gate of transformation?' After a long silence, the master said, 'A selfless phrase responds to ten thousand miles.' Chan Master Daocheng of Mount Longpan in Chuzhou. A monk asked, 'What is the realm of Mount Longpan?' The master said, 'Clouds scatter, a thousand mountains are green; the smoke is deep, and the sound of the bell comes through the rain.' The monk asked, 'What is the person in the realm?' The master said, 'A zhaju (a type of wooden staff), a patched robe, and three pieces of monastic clothing.' The monk asked, 'Is there anything further beyond this?' The master said, 'Sleepyhead!' The monk asked, 'I have heard that the master has already obtained the essence of Huangmei. How can you use one Dharma to instruct others?' The master said, 'One flower blooms, exquisitely beautiful; the wind blows, a river of coldness.' The monk said, 'The slender bamboo has high integrity, and the idle clouds have no fixed trace.' The master said, 'A Chu song is extremely sad.' The monk asked, 'Spring has already arrived, and the Bodhi tree is beginning to flourish.'

。寶座既登請師說法。師曰。岸柳迎風舞。云學人未曉。師曰。溪花向日開。乃曰。信手拈來無非妙用。靈知自性歷劫常如。動靜隨緣猶谷答響。分身百億曲狥群生。灑甘露沃蕉芽。佈慈云談實相。咸歸至道今古湛然。更須打辦精神分明看取。諸仁者還見么。良久曰。秋水一泓長見底。澗松千尺不生枝。

歙州普滿明禪師。僧問。一佛出世各坐一花。師今出世為什麼卻升此座。師曰。一片紅雲起。千山地布金。僧拈起坐具云。且道這個是什麼。師曰。不用皂絲麻線。問覿面相逢即不問腦後神光略借看。師曰。不借。云爲什麼不借。師曰。賊是小人。問遠涉江山即不問。西來祖意事如何。師曰懡。㦬西歸辭震旦。至今猶自笑兒孫。云恁么則諸聖入𢌅殊無利濟。師曰。面壁九年空費力。得皮得髓太無端。乃曰。吾祖家風豈涉途。失宗隨照用心粗。一言為報知音者。近日南能不姓盧。上堂。顧視大眾曰。牙爪一把骨。耳朵兩片皮。從始至於今。禪人猶未知。諸仁者。只恁么會得。便是出塵羅漢英靈丈夫。若也未然。江北江南問王老。一狐疑了一狐疑又上堂。顧視大眾曰。一佛手二驢腳。生緣各各自斟酌。日出東方夜落西。磚頭太厚瓦子薄。錯錯前三三與后三三。莫道文殊對無著。

和州褒禪溥禪師。僧問。幸遇

【現代漢語翻譯】現代漢語譯本：寶座已經設定好，請禪師開示佛法。禪師說：『岸邊的柳樹迎風起舞。』學人未能領悟。禪師又說：『溪邊的花朵向著太陽開放。』於是說：『信手拈來，無不是妙用；靈明的自性，經歷劫數也常是如此。』動靜隨緣，猶如山谷迴應聲響；分身百億，委婉地順應眾生。灑下甘露，澆灌新生的蕉芽；佈施慈悲的雲朵，談論真實的相狀。都歸於至高的道，從古至今都是如此澄澈。更要打起精神，分明地去看。各位仁者，看見了嗎？』良久后說：『秋天的水清澈見底；山澗的松樹高千尺，卻不生旁枝。』

歙州普滿明禪師。有僧人問：『一佛出世，各自坐在一朵蓮花上。禪師您今天出世，為什麼卻升到這個座位上？』禪師說：『一片紅雲升起，千山大地都鋪滿了金子。』僧人拿起坐具說：『請問這個是什麼？』禪師說：『不用皂絲麻線來縫製。』問：『當面相逢就不問了，腦後的神光請稍微借來看看。』禪師說：『不借。』（僧人）問：『為什麼不借？』禪師說：『賊是小人。』問：『遠涉江山就不問了，西來祖師的意旨如何？』禪師說：『懡㦬（mó luó，音譯詞，表示困惑）西歸辭別震旦（zhèndàn，中國的古稱），至今還在嘲笑兒孫。』（僧人）說：『如此說來，諸聖進入墳墓，殊無利益於人？』禪師說：『面壁九年，空費力氣；得到皮毛和骨髓，太沒有道理。』於是說：『吾祖的家風，哪裡需要涉足旅途？失去宗旨而跟隨外在的照用，用心就粗糙了。一句話來回報知音的人，近日的南能（指南方的慧能大師）不姓盧。』上堂時，環顧大眾說：『牙齒和爪子一把骨頭，耳朵是兩片皮。從開始到現在，禪人還是不知道。各位仁者，如果就這樣領會了，便是出塵的羅漢，英靈的丈夫。如果不是這樣，就到江北江南去問王老。』一狐疑又一狐疑。又上堂，環顧大眾說：『一佛手，二驢腳，生來的因緣各自斟酌。太陽從東方升起，夜晚向西邊落下，磚頭太厚，瓦片太薄。』錯錯前三三與后三三，莫道文殊菩薩面對著無著菩薩。

和州褒禪溥禪師。有僧人問：『有幸遇到』

【English Translation】 English version: Having ascended the throne, I invite the master to expound the Dharma. The master said, 'Willows on the bank dance in the wind.' The student did not understand. The master said, 'Flowers by the stream open towards the sun.' Then he said, 'Whatever is picked up at random is nothing but wonderful function; the spiritual knowing self-nature is always the same through kalpas.' Movement and stillness follow conditions, like a valley echoing sounds; dividing the body into hundreds of billions, subtly complying with sentient beings. Sprinkling sweet dew, irrigating the banana sprouts; spreading clouds of compassion, discussing the true form. All return to the supreme path, which is clear and still from ancient times to the present. It is even more necessary to muster your spirits and look at it clearly. Do you all see it? ' After a long silence, he said, 'A pool of autumn water is always seen to the bottom; a thousand-foot pine in the ravine does not grow branches.'

Chan Master Puman Ming of Shezhou. A monk asked, 'When a Buddha appears in the world, each sits on a flower. Why do you ascend this seat today when you appear in the world?' The master said, 'A red cloud rises, and thousands of mountains and lands are covered with gold.' The monk picked up the sitting cushion and said, 'What is this?' The master said, 'No need for black silk or hemp thread.' (The monk) asked, 'I won't ask about meeting face to face, but may I borrow a look at the divine light behind the head?' The master said, 'No borrowing.' (The monk) asked, 'Why not borrow?' The master said, 'A thief is a petty person.' (The monk) asked, 'I won't ask about traveling far across rivers and mountains, but what is the meaning of the Patriarch's coming from the West?' The master said, 'Mó luó (transliteration, meaning confused) returned west and bid farewell to Zhendan (ancient name for China), and is still laughing at his descendants to this day.' (The monk) said, 'In that case, the entry of all the sages into the grave is of no benefit to people?' The master said, 'Facing the wall for nine years is a waste of effort; getting the skin and marrow is too unreasonable.' Then he said, 'Where does our ancestral style need to travel? Losing the purpose and following external illumination, the mind is rough. One word to repay those who understand the sound, the recent Nan Neng (referring to the Sixth Patriarch Huineng in the South) is not surnamed Lu.' In the hall, he looked around at the crowd and said, 'Teeth and claws, a handful of bones, ears are two pieces of skin. From the beginning until now, Chan practitioners still do not know. All of you, if you understand it like this, then you are a dust-free Arhat, a heroic husband. If not, go to Jiangbei and Jiangnan to ask Old Wang.' One doubt after another. Again in the hall, he looked around at the crowd and said, 'One Buddha's hand, two donkey's feet, each person's birth karma should be carefully considered. The sun rises in the east and sets in the west at night, the bricks are too thick, and the tiles are too thin.' Wrong, wrong, the first three three and the last three three, don't say that Manjushri Bodhisattva is facing Asanga.

Chan Master Pu of Baochan Temple in Hezhou. A monk asked, 'Fortunately encountered'

今朝登祖位。師將何法示迷情。師曰。獨耀無私對揚有準。云曇華才綻遍界馨香。師曰。爾分上作么生。云巨靈抬手無多子。分破華山千萬重。師曰。且緩緩。問如何是祖師西來意。師曰。牡丹須是三春拆。云學人未曉。師曰。黃菊還他九日開。云恁么即便是和尚為人處也。師曰錯。乃曰。洪機才割大施門開。輝慧日于鋒前。啟驪珠于句后。全開寶藏特決群疑。徑截千途心隨萬化。現自在力闡大威光。使一燈分照於十方。片月流光于萬水。為凡聖之根本。作迷悟之源由。演唱一音頓除疑網。包含萬有密付群機。心眼既開圓明自顯。智窮幽鑒應用千差。舒捲現前無非妙用。諸仁者。向這裡薦得。吼師子之音奮象王之勢。祛差別之異見。了縛脫之殊途。為苦海之津樑。掌法王之寶印。權衡在手明鏡當臺。可以摧邪輔正。可以去偽存真。現一道而清虛。辟群邪而體妙。圓光匪外。顯出一靈。豁開萬化之源。直示真空之理。諸仁者。還會么。良久曰。皎然天地無私照。一道光明處處通。珍重。

滁州寶林輝禪師。僧問。如何是祖師西來意。師曰。大梅道底。云爲什麼燈燈相續。師曰。遞相鈍置。問水出高原如何解會。師曰。古今流不竭。云學人未曉。師曰。界破青山。雲海底紅塵生。山頭白浪起。師曰。淹殺爾。問淺聞

【現代漢語翻譯】現代漢語譯本今朝登祖位，師將何法示迷情？（今天我登上祖師的位置，您將用什麼方法來開示那些迷惑的人呢？）師曰：『獨耀無私對揚有準，云曇華才綻遍界馨香。』（禪師說：『獨自閃耀，無私地照耀，應對提問有標準，像云曇花剛剛綻放，香氣遍佈整個世界。』）師曰：『爾分上作么生？』（禪師說：『你對此有什麼體會？』）云：『巨靈抬手無多子，分破華山千萬重。』（那人回答說：『就像巨靈神抬起手，並沒有用多少力氣，就把華山劈成了千萬重。』）師曰：『且緩緩，問如何是祖師西來意？』（禪師說：『先緩緩，我問你，什麼是祖師西來的真意？』）師曰：『牡丹須是三春拆。』（禪師說：『牡丹花一定要在春天盛開。』）云：『學人未曉。』（那人說：『學生不明白。』）師曰：『黃菊還他九日開。』（禪師說：『黃色的菊花也一定要在重陽節開放。』）云：『恁么即便是和尚為人處也？』（那人說：『這麼說這就是和尚您教化人的地方了？』）師曰：『錯。』（禪師說：『錯了。』）乃曰：『洪機才割大施門開，輝慧日于鋒前，啟驪珠于句后，全開寶藏特決群疑，逕截千途心隨萬化，現自在力闡大威光，使一燈分照於十方，片月流光于萬水，為凡聖之根本，作迷悟之源由，演唱一音頓除疑網，包含萬有密付群機，心眼既開圓明自顯，智窮幽鑒應用千差，舒捲現前無非妙用。』（於是禪師說：『巨大的機會剛剛開始，廣施的大門就打開了，智慧的太陽在刀鋒前閃耀，驪龍的寶珠在話語后顯現，完全打開寶藏，特別決斷眾人的疑惑，直接截斷千萬條道路，心隨萬物變化，展現自在的力量，闡述偉大的光明，使一盞燈分照到十方世界，一片月光流淌在萬條河流中，成為凡人和聖人的根本，作為迷惑和覺悟的根源，演唱一個聲音就能立刻消除疑惑，包含萬有，秘密地傳授各種機宜，心眼一旦打開，圓滿的光明自然顯現，智慧窮盡幽深，應用千差萬別，舒展和收卷都在眼前，無不是妙用。』）『諸仁者，向這裡薦得，吼師子之音奮象王之勢，祛差別之異見，了縛脫之殊途，為苦海之津樑，掌法王之寶印，權衡在手明鏡當臺，可以摧邪輔正，可以去偽存真，現一道而清虛，辟群邪而體妙，圓光匪外，顯出一靈，豁開萬化之源，直示真空之理。』（各位仁者，如果能在這裡領悟，就能發出獅子吼般的聲音，展現象王般的氣勢，去除差別和不同的見解，明白束縛和解脫的不同道路，成為苦海中的橋樑，掌握法王的寶印，權衡在手，明鏡高懸，可以摧毀邪惡，輔助正義，可以去除虛偽，儲存真實，展現唯一的道路，清凈虛無，驅除各種邪惡，體會精妙的道理，圓滿的光明不在外面，顯現出一個靈性，豁然打開萬物變化的根源，直接指示真空的道理。）『諸仁者，還會么？』（各位仁者，你們明白了嗎？）良久曰：『皎然天地無私照，一道光明處處通。珍重。』（過了很久，禪師說：『皎潔的光輝照耀天地，沒有絲毫私心，一道光明，處處相通。珍重。』）滁州寶林輝禪師。（滁州寶林寺的輝禪師。）僧問：『如何是祖師西來意？』（有僧人問：『什麼是祖師西來的真意？』）師曰：『大梅道底。』（禪師說：『大梅山禪師所說的。』）云：『為什麼燈燈相續？』（那人問：『為什麼燈燈相續不斷？』）師曰：『遞相鈍置。』（禪師說：『互相耽誤。』）問：『水出高原如何解會？』（有人問：『水從高原流出，應該如何理解？』）師曰：『古今流不竭。』（禪師說：『從古至今，流淌不竭。』）云：『學人未曉。』（那人說：『學生不明白。』）師曰：『界破青山。』（禪師說：『衝破了青山。』）云：『海底紅塵生，山頭白浪起。』（那人說：『海底生起紅塵，山頭涌起白浪。』）師曰：『淹殺爾。』（禪師說：『淹死你。』）問：『淺聞』（有人問：『略微聽聞』）

【English Translation】 English version Today I ascend the ancestral position. What Dharma will the master use to show those who are lost? (Today I ascend the position of the ancestral master, what method will you use to enlighten those who are deluded?) The master said: 'Shining alone without selfishness, responding to questions with accuracy, like the cloud-曇 (Udambara) flower just blooming, its fragrance pervading the entire world.' The master said: 'What is your understanding of this?' He replied: 'Like the giant spirit lifting his hand without much effort, splitting Mount 華 (Hua) into thousands of layers.' The master said: 'Hold on a moment, I ask you, what is the meaning of the ancestral master's coming from the West?' The master said: 'The peony must bloom in the third month of spring.' He said: 'This student does not understand.' The master said: 'The yellow chrysanthemum must bloom on the ninth day of the ninth month.' He said: 'So, is this where the monk teaches people?' The master said: 'Wrong.' Then he said: 'The great opportunity has just begun, the door of generous giving is opened, the sun of wisdom shines before the blade, the pearl of the black dragon appears after the sentence, fully opening the treasure, especially resolving the doubts of the crowd, directly cutting off thousands of paths, the mind follows the myriad transformations, manifesting the power of freedom, expounding the great light, causing one lamp to shine in all ten directions, a sliver of moonlight flowing in ten thousand rivers, becoming the root of ordinary and holy beings, serving as the source of delusion and enlightenment, chanting one sound immediately eliminates doubts, containing all things, secretly entrusting various opportunities, once the eye of the mind is opened, perfect brightness naturally appears, wisdom exhausts the profound, applications are infinitely different, unfolding and retracting are present, all are wonderful uses.' 'All of you, if you can understand here, you can roar with the sound of a lion, display the power of an elephant king, remove the different views of discrimination, understand the different paths of bondage and liberation, become a bridge in the sea of suffering, hold the precious seal of the Dharma king, the balance is in hand, the bright mirror is high, you can destroy evil and assist righteousness, you can remove falsehood and preserve truth, manifest the one path, pure and empty, dispel all evils and embody the subtle, the perfect light is not outside, revealing a spirit, opening up the source of all transformations, directly indicating the truth of emptiness.' 'All of you, do you understand?' After a long time, the master said: 'The bright light shines on heaven and earth without selfishness, one light penetrates everywhere. Treasure this.' Chan Master 輝 (Hui) of Baolin Temple in Chuzhou. (Chan Master Hui of Baolin Temple in Chuzhou.) A monk asked: 'What is the meaning of the ancestral master's coming from the West?' The master said: 'What Great 梅 (Mei) said.' He asked: 'Why does the lamp continue to pass on?' The master said: 'Delaying each other.' Someone asked: 'How should we understand the water flowing from the plateau?' The master said: 'Flowing endlessly from ancient times to the present.' He said: 'This student does not understand.' The master said: 'Breaking through the green mountains.' He said: 'Red dust arises from the bottom of the sea, white waves rise from the top of the mountain.' The master said: 'Drowning you.' Someone asked: 'Briefly heard'

深悟尋常事。達磨迷逢意若何。師曰。頭戴天腳蹋地。云忽遇三家村裡人如何只對。師曰。憂則共戚樂則同歡。云若不上來焉知如是。師曰。不得草草。問牛頭未見四祖時如何。師曰。湯瓶。云見后如何。曰水罐。云學人未會。師曰。世情看冷暖。人事逐高低。問和尚未見長蘆時如何。師曰。云生古嶠。云見后如何。師曰。水出高原。云見與未見相去多少。師曰。水流終到海。云起必為霖。問刀山劍樹上成等正覺時如何。師曰。劈腹剜心。雲和尚何得如此。師曰。心不負人。乃曰。步步登高衲僧意氣。心心放下達士忘懷。意氣不居祖佛之位。忘懷常游悲智之門。有念盡成功。無知方大利。良久曰。瑞草生嘉運。林梅放早春參。又曰。智水瑩精心珠獨耀。萬象煥然十方朗照。眼見無影樹子。耳聽沒絃琴調。若是本分衲僧。不覺低頭冷笑。且道笑個什麼。無孔鐵槌。

真州靈巖志願禪師。僧問。山間林下頗稱道人家風。淥水亭邊還他了事衲子。此猶是無風起浪。不涉波瀾。請師答話。師曰。云橫遠岫雨滴懸崖。云數聲清磬是非外。一個閑人天地間。師曰。石人拊掌木女呵呵。云高臥虛堂無一事。任他今日與明朝。師曰。四海晏清王道泰。何須更用苦忉忉。問六六三十六。春風動修竹。新斫沒絃琴。請師彈一曲。師曰

【現代漢語翻譯】現代漢語譯本深悟尋常事。問：『達磨（Bodhidharma，禪宗始祖）未曾相逢時的意境是怎樣的？』師父說：『頭頂著天，腳踩著地。』又問：『忽然遇到三家村裡的人，該如何應對？』師父說：『憂愁時一同悲傷，快樂時一同歡欣。』又問：『如果不向上攀登，怎能知道是這樣？』師父說：『不可草率。』問：『牛頭（法融禪師）未見四祖（道信禪師）時是怎樣的？』師父說：『是湯瓶。』又問：『相見之後又是如何？』師父說：『是水罐。』又問：『學人還未領會。』師父說：『世間人情看冷暖，人情世故逐高低。』問：『和尚未見長蘆（禪師）時是怎樣的？』師父說：『雲彩從古老的山峰升起。』又問：『相見之後又是如何？』師父說：『水從高原流出。』又問：『相見與未見，相差多少？』師父說：『水流最終匯入大海，云起必定化為甘霖。』問：『在刀山劍樹上成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）時是怎樣的？』師父說：『劈開腹部，剜出心。』又問：『和尚為何如此？』師父說：『心不辜負人。』於是說：『步步登高，是衲僧（修行僧人）的意氣；心心放下，是達士（通達之人）的忘懷。意氣不居於祖佛（Buddha，佛陀）的地位，忘懷常游于悲智之門。有念盡皆成功，無知方為大利。』良久之後說：『瑞草生長帶來吉祥的運勢，林中的梅花綻放早春的生機。』參！又說：『智慧之水瑩澈，精心之珠獨自閃耀；萬象煥然一新，十方朗照光明。』眼見無影之樹，耳聽沒弦之琴。若是本分的衲僧，不覺低頭冷笑。且說笑的是什麼？是無孔的鐵槌。真州靈巖志願禪師。僧人問：『山間林下，頗有道人家風；淥水亭邊，還是了事的衲子。這猶如無風起浪，不涉波瀾。請師父回答。』師父說：『云橫亙在遠處的山峰，雨滴落在懸崖峭壁。』又說：『幾聲清脆的磬聲在是非之外，一個閑人在天地之間。』師父說：『石人拍手，木女呵呵笑。』又問：『高臥在空曠的堂中，無所事事，任憑今日與明日。』師父說：『四海安定清平，王道昌盛，何須再用苦苦的忉忉（憂愁）？』問：『六六三十六，春風吹動修長的竹子，新砍的無絃琴，請師父彈奏一曲。』師父說：

【English Translation】 English version Profoundly understanding ordinary matters. Question: 'What is the meaning of not having met Bodhidharma (達磨, Founder of Zen Buddhism)?' The master said: 'Head wearing the sky, feet treading the earth.' Asked again: 'If suddenly encountering people in a village of three families, how should one respond?' The master said: 'Sharing sorrow in times of worry, sharing joy in times of happiness.' Asked again: 'If not climbing upwards, how can one know it is like this?' The master said: 'Do not be hasty.' Question: 'What was Niu-tou (牛頭, Fazong Chan Master) like before meeting the Fourth Patriarch (四祖, Daoxin Chan Master)?' The master said: 'A hot water pot.' Asked again: 'What was he like after meeting him?' The master said: 'A water jar.' Asked again: 'This student does not understand.' The master said: 'Worldly affairs see coldness and warmth, human affairs follow high and low.' Question: 'What was the monk like before seeing Changlu (長蘆, Chan Master)?' The master said: 'Clouds rise from ancient peaks.' Asked again: 'What was he like after seeing him?' The master said: 'Water flows from the plateau.' Asked again: 'How much difference is there between seeing and not seeing?' The master said: 'The flow of water eventually reaches the sea, the rising of clouds will surely become rain.' Question: 'What is it like to achieve Anuttara-samyak-sambodhi (等正覺, Supreme Perfect Enlightenment) on the mountain of knives and the tree of swords?' The master said: 'Splitting the abdomen and gouging out the heart.' Asked again: 'Why is the monk like this?' The master said: 'The heart does not betray people.' Then he said: 'Step by step ascending high is the spirit of a mendicant monk (衲僧); mind by mind letting go is the detachment of a wise person (達士). The spirit does not reside in the position of the ancestors and Buddhas (祖佛), detachment constantly wanders in the gate of compassion and wisdom. All thoughts achieve success, ignorance is the greatest benefit.' After a long while, he said: 'Auspicious grass grows bringing good fortune, plum blossoms in the forest release the vitality of early spring.' Investigate! He also said: 'The water of wisdom is clear and bright, the pearl of refined mind shines alone; all phenomena are renewed, the ten directions are illuminated brightly.' Eyes see the shadowless tree, ears hear the tune of the stringless zither. If one is a genuine mendicant monk, one cannot help but lower one's head and smile coldly. And what is the smile about? It is a hammer without holes. Chan Master Zhiyuan of Lingyan Temple in Zhenzhou. A monk asked: 'In the mountains and forests, there is quite a Daoist (道家) style; by the Green Water Pavilion, there are still mendicant monks who have completed their affairs. This is like waves rising without wind, not involving ripples. Please, Master, answer.' The master said: 'Clouds lie across distant peaks, rain drips from hanging cliffs.' He also said: 'Several clear chimes of the磬(Qing, a percussion instrument) are outside of right and wrong, a leisurely person is between heaven and earth.' The master said: 'The stone man claps his hands, the wooden woman laughs heartily.' Asked again: 'Lying high in the empty hall, doing nothing, letting today and tomorrow pass.' The master said: 'The four seas are peaceful and clear, the kingly way is prosperous, why need to use bitter worry?' Asked: 'Six six thirty-six, the spring breeze moves the slender bamboo, a newly cut stringless zither, please Master play a tune.' The master said:

。不落宮商角徵羽。云一聲鳴歷歷。十指起清風。師曰。不是中郎鑒。還同野舍薪。云恁么則不聞聞底事大眾皆聞。師曰。知音者少。乃曰。看看雲山疊疊同萬卉以青蒼。煙渚依依共孤舟而闃寂。樓臺聳峻殿塔交光。法法無私古今冥貫。正當恁么時還相委悉么。良久曰。不在低頭思量難得。又曰。山家活計無多事。直下分明不用猜。敷坐豈容知與見。任他鳥兔去還來。諸人還委悉么。若委悉得去心猿罷跳性海無波。白雲青嶂任運蕭然。紫陌紅塵隨緣豁暢。其或未曉根源。切忌尋玄討妙。直饒討得倜儻分明。敢保斯人未徹。良久曰。任教滄海變。應不對君通。又曰。露捲雲收日上月落。林間幽鳥語呢喃。嶺上樵夫歌間錯。東南西北本來人。喝一喝云。莫向外邊生卜度。

潭州等覺法思禪師。僧問。梵王請佛蓋為群生安撫。請師當爲何事。師曰。月映千江白。云開萬谷明。云恁么則一句無私。師曰。古今無異路。達者共同途。問如何是佛法大意。師曰。燈籠掛露柱。云學人未會。師曰。佛殿對三門。云向上更有事也無。師曰。大海若知足。百川應倒流。師良久曰。若也於斯薦得。上無攀仰下絕己躬。靈光現前耀騰今古。遇知音而隨緣佛事。在山野而別構清規。亦可竿木隨身逢場作戲。然雖如是。且道最初一句作么生

【現代漢語翻譯】現代漢語譯本：不落入宮、商、角、徵、羽這些音階的束縛。雲板敲響一聲，聲音清脆而清晰。十指撥動琴絃，彷彿帶來了清涼的風。禪師說：『這不是伯牙（中郎，指伯牙）那樣的鑑賞家才能理解的，倒像是鄉下人燒火用的柴禾一樣。』云：『如果這樣，那麼不通過聽覺也能聽到的事情，大家就都知道了。』禪師說：『知音的人太少了。』於是說：『看看那重重疊疊的雲山，和萬千草木一同呈現出青翠蒼茫的景象。煙霧籠罩的沙洲，靜靜地陪伴著孤零零的船隻。高聳的樓臺，與閃耀光芒的殿塔交相輝映。一切法都是無私的，貫穿古今。』正在這個時候，你們還互相瞭解嗎？良久之後說：『不在低頭思索中，難以獲得真諦。』又說：『山裡人生活簡單，沒有什麼大事，直接明白，不用猜測。講經說法的地方，豈能容許知與見的分別？任憑鳥兒和兔子來來往往。』各位都明白了嗎？如果明白了，心猿就會停止跳動，性海也會風平浪靜。白雲和青山，任其自然地舒捲。繁華的道路，也隨緣而豁達開朗。如果還不明白根本，切記不要去尋找玄妙。即使找到了非常清晰的道理，我敢保證這個人還沒有徹悟。』良久之後說：『任憑滄海變成桑田，也無法與你說通。』又說：『露水消散，雲霧收斂，太陽升起，月亮落下。林間幽靜的鳥兒，發出細語呢喃。山嶺上的樵夫，歌聲時斷時續。東南西北，本來就是人。』喝一聲說：『不要向外邊去猜測。』潭州等覺法思禪師。有僧人問道：『梵天（梵王）邀請佛陀，是爲了安撫眾生，請問禪師您應當做什麼事呢？』禪師說：『月亮映照在千江之中，一片潔白；雲霧消散，萬千山谷一片明亮。』僧人說：『如果這樣，那麼就是一句無私的話。』禪師說：『古今沒有不同的道路，通達的人走的是同一條路。』問：『什麼是佛法的大意？』禪師說：『燈籠掛在露柱上。』僧人說：『學人還不明白。』禪師說：『佛殿正對著三門。』僧人問：『向上還有更重要的事嗎？』禪師說：『大海如果知道滿足，百川就應該倒流。』禪師良久之後說：『如果能在這裡領悟，向上沒有可以攀援的，向下沒有可以捨棄的自身。靈光在眼前顯現，照耀古今。遇到知音，就隨緣做佛事；在山野之中，就另外建立清規。也可以像拿著竹竿一樣，隨身攜帶，逢場作戲。』雖然是這樣，那麼請問最初一句該怎麼說？』

【English Translation】 English version: Not falling into the confines of the palace tones, shang tones, jue tones, zhi tones, or yu tones. The cloud board sounds once, its sound crisp and clear. Ten fingers pluck the strings, as if bringing a cool breeze. The Master said, 'This is not something a connoisseur like Zhonglang (referring to Boya) can understand; it's more like firewood for a peasant's fire.' The monk said, 'If that's the case, then everyone knows about things that can be heard without hearing.' The Master said, 'There are too few who understand the music.' Then he said, 'Look at the layers upon layers of cloud mountains, appearing verdant and lush with myriad plants. The misty sandbanks quietly accompany the solitary boats. Towering pavilions and shining pagodas reflect each other's light. All dharmas are selfless, permeating the past and present.' At this very moment, do you understand each other? After a long silence, he said, 'It's difficult to attain the truth without deep contemplation.' He also said, 'The life of a mountain dweller is simple, with few affairs; understand directly, without guessing. How can the place for expounding the Dharma allow for distinctions of knowing and seeing? Let the birds and rabbits come and go as they please.' Do you all understand? If you understand, the mind-monkey will cease its jumping, and the sea of nature will be calm. White clouds and green mountains, let them naturally unfold. The bustling roads, also be open and clear according to conditions. If you still don't understand the root source, remember not to seek the mysterious. Even if you find a very clear principle, I dare say this person has not thoroughly awakened.' After a long silence, he said, 'No matter how much the sea changes, it will not communicate with you.' He also said, 'Dew dissipates, clouds gather, the sun rises, the moon sets. In the quiet forest, birds whisper softly. On the ridge, the woodcutter's song is intermittent. Southeast, northwest, originally people.' He shouts, 'Don't speculate outwardly.' Tanzhou Dengjue Fasi Zen Master. A monk asked, 'Brahma (Fanwang) invites the Buddha to pacify sentient beings. What should the Master do?' The Master said, 'The moon reflects in a thousand rivers, all white; the clouds dissipate, and ten thousand valleys are bright.' The monk said, 'If so, then it is a selfless sentence.' The Master said, 'The past and present have no different paths; those who are enlightened walk the same path.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The lantern hangs on the pillar.' The monk said, 'The student does not yet understand.' The Master said, 'The Buddha hall faces the three gates.' The monk asked, 'Is there anything more important upward?' The Master said, 'If the great sea knows contentment, all rivers should flow backward.' After a long silence, the Master said, 'If one can realize this, there is nothing to climb upward, and nothing to abandon downward. The spiritual light appears before you, shining through the past and present. When encountering a kindred spirit, one performs Buddhist activities according to conditions; in the mountains and fields, one establishes new pure rules. One can also carry a bamboo pole, taking it along and acting according to the occasion.' Even so, how should the very first sentence be spoken?'

道。顧大眾曰。切忌當頭。

壽州壽春廣慧法岸禪師。僧問。為國開堂於此日。師將何法報君恩。師曰。香菸靄靄瑞氣飄飄。云恁么則達磨舊時花葉而今信手拈來。師曰。寒山拊掌拾得呵呵。云學人今日小出大遇。師曰。乞兒見小利。乃曰。若論法體本絕言詮。應用無虧威光烜赫。英靈上士相共證明。後學初機徒勞佇思。雖然如是事無一向。山僧今日不惜眉毛與諸人說破。良久曰。人從陳州來。不得許州信。

真州定山真如文彥禪師上堂曰。堤邊柳綠默演真空。嶺上猿吟明談法要。若向這裡薦得。頭頭圓覺步步道場。其或未然。且待別時分明說破。珍重。

荊南府護國紹通禪師。僧問。如何是和尚家風。師曰。一瓶一缽。云向上更有事也無。師曰有。云如何則是。師曰。拄杖子。云若不上來爭知如是。師便打。僧云錯。師曰。猶自口喃喃。

南京法寶德一禪師。僧問。大眾云臻請師說法。師曰。諦聽諦聽。僧云。一回聞得一回新。師曰。爾作么生會。僧云。諦聽諦聽。師曰。也是殘羹餿飯。問如何是睢陽境。師曰。車馬門前有。塵埃堂上無。云如何是境中人。師曰。時延三島客。長接五湖僧。珍重。

池州乾明禪院寶慧禪師上堂。拈起袈裟角。示眾曰。此乃佛佛授手祖祖相傳今日更不

【現代漢語翻譯】現代漢語譯本：禪師說：『告誡大眾，切記不要迎頭撞上。』

壽州壽春廣慧法岸禪師。有僧人問：『為國家開堂說法於今日，禪師將用什麼佛法來報答君王的恩德？』禪師說：『香菸瀰漫，祥瑞之氣飄揚。』僧人說：『如果這樣，那麼達摩祖師過去的花葉，如今就可以信手拈來了。』禪師說：『寒山拍掌，拾得呵呵大笑。』僧人說：『學人今日小有付出，卻得到大的際遇。』禪師說：『乞丐見到小利就滿足了。』於是說：『若論佛法的本體，本來就超越言語詮釋。它的應用沒有缺失，威光顯赫。希望英明的修行人共同證明。初學的後輩徒勞地思索。雖然是這樣，但事情沒有絕對的。山僧今日不惜眉毛，為你們說破。』良久后說：『人從陳州來，卻得不到許州的訊息。』

真州定山真如文彥禪師上堂說法：『堤邊的柳樹翠綠，默默地演說真空的道理。山嶺上的猿猴鳴叫，明白地談論佛法的要義。如果能在這裡領悟，那麼處處都是圓滿覺悟，步步都是修行道場。如果不能領悟，那麼等待別的時候再分明地說破。珍重。』

荊南府護國紹通禪師。有僧人問：『什麼是和尚的家風？』禪師說：『一瓶一缽。』僧人問：『向上還有更深的事情嗎？』禪師說：『有。』僧人問：『如何才是？』禪師說：『拄杖子。』僧人說：『若不向上，怎知如此？』禪師便打。僧人說：『錯了。』禪師說：『還自顧自地嘟囔。』

南京法寶德一禪師。有僧人問：『大眾雲集，請禪師說法。』禪師說：『仔細聽，仔細聽。』僧人說：『每次聽都覺得新鮮。』禪師說：『你作何理解？』僧人說：『仔細聽，仔細聽。』禪師說：『也是殘羹餿飯。』問：『什麼是睢陽（Suiyang）的境界？』禪師說：『車馬在門前，塵埃不在堂上。』問：『什麼是境界中的人？』禪師說：『時常邀請三島的客人，長久接待五湖的僧人。珍重。』

池州乾明禪院寶慧禪師上堂。拿起袈裟的一角，向大眾展示說：『這是佛佛相授，祖祖相傳的，今日不再…』

【English Translation】 English version: The Zen master said, 'Admonish the assembly, and be sure to avoid confronting head-on.'

Zen Master Fa'an of Guanghui in Shouchun, Shouzhou. A monk asked, 'Opening a Dharma hall for the country on this day, what Dharma will the master use to repay the emperor's kindness?' The master said, 'Fragrant smoke is hazy, and auspicious air is floating.' The monk said, 'If so, then the old flowers and leaves of Bodhidharma can now be picked up at will.' The master said, 'Hanshan clapped his hands, and Shide laughed heartily.' The monk said, 'Today, the student has made a small effort but encountered a great opportunity.' The master said, 'A beggar is satisfied with a small profit.' Then he said, 'If we talk about the essence of the Dharma, it is originally beyond verbal interpretation. Its application is without deficiency, and its majestic light is brilliant. May wise practitioners jointly prove it. Novices and beginners laboriously ponder in vain. Although this is so, things are not absolute. This mountain monk will not spare his eyebrows today and will explain it to you. ' After a long while, he said, 'People come from Chenzhou but do not receive news from Xuzhou.'

Zen Master Wenyen of Zhenru in Dingshan, Zhenzhou, ascended the hall and said, 'The green willows by the embankment silently expound the truth of emptiness. The monkeys chirping on the ridge clearly discuss the essentials of the Dharma. If you can understand it here, then every place is perfect enlightenment, and every step is a place of practice. If you cannot understand it, then wait for another time to explain it clearly. Treasure this.'

Zen Master Shaotong of Huguo in Jingnan Prefecture. A monk asked, 'What is the family style of the abbot?' The master said, 'One bottle and one bowl.' The monk asked, 'Is there anything more profound?' The master said, 'Yes.' The monk asked, 'What is it?' The master said, 'The staff.' The monk said, 'If I don't go upward, how would I know this?' The master then struck him. The monk said, 'Wrong.' The master said, 'Still mumbling to yourself.'

Zen Master Deyi of Fabao in Nanjing. A monk asked, 'The assembly has gathered, please Master to preach the Dharma.' The master said, 'Listen carefully, listen carefully.' The monk said, 'Every time I hear it, it feels new.' The master said, 'How do you understand it?' The monk said, 'Listen carefully, listen carefully.' The master said, 'It's just leftover scraps.' Asked, 'What is the realm of Suiyang?' The master said, 'Carriages and horses are in front of the gate, but there is no dust in the hall.' Asked, 'What are the people in the realm?' The master said, 'Often invite guests from the three islands, and always receive monks from the five lakes. Treasure this.'

Zen Master Baohui of Qianming Zen Monastery in Chizhou ascended the hall. Picking up a corner of his kasaya (robe), he showed it to the assembly and said, 'This is handed down from Buddha to Buddha, from ancestor to ancestor, and today no longer...'

覆藏普示諸人。還會么。良久曰。若也未然。且待別時。重新說破。

和州開聖覺禪師。久參長蘆有所得。遍游叢林至五祖演禪師會下。演問。釋迦彌勒猶是他奴。他是阿誰。師曰。胡張三黑李四。演深喜之以語悟首座。悟云。恐未實。更須搜看。演后復問師。釋迦彌勒猶是他奴。他是阿誰。師曰。胡張三黑李四。演云。不是不是。師曰。昨日是今日因甚不是。演云。昨日是今日不是。師始大悟。后出世開聖開堂。法嗣夫禪師。于燒香之際。忽如有物搗其胸。因成瘡未幾而化。

明州雪竇道榮覺印禪師郡之陳氏子。僧問。寒山逢拾得時如何。師曰。揚眉飛閃電。曰更有何事。師曰。開口放毫光。曰如何是向上一路。師曰。七六八。

平江府慧日智覺廣燈禪師本郡梅氏子。上堂良久曰。休休休徒悠悠。釣竿長在手。魚冷不吞鉤。喝一喝下座。

棲賢遷禪師法嗣

舒州王屋山崇福燈禪師上堂。天不能蓋地不能載。一室無私何處不在。大眾直饒恁么會去。也是鬼弄精魂。怎生說個常在底道理。良久曰。金風昨夜起。遍地是黃花。

杭州南山法雨惟鎮禪師。僧問。如何是法雨境。師曰。竹寺門相併。湖山路接連。云如何是境中人。師曰。芳草和花種。修篁帶雨移。遂顧視大眾曰。還知么

【現代漢語翻譯】現代漢語譯本：掩蓋又揭示給眾人看，你們領會了嗎？停頓了很久說：『如果還不明白，就等到下次，重新為大家說破。』和州開聖覺禪師，長期參學于長蘆，有所領悟。後來遊歷各處叢林，來到五祖演禪師的門下。五祖演問：『釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）還是他的奴僕，那麼「他」是誰？』禪師回答：『胡家的張三，黑家的李四。』五祖演非常高興，把這個領悟告訴了首座。首座說：『恐怕還不夠真實，需要更深入地探究。』五祖演後來又問禪師：『釋迦彌勒還是他的奴僕，那麼「他」是誰？』禪師回答：『胡家的張三，黑家的李四。』五祖演說：『不對，不對。』禪師說：『昨天是，今天為什麼不對？』五祖演說：『昨天是，今天不是。』禪師這才大悟。後來出世開創開聖禪寺。他的法嗣夫禪師，在燒香的時候，忽然感覺好像有什麼東西撞擊他的胸部，因此生瘡，不久就圓寂了。明州雪竇道榮覺印禪師，是明州陳家的兒子。有僧人問：『寒山（Hanshan，唐代詩人）遇到拾得（Shide，唐代詩人）時是什麼情景？』禪師回答：『揚眉飛閃電。』僧人問：『還有什麼事？』禪師回答：『開口放毫光。』僧人問：『如何是向上一路？』禪師回答：『七六八。』平江府慧日智覺廣燈禪師，是平江府梅家的兒子。上堂說法，停頓了很久說：『休，休，休，只是徒勞無益。釣竿長在手，魚兒冷了不吞鉤。』然後大喝一聲，走下座位。棲賢遷禪師的法嗣舒州王屋山崇福燈禪師上堂說法：『天不能覆蓋，地不能承載。一室之內沒有私心，哪裡不在？』各位，即使你們這樣理解，也是鬼在玩弄精魂。怎樣說出一個常在的道理呢？停頓了很久說：『金風昨夜起，遍地是黃花。』杭州南山法雨惟鎮禪師。有僧人問：『如何是法雨境？』禪師回答：『竹寺門相併，湖山路接連。』僧人問：『如何是境中人？』禪師回答：『芳草和花種，修篁帶雨移。』於是環顧大眾說：『知道嗎？』

【English Translation】 English version: Covering and revealing to everyone, do you understand? After a long pause, he said, 'If you still don't understand, wait until next time, and I will explain it again for everyone.' Zen Master Jue of Kaisheng Temple in Hezhou, after a long period of study at Changlu, had some understanding. Later, he traveled to various monasteries and came to the assembly of Zen Master Yan of Wuzu. Wuzu Yan asked, 'Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still his servants, then who is 'he'?' The Zen master replied, 'Zhang San of the Hu family, Li Si of the Hei family.' Wuzu Yan was very happy and told this understanding to the chief seat. The chief seat said, 'I'm afraid it's not real enough, it needs to be explored more deeply.' Wuzu Yan later asked the Zen master again, 'Śākyamuni and Maitreya are still his servants, then who is 'he'?' The Zen master replied, 'Zhang San of the Hu family, Li Si of the Hei family.' Wuzu Yan said, 'No, no.' The Zen master said, 'Yesterday it was, why isn't it today?' Wuzu Yan said, 'Yesterday it was, today it is not.' Only then did the Zen master have a great enlightenment. Later, he came into the world and founded Kaisheng Temple. His Dharma heir, Zen Master Fu, while burning incense, suddenly felt as if something was hitting his chest, and as a result, he developed sores and soon passed away. Zen Master Jueyin Daorong of Xuedou in Mingzhou was the son of the Chen family in Mingzhou. A monk asked, 'What was the scene when Hanshan (Hanshan, a poet of the Tang Dynasty) met Shide (Shide, a poet of the Tang Dynasty)?' The Zen master replied, 'Raising eyebrows and flashing lightning.' The monk asked, 'What else is there?' The Zen master replied, 'Opening the mouth and emitting light.' The monk asked, 'What is the upward path?' The Zen master replied, 'Seven, six, eight.' Zen Master Guangdeng Zhijue of Huiri in Pingjiang Prefecture was the son of the Mei family in Pingjiang Prefecture. He ascended the hall and preached, paused for a long time and said, 'Stop, stop, stop, it's just in vain. The fishing rod is always in hand, the fish are cold and don't swallow the hook.' Then he shouted loudly and walked down from his seat. The Dharma heir of Zen Master Qian of Qixian Zen Master Deng of Chongfu on Wangwu Mountain in Shuzhou ascended the hall and preached: 'The sky cannot cover, the earth cannot bear. There is no selfishness in a room, where is it not?' Everyone, even if you understand it this way, it is also a ghost playing with the essence of the soul. How can you speak of a constant principle? After a long pause, he said, 'The golden wind rose last night, and yellow flowers are everywhere.' Zen Master Weizhen of Fayu on Nanshan Mountain in Hangzhou. A monk asked, 'What is the realm of Fayu?' The Zen master replied, 'The doors of the bamboo temple are side by side, and the lake and mountain roads are connected.' The monk asked, 'What is the person in the realm?' The Zen master replied, 'Fragrant grass and flower seeds, tall bamboos are moved with rain.' Then he looked around at the crowd and said, 'Do you know?'

。南山嶺頭白雲冉冉。西湖岸上綠柳依依。一時驗取不用針錐。喝一喝下座。

潭州東明慧遷禪師初住南源。僧問。如何是南源境。師曰。五嶺侵霄漢。三株鎖碧煙。云如何是境中人。師曰。焚香開卷云生砌。卷箔冥心月在池。乃曰。不可以智知不可以識識。大眾且道。識個什麼。良久曰。露柱是木頭作稱。

開元智譚禪師法嗣

汀州開元宗祐禪師。僧問。如何是祖師西來意。師曰。扁舟沖云浪。云未審意旨如何。師曰。一葦渡金陵。乃曰。祖師門下水泄不通。佛事門中風行草偃。於斯見得暢快平生。擬議思量千山萬水。

善果懷演庵主法嗣

潭州玉池光教寺沖儼禪師。僧問。以心傳心無說可說即不問。如何是可說。師曰。石筍逢時長。僧云。未審意旨如何。師曰葵花向日開。問如何是祖師的的意。師曰。泥牛不吃欄邊草。僧云。和尚何處安身立命。師曰。直向孤峰頂上眠。

天寧道楷禪師法嗣

汝州香山法成禪師示眾曰。知有佛祖向上人方有說話分。諸禪德且道。那個是佛祖向上事。有個人家兒子。六根不具七識不全。是大闡提無佛種性。逢佛殺佛逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人么。良久曰。對面不仙陀睡多饒寐語。又曰。只這個負累殺人。認作空

【現代漢語翻譯】現代漢語譯本：南山嶺頭，白雲緩緩飄動。西湖岸邊，綠柳輕輕搖曳。當下即可驗證，無需任何憑證。喝一聲，退下座位。

潭州東明慧遷禪師初次住持南源寺。有僧人問道：『什麼是南源的景象？』禪師說：『五嶺直插雲霄，三株樹木籠罩著碧綠的煙霧。』僧人又問：『那麼，景象中的人是什麼樣的呢？』禪師說：『焚香誦經，雲霧在臺階上瀰漫；放下簾子，靜心冥想，月亮倒映在池塘中。』於是禪師說：『不能用智慧去了解，也不能用意識去認識。』各位，你們說，要認識什麼呢？』停頓了很久，禪師說：『露柱是用木頭做的。』

開元智譚禪師的法嗣。

汀州開元宗祐禪師。有僧人問道：『什麼是祖師西來的真意？』禪師說：『一葉扁舟衝破云浪。』僧人問：『還請開示其中的意旨。』禪師說：『一根蘆葦就能渡過金陵。』於是禪師說：『祖師門下，滴水不漏。佛事門中，如風吹草偃。』如果能在此處領悟，一生都會感到暢快。如果還在擬議思量，那便如同身處千山萬水之中。

善果懷演庵主的法嗣。

潭州玉池光教寺沖儼禪師。有僧人問道：『以心傳心，無可言說，那我就不問了。什麼是可以說的呢？』禪師說：『石筍遇到時節就會生長。』僧人問：『還請開示其中的意旨。』禪師說：『葵花向著太陽開放。』又問：『什麼是祖師真正的意旨？』禪師說：『泥做的牛不吃欄邊的草。』僧人問：『和尚您在哪裡安身立命呢？』禪師說：『直接在孤峰頂上睡覺。』

天寧道楷禪師的法嗣。

汝州香山法成禪師向大眾開示說：『知道有超越佛祖境界的人，才能談論說話的道理。各位禪德，你們說，什麼是超越佛祖的事情？』有一個人家裡的兒子，六根不全，七識不全，是大闡提（Icchantika，斷善根的人），沒有佛的種性。遇到佛就殺佛，遇到祖師就殺祖師。天堂不收留他，地獄也無法接納他。』各位，你們認識這個人嗎？』停頓了很久，禪師說：『面對面卻不認識，睡覺時說很多夢話。』又說：『就是這個東西害死了人，卻把它認作空。』

【English Translation】 English version: South Mountain's ridge, white clouds slowly drift. West Lake's shore, green willows gently sway. Verify it immediately, without any credentials. Shout once, and step down from the seat.

Chan Master Huìqiān of Dōngmíng Temple in Tánzhōu, first residing at Nányuán Temple. A monk asked, 'What is the scenery of Nányuán?' The Master said, 'Five peaks pierce the sky, three trees are shrouded in emerald mist.' The monk then asked, 'Then, what are the people in the scenery like?' The Master said, 'Burning incense and reciting scriptures, clouds rise on the steps; lowering the blinds and meditating quietly, the moon is reflected in the pond.' Thereupon, the Master said, 'It cannot be understood with wisdom, nor can it be recognized with consciousness.' Everyone, tell me, what is there to recognize?' After a long pause, the Master said, 'The pillar is made of wood.'

Successor of Chan Master Zhìtán of Kāiyuán Temple.

Chan Master Zōngyòu of Kāiyuán Temple in Tīngzhōu. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A small boat braves the clouds and waves.' The monk asked, 'Please explain the meaning of this.' The Master said, 'A single reed can cross Jinling.' Thereupon, the Master said, 'Within the Patriarch's gate, not a drop can leak. Within the Buddhist affairs, it's like the wind bending the grass.' If one can understand this, one will feel joyful for a lifetime. If one is still contemplating and deliberating, it's like being in the midst of thousands of mountains and rivers.

Successor of Hermit Huáiyǎn of Shànguǒ.

Chan Master Chōngyǎn of Yùchí Guāngjiào Temple in Tánzhōu. A monk asked, 'Mind-to-mind transmission, there is nothing to say, so I won't ask. What is there to say?' The Master said, 'Stone bamboo shoots grow when the time is right.' The monk asked, 'Please explain the meaning of this.' The Master said, 'Sunflowers open towards the sun.' He then asked, 'What is the true meaning of the Patriarch?' The Master said, 'A clay ox does not eat the grass by the fence.' The monk asked, 'Where does the Master settle his life?' The Master said, 'Directly sleep on the peak of a solitary mountain.'

Successor of Chan Master Dàokǎi of Tiānníng Temple.

Chan Master Fǎchéng of Xiāngshān Temple in Rǔzhōu addressed the assembly, saying, 'Only those who know there is something beyond the Buddhas and Patriarchs can speak of the Way. Virtuous Chan practitioners, tell me, what is beyond the Buddhas and Patriarchs?' There is a son of a family, whose six senses are incomplete, and whose seven consciousnesses are incomplete. He is a great Icchantika (Icchantika, one who has severed their roots of goodness), without the Buddha-nature. He kills the Buddha when he meets the Buddha, and kills the Patriarch when he meets the Patriarch. Heaven does not accept him, and hell has no door to receive him.' Everyone, do you recognize this person?' After a long pause, the Master said, 'Face to face, yet you don't recognize him, he sleeps a lot and talks in his sleep.' He also said, 'It is this very thing that kills people, yet you mistake it for emptiness.'

劫時自己。分明頭上安頭。更言落在今時。何異霜加雪上。直得純清絕點。猶有流注真常。縱然轉位回機。大似日中逃影。所以道。二由一有。一亦莫守。一心不生。萬法無咎。喝一喝曰。是甚熱碗鳴聲。豈不見道。文殊起佛見法見。貶向二鐵圍山。衲僧起佛見法見。列在三條椽下。乃舉起拂子曰。拂子夜來起佛見法見。且道今朝如何批判。擊繩床曰。分付德山臨濟。又曰。靈機獨耀智鑒洞然。瞬目揚眉已彰痕跡。拈槌豎拂豈免階梯。悟之者心超數量語默皆如。左放右收都無依賴。迷之者頭頭作解取捨有心。縱饒盡得那邊。未免這邊礙著。所以道。衲僧家語個解粘去縛拔榍抽釘。已是犯鋒傷手。更言體之與用正之與偏。恰似三家村裡教書郎。未念得一本太公家教。便道文章賽過李白杜甫。諸禪德。伊家自有同風。不要展他書卷。師問僧。甚處人。云西川。師曰。幾時離鄉。云前年二月。師曰。未離本國一句作么生道。云通身是口難為只對。師曰。猶是離家失業句。僧無語。師打一拂曰。枉踏草鞋。初師與照闡提同嗣芙蓉而不相識。因有鵬上人者。舉照贊芙蓉像云。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中枯木清。咦爾是何人。師曰。今日方知他親見先師。鵬遂請益。師曰。豈不見法眼拈夾山話。

【現代漢語翻譯】現代漢語譯本劫時自己（在劫難發生時真正的自我）。分明頭上安頭（明明已經有了頭，又在頭上安一個頭，比喻多此一舉）。更言落在今時（還說落在現在這個時間），何異霜加雪上（和雪上加霜有什麼區別）。直得純清絕點（即使達到了純粹清凈，沒有一絲雜質的境界），猶有流注真常（仍然有流動的、永恒不變的真如存在）。縱然轉位回機（縱然能夠轉變位置，扭轉機鋒），大似日中逃影（也好像在太陽底下逃避自己的影子一樣，徒勞無功）。所以說，『二由一有（二是由一而產生的），一亦莫守（一也不要執著）。一心不生（如果連一念都不產生），萬法無咎（那麼萬法就沒有過失）』。喝一喝，說：『這是什麼熱碗發出的聲音？』豈不見道（難道沒聽說過），文殊（Manjusri，文殊菩薩）起佛見法見（產生了佛的知見和法的知見），貶向二鐵圍山（被貶到兩座鐵圍山之間）。衲僧（naseng，指僧人）起佛見法見（產生了佛的知見和法的知見），列在三條椽下（就被列在三條椽子下面，意指見解低下）。於是舉起拂子說：『拂子夜來起佛見法見（拂子昨晚產生了佛的知見和法的知見），且道今朝如何批判（那麼今天該如何評判它呢）？』擊打繩床說：『分付德山臨濟（交給德山和臨濟去評判吧）』。又說：『靈機獨耀（靈妙的機用獨自閃耀），智鑒洞然（智慧的觀照透徹明瞭）。瞬目揚眉已彰痕跡（即使是眨眼揚眉，也已經顯露出痕跡）。拈槌豎拂豈免階梯（拈起槌子，豎起拂子，又怎麼能免於落入階梯，落入分別呢）？悟之者心超數量語默皆如（領悟的人，心超越數量，無論是說話還是沉默，都與真如相應）。左放右收都無依賴（無論是左放還是右收，都沒有任何依賴）。迷之者頭頭作解取捨有心（迷惑的人，對每件事都加以解釋，取捨都有分別心）。縱饒盡得那邊（縱然完全得到了那邊的境界），未免這邊礙著（也難免被這邊的境界所障礙）。所以說，衲僧家語個解粘去縛拔楔抽釘（僧人說一句解開粘著，去除束縛，拔掉楔子，抽出釘子的話），已是犯鋒傷手（已經是觸犯了鋒芒，傷到了手）。更言體之與用正之與偏（更何況說本體和作用，正和偏呢），恰似三家村裡教書郎（就像三家村裡的教書先生），未念得一本太公家教（還沒念完一本《太公家教》），便道文章賽過李白杜甫（就說文章勝過李白和杜甫）。諸位禪德，伊家自有同風（他家自有家風），不要展他書卷（不要展示他的書卷）。』師問僧：『甚處人（哪裡人）？』云：『西川（四川）』。師曰：『幾時離鄉（什麼時候離開家鄉的）？』云：『前年二月（前年二月）』。師曰：『未離本國一句作么生道（還沒離開本國時，該怎麼說）？』云：『通身是口難為只對（渾身都是嘴，難以回答）』。師曰：『猶是離家失業句（這還是離家失業的話）』。僧無語（僧人無語）。師打一拂曰：『枉踏草鞋（白白地穿了草鞋）』。初師與照闡提同嗣芙蓉而不相識（當初，這位禪師和照闡提一同繼承了芙蓉的法脈，卻互不相識）。因有鵬上人者（因為有個叫鵬的上人），舉照贊芙蓉像云（舉著照闡提讚頌芙蓉的畫像說）：『雨洗淡紅桃萼嫩（雨水洗過的淡紅色桃花花萼嬌嫩），風搖淺碧柳絲輕（風吹動著淺綠色的柳絲輕柔）。白雲影里怪石露（白雲的影子里怪石顯露），綠水光中枯木清（綠水的光芒中枯木清澈）。咦爾是何人（咦，你是何人）？』師曰：『今日方知他親見先師（今天才知道他親自見過先師）』。鵬遂請益（鵬於是請教）。師曰：『豈不見法眼拈夾山話（難道沒見過法眼禪師引用夾山的話）？』

【English Translation】 English version At the time of the kalpa, it is oneself (the true self at the time of the calamity). Clearly, it's like adding a head on top of a head (clearly already having a head, adding another head on top, a metaphor for doing something superfluous). To say it falls in this present time is no different from adding frost to snow (what difference is there from adding frost to snow, making things worse). Even if one attains pure clarity without a single speck of impurity, there is still the flowing, ever-present True Nature. Even if one shifts positions and turns the mechanism, it's much like trying to escape one's shadow in the midday sun (it's like trying to escape one's shadow in the midday sun, futile). Therefore, it is said, 'Two arise from one (two are produced from one), but do not cling to one (but do not cling to one). If a single thought does not arise, then all dharmas are without fault.' Give a shout, saying: 'What is this sound from a hot bowl?' Have you not heard it said that Manjusri (Manjusri, the Bodhisattva of Wisdom), arising with the view of Buddha and the view of Dharma, was banished to the two Iron Ring Mountains? Monks (naseng, referring to monks) arising with the view of Buddha and the view of Dharma are ranked under the three rafters (are ranked under the three rafters, implying low understanding). Then, raising the whisk, he said: 'The whisk last night arose with the view of Buddha and the view of Dharma. Tell me, how should it be judged this morning?' Striking the rope bed, he said: 'Entrust it to Deshan and Linji (let Deshan and Linji judge it)'. He also said: 'The spiritual mechanism shines alone, the wisdom mirror is clear and penetrating. Even a blink of the eye or a raise of the eyebrow already reveals traces. How can picking up the mallet and raising the whisk avoid falling into steps (how can picking up the mallet and raising the whisk avoid falling into steps, falling into distinctions)? Those who awaken transcend numbers; whether speaking or silent, they are in accordance with Suchness. Letting go to the left or gathering to the right, there is no dependence. Those who are deluded interpret everything, and their taking and rejecting are intentional. Even if they fully attain that side, they cannot avoid being obstructed by this side. Therefore, it is said that for a monk to utter a phrase about untying bonds, removing shackles, pulling out wedges, and extracting nails is already touching the edge and injuring the hand. How much more so to speak of essence and function, correctness and bias? It's just like a village schoolteacher who hasn't finished reading a copy of the Tai Gong's Family Instructions and then claims his writing surpasses Li Bai and Du Fu. All you Zen practitioners, that family has its own style; don't display his books.' The master asked a monk: 'Where are you from?' The monk replied: 'From Xichuan (Sichuan)'. The master said: 'When did you leave your hometown?' The monk replied: 'The second month of the year before last'. The master said: 'How would you speak a phrase before leaving your country?' The monk replied: 'My whole body is a mouth, it's difficult to answer'. The master said: 'That's still a phrase of leaving home and losing one's livelihood'. The monk was speechless. The master struck with the whisk and said: 'You've worn out your straw sandals in vain'. Initially, the master and Zhao Chanti were both successors of Furong but did not know each other. Because there was an Elder Peng who, holding Zhao's praise of Furong's image, said: 'Rain washes the light red peach calyxes tender, wind sways the light green willow strands gently. In the shadow of white clouds, strange rocks are exposed; in the light of green water, the withered wood is clear. Hey, who are you?' The master said: 'Today I know that he personally saw the former teacher'. Peng then asked for instruction. The master said: 'Have you not seen Fayen quoting Jiashan's words?'

云我三十年只作境話會。鵬遂有省。師后被詔住東京凈因寺。

成都大智齊璉禪師。潼川中江人。姓牟氏。少有蟬蛻塵濁之志。年十三落髮從護聖受具。逾歲游成都。依法華百法講席。又通唯識。至此則無漏界不思議善常安樂解脫身大牟尼名法。瞥若有省。其師已不能屈居頃之慨然太息曰。吾棄家為大事。茲紙上語爾。譬如畫日月。豈有光明耶。棄之南遊訪清溪斷臂道者。斷臂深器之。復謁五祖演真如哲百丈肅晦堂心。日夕參扣然未有省發。在晦堂日有自大陽來者。舉芙蓉示眾語。師心悅服遂往從之。初見如舊相識。一日凌晨聞板聲豁然大悟。急以告芙蓉。芙蓉可之。命掌經藏。分座說法囊錐穎脫。叢林歸重名聲籍然。未幾歸省親。聞芙蓉臨凈因。復往依止遂首眾座。下凈因既在輦轂下。而芙蓉以龍象居焉。問法者萬指。而師戶外之屨亦如之。芙蓉每語人曰。璉首坐牛行虎視機鋒橫出。異日弘吾道決矣。時天下大興崇寧寺。精擇傳法者。永興經略使王公序。都轉運使薛公紹彭以師為宜禮致之。師乃諾其請。居五年名聲普聞遠邇傾慕。遷襄陽普寧。政和初西歸故里。筑庵妙峰將老焉。既而天彭請蒞能仁。又改大隨。廣漢之無為。成都之超悟。最後居大智。師在大隨日。其徒有妄訴于州者。師怡然就逮有司考竟其事

【現代漢語翻譯】現代漢語譯本：雲門和尚三十年只是在談論境界和體會。鵬禪師因此有所領悟。後來，雲門和尚被皇帝詔令住持東京的凈因寺。

成都大智齊璉禪師，是潼川中江人，姓牟。他從小就有脫離塵世的志向。十三歲時剃度出家，在護聖寺受了具足戒。過了一年，他遊歷到成都，學習《法華經》和《百法明門論》。又精通唯識宗。至此，他對『無漏界不思議善常安樂解脫身大牟尼』這個名號，似乎有所領悟。他的老師已經無法使他屈居於此。不久，他慨嘆道：『我拋棄家庭是爲了大事，如今只是在紙上談兵罷了。這就像畫中的日月，哪裡會有光明呢？』於是他離開了成都，向南遊歷，拜訪了清溪斷臂道者。斷臂道者非常器重他。他又拜見了五祖演禪師、真如哲禪師、百丈肅禪師、晦堂心禪師，日夜參禪請教，但仍然沒有開悟。在晦堂禪師那裡時，有從大陽山來的人，舉出芙蓉道楷禪師的開示。齊璉禪師聽後心悅誠服，於是前往追隨芙蓉道楷禪師。初次見面，就像老朋友一樣。一天凌晨，他聽到打板的聲音，忽然大悟。他急忙將此事告訴芙蓉道楷禪師，芙蓉道楷禪師認可了他的開悟，並命他掌管經藏，分座說法，才華橫溢。叢林大眾都非常敬重他，名聲顯赫。不久，他回到家鄉探親。聽說芙蓉道楷禪師在凈因寺，又前往依止，並擔任首座。凈因寺地處京城，芙蓉道楷禪師以龍象來比喻齊璉禪師。前來問法的人數眾多，齊璉禪師門外的鞋子也像芙蓉道楷禪師那裡一樣多。芙蓉道楷禪師經常對人說：『璉首座像牛一樣穩健，像老虎一樣威猛，機鋒敏銳，將來必定能夠弘揚我的道法。』當時，天下大興崇寧寺，精挑細選傳法之人。永興經略使王公序、都轉運使薛公紹彭認為齊璉禪師很合適，以禮相待，請他前去。齊璉禪師答應了他們的請求，在那裡住了五年，名聲傳遍四方，遠近的人都傾慕他。後來，他遷往襄陽普寧寺。政和初年，他回到家鄉，在妙峰山筑庵，打算在那裡安度晚年。不久，天彭縣的人請他主持能仁寺，後來又改住大隨寺。他還住過廣漢的無為寺、成都的超悟寺。最後，他住在成都的大智寺。齊璉禪師在大隨寺時，他的徒弟有人向州官誣告他，齊璉禪師坦然接受逮捕，官府最終查清了事情的真相。

【English Translation】 English version: Yunmen (Yunmen Wenyan, 864–949, a famous Chan master) spent thirty years only discussing the realm of experience and understanding. Chan Master Peng then had an awakening. Later, Yunmen was summoned by the emperor to reside at Jingyin Temple in Tokyo (present-day Kaifeng).

Chan Master Qilian of Dazhi Temple in Chengdu, was a native of Zhongjiang in Tongchuan, with the surname Mou. From a young age, he had the aspiration to shed the dust and turbidity of the world. At the age of thirteen, he was tonsured and received the complete precepts at Husheng Temple. A year later, he traveled to Chengdu to study the Lotus Sutra and the Hundred Dharmas Treatise. He also mastered the Consciousness-only doctrine. At this point, he seemed to have some understanding of the name 'Anuttara-samyak-sambodhi (supreme perfect enlightenment)'. His teacher could no longer keep him there. Soon after, he sighed and said, 'I abandoned my family for a great cause, but now I am merely talking about it on paper. It is like painting the sun and moon; where would there be light?' So he left Chengdu and traveled south, visiting the Daoist who cut off his arm in Qingxi. The Daoist deeply valued him. He also visited Chan Master Yanzhen of Wuzu, Chan Master Zheru, Chan Master Su of Baizhang, and Chan Master Xintang, consulting them day and night, but still had no awakening. While at Xintang's place, someone came from Dayang Mountain and cited the teachings of Furong Daokai (1043–1118, a famous Chan master). Chan Master Qilian was delighted and convinced, so he went to follow Furong Daokai. The first meeting was like meeting an old friend. One early morning, he heard the sound of the board and suddenly had a great awakening. He hurriedly told Furong Daokai about it, and Furong Daokai acknowledged his awakening, ordering him to manage the Sutra Treasury and give Dharma talks, displaying outstanding talent. The monastic community respected him greatly, and his reputation was prominent. Soon after, he returned to his hometown to visit his relatives. Hearing that Furong Daokai was at Jingyin Temple, he went to rely on him again and became the head seat. Jingyin Temple was located in the capital, and Furong Daokai compared Qilian to a dragon-elephant. The number of people who came to ask about the Dharma was numerous, and the shoes outside Qilian's door were as many as those outside Furong Daokai's. Furong Daokai often said to people, 'Head Seat Lian is as steady as an ox and as fierce as a tiger, with sharp wit and quick responses. In the future, he will surely propagate my Dharma.' At that time, the Chongning Temple was being built on a large scale throughout the country, and people were carefully selecting Dharma transmitters. Wang Gongxu, the Pacification Commissioner of Yongxing, and Xue Gong Shaopeng, the Transportation Commissioner, considered Chan Master Qilian to be suitable and respectfully invited him to go. Chan Master Qilian agreed to their request and stayed there for five years, his reputation spreading far and wide, and people from near and far admired him. Later, he moved to Puning Temple in Xiangyang. In the early years of Zhenghe (1111-1118), he returned to his hometown and built a hermitage on Miaofeng Mountain, intending to spend his old age there. Soon after, the people of Tianpeng County invited him to preside over Nengren Temple, and later he moved to Dasui Temple. He also resided at Wuwu Temple in Guanghan and Chao Wu Temple in Chengdu. Finally, he resided at Dazhi Temple in Chengdu. While Chan Master Qilian was at Dasui Temple, some of his disciples falsely accused him to the state officials. Chan Master Qilian calmly accepted the arrest, and the government eventually investigated and clarified the matter.

將加捶楚。即時天大晦瞑群烏飛噪集杖端。有自投于地者。州將駭異遂得釋脫焉。超悟在大慈寺之廡。列肆如賈區。常闔戶堅坐。動遵戒律人皆敬之。然道價素重。緇素求識面者項背相望。時臘益高矣。頗厭苦遂棄去。眾力挽之度不可留。則謂大智居西郊。林樾岑蔚可以佚老。乃列言于府。時制置使席公每加賓禮。師欣然聽之。凡歷八載禪侶影從遂成寶社。然自是應接簡矣。俄示疾。有問者輒稱吾無苦。忽語主事僧。為我置一藍輿。吾將有所適。遲明起趺坐。涉筆書偈泊然而寂。時紹興十五年十一月四日甲子也。后六日火浴得舍利百餘粒皆具五色。閱世七十三。坐六十夏。

鄧州丹霞子淳禪師。劍州賈氏子。弱冠為僧徹證於芙蓉之室。上堂。乾坤之內宇宙之間。中有一寶秘在形山。肇法師恁么道。只解指蹤話跡。且不能拈示於人。丹霞今日擘開宇宙打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下曰。還見么。鷺鸞立雪非同色。明月蘆花不似他。上堂。舉德山示眾曰。我宗無語句實無一法與人。德山恁么說話。可謂是隻知入草求人。不覺通身泥水。仔細觀來只具一隻眼。若是丹霞則不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷胎。上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常

【現代漢語翻譯】現代漢語譯本：將要施加鞭打和棍擊的刑罰時，天空立刻變得昏暗，成群的烏鴉驚叫著聚集在刑杖的頂端。有些烏鴉甚至自己投向地面。州將對此感到驚駭和詫異，於是釋放了他。超悟在Daci Temple（大慈寺）的廊下，像在市場一樣擺設店舖。他經常關著門，端正地坐著，一舉一動都遵循戒律，人們都很尊敬他。然而，他的道行和聲望一直很高，僧人和俗人想要認識他的人絡繹不絕。當時已近年底，他頗為厭倦這種生活，於是離開了。眾人竭力挽留，但知道無法留住他。於是他說Dazhi（大智）住在西郊，那裡樹林茂盛，可以安度晚年。於是向官府陳述此事。當時的制置使席公經常以賓客之禮對待他，超悟欣然同意。總共過了八年，禪宗的同伴們像影子一樣跟隨他，最終形成了一個寶社。然而，從此以後，他減少了應酬。不久之後，他生病了。有人問他，他總是說自己沒有痛苦。忽然告訴主事僧，為我準備一頂轎子，我將要去某個地方。第二天早上起來，他盤腿而坐，拿起筆寫下偈語，安詳地去世了。時間是紹興十五年十一月四日甲子日。六天後火化，得到一百多顆舍利子，都呈現五種顏色。享年七十三歲，坐禪六十年。鄧州丹霞子淳禪師，是劍州賈氏的兒子。年輕時出家為僧，在芙蓉的禪房裡徹底證悟。上堂說法時說：『乾坤之內，宇宙之間，有一件寶貝隱藏在形山之中。』肇法師這樣說，只是懂得指點軌跡，講述事蹟，卻不能為人們揭示出來。丹霞今天劈開宇宙，打破形山，為各位拈出這件寶貝。有眼力的人辨認一下。』用拄杖敲了一下說：『看見了嗎？鷺鷥和白雪站在一起顏色不同，明月和蘆花也不相似。』上堂說法時，舉德山禪師的開示說：『我宗沒有語句，實在沒有一法可以給人。』德山這樣說話，可以說是隻知道到草叢裡找人，不覺得自己全身都是泥水。仔細看來，只長了一隻眼睛。如果是丹霞，就不會這樣。我宗有語句，金刀也剪不開，其中蘊含著深深的玄妙旨意，就像玉女在夜晚懷胎一樣。』上堂說法時說：『正午的太陽還缺一半，寂靜的三更天還沒有圓滿。六扇窗戶不曾知道溫暖的意味，來來往往總是如此。』

【English Translation】 English version: When the whipping and beating were about to be inflicted, the sky immediately darkened, and flocks of crows screeched and gathered at the top of the execution staff. Some even threw themselves to the ground. The prefect was horrified and astonished, and released him. Chao Wu attained enlightenment in the corridor of Daci Temple (Great Compassion Temple), setting up stalls like in a marketplace. He often kept his doors closed, sitting upright, adhering to the precepts in every action, and people respected him. However, his virtue and reputation had always been high, and monks and laypeople who wanted to meet him came in an endless stream. At that time, the end of the year was approaching, and he was quite tired of this life, so he left. The crowd tried hard to persuade him to stay, but knew that they could not keep him. So he said that Dazhi (Great Wisdom) lived in the western suburbs, where the forests were lush and he could spend his old age in peace. So he reported this matter to the government. The then Pacification Commissioner, Lord Xi, often treated him with the courtesy of a guest, and Chao Wu gladly agreed. In total, eight years passed, and Chan companions followed him like shadows, eventually forming a precious community. However, from then on, he reduced his social interactions. Soon after, he fell ill. When someone asked him, he always said that he had no suffering. Suddenly, he told the monk in charge to prepare a sedan chair for him, as he was going somewhere. The next morning, he got up, sat in the lotus position, picked up a pen and wrote a verse, and passed away peacefully. The time was the Jiazi day, the fourth day of the eleventh month of the fifteenth year of Shaoxing. Six days later, he was cremated, and more than a hundred sariras (relics) were obtained, all displaying five colors. He lived to the age of seventy-three, and sat in meditation for sixty years. Danzhou Danxia Zichun Chan Master, was the son of the Jia family of Jianzhou. He became a monk at a young age and thoroughly attained enlightenment in the meditation room of Furong. When he ascended the platform to preach, he said: 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing.' Dharma Master Zhao said this, but only knew how to point out traces and tell stories, but could not reveal it to people. Today, Danxia splits open the universe, breaks Mount Xing, and presents this treasure to everyone. Those with discerning eyes, identify it.' He tapped the ground with his staff and said: 'Do you see it? Egrets and white snow standing together are different colors, the bright moon and reeds are also dissimilar.' When he ascended the platform to preach, he cited the instruction of Chan Master Deshan: 'My school has no words, and truly has no dharma to give to people.' Deshan spoke like this, it can be said that he only knows how to look for people in the grass, and does not realize that his whole body is covered in mud. Looking closely, he only has one eye. If it were Danxia, it would not be like this. My school has words, which cannot be cut open by a golden knife, and contains deep and profound meaning, like a jade maiden conceiving a child at night.' When he ascended the platform to preach, he said: 'The midday sun is still half missing, the silent midnight is not yet full. The six windows have never known the meaning of warmth, coming and going is always like this.'

在月明前。上堂。寶月流輝澄潭布影。水無蘸月之意。月無分照之心。水月兩忘方可稱斷。所以道。昇天底事直須飏卻。十成底事直須去卻。擲地金聲不須回顧。若能如是始解向異類中行。諸人到這裡還相委悉么。良久曰。常行不舉人間步。披毛戴角混塵泥。僧問牛頭未見四祖時如何。師曰。金菊乍開蜂競采。曰見后如何。師曰。苗枯花謝了無依。宣和己亥春示寂。塔全身於洪山之南。

東京凈因自覺禪師。青州王氏子。幼以儒業見知于司馬溫公。然事高尚而無意功名。一旦落髮從芙蓉游。履踐精密契悟超絕。出世住大乘。崇寧間詔居凈因。上堂。祖師西來特唱此事。自是諸人不肯委悉向外馳求。投赤水以尋珠。詣荊山而覓玉。殊不知從門入者不是家珍。認影迷頭豈非大錯。直得宗門提唱體寂無依。念異不生古今無間。森羅萬象觸目家風。鳥道遁空不妨舉步。金雞報曉丹鳳翱翔。玉樹花開枯枝結子。只有太陽門下日日三秋。明月堂前時時九夏。要會么。無影樹垂寒澗月。海潮東注斗移西。

建昌軍資聖南禪師。聖節上堂顧視左右曰。諸人還知么。夜明簾外之主萬化不渝。琉璃殿上之尊四臣不昧。端拱而治不令而行。壽逾百億須彌。化洽大千沙界。且道正恁么時如何行履。野老不知黃屋貴。六街慵聽靜鞭聲

【現代漢語翻譯】現代漢語譯本：在月亮升起之前，禪師登上法堂。澄澈的潭水倒映著寶月的光輝，潭水並沒有想要映月的意圖，月亮也沒有想要照耀潭水的心。水和月都忘記了彼此，才可以稱得上是斷絕了妄念。所以說，昇天的事情必須徹底拋棄，十分圓滿的事情也必須去除。將擲地作金石之聲的言語拋下，也不需要再回頭顧盼。如果能夠做到這樣，才算理解了如何在異類中行走。各位到這裡還相互瞭解嗎？良久，禪師說：『常常行走卻不邁人間步，披著獸皮，頭戴獸角，混跡于塵土之中。』有僧人問：『牛頭禪師未見四祖道信時如何？』禪師說：『金色的菊花剛剛開放，蜜蜂爭相採蜜。』僧人又問：『見四祖之後又如何？』禪師說：『苗枯萎，花凋謝，了無依靠。』宣和己亥年春天，禪師圓寂，全身舍利塔位於洪山之南。東京凈因自覺禪師，是青州王氏之子。年幼時就以儒學聞名于司馬溫公。然而他志向高遠，無意于功名利祿。一旦剃度出家，就跟隨芙蓉道楷禪師修行。他的修行實踐精密，契悟超凡絕倫。出世后住在Dacheng寺。崇寧年間，奉詔住持凈因寺。禪師上堂開示說：『祖師西來，特別宣揚這件事，只是眾人不肯相信，向外馳求。到赤水去尋找寶珠，到荊山去尋找美玉。卻不知道從門進入的不是家裡的珍寶，認影子當頭豈不是大錯特錯。』直接提倡宗門體悟寂靜無所依靠，念頭的差異不產生，古今沒有間隔。森羅萬象，觸目都是家風。鳥道遁空，不妨礙舉步。金雞報曉，丹鳳翱翔。玉樹開花，枯枝結果。只有太陽門下，日日都是秋天；明月堂前，時時都是夏天。想要領會嗎？無影樹垂掛著寒潭的月亮，海潮向東流去，斗星向西移動。建昌軍資聖南禪師，在聖節上堂，環顧左右說：『各位還知道嗎？夜明簾外的主宰，萬物的變化都不會改變他；琉璃殿上的至尊，四位大臣不會不明白他的心意。』拱手垂裳而天下治，不發佈命令而事情也能辦成。壽命超過百億須彌山，教化普及大千世界。那麼，請問正在這個時候，如何行動呢？鄉下的老翁不知道皇帝的尊貴，街上的人們懶得聽那安靜的鞭子的聲音。

【English Translation】 English version: Before the moon rose, the Zen master ascended the Dharma hall. The clear pool reflected the radiant light of the precious moon. The water had no intention of reflecting the moon, and the moon had no intention of illuminating the water. Only when both water and moon are forgotten can one be said to have severed delusions. Therefore, it is said, 'The matter of ascending to heaven must be completely abandoned, and the matter of perfect completion must also be discarded. Throw down words that sound like gold and stone, and there is no need to look back.' If one can do this, then one understands how to walk among different kinds. Do you all understand each other here?' After a long silence, the Zen master said, 'Often walking but not taking human steps, wearing animal skins and horns, mingling in the dust.' A monk asked, 'What was Niu Tou (Ox-Head) Zen master like before he met the Fourth Patriarch Daoxin (道信)?' The Zen master said, 'Golden chrysanthemums have just bloomed, and bees are competing to gather honey.' The monk asked again, 'What was he like after meeting the Fourth Patriarch?' The Zen master said, 'The seedlings wither, the flowers fade, and there is nothing to rely on.' In the spring of the year Ji Hai (己亥) during the Xuanhe (宣和) era, the Zen master passed away. His complete body stupa is located south of Hongshan (洪山). Zen Master Zijué (自覺) of Jingyin (凈因) Temple in Dongjing (東京), was a son of the Wang (王) family of Qingzhou (青州). In his youth, he was known for his Confucian scholarship by Sima Wengong (司馬溫公). However, he had lofty aspirations and no interest in fame and fortune. Once he shaved his head and left home, he followed Zen Master Furong Daokai (芙蓉道楷) to practice. His practice was meticulous, and his enlightenment was extraordinary. After entering the world, he lived in Dacheng (大乘) Temple. During the Chongning (崇寧) era, he was ordered to reside at Jingyin Temple. The Zen master ascended the Dharma hall and said, 'The Patriarch came from the West, especially to proclaim this matter, but people are unwilling to believe it and seek it externally. Going to Chishui (赤水) to find pearls, going to Jingshan (荊山) to find jade. But they do not know that what enters through the door is not the treasure of the home, and recognizing the shadow as the head is not a big mistake.' Directly advocating the realization of the emptiness of the sect, the difference of thoughts does not arise, and there is no separation between ancient and modern. All phenomena are the family style that meets the eye. The bird path escapes into the void, but it does not hinder taking steps. The golden rooster crows at dawn, and the phoenix soars. The jade tree blooms, and the withered branches bear fruit. Only under the sun gate, every day is autumn; in front of the bright moon hall, every moment is summer. Want to understand? The shadowless tree hangs the moon in the cold pool, the tide flows eastward, and the Big Dipper moves westward. Zen Master Nan (南) of Zisheng (資聖) Temple in Jianchang (建昌) Army, ascended the Dharma hall on the sacred festival, looked around and said, 'Do you all know? The master outside the bright curtain, the changes of all things will not change him; the supreme one in the crystal palace, the four ministers will not fail to understand his mind.' He governs with folded hands and drooping clothes, and things can be done without issuing orders. His life exceeds hundreds of millions of Sumeru mountains, and his teachings spread throughout the great chiliocosm. So, please tell me, how should one act at this very moment? The old man in the countryside does not know the nobility of the emperor, and the people in the streets are too lazy to listen to the sound of the quiet whip.'

。

潼川府梅山已禪師。僧問。如何是法身邊事。師曰。枯木糝花不犯春。曰如何是法身向上事。師曰。石女不妝眉。

襄州石門元易禪師。潼川稅氏子。上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸。大眾只如聞見覺知未嘗有間。作么生說個心空底道理。莫是見而不見聞而不聞為之心空耶錯。莫是忘機息慮萬法俱捐。銷能所以入玄宗。泯性相而歸法界。為之心空耶錯。恁么也不得。不恁么也不得。恁么不恁么總不得。未審畢竟作么生。還會么。良久曰。若實無為無不為。天堂地獄長相隨。三尺杖子攪黃河。八臂那吒冷眼窺。無限魚龍盡奔走。捉得循河三腳龜。脫取殼鐵錐錐。吉兇之兆便分輝。借問東村白頭老。吉兇未兆若何為。休休休。古往今來春復秋。白日騰騰隨分過。更嫌何處不風流咄。上堂。皓月當空澄潭無影。紫微轉處夕陽輝。綵鳳歸時天欲曉。碧霄云外石筍橫空。綠水波中泥牛駕浪。懷胎玉兔曉過西岑。抱子金雞夜棲東嶺。於斯明得始知。夜明簾外別是家風。空王殿中聖凡絕跡。且道作么生是夜明簾外事。還委悉么。正值秋風來入戶。一聲砧杵落誰家。僧問。古鏡未磨時如何。師曰。精靈皺眉。曰磨后如何。師曰。波斯彈指。曰為什麼如此。師曰。好事不出門。紹興丁丑七月二

十五日坐寂。火后收舍利塔于學射山。

瑞州洞山微禪師上堂。日暖風和柳眼青。冰消魚躍浪花生。當鋒妙得空王印。半夜崑崙戴雪行。僧問。如何是默默相應底事。師曰。啞子吃苦瓜。

西京天寧禧誧禪師。蔡州宋氏子。初住韶山次過天寧丹霞。上堂。韶山近日沒巴鼻。眼裡聞聲鼻嘗味。有時一覺到天明。不在床上不落地。大眾且道在甚麼處。諸人於斯下得一轉語。非唯救得韶山。亦乃不孤行腳。其或未然。三級浪高魚化龍。癡人猶戽夜塘水。問如何是君。師曰。宇宙無雙日乾坤只一人。曰如何是臣。師曰。德分明主化道契物情機。曰如何是臣向君。師曰。赤心歸舜日盡節報堯天。曰如何是君視臣。師曰。玄眸凝不瞬妙體鑒旁來。曰如何是君臣道合。師曰。帳符尊賤隔潛信往來通。政和五年九月四日忽召主事。令以楮囊分而為四眾僧童行常住津送各一。既而復曰。丹霞有個公案。從來推到扶起今朝普示諸人。且道是個甚底。顧視左右曰。會么。曰不會。師曰。偉哉大丈夫不會末後句。遂就寢右脅而化。

襄州鹿門法燈禪師。成都劉氏子。依大慈寶范為僧。俾聽華嚴得其要。棄謁芙蓉。蓉問曰。如何是空劫已前自己。師于言下心跡泯然。從容進曰。靈然一句超群像迥出三乘不假修。蓉撫而印之。開

【現代漢語翻譯】現代漢語譯本十五日坐化圓寂。火化后，在學射山建塔供奉舍利。

瑞州洞山微禪師上堂說法：『陽光溫暖，微風和煦，柳樹抽出嫩綠的新芽。冰雪消融，魚兒歡快地跳躍，水面泛起波浪。在交鋒之際巧妙地領悟了空王的印記，如同半夜裡崑崙山頂頂著白雪前行。』有僧人問：『如何是默默相應的真諦？』禪師回答：『啞巴吃黃連，有苦說不出。』

西京天寧禧誧（Xijing Tianning Xi Bu）禪師，是蔡州宋氏之子。最初住在韶山，後來到天寧丹霞。上堂說法：『韶山近日沒有什麼特別之處，用眼睛聽聲音，用鼻子品嚐味道。有時一覺睡到天亮，不在床上也不在地上。』各位，你們說這是在什麼地方？諸位如果能在這裡說出一句轉語，不僅能救得了韶山，也不會辜負了你們的遊方參學。如果不能，就像三級浪高，魚化為龍，而癡人還在夜裡用戽斗舀池塘里的水。』有人問：『什麼是君？』禪師說：『宇宙間獨一無二的太陽，天地間只有一個這樣的人。』問：『什麼是臣？』禪師說：『德行分明，輔助君主推行教化，道義契合萬物之情，把握時機。』問：『什麼是臣面向君？』禪師說：『赤誠之心歸向舜日，竭盡忠誠報效堯天。』問：『什麼是君看待臣？』禪師說：『深邃的眼眸凝聚不動，微妙的本體明鑑四方。』問：『什麼是君臣道合？』禪師說：『帳簿符節區分尊卑貴賤，秘密的信任往來溝通。』政和五年九月四日，忽然召來主事，命令用楮囊將東西分成四份，分別供給僧眾、童行、常住，並派人運送。之後又說：『丹霞有個公案，從來都是推倒扶起，今天普示給大家。』各位，你們說這是什麼？』回頭看看左右的人說：『會嗎？』回答說：『不會。』禪師說：『偉大的大丈夫啊，不會末後句。』於是就寢，右脅而臥，圓寂。

襄州鹿門法燈（Xiangzhou Luming Fadeng）禪師，是成都劉氏之子。跟隨大慈寶范（Daci Baofan）出家，讓他聽講《華嚴經》，領悟了其中的要義。後來辭別去拜訪芙蓉（Furong）。芙蓉問：『什麼是空劫（kongjie，指極長的時間）以前的自己？』禪師在言語之下，心跡完全泯滅，從容地回答說：『靈然一句超群像，迥出三乘不假修。』芙蓉撫摸著他，印可了他的證悟，開始...

【English Translation】 English version On the fifteenth day, he entered into silent extinction. After cremation, a stupa was built on Mount Xueshe to enshrine his relics.

Zen Master Weizhen of Dongshan in Ruizhou ascended the hall and said: 'The sun is warm, the wind is gentle, and the willow eyes are green. The ice melts, the fish leap, and the waves are born. At the point of engagement, one subtly attains the seal of the Empty King, like Kunlun Mountain wearing snow at midnight.' A monk asked: 'What is the matter of silent correspondence?' The Master said: 'A mute eating bitter melon.'

Zen Master Xibu of Tianning in Xijing, was a son of the Song family of Caizhou. He first resided at Shaoshan, then moved to Tianning Danxia. Ascending the hall, he said: 'Shaoshan has recently had nothing special. Hearing sounds with the eyes, tasting flavors with the nose. Sometimes sleeping until dawn, neither on the bed nor on the ground.' Everyone, tell me, where is this? If you can utter a turning phrase here, you will not only save Shaoshan, but also not betray your pilgrimage. If not, like three-level waves, the fish transforms into a dragon, while the foolish man still scoops water from the night pond.' Someone asked: 'What is a ruler?' The Master said: 'The unique sun in the universe, only one such person in heaven and earth.' Asked: 'What is a minister?' The Master said: 'Virtue is clear, assisting the ruler in promoting teachings, righteousness accords with the feelings of all things, seizing the opportunity.' Asked: 'What is a minister facing the ruler?' The Master said: 'A sincere heart returns to the Shun sun, exhausting loyalty to repay the Yao heaven.' Asked: 'What is a ruler viewing the minister?' The Master said: 'Profound eyes concentrate without blinking, the subtle body clearly discerns all around.' Asked: 'What is the union of the way of ruler and minister?' The Master said: 'Account books and tallies distinguish the noble and the lowly, secret trust communicates back and forth.' On the fourth day of the ninth month of the fifth year of Zhenghe, he suddenly summoned the chief administrator and ordered him to divide things into four parts with paper bags, providing them to the Sangha, novices, and permanent residents, and sending them off. Then he said: 'Danxia has a public case, always pushing it down and lifting it up, today universally showing it to everyone.' Everyone, what is this?' Looking around at the people on the left and right, he said: 'Do you understand?' They replied: 'No.' The Master said: 'Great man, not understanding the last phrase.' Then he went to bed, lying on his right side, and entered into Nirvana.

Zen Master Fadeng of Luming in Xiangzhou, was a son of the Liu family of Chengdu. He became a monk under Daci Baofan, who had him listen to the Avatamsaka Sutra and understand its essentials. Later, he bid farewell to visit Furong. Furong asked: 'What is the self before the empty kalpa (kongjie, an extremely long period of time)?' The Master's mind and traces completely disappeared under the words, and he calmly replied: 'The spiritual phrase transcends the multitude of forms, standing out from the Three Vehicles without needing cultivation.' Furong stroked him, affirmed his enlightenment, and began...

法鹿門。僧問。虛玄不犯寶鑑光寒時如何。師曰。掘地深埋。問如何是逍遙物外底人。師曰。遍身紅爛不可扶持。

洪州寶峰闡提惟照禪師。簡州李氏子。幼超邁而惡俗。一日授書。至性相近也習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都師鹿苑清泰。年十九剃染登具。泰令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方謁芙蓉于大洪。嘗夜坐閣道。適風雪震薄聞警盜者傳呼過之。隨有所得辭去。大觀中芙蓉嬰難。師自三吳欲趍沂水。僕伕迷道師舉杖擊之。忽大悟嘆曰。是地非鰲山也邪。北至沂芙蓉望而喜曰。紹隆吾宗必子數輩矣。因留躬畔湖上累年。智證成就出領招提。遷甘露三祖。宣和壬寅詔補圓通。棄去復居泐潭。上堂。古佛道。我初成正覺親見大地眾生悉皆成正覺。後來又道。深固幽遠無人能到。㘞沒見識漢好龍頭蛇尾。便下座。上堂。過去諸佛已入涅槃了也。汝等諸人不應追念。未來諸佛未出於世。汝等諸人不要妄想。正當今日爾是何人蔘。上堂。伯夷隘柳下惠不恭。君子不由也。二邊不立中道不安時作么生。拈拄杖曰鴛鴦繡出從君看。不把金針度與人。上堂。太陽門下妙唱彌高。明月堂前知音蓋寡。不免舟橫江渚棹舉清波。唱慶堯年和清平

【現代漢語翻譯】現代漢語譯本法鹿門。有僧人問道：『當虛玄之理不觸及寶鑑般清澈的光芒時，會是怎樣的？』禪師回答說：『（此時應）掘地深埋（一切表象）。』（僧人又）問：『什麼是真正逍遙自在、不受世俗羈絆的人？』禪師回答說：『（那是）遍身紅爛，無人可以扶持（的狀態）。』

洪州寶峰闡提惟照禪師，是簡州李氏之子。他從小就超脫不凡，厭惡世俗。一天，（他）在學習書籍時，讀到『性相近也，習相遠也』（出自《論語·陽貨》）。（他）立刻說：『凡人和聖人原本是一體的，因為習性的影響才產生了差別。我明白了！』隨即前往成都，拜鹿苑清泰禪師為師。十九歲時剃度受戒。清泰禪師讓他去大慈寺聽講《起信論》。禪師卻總是回去睡覺。清泰禪師責問他，禪師回答說：『既然稱為正信大乘，又怎麼能用言語就能完全理解呢？』於是虛心遊歷四方，在大洪山拜見芙蓉道楷禪師。曾經夜晚坐在閣道的欄桿上，恰逢風雪交加，聽到巡邏的盜賊呼喊著經過。禪師隨之有所領悟，便告辭離去。大觀年間，芙蓉道楷禪師遭遇困境，禪師從三吳（泛指江蘇南部、浙江一帶）想要趕往沂水（去幫助他）。僕人迷路了，禪師舉起禪杖擊打他。忽然大悟，感嘆道：『這裡不是鰲山嗎？』（最終）到達沂水，芙蓉道楷禪師遠遠望見他，高興地說：『能夠紹隆我宗門的，必定是你們這些人啊。』於是（禪師）留在芙蓉道楷禪師身邊湖上多年。智慧證悟成就后，開始主持寺院。后遷至甘露寺、三祖寺。宣和壬寅年間，朝廷下詔讓他去圓通寺主持，（禪師）推辭不去，又回到泐潭居住。禪師上堂說法時說：『古佛曾說，我最初成就正覺時，親眼見到大地上的眾生都已成就正覺。後來又說，（佛法）深奧堅固幽遠，沒有人能夠到達。』（這）簡直是埋沒見識的人，（是）好龍頭蛇尾（之人）！』說完便下座。禪師又上堂說法：『過去的諸佛已經入涅槃了，你們這些人不應該追念。未來的諸佛還沒有出現於世，你們這些人不要妄想。正當今日，你們是什麼人呢？參！』禪師又上堂說法：『伯夷狹隘，柳下惠不恭敬，君子不傚法他們。』二邊（有和無）不立，中道不安住時，該怎麼辦？（禪師）拿起拄杖說：『鴛鴦繡出來任憑你們觀看，我不會把金針傳授給你們。』禪師又上堂說法：『太陽門下美妙的歌聲越來越高亢，明月堂前懂得欣賞的人卻很少。』（我）不免要把船橫在江邊的沙洲上，舉起船槳在清澈的波浪中劃動，歌唱著歌頌堯帝的年代，和著清平的樂章。

【English Translation】 English version Falumen. A monk asked, 'When the emptiness and mystery do not touch the clear light of the precious mirror, what is it like?' The master said, 'Dig deep and bury it.' (The monk) asked, 'What is a truly free and unfettered person who transcends the mundane world?' The master said, '(It is a state of) being covered in red sores, with no one to support (him).'

Chan Master Weizhao of Baofeng Chanti in Hongzhou was a son of the Li family in Jianzhou. From a young age, he was extraordinary and disliked worldly customs. One day, while studying a book, he read 'By nature, men are nearly alike; by practice, they get to be wide apart.' (from The Analects). He immediately said, 'Ordinary people and sages are originally one, but differences arise due to habits. I understand!' He then went to Chengdu and became a disciple of Chan Master Qingtai of Luyuan. At the age of nineteen, he was tonsured and received the full precepts. Chan Master Qingtai asked him to listen to the Awakening of Faith at Daci Temple. However, the Chan master always went back to sleep. Chan Master Qingtai questioned him, and the Chan master replied, 'Since it is called the Great Vehicle of True Faith, how can it be fully understood through words?' Therefore, he humbly traveled around and visited Chan Master Furong Daokai at Dahong Mountain. Once, he sat on the railing of a pavilion at night, and it happened to be snowing heavily. He heard patrolling thieves shouting as they passed by. The Chan master gained some insight and bid farewell. During the Daguan era, Chan Master Furong Daokai encountered difficulties. The Chan master wanted to rush from Sanwu (the area south of the Yangtze River) to Yishui (to help him). The servant got lost, and the Chan master struck him with his staff. Suddenly, he had a great enlightenment and exclaimed, 'Isn't this Aoshan?' (Finally) arriving at Yishui, Chan Master Furong Daokai saw him from afar and happily said, 'Those who can carry on my lineage must be people like you.' Therefore, (the Chan master) stayed by Chan Master Furong Daokai's side by the lake for many years. After achieving wisdom and realization, he began to preside over monasteries. Later, he moved to Ganlu Temple and Sanzu Temple. During the Xuanhe Renyin year, the court issued an edict asking him to preside over Yuantong Temple. (The Chan master) declined and returned to live in Letan. When the Chan master ascended the Dharma hall, he said, 'An ancient Buddha said, 'When I first attained perfect enlightenment, I personally saw that all sentient beings on earth had already attained perfect enlightenment.' Later, he also said, '(The Dharma) is profound, firm, and remote, and no one can reach it.' (This) is simply burying the knowledge of people, (it is) a good dragon's head and snake's tail!' After saying this, he descended from the seat. The Chan master ascended the Dharma hall again and said, 'The Buddhas of the past have already entered Nirvana, and you should not remember them. The Buddhas of the future have not yet appeared in the world, and you should not fantasize about them. Right now, who are you? Investigate!' The Chan master ascended the Dharma hall again and said, 'Boyi is narrow-minded, and Liuxiahui is not respectful. A gentleman does not imitate them.' When the two extremes (existence and non-existence) are not established and the Middle Way is not settled, what should be done? (The Chan master) picked up his staff and said, 'The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to you.' The Chan master ascended the Dharma hall again and said, 'The wonderful singing under the sun gate is getting higher and higher, but there are few who appreciate it in front of the bright moon hall.' (I) cannot help but moor the boat on the sandbar by the river and raise the oars to row in the clear waves, singing praises to the era of Emperor Yao and harmonizing with the music of peace.'

樂。如斯告報普請承當。擬議之間白雲萬里。上堂。本自不生今亦無滅。是死不得底樣子。當處出生隨處滅盡。是含生受底規模。大丈夫漢直須處生死流臥荊棘林俯仰屈伸隨機施設。能如是也無量方便莊嚴三昧大解脫門蕩然頓開。其或未然無量煩惱一切塵勞嶽立面前塞卻古路。上堂。古人道。墮肢體黜聰明離形去智同於大道。正當恁么時且道。是甚麼人刪詩書定禮樂。還委悉么。禮云禮云玉帛云乎哉。樂云樂云鐘鼓云乎哉。問承師有言。云黯黯處獨秀峰挺出。月朦朦里泐潭水光生。豈不是寶峰境。師曰。若是寶峰境憑君仔細看。曰如何是境中人。師曰。看取令行時。曰只如承言須會宗勿自立規矩。如何是和尚宗。師曰。須知云外千峰上。別有靈松帶露寒。雪下僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片落在眼中猶不薦。建炎二年正月七日示寂。阇維得設利如珠琲。舌齒不壞。塔于寺之西峰。

福州普賢善秀禪師。僧問。如何是正中偏。師曰。龍吟初夜后虎嘯五更前。曰如何是偏中正。師曰。輕煙籠皓月薄霧銷寒巖。曰如何是正中來師曰。松瘁何曾老花開滿未萌。曰如何是兼中至。師曰。猿啼音莫辯鶴唳響難明。曰如何是兼中到。師曰。撥開云外路脫去月明前。

太傅高世則居士。字

【現代漢語翻譯】現代漢語譯本樂。像這樣宣告普告，希望大家承擔起來。擬議之間，白雲萬里。（禪師）登上法堂說：『本來就沒有生，現在也沒有滅，這是死也無法得到的樣子。』在當處出生，隨處滅盡，這是所有含靈眾生所承受的規模。大丈夫漢應當在生死流中，臥于荊棘林里，或俯或仰，或屈或伸，隨機應變，施行設法。能夠這樣，無量的方便莊嚴三昧和大解脫門就會豁然頓開。如果不能這樣，無量的煩惱和一切塵勞就會像山嶽一樣聳立在面前，堵塞住古路。（禪師）登上法堂說：『古人說，捨棄肢體，拋棄聰明，離開形體，去除智慧，與大道相同。』正在這樣的時候，且說，是什麼人刪詩書，定禮樂？還明白嗎？禮，禮，難道只是玉帛嗎？樂，樂，難道只是鐘鼓嗎？』有僧人問：『聽聞禪師您說過，雲霧黯淡處，獨秀峰挺拔而出；月色朦朧里，泐潭水光芒四射。這難道不是寶峰的境界嗎？』禪師說：『如果是寶峰的境界，憑你仔細看。』（僧人）問：『如何是境界中的人？』禪師說：『看取號令施行時。』（僧人）問：『如果像您所說，需要領會宗旨，不要自己設立規矩，那麼什麼是和尚您的宗旨？』禪師說：『須知云外千峰上，別有靈松帶露寒。』雪下僧人問：『祖師西來（Bodhidharma coming from the West）暫且不問，時節因緣之事又如何呢？』禪師說：『一片兩片三四片，落在眼中仍然不認識。』建炎二年正月七日圓寂，火化后得到舍利（śarīra）如珠琲，舌頭和牙齒沒有損壞，建塔于寺廟的西峰。

福州普賢善秀禪師。（Fuzhou Puxian Shanxiu Chan Master）有僧人問：『如何是正中偏？』禪師說：『龍吟初夜后，虎嘯五更前。』（僧人）問：『如何是偏中正？』禪師說：『輕煙籠皓月，薄霧銷寒巖。』（僧人）問：『如何是正中來？』禪師說：『松瘁何曾老，花開滿未萌。』（僧人）問：『如何是兼中至？』禪師說：『猿啼音莫辯，鶴唳響難明。』（僧人）問：『如何是兼中到？』禪師說：『撥開云外路，脫去月明前。』

太傅高世則居士（Taifu Gao Shize Layman），字

【English Translation】 English version Rejoice. Announce and inform in this way, hoping everyone will take on the responsibility. Amidst deliberations, ten thousand miles of white clouds. (The Chan master) ascended the Dharma hall and said: 'Originally there is no birth, and now there is no extinction. This is the state that cannot be obtained by death.' Born at the very spot, extinguished everywhere, this is the scale that all sentient beings endure. A great hero must lie in the stream of birth and death, sleep in the forest of thorns, sometimes bowing, sometimes raising, sometimes bending, sometimes stretching, adapting to circumstances and applying methods. If one can do this, the immeasurable expedient adornment samādhi (samādhi) and the great liberation gate will suddenly open wide. If not, immeasurable afflictions and all worldly toils will stand before you like mountains, blocking the ancient path. (The Chan master) ascended the Dharma hall and said: 'The ancients said, 'Abandon limbs, discard intelligence, leave form, remove wisdom, and be the same as the Great Way.' At this very moment, tell me, who is it that edited the Book of Poetry, established the Book of Rites, and created music? Do you understand? Rites, rites, are they merely jade and silk? Music, music, is it merely bells and drums?' A monk asked: 'I have heard you say, 'In the dimness of the clouds, the solitary peak stands tall; in the hazy moonlight, the waters of Le Lake shine brightly.' Is this not the realm of Bao Peak?' The Chan master said: 'If it is the realm of Bao Peak, look carefully.' (The monk) asked: 'What is the person in the realm like?' The Chan master said: 'Observe when the orders are carried out.' (The monk) asked: 'If, as you say, one needs to understand the principle and not establish one's own rules, then what is your, the abbot's, principle?' The Chan master said: 'You must know that beyond the thousand peaks in the clouds, there is a spiritual pine tree with dewdrops and cold.' A monk from Xueshan asked: 'I will not ask about Bodhidharma coming from the West (Bodhidharma coming from the West), but what about the events of the season and conditions?' The Chan master said: 'One piece, two pieces, three or four pieces, falling into the eyes and still not recognized.' He passed away on the seventh day of the first month of the Jianyan second year. After cremation, śarīra (śarīra) were obtained like pearls, and the tongue and teeth were not damaged. A pagoda was built on the west peak of the temple.

Chan Master Puxian Shanxiu of Fuzhou (Fuzhou Puxian Shanxiu Chan Master). A monk asked: 'What is the partial within the correct?' The Chan master said: 'The dragon's roar after the first watch of the night, the tiger's roar before the fifth watch.' (The monk) asked: 'What is the correct within the partial?' The Chan master said: 'Light smoke veils the bright moon, thin mist dissipates the cold cliffs.' (The monk) asked: 'What is coming from the correct?' The Chan master said: 'The pine withers but never ages, the flowers bloom fully but have not yet sprouted.' (The monk) asked: 'What is arriving within the combined?' The Chan master said: 'The ape's cry is indistinguishable, the crane's cry is difficult to hear.' (The monk) asked: 'What is reaching within the combined?' The Chan master said: 'Part the road beyond the clouds, shed the light before the moon.'

Layman Gao Shize, Grand Tutor of the Heir Apparent (Taifu Gao Shize Layman), style name

仲貽號無功。初參芙蓉求指心要。蓉令去其所重扣已而參。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。

大洪恩禪師法嗣

隨州大洪守遂禪師遂寧章氏子。上堂召大眾曰。一拳拳倒黃鶴樓。一踏踏翻鸚鵡洲。慣向高樓驟玉馬。曾於急水打金毬。然雖恁么爭奈有。五色絲絳擊手腳。三鑐金鎖鎖咽喉。直饒錘碎金鎖割斷絲絳。須知更有一重礙汝在。且道如何是那一重。還會么。善吉維摩談不到。目連鹙子看如盲。上堂舉。李刺史問藥山。何姓。山曰。正是時。李罔測。乃問院主。某甲適來問長老何姓。答道正是時。的當是姓甚麼。主曰。只是姓。韓山聞曰。若六月對他便道姓熱也。又巖頭問講僧。見說大德會教是否。曰不敢。巖頭舉拳曰。是甚麼。教曰。是權教。頭曰。苦哉我若展腳問爾。不可道腳教也。師曰。奇怪二老宿。有殺人刀有活人劍。一轉語似石上栽花。一轉語似空中掛劍。當時若無後語。達磨一宗掃地而盡。諸人要見二老宿么。寧可截舌不犯國諱。

廬山歸宗通禪師法嗣

襄州資福廣照素月禪師。僧問。如何是古佛心。師曰。不著中間去卻兩頭。僧云。如何是和尚的的為人處。師曰。張公吃酒李公醉。問如何是佛。師曰。頂后無

【現代漢語翻譯】仲貽（僧人法號）自號無功。起初參拜芙蓉道楷禪師（芙蓉，指芙蓉道楷禪師），請求開示修行的要領。芙蓉道楷禪師讓他放下自己認為重要的東西，深入參悟。有一天，仲貽忽然領悟了精微的道理，於是呈上一首偈語說：『懸崖撒手任縱橫，大地虛空自坦平。照壑輝巖不借月，庵頭別有一簾明。』

大洪恩禪師的法嗣

隨州大洪守遂禪師，是遂寧章氏的兒子。上堂說法時，召集大眾說：『一拳拳倒黃鶴樓，一腳踏翻鸚鵡洲。慣向高樓驟玉馬，曾於急水打金毬。』雖然如此，無奈還有五色絲絳纏繞著手腳，三道金鎖鎖住咽喉。即使錘碎金鎖，割斷絲絳，要知道還有一層障礙阻礙著你。那麼，如何是那一重障礙呢？你們會嗎？善吉（指維摩詰，以善於辯論著稱）和維摩（指維摩詰）也談論不到，目連（神通第一的佛陀弟子）和鹙子（即舍利弗，智慧第一的佛陀弟子）看了也像瞎子一樣。上堂說法時，舉例說：李刺史問藥山惟儼禪師（藥山，指藥山惟儼禪師）：『您姓什麼？』藥山惟儼禪師說：『正是時。』李刺史不明白，於是問院主：『我剛才問長老姓什麼，他回答說『正是時』，到底姓什麼？』院主說：『只是姓。』韓山子（唐代隱士）聽到后說：『如果六月問他，便說姓熱也。』又有巖頭全豁禪師（巖頭，指巖頭全豁禪師）問講經的僧人：『聽說大德您會講經，是嗎？』僧人說：『不敢當。』巖頭全豁禪師舉起拳頭說：『這是什麼？』僧人說：『是權教。』巖頭全豁禪師說：『苦啊，如果我伸出腳問你，難道可以說腳教嗎？』守遂禪師說：『奇怪啊，這兩位老宿，有殺人的刀，也有活人的劍。一句轉語像在石頭上栽花，一句轉語像在空中掛劍。』當時如果沒有後來的話語，達磨（指菩提達摩，禪宗初祖）一宗就要掃地而盡了。各位想見這兩位老宿嗎？寧可截斷舌頭也不觸犯國諱。

廬山歸宗通禪師的法嗣

襄州資福廣照素月禪師。有僧人問：『如何是古佛心？』素月禪師說：『不著中間，去掉兩頭。』僧人問：『如何是和尚的的為人處？』素月禪師說：『張公喝酒，李公醉。』問：『如何是佛？』素月禪師說：『頂后無眼。』

【English Translation】 Zhongyi (monk's Dharma name) styled himself Wugong. He initially visited Zen Master Furong Daokai (芙蓉, referring to Zen Master Furong Daokai), seeking guidance on the essentials of practice. Furong instructed him to relinquish what he held dear and delve into contemplation. One day, Zhongyi suddenly grasped the subtle and profound truth, and presented a verse saying: 'Releasing the hand on the cliff, let it go freely; the vast earth and empty space are naturally flat and peaceful. Illuminating the ravine and shining on the rocks, not borrowing from the moon; at the hermitage head, there is another curtain of light.'

Dharma heir of Zen Master Dahong En

Zen Master Dahong Shousui of Suizhou, was a son of the Zhang family of Suining. Addressing the assembly during a Dharma talk, he said: 'One punch knocks down the Yellow Crane Tower, one step overturns Parrot Isle. Accustomed to galloping jade horses in high towers, once striking golden balls in rapid currents.' Although it is so, regrettably there are still five-colored silk ribbons entangling hands and feet, and three-linked golden locks locking the throat. Even if you smash the golden locks and cut the silk ribbons, know that there is still another layer hindering you. So, what is that layer? Do you understand? Even Shanjis (referring to Vimalakirti, known for his eloquence) and Vimalakirti cannot discuss it, Maudgalyayana (the Buddha's disciple foremost in supernatural powers) and Shariputra (the Buddha's disciple foremost in wisdom) see it as if blind. During a Dharma talk, he cited the example: Prefect Li asked Zen Master Yaoshan Weiyan (藥山, referring to Zen Master Yaoshan Weiyan): 'What is your surname?' Zen Master Yaoshan Weiyan said: 'Precisely the time.' Prefect Li did not understand, so he asked the abbot: 'I just asked the elder what his surname was, and he replied 'Precisely the time,' what exactly is his surname?' The abbot said: 'Just the surname.' Hanshanzi (a Tang dynasty recluse) heard this and said: 'If asked in June, he should say the surname is Hot.' Furthermore, Zen Master Yantou Quanhuo (巖頭, referring to Zen Master Yantou Quanhuo) asked a sutra-lecturing monk: 'I hear that you, Great Virtue, can lecture on the sutras, is that so?' The monk said: 'I dare not claim so.' Zen Master Yantou Quanhuo raised his fist and said: 'What is this?' The monk said: 'It is expedient teaching.' Zen Master Yantou Quanhuo said: 'Woe is me, if I stretch out my foot and ask you, can you say it is foot teaching?' Shousui Zen Master said: 'Strange indeed, these two old masters, have swords that kill and swords that give life. One turning phrase is like planting flowers on a stone, one turning phrase is like hanging a sword in the air.' If there had been no later words at that time, the lineage of Bodhidharma (達磨, referring to Bodhidharma, the first patriarch of Zen) would have been swept away completely. Do you all want to see these two old masters? I would rather cut off my tongue than violate the national taboo.

Dharma heir of Zen Master Guizong Tong of Mount Lu

Zen Master Zifu Guangzhao Suyue of Xiangzhou. A monk asked: 'What is the mind of the ancient Buddha?' Zen Master Suyue said: 'Not attaching to the middle, removing both ends.' The monk asked: 'What is the abbot's authentic way of being for others?' Zen Master Suyue said: 'Zhang drinks wine, Li gets drunk.' Asked: 'What is Buddha?' Zen Master Suyue said: 'No eyes behind the head.'

圓相。僧云。未審意旨如何。師曰。和風發嫩萼。問如何是真常道。師曰。著衣吃飯。僧云。學人不會。師曰。真常道。僧云。莫謾學人。師曰。想君不見朝官體。只識皮鞋不識靴。

廬山同安慶通禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。燕子不離舊窠。問世尊未成佛時如何。師曰佛。僧云。成佛后如何。師曰佛。僧云。畢竟如何。師曰佛。

江陵福昌知信禪師法嗣

安州法興期禪師。僧問。學人無問請師不答。師曰。鯨意吞舟騰巨浪。人無訊息過滄溟。僧云。恁么則落二落三。師曰。饒君解致千般問空自言多道轉賒。

蔣山泉禪師法嗣

清獻公趙抃居士字悅道。年四十餘擯去聲色系心宗教。會佛慧來居衢之南禪。公日親之。慧未嘗容措一詞。后典青州。政事之餘多宴坐。忽大雷震驚。即契悟作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底慧聞笑曰。趙悅道撞彩耳。富鄭公初于宗門未有所趣。公勉之書曰。伏惟執事。富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。則他日為門下賀也。公年七十有二。以太子少保致仕而歸。親舊里民遇之如故作高齋以自適。題偈是意曰

【現代漢語翻譯】現代漢語譯本：圓相（佛教術語，象徵圓滿）。有僧人問：『不知這圓相的意旨是什麼？』禪師說：『和煦的春風吹開了嫩芽。』又問：『什麼是真常之道？』禪師說：『穿衣吃飯。』僧人說：『學人我不明白。』禪師說：『真常之道。』僧人說：『不要欺騙學人。』禪師說：『想必你沒見過朝廷官員的體面，只認識皮鞋卻不認識靴子。』

廬山同安慶通禪師。有僧人問：『禪師您唱的是哪一家的曲調？宗風傳承自哪一位？』禪師說：『燕子不離開舊巢。』問：『世尊（釋迦牟尼）未成佛時是什麼樣的？』禪師說：『佛。』僧人問：『成佛后是什麼樣的？』禪師說：『佛。』僧人問：『究竟是什麼樣的？』禪師說：『佛。』

江陵福昌知信禪師的法嗣

安州法興期禪師。有僧人問：『學人我不問，請禪師您也不回答。』禪師說：『鯨魚有意吞下大船，掀起巨大的波浪；人沒有訊息，經過茫茫的大海。』僧人說：『這麼說就是落入二落三了。』禪師說：『即使你理解能力很強，提出各種各樣的問題，也只是白費口舌，說得越多，離道越遠。』

蔣山泉禪師的法嗣

清獻公趙抃（biàn）居士，字悅道。四十多歲時摒棄聲色，專心於佛法。當時佛慧禪師來到衢（qú）州的南禪寺，趙抃每天都親近他。佛慧禪師從未輕易對他講一句佛法。後來佛慧禪師主管青州，在處理政事之餘，經常靜坐。忽然被一聲巨大的雷聲驚醒，於是開悟，寫了一首偈（jì）說：『默默地坐在公堂上，虛空地靠著幾案，心源不動，像水一樣清澈。一聲霹靂，從頭頂打開，喚醒了從前本來的自己。』佛慧禪師聽了笑著說：『趙悅道撞大運了。』富鄭公最初對佛法沒有什麼興趣，趙抃勸勉他，寫信說：『我恭敬地認為您，富貴到了極點，道德如此興盛，福壽康寧如此完備，退休后的閒適安逸如此之高，唯獨沒有太在意的是，如來的一件大事因緣罷了。如果能專心誠意地尋求證悟，那麼將來我就可以向您祝賀了。』趙抃七十二歲時，以太子少保的身份辭官回家。親戚朋友和鄉里百姓待他像以前一樣，他建造了一座高齋來讓自己感到舒適，題寫的偈語表達了他的心意。

【English Translation】 English version: A circle (Yuan Xiang, a Buddhist term symbolizing completeness). A monk asked: 'I don't know what the meaning of this circle is?' The Zen master said: 'The gentle breeze brings forth tender buds.' Asked again: 'What is the true and constant path (Zhenchang Dao)?' The Zen master said: 'Wearing clothes and eating food.' The monk said: 'I, the student, do not understand.' The Zen master said: 'The true and constant path.' The monk said: 'Don't deceive me.' The Zen master said: 'I suppose you haven't seen the demeanor of court officials, only recognizing leather shoes but not boots.'

Zen Master Qing Tong of Tongan Temple on Mount Lu. A monk asked: 'Whose tune are you singing, Master? Whose lineage does your Zen tradition inherit?' The master said: 'Swallows do not leave their old nests.' Asked: 'What was the World-Honored One (Shizun, Shakyamuni) like before becoming a Buddha?' The master said: 'Buddha.' The monk asked: 'What is he like after becoming a Buddha?' The master said: 'Buddha.' The monk asked: 'What is he ultimately like?' The master said: 'Buddha.'

A descendant of Zen Master Zhixin of Fuchang Temple in Jiangling

Zen Master Qi of Faxing Temple in Anzhou. A monk asked: 'I, the student, do not ask, and I request that the Master not answer.' The master said: 'The whale intends to swallow a boat, stirring up huge waves; people have no news, passing through the vast sea.' The monk said: 'Does that mean falling into two or three?' The master said: 'Even if you have great understanding and ask all kinds of questions, it's just a waste of words; the more you say, the further you stray from the path.'

A descendant of Zen Master Quan of Jiangshan Temple

Layman Zhao Bian, the Duke of Qingxian, whose courtesy name was Yuedao. In his forties, he abandoned sensual pleasures and devoted himself to Buddhism. At that time, Zen Master Fohui came to N禪 Temple in Quzhou, and Zhao Bian approached him every day. Zen Master Fohui never easily spoke a word of Dharma to him. Later, Zen Master Fohui took charge of Qingzhou, and in his spare time from handling government affairs, he often sat in meditation. Suddenly awakened by a loud thunderclap, he became enlightened and wrote a verse saying: 'Silently sitting in the public hall, leaning emptily on the desk, the source of the mind is unmoving, as clear as water. A thunderbolt opens from the top of the head, awakening the original self from before.' Zen Master Fohui heard this and said with a smile: 'Zhao Yuedao has struck the jackpot.' Initially, Duke Fu Zheng had no interest in Buddhism, Zhao Bian encouraged him and wrote a letter saying: 'I respectfully believe that you, sir, are extremely wealthy, your morality is so prosperous, your blessings, longevity, health, and peace are so complete, and your leisure after retirement is so high. The only thing you haven't paid much attention to is the one great cause and condition of the Tathagata (Rulai, Buddha). If you can wholeheartedly seek enlightenment, then I will congratulate you in the future.' When Zhao Bian was seventy-two years old, he retired as the Junior Guardian of the Crown Prince and returned home. Relatives, friends, and villagers treated him as before. He built a high studio to make himself comfortable, and the verse he inscribed expressed his intentions.

。腰佩黃金已退藏。箇中消息也尋常。世人慾識高齋老。只是柯村趙四郎。復曰。切忌錯認。臨薨遺佛慧書曰。非師平昔警誨。至此必不得力矣。慧悼以偈曰。仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月照云明。

續傳燈錄卷第十二

續傳燈錄卷第十三目錄

大鑒下第十三世楊岐方會禪師法嗣十二人白雲守端禪師保寧仁勇禪師比部孫居士石霜守孫禪師東林郁山主(已上五人見錄)君山守巽禪師長慶顯瓊禪師欽山智因禪師法輪惟一禪師崇福善燈禪師法石行詮禪師法石皓蟾禪師(已上七人無錄)翠巖可真禪師法嗣五人大溈慕喆禪師西林崇奧禪師石鼓洞珠禪師(已上三人見錄)凈因文禪師永安普善禪師(已上二人無錄)大寧道寬禪師法嗣二人兜率無證禪師楊岐修廣禪師(已上二人無錄)蔣山贊元禪師法嗣九人雪竇法雅禪師承熙應悅禪師石門雅禪師龜峰子瓊禪師(已上四人見錄)蔣山可政禪師甘露宗賁禪師甘露德嚴禪師普門道彥禪師黃安禮居士(已上五人無錄)雙峰省回禪師法嗣四人光國文贊禪師靈山彥文禪師(已上二人見錄)勝業仲祥禪師雲陽慧然禪師(已上二人無錄)武泉政禪師法嗣一人慶善宗震禪師(無錄)洛浦景韶禪師法嗣三人夾山道暹禪師洛浦

【現代漢語翻譯】現代漢語譯本：腰間佩戴黃金已經退隱藏身，其中的訊息也很平常。世人如果想認識高齋老者，他就是柯村的趙四郎。又說：『切記不要認錯。』臨終前遺留佛慧書說：『如果不是老師平日的警醒教誨，到這個時候必定不得力了。』佛慧禪師悲痛地作偈說：『做官時為國家帶來祥瑞，歸隱時為世人作出榜樣。人間的金粟如來離去，天上的玉樓建成了。智慧之劍沒有絲毫缺損，冰壺一樣徹底清明。春風吹拂瀫水兩岸，孤單的月亮照耀著雲彩。』

《續傳燈錄》卷第十二

《續傳燈錄》卷第十三目錄

大鑒下第十三世楊岐方會禪師（Yangqi Fanghui，禪師名）法嗣十二人：白雲守端禪師（Baiyun Shouduan，禪師名），保寧仁勇禪師（Baoning Renyong，禪師名），比部孫居士（Bibu Sunjushi，居士名），石霜守孫禪師（Shishuang Shousun，禪師名），東林郁山主（Donglin Yushan Zhu，禪師名）（以上五人見於記錄），君山守巽禪師（Junshan Shouxun，禪師名），長慶顯瓊禪師（Changqing Xianqiong，禪師名），欽山智因禪師（Qinshan Zhiyin，禪師名），法輪惟一禪師（Falun Weiyi，禪師名），崇福善燈禪師（Chongfu Shandeng，禪師名），法石行詮禪師（Fashi Xingquan，禪師名），法石皓蟾禪師（Fashi Haochan，禪師名）（以上七人沒有記錄）。翠巖可真禪師（Cuiyan Kezhen，禪師名）法嗣五人：大溈慕喆禪師（Dawei Muzhe，禪師名），西林崇奧禪師（Xilin Chongao，禪師名），石鼓洞珠禪師（Shigu Dongzhu，禪師名）（以上三人見於記錄），凈因文禪師（Jingyin Wen，禪師名），永安普善禪師（Yongan Pushan，禪師名）（以上二人沒有記錄）。大寧道寬禪師（Daning Daokuan，禪師名）法嗣二人：兜率無證禪師（Doushuai Wuzheng，禪師名），楊岐修廣禪師（Yangqi Xiuguang，禪師名）（以上二人沒有記錄）。蔣山贊元禪師（Jiangshan Zanyuan，禪師名）法嗣九人：雪竇法雅禪師（Xuedou Faya，禪師名），承熙應悅禪師（Chengxi Yingyue，禪師名），石門雅禪師（Shimen Ya，禪師名），龜峰子瓊禪師（Guifeng Ziqiong，禪師名）（以上四人見於記錄），蔣山可政禪師（Jiangshan Kezheng，禪師名），甘露宗賁禪師（Ganlu Zongben，禪師名），甘露德嚴禪師（Ganlu Deyan，禪師名），普門道彥禪師（Pumen Daoyan，禪師名），黃安禮居士（Huang Anli Jushi，居士名）（以上五人沒有記錄）。雙峰省回禪師（Shuangfeng Xinghui，禪師名）法嗣四人：光國文贊禪師（Guangguo Wenzan，禪師名），靈山彥文禪師（Lingshan Yanwen，禪師名）（以上二人見於記錄），勝業仲祥禪師（Shengye Zhongxiang，禪師名），雲陽慧然禪師（Yunyang Huiran，禪師名）（以上二人沒有記錄）。武泉政禪師（Wuquan Zheng，禪師名）法嗣一人：慶善宗震禪師（Qingshan Zongzhen，禪師名）（沒有記錄）。洛浦景韶禪師（Luopu Jingshao，禪師名）法嗣三人：夾山道暹禪師（Jiashan Daoxian，禪師名），洛浦（Luopu，地名）

【English Translation】 English version: He had already retired and concealed himself, though he once wore gold at his waist. The news about him is quite ordinary. If people want to know the old man of Gaozhai, he is just Zhao the Fourth from Ke Village. He further said, 'Be sure not to mistake him.' Before his death, he left the Book of Buddha Wisdom, saying, 'If it were not for the master's usual warnings and teachings, I would certainly be helpless at this point.' The monk Hui lamented with a verse: 'When he served as an official, he brought auspiciousness to the country; when he returned to seclusion, he set an example for the world. The Golden Millet Buddha of the human world has departed, and the jade palace in heaven is completed. The sword of wisdom has no flaw, and the ice pot is thoroughly clear. The spring breeze blows along the banks of the Hu River, and the solitary moon shines on the clouds.'

Continuation of the Record of the Transmission of the Lamp, Volume 12

Continuation of the Record of the Transmission of the Lamp, Volume 13 - Table of Contents

The thirteenth generation after Dajian, Yangqi Fanghui Zen Master's (Yangqi Fanghui, Zen Master's name) twelve Dharma heirs: Baiyun Shouduan Zen Master (Baiyun Shouduan, Zen Master's name), Baoning Renyong Zen Master (Baoning Renyong, Zen Master's name), Layman Sun of the Ministry (Bibu Sunjushi, Layman's name), Shishuang Shousun Zen Master (Shishuang Shousun, Zen Master's name), Abbot Yushan of Donglin (Donglin Yushan Zhu, Zen Master's name) (the above five are recorded), Junshan Shouxun Zen Master (Junshan Shouxun, Zen Master's name), Changqing Xianqiong Zen Master (Changqing Xianqiong, Zen Master's name), Qinshan Zhiyin Zen Master (Qinshan Zhiyin, Zen Master's name), Falun Weiyi Zen Master (Falun Weiyi, Zen Master's name), Chongfu Shandeng Zen Master (Chongfu Shandeng, Zen Master's name), Fashi Xingquan Zen Master (Fashi Xingquan, Zen Master's name), Fashi Haochan Zen Master (Fashi Haochan, Zen Master's name) (the above seven are not recorded). Cuiyan Kezhen Zen Master's (Cuiyan Kezhen, Zen Master's name) five Dharma heirs: Dawei Muzhe Zen Master (Dawei Muzhe, Zen Master's name), Xilin Chongao Zen Master (Xilin Chongao, Zen Master's name), Shigu Dongzhu Zen Master (Shigu Dongzhu, Zen Master's name) (the above three are recorded), Jingyin Wen Zen Master (Jingyin Wen, Zen Master's name), Yongan Pushan Zen Master (Yongan Pushan, Zen Master's name) (the above two are not recorded). Daning Daokuan Zen Master's (Daning Daokuan, Zen Master's name) two Dharma heirs: Doushuai Wuzheng Zen Master (Doushuai Wuzheng, Zen Master's name), Yangqi Xiuguang Zen Master (Yangqi Xiuguang, Zen Master's name) (the above two are not recorded). Jiangshan Zanyuan Zen Master's (Jiangshan Zanyuan, Zen Master's name) nine Dharma heirs: Xuedou Faya Zen Master (Xuedou Faya, Zen Master's name), Chengxi Yingyue Zen Master (Chengxi Yingyue, Zen Master's name), Shimen Ya Zen Master (Shimen Ya, Zen Master's name), Guifeng Ziqiong Zen Master (Guifeng Ziqiong, Zen Master's name) (the above four are recorded), Jiangshan Kezheng Zen Master (Jiangshan Kezheng, Zen Master's name), Ganlu Zongben Zen Master (Ganlu Zongben, Zen Master's name), Ganlu Deyan Zen Master (Ganlu Deyan, Zen Master's name), Pumen Daoyan Zen Master (Pumen Daoyan, Zen Master's name), Layman Huang Anli (Huang Anli Jushi, Layman's name) (the above five are not recorded). Shuangfeng Xinghui Zen Master's (Shuangfeng Xinghui, Zen Master's name) four Dharma heirs: Guangguo Wenzan Zen Master (Guangguo Wenzan, Zen Master's name), Lingshan Yanwen Zen Master (Lingshan Yanwen, Zen Master's name) (the above two are recorded), Shengye Zhongxiang Zen Master (Shengye Zhongxiang, Zen Master's name), Yunyang Huiran Zen Master (Yunyang Huiran, Zen Master's name) (the above two are not recorded). Wuquan Zheng Zen Master's (Wuquan Zheng, Zen Master's name) one Dharma heir: Qingshan Zongzhen Zen Master (Qingshan Zongzhen, Zen Master's name) (not recorded). Luopu Jingshao Zen Master's (Luopu Jingshao, Zen Master's name) three Dharma heirs: Jiashan Daoxian Zen Master (Jiashan Daoxian, Zen Master's name), Luopu (Luopu, place name)

密詢禪師仁王道圓禪師(已上三人無錄)菩提光用禪師法嗣一人凈土善思禪師(見錄)天童清遂禪師法嗣四人大中立志禪師乾元圓禪師萬壽應城禪師(已上三人見錄)靈隱慧中禪師(無錄)云峰文悅禪師法嗣七人壽寧齊曉禪師澄慧咸詡禪師(已上二人見錄)精嚴繼式禪師大龍守真禪師郭山霖禪師雍熙有惠禪師龍牙如水禪師(已上五人無錄)開福守義禪師法嗣一人澄慧惟昺禪師(無錄)泐潭曉月禪師法嗣五人上藍居晉禪師泐潭道律禪師永安修玉禪師開先慈覺禪師薦福宗海禪師(已上五人無錄)定惠超信禪師法嗣六人穹窿智圓禪師(一人見錄)明因悟果禪師啟寧處明禪師慧日如鑒禪師鹿苑契符禪師普明法澄禪師(已上五人無錄)興教坦禪師法嗣一人明教紹珵禪師(無錄)玉泉悟空禪師法嗣一人護國齊月禪師(見錄)常熟稟珍禪師法嗣一人金山惠滿禪師(無錄)福嚴保宗禪師法嗣二人華藥義然禪師承天智昱禪師(已上二人見錄)太子同廣禪師法嗣一人龍門清照禪師(見錄)凈因道臻禪師法嗣六人長慶慧暹禪師棲勝繼超禪師香嚴洞敷禪師(已上三人見錄)少林元訓禪師北禪紹宣禪師白鹿宗海禪師(已上三人無錄)天王仁岳禪師法嗣四人興化紹清禪師定林景芳禪師首山處圭禪師(已上三人見錄)上方希元禪師(一人無錄)玉泉謂

【現代漢語翻譯】現代漢語譯本密詢禪師、仁王道圓禪師（以上三人無記錄）。菩提光用禪師法嗣一人：凈土善思禪師（見記錄）。天童清遂禪師法嗣四人：大中立志禪師、乾元圓禪師、萬壽應城禪師（以上三人見記錄）、靈隱慧中禪師（無記錄）。云峰文悅禪師法嗣七人：壽寧齊曉禪師、澄慧咸詡禪師（以上二人見記錄）、精嚴繼式禪師、大龍守真禪師、郭山霖禪師、雍熙有惠禪師、龍牙如水禪師（以上五人無記錄）。開福守義禪師法嗣一人：澄慧惟昺禪師（無記錄）。泐潭曉月禪師法嗣五人：上藍居晉禪師、泐潭道律禪師、永安修玉禪師、開先慈覺禪師、薦福宗海禪師（以上五人無記錄）。定惠超信禪師法嗣六人：穹窿智圓禪師（一人見記錄）、明因悟果禪師、啟寧處明禪師、慧日如鑒禪師、鹿苑契符禪師、普明法澄禪師（以上五人無記錄）。興教坦禪師法嗣一人：明教紹珵禪師（無記錄）。玉泉悟空禪師法嗣一人：護國齊月禪師（見記錄）。常熟稟珍禪師法嗣一人：金山惠滿禪師（無記錄）。福嚴保宗禪師法嗣二人：華藥義然禪師、承天智昱禪師（以上二人見記錄）。太子同廣禪師法嗣一人：龍門清照禪師（見記錄）。凈因道臻禪師法嗣六人：長慶慧暹禪師、棲勝繼超禪師、香嚴洞敷禪師（以上三人見記錄）、少林元訓禪師、北禪紹宣禪師、白鹿宗海禪師（以上三人無記錄）。天王仁岳禪師法嗣四人：興化紹清禪師、定林景芳禪師、首山處圭禪師（以上三人見記錄）、上方希元禪師（一人無記錄）。玉泉謂

【English Translation】 English version Zen Master Mixun, Zen Master Renwang Daoyuan (no records for the above three). One Dharma heir of Zen Master Puti Guangyong: Zen Master Jingtushan Si (see record). Four Dharma heirs of Zen Master Tiantong Qingsui: Zen Master Dazhong Lizhi, Zen Master Qianyuan Yuan, Zen Master Wanshou Yingcheng (see records for the above three), Zen Master Lingyin Huizhong (no record). Seven Dharma heirs of Zen Master Yunfeng Wenyue: Zen Master Shouning Qixiao, Zen Master Chenghui Xianxu (see records for the above two), Zen Master Jingyan Jishi, Zen Master Dalong Shouzhen, Zen Master Guoshan Lin, Zen Master Yongxi Youhui, Zen Master Longya Rushui (no records for the above five). One Dharma heir of Zen Master Kaifu Shouyi: Zen Master Chenghui Weibing (no record). Five Dharma heirs of Zen Master Letan Xiaoyue: Zen Master Shanglan Jujin, Zen Master Letan Daolu, Zen Master Yongan Xiuyu, Zen Master Kaixian Jue, Zen Master Jianfu Zonghai (no records for the above five). Six Dharma heirs of Zen Master Dinghui Chaoxin: Zen Master Qionglong Zhiyuan (one person see record), Zen Master Mingyin Wuguo, Zen Master Qining Chuming, Zen Master Hui Ri Rujian, Zen Master Luyuan Qifu, Zen Master Puming Facheng (no records for the above five). One Dharma heir of Zen Master Xingjiao Tan: Zen Master Mingjiao Shao Cheng (no record). One Dharma heir of Zen Master Yuquan Wukong: Zen Master Huguo Qiyue (see record). One Dharma heir of Zen Master Changshu Bingzhen: Zen Master Jinshan Huiman (no record). Two Dharma heirs of Zen Master Fuyan Baozong: Zen Master Huayao Yiran, Zen Master Chengtian Zhiyu (see records for the above two). One Dharma heir of Zen Master Taizi Tongguang: Zen Master Longmen Qingzhao (see record). Six Dharma heirs of Zen Master Jingyin Daozhen: Zen Master Changqing Huixian, Zen Master Qisheng Jichao, Zen Master Xiangyan Dongfu (see records for the above three), Zen Master Shaolin Yuanxun, Zen Master Beichan Shaoxuan, Zen Master Bailu Zonghai (no records for the above three). Four Dharma heirs of Zen Master Tianwang Renyue: Zen Master Xinghua Shaoqing, Zen Master Dinglin Jingfang, Zen Master Shoushan Chugui (see records for the above three), Zen Master Shangfang Xiyuan (one person no record). Yuquan Wei

芳禪師法嗣四人聖泉紹燈禪師慧力善周禪師南華重辯禪師延福智興禪師(已上四人見錄)金山懷賢禪師法嗣一人圓通知謹禪師(無錄)烏崖暹禪師法嗣一人西禪希用禪師(無錄)承天世珍禪師法嗣二人白水中白禪師九頂智海禪師(已上二人無錄)徑山琳禪師法嗣一人兜率擇梧律師(無錄)雪峰譽禪師法嗣三人鷲峰重道禪師圓明重彥禪師寶林奉琛禪師(已上三人無錄)資壽捷禪師法嗣二人大智文宥禪師資壽思永禪師(已上二人無錄)上方真禪師法嗣二人云峰齊覺禪師南嶽紹巽禪師(已上二人無錄)章江達禪師法嗣一人萬壽法印禪師(無錄)靈隱文勝禪師法嗣二十五人靈隱延珊禪師薦福居則禪師靈隱蘊聰禪師南院清禪師寶寧宗禪師石佛有邦禪師清涼舉內禪師(已上七人見錄)佛日子升禪師興教保威禪師安樂照禪師廣果隆禪師永安錫禪師護國崇禪師靈隱照禪師永安紹禪師妙嚴洪禪師清涼慈化禪師何山慧忠禪師廣法歸穆禪師圓寂修慶禪師景清智榮禪師護國昶禪師報本拙禪師瑞巖普禪師海會岳禪師(已上十八人無錄)保福居煦禪師法嗣一人智者嗣如禪師(見錄)龍華悟乘禪師法嗣三人靈巖宣密禪師(一人見錄)靈鳳慧端禪師乾明閑禪師(已上二人無錄)瑞嚴義海禪師法嗣二人大梅文慧禪師翠巖嗣元禪師(已上二人見錄)彰江昭遠

【現代漢語翻譯】現代漢語譯本：芳禪師的法嗣有四人：聖泉紹燈禪師、慧力善周禪師、南華重辯禪師、延福智興禪師（以上四人有傳錄）。金山懷賢禪師的法嗣有一人：圓通知謹禪師（無傳錄）。烏崖暹禪師的法嗣有一人：西禪希用禪師（無傳錄）。承天世珍禪師的法嗣有二人：白水中白禪師、九頂智海禪師（以上二人無傳錄）。徑山琳禪師的法嗣有一人：兜率擇梧律師（無傳錄）。雪峰譽禪師的法嗣有三人：鷲峰重道禪師、圓明重彥禪師、寶林奉琛禪師（以上三人無傳錄）。資壽捷禪師的法嗣有二人：大智文宥禪師、資壽思永禪師（以上二人無傳錄）。上方真禪師的法嗣有二人：云峰齊覺禪師、南嶽紹巽禪師（以上二人無傳錄）。章江達禪師的法嗣有一人：萬壽法印禪師（無傳錄）。靈隱文勝禪師的法嗣有二十五人：靈隱延珊禪師、薦福居則禪師、靈隱蘊聰禪師、南院清禪師、寶寧宗禪師、石佛有邦禪師、清涼舉內禪師（以上七人有傳錄）。佛日子升禪師、興教保威禪師、安樂照禪師、廣果隆禪師、永安錫禪師、護國崇禪師、靈隱照禪師、永安紹禪師、妙嚴洪禪師、清涼慈化禪師、何山慧忠禪師、廣法歸穆禪師、圓寂修慶禪師、景清智榮禪師、護國昶禪師、報本拙禪師、瑞巖普禪師、海會岳禪師（以上十八人無傳錄）。保福居煦禪師的法嗣有一人：智者嗣如禪師（有傳錄）。龍華悟乘禪師的法嗣有三人：靈巖宣密禪師（一人有傳錄）、靈鳳慧端禪師、乾明閑禪師（以上二人無傳錄）。瑞嚴義海禪師的法嗣有二人：大梅文慧禪師、翠巖嗣元禪師（以上二人有傳錄）。彰江昭遠

English version: The Dharma heirs of Zen Master Fang were four: Zen Master Shengquan Shaodeng, Zen Master Huili Shanzhou, Zen Master Nanhua Chongbian, and Zen Master Yanfu Zhixing (the above four are recorded). Zen Master Jingshan Huaixian had one Dharma heir: Zen Master Yuantong Zhijin (not recorded). Zen Master Wuya Xian had one Dharma heir: Zen Master Xichan Xiyong (not recorded). Zen Master Chengtian Shizhen had two Dharma heirs: Zen Master Baishui Zhongbai and Zen Master Jiuding Zhihai (the above two are not recorded). Zen Master Jingshan Lin had one Dharma heir: Vinaya Master Doushuai Ze Wu (not recorded). Zen Master Xuefeng Yu had three Dharma heirs: Zen Master Jiufeng Chongdao, Zen Master Yuanming Chongyan, and Zen Master Baolin Fengchen (the above three are not recorded). Zen Master Zishou Jie had two Dharma heirs: Zen Master Dazhi Wenyu and Zen Master Zishou Siyong (the above two are not recorded). Zen Master Shangfang Zhen had two Dharma heirs: Zen Master Yunfeng Qijue and Zen Master Nanyue Shaoxun (the above two are not recorded). Zen Master Zhangjiang Da had one Dharma heir: Zen Master Wanshou Fayin (not recorded). Zen Master Lingyin Wensheng had twenty-five Dharma heirs: Zen Master Lingyin Yanshan, Zen Master Jianfu Jueze, Zen Master Lingyin Yuncong, Zen Master Nanyuan Qing, Zen Master Baoning Zong, Zen Master Shifo Youbang, and Zen Master Qingliang Junei (the above seven are recorded). Zen Master Fouri Zisheng, Zen Master Xingjiao Baowei, Zen Master Anle Zhao, Zen Master Guangguo Long, Zen Master Yongan Xi, Zen Master Huguo Chong, Zen Master Lingyin Zhao, Zen Master Yongan Shao, Zen Master Miaoyan Hong, Zen Master Qingliang Cihua, Zen Master Heshan Huizhong, Zen Master Guangfa Guimu, Zen Master Yuanji Xiuqing, Zen Master Jingqing Zhirong, Zen Master Huguo Chang, Zen Master Baoben Zhuo, Zen Master Ruiyan Pu, and Zen Master Haiyue Yue (the above eighteen are not recorded). Zen Master Baofu Juxu had one Dharma heir: Zen Master Zhizhe Siru (recorded). Zen Master Longhua Wucheng had three Dharma heirs: Zen Master Lingyan Xuanmi (one recorded), Zen Master Lingfeng Huiduan, and Zen Master Qianming Xian (the above two are not recorded). Zen Master Ruiyan Yihai had two Dharma heirs: Zen Master Damei Wenhui and Zen Master Cuiyan Siyuan (the above two are recorded). Zhangjiang Zhaoyuan

【English Translation】 English version: The Dharma heirs of Zen Master Fang were four: Zen Master Shengquan Shaodeng, Zen Master Huili Shanzhou, Zen Master Nanhua Chongbian, and Zen Master Yanfu Zhixing (the above four are recorded). Zen Master Jinshan Huaixian had one Dharma heir: Zen Master Yuantong Zhijin (not recorded). Zen Master Wuya Xian had one Dharma heir: Zen Master Xichan Xiyong (not recorded). Zen Master Chengtian Shizhen had two Dharma heirs: Zen Master Baishui Zhongbai and Zen Master Jiuding Zhihai (the above two are not recorded). Zen Master Jingshan Lin had one Dharma heir: Vinaya Master Doushuai Ze Wu (not recorded). Zen Master Xuefeng Yu had three Dharma heirs: Zen Master Jiufeng Chongdao, Zen Master Yuanming Chongyan, and Zen Master Baolin Fengchen (the above three are not recorded). Zen Master Zishou Jie had two Dharma heirs: Zen Master Dazhi Wenyu and Zen Master Zishou Siyong (the above two are not recorded). Zen Master Shangfang Zhen had two Dharma heirs: Zen Master Yunfeng Qijue and Zen Master Nanyue Shaoxun (the above two are not recorded). Zen Master Zhangjiang Da had one Dharma heir: Zen Master Wanshou Fayin (not recorded). Zen Master Lingyin Wensheng had twenty-five Dharma heirs: Zen Master Lingyin Yanshan, Zen Master Jianfu Jueze, Zen Master Lingyin Yuncong, Zen Master Nanyuan Qing, Zen Master Baoning Zong, Zen Master Shifo Youbang, and Zen Master Qingliang Junei (the above seven are recorded). Zen Master Fouri Zisheng, Zen Master Xingjiao Baowei, Zen Master Anle Zhao, Zen Master Guangguo Long, Zen Master Yongan Xi, Zen Master Huguo Chong, Zen Master Lingyin Zhao, Zen Master Yongan Shao, Zen Master Miaoyan Hong, Zen Master Qingliang Cihua, Zen Master Heshan Huizhong, Zen Master Guangfa Guimu, Zen Master Yuanji Xiuqing, Zen Master Jingqing Zhirong, Zen Master Huguo Chang, Zen Master Baoben Zhuo, Zen Master Ruiyan Pu, and Zen Master Haiyue Yue (the above eighteen are not recorded). Zen Master Baofu Juxu had one Dharma heir: Zen Master Zhizhe Siru (recorded). Zen Master Longhua Wucheng had three Dharma heirs: Zen Master Lingyan Xuanmi (one recorded), Zen Master Lingfeng Huiduan, and Zen Master Qianming Xian (the above two are not recorded). Zen Master Ruiyan Yihai had two Dharma heirs: Zen Master Damei Wenhui and Zen Master Cuiyan Siyuan (the above two are recorded). Zhangjiang Zhaoyuan

禪師法嗣一人萬壽守堅禪師(見錄)興陽舟禪師法嗣一人智門慧泰禪師(無錄)白鹿端禪師法嗣一人法海戒諸禪師(無錄)歸宗安禪師法嗣二人慈雲有規禪師同安宗一禪師(已上二人無錄)涼峰淵禪師法嗣一人隱山法燦禪師(無錄)言首座禪師法嗣一人招提惟湛禪師(見錄)

續傳燈錄卷第十三目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十三

大鑒下第十三世

楊岐會禪師法嗣

舒州白雲守端禪師。衡陽葛氏子。幼事翰墨。冠依茶陵郁山主披削。往參楊岐。岐一日忽問。受業師為誰。師曰。茶陵郁和尚。岐曰。吾聞伊過橋遭攧有省。作偈甚奇能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。岐笑而趨起。師愕然通夕不寐。黎明諮詢之。適歲暮岐曰。汝見作日打驅儺者么。曰見。岐曰。汝一籌不及渠。師復駭曰。意旨如何。岐曰。渠愛人笑汝怕人笑。師大悟。巾侍久之辭游廬阜。圓通訥禪師舉住承天。聲名籍甚。又遜居圓通。次徙法華龍門興化海會。所至眾如雲集。僧問。如何是佛。師曰。鑊湯無冷處。曰如何是佛法大意。師曰。水底按葫蘆。曰如何是祖師西來意。師曰。烏飛兔走。問不求諸聖不重己靈未是衲僧分

【現代漢語翻譯】現代漢語譯本萬壽守堅禪師（見錄）是禪師法嗣一人。興陽舟禪師法嗣一人，為智門慧泰禪師（無錄）。白鹿端禪師法嗣一人，為法海戒諸禪師（無錄）。歸宗安禪師法嗣二人，為慈雲有規禪師、同安宗一禪師（以上二人無錄）。涼峰淵禪師法嗣一人，為隱山法燦禪師（無錄）。言首座禪師法嗣一人，為招提惟湛禪師（見錄）。

續傳燈錄卷第十三目錄（終）大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十三

大鑒下第十三世

楊岐會禪師法嗣

舒州白雲守端禪師，衡陽葛氏之子。年幼時學習書法。成年後依止茶陵郁山主剃度。前往參訪楊岐禪師。楊岐禪師一日忽然問道：『你的受業老師是誰？』守端禪師回答：『是茶陵郁和尚。』楊岐禪師說：『我聽說他過橋時被絆倒而有所領悟，作了一首偈頌非常奇特，你能記得嗎？』守端禪師誦道：『我有一顆明珠，久被塵勞所禁錮。今朝塵埃盡去光明生，照破山河萬朵。』楊岐禪師笑著起身離去。守端禪師驚愕不已，整夜無法入睡。黎明時前去請教。適逢歲末，楊岐禪師說：『你看見昨天打驅儺的人了嗎？』守端禪師說：『看見了。』楊岐禪師說：『你有一點比不上他。』守端禪師再次驚駭地說：『這是什麼意思？』楊岐禪師說：『他喜歡別人笑，你害怕別人笑。』守端禪師大悟。在楊岐禪師身邊侍奉很久后，辭別前往廬山。圓通訥禪師推薦他住持承天寺，聲名顯赫。後來又謙讓地退居圓通寺。之後又遷往法華寺、龍門寺、興化寺、海會寺。所到之處，僧眾如雲聚集。有僧人問：『什麼是佛？』守端禪師說：『鑊湯沒有冷的地方。』僧人問：『什麼是佛法大意？』守端禪師說：『水底按葫蘆。』僧人問：『什麼是祖師西來意？』守端禪師說：『烏飛兔走。』問：『不求諸聖，不重己靈，還未是衲僧（nà sēng）的本分嗎？』

【English Translation】 English version Chan Master Wanshou Shoujian (mentioned in the records) was one of the Dharma heirs of a Chan master. Xingyang Zhou Chan Master had one Dharma heir, Zhimen Huitai Chan Master (not recorded). Bailu Duan Chan Master had one Dharma heir, Faha Jiezhū Chan Master (not recorded). Guizong An Chan Master had two Dharma heirs, Ciyun Yougui Chan Master and Tongan Zongyi Chan Master (neither of the above two are recorded). Liangfeng Yuan Chan Master had one Dharma heir, Yinshan Facan Chan Master (not recorded). Yan Head Seat Chan Master had one Dharma heir, Zhaoti Weizhan Chan Master (mentioned in the records).

Continuation of the Lamp Records, Volume 13, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Lamp Records

Continuation of the Lamp Records, Volume 13

Thirteenth Generation from Dajian (Huineng)

Dharma Heir of Yangqi Hui Chan Master

Shuzhou Baiyun Shouduan Chan Master was a son of the Ge family of Hengyang. He studied calligraphy in his youth. Upon reaching adulthood, he was tonsured by Abbot Yushan of Chaling. He went to visit Yangqi. One day, Yangqi suddenly asked, 'Who is your teacher?' Shouduan replied, 'Venerable Yushan of Chaling.' Yangqi said, 'I heard that he had an awakening when he tripped while crossing a bridge and composed a very remarkable verse. Can you remember it?' Shouduan recited, 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone, and light is born, illuminating myriad mountains and rivers.' Yangqi smiled and got up to leave. Shouduan was stunned and couldn't sleep all night. At dawn, he went to inquire about it. It happened to be the end of the year, and Yangqi said, 'Did you see the people performing the exorcism yesterday?' Shouduan said, 'I saw them.' Yangqi said, 'You are not as good as them in one respect.' Shouduan was again shocked and said, 'What does that mean?' Yangqi said, 'They like people to laugh, but you are afraid of people laughing.' Shouduan had a great awakening. After serving Yangqi for a long time, he bid farewell and went to Mount Lu. Chan Master Yuantong Ne recommended him to reside at Chengtian Temple, where he became very famous. Later, he humbly retreated to Yuantong Temple. After that, he moved to Fahua Temple, Longmen Temple, Xinghua Temple, and Haihui Temple. Wherever he went, monks gathered like clouds. A monk asked, 'What is Buddha?' Shouduan said, 'There is no cold place in the cauldron of boiling water.' The monk asked, 'What is the great meaning of the Buddha-dharma?' Shouduan said, 'Pressing a gourd under water.' The monk asked, 'What is the meaning of the Patriarch's coming from the West?' Shouduan said, 'The crow flies, and the rabbit runs.' Asked: 'Not seeking from the saints, not valuing one's own spirit, is this not yet the duty of a monk (nà sēng)?'

上事。如何是衲僧分上事。師曰。死水不藏龍。曰便恁么去時是何。師曰。賺殺爾。到棲賢上堂。承天自開堂后。便安排些葛藤。來山南。東葛西葛卻為在歸宗開先萬衫打疊了也。今日到三峽會裡。大似臨嫁醫癭。卒著手腳不辦。幸望大眾不怪。伏惟珍重。上堂。鳥有雙翼飛無遠近。道出一隅行無前後。爾衲僧家尋常拈匙放箸。盡道知有。及至上嶺時為甚麼卻氣急。不見道人無遠慮必有近憂。示眾云。泥佛不度水。木佛不度火。金佛不度爐。真佛內里坐。大眾。趙州老子十二劑骨頭八萬四千毛孔。一時拋向諸人懷裡了也。圓通今日路見不平為古人出氣。以手拍禪床云。須知海岳歸明主。未信乾坤陷吉人。示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而常處此菩提座。大眾。作么生說個隨緣赴感底道理。只於一彈指間盡大地含生根機一時應得周足。而未嘗動著一毫頭。便且喚作隨緣赴感而常處此座。只如山僧此者受法華請。相次與大眾相別。去宿縣裡開堂了方歸院去。且道還離此座也無。若道離則世諦流佈。若道不離作么生見得個不離底事。莫是無邊剎境自它不隔于毫端十世古今始終不離於當念么。又莫是一切無心一時自遍么。若恁么正是掉棒打月。到者里直須悟始得。悟后更須遇人始得。爾道既悟了

【現代漢語翻譯】現代漢語譯本：僧問：什麼是衲僧（指雲遊僧人）本分上的事？師父說：『死水不藏龍。』僧問：如果就這樣離去會如何？師父說：『騙了你。』到棲賢寺上堂時，承天禪師自從開堂后，就安排了一些葛藤（比喻糾纏不清的公案）。來到山南，無論是東葛還是西葛，都已經在歸宗寺和開先寺萬杉禪師那裡打疊好了。今天來到三峽會，就像臨嫁前才去醫治脖子上的癭瘤，臨時抱佛腳來不及了。希望各位不要見怪，請多多包涵。上堂：鳥有雙翼，無論遠近都能飛到；道出一隅，無論前後都能行遍。你們這些雲遊僧人，尋常拿起筷子放下碗，都說自己知道。等到上山的時候，為什麼卻氣喘吁吁？不見古人說，人無遠慮，必有近憂。開示大眾：泥塑的佛像不能渡水，木雕的佛像不能渡火，金鑄的佛像不能入爐。真正的佛在你們心裡坐著。大眾，趙州老和尚把十二劑骨頭和八萬四千毛孔，一時都拋在你們懷裡了。圓通禪師今天路見不平，為古人出氣，用手拍禪床說：『須知海岳歸明主，未信乾坤陷吉人。』開示大眾：『佛身充滿於法界，普現一切群生前，隨緣赴感靡不周，而常處此菩提座。』大眾，怎麼說這個隨緣赴感的道理呢？只在一彈指的時間裡，整個大地所有含靈眾生的根機，一時都能得到周全，而佛身卻未曾動過一毫。這才叫做隨緣赴感而常處此座。就像我這次接受法華寺的邀請，將要和大家告別，去宿縣開堂，之後再回寺院。那麼，我到底離開這個座位了嗎？如果說離開了，那是世俗的說法；如果說沒有離開，又怎麼能見到這個沒有離開的事實呢？莫非是無邊的剎土，自他不隔于毫端，十世古今始終不離於當念嗎？又莫非是一切無心，一時自然遍滿嗎？如果這樣，那正是掉棒打月，毫無意義。到這裡，必須先要悟，悟后更要遇到明師印證才行。你們說既然悟了...

【English Translation】 English version: A monk asked: 'What is the essential matter for a wandering monk (nasseng)?' The Master said: 'Still water does not harbor dragons.' The monk asked: 'What happens if one departs just like that?' The Master said: 'I've tricked you.' Arriving at Qixian Temple for an Dharma talk, Chan Master Chengtian, since opening the hall, had arranged some 'getteng' (thorny vines, a metaphor for entangled public cases). Coming to Southern Mountain, whether it's East Getteng or West Getteng, everything has already been prepared at Guizong Temple and Wanshan Chan Master of Kaixian Temple. Today, arriving at the Three Gorges assembly, it's like trying to cure a goiter before the wedding, a last-minute effort that's too late. I hope everyone won't mind; please be understanding. Dharma talk: 'Birds have two wings, and can fly to any distance, near or far; a corner of the Dao is revealed, and can travel to any time, before or after. You wandering monks, usually picking up chopsticks and putting down bowls, all say you understand. But when climbing the mountain, why are you out of breath? Haven't you heard the saying, 'A person without distant worries will have immediate troubles?' Instructing the assembly: 'A mud Buddha cannot cross water, a wooden Buddha cannot cross fire, a golden Buddha cannot enter the furnace. The true Buddha sits within you.' Assembly, Old Master Zhaozhou has thrown his twelve doses of bones and eighty-four thousand pores into your embrace all at once. Today, Chan Master Yuantong, seeing injustice on the road, speaks out for the ancients, striking the Zen platform with his hand, saying: 'Know that the mountains and seas return to an enlightened ruler; do not believe that heaven and earth will trap a fortunate person.' Instructing the assembly: 'The Buddha's body fills the entire Dharma realm, universally appearing before all sentient beings. Responding to conditions and answering to feelings, it pervades everywhere, yet always remains on this Bodhi seat.' Assembly, how do you explain the principle of responding to conditions and answering to feelings? In the space of a finger snap, the roots and potentials of all sentient beings throughout the entire earth can be fully responded to, yet the Buddha's body has not moved a hair's breadth. This is called responding to conditions and answering to feelings while always remaining on this seat. Just like this time, I have accepted the invitation of Fahua Temple and will bid farewell to everyone to open a Dharma hall in Su County, and then return to the monastery. So, have I left this seat or not? If you say I have left, that is a worldly saying; if you say I have not left, how can you see the fact that I have not left? Could it be that the boundless Buddha-lands, self and other are not separated by a hair's breadth, and the past, present, and future are always inseparable from the present moment? Or could it be that all is without mind, and naturally pervades everywhere at once? If so, that is just using a stick to strike the moon, meaningless. Here, you must first awaken, and after awakening, you must meet a wise teacher for confirmation. You say that since you are awakened...

便休。又何必更須遇人。若悟了遇人。當垂手方便之時。著著自有出身之路。不瞎卻學者眼。若只悟得干蘿蔔頭底。不唯瞎卻學者眼。兼自己動便先自犯鋒傷手。爾看我楊岐先師問慈明師翁道。幽鳥語喃喃辭云入亂峰時如何。答云。我行荒草里汝又入深村。進云。官不容針更借一問。師翁便喝。進云。好喝。師翁又喝。先師亦喝。師翁乃連喝兩喝。先師遂禮拜。大眾須知。悟了遇人者。向十字街頭與人相逢。卻在千峰頂上握手。向千峰頂上相逢。卻在十字街頭握手。所以山僧嘗有頌云。他人住處我不住。它人行處我不行。不是為人難共聚。大都緇素要分明。山僧此者臨行解開布袋頭。一時撒在諸人面前了也。有眼者莫錯怪好。珍重。上堂。古人留下一言半句。未透時撞著鐵壁相似。忽然一日覷得透后。方知自己便是鐵壁。如今作么生透。復曰。鐵壁鐵壁。上堂若端的得一回汗出。便向一莖草上現瓊樓玉殿。若末端的得一回汗出。縱有瓊樓玉殿卻被一莖草蓋卻。作么生得汗出去。自有一雙窮相手。不曾容易舞三臺。上堂安居之首禁足為名。禁足之意意在進道而護生。衲僧家更有何生而可護何道而可進。唾一唾唾破釋迦老子面門。踏一步踏斷釋迦老子背脊骨。猶是隨群逐隊漢。未是本分衲僧。良久曰。無限風流慵賣弄。免

【現代漢語翻譯】現代漢語譯本就這樣停止吧。又何必一定要遇到什麼人呢？如果領悟了『遇人』的道理，在施展方便法門的時候，處處自然有出路，不會矇蔽學人的眼睛。如果只是領悟了干蘿蔔頭的道理，不僅會矇蔽學人的眼睛，而且自己一動就先觸犯鋒芒傷到手。你們看我楊岐（Yangqi，禪師名）先師問慈明（Ciming，禪師名）師翁道：『幽鳥語喃喃，辭云入亂峰時如何？』（當幽靜的鳥兒鳴叫著，告別雲朵飛入重巒疊嶂時，這是什麼境界？）慈明答道：『我行荒草里，汝又入深村。』（我在荒草中行走，你又進入了深山村落。）楊岐進問道：『官不容針，更借一問。』（公事不允許絲毫差錯，請允許我再問一句。）慈明師翁便喝斥。楊岐說：『好喝！』（喝得好！）師翁又喝斥。楊岐先師也喝斥。師翁於是連續喝斥兩聲。先師便禮拜。各位要知道，領悟了『遇人』道理的人，在十字街頭與人相逢，卻如同在千峰頂上握手；在千峰頂上相逢，卻如同在十字街頭握手。所以山僧我曾經有頌說：『他人住處我不住，它人行處我不行。不是為人難共聚，大都緇素要分明。』（別人居住的地方我不居住，別人行走的地方我不行走。不是因為為人難以相處，而是因為僧人和俗人本來就要分清楚。）山僧我今天臨行解開布袋，一時撒在各位面前了。有眼力的人不要錯怪才好。珍重。上堂。古人留下一言半句，未透時撞著鐵壁相似。忽然一日覷得透后，方知自己便是鐵壁。如今作么生透？復曰：鐵壁鐵壁。上堂。若端的得一回汗出，便向一莖草上現瓊樓玉殿。若末端的得一回汗出，縱有瓊樓玉殿卻被一莖草蓋卻。作么生得汗出去？自有一雙窮相手，不曾容易舞三臺。上堂。安居之首禁足為名，禁足之意意在進道而護生。衲僧家更有何生而可護，何道而可進？唾一唾唾破釋迦老子（Shijia Laozi，釋迦牟尼佛的俗稱）面門，踏一步踏斷釋迦老子背脊骨，猶是隨群逐隊漢，未是本分衲僧。良久曰：無限風流慵賣弄，免

【English Translation】 English version Then stop. Why is it necessary to meet someone else? If you understand the principle of 'meeting someone,' when you are using expedient means, there will naturally be a way out everywhere, and it will not blind the eyes of the learners. If you only understand the principle of a dried radish head, it will not only blind the eyes of the learners, but also hurt your hand as soon as you move. Look at my Yangqi (Yangqi, a Chan master) predecessor asking Ciming (Ciming, a Chan master) teacher, 'How is it when a secluded bird murmurs, bidding farewell to the clouds and entering the chaotic peaks?' Ciming replied, 'I walk in the wild grass, and you enter the deep village.' Yangqi further asked, 'Official affairs do not allow for any mistakes, please allow me to ask one more question.' Ciming scolded. Yangqi said, 'Good scolding!' The teacher scolded again. Yangqi also scolded. The teacher then scolded twice in a row. The predecessor then bowed. Everyone should know that those who understand the principle of 'meeting someone' meet people at the crossroads, but it is like shaking hands on the top of a thousand peaks; meeting on the top of a thousand peaks, but it is like shaking hands at the crossroads. Therefore, I, the mountain monk, once had a verse saying, 'I do not live where others live, I do not walk where others walk. It is not because it is difficult to get along with people, but because monks and laypeople must be clearly distinguished.' I, the mountain monk, am now untying the bag before leaving and scattering it in front of everyone. Those with good eyesight should not blame me. Farewell. Entering the hall. The ancients left a word or half a sentence, and when it is not understood, it is like hitting an iron wall. Suddenly, one day after seeing through it, one realizes that oneself is the iron wall. Now, how to penetrate it? He replied: Iron wall, iron wall. Entering the hall. If you truly sweat once, then a jade palace will appear on a single blade of grass. If you have not truly sweated once, even if there is a jade palace, it will be covered by a single blade of grass. How to get the sweat out? There is a pair of poor hands that do not easily dance on the Three Platforms. Entering the hall. The beginning of the retreat is called 'prohibition of feet,' and the meaning of 'prohibition of feet' is to advance in the Way and protect life. What life can the monks protect, and what Way can they advance? Spitting and spitting breaks the face of Shakyamuni Buddha (Shijia Laozi, common name for Sakyamuni Buddha), stepping and breaking the spine of Shakyamuni Buddha, is still a follower of the crowd, not a true monk. After a long time, he said: Infinite elegance is too lazy to show off, avoid

教人指好郎君。熙寧五年遷化。壽四十八。

金陵保寧仁勇禪師。四明竺氏子。容止淵秀。齠為大僧通天臺教。更衣謁雪竇明覺禪師。覺意其可任大法。誚之曰。央庠座主。師憤悱下山望雪竇拜曰。我此生行腳參禪道不過雪竇誓不歸鄉。即往泐潭逾紀疑情未泮。聞楊岐移云蓋能鈐鍵學者。直造其家。一語未及頓明心印。岐沒從同參白雲端禪師游研極玄奧。后出世兩住保寧而終。僧問。如何是佛。師曰。近火先焦。曰如何是道。師曰。泥里有刺。曰如何是道中人。師曰。切忌踏著。問先德道。寒風凋敗葉猶喜故人歸。未審誰是故人。師曰。楊岐和尚遷化久矣。曰正當恁么時更有恁么人為知音。師曰。無眼村翁暗點頭。問如何是佛師曰。自屎不覺臭。問如何是保寧境。師曰。主山頭倒卓。曰如何是境中人。師曰。鼻孔無半邊。問如何是塵中自在底人。師曰。因行不妨掉臂。問如何是佛。師曰。鐵錘無孔。曰如何是佛法大意。師曰。鑊湯無冷處。問靈山指月曹溪話月。未審保寧門下如何。師曰嗄。曰有花當面貼。師便喝。問摘葉尋枝即不問。如何是直截根源。師曰。蚊子上鐵牛。曰直截根源人已曉中下之流如何指示。師曰。石人脊背汗通流。上堂。山僧二十餘年挑囊負缽。向寰海之內參善知識十數餘人。自家並無個見

【現代漢語翻譯】現代漢語譯本：教人指示好的歸宿（郎君，舊時稱丈夫）。熙寧五年圓寂，享年四十八歲。

金陵保寧仁勇禪師，四明（地名，今浙江寧波）竺氏之子，容貌清秀。年少時為僧，精通天臺宗的教義。后改換僧衣，拜謁雪竇明覺禪師（明覺禪師，禪宗大師）。明覺禪師認為他可以擔當重任，便戲謔他說：『你是太學的座主啊。』禪師聽后憤懣不平，下山後遙望雪竇山叩拜說：『我此生雲遊參禪，如果道不成，誓不回鄉。』隨即前往泐潭（地名），十多年來疑惑不解。聽說楊岐（楊岐方會，禪宗大師）移居云蓋山，善於引導學者，便直接去拜訪。一句話還沒說完，就頓悟了心印。楊岐圓寂后，禪師跟隨同參白雲端禪師（白雲端，禪宗大師）遊學，深入研究玄奧的佛理。之後，他先後在保寧寺住持，最終在那裡圓寂。有僧人問：『什麼是佛？』禪師說：『靠近火的先燒焦。』僧人問：『什麼是道？』禪師說：『泥里有刺。』僧人問：『什麼是道中人？』禪師說：『切記不要踩著。』有僧人問：『先德（已故的高僧）曾說：寒風凋零敗葉，仍然高興故人歸來。請問誰是故人？』禪師說：『楊岐和尚圓寂很久了。』僧人問：『正當這個時候，還有這樣的人作為知音嗎？』禪師說：『沒有眼睛的村老頭暗自點頭。』僧人問：『什麼是佛？』禪師說：『自己拉的屎不覺得臭。』僧人問：『什麼是保寧的境界？』禪師說：『主山頭倒立著。』僧人問：『什麼是境界中的人？』禪師說：『鼻孔沒有半邊。』僧人問：『什麼是塵世中自在的人？』禪師說：『走路時不妨甩開膀子。』僧人問：『什麼是佛？』禪師說：『鐵錘沒有孔。』僧人問：『什麼是佛法的大意？』禪師說：『鑊湯沒有冷的地方。』僧人問：『靈山（靈鷲山，釋迦牟尼說法之地）指月，曹溪（曹溪，慧能弘法之地）話月，不知道保寧門下如何？』禪師說：『嗄。』僧人說：『有花當面貼。』禪師便喝斥。僧人問：『摘葉尋枝就不問了，什麼是直截根源？』禪師說：『蚊子叮鐵牛。』僧人問：『直截根源的人已經明白了，中下等根器的人如何指示？』禪師說：『石人的脊背汗流浹背。』禪師上堂說法：『老衲二十多年來挑著行囊，揹著缽，在天下參訪善知識十多位，自己並沒有什麼見解。』

【English Translation】 English version: He taught people to point to a good husband (郎君, Lángjūn, a term for husband in ancient times). He passed away in the fifth year of the Xining era, at the age of forty-eight.

Chan Master Renyong of Baoning Temple in Jinling (金陵, Jīnlíng, present-day Nanjing), was a son of the Zhu family from Siming (四明, Sì míng, present-day Ningbo, Zhejiang). He had a handsome appearance. As a child monk, he was well-versed in the teachings of the Tiantai school. Later, he changed his robes and paid homage to Chan Master Mingjue of Xuedou (雪竇明覺禪師, Xuě dòu Míngjué Chánshī, a Chan master). Mingjue thought he could be entrusted with great responsibilities, so he teased him, saying, 'You are the head of the Imperial Academy.' The Chan master felt indignant and went down the mountain, bowing towards Xuedou Mountain and saying, 'In this life, I will travel and practice Chan. If I do not attain the Dao, I vow not to return home.' He then went to Letan (泐潭, Lè tán, a place name), where he remained puzzled for more than a decade. Hearing that Yangqi (楊岐, Yáng qí, Yangqi Fanghui, a Chan master) had moved to Yun'gai Mountain and was skilled at guiding scholars, he went directly to visit him. Before he could even finish a sentence, he suddenly awakened to the mind-seal. After Yangqi passed away, the Chan master followed his fellow practitioner, Chan Master Baiyun Duan (白雲端禪師, Bái yún duān Chánshī, a Chan master), to study and delve into the profound mysteries of Buddhism. Later, he served as abbot at Baoning Temple twice before finally passing away there. A monk asked, 'What is Buddha?' The Chan master said, 'What is near the fire burns first.' The monk asked, 'What is the Dao?' The Chan master said, 'There are thorns in the mud.' The monk asked, 'What is a person of the Dao?' The Chan master said, 'Be careful not to step on them.' A monk asked, 'The former master said, "The cold wind withers the fallen leaves, yet I am glad to see an old friend return." Who is the old friend?' The Chan master said, 'Yangqi has been gone for a long time.' The monk asked, 'At such a time, is there still someone who understands?' The Chan master said, 'The blind old man in the village nods secretly.' The monk asked, 'What is Buddha?' The Chan master said, 'One does not notice the smell of one's own excrement.' The monk asked, 'What is the realm of Baoning?' The Chan master said, 'The main mountain is standing upside down.' The monk asked, 'What is a person in that realm?' The Chan master said, 'The nostrils have no half-side.' The monk asked, 'What is a person who is free in the dust?' The Chan master said, 'While walking, it doesn't hurt to swing your arms.' The monk asked, 'What is Buddha?' The Chan master said, 'The iron hammer has no hole.' The monk asked, 'What is the great meaning of the Buddha-dharma?' The Chan master said, 'There is no cold place in the cauldron of boiling water.' The monk asked, 'Ling Mountain (靈山, Língshān, Vulture Peak, where Shakyamuni Buddha preached) points to the moon, Caoxi (曹溪, Cáoxī, where Huineng propagated the Dharma) speaks of the moon, what about under the gate of Baoning?' The Chan master said, 'Ah.' The monk said, 'There are flowers pasted on the face.' The Chan master then shouted. The monk asked, 'I won't ask about picking leaves and searching for branches, what is the direct root source?' The Chan master said, 'Mosquitoes bite an iron ox.' The monk asked, 'The person who understands the direct root source already knows, how should those of middle and lower capacity be instructed?' The Chan master said, 'Sweat flows down the stone man's back.' The Chan master ascended the hall and said, 'For more than twenty years, this old monk has been carrying a bag and bowl, visiting more than a dozen good teachers throughout the world, but I have no insight of my own.'

處。有若頑石相似參底尊宿。亦無長處可相利益。自此一生作個百無所解底人。幸自可憐生。忽然被業風吹到江寧府。無端被人上當推。向十字街頭住個破院。作粥飯主人接待南北。事不獲已。隨分有鹽有醋粥足飯。足。且恁過時若是佛法不曾夢見。上堂侍者燒香罷。師指侍者曰。侍者已為諸人說法了也。上堂。看看山僧入拔舌地獄去也。以手拽舌云。阿㖿阿㖿。上堂。秋風涼松韻長。未歸客思故鄉。且道誰是未歸客。何處是故鄉。良久曰。長連床上有粥有飯上堂。鳳鳴條雨破塊。曉來枕上鶯聲碎。蝦䗫蚯蚓一時鳴。妙德空生都不會。三個成群四個作隊。窈窈窕窕飄飄飖飖。向南北東西折得梨花。李花一佩兩佩。

比部孫居士。因楊岐會禪師來謁直視斷次。公曰。某為王事所牽何由免離。岐指曰。委悉得么。公曰。望師點破。岐曰。此是比部弘願深廣利濟群生。公曰。未審如何。岐示以偈曰。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。公於此有省。

潭州石霜守孫禪師。僧問。生也不道死也不道。為甚麼不道。師曰。一言已出。曰從東過西又作么生。師曰。駟馬難追。曰學人總不與么。師曰。易開終始口難保歲寒心。

衡州茶陵縣郁山主。本州人自少落髮。惟以應供為事。院居諸禪剎往

【現代漢語翻譯】現代漢語譯本：唉，那些像頑石一樣冥頑不靈的尊宿，也沒有什麼長處可以互相利益。這樣一生就成了一個什麼都不懂的人，真是可憐。忽然被業風吹到江寧府，無緣無故地被人推舉，在十字街頭住在一個破舊的院子里，做粥飯主人，接待南來北往的人。事已至此，也只能隨緣，有鹽有醋，粥飯管夠，且這樣過日子。如果說佛法，那是不曾夢見的。上堂時，侍者燒香完畢，禪師指著侍者說：『侍者已經為諸位說法了。』上堂：『看看山僧要入拔舌地獄去了。』用手拽著舌頭說：『阿㖿阿㖿。』上堂：『秋風涼，松韻長，未歸的客人思念故鄉。』且說誰是未歸客？哪裡是故鄉？良久說：『長連床上，有粥有飯。』上堂：『鳳鳴條雨破塊，曉來枕上鶯聲碎。蝦䗫（xiā chú，指小蟲）蚯蚓一時鳴，妙德（Miàodé，佛弟子名）空生（Kōngshēng，佛弟子名）都不會。三個成群，四個作隊，窈窈窕窕，飄飄飖飖，向南北東西折得梨花、李花，一佩兩佩。』比部孫居士，因為楊岐會（Yángqí Huì）禪師來拜訪，（孫居士）直視著（楊岐會禪師）的決斷之處。孫居士說：『我被王事所牽累，如何才能免於脫離呢？』楊岐會禪師指著（某個方向）說：『完全明白了么？』孫居士說：『希望禪師點破。』楊岐會禪師說：『這是比部（Bǐbù，官名）弘揚大愿，深深地利益救濟眾生。』孫居士說：『不知道該如何做？』楊岐會禪師用偈語開示說：『應現宰官身，廣弘悲願深，為人重指處，棒下血淋淋。』孫居士因此有所領悟。潭州石霜守孫（Tánzhōu Shíshuāng Shǒusūn）禪師，有僧人問：『生也不說，死也不說，為什麼不說？』禪師說：『一言既出。』僧人說：『從東過西又怎麼樣呢？』禪師說：『駟馬難追。』僧人說：『學人總是不這樣認為。』禪師說：『易開終始口，難保歲寒心。』衡州茶陵縣郁山（Héngzhōu Chálíng Xiàn Yùshān）主，是本州人，從小就出家，只以應供為事，院子住在各個禪寺。

【English Translation】 English version: Alas, those venerable monks who are like stubborn stones, they have no strengths to benefit each other. Thus, a lifetime is spent as someone who understands nothing, truly pitiable. Suddenly, blown by the winds of karma to Jiangning Prefecture, for no reason, they are pushed forward, residing in a dilapidated courtyard at the crossroads, acting as the host of congee and rice, receiving those from the north and south. Since things have come to this, one can only follow fate, with salt and vinegar, sufficient congee and rice, and thus pass the time. If we speak of the Buddha-dharma, it has not even been dreamt of. During the Dharma talk, after the attendant finished burning incense, the Zen master pointed at the attendant and said: 'The attendant has already expounded the Dharma for everyone.' Ascending the platform: 'Look, this mountain monk is about to enter the hell of tongue-pulling.' He pulled his tongue with his hand and said: 'Ah-ya, ah-ya.' Ascending the platform: 'The autumn wind is cool, the melody of the pines is long, the unreturned guest misses his hometown.' Now, who is the unreturned guest? Where is the hometown? After a long pause, he said: 'On the long connected bed, there is congee and rice.' Ascending the platform: 'The phoenix sings, the rain breaks the clods, at dawn the sound of orioles on the pillow is shattered. Small insects and earthworms chirp all at once, Miaode (Miàodé, name of a Buddha's disciple) and Kongsheng (Kōngshēng, name of a Buddha's disciple) do not understand. Three form groups, four make teams, graceful and elegant, drifting and swaying, heading north, south, east, and west, picking pear blossoms and plum blossoms, wearing one or two.' Layman Sun, the Vice Minister, because Zen Master Yangqi Hui (Yángqí Huì) came to visit, stared directly at the point of his decision. Layman Sun said: 'I am burdened by affairs of the king, how can I escape?' Zen Master Yangqi Hui pointed (in a direction) and said: 'Do you fully understand?' Layman Sun said: 'I hope the master can reveal it.' Zen Master Yangqi Hui said: 'This is the Vice Minister (Bǐbù, title of an official) propagating great vows, deeply benefiting and saving all beings.' Layman Sun said: 'I don't know how to do it?' Zen Master Yangqi Hui instructed with a verse: 'Appearing as the body of a government official, widely propagating deep vows of compassion, pointing out the crucial place for people, blood drips under the stick.' Layman Sun had an awakening from this. Zen Master Shishuang Shousun (Shíshuāng Shǒusūn) of Tanzhou, a monk asked: 'Neither speaking of birth nor speaking of death, why not speak?' The Zen master said: 'A word has already been spoken.' The monk said: 'What about passing from east to west?' The Zen master said: 'It's hard to catch up with even four horses.' The monk said: 'This student does not agree.' The Zen master said: 'It's easy to open the mouth at the beginning and the end, but it's hard to keep a steadfast heart in the cold of winter.' The master of Yushan (Yùshān) in Chaling County, Hengzhou, was a native of this state and became a monk at a young age, only taking care of the needs of offerings. The monastery was located in various Zen temples.

來之沖。每有化主至師必供養之。一日因楊岐化主至。師問以禪宗之旨。化主為舉。和尚每問衲子。僧問法燈。百尺竿頭如何進步。法燈云惡。師從此參究未嘗離念。偶一日赴外請。騎蹇驢過溪橋。驢踏橋穿陷足。師墜驢不覺口中曰惡。忽然契悟。有頌曰。我有神珠一顆。久被塵勞羈鎖。今朝塵盡光生。照見青山萬朵。走謁楊岐。楊岐即印可。師乃白雲守端落髮之師也。端悟道因緣已具端傳。端后出世住九江承天。贊師像曰。水月以喻兮古來已多。我今不然兮所陳伊何。百尺竿頭曾進步。溪橋一踏沒山河。顧不遊方兮何游之有。玄沙保壽兮師其與偶。應峰之東兮洣川之口。三十三秋兮大師子吼。舒兮卷兮已而矣。依前空瀉洣川水。九江相去幾千里。父有重牙子無齒。謾勞提耳一爐香。微煙旋逐松風起。

翠巖真禪師法嗣

潭州大溈慕哲真如禪師。撫州臨川聞氏子。僧問。趙州庭柏意旨如何。師曰。夜來風色緊孤客已先寒。曰先師無此語又作么生。師曰。行人始知苦。曰十載走紅塵今朝獨露身。師曰。雪上加霜。問如何是城裡佛。師曰。萬人叢里不插標。曰如何是村裡佛。師曰。泥豬疥狗。曰如何是山裡佛。師曰。絕人往還。曰如何是教外別傳底一句。師曰。翻譯不出。問牛頭未見四祖時如何。師曰。寒毛

【現代漢語翻譯】現代漢語譯本來之沖（地名）。每當有募化僧來到，禪師必定供養他們。一天，因為楊岐（禪師名號）的募化僧來到，禪師向他請教禪宗的要旨。募化僧為他舉例。和尚（指來之沖）經常問僧人。僧人問法燈（禪師名號）：『百尺竿頭，如何進步？』法燈回答：『惡！』禪師從此參究，未曾須臾離開這個念頭。偶然有一天應邀外出，騎著跛腳的驢子過溪橋，驢子踩塌橋面，陷落了腳。禪師從驢上摔下來，不覺口中說道：『惡！』忽然之間就開悟了。有頌語說：『我有一顆神珠，久被塵勞羈鎖。今朝塵盡光生，照見青山萬朵。』於是前去拜見楊岐，楊岐就認可了他的開悟。禪師就是白雲守端（禪師名號）落髮的師父。守端悟道的因緣已經在守端的傳記中記載。守端後來出世，住在九江承天（地名）。讚頌禪師的畫像說：『用水月來比喻，自古以來就很多。我今天不這樣，所陳述的是什麼呢？百尺竿頭曾經進步，溪橋一踏沒山河。顧慮不遊方嗎？還有什麼可游的呢？玄沙（禪師名號）保壽（禪師名號），禪師與他們為伍。應峰（地名）的東邊，洣川（地名）的口上。三十三個春秋，大師子吼。舒展啊，捲起啊，已經結束了。依舊空空地傾瀉洣川的水。九江相距幾千里。父有重牙，子無齒。白白地提耳一爐香，微煙旋轉著隨著松風升起。

翠巖真禪師（禪師名號）的法嗣

潭州大溈慕哲真如禪師（禪師名號）。撫州臨川（地名）聞氏之子。僧人問道：『趙州庭柏（禪宗典故）的意旨如何？』禪師說：『夜來風色緊，孤客已先寒。』僧人說：『先師沒有這句話，又該怎麼說呢？』禪師說：『行人始知苦。』僧人說：『十載走紅塵，今朝獨露身。』禪師說：『雪上加霜。』問：『如何是城裡佛？』禪師說：『萬人叢里不插標。』問：『如何是村裡佛？』禪師說：『泥豬疥狗。』問：『如何是山裡佛？』禪師說：『絕人往還。』問：『如何是教外別傳的那一句？』禪師說：『翻譯不出。』問：『牛頭（禪師名號）未見四祖（禪師名號）時如何？』禪師說：『寒毛』

【English Translation】 English version Lai Zhichong (place name). Whenever a soliciting monk arrived, the Chan master would always provide offerings. One day, because a soliciting monk from Yangqi (Chan master's title) arrived, the Chan master asked him about the essence of Chan Buddhism. The soliciting monk gave him an example. The abbot (referring to Lai Zhichong) often asked the monks. A monk asked Fayan (Chan master's title): 'How to progress from the top of a hundred-foot pole?' Fayan replied: 'Evil!' From then on, the Chan master contemplated this, never for a moment leaving this thought. By chance, one day he was invited out, riding a lame donkey across a stream bridge. The donkey stepped on the bridge, and its foot fell through. The Chan master fell from the donkey and unconsciously said: 'Evil!' Suddenly, he was enlightened. There is a verse that says: 'I have a divine pearl, long bound by worldly dust. Today, the dust is gone and the light is born, illuminating ten thousand green mountains.' So he went to see Yangqi, and Yangqi acknowledged his enlightenment. The Chan master was the master under whom Baiyun Shouduan (Chan master's title) shaved his head. The circumstances of Shouduan's enlightenment have already been recorded in Shouduan's biography. Shouduan later came into the world and lived in Chengtian, Jiujiang (place name). Praising the Chan master's portrait, he said: 'Using water and moon as metaphors has been done a lot since ancient times. I am not doing that today, what am I presenting? Once progressed from the top of a hundred-foot pole, one step on the stream bridge obliterates mountains and rivers. Worried about not traveling around? What else is there to travel? Xuansha (Chan master's title) and Baoshou (Chan master's title), the Chan master is in their company. East of Ying Peak (place name), at the mouth of Mi River (place name). Thirty-three autumns, the great lion's roar. Unfolding, rolling up, it's already over. Still emptily pouring out the water of the Mi River. Jiujiang is thousands of miles away. The father has heavy teeth, the son has no teeth. Vainly lifting the ear, a censer of incense, the faint smoke swirls and rises with the pine breeze.

Successor of Chan Master Cuiyan Zhen (Chan master's title)

Chan Master Dawei Muzhe Zhenru of Tanzhou (Chan master's title). A son of the Wen family of Linchuan, Fuzhou (place name). A monk asked: 'What is the meaning of Zhaozhou's Cypress Tree (Chan Buddhist story)?' The Chan master said: 'The wind is tight tonight, the lonely traveler is already cold.' The monk said: 'The former master did not have this saying, what should be said?' The Chan master said: 'The traveler begins to know suffering.' The monk said: 'Ten years of walking in the red dust, today alone revealing the body.' The Chan master said: 'Adding frost to snow.' Asked: 'What is the Buddha in the city?' The Chan master said: 'Not planting a sign in the crowd of ten thousand people.' Asked: 'What is the Buddha in the village?' The Chan master said: 'Mud pig with mange dog.' Asked: 'What is the Buddha in the mountains?' The Chan master said: 'Cutting off people's comings and goings.' Asked: 'What is that sentence transmitted separately outside the teachings?' The Chan master said: 'Cannot be translated.' Asked: 'What was Niu-tou (Chan master's title) like before he saw the Fourth Patriarch (Chan master's title)?' The Chan master said: 'Fine hair.'

卓豎。曰見后如何。師曰。額頭汗出。上堂。月生一天地茫茫誰受屈。月生二東西南北沒巴鼻。月生三善財特地向南參。所以道。放行也怛薩舒光。把住也泥沙匿曜。且道放行是把住是。良久曰。圓伊三點水萬物自尖新。上堂。古佛道。昔于波羅奈轉四諦法輪墮坑落塹。今復轉最妙無上大法輪。土上加泥。如今還有不歷階梯獨超物外者么。良久曰。出頭天外看誰是個中人。上堂。阿剌剌是甚麼。翻思當年破灶墮。杖子忽擊著。方知孤負我。以拄杖擊香臺一下曰。墮墮。上堂。捫空追響勞汝精神。夢覺覺非復有何事。德山老人在汝諸人眉毛眼睫上。諸人還覺么。若也覺去夢覺覺非。若也未覺捫空追響終無了期。直饒向這裡倜儻分明。猶是梯山入貢。還有獨超物外者么。良久曰。且莫詐明頭。問大通智勝佛十劫坐道場。為甚麼不得成佛道。師曰。苦殺人。上堂。白雲澹濘水注滄溟。萬法本閑復有何事。所以道。也有權也有實也有照也有用。諸人到這裡如何履踐。良久曰。但有路可上更高人也行。上堂。山僧本無積畜。且得粥足飯足。困來即便打眠。一任東卜西卜。上堂。古者道。一釋迦二元和。三佛陀。自余是甚麼碗脫丘。慧光即不然。一釋迦二元和三佛陀。總是碗脫丘。諸人還知慧光落處么。若也知去許爾具鐵眼銅睛。

【現代漢語翻譯】現代漢語譯本卓豎問道：『見后如何？』（見到之後會怎麼樣？）師父說：『額頭汗出。』上堂說法：『月亮初生，天地茫茫，誰在受委屈？月亮生到第二日，東西南北沒有邊際。月亮生到第三日，善財童子特地向南參訪。』所以說：『放開時，怛薩舒光（Tathagata，如來）普照；把住時，泥沙掩蓋光芒。』且說放開好還是把住好？良久后說：『圓伊三點水，萬物自然尖新。』上堂說法：『古佛說，昔日在波羅奈（Varanasi）初轉四諦法輪（Four Noble Truths）是墮入坑塹。如今再轉最妙無上大法輪，如同土上加泥。如今還有不經歷階梯，獨自超越物外的人嗎？』良久后說：『出頭天外看，誰是這其中的人？』上堂說法：『阿剌剌（Ara la la，感嘆詞）是什麼？反思當年破灶墮（破灶墮，人名）。棒子忽然擊中，才知道辜負了我。』用拄杖擊打香臺一下說：『墮墮（Duo duo，聲音詞）。』上堂說法：『捫空追響，徒勞你的精神。夢醒之後，覺悟並非實有，還有什麼事？德山老人（Deshan，禪宗祖師）就在你們諸位的眉毛眼睫上，你們還覺察嗎？如果覺察了，夢醒之後覺悟並非實有。如果還沒覺察，捫空追響終究沒有了期。即使在這裡倜儻分明，仍然是梯山入貢。還有獨自超越物外的人嗎？』良久后說：『且莫假裝明白。』問：『大通智勝佛（Mahābhijñājñānābhibhū，佛名）十劫坐道場，為什麼不得成佛道？』師父說：『苦煞人。』上堂說法：『白雲淡淡，水注入滄溟。萬法本來空閑，還有什麼事？』所以說：『也有權宜，也有真實，也有照見，也有作用。』諸位到這裡如何踐行？良久后說：『但有路可上，更高的人也會走。』上堂說法：『山僧本來沒有積蓄，且能粥足飯飽，困了就睡覺，任憑你們東卜西卜。』上堂說法：『古人說，一釋迦（Śākyamuni，釋迦牟尼佛），二元和（Yuanhe，年號），三佛陀（Buddha，佛）。其餘的是什麼？碗脫丘（Wantuoqiu，比喻不值一提）。慧光（Huiguang，人名）卻不這樣認為，一釋迦，二元和，三佛陀，都是碗脫丘。諸位還知道慧光的落腳處嗎？如果知道，就允許你具有鐵眼銅睛。』

【English Translation】 English version Zhuoshu asked: 'What happens after seeing?' The master said: 'Sweat breaks out on the forehead.' Ascending the hall: 'When the moon is born, the world is vast, who suffers injustice? When the moon is two days old, there are no boundaries in the east, west, north, and south. When the moon is three days old, Sudhana (Śrīmanta-sudhana, a youth who sought enlightenment) specially goes south to visit.' Therefore, it is said: 'When released, Tathagata's (Tathāgata, the thus-gone one) light shines; when held, mud and sand conceal the radiance.' Now, is it better to release or to hold? After a long silence, he said: 'The three drops of water of 'yuan yi' (a Chinese character), all things are naturally sharp and new.' Ascending the hall: 'The ancient Buddha said, 'In the past, turning the Four Noble Truths (catvāri āryasatyāni) wheel of Dharma in Varanasi (Vārāṇasī) was like falling into a pit. Now, turning the most wonderful unsurpassed great Dharma wheel again is like adding mud on top of mud.' Now, are there any who do not go through the steps and transcend the world alone?' After a long silence, he said: 'Looking beyond the sky, who is the person in this?' Ascending the hall: 'What is 'Ara la la' (an exclamation)? Reflecting on the past when I broke the stove and fell (referring to a person), the staff suddenly struck, and I realized I had failed myself.' He struck the incense table once with his staff, saying: 'Duo duo (sound).' Ascending the hall: 'Groping for echoes in the void wastes your spirit. After awakening from a dream, realizing it is not real, what else is there? Old man Deshan (Déshān Xuānjiàn, a Chan master) is right on your eyebrows and eyelashes, do you realize it? If you realize it, after awakening from the dream, realize it is not real. If you have not realized it, groping for echoes in the void will never end. Even if you are clear and distinct here, it is still like climbing a mountain to offer tribute. Is there anyone who transcends the world alone?' After a long silence, he said: 'Don't pretend to be clear.' Asked: 'Why did Mahābhijñājñānābhibhū Buddha (Mahābhijñājñānābhibhū, name of a Buddha) sit in the place of enlightenment for ten kalpas (aeon) and not attain Buddhahood?' The master said: 'How bitter!' Ascending the hall: 'White clouds are faint, water flows into the vast ocean. All dharmas (phenomena) are originally idle, what else is there?' Therefore, it is said: 'There is expediency, there is truth, there is illumination, and there is function.' How do you practice when you get here? After a long silence, he said: 'As long as there is a road to climb, even higher people will walk it.' Ascending the hall: 'This monk originally has no savings, but I have enough porridge and rice, and I sleep when I am sleepy, letting you divine east and divine west.' Ascending the hall: 'The ancients said, 'One Śākyamuni (Śākyamuni, the historical Buddha), two Yuanhe (Yuanhe, a reign era), three Buddha (Buddha, enlightened one).' What are the rest? Wantuoqiu (Wantuoqiu, a metaphor for something worthless).' Huiguang (Huiguang, a person's name) does not think so. One Śākyamuni, two Yuanhe, three Buddha, are all Wantuoqiu. Do you know where Huiguang stands? If you know, then you are allowed to have iron eyes and copper pupils.'

若也不知莫謂幾經風浪險。扁舟曾向五湖游。上堂拈起拄杖曰。一塵才起大地全收。卓一下曰。妙喜世界百雜碎。且道不動如來即今在甚麼處。若人識得。可謂不動步而登妙覺。若也未識。向諸人眉毛眼睫里涅槃去也。又卓一下。上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿菔大。上堂拈起拄杖曰。智海拄杖或作金剛王寶劍。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還委悉么。若也委悉去。如龍得水似虎靠山。出沒卷舒縱橫應用。如未相委。大似日中逃影。上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸。慧光門下直拔超升不歷科目。諸人既到這裡風雲布地牙爪已成。但欠雷聲燒尾。如今為爾諸人震忽雷去也。以拄杖擊禪床下座。師于紹聖二年十月八日無疾說偈曰。昨夜三更風雷忽作。雲散長空前溪月落良久別眾趨寂。阇維設利斗許大如豆。目睛齒爪不壞。門弟子分塔于京潭。

南嶽西林崇奧禪師。僧問。一問一答賓主歷然。不問不答。如何辨別。師曰。坐底坐立底立。曰便恁么會時如何。師曰。舌拄上腭。僧禮拜。師曰。不得諱卻。

蘄州石鼓洞珠禪師上堂曰。問答轉多去道轉遠。何也。道不屬知知而妄覺。道不屬見見是眼睛。眼睛不明觸事崢嶸。聯環不斷為生死根。若

【現代漢語翻譯】現代漢語譯本：如果（你）也不明白，不要說經歷了多少風浪的危險。我曾乘著小船在五湖遊歷。上堂時拿起拄杖說：『一塵才起，大地全部收攝。』用拄杖敲擊一下說：『妙喜世界被打得粉碎。』那麼，（你）說不動如來現在在哪裡？如果有人認識到，就可以說是不動步而登上妙覺的境界。如果還不認識，（你）就在你們的眉毛眼睫里進入涅槃吧。』又用拄杖敲擊一下。上堂：『不用思考就能知道，不用考慮就能理解。廬陵的米價高，鎮州的蘿蔔大。』上堂時拿起拄杖說：『智海的拄杖，有時作為金剛王寶劍，有時作為踞地雄獅，有時作為探竿影草，有時不作為拄杖用。』各位還明白嗎？如果明白了，就像龍得到水，似虎依靠山，出沒卷舒，縱橫應用。如果還不明白，就像在太陽下逃避自己的影子。』上堂：『十方大眾聚集在一起，個個學習無為。這裡是選佛的場所，心空就能及第而歸。』慧光門下直接提拔超升，不經過科舉考試。各位既然到了這裡，風雲已經佈滿大地，牙爪已經長成，只欠缺雷聲和燒尾。現在為你們各位震動忽雷吧。』用拄杖敲擊禪床，下座。禪師在紹聖二年十月八日無病而說偈語：『昨夜三更風雷突然興起，雲彩消散長空，前溪的月亮落下。』良久之後告別大眾而趨於寂滅。火化后，舍利子有一斗那麼大，像豆子一樣。眼睛、牙齒、指甲沒有損壞。門徒們在京潭分建佛塔。南嶽西林崇奧禪師。有僧人問：『一問一答，賓主分明。不問不答，如何辨別？』禪師說：『坐著的坐著，站著的站著。』僧人說：『如果這樣理解，怎麼樣？』禪師說：『舌頭抵住上顎。』僧人禮拜。禪師說：『不要隱瞞。』蘄州石鼓洞珠禪師上堂說：『問答越多，離道越遠。為什麼呢？道不屬於知，知就是妄覺；道不屬於見，見是眼睛。眼睛不明亮，接觸事物就顯得崢嶸。聯環不斷，是生死的根本。如果（你）

【English Translation】 English version: If you don't understand, don't say how dangerous the winds and waves have been. I once sailed in a small boat on the Five Lakes. When ascending the hall, he picked up his staff and said, 'When a single dust arises, the entire earth is gathered in.' He struck once with the staff and said, 'The World of Wonderful Joy is shattered into pieces.' Then, tell me, where is the Immovable Tathagata now? If someone recognizes it, it can be said that without moving a step, they ascend to the realm of Wonderful Enlightenment (妙覺). If you still don't recognize it, then you will enter Nirvana in your eyebrows and eyelashes.' He struck again with the staff. Ascending the hall: 'Knowing without thinking, understanding without considering. The price of rice in Luling is high, and the radishes in Zhenzhou are large.' Ascending the hall, he picked up his staff and said, 'Zhihai's (智海) staff, sometimes acts as the Vajra King Sword (金剛王寶劍), sometimes as a crouching lion, sometimes as a probing pole, and sometimes not as a staff. Do you all understand? If you understand, it's like a dragon getting water, like a tiger relying on a mountain, appearing and disappearing, rolling and stretching, applying freely. If you don't understand, it's like escaping your shadow in the sun.' Ascending the hall: 'The ten directions gather together, everyone learning non-action (無為). This is the place for selecting Buddhas, and emptiness of mind leads to successful return.' Under Huiguang's (慧光) gate, direct promotion and ascension without going through examinations. Since you have all arrived here, the wind and clouds have covered the earth, and the teeth and claws have grown, only lacking the thunder and tail-burning. Now, I will shake the sudden thunder for you all.' He struck the Zen bed with his staff and descended from the seat. The master, on the eighth day of the tenth month of Shaosheng (紹聖) year two, without illness, spoke a verse: 'Last night, at the third watch, wind and thunder suddenly arose, the clouds dispersed in the long sky, and the moon fell in the front stream.' After a long time, he bid farewell to the assembly and entered stillness. After cremation, the relics were as large as a dou (斗) and like beans. The eyes, teeth, and nails were not damaged. The disciples divided the stupas in Jingtan (京潭). Zen Master Chong'ao (崇奧) of Xilin (西林) Temple on Mount Nanyue (南嶽). A monk asked: 'One question, one answer, guest and host are clear. Without question, without answer, how to distinguish?' The master said: 'Those who are sitting are sitting, those who are standing are standing.' The monk said: 'If I understand it this way, what about it?' The master said: 'Tongue against the upper palate.' The monk bowed. The master said: 'Do not conceal it.' Zen Master Dongzhu (洞珠) of Shigu (石鼓) Cave in Qizhou (蘄州) ascended the hall and said: 'The more questions and answers, the further away from the Way. Why? The Way does not belong to knowing, knowing is false awareness; the Way does not belong to seeing, seeing is the eyes. If the eyes are not clear, contact with things appears rugged. The unbroken chain is the root of birth and death. If you

能直向太虛之外。自然情念頓忘真心直露。如斯說話俯為下根。道友相逢無可不可。坐則十方俱隱。行則六趣隨緣。語則出口成言。默則三災不撓。然雖如是。須知有轉身一路。眾中莫有轉得身者么出來證據。若無山僧今日失利。

蔣山元禪師法嗣

明州雪竇法雅禪師。僧問。學人不問西來意。乞師方便指迷情。師曰。霹靂過頭猶瞌睡。曰謝師答話。師曰。再三啟口問何人。曰爭奈學人未禮拜何。師曰。休鈍置。

邵州丞熙應悅禪師。撫州宜黃戴氏子。上堂。我宗無語句。徒勞尋路布。現成公案已多端。那堪更涉他門戶。覿面當機直下提。何用波吒受辛苦。咄。

衢州石門雅禪師。僧問。雷音一震龍象咸臻。學人上來請師舉唱。師曰。蓮目瞬時千界靜。金顏笑處一花新。僧云。人天盡入羅峰境。今日親聞端的音。師曰。百萬茫茫人不知。又問佛未出世時如何。師曰。東宮玉殿無遺影。僧云。出世后如何。師曰。毗藍園畔雨天花。僧云。恁么則逾春城於八夜。棲雪嶺於六年。師曰。威音王以前作么生。僧云。且待別時。師便打。又問。如何是祖師西來意。師曰。熊耳塔開空寂寂。惟留只履冒輕埃。又問。如何是和尚家風。師曰。一條筇竹杖三事衲幔衣。僧云。客來將何祗待。師曰。酌泉釅點祖

【現代漢語翻譯】現代漢語譯本：能夠直接通向太虛之外，自然的感情和念頭頓時忘卻，真心直接顯露。這樣說話是爲了遷就下等根器的人。道友相逢，沒有什麼不可以的。坐著，則十方世界都隱沒不見；行走，則隨著六道輪迴的因緣。說話，則出口成真言；沉默，則三災都不能侵擾。然而即使這樣，要知道還有轉身的一條路。大眾之中，有沒有能轉身的人出來證明一下？如果沒有，我今天就要丟醜了。

蔣山元禪師的法嗣

明州雪竇法雅禪師。有僧人問：『學人不問西來意（Bodhidharma從西方帶來的禪宗真意），請老師方便開示，解除我的迷惑。』禪師說：『霹靂從頭頂過去了還在打瞌睡。』僧人說：『謝謝老師的回答。』禪師說：『再三開口問的是誰？』僧人說：『無奈學人還沒有禮拜。』禪師說：『不要遲鈍了。』

邵州丞熙應悅禪師，撫州宜黃戴氏之子。上堂說法：『我宗沒有語句，徒勞地尋找路徑。現成的公案已經很多，哪裡還用得著涉足其他門戶？見面就當下直接提持，何必辛苦地學習波吒（pata，梵語，指缽）？』咄！

衢州石門雅禪師。有僧人問：『雷音一震，龍象（比喻大乘佛教的修行者）都來了，學人上來請老師開示。』禪師說：『蓮花般的眼睛一眨，千界都安靜了；金色的面容一笑，一朵新花開放。』僧人說：『人天都進入了羅峰的境界，今天親耳聽到了真實的音聲。』禪師說：『百萬茫茫的人都不知道。』又問：『佛未出世的時候怎麼樣？』禪師說：『東宮玉殿沒有留下任何痕跡。』僧人說：『出世后怎麼樣？』禪師說：『毗藍園（pilamvavana，佛陀出生地附近的園林）邊下著雨，天空中飄著花。』僧人說：『這樣說來，逾越春城用了八個夜晚，在雪嶺修行了六年。』禪師說：『在威音王（Vipaśyin，過去七佛之首）以前怎麼樣？』僧人說：『且等以後再說。』禪師就打了他。又問：『如何是祖師西來意？』禪師說：『熊耳塔（位於河南熊耳山）打開空寂寂，只留下一隻鞋子沾染著輕微的塵埃。』又問：『如何是和尚的家風？』禪師說：『一條竹杖，三件衲衣。』僧人說：『客人來了用什麼招待？』禪師說：『用泉水煮濃茶，點祖。』

【English Translation】 English version: It can directly reach beyond the great void. Natural emotions and thoughts are instantly forgotten, and the true mind is directly revealed. Such speech is to accommodate those of inferior capacity. When fellow practitioners meet, nothing is impossible. When sitting, all ten directions are hidden; when walking, one follows the conditions of the six realms. When speaking, words become truth; when silent, the three calamities cannot disturb. However, even so, know that there is a way to turn around. Among the assembly, is there anyone who can turn around and provide evidence? If not, this mountain monk will lose face today.

Successor of Chan Master Jiangshan Yuan

Chan Master Xuědòu Fǎyǎ (Snowy Peak Dharma Elegance) of Míngzhōu (Ming Prefecture). A monk asked, 'This student does not ask about the meaning of the Westward Journey (Bodhidharma's intention in coming from the West), but asks the teacher to conveniently point out the deluded emotions.' The Master said, 'Even when thunder strikes overhead, you are still dozing off.' The monk said, 'Thank you for the Master's reply.' The Master said, 'Who is it that repeatedly opens his mouth to ask?' The monk said, 'What about the fact that this student has not yet bowed?' The Master said, 'Don't be dull.'

Chan Master Chéngxī Yìngyuè (Chengxi Responding with Joy) of Shàozhōu (Shao Prefecture), son of the Dài family of Yíhuáng (Yihuang) in Fǔzhōu (Fu Prefecture). Ascending the Dharma seat, he said, 'Our school has no words, it is futile to seek paths. Ready-made public cases are already numerous, why bother to step into other doorways? Face to face, directly grasp the opportunity, why suffer the hardship of learning Pata (pata, Sanskrit, meaning bowl)?' Hah!

Chan Master Shímén Yǎ (Stone Gate Elegance) of Qúzhōu (Qu Prefecture). A monk asked, 'When the thunderous sound echoes, dragons and elephants (metaphor for practitioners of Mahayana Buddhism) all arrive. This student comes forward to ask the teacher to expound.' The Master said, 'When the lotus eyes blink, a thousand worlds are quiet; when the golden face smiles, a new flower blooms.' The monk said, 'Humans and gods all enter the realm of Luófēng (Mount Luo), today I personally hear the true sound.' The Master said, 'Millions of people are confused and do not know.' He also asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'The jade palace of the Eastern Palace leaves no trace.' The monk said, 'What is it like after appearing in the world?' The Master said, 'Rain falls and flowers scatter beside the Pilamvavana (Pilamvavana, the garden near the Buddha's birthplace).' The monk said, 'In that case, he crossed the Spring City in eight nights and cultivated on the Snowy Mountains for six years.' The Master said, 'What was it like before Vipaśyin (Vipaśyin, the first of the past seven Buddhas)?' The monk said, 'Let's wait for another time.' The Master then struck him. He also asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The Xiong'ěr Pagoda (located in Xiong'ěr Mountain, Henan) opens, empty and silent, leaving only one shoe covered in light dust.' He also asked, 'What is the style of the Abbot's family?' The Master said, 'A bamboo staff and three robes.' The monk said, 'What will you offer when a guest arrives?' The Master said, 'Brew strong tea with spring water, and point to the Ancestor.'

師茶。示眾曰。茱萸鮮嫩菊花香。暢殺陶家醉倒郎。我輩泛觴雖絕分。東籬閑玩也無妨。大眾閑玩即不無。且道眼在什麼處。知有底眉毛眼上橫。未諳者黃紅里亂走。阿呵呵。今日元來九月九。喝一喝。

信州龜峰瑞相子瓊禪師。僧問。如何是博山境。師曰。澗流淥水路出松門。僧云。如何是境中人。師曰。身著紅綃衣肚中黑如漆。僧云。向上宗乘事若何。師曰。剎竿頭指天。又問。青春已過夏景暄繁。時節因緣請師為說。師曰。臘月二十五未是拜年時。僧云學人未曉乞師再指。師曰。石人身上不生毛。

南嶽雙峰省回禪師法嗣

閬州光國文贊禪師。僧問。如何是佛法大意。師曰。禍不單行。又問。諸法寂滅相不可以言宣。猊座既登師如何說。師曰。因風吹火用力不多。僧云。恁么則佛佛道同。師曰。貓兒帶紙帽。問不二之法請師速道。師曰領。僧云。恁么則人人有分也。師曰了。僧云。錦屏天下少光國世間稀。師曰退。

金州靈山彥文禪師。僧問。如何是祖師西來意。師曰。缺齒胡僧笑不言。僧云。學人不會。師曰。只履返西天。又問。如何是佛。師曰。問得最親乃曰。山青青水綠綠。風吹南嶺云。露滴東籬菊。更添松竹歲寒心。儘是無絃琴上曲。碧眼胡僧拍不足。拍不足。一二三四五六

【現代漢語翻譯】現代漢語譯本：師茶（禪師）。示眾說：『茱萸鮮嫩菊花香，暢飲陶家的美酒，醉倒了陶淵明。我們輩分雖然不同，不能一起飲酒作樂，在東籬邊悠閒地賞玩菊花也是可以的。』大眾悠閒地賞玩菊花固然不錯，那麼請問，『眼』在什麼地方？知道的人明白，眉毛橫在眼睛上方；不明白的人，就像在黃色和紅色中胡亂走動。阿呵呵。今天原來是九月九重陽節。』喝一喝。

信州龜峰瑞相子瓊禪師。僧人問：『如何是博山境（指博山寺的境界）？』禪師說：『澗水流淌，綠水潺潺，道路從松樹林中穿過。』僧人說：『如何是境中人（指在博山寺境界中的人）？』禪師說：『身穿紅色的絲綢衣服，肚子里卻黑得像墨一樣。』僧人說：『向上宗乘（指禪宗的最高境界）的事情如何？』禪師說：『剎竿頭直指天空。』又問：『青春已經過去，夏天的景色繁盛而炎熱，請禪師為我說說這其中的時節因緣。』禪師說：『臘月二十五還沒到拜年的時候。』僧人說：『學僧不明白，請禪師再次指點。』禪師說：『石頭人身上不長毛。』

南嶽雙峰省回禪師的法嗣

閬州光國文贊禪師。僧人問：『如何是佛法大意（指佛法的根本要義）？』禪師說：『禍不單行。』又問：『諸法的寂滅相（指一切事物最終歸於寂滅的真相）不可以言語宣說，既然您已經登上法座，又將如何解說呢？』禪師說：『因風吹火，用力不多。』僧人說：『如此說來，佛與佛之間的道是相同的。』禪師說：『貓兒戴著紙帽子。』問：『不二之法（指超越對立的真理）請禪師快速說出。』禪師說：『領會。』僧人說：『如此說來，人人都有份了？』禪師說：『了悟。』僧人說：『錦屏山的美景天下少有，光國寺在世間也難得。』禪師說：『退下。』

金州靈山彥文禪師。僧人問：『如何是祖師西來意（指達摩祖師從西方來到中國的目的）？』禪師說：『缺了牙齒的胡僧笑著不說話。』僧人說：『學僧不明白。』禪師說：『只穿著一隻鞋子返回西天。』又問：『如何是佛？』禪師說：『問得真切。』於是說：『山青青，水綠綠，風吹南嶺的云，露水滴在東籬的菊花上。更添上松樹和竹子的歲寒之心，這些都是無絃琴上的樂曲。碧眼的胡僧拍手也覺得不夠。拍不夠，一二三四五六。』

【English Translation】 English version: Master Cha (Zen Master). He addressed the assembly, saying: 'The dogwood is fresh and tender, the chrysanthemums fragrant, freely drinking Master Tao's wine, drunk is Tao Yuanming. Although our generations are different and we cannot drink and make merry together, it is also fine to leisurely admire the chrysanthemums by the eastern fence.' The assembly leisurely admiring the chrysanthemums is certainly good, but then tell me, where are the 'eyes'? Those who know understand that the eyebrows lie horizontally above the eyes; those who do not understand are like wandering aimlessly in yellow and red. Aha ha. Today is indeed the Double Ninth Festival, the ninth day of the ninth lunar month.' Drink, drink!

Zen Master Ziqiong of Ruixiang, Guifeng in Xinzhou. A monk asked: 'What is the realm of Boshan (referring to the Boshan Temple)?' The Zen Master said: 'The mountain stream flows, the green water gurgles, and the road passes through the pine forest.' The monk said: 'What is the person in the realm (referring to the person in the realm of Boshan Temple)?' The Zen Master said: 'Wearing red silk clothes, the belly is as black as ink.' The monk said: 'What about the matter of the upward vehicle (referring to the highest realm of Zen)?' The Zen Master said: 'The top of the flagpole points directly to the sky.' He also asked: 'Youth has passed, and the summer scenery is flourishing and hot. Please, Zen Master, tell me about the seasonal causes and conditions within this.' The Zen Master said: 'The twenty-fifth day of the twelfth lunar month is not yet the time to pay New Year's greetings.' The monk said: 'This student does not understand, please Zen Master point it out again.' The Zen Master said: 'Hair does not grow on a stone man's body.'

The Dharma successor of Zen Master Sheng Hui of Shuangfeng, Nanyue

Zen Master Wenzan of Guangguo in Langzhou. A monk asked: 'What is the great meaning of the Buddha-dharma (referring to the fundamental essence of the Buddha-dharma)?' The Zen Master said: 'Misfortunes never come singly.' He also asked: 'The characteristic of the quiescence of all dharmas (referring to the truth that all things ultimately return to quiescence) cannot be expressed in words. Now that you have ascended the Dharma seat, how will you explain it?' The Zen Master said: 'Blowing on a fire with the wind requires little effort.' The monk said: 'In that case, the paths of the Buddhas are the same.' The Zen Master said: 'A cat wearing a paper hat.' He asked: 'Please quickly tell me about the non-dual dharma (referring to the truth that transcends duality).' The Zen Master said: 'Comprehend.' The monk said: 'In that case, everyone has a share?' The Zen Master said: 'Realize.' The monk said: 'The scenery of Jinping Mountain is rare in the world, and Guangguo Temple is also rare in the world.' The Zen Master said: 'Retreat.'

Zen Master Yanwen of Lingshan in Jinzhou. A monk asked: 'What is the meaning of the Patriarch's coming from the West (referring to the purpose of Bodhidharma's arrival in China from the West)?' The Zen Master said: 'The toothless barbarian monk smiles without speaking.' The monk said: 'This student does not understand.' The Zen Master said: 'Returning to the West wearing only one shoe.' He also asked: 'What is Buddha?' The Zen Master said: 'A very pertinent question.' Then he said: 'The mountains are green, the water is green, the wind blows the clouds on the southern ridge, and the dew drips on the chrysanthemums by the eastern fence. Adding the steadfast heart of the pine and bamboo in the cold season, these are all melodies on a stringless zither. The blue-eyed barbarian monk claps his hands but still feels it is not enough. Not enough clapping, one two three four five six.'

。咦拍一拍下座。

菩提光用禪師法嗣

杭州臨安凈土善思禪師上堂云。咄咄咄。臨濟德山盡該抹。棒頭薦得不作家。喝下承當未奇絕。山僧宗旨不恁么。覿面相呈辨賢哲。聲前一句早遲疑。語后持來底時節。勸禪人休饒舌。神龍尚自不知源。豈說盲龜敵跛鱉。不看神光傳祖位。才見老胡心便歇。真妙訣。堂堂自己可憐生。直下承當第二月。大丈夫須剿絕。現成公案早多端。莫學癡人被摩捋。傷嗟末法有多途。邪黨成郡安可遏。初機入門無道眼。佛手生緣徒施設。禪流學得遍參游。問著元來打不迭。古人開口便知音。尚言弄巧翻成拙。那堪看話得心通。正是虛空釘鐵橛。自慚道薄整頹綱。飲氣吞聲共誰說。特將鄙句報同風。本分禪人能辨別。大地山河盡放光。南無觀世音菩薩。

天童山清遂禪師法嗣

福州大中立志禪師。僧問。握驪珠于掌上。鑒十方于目前。學人上來請師一鑒。師曰。草賊大敗。僧云。學人今日失利。師曰。自知較一半。僧便喝。師曰。強惺惺。又問。遠趨丈室仰慕宗風。學人上來請師一接。師曰。高掛缽囊。僧云。便是為人處也無。師曰。盲人摸地。僧云。莫壓良為賤。師曰。短販樵人徒夸書劍。又問。馬祖升堂百丈卷席。未審古人意旨如何。師曰。官馬相踏。僧云。學

【現代漢語翻譯】現代漢語譯本：咦，拍一拍就下座。

菩提光用禪師的法嗣

杭州臨安凈土善思禪師上堂說法：『咄咄咄！臨濟（Linji，禪宗大師）和德山（Deshan，禪宗大師）的棒喝都應該抹去。棒頭上領悟的不是真正的家風，喝下承擔的也算不上奇絕。我的宗旨不是這樣，而是面對面地呈現，辨別賢愚。在聲音出現之前的一句話，早就遲疑了；在語言之後再拿出來，又是什麼時候呢？勸各位禪人不要饒舌，神龍尚且不知道自己的源頭，怎麼能說瞎眼的烏龜能勝過瘸腿的鱉呢？不要看神光（Shenguang，慧可大師，禪宗二祖）傳祖位的故事，才見到老胡（Lao Hu，菩提達摩）就心灰意冷。這才是真正的妙訣！堂堂正正的自己，真是可憐啊，直接承擔，卻如同看見第二個月亮。大丈夫必須徹底剿滅（妄念），現成的公案早就很多了，不要學那些癡人被摩捋（摸弄）。可悲的是末法時代有很多歧途，邪惡的勢力成群結隊，怎麼能遏制呢？初學者入門沒有道眼，佛手的因緣也只是徒勞的施捨。禪人學得四處參訪遊歷，問起來卻原來一問三不知。古人開口就能知音，尚且說弄巧成拙，哪裡能看話頭看得心通，那正是虛空釘鐵橛（比喻不可能的事情）。我慚愧自己道行淺薄，只能勉力維持頹敗的綱紀，飲氣吞聲又能和誰說呢？特地將這些淺薄的話語告訴各位同道，本分的禪人自然能夠辨別。大地山河都放出光明，南無觀世音菩薩（Namo Guan Shi Yin Pusa，向觀世音菩薩致敬）。』

天童山清遂禪師的法嗣

福州大中立志禪師。有僧人問：『將驪珠（Lizhu，珍貴的寶珠）握在掌上，在眼前照見十方世界，學人前來請老師鑑別。』禪師說：『草寇大敗。』僧人說：『學人今天失利了。』禪師說：『自知之明算一半。』僧人便喝了一聲。禪師說：『強作聰明。』又問：『遠道而來，仰慕丈室的宗風，學人前來請老師接引。』禪師說：『高高掛起缽囊。』僧人說：『這就是為人處世的地方嗎？』禪師說：『盲人摸地。』僧人說：『莫要壓良為賤。』禪師說：『短販的樵夫徒勞地誇耀書劍。』又問：『馬祖（Mazu，禪宗大師）升堂，百丈（Baizhang，禪宗大師）卷席，不知道古人的意旨如何？』禪師說：『官馬互相踐踏。』僧人說：『學』

【English Translation】 English version: Eh, he pats once and then steps down from the seat.

Successor of Chan Master Putiguangyong

Chan Master Shansi of Jingtu Temple in Lin'an, Hangzhou, ascended the hall and said: 'Tut, tut, tut! Linji (Linji, a Chan master) and Deshan's (Deshan, a Chan master) shouts and blows should all be erased. Understanding at the end of the staff is not the true family style; accepting after the shout is not particularly outstanding. My principle is not like this, but to present face to face and distinguish between the wise and the foolish. A word before the sound is already hesitant; bringing it up after the language, what time is it? I advise Chan practitioners to stop being verbose. Even the divine dragon does not know its source, how can you say that a blind turtle can defeat a lame turtle? Don't look at Shenguang (Shenguang, Great Master Huike, the Second Patriarch of Chan) passing on the ancestral position; as soon as you see Lao Hu (Lao Hu, Bodhidharma), your heart will be discouraged. This is the real secret! The dignified self is truly pitiful; directly accepting is like seeing a second moon. A great man must thoroughly eradicate (delusions). There are already many ready-made cases; don't learn from those foolish people who are manipulated. It is lamentable that there are many deviations in the Dharma-ending Age; how can the evil parties forming groups be suppressed? Beginners entering the gate have no eye of the Dao; the causes and conditions of the Buddha's hand are just futile offerings. Chan practitioners learn to travel and visit everywhere, but when asked, they are originally at a loss. The ancients could understand each other as soon as they opened their mouths, and still said that cleverness turns into clumsiness. How can they understand the topic of meditation and gain heart-to-heart understanding? That is exactly like nailing an iron stake into the void (a metaphor for an impossible thing). I am ashamed of my shallow Dao practice and can only try to maintain the declining discipline. Who can I talk to while swallowing my breath? I specially tell these shallow words to all fellow practitioners; the honest Chan practitioners will naturally be able to distinguish. The earth, mountains, and rivers all emit light, Namo Guan Shi Yin Pusa (Namo Guan Shi Yin Pusa, Homage to Avalokiteśvara Bodhisattva).'

Successor of Chan Master Qingsui of Tiantong Mountain

Chan Master Lizhi of Dazhong Temple in Fuzhou. A monk asked: 'Holding the Lizhu (Lizhu, a precious pearl) in the palm of the hand, seeing the ten directions in front of the eyes, the student comes to ask the teacher to discern.' The Chan Master said: 'The bandit army is utterly defeated.' The monk said: 'The student has lost today.' The Chan Master said: 'Self-knowledge counts for half.' The monk then shouted. The Chan Master said: 'Pretending to be clever.' He also asked: 'Coming from afar, admiring the ancestral style of the abbot's room, the student comes to ask the teacher to receive him.' The Chan Master said: 'Hang up the alms bowl high.' The monk said: 'Is this the place to deal with people?' The Chan Master said: 'A blind man touching the ground.' The monk said: 'Don't oppress the good as the lowly.' The Chan Master said: 'A short-selling woodcutter vainly boasts of books and swords.' He also asked: 'Mazu (Mazu, a Chan master) ascends the hall, Baizhang (Baizhang, a Chan master) rolls up the mat. I wonder what the ancient people's intention was?' The Chan Master said: 'Official horses trample on each other.' The monk said: 'Studying'

人今日小出大遇。師曰。拄杖未曾拈著。示眾曰。虎嘯烏山之畔。眾獸潛藏。云生螺渚之間。群峰失色。太阿寶劍耀日爭輝。樵父搬柴醫王辨價。還有不顧賓主者么。出來道看。良久曰。水凍魚難躍。天寒草發遲。以拄杖打香臺一下。又曰。法不見法法不行法法不知法。大眾這個是香爐子。如何是不見不行不知。百億恒沙世界諸佛。盡在香爐上放光動地說法度人。諸人還見么。直饒見得也涉踟躕。喝一喝。師于紹聖元年三月十一日集眾沐浴淨髮說偈曰。麒麟掣斷黃金鎖。玉兔衝開白玉關。好是無雲中夜后。一輪明月照鐘山。偈畢趺坐而逝。荼毗獲舍利塔于本山。

福州乾元了覺圓禪師。開堂上首白槌竟。師良久曰。直饒阿那律天眼未解諦觀。便是千手大悲焉能提掇。眾中莫有不甘者么。出來掀倒禪床喝散大眾。然雖如是未是作家。且於第二門中與衲僧出氣。僧問。少林九年垂一語。直至如今賺師舉。欲得不賺便請師舉。師曰唵。僧云。摩噠哩伽摩噠哩智又作么生。師曰。放爾三十棒。又問。尊者證果超越聖流。不涉熏修請師速道。師曰。落花檐外朵青柳檻前梢。僧云。一雨周沙界群心永夜蘇。師曰。水不洗水一句作么生道。僧云。應知松柏操不改歲寒心。師曰。且信一半。又問。未離兜率已降王宮。未審是什麼

【現代漢語翻譯】現代漢語譯本人今日小出大遇。（指人今天小有付出卻得到大的回報）師父說：『拄杖還未曾拿起。』向大眾開示說：『老虎在烏山邊咆哮，各種野獸都潛藏起來；雲霧在螺渚之間升起，群山都失去了顏色。太阿寶劍閃耀著日光爭奇鬥豔，樵夫搬運木柴，名醫辨別藥價。還有不顧賓主身份的人嗎？出來說看。』良久后說：『水凍了魚難以跳躍，天冷了草發芽遲緩。』用拄杖敲打香臺一下。又說：『法不見法，法不行法，法不知法。（指真理無法用常規方式認知、實踐和理解）』大眾，這個是香爐子，如何是不見、不行、不知？百億恒河沙世界諸佛，都在香爐上放光動地，說法度人。諸位還看見嗎？即使看見了也難免猶豫。』喝一聲。師父在紹聖元年三月十一日召集眾人沐浴淨髮，說了偈語：『麒麟掙斷黃金鎖，玉兔衝開白玉關。最好是無雲的中夜之後，一輪明月照耀鐘山。』說完偈語后就盤腿坐化了。火化后得到舍利，建塔于本山。

福州乾元了覺圓禪師。開堂時，座首敲擊法槌完畢。師父沉默良久說：『即使是阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）的天眼也無法完全看清，即使是千手大悲觀音也難以全部提攜。』大眾中難道沒有不服氣的嗎？出來掀翻禪床，喝散大眾。即使這樣，也還不是真正的行家。暫且在第二道門中為僧人出氣。有僧人問：『少林九年只說一句話，直到如今還在迷惑人。想要不被迷惑，請師父開示。』師父說：『唵（Om，佛教常用咒語）。』僧人說：『摩噠哩伽摩噠哩智（Mātṛkā，意為「本母」，指一切法的根源）又該如何理解？』師父說：『放你三十棒。』又問：『尊者證得果位，超越聖人的行列，不涉及任何修行，請師父快速開示。』師父說：『落花在屋檐外，青柳在欄桿前。』僧人說：『一場雨滋潤整個世界，眾生的心在長夜中甦醒。』師父說：『水不洗水這句話該怎麼說？』僧人說：『應該知道松柏的操守，不會改變它在寒冷季節的本性。』師父說：『姑且相信一半。』又問：『還未離開兜率天（Tuṣita Heaven，彌勒菩薩居住的凈土）就已經降生王宮，不知道這是什麼？』

【English Translation】 English version A person today makes a small offering and receives a great reward. The master said, 'The staff has not yet been picked up.' He addressed the assembly, saying, 'The tiger roars by the side of Mount Wu, and all the beasts hide themselves; clouds rise between the isles of the conch, and the peaks lose their color. The Tai'a sword shines brightly in the sun, competing for glory; woodcutters carry firewood, and medicine kings discern prices. Is there anyone who disregards the roles of host and guest? Come forth and speak.' After a long silence, he said, 'When the water freezes, the fish find it hard to leap; when the weather is cold, the grass sprouts late.' He struck the incense table once with his staff. He further said, 'The Dharma does not see the Dharma, the Dharma does not practice the Dharma, the Dharma does not know the Dharma.' (referring to the truth that cannot be perceived, practiced, or understood in conventional ways) Assembly, this is an incense burner; how can it be unseen, unpracticed, and unknown? Hundreds of billions of Ganges-sand worlds of Buddhas are all emitting light and shaking the earth on the incense burner, expounding the Dharma and saving people. Do you all see it? Even if you see it, you will inevitably hesitate.' He gave a shout. On the eleventh day of the third month of the first year of Shaosheng, the master gathered the assembly, bathed, purified his hair, and spoke a verse: 'The Qilin breaks the golden lock, the jade rabbit bursts open the white jade gate. Best of all is after a cloudless midnight, when a round bright moon shines on Zhongshan.' After reciting the verse, he sat in the lotus position and passed away. After cremation, relics were obtained, and a pagoda was built on this mountain.

Zen Master Liaojue Yuan of Qian Yuan Temple in Fuzhou. At the opening of the Dharma hall, after the head monk struck the gavel, the master remained silent for a long time and said, 'Even Aniruddha's (one of the ten great disciples of the Buddha, known for his divine eye) heavenly eye cannot fully perceive, and even the thousand-handed Great Compassion Avalokiteśvara cannot fully uplift. Is there anyone in the assembly who is not convinced? Come forth, overturn the Zen bed, and disperse the assembly. Even so, you are still not a true master. Let us temporarily vent our breath for the monks in the second gate.' A monk asked, 'For nine years in Shaolin, you uttered only one phrase, and even now it continues to confuse people. If you wish to not confuse, please enlighten us, Master.' The master said, 'Om (a common Buddhist mantra).' The monk said, 'How should one understand Mātṛkā (meaning 'Mother of all Buddhas', referring to the source of all dharmas)?' The master said, 'Give you thirty blows.' Another asked, 'The Venerable has attained enlightenment, surpassing the ranks of the saints, without involving any cultivation; please, Master, quickly enlighten us.' The master said, 'Falling flowers outside the eaves, green willows in front of the railing.' The monk said, 'One rain nourishes the entire world, and the minds of sentient beings awaken in the long night.' The master said, 'How should one speak the phrase 'Water does not wash water'?' The monk said, 'One should know the integrity of the pine and cypress, which does not change its nature in the cold season.' The master said, 'Believe only half of it for now.' Another asked, 'Before leaving Tuṣita Heaven (the pure land where Maitreya Bodhisattva resides), he had already descended into the royal palace; I wonder what this is?'

人。師曰。牛頭出馬頭回。僧云。未審是法身報身。師曰。牽犁拽耙。乃顧大眾曰。還相委悉么。若不相悉山僧今日指鹿為馬唱九作十瞞諸人去也。摩竭正令水泄不通。少室真規風吹不入。聖凡情盡體露真常。迥絕見知輝騰今古。良由情存聖量墮在見知。所以聽不出聲見不超色。縱滅一切見聞覺知內守幽閑。猶為法塵分別影事。造種種業輪迴異趣。往而不返真可悲傷。若能迴光返照。有何佛道可成。有何眾生可度。便能向火焰里藏身。東涌西沒南涌北沒。于微塵上走馬坐大道場。若向這裡見得徹參得透。切忌認驢鞍橋作阿爺下頷。

南嶽應天萬壽應城禪師。初參遂禪師。遂問。上人從何而來。師曰。毗陵來。遂云。我聞毗陵出好草蟲扇子帶得來否。師作一圓相曰。大善知識又要這個作么。遂云。只這個此間亦要得。師于言下大悟。后住應天萬壽。示眾曰。山花狼籍孤負空生。山草離披拈提室利。驚得岳神稽首土地和南。陜府鐵牛無放處。嘉州石像露全身。如斯說話錯會者多。敢問諸人。不涉春秋一句作么生道。良久曰。不得春風花不開。花開又被風吹落。喝一喝。

南嶽云峰文悅禪師法嗣

桂州壽寧齊曉禪師。僧問。大眾云臻合談何事。師曰。波斯入鬧市。僧云。恁么則草偃風行。師曰。萬里望鄉

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Monk: 'What does 'Niu-t'ou (Ox-Head, a Chan master) goes out, Ma-t'ou (Horse-Head) returns' mean?'", "Master: 'Pulling the plow and dragging the rake.' Then, looking at the assembly, he said, 'Do you understand each other? If you don't understand each other, this old monk will today call a deer a horse, and deceive you by saying nine is ten. The true decree of Mahāgala (a type of Buddhist teaching) is such that water cannot seep through; the true rules of Shaoshi (referring to Chan Buddhism) are such that wind cannot blow in. The emotions of the sage and the ordinary are exhausted, and the body reveals true constancy, far surpassing knowledge and perception, shining through the ages.'", "'It is only because one harbors the thoughts of a sage that one falls into the trap of knowledge and perception, and therefore cannot hear sounds or see things beyond form. Even if one extinguishes all seeing, hearing, awareness, and knowledge, and inwardly guards a secluded tranquility, it is still a shadow of discrimination from the dust of Dharma (Dharmadhātu, referring to the dust of Buddhist teachings). This creates all kinds of karma, causing one to transmigrate in different realms, going and not returning, which is truly lamentable. If one can turn the light inward and reflect, what Buddha-dharma can be achieved? What sentient beings can be liberated? Then one can hide in the flames, emerging from the east and disappearing in the west; emerging from the south and disappearing in the north. Riding a horse on a mote of dust, sitting in the great Dharma-field. If you can see through this and penetrate it thoroughly, be careful not to mistake the saddle of a donkey for your father's chin.'", "", "Chan Master Yingcheng of Nantai Yingtian Wanshou Temple, initially visited Chan Master Sui. Chan Master Sui asked, 'Where does the venerable one come from?'", "The Master said, 'From Piling (a place name).'", "Chan Master Sui said, 'I heard that Piling produces good grass-insect fans. Did you bring one?'", "The Master made a circular gesture and said, 'What does a great wise teacher want this for?'", "Chan Master Sui said, 'Even this place needs just this.' The Master had a great enlightenment upon hearing these words. Later, he resided at Yingtian Wanshou Temple and instructed the assembly, saying, 'Mountain flowers are scattered and wasted, betraying Śūnyatā (emptiness); mountain grasses are disheveled, bringing up Śrī (auspiciousness). Startling the mountain gods to bow their heads and the earth gods to salute (Namas, meaning to pay homage). The iron ox of Shaanxi has nowhere to graze, and the stone statue of Jiaozhou reveals its entire body.'", "'Many people misunderstand such talk. I dare to ask everyone, how do you say a phrase that does not involve spring and autumn?' After a long silence, he said, 'Without the spring breeze, the flowers will not bloom; when the flowers bloom, they are blown away by the wind.' He shouted once.", "", "Successor of Chan Master Wenyue of Nantai Yunfeng", "", "Chan Master Qixiao of Guizhou Shouning Temple. A monk asked, 'What is the purpose of the assembly gathering here?'", "The Master said, 'A Persian (Persian) enters the bustling city.'", "The monk said, 'In that case, the grass bends with the wind.'", "The Master said, 'Looking towards home from ten thousand miles away.'" ] }

關。又問。如何是佛。師曰。著衣吃飯。僧云。叉手當胸退後三步。師曰。醉后添杯。示眾曰。觸目不會道。猶較些子。運足焉知路。錯下名言。諸仁者。山僧今日將錯就錯。汝等諸人。見有眼聞有耳嗅有鼻味有舌。因恁么卻不會。良久曰。武帝求仙不得仙。王喬端坐卻昇天。喝一喝。

廬州澄慧咸詡禪師。僧問。德山入門便棒。萬古宗風。臨濟入門便喝。古今榜樣。去此二途。請師拈掇。師曰。總不恁么。僧云。一言啟口別是家門。師曰。賴遇拄杖不在手。又問。有問有答善巧分張。向上宗乘請師別道。師曰。阇黎問得最親。僧云。學人會也。師曰。會個什麼。僧舉起坐具。師曰。畢竟作么生。僧便喝。師曰。作家。僧禮拜。師便喝。師乃曰。如來秘旨豈涉辭鋒。祖師心印徒勞穿鑿。若舉宗乘一字。海水逆流須彌倒卓。若說佛說祖。三界平沈四生何有。若向下商量。枯木生花寒灰髮焰。然雖如是。向衲僧門下白雲千里萬里。且道衲僧有什麼長處。良久曰。更有一般堪羨處。長連床上帶刀眠。

定慧信禪師法嗣

蘇州穹窿智圓禪師上堂。福臻不說禪。無事日高眠。有問祖師意。連擉兩三拳。大眾且道。為什麼如此。不合惱亂山僧睡。

玉泉悟空禪師法嗣

江陵護國齊月禪師。僧問。壁

{ "translations": [ "關。又問：『如何是佛？』（什麼是佛？）師父說：『著衣吃飯。』（穿衣吃飯。）僧人叉手當胸，退後三步。師父說：『醉后添杯。』（喝醉后又加了一杯。）師父向大眾開示說：『觸目不會道，猶較些子；運足焉知路，錯下名言。』（即使面對眼前的事物卻不能領悟真道，也還算好一點；如果行動起來卻不知方向，那就是錯誤地下了定義。）諸位仁者，我今天將錯就錯。你們這些人，見有眼，聞有耳，嗅有鼻，味有舌，為什麼卻不能領會呢？』（你們有眼睛能看，有耳朵能聽，有鼻子能聞，有舌頭能嘗，為什麼反而不能領會真理呢？）良久后說：『武帝求仙不得仙，王喬端坐卻昇天。』（梁武帝求仙卻沒能成仙，王喬只是端坐卻昇天了。）喝一聲。", "", "廬州澄慧咸詡禪師。僧人問：『德山入門便棒，萬古宗風；臨濟入門便喝，古今榜樣。』（德山禪師入門就用棒打，這是萬古以來的宗風；臨濟禪師入門就大喝一聲，這是古今的榜樣。）請問禪師，撇開這兩種方式，您會如何開示？師父說：『總不恁么。』（我總不會那樣做。）僧人說：『一言啟口別是家門。』（一句話說出口，就顯出不同的門風。）師父說：『幸好拄杖不在手。』（幸好我手裡沒有拄杖。）又問：『有問有答善巧分張，向上宗乘請師別道。』（有問有答，善於巧妙地分別開示，請禪師用更高的宗乘來開示。）師父說：『阇黎問得最親。』（你問得最貼切。）僧人說：『學人會也。』（我明白了。）師父說：『會個什麼？』（你明白什麼？）僧人舉起坐具。師父說：『畢竟作么生？』（你到底想怎樣？）僧人便喝一聲。師父說：『作家。』（像個樣子。）僧人禮拜。師父便喝一聲。師父於是說：『如來秘旨豈涉辭鋒，祖師心印徒勞穿鑿。』（如來的秘密旨意，哪裡需要用言辭來爭辯；祖師的心印，用盡心思去研究也是徒勞。）『若舉宗乘一字，海水逆流須彌倒卓；若說佛說祖，三界平沈四生何有。』（如果提起宗乘的一個字，海水都會倒流，須彌山都會倒塌；如果說佛說祖，三界都會沉沒，四生也就不存在了。）『若向下商量，枯木生花寒灰髮焰。』（如果向下探討，枯木也能開花，冷灰也能復燃。）『然雖如是，向衲僧門下白雲千里萬里，且道衲僧有什麼長處？』（雖然如此，在衲僧的門下，白雲飄蕩千里萬里，那麼，衲僧有什麼長處呢？）良久后說：『更有一般堪羨處，長連床上帶刀眠。』（還有一種值得羨慕的地方，那就是在長長的床上帶著刀睡覺。）", "", "定慧信禪師法嗣", "", "蘇州穹窿智圓禪師上堂。『福臻不說禪，無事日高眠。有問祖師意，連擉兩三拳。』（福氣來了不說禪，無事的時候就睡到太陽高照。有人問什麼是祖師的意，就連續打他兩三拳。）大眾，你們說，為什麼會這樣？『不合惱亂山僧睡。』（不應該打擾老衲睡覺。）", "", "玉泉悟空禪師法嗣", "", "江陵護國齊月禪師。僧人問：『壁』" ], "english_translations": [ 'Guan. Again asked, \'What is Buddha?\' (What is Buddha?) The master said, \'Wearing clothes and eating rice.\' (Wearing clothes and eating rice.) The monk clasped his hands in front of his chest and took three steps back. The master said, \'Adding a cup after being drunk.\' (Adding a cup after being drunk.) The master instructed the assembly, saying, \'To not understand the Dao even when facing it is still somewhat better; to move without knowing the way is to make a wrong definition.\' (Even if you cannot understand the true path when facing the things before your eyes, it is still better; if you act but do not know the direction, then you are wrongly defining things.) \'Dear friends, today I will make the best of a bad bargain. You people, seeing with eyes, hearing with ears, smelling with noses, tasting with tongues, why can\'t you comprehend it?\' (You have eyes to see, ears to hear, noses to smell, and tongues to taste, so why can\'t you comprehend the truth?) After a long pause, he said, \'Emperor Wu sought immortality but did not attain it; Wang Qiao sat upright and ascended to heaven.\' (Emperor Wu of Liang sought immortality but failed, while Wang Qiao simply sat upright and ascended to heaven.) A shout.', "", 'Chan Master Cheng Hui Xian Xu of Luzhou. A monk asked, \'Deshan strikes with a stick upon entering, a tradition for all time; Linji shouts upon entering, a model for all ages.\' (Chan Master Deshan strikes with a stick upon entering, which is the tradition for all time; Chan Master Linji shouts upon entering, which is a model for all ages.) Leaving aside these two methods, how would the master instruct? The master said, \'I would not do either.\' (I would not do it that way at all.) The monk said, \'One word spoken reveals a different family style.\' (One word spoken reveals a different family style.) The master said, \'Fortunately, the staff is not in my hand.\' (Fortunately, I do not have my staff in hand.) Again asked, \'With questions and answers, skillfully distinguishing and explaining, please instruct with a higher vehicle.\' (With questions and answers, skillfully distinguishing and explaining, please instruct with a higher vehicle.) The master said, \'You ask very intimately.\' (You ask very intimately.) The monk said, \'I understand.\' (I understand.) The master said, \'Understand what?\' (Understand what?) The monk raised his seat. The master said, \'What do you intend to do after all?\' (What do you intend to do after all?) The monk then shouted. The master said, \'A master.\' (Like a master.) The monk bowed. The master then shouted. The master then said, \'The secret intent of the Tathagata does not involve verbal disputes; the mind-seal of the Patriarchs is in vain to delve into.\' (The secret intent of the Tathagata does not involve verbal disputes; the mind-seal of the Patriarchs is in vain to delve into.) \'If one mentions a single word of the teaching, the sea will flow backward and Mount Sumeru will topple; if one speaks of Buddha or Patriarchs, the three realms will sink and the four births will cease to exist.\' (If one mentions a single word of the teaching, the sea will flow backward and Mount Sumeru will topple; if one speaks of Buddha or Patriarchs, the three realms will sink and the four births will cease to exist.) \'If one discusses downwards, withered trees will bloom and cold ashes will emit flames.\' (If one discusses downwards, withered trees will bloom and cold ashes will emit flames.) \'Even so, under the monks\' gate, white clouds drift for thousands of miles; what is the strength of the monks?\' (Even so, under the monks\' gate, white clouds drift for thousands of miles; what is the strength of the monks?) After a long pause, he said, \'There is another admirable thing: sleeping with a knife on the long bed.\' (There is another admirable thing: sleeping with a knife on the long bed.)", "", "Successor of Chan Master Dinghui Xin", "", 'Chan Master Zhiyuan of Qionglong Mountain in Suzhou gave a sermon. \'When fortune arrives, do not speak of Chan; when there is nothing to do, sleep until the sun is high. If someone asks about the Patriarch\'s intent, give them two or three punches.\' (When fortune arrives, do not speak of Chan; when there is nothing to do, sleep until the sun is high. If someone asks about the Patriarch\'s intent, give them two or three punches.) Everyone, what do you say is the reason for this? \'Do not disturb the mountain monk\'s sleep.\' (Do not disturb the mountain monk\'s sleep.)', "", "Successor of Chan Master Wukong of Yuquan", "", "Chan Master Qiyue of Huguo Temple in Jiangling. A monk asked, \'Wall\'" ] }

立千仞水泄不通。還許學人請益也無。師曰。汝待問什麼。僧云。向上事。師曰。維那不在。僧云。觸忤和尚。師曰。正令已行。乃曰。窮外無方究內非里。應用萬般無可比擬。分明向汝諸人道。佛性精魂總不是。

福嚴保宗禪師法嗣

衡州花葯山崇勝義然禪師。僧問。臨濟血脈請師直道。師曰。虛空里揚眉默地裡點頭。僧云。莫只這便是。師曰。是即是作么生會。僧卻點頭。師曰。這賊好吃棒。僧連聲道賊賊歸眾。師曰。三十棒一棒也較不得。示眾曰。心心心青山綠水深。若人識得這山水。相對事法總平沈。是爾諸人總識得。為什麼七十二峰儼然依舊。試為說看。若說不出大似不曾行腳。參。

南嶽承天智昱禪師。僧問。如何是佛。師曰。髮長僧貌醜。僧云。意旨如何。師曰。腦門后合掌。又問。如何是祖師西來意。師曰。石廩峰高。僧云。意旨如何。師曰。遊人罕到。又問。如何是和尚家風。師曰。紙帳禪床。僧云。客來如何祗待。師曰。山中石耳。師于元豐八年四月內沐浴淨髮趺坐而逝。茶毗。齒舌眼睛不壞。

太子同廣禪師法嗣

西京龍門山勝善清照禪師。僧問。變凡作聖則不問。點鐵成金事若何。師曰。直下無私處觸目盡光輝。僧云。清光生掌上。喜氣發眉間。師曰。既能

【現代漢語翻譯】現代漢語譯本：

『立千仞水泄不通。還許學人請益也無？』（即使像千仞高山一樣壁立，水都無法滲透，還允許學人來請教嗎？）師曰：『汝待問什麼？』（禪師說：『你想要問什麼？』）僧云：『向上事。』（僧人說：『關於更高境界的事。』）師曰：『維那不在。』（禪師說：『維那（寺院中的一種職務）不在。』）僧云：『觸忤和尚。』（僧人說：『冒犯了和尚。』）師曰：『正令已行。』（禪師說：『正確的命令已經執行。』）乃曰：『窮外無方，究內非里，應用萬般，無可比擬。分明向汝諸人道，佛性精魂總不是。』（於是說：『向外追尋沒有方向，向內探究沒有里表，應用萬般方法，也無可比擬。明白地告訴你們，佛性、精魂都不是。』）福嚴保宗禪師法嗣衡州花葯山崇勝義然禪師。僧問：『臨濟（Linji）血脈請師直道。』（請禪師直截了當地說明臨濟宗的傳承。）師曰：『虛空里揚眉，默地裡點頭。』（禪師說：『在虛空中揚眉，在寂靜中點頭。』）僧云：『莫只這便是？』（僧人說：『難道僅僅就是這樣嗎？』）師曰：『是即是，作么生會？』（禪師說：『是就是，你如何理解？』）僧卻點頭。師曰：『這賊好吃棒。』（僧人又點頭。禪師說：『這個賊，該打。』）僧連聲道：『賊賊歸眾。』（僧人連聲說：『賊，賊，回到大眾中去。』）師曰：『三十棒一棒也較不得。』（禪師說：『三十棒，一棒也少不得。』）示眾曰：『心心心，青山綠水深。若人識得這山水，相對事法總平沈。是爾諸人總識得，為什麼七十二峰儼然依舊？試為說看。若說不出大似不曾行腳。參。』（向大眾開示說：『心，心，心，青山綠水深。如果有人認識這山水，相對的事物和法則都會平靜下來。你們這些人如果都認識了，為什麼七十二峰（指花葯山）仍然巍然屹立？試著說說看。如果說不出來，就像不曾雲遊四方一樣。參！』）南嶽承天智昱禪師。僧問：『如何是佛？』（什麼是佛？）師曰：『髮長僧貌醜。』（禪師說：『頭髮長，僧人相貌醜陋。』）僧云：『意旨如何？』（僧人問：『意指是什麼？』）師曰：『腦門后合掌。』（禪師說：『在腦門后合掌。』）又問：『如何是祖師西來意？』（什麼是祖師西來的意義？）師曰：『石廩峰高。』（禪師說：『石廩峰很高。』）僧云：『意旨如何？』（僧人問：『意指是什麼？』）師曰：『遊人罕到。』（禪師說：『遊人很少到達。』）又問：『如何是和尚家風？』（什麼是和尚的家風？）師曰：『紙帳禪床。』（禪師說：『紙帳禪床。』）僧云：『客來如何祗待？』（客人來了如何招待？）師曰：『山中石耳。』（禪師說：『山中的石耳。』）師于元豐八年四月內沐浴淨髮趺坐而逝。茶毗。齒舌眼睛不壞。（禪師在元豐八年四月內沐浴淨髮，結跏趺坐而逝世。火化后，牙齒、舌頭和眼睛沒有損壞。）太子同廣禪師法嗣西京龍門山勝善清照禪師。僧問：『變凡作聖則不問，點鐵成金事若何？』（將凡人轉變為聖人的事暫且不問，點鐵成金的事情如何？）師曰：『直下無私處，觸目盡光輝。』（禪師說：『在直接無私之處，觸目所及都是光輝。』）僧云：『清光生掌上，喜氣發眉間。』（僧人說：『清光在掌上顯現，喜悅之氣在眉宇間散發。』）師曰：『既能』（禪師說：『既然能夠』）

【English Translation】 English version:

'Standing like a thousand-仞 (rèn, a unit of length) cliff, not even water can penetrate. Is it still permissible for students to seek instruction?' The Master said, 'What do you want to ask?' The monk said, 'About matters of higher attainment.' The Master said, 'The director is not here.' The monk said, 'I have offended the Abbot.' The Master said, 'The correct order has already been given.' Then he said, 'Exhaustive searching outwards finds no direction; thorough investigation inwards finds no interior. Applying myriad methods, nothing can compare. I clearly tell you all, Buddha-nature and essence-soul are not it at all.' Successor of Dharma Master Fuyan Baozong Zen Master Chong Sheng Yiran of Huayao Mountain in Hengzhou. A monk asked, 'Please directly explain the Linji (Linji) lineage.' The Master said, 'Raising eyebrows in emptiness, nodding silently on the ground.' The monk said, 'Could it be just this?' The Master said, 'It is, but how do you understand it?' The monk then nodded. The Master said, 'This thief deserves a beating.' The monk repeatedly said, 'Thief, thief, returning to the assembly.' The Master said, 'Not even one stroke less than thirty strokes.' He instructed the assembly, saying, 'Mind, mind, mind, green mountains and deep waters. If one recognizes these mountains and waters, relative phenomena will all be calmed. If all of you recognize it, why do the seventy-two peaks (referring to Huayao Mountain) still stand as before? Try to explain it. If you cannot explain it, it's as if you have never traveled. Meditate!' Zen Master Zhiyu of Chengtian Temple in Nanyue. A monk asked, 'What is Buddha?' The Master said, 'Long hair, ugly monk appearance.' The monk said, 'What is the meaning?' The Master said, 'Palms together behind the head.' He also asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Stone Granary Peak is high.' The monk said, 'What is the meaning?' The Master said, 'Few tourists arrive.' He also asked, 'What is the family style of the Abbot?' The Master said, 'Paper tent and meditation bed.' The monk said, 'How do you treat guests when they arrive?' The Master said, 'Stone ears in the mountains.' The Master bathed, purified his hair, and sat in meditation before passing away in the fourth month of the eighth year of Yuanfeng. After cremation, his teeth, tongue, and eyes remained intact. Successor of Dharma Master Tongguang of the Crown Prince Zen Master Qingzhao of Shanshan Temple on Longmen Mountain in Xijing. A monk asked, 'Transforming the ordinary into the holy is not the question; how about turning iron into gold?' The Master said, 'In the place of direct selflessness, everything that meets the eye is radiant.' The monk said, 'Clear light arises in the palm, joy emanates between the eyebrows.' The Master said, 'Since you can'

知自理何用苦忉忉。又問。天高地厚萬物皆從。未審和尚從與不從。師曰。春來花爛熳。僧云。金雞回碧落玉兔長空。師曰。道同方知。僧云。學人今日承恩。師曰。且莫錯認。

凈因臻禪師法嗣

福州長慶惠暹文慧禪師。僧問。離上生之寶剎。登延聖之道場。如何是不動尊。師曰。孤舟載明月。曰忽遇㯭棹俱停又作么生。師曰。漁人偏愛宿蘆花。問長期進道。西天以蠟人為驗。未審此間以何為驗。師曰。鐵彈子。曰意旨如何。師曰。大底大小底小。

福州棲勝繼超禪師。上堂拈拄杖良久曰。三世諸佛盡在這裡𨁝跳。大眾還會么。過去諸佛說了。未來諸佛未說。現在諸佛今說。敢問諸人。作么生是說底事。卓一下曰。蘇嚧蘇嚧。

鄧州香嚴慧照洞敷禪師。福州人生於范氏。幼而氣韻清敏。長慕空宗。依東宗景德寺圓明大師出家。試經得度受具。遍參江淮叢席。末後見凈因臻。一言頓契如箭鋒相拄。加以學問該博。自然融會。名動京師。被旨出世于鄧之香嚴幾十載。返故里住龜山壽山神光三剎。上堂曰。西干四七道絕語言。東上二三法無文字。惟傳一印直指人心。心了則天地全該。印定則絲毫不漏。塵塵絕待法法融虛。方乃契聖根源。始曰入佛知見。如斯薦得落二落三。本色衲僧如何話會。還

【現代漢語翻譯】現代漢語譯本：知道自己處理事情，何必還苦苦地憂慮呢？

又有僧人問：『天高地厚，萬物都由此而來，不知和尚您認同還是不認同？』

禪師說：『春天來了，花兒開得爛漫。』

僧人說：『金雞迴歸碧落（指天空），玉兔長在空中。』

禪師說：『只有志同道合的人才能明白。』

僧人說：『學人今天承蒙您的恩惠。』

禪師說：『暫且不要錯認。』

凈因臻禪師的法嗣

福州長慶惠暹文慧禪師。

僧人問：『離開上生（指兜率天）的寶剎，登上延聖的道場，如何是不動尊（指佛）？』

禪師說：『孤單的船隻載著明月。』

僧人說：『忽然遇到船槳和船櫓都停了，又該怎麼辦？』

禪師說：『漁人偏愛在蘆葦花中過夜。』

問：『長期精進修道，西天（指印度）用蠟人來檢驗，不知這裡用什麼來檢驗？』

禪師說：『鐵彈子。』

僧人說：『意旨如何？』

禪師說：『大的終歸大，小的終歸小。』

福州棲勝繼超禪師。

上堂，拿起拄杖良久，說：『三世諸佛都聚集在這裡跳躍，大家明白嗎？過去諸佛已經說了，未來諸佛還沒說，現在諸佛現在說。請問各位，什麼是說的內容？』

用拄杖敲了一下，說：『蘇嚧蘇嚧（咒語）。』

鄧州香嚴慧照洞敷禪師，福州人，出生于范氏。

從小就氣韻清明敏捷，長大後仰慕空宗（佛教），依止東宗景德寺的圓明大師出家。通過考試獲得度牒並受具足戒。廣泛參訪江淮一帶的寺院。最後拜見凈因臻禪師，一句話就頓悟，如同箭鋒相對。加上學問淵博，自然融會貫通，名聲震動京師。奉旨出世在鄧州的香嚴寺幾十年。返回故鄉后，住在龜山、壽山、神光三座寺院。

上堂說：『西天（指印度）四七（指二十八祖）道絕語言，東土（指中國）二三（指六祖）法無文字。只是傳授一心印，直指人心。心明白了，則天地全部包含；心印確定了，則絲毫不會遺漏。塵塵絕待，法法融虛，才能契合聖人的根源，才可以說進入了佛的知見。如果這樣理解，就落入了第二第三義。本色的衲僧（指僧人）如何談論此事？』

【English Translation】 English version: Knowing how to manage oneself, why bother with such distress?

Another monk asked: 'Heaven is high and earth is thick, all things originate from them. I don't know whether the Abbot agrees or not?'

The Master said: 'When spring comes, the flowers bloom splendidly.'

The monk said: 'The golden rooster returns to the azure sky (referring to the sky), the jade rabbit dwells in the vast expanse.'

The Master said: 'Only those with the same aspirations can understand.'

The monk said: 'This student receives your grace today.'

The Master said: 'Don't misunderstand for now.'

The Dharma successor of Chan Master Jingyin Zhen

Chan Master Huixian Wenhui of Changqing in Fuzhou.

A monk asked: 'Leaving the precious temple of Upper Birth (Tushita Heaven), ascending the sacred site of Yansheng, what is the Immovable One (Buddha)?'

The Master said: 'A solitary boat carries the bright moon.'

The monk said: 'If suddenly encountering the oars and rudder all stopping, what then?'

The Master said: 'Fishermen especially love to lodge among the reed flowers.'

Asked: 'For long-term advancement in the Way, the Western Heaven (India) uses wax figures as a test. I don't know what is used here as a test?'

The Master said: 'Iron pellets.'

The monk said: 'What is the meaning?'

The Master said: 'The big is ultimately big, and the small is ultimately small.'

Chan Master Jichao of Qisheng in Fuzhou.

Ascending the Dharma hall, he held up his staff for a long time and said: 'All the Buddhas of the three times are gathered here jumping. Does everyone understand? The Buddhas of the past have already spoken, the Buddhas of the future have not yet spoken, and the Buddhas of the present are speaking now. May I ask everyone, what is the matter being spoken?'

He struck the staff once and said: 'Sulu Sulu (mantra).'

Chan Master Huizhao Dongfu of Xiangyan in Dengzhou, a native of Fuzhou, born into the Fan family.

From a young age, he possessed a clear and intelligent spirit. Growing up, he admired the emptiness school (Buddhism) and became a monk under Great Master Yuanming of Jingde Temple in Dongzong. He passed the examination to obtain ordination and received the full precepts. He widely visited monasteries in the Jianghuai area. Finally, he met Chan Master Jingyin Zhen, and he had a sudden enlightenment with one word, like arrowheads meeting. In addition, with his broad knowledge, he naturally integrated everything, and his name shook the capital. He was ordered to appear in the world at Xiangyan Temple in Dengzhou for several decades. After returning to his hometown, he lived in the three temples of Guishan, Shoushan, and Shenguang.

Ascending the Dharma hall, he said: 'In the Western Heaven (India), the four sevens (twenty-eight patriarchs) cut off language, and in the Eastern Land (China), the two threes (six patriarchs) have no written words. Only the one mind seal is transmitted, directly pointing to the human mind. If the mind is understood, then heaven and earth are completely contained; if the mind seal is determined, then nothing will be missed. Dust after dust is absolute, dharma after dharma is fused and empty, only then can one be in accord with the source of the sages, and only then can it be said that one has entered the knowledge and vision of the Buddha. If one understands in this way, one falls into the second and third meanings. How does a true monk (referring to a monk) discuss this matter?'

道得么。箇中消息若為傳。鳳闕龍樓峭倚天。要會覺城東際事。寥寥千古尚依然。住龜山時。僧問。遠辭香嚴丈室。近入龜山道場。如何是不動尊。師曰。千手大悲提不起。僧云。如何是動尊。師曰。玉殿曾遊歷金門屢往還。又問。如何是龜山境。師曰。千峰來有路八極凈無塵。云如何是境中人。師曰。有時開眼有時合。又問。如何是佛法的的大意。師曰。山寒露骨水淺見沙。師乃曰。窮經窮論。正如入海算沙。覓法覓心。大似捫空求響。故釋尊出世。為一大事因緣。諸祖傳衣。亦乃廣開方便。發揮教外之正法。指示涅槃之妙心。作筏渡人應病與藥。故善說法者說無所說。善傳心者傳無所傳。縱饒一棒一條痕。一摑一手血。未免拖泥帶水。豈能點瓦成金。大眾只如今日為國開堂。還有奇特事也無。良久曰。疊疊青山與流水。舊時顏色舊時聲。又示眾曰。春無三日晴。風雨時時作。巖下見蟠桃。自開還自落。翻憶靈云得處親。迄今底事何蕭索。非蕭索。春山春水四寥廓。鷓鴣啼處百花香。好薦聲前這一著。喝一喝。又曰。炎風匝地畏日流空。奇云當戶任長舒。白藕飄香來不斷。林間達士了無寒暑之變遷。塵里遊人但見光陰之迅速。直得燈籠合掌露柱攢眉。一年又將半。幾個是知音。知不知。路上行人口似碑。

天

【現代漢語翻譯】現代漢語譯本道得么（能說出來嗎）。箇中消息若為傳（其中的訊息要如何傳達呢）？鳳闕龍樓峭倚天（華麗的宮殿高聳入雲）。要會覺城東際事（想要了解覺城東邊的事情），寥寥千古尚依然（千百年過去依然如此）。住龜山時（住在龜山的時候），僧問（有僧人問），『遠辭香嚴丈室（遠離香嚴的禪房），近入龜山道場（最近來到龜山的道場），如何是不動尊（什麼是『不動尊』的含義）？』師曰（師傅說），『千手大悲提不起（千手大悲也提不起來）。』僧云（僧人說），『如何是動尊（什麼是『動尊』的含義）？』師曰（師傅說），『玉殿曾遊歷，金門屢往還（曾經遊歷玉殿，多次往返金門）。』又問（又問），『如何是龜山境（什麼是龜山的境界）？』師曰（師傅說），『千峰來有路，八極凈無塵（千峰萬壑來有路，四面八方清凈無塵）。』云（僧人說），『如何是境中人（什麼是境界中的人）？』師曰（師傅說），『有時開眼有時合（有時睜眼有時閉眼）。』又問（又問），『如何是佛法的大意（什麼是佛法的大意）？』師曰（師傅說），『山寒露骨，水淺見沙（山寒冷得露出巖石，水淺得能看見沙子）。』師乃曰（師傅於是說），『窮經窮論（深入研究經典和理論），正如入海算沙（就像在海里數沙子）。覓法覓心（尋找佛法和真心），大似捫空求響（就像在空中摸索迴響）。故釋尊（釋迦牟尼佛）出世，為一大事因緣（是爲了一個重要的因緣）。諸祖傳衣（歷代祖師傳授衣缽），亦乃廣開方便（也是爲了廣開方便之門）。發揮教外之正法（闡發教義之外的正法），指示涅槃之妙心（指示涅槃的微妙之心）。作筏渡人，應病與藥（如同用竹筏渡人，根據病情給藥）。故善說法者說無所說（所以善於說法的人，說的是無所說）。善傳心者傳無所傳（善於傳心的人，傳的是無所傳）。縱饒一棒一條痕，一摑一手血（即使一棒打下去一條痕跡，一巴掌打出血），未免拖泥帶水（也難免拖泥帶水），豈能點瓦成金（怎麼能點石成金呢）？』大眾（各位），只如今日為國開堂（就像今天為國家開設佛堂），還有奇特事也無（還有什麼特別的事情嗎）？良久曰（過了很久說），『疊疊青山與流水（重重疊疊的青山和流水），舊時顏色舊時聲（還是舊時的顏色舊時的聲音）。』又示眾曰（又對大家說），『春無三日晴（春天沒有連續晴朗的三天），風雨時時作（風雨時常出現）。巖下見蟠桃（巖石下看見蟠桃），自開還自落（自己開放自己凋落）。翻憶靈云得處親（回想起靈云開悟的地方），迄今底事何蕭索（至今到底有什麼蕭索的）？非蕭索（不是蕭索），春山春水四寥廓（春天的山水四周遼闊）。鷓鴣啼處百花香（鷓鴣啼叫的地方百花飄香），好薦聲前這一著（好好推薦聲音之前的這一著）。』喝一喝（喝一聲）。又曰（又說），『炎風匝地，畏日流空（炎熱的風吹遍大地，可怕的太陽照耀天空）。奇云當戶，任長舒（奇異的雲彩在窗前，任憑舒捲）。白藕飄香來不斷（白色的蓮藕飄香不斷），林間達士了無寒暑之變遷（山林間的通達之士沒有寒暑的變化）。塵里遊人但見光陰之迅速（紅塵中的人只看到光陰的迅速），直得燈籠合掌，露柱攢眉（以至於燈籠合掌，露柱皺眉）。一年又將半（一年又過了一半），幾個是知音（有幾個是知音）？知不知（知道不知道）？路上行人口似碑（路上的行人嘴巴像石碑）。』天

【English Translation】 English version Can it be spoken? How can the message within be conveyed? The magnificent palaces and towers stand tall, leaning against the sky. If you want to understand the affairs on the eastern edge of the City of Enlightenment (覺城 – Jue Cheng, City of Enlightenment), they remain as they have been for thousands of years. When residing at Turtle Mountain (龜山 – Guishan, Turtle Mountain), a monk asked, 'Having departed from the abbot's chamber at Xiangyan (香嚴 – Xiangyan, a Zen master's name), and recently entering the Turtle Mountain monastery, what is the meaning of 'Immovable One' (不動尊 – Budongzun, Acala)?' The master said, 'Even the thousand hands of Great Compassion (千手大悲 – Qianshou Dabei, Avalokiteśvara with a thousand arms) cannot lift it.' The monk said, 'What is the 'Movable One'?' The master said, 'I have traveled through jade palaces and frequently visited golden gates.' Again, he asked, 'What is the realm of Turtle Mountain?' The master said, 'A thousand peaks have a path to come, and the eight directions are pure and without dust.' The monk said, 'What is the person within the realm?' The master said, 'Sometimes opening the eyes, sometimes closing them.' Again, he asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'The mountain is cold, exposing the bones; the water is shallow, revealing the sand.' The master then said, 'Exhaustively studying scriptures and debating theories is like counting grains of sand in the ocean. Seeking the Dharma and seeking the mind is like groping for an echo in the void. Therefore, Shakyamuni Buddha (釋尊 – Shizun, Shakyamuni Buddha) appeared in the world for a great and important cause. The patriarchs passing down the robe (傳衣 – chuanyi, passing down the robe) also widely opened expedient means. They expounded the true Dharma beyond the teachings, and pointed to the wonderful mind of Nirvana (涅槃 – Niepan, Nirvana). They made rafts to ferry people across, and gave medicine according to the illness. Therefore, those who are good at expounding the Dharma speak of what is unspoken. Those who are good at transmitting the mind transmit what is untransmitted. Even if a stick leaves a mark, or a slap leaves blood on the hand, it is still unavoidable to be mired in mud and water. How can one turn tile into gold?' Everyone, just as we are opening a hall for the nation today, is there anything special? After a long silence, he said, 'Layer upon layer of green mountains and flowing water, the same old colors, the same old sounds.' Again, he addressed the assembly, saying, 'Spring has no three days of sunshine; wind and rain occur frequently. Under the cliff, one sees a flat peach; it blooms and falls on its own. I recall fondly the place where Lingyun (靈云 – Lingyun, a Zen monk) attained enlightenment; why is it still so desolate? It is not desolate; the spring mountains and spring waters are vast and boundless. Where the partridge cries, a hundred flowers are fragrant; it is good to recommend this move before the sound.' He shouted once. Again, he said, 'The scorching wind covers the earth, and the dreaded sun flows in the sky. Strange clouds hang before the door, allowing them to stretch out at will. The fragrance of white lotus floats continuously; the enlightened ones in the forest are free from the changes of heat and cold. The travelers in the dust only see the swiftness of time; so much so that the lanterns put their palms together and the pillars knit their brows. Half the year has passed again; how many are kindred spirits? Do you know or not? The mouths of travelers on the road are like steles.' Heaven

王仁岳禪師法嗣

潭州興化紹清禪師。僧問。不觸波瀾如何趨向師曰。得宜須舉棹莫待打頭風。僧云。猶是湛水之波。忽遇拏雲㸕霧又且如何。師曰。道泰不傳天子令。師乃曰。問來答去只益繁詞。于道則遠之遠矣。祖令既行要津坐斷。十方諸佛瓦解冰消。三藏教乘掃土而盡。到這裡誰敢正眼覷著。所以釋迦有竭世之樞機。尚掩室于摩竭。凈名騁窮天之詞辯。猶杜口于毗耶。豈況小根小智。何也。龍象蹴踏非驢所堪。

潭州智度山定林景芳禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。紅爐金彈子。僧云。還許學人接也無。師曰。簉破阇黎鐵面皮。又問。七十二峰即不問。如何是法輪境。師曰。岣婁峰尖神禹碑。僧云。還許學人識也無。師曰。石青字赤形模奇。僧云。今日得遇去也。師曰。吏部當時尚莫窺。僧云。端的在什麼處。師曰何得汝不狐疑。

汝州首山處圭禪師。僧問。如何是首山境。師曰。白雲片片時來往。汝水潺潺流向東。僧云。如何是境中人。師曰。寒山逢拾得拍手笑呵呵。僧云。向上宗乘事若何。師曰。虛空藏鳥跡。風過樹頭鳴。僧云。便是為人處也無。師曰。曹溪水急。

玉泉謂芳禪師法嗣

福州聖泉寺紹燈禪師。本郡古田縣臨水人。姓陳氏。生時異香滿室紫帽覆首

【現代漢語翻譯】現代漢語譯本王仁岳禪師的法嗣

潭州興化紹清禪師。有僧人問：『不觸動波瀾，該如何趨向（真理）？』禪師回答：『時機合適就應當劃槳，不要等到頂頭風吹來。』僧人說：『這仍然是平靜水面的波紋。如果忽然遇到遮蔽天空的雲霧，又該如何是好？』禪師說：『太平盛世不傳天子的命令。』禪師於是說：『問來答去只會增加繁瑣的言辭，離道就越來越遠了。祖師的命令既然已經施行，就要在交通要道上截斷（一切外來影響），十方諸佛像瓦解冰消一樣消失，三藏教乘也被掃蕩乾淨。到了這個地步，誰敢睜眼正視？所以釋迦牟尼（釋迦，Sakyamuni，佛教創始人）擁有終結世代的關鍵，尚且在摩竭陀國（摩竭，Magadha，古印度王國）掩室自居；維摩詰（凈名，Vimalakirti）施展窮盡天下的辯才，仍然在毗耶離城（毗耶，Vaisali）閉口不言。更何況是小根器小智慧的人呢？這是為什麼呢？龍象能夠踐踏的地方，不是驢子所能承受的。』

潭州智度山定林景芳禪師。有僧人問：『禪師您唱的是哪一家的曲調？宗風傳承自哪一位祖師？』禪師回答：『紅爐里的金彈子。』僧人說：『還允許學人來接嗎？』禪師說：『敲碎你那厚臉皮。』又問：『七十二峰暫且不問，什麼是法輪（Dharma wheel，佛法象徵）的境界？』禪師說：『岣嶁峰尖聳立，神禹碑（紀念大禹治水的石碑）就在那裡。』僧人說：『還允許學人認識嗎？』禪師說：『石碑上的字青底紅字，形態奇異。』僧人說：『今天有幸遇到了，這就告辭了。』禪師說：『吏部（古代官職）當時尚且不能窺探。』僧人說：『究竟在哪裡呢？』禪師說：『你怎麼不感到狐疑呢？』

汝州首山處圭禪師。有僧人問：『什麼是首山的境界？』禪師說：『白雲一片片時時來往，汝水潺潺地流向東方。』僧人說：『什麼是境界中的人？』禪師說：『寒山（Hanshan，唐代詩人）遇到拾得（Shide，唐代詩人），拍手笑呵呵。』僧人說：『向上宗乘（佛教宗派）的事情如何？』禪師說：『虛空收藏鳥的軌跡，風吹過樹頭發出鳴響。』僧人說：『這就是為人處世的方法嗎？』禪師說：『曹溪（Caoxi，地名，六祖慧能弘法之地）的水流湍急。』

玉泉謂芳禪師的法嗣

福州聖泉寺紹燈禪師，是本郡古田縣臨水人，姓陳氏。出生時異香滿屋，有紫色帽子覆蓋頭部。

【English Translation】 English version Successors of Chan Master Wang Renyue

Chan Master Shaoqing of Xinghua Temple in Tanzhou. A monk asked: 'Without touching the waves, how should one proceed (towards the truth)?' The Master replied: 'When the time is right, you should row the boat; don't wait for the headwind to blow.' The monk said: 'This is still the ripple on the calm water. If suddenly encountering clouds and mist covering the sky, what should be done?' The Master said: 'In a peaceful and prosperous era, the emperor's decree is not transmitted.' The Master then said: 'Asking and answering only increases verbose words, and one becomes further and further away from the Way. Since the ancestral decree has been implemented, the key points must be cut off (from all external influences), and the Buddhas of the ten directions will disappear like melting ice, and the Tripitaka (三藏, Tipiṭaka, the three baskets of Buddhist scriptures) will be swept away. At this point, who dares to look directly? Therefore, Sakyamuni (釋迦, Sakyamuni, the founder of Buddhism) possesses the key to ending the ages, yet he still secluded himself in Magadha (摩竭, Magadha, an ancient Indian kingdom); Vimalakirti (凈名, Vimalakirti) displayed eloquence that exhausted the world, yet he remained silent in Vaisali (毗耶, Vaisali). How much more so for those with small roots and small wisdom? Why is this? The place where dragons and elephants can trample is not something that donkeys can bear.'

Chan Master Jingfang of Dinglin Temple on Mount Zhidu in Tanzhou. A monk asked: 'Whose tune does the Master sing? From whom does the lineage of the Dharma descend?' The Master replied: 'A golden pellet in a red furnace.' The monk said: 'Is it permissible for the student to receive it?' The Master said: 'Shatter your thick face.' He further asked: 'The seventy-two peaks will not be asked about for now, what is the realm of the Dharma wheel (Dharma wheel, symbol of Buddhist teachings)?' The Master said: 'The peak of Mount Gou Lou stands tall, and the stele of Yu the Great (a stone tablet commemorating Yu the Great's flood control) is there.' The monk said: 'Is it permissible for the student to recognize it?' The Master said: 'The characters on the stone stele are red on a blue background, and the form is strange.' The monk said: 'Today I am fortunate to have met you, I will now take my leave.' The Master said: 'Even the Minister of Personnel (an ancient official position) could not fathom it at the time.' The monk said: 'Where exactly is it?' The Master said: 'Why don't you feel suspicious?'

Chan Master Chugui of Shou Mountain in Ruzhou. A monk asked: 'What is the realm of Shou Mountain?' The Master said: 'White clouds come and go from time to time, and the Ru River flows eastward, murmuring.' The monk said: 'What is the person in the realm?' The Master said: 'Hanshan (Hanshan, Tang Dynasty poet) meets Shide (Shide, Tang Dynasty poet), clapping their hands and laughing heartily.' The monk said: 'How is the matter of the upward lineage (Buddhist sect)?' The Master said: 'Emptiness stores the traces of birds, and the wind blows through the treetops, making sounds.' The monk said: 'Is this the way to conduct oneself in the world?' The Master said: 'The water of Caoxi (Caoxi, place name, where the Sixth Patriarch Huineng propagated the Dharma) flows rapidly.'

Successors of Chan Master Weifang of Yuquan Temple

Chan Master Shaodeng of Shengquan Temple in Fuzhou was a native of Linshui in Gutian County of this prefecture, with the surname Chen. At the time of his birth, the room was filled with a strange fragrance, and a purple hat covered his head.

。幼不茹葷。七歲自厭塵坌。觀諸經論如聽舊書。十歲辭親出家。禮潭州開福寺琎長老為師。精通法華試經得度。受具之後瓶錫遊方。造玉泉芳禪師法席。一見鍼芥相投筌蹄頓忘。遂還鄉里深自韜晦。郡守丁公向師道。延住陀嶺塔院。緇素歸敬。忽一日索浴更衣鳴鼓升坐。四方檀信湊如市。師乃說頌曰。吾年五十三。去住本無貪。臨行事若何。不用口喃喃。儼然示寂瞑目兩宵。偶聞鐘聲忽然復醒四大輕安。自後身常頻出舍利。元豐中本郡大旱。太守孫公向師道風。請令祈雨。次日甘澤大霈。孫公欽仰。遷住文殊。前後郡邑亢旱。府主許公。察院王公。左司葉公。累請禱雨無不應期。遷住聖泉。凡住三道場。僧問。如何是聖泉境。師曰。目前無異草。僧云。如何是境中人。師曰。往來無掛礙。僧云。人境已蒙師指示。向上宗乘事若何。師曰。驢事未去馬事到來。乃曰。般若門中縱說百千妙義不增一毫。直饒結舌亡鋒豈減少分。若論玄中又玄終非妙門。鳥道魚蹤早傷途輒。何也。蓋為出此入彼。去者不至其方。來者不到其所。舉一明三莫窮幽趣。更不用續鳧截鶴夷岳盈壑。霄壤相望去道轉遠。正當與么時衲僧門下作么生商量。良久曰。昨夜三更月到窗。

臨江軍慧力善周禪師上堂曰。遼天鶻萬里云。只一突是什麼。

【現代漢語翻譯】現代漢語譯本：他從小就不吃葷腥。七歲時，就厭惡世俗的污濁。閱讀各種經書論著，就像聽熟悉的故事一樣。十歲時，告別父母出家，拜潭州開福寺的琎長老為師。精通《法華經》，通過考試獲得了出家資格。受具足戒后，便帶著缽和錫杖四處遊歷，拜訪玉泉芳禪師的道場。一見面就如同磁石相吸，立刻忘卻了言語文字的束縛。於是回到家鄉，深深地隱藏自己的才能。郡守丁公仰慕禪師的道行，邀請他住在陀嶺塔院。僧人和俗人都非常尊敬他。有一天，禪師忽然要求沐浴更衣，然後鳴鼓升座。四面八方的信徒像趕集一樣聚集而來。禪師於是說了一首偈語：『我今年五十三歲，對於去留本來就沒有什麼貪戀。臨走的時候會怎麼樣呢？不用嘴裡唸叨。』說完就安詳地示寂了，閉上眼睛兩天。偶然聽到鐘聲，忽然又醒了過來，感覺身體非常輕安。自那以後，身體經常不斷地出現舍利（Śarīra，佛教中的遺骨或遺物）。元豐年間，本郡發生了大旱災。太守孫公仰慕禪師的道風，請他祈雨。第二天就下起了甘甜的雨水。孫公非常欽佩，於是請禪師遷居到文殊寺。前後郡邑發生旱災，府主許公、察院王公、左司葉公，多次請求禪師祈雨，沒有不應驗的。後來又遷居到聖泉寺。禪師一共住在三個道場。有僧人問：『什麼是聖泉的境界？』禪師說：『眼前沒有其他的雜草。』僧人問：『什麼是境界中的人？』禪師說：『來來往往沒有牽掛。』僧人說：『人境已經蒙受禪師的指示了，向上宗乘的事情又該如何呢？』禪師說：『驢的事情還沒有過去，馬的事情又到來了。』於是說：『在般若（Prajñā，智慧）的門中，縱然說出百千種精妙的道理，也不會增加一毫。即使閉口不言，喪失了辯論的鋒芒，也不會減少一分。如果談論玄妙中的玄妙，終究不是妙門。鳥飛過的痕跡，魚遊過的軌跡，早就損傷了道路。』為什麼呢？因為這是從這裡出去，到那裡進入。去的人沒有到達那個地方，來的人沒有到達那個處所。舉一反三，不要窮盡幽深的趣味。更不用續上野鴨的短腿，截斷仙鶴的長腿，削平高山，填滿深谷。天地相望，離道越來越遠。正在這個時候，各位衲僧（指僧人）門下該如何商量呢？』良久，禪師說：『昨夜三更，月亮照到了窗戶。』臨江軍慧力善周禪師上堂說：『遼闊天空中的海東青（一種鷹），飛越萬里雲層，只是一擊，這一擊是什麼？』

【English Translation】 English version: From a young age, he abstained from eating meat and strong-smelling vegetables. At the age of seven, he grew weary of the defilements of the world. Reading various scriptures and treatises was like listening to familiar stories. At the age of ten, he bid farewell to his parents and became a monk, taking Elder Jin of Kaifu Temple in Tanzhou as his teacher. He was proficient in the Lotus Sutra and passed the examination to become a monk. After receiving the full precepts, he traveled around with his alms bowl and staff, visiting the Dharma seat of Zen Master Fang of Yuquan. Upon their first meeting, they were like magnets drawn to each other, immediately forgetting the constraints of words and letters. Thereupon, he returned to his hometown, deeply concealing his talents. Prefect Ding admired the Zen master's virtue and invited him to reside at the Tuoling Pagoda Courtyard. Monks and laypeople alike respected him greatly. One day, the Zen master suddenly requested to bathe and change his clothes, then beat the drum and ascended the seat. Believers from all directions gathered like a market. The Zen master then spoke a verse: 'I am fifty-three years old this year, and I have no attachment to going or staying. What will happen when I depart? No need to mutter with the mouth.' After speaking, he peacefully entered nirvana, closing his eyes for two nights. Accidentally hearing the sound of a bell, he suddenly awoke, feeling his body very light and comfortable. From then on, śarīra (relics) constantly appeared from his body. During the Yuanfeng era, a great drought occurred in the prefecture. Prefect Sun admired the Zen master's virtuous conduct and requested him to pray for rain. The next day, sweet rain fell in abundance. Prefect Sun was very impressed and invited the Zen master to move to Wenshu Temple. When droughts occurred in the surrounding prefectures and counties, Prefect Xu, Investigating Censor Wang, and Left Secretary Ye repeatedly requested the Zen master to pray for rain, and their requests were always answered. Later, he moved to Shengquan Temple. The Zen master resided in three monasteries in total. A monk asked: 'What is the realm of Shengquan?' The Zen master said: 'There are no other weeds in front of my eyes.' The monk asked: 'What is the person in the realm?' The Zen master said: 'Coming and going without any attachments.' The monk said: 'The person and the realm have already received the Zen master's instructions. What about the matter of the upward Zen lineage?' The Zen master said: 'The donkey's business has not yet passed, and the horse's business has arrived.' Then he said: 'In the gate of prajñā (wisdom), even if you speak of hundreds of thousands of subtle meanings, it will not increase by a hair. Even if you close your mouth and lose the sharpness of debate, it will not decrease by a fraction. If you talk about the mysterious within the mysterious, it is ultimately not the gate of subtlety. The traces of birds flying and fish swimming have long damaged the path.' Why? Because it is going out from here and entering there. Those who go do not reach that place, and those who come do not reach that place. Infer three from one, do not exhaust the profound interest. There is no need to continue the short legs of the wild duck, cut off the long legs of the crane, level the high mountains, and fill the deep valleys. Heaven and earth look at each other, and the distance from the path becomes farther and farther. At this very moment, how should you, the monks, discuss this?' After a long silence, the Zen master said: 'Last night at midnight, the moon shone on the window.' Zen Master Shanzhou of Huili Temple in Linjiang Army ascended the hall and said: 'The liao falcon in the vast sky, flying through ten thousand miles of clouds, is just one strike. What is this one strike?'

喝一喝。師于元祐元年十二月望日沐浴淨髮說偈曰。山僧住瑞筠。未嘗形言句。七十三年來。七十三年去。言畢趺坐而逝。三日後鬚髮再生。

韶州南華重辯禪師。僧問。祖意西來即不問。最初一句請師宣。師曰。龍衘黑寶離滄海。鶴側霜翎下玉階。僧云。一輪明月照四海盡分明。師曰。夜半折開無縫塔。天明智積抱頭回。乃曰。會么。五大未明二儀無跡。威音王覷不見。大悲手摸無蹤。且道為復神通妙用。為復法爾如然。於斯明得。便乃高步毗廬頂上。坐報化佛頭。於斯未明。只知事逐眼前過。不覺老從頭上來。咦。

安州延福智興禪師西川人。出家受具后。即造玉泉芳禪師法席發明心地。初住漸源次遷黃梅龍華。晚住延福。師語不談玄。行不修潔。身不稟儀。眾不喜見。逝后靈異不測報應如響。緇素追仰遺體塑飾祈禱尤盛。

靈隱勝禪師法嗣

杭州靈隱延珊慧明禪師。僧問。如何是道。師曰。道遠乎哉。問如何是正真一路。師曰。絲髮不通。曰恁么則依而行之。師曰。莫亂走。上堂。與上座一線道。且作么生持論佛法。若也水泄不通。便教上座無安身立命處。當此之時祖佛出頭來。也有二十棒分。恁么道。山僧還有過也無。不見世尊生下週行七步目顧四方。一手指天一手指地云。天上天

【現代漢語翻譯】現代漢語譯本：喝一喝。禪師于元祐元年十二月十五日沐浴淨髮，說了偈語：『老僧住在瑞筠，從未用言語表達過什麼。七十三年來，七十三年過去。』說完便結跏趺坐而逝。三天後，鬚髮又重新長了出來。

韶州南華寺的重辯禪師。有僧人問：『祖師西來傳法的意義暫且不問，請禪師開示最初的一句。』禪師說：『龍銜著黑色的寶珠離開滄海，仙鶴側著霜白的羽毛降落玉階。』僧人說：『一輪明月照耀四海，一切都分明。』禪師說：『半夜折開沒有縫隙的塔，天亮時智積抱著頭回去。』於是說：『會了嗎？五大（地、水、火、風、空）未顯現時，天地還沒有軌跡。威音王（過去佛名）也看不見，大悲菩薩的手也摸不到蹤影。那麼，這到底是神通妙用，還是本來就如此？』如果能明白這個道理，就能高步在毗盧（Vairocana，光明遍照）佛的頭頂上，坐在報身佛和化身佛的頭上。如果不能明白，就只知道事情隨著眼前過去，不覺得衰老從頭頂上來。咦！』

安州延福寺的智興禪師，是西川人。出家受戒后，就去玉泉寺拜訪芳禪師，從而明白了心地。最初住在漸源寺，後來遷到黃梅龍華寺，晚年住在延福寺。禪師說話不談玄妙，行為不修飾清高，身形不講究威儀，大眾不喜歡見到他。逝世后，靈異的事蹟不可測度，報應就像回聲一樣迅速。僧人和俗人都追思仰慕他，為他的遺體塑像，祈禱非常盛行。

靈隱勝禪師的法嗣

杭州靈隱寺的延珊慧明禪師。有僧人問：『什麼是道？』禪師說：『道還遠嗎？』問：『什麼是真正的一條路？』禪師說：『一絲一毫也通不過。』說：『既然這樣，那麼就依著它走。』禪師說：『不要亂走。』上堂時說：『與各位禪師說一條線索，且怎麼討論佛法？如果水潑不進，就讓各位禪師沒有安身立命的地方。在這個時候，祖師和佛出來，也要挨二十棒。這樣說，老僧還有過錯嗎？沒看見世尊（釋迦牟尼佛）出生后，周行七步，目光顧視四方，一手指天，一手指地，說：「天上天下，唯我獨尊。」』

【English Translation】 English version: He drank a drink. The Chan master bathed and purified his hair on the fifteenth day of the twelfth month of the first year of Yuanyou, and said a verse: 'This old monk lives in Ruiyun and has never expressed anything in words. Seventy-three years have come and gone.' After saying this, he sat in the lotus position and passed away. Three days later, his beard and hair grew back again.

Chan Master Chongbian of Nanhua Temple in Shaozhou. A monk asked: 'I will not ask about the meaning of the Patriarch's coming from the West. Please, Master, reveal the very first sentence.' The master said: 'The dragon holds a black pearl and leaves the vast sea; the crane lowers its frosty feathers to the jade steps.' The monk said: 'A bright moon shines over the four seas, everything is clear.' The master said: 'Breaking open the seamless pagoda in the middle of the night, Zhiji (a monk's name) holds his head and returns at dawn.' Then he said: 'Do you understand? When the five elements (earth, water, fire, wind, and space) have not yet manifested, there are no traces of heaven and earth. Even Weiyin Wang (a past Buddha's name) cannot see it, and the hand of Great Compassion cannot find its trace. So, is this a miraculous use of spiritual powers, or is it just naturally so?' If you can understand this principle, you can walk high on the head of Vairocana (光明遍照, the Buddha of pervasive light), sitting on the heads of the Reward Body Buddha and the Manifestation Body Buddha. If you do not understand, you only know that things pass before your eyes, and you do not realize that old age is coming from the top of your head. Alas!'

Chan Master Zhixing of Yanfu Temple in Anzhou was from Xichuan. After leaving home and receiving the precepts, he visited Chan Master Fang of Yuquan Temple, thereby understanding his mind-ground. He first lived in Jianyuan Temple, then moved to Longhua Temple in Huangmei, and in his later years lived in Yanfu Temple. The Chan master did not talk about the mysterious, did not cultivate purity in his behavior, and did not pay attention to his appearance, so the public did not like to see him. After his death, his miraculous deeds were immeasurable, and the retribution was as swift as an echo. Monks and laypeople alike mourned and admired him, and the sculpting and praying to his remains were very popular.

The Dharma successor of Chan Master Sheng of Lingyin

Chan Master Huiming Yanshan of Lingyin Temple in Hangzhou. A monk asked: 'What is the Dao?' The master said: 'Is the Dao far away?' Asked: 'What is the true path?' The master said: 'Not even a hair can pass through.' Said: 'In that case, I will follow it.' The master said: 'Don't run around.' In the Dharma hall, he said: 'I will give you a clue, how do you discuss the Buddha Dharma? If water cannot penetrate it, then I will leave you with no place to settle down. At this time, if the Patriarchs and Buddhas come out, they will also receive twenty blows. Having said that, am I still at fault? Didn't you see that when the World Honored One (Sakyamuni Buddha) was born, he walked seven steps around, looked in all directions, pointed one finger to the sky and one finger to the earth, and said: 'Above the heavens and below the heavens, I alone am the Honored One.''

下唯吾獨尊。雲門云。我當初若見一棒打殺與狗子吃卻。何以如此。貴圖天下太平。且道雲門恁么說話。有佛法道理也無。雖然如此。雲門只具一隻眼。久立珍重。

常州薦福院歸則禪師。僧問。如何是祖師西來意。師曰。耳畔打鐘聲。

杭州隱靈蘊聰禪師。問如何是和尚家風。師曰。索喚即有。僧云。未審有個什麼。師曰。天臺楖𣗖。問古路重修時如何。師曰。平高就下。

杭州南院清禪師。僧問。西祖傳來請師通訊。師曰。汝道傳什麼來。僧云。恁么則不通訊去也。師曰。不妨伶利。

金陵保寧宗禪師。僧問。如何是佛。師曰。更問什麼。僧云。莫只這便是也無。師曰。且莫虛頭。

越州石佛有邦禪師初住南明。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。布發掩泥人盡委。僧云。恁么則靈隱一枝南明獨秀也。師曰。杓卜聽虛聲。

金陵清涼慈化舉內禪師。僧問。一法本無萬法何有。未審和尚說個什麼。師曰。汝記得分明。僧云。恁么則一切不存去也。師曰。也不信汝。

大梅居煦禪師法嗣

婺州智者嗣如禪師。僧問。如何是佛。師曰。量才補職。僧云。量才補職后如何。師曰。天臺杖子。問如何是真實之體。師曰。今日好寒。僧云。意旨如何。師曰。千

【現代漢語翻譯】現代漢語譯本：

世上唯有我最尊貴。（下唯吾獨尊）雲門文偃禪師說：『我當初如果見到，就一棒打死拿去餵狗了，哪裡還會有這些事？』（雲門云。我當初若見一棒打殺與狗子吃卻。何以如此。）（你們）想要天下太平。（貴圖天下太平）那麼，雲門禪師這樣說話，有沒有佛法的道理呢？（且道雲門恁么說話。有佛法道理也無。）雖然是這樣，雲門禪師也只看到了一面。（雖然如此。雲門只具一隻眼。）（我）站了很久了，（你們）自己保重。（久立珍重。）

常州薦福院的歸則禪師，有僧人問：『什麼是祖師西來的真意？』（如何是祖師西來意。）禪師回答說：『（你）耳朵旁邊敲鐘的聲音。』（耳畔打鐘聲。）

杭州隱靈蘊聰禪師，有人問：『什麼是和尚的家風？』（如何是和尚家風。）禪師回答說：『（你）索要就給。』（索喚即有。）僧人說：『不知道有什麼？』（未審有個什麼。）禪師回答說：『天臺山的楖𣗖。』（天臺楖𣗖。）問：『古路重新修繕時怎麼樣？』（古路重修時如何。）禪師回答說：『把高的地方弄平，把低的地方墊高。』（平高就下。）

杭州南院清禪師，有僧人問：『西方的祖師傳來的東西，請禪師傳遞個資訊。』（西祖傳來請師通訊。）禪師說：『你說傳了什麼來？』（汝道傳什麼來。）僧人說：『這樣說來，就不傳遞資訊了。』（恁么則不通訊去也。）禪師說：『不妨你很伶俐。』（不妨伶利。）

金陵保寧宗禪師，有僧人問：『什麼是佛？』（如何是佛。）禪師說：『還問什麼？』（更問什麼。）僧人說：『莫非就是這個嗎？』（莫只這便是也無。）禪師說：『暫且不要虛張聲勢。』（且莫虛頭。）

越州石佛有邦禪師，最初住在南明。有僧人問：『祖師們代代相傳，傳的是祖印，禪師您現在得法，師承何人？』（祖祖相傳傳祖印。師今得法嗣何人。）禪師說：『用頭髮遮蓋泥人，人人都知道。』（布發掩泥人盡委。）僧人說：『這樣說來，靈隱寺的一枝獨秀，只有南明寺了。』（恁么則靈隱一枝南明獨秀也。）禪師說：『用勺子占卜，聽到的都是虛假的聲音。』（杓卜聽虛聲。）

金陵清涼慈化舉內禪師，有僧人問：『一法本來沒有，萬法又從何而來？不知道和尚您說的是什麼？』（一法本無萬法何有。未審和尚說個什麼。）禪師說：『你記得很清楚。』（汝記得分明。）僧人說：『這樣說來，一切都不存在了。』（恁么則一切不存去也。）禪師說：『我也不相信你。』（也不信汝。）

大梅居煦禪師的法嗣

婺州智者嗣如禪師，有僧人問：『什麼是佛？』（如何是佛。）禪師說：『量才錄用。』（量才補職。）僧人問：『量才錄用后怎麼樣？』（量才補職后如何。）禪師說：『天臺山的杖子。』（天臺杖子。）問：『什麼是真實的本體？』（如何是真實之體。）禪師說：『今天好冷。』（今日好寒。）僧人說：『意旨是什麼？』（意旨如何。）禪師說：『千』

【English Translation】 English version:

'Only I am the Honored One in the heavens and on earth.' (下唯吾獨尊 - Xia Wei Wu Du Zun) Yunmen (雲門 - Yunmen, a Zen master) said, 'If I had seen him at the beginning, I would have killed him with a stick and fed him to the dogs. Why would it be like this?' (雲門云。我當初若見一棒打殺與狗子吃卻。何以如此。) (You) desire peace throughout the world. (貴圖天下太平 - Gui Tu Tian Xia Tai Ping) Then, does Yunmen (雲門 - Yunmen) speak with the principles of the Buddha-dharma? (且道雲門恁么說話。有佛法道理也無。) Although it is like this, Yunmen (雲門 - Yunmen) only possesses one eye. (雖然如此。雲門只具一隻眼。) (I) have been standing for a long time, take care of yourselves. (久立珍重 - Jiu Li Zhen Zhong.)

Zen Master Guize (歸則 - Guize) of Jianfu Temple (薦福院 - Jianfu Yuan) in Changzhou (常州 - Changzhou), a monk asked, 'What is the meaning of the Patriarch's (祖師 - Zushi) coming from the West?' (如何是祖師西來意 - Ru He Shi Zushi Xi Lai Yi.) The Master said, 'The sound of the bell ringing beside your ear.' (耳畔打鐘聲 - Er Pan Da Zhong Sheng.)

Zen Master Yuncong (蘊聰 - Yuncong) of Yinling (隱靈 - Yinling) in Hangzhou (杭州 - Hangzhou), someone asked, 'What is the family style of the Abbot?' (如何是和尚家風 - Ru He Shi Heshang Jia Feng.) The Master said, 'If you ask for it, you will receive it.' (索喚即有 - Suo Huan Ji You.) The monk said, 'I don't know what there is.' (未審有個什麼 - Wei Shen You Ge Shenme.) The Master said, 'The zhecan (楖𣗖 - Zhecan, a kind of tree) of Tiantai (天臺 - Tiantai).' (天臺楖𣗖 - Tiantai Zhecan.) Asked, 'How is it when the ancient road is rebuilt?' (古路重修時如何 - Gu Lu Chong Xiu Shi Ru He.) The Master said, 'Level the high and fill the low.' (平高就下 - Ping Gao Jiu Xia.)

Zen Master Qing (清 - Qing) of Nanyuan (南院 - Nanyuan) in Hangzhou (杭州 - Hangzhou), a monk asked, 'The Western Patriarch (西祖 - Xi Zu) transmitted something, please Master transmit a message.' (西祖傳來請師通訊 - Xi Zu Chuan Lai Qing Shi Tong Xin.) The Master said, 'What do you say was transmitted?' (汝道傳什麼來 - Ru Dao Chuan Shenme Lai.) The monk said, 'In that case, I will not transmit the message.' (恁么則不通訊去也 - Renme Ze Bu Tong Xin Qu Ye.) The Master said, 'It doesn't matter, you are clever.' (不妨伶利 - Bufang Lingli.)

Zen Master Zong (宗 - Zong) of Baoning (保寧 - Baoning) in Jinling (金陵 - Jinling), a monk asked, 'What is Buddha?' (如何是佛 - Ru He Shi Fo.) The Master said, 'What else do you ask?' (更問什麼 - Geng Wen Shenme.) The monk said, 'Could it be just this?' (莫只這便是也無 - Mo Zhi Zhe Bian Shi Ye Wu.) The Master said, 'For the time being, do not make false pretenses.' (且莫虛頭 - Qie Mo Xu Tou.)

Zen Master Youbang (有邦 - Youbang) of Shifo (石佛 - Shifo) in Yuezhou (越州 - Yuezhou), initially resided in Nanming (南明 - Nanming). A monk asked, 'The Patriarchs (祖祖 - Zuzu) have transmitted the Patriarchal Seal (祖印 - Zuyin) from generation to generation. From whom did the Master inherit the Dharma?' (祖祖相傳傳祖印。師今得法嗣何人 - Zuzu Xiang Chuan Chuan Zuyin. Shi Jin De Fa Si He Ren.) The Master said, 'Covering the clay figure with hair, everyone knows.' (布發掩泥人盡委 - Bu Fa Yan Ni Ren Jin Wei.) The monk said, 'In that case, the unique branch of Lingyin (靈隱 - Lingyin) is only Nanming (南明 - Nanming).' (恁么則靈隱一枝南明獨秀也 - Renme Ze Lingyin Yizhi Nanming Du Xiu Ye.) The Master said, 'Divining with a ladle, all you hear are false sounds.' (杓卜聽虛聲 - Biao Bu Ting Xu Sheng.)

Zen Master Jinei (舉內 - Jinei) of Qingliang Cihua (清涼慈化 - Qingliang Cihua) in Jinling (金陵 - Jinling), a monk asked, 'If one dharma is originally non-existent, where do the myriad dharmas come from? I don't know what the Abbot is talking about.' (一法本無萬法何有。未審和尚說個什麼 - Yi Fa Ben Wu Wan Fa He You. Wei Shen Heshang Shuo Ge Shenme.) The Master said, 'You remember it clearly.' (汝記得分明 - Ru Ji De Fenming.) The monk said, 'In that case, everything ceases to exist.' (恁么則一切不存去也 - Renme Ze Yiqie Bucun Qu Ye.) The Master said, 'I don't believe you either.' (也不信汝 - Ye Bu Xin Ru.)

A Dharma descendant of Zen Master Juxu (居煦 - Juxu) of Damei (大梅 - Damei)

Zen Master Ruyu (嗣如 - Ruyu) of Zhizhe (智者 - Zhizhe) in Wuzhou (婺州 - Wuzhou), a monk asked, 'What is Buddha?' (如何是佛 - Ru He Shi Fo.) The Master said, 'Appoint people according to their abilities.' (量才補職 - Liang Cai Bu Zhi.) The monk asked, 'What happens after appointing people according to their abilities?' (量才補職后如何 - Liang Cai Bu Zhi Hou Ru He.) The Master said, 'The staff of Tiantai (天臺 - Tiantai).' (天臺杖子 - Tiantai Zhangzi.) Asked, 'What is the true essence?' (如何是真實之體 - Ru He Shi Zhenshi Zhi Ti.) The Master said, 'It's very cold today.' (今日好寒 - Jinri Hao Han.) The monk said, 'What is the meaning?' (意旨如何 - Yizhi Ru He.) The Master said, 'A thousand.'

山萬山雪。

龍華悟乘禪師法嗣

溫州靈巖宣密禪師。僧問。優曇花拆人皆委。祖令親行事若何。師曰。識法者懼。僧云。施行有據去也。師曰。人小膽大。

瑞巖義海禪師法嗣

明州大梅文慧禪師。僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。少人定當得。僧云。報本嫡子也。師曰。適來向汝道什麼。問如何是大梅境。師曰看。僧云如何是境中人。師曰喫茶去。

明州翠巖嗣元禪師。僧問。如何是祖師西來意。師曰。見錢買賣不曾賒。僧云。向上更有事也無。師曰好不信人直。

彰江昭遠禪師法嗣

蘇州萬壽法印守堅禪師。僧問。如何是道。師曰。誰不履踐。僧云。如何是道中人。師曰。來千去萬。

凈眾言首座法嗣

西京招提惟湛廣燈禪師嘉禾人也。僧問。如何是和尚家風。師曰。秋風黃葉亂。遠岫白雲歸。曰專為流通也。師曰。即今作么生舉。僧便喝。師便打。上堂。偏不偏正不正。那事從來難比並。滿天風雨骨手寒。何須更入那伽定。卓拄杖下座。上堂。六塵不惡還同正覺。馬上誰家白麵郎。穿花折柳垂巾角。夜來一醉明月樓。呼盧輸卻黃金宅。臂鷹走犬歸不歸。娥眉皓齒嗔無力。此心能有幾人知。黃頭碧眼非相識。啰啰哩拍手一下。下座。

續傳燈錄卷第十三

續傳燈錄卷第十四目錄

大鑒下第十三世慧林圓照宗本禪師法嗣二百人法雲善本禪師投子修颙禪師金山善寧禪師廣靈希祖禪師資壽除巖禪師隱靜守儼禪師本覺守一禪師甘露仲宣禪師大平守恩禪師靈耀𧦬良禪師長蘆崇信禪師瑞光守琮禪師水西山軻禪師啟霞慧章禪師石佛曉通禪師南冥善通禪師西湖文義禪師韶山杲禪師凈因惟岳禪師天童可齊禪師萬壽普勤禪師香山延泳禪師雪竇守卓禪師報本常利禪師資福道芳禪師九𡽀著禪師香山法晝禪師瑯山載儀禪師定慧遵式禪師廣法法光禪師瑞巖永覺禪師法海世長禪師太平慧燈禪師米山崇仙禪師寶花愿禪師岳林元亨禪師澄慧善珂禪師寶華悟本慶禪師凈土慧旻禪師澄慧師冕禪師石霜能禪師逍遙聰禪師投子普聰禪師普照處輝禪師南禪寧禪師道場慧印禪師褒親祥禪師(已上四十七人見錄)金山法慧禪師乾明慧覺禪師瑞巖有居禪師馬祖崇新庵主靈應本嵩禪師壽寧梵仁禪師福嚴仲孚禪師靈泉宗一禪師保聖永良禪師石塔慧禪師萬壽有琛禪師光化楚萇禪師南禪慧禪師護國靈祐禪師同慶自鑒禪師靈巖慈雲禪師普照真寂禪師功臣宗齡禪師道場良演禪師無錫法平禪師壽寧成務禪師因勝法海禪師蠡口法榮禪師羅漢用誠禪師廣慧道亨禪師宜興顯常禪師資福機清禪師廣教了證禪師仁

【現代漢語翻譯】現代漢語譯本

續傳燈錄卷第十三　　續傳燈錄卷第十四目錄大鑒下第十三世慧林圓照宗本禪師法嗣二百人：法雲善本禪師，投子修颙（xiōng）禪師，金山善寧禪師，廣靈希祖禪師，資壽除巖禪師，隱靜守儼（yǎn）禪師，本覺守一禪師，甘露仲宣禪師，大平守恩禪師，靈耀𧦬（yáo）良禪師，長蘆崇信禪師，瑞光守琮（cóng）禪師，水西山軻（kē）禪師，啟霞慧章禪師，石佛曉通禪師，南冥善通禪師，西湖文義禪師，韶山杲（gǎo）禪師，凈因惟岳禪師，天童可齊禪師，萬壽普勤禪師，香山延泳禪師，雪竇守卓禪師，報本常利禪師，資福道芳禪師，九𡽀（lǒng）著禪師，香山法晝禪師，瑯（láng）山載儀禪師，定慧遵式禪師，廣法法光禪師，瑞巖永覺禪師，法海世長禪師，太平慧燈禪師，米山崇仙禪師，寶花愿禪師，岳林元亨禪師，澄慧善珂（kē）禪師，寶華悟本慶禪師，凈土慧旻（mín）禪師，澄慧師冕（miǎn）禪師，石霜能禪師，逍遙聰禪師，投子普聰禪師，普照處輝禪師，南禪寧禪師，道場慧印禪師，褒（bāo）親祥禪師(已上四十七人見錄) 金山法慧禪師，乾（qián）明慧覺禪師，瑞巖有居禪師，馬祖崇新庵（ān）主，靈應本嵩（sōng）禪師，壽寧梵（fàn）仁禪師，福嚴仲孚（fú）禪師，靈泉宗一禪師，保聖永良禪師，石塔慧禪師，萬壽有琛（chēn）禪師，光化楚萇（cháng）禪師，南禪慧禪師，護國靈祐（yòu）禪師，同慶自鑒禪師，靈巖慈雲禪師，普照真寂禪師，功臣宗齡禪師，道場良演禪師，無錫法平禪師，壽寧成務禪師，因勝法海禪師，蠡（lí）口法榮禪師，羅漢用誠禪師，廣慧道亨禪師，宜興顯常禪師，資福機清禪師，廣教了證禪師，仁

【English Translation】 English version

Continuation of the Transmission of the Lamp, Volume 13 Continuation of the Transmission of the Lamp, Volume 14 - Table of Contents Two hundred Dharma heirs of Zen Master Huilin Yuanzhao Zongben, the 13th generation under Dajian: Zen Master Fayun Shanben, Zen Master Touzi Xiu Yong (修颙), Zen Master Jinshan Shanning, Zen Master Guangling Xizu, Zen Master Zishou Chuyan, Zen Master Yin Jing Shouyan (隱靜守儼), Zen Master Benjue Shouyi, Zen Master Ganlu Zhongxuan, Zen Master Daping Shouen, Zen Master Lingyao Yao Liang (靈耀𧦬良), Zen Master Changlu Chongxin, Zen Master Ruiguang Shoucong (瑞光守琮), Zen Master Shuixi Shan Ke (水西山軻), Zen Master Qixia Huizhang, Zen Master Shifo Xiaotong, Zen Master Nanming Shantong, Zen Master Xihu Wenyi, Zen Master Shaoshan Gao (韶山杲), Zen Master Jingyin Weiyue, Zen Master Tiantong Keqi, Zen Master Wanshou Puqin, Zen Master Xiangshan Yanyong, Zen Master Xuedou Shouzhuo, Zen Master Baoben Changli, Zen Master Zifu Daofang, Zen Master Jiu Long Zhuo (九𡽀著), Zen Master Xiangshan Fazhou, Zen Master Langshan Zaiyi, Zen Master Dinghui Zunshi, Zen Master Guangfa Faguang, Zen Master Ruiyan Yongjue, Zen Master Fahai Shichang, Zen Master Taiping Huideng, Zen Master Mishan Chongxian, Zen Master Baohua Yuan, Zen Master Yuelin Yuanheng, Zen Master Chenghui Shan Ke (澄慧善珂), Zen Master Baohua Wubenqing, Zen Master Jingtu Huimin (凈土慧旻), Zen Master Chenghui Shimian (澄慧師冕), Zen Master Shishuang Neng, Zen Master Xiaoyao Cong, Zen Master Touzi Pucong, Zen Master Puzhao Chuhui, Zen Master Nanchan Ning, Zen Master Daochang Huiyin, Zen Master Baoqin Xiang (褒親祥) (The above forty-seven people are recorded) Zen Master Jinshan Fahui, Zen Master Qianming Huijue, Zen Master Ruiyan Youju, Abbot Mazhu Chongxin, Zen Master Lingying Bensong, Zen Master Shouning Fanren, Zen Master Fuyan Zhongfu, Zen Master Lingquan Zongyi, Zen Master Baosheng Yongliang, Zen Master Shita Hui, Zen Master Wanshou Youchen (萬壽有琛), Zen Master Guanghua Chuchang (光化楚萇), Zen Master Nanchan Hui, Zen Master Huguo Lingyou (護國靈祐), Zen Master Tongqing Zijian, Zen Master Lingyan Ciyun, Zen Master Puzhao Zhenji, Zen Master Gongchen Zongling, Zen Master Daochang Liangyan, Zen Master Wuxi Faping, Zen Master Shouning Chengwu, Zen Master Yinsheng Fahai, Zen Master Likou Farong (蠡口法榮), Zen Master Luohan Yongcheng, Zen Master Guanghui Daoheng, Zen Master Yixing Xianchang, Zen Master Zifu Jiqing, Zen Master Guangjiao Liao Zheng, Ren

王安德禪師寶林義蒙禪師象山靈曠禪師福嚴智悅禪師大中子榮禪師感慈慧端禪師華藏希聲禪師乾明可久禪師香城言惠禪師光化仁遜禪師白龍希祖禪師崇壽智海禪師五峰祖印禪師上方可聳禪師云巖道聲禪師昭慶守嚴禪師四面惟羲禪師華嚴惟素禪師法王法海禪師萬壽義誥禪師秀峰真懿禪師白泉智通禪師報恩重真禪師昭慶宗滿禪師普凈法英禪師焦山義深禪師支提洪占禪師護國祖印禪師靈峰永松禪師南澗智凈禪師湖心義皋禪師澄照守仁禪師無錫志圓禪師練塘清悟禪師延慶德清禪師永明道淵禪師廣教法海禪師崇福惟賢禪師寶華寶月禪師地藏清德禪師崇德省余首座大別法滿禪師凈慈崇善禪師萬壽圓禪師聖壽省聰禪師鷲峰曇清禪師梵天彥琦禪師六安文湛禪師薦福熙禪師廣覺法忠禪師法海明禪師因勝觀禪師龍興如應禪師廣際深禪師文殊芳禪師安樂道思禪師光化真覺禪師施水守淳禪師西院宗戒禪師南祥忠簡禪師神江則軻禪師崑山希祖禪師南華德明禪師壽寧普規禪師陳園浩沾禪師壽寧慧真禪師因勝圓明禪師保福慧[廿/((廠-一)*臣)]禪師瑞巖永利禪師崇福惟善禪師龍溪圓照禪師壽聖自英禪師壽寧宗一禪師天王道肱禪師資福瑞珍禪師靈泉景仁禪師神光合韶禪師靈泉智深禪師上方法廣禪師文殊尚月禪師資勝以遜禪師白蓮愈廉禪師法相用

【現代漢語翻譯】現代漢語譯本：王安德禪師、寶林義蒙禪師、象山靈曠禪師、福嚴智悅禪師、大中子榮禪師、感慈慧端禪師、華藏希聲禪師、乾明可久禪師、香城言惠禪師、光化仁遜禪師、白龍希祖禪師、崇壽智海禪師、五峰祖印禪師、上方可聳禪師、云巖道聲禪師、昭慶守嚴禪師、四面惟羲禪師、華嚴惟素禪師、法王法海禪師、萬壽義誥禪師、秀峰真懿禪師、白泉智通禪師、報恩重真禪師、昭慶宗滿禪師、普凈法英禪師、焦山義深禪師、支提洪占禪師、護國祖印禪師、靈峰永松禪師、南澗智凈禪師、湖心義皋禪師、澄照守仁禪師、無錫志圓禪師、練塘清悟禪師、延慶德清禪師、永明道淵禪師、廣教法海禪師、崇福惟賢禪師、寶華寶月禪師、地藏清德禪師、崇德省余首座、大別法滿禪師、凈慈崇善禪師、萬壽圓禪師、聖壽省聰禪師、鷲峰曇清禪師、梵天彥琦禪師、六安文湛禪師、薦福熙禪師、廣覺法忠禪師、法海明禪師、因勝觀禪師、龍興如應禪師、廣際深禪師、文殊芳禪師、安樂道思禪師、光化真覺禪師、施水守淳禪師、西院宗戒禪師、南祥忠簡禪師、神江則軻禪師、崑山希祖禪師、南華德明禪師、壽寧普規禪師、陳園浩沾禪師、壽寧慧真禪師、因勝圓明禪師、保福慧[廿/((廠-一)*臣)]禪師、瑞巖永利禪師、崇福惟善禪師、龍溪圓照禪師、壽聖自英禪師、壽寧宗一禪師、天王道肱禪師、資福瑞珍禪師、靈泉景仁禪師、神光合韶禪師、靈泉智深禪師、上方法廣禪師、文殊尚月禪師、資勝以遜禪師、白蓮愈廉禪師、法相用禪師

【English Translation】 English version: Zen Master Wang An'de, Zen Master Yimeng of Baolin (Precious Forest), Zen Master Lingkuang of Xiangshan (Elephant Mountain), Zen Master Zhiyue of Fuyan (Blessing Cliff), Zen Master Zirong of Dazhong (Great Zhong), Zen Master Huiduan of Ganci (Grateful Compassion), Zen Master Xisheng of Huazang (Flower Treasury), Zen Master Kejiu of Qianming (Dry Brightness), Zen Master Yanhui of Xiangcheng (Fragrant City), Zen Master Renxun of Guanghua (Glorious Transformation), Zen Master Xizu of Bailong (White Dragon), Zen Master Zhihai of Chongshou (Revered Longevity), Zen Master Zuyin of Wufeng (Five Peaks), Zen Master Kesong of Shangfang (Upper Direction), Zen Master Daosheng of Yunyan (Cloud Cliff), Zen Master Shouyan of Zhaoqing (Illustrious Celebration), Zen Master Weiyi of Simian (Four Faces), Zen Master Weisu of Huayan (Flower Adornment), Zen Master Fahai of Fawang (Dharma King), Zen Master Yigao of Wanshou (Ten Thousand Longevity), Zen Master Zhenyi of Xiufeng (Beautiful Peak), Zen Master Zhitong of Baiquan (White Spring), Zen Master Chongzhen of Bao'en (Repaying Kindness), Zen Master Zongman of Zhaoqing (Illustrious Celebration), Zen Master Faying of Pujing (Universal Purity), Zen Master Yishen of Jiaoshan (Jiao Mountain), Zen Master Hongzhan of Zhitai (Zhitai), Zen Master Zuyin of Huguo (Protecting the Nation), Zen Master Yongsong of Lingfeng (Spiritual Peak), Zen Master Zhijing of Nanjian (South Stream), Zen Master Yigao of Huxin (Lake Heart), Zen Master Shouren of Chengzhao (Clear Illumination), Zen Master Zhiyuan of Wuxi (Wuxi), Zen Master Qingwu of Liantang (Lotus Pond), Zen Master Deqing of Yanqing (Prolonged Celebration), Zen Master Daoyuan of Yongming (Eternal Brightness), Zen Master Fahai of Guangjiao (Broad Teaching), Zen Master Weixian of Chongfu (Revered Blessing), Zen Master Baoyue of Baohua (Precious Flower), Zen Master Qingde of Dizang (Earth Treasury), Chief Monk Shengyu of Chongde (Revered Virtue), Zen Master Faman of Dabie (Great Separation), Zen Master Chongshan of Jingci (Pure Compassion), Zen Master Yuan of Wanshou (Ten Thousand Longevity), Zen Master Shengcong of Shengshou (Sacred Longevity), Zen Master Tanqing of Jiufeng (Vulture Peak), Zen Master Yanqi of Fantian (Brahma Heaven), Zen Master Wenzhan of Luan (Six Luan), Zen Master Xi of Jianfu (Recommend Blessing), Zen Master Fazhong of Guangjue (Broad Awareness), Zen Master Ming of Faha (Dharma Sea), Zen Master Guan of Yinsheng (Cause Victory), Zen Master Ruying of Longxing (Dragon Rising), Zen Master Shen of Guangji (Broad Boundary), Zen Master Fang of Wenshu (Manjusri), Zen Master Daosi of Anle (Peaceful Joy), Zen Master Zhenjue of Guanghua (Glorious Transformation), Zen Master Shouchun of Shishui (Applying Water), Zen Master Zongjie of Xiyuan (West Courtyard), Zen Master Zhongjian of Nanxiang (South Auspiciousness), Zen Master Zeke of Shenjiang (Divine River), Zen Master Xizu of Kunshan (Kun Mountain), Zen Master Deming of Nanhua (South China), Zen Master Pugu of Shouning (Longevity Peace), Zen Master Haozhan of Chenyuan (Chen Garden), Zen Master Huizhen of Shouning (Longevity Peace), Zen Master Yuanming of Yinsheng (Cause Victory), Zen Master Hui[廿/((廠-一)*臣)] of Baofu (Protecting Blessing), Zen Master Yongli of Ruiyan (Auspicious Cliff), Zen Master Weishan of Chongfu (Revered Blessing), Zen Master Yuanzhao of Longxi (Dragon Stream), Zen Master Ziying of Shousheng (Longevity Sacred), Zen Master Zongyi of Shouning (Longevity Peace), Zen Master Daogong of Tianwang (Heavenly King), Zen Master Ruizhen of Zifu (Blessing Wealth), Zen Master Jingren of Lingquan (Spiritual Spring), Zen Master Heshao of Shenguang (Divine Light), Zen Master Zhishen of Lingquan (Spiritual Spring), Zen Master Faguang of Shangfang (Upper Direction), Zen Master Shangyue of Wenshu (Manjusri), Zen Master Yixun of Zisheng (Wealth Victory), Zen Master Yulian of Bailian (White Lotus), Zen Master Yong of Faxiang (Dharma Characteristics)

先禪師太平慧真禪師西余安德禪師寶嚴西杲禪師法會子升禪師龍華行慶禪師壽寧可機禪師禪悅慧日禪師安國子志禪師安樂有捷禪師練塘惠滿禪師仰天契達禪師真隱純潔禪師慧日德慧禪師凈光法空禪師龍興自端禪師慧日道祥禪師凈土法慧禪師興國重寧禪師安國子詠禪師永安簡玉禪師承天了宗禪師甘泉立生禪師清修省方禪師靈巖用芳禪師遍福心印禪師龍門普順禪師千頃宗應禪師永泰有澄禪師楊直講居士道齊和尚圓明和尚善德和尚法海和尚報恩志明禪師大寧永賢禪師功臣慧周禪師大盧奉堅禪師靈峰自和禪師多福太素禪師廣際用干禪師寶琛和尚雞峰止首座(已上一百五十三人無錄)

續傳燈錄卷第十四目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十四

大鑒下第十三世

東京慧林圓照宗本禪師法嗣

東京法雲大通善本禪師。姓董氏其先家于太康仲舒村。師之父祖皆官穎遂為穎州人母初無子禱于佛像前。誓曰得子必以事佛。及生師骨相秀異方晬而孤。既長博學操履清修。然無仕官意。遂辟榖學道。家貧隱於筆工。氣剛不屈終日沉默。嘉祐八年至京師籍名顯聖地藏院。試所習為大僧。其師圓成律師惠楫者語人云。本他日當是海內名。因使聽習毗尼隨喜法華。夜

【現代漢語翻譯】現代漢語譯本先禪師、太平慧真禪師、西余安德禪師、寶嚴西杲禪師、法會子升禪師、龍華行慶禪師、壽寧可機禪師、禪悅慧日禪師、安國子志禪師、安樂有捷禪師、練塘惠滿禪師、仰天契達禪師、真隱純潔禪師、慧日德慧禪師、凈光法空禪師、龍興自端禪師、慧日道祥禪師、凈土法慧禪師、興國重寧禪師、安國子詠禪師、永安簡玉禪師、承天了宗禪師、甘泉立生禪師、清修省方禪師、靈巖用芳禪師、遍福心印禪師、龍門普順禪師、千頃宗應禪師、永泰有澄禪師、楊直講居士、道齊和尚、圓明和尚、善德和尚、法海和尚、報恩志明禪師、大寧永賢禪師、功臣慧周禪師、大盧奉堅禪師、靈峰自和禪師、多福太素禪師、廣際用干禪師、寶琛和尚、雞峰止首座（以上一百五十三人無記錄）。

《續傳燈錄》卷第十四目錄（終）《大正藏》第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第十四

大鑒下第十三世

東京慧林圓照宗本禪師法嗣

東京法雲大通善本禪師。姓董氏，其先家于太康仲舒村。禪師的父親和祖父都在穎州做官，於是成了穎州人。禪師的母親最初沒有孩子，在佛像前祈禱，發誓說如果得到兒子，一定讓他侍奉佛。等到生下禪師，禪師的骨骼相貌秀美奇異，剛滿一歲就成了孤兒。長大后博學，操守清廉，修行刻苦。然而沒有做官的意願，於是開始辟榖學道。家境貧寒，隱居在做筆的工匠中。性格剛強不屈，終日沉默寡言。嘉祐八年到達京師，在顯聖地藏院登記。考試所學，成為大僧。他的老師圓成律師惠楫對人說：『善本他日必定是海內聞名的人。』於是讓他聽習毗尼，隨喜《法華經》。夜晚

【English Translation】 English version Zen Master Xian, Zen Master Taiping Huizhen, Zen Master Xi Yu'an De, Zen Master Baoyan Xigao, Zen Master Fahui Zisheng, Zen Master Longhua Xingqing, Zen Master Shouning Keji, Zen Master Chanyue Huiri, Zen Master Anguo Zizhi, Zen Master Anle Youjie, Zen Master Liantang Huiman, Zen Master Yangtian Qida, Zen Master Zhenyin Chunjie, Zen Master Huiri Dehui, Zen Master Jingguang Fakong, Zen Master Longxing Ziduan, Zen Master Huiri Daoxiang, Zen Master Jingtu Fahui, Zen Master Xingguo Chongning, Zen Master Anguo Ziyong, Zen Master Yongan Jianyu, Zen Master Chengtian Liaozong, Zen Master Ganquan Lisheng, Zen Master Qingxiu Shengfang, Zen Master Lingyan Yongfang, Zen Master Bianfu Xinyin, Zen Master Longmen Pushun, Zen Master Qianqing Zongying, Zen Master Yongtai Youcheng, Layman Yang Zhijiang, Monk Daoqi, Monk Yuanming, Monk Shande, Monk Faha, Zen Master Bao'en Zhiming, Zen Master Daning Yongxian, Zen Master Gongchen Huizhou, Zen Master Dalu Fengjian, Zen Master Lingfeng Zihe, Zen Master Duofu Taisu, Zen Master Guangji Yonggan, Monk Baochen, Chief Seat Jifeng Zhi (The above 153 people have no records).

Continuation of the Lamp Record, Volume 14, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Lamp Record

Continuation of the Lamp Record, Volume 14

Thirteenth Generation under Dajian

Dharma Heir of Zen Master Yuanzhao Zongben of Huilin Temple in Tokyo

Zen Master Shantong Shanben of Fayun Temple in Tokyo. His surname was Dong, and his ancestors lived in Zhongshu Village, Taikang. The Zen Master's father and grandfather were both officials in Yingzhou, so they became people of Yingzhou. The Zen Master's mother initially had no children and prayed before the Buddha statue, vowing that if she had a son, she would definitely have him serve the Buddha. When the Zen Master was born, his bones and appearance were beautiful and extraordinary, and he became an orphan at the age of one. When he grew up, he was learned, and his conduct was pure and diligent in cultivation. However, he had no intention of becoming an official, so he began to practice Taoism through fasting. His family was poor, and he lived in seclusion among the craftsmen who made pens. His character was strong and unyielding, and he was silent all day long. In the eighth year of Jiayou, he arrived in the capital and registered at Xiansheng Dizang Monastery. He was tested on what he had learned and became a great monk. His teacher, Vinaya Master Yuancheng Huiji, said to people: 'Shanben will surely be famous throughout the country one day.' Therefore, he had him listen to and study the Vinaya and rejoice in the Lotus Sutra. At night

夢童子如世所畫善財者合掌道而南。既覺曰。諸聖加被我矣。其欲我南詢諸友乎。時圓照禪師道振吳中。師造姑蘇謁之於瑞光默契宗旨。服勤五年盡得其要。其整頓提撕之綱研練差別之智。縱橫捲舒度越前規。一時流輩無出其右。圓照倚之以大其家。元豐七年春絕九江游淮山遍禮祖塔。眷浮山巖叢之勝有終焉之志。遂居大寂巖。久之出世于婺州雙林。浙東道俗追崇至。謂傅大士復生。移住錢塘浮慈繼圓照之後。食堂日千餘口仰給於檀施。以師法名與圓照同下字。時號圓照為大本。以師為小本焉。

神宗聞其名　詔住京師法雲寺。賜號大通禪師。又繼圓通秀之後。師玉立孤峻儼臨清眾。如萬山環天柱讓其高寒。然精粗與眾共。未嘗以言狗物以色假人。王公貴人施捨日填門。廈屋萬礎塗金縷碧。如地涌寶坊。凡八年請于朝。愿歸老於西湖之上。詔可。遂東還庵于龍山崇德。師凡三住大剎。道化塵俗緇素蟻慕。嘗示眾曰。上士聽法以神。中士聽法以心。下士聽法以耳。且道更有一人來將什麼聽。乃拈拄杖卓禪床一下曰。高也著低也著。落落圓音遍寥廓。十方內外更無他。不用無繩而自縛。又曰。案山說法主山聽。主山說法案山聽。案山主山一時說。且道將什麼聽。諸人若也善聽。三世諸佛所說妙法皆悉現前。還有么。

【現代漢語翻譯】現代漢語譯本：夢中，他像世俗畫中的善財童子（Sudhana）一樣合掌向南走去。醒來后，他說：『諸佛菩薩加持我啊！他們是想讓我向南方諸位善知識請教嗎？』當時，圓照禪師（Yuanzhao）在吳中一帶聲名遠揚。他前往姑蘇拜訪圓照禪師于瑞光寺，兩人心領神會，默契了禪宗的宗旨。他服侍圓照禪師五年，盡得其精髓。他對佛法進行整頓、提煉，其研習佛法差別之智，縱橫開合，超越了以往的規矩。當時同輩中無人能出其右。圓照禪師依靠他來光大自己的宗門。元豐七年春天，他離開九江，遊歷淮河流域，遍禮各處祖師的塔廟。他喜愛浮山（Fushan）巖石叢林的優美，有在此終老的想法，於是居住在大寂巖。很久之後，他在婺州（Wuzhou）雙林寺出世弘法。浙東一帶的僧俗追隨崇敬他，說他是傅大士（Fu Dashi）再生。後來他移居錢塘（Qiantang）浮慈寺，繼承圓照禪師之後的位置。每天寺里的齋飯要供給一千多人，全靠信徒的佈施。因為他的法名與圓照禪師一樣都有『本』字，當時人們稱圓照禪師為『大本』，稱他為『小本』。神宗皇帝聽說了他的名聲，下詔讓他住持京師的法雲寺，賜號『大通禪師』。他又繼承了圓通秀（Yuantong Xiu）之後的位置。他像玉樹一樣挺拔孤高，莊嚴地面對大眾。如同萬山環繞天柱峰，襯托出它的高寒。然而，他在生活上精細和粗略都與大眾一樣，從不以言語欺騙他人，也不用外表來偽裝自己。王公貴人的施捨每天都堆滿了門庭，建造的房屋有萬間，塗金描繪，如同地涌寶坊一般。住了八年後，他向朝廷請求，希望回到西湖之上安度晚年。皇帝下詔允許。於是他向東返回，在龍山崇德寺結庵居住。他總共三次住持大寺，他的教化深入人心，僧俗都像螞蟻一樣仰慕他。他曾經對大眾開示說：『上等根器的人聽法用神，中等根器的人聽法用心，下等根器的人聽法用耳。那麼，再來一個人，用什麼聽呢？』於是他拿起拄杖，在禪床上敲了一下，說：『高也好，低也好，圓滿的聲音響徹空曠。十方內外，再無其他。不用無繩子來自己捆綁自己。』又說：『案山（Anshan）說法，主山（Zhushan）聽；主山說法，案山聽；案山主山一時說，那麼用什麼聽呢？』各位如果善於聽，三世諸佛所說的妙法都會全部顯現在眼前。還有嗎？』

【English Translation】 English version: In a dream, he, like Sudhana (善財童子, a virtuous youth depicted in Buddhist art) depicted in worldly paintings, joined his palms and walked south. Upon awakening, he said, 'The Buddhas and Bodhisattvas are blessing me! Do they wish me to seek guidance from virtuous friends in the south?' At that time, Chan Master Yuanzhao (圓照禪師) was renowned in the Wuzhong (吳中) area. He went to Suzhou (姑蘇) to visit Chan Master Yuanzhao at Ruiguang Temple (瑞光寺), where they understood each other and tacitly agreed on the tenets of Chan Buddhism. He served Yuanzhao for five years, fully grasping its essence. His organization and refinement of the Dharma, his wisdom in studying the differences in Buddhist teachings, his ability to expand and contract freely, surpassed previous norms. No one among his contemporaries could surpass him. Yuanzhao relied on him to expand his lineage. In the spring of the seventh year of Yuanfeng (元豐), he left Jiujiang (九江), traveled through the Huai River (淮河) region, and paid homage to the stupas of various patriarchs. He loved the beauty of the rocky forests of Fushan (浮山), and had the intention of spending his life there, so he resided at Daji Rock (大寂巖). After a long time, he emerged to propagate the Dharma at Shuanglin Temple (雙林寺) in Wuzhou (婺州). Monks and laypeople in eastern Zhejiang (浙東) followed and revered him, saying he was the reincarnation of Layman Fu Dashi (傅大士). Later, he moved to Fuchi Temple (浮慈寺) in Qiantang (錢塘), succeeding Yuanzhao. The temple provided meals for over a thousand people daily, relying entirely on the donations of believers. Because his Dharma name, like Yuanzhao's, contained the character 'Ben' (本), people at the time called Yuanzhao 'Da Ben' (大本, Great Ben) and him 'Xiao Ben' (小本, Small Ben). Emperor Shenzong (神宗) heard of his reputation and issued an edict for him to reside at Fayun Temple (法雲寺) in the capital, bestowing upon him the title 'Chan Master Datong' (大通禪師). He also succeeded Yuantong Xiu (圓通秀). He stood tall and upright like a jade tree, solemnly facing the assembly. Like the myriad mountains surrounding Tianzhu Peak (天柱峰), highlighting its height and coldness. However, he shared both the fine and coarse aspects of life with the assembly, never deceiving others with words or using appearances to deceive people. The donations from princes and nobles filled the gates daily, and ten thousand buildings were constructed, painted with gold and intricate patterns, like a treasure palace emerging from the earth. After eight years, he requested the court to allow him to return to West Lake (西湖) to spend his remaining years. The emperor issued an edict granting his request. So he returned east and resided in a hermitage at Chongde Temple (崇德寺) on Dragon Mountain (龍山). He resided in large temples three times in total. His teachings deeply influenced people, and monks and laypeople alike admired him like ants. He once instructed the assembly, saying, 'Superior individuals listen to the Dharma with their spirit, intermediate individuals listen to the Dharma with their mind, and inferior individuals listen to the Dharma with their ears. Then, what does another person use to listen?' Thereupon, he picked up his staff and struck the Zen platform once, saying, 'Good to be high, good to be low, the perfect sound resonates throughout the vastness. Within and without the ten directions, there is nothing else. No need to bind oneself without a rope.' He also said, 'Anshan (案山, a small hill in front of a mountain) speaks the Dharma, Zhushan (主山, the main mountain) listens; Zhushan speaks the Dharma, Anshan listens; Anshan and Zhushan speak at the same time, then what do you use to listen?' If you are good at listening, all the wonderful Dharma spoken by the Buddhas of the three worlds will appear before you. Is there anything else?'

鐵錘無孔猶間事。笑殺毗耶老古錐。又曰。衲僧見處逆順難該。翛然獨往應物還來。或高棲於世表。或抗跡于塵埃。把定則冰生水面。放行則錦上花開。盧老不知何處去。白雲影里笑咍咍。喝一喝下座。又曰。花心未放柳眼初開。雁回嗚咽之聲。水瀉潺湲之響。森羅舉唱法爾。常規更言縛脫同源。大似龍頭蛇尾。又上堂良久曰。會么。祖佛妙旨只在目前。慧日峰。前云生足下。湖澄浪闊迥接遙天。晚唱漁舟。夜泛蒹葭之月歡游畫舫。時聞絲竹之音。更說聞聲悟道見色明心。大似拋卻甜桃樹尋山摘醋梨。下座。師住庵杜門卻掃與世相忘者又十年。獨與衲子思慧。居士大夫想其高風愿見而不可得。大觀三年十二月甲子屈三指。謂左右。曰。止有三日。已而果歿。有異禽翔鳴于庭而去。塔全身於上方。師平居作止直視不瞬。臨眾三十年未嘗笑。及間居時抵掌笑語。或問其故。師曰。不莊敬無以蒞眾。吾昔為叢林故強行之。非性實然也。所至見畫佛菩薩行立之像不敢坐。伊蒲塞饌以魚胾名者皆不食。其真誠敬事防心離過類如此。及其升堂演唱。則左右顧如象王旋迴。學者多因此悟入。其將終之夕。越僧數人夢師歸兜率天云。

舒州投子證悟修颙禪師。姓梁氏晉州趙城人。幼不拜神祠不受書訓。常曰。當爲人天師安慕此耶

【現代漢語翻譯】鐵錘無孔猶間事（即使是無孔的鐵錘也能找到縫隙）。笑殺毗耶老古錐（嘲笑維摩詰（Vimalakirti）這位老前輩）。又曰（又說）。衲僧見處逆順難該（僧人的見地，順境逆境都難以概括）。翛然獨往應物還來（自由自在地獨往，應物而生，應物而回）。或高棲於世表（或者高居於世俗之外）。或抗跡于塵埃（或者隱跡于塵世之中）。把定則冰生水面（如果執著不放，就像冰在水面上凝結）。放行則錦上花開（如果放開，就像錦上添花）。盧老不知何處去（盧老現在不知去向何方）。白雲影里笑咍咍（只在白雲的影子里傳來他的笑聲）。喝一喝下座（大喝一聲，走下法座）。又曰（又說）。花心未放柳眼初開（花心還未綻放，柳眼剛剛舒展）。雁回嗚咽之聲（大雁飛回時發出嗚咽的聲音）。水瀉潺湲之響（水流傾瀉發出潺潺的聲響）。森羅舉唱法爾（世間萬物都在宣揚佛法）。常規更言縛脫同源（常規的說法更是說束縛和解脫同出一源）。大似龍頭蛇尾（這就像是龍頭蛇尾）。又上堂良久曰（又一次上堂，過了很久說）。會么（明白了嗎）？祖佛妙旨只在目前（祖師和佛的微妙旨意就在眼前）。慧日峰（慧日峰）。前云生足下（前面的雲彩在腳下升起）。湖澄浪闊迥接遙天（湖水清澈，波浪寬闊，與遙遠的天空相接）。晚唱漁舟（傍晚時漁船上傳來歌聲）。夜泛蒹葭之月歡游畫舫（夜晚在長滿蘆葦的水邊，在畫舫上歡樂地遊玩，欣賞月色）。時聞絲竹之音（時常能聽到絲竹樂器的聲音）。更說聞聲悟道見色明心（更有人說聽到聲音就能悟道，看到事物就能明心）。大似拋卻甜桃樹尋山摘醋梨（這就像是拋棄了甜桃樹，卻跑到山裡去摘酸梨）。下座（走下法座）。師住庵杜門卻掃與世相忘者又十年（禪師住在庵中，閉門謝客，與世人相忘，又過了十年）。獨與衲子思慧（只有僧人思慧相伴）。居士大夫想其高風愿見而不可得（居士和官吏們仰慕他的高風亮節，希望能見到他卻不能如願）。大觀三年十二月甲子屈三指（大觀三年十二月甲子日，禪師彎曲了三根手指）。謂左右曰（對身邊的人說）。止有三日（只有三天了）。已而果歿（不久之後果然圓寂）。有異禽翔鳴于庭而去（有奇異的鳥在庭院中盤旋鳴叫著離去）。塔全身於上方（全身舍利塔建在上方）。師平居作止直視不瞬（禪師平時生活起居，總是目光正直，眼睛不眨）。臨眾三十年未嘗笑（面對大眾三十年，從未笑過）。及間居時抵掌笑語（等到閑居的時候，卻會拍手大笑）。或問其故（有人問他原因）。師曰（禪師說）。不莊敬無以蒞眾（不莊重嚴肅就無法面對大眾）。吾昔為叢林故強行之（我過去爲了叢林的規矩，所以勉強自己這樣做）。非性實然也（這並不是我的本性）。所至見畫佛菩薩行立之像不敢坐（所到之處，見到畫的佛菩薩站立的畫像，都不敢坐下）。伊蒲塞饌以魚胾名者皆不食（居士供養的飯菜中，凡是用魚肉做的都不吃）。其真誠敬事防心離過類如此（他真誠恭敬，防範內心，遠離過錯，就是這樣）。及其升堂演唱（等到他升座說法的時候）。則左右顧如象王旋迴（就像象王一樣環顧四周）。學者多因此悟入（學習的人大多因此而悟道）。其將終之夕（在他將要圓寂的那個晚上）。越僧數人夢師歸兜率天云（有幾個僧人夢見禪師回到了兜率天（Tushita Heaven））。舒州投子證悟修颙禪師（Shuzhou Touzi Zhengwu Xiuyong Zen Master）。姓梁氏晉州趙城人（姓梁，是晉州趙城人）。幼不拜神祠不受書訓（從小不拜神，也不接受書本的教導）。常曰（常常說）。當爲人天師安慕此耶（應當做人天之師，怎麼能羨慕這些呢）？

【English Translation】 Even a hammer without a hole can find a gap. Laughing at the old master Vimalakirti (Vimalakirti, meaning 'stainless fame'). Furthermore, it is said: A monk's view is difficult to encompass in both favorable and adverse circumstances. Freely going alone, responding to things and returning. Sometimes dwelling high above the world, sometimes concealing traces in the dust. Holding on tightly is like ice forming on the water's surface; letting go is like adding flowers to brocade. Old Lu is nowhere to be found; only laughter echoes in the white clouds. He shouts once and descends from the seat. Furthermore, it is said: The flower's heart has not yet bloomed, and the willow's eyes have just opened. The sound of returning geese is like sobbing; the sound of water pouring is like murmuring. All things in the universe proclaim the Dharma. Conventional sayings further state that bondage and liberation share the same source, much like a dragon's head and a snake's tail. Again, after a long time on the platform, he said: 'Do you understand?' The Buddha's wonderful meaning is right before your eyes. Mount Huiri (Huiri Peak). Clouds rise beneath your feet in front; the clear lake and wide waves connect to the distant sky. Fishing boats sing in the evening; pleasure boats float on the moonlit reeds at night, and the sound of silk and bamboo instruments is often heard. Furthermore, some say that hearing sounds leads to enlightenment, and seeing forms clarifies the mind, much like abandoning a sweet peach tree to seek sour pears in the mountains.' He descends from the seat. The master lived in a hermitage, closing the door, sweeping away visitors, and forgetting the world for another ten years. He was only accompanied by the monk Sihui (Sihui). Laymen and officials admired his noble character, wishing to see him but unable to do so. In the year 3 of Daguan, on the day of Jiazi in the twelfth month, he bent three fingers and said to those around him, 'Only three days remain.' Soon after, he indeed passed away. A strange bird circled and cried in the courtyard before leaving. A stupa containing his whole body was built above. The master's usual conduct was to look straight ahead without blinking. For thirty years, he never smiled in front of the assembly. But when he was alone, he would clap his hands and laugh. Someone asked him why, and the master said, 'Without solemnity and respect, one cannot lead the assembly. I used to force myself to do so for the sake of the monastery, but it was not my true nature. Wherever I went, I dared not sit in front of painted images of Buddhas and Bodhisattvas standing. He would not eat any dishes offered by lay devotees that were made with fish or meat. His sincerity, reverence, guarding of his mind, and avoidance of faults were like this. When he ascended the platform to preach, he would look around like an elephant king turning his head. Many students attained enlightenment because of this. On the night before his passing, several Vietnamese monks dreamed that the master returned to Tushita Heaven (Tushita Heaven).' Zen Master Xiuyong (Xiuyong) of Zhengwu (Zhengwu) at Touzi (Touzi) in Shuzhou (Shuzhou), whose surname was Liang (Liang), was from Zhaocheng (Zhaocheng) in Jinzhou (Jinzhou). From a young age, he did not worship deities or receive book learning. He often said, 'One should be a teacher of humans and gods; why admire these things?'

。遂游諸方。造蘇州瑞光圓照禪師法席參扣宗旨。因舉。無著問天親。彌勒說什麼法。云說這個法。忽如有省晨夕參叩。一日因登溷捺倒打破水瓶有省。作頌曰。這一交這一交。萬兩黃金也合消。頭上笠腰下包。清風明月杖頭挑。於是名聲藹然。遂出世說法。初住壽州資壽。歷遷數大剎。住西京少林遷招提。又遷舒州投子。道譽愈播。叢林同號。曰颙華嚴。升堂。有僧才出。師曰錯。云什麼處是錯。師曰。不通道。問是法平等無有高下。為甚麼趙州三等接人。師曰。入水見長人。云爭奈學人未會。師曰。喚不回頭爭奈何。問如何是祖祖相傳底心。師曰。三星繞月宮。云便恁么去時如何。師曰。伯樂暫垂鞭駑駘夸八駿。問如何是第一義。師曰。百雜碎。乃曰。楞伽峰頂誰能措足。少室巖前水泄不通。正當恁么時黃頭老子張得口。碧眼胡僧開得眼。雖然如是事無一向。先聖幸有第二義門。足可共諸人東說西話。所以道。春生夏長秋落冬枯。四時遷改輪轉長途。愚者心生彼此。達者一味無殊。良久曰。陜府鐵牛吞大像。嘉州佛向藕絲藏。又曰。春風鳴古木。曉霧鎖寒波。頭頭皆顯露。顯露亦肴訛。看看直下是怎。奈何明眼漢沒臼窠。吐不得嚼不破。喝一喝下座。又曰。巍巍少室永鎮群峰。有時雲中捧出。有時霧罩無蹤。有時

【現代漢語翻譯】於是（圓照禪師）便遊歷四方，到蘇州瑞光圓照禪師的座下參訪請教佛法宗旨。一次，（圓照禪師）舉了無著（Asanga，瑜伽行唯識學派創始人，約公元4世紀）問天親（Vasubandhu，無著之弟，世親菩薩）的問題：『彌勒（Maitreya，未來佛）說什麼法？』天親回答說：『說這個法。』圓照禪師聽后，忽然有所領悟，早晚都去參訪請教。一天，因為上廁所時不小心碰倒打破了水瓶，更加有所領悟，於是作了一首偈頌：『這一交，這一交，萬兩黃金也合消。頭上笠，腰下包，清風明月杖頭挑。』因此名聲大振。於是開始出世說法，最初住在壽州資壽寺，後來歷任幾座大寺的住持，住在西京少林寺，后又遷到招提寺，又遷到舒州投子寺，道譽更加遠播。禪林中都稱他為『颙華嚴』。上堂說法時，有僧人剛一出來，圓照禪師就說：『錯！』僧人問：『什麼地方錯了？』圓照禪師說：『不通道。』僧人問：『既然佛法平等，沒有高下之分，為什麼趙州（趙州從諗禪師）要用三種不同的方式接引不同的人？』圓照禪師說：『入水見長人。』僧人說：『可是學生還是不明白。』圓照禪師說：『喚不回頭爭奈何。』僧人問：『如何是祖祖相傳的心？』圓照禪師說：『三星繞月宮。』僧人說：『如果就這樣領會，可以嗎？』圓照禪師說：『伯樂暫垂鞭，駑駘夸八駿。』僧人問：『如何是第一義（paramārtha，最高的真理）？』圓照禪師說：『百雜碎。』於是說：『楞伽峰頂誰能措足？少室巖前水泄不通。正當這個時候，黃頭老子（指佛陀）張得口，碧眼胡僧（指達摩祖師）開得眼。雖然是這樣，但事情沒有絕對的。先聖幸好還有第二義門，可以和大家一起東說西話。所以說，春生夏長秋落冬枯，四時遷改輪轉長途。愚者心生彼此，達者一味無殊。』停頓了很久，又說：『陜府鐵牛吞大象，嘉州佛向藕絲藏。』又說：『春風鳴古木，曉霧鎖寒波。頭頭皆顯露，顯露亦肴訛。看看直下是怎？奈何明眼漢沒臼窠，吐不得嚼不破。』喝一聲，下座。又說：『巍巍少室永鎮群峰，有時雲中捧出，有時霧罩無蹤，有時』

【English Translation】 Thereupon, (Chan Master Yuanzhao) traveled to various places, visiting Chan Master Yuanzhao of Ruiguang Temple in Suzhou to inquire about the essence of Dharma. Once, (Chan Master Yuanzhao) raised the question that Asanga (founder of the Yogacara school of thought, around the 4th century AD) asked Vasubandhu (Asanga's younger brother, Bodhisattva Vasubandhu): 'What Dharma does Maitreya (the future Buddha) preach?' Vasubandhu replied: 'He preaches this Dharma.' Upon hearing this, Chan Master Yuanzhao suddenly had an insight and consulted with the master day and night. One day, while using the toilet, he accidentally knocked over and broke a water bottle, leading to a deeper realization. He then composed a verse: 'This fall, this fall, ten thousand taels of gold are worth spending. A hat on the head, a bag around the waist, a clear breeze and bright moon on the staff.' Thus, his reputation greatly increased. He then began to preach the Dharma, initially residing at Zishou Temple in Shouzhou, and later serving as abbot of several large temples. He resided at Shaolin Temple in Xijing, then moved to Zhaoti Temple, and then to Touzi Temple in Shuzhou, his reputation spreading even further. The Chan community referred to him as 'Yong Huayan.' During a Dharma talk, as soon as a monk came forward, Chan Master Yuanzhao said: 'Wrong!' The monk asked: 'Where is it wrong?' Chan Master Yuanzhao said: 'You don't believe in the Way.' The monk asked: 'Since the Dharma is equal and without high or low distinctions, why does Zhaozhou (Chan Master Zhaozhou Congshen) use three different methods to receive different people?' Chan Master Yuanzhao said: 'Entering the water, you see a tall person.' The monk said: 'But I still don't understand.' Chan Master Yuanzhao said: 'What can be done if you call and he doesn't turn his head?' The monk asked: 'What is the mind transmitted from ancestor to ancestor?' Chan Master Yuanzhao said: 'Three stars circle the moon palace.' The monk said: 'If I understand it this way, is it okay?' Chan Master Yuanzhao said: 'Bole briefly lowers his whip, and a clumsy horse boasts of being an eight-駿.' The monk asked: 'What is the first meaning (paramārtha, the highest truth)?' Chan Master Yuanzhao said: 'A hundred shattered pieces.' Then he said: 'Who can set foot on the summit of Lanka Peak? Not a drop of water can leak through before Shaoshi Rock. At this very moment, the yellow-headed old man (referring to the Buddha) opens his mouth, and the blue-eyed barbarian monk (referring to Bodhidharma) opens his eyes. Although this is so, things are not absolute. Fortunately, the ancient sages still have the second gate of meaning, which can be used to talk about things from east to west with everyone. Therefore, it is said, spring is born, summer grows, autumn falls, and winter withers. The four seasons change and revolve on a long journey. The foolish give rise to the mind of this and that, while the enlightened have no difference in taste.' After a long pause, he said: 'The iron ox of Shaanxi swallows the elephant, and the Buddha of Jiazhou hides in the lotus root silk.' He also said: 'The spring breeze sings in the ancient trees, and the morning mist locks the cold waves. Everything is revealed, and the revelation is also mixed up. Look, what is it directly? But what can be done when the clear-eyed man has no mortar and pestle, unable to spit it out or chew it through?' He shouted and stepped down from the seat. He also said: 'The towering Shaoshi Mountain eternally guards the peaks, sometimes held out from the clouds, sometimes covered in mist, sometimes'

突在目前。有口道不得。被人喚作壁觀胡僧。諸仁者。作么生免得此過。休休不如且持課。良久曰。一元和二彌陀三釋迦。自余是什麼碗脫丘參。又曰。露滴庭莎風鳴古檜。皓月瀉千峰寒色。清淮流萬頃波濤。於此薦得與諸人截斷眾流。若也未然不免隨波逐浪。譬如河中水。湍流競奔逝。各各不相知。諸法亦如是。遂拈拄杖曰。拄杖子是諸法是相知不相知。若相知早被知縛。若不相知憑何指注。卓一下曰。知之一字眾妙之門。復曰。錯下座。富鄭公素慕宗風。初于少林見之值升座。以目左右顧視大眾。公因有省。及晚年致政居洛。重師道渴思扣問。遂請住招提。伺師入境躬出迓之。臨登車司馬溫公適至問。相公何往。鄭公云。接新招提颙禪師。溫公云。某亦同去。於是聯鏕出郭候于郵亭。久之忽見數十夫荷擔問之。荷擔者應云。招提和尚行李。溫公遂索馬先歸。鄭公云。要見華嚴何故先返。溫公云。已見他了遂先還。公獨候之。既至益加敬重。因迎居后苑晨夕參叩。富公每有談論。師輒以為非。而公說理未已。師一日謂富公曰。待得山僧豎點頭即是也。自是公有所言。師輒搖首未曾有所答。忽一日中夜公忽省徹遽往叩門。師已閉關而寢。聞其聲即呼曰。相公且喜大事了畢。夜深更不啟關晨朝相見。至曉往見之。師遙見

公來。未交一談已點頭矣。富公喜甚。時圓照方奉詔住慧林。公以詩寄謝曰。因見颙師悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。

潤州金山法印善寧禪師江州人。受業于甘露寺。至圓照禪師法席。師資機感緣如夙契。戮力贊弼以揚法化。出世萬壽規矩嚴肅。躬己力行眾無不服。上堂僧問。天皇也恁么道龍潭也恁么道。未審和尚作么生道。師曰。手握白玉鞭。驪珠盡擊碎。云退身有分。師曰。知過必改。問如何是祖師西來意。師曰。秤尾無星。云未審此意如何。師曰。斗方有底。云如何是佛。師曰。眉如初月眼似流星。云如何是法。師曰。義列交羅星分大野。云如何是僧。師曰。古貌棱層。丈夫意氣。問竿木隨身逢場作戲。今朝選佛場開請師方便。師曰。文不加點。云可謂古今罕聞。師曰。且道是什麼題目。僧擬議。師便打。乃顧視左右曰。古人道。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在身覺觸。在意攀緣。雖然如是。只見錐頭利。不見鑿頭方。若是萬壽即不然。有眼覷不見。有耳聽不聞。有鼻不知香。有舌無談論。有身不覺觸。有意不攀緣。一念相應六根解脫。敢問諸禪德。且道與前來是同是別。莫有具眼衲僧出來通個訊息。若無復為諸人重重注破。放開則私通車馬。捏聚則高下

【現代漢語翻譯】現代漢語譯本：

（富）公來了。還沒正式交談，（圓照禪師）就已經點頭認可了。富公非常高興。當時圓照禪師正奉旨住在慧林寺。富公寫詩寄去表示感謝，詩中說：『因為見到颙（yóng）師而悟入甚深，彷彿是因緣際會得到了老師的心傳。東南一帶不必再說江山遙遠，（因為）面對（圓照禪師的）靈光和妙音。』（颙師，指圓照禪師的老師。）

潤州金山法印善寧禪師，是江州人。在甘露寺接受教育。到圓照禪師的門下，師徒之間的機緣感應如同前世的約定。他盡心盡力地輔佐圓照禪師，以弘揚佛法教化。善寧禪師住持萬壽寺后，寺規嚴肅。他以身作則，身體力行，眾人都很信服。上堂說法時，有僧人問道：『天皇道吾禪師也這麼說，龍潭崇信禪師也這麼說，不知道和尚您怎麼說？』善寧禪師說：『手中握著白玉鞭，將驪龍的寶珠全部擊碎。』僧人說：『退身也有我的本分。』善寧禪師說：『知道過錯就一定要改正。』（驪珠，比喻珍貴的佛法。）

（有僧人）問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』善寧禪師說：『秤桿的末端沒有星。』（秤尾無星，比喻無法衡量，不可思議。）僧人說：『不知道這是什麼意思？』善寧禪師說：『斗的底部是實在的。』（斗方有底，比喻真實不虛。）僧人問：『什麼是佛？』善寧禪師說：『眉毛像初升的月亮，眼睛像流動的星星。』僧人問：『什麼是法？』善寧禪師說：『義理排列得像星羅棋佈，星辰分佈在廣闊的原野。』僧人問：『什麼是僧？』善寧禪師說：『古樸的外貌棱角分明，有大丈夫的氣概。』

（有僧人）問：『竹竿木頭隨身帶著，逢場作戲。今天選佛場開啟，請老師開示方便之門。』善寧禪師說：『文章不用修改。』（文不加點，比喻直指人心，不假修飾。）僧人說：『這可以說是古今罕見。』善寧禪師說：『且說說這是什麼題目？』僧人猶豫不決。善寧禪師就打了他。於是環顧左右說：『古人說，在眼睛就叫做見，在耳朵就叫做聞，在鼻子就叫做嗅香，在舌頭就叫做談論，在身體就叫做感覺觸碰，在意識就叫做攀緣。雖然是這樣，只看見錐子的尖利，卻看不見鑿子的方正。如果是萬壽寺（的宗旨）就不是這樣，有眼睛也看不見，有耳朵也聽不見，有鼻子也不知道香，有舌頭也沒有談論，有身體也不感覺觸碰，有意識也不攀緣。一念相應，六根解脫。敢問各位禪德，且說說這與之前所說的是相同還是不同？莫非有明眼的衲僧出來通個訊息。如果沒有，我就再為各位重重地註釋破開。放開就如同私通車馬，捏合起來就分高下。』（六根，指眼、耳、鼻、舌、身、意。衲僧，指僧人。）

【English Translation】 English version:

When Lord (Fu) arrived, (Yuanzhao Chan Master) nodded in agreement even before a formal conversation took place. Lord Fu was overjoyed. At that time, Yuanzhao Chan Master was residing at Huilin Temple by imperial decree. Lord Fu sent a poem to express his gratitude, saying: 'Because I saw Master Yong, I attained profound understanding, as if by karmic connection I received the transmission of the teacher's heart. There is no need to speak of the remoteness of the rivers and mountains in the southeast, (because) I face (Yuanzhao Chan Master's) spiritual light and wondrous sound.' (Master Yong refers to Yuanzhao Chan Master's teacher.)

Chan Master Fayin Shanning of Jinshan Temple in Runzhou was from Jiangzhou. He received his education at Ganlu Temple. When he came to Yuanzhao Chan Master's Dharma seat, the karmic connection between teacher and disciple was like a predestined agreement. He devoted himself to assisting Yuanzhao Chan Master in propagating the Dharma and teaching. After Chan Master Shanning became the abbot of Wanshou Temple, the temple rules were strict. He led by example, practicing diligently, and everyone was convinced.

During an Dharma talk, a monk asked: 'Tianhuang Daowu Chan Master said it this way, and Longtan Chongxin Chan Master also said it this way. I wonder, how does the Abbot say it?' Chan Master Shanning said: 'Holding a white jade whip in hand, I shatter all the pearls of the black dragon.' The monk said: 'Retreating also has my share.' Chan Master Shanning said: 'Knowing one's faults, one must correct them.' (Black dragon pearls are a metaphor for precious Dharma.)

(A monk) asked: 'What is Bodhidharma's intention in coming from the West?' Chan Master Shanning said: 'The end of the steelyard has no star.' (The end of the steelyard has no star, a metaphor for immeasurable, inconceivable.) The monk said: 'I don't know what this means?' Chan Master Shanning said: 'The bottom of the dipper is real.' (The bottom of the dipper is real, a metaphor for true and not false.) The monk asked: 'What is Buddha?' Chan Master Shanning said: 'Eyebrows like the crescent moon, eyes like flowing stars.' The monk asked: 'What is Dharma?' Chan Master Shanning said: 'The meanings are arranged like stars in the sky, the stars are distributed in the vast wilderness.' The monk asked: 'What is Sangha?' Chan Master Shanning said: 'An ancient appearance with distinct features, possessing the spirit of a great man.'

(A monk) asked: 'Carrying a bamboo pole and wood with me, acting according to the occasion. Today, the field for selecting Buddhas is open, please, teacher, open the door of expedient means.' Chan Master Shanning said: 'The writing needs no correction.' (The writing needs no correction, a metaphor for directly pointing to the human heart, without false adornment.) The monk said: 'This can be said to be rare in ancient and modern times.' Chan Master Shanning said: 'Then tell me, what is the topic?' The monk hesitated. Chan Master Shanning then struck him. Then he looked around and said: 'The ancients said, in the eyes it is called seeing, in the ears it is called hearing, in the nose it is called smelling fragrance, on the tongue it is called talking, in the body it is called feeling touch, in the mind it is called clinging. Although it is like this, one only sees the sharpness of the awl, but does not see the squareness of the chisel. If it is Wanshou Temple (the principle) is not like this, having eyes one cannot see, having ears one cannot hear, having a nose one does not know fragrance, having a tongue there is no talking, having a body one does not feel touch, having a mind one does not cling. One thought in accordance, the six senses are liberated. I dare to ask all of you Chan practitioners, tell me, is this the same or different from what was said before? Perhaps there is a clear-eyed monk who can communicate the message. If not, I will again annotate and break it open for everyone. Letting go is like illicitly passing carriages and horses, gathering together distinguishes high and low.' (Six senses refer to eye, ear, nose, tongue, body, and mind. A monk refers to a monk.)

不存。若是慣戰作家。一任是非貶剝。又曰。撮玄機于掌上。掛古鑑於臺前。有何妖孽誰敢當御。可謂昭昭法界自他而境智全收。歷歷真源彼此而聖凡俱寂。以此而推。僧堂佛殿對現色身。廚庫三門共揚斯事。但請拗折拄杖向目前參取。又曰。若也談禪說道。便見有生有滅。更乃舉揚古今。大似不觀時節。昨夜風雨瀟瀟。今朝頓除煩熱。到此善能參詳。達磨迷是不別。又曰。盡大地未嘗有一人真正舉揚宗教。若有一人。舉揚宗教。盡大地人並須铓鋒結舌。莫是教諸人杜絕見聞契合斯道也無。如此見解譬如螢火燒須彌山。經塵沙劫終不能著。殊不知古聖垂示只要後人眼正。眼正達者實謂古今罕聞。光前絕後。放行言言見諦句句明宗。收來眼眼從方明明側立。向什麼處見古人。良久曰。須知海岳歸明主。未信乾坤別有天。

睦州廣靈佛印希祖禪師。處州周氏子。上堂曰。靈光鑒徹物我全收。照體獨存前後俱絕。由是無為變化應量千差。托質殊分混同一性。故我元首明哉股肱良哉。法以時遇道在中興。建大法幢作大佛事。足可稱揚。所以正觀絕跡名相互分。寂聽非聞圓音普應。霜鐘露鼓主伴交參。寶殿瓊樓聽說斯顯。六街三市遍處莊嚴。柳陌花衢寅昏佛事。聖凡交會士庶鏘鏘。帝網圓融虛明互照。何必南方獨邁遍扣諸

【現代漢語翻譯】現代漢語譯本：不成立。如果是慣於爭鬥的作家，任憑他人評判是非，進行貶低和剝削。又說：『將玄妙的機要掌握在手掌上，將古老的鏡子懸掛在臺前。』有什麼妖魔鬼怪敢於抵擋？這可以說是明明白白地在法界中，自身與他人的境界和智慧全部收攝。清清楚楚地在真源中，彼此以及聖人與凡人都寂然不動。由此推論，僧堂佛殿對現色身，廚房倉庫三門共同宣揚此事。但請扭斷手中的拄杖，向眼前參究領悟。又說：『如果談論禪，講述道理，便會看到有生有滅。更進一步地舉揚古今，很像是不看時節。』昨夜風雨瀟瀟，今朝頓時消除煩熱。到此如果能夠善於參詳，達摩的迷惑與不迷惑就沒有區別。又說：『整個大地未曾有一個人真正地舉揚宗教。如果有一個人舉揚宗教，整個大地的人都必須鋒芒挫敗，閉口不言。』莫非是教導人們杜絕見聞，契合這個道理嗎？如此見解譬如螢火蟲想要燒掉須彌山，經過塵沙劫也終究不能成功。殊不知古代聖賢的垂示，只要後人眼光端正。眼光端正，通達的人，實在是古今罕見，光前絕後。放開時，言語都見真諦，句句都明宗旨；收回時，眼光處處合方，明明正立。向什麼地方去見古人？良久說道：『須知海岳歸於英明的君主，不要相信天地間還有另外的天。』睦州廣靈佛印希祖禪師（睦州廣靈佛印希祖禪師），處州周氏之子。上堂說法：『靈光照鑒透徹，物與我全部收攝。照體獨立存在，前後都斷絕。因此無為而變化，應量而有千差萬別。依託的質地不同而有殊異的區分，混合起來又同一本性。』所以我的元首英明啊，股肱賢良啊！佛法因時而遇，道義在中興。建立大法幢，做大佛事，足可稱揚。所以正觀斷絕行跡，名稱相互區分。寂靜的聽聞不是用耳朵聽，圓滿的聲音普遍應和。霜鐘與露鼓，主與伴相互交參。寶殿與瓊樓，聽說這些就顯現。六街三市，到處都莊嚴。柳陌花衢，從寅時到昏時都在做佛事。聖人與凡人交會，士人與庶民和諧。帝網圓融，虛空光明相互照耀。何必南方獨樹一幟，普遍叩問諸方？

【English Translation】 English version: It does not exist. If it is a battle-hardened writer, let others judge right and wrong, and carry out belittling and exploitation. It is also said: 'Grasp the mysterious secrets in the palm of your hand, and hang the ancient mirror in front of the platform.' What demons and monsters dare to resist? This can be said to be clearly and plainly in the Dharma realm, with one's own and others' realms and wisdom all encompassed. Clearly and distinctly in the true source, both self and other, as well as sages and ordinary people, are all still and unmoving. From this it can be inferred that the monks' hall and Buddha hall manifest the physical body, and the kitchen, warehouse, and three gates jointly proclaim this matter. But please break the staff in your hand and investigate and comprehend it before your eyes. It is also said: 'If you talk about Chan and explain the principles, you will see that there is birth and death. Furthermore, to praise the past and present is very much like not observing the seasons.' Last night the wind and rain were torrential, and this morning the vexation and heat were immediately eliminated. If you can skillfully contemplate this, there is no difference between Damo's delusion and non-delusion. It is also said: 'Throughout the entire earth, there has never been a person who truly promoted religion. If there is one person who promotes religion, all the people on earth must have their sharp edges blunted and their mouths shut.' Is it perhaps teaching people to cut off seeing and hearing and to be in accord with this principle? Such a view is like a firefly trying to burn Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology), and after countless kalpas (kalpas: an immense period of time) of dust and sand, it will ultimately not succeed. Little do they know that the ancient sages' instructions only require later generations to have correct vision. Those with correct vision and understanding are truly rare in ancient and modern times, bringing glory to the past and surpassing future generations. When released, words reveal the truth, and every sentence clarifies the essence; when retracted, the eyes are everywhere in accordance with the square, clearly and upright. Where do you go to see the ancients? After a long silence, he said: 'You must know that the seas and mountains belong to the wise ruler, and do not believe that there is another heaven and earth.' Chan Master Foyin Xizu of Guangling, Muzhou (Chan Master Foyin Xizu of Guangling, Muzhou), was a son of the Zhou family of Chuzhou. Ascending the hall to preach, he said: 'The spiritual light shines through, encompassing all things and self. The illuminating body exists independently, cutting off both before and after. Therefore, there is effortless transformation, and in response to capacity, there are thousands of differences. The qualities relied upon are different and have distinct distinctions, but when mixed together, they are of the same nature.' Therefore, my head is wise, and my limbs are virtuous! The Dharma is encountered in due time, and the Way is in the midst of revival. Establishing the great Dharma banner and doing great Buddha deeds is worthy of praise. Therefore, correct contemplation cuts off traces, and names are mutually distinguished. Silent listening is not listening with the ears, and the perfect sound universally responds. The frost bell and dew drum, the host and guest, mutually participate. The treasure hall and jade pavilion, hearing these, they appear. The six streets and three markets are all adorned. The willow paths and flower lanes are doing Buddha deeds from dawn to dusk. Sages and ordinary people meet, and scholars and commoners are harmonious. The net of Indra (Indra: a deity in Buddhism) is perfectly fused, and emptiness and light mutually illuminate. Why must the South stand alone, and universally inquire of all directions?

門歷涉艱辛。是非未決。而今重重華藏無盡法門。觸目見成何須擬議。然雖如是鈍置祖風。良久曰。九年少室誰知已。一句流通萬古傳。又示眾曰。嚴陵臺畔七里灘頭。直須釣鰲釣鯨。豈止捷鰕捷蜆。隨流放曠任性浮沉。停舟月上波心。舉棹漚生水面。敢問大眾。不觸波瀾一句作么生會。良久曰。時人只看絲綸上。不見蘆花對蓼江。

壽州資壽圓澄巖禪師。僧問。大藏教中還有奇特事也無。師曰。只恐汝不信。云如何即是。師曰。黑底是墨黃底是紙。曰謝師答話。師曰。領取鉤頭意。莫認定盤星。乃曰。云生谷口月滿長川。樵父斫深園。漁翁釣沙島。到這裡便是吳道子張僧繇。亦無爾下手處。良久曰。歸堂問取聖僧去。下座。又曰。乾坤肅靜海晏河清。風不鳴條雨不破塊。春生夏長秋收冬藏。這個是世間法。作么生是佛法。良久曰。欲得不招無間業。莫謗如來正法輪。珍重。又上堂。良久曰。宗乘妙訣即今為說。山高水深寒風凜冽。祖師西來道個休歇。敢問諸人。作么生是休歇處。還會么。寒則圍爐座。閑時任性眠。

太平州隱靜守儼禪師。僧問。摩騰入漢藏教分明。達磨西來有何意旨。師曰。我法妙難思。龍天盡歸向。云未審祖意教意是同是別。師曰。兩彩一賽。云一言歸有道萬象自無心。師曰。猶較

【現代漢語翻譯】現代漢語譯本：門外經歷諸多艱辛，是非曲直尚未定論。而今這重重疊疊、無盡無邊的華藏世界法門，觸目所及皆是現成，又何須再去猜測議論？雖然如此，卻也容易埋沒祖師的遺風。停頓片刻后說：『九年面壁少室山，有誰真正瞭解？一句真言流傳，萬古不朽。』又向大眾開示說：『嚴陵臺邊的七里灘上，就應該垂釣大魚巨鯨，豈止是捕捉小蝦小蟹？』隨波逐流，放任自在，任憑心性漂浮沉沒。船停泊時，明月倒映在水面；搖動船槳時，水面泛起水泡。請問各位，對於『不觸波瀾』這一句，該如何理解？停頓片刻后說：『世人只看重釣竿上的絲線，卻看不到蘆花與蓼江相互輝映的美景。』壽州資壽圓澄巖禪師。有僧人問道：『大藏經中還有什麼特別之處嗎？』禪師說：『只怕你不相信。』僧人問：『如何才是特別之處？』禪師說：『黑色的地方是墨，黃色的地方是紙。』僧人說：『感謝師父的回答。』禪師說：『領會我話中的意思，不要只認死理。』於是開示說：『雲彩在山谷口升起，月光灑滿長長的河流。樵夫在深深的園林里砍柴，漁翁在沙洲上垂釣。』到了這種境界，即使是吳道子、張僧繇這樣的丹青聖手，也無從下手。停頓片刻后說：『回去問問聖僧吧。』說完便走下禪座。又說：『天地肅靜，四海昇平，風不搖動樹枝，雨不損壞土塊。春天生長，夏天滋長，秋天收穫，冬天儲藏。』這些是世間法，那麼什麼是佛法呢？停頓片刻后說：『想要不招致無間地獄的業報，就不要誹謗如來的正法法輪。』珍重！又登上禪座，停頓片刻后說：『宗門的精妙訣竅，現在就為你們說破。山高水深，寒風凜冽，祖師西來，是爲了教人止息妄念。』請問各位，什麼是止息妄念的地方？你們明白嗎？寒冷的時候就圍著火爐坐，空閑的時候就隨性安眠。太平州隱靜守儼禪師。有僧人問道：『摩騰入漢，翻譯佛經，道理分明。達磨祖師西來，又有什麼特別的用意？』禪師說：『我的佛法玄妙難思，龍天護法都歸順向往。』僧人問：『不知祖師的意旨和佛經的教義，是相同還是不同？』禪師說：『兩樣色彩，一次比賽。』僧人說：『一句話歸於正道，萬象自然無心。』禪師說：『還差得遠呢。』

【English Translation】 English version: Having experienced many hardships outside the gate, the rights and wrongs are yet to be decided. Now, these layers upon layers, the endless Dharmas of the Avatamsaka world, are all readily apparent, so why speculate and discuss further? Although this is so, it is easy to bury the ancestral style. After a moment of silence, he said: 'Who truly understands the nine years of facing the wall at Shaoshi Mountain? A single true word circulates, enduring for ten thousand ages.' He further instructed the assembly: 'At the Seven Mile Beach beside Yanling Terrace, one should be fishing for great fish and whales, not just catching small shrimp and crabs.' Drifting with the current, being free and unrestrained, allowing the mind to float and sink. When the boat is anchored, the bright moon is reflected on the water surface; when the oar is moved, bubbles appear on the water. May I ask everyone, how should one understand the phrase 'without touching the waves'?' After a moment of silence, he said: 'People only value the silk thread on the fishing rod, but they do not see the beautiful scenery of reeds and smartweed reflecting each other on the river.' Zen Master Yuan Cheng of Zishou Temple in Shouzhou. A monk asked: 'Are there any special things in the Great Treasury of Teachings?' The Master said: 'I'm just afraid you won't believe it.' The monk asked: 'What is special?' The Master said: 'The black part is ink, and the yellow part is paper.' The monk said: 'Thank you, Master, for your answer.' The Master said: 'Grasp the meaning of my words, don't be dogmatic.' Then he instructed: 'Clouds rise from the valley entrance, and moonlight fills the long river. The woodcutter chops wood in the deep garden, and the fisherman fishes on the sandbar.' Reaching this state, even masters of painting like Wu Daozi and Zhang Sengyao would have no way to start. After a moment of silence, he said: 'Go back and ask the Holy Monk.' After saying that, he stepped down from the seat. He also said: 'Heaven and earth are solemn and peaceful, the seas are calm, and the rivers are clear. The wind does not shake the branches, and the rain does not damage the soil. Spring grows, summer flourishes, autumn harvests, and winter stores.' These are worldly dharmas, so what is the Buddha-dharma? After a moment of silence, he said: 'If you want to avoid the karma of the Avici Hell, do not slander the True Dharma Wheel of the Tathagata.' Treasure this! He ascended the seat again, paused for a moment, and said: 'The wonderful secret of the Zen school, I will now reveal to you. The mountains are high, the waters are deep, and the cold wind is biting. The Patriarch came from the West to teach people to cease deluded thoughts.' May I ask everyone, what is the place to cease deluded thoughts? Do you understand? When it's cold, sit around the stove, and when you're free, sleep as you please.' Zen Master Shou Yan of Yin Jing Temple in Taiping Prefecture. A monk asked: 'When Matanga entered Han and translated the scriptures, the principles were clear. What was the special intention of Bodhidharma's coming from the West?' The Master said: 'My Dharma is profound and difficult to fathom, and the dragon gods all return and aspire to it.' The monk asked: 'I don't know if the Patriarch's intention and the teachings of the scriptures are the same or different?' The Master said: 'Two colors, one competition.' The monk said: 'One word returns to the right path, and all phenomena are naturally without intention.' The Master said: 'Still far from it.'

些子。問達磨大士相逢如何話會。師曰。罕遇作家。云若非朝宰知音。和尚焉肯拈出。師曰。金錘影動寶劍光寒。乃曰。春云春雨萬物敷榮。暖日和風巖花競秀。青山疊疊澗水澄澄。達磨迷逢切忌說破。復曰。若人點撿得出。山僧今日話墮。以拄杖擊禪床下座。又曰。一法不通萬緣方透。若也於斯明得。眼睛穿過鐵圍山。一口吸盡大海水。乃一喝曰。大海水已吸盡了也。魚龍向什麼處安身立命。眾中莫有興運慈悲者么。出來救取龍王。若也不能氣急殺人。雖然如是事無一向。山僧不免為諸人說道理。不見先聖云。究竟涅槃常寂滅相終歸於空。一翳在眼空花遍界。翳若不消不出門知天下事。翳若消盡始知庵內人不見庵外事。若能如是方解穩坐。十二時中一任受用。如或未然。久立珍重。

秀州本覺法真守一禪師。姓沈氏江陰人。幼慕空門。圓照居瑞光時遂投出家。更不他游。晨夕參叩頓悟宗旨。出世說法。僧問。選佛選官應在。我祖席登科事若何。師曰。大鵬展翼天衢遙。巨鰲轉身海水窄。僧云。夫子家聲遺舊業。法王基緒得中興。師曰。后五日看。僧云。且道昔日今時是同是別。師曰。一言已出。問春氣已隨紅雨散。薰風初度綠陰涼。學人借問西來意。乞師方便為敷揚。師曰。分明舉似大眾。云可謂一句截流萬

【現代漢語翻譯】現代漢語譯本些子。問：如果與達磨大師相逢，該如何交談？師父說：'難得遇到行家。'（罕遇作家：指很少遇到真正懂得禪的人。）問：'如果不是朝廷重臣這樣的知音，和尚您怎麼肯說出來呢？'師父說：'金錘揮動，光芒閃耀；寶劍出鞘，寒氣逼人。'（金錘影動寶劍光寒：比喻禪機鋒利。）於是說：'春天的云，春天的雨，萬物繁榮生長；溫暖的陽光，柔和的風，山巖上的花競相開放。青山重重疊疊，澗水清澈澄明。遇到達磨，切忌說破。'（達磨迷逢切忌說破：指禪的真諦不可言傳。）又說：'如果有人能夠辨別得出，山僧我今天就說錯了話。'用拄杖敲擊禪床，然後下座。又說：'如果一種法門都不能通達，那麼萬種因緣才能通透。如果能夠明白這個道理，眼睛就能穿過鐵圍山，一口氣吸盡大海水。'（鐵圍山：佛教宇宙觀中的山名，象徵障礙。一口吸盡大海水：比喻頓悟。）於是大喝一聲說：'大海水已經吸盡了！魚龍到什麼地方安身立命呢？'（魚龍：比喻眾生。）大眾之中難道沒有發大慈悲心的人嗎？出來救救龍王！（龍王：比喻眾生之首。）如果不能，（龍王）就要被氣死了。雖然是這樣，事情沒有絕對的。山僧我不免為大家說說道理。不見先賢說過嗎？'究竟涅槃，常寂滅相，最終歸於空。'（究竟涅槃常寂滅相終歸於空：佛教的核心教義，指最終的解脫是空性。）'一隻眼睛裡有了翳障，空花就遍佈整個世界。'（一翳在眼空花遍界：比喻因為內心的迷惑，而產生對世界的錯誤認知。）如果翳障不消除，不出門也知道天下事。（翳若不消不出門知天下事：比喻雖然不出門，但因為有智慧，所以瞭解一切。）如果翳障消除了，才知道庵內的人看不見庵外的事。（翳若消盡始知庵內人不見庵外事：比喻只有消除內心的迷惑，才能真正認識到世界的真相。）如果能夠這樣，才能安穩地坐著，十二時辰都能夠自由自在地受用。如果還不能這樣，那麼就請各位久立珍重吧。秀州本覺法真守一禪師，姓沈，是江陰人。從小就嚮往佛門。圓照禪師在瑞光寺的時候，他就去投靠出家，不再去其他地方遊歷。早晚參拜請教，終於頓悟了禪宗的宗旨。後來出世說法。有僧人問：'選拔佛和選拔官都在應試，那麼我祖師的席位登科這件事又該如何理解呢？'（選佛選官應在。我祖席登科事若何：比喻禪宗的傳承和開悟。）師父說：'大鵬展開翅膀，通往天空的道路遙遠；巨大的鰲魚轉身，海水也顯得狹窄。'（大鵬展翼天衢遙。巨鰲轉身海水窄：比喻禪師的境界高遠。）僧人說：'夫子的家風繼承了舊業，法王的基業得到了中興。'（夫子家聲遺舊業。法王基緒得中興：比喻禪師繼承了先輩的傳統，並且發揚光大。）師父說：'過五天再看。'僧人說：'那麼請問，過去和現在是相同還是不同呢？'師父說：'一句話已經說出來了。'問：'春天的氣息已經隨著紅雨消散，溫暖的風剛剛吹過，綠色的樹蔭涼爽宜人。學人想請問西來的意義，請師父方便開示。'（西來意：指禪宗的宗旨。）師父說：'分明地告訴大眾。'說：'可以說是一句話截斷萬流。'

【English Translation】 English version A little bit. Question: If you meet the Great Master Bodhidharma (達磨大士), how should you converse with him? The Master said: 'Rarely do you encounter a master.' (罕遇作家: meaning rarely encountering someone who truly understands Zen.) Question: 'If it weren't for a connoisseur like a high-ranking official, would the monk be willing to reveal it?' The Master said: 'The golden hammer moves, its light flashes; the precious sword is drawn, its coldness pierces.' (金錘影動寶劍光寒: Metaphor for the sharpness of Zen insights.) Then he said: 'Spring clouds, spring rain, all things flourish; warm sun, gentle breeze, rock flowers compete in beauty. Green mountains layer upon layer, clear streams are limpid. When encountering Bodhidharma, be careful not to speak it out.' (達磨迷逢切忌說破: Refers to the truth of Zen being beyond words.) He further said: 'If someone can discern it, this mountain monk will have spoken wrongly today.' He struck the Zen platform with his staff and descended. He also said: 'If one dharma (法) does not penetrate, then myriad conditions (萬緣) can be penetrated. If you understand this, your eyes will pierce through the Iron Ring Mountains (鐵圍山), and you can swallow the entire ocean in one gulp.' (鐵圍山: Mountains in Buddhist cosmology, symbolizing obstacles. 一口吸盡大海水: Metaphor for sudden enlightenment.) Then he shouted: 'The ocean has already been swallowed! Where can the fish and dragons (魚龍) find a place to settle and live?' (魚龍: Metaphor for sentient beings.) Among you, is there anyone who can arouse great compassion? Come forth and save the Dragon King!' (龍王: Metaphor for the leader of sentient beings.) If you cannot, (the Dragon King) will be angered to death. Although it is so, things are not absolute. This mountain monk cannot avoid speaking the truth for everyone. Haven't the ancient sages said: 'Ultimate Nirvana (究竟涅槃), the state of constant stillness and extinction (常寂滅相), ultimately returns to emptiness (空).' (究竟涅槃常寂滅相終歸於空: Core Buddhist teaching, referring to ultimate liberation as emptiness.) 'If there is a film in one's eye (一翳在眼), empty flowers (空花) will fill the entire world (遍界).' (一翳在眼空花遍界: Metaphor for the false perception of the world due to inner delusion.) If the film is not removed, without going out, you will know the affairs of the world. (翳若不消不出門知天下事: Metaphor for understanding everything through wisdom even without going out.) If the film is removed, you will know that the person inside the hermitage does not see the affairs outside the hermitage. (翳若消盡始知庵內人不見庵外事: Metaphor for truly recognizing the truth of the world only by eliminating inner delusion.) If you can be like this, then you can sit steadily and enjoy yourself freely at all times. If you are not yet like this, then please stand for a long time and take care. Zen Master Shouyi (守一禪師) of Benjue (本覺) Temple in Xiuzhou (秀州), whose Dharma name was Fazhen (法真), was from Jiangyin (江陰) and his surname was Shen (沈). From a young age, he yearned for the Buddhist path. When Zen Master Yuanzhao (圓照禪師) was at Ruiguang (瑞光) Temple, he went to join him and become a monk, and did not travel elsewhere. He paid respects and sought instruction morning and evening, and finally had a sudden enlightenment of the Zen school's principles. Later, he came forth to teach the Dharma. A monk asked: 'Selecting Buddhas and selecting officials both involve examinations. How should we understand the matter of my ancestral seat passing the imperial examination?' (選佛選官應在。我祖席登科事若何: Metaphor for the transmission and enlightenment of Zen.) The Master said: 'The roc spreads its wings, the road to the sky is far; the giant Ao (鰲) turns its body, the sea seems narrow.' (大鵬展翼天衢遙。巨鰲轉身海水窄: Metaphor for the Zen master's high and far-reaching state.) The monk said: 'The family tradition of the master has inherited the old ways, and the foundation of the Dharma King has been revived.' (夫子家聲遺舊業。法王基緒得中興: Metaphor for the Zen master inheriting the traditions of his predecessors and carrying them forward.) The Master said: 'Look again in five days.' The monk said: 'Then, please tell me, are the past and present the same or different?' The Master said: 'A word has already been spoken.' Question: 'The spring air has already dissipated with the red rain, the warm wind has just passed, and the green shade is cool and pleasant. The student would like to ask about the meaning of the coming from the West (西來意), please Master conveniently explain it.' (西來意: Refers to the purpose of Zen.) The Master said: 'Clearly tell the assembly.' Said: 'It can be said that one sentence cuts off ten thousand streams.'

機頓削。師曰。筑著磕著作么生道。云落落清規今古同。相逢會有知音舉。師曰。不妨伶利。問離群獅子踞地全威。不露爪牙愿聞哮吼。師曰。大家著力。云當年盧老曾饒舌。今日親聞第一機。師曰。腳根下事作么生。云寶杖撥開千聖眼。當場辨取火中蓮。師曰。果然作家。乃曰。此一法印非有所傳。曠劫佩持不從人得。包六虛而無外。渾十世以同時。全提則佛祖蹤沈。放下則聖凡交起。昭昭日用森羅頓現於靈光。蕩蕩目前彼此無分于實際。雖廓然泯跡。流通於無量義門。闃爾無依。迥超於一切智地。非文字相離見聞緣。諸乘由是莫能詮。列祖於斯提不起。此日人天既集不可徒然。略于建化門中普示諸人。各請端心正視。乃顧左右曰。還見么。若恁么承當得。便乃機衡在握同歸閫外之權。剎海澄波共助寰中之化。珍重。又曰。諸人知有道不得。山僧道得不知有。且道此兩語是一理是二義。若人定當得出。許爾頂門眼正參。又曰。本分相見不在如何。撩起便行猶為鈍漢若也分賓分主。俱爲念話杜家。更乃說妙談玄。不當宗門苗裔。山僧恁么道已是雪上加霜。汝等諸人。更擬覓個什麼。以拄杖一時趁下。

潤州甘露傳祖仲宣禪師上堂曰。建立宗乘群魔屏跡。播揚大事三藏忘言。況阿逸多未離兜率。黃面老已滅拘尸。

【現代漢語翻譯】現代漢語譯本：機頓削。禪師說：『筑著磕著作么生道？』（筑著磕著，如何表達？）那僧人說：『落落清規今古同，相逢會有知音舉。』（清規戒律自古至今都一樣，相逢時自有知音來領會。）禪師說：『不妨伶利。』（不妨你伶俐。）問：『離群的獅子踞地，全身充滿威嚴，不露出爪牙，希望聽聞它的吼聲。』禪師說：『大家著力。』（大家努力體會。）那僧人說：『當年盧老曾饒舌，今日親聞第一機。』（當年盧老饒舌，今日親身領悟第一玄機。）禪師說：『腳根下事作么生？』（腳跟下的事如何？）那僧人說：『寶杖撥開千聖眼，當場辨取火中蓮。』（寶杖撥開了千聖的眼睛，當場辨認出火中的蓮花。）禪師說：『果然作家。』（果然是內行。）於是禪師說：『此一法印非有所傳，曠劫佩持不從人得。』（這一個法印並非有什麼傳承，曠劫以來佩戴，不是從別人那裡得到的。）『包六虛而無外，渾十世以同時。』（包容六合而無外，融合十世于同一時間。）『全提則佛祖蹤沈，放下則聖凡交起。』（完全提起則佛祖的軌跡沉沒，放下則聖人和凡夫交織在一起。）『昭昭日用森羅頓現於靈光，蕩蕩目前彼此無分于實際。』（明明白白的日常運用，森羅萬象頓時顯現在靈光之中，坦坦蕩蕩的眼前，彼此沒有分別于實際。）『雖廓然泯跡，流通於無量義門，闃爾無依，迥超於一切智地。』（雖然空曠寂滅，流通於無量義門，寂靜無依，遠遠超越於一切智慧之地。）『非文字相離見聞緣，諸乘由是莫能詮。』（不是文字相，遠離見聞的因緣，各種乘法因此都不能詮釋。）『列祖於斯提不起，此日人天既集不可徒然。』（歷代祖師於此提不起，今日人天既然聚集，不可白白浪費。）『略于建化門中普示諸人，各請端心正視。』（略微在建化門中普遍開示諸位，請各位端正心念，正視。）於是顧視左右說：『還見么？』（看見了嗎？）『若恁么承當得，便乃機衡在握同歸閫外之權，剎海澄波共助寰中之化。』（如果這樣能夠承擔，便是掌握了權柄，共同迴歸閫外的權力，剎海澄波，共同輔助寰宇之化。）『珍重。』又說：『諸人知有道不得，山僧道得不知有。』（各位知道有卻說不出來，老僧說得出來卻不知道有。）『且道此兩語是一理是二義？』（請問這兩句話是一個道理還是兩個意義？）『若人定當得出，許爾頂門眼正參。』（如果有人能夠確定地說出來，允許你頂門的眼睛真正參悟。）又說：『本分相見不在如何，撩起便行猶為鈍漢，若也分賓分主，俱爲念話杜家。』（本分相見不在於如何，撩起就走還是遲鈍的人，如果分賓分主，都是念話杜家。）『更乃說妙談玄，不當宗門苗裔。』（更何況說妙談玄，不算是宗門後裔。）『山僧恁么道已是雪上加霜，汝等諸人，更擬覓個什麼？』（老僧這樣說已經是雪上加霜，你們各位，還想尋找什麼？）用拄杖一時趕下。

潤州甘露傳祖仲宣禪師上堂說：『建立宗乘群魔屏跡，播揚大事三藏忘言。』（建立宗門，群魔退避，宣揚大事，《三藏》也無法言說。）『況阿逸多未離兜率，黃面老已滅拘尸。』（更何況彌勒菩薩（阿逸多）還未離開兜率天，釋迦牟尼佛（黃面老）已經在拘尸那迦滅度。）

【English Translation】 English version: A monk asked, 'What is it like to 'zhuzhe kezhuo' (stumbling and bumping)?' The Master said, 'How would you express it?' The monk said, 'The clear rules are the same from ancient times to the present; when we meet, there will be someone who understands.' The Master said, 'It's quite clever.' The monk asked, 'A lion that has left the pride sits on the ground, full of majesty, not revealing its claws and teeth. I wish to hear its roar.' The Master said, 'Everyone, put in effort.' The monk said, 'In the past, old Lu was talkative; today, I personally hear the first opportunity.' The Master said, 'What about the matter under your feet?' The monk said, 'The precious staff opens the eyes of a thousand sages; on the spot, discern the lotus in the fire.' The Master said, 'Indeed, a master.' Then the Master said, 'This one Dharma seal is not something transmitted; it has been worn through countless kalpas and is not obtained from others. It encompasses the six directions without limit, and integrates the ten worlds into the same time. If you completely lift it up, the traces of the Buddhas and patriarchs will sink; if you put it down, the sages and ordinary beings will mingle. The bright and clear daily use, the myriad phenomena suddenly appear in the spiritual light; the vast and boundless present moment, there is no distinction between each other in reality. Although it is vast and traceless, it flows through the gate of immeasurable meaning; silent and without reliance, it transcends all wisdom lands. It is not a matter of words, apart from the conditions of seeing and hearing; the various vehicles cannot explain it. The past patriarchs could not bring it up here; since humans and gods have gathered today, it should not be in vain. I will briefly show it to everyone in the gate of establishment and transformation; please each of you straighten your minds and look directly.' Then he looked to the left and right and said, 'Do you see it? If you can take it on like this, then you will hold the balance of power, returning together to the authority beyond the inner chambers; the sea of lands will be clear and calm, jointly assisting the transformation within the universe. Treasure it.' He also said, 'You all know there is, but cannot speak of the Dao; this old monk can speak of it, but does not know there is. Tell me, are these two sentences one principle or two meanings? If someone can determine and speak it out, I will allow the eye on the crown of your head to truly understand.' He also said, 'Seeing each other in one's original nature is not about how; to stir it up and then proceed is still a dullard; if you distinguish between guest and host, you are all reciting the words of Du family. Moreover, to speak of the wonderful and discuss the mysterious is not worthy of being a descendant of the Zen school. This old monk's saying it like this is already adding frost to snow; what else do you all intend to seek?' He then drove them all down with his staff.

Chan Master Zhongxuan of Ganlu Temple in Runzhou ascended the hall and said, 'Establishing the lineage of the school, all demons retreat; propagating the great matter, the Three Baskets (Tripitaka) forget words. Moreover, Maitreya (Ajita) has not yet left Tushita Heaven, and Shakyamuni Buddha (the yellow-faced old man) has already passed away in Kushinagar.'

大唐國里無禪師。天下衲僧味糟粕。眾中莫有英靈衲子變豹作家出來。掀倒禪床喝散大眾。豈不快哉。良久曰。瑞獸藏頭角。珍禽惜羽毛。又曰。雨過山青雲橫水碧。寶陀巖上瑞草將敷。王舍城中幽花欲綻。空生宴坐帝釋奔馳。彼此一時今古曷異。良久曰。萬般施設不如常。又曰。住住百千妙門同歸一路。青山常在知識難逢。爭如識取主人公。高聲召云。主人公。復曰。今日自買自賣。又上堂顧視曰。楊子江心無風起浪。石公山畔平地骨堆。會得左右逢原。爭似寂然不動。良久曰。堪笑寒山忘卻歸。十年不識來時道。

福州太平守恩禪師。本州福清人姓丘氏。自圓照得法。初出世住地藏遷太平。上堂。豎起拳復開曰。或時為拳或時為掌。若遇衲僧有功者賞。遂放下曰。直是土曠人稀相逢者少。又曰。雨後鳩鳴山前麥熟。何處牧童兒騎牛笑相逐。更把短笛橫。風前一兩曲。參。又曰云巖弄師子。普化打筋斗。叢林將為向上關。未免笑破衲僧。口休休沒來由。卻是象骨古錐能輥毬。又上堂。拈拄杖擊禪床一下曰。有智若聞則能信解。無智疑悔則為永失。三十年後不得道。山僧今日上堂只念法華經。僧問。如何是古佛心。師曰。鶯啼處處同。云學人不會。師曰。牛羊自傍山。問如何是沙門行。師曰。多虛少實。雲和尚

【現代漢語翻譯】現代漢語譯本：大唐國內沒有真正的禪師。（禪師：指精通禪宗的人）天下的僧人都只知道咀嚼前人的殘羹冷炙。難道大眾中就沒有英勇有靈性的僧人，能夠像豹子一樣變化，成為真正的禪師，推翻舊的禪床，驅散大眾嗎？這樣做難道不痛快嗎？（停頓片刻）有才能的瑞獸懂得隱藏自己的角，珍貴的禽鳥愛惜自己的羽毛。又說：雨後山色青翠，雲彩橫亙，水面碧綠。寶陀巖（寶陀巖：觀音菩薩的道場）上吉祥的草即將生長，王舍城（王舍城：古印度摩揭陀國的都城）中幽靜的花朵含苞待放。須菩提（須菩提：佛陀的十大弟子之一，以『解空第一』著稱）在宴坐，帝釋天（帝釋天：佛教的護法神）也在奔忙。彼此一時，古今又有什麼不同呢？（停頓片刻）各種各樣的措施辦法，都不如保持平常心。又說：停下！停下！成百上千的玄妙法門最終都歸於同一條道路。青山常在，但有真知灼見的善知識卻難以遇到。不如認識把握住自己的主人公。（高聲呼喚）主人公！又說：今天自己買自己賣，自導自演。又上堂，環顧四周說：楊子江（楊子江：長江的別稱）中心無風也會掀起波浪，石公山（石公山：位於江西省廬山市）旁邊平地上堆積著墳墓。領會了左右逢源的道理，又怎能比得上寂然不動呢？（停頓片刻）可笑寒山子（寒山子：唐代著名詩僧）忘記了回家的路，十年都認不出當初來時的道路。

福州太平守恩禪師（福州太平守恩禪師：禪宗大師），是本州福清人，姓丘。自從在圓照禪師處得法后，初次開堂說法，先住在地藏寺，后遷到太平寺。上堂時，豎起拳頭又張開說：有時是拳頭，有時是手掌。如果遇到有功勞的僧人，就給予獎賞。於是放下手說：真是地廣人稀，相逢的人很少。又說：雨後斑鳩鳴叫，山前麥子成熟。哪裡來的牧童騎著牛，笑著互相追逐，更把短笛橫吹，在風前吹奏一兩支曲子。參！又說：云巖（云巖：指云巖曇晟禪師）在表演獅子，普化（普化：指普化禪師）在翻筋斗。叢林中人將這些看作是向上的關隘，未免要被老衲笑破肚皮。休休！沒來由！卻是象骨做的古錐（古錐：指錐子，比喻人的才能）能滾動。又上堂，拿起拄杖敲擊禪床一下說：有智慧的人如果聽聞就能相信理解，沒有智慧的人疑惑後悔就會永遠失去。三十年後如果還不能得道，山僧我今天上堂就只念《法華經》。有僧人問：如何是古佛心？禪師說：黃鶯啼叫，處處都一樣。僧人說：學人不會。禪師說：牛羊自然在山邊。問：如何是沙門行？（沙門行：指僧人的修行）禪師說：多虛少實。僧人說：和尚您……

【English Translation】 English version: There are no true Chan masters in the Great Tang Dynasty. (Chan master: refers to someone proficient in Chan Buddhism) The monks of the world only know how to chew on the leftovers of the ancients. Is there no heroic and intelligent monk among the masses who can transform like a leopard, become a true Chan master, overturn the old meditation bed, and disperse the masses? Wouldn't that be delightful? (Pause) Talented auspicious beasts know how to hide their horns, and precious birds cherish their feathers. He also said: After the rain, the mountains are green, the clouds are horizontal, and the water is green. Auspicious grass is about to grow on Mount Potala (Mount Potala: the abode of Avalokiteśvara), and quiet flowers are about to bloom in Rājagṛha (Rājagṛha: the capital of the ancient Indian kingdom of Magadha). Subhūti (Subhūti: one of the Buddha's ten great disciples, known for being ' foremost in understanding emptiness') is sitting in meditation, and Indra (Indra: a protector deity in Buddhism) is also busy. What is the difference between then and now? (Pause) All kinds of measures are not as good as maintaining a normal mind. He also said: Stop! Stop! Hundreds of thousands of mysterious Dharma gates ultimately lead to the same path. The green mountains are always there, but it is difficult to meet a wise and knowledgeable teacher. It is better to recognize and grasp your own protagonist. (Calling out loudly) Protagonist! He also said: Today, I buy and sell myself, directing and acting myself. He also ascended the hall, looked around and said: Waves rise in the heart of the Yangtze River (Yangtze River: another name for the Changjiang River) even without wind, and graves are piled up on the flat ground beside Mount Shigong (Mount Shigong: located in Lushan City, Jiangxi Province). Having understood the principle of being resourceful, how can it compare to being still and unmoving? (Pause) It is laughable that Hanshanzi (Hanshanzi: a famous poet-monk of the Tang Dynasty) has forgotten the way home and cannot recognize the road he came from even after ten years.

Chan Master Shouen of Taiping Temple in Fuzhou (Chan Master Shouen of Taiping Temple in Fuzhou: a Chan master) was a native of Fuqing in this prefecture, with the surname Qiu. Since obtaining the Dharma from Chan Master Yuanzhao, he first opened a hall to preach the Dharma, first residing in Dizang Temple, and later moving to Taiping Temple. When ascending the hall, he raised his fist and then opened it, saying: Sometimes it is a fist, sometimes it is a palm. If you meet a monk with merit, you will be rewarded. Then he put down his hand and said: It is truly a vast land with few people, and few meet each other. He also said: After the rain, the turtledoves sing, and the wheat ripens in front of the mountain. Where did the shepherd boy come from, riding an ox and laughing as they chase each other, and playing the short flute horizontally, playing one or two tunes in the wind. Attend! He also said: Yunyan (Yunyan: refers to Chan Master Yunyan Tansheng) is performing the lion dance, and Puhua (Puhua: refers to Chan Master Puhua) is somersaulting. People in the monastery regard these as the gateway to advancement, inevitably being laughed at by the old monk. Hush! For no reason! But the ancient awl (ancient awl: refers to an awl, a metaphor for a person's talent) made of elephant bone can roll. He also ascended the hall, picked up his staff and struck the meditation bed, saying: If a wise person hears, he can believe and understand, but if a foolish person doubts and regrets, he will lose it forever. If you still cannot attain enlightenment after thirty years, I, the monk, will only recite the Lotus Sutra today when ascending the hall. A monk asked: What is the mind of the ancient Buddha? The Chan master said: The orioles sing, everywhere is the same. The monk said: This student does not understand. The Chan master said: The cattle and sheep are naturally by the mountain. Asked: What is the practice of a śrāmaṇa? (śrāmaṇa: refers to a monk's practice) The Chan master said: More false, less real. The monk said: You, venerable monk...

何得謾人。師曰。實無諱處。僧問。庵內人為什麼不知庵外事。師曰。卻許阇黎具眼。云久向和尚。師曰。暗中秤繩誰辨曲直。問如何是超佛越祖之談。師曰。三日一風五日一雨。云向上更有事也無。師曰月明三島靜。樵子太平歌。僧問。如何是本來人。師曰。皮枯骨瘦。雲中下之機如何體悉。師曰。倒臥橫眠。僧云。古佛今佛皆無別理。師曰。更夢見什麼。師乃曰。諸人知處山僧盡知。山僧知處諸人不知。今日不免佈施諸人。良久曰。頭上是天腳下是地。參。

衢州靈曜寺𧦬良佛慈禪師。饒州吳氏子。清獻趙公命開法於越州福果衢州超化海會靈曜四剎。僧問。三變禪林四回出世。于和尚分上成得什麼邊事。師曰。缽盂口向天。曰三十年來關棙子。而今流落五湖傳。師曰。那個是山僧關棙子。曰一言超影像。不墜古人風。師曰。惜取眉毛。上堂。不知時分之延促。不知日月之大小。灰頭土面且與么過山僧每遇月朔。特地斗釘家風。抑揚問答一場笑具。雖然如是因風撒土借水獻花。有個葛藤露布。與諸人共相解摘看。驀拈拄杖擊香臺曰。參堂去。

真州長蘆凈照崇信禪師。廬州人姓高氏。十三依本州承天僧用成為師。二十受具。南遊造杭州凈慈圓照禪師法席投機印證。初住秀州資聖。僧問。如何是道。師曰

【現代漢語翻譯】現代漢語譯本：僧人問：『如何欺騙人？』禪師說：『實在沒有什麼需要隱瞞的地方。』僧人問：『庵內的人為什麼不知道庵外的事？』禪師說：『卻允許你這位阇黎（Śrāmaṇera，沙彌，指年輕的出家人）具有慧眼。』僧人說：『很久以來就仰慕和尚您。』禪師說：『在黑暗中用秤繩，誰能辨別曲直？』僧人問：『什麼是超越佛和祖師的言論？』禪師說：『三天刮一次風，五天下一次雨。』僧人說：『向上還有更高深的事理嗎？』禪師說：『月亮照耀下的三座仙島一片寂靜，打柴的人唱著太平歌。』僧人問：『什麼是本來面目？』禪師說：『皮肉枯槁，骨瘦如柴。』僧人說：『如何體會雲中下達的玄機？』禪師說：『倒下身子，橫著睡覺。』僧人說：『過去的佛和現在的佛，其道理並沒有什麼區別。』禪師說：『你還夢見了什麼？』禪師於是說：『你們知道的地方，山僧我都瞭解。山僧我知道的地方，你們卻不瞭解。今天免不了要佈施給你們。』良久之後說：『頭上是天，腳下是地。』去參悟吧。

衢州靈曜寺的𧦬良佛慈禪師，是饒州吳氏的兒子。清獻趙公命令他在越州福果寺、衢州超化寺、海會寺、靈曜寺這四座寺廟開壇講法。僧人問：『三次改變禪林，四次出世說法，在和尚您的份上成就了什麼事情？』禪師說：『缽盂口朝向天空。』僧人說：『三十年來把守著關棙子（指重要的關隘），如今卻流落到五湖四海傳揚。』禪師說：『哪個是山僧我的關棙子？』僧人說：『一句話超越了所有形象，不落入古人的窠臼。』禪師說：『要珍惜你的眉毛。』上堂說法時，禪師說：『不知道時間的長短，不知道日月的大小。灰頭土臉地就這樣過日子。山僧我每逢初一，特地展現斗釘家風（指堅定不移的禪風），抑揚頓挫地問答一場，作為笑料。雖然如此，也像是因風揚塵，借水獻花。這裡有一段葛藤露布（指公開的辯論），與各位共同來解開看看。』隨即拿起拄杖敲擊香臺說：『去參禪吧。』

真州長蘆凈照崇信禪師，是廬州人，姓高。十三歲時依本州承天寺的僧人用成為師。二十歲受具足戒。後來南遊，拜訪杭州凈慈寺的圓照禪師，得到他的認可和印證。最初住在秀州資聖寺。僧人問：『什麼是道？』禪師說：

【English Translation】 English version: A monk asked: 'How to deceive people?' The Master said: 'There is really nothing to hide.' A monk asked: 'Why do people inside the hermitage not know about things outside the hermitage?' The Master said: 'But allow you, Śrāmaṇera (novice), to have discerning eyes.' The monk said: 'I have long admired the Master.' The Master said: 'Who can distinguish between crooked and straight when using a plumb line in the dark?' A monk asked: 'What is the talk that transcends Buddhas and Patriarchs?' The Master said: 'Wind every three days, rain every five days.' The monk said: 'Is there anything higher?' The Master said: 'The moon is bright, the three islands are quiet, and the woodcutter sings a song of peace.' A monk asked: 'What is the original person?' The Master said: 'Skin withered, bones thin.' The monk said: 'How to understand the opportunity of descending from the clouds?' The Master said: 'Lie down and sleep horizontally.' The monk said: 'The ancient Buddhas and the present Buddhas have no different principles.' The Master said: 'What else did you dream of?' The Master then said: 'I know what you all know. What I know, you all do not know. Today, I cannot avoid giving alms to you all.' After a long while, he said: 'Above is the sky, below are the feet. Meditate on this.'

Chan Master Foci (Compassionate Awareness) of Lingyao Temple in Quzhou, whose secular name was Wu, was a native of Raozhou. Zhao Gong of Qingxian ordered him to open Dharma talks at four monasteries: Fuguo Temple in Yuezhou, Chaohua Temple, Haihui Temple, and Lingyao Temple in Quzhou. A monk asked: 'Three times changing Zen forests, four times appearing in the world, what has been accomplished on the Master's part?' The Master said: 'The mouth of the alms bowl faces the sky.' The monk said: 'For thirty years, guarding the key pass, now wandering around the five lakes and spreading it.' The Master said: 'Which is my key pass?' The monk said: 'One word transcends all images, not falling into the style of the ancients.' The Master said: 'Cherish your eyebrows.' During the Dharma talk, the Master said: 'Not knowing the length of time, not knowing the size of the sun and moon. Living day by day with a dusty face. Every first day of the month, I especially show the firm family style (referring to the firm and unyielding Zen style), asking and answering in a cadence, as a joke. Although it is like this, it is like scattering dust in the wind and offering flowers with water. Here is a Koan (Gateng Lubu, a public debate), let's solve it together.' Then he picked up the staff and struck the incense table, saying: 'Go to Chan practice.'

Chan Master Chongxin (Venerating Faith) of Changlu Jingzhao Temple in Zhenzhou, whose secular name was Gao, was a native of Luzhou. At the age of thirteen, he followed the monk Yongcheng of Chengtian Temple in this state as his teacher. At the age of twenty, he received the full precepts. Later, he traveled south and visited Chan Master Yuanzhao of Jingci Temple in Hangzhou, and received his approval and certification. Initially, he lived in Zisheng Temple in Xiuzhou. A monk asked: 'What is the Dao?' The Master said:

。家家門首通長安。云如何是道中人。師曰。上座自何來。云莫只這個便是也無師曰。碧眼胡僧笑點頭。云畢竟如何。師曰。禮拜了退。上堂曰。淒涼大野物景蕭條。露滴枯枝煙籠遠墅。長天極目列萬象以昭然。霜月流輝映千江而普現。如斯舉唱帶水拖泥。若也盡令提綱。直須祖佛側立。放過一著別有清規。喝一喝。

蘇州瑞光真覺守琮禪師。姓顧氏本州人。依圓照禪師削髮。復叩宗乘乃獲印可。遂出世闡揚。僧問作是思惟十方佛現。今思惟了佛在什麼處。師曰。當風一句起自何來。云恁么則頭頭撞著彌勒。步步踏著釋迦。師曰。西天與此土不同。乃曰。宗門妙訣豈在多說。一言括盡便須頓歇。明眼衲僧只自知。金色頭陀善分別。冬去春來夏酷熱。若遇寒山拾得時。傳語豐干莫饒舌。

宣州水西山軻禪師。僧問。我手佛手是同是別。師曰。人人有分。云任有千般巧。終無兩樣風。師曰。且莫錯認。問真金須假爐中煆一錘便成時如何。師曰。切忌道著。僧便喝。師曰。這漆桶。乃曰。憶得靈山會上末後句。今日舉似諸人。良久曰。會么。任是飲光出來。今日也無伸處參。又曰。雷聲遠震廣佈慈雲。甘露才開普天春色。柳開青眼花吐芳容。鳥噪幽林魚游水面。更說迷逢達磨。大似剜肉作瘡。若言法本如斯。正

【現代漢語翻譯】現代漢語譯本：家家戶戶門前都通向長安。有人問：『什麼是道中人？』禪師說：『上座從哪裡來？』那人說：『莫非就是這個嗎？』禪師說：『碧眼胡僧笑著點頭。』那人說：『究竟如何？』禪師說：『禮拜後退下。』禪師上堂說法：『淒涼的廣闊原野，萬物景象蕭條。露水滴在枯枝上，煙霧籠罩著遠處的村莊。遼闊的天空盡頭，陳列著萬象，昭然可見。霜月的清輝，映照著千條江河，普遍顯現。像這樣舉唱，是帶水拖泥。如果全部都用提綱挈領的方式，那就要祖師和佛陀都站到一旁。放過一著，另有清規。』喝一聲。

蘇州瑞光真覺守琮禪師（Shouchong Chanshi），姓顧，是本州人。跟隨圓照禪師（Yuanzhao Chanshi）剃度出家，又探究宗門，最終獲得印可，於是出世弘揚佛法。有僧人問：『如果這樣思惟，十方佛就會顯現，現在思惟了，佛在哪裡？』禪師說：『迎風而起的一句話，從何而來？』那人說：『這樣說來，處處都遇到彌勒（Mile，未來佛），步步都踏著釋迦（Shijia，釋迦摩尼佛）。』禪師說：『西天和這裡不同。』於是說：『宗門的妙訣，不在於多說，一句話概括完畢，就應該立刻停止。明眼的衲僧自己知道。金色頭陀（Toutuo，指迦葉尊者）善於分別。冬去春來，夏日酷熱。如果遇到寒山（Hanshan，唐代詩僧）和拾得（Shide，唐代詩僧），傳話給豐干（Fenggan，唐代高僧），不要饒舌。』

宣州水西山軻禪師（Ke Chanshi）。有僧人問：『我的手和佛的手，是相同還是不同？』禪師說：『人人都有份。』那人說：『任憑有千般巧妙，終究沒有兩樣風。』禪師說：『千萬不要錯認。』問：『真金需要放在爐中錘鍊，一錘打成時，如何？』禪師說：『切忌說出來。』僧人便喝了一聲。禪師說：『這漆桶。』於是說：『記得靈山會上（Lingshan Hui），最後的句子，今天告訴你們。』良久說：『會了嗎？即使是飲光（Yinguang，指迦葉尊者）出來，今天也沒有可以伸展的地方。』又說：『雷聲遠遠震動，廣佈慈雲，甘露才剛開始，普天都是春色。柳樹展開青眼，花朵吐露芳容。鳥兒在幽靜的樹林里鳴叫，魚兒在水面遊動。再說迷逢達摩（Damo，菩提達摩），太像是剜肉補瘡。如果說法本就是這樣，正是…』

【English Translation】 English version: Every household's door leads to Chang'an. Someone asked: 'What is a person of the Way?' The Master said: 'Where do you come from, venerable?' The person said: 'Isn't it just this?' The Master said: 'The blue-eyed barbarian monk smiles and nods.' The person said: 'What is it ultimately?' The Master said: 'Bow and withdraw.' The Master ascended the hall and said: 'The desolate vast wilderness, the scenery is bleak. Dewdrops fall on withered branches, smoke shrouds distant villages. The vast sky stretches to the horizon, displaying myriad phenomena in clear view. The radiant light of the frosty moon reflects on a thousand rivers, universally appearing. Such chanting is like dragging mud and water. If everything is done with concise outlines, then the patriarchs and Buddhas must stand aside. Letting go of one move, there are other clear rules.' He shouts once.

Zen Master Shouchong (Shouchong Chanshi) of Ruiguang True Awakening Monastery in Suzhou, whose surname was Gu, was a native of this prefecture. He shaved his head and became a monk under Zen Master Yuanzhao (Yuanzhao Chanshi), and further explored the Zen school, eventually receiving approval. Thus, he emerged into the world to propagate the Dharma. A monk asked: 'If one thinks in this way, the Buddhas of the ten directions will appear. Now that I have thought, where are the Buddhas?' The Master said: 'Where does a sentence arising with the wind come from?' The person said: 'In that case, everywhere I encounter Maitreya (Mile, the future Buddha), every step I take treads upon Shakyamuni (Shijia, Shakyamuni Buddha).' The Master said: 'The Western Heaven and this land are different.' Then he said: 'The wonderful secret of the Zen school is not in much talk. One word encompasses everything, and then one must stop immediately. Clear-eyed monks know it for themselves. The golden ascetic (Toutuo, referring to Venerable Kashyapa) is good at distinguishing. Winter goes, spring comes, summer is scorching. If you meet Hanshan (Hanshan, Tang Dynasty poet-monk) and Shide (Shide, Tang Dynasty poet-monk), tell Fenggan (Fenggan, Tang Dynasty eminent monk) not to be garrulous.'

Zen Master Ke (Ke Chanshi) of Mount Shuixi in Xuanzhou. A monk asked: 'Is my hand the same as the Buddha's hand, or different?' The Master said: 'Everyone has a share.' The person said: 'No matter how skillful, there are ultimately no two kinds of wind.' The Master said: 'Don't misunderstand.' Asked: 'True gold needs to be tempered in a furnace, how is it when it is forged with one hammer?' The Master said: 'Avoid speaking of it.' The monk then shouted. The Master said: 'This lacquer bucket.' Then he said: 'Remember the last sentence of the assembly on Vulture Peak (Lingshan Hui), today I tell it to you all.' After a long silence, he said: 'Do you understand? Even if Yinguang (Yinguang, referring to Venerable Kashyapa) comes out, today there is nowhere to stretch out.' He also said: 'The sound of thunder reverberates far, spreading clouds of compassion. The sweet dew has just begun, and all under heaven is the color of spring. Willows unfold their green eyes, flowers emit fragrant faces. Birds chirp in the secluded forest, fish swim on the surface of the water. To speak further of encountering Bodhidharma (Damo, Bodhidharma) is like cutting flesh to make a wound. If the Dharma is said to be like this, it is precisely...'

是天然外道。恁么說話傍若無人。明眼衲僧一任點檢。

明州啟霞山崇梵慧章禪師。僧問。如何是佛。師曰。爾問我如何是法。師曰。黃卷赤軸。如何是僧。師曰。方袍圓領。如何是向上事。師曰。且待別時。云即今便請。師曰。蹉過了也。

越州石佛密印曉通禪師。僧問。如何是石佛。師曰。頭戴天腳踏地。云向上更有事也無。師曰。任經霜與雪。不改舊時容。乃曰。至道沖虛萬物何宰。真空絕跡法界如如。若能對境無心觸目無非是道。良久乃曰。晝夜舒光照有無。癡人喚作波羅蜜。參。

處州南明仁壽善通禪師。僧問。如何是南明境。師曰。泉飛一帶雪。峰出半天云。如何是境中人。師曰。策筇看鶴舞。坐石見云歸。問如何是祖師西來意。師曰。登山千里月。度海一帆風。云未審意旨如何。師曰。言前有路句下無私。問龍未出洞時如何。師曰。佛眼覷不見。出洞后如何。師曰。興雲吐霧。

杭州西湖妙慧文義禪師上堂曰。隨機設化大闡宗風。截斷眾流不留朕跡。入一乘之閫域。踐向上之玄關。方便門開分明看取。喝一喝。又曰。會么。已被熱謾了也。今早起來無教可說。下床著鞋后架洗面。堂內展缽吃粥。粥后打睡。睡起喫茶。見客相喚。齋時吃飯。日日相似。有什麼過。然雖如是。更

【現代漢語翻譯】現代漢語譯本：這是天然的外道。這樣說話旁若無人。明眼的禪僧任憑你們檢查。

明州啟霞山崇梵慧章禪師。有僧人問：『什麼是佛？』禪師說：『你問我什麼是法。』禪師說：『黃色的書卷紅色的軸。』什麼是僧？』禪師說：『方袍圓領。』什麼是向上之事？』禪師說：『暫且等待別的時機。』僧人說：『現在就請開示。』禪師說：『錯過了。』

越州石佛密印曉通禪師。有僧人問：『什麼是石佛？』禪師說：『頭頂著天腳踩著地。』僧人說：『向上還有事嗎？』禪師說：『任憑經歷霜雪，不改變舊時的容貌。』於是說：『至道空虛萬物由誰主宰？真空絕跡法界如如。如果能對境無心，觸目所及無非是道。』良久才說：『晝夜舒展光明照耀有無，愚癡的人卻把它叫做波羅蜜。』參！

處州南明仁壽善通禪師。有僧人問：『什麼是南明境？』禪師說：『泉水飛流如同一帶雪，山峰聳出半天云。』什麼是境中人？』禪師說：『拄著竹杖看鶴舞，坐在石頭上看云歸。』問：『什麼是祖師西來意？』禪師說：『登山千里月，渡海一帆風。』僧人說：『不知道其中的意旨如何？』禪師說：『言語之前有路，語句之下沒有偏私。』問：『龍未出洞時如何？』禪師說：『佛眼也看不見。』出洞后如何？』禪師說：『興雲吐霧。』

杭州西湖妙慧文義禪師上堂說：『隨機應變地施設教化，大大地闡揚宗門風範，截斷眾流不留下絲毫痕跡，進入一乘的門檻，踐行向上的玄妙關竅。』方便之門打開了，分明地看清楚。』喝一聲。又說：『明白了嗎？已經被熱氣欺騙了。』今天早上起來沒有什麼教義可說，下床穿鞋，到后架洗臉，在堂內展開缽吃粥，吃粥后睡覺，睡醒后喝茶，見到客人互相問候，齋飯時吃飯，每天都相似，有什麼過錯呢？雖然如此，更……』

【English Translation】 English version: This is a natural heretic. Speaking like this as if there's no one around. Let the clear-eyed monks examine it as they please.

Chan Master Huizhang of Chongfan Temple on Mount Qixia in Mingzhou. A monk asked, 'What is Buddha?' The Master said, 'You ask me what is Dharma.' The Master said, 'Yellow scrolls and red axes.' 'What is Sangha?' The Master said, 'Square robe and round collar.' 'What is the matter of upward striving?' The Master said, 'Let's wait for another time.' The monk said, 'Please tell me now.' The Master said, 'Missed it.'

Chan Master Xiaotong of Stone Buddha Temple in Yuezhou. A monk asked, 'What is the Stone Buddha?' The Master said, 'Head wearing the sky, feet treading the earth.' The monk said, 'Is there anything more beyond this?' The Master said, 'Let it endure frost and snow, its old appearance remains unchanged.' Then he said, 'The ultimate Dao is empty and vast, who governs the myriad things? True emptiness is without trace, the Dharma realm is suchness.' If one can be without mind in the face of circumstances, everything one sees is nothing but the Dao. After a long pause, he said, 'Day and night it radiates light, illuminating existence and non-existence, but foolish people call it Paramita.' Investigate!

Chan Master Shantong of RenShou Temple in Nanming, Chuzhou. A monk asked, 'What is the realm of Nanming?' The Master said, 'A stream flies like a belt of snow, peaks emerge from half the sky.' 'What is the person within the realm?' The Master said, 'Leaning on a staff, watching the cranes dance, sitting on a rock, seeing the clouds return.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Climbing a mountain, a thousand miles of moon; crossing the sea, a single sail of wind.' The monk said, 'I do not understand the meaning.' The Master said, 'There is a path before words, no selfishness beneath phrases.' Asked, 'What is it like when the dragon has not yet left the cave?' The Master said, 'The Buddha's eye cannot see it.' 'What is it like after leaving the cave?' The Master said, 'Raising clouds and spitting mist.'

Chan Master Wenyi of Miaohui Temple in West Lake, Hangzhou, ascended the Dharma hall and said, 'Adapting to circumstances to establish teachings, greatly expounding the style of the school, cutting off the flow of the masses without leaving any traces, entering the threshold of the One Vehicle, practicing the mysterious gateway of upward striving.' The door of skillful means is opened, clearly see it.' He shouted once. Then he said, 'Do you understand? You have already been deceived by the heat.' Getting up this morning, there is no teaching to speak of, getting out of bed and putting on shoes, washing my face at the back frame, unfolding the bowl in the hall to eat porridge, sleeping after eating porridge, drinking tea after waking up, greeting each other when seeing guests, eating during the vegetarian meal, every day is the same, what is wrong with that? Although it is like this, even more...'

有一般令我笑。金剛倒地一堆泥。拍禪床下坐。

西京韶山杲禪師。僧問。祖意西來未審傳個什麼。師拈起拄杖。僧云。恁么則心外有法也。師曰。心內心外即且置。汝喚什麼作法。僧曰。天臺楖𣗖。師曰。也是第二月。乃曰。七月孟秋猶熱。古往今來時節。若在佛法商量。正是弄巧成拙。若作無事話會。又與外道何別。直饒總不如斯。敢保老兄未徹。如來言祖師訣。無孔鐵錘重下楔。自家心地亂如麻。卻把指頭喚作月。莫思量休解說。千年枯骨休咬嚙。從他兔走與烏飛。饑來吃飯困來歇。

東京凈因佛日惟岳禪師。福州長磎人姓陳氏。七歲投西林院徹上人出家。遍扣知識。參圓照禪師。因侍立次聞舉劫火洞然因緣。豁然有省。給侍久之出世常州承天。遷東京華嚴。復遷凈因。開堂日　哲宗皇帝遣中使降香。師登座問答罷。乃曰。此個法門不在筌蹄。豈干問答。直饒盡十方剎土抹為微塵。一一微塵盡為衲僧。各如滿慈鹙子。窮天玄辯竭世樞機。到這裡一點用不著。何以故。生佛圓融自能平等。人人鼻孔遼天。各各壁立千仞。蓋不知真隨妄轉法逐緣遷。自昧靈光枉投異趣。所以破有法王運無緣慈。駕三乘舟楫渡五姓波瀾翻戀。澄潭月影靜夜鐘聲。故使懷州牛吃禾廬陵米價長。又不免勞初祖達磨逗器支那。教

【現代漢語翻譯】現代漢語譯本有人總是讓我發笑，如同金剛倒地化為一堆泥土。乾脆從禪床上下來，隨意坐臥。

西京韶山杲禪師，有僧人問：『祖師西來，究竟傳達了什麼？』禪師拿起拄杖。僧人說：『如此說來，心外還有法了？』禪師說：『心內、心外暫且不論，你把什麼叫做「法」？』僧人說：『天臺山的楖𣗖。』禪師說：『那也只是第二個月亮。』於是說道：『七月孟秋，天氣依然炎熱，自古至今，時節如此。如果在佛法上斤斤計較，正是弄巧成拙。如果當作無事來體會，又與外道有什麼區別？縱然一切都不如意，我敢保證你還沒有徹悟。如來的言教，祖師的秘訣，如同無孔的鐵錘，重重地打下木楔。自己的心地亂如麻，卻把手指頭當成月亮。不要思量，不要解釋，千年的枯骨不要去啃咬。任憑兔子奔跑，烏鴉飛翔，餓了就吃飯，困了就睡覺。』

東京凈因佛日惟岳禪師，是福州長磎人，姓陳。七歲時到西林院跟隨徹上人出家。廣泛參訪知識。參謁圓照禪師時，因侍立在旁聽聞劫火洞然的因緣，豁然有所領悟。服侍很久之後，出世住持常州承天寺，后遷往東京華嚴寺，又遷往凈因寺。開堂之日，哲宗皇帝派遣中使前來降香。禪師登上法座，問答完畢后，說道：『這個法門不在於言語的技巧，與問答無關。縱然將十方剎土都磨成微塵，每一粒微塵都化為一個衲僧，個個都像滿慈（Purna Maitrayani-putra，富樓那·彌多羅尼子，佛陀十大弟子之一）和鹙子（Sariputra，舍利弗，佛陀十大弟子之一），窮盡天下的玄妙辯才，竭盡世間的樞機巧智，到這裡一點都用不上。為什麼呢？因為生佛圓融，自然平等。人人的鼻孔都朝天，個個都像壁立千仞。只是不知道真隨妄轉，法逐緣遷，自己矇昧了靈光，白白地投入了不同的境趣。所以破有法王，運用無緣大慈，駕著三乘的舟楫，渡過五姓的波瀾，翻轉貪戀。澄澈的潭水倒映月影，靜夜裡傳來鐘聲。所以才會有懷州的牛吃禾苗，廬陵的米價上漲的事情發生。又免不了勞煩初祖達磨（Bodhidharma，菩提達摩）來到支那（China，中國），教化眾生。』

【English Translation】 English version Someone always makes me laugh, like Vajra (Diamond Being) falling to the ground and turning into a pile of mud. Might as well get off the Zen bed and sit or lie down as one pleases.

Zen Master Gao of Shaoshan in Xijing, a monk asked: 'What exactly did the Patriarch transmit when he came from the West?' The Master picked up his staff. The monk said: 'In that case, there is a Dharma outside the mind?' The Master said: 'Let's put aside what's inside and outside the mind for now. What do you call 'Dharma'?' The monk said: 'The Ziye (一種植物) of Tiantai Mountain.' The Master said: 'That's just the second moon.' Then he said: 'The seventh month, early autumn, is still hot. It has been like this from ancient times to the present. If you are meticulous about the Buddhadharma, it is exactly trying to be clever but failing. If you treat it as nothing, what is the difference from heretics? Even if everything is not satisfactory, I dare to guarantee that you have not thoroughly understood. The Tathagata's teachings, the Patriarch's secrets, are like a holeless iron hammer, heavily hammering down the wedge. Your own mind is as chaotic as hemp, but you point your finger at it and call it the moon. Don't think, don't explain, don't gnaw on thousand-year-old bones. Let the rabbit run and the crow fly, eat when hungry, and sleep when tired.'

Zen Master Weiyue of Jingyin Furi in Tokyo, was from Changxi in Fuzhou, surnamed Chen. At the age of seven, he went to Xilin Temple to become a monk under Superior Che. He widely visited teachers. When he visited Zen Master Yuanzhao, he suddenly realized something when he stood by and heard the cause and condition of the kalpa fire blazing. After serving for a long time, he went out to preside over Chengtian Temple in Changzhou, then moved to Huayan Temple in Tokyo, and then moved to Jingyin Temple. On the day of the opening ceremony, Emperor Zhezong sent a middle envoy to offer incense. The Master ascended the seat, and after the question and answer, he said: 'This Dharma gate is not in the means of expression, and has nothing to do with questions and answers. Even if all the lands of the ten directions are ground into dust, and each dust particle is transformed into a monk, each like Purna Maitrayani-putra (富樓那·彌多羅尼子, one of the ten great disciples of the Buddha) and Sariputra (舍利弗, one of the ten great disciples of the Buddha), exhausting the mysterious eloquence of the heavens and exhausting the ingenious wisdom of the world, it is of no use here. Why? Because the fusion of sentient beings and Buddhas is naturally equal. Everyone's nostrils are facing the sky, and each is like a cliff standing thousands of feet high. They just don't know that the truth follows delusion, and the Dharma follows conditions, obscuring their own spiritual light and vainly entering different realms. Therefore, the Dharma King who breaks existence uses unconditioned great compassion, drives the boat of the Three Vehicles, crosses the waves of the Five Lineages, and reverses attachment. The clear pool reflects the moon, and the bell rings in the quiet night. That's why the cows in Huaizhou eat the seedlings, and the price of rice in Luling rises. It is inevitable that the First Patriarch Bodhidharma (菩提達摩) came to China (支那) to teach sentient beings.'

外菱花不磨磚鏡。衣中驪頷不數他珍。未掛古帆見成公案。由是悟取無悟底面目。迷是不迷底鄉關。三際無私十方同暢。自家田地枯木生枝。古廟香爐寒灰再焰。莫不一切語言文字。資生產業皆與實相不相違背。若然者無影樹下合同船漁翁鼓舞。中有黃金充一國。野老謳歌共樂昇平同躋壽域。自是天長地久海晏河清。且道共樂昇平一句。作么生道。良久曰。羅浮打鼓韶州舞。久立珍重。建中靖國元年　皇太后上仙。被旨同六禪長老就文德殿升座。師拈香曰。率土之土莫非王土。且道此一辦香產何鄉土。若也道得。白石有消日。氤氳無盡年。盡虛空遍法界為云爲蓋應現無窮。上薦仙遊徑生佛國乃敷坐(問答不錄)師乃曰。最初說法者不知末後句。末後說法者不知最初句。最初句適來慧林禪師已為諸人說了也。說則說了。末後句且如何說。若約三乘十二分教。偏圓頓漸半滿一音。不免執指為月入海算沙。直似澄潭月影后夜鐘聲。隨扣擊以發音。逐波瀾而不散。猶是生死岸頭事。故乃菩提達磨觀象神州有大乘器。所以泛杯千頃浪。登陟萬重山。首造于梁。梁以果因有為之法而垂問。達磨揭聖諦第一義而奉答。梁主未契。遂之嵩少。九年面壁不立文字迥出三乘。直指人心見性成佛。當時神光二祖立云斷臂得髓明心。一花五葉結

果自成。六代傳衣後人得道。自此東華方信有正法眼藏涅槃妙心。中下隨根迷悟相半。信知此事非大根大器不能領悟。何以故。見聞覺知是法。法離見聞覺知。便乃火聚當岐鐵山在路。自然少室峰前壁立千仞。曹溪路上水泄不通。于其中間祖風不無凌遲。頹綱亦將委地。雖然如是法無定相。道假時彰建大法幢演大法義。興此一大事因緣。利樂有情不在他時。須際會千佛前後知之。今日幸遇大聖人出現於世。廣大流佈廓周沙界。實千載之一遇。至若堯舜禹湯端拱垂衣。無為之化不為不至。若乃開方便門　示真實相。十方嘉會四聚同延。辟古佛之家風。發含生之大本。未可與今日同時而語。何謂也。釋提桓因與善現發明般若唯止真空。波斯匿王為慶喜特指不遷猶存俗諦。惟此教外別傳向上一著彰顯當今。豈非希有之緣應在震旦。然溪山各異云月是同。同聲相應同氣相求。方知此事無古無今無彼無此。高而無上廣不可極。淵而無下深不可測。毛吞巨海芥納須彌。在天同天在人同人。在天則為日為月為照為明。在人則為君為臣為忠為孝。以此而推。百億日月百億須彌山百億四大海。根身器界情與無情同一體性。莫不仁者見之謂之仁。智者見之謂之智。百姓日用而不知。其能會萬物于自己者。其唯聖人。由是燈燈續焰葉葉相承。

百千世月點慧燈光融三界。十萬里星排祖𠏉涼蔭四生。是知法輪再轉于支那。帝日長輝于震旦。始然者法無大小物無適莫。皆被其光皆蒙其澤。以至草木禽魚無遠不及。只如舍衛國王。欲往靈山見佛敕諸臣僚。山河大地草木叢林須同去見。若一草一木不去。吾則不得見佛。大眾只今乾坤之內宇宙之間山河大地草木叢林。去亦不去來亦不來。湛湛無私巍巍不動。乃文乃武乃禪乃律。同在九重天上慈德殿前同時見佛。諸仁者見則不無。且作么生見。良久曰。重瞳日月明無盡。隆準山河秀有餘　皇情愉懌賜號佛日禪師。初神宗闡大相國寺為六禪。圓照首膺詔旨。至師復承恩遇叢林增光焉。

明州天童可齊禪師。姓應氏臺州人。依天臺國清寺僧道才出家圓具　初游講肆。晚造慧光圓照禪師法席開悟。眾請住安樂山。晚遷天童。僧問。寶華王座今日師登。祖意西來如何垂示。師曰。華開巖畔千枝秀。云便是和尚為人處也無。師曰。水瀉檐前一樣清。僧云。空生不解巖前坐。惹得天花動地來。師曰。笑破他人口。云時來雲散后不見別山高。師曰。吽吽。問如何是道。師曰。踏不著。云踏著后如何。師曰。七穿八穴。乃曰。一問一答一拶一掠。千眼頓開澄潭皎月。隨機施設縱奪臨時。縱之則句句攢花簇錦。處處釋迦道場。奪之

【現代漢語翻譯】現代漢語譯本：百千世的月亮點亮智慧的燈光，照融三界。十萬里的星辰排列成祖先的蔭涼，庇護四生。由此可知，法輪再次於支那（China，中國的古稱）轉動，帝王的太陽長久照耀于震旦（China，中國的古稱）。開始的時候，佛法沒有大小之分，萬物沒有適合與不適合之別，都沐浴在佛光之中，都蒙受佛法的恩澤。以至於草木禽魚，沒有遠近之分，都受到佛法的利益。比如舍衛國（Sravasti，古印度王國名）的國王，想要前往靈山（Grdhrakuta，又名鷲峰山，釋迦牟尼佛說法之地）拜見佛陀，就命令各位臣僚，山河大地、草木叢林都要一同前去拜見佛陀。如果一草一木不去，我就不能見到佛陀。各位仁者，如今乾坤之內、宇宙之間，山河大地、草木叢林，去也沒有去，來也沒有來，清澈無私，巍峨不動，既是文，又是武，既是禪，又是律，一同在九重天上慈德殿前同時見到佛陀。各位仁者，見到是不會沒有見到的，那麼要如何見到呢？良久之後說：『重瞳（指虞舜，相傳有雙瞳）的日月光明無盡，隆準（指佛，相傳佛有隆起的鼻子）的山河秀麗有餘。』皇帝心情愉悅，賜號佛日禪師。當初神宗皇帝將大相國寺改為六禪寺，圓照禪師首先接受詔令。到佛日禪師再次承蒙恩遇，叢林更加增光。明州天童可齊禪師，姓應，是臺州人。依止天臺國清寺的僧人道才出家，受具足戒。起初遊學于講習場所，後來參訪慧光圓照禪師的法席而開悟。大眾請他住持安樂山，晚年遷往天童寺。有僧人問：『寶華王座今日禪師您登臨，祖師西來（Bodhidharma，菩提達摩）的禪意如何垂示？』禪師說：『花開巖畔千枝秀。』僧人問：『云便是和尚為人處也無？』禪師說：『水瀉檐前一樣清。』僧人說：『空生（Subhuti，須菩提，佛陀的十大弟子之一，以善解空性著稱）不解巖前坐，惹得天花動地來。』禪師說：『笑破他人口。』僧人問：『時來雲散后不見別山高。』禪師說：『吽吽。』問：『如何是道？』禪師說：『踏不著。』僧人問：『踏著后如何？』禪師說：『七穿八穴。』於是說：『一問一答，一拶一掠，千眼頓開，澄潭皎月。隨機施設，縱奪臨時。縱之則句句攢花簇錦，處處釋迦道場。奪之』

【English Translation】 English version: A hundred thousand worlds' moons light up the lamp of wisdom, illuminating and merging the three realms. Ten thousand miles of stars are arranged as the ancestral shade, sheltering the four kinds of beings. From this, it is known that the Dharma wheel turns again in Zhina (China, ancient name for China), and the emperor's sun shines brightly in Zhendan (China, ancient name for China). In the beginning, the Dharma has no distinction of big or small, and all things have no distinction of suitable or unsuitable, all bathed in the light of the Buddha, all receiving the grace of the Dharma. Even the grass, trees, birds, and fish, without distinction of near or far, all benefit from the Dharma. For example, the King of Sravasti (Sravasti, name of an ancient Indian kingdom), wanting to go to Grdhrakuta (Grdhrakuta, also known as Vulture Peak, where Shakyamuni Buddha preached) to see the Buddha, ordered all his officials that the mountains, rivers, earth, grass, and forests must all go together to see the Buddha. If even one blade of grass or one tree does not go, then I will not be able to see the Buddha. All of you, benevolent ones, now within the universe, between heaven and earth, the mountains, rivers, earth, grass, and forests, going is not going, coming is not coming, clear and selfless, majestic and unmoving, both civil and martial, both Chan and Vinaya, all together seeing the Buddha simultaneously in front of the Cide Hall in the ninth heaven. All of you, benevolent ones, seeing will not be without seeing, so how to see? After a long silence, he said: 'The double-pupiled (referring to Emperor Shun, who was said to have double pupils) sun and moon are infinitely bright, the high-nosed (referring to the Buddha, who was said to have a high nose) mountains and rivers are exceedingly beautiful.' The emperor was pleased and bestowed the title 'Buddha Sun' Chan Master. Initially, Emperor Shenzong changed the Great Xiangguo Temple into the Six Chan Temple, and Chan Master Yuanzhao was the first to accept the imperial decree. When the master again received the imperial favor, the monastery was further illuminated. Chan Master Keqi of Tiantong Temple in Mingzhou, whose surname was Ying, was from Taizhou. He left home and received the full precepts under the monk Daocai of Guoqing Temple in Tiantai. Initially, he studied in lecture halls, and later visited the Dharma seat of Chan Master Huiguang Yuanzhao and attained enlightenment. The assembly invited him to reside at Anle Mountain, and in his later years, he moved to Tiantong Temple. A monk asked: 'Today, the Chan Master ascends the Jeweled Flower Throne, how will you impart the meaning of the Patriarch's (Bodhidharma, Bodhidharma) coming from the West?' The master said: 'Flowers bloom on the cliffside, a thousand branches are beautiful.' The monk asked: 'Is the cloud the place where the monk acts for others?' The master said: 'Water pours from the eaves, equally clear.' The monk said: 'Sunyata (Subhuti, Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) does not understand sitting before the cliff, causing heavenly flowers to move the earth.' The master said: 'Laughing at others' mouths.' The monk asked: 'When the time comes and the clouds disperse, one does not see other mountains high.' The master said: 'Hum Hum.' Asked: 'What is the Tao?' The master said: 'Cannot be stepped on.' The monk asked: 'What after stepping on it?' The master said: 'Seven holes and eight holes.' Then he said: 'One question, one answer, one squeeze, one sweep, a thousand eyes suddenly open, a clear pool, a bright moon. According to the occasion, giving and taking are temporary. Giving it, then every sentence is gathered with flowers and brocade, every place is Shakyamuni's Dharma place. Taking it away'

則一法不留千聖絕跡。雖然如是。須知有向上一竅。還會么。良久曰。莫謂春殘花落盡。峰前昨夜一枝開。

蘇州萬壽普勤禪師上堂曰。物外無堪老便休。干城夢質兩悠悠。如何幻事來相逼。卻使閑身不自由。然則出家之士利物為初。稟先祖之洪規。續慧燈于千古。一心妙法號總持門。得之者不立階梯頓齊諸聖。失之者塵劫不復徒自勞形。或得失兩忘凡聖情盡。正當恁么時不是心不是佛不是物。敢問諸禪德。畢竟是什麼。若向這裡倜儻分明。便能獨步大方橫身三界。握金剛寶劍破生死魔軍。良久曰。劄。

明州香山正覺延泳禪師。僧問。祖意西來即不問。和尚家風事若何。師曰。眼深鼻大。云學人便恁么履踐時如何。師曰。臂長袖短。乃曰。心隨境現境逐心生。心境兩忘是個什麼。拈起拄杖曰。且道這個甚處得來。若道是拄杖瞎卻爾眼。若道不是拄杖瞎在甚麼處。是與不是一時拈卻。且騎拄杖出三門去也。

明州雪竇法藏守卓禪師示眾曰。好大眾。龍種上尊王佛為諸人現銀色世界。瓊林玉宇剎剎交光。寶殿銀城光輝相映。又色即是空。空即是色。色空空色休擬議。空色色空成智慧。耳聞眼見遍河沙。儘是如來真實地。不得已向諸人道。生是苦受是業滅可證道可修。以四諦十二因緣。知苦斷集證滅修

【現代漢語翻譯】現代漢語譯本：如果執著于任何一法，即使是聖人也會失去軌跡。雖然是這樣說，要知道還有向上的一竅。明白嗎？（停頓良久）不要說春天過去花都落盡了，山峰前昨夜才開了一枝新花。

蘇州萬壽普勤禪師上堂開示說：身外之物沒有什麼值得留戀，不如放下休息。功名利祿就像夢一樣虛幻。為什麼虛幻的事情要來逼迫我們，反而使清閑的身心不得自由？既然如此，出家人的首要任務是利益眾生，秉承先祖的宏偉規範，延續智慧之燈于千秋萬代。一心妙法被稱為總持門（Dharani-mukha，總持一切法門的法門）。得到它的人不需要任何階梯，就能立刻與諸聖齊等；失去它的人，即使經歷無數劫也只是徒勞地勞累身形。或者得失兩忘，凡聖之情都消盡。正在這個時候，不是心，不是佛，也不是物。請問各位禪德，這到底是什麼？如果在這裡能夠灑脫明白，就能獨自走遍四方，橫身於三界之中，握著金剛寶劍，破除生死魔軍。（停頓良久）喝！

明州香山正覺延泳禪師。有僧人問：『祖師西來傳達的禪意暫且不問，和尚您的家風是怎樣的？』禪師說：『眼睛深邃，鼻子高大。』僧人說：『學人如果這樣去實踐，又該如何？』禪師說：『臂長袖短。』於是禪師說：『心隨境而顯現，境隨心而生起，心境兩忘又是什麼？』禪師拿起拄杖說：『說說看，這個是從哪裡來的？如果說是拄杖，就瞎了你的眼；如果說不是拄杖，又瞎在哪裡？』是與不是，一時都放下。且騎著拄杖出山門去也。

明州雪竇法藏守卓禪師開示大眾說：『各位，大家好！龍種上尊王佛（Lord Buddha, the Dragon Seed Supreme King）為各位展現銀色的世界，瓊林玉宇，每個剎土都交相輝映，寶殿銀城，光輝互相照耀。再說色即是空，空即是色（Form is emptiness, emptiness is form）。色空空色，不要妄加議論。空空色空，成就智慧。耳聞眼見，遍及恒河沙數的世界，都是如來真實的境界。不得已才向各位說：生是苦，受是業，滅可以證，道可以修。用四諦（Four Noble Truths）十二因緣（Twelve links of dependent origination），知苦、斷集、證滅、修道。』

【English Translation】 English version: If one clings to any dharma, even sages will lose their traces. Although it is so, know that there is an upward aperture. Do you understand? (After a long pause) Do not say that spring has passed and the flowers have all fallen; before the peak, a new branch blossomed last night.

Zen Master Puqin of Wanshou Monastery in Suzhou ascended the Dharma hall and said: 'Outside of things, there is nothing worth cherishing; it is better to let go and rest. Fame and fortune are like illusory dreams. Why do illusory things come to oppress us, making our peaceful minds unfree? Therefore, the primary task of a monastic is to benefit sentient beings, upholding the grand precepts of the ancestors, and continuing the lamp of wisdom for thousands of generations. The one-mind wonderful dharma is called the Dharani-mukha (the gate of holding all dharmas). Those who attain it need no ladder and immediately become equal to all the sages; those who lose it, even after countless kalpas, will only labor their bodies in vain. Or, forgetting both gain and loss, and exhausting all feelings of the mundane and the sacred, what is it at this very moment? It is not mind, not Buddha, and not thing. I dare to ask you, venerable Zen practitioners, what exactly is it? If you can be free and clear here, you can walk alone in all directions, stand across the three realms, and wield the vajra sword to destroy the army of the demons of birth and death.' (After a long pause) 'Hah!'

Zen Master Yanyong of Xiangshan Zhengjue Monastery in Mingzhou. A monk asked: 'I will not ask about the meaning of the Patriarch's coming from the West; what is the style of your monastery, Master?' The Master said: 'Deep eyes, large nose.' The monk said: 'If the student practices in this way, what should I do?' The Master said: 'Long arms, short sleeves.' Then the Master said: 'The mind appears with the environment, and the environment arises with the mind; what is it when both mind and environment are forgotten?' The Master picked up his staff and said: 'Tell me, where did this come from? If you say it is a staff, you will blind your eyes; if you say it is not a staff, where are you blind?' Whether it is or is not, put it all down at once. And ride the staff out of the monastery gate.'

Zen Master Shouzhuo of Xuetou Fazang Monastery in Mingzhou addressed the assembly, saying: 'Good assembly! Lord Buddha, the Dragon Seed Supreme King (Longzhong Shangzun Wang Fo), manifests a silver world for you all, with jade forests and jeweled palaces, each Buddha-land interpenetrating with light, and jeweled halls and silver cities shining with each other. Furthermore, form is emptiness, emptiness is form (Se ji shi kong, kong ji shi se). Form emptiness, emptiness form, do not speculate. Emptiness emptiness form emptiness, accomplishes wisdom. What is heard by the ear and seen by the eye, pervading worlds as numerous as the sands of the Ganges, is all the true realm of the Tathagata. I have no choice but to say to you all: birth is suffering, reception is karma, extinction can be realized, the path can be cultivated. Use the Four Noble Truths (Si Di) and the Twelve Links of Dependent Origination (Shi Er Yin Yuan) to know suffering, cut off accumulation, realize extinction, and cultivate the path.'

道。復曰。有生可知有業可斷有滅可證有道可修皆謗佛。謗佛盡同魔說。正當恁么時且道作么生會。雪竇不免與諸人說破。千峰積寒雪。萬徑人蹤絕。壞衲擁枯槎。是說如何說。喝一喝。又曰陽回幾次到新冬。壞衲爐寒也不窮。白鳥靜馳天外影。紅顏偷過耳邊風。是非未起名何在。物我兼忘景自空。記取云巖巖上語。莫教辜負主人翁。喝一喝。僧問。如何是賓中主。師曰。進前無路。云如何是主中賓。師曰。退不容身。云如何是賓中賓。師曰。對面是何人。云如何是主中主。師曰。有理無說處。云賓主已蒙師指示。向上宗乘事若何。師曰。仰面貪看鳥回頭錯應人。

湖州報本常利禪師上堂。僧問。如何是大人相。師曰。披毛戴角。云學人不會。師曰。紫磨金容。問如何得作佛去。師曰。煩惱里薦取。云如何得離煩惱。師曰。對面菩提。問如何是無相佛。師曰。影臨四海。云如何是有相佛。師曰。體絕毫釐。云畢竟是有是無。師曰。常憶當年尋海客。一聲羌笛過山西。雲和尚不近道理。師曰。從來只與么。問古鏡未磨時如何。師曰。照。云磨后如何。師曰黑。云既是磨后為什麼黑。師曰。為汝要磨。問如何是無為。師曰。有作。云如何是有作。師曰。無為。僧擬議。師曰。漆桶這裡不是無為。乃曰。今日月望打個

【現代漢語翻譯】現代漢語譯本道。又說：『認為有生可以知道有業可以斷除，有滅可以證悟，有道可以修行，都是誹謗佛。』誹謗佛和魔的說法完全一樣。正在這樣的時候，且說該如何領會？雪竇不得不為各位說破：『千峰堆積寒冷的雪，萬徑之上沒有人的軌跡。破舊的僧衣包裹著枯樹。』這是在說什麼呢？喝！又說：『陽光迴轉幾次到達新的冬天，破舊的僧衣和寒冷的爐子也不覺得窮困。白鳥靜靜地飛馳，天外的影子倒映水中，紅顏悄悄地從耳邊吹過。是非未起，名字在哪裡？物我兼忘，景色自然空明。記住云巖禪師的話，不要辜負了主人翁。』喝！有僧人問：『什麼是賓中主？』禪師說：『前進無路。』（僧人）問：『什麼是主中賓？』禪師說：『後退無路。』（僧人）問：『什麼是賓中賓？』禪師說：『對面是誰人？』（僧人）問：『什麼是主中主？』禪師說：『有理無處說。』（僧人）說：『賓主已經蒙受禪師指示，向上宗乘之事又該如何？』禪師說：『仰面貪看鳥，回頭錯應人。』

湖州報本常利禪師上堂。有僧人問：『什麼是大人相？』禪師說：『披著毛，戴著角。』（僧人）說：『學人不會。』禪師說：『紫磨金色的容貌。』（僧人）問：『如何才能成佛？』禪師說：『在煩惱中領悟。』（僧人）問：『如何才能脫離煩惱？』禪師說：『對面就是菩提（Bodhi，覺悟）。』（僧人）問：『什麼是無相佛？』禪師說：『影子映照四海。』（僧人）問：『什麼是有相佛？』禪師說：『形體超越毫釐。』（僧人）問：『究竟是有還是無？』禪師說：『常憶當年尋海客，一聲羌笛過山西。』（僧人）說：『和尚不近道理。』禪師說：『從來只是這樣。』（僧人）問：『古鏡未磨時如何？』禪師說：『照。』（僧人）問：『磨后如何？』禪師說：『黑。』（僧人）問：『既然是磨后，為什麼黑？』禪師說：『爲了你要磨。』（僧人）問：『什麼是無為？』禪師說：『有作。』（僧人）問：『什麼是有作？』禪師說：『無為。』僧人猶豫。禪師說：『漆桶這裡不是無為。』於是說：『今日月望打個』

【English Translation】 English version The master said, 'To say that there is birth from which knowledge arises, karma that can be severed, extinction that can be realized, and a path that can be cultivated, all are slanders against the Buddha (Buddha, the awakened one).' Slandering the Buddha is the same as the teachings of demons. At just such a time, how would you understand it?' Xue Dou (a Zen master) could not avoid explaining it to everyone: 'A thousand peaks piled with cold snow, ten thousand paths without a trace of people. A tattered robe embraces a withered tree.' What is this saying? H喝! (a shout) Again, he said, 'How many times does the sun return to a new winter? The tattered robe and cold stove are not impoverished. White birds quietly fly, their shadows reflected in the water beyond the sky, red faces secretly pass by like wind at the ear. Before right and wrong arise, where is the name? When things and self are both forgotten, the scenery is naturally clear. Remember the words of Zen Master Yunyan (a Zen master), do not fail the master.' H喝! A monk asked, 'What is the guest within the host?' The master said, 'No path forward.' The monk asked, 'What is the host within the guest?' The master said, 'No room to retreat.' The monk asked, 'What is the guest within the guest?' The master said, 'Who is the person facing you?' The monk asked, 'What is the host within the host?' The master said, 'There is reason, but nowhere to speak of it.' The monk said, 'The guest and host have already received the master's instruction, what about the matter of the upward lineage?' The master said, 'Looking up greedily at the birds, turning your head to mistakenly respond to people.'

Zen Master Changli of Baoben Temple in Huzhou ascended the platform. A monk asked, 'What is the appearance of a great person?' The master said, 'Wearing fur and donning horns.' The monk said, 'This student does not understand.' The master said, 'A body of purple-gold color.' The monk asked, 'How can one become a Buddha?' The master said, 'Realize it within afflictions.' The monk asked, 'How can one escape afflictions?' The master said, 'Facing you is Bodhi (覺悟, enlightenment).' The monk asked, 'What is the formless Buddha?' The master said, 'The shadow reflects across the four seas.' The monk asked, 'What is the Buddha with form?' The master said, 'The body transcends the slightest measure.' The monk asked, 'Ultimately, is there being or non-being?' The master said, 'I often recall the year searching for the sea traveler, the sound of a Qiang flute passing west of Shanxi.' The monk said, 'The master is not close to reason.' The master said, 'It has always been just like this.' The monk asked, 'What is it like when the ancient mirror is not yet polished?' The master said, 'It shines.' The monk asked, 'What is it like after polishing?' The master said, 'Black.' The monk asked, 'Since it is after polishing, why is it black?' The master said, 'For the sake of your polishing.' The monk asked, 'What is non-action (Wuwei)?' The master said, 'Action.' The monk asked, 'What is action?' The master said, 'Non-action.' The monk hesitated. The master said, 'The lacquer bucket is not non-action here.' Then he said, 'Today, the fifteenth day of the month, give a'

糊餅供養大眾。拈拄杖作圓相曰。還識此餅么。不但供養一人。百千萬億人只是一個。細嚼飽餐不得咬破。然雖如是切忌面生參。又曰。大眾有一人無形無相無學無名。不動人情能為變化。該羅群像洞攝大千。截生死流踞涅槃岸。或諸菩薩乃至非人見今坐斷毗盧。直至一生補處。還識此人么。若識得伊共為洪範。若不識伊常為冤對。快識取好。

睦州資福道芳禪師。僧問。德山臨濟以棒喝接人。和尚出世將何垂示。師曰。山僧無氣力。雲和尚豈無方便。師曰。大眾笑爾。有僧出禮拜起云。請師答話。師曰。蹉過了也。云甚處是蹉過。師曰。五里復五里。乃曰。秋風清秋水淥。白露立寒沙。秋蟬噪幽谷。金風扇白蘋。玉露滋黃菊。流水奏伯牙之琴。涼飆動子猷之竹。聽也聽不盡。觀也觀不足。且作么生會個佛性義。良久曰。解空不解離聲色。愛聽孤猿嶺上啼。

安州九𡽀山圓明著禪師。僧問。大藏教中還有奇特事也無。師曰有。云如何是。師曰。展軸光千界開函萬國春。問作家不啐啄啐啄不作家。學人上來請師作家相見。師曰。袖裡青蛇吼。云學人不會。師曰。腦後冷光生。云錯。師曰。識甚痛癢。乃曰。煙凝雨岸黃葉飄空。燕去雁來古今時節。說生說滅未為極則之談。遣有排空豈是格外之語。黃梅夜半少

【現代漢語翻譯】現代漢語譯本：用糊餅供養大眾。拿起拄杖畫了一個圓圈說：『還認識這個餅嗎？』不只是供養一個人，百千萬億人也只是一個。要細嚼慢嚥，不要咬破。雖然是這樣，但切記不要面生疏遠。又說：『大眾中有一個人，無形無相，無學無名，不為情感所動，卻能變化萬千，涵蓋萬象，洞察大千世界，截斷生死之流，安坐于涅槃的彼岸。或許諸位菩薩乃至非人，見他如今坐斷毗盧（Vairochana，毗盧遮那佛，意為光明遍照），直至一生補處（指彌勒菩薩）。還認識這個人嗎？』如果認識他，就可以共同遵循洪範（指《尚書·洪範》，包含治國安邦的大法）。如果不認識他，就永遠是冤家對頭。趕快認識他吧！』睦州資福道芳禪師。有僧人問：『德山（Deshan）和臨濟（Linji）用棒喝來接引人，和尚您出世將用什麼來垂示？』禪師說：『山僧我沒有氣力。』僧人說：『和尚難道沒有方便法門嗎？』禪師說：『大眾會笑話你的。』有個僧人出來禮拜，起身說：『請師父回答。』禪師說：『錯過了。』僧人說：『哪裡是錯過了？』禪師說：『五里又五里。』於是說：『秋風清涼，秋水碧綠，白露凝結在寒冷的沙灘上，秋蟬在幽靜的山谷中鳴叫，金風吹拂著白色的浮萍，玉露滋潤著黃色的菊花。流水彈奏著伯牙（Boya）的琴，涼風搖動著王子猷（Wang Ziyou）的竹子。聽也聽不完，看也看不夠。那麼，要如何領會佛性的意義呢？』良久后說：『只理解空性而不理解遠離聲色，（就像）喜歡聽孤猿在山嶺上啼叫。』安州九𡽀山圓明著禪師。有僧人問：『大藏經（Tripitaka，佛教經典的總稱）中還有奇特的事情嗎？』禪師說：『有。』僧人說：『如何是奇特事？』禪師說：『展開經卷，光明照耀千界；打開經函，萬國迎來春天。』問：『作家不啐啄（指雛鳥破殼時，母鳥與雛鳥內外相應），啐啄不作家。學人前來，請師父以作家的身份相見。』禪師說：『袖裡青蛇吼。』僧人說：『學人不會。』禪師說：『腦後冷光生。』僧人說：『錯。』禪師說：『識甚痛癢。』於是說：『煙霧凝結在被雨水沖刷的河岸，黃葉飄落在空中，燕子飛走，大雁飛來，這是古往今來的時節。說生說滅，還不是最極端的說法。遣除有，排斥空，難道是格外之語嗎？黃梅（指黃梅五祖弘忍）夜半少...』

【English Translation】 English version: Offering the assembly with a wheat cake. Raising his staff and drawing a circle, he said, 'Do you recognize this cake? It's not just an offering to one person; hundreds of thousands of millions of people are just one. Chew it carefully and slowly, don't break it. Although it is so, remember not to be unfamiliar.' He also said, 'Among the assembly, there is one person who is formless and without characteristics, without learning and without name, unmoved by emotions, yet capable of infinite transformations, encompassing all phenomena, penetrating the great thousand worlds, severing the stream of birth and death, and sitting on the shore of Nirvana. Perhaps you Bodhisattvas and even non-humans see him now sitting and judging Vairochana (Vairochana, meaning 'illuminating everywhere'), until the position of the one birth remaining (referring to Maitreya Bodhisattva). Do you recognize this person?' If you recognize him, you can follow the Hong Fan (referring to the 'Hong Fan' in the Book of Documents, containing the great laws for governing the country and pacifying the people) together. If you don't recognize him, you will always be enemies. Quickly recognize him!' Chan Master Daofang of Zifu in Muzhou. A monk asked, 'Deshan (Deshan) and Linji (Linji) used shouts and blows to receive people. What will the Master use to show us upon entering the world?' The Master said, 'This mountain monk has no strength.' The monk said, 'Does the Master not have expedient means?' The Master said, 'The assembly will laugh at you.' A monk came forward, bowed, and said, 'Please, Master, answer.' The Master said, 'Missed it.' The monk said, 'Where is the miss?' The Master said, 'Five miles and another five miles.' Then he said, 'The autumn wind is clear, the autumn water is green, white dew stands on the cold sand, autumn cicadas chirp in the secluded valley, the golden wind fans the white duckweed, and jade dew nourishes the yellow chrysanthemums. Flowing water plays Boya's (Boya) zither, and cool breezes move Wang Ziyou's (Wang Ziyou) bamboo. Listening is endless, and seeing is never enough. So, how do you understand the meaning of Buddha-nature?' After a long silence, he said, 'Understanding emptiness without understanding detachment from sound and form is like enjoying listening to the solitary ape crying on the mountain ridge.' Chan Master Yuanming of Jiufeng Mountain in Anzhou. A monk asked, 'Are there any extraordinary things in the Tripitaka (Tripitaka, the general term for Buddhist scriptures)?' The Master said, 'Yes.' The monk said, 'What are the extraordinary things?' The Master said, 'Unrolling the scroll, light illuminates a thousand worlds; opening the case, ten thousand countries welcome spring.' He asked, 'The author does not 'cuizhuo' (referring to the chick breaking out of its shell, with the mother bird and chick responding internally), and 'cuizhuo' is not the author. The student comes forward, please Master meet as an author.' The Master said, 'The green snake roars in the sleeve.' The monk said, 'The student does not understand.' The Master said, 'A cold light is born behind the head.' The monk said, 'Wrong.' The Master said, 'What pain do you know?' Then he said, 'Smoke condenses on the rain-washed bank, yellow leaves flutter in the sky, swallows fly away, and geese fly in, these are the seasons of ancient and modern times. Saying birth and death is not the ultimate talk. Dismissing existence and rejecting emptiness, are these extraordinary words? Huangmei (referring to the Fifth Patriarch Hongren of Huangmei) is short in the middle of the night...'

室九年。直顯真機更無別理。所以道。直截根源佛所印。摘葉尋枝我不能。敢問諸人。作么生會個直顯真機底道理。良久曰。參。

東京慧林慈壽法晝禪師。生杭州徐氏。出家圓具。聽習經論。后造瑞光圓照禪師法席投機開悟。先住北京天缽。次遷香山。后被旨住東京慧林。僧問。山巖水壑儘是舊日家風。拄杖凈瓶拈起新來活計。古殿重開愿聞舉要。師曰。擊大法鼓演大法義。僧云。恁么則彌勒門開心䪺曉。德云峰峻道何藏。師曰。爾向甚處見彌勒。僧云。雲散長天星斗現。月明沙界物難藏。師曰。休要費力。乃顧大眾曰。皇都禪利慧林道場今日暫借山僧升陟。實愧非才于明眼人前提綱佛祖炫耀見知。直饒說得天雨四花地搖六震。一點也用不著。蓋為各各威光動地人人不欠絲毫。然雖如是。更有向上一竅。三世諸佛不能宣。六代祖師拈不起。且道是什麼物得恁么奇怪。還薦得么。良久曰。曹溪路坦平莫強生荊棘。久立。

通州狼山法印載儀禪師。僧問。祥雲綻處現千朵之危峰。羽扇搖時去九旬之炎熱。正當恁么時如何是到地頭一句。師曰。一雨普潤。僧云。未審如何踐履。師曰。射虎鬚當機。僧云。快便難逢。師曰。要棒吃那。問知師久蘊囊中寶。今日當筵略借看。師曰。莫是南番真舶主。僧云。不獨學

【現代漢語翻譯】現代漢語譯本：住持九年。直接顯露真實的機用，沒有其他的道理。所以說：『直截了當抓住根源，這是佛所印證的；摘葉尋枝，我做不來。』請問各位，如何領會這直接顯露真實機用的道理？（停頓良久）參！

東京慧林慈壽法晝禪師，是杭州徐氏人。出家受具足戒后，聽習經論。後來到瑞光圓照禪師的座下，因機緣相投而開悟。先住在北京天缽寺，後來遷到香山寺，之後奉旨住持東京慧林寺。有僧人問：『山巖水壑，處處都是舊日的家風；拄杖凈瓶，拈起的是新來的活計。古殿重開，希望聽您講講要點。』禪師說：『擊大法鼓，演大法義。』僧人說：『如此說來，彌勒（Maitreya，未來佛）之門敞開心扉，德云峰高峻，道又藏在哪裡呢？』禪師說：『你從哪裡見到彌勒？』僧人說：『雲散長空，星斗顯現；月明沙界，萬物難以隱藏。』禪師說：『休要費力。』於是顧視大眾說：『皇都禪利慧林道場，今日暫且借山僧我來升座。實在慚愧我才能不足，要在明眼人面前提綱佛祖，炫耀見解。即使說得天雨四花，地搖六震，一點用處也沒有。因為各位的威光都在震動大地，人人都不缺少絲毫。雖然如此，還有向上的一竅，三世諸佛也無法宣說，六代祖師也無法拈起。那麼，這到底是什麼東西，竟然如此奇怪？還領會得到嗎？』（停頓良久）說：『曹溪（Caoxi，六祖慧能弘法之地）的路平坦開闊，不要強行製造荊棘。』（站立良久）』

通州狼山法印載儀禪師。有僧人問：『祥雲綻放之處，顯現千朵危峰；羽扇搖動之時，驅散九旬的炎熱。正當這個時候，如何是到達根本的一句？』禪師說：『一雨普潤。』僧人說：『不知如何踐行？』禪師說：『射虎鬚當機。』僧人說：『快便難逢。』禪師說：『想要吃棒嗎？』又有人問：『知道禪師您長久以來蘊藏囊中之寶，今日當著大眾略微借來一看。』禪師說：『莫非是南番（指東南亞）來的真舶主？』僧人說：『不只是學。』

【English Translation】 English version: Having resided for nine years, directly revealing the true function, there is no other principle. Therefore, it is said: 'Directly grasping the root source is what the Buddhas seal; picking leaves and searching for branches, I cannot do.' I dare to ask everyone, how do you understand the principle of directly revealing the true function? (Pauses for a long time) '參! (can!)'

Chan Master Fazhou of Cishou Temple in Huilin, Tokyo, was a native of Hangzhou, from the Xu family. After leaving home and receiving full ordination, he studied scriptures and treatises. Later, he went to the Dharma seat of Chan Master Yuanzhao of Ruiguang Temple, where he had a meeting of minds and attained enlightenment. He first resided at Tianbo Temple in Beijing, then moved to Xiangshan Temple, and later was ordered to reside at Huilin Temple in Tokyo. A monk asked: 'Mountain cliffs and water ravines are all the old family style; the staff and water bottle are picking up new livelihoods. The ancient hall is reopened, I wish to hear the essentials.' The Master said: 'Strike the great Dharma drum and expound the great Dharma meaning.' The monk said: 'In that case, the Maitreya (Maitreya, the future Buddha) gate opens the heart, and Mount Deyun is steep, where is the Dao hidden?' The Master said: 'Where did you see Maitreya?' The monk said: 'Clouds scatter in the long sky, stars appear; the moon shines on the sand world, things are hard to hide.' The Master said: 'Stop wasting effort.' Then he looked at the assembly and said: 'The imperial capital's Chan benefit, Huilin Dojo, today I, this mountain monk, will temporarily ascend the seat. I am truly ashamed of my lack of talent, to outline the Buddhas and patriarchs before those with clear eyes, and flaunt knowledge. Even if I speak of the heavens raining four flowers and the earth shaking six times, it is of no use at all. Because each of you has a majestic light shaking the earth, and everyone lacks nothing at all. Even so, there is still an upward aperture that the Buddhas of the three worlds cannot proclaim, and the six generations of patriarchs cannot pick up. Then, what is this thing that is so strange? Can you recommend it?' (Pauses for a long time) He said: 'The road of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) is flat and open, do not forcibly create thorns.' (Stands for a long time)'

Chan Master Zaiyi of Fayin Temple on Wolf Mountain in Tongzhou. A monk asked: 'Where auspicious clouds bloom, a thousand dangerous peaks appear; when the feather fan is waved, the heat of ninety days is dispelled. At this very moment, what is the phrase that reaches the ground?' The Master said: 'One rain universally moistens.' The monk said: 'I don't know how to practice it.' The Master said: 'To shoot a tiger, you must be opportunistic.' The monk said: 'Quickness is hard to come by.' The Master said: 'Do you want to be beaten?' Someone asked: 'Knowing that the Master has long treasured the treasure in his bag, today I will borrow it to see it in front of everyone.' The Master said: 'Could it be the true ship owner from Nanfan (referring to Southeast Asia)?' The monk said: 'Not just learning.'

人有賴。大眾亦乃沾恩。師曰。元來只是杜波斯。乃顧視大眾曰。好好可謂幽顯朗照物理虛通。為森羅之寶印。作萬象之真宗。其動也形其寂也冥。本凈非瑩法爾圓成。所以道。如何無價之寶隱在陰入之坑。大眾。山僧今日敢對眾前特地拈出。乃畫一圓相擎示大眾曰。這裡既放憨去。亦要大家精鑒。莫謂連城之價可以並輝。徑寸之圓堪同其美。直謂龍女爭鋒無垢世界未當正覺。縱使金輪獨步立功勛者權為重賞。且道是什麼寶得恁么殊異。良久曰。海神知貴不知價。留與人間光照夜。

蘇州定慧圓義遵式禪師。僧問。南泉斬貓兒意旨如何。師便打。僧云。猶是學人疑處。師曰。十萬八千。僧云。忽遇趙州時如何。師曰。賣金還有買金人。問如何是祖師西來意。師曰。萬水千山。僧云。便與么去時如何。師曰。千山萬水。僧云。專為流通。師曰。南地行人口似碑。乃曰。青山鬱鬱水滔滔。萬浪千波接海濤。提得絲綸漾舟去。鉤頭須要釣鯨鰲。拈拄杖曰。負命者上鉤來參。又曰。睡來閤眼飯來餐。佛祖從教說易難。若問安心有何法。太湖長浸洞庭山。衲僧家人人盡道。我八面四方縱橫無閡。龍濟為什麼道。捲簾除卻障閉戶生得閡。若人辨得許汝向衣缽下穩坐地。上堂曰。一月初圓百川澄影。一燈發彩萬炷流輝。月無留

【現代漢語翻譯】現代漢語譯本人有所依賴，大眾也因此沾受恩惠。禪師說：『原來只是杜波斯（Dupas）。』於是環顧大眾說：『好好，可以說是幽暗與光明都照亮，物理虛空通達。作為森羅萬象的寶印，作為萬象的真宗。它的動，顯現形體；它的寂，隱藏軌跡。本來清凈並非磨礪而成，自然而然圓滿成就。』所以說：『如何無價之寶隱藏在陰暗的坑裡？』大眾，山僧我今日敢於當著大家的面特地拈出。於是畫一個圓相，高舉向大眾展示說：『這裡既要放開胸懷，也要大家精細鑑別。不要說連城的價值可以與它媲美，即使是直徑一寸的圓也不能與它相比。直接說龍女爭奪寶珠的無垢世界，也不能與正覺相比。縱使金輪王獨步天下，建立功勛，也只能算是重賞。』且說是什麼寶物如此殊異？良久說：『海神知道它的珍貴，卻不知道它的價值，留給人間照亮黑夜。』

蘇州定慧圓義遵式禪師。有僧人問：『南泉斬貓兒（Nanquan cutting the cat in half）的意旨是什麼？』禪師便打他。僧人說：『還是學人疑惑的地方。』禪師說：『十萬八千。』僧人問：『如果遇到趙州（Zhaozhou）時如何？』禪師說：『賣金還有買金人。』問：『如何是祖師西來意（the meaning of Bodhidharma's arrival from the West）？』禪師說：『萬水千山。』僧人說：『如果就這樣去時如何？』禪師說：『千山萬水。』僧人說：『專門爲了流通。』禪師說：『南方行人口似碑。』於是說：『青山鬱鬱，水流滔滔，萬浪千波連線海濤。提著絲線搖著船去，鉤頭上需要釣起鯨魚。』拈起拄杖說：『揹負罪孽的人上鉤來參！』又說：『睡醒來閤眼，吃飯時用餐，佛祖教導說容易也難。若問安心有什麼方法，太湖長久浸潤著洞庭山。』衲僧家（monks）人人都說：『我八面四方縱橫無礙。』龍濟（Longji）為什麼說：『捲起簾子除去障礙，關上門反而生出阻礙。』如果有人辨別得出，就允許你向衣缽下穩穩地坐著。』上堂說：『一月初圓，百川澄澈倒影；一燈發出光彩，萬盞燈流淌光輝。月亮沒有停留』

【English Translation】 English version People have reliance, and the masses also receive grace because of it. The master said, 'Originally, it's just Dupas.' Then he looked at the assembly and said, 'Good, good, it can be said to illuminate both the hidden and the manifest, and the physics of emptiness are thoroughly understood. It serves as the precious seal of all phenomena, and as the true origin of all things. Its movement manifests form; its stillness conceals traces. It is inherently pure, not polished, and naturally perfectly accomplished.' Therefore, it is said, 'How can a priceless treasure be hidden in a dark pit?' Assembly, I, the mountain monk, dare to specially bring it forth before everyone today. So he drew a circle and held it up to show the assembly, saying, 'Here, one must both open one's heart and have everyone discern carefully. Do not say that the value of a chain of cities can be compared to it, nor can a circle of one inch in diameter be likened to its beauty. Directly say that the immaculate world of the dragon girl contending for the pearl cannot compare to perfect enlightenment. Even if the golden wheel king walks alone in the world and establishes meritorious deeds, it can only be considered a great reward.' And what is this treasure that is so extraordinary? After a long silence, he said, 'The sea god knows its preciousness but does not know its value, leaving it to illuminate the night for humanity.'

Zen Master Yuan Yi Zunshi of Dinghui Temple in Suzhou. A monk asked, 'What is the meaning of Nanquan cutting the cat in half?' The master then hit him. The monk said, 'It is still a place of doubt for the student.' The master said, 'One hundred and eight thousand.' The monk asked, 'What if I meet Zhaozhou?' The master said, 'There are still gold buyers when gold is sold.' Asked, 'What is the meaning of Bodhidharma's arrival from the West?' The master said, 'Ten thousand waters and a thousand mountains.' The monk said, 'What if I go like this?' The master said, 'A thousand mountains and ten thousand waters.' The monk said, 'Especially for circulation.' The master said, 'The mouths of people traveling in the south are like steles.' Then he said, 'The green mountains are lush, the water flows torrentially, and the ten thousand waves and thousand waves connect to the sea waves. Carrying the silk thread and rowing the boat, the hook must catch a whale.' He picked up his staff and said, 'Those who bear fate, come and participate!' He also said, 'Close your eyes when you wake up, and eat when it's time to eat. The Buddhas and ancestors teach that it is both easy and difficult. If you ask what method there is for peace of mind, Lake Tai has long been soaking Dongting Mountain.' The monks all say, 'I am unobstructed in all directions.' Why did Longji say, 'Rolling up the curtain removes obstacles, but closing the door creates obstacles.' If someone can discern this, then you are allowed to sit firmly under the robe and bowl.' Ascending the hall, he said, 'The first month is full, and a hundred rivers reflect the clear image; a lamp emits light, and ten thousand lamps flow with brilliance. The moon does not stay.'

影之心。燈無傳輝之念。若得如是。可以處於諠嘩入乎塵俗。運大悲光于沙界。開普門眼于生靈豈惟觀音大士三十二種妙應無方。具縛凡夫一一皆能開正法眼。雖然如是。也須是斬釘截鐵漢始得。其或不然。靜處薩婆訶。

杭州南山廣法法光禪師。僧問。雪峰三上投子九到洞山。為什麼倒戈卸甲。師曰。理長即就。云未審雪峰得個什麼。師曰。一棒一條痕。問臘月火燒山意旨如何。師曰。若不得流。水還應過別山。僧云。學人未曉。師曰。春來草又生。乃曰。賓主問答未當宗乘。建化門中一期施設。使言言相副句句投機。于衲僧分上遠之遠矣。如今日明云暗山高水深。且作么生會舉揚底道理。還會么。山僧不免土上加泥。更為露個訊息。高低巖岫見重重。樓閣門開處處通。要會此中端的意。威光爍爍遍長空。珍重。

明州瑞巖永覺禪師。僧問。久得韶陽旨門中試為通。師曰。聲前如迸鏃句后若流星。僧云。古殿豁開光燦爛。水精宮裡撒真珠。師曰點。乃曰。若據衲僧分上。四時不別八節安知。高棲巖上出沒卷舒。一任桑田海變。從他兔走烏飛。布衾暖處始知春。黃葉飄階委秋色。如斯境界方稱道懷。若據順俗之談。須是這個訊息。乃顧大眾曰。且道即今是什麼時節。還知么。玉漏聲將促。金烏影漸長。須

【現代漢語翻譯】現代漢語譯本：

影子之心。燈沒有想要傳遞光輝的念頭。如果能夠達到這種境界，就可以身處喧囂之中，進入塵世俗務，將大慈悲的光芒施於無盡世界，開啟普度眾生的智慧之眼。豈止是觀音大士的三十二種奇妙應化沒有窮盡，即使是被束縛的凡夫俗子，也都能開啟正法之眼。雖然如此，也必須是果斷決絕的人才能做到。如果不是這樣，那就安靜地念誦薩婆訶（sa po he，咒語，意為成就）。

杭州南山廣法法光禪師。有僧人問：『雪峰禪師三次前往投子禪師處，九次到達洞山禪師處，為什麼最終倒戈卸甲（比喻放棄原有的立場和觀點）？』禪師回答：『理直氣壯就應該順從。』僧人問：『不知雪峰禪師得到了什麼？』禪師說：『一棒一條痕（比喻做事乾脆利落，效果明顯）。』問：『臘月里火燒山，意旨如何？』禪師說：『如果不能順流而下，水也應該流過別的山。』僧人說：『學僧不明白。』禪師說：『春來草又生（比喻事物發展變化的自然規律）。』於是說：『賓主之間的問答如果不能符合禪宗的宗旨，只是在教化門中一時設施，使言語相互對應，句子投合機宜，對於參禪的僧人來說，就相去甚遠了。就像今天，明明是陰天，山高水深，那麼該如何理解和宣揚其中的道理呢？你們會嗎？山僧我不免畫蛇添足，再透露一點訊息：高低起伏的巖石山峰，重重疊疊地顯現；樓閣的門打開，處處相通。想要領會其中的真正含義，威嚴的光芒閃耀，遍佈長空。珍重！』

明州瑞巖永覺禪師。有僧人問：『很久以來就聽聞韶陽禪師的宗旨，請在門中試著開示。』禪師說：『聲前快如離弦之箭，句后迅如劃過天空的流星。』僧人說：『古老的殿堂豁然打開，光芒燦爛；在水晶宮裡撒下真正的珍珠。』禪師說：『是。』於是說：『如果按照參禪僧人的本分來說，不分別四季，哪裡知道八節？高高地棲息在巖石上，時隱時現，隨意舒捲。任憑桑田變成大海，任憑兔子飛奔，烏鴉飛翔。布衾溫暖的時候才知道春天來了，黃葉飄落臺階，堆積著秋天的顏色。像這樣的境界，才能夠稱得上是修道的情懷。如果按照順應世俗的說法，必須是這個訊息。』於是環顧大眾說：『那麼，現在是什麼時節？你們知道嗎？玉漏的聲音將要加快，太陽的影子漸漸拉長。必須……』

【English Translation】 English version:

The heart of the shadow. The lamp has no thought of transmitting its radiance. If one can attain such a state, one can dwell amidst clamor and enter the mundane world, spreading the light of great compassion throughout the realms, and opening the all-embracing eye to sentient beings. It is not only that Avalokiteśvara Bodhisattva's (Guanyin Dashi, Bodhisattva of compassion) thirty-two kinds of wondrous transformations are inexhaustible, but even bound ordinary beings can each open the eye of the true Dharma. Although this is so, it must be a resolute person who can achieve it. Otherwise, remain quietly and recite 'Svaha' (sa po he, a mantra meaning 'accomplishment').

Zen Master Faguang of Guangfa Temple on Nanshan Mountain in Hangzhou. A monk asked: 'Xuefeng (a Zen master) went to Touzi (another Zen master) three times, and arrived at Dongshan (another Zen master) nine times. Why did he eventually turn his spear around and remove his armor (metaphor for abandoning one's original position)?' The Master replied: 'If the principle is right, one should follow it.' The monk asked: 'I wonder what Xuefeng obtained?' The Master said: 'One strike, one mark (metaphor for doing things decisively and effectively).' Asked: 'What is the meaning of burning a mountain in the twelfth lunar month?' The Master said: 'If it cannot flow downstream, the water should still pass over another mountain.' The monk said: 'This student does not understand.' The Master said: 'When spring comes, the grass grows again (metaphor for the natural law of things developing and changing).' Then he said: 'If the questions and answers between host and guest do not conform to the tenets of Zen, but are merely temporary arrangements within the teaching gate, making words correspond to each other and sentences suit the occasion, then they are far removed from the path of a Zen monk. Just like today, it is clearly a cloudy day, and the mountains are high and the water is deep. How should one understand and proclaim the principles within? Do you understand? This mountain monk cannot help but add mud to the soil (doing something unnecessary), and reveal a little more news: High and low rocky peaks appear in layers; the doors of the pavilions are open, connecting everywhere. If you want to understand the true meaning within, the majestic light shines brightly, pervading the entire sky. Treasure this!'

Zen Master Yongjue of Ruiyan Temple in Mingzhou. A monk asked: 'I have long heard of Zen Master Shaoyang's teachings; please try to explain them within the gate.' The Master said: 'Before the sound, it is like an arrow shot; after the sentence, it is like a shooting star.' The monk said: 'The ancient hall is suddenly opened, the light is brilliant; true pearls are scattered in the crystal palace.' The Master said: 'Yes.' Then he said: 'If according to the duty of a Zen monk, one does not distinguish the four seasons, how would one know the eight festivals? Dwelling high on the rocks, appearing and disappearing, freely unfolding and retracting. Let the mulberry fields turn into the sea, let the rabbit run and the crow fly. Only when the cotton quilt is warm does one know that spring has come; yellow leaves fall on the steps, accumulating the colors of autumn. Such a state can be called the mind of a seeker of the Way. If according to the talk of conforming to the world, it must be this news.' Then he looked at the assembly and said: 'So, what season is it now? Do you know? The sound of the jade clepsydra is about to quicken, and the shadow of the golden crow (sun) is gradually lengthening. Must...'

臾春色里。又見百花香。久立。

舒州太平慧燈禪師。僧問。如何是太平境。師曰。多年三級塔未老萬株松。云如何是境中人。師曰。一不曾齋。乃曰。太平知見麥里有。面廚庫對僧。堂三門對佛。殿喝一喝。

處州法海世長禪師。僧問。法身三種病二種光如何透得。師曰。畫地為牢。僧云。和尚透得也無。師曰。退身無路。僧云。自起自倒。師曰。腦門著地。問如何是諸法實相。師曰。更舉一遍。僧云。三世諸佛吐不出。六代祖師吞不下。師曰。言猶在耳。乃曰。城市諠嘩空中寂靜。雖然如是動靜一如彼我不二。四時輪轉物理湛然。夏不去而冬自來。風不寒而冰自冷。今也古也不假絲毫。誰少誰多身無二用。諸禪德。既是身無二用。為什麼龍女現十八變。君不見。弄潮須是弄潮人。卓拄杖下座。

筠州米山崇仙禪師。上堂顧視大眾曰。山河大地被山僧撮來。搗羅為末煉蜜為丸。以淡薑湯吞下了也。何處更有一絲毫。若道是有即為謗法。諸人到這裡合作么生話會。良久曰。參。

蘇州寶華妙覺愿禪師。僧問。機輪曾未轉轉處實能幽。如何是轉處實能幽。師曰。白雲繞空谷清風拂太虛。云意旨如何。師曰。劫火洞然毫末盡。青山依舊白雲中。問如何是祖師西來意。師曰。霜風零落葉。云意旨如

【現代漢語翻譯】現代漢語譯本：在春色里停留片刻，又聞到百花的芬芳。長久站立。

舒州太平慧燈禪師。有僧人問：『如何是太平境？』禪師說：『多年屹立的三級塔未見衰老，萬株松樹依然蒼翠。』僧人問：『如何是境中人？』禪師說：『一向不曾吃齋。』於是說：『太平的見解就在麥子里，面廚和倉庫正對著僧人，三門正對著佛殿。』然後大喝一聲。

處州法海世長禪師。有僧人問：『法身的「三種病」和「二種光」如何才能透徹理解？』禪師說：『畫地為牢。』僧人說：『和尚您透徹理解了嗎？』禪師說：『退身無路。』僧人說：『自起自倒。』禪師說：『腦門著地。』問：『如何是諸法實相？』禪師說：『再說一遍。』僧人說：『三世諸佛吐不出來，六代祖師吞不下去。』禪師說：『言猶在耳。』於是說：『城市喧囂，空中寂靜。雖然如此，動與靜本為一體，彼此沒有分別。四季輪轉，萬物本性湛然。夏天離去，冬天自然到來，風不寒冷，冰自然寒冷。無論是現在還是過去，都不需要絲毫增減。誰多誰少，身體沒有兩種用途。各位禪德，既然身體沒有兩種用途，為什麼龍女能顯現十八種變化？你們沒聽說過嗎？弄潮必定是弄潮的人。』說完，拄著禪杖走下座位。

筠州米山崇仙禪師。上堂時環顧大眾說：『山河大地被老衲我一把抓來，搗碎磨成粉末，用蜂蜜煉成丸藥，用淡薑湯吞下去了。』哪裡還有一絲一毫存在？如果說有，那就是誹謗佛法。各位到這裡該如何領會？』良久，說：『參！』

蘇州寶華妙覺愿禪師。有僧人問：『機輪不曾轉動，轉動之處實在幽深。如何是轉動之處實在幽深？』禪師說：『白雲環繞空曠的山谷，清風拂過廣闊的天空。』僧人問：『意旨如何？』禪師說：『劫火燃燒殆盡一切，青山依舊在白雲之中。』問：『如何是祖師西來意？』禪師說：『霜風吹落樹葉。』僧人問：『意旨如何？』

【English Translation】 English version: Lingering in the spring scenery, I smell the fragrance of a hundred flowers again. Standing for a long time.

Shuzhou Taiping Huideng Chan Master. A monk asked, 'What is the Taiping realm?' The Master said, 'The three-tiered pagoda that has stood for many years has not aged, and ten thousand pine trees are still verdant.' The monk asked, 'What is the person in the realm?' The Master said, 'Has never fasted.' Then he said, 'The Taiping understanding is in the wheat, the noodle kitchen and the storehouse are facing the monks, and the three gates are facing the Buddha hall.' Then he shouted loudly.

Chuzhou Fahaishichang Chan Master. A monk asked, 'How can one thoroughly understand the 'three diseases' and 'two lights' of the Dharmakaya (Dharmakāya)?' The Master said, 'Draw a prison on the ground.' The monk said, 'Has the Master thoroughly understood it?' The Master said, 'No way to retreat.' The monk said, 'Rising and falling on one's own.' The Master said, 'Head hitting the ground.' Asked, 'What is the true nature of all dharmas (dharma)?' The Master said, 'Say it again.' The monk said, 'The Buddhas (Buddha) of the three worlds cannot spit it out, and the six generations of patriarchs cannot swallow it.' The Master said, 'The words are still in my ears.' Then he said, 'The city is noisy, and the air is quiet. Although this is the case, movement and stillness are one, and there is no distinction between them. The four seasons revolve, and the nature of all things is clear. Summer leaves, and winter comes naturally, the wind is not cold, and the ice is naturally cold. Whether it is now or in the past, there is no need for the slightest addition or subtraction. Who is more and who is less, the body has no two uses. All you Chan practitioners, since the body has no two uses, why can the Dragon Girl (Nāga) manifest eighteen transformations? Haven't you heard? One must be a tide player to play with the tide.' After speaking, he leaned on his staff and stepped down from his seat.

Yunzhou Mishan Chongxian Chan Master. When ascending the hall, he looked around at the crowd and said, 'The mountains, rivers, and earth have been grabbed by this old monk, crushed into powder, refined into pills with honey, and swallowed with light ginger soup.' Where is there even a trace left? If you say there is, that is slandering the Dharma (Dharma). How should you all understand this?' After a long silence, he said, 'Investigate!'

Suzhou Baohua Miaojueyuan Chan Master. A monk asked, 'The machine wheel has never turned, but the place where it turns is truly profound. What is the place where it turns that is truly profound?' The Master said, 'White clouds surround the empty valley, and the clear wind brushes the vast sky.' The monk asked, 'What is the meaning?' The Master said, 'The fire of the kalpa (kalpa) burns everything to ashes, but the green mountains remain in the white clouds.' Asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said, 'The frost wind blows down the leaves.' The monk asked, 'What is the meaning?'

何。師曰。逢春又卻生。問久雨不晴時如何。師曰。綠毛龜出水。云晴后如何。師曰。得縮頭時且縮頭。師顧視大眾曰。日如箭月如梭。靈源本來瑩凈。何須特地揩磨。如今要得無餘事。學取城東黑老婆參。

明州岳林元亨禪師示眾曰。云依依日遲遲。柳開河岸花發高枝。靈云今日向甚處安身立命。驀拈拄杖曰。看看莫顢頇。久參高士舉目知歸。晚進之流新羅國里。久立。

廬州澄慧善珂禪師。僧問。如何是澄慧境。師曰。千里清風歸野外。一輪明月上波心。云如何是境中人。師曰。橫肩楖𣗖目視層霄。云如何是向上事。師曰。葛藤得也未。示眾曰。若論此事高超三界獨步大千。截生死流踞涅槃岸。演無上法。使靈苗異草處處騰芳。鸞鳳麒麟聲聲相應。可謂將此深心奉塵剎。是則名為報佛恩。諸高德。如斯舉唱未免周遮。若是出格道流且道別時相見。參。

蘇州寶華悟本慶禪師。僧問。久居巖谷即不問。入𢌅垂手事如何。師曰。弄花香滿手穿竹粉盈衣。云便是為人處也無。師曰。兩眼已隨青。嶂合雙眉猶帶野花顰。僧出衆提起坐具。師便喝。僧亦喝。師又喝。僧禮拜。師便打。問休去歇去古廟香爐去意旨如何。師曰。有耳鐵牛穿半夜。無絳石馬走春風。云莫便是為人處也無。師曰。風激浪高魚自隱

【現代漢語翻譯】現代漢語譯本：問：什麼是『何』？（『何』在此處指代某種難以言說的狀態或真理）師父說：逢春時節，萬物又重新生長。問：長久下雨不停，天不放晴時，該如何是好？師父說：綠毛龜從水中出來。（比喻罕見或不可能發生的事情）問：雨過天晴后，又該如何？師父說：應該收縮頭的時候就收縮頭。（比喻審時度勢，明哲保身）師父環顧大眾說：時間如箭，歲月如梭。靈源（指本性）本來就是光明潔凈的，何須特意去擦拭磨光？如今想要沒有多餘的事情，就去學城東的黑老婆參禪吧。

明州岳林元亨禪師開示大眾說：雲彩飄動，陽光遲緩。柳樹在河岸邊舒展開來，花朵在高高的樹枝上綻放。靈云（指禪師自己）今天應該在哪裡安身立命呢？隨即拿起拄杖說：看看，不要馬虎！久參禪的高士舉目便知歸處。晚輩之流如同身處新羅國里。（比喻迷失方向）長久站立。

廬州澄慧善珂禪師，有僧人問：什麼是澄慧的境界？師父說：清風吹拂千里，歸於曠野之外；一輪明月，倒映在平靜的湖面之上。問：什麼是境界中的人？師父說：肩上扛著楖𣗖（一種手杖），目光注視著高聳的雲霄。問：什麼是向上之事？師父說：葛藤（比喻糾纏不清的事物）你得到了嗎？禪師開示大眾說：如果談論這件事，它高超於三界之外，獨立於大千世界之中。截斷生死的河流，佔據涅槃的彼岸，演說無上的佛法，使靈苗異草處處散發芬芳，鸞鳳麒麟聲聲相應。這可以說是將這顆深沉的心奉獻給塵世，這就是報答佛恩。各位高德之人，像這樣舉唱，未免顯得過於周全。如果是出格的道人，請問我們何時再相見？參！

蘇州寶華悟本慶禪師，有僧人問：長久居住在巖谷之中暫且不問，進入寺院垂手而立，又該如何行事？師父說：玩弄花朵，手上沾滿花香；穿過竹林，身上沾滿竹粉。問：這就是為人處世的方法嗎？師父說：兩眼已經隨著青色的山峰融合在一起，雙眉還帶著野花的嬌柔。僧人從人群中走出，提起坐具。師父便喝斥一聲。僧人也喝斥一聲。師父又喝斥一聲。僧人禮拜。師父便打他。問：『休去歇去古廟香爐去』（指放下一切，歸於平靜）是什麼意思？師父說：有耳朵的鐵牛在半夜穿行，沒有韁繩的石馬在春風中奔跑。問：莫非這就是為人處世的方法嗎？師父說：風吹浪高，魚兒自然會躲藏起來。

【English Translation】 English version: Question: What is 'He'? ('He' here refers to a state or truth that is difficult to express) The Master said: When spring comes, all things are reborn. Question: What should be done when it rains for a long time and the sky does not clear? The Master said: A green-haired turtle comes out of the water. (A metaphor for something rare or impossible to happen) Question: What should be done after the rain clears? The Master said: When you should shrink your head, then shrink your head. (A metaphor for assessing the situation and protecting oneself) The Master looked around at the crowd and said: Time flies like an arrow, and years pass like a shuttle. The spiritual source (referring to the original nature) is originally bright and clean, so why bother to wipe and polish it? If you want to have nothing else to do now, go and learn from the black old woman in the east of the city to practice Chan.

Zen Master Yuanheng of Yuelin Temple in Mingzhou instructed the public: The clouds are lingering, and the sun is slow. Willows are spreading on the river bank, and flowers are blooming on high branches. Where should Lingyun (referring to the Zen master himself) settle down today? He then picked up his staff and said: Look, don't be careless! Those who have practiced Chan for a long time know where to return at a glance. The younger generation is like being in the country of Silla. (A metaphor for being lost) Standing for a long time.

Zen Master Shan Ke of Chenghui Temple in Luzhou, a monk asked: What is the realm of Chenghui? The Master said: A clear wind blows for thousands of miles, returning to the wilderness; a bright moon is reflected on the calm surface of the lake. Question: What is the person in the realm? The Master said: Carrying a 'jili' (a kind of staff) on his shoulder, his eyes are gazing at the towering clouds. Question: What is the matter of upward progress? The Master said: Have you obtained the 'ge teng' (a metaphor for entangled things)? The Zen master instructed the public: If we talk about this matter, it is superior to the three realms and independent in the vast world. Cutting off the river of birth and death, occupying the other shore of Nirvana, expounding the supreme Dharma, making spiritual seedlings and exotic grasses fragrant everywhere, and phoenixes and unicorns responding to each other. This can be said to be dedicating this deep heart to the dusty world, and this is repaying the Buddha's grace. All of you virtuous people, such singing is inevitably too comprehensive. If you are an unconventional Taoist, when will we meet again? Meditate!

Zen Master Qing of Baohua Temple in Suzhou, a monk asked: I won't ask about living in the rocks and valleys for a long time, but how should I act when entering the temple and standing with my hands down? The Master said: Playing with flowers, my hands are full of fragrance; passing through the bamboo forest, my body is covered with bamboo powder. Question: Is this the way to conduct oneself in the world? The Master said: My eyes have already merged with the green peaks, and my eyebrows still carry the tenderness of wild flowers. The monk walked out of the crowd and picked up his seat. The Master shouted. The monk also shouted. The Master shouted again. The monk bowed. The Master hit him. Question: What does 'stop, rest, go to the ancient temple incense burner' (referring to letting go of everything and returning to peace) mean? The Master said: An iron ox with ears travels in the middle of the night, and a stone horse without reins runs in the spring breeze. Question: Is this the way to conduct oneself in the world? The Master said: When the wind blows and the waves are high, the fish will naturally hide.

。金鱗透入碧波中。師顧視曰。看看桃花亂落如紅雨。風撼梨花白雪香。鶯轉玉琴細。柳垂金線長。古佛家風在。頭頭示顯揚。恁么說話也是事隨物轉法逐時遷。若是格外上根。不幹文墨直見自心。大用繁興無非佛事。良久曰。參。

饒州密巖凈土慧旻禪師示眾曰。道無動靜法本隨緣。立處皆真隨方作主。在天地則覆載。在日月則照臨。在君臣則移風易俗。在釋氏則興運慈悲。且道衲僧分上又作么生。良久曰。欲言言不及。林下好商量。參。

廬州澄慧師冕禪師。僧問。如何是澄慧境。師曰。前臨金㪷城后枕藏舟浦。僧問。如何是境中人。師曰。利名盡處江山窄。聲色忘來天地寬。乃曰。萬法縱然何須自昧。大眾還見么。風高凜冽正嚴凝。瑞氣祥光滿寺庭。祖令已行高著眼。寒光爍爍射文星。久立。

潭州石霜能禪師。僧問。知師久蘊囊中寶。今日當場略借看。師曰。兩手分村。僧云。小出大遇。師曰。回眸子細看。乃曰。釋迦密印不出乎心。達磨真機豈離當體。于茲見得暢快平生。更若紛紜。自家埋沒。雖然如是七穿八穴一句又作么生。路逢死蛇莫打殺。無底藍子盛將歸。

筠州逍遙聰禪師。綿州鹽泉人姓王氏。幼投劍門慈雲海亮禪師出家。年二十三誦經得度。遂游成都講肆。舍之南遊遍

【現代漢語翻譯】現代漢語譯本：金色的魚鱗在碧波中閃耀。禪師環顧四周說：『看看那桃花紛紛飄落，宛如紅色的雨。風吹動梨花，散發著白雪般的清香。黃鶯婉轉地鳴叫，如同彈奏著精美的玉琴，柳枝低垂，如同金色的絲線般修長。古佛的家風就在這裡，處處都顯示著它的光芒。』這樣說話也是隨著事物而轉移，法則隨著時間而變遷。如果是根器極佳的人，不需要文字就能直接見到自己的本心，大用興盛，無一不是佛事。』良久，說：『參！』饒州密巖凈土慧旻禪師開示大眾說：『道沒有動靜之分，法本就隨著因緣而變化。立身之處皆是真實，隨處都可以做主。在天地間，就覆蓋承載萬物；在日月間，就照耀普臨大地；在君臣之間，就移風易俗；在釋迦牟尼這裡，就興起慈悲。』那麼，各位衲僧又該如何呢？』良久，說：『想說卻又說不出來，還是在林下好好商量吧。參！』廬州澄慧師冕禪師。有僧人問：『什麼是澄慧的境界？』禪師說：『前面是堅固的金㪷城，後面是深邃的藏舟浦。』僧人問：『什麼是境界中的人？』禪師說：『追逐名利到了盡頭，就覺得江山狹窄；忘卻聲色犬馬，就覺得天地寬廣。』於是說：『萬法縱然變化，又何必自己迷惑呢？各位還明白嗎？風高而寒冷，正是嚴凝之時，吉祥的瑞氣充滿了寺院。祖師的法令和已經施行，要高瞻遠矚，寒光閃爍，照耀著文星。』站立良久。潭州石霜能禪師。有僧人問：『知道禪師您長久以來蘊藏著囊中之寶，今天請您當場稍微借給我們看看。』禪師說：『兩手分村。』僧人說：『小小的付出，卻得到了大的回報。』禪師說：『回頭仔細看看。』於是說：『釋迦牟尼的秘密心印，沒有超出我們的心外；達摩祖師的真機，難道離開了我們的當體嗎？』如果能在這裡領悟，就能一生都感到暢快。如果還紛紜雜亂，那就是自己埋沒了自己。雖然如此，七穿八穴一句又該怎麼說呢？路邊遇到死蛇，不要打死它，用沒有底的籃子把它盛回家。』筠州逍遙聰禪師，是綿州鹽泉人，姓王。年幼時投劍門慈雲海亮禪師出家。二十三歲時誦經得度。於是遊歷成都的講經場所，捨棄后南遊各地。

【English Translation】 English version: The golden scales shimmer in the blue waves. The Zen master looked around and said, 'Look at the peach blossoms falling in disarray, like red rain. The wind shakes the pear blossoms, emitting a fragrance like white snow. The orioles sing sweetly, as if playing exquisite jade lutes, and the willow branches droop, like long golden threads. The ancient Buddha's family tradition is right here, showing its brilliance everywhere.' Speaking like this is also following things as they change, and the Dharma changes with time. If one has excellent innate capacity, one can directly see one's own mind without relying on words and writings. Great functions flourish, and everything is nothing but Buddha's work.' After a long while, he said, '參 (cān, investigate)!' Raozhou Miyan Pure Land Huimin Zen Master addressed the assembly, saying, 'The Dao has no movement or stillness, and the Dharma inherently changes with conditions. Wherever you stand is true, and you can be the master everywhere. In heaven and earth, it covers and supports all things; in the sun and moon, it shines and illuminates the earth; between rulers and subjects, it transforms customs and habits; in Shakyamuni, it arises with compassion.' So, what should you monks do?' After a long while, he said, 'Wanting to say but unable to say, it's better to discuss it well under the trees. 參 (cān, investigate)!' Luzhou Chenghui Shimen Zen Master. A monk asked, 'What is the state of Chenghui?' The Zen master said, 'In front is the firm Jin㪷 (jīn dòu, golden dipper) city, and behind is the deep Cangzhou (cáng zhōu, hiding boat) port.' The monk asked, 'What is the person in the state?' The Zen master said, 'When the pursuit of fame and fortune reaches its end, one feels that the landscape is narrow; when one forgets sensual pleasures, one feels that heaven and earth are vast.' Then he said, 'Even if all dharmas change, why should you confuse yourselves? Do you all understand? The wind is high and cold, it is the time of severe condensation, and auspicious aura fills the temple. The ancestral decree has been implemented, look high and far, the cold light shines, illuminating the literary stars.' Stood for a long time. Tanzhou Shishuang Neng Zen Master. A monk asked, 'Knowing that you, Zen master, have long possessed a treasure in your bag, please lend it to us briefly today on the spot.' The Zen master said, 'Two hands divide the village.' The monk said, 'A small effort yields a great return.' The Zen master said, 'Look back carefully.' Then he said, 'Shakyamuni's secret mind seal does not go beyond our minds; how could Bodhidharma's true opportunity be apart from our very being?' If one can understand this, one can feel happy for a lifetime. If one is still confused, then one is burying oneself. Even so, how should one say the phrase 'seven holes and eight holes'? When you meet a dead snake on the road, don't kill it, put it in a bottomless basket and take it home.' Yunzhou Xiaoyao Cong Zen Master was from Yanquan, Mianzhou, with the surname Wang. As a child, he became a monk under Zen Master Ciyun Hailiang of Jianmen. At the age of twenty-three, he was ordained after reciting scriptures. Then he traveled to the sutra lecturing places in Chengdu, abandoning them and traveling south.

參尊宿。至吳越見圓照本禪師于凈慈。久而不悟。本云。吾昔夢汝甚異。汝不勉則死。師茫然不知所謂。常念南嶽思大和尚口吞三世諸佛語不去於心。一日為僧伽作禮。忽灑然而悟。即上方丈見本具陳所得。本云。汝得之矣。吾昔夢汝吞一世界一剃刀。今汝所悟云然。知汝自今始真出家也。即為升坐告眾。師服勤久之遊江西。高安人敬愛之延住真如開善聖壽三剎。師性靜默與物無忤。所居不問有無。安於戒律不知持犯之別。後退聖壽安居十年。弊衣糲食與住山時如一日。素善東坡蘇公兄弟。元豐中黃門公謫高安。與師游頗相得。元祐末再謫高安。師出見之曰。老僧比夢與公游于山中。知公當復來。去與來宿緣也無足怪者。時高安之人皆來謁師而言。有如聰禪師而不坐道場者耶。師曰。吾未始不坐道場。顧以蘇公一來余無求也。山舊有逍遙寺。開山祖名僖。乃唐肅宗之少子。出家事忠國師蒙記莂。居逍遙寺。賜田甚廣。經五代亂民盜耕之幾盡后真凈文禪師訴于縣。十得一二可以居眾。於是眾請師住焉。師從之。紹聖乙亥十二月杖策入山。山久廢不治僧不至。師方治其缺圮以延眾。明年夏師示寂。至九月戊申入滅。俗壽五十五。塔于本山。

舒州投子普聰禪師。中秋上堂曰。寂住峰頂葉落歸根。明月堂前金風玉露。

【現代漢語翻譯】現代漢語譯本：參訪尊宿（指有德行的老僧）。至吳越（指今江浙一帶）在凈慈寺拜見圓照本禪師。很久都沒有開悟。圓照本禪師說：『我之前夢見你，景象非常奇異。你如果不努力修行，就會死去。』禪師茫然不知所措。常常想著南嶽思大和尚口吞三世諸佛的說法，縈繞於心。一天，為僧眾作禮時，忽然灑然開悟。立即到方丈室拜見圓照本禪師，詳細陳述自己所悟。圓照本禪師說：『你已經得道了。我之前夢見你吞下一個世界和一個剃刀。如今你所悟的，正如夢中所見。我知道你從今以後才算是真正出家了。』隨即為禪師升座說法，告知大眾。禪師勤奮修行很久，之後遊歷江西。高安（今江西高安市）人敬愛他，請他住持真如寺、開善寺、聖壽寺三座寺廟。禪師性格安靜寡言，與世無爭。所居住的地方，不問物質的有無。安於戒律，不知持戒和犯戒的區別。後來退隱聖壽寺安居十年，粗衣淡飯，與住在山裡時一樣。他一向與蘇軾蘇轍兄弟交好。元豐年間，黃門公（指蘇轍）被貶謫到高安，與禪師交往甚為投合。元祐末年再次被貶謫到高安，禪師出門迎接他說：『老僧之前夢見與您在山中游玩，知道您應當會再來。去與來都是宿世的因緣，沒有什麼可奇怪的。』當時高安的人都來拜見禪師，說：『有像聰禪師這樣而不主持道場的人嗎？』禪師說：『我未曾不主持道場。只是因為蘇公一來，我就沒有別的要求了。』山裡原有一座逍遙寺，開山祖師名叫僖，是唐肅宗的小兒子。出家后侍奉忠國師，蒙受印可。居住在逍遙寺，被賜予很多田地。經過五代戰亂，百姓盜耕，幾乎喪失殆盡。後來真凈文禪師向縣裡申訴，才得到十分之一二，可以供僧眾居住。於是僧眾請禪師住持。禪師答應了。紹聖乙亥年十二月，拄著枴杖進入山中。山荒廢已久，無人治理，僧人也不來。禪師開始修繕殘破的地方，以便接納僧眾。第二年夏天，禪師示寂。到九月戊申日圓寂，世俗年齡五十五歲。塔建在本山。

舒州（今安徽舒城一帶）投子普聰禪師，中秋節上堂說法：『寂住峰頂，葉落歸根。明月堂前，金風玉露。』

【English Translation】 English version: He visited venerable monks. He went to Wu-Yue (present-day Zhejiang and Jiangsu area) and met Zen Master Yuanzhao Ben at Jingci Temple. He did not attain enlightenment for a long time. Ben said, 'I had a very strange dream about you before. If you don't strive hard, you will die.' The Zen master was at a loss and didn't know what he meant. He often thought of Great Master Si of Nanyue swallowing all the Buddhas of the three worlds, and the saying lingered in his mind. One day, while bowing to the Sangha (community of monks), he suddenly attained enlightenment. He immediately went to the abbot's room to see Ben and explained in detail what he had realized. Ben said, 'You have attained it. I dreamed before that you swallowed a world and a razor. Now what you have realized is just like what I saw in the dream. I know that you are truly ordained from now on.' Then he ascended the seat to preach to the public. The Zen master practiced diligently for a long time, and then traveled to Jiangxi. The people of Gaoan (present-day Gaoan City, Jiangxi) respected and loved him, and invited him to reside in the three temples of Zhenru Temple, Kaishan Temple, and Shengshou Temple. The Zen master was quiet and taciturn, and did not contend with others. He did not ask about material possessions in the place where he lived. He was at peace with the precepts and did not know the difference between upholding and violating them. Later, he retired from Shengshou Temple and lived in seclusion for ten years, eating simple food and wearing coarse clothes, just like when he lived in the mountains. He had always been on good terms with the Su Shi and Su Zhe brothers. During the Yuanfeng period, Huangmengong (referring to Su Zhe) was demoted to Gaoan and got along very well with the Zen master. At the end of the Yuanyou period, he was demoted to Gaoan again. The Zen master went out to meet him and said, 'The old monk dreamed before that he was playing with you in the mountains, and knew that you should come again. Going and coming are karmic connections from previous lives, and there is nothing strange about it.' At that time, the people of Gaoan came to visit the Zen master and said, 'Is there anyone like Zen Master Cong who does not preside over a monastery?' The Zen master said, 'I have never not presided over a monastery. It's just that since Su Gong came, I have no other requests.' There was originally a Xiaoyao Temple in the mountains. The founding ancestor was named Xi, who was the youngest son of Emperor Suzong of Tang. After becoming a monk, he served the National Teacher Zhong and received his approval. He lived in Xiaoyao Temple and was given a lot of land. After the Five Dynasties wars, the people stole and cultivated the land, and it was almost completely lost. Later, Zen Master Zhenjing Wen appealed to the county and only got one or two tenths, which could be used for monks to live in. So the monks invited the Zen master to reside there. The Zen master agreed. In December of the Yihai year of Shaosheng, he entered the mountain with a cane. The mountain had been abandoned for a long time, no one managed it, and no monks came. The Zen master began to repair the dilapidated places in order to receive the monks. The next summer, the Zen master passed away. He passed away on the Wushen day of September, at the age of fifty-five. The pagoda was built on this mountain.

Zen Master Pucong of Touzi Temple in Shuzhou (present-day Shucheng area, Anhui) gave a lecture on the Mid-Autumn Festival: 'Dwelling silently on the peak, the leaves fall back to their roots. In front of the Bright Moon Hall, the golden wind and jade dew.'

且道深秋一句作么生道。良久曰。古往不知何處去。后夜依前月到窗。下坐。師晚年道望益顯著。緇素無不敬仰。在投子時年八十餘矣。有監寺者一夕為盜所殺。副寺白師。師曰。我已知其人矣。副寺聞官而吏至。師如前語。吏詰之。師曰。殺監寺者老僧也。吏即以師繫獄師無異詞。偶楊次公為憲按部至州境。夜夢神人云。此州有肉身菩薩。枉坐縲紲之中。次公訪問吏以師事告。次公遂釋之。后十年有行者。患迦摩羅疾而自首云。昔日殺監寺者我也。黃魯直太史公尤敬師。嘗興胡少汲書云。公道學頗得力耶。治病之方當深求禪悅。照破生死之根則憂畏淫怒無處安腳。病既無根則枝葉無能為害。投子聰和尚海會演和尚皆出世宗師。道行高重不愧古人。皆可親近。且勝從文章之士學妄言綺語增長無明種子也。聰老尤喜接高明士大夫。開懷議論便穿得諸儒鼻孔。若於義理得宗趣。卻觀舊讀諸書境界。廓然六通四辟。極省心力也。然有道之士須以至誠懇惻歸向。古人所謂。下人不精不得其真。此非虛語。師為名公所賞識者如此。可想見其高風焉。後於本山示寂。

泗州普照寺處虛真寂禪師。滁州趙氏子。開堂日僧問。世尊出世地涌金蓮。和尚出世有何祥瑞。師曰。掃卻門前雪。

常州南禪寧禪師。僧問。廬陵米價

【現代漢語翻譯】且說這深秋時節該如何表達？（停頓良久）過去的事情已經不知道到哪裡去了，只有今晚的月亮依舊照到窗前。說完便下座。投子和尚晚年時聲望更加顯著，僧俗沒有不敬仰他的。他在投子寺的時候已經八十多歲了。有一個監寺（寺院的管理者）被盜賊殺害。副寺（協助監寺管理寺院的人）稟告了投子和尚。投子和尚說：『我已經知道是誰做的了。』副寺告訴了官府，官吏來了。投子和尚像之前一樣說。官吏盤問他。投子和尚說：『殺監寺的是老僧我。』官吏就把投子和尚關進了監獄，投子和尚沒有異議。恰巧楊次公（人名）作為憲按使巡視到州境。晚上夢見神人說：『這個州有肉身菩薩（指得道高僧），被冤枉地關在監獄裡。』楊次公詢問官吏，官吏把投子和尚的事情告訴了他。楊次公就釋放了他。十年後，有一個行者（雲遊僧人）得了迦摩羅疾（一種疾病）來自首說：『以前殺監寺的人是我。』黃魯直（人名）太史公（官名）尤其敬重投子和尚。曾經給胡少汲（人名）寫信說：『您的道學頗有心得嗎？治療疾病的方法應當深入探求禪悅（禪定的喜悅）。照破生死之根，那麼憂愁、畏懼、淫慾、憤怒就沒有地方安身了。疾病既然沒有根，那麼枝葉就不能為害了。投子聰和尚（人名）和海會演和尚（人名）都是出世的宗師。道行高深，不愧對古人。都可以親近。而且勝過跟隨只會舞文弄墨的人學習虛妄的言語，增長無明的種子。聰老（指投子聰和尚）尤其喜歡接待高明的士大夫，敞開心懷議論，就能看穿那些儒生的想法。如果對於義理能夠領悟其宗旨，再看以前讀的那些書，境界就會豁然開朗，非常省心省力。然而有道之士必須以至誠懇切的心歸向他。古人所說的。下等人不精誠就不能得到真傳。』這不是虛假的話。投子和尚被名公所賞識就是這樣。可以想像他的高尚品格。後來在本山圓寂。泗州普照寺的處虛真寂禪師（人名），是滁州趙氏的兒子。開堂（寺院住持第一次公開講法）那天，有僧人問：『世尊（釋迦牟尼佛）出世時，地涌金蓮（一種祥瑞的景象），和尚您出世有什麼祥瑞？』處虛真寂禪師說：『掃卻門前雪。』常州南禪寧禪師（人名）。有僧人問：『廬陵（地名）的米價是多少？』

【English Translation】 Now, how should a phrase about deep autumn be expressed? (After a long pause) 'The past is unknown where it has gone, but the moon still shines on the window tonight.' Then he descended from the seat. In his later years, Touzi (name of a temple) showed increasing prestige, revered by both monastics and laypeople. He was over eighty years old when he was at Touzi Temple. One night, the superintendent (manager of the temple) was killed by thieves. The deputy superintendent (assistant to the superintendent) reported to the master. The master said, 'I already know who did it.' The deputy superintendent informed the authorities, and officials arrived. The master spoke as before. The officials questioned him. The master said, 'The one who killed the superintendent was this old monk.' The officials then imprisoned the master, who showed no objection. Coincidentally, Yang Cigong (name of a person), as the inspecting censor, arrived in the state territory. At night, he dreamed of a divine being saying, 'In this state, there is a living Bodhisattva (referring to a highly virtuous monk) wrongly imprisoned.' Yang Cigong inquired of the officials, who told him about the master's affair. Yang Cigong then released him. Ten years later, a traveling monk (wandering monk) suffering from jaundice confessed, saying, 'I was the one who killed the superintendent in the past.' Huang Luzhi (name of a person), the Grand Historian, especially respected the master. He once wrote to Hu Shaoji (name of a person), saying, 'Is your study of Daoism progressing well? The method of treating illness should deeply seek the joy of Chan (meditative bliss). If you illuminate the root of birth and death, then worry, fear, lust, and anger will have no place to settle. Since the illness has no root, then the branches and leaves cannot cause harm. Touzi Cong (name of a monk) and Haihui Yan (name of a monk) are both world-transcending masters. Their virtuous conduct is high and weighty, not ashamed of the ancients. Both can be approached. Moreover, it is better than following literary scholars to learn false words and flowery language, increasing the seeds of ignorance. Old Cong (referring to Touzi Cong) especially liked to receive eminent scholar-officials, opening his heart to discuss, and could see through the minds of those Confucians. If one can grasp the essence of the principles, then looking at the books read in the past, the realm will be clear and open, saving much effort. However, those with the Dao must turn to him with utmost sincerity and earnestness. As the ancients said, 'Inferior people who are not sincere cannot obtain the truth.' These are not empty words.' The master was appreciated by famous officials in this way. One can imagine his noble character. Later, he passed away at his own mountain. Master Chuxu Zhenji (name of a monk) of Puzhao Temple in Sizhou (name of a place), was the son of the Zhao family of Chuzhou (name of a place). On the day of his opening Dharma talk (the first public Dharma talk by the abbot of a temple), a monk asked, 'When the World Honored One (Shakyamuni Buddha) appeared in the world, golden lotuses sprang from the earth (an auspicious sign). What auspicious sign is there when you, Master, appear in the world?' Master Chuxu Zhenji said, 'Sweep away the snow in front of the door.' Chan Master Ning (name of a monk) of N禪 Temple in Changzhou (name of a place). A monk asked, 'What is the price of rice in Luling (name of a place)?'

作么生酬。師曰。款出囚口。

安吉州道場慧印禪師上堂。韶石渡頭舟橫野水。汾陽浪里棹撥孤煙。云月無私溪山豈異。一言合轍千里同風。敢問諸人。作么生是同風底句。良久曰。八乾子弟今何在。萬里山河屬帝家。

東京褒親慈濟祥禪師(祥亦作翔)上堂曰。梅花新綻柳眼初開。雪散長空風恬浪靜。文殊性海普賢行門。直下分明更無餘事。良久曰。莫錯認。

續傳燈錄卷第十四(終)

續傳燈錄卷第十五目錄

大鑒下第十三世黃龍慧南禪師法嗣上二十四人黃龍祖心禪師泐潭克文禪師泐潭洪英禪師仰山行偉禪師隆慶慶閑禪師云蓋守智禪師玄沙合文禪師黃檗惟勝禪師百丈元肅禪師大溈懷秀禪師福嚴慈感禪師(已上十二人見錄)太平瑤禪師仰山和禪師雪竇行緣禪師凈眾啓蒙禪師大羅智高禪師承天敏禪師勝業子瓊禪師佛跡道昱禪師鵝湖聰禪師章江元禪師積翠霞庵主興國傾禪師潘清一居士(已上十三人無錄)

續傳燈錄卷第十五目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十五

大鑒下第十三世

黃龍慧南禪師法嗣

洪州黃龍晦堂寶覺祖心禪師。南雄始興人生於鄔氏。少為書生有聲。年十九而目盲。父母許以出家輒復見物。

【現代漢語翻譯】現代漢語譯本如何應對？師父說：'從囚禁的口中釋放出來。'

安吉州道場慧印禪師上堂說法：韶石渡口，船隻橫在茫茫水面；汾陽的波浪中，船槳撥動著孤單的炊煙。雲彩和月亮沒有私心，山川溪谷又有什麼不同？一句話如果符合真理，千里之外也能感受到同樣的風。請問各位，什麼是這'同風'的句子？'良久之後，他說：'當年八王的子弟如今在哪裡？萬里江山都歸屬於皇帝的家。'

東京褒親慈濟祥禪師（祥也寫作翔）上堂說法：梅花剛剛綻放，柳樹的嫩芽也初次舒展。雪花飄散在廣闊的天空，風平浪靜。文殊菩薩的性海，普賢菩薩的行門，直接明瞭地呈現，沒有其他的事情。'良久之後，他說：'不要錯認了。'

《續傳燈錄》卷第十四（完）

《續傳燈錄》卷第十五目錄

大鑒下第十三世黃龍慧南禪師法嗣上二十四人：黃龍祖心禪師、泐潭克文禪師、泐潭洪英禪師、仰山行偉禪師、隆慶慶閑禪師、云蓋守智禪師、玄沙合文禪師、黃檗惟勝禪師、百丈元肅禪師、大溈懷秀禪師、福嚴慈感禪師（以上十二人見於記錄）；太平瑤禪師、仰山和禪師、雪竇行緣禪師、凈眾啓蒙禪師、大羅智高禪師、承天敏禪師、勝業子瓊禪師、佛跡道昱禪師、鵝湖聰禪師、章江元禪師、積翠霞庵主、興國傾禪師、潘清一居士（以上十三人沒有記錄）。

《續傳燈錄》卷第十五目錄（完）大正藏第 51 冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第十五

大鑒下第十三世

黃龍慧南禪師法嗣

洪州黃龍晦堂寶覺祖心禪師，南雄始興人，生於鄔氏。年少時作為書生而聞名。十九歲時眼睛失明，父母答應讓他出家后，隨即又恢復了視力。

【English Translation】 English version How to respond? The Master said: 'Release from the mouth of the imprisoned.'

Zen Master Huiyin of Daocheng Temple in Anji Prefecture ascended the platform and said: At the ferry of Shaoshi, a boat lies across the vast waters; in the waves of Fenyang, an oar stirs the solitary smoke. Clouds and moon are impartial, how can streams and mountains be different? If one word accords with the truth, thousands of miles away, one can feel the same wind. I dare ask you all, what is this 'same wind' phrase?' After a long silence, he said: 'Where are the descendants of the Eight Kings now? The myriad miles of rivers and mountains belong to the Emperor's family.'

Zen Master Xiang (also written as Xiang) of Baoqin Ciji Temple in Tokyo ascended the platform and said: Plum blossoms have just bloomed, and willow buds have just begun to unfold. Snowflakes scatter across the vast sky, the wind is calm, and the waves are still. Manjushri's (Manjushri Bodhisattva, representing wisdom) nature-sea, Samantabhadra's (Samantabhadra Bodhisattva, representing practice) practice-gate, are directly and clearly presented, and there is nothing else. After a long silence, he said: 'Don't misrecognize it.'

Continuation of the Transmission of the Lamp, Volume 14 (End)

Continuation of the Transmission of the Lamp, Volume 15 Table of Contents

Thirteenth Generation under Dajian, Dharma Heirs of Zen Master Huinan of Huanglong, totaling twenty-four people: Zen Master Zuxin of Huanglong, Zen Master Kewen of Letan, Zen Master Hongying of Letan, Zen Master Xingwei of Yangshan, Zen Master Qingxian of Longqing, Zen Master Shouzhi of Yungai, Zen Master Hewen of Xuansha, Zen Master Weisheng of Huangbo, Zen Master Yuansu of Baizhang, Zen Master Huaixiu of Dawei, Zen Master Cigan of Fuyan (the above twelve are recorded); Zen Master Yao of Taiping, Zen Master He of Yangshan, Zen Master Xingyuan of Xuedou, Zen Master Qimeng of Jingzhong, Zen Master Zhigao of Daluo, Zen Master Min of Chengtian, Zen Master Ziqiong of Shengye, Zen Master Daoyu of Foji, Zen Master Cong of Ehu, Zen Master Yuan of Zhangjiang, Hermit of Jicui Xia, Zen Master Qing of Xingguo, Layman Qingyi of Pan (the above thirteen are not recorded).

Continuation of the Transmission of the Lamp, Volume 15 Table of Contents (End) Taisho Tripitaka Volume 51 No. 2077 Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 15

Thirteenth Generation under Dajian

Dharma Heirs of Zen Master Huinan of Huanglong

Zen Master Zuxin of Huanglong Huitang Baojue in Hongzhou, a native of Shixing in Nanxiong, born into the Wu family. He was known as a scholar in his youth. At the age of nineteen, he became blind. His parents promised to let him become a monk, and he immediately regained his sight.

乃往依龍山寺沙門惠全。明年試經業。而師獨獻詩得剃髮。繼住受業院不奉戒律。一旦棄之入叢林謁云峰悅禪師。留止三年。苦其孤硬告悅將去。悅云。必往依黃檗南公。師至黃檗四年知有而機不發。又辭而上云峰會悅沒。因就止石霜無所參決。試閱傳燈。至僧問多福禪師。如何是多福一叢竹。多福云。一莖兩莖斜。僧云。不會。多福云。三莖四莖曲。此時頓覺親見二師。徑歸黃檗方展坐具。南笑云。子入吾室矣。師亦踴躍自喜即應曰。大事本來如是。和尚何用教人看話下語百計搜尋。南云。若不令汝如此究尋到無用心處自見自肯。吾即埋沒汝也。師從容游泳陸沈眾中。時時往決雲門語句。南云。知是邊事便休。汝用許多工夫作什麼。師曰。不然。但有纖疑在。不到無學安能七縱八橫天回地轉哉。南肯之。已而往謁翠巖真禪師。真與語大奇之。依止二年而真沒。乃還黃檗。南使分座接納後來。及南遷住黃龍。師往謁泐潭月禪師。月以經論精義入神。聞諸方同列笑之。以謂政不自歇去耳。乃下喬木入幽谷乎。師曰。彼以有得之得護前遮后。我以無學之學朝宗百川。中以小疾醫寓章江。轉運判官夏倚公立雅意禪學。見楊杰次公而嘆曰。吾至江西恨不識南公。次公云。有心上座在章江。公能自屈不待見南也。公立見師劇談神

【現代漢語翻譯】於是前往依止龍山寺的沙門惠全（僧侶名號）。第二年參加試經考試。只有他獻詩才得以剃度出家。之後住在受業院，但不遵守戒律。有一天，他離開了那裡，進入叢林拜見云峰悅禪師（禪師名號），在那裡住了三年。因為忍受不了孤僻的性格，他告訴悅禪師自己要離開。悅禪師說：『你一定要去依止黃檗南公（禪師名號）。』他到了黃檗四年，雖然有所領悟，但機緣未到，沒有爆發。於是又告辭離開，回到云峰，正趕上悅禪師去世。因此就留在石霜，但沒有什麼可以參悟決斷的。他試著閱讀《傳燈錄》，讀到僧人問多福禪師（禪師名號）：『如何是多福的一叢竹子？』多福禪師回答：『一莖兩莖斜。』僧人說：『不明白。』多福禪師說：『三莖四莖曲。』這時他突然覺得好像親眼見到了兩位禪師。立即回到黃檗，才鋪開坐具，南禪師笑著說：『你進入我的房間了。』他也很高興，立刻回答說：『大事本來就是這樣，和尚何必教人看話下語，百計搜尋？』南禪師說：『如果不讓你這樣窮究搜尋，直到無用心處，自己見到自己肯定，我就埋沒你了。』他從容地在人群中活動，時常去決斷雲門（宗派名）的語句。南禪師說：『知道是邊事就停止，你用這麼多功夫做什麼？』他說：『不是這樣的，只要還有一絲疑惑存在，不到無學的境界，怎麼能七縱八橫，天回地轉呢？』南禪師認可了他的說法。之後，他又去拜見翠巖真禪師（禪師名號），真禪師和他交談后非常讚賞他，他依止了兩年，真禪師去世了。於是他回到黃檗。南禪師讓他分座接納後來的學僧。等到南禪師遷居到黃龍，他去拜見泐潭月禪師（禪師名號）。月禪師以經論的精義達到出神入化的境界，聽到的人都嘲笑他，認為他只是不肯自己停止罷了，難道是要捨棄喬木進入幽谷嗎？他說：『他們以有得之得來保護前面遮擋後面，我以無學之學來朝宗百川。』後來因為小病在章江的醫館居住。轉運判官夏倚公（官名）提倡雅意禪學，見到楊杰次公（人名）後感嘆說：『我到江西，遺憾沒有認識南公。』次公說：『有心上座在章江，您能自己屈尊，不必等待見到南公。』夏倚公立刻去見了他，和他暢談，覺得他非常神奇。

【English Translation】 Then he went to rely on the monk Hui Quan (monk's name) at Longshan Temple. The following year, he took the scripture examination. Only he presented a poem and was allowed to have his head shaved (become a monk). Afterwards, he lived in the Shoye (study) courtyard but did not observe the precepts. One day, he abandoned it and entered the jungle to visit Zen Master Yunfeng Yue (Zen master's name), staying there for three years. Suffering from his solitary and stubborn nature, he told Yue that he was going to leave. Yue said, 'You must go and rely on Huangbo Nan Gong (Zen master's name).' He arrived at Huangbo and for four years, he knew he had some understanding, but the opportunity did not arise. So he resigned and went back to Yunfeng, only to find Yue had passed away. Therefore, he stayed at Shishuang, but there was nothing to consult and decide. He tried reading the 'Transmission of the Lamp' and came to the part where a monk asked Zen Master Duofu (Zen master's name), 'What is a clump of bamboo at Duofu?' Duofu said, 'One stalk, two stalks, slanting.' The monk said, 'I don't understand.' Duofu said, 'Three stalks, four stalks, crooked.' At this moment, he suddenly felt as if he had personally seen the two masters. He immediately returned to Huangbo, and as soon as he spread out his sitting mat, Nan smiled and said, 'You have entered my room.' He was also overjoyed and immediately replied, 'The great matter is originally like this, why does the master need to teach people to look at the words and phrases and search in every possible way?' Nan said, 'If I didn't make you search and investigate like this until you reached a state of no-mind and saw and affirmed yourself, I would bury you.' He freely moved among the crowd, often going to resolve the sayings of Yunmen (sect name). Nan said, 'Knowing it's a peripheral matter, then stop. What are you doing with so much effort?' He said, 'It's not like that. As long as there is a trace of doubt, how can one achieve the state of no-learning and be able to move freely in all directions, turning heaven and earth upside down?' Nan acknowledged his statement. Afterwards, he went to visit Zen Master Cuiyan Zhen (Zen master's name). Zhen spoke with him and greatly admired him. He stayed for two years, and Zhen passed away. So he returned to Huangbo. Nan had him share the seat to receive later students. When Nan moved to Huanglong, he went to visit Zen Master Letan Yue (Zen master's name). Yue's mastery of the essence of scriptures and treatises reached a divine level. Those who heard it laughed at him, thinking that he simply didn't want to stop himself, and was abandoning tall trees to enter a secluded valley. He said, 'They use the attainment of gain to protect the front and block the back, I use the learning of no-learning to pay homage to all rivers.' Later, due to a minor illness, he stayed at a medical clinic in Zhangjiang. The Transport Commissioner Xia Yi Gong (official title) advocated elegant Zen learning. Upon seeing Yang Jie Ci Gong (person's name), he sighed and said, 'I came to Jiangxi and regret not knowing Nan Gong.' Ci Gong said, 'Youxin Shangzuo (a respectful title for a monk) is in Zhangjiang, you can condescend yourself and don't need to wait to see Nan Gong.' Xia Yi Gong immediately went to see him, and after talking with him, found him to be very extraordinary.

思傾豁。至論肇論會萬物為自己者及情與無情共一體。時有狗臥香卓下。師以壓尺擊狗。又擊香卓曰。狗有情即去。香卓無情自住。情與無情安得成一體。公立不能對。師曰。才入思惟便成剩法。何曾會萬物為自己哉。又嘗與僧論維摩。三萬二千師子寶座畫入毗耶小室何故不礙。為是維摩所現神力耶。為別假異術耶。夫難信之法故現此瑞。有能信者始知本來自有之物。何故復令更信。曰若無信入小必妨大。雖然既有信。法何從而起耶。又作偈曰。樓閣門前才斂念。不須彈指已開扃。善財一去無訊息。門外春來草自青。其指法親切方便妙密多類此。南入滅師繼住持十有二年。然性真率不樂從事於務。五求解去乃得謝事閑居。而學者益親。謝景溫師直守潭州虛大溈以致師三辭不往。又囑江西轉運判官彭汝礪器資問所以不赴長沙之意。師曰。愿見謝公不願領大溈也。馬祖百丈以前無住持事道人相尋于空閑寂莫之濱而已。其後雖有住持王臣尊禮為天人師。今則不然。掛名官府如有戶籍之民。直遣五伯追之耳。此豈可復為也。師直聞之不敢以院事屈。愿一見之。師至長沙。師直愿受法要。師為舉其綱。略曰。三乘十二分教還同說食示人食味。既因他說其食。要在自己親嘗。既自親嘗。便能了知其味是甘是辛是咸是淡。達磨西來直

【現代漢語翻譯】現代漢語譯本思傾豁（人名）。至論《肇論》會萬物為自己者，及情與無情共一體。當時有狗臥在香卓（放置香爐的桌子）下。老師用壓尺擊打狗，又擊打香卓說：『狗有情就會離開，香卓無情自然不動。有情與無情怎麼能成為一體？』思傾豁當場不能回答。老師說：『才一進入思惟就成了多餘的法。怎麼能體會萬物為自己呢？』又曾經與僧人討論《維摩經》。三萬二千師子寶座畫入毗耶離（古印度城市）小室，為什麼不妨礙？是維摩詰（人名，佛教在家菩薩）所展現的神力嗎？還是別的假借異術呢？難以置信的法才顯現這種祥瑞。有能相信的人才知道本來就有的東西，為什麼還要再令人相信？』（僧人）說：『如果沒有信，進入小的空間必定妨礙大的空間。』（老師說）『即使有了信，法又從何而起呢？』又作偈語說：『樓閣門前才收斂念頭，不用彈指門閂已經打開。善財童子（人名，佛教人物）一去沒有訊息，門外春天來了草自然青。』類似的指點法門親切方便，微妙精深。南入滅師（人名）繼續住持寺廟十二年。然而天性真誠坦率，不喜歡處理事務。多次請求離去才得以謝絕事務，閑居起來，而求學的人更加親近。謝景溫（人名）一直鎮守潭州，虛位以待大溈山（山名）的老師，多次邀請老師都不前往。又囑託江西轉運判官彭汝礪（人名）備辦禮物，詢問老師不去長沙的意願。老師說：『我願意見謝公，不願意領大溈山。』馬祖（人名，佛教禪宗大師）百丈（人名，佛教禪宗大師）以前沒有住持寺廟的事情，修行人在空閑寂寞的地方相互尋訪而已。其後雖然有住持，王臣也尊重禮敬，奉為天人師。現在則不然，掛名在官府，好像有戶籍的百姓。直接派遣五伯（官名）來追趕。這怎麼可以再做呢？』謝景溫聽了這些話，不敢用寺院的事情來委屈老師，希望見老師一面。老師到了長沙。謝景溫希望接受佛法要義。老師為他舉出綱要，大略是：『三乘十二分教（佛教術語）還如同說食，只是向人展示食物的味道。既然是因為別人說才瞭解食物，關鍵在於自己親自品嚐。既然自己親自品嚐，就能瞭解其味道是甘是辛是咸是淡。達磨（人名，佛教人物）西來直接

【English Translation】 English version Si Qinghuo (name). He profoundly discussed Zhao Lun's (book name) concept of 'regarding all things as oneself' and the idea that sentient and insentient beings are one entity. At that time, a dog was lying under the incense table (table for placing incense burners). The teacher struck the dog with a paperweight and then struck the incense table, saying, 'If the dog has sentience, it will leave; the incense table is insentient and remains still. How can sentient and insentient beings be one entity?' Si Qinghuo was speechless. The teacher said, 'As soon as you enter into thinking, it becomes superfluous dharma. How can you comprehend all things as oneself?' He also once discussed the Vimalakirti Sutra (sutra name) with a monk. 'Why doesn't the painting of thirty-two thousand lion thrones in the small room of Viyali (ancient Indian city) cause any obstruction? Is it the divine power manifested by Vimalakirti (name, a Buddhist lay bodhisattva), or is it some other borrowed magic? Only incredible dharma manifests such auspicious signs. Those who can believe it will know that it is something that has always been there. Why should it be made to believe again?' The monk said, 'If there is no faith, entering a small space will definitely obstruct a large space.' The teacher said, 'Even if there is faith, where does the dharma arise from?' He also composed a verse: 'Before the gate of the pavilion, as soon as thoughts are gathered, the latch opens without needing to snap fingers. Since Sudhana (name, a Buddhist figure) left, there has been no news; spring comes outside the gate, and the grass grows green on its own.' Similar instructions were kind, convenient, subtle, and profound. Nan Rumie Shi (name) continued to preside over the monastery for twelve years. However, being naturally sincere and straightforward, he did not enjoy handling affairs. He repeatedly requested to leave and was finally allowed to retire and live in leisure, and the students became even closer to him. Xie Jingwen (name) had been guarding Tanzhou, leaving the position vacant for the teacher of Dawei Mountain (mountain name), inviting the teacher many times, but he did not go. He also instructed Peng Ruli (name), the transport judge of Jiangxi, to prepare gifts and ask the teacher why he did not want to go to Changsha. The teacher said, 'I would rather see Duke Xie than lead Dawei Mountain.' Before Mazu (name, a Buddhist Zen master) and Baizhang (name, a Buddhist Zen master), there was no matter of presiding over monasteries; practitioners sought each other in empty and quiet places. Although there were abbots later, kings and ministers respected and revered them as teachers of gods and humans. Now it is not like that; being registered with the government is like being a registered citizen. They directly send the Wu Bo (official title) to chase after them. How can this be done again?' Xie Jingwen, hearing these words, did not dare to trouble the teacher with the affairs of the monastery and hoped to see the teacher once. The teacher arrived in Changsha. Xie Jingwen hoped to receive the essence of the Dharma. The teacher outlined the key points for him, roughly saying, 'The Three Vehicles and Twelve Divisions of Teachings (Buddhist terminology) are like talking about food, only showing people the taste of food. Since you understand the food because of what others say, the key is to taste it yourself. Since you taste it yourself, you can know whether its taste is sweet, spicy, salty, or bland. Bodhidharma (name, a Buddhist figure) came directly from the West

指人心見性成佛。亦復如是。真性既因文字而顯。要在自己親見。若能親見便能了知目前是真是妄是生是死。既能了知真妄生死。反觀一切語言文字。皆是表顯之說都無實義。如今不了病在甚處。病在見聞覺知。為不如實知真際所詣。認此見聞覺知為自己所見。殊不知。此見聞覺知皆因前塵而有分別。若無前塵境界。即此見聞覺知還同龜毛兔角並無所歸。師直聞所未聞。又答韓侍郎。宗古問曰。承諭昔時開悟曠然無疑。但無始已來習氣未能頓盡。然心外無剩法者。不知煩惱習氣是何物而欲盡之。若起此心翻成認賊為子也。從上以來但有言說。乃至隨病設藥。縱有煩惱習氣。但以如來知見治之。皆是善權方便誘引之說。若是定有習氣可治。卻是心外有法而可盡之。譬如靈龜曳尾於途拂跡跡生。可謂將心用心轉見病深。茍能明心。心外無法法外無心。心法既無更欲教誰盡耶。師游京師。駙馬都尉王公詵盡禮迎之庵於國門之外。久之南還再游廬山。彭器資守九江。師見之。器資從容問師。人命臨終時有旨決乎。師曰。有之。云愿聞其說。師曰。待器資死即道。器資起立增敬云。此事須是和尚始得。蓋於四方公卿合即千里應之。不合則咫尺不往。嘗有偈曰。不住唐朝寺。閑為宋地僧。生涯三事衲。故舊一枝藤。乞食隨緣去。逢

【現代漢語翻譯】現代漢語譯本直指人心，見性成佛，也是如此。真性既然因為文字而顯現，關鍵在於自己親自見到。如果能夠親自見到，便能了知眼前什麼是真，什麼是妄，什麼是生，什麼是死。既然能夠了知真妄生死，反觀一切語言文字，都是表述顯現之說，都沒有實際意義。如今不瞭解病在哪裡，病就在於見聞覺知，因為不如實地知曉真際所到達之處，而將這見聞覺知認為是自己所見。殊不知，這見聞覺知都是因為前塵而有分別。如果沒有前塵境界，那麼這見聞覺知就如同龜毛兔角一樣，沒有歸宿。師父直接聽聞了前所未聞的道理。又回答韓侍郎。宗古問道：『承蒙您開示，昔日開悟，曠然無疑。但是無始以來養成的習氣未能完全消除。然而心外沒有剩餘的法，不知道煩惱習氣是什麼東西，而想要消除它。如果生起這個念頭，反而成了認賊為子。』從古以來，只有言說，乃至隨著病癥設定藥物，縱然有煩惱習氣，但用如來的知見來醫治它，都是善巧方便的誘導之說。如果真的有習氣可以醫治，卻是心外有法可以消除。譬如靈龜拖著尾巴在路上走，拂去痕跡，痕跡又會產生，可以說是將心用心，反而越發加深了病癥。如果能夠明心，心外無法，法外無心，心法既然都沒有，更要教誰去消除呢？師父遊歷京師，駙馬都尉王公詵以禮相迎，在國門之外建庵居住。很久之後，師父南還，再次遊歷廬山。彭器資鎮守九江，師父去拜訪他。器資從容地問師父：『人命臨終時，有確定的說法嗎？』師父說：『有。』器資說：『希望聽聞其中的說法。』師父說：『等器資死了就說。』器資起身，更加恭敬地說：『這件事必須是和尚您才能說得出來。』師父與四方公卿，合得來就千里相應，合不來就近在咫尺也不往來。曾經有偈語說：『不住唐朝寺，閑為宋地僧。生涯三事衲，故舊一枝藤。乞食隨緣去，逢

【English Translation】 English version It is the same with directly pointing to the human mind to see one's nature and become a Buddha. Since true nature is revealed through words, the key is to see it for oneself. If one can see it for oneself, one can understand what is true, what is false, what is birth, and what is death right before one's eyes. Since one can understand truth, falsehood, birth, and death, looking back at all languages and words, they are all expressions and manifestations, and have no real meaning. Now, not understanding where the illness lies, the illness lies in seeing, hearing, and knowing, because one does not truly know where the true realm leads, and one considers this seeing, hearing, and knowing as what one sees. Little does one know that this seeing, hearing, and knowing are all differentiated because of past dust. If there is no realm of past dust, then this seeing, hearing, and knowing are like turtle hair and rabbit horns, with nowhere to return. The master directly heard the principles he had never heard before. He also answered Vice Minister Han. Zonggu asked: 'I am grateful for your instruction that I was enlightened in the past, and there is no doubt about it. However, the habits accumulated since beginningless time have not been completely eliminated. However, there is no remaining dharma outside the mind. I don't know what the afflictions and habits are, and I want to eliminate them. If this thought arises, it will turn into recognizing a thief as one's son.' Since ancient times, there have only been words, and even setting up medicine according to the symptoms. Even if there are afflictions and habits, using the Tathagata's knowledge and vision to cure them are all skillful means of inducement. If there are really habits that can be cured, it means that there is a dharma outside the mind that can be eliminated. For example, a spiritual turtle drags its tail on the road, and when it brushes away the traces, the traces will reappear. It can be said that using the mind to use the mind only deepens the illness. If one can understand the mind, there is no dharma outside the mind, and no mind outside the dharma. Since there is neither mind nor dharma, who else should one teach to eliminate? The master traveled to the capital, and the Imperial Son-in-Law Wang Gong Shen welcomed him with courtesy and built a hermitage outside the city gate for him to live in. After a long time, the master returned south and traveled to Mount Lu again. Peng Qizi was guarding Jiujiang, and the master went to visit him. Qizi leisurely asked the master: 'When a person's life is about to end, is there a definite saying?' The master said: 'Yes.' Qizi said: 'I hope to hear the saying.' The master said: 'I will tell you when Qizi dies.' Qizi got up and said with more respect: 'This matter must be something that only the monk can say.' The master gets along with the public ministers from all directions. If they get along, they will respond to each other from thousands of miles away. If they don't get along, they won't even visit if they are close by. There was once a verse that said: 'I don't live in a Tang Dynasty temple, but I am a Song Dynasty monk in my spare time. My livelihood is three robes, and my old friend is a cane. I go begging for food according to fate, and I meet'

山任意登。相逢莫相笑。不是嶺南能。可以想見師人物品格焉。師既臘高復移庵深入棧。絕學者又二十餘年。嘗于南公圓寂之日作偈曰。昔人去時是今日。今日依然人不來。今既不來昔不往。白雲流水空徘徊。誰云秤尺平直中還有曲。誰雲物理齊種麻還得粟。可憐馳逐天下人。六六元來三十六。叢林傳之以為克肖南公隨汝顛倒所欲南斗七北斗八之語。元符三年十一月十六日中夜示寂。閱世七十有六。坐五十五夏。賜號寶覺。葬于南公塔之東號雙塔。

洪州泐潭真凈克文禪師。出於陜府閿鄉鄭氏。鄭世族多名公卿。師生而杰異。幼孤事後母至孝而失愛。母數困辱之。父悲之使遊學四方。至復州北塔聞耆宿廣公說法感泣。裂縫掖而師事之。故北塔以克文名之。年二十五試所習剃髮受具足戒。學經論無不臻妙。游京洛講席。因經行龍門殿廡間。見塑比丘像冥目如在定。翻然自失謂其伴曰。我所負者如吳道子畫人物。雖盡其妙然非活者。於是棄去曰。吾將南遊觀道焉。治平二年坐夏于大溈。夜聞僧誦雲門語。僧問。佛法如水中月是否。雲門云。清波無透路。豁然有省。時南禪師在黃檗師往造焉。適真覺惟勝為首坐。南一日舉古德鐘樓上念贊床腳下種菜話令眾下語。勝云。猛虎當路坐。南喜之遂退院令住。而居於積翠庵。

【現代漢語翻譯】現代漢語譯本：可以隨意攀登那座山。即使相遇也不要互相嘲笑。不是嶺南的人才能做到，可以從中想像老師的人物品格。老師既年長又移居庵中深入山棧，與世隔絕研究學問二十餘年。曾經在南公（指南泉普愿，Yunquan Puyan）圓寂之日作偈說：『過去的人離去的時候就是今天，今天依然沒有人到來。現在既然不來，過去也不往，只有白雲流水空自徘徊。誰說秤桿平直，其中還有彎曲。誰說物理相同，種麻卻能得到粟。可憐那些奔波追逐天下名利的人，六六原來是三十六。』叢林中流傳著這句話，認為他很像南公，可以隨你顛倒所欲，『南斗七，北斗八』的說法。元符三年十一月十六日半夜示寂，享年七十六歲，坐禪五十五個夏天。朝廷賜號『寶覺』，安葬在南公塔的東邊，稱為雙塔。洪州泐潭真凈克文禪師，是陜府閿鄉鄭氏人。鄭氏是世家大族，多出名公卿。禪師生來就傑出不凡，幼年喪父，侍奉繼母非常孝順，卻不被喜愛。繼母多次為難羞辱他。父親為此感到悲傷，讓他到四方遊學。到達復州北塔時，聽到年長的廣公說法，感動得哭泣，撕裂衣襟拜他為師。所以北塔用克文來稱呼他。二十五歲時，通過考試，剃髮受具足戒。學習經論，沒有不達到精妙之處的。遊歷京洛的講席，因為在龍門殿的走廊間行走，看到塑造的比丘像閉著眼睛好像在入定。忽然感到失落，對他的同伴說：『我所揹負的就像吳道子畫的人物，雖然窮盡其妙，但不是活的。』於是拋棄而去，說：『我將南遊觀道。』治平二年在大溈安居過夏天。夜裡聽到僧人誦讀雲門（指雲門文偃，Yunmen Wenyan）的語句。僧人問：『佛法像水中月一樣，是這樣嗎？』雲門說：『清波沒有透過的路。』豁然有所領悟。當時南禪師（指南泉普愿）在黃檗，禪師前往拜訪。恰逢真覺惟勝擔任首座。南泉有一天舉出古德在鐘樓上念贊，在床腳下種菜的話，讓大家發表見解。惟勝說：『猛虎當路坐。』南泉很高興，於是讓他退院居住，自己住在積翠庵。

【English Translation】 English version: You can freely climb that mountain. Don't laugh at each other even if you meet. It's not just people from Lingnan who can do it; you can imagine the teacher's character and phẩm from it. The teacher, being old, moved to a hermitage deep in the mountain, secluded himself to study for more than twenty years. He once composed a verse on the day of Yunquan Puyan's (南公) passing, saying: 'The time when the past person left is today, yet today no one comes. Since they don't come now, and didn't go in the past, only white clouds and flowing water linger in vain. Who says the scale is straight, yet there is still a curve in it. Who says the physics are the same, yet planting hemp yields millet. Pitiable are those who chase after fame and fortune in the world; six sixes are originally thirty-six.' This saying was circulated in the monastic community, believing that he was very much like Yunquan, allowing you to turn things upside down as you wish, the saying of 'the seven stars of the Southern Dipper, the eight stars of the Northern Dipper.' On the sixteenth day of the eleventh month of the third year of Yuanfu, he passed away in the middle of the night, at the age of seventy-six, having spent fifty-five summers in meditation. He was posthumously granted the title 'Baojue' (寶覺), and was buried to the east of Yunquan's pagoda, called the Twin Pagodas. Chan Master Ke Wen (克文) of Zhenjing (真凈) at Letan (泐潭) in Hongzhou (洪州), came from the Zheng (鄭) family of Wenxiang (閿鄉) in Shaanfu (陜府). The Zheng family was a prominent clan, producing many famous ministers and high officials. The Chan Master was born outstanding and extraordinary. He lost his father at a young age and served his stepmother with great filial piety, but was not loved. His stepmother often made things difficult for him and humiliated him. His father felt sad about this and sent him to study in all directions. When he arrived at the North Pagoda (北塔) in Fuzhou (復州), he heard the elderly Guang Gong (廣公) expounding the Dharma, and was moved to tears, tearing his clothes and becoming his disciple. Therefore, the North Pagoda referred to him as Ke Wen. At the age of twenty-five, he passed the examination, shaved his head, and received the full precepts. He studied the sutras and treatises, and there was nothing he did not master with excellence. He traveled to the lecture halls of Jingluo (京洛), and because he was walking in the corridor of the Longmen (龍門) Hall, he saw a sculpted bhikshu statue with his eyes closed as if in samadhi. Suddenly feeling lost, he said to his companion: 'What I carry is like the figures painted by Wu Daozi (吳道子), although they exhaust their wonders, they are not alive.' So he abandoned it and said: 'I will travel south to observe the Dao.' In the second year of Zhiping (治平), he spent the summer retreat at Dawei (大溈). At night, he heard a monk reciting the words of Yunmen Wenyan (雲門文偃). The monk asked: 'Is the Buddha-dharma like the moon in the water?' Yunmen said: 'Clear waves have no way through.' He suddenly had an awakening. At that time, Chan Master Nanquan Puyan (南泉普愿) was at Huangbo (黃檗), and the Chan Master went to visit him. It happened that Zhenjue Weisheng (真覺惟勝) was serving as the head seat. One day, Nanquan brought up the words of an ancient worthy who chanted praises on the bell tower and planted vegetables at the foot of the bed, asking everyone to express their views. Weisheng said: 'A fierce tiger sits in the way.' Nanquan was very happy, so he asked him to leave the abbot's quarters and reside there, while he himself lived in the Jicui Hermitage (積翠庵).

師三到庵語不契。乃曰。此老只是個修行僧。不會我說話。遂去見翠巖順禪師。順知見甚高而語話好葛藤。諸方號順婆婆是也。問師。近離甚處。師曰。黃檗。云庵頭老子安樂否。師曰。安樂。云甚處人事。師曰。關西。云說話卻不似關西人。師曰。幼曾遊學。云甚處為僧。師曰。從北塔廣和尚落髮。廣與秀同參雙泉郁。順笑云。頃與訥祖印參此二大老。不會渠語話。及我如今參得些子禪。要見他卻已遷化了。又問。新黃檗住得如何。師曰。甚好。順云。渠只下得一轉語好。遂住黃檗。禪即未夢見在。師因此大悟臨濟宗旨。頓見南用處。遂作數頌寄之。南大稱賞。因回參禮。南問。從什麼處來。對曰。翠岳。南云。恰值老僧不在。進曰。未審向什麼處去。南云。天臺普請南嶽雲遊。曰若然者學人亦得自在去也。南云。腳下鞋何處得來。曰廬山七伯錢唱得。南云。何曾自在。師指曰。何曾不自在耶。南駭異之。於時洪英首座與師齊名。英乃邵武人也。眾中號英邵武文關西。久之辭去復寓止翠巖順禪師會下。順云。子種性邁往而契悟廣大。臨濟將仆子力能支之厚自愛。南住黃龍師復往焉。南云。適令侍者捲簾問渠。捲起簾時如何。云照見天下。放下簾時如何。雲水泄不通。不卷不放時如何。侍者無語汝又作么生。師曰。和

【現代漢語翻譯】師某次到三到庵，但言語不投機。於是說：『這個老和尚只是個修行僧，不懂我說的話。』於是前往拜見翠巖順禪師。順禪師以見地高深但言語喜歡糾纏而聞名。各方都稱順禪師為順婆婆。順禪師問：『你最近從哪裡來？』師回答：『黃檗（地名）。』順禪師問：『黃檗庵的老和尚安樂嗎？』師回答：『安樂。』順禪師問：『是哪裡人？』師回答：『關西（地名）。』順禪師說：『說話卻不像關西人。』師回答：『我小時候曾遊學四方。』順禪師問：『在哪裡出家為僧？』師回答：『從北塔廣和尚那裡落髮。』廣和尚與秀和尚一同參學于雙泉郁禪師。順禪師笑著說：『我曾經與訥祖印禪師一同參學于這兩位大老，卻不明白他們說的話。等到我現在參得一些禪，想要見他們，他們卻已經圓寂了。』又問：『新黃檗住持得如何？』師回答：『很好。』順禪師說：『他只會說一句好話。』於是師便住在黃檗。『禪』，恐怕還沒夢見過吧。師因此大悟臨濟宗的宗旨，頓時明白了臨濟宗的用處。於是作了幾首偈頌寄給南禪師。南禪師非常稱賞。因此師回去參拜。南禪師問：『從什麼地方來？』師回答：『翠巖（山名）。』南禪師說：『恰好老僧不在。』師進而言：『不知道您往什麼地方去？』南禪師說：『去天臺山（地名）普請，到南嶽（山名）雲遊。』師說：『如果這樣，學人也可以自在地去了。』南禪師說：『腳下的鞋從哪裡來的？』師回答：『廬山（山名）用七十文錢買來的。』南禪師說：『哪裡曾自在？』師指著說：『哪裡曾不自在呢？』南禪師對此感到驚異。當時洪英首座與師齊名。洪英是邵武（地名）人。眾中稱洪英為『邵武文關西』。過了很久，師辭別離去，又寄居在翠巖順禪師的門下。順禪師說：『你的種性豪邁奔放，契悟廣大。臨濟宗將要依靠你，你要盡力支撐，好好自愛。』南禪師住持黃龍寺（寺名），師又前往那裡。南禪師說：『剛才讓侍者捲起簾子問他，捲起簾子時如何？』侍者回答：『照見天下。』南禪師問：『放下簾子時如何？』侍者回答：『水泄不通。』南禪師問：『不卷不放時如何？』侍者無言以對。『你又怎麼說？』師回答：『和。』

【English Translation】 The master visited San Dao's hermitage, but their conversation didn't click. Thereupon, he said, 'This old monk is just a practicing monk; he doesn't understand my words.' Consequently, he went to see Zen Master Cuiyan Shun. Shun was known for his profound insight but also for his fondness for tangled language. People in various places called Shun 'Granny Shun.' Shun asked the master, 'Where have you come from recently?' The master replied, 'Huangbo (place name).' Shun asked, 'Is the old fellow at Huangbo hermitage at peace?' The master replied, 'At peace.' Shun asked, 'Where are you from?' The master replied, 'Guanxi (place name).' Shun said, 'Your speech doesn't sound like someone from Guanxi.' The master replied, 'I traveled and studied when I was young.' Shun asked, 'Where did you become a monk?' The master replied, 'I had my head shaved by Abbot Guang of North Pagoda.' Guang and Xiu had studied together under Zen Master Shuangquan Yu. Shun laughed and said, 'I once studied with Ancestor Ne and Yin under these two great elders, but I didn't understand their words. Now that I've gained some understanding of Zen, I want to see them, but they've already passed away.' He then asked, 'How is the new abbot of Huangbo doing?' The master replied, 'Very well.' Shun said, 'He only knows how to say one good phrase.' Thereupon, the master stayed at Huangbo. 'Zen,' I'm afraid you haven't even dreamed of it yet. Because of this, the master had a great awakening to the principles of the Linji (Rinzai) school, and he suddenly understood the function of the Linji school. So he composed several verses and sent them to Zen Master Nan. Zen Master Nan greatly praised them. Therefore, the master returned to pay his respects. Zen Master Nan asked, 'Where have you come from?' The master replied, 'Cuiyan (mountain name).' Zen Master Nan said, 'It just so happens that the old monk wasn't there.' The master went on to say, 'I don't know where you're going?' Zen Master Nan said, 'To Tian Tai Mountain (place name) for general labor, and to Nan Yue (mountain name) for wandering.' The master said, 'If that's the case, then the student can also go freely.' Zen Master Nan said, 'Where did you get the shoes on your feet?' The master replied, 'I bought them in Lu Mountain (mountain name) for seventy coins.' Zen Master Nan said, 'Where have you ever been free?' The master pointed and said, 'Where have you ever not been free?' Zen Master Nan was astonished by this. At that time, Head Monk Hongying was as famous as the master. Hongying was from Shaowu (place name). People in the community called Hongying 'Shaowu Wen Guanxi.' After a long time, the master bid farewell and left, and again resided under Zen Master Cuiyan Shun. Shun said, 'Your nature is bold and unrestrained, and your awakening is vast. The Linji school will rely on you; you must do your best to support it and cherish yourself.' Zen Master Nan resided at Huanglong Temple (temple name), and the master went there again. Zen Master Nan said, 'Just now, I had the attendant roll up the curtain and asked him, "What is it like when the curtain is rolled up?"' The attendant replied, 'It illuminates the world.' Zen Master Nan asked, 'What is it like when the curtain is lowered?' The attendant replied, 'Not a drop of water can leak through.' Zen Master Nan asked, 'What is it like when it's neither rolled up nor lowered?' The attendant was speechless. 'What do you say?' The master replied, 'Harmony.'

尚替侍者下涅槃堂始得。南厲聲云。關西人果無頭腦乃顧旁僧。師指之曰。只這僧也未夢見。南大笑。自是門下號偉異。雖博學多聞者見之無不詟縮。南入滅游衡岳。還首眾于仰山。熙寧五年至高安。太守錢公弋先侯見之。師復謁。有獒逸出屏間。師方趨迎之少避。錢公嘲云。禪者固能教誨蛇虎乃畏狗乎。師曰。易伏隈巖虎難降護宅龍。錢公嘆云。名不虛得。遂挽令住洞山。繼住壽聖。初于洞山開堂示眾曰。問話且止。只知問佛問法。殊不知佛法來處。且道從什麼處來。乃垂下一足曰。昔日黃龍親行此令。十方諸佛無敢違者。諸代祖師一切賢聖無敢越者。無量法門一切妙義。天下老和尚舌頭始終一印無敢異者。無異即且止。印在什麼處。還見么。若見非僧非俗無偏無黨一一分付。若不見即我自收。遂收足乃喝一喝曰。兵隨印轉將逐符行。佛手驢腳生緣。老好痛與三十棒。而今會中莫有不甘者么。若有不妨奇特。若無新長老謾汝諸人去也。故我大覺世尊。昔日于摩謁陀國。十二月八日明星現時豁然悟道。大地有情悉皆成佛。今日有釋子沙門克文。于東震旦國大宋筠陽城中。六月十三日赫日現時。又悟個什麼。以拂子畫一畫曰。我不敢輕於汝等。汝等皆當作佛。下座。又示眾曰。洞山門下有時和泥合水。有時壁立千仞。汝

等諸人。擬向和泥合水處見洞山。洞山且不在和泥合水處。擬向壁立千仞處見洞山。洞山且不在壁立千仞處。擬向一切處見洞山。洞山且不在一切處。汝不要見洞山鼻索。在洞山手裡擬瞌睡。也把鼻索一掣。只見眼孔定動又不相識。也不要爾識洞山。且識得自己也得。又曰。洞山門下要行便行要坐便坐。缽盂里痾屎。凈瓶中吐唾執法修行如牛拽磨。復曰。頭陀石被莓苔裹。擲筆峰遭薜荔纏。羅漢院一年度三個行者。歸宗寺里參退喫茶。有僧問。如何是佛。師呵呵大笑。僧云。何哂之有。師曰。我笑汝隨語生解。僧云。偶然失利。師遂高聲曰。不得禮拜。僧便歸眾。師復笑曰。隨語生解果然果然。乃曰。洞山門下八凹九凸。交交加加屈屈曲曲崎崎嶇嶇嵲嵲屼屼。水云掩映煙嵐重疊。一道直路觀者游者十八九人。舉步早是迷卻路頭也。其中莫有不迷者么。喝一喝曰。且道路頭在什麼處。又曰。佛法二字不用道著。道著則頭角生。古人只解殺人不解活人。何不道佛法二字一一現成。諸仁者。欲知佛么只諸人是。欲知法么只諸人日用者是。是不是是即也大奇。不是也大奇。殺也活也一處不通。兩處失功觸途成滯。一日上堂問答罷。乃曰。還有問話底么。良久曰。三十年弄馬騎卻被驢撲。遂撫膝曰。直得須彌岌嶪海水騰波。三十

【現代漢語翻譯】現代漢語譯本諸位，你們想在和泥合水的地方見到洞山（Dòngshān，人名，禪宗大師）。洞山卻不在和泥合水的地方。你們想在壁立千仞的地方見到洞山。洞山卻不在壁立千仞的地方。你們想在一切地方見到洞山。洞山卻不在一切地方。你們不要尋找洞山的鼻索。在洞山手裡還想打瞌睡，也會被他一把抓住鼻索。只見眼孔呆滯，互不相識。也不要你們認識洞山，只要認識自己就行了。又說，洞山門下，想走就走，想坐就坐，在缽盂里拉屎，在凈瓶中吐唾沫，執著于形式修行就像牛拉磨一樣。又說，頭陀石被苔蘚覆蓋，擲筆峰被薜荔纏繞。羅漢院一年只度三個行者，歸宗寺里參禪后就去喫茶。有僧人問，什麼是佛？洞山呵呵大笑。僧人問，有什麼好笑的？洞山說，我笑你隨語言文字而生出理解。僧人說，偶然失誤罷了。洞山於是高聲說，不得禮拜。僧人便回到人群中。洞山又笑著說，隨語言文字而生出理解，果然如此。於是說，洞山門下八凹九凸，交錯重疊，彎彎曲曲，崎嶇不平，高聳突兀，水云掩映，煙嵐重疊。一條直路，觀者游者十之八九都會迷路。其中難道沒有不迷路的嗎？喝一聲說，那麼道路的開端在哪裡呢？又說，佛法二字不用說出來，說出來就會生出頭角。古人只懂得殺人，不懂得活人。為什麼不說佛法二字一一現成呢？諸位，想知道什麼是佛嗎？就是你們自己。想知道什麼是法嗎？就是你們每天所用的。是也是大奇，不是也是大奇。殺也活也，一處不通，兩處都失敗，處處都是阻礙。一日上堂，問答完畢，於是說，還有要問話的嗎？良久說，三十年弄馬騎，卻被驢撲倒。於是拍著膝蓋說，直到須彌山搖動，海水翻騰，三十年。

【English Translation】 English version You all intend to see Dongshan (Dòngshān, a name, a Chan master) at the place where mud and water are mixed. But Dongshan is not at the place where mud and water are mixed. You intend to see Dongshan at the place of a sheer cliff. But Dongshan is not at the place of a sheer cliff. You intend to see Dongshan in all places. But Dongshan is not in all places. You don't want to find Dongshan's nose rope. If you intend to doze off in Dongshan's hand, he will also pull your nose rope. You will only see your eye sockets fixed and unrecognizing. You also don't need to recognize Dongshan, just recognize yourself. He also said, in Dongshan's school, walk when you want to walk, sit when you want to sit, defecate in the alms bowl, spit in the clean bottle, clinging to formal practice is like an ox pulling a millstone. He also said, the Tuduo Stone (Tútuó Shí, a place name) is covered with moss, and the Throwing-Pen Peak (Zhībǐ Fēng, a place name) is entangled by Ficus plants. The Luohan Monastery (Luóhàn Sì, a temple name) ordains only three practitioners a year, and after Chan practice in Guizong Temple (Guīzōng Sì, a temple name), they go to drink tea. A monk asked, 'What is Buddha?' Dongshan laughed loudly. The monk asked, 'What is there to laugh at?' Dongshan said, 'I laugh at you for generating understanding based on words and language.' The monk said, 'It was just an accidental mistake.' Dongshan then said loudly, 'No prostrations allowed.' The monk then returned to the crowd. Dongshan laughed again and said, 'Generating understanding based on words and language, indeed.' Then he said, 'Dongshan's school has eight dents and nine protrusions, crisscrossing and overlapping, winding and crooked, rugged and uneven, towering and protruding, with water and clouds reflecting each other, and mist and haze overlapping. On a straight road, eight or nine out of ten viewers and travelers will get lost. Is there anyone among them who doesn't get lost?' He shouted, 'Then where is the beginning of the road?' He also said, 'The two words Buddha-dharma don't need to be spoken, speaking them will cause horns to grow. The ancients only knew how to kill people, but didn't know how to bring people to life. Why not say that the two words Buddha-dharma are all readily present? Everyone, do you want to know what Buddha is? It is just you yourselves. Do you want to know what Dharma is? It is just what you use every day. To say it is, is greatly strange; to say it is not, is also greatly strange. Killing and bringing to life, if one place is not clear, both places will fail, and everywhere will be an obstacle.' One day, after the Dharma talk and Q&A session, he said, 'Is there anyone else who wants to ask questions?' After a long silence, he said, 'For thirty years, I played with horses, but I was knocked down by a donkey.' Then he patted his knee and said, 'Until Mount Sumeru (Xūmí Shān, a mythical mountain) shakes and the sea surges, thirty years.'

三天一時退位。十八大地獄盡乃停酸。見么。若這裡見得。釋迦拱手彌勒攢眉。文殊普賢與伊作侍者。若也不見。看我七縱八橫。且向葛藤里薦取阿呵呵。諸高德且道。我笑個什麼噫。我笑昔日雲門臨濟德山巖頭螢火之光蚊蚋之解。一人道我呵佛罵祖。一人道我得末後一句。一人道黃檗佛法無多子。一人道大覺世尊初生下時。一手指天一手指地。天上天下唯吾獨尊。我當時若見一棒打殺與狗子吃。似這一隊掠虛漢。總只一期于無佛處稱尊。若是如今喚來一時與伊生按過。自余之輩放過即不可。豈不聞。僧問乾峰云。十方薄枷梵一路涅槃門。未審路頭在什麼處。乾峰拈拄杖畫一畫云。在這裡。只如乾峰恁么曾夢見也未。若是老僧即不然。十方薄伽梵一路涅槃門。未審路頭在什麼處。劈脊便棒。卻問伊。路頭在什麼處。待擬開口熱喝出去。更有云門折腳老比丘。不分緇索不辨正邪。拈扇子云。𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。似這般和泥合水漢。糞掃堆里埋卻十個五個。又有甚過。阿呵呵。樂不樂足不足。而今幸對山青水綠。年來是事一時休。信任身心懶拘束。大眾休瞌睡好。又解夏示眾曰。有問話者么。乃以拂子擊禪床曰。天地造化有陰有陽有生有殺。日月照臨有明有暗有隱有顯。江河流注有高

【現代漢語翻譯】現代漢語譯本三天一時退位。十八大地獄的痛苦才能停止。你明白嗎？如果在這裡明白了，釋迦牟尼（釋迦牟尼佛，佛教創始人）會拱手致敬，彌勒佛（未來佛）會緊鎖眉頭。文殊菩薩（智慧的象徵）和普賢菩薩（行動的象徵）會為他做侍者。如果還不明白，看我縱橫捭闔。且在葛藤（糾纏不清的公案）中去領會吧，啊呵呵。各位高僧大德，你們說，我笑的是什麼呢？噫！我笑那些過去的雲門（雲門文偃禪師）、臨濟（臨濟義玄禪師）、德山（德山宣鑒禪師）、巖頭（巖頭全豁禪師），他們的智慧就像螢火蟲的光芒，他們的見解就像蚊蚋一樣微小。有人說我呵佛罵祖，有人說我得到了末後一句，有人說黃檗（黃檗希運禪師）的佛法沒有多少東西，有人說大覺世尊（釋迦牟尼佛）剛出生時，一手指天，一手指地，天上天下唯我獨尊。我當時如果見到，一棒打死餵狗。像這一群虛張聲勢的傢伙，總是在沒有佛的地方稱尊。如果是現在叫來，一起給他們生擒按倒。其餘的人放過也不可以。難道沒聽說過嗎？有僧人問乾峰（乾峰義玄禪師）說：『十方諸佛通往涅槃的道路只有一個，請問路頭在哪裡？』乾峰拿起拄杖畫了一下說：『在這裡。』就像乾峰這樣，他曾經夢見過嗎？如果是老僧我就不一樣。十方諸佛通往涅槃的道路只有一個，請問路頭在哪裡？劈頭就是一棒。然後問他：『路頭在哪裡？』等他要開口，就熱喝一聲趕出去。更有云門這個折腳老比丘，不分緇素（僧人和俗人），不辨正邪。拿起扇子說：『𨁝跳上三十三天，筑著帝釋（忉利天之主）的鼻孔。東海鯉魚打一棒，雨水像盆潑一樣。』像這種和泥合水的傢伙，在糞掃堆里埋掉十個八個，又有什麼過錯？啊呵呵。快樂不快樂？滿足不滿足？現在幸好面對青山綠水，多年來的事情一時都停止了，信任身心，懶得拘束。大眾不要打瞌睡啊！又在解夏（結束夏季安居）時向大眾開示說：『有沒有要問話的？』於是用拂子擊打禪床說：『天地造化有陰有陽，有生有殺。日月照臨有明有暗，有隱有顯。江河流注有高有低。時節代謝有寒有暑。乃至鳥啼華笑風和日麗。總是為汝等。諸人說法。且道。汝等諸人。還聞得么。若也聞得。山河大地草木叢林。一切音聲。總是大藏經。若是未聞。直饒向釋迦彌勒。出世時也用不著。所以道。聲色堆里做活計。洪波浪里立身軀。鬧市門頭呈佛事。荊棘林里放毫光。且道。毫光向什麼處放。卓拄杖云。遍界不藏。下座。'

【English Translation】 English version For three days, the abdication happens in an instant. Only then will the suffering of the eighteen great hells cease. Do you see? If you see it here, Shakyamuni (Sakyamuni Buddha, the founder of Buddhism) will respectfully bow, and Maitreya (the future Buddha) will knit his brows. Manjushri (symbol of wisdom) and Samantabhadra (symbol of practice) will be his attendants. If you don't see it, watch me move freely and unrestrictedly. Moreover, seek understanding within the entanglements of the kudzu vine (complicated koans), ah ha ha. All you virtuous monks, tell me, what am I laughing at? Alas! I laugh at those past Yunmen (Zen Master Yunmen Wenyan), Linji (Zen Master Linji Yixuan), Deshan (Zen Master Deshan Xuanjian), and Yantou (Zen Master Yantou Quanhuo), whose wisdom was like the light of fireflies, and whose understanding was as small as gnats. Someone says I scold the Buddha and revile the patriarchs, someone says I have attained the final word, someone says Huangbo's (Zen Master Huangbo Xiyun) Buddhism doesn't have much to it, someone says when the Great Awakened World Honored One (Sakyamuni Buddha) was first born, he pointed one finger to the sky and one finger to the earth, proclaiming, 'Above the heavens and below the heavens, I alone am the honored one.' If I had seen him then, I would have struck him dead with a staff and fed him to the dogs. Like this group of boastful fellows, they always claim honor in places where there is no Buddha. If they were called here now, I would seize and subdue them all at once. It is not permissible to let the rest go. Haven't you heard? A monk asked Qianfeng (Zen Master Qianfeng Yixuan), 'The ten directions of Buddhas all lead to the one path of Nirvana, may I ask where the road begins?' Qianfeng picked up his staff and drew a line, saying, 'It is here.' Just like Qianfeng, has he ever dreamed of it? If it were this old monk, it would be different. The ten directions of Buddhas all lead to the one path of Nirvana, may I ask where the road begins? I would strike him with a staff right away. Then ask him, 'Where does the road begin?' Waiting for him to open his mouth, I would shout and drive him out. Moreover, there is Yunmen, that old crippled monk, who doesn't distinguish between monks and laypeople, doesn't discern right from wrong. He picks up his fan and says, 'Leaping up to the thirty-third heaven, he pokes the nose of Indra (Lord of the Trayastrimsa Heaven). Strike the carp of the Eastern Sea with a staff, and the rain pours like a tipped bucket.' What fault is there in burying ten or eight of these mud-mixing fellows in a pile of garbage? Ah ha ha. Happy or not happy? Content or not content? Now, fortunately, facing the green mountains and clear waters, the affairs of many years have all ceased for a time, trusting the mind and body, too lazy to be constrained. Everyone, don't doze off! Furthermore, at the end of the summer retreat, he instructed the assembly, saying, 'Is there anyone who wants to ask questions?' Then he struck the Zen platform with his whisk, saying, 'Heaven and earth create with yin and yang, there is birth and death. The sun and moon shine with light and darkness, there is concealment and manifestation. Rivers flow with high and low. Seasons change with cold and heat. Even the birds singing, the flowers smiling, the gentle breeze, and the bright sun are all speaking Dharma for you all. Tell me, do you all hear it? If you hear it, the mountains, rivers, earth, grasses, and forests, all sounds are the Great Treasury Sutra. If you haven't heard it, even if Shakyamuni and Maitreya were to appear in the world, it would be useless. Therefore, it is said, 'Make a living in the piles of sights and sounds, establish a body in the waves of the great flood, present Buddhist affairs at the gate of the bustling market, and emit light in the thorn forest.' Tell me, where does the light emit? Striking the staff, he said, 'It is not hidden throughout the entire realm.' Descend from the seat.'

有下有壅有決。明主治化有君有臣有禮有樂有賞有罰。佛法住世有頓有漸有權有實有結有解。結也四月十五十方世界。是聖是凡若草若木。以拂子左邊敲一下曰。從這裡一時結。舉拂子曰。總在拂子頭上。還見么乃喝曰。解也七月十五日法界若草若木乃聖乃凡。以拂子右邊敲一下曰。從這裡一處解。舉拂子曰。總在拂子頭上。還見么。乃喝曰。只如四月十五已前七月十五日已后。且道是解是結舉拂子曰。總在拂子頭上。還見么。又喝曰。諸高德。此三喝中。有一喝是金剛王寶劍。有一喝是踞地師子。有一喝是探竿影草。若人一一辨得。始見臨濟大師道出常情。黃檗被掌。大愚遭筑。雖相去三二百年許。汝親為嫡子。然後大開不二妙門。權衡諸祖摧邪顯正扶宗立教整頓頹綱。縱大知見耀大法眼。不動本際決勝魔軍。乃喝曰。更須知有一喝不作一喝用。到者里須是爍迦羅眼向未屙已前驀提得去。諸高德且道提得個什麼。良久喝一喝下座。師住持凡十有二年。厭繁劇謝事東遊三吳。至金陵時王荊公方退閑居定林。聞師來出迎。既是喜甚劇談終日。公問。諸經皆首標時處。圓覺經獨不然何也。師曰。頓乘所演直示眾生。日用現前不屬今古。只今老僧與相公俱入大光明藏。遊戲三昧互為賓主非干時處。又問。經云一切眾生皆證圓

【現代漢語翻譯】現代漢語譯本有閉塞也有疏通，有決斷。英明的君主治理國家，有君王有臣子，有禮儀有音樂，有獎賞有懲罰。佛法住世，有頓悟有漸悟，有權宜之法有真實之法，有結界有解界。結界，在四月十五日，十方世界，無論是聖人還是凡人，無論是草還是木，用拂塵向左邊敲一下，說：『從這裡一時結界。』舉起拂塵說：『總都在拂塵頭上。還看見嗎？』於是大喝一聲說：『解界，在七月十五日，法界無論是草還是木，無論是聖人還是凡人，用拂塵向右邊敲一下，說：『從這裡一處解界。』舉起拂塵說：『總都在拂塵頭上。還看見嗎？』於是大喝一聲說：『就像四月十五日以前，七月十五日以後，且說這是解界還是結界？』舉起拂塵說：『總都在拂塵頭上。還看見嗎？』又大喝一聲說：『各位高僧大德，這三喝之中，有一喝是金剛王寶劍，有一喝是踞地獅子，有一喝是探竿影草。如果有人能一一辨別出來，才算見到臨濟大師道出常情，黃檗（Huangbo）被打，大愚（Dayu）被筑。雖然相隔三二百年，你才是真正的嫡傳弟子。然後才能大開不二妙門，權衡諸祖，摧邪顯正，扶宗立教，整頓頹廢的綱紀，縱放大知見，照耀大法眼，不動搖根本，決勝魔軍。』於是大喝一聲說：『更要知道有一喝不作一喝用，到了這裡必須用爍迦羅眼（Sakkara eye）在未排泄之前就奪取過去。各位高僧大德，且說奪取了個什麼？』良久，大喝一聲下座。師父住持寺廟共有十二年，厭倦了繁瑣事務，辭謝后東遊三吳。到達金陵（Jinling）時，王荊公（Wang Jinggong）正退隱居住在定林（Dinglin），聽說師父來了，出來迎接。非常高興，劇談終日。王荊公問：『諸經都首先標明時間和地點，《圓覺經》（Yuánjué jīng）唯獨不然，為什麼呢？』師父說：『頓悟之法所演說的，直接指示眾生，日用現前，不屬於今古。現在老僧與相公（Xiànggong，對王荊公的尊稱）都進入大光明藏，遊戲三昧，互為賓主，與時間和地點無關。』又問：『經中說一切眾生皆證圓

【English Translation】 English version There is obstruction, and there is clearance; there is resolution. An enlightened ruler governs the state with a sovereign and ministers, with rituals and music, with rewards and punishments. The Buddha's Dharma abides in the world with sudden and gradual enlightenment, with expedient and true teachings, with binding and releasing. Binding: on the fifteenth day of the fourth month, the ten directions of the world, whether they are saints or ordinary beings, whether they are grass or trees, strike the left side with a whisk, saying: 'From here, bind at once.' Raise the whisk and say: 'All are on the head of the whisk. Do you see it?' Then shout: 'Releasing: on the fifteenth day of the seventh month, the Dharma realm, whether it is grass or trees, whether it is saintly or ordinary, strike the right side with a whisk, saying: 'From here, release at once.' Raise the whisk and say: 'All are on the head of the whisk. Do you see it?' Then shout: 'Just like before the fifteenth day of the fourth month, and after the fifteenth day of the seventh month, tell me, is it releasing or binding?' Raise the whisk and say: 'All are on the head of the whisk. Do you see it?' Then shout again: 'Venerable monks, among these three shouts, one shout is the Vajra King's precious sword, one shout is the crouching lion, and one shout is the probing pole touching the grass. If one can distinguish them one by one, then one has seen Linji's (Linji) extraordinary expression, Huangbo (Huangbo) being slapped, and Dayu (Dayu) being struck. Although separated by three or four hundred years, you are the true direct disciple. Then you can greatly open the non-dual wondrous gate, weigh the patriarchs, destroy the heretical and reveal the orthodox, support the sect and establish the teaching, rectify the declining discipline, unleash great knowledge and insight, illuminate the great Dharma eye, remain unmoved from the fundamental ground, and decisively defeat the demon army.' Then shout: 'Furthermore, you must know that there is a shout that is not used as a shout. When you get here, you must use the Sakkara eye (Sakkara eye) to seize it before excretion.' Venerable monks, tell me, what is seized?' After a long silence, shout once and descend from the seat. The master presided over the monastery for a total of twelve years, tired of the tedious affairs, resigned and traveled east to the Three Wu regions. When he arrived in Jinling (Jinling), Wang Jinggong (Wang Jinggong) had retired and was living in Dinglin (Dinglin). Hearing that the master had arrived, he came out to greet him. He was very happy and talked intensely all day. Wang Jinggong asked: 'All sutras first indicate the time and place, but the Yuánjué jīng (Yuánjué jīng) alone does not. Why?' The master said: 'What is expounded by the Dharma of sudden enlightenment directly points to sentient beings, present in daily use, not belonging to the past or present. Now, this old monk and Xiànggong (Xiànggong, an honorific title for Wang Jinggong) both enter the Great Light Treasury, play in Samadhi, and are guests and hosts to each other, which has nothing to do with time and place.' He also asked: 'The sutra says that all sentient beings attain perfect

覺。而圭峰以證為具。謂譯者之訛何如。師曰。圓覺如可改維摩亦可改也。維摩豈不云。亦不滅受蘊而取證。夫不滅受蘊而取證。與皆證圓覺之意同。蓋眾生現行無明。即是如來根本大智。圭峰之言非是。荊公大悅稱賞者累日。施其第為寶坊。延師為開山第一祖。升座曰。大眾今日一會要知么。是大眾成佛時節凈緣。乃今際會大丞相荊國公及判府左丞。施宅舍園林為佛剎請山僧闡揚祖意。諸人還會么。直指大眾即心見性成佛。大眾信得及么。若自信得及。即知自性本來成佛。縱有未信亦當成佛。但為迷來日久。乍爾聞說誠難取信。且如古今天下善知識。一切禪道一切語言。並是善知識自佛性中流出建立。而流出者是末佛性是本。近代佛法可傷。多棄本逐末背正投邪。但認古人言句為禪為道有甚干涉。直饒達磨西來亦無禪可說。只要大眾自證自悟自成佛自建立一切禪道。況神通變化眾生本自具足不假外求。如今人多是外求。蓋根本自無所悟。一向客作數他珍寶。都是虛妄不免生死流轉。大眾。今日二相公特建此大道場作大佛事。出大地眾生生死流轉之苦。顯露本來廣大寂滅妙心。開發本來神通大光明藏。但迷則長居凡下。悟則即今聖賢。大眾。言多則去道轉遠。笑他明眼道人。眾中莫有明眼者么。今時佛法混濫。要分邪

【現代漢語翻譯】現代漢語譯本：問：圭峰宗密認為『證』包含了『具』（指本具的佛性），如果這樣說，那麼翻譯（經典）的錯誤又該如何解釋呢？師（指雲門文偃）說：如果《圓覺經》可以隨意更改，那麼《維摩詰經》也可以隨意更改了。《維摩詰經》難道不是說『亦不滅受蘊而取證』嗎？不滅受蘊而取證，與『皆證圓覺』的意義相同。因為眾生現行的無明，就是如來的根本大智慧。圭峰的說法是不對的。荊公（指王安石）聽后非常高興，連續幾天稱讚。他捐獻出自己的府邸作為寺廟，邀請雲門文偃禪師作為開山第一代祖師。禪師升座說法：各位，今天我們相聚一堂，要知道這是大家成佛的殊勝因緣。今天能與大丞相荊國公（王安石）及判府左丞相聚會，他們捐獻出宅舍園林作為佛寺，請我來闡揚祖師的意旨。大家明白嗎？直接指示大眾，即心見性成佛。大家相信得了嗎？如果自信能夠做到，就知道自性本來就是佛。縱然現在還不相信，將來也一定會成佛。只是因為迷惑的時間太久了，突然聽到這種說法，一時難以相信。要知道，古往今來天下的善知識，一切禪道，一切語言，都是善知識從自己的佛性中流出而建立的。而流出的（禪道、語言）是末，佛性是本。近代的佛法令人痛心，很多人捨本逐末，背離正道而投向邪道，只是把古人的言語當做禪，當做道，這有什麼用呢？即使達摩祖師西來，也沒有什麼禪可說。只要大家自己去證悟，自己去成佛，自己去建立一切禪道。更何況神通變化，眾生本來就具備，不需要向外尋求。現在的人大多是向外尋求，因為根本上沒有領悟，一直都在為別人打工，數著別人的珍寶，都是虛妄的，免不了生死輪迴。各位，今天兩位宰相（指王安石和判府左丞）特意建立這個大道場，做這件偉大的佛事，就是要使大地眾生脫離生死輪迴的痛苦，顯露出本來廣大寂滅的妙心，開發出本來就有的神通大光明藏。只是迷惑就會長期處於凡夫俗子的地位，覺悟了當下就是聖賢。各位，說多了反而離道越來越遠。可笑那些自以為是的明眼人。大眾之中有明眼人嗎？現在的佛法魚龍混雜，要分辨邪正。

【English Translation】 English version: Question: Guifeng Zongmi believed that 'realization' includes 'inherent' (referring to the inherent Buddha-nature). If this is the case, how should the errors in translation (of scriptures) be explained? The Master (referring to Yunmen Wenyan) said: If the Surangama Sutra (圓覺經) can be arbitrarily changed, then the Vimalakirti Sutra (維摩詰經) can also be arbitrarily changed. Doesn't the Vimalakirti Sutra say, 'Also, without extinguishing the skandha of feeling, one attains realization'? Attaining realization without extinguishing the skandha of feeling has the same meaning as 'all realize perfect enlightenment'. Because the currently active ignorance of sentient beings is the fundamental great wisdom of the Tathagata. Guifeng's statement is incorrect. After hearing this, Jinggong (referring to Wang Anshi) was very pleased and praised it for several days. He donated his mansion as a temple and invited Chan Master Yunmen Wenyan as the first founding patriarch. The Chan Master ascended the seat and said: Everyone, today we have gathered together, you must know that this is the excellent cause for everyone to become a Buddha. Today, we can gather with the Grand Chancellor, Duke Jing of the State (Wang Anshi), and the Vice Chancellor of the Prefecture. They have donated their houses and gardens as Buddhist temples and invited me to expound the meaning of the Patriarch. Do you all understand? Directly pointing out to the assembly, 'Realize the nature of your mind and become a Buddha.' Can everyone believe it? If you are confident that you can do it, you will know that your self-nature is originally a Buddha. Even if you don't believe it now, you will definitely become a Buddha in the future. It's just that you have been confused for too long, and it's hard to believe when you suddenly hear this statement. You should know that all the virtuous teachers in the world, all Chan paths, and all languages, from ancient times to the present, are established by the virtuous teachers flowing out from their own Buddha-nature. And what flows out (Chan path, language) is the end, and Buddha-nature is the root. Modern Buddhism is heartbreaking. Many people abandon the root and pursue the branches, deviating from the right path and turning to the wrong path, only taking the words of the ancients as Chan and as the Way. What's the use of this? Even if Bodhidharma came from the West, there would be no Chan to speak of. Just let everyone realize it themselves, become a Buddha themselves, and establish all Chan paths themselves. Moreover, supernatural powers and transformations are originally possessed by sentient beings and do not need to be sought externally. Most people today seek externally because they have not realized it at the root. They are always working for others, counting other people's treasures, which are all illusory and cannot avoid the cycle of birth and death. Everyone, today the two Prime Ministers (referring to Wang Anshi and the Vice Chancellor of the Prefecture) specially established this great Dharma assembly to do this great Buddhist affair, which is to liberate all sentient beings on earth from the suffering of the cycle of birth and death, reveal the originally vast and tranquil wonderful mind, and develop the originally existing treasury of supernatural powers and great light. Only confusion will keep you in the position of ordinary people for a long time, and enlightenment is the present sage. Everyone, saying too much will take you further and further away from the Way. Laugh at those self-righteous clear-eyed people. Is there anyone with clear eyes among the assembly? Today's Buddhism is mixed up, and it is necessary to distinguish between the false and the true.

正使大家不墮邪見作人天正眼。有么有么。良久曰。我終不敢輕於汝等。汝等皆當作佛。下座。荊公大悅。以師道行奏聞。詔賜真凈禪師。未幾厭繁阓還高安庵於九峰之下。名曰投老。學者自遠而至。六年而復出住歸宗。又二年張天覺由左司謫金陵酒官起帥南昌。過廬山見師。康強盡禮致之以居泐潭。俄退居云庵。以崇寧元年十月旦日示疾。十五日疾愈。盡出平生玩好道具件件疏之散諸門弟子。十六日中夜沐浴跏趺。眾請說法。師笑曰。今年七十八。四大相離別。風火既離散。臨行休更說。言卒而逝。又七日阇維五色成焰白光上騰。煙之所及皆成舍利。道俗千餘人皆得之。分建塔于泐潭寶蓮峰之下洞山留云洞之北。

洪州泐潭洪英禪師。姓陳氏邵武軍人。幼警敏讀書五行俱下。父母愛之使為書生習進士。師不食自誓懇求出家。及成大僧即行訪道。東遊至曹山依止耆年雅公。久之辭去登云居。眷巖壑勝絕為終焉之計。閱華嚴十明論。至為真智慧無體性。不能自知無性故為無性之性。不能自知無性故名曰無明。華嚴第六地曰。不了第一義故號曰無明。將知真智慧本無性故不能自了。若遇了緣而了則無明滅矣。是謂成佛要門。愿以此法紹隆佛種。然今諸方誰可語此。既而曰。有積翠老子在。即日往黃檗謁南禪師。夜語

【現代漢語翻譯】現代漢語譯本：真正地使大家不墮入邪見，成為具有正確見解的人。有嗎？有嗎？（停頓良久）我說：『我始終不敢輕視你們，你們都應當成佛。』說完便走下座位。荊公（指王安石）非常高興，將禪師的道行上奏朝廷。朝廷下詔賜予『真凈禪師』的稱號。不久，禪師厭倦了塵世的喧囂，回到高安九峰下的庵，命名為『投老』。學人從遠方趕來。六年之後，禪師再次出山，住持歸宗寺。又過了兩年，張天覺從左司被貶為金陵酒官，起用為南昌的統帥，路過廬山時拜見了禪師。他非常恭敬地邀請禪師居住在泐潭。不久，禪師退居云庵。崇寧元年十月初一，禪師示現生病。十五日，病癒。他將平生喜愛的器物一一登記，分發給眾弟子。十六日半夜，禪師沐浴后跏趺而坐。眾人請求說法。禪師笑著說：『今年七十八歲，四大（指地、水、火、風）即將分離。風火已經離散，臨行之際，不必多說。』說完便圓寂了。又過了七日，荼毗（火化）時，火焰呈現五種顏色，一道白光向上升騰。煙所飄到的地方都形成了舍利。一千多名僧人和俗人都得到了舍利，分別在泐潭寶蓮峰下、洞山留云洞北建造佛塔供奉。洪州泐潭的洪英禪師，姓陳，是邵武軍人。他從小就聰明敏捷，讀書時一目十行。父母非常喜愛他，讓他做書生，學習進士。禪師發誓不吃葷腥，懇求出家。等到成為大僧后，便開始四處尋訪真道。他向東遊歷到曹山，依止耆年雅公。住了很久之後，他辭別離開，登上云居山。他喜愛那裡的巖石和山谷的優美景色，打算在那裡終老。他閱讀《華嚴十明論》，讀到『真智慧沒有自體性，不能自己知道；因為沒有自性，所以是無性之性；因為不能自己知道沒有自性，所以叫做無明。』《華嚴經》第六地中說：『因為不瞭解第一義諦，所以叫做無明。』於是他明白了真智慧本來就沒有自性，所以不能自己瞭解。如果遇到了解的因緣而瞭解，那麼無明就會消滅。這就是成佛的關鍵。他希望用這個方法來紹隆佛種。但他心想，現在各處叢林，有誰可以與我談論這個道理呢？』於是他說：『有積翠老子在。』當天就前往黃檗山拜見南禪師，在晚上與他交談。

【English Translation】 English version: Truly enabling everyone to avoid falling into wrong views and become people with correct perspectives. Is it so? Is it so? (After a long pause) I said, 'I will never dare to look down upon you. All of you should become Buddhas.' After saying this, he stepped down from the seat. Jinggong (referring to Wang Anshi) was very pleased and reported the Zen master's virtuous conduct to the court. The court issued an edict bestowing the title 'Zen Master Zhenjing'. Soon after, the Zen master grew weary of the world's hustle and bustle and returned to the hermitage at the foot of Jiufeng Mountain in Gaoan, naming it 'Toulao'. Scholars came from afar. Six years later, the Zen master went out again to reside at Guizong Temple. Two years later, Zhang Tianjue, who had been demoted from Zuo Si to a wine official in Jinling, was appointed as the commander of Nanchang. He visited the Zen master on Mount Lu. He respectfully invited the Zen master to reside in Letan. Soon after, the Zen master retired to Yun'an. On the first day of the tenth month of the first year of Chongning, the Zen master manifested illness. On the fifteenth day, he recovered. He registered all his beloved objects and distributed them to his disciples. At midnight on the sixteenth day, the Zen master bathed and sat in the lotus position. The assembly requested him to give a Dharma talk. The Zen master smiled and said, 'This year I am seventy-eight years old, the four elements (earth, water, fire, and wind) are about to separate. The wind and fire have already dispersed, there is no need to say more at the time of departure.' After saying this, he passed away peacefully. Seven days later, during the cremation, the flames displayed five colors, and a white light ascended upwards. Wherever the smoke reached, it formed sharira (relics). More than a thousand monks and laypeople obtained the sharira, and they built pagodas to enshrine them under the Lotus Peak of Letan and north of the Liuyun Cave in Dongshan. Zen Master Hongying of Letan in Hongzhou, whose surname was Chen, was a native of Shaowu Army. He was intelligent and quick-witted from a young age, reading five lines at a glance. His parents loved him very much and made him a scholar, studying for the Jinshi examination. The Zen master vowed not to eat meat and earnestly requested to become a monk. After becoming a senior monk, he began to seek the true path everywhere. He traveled east to Caoshan and relied on the elderly Ya Gong. After staying for a long time, he bid farewell and ascended Mount Yunju. He loved the beautiful scenery of the rocks and valleys there and planned to spend his remaining years there. He read the 'Ten Illuminations Treatise of the Avatamsaka Sutra' and came to the passage: 'True wisdom has no self-nature, it cannot know itself; because it has no self-nature, it is the nature of no-self; because it cannot know that it has no self-nature, it is called ignorance (Avidya)'. The sixth Bhumi (stage) of the Avatamsaka Sutra says: 'Because one does not understand the first principle, it is called ignorance.' Thereupon, he understood that true wisdom originally has no self-nature, so it cannot understand itself. If one encounters the conditions for understanding and understands, then ignorance will be extinguished. This is the key to becoming a Buddha. He hoped to use this method to propagate the Buddha's seed. But he thought, 'Who in the monasteries everywhere can discuss this principle with me?' Then he said, 'There is the old man of Jicui.' That day, he went to Huangbo Mountain to visit Zen Master Nan and talked with him at night.

達旦。南惟加敬而未許入室。師往往呈語。南惟默然。一日因取經函忽失手而墜。戛然有聲遂頓悟。徑造方丈陳其所解。南曰。汝乃吾家英雄具正眼者善自護持。時會下龍象雜沓。而師議論英發常傾四坐。聲名藉甚。乃游西山遇南昌潘居士同宿雙嶺。居士言。龍潭見天皇時節冥合孔子。師驚問。何以驗之。居士舉孔子曰。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。天皇云。汝擎茶來吾與汝接。汝行食來吾與汝受。汝問訊我起手。何嘗不為汝。師以為何如。師笑曰。楚人以山雞為鳳。世傳以為笑。不意居士此語正相類。何也汝擎茶來吾為汝接。汝行食來吾為汝受。汝問訊我起手。若言是說。說個什麼。若言不說。龍潭何以便悟此。所謂無法可說是名說法。以世尊之辨亦不能加此兩句耳。學者但求解會。譬如五色圖畫虛空。鳥窠無佛法可傳授。不可默坐。只拈布毛吹之。侍者便悟去。學者乃云。拈起布毛全體發露。似此見解未出教乘。其可稱祖師門下客耶。九峰被人問深山裡還有佛法也無。不得已云有。及被窮詰無可有。乃云。石頭大者大小者小。學者乃卜度云。剎說眾生說三世熾然說。審如此教乘自足。何必更問祖師意旨耶。要得脫體明去。譬如病眼人求醫治之。醫者乃能去翳膜。不曾以光明與之

【現代漢語翻譯】現代漢語譯本達旦（音譯，無實義）。慧南（人名）只是恭敬地拜見，但沒有被允許進入他的房間。他經常呈上自己的見解，但慧南總是沉默不語。有一天，因為拿著經書盒子，不小心失手掉在地上，發出響亮的聲音，於是頓悟。直接去慧南的房間，陳述自己所領悟的道理。慧南說：『你真是我們家的英雄，具備了正眼，要好好守護保持。』當時慧南門下聚集了許多傑出的人才，而他的議論精闢深刻，常常使在座的人傾聽。他的聲名非常顯赫。後來他遊歷西山，在雙嶺遇到南昌的潘居士，兩人同住一晚。潘居士說：『龍潭和尚（人名）見到天皇道悟禪師（人名）的時候，他們的心意暗合孔子的思想。』他驚訝地問：『憑什麼驗證這一點呢？』潘居士引用孔子的話說：『弟子們以為我有什麼隱瞞嗎？我沒有什麼隱瞞的。我沒有什麼行為不和你們在一起，這就是我孔丘啊。』天皇道悟禪師說：『你端茶來，我為你接；你送飯來，我為你接受；你問候我，我抬手迴應。我何嘗不是爲了你呢？』你認為怎麼樣？他笑著說：『楚國人把山雞當成鳳凰，世人把它當成笑話。沒想到居士的這番話，正與此相似。』為什麼呢？『你端茶來，我為你接；你送飯來，我為你接受；你問候我，我抬手迴應。』如果說是說了什麼，那說了些什麼呢？如果說沒說什麼，龍潭和尚又怎麼會因此而領悟呢？所謂『無法可說，是名說法』。即使是世尊釋迦牟尼佛的辯才，也不能在這兩句話上再加什麼了。學佛的人只求理解領會，就像在虛空中畫五彩圖畫一樣。鳥窠禪師（人名）沒有佛法可以傳授，不能只是默默地坐著，只是拿起布毛吹它。侍者因此而領悟。學佛的人於是說：『拿起布毛，全體顯露。』像這樣的見解，還沒有超出經教的範圍，怎麼能稱得上是祖師門下的弟子呢？九峰和尚（人名）被人問到深山裡還有沒有佛法，不得已說有。等到被追問到無可再說的時候，就說：『石頭大的大，小的小。』學佛的人於是猜測說：『剎土在說法，眾生在說法，三世熾然在說法。』如果這樣，經教本身就足夠了，何必再問祖師的意旨呢？想要徹底明白，就像生病眼睛的人求醫治療，醫生只是能夠去除眼翳，並沒有把光明給他。

【English Translation】 English version Dadan (transliteration, no actual meaning). Huinan (person's name) only respectfully greeted him but was not allowed to enter his room. He often presented his views, but Huinan always remained silent. One day, while holding a sutra box, he accidentally dropped it, and it made a loud sound, upon which he suddenly attained enlightenment. He went directly to Huinan's room and stated what he had realized. Huinan said, 'You are truly a hero of our family, possessing the true eye. You must protect and maintain it well.' At that time, many outstanding talents gathered under Huinan, and his arguments were insightful and profound, often captivating those present. His reputation was very prominent. Later, he traveled to West Mountain and met Layman Pan of Nanchang at Shuangling, and they stayed together for one night. Layman Pan said, 'When Monk Longtan (person's name) met Zen Master Tiantong Daowu (person's name), their minds secretly corresponded to the thoughts of Confucius.' He asked in surprise, 'How can this be verified?' Layman Pan quoted Confucius' words, saying, 'Do you disciples think that I have anything to hide? I have nothing to hide. There is nothing I do that I do not do with you, this is I, Kong Qiu.' Zen Master Tiantong Daowu said, 'You bring tea, and I will receive it for you; you bring food, and I will accept it for you; you greet me, and I raise my hand in response. Have I ever not done it for you?' What do you think? He smiled and said, 'The people of Chu regard the mountain pheasant as a phoenix, and the world laughs at it. I didn't expect that the layman's words are just like this.' Why? 'You bring tea, and I will receive it for you; you bring food, and I will accept it for you; you greet me, and I raise my hand in response.' If it is said that something was said, then what was said? If it is said that nothing was said, then how did Monk Longtan attain enlightenment because of this? The so-called 'There is no Dharma that can be spoken, this is called speaking Dharma.' Even the eloquence of the World Honored One, Shakyamuni Buddha, cannot add anything to these two sentences. Those who study Buddhism only seek to understand, just like drawing colorful pictures in the void. Zen Master Niaoke (person's name) has no Dharma to impart, and cannot just sit silently, but only picks up cloth fluff and blows it. The attendant therefore attained enlightenment. The Buddhist student then said, 'Picking up the cloth fluff, the whole is revealed.' Such a view has not yet gone beyond the scope of the scriptures, how can it be called a disciple of the ancestral master? Monk Jiufeng (person's name) was asked if there is still Buddhism in the deep mountains, and he had to say yes. When he was questioned to the point where there was nothing more to say, he said, 'The big stone is big, and the small stone is small.' The Buddhist student then guessed, 'The Buddha land speaks Dharma, sentient beings speak Dharma, and the three worlds are blazing with Dharma.' If this is the case, the scriptures themselves are sufficient, why bother asking the ancestral master's intention? To understand thoroughly, it is like a person with diseased eyes seeking medical treatment, and the doctor is only able to remove the eye membrane, but has not given him light.

。居士推床而起云吾憂積翠法道未有繼者。今知盡在子躬矣。雙嶺順禪師問。庵中老師好問學者。並卻咽喉唇吻道取一句。首座曾道得么。師為之一笑已。而有偈曰。阿家嘗醋三尺喙。新婦洗面摸著鼻。道吾答話得腰裈。玄沙開書是白紙。於是順歎服以為名下無虛士。有同參在石門分座接納。師作偈寄之曰。萬煆爐中鐵蒺藜。直須高價勿饒伊。橫來豎去呵呵笑。一任旁人鼓是非。熙寧元年首眾于廬山圓通寺。學者歸之如南公。明年春南圓寂。十月師徇四眾之請。遂開法于石門僧問。逢場作戲時如何。師曰。紅爐爆出鐵烏龜。僧云。當軒布鼓師親擊。百尺竿頭事若何。師曰。山僧不信這活計。僧擬議。師曰。不唧𠺕漢。僧禮拜起。便垂下袈裟角云。脫衣卸甲時如何。曰喜得狼煙息弓弰壁上懸。僧卻攬上袈裟角云。重整衣甲時如何。師曰。不到烏江畔知君未肯休僧便喝。師曰。驚我。僧拍一拍。師曰也是死中得活。僧禮拜。師曰。將謂收燕破趙之才。元來只是販私鹽賊。僧問。如何是佛。師曰。眉分八字眼似流星。僧云。如何是祖師西來意。師曰。一棒一條痕。僧云。大眾證明學人禮謝。師呵呵大笑。僧禮拜起以左手畫一圓相。師以拂子穿向右邊。僧以右手畫一圓相。師以拂子穿向左邊。僧以兩手畫圓相托呈。師以拂子畫

一畫曰。三十年來未曾逢溈仰子孫。今日卻遇著個踏土墼漢。還更有問話者么。良久無問。師乃曰。問也無窮答也無盡。問答去來於道轉遠。何故況為此事。直饒棒頭薦得不是丈夫。喝下承當未為達士。那堪更向言中取則句里馳求。語路尖新機鋒捷疾。如斯見解儘是埋沒宗旨玷污先賢。于吾祖道何曾夢見。只如我佛如來臨般涅槃。乃云。吾有正法眼藏涅槃妙心。付囑摩訶大迦葉。迦葉遂付阿難。洎商那和修鞠多大士諸祖相繼。至於達磨西來。直指人心見性成佛。不立文字語言。豈不是先聖方便之道。自是當人不信卻自迷頭認影。奔逐狂途致使伶俜流浪生死。禪德。若能一念迴光返照。向自己腳跟下褥剝究竟將來。可謂洞門溪開樓閣重重。十方普現海會齊彰。便乃凡聖賢愚山河大地以海印三昧一印印定。更無纖毫透漏。山僧如是舉唱。若是眾中有本色衲僧。聞之實為掩耳而歸笑破他口。大眾且道。本色衲僧門下一句作么生道。良久曰。天際雪埋千尺石。洞門凍折數株松。又一日昇堂。僧問。黃龍一曲師親唱。佛手驢腳略借觀。師曰。老僧打退鼓。僧禮拜。師曰。龍頭蛇尾又問。臨濟栽松即不問。百丈開田事若何。師曰。深著鋤頭。僧云。古人猶在。師曰。更添鋤頭。僧禮拜。師擊禪床一下。乃顧視大眾曰。青山重疊疊綠

{ "translations": [ "現代漢語譯本：", "一畫和尚說道：『三十年來未曾遇到溈仰宗（溈山靈佑和仰山慧寂創立的禪宗宗派）的子孫，今天卻遇到一個搬運土坯的漢子。還有人要提問嗎？』", "良久沒有人提問。一畫和尚於是說：『提問也無窮無盡，回答也無窮無盡。在問答中來回，離道反而越來越遠。』為什麼這麼說呢？就這件事而言，即使用棒喝領悟了，也不是大丈夫；用言語承擔了，也算不上通達之士。哪裡還能夠從言語中尋求法則，在語句里追逐馳騁？語言花哨新穎，機鋒敏捷快速，這樣的見解都是埋沒宗旨，玷污先賢。對於我們祖師的道，何曾夢見過？", "正如我佛如來臨近涅槃時，說道：『我有正法眼藏（如來正法的精髓），涅槃妙心（不生不滅的微妙心性），付囑給摩訶迦葉（釋迦十大弟子之一，頭陀第一）。』迦葉又傳給阿難（釋迦十大弟子之一，多聞第一）。直到商那和修（禪宗三祖）、鞠多大士（禪宗四祖）等歷代祖師相繼傳承，以至於達摩祖師西來，直指人心，見性成佛，不立文字語言。這難道不是先聖的方便之道嗎？只是世人不相信，反而自己迷惑，認影子為真，奔逐于狂妄的道路，以致於孤獨漂泊，流浪于生死輪迴。", "禪德們，如果能一念之間迴光返照，向自己腳跟下徹底追究，可謂洞門溪開，樓閣重重，十方世界普遍顯現，海會大眾齊聚彰顯，於是凡夫聖人、賢人愚人、山河大地都被海印三昧（如大海能印現萬物的三昧）一印印定，沒有絲毫遺漏。山僧我這樣舉唱，如果大眾中有本色的衲僧（真正的出家人），聽了這話，一定會掩耳而歸，笑破他的嘴。大眾說說看，本色衲僧門下該怎麼說一句？』", "良久，一畫和尚說：『天邊的雪埋沒千尺巨石，洞口的寒冷凍斷數株松樹。』", "又有一天，一畫和尚升座說法。有僧人問：『黃龍慧南禪師（黃龍宗創始人）的一曲禪唱，師父您親自唱過，佛手驢腳（比喻不相干的事物）能否稍微借來觀賞一下？』一畫和尚說：『老僧我打退堂鼓。』僧人禮拜。一畫和尚說：『龍頭蛇尾。』", "又有僧人問：『臨濟義玄禪師（臨濟宗創始人）栽松樹的事情暫且不問，百丈懷海禪師（禪宗叢林制度的建立者）開田的事情怎麼樣？』一畫和尚說：『深深地用鋤頭耕耘。』僧人說：『古人還在。』一畫和尚說：『再添一把鋤頭。』僧人禮拜。一畫和尚敲擊禪床一下，然後環顧大眾說：『青山重重疊疊，綠…』", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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水響潺潺。遂拈拄杖曰。未到懸崖處抬頭仔細看。卓拄杖而起。又曰。寶峰高峻人罕到。巖前雪壓枯松倒。嶺前嶺后野猿啼。一條古路清風掃。禪德。雖然如是。且道山僧拄杖子長多少。遂拈起曰。長者隨長使短者隨短用。卓一下。又上堂良久顧視大眾曰。石門巇險鐵關牢。舉目重重萬仞高。無角鐵牛沖得破。毗盧海內作波濤。且道不涉波濤一句作么生道。良久曰。一句不遑無著問。迄今猶作野盤僧。下座。師住未期年。六月知事紛爭。止之不可。即謂眾曰。領眾不肅正坐無德。吾有愧黃龍。呼維那鳴鐘眾集敘行腳始末曰。吾滅后火化以骨石藏普通塔。明生死不離清眾也。言卒而逝。閱世五十有九。坐四十三夏。門弟子奉師遺誡。茶毗以靈骨入塔。別收舍利供養。

袁州仰山行偉禪師河朔人也。東京大佛寺受具。聽習圓覺微有所疑。挈囊遊方專扣祖意。至南禪師法席六遷星序。一日扣請尋被喝出。足擬跨門頓省玄旨。出世仰山道風大著。上堂。大眾會么。古今事掩不得。日用事藏不得。既藏掩不得則日用現前。且問諸人。現前作么生參。上堂。大眾見么。開眼則普觀十方。閤眼則包含萬有。不開不合是何模樣。還見模樣么。久參高德舉處便曉。後進初機識取模樣。莫只管貪睡。睡時眼見個甚麼。若道不見與死人

何別。直饒丹青處士筆頭上畫出。青山綠水夾竹桃花。只是相似模樣。設使石匠錐頭鑽出群羊走獸。也只是相似模樣。若是真模樣。任是處士石匠無爾下手處。諸人要見須是著眼始得。良久曰。廣則一線道。狹則一寸半。以拂子擊禪床。鼓聲才動大眾云臻。諸人上觀山僧下覷。上觀觀個甚麼。下覷覷個甚麼。良久曰。對面不相識。上堂。道不在聲色而不離聲色。凡一語一默一動一靜隱顯縱橫無非佛事。日用現前古今凝然理何差互。師自題其像曰。吾真難貌斑斑駁駁擬欲安排下筆便錯示寂。阇維獲五色舍利骨石栓索句連。塔于寺之東。

吉州仁山隆慶院慶閑禪師福州卓氏子。母夢胡僧授以明珠吞之而娠。及生白光照室。幼不近酒胾。年十一棄俗。十七得度。二十遍參。后謁黃龍于黃檗。龍問。甚處來。師曰。百丈。曰幾時離彼。師曰。正月十三。龍曰。腳跟好痛與三十棒。師曰。非但三十棒。龍喝曰。許多時行腳無點氣息。師曰。百千諸佛亦乃如是。曰汝與么來何曾有纖毫到諸佛境界。師曰。諸佛末必到慶閑境界。龍問。如何是汝生緣處。師曰。早晨吃白粥。如今又覺饑。問我手何似佛手。師曰。月下弄琵琶。問我腳何似驢腳。師曰。鷺鷥立雪非同色。龍嗟咨而視曰。汝剃除鬚髮當爲何事。師曰。只要無事。曰與

【現代漢語翻譯】現代漢語譯本有什麼區別呢？就算丹青妙手的畫師用筆畫出青山綠水，夾雜著竹子和桃花，也只是相似的模樣。即使石匠用錐子鑿出成群的羊和奔跑的野獸，也只是相似的模樣。如果是真正的模樣，無論是畫師還是石匠，都無從下手。各位想要見到真正的模樣，必須著眼才行。良久之後說：『廣闊之處只有一線之路，狹窄之處也有一寸半。』用拂塵敲擊禪床。鼓聲剛響，大眾就聚集而來。各位向上看，山僧向下看。向上看，看的是什麼？向下看，看的是什麼？良久之後說：『對面不相識。』上堂說法。道不在於聲色，但也不離開聲色。凡是一言一默，一動一靜，或隱或顯，縱橫交錯，無一不是佛事。日常運用，當下顯現，古今凝固，道理有什麼差別呢？禪師自己題寫自己的畫像說：『我的真容難以描繪，斑斑駁駁，想要安排下筆就錯了。』圓寂后，火化得到五色舍利，骨頭和石頭像鎖鏈一樣連線在一起。建塔于寺廟的東邊。

吉州仁山隆慶院的慶閑禪師，是福州卓氏的兒子。他的母親夢見一位胡僧授予她一顆明珠，吞下後就懷孕了。出生時，有白光照亮房間。從小就不接近酒肉。十一歲時捨棄世俗，十七歲時剃度出家，二十歲時遍參各地。後來在黃檗山拜見黃龍禪師。黃龍問：『從哪裡來？』禪師說：『百丈。』黃龍說：『什麼時候離開那裡的？』禪師說：『正月十三。』黃龍說：『腳跟應該很痛吧，給你三十棒。』禪師說：『不僅僅是三十棒。』黃龍喝道：『修行了這麼久，一點氣息都沒有。』禪師說：『百千諸佛也是這樣。』黃龍說：『你這樣來，何曾有絲毫到達諸佛的境界？』禪師說：『諸佛未必到達慶閑的境界。』黃龍問：『如何是你的生緣之處？』禪師說：『早晨吃白粥，現在又覺得餓了。』問：『我的手像佛手嗎？』禪師說：『月下弄琵琶。』問：『我的腳像驢腳嗎？』禪師說：『鷺鷥站在雪地裡，顏色不同。』黃龍嘆息著看著他說：『你剃除鬚髮，是爲了什麼事？』禪師說：『只是爲了無事。』黃龍說：『與

【English Translation】 English version What is the difference? Even if a skilled painter uses his brush to depict green mountains and clear waters, interspersed with bamboo and peach blossoms, it is only a similar appearance. Even if a stonemason uses a chisel to carve out herds of sheep and running beasts, it is still only a similar appearance. If it were the true appearance, neither the painter nor the stonemason would have any way to begin. If you want to see the true appearance, you must use your own eyes. After a long silence, he said: 'In the vastness, there is only a single thread of a path; in the narrowness, there is only half an inch.' He struck the Zen meditation platform with his whisk. As soon as the drum sounded, the assembly gathered. You all look up, and this mountain monk looks down. Looking up, what are you looking at? Looking down, what are you looking at? After a long silence, he said: 'Facing each other, yet not recognizing each other.' He ascended the platform to preach. The Dao is not in sound and form, yet it does not depart from sound and form. Every word, every silence, every movement, every stillness, whether hidden or revealed, horizontal or vertical, is nothing but a Buddha-activity. Daily use, present manifestation, ancient and modern congealed, what difference is there in the principle? The Master himself inscribed his portrait, saying: 'My true form is difficult to depict, mottled and fragmented; attempting to arrange it, the brush immediately errs.' After his death, cremation yielded five-colored sharira (relics) (Śarīra, meaning relics), and bones and stones were connected like chains. A pagoda was built to the east of the temple.

Zen Master Qingxian of Renshan Longqing Monastery in Jizhou was a son of the Zhuo family of Fuzhou. His mother dreamed that a foreign monk gave her a bright pearl, which she swallowed and became pregnant. At birth, white light illuminated the room. From a young age, he did not approach wine or meat. At the age of eleven, he abandoned the secular world; at seventeen, he was ordained; and at twenty, he traveled extensively to study. Later, he visited Huanglong (Huanglong, meaning Yellow Dragon) at Huangbo Mountain. Huanglong asked, 'Where do you come from?' The Master said, 'Baizhang (Baizhang, meaning Hundred Zhang).' Huanglong said, 'When did you leave there?' The Master said, 'The thirteenth day of the first month.' Huanglong said, 'Your heels must be very sore; I'll give you thirty blows.' The Master said, 'Not just thirty blows.' Huanglong shouted, 'You've been traveling for so long, and you have no breath of Zen.' The Master said, 'A hundred thousand Buddhas are also like this.' Huanglong said, 'Coming like this, have you ever reached the realm of the Buddhas even in the slightest?' The Master said, 'The Buddhas may not necessarily reach the realm of Qingxian.' Huanglong asked, 'What is the place of your birth?' The Master said, 'In the morning, I ate white congee, and now I feel hungry again.' He asked, 'Is my hand like the hand of the Buddha?' The Master said, 'Playing the pipa (Pipa, meaning a Chinese lute) under the moon.' He asked, 'Is my foot like a donkey's foot?' The Master said, 'A heron standing in the snow is not the same color.' Huanglong sighed and looked at him, saying, 'What is the purpose of your shaving your head and beard?' The Master said, 'Just to be without affairs.' Huanglong said, 'With

么則數聲清磬是非外。一個閑人天地間也。師曰。是何言歟。曰靈利衲子。師曰。也不消得。龍曰。此間有辨上座者汝著精彩。師曰。他有甚長處。曰他拊汝背一下又如何。師曰。作甚麼。曰他展兩手。師曰。甚處學這虛頭來。龍大笑。師卻展兩手。龍喝之。又問。𢤱𢤱鬆鬆兩人共一碗作么生會。師曰。百雜碎。曰盡大地是個須彌山。撮來掌中汝又作么生會。師曰。兩重公案。曰這裡從汝胡言漢語。若到同安如何過得。時英邵武在同安作首座。師欲往見之。師曰。渠也須到這個田地始得。曰忽被渠指火爐。曰這個是黑漆火爐。那個是黑漆香卓。甚處是不到處。師曰慶閑而前且從恁么說話。若是別人笑和尚去。龍拍一拍。師便喝。明日同看僧堂。曰好僧堂。師曰。極好工夫。曰好在甚處。師曰。一梁拄一柱。曰此未是好處。師曰。和尚又作么生。龍以手指曰。這柱得與么圓。那枋得與么匾。師曰。人天大善知識須是和尚始得。即趨去。明日侍立。龍問。得坐披衣向後如何施設。師曰。遇方即方遇圓即圓。曰汝與么說話猶帶唇齒在。師曰。慶閑即與么和尚作么生。曰近前來與汝說。師拊掌曰。三十年用底今朝捉敗。龍大笑曰。一等是精靈。師拂袖而去。由是學者爭歸之。廬陵太守張公鑒請居隆慶僧問。鋪席新開不可放過。

師曰。記取話頭。曰請師高著眼。師曰。蹉過了也。室中垂問曰。祖師心印篆作何文。諸佛本源深之多少。又曰。十二時中上來下去開單展缽。此是五蘊敗壞之身。那個是清凈法身。又曰。不用指東畫西。實地上道將一句來。又曰。十二時中著衣吃飯承甚麼人恩力。又曰。魚行水濁鳥飛毛落。亮座主一入西山。為甚麼杳無訊息。師居隆慶未期年。鐘陵太守王公韶請居龍泉。不逾年以病求去。廬陵道俗舟載而歸。居隆慶之東堂事之益篤。元豐四年三月七日將示寂。遺偈曰。露質浮世。奄質浮滅。五十三歲。六七八月。南嶽天臺。松風澗雪。珍重知音。紅爐優缽。泊然坐逝。俾畫工就寫其真。首忽自舉次日仍平視。阇維日云起風作飛瓦折木。煙氣所至東西南北四十里。凡草木沙礫之間皆得舍利如金色。計其所獲幾數斛。閱世五十五。坐夏三十六。初蘇子由欲為作記而疑其事。方臥痁夢有呵者曰。閑師事何疑哉。疑即病矣。子由夢中作數百言。其銘略曰。稽首三界尊。閑師不止此。憫世狹劣故。聊示其小者。子由其知言哉。

潭州云蓋守智禪師劍州陳氏子。遊方至豫章大寧。時法昌遇禪師韜藏西山。師聞其飽參即之。昌問曰。汝何所來。師曰。大寧。又問。三門夜來倒汝知么。師愕然曰。不知。昌曰。吳中石佛大有人

【現代漢語翻譯】現代漢語譯本師父說：『記住這個話頭。』（學僧）說：『請師父高抬貴眼。』師父說：『已經錯過了。』在室內垂問說：『祖師心印篆刻的是什麼文字？諸佛本源有多深？』又說：『十二時辰中，上來下去，開單展缽，這是五蘊敗壞之身，哪個是清凈法身？』又說：『不用指東畫西，在實地上說出一句來。』又說：『十二時辰中，穿衣吃飯，承受的是什麼人的恩力？』又說：『魚行水濁，鳥飛毛落，亮座主一旦進入西山，為什麼杳無音訊？』師父住在隆慶寺不到一年，鐘陵太守王公韶請他去龍泉寺。不到一年，因病請求離去，廬陵的道俗用船載他回去，住在隆慶寺的東堂，侍奉他更加篤厚。元豐四年三月七日將要示寂，留下偈語說：『露質浮世，奄質浮滅，五十三歲，六七八月，南嶽天臺，松風澗雪，珍重知音，紅爐優缽。』安詳地坐化逝去。讓人請畫工來畫他的真容，頭忽然自己抬起，第二天仍然平視。荼毗（荼毗：火葬）那天，云起風作，飛瓦折木，煙氣所到的東西南北四十里，凡是草木沙礫之間都得到舍利，像金色一樣。計算所獲得的舍利有幾斛。享年五十五歲，坐夏三十六年。當初蘇子由想為他作傳記，但懷疑這件事，正躺著生病，夢見有人呵斥他說：『閑師的事有什麼可懷疑的呢？懷疑就會生病。』子由在夢中寫了幾百字，他的銘文大略是：『稽首三界尊，閑師不止此，憫世狹劣故，聊示其小者。』子由真是瞭解他的人啊。潭州云蓋守智禪師，劍州陳氏之子。遊方到豫章大寧，當時法昌遇禪師在韜**山。禪師聽說他飽參，就去拜訪他。法昌問：『你從哪裡來？』禪師說：『大寧。』又問：『三門夜裡倒了，你知道嗎？』禪師愕然說：『不知道。』法昌說：『吳中的石佛多得很。』

【English Translation】 English version The Master said, 'Remember this topic.' (A monk) said, 'Please, Master, cast a high glance.' The Master said, 'You've already missed it.' In the room, he asked, 'What characters are engraved on the ancestral master's mind seal? How deep is the original source of all Buddhas?' He also said, 'Throughout the twelve periods of the day, coming up and going down, opening the single robe and spreading the bowl, this is the body of the decaying five aggregates (五蘊: Skandhas), which is the pure Dharma body?' He also said, 'No need to point east and draw west, speak a sentence from solid ground.' He also said, 'Throughout the twelve periods of the day, wearing clothes and eating food, receiving the grace and power of what person?' He also said, 'Fish swim and the water becomes murky, birds fly and feathers fall. Once Layman Liang entered West Mountain, why is there no news of him?' The Master lived in Longqing Temple for less than a year. Wang Gongshao, the prefect of Zhongling, invited him to live in Longquan Temple. In less than a year, he requested to leave due to illness. The Daoists and laypeople of Luling carried him back by boat, and lived in the east hall of Longqing Temple, serving him with even greater devotion. On the seventh day of the third month of the fourth year of Yuanfeng, he was about to enter Nirvana (示寂: Parinirvana), leaving behind a verse saying: 'Exposed form floats in the world, fleeting form vanishes, fifty-three years old, sixth, seventh, eighth month, Mount Nan, Mount Tiantai, pine breeze, stream snow, cherish the confidant, red furnace Utpala (優缽: Utpala flower).' He passed away peacefully in meditation. He asked a painter to paint his true likeness, and his head suddenly lifted itself, and the next day he still looked straight ahead. On the day of cremation (荼毗: cremation), clouds rose and wind blew, tiles flew and trees broke. The smoke reached forty miles in all directions, east, west, north, and south. Relics (舍利: Śarīra) like gold were found among the grass, trees, sand, and gravel. The relics obtained were estimated to be several hu (斛: ancient measurement unit). He lived for fifty-five years and spent thirty-six summers in retreat. Initially, Su Ziyou wanted to write a biography for him but doubted the matter. While lying sick, he dreamed of someone scolding him, saying, 'What is there to doubt about the affairs of Master Xian? Doubt will cause illness.' Ziyou wrote several hundred words in his dream, and his inscription roughly said: 'I bow my head to the honored one of the three realms, Master Xian is not limited to this, pitying the narrowness of the world, he briefly shows his smallness.' Ziyou truly understood him. Chan Master Shouzhi of Yungai in Tanzhou was the son of the Chen family of Jianzhou. He traveled to Yuzhang Daning. At that time, Chan Master Fachang Yu was on Tao** Mountain. The Master heard that he had thoroughly investigated Zen and went to visit him. Fachang asked, 'Where do you come from?' The Master said, 'Daning.' He asked again, 'Did you know that the three gates collapsed last night?' The Master was stunned and said, 'I don't know.' Fachang said, 'There are many stone Buddhas in Wuzhong.'

不曾得見師惘然即展拜。昌使謁翠巖真禪師。雖久之無省。且不捨寸陰。及謁黃龍于積翠始盡所疑。後首眾石霜遂開法。道吾徙云蓋。僧問。有一無絃琴。不是世間木。今朝負上來。請師彈一曲。師拊膝一下。僧云。金風颯颯和清韻。請師方便再垂音。師曰。陜府出鐵牛。上堂。緊鞘離水靴。踏破湖湘月。手把鐵蒺藜。打碎龍虎穴。翻身倒上樹。始見無生滅。劫笑老瞿曇。彈指超彌勒。上堂。昨日高山看釣魚。步行騎馬失卻驢。有人拾得駱駝去。重賞千金一也無。若向這裡薦得不著還草鞋錢。上堂舉。趙州問僧。向甚麼處去。曰摘茶去。州曰閑。師曰。道著不著何處摸索。背後龍鱗面前驢腳。翻身觔斗孤雲野鶴。阿呵呵。示眾。不離當處常湛然。覓即知君不可見。雖然先德恁么道。且作個模子搭卻。若也出不得只抱得古人底。若也出得方有少分相應。云蓋則不然。騎駿馬繞須彌。過山尋蟻跡。能有幾人知。師居院之東堂。政和辛卯死心謝事黃龍。由湖南入山奉覲日已夕矣。侍僧通謁。師曳履且行且語曰。將燭來看其面目。何似生而致名喧宇宙。死心亦絕叫把近前來。我要照是真師叔是假師叔。師即當胸驅一拳。死心曰。卻是真個遂作禮。賓主相得歡甚。及死心復領黃龍。至政和甲午示寂。時師住開福得訃上堂。法門不

【現代漢語翻譯】現代漢語譯本不曾得見老師，我感到非常迷惘，於是立刻行禮拜見。昌禪師去拜訪翠巖真禪師，雖然過了很久也沒有領悟，但他仍然珍惜每一寸光陰。後來，在積翠山拜見黃龍禪師，才徹底解開了心中的疑惑。之後，他主持石霜寺，開始弘揚佛法。道吾禪師遷居到云蓋山。有僧人問：『有一把沒有弦的琴，不是世間的木頭做的。今天我把它背上來，請老師彈奏一曲。』道吾禪師拍了一下膝蓋。僧人說：『金風颯颯，琴聲清越和諧，請老師再次慈悲開示。』道吾禪師說：『陜府出產鐵牛。』上堂說法時，他說：『緊緊地收起水靴，踏破湖湘的月亮。手持鐵蒺藜，打碎龍虎的巢穴。翻身倒掛在樹上，才明白沒有生滅。嘲笑老瞿曇（釋迦牟尼），彈指間超越彌勒（未來佛）。』上堂說法時，他說：『昨天在高山上觀看釣魚，步行騎馬卻丟了驢。有人撿到了駱駝，重賞千金也沒有用。』如果在這裡能夠領悟，即使不著邊際，也還不值一雙草鞋錢。上堂說法時，舉例說：趙州禪師問僧人：『你到什麼地方去？』僧人說：『去摘茶葉。』趙州禪師說：『真閑啊！』道吾禪師說：『說中與否，在哪裡摸索？背後是龍鱗，面前是驢腳。翻身觔斗，像孤雲野鶴。阿呵呵。』開示大眾說：『不離當下之處，常是湛然清凈。尋找它，就知道你無法見到它。雖然先德（過去的賢者）是這麼說的，姑且做一個模子把它搭起來。如果出不來，就只能抱著古人的東西。如果能出來，才會有少許相應。云蓋山的禪師卻不是這樣。騎著駿馬繞著須彌山，過山尋找螞蟻的軌跡。能有幾個人知道？』道吾禪師住在寺院的東堂。政和辛卯年，死心禪師辭去黃龍寺的職務，從湖南入山來拜見道吾禪師，當時天色已晚。侍者通報后，道吾禪師穿著鞋子邊走邊說：『拿蠟燭來照看他的面目，像不像生前就名揚宇宙，死後也備受尊崇的人？』死心禪師也大叫一聲，走近前來，說：『我要照一照，看是真正的師叔，還是假的師叔。』道吾禪師立刻當胸打了他一拳。死心禪師說：『果然是真的！』於是行禮。賓主相見，非常歡喜。等到死心禪師再次主持黃龍寺，到政和甲午年圓寂。當時道吾禪師住在開福寺，得到訃告後上堂說法：『佛法之門不……』

【English Translation】 English version Not having seen the teacher, I felt lost and immediately prostrated myself in reverence. Chan Master Chang went to visit True Chan Master Cuiyan. Although he did not attain enlightenment for a long time, he cherished every moment. Later, when he visited Huanglong at Jicui Mountain, he completely resolved his doubts. After that, he presided over Shishuang Temple and began to propagate the Dharma. Dao Wu Chan Master moved to Yun Gai Mountain. A monk asked: 'There is a stringless zither, not made of worldly wood. Today I bring it up, please Master play a tune.' Dao Wu Chan Master clapped his knee once. The monk said: 'The golden wind rustles, and the zither sound is clear and harmonious, please Master compassionately give further instruction.' Dao Wu Chan Master said: 'Tie Niu (Iron Ox) is produced in Shan Prefecture.' When giving a Dharma talk in the hall, he said: 'Tightly stow away the water boots, trampling the moon of Hunan and Xiang. Holding an iron caltrop in hand, smashing the nests of dragons and tigers. Turning upside down on the tree, only then do you understand that there is no birth and death. Laughing at old Gautama (Sakyamuni), surpassing Maitreya (the future Buddha) with a snap of the fingers.' When giving a Dharma talk in the hall, he said: 'Yesterday I watched fishing on the high mountain, walking and riding a horse but losing the donkey. Someone picked up a camel, and a reward of a thousand gold pieces is useless.' If you can understand it here, even if it is irrelevant, it is still not worth a pair of straw sandals. When giving a Dharma talk in the hall, he cited an example: Chan Master Zhao Zhou asked a monk: 'Where are you going?' The monk said: 'To pick tea leaves.' Chan Master Zhao Zhou said: 'How idle!' Dao Wu Chan Master said: 'Whether you speak correctly or not, where are you groping? Behind you are dragon scales, and in front of you are donkey feet. Somersaulting, like solitary clouds and wild cranes. Aha ha ha.' Instructing the assembly, he said: 'Without leaving the present place, it is always serenely clear. Seeking it, you will know that you cannot see it. Although the former sages said so, let's make a model and build it up. If you cannot get out, you can only hold on to the things of the ancients. If you can get out, then there will be a little correspondence. The Chan Master of Yun Gai Mountain is not like this. Riding a steed around Mount Sumeru, searching for ant tracks over the mountains. How many people can know?' Dao Wu Chan Master lived in the east hall of the temple. In the year Xinmao of the Zhenghe era, Chan Master Sixin resigned from his position at Huanglong Temple and entered the mountain from Hunan to visit Dao Wu Chan Master. It was already late in the day. After the attendant reported, Dao Wu Chan Master walked while wearing his shoes and said: 'Bring a candle to look at his face, is he like someone who was famous throughout the universe in life and highly respected after death?' Chan Master Sixin also shouted loudly, walked closer, and said: 'I want to see if he is a real uncle-teacher or a fake uncle-teacher.' Dao Wu Chan Master immediately punched him in the chest. Chan Master Sixin said: 'Indeed, it is real!' Then he bowed. The host and guest met and were very happy. When Chan Master Sixin presided over Huanglong Temple again, he passed away in the year Jiawu of the Zhenghe era. At that time, Dao Wu Chan Master was living in Kaifu Temple. After receiving the obituary, he gave a Dharma talk in the hall: 'The gate of Dharma does not...'

幸法幢摧。五蘊山中化作灰。昨夜泥牛通一線。黃龍從此入輪迴。

福州玄沙合文明慧禪師。僧問。如何是道。師曰。私通車馬。僧進一步。師曰。官不容針。

瑞州黃檗惟勝真覺禪師潼川羅氏子。居講聚時偶以扇勒窗欞有聲。忽憶教中道。十方俱擊鼓十處一時聞。因大悟白本講。講令參問。師徑往黃龍。后因瑞州太守委龍遴選黃檗主人。龍集眾垂語曰。鐘樓上念贊。床腳下種菜。若人道得乃往住持。師出答曰。猛虎當路坐。龍大悅遂令師往。由是諸方宗仰之。上堂。臨濟喝德山棒。留與禪人作模範。歸宗磨雪峰毬。此個門庭接上流。若是黃檗即不然。也無喝。也無棒。亦不推磨。亦不輥毬。前面是案山背後是主山。塞卻爾眼睛拶破爾面門。於此見得得不退轉地。盡未來際不向他求。若見不得醍醐上味翻成毒藥。上堂。寂兮寥兮蟾蜍皎皎下空谷。寬兮廓兮曦光𦮰𦮰流四海。曹溪路上剿絕人行。多子塔前駢闐如市。直饒這裡薦得倜儻分明。未是衲僧活計。大丈夫漢須是向黑暗獄中敲枷打鎖。餓鬼隊里放火奪漿。推倒慈氏樓。折卻空王殿。靈苗瑞草和根扷。滿地從教荊棘生。

洪州百丈元肅禪師上堂。僧問。祖意西來誰家嫡嗣。師曰。面南觀北斗。僧云。黃龍密印親傳得。百丈今朝一派流。曰聽事不真

【現代漢語翻譯】現代漢語譯本幸運的法幢（Dharma banner）倒塌了，五蘊（Skandha，構成個體的五種要素：色、受、想、行、識）之山中化為灰燼。昨夜泥牛（clay ox）貫通了一線生機，黃龍（Huanglong，禪宗寺院名）從此進入輪迴。

福州玄沙合文明慧禪師（Fuzhou Xuansha Heming Wenhui Chan Master）。有僧人問：『如何是道？』禪師說：『私通車馬。』僧人進一步追問。禪師說：『官不容針。』

瑞州黃檗惟勝真覺禪師（Ruizhou Huangbo Weisheng Zhenjue Chan Master），是潼川羅氏之子。他住在講聚時，偶然用扇子敲擊窗欞發出聲音，忽然想起教中的話：『十方俱擊鼓，十處一時聞。』因此大悟，告訴本講。本講讓他參問。禪師直接前往黃龍（Huanglong）。後來瑞州太守委託龍遴選黃檗（Huangbo）的主人。龍召集眾人說道：『鐘樓上念贊，床腳下種菜。如果有人說得出來，就去住持。』禪師出來回答說：『猛虎當路坐。』龍非常高興，於是讓禪師前往。因此受到各方宗仰。上堂時說：『臨濟（Linji）喝，德山（Deshan）棒，留給禪人作模範。歸宗（Guizong）磨，雪峰（Xuefeng）毬，這個門庭接上流。若是黃檗（Huangbo）就不是這樣，既沒有喝，也沒有棒，也不推磨，也不輥毬。前面是案山，背後是主山。塞住你們的眼睛，拶破你們的面門。於此見到，就能得到不退轉的境界，盡未來際不向他求。如果見不到，醍醐上味也會變成毒藥。』上堂時說：『寂靜啊，空曠啊，蟾蜍皎皎地落在空谷。寬廣啊，浩瀚啊，曦光𦮰𦮰地流向四海。曹溪（Caoxi）路上剿絕人行，多子塔前駢闐如市。即使在這裡領會得倜儻分明，也不是衲僧的活計。大丈夫漢必須在黑暗獄中敲枷打鎖，在餓鬼隊里放火奪漿，推倒慈氏樓（Cishi Pavilion，彌勒菩薩的住所），折卻空王殿（Kongwang Palace，佛的住所），靈苗瑞草連根拔起，滿地任由荊棘生長。』

洪州百丈元肅禪師（Hongzhou Baizhang Yuansu Chan Master）上堂。有僧人問：『祖意西來，誰家嫡嗣？』禪師說：『面南觀北斗。』僧人說：『黃龍（Huanglong）密印親傳得，百丈（Baizhang）今朝一派流。』禪師說：『聽事不真。』

【English Translation】 English version The fortunate Dharma banner is shattered, turning to ashes within the mountain of the five Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness). Last night, the clay ox connected with a thread of life, and Huanglong (name of a Chan Buddhist temple) entered the cycle of reincarnation from then on.

Chan Master Xuansha Heming Wenhui of Fuzhou. A monk asked: 'What is the Dao?' The Master said: 'Illicit passage for carriages and horses.' The monk pressed further. The Master said: 'The government does not allow a needle.'

Chan Master Huangbo Weisheng Zhenjue of Ruizhou, was the son of the Luo family of Tongchuan. When he was residing in a lecture gathering, he accidentally tapped the window lattice with a fan, making a sound. Suddenly, he recalled the teaching: 'When the drums are struck in the ten directions, they are heard in ten places simultaneously.' Because of this, he had a great awakening and told the lecturer. The lecturer instructed him to inquire further. The Master went directly to Huanglong. Later, the prefect of Ruizhou entrusted Long to select the master of Huangbo. Long gathered the assembly and said: 'Chanting praises in the bell tower, planting vegetables at the foot of the bed. If anyone can say it, they may go and reside there.' The Master came out and replied: 'A fierce tiger sits in the middle of the road.' Long was very pleased and sent the Master to go. Because of this, he was revered by all quarters. In his Dharma talk, he said: 'Linji's (Rinzai) shout, Deshan's (Tokusan) stick, are left for Chan practitioners as models. Guizong's (Kuei-shan) grinding, Xuefeng's (Hsueh-feng) ball, this lineage connects to the upper stream. If it were Huangbo, it would not be like this. There is neither shout nor stick, neither grinding nor rolling the ball. In front is the desk mountain, behind is the main mountain. Block your eyes, break open your face. If you see this, you will attain a state of non-retrogression, and you will not seek from others for the rest of your life. If you do not see it, even the finest ghee will turn into poison.' In his Dharma talk, he said: 'Silent and desolate, the toad shines brightly in the empty valley. Wide and vast, the light of dawn flows to the four seas. On the road to Caoxi (where Huineng, the Sixth Patriarch, lived), human traffic is cut off, while in front of the Pagoda of Many Sons, it is as crowded as a marketplace. Even if you understand it clearly here, it is not the livelihood of a monk. A great hero must knock on shackles and locks in the dark prison, set fire and seize soup in the hungry ghost realm, overthrow the Cishi Pavilion (Maitreya's residence), break the Kongwang Palace (Buddha's residence), uproot the spiritual seedlings and auspicious herbs, and let thorns grow all over the ground.'

Chan Master Baizhang Yuansu of Hongzhou gave a Dharma talk. A monk asked: 'Who is the legitimate heir to the ancestral intention coming from the West?' The Master said: 'Facing south, observe the Big Dipper.' The monk said: 'The secret seal of Huanglong has been personally transmitted, and the lineage of Baizhang flows today.' The Master said: 'Listening to matters is not true.'

喚鐘作甕。僧云。人天有賴。師曰。七穿八穴。問祖意西來愿垂開示。師曰。泥牛吞巨浪。僧云。中下之機如何體究。師曰。木馬踐紅塵。僧云。恁么則法輪再轉祖道重光。師曰。土上加泥。乃曰。文殊在諸人眼睫上放光。普賢在腳跟下走過。且道觀音大士在什麼處行履。夜聞風水響。日聽嶺猿啼。又謂眾曰。春去秋來始復終。花開花落幾時窮。唯余林下探玄者。了得無常性自通。復曰。亙古邁今包天括地。豈去來之所易。何新舊之能遷。嶺梅發泄岸柳含煙。榮衰互換前後交參。諸禪者會么。法爾非爾。不然而然。又曰。動則應用無窮。靜則虛明寥廓。動靜無二物我如如。出家人到這裡阿誰無分。雖然如是。苦瓠連根苦。甜瓜徹蒂甜。

潭州大溈懷秀禪師信州應氏子。僧問。昔日溈山水牯牛。自從放去絕蹤由。今朝幸遇師登座。未審時人何處求。師曰。不得犯人苗稼曰。恁么則頭角已分明。師曰。空把山童贈鐵鞭。

南嶽福嚴慈感禪師潼川杜氏子。上堂。古佛心祇如今。若不會若沉吟。秋雨微微秋風颯颯。乍此乍彼若為酬答。沙岸蘆花青黃交雜。禪者何依。良久曰。札。

續傳燈錄卷第十五

續傳燈錄卷第十六目錄

大鑒下第十三世黃龍慧南禪師法嗣下五十九人石霜琳禪師開元子琦禪師上

【現代漢語翻譯】現代漢語譯本喚鐘作甕。僧人說：『人天有賴（人與天都依賴佛法）。』禪師說：『七穿八穴（漏洞百出）。』有僧人問：『祖師西來的真意，愿您開示。』禪師說：『泥牛吞巨浪（不可能的事情）。』僧人說：『中下根機的人如何體悟？』禪師說：『木馬踐紅塵（虛假不實）。』僧人說：『如此說來，法輪再次轉動，祖師之道重放光芒。』禪師說：『土上加泥（多此一舉）。』於是禪師說：『文殊菩薩在你們的眼睫上放光，普賢菩薩在你們的腳跟下走過。那麼觀音大士在什麼地方行走呢？夜裡聽見風和水的聲音，白天聽見山嶺猿猴的啼叫。』又對眾人說：『春去秋來，開始又到終結，花開花落，何時才能窮盡？只有林下的探玄之人，領悟了無常的道理，自然通達。』又說：『亙古至今，包容天地，哪裡是去來所能改變的？哪裡是新舊所能遷移的？山嶺的梅花綻放，岸邊的柳樹含著煙霧，榮盛和衰敗互相轉換，前後交錯參雜。各位禪者明白嗎？法爾如是，並非如此，不是這樣卻又是這樣。』又說：『動則應用無窮，靜則虛明寥廓。動靜沒有兩樣，物我和如如不動。出家人到了這裡，誰沒有一份？雖然是這樣，苦瓠連著根都是苦的，甜瓜從頭到蒂都是甜的。』潭州大溈懷秀禪師，是信州應氏之子。有僧人問：『昔日溈山的水牯牛，自從放走後就沒了軌跡。如今有幸遇到您登上法座，不知現在的人到哪裡去尋找它？』禪師說：『不得侵犯別人的莊稼。』僧人說：『如此說來，它的頭角已經很分明了。』禪師說：『白白地把山童贈送給鐵鞭。』南嶽福嚴慈感禪師，是潼川杜氏之子。上堂說法：『古佛的心就是如今的心，如果不會，如果沉吟不語。秋雨微微，秋風颯颯，一會兒這樣，一會兒那樣，要如何酬答？沙岸上的蘆花，青黃交雜，禪者要依靠什麼？』良久，說：『札（語氣詞）。』《續傳燈錄》卷第十五《續傳燈錄》卷第十六目錄大鑒下第十三世黃龍慧南禪師法嗣下五十九人石霜琳禪師開元子琦禪師上

【English Translation】 English version He strikes the bell as if making a jar. A monk said, 'Humans and devas rely on it.' The Master said, 'Seven holes and eight openings (full of loopholes).' A monk asked, 'The meaning of the Patriarch's coming from the West, may you kindly reveal it.' The Master said, 'A mud ox swallows a giant wave (an impossible thing).' The monk said, 'How do those of middling and lower capacity embody and investigate?' The Master said, 'A wooden horse treads the red dust (false and unreal).' The monk said, 'If so, then the Dharma wheel turns again, and the Patriarch's Way shines brightly again.' The Master said, 'Adding mud on top of mud (redundant).' Then the Master said, 'Manjusri (Bodhisattva of wisdom) emits light on the eyelashes of all of you, and Samantabhadra (Bodhisattva of practice) walks past under your heels. Then where does the Great Compassionate Avalokiteshvara (Bodhisattva of compassion) walk? At night, one hears the sound of wind and water; during the day, one listens to the cries of the mountain monkeys.' Again, he said to the assembly, 'Spring goes and autumn comes, beginning and end repeat. Flowers bloom and fall, when will they ever end? Only those who explore the mystery under the trees, understanding the nature of impermanence, will naturally attain understanding.' Again, he said, 'From ancient times to the present, encompassing heaven and earth, how can it be easily changed by coming and going? How can the new and old be shifted? The plum blossoms on the ridge bloom, and the willows on the bank hold mist. Prosperity and decline alternate, and the front and back are intertwined. Do you Chan practitioners understand? It is naturally so, yet not so; not like this, yet it is like this.' Again, he said, 'In movement, application is inexhaustible; in stillness, it is empty, bright, and vast. Movement and stillness are not two things; self and other are suchness. When a renunciate arrives here, who does not have a share? Although it is like this, a bitter gourd is bitter from the root, and a sweet melon is sweet from the tip to the stem.' Chan Master Huaixiu of Dawei in Tanzhou, was a native of Ying's family in Xinzhou. A monk asked, 'The water buffalo of Guishan in the past, since it was released, its tracks have disappeared. Today, I am fortunate to meet you ascending the seat; I do not know where people today should seek it.' The Master said, 'Do not harm people's crops.' The monk said, 'If so, then its horns are already very clear.' The Master said, 'In vain, the mountain boy is given an iron whip.' Chan Master Cigan of Fuyan in Nanyue, was a native of Du's family in Tongchuan. Ascending the hall, he said, 'The mind of the ancient Buddha is just like the present. If you do not understand, if you are silent. Autumn rain is gentle, autumn wind is rustling, sometimes like this, sometimes like that, how should one respond? The reeds on the sandy shore are mixed with green and yellow. What should the Chan practitioner rely on?' After a long silence, he said, 'Zha (an interjection).' 'Continuation of the Record of the Transmission of the Lamp, Volume Fifteen' 'Continuation of the Record of the Transmission of the Lamp, Volume Sixteen, Table of Contents' Under the thirteenth generation of Dajian, the Dharma heirs of Chan Master Huinan of Huanglong, fifty-nine people: Chan Master Lin of Shishuang, Chan Master Ziqi of Kaiyuan, above.

藍順禪師三祖法宗禪師四祖法演禪師五祖曉常禪師佛印宣明禪師靈巖重確禪師大溈穎詮禪師九棕法明禪師廉泉曇秀禪師靈鷲慧覺禪師興化法澄禪師花葯元恭禪師興國契雅禪師寶蓋子勤禪師云峰道圓禪師延慶洪準禪師勝業惟亨禪師登云超及禪師積翠永庵主靈隱德滋禪師東林常總禪師保寧圓璣禪師云居元佑禪師報本慧元禪師建隆昭慶禪師清隱清源禪師禾山德普禪師慧林德遜禪師祐聖法𡨢禪師三角慧澤禪師法輪文昱禪師歸宗志芝庵主(已上三十四人見錄)隆慶利儼禪師黃龍自慶禪師大光應犀禪師水南智秘禪師升山紹南禪師南華清桂禪師芭蕉仁珂禪師清泉崇雅禪師章法覺信禪師慧日富禪師歸宗進首座涌泉以禪師石鼓洞珠禪師金粟慧英禪師寶勝澄甫禪師慧日普覺禪師西峰正信禪師普寧惠因禪師翠巖寶赟禪師鵝湖崇堅禪師雲門希晏禪師吉祥有臻禪師乾明超瑩禪師景德本隆禪師雲頂清泰禪師(已上二十五人無錄)慧林若沖禪師法嗣八人華嚴智明禪師永泰智航禪師壽聖子邦禪師廣福曇章禪師揚州石塔戒禪師(已上五人見錄)福昌義端禪師景德元泰禪師白鹿仲豫禪師(已上三人無錄)瑞巖子鴻禪師法嗣六人佛窟可英禪師岳林曇振禪師(已上二人見錄)中竺禪慧禪師景德嵩禪師資聖本禪師壽聖文諒禪師(已上四人無錄)天缽重元禪師法嗣六

【現代漢語翻譯】現代漢語譯本藍順禪師、三祖法宗禪師、四祖法演禪師、五祖曉常禪師、佛印宣明禪師、靈巖重確禪師、大溈穎詮禪師、九棕法明禪師、廉泉曇秀禪師、靈鷲慧覺禪師、興化法澄禪師、花葯元恭禪師、興國契雅禪師、寶蓋子勤禪師、云峰道圓禪師、延慶洪準禪師、勝業惟亨禪師、登云超及禪師、積翠永庵主、靈隱德滋禪師、東林常總禪師、保寧圓璣禪師、云居元佑禪師、報本慧元禪師、建隆昭慶禪師、清隱清源禪師、禾山德普禪師、慧林德遜禪師、祐聖法𡨢禪師、三角慧澤禪師、法輪文昱禪師、歸宗志芝庵主（以上三十四人見錄）。隆慶利儼禪師、黃龍自慶禪師、大光應犀禪師、水南智秘禪師、升山紹南禪師、南華清桂禪師、芭蕉仁珂禪師、清泉崇雅禪師、章法覺信禪師、慧日富禪師、歸宗進首座、涌泉以禪師、石鼓洞珠禪師、金粟慧英禪師、寶勝澄甫禪師、慧日普覺禪師、西峰正信禪師、普寧惠因禪師、翠巖寶赟禪師、鵝湖崇堅禪師、雲門希晏禪師、吉祥有臻禪師、乾明超瑩禪師、景德本隆禪師、雲頂清泰禪師（以上二十五人無錄）。慧林若沖禪師法嗣八人：華嚴智明禪師、永泰智航禪師、壽聖子邦禪師、廣福曇章禪師、揚州石塔戒禪師（以上五人見錄）。福昌義端禪師、景德元泰禪師、白鹿仲豫禪師（以上三人無錄）。瑞巖子鴻禪師法嗣六人：佛窟可英禪師、岳林曇振禪師（以上二人見錄）。中竺禪慧禪師、景德嵩禪師、資聖本禪師、壽聖文諒禪師（以上四人無錄）。天缽重元禪師法嗣六人。

【English Translation】 English version Lanshun Chan Master, Sanzhu Fazong (Third Ancestor Fazong) Chan Master, Sizu Fayan (Fourth Ancestor Fayan) Chan Master, Wuzu Xiaochang (Fifth Ancestor Xiaochang) Chan Master, Foyin Xuanming (Buddha Seal Xuanming) Chan Master, Lingyan Chongque (Lingyan Chongque) Chan Master, Dawei Yingquan (Dawei Yingquan) Chan Master, Jiuzong Faming (Jiuzong Faming) Chan Master, Lianquan Tanxiu (Lianquan Tanxiu) Chan Master, Lingjiu Huijue (Lingjiu Huijue) Chan Master, Xinghua Facheng (Xinghua Facheng) Chan Master, Huayao Yuangong (Huayao Yuangong) Chan Master, Xingguo Qiya (Xingguo Qiya) Chan Master, Baogai Ziqin (Baogai Ziqin) Chan Master, Yunfeng Daoyuan (Yunfeng Daoyuan) Chan Master, Yanqing Hongzhun (Yanqing Hongzhun) Chan Master, Shengye Weiheng (Shengye Weiheng) Chan Master, Dengyun Chaoji (Dengyun Chaoji) Chan Master, Jicui Yong'an (Jicui Yong'an) Abbot, Lingyin Dezi (Lingyin Dezi) Chan Master, Donglin Changzong (Donglin Changzong) Chan Master, Baoning Yuanji (Baoning Yuanji) Chan Master, Yunju Yuanyou (Yunju Yuanyou) Chan Master, Baoben Huiyuan (Baoben Huiyuan) Chan Master, Jianlong Zhaoqing (Jianlong Zhaoqing) Chan Master, Qingyin Qingyuan (Qingyin Qingyuan) Chan Master, Heshan Depu (Heshan Depu) Chan Master, Huilin Dexun (Huilin Dexun) Chan Master, Yousheng Fa𡨢 Chan Master, Sanjiao Huize (Sanjiao Huize) Chan Master, Falun Wenyu (Falun Wenyu) Chan Master, Guizong Zhizhi (Guizong Zhizhi) Abbot (The above thirty-four are recorded). Longqing Liyan (Longqing Liyan) Chan Master, Huanglong Ziqing (Huanglong Ziqing) Chan Master, Daguang Yingxi (Daguang Yingxi) Chan Master, Shuinan Zhimin (Shuinan Zhimin) Chan Master, Shengshan Shaonan (Shengshan Shaonan) Chan Master, Nanhua Qinggui (Nanhua Qinggui) Chan Master, Bajiao Renke (Bajiao Renke) Chan Master, Qingquan Chongya (Qingquan Chongya) Chan Master, Zhangfa Juexin (Zhangfa Juexin) Chan Master, Huiri Fu (Huiri Fu) Chan Master, Guizong Jin (Guizong Jin) Head Seat, Yongquan Yi (Yongquan Yi) Chan Master, Shigu Dongzhu (Shigu Dongzhu) Chan Master, Jinsu Huiying (Jinsu Huiying) Chan Master, Baosheng Chengfu (Baosheng Chengfu) Chan Master, Huiri Pujue (Huiri Pujue) Chan Master, Xifeng Zhengxin (Xifeng Zhengxin) Chan Master, Puning Huiyin (Puning Huiyin) Chan Master, Cuiyan Baoyun (Cuiyan Baoyun) Chan Master, Ehu Chongjian (Ehu Chongjian) Chan Master, Yunmen Xiyan (Yunmen Xiyan) Chan Master, Jixiang Youzhen (Jixiang Youzhen) Chan Master, Qianming Chaoying (Qianming Chaoying) Chan Master, Jingde Benlong (Jingde Benlong) Chan Master, Yunding Qingtai (Yunding Qingtai) Chan Master (The above twenty-five are not recorded). Huilin Ruochong (Huilin Ruochong) Chan Master had eight Dharma heirs: Huayan Zhiming (Huayan Zhiming) Chan Master, Yongtai Zhihang (Yongtai Zhihang) Chan Master, Shousheng Zibang (Shousheng Zibang) Chan Master, Guangfu Tanzhang (Guangfu Tanzhang) Chan Master, Yangzhou Shita Jie (Yangzhou Shita Jie) Chan Master (The above five are recorded). Fuchang Yiduan (Fuchang Yiduan) Chan Master, Jingde Yuantai (Jingde Yuantai) Chan Master, Bailu Zhongyu (Bailu Zhongyu) Chan Master (The above three are not recorded). Ruiyan Zihong (Ruiyan Zihong) Chan Master had six Dharma heirs: Foku Keying (Foku Keying) Chan Master, Yuelin Tanzhen (Yuelin Tanzhen) Chan Master (The above two are recorded). Zhongzhu Chanhui (Zhongzhu Chanhui) Chan Master, Jingde Song (Jingde Song) Chan Master, Zisheng Ben (Zisheng Ben) Chan Master, Shousheng Wenliang (Shousheng Wenliang) Chan Master (The above four are not recorded). Tianbo Chongyuan (Tianbo Chongyuan) Chan Master had six Dharma heirs.

人祖印善丕禪師元豐清滿禪師善勝真悟禪師定慧法本禪師(已上四人見錄)洞山仙禪師義安慧深禪師(已上二人無錄)三祖沖會禪師法嗣二人臨安居潤禪師(一人見錄)甘露明廣禪師(一人無錄)

續傳燈錄卷第十六目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十六

大鑒下第十三世

黃龍南禪師法嗣

潭州石霜琳禪師。初行腳時與夾山齡同行。久依佛日才禪師罷參矣。因與齡同遊黃檗。見慧南禪師小參。不喻其旨。師遂求入室。齡大怒痛驅一頓而去。師獨留未幾大悟黃龍宗旨。機鋒穎脫名振叢林。在南公坐下與文關西英邵武等齊名。遂開法于石霜。上堂示眾曰。霜華一境極目蕭然。枯木堂前風行草偃。淥水滔滔無盡。白雲合而還開。往來禪客飽足。觀光林下相逢。呵呵大笑。且道笑個什麼。良久曰。煙村三四月別是一家春。下坐。又曰。或談玄或說妙。德山臨濟拍手笑。更言無說是菩提。多年樑上生芝草咦。僧問。拈槌舉拂拈放一邊請師答話。師曰。高著眼。僧云。作家宗師。師曰。腳下蹉過。僧以坐具畫一畫。師曰。自領出去。又問。法王出世請施號令。師曰一二三四五。僧云。法令施行。師曰。瀟湘船子。問慈雲藹藹慧日輝輝。大眾欣然乞

【現代漢語翻譯】現代漢語譯本：人祖印善丕禪師、元豐清滿禪師、善勝真悟禪師、定慧法本禪師（以上四人見於記錄），洞山仙禪師、義安慧深禪師（以上二人未見記錄）。三祖沖會禪師的法嗣二人：臨安居潤禪師（一人見於記錄），甘露明廣禪師（一人未見記錄）。

《續傳燈錄》卷第十六目錄（終）《大正藏》第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第十六

大鑒下第十三世

黃龍南禪師的法嗣

潭州石霜琳禪師。最初行腳時與夾山齡同行。很久依止佛日才禪師。因為與齡一同遊歷黃檗山，見到慧南禪師小參，不理解其中的旨意。禪師於是請求入室請教，齡大怒，痛打他一頓后離去。禪師獨自留下，不久大悟黃龍宗的宗旨。機鋒敏銳，名聲震動叢林。在黃龍慧南禪師座下，與文關西（文英，字關西）、邵武（地名）等人齊名。於是在石霜山開法。上堂向大眾開示說：『霜華覆蓋的境地，放眼望去一片蕭瑟。枯木堂前，風吹過，草也倒伏。清澈的流水滔滔不絕，沒有窮盡。白雲聚攏又散開。往來的禪客飽足，觀光的在林下相逢，呵呵大笑。』且說笑的是什麼？良久后說：『煙霧籠罩的村莊，三四月時節，別有一番春色。』下座。又說：『或者談玄，或者說妙，德山（德山宣鑒禪師）臨濟（臨濟義玄禪師）拍手大笑。再說沒有什麼是菩提，多年來樑上長出靈芝草。』咦！僧人問：『拈槌舉拂（禪宗常用的教學方式）都放到一邊，請禪師回答。』禪師說：『高著眼。』僧人說：『真是作家宗師。』禪師說：『腳下錯過。』僧人以坐具畫了一下。禪師說：『自己領出去。』又問：『法王出世，請施號令。』禪師說：『一二三四五。』僧人說：『法令施行。』禪師說：『瀟湘船子（指船子德誠禪師）。』問：『慈雲藹藹，慧日輝輝，大眾欣然乞

【English Translation】 English version: Zen Master Yinshan Shanpi, Zen Master Yuanfeng Qingman, Zen Master Shansheng Zhenwu, Zen Master Dinghui Faben (the above four are recorded), Zen Master Dongshan Xian, Zen Master Yian Huishen (the above two are not recorded). Two Dharma heirs of Zen Master Chonghui of the Third Ancestor: Zen Master Lin'an Jurun (one recorded), Zen Master Ganlu Mingguang (one not recorded).

Continuation of the Record of the Transmission of the Lamp, Volume 16, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Record of the Transmission of the Lamp

Continuation of the Record of the Transmission of the Lamp, Volume 16

Thirteenth Generation from Dajian (Huineng, the Sixth Patriarch)

Dharma Heirs of Zen Master Huanglong Nan

Zen Master Lin of Shishuang in Tanzhou. Initially, he traveled with Ling of Jiashan. He relied on Zen Master Cai of Fori for a long time. Because he traveled with Ling to Huangbo Mountain and saw Zen Master Huinan's small assembly, he did not understand its meaning. The Zen Master then requested to enter the room for instruction, but Ling was furious, beat him severely, and left. The Zen Master stayed alone and soon greatly awakened to the Huanglong School's principles. His sharp wit and eloquence shook the monasteries. Under Zen Master Huanglong Huinan, he was as famous as Wen Guanxi (Wen Ying, styled Guanxi) and Shaowu (place name). He then opened the Dharma at Shishuang Mountain. Ascending the hall, he instructed the assembly, saying: 'The realm of frost and ice, as far as the eye can see, is desolate. In front of the withered tree hall, the wind blows and the grass bends. The clear water flows endlessly. The white clouds gather and scatter. The traveling Zen practitioners are satisfied, and those sightseeing meet under the forest, laughing heartily.' And what are they laughing about? After a long silence, he said: 'The misty village, in the third or fourth month, has a different kind of spring scenery.' He descended from the seat. He also said: 'Whether discussing the mysterious or speaking of the wonderful, Deshan (Zen Master Deshan Xuanjian) and Linji (Zen Master Linji Yixuan) clap their hands and laugh. To say there is nothing is Bodhi, for many years, lingzhi mushrooms have grown on the beams.' Eh! A monk asked: 'Putting aside the mallet and whisk (common teaching methods in Zen), please answer, Master.' The Zen Master said: 'Set your sights high.' The monk said: 'Truly a master of the school.' The Zen Master said: 'Missed it under your feet.' The monk drew a line with his sitting mat. The Zen Master said: 'Lead yourself out.' Another asked: 'The Dharma King appears in the world, please issue commands.' The Zen Master said: 'One, two, three, four, five.' The monk said: 'The laws are enforced.' The Zen Master said: 'The boatman of Xiaoxiang (referring to Zen Master De Cheng).' Asked: 'Kind clouds gather, the sun of wisdom shines, the assembly joyfully begs

師一接。師曰好。僧云。不言含有象。何處謝無私。師曰。石女溪邊笑點頭。問石霜枯木重生時如何。師曰。海底金龜走。天邊玉兔明。僧云。恁么則覺花開有地。果熟自然香。師曰。須彌頂上面南行。師說法頗類真凈。然于真凈不相識而心敬之。在石霜時真凈在洞山。師以頌送僧。見之有曰。憧憧四海求禪者。不到新豐也是癡。師于元豐七年三月初八日淨髮沐浴。至夜小參曰。平生行腳方始見人。平生參禪始終得力。成佛作祖不離方寸。鑊湯爐炭只在如今。這個訊息如人飲水冷暖自知。聽吾一頌。大幻一段。光明燦爛。芒惱眾生。早晚分散。夜半端然示寂。阇維得舍利葬于本山。

蘄州開元子琦禪師。泉州許氏子。依開元智訥試經得度。精楞嚴圓覺。棄謁翠巖真禪師問佛法大意。真唾地曰。這一滴落在甚麼處。師捫膺曰。學人今日脾疼。真解顏。辭參積翠。歲余盡得其道。乘間侍翠商確古今。適大雪翠指曰。斯可以一致苕帚否。師曰。不能然則天霽日出。雲物解駁豈復有哉。知有底人於一言句如破竹。雖百節當迎刃而解。詎容聲于擬議乎。一日翠遣僧逆問。老和尚三關語如何。師厲聲曰。爾理會久遠時事作么。翠聞益奇之。於是名著叢席。翠歿四祖演禪師命分坐。室中垂示語曰。一人有口道不得姓字為誰。后

【現代漢語翻譯】現代漢語譯本僧人一上來，禪師就說：『好。』僧人問：『不說是含有表象嗎，從哪裡感謝無私呢？』禪師說：『石女溪邊笑點頭。』問：『石霜枯木重新生長時會是怎樣？』禪師說：『海底金龜走，天邊玉兔明。』僧人說：『這樣說來，覺悟之花開放有其處所，果實成熟自然飄香。』禪師說：『在須彌山頂上面朝南走。』禪師說法很像真凈禪師（指克勤圓悟，南宋著名禪師），然而與真凈禪師並不相識，只是內心敬佩他。在石霜山時，真凈禪師在洞山。禪師作了一首偈頌送給僧人，其中有：『奔波四海尋求禪理的人，不到新豐也只是徒勞。』元豐七年三月初八，禪師剃髮沐浴，到晚上小參時說：『平生行腳才開始見到人，平生參禪始終得力。成佛作祖不離方寸之間，鑊湯爐炭只在如今。』這個訊息如人飲水冷暖自知。聽我一首偈頌：『大幻一段，光明燦爛，芒刺惱人，早晚分散。』當夜安詳示寂。荼毗后得到舍利，安葬在本山。

蘄州開元子琦禪師，是泉州許氏之子。依靠開元寺智訥（僧人法號）通過試經而得度。精通《楞嚴經》、《圓覺經》。捨棄而去拜謁翠巖真禪師（翠巖可真）詢問佛法大意。真禪師向地上吐了口唾沫說：『這一滴落在什麼地方？』禪師摸著胸口說：『學人今日脾疼。』真禪師露出笑容。辭別后參訪積翠山。一年多后完全領悟了其中的道理。趁著空閑侍奉翠巖禪師商討古今。恰逢大雪，翠巖禪師指著雪說：『這可以用來一致苕帚嗎？』禪師說：『不能，那麼天晴日出，雲霧消散，哪裡還會有呢？』真正懂得其中道理的人，對於一句話就像劈竹子一樣，即使有一百個竹節也應當迎刃而解，哪裡容得下猶豫呢？有一天，翠巖禪師派僧人反過來問：『老和尚的三關語是什麼？』禪師厲聲說：『你理解久遠時事做什麼？』翠巖禪師聽了更加覺得他奇特。於是禪師的名聲傳遍了叢林。翠巖禪師去世后，四祖演禪師（四祖法演）命令他分座說法。禪房中垂示說：『一人有口道不得姓字為誰？』後來

【English Translation】 English version As soon as the monk approached, the Master said, 'Good.' The monk asked, 'If it is said to contain phenomena, where do we thank for impartiality?' The Master said, 'The stone woman smiles and nods by the stream.' He asked, 'What will it be like when the withered tree of Shishuang (Shishuang Qingzhu, a Zen master) is reborn?' The Master said, 'The golden turtle walks at the bottom of the sea, and the jade rabbit shines in the sky.' The monk said, 'In that case, the flower of enlightenment blooms in a certain place, and the fruit ripens with a natural fragrance.' The Master said, 'Walk south on the top of Mount Sumeru (the central world-mountain in Buddhist cosmology).' The Master's Dharma teaching was quite similar to that of Zhenjing (Keqin Yuanwu, a famous Zen master of the Southern Song Dynasty), yet he did not know Zhenjing personally, but admired him in his heart. When the Master was at Shishuang Mountain, Zhenjing was at Dongshan. The Master wrote a verse to send to the monk, which included: 'Those who seek Zen all over the world, it is in vain if they do not reach Xinfeng.' On the eighth day of the third month of the seventh year of Yuanfeng, the Master shaved his head and bathed. In the evening, during the small assembly, he said, 'Only after traveling around did I begin to see people, and I have always been effective in Zen practice. Becoming a Buddha and becoming an ancestor is inseparable from this square inch (the mind), and the cauldron of boiling water and the charcoal furnace are only in the present.' This news is like a person drinking water, knowing whether it is cold or warm for themselves. Listen to my verse: 'A great illusion, bright and brilliant, thorns annoy people, sooner or later scattered.' That night, he peacefully passed away. After cremation, relics were obtained and buried on this mountain.

Zen Master Ziqi of Kaiyuan in Qizhou, was the son of the Xu family in Quanzhou. He relied on Zhinai (a monk's Dharma name) of Kaiyuan Temple to pass the scripture examination and be ordained. He was proficient in the 'Surangama Sutra' and the 'Perfect Enlightenment Sutra'. He abandoned them and went to visit Zen Master Cuiyan Zhen (Cuiyan Kezhen) to ask about the great meaning of the Buddha-dharma. Zen Master Zhen spat on the ground and said, 'Where does this drop fall?' The Master touched his chest and said, 'This disciple's spleen hurts today.' Zen Master Zhen smiled. After bidding farewell, he visited Mount Jicui. After more than a year, he fully understood the principles. Taking advantage of his free time, he served Zen Master Cuiyan and discussed ancient and modern matters. It happened to be snowing heavily, and Zen Master Cuiyan pointed to the snow and said, 'Can this be used to make a broom?' The Master said, 'No, then when the sky clears and the sun comes out, and the clouds dissipate, where will it be?' A person who truly understands the principles, for a single sentence, it is like splitting bamboo, even if there are a hundred knots, it should be solved easily, how can there be room for hesitation? One day, Zen Master Cuiyan sent a monk to ask in return, 'What are the three barriers of the old monk?' The Master said sternly, 'What do you understand about distant events?' Zen Master Cuiyan was even more amazed when he heard this. Thus, the Master's name spread throughout the monastic community. After Zen Master Cuiyan passed away, Zen Master Sizu Yan (Sizu Fayan) ordered him to share the seat and preach the Dharma. In the meditation room, he gave instructions, saying, 'A person has a mouth but cannot say their name, who is it?' Later

傳至東林。總禪師嘆曰。琦首座如鐵山萬仞卒難逗他語脈。未幾以開元為禪林。請師為第一世。上堂。虛空無內外事理有短長。順則成菩提。逆則成煩惱。燈籠常瞌睡。露柱亦懊惱。大道在目前。更於何處討。以拂子擊禪床。上堂。四面亦無門十方無壁落。頭髼鬆耳卓朔。個個男兒大丈夫。何得無繩而自縛。且道透脫一句作么生道。良久曰。踏破草鞋赤腳走。僧問。須彌納芥子即不問。微塵里轉大法輪時如何。師曰。一步進一步。曰恁么則朝到西天暮歸唐土。師曰。作客不如歸家。曰久向道風請師相見。師曰。云月是同溪山各異。

洪州上藍順禪師西蜀人。有遠識為人勤渠純至。叢林後進皆敬愛之。初出蜀時與圓通訥偕行。已而又與大覺璉游甚久。又善於老蘇公。故黃門后贊其像云。與訥偕行與璉偕處。得法于南為南長子。然緣薄所居皆遠方小剎。又住景福香城雙峰。學者過其門莫肯留。師亦超然自得。視世境如飛埃過目。壽八十餘坐脫于香城山。顏貌如生。平生與潘延之善。將終使邀延之敘別。廷之至而師已化矣。其示眾多為偈皆德言也。有偈曰。夏日人人把扇搖。冬來以炭滿爐燒。若能於此全知曉。塵劫無明當下消。又作趙州勘婆子偈曰。趙州問路婆子。答云直恁么去。皆言勘破老婆。婆子無爾雪處。又作

【現代漢語翻譯】現代漢語譯本：傳到了東林。總禪師感嘆道：『琦首座就像萬仞鐵山，難以觸動他的話語脈絡。』不久，開元寺被作為禪林，邀請禪師擔任第一世住持。上堂說法時說：『虛空沒有內外之分，事理有長短之別。順應則成就菩提，違逆則產生煩惱。燈籠常常打瞌睡，露柱也感到懊惱。大道就在眼前，還要到哪裡去尋找？』用拂子敲擊禪床。又上堂說：『四面沒有門，十方沒有墻壁。頭髮蓬鬆，耳朵聳立。個個都是大丈夫，為何無緣無故地自我束縛？』那麼，透脫一句該怎麼說呢？』良久后說：『踏破草鞋，赤腳行走。』有僧人問：『須彌山納入芥子我不問，微塵里轉大法輪時如何？』禪師說：『一步進一步。』僧人說：『這樣說來，早上到西天，晚上回到唐土了？』禪師說：『作客不如回家。』僧人說：『久仰道風，請禪師相見。』禪師說：『云月相同，溪山各異。』洪州上藍順禪師（Hongzhou Shanglan Shun Chanshi）是西蜀人。有遠見卓識，為人勤懇純樸。叢林後輩都敬愛他。當初離開西蜀時與圓通訥（Yuantong Ne）一同前往，之後又與大覺璉（Dajue Lian）交往甚久。又與老蘇公（Lao Su Gong）交好。所以黃門後來讚頌他的畫像說：『與訥一同前往，與璉一同相處，得法于南方，是南方的長子。』然而因緣淺薄，所居住的地方都是偏遠的小寺廟。又住在景福寺（Jingfu Si）、香城寺（Xiangcheng Si）、雙峰寺（Shuangfeng Si）。學人路過他的寺廟，沒有肯留下的。禪師也超然自得，視世間境遇如飛塵過眼。享年八十多歲，在香城山坐化，顏貌如生。平生與潘延之（Pan Yanzhi）交好，臨終時派人邀請延之敘別。延之趕到時，禪師已經圓寂了。他給眾人留下的偈語都是充滿德行的話語。有偈語說：『夏日人人把扇搖，冬來以炭滿爐燒。若能於此全知曉，塵劫無明當下消。』又作趙州勘婆子偈（Zhao Zhou Kan Po Zi Ji）說：『趙州問路婆子，答云直恁么去。皆言勘破老婆，婆子無爾雪處。』又作

【English Translation】 English version: It was transmitted to Donglin. Chan Master Zong sighed, 'Chief Seat Qi is like an iron mountain ten thousand ren high, it is difficult to provoke his train of thought.' Before long, Kaiyuan Temple was established as a Chan forest, and the master was invited to be the first abbot. During the Dharma talk, he said, 'Emptiness has no inside or outside, and matters have short and long. Following it leads to Bodhi, while opposing it leads to afflictions. The lantern often dozes off, and the dew pillar is also annoyed. The Great Path is right in front of you, where else are you going to find it?' He struck the Zen bed with a whisk. He also said, 'There are no doors on all sides, and no walls in the ten directions. Hair is disheveled, and ears are perked up. Each and every one of you is a great man. Why bind yourselves without ropes?' Then, how should one say a phrase of thorough release? After a long silence, he said, 'Wearing broken straw sandals, walking barefoot.' A monk asked, 'I won't ask about Mount Sumeru being contained in a mustard seed, but what about turning the great Dharma wheel in a mote of dust?' The master said, 'One step at a time.' The monk said, 'In that case, arriving in the Western Heaven in the morning and returning to Tang in the evening?' The master said, 'Being a guest is not as good as returning home.' The monk said, 'I have long admired your virtuous influence, please allow me to meet you.' The master said, 'The clouds and moon are the same, but the streams and mountains are different.' Chan Master Shun of Shanglan Temple (Shanglan Temple) in Hongzhou was a native of Western Shu. He had foresight and was diligent and sincere. The younger generation of the Sangha all respected and loved him. When he first left Western Shu, he traveled with Yuantong Ne (Yuantong Ne), and later associated with Dajue Lian (Dajue Lian) for a long time. He was also on good terms with Lao Su Gong (Lao Su Gong). Therefore, Huangmen later praised his portrait, saying, 'Traveling with Ne, living with Lian, obtaining the Dharma in the South, he is the eldest son of the South.' However, due to shallow karmic connections, the places he lived were all remote small temples. He also lived in Jingfu Temple (Jingfu Temple), Xiangcheng Temple (Xiangcheng Temple), and Shuangfeng Temple (Shuangfeng Temple). Scholars passing by his temple were unwilling to stay. The master was also detached and content, viewing worldly circumstances as fleeting dust. He passed away at the age of eighty-plus, sitting in meditation on Xiangcheng Mountain, his face remaining lifelike. He was on good terms with Pan Yanzhi (Pan Yanzhi) throughout his life, and on his deathbed, he sent someone to invite Yanzhi to say goodbye. When Yanzhi arrived, the master had already passed away. The verses he left for the assembly were all words of virtue. One verse says, 'In summer, everyone waves a fan, in winter, they fill the stove with charcoal. If one can fully understand this, countless kalpas of ignorance will instantly disappear.' He also composed the Verse on Zhao Zhou Examining the Old Woman (Zhao Zhou Kan Po Zi Ji), saying, 'Zhao Zhou asked the old woman for directions, and she replied, 'Go straight on like that.' Everyone says he examined the old woman, but the old woman has no place for you to explain.' He also composed

黃龍三關頌曰。長江雪散水滔滔。忽爾狂風浪便高。不識漁家玄妙意。偏於浪里覘風濤。又曰。南海波斯入大唐。有人別寶便商量。或時遇賤或時貴。日到西峰影漸長。又曰。黃龍老和尚。有個生緣語。山僧承嗣伊。今日為君舉。為君舉。貓兒偏解捉老鼠。頗為叢林稱頌云。

舒州三祖法宗禪師。僧問。如何是佛。師曰。吃鹽添得渴。問如何是道。師曰。十里雙牌五里單堠。曰如何是道中人。師曰。少避長賤避貴。問如何是善知識所為底心。師曰。十字街頭一片磚。曰如何是十字街頭一片磚。師曰。不知。曰既不知卻恁么說。師曰。無人踏著。上堂。五五二十五。時人盡解數。倒拈第二籌。茫茫者無據。為甚麼無據。愛他一縷失卻一端。上堂。明晃晃活鱍鱍。十方世界一毫末。拋向面前知不知。莫向意根上拈掇。拍一拍。上堂架梯可以攀高。雖升而不能達河漢。鑄鍬可以掘鑿。雖利而不能到風輪。其器者費功。其謀者益妄。不如歸家坐。免使走塵壤。大眾那個是塵壤。祖佛禪道。

蘄州四祖山法演禪師桂州人也。僧問。如何是心相。師曰。山河大地。曰如何是心體。師曰。汝喚甚麼作山河大地。上堂葉辭柯秋已暮。參玄人須警悟。莫謂來年更有春。等閑蹉了巖前路。且道作么生是巖前路。良久曰。險。上

【現代漢語翻譯】現代漢語譯本：黃龍三關頌說：長江的雪浪翻滾，水勢浩大，忽然狂風驟起，波浪高漲。不認識漁家深奧的意境，偏偏在浪濤中觀察風向。又說：南海的波斯人來到大唐，有人鑑別寶物，然後商議價格。有時遇到賤賣，有時遇到高價，太陽到了西山頂，影子漸漸拉長。又說：黃龍老和尚，有個關於生機的語句，我作為他的繼承人，今天為你們提出來。為你們提出來，貓兒天生就擅長捉老鼠，因此被叢林稱讚。

舒州三祖法宗禪師。有僧人問：什麼是佛？禪師說：喝鹽水反而更渴。問：什麼是道？禪師說：十里路有雙牌，五里路有單堠（hòu，古代設於道路旁用以記載里數的土堆）。問：什麼是道中人？禪師說：少的要避開多的，差的要避開好的。問：什麼是善知識所作所為的根本？禪師說：十字街頭的一片磚。問：什麼是十字街頭的一片磚？禪師說：不知道。問：既然不知道，為什麼這麼說？禪師說：沒有人踩著它。禪師上堂說法：五五二十五，世人都懂得計算。倒過來拿第二根籌碼，茫茫然沒有依據。為什麼沒有依據？因為愛惜一根絲線，反而失去了一端。禪師上堂說法：明晃晃，活潑潑，十方世界就在一根毫毛上。拋到你面前，知道嗎？不要在意識的根源上拈取。拍一下。禪師上堂說法：架梯子可以攀登高處，即使升高也不能到達銀河。鑄造鋤頭可以挖掘，即使鋒利也不能到達風輪。依靠工具是徒勞的，依靠計謀是更加虛妄的。不如回家坐著，免得奔走在塵土之中。各位，什麼是塵土？祖佛禪道。

蘄州四祖山法演禪師，桂州人。有僧人問：什麼是心相（xīn xiàng，心的表象）？禪師說：山河大地。問：什麼是心體（xīn tǐ，心的本體）？禪師說：你叫什麼做山河大地？禪師上堂說法：樹葉離開樹枝，秋天已經到了傍晚。參禪的人必須警醒覺悟。不要以為明年還有春天，輕易地錯過了巖石前的道路。那麼，什麼是巖石前的道路？良久，禪師說：險。

【English Translation】 English version: The Song of the Three Barriers of Huanglong says: The snow-like waves of the Yangtze River roll and surge, the water is vast. Suddenly, a strong wind arises, and the waves become high. Not understanding the profound intention of the fisherman, one insists on observing the wind direction in the waves. It also says: A Persian from the South Sea comes to the Great Tang, someone identifies the treasure and then discusses the price. Sometimes encountering a cheap sale, sometimes encountering a high price, as the sun reaches the top of the western mountain, the shadow gradually lengthens. It also says: Old Monk Huanglong, has a saying about the source of life, I, as his successor, bring it up for you today. Bring it up for you, the cat is naturally good at catching mice, therefore it is praised by the monastic community.

Zen Master Fazong of the Third Ancestor of Shuzhou. A monk asked: What is Buddha? The Zen master said: Drinking salt water only makes you thirstier. Asked: What is the Dao? The Zen master said: Ten miles have double signposts, five miles have single mounds (hòu, ancient mounds set up by the roadside to record distances). Asked: What is a person on the Dao? The Zen master said: The few should avoid the many, the inferior should avoid the superior. Asked: What is the root of what a good teacher does? The Zen master said: A brick in the middle of a crossroads. Asked: What is a brick in the middle of a crossroads? The Zen master said: I don't know. Asked: Since you don't know, why do you say so? The Zen master said: No one steps on it. The Zen master ascended the hall to preach: Five times five is twenty-five, everyone knows how to calculate. Turn the second counting stick upside down, and there is no basis in the vastness. Why is there no basis? Because cherishing one thread, one loses an end. The Zen master ascended the hall to preach: Bright and lively, the ten directions of the world are on a single hair. Throw it in front of you, do you know? Do not pick it up from the root of consciousness. Clap once. The Zen master ascended the hall to preach: A ladder can be used to climb high, but even if you ascend, you cannot reach the Milky Way. Casting a hoe can be used for digging, but even if it is sharp, it cannot reach the wind wheel. Relying on tools is in vain, relying on schemes is even more delusional. It is better to go home and sit, to avoid running in the dust. Everyone, what is dust? Ancestral Buddha Zen Dao.

Zen Master Fayan of the Fourth Ancestor Mountain of Qizhou, a native of Guizhou. A monk asked: What is the mind-appearance (xīn xiàng, appearance of the mind)? The Zen master said: Mountains, rivers, and the great earth. Asked: What is the mind-essence (xīn tǐ, essence of the mind)? The Zen master said: What do you call mountains, rivers, and the great earth? The Zen master ascended the hall to preach: Leaves leave the branches, autumn has reached evening. Those who practice Zen must be alert and awakened. Do not think that there will be spring next year, and easily miss the road in front of the rock. So, what is the road in front of the rock? After a long silence, the Zen master said: Dangerous.

堂主山吞卻案山。尋常言論拄杖子。普該塵剎未足為奇。光境兩亡復是何物。良久曰。劫火洞然毫末盡。青山依舊白雲中。上堂。佛祖之道壁立千仞。擬議馳求還同點額。識不能識智不能知。古聖到這裡垂一言半句。要爾諸人有個入處。所以道。低頭不見地。仰面不見天。欲識白牛處。但看髑髏前。如今頭上是屋腳下是地面前是佛殿。且道。白牛在甚麼處。乃召大眾。眾舉頭。師叱之。

蘄州五祖曉常禪師。僧問。如何是宗乘中事。師曰。動唇吻得么。問如何是正法眼。師曰。揀擇得么。問如何是法身。師曰。道汝不會得么。問蓮華未出水時如何。師曰。看不見。僧云。出水后如何。師曰。清香滿路。上堂曰。一念信心一念佛。唸唸更非是別物。六門出入豈神通。一道光明無軌則。行亦行坐亦坐。或語或笑非兩個。目下若也認得渠。青山萬里無寸草。

南嶽高臺寺宣明佛印禪師。僧問。正法眼藏涅槃妙心便請拈出。師直上覷。僧曰。恁么則人天有賴。師曰。金屑雖貴。

齊州靈巖山重確正覺禪師上堂。祖師心印狀似鐵牛之機。針挑不出匙挑不上。過在阿誰。綠雖千種草香只一株蘭。上堂。不方不圓不上不下。驢鳴狗吠十方無價。拍禪床下座。

潭州大溈穎詮禪師。僧問。古鏡未磨時如何。師

【現代漢語翻譯】現代漢語譯本堂主山吞卻案山（堂主山吞掉了案山）。尋常言論拄杖子（尋常的言論就像拄杖）。普該塵剎未足為奇（遍佈所有塵世也不足為奇）。光境兩亡復是何物（光明和境界都消失了又是什麼）？良久曰（良久之後說），『劫火洞然毫末盡（劫火燃燒，連毫毛都燒盡），青山依舊白雲中（青山依舊在白雲之中）。』上堂（開始講法）。佛祖之道壁立千仞（佛祖的道像峭壁一樣高聳），擬議馳求還同點額（如果思索追求，就像在額頭上點東西一樣）。識不能識智不能知（意識無法識別，智慧無法瞭解）。古聖到這裡垂一言半句（古代聖賢到這裡留下隻言片語），要爾諸人有個入處（是要你們這些人有個入門的地方）。所以道（所以說），『低頭不見地（低頭看不見地），仰面不見天（抬頭看不見天）。欲識白牛處（想要認識白牛在哪裡），但看髑髏前（只要看骷髏前面）。』如今頭上是屋腳下是地面前是佛殿（現在頭上是屋頂，腳下是地，面前是佛殿）。且道（那麼說），白牛在甚麼處（白牛在什麼地方）？乃召大眾（於是召喚大家）。眾舉頭（大家抬頭）。師叱之（禪師呵斥他們）。蘄州五祖曉常禪師（蘄州五祖曉常禪師）。僧問（有僧人問），『如何是宗乘中事（什麼是宗乘中的事）？』師曰（禪師說），『動唇吻得么（動嘴唇能得到嗎）？』問（問），『如何是正法眼（什麼是正法眼）？』師曰（禪師說），『揀擇得么（能分辨選擇嗎）？』問（問），『如何是法身（什麼是法身）？』師曰（禪師說），『道汝不會得么（說你不會得到嗎）？』問（問），『蓮華未出水時如何（蓮花未出水時是什麼樣子）？』師曰（禪師說），『看不見（看不見）。』僧云（僧人說），『出水后如何（出水后是什麼樣子）？』師曰（禪師說），『清香滿路（清香瀰漫道路）。』上堂曰（開始講法說），『一念信心一念佛（一個信念，一個佛），唸唸更非是別物（每個信念都不是別的東西）。六門出入豈神通（六根出入難道是神通）？一道光明無軌則（一道光明沒有規則）。行亦行坐亦坐（行走也是，坐著也是），或語或笑非兩個（說話或者笑不是兩個）。目下若也認得渠（如果現在能認識它），青山萬里無寸草（青山萬里沒有寸草）。』南嶽高臺寺宣明佛印禪師（南嶽高臺寺宣明佛印禪師）。僧問（有僧人問），『正法眼藏涅槃妙心便請拈出（請展示正法眼藏涅槃妙心）。』師直上覷（禪師直接向上看）。僧曰（僧人說），『恁么則人天有賴（這樣人天就有依靠了）。』師曰（禪師說），『金屑雖貴（金屑雖然珍貴）。』齊州靈巖山重確正覺禪師上堂（齊州靈巖山重確正覺禪師開始講法）。祖師心印狀似鐵牛之機（祖師的心印就像鐵牛的機關），針挑不出匙挑不上（針挑不出來，勺子也挑不上去）。過在阿誰（過錯在誰）？綠雖千種草香只一株蘭（綠色雖然有千種，草的香味只有一株蘭花）。上堂（開始講法）。不方不圓不上不下（不方不圓，不上不下），驢鳴狗吠十方無價（驢叫狗叫，十方無價）。拍禪床下座（拍禪床下座）。潭州大溈穎詮禪師（潭州大溈穎詮禪師）。僧問（有僧人問），『古鏡未磨時如何（古鏡未打磨時是什麼樣子）？』師

【English Translation】 English version The abbot's mountain swallows the desk mountain. Ordinary words are like a walking stick. Pervading all dust realms is not enough to be considered strange. When both light and realm are gone, what is it? After a long silence, he said, 'The fire of the kalpa burns fiercely, consuming even the smallest hair. The green mountains remain amidst the white clouds.' Entering the hall (to give a Dharma talk). The path of the Buddhas and Patriarchs stands like a cliff ten thousand feet high. To speculate and seek is like marking one's forehead. Consciousness cannot recognize it, wisdom cannot know it. The ancient sages came here and left a word or half a sentence, wanting you all to have a place to enter. Therefore, it is said, 'Lowering your head, you do not see the ground; raising your head, you do not see the sky. If you want to know where the white ox is, just look in front of the skull.' Now, above your head is the roof, below your feet is the ground, and in front of you is the Buddha hall. Tell me, where is the white ox? Then he called to the assembly. The assembly raised their heads. The master scolded them. Chan Master Xiaochang of the Fifth Ancestor Mountain in Qizhou. A monk asked, 'What is the matter within the ancestral vehicle?' The master said, 'Can you get it by moving your lips and tongue?' Asked, 'What is the eye of the true Dharma?' The master said, 'Can you discern and choose?' Asked, 'What is the Dharmakaya?' The master said, 'Are you saying you can't understand?' Asked, 'What is it like when the lotus flower has not yet emerged from the water?' The master said, 'Invisible.' The monk said, 'What is it like after it emerges from the water?' The master said, 'Fragrant scent fills the road.' Entering the hall, he said, 'One thought of faith, one thought of Buddha; each thought is not a separate thing. The six gates of entry and exit, how could they be supernatural powers? One path of light has no rules. Walking is walking, sitting is sitting; speaking or laughing are not two. If you recognize it right now, ten thousand miles of green mountains have not an inch of grass.' Chan Master Xuanning Foyin of Gaotai Temple on Mount Nanyue. A monk asked, 'Please present the treasury of the eye of the true Dharma, the wonderful mind of Nirvana.' The master looked straight up. The monk said, 'In that case, humans and devas have something to rely on.' The master said, 'Although gold dust is precious.' Chan Master Chongque Zhengjue of Lingyan Mountain in Qizhou entered the hall (to give a Dharma talk). The ancestral teacher's mind-seal is like the mechanism of an iron ox; a needle cannot pick it out, a spoon cannot lift it. Whose fault is it? Although there are a thousand kinds of green grass, the fragrance is only from one orchid. Entering the hall (to give a Dharma talk). Not square, not round, not up, not down; the braying of donkeys and the barking of dogs are priceless in the ten directions. He struck the Zen bed and descended from the seat. Chan Master Yingquan of Dawei in Tanzhou. A monk asked, 'What is it like when the ancient mirror has not been polished?' The master

曰。黑漫漫地。僧云。磨后如何。師曰。爍破頂門。又問。如何是祖師西來意。師曰。廣州上船。僧云。意旨如何。師曰。少林面壁。僧云。學人不會。師曰。歸去西天。上堂曰。山高水冷遊人罕到。牧牛坡下禪客縱橫。出出入入莫教落草。恁么說話還有佛法道理也無。良久曰。卻憶仰山曾有語。一回入草一回牽。吽。

安州九𡽀山法明禪師。上堂僧問。寶坐既臨於此日。請師一句露尖新。師曰。言中有響。僧云。皋鶴連天叫。金烏繞木飛。師曰。識取話頭。又問。到寶山中空手回時如何。師曰。用力者失。僧云。途中用盡意懡㦬卻迴歸。師曰。切忌道著。示眾曰。心本絕塵眾生自昧。猶如澄清大海浪起風生。亦如皎潔太虛云興雨作。諸仁者風未興云未起。寒山拾得賀太平。九𡽀山嶺松高翠。寺前流水古今清。明眼衲僧須仔細。乃笑曰。久立珍重。

廉泉曇秀禪師。僧問。滿口道不得時如何。師曰。話墮也。問不與萬法為侶時如何。師曰。自家肚皮自家畫。問如何是學人轉身處。師曰。掃地澆花。曰如何是學人親切處。師曰。高枕枕頭。曰總不恁么時如何。師曰。鶯啼嶺上花發巖前。問如何是衲僧口。師曰。殺人不用刀。

信州靈鷲慧覺禪師上堂。大眾。百千三昧無量妙義盡在諸人腳跟下。各請自

家回互取。會么。回互不回互。認取歸家路。智慧為橋樑。柔和作依怙。居安則慮危在樂。須知若君不見龐居士。黃金拋卻如糞土。父子團圞頭共說無生語。無生語仍記取。九夏雪花飛三冬汗如雨。

洪州興化法澄禪師上堂曰。云籠碧嶂雨灑長空。百草斗青千山競翠。遮那境界花藏門開。處處善財重重彌勒。交參主伴更互敷揚。大悲無窮度生不倦。大眾還見彌勒么。良久曰。長憶江南三月里。鷓鴣啼處百花香。

衡州花葯元恭禪師。僧問。如何是道。師曰。通身無障礙。僧云。如何是道中人。師曰。來往任縱橫。問蓮華未出水時如何。師曰。枝葉甚分明。僧云。出水后如何。師曰。一任眾人觀。僧云。天地若教出池塘焉敢藏。師曰。莫妄想。問兆象未生時如何。師曰。波斯讀梵書。僧云。生后如何。師曰。胡僧笑點頭。僧云。欲生未生時如何。師曰。洗腳上漁船。僧云。全因今日也。師曰。梳頭不洗面。

安州興國契雅禪師。僧問。請師不于語默里答話。師以拄杖卓一下。僧云。和尚莫草草匆匆。師曰。西天斬頭截臂。僧禮拜。師曰。墮也墮也。上堂曰。心如朗月連天靜。遂打一圓相云。寒山子𡁠性似寒潭徹底清。是何境界。良久曰。無價夜光人不識。識得又堪作什麼。九天虛度幾千春。乃呵呵大

【現代漢語翻譯】現代漢語譯本：家與回互相互作用。明白了嗎？回互與不回互，認清歸家的路。智慧是橋樑，柔和是依靠。身處安樂時要考慮危險，要知道，難道你沒見過龐居士（唐代著名佛教居士）嗎？他把黃金像糞土一樣拋棄，父子團聚在一起談論無生之理。無生之理要牢記在心，盛夏六月飛雪，嚴冬臘月汗如雨下。洪州興化法澄禪師上堂說法：雲霧籠罩著碧綠的山峰，雨水灑落在廣闊的天空。各種草木競相呈現青翠的顏色，千山萬嶺爭奇鬥豔。佛陀的境界，華藏世界的大門敞開，處處都是善財童子（《華嚴經》中的求道者），重重疊疊都是彌勒菩薩（未來佛）。相互交錯，互為主伴，交替宣揚佛法。大慈大悲之心無窮無盡，度化眾生永不疲倦。各位，你們見到彌勒菩薩了嗎？（停頓良久）我常常想起江南三月的美好景色，鷓鴣鳥啼叫的地方，百花盛開，香氣撲鼻。衡州花葯元恭禪師。有僧人問：什麼是道？禪師說：全身沒有障礙。僧人問：什麼是得道之人？禪師說：來來往往，任憑縱橫。僧人問：蓮花還沒有從水中長出來的時候是什麼樣的？禪師說：枝葉非常分明。僧人問：從水中長出來之後是什麼樣的？禪師說：任憑眾人觀看。僧人問：如果天地讓它從池塘里出來，它怎麼敢藏起來呢？禪師說：不要妄想。僧人問：預兆還沒有顯現的時候是什麼樣的？禪師說：波斯人讀梵文佛經。僧人問：顯現之後是什麼樣的？禪師說：胡人僧侶笑著點頭。僧人問：將要顯現但還沒有顯現的時候是什麼樣的？禪師說：洗完腳上漁船。僧人問：完全是因為今天啊。禪師說：梳頭不洗臉。安州興國契雅禪師。有僧人問：請禪師不要用語言或沉默來回答問題。禪師用拄杖敲了一下地面。僧人說：和尚不要這麼草率匆忙。禪師說：西天（指印度）有斬頭截臂的事情。僧人禮拜。禪師說：墮落了，墮落了。禪師上堂說法：心像明亮的月亮一樣，與天空相連，一片寂靜。於是畫了一個圓相說：寒山子（唐代隱士）的性情像寒潭一樣，徹底清澈。這是什麼境界？（停頓良久）無價的夜明珠，人們不認識，即使認識了又能做什麼呢？白白地度過了幾千個春天。於是呵呵大笑。

【English Translation】 English version: The home and mutual interaction take place. Do you understand? Mutual interaction and non-mutual interaction, recognize the way home. Wisdom is the bridge, gentleness is the reliance. When living in peace, consider danger; you should know, haven't you seen Layman Pang (a famous Buddhist layman in the Tang Dynasty)? He discarded gold like dirt, and father and son reunited to discuss the principle of non-birth. The principle of non-birth should be kept in mind, snow flies in the sixth month of summer, and sweat pours like rain in the twelfth month of winter. Zen Master Facheng of Xinghua in Hongzhou gave a Dharma talk: Clouds envelop the green peaks, and rain sprinkles the vast sky. Various plants compete to display their verdant colors, and thousands of mountains compete for beauty. The realm of the Buddha, the gate of the Flower Treasury World opens, everywhere are Sudhana (a seeker of the Way in the Avatamsaka Sutra), and layer upon layer are Maitreya Bodhisattvas (the future Buddha). Intertwined with each other, serving as both host and guest, alternately expounding the Dharma. Great compassion is endless, and saving sentient beings is never tiring. Everyone, have you seen Maitreya Bodhisattva? (Pause for a long time) I often remember the beautiful scenery of the third month in Jiangnan, where the partridge sings, hundreds of flowers bloom, and the fragrance is intoxicating. Zen Master Yuangong of Huayao in Hengzhou. A monk asked: What is the Dao? The Zen master said: The whole body is without obstacles. The monk asked: What is a person who has attained the Dao? The Zen master said: Coming and going, letting go freely. The monk asked: What is it like when the lotus flower has not yet emerged from the water? The Zen master said: The branches and leaves are very distinct. The monk asked: What is it like after it emerges from the water? The Zen master said: Let everyone watch. The monk asked: If heaven and earth let it come out of the pond, how dare it hide? The Zen master said: Don't fantasize. The monk asked: What is it like when the omen has not yet appeared? The Zen master said: A Persian reads Sanskrit scriptures. The monk asked: What is it like after it appears? The Zen master said: A foreign monk smiles and nods. The monk asked: What is it like when it is about to appear but has not yet appeared? The Zen master said: Washing feet on a fishing boat. The monk asked: It's all because of today. The Zen master said: Combing hair without washing face. Zen Master Qiya of Xingguo in Anzhou. A monk asked: Please, Zen master, do not answer the question with words or silence. The Zen master tapped the ground with his staff. The monk said: Abbot, don't be so hasty and hurried. The Zen master said: In the Western Heaven (referring to India), there are things like beheading and cutting off arms. The monk bowed. The Zen master said: Fallen, fallen. The Zen master gave a Dharma talk: The heart is like a bright moon, connected to the sky, completely still. Then he drew a circle and said: Hanshanzi's (a recluse in the Tang Dynasty) nature is like a cold pool, thoroughly clear. What is this realm? (Pause for a long time) A priceless night-shining pearl, people don't recognize it, even if they recognize it, what can they do with it? Vainly spent thousands of springs. Then he laughed loudly.

笑曰。爭如獨坐明窗下。花落花開自有時。下座。

潭州寶蓋山子勤禪師。僧問。師今已唱胡家曲。更將何法。示來徒。師曰。一字兩頭垂。僧云。威光分此夜照用出何門。師曰。頭上光明炟𦮰。腳下黑漆[(共-八+冉)*頁]頇。僧云。入水見長人。師曰。傍觀者丑。上堂曰。溪山雖異云月是同。順應方圓任自西東。大眾。法不離色響不離聲。到這裡明明聲色顯露如何透得。還有透得底么。良久曰。鐘鳴鼓響相交應。青山不礙白雲飛。

大庾嶺云峰寺道圓禪師。南雄州人。性純至少遊方。雖飽參而未大透徹。聞南禪師在黃檗積翠庵往依之。一日燕坐下板。聞兩僧舉百丈野狐因緣。一僧云。只如不昧因果。也未脫得野狐身。一僧應聲云。便是不落因果也。亦何曾墮野狐身耶。師聞其語悚然異之。不自覺其身之起意行。上庵頭過澗忽大悟。見南公敘其事。未終涕淚交頤。南公令就侍者榻熟寐。忽起作偈曰。因果不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖𣗖任縱橫。野狐跳入金毛隊。南公見之大笑久之。又作風幡偈曰。不是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些少閑。真凈文禪師大稱賞之。以為機鋒不減英邵武。嘗手書此二偈云。師晚年住大庾云峰寺。

【現代漢語翻譯】現代漢語譯本：（禪師）笑著說：『怎比得上獨自坐在明亮的窗下，看花開花落自有其時。』說完便離開了座位。

潭州寶蓋山子勤禪師（Ziqin, Zen Master of Mount Baogai in Tanzhou）。有僧人問：『禪師如今已經唱起了胡人的歌曲，還要用什麼佛法來開示後來的學徒呢？』禪師說：『一字兩頭垂。』僧人說：『威光分此夜，照用出自何門？』禪師說：『頭上光明炟𦮰，腳下黑漆[(共-八+冉)*頁]頇。』僧人說：『入水見長人。』禪師說：『傍觀者丑。』禪師上堂說法：『溪山雖然不同，雲和月卻是一樣的。順應方圓，任憑東西。』（禪師對）大眾（說）：『法不離色，響不離聲。到了這裡，明明聲色顯露，如何才能透得過呢？還有能透得過的嗎？』良久，（禪師）說：『鐘鳴鼓響相互應和，青山不妨礙白雲飛翔。』

大庾嶺云峰寺道圓禪師（Daoyuan, Zen Master of Yunfeng Temple on Dayu Ridge），南雄州人。天性純樸，從小就四處遊歷參學。雖然飽參（指參禪很久），但還沒有完全透徹領悟。聽說南禪師（Nanquan）在黃檗積翠庵，便前去依止他。一天，（道圓禪師）在燕坐（靜坐）後下座，聽到兩個僧人談論百丈野狐的因緣。一個僧人說：『就像不昧因果，也未能脫離野狐之身。』另一個僧人應聲說：『便是不落因果，又何曾墮入野狐之身呢？』（道圓）禪師聽到這話，悚然一驚，覺得非常奇異，不知不覺地起身行走，走上庵頭，跨過溪澗，忽然大悟。見到南公（Nangong）敘述這件事，還沒說完就涕淚交加。南公讓他到侍者的床榻上好好睡一覺。忽然起身作偈說：『因果不落不昧，僧俗本無忌諱。丈夫氣宇如王，爭受囊藏被蓋。一條楖𣗖任縱橫，野狐跳入金毛隊。』南公見到這首偈，大笑很久。又作《風幡偈》說：『不是風兮不是幡，白雲依舊覆青山。年來老大渾無力，偷得忙中些少閑。』真凈文禪師（Zhenjing Wen, Zen Master）非常讚賞他，認為他的機鋒不減當年英邵武（Ying Shaowu）。曾經親手書寫這兩首偈。禪師晚年住在（大）庾（嶺）云峰寺。

【English Translation】 English version: Smiling, (the Zen master) said, 'How can it compare to sitting alone by a bright window, watching the flowers bloom and fade in their own time?' Then he descended from his seat.

Ziqin (Ziqin, Zen Master of Mount Baogai in Tanzhou), of Baogai Mountain in Tanzhou, asked by a monk: 'Master, now that you have sung the barbarian's tune, what Dharma will you use to instruct your followers?' The master said, 'One character hangs down at both ends.' The monk said, 'The majestic light divides this night; from what gate does its illuminating function emerge?' The master said, 'Above the head, the light shines brightly; beneath the feet, black lacquer [(共-八+冉)*頁]頇.' The monk said, 'Entering the water, one sees a tall man.' The master said, 'The onlookers are ugly.' The master ascended the platform and said, 'Though streams and mountains differ, the clouds and moon are the same. Adapting to the round and square, let them go east and west.' (The Zen master said to) the assembly: 'The Dharma does not depart from form, sound does not depart from voice. Arriving here, with sound and form clearly revealed, how can one penetrate through? Is there anyone who can penetrate through?' After a long silence, (the Zen master) said, 'The sound of bells and drums respond to each other; the green mountains do not obstruct the white clouds from flying.'

Daoyuan (Daoyuan, Zen Master of Yunfeng Temple on Dayu Ridge), of Yunfeng Temple on Dayu Ridge, was a native of Nanxiong Prefecture. Of pure nature, he traveled extensively from a young age. Though he had diligently practiced Zen for a long time, he had not yet achieved complete enlightenment. Hearing that Zen Master Nanquan (Nanquan) was at Jicui Hermitage in Huangbo, he went to rely on him. One day, after sitting in meditation, (Daoyuan Zen Master) descended from his seat and heard two monks discussing the karma of Baizhang's wild fox. One monk said, 'Even if one is not ignorant of cause and effect, one still cannot escape the body of a wild fox.' Another monk responded, 'If one does not fall into cause and effect, how could one ever fall into the body of a wild fox?' Hearing these words, (Daoyuan) Zen Master was startled and found them extraordinary. Unconsciously, he rose and walked, going up to the hermitage and crossing the stream, and suddenly he had a great enlightenment. Meeting Nangong (Nangong), he recounted the event, and before he finished, tears streamed down his face. Nangong told him to sleep well on the attendant's bed. Suddenly, he arose and composed a verse: 'Not falling, not ignorant of cause and effect; monks and laity are originally without taboos. A man's spirit is like a king; why accept being hidden in a bag and covered? A single staff allows free rein; the wild fox jumps into the golden-haired team.' Seeing this verse, Nangong laughed for a long time. He also composed the 'Wind and Flag Verse': 'It is not the wind, nor is it the flag; white clouds still cover the green mountains. As the years pass, I grow old and weak; stealing a little leisure from the midst of busyness.' Zen Master Zhenjing Wen (Zhenjing Wen, Zen Master) greatly praised him, considering his sharp wit no less than that of Ying Shaowu (Ying Shaowu) in his prime. He once personally wrote these two verses. In his later years, the Zen master lived at Yunfeng Temple on (Da)yu (Ridge).

福州延慶洪準禪師桂林人。久從南禪師游。天資純謹未嘗忤物。聞人之善如出諸己。喜氣津津生眉宇間。聞人之惡必合掌扣空若自追悔者。見者莫不笑之。而師真誠始終一如。出世延慶。暮年謝院事寓跡寒溪寺。壽已逾八十矣。日夕無他營為。眠食之餘惟吟梵音贊觀世音而已。臨終時門人弟子皆赴檀越供。惟一僕伕在。師攜磬坐土地祠前。誦孔雀經一遍告別即歸。安坐瞑目而逝。三日不傾。鄉民來觀者如堵。師忽開目而笑使坐于地。有頃門弟子還。師呼立其右握手。如炊熟久視之寂然去矣。神色不變頰紅如生。道俗塑其像龕之。

南嶽勝業惟亨禪師。僧問。學人乍入叢林乞師指示。師曰。欲行千里一步為初。僧云。十二時中如何履踐。師曰。白雲無心青天有日。示眾曰。有利無利莫離行市。王老師賣身即不問。且道廬陵米有人酬價么。若無人老僧自賣自買去。良久曰。東行不見西行利。以拄杖卓一下。

桂州登雲山超乃禪師。僧問。未審云如何登。師曰。楖𣗖橫擔不顧人。僧云。山高巇險如何上。師曰。直往千峰萬峰去。僧云。便是為人處也無。師曰。看腳下。僧云。謝師指示。師曰險。復曰。登雲山大巇險。良久曰。山僧今日平地上吃交。下座。

黃檗積翠永庵主示眾曰。山僧住此庵來無禪可說

【現代漢語翻譯】現代漢語譯本：福州延慶洪準禪師（Hongzhun, Yanqing Monastery, Fuzhou），是桂林人。他長期跟隨南禪師（Nanchanshi）遊學。天性純樸謹慎，從未與人發生衝突。聽到別人做了好事，就像是自己做的一樣高興，喜悅之情洋溢在眉宇之間。聽到別人做了壞事，必定合掌向天空叩拜，好像在自我反省一樣。見到他的人沒有不笑話他的，而洪準禪師始終如一，真誠待人。後來他出任延慶寺住持。晚年辭去寺院事務，隱居在寒溪寺。壽命已經超過八十歲。每天早晚沒有其他的營求，除了睡覺吃飯之外，只是吟唱梵音，讚頌觀世音菩薩。臨終時，門人弟子都去參加檀越（Tan Yue，施主）的供養，只有一位僕人在身邊。洪準禪師拿著磬，坐在土地祠前，誦讀《孔雀經》一遍，告別后就回到寺中。安詳地坐著，閉上眼睛去世了。三天身體沒有傾斜。鄉民前來觀看的人很多。洪準禪師忽然睜開眼睛笑了，讓僕人扶他坐在地上。過了一會兒，門人弟子回來了。洪準禪師呼喚他們站在右邊，握著他們的手，好像做飯熟了很久一樣，然後寂然離去。神色沒有改變，臉頰紅潤如同活著一樣。道士和百姓為他塑造了雕像，供奉在佛龕中。

南嶽勝業惟亨禪師（Weiheng, Shengye Monastery, Nanyue）。有僧人問：『學人剛入叢林，請師父指示。』禪師說：『想要走千里路，第一步是開始。』僧人說：『十二時辰中如何踐行？』禪師說：『白雲無心，青天有日。』禪師開示大眾說：『有利無利，不要離開市場。王老師賣身的事情暫且不問，且說廬陵米有沒有人出價？如果沒有人，老僧就自己賣自己買去。』良久，禪師說：『向東走看不見向西走的利益。』用拄杖敲了一下。

桂州登雲山超乃禪師（Chao Nai, Dengyun Mountain, Guizhou）。有僧人問：『不知云如何才能登上？』禪師說：『拄著楖𣗖（zhé lí，一種手杖）橫著走，不顧別人。』僧人說：『山高路險，如何才能上去？』禪師說：『直接往千峰萬峰走去。』僧人說：『這就是為人處世之道嗎？』禪師說：『看腳下。』僧人說：『謝謝師父指示。』禪師說：『危險。』又說：『登雲山，大路崎嶇險峻。』良久，禪師說：『山僧今天在平地上摔跤。』說完下座。

黃檗積翠永庵主（Yong An, Huangbo Jicui）開示大眾說：『山僧住在這庵里以來，沒有什麼禪可以說的。』

【English Translation】 English version: Zen Master Hongzhun of Yanqing Monastery in Fuzhou was a native of Guilin. He followed Zen Master Nan for a long time. He was pure and cautious by nature and never offended anyone. Hearing of others' good deeds, he was as happy as if he had done them himself, and his joy was evident in his eyebrows. Hearing of others' bad deeds, he would put his palms together and bow to the sky as if he were regretting them himself. Those who saw him could not help but laugh at him, but Zen Master Hongzhun was always sincere. Later, he became the abbot of Yanqing Monastery. In his later years, he resigned from the monastery affairs and lived in seclusion at Hanxi Temple. He lived to be over eighty years old. He had no other pursuits day and night, and besides sleeping and eating, he only chanted Sanskrit and praised Guanshiyin (Avalokiteśvara) Bodhisattva. When he was about to die, his disciples all went to attend the offerings of Tan Yue (patrons), and only one servant was by his side. Zen Master Hongzhun took a chime and sat in front of the Land God Shrine, recited the Peacock Sutra once, said goodbye, and returned to the temple. He sat peacefully, closed his eyes, and passed away. His body did not tilt for three days. Many villagers came to see him. Zen Master Hongzhun suddenly opened his eyes and smiled, asking the servant to help him sit on the ground. After a while, his disciples returned. Zen Master Hongzhun called them to stand on his right, shook their hands, as if the rice was cooked for a long time, and then quietly left. His expression did not change, and his cheeks were as red as if he were alive. Taoists and common people sculpted his statue and enshrined it in a niche.

Zen Master Weiheng of Shengye Monastery in Nanyue. A monk asked: 'This student has just entered the Sangha, please give me some guidance.' The Zen Master said: 'To travel a thousand miles, the first step is the beginning.' The monk said: 'How should I practice in the twelve hours?' The Zen Master said: 'White clouds have no mind, the blue sky has the sun.' The Zen Master instructed the assembly: 'Whether there is profit or not, do not leave the marketplace. The matter of Teacher Wang selling himself is not to be asked for now, but is there anyone offering a price for the rice of Luling? If not, this old monk will sell and buy it himself.' After a long time, the Zen Master said: 'Going east does not see the benefit of going west.' He struck the ground once with his staff.

Zen Master Chao Nai of Dengyun Mountain in Guizhou. A monk asked: 'I don't know how to climb the clouds?' The Zen Master said: 'Carrying a zhé lí (a type of cane) horizontally, not caring about others.' The monk said: 'The mountain is high and the road is dangerous, how can I get up?' The Zen Master said: 'Go straight to the thousands and ten thousands of peaks.' The monk said: 'Is this the way to deal with people?' The Zen Master said: 'Look at your feet.' The monk said: 'Thank you for your guidance.' The Zen Master said: 'Dangerous.' He also said: 'Dengyun Mountain, the road is rugged and dangerous.' After a long time, the Zen Master said: 'This mountain monk fell on flat ground today.' After speaking, he stepped down from the seat.

Abbot Yong An of Huangbo Jicui instructed the assembly: 'Since this mountain monk has lived in this hermitage, there is no Zen to speak of.'

無法可傳。亦無差異珍寶。只收得續火柴頭一個。留與後人。令他煙焰不絕火光長明。遂以拂子擲下。時有僧就地拈來向口邊吹一吹。師便喝曰。誰知續火柴。頭從這漢邊。煙消火滅去。便拂袖歸庵。僧吐舌。又嘗問僧審奇汝久不見何所為。奇云。見偉藏主有個安樂處。師曰。試舉似我。寄因敘其所得。師曰。汝是偉未是。奇莫測。歸以語偉。偉大笑云。汝非永不非也。奇走積翠質之於南公。南亦大笑。師聞之作偈曰。明暗相參殺活機。大人境界普賢知。同條生不同條死。笑倒庵中老古錐。

舒州宿松縣靈隱德滋山主。蜀人。住院二十年。每日獨自上堂曰。朝朝相似日日一般。只這便是更莫別求。元豐六年十月四日昇堂集眾。良久曰。會么。眾無語。師儼然而逝。

江州東林興龍寺常總禪師。延平施氏子。久依黃龍密授大法決旨。出住泐潭次遷東林。皆符讖記。僧問。乾坤之內宇宙之間中有一寶秘在形山。如何是寶。師曰。白月現黑月隱。曰非但聞名今日親見。師曰。且道寶在甚麼處。曰古殿戶開光燦爛。白蓮池畔社中人。師曰。別寶還他碧眼胡。又僧出衆提起坐具曰。請師答話。師曰。放下著。僧又作展勢。師曰收。曰昔年尋劍客今朝遇作家。師曰。這裡是甚麼所在。僧便喝。師曰。喝老僧那。僧又喝

【現代漢語翻譯】現代漢語譯本：沒有固定的法可以傳授，也沒有特殊的珍寶可以給予。我只得到一根續火柴頭，留給後人，讓他們煙焰不絕，火光長明。於是，禪師將拂塵擲下。當時有個僧人就地撿起，向嘴邊吹了吹。禪師便呵斥道：『誰知道續火柴頭，是從這漢邊，煙消火滅去的？』說完便拂袖回到庵中。僧人吐了吐舌頭。禪師又曾問僧人審奇：『你很久不見，在做什麼？』審奇說：『見到偉藏主有個安樂處。』禪師說：『試著說給我聽聽。』審奇敘述了他所領悟的。禪師說：『你是偉，還不是偉。』審奇莫測高深。回去后把這話告訴了偉藏主。偉藏主大笑著說：『你非永，不非永啊。』審奇跑到積翠山，把這話告訴了南公。南公也大笑起來。禪師聽了之後，作偈說：『明暗相參，殺活機。大人境界，普賢（Samantabhadra）知。同條生，不同條死。笑倒庵中老古錐。』

舒州宿松縣靈隱寺的德滋禪師，是四川人。在寺里住了二十年，每天獨自上堂說法：『朝朝相似，日日一般，只這便是，更莫別求。』元豐六年十月四日，升堂聚集眾人。良久，說：『會么？』眾人無語。禪師安詳地圓寂了。

江州東林興龍寺的常總禪師，是延平人施氏之子。長期依止黃龍禪師，秘密接受大法要旨。後來出任泐潭寺住持，接著又遷到東林寺，都符合之前的預言。有僧人問：『乾坤之內，宇宙之間，中有一寶，秘在形山（山名）。如何是寶？』禪師說：『白月現，黑月隱。』僧人說：『非但聞名，今日親見。』禪師說：『且道寶在甚麼處？』僧人說：『古殿戶開光燦爛，白蓮池畔社中人。』禪師說：『別寶還他碧眼胡。』又有僧人從人群中走出，提起坐具說：『請師答話。』禪師說：『放下著。』僧人又作出展開的姿勢。禪師說：『收。』僧人說：『昔年尋劍客，今朝遇作家。』禪師說：『這裡是甚麼所在？』僧人便喝了一聲。禪師說：『喝老僧那？』僧人又喝了一聲。

【English Translation】 English version: There is no fixed Dharma to transmit, nor are there any special treasures to give. I only obtained a continuation of the fire match head, left to future generations, so that their smoke and flames will not be extinguished, and the fire will shine brightly. Thereupon, the Zen master threw down the whisk. At that time, a monk picked it up from the ground and blew on it near his mouth. The Zen master then scolded: 'Who knows that the continuation of the fire match head, from this Han side, the smoke disappeared and the fire went out?' After saying that, he flicked his sleeves and returned to the hermitage. The monk stuck out his tongue. The Zen master once asked the monk Shenqi: 'You haven't been seen for a long time, what are you doing?' Shenqi said: 'I saw that Abbot Wei has a place of peace and happiness.' The Zen master said: 'Try to tell me about it.' Shenqi narrated what he had realized. The Zen master said: 'You are Wei, or not Wei.' Shenqi was unfathomable. After returning, he told Abbot Wei about this. Abbot Wei laughed and said: 'You are not Yong, not not Yong.' Shenqi ran to Jicui Mountain and told Nangong about this. Nangong also laughed loudly. After hearing this, the Zen master composed a verse: 'Light and darkness intermingle, the mechanism of killing and life. The realm of great people, Samantabhadra (普賢) knows. Born on the same branch, die on different branches. Laughing, the old ancient awl in the hermitage falls down.'

Zen Master Dezi of Lingyin Temple in Susong County, Shuzhou, was a native of Sichuan. He lived in the temple for twenty years, and every day he went to the hall alone to preach: 'Morning after morning is similar, day after day is the same, only this is it, don't seek anything else.' On the fourth day of the tenth month of the sixth year of Yuanfeng, he ascended the hall and gathered the crowd. After a long time, he said: 'Do you understand?' The crowd was silent. The Zen master passed away peacefully.

Zen Master Changzong of Xinglong Temple in Donglin, Jiangzhou, was the son of the Shi family of Yanping. He relied on Zen Master Huanglong for a long time and secretly received the essence of the Great Dharma. Later, he took over as abbot of Letan Temple, and then moved to Donglin Temple, all in accordance with previous prophecies. A monk asked: 'Within the universe, between heaven and earth, there is a treasure hidden in Mount Xing (形山, mountain name). What is the treasure?' The Zen master said: 'The white moon appears, the black moon hides.' The monk said: 'Not only have I heard of it, but today I have seen it myself.' The Zen master said: 'Then tell me, where is the treasure?' The monk said: 'The ancient hall door opens with brilliant light, the people in the community by the White Lotus Pond.' The Zen master said: 'Give the other treasure back to the blue-eyed barbarian.' Another monk came out from the crowd, picked up the sitting cloth and said: 'Please, Master, answer the question.' The Zen master said: 'Put it down.' The monk then made an unfolding gesture. The Zen master said: 'Withdraw.' The monk said: 'In the past years I searched for a swordsman, today I meet a writer.' The Zen master said: 'What place is this?' The monk then shouted. The Zen master said: 'Are you shouting at the old monk?' The monk shouted again.

。師曰。放過又爭得便打。上堂。乾坤大地常演圓音。日月星辰每談實相。翻憶先黃龍道秋雨淋漓連宵徹曙。點點無弘不落別處。復云。滴穿汝眼睛浸爛汝鼻孔。東林則不然。終歸大海作波濤。擊禪床下座。上堂。老盧不識字頓明佛意。佛意離文墨故。白兆不識書圓悟宗乘。宗乘非言詮故。如此老婆心分明入泥水。今時人猶尚把橋柱澡洗把纜放船。良久曰。爭怪得老僧。

金陵保寧寺圓璣禪師。福州林氏子。僧問。生死到來如何迴避。師曰。堂中瞌睡寮里抽解。曰便恁么時如何。師曰。須知有轉身一路。曰如何是轉身一路。師曰。傾出爾腦髓拽脫爾鼻孔。曰便從今日無疑去也。師曰作么生會。曰但知行好事不用問前程。師曰。須是恁么。上堂。道源不遠性海非遙。但向己求莫從他覓。古人恁么說話。大似認奴作郎指鹿為馬。若是翠巖即不然也。不向己求亦不從他覓。何故雙眉本來自橫。鼻孔本來自直。直饒說得天花亂墜頑石點頭。算來多虛不如少實。且道如何是少實底事。良久曰。冬瓜直儱侗。瓠子曲彎彎。上堂。春雨微微百事皆宜。禾苗發秀蔬菜得時。阿難如合掌迦葉亦攢眉。直饒靈山會上拈花微笑。算來猶涉離微。爭似三家村裡老翁深耕淺種各知其時。有事當面便說。誰管瞬目揚眉。更有一般奇特事。末後

【現代漢語翻譯】現代漢語譯本：師父說：『放過一著，又怎能輕易打下去？』（師父）上堂說法：『乾坤大地時常演說圓滿的音聲，日月星辰無不談論真實的相狀。』回想起先師黃龍（黃龍慧南禪師）的教誨，秋雨淋漓，連夜徹曉，點點雨滴無不弘深，沒有落在別處。又說：『滴穿你的眼睛，浸爛你的鼻孔。』東林（東林常總禪師）卻不是這樣，（他的教誨）終歸大海化作波濤。（師父）擊禪床下座。（師父）上堂說法：『老盧（六祖慧能）不識字，卻頓悟佛意，因為佛意本就遠離文字。白兆（白兆山海禪師）不識書，卻圓滿領悟宗乘，因為宗乘並非言語所能詮釋。』如此婆婆媽媽的心，分明是陷入泥水中。如今的人，還像把橋柱當澡盆洗，把纜繩放出去行船。良久，（師父）說：『也難怪老僧我了。』

金陵保寧寺圓璣禪師，是福州林氏之子。有僧人問：『生死到來時，如何迴避？』師父說：『在禪堂里打瞌睡，在寮房裡大小便。』（僧人）說：『即便如此，又該如何？』師父說：『須知還有轉身的一條路。』（僧人）說：『如何是轉身的一條路？』師父說：『傾倒出你的腦髓，拽脫你的鼻孔。』（僧人）說：『從今天起，我就不再懷疑了。』師父說：『你作何理解？』（僧人）說：『只要知道做好事，不用問前程。』師父說：『必須是這樣。』（師父）上堂說法：『道源不遠，性海非遙，只要向自己求索，不要從他人尋覓。』古人這樣說話，很像是認奴作郎，指鹿為馬。若是翠巖（翠巖令參禪師），就不是這樣了。不向自己求索，也不從他人尋覓。為何？雙眉本來就是橫著的，鼻孔本來就是直的。縱然說得天花亂墜，頑石點頭，算來多虛不如少實。那麼，什麼是少實的事情呢？良久，（師父）說：『冬瓜直愣愣，瓠子曲彎彎。』（師父）上堂說法：『春雨微微，百事皆宜，禾苗發秀，蔬菜得時。』阿難（阿難尊者）如果合掌，迦葉（摩訶迦葉尊者）也會攢眉。縱然靈山會上拈花微笑，算來還涉嫌細微的差別。怎比得上三家村裡的老翁，深耕淺種，各自知道時節。有事當面就說，誰管你眨眼揚眉。更有一般奇特事，最後（又如何呢？）

【English Translation】 English version: The Master said, 'If you let it go, how can you easily strike?' The Master ascended the hall and said, 'The universe and the great earth constantly expound the perfect sound. The sun, moon, and stars always discuss the true form.' Recalling the teachings of the late Huanglong (Zen Master Huanglong Huinan), the autumn rain poured down, continuing through the night until dawn. Every drop was profoundly deep, not falling elsewhere. He also said, 'Drip through your eyes, soak and rot your nostrils.' Donglin (Zen Master Donglin Changzong) is not like this; (his teachings) ultimately return to the great sea, transforming into waves. (The Master) struck the Zen platform and descended. The Master ascended the hall and said, 'Old Lu (Hui Neng, the Sixth Patriarch) was illiterate but suddenly understood the Buddha's intent because the Buddha's intent is inherently separate from words. Baizhao (Zen Master Baizhao Shan Hai) did not know books but fully comprehended the lineage of the school because the lineage is not something that can be explained by language.' Such a grandmotherly heart is clearly sinking into the mud. People nowadays are still like washing bridge pillars as if they were bathtubs and letting go of the mooring rope to sail a boat. After a long while, (the Master) said, 'No wonder this old monk is like this.'

Zen Master Yuanji of Baoning Temple in Jinling was a son of the Lin family in Fuzhou. A monk asked, 'When birth and death arrive, how can one avoid them?' The Master said, 'Sleeping in the meditation hall, relieving oneself in the monks' quarters.' (The monk) said, 'Even so, what should one do?' The Master said, 'You must know there is a path for turning around.' (The monk) said, 'What is the path for turning around?' The Master said, 'Pour out your brains, tear off your nostrils.' (The monk) said, 'From today on, I will have no more doubts.' The Master said, 'How do you understand it?' (The monk) said, 'Just know to do good deeds, no need to ask about the future.' The Master said, 'It must be so.' The Master ascended the hall and said, 'The source of the Way is not far, the sea of nature is not distant. Just seek within yourself, do not search from others.' The ancients spoke like this, much like mistaking a servant for a master, pointing at a deer and calling it a horse. If it were Cuiyan (Zen Master Cuiyan Lingcan), it would not be like this. Do not seek within yourself, nor search from others. Why? The eyebrows are inherently horizontal, the nostrils are inherently straight. Even if you speak of heavenly flowers falling in profusion, causing stubborn rocks to nod, it amounts to more emptiness than a little reality. So, what is a matter of little reality? After a long while, (the Master) said, 'The winter melon is straight and dull, the bottle gourd is curved and winding.' The Master ascended the hall and said, 'The spring rain is gentle, everything is suitable, the rice seedlings sprout, the vegetables are in season.' If Ananda (Venerable Ananda) joins his palms, Kashyapa (Mahakashyapa) will also knit his brows. Even if the Buddha smiles while holding up a flower at the Vulture Peak assembly, it still involves subtle differences. How can it compare to the old man in the Three Families Village, plowing deeply and sowing shallowly, each knowing the time. If there is something to say, say it face to face, who cares if you blink or raise your eyebrows. There is even more extraordinary matter, in the end (what then?)

一著更須知。擊拂子下座。上堂。廣尋文義鏡里求形。息念觀空水中捉月。單傳心印特地多端。德山臨濟枉用工夫。石鞏子湖翻成特地。若是保寧總不恁么。但自隨緣飲啄。一切尋常深遁白雲。甘為無學之者。敢問諸人。保寧畢竟尋何報答四恩三有。良久曰。愁人莫向愁人說。說向愁人愁殺人。師示寂阇維有終不壞者。二糝以五色舍利塔于雨花臺之左。

南康軍云居元祐禪師。姓王氏信州上饒人。年十三師事博山承天沙門齊晟。二十四得度具戒。時南禪師在黃檗。即往依之十餘年。南歿去游湘中。廬于衡岳馬祖故基。衲子追隨聲重荊楚間。謝師直守潭州欲禪道林盡禮致師為第一世。師欣然肯來。道林峰房蟻穴間見峰巒層出。像設之多冠于湘西。師夷廓之為虛堂為禪室。以會四海之學者。役夫不敢壞像設。師自鋤棄諸江曰。昔本不成今安得壞。吾法尚無凡情。況存聖解乎。六年而殿閣崇成。棄之去游廬山。南康太守陸公畤請住玉澗寺。徐王聞其名奏賜紫方袍。師作偈辭之曰。為僧六十鬢先華。無補空門愧出家。愿乞封回禮部牒。免辜盧老衲袈裟。人問其故。師曰。人主之恩而王公之施。非敢辭以近名也。但以法本等耳。昔惠滿不受宿請云。天下無僧乃受汝供。滿何人哉。王安上者荊公之弟問法于師。以云居延之。

【現代漢語翻譯】現代漢語譯本：進一步需要知道的是什麼。住持用拂子擊打禪床後走下座位。上堂說法時說，廣泛地尋找文字的意義，就像在鏡子里尋找形體；停止念頭去觀空，就像在水中捕捉月亮。如果說單單傳授心印，那就特別地多此一舉了。德山宣鑒（Deshan Xuanjian）和臨濟義玄（Linji Yixuan）白白浪費了功夫。石鞏慧藏（Shigong Huizang）和子湖利蹤（Zihu Lizong）反而弄巧成拙。如果是保寧仁勇（Baoning Renyong），總不會這樣做。只是順其自然地飲食起居，一切都平平常常，深深地隱遁在白雲之中，甘心做一個沒有學問的人。請問各位，保寧仁勇究竟用什麼來報答四恩（父母恩、眾生恩、國土恩、三寶恩）和三有（欲有、色有、無色有）呢？停頓了很久，說：『不要向愁苦的人傾訴你的愁苦，傾訴了只會讓愁苦的人更加愁苦。』住持圓寂后，火化後有遺體沒有燒壞。將剩下的骨灰和五色舍利建塔于雨花臺的左側。

南康軍云居山元祐禪師（Yunju Yuanyou），俗姓王，是信州上饒人。十三歲時拜博山承天寺的沙門齊晟（Qisheng）為師。二十四歲時剃度受具足戒。當時南禪師在黃檗山，他就前去依止了十多年。南禪師去世后，他遊歷湘中，在衡岳馬祖道一（Mazu Daoyi）的故居隱居。僧人追隨他，聲名在荊楚一帶很盛。謝師直（Xie Shizhi）鎮守潭州時，想振興道林寺，以最高的禮節邀請禪師擔任第一世住持。禪師欣然答應前來。道林寺山峰的房屋和螞蟻洞之間，可見層層疊疊的山巒，佛像之多冠絕湘西。禪師剷平擴建，建為虛堂作為禪室，用來會見四海的學者。工人們不敢毀壞佛像，禪師親自用鋤頭將佛像丟棄到江中，說：『過去本來就沒有成就，現在又怎麼會有毀壞呢？我的佛法尚且沒有凡夫的情執，何況還存有聖人的見解呢？』六年之後，殿閣建成，禪師離去遊歷廬山。南康太守陸公畤（Lu Gongzhi）請他住持玉澗寺。徐王（Xu Wang）聽說了他的名聲，上奏朝廷賜予他紫色的方袍。禪師作偈辭謝說：『做和尚六十歲，鬢髮已經花白，沒有為佛門做出什麼貢獻，慚愧出了家。希望退回禮部的敕牒，免得辜負了我這個老和尚的袈裟。』人們問他原因，禪師說：『這是人主的恩典和王公的施捨，我並非爲了沽名釣譽才推辭。只是因為佛法本來就是平等的。』過去惠滿禪師不接受住宿的邀請，說：『天下沒有僧人的時候，我才接受你的供養。』惠滿禪師是什麼人呢？王安上（Wang Anshang），也就是王安石的弟弟，向禪師請教佛法，禪師就留在云居山接引他。

【English Translation】 English version: What more needs to be known? The abbot struck the meditation platform with his whisk and descended from his seat. Ascending the hall, he said: 'Extensively seeking meaning in texts is like seeking a form in a mirror. Ceasing thoughts to contemplate emptiness is like trying to grasp the moon in water. Singly transmitting the mind-seal is especially redundant. Deshan Xuanjian and Linji Yixuan wasted their efforts in vain. Shigong Huizang and Zihu Lizong turned it into something particularly awkward. If it were Baoning Renyong, he would never do it this way. Just follow conditions in eating and drinking, everything is ordinary, deeply hidden in the white clouds, willing to be an unlearned one. I dare to ask you all, what does Baoning Renyong ultimately use to repay the Four Debts (the debt to parents, the debt to sentient beings, the debt to the country, and the debt to the Three Jewels) and the Three Realms of Existence (the Desire Realm, the Form Realm, and the Formless Realm)?' After a long pause, he said: 'Do not tell your sorrows to a sorrowful person, telling them will only make the sorrowful person even more sorrowful.' After the abbot passed away, his body remained intact after cremation. His remaining ashes and five-colored relics were used to build a pagoda to the left of Yuhua Terrace.

Zen Master Yuanyou of Yunju Mountain in Nankang Prefecture (Yunju Yuanyou), whose lay surname was Wang, was a native of Shangrao in Xinzhou. At the age of thirteen, he became a disciple of the Shramana Qisheng (Qisheng) of Boshan Chengtian Temple. At the age of twenty-four, he was ordained and received the full precepts. At that time, Zen Master Nan was at Huangbo Mountain, and he went to rely on him for more than ten years. After Zen Master Nan passed away, he traveled to Xiangzhong and lived in seclusion at the former residence of Mazu Daoyi (Mazu Daoyi) on Hengyue Mountain. Monks followed him, and his reputation was very prominent in the Jingchu area. Xie Shizhi (Xie Shizhi), who was guarding Tanzhou, wanted to revitalize Daolin Temple and invited the Zen Master with the highest courtesy to serve as the first abbot. The Zen Master gladly agreed to come. Between the mountain peaks' houses and ant nests of Daolin Temple, layers of mountains could be seen, and the number of Buddha statues surpassed all others in western Hunan. The Zen Master leveled and expanded it, building a 'Hall of Emptiness' as a meditation room to meet scholars from all over the world. The workers did not dare to destroy the Buddha statues, and the Zen Master personally used a hoe to discard the Buddha statues into the river, saying: 'In the past, there was originally no achievement, so how can there be destruction now? My Dharma still has no mundane attachments, let alone the existence of saintly interpretations?' After six years, the halls and pavilions were completed, and the Zen Master left to travel to Lushan Mountain. Lu Gongzhi (Lu Gongzhi), the prefect of Nankang, invited him to reside at Yujian Temple. Xu Wang (Xu Wang) heard of his reputation and memorialized the court to bestow upon him a purple robe. The Zen Master composed a verse to decline it, saying: 'Having been a monk for sixty years, my temples have already turned white, I have not made any contributions to the Buddhist community, and I am ashamed to have left home. I wish to return the edict to the Ministry of Rites, so as not to fail this old monk's robe.' People asked him the reason, and the Zen Master said: 'This is the grace of the ruler and the charity of the princes, and I am not declining it in order to seek fame. It is only because the Dharma is originally equal.' In the past, Zen Master Huiman did not accept invitations to stay overnight, saying: 'Only when there are no monks in the world will I accept your offerings.' What kind of person was Zen Master Huiman? Wang Anshang (Wang Anshang), who was Wang Anshi's younger brother, asked the Zen Master about the Dharma, and the Zen Master stayed at Yunju Mountain to guide him.

師欣然應之曰。當攜此骨歸葬峰頂耳。登輿而去。師初開堂。問答罷乃曰。新啟法筵人天會集。稀逢難遇正在此時。還更有乘時適變底衲僧么。出來與汝證據。良久曰。不出頭者是好手。雖然如是道林今日已向平地上吃交了也。賴遇金粟大士有不二法門放一線道。道林方解開布袋頭。足可以施展家風。向無佛處稱尊。便乃指點三界目視四維。偃仰堯天高歌舜日。舉音王調唱菩薩蠻。奏沒絃琴含太古意。當是時文殊休惆悵。普賢謾沉吟。任是千聖出頭來異口同音。也不消一劄。久立珍重。上堂。月色和云白。松聲帶露寒。好個真訊息。憑君仔細看。黃龍先師和身放倒。還有人扶得起么。祖禰不了殃及兒孫。擊禪床下座。又示眾曰。一切聲是佛聲。以拂子擊禪床曰。梵音深遠令人樂聞。又曰。一切色是佛色。乃拈起拂子曰。今佛放光明助發實相義。已到之者頂載奉行。未到之者應如是知如是信。擊禪床下座。師于壬申年七月七日夜子時方丈敷坐。謂大眾曰。三處住持不傳一法。火風聚散物理常情。吾滅后不得隨世俗厚葬缞绖哭泣。當稟我佛西天竺法火化歸塔。遂說偈曰。今年六十六。三處因緣足。夜半火燒山。跳入火中浴。言畢示寂。阇維得五色舍利。塔建於云居山。師清臞發白不剪。風度英特。說法好譏呵諸方。雅自稱

王祐上坐云。

報本慧元禪師。潮州倪氏。垂髫凜然如老成人。群兒戲於前袖手趺坐而已。父母商略云。兒材如此豈堪世用。令事佛僧乃可耳。師聞之即矍然起拜。遂依城南精舍誦法華經。年十九剃髮受具。遊方至京師寓止華嚴。有圓明法師者。見而異之云。上人齒少從何至此所求何事。曰慧元從南海來無他求惟求佛法。圓明笑云。王城聲利捷徑酒色樊籠橫目爭奪日有萬端。寧有佛法乎。佛法盡在南方也。師乃自洛京游襄漢遍歷名山。所至親近知識。然俱無解悟。治平二年春至黃龍。時南新自積翠來龍象四集。師每坐下板。輒自引手反覆視之曰。寧有道理而云似佛手。知吾家潮陽。而乃復問。生緣何處乎。一日頓悟盡釋所疑遂發去。熙寧元年入吳。開法于吳江壽聖寺。遣僧造黃龍投法嗣書。南視其名謂專使。吾偶忘此僧。書未欲開。可令親來見老僧。專使反命。師即日腰包而來至豫章。而南已圓寂因留嘆息。適晦堂老人出城相會。與師語大奇之。深恨老師不及見。留逾月乃復還吳中。道俗師尊之。又延住崑山慧嚴院十年。嘗夜舟歸自霅川。寇劫舟白刃交錯。舟人驚怖不知所出。師安坐徐曰。錢帛皆施汝。人命不可害也。盜既去。至旦人來視舟意師死矣。而貌和神凝如常日。其臨生死禍福能脫然無累如此。元祐四

【現代漢語翻譯】現代漢語譯本：王祐上座說道。

報本慧元禪師（報本慧元禪師）：是潮州倪氏人。年幼時就顯得與衆不同，像個老成人一樣。一群孩子在他面前玩耍，他只是袖著手，盤腿坐著。他的父母商量說：『這孩子資質如此，恐怕不適合在世俗中發展，讓他去當和尚或許可以。』慧元禪師聽到這話，立刻起身拜謝。於是就到城南的精舍誦讀《法華經》。十九歲時剃度受戒。後來遊歷四方，到了京師，住在華嚴寺。有一位圓明法師見到他，覺得他很特別，問道：『上人年紀輕輕，從哪裡來？到這裡想要求什麼？』慧元禪師回答說：『慧元從南海來，沒有別的要求，只想求佛法。』圓明法師笑著說：『王城裡到處是追逐名利的捷徑，酒色是束縛人的牢籠，人們橫眉怒目，爭奪不休，每天都有無數的煩惱。哪裡有什麼佛法呢？佛法都在南方啊。』於是慧元禪師就從洛陽、京都遊歷到襄陽、漢陽，走遍了名山大川，親近了很多有學識的人，但都沒有得到開悟。

治平二年春天，慧元禪師來到黃龍山。當時，南禪師（黃龍慧南禪師）剛從積翠庵來到這裡，四方龍象彙集。慧元禪師每次坐下，總是拿起自己的手反覆觀看，說：『難道這裡面有什麼道理，說它像佛手？明明知道我是潮陽人，卻還要問我生在哪裡？』有一天，他突然頓悟，所有的疑惑都消除了，於是就離開了。

熙寧元年，慧元禪師來到吳地，在吳江的壽聖寺開壇講法。他派僧人去黃龍山，送上請求成為南禪師法嗣的書信。南禪師看到他的名字，以為是專門的使者，說：『我一時忘記了這位僧人，書信暫時不打開，讓他親自來見老僧。』使者回去稟報了慧元禪師。慧元禪師當天就收拾行裝來到豫章。但南禪師已經圓寂，慧元禪師因此嘆息不已。恰好晦堂老人（黃龍悟新）出城與他相會，與慧元禪師交談后，覺得他非常了不起，深恨自己的老師沒能見到他。慧元禪師在那裡住了一個多月，然後返回吳中。當地的道士和百姓都非常尊敬他。後來又被邀請到崑山的慧嚴院住了十年。曾經有一次，他晚上乘船從霅川返回，遇到了強盜劫船，刀光劍影交錯。船上的人都驚恐萬分，不知所措。慧元禪師安然地坐在那裡，慢慢地說：『錢財都給你們，人命不可傷害。』強盜離開后，第二天人們來看船，以為慧元禪師已經死了。但他面色平和，神態安詳，和往常一樣。他面對生死禍福，能夠如此灑脫，沒有絲毫的牽掛。元祐四年（1089年）圓寂，享年六十八歲。

【English Translation】 English version: Wang You, in the high seat, said:

Chan Master Huìyuán of Bàoběn (Huìyuán of Bàoběn: Reporting Gratitude Huìyuán) was from the Ní family of Cháozhōu. Even as a child, he was remarkably mature, like an old man. When other children played in front of him, he would simply fold his hands and sit in the lotus position. His parents discussed, saying, 'This child's talent is such that he is unlikely to be useful in worldly affairs. It would be better to have him serve the Buddha as a monk.' Upon hearing this, Huìyuán immediately rose and bowed. He then went to the Jīngshè (Jīngshè: a quiet place for study or worship) south of the city to recite the Lotus Sūtra. At the age of nineteen, he shaved his head and received full ordination. He traveled to the capital city and stayed at Huáyán Temple. A Dharma Master Yuánmíng, seeing him, was surprised and asked, 'Venerable one, you are young. Where have you come from, and what do you seek?' Huìyuán replied, 'Huìyuán comes from the South Sea and seeks nothing other than the Buddha's Dharma.' Yuánmíng laughed and said, 'In the royal city, there are shortcuts to fame and profit, the cage of wine and women, and fierce competition with countless daily troubles. Where can you find the Buddha's Dharma? The Buddha's Dharma is entirely in the South.' Thereupon, Huìyuán traveled from Luoyang and Kyoto to Xiangyang and Hanyang, visiting famous mountains and rivers, and approaching many knowledgeable people, but he gained no enlightenment.

In the spring of the second year of Zhìpíng (Zhìpíng: Reign title of Emperor Yingzong of Song Dynasty, 1065-1067), Huìyuán came to Mount Huanglong. At that time, Chan Master Nán (Huanglong Huì Nán) had just arrived from Jīcuì Hermitage, and dragons and elephants gathered from all directions. Each time Huìyuán sat down, he would pick up his hand and examine it repeatedly, saying, 'Is there some principle here that says it resembles the Buddha's hand? Knowing that I am from Cháoyáng, why do you still ask where I was born?' One day, he suddenly had a moment of enlightenment, and all his doubts were dispelled, so he left.

In the first year of Xīníng (Xīníng: Reign title of Emperor Shenzong of Song Dynasty, 1068-1077), Huìyuán came to the Wu region and opened a Dharma assembly at Shòushèng Temple in Wujiang. He sent a monk to Mount Huanglong with a letter requesting to become a Dharma heir of Chan Master Nán. Chan Master Nán, seeing his name, thought he was a special envoy and said, 'I have temporarily forgotten this monk. The letter should not be opened for now. Have him come to see this old monk in person.' The envoy returned and reported to Huìyuán. Huìyuán packed his bags that day and came to Yùzhāng. But Chan Master Nán had already passed away, and Huìyuán sighed deeply. Coincidentally, Elder Huìtáng (Huanglong Wùxīn) came out of the city to meet him. After speaking with Huìyuán, he found him to be extraordinary and deeply regretted that his teacher had not been able to see him. Huìyuán stayed there for more than a month and then returned to the Wu region. The local Daoists and people respected him greatly. Later, he was invited to live at Huìyán Monastery in Kunshan for ten years. Once, he was returning by boat from Chuanchuan at night when robbers attacked the boat, with swords flashing. The boatmen were terrified and did not know what to do. Huìyuán sat calmly and slowly said, 'All the money and silk are yours, but do not harm human lives.' After the robbers left, people came to check the boat the next morning and thought Huìyuán had died. But his face was peaceful and his expression serene, as usual. He was able to detach himself from life, death, misfortune, and fortune without any attachment. In the fourth year of Yuányòu (Yuányòu: Reign title of Emperor Zhezong of Song Dynasty, 1089), he passed away at the age of sixty-eight.

年移住承天萬壽寺眾益盛。躬自持缽至湖州。湖人云。師到處為家。何苦獨愛姑蘇。固留不使還。蘇人聞之爭持杖捶嘩以入湖。云何為奪我邦善知識。政當見還。否則有死而已。師怡然不吝情去留曰。吾任緣耳。相守彌月。蘇人食盡乃去。竟為湖人所有。遂住報本禪院。六年十一月十六日昇坐說偈曰。五十五年夢幻身。東西南北孰為親。白雲散盡青山外。萬里秋空片月新。言訖而化。右司諫陳公瑩中在湖親見其事云。師為人孤硬風度甚高。威儀端重危坐終日。南禪師門弟子能軌跡其行藏者惟師而已遺言葬峴山之陽。門弟子元正問。何獨念峴山乎。師曰。他日可建寺。后三十年太師楚國公王黼追想師道。為請于朝賜謚證悟禪師。塔曰定應。有旨建顯化寺。歲度僧以奉香火雲。

楊州建隆昭慶禪師。泉州晉江林氏子也。示眾曰。始見新歲倏忽早是二月初一天氣和融。擬舉個時節因緣與諸人商量。卻被帝釋梵王在門外柳眼中努出頭來。先說偈言。嫋嫋飏輕絮。且逐風來去。相次走綿毬。休言道我絮。當時撞著阿修羅。把住云。任爾絮忽逢西風吹。渭水落葉滿長安。一句作么生道。於是帝釋縮頭入柳眼中。良久曰。參。

南康軍清隱潛庵清源禪師。豫章鄧氏子。上堂。寒風激水成冰。杲日照冰成水。冰水本自無情

。各各應時而至。世間萬物皆然。不用強生擬議。上堂。先師初事棲賢諟泐潭澄歷二十年。宗門奇奧經論玄要莫不貫穿。及因云峰指見慈明。則一字無用。遂設三關語以驗學者。而學者如葉公畫龍。龍現即怖。

吉州禾山德普禪師。生於綿州蒲氏。少尚氣節有卓識。見富樂山靜禪師。合爪作禮曰。此吾師也。靜與語奇之。攜歸山中陰察之。其作止類老頭陀。靜云。此子賦性豪縱不受控御。而能折節杵臼炊爨間。以事眾為務是為希有。年十八得度受具秀出講席。解唯識起信論。兩川無敢難詰者。號義虎。罪圭峰疏義多臆說摘其失處。誡學者不可信。老宿皆數之云。圭峰清涼國師所印。可汝敢雌黃。蚍蜉撼樹汝今是矣。師嘆曰。學者以名位惑久矣。清涼圭峰非有四目八臂也。奈何甘自退屈乎。乃出蜀至荊州金鑾。夜與一衲偶忘其名。衲見了山情庵主。師聞其飽參。問之曰經論何負禪宗。而長老多譏呵之耶。衲云。以其是識情義理思想邊量。非能發聖得道。脫有發聖得道者。皆藉之以為緣耳。儻不因自悟。唯經論是仗則能讀能知能見能解者。皆證聖成道去矣。寧尚與仆輩俯仰耶。唯以死語是所知障故。祖師西來也。如經言。一切眾生本來成佛。汝信之乎。對曰。世尊之語豈敢不信。衲云。既信矣則尚何區區遠來乎。對

【現代漢語翻譯】現代漢語譯本：各自應時而來，世間萬物都是這樣，不用勉強生出想法和議論。上堂說法時說，先師最初在棲賢諟泐潭澄處學習了二十年，宗門的精妙之處和經論的玄奧要義沒有不貫穿通曉的。等到因為云峰的指點見到了慈明，就覺得以前所學一字無用。於是設定了三關語來檢驗學人，但是學人就像葉公畫龍一樣，真龍一出現就害怕。

吉州禾山德普禪師，生於綿州蒲氏。年少時崇尚氣節，有卓越的見識。見到富樂山靜禪師，合掌作禮說：『這就是我的老師。』靜禪師與他交談，覺得他很奇特，帶他回山中暗中觀察他，他的舉止像個老修行。靜禪師說：『這孩子天性豪放不羈，難以控制，卻能委屈自己做舂米、做飯等雜事，以服務大眾為己任，這真是難得。』十八歲時剃度受戒，在講席中表現出色，講解《唯識論》、《起信論》，兩川沒有人敢於質疑他，號稱『義虎』。他認為圭峰的疏義有很多臆測之說，指出其中的錯誤，告誡學人不可相信。老修行們都責備他說：『圭峰是清涼國師所印可的，你竟然敢批評他，簡直是蚍蜉撼樹。』德普禪師嘆息道：『學人被名位迷惑很久了。清涼、圭峰並非有四隻眼睛八條胳膊，為什麼甘願自己退縮呢？』於是離開蜀地到了荊州金鑾，晚上與一位僧人（偶然忘記了他的名字）相遇。那位僧人見了山情庵主，德普禪師聽說他飽參禪理，就問他：『經論有什麼對不起禪宗的地方，而長老們大多譏諷呵斥它呢？』那位僧人說：『因為經論是識情義理，是思想的邊際衡量，不能啓發聖智，證得道果。即使有啓發聖智，證得道果的人，都是藉助經論作為一種因緣罷了。如果不依靠自己覺悟，只憑借經論，那麼能讀、能知、能見、能解的人，都證聖成道去了，哪裡還用得著和我們這些人一樣俯首聽命呢？只因爲死板的語言是所知障的緣故。祖師西來的時候也這樣說。正如經書所說：一切眾生本來成佛。你相信嗎？』德普禪師回答說：『世尊的話，我怎麼敢不相信呢？』那位僧人說：『既然相信了，那麼還區區地遠道而來做什麼呢？』

【English Translation】 English version: Each arrives in its due time. All things in the world are like this. There is no need to force thoughts or discussions. Ascending the hall, the former master initially studied at Qixian Shile Tan Cheng for twenty years. He thoroughly understood the wonders of the Zen school and the profound essentials of scriptures and treatises. When, due to Yunfeng's guidance, he met Ciming, he felt that everything he had learned was useless. Therefore, he set up three critical phrases to test students, but the students were like Lord Ye painting a dragon – terrified when the real dragon appeared.

Zen Master Depu of Heshan in Jizhou was born in the Pu family of Mianzhou. In his youth, he admired integrity and had remarkable insights. Upon seeing Zen Master Jing of Fuleshan, he joined his palms and bowed, saying, 'This is my teacher.' Jing spoke with him and found him extraordinary, so he took him back to the mountain and secretly observed him. His behavior resembled that of an old ascetic. Jing said, 'This child is naturally unrestrained and difficult to control, yet he can humble himself to do tasks like milling rice and cooking, serving the community as his duty. This is truly rare.' At the age of eighteen, he was ordained and excelled in lectures, explaining the Vijnaptimatrata-siddhi (Consciousness-only) and the Awakening of Faith treatises. No one in the two Sichuan regions dared to question him, and he was known as the 'Tiger of Doctrine'. He believed that Guifeng's commentaries contained many speculations, pointed out their errors, and warned students not to trust them. The senior monks all rebuked him, saying, 'Guifeng was endorsed by National Teacher Qingliang, how dare you criticize him? You are like an ant trying to shake a tree.' The master sighed and said, 'Students have long been deluded by fame and position. Qingliang and Guifeng do not have four eyes and eight arms. Why willingly shrink back?' Therefore, he left Sichuan and went to Jinluan in Jingzhou, where he met a monk one night (whose name he had forgotten). That monk had seen the master of Shanqing Hermitage. The master heard that he was well-versed in Zen principles, so he asked him, 'What have the scriptures and treatises done to offend the Zen school, that the elders mostly ridicule and scold them?' The monk said, 'Because they are based on emotional reasoning, intellectual principles, and the measurement of thought, they cannot inspire sage wisdom or attain enlightenment. Even if there are those who inspire sage wisdom and attain enlightenment, they only use the scriptures and treatises as a condition. If one does not rely on one's own awakening but only depends on the scriptures and treatises, then those who can read, know, see, and understand would all attain sagehood and enlightenment. Why would they still need to bow down to us? It is only because rigid language is an obstacle to knowledge. When the Patriarch came from the West, he also said this. As the scriptures say, 'All sentient beings are inherently Buddhas.' Do you believe it?' The master replied, 'How dare I not believe the words of the World-Honored One?' The monk said, 'Since you believe it, then what is the point of coming from afar?'

曰。聞禪宗有別傳法故來耳。衲笑云。是則未信非能信也。師曰。其病安在。衲云。積翠南禪師出世久。子見之不宜后。見則當使汝疾有瘳矣。師即日遂行。以熙寧元年至黃龍。問阿難問迦葉。世尊付金襕外復傳何法。迦葉呼阿難。阿難應喏。迦葉云。倒卻門前剎竿著。意旨如何。南公云。上人出蜀會到玉泉否。曰曾到。又問曾掛塔否。曰。一夕便發。南公云。智者道場關將軍打供與結緣幾時何妨。師默然良久理前問。南公俯首。師趨出豁然有省。大驚曰。兩川義虎不消此老一唾。八年秋遊螺川。待制劉公請住慧云禪院七年。遷住禾山十有二年。元祐五年十二月十五日謂左右曰。諸方尊宿死叢林必祭。吾以為徒虛設。吾若死汝曹當先祭。乃令從今辦祭。眾以其老又好戲語。問云。和尚幾時遷化。曰汝輩祭絕即行。於是幃寢堂坐師其中。致祭讀文跪揖上食。師飫餐自如。自門弟子下及莊力日次為之。至明年元日祭絕。曰明日雪晴乃行。至時晴忽雪。雪止師坐焚香而化。閱世十六有七。坐四十九夏。全身塔于寺之左。

東京慧林佛陀德遜禪師。姓楊氏福州侯官人也。少習儒業學問該博頗著聲譽。忽厭塵紛發志求道。遂依東京天寧寺慧照上人出家。試經得度遍扣知識。造南禪師法席投機開悟。久為侍者復游講席。初出

【現代漢語翻譯】現代漢語譯本：他說：『我聽說禪宗有特別傳授的法門，所以特地前來。』衲笑著說：『這樣說來，你是不相信卻想要相信。』師說：『問題在哪裡呢？』衲說：『積翠南禪師（指南禪普愿，唐代禪僧）出世很久了，您去拜見他不應該拖延。見到他，您的病很快就會痊癒了。』師當天就動身，在熙寧元年到達黃龍（江西地名，黃龍慧南禪師駐錫地）。他問：『阿難（釋迦牟尼十大弟子之一）問迦葉（釋迦牟尼十大弟子之一），世尊（釋迦牟尼）傳授金襕袈裟之外，還傳授了什麼法？』迦葉呼喚阿難，阿難應聲答『喏』。迦葉說：『把門前的剎竿倒下來，』這是什麼意思？南公（黃龍慧南禪師）問：『上人從四川來，到過玉泉寺嗎？』回答說：『曾經到過。』又問：『曾經在那裡掛單嗎？』回答說：『住了一夜就離開了。』南公說：『智者道場（天臺山智者道場）關將軍（關羽）打齋供養，與寺廟結緣是什麼時候的事，又有什麼妨礙呢？』師沉默良久，重新提起之前的問題。南公低下頭。師快步走出，豁然開悟，大驚說：『兩川（四川）的義虎（指自己）不值得這位老和尚一唾。』熙寧八年秋天，他遊歷螺川（江西地名）。待制劉公（官名）請他住持慧云禪院七年。後來遷居禾山，住了十二年。元祐五年十二月十五日，他對身邊的人說：『各地的尊宿（指有德行的僧人）死後，叢林（指寺院）必定要舉行祭祀，我認為這只是徒有形式。如果我死了，你們應該先祭祀我。』於是命令從現在就開始準備祭祀。眾人因為他年老，又喜歡開玩笑，問道：『和尚您什麼時候圓寂？』他說：『你們停止祭祀的時候，我就走了。』於是用帷帳圍住寢堂，師坐在其中。舉行祭祀，誦讀祭文，跪拜獻上食物。師飽餐如常。從門下弟子到莊園的僕人，每天輪流進行祭祀。到第二年元旦，祭祀停止。他說：『明天雪停天晴就走。』到時，天氣晴朗，忽然下雪。雪停后，師坐著焚香圓寂。享年六十七歲，坐禪四十九個夏天。全身塔葬在寺廟的左邊。東京慧林佛陀德遜禪師，姓楊，是福州侯官人。他年輕時學習儒家經典，學問淵博，頗有名聲。後來厭倦了世俗的紛擾，立志求道。於是依止東京天寧寺的慧照上人出家。通過考試獲得度牒，廣泛參訪善知識。到南禪師（指南禪普愿）的法席，投機開悟。長期擔任侍者，又遊歷講席。最初出...

【English Translation】 English version: He said, 'I heard that the Chan school has a special transmission of Dharma, so I came here specifically.' The monk smiled and said, 'In that case, you are trying to believe what you don't yet believe.' The master said, 'Where is the problem?' The monk said, 'Zen Master Jicui Nanquan (referring to Nanquan Puyuan, a Chan monk of the Tang Dynasty) has been in the world for a long time. You should not delay in visiting him. If you see him, your illness will be cured quickly.' The master set off that day and arrived at Huanglong (a place in Jiangxi, where Zen Master Huanglong Huinan resided) in the first year of Xining. He asked, 'Ananda (one of the ten major disciples of Shakyamuni) asked Kashyapa (one of the ten major disciples of Shakyamuni), what Dharma did the World-Honored One (Shakyamuni) transmit in addition to the golden kasaya?' Kashyapa called out to Ananda, and Ananda responded with 'Yes.' Kashyapa said, 'Knock down the flagpole in front of the gate,' what does this mean? Nanguan (Zen Master Huanglong Huinan) asked, 'Did the Venerable come from Sichuan and visit Yuquan Temple?' He replied, 'I have been there.' He also asked, 'Did you stay overnight there?' He replied, 'I left after one night.' Nanguan said, 'When did General Guan (Guan Yu) of the Zhizhe Dojo (Zhizhe Dojo on Mount Tiantai) make offerings of food and establish a connection with the temple, and what is the harm in that?' The master was silent for a long time and brought up the previous question again. Nanguan lowered his head. The master walked out quickly, suddenly enlightened, and exclaimed, 'The righteous tiger (referring to himself) of Sichuan is not worth a spit from this old monk.' In the autumn of the eighth year of Xining, he traveled to Luochuan (a place in Jiangxi). Attendant Liu (an official title) invited him to reside at Huiyun Zen Monastery for seven years. Later, he moved to Heshan, where he lived for twelve years. On the fifteenth day of the twelfth month of the fifth year of Yuanyou, he said to those around him, 'When venerable monks (referring to virtuous monks) die in various places, the Sangha (referring to the monastery) will definitely hold memorial services, which I think are just formalities. If I die, you should first hold a memorial service for me.' So he ordered to start preparing for the memorial service from now on. Because he was old and liked to joke, the people asked, 'When will the Abbot pass away?' He said, 'When you stop the memorial service, I will leave.' So they surrounded the sleeping hall with curtains, and the master sat inside. They held the memorial service, recited the eulogy, knelt down and offered food. The master ate as usual. From the disciples to the servants of the manor, they took turns to hold the memorial service every day. On New Year's Day of the following year, the memorial service stopped. He said, 'I will leave tomorrow when the snow stops and the weather clears.' When the time came, the weather was clear, but it suddenly snowed. After the snow stopped, the master sat and burned incense and passed away. He lived to be sixty-seven years old and sat in meditation for forty-nine summers. His whole body was buried in a pagoda on the left side of the temple. Zen Master F陀 Dexun of Huilin Temple in Tokyo, whose surname was Yang, was a native of Houguan, Fuzhou. He studied Confucian classics in his youth, and was knowledgeable and famous. Later, he became tired of the disturbances of the world and determined to seek the Tao. So he became a monk under Venerable Huizhao of Tianning Temple in Tokyo. He obtained a degree through examination and widely visited good teachers. He went to the Dharma seat of Zen Master Nanquan (referring to Nanquan Puyuan), and was enlightened by chance. He served as an attendant for a long time, and also traveled to lecture halls. Initially out...

世汾陽之凈土。次遷太原之白雲。常坐不臥緇素欽服。齒臘既高道行益固。遂奉詔住慧林。開堂日。

哲宗皇帝遣中使降香。師升座問答罷。乃曰。傳持此事豈以搖唇鼓舌馳騁言鋒而可議。然于方便門中事無一向。是故文殊以無住為本。曹溪以無念為宗。無念之宗。為萬法之宗。無住之本為萬法之本。眾生棄本逐末背覺合塵。一失其源迷而不復。故祖師西來不立文字特唱宗乘。只教諸人明見自性與佛同壽。歇則菩提不從人得。佛言。我于然燈佛所無一法可得。然燈佛方與我受記。若有一法可得。然燈佛即不與我受記。如是舉唱猶是化門。且道不落化門一句作么生道。冬無寒臘下看。復曰。諸仁者。道非隱顯遇緣即宗。法無去來因時而會。若緣時而未會。雖佛祖亦何為。且恢張祖席創立叢林。豈一僧之所能。必假國王大檀越為之護助。佛日乃可光揚。自昔京城未聞是道。先帝始建法幢。延四海之高流。為一時之大事。故今日佛道如此之盛　皇帝陛下少踐丕圖早聞妙法。不忘佛記克紹前芳。遂令山野之人獲預朝廷之命。即將此開堂善利。上祝聖壽無疆。伏願舜日與佛日齊明。堯風與祖風並扇。萬邦無事。時當熙盛之年。四海晏清。人樂昇平之化。久立珍重。洎哲宗升遐。百日入內。賜號佛陀禪師。未幾太后上仙。師

【現代漢語翻譯】現代漢語譯本駐錫汾陽（地名，位於今山西省）的凈土寺，後來遷往太原（地名，位於今山西省）的白雲寺。他經常坐禪不臥，受到僧俗大眾的欽佩和信服。隨著年齡增長，他的道行也日益精進。於是奉皇帝的詔令，住持慧林寺。在開堂說法之日，哲宗皇帝派遣使者前來進香。禪師升座，問答完畢后，說道：『傳持這件事，難道可以用搖唇鼓舌、賣弄口才的方式來討論嗎？然而在方便之門中，事情沒有絕對的。所以文殊菩薩以無住為根本，曹溪慧能大師以無念為宗旨。無念的宗旨，是萬法的宗旨；無住的根本，是萬法的根本。眾生捨棄根本而追逐末節，背離覺悟而迎合塵世，一旦迷失本源，就迷失而不能返回。所以祖師西來，不立文字，特別提倡宗門，只是教導人們明見自性，與佛同壽。停止妄想分別，菩提覺悟就不是從外而得。』佛說：『我在燃燈佛那裡，沒有得到任何一法。燃燈佛才給我授記。如果有一法可以得到，燃燈佛就不會給我授記。』這樣舉唱，仍然是教化的方便之門。那麼，不落入教化之門的一句話，該怎麼說呢？冬天沒有寒冷，仔細看！』禪師又說：『各位仁者，道不是隱藏或顯現，遇到因緣就顯現其宗旨。法沒有來去，因時機而契合。如果因時機而未能契合，即使是佛祖也無能為力。而且，弘揚祖師的道場，創立叢林，難道是一個僧人所能做到的嗎？必須依靠國王和大施主的護持幫助，佛法才能發揚光大。』『從前京城沒有聽說過這樣的佛法，先帝開始建立法幢，延請四海的高僧大德，成就一時的大事。所以今日的佛法如此興盛。皇帝陛下年少就繼承大業，早就聽聞妙法，不忘佛的授記，繼承先帝的美德。於是讓山野之人也能參與朝廷的任命。即將這開堂說法的善利，上祝皇帝聖壽無疆。』『希望舜帝的聖明與佛日的智慧一同照耀，堯帝的風範與祖師的風範一起傳播。萬國太平無事，正當熙和昌盛之年。四海安定清平，人民安樂於太平的教化。』說完，禪師久久站立，表示珍重。等到哲宗皇帝駕崩，百日之後，禪師入宮，被賜號為佛陀禪師。不久，太后也去世了，禪師……

【English Translation】 English version He resided at Jingtu Monastery in Fenyang (a place name, located in present-day Shanxi Province), and later moved to Baiyun Monastery in Taiyuan (a place name, located in present-day Shanxi Province). He often sat in meditation without lying down, and was admired and trusted by both monastics and laypeople. As he grew older, his practice became increasingly profound. Therefore, he received an imperial decree to reside at Huilin Monastery. On the day of the opening ceremony, Emperor Zhezong sent an envoy to offer incense. The Chan Master ascended the seat, and after the questions and answers were completed, he said: 『Can the transmission of this matter be discussed by merely wagging tongues and flaunting eloquence? However, in the expedient gate, things are not absolute. Therefore, Manjushri Bodhisattva takes non-abiding as the root, and Great Master Huineng of Caoxi takes non-thought as the principle. The principle of non-thought is the principle of all dharmas; the root of non-abiding is the root of all dharmas. Sentient beings abandon the root and pursue the branches, turn away from enlightenment and cater to the world, once they lose the source, they are lost and cannot return. Therefore, the Patriarch came from the West, without establishing words, especially advocating the Zen school, only teaching people to clearly see their own nature, and live as long as the Buddha. Stop the deluded thoughts and discriminations, and Bodhi enlightenment is not obtained from outside.』 The Buddha said: 『I did not obtain any dharma from Dipamkara Buddha. Dipamkara Buddha then gave me a prediction. If there was a dharma that could be obtained, Dipamkara Buddha would not have given me a prediction.』 Such chanting is still an expedient gate of teaching. Then, how should one say a sentence that does not fall into the gate of teaching? In winter, there is no cold, look carefully!』 The Chan Master also said: 『Dear friends, the Dao is neither hidden nor manifest, it manifests its principle when it encounters conditions. The Dharma has no coming or going, it coincides with the time. If it fails to coincide with the time, even the Buddhas and Patriarchs are helpless.』『Moreover, to promote the Patriarch's teaching place and establish a monastery, can it be done by one monk alone? It must rely on the support and assistance of the king and great benefactors, so that the Buddha-dharma can be promoted and flourish.』『In the past, the capital had not heard of such Dharma, the late Emperor began to establish the Dharma banner, inviting eminent monks from all over the world, accomplishing a great event of the time. Therefore, the Buddha-dharma is so prosperous today. His Majesty the Emperor inherited the great cause at a young age, and had long heard the wonderful Dharma, not forgetting the Buddha's prediction, inheriting the virtues of the late Emperor. Thus, he allowed the people of the mountains and fields to participate in the appointments of the court. May this merit of the opening ceremony be dedicated to wishing the Emperor a long life.』『May the wisdom of Emperor Shun shine together with the wisdom of the Buddha, and may the virtue of Emperor Yao spread together with the virtue of the Patriarchs. May all nations be peaceful and free from trouble, in this prosperous year. May the four seas be stable and peaceful, and may the people be happy in the transformation of peace.』 After speaking, the Chan Master stood for a long time, expressing his respect. When Emperor Zhezong passed away, after a hundred days, the Chan Master entered the palace and was given the title of Buddha Chan Master. Not long after, the Empress Dowager also passed away, and the Chan Master…

又被詔入內升座舉揚般若。賜賚甚厚。黃龍法道至是始盛于京都。于大觀間示寂。

隆興府祐聖法𡨢禪師。潮陽鄭氏子。晚見黃龍深蒙印可。上堂。此事如醫家驗病方。且雜毒滿腹未易攻治。必瞑眩之藥而後可瘳。就令狥意投之適足狂惑增其沉痼。求其己病不亦左乎。法堂前草深於心無愧。

蘄州三角山慧澤禪師。僧問。師登寶座大眾側耹。師卓拄杖一下。僧曰。答即便答又卓個甚麼。師曰。百雜碎。

南嶽法輪文昱禪師上堂。以拄杖卓一卓喝一喝。曰雪上加霜眼中添屑。若也不會北郁單越。

廬山歸宗志芝庵主。臨江人也。壯為苾芻依黃龍。于歸宗遂領深旨。有偈曰。未到應須到。到了令人笑。眉毛本無用。無渠底波俏。未幾龍引退芝陸沉于眾。一日普請罷。書偈曰。茶芽蔍蓛初離焙。筍角狼忙又吐泥。山舍一年春事辦。得閑誰管板頭低。由是衲子親之。師不懌結茅絕頂。作偈曰。千峰頂上一間屋。老僧半間云半間。昨夜云隨風雨去。到頭不似老僧閑。

慧林沖禪師法嗣

東京永興華嚴寺智明佛慧禪師。常州史氏子。上堂。若論此事。在天則列萬像而齊現。在地則運四時而發生。在人則出沒卷舒六根互用。且道在山僧拄杖頭上又作么生。良久卓一下曰。高也著低也著。

【現代漢語翻譯】現代漢語譯本：又被皇帝下詔進入皇宮升座宣揚般若（智慧）。賞賜非常豐厚。黃龍（黃龍慧南）的佛法至此開始在京都盛行。在大觀年間圓寂。隆興府祐聖法𡨢（fǎ zhào）禪師，潮陽人，姓鄭。晚年拜見黃龍慧南，深受他的認可。上堂時說：『這件事就像醫生診斷病情開藥方一樣。如果體內積滿了各種毒素，不容易用猛藥攻治。必須用能使人產生瞑眩反應的藥物，病才可能痊癒。如果順著病人的意思投藥，反而會使人狂亂迷惑，加重病情。如果連自己得了什麼病都搞不清楚，那不是大錯特錯了嗎？法堂前的草長得比心還深，真是慚愧。』蘄州三角山慧澤禪師。有僧人問：『禪師登上寶座，大眾都在側耳傾聽。』禪師舉起拄杖敲了一下。僧人說：『回答就回答，又敲什麼？』禪師說：『百雜碎。』南嶽法輪文昱禪師上堂。用拄杖敲一下，喝一聲，說：『雪上加霜，眼中添屑。如果不會，就去北郁單越（佛教傳說中的地方）。』廬山歸宗志芝庵主，臨江人。年輕時出家為僧，依止黃龍慧南。在歸宗寺領悟了深刻的佛法旨意。有一首偈語說：『未到應須到，到了令人笑。眉毛本無用，無渠底波俏。』不久，黃龍慧南退隱，志芝也隱居於眾人之中。一天，普請（集體勞動）結束后，寫了一首偈語說：『茶芽蔍蓛（lù wěi）初離焙，筍角狼忙又吐泥。山舍一年春事辦，得閑誰管板頭低。』因此，僧人都親近他。志芝不喜歡這樣，就結茅于山頂，作偈說：『千峰頂上一間屋，老僧半間云半間。昨夜云隨風雨去，到頭不似老僧閑。』慧林沖禪師的法嗣東京永興華嚴寺智明佛慧禪師，常州人，姓史。上堂時說：『如果談論這件事，在天上就排列著萬象而一起顯現，在地上就執行著四季而發生變化，在人身上就出沒卷舒，六根互相作用。那麼，在山僧的拄杖頭上又是什麼樣的呢？』良久，用拄杖敲了一下，說：『高也著，低也著。』

【English Translation】 English version: Again, he was summoned into the palace by imperial decree to ascend the seat and expound Prajna (wisdom). The rewards bestowed were very generous. From this point on, the Dharma path of Huanglong (Huanglong Huinan) began to flourish in the capital. He passed away during the Daguan era. Chan Master You Sheng Fa Zhao of Longxing Prefecture was a native of Chaoyang, with the surname Zheng. In his later years, he met Huanglong Huinan and received his profound approval. In his Dharma talk, he said: 'This matter is like a doctor examining an illness and prescribing a remedy. If the body is filled with various toxins, it is not easy to treat with strong medicine. It is necessary to use medicine that causes a 'healing crisis' before the illness can be cured. If one administers medicine according to the patient's wishes, it will only cause confusion and worsen the condition. If one cannot even identify one's own illness, isn't that a grave mistake? The grass in front of the Dharma hall grows deeper than my heart, I am truly ashamed.' Chan Master Huize of Triangular Mountain in Qizhou. A monk asked: 'The master ascends the precious seat, and the assembly is all ears.' The master raised his staff and struck it once. The monk said: 'If you're going to answer, then answer, why strike it again?' The master said: 'A hodgepodge.' Chan Master Wenyu of Falun Temple on Mount Nan Yue gave a Dharma talk. He struck his staff once and shouted once, saying: 'Adding frost to snow, adding dust to the eyes. If you don't understand, go to North Uttarakuru (a place in Buddhist legends).' Recluse Zhizhi of Guizong Temple on Mount Lu, was a native of Linjiang. In his youth, he became a monk and followed Huanglong Huinan. At Guizong Temple, he deeply understood the profound meaning of the Dharma. He had a verse that said: 'If you haven't arrived, you must arrive; arriving makes people laugh. Eyebrows are essentially useless; without them, there is a charming allure.' Soon after, Huanglong Huinan retired, and Zhizhi also went into seclusion among the people. One day, after communal labor, he wrote a verse saying: 'Tea buds and reeds have just left the roasting fire, bamboo shoots are busily sprouting from the soil. The spring affairs of the mountain hermitage are complete for the year; having leisure, who cares if the head is lowered?' Therefore, the monks were close to him. Zhizhi did not like this, so he built a hut on the mountaintop and wrote a verse saying: 'A hut on the peak of a thousand mountains, the old monk occupies half, and the clouds occupy the other half. Last night, the clouds followed the wind and rain away; in the end, they are not as idle as the old monk.' Successor of Chan Master Huilin Chong Chan Master Zhiming Fohui of Yongxing Huayan Temple in Tokyo, was a native of Changzhou, with the surname Shi. In his Dharma talk, he said: 'If we discuss this matter, in the heavens, it arranges the myriad images and manifests them together; on the earth, it operates the four seasons and brings about change; in people, it emerges and withdraws, and the six senses interact. So, what is it like on this mountain monk's staff?' After a long pause, he struck the staff once and said: 'High is appropriate, low is appropriate.'

鎮州永泰智航禪師上堂。散為氣者乃道之漓。適於變者為法之弊。靈機不昧亙古亙今。大用現前何得何失。雖然如是。忽遇無孔鐵錘作么生話會。拈拄杖曰。穿過了也。上堂。龍騰碧漢變化無方。鳳翥青霄誰知軌跡。可行則行。不出百千三昧。可止則止。寧忘萬象森羅。所以道。取不得捨不得。不可得中只么得。且道得個甚麼。良久曰。莫妄想。

江陰軍壽聖子邦圓覺禪師。僧問。祖意教意且拈放一邊。如何得速成佛去。師曰。有成終不是是佛亦非真。僧擬議。師叱曰。話頭道甚麼。

常州廣福法照曇章禪師。僧問。如何是祖師西來意。師曰。春來花自發。僧云。學人未曉。師曰。秋至葉先凋。問如何是露地白牛。師曰。頭角分明。問如何是和尚為人一句。師曰。一二三四五六七。僧云。意旨如何。師曰。萬物皆從這裡出。

揚州石塔戒禪師。自慧林得旨后。住杭州西湖一剎。再住揚州石塔。忽退席渡江。東坡知揚州重請住持。疏有為東坡而少留之語。晁無咎學士為宣之。師於此名重一時。東坡又為作戒衣銘云。石塔得三昧。初從戒定入。是故常寶護。登壇受戒衣。吾聞得道人。一物不可留。云何此法衣。補緝成百衲。諸法念念逝。此衣非昔衣。此法無生滅。衣亦無壞者。振此無塵衣。洗此無垢

【現代漢語翻譯】現代漢語譯本：鎮州永泰智航禪師升座說法，說道：『分散成為氣，那是道的衰敗；適應于變化，那是法的弊端。靈妙的機用不曾昏昧，貫穿亙古至今。廣大的作用顯現於前，哪裡會有什麼得失呢？』雖然是這樣，忽然遇到沒有孔的鐵錘，又該如何措辭應對呢？』於是拿起拄杖說：『穿過去了也！』又升座說法，說道：『龍在碧藍的天空中騰飛，變化沒有固定的方向；鳳凰在青色的天空中飛翔，誰能知道它的軌跡？』可以行走就行走，不會超出百千三昧的範圍；可以停止就停止，寧願忘卻萬象森羅。所以說，『拿取不得，捨棄不得，在不可得之中就這麼得。』那麼，得到的是什麼呢？』良久之後說：『莫妄想。』江陰軍壽聖子邦圓覺禪師，有僧人問道：『祖師的意旨和教義且放在一邊，如何才能快速成佛呢？』禪師說：『有成就最終就不是真，是佛也不是真。』僧人想要思量，禪師呵斥道：『話頭說的是什麼？』常州廣福法照曇章禪師，有僧人問道：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『春天來了花自然開放。』僧人說：『學人還不明白。』禪師說：『秋天到了葉子先凋零。』問：『如何是露地白牛（white ox in the open field）？』禪師說：『頭角分明。』問：『如何是和尚為人說的一句話？』禪師說：『一二三四五六七。』僧人說：『意旨如何？』禪師說：『萬物都從這裡出。』揚州石塔戒禪師，自從在慧林禪師處領悟旨意后，住在杭州西湖的一座寺廟裡，後來又住在揚州石塔。忽然退隱渡江，蘇東坡（Su Dongpo）任知揚州時，再次懇請他主持寺廟，文書中有『爲了蘇東坡而稍微留下』的話語。晁無咎（Chao Wugui）學士為他宣揚，禪師因此名重一時。蘇東坡又為他作《戒衣銘》，說：『石塔禪師得三昧（Samadhi），最初是從戒定（precepts and meditation）而入。因此常常寶貴守護，登上戒壇接受戒衣。我聽說得道之人，一物也不可留。為何這件法衣，補綴成百衲衣（patched robe）？諸法念念遷逝，這件衣服已非昔日的衣服。此法無生無滅，衣服也無所謂壞。振動這件無塵的衣服，洗滌這件無垢的衣服。』

【English Translation】 English version: Zen Master Zhihang of Yongtai in Zhenzhou ascended the Dharma seat and said: 'To be scattered into Qi (vital energy) is the decline of the Dao (the Way); to adapt to change is the defect of the Dharma (the Law). The spiritual mechanism is never obscured, pervading from ancient times to the present. When great function manifests before you, what is there to gain or lose?' Although this is so, if you suddenly encounter a hammer without a hole, how would you respond?' Then he raised his staff and said, 'It has passed through!' He ascended the Dharma seat again and said, 'The dragon soars in the azure sky, its transformations without fixed direction; the phoenix flies in the blue sky, who knows its traces?' If it is possible to walk, then walk, without exceeding the scope of hundreds and thousands of Samadhis (states of meditative absorption); if it is possible to stop, then stop, willing to forget the myriad phenomena. Therefore, it is said, 'You cannot take it, you cannot abandon it; in the unattainable, you just attain it.' So, what is attained?' After a long pause, he said, 'Do not妄想 (engage in妄想, wild thoughts).' Zen Master Yuanjue of Shousheng Temple in Jiangyin Army, a monk asked: 'Let the Patriarch's intention and the teachings be put aside for now, how can one quickly attain Buddhahood?' The Master said: 'If there is attainment, it is ultimately not true; even if it is Buddha, it is not real.' The monk hesitated. The Master scolded: 'What is the topic of conversation?' Zen Master Tanzhang of Guangfu Temple in Changzhou, a monk asked: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said: 'When spring comes, the flowers naturally bloom.' The monk said: 'This student does not yet understand.' The Master said: 'When autumn arrives, the leaves wither first.' Asked: 'What is a white ox in the open field (露地白牛)?' The Master said: 'The horns are clearly distinct.' Asked: 'What is the abbot's one phrase for the sake of others?' The Master said: 'One, two, three, four, five, six, seven.' The monk said: 'What is the meaning?' The Master said: 'All things come from here.' Zen Master Jie of Shita (Stone Pagoda) Temple in Yangzhou, after attaining the meaning at Huilin, resided in a temple on West Lake in Hangzhou, and later resided in Shita Temple in Yangzhou. Suddenly, he retired and crossed the river. When Su Dongpo (蘇東坡) was the governor of Yangzhou, he repeatedly invited him to preside over the temple, and the document contained the words 'staying a little longer for the sake of Su Dongpo.' Chao Wugui (晁無咎), a scholar, promoted him, and the Zen Master became famous for a time. Su Dongpo also wrote an inscription for his precept robe, saying: 'Zen Master Shita attained Samadhi (三昧), initially entering through precepts and meditation (戒定). Therefore, he always treasures and protects it, ascending the ordination platform to receive the precept robe. I have heard that a person who has attained the Dao (道) cannot keep a single thing. Why is this Dharma robe patched into a hundred-patched robe (百衲衣)? All Dharmas (諸法) are fleeting, this robe is no longer the robe of the past. This Dharma is without birth or death, and the robe is also without destruction. Shake this dustless robe, wash this stainless robe.'

人。壞則隨他去。是故終不壞。師為東坡所知。可見其為人也。

瑞巖子鴻禪師法嗣

臺州佛窟昌國可英禪師。僧問。如何是佛法大意。師曰。一輪才出海萬國盡沾恩。云學人不會。師曰。只為分明極翻令所得遲。問如何是佛窟境。師曰。春歸一徑巖前秀。雪盡數峰云外寒。云如何是境中人。師曰。錫杖夜敲霜嶠月。銅瓶晨漱碧潭煙。乃曰。春風澹盪萬物含芳。林間野老謳歌。江上漁人舉棹。山花列秀岸柳垂陰。鶯囀喬林獸鳴幽谷。白雲綻處於峰疊疊崔嵬。萬派朝宗浩渺波瀾涵月。森羅普現萬象齊觀。南北東西交橫互映。重重帝網百億垂形。海印發光大於普赴。如斯語話無不盡知。且道迷身一句作么生。良久曰。天上忽雷驚宇宙。井底蝦蟆不舉頭。

明州岳林曇振禪師。上堂垂語曰。今日布袋頭開。還有買賣者么。僧出雲有。師曰。不作貴不作賤作么生酬價。僧無語。師曰。山僧今日失利。問寶坐既登於此日。箇中消息請宣揚。師曰。颯颯和風飄飄細雨。僧云。言前超有路句后越毗盧。師曰。也不消得。問知師解接無根樹。妙手能挑海底燈。學人上來請師一接。師曰。堤柳乍開金眼細。嶺梅初綻玉苞香。僧云。圓音才剖大眾沾恩。師曰。伶利人難得。乃曰。若論此事不在僧之與俗男之與女賢之與愚

【現代漢語翻譯】現代漢語譯本：人如果變壞就隨他去吧，因此最終不會變壞。可以從東坡對這位禪師的瞭解，看出他的人品。瑞巖子鴻禪師的法嗣臺州佛窟昌國可英禪師。有僧人問：『什麼是佛法的大意？』禪師說：『一輪紅日才從海面升起，萬國都沐浴在它的恩澤之中。』僧人說：『學僧不明白。』禪師說：『正因為太分明了，反而使得領悟遲緩。』問：『什麼是佛窟的境界？』禪師說：『春天迴歸，一條小路在巖前顯得秀麗；雪融化后，幾座山峰在云外顯得寒冷。』問：『什麼是境界中的人？』禪師說：『拄著錫杖在夜晚敲打著霜染的山峰和明月，用銅瓶在清晨漱洗著碧綠深潭上的煙霧。』於是說：『春風輕柔和煦，萬物都蘊含著芬芳。林間的鄉野老翁在歌唱，江上的漁人在舉起船槳。山花排列著秀麗，岸邊的柳樹垂下綠蔭。黃鶯在茂盛的樹林中鳴叫，野獸在幽深的山谷中嘶吼。白雲舒展開來，在山峰上堆疊著，顯得高聳。萬條河流朝著宗脈匯聚，浩渺的波瀾中映照著月亮。森羅萬象普遍顯現，各種景像一同呈現。南北東西交錯輝映。重重疊疊的帝網，百億化身垂下形象。海印發光，廣大而普遍地照耀。像這樣的話語，沒有不完全知曉的。那麼，請問迷失自身的那一句該怎麼說？』良久后說：『天空中突然響起雷聲，震驚了整個宇宙，井底的蛤蟆卻不敢抬頭。』明州岳林曇振禪師。上堂時垂示說：『今天打開布袋，有誰來買賣嗎？』有僧人出來說：『有。』禪師說：『不抬高價格，也不降低價格，你打算怎麼出價呢？』僧人無語。禪師說：『山僧今天虧本了。』問：『寶座既然在今天登上了，請宣揚其中的訊息。』禪師說：『颯颯的和風吹拂，飄飄的細雨灑落。』僧人說：『在言語之前超越，有自己的道路；在語句之後，超越毗盧遮那佛。』禪師說：『也不需要這樣。』問：『聽說禪師您擅長嫁接沒有根的樹木，妙手能挑起海底的燈。學人上來請禪師您接引。』禪師說：『堤岸上的柳樹剛剛綻開，金色的眼睛顯得細小；山嶺上的梅花初次綻放，玉色的花苞散發著清香。』僧人說：『圓滿的聲音才一發出，大眾都沾染了恩惠。』禪師說：『聰明伶俐的人很難得。』於是說：『如果談論這件事，不在於僧人還是俗人，男人還是女人，賢能還是愚笨。』

【English Translation】 English version: If a person becomes bad, then let him go; therefore, he will not ultimately be destroyed. From Dongpo's understanding of this Chan master, one can see his character. Successor of Chan Master Ziyan Zihong Chan Master Ke Ying of Foguk窟 Changguo昌國 in Taizhou臺州. A monk asked: 'What is the great meaning of the Buddha-dharma (Fo-fa 佛法)?' The master said: 'As soon as a wheel (yī lún 一輪) emerges from the sea, all countries are bathed in its grace.' The monk said: 'This student does not understand.' The master said: 'Precisely because it is too clear, it makes understanding delayed.' Asked: 'What is the realm of Foguk (Fo-ku 佛窟)?' The master said: 'Spring returns, a path before the rock appears beautiful; after the snow melts, several peaks beyond the clouds appear cold.' Asked: 'What is the person in the realm?' The master said: 'Holding a staff (xī zhàng 錫杖) at night, knocking on the frosty peaks and the bright moon; using a copper bottle (tóng píng 銅瓶) in the morning, rinsing with the mist over the green pool.' Then he said: 'The spring breeze is gentle and harmonious, all things contain fragrance. The old man in the forest sings, the fisherman on the river raises his oar. Mountain flowers are arranged beautifully, willows on the bank droop their shade. Orioles chirp in the tall forest, beasts roar in the deep valley. White clouds unfold, piling up on the peaks, appearing towering. Ten thousand streams converge towards the source, the vast waves reflect the moon. All phenomena universally appear, all images are viewed together. North, south, east, and west intersect and reflect each other. Layer upon layer of the net of Indra (dì wǎng 帝網), hundreds of millions of bodies hang down their forms. The sea-seal (hǎi yìn 海印) emits light, greatly and universally shining. Such words and speech, there is nothing that is not fully known. Then, tell me, how should one speak of the phrase of losing oneself?' After a long silence, he said: 'A sudden thunderclap in the sky startles the universe, but the frog at the bottom of the well does not dare to raise its head.' Chan Master Tan Zhen曇振 of Yuelin岳林 in Mingzhou明州. In the Dharma hall, he gave a teaching, saying: 'Today the cloth bag (bù dài 布袋) is opened, is there anyone who wants to buy or sell?' A monk came out and said: 'Yes.' The master said: 'Neither raising the price nor lowering the price, how do you intend to offer the price?' The monk was speechless. The master said: 'This monk has lost money today.' Asked: 'Since the precious seat has been ascended today, please proclaim the message within.' The master said: 'The rustling breeze blows, the fluttering drizzle falls.' The monk said: 'Transcending before words, there is one's own path; after the sentence, surpassing Vairocana Buddha (Pílúzhēnà fó 毗盧遮那佛).' The master said: 'There is no need for that.' Asked: 'I have heard that you, Master, are good at grafting trees without roots, and your skillful hands can lift the lamp from the bottom of the sea. This student comes forward to ask the Master to receive me.' The master said: 'The willows on the bank have just bloomed, their golden eyes appearing small; the plum blossoms on the ridge have just opened, their jade buds emitting fragrance.' The monk said: 'As soon as the perfect sound is uttered, the masses are bathed in grace.' The master said: 'It is rare to find someone clever and quick-witted.' Then he said: 'If we talk about this matter, it does not depend on whether one is a monk or a layman, a man or a woman, wise or foolish.'

貴之與賤。悉皆具足曾無欠少。良由根有利鈍見有差殊。向聲色里轉卻。何以知之。豈不見道。名言滯於心首。恒為綠慮之場。實際居於目前。翻成名相之境。且作么生是目前事。還知么。良久曰。眼裡無筋一世貧。

天缽文慧重元禪師法嗣

恩州祖印善丕禪師。僧問。如何是佛。師曰。通上徹下。云如何是法。師曰。徹下通上。乃曰。通上徹下徹下通上。迷有千差悟無兩樣。喝一喝。又上堂曰。千家門萬家戶。貧底貧富者富。其或未瞥地三途未是苦。擊拂子一下。又曰。人人獨耀個個極則祖印。如斯說話非常有損有益。乃拊掌一下曰噫。又復引人入荊棘。喝一喝。又曰。潭中浩月嶺上白雲。達磨西來莫如此說。拈拄杖曰。也大奇拄杖解說不思議。擊香臺下坐。又曰。堪作梁者作梁。堪作柱者作柱。靈利衲僧便知落處。驀拈拄杖曰。還知這個堪作什麼。打香臺一下曰。莫道無用處。復打一下。又曰。看看堂里木師伯。被聖僧打一摑。走去見維那。被維那打兩摑。露柱呵呵笑。打著這師伯祖印路見不平。遂拈拄杖曰。來來雖是。聖僧也須吃棒。擊香臺下坐。

衛州元豐院清滿禪師。姓田氏滄州鹽山人。幼以孝聞。母喪出家剃落稟戒。詣青州元禪師叢席入室咨參。一日山行取葉凈手豁然契悟。投機頌曰

【現代漢語翻譯】現代漢語譯本貴與賤，一切都完備具足，沒有絲毫欠缺。這都是由於根器有利有鈍，見解有差別。如果向聲色名利中追逐，又怎麼知道呢？難道沒聽說過嗎？名言概念滯留在心中，就永遠是煩惱的場所。實際真理就在眼前，反而變成了名相概念的境界。那麼，什麼是眼前的事呢？知道嗎？（停頓片刻）說：『眼裡沒有筋，一輩子貧困。』

天缽文慧重元禪師的法嗣

恩州祖印善丕禪師。有僧人問：『什麼是佛？』禪師說：『通上徹下。』（通達上面，徹悟下面）。僧人問：『什麼是法？』禪師說：『徹下通上。』（徹悟下面，通達上面）。於是說：『通上徹下，徹下通上，迷惑時有千差萬別，覺悟時沒有兩樣。』喝一聲。又上堂說法：『千家萬戶，貧的貧，富的富。如果還沒有覺悟，地獄三途還不是最苦的。』用拂子擊打一下。又說：『人人各自閃耀，個個都是極致，祖印。』這樣說話非常有損有益。於是拍一下手說：『噫！』又把人引入荊棘叢中。喝一聲。又說：『潭中明月，嶺上白雲，達磨（Bodhidharma）西來不是這樣說的。』拿起拄杖說：『真奇妙，拄杖竟然能說不可思議的道理。』擊打香臺後坐下。又說：『能做房梁的就做房梁，能做柱子的就做柱子。』聰明的僧人自然知道落在何處。突然拿起拄杖說：『知道這個能做什麼嗎？』擊打香臺一下說：『不要說沒用處。』又打一下。又說：『看看堂里的木匠，被聖僧打了一巴掌，跑去見維那（Vina，寺院中的一種職務），又被維那打了兩巴掌，露柱（寺院中的柱子）呵呵地笑。打著這個木匠。祖印（Zuyin）路見不平。』於是拿起拄杖說：『來來，即使是聖僧也得捱打。』擊打香臺後坐下。

衛州元豐院清滿禪師。姓田，是滄州鹽山人。從小就以孝順聞名。母親去世后出家，剃度受戒。到青州元禪師的座下入室參禪。一天，在山中行走，用樹葉凈手時，忽然開悟。寫了一首投機頌：

【English Translation】 English version Nobility and baseness, all are fully complete, lacking nothing. This is all due to the sharpness or dullness of the faculties, and the differences in views. If one chases after sounds, sights, and desires, how would one know? Haven't you heard it said? 'Words and concepts linger in the mind, constantly becoming a field of worries. Actual reality resides right before the eyes, yet it turns into a realm of names and forms.' So, what is the matter right before the eyes? Do you know? (Pauses for a moment) Says: 'Eyes without strength, a lifetime of poverty.'

Successor of Chan Master Tianbo Wenhui Chongyuan

Chan Master Zuyin Shanpi of Enzhou. A monk asked: 'What is Buddha?' The Master said: 'Penetrating above and thoroughly understanding below.' The monk asked: 'What is Dharma?' The Master said: 'Thoroughly understanding below and penetrating above.' Then he said: 'Penetrating above and thoroughly understanding below, thoroughly understanding below and penetrating above, in delusion there are thousands of differences, in enlightenment there are no two ways.' He shouted once. Then he ascended the Dharma hall and said: 'Thousands of families, ten thousands of households, the poor are poor, the rich are rich. If one has not yet awakened, the three lower realms are not the worst suffering.' He struck the whisk once. Then he said: 'Each person shines uniquely, each is the ultimate, Zuyin.' Such words are very harmful and beneficial. Then he clapped his hands once and said: 'Alas!' Again, he leads people into the thorny bushes. He shouted once. Then he said: 'The bright moon in the pool, the white clouds on the ridge, Bodhidharma's coming from the West is not like this.' He picked up the staff and said: 'How wonderful, the staff can actually speak of inconceivable principles.' He struck the incense table and sat down. Then he said: 'Those who can be beams should be beams, those who can be pillars should be pillars.' Clever monks will naturally know where to land. Suddenly he picked up the staff and said: 'Do you know what this can be used for?' He struck the incense table once and said: 'Don't say it's useless.' He struck it again. Then he said: 'Look at the carpenter in the hall, he was slapped by the holy monk, ran to see the Vina, and was slapped twice by the Vina, the exposed pillar laughed heartily. Hitting this carpenter. Zuyin saw injustice on the road.' Then he picked up the staff and said: 'Come, come, even the holy monk must be beaten.' He struck the incense table and sat down.

Chan Master Qingman of Yuanfeng Monastery in Weizhou. His surname was Tian, and he was from Yanshan in Cangzhou. He was known for his filial piety from a young age. After his mother passed away, he left home, shaved his head, and received the precepts. He went to Chan Master Yuan's seat in Qingzhou to enter the room and consult. One day, while walking in the mountains, he purified his hands with leaves and suddenly awakened. He wrote a verse of accord:

。大奇大寄。動用還迷。更問如何。驀口便槌。山居苦行絕粒七年。太守錢公請師出世。僧問。禪關創辟祖道重興。千聖靈機愿師舉唱。師曰。秋觀黃葉落。僧云。千聖靈機蒙舉唱。我師關棙意如何。師曰。冬見萬木枯。僧云。恁么則木馬嘶時花遍地。泥牛行處海云凝。師曰。也須會始得。問如何是祖師印。師曰。地靜天寧。僧云。如何是心印。師拍膝一下。僧云。佛祖心印相去幾何。師曰。言淺理深。問如何是衲僧得力處。師曰。月上青天。僧云。未審有何憑驗。師曰。莫瞌睡。乃橫按拂子曰。要扣玄關須是有節操極慷慨斬釘截鐵剝剝地漢始得。若是隈刀避箭碌碌之徒看即有分。擊禪床下坐。又上堂顧視大眾曰。無異思惟諦聽諦聽。昨日熱今日寒。抖擻精神著力看著力看。看來看去轉顢頇。要得不顢頇。看看。

西京善勝真悟禪師上堂揚聲止響。不知聲是響根。弄影逃形。不知形為影本。以法問法。不知法本非法。以心傳心。不知心本無心。心本無心。知心如幻了法非法。知法如夢心法不實。莫謾追求。夢幻空花何勞把捉。到這裡三世諸佛一大藏教。祖師言句天下老和尚路布葛藤盡使不著。何故。太平本是將軍致。不許將軍見太平。

青州定慧院法本禪師。僧問。古人到這裡為甚麼拱手歸降。師曰。理

【現代漢語翻譯】現代漢語譯本：。大奇大寄。動用還迷。更問如何。驀口便槌。（對非常奇特和依賴的事物，即使運用也仍然迷惑。如果再問怎麼樣，就直接打。）山居苦行絕粒七年，太守錢公請師出世。（禪師在山中苦修，斷食七年，太守錢公邀請他出山。）僧問：『禪關創辟，祖道重興，千聖靈機愿師舉唱。』（僧人問：『禪關開創，祖師之道重新興盛，希望禪師您能弘揚千聖的靈機。』）師曰：『秋觀黃葉落。』（禪師說：『秋天觀看黃葉飄落。』）僧云：『千聖靈機蒙舉唱，我師關棙意如何？』（僧人說：『千聖的靈機承蒙您弘揚，請問禪師您所說的關鍵在哪裡？』）師曰：『冬見萬木枯。』（禪師說：『冬天看見萬木凋零。』）僧云：『恁么則木馬嘶時花遍地，泥牛行處海云凝。』（僧人說：『這樣說來，木馬嘶鳴的時候鮮花遍地，泥牛行走的地方海云凝聚。』）師曰：『也須會始得。』（禪師說：『也必須領會才能明白。』）問：『如何是祖師印？』（問：『什麼是祖師的印記？』）師曰：『地靜天寧。』（禪師說：『大地平靜，天空安寧。』）僧云：『如何是心印？』（僧人說：『什麼是心印？』）師拍膝一下。（禪師拍了一下膝蓋。）僧云：『佛祖心印相去幾何？』（僧人說：『佛祖的心印相差多少？』）師曰：『言淺理深。』（禪師說：『言語淺顯，道理深刻。』）問：『如何是衲僧得力處？』（問：『什麼是修行僧人得力的地方？』）師曰：『月上青天。』（禪師說：『明月升上青天。』）僧云：『未審有何憑驗？』（僧人說：『不知道有什麼憑證？』）師曰：『莫瞌睡。』（禪師說：『不要打瞌睡。』）乃橫按拂子曰：『要扣玄關須是有節操極慷慨斬釘截鐵剝剝地漢始得。若是隈刀避箭碌碌之徒看即有分。』（於是橫著拿著拂塵說：『要叩開玄關，必須是有節操、非常慷慨、果斷決絕的人才能做到。如果是躲避刀箭、平庸無能的人，看看熱鬧還可以。』）擊禪床下坐。（敲擊禪床後下座。）又上堂顧視大眾曰：『無異思惟，諦聽諦聽。昨日熱今日寒，抖擻精神著力看著力看。看來看去轉顢頇。要得不顢頇，看看。』（又回到禪堂，看著大眾說：『不要胡思亂想，仔細聽，仔細聽。昨天熱今天冷，振作精神，努力看，努力看。看來看去反而更加糊塗。想要不糊塗，就看看。』）

西京善勝真悟禪師上堂揚聲止響，不知聲是響根；弄影逃形，不知形為影本；以法問法，不知法本非法；以心傳心，不知心本無心。（西京善勝真悟禪師上堂說法，用聲音來停止迴響，卻不知道聲音是迴響的根源；玩弄影子想要逃避形體，卻不知道形體是影子的根本；用法來詢問法，卻不知道法原本不是法；以心來傳心，卻不知道心原本是無心。）心本無心，知心如幻了法非法，知法如夢心法不實，莫謾追求。（心原本是無心，知道心如幻象，明白法不是法，知道法如夢境，心法不真實，不要盲目追求。）夢幻空花何勞把捉，到這裡三世諸佛一大藏教，祖師言句天下老和尚路布葛藤盡使不著。（夢幻空花，何必費力去把握，到了這個境界，三世諸佛、一大藏教，祖師的言語、天下老和尚的開示都用不上了。）何故？太平本是將軍致，不許將軍見太平。（為什麼呢？太平本來是將軍打下來的，卻不允許將軍看到太平。）

青州定慧院法本禪師。僧問：『古人到這裡為甚麼拱手歸降？』（青州定慧院法本禪師。僧人問：『古人到了這裡為什麼拱手投降？』）師曰：『理』（禪師說：『理』）

【English Translation】 English version: 'Da qi da ji. Dong yong hai mi. Geng wen ru he. Mo kou bian chui.' (Those who are greatly peculiar and dependent, even if they use it, are still confused. If you ask how it is, just hit them.) The abbot lived in the mountains for seven years, practicing asceticism and abstaining from food. Prefect Qian invited the master to come out of seclusion. A monk asked: 'The Chan gate has been opened and the ancestral path is being revived. May the master raise and sing the spiritual opportunity of the thousand sages.' The master said: 'In autumn, observe the falling of yellow leaves.' The monk said: 'The spiritual opportunity of the thousand sages is raised and sung. What is the meaning of the master's key?' The master said: 'In winter, see the withering of all trees.' The monk said: 'If so, when the wooden horse neighs, flowers will bloom everywhere; where the mud ox walks, sea clouds will condense.' The master said: 'You must understand it to get it.' Asked: 'What is the ancestral master's seal?' The master said: 'The earth is quiet and the sky is peaceful.' The monk said: 'What is the mind seal?' The master slapped his knee. The monk said: 'How far apart are the mind seals of the Buddhas and ancestors?' The master said: 'The words are shallow, but the meaning is deep.' Asked: 'What is the place where a mendicant monk gains strength?' The master said: 'The moon rises in the blue sky.' The monk said: 'I don't know what the proof is?' The master said: 'Don't doze off.' Then, holding the whisk horizontally, he said: 'To knock on the mysterious gate, you must be a man of integrity, extremely generous, decisive, and resolute. If you are a mediocre person who avoids knives and arrows, you can only watch the excitement.' He struck the Zen bed and sat down. Then he went to the hall again, looked at the crowd and said: 'Without different thoughts, listen carefully, listen carefully. Yesterday it was hot, today it is cold. Shake your spirits and look hard, look hard. The more you look, the more confused you become. If you want to not be confused, look, look.'

Chan Master Zhenwu of Shansheng Temple in Xijing ascended the hall and raised his voice to stop the echo, not knowing that the voice is the root of the echo; playing with shadows to escape the form, not knowing that the form is the basis of the shadow; using the Dharma to ask about the Dharma, not knowing that the Dharma is originally not the Dharma; transmitting the mind with the mind, not knowing that the mind is originally without mind. The mind is originally without mind, knowing that the mind is like an illusion, understanding that the Dharma is not the Dharma, knowing that the Dharma is like a dream, the mind and Dharma are not real, do not blindly pursue. Why bother to grasp the empty flowers of dreams and illusions? Reaching this point, the Buddhas of the three worlds, the great collection of teachings, the words of the ancestral masters, and the teachings of the old abbots of the world are all useless. Why? Peace is originally brought about by the general, but the general is not allowed to see peace.

Chan Master Faben of Dinghui Temple in Qingzhou. A monk asked: 'Why did the ancients surrender here with folded hands?' The master said: 'Reason.'

合如是。曰畢竟如何。師曰。夜眠日走。

舒州三祖圓智沖會禪師法嗣

杭州臨安居潤禪師。僧問。為國開堂於此日。師將何法利人天。師曰。將謂伶利衲子。僧云。一炷名香祝聖恩。師曰。今日事作么生。僧無語。師曰。氣急殺人。問清凈本然遍周沙界。庵內人為什麼不知庵外事。師曰。合恁么。僧云。特伸請益。師曰。有甚相虧。乃曰。大眾但看。從上古聖挑囊負缽。出一叢林入一保社。若不得個入處。晝夜不捨參問知識。筑著磕著忽然瞥地。始知刀是鐵。做一時放下。便乃天臺普請南嶽遊山。左之右之不居惑地。諸仁者。古人既恁么會。今日欠少個什麼。良久曰。多虛不如少實。

續傳燈錄卷第十六(終)

續傳燈錄卷第十七目錄

大鑒下第十四世丹霞淳禪師法嗣九人天童正覺禪師長蘆清了禪師大洪慶預禪師治平湡禪師(已上四人見錄)武當佛巖禪師大乘升禪師隨州修山和尚大陽滿禪師歸宗明禪師(已上五人無錄)香山凈因成禪師法嗣十一人天封子歸禪師吉祥法宣禪師護國守昌禪師丹霞普月禪師妙慧尼慧光禪師(已上五人見錄)妙峰云禪師金山堅禪師天寧珂禪師龍池預禪師雙泉月禪師南嶽龍王云禪師(已上六人無錄)寶峰照禪師法嗣九人圓通德止禪師真如道會禪師智通景深禪師花葯

【現代漢語翻譯】合如是。問：『畢竟如何？』（意思是：如果一切都是這樣，那麼最終的結果是什麼呢？）師說：『夜眠日走。』（意思是：晚上睡覺，白天行走。這是一種自然而然的狀態，沒有特別的追求。）

舒州三祖圓智沖會禪師法嗣

杭州臨安居潤禪師。僧人問：『為國開堂於此日，師將何法利人天？』（意思是：今天您爲了國家在這裡開堂說法，您將用什麼佛法來利益眾生呢？）師說：『將謂伶利衲子。』（意思是：我以為你是個聰明的僧人。）僧人說：『一炷名香祝聖恩。』（意思是：我點燃一炷香來祝願聖上的恩德。）師說：『今日事作么生？』（意思是：今天的事情怎麼樣了？）僧人無語。師說：『氣急殺人。』（意思是：真是讓人著急。）問：『清凈本然遍周沙界，庵內人為什麼不知庵外事？』（意思是：清凈的本性本來就遍佈整個世界，為什麼庵里的人卻不知道庵外的事情呢？）師說：『合恁么。』（意思是：就應該是這樣。）僧人說：『特伸請益。』（意思是：我特別來向您請教。）師說：『有甚相虧？』（意思是：有什麼虧欠嗎？）於是說：『大眾但看，從上古聖挑囊負缽，出一叢林入一保社，若不得個入處，晝夜不捨參問知識，筑著磕著忽然瞥地，始知刀是鐵。做一時放下，便乃天臺普請南嶽遊山，左之右之不居惑地。諸仁者，古人既恁么會，今日欠少個什麼？』（意思是：各位，你們看，從古至今的聖賢們，挑著行囊，揹著缽，從一個叢林到另一個保社，如果找不到入門之處，就日夜不停地參訪知識，經過碰撞和磨礪，忽然間明白了，才知道刀是鐵做的。一旦放下，就可以在天臺山普請，在南嶽遊山，無論左右都不會迷惑。各位，古人既然這樣領悟，今天我們還缺少什麼呢？）良久說：『多虛不如少實。』（意思是：虛的東西再多，也不如實在的東西少一點。）

《續傳燈錄》卷第十六(終)

《續傳燈錄》卷第十七目錄

大鑒下第十四世丹霞淳禪師法嗣九人：天童正覺禪師、長蘆清了禪師、大洪慶預禪師、治平湡禪師(以上四人見錄)，武當佛巖禪師、大乘升禪師、隨州修山和尚、大陽滿禪師、歸宗明禪師(以上五人無錄)。香山凈因成禪師法嗣十一人：天封子歸禪師、吉祥法宣禪師、護國守昌禪師、丹霞普月禪師、妙慧尼慧光禪師(以上五人見錄)，妙峰云禪師、金山堅禪師、天寧珂禪師、龍池預禪師、雙泉月禪師、南嶽龍王云禪師(以上六人無錄)。寶峰照禪師法嗣九人：圓通德止禪師、真如道會禪師、智通景深禪師、花葯

【English Translation】 It should be like this. Asked: 'What is the ultimate?' The master said: 'Sleeping at night and walking during the day.'

Successor of Zen Master Yuanzhi Chonghui of the Third Ancestor of Shuzhou

Zen Master Jurun of Lin'an, Hangzhou. A monk asked: 'On this day of opening a hall for the country, what Dharma will the master use to benefit humans and devas?' The master said: 'I thought you were a clever monk.' The monk said: 'I offer a stick of incense to pray for the sage's grace.' The master said: 'How is today's matter?' The monk was speechless. The master said: 'It's infuriating.' Asked: 'The pure and inherent nature pervades all realms; why does the person inside the hermitage not know the affairs outside the hermitage?' The master said: 'It should be so.' The monk said: 'I especially extend my request for instruction.' The master said: 'What is lacking?' Then he said: 'Everyone, just look. From the ancient sages, carrying bags and bearing alms bowls, leaving one monastery and entering one community, if they could not find an entry point, they would tirelessly consult and question knowledgeable people day and night. Bumping and stumbling, suddenly realizing, they knew that a knife is made of iron. Once they let go, they would make a general invitation at Tiantai Mountain and tour Mount Nan, going left and right without dwelling in delusion. All of you, since the ancients understood in this way, what are we lacking today?' After a long silence, he said: 'Better a little reality than much emptiness.'

Continuation of the Transmission of the Lamp, Volume Sixteen (End)

Continuation of the Transmission of the Lamp, Volume Seventeen, Table of Contents

Fourteenth Generation under Dajian, Nine Dharma Heirs of Zen Master Danxia Chun: Zen Master Tiantong Zhengjue, Zen Master Changlu Qingliao, Zen Master Dahong Qingyu, Zen Master Zhiping Yu (the above four are recorded), Zen Master Wudang Foyan, Zen Master Dasheng Sheng, Monk Xiushan of Suizhou, Zen Master Dayang Man, Zen Master Guizong Ming (the above five are not recorded). Eleven Dharma Heirs of Zen Master Jingyin Cheng of Xiangshan: Zen Master Tianfeng Zigui, Zen Master Jixiang Faxuan, Zen Master Huguo Shouchang, Zen Master Danxia Puyue, Bhikkhuni Miaohui Huiguang (the above five are recorded), Zen Master Miaofeng Yun, Zen Master Jinshan Jian, Zen Master Tianning Ke, Zen Master Longchi Yu, Zen Master Shuangquan Yue, Zen Master Nan Yue Longwang Yun (the above six are not recorded). Nine Dharma Heirs of Zen Master Baofeng Zhao: Zen Master Yuantong Dezhi, Zen Master Zhenru Daohui, Zen Master Zhitong Jingshen, Huayao

智朋禪師(已上四人見錄)烏巨如懿禪師仰山季禪師報恩通禪師薦福臻禪師天王聰藏主(已上五人無錄)石門易禪師法嗣五人青原齊禪師天衣聰禪師香山尼佛通禪師(已上三人見錄)九頂慈普禪師無為義聳禪師(已上二人無錄)天寧誧禪師法嗣一人熊耳慈禪師(見錄)大溈喆禪師法嗣三十人智海道平禪師泐潭景祥禪師光孝慧蘭禪師東明仁仙禪師普照曉欽禪師東林自遵禪師福嚴置禪師東明遷禪師道吾汝能禪師興教慧淳禪師羅浮希聲禪師興陽賢禪師永安妙喜禪師(已上十三人見錄)禾山慧曉禪師中峰智源禪師靈泉道堅禪師清居文喆禪師萬壽子升禪師崇因正禪師嘉佑辯禪師嶽麓海禪師溈山云藹首座齊榮首座溈山永庵主凈福慧文禪師瑞峰道宗禪師昭覺師範禪師萬壽道倧禪師云峰清悟禪師象耳子真禪師(已上十七人無錄)雪竇雅禪師法嗣四人光孝普印禪師(一人見錄)龍遊清韻禪師石門永熙禪師禪林永覺禪師(已上三人無錄)慶善宗震禪師法嗣一人慶善普能禪師(一人見錄)凈土思禪師法嗣二人萬壽法詮禪師慶善守隆禪師(二人見錄)護國月禪師法嗣一人護國慧本禪師(見錄)護國祐禪師法嗣一人資聖則圓禪師(無錄)南禪慧禪師法嗣二人蕭山法詮禪師寶林道芳禪師(二人無錄)萬壽圓禪師法嗣三人國清照禪師慧嚴覺禪師永懷榮

【現代漢語翻譯】現代漢語譯本：智朋禪師（以上四人見錄）烏巨如懿禪師、仰山季禪師、報恩通禪師、薦福臻禪師、天王聰藏主（以上五人無錄）石門易禪師法嗣五人：青原齊禪師、天衣聰禪師、香山尼佛通禪師（以上三人見錄）、九頂慈普禪師、無為義聳禪師（以上二人無錄）。天寧誧禪師法嗣一人：熊耳慈禪師（見錄）。大溈喆禪師法嗣三十人：智海道平禪師、泐潭景祥禪師、光孝慧蘭禪師、東明仁仙禪師、普照曉欽禪師、東林自遵禪師、福嚴置禪師、東明遷禪師、道吾汝能禪師、興教慧淳禪師、羅浮希聲禪師、興陽賢禪師、永安妙喜禪師（以上十三人見錄）、禾山慧曉禪師、中峰智源禪師、靈泉道堅禪師、清居文喆禪師、萬壽子升禪師、崇因正禪師、嘉佑辯禪師、嶽麓海禪師、溈山云藹首座、齊榮首座、溈山永庵主、凈福慧文禪師、瑞峰道宗禪師、昭覺師範禪師、萬壽道倧禪師、云峰清悟禪師、象耳子真禪師（以上十七人無錄）。雪竇雅禪師法嗣四人：光孝普印禪師（一人見錄）、龍遊清韻禪師、石門永熙禪師、禪林永覺禪師（以上三人無錄）。慶善宗震禪師法嗣一人：慶善普能禪師（一人見錄）。凈土思禪師法嗣二人：萬壽法詮禪師、慶善守隆禪師（二人見錄）。護國月禪師法嗣一人：護國慧本禪師（見錄）。護國祐禪師法嗣一人：資聖則圓禪師（無錄）。南禪慧禪師法嗣二人：蕭山法詮禪師、寶林道芳禪師（二人無錄）。萬壽圓禪師法嗣三人：國清照禪師、慧嚴覺禪師、永懷榮禪師（無錄）。

【English Translation】 English version: Zen Master Zhipeng (the above four are recorded). Zen Master Wuju Ruyi, Zen Master Yangshan Ji, Zen Master Bao'en Tong, Zen Master Jianfu Zhen, Abbot Cong of Tianwang Monastery (the above five are not recorded). Five Dharma heirs of Zen Master Shi Yi: Zen Master Qingyuan Qi, Zen Master Tianyi Cong, Bhikkhuni Fotong of Xiangshan Monastery (the above three are recorded), Zen Master Jiuding Cipu, Zen Master Wuwu Yi Cong (the above two are not recorded). One Dharma heir of Zen Master Tianning Bu: Zen Master Xiong'er Ci (recorded). Thirty Dharma heirs of Zen Master Dawei Zhe: Zen Master Zhihai Daoping, Zen Master Letan Jingxiang, Zen Master Guangxiao Huilan, Zen Master Dongming Renxian, Zen Master Puzhao Xiaoqin, Zen Master Donglin Zizun, Zen Master Fuyan Zhi, Zen Master Dongming Qian, Zen Master Daowu Runeng, Zen Master Xingjiao Huichun, Zen Master Luofu Xisheng, Zen Master Xingyang Xian, Zen Master Yongan Miaoxi (the above thirteen are recorded), Zen Master Heshan Huixiao, Zen Master Zhongfeng Zhiyuan, Zen Master Lingquan Daojian, Zen Master Qingju Wenzhe, Zen Master Wanshou Zisheng, Zen Master Chongyin Zheng, Zen Master Jiayou Bian, Zen Master Yuelu Hai, Chief Seat Yun'ai of Weishan Monastery, Chief Seat Qirong, Abbot Yong'an of Weishan Monastery, Zen Master Jingfu Huiwen, Zen Master Ruifeng Daozong, Zen Master Zhaojue Shifan, Zen Master Wanshou Daozong, Zen Master Yunfeng Qingwu, Zen Master Xiang'er Zizhen (the above seventeen are not recorded). Four Dharma heirs of Zen Master Xuedou Ya: Zen Master Guangxiao Puyin (one recorded), Zen Master Longyou Qingyun, Zen Master Shimen Yongxi, Zen Master Chanlin Yongjue (the above three are not recorded). One Dharma heir of Zen Master Qingshan Zongzhen: Zen Master Qingshan Puneng (one recorded). Two Dharma heirs of Zen Master Jintu Si: Zen Master Wanshou Faquan, Zen Master Qingshan Shoulung (two recorded). One Dharma heir of Zen Master Huguo Yue: Zen Master Huguo Huiben (recorded). One Dharma heir of Zen Master Huguo You: Zen Master Zisheng Zeyuan (not recorded). Two Dharma heirs of Zen Master Nanchuan Hui: Zen Master Xiaoshan Faquan, Zen Master Baolin Daofang (two not recorded). Three Dharma heirs of Zen Master Wanshou Yuan: Zen Master Guoqing Zhao, Zen Master Huiyan Jue, Zen Master Yonghuai Rong (not recorded).

禪師(已上三人無錄)福昌端禪師法嗣一人王屋資禪師(無錄)天禧永禪師法嗣一人添上座(無錄)鹿門燈禪師法嗣一人白馬熙禪師(無錄)西京尼道深禪師法嗣二人奉聖紹才禪師妙慧智安禪師(已上二人無錄)大洪守遂禪師法嗣二人大洪慶顯禪師(見錄)荊州公安愍(無錄)

續傳燈錄卷第十七目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十七

大鑒下第十四世

丹霞淳禪師法嗣

明州天童宏智正覺禪師。隰州李氏子。母夢五臺一僧解環與環其右臂。乃孕遂齋戒。及生右臂特起若環狀。七歲日誦數千言。祖寂父宗道久參佛陀遜禪師。嘗指師謂其父曰。此子道韻勝甚非塵埃中人。茍出家必為法器。十一得度于凈明本宗。十四具戒十八遊方。訣其祖曰。若不發明大事誓不歸矣。及至汝州香山。成枯木一見深所器重。一日聞僧誦蓮經。至父母所生眼悉見三千界。瞥然有省。即詣丈室陳所悟。山指臺上香合曰。裡面是甚麼物。師曰。是甚麼心行。山曰。汝悟處又作么生。師以手畫一圓相呈之。復拋向后。山曰。弄泥團漢有甚麼限。師曰錯。山曰。別見人始得。師應喏喏。即造丹霞。霞問。如何是空劫以前自己。師曰。井底蝦蟆吞卻月。三更不借夜明簾。

【現代漢語翻譯】禪師（以上三人無記錄）福昌端禪師法嗣一人：王屋資禪師（無記錄）。天禧永禪師法嗣一人：添上座（無記錄）。鹿門燈禪師法嗣一人：白馬熙禪師（無記錄）。西京尼道深禪師法嗣二人：奉聖紹才禪師，妙慧智安禪師（以上二人無記錄）。大洪守遂禪師法嗣二人：大洪慶顯禪師（見記錄），荊州公安愍（無記錄）。

《續傳燈錄》卷第十七目錄（終）《大正藏》第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第十七

大鑒下第十四世

丹霞淳禪師法嗣

明州天童宏智正覺禪師。隰州李氏之子。他的母親夢見五臺山的一位僧人解開一個環，並將環套在其右臂上。因此懷孕並開始齋戒。出生后，右臂特別隆起，形狀像環。七歲時，每天能誦讀數千字。他的祖父寂和父親宗道長期參學于佛陀遜禪師處。曾指著宏智禪師對他的父親說：『這個孩子道韻極佳，不是凡塵俗世之人。如果出家，必定成為佛門法器。』十一歲時，在凈明本宗處剃度。十四歲時受具足戒，十八歲開始遊方參學。他告別祖父說：『如果不能發明大事（徹悟），誓不返回。』到達汝州香山後，成枯木禪師一見之下非常器重他。一天，他聽到僧人誦讀《蓮經》，讀到『父母所生眼悉見三千界』時，忽然有所領悟。隨即前往丈室，陳述自己的領悟。成枯木禪師指著臺上的香合問：『裡面是什麼東西？』宏智禪師說：『是什麼心行？』成枯木禪師說：『你所悟之處又是什麼樣的？』宏智禪師用手畫了一個圓相來呈現，又拋向身後。成枯木禪師說：『玩弄泥團的漢子有什麼了不起的？』宏智禪師說：『錯了。』成枯木禪師說：『要別見他人才能有所得。』宏智禪師應聲『喏喏』。隨即前往丹霞山。丹霞淳禪師問：『如何是空劫（宇宙形成之前）以前的自己？』宏智禪師說：『井底的蝦蟆吞掉了月亮，三更時分也不借用夜明簾。』

【English Translation】 Zen Master (No records for the above three) Dharma heir of Zen Master Fuchang Duan: Zen Master Wangwu Zi (No record). Dharma heir of Zen Master Tianxi Yong: Tianshangzuo (No record). Dharma heir of Zen Master Lumen Deng: Zen Master Baima Xi (No record). Dharma heirs of Bhikkhuni Daoshen of Xijing: Zen Master Fengsheng Shao Cai, Zen Master Miaohui Zhian (No records for the above two). Dharma heirs of Zen Master Dahong Shousui: Zen Master Dahong Qingxian (See record), Jingzhou Gong'an Min (No record).

Continuation of the Transmission of the Lamp, Volume 17, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077 Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 17

Fourteenth Generation from Dajian (Huineng)

Dharma Heir of Zen Master Danxia Chun

Zen Master Hongzhi Zhengjue of Tiantong Monastery, Mingzhou. He was a son of the Li family of Xizhou. His mother dreamed that a monk from Mount Wutai unfastened a ring and placed it on her right arm. Thereupon she became pregnant and began to observe a vegetarian diet. After he was born, his right arm was particularly raised, shaped like a ring. At the age of seven, he could recite thousands of words a day. His grandfather Ji and father Zongdao had long studied with Zen Master Fotuoxun. He once pointed to Hongzhi and said to his father: 'This child has excellent Daoist qualities and is not a person of the mundane world. If he becomes a monk, he will surely become a vessel of the Dharma.' At the age of eleven, he was tonsured at Jingming Benzong. At the age of fourteen, he received the full precepts, and at the age of eighteen, he began to travel and study. He bid farewell to his grandfather, saying: 'If I do not clarify the great matter (achieve enlightenment), I vow not to return.' After arriving at Xiangshan in Ruzhou, Zen Master Cheng Kumu greatly valued him at first sight. One day, he heard a monk reciting the Lotus Sutra, and when he read 'The eyes born of parents see the three thousand realms,' he suddenly had some understanding. He then went to the abbot's room and stated his understanding. Zen Master Cheng Kumu pointed to the incense box on the platform and asked: 'What is inside?' Zen Master Hongzhi said: 'What kind of mental activity is it?' Zen Master Cheng Kumu said: 'What is the state of your enlightenment like?' Zen Master Hongzhi drew a circle with his hand to present it, and then threw it behind him. Zen Master Cheng Kumu said: 'What is so great about a man who plays with mud balls?' Zen Master Hongzhi said: 'Wrong.' Zen Master Cheng Kumu said: 'You must see others to gain something.' Zen Master Hongzhi responded 'Yes, yes.' Then he went to Mount Danxia. Zen Master Danxia Chun asked: 'What is the self before the empty kalpa (before the formation of the universe)?' Zen Master Hongzhi said: 'The toad at the bottom of the well swallowed the moon, and does not borrow the night-shining curtain at midnight.'

霞曰。未在更道。師擬議。霞打一拂子曰。又道不借。師言下釋然遂作禮。霞曰。何不道取一句。師曰。某甲今日失錢遭罪。霞曰。未暇打得爾且去。霞領大洪師掌箋記。後命首眾。得法者已數人。四年過圓通。時真歇初住長蘆。遣僧邀至眾出迎。見其衣舄穿弊且易之。真歇俾侍者易以新履。師卻曰。吾為鞋來邪。眾聞心服懇求說法。居第一座六年。出住泗州普照。次補太平圓通能仁。及長蘆天童屋廬湫隘。師至創辟一新衲子爭集。上堂。黃合簾垂誰傳家信。紫羅帳合暗撒真珠。正恁么時視聽有所不到。言詮有所不及。如何通得個訊息去。夢迴夜色依稀曉。笑指家風爛熳春。上堂。心不能緣口不能議。直饒退步荷擔。切忌當頭觸諱。風月寒清古渡頭。夜船撥轉琉璃地。上堂。空劫有真宗。聲前問己躬。赤窮新活計。清白舊家風。的的三乘外。寥寥一印中。卻來行異類。萬派自朝東。上堂。今日是釋迦老子降誕之辰。長蘆不解說禪與諸人畫個樣子。只如在摩耶胎時作么生。以拂子畫此⊙相曰。只如以清凈水浴金色身時又作么生。復畫此[○@水]相曰。只如周行七步。目顧四方指天指地。成道說法神通變化。智慧辯才四十九年三百餘會。說青道黃指東畫西入般涅槃時又作么生。乃畫此⊕相。復曰。若是具眼衲僧必也相許

【現代漢語翻譯】現代漢語譯本：慧霞禪師說：『還沒有說到更深層次的道理。』禪師正要思量，慧霞禪師打了一下拂塵說：『又說不憑藉外物。』禪師聽后豁然開悟，於是向慧霞禪師行禮。慧霞禪師說：『為何不說一句？』禪師說：『我今天丟了錢，真是倒霉。』慧霞禪師說：『沒空打你，且去吧。』禪師跟隨大洪禪師掌管文書記錄，後來被任命為首座，得法的弟子已經有好幾人。四年後，禪師路過圓通寺。當時真歇禪師剛住持長蘆寺，派僧人邀請禪師，大眾出門迎接，看到禪師的衣服鞋子破舊，就想給他換新的。真歇禪師讓侍者給禪師換上新鞋，禪師卻說：『我是爲了鞋子來的嗎？』大眾聽了心悅誠服，懇求禪師說法。禪師在第一座的位置住了六年，後來出任泗州普照寺住持，接著又補任太平圓通能仁寺住持，以及長蘆天童寺，因為房屋狹窄簡陋。禪師到來后，開創修繕一新，僧人爭相聚集。上堂說法：『黃色的合簾垂下，誰來傳遞家信？紫色的羅帳合攏，暗中撒下珍珠。正在這個時候，視覺和聽覺都無法到達，言語也無法表達，如何才能通達這個訊息呢？夢醒時分，夜色依稀，拂曉將至，笑著指出家風，如爛漫的春色。』上堂說法：『心不能攀緣，口不能議論，即使退一步承擔，也要切記不要當頭觸犯禁忌。寒冷的風和清冷的月，在古老的渡口，夜晚的船隻撥轉，如同在琉璃地上滑行。』上堂說法：『空劫之中有真宗，在聲音之前反問自己。赤貧之中有新的生活，清白是舊有的家風。真真切切地在三乘之外，寥寥地在一印之中。卻來行使不同的種類，萬千支流自然朝向東方。』上堂說法：『今天是釋迦老子降生的日子，長蘆寺不擅長說禪，與各位畫個樣子。比如在摩耶夫人胎中時是什麼樣子？』用拂塵畫了一個⊙相說：『比如用清凈的水沐浴金色的身體時又是什麼樣子？』又畫了一個[○@水]相說：『比如周行七步，目光顧視四方，指天指地，成道說法，神通變化，智慧辯才，四十九年三百餘會，說青道黃，指東畫西，入般涅槃時又是什麼樣子？』於是畫了一個⊕相，又說：『如果是具有眼力的僧人，必定會認可。』

【English Translation】 English version: Xia said, 'It hasn't reached a deeper level of understanding.' The master was about to contemplate, Xia struck with a whisk and said, 'Again, you say you don't borrow.' The master was enlightened upon hearing this and paid respects to Xia. Xia said, 'Why not say a sentence?' The master said, 'I lost money today and suffered misfortune.' Xia said, 'I don't have time to hit you, just go.' The master followed Great Hong, managing documents and records, and was later appointed as the head of the assembly. Several disciples had already attained the Dharma. Four years later, the master passed by Yuantong Temple. At that time, True Repose (Zhenxie) had just become the abbot of Changlu Temple and sent monks to invite the master. The assembly came out to greet him, and seeing that the master's clothes and shoes were worn out, they wanted to replace them with new ones. True Repose (Zhenxie) asked the attendant to replace them with new shoes, but the master refused, saying, 'Did I come for the shoes?' The assembly was sincerely convinced and earnestly requested the master to preach the Dharma. The master stayed in the first seat for six years, and later became the abbot of Puzhao Temple in Sizhou, and then filled the positions of Taiping Yuantong Nengren Temple, as well as Changlu Tiantong Temple, because the houses were narrow and simple. After the master arrived, he created and renovated everything, and monks gathered to compete. Ascending the hall to preach: 'The yellow curtain hangs down, who will pass on the family letter? The purple gauze tent is closed, secretly scattering pearls. At this moment, sight and hearing cannot reach, and words cannot express, how can we understand this message? When the dream returns, the night is still faint, and dawn is approaching, smiling and pointing out the family style, like a brilliant spring.' Ascending the hall to preach: 'The mind cannot cling, the mouth cannot discuss, even if you take a step back to bear the burden, you must remember not to offend the taboo head-on. The cold wind and clear moon, at the ancient ferry, the night boat turns, as if sliding on a glass floor.' Ascending the hall to preach: 'In the empty eon, there is true sect, ask yourself before the sound. In utter poverty, there is a new life, purity is the old family style. Truly outside the Three Vehicles, sparsely in one seal. But come to practice different kinds, and all streams naturally flow to the east.' Ascending the hall to preach: 'Today is the day of Shakyamuni Buddha's birth. Changlu Temple is not good at speaking Zen, so I will draw a picture for you. For example, what was it like in the womb of Queen Maya?' He drew a ⊙ symbol with a whisk and said, 'For example, what was it like when bathing the golden body with pure water?' He drew a [○@水] symbol again and said, 'For example, walking seven steps, looking around in all directions, pointing to the sky and pointing to the earth, attaining enlightenment and preaching the Dharma, with supernatural powers and transformations, wisdom and eloquence, for forty-nine years and three hundred meetings, speaking of blue and yellow, pointing east and drawing west, what was it like when entering Nirvana?' So he drew a ⊕ symbol and said, 'If it is a monk with eyes, he will surely agree.'

。其或未然一一歷過始得。上堂僧問。如何是向去底人。師曰。白雲投壑盡。青嶂倚空高。曰如何是卻來底人。師曰。滿頭白髮離巖谷。半夜穿云入市廛。曰如何是不來不去底人。師曰。石女喚回三界夢。木人坐斷六門機。乃曰。句里明宗則易。宗中辯的則難。良久曰。還會么。凍雞未報家林曉。隱隱行人過雪山。僧問。一絲不著時如何。師曰。合同船子並頭行。曰其中事作么生。師曰。快刀快斧斫不入。問布袋頭開時如何。師曰。一任填溝塞壑。問清虛之理畢竟無身時如何。師曰。文彩未痕初。訊息難傳際。曰一步密移玄路轉。通身放下劫壺空。師曰。誕生就父時合體無遺照。曰理既如是事作么生。師曰。歷歷才回分化事。十方機應又何妨。曰恁么則塵塵皆現本來身去也。師曰。透一切色超一切心。曰如理如事又作么生。師曰。路逢死蛇莫打殺。無底籃子盛將歸。曰入市能長嘯。歸家著短衫。師曰。木人嶺上歌。石女溪邊舞。上堂。諸禪德。吞盡三世佛底人。為甚麼開口不得。照破四天下底人。為甚麼閤眼不得。許多病痛與爾一時拈卻了也。且作么生得十成通暢去。還會么。擘開華岳連天色。放出黃河到海聲。師住持以來受無貪而施無厭。歲艱食竭己有及瞻眾之餘賴全活者數萬。日常過午不食。紹興丁丑九月謁郡僚

【現代漢語翻譯】現代漢語譯本其或者不是這樣，需要一一經歷才能獲得。上堂時，有僧人問道：『如何是走向解脫的人？』師父說：『白雲投入山谷消失盡，青色的山峰高高聳立在空中。』僧人問：『如何是返回世間的人？』師父說：『滿頭白髮離開巖石山谷，半夜穿過雲層進入城市街市。』僧人問：『如何是不來不去的人？』師父說：『石女喚醒三界的夢幻，木人截斷六根的運作。』於是說：『在語句中明白宗旨容易，在宗旨中辨別清楚則難。』良久后說：『明白了嗎？寒冷的雞還未報曉家鄉的樹林，隱約的行人走過雪山。』僧人問：『一絲不掛時如何？』師父說：『如同船伕並排行駛。』僧人問：『其中之事如何運作？』師父說：『快刀快斧也砍不進去。』問：『布袋打開時如何？』師父說：『任憑它填滿山溝堵塞山谷。』問：『清虛的道理畢竟沒有身體時如何？』師父說：『文采未顯露痕跡之初，訊息難以傳達的時刻。』僧人說：『一步緊密移動玄妙的道路轉變，全身放下空無一物的劫壺。』師父說：『誕生時與父親合為一體，毫無遺漏地照見。』僧人問：『道理既然如此，事相如何運作？』師父說：『歷歷分明地迴歸分化的事物，十方的機緣相應又有什麼妨礙？』僧人說：『這樣說來，那麼塵塵都顯現本來的身了？』師父說：『透徹一切色相，超越一切心念。』僧人問：『如理如事又如何？』師父說：『路上遇到死蛇不要打死，用無底的籃子盛著帶回家。』僧人說：『進入城市能長嘯，回到家鄉穿短衫。』師父說：『木人在山嶺上唱歌，石女在溪邊跳舞。』上堂時說：『各位禪德，吞盡三世諸佛的人，為什麼不能開口說話？照破四大天下的人，為什麼不能閉上眼睛？這麼多的病痛我與你們一時都拿掉了。且如何才能得到十分通暢呢？明白了嗎？劈開華山，連線天地的顏色，放出黃河，奔流到大海的聲音。』師父住持以來，接受供養沒有貪婪，佈施沒有厭倦。年歲艱難，糧食匱乏，自己有的都用來接濟大眾，賴以全活的有數萬人。每天過了中午就不再進食。紹興丁丑年九月，拜訪郡里的官員。

【English Translation】 English version If it is not so, one must experience it all to attain it. During the Dharma talk, a monk asked: 'What is a person who is heading towards liberation?' The Master said: 'White clouds plunge into the ravine and disappear completely; the green peaks lean against the sky, towering high.' The monk asked: 'What is a person who is returning to the world?' The Master said: 'A head full of white hair leaves the rocky valley, and in the middle of the night, passes through the clouds to enter the city market.' The monk asked: 'What is a person who neither comes nor goes?' The Master said: 'The stone woman awakens the dreams of the three realms; the wooden man severs the functions of the six senses.' Then he said: 'To understand the principle within the words is easy; to clearly discern within the principle is difficult.' After a long pause, he said: 'Do you understand? The frozen rooster has not yet announced the dawn in the home forest; faint figures of travelers pass over the snowy mountains.' A monk asked: 'What is it like when not attached to a single thread?' The Master said: 'Like boatmen rowing side by side.' The monk asked: 'How does the matter within this operate?' The Master said: 'Sharp knives and swift axes cannot cut through it.' Asked: 'What is it like when the bag opens?' The Master said: 'Let it fill the ditches and block the ravines.' Asked: 'What is it like when the principle of pure emptiness ultimately has no body?' The Master said: 'Before the colors leave a trace, at the moment when news is difficult to convey.' The monk said: 'With one step, the secret path subtly shifts and turns; the whole body lets go, and the kalpa-vessel is empty.' The Master said: 'At birth, when united with the father, the complete body is illuminated without omission.' The monk asked: 'Since the principle is thus, how do phenomena operate?' The Master said: 'Clearly returning to the differentiated phenomena, what harm is there in the responses of the ten directions?' The monk said: 'In that case, does it mean that every mote of dust manifests the original body?' The Master said: 'Penetrate all forms and transcend all thoughts.' The monk asked: 'How is it both in accordance with principle and in accordance with phenomena?' The Master said: 'If you meet a dead snake on the road, do not kill it; take it home in a bottomless basket.' The monk said: 'Entering the city, one can let out a long whistle; returning home, one wears short clothes.' The Master said: 'The wooden man sings on the mountain ridge; the stone woman dances by the stream.' During the Dharma talk, he said: 'All you Zen practitioners, the person who has swallowed all the Buddhas of the three times, why can't they open their mouths? The person who illuminates the four great continents, why can't they close their eyes? I have removed all these illnesses for you at once. How can you attain complete and unobstructed understanding? Do you understand? Splitting open Mount Hua, connecting the colors of the sky, releasing the Yellow River, sending its sound to the sea.' Since the Master took over the monastery, he has accepted offerings without greed and given without weariness. In years of hardship and food shortages, he used what he had to help the masses, saving tens of thousands of lives. He did not eat after noon every day. In the ninth month of the year Dingchou of Shaoxing, he visited the officials of the prefecture.

及檀度。次謁越帥趙公令詪與之言別。十月七日還山。翌日辰巳間沐浴更衣端坐告眾。顧侍僧索筆作書遺育王大慧禪師請主後事。仍書偈曰。夢幻空花六十七年白鳥湮沒秋水連天。擲筆而逝。龕留七日顏貌如生。奉全軀塔于東谷。謚宏智。塔名妙光。

真州長蘆真歇清了禪師。左綿雍氏子。襁褓。入寺見佛。喜動眉睫。咸異之。年十八試法華得度。往成都大慈習經論領大意。出蜀至沔漢扣丹霞之室。問如何是空劫已前自己。師擬對。霞曰爾鬧在且去。一日登缽盂峰豁然契悟。徑歸侍立。霞掌曰。將謂爾知有。師欣然拜之。翌日霞上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。師直前曰。今日昇座更瞞某不得也。霞曰。爾試舉我今日昇座看。師良久。霞曰。將謂爾瞥地。師便出。后游五臺之京師浮汴。直抵長蘆謁祖照一語契投。命為侍者逾年分座。未幾稱疾退閑。命師繼席學者如歸。建炎末游四明。主補陀臺之天封閩之雪峰。詔住育王。徙溫州龍翔杭州徑山慈寧。皇太后命開山皋寧崇先。上堂。我于先師一掌下伎倆俱盡。覓個開口處不可得。如今還有恁么快活不徹底漢么。若無銜鐵負鞍各自著便。上堂。久默斯要不務速說。釋迦老子待要款曲賣弄。爭奈未出母胎已被人覷破。且道覷破個甚

【現代漢語翻譯】現代漢語譯本：及檀度（地點名）。之後拜訪越州長官趙公令詪，與他告別。十月七日返回山中。第二天辰時到巳時之間，沐浴更衣，端坐告知眾人。讓侍僧拿來筆，寫信給育王大慧禪師，請他主持後事。接著寫下偈語：『夢幻空花六十七年，白鳥湮沒秋水連天。』寫完擲筆而逝。入龕七日，容貌如生。將全身塔葬于東谷。謚號為宏智。塔名為妙光。

真州長蘆真歇清了禪師，左綿雍氏人。還在襁褓中時，入寺見到佛像，喜悅之情溢於眉睫，大家都覺得奇異。十八歲時，通過《法華經》的考試而得度。前往成都大慈寺學習經論，領會其大意。離開四川，到達沔漢，拜訪丹霞的住所，問道：『如何是空劫以前的自己？』禪師剛要回答，丹霞說：『你太吵鬧了，先離開吧。』一天，登上缽盂峰，忽然徹底領悟。直接回去侍奉丹霞。丹霞打了他一掌說：『還以為你知道了。』禪師欣然拜謝。第二天，丹霞上堂說法：『日照孤峰翠，月臨溪水寒。祖師玄妙訣，莫向寸心安。』說完便下座。禪師直接上前說：『今天您升座，再也瞞不過我了。』丹霞說：『你試著說說我今天升座說了什麼？』禪師沉默良久。丹霞說：『還以為你明白了。』禪師便離開了。後來遊歷五臺山和京師，漂浮於汴河之上。直接到達長蘆，拜訪祖照，一語投機。被任命為侍者，一年多后開始分座說法。不久之後，稱病退隱。於是任命禪師繼承席位，學者們如歸。建炎末年，遊歷四明，主持補陀臺的天封寺和閩地的雪峰寺。皇帝下詔讓他住持育王寺。后遷往溫州龍翔寺、杭州徑山慈寧寺。皇太后命他在皋寧崇先寺開山。上堂說法：『我于先師一掌之下，伎倆全部用盡，想找個開口的地方都找不到。如今還有這樣快活卻不徹底的人嗎？如果沒有，那就各自銜鐵負鞍，各行其是吧。』上堂說法：『沉默很久才是最重要的，不要追求快速地說。釋迦老子想要委婉地賣弄，無奈還沒出母胎就已經被人看破了。那麼，看破了什麼呢？』

【English Translation】 English version: And Tandu (place name). Then he visited Zhao Gong Lingyin, the governor of Yuezhou, to bid him farewell. On the seventh day of the tenth month, he returned to the mountain. The next day, between the hours of Chen and Si (7-11 am), he bathed, changed his clothes, and sat upright to inform the assembly. He asked the attending monk for a brush to write a letter to Zen Master Dahui of Yuwang Monastery, requesting him to take charge of affairs after his death. He then wrote a verse: 'Dreamlike illusions, sixty-seven years, white birds disappear into the mist, autumn waters connect to the sky.' After writing, he threw down the brush and passed away. He was placed in a niche for seven days, and his appearance remained lifelike. His entire body was enshrined in a pagoda in the Eastern Valley. His posthumous title was Hongzhi. The pagoda was named Miaoguang.

Zen Master Zhenxie Qingliao of Changlu Monastery in Zhenzhou was a native of the Yong clan of Zuomian. While still in swaddling clothes, he entered a temple and saw a Buddha image, his joy evident in his eyebrows and eyes, which everyone found remarkable. At the age of eighteen, he passed the examination on the Lotus Sutra and was ordained. He went to Daci Monastery in Chengdu to study the scriptures and treatises, grasping their main ideas. Leaving Sichuan, he arrived at Mianhan and visited Danxia's residence, asking: 'What is the self before the empty aeon?' As the Zen Master was about to answer, Danxia said: 'You are too noisy, leave for now.' One day, he climbed Mount Boyu and suddenly had a thorough awakening. He went directly back to serve Danxia. Danxia slapped him and said: 'I thought you knew.' The Zen Master gratefully bowed. The next day, Danxia ascended the hall and said: 'The sun shines on the solitary peak, making it green; the moon reflects on the stream, making it cold. The subtle secrets of the Patriarchs should not be sought in the inch of the heart.' After speaking, he descended from the seat. The Zen Master went straight forward and said: 'Today you ascend the seat, you can no longer hide anything from me.' Danxia said: 'Try to tell me what I said when I ascended the seat today.' The Zen Master remained silent for a long time. Danxia said: 'I thought you understood.' The Zen Master then left. Later, he traveled to Mount Wutai and the capital, floating on the Bian River. He went directly to Changlu and visited Zuzhao, where they immediately understood each other. He was appointed as an attendant, and after more than a year, he began to give separate lectures. Soon after, he claimed illness and retired. The Zen Master was then appointed to succeed him, and scholars flocked to him. At the end of the Jianyan era, he traveled to Siming, presiding over Tianfeng Monastery on Mount Putuo and Xuefeng Monastery in Min. The emperor issued an edict ordering him to reside at Yuwang Monastery. Later, he moved to Longxiang Monastery in Wenzhou and Cining Monastery on Mount Jingshan in Hangzhou. The Empress Dowager ordered him to establish Gaoning Chongxian Monastery. Ascending the hall, he said: 'Under my late teacher's one slap, all my skills were exhausted, and I couldn't find a place to open my mouth. Are there still such carefree but not thorough people today? If not, then each of you should bear the iron bit and saddle, and go your own way.' Ascending the hall, he said: 'Silence for a long time is the most important thing, do not pursue quick speech. Shakyamuni Buddha wanted to subtly show off, but unfortunately, he was seen through before he even left his mother's womb. So, what was seen through?'

么。瞞雪峰不得。上堂。上孤峰頂過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹不出戶身遍十方。未入門常在屋裡。其或未然。趁涼搬取一轉柴。上堂。道得第一句不被拄杖子瞞。識得拄杖子。猶是途路中事。作么生是到地頭一句。上堂。處處覓不得。只有一處不覓自得。且道是那一處。良久曰。賊身已露。上堂。口邊白醭去。始得入門通身紅爛去。方知有門裡事。更須知有不出門底。乃曰。喚甚麼作門。僧問。三世諸佛向火焰里轉大法輪。還端的也無。師大笑曰。我卻疑著。曰和尚為甚麼卻疑著。師曰。野花香滿路。幽鳥不知春。問不落風彩還許轉身也無。師曰。石人行處不同功。曰向上事作么生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。只恐不恁么。師一日入廚看煮麵次。忽桶底脫。眾皆失聲曰。可惜許。師曰。桶底脫自合歡喜。因甚麼卻煩惱。僧曰。和尚即得。師曰。灼然可惜許一桶面。問僧。爾死後燒作灰撒卻了。向甚麼處去。僧便喝。師曰。好一喝只是不得翻款。僧又喝。師曰。公案未圓更喝始得。僧無語。師打曰。這死漢。上堂。苔封古徑不墮虛凝。霧鎖寒林肯彰風要。鉤針穩密。孰云漁父棲巢。只么承當。自是平常快活。還有具透關眼底么。良久曰。直饒聞早便歸去。爭似從來不出

【現代漢語翻譯】么。瞞雪峰不得。（雪峰：指雪峰義存禪師，唐末五代時期的禪宗大師）上堂。上孤峰頂過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹不出戶身遍十方。未入門常在屋裡。其或未然。趁涼搬取一轉柴。現代漢語譯本：什麼？瞞不過雪峰。（雪峰：指雪峰義存禪師，唐末五代時期的禪宗大師）上堂說法。登上孤峰之頂，走過獨木橋。就這樣徑直前行。仍然是世人腳步有高有低的地方。如果能夠徹底領悟，即使不出家門，也能身遍十方。未入門的人常常待在屋裡。如果不是這樣，就趁著涼快搬一轉柴火。上堂。道得第一句不被拄杖子瞞。識得拄杖子。猶是途路中事。作么生是到地頭一句。現代漢語譯本：上堂說法。說出第一句話不被拄杖子矇蔽。認識了拄杖子，仍然是路途中的事情。怎樣才是到達目的地的那句話？上堂。處處覓不得。只有一處不覓自得。且道是那一處。良久曰。賊身已露。現代漢語譯本：上堂說法。處處尋找都找不到，只有一處不尋找自然得到。那麼，說說是哪一處？停頓了很久說：賊身已經暴露。上堂。口邊白醭去。始得入門通身紅爛去。方知有門裡事。更須知有不出門底。乃曰。喚甚麼作門。現代漢語譯本：上堂說法。去除口邊的白色黴菌，才能入門；全身紅爛，才知道有門裡的事情。更要知道有不出門的事情。於是說：把什麼叫做門？僧問。三世諸佛向火焰里轉大法輪。還端的也無。師大笑曰。我卻疑著。曰和尚為甚麼卻疑著。師曰。野花香滿路。幽鳥不知春。現代漢語譯本：僧人問：三世諸佛在火焰里轉大法輪，是真的嗎？禪師大笑著說：我卻懷疑。僧人說：和尚為什麼懷疑？禪師說：野花香滿路，幽鳥不知春。問不落風彩還許轉身也無。師曰。石人行處不同功。曰向上事作么生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。只恐不恁么。現代漢語譯本：問：不落風彩，還允許轉身嗎？禪師說：石人行走之處，功用不同。問：向上之事怎麼樣？禪師說：妙在一漚之前，哪裡容得下千聖的眼睛？僧人禮拜。禪師說：只恐怕不是這樣。師一日入廚看煮麵次。忽桶底脫。眾皆失聲曰。可惜許。師曰。桶底脫自合歡喜。因甚麼卻煩惱。僧曰。和尚即得。師曰。灼然可惜許一桶面。現代漢語譯本：禪師有一天進入廚房看煮麵，忽然桶底脫落。眾人都失聲說：可惜啊。禪師說：桶底脫落，自然應該歡喜，為什麼卻煩惱？僧人說：和尚您才覺得是這樣。禪師說：確實可惜了一桶面。問僧。爾死後燒作灰撒卻了。向甚麼處去。僧便喝。師曰。好一喝只是不得翻款。僧又喝。師曰。公案未圓更喝始得。僧無語。師打曰。這死漢。現代漢語譯本：問僧人：你死後燒成灰撒掉了，往哪裡去？僧人便喝。禪師說：好一喝，只是不能翻供。僧人又喝。禪師說：公案未完，還要再喝才行。僧人無語。禪師打他說：這個死人。上堂。苔封古徑不墮虛凝。霧鎖寒林肯彰風要。鉤針穩密。孰云漁父棲巢。只么承當。自是平常快活。還有具透關眼底么。良久曰。直饒聞早便歸去。爭似從來不出。現代漢語譯本：上堂說法。苔蘚封住了古老的小路，沒有陷入虛無的凝滯。霧氣鎖住了寒冷的樹林，肯于彰顯風的要旨。鉤針穩固而細密。誰說漁夫棲息在巢穴里？只是這樣承擔，自然是平常的快樂。還有具備透徹關隘的眼力的人嗎？停頓了很久說：即使早早聽聞就歸去，怎比得上從來不出門？ English version: Mo. (Can't) deceive Xuefeng (Xuefeng Yicun, a Chan master in the late Tang and Five Dynasties period). Ascending the hall. Ascend the solitary peak and cross the single-plank bridge. Proceed directly in this manner. It is still a place where people's feet are high and low. If you see through it thoroughly, your body will pervade the ten directions without leaving your house. Those who have not entered the gate are always in the house. If not, take advantage of the coolness to carry a load of firewood. Ascending the hall. Saying the first sentence without being deceived by the staff. Recognizing the staff is still a matter on the road. How is it the sentence to reach the destination? Ascending the hall. Cannot be found everywhere. There is only one place where it is obtained without seeking. Then tell me, which place is it? After a long silence, he said: The thief's body is already exposed. Ascending the hall. Remove the white mold from the mouth to enter the gate. When the whole body is red and rotten, you will know there are things inside the gate. You must also know that there is something that does not go out of the gate. Then he said: What do you call a gate? A monk asked: The Buddhas of the three worlds turn the great Dharma wheel in the flames. Is it true or not? The master laughed and said: I doubt it. The monk said: Why does the master doubt it? The master said: Wild flowers are fragrant all over the road, but the secluded birds do not know spring. Asked if it is permissible to turn around without losing the style. The master said: The stone man's actions have different merits. Said, 'What about the upward matter?' The master said: 'The wonder lies before a bubble. How can it accommodate the eyes of a thousand sages?' The monk bowed. The master said: 'I'm just afraid it's not like that.' One day, the master entered the kitchen to watch the noodles being cooked. Suddenly the bottom of the bucket fell out. Everyone exclaimed, 'What a pity!' The master said, 'The bottom of the bucket fell out, so we should be happy. Why are you worried?' The monk said, 'The master gets it.' The master said, 'It's really a pity about a bucket of noodles.' Asked the monk: 'After you die, burn it to ashes and scatter it. Where will you go?' The monk then shouted. The master said: 'Good shout, but you can't retract your statement.' The monk shouted again. The master said: 'The case is not complete, you have to shout again.' The monk was speechless. The master hit him and said: 'This dead man.' Ascending the hall. The moss seals the ancient path without falling into empty stagnation. The fog locks the cold forest, willing to reveal the essence of the wind. The hook and needle are stable and meticulous. Who says the fisherman lives in a nest? Just bear it like this, and it is naturally ordinary happiness. Are there any who have the eyes to see through the barrier? After a long silence, he said: 'Even if you hear it early and go back, how can you compare to never going out?'

【English Translation】 Mo. Cannot deceive Xuefeng (Xuefeng Yicun, a Chan master in the late Tang and Five Dynasties period). Ascending the hall. Ascend the solitary peak and cross the single-plank bridge. Proceed directly in this manner. It is still a place where people's feet are high and low. If you see through it thoroughly, your body will pervade the ten directions without leaving your house. Those who have not entered the gate are always in the house. If not, take advantage of the coolness to carry a load of firewood. Ascending the hall. Saying the first sentence without being deceived by the staff. Recognizing the staff is still a matter on the road. How is it the sentence to reach the destination? Ascending the hall. Cannot be found everywhere. There is only one place where it is obtained without seeking. Then tell me, which place is it? After a long silence, he said: The thief's body is already exposed. Ascending the hall. Remove the white mold from the mouth to enter the gate. When the whole body is red and rotten, you will know there are things inside the gate. You must also know that there is something that does not go out of the gate. Then he said: What do you call a gate? A monk asked: The Buddhas of the three worlds turn the great Dharma wheel in the flames. Is it true or not? The master laughed and said: I doubt it. The monk said: Why does the master doubt it? The master said: Wild flowers are fragrant all over the road, but the secluded birds do not know spring. Asked if it is permissible to turn around without losing the style. The master said: The stone man's actions have different merits. Said, 'What about the upward matter?' The master said: 'The wonder lies before a bubble. How can it accommodate the eyes of a thousand sages?' The monk bowed. The master said: 'I'm just afraid it's not like that.' One day, the master entered the kitchen to watch the noodles being cooked. Suddenly the bottom of the bucket fell out. Everyone exclaimed, 'What a pity!' The master said, 'The bottom of the bucket fell out, so we should be happy. Why are you worried?' The monk said, 'The master gets it.' The master said, 'It's really a pity about a bucket of noodles.' Asked the monk: 'After you die, burn it to ashes and scatter it. Where will you go?' The monk then shouted. The master said: 'Good shout, but you can't retract your statement.' The monk shouted again. The master said: 'The case is not complete, you have to shout again.' The monk was speechless. The master hit him and said: 'This dead man.' Ascending the hall. The moss seals the ancient path without falling into empty stagnation. The fog locks the cold forest, willing to reveal the essence of the wind. The hook and needle are stable and meticulous. Who says the fisherman lives in a nest? Just bear it like this, and it is naturally ordinary happiness. Are there any who have the eyes to see through the barrier? After a long silence, he said: 'Even if you hear it early and go back, how can you compare to never going out?'

門。上堂。乍雨乍晴乍寒乍熱。山僧底個山僧自知。諸人底個諸人自說。且道雪峰口除吃飯外要作甚麼。問僧。琉璃殿上玉女攛梭。明甚麼邊事。曰回互不當機。師曰。還有斷續也無。曰古今不曾間。師曰。正當不曾間時如何。僧珍重便出。上堂撼拄杖曰。看看三千大千世界一時搖動。雲門大師即得雪峰則不然。卓拄杖曰。三千大千世界向甚麼處去。還會么。不得重梅雨。秧苗爭見青。上堂。幻化空身即法身。遂作舞云。見么見么恁么見得過橋村酒美。又作舞云。見么見么。恁么不見隔岸野花香。上堂。還有不被玄妙污染底么。良久曰。這一點傾四海水。已是洗脫不下。僧問。如何是空劫已前自己。師曰。白馬入蘆花。上堂。窮微喪本。體妙失宗。一句截流。淵玄及盡。是以金針密處不露光铓。玉線通時潛舒異彩。雖然如是猶是互動雙明。且道巧拙不到作么生相委。良久曰。云蘿秀處青陰合。巖樹高低翠鎖深。上堂轉功就位是向去底人。玉韞荊山貴。轉位就功是卻來底人。紅爐片雪春。功位俱轉通身不滯。撒手亡依。石女夜登機。密室無人掃。正恁么時絕氣息一句作么生相委。良久曰。歸根風墮葉。照盡月潭空。師終於皋寧崇先。塔于寺西華桐塢。謚悟空禪師。

隨州大洪慧照慶預禪師郢州胡氏子。上堂。進一

【現代漢語翻譯】現代漢語譯本：雲門文偃禪師上堂說法。天氣乍晴乍雨，乍冷乍熱，只有我這個山僧自己知道。你們各位也自己說說看。那麼雪峰禪師除了吃飯之外，還要做什麼呢？問僧人：『琉璃殿上玉女穿梭織布，表明的是什麼事情？』僧人回答：『回互不當機。』禪師說：『還有間斷的時候嗎？』僧人回答：『自古至今不曾間斷。』禪師說：『正在不曾間斷的時候，又該如何呢？』僧人聽后，只是珍重地行禮便離開了。禪師又上堂，搖動著手中的拄杖說：『看看，這三千大千世界一時都在搖動。』如果是雲門大師，就會這樣說。但雪峰禪師卻不這樣說。於是卓拄杖說：『這三千大千世界又到哪裡去了呢？』你們會意嗎？不得梅雨連綿，秧苗怎能見到青翠？禪師上堂說：『幻化空身即是法身。』於是就做起舞蹈，說：『看見了嗎？看見了嗎？這樣見得，就能體會到過橋村的酒香。』又做起舞蹈，說：『看見了嗎？看見了嗎？這樣不見，就會錯過隔岸的野花香。』禪師上堂說：『還有不被玄妙污染的嗎？』良久之後說：『這一點點墨水傾入四海，也已經洗不掉了。』有僧人問：『什麼是空劫以前的自己？』禪師說：『白馬進入蘆花叢。』禪師上堂說：『窮究細微反而喪失根本，體悟玄妙反而失去宗旨。一句截斷眾流，深奧玄妙也就窮盡了。因此，金針縫製最細密的地方不露光芒，玉線穿通的時候悄悄地舒展出奇異的光彩。』雖然是這樣，仍然是互動雙明。那麼，巧妙和笨拙都達不到的時候，又該如何相處呢？良久之後說：『云蘿茂盛的地方，青翠的樹陰合攏在一起，山巖上的樹木高高低低，被翠綠深深地鎖住。』禪師上堂說：『轉功就位，是走向前去的人，如同美玉蘊藏在荊山，因而顯得珍貴。轉位就功，是返回來的人，如同紅爐中飄落一片雪花，轉眼即逝。』功位都運轉，通身都不滯留，撒手放開，無所依靠，如同石女在夜晚登上織布機。密室裡沒有人打掃。正在這個時候，氣息斷絕，這一句又該如何相處呢？良久之後說：『歸根時，風吹落葉，照耀到盡頭，月亮倒映在空曠的潭水中。』禪師最終在皋寧崇先寺圓寂，塔建在寺西的華桐塢。謚號悟空禪師。隨州大洪慧照慶預禪師，郢州胡氏之子。上堂說法：進一步...

【English Translation】 English version: Master Yunmen Wenyan ascended the hall to preach. The weather is sometimes rainy, sometimes sunny, sometimes cold, and sometimes hot. Only this mountain monk knows it himself. Each of you should also speak for yourselves. Then, what does Zen Master Xuefeng do besides eating? He asked a monk: 'The jade maiden weaving on the crystal palace, what does it signify?' The monk replied: 'Reciprocal but not timely.' The Zen master said: 'Is there a time of interruption?' The monk replied: 'Never interrupted from ancient times to the present.' The Zen master said: 'What about when it is not interrupted?' After hearing this, the monk just respectfully bowed and left. The Zen master ascended the hall again, shaking the staff in his hand and said: 'Look, this three thousand great thousand worlds are shaking at once.' If it were Great Master Yunmen, he would say so. But Zen Master Xuefeng would not say so. So he struck the staff and said: 'Where have these three thousand great thousand worlds gone?' Do you understand? Without continuous plum rains, how can the seedlings see the green? The Zen master ascended the hall and said: 'The illusory empty body is the Dharma body.' So he started dancing and said: 'Do you see it? Do you see it? Seeing it this way, you can appreciate the fragrance of the wine in Guoqiao Village.' He danced again and said: 'Do you see it? Do you see it? Not seeing it this way, you will miss the fragrance of the wild flowers on the other shore.' The Zen master ascended the hall and said: 'Is there anyone who is not contaminated by the profound mystery?' After a long time, he said: 'This little bit of ink poured into the four seas cannot be washed away.' A monk asked: 'What is the self before the empty kalpa?' The Zen master said: 'A white horse enters the reed flowers.' The Zen master ascended the hall and said: 'Exhausting the subtle loses the root, realizing the profound loses the purpose. A sentence cuts off the flow, and the profound mystery is exhausted.' Therefore, the finest stitches of the golden needle do not reveal light, and the jade thread quietly unfolds its strange brilliance when it passes through. Although it is like this, it is still mutually clear. Then, how should we get along when both skill and clumsiness cannot be achieved? After a long time, he said: 'Where the clouds and vines are lush, the green shade merges together, and the trees on the rocks are high and low, deeply locked by the green.' The Zen master ascended the hall and said: 'Turning merit to position is the person who is going forward, like beautiful jade hidden in Jing Mountain, thus appearing precious. Turning position to merit is the person who is returning, like a snowflake falling in a red furnace, fleeting. When both merit and position are turning, the whole body is not stagnant, letting go and relying on nothing, like a stone woman climbing onto the loom at night. No one sweeps the secret room. At this moment, when the breath is cut off, how should this sentence be dealt with?' After a long time, he said: 'When returning to the root, the wind blows the leaves, shining to the end, the moon is reflected in the empty pool.' The Zen master finally passed away at Chongxian Temple in Gaoning, and the pagoda was built in Huatongwu, west of the temple. His posthumous title was Zen Master Wukong. Zen Master Huizhao Qingyu of Dahong Temple in Suizhou was a son of the Hu family in Yingzhou. Ascending the hall to preach: Taking a step further...

步踐他國王水草。退一步踏他祖父田園。不進不退正在死水中。還有出身之路也無。蕭騷晚籟松釵短。游漾春風柳線長。上堂。舉船子囑夾山曰。直須藏身處無軌跡。無軌跡處莫藏身。吾在藥山三十年只明此事。今時人為甚麼卻造次。丹山無綵鳳。寶殿不留冠。有時憨有時癡。非我途中爭得知。

處州治平湡禪師上堂。優遊實際妙明家。轉步移身指落霞。無限白雲猶不見。夜乘明月出蘆花。

凈因成禪師法嗣

臺州天封子歸禪師上堂。卓拄杖一下。召大眾曰。八萬四千法門八字打開了也。見得么。金鳳夜棲無影樹。峰巒才露海云遮。

太平州吉祥法宣禪師。僧問。如何是祖師西來意。師曰。久旱無甘雨。田中稻穗枯。曰意旨如何。師曰。今年米價貴。容易莫嫌粗。

臺州護國守昌禪師上堂。拈拄杖卓曰。三十六旬之開始七十二侯之起元。萬邦迎和氣之時。東帝布產生之令。直得天垂瑞彩地擁禎祥。微微細雨洗寒空。淡淡春光籠野色。可謂應時納祐慶無不宜。盡大地人皆添一歲。敢問諸人。且道那一人年多少。良久曰。千歲老兒顏似這。玉萬年童子鬢如絲。

鄧州丹霞普月禪師上堂。威音已前誰當辯的。然燈已后孰是知音。直饒那畔承當。未免打作兩橛。縱向這邊行履。也應未得

【現代漢語翻譯】現代漢語譯本：步子跨出去，踐踏了他國的土地和水草。退一步，又踩在他祖父輩耕耘的田園上。不進不退，就像停留在死水之中，還有脫身之路嗎？蕭蕭瑟瑟的晚風，吹動著短小的松枝；輕柔飄蕩的春風，拂動著長長的柳條。上堂說法時，船子德誠禪師曾告誡夾山善會禪師說：『務必要做到藏身之處了無軌跡，沒有軌跡的地方更不要刻意藏身。』我在藥山住了三十年，才明白這個道理。現在的人為什麼這麼輕率呢？丹山沒有五彩的鳳凰，寶殿不留戀高官的帽子。有時顯得憨厚，有時顯得癡傻，不是我這樣經歷過來的人，怎麼會明白其中的道理呢？

處州治平寺的湡禪師上堂說法：悠然自得地生活在實際妙明的境界中，舉手投足間都指向落霞。無邊的白雲仍然看不見，夜晚乘著明月從蘆葦花中顯現出來。

凈因成禪師的法嗣

臺州天封寺的子歸禪師上堂說法：拿起拄杖敲擊了一下地面，然後對大眾說：『八萬四千法門，我已經用這八字打開了。』你們見到了嗎？金色的鳳凰夜晚棲息在沒有影子的樹上，山峰才露出一點，就被海上的雲霧遮蓋住了。

太平州吉祥寺的法宣禪師。有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師回答說：『久旱無雨，田里的稻穗都枯萎了。』僧人又問：『那這意旨是什麼呢？』禪師說：『今年米價很貴，不要嫌棄粗糧。』

臺州護國寺的守昌禪師上堂說法：拿起拄杖敲擊地面說：『三十六旬（a year）的開始，七十二候（five-day periods）的起點，萬國迎接祥和之氣的時候，東方的神靈發佈產生萬物的命令。』真是天降祥瑞，地呈吉祥。微微細雨洗凈了寒冷的天空，淡淡春光籠罩著郊外的景色。真可謂應時而動，納受福祉，沒有什麼不適宜的。整個大地的人都增加了一歲。敢問各位，那麼這個人究竟多少歲了呢？』停頓了很久，禪師說：『千歲老翁的容顏就像這樣，萬年童子的鬢髮卻像絲一樣。』

鄧州丹霞寺的普月禪師上堂說法：威音王佛（Vipaśyin Buddha）以前，誰能辨別清楚？燃燈佛（Dīpaṃkara Buddha）以後，誰又是真正的知音？即使在那邊承擔了，也難免被打成兩截。縱然向這邊修行，也未必能夠得到。

【English Translation】 English version: Taking a step, one treads on the water and grass of another kingdom. Taking a step back, one treads on the fields and gardens cultivated by one's ancestors. Neither advancing nor retreating, one is stuck in stagnant water. Is there still a way out? The rustling of the evening breeze stirs the short pine needles; the gentle swaying of the spring breeze brushes the long willow branches. Ascending the hall, Chan Master Boatman instructed Jiashan, saying: 'You must hide yourself where there are no traces, and where there are no traces, do not hide yourself.' I spent thirty years at Yaoshan, only understanding this matter. Why are people so rash nowadays? The vermilion mountain has no colorful phoenix, and the treasure hall does not retain the hats of high officials. Sometimes appearing foolish, sometimes appearing silly, those who have not experienced it as I have, how would they understand?

Chan Master Yu of Zhiping Temple in Chuzhou ascended the hall and said: Leisurely dwelling in the realm of actual wonderful brightness, every step and movement points to the setting sun. Boundless white clouds are still unseen, at night riding the bright moon emerging from the reed flowers.

Successor of Chan Master Cheng of Jingyin

Chan Master Zigui of Tianfeng Temple in Taizhou ascended the hall and struck the ground once with his staff, then summoned the assembly, saying: 'The eighty-four thousand Dharma gates have been opened with these eight words.' Do you see it? The golden phoenix roosts at night on a shadowless tree, and the peaks are barely revealed before being covered by sea clouds.

Chan Master Faxuan of Jixiang Temple in Taiping Prefecture. A monk asked: 'What is Bodhidharma's intention in coming from the West?' The Master said: 'A long drought with no sweet rain, the rice ears in the fields wither.' The monk asked: 'What is the meaning of this?' The Master said: 'This year the price of rice is expensive, do not despise coarse grains.'

Chan Master Shouchang of Huguo Temple in Taizhou ascended the hall and, striking the ground with his staff, said: 'The beginning of the thirty-six decans (of a year), the origin of the seventy-two pentads (five-day periods), a time when all nations welcome the harmonious Qi, the Eastern Emperor issues the decree of creation and generation.' Truly, the heavens bestow auspicious colors and the earth embraces auspicious omens. A light drizzle washes the cold sky, and a faint spring light envelops the colors of the wilderness. It can be said that responding to the times, receiving blessings, there is nothing that is not suitable. All people on the great earth add one year to their age. May I ask you all, how old is that one person?' After a long pause, the Master said: 'The face of a thousand-year-old man is like this, but the temples of a ten-thousand-year-old child are like silk.'

Chan Master Puyue of Danxia Temple in Dengzhou ascended the hall and said: Before Vipaśyin Buddha, who could clearly discern? After Dīpaṃkara Buddha, who is the true confidant? Even if one undertakes it on that side, one cannot avoid being split into two pieces. Even if one practices on this side, one may not attain it.

十全。良由杜口毗耶。已是天機漏泄。任使掩室摩竭。終須縫罅離披。休云體露真常。直是純清絕點。說甚面板脫落。自然獨運孤明。雖然似此新鮮。未稱衲僧意氣。直得五眼齊開三光洞啟。從此竿頭絲線自然不犯波瀾。須明轉位回機方解入廛垂手。所以道。任使板齒生毛。莫教眼眼顧著。認著則空花繚亂。言之則語路參差。既然如是。敢問諸人。不犯鋒铓一句作么生道。良久曰。半夜烏龜眼豁開。萬象曉來都一色。

東京妙慧尼慧光凈智禪師上堂。舉趙州勘婆話。乃曰。趙州舌頭連天。老婆眉光覆地。分明勘破歸來。無限平人瞌睡寶峰照禪師法嗣。

江州圓通真際德止禪師。金紫徐閎中之季子也。世居歷陽。師雙瞳紺碧神光射人。十歲未知書多喜睡。其父目為懵然子。暨成童強記過人。學文有奇語。弱冠夢異僧授四句偈。已而有以南安巖主像遺之者。即傍所載聰明偈。自是持念不忘。后五年隨金紫將漕西洛。一夕忽大悟連作數偈。一曰。不因言句不因人。不因物色不因聲。夜半吹燈方就枕。忽然這裡已天明。每嘯歌自若。眾莫測之。乃力求出家。父弗許欲以官授之。師曰。某方將脫世網不著三界。豈復刺頭于利名中邪。請移授從兄玨。遂祝髮受具。未數歲名振京師。宣和三年春徽宗皇帝賜號真際。俾居

【現代漢語翻譯】現代漢語譯本：十全。這實在是由於杜口不言的毗耶離城（Vaisali，古印度城市），已經是天機泄漏了。任憑掩室自修的摩竭陀國（Magadha，古印度王國），終究還是縫隙顯露。休要說體露真常，這實在是純凈無暇。說什麼面板脫落，自然是獨立執行，光明無比。雖然看似如此新鮮，還未達到衲僧（指僧人）的意氣。要達到五眼齊開，三光洞徹，從此竿頭絲線，自然不會觸犯波瀾。必須明白轉變位置，迴轉機鋒，才能懂得入世垂手。所以說，任憑板齒（指牙齒）生毛，莫要眼眼顧著。執著了就會空花繚亂，說出來就會語路參差。既然如此，敢問諸位，不觸犯鋒芒的一句話，該怎麼說？（停頓良久）半夜烏龜眼豁然睜開，萬象曉來都呈現一樣的顏色。

東京妙慧尼慧光凈智禪師上堂說法，引用趙州勘婆（趙州禪師考驗老婦）的典故，說道：趙州禪師的舌頭連天，老婆的眉光覆地，分明勘破歸來，無數平庸之人還在瞌睡。寶峰照禪師是慧光禪師的法嗣。

江州圓通真際德止禪師，是金紫徐閎中的小兒子，世代居住在歷陽。禪師雙眼瞳孔呈紺碧色，神光照人。十歲時還不識字，喜歡睡覺，他的父親認為他是懵懂之子。等到長大成人，記憶力超群，學習文章有獨特的見解。二十歲時夢見異僧授予四句偈語。不久后，有人將南安巖主（指某位僧人）的畫像送給他，畫像旁邊寫著聰明的偈語。從此他持念不忘。五年後，跟隨金紫將漕運到西洛，一天晚上忽然大悟，連續作了幾首偈語，其中一首說：不依靠言語，不依靠他人，不依靠物色，不依靠聲音，半夜吹燈剛剛要睡覺，忽然這裡已經天亮了。他常常嘯歌自若，眾人無法理解他。於是他極力要求出家，他的父親不允許，想用官職授予他。禪師說：我正要脫離世俗的羅網，不沾染三界，怎麼會再在利名中刺頭呢？請將官職授予我的堂兄徐玨。於是他剃髮受具足戒。沒過幾年，他的名聲就傳遍京師。宣和三年春天，徽宗皇帝賜號真際，讓他居住。

【English Translation】 English version: Perfectly complete. This is truly because of keeping silent in Vaisali (Vaisali, an ancient Indian city), already a leakage of heavenly secrets. No matter how much Magadha (Magadha, an ancient Indian kingdom) practices in secluded chambers, the seams will eventually be revealed. Don't talk about the manifestation of true constancy; this is truly pure and flawless. What about the shedding of skin? It is naturally independent and infinitely bright. Although it seems so fresh, it has not yet reached the spirit of a monastic. To achieve the simultaneous opening of the five eyes and the thorough illumination of the three lights, from then on, the thread on the pole will naturally not touch the waves. One must understand the turning of position and the returning of the mechanism to understand entering the world and extending a helping hand. Therefore, it is said, 'Let the board teeth (referring to teeth) grow hair, do not let the eyes look at everything.' If you are attached, you will be dazzled by empty flowers; if you speak, the path of words will be uneven. Since this is the case, I dare to ask everyone, how to say a sentence that does not offend the sharp edge? (Pausing for a long time) 'In the middle of the night, the turtle's eyes suddenly open wide, and all phenomena appear the same color at dawn.'

Zen Master Huiguang Jingzhi of Miaohui Nunnery in Tokyo ascended the hall to preach, citing the story of Zhaozhou examining the old woman (Zen Master Zhaozhou testing an old woman), saying: 'Zen Master Zhaozhou's tongue connects to the sky, and the old woman's eyebrow light covers the earth. Clearly discerning and returning, countless ordinary people are still dozing off.' Zen Master Baofeng Zhao is the Dharma successor of Zen Master Huiguang.

Zen Master Yuan Tong Zhenji Dezhi of Jiangzhou was the youngest son of Xu Hongzhong, who held the title of Jinzi (a high-ranking official title), and his family had lived in Liyang for generations. The Zen Master's pupils were dark blue, and his divine light shone upon people. At the age of ten, he was illiterate and liked to sleep, and his father considered him a foolish child. When he grew up, his memory was outstanding, and he had unique insights into learning literature. At the age of twenty, he dreamed of a strange monk who gave him a four-line verse. Soon after, someone sent him a portrait of the Abbot of Nanan Rock (referring to a certain monk), with a clever verse written beside the portrait. From then on, he recited it without forgetting. Five years later, he followed Jinzi to transport goods to Xiluo, and one night he suddenly had a great enlightenment and composed several verses in succession, one of which said: 'Not relying on words, not relying on others, not relying on objects, not relying on sounds, just about to go to bed after blowing out the lamp in the middle of the night, suddenly it is already dawn here.' He often sang and chanted freely, and people could not understand him. So he strongly requested to become a monk, but his father refused, wanting to grant him an official position. The Zen Master said: 'I am about to escape the net of the world and not be contaminated by the three realms. How could I prick my head in the midst of fame and fortune again? Please grant the official position to my cousin Xu Jue.' So he shaved his head and received the full precepts. In just a few years, his name spread throughout the capital. In the spring of the third year of Xuanhe, Emperor Huizong bestowed the title Zhenji and allowed him to reside.

圓通。上堂。山僧二十年前兩目皆盲了無所睹。唯是聞人說道。青天之上有大日輪。照三千大千世界。無有不遍之處。籌策萬端終不能見。二十年後眼光漸開。又值天色連陰濃雲亂涌。四方觀察上下推窮。見云行時便於行處作計較。見云住時便於住處立個窠臼。正如是間忽遇著個多知漢。問道。莫是要見日輪么。何不向高山頂上去。山僧卻徴他道。那裡是高山頂上。他道。紅塵不到處。是諸仁者好個端的訊息。還會么。長連床上佛陀耶。上堂。昨夜黃面瞿曇將三千大千世界來一口吞盡。如人飲湯水軌跡不留應時消散。當爾時諸大菩薩聲聞羅漢及與一切眾生。盡皆不覺不知。唯有文殊普賢瞥然覷見。雖然得見渺渺茫茫。恰似向大洋海里頭出頭沒。諸人且道。是什麼訊息。若也檢點得破。許他頂門上具一隻眼。示寂阇維煙氣所及悉成設利。塔司空山分窆疊石原。

臺州真如道會禪師上堂。空劫中事自肯承當。日用全彰有何滲漏。正好歸家穩坐。任他雪覆青山。不留元字掛懷。誰顧波翻水面。且道。正不立玄偏不附物。一句如何舉似機絲不掛梭頭事。文彩縱橫意自殊。

興國軍智通大死翁景深禪師。臺州王氏子。自幼不群。年十八依廣度院德芝披剃。始謁凈慈象禪師。一日聞象曰思而知慮而解。皆鬼家活計興不

【現代漢語翻譯】現代漢語譯本圓通禪師上堂說法：『山僧（老衲，指說話者自己）二十年前雙目失明，什麼也看不見。只是聽人說，青天之上有一輪巨大的太陽，照耀著三千大千世界（佛教宇宙觀，指廣闊無垠的世界），沒有哪個地方照不到。我用盡各種方法，最終也不能見到。二十年後，我的眼光漸漸恢復，又遇到天色連日陰沉，濃雲亂涌。我四處觀察，上下探究，見云移動時，就在云移動的地方打主意；見云停止時，就在云停止的地方設立窠臼。正在這個時候，忽然遇到一個自作聰明的人，問我：『莫非您是想見到太陽嗎？為什麼不到高山頂上去呢？』我卻反問他：『哪裡是高山頂上？』他回答說：『紅塵不到的地方。』這是諸位仁者一個很好的訊息的開端。你們領會了嗎？』長連床上佛陀耶（佛陀）。上堂說法：『昨夜黃面瞿曇（釋迦牟尼佛）將三千大千世界一口吞盡，就像人喝湯一樣，軌跡不留，應時消散。當時，諸大菩薩、聲聞羅漢以及一切眾生，都完全沒有察覺。只有文殊（文殊菩薩）和普賢（普賢菩薩）稍微看見了一點。雖然看見了，卻渺渺茫茫，恰似在大洋大海里時隱時現。諸位，且說這是什麼訊息？如果能夠勘破，就允許他在頭頂上長一隻眼。』示寂后，荼毗（火葬）的煙氣所及之處都變成了舍利（佛教聖物）。塔在司空山，分骨安葬在疊石原。

臺州真如道會禪師上堂說法：『空劫（極長的時間）中的事情，如果自己肯承擔，那麼日常的應用就會完全彰顯，不會有任何遺漏。正好可以歸家穩坐，任憑白雪覆蓋青山。不留下一個字掛在心懷，誰會顧及波浪翻滾的水面？』且說，『正』不立玄，『偏』不附物，這句話該如何比喻機梭不掛絲線的事情呢？文采縱橫，意境自然不同。

興國軍智通大死翁景深禪師，是臺州王氏的兒子，從小就不合羣。十八歲時，依止廣度院的德芝剃度出家。開始參謁凈慈象禪師。一天，聽到象禪師說：『思而知，慮而解，都是鬼家的活計。』興不

【English Translation】 English version Yuantong Zen master ascended the hall and said: 'This old monk (referring to himself) was blind in both eyes twenty years ago and could not see anything. I only heard people say that above the blue sky there is a great sun wheel, illuminating the three thousand great chiliocosms (a Buddhist cosmological term referring to vast and boundless worlds), and there is no place that it does not reach. I exhausted all kinds of methods, but in the end, I could not see it. Twenty years later, my eyesight gradually recovered, and I encountered days of overcast skies with thick clouds surging in disorder. I observed everywhere, exploring up and down, and when I saw the clouds moving, I made plans at the place where the clouds were moving; when I saw the clouds stopping, I set up a framework at the place where the clouds were stopping. Just at this moment, I suddenly met a self-proclaimed knowledgeable person who asked me: 'Could it be that you want to see the sun? Why not go to the top of a high mountain?' I retorted and asked him: 'Where is the top of a high mountain?' He replied: 'The place where the red dust does not reach.' This is a good beginning of a message for all of you. Have you understood?' Buddha on the long bed. Ascending the hall and said: 'Last night, the yellow-faced Gautama (Shakyamuni Buddha) swallowed the three thousand great chiliocosms in one gulp, just like a person drinking soup, leaving no trace and dissipating instantly. At that time, all the great Bodhisattvas, Sravaka Arhats, and all sentient beings were completely unaware. Only Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) caught a glimpse of it. Although they saw it, it was vague and indistinct, like appearing and disappearing in the vast ocean. Everyone, what is this message? If you can break through it, you are allowed to have an eye on the top of your head.' After passing away, the smoke from the cremation turned into sarira (Buddhist relics). The stupa is in Sikong Mountain, and the bones are buried separately in Dieshiyuan.

Zen Master Daohui of Zhenru in Taizhou ascended the hall and said: 'If you are willing to take responsibility for the events in the empty kalpa (an extremely long period of time), then the daily application will be fully manifested without any omissions. It is good to return home and sit steadily, letting the white snow cover the green mountains. Without leaving a single word hanging in your heart, who would care about the waves rolling on the water surface?' Furthermore, how can the saying 'The 'right' does not establish the mysterious, the 'partial' does not adhere to things' be compared to the matter of the loom not hanging the thread? The literary talent is horizontal and vertical, and the artistic conception is naturally different.

Zen Master Jing Shen, the Great Death Old Man Zhitong of Xingguo Army, was the son of the Wang family in Taizhou and was unsociable from an early age. At the age of eighteen, he relied on De Zhi of Guangdu Temple to shave his head and become a monk. He began to visit Zen Master Xiang of Jingci. One day, he heard Zen Master Xiang say: 'Thinking and knowing, worrying and understanding, are all the work of ghosts.' Xing bu

自遏。遂往寶峰求入室。峰曰。直須斷起滅念。向空劫已前掃除玄路。不涉正偏盡卻今時。全身放下放盡還放方有自由分。師聞頓領厥旨。峰擊鼓告眾曰。深得闡提大死之道。後學宜依之。因號大死翁。建炎改元開法智通。上堂。來不入門去不出戶。來去無痕如何提唱。直得古路苔封𦏰羊絕跡。蒼梧月鎖丹鳳不棲。所以道。藏身處沒軌跡。沒軌跡處莫藏身。若能如是。去住無依了無向背。還委悉么。而今分散如雲鶴。爾我相忘觸處玄。僧問。如何是正中偏。師曰。黑麵老婆披白練。曰如何是偏中正。師曰。白頭翁子著皂衫。曰如何是正中來。師曰。屎里翻筋斗。曰如何是兼中至。師曰。雪刃籠身不自傷。曰如何是兼中到。師曰。崑崙夜裡行。曰向上還有事也無。師曰。捉得烏龜喚作鱉。曰乞師再垂方便。師曰。入山逢虎臥。出谷鬼來牽。曰何得干戈相待。師曰。三兩線一斤麻。紹興初歸住寶藏巖。以事民其服。壬申二月示微恙乃曰。世緣盡矣。三月十三為眾小參。仍說偈曰。不用剃頭。何須澡浴。一堆紅焰。千足萬足。雖然如是。且道向上還有事也無。遂斂目而逝。

衡州華藥智朋禪師。四明黃氏子。依寶峰有年無省。因為眾持缽。峰自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中

【現代漢語翻譯】現代漢語譯本：自遏（人名，不詳）。於是前往寶峰（地名，寺廟名）請求入室弟子資格。寶峰禪師說：『必須斷絕生滅之念，在空劫（佛教時間概念，指極長的時間）之前掃除玄妙之路，不涉及正偏，完全放下現在的一切。全身心地放下，放盡一切還要繼續放，才能有自由的份。』禪師聽聞后立刻領悟了其中的旨意。寶峰禪師擊鼓告訴眾人說：『他深刻地領悟了闡提（佛教術語，指斷善根的人）大死之道。後來的學人應該傚法他。』因此號稱他為『大死翁』。建炎年間改元，禪師在智通（地名）開法。上堂說法時說：『來不入門，去不出戶。來去沒有痕跡，如何提倡？』以至於古路長滿苔蘚，山羊絕跡，蒼梧（地名）的月亮鎖住了丹鳳，丹鳳不再棲息。所以說：『藏身之處沒有軌跡，沒有軌跡之處不要藏身。』如果能夠這樣，來去無所依，了無方向。還明白嗎？如今分散如雲中的鶴，你我相忘，觸處皆是玄機。有僧人問：『如何是正中偏？』禪師說：『黑臉老太婆披著白色的絲綢。』僧人問：『如何是偏中正？』禪師說：『白頭老翁穿著黑色的衣服。』僧人問：『如何是正中來？』禪師說：『在屎里翻跟頭。』僧人問：『如何是兼中至？』禪師說：『雪亮的刀刃籠罩全身而不自傷。』僧人問：『如何是兼中到？』禪師說：『在崑崙山（山名）的夜晚行走。』僧人問：『向上還有事嗎？』禪師說：『捉到烏龜卻叫它鱉。』僧人說：『請禪師再次施以方便。』禪師說：『入山遇到老虎臥著，出谷有鬼來拉扯。』僧人問：『為何要干戈相待？』禪師說：『三兩線才有一斤麻。』紹興初年，禪師回到寶藏巖（地名，巖洞名）居住，用世俗之事來役使他的身體。壬申年二月，禪師略感不適，於是說：『世間的緣分盡了。』三月十三日，為眾僧進行小參，仍然說了偈語：『不用剃頭，何須洗澡。一堆紅色的火焰，千足萬足。雖然如此，且說向上還有事嗎？』於是閉上眼睛去世了。

衡州（地名）的華藥智朋禪師，是四明（地名）黃氏的兒子。跟隨寶峰禪師多年，沒有省悟。因為替大眾持缽。寶峰禪師親自在他的畫像上題寫道：『雨洗淡紅，桃花的花萼嬌嫩；風搖淺碧，柳樹的絲條輕盈。白雲的影子里，怪石顯露；綠水的光芒中，』

【English Translation】 English version: Zi E (person's name, unknown) then went to Baofeng (place name, temple name) to request to become an inner-chamber disciple. Zen Master Baofeng said, 'You must cut off the thought of arising and ceasing, sweep away the mysterious path before the kalpa of emptiness (Buddhist time concept, referring to an extremely long period of time), not involve the orthodox or the unorthodox, and completely let go of everything in the present. Completely let go with your whole body, let go of everything and continue to let go, only then will you have a share of freedom.' Upon hearing this, the Zen master immediately understood the meaning. Zen Master Baofeng beat the drum and told the assembly, 'He has deeply understood the great death of Icchantika (Buddhist term, referring to a person who has severed their roots of goodness). Later learners should follow him.' Therefore, he was called 'Old Man of Great Death.' During the Kaiyuan era of the Jianyan period, the Zen master opened the Dharma at Zhitong (place name). When ascending the hall to preach, he said, 'Coming without entering the gate, going without leaving the door. Coming and going without a trace, how to advocate?' To the extent that the ancient road is covered with moss, goats have disappeared, the moon of Cangwu (place name) locks the phoenix, and the phoenix no longer perches. Therefore, it is said, 'Where you hide, there is no trace; where there is no trace, do not hide.' If you can be like this, coming and going without reliance, without any direction. Do you understand? Now scattered like cranes in the clouds, you and I forget each other, and everywhere is mystery.' A monk asked, 'What is the orthodox within the unorthodox?' The Zen master said, 'A black-faced old woman wearing white silk.' The monk asked, 'What is the unorthodox within the orthodox?' The Zen master said, 'A white-haired old man wearing black clothes.' The monk asked, 'What is coming from the orthodox?' The Zen master said, 'Turning somersaults in the excrement.' The monk asked, 'What is arriving within the combined?' The Zen master said, 'A snow-bright blade covers the body without self-injury.' The monk asked, 'What is reaching within the combined?' The Zen master said, 'Walking in the Kunlun Mountains (mountain name) at night.' The monk asked, 'Is there anything beyond this?' The Zen master said, 'Catching a turtle and calling it a turtle.' The monk said, 'Please, Zen master, bestow convenience again.' The Zen master said, 'Entering the mountain and encountering a tiger lying down, leaving the valley and being pulled by a ghost.' The monk asked, 'Why treat each other with hostility?' The Zen master said, 'Three or two threads make a pound of hemp.' In the early years of Shaoxing, the Zen master returned to live in Baozang Rock (place name, cave name), using worldly affairs to employ his body. In the second month of the Ren Shen year, the Zen master felt slightly unwell, so he said, 'The worldly affinities are exhausted.' On the thirteenth day of the third month, he gave a small lecture to the monks, and still spoke a verse: 'No need to shave the head, no need to bathe. A pile of red flames, a thousand feet, ten thousand feet. Although it is so, let's say, is there anything beyond this?' Then he closed his eyes and passed away.

Zen Master Huayao Zhipeng of Hengzhou (place name) was the son of the Huang family of Siming (place name). He followed Zen Master Baofeng for many years without awakening. Because he held the alms bowl for the assembly. Zen Master Baofeng personally inscribed on his portrait: 'Rain washes the light red, the calyxes of the peach blossoms are tender; the wind shakes the light green, the silk threads of the willow trees are light. In the shadow of the white clouds, strange rocks are revealed; in the light of the green water,'

古木清。噫爾是何人。至焦山枯木成禪師見之嘆曰。今日方知此老親見先師來。師遂請益其贊。成曰。豈不見法眼。拈夾山境話曰。我二十年只作境會。師即契悟。灌胡野錄云。成指以問師曰。汝會么。師曰。不會。成曰。汝記得法燈擬寒山否。師遂誦至誰人知此意令我憶南泉。于憶字處成遽以手掩師口曰。住住。師豁然有省。乃曰。元來恁么地。成曰。汝作么生會。師曰。春生夏長秋收冬藏。成曰。直須保任。師應喏。紹興初出住華藥婺之天寧。后遷清涼。上堂。海風吹夢嶺𤠔啼月。敢問諸人。是何時節。恁么會得無影樹下任遨遊。其或未然三條椽下直須打徹。後退居明之瑞巖。建康再以清涼挽之。明守亦勉其行。師不從作偈送使者曰。相煩專使入煙霞。灰冷無湯不點茶。寄語甬東賢太守。難教枯木再生花。未幾而終。

石門易禪師法嗣

吉州青原齊禪師。福州陳氏子。二十八辭父兄。從云蓋智禪師出家執事首座。座一日秉拂罷。師問曰。某聞首座所說莫曉其義。伏望慈悲指示。座諄諄誘之。使究無著說這個法。逾兩日有省。以偈呈曰。說法無如這個親。十方剎海一微塵。若能於此明真理。大地何曾見一人。座駭然因語智得度。遍扣諸方。后至石門深蒙器可。出住青原僅一紀。示寂日說偈遺眾曰。昨夜

【現代漢語翻譯】現代漢語譯本古木清禪師。有人問：『請問您是何人？』至焦山，枯木成禪師見到他後感嘆道：『今天才知道這位老禪師親身見過先師。』古木清禪師於是向成禪師請教讚語。成禪師說：『難道你沒見過法眼禪師拈出夾山境的話語嗎？他說：『我二十年只是作境會。』』古木清禪師當下就領悟了。灌胡野錄記載，成禪師指著境會問古木清禪師：『你明白嗎？』古木清禪師說：『不明白。』成禪師說：『你記得法燈禪師比擬寒山子的詩嗎？』古木清禪師於是誦讀到『誰人知此意，令我憶南泉。』在『憶』字處，成禪師突然用手摀住古木清禪師的嘴說：『住！住！』古木清禪師豁然開悟，於是說：『原來是這樣啊！』成禪師問：『你作何理解？』古木清禪師說：『春生夏長，秋收冬藏。』成禪師說：『務必保任。』古木清禪師應答：『是。』紹興初年，古木清禪師出任華藥婺的天寧寺住持，後來遷往清涼寺。上堂說法時說：『海風吹夢嶺，𤠔啼月。敢問諸位，這是何時節？』如果這樣理解，就能在無影樹下自由遨遊。如果不是這樣，就在三條椽下徹底打掃。』後來退居明州的瑞巖寺。建康再次想請他去清涼寺，明州太守也勸他前往，古木清禪師沒有答應，作偈送給使者說：『有勞專使進入煙霞，灰冷無湯不點茶。寄語甬東賢太守，難教枯木再生花。』不久后圓寂。

石門易禪師法嗣

吉州青原齊禪師，福州陳氏之子。二十八歲辭別父兄，跟隨云蓋智禪師出家，擔任首座。首座有一天秉拂完畢，青原齊禪師問道：『我聽聞首座所說，不明白其中的含義，希望您慈悲指示。』首座諄諄誘導他，讓他探究無著禪師所說的這個法。過了兩天，青原齊禪師有所領悟，作偈呈上說：『說法沒有比這個更親切的，十方剎海都在一微塵中。如果能於此明白真理，大地上何曾見過一個人。』首座非常驚訝，於是告訴智禪師他已經得度。青原齊禪師遍訪各方，後來到石門，深受石門易禪師的器重。出任青原寺住持僅僅十一年，示寂之日說偈遺囑眾人說：『昨夜

【English Translation】 English version Zen Master Gu Muqing. Someone asked: 'May I ask, who are you?' When he arrived at Jiao Mountain, Zen Master Ku Mu Cheng saw him and sighed: 'Today I know that this old Zen master personally saw the former master.' Zen Master Gu Muqing then asked Zen Master Cheng for a eulogy. Zen Master Cheng said: 'Haven't you seen Zen Master Fayan picking up the words of Jiasan's realm, saying: 'For twenty years, I have only been doing realm meetings.' Zen Master Gu Muqing immediately understood. Guan Hu Ye Lu records that Zen Master Cheng pointed to the realm meeting and asked Zen Master Gu Muqing: 'Do you understand?' Zen Master Gu Muqing said: 'I don't understand.' Zen Master Cheng said: 'Do you remember Zen Master Fadeng's analogy to Hanshan's poem?' Zen Master Gu Muqing then recited, 'Who knows this intention, making me remember Nanquan.' At the word 'remember,' Zen Master Cheng suddenly covered Zen Master Gu Muqing's mouth with his hand and said: 'Stop! Stop!' Zen Master Gu Muqing suddenly realized and said: 'So that's how it is!' Zen Master Cheng asked: 'How do you understand it?' Zen Master Gu Muqing said: 'Spring grows, summer grows, autumn harvests, and winter stores.' Zen Master Cheng said: 'Be sure to maintain it.' Zen Master Gu Muqing replied: 'Yes.' In the early years of Shaoxing, Zen Master Gu Muqing became the abbot of Tianning Temple in Huayao Wu, and later moved to Qingliang Temple. When he ascended the hall to preach, he said: 'The sea breeze blows the Mengling Mountains, and the 𤠔 cries at the moon. May I ask everyone, what time is it?' If you understand it this way, you can roam freely under the shadowless tree. If not, you must thoroughly sweep under the three rafters.' Later, he retired to Ruiyan Temple in Mingzhou. Jiankang wanted to invite him to Qingliang Temple again, and the prefect of Mingzhou also persuaded him to go, but Zen Master Gu Muqing did not agree, and wrote a verse to send to the envoy, saying: 'I trouble the special envoy to enter the misty clouds, the ashes are cold and there is no soup to make tea. Tell the virtuous prefect of Yongdong that it is difficult to make dead trees bloom again.' He passed away not long after.

Disciple of Zen Master Shi Men Yi

Zen Master Qingyuan Qi of Jizhou, son of the Chen family of Fuzhou. At the age of twenty-eight, he bid farewell to his parents and brothers and followed Zen Master Yungai Zhi to become a monk, serving as the head seat. One day, after the head seat finished wielding the whisk, Zen Master Qingyuan Qi asked: 'I have heard what the head seat said, but I don't understand its meaning. I hope you will kindly instruct me.' The head seat earnestly guided him, asking him to explore the Dharma spoken by Zen Master Wuzhuo. Two days later, Zen Master Qingyuan Qi had some understanding and presented a verse saying: 'There is nothing more intimate than preaching this Dharma, the ten directions of the Buddha-lands are all in a single mote of dust. If one can understand the truth here, has anyone ever seen a person on earth?' The head seat was very surprised and told Zen Master Zhi that he had attained liberation. Zen Master Qingyuan Qi visited various places, and later came to Shimen, where he was deeply valued by Zen Master Shi Men Yi. He served as the abbot of Qingyuan Temple for only eleven years. On the day of his death, he spoke a verse to leave to the assembly, saying: 'Last night'

三更過急灘。灘頭雲霧黑漫漫。一條拄杖為知己。擊碎千關與萬關。

越州天衣法聰禪師高郵人。上堂。幽室寒燈不假挑。虛空明月徹雲霄。要知日用常無間。烈焰光中發異苗。因裝普賢大士開光明次。師登梯秉筆顧大眾曰。道得即為下筆。眾無對。師召侍者。與老僧牢扶梯子。遂點之。

遂寧府香山尼佛通禪師。因誦蓮經有省。往見石門。乃曰。成都吃不得也。遂寧吃不得也。門拈拄杖打出通忽悟曰。榮者自榮。謝者自謝。秋露春風好不著便。門拂袖歸方丈。師亦不顧而出。由此道俗景從得法者眾。

天寧誧禪師法嗣

西京熊耳慈禪師上堂。般若無知應緣而照。山僧今日撒屎撒尿。這邊放那邊屙。東西山嶺笑呵呵。幸然一片清涼地。剛被熊峰染污他。染污他莫啾唧。泥牛木馬盡呵叱。過犯彌天且莫論。再得清明又何日。還會麻。來年更有新條在。惱亂春風卒未休。

大溈喆禪師法嗣

東京智海普融道平禪師處州人。上堂。山僧不會佛法。為人總沒來由。或時半開半合。或時全放全收。還如萬人叢里。冷地掉個石頭。忽然打著一個。方知觸處周流。上堂。趙州有四門。門門通大道。玉泉有四路。路路透長安。門門通大道。畢竟誰親到。路路透長安。分明進步看。拍膝一下曰。歲

晚未歸客。西風門外寒。上堂。舉盤山示眾曰。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。古人恁么說話大似抱贓叫屈。智海門下人人慷慨。生擒虎兕活捉獰龍。眼裡著得須彌山。耳里著得大海水。遂拈拄杖曰。不是向人夸伎倆。丈夫標緻合如斯。卓拄杖下座。

洪州泐潭景祥禪師。建昌南城傅氏子。僧問。如何是祖師西來意。師曰。十個指頭八個丫。問我手何似佛手。師曰。金鍮難辨。曰我腳何似驢腳。師曰。黃龍路險。曰人人有個生緣。如何是和尚生緣。師曰。把定要津不通凡聖。中秋上堂。靈山話曹溪指。放過初生斫額底。未問龍眠老古錐。昨夜三更轉向西。正當恁么時。有人問如何是月嚮明暗未分處道得一句。便與古人共出一隻手。如或未然。寶峰不免依模畫樣應個時節。乃打一圓相曰。清光萬古復千古。豈止人間一夜看。師室中問僧。達磨西歸手攜只履。當時何不兩隻都將去。曰此土也要留個訊息。師曰。一隻腳在西天。一隻腳在東土。著甚來由。僧無語。問僧。唯一堅密身一切塵中現。如何是塵中現底身。僧指香爐曰。這個是香爐。師曰。帶累三世諸佛生陷地獄。僧罔措。師便打。師不安次有僧問。和尚近日尊候如何。師曰。土地前燒二陌紙著。師常叉手夜坐如對大賓。初坐手與趺綴。

【現代漢語翻譯】現代漢語譯本傍晚時分，還沒有回家的客人。西風吹拂，門外寒意陣陣。禪師登上法堂，舉起盤山禪師的語錄向大眾開示說：『好像大地托著山嶽，卻不知道山的孤高峻峭；如同石頭蘊含美玉，卻不知道玉的純潔無瑕。』古人這樣說話，很像是懷抱贓物卻喊冤叫屈。智海門下的弟子個個慷慨激昂，能生擒猛虎犀牛，活捉兇惡的蛟龍。眼裡能容得下須彌山，耳朵里能容得下大海水。』於是拿起拄杖說：『不是向人炫耀本領，大丈夫的氣概本該如此。』說完，放下拄杖，走下法座。

洪州泐潭景祥禪師，是建昌南城傅氏的兒子。有僧人問道：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師回答說：『十個指頭八個丫。』（意指顯而易見）僧人問：『我的手像不像佛手？』禪師說：『金子和銅難以分辨。』僧人說：『我的腳像不像驢腳？』禪師說：『黃龍山的路很危險。』僧人說：『人人都有個生緣（innate connection to enlightenment），如何是和尚的生緣？』禪師說：『把守住重要的關口，不讓凡夫和聖人通過。』

中秋節上堂開示：『靈山會上釋迦牟尼佛說法，曹溪惠能大師指點迷津，放過了那些剛出生就自殘額頭的人。』（意指執迷不悟的人）還沒來得及問龍眠的老師傅，昨天三更時分卻轉向西方。正當這個時候，如果有人問『如何是月亮光明和黑暗尚未分開之處』，能說出一句，就與古人共同伸出一隻手。（意指心意相通）如果不能這樣，寶峰禪師也免不了依樣畫葫蘆，應付一下時節。』於是畫了一個圓相說：『清光萬古，歷經千古，豈止是人間一夜的觀賞。』

禪師在室內問僧人：『達磨（Bodhidharma）西歸時，手裡拿著一隻鞋子，當時為什麼不把兩隻都帶走？』僧人回答說：『此土也要留下一個訊息。』禪師說：『一隻腳在西天，一隻腳在東土，這是什麼緣由？』僧人無語。問僧人：『唯一堅密身，一切塵中現（The one firm and solid body manifests in all dusts）。如何是塵中顯現的身體？』僧人指著香爐說：『這個是香爐。』禪師說：『連累三世諸佛都生生地陷入地獄。』僧人不知所措，禪師就打了他。禪師身體不適，有僧人問：『和尚近日身體如何？』禪師說：『在土地神前燒二陌紙錢。』禪師常常叉著手，夜晚端坐，像面對重要的客人一樣。剛開始坐禪時，手與腳背相接。

【English Translation】 English version The guest had not returned by late evening. A cold wind blew outside the gate. The Zen master ascended the hall and, holding up a saying of Panshan (Panshan, a Zen master) for all to see, said: 'Like the earth supporting the mountain, unaware of the mountain's solitary height; like a stone containing jade, unaware of the jade's flawlessness.' The ancients spoke like this, much like embracing stolen goods while crying injustice. The disciples of Zihai (Zihai, likely referring to the lineage or monastery) are all generous and valiant, able to capture tigers and rhinoceroses alive, and seize fierce dragons. Their eyes can hold Mount Sumeru (Mount Sumeru, a sacred mountain in Buddhist cosmology), and their ears can hold the ocean.' Then, picking up his staff, he said: 'It's not to boast of skill before others; a true man's demeanor should be like this.' He struck the ground with his staff and descended the seat.

Zen Master Jingxiang of Letan in Hongzhou (Hongzhou, ancient name of a place), was a son of the Fu family of Nancheng in Jianchang (Jianchang, ancient name of a place). A monk asked: 'What is the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Zen Buddhism) coming from the West?' The master said: 'Ten fingers, eight forks.' (implying obviousness) The monk asked: 'Is my hand like the Buddha's hand?' The master said: 'Gold and brass are hard to distinguish.' The monk said: 'Are my feet like donkey's feet?' The master said: 'The road to Huanglong (Huanglong, a mountain) is dangerous.' The monk said: 'Everyone has an innate connection to enlightenment; what is the master's innate connection?' The master said: 'Hold firmly to the vital pass, not allowing ordinary beings or sages to pass through.'

On the Mid-Autumn Festival, he ascended the hall and instructed: 'Shakyamuni Buddha (Shakyamuni Buddha, the founder of Buddhism) spoke at Vulture Peak, and Caoxi Huineng (Huineng, the Sixth Patriarch of Zen Buddhism) pointed out the way, letting go of those who mutilate their foreheads from birth.' (referring to those who are stubbornly deluded) Before even asking the old master of Longmian (Longmian, a place), last night at the third watch, he turned to the West. At just this moment, if someone asks, 'What is the place where the moon's light and darkness are not yet separated?' and can say a word, then they will join hands with the ancients. (implying mutual understanding) If not, Baofeng (Baofeng, likely referring to the speaker himself) cannot avoid imitating and responding to the occasion.' Then he drew a circle and said: 'The clear light is eternal, through thousands of ages; it's not just for one night's viewing in the human world.'

In his room, the Zen master asked a monk: 'When Bodhidharma returned to the West, he carried only one shoe; why didn't he take both shoes with him at that time?' The monk replied: 'This land also needs to leave a message.' The master said: 'One foot is in the West, and one foot is in the East; what is the reason for this?' The monk was speechless. He asked a monk: 'The one firm and solid body manifests in all dusts. What is the body that manifests in the dust?' The monk pointed to the incense burner and said: 'This is an incense burner.' The master said: 'It implicates the Buddhas of the three worlds, causing them to fall into hell.' The monk was at a loss, and the master struck him. When the master was unwell, a monk asked: 'How is the master's health recently?' The master said: 'I burn two strings of paper money before the earth god.' The master often sat cross-legged at night with his hands clasped, as if facing an important guest. When he first began to meditate, his hands touched his insteps.

至五鼓必齊膺。因號祥叉手焉。

和州光孝慧蘭禪師。不知何許人也。自號碧落道人。嘗以觸衣書七佛名。叢林稱為蘭布裈。有擬草菴歌一篇行於世。具載普燈。建炎末逆虜犯淮執師見酋長。長曰。聞我名否。師曰。我所聞者唯大宋天子之名。長恚令左右以錘擊之。錘至輒斷壞。長驚異延麾下敬事之。經旬師索薪自焚。無敢供者。親拾薪成龕怡然端坐。煙焰一起流光四騰。虜跪伏灼膚者多。火絕得五色舍利。並其骨而北歸。所執僧尼悉得自便。和人至今詠之。

潭州東明仁仙禪師。開堂日僧問。世尊出世梵王前引帝釋后隨。和尚出世有何祥瑞。師曰。任是百千諸佛一時趕向水牯欄里。曰有何祥瑞。師曰。山僧不曾眼花。

泗州普照曉欽明悟禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。東邊更近東。曰溈山的子智海親孫也。師曰。卻笑傍人把釣竿。上堂。引手撮空展轉莫及。翻身擲影徒自勞形。當面拈來卻成蹉過。畢竟如何。拍禪床曰咱合錯商量。

廬山東林自遵正覺禪師上堂。十五日已前放過一著。十五日已后未可商量。正當十五日試道一句看。良久曰。山色翠濃春雨歇。柏庭香擁木蘭開。

潭州福嚴置禪師東川人。上堂。福嚴山上云。舒捲任朝昏。忽爾落平地。客來難討門。

【現代漢語翻譯】現代漢語譯本：到五更時分必定全部應聲而倒。因此稱他為『祥叉手』。

和州光孝慧蘭禪師，不知是哪裡人。自號碧落道人。曾經用觸衣書寫七佛名號。叢林中稱他為『蘭布裈』。有一篇《擬草菴歌》流傳於世，詳細記載在《普燈》中。建炎末年，金兵侵犯淮河一帶，抓住了禪師，帶去見金兵首領。首領問：『聽說過我的名字嗎？』禪師說：『我所聽說的只有大宋天子的名字。』首領惱怒，命令左右用錘子擊打他。錘子一到，就斷裂損壞。首領驚異，把他請到麾下，恭敬地侍奉他。過了十幾天，禪師索要柴火自焚。沒有人敢供給，禪師親自拾柴堆成焚化臺，怡然端坐。煙焰一起，流光四處飛騰。金兵跪伏，被灼傷面板的很多。火熄滅后，得到五色舍利，連同他的骨灰一起被帶回北方。被金兵抓走的僧尼都得以自由。和州人至今還在歌頌他。

潭州東明仁仙禪師，開堂時，有僧人問：『世尊出世時，梵天王在前面引導，帝釋天在後面跟隨。和尚您出世有什麼祥瑞？』禪師說：『任憑是百千諸佛，一時都趕到水牯牛欄里。』僧人說：『有什麼祥瑞？』禪師說：『山僧我不曾眼花。』

泗州普照曉欽明悟禪師，有僧人問：『師父您唱的是誰家的曲調？宗風承嗣的是哪一位？』禪師說：『東邊更靠近東邊。』僧人說：『是溈山（Weishan）的子孫，智海（Zhihai）的親孫啊。』禪師說：『卻笑旁邊的人拿著釣竿。』禪師上堂時說：『引手撮空，輾轉也無法達到。翻身擲影，徒勞無功。當面拈來，卻成了錯過。』到底如何？拍了一下禪床說：『咱合錯商量。』

廬山東林自遵正覺禪師上堂說：『十五日以前放過一著。十五日以後不可商量。正當十五日，試著說一句看看。』良久，說：『山色翠綠濃厚，春雨停歇。柏樹庭院香氣環繞，木蘭花盛開。』

潭州福嚴置禪師，東川人。上堂說：『福嚴山（Fuyan Mountain）上的云，舒捲任憑早晚。忽然落到平地上，客人來訪難以找到門。』

【English Translation】 English version: By the fifth watch of the night, they would all certainly fall in response. Therefore, he was called 'Xiang Crossed Hands'.

Zen Master Huilan of Guangxiao Temple in Hezhou, it is not known where he was from. He called himself Bilo Taoist. He once wrote the names of the Seven Buddhas on his robe. In the monastic community, he was known as 'Lan Bukun'. There is a 'Song Imitating Thatched Cottage' that circulates in the world, detailed in the 'Universal Lamp'. At the end of Jianyan era, the Jurchen invaders invaded the Huai River area and captured the Zen master, taking him to see the Jurchen chieftain. The chieftain asked, 'Have you heard of my name?' The Zen master said, 'The only name I have heard is that of the Emperor of the Great Song.' The chieftain was enraged and ordered his attendants to strike him with a hammer. As soon as the hammer struck, it broke and was damaged. The chieftain was astonished and invited him to his tent, treating him with respect. After ten days, the Zen master asked for firewood to burn himself. No one dared to provide it, so the Zen master personally gathered firewood to build a pyre, sitting upright in serene composure. As the smoke and flames rose, radiant light spread in all directions. The Jurchens knelt down, many being burned on their skin. After the fire extinguished, five-colored sariras were obtained, and along with his bones, they were taken back north. The monks and nuns who had been captured by the Jurchens were all freed. The people of Hezhou still sing of him today.

Zen Master Renxian of Dongming Temple in Tanzhou, on the day of his opening ceremony, a monk asked, 'When the World-Honored One appeared in the world, Brahma led the way and Indra followed behind. What auspicious signs accompany the abbot's appearance in the world?' The Zen master said, 'Let it be that hundreds of thousands of Buddhas are all driven into the water buffalo pen at once.' The monk said, 'What auspicious signs are there?' The Zen master said, 'This mountain monk has not yet had failing eyesight.'

Zen Master Xiaoqin Mingwu of Puzhao Temple in Sizhou, a monk asked, 'Whose tune does the master sing? Whose lineage does the Zen tradition inherit?' The Zen master said, 'The east side is even closer to the east.' The monk said, 'He is the descendant of Weishan (溈山), the direct grandson of Zhihai (智海).' The Zen master said, 'Yet he laughs at the person beside him holding a fishing rod.' During the Dharma talk, the Zen master said, 'Reaching out to grasp the void, turning around and around, one cannot reach it. Turning the body and casting a shadow, one labors in vain. Bringing it forth face to face, it becomes a missed opportunity.' What is it after all? He struck the Zen platform and said, 'We should have mistaken discussion.'

Zen Master Zizun Zhengjue of Donglin Temple on Mount Lu, during the Dharma talk, said, 'Before the fifteenth day, let go of one move. After the fifteenth day, it is not to be discussed. Right on the fifteenth day, try to say a phrase and see.' After a long pause, he said, 'The mountain colors are lush and green, the spring rain has stopped. The cypress courtyard is surrounded by fragrance, and the magnolias are in bloom.'

Zen Master Zhi of Fuyan Temple (福嚴寺) in Tanzhou, a native of Dongchuan. During the Dharma talk, he said, 'The clouds on Mount Fuyan (福嚴山), drift and roll as the morning and evening dictate. Suddenly falling to the flat ground, it is difficult for guests to find the door.'

潭州東明遷禪師蚤侍真如。晚居溈山真如庵。忠道者高其風每叩之。一日閱首楞嚴次。忠問。如我按指海印發光佛意如何。師曰。釋迦老子好與二十棒。曰為甚麼如此。師曰。用按指作么。曰汝暫舉心塵勞先起又作么生。師曰。亦是海印發光。

潭州道吾汝能禪師。僧問。如何是佛。師曰。毀著不嗔。僧云。如何是法。師曰。讚著不喜。僧云。如何是僧。師曰。剃除鬚髮。乃曰。三轉法輪于大千。其輪本來常清凈。毗婆尸佛早留心。直至如今未得妙。為什麼如此。一切智智清凈還會么。對驢彈琴不入牛耳。俄遷大溈山。未兩月沐浴淨髮趺坐而逝。

安州大安山興教慧淳禪師。開堂日上首白槌竟。師曰。未白槌已前喚作什麼。白槌已后喚作第一義諦。莫有不甘底么出來相見。問白槌前請師道。師曰。方丈里。僧云。白槌后又如何。師曰。法座上。僧云。謝師指示。師曰。勿交涉。僧云。如何是第一句。師曰。腳下。僧云。如何是第二句。師曰。口裡。僧云。如何是第三句。師曰。腦上。乃曰。靈山會上迦葉親聞。五祖堂前老盧得旨。至今累及兒孫血脈不斷。豈多學多知負能負勝。人人具英雄志氣。各各出自己胸襟。不取他人處分。便可出生入死。方可報佛恩德。如斯舉唱笑傍觀者。還有同死同生底漢么。

【現代漢語翻譯】現代漢語譯本潭州東明遷禪師早年侍奉真如（Zhenru，人名）。晚年居住在溈山（Weishan，山名）的真如庵。忠道者（Zhongdao，人名）非常敬佩他的風範，經常向他請教。一天，忠道者閱讀《首楞嚴經》時，問道：『如果我按指，海印（Haiyin，佛教術語，比喻如來藏）發光，這是什麼佛意？』禪師說：『釋迦老子（Shijia Laozi，指釋迦牟尼佛）應該打二十棒。』忠道者問：『為什麼這樣說？』禪師說：『用按指做什麼？』忠道者說：『你稍微動念，塵勞（Chenlao，佛教術語，指煩惱）就先產生了，又該怎麼說？』禪師說：『這也是海印發光。』潭州道吾汝能禪師（Daowu Runeng，人名）。有僧人問：『什麼是佛？』禪師說：『被譭謗也不生氣。』僧人問：『什麼是法？』禪師說：『被讚揚也不歡喜。』僧人問：『什麼是僧？』禪師說：『剃除鬚髮。』於是說：『三轉法輪（San Zhuan Falun，佛教術語，指佛陀的三次說法）于大千世界，法輪本來就常清凈。毗婆尸佛（Vipassi Buddha，過去七佛之一）早就留心此事，直到如今還沒有得到妙處。為什麼這樣說呢？一切智智清凈（Sarvajna-jnana-visuddhi，佛教術語，指佛的智慧清凈），你們能領會嗎？對驢彈琴，不入牛耳。』不久遷居大溈山，不到兩個月，沐浴淨髮，跏趺坐而逝。安州大安山興教慧淳禪師（Xingjiao Huichun，人名）。開堂那天，上首（Shangshou，寺院中職位）敲槌完畢。禪師說：『未敲槌之前叫作什麼？敲槌之後叫作第一義諦（Paramartha-satya，佛教術語，指最高的真理）。莫非有不服氣的嗎？出來相見。』有人問：『敲槌前請老師說。』禪師說：『在方丈里。』僧人問：『敲槌后又如何？』禪師說：『在法座上。』僧人說：『感謝老師指示。』禪師說：『不相干。』僧人問：『什麼是第一句？』禪師說：『腳下。』僧人問：『什麼是第二句？』禪師說：『口裡。』僧人問：『什麼是第三句？』禪師說：『腦上。』於是說：『靈山會上（Lingshan Hui，指佛陀在靈鷲山上的法會）迦葉（Kasyapa，佛陀十大弟子之一）親自聽聞，五祖堂前老盧（Lao Lu，指六祖慧能）得到旨意。至今累及兒孫，血脈不斷。難道是多學多知，負能負勝嗎？人人具有英雄志氣，個個展現自己的胸襟。不接受他人的處分，便可以出生入死，才可以報佛恩德。像這樣舉唱，笑話旁觀者。還有同生共死的漢子嗎？』

【English Translation】 English version Chan Master Qian of Dongming Temple in Tanzhou (Tanzhou, place name) served Zhenru (Zhenru, person's name) early in his life. Later, he resided in the Zhenru Hermitage on Mount Weishan (Weishan, mountain name). Zhongdao (Zhongdao, person's name), admiring his virtue, often consulted him. One day, while reading the Shurangama Sutra, Zhongdao asked, 'If I press my finger, and the Haiyin (Haiyin, Buddhist term, metaphor for the Tathagatagarbha) emits light, what is the Buddha's intention?' The Master said, 'Shakya the Old Man (Shijia Laozi, referring to Shakyamuni Buddha) deserves twenty blows.' Zhongdao asked, 'Why is that?' The Master said, 'What's the use of pressing your finger?' Zhongdao said, 'If you slightly stir a thought, defilements (Chenlao, Buddhist term, referring to afflictions) arise first, what then?' The Master said, 'That too is the Haiyin emitting light.' Chan Master Runeng of Daowu Temple in Tanzhou (Daowu Runeng, person's name). A monk asked, 'What is Buddha?' The Master said, 'Not being angry when slandered.' The monk asked, 'What is Dharma?' The Master said, 'Not being pleased when praised.' The monk asked, 'What is Sangha?' The Master said, 'Shaving off the beard and hair.' Then he said, 'The Three Turnings of the Dharma Wheel (San Zhuan Falun, Buddhist term, referring to the Buddha's three turnings of the Dharma wheel) in the great thousand worlds, the wheel is originally always pure. Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas) paid attention to this long ago, but has not yet attained the subtle essence even now. Why is this so? Can you understand the purity of all-knowing wisdom (Sarvajna-jnana-visuddhi, Buddhist term, referring to the Buddha's pure wisdom)? Playing the lute to a donkey, it doesn't enter the cow's ear.' Soon after, he moved to Mount Dawei, and within two months, after bathing and purifying his hair, he sat in full lotus posture and passed away. Chan Master Huichun of Xingjiao Temple on Mount Daan in Anzhou (Xingjiao Huichun, person's name). On the day of his opening Dharma talk, after the chief seat (Shangshou, position in a monastery) struck the gavel, the Master said, 'What is it called before the gavel is struck? What is it called after the gavel is struck is the ultimate truth (Paramartha-satya, Buddhist term, referring to the highest truth). Is there anyone who is not satisfied? Come out and meet me.' Someone asked, 'Please, Master, speak before the gavel is struck.' The Master said, 'Inside the abbot's room.' The monk asked, 'What about after the gavel is struck?' The Master said, 'On the Dharma seat.' The monk said, 'Thank you for the instruction, Master.' The Master said, 'Irrelevant.' The monk asked, 'What is the first phrase?' The Master said, 'Under your feet.' The monk asked, 'What is the second phrase?' The Master said, 'In your mouth.' The monk asked, 'What is the third phrase?' The Master said, 'On your head.' Then he said, 'At the assembly on Vulture Peak (Lingshan Hui, referring to the Buddha's assembly on Vulture Peak), Kasyapa (Kasyapa, one of the Buddha's ten great disciples) personally heard it, and Lao Lu (Lao Lu, referring to the Sixth Patriarch Huineng) received the decree before the Fifth Patriarch's hall. To this day, it has affected descendants, and the bloodline continues unbroken. Is it merely about learning more and knowing more, being capable and victorious? Everyone possesses the ambition of a hero, and each reveals their own mind. Not accepting the dispositions of others, one can be born and die freely, and only then can one repay the Buddha's kindness. Such a proclamation invites laughter from onlookers. Are there any here who share life and death together?'

良久曰。若無山僧今日失利。

潭州中峰羅浮希聲禪師。僧問。為國開堂於此日。師將何法報君恩。師曰。庭前瑞雪落紛紛。僧云。君恩如此報祖意又如何。師曰。且領前話。僧云。恁么則金枝永茂玉葉長芳。師曰。一任眾人看。乃曰。云生大野霧鎖長空。三草二木悉歸師子吼。露滴庭莎盡稱無邊妙相。猿啼鳥噪皆談不二圓音。乃拈拄杖曰。無邊妙義盡在山僧拄杖頭上。若也會得。可謂應時應節。若不會萬年松在祝融峰。卓一下。二月八日無疾坐終。茶毗諸根不壞。舍利求者可掬。

郢州興陽賢禪師江州人。叢林所謂賢蓬頭是也。真如哲會中號稱角立。見地明白機鋒穎脫有超師之作。而行業不謹一眾易之哲結庵于方丈后令師獨處。惟通小徑直方丈前過。不許眾僧往來。后二年遂舉立僧秉拂。議論超詣。一眾始大服。住興陽數載法道大著。及示寂肉身不壞。圓悟勤在溈山目擊其事。妙喜果遊興陽時尚及見其肉身。

鼎州永安妙喜禪師。僧問。如何是國師三喚侍者。師召大德。僧應喏。師曰。鈍根漢。僧云。向上還有事也無。師曰。汝看虛空還曾開口么。僧契悟禮謝。師與一頌曰。虛空開口喚須彌。聲隱春雷蟄者知。若不仙陀徒擬議。負吾負汝自風移。

雪竇雅禪師法嗣

衢州光孝普印慈

【現代漢語翻譯】現代漢語譯本：（禪師）沉默良久，說道：『如果不是這樣，我今天就失敗了。』

潭州中峰羅浮希聲禪師。（有）僧人問道：『為國家開堂說法於今日，禪師您將用什麼佛法來報答君王的恩德？』禪師說：『庭院前吉祥的雪花紛紛飄落。』僧人說：『君王的恩德如此，那麼祖師的意旨又該如何報答呢？』禪師說：『暫且領會剛才所說的話。』僧人說：『如此說來，就是金枝永遠茂盛，玉葉長久芬芳。』禪師說：『任憑眾人觀看。』於是說道：『雲彩在大地上升起，霧氣籠罩著廣闊的天空。各種草木都歸於師子吼（佛法的威猛）。露珠滴落在庭院的莎草上，都顯現出無邊的妙相。猿猴的啼叫，鳥兒的鳴叫，都在談論不二的圓滿之音。』於是拿起拄杖說：『無邊的妙義，都在我這根拄杖的頭上。如果能夠領會，就可以說是應時應節。如果不能領會，就像萬年松樹在祝融峰上一樣。』（禪師）用拄杖敲了一下，在二月八日無疾而終。火化后，諸根完好不壞，舍利多得想要獲取的人可以隨意取用。

郢州興陽賢禪師，是江州人。叢林中人所說的『賢蓬頭』就是他。在真如哲的法會中，他被稱為『角立』（傑出的人）。見地明白，機鋒敏銳，有超越老師的作為。但是行為不謹慎，眾人輕視他。哲在方丈室后建了一個庵，讓賢禪師獨自居住。只留下一條小路，從方丈室前經過，不允許眾僧往來。兩年後，（真如哲）舉薦賢禪師主持說法，議論超脫高妙，眾人才開始大大地佩服他。賢禪師住在興陽寺數年，佛法大為興盛。他圓寂后，肉身不壞。圓悟勤在溈山親眼目睹了這件事。妙喜果遊歷興陽寺時，還來得及見到他的肉身。

鼎州永安妙喜禪師。（有）僧人問道：『什麼是國師三喚侍者（國師三次呼喚侍者）？』禪師呼喚：『大德！』僧人應聲：『喏（是）。』禪師說：『鈍根的漢子！』僧人說：『向上還有更高深的事理嗎？』禪師說：『你看虛空曾經開口說話嗎？』僧人（因此）契悟，禮拜感謝。禪師給他一首偈語說：『虛空開口呼喚須彌山（宇宙的中心），聲音隱藏，只有春雷驚蟄時才能知曉。如果不是仙陀（藥名，比喻佛法），徒勞地猜測議論，辜負了自己也辜負了我，就像風吹動一樣（毫無意義）。』

雪竇雅禪師的法嗣

衢州光孝普印慈

【English Translation】 English version: After a long silence, (the Zen master) said, 'If it were not so, I would have failed today.'

Zen Master Xisheng of Zhongfeng Luofu in Tanzhou. A monk asked, 'Today, you are opening a Dharma hall for the country. What Dharma will you use to repay the emperor's kindness?' The master said, 'Auspicious snowflakes are falling in the courtyard.' The monk said, 'The emperor's kindness is such, then how should we repay the Patriarch's intention?' The master said, 'For now, understand what was just said.' The monk said, 'In that case, may the golden branches forever flourish and the jade leaves forever be fragrant.' The master said, 'Let everyone see.' Then he said, 'Clouds rise from the great wilderness, and mist locks the vast sky. All grasses and trees return to the lion's roar (the power of the Buddha's teaching). Dewdrops fall on the courtyard grass, all manifesting boundless wonderful appearances. The cries of monkeys and the songs of birds all speak of the non-dual perfect sound.' Then he picked up his staff and said, 'Boundless wonderful meanings are all on the head of my staff. If you can understand it, you can be said to be in tune with the times. If you cannot understand it, it is like a ten-thousand-year-old pine tree on Mount Zhurong.' (The Zen master) struck the ground with his staff and passed away without illness on the eighth day of the second month. After cremation, his faculties remained intact, and those who sought relics could scoop them up at will.

Zen Master Xian of Xingyang in Yingzhou was from Jiangzhou. He was known as 'Shaggy-haired Xian' in the monastic community. In the assembly of Zhenru Zhe, he was called 'Outstanding.' His understanding was clear, his wit sharp, and his actions surpassed his teacher. However, his conduct was not careful, and the community looked down on him. Zhe built a hermitage behind the abbot's room and had Xian live there alone. Only a small path was left, passing in front of the abbot's room, and monks were not allowed to pass by. Two years later, (Zhenru Zhe) recommended Xian to preside over Dharma talks, and his arguments were extraordinary and profound. Only then did the community begin to greatly admire him. Zen Master Xian lived in Xingyang Monastery for several years, and the Dharma greatly flourished. After his death, his body remained intact. Yuanwu Qin witnessed this event at Guishan. Miaoxi Guo visited Xingyang Monastery and was still able to see his body.

Zen Master Miaoxi of Yong'an in Dingzhou. A monk asked, 'What is the meaning of the National Teacher calling the attendant three times (Guoshi san huan shizhe)?' The master called out, 'Great Virtue!' The monk responded, 'Yes.' The master said, 'Dull-witted fellow!' The monk said, 'Is there anything higher?' The master said, 'Have you ever seen the void open its mouth and speak?' The monk (therefore) attained enlightenment and bowed in gratitude. The master gave him a verse, saying, 'The void opens its mouth and calls Mount Sumeru (the center of the universe), the sound is hidden, only those awakened by the spring thunder know. If it is not Sentuo (a medicinal herb, a metaphor for the Dharma), it is futile to speculate and discuss, betraying yourself and betraying me, like the wind blowing (meaningless).'

Successor of Zen Master Xue Douya

Guangxiao Puyin Ci of Quzhou

覺禪師。泉州許氏子。室中問僧。父母未生已前在甚麼處行履。僧擬對。即打出。或曰。達磨在爾腳下。僧擬看。亦打出。或曰。道道。僧擬開口。復打出。

慶善晨禪師法嗣

杭州慶善院普能禪師。本郡呂氏子。上堂。事不獲已與諸人葛藤。一切眾生只為心塵未脫情量不除。見色聞聲隨波逐浪。流轉三界汩沒四生。致使正見不明觸途成滯。若也是非齊泯善惡都忘。坐斷報化佛頭。截卻聖凡途路。到這裡方有少許相應。直饒如是衲僧分上未為奇特。何故如此。才有是非紛然失心咄。上堂拈拄杖曰。未入山僧手中萬法宛然。既入山僧手中復有何事。良久曰。有意氣時添意氣。不風流處也風流。卓拄杖一下。

凈土思禪師法嗣

杭州靈鳳山萬壽法詮禪師。僧問。如何是佛。師曰。抱樁打拍浮。曰如何是法。師曰。黃泥彈子。曰如何是僧。師曰。剃除鬚髮曰三寶外還別有為人處也無。師舉起一指。僧曰。不會。師曰。指在唯觀月。風來不動幡。上堂。德山棒臨濟喝。儘是無風波匝匝。燈籠𨁝跳過青天。露柱魂驚腦頭裂。雖然如是。大似食鹽加得渴。喝一喝。

杭州慶善守隆禪師。開堂日僧問。知師久蘊囊中寶。今日當筵略借看。師曰。多少分明。曰師子吼時全露現。文殊仗劍又如何。師曰。

【現代漢語翻譯】現代漢語譯本：覺禪師，泉州許氏之子。在禪房中問僧人：『父母未生你之前，你在什麼地方行走？』僧人剛要回答，就被覺禪師打出去。又有人說：『達摩（Bodhidharma）在你腳下。』僧人剛要看，也被打出去。又有人說：『道！道！』僧人剛要開口，又被打出去。慶善晨禪師的法嗣杭州慶善院普能禪師，本郡呂氏之子。上堂說法：『事已至此，我與各位糾纏不清。一切眾生只因爲心中的塵埃未脫，情感的衡量沒有消除，見色聞聲，隨波逐浪，在三界（Three Realms）中流轉，在四生（Four Kinds of Birth）中沉沒，導致正見不明，處處受阻。如果能做到是非泯滅，善惡都忘，坐斷報身佛、化身佛的頭，截斷聖人與凡人的道路，到了這裡，才算有少許相應。即使這樣，對於衲僧（Buddhist monk）來說，也不算奇特。』為什麼這樣說呢？『才有一點是非之念，就失去了本心。咄！』上堂時拿起拄杖說：『未入我手中時，萬法宛然存在；既入我手中，又有什麼事呢？』良久說：『有意氣時更添意氣，不風流處也風流。』用拄杖敲擊一下。凈土思禪師的法嗣杭州靈鳳山萬壽法詮禪師。僧人問：『什麼是佛（Buddha）？』禪師說：『抱著木樁打水漂。』問：『什麼是法（Dharma）？』禪師說：『黃泥彈子。』問：『什麼是僧（Sangha）？』禪師說：『剃除鬚髮。』問：『三寶（Three Jewels）之外還有其他為人處世之道嗎？』禪師舉起一根手指。僧人說：『不明白。』禪師說：『指在是爲了看月亮，風來不動的是幡。』上堂說法：『德山（Deshan Xuanjian）的棒，臨濟（Linji Yixuan）的喝，都是無風也要掀起波浪。燈籠跳躍著超過青天，露柱（stone pillar）驚魂，腦殼都裂開了。』雖然如此，『大似食鹽加得渴。』喝一聲！杭州慶善守隆禪師。開堂之日，僧人問：『知道禪師您久藏囊中之寶，今天當衆略微借來看看。』禪師說：『多少分明。』問：『師子吼時全盤顯露，文殊（Manjusri）仗劍又如何？』禪師說：

【English Translation】 English version: Zen Master Jue, a son of the Xu family in Quanzhou, asked a monk in his room: 'Before your parents gave birth to you, where were you walking?' As the monk was about to answer, he was struck and driven out. Someone then said: 'Bodhidharma (達磨) is under your feet.' As the monk was about to look, he was also struck and driven out. Someone then said: 'Tao! Tao!' As the monk was about to open his mouth, he was struck and driven out again. Successor of Zen Master Qingshan Chen Zen Master Puneng of Qingshan Monastery in Hangzhou, a son of the Lü family in this prefecture, ascended the hall and said: 'Since things have come to this, I am entangled with all of you. All sentient beings only suffer because the dust of the mind has not been removed, and emotional measurement has not been eliminated. Seeing forms and hearing sounds, they follow the waves, drifting in the Three Realms (三界) and sinking in the Four Kinds of Birth (四生), causing right view to be obscured and encountering obstacles everywhere. If one can obliterate right and wrong, and forget both good and evil, cut off the heads of the Reward Body Buddha and the Transformation Body Buddha, and sever the paths of the saintly and the mundane, only then will there be a slight correspondence. Even so, it is not particularly remarkable for a Buddhist monk (衲僧).' Why is this so? 'As soon as there is a thought of right and wrong, one loses one's mind. Bah!' Ascending the hall, he held up his staff and said: 'Before entering this old monk's hands, all phenomena are perfectly present; once in this old monk's hands, what else is there?' After a long pause, he said: 'When there is spirit, add more spirit; even in an unromantic place, there is romance.' He struck the staff once. Successor of Zen Master Jingtusi Zen Master Faquan of Wanshou Mountain in Lingfeng, Hangzhou. A monk asked: 'What is Buddha (佛)?' The master said: 'Hugging a stake and splashing about.' Asked: 'What is Dharma (法)?' The master said: 'Yellow mud pellets.' Asked: 'What is Sangha (僧)?' The master said: 'Shaving off the beard and hair.' Asked: 'Besides the Three Jewels (三寶), is there another way to conduct oneself in the world?' The master raised a finger. The monk said: 'I don't understand.' The master said: 'The finger is there to point at the moon; when the wind comes, the pennant does not move.' Ascending the hall, he said: 'Deshan's (德山玄鑒) stick and Linji's (臨濟義玄) shout are all stirring up waves where there is no wind. The lantern leaps over the blue sky, and the stone pillar (露柱) is terrified, its head cracking open.' Even so, 'It's like adding salt to make one thirstier.' He shouted once! Zen Master Shoulung of Qingshan Monastery in Hangzhou. On the day of his opening the hall, a monk asked: 'Knowing that the master has long treasured the jewel in his bag, today, in front of everyone, may we borrow a glimpse?' The master said: 'How clear it is!' Asked: 'When the lion roars, everything is fully revealed; what about Manjusri (文殊) wielding his sword?' The master said:

驚殺老僧。問。千佛出世各有奇祥。和尚今日以何為驗。師曰。木人把板雲中拍。曰意旨如何。師曰。石女拈笙水底吹。上堂。花簇簇錦簇簇。鹽醬拈來事事足。留得南泉打破鍋。分付沙彌煮晨粥。晨粥一任諸人吃。洗缽盂一句作么生會。多少人疑著。

護國月禪師法嗣

江陵府護國慧本禪師。僧問。有物先天地。無形本寂寥。未審是甚麼物。師曰。一鋌墨。曰恁么則耀古照今去也。師曰。作么生是耀古照今底。僧便喝。師便打。上堂。好個時節誰肯承當。茍或無人不如惜取。良久曰。彈雀夜明珠。

大洪遂禪師法嗣

隨州大洪慶顯禪師。廣安楊氏子。僧問。須菩提巖中宴坐帝釋雨華。和尚新據洪峰有何祥瑞。師曰。鐵牛耕破扶桑國。迸出金烏照海門。曰未審是何宗旨。師曰。熨斗煎茶銚不同。

續傳燈錄卷第十七

續傳燈錄卷第十八目錄

大鑒下第十四世泐潭英禪師下法嗣一十一人法輪齊添禪師慧明云禪師仰山友恩禪師大溈齊恂禪師(已上四人見錄)方廣懷紀禪師寶蓋自俊禪師上封行瑜禪師華藏叔聰禪師寶相涌禪師烏崖垂義禪師石霜子高禪師(已上七人無錄)仰山行偉禪師法嗣八人谷隱靜顯禪師黃檗永泰禪師龍王善隨禪師慧日明禪師(已上四人見錄)王氏山慧先禪師寒磎子

【現代漢語翻譯】現代漢語譯本：驚嚇老僧。（問：）千佛（指過去、現在、未來出現的所有佛）出世各有奇異的徵兆，和尚您今天用什麼來驗證？師（慧本禪師）說：『木人拿著拍板在雲中拍打。』（僧人）問：『意旨如何？』師說：『石女拿著笙在水底吹奏。』（慧本禪師）上堂說法：『花一簇簇，錦一簇簇，鹽醬拿來，事事都滿足。留下南泉（指南泉普愿禪師）打破鍋，分付沙彌（指小和尚）煮早晨的粥。早晨的粥任憑你們吃，洗缽盂（指吃飯用的缽）一句怎麼理解？』多少人疑惑著。

護國月禪師法嗣

江陵府護國慧本禪師。僧人問：『有物先天地（指在天地產生之前就存在的），無形體本來寂靜空虛，不知道是什麼東西？』師說：『一鋌墨（指一塊墨錠）。』（僧人）問：『這樣說來，就是能夠照耀古代和照亮今天的東西了？』師說：『怎麼是照耀古代和照亮今天的東西？』僧人便大喝一聲，師便打了他。（慧本禪師）上堂說法：『這麼好的時節誰肯承擔？如果沒人承擔，不如珍惜它。』停頓了很久，說：『用夜明珠彈雀鳥。』

大洪遂禪師法嗣

隨州大洪慶顯禪師，廣安楊氏之子。僧人問：『須菩提（佛陀的十大弟子之一）在巖洞中宴坐，帝釋（佛教的護法神）天降雨花，和尚您新近佔據大洪山峰，有什麼祥瑞？』師說：『鐵牛耕破扶桑國（指東方極遠之地），迸出金烏（指太陽）照亮海門。』（僧人）問：『不知道是什麼宗旨？』師說：『熨斗煎茶，茶銚不同。』

《續傳燈錄》卷第十七

《續傳燈錄》卷第十八目錄

大鑒下第十四世泐潭英禪師下法嗣一十一人：法輪齊添禪師、慧明云禪師、仰山友恩禪師、大溈齊恂禪師（以上四人見於記錄），方廣懷紀禪師、寶蓋自俊禪師、上封行瑜禪師、華藏叔聰禪師、寶相涌禪師、烏崖垂義禪師、石霜子高禪師（以上七人沒有記錄）。仰山行偉禪師法嗣八人：谷隱靜顯禪師、黃檗永泰禪師、龍王善隨禪師、慧日明禪師（以上四人見於記錄），王氏山慧先禪師、寒磎子

【English Translation】 English version: 'Startling the old monk.' (Asked:) 'When a thousand Buddhas (referring to all Buddhas appearing in the past, present, and future) appear in the world, each has unique auspicious signs. What does the Abbot use today as proof?' The Master (Huiben Chanshi) said: 'A wooden man holds a clapper and strikes it in the clouds.' (The monk) asked: 'What is the meaning of this?' The Master said: 'A stone woman holds a sheng (a Chinese mouth-blown free reed instrument) and plays it at the bottom of the water.' (Huiben Chanshi) ascended the Dharma hall and said: 'Flowers in clusters, brocades in clusters, salt and soy sauce brought forth, everything is sufficient. Leaving Nanquan (referring to Nanquan Puyuan Chanshi) to break the pot, instructing the novice (referring to the young monk) to cook morning congee. The morning congee is for all of you to eat. How do you understand the phrase 'washing the alms bowl' (referring to the bowl used for eating)?' So many people are in doubt.

Dharma heirs of Yue Chanshi of Huguo

Huiben Chanshi of Huguo in Jiangling Prefecture. A monk asked: 'There is something that precedes heaven and earth (referring to what existed before the creation of heaven and earth), without form, originally still and empty. I wonder what it is?' The Master said: 'A stick of ink.' (The monk) asked: 'In that case, it is something that can illuminate the past and shine on the present?' The Master said: 'How is it something that illuminates the past and shines on the present?' The monk then shouted loudly, and the Master struck him. (Huiben Chanshi) ascended the Dharma hall and said: 'Who is willing to take on such a good time? If no one is willing, it is better to cherish it.' After a long pause, he said: 'Shooting sparrows with a night-shining pearl.'

Dharma heirs of Sui Chanshi of Dahong

Qingxian Chanshi of Dahong in Suizhou, son of the Yang family of Guang'an. A monk asked: 'When Subhuti (one of the Buddha's ten great disciples) was sitting in meditation in a cave, Indra (a protector deity in Buddhism) rained down flowers. Abbot, you have recently occupied the peak of Dahong Mountain. What auspicious signs are there?' The Master said: 'An iron ox plows through Fusang (referring to the land at the far east), and a golden crow (referring to the sun) bursts forth, illuminating the sea gate.' (The monk) asked: 'I wonder what the doctrine is?' The Master said: 'An iron and a teapot for boiling tea are different.'

Continuation of the Record of the Transmission of the Lamp, Volume 17

Continuation of the Record of the Transmission of the Lamp, Volume 18, Table of Contents

Fourteenth generation under Dajian, eleven Dharma heirs under Yinglei Tan Ying Chanshi: Falun Qitian Chanshi, Huiming Yun Chanshi, Yangshan Youen Chanshi, Dawei Qixun Chanshi (the above four are recorded), Fangguang Huaiji Chanshi, Baogai Zijun Chanshi, Shangfeng Xingyu Chanshi, Huazang Shucong Chanshi, Baoxiang Yong Chanshi, Wuya Chuyi Chanshi, Shishuang Zigao Chanshi (the above seven are not recorded). Eight Dharma heirs under Yangshan Xingwei Chanshi: Guyin Jingxian Chanshi, Huangbo Yongtai Chanshi, Longwang Suisui Chanshi, Huiri Ming Chanshi (the above four are recorded), Wangshi Shan Huixian Chanshi, Hanxi Zi

和禪師木平慶禪師聖果永聰首座(已上四人無錄)百丈元肅禪師法嗣一十二人仰山清蕳禪師百丈惟古禪師月珠神鑒禪師(已上三人見錄)垂拱法滿禪師永壽信詮禪師洛浦觀通禪師清泉道隆禪師西峰元弼禪師法教凝禪師九仙輔禪師鹿苑業禪師鳳凰有璲禪師(已上九人無錄)黃檗惟勝禪師法嗣一十六人昭覺純白禪師(一人見錄)太平齊禪師石霜允真禪師白水居約禪師廣利文易禪師雲頂表奇禪師普通了如禪師天王居岸禪師承天處幽禪師西禪燈禪師靈泉悟遷禪師寧國希則禪師馬溪惟廣禪師望川山遵古禪師馬祖懷儼庵主呂微仲丞相(已上十五人無錄)隆慶慶間禪師法嗣三人安化聞一禪師(一人見錄)龍鬚聰禪師資福普滋禪師(已上二人無錄)云蓋守智禪師法嗣九人寶壽最樂禪師道場法如禪師石佛慧明禪師(已上三人見錄)大乘璣禪師開福文玉禪師大寧紀禪師仰山普禪師桃林希倩禪師報恩有機禪師(已上六人無錄)上藍順禪師法嗣四人蘇轍參政(一人見錄)方廣繼通禪師佑聖云智禪師金顏逸禪師(已上三人無錄)隆慶利儼禪師法嗣一人香嚴先禪師(一人無錄)隱靜守儼禪師法嗣二人廣慧宗賢禪師吉祥法順禪師(已上二人無錄)本覺守一禪師法嗣十人越峰粹圭禪師壽山本明禪師天臺如庵主西竺尼法海禪師(已上四人見錄)福果奉華禪

【現代漢語翻譯】現代漢語譯本：和百丈元肅禪師的法嗣有以下十二人：仰山清蕳禪師、百丈惟古禪師、月珠神鑒禪師（以上三人有傳記記載），垂拱法滿禪師、永壽信詮禪師、洛浦觀通禪師、清泉道隆禪師、西峰元弼禪師、法教凝禪師、九仙輔禪師、鹿苑業禪師、鳳凰有璲禪師（以上九人無傳記記載）。黃檗惟勝禪師的法嗣有以下十六人：昭覺純白禪師（一人有傳記記載），太平齊禪師、石霜允真禪師、白水居約禪師、廣利文易禪師、雲頂表奇禪師、普通了如禪師、天王居岸禪師、承天處幽禪師、西禪燈禪師、靈泉悟遷禪師、寧國希則禪師、馬溪惟廣禪師、望川山遵古禪師、馬祖懷儼庵主、呂微仲丞相（以上十五人無傳記記載）。隆慶慶間禪師的法嗣有三人：安化聞一禪師（一人有傳記記載），龍鬚聰禪師、資福普滋禪師（以上二人無傳記記載）。云蓋守智禪師的法嗣有九人：寶壽最樂禪師、道場法如禪師、石佛慧明禪師（以上三人有傳記記載），大乘璣禪師、開福文玉禪師、大寧紀禪師、仰山普禪師、桃林希倩禪師、報恩有機禪師（以上六人無傳記記載）。上藍順禪師的法嗣有四人：蘇轍（蘇轍）參政（一人有傳記記載），方廣繼通禪師、佑聖云智禪師、金顏逸禪師（以上三人無傳記記載）。隆慶利儼禪師的法嗣有一人：香嚴先禪師（一人無傳記記載）。隱靜守儼禪師的法嗣有二人：廣慧宗賢禪師、吉祥法順禪師（以上二人無傳記記載）。本覺守一禪師的法嗣有十人：越峰粹圭禪師、壽山本明禪師、天臺如庵主、西竺尼法海禪師（以上四人有傳記記載），福果奉華禪師。

【English Translation】 English version: The following twelve disciples inherited the Dharma from Zen Master Baizhang Yuansu: Zen Master Yangshan Qingjian, Zen Master Baizhang Weigu, Zen Master Yuezhu Shenjian (records exist for the above three), Zen Master Chuigong Faman, Zen Master Yongshou Xinquan, Zen Master Luopu Guantong, Zen Master Qingquan Daolong, Zen Master Xifeng Yuanbi, Zen Master Fajiao Ning, Zen Master Jiuxian Fu, Zen Master Luyuan Ye, Zen Master Fenghuang Youxi (no records exist for the above nine). The following sixteen disciples inherited the Dharma from Zen Master Huangbo Weisheng: Zen Master Zhaojue Chunbai (record exists for one person), Zen Master Taiping Qi, Zen Master Shishuang Yunzhen, Zen Master Baishui Juyue, Zen Master Guangli Wenyi, Zen Master Yunding Biaoqi, Zen Master Putong Liaoru, Zen Master Tianwang Ju'an, Zen Master Chengtian Chuyou, Zen Master Xi Chan Deng, Zen Master Lingquan Wuqian, Zen Master Ningguo Xize, Zen Master Maxi Weiguang, Zen Master Wangchuan Shan Zung, Hermit Mazu Huaiyan, Prime Minister Lu Weizhong (no records exist for the above fifteen). The following three disciples inherited the Dharma from Zen Master Longqing Qingjian: Zen Master Anhua Wenyi (record exists for one person), Zen Master Longxu Cong, Zen Master Zifu Puzi (no records exist for the above two). The following nine disciples inherited the Dharma from Zen Master Yungai Shouzhi: Zen Master Baoshou Zuile, Zen Master Daochang Faru, Zen Master Shifo Huiming (records exist for the above three), Zen Master Dasheng Ji, Zen Master Kaifu Wenyu, Zen Master Daning Ji, Zen Master Yangshan Pu, Zen Master Taolin Xiqian, Zen Master Bao'en Youji (no records exist for the above six). The following four disciples inherited the Dharma from Zen Master Shanglan Shun: Su Zhe (Su Zhe) , the Participating Politician (record exists for one person), Zen Master Fangguang Jitong, Zen Master Yousheng Yunzhi, Zen Master Jinyan Yi (no records exist for the above three). The following one disciple inherited the Dharma from Zen Master Longqing Liyan: Zen Master Xiangyan Xian (no record exists for this person). The following two disciples inherited the Dharma from Zen Master Yinjing Shouyan: Zen Master Guanghui Zongxian, Zen Master Jixiang Fashun (no records exist for the above two). The following ten disciples inherited the Dharma from Zen Master Benjue Shouyi: Zen Master Yuefeng Cuigui, Zen Master Shoushan Benming, Hermit Tiantai Ru, Bhiksuni Xizhu Faha (records exist for the above four), Zen Master Fuguo Fenghua.

師西峰惟辯禪師法濟元軾禪師牛頭昱先禪師玄沙智章禪師本覺欽禪師(已上六人無錄)乾明慧覺禪師法嗣二人長慶應圓禪師(一人見錄)寶積清及禪師(一人無錄)長蘆崇信禪師法嗣一十五人妙空智訥禪師慧林懷深禪師智者法詮禪師光孝如瑰禪師天衣如哲禪師(已上五人見錄)石塔銓禪師萬壽明禪師資聖懷悟禪師天衣智暹禪師資福梵欽禪師光孝凈真禪師靈巖顯颙禪師慶善智照禪師西禪道暹禪師龍門法秀庵主(已上十人無錄)開先珣禪師法嗣二人延昌熙詠禪師開先宗禪師(已上二人見錄)保寧英禪師法嗣一十一人廣福惟尚禪師雪竇法寧禪師羅漢勤禪師羅漢善修禪師(已上四人見錄)吉祥齊果禪師無為智全禪師虎丘通禪師香山常禪師華藏宜禪師廣教守淵禪師廣教原照禪師(已上七人無錄)夾山自齡禪師法嗣三人西峰法聰禪師兜率惟顯禪師層山珊禪師(已上三人無錄)元豐清滿禪師法嗣三人長興宗樸禪師雪峰宗演禪師衛州王大夫(已上三人見錄)仙洞仙禪師法嗣一人明教道禪師(無錄)凈因覺禪師法嗣二人華嚴惠蘭禪師(一人見錄)亞松聖禪師(一人無錄)大洪智禪師法嗣一人天章樞禪師(見錄)甘露宣禪師法嗣一人妙湛尼文照禪師(見錄)瑞巖居禪師法嗣二人萬年處幽禪師(見錄)護國元瑞禪師(無錄)凈因岳禪師法嗣一

【現代漢語翻譯】現代漢語譯本西峰惟辯禪師、法濟元軾禪師、牛頭昱先禪師、玄沙智章禪師、本覺欽禪師（以上六人，事蹟沒有被記錄）。乾明慧覺禪師的法嗣有二人：長慶應圓禪師（一人事蹟被記錄），寶積清及禪師（一人事蹟沒有被記錄）。長蘆崇信禪師的法嗣有十五人：妙空智訥禪師、慧林懷深禪師、智者法詮禪師、光孝如瑰禪師、天衣如哲禪師（以上五人事蹟被記錄），石塔銓禪師、萬壽明禪師、資聖懷悟禪師、天衣智暹禪師、資福梵欽禪師、光孝凈真禪師、靈巖顯颙禪師、慶善智照禪師、西禪道暹禪師、龍門法秀庵主（以上十人事蹟沒有被記錄）。開先珣禪師的法嗣有二人：延昌熙詠禪師、開先宗禪師（以上二人事蹟被記錄）。保寧英禪師的法嗣有十一人：廣福惟尚禪師、雪竇法寧禪師、羅漢勤禪師、羅漢善修禪師（以上四人事蹟被記錄），吉祥齊果禪師、無為智全禪師、虎丘通禪師、香山常禪師、華藏宜禪師、廣教守淵禪師、廣教原照禪師（以上七人事蹟沒有被記錄）。夾山自齡禪師的法嗣有三人：西峰法聰禪師、兜率惟顯禪師、層山珊禪師（以上三人事蹟沒有被記錄）。元豐清滿禪師的法嗣有三人：長興宗樸禪師、雪峰宗演禪師、衛州王大夫（以上三人事蹟被記錄）。仙洞仙禪師的法嗣有一人：明教道禪師（事蹟沒有被記錄）。凈因覺禪師的法嗣有二人：華嚴惠蘭禪師（一人事蹟被記錄），亞松聖禪師（一人事蹟沒有被記錄）。大洪智禪師的法嗣有一人：天章樞禪師（事蹟被記錄）。甘露宣禪師的法嗣有一人：妙湛尼文照禪師（事蹟被記錄）。瑞巖居禪師的法嗣有二人：萬年處幽禪師（事蹟被記錄），護國元瑞禪師（事蹟沒有被記錄）。凈因岳禪師的法嗣有一人

【English Translation】 English version Zen Master Weibian of Xifeng, Zen Master Yuanshi of Faji, Zen Master Yuxian of Niutou, Zen Master Zhizhang of Xuansha, Zen Master Qin of Benjue (The records of the above six masters are not available). Zen Master Huijue of Qianming had two Dharma heirs: Zen Master Yingyuan of Changqing (The record of one master is available), Zen Master Qingji of Baoji (The record of one master is not available). Zen Master Chongxin of Changlu had fifteen Dharma heirs: Zen Master Zhine of Miaokong, Zen Master Huaishen of Huilin, Zen Master Faquan of Zhizhe, Zen Master Rugui of Guangxiao, Zen Master Ruzhe of Tianyi (The records of the above five masters are available), Zen Master Quan of Shita, Zen Master Ming of Wanshou, Zen Master Huaiwu of Zisheng, Zen Master Zhixian of Tianyi, Zen Master Fanqin of Zifu, Zen Master Jingzhen of Guangxiao, Zen Master Xian'e of Lingyan, Zen Master Zhizhao of Qingshan, Zen Master Daoxian of Xichan, Lay Buddhist Faxiu of Longmen (The records of the above ten masters are not available). Zen Master Xun of Kaixian had two Dharma heirs: Zen Master Xiyong of Yanchang, Zen Master Zong of Kaixian (The records of the above two masters are available). Zen Master Ying of Baoning had eleven Dharma heirs: Zen Master Weishang of Guangfu, Zen Master Faning of Xuedou, Zen Master Qin of Luohan, Zen Master Shanxiu of Luohan (The records of the above four masters are available), Zen Master Qiguo of Jixiang, Zen Master Zhiquan of Wuwei, Zen Master Tong of Huqiu, Zen Master Chang of Xiangshan, Zen Master Yi of Huazang, Zen Master Shouyuan of Guangjiao, Zen Master Yuanzhao of Guangjiao (The records of the above seven masters are not available). Zen Master Ziling of Jiashan had three Dharma heirs: Zen Master Facong of Xifeng, Zen Master Weixian of Doushuai, Zen Master Shan of Cengshan (The records of the above three masters are not available). Zen Master Qingman of Yuanfeng had three Dharma heirs: Zen Master Zongpu of Changxing, Zen Master Zongyan of Xuefeng, Wang Dafu of Weizhou (The records of the above three masters are available). Zen Master Xian of Xiandong had one Dharma heir: Zen Master Daoxian of Mingjiao (Record not available). Zen Master Jue of Jingyin had two Dharma heirs: Zen Master Huilan of Huayan (The record of one master is available), Zen Master Sheng of Yasong (The record of one master is not available). Zen Master Zhi of Dahong had one Dharma heir: Zen Master Shu of Tianzhang (Record available). Zen Master Xuan of Ganlu had one Dharma heir: Bhiksuni Wenzhao of Miaozhan (Record available). Zen Master Ju of Ruiyan had two Dharma heirs: Zen Master Chuyou of Wannian (Record available), Zen Master Yuanrui of Huguo (Record not available). Zen Master Yue of Jingyin had one Dharma heir.

人鼓山體淳禪師(見錄)金山慧禪師法嗣一人報恩覺然禪師(見錄)

續傳燈錄卷第十八目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第十八

大鑒下第十四世

泐潭洪英禪師法嗣

南嶽法輪齊添禪師。僧問。學人上來乞師指示。師曰。汝適來聞鼓聲么。僧云聞。師曰。還我話頭來僧禮拜。師笑曰。令人疑著。又上堂喝一喝曰。師子哮吼。又喝一喝曰。像王顰伸。又喝一喝曰。狂狗逐塊。又喝一喝曰。鰕跳不出鬥。乃曰。此四喝有一喝堪與佛祖為師。明眼衲僧試請揀看。若揀不出大似日中迷路。又上堂良久曰。性靜情逸。乃喝一喝曰。心動神疲。遂顧左右曰。守真志滿。拈拄杖曰。逐物意移。驀召大眾曰。見怪不怪其怪自壞。

泉州慧明云禪師。僧問。般若海中如何為人。師曰。云開銀漢迥。僧云。畢竟又如何。師曰。棒頭見血。問毗婆尸佛早留心直至如今不得妙意旨如何。師曰。丑拙不堪當。僧云。忽然當又作么生。師曰。半錢也不直。僧云。如何即是。師曰。趙州南石橋北。僧禮拜。師擊禪床三下。上堂曰。少室遺風曹溪要旨。黃檗收來臨濟扶起。三關戈甲競頭分。四揀開遮何止此。定宗乘立綱紀。當機驗取廬陵米。更從升合定高低。爭

【現代漢語翻譯】現代漢語譯本人鼓山體淳禪師（見錄），金山慧禪師的法嗣一人：報恩覺然禪師（見錄）。

續傳燈錄卷第十八目錄（終）大正藏第51冊 No. 2077 續傳燈錄

續傳燈錄卷第十八

大鑒下第十四世

泐潭洪英禪師法嗣

南嶽法輪齊添禪師。有僧人問道：『學人前來乞求禪師指示。』禪師說：『你剛才聽到鼓聲了嗎？』僧人說：『聽到了。』禪師說：『還我話頭來。』僧人禮拜。禪師笑著說：『令人疑惑。』又上堂說法，喝一聲說：『獅子吼叫。』又喝一聲說：『象王伸展。』又喝一聲說：『瘋狗追逐土塊。』又喝一聲說：『小蝦跳不出鬥。』於是說：『這四喝中有一喝可以作為佛祖的老師。明眼的衲僧試著揀選看看。如果揀選不出，就像在白天迷路一樣。』又上堂說法，沉默良久說：『性情安靜，心境安逸。』於是喝一聲說：『心念動搖，精神疲憊。』於是看看左右說：『堅守真性，心滿意足。』拿起拄杖說：『追逐外物，心意轉移。』突然召集大眾說：『見到怪異不以為怪，那怪異自然消壞。』

泉州慧明云禪師。有僧人問道：『在般若海中如何為人？』禪師說：『云開銀河顯。』僧人說：『究竟又如何？』禪師說：『棒頭見血。』問：『毗婆尸佛（Vipasyin Buddha，過去七佛之一）早早留心，直到如今還不得妙意，旨意如何？』禪師說：『醜陋笨拙，不堪當。』僧人說：『忽然相應又怎麼樣？』禪師說：『半錢也不值。』僧人說：『如何才是？』禪師說：『趙州南石橋北。』僧人禮拜。禪師敲擊禪床三下。上堂說法：『少室山的遺風，曹溪的要旨。黃檗禪師（Huangbo，唐代禪師）收來，臨濟禪師（Linji，唐代禪師）扶起。三關的戈甲競爭頭角，四揀的開遮何止這些。定立宗乘，樹立綱紀。當機驗證廬陵米。更從升斗衡量高低，爭鬥不休。』

【English Translation】 English version Chan Master Tichun of Rengu Mountain (see records), a Dharma heir of Chan Master Hui of Jinshan: Chan Master Juoran of Baoen (see records).

Continuation of the Transmission of the Lamp, Volume 18, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 18

Fourteenth Generation from Dajian

Dharma Heir of Chan Master Hongying of Letan

Chan Master Qitian of Nanyue Falun. A monk asked: 'This student comes to beg the master for instruction.' The master said: 'Did you hear the sound of the drum just now?' The monk said: 'I heard it.' The master said: 'Return the topic to me.' The monk bowed. The master laughed and said: 'It's perplexing.' He then ascended the Dharma hall and shouted once, saying: 'The lion roars.' He shouted again, saying: 'The elephant king stretches.' He shouted again, saying: 'The mad dog chases after a clod.' He shouted again, saying: 'The shrimp cannot jump out of the bucket.' Then he said: 'Among these four shouts, there is one shout that can be a teacher to the Buddhas and Patriarchs. Clear-eyed monks, try to choose and see. If you cannot choose, it is like getting lost in the daytime.' He then ascended the Dharma hall and remained silent for a long time, saying: 'When nature is still, emotions are at ease.' Then he shouted once, saying: 'When the mind moves, the spirit is weary.' Then he looked to the left and right and said: 'Guarding the truth, the will is fulfilled.' Picking up his staff, he said: 'Pursuing objects, the mind shifts.' Suddenly summoning the assembly, he said: 'Seeing the strange and not being surprised, the strangeness will naturally break down.'

Chan Master Huiming of Quanzhou. A monk asked: 'How does one act in the Prajna Sea?' The master said: 'Clouds part, the Silver River appears.' The monk said: 'What is it ultimately?' The master said: 'Seeing blood at the end of the stick.' Asked: 'Vipasyin Buddha (Vipasyin Buddha, one of the Seven Buddhas of the Past) was mindful early on, but still has not attained the wonderful meaning. What is the intent?' The master said: 'Ugly and clumsy, not fit for the task.' The monk said: 'If suddenly in accord, what then?' The master said: 'Not worth half a penny.' The monk said: 'What is it?' The master said: 'South of Zhaozhou, north of the Stone Bridge.' The monk bowed. The master struck the Zen platform three times. Ascending the Dharma hall, he said: 'The legacy of Shaoshi Mountain, the essence of Caoxi. Huangbo (Huangbo, a Chan master of the Tang Dynasty) received it, Linji (Linji, a Chan master of the Tang Dynasty) supported it. The armor of the three barriers compete for prominence, the opening and closing of the four selections are not limited to these. Establish the school, set up the principles. Verify the rice of Luling at the opportune moment. Further measure the high and low from bushels and pecks, endless strife.'

似備師封白紙。像骨提心暗喜。同風今古播叢林。切忌叩牙驚著齒。又曰。雪峰鱉鼻。溈山水牯。臨濟三關。雲門一普。勸君一一透將來。捉取大雄山下虎。

袁州仰山友恩禪師上堂。以拄杖擊禪床一下曰。佛冷祖令瓦解冰銷。半字滿字千山萬水。衲僧門下草偃風行。然雖如是官不容針私通車馬。有一則奇特因緣舉似大眾。良久曰。達磨九年空面壁。西歸羞見洛陽人。又曰。煙雲開處日月齊明。影落千江光含萬象。頭頭顯煥無非自己家風。物物全彰儘是祖師活計。於斯明得則點頭嚥唾。於此未明且擺臂搖頭。恁么說話大似傍若無人。若有人一個出來咳𠻳一聲。山僧退身三步。

潭州大溈齊恂禪師。僧問。玉兔不懷胎犢牛為什麼卻生兒。師曰。著槽廠去。僧云。牧牛坡下。師曰。莫教落草。僧云。步步踏著。師曰。草里漢。乃曰。頭角未生時薦得。早犯山僧苗稼了也。更待擎頭戴角異類中來生兒養犢。其何以堪。不見仰山云。一回入草去一回把鼻牽。然雖如是不免犯人苗稼。且道如何得不犯。良久曰。鐵牛不吃欄邊草。直上須彌頂上眠。又曰。青山疊疊水茫茫。猿愛巖前果熟香。更有一般堪羨處。誰知別有好思量。

仰山行偉禪師法嗣

襄州谷隱靜顯禪師。僧問。覿面相呈事若何。師曰。清風

【現代漢語翻譯】現代漢語譯本：似備師封白紙：好像已經準備好了師父的封條和白紙（指已經準備好接受師父的指示）。象骨提心暗喜：如同得到象骨一樣內心暗自歡喜（比喻得到珍貴的教誨）。同風今古播叢林：這種風氣從古至今都在叢林中傳播（指這種求法的風氣一直存在）。切忌叩牙驚著齒：切記不要隨便亂動，以免驚動了牙齒（比喻不要輕舉妄動，以免壞了大事）。又曰：雪峰鱉鼻，溈山水牯，臨濟三關，雲門一普：雪峰的鱉鼻，溈山的水牯牛，臨濟的三關，雲門的一普（這些都是禪宗公案，用來啓發學人）。勸君一一透將來：勸你一一參透這些公案。捉取大雄山下虎：才能捉住大雄山下的老虎（比喻證悟）。

袁州仰山友恩禪師上堂。以拄杖擊禪床一下曰：袁州仰山友恩禪師上堂說法，用拄杖敲擊禪床一下說。佛冷祖令瓦解冰銷：佛的教令和祖師的命令，如同瓦解冰銷一樣（比喻佛法威力強大）。半字滿字千山萬水：不管是半個字還是整個字，都蘊含著千山萬水的道理（比喻佛法無處不在）。衲僧門下草偃風行：在衲僧門下，草隨風倒（比喻學人應該順從師父的教導）。然雖如是官不容針私通車馬：即使是這樣，官府不允許針進入，卻允許車輛通行（比喻有些事情表面上不允許，實際上卻可以）。有一則奇特因緣舉似大眾：有一則奇特的因緣說給大家聽。良久曰：達磨九年空面壁，西歸羞見洛陽人：達磨祖師九年面壁，西歸的時候都不好意思見洛陽人（比喻達磨祖師的苦心）。又曰：煙雲開處日月齊明，影落千江光含萬象：煙雲散開，日月同時明亮，影子落在千江，光明包含萬象（比喻開悟之後，一切都變得清晰明瞭）。頭頭顯煥無非自己家風，物物全彰儘是祖師活計：每一件事都顯現著自己的家風，每一件東西都彰顯著祖師的活計（比喻一切都是佛法的體現）。於斯明得則點頭嚥唾，於此未明且擺臂搖頭：如果明白了就點頭，如果還不明白就搖頭。恁么說話大似傍若無人：這樣說話好像旁邊沒有人一樣。若有人一個出來咳𠻳一聲，山僧退身三步：如果有人出來咳嗽一聲，我就退後三步（比喻謙虛謹慎）。

潭州大溈齊恂禪師。僧問：玉兔不懷胎犢牛為什麼卻生兒：玉兔不懷孕，為什麼牛卻能生小牛？師曰：著槽廠去：到牛槽邊去。僧云：牧牛坡下：在牧牛的山坡下。師曰：莫教落草：不要讓它掉到草里。僧云：步步踏著：每一步都踩著。師曰：草里漢：草莽之人。乃曰：頭角未生時薦得，早犯山僧苗稼了也：在牛還沒有長出角的時候就認識它，早就侵犯了我的莊稼了。更待擎頭戴角異類中來生兒養犢，其何以堪：如果等到它長出角，變成異類才來生兒養犢，那怎麼得了？不見仰山云：一回入草去一回把鼻牽：沒看見仰山禪師說，一會兒讓它進入草叢，一會兒又拉著它的鼻子。然雖如是不免犯人苗稼：即使這樣，也難免會侵犯別人的莊稼。且道如何得不犯：那麼，怎樣才能不侵犯呢？良久曰：鐵牛不吃欄邊草，直上須彌頂上眠：鐵牛不吃欄邊的草，直接到須彌山頂上睡覺（比喻超越世俗）。又曰：青山疊疊水茫茫，猿愛巖前果熟香，更有一般堪羨處，誰知別有好思量：青山重疊，水面茫茫，猿猴喜歡巖石前成熟的果實，還有一種值得羨慕的地方，誰知道其中另有美好的思量。

仰山行偉禪師法嗣

襄州谷隱靜顯禪師。僧問：覿面相呈事若何：直接面對呈現的是什麼？師曰：清風：清風。

【English Translation】 English version: 'Seemingly prepared, the master seals the blank paper.' (Implies readiness to receive the master's instructions). 'The elephant bone heart secretly rejoices.' (Like obtaining an elephant bone, the heart secretly rejoices, a metaphor for receiving precious teachings). 'The same wind spreads through the ancient and modern forests.' (This trend has been passed down in the monasteries from ancient times to the present). 'Strictly avoid knocking your teeth and startling your molars.' (Be careful not to make rash moves, lest you ruin important matters). Again, it is said: 'Xuefeng's turtle nose, Weishan's water buffalo, Linji's three barriers, Yunmen's one universal.' (These are all Zen koans used to enlighten students). 'I advise you to penetrate them one by one.' 'Capture the tiger beneath Great Hero Mountain.' (A metaphor for enlightenment).

Zen Master Youen of Yangshan in Yuanzhou ascended the hall. He struck the Zen platform once with his staff and said: 'The Buddha's cold decree and the ancestral command shatter and melt like ice.' (A metaphor for the powerful effect of the Buddha's teachings). 'Half a word, a full word, thousands of mountains and rivers.' (Whether it's half a word or a whole word, it contains the principles of thousands of mountains and rivers, a metaphor for the omnipresence of the Dharma). 'Under the monastic's gate, the grass bends and the wind passes.' (Under the monastic's gate, the grass bends with the wind, a metaphor for students following the master's guidance). 'Even so, the government does not allow a needle but allows carriages to pass.' (Even so, the government does not allow a needle but allows carriages to pass, a metaphor for things that are seemingly not allowed but are actually possible). 'There is a peculiar karmic condition to present to the assembly.' After a long silence, he said: 'Bodhidharma faced the wall for nine years in vain, and was ashamed to see the people of Luoyang upon returning west.' (A metaphor for Bodhidharma's painstaking efforts). Again, he said: 'When the smoke and clouds clear, the sun and moon shine together, shadows fall on a thousand rivers, and light contains all phenomena.' (When the smoke and clouds clear, the sun and moon shine together, shadows fall on a thousand rivers, and light contains all phenomena, a metaphor for everything becoming clear after enlightenment). 'Every head is brilliantly revealed, nothing other than one's own family style; every object fully manifests, all are the living activities of the ancestral teachers.' (Every head is brilliantly revealed, nothing other than one's own family style; every object fully manifests, all are the living activities of the ancestral teachers, a metaphor for everything being a manifestation of the Dharma). 'If you understand this, nod and swallow; if you do not understand, shake your head and wave your arms.' 'Speaking like this is as if there is no one else around.' 'If someone comes out and coughs, this monk will retreat three steps.' (A metaphor for humility and caution).

Zen Master Qixun of Dawei in Tanzhou. A monk asked: 'The jade rabbit does not conceive, so why does the calf give birth?' The master said: 'Go to the trough.' The monk said: 'Below the herding slope.' The master said: 'Don't let it fall into the grass.' The monk said: 'Stepping on it step by step.' The master said: 'Grass man.' Then he said: 'Recognizing it before the horns grow, you have already violated the monk's crops.' 'If you wait until it grows horns and becomes a different species to give birth to calves, how can it be endured?' 'Haven't you seen Yangshan say: 'One moment it enters the grass, the next moment it pulls the nose.' 'Even so, it is inevitable to violate people's crops.' 'Then how can one avoid violating?' After a long silence, he said: 'The iron ox does not eat the grass by the fence, but sleeps directly on the summit of Mount Sumeru.' (A metaphor for transcending the mundane). Again, he said: 'Green mountains piled upon green mountains, the water vast and boundless, monkeys love the fragrance of ripe fruit before the rocks, and there is another admirable place, who knows there is another good thought.'

Lineage of Zen Master Xingwei of Yangshan

Zen Master Jingxian of Guyin in Xiangzhou. A monk asked: 'What is it when facing each other directly?' The master said: 'Clear wind.'

來不盡。僧云。通上徹下絲毫不納也。師曰。明月照無私。問文彩既彰愿聞舉唱。師曰。巡海夜叉頭戴角。僧云。祇園五葉花開處。不別東君別是春。師曰。重疊關山路。問一鏃破三關即不問。道人相見時如何。師曰。賊身已露。乃曰。三日一風五日一雨。時清道泰歌謠滿路。釋迦掩室謾商量。凈名杜口休更舉。要知極則本根源。識取南莊李鬍子。敢問諸人。只如李鬍子有甚長處會么。今年必定有來年。不如剩種來年粟。又曰。晷運推移日長一線。且道佛法長多少。自曰。九九八十一。諸人還會么。若無人會。山僧為珍重說。偈言。九九八十一。日南長至日。晷運既推移。大家相委悉。非為世諦流佈。且要應時納祐參。又曰。今朝正月五。大眾明看取。火上更加熱。苦中更加苦。堪笑谷隱太無端。空谷巖前流謎語。喝一喝。又曰。語默視瞬皆說。見聞覺知盡聽。香積世界餐香飯悟無生。極樂國中聽風柯悟般若。遂拈拄杖曰。若將耳聽終難曉。眼處聞聲方得知。卓一下。

瑞州黃檗山祇園永泰禪師。隨州人。僧問。如何是祖師西來意。師曰。鐵鑄就。僧擬議。師曰。會么。僧禮拜。師曰。何不早如此。

潭州龍王山善隨禪師。僧問。如何是龍王境。師曰。水晶宮殿。曰如何是龍王如意寶珠。師曰。頂上髻中

【現代漢語翻譯】現代漢語譯本來不盡。僧人問：『通上徹下，絲毫不納是什麼意思？』禪師說：『明月普照，沒有私心。』又問：『文采已經彰顯，希望聽您進一步闡發。』禪師說：『巡海夜叉頭戴角。』僧人說：『祇園精舍五葉花開之處，不用分辨東君，自是春天。』禪師說：『重疊關山路。』問：『一箭射破三關就不問了，道人相見時如何？』禪師說：『賊身已經暴露。』於是說：『三日一風，五日一雨，時世清平，道義昌盛，歌謠傳遍道路。釋迦牟尼(Sakyamuni)掩室，白費力氣地商量；維摩詰(Vimalakirti)閉口，停止進一步闡述。想要知道最究竟的本源，就去認識南莊的李鬍子。』敢問各位，像李鬍子有什麼長處呢？今年必定有來年，不如多播種來年的穀物。』又說：『日影執行，推移變化，白天增長一線。那麼佛法增長了多少呢？』自己回答說：『九九八十一。』各位明白了嗎？如果沒有人明白，老衲為你們鄭重解說。偈語說：『九九八十一，日南長至日。日影執行已經推移，大家都互相告知。』不是爲了世俗的流佈，而是爲了應時納福。又說：『今天正月五，大眾仔細看。火上再加熱，苦中更加苦。可笑谷隱太無端，空谷巖前流謎語。』喝一聲。又說：『語默視瞬都在說法，見聞覺知都在聽法。香積世界吃著香飯，領悟無生；極樂國中聽著風吹樹葉的聲音，領悟般若(Prajna)。』於是拿起拄杖說：『如果用耳朵聽，終究難以明白，從眼睛處聽到聲音，才能得知。』卓杖一下。

瑞州黃檗山祇園永泰禪師，隨州人。僧人問：『如何是祖師西來意？』禪師說：『鐵鑄就。』僧人想要思量。禪師說：『明白了嗎？』僧人禮拜。禪師說：『為什麼不早這樣？』

潭州龍王山善隨禪師。僧人問：『如何是龍王境？』禪師說：『水晶宮殿。』問：『如何是龍王如意寶珠？』禪師說：『頂上髻中。』

【English Translation】 English version 'It never ends.' A monk asked, 'What does it mean that it penetrates above and below, not accepting a single thread?' The Master said, 'The bright moon shines impartially.' He further asked, 'Since the literary talent is already evident, I wish to hear you elaborate further.' The Master said, 'The sea-patrolling Yaksha (Yaksa) wears horns on its head.' The monk said, 'In the Jeta Grove (Jetavana), where five-petaled flowers bloom, one doesn't need to distinguish the Lord of the East; it is naturally spring.' The Master said, 'Layers upon layers of mountain passes.' He asked, 'I won't ask about breaking through three barriers with one arrow; how is it when Daoists meet?' The Master said, 'The thief's body is already exposed.' Then he said, 'Three days of wind, five days of rain; the times are peaceful, the Dao is prosperous, and songs fill the roads. Sakyamuni (Sakyamuni) closing his room is a futile discussion; Vimalakirti (Vimalakirti) keeping silent, stop further elaboration. If you want to know the ultimate source, recognize Li Huzi of Nanzhuang.' I dare to ask everyone, what are the strengths of someone like Li Huzi? This year will surely have next year; it's better to plant more millet for next year.' He also said, 'The movement of the sundial shifts, and the day grows by a thread. Then how much has the Buddha-dharma grown?' He answered himself, 'Nine nines are eighty-one.' Do you all understand? If no one understands, this old monk will explain it solemnly for you. The verse says, 'Nine nines are eighty-one, the day of the winter solstice when the sun is at its southernmost point. The movement of the sundial has already shifted; everyone, inform each other.' It's not for the sake of worldly dissemination, but to receive blessings in accordance with the times.' He also said, 'Today is the fifth day of the first month; everyone, look carefully. Adding heat to fire, adding suffering to suffering. It's laughable that Gu Yin is so unreasonable, flowing riddles before the empty valley rock.' He shouted once. He also said, 'Speech and silence, seeing and blinking, are all speaking the Dharma; seeing, hearing, perceiving, and knowing are all listening to the Dharma. Eating fragrant rice in the Fragrant Accumulation World, awaken to non-birth; listening to the sound of wind blowing through the trees in the Land of Ultimate Bliss, awaken to Prajna (Prajna).' Then he picked up his staff and said, 'If you listen with your ears, it will ultimately be difficult to understand; only by hearing the sound from the eyes can you know.' He struck the staff once.

Chan Master Yongtai of Qiyuan Temple on Huangbo Mountain in Ruizhou was a native of Suizhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Cast in iron.' The monk intended to ponder. The Master said, 'Do you understand?' The monk bowed. The Master said, 'Why not do this sooner?'

Chan Master Shansui of Dragon King Mountain in Tanzhou. A monk asked, 'What is the realm of the Dragon King?' The Master said, 'A crystal palace.' He asked, 'What is the Dragon King's wish-fulfilling jewel?' The Master said, 'In the topknot on his head.'

。僧禮拜。師曰。莫道不如意好。

廬山慧日明禪師上堂。不用心求唯須息見。三祖大師雖然迴避金鉤。殊不知已吞紅線。慧日又且不然。不用求真並息見。倒騎牛兮入佛殿。牧笛一聲天地寬。稽首瞿曇真個黃面。

百丈元肅禪師法嗣

袁州仰山清蕳禪師。僧問。優缽曇華今日現。愿將花蕊接迷情。師曰。但得雪消去。自然春到來。僧云。一聞千悟立證圓通也。師曰。心不負人面無慚色。問二十年來方外客。今朝出世事何如。師曰。雲從龍風從虎。僧云。萬丈白雲藏不得。一輪明月耀青天。師曰。行到水窮處坐看云起時。問集云峰下分明事。請師分付四藤條。師曰。趙州八十方行腳。僧云。得恁么不知時節。師曰。行到南泉即便休。乃曰。乍臨勝席實慰靈襟。昔日聞說千端。不如一日得到。僧歸山舍人返郡城。事有遷移理無改易。何也。湘水直連秀水。出山還入一山。動靜去來豈妨湛寂。郡峰列岫常露自己家風。夾道青松直透長安大路。煙雲橫野殿閣凌空。不移跬步之間。頓入華藏世界。入則不無。還見善財么。遂垂下一足曰。久參上士已自知歸。乍到禪人不妨立地一時構取。又曰。新律才分霞光報曉。天色慾暖還冷。氣候似冬忽春。蓋鴻蒙之象初升。乃嚴凝之寒未退。時須頃刻已屬東君。勿此為

【現代漢語翻譯】僧人禮拜。禪師說：『不要說不如意好。』（意指不要執著于順境或逆境，好與不好都是相對的。）

廬山慧日明禪師上堂開示：『不用刻意用心去求，只需要停止主觀的見解。』雖然三祖大師爲了躲避世俗的牽絆而隱退，卻不知早已被紅塵所牽連。慧日禪師則不然，既不追求真理，也不停止見解。倒騎著牛進入佛殿，牧童的笛聲悠揚，天地廣闊無垠。向瞿曇（釋迦牟尼佛的別稱）稽首，他真是個黃面之人。（意指不執著于外在形式，迴歸自然本性。）

百丈元肅禪師的法嗣

袁州仰山清蕳禪師。有僧人問：『優缽曇花（一種稀有的花）今日顯現，愿用花蕊來接引迷惑的情感。』禪師說：『只要冰雪消融，春天自然會到來。』（意指只要消除內心的迷惑，智慧自然會顯現。）僧人說：『一聽聞便能千悟，立即證得圓滿通達。』禪師說：『心不虧欠於人，面色自然沒有慚愧。』問：『二十年來，作為方外之人，今天出世，情況如何？』禪師說：『云隨龍，風隨虎。』（意指事物之間存在著自然的聯繫。）僧人說：『萬丈白雲無法遮蔽，一輪明月照耀青天。』禪師說：『走到水的盡頭，就坐下來觀看云的升起。』（意指順其自然，隨遇而安。）問：『集云峰下的分明之事，請禪師傳授四藤條。』禪師說：『趙州禪師八十歲才開始四處行腳。』僧人說：『這樣豈不是不知時節？』禪師說：『走到南泉禪師那裡就停止了。』於是說：『初次來到勝地，實在感到欣慰。過去聽說千遍，不如親自到此一日。僧人返回山舍，官人返回郡城，事物有所遷移，道理卻沒有改變。』為什麼呢？湘水直接連線著秀水，出山又進入另一座山。動靜去來，豈能妨礙湛然寂靜？郡峰和山巒常常顯露出自己的家風，夾道的青松直通長安大道。煙雲橫貫原野，殿閣高聳入雲。不用移動腳步，就能進入華藏世界。進入其中並非一無所有，還見到善財童子了嗎？』於是垂下一隻腳說：『久參的上士已經知道歸宿，初到的禪人不妨立即在此構築。』又說：『新律才分，霞光報告黎明。天氣乍暖還寒，氣候似冬忽春。這是鴻蒙初開的景象，也是嚴寒尚未退去的時刻。時間很快就屬於東君（春神），不要把這當作……』

【English Translation】 The monk prostrated. The Master said, 'Don't say that things not going as desired is good.' (Meaning: Don't be attached to favorable or unfavorable circumstances; good and bad are relative.)

Zen Master Huiri Ming of Mount Lu lectured: 'There's no need to seek with the mind; just cease views.' Although Great Master Sanzhao retreated to avoid worldly entanglements, he didn't realize he had already swallowed the red thread. Huiri is not like that. He neither seeks truth nor ceases views. Riding the ox backward into the Buddha hall, the sound of the flute is vast, and the heavens and earth are wide. Bowing to Gautama (another name for Shakyamuni Buddha), he is truly a yellow-faced man. (Meaning: Don't be attached to external forms; return to natural nature.)

Successor of Zen Master Yuan Su of Baizhang

Zen Master Yangshan Qingjian of Yuanzhou. A monk asked, 'The Udumbara flower (a rare flower) appears today; I wish to use the stamen to receive deluded emotions.' The Master said, 'Only when the snow melts will spring naturally arrive.' (Meaning: Only when inner confusion is eliminated will wisdom naturally appear.) The monk said, 'Upon hearing, one can understand a thousand things and immediately attain perfect understanding.' The Master said, 'If the heart does not fail people, the face will naturally have no shame.' Asked, 'For twenty years, as a person outside the world, what is the situation like today upon entering the world?' The Master said, 'Clouds follow the dragon, wind follows the tiger.' (Meaning: There is a natural connection between things.) The monk said, 'Ten thousand feet of white clouds cannot cover it; a round bright moon shines in the blue sky.' The Master said, 'Walk to the end of the water, then sit down and watch the clouds rise.' (Meaning: Go with the flow and be content with your situation.) Asked, 'The clear matter under Jiyun Peak, please Master impart the four rattan strips.' The Master said, 'Zen Master Zhaozhou only began traveling at the age of eighty.' The monk said, 'Isn't that not knowing the season?' The Master said, 'Stop when you reach Zen Master Nanquan.' Then he said, 'Coming to this sacred place for the first time, I am truly comforted. Hearing it a thousand times in the past is not as good as being here for one day. The monk returns to the mountain hermitage, and the official returns to the prefectural city. Things have changed, but the principle has not changed.' Why? The Xiang River is directly connected to the Xiu River, and leaving the mountain, one enters another mountain. How can movement and stillness, coming and going, hinder serene stillness? The prefectural peaks and mountains often reveal their own family style, and the green pines along the road lead directly to Chang'an Avenue. Smoke and clouds stretch across the fields, and the palaces soar into the sky. Without moving a step, one can enter the Avatamsaka world. Entering it is not without something; have you seen Sudhana? ' Then he lowered one foot and said, 'The long-practicing upper scholars already know where to return, and the newly arrived Zen practitioners may as well build here immediately.' He also said, 'The new laws are just being divided, and the rosy clouds report dawn. The weather is warm and cold, and the climate is like winter and spring. This is the scene of the beginning of chaos, and it is also the moment when the severe cold has not yet receded. Time will soon belong to Dongjun (the god of spring), don't take this as...'

勞共稱得歲。剛有一人不在斯限。天地無由蓋載。寒暑豈得推遷。日月莫諧照臨。陰陽卒難變易。若教此人受歲。終是不甘。時節到來又爭諱得。且道受歲人與不受歲人。兩家相見如何作賀。良久曰。寒隨一夜去春逐五更來。

瑞州百丈維古禪師。上堂大眾集定。拈拄杖示眾曰。多虛不如少實。卓一下便起。

嘉定府月珠神鑒禪師。僧請筆師語要。師曰。達磨西來單傳心印。曹溪六祖不識一字。今日諸方出世語句如山重增繩索。乃拍禪床曰。於斯薦得猶是鈍根。若也未然。白雲深處從君臥。切忌寒猿中夜啼。

黃檗惟勝禪師法嗣

成都府昭覺純白禪師。梓州飛烏人姓支氏。父謙聞法于松山道者。以死生為戲。白衣梵行緇俗無出其右者。嘗云。吾根鈍不得入圓頓。愿有子續佛慧命足矣。師少聞父誨。諦聽沉思有如夙習。一日躍過溪忽有省不覺失笑。送往依峨眉山華嚴寺落髮受具。父子相與遍歷成都講肆。通性相宗經論。去之南遊首謁澧州太平俊禪師。俊大奇之。謂真吾法子也。付以十三條說法大衣。師遜卻之。后詣黃檗山禮真覺勝禪師親近歲余。未始一顧師奉事益勤。勝一日忽抬眸視之。師咄曰。這老漢把不定作么。勝大笑乃為印證心地。元豐末宗室南康郡王。自黃檗邀勝詣輦下。師侍行。未

幾會太學生上書訟博士者。語連勝有旨放歸蜀。門人星散。獨師負巾缽以從。會成都府帥奏改昭覺為十方。問真覺誰可住持。真覺以師應請。師既領院遵南方規範一變律居。上堂示眾有曰。不超性海是理事縛。不透聲輪是語言縛。於是蜀之凈侶靡然向風。經肆講席為之一空。朝散郎馮敢。奉議郎段玘。天臺山隱者宋放。唐安文士相里昱。皆摳衣執弟子禮。元祐末峨眉白水僧正闕。丞相蔡京時帥成都。命師住。師不樂遂並昭覺辭之。蔡察其誠復請歸舊剎。益建立綱宗孤硬峭整。大為同輩所嫉謗讟盈路。師不䘏也久而自定。師示疾以頌付小師宗顯曰。風高月冷。水遠天長。出門無影。四面八方。怡然而寂。俗壽五十九。坐三十四夏。小師得法出世者曰宗顯宗化。嗣法者曰劍州元封常照邛州鐵像子嵩。師于昭覺為第一代。塔至今存焉。

廬陵隆慶慶間禪師法嗣

潭州安化聞一禪師。僧問。意旨不到處特地好商量。未審是什麼人境界。師曰。張三李四。僧云。木人把板雲中拍。石女𠾑笙水底吹。師曰。亂走作什麼。僧云。也要和尚識得。師曰。西天此土。上堂曰。拈花微笑虛勞力。立雪齊腰枉用功。爭似老盧無用處。卻傳衣缽振真風。大眾且道。那個是老盧傳底衣缽。莫是大庾嶺頭提不起底么。且莫錯認定盤星。

【現代漢語翻譯】現代漢語譯本：幾位太學生上書彈劾真覺寺的博士。因為連勝的緣故，朝廷下旨讓他返回蜀地。門人四處離散，只有他的老師揹著行囊跟隨他。適逢成都府的官員上奏請求將昭覺寺改為十方叢林，詢問真覺寺誰可以擔任住持。真覺寺推薦了這位禪師。禪師接任住持后，遵循南方叢林的規範，改變了過去律宗的習俗。上堂說法時，禪師開示大眾說：『不超越自性之海，就會被事和理所束縛；不透徹聲音的輪轉，就會被語言所束縛。』於是，蜀地的清凈僧侶都紛紛歸向他，講經說法的地方都空無一人。朝散郎馮敢、奉議郎段玘、天臺山的隱士宋放、唐安的文人相里昱，都整理衣襟，以弟子之禮拜見禪師。元祐末年，峨眉山白水寺的僧正職位空缺，當時擔任成都長官的丞相蔡京，命令禪師去擔任。禪師不樂意，於是連同昭覺寺的住持一併辭去。蔡京察覺到禪師的誠意，又請他回到原來的寺廟。禪師更加確立了寺院的綱領，使其孤立、剛硬、峭拔、整肅，因此被同輩嫉妒，誹謗之聲充斥道路。禪師不顧惜這些，時間久了，自然就平息了。禪師示現疾病，寫了一首偈頌交給小弟子宗顯說：『風高月冷，水遠天長，出門無影，四面八方。』然後安詳地圓寂了。世俗年齡五十九歲，僧臘三十四夏。小弟子中，得法而出世弘法的有宗顯、宗化。嗣法的有劍州元封、常照，邛州鐵像子嵩。禪師是昭覺寺的第一代住持。他的塔至今仍然存在。

廬陵隆慶慶間禪師的法嗣

潭州安化聞一禪師。有僧人問道：『意旨達不到的地方，特別適合商量。不知道這是什麼人的境界？』禪師說：『張三李四。』僧人說：『木人拿著拍板在雲中敲打，石女吹著笙在水底演奏。』禪師說：『胡亂走動做什麼？』僧人說：『也要和尚您能識得。』禪師說：『西天此土。』上堂說法時，禪師說：『拈花微笑，虛勞力氣；立雪齊腰，枉費功夫。哪裡比得上老盧的無用之處，卻能傳衣缽，振興真風。』大眾，且說說，哪個是老盧傳的衣缽？莫非是大庾嶺頭上提不起來的那個嗎？且莫錯誤地認定盤星（比喻標準）。

【English Translation】 English version: Several imperial college students submitted a memorial impeaching the Zhenjue Monastery's erudite monk. Due to Lian Sheng's situation, the court ordered his return to Sichuan. His disciples scattered, with only his teacher following him with his alms bowl and robe. It happened that the Chengdu prefect submitted a memorial requesting the conversion of Zhaojue Monastery (Zhaojue Si, a Buddhist temple) into a public monastery (shifang conglin, a type of Buddhist monastery open to monks from all regions), asking who could be the abbot of Zhenjue Monastery (Zhenjue Si, a Buddhist temple). Zhenjue Monastery recommended this Chan master. After the Chan master took over as abbot, he followed the southern monastery's regulations, changing the past customs of the Vinaya school. During an assembly, the Chan master instructed the public, saying: 'Not transcending the sea of self-nature (xinghai, the inherent nature of all beings) is to be bound by phenomena and principle; not penetrating the wheel of sound (shenglun, the cycle of sound and hearing) is to be bound by language.' Thereupon, the pure monks of Sichuan all turned towards him, and the places for lecturing on scriptures became empty. Chao San Lang (a court title) Feng Gan, Feng Yi Lang (a court title) Duan Qi, the recluse of Mount Tiantai (Tiantai Shan, a mountain in Zhejiang province) Song Fang, and the scholar of Tang'an Xiangli Yu, all adjusted their robes and paid their respects as disciples. At the end of the Yuanyou era, the position of Sangha Chief (sengzheng, a high-ranking monastic official) of Baishui Monastery (Baishui Si, a Buddhist temple) on Mount Emei (Emei Shan, a mountain in Sichuan province) was vacant. At that time, Chancellor Cai Jing, who was the commander of Chengdu, ordered the Chan master to take the position. The Chan master was unwilling, so he resigned from both Zhaojue Monastery and the position. Cai Jing perceived the Chan master's sincerity and requested him to return to the original temple. The Chan master further established the monastery's principles, making it solitary, firm, steep, and orderly, which caused jealousy among his peers, and slander filled the roads. The Chan master did not care about these, and after a long time, they naturally subsided. The Chan master showed signs of illness and gave a verse to his young disciple Zong Xian, saying: 'The wind is high, the moon is cold, the water is far, the sky is long, going out without a shadow, in all directions.' Then he passed away peacefully. His secular age was fifty-nine, and his monastic age was thirty-four years. Among the young disciples, those who attained the Dharma and went out into the world to propagate it were Zong Xian and Zong Hua. Those who inherited the Dharma were Yuan Feng of Jianzhou, Chang Zhao, and Zi Song of Tiexiang in Qiongzhou. The Chan master was the first abbot of Zhaojue Monastery. His pagoda still exists today.

The Dharma successor of Chan Master Longqing Qingjian of Luling

Chan Master Wenyi of Anhua in Tanzhou. A monk asked: 'Where the meaning cannot reach, it is especially good to discuss. I wonder, what kind of person's realm is this?' The Chan master said: 'Zhang San, Li Si (common names, representing ordinary people).' The monk said: 'A wooden man holds a clapper and strikes it in the clouds, a stone woman plays the sheng (a Chinese mouth organ) at the bottom of the water.' The Chan master said: 'What are you doing, running around randomly?' The monk said: 'I also want the abbot to recognize it.' The Chan master said: 'The Western Heaven, this land.' During an assembly, the Chan master said: 'Plucking a flower and smiling is a waste of effort; standing in the snow up to the waist is a futile effort. How can it compare to the uselessness of old Lu, yet he transmitted the robe and bowl, and revitalized the true wind?' Everyone, tell me, which is the robe and bowl transmitted by old Lu? Could it be the one that cannot be lifted on Dayu Ridge (Dayu Ling, a mountain pass)? Don't mistakenly identify the lodestar (a metaphor for the standard).

以拂子擊禪床下坐。

云蓋守智禪師法嗣

福州寶壽最樂禪師。古田人也。上堂。諸佛不真實說法度群生。菩薩有智慧見性不分明。白雲無心意灑為世間雨。大地不含情能長諸草木。若也會得猶存知解。若也不會墮在無記。去此二途如何即是。海闊難藏月。山深分外寒。

安吉州道場法如禪師。衢州徐氏子。參云蓋悟汾陽十智同真話。尋常多說十智同真。故叢林號為如十同也。水庵圓極皆依之。圓極嘗贊之曰。生鐵面皮難湊泊。等閑舉步動乾坤。戲拈十智同真話。不負黃龍嫡骨孫。上堂。知見立知即無明本。知見無見斯即涅槃。無漏真凈。云何是中更容他物。釋迦老子和身放倒。後代兒孫如何接續。要會么。通玄不是人間世。滿目青山何處尋。

紹興府石佛慧明解空禪師。僧問。如何是寶相境。師曰。三生鑿成。曰如何是境中人。師曰。一佛二菩薩。

上藍順禪師法嗣

參政蘇轍居士字子由。元豐三年以睢陽從事。左遷瑞州搉管之任。是時洪州上藍順禪師與其父文安先生有契。因往訪焉相得歡甚。公咨以心法。順示搐鼻因緣。已而有省。作偈呈曰。中年聞道覺前非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯

【現代漢語翻譯】現代漢語譯本（禪師）用拂子敲擊禪床，然後坐下。

云蓋守智禪師的法嗣

福州寶壽最樂禪師，是古田人。上堂說法：『諸佛不以真實的言語說法來度化眾生，菩薩雖有智慧，但見性卻不分明。白雲沒有心意，卻灑下雨水滋潤世間；大地沒有情感，卻能生長各種草木。』如果能夠領會，就還存在知解；如果不能領會，就會墮入無記（一種不思善惡的狀態）。離開這兩種途徑，又該如何是好呢？大海廣闊難以藏住月亮，山林深邃格外寒冷。

安吉州道場法如禪師，是衢州徐氏之子。參學云蓋禪師，領悟了汾陽善昭的『十智同真』之說。他平時經常講『十智同真』，所以叢林中稱他為『如十同』。水庵和圓極都依止於他。圓極曾經讚揚他說：『生鐵面皮難以湊近，隨意舉步就能撼動乾坤。戲謔地拈出「十智同真」的話頭，不愧是黃龍慧南的嫡系子孫。』上堂說法：『知見上立知，就是無明的根本；知見上無見，就是涅槃。』無漏真凈，其中怎麼能容納其他東西呢？釋迦老子（指佛陀）和身放倒，後代的子孫如何接續？想要領會嗎？通玄不是人間世，滿眼青山在哪裡尋找？

紹興府石佛慧明解空禪師。有僧人問：『什麼是寶相境？』禪師說：『三生鑿成。』僧人問：『什麼是境中人？』禪師說：『一佛二菩薩。』

上藍順禪師的法嗣

參政蘇轍居士，字子由。元豐三年，以睢陽從事的身份，被貶官到瑞州擔任搉管的職務。當時，洪州上藍順禪師與他的父親蘇文安先生有交情，因此前往拜訪，彼此相處非常愉快。蘇轍向順禪師請教心法，順禪師以『搐鼻』（抽動鼻子）的因緣來開示他，蘇轍因此有所領悟，作偈呈給順禪師說：『中年才聞佛道，才發覺以前的錯誤，偶然相遇老順禪師。通過抽動鼻子直接參悟真面目，掉頭不再接受其他的鉗錘。枯藤破衲對您來說算什麼事呢？白酒青鹽對我來說又算什麼呢？慚愧啊，東軒的殘月升起，（只能用）一杯（薄酒）來表達我的心意。』

【English Translation】 English version (The Chan master) struck the Zen bed with a whisk and then sat down.

Successor of Chan Master Yun'gai Shouzhi

Chan Master Zuile of Baoshou Temple in Fuzhou was a native of Gutian. He ascended the hall and said: 'The Buddhas do not use truthful teachings to liberate sentient beings. Bodhisattvas have wisdom, but their seeing of the nature is not clear. White clouds have no intention, yet they sprinkle rain on the world. The great earth has no emotion, yet it can grow all kinds of plants and trees.' If you can understand, you still have intellectual understanding. If you cannot understand, you will fall into a state of non-recollection (a state of neither good nor evil). Leaving these two paths, what is it? The vast sea is difficult to hide the moon, and the deep mountains are especially cold.

Chan Master Faru of Daochang Temple in Anji Prefecture was the son of the Xu family of Quzhou. He studied with Chan Master Yun'gai and realized Fenyang Shanzhao's 'Ten Wisdoms Identical to Truth.' He often spoke of 'Ten Wisdoms Identical to Truth,' so the monastic community called him 'Ru Shi Tong' (Like Ten Identical). Shui'an and Yuanji both relied on him. Yuanji once praised him, saying: 'A face of wrought iron is difficult to approach, casually taking a step can shake the universe. Playfully picking up the topic of "Ten Wisdoms Identical to Truth," he is worthy of being a direct descendant of Huanglong Huinan.' Ascending the hall, he said: 'To establish knowledge on knowledge is the root of ignorance; to have no seeing in seeing is Nirvana.' Unstained and truly pure, how can it accommodate other things? Shakyamuni Buddha and his body are laid down; how will future generations continue? Do you want to understand? Penetrating the mysterious is not the human world; where can you find the green mountains that fill your eyes?

Chan Master Huiming of Stone Buddha in Shaoxing Prefecture, who understood emptiness. A monk asked: 'What is the realm of the precious image (Baoxiang Jing)?' The master said: 'Carved over three lifetimes.' The monk asked: 'What are the people in the realm?' The master said: 'One Buddha and two Bodhisattvas.'

Successor of Chan Master Shanglan Shun

Layman Su Zhe, styled Ziyou, was a Participating Councilor. In the third year of Yuanfeng, as an official in Suiyang, he was demoted to the position of 'Quanguan' in Ruizhou. At that time, Chan Master Shun of Shanglan Temple in Hongzhou had a close relationship with his father, Su Wen'an, so he went to visit him, and they got along very happily. Su Zhe asked Chan Master Shun about the mind-dharma, and Chan Master Shun enlightened him with the 'twitching nose' (Chubi) cause and condition. Su Zhe then had some realization and presented a verse to Chan Master Shun, saying: 'In middle age, I heard the Dharma and realized my past mistakes, encountering the old Master Shun by chance. Directly contemplating the true face through twitching the nose, I turn my head and do not accept other tongs and hammers. What are withered vines and tattered robes to you? Who am I with white wine and green salt? I am ashamed that the crescent moon rises over the East Pavilion, (I can only use) a cup (of thin wine) to express my heart.'

甘露滑如飴。

本覺守一禪師法嗣

福州越峰粹圭妙覺禪師。本郡林氏子。僧問。如何是祖師西來意。師曰。瘦田損種。曰未審如何領會。師曰。刈禾鐮子曲如鉤。問機關不到時如何。師曰。抱甕灌園。曰此猶是機關邊事。師曰。須要雨淋頭。

福州壽山本明禪師。開堂日僧問。李相當年參藥嶠。云在青天水在瓶。府帥請師匡上席。未知祖意若為明。師曰。今古應無墜分明在目前。云將謂壽山無透路。元來方外有知音。師曰。今之古之一句作么生道得。云伯牙與子期不如閑相識。師曰又被風吹別調中。問如何是壽山境。師曰。三山長在目一徑是杉松。云如何是境中人。師曰。閑持楖𣗖木笑問往來人。問云。向上宗乘事若何。師曰。龍吟霧起虎嘯風生。問知師久蘊吹毛劍。作么生是吹毛劍。師曰。清風八面。雲中下之機如何曉解。師曰。切忌當鋒。云恁么則今日用去也。師曰。快便難逢。乃曰。過去諸佛已過去。未來諸佛猶未來。正當空卻之際佛法委在何人。若也一念迴光返照。十世古今不離於當念。豈有前後去來之際。直饒諸聖出興如恒河沙數。未有一個半個當頭指出。是以釋迦老子四十九年說不盡。三乘十二分教又是黃葉止啼之說。洎乎靈山會上。不得已而拈花示眾。迦葉破顏微笑。便道。吾有

【現代漢語翻譯】現代漢語譯本：甘露滑潤如飴糖。

本覺守一禪師的法嗣

福州越峰粹圭妙覺禪師，是本郡林氏之子。有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，即禪宗的根本宗旨）？』禪師說：『瘦瘠的田地不宜播種。』僧人說：『不知如何領會？』禪師說：『收割稻禾的鐮刀彎曲如鉤。』問：『機關（Mechanism，指思維、手段）不起作用時如何？』禪師說：『抱著水甕澆灌園圃。』說：『這仍然是機關邊的事情。』禪師說：『必須要雨水淋頭。』

福州壽山本明禪師。開堂日，有僧人問：『李相當年參訪藥嶠禪師，藥嶠禪師說「云在青天水在瓶」。如今府帥請禪師您來主持法席，不知祖師的意旨將如何闡明？』禪師說：『自古至今，祖師的意旨都未曾墜落，分明就在眼前。』僧人說：『我本以為壽山禪師沒有透徹的見地，原來方外之人也有知音。』禪師說：『「今之古之」這句話，你如何說得？』僧人說：『伯牙與子期，不如彼此閒適地相識。』禪師說：『又被風吹到別的曲調中去了。』問：『如何是壽山境？』禪師說：『三山長久地映入眼簾，一條小路都是杉樹和松樹。』說：『如何是境中人？』禪師說：『悠閒地拄著楖𣗖木杖，笑著詢問來往的人。』問：『向上宗乘（The highest teaching of Zen Buddhism）的事如何？』禪師說：『龍吟則霧氣升騰，虎嘯則狂風驟起。』問：『知道禪師您長久以來蘊藏著吹毛劍（A sword that can cut hair，比喻鋒利的智慧），什麼是吹毛劍？』禪師說：『清風吹拂八面。』說：『中下之機（Those of mediocre or inferior capacity）如何理解？』禪師說：『切忌正面交鋒。』說：『如此說來，今日就用它了。』禪師說：『快利方便難以遇到。』於是說：『過去的諸佛已經過去，未來的諸佛尚未到來，正當空無所有的時刻，佛法究竟在誰那裡？如果能夠一念迴光返照，十世古今都不離於當下這一念。哪裡有什麼前後去來之際？即使諸聖出現如恒河沙數，也沒有一個半個能夠當頭指出。因此，釋迦老子四十九年也說不盡，三乘十二分教（The Three Vehicles and Twelve Divisions of the Teachings，佛教的各種教義）又是用黃葉來哄小孩止啼的說法。到了靈山會上，不得已才拈花示眾，迦葉（Mahākāśyapa）破顏微笑，便說：「我有』

【English Translation】 English version: The nectar is smooth like candy.

Disciple of Zen Master Benjue Shouyi

Zen Master Miaojue Cuigui of Yuefeng in Fuzhou, was a son of the Lin family in this prefecture. A monk asked: 'What is the meaning of Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said: 'Barren fields are not suitable for sowing seeds.' The monk said: 'I don't know how to understand.' The Master said: 'The sickle for harvesting rice is curved like a hook.' Asked: 'What if the mechanism (機關) doesn't work?' The Master said: 'Carrying a water jug to irrigate the garden.' Said: 'This is still a matter on the edge of the mechanism.' The Master said: 'It is necessary to have rain pouring on your head.'

Zen Master Benming of Shoushan in Fuzhou. On the day of opening the hall, a monk asked: 'When Minister Li visited Zen Master Yaoqiao in those years, Zen Master Yaoqiao said, 'Clouds are in the blue sky, and water is in the bottle.' Now the prefectural governor invites you, Master, to preside over the Dharma seat. I wonder how the Patriarch's intention will be clarified?' The Master said: 'From ancient times to the present, the Patriarch's intention has never fallen, and it is clearly in front of you.' The monk said: 'I thought Zen Master Shoushan had no thorough insight, but it turns out that there are also confidants outside the world.' The Master said: 'How can you say the phrase 'now and ancient'?' The monk said: 'Bo Ya and Ziqi are not as good as knowing each other leisurely.' The Master said: 'It has been blown into another tune by the wind again.' Asked: 'What is the realm of Shoushan?' The Master said: 'The three mountains are always in sight, and a path is full of fir and pine trees.' Said: 'What is the person in the realm?' The Master said: 'Leisurely holding a 楖𣗖 wooden staff, smiling and asking passers-by.' Asked: 'What about the matter of the upward sect (向上宗乘)?' The Master said: 'When the dragon roars, the mist rises; when the tiger howls, the wind rises.' Asked: 'Knowing that you, Master, have long possessed a hair-splitting sword (吹毛劍), what is the hair-splitting sword?' The Master said: 'The clear wind blows in all directions.' Said: 'How can those of mediocre or inferior capacity (中下之機) understand?' The Master said: 'Avoid direct confrontation.' Said: 'In that case, I will use it today.' The Master said: 'Quickness and convenience are hard to come by.' Then he said: 'The Buddhas of the past have already passed, and the Buddhas of the future have not yet arrived. At the moment of emptiness, where exactly is the Dharma?' If one can turn the light inward in a single thought, the ten ages of past and present are inseparable from this present moment. Where is there any past or future? Even if the sages appear like the sands of the Ganges, not even one and a half can point it out directly. Therefore, Shakyamuni Buddha could not finish speaking in forty-nine years, and the Three Vehicles and Twelve Divisions of the Teachings (三乘十二分教) are just like using yellow leaves to stop a child from crying. At the assembly on Vulture Peak, he had no choice but to hold up a flower to show the crowd, and Mahākāśyapa (迦葉) smiled broadly and said: 'I have'

正法眼藏分付摩訶大迦葉。自此之後翻成途轍。西天此土遞相傳授。如以印印心。心以印印定。實無一法與人。直指當人分上。真機絕朕包千古以無窮。大智沖虛亙十方而無盡。法界豈從他得。圓光不離目前。舉足下足無非真實道場。一卷一舒豈離繁興大用。草木叢林皆現色身三昧。山河大地盡轉根本法輪。若能如是方解報佛深恩。上資皇圖永固。珍重。又上堂曰。四面青山列畫屏。誰知身世與云平。松風水月淡相對。別占壺中一片清。所以白雲影里古佛巖前。青松翠柏盡彰古佛之家風。杰閣雄樓何異天宮之世界。既到這裡不用彈指樓閣門開。說甚天臺與南嶽。為什麼如此。壽岳凌霄漢紅塵不到關。

臺州天臺如庵主。久依法真。因看雲門東山水上行語。發明己見。師隱故山。猿鹿為伍。郡守聞其風。遣使逼令住持。師作偈曰。三十年來住此山。郡符何事到林間。休將鎖鎖塵寰事。換我一生閑又閑。遂焚其廬竟不知所止。

平江府西竺寺尼法海禪師。寶文呂嘉之姑也。首參法雲秀和尚。后領旨於法真言下。諸名儒屢挽應世。堅不從。殂日說偈曰。霜天雲霧結。山月冷涵輝。夜接故鄉信。曉行人不知。屆明坐脫。

乾明覺禪師法嗣

岳州平江長慶應圓禪師上堂。寒氣將殘春日到。無索泥牛皆𨁝

【現代漢語翻譯】現代漢語譯本：正法眼藏（Dharma Eye Treasury）咐囑摩訶迦葉（Mahākāśyapa）。自此之後，（正法眼藏）翻轉成為途徑和車轍。西天（印度）和此土（中國）互相傳遞授予。如同用印章印在心上，心用印章來確定。實際上沒有一法可以給予他人，直接指示當人自身所具有的。真正的機鋒超越一切跡象，包容千古而無窮盡。大智慧空明虛寂，橫亙十方而無邊無際。法界難道是從別處得到的嗎？圓滿的光明不離眼前。舉足下足，無非是真實的道場。一卷一舒，豈能離開繁複興盛的大用。草木叢林都顯現色身三昧（corporeal Samadhi）。山河大地都轉動根本法輪（fundamental Dharma wheel）。如果能夠這樣，才能理解報答佛的深恩。上可輔助皇圖永遠穩固。珍重。

又上堂說：四面青山排列如畫屏，誰知自身處境與白雲一樣平靜。松風水月，清淡地相互照應，另外佔據壺中一片清凈。因此，在白雲的影子里，古佛巖前，青松翠柏都彰顯古佛的家風。高大的樓閣，與天宮的世界有什麼不同？既然到了這裡，不用彈指，樓閣的門自然打開。說什麼天臺山與南嶽衡山？為什麼會這樣？因為衡山高聳入雲霄，紅塵俗世無法到達。

臺州天臺山的如庵主，長期依止法真禪師。因為看到雲門文偃禪師『東山水上行』的語句，發明了自己的見解。禪師隱居在故鄉的山中，與猿猴麋鹿為伴。郡守聽說了他的風範，派遣使者強迫他出來主持寺院。禪師作偈說：『三十年來住此山，郡符何事到林間。休將鎖鎖塵寰事，換我一生閑又閑。』於是焚燒了自己的住所，最終不知去向。

平江府西竺寺的尼姑法海禪師，是寶文呂嘉之的姑姑。最初參訪法雲秀和尚，後來在法真禪師的言語下領悟了宗旨。許多名儒多次邀請她出來應世，她堅決不答應。臨終時說偈語：『霜天雲霧結，山月冷涵輝。夜接故鄉信，曉行人不知。』到天亮時就坐化圓寂了。

乾明覺禪師的法嗣

岳州平江長慶應圓禪師上堂：寒氣將要消殘，春日就要來到。沒有繩索的泥牛，都互相踐踏。

【English Translation】 English version: The Dharma Eye Treasury was entrusted to Mahākāśyapa (Mahākāśyapa). From then on, it turned into a path and a rut. The Western Heaven (India) and this land (China) transmitted and授授 it to each other. It is like stamping a seal on the heart, and the heart uses the seal to confirm. In reality, there is not a single Dharma to give to others, directly pointing to what the person inherently possesses. The true opportunity transcends all traces, encompassing the past and present without end. Great wisdom is empty and void, spanning the ten directions without limit. Is the Dharma realm obtained from elsewhere? The perfect light is not apart from what is before your eyes. Lifting your feet and placing them down, there is nothing that is not a true Bodhimanda (place of enlightenment). Rolling up and unrolling, how can it be apart from the vast and flourishing great function? The grasses and trees, the forests, all manifest the corporeal Samadhi (corporeal Samadhi). The mountains and rivers, the great earth, all turn the fundamental Dharma wheel (fundamental Dharma wheel). If one can be like this, then one can understand how to repay the Buddha's deep kindness. Above, it can assist the imperial plan to be forever stable. Treasure this.

Again, ascending the hall, he said: 'The green mountains on all sides are arranged like painted screens, who knows that one's own situation is as peaceful as the white clouds. The pine breeze and water moon, serenely reflect each other, separately occupying a pure space in the pot.' Therefore, in the shadow of the white clouds, before the ancient Buddha rock, the green pines and verdant cypresses all manifest the family style of the ancient Buddha. What difference is there between the magnificent pavilions and towers and the world of the heavenly palace? Having arrived here, without snapping your fingers, the doors of the pavilions and towers will naturally open. What is there to say about Tiantai Mountain and Nan Yue Heng Mountain? Why is it like this? Because Heng Mountain soars into the clouds, and the red dust of the mundane world cannot reach it.

Abbot Ru of Tiantai Mountain in Taizhou, long relied on Dharma Master Fazhen. Because he saw Yunmen Wenyan's saying 'East Mountain walks on the water,' he developed his own views. The Chan master lived in seclusion in his hometown mountain, accompanied by monkeys and deer. The prefect heard of his virtue and sent messengers to force him to preside over the monastery. The Chan master composed a verse saying: 'For thirty years I have lived in this mountain, what business does the prefect's warrant have in the forest? Do not use the affairs of the dusty world to chain me, exchange it for my life of leisure and ease.' Thereupon he burned his dwelling and ultimately his whereabouts were unknown.

Chan Master Faha, a nun of Xizhu Temple in Pingjiang Prefecture, was the aunt of Baowen Lü Jia. She initially visited Dharma Master Fayun Xiu, and later understood the principle under the words of Dharma Master Fazhen. Many famous scholars repeatedly invited her to respond to the world, but she firmly refused. On the day of her death, she spoke a verse: 'Frosty sky, clouds and mist gather, the mountain moon coldly contains its radiance. At night, I receive news from my hometown, at dawn, the travelers do not know.' At dawn, she sat in meditation and passed away.

A Dharma descendant of Chan Master Qianming Jue

Chan Master Yingyuan of Changqing in Yuezhou, Pingjiang, ascended the hall: 'The cold air is about to dissipate, and the spring day is about to arrive. The mud oxen without ropes are all trampling each other.'

跳。筑著崑崙鼻孔頭。觸倒須彌成糞掃。牧童兒鞭棄了。懶吹無孔笛。拍手呵呵笑。歸去來兮歸去來。煙霞深處和衣倒。良久曰。切忌睡著。

長蘆信禪師法嗣

臨安府徑山智訥妙空禪師。秀州夏氏子。僧問。牛頭未見四祖時如何。師曰。坐久成勞。曰見后如何。師曰。不妨我東行西行。

東京慧林懷深慈受禪師。壽春府夏氏子。生而祥光現舍。文殊堅禪師遙見疑火也。詰且知師始生。往訪之。師見堅輒笑。母許出家。十四割愛冠祝髮。后四年訪道方外。依凈照于嘉禾資聖。照舉良遂見麻谷因緣問曰。如何是良遂知處。師即洞明。出住資福屨滿戶外。蔣山佛鑒勤禪師行化至。茶退師引巡寮。至千人街坊。鑒問。既是千人街坊。為什麼只有一人。師曰。多虛不如少實。鑒曰。恁么那。師赧然。偶朝延以資福為神霄宮。因棄往蔣山留西庵陣請益。鑒曰。資福知是般事便休。師曰。某實未穩。望和尚不外。鑒舉倩女離魂話。反覆窮之大豁疑礙。呈偈曰。只是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。鑒拊幾曰。這底豈不是活祖師意。未幾被旨住焦山。僧問。如何是佛。師曰。面黃不是真金貼。曰如何是佛向上事。師曰。一箭一蓮花。僧作禮。師彈指三下。問知有道不得時如何。師

【現代漢語翻譯】現代漢語譯本：跳。筑著崑崙（山名，也指代一種宇宙觀）鼻孔頭。觸倒須彌（佛教宇宙觀中的中心山）成糞掃。牧童兒鞭棄了。懶吹無孔笛。拍手呵呵笑。歸去來兮歸去來。煙霞深處和衣倒。良久曰。切忌睡著。

長蘆信禪師法嗣

臨安府徑山智訥妙空禪師。秀州夏氏子。僧問。牛頭（牛頭山，指牛頭宗）未見四祖（指禪宗四祖道信）時如何。師曰。坐久成勞。曰見后如何。師曰。不妨我東行西行。

東京慧林懷深慈受禪師。壽春府夏氏子。生而祥光現舍。文殊堅禪師遙見疑火也。詰且知師始生。往訪之。師見堅輒笑。母許出家。十四割愛冠祝髮。后四年訪道方外。依凈照于嘉禾資聖。照舉良遂見麻谷因緣問曰。如何是良遂知處。師即洞明。出住資福屨滿戶外。蔣山佛鑒勤禪師行化至。茶退師引巡寮。至千人街坊。鑒問。既是千人街坊。為什麼只有一人。師曰。多虛不如少實。鑒曰。恁么那。師赧然。偶朝延以資福為神霄宮。因棄往蔣山留西庵陣請益。鑒曰。資福知是般事便休。師曰。某實未穩。望和尚不外。鑒舉倩女離魂話。反覆窮之大豁疑礙。呈偈曰。只是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。鑒拊幾曰。這底豈不是活祖師意。未幾被旨住焦山。僧問。如何是佛。師曰。面黃不是真金貼。曰如何是佛向上事。師曰。一箭一蓮花。僧作禮。師彈指三下。問知有道不得時如何。師

【English Translation】 English version: Jumping. Building the nostrils on the head of Kunlun (a mountain name, also referring to a cosmology). Knocking down Sumeru (the central mountain in Buddhist cosmology) into a pile of dung. The cowherd has abandoned his whip. Too lazy to play the flute without holes. Clapping hands and laughing heartily. Returning, returning, returning. Falling asleep in the depths of mist and clouds with clothes on. After a long while, saying: 'Be sure not to fall asleep.'

Successor of Chan Master Xin of Changlu

Chan Master Zhinne Miaokong of Jingshan in Lin'an Prefecture, a native of the Xia family in Xiuzhou. A monk asked: 'What was it like when Niutou (Niutou Mountain, referring to the Niutou School) had not yet seen the Fourth Patriarch (referring to the Fourth Chan Patriarch Daoxin)?' The Master said: 'Sitting for too long becomes tiring.' The monk asked: 'What was it like after seeing him?' The Master said: 'It doesn't hinder me from going east or going west.'

Chan Master Cishou Huaixin of Huilin in Tokyo, a native of the Xia family in Shouchun Prefecture. Auspicious light appeared in his house at birth. Chan Master Wenshu Jian saw it from afar and suspected it was fire. Upon inquiring, he learned of the Master's birth and went to visit him. The Master smiled upon seeing Jian. His mother allowed him to leave home. At fourteen, he cut off his hair and became a monk. Four years later, he sought the Way beyond the mundane world, relying on Jingzhao at Zisheng Monastery in Jiahe. Zhao raised the story of Liang Sui's meeting with Magu and asked: 'What is the place where Liang Sui knows?' The Master immediately understood clearly. He went to live at Zifu Monastery, and his shoes filled the doorway. Chan Master Fojian Qin of Jiangshan arrived to propagate the Dharma. After tea, the Master led him on a tour of the monastery, reaching the Thousand-Person Street. Jian asked: 'Since it is the Thousand-Person Street, why is there only one person?' The Master said: 'Better to have a little reality than much emptiness.' Jian said: 'Is that so?' The Master blushed. It happened that the imperial court turned Zifu into the Shenxiao Palace, so he abandoned it and went to Jiangshan, staying at the Western Hermitage to seek instruction. Jian said: 'It would be good if Zifu knew about such things.' The Master said: 'I am not really stable yet. I hope the Abbot will not exclude me.' Jian raised the story of the 'Wandering Soul of Qiannu,' repeatedly exploring it until he greatly resolved his doubts. He presented a verse, saying: 'It's just the old familiar path. Casually mentioning it leads to error. Last night, a gust of wild wind arose, blowing down how many peach blossoms?' Jian struck the table and said: 'Isn't this the intention of a living Patriarch?' Before long, he was ordered to reside at Jiaoshan. A monk asked: 'What is Buddha?' The Master said: 'A yellow face is not a true gold seal.' The monk asked: 'What is the matter beyond Buddha?' The Master said: 'One arrow, one lotus flower.' The monk bowed. The Master snapped his fingers three times. The monk asked: 'What if one knows but cannot speak of it?' The Master

曰。啞子吃蜜。曰道得不知有時如何。師曰。鸚鵡喚人。僧禮拜。師叱曰。這傳語漢。問甚麼人不被無常吞。師曰。只恐他無下口處。曰恁么則一念通玄箭三尸鬼失奸也。師曰。汝有一念定被他吞了。曰無一念時如何。師曰。捉著阇黎。上堂。古者道。忍忍三世如來從此盡。饒饒萬禍千殃從此消。默默無上菩提從此得。師曰。會得此三種語了。好個不快活漢。山僧只是得人一牛還人一馬。潑水相唾插嘴廝罵。卓拄杖曰。平出平出。上堂。云自何山起。風從甚澗生。好個入頭處。官路少人行。上堂。不是境亦非心。喚作佛時也陸沈。箇中本自無階級。切忌無階級處尋。總不尋過猶深。打破雲門飯袋子。方知赤土是黃金。咄。

婺州智者法銓禪師上堂。要扣玄關須是有節操。極慷慨斬得釘截得鐵。硬剝剝地漢始得。若是隈刀避箭碌碌之徒看即有分。以拂子擊禪床下座。

平江府萬壽如瑰證悟禪師。建寧魏氏。開堂日僧問。如何是蘇臺境。師曰。山橫師子秀水接太湖清。曰如何是境中人。師曰。衣冠皇宋后禮樂大周前。師凡見僧必問。近日如何。僧擬對。即拊其背曰。不可思議。將示寂眾集。復曰。不可思議。乃合掌而終。

越州天衣如哲禪師。族裡未詳。自退席寓平江之萬壽。飲啖無擇人多侮之。有以

【現代漢語翻譯】現代漢語譯本：問：『啞巴吃蜜』是什麼意思？如果說能體會到，那麼沒有體會到的時候又如何呢？師父說：『就像鸚鵡學人說話一樣。』僧人禮拜。師父呵斥道：『你這傳話的！』問：『什麼人不會被無常吞噬？』師父說：『只怕無常找不到下口的地方。』問：『如果這樣，那麼一念通玄，箭射三尸鬼，使其失去作惡的機會，又如何理解？』師父說：『你只要有一念，必定會被它吞噬。』問：『沒有一念的時候又如何呢？』師父說：『那時就捉住你這個阇黎（梵語：弟子）。』師父上堂說法，說：『古人說，忍耐，忍耐，三世如來都是從此成就的；饒恕，饒恕，萬禍千殃都從此消解；沉默，沉默，無上菩提從此證得。』師父說：『如果領會了這三種話，也只是個不快樂的人。我只是得到別人一頭牛，還別人一匹馬。』（師父做出）潑水相唾、插嘴爭罵的樣子，然後拄著禪杖說：『平出平出（意為平常心是道）。』師父上堂說法，說：『云從哪座山升起？風從哪個山澗產生？這是個很好的入手處，可惜官道上很少有人行走。』師父上堂說法，說：『不是境，也不是心，如果稱它為佛，那就陸沉了（意為落入言詮）。其中本來就沒有階級，切忌在沒有階級的地方尋找階級。』『總是不去尋找，也還是太過分了。打破雲門（禪宗宗派）的飯袋子，才知道赤土就是黃金。』（師父）喝道。

婺州（地名）智者法銓禪師上堂說法，說：『要叩開玄關，必須要有節操，極其慷慨，能斬釘截鐵，做一個硬邦邦的漢子才能做到。如果是那些偷偷摸摸、躲避箭矢的平庸之輩，看看熱鬧還可以。』（師父）用拂子擊打禪床，然後下座。

平江府（地名）萬壽如瑰證悟禪師，是建寧（地名）魏氏子弟。開堂說法日，僧人問：『什麼是蘇臺（蘇州的別稱）的景象？』師父說：『山橫臥著，像獅子一樣秀美，水連線著太湖，清澈見底。』問：『什麼是景象中的人？』師父說：『衣冠是皇宋（宋朝）之後的樣子，禮樂卻是大周（周朝）之前的風範。』師父每次見到僧人，必定問：『近日如何？』僧人剛要回答，師父就拍他的背說：『不可思議。』臨將圓寂時，師父召集眾人，又說：『不可思議。』於是合掌而終。

越州（地名）天衣如哲禪師，家世不詳。自從退席后，住在平江（地名）的萬壽寺。飲食不加選擇，很多人都侮辱他。有人用……

【English Translation】 English version: Asked: 'What is the meaning of a 'mute person eating honey'?' If one says they can understand it, then what about when they don't understand it? The Master said: 'It's like a parrot calling out to people.' The monk bowed. The Master scolded: 'You are just a messenger!' Asked: 'What kind of person is not swallowed by impermanence (無常, Wúcháng)?' The Master said: 'I only fear that it has no place to bite.' Asked: 'If that's the case, then how should we understand that with one thought penetrating the profound, the arrow shoots the three corpses (三尸鬼, Sānshī guǐ) demons, causing them to lose the opportunity to do evil?' The Master said: 'If you have one thought, you will surely be swallowed by it.' Asked: 'What about when there is no thought?' The Master said: 'Then I'll catch you, this Shramana (阇黎, Shālǐ, a Sanskrit term for disciple).' The Master ascended the hall and said: 'The ancients said, 'Patience, patience, all the Tathagatas (如來, Rúlái, thus-gone ones) of the three worlds attain enlightenment from this; Forgiveness, forgiveness, myriad misfortunes and calamities are dissolved from this; Silence, silence, unsurpassed Bodhi (菩提, Pútí, enlightenment) is attained from this.' The Master said: 'If you understand these three sayings, you are still just an unhappy person.' I only get a cow from someone and return a horse to them.' (The Master made gestures of) splashing water and spitting at each other, interrupting and scolding each other, then leaned on his staff and said: 'Go out peacefully, go out peacefully (meaning the ordinary mind is the Way).' The Master ascended the hall and said: 'From which mountain do the clouds rise? From which ravine does the wind originate? This is a good place to start, but few people travel on the official road.' The Master ascended the hall and said: 'It is neither environment nor mind. If you call it Buddha, then it sinks (meaning falls into verbal expression). There are originally no levels within it. Be careful not to look for levels where there are none.' 'Not seeking at all is still going too far. Break the rice bag of Yunmen (雲門, Yúnmén, a Chan school), and then you will know that red earth is gold.' (The Master) shouted.

Chan Master Zhizhe Faquan (智者法銓, Zhìzhě Fǎquán) of Wuzhou (婺州, Wùzhōu) ascended the hall and said: 'To knock on the mysterious gate, you must have integrity, be extremely generous, be able to cut nails and chop iron, and only a tough man can do it. If you are those sneaky, arrow-dodging mediocre people, you can only watch the excitement.' (The Master) struck the Zen bed with a whisk and then descended from the seat.

Chan Master Ruguizhengwu (如瑰證悟, Rúguīzhèngwù) of Pingjiang Prefecture (平江府, Píngjiāng fǔ), was a member of the Wei family (魏氏, Wèi shì) of Jianning (建寧, Jiànníng). On the day of his opening the hall, a monk asked: 'What is the scenery of Sutai (蘇臺, Sūtái, another name for Suzhou)?' The Master said: 'The mountains lie horizontally, as beautiful as a lion, and the water connects to Taihu Lake (太湖, Tàihú), clear to the bottom.' Asked: 'What is the person in the scenery?' The Master said: 'The clothes and hats are in the style of the Huang Song (皇宋, Huáng Sòng, Song Dynasty), and the rites and music are in the style of the Great Zhou (大周, Dà Zhōu, Zhou Dynasty) before it.' Whenever the Master saw a monk, he would always ask: 'How are you doing recently?' As soon as the monk was about to answer, the Master would pat him on the back and say: 'Inconceivable.' When he was about to pass away, the Master gathered the crowd and said again: 'Inconceivable.' Then he put his palms together and passed away.

Chan Master Ruzhe (如哲, Rúzhé) of Yuezhou (越州, Yuèzhōu) Tianyi Temple (天衣, Tiānyī), his family background is unknown. Since retiring, he lived in Wanshou Temple (萬壽, Wànshòu) in Pingjiang (平江, Píngjiāng). He was indiscriminate in his diet, and many people insulted him. Someone used...

瑞巖喚主人公話問者。師答以偈曰。瑞巖長喚主人公。突出須彌最上峰。大地掀翻無覓處。笙歌一曲畫樓中。一日曰。吾行矣。令拂拭所乘筍輿。乃書偈告眾曰。道在用處用在死處。時人只管貪歡樂。不肯學無為。敘平昔參問勉眾進修已。忽豎起拳曰。諸人且道。這個落在甚處。眾無對。師揮案一下曰。一齊分付與秋風。遂入輿端坐而逝。

開先珣禪師法嗣

廬州延昌熙詠禪師。僧問。少林面壁意旨如何。師曰。慚惶殺人。

廬州開先宗禪師上堂。一不做二不休。捩轉鼻孔捺下雲頭。禾山解打鹽官鼓。僧繇不寫戴嵩牛。盧陵米投子油。雪峰依舊輥雙毬。夜來風送衡陽信。寒雁一聲霜月幽。

保寧英禪師法嗣

臨安府廣福院惟尚禪師。初參覺印問曰。南泉斬貓兒意旨如何。印曰。須是南泉始得。印以前語詰之。師不能對。至僧堂忽大悟曰。古人道。從今日去更不疑天下老和尚舌頭。信有之矣。述偈呈印曰。須是南泉第一機。不知不覺驀頭錐。覿面若無青白眼。還如𪂶𪂶守空池。舉未絕印豎拳曰。正當恁么時作么生。師掀倒禪床。印遂喝。師曰。賊過後張弓。便出住廣福日室中問僧。提起來作么生會。又曰。且道是個甚麼要人提起。

明州雪竇法寧禪師。衢州杜氏子。上堂。百川異

【現代漢語翻譯】現代漢語譯本瑞巖喚主人公（zhǔ rén gōng，指人的本性或真我）話問者。師答以偈（jì，佛經中的一種詩歌形式）曰：瑞巖長喚主人公，突出須彌（xū mí，佛教中的聖山）最上峰。大地掀翻無覓處，笙歌一曲畫樓中。一日曰：吾行矣。令拂拭所乘筍輿（sǔn yú，用竹筍製成的轎子）。乃書偈告眾曰：道在用處用在死處，時人只管貪歡樂，不肯學無為。敘平昔參問勉眾進修已。忽豎起拳曰：諸人且道，這個落在甚處？眾無對。師揮案一下曰：一齊分付與秋風。遂入輿端坐而逝。

開先珣（xún）禪師法嗣（fǎ sì，指繼承禪師衣缽的弟子）

廬州延昌熙詠（xī yǒng）禪師。僧問：少林面壁意旨如何？師曰：慚惶殺人。

廬州開先宗（zōng）禪師上堂。一不做二不休，捩（liè）轉鼻孔捺下雲頭。禾山解打鹽官鼓，僧繇（sēng yáo，南朝畫家）不寫戴嵩（dài sōng，唐代畫家）牛。盧陵米投子油，雪峰依舊輥（gǔn）雙毬（qiú）。夜來風送衡陽信，寒雁一聲霜月幽。

保寧英（bǎo níng yīng）禪師法嗣

臨安府廣福院惟尚（wéi shàng）禪師。初參覺印（jué yìn）問曰：南泉（nán quán，禪宗祖師）斬貓兒意旨如何？印曰：須是南泉始得。印以前語詰（jié）之。師不能對。至僧堂忽大悟曰：古人道，從今日去更不疑天下老和尚舌頭。信有之矣。述偈呈印曰：須是南泉第一機，不知不覺驀（mò）頭錐。覿（dí）面若無青白眼，還如𪂶𪂶（chī chī）守空池。舉未絕印豎拳曰：正當恁么時作么生？師掀倒禪床。印遂喝。師曰：賊過後張弓。便出住廣福日室中問僧。提起來作么生會？又曰：且道是個甚麼要人提起？

明州雪竇（xuě dòu）法寧（fǎ níng）禪師。衢州杜氏子。上堂。百川異

【English Translation】 English version Ruiyan (瑞巖) called out to the questioner about the 'main character' (zhǔ rén gōng, referring to one's inherent nature or true self). The master answered with a gatha (偈, a poetic form in Buddhist scriptures): 'Ruiyan constantly calls out to the main character, towering above the highest peak of Mount Sumeru (xū mí, the sacred mountain in Buddhism). The earth is overturned, and there's nowhere to be found, amidst the melodies of flutes and songs in the painted pavilion.' One day, he said, 'I am leaving.' He ordered the bamboo palanquin (sǔn yú, a sedan chair made of bamboo shoots) he rode in to be cleaned. Then he wrote a gatha to inform the assembly, saying, 'The Dao (道, the Way) is in use, and use is in death. People only care about indulging in pleasure and are unwilling to learn non-action.' After recounting his past inquiries and encouraging the assembly to diligently cultivate, he suddenly raised his fist and said, 'Everyone, tell me, where does this fall?' No one answered. The master struck the table once and said, 'Entrust it all to the autumn wind.' Then he entered the palanquin, sat upright, and passed away.

Successor of Chan Master Kaixian Xun (開先珣)

Chan Master Xiyong (熙詠) of Yanchang Temple in Luzhou. A monk asked, 'What is the meaning of Bodhidharma's (菩提達摩) facing the wall at Shaolin?' The master said, 'Ashamed to death.'

Chan Master Zong (宗) of Kaixian Temple in Luzhou gave a sermon. 'Once you start, don't stop halfway; twist the nostrils and press down the cloud head. Heshan (禾山) knows how to beat the Yanguan (鹽官) drum; Sengyao (僧繇, a painter of the Southern Dynasties) doesn't paint Dai Song's (戴嵩, a painter of the Tang Dynasty) ox. Luling (盧陵) rice is poured into Zi (子) oil; Xuefeng (雪峰) still rolls the double ball. Last night, the wind sent news from Hengyang (衡陽); a cold goose cries in the frosty moonlight.'

Successor of Chan Master Baoning Ying (保寧英)

Chan Master Weishang (惟尚) of Guangfu Temple in Lin'an Prefecture. He initially consulted Jueyin (覺印) and asked, 'What is the meaning of Nanquan's (南泉, a Chan master) cutting the cat?' Jueyin said, 'It must be Nanquan who can do it.' Jueyin questioned him with the previous words. The master could not answer. When he reached the monks' hall, he suddenly had a great enlightenment and said, 'The ancients said, 'From today onwards, I will no longer doubt the tongues of all the old monks in the world. It is truly so.'' He presented a gatha to Jueyin, saying, 'It must be Nanquan's first opportunity; unknowingly, a sudden head-on awl. If there are no discerning eyes, it's like a heron (𪂶𪂶, chī chī) guarding an empty pond.' Before he finished speaking, Jueyin raised his fist and said, 'What do you do at just such a time?' The master overturned the Zen bed. Jueyin then shouted. The master said, 'Drawing the bow after the thief has gone.' Then he went out and lived in the room of Guangfu Temple, asking the monks, 'How do you understand it when it's brought up?' He also said, 'Tell me, what kind of important person needs to bring it up?'

Chan Master Faning (法寧) of Xuedou (雪竇) in Mingzhou. He was a son of the Du family in Quzhou. He gave a sermon. 'A hundred rivers are different.'

流以海為極。森羅萬象以空為極。四聖六凡以佛為極。明眼衲子以拄杖子為極。且道拄杖子以何為極。有人道得山僧兩手分付。儻或未然。不如閑倚禪床畔。留與兒孫指路頭。

廬山羅漢勤禪師上堂曰。羅漢有一句。擬議成露布直下便承當。歸堂喫茶去。又上堂曰。月生一三世如來跳不出。月生二直下分明休擬議。月生三凜凜霜風徹骨寒。遂拈拄杖曰。山僧拄杖子過去不可得見在不可得。諸人者作么生會。向這裡辨得。羅紋十字一任橫行。茍或未然切忌亂走。擊禪床下坐。

蘆州羅漢善修禪師上堂曰。一氣不言群芳競吐。煙冪冪兮水淥山青。日遲遲兮鸞吟燕語。桃花依舊笑春風。靈云別後知何許。驀拈拄杖曰。見么。良久曰。鼻孔眼睛一時穿卻。卓拄杖一下。

元豐清滿禪師法嗣

湘州長興宗樸禪師上堂曰。我有一訣逢人便說。雨下天涼炎天普熱。大眾還會么。爾若會得眼中著屑。爾若不會今朝敗闕。不見道。別別韶陽老人得一橛。又曰。臘月正嚴寒。草木盡枯乾。幾多名利客。見處黑漫漫。喝一喝。

福州雪峰宗演圓覺禪師。恩州人也。僧問。不慕諸聖不重己靈時如何。師曰。款出囚口。曰便恁么會去時如何。師曰。換手捶胸。問如何是大善知識心。師曰。十字街頭片瓦子。辭眾曰

【現代漢語翻譯】現代漢語譯本：河流以大海為終點。森羅萬象以空性為終點。四聖六凡以佛為終點。明眼的禪僧以手中的拄杖為終點。那麼，這拄杖又以什麼為終點呢？如果有人能說得出來，我就雙手奉上。如果不能，不如靠在禪床邊，留給子孫後代指明道路。

廬山羅漢勤禪師上堂說法：『羅漢有一句話，如果經過思量討論才說出來，就成了公告。應該當下直接承擔。』說完就讓大家回禪堂喝茶去了。他又上堂說：『月亮剛出現時，過去、現在、未來三世諸佛都無法跳脫。月亮出現到第二天，就應該直接明白，不要再作任何思量。月亮出現到第三天，凜冽的寒風徹骨寒冷。』於是拿起拄杖說：『我的這根拄杖，過去不可得，現在也不可得。各位，你們怎麼理解？』如果能在這裡辨別清楚，就可以縱橫馳騁。如果不能，切記不要亂走。』說完敲擊禪床，讓大家坐下。

蘆州羅漢善修禪師上堂說法：『一股氣息不發聲，各種花草競相開放。煙霧瀰漫，水綠山青。陽光和煦，鸞鳥吟唱，燕子低語。桃花依舊對著春風微笑。靈雲和尚開悟之後，現在在哪裡呢？』突然拿起拄杖說：『看見了嗎？』停頓良久說：『鼻孔和眼睛一時都被穿透了。』說完用拄杖敲擊了一下。

元豐清滿禪師的法嗣

湘州長興宗樸禪師上堂說法：『我有一句訣竅，遇到人就說。下雨天涼爽，炎熱的夏天普遍炎熱。』各位，你們明白了嗎？如果你們明白了，那就是眼中進了沙子。如果你們不明白，今天就失敗了。沒聽過嗎？韶陽老人特別得到了一塊。』又說：『臘月天氣非常寒冷，草木都枯萎了。多少追逐名利的人，所見之處一片黑暗。』喝一聲。

福州雪峰宗演圓覺禪師，是恩州人。有僧人問：『不羨慕諸聖，也不看重自己的靈性時，怎麼樣？』禪師說：『就像從囚籠中釋放出來。』僧人說：『如果就這樣理解，那又怎麼樣呢？』禪師說：『換手捶胸。』問：『什麼是大善知識的心？』禪師說：『十字路口的一片瓦片。』（禪師）向大眾告別說：

【English Translation】 English version: The flow takes the sea as its ultimate point. All phenomena take emptiness as their ultimate point. The Four Sages and Six Realms take the Buddha as their ultimate point. A clear-eyed monk takes his staff as its ultimate point. Then, what does the staff take as its ultimate point? If someone can say it, I will offer it with both hands. If not, it's better to lean idly by the Zen bed, leaving it for descendants to point the way.

Zen Master Qin of Lu Mountain Luohan ascended the hall and said: 'Luohan has a saying: If it is discussed and then announced, it becomes a proclamation. Directly take it upon yourself.' Then he told everyone to return to the meditation hall for tea. He ascended the hall again and said: 'When the moon is first born, the Tathagatas (Thus Come Ones) of the three worlds cannot escape it. When the moon is in its second day, be directly clear and do not speculate. When the moon is in its third day, the biting frost wind is bone-chilling.' Then he picked up his staff and said: 'My staff, the past cannot be obtained, nor can the present. How do you all understand this?' If you can discern it here, you can roam freely. If not, be careful not to wander aimlessly.' Then he struck the Zen bed and sat down.

Zen Master Shanxiu of Luzhou Luohan ascended the hall and said: 'One breath does not speak, yet all the flowers bloom in competition. The mist is dense, the water is green, and the mountains are verdant. The sun is slow, the phoenix sings, and the swallows whisper. The peach blossoms still smile at the spring breeze. After Lingyun's enlightenment, where is he now?' Suddenly he picked up his staff and said: 'Do you see it?' After a long pause, he said: 'The nostrils and eyes are pierced through at once.' Then he struck the staff once.

Successor of Zen Master Qingman of Yuanfeng

Zen Master Zongpu of Changxing, Xiangzhou, ascended the hall and said: 'I have a secret formula that I tell everyone I meet: When it rains, it's cool; in the hot summer, it's universally hot.' Do you all understand? If you understand, you have dust in your eyes. If you don't understand, you fail today. Haven't you heard? The old man Shaoyang specially obtained a piece.' He also said: 'In the twelfth month, it is severely cold, and the plants and trees are all withered. How many people pursue fame and profit, and what they see is all darkness.' He shouted once.

Zen Master Zongyan Yuanjue of Xuefeng, Fuzhou, was a native of Enzhou. A monk asked: 'When one does not admire the saints and does not value one's own spirit, what is it like?' The master said: 'Like being released from a prison.' The monk said: 'If I understand it like this, what then?' The master said: 'Beat your chest with the other hand.' Asked: 'What is the mind of a great virtuous teacher?' The master said: 'A piece of tile at the crossroads.' (The Zen master) bid farewell to the assembly, saying:

。僧問。如何是臨岐一句。師曰。有馬騎馬無馬步行。曰途中事作么生。師曰。賤避貴。上堂。遣迷求悟。不知迷是悟之鉗錘。愛聖憎凡。不知凡是聖之鑢鞴。只如聖凡雙泯迷悟俱忘一句作么生道。半夜彩霞籠玉像。天明峰頂五云遮。

衛州王大夫遺其名。以喪偶厭世相。遂參元豐于言下知歸。豐一日謂曰。子乃今之陸亙也。公便掩耳。既而回壇山之陽。縛茅自處者三載。偶歌曰。壇山裡日何長。青松嶺白雲鄉。吟鳥啼猿作道場。散發采薇歌又笑。從教人道野夫狂。

凈因覺禪師法嗣

東京華嚴真懿慧蘭禪師上堂。達磨大師九年面壁。未開口已前不妨令人疑著。卻被神光座主一覷腳手忙亂。便道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。當時若有個漢。腦後有照破古今底眼目。手中有截斷虛空底鉗錘。才見恁么道。便與驀胸扭住。問他道。一華五葉且拈放一邊。作么生是爾傳底法。待伊開口。便與掀倒禪床。直饒達磨全機也倒退三千里。免見千古之下負累兒孫。華嚴今日豈可徒然。非唯重整頹綱。且要與諸人雪屈。遂拈拄杖橫案。召大眾曰。達磨大師向甚處去也。擲拄杖下座。上堂拈拄杖曰。靈山會上喚作拈花。少室峰前名為得髓。從上古德只可傍觀。末代宗師盡皆拱手。華嚴今日不

【現代漢語翻譯】現代漢語譯本：僧人問道：『如何是臨岐（岔路口）一句？』禪師說：『有馬騎馬，無馬步行。』僧人說：『途中事怎麼樣？』禪師說：『賤避貴。』禪師上堂說法：『遣除迷惑以求悟，卻不知迷惑正是悟的鉗錘。喜愛聖人憎恨凡人，卻不知凡人正是聖人的爐鞴。』就像聖凡雙泯，迷悟俱忘，這一句該怎麼說呢？『半夜彩霞籠罩著玉像，天明時峰頂被五彩雲霞遮蓋。』

衛州王大夫遺棄了他的名字，因為喪偶而厭倦世事。於是向元豐禪師參學，在言語之下明白了歸宿。元豐有一天對他說：『你就是今天的陸亙啊。』王大夫便摀住了耳朵。之後回到壇山的南面，用茅草搭建房屋自己居住，有三年之久。偶然吟唱道：『壇山裡日子多麼長，青松嶺是白雲的故鄉。鳥兒吟唱猿猴啼叫作為道場，披散頭髮採摘薇菜又歌又笑。任憑人們說我是個瘋狂的鄉野之人。』

凈因覺禪師的法嗣

東京華嚴真懿慧蘭禪師上堂說法：『達磨大師九年面壁，未開口之前不妨讓人疑惑。卻被神光座主一看，手腳忙亂。便說：『我本來到這片土地，傳法救度迷惑的情感。一花開五葉，結果自然成就。』當時如果有個漢子，腦後有照破古今的眼目，手中有截斷虛空的鉗錘。才見到他這麼說，便一把抓住他的胸口扭住。問他道：『一花五葉且放在一邊，什麼是你傳的法？』等他開口，便把他掀翻禪床。即使達磨全盤的機鋒也倒退三千里，免得千古之下連累子孫。華嚴今天豈能徒勞無功？不僅要重整頹廢的綱紀，還要為諸位洗雪冤屈。』於是拿起拄杖橫放在案上，召集大眾說：『達磨大師向什麼地方去了？』擲下拄杖下座。上堂拿起拄杖說：『靈山會上叫做拈花，少室峰前名為得髓。從上的古德只可在一旁觀看，末代的宗師全都拱手無措。華嚴今天不』

【English Translation】 English version: A monk asked: 'What is the saying at the Linqi (fork in the road)?' The Master said: 'If you have a horse, ride it; if you don't have a horse, walk.' The monk said: 'What about the events on the way?' The Master said: 'The humble avoid the noble.' The Master ascended the hall and gave a Dharma talk: 'Dispelling delusion to seek enlightenment, but not knowing that delusion is precisely the tongs and hammer of enlightenment. Loving the saint and hating the ordinary, but not knowing that the ordinary is precisely the bellows of the saint.' Just like the duality of saint and ordinary is extinguished, and delusion and enlightenment are both forgotten, how should this saying be expressed? 'At midnight, the colorful clouds envelop the jade statue; at dawn, the peak is covered by five-colored clouds.'

Wang, a high official of Weizhou, abandoned his name because he was tired of the world after losing his wife. Thereupon, he studied with Zen Master Yuanfeng and understood his destination through his words. One day, Yuanfeng said to him: 'You are today's Lu Geng.' The official then covered his ears. Afterwards, he returned to the south side of Mount Tan, built a thatched hut and lived there for three years. He occasionally sang: 'How long are the days in Mount Tan, Qing Song Ridge is the home of white clouds. The singing birds and crying monkeys serve as the Dharma hall, letting down my hair, picking ferns, singing and laughing. Let people say I am a crazy rustic.'

A Dharma heir of Zen Master Jingyin Jue

Zen Master Huayan Zhenyi Huilan of Tokyo ascended the hall and gave a Dharma talk: 'Bodhidharma faced the wall for nine years, and before he opened his mouth, it was permissible for people to be doubtful. But he was seen by the Abbot Shenguang, and his hands and feet were in a flurry. Then he said: 'I originally came to this land to transmit the Dharma and save deluded feelings. One flower opens five petals, and the result naturally comes to fruition.' If there had been a man at that time, with eyes behind his head that could illuminate the past and present, and with tongs and a hammer in his hand that could cut off emptiness, as soon as he saw him say this, he would grab his chest and twist him around. He would ask him: 'Let's put aside the one flower and five petals for now, what is the Dharma that you are transmitting?' As soon as he opened his mouth, he would overturn his Zen bed. Even if Bodhidharma's complete potential was reversed three thousand miles, he would avoid burdening future generations for thousands of years. How can Huayan be in vain today? Not only must he reorganize the declining discipline, but he must also redress the grievances for everyone.' Then he picked up his staff and placed it horizontally on the table, and summoned the assembly, saying: 'Where has Bodhidharma gone?' He threw down his staff and descended from the seat. Ascending the hall, he picked up his staff and said: 'At the assembly on Mount Grdhrakuta (Vulture Peak), it is called holding up a flower; before Shaoshi Peak, it is called obtaining the marrow. The ancient worthies from above could only watch from the sidelines, and the latter-day masters all folded their hands in helplessness. Huayan today does not'

可逐浪隨波。擬向萬仞峰前點出普天春色。會么。髑髏無喜識枯木有龍吟。

大洪智禪師法嗣

越州天章樞禪師。上堂召大眾曰。春將至歲已暮。思量古往今來。只是個般排程。凝眸昔日家風。下足舊時岐路。勸君休莫莽鹵。眨上眉毛須薦取。東村王老笑呵呵。此道今人棄如土。

甘露宣禪師法嗣

平江府妙湛寺尼文照禪師。溫陵人。上堂。靈源不動妙體何依。歷歷孤明是誰光彩。若道真如實際。大似好肉剜瘡。更作祖意商量。正是迷頭認影。老胡四十九年說夢即且止。僧堂里憍陳如上座。為爾諸人舉覺底。還記得么。良久曰。惜取眉毛好。

瑞巖居禪師法嗣

臺州萬年處幽禪師上堂。先聖行不到處凡流恰到。凡流既到先聖莫知到與不到。知與不知總置一壁。只如僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰以拄杖畫一畫曰。在這裡。且道此老與他先聖凡流相去幾何。南山虎咬石羊兒。須向其中識生死。

凈因岳禪師法嗣

福州鼓山體淳禪鑒禪師。上堂。由基弓矢不射田蛙。任氏絲綸要投溟渤。發則穿楊破的。得則修鯨巨鰲。只箭既入重城。長竿豈釣淺水。而今莫有吞鉤嚙鏃底么。若無。山僧捲起絲綸拗折弓箭去也。擲拄杖下座。

金山慧禪

【現代漢語翻譯】可以隨著波浪漂流。想要在萬仞高峰前點染出普天春色。明白嗎？（如果明白了，就應該知道）骷髏沒有喜怒哀樂，枯木也能發出龍的吟嘯。

大洪智禪師的法嗣

越州天章樞禪師。上堂開示大眾說：『春天將要來臨，一年也快結束了。思量古往今來，只不過是這樣的安排。凝視昔日的家風，走在舊時的岔路。勸你們不要莽撞草率，眨眼之間就要領會。東村的王老笑呵呵的，這種道如今人們像丟棄泥土一樣。』

甘露宣禪師的法嗣

平江府妙湛寺的尼姑文照禪師，溫陵人。上堂開示說：『靈源不動，妙體依靠什麼？清清楚楚，孤明的光彩是誰的？如果說是真如實際，就像在好肉上剜瘡。再來商量祖師的意旨，正是迷失了頭而錯認影子。老胡（指達摩，Bodhidharma）四十九年說法如同做夢，暫且停止。僧堂里的憍陳如（Ajnatakaundinya）上座，為你們諸位提起的覺悟，還記得嗎？』良久說：『珍惜眉毛吧。』

瑞巖居禪師的法嗣

臺州萬年處幽禪師上堂開示說：『先聖修行不到的地方，凡夫俗子恰恰能到。凡夫俗子既然能到，先聖就不知道到還是沒到。知道與不知道，全都放在一邊。就像僧人問乾峰：『十方薄伽梵（Bhagavan，佛的稱號），通往涅槃（Nirvana，佛教最高境界）的道路只有一條。不知道這條路在哪裡？』乾峰用拄杖畫了一下說：『就在這裡。』那麼，這位老禪師與那些先聖凡夫相差多少呢？南山的虎咬著石羊，必須在其中認識生死。』

凈因岳禪師的法嗣

福州鼓山體淳禪鑒禪師。上堂開示說：『由基的弓箭不射田間的青蛙，任氏的絲線要投向大海。發射就能穿透楊柳的葉子，得到就能捕捉到巨大的鯨魚和海龜。箭既然射入了重重城池，長長的釣竿難道是用來釣淺水的嗎？現在有沒有吞下魚鉤咬斷箭頭的？如果沒有，山僧就要捲起絲線，折斷弓箭去了。』說完，扔下拄杖，走下禪座。

金山慧禪師

【English Translation】 May you drift along with the waves. Trying to paint the universal spring scenery before the towering peaks. Do you understand? A skull has no joy or sorrow, and a withered tree can still produce a dragon's roar.

Successor of Chan Master DAHONG Zhi

Chan Master TIANZHANG Shu of Yuezhou, ascended the hall and addressed the assembly, saying: 'Spring is approaching, and the year is coming to an end. Considering the past and the present, it's just this kind of arrangement. Focusing on the old family style, walking on the old crossroads. I advise you not to be rash, you must understand in the blink of an eye. Old Wang of Dongcun laughs heartily, this path is now abandoned by people like dirt.'

Successor of Chan Master GANLU Xuan

Nun WENZHAO, of Miaozhan Temple in Pingjiang Prefecture, a native of Wenling. Ascended the hall and said: 'The spiritual source is unmoving, what does the wonderful body rely on? Clearly and distinctly, whose is the light of solitary brightness? If you say it's true suchness and actual reality, it's like cutting a sore on good flesh. If you further discuss the meaning of the Patriarch, it's precisely mistaking the head for the shadow. Old Hu (referring to Bodhidharma) speaking dreams for forty-nine years should stop. Venerable Ajnatakaundinya in the Sangha hall, do you remember what he awakened you all to?' After a long pause, he said: 'Cherish your eyebrows.'

Successor of Chan Master RUIYAN Ju

Chan Master CHUYOU of Wannian Temple in Taizhou, ascended the hall and said: 'Where the ancient sages could not reach, ordinary people just happen to reach. Since ordinary people have reached it, the ancient sages do not know whether they have reached it or not. Knowing and not knowing are all put aside. Just like the monk asked Qianfeng: 'The Bhagavan (Buddha's title) of the ten directions, the path to Nirvana (the highest state in Buddhism) is only one. I don't know where the path is?' Qianfeng drew a line with his staff and said: 'It's here.' Then, how much difference is there between this old Chan master and those ancient sages and ordinary people? The tiger of Nanshan bites the stone sheep, you must recognize life and death within it.'

Successor of Chan Master JINGYIN Yue

Chan Master TICHUN Chanjian of Gushan Temple in Fuzhou, ascended the hall and said: 'Youji's bow and arrow do not shoot frogs in the field, Ren's silk thread is to be cast into the vast sea. If fired, it will pierce the willow leaves, if obtained, it will capture huge whales and sea turtles. Since the arrow has entered the heavily guarded city, is the long fishing rod used to fish in shallow water? Now, is there anyone who swallows the hook and bites off the arrowhead? If not, this mountain monk will roll up the silk thread and break the bow and arrow.' After speaking, he threw down his staff and descended from the seat.

Chan Master JINSHAN Hui

師法嗣

常州報恩覺然寶月禪師。越州鄭氏子。上堂。學者無事空言。需求妙悟。去妙悟而事空言。其猶逐臭耳。然雖如是。罕逢穿耳客多遇刻舟人。一日謂眾曰。世緣易染道業難辦。汝等勉之。語卒而逝。

續傳燈錄卷第十八

續傳燈錄卷第十九目錄

大鑒下第十四世法雲善本禪師法嗣六十九人凈慈楚明禪師長蘆道和禪師雪峰思慧禪師寶林果昌禪師云峰志璇禪師慧林常悟禪師道場有規禪師延慶可復禪師道場慧顏禪師雙峰宗達禪師五峰子琪禪師雲門道信禪師天竺從諫講師承天滋須禪師吳江法晏禪師資福寶月禪師天衣慧通禪師天聖齊月禪師圓明希古禪師狼山文慧禪師(已上二十人見錄)智海和禪師水西達禪師南陵有朋禪師天章澄濟禪師龜洋法海禪師報慈有聰禪師瑞峰慧清禪師靈巖智常禪師華藏利聰禪師廣靈德衍禪師天衣弁禪師大別寶相禪師感慈廣悟禪師涵碧道安禪師雲門用升禪師明招子卿禪師資慶印禪師寶嚴子鑒禪師大梅智華禪師崇勝希肇禪師凈慈瑞禪師凈慧擇鄰禪師超化靈曉禪師壽寧戒通禪師西方可宏禪師壽聖曉初禪師佛智慧通禪師天寧用忠禪師烏龍守節禪師報恩懷立禪師承天普安禪師治平子微禪師資聖杲宣禪師南山文則禪師長慶思政禪師萬壽海仙禪師西院用鄰禪師明覺慧皋禪師澧泉慧初禪師太

【現代漢語翻譯】現代漢語譯本師法嗣

常州報恩覺然寶月禪師，是越州鄭氏之子。禪師上堂開示說：『學道之人不做實事卻空談理論，必須尋求真正的覺悟。如果捨棄真正的覺悟而沉迷於空談，那就好比追逐臭味一樣。』雖然如此，但真正能聽進去的人很少，而像刻舟求劍一樣不知變通的人卻很多。有一天，禪師對眾人說：『世俗的緣分容易沾染，修道的功業卻很難成就，你們要努力啊！』說完就圓寂了。

《續傳燈錄》卷第十八

《續傳燈錄》卷第十九目錄

大鑒（Dajian，六祖慧能）下第十四世法嗣：法雲善本禪師法嗣六十九人：凈慈楚明禪師、長蘆道和禪師、雪峰思慧禪師、寶林果昌禪師、云峰志璇禪師、慧林常悟禪師、道場有規禪師、延慶可復禪師、道場慧顏禪師、雙峰宗達禪師、五峰子琪禪師、雲門道信禪師、天竺從諫講師、承天滋須禪師、吳江法晏禪師、資福寶月禪師、天衣慧通禪師、天聖齊月禪師、圓明希古禪師、狼山文慧禪師（以上二十人見於記載）、智海和禪師、水西達禪師、南陵有朋禪師、天章澄濟禪師、龜洋法海禪師、報慈有聰禪師、瑞峰慧清禪師、靈巖智常禪師、華藏利聰禪師、廣靈德衍禪師、天衣弁禪師、大別寶相禪師、感慈廣悟禪師、涵碧道安禪師、雲門用升禪師、明招子卿禪師、資慶印禪師、寶嚴子鑒禪師、大梅智華禪師、崇勝希肇禪師、凈慈瑞禪師、凈慧擇鄰禪師、超化靈曉禪師、壽寧戒通禪師、西方可宏禪師、壽聖曉初禪師、佛智慧通禪師、天寧用忠禪師、烏龍守節禪師、報恩懷立禪師、承天普安禪師、治平子微禪師、資聖杲宣禪師、南山文則禪師、長慶思政禪師、萬壽海仙禪師、西院用鄰禪師、明覺慧皋禪師、澧泉慧初禪師、太

【English Translation】 English version Successor of the Dharma

Chan Master Jueran Baoyue of Baoen Temple in Changzhou was a native of the Zheng family in Yuezhou. He addressed the assembly, saying, 'Students do nothing but engage in empty talk; they must seek genuine enlightenment. To abandon genuine enlightenment and indulge in empty talk is like chasing after a foul odor.' However, even so, few are those who heed the advice, while many are like those who carve a boat to find a lost sword. One day, he said to the assembly, 'Worldly affinities are easily tainted, while the work of cultivating the Way is difficult to accomplish. You must strive diligently!' After speaking, he passed away.

Continued Transmission of the Lamp, Volume 18

Table of Contents, Continued Transmission of the Lamp, Volume 19

Fourteenth Generation from Dajian (Dajian, the Sixth Patriarch Huineng): Dharma heirs of Chan Master Fayun Shanben, sixty-nine individuals: Chan Master Jingci Chuming, Chan Master Changlu Daohe, Chan Master Xuefeng Sihui, Chan Master Baolin Guochang, Chan Master Yunfeng Zhixuan, Chan Master Huilin Changwu, Chan Master Daochang Yougui, Chan Master Yanqing Kefu, Chan Master Daochang Huiyan, Chan Master Shuangfeng Zongda, Chan Master Wufeng Ziqi, Chan Master Yunmen Daoxin, Lecturer of Tianzhu Congjian, Chan Master Chengtian Zi Xu, Chan Master Wujiang Fayan, Chan Master Zifu Baoyue, Chan Master Tianyi Huitong, Chan Master Tiansheng Qiyue, Chan Master Yuanming Xigu, Chan Master Langshan Wenhui (the above twenty are recorded), Chan Master Zhihai He, Chan Master Shuixi Da, Chan Master Nanling Youpeng, Chan Master Tianzhang Chengji, Chan Master Guiyang Fahai, Chan Master Baozi Youcong, Chan Master Ruifeng Huiqing, Chan Master Lingyan Zhichang, Chan Master Huazang Licong, Chan Master Guangling Deyi, Chan Master Tianyi Bian, Chan Master Dabie Baoxiang, Chan Master Ganzi Guangwu, Chan Master Hanbi Daoan, Chan Master Yunmen Yongsheng, Chan Master Mingzhao Ziqing, Chan Master Ziqing Yin, Chan Master Baoyan Zijian, Chan Master Damei Zhihua, Chan Master Chongsheng Xizhao, Chan Master Jingci Rui, Chan Master Jinghui Zelin, Chan Master Chaohua Lingxiao, Chan Master Shouning Jietong, Chan Master Xifang Kehong, Chan Master Shousheng Xiaochu, Chan Master Fozhi Huitong, Chan Master Tianning Yongzhong, Chan Master Wulong Shoujie, Chan Master Baoen Huaili, Chan Master Chengtian Puan, Chan Master Zhiping Ziwei, Chan Master Zisheng Gaoxuan, Chan Master Nanshan Wenze, Chan Master Changqing Sizheng, Chan Master Wanshou Haixian, Chan Master Xiyuan Yonglin, Chan Master Mingjue Huigao, Chan Master Liquan Huichu, Tai

平普志禪師黃山悟先禪師香山凈淵禪師蘊機和尚曇慧和尚鹽官謙禪師壽聖鑒禪師焦山從禪師崇德淳禪師羅漢交禪師(已上四十九人無錄)金山善寧禪師法嗣一十三人禪悅知相禪師鹿苑道齊禪師普濟子淳禪師禾山用安禪師(已上四人見錄)仙居有鄰禪師超化守曇禪師金山佛日禪師仙巖慧初禪師西余道孜禪師廣教道本禪師太平蕳才禪師勝法道綱禪師洪福道才禪師(已上九人無錄)廣靈希祖禪師法嗣三人烏龍廣堅禪師仙巖懷義禪師清溪智誠禪師(已上三人見錄)圓澄巖禪師法嗣二人彰法嵩禪師(一人見錄)寶山公遠禪師(一人無錄)投子修颙禪師法嗣六人資壽灌禪師白馬江禪師香嚴智月禪師富彥國丞相(已上四人見錄)文殊法聰禪師資壽明潭禪師(已上二人無錄)佛國白禪師法嗣一十四人金山惟仲禪師乾明永因禪師智者紹先禪師勝因崇愷禪師福聖仲易禪師慧林慧海禪師建隆原禪師(已上七人見錄)普照法最禪師天寧修禪師慧濟普虔禪師二祖琁果禪師羅漢遇禪師三祖策禪師廣教堯禪師(已上七人無錄)長蘆宗賾禪師法嗣九人洪濟瓊禪師北京照禪師玄沙智章禪師凈慈惟一禪師蔣山善欽禪師本覺道如禪師天寧子深禪師瑞峰延禪師僧忍和尚(已上九人無錄)

續傳燈錄卷第十九目錄(終) 大正藏第 51 冊 No. 20

【現代漢語翻譯】現代漢語譯本平普志禪師、黃山悟先禪師、香山凈淵禪師、蘊機和尚、曇慧和尚、鹽官謙禪師、壽聖鑒禪師、焦山從禪師、崇德淳禪師、羅漢交禪師（以上四十九人，事蹟未被收錄）。金山善寧禪師的法嗣有十三人，其中禪悅知相禪師、鹿苑道齊禪師、普濟子淳禪師、禾山用安禪師（以上四人，事蹟被收錄）。仙居有鄰禪師、超化守曇禪師、金山佛日禪師、仙巖慧初禪師、西余道孜禪師、廣教道本禪師、太平蕳才禪師、勝法道綱禪師、洪福道才禪師（以上九人，事蹟未被收錄）。廣靈希祖禪師的法嗣有三人，其中烏龍廣堅禪師、仙巖懷義禪師、清溪智誠禪師（以上三人，事蹟被收錄）。圓澄巖禪師的法嗣有二人，其中彰法嵩禪師（一人，事蹟被收錄），寶山公遠禪師（一人，事蹟未被收錄）。投子修颙禪師的法嗣有六人，其中資壽灌禪師、白馬江禪師、香嚴智月禪師、富彥國丞相（以上四人，事蹟被收錄），文殊法聰禪師、資壽明潭禪師（以上二人，事蹟未被收錄）。佛國白禪師的法嗣有一十四人，其中金山惟仲禪師、乾明永因禪師、智者紹先禪師、勝因崇愷禪師、福聖仲易禪師、慧林慧海禪師、建隆原禪師（以上七人，事蹟被收錄），普照法最禪師、天寧修禪師、慧濟普虔禪師、二祖琁果禪師、羅漢遇禪師、三祖策禪師、廣教堯禪師（以上七人，事蹟未被收錄）。長蘆宗賾禪師的法嗣有九人，其中洪濟瓊禪師、北京照禪師、玄沙智章禪師、凈慈惟一禪師、蔣山善欽禪師、本覺道如禪師、天寧子深禪師、瑞峰延禪師、僧忍和尚（以上九人，事蹟未被收錄）。

《續傳燈錄》卷第十九目錄（終）《大正藏》第51冊 No. 20

【English Translation】 English version Pingpuzhi Chanshi, Huangshan Wuxian Chanshi, Xiangshan Jingyuan Chanshi, Yunji Heshang, Tanhui Heshang, Yanguan Qian Chanshi, Shousheng Jian Chanshi, Jiaoshan Cong Chanshi, Chongde Chun Chanshi, Luohan Jiao Chanshi (The records of the above 49 people are not included). Jinshan Shanning Chanshi had 13 Dharma heirs, including Chanyue Zhixiang Chanshi, Luyuan Daoqi Chanshi, Puji Zichun Chanshi, and Heshan Yongan Chanshi (The records of the above 4 people are included). Xianju Youlin Chanshi, Chaohua Shoutan Chanshi, Jinshan Fori Chanshi, Xianyan Huichu Chanshi, Xiyu Daozi Chanshi, Guangjiao Daoben Chanshi, Taiping Jiancai Chanshi, Shengfa Daogang Chanshi, Hongfu Daocai Chanshi (The records of the above 9 people are not included). Guangling Xizu Chanshi had 3 Dharma heirs, including Wulong Guangjian Chanshi, Xianyan Huaiyi Chanshi, and Qingxi Zhicheng Chanshi (The records of the above 3 people are included). Yuancheng Yan Chanshi had 2 Dharma heirs, including Zhangfa Song Chanshi (1 person, record included), and Baoshan Gongyuan Chanshi (1 person, record not included). Touzi Xiuyong Chanshi had 6 Dharma heirs, including Zishou Guan Chanshi, Baima Jiang Chanshi, Xiangyan Zhiyue Chanshi, and Prime Minister Fu Yanguo (The records of the above 4 people are included), Wenshu Facong Chanshi, and Zishou Mingtan Chanshi (The records of the above 2 people are not included). Foguo Bai Chanshi had 14 Dharma heirs, including Jinshan Weizhong Chanshi, Qianming Yongyin Chanshi, Zhizhe Shaoxian Chanshi, Shengyin Chongkai Chanshi, Fusheng Zhongyi Chanshi, Huilin Huihai Chanshi, and Jianlong Yuan Chanshi (The records of the above 7 people are included), Puzhao Fazui Chanshi, Tianning Xiu Chanshi, Huiji Puqian Chanshi, Erzu Xuanguo Chanshi, Luohan Yu Chanshi, Sanzu Ce Chanshi, and Guangjiao Yao Chanshi (The records of the above 7 people are not included). Changlu Zongze Chanshi had 9 Dharma heirs, including Hongji Qiong Chanshi, Beijing Zhao Chanshi, Xuansha Zhizhang Chanshi, Jingci Weiyi Chanshi, Jiangshan Shanqin Chanshi, Benjue Daoru Chanshi, Tianning Zishen Chanshi, Ruifeng Yan Chanshi, and Monk Ren (The records of the above 9 people are not included).

Continuation of the Lamp, Volume 19, Table of Contents (End) Taisho Tripitaka Volume 51, No. 20

77 續傳燈錄

續傳燈錄卷第十九

大鑒下第十四世

法雲善本禪師法嗣

臨安府凈慈楚明寶印禪師。百粵張氏。上堂。祖師心印非長非短非方非圓非內非外亦非中間。且問大眾。決定是何形貌。拈拄杖曰。還見么古篆不成文。飛帛難同體。從本自分明。何須重特地。擊禪床下座。上堂。出門見山水。入門見佛殿。靈光觸處通。諸人何不薦。若不薦凈慈今日不著便。上堂祖師道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。凈慈當時若見恁么道。用黑漆拄杖子一棒打殺。埋向無陰陽地上。令他出氣不得。何故叵耐他瞞我唐土人。眾中莫有為祖師出氣底么。出來和爾一時埋卻。上堂若論此事如散鋪寶貝亂堆金玉。昧己者自甘窮困。有眼底信手拈來。所以道。閻浮有大寶見少得還稀。若人將獻我成佛一餉時。乃拈拄杖曰。如今一時呈似。普請大眾高著眼。擲拄杖下座。

長蘆道和祖照禪師。興化潘氏子。僧問。無遮聖會還有不到者么。師曰有。曰誰是不到者。師曰。金剛腳下鐵崑崙。問不許夜行投明須到。意旨如何。師曰。羊頭車子推明月。曰便恁么去時如何。師曰。鐵門路險。問一錘兩當時如何。師曰。踏藕得魚歸。問教外別傳未審傳個甚麼。師曰。鐵彈子。問百城游罷時

【現代漢語翻譯】現代漢語譯本《續傳燈錄》卷第十九

大鑒下第十四世

法雲善本禪師法嗣

臨安府凈慈楚明寶印禪師。百粵張氏。上堂：『祖師心印，非長非短，非方非圓，非內非外，亦非中間。』且問大眾：『決定是何形貌？』拈拄杖曰：『還見么？古篆不成文，飛帛難同體，從本自分明，何須重特地。』擊禪床下座。上堂：『出門見山水，入門見佛殿，靈光觸處通，諸人何不薦？若不薦，凈慈今日不著便。』上堂：『祖師（Bodhidharma）道：『吾本來茲土，傳法救迷情，一華開五葉，結果自然成。』凈慈當時若見恁么道，用黑漆拄杖子一棒打殺，埋向無陰陽地上，令他出氣不得。何故？叵耐他瞞我唐土人。眾中莫有為祖師（Bodhidharma）出氣底么？出來和爾一時埋卻。』上堂：『若論此事，如散鋪寶貝，亂堆金玉。昧己者自甘窮困，有眼底信手拈來。所以道：閻浮（Jambudvipa，指我們所居住的這個世界）有大寶，見少得還稀。若人將獻我，成佛一餉時。』乃拈拄杖曰：『如今一時呈似，普請大眾高著眼。』擲拄杖下座。

長蘆道和祖照禪師。興化潘氏子。僧問：『無遮聖會還有不到者么？』師曰：『有。』曰：『誰是不到者？』師曰：『金剛（Vajra，佛教中的一種法器，象徵堅固）腳下鐵崑崙。』問：『不許夜行，投明須到，意旨如何？』師曰：『羊頭車子推明月。』曰：『便恁么去時如何？』師曰：『鐵門路險。』問：『一錘兩當時如何？』師曰：『踏藕得魚歸。』問：『教外別傳，未審傳個甚麼？』師曰：『鐵彈子。』問：『百城游罷時如何？』

【English Translation】 English version Continuation of the Lamp Records, Volume 19

Fourteenth Generation under Dajian

Dharma Heir of Chan Master Shanhben of Fayun

Chan Master Chuming Baoyin of Jingci Monastery in Lin'an Prefecture. The Zhang family of Baiyue. Ascending the hall: 'The mind-seal of the Patriarch is neither long nor short, neither square nor round, neither inside nor outside, nor in the middle.' I ask the assembly: 'What exactly is its form?' He raised his staff and said: 'Do you see it? Ancient seal script is not writing, flying silk is difficult to resemble. It is originally clear, why bother to make it special?' He struck the Zen platform and descended. Ascending the hall: 'Going out the door, you see mountains and rivers; entering the door, you see the Buddha hall. Spiritual light penetrates everywhere. Why don't you all recognize it? If you don't recognize it, Jingci will not be convenient today.' Ascending the hall: 'The Patriarch (Bodhidharma) said: 'I originally came to this land to transmit the Dharma and save deluded beings. One flower opens five petals, and the result naturally comes to fruition.' If Jingci had seen him say that at the time, I would have killed him with a black lacquer staff and buried him in a place without yin and yang, so that he could not breathe. Why? He dares to deceive the people of Tang. Is there anyone in the assembly who will speak up for the Patriarch (Bodhidharma)? Come out and I will bury you together.' Ascending the hall: 'Speaking of this matter, it is like scattering treasures and piling up gold and jade. Those who are ignorant of themselves willingly accept poverty, while those with eyes pick it up at will. Therefore, it is said: Jambudvipa (the world we live in) has great treasures, but few see and obtain them. If someone offers it to me, they will become a Buddha in an instant.' Then he raised his staff and said: 'Now I will present it all at once. I invite the assembly to open their eyes wide.' He threw down the staff and descended.

Chan Master Daohe Zhaozhao of Changlu. Son of the Pan family of Xinghua. A monk asked: 'Are there any who do not attend the Universal Salvation Assembly?' The Master said: 'Yes.' The monk asked: 'Who are those who do not attend?' The Master said: 'The iron Kunlun under the feet of Vajra (a ritual object in Buddhism, symbolizing firmness).' The monk asked: 'It is not allowed to travel at night, but you must arrive by dawn. What is the meaning?' The Master said: 'A ram-headed cart pushes the bright moon.' The monk said: 'What happens when you go like that?' The Master said: 'The iron gate is a dangerous road.' The monk asked: 'What happens when you strike twice at once?' The Master said: 'Catching fish while treading on lotus roots.' The monk asked: 'What is transmitted in the special transmission outside the teachings?' The Master said: 'An iron pellet.' The monk asked: 'What happens when you finish traveling through a hundred cities?'

如何。師曰。前頭更有趙州關。上堂。一二三四五六。碧眼胡僧數不足。泥牛入海過新羅。木馬追風到天竺。天竺茫茫何處尋。補陀巖上問觀音。普賢拍手呵呵笑。歸去來兮秋水深。

福州雪峰思慧妙湛禪師。錢塘俞氏子。僧問。古殿無燈時如何。師曰。東壁打西壁。曰恁么則撞著露柱也。師曰。未敢相許。上堂。一法若通萬緣方透。拈拄杖曰。這裡悟了提起拈杖海上橫行。若到云居山頭。與我傳語雪峰和尚咄。上堂。布大教網捷人天魚。護聖不似老胡。拖泥帶水。只是見兔放鷹。遇獐發箭。乃高聲召大眾曰中。上堂。昔日藥山早晚不參動經旬月。一日大眾才集。藥山便歸方丈。諸禪德。彼時佛法早自淡薄。論來猶較些子。如今每日鳴鼓升堂。忉忉怛怛地。問者口似紡車。答者舌如霹靂。總似今日靈山慧命殆若懸絲。少室家風危如累卵。又安得個慨然有志扶豎宗乘底衲子出來喝散大眾。非唯耳邊靜辦。當使正法久住豈不偉哉。如或棒上不成龍。山僧倒行此令。以拄杖一時趁散。上堂。眼睫橫亙十方。眉毛上透青天下徹黃泉。且道鼻孔在甚麼處。良久曰劄。上堂。妙高山頂雲海茫茫。少室巖前雪霜凜凜。齊腰獨立徒自苦疲。七日不逢一場懡㦬。別峰相見落在半途。只履西歸遠之遠矣。卓拄杖下座。上堂。大道只在

【現代漢語翻譯】現代漢語譯本如何（怎麼樣）。師曰（禪師說）。前頭更有趙州關（前面還有趙州關要過）。上堂（禪師登上法座說法）。一二三四五六。碧眼胡僧數不足（碧眼的胡僧也數不清楚）。泥牛入海過新羅（泥做的牛進入大海，經過新羅）。木馬追風到天竺（木頭做的馬追趕風，到達天竺）。天竺茫茫何處尋（茫茫的天竺在哪裡尋找）。補陀巖上問觀音（到補陀巖上詢問觀音菩薩）。普賢拍手呵呵笑（普賢菩薩拍手呵呵笑）。歸去來兮秋水深（回去吧，回去吧，秋天的水很深）。

福州雪峰思慧妙湛禪師（福州雪峰思慧妙湛禪師），錢塘俞氏子（是錢塘俞家之子）。僧問（有僧人問）。古殿無燈時如何（古老的殿堂沒有燈的時候怎麼樣）。師曰（禪師說）。東壁打西壁（用東邊的墻壁敲打西邊的墻壁）。曰（僧人說）。恁么則撞著露柱也（這樣就會撞到露柱了）。師曰（禪師說）。未敢相許（不敢茍同）。上堂（禪師登上法座說法）。一法若通萬緣方透（如果通達了一個法，萬事萬物才能通透）。拈拄杖曰（拿起拄杖說）。這裡悟了提起拈杖海上橫行（在這裡領悟了，提起拄杖就可以在海上橫行）。若到云居山頭（如果到了云居山頭）。與我傳語雪峰和尚咄（替我告訴雪峰和尚，咄）。上堂（禪師登上法座說法）。布大教網捷人天魚（廣佈大教之網，快速捕捉人天之魚）。護聖不似老胡（護持聖道不像老胡）。拖泥帶水（拖泥帶水）。只是見兔放鷹（只是見到兔子才放老鷹）。遇獐發箭（遇到獐子才發箭）。乃高聲召大眾曰中（於是高聲呼喚大眾）。上堂（禪師登上法座說法）。昔日藥山早晚不參動經旬月（過去藥山禪師早晚不參加參禪，動輒經過十天半個月）。一日大眾才集（有一天大眾才聚集）。藥山便歸方丈（藥山禪師就回到方丈）。諸禪德（各位禪師）。彼時佛法早自淡薄（那時佛法早就已經淡薄了）。論來猶較些子（說起來還算好一些）。如今每日鳴鼓升堂（現在每天敲鼓升堂）。忉忉怛怛地（嘈雜喧鬧）。問者口似紡車（提問的人嘴巴像紡車）。答者舌如霹靂（回答的人舌頭像霹靂）。總似今日靈山慧命殆若懸絲（總像今天這樣，靈山的慧命幾乎像懸掛的絲線）。少室家風危如累卵（少室山的家風危險得像堆積起來的雞蛋）。又安得個慨然有志扶豎宗乘底衲子出來喝散大眾（又怎麼能找到一個慨然有志，扶持宗乘的僧人出來喝散大眾）。非唯耳邊靜辦（不僅僅是耳邊清靜）。當使正法久住豈不偉哉（應當使正法長久住世，豈不是偉大嗎）。如或棒上不成龍（如果用棒打不成龍）。山僧倒行此令（老衲就倒行此令）。以拄杖一時趁散（用拄杖一下子趕散你們）。上堂（禪師登上法座說法）。眼睫橫亙十方（眼睫橫跨十方）。眉毛上透青天下徹黃泉（眉毛向上穿透青天，向下到達黃泉）。且道鼻孔在甚麼處（那麼，鼻孔在哪裡）。良久曰劄（沉默良久說，在這裡）。上堂（禪師登上法座說法）。妙高山頂雲海茫茫（妙高山頂雲海茫茫）。少室巖前雪霜凜凜（少室山巖前雪霜凜凜）。齊腰獨立徒自苦疲（齊腰深地獨立，只是徒勞辛苦）。七日不逢一場懡㦬（七天沒有遇到一場糊塗）。別峰相見落在半途（在別的山峰相見，也只是落在半途）。只履西歸遠之遠矣（只穿著一隻鞋子向西歸去，已經很遙遠了）。卓拄杖下座（放下拄杖，走下法座）。上堂（禪師登上法座說法）。大道只在（大道就在）

【English Translation】 English version How is it? The master said: 'Ahead lies the Zhao Zhou Pass (Zhao Zhou Guan).' Ascending the hall: 'One, two, three, four, five, six. The blue-eyed barbarian monk cannot count enough. A mud ox enters the sea, passing Silla (Xinluo). A wooden horse chases the wind to India (Tianzhú). Where to find the vast India? Ask Avalokiteśvara (Guānyīn) on Mount Potalaka (Bǔtuó yán). Samantabhadra (Pǔxián) claps his hands and laughs heartily. Return, return, the autumn waters are deep.'

Chan Master Miaozhan (Miàozhàn) of Xuefeng (Xuěfēng) Si Hui (Sī Huì) in Fuzhou (Fúzhōu), a son of the Yu family of Qiantang (Qiántáng). A monk asked: 'What about when the ancient hall has no lamp?' The master said: 'The east wall strikes the west wall.' The monk said: 'In that case, one would bump into the exposed pillar.' The master said: 'I dare not agree.' Ascending the hall: 'If one dharma is understood, all connections are penetrated. ' Picking up his staff, he said, 'Having awakened here, one can lift the staff and roam freely across the sea. If you reach the summit of Yunju Mountain (Yúnjū shān), convey my words to the monk Xuefeng: "Doh!"' Ascending the hall: 'Casting a great net of teaching to quickly catch the fish of humans and devas. Protecting the sacred is not like the old barbarian, dragging mud and water. It is merely releasing the hawk upon seeing a rabbit, and shooting an arrow upon encountering a roe deer.' Then, loudly summoning the assembly, he said, 'Zhong!' Ascending the hall: 'In the past, Yaoshan (Yàoshān) did not attend morning and evening sessions for ten days or a month at a time. One day, as the assembly gathered, Yaoshan returned to his abbot's quarters. Venerable monks, at that time, the Buddha-dharma was already fading. In retrospect, it was still somewhat better. Now, drums are beaten and the hall is ascended every day, with a great deal of noise. The questioners' mouths are like spinning wheels, and the responders' tongues are like thunderbolts. It all seems that today, the wisdom-life of Vulture Peak (Língshān) hangs by a thread, and the family style of Shaoshi (Shàoshì) is as precarious as a pile of eggs. Where can one find a monk with a resolute will to uphold the lineage, who will come forth and disperse the assembly? It is not only about achieving quietude in the ears, but also about ensuring the long-lasting presence of the true dharma. Would that not be magnificent? If a staff cannot turn into a dragon, this mountain monk will reverse the order and scatter you all with this staff!' Ascending the hall: 'The eyelashes span the ten directions, and the eyebrows pierce through the azure sky above and reach the yellow springs below. Tell me, where is the nose?' After a long silence, he said, 'Here!' Ascending the hall: 'At the summit of Mount Miaogao (Miàogāo shān), the sea of clouds is vast and boundless. Before the Shaoshi Rock (Shàoshì yán), the snow and frost are chilling. Standing alone up to the waist is merely self-inflicted suffering and exhaustion. Seven days without encountering a moment of confusion. Meeting on another peak falls short of the goal. Returning west with only one shoe is far, far away.' He struck the staff and descended from the seat. Ascending the hall: 'The Great Way is only in...'

目前。要且目前難睹。欲識大道真體。今朝三月十五。不勞久立。建炎改元上堂。天地之大德曰生。聖人之大寶曰位　今上皇帝踐登寶位。萬國歸仁。草木禽魚咸被其德。此猶是聖主應世邊事。王宮降誕已前一句。天下人摸索不著。上堂。一切法無差。雲門胡餅趙州茶。黃鶴樓中吹玉笛。江城五月落梅花。慚愧太原孚上座。五更聞鼓角。天曉弄琵琶。喝一喝。上堂。南詢諸友踏破草鞋。絕學無為坐消日月。凡情易脫聖解難忘。但有纖毫皆成滲漏。可中為道似地擎山。應物現形如驢覷井。縱無計較途轍已成。若論相應轉沒交涉。勉諸仁者。莫錯用心。各自歸堂更求何事。

婺州寶林果昌禪師。安州時氏子。師與提刑楊次公入山。同遊山次。楊拈起大士飯石問。既是飯石為甚麼咬不破。師曰。只為太硬。楊曰。猶涉繁詞。師曰。未審提刑作么生。楊曰硬。師曰。也是第二月。楊為寫七佛殿額。乃問。七佛重出世時如何。師曰。一回相見一回新。上堂。一即一二即二。嗅著直是無香氣。驀拈拄杖卓一下曰。識得山僧楖𣗖條。莫向南山尋鱉鼻。

潭州云峰志璇祖燈禪師。南粵陳氏子。上堂。休去歇去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。大眾古人見處如日暉空。不著二邊豈墮陰界。堪嗟後代兒孫

【現代漢語翻譯】現代漢語譯本：現在，想要立刻見到（真理）卻難以得見。想要認識大道的真體，就在今天三月十五。不必久站。建炎改元時上堂說法：天地最大的恩德在於化育生命，聖人最珍貴的在於所處的地位。當今皇上登基，萬國歸順，草木禽魚都蒙受他的恩德。這還只是聖主應世的表面現象。在王宮降生之前的那句話，天下人都摸索不著。上堂說法：一切法沒有差別，就像雲門（Yunmen）的胡餅和趙州（Zhao Zhou）的茶一樣。黃鶴樓中吹奏玉笛，江城五月飄落梅花。慚愧太原孚上座，五更聽到鼓角聲，天亮了卻在彈琵琶。喝！上堂說法：南詢的同道們踏破了草鞋，以絕學無為的狀態消磨日月。凡人的情感容易擺脫，聖人的見解卻難以忘懷。只要有絲毫的執著，都會成為漏洞。如果把『可』當作道，就像大地支撐山嶽一樣。應物現形，就像驢子看井一樣。即使沒有計較，道路也已經形成。如果說相應，那就更沒有關係了。勉勵各位，不要用錯心思。各自回堂，還要求什麼呢？

婺州（Wuzhou）寶林果昌（Baolin Guochang）禪師，安州（Anzhou）時氏之子。禪師與提刑楊次公（Yang Cigong）入山，一同遊山時，楊次公拿起大士飯石問道：『既然是飯石，為什麼咬不破？』禪師說：『只因爲太硬。』楊次公說：『還是落入了繁瑣的言辭。』禪師說：『不知提刑您怎麼看？』楊次公說：『硬。』禪師說：『這也是第二個月亮（比喻不真實）。』楊次公為七佛殿題寫匾額，於是問道：『七佛重新出世時會是怎樣？』禪師說：『每次相見都煥然一新。』上堂說法：一就是一，二就是二，聞到（真理）卻直是無香氣。驀地拿起拄杖敲擊一下說：『認得老僧的楖𣗖條，莫向南山尋鱉鼻（比喻不要捨近求遠）。』

潭州（Tanzhou）云峰志璇（Yunfeng Zhixuan）祖燈禪師，南粵（Nanyue）陳氏之子。上堂說法：休去歇去，一念萬年去，寒灰枯木去，古廟香爐去，一條白練去。各位，古人所見之處如日光照耀天空，不執著于兩邊，豈會墮入陰暗的境界？可嘆後代的子孫。

【English Translation】 English version: Now, it is difficult to see (the truth) immediately. If you want to know the true nature of the Great Path, it is today, the fifteenth day of the third month. No need to stand for long. Giving a Dharma talk upon ascending the hall during the first year of the Jianyan era: The greatest virtue of Heaven and Earth is to nurture life, and the greatest treasure of a sage is their position. The current Emperor has ascended the throne, and all nations submit to his benevolence. Plants, trees, birds, and fish all benefit from his virtue. This is still just the superficial aspect of a sage ruler responding to the world. That one sentence before his birth in the royal palace is something that people cannot grasp. Giving a Dharma talk upon ascending the hall: All dharmas are without difference, like Yunmen's (雲門) hubing (sesame cake) and Zhao Zhou's (趙州) tea. Playing the jade flute in the Yellow Crane Tower, plum blossoms fall in Jiangcheng (江城) in the fifth month. Ashamed of the Venerable Fu (孚) of Taiyuan (太原), hearing the sound of drums and horns at the fifth watch, yet playing the pipa (琵琶, a Chinese lute) at dawn. Hē! (喝, a shout) Giving a Dharma talk upon ascending the hall: The fellow practitioners who inquire in the south have worn out their straw sandals, spending their days in the state of absolute learning and non-action. Ordinary emotions are easy to shed, but the understanding of a sage is difficult to forget. As long as there is the slightest attachment, it will become a leak. If you take 'can' (可) as the Dao, it is like the earth supporting the mountains. Responding to things and manifesting forms is like a donkey looking at a well. Even without calculation, the path has already been formed. If you talk about correspondence, then there is even less connection. I urge you all, do not use your minds wrongly. Each of you return to your hall, what else are you seeking?

Chan Master Guochang (果昌) of Baolin (寶林) Monastery in Wuzhou (婺州), was a Shi (時) from Anzhou (安州). The Master and the Commissioner Yang Cigong (楊次公) entered the mountain. While hiking together, Yang picked up a 'Great Being's Rice Stone' and asked, 'Since it is a rice stone, why can't it be bitten through?' The Master said, 'Only because it is too hard.' Yang said, 'Still falling into verbose language.' The Master said, 'I wonder what the Commissioner thinks?' Yang said, 'Hard.' The Master said, 'That is also the second moon (a metaphor for unreality).' Yang wrote the plaque for the Seven Buddhas Hall and then asked, 'What will it be like when the Seven Buddhas reappear in the world?' The Master said, 'Each time we meet, it is fresh and new.' Giving a Dharma talk upon ascending the hall: One is one, two is two, smelling it is truly without fragrance. Suddenly picking up his staff and striking it once, he said, 'Recognize this old monk's zhujian (楖𣗖, a kind of tree) staff, do not seek the turtle's nose on the Southern Mountain (a metaphor for not seeking far and wide for what is near at hand).'

Chan Master Zhixuan (志璇) of Yunfeng (云峰) Monastery in Tanzhou (潭州), was a Chen (陳) from Nanyue (南粵). Giving a Dharma talk upon ascending the hall: Stop, rest, one thought goes for ten thousand years, cold ashes and withered wood go, old temple incense burner goes, a strip of white silk goes. Everyone, what the ancients saw was like the sunlight illuminating the sky, not clinging to either side, how could they fall into the realm of darkness? Alas for later generations of descendants.

。多作一色邊會。山僧即不然。不休去不歇去。業識茫茫去。七顛八倒去。十字街頭鬧浩浩地聲色里坐臥去。三家村裡盈衢塞路荊棘里遊戲去。刀山劍樹劈腹剜心鑊湯爐炭皮穿骨爛去。如斯舉唱大似三歲孩兒輥繡毬。上堂。一切聲是佛聲。涂毒鼓透入耳朵里。一切色是佛色。鐵蒺藜穿過眼睛中。好事不如無。便下座。上堂。盡乾坤大地是個熱鐵圓。汝等諸人向甚麼處下口。良久曰。吞不進吐不出。上堂。瘦竹長松滴翠香。流風疏月度炎涼。不知誰住原西寺。每日鐘聲送夕陽。上堂。聲色頭上睡眠。虎狼群里安禪。荊棘林內翻身。雪刃叢中游戲。竹影掃揩塵不動。月穿潭底水無痕。上堂。不是風動不是幡動。衲僧失卻鼻孔。是風動是幡動。分明是個漆桶。兩段不同眼暗耳聾。澗水如藍碧。山花似火紅。上堂僧問。如何是西來意。師曰。筑著額頭磕著鼻。曰意旨如何。師曰。驢駝馬載。曰向上還有事也無。師曰。朝到西天暮歸唐土。曰謝師答話。師曰。大乘砑郎當。僧退。師乃曰。僧問西來意。筑著額頭磕著鼻。意旨又如何。驢駝並馬載。朝到西天暮歸唐。大乘恰似砑郎當。何故沒量大人被語脈里轉卻。遂拊掌大笑下座。僧問。丹霞燒木佛院主為甚麼眉須墮落。師曰。一人傳虛萬人傳實。曰恁么則不落也。師曰。兩重公案

【現代漢語翻譯】現代漢語譯本多作一色邊會。山僧即不然。不休去不歇去。業識茫茫去。七顛八倒去。十字街頭鬧浩浩地聲色里坐臥去。三家村裡盈衢塞路荊棘里遊戲去。刀山劍樹劈腹剜心鑊湯爐炭皮穿骨爛去。如斯舉唱大似三歲孩兒輥繡毬。上堂。一切聲是佛聲。涂毒鼓透入耳朵里。一切色是佛色。鐵蒺藜穿過眼睛中。好事不如無。便下座。上堂。盡乾坤大地是個熱鐵圓。汝等諸人向甚麼處下口。良久曰。吞不進吐不出。上堂。瘦竹長松滴翠香。流風疏月度炎涼。不知誰住原西寺（寺廟名）。每日鐘聲送夕陽。上堂。聲色頭上睡眠。虎狼群里安禪。荊棘林內翻身。雪刃叢中游戲。竹影掃揩塵不動。月穿潭底水無痕。上堂。不是風動不是幡動。衲僧失卻鼻孔。是風動是幡動。分明是個漆桶。兩段不同眼暗耳聾。澗水如藍碧。山花似火紅。上堂僧問。如何是西來意（禪宗術語，指達摩祖師從西方來到中國的目的）？師曰。筑著額頭磕著鼻。曰意旨如何？師曰。驢駝馬載。曰向上還有事也無？師曰。朝到西天暮歸唐土。曰謝師答話。師曰。大乘砑郎當。僧退。師乃曰。僧問西來意。筑著額頭磕著鼻。意旨又如何。驢駝並馬載。朝到西天暮歸唐。大乘恰似砑郎當。何故沒量大人被語脈里轉卻。遂拊掌大笑下座。僧問。丹霞燒木佛（人名）院主為甚麼眉須墮落？師曰。一人傳虛萬人傳實。曰恁么則不落也。師曰。兩重公案。

【English Translation】 English version They often create artificial distinctions. But not so for this mountain monk. I go on without stopping, without resting. I go on with karmic consciousness vast and boundless. I go on stumbling and falling. I sit and lie amidst the hustle and bustle of the crossroads, amidst sights and sounds. I play in the three-family village, amidst crowded streets and thorny thickets. I go on through mountains of knives and trees of swords, with bellies split and hearts gouged out, in cauldrons of boiling water and charcoal furnaces, with skin pierced and bones rotten. Such pronouncements are just like a three-year-old child rolling an embroidered ball. Ascending the hall: All sounds are the Buddha's voice. The poisoned drum penetrates the ears. All sights are the Buddha's form. Iron barbs pierce through the eyes. A good thing is better than nothing. Then he descended from the seat. Ascending the hall: The entire universe is a red-hot iron ball. Where will you all put your mouths? After a long silence, he said: 'Cannot swallow, cannot spit out.' Ascending the hall: Slender bamboos and tall pines drip with verdant fragrance. Flowing breezes and sparse moonlight measure the heat and coolness. I wonder who lives in the Yuanxi Temple (name of the temple). Every day, the sound of the bell sends off the setting sun. Ascending the hall: Sleeping on top of sounds and sights. Practicing Chan meditation in a pack of tigers and wolves. Turning over in a thicket of thorns. Playing in a forest of snowy blades. Bamboo shadows sweep but stir no dust. The moon pierces the bottom of the pond, leaving no trace in the water. Ascending the hall: It is not the wind moving, it is not the banner moving. The monks have lost their nostrils. It is the wind moving, it is the banner moving. Clearly, it is a lacquer bucket. Two different segments, eyes blind and ears deaf. The stream water is as blue as lapis lazuli. The mountain flowers are like fiery red. A monk ascending the hall asked: 'What is the meaning of the Westward Journey (a Zen term referring to Bodhidharma's purpose in coming to China from the West)?' The master said: 'Bumping the forehead, hitting the nose.' The monk said: 'What is the meaning of that?' The master said: 'Donkeys, camels, and horses carry it.' The monk said: 'Is there anything beyond that?' The master said: 'Arriving in the Western Heaven in the morning, returning to the Tang land in the evening.' The monk said: 'Thank you for the answer, Master.' The master said: 'The Mahayana is like a grinding roller.' The monk withdrew. The master then said: 'The monk asked about the meaning of the Westward Journey. Bumping the forehead, hitting the nose. What is the meaning of that? Donkeys, camels, and horses carry it. Arriving in the Western Heaven in the morning, returning to the Tang land in the evening. The Mahayana is just like a grinding roller. Why is it that immeasurable great people are turned around by the words?' Then he clapped his hands, laughed loudly, and descended from the seat. A monk asked: 'Why did the eyebrows and beard of Abbot Danxia Burning Wooden Buddha (name of a person) fall off?' The master said: 'One person transmits falsehood, ten thousand people transmit truth.' The monk said: 'Then they would not fall off?' The master said: 'Two layers of public cases.'

。曰學人未曉特伸請益。師曰筠袁虔吉頭上插筆。問德山入門便棒意旨如何。師曰。束杖理民。曰臨濟入門便喝又作么生。師曰。不言而化。曰未審和尚如何為人。師曰。一刀兩段。問無縫鐵門請師一啟。師曰。進前三步。曰向上無關請師一閉。師曰。退後一尋。曰不開不閉又作么生。師曰吽吽便打。

東京慧林常悟禪師。僧問。若不傳法度眾生。舉世無由報恩者。未審傳個甚麼法。師曰。開宗明義章第一。問達磨未來時如何。師曰。省得草鞋錢。曰來后如何。師曰。重疊關山路。

安吉州道場有規禪師。婺州姜氏子。上堂拈拄杖曰。還見么。窮諸玄辯。若一毫置於太虛竭世樞機。似一滴投于巨壑。德山老人雖則焚其疏鈔。也是賊過後張弓。且道文彩未彰以前。又作么生理論。三千劍客今何在。獨許莊周致太平上堂。種田博飯地藏家風。客來喫茶趙州禮度。且道護聖門下別有甚麼長處。良久曰。尋常不放山泉出。屋底清池吟照人。化士出問。促裝已辦乞師一言。師曰。好看前路事莫比在家時。曰恁么則三家村裡十字街頭等個人去也。師曰。照顧打失布袋。

趙州延慶可復禪師上堂。胡來胡現漢來漢現。忽然胡漢俱來時如何祇準。良久曰。落霞與孤騖齊風。秋水共長天一色參。上堂驀拈拄杖橫按膝上

【現代漢語翻譯】現代漢語譯本：學人說：『學人還不明白，特地來請教。』禪師說：『筠州、袁州、虔州、吉州頭上插筆（指地理位置相近，文化交流頻繁）。』問：『德山入門便打，意旨如何？』禪師說：『拿著棍子管理百姓（比喻以嚴厲手段教化）。』問：『臨濟入門便喝，又作什麼解釋？』禪師說：『不說話就能使人感化。』問：『不知道和尚您是如何教導人的？』禪師說：『一刀兩斷（比喻直截了當，毫不含糊）。』問：『無縫鐵門，請禪師開啟。』禪師說：『向前走三步。』問：『向上沒有關卡，請禪師關閉。』禪師說：『向後退一尋（古代長度單位）。』問：『不開啟也不關閉，又該如何是好？』禪師說：『吽吽（模仿聲音），然後就打。』

東京慧林常悟禪師。僧人問：『如果不傳法度化眾生，世上就沒有辦法報答恩情。不知道要傳什麼法？』禪師說：『開宗明義章第一（比喻最基本、最重要的道理）。』問：『達磨（Bodhidharma）未來中國時是什麼樣的？』禪師說：『省了買草鞋的錢。』問：『來之後又是什麼樣的？』禪師說：『重疊關山路（比喻歷經艱辛）。』

安吉州道場有規禪師，婺州姜氏子。上堂時拿起拄杖說：『看見了嗎？窮盡各種玄妙的辯論，就像把一根毫毛放在太空中；用盡世間的權謀機變，就像把一滴水投進巨大的山谷。德山（Deshan）老人雖然焚燒了他的疏鈔，也像是賊走之後才張弓。那麼，在文采還沒有顯現之前，又該如何理論呢？三千劍客如今在哪裡？只有莊周（Zhuang Zhou）才能帶來太平。』上堂：種田、吃飯，是地藏（Ksitigarbha）菩薩的家風；客人來了就喫茶，是趙州（Zhaozhou）禪師的禮度。那麼，護聖門下還有什麼特別的長處呢？』良久后說：『尋常不放山泉出，屋底清池吟照人。』化緣的僧人出來問道：『已經準備好行裝，請禪師說一句。』禪師說：『好看前路事，莫比在家時（比喻修行要認真，不要像在家時那樣隨意）。』僧人說：『這樣說來，就像在三家村裡、十字街頭等待人來。』禪師說：『照顧打失布袋（比喻要小心謹慎，不要失去本性）。』

趙州延慶可復禪師上堂。『胡人來了就現胡人的樣子，漢人來了就現漢人的樣子。忽然胡人和漢人一起來了，該怎麼辦？』良久后說：『落霞與孤鶩齊飛，秋水共長天一色（比喻美好的景色）。』上堂時突然拿起拄杖，橫放在膝蓋上。

【English Translation】 English version: A student said, 'This student does not yet understand and specially asks for instruction.' The Master said, 'Heads inserted with pens in Jun, Yuan, Qian, and Ji (referring to the geographical proximity and frequent cultural exchange of these locations).' Asked, 'Deshan (德山) hits upon entering, what is the meaning?' The Master said, 'Governing the people with a staff (metaphor for teaching with strict methods).' Asked, 'Linji (臨濟) shouts upon entering, how is that explained?' The Master said, 'Transforming without words.' Asked, 'I do not know how the Abbot guides people?' The Master said, 'Cutting in two with one stroke (metaphor for being direct and unambiguous).' Asked, 'Please open the seamless iron gate.' The Master said, 'Step forward three paces.' Asked, 'There are no barriers above, please close it.' The Master said, 'Retreat one xun (尋, an ancient unit of length).' Asked, 'Neither opening nor closing, what should be done?' The Master said, 'Hum hum (imitating a sound), then strike.'

Chan Master Changwu of Huilin Temple in Tokyo. A monk asked, 'If the Dharma is not transmitted to liberate sentient beings, there is no way to repay kindness in the world. I wonder what Dharma is transmitted?' The Master said, 'The first chapter of Opening the Doctrine and Clarifying the Meaning (metaphor for the most basic and important principles).' Asked, 'What was it like when Bodhidharma (達磨) had not yet come to China?' The Master said, 'Saving the money for straw sandals.' Asked, 'What is it like after coming?' The Master said, 'Overlapping mountain passes (metaphor for experiencing hardship).'

Chan Master Yougui of Daochang Temple in Anji Prefecture, a son of the Jiang family of Wuzhou. Ascending the hall, he picked up his staff and said, 'Do you see it? Exhausting all mysterious arguments is like placing a hair in the vastness of space; exhausting all worldly schemes is like dropping a drop of water into a giant ravine. Although old man Deshan (德山) burned his commentaries, it is like drawing a bow after the thief has left. Then, before the brilliance of literary talent is revealed, how should one theorize? Where are the three thousand swordsmen now? Only Zhuang Zhou (莊周) is allowed to bring peace.' Ascending the hall: Farming and eating rice is the family style of Ksitigarbha (地藏); serving tea to guests is the etiquette of Chan Master Zhaozhou (趙州). Then, what special strengths does the Huesheng lineage have?' After a long silence, he said, 'Ordinarily, mountain springs are not released, and the clear pond at the bottom of the house reflects and chants to people.' A mendicant monk came out and asked, 'The luggage is ready, please say a word, Master.' The Master said, 'Look carefully at the road ahead, do not compare it to being at home (metaphor for practicing diligently, not being as casual as at home).' The monk said, 'In that case, it is like waiting for someone in the three-family village at the crossroads.' The Master said, 'Take care not to lose your bag (metaphor for being careful and not losing your original nature).'

Chan Master Kefu of Yanqing Temple in Zhaozhou ascended the hall. 'When a barbarian comes, manifest as a barbarian; when a Han comes, manifest as a Han. Suddenly, if both barbarians and Hans come together, what should be done?' After a long silence, he said, 'The falling rosy clouds fly together with the lone duck, the autumn water shares one color with the long sky (metaphor for beautiful scenery).' Ascending the hall, he suddenly picked up his staff and placed it horizontally on his knees.

曰。苦痛深苦痛深。碧潭千萬丈。那個是知音。卓一下下座。

安吉州道場慧顏禪師上堂。世尊按指海印發光。拈拄杖曰。莫妄想。便下座。

溫州雙峰普寂宗達佛海禪師。僧問。如何是永嘉境。師曰。華蓋峰。曰如何是境中人。師曰。一宿覺。上堂眾集定。喝一喝。冤有頭債有主。珍重。

越州五峰子琪禪師。僧問。學人上來乞師垂示。師曰。花開千朵秀。曰學人不會。師曰。雨後萬山青。曰謝指示。師曰。爾作么生會。僧便喝。師曰。未在。僧又喝。師曰。一喝兩喝後作么生。曰也知和尚有此機要。師曰。適來道甚麼。僧無語。師便喝。

西京韶山雲門道信禪師。僧問。如何是祖師西來意。師曰。千年古墓蛇今日頭生角。曰莫便是和尚家風也無。師曰。卜度則喪身失命。問如何是學人自己。師曰。無人識者。曰如何得脫灑去。師曰。爾問我答。

臨安府上天竺從諫慈辯講師。處之松陽人也。具大知見聲播講席。于止觀深有所契。每與禪衲游。嘗以道力扣大通。通一日作書寄之。師發緘睹黑白二圓相乃悟。答偈曰。黑相白相擔枷過狀。了不了兮無風起浪。若問究竟事如何。洞庭山在太湖上。

越州承天滋須禪師。姓黃氏。單州人。受業東京常興寺。深窮經論律行精持。參大通

【現代漢語翻譯】現代漢語譯本：說：『苦痛啊，深重的苦痛啊！碧綠深潭有千萬丈深，誰是我的知音呢？』說完，便立刻下座。

安吉州道場慧顏禪師上堂說法。世尊按指海印（Buddha pressing his finger on the ocean seal samadhi）而發光。禪師拿起拄杖說：『不要妄想！』便下座。

溫州雙峰普寂宗達佛海禪師。有僧人問：『什麼是永嘉（Yongjia）的境界？』禪師說：『華蓋峰（Huagai Peak）。』僧人問：『什麼是境界中的人？』禪師說：『一宿覺（Yisujue）。』禪師上堂，大眾聚集完畢，禪師大喝一聲：『冤有頭，債有主！』（Every debt has its debtor.）珍重！

越州五峰子琪禪師。有僧人問：『學人前來，乞求禪師開示。』禪師說：『花開千朵秀。』僧人說：『學人不會。』禪師說：『雨後萬山青。』僧人說：『謝謝指示。』禪師說：『你作何理解？』僧人便喝一聲。禪師說：『還不到位。』僧人又喝一聲。禪師說：『一喝兩喝之後又如何？』僧人說：『也知道和尚有此機要。』禪師說：『剛才說什麼？』僧人無語。禪師便喝一聲。

西京韶山雲門道信禪師。有僧人問：『如何是祖師西來意？』禪師說：『千年古墓蛇，今日頭生角。』僧人問：『莫非這就是和尚的家風？』禪師說：『猜測揣度就會喪身失命。』問：『如何是學人自己？』禪師說：『無人識者。』問：『如何才能脫灑而去？』禪師說：『你問我答。』

臨安府上天竺從諫慈辯講師，是處州松陽人。具有廣博的知識見解，聲名遠播於講席。對於止觀（Śamatha-vipassanā）有深刻的契合。經常與禪僧交往。曾經用道力叩問大通（Datong）。大通有一天寫信寄給他。講師打開信封，看到黑白兩個圓相，於是領悟。答偈說：『黑相白相，擔枷過狀。了不了兮，無風起浪。若問究竟事如何，洞庭山在太湖上。』

越州承天滋須禪師，姓黃氏，是單州人。在東京常興寺受業，深入研究經論，嚴持戒律。參訪大通（Datong）。

【English Translation】 English version: He said, 'Suffering, deep suffering! The green pool is ten thousand feet deep. Who is my confidant?' Having said that, he immediately descended from the seat.

Chan Master Huiyan of Daocheng Temple in Anji Prefecture ascended the Dharma hall. The World Honored One pressed his finger on the ocean seal (Haiyin) and emitted light. The Chan Master raised his staff and said, 'Do not engage in妄想 (wangxiang, delusional thinking)!' Then he descended from the seat.

Chan Master Puji Zongda Fohai of Shuangfeng Temple in Wenzhou. A monk asked, 'What is the realm of Yongjia?' The Master said, 'Huagai Peak.' The monk asked, 'What is the person in the realm?' The Master said, 'One Night Awakening (Yisujue).' The Master ascended the hall, and when the assembly was settled, he shouted, 'Every debt has its debtor!' Treasure this!

Chan Master Ziqi of Wufeng Temple in Yuezhou. A monk asked, 'The student has come to beg the Master for instruction.' The Master said, 'Flowers bloom in thousands of beautiful blossoms.' The monk said, 'The student does not understand.' The Master said, 'After the rain, ten thousand mountains are green.' The monk said, 'Thank you for the instruction.' The Master said, 'How do you understand it?' The monk then shouted. The Master said, 'Not quite there yet.' The monk shouted again. The Master said, 'After one shout, then two shouts, what then?' The monk said, 'I also know that the Abbot has this essential mechanism.' The Master said, 'What did you say just now?' The monk was speechless. The Master then shouted.

Chan Master Daoxin of Yunmen Temple on Shaoshi Mountain in Xijing. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'A snake from an ancient tomb of a thousand years today grows horns on its head.' The monk asked, 'Could this be the Abbot's family style?' The Master said, 'Speculation will lead to loss of life.' Asked, 'What is the student's own self?' The Master said, 'No one recognizes it.' Asked, 'How can one be free and unfettered?' The Master said, 'You ask, I answer.'

Preacher Cibei Congjian of Shangtianzhu Temple in Lin'an Prefecture was a native of Songyang in Chuzhou. He possessed great knowledge and insight, and his reputation spread far and wide in the lecture halls. He had a deep understanding of Śamatha-vipassanā (止觀, Zhiguan). He often associated with Chan monks. He once used his spiritual power to inquire of Datong. One day, Datong wrote a letter and sent it to him. The Preacher opened the letter and saw two black and white circles, and then he realized. He replied with a verse: 'Black phase, white phase, carrying the cangue past the magistrate. Understanding or not understanding, waves rise without wind. If you ask what the ultimate matter is, Dongting Mountain is on Taihu Lake.'

Chan Master Zixu of Chengtian Temple in Yuezhou, whose surname was Huang, was a native of Danzhou. He received his education at Changxing Temple in Tokyo, deeply studied the sutras and treatises, and strictly upheld the precepts. He visited Datong.

禪師言下契悟。遂住承天。示眾曰。若論此事。體之則神。敬之則靈。觀之則眼似眉毛。聽之則泥牛哮吼。言之則縮卻舌頭。嗅之則塞卻鼻孔。觸之則一棒一條痕。思之則針劄不入。當此之際謂之智不到處。心路絕處。亦謂之無事人安樂處。直饒千聖出興諸祖當頭亦道不著。昔日凈名居士對諸菩薩前。曾露這個訊息。次有達磨大師。于少室峰前九年為眾說法。唯有二祖親聞。自後法流沙界。承天今日向知有底人前亦有個說處。良久曰。見么。百味交羅明祖意。一言之下報深恩。又上堂拈起拄杖曰。見么。明如鏡平如秤。四七二三親行此令。有眼底辨取擊禪床一下。

蘇州吳江聖壽法晏禪師。僧問。祖意西來即不問。今日開堂事若何。師曰。云生碧嶂。云學人不會。師曰。月落寒潭。乃曰。山頭浪起水底塵飛。結果空花生兒石女。如今即不恁么。三年一閏九月重陽。冬天日短春天漸長。寒即向火熱即取涼。良久曰。且道佛法在什麼處。不離當處常湛然。覓即知君不可見。喝一喝。

鄭州資福寶月法明禪師。浴佛升坐。僧問。法身清凈妙應無方。為什麼香湯浴佛。師曰。今朝四月八。云既然無垢浴個什麼。師曰。不因入水爭見長人。云忽若撞著雲門老子又作么生師曰。快便難逢便打。上堂曰。資福別無所補。

【現代漢語翻譯】現代漢語譯本：禪師當即領悟。於是住在承天寺。向大眾開示說：『如果談論這件事，體會它就是神妙，敬畏它就是靈驗，觀察它就像眉毛一樣近在眼前，傾聽它就像泥牛在怒吼，說出來就會縮回舌頭，聞到它就會堵塞鼻孔，觸碰到它就會一棒子一條痕跡，思考它就像針扎不進去。』當此之時，稱之為智慧無法到達之處，心路斷絕之處，也稱之為無事之人安樂的地方。即使千聖出現，諸祖當面，也說不透。昔日維摩詰居士（Vimalakirti，一位著名的在家菩薩）在眾菩薩面前，曾透露這個訊息。後來有達摩大師（Bodhidharma，禪宗始祖），在少室山峰前九年為大眾說法，只有二祖慧可（Huike，達摩的繼承人）親自聽聞。自此以後，佛法流傳於沙界。承天寺今日在知道底細的人面前也有個說法的地方。良久說道：『見到了嗎？百味交雜，明白祖師的意旨；一言之下，報答深厚的恩情。』又上堂，拿起拄杖說：『見到了嗎？明亮如鏡子，平正如秤。歷代祖師親自奉行此令。』有眼力的人辨別一下！擊禪床一下。蘇州吳江聖壽法晏禪師（Fa Yan，禪師名號）。僧人問道：『祖師西來的意旨暫且不問，今日開堂說法又如何呢？』禪師說：『雲彩從碧綠的山峰升起。』僧人說：『學人不會。』禪師說：『月亮落在寒冷的深潭。』於是說：『山頭掀起波浪，水底揚起塵埃，結果是空花結果，石女生子。如今就不這樣了，三年一閏，九月重陽，冬天日短，春天漸長，寒冷就向火取暖，炎熱就尋求涼爽。』良久說道：『且說佛法在什麼地方？不離當下，常自湛然，尋求它，就知道你無法見到。』喝一聲。鄭州資福寶月法明禪師（Fa Ming，禪師名號）。在浴佛節升座。僧人問道：『法身清凈，妙用無方，為什麼還要用香湯浴佛呢？』禪師說：『今天四月初八。』僧人說：『既然沒有污垢，洗個什麼呢？』禪師說：『不入水中，怎能見到高大的人？』僧人說：『忽然撞見雲門文偃老子（Yunmen Wenyan，禪宗大師），又該怎麼辦？』禪師說：『快捷方便難以遇到，遇到了就打。』上堂說：『資福寺沒有什麼可以補充的。』

【English Translation】 English version: The Zen master immediately attained enlightenment. Thereupon, he resided at Chengtian Temple. He instructed the assembly, saying: 'If we discuss this matter, to embody it is to be divine; to revere it is to be efficacious; to observe it is as close as one's eyebrows; to listen to it is like a clay ox roaring; to speak of it is to retract one's tongue; to smell it is to block one's nostrils; to touch it is to leave a mark with every strike of the staff; to contemplate it is like a needle that cannot penetrate.' At this juncture, it is called the place where wisdom cannot reach, the place where the path of the mind is cut off, and also called the place of peace and joy for those who have nothing to do. Even if a thousand sages were to appear and all the patriarchs were present, they could not express it completely. In the past, Vimalakirti (Vimalakirti, a famous lay bodhisattva) revealed this message before all the bodhisattvas. Later, there was the Great Master Bodhidharma (Bodhidharma, the first patriarch of Zen), who preached to the assembly for nine years before Shaoshi Peak, and only the Second Patriarch Huike (Huike, Bodhidharma's successor) personally heard it. Since then, the Dharma has flowed throughout the Saha world. Today, Chengtian Temple also has something to say before those who know the bottom line.' After a long pause, he said: 'Do you see it? A hundred flavors intermingle, understanding the Patriarch's intent; with a single word, repay the deep kindness.' Then, ascending the hall again, he raised his staff and said: 'Do you see it? As bright as a mirror, as fair as a scale. The past patriarchs personally carried out this decree.' Those with eyes, discern it! He struck the Zen platform once. Zen Master Fa Yan (Fa Yan, Zen Master's title) of Shengshou Temple in Wujiang, Suzhou. A monk asked: 'The meaning of the Patriarch's coming from the West is not asked for now, but what about the matter of opening the hall today?' The Master said: 'Clouds rise from the green peaks.' The monk said: 'This student does not understand.' The Master said: 'The moon falls into the cold pool.' Then he said: 'Waves rise on the mountain top, dust flies from the bottom of the water, resulting in empty flowers bearing fruit and stone women giving birth to children. Now it is not like that. Three years have a leap month, the ninth month is Double Ninth Festival, winter days are short, spring days gradually lengthen, when it's cold, seek warmth from the fire, when it's hot, seek coolness.' After a long pause, he said: 'Tell me, where is the Buddha-dharma? It does not leave the present place, always serenely clear. If you seek it, you will know that you cannot see it.' He shouted once. Zen Master Fa Ming (Fa Ming, Zen Master's title) of Zifu Baoyue Temple in Zhengzhou. Ascending the seat during the Bathing the Buddha Festival. A monk asked: 'The Dharma body is pure and its wondrous functions are boundless. Why bathe the Buddha with fragrant water?' The Master said: 'Today is the eighth day of the fourth month.' The monk said: 'Since there is no defilement, what is there to bathe?' The Master said: 'Without entering the water, how can one see a tall person?' The monk said: 'If one suddenly encounters old Master Yunmen Wenyan (Yunmen Wenyan, a Zen master), what should one do?' The Master said: 'Quickness and convenience are hard to come by; if you encounter it, strike!' Ascending the hall, he said: 'Zifu Temple has nothing to add.'

五日一參擊鼓。何曾說妙談玄。只是粗言直語。甘草自來甜。黃連依舊苦。忽若鼻孔遼天逢人切忌錯舉。又上堂曰。風柯月渚並可傳心。煙島雲林咸提妙旨。現成公案不在思量。更說碧眼西來單傳直指。大似平地生波。而今還有相委悉底么。良久曰。石頭大小連雲翠。檜短松長帶露青。下座。又曰。若論此事譬如伐樹得根。灸病得穴。若也得根。豈在千枝遍斬。若也得穴。不假六分全燒。以拄杖卓一下曰。這個是根那個是穴。喝一喝曰。是何言歟。

越州天衣寺慧通禪師。僧問。師子未出窟時如何。師曰。藏牙伏爪。云出窟后如何。師曰。群狐屏跡。云恁么則青莎窟里威風振。秦望山前露爪牙。師曰。爾試哮吼看。僧云。放過一著。師曰。吐不出。問如何是祖師西來意。師曰。青松倒影垂幽徑。云學人不會。師曰。綠竹寒聲夾亂流。云學人從此更無疑也。師曰。且緩緩。乃曰。今日囊錐既露。不免帶水拖泥。顧視大眾曰。有么然祖師心印直下圓成。恁么會得少分相應。若以言詮取證徒自疲勞。馳騁詞鋒欲繼真乘無有是處。只如達磨未來一句作么生道。還有人道得么。良久曰。鐵牛昨夜三更走。石女溪邊喝便回。又示眾曰。鳴鐘一扣響振妙峰。玉燭騰輝大千普照。觀音菩薩到這裡無處藏身。更問如何若何。鐵圍山

【現代漢語翻譯】現代漢語譯本每五天一次參禪，以擊鼓為號。哪裡曾說過什麼玄妙高深的道理？只是粗淺直白的言語罷了。甘草自然是甜的，黃連依舊是苦的。忽然間，如果鼻孔朝天，逢人切記不要錯誤地指點（禪機）。又上堂說法：風吹樹木、月照水渚，都可以用來傳達心意；煙霧籠罩的島嶼、雲霧繚繞的樹林，都蘊含著精妙的旨意。現成的公案，無需思量。再說碧眼胡僧（Bodhidharma 菩提達摩）西來，單傳直指心性的法門，這就像是平地生波一樣。現在還有人要詳細瞭解嗎？（停頓良久）巖石無論大小都與連綿的雲彩相映成翠，檜樹無論高矮都帶著露水而顯青色。下座。又說：如果談論這件事，就像是砍樹要砍到樹根，鍼灸治病要找到穴位一樣。如果找到了樹根，哪裡還需要一根根地砍斷樹枝？如果找到了穴位，就不需要全部燒灼六分（指全身）。用拄杖敲擊一下說：這個是樹根，那個是穴位。喝一聲說：這是什麼話呢？越州天衣寺慧通禪師（Huitong 慧通）有僧人問：獅子未出洞穴時是什麼樣的？禪師說：隱藏牙齒，收斂爪子。僧人問：出洞穴后是什麼樣的？禪師說：群狐都隱匿軌跡。僧人說：這樣說來，在青莎窟里威風凜凜，在秦望山前露出爪牙？禪師說：你試著吼叫一聲看看。僧人說：錯過了一招。禪師說：吐不出來。問：如何是祖師西來意（Bodhidharma 菩提達摩西來的真正目的）？禪師說：青松倒影垂向幽靜的小路。僧人說：學人不能領會。禪師說：綠竹的寒冷聲音夾雜著奔流的河水。僧人說：學人從此再沒有疑問了。禪師說：且慢。於是說：今天囊中的錐子已經露出來了，免不了要帶水拖泥。環顧大眾說：有沒有人能直接領會祖師的心印，當下圓滿成就？如果這樣理解，就能稍微相應。如果用言語來尋求證明，只會徒勞疲憊。馳騁詞鋒想要繼承真正的佛法，是沒有這種道理的。就像達磨（Bodhidharma 菩提達摩）未來之前的那句話，該怎麼說呢？還有人能說得出來嗎？（停頓良久）鐵牛昨夜三更跑走了，石女在溪邊大喝一聲就回來了。又向大眾開示說：鳴鐘一響，聲音震動妙峰，玉燭的光輝照亮整個大千世界。觀音菩薩（Avalokiteśvara 觀世音）到這裡也無處藏身。再問如何如何，鐵圍山（Cakravāda 鐵圍山）。

【English Translation】 English version Every five days, a Chan session is held, signaled by the beating of a drum. There has never been any talk of profound mysteries or abstruse theories. It's just plain, straightforward language. Licorice is naturally sweet, and Coptis remains bitter. Suddenly, if your nostrils point to the sky, be sure not to misinterpret (the Chan message) when you meet someone. He then ascended the Dharma hall and said: 'The wind rustling through the branches and the moon reflecting on the water's edge can both be used to convey the mind; the misty islands and the cloud-shrouded forests all contain subtle meanings. Ready-made cases require no deliberation. Furthermore, the blue-eyed barbarian (Bodhidharma) came from the West, transmitting directly the Dharma of pointing directly to the mind. This is like creating waves on flat ground. Now, is there anyone who wants to know the details?' (After a long pause) 'Stones, whether large or small, are verdant in the clouds; junipers, whether short or tall, are green with dew.' He then descended from the seat. He also said: 'If we discuss this matter, it's like felling a tree by getting to the root, or treating an illness by finding the acupuncture point. If you get to the root, why bother cutting down each branch? If you find the acupuncture point, there's no need to burn all six divisions (of the body).』 He tapped his staff once and said: 'This is the root, and that is the acupuncture point.' He shouted, 'What is this?' Chan Master Huitong (慧通) of Tianyi Temple in Yuezhou. A monk asked: 'What is the lion like before it leaves the cave?' The Master said: 'Hiding its teeth and crouching its claws.' The monk asked: 'What is it like after it leaves the cave?' The Master said: 'All the foxes disappear.' The monk said: 'In that case, it displays its power in the Green Sedge Cave and reveals its claws before Mount Qinwang?' The Master said: 'Try roaring and see.' The monk said: 'I missed a move.' The Master said: 'You can't spit it out.' Asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming from the West)?' The Master said: 'The reflection of the green pine hangs over the secluded path.' The monk said: 'This student does not understand.' The Master said: 'The cold sound of green bamboo mingles with the rushing river.' The monk said: 'From this, this student has no more doubts.' The Master said: 'Hold on a moment.' Then he said: 'Today, since the awl in the bag has been revealed, it is inevitable to drag mud with water.' Looking at the assembly, he said: 'Is there anyone who can directly realize the Patriarch's mind-seal and achieve perfect accomplishment in the present moment? If you understand in this way, you will have a slight correspondence. If you seek proof through words, you will only tire yourself out in vain. To gallop with eloquence in an attempt to inherit the true vehicle is impossible. Just like that saying before Bodhidharma came, how should it be said? Is there anyone who can say it?' (After a long pause) 'The iron ox ran away at midnight last night, and the stone woman shouted by the stream and brought it back.' He further instructed the assembly, saying: 'One strike of the bell resonates throughout Mount Miao, and the light of the jade candle illuminates the entire great thousand world. Avalokiteśvara (觀世音) has nowhere to hide here. If you ask further how it is, it is Mount Cakravāda (鐵圍山).'

畔更過三千。

湖州天聖齊月禪師。僧問。如何是祖師西來意。師曰。胡地冬生筍。云乞師再指。師曰。波斯不繫腰。云三十年後專為流通。師曰。西來意作么生。僧拊掌一下。師曰。早是亂統。僧禮拜師便打。問師唱誰家曲。宗風嗣阿誰。師曰。魚行水濁。云恁么則凈慈一箭直射翠峰也。師曰。卦是天門算來五兆。云驗人端的處。下口便知。音師曰。一任摸索。乃曰。祖師心印迥脫根塵。妙體非形徒然測度。若乃心存知解識滯見𥹢。祖師徽猷如何得到。今日直須一念情盡內外見亡。大智圓明方能洞曉。便乃隨機應用好醜齊觀。觸處皆渠更無別理。山河舉唱孰是知音。水鳥談真何人善聽。然雖如是。知者方知。更若心眼未開。切忌承虛接響。以拄杖卓一下。

柳州宜章圓明希古禪師。上堂曰。天地無四壁。日月無四時。暑往寒來風恬浪靜。古今天地古今山河。情與無情皆承恩力。不用南詢諸祖。北見文殊。古佛廟前。此時參畢。見個什麼。良久曰。也是迷逢達磨。

通州狼山文慧禪師。僧問。和尚未見凈慈時如何。師曰。鐵牛生角。云見后如何。師曰。石馬懷胎。問如何是祖師西來意。師曰。海云生岳頂。云學人不會。師曰。楊子水朝東。

金山善寧禪師法嗣

秀州禪悅知相禪師上堂

【現代漢語翻譯】現代漢語譯本：畔更過三千（畔更：田埂；三千：指數量眾多。意為田埂已經過了很多）。湖州天聖齊月禪師。有僧人問：『如何是祖師西來意？』（祖師西來意：指禪宗的根本宗旨）。禪師說：『胡地冬生筍。』（胡地：指北方地區。意為北方地區冬天生筍，不合常理）。僧人說：『乞請禪師再次開示。』禪師說：『波斯不繫腰。』（波斯：古代國家名。意為波斯人不繫腰帶，不拘一格）。僧人說：『三十年後專為流通。』（流通：傳播。意為三十年後專門為此事傳播）。禪師說：『西來意作么生？』（作么生：怎麼樣）。僧人拍了一下手掌。禪師說：『早是亂統。』（亂統：混亂。意為已經混亂了）。僧人禮拜，禪師便打。問：『禪師唱的是誰家的曲子？宗風傳承的是誰？』（宗風：宗門的風格。嗣：繼承）。禪師說：『魚行水濁。』（意為魚遊動則水變渾濁）。僧人說：『恁么則凈慈一箭直射翠峰也。』（恁么則：如果這樣說來。凈慈：寺名。翠峰：山峰名。意為凈慈寺的一箭直接射向翠峰）。禪師說：『卦是天門算來五兆。』（卦：占卜。天門：指天上的門戶。五兆：指占卜的結果。意為占卜的結果顯示是五兆）。僧人說：『驗人端的處，下口便知。』（驗人：考驗人。端的處：真實之處。意為考驗人的真實之處，一開口便知道）。禪師說：『一任摸索。』（一任：任憑。摸索：尋找。意為任憑你們去摸索）。於是說：『祖師心印迥脫根塵，妙體非形徒然測度。若乃心存知解識滯見𥹢，祖師徽猷如何得到？今日直須一念情盡內外見亡，大智圓明方能洞曉。便乃隨機應用好醜齊觀，觸處皆渠更無別理。山河舉唱孰是知音？水鳥談真何人善聽？然雖如是，知者方知。更若心眼未開，切忌承虛接響。』（祖師心印：指禪宗的傳承。迥脫根塵：完全脫離世俗。妙體非形：指禪的真諦無法用具體形象來描述。徒然測度：白白猜測。知解：知識和見解。識滯見𥹢：被知識和見解所束縛。徽猷：美好的功德。一念情盡：一個念頭完全放下。內外見亡：內外之見都消失。大智圓明：大智慧圓滿光明。洞曉：徹底明白。隨機應用：根據情況靈活運用。好醜齊觀：好與壞都平等看待。觸處皆渠：到處都是它。別理：其他的道理。山河舉唱：山河都在歌唱。知音：懂得音樂的人。水鳥談真：水鳥都在談論真理。善聽：善於聽的人。承虛接響：接受虛假的言論。意為祖師的心印完全脫離世俗，禪的真諦無法用具體形象來描述，白白猜測。如果心中存有知識和見解，被知識和見解所束縛，如何能得到祖師美好的功德？今天必須一個念頭完全放下，內外之見都消失，大智慧圓滿光明才能徹底明白。於是根據情況靈活運用，好與壞都平等看待，到處都是它，沒有其他的道理。山河都在歌唱，誰是知音？水鳥都在談論真理，誰善於聽？雖然是這樣，明白的人才能明白。如果心眼沒有打開，切忌接受虛假的言論）。用拄杖敲了一下。柳州宜章圓明希古禪師。上堂說：『天地無四壁，日月無四時。暑往寒來風恬浪靜，古今天地古今山河。情與無情皆承恩力。不用南詢諸祖，北見文殊。古佛廟前，此時參畢，見個什麼？』（諸祖：歷代祖師。文殊：文殊菩薩。參畢：參禪完畢）。良久說：『也是迷逢達磨。』（達磨：菩提達摩，禪宗初祖。意為也是迷惑地遇到了達摩）。通州狼山文慧禪師。有僧人問：『和尚未見凈慈時如何？』（凈慈：寺名）。禪師說：『鐵牛生角。』（意為不可能的事情）。僧人說：『見后如何？』禪師說：『石馬懷胎。』（意為更加不可能的事情）。問：『如何是祖師西來意？』禪師說：『海云生岳頂。』（岳頂：山頂。意為海上的雲彩在山頂產生，不合常理）。僧人說：『學人不會。』（學人：學生，指僧人自己。不會：不明白）。禪師說：『楊子水朝東。』（楊子：指揚子江。意為揚子江的水向東流，是自然規律）。金山善寧禪師的法嗣秀州禪悅知相禪師上堂

【English Translation】 English version: Passing three thousand banks. (Banks: field ridges; three thousand: refers to a large number. Meaning the field ridges have been passed many times.) Zen Master Qiyue of Tiansheng Temple in Huzhou. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (The meaning of the Patriarch's coming from the West: refers to the fundamental purpose of Zen Buddhism). The Master said, 'Bamboo shoots grow in winter in the barbarian lands.' (Barbarian lands: refers to the northern regions. Meaning bamboo shoots growing in winter in the northern regions is contrary to common sense). The monk said, 'I beg the Master to explain again.' The Master said, 'The Persian does not tie his waist.' (Persian: refers to the ancient country of Persia. Meaning Persians do not wear belts, unconventional). The monk said, 'In thirty years, I will dedicate myself to propagating this.' (Propagating: spreading. Meaning in thirty years, I will dedicate myself to spreading this matter). The Master said, 'What about the meaning of coming from the West?' (What about: how about). The monk clapped his hands once. The Master said, 'It's already a mess.' (Mess: chaos. Meaning it's already chaotic). The monk bowed, and the Master struck him. He asked, 'Whose tune is the Master singing? Whose lineage does the Dharma style inherit?' (Dharma style: the style of the sect. Inherit: to inherit). The Master said, 'Fish swimming makes the water muddy.' (Meaning fish swimming makes the water turbid). The monk said, 'In that case, the arrow of Jingci directly shoots at Cuifeng.' (In that case: if that's the case. Jingci: temple name. Cuifeng: mountain peak name. Meaning the arrow of Jingci Temple directly shoots at Cuifeng). The Master said, 'The divination is calculated from the heavenly gate to be five omens.' (Divination: fortune-telling. Heavenly gate: refers to the gate in the sky. Five omens: refers to the result of the divination. Meaning the result of the divination shows five omens). The monk said, 'To test people's true nature, you know it as soon as they open their mouths.' (Test people: to test people. True nature: the true nature. Meaning to test people's true nature, you know it as soon as they open their mouths). The Master said, 'Let them explore.' (Let them: let them. Explore: to search. Meaning let them explore). Then he said, 'The Patriarch's mind-seal is completely free from roots and dust, the wonderful body is formless, and it is futile to speculate. If the mind dwells on knowledge and understanding, and the understanding is stagnant, how can the Patriarch's virtues be attained? Today, one must exhaust all emotions in a single thought, and the inner and outer views must disappear, and great wisdom and perfect clarity can thoroughly understand. Then, one can apply it according to circumstances, and view good and bad equally, and it is everywhere, and there is no other principle. Who is the connoisseur of the mountains and rivers singing? Who is good at listening to the birds talking about the truth? However, even so, only those who know can know. Furthermore, if the mind's eye has not been opened, be sure not to accept false words.' (Patriarch's mind-seal: refers to the transmission of Zen Buddhism. Completely free from roots and dust: completely detached from the world. Wonderful body is formless: refers to the true essence of Zen that cannot be described with concrete images. Futile to speculate: speculate in vain. Knowledge and understanding: knowledge and understanding. Understanding is stagnant: bound by knowledge and understanding. Virtues: beautiful merits. Exhaust all emotions in a single thought: completely let go of a single thought. Inner and outer views disappear: both inner and outer views disappear. Great wisdom and perfect clarity: great wisdom is complete and bright. Thoroughly understand: completely understand. Apply it according to circumstances: flexibly apply according to circumstances. View good and bad equally: treat good and bad equally. It is everywhere: it is everywhere. Other principle: other principles. Mountains and rivers singing: the mountains and rivers are singing. Connoisseur: someone who understands music. Birds talking about the truth: the birds are talking about the truth. Good at listening: someone who is good at listening. Accept false words: accept false words. Meaning the Patriarch's mind-seal is completely detached from the world, the true essence of Zen cannot be described with concrete images, and it is futile to speculate. If the mind dwells on knowledge and understanding, and is bound by knowledge and understanding, how can the Patriarch's beautiful merits be attained? Today, one must completely let go of a single thought, and the inner and outer views must disappear, and great wisdom and perfect clarity can thoroughly understand. Then, one can apply it flexibly according to circumstances, treat good and bad equally, it is everywhere, and there is no other principle. The mountains and rivers are singing, who is the connoisseur? The birds are talking about the truth, who is good at listening? Although it is so, only those who understand can understand. Furthermore, if the mind's eye has not been opened, be sure not to accept false words). He tapped the staff once. Zen Master Yuanming Xigu of Yizhang in Liuzhou. He said in the hall, 'Heaven and earth have no four walls, the sun and moon have no four seasons. The heat goes and the cold comes, the wind is calm and the waves are quiet, ancient and modern heaven and earth, ancient and modern mountains and rivers. Sentient and insentient beings all receive grace. There is no need to inquire about the ancestors in the south or see Manjusri in the north. In front of the ancient Buddha temple, what do you see after completing the meditation at this time?' (Ancestors: past ancestors. Manjusri: Manjusri Bodhisattva. Completing the meditation: completing the Zen meditation). After a long time, he said, 'It is also confusing to meet Bodhidharma.' (Bodhidharma: Bodhidharma, the first ancestor of Zen Buddhism. Meaning it is also confusing to meet Bodhidharma). Zen Master Wenhui of Langshan in Tongzhou. A monk asked, 'What was it like when the Master had not yet seen Jingci?' (Jingci: temple name). The Master said, 'An iron ox grows horns.' (Meaning an impossible thing). The monk said, 'What is it like after seeing it?' The Master said, 'A stone horse conceives.' (Meaning an even more impossible thing). He asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Sea clouds rise on the top of the mountain.' (Mountain top: mountain top. Meaning sea clouds rise on the top of the mountain, which is contrary to common sense). The monk said, 'The student does not understand.' (Student: student, referring to the monk himself. Does not understand: does not understand). The Master said, 'The water of the Yangtze flows eastward.' (Yangtze: refers to the Yangtze River. Meaning the water of the Yangtze River flows eastward, which is a natural law). Dharma successor of Zen Master Shanning of Jinshan Zen Master Zhixiang of Chanyue in Xiuzhou went to the hall

曰。或住城隍或住山。任緣無事可相關。有時默坐令人笑。道是閑時又不閑。且問諸人。為什麼卻成不閑。大眾還會么。良久曰。昨朝秋令盡。今日孟冬初。

秀州鹿苑道齊禪師上堂曰。若論此事直下無私輝騰今古。不離當處應現無虧。更逞詞鋒徒勞側耳。門庭敲磕萬別千差。到這裡維摩老漢只可傍觀。達磨九年看即有分。良久曰。參。

婺州普濟子淳圓濟禪師。僧問。摩尼珠人不識。如來藏里親收得。如何是珠。師曰。不撥自轉。曰如何是藏。師曰。一撥便轉。曰轉后如何。師曰。把不住。上堂。雨過山青雲開月白。帶雪寒松搖風庭柏。山僧恁么說話。還有祖師意也無。其或未然。良久曰。看看。

吉州禾山用安禪師。僧問。蓮花未出水時如何。師曰。魚挨鱉倚。曰出水后如何。師曰。水仙頭上戴好手絕躋攀。曰出與未出時如何。師曰。應是乾坤惜不教容易看。

廣靈希祖禪師法嗣

睦州烏龍山廣堅禪師。上堂良久曰。明珠在掌別者還稀。寶鏡當臺何人委悉。鋒前一路截斷眾流。言下千差隨波逐浪。所以道。棒頭取證喝下承當。擬議之間新羅國里。如斯舉唱曲為初機。若是明眼高流不在鉆龜打瓦。珍重。

處州縉雲仙巖懷義禪師。僧問。如何是佛。師曰。自屈作么。云如何是

【現代漢語翻譯】現代漢語譯本：

說：『或者住在城隍廟，或者住在山裡，隨緣而住，沒有什麼事可以牽掛。』有時默默地坐著，讓人覺得好笑，說他是閑著，卻又不是真閑。請問各位，為什麼卻成了不閑？大家明白嗎？良久后說：『昨天是秋天的結束，今天是初冬的開始。』秀州鹿苑道齊禪師上堂說：『如果論這件事，當下就是無私的，光輝照耀古今。不離開當下之處，應現無缺。』再逞口舌之利，也只是白費力氣。門庭的敲打，萬別千差。到了這裡，維摩詰老先生也只能在旁邊觀看，達摩祖師九年面壁還有幾分相干。良久后說：『參！』婺州普濟子淳圓濟禪師。有僧人問：『摩尼珠（如意寶珠）人不認識，如來藏（佛性的儲藏）里親自收得。如何是珠？』禪師說：『不撥弄它自己也會轉動。』僧人問：『如何是藏？』禪師說：『一撥弄它就轉動。』僧人問：『轉動之後如何？』禪師說：『把不住。』上堂說：『雨後山青，云開月白，帶著雪的寒松搖動，風中的庭院柏樹。』山僧這樣說話，還有祖師的意旨嗎？如果不是這樣，良久后說：『看看！』吉州禾山用安禪師。有僧人問：『蓮花未出水時如何？』禪師說：『魚挨著鱉，鱉靠著魚。』僧人問：『出水后如何？』禪師說：『水仙頭上戴，好手也絕難攀登。』僧人問：『出與未出時如何？』禪師說：『應該是乾坤珍惜，不教人輕易看見。』廣靈希祖禪師法嗣睦州烏龍山廣堅禪師。上堂良久后說：『明珠在手掌中，認識它的人還很少。寶鏡放在臺上，有誰能詳細瞭解？鋒芒之前，截斷眾流。言語之下，千差萬別，隨波逐浪。』所以說：『棒頭取證，喝下承當。』稍微一猶豫，就到了新羅國里。這樣的舉唱，是爲了初學者。如果是明眼的高手，就不在乎鉆龜打瓦這些形式。珍重！』處州縉雲仙巖懷義禪師。有僧人問：『如何是佛？』禪師說：『自己委屈做什麼？』僧人問：『如何是』

【English Translation】 English version:

Said: 'Whether dwelling in the city隍 (Chenghuang, City God) or dwelling in the mountains, abiding by conditions without any matters to be concerned about.' Sometimes sitting silently makes people laugh, saying he is idle, yet not truly idle. May I ask everyone, why does it become not idle? Does everyone understand? After a long pause, he said: 'Yesterday was the end of autumn, today is the beginning of early winter.' Zen Master Daoqi of Luyuan Monastery in Xiuzhou said in his Dharma talk: 'If we discuss this matter, it is immediately selfless, its brilliance illuminating the past and present. Without leaving this very place, its manifestation is complete and without deficiency.' Further displays of eloquence are just a waste of effort. The knocking at the gate is infinitely varied. Arriving here, the old man Vimalakirti can only watch from the sidelines; Bodhidharma's nine years of wall-gazing have some relevance. After a long pause, he said: '參 (參, Chan)!' Zen Master Yuanji Zichun of Puji Monastery in Wuzhou. A monk asked: 'The Mani pearl (Mani Jewel, wish-fulfilling jewel) is not recognized by people, but is personally received within the Tathagatagarbha (Tathagatagarbha, the womb of the Buddhas). What is the pearl?' The Master said: 'It turns by itself without being touched.' The monk asked: 'What is the garbha (Tathagatagarbha, the womb)?' The Master said: 'It turns as soon as it is touched.' The monk asked: 'What happens after it turns?' The Master said: 'Cannot be held.' He ascended the Dharma seat and said: 'After the rain, the mountains are green, the clouds part and the moon is white, the snow-covered cold pines sway, and the courtyard cypress trees in the wind.' Is there the intention of the Patriarchs in what this mountain monk is saying? If not, after a long pause, he said: 'Look, look!' Zen Master Yong'an of Heshan Mountain in Jizhou. A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said: 'The fish lean on the turtles, and the turtles rely on the fish.' The monk asked: 'What is it like after it emerges from the water?' The Master said: 'It is worn on the head of the water sprite, and even the best hands cannot climb it.' The monk asked: 'What is it like when it is both emerged and not emerged?' The Master said: 'It should be cherished by heaven and earth, not allowing people to see it easily.' Successor of Zen Master Xizu of Guangling Zen Master Guangjian of Wulong Mountain in Muzhou. After a long pause on the Dharma seat, he said: 'The bright pearl is in the palm of the hand, but few recognize it. The precious mirror is placed on the platform, but who understands it in detail? Before the sharp point, cut off the flow of the masses. Under the words, there are thousands of differences, following the waves.' Therefore, it is said: 'Attain proof at the end of the staff, and accept responsibility under the shout.' A slight hesitation, and you are in the country of Silla. Such a performance is for beginners. If you are a clear-eyed master, you do not care about the forms of drilling tortoise shells and striking tiles. Treasure this!' Zen Master Huaiyi of Xianyan in Jinyun, Chuzhou. A monk asked: 'What is Buddha?' The Master said: 'Why do you humble yourself?' The monk asked: 'What is'

道。師曰。爾道了。云向上更有事也無。師曰無。僧云。恁么則小出大遇也。師曰。只恐不恁么。云也是。師曰。卻恁么去也。

睦州清溪西禪智誠禪師示眾曰。庭凋一葉之梧。普天秋色。云過數行之雁。匝地寒聲。忽薦西風䪺清野水。頭頭顯露物物全彰。有眼底總見。有耳底總聞。且道佛法在什麼處。良久曰。多少分明。

壽州資壽圓澄巖禪師法嗣

鼎州武陵彰法嵩禪師。有僧脫鞋戴頭上出來。師曰。趙州猶在。僧拈下鞋呈起。師曰。果然。僧提鞋。歸眾。師曰。猶較些子。遂拈起拄杖曰。行坐常持兔角杖。應用全施龍虎狀。乳峰獨許老韶攛。後代商量幾般樣。有方圓有拯濟。打著鐵牛隨棒起。須教不怯萬年藤。畫斷兩頭休擬議。亦不大亦不小。拄地撐天常皎皎。拈來卓向眾人前。萬象乾坤都一照。卓一下。

投子山證悟修颙禪師法嗣

壽州資壽灌禪師。僧問。朝宰臨筵請師舉唱。師曰。翠竹搖風寒松銷月。云只如威音王已前又作么生。師曰。無角鐵牛眠少室。生兒石女老黃梅。云三十年後此語盛行。師曰。切忌錯舉。上堂良久曰。便恁么散去已是葛藤。更若喃喃有何所益。以拂子擊禪床下坐。

西京白馬江禪師。僧問。知師久蘊囊中寶。今日開堂略借看。師曰。不借借。云

【現代漢語翻譯】現代漢語譯本僧：說道。師（禪師）：你說道了。僧：向上還有更重要的事嗎？師：沒有。僧：這樣說來，就是小付出得到大回報了。師：只怕不是這樣。僧：也是。師：卻這樣過去了。睦州清溪西禪智誠禪師開示大眾說：庭院裡凋零一片梧桐葉，整個天空都是秋天的景色。雲中飛過幾行大雁，整個大地都充滿寒冷的聲音。忽然感到西風吹拂清澈的野水，一切都顯露出來，萬物都完全彰顯。有眼睛的都看見了，有耳朵的都聽見了。那麼，佛法在什麼地方呢？（良久）師：多麼分明啊！壽州資壽圓澄巖禪師的法嗣鼎州武陵彰法嵩禪師。有僧人脫下鞋子戴在頭上出來。師說：趙州（Zhaozhou，禪宗大師）還在。僧人拿下鞋子呈上來。師說：果然。僧人提起鞋子，回到大眾中。師說：還是差了些。於是拿起拄杖說：行走坐臥常常拿著兔角杖，應用時完全施展龍虎的威勢。乳峰（Rufeng，山名）只允許老韶（Lao Shao，人名）來推動，後代的人商量有幾種樣子？有方圓，有拯救濟世，打著鐵牛也隨著棒子起來。必須教導不怕萬年藤，畫斷兩頭，不要去擬議。亦不大亦不小，拄地撐天，常常明亮。拿來放在眾人面前，萬象乾坤都照耀。（卓一下）投子山證悟修颙禪師的法嗣壽州資壽灌禪師。僧人問：朝廷的官員設宴請禪師您來開示。師說：翠竹搖動風，寒松消融月。僧人問：如果像威音王（Weiyin Wang，過去佛名）以前，又該如何呢？師說：沒有角的鐵牛在少室山（Shaoshi，山名）睡覺，石頭做的女子在黃梅（Huangmei，地名）生孩子。僧人問：三十年後，這句話會盛行嗎？師說：切記不要錯誤引用。上堂良久說：就這樣散去已經是葛藤（Geteng，比喻糾纏不清），再若喃喃自語有什麼益處？用拂子敲擊禪床，下座。西京白馬江禪師。僧人問：知道禪師您很久都蘊藏著囊中寶，今天開堂，略微借來看看。師說：不借，借。

【English Translation】 English version Monk: Said. Master (Zen Master): You have spoken. Monk: Is there anything more important beyond this? Master: No. Monk: In that case, it's a small investment for a big return. Master: I'm afraid it's not like that. Monk: Indeed. Master: But it has passed like that. Zen Master Zhicheng of Qingxi Xichan in Muzhou instructed the assembly, saying: 'A single withered paulownia leaf in the courtyard, the entire sky is the color of autumn. Several rows of geese flying through the clouds, the entire earth is filled with cold sounds. Suddenly feeling the west wind blowing across the clear wild waters, everything is revealed, and all things are fully manifested. Those with eyes see everything, and those with ears hear everything. So, where is the Buddha-dharma?' (After a long pause) Master: 'How clear it is!' Successor of Zen Master Yuancheng Yan of Zishou in Shouzhou Zen Master Zhangfasong of Wuling in Dingzhou. A monk took off his shoes and put them on his head, coming out. The Master said: 'Zhaozhou (Zhaozhou, a Zen master) is still here.' The monk took off the shoes and presented them. The Master said: 'Indeed.' The monk picked up the shoes and returned to the assembly. The Master said: 'Still a bit short.' Then he picked up his staff and said: 'Walking and sitting, always holding the rabbit-horn staff, fully applying the dragon and tiger's might. Mount Ru (Rufeng, mountain name) only allows Lao Shao (Lao Shao, a person's name) to push it, how many ways do later generations discuss? There is square and round, there is saving and helping the world, hitting the iron ox also rises with the staff. It must be taught not to fear the ten-thousand-year vine, cutting off both ends, do not try to deliberate. Neither big nor small, propping up the earth and supporting the sky, always bright. Bringing it forth before everyone, the myriad phenomena of the universe are all illuminated.' (Strikes once) Successor of Zen Master Xiu Yong of Touzi Mountain Zen Master Guan of Zishou in Shouzhou. A monk asked: 'The court officials are holding a banquet and invite you, Master, to give instructions.' The Master said: 'Green bamboo sways in the wind, cold pines melt the moon.' The monk asked: 'If it is before Weiyin Buddha (Weiyin Wang, name of a past Buddha), what would it be like?' The Master said: 'A hornless iron ox sleeps in Shaoshi Mountain (Shaoshi, mountain name), a stone woman gives birth to a child in Huangmei (Huangmei, place name).' The monk asked: 'Will this saying become popular thirty years from now?' The Master said: 'Be careful not to quote it wrongly.' Ascending the hall, he said after a long pause: 'Just dispersing like this is already entanglement (Geteng, metaphor for entanglement), what benefit is there in muttering to oneself?' He struck the Zen bed with his whisk and descended. Zen Master Jiang of Baima in Xijing. A monk asked: 'Knowing that you, Master, have long treasured the treasure in your bag, today opening the hall, may I borrow it to see?' The Master said: 'Not borrow, borrow.'

為什麼不借。師曰。賣金須是買金人。乃曰。若言說佛說祖。未斷生死根源。直饒不立纖塵。也是心常附物。敢問諸人。作么生恰好去。拈起拄杖曰。看看。拄杖吞卻虛空。虛空何曾知覺。

鄧州香嚴知月禪師。上堂顧視大眾曰。好諸禪德。霧卷長空云收大野。女郎臺下。何殊雞足峰前。四湖岸頭。不異曹溪路上。漁歌短艇鶯轉喬林。野草含煙汀花泣露。大眾還相委悉么。良久曰。頭頭垂示處子細好生觀又上堂曰。吾家寶藏不慳惜。覿面相呈人罕識。輝今耀古體圓時。照地照天光赫赫。荊山美玉奚為貴。合浦明珠比不得。借問誰人敢酬價。波斯鼻孔長三尺。喝一喝。

丞相富弼居士字彥國。由清獻公警勵之後。不捨晝夜力進此道。聞颙禪師主投子法席冠淮甸。往質所疑。會颙為眾登座。見其顧視如象王迴旋。公微有得。因執弟子禮。趍函丈命侍者請為入室。颙見即曰。相公已入來。富弼猶在外。公聞汗流浹背即大悟。尋以偈寄圓照本曰。一見颙公悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。後奏署颙師號。颙上堂謝語有曰。彼一期之誤我亦將錯而就錯。公作偈贊曰。萬木千花欲向榮。臥龍猶未出滄溟。彤雲彩霧呈嘉瑞。依舊南山一色青。

法雲佛國惟白禪師法嗣

潤州金山

【現代漢語翻譯】現代漢語譯本『為什麼不借？』禪師說：『賣金子必須是買金子的人。』於是說：『如果說佛說祖（指歷代佛和祖師），還沒有斷絕生死的根源。即使一點塵埃都不立，也是心經常依附於外物。』敢問各位，怎樣才恰到好處呢？』禪師拿起拄杖說：『看看，拄杖吞沒了虛空，虛空卻不曾知覺。』

鄧州香嚴知月禪師，上堂時環顧大眾說：『各位禪德，霧氣消散，長空晴朗，雲彩收斂，廣闊的原野顯現。女郎臺下，與雞足峰前（佛教聖地）有什麼區別？四湖岸邊，與曹溪路上（六祖慧能弘法之地）沒有什麼不同。漁歌在短小的船上飄蕩，黃鶯在茂盛的樹林中鳴囀，野草含著煙霧，汀花帶著露水。各位是否都明白了呢？』良久后說：『處處都在垂示，仔細好好地觀察。』又上堂說：『我家的寶藏從不吝惜，面對面地呈現，卻很少有人認識。光輝照耀古今，本體圓滿之時，照亮大地，照亮天空，光芒赫赫。荊山的寶玉算什麼珍貴，合浦的明珠也比不上。試問誰人敢於出價？只有波斯人的鼻子長三尺。』喝一聲。

丞相富弼居士，字彥國，自從清獻公（指范仲淹）勸勉之後，不分晝夜努力精進佛法。聽說颙禪師主持投子寺的法席，名冠淮河流域，前往請教疑惑。適逢颙禪師為大眾登座說法，見他顧盼的姿態如同象王迴旋。富弼居士略有所悟，於是行弟子禮，快步走到禪師座前，命侍者請求入室請教。颙禪師見到他便說：『相公已經進來了，富弼還在外面。』富弼居士聽了汗流浹背，隨即大悟。隨後作偈寄給圓照本禪師說：『一見颙公，悟入很深，因緣際會，傳得了老師的心。東南一帶不要再說江山遙遠，眼睛正對著靈光和妙音。』後來上奏朝廷，授予颙禪師稱號。颙禪師上堂謝恩時說：『他一時的錯誤，我也將錯就錯。』富弼居士作偈讚頌說：『萬木千花將要欣欣向榮，臥龍卻還未出滄溟。彤雲彩霧呈現吉祥的徵兆，依舊是南山一色青翠。』

法雲佛國惟白禪師的法嗣

潤州金山

【English Translation】 English version 『Why not lend?』 The Master said, 『To sell gold, one must be a gold buyer.』 Then he said, 『If you talk about the Buddha and the Patriarchs (referring to past Buddhas and Patriarchs), you have not yet cut off the root of birth and death. Even if you do not establish a single speck of dust, your mind is still constantly attached to external objects.』 I dare to ask everyone, how can one be just right?』 The Master picked up his staff and said, 『Look, the staff swallows up emptiness, but emptiness has never been aware.』

Chan Master Zhiyue of Xiangyan in Dengzhou, addressing the assembly, said, 『Good sirs, the mist has cleared, the long sky is clear, the clouds have dispersed, and the vast wilderness is revealed. What difference is there between the Lady's Terrace and the front of Mount Jizu (a Buddhist sacred site)? There is no difference between the shores of the Four Lakes and the road to Caoxi (where the Sixth Patriarch Huineng propagated the Dharma). Fishermen's songs drift on small boats, orioles sing in lush forests, wild grasses hold smoke, and Ting flowers weep with dew. Do you all understand?』 After a long pause, he said, 『Everywhere is showing, carefully observe well.』 Again, he ascended the hall and said, 『My family's treasures are never stingy, presented face to face, but few people recognize them. The brilliance shines on the past and present, when the essence is complete, it illuminates the earth, illuminates the sky, the light is brilliant. What is the jade of Jing Mountain worth? The pearls of Hepu cannot compare. I ask, who dares to offer a price? Only the Persian's nose is three feet long.』 He gave a shout.

Layman Fu Bi, the Prime Minister, whose courtesy name was Yanguo, after being encouraged by Qingxian Gong (referring to Fan Zhongyan), diligently advanced in the Dharma day and night. Hearing that Chan Master Yong presided over the Dharma seat at Touzi Temple, renowned throughout the Huai River region, he went to inquire about his doubts. It happened that Chan Master Yong ascended the seat to preach to the assembly, and seeing his demeanor as he looked around like the turning of an elephant king, Layman Fu Bi had a slight realization. Therefore, he performed the disciple's ceremony, hurried to the Master's seat, and asked the attendant to request a private interview. Chan Master Yong, upon seeing him, said, 『The Prime Minister has already entered, but Fu Bi is still outside.』 Layman Fu Bi, hearing this, broke into a sweat and immediately had a great enlightenment. Subsequently, he composed a verse and sent it to Chan Master Yuanzhao Ben, saying, 『Upon seeing Master Yong, I had a deep realization, through karmic conditions, I received the Master's heart. Do not say that the southeast is far away, the eyes are directly facing the spiritual light and wonderful sound.』 Later, he memorialized the court and bestowed a title upon Chan Master Yong. Chan Master Yong, upon ascending the hall to express his gratitude, said, 『His momentary mistake, I will take the wrong and make it right.』 Layman Fu Bi composed a verse in praise, saying, 『Ten thousand trees and a thousand flowers are about to flourish, but the sleeping dragon has not yet emerged from the blue sea. Auspicious omens are presented by colorful clouds and mist, still the Southern Mountain remains a single color of green.』

Successor of Chan Master Weibai of Fayun Foguo

Jinshan in Runzhou

佛鑒惟仲禪師。汀州人早圓戒品。游廬山淮浙遍扣宗師。至龜山時白禪師住焉。師入室聞舉庭前柏樹因緣言下契悟。出世磁州惠果。未幾白奉詔住東京法雲。與師俱行遂充首坐。元符三年春。

哲宗皇帝上仙。五七入內。相國曾公佈聞師道風奏以師名。浙漕程公之元。潤州守大監傅公燮。請住金山。師于建中靖國元年四月十一日入寺。皇后遣中使降香。為　皇帝祝延聖壽。上首白槌竟。師顧左右曰。還會么。師子奮迅象王迴旋。於斯明得不妨省力。其或不然有疑請問。僧問。選佛場開當此日。師將何法答皇恩。師曰。萬年松在祝融峰。僧云。若然者只如大監臨筵如何補報。師曰。漁樵千里樂昇平。僧云。飄來新雨露。洗出舊樓臺。師曰。說道理。云只如泛洪舟沖雪浪一句又作么生。師曰。三門頭合掌。佛殿里燒香。乃曰。法本無說隨事應機。心本絕形遇緣即現。古今如是凡聖同途。蓋眾生迷妄不知遂成流轉。故能仁頓忘情見了達根源。不從外求亦非內得。所以佛佛授手祖祖相傳。道貫一乘宗分五派。臨濟則賓主互換。韶陽乃顧鑒全超。溈仰則父子相投。曹洞乃君臣慶會。清涼法眼直指唯心。建立門風各張鋪席。包含萬象該括大千。冥冥不混於色聲。蕩蕩豈妨于語默。把定則十方坐斷。虎踞龍蟠。放行則千聖出興

【現代漢語翻譯】現代漢語譯本：佛鑒惟仲禪師，汀州人，早年受具足戒。遊歷廬山、淮浙等地，遍訪宗師。到達龜山時，白禪師在那裡住持。禪師入室參學，聽到白禪師舉『庭前柏樹』的因緣，言下契悟。後來到磁州惠果寺開法。不久，白禪師奉詔住持東京法雲寺，惟仲禪師一同前往，擔任首座。元符三年春天。

哲宗皇帝駕崩，五七祭日在宮內舉行。相國曾布聽聞惟仲禪師的道風，上奏皇帝，推薦惟仲禪師。浙漕程之元、潤州守大監傅燮，共同邀請惟仲禪師住持金山寺。建中靖國元年四月十一日，禪師進入金山寺。皇后派遣中使前來降香，為皇帝祝願健康長壽。上首僧人敲擊木槌完畢后，禪師環顧左右說：『會么？』（明白了嗎？）師子奮迅，像王迴旋，於此明瞭，不妨省力。如果不是這樣，有疑問請提問。僧人問：『選佛場今日開啟，禪師將用什麼佛法來報答皇恩？』禪師說：『萬年松在祝融峰。』僧人說：『既然如此，那麼大監親臨法筵，又該如何補報？』禪師說：『漁樵千里樂昇平。』僧人說：『飄來新雨露，洗出舊樓臺。』禪師說：『說道理。』僧人又問：『如果像泛洪舟沖雪浪一句，又該如何理解？』禪師說：『三門頭合掌，佛殿里燒香。』於是說：『法本無說，隨事應機；心本絕形，遇緣即現。古今如是，凡聖同途。因為眾生迷惑顛倒，不知真相，所以流轉生死。因此，能仁（釋迦牟尼佛）頓忘情見，了達根源。不從外求，也不是從內得。所以佛佛授手，祖祖相傳，道貫一乘，宗分五派。臨濟宗則賓主互換，韶陽宗乃顧鑒全超，溈仰宗則父子相投，曹洞宗乃君臣慶會，清涼法眼宗直指唯心。建立門風，各自張揚。包含萬象，該括大千。冥冥之中不混於色聲，蕩蕩之中豈妨于語默。把定則十方坐斷，虎踞龍蟠；放行則千聖出興。』

【English Translation】 English version: Chan Master Fojian Weizhong (佛鑒惟仲) of Tingzhou (汀州), received the full precepts early in life. He traveled to Mount Lu (廬山), the Huai (淮) and Zhejiang (浙) regions, seeking out various masters. When he arrived at Guishan (龜山), Chan Master Bai (白) was residing there. The Master entered the room and, upon hearing the story of the 'cypress tree in the courtyard,' he had an awakening upon hearing the words. Later, he went to Huiguo Temple (惠果) in Cizhou (磁州) to propagate the Dharma. Not long after, Chan Master Bai received an imperial decree to reside at Fayun Temple (法雲) in Tokyo (東京), and Chan Master Weizhong went with him, serving as the head seat. In the spring of the third year of the Yuanfu (元符) era,

Emperor Zhezong (哲宗) passed away, and the seventh-day memorial service was held in the palace. Chancellor Zeng Bu (曾布) heard of Chan Master Weizhong's virtuous reputation and reported his name to the emperor. Cheng Zhiyuan (程之元), the Zhejiang Transport Commissioner, and Fu Xie (傅燮), the Grand Supervisor of Runzhou (潤州), jointly invited Chan Master Weizhong to reside at Jinshan Temple (金山). On the eleventh day of the fourth month of the first year of the Jianzhong Jingguo (建中靖國) era, the Master entered the temple. The Empress sent an envoy to offer incense and pray for the Emperor's health and longevity. After the head monk finished striking the gavel, the Master looked around and said, 'Do you understand?' (會么？) The lion roars and the elephant king circles; understanding this, one can save effort. If not, please ask any questions. A monk asked, 'The field for selecting Buddhas is opened today; what Dharma will the Master use to repay the Emperor's kindness?' The Master said, 'The ten-thousand-year pine is on Mount Zhurong (祝融峰).' The monk said, 'If that is so, how should we repay the Grand Supervisor's presence at the Dharma assembly?' The Master said, 'Fishermen and woodcutters enjoy peace throughout the land.' The monk said, 'New rain and dew drift down, washing away the old terraces.' The Master said, 'Speaking of principles.' The monk then asked, 'What about the phrase 'like a boat sailing on a flood, braving snowy waves'?' The Master said, 'Joining hands at the three gates, burning incense in the Buddha hall.' Then he said, 'The Dharma is originally without words, responding to events according to the occasion; the mind is originally without form, manifesting according to conditions. It has always been like this, the ordinary and the holy share the same path. Because sentient beings are deluded and do not know the truth, they transmigrate in samsara. Therefore, Sakyamuni Buddha (能仁) instantly forgot emotional views and understood the root source. It is not sought from the outside, nor is it obtained from within. Therefore, Buddhas hand down to Buddhas, and patriarchs transmit to patriarchs. The Way penetrates the One Vehicle, and the school divides into five branches. The Linji (臨濟) school exchanges guest and host, the Caodong (曹洞) school celebrates the meeting of ruler and minister, and the Qingliang Fayan (清涼法眼) school directly points to the mind. Establishing their own styles, they each spread their teachings. They encompass all phenomena and include the great thousand worlds. In the darkness, they are not confused by form and sound; in the vastness, how can they hinder words and silence? Holding firm, they cut off the ten directions, like a tiger crouching and a dragon coiling; releasing, a thousand sages arise.'

。風行草偃。助堯仁政化。祝睿算延鴻。降伏眾魔普利群有。然雖恁么猶涉程途。且道正令當行如何理論。良久曰。一氣不言含有象。萬靈何處謝無私　皇后教旨遣中使降香。為皇子韓國公頭晬之辰請升坐。僧問。天香遠降慶皇子之令辰。中使臨筵聞法要師曰。好風來不盡。紅日照無涯。僧云。一句迥超今古外。松蘿不與月輪齊。師曰。於斯如曉了。不在別追求。僧云。箇中奇特事爐爇御清香。師曰。木人吹玉笛聲入紫微宮。乃曰。妙高臺畔龍象駢闐。化城閣前聖賢會合。正是我皇植福之地。乃為禪流選佛之場。洞啟法門廣開要路。悟之者頭頭顯道物物明心。高蹈大方圓融至理。迷之者重重昧性句句乖宗。空自精勤終無了達。茍能於斯一致畫斷兩邊。不離當人便同正覺。真可謂金輪統御玉燭遐明。萬國賓從八方寧靜。龍蛇出穴丹鳳來梧。野老謳歌行人讓路。堯風與祖風並扇。舜日共佛日齊明。奔波遊子徑歸家。是處高人游佛國。然雖如是。且道龍生龍子底句又作么生。良久曰。非但天神來密祐。更資遐算助吾皇。師初開法。僧問。如何是佛。師曰。高聲問著。僧云。如何是道。師曰。腳下薦取。僧云。如何是禪。師曰。舌拄梵天。僧云。學人今日小出大遇去也。師曰。爾遇得個什麼。僧云。不可重說偈言。師曰。勘破

【現代漢語翻譯】現代漢語譯本：風吹過，草就倒伏。輔助唐堯的仁政教化，祝願皇帝的聖明長壽。降伏一切邪魔，普遍利益所有眾生。雖然如此，仍然還在路途之中。那麼，真正的法令應當如何施行呢？（師）停頓了很久說：『一氣不言而含有萬象，萬物生靈在何處感謝這無私的恩德？』皇后頒佈教旨，派遣使者前來進香，爲了皇子韓國**（皇子的封號）滿週歲，請（禪師）升座說法。僧人問道：『天香遠遠降臨，慶賀皇子殿下的生辰，中使來到這裡聽聞佛法要義。』禪師說：『好風吹來永不停息，紅日照耀沒有邊際。』僧人說：『一句話迥然超越古今之外，松蘿也不與天上的月亮相比。』禪師說：『如果能在這裡明白，就不必再向別處追求。』僧人說：『其中的奇特之處在於香爐里點燃了皇帝的清香。』禪師說：『木人吹奏玉笛，聲音傳到紫微宮。』於是（禪師）說：『妙高臺旁邊，龍和象聚集眾多；化城閣前面，聖人和賢人匯合。這裡正是我們皇帝種植福田的地方，也是禪宗弟子選擇佛陀的場所。洞開佛法之門，廣開通往真理的道路。』領悟的人，處處顯現道，物物彰明心，高尚地遵循大道，圓融通達最高的道理。迷惑的人，重重地迷昧本性，句句違背宗旨，空自精進勤奮，最終也無法了悟通達。如果能在這裡達到一致，斷除兩邊的對立，不離當下之人，便與正覺相同。真可謂金輪皇帝統治天下，玉燭帶來光明，萬國來朝，四海安寧。龍蛇從洞穴中出來，鳳凰來到梧桐樹上。鄉野老翁歌唱，行人互相謙讓。唐堯的風尚與禪宗的風尚一同傳播，舜的太陽與佛的太陽一同照耀。奔波流浪的遊子直接回家，到處都是高人遊歷佛國。雖然是這樣，那麼，龍生龍子的究竟是什麼樣的呢？（師）停頓了很久說：『不僅有天神前來暗中保佑，更憑藉長久的福運來輔助我的皇上。』禪師初次開壇說法，僧人問道：『什麼是佛？』禪師說：『高聲地問。』僧人說：『什麼是道？』禪師說：『在腳下體會。』僧人說：『什麼是禪？』禪師說：『舌頭頂住梵天。』僧人說：『學人今天小有付出，卻有大的際遇。』禪師說：『你遇到了什麼？』僧人說：『不可重複說偈語。』禪師說：『看破了。』

【English Translation】 English version: The wind sweeps, and the grass bends. Assisting Yao's (a legendary sage king of China) benevolent governance and transformation, wishing the emperor's wisdom and longevity to extend greatly. Subduing all demons, universally benefiting all beings. Although it is so, it is still on the journey. Then, how should the true decree be implemented? (The master) paused for a long time and said: 'The one Qi (vital energy) does not speak but contains all phenomena, where do all beings thank this selfless virtue?' The Empress issued an edict, sending an envoy to offer incense, for the first birthday of the prince of Korea** (the prince's title), requesting (the Zen master) to ascend the seat and preach. A monk asked: 'The heavenly incense descends from afar, celebrating the prince's birthday, the envoy comes here to hear the essence of the Dharma.' The Zen master said: 'The good wind comes endlessly, the red sun shines without limit.' The monk said: 'A sentence transcends the past and present, the pine and ivy do not compare with the moon in the sky.' The Zen master said: 'If you can understand here, you don't need to seek elsewhere.' The monk said: 'The wonder of it lies in the incense burner burning the emperor's pure incense.' The Zen master said: 'The wooden man plays the jade flute, and the sound reaches the Purple Palace (imperial palace).' Then (the Zen master) said: 'Beside Mount Myogao (Mount Sumeru), dragons and elephants gather in great numbers; in front of the City of Illusion (a metaphor for a temporary refuge), sages and virtuous people assemble. This is where our emperor plants fields of merit, and also the place where Zen disciples choose the Buddha.' Open the gate of Dharma, and open the road to truth. Those who understand, manifest the Tao (the Way) everywhere, and everything illuminates the mind, nobly following the great path, and harmoniously understanding the highest truth. Those who are confused, are deeply deluded about their nature, and every sentence violates the purpose, diligently striving in vain, and ultimately unable to understand. If you can achieve unity here, cut off the opposition between the two sides, without leaving the present person, you will be the same as perfect enlightenment. It can truly be said that the golden wheel emperor rules the world, the jade candle brings light, all nations come to court, and the four seas are peaceful. Dragons and snakes come out of their caves, and phoenixes come to the parasol trees. Old men in the countryside sing, and pedestrians give way to each other. Yao's (a legendary sage king of China) customs and the customs of Zen are spread together, and Shun's (another legendary sage king of China) sun and the Buddha's sun shine together. The wandering children go straight home, and everywhere are great people traveling in the Buddha's land. Although it is so, then, what is the ultimate meaning of 'a dragon gives birth to a dragon son'? (The master) paused for a long time and said: 'Not only do the gods come to secretly bless, but also rely on long-lasting good fortune to assist my emperor.' When the Zen master first opened the altar to preach, a monk asked: 'What is the Buddha?' The Zen master said: 'Ask loudly.' The monk said: 'What is the Tao (the Way)?' The Zen master said: 'Experience it under your feet.' The monk said: 'What is Zen?' The Zen master said: 'The tongue supports the Brahma heaven.' The monk said: 'The student has made a small effort today, but has a great encounter.' The Zen master said: 'What did you encounter?' The monk said: 'I cannot repeat the verse.' The Zen master said: 'Seen through.'

了也。乃曰。如是之法亙古亙今。一切現前不勞心力。上至諸佛下及傍生。妙湛真如何常有異。只為群情棄本逐末。展轉輪迴未能捨妄歸真。安得頓超彼岸。所以菩提達磨遠屆此方。直指人心見性成佛。少林九年冷坐不措一言。唯有坐主神光。俄然瞥地。便乃求安心之旨了不可尋。即于言下承當。從此紹隆祖位。末後門庭大啟枝派遙分。石人舞出玄關。玉女吹成妙曲。如斯舉唱已狥機緣。後學初心直須薦取。久參高德曲為證明。且道截斷兩頭底句又作么生。良久乃拍禪床一下下坐。又上堂曰今朝二月十五。惠果升堂擊鼓。召集四海禪人。大家商量佛祖。寒山聞說呵呵。捨得起來作舞。直饒碧眼胡僧。也須點頭相許。還相委悉么。歸堂喫茶去。又上堂顧視大眾曰。春光漸半春色方融。桃花陌上噴馨香。楊柳岸邊垂嫋娜。大醫嶺下水聲終夜響潺湲。惠果門前雲影暮天鋪爛熳鶯啼嶺上蝶舞花前。法法見成不勞心力。又示眾曰。汝等大眾。儘是云外高士遍歷諸方。扣問宗師求其解悟。還知人人自有一段光明。十二時中在汝諸人面門出入。未嘗有絲毫欠少。未嘗有絲毫間隔。未究得者切須究取。比來行腳圖個甚麼。若於此見得歷歷分明。猶是生死岸頭事在。須知有衲僧超佛越祖向上一著。敢問諸人作么生是向上一著。良久曰。月

【現代漢語翻譯】現代漢語譯本：了也。於是說：『這樣的法則是亙古亙今不變的，一切都在眼前，無需費心費力。上至諸佛，下至傍生（動物），這妙湛真如何曾有過差異？只因爲眾生捨棄根本而追逐末節，輾轉輪迴，不能捨棄虛妄而回歸真實，怎麼能立刻超脫到彼岸呢？』所以菩提達磨（Bodhidharma，禪宗初祖）遠道來到此地，直指人心，見性成佛。在少林寺九年冷坐，一言不發，只有坐主神光（慧可，禪宗二祖），偶然間瞥見真理，便去尋求安心的旨意，卻了不可得。立刻在言語之下領悟，從此繼承祖位，最後門庭大開，枝派遙遠地分衍。石人舞出玄妙的關竅，玉女吹奏成美妙的樂曲。這樣的舉唱已經順應了機緣，後來的學人最初必須親自薦取，長久參學的高僧大德委婉地為此證明。且說截斷兩頭的那一句又該怎麼說呢？』良久，拍了一下禪床，下座。又上堂說：『今天二月十五，惠果升座擊鼓，召集四海的禪人，大家商量佛祖的事情。寒山（唐代詩人，相傳為文殊菩薩化身）聽說后呵呵一笑，捨得起身跳舞。即使是碧眼的胡僧（指菩提達磨），也必須點頭讚許。還明白了嗎？回堂喝茶去。』又上堂，環顧大眾說：『春光已過一半，春色正濃。桃花陌上散發著芬芳，楊柳岸邊垂著柔美的枝條。大醫嶺下水聲終夜響個不停。惠果門前雲影在暮色中鋪開，爛漫無比，黃鶯在山嶺上啼叫，蝴蝶在花前飛舞。法法現成，無需費心費力。』又開示大眾說：『你們大眾，都是云外的高士，遍游各地，叩問宗師，尋求開悟。可知道人人自身都有一段光明，十二時辰中在你們每個人的面門出入，未曾有絲毫欠缺，未曾有絲毫間隔。沒有領悟的人必須努力探究。近來四處遊方是爲了什麼？如果在此處看得清清楚楚，仍然是生死岸邊的事情。須知有衲僧（僧人的謙稱）超越佛祖的向上的一著。敢問各位，什麼是向上的一著？』良久說：『月』

【English Translation】 English version: And then he said: 'Such a Dharma (law, teaching) is constant from ancient times to the present. Everything is present before you, requiring no mental effort. From the Buddhas above to the animals below, how has this wondrous, pure, and true nature ever been different? It is only because sentient beings abandon the root and pursue the branches, transmigrating in cycles, unable to relinquish delusion and return to truth. How can they instantly transcend to the other shore?' Therefore, Bodhidharma (the first patriarch of Zen) came from afar to this land, directly pointing to the human mind, seeing one's nature and becoming a Buddha. He sat in silence at Shaolin Monastery for nine years, not uttering a word. Only the abbot Shenguang (Huike, the second patriarch of Zen) caught a glimpse of the truth by chance, and then sought the meaning of peace of mind, but it was nowhere to be found. He immediately understood upon hearing the words, and from then on, he inherited the ancestral position. Finally, the gate was widely opened, and the branches spread far and wide. The stone man dances out the mysterious gateway, and the jade maiden blows a wonderful melody. Such recitations have already followed the opportunity. Later learners must initially recommend themselves, and long-term practitioners of high virtue will subtly prove it. Now, what about the phrase that cuts off both ends?' After a long silence, he struck the Zen bed once and descended from the seat. Then he ascended the hall again and said: 'Today is the fifteenth day of the second month. Huiguo ascends the seat and beats the drum, summoning Zen practitioners from all over the world to discuss the Buddha and the patriarchs. Hanshan (a Tang Dynasty poet, traditionally considered an emanation of Manjusri Bodhisattva) laughed and was willing to get up and dance upon hearing this. Even the blue-eyed barbarian monk (referring to Bodhidharma) must nod in agreement. Do you understand? Return to the hall for tea.' Again, he ascended the hall, looked at the assembly, and said: 'The spring light is halfway through, and the spring colors are in full bloom. Peach blossoms on the path emit fragrance, and willows droop gracefully by the bank. The sound of water under Dayi Ridge resounds all night long. The cloud shadows before Huiguo's gate spread out in the twilight, infinitely splendid. Orioles sing on the ridge, and butterflies dance before the flowers. Dharma is readily available, requiring no mental effort.' He further instructed the assembly: 'All of you are lofty scholars from beyond the clouds, traveling everywhere, questioning masters, seeking enlightenment. Do you know that everyone has a segment of light, entering and exiting through the gates of your faces during the twelve hours, never lacking in the slightest, never having the slightest separation? Those who have not understood must diligently investigate. What is the purpose of traveling around recently? If you see it clearly here, it is still a matter of the shore of birth and death. You must know that there is a matter of a monk surpassing the Buddha and transcending the patriarchs. I dare to ask everyone, what is the matter of surpassing?' After a long silence, he said: 'Moon.'

明深夜后。𤠔叫亂峰前。擊禪床下座。

興元府中梁山乾明永因禪師本府人。初住法濟。僧問。改律為禪非無所以。學人上來乞師便道。師曰。分明一句作者猶迷。僧云。漢水只應流到海。月輪直上最高峰。師曰。且得領話。問世尊出世地涌金蓮。和尚出世有何祥瑞。師曰。昨日雨今日晴。僧云。向上更有事也無。師曰有。僧云。如何是向上事。師曰。東西南北上下四維。乃曰。信哉此事孰不承恩大似日輪處虛空界。但能返照即自圓明。不假多聞本來具足。堂堂應用歷歷現前。廓落情塵遍周法界。虛空上下不在思量。大地山河有何間隔。乃拈起拂子曰。前佛已滅后佛未生。正當而今諸人何不省悟去。便乃不除煩惱即證菩提。不離死生便成正覺。假饒碧眼胡僧也添減絲毫不得。雖然如是。敢問諸人。作么生是添減不得底事。良久曰。斬新樓閣佛家天。律即禪居豈偶然。底事不曾添減得。任從天下與人傳。

婺州智者紹先禪師。潭州人也。上堂。根塵同源縛脫無二。不動絲毫十方遊戲。子湖犬子雖獰。爭似南山鱉鼻。遂高聲曰。大眾看腳下。上堂。團不聚撥不散。日曬不幹水浸不爛。等閑掛在太虛中。一任傍人冷眼看。

楚州勝因崇愷禪師。僧問。菩薩人見性如晝見日。聲聞人見性如夜見月。未審和尚

【現代漢語翻譯】明深夜后，𤠔叫亂峰前，擊禪床下座。

興元府中梁山乾明永因禪師（Xingyuan Prefecture Liangshan Qianming Yongyin Zen Master），本府人。初住法濟。僧人問：『改律為禪並非沒有原因，學人前來請教，請和尚開示。』禪師說：『分明一句，作者猶迷。』僧人說：『漢水只應流到海，月輪直上最高峰。』禪師說：『且算你領會了話頭。』問：『世尊出世時地涌金蓮，和尚出世有何祥瑞？』禪師說：『昨日雨，今日晴。』僧人說：『向上更有事嗎？』禪師說：『有。』僧人說：『如何是向上事？』禪師說：『東西南北上下四維。』於是說：『相信此事，誰不承受恩惠，大似日輪處在虛空界。但能反照，即自圓明，不假多聞，本來具足。堂堂應用，歷歷現前，廓落情塵，遍周法界。虛空上下，不在思量，大地山河，有何間隔？』於是拈起拂子說：『前佛已滅，后佛未生，正當而今，諸人何不省悟去？』便是不除煩惱即證菩提，不離死生便成正覺。假饒碧眼胡僧也添減絲毫不得。雖然如此，敢問諸位，作么生是添減不得底事？』良久說：『斬新樓閣佛家天，律即禪居豈偶然。底事不曾添減得，任從天下與人傳。』

婺州智者紹先禪師（Wuzhou Zizhe Shaoxian Zen Master），潭州人。上堂：『根塵同源，縛脫無二。不動絲毫，十方遊戲。子湖犬子雖獰，爭似南山鱉鼻。』遂高聲說：『大眾看腳下。』上堂：『團不聚，撥不散，日曬不幹，水浸不爛。等閑掛在太虛中，一任傍人冷眼看。』

楚州勝因崇愷禪師（Chuzhou Shengyin Chongkai Zen Master）。僧人問：『菩薩人見性如晝見日，聲聞人見性如夜見月，未審和尚

【English Translation】 Late at night, after the bright moon, 𤠔 called out in front of the chaotic peaks, striking the Zen bed and descending from the seat.

Zen Master Yongyin of Qianming Temple on Liang Mountain in Xingyuan Prefecture (Xingyuan Prefecture Liangshan Qianming Yongyin Zen Master) was a native of this prefecture. He initially resided at Faji Temple. A monk asked, 'Changing from Vinaya (discipline) to Zen is not without reason. A student comes to ask for your guidance, Master, please enlighten me.' The Zen Master said, 'Even the author is still confused by this clear statement.' The monk said, 'The Han River should only flow to the sea, and the moon ascends directly to the highest peak.' The Zen Master said, 'Consider that you have grasped the point.' He asked, 'When the World Honored One (Shizun) appeared in the world, golden lotuses sprang from the earth. What auspicious signs accompanied the Master's appearance?' The Zen Master said, 'Yesterday it rained, today it is clear.' The monk said, 'Is there anything further beyond this?' The Zen Master said, 'Yes.' The monk said, 'What is the matter beyond this?' The Zen Master said, 'East, west, north, south, above, below, and the four intermediate directions.' Then he said, 'Believe in this matter, who does not receive grace, it is like the sun in the empty realm. But if you can reflect inward, you will naturally be perfectly clear, not relying on much learning, originally complete. The magnificent application is vividly present, the vast and empty emotional dust pervades the entire Dharma realm. Above and below the empty space, not in thought, what separation is there between the great earth, mountains, and rivers?' Then he raised his whisk and said, 'The previous Buddha has already passed away, the future Buddha has not yet been born, right now, why don't you all awaken?' It is precisely that without eliminating afflictions, one attains Bodhi (enlightenment); without leaving birth and death, one achieves perfect enlightenment. Even if a blue-eyed barbarian monk could not add or subtract a hair's breadth. Although it is like this, I dare to ask everyone, what is the matter that cannot be added to or subtracted from?' After a long silence, he said, 'Brand new pavilions, the Buddha's family's heaven, Vinaya residing in Zen is not accidental. The fundamental matter has never been added to or subtracted from, let it be transmitted throughout the world.'

Zen Master Shaoxian of Zizhe Temple in Wuzhou (Wuzhou Zizhe Shaoxian Zen Master) was from Tanzhou. He ascended the Dharma hall and said, 'Roots and dust are from the same source, bondage and liberation are not two. Without moving a hair's breadth, playing in the ten directions. Although the dog of Zihu is fierce, how can it compare to the turtle nose of Nanshan?' Then he said loudly, 'Everyone, look under your feet.' He ascended the Dharma hall and said, 'It does not gather into a ball, it cannot be scattered, the sun does not dry it, water does not rot it. Casually hanging in the great void, let others watch with cold eyes.'

Zen Master Chongkai of Shengyin Temple in Chuzhou (Chuzhou Shengyin Chongkai Zen Master). A monk asked, 'A Bodhisattva's seeing of nature is like seeing the sun in daylight, a Shravaka's (voice-hearer) seeing of nature is like seeing the moon at night, I do not know the Master's

見性如何。師曰。一筆鉤下。云未審意旨如何。師曰。萬里無雲千峰壁立。僧云。謝師指示。師曰錯。問師唱誰家曲宗風嗣阿誰。師曰。云舒北闕月印南溟。僧云。恁么則佛國嫡子也。師曰。拋茅五兆。乃曰。祖師正令今古全提。涵蓋乾坤把定世界。直得天輪左轉地軸右旋。夜月流光朝曦曜彩。四方炳煥八顧恢張。不隱微毫無遺纖芥。山青水碧鵠白烏玄。霧起郊源龍吟城際。風生檻外虎嘯亭前。木童撞出幽關。石女擘開金鎖。衝斷三玄戈甲。撥散五位槍旗。石鞏弓秘魔叉直須放下。德山棒臨濟喝不用施呈。何須擊鼓般泥。不用輥毬拽石。箇中道理俱盡巴鼻全無。點撿將來直是未在。既若如然。爾且道。超宗越格底事作么生。良久曰。大地載不起乾坤藏亦難。

沂州馬鞍山福聖院仲易禪師上堂。一二三四五。升堂擊法鼓。簇簇齊上來。一一面相睹。秋色滿虛庭。秋風動寰宇。更問祖師禪。雪峰到投子。咄。

東京慧林慧海月印禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。黃金地上玉樓臺。曰如何是祖師西來意。師曰。三月洛陽人戴花。上堂。黃金地上具眼者未肯安居。荊棘林中本分底留伊不得。只如去此二途。作么生是衲子行履處。良久曰。舉頭煙靄里依約見家山。上堂顧視大眾拍禪床一下。聊表不空。便

【現代漢語翻譯】現代漢語譯本僧問：如何見性？（僧：如何才能認識到自性？）師父說：一筆鉤下。（師：就像一筆畫完，直截了當。）僧問：未審意旨如何？（僧：不明白您的意思是什麼？）師父說：萬里無雲，千峰壁立。（師：萬里無雲，群山像墻壁一樣聳立，意思是自性顯露時，清凈明朗，毫無遮蔽。）僧說：謝師指示。（僧：感謝師父的指點。）師父說：錯。（師：你理解錯了。）僧問：師唱誰家曲，宗風嗣阿誰？（僧：師父您傳承的是哪一家的宗風？）師父說：云舒北闕，月印南溟。（師：雲彩在北方宮殿上舒捲，月亮倒映在南方的大海中，意思是宗風廣大無邊，無處不在。）僧說：恁么則佛國嫡子也。（僧：這樣說來，您就是佛國的嫡傳弟子了。）師父說：拋茅五兆。（師：拋棄世俗的計較。）於是說：祖師正令，今古全提，涵蓋乾坤，把定世界，直得天輪左轉，地軸右旋，夜月流光，朝曦曜彩，四方炳煥，八顧恢張，不隱微毫，無遺纖芥，山青水碧，鵠白烏玄，霧起郊源，龍吟城際，風生檻外，虎嘯亭前，木童撞出幽關，石女擘開金鎖，衝斷三玄戈甲，撥散五位槍旗，石鞏弓（指石鞏慧藏禪師的弓箭）秘魔叉（指秘魔巖禪師的禪杖）直須放下，德山棒（指德山宣鑒禪師的棒喝）臨濟喝（指臨濟義玄禪師的棒喝）不用施呈，何須擊鼓般泥，不用輥毬拽石，箇中道理俱盡，巴鼻全無，點撿將來直是未在。 (祖師的正令，從古至今完全被提倡，覆蓋天地，掌握世界，使得天輪左轉，地軸右旋，夜晚的月亮流淌光芒，早晨的陽光閃耀光彩，四方明亮，八方開闊，沒有隱藏絲毫，沒有遺漏細微之處，山是青的，水是碧綠的，天鵝是白的，烏鴉是黑的，霧從郊外升起，龍在城市邊緣吟叫，風在欄桿外產生，老虎在亭子前咆哮，木童撞開幽深的關隘，石女劈開金色的鎖鏈，衝斷三玄的戈甲，撥散五位的槍旗，石鞏的弓，秘魔的叉，都必須放下，德山的棒，臨濟的喝，都不用施展，何須敲鼓搬泥，不用滾動球拉石頭，其中的道理都已窮盡，沒有絲毫把柄可抓，仔細檢查起來，實在是還沒有到位。) 既若如然，爾且道，超宗越格底事作么生？（既然這樣，你且說說，超越宗派和格局的事情該怎麼做？）良久曰：大地載不起，乾坤藏亦難。（沉默良久說：大地承載不起，天地也難以容納。）沂州馬鞍山福聖院仲易禪師上堂。一二三四五。升堂擊法鼓。簇簇齊上來。一一面相睹。秋色滿虛庭。秋風動寰宇。更問祖師禪。雪峰到投子。咄。（沂州馬鞍山福聖院的仲易禪師上堂說法。一二三四五。登上法堂敲響法鼓。大家聚集上來。一一面對面相見。秋天的景色充滿空曠的庭院。秋風吹動整個宇宙。如果還要問什麼是祖師禪，就像雪峰義存禪師去拜訪投子大同禪師一樣。咄。）東京慧林慧海月印禪師。僧問。師唱誰家曲宗風嗣阿誰。師曰。黃金地上玉樓臺。曰如何是祖師西來意。師曰。三月洛陽人戴花。（東京慧林慧海月印禪師。僧人問：師父您唱的是哪一家的曲調，傳承的是哪一家的宗風？師父說：黃金地上建起玉石樓臺。僧人問：什麼是祖師西來的意旨？師父說：三月的洛陽，人們都戴著鮮花。）上堂。黃金地上具眼者未肯安居。荊棘林中本分底留伊不得。只如去此二途。作么生是衲子行履處。良久曰。舉頭煙靄里依約見家山。（上堂說法。在黃金地上，有眼力的人不肯安居。在荊棘林中，安分守己的人也留不住。如果離開這兩條路，該怎麼做才是出家人的修行之處？沉默良久說：抬頭在煙霧中隱約看到家鄉的山。）上堂顧視大眾拍禪床一下。聊表不空。便（上堂，環顧大眾，拍了一下禪床。只是爲了表示不是空無一物。於是）

【English Translation】 English version Monk asked: How does one see one's nature? (Monk: How can one realize one's self-nature?) The Master said: A single stroke downwards. (Master: Like completing a drawing with one stroke, directly and straightforwardly.) Monk asked: I do not understand the meaning. (Monk: I don't understand what you mean?) The Master said: Ten thousand miles without a cloud, a thousand peaks stand like walls. (Master: Ten thousand miles without a cloud, a thousand peaks stand like walls, meaning when self-nature is revealed, it is clear and bright, without any obscuration.) The monk said: Thank you for your instruction. (Monk: Thank you for your guidance.) The Master said: Wrong. (Master: You misunderstood.) Monk asked: Whose song does the Master sing, whose lineage does the Master inherit? (Monk: Which family's style are you inheriting?) The Master said: Clouds unfold over the northern palace, the moon reflects in the southern sea. (Master: Clouds unfold over the northern palace, the moon reflects in the southern sea, meaning the lineage is vast and boundless, everywhere.) The monk said: In that case, you are a direct descendant of the Buddha-land. (Monk: In that case, you are a direct disciple of the Buddha-land.) The Master said: Discard the calculations of the five destinies. (Master: Discard worldly calculations.) Then he said: The ancestral teacher's true decree is fully upheld from ancient times to the present, covering the universe, grasping the world, making the celestial wheel turn left, the terrestrial axis turn right, the night moon flow with light, the morning sun shine with color, the four directions brightly illuminated, the eight directions widely expanded, not concealing the slightest bit, not omitting the smallest speck, the mountains are green, the water is blue, the swans are white, the crows are black, fog rises from the suburban source, dragons roar at the city's edge, wind arises outside the railing, tigers roar in front of the pavilion, the wooden boy breaks through the secluded pass, the stone woman splits open the golden lock, breaking through the three mysteries' armor, scattering the five ranks' flags, Stone Gong's bow (referring to Zen Master Shi Gong Huizang's bow), Secret Demon's fork (referring to Zen Master Mimo Yan's staff) must be put down, Deshan's stick (referring to Zen Master Deshan Xuanjian's stick) and Linji's shout (referring to Zen Master Linji Yixuan's shout) need not be displayed, why bother drumming and moving mud, no need to roll balls and drag stones, the principles within are exhausted, there is no handle to grasp, examining it closely, it is truly not yet in place. Since it is so, then tell me, what about the matter of transcending sects and breaking boundaries? (Since it is so, then tell me, what should be done about transcending sects and breaking boundaries?) After a long silence, he said: The earth cannot bear it, and the universe cannot contain it. (After a long silence, he said: The earth cannot bear it, and the universe cannot contain it.) Zen Master Zhongyi of Fusheng Temple on Ma'an Mountain in Yizhou ascended the hall. One, two, three, four, five. Ascending the hall, strike the Dharma drum. Gather together. Face to face. Autumn colors fill the empty courtyard. Autumn wind moves the universe. Asking about Zen of the Patriarchs. Xuefeng (Xuefeng Yicun) went to Touzi (Touzi Datong). Tut! (Zen Master Zhongyi of Fusheng Temple on Ma'an Mountain in Yizhou ascended the hall to give a Dharma talk. One, two, three, four, five. Ascending the hall, strike the Dharma drum. Everyone gathers together. Face to face. Autumn colors fill the empty courtyard. Autumn wind moves the universe. If you still ask about the Zen of the Patriarchs, it's like Zen Master Xuefeng Yicun visiting Zen Master Touzi Datong. Tut!) Zen Master Yueyin Huihai of Huilin Temple in Tokyo. A monk asked: Whose song does the Master sing, whose lineage does the Master inherit? The Master said: Jade towers on golden ground. The monk said: What is the meaning of the Patriarch's coming from the West? The Master said: In the third month, the people of Luoyang wear flowers. (Zen Master Yueyin Huihai of Huilin Temple in Tokyo. A monk asked: Which family's tune does the Master sing, which family's lineage does the Master inherit? The Master said: Jade towers are built on golden ground. The monk asked: What is the meaning of the Patriarch's coming from the West? The Master said: In the third month, the people of Luoyang wear flowers.) Ascending the hall. Those with eyes on golden ground are unwilling to settle down. Those who are content in the thorny forest cannot be kept there. If you leave these two paths, what is the practice of a monk? After a long silence, he said: Raising my head in the mist, I vaguely see my home mountain. (Ascending the hall to give a Dharma talk. On golden ground, those with insight are unwilling to settle down. In the thorny forest, those who are content cannot be kept there. If you leave these two paths, what is the practice of a monk? After a long silence, he said: Raising my head in the mist, I vaguely see my home mountain.) Ascending the hall, looking at the assembly, he struck the Zen bed once. Just to show that it is not empty. Then (Ascending the hall, looking at the assembly, he struck the Zen bed once. Just to show that it is not empty. Then)

下座。

揚州建隆原禪師。姑蘇夏氏子。上堂拈柱杖曰。買帽相頭依模畫樣。從他野老自顰眉。志公不是閑和尚。卓拄杖下座。

續傳燈錄卷第十九

續傳燈錄卷第二十目錄

大鑒下第十四世東林照覺常總禪師法嗣六十二人泐潭應干禪師開先行瑛禪師萬杉紹慈禪師褒親有瑞禪師圓通可仙禪師慧力可昌禪師柏子德嵩禪師禾山志傳禪師開元志添禪師象田梵卿禪師衡岳道辯禪師興福康源禪師褒親宗諭禪師龍泉夔禪師兜率志恩禪師慧圓上座內翰蘇軾居士(已上十七人見錄)福嚴惟鳳禪師承天德綏禪師崇福德徽禪師東林思度禪師廣教德方禪師雙林道基禪師無相繼才禪師鹿苑景深禪師壽寧成則禪師資福懷寶禪師興化以弼禪師萬壽智圓禪師景福惟潔禪師隆慶志深禪師祥符智先禪師普門子淵禪師勝光清宥禪師仁王智誠禪師安國慶常禪師慈姥巖諒禪師長松山錦禪師東禪道極禪師上藍希肇禪師靈泉仁美禪師分寧洞微禪師勝業有通禪師報恩明昌禪師妙果法喜禪師岳林圓明禪師護國康禪師慈母子詠禪師興化愈先禪師乾明載昌禪師慕山覺能禪師衡山善孜禪師法雨元謚禪師洞山永邦禪師廬巖崇禪師斗方慶禪師大寧道才禪師太平普禪師清城清傳禪師雙峰省琮禪師清化從璉禪師羅漢省賢禪師(已上四十五人無錄)佑聖𡨢禪師法嗣三

【現代漢語翻譯】下座。

現代漢語譯本：揚州建隆原禪師，是姑蘇夏氏的兒子。上堂時拿起柱杖說：『買帽子要先量頭，依著模子畫出形狀，隨他鄉下的老翁自己皺眉頭。志公（寶誌禪師）可不是個閑著的和尚。』說完，放下柱杖，走下禪座。

《續傳燈錄》卷第十九

《續傳燈錄》卷第二十目錄

大鑒（慧能）下第十四世東林照覺常總禪師的法嗣共有六十二人：泐潭應干禪師、開先行瑛禪師、萬杉紹慈禪師、褒親有瑞禪師、圓通可仙禪師、慧力可昌禪師、柏子德嵩禪師、禾山志傳禪師、開元志添禪師、象田梵卿禪師、衡岳道辯禪師、興福康源禪師、褒親宗諭禪師、龍泉夔禪師、兜率志恩禪師、慧圓上座、內翰蘇軾居士（以上十七人有傳記記錄）。福嚴惟鳳禪師、承天德綏禪師、崇福德徽禪師、東林思度禪師、廣教德方禪師、雙林道基禪師、無相繼才禪師、鹿苑景深禪師、壽寧成則禪師、資福懷寶禪師、興化以弼禪師、萬壽智圓禪師、景福惟潔禪師、隆慶志深禪師、祥符智先禪師、普門子淵禪師、勝光清宥禪師、仁王智誠禪師、安國慶常禪師、慈姥巖諒禪師、長松山錦禪師、東禪道極禪師、上藍希肇禪師、靈泉仁美禪師、分寧洞微禪師、勝業有通禪師、報恩明昌禪師、妙果法喜禪師、岳林圓明禪師、護國康禪師、慈母子詠禪師、興化愈先禪師、乾明載昌禪師、慕山覺能禪師、衡山善孜禪師、法雨元謚禪師、洞山永邦禪師、廬巖崇禪師、斗方慶禪師、大寧道才禪師、太平普禪師、清城清傳禪師、雙峰省琮禪師、清化從璉禪師、羅漢省賢禪師（以上四十五人沒有傳記記錄）。佑聖𡨢禪師的法嗣有三人。

【English Translation】 He descends from the seat.

English version: Zen Master Yuan of Jianlong Monastery in Yangzhou was a son of the Xia family in Gusu. Ascending the Dharma hall, he raised his staff and said, 'To buy a hat, one must measure the head and follow the pattern to draw the shape. Let the old rustic furrow his brow as he pleases. Zhi Gong (Zen Master Baozhi) is not an idle monk.' Then, he struck the staff and descended from the seat.

Continued Transmission of the Lamp, Volume 19

Continued Transmission of the Lamp, Volume 20 - Table of Contents

The 14th Generation from Dajian (Huineng): Dharma Heirs of Zen Master Changzong of Zhaojue Monastery in Donglin, totaling sixty-two individuals: Zen Master Yingan of Letan, Zen Master Ying of Kaixian, Zen Master Shao Ci of Wanshan, Zen Master Yourui of Baoqin, Zen Master Kexian of Yuantong, Zen Master Kechang of Huili, Zen Master Desong of Baizi, Zen Master Zhichuan of Heshan, Zen Master Zhitian of Kaiyuan, Zen Master Fanqing of Xiangtian, Zen Master Daobian of Hengyue, Zen Master Kangyuan of Xingfu, Zen Master Zongyu of Baoqin, Zen Master Kui of Longquan, Zen Master Zhien of Doushuai, Senior Monk Huiyuan, Layman Su Shi of the Imperial Academy (the above seventeen individuals have recorded biographies). Zen Master Weifeng of Fuyan, Zen Master Desui of Chengtian, Zen Master Dehui of Chongfu, Zen Master Sidu of Donglin, Zen Master Defang of Guangjiao, Zen Master Daoji of Shuanglin, Zen Master Jicai of Wuxiang, Zen Master Jingshen of Luyuan, Zen Master Chengze of Shouning, Zen Master Huaibao of Zifu, Zen Master Yibi of Xinghua, Zen Master Zhiyuan of Wanshou, Zen Master Weijie of Jingfu, Zen Master Zhishen of Longqing, Zen Master Zhixian of Xiangfu, Zen Master Ziyuan of Pumen, Zen Master Qingyou of Shengguang, Zen Master Zhicheng of Renwang, Zen Master Qingchang of Anguo, Zen Master Liang of Ci'uyan, Zen Master Jin of Changsong Mountain, Zen Master Daoji of Dongchan, Zen Master Xizhao of Shanglan, Zen Master Renmei of Lingquan, Zen Master Dongwei of Fenning, Zen Master Youtong of Shengye, Zen Master Mingchang of Bao'en, Zen Master Faxi of Miaoguo, Zen Master Yuanming of Yuelin, Zen Master Kang of Huguo, Zen Master Ziyong of Cimu, Zen Master Yuxian of Xinghua, Zen Master Zaichang of Qianming, Zen Master Jueneng of Mushan, Zen Master Shanzi of Hengshan, Zen Master Yuanshi of Fayu, Zen Master Yongbang of Dongshan, Zen Master Chong of Luyan, Zen Master Qing of Doufang, Zen Master Daocai of Daning, Zen Master Pu of Taiping, Zen Master Qingchuan of Qingcheng, Zen Master Shengcong of Shuangfeng, Zen Master Conglian of Qinghua, Zen Master Shengxian of Luohan (the above forty-five individuals have no recorded biographies). Zen Master 𡨢 of Yousheng had three Dharma heirs.

人智度一禪師道林了一禪師瑞巖智禪師(已上三人無錄)雪竇榮禪師法嗣一人雪峰大智禪師(一人見錄)智者嗣如禪師法嗣四人承天澄月禪師華藏虛外禪師凈土可嵩禪師(已上三人見錄)寶林文慧禪師(一人無錄)白雲端禪師法嗣一十二人五祖法演禪師云蓋智本禪師瑯邪永起禪師保福殊禪師崇勝琪禪師提刑郭祥正居士(已上六人見錄)天柱處凝禪師太平處清禪師浮山鴻璉禪師谷山廣潤禪師香山慧常禪師甘露歸善禪師

續傳燈錄卷第二十目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十

大鑒下第十四世

東林照覺常總禪師法嗣

洪州泐潭寶峰應干禪師。姓彭氏袁州萍鄉人。遍歷諸方。晚至照覺禪師泐潭法席。久之未蒙印可。示以鳥窠吹布毛因緣。殊不曉解。一日豁然悟旨。乃成頌曰。潦倒忘機是鳥窠。西湖湖上控煙蘿。布毛取出無多子。鐵眼銅睛不奈何。照覺可之。自此推為上首。照覺受命東林。遂以師繼法席。僧問。十方薄伽梵一路涅槃門。未審路頭在什麼處。師曰。踏著石頭硬似鐵。僧云。還許學人進步也無。師曰。點滴依前落二三。問得旨忘言歸家穩坐。未審到家一句作么生道。師曰。閑看白雲生碧落。靜聽流水過青山。僧云。玉見火時光

【現代漢語翻譯】現代漢語譯本人智度一禪師、道林了一禪師、瑞巖智禪師（以上三人沒有記錄）。雪竇榮禪師的法嗣一人：雪峰大智禪師（一人被記錄）。智者嗣如禪師的法嗣四人：承天澄月禪師、華藏虛外禪師、凈土可嵩禪師（以上三人被記錄）。寶林文慧禪師（一人沒有記錄）。白雲端禪師的法嗣一十二人：五祖法演禪師、云蓋智本禪師、瑯邪永起禪師、保福殊禪師、崇勝琪禪師、提刑郭祥正居士（以上六人被記錄）。天柱處凝禪師、太平處清禪師、浮山鴻璉禪師、谷山廣潤禪師、香山慧常禪師、甘露歸善禪師。

《續傳燈錄》卷第二十目錄（終）大正藏第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二十

大鑒下第十四世

東林照覺常總禪師法嗣

洪州泐潭寶峰應干禪師。姓彭，袁州萍鄉人。遍游各地寺院。晚年到照覺禪師（東林照覺常總禪師）在泐潭的法席。很久沒有得到照覺禪師的認可。照覺禪師用鳥窠吹布毛的因緣來開示他，應干禪師仍然不明白。一天，應干禪師豁然開悟，於是作頌說：『潦倒忘機是鳥窠，西湖湖上控煙蘿。布毛取出無多子，鐵眼銅睛不奈何。』照覺禪師認可了他的開悟。從此，應干禪師被推舉為上首。照覺禪師接受了主持東林寺的任命，於是讓應干禪師繼承泐潭的法席。有僧人問：『十方薄伽梵（一切諸佛的尊稱），一路涅槃門（通往涅槃的唯一道路），請問這條路在哪裡？』應干禪師說：『踏著石頭硬似鐵。』僧人說：『還允許學人進步嗎？』應干禪師說：『點滴依前落二三。』僧人問：『得旨忘言歸家穩坐，請問到家一句作么生道？』應干禪師說：『閑看白雲生碧落，靜聽流水過青山。』僧人說：『玉見火時光。』

【English Translation】 English version Zen Master Renzhidu, Zen Master Daolinliao, Zen Master Ruiyanzhi (the above three are not recorded). One Dharma heir of Zen Master Xuedourong: Zen Master Xuefengdazhi (one recorded). Four Dharma heirs of Zen Master Zhizhesiru: Zen Master Chengtianchengyue, Zen Master Huazangxuwai, Zen Master Jingtukesong (the above three are recorded). Zen Master Baolinwenhui (one not recorded). Twelve Dharma heirs of Zen Master Baiyunduan: Zen Master Wuzufayan, Zen Master Yungaizhiben, Zen Master Langyayongqi, Zen Master Baofushu, Zen Master Chongshengqi, Layman Guo Xiangzheng, the Judicial Intendant (the above six are recorded). Zen Master Tianzhuchuning, Zen Master Taipingchuqing, Zen Master Fushanhonglian, Zen Master Gushanguangrun, Zen Master Xiangshanhuichang, Zen Master Ganluguishan.

Continuation of the Transmission of the Lamp, Volume 20, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 20

Fourteenth Generation from Dajian (Huineng, the Sixth Patriarch)

Dharma Heirs of Zen Master Donglin Zhaojue Changzong

Zen Master Baofeng Yinggan of Letan, Hongzhou. His surname was Peng, and he was from Pingxiang, Yuanzhou. He traveled to various monasteries. In his later years, he arrived at Zen Master Zhaojue's (Zen Master Donglin Zhaojue Changzong) Dharma seat in Letan. He was not recognized by Zen Master Zhaojue for a long time. Zen Master Zhaojue used the 'Bird's Nest Blowing Fluff' story to enlighten him, but Zen Master Yinggan still did not understand. One day, Zen Master Yinggan suddenly attained enlightenment and composed a verse: 'Careless and forgetting scheming is the bird's nest, West Lake controls the misty vines. The fluff taken out is not much, Iron eyes and copper pupils can do nothing.' Zen Master Zhaojue acknowledged his enlightenment. From then on, Zen Master Yinggan was promoted to the head seat. Zen Master Zhaojue accepted the appointment to preside over Donglin Temple, so he had Zen Master Yinggan succeed to the Dharma seat of Letan. A monk asked: 'The ten directions of the Buddhas (Bhagavan), the one path to Nirvana (Nirvana's gate), where is this path?' Zen Master Yinggan said: 'Stepping on a stone, it's as hard as iron.' The monk said: 'Is it permissible for the student to advance further?' Zen Master Yinggan said: 'Drop by drop, it still falls two or three.' The monk asked: 'Having understood the meaning, forgetting words, returning home and sitting peacefully, what is the phrase for arriving home?' Zen Master Yinggan said: 'Leisurely watching white clouds rise in the blue sky, quietly listening to the flowing water passing through the green mountains.' The monk said: 'Jade sees the light of fire.'

轉潤。蓮花在水葉長干。師曰。更須高著眼。問孤貧赫赤一物俱無還識渠么。師曰。不識。僧云。每日上來下去為甚不識。師曰。渠無面目。僧云。與和尚同參去也。師曰。同參事怎生。僧云。學人到這裡卻不會。師曰。直須與么。因浴佛僧問。佛身無為不墮諸數。那個是真佛。師曰。殺好一問。僧云。銅鐵之象且致。今日浴那個佛。師曰。煮炸不爛。問金毛踞地百獸潛蹤。學人上來乞師指示。師曰。腦裂。僧云。學人未曉。師曰。猶自不知休。僧云。謝師指示。師曰。大眾笑爾。問春風拂拂春鳥關關。香嚴竹方翠靈云花未殘。正當恁么時如何。師曰。千峰競秀萬壑爭流。僧云。時節既彰祖意教意如何顯異。師曰。基法師鼻孔。僧云。馬駒踏殺天下人。居士吸盡西江水。師曰。須是具眼。師乃曰。天上月圓地下月半。吞兮吐兮知君錯算。昨夜清風落太虛。珠璣迸灑蒼崖面。霰雪交飛竟若為。少林從此露風規。喝一喝。又曰。金風振野古佛嘉猷。玉露垂珠道人活計。溪邊漁父盡唱無生。嶺上石人時敲布鼓。殊不知月里麒麟看北斗。楚王城畔水東流。住住是甚麼。二三四七八九。拈得鼻孔失卻口。師于紹聖三年庚子示疾。沐浴淨髮說偈曰。鋒铓點滴休相許。目病空花徒指注。六十三年浮世人踏翻海岳重歸去。言畢而逝。

【現代漢語翻譯】現代漢語譯本轉潤。僧人問：『蓮花在水中，葉子長在幹上』是什麼意思？禪師說：『更需要高瞻遠矚。』僧人問：『一貧如洗，什麼都沒有，還認識「它」嗎？』（孤貧赫赤一物俱無還識渠么）禪師說：『不認識。』僧人說：『每天上來下去，為什麼不認識？』禪師說：『它沒有面目。』僧人說：『與和尚一同參禪去吧。』禪師說：『一同參禪是怎麼回事？』僧人說：『學人到這裡卻不會。』禪師說：『就得這樣。』因為浴佛節，僧人問：『佛身無為，不落入諸數（一切有為法），哪個是真佛？』（佛身無為不墮諸數。那個是真佛）禪師說：『問得好！』僧人說：『銅鐵鑄造的佛像暫且不論，今天洗的是哪個佛？』禪師說：『煮炸不爛。』僧人問：『金毛獅子踞地，百獸潛藏軌跡，學人上來乞求禪師指示。』（金毛踞地百獸潛蹤。學人上來乞師指示）禪師說：『腦裂。』僧人說：『學人還不明白。』禪師說：『還是不知道停止。』僧人說：『感謝禪師指示。』禪師說：『大眾笑你。』僧人問：『春風拂拂，春鳥關關，香嚴寺的竹子正翠綠，靈云寺的花還沒殘敗，正當這個時候如何？』（春風拂拂春鳥關關。香嚴竹方翠靈云花未殘。正當恁么時如何）禪師說：『千峰競秀，萬壑爭流。』僧人說：『時節已經彰顯，祖師的意旨和教義如何顯出差異？』禪師說：『基法師的鼻孔。』僧人說：『小馬駒踏殺天下人，居士吸盡西江水。』禪師說：『必須要有眼力。』禪師於是說：『天上的月亮圓滿，地下的月亮半圓，吞吞吐吐，知道你算錯了。昨夜清風吹落太虛，珠璣迸灑在蒼老的山崖上。霰雪交加飛舞，究竟該怎麼辦？少林寺從此顯露出風範。』喝一聲。又說：『金風吹拂原野，古佛的嘉言美行，玉露垂滴如珠，道人的活計。溪邊的漁父都在唱無生之歌，山嶺上的石人時時敲打布鼓。殊不知月里的麒麟在看北斗星，楚王城邊的水向東流。』『住住，這是什麼？二三四七八九。拈得鼻孔，失卻口。』禪師在紹聖三年庚子年示疾，沐浴淨髮，說偈語道：『鋒芒點滴休相許，目病空花徒指注。六十三年浮世人，踏翻海岳重歸去。』說完就去世了。

【English Translation】 English version Zhuanrun. A monk asked: 'The lotus flower is in the water, and the leaves grow on the stem.' What does it mean? The Zen master said: 'You need to have a higher perspective.' A monk asked: 'Utterly impoverished, possessing nothing, does he still recognize 'it'?' (Gupin Hechi yiwu juwu huan shi qu me) The Zen master said: 'Does not recognize.' The monk said: 'Coming and going every day, why doesn't he recognize it?' The Zen master said: 'It has no face.' The monk said: 'Let's practice Zen together with the abbot.' The Zen master said: 'What is the matter of practicing Zen together?' The monk said: 'The student doesn't know when he gets here.' The Zen master said: 'It must be like this.' Because of the Buddha bathing festival, a monk asked: 'The Buddha's body is non-active and does not fall into the numbers (all conditioned dharmas). Which is the true Buddha?' (Foshen wuwei bu duo zhushu. Nage shi zhen fo) The Zen master said: 'Good question!' The monk said: 'Let's not talk about the bronze and iron statues of Buddha for the time being. Which Buddha is being bathed today?' The Zen master said: 'Boiling and frying will not rot it.' The monk asked: 'The golden-haired lion squats on the ground, and all the beasts hide their tracks. The student comes up to beg the master for guidance.' (Jinmao judi baishou qianzong. Xueren shanglai qi shi zhishi) The Zen master said: 'Brain split.' The monk said: 'The student does not understand.' The Zen master said: 'Still don't know when to stop.' The monk said: 'Thank you for the master's guidance.' The Zen master said: 'The crowd is laughing at you.' The monk asked: 'The spring breeze is blowing gently, the spring birds are chirping, the bamboo of Xiangyan Temple is green, and the flowers of Lingyun Temple have not yet withered. What about at this moment?' (Chunfeng fufu chunniao guanguan. Xiangyan zhu fang cui lingyun hua wei can. Zheng dang renme shi ruhe) The Zen master said: 'Thousands of peaks compete for beauty, and thousands of valleys compete for flow.' The monk said: 'The season has been revealed, how can the intention of the patriarch and the teachings show differences?' The Zen master said: 'The nose of Dharma Master Ji.' The monk said: 'The little colt trampled all the people in the world to death, and the layman sucked up all the water in the West River.' The Zen master said: 'You must have eyesight.' The Zen master then said: 'The moon in the sky is full, and the moon on the ground is half full. Swallowing and spitting, knowing that you have miscalculated. Last night, the breeze blew down the Taixu, and the pearls splashed on the old cliffs.' 'What should I do if sleet and snow are flying together? Shaolin Temple has revealed its demeanor since then.' Give a shout. He also said: 'The golden wind blows across the fields, the good words and deeds of the ancient Buddha, the jade dew drips like pearls, the livelihood of the Taoist. The fishermen by the stream are all singing the song of non-birth, and the stone men on the ridge are always beating the cloth drum. I don't know that the unicorn in the moon is watching the Big Dipper, and the water beside the city of King Chu flows eastward.' 'Stop, stop, what is this? Two, three, four, seven, eight, nine. Picking up the nose, losing the mouth.' The Zen master showed illness in the year of Gengzi in the third year of Shaosheng. He bathed and cleansed his hair, and said the verse: 'The sharp edge should not be promised, the empty flowers of eye disease are only pointed out. Sixty-three years of floating life, stepping over the mountains and returning.' After saying that, he passed away.

廬山開先廣鑒行瑛禪師。桂州永福縣人姓毛氏。本州菩提寺受業。初謁慶閑禪師稍悟玄旨。次參照覺頓息所疑。出世開先。僧問。如何是祖師西來意。師曰。君山點破洞庭心。僧云。意旨如何。師曰。白浪四邊繞紅塵何處來。問少林面壁意旨如何。師曰。入定。僧云。孤負古人。師曰。罕遇知音。問法輪工已畢推轉意如何。師曰。活鱍鱍地。僧云。法不孤起仗境方生。師曰。有意氣時添意氣。不風流處也風流。僧畫一圓相。師曰。爭奈諸聖眼何。問有人問我解何宗。拈起拂子劈口打意旨如何。師曰。猢猻入布袋鐵筋擊烏龜。僧云。不睹雲中雁爭知沙塞寒。師曰。千眼大悲觀不得。無言童子暗嗟噓。僧云。為什麼如此。師曰。只為如此。乃曰。談玄說妙譬如畫餅充飢。入聖超凡大似飛蛾赴火。一向無事敗種蕉芽。更外馳求水中捉月。乃以拂子拂一拂曰。適來許多見解拂卻了也。作么生是諸人透脫一句。良久曰。鐵牛不吃欄邊草。直是須彌頂上眠。擊禪床下坐。又曰。和風習習春日遲遲。山花灼灼澗草離離。紫燕雙飛大野。黃鶯對語高枝。衲僧到此如凝滯。無限春光付與誰。喝一喝。又曰。彎石鞏弓架興化箭。運那羅延力定爍迦羅眼。不射大雄虎。不射藥山鹿。不射云巖師子。不射象骨獼猴。且道射個什麼。良久曰

【現代漢語翻譯】現代漢語譯本廬山開先廣鑒行瑛禪師（Lushan Kaixian Guangjian Xingying Chan Master），是桂州永福縣人，姓毛。他最初在菩提寺出家，後來拜訪慶閑禪師（Qingxian Chan Master），略微領悟了玄妙的旨意。之後又參訪照覺禪師（Zhaojue Chan Master），消除了心中的疑惑，最終在開先寺弘法。有僧人問：『什麼是祖師西來意？』禪師回答：『君山點破洞庭心。』（君山：洞庭湖中的一座山；洞庭心：指洞庭湖的中心）僧人又問：『這句話的意旨是什麼？』禪師說：『白浪四邊繞，紅塵何處來？』有僧人問：『少林面壁（Shaolin meditation）的意旨是什麼？』禪師說：『入定。』僧人說：『辜負了古人。』禪師說：『難得遇到知音。』有僧人問：『法輪（Dharma wheel）的功用已經完畢，如何推轉？』禪師說：『活潑潑地。』僧人說：『法不孤起，仗境方生。』禪師說：『有意氣時添意氣，不風流處也風流。』有僧人畫了一個圓相（圓相：佛教中象徵圓滿的圖案），禪師說：『爭奈諸聖眼何？』（爭奈：奈何，怎麼辦；諸聖眼：諸佛菩薩的眼睛）有僧人問：『如果有人問我理解什麼宗派，我拿起拂子（拂子：禪宗常用的法器）劈頭就打，意旨如何？』禪師說：『猢猻入布袋，鐵筋擊烏龜。』僧人說：『不睹雲中雁，爭知沙塞寒。』禪師說：『千眼大悲（Thousand-Eyed Great Compassion）觀不得，無言童子暗嗟噓。』僧人問：『為什麼如此？』禪師說：『只為如此。』於是禪師說：『談玄說妙，譬如畫餅充飢；入聖超凡，大似飛蛾赴火。一向無事，敗種蕉芽；更外馳求，水中捉月。』於是拿起拂子拂了一下，說：『剛才許多見解都拂去了。怎麼才是諸位透脫的一句？』良久，說：『鐵牛不吃欄邊草，直是須彌頂上眠。』（須彌：須彌山，佛教中的聖山）然後擊打禪床，下座。又說：『和風習習春日遲遲，山花灼灼澗草離離。紫燕雙飛大野，黃鶯對語高枝。衲僧到此如凝滯，無限春光付與誰？』喝了一聲。又說：『彎石鞏弓，架興化箭，運那羅延力，定爍迦羅眼。』（石鞏弓、興化箭、那羅延力、爍迦羅眼：皆為佛教典故）『不射大雄虎，不射藥山鹿，不射云巖師子，不射象骨獼猴。且道射個什麼？』良久，說：

【English Translation】 English version Chan Master Xingying of Kaixian Guangjian Temple on Mount Lu (Lushan Kaixian Guangjian Xingying Chan Master) was from Yongfu County, Guizhou, with the surname Mao. He initially received instruction at Bodhi Temple in his prefecture. Later, he visited Chan Master Qingxian (Qingxian Chan Master) and gained a slight understanding of the profound meaning. Subsequently, he consulted Chan Master Zhaojue (Zhaojue Chan Master), resolving his doubts, and eventually propagated the Dharma at Kaixian Temple. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan Master replied: 'Mount Jun pierces the heart of Dongting.' (Jun Mountain: a mountain in Dongting Lake; Dongting Heart: refers to the center of Dongting Lake) The monk then asked: 'What is the meaning of this statement?' The Chan Master said: 'White waves surround, where does the mundane world come from?' A monk asked: 'What is the meaning of Shaolin meditation (Shaolin meditation)?' The Chan Master said: 'Entering Samadhi.' The monk said: 'Failing the ancients.' The Chan Master said: 'Rarely meeting a kindred spirit.' A monk asked: 'The function of the Dharma wheel (Dharma wheel) is complete, how to turn it?' The Chan Master said: 'Vibrantly alive.' The monk said: 'The Dharma does not arise alone, it depends on circumstances to arise.' The Chan Master said: 'When there is spirit, add spirit; even in the unromantic, there is romance.' A monk drew a circle (圓相, Yuánxiàng: a circle, a symbol of perfection in Buddhism), and the Chan Master said: 'What about the eyes of all the sages?' (爭奈, Zhēngnài: What to do?; 諸聖眼, Zhū shèng yǎn: the eyes of all Buddhas and Bodhisattvas) A monk asked: 'If someone asks me what sect I understand, and I raise my whisk (拂子, fúzi: a duster, a ritual object often used in Chan Buddhism) and strike them, what is the meaning?' The Chan Master said: 'A monkey enters a bag, an iron rod strikes a turtle.' The monk said: 'Without seeing the geese in the clouds, how can one know the cold of the desert?' The Chan Master said: 'Thousand-Eyed Great Compassion (千眼大悲, Qiān yǎn dàbēi) cannot see it, the silent child sighs secretly.' The monk asked: 'Why is this so?' The Chan Master said: 'Just because it is so.' Then the Chan Master said: 'Discussing the mysterious and speaking of the wonderful is like drawing a cake to satisfy hunger; entering sainthood and transcending the ordinary is like a moth flying into a flame. Always being without affairs is like a spoiled banana sprout; further seeking externally is like grasping the moon in the water.' Then he raised his whisk and brushed it, saying: 'All the views just now have been brushed away. What is the phrase for all of you to break through?' After a long silence, he said: 'The iron ox does not eat the grass by the fence, but sleeps directly on the summit of Mount Sumeru.' (須彌, Xūmí: Mount Sumeru, the sacred mountain in Buddhism) Then he struck the Zen platform and descended. He also said: 'The gentle breeze is soft, the spring day is slow, the mountain flowers are bright, the stream grass is lush. Purple swallows fly in pairs in the wilderness, yellow orioles converse on high branches. When monks arrive here, they are like stagnation, to whom shall the boundless spring be given?' He shouted once. He also said: 'Bend the Stone Bow, set the Xinghua Arrow, use the Narayana Power, fix the Shakkara Eye.' (石鞏弓, Shígǒng gōng; 興化箭, Xīnghuà jiàn; 那羅延力, Nàluóyán lì; 爍迦羅眼, Shuòjiāluó yǎn: all Buddhist allusions) 'Not shooting the Great Hero Tiger, not shooting the Yaoshan Deer, not shooting the Yunyan Lion, not shooting the Elephant Bone Monkey. Then tell me, what to shoot?' After a long silence, he said:

。放過一著。又曰。水不洗水金不博金。獨露一心撥開萬象。一大藏教幾張拭不凈故紙。從上古佛一隊多知解阿師。自茲截斷眾流。更不百城遊歷。還有與么衲僧么。良久曰。點即不到。又曰。有一人說得一丈一寸也行不得。有一人行得一丈一寸也說不得。有一人行得說得。有一人行不得。說不得。此四人中華藏欲覓一人為師。明眼衲僧試請揀看。又曰。登山須到頂。入海須到底。學道須到佛祖道不得處。若不如是儘是依草附木底精靈。吃野狐涕唾底鬼子。華藏恁么道。譬如良藥然則苦口且要治疾阿㖿㖿。又上堂喝一喝曰。三月青春強半。溪山雨散云飛。庭花自開自落。梁燕雙去雙歸。復云。木中有火不鉆不出。砂中有金不淘不得。心中有道不學不悟。遊方行腳喚作道人。還曾悟道么。良久曰。白日莫空過青春不再來。師材器廣大果於立事。任人役物如轉石于千仞之溪無不如意。有照覺之遺風。在開先幾二十年。初苦痰癖屢求去而不可。臥病坊者三年。一旦起將梵剎而鼎新之。迄九年而成。窮極壯麗見者駭嘆。素善黃太史魯直。魯直戲謂師為如來藏中之說客。菩提場中之遊俠云。

廬山萬杉紹慈禪師。姓趙氏桂州人。十八受具十九遊方。久參總禪師。一日侍立次。問世尊付金欄外別傳何物。總舉起拂子。師曰。

畢竟作么生。總以拂子驀口打。師擬開口。總又打。師忽然有省。遂奪拂子禮拜。總云。汝見何道理。師曰。拂子屬某甲了。總云。三十年老將。今日被小卒折倒。自此名聲藉藉。推為東林上首。遂出世萬杉。僧問。解接無根樹能挑海底燈意旨如何。師曰。特地光輝。僧云。兔角點開千聖眼。龜毛拂盡九衢塵。師曰。寒山拊掌。僧云。好手手中呈好手。紅心心裡射紅心。師曰。阇梨還接得也未。僧云。蓮社老師親得旨。人間天上盡蒙恩。師曰。蹉卻話頭。問千聖共傳無底缽。曹溪路上許誰同。如何是無底缽。師曰。千人趒不出。僧云。萬里游滄海忻逢倒岳波。師曰。不是弄潮人。問祖師心印狀似鐵牛之機。正當恁么時印即是不印即是。師曰。看取爐中鐵彈子。僧云。忽然打破又作么生。師曰。須知痛癢。僧云。今日得遇和尚。師曰。語脈里轉卻。乃曰。陽鳥啼春觀音戶啟。清泉照月毗盧界彰。鶴鳴峰頭聲聲不別。散珠亭上顆顆圓成。乍隱乍彰不撥自轉。還有收得者么。試呈似看。良久曰。可笑猿猴探白月。不知真個有蟾蜍。下座。又曰。赤水之珠清江之月。猿猴競探徙爾迷蹤。罔象無心超然自得。所謂視之有餘光。攬之不盈手。出沒無窮往來無際。然雖如是。下坡不走快便難逢。乃喝一喝拍一拍云。赤水之珠清江之月

【現代漢語翻譯】現代漢語譯本：（雲門文偃禪師）畢竟怎麼樣？（睦州陳尊宿）總是用拂子朝他口上打去。禪師剛要開口，（睦州陳尊宿）又打。禪師忽然有所領悟，於是奪過拂子行禮。（睦州陳尊宿）說：『你見到了什麼道理？』禪師說：『拂子歸我所有了。』（睦州陳尊宿）說：『三十年的老將，今天被小卒打倒了。』從此（雲門文偃禪師）名聲大振，被推為東林寺的首座，於是出世在萬杉寺。有僧人問：『理解接續無根之樹，能挑起海底之燈的意旨是什麼？』禪師說：『特別地光輝燦爛。』僧人說：『兔角點開了千聖的眼睛，龜毛拂去了九衢的塵埃。』禪師說：『寒山拍手稱讚。』僧人說：『好手手中呈現好手，紅心心裡射紅心。』禪師說：『你還接得上嗎？』僧人說：『蓮社的老師親自得到了旨意，人間天上都蒙受恩惠。』禪師說：『錯過了話頭。』問：『千聖共同傳授的無底缽，曹溪路上允許誰同行？什麼是無底缽？』禪師說：『千人也跳不出去。』僧人說：『萬里遊歷滄海，欣喜地遇到倒岳之波。』禪師說：『不是弄潮的人。』問：『祖師心印的形狀，像鐵牛的機關，正當這個時候，印即是，還是不印即是？』禪師說：『看看爐中的鐵彈子。』僧人說：『忽然打破了又怎麼樣？』禪師說：『要知道痛癢。』僧人說：『今天有幸遇到和尚。』禪師說：『在語脈里轉變了。』於是說：『陽鳥啼叫春天，觀音之門開啟，清泉照耀月亮，毗盧（Vairocana，光明遍照）界彰顯。鶴鳴峰頭，聲聲沒有差別，散珠亭上，顆顆圓滿成就。乍隱乍現，不撥動也自己轉動。還有能收得住的嗎？試著呈現出來看看。』良久說：『可笑猿猴探取白月，不知道真有蟾蜍。』下座。又說：『赤水之珠，清江之月，猿猴競相探取，徒然迷失軌跡。罔象（一種傳說中的水怪）無心，超然自得。所謂看它有剩餘的光芒，拿它卻不滿手。出沒無窮，往來無際。』雖然是這樣，下坡不走，快捷方便難以遇到。』於是喝一聲，拍一拍說：『赤水之珠，清江之月。』

【English Translation】 English version: What ultimately is it? (Zen Master Yunmen Wenyan) Always hitting him in the mouth with a whisk. As soon as the master tried to speak, (Chen Zunsu of Muzhou) would hit him again. The master suddenly had an awakening, and then snatched the whisk and bowed. (Chen Zunsu of Muzhou) said, 'What principle have you seen?' The master said, 'The whisk belongs to me now.' (Chen Zunsu of Muzhou) said, 'A veteran of thirty years has been defeated by a mere soldier today.' From then on, (Zen Master Yunmen Wenyan)'s reputation grew, and he was promoted to the head seat of Donglin Temple, and then he came into the world at Wanshan Temple. A monk asked, 'What is the meaning of understanding how to connect the rootless tree and being able to lift the lamp from the bottom of the sea?' The master said, 'Especially radiant and brilliant.' The monk said, 'The rabbit's horn has opened the eyes of a thousand sages, and the turtle's hair has brushed away the dust of the nine streets.' The master said, 'Hanshan claps his hands in praise.' The monk said, 'A good hand presents a good hand, a red heart shoots a red heart.' The master said, 'Can you still connect?' The monk said, 'The teacher of the Lotus Society personally received the decree, and all in heaven and earth are blessed.' The master said, 'Missed the topic.' Asked, 'The bottomless bowl that the thousand sages jointly transmit, who is allowed to travel with on the road to Caoxi? What is the bottomless bowl?' The master said, 'A thousand people cannot jump out.' The monk said, 'Traveling ten thousand miles across the sea, joyfully encountering the wave that overturns the mountain.' The master said, 'Not a tide player.' Asked, 'The shape of the ancestral teacher's mind-seal is like the mechanism of an iron ox. At this very moment, is it sealed or not sealed?' The master said, 'Look at the iron pellet in the furnace.' The monk said, 'What happens if it is suddenly broken?' The master said, 'You must know the pain.' The monk said, 'Today I am fortunate to meet the abbot.' The master said, 'Transformed in the vein of speech.' Then he said, 'The yang bird sings of spring, the door of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) opens, the clear spring illuminates the moon, and the realm of Vairocana (光明遍照) manifests. At the peak of the crane's cry, every sound is no different; on the Scattered Pearl Pavilion, every pearl is perfectly accomplished. Sometimes hidden, sometimes revealed, it turns on its own without being touched. Is there anyone who can contain it? Try to present it and see.' After a long silence, he said, 'It is laughable that monkeys try to grasp the white moon, not knowing that there is a real toad.' He descended from the seat. He also said, 'The pearl of the Red River, the moon of the Clear River, monkeys compete to grasp them, only to lose their way. The Wangxiang (罔象, a legendary water monster) is without intention, transcending and attaining. It is said that seeing it has remaining light, but grasping it does not fill the hand. Appearing and disappearing endlessly, coming and going without limit.' Even so, not walking downhill, quickness and convenience are hard to come by.' Then he shouted once and clapped once, saying, 'The pearl of the Red River, the moon of the Clear River.'

瓦解冰消。眾中還有英靈變豹者么。出來救取一半。良久曰。可憐此意無人會。卻使陶潛暗皺眉。又示眾曰。玉溪不會禪。只識諸方病。驀下霹靂散。轉殺也不定。左丞蔡卞贊師真云。靈光頭頭顯現。獼猴亦背一面。若人慾識師真。打破鏡來相見。

東京褒親佛海有瑞禪師。姓陳氏興化軍仙遊縣人。幼異塵俗默坐終日。父母奇之舍令出家。依東京景德寺重全上人為師落髮。受具。造黃龍南禪師法席南公曰。汝為人事來為佛法來。師曰。為佛法來。南公曰。若為佛法來即今便分付。遂打一拂子。師曰。和尚也不得惱亂人。南公器之。然師終未徹。后依泐潭總禪師始悟玄奧。給侍久之眾推上首。出世安州太平旌德。被詔住東京褒親。哲宗皇帝五七入內。賜大覺師名。百日入內。又賜佛海禪師號。開堂問答罷。師曰問得亦好不問亦強。一問若不達翻成戲論法。問若有旨答亦隨機。為什麼宗乘道著千聖退步。寶杖敲時三乘失轍。蓋為此事似秦鏡當臺千里邪心自怖。如鏌鎁在袖百億魔軍碎膽。直得大聖不說說迦葉絕聞聞。大底只要諸人回光返本斂念收心。善惡都莫思量。自然得入心體湛寂。妙用恒沙物我混同。有人便於此承當得。猶屬抱橋柱澡洗及乎。舍之似萬里望鄉關。執之墮在魔王境界。喚作迷時人逐法悟后法隨人。

【現代漢語翻譯】現代漢語譯本：瓦解冰消。大眾之中還有英靈變化成豹的嗎？出來救取一半。（停頓良久）可惜這個意思沒有人領會，卻讓陶淵明暗自皺眉。又開示大眾說：『玉溪（指李商隱，號玉溪生）不懂禪，只認識各處的弊病。』猛然一聲霹靂散開，轉變殺機也不一定。左丞蔡卞讚揚瑞禪師的真像說：『靈光處處顯現，連獼猴也背過身去。如果有人想認識瑞禪師的真面目，就打破鏡子來相見。』

東京褒親佛海瑞禪師，姓陳，是興化軍仙遊縣人。從小就與世俗不同，整天默坐。父母覺得他很奇異，就捨棄他讓他出家。依東京景德寺的重全上人為師剃度，受具足戒。前往黃龍南禪師（黃龍慧南禪師）的法座，南禪師問：『你是爲了人情世故而來，還是爲了佛法而來？』瑞禪師說：『爲了佛法而來。』南禪師說：『如果爲了佛法而來，現在就分付給你。』於是打了一下拂子。瑞禪師說：『和尚也不要惱亂人。』南禪師認為他是個人才。然而瑞禪師始終沒有徹悟。後來依止泐潭總禪師才領悟玄奧。侍奉很久，大眾推舉他為上首。出世在安州太平旌德，被皇帝詔令住持東京褒親寺。哲宗皇帝多次到寺內，賜予『大覺禪師』的名號。百日後再次入內，又賜予『佛海禪師』的稱號。開堂說法問答完畢，瑞禪師說：『問得也好，不問也罷。一問如果不通達，反而變成戲論佛法。問如果有旨意，回答也隨機應變。為什麼宗乘之道，使得千聖退避？寶杖敲擊之時，三乘教法都失去軌跡？因為這件事就像秦鏡當臺，千里之外的邪心自然感到恐懼。如同鏌铘寶劍在袖中，百億魔軍也會嚇破膽。甚至達到大聖不說，說迦葉也聽不見的程度。』總而言之，只要大家迴光返照，收斂念頭，善惡都不要思量，自然就能進入心體的湛然寂靜，妙用如恒河沙數般眾多，物與我混同。有人如果能在此處承擔，仍然屬於抱著橋柱洗澡。等到捨棄它，又像萬里之外眺望家鄉。執著它，就墮落在魔王的境界。這就是所謂的迷時人逐法，悟后法隨人。

【English Translation】 English version: 'Disintegration and dissolution. Among the assembly, is there a heroic spirit transformed into a leopard? Come forth and rescue half.' (A long pause) 'Alas, no one understands this meaning, causing Tao Qian to furrow his brow in secret.' He further instructed the assembly, saying: 'Yu Xi (referring to Li Shangyin, also known as Yu Xi Sheng) does not understand Chan, only recognizes the ailments of various places.' Suddenly, a thunderbolt scatters, and a transformation of killing intent is not certain. Zuo Cheng (Left Minister) Cai Bian praised the true image of Zen Master Rui, saying: 'Spiritual light manifests everywhere, even the macaque turns its back. If one wishes to know the true face of the Zen Master, break the mirror to see each other.'

Zen Master Rui of Fohai Temple in Tokyo, whose surname was Chen, was from Xianyou County, Xinghua Army. From a young age, he was different from the mundane world, sitting in silence all day long. His parents found him strange and relinquished him to become a monk. He took Chongquan Shangren of Jingde Temple in Tokyo as his teacher, had his head shaved, and received the full precepts. He went to the Dharma seat of Zen Master Huanglong Nan (Zen Master Huanglong Huinan), who asked: 'Did you come for human affairs or for the Buddha Dharma?' The Zen Master replied: 'For the Buddha Dharma.' Zen Master Nan said: 'If you came for the Buddha Dharma, I will entrust it to you now.' Then he struck with a whisk. The Zen Master said: 'The abbot should not disturb people.' Zen Master Nan considered him a talent. However, the Zen Master never fully realized enlightenment. Later, he relied on Zen Master Letan Zong to understand the profound mysteries. After serving for a long time, the assembly recommended him as the head seat. He emerged into the world in Anzhou Taiping Jingde, and was ordered by the emperor to reside in Baoqin Temple in Tokyo. Emperor Zhezong visited the temple many times and bestowed the title 'Great Enlightenment Zen Master'. After one hundred days, he entered the palace again and was given the title 'Zen Master Fohai'. After the opening Dharma talk and questions and answers, the Zen Master said: 'It is good to ask, and it is fine not to ask. If a question is not understood, it turns into a frivolous discussion of the Dharma. If there is an intention in the question, the answer will also be adapted to the situation. Why does the path of the sect cause the thousand sages to retreat? When the staff strikes, the three vehicles of teaching lose their tracks? Because this matter is like the Qin mirror on the stage, evil intentions from thousands of miles away will naturally feel fear. Like the Mo Xie sword in the sleeve, a hundred million demon armies will be terrified. It even reaches the point where the great sage does not speak, and even if he speaks, Kashyapa cannot hear. In short, all that is needed is for everyone to turn the light inward, collect their thoughts, and not think about good or evil. Naturally, they will be able to enter the serene stillness of the mind-essence, and the wonderful functions will be as numerous as the sands of the Ganges, with things and self merging into one. If someone can take responsibility here, it is still like bathing while holding onto a bridge pillar. When it is abandoned, it is like looking at one's homeland from ten thousand miles away. Clinging to it is falling into the realm of the demon king. This is what is called when deluded, people follow the Dharma; after enlightenment, the Dharma follows people.'

蓋無私法要千古同規。一句同機唯人自鑒。到這裡若會得。便見終始一如古今齊致。至於趙州庭柏清風長在。若不會得便見雲門凳子天地懸殊。於是不得已便乃琉璃殿上日午打更。無景林間秋行春令。何也。妙體雖然無異妙用。蓋有多門。是故釋主能仁應跡迦維引悲沙界。神通妙力不可思議。蓋為群生日用三昧而不覺。業識茫然而莫返。遂致前境紛紜本原錯雜。繇是金仙久默斯要。于不二境作大佛事。入寂此土經綸三界。道洽大千化均百億。言滿法界撈籠群生。敷玄籍以曉果因。垂天真以育情性。無何機有大小乘分頓漸。故使資糧者。可以推微達著尋端見緒。然後為散亂者。誡之以定慧。耽諸樂者。示之以無常。樂小法者。導之以大方。計諸見者。諭之以無動。泥名相者。開不二門。此豈不以因言入道籍教明真。一心皎然萬德咸著。良為於此。末後卻曰。如標月指空拳諭實。噫如此興慈大似有過無功。未如我金色頭陀隨身活計琉璃缽盂傳來無底。任是千眼大士莫窺其狀。達磨所有生涯大庾嶺頭擲下。設有萬夫之勇提之不動。後來風幡事起卷簟義彰。佛手難藏驢腳自露。所以兒孫事不獲已。曲順人情放一線道。便有紹續門風聯輝祖焰。佩無我印開不二門。致得向上金雞𠾑米一粒遍濟十方。真如廄內良駒獨出踏殺群魔。所

【現代漢語翻譯】現代漢語譯本：實在是沒有什麼私人的法則可以作為千古不變的準則。一句契合機宜的話，只有人自己才能體會。到了這裡如果能夠領會，便會明白從始至終都是一樣，古往今來都是一致的。至於趙州的庭前柏樹，清風依舊長存。如果不能領會，便會覺得雲門的凳子與天地相隔遙遠。因此不得已才會在琉璃殿上正午打更，在沒有景色的樹林間秋天施行春天的政令。為什麼呢？妙體的作用雖然沒有差異，但方法卻有很多。所以釋迦牟尼佛（釋主能仁，指釋迦牟尼佛）應化在迦毗羅衛國（迦維），將慈悲帶到娑婆世界（沙界）。神通妙力不可思議，是因為眾生每天都在使用三昧（日用三昧）卻不自覺，被業識迷惑而不知返回。於是導致眼前的境界紛繁複雜，本源也變得錯亂。因此金仙（金仙，指佛）長久地沉默了這個重要的道理，在不二的境界中做著偉大的佛事，在此土入寂，治理三界。佛道遍及大千世界，教化普及百億眾生。言語充滿法界，撈取籠絡眾生。闡述玄妙的經典來曉喻果報和因緣，垂示天真本性來培育情性。但不知為何，機緣有大小乘、頓悟漸悟之分。所以讓積累資糧的人，可以從小處推及大處，從細微之處發現端倪。然後為散亂的人，用定慧來告誡他們；為沉溺於快樂的人，用無常來開示他們；引導喜歡小乘佛法的人走向大乘佛法；告誡執著于各種見解的人要無所動搖；為執著于名相的人，開啟不二法門。這難道不是因為通過言語入道，憑藉教義來明白真理，使一心清明，萬德彰顯嗎？實在是為此啊。最後卻說，如同用手指指月亮，空握拳頭來比喻真實。唉，這樣興起慈悲，很像是有過無功。不如我金色頭陀（金色頭陀，指佛）隨身攜帶的活計——琉璃缽盂，代代相傳沒有底。任憑是千眼大士（千眼大士，指觀音菩薩）也無法窺探它的形狀。達摩（達磨，指菩提達摩）所有的家當在大庾嶺頭扔下。即使有萬人之力也提不動。後來風幡的事件興起，捲起竹蓆的意義彰顯。佛手難以隱藏，驢腳自然顯露。所以兒孫們不得已，順應人情放一線生機。便有了紹續門風，光耀祖先的火焰。佩戴無我之印，開啟不二法門。才能夠得到向上金雞啄米，一粒遍濟十方。真如的馬廄里，良駒獨自走出，踏殺群魔。

【English Translation】 English version: Indeed, there is no private law that can serve as a universal standard for all time. A phrase that aligns with the occasion can only be truly understood by oneself. If one comprehends this, one will see that the beginning and the end are the same, and the past and present are consistent. As for the cypress tree in Zhao Zhou's courtyard, the clear breeze remains forever. If one does not comprehend this, one will find that Yunmen's stool is as far apart as heaven and earth. Therefore, one is compelled to strike the time at noon in the Crystal Palace, and to enact the spring season in the scenery-less forest in autumn. Why is this so? Although the function of the wondrous essence is no different, there are many methods. Therefore, Shakyamuni Buddha (釋主能仁, Shizhu Nengren, refers to Shakyamuni Buddha) manifested in Kapilavastu (迦維, Jiawei), bringing compassion to the Saha world (沙界, Shajie). The miraculous power of spiritual penetrations is inconceivable because sentient beings use Samadhi (日用三昧, Riyong Sanmei) daily without realizing it, and are deluded by karmic consciousness without knowing how to return. This leads to the complexity of the present environment and the confusion of the original source. Therefore, the Golden Immortal (金仙, Jinxian, refers to the Buddha) has long remained silent about this important principle, performing great Buddha deeds in the realm of non-duality, entering Nirvana in this land, and governing the three realms. The Buddha's way pervades the great chiliocosm, and his teachings extend to billions of beings. His words fill the Dharma realm, gathering and encompassing sentient beings. He expounds profound scriptures to enlighten them about karmic causes and effects, and reveals the true nature to nurture their emotions. But for some reason, opportunities are divided into the Great and Small Vehicles, and sudden and gradual enlightenment. Therefore, those who accumulate resources can infer the great from the small and discover clues from the subtle. Then, for the distracted, he warns them with concentration and wisdom; for those who indulge in pleasures, he reveals impermanence; he guides those who enjoy the Small Vehicle towards the Great Vehicle; he advises those who cling to views to be unmoving; and for those who are attached to names and forms, he opens the gate of non-duality. Is this not because one enters the path through words and clarifies the truth through teachings, so that the one mind is clear and all virtues are manifested? It is indeed for this reason. But in the end, it is said to be like pointing at the moon with a finger, or using an empty fist to illustrate reality. Alas, such an act of compassion seems to be more of a disservice than a benefit. It is not like my golden ascetic (金色頭陀, Jinse Toutuo, refers to the Buddha)'s personal possession—the crystal begging bowl, passed down through generations without a bottom. Even the thousand-eyed Bodhisattva (千眼大士, Qianyan Dashi, refers to Avalokiteshvara) cannot fathom its shape. Bodhidharma (達磨, Damo, refers to Bodhidharma) threw down all his belongings at Dayu Ridge. Even with the strength of ten thousand men, it cannot be lifted. Later, the event of the wind banner arose, and the meaning of rolling up the bamboo mat became clear. The Buddha's hand is difficult to hide, and the donkey's foot is naturally revealed. Therefore, the descendants have no choice but to comply with human sentiments and leave a glimmer of hope. Then there is the continuation of the lineage and the glorification of the ancestral flame. Wearing the seal of non-self and opening the gate of non-duality, one can obtain the golden rooster pecking rice upwards, with one grain benefiting all directions. In the stable of Suchness, a fine steed emerges alone, trampling all demons.

以人人盡道。摩竭令嚴承當者少。支那玄響應之者稀。大眾若據如斯見識一何少哉。只如知滋味識痛癢。聆至音決勝負。寧無一個半個。且道能如此者是什麼人。良久曰。禪關已得裴公達。祖意寧無謝守評。下坐。又曰。有佛世界以一塵一毛而作佛事。令見一法者具足一切法。故權為架閣。有佛化內以忘言寂默為佛事。使學者離一切相。即名諸佛故。好與三下火抄。有佛土中以黃花翠竹而為佛事。令睹相者見色即空故。且付與彌勒。有佛寶剎以法空為坐而示佛事。使學人不著佛求故。勘破了勾下。有佛道場以四事供養而成佛事。使知足者斷異念故。可與下載。有佛妙域以一切語言三昧作佛事。令隨機入者不捨動靜故。為渠裝載。大眾且道。于中還有優劣也無。良久曰。到者須知是作家。

廬山圓通可仙禪師。僧問。如何是佛。師曰。騎牛覓牛。僧云。爭奈學人不會。師曰。參取不會底。上堂良久曰。恁么散去早是不著便。那堪長老鼓兩片皮搖三寸舌。說東道西指南言北轉沒交涉。何故如此。說則乾坤大地該括微塵。收則纖芥無差絲毫不露。茍或獨超象外量等太虛。便乃終日說事不為事所礙。古今三世儼爾目前。曲直條然是非有辨。能和光同塵隨邪逐惡。恁么說話也大無端。忽有個傑出叢林烜赫禪者。為眾竭力出

【現代漢語翻譯】現代漢語譯本：人人都這樣說，但在摩揭陀國（Magadha，古代印度王國）真正能嚴格遵循並承擔的人卻很少，而在支那（China，中國的古稱）真正能心領神會並響應的人更是稀少。各位，如果你們都持有這樣的見解，那真是太少了！難道就沒有一個半個能知曉滋味、感受痛癢、聽懂至理之音、決斷勝負的人嗎？那麼，能做到這些的又是什麼樣的人呢？（停頓良久）禪關（Zen barrier，指參禪的關隘）已經有了裴公（指裴休，唐朝宰相，精通佛理）這樣通達的人，祖師的意旨難道沒有謝守（指謝靈運，南北朝詩人，曾任永嘉太守）這樣能評價的人嗎？（禪師）走下禪座。又說，有的佛世界用一粒微塵、一根毫毛來做佛事（Buddha-work，指弘揚佛法的活動），使見到一法的人就能具足一切法，所以權且把它放在架子上。有的佛化世界以忘言寂默作為佛事，使學習的人離開一切表象，這就叫做諸佛，所以最好用三把火燒掉它。有的佛土中以黃花翠竹作為佛事，使看到表象的人明白色即是空，姑且把它交給彌勒（Maitreya，未來佛）。有的佛寶剎以法空為座位來展示佛事，使學習的人不執著于佛而向外尋求，勘破了就勾銷掉。有的佛道場以四事供養（指飲食、衣服、臥具、醫藥四種供養）來成就佛事，使知足的人斷絕其他的念頭，可以把它下載下來。有的佛妙域以一切語言三昧（Samadhi，指通過修行達到的精神高度集中狀態）來做佛事，使隨機進入的人不捨棄動靜，為他們裝載這些（教義）。各位，你們說，這些佛事之中還有優劣之分嗎？（停頓良久）到達那個境界的人要知道自己是行家。

廬山圓通可仙禪師（Yun-tong Ke-xian，禪師名）。有僧人問：『什麼是佛？』禪師說：『騎著牛找牛。』僧人說：『學生不明白。』禪師說：『參悟那個不明白的地方。』禪師上堂，停頓良久說：『這樣散去也太草率了。更何況我這個老頭子敲著兩片皮（指鼓），搖著三寸舌頭，說東道西，指指南北，說些不相干的話。』為什麼會這樣呢？說起來，乾坤大地都包括在微塵之中，收起來，細小的芥菜也沒有差別，一絲一毫也不泄露。如果能夠超脫于形象之外，度量等同於太虛，那麼就可以終日談論事情而不被事情所束縛，古今三世都清晰地呈現在眼前，曲直分明，是非有辨。能夠和光同塵，隨波逐流。這樣說話也太沒來由了。如果有個傑出叢林、聲名顯赫的禪者，爲了大眾竭盡全力地付出。

【English Translation】 English version: Everyone talks about it, but in Magadha (ancient Indian kingdom) there are few who strictly follow and undertake it, and in China (ancient name for China) there are even fewer who truly understand and respond to it. Everyone, if you all hold such views, then there are too few! Is there not even one or two who can know the taste, feel the pain, understand the ultimate sound, and decide the victory or defeat? So, what kind of people are those who can do these things? (Pause for a long time) The Zen barrier (referring to the barrier of Zen practice) already has Pei Gong (referring to Pei Xiu, a prime minister of the Tang Dynasty, proficient in Buddhist principles) who is so accomplished, and does the ancestor's intention not have Xie Shou (referring to Xie Lingyun, a poet of the Southern and Northern Dynasties, who once served as the prefect of Yongjia) who can evaluate it? (The Zen master) stepped down from the Zen seat. He also said, some Buddha worlds use a mote of dust, a strand of hair to do Buddha-work (referring to activities that promote Buddhism), so that those who see one dharma can possess all dharmas, so let's put it on the shelf for the time being. Some Buddha-transformed worlds use silence as Buddha-work, so that those who learn can leave all appearances, and this is called all Buddhas, so it is best to burn it with three fires. Some Buddha lands use yellow flowers and green bamboos as Buddha-work, so that those who see the appearance can understand that form is emptiness, so let's give it to Maitreya (the future Buddha). Some Buddha treasures use the emptiness of dharma as a seat to show Buddha-work, so that those who learn do not cling to the Buddha and seek outwards, and if they see through it, they will cancel it. Some Buddha monasteries use the four offerings (referring to the four kinds of offerings of food, clothing, bedding, and medicine) to accomplish Buddha-work, so that those who are content can cut off other thoughts, and it can be downloaded. Some Buddha wonderful realms use all language Samadhi (referring to the state of mental concentration achieved through practice) to do Buddha-work, so that those who enter randomly do not abandon movement and stillness, and load these (teachings) for them. Everyone, you say, is there any superiority or inferiority among these Buddha-works? (Pause for a long time) Those who reach that realm must know that they are experts.

Zen Master Yun-tong Ke-xian (Zen master's name) of Lushan Yuantong. A monk asked, 'What is Buddha?' The Zen master said, 'Riding an ox to find an ox.' The monk said, 'The student does not understand.' The Zen master said, 'Contemplate the place that you do not understand.' The Zen master went to the hall, paused for a long time and said, 'It is too hasty to disperse like this. What's more, I, this old man, am beating two pieces of skin (referring to the drum), shaking a three-inch tongue, talking east and west, pointing south and north, saying irrelevant things.' Why is this so? Speaking of it, the universe and the earth are all included in the mote of dust, and when it is collected, the tiny mustard seed is no different, and not a single bit is revealed. If one can transcend appearances and measure the same as the vastness, then one can talk about things all day long without being bound by things, and the past, present, and future are clearly presented before one's eyes, with clear distinctions between right and wrong. Able to harmonize with the light and follow the dust, go with the flow. It's too unreasonable to talk like this. If there is an outstanding forest, a prominent Zen master, who is doing his best for the public.

來掀倒禪床喝散大眾。將長老推向階下。也許他有些氣息。有么既無。老僧倒行此令。拄杖打禪床一下。

臨江軍慧力可昌禪師。僧問。佛力法力即不問。如何是慧力。師曰。踏倒人我山扶起菩提樹。僧云。菩提本無樹向什麼處下手。師曰。無下手處正好著力。僧云。今日得聞于未聞。師曰。莫把真金喚作鍮石。問一念萬年十方坐斷。學人特伸請益。師曰。先付德山後與臨濟。僧云。悔伸一問。師便打。問祖意西來請師舉唱。師曰。達磨當年無如是事。僧云。和尚莫教話墮。師曰。卻被上人勘破。僧云。爭奈文彩已彰。師曰。向爾道。問祖意教意是同是別。師曰。一點水墨兩處成龍。僧云。恁么則寒潭浪靜蒼龍宿。玉葉婆娑綵鳳棲。師曰。先記摩騰后思盧老。問摩竭正令此日全提。如何是摩竭正令。師曰。喝散白雲擊破虛空。僧云。恁么則衝開法王陣。打破祖師關。師曰。更須著力。僧云。若然者讓老馬駒初出廄。存師聖箭乍離弦。師曰。也不消得。僧云。灼然水灑不著。師曰。誰肯便回頭。師乃曰。法王行處草木生輝。大海騰波須彌岌峇。玄機未發。只恐眠雲不深。大用才彰。便出白蓮社裡。所謂隨方作主寧類守株。把住放行自由自在。縱有連天瀑布。不來耳畔生喧。任他雙劍峰高。免向眼前為礙。時行則行

【現代漢語翻譯】現代漢語譯本來掀翻禪床，驅散大眾，將長老推下臺階，或許他還有一口氣。有嗎？既然沒有，老僧就倒行此令。拄杖敲擊禪床一下。

臨江軍慧力可昌禪師。有僧人問道：『佛力、法力暫且不問，如何是慧力？』禪師說：『推倒人我之山，扶起菩提樹。』僧人說：『菩提本無樹，向什麼地方下手？』禪師說：『沒有下手的地方，正好著力。』僧人說：『今天聽到了前所未聞的道理。』禪師說：『不要把真金當做鍮石（一種劣質金屬）。』

有僧人問道：『一念萬年，十方坐斷，學人特來請教。』禪師說：『先交給德山（Dèsahn，唐代禪宗大師），後傳給臨濟（Línjì，唐代禪宗大師）。』僧人說：『後悔提出這個問題。』禪師隨即打了他。有僧人問道：『祖師西來的意旨，請禪師開示。』禪師說：『達磨（Dámó，菩提達摩，禪宗始祖）當年沒有這樣的事。』僧人說：『和尚不要讓話語落空。』禪師說：『卻被你勘破了。』僧人說：『無奈文采已經彰顯。』禪師說：『我向你說過。』

有僧人問道：『祖意和教意是相同還是不同？』禪師說：『一點水墨，兩處成龍。』僧人說：『這樣說來，寒潭浪靜，蒼龍潛伏；玉葉婆娑，綵鳳棲息。』禪師說：『先記住摩騰（Móténg，東漢來華的僧人），后思考盧老（Lúlǎo，盧惠能，禪宗六祖慧能）。』

有僧人問道：『摩竭（Mójié）正令，今日完全提持，如何是摩竭正令？』禪師說：『喝散白雲，擊破虛空。』僧人說：『這樣說來，就是衝開法王（Fǎwáng，佛）的陣勢，打破祖師的關隘。』禪師說：『更須著力。』僧人說：『如果這樣，就像老馬駒初出馬廄，存師聖箭乍離弦。』禪師說：『也不需要這樣。』僧人說：『確實水潑不進。』禪師說：『誰肯回頭呢？』

禪師於是說：『法王行走的地方，草木都生輝；大海翻騰波浪，須彌山（Xūmíshān，佛教中的聖山）也搖搖欲墜。玄機未發，只怕眠雲不深；大用才彰，便出白蓮社裡。』所謂隨方作主，寧可類似守株待兔。把住放行，自由自在。縱有連天瀑布，也不會在耳邊喧鬧。任他雙劍峰高，也不會在眼前成為阻礙。時機到來就行事。

【English Translation】 English version To overturn the Zen meditation bed and disperse the assembly. To push the elder down the steps. Perhaps he has some breath left. Does he? Since he doesn't, the old monk reverses this order. He strikes the Zen bed once with his staff.

Chan Master Huili Kechang of Linjiang Army. A monk asked, 'I won't ask about the Buddha's power or the Dharma's power. What is wisdom power?' The master said, 'Knock down the mountain of self and others, and raise up the Bodhi tree.' The monk said, 'The Bodhi tree is originally without a tree. Where should one start?' The master said, 'The place where there is no starting point is precisely where one should exert effort.' The monk said, 'Today I have heard what I have never heard before.' The master said, 'Don't call true gold brass (a kind of inferior metal).'

A monk asked, 'One thought is ten thousand years, and the ten directions are cut off. The student specially asks for instruction.' The master said, 'First give it to Deshan (Dèsahn, a Chan master of the Tang Dynasty), then give it to Linji (Línjì, a Chan master of the Tang Dynasty).' The monk said, 'I regret asking the question.' The master then struck him. A monk asked, 'Please, Master, expound on the meaning of the Patriarch's coming from the West.' The master said, 'Damo (Dámó, Bodhidharma, the first patriarch of Chan Buddhism) did not have such a thing in those years.' The monk said, 'Master, don't let the words fall to the ground.' The master said, 'You have seen through it.' The monk said, 'But the literary talent has already been revealed.' The master said, 'I told you.'

A monk asked, 'Are the Patriarch's intention and the teaching's intention the same or different?' The master said, 'A single drop of ink becomes two dragons in two places.' The monk said, 'In that case, the cold pool is calm, and the azure dragon dwells; the jade leaves sway, and the colorful phoenix roosts.' The master said, 'First remember Moteng (Móténg, a monk who came to China during the Eastern Han Dynasty), then think about Lúlǎo (Lúlǎo, Huineng, the Sixth Patriarch of Chan Buddhism).'

A monk asked, 'The proper decree of Makara (Mójié) is fully upheld today. What is the proper decree of Makara?' The master said, 'Scatter the white clouds and shatter the empty space.' The monk said, 'In that case, it is to break through the Dharma King's (Fǎwáng, Buddha) formation and break down the barrier of the Patriarchs.' The master said, 'You must exert more effort.' The monk said, 'If so, it is like an old colt just leaving the stable, or a master archer's sacred arrow just leaving the string.' The master said, 'That's not necessary either.' The monk said, 'Indeed, water cannot be splashed on it.' The master said, 'Who is willing to turn back?'

The master then said, 'Where the Dharma King walks, the grass and trees shine; the great sea surges with waves, and Mount Sumeru (Xūmíshān, the sacred mountain in Buddhism) also totters. Before the profound mechanism is revealed, I only fear that sleeping in the clouds is not deep enough; when the great function is manifested, it comes out of the White Lotus Society.' So-called adapting to the circumstances and being the master, it is better to be like waiting for a rabbit by a stump. Holding on and letting go, being free and at ease. Even if there is a continuous waterfall, it will not be noisy in the ears. Let the Twin Sword Peaks be high, and they will not be an obstacle before the eyes. Act when the time comes.'

時止則止。動靜不失其時其道光明。大眾且道。那個是光明底事。良久曰。禾山打鼓聲猶在。自此廬陵米價低。以拂子擊禪床。又曰。菩提無相相覆大千。法性無言言滿天下。所以觀音從聞得道。彌勒因見悟心。祖師門下有何境界便得動止無礙。良久曰。國師不見客。侍者出山門。

黃州柏子山德嵩禪師。僧問。如何是顯露底法。師曰。高著眼。僧云。法不孤起。師曰。露柱上薦取。僧云。若不得流水還應過別山。師曰。知心有幾人。乃曰。天地一指絕諍競之心。萬物一馬無是非之論。由是魔羅潛跡佛祖興隆。寒山拊掌欣欣。拾得呵呵大笑。大眾二古聖笑什麼。良久呵呵大笑曰。曇花一朵再逢春。

廬陵禾山甘露志傳禪師上堂曰。牛頭沒馬頭回。劍輪飛處絕纖埃。南北東西無異路。休言南嶽與天臺。所以未離廬阜。只見五峰勢險三峽聲雄。自牧庵中隨緣度日。便道涅槃城裡坐致太平。解脫坑中未可安身立命。及到禾山也見。凌霄峰上云自卷舒。羅漢洞前溪聲浩渺。三門佛殿無異諸方。廚庫僧堂仍皆奮轍。便好拗折拄杖高掛缽囊。與諸禪德跨露地白牛。游壺中天地物外山川唱村田樂。且恁么過時。假使諸佛出興於世。地搖六震天雨四花。終不能管得。也不疑著渠。且道山僧有何長處便恁么道。良久曰。白雲

【現代漢語翻譯】現代漢語譯本：該停止的時候就停止。行動和靜止都不失去時機，那麼道路就會光明。各位，請說，什麼是光明的根本？（停頓良久）禾山打鼓的聲音還在，從此廬陵的米價就降低了。 (用拂子敲擊禪床) 又說，菩提的真如實相廣大到覆蓋整個世界，法性的真諦無法用語言表達，卻充滿天下。所以觀音菩薩從聽聞中證悟，彌勒菩薩因見而悟道。祖師門下有什麼樣的境界才能做到行動和靜止都沒有阻礙？（停頓良久）國師不見客，侍者走出山門。黃州柏子山德嵩禪師。有僧人問：『什麼是顯露的佛法？』禪師說：『把眼界放高遠。』僧人說：『法不會孤立產生。』禪師說：『在露柱上薦取。』僧人說：『如果得不到流水，還應該過別的山。』禪師說：『知心的人有幾個？』於是說：『天地之間保持一顆指點迷津的心，萬物如一匹馬，沒有是非的爭論。』因此魔羅隱藏軌跡，佛祖的事業興隆。寒山拍手欣喜，拾得哈哈大笑。各位，這兩位古聖笑什麼？（停頓良久，然後哈哈大笑）曇花一朵，再次逢春。廬陵禾山甘露志傳禪師上堂說：『牛頭山沒落，馬頭山興起。劍輪飛舞之處，沒有一絲塵埃。』南北東西沒有不同的道路，不要說南嶽和天臺山。所以沒有離開廬阜的時候，只看到五峰的險峻和三峽的雄壯。在牧庵中隨緣度日，就說在涅槃城裡安享太平。在解脫的陷阱中不可安身立命。等到來到禾山，也看到凌霄峰上云捲雲舒，羅漢洞前溪水浩渺。三門佛殿和各處寺院沒有什麼不同，廚房庫房僧堂仍然都在運轉。』最好拗斷拄杖，高高掛起缽囊，和各位禪友一起騎著露地的白牛，遊覽壺中的天地和世外的山川，唱著鄉村的歌謠，就這樣度過時光。即使諸佛出現在世間，大地搖動六次，天空降下四種花，最終也不能管束。也不要懷疑他們。』請問山僧有什麼長處，竟然這樣說？（停頓良久）白雲。

【English Translation】 English version: Stop when it is time to stop. Movement and stillness do not miss their proper time, and the path will be bright. Everyone, please tell me, what is the root of brightness? (Pauses for a long time) The sound of the drum at Heshān (Mount Hé, a mountain in Jiangxi Province) is still here, and since then, the price of rice in Luling (ancient name of Ji'an, Jiangxi) has decreased. (Strikes the Zen seat with a whisk) He also said, the true form of Bodhi (wisdom, enlightenment) is so vast as to cover the entire world, and the true essence of Dharma (the teachings of the Buddha) cannot be expressed in words, yet it fills the world. Therefore, Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) attained enlightenment through hearing, and Maitreya (the future Buddha) awakened through seeing. What kind of state must one have in the lineage of the Patriarchs to achieve unimpeded movement and stillness? (Pauses for a long time) The National Teacher does not see guests; the attendant goes out of the mountain gate. Zen Master Desong of Baizishan (Cypress Mountain) in Huangzhou. A monk asked, 'What is the Dharma that is revealed?' The Master said, 'Set your sights high.' The monk said, 'Dharma does not arise in isolation.' The Master said, 'Recommend it on the exposed pillar.' The monk said, 'If I cannot obtain flowing water, should I still cross another mountain?' The Master said, 'How many people are of one mind?' Then he said, 'Between heaven and earth, maintain a heart that points out the way, all things are like one horse, without arguments of right and wrong.' Therefore, Mara (demon) hides his tracks, and the Buddha's work flourishes. Hanshan (legendary Tang Dynasty poet and recluse) claps his hands with joy, and Shide (another legendary figure associated with Hanshan) laughs heartily. Everyone, what are these two ancient sages laughing at? (Pauses for a long time, then laughs heartily) A single udumbara (a rare flower said to bloom only when a Buddha appears) blossom, meets spring again.' Zen Master Zhichuan of Helu Mountain (Crane Deer Mountain) in Luling said in his sermon: 'The head of Niutou Mountain (Ox-Head Mountain) has declined, and the head of Matou Mountain (Horse-Head Mountain) has risen. Where the wheel of the sword flies, there is not a speck of dust.' There are no different paths in the north, south, east, and west; do not speak of Nan Yue (Southern Mountain) and Tiantai Mountain (a sacred mountain in Zhejiang). Therefore, when I had not left Lufu (another name for Luling), I only saw the perilousness of the Five Peaks and the magnificence of the Three Gorges. Living out my days in the Mu'an (Herding Hermitage), I said I was enjoying peace in the city of Nirvana. One cannot settle down and establish a life in the pit of liberation. When I arrived at Helu Mountain, I also saw the clouds rolling and unfolding on Lingxiao Peak, and the vastness of the stream in front of the Luohan Cave. The Three Gate Buddha Hall is no different from other monasteries, and the kitchen, storehouse, and monks' hall are still in operation.' It is best to break the staff and hang the bowl high, and with all the Zen friends, ride the white ox in the open field, tour the heaven and earth in the pot and the mountains beyond the world, and sing village songs, and thus pass the time. Even if all the Buddhas appear in the world, the earth shakes six times, and the sky rains four kinds of flowers, they ultimately cannot control it. Do not doubt them either.' May I ask, what strengths does this mountain monk have that he speaks in this way? (Pauses for a long time) White clouds.'

乍可來青嶂。明月那教下碧天。

泉州開元真覺志添禪師。姓陳氏本州人。因游東林謁總禪師。一日室中示吹布毛因緣。師于言下開悟。乃呈頌曰。老師曾把布毛吹。舉處分明第一機。欲識箇中端的處。嶺頭遙指白雲飛。元祐初游京師。徐國大王聞師道風。一日遣使召師入宮。小參示眾曰。毗盧遮那實性與汝等諸人本性無別。從曠劫來輪轉法界。于受生中無本無末無去無來無性無相無古無今。纖塵不立毫髮難存。無正法之可分。何像末之為間。故知法界眾生無成無壞。自性本源是佛。然雖如是。據衲僧門下天地懸殊。既有生而有滅。復有去而有來。正像末法既無差。性相昭然而可睹。于其中間無有成佛無不成佛。于般若藏無所間然。直饒三世諸佛六代祖師天下老和尚。神通過於鹙子。辯智勝於滿慈。到這裡也須結舌亡鋒。良久曰。國令已傳清宇宙。人人各賀太平年。王又問。如何是佛法底事。師曰。見性即是。王曰。如何得見性去。師曰。不離十二時中行住坐臥。皆是古佛道場。王遂領悟密契宗風。即命四禪入宮升坐。復求印可。飯千僧閱大藏以為慶贊。及奏宣仁皇太后賜師真覺禪師號。固辭不受。賜磨衲袈裟御筆題金環絳𨨠。云賜真覺道者當來同成佛果。諸宮屢賜紫衣四十餘道回奏遍賜諸方禪律。哲宗上仙。

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復于福寧殿升座。賜真覺大師。

紹興府象田梵卿禪師。嘉興人姓錢氏。僧問。大悲菩薩用許多手眼作甚麼。師曰。富嫌千口少。曰畢竟如何是正眼。師曰。從來共住不知名。問寒風乍起衲子開爐。忽憶丹霞燒木佛。因何院主墮眉須。師曰。張公吃酒李公醉。曰為復是逢強即弱。為復是妙用神通。師曰。堂中聖僧卻諳此事。僧問。像田有屠龍之劍。欲借一觀時如何。師橫按拄杖。僧便喝。師擲下拄杖。僧無語。師曰。這死蝦蟆。上堂。春已暮落花紛紛下紅雨。南北行人歸不歸。千林萬林鳴杜宇。我無家兮何處歸。十方剎土奚相依。老天有個真訊息。昨夜三更月在池。上在。佛法到此命若懸絲。異目超宗亦難承紹。豎起拂子曰。賴有這個堪作流通。於此覷得便見三世諸佛向燈籠露柱里轉大法輪。六趣眾生於鐵圍山得聞法。要聲非聲見色非色。隨異類四生各得解脫。如斯舉唱非但埋沒宗風。亦乃平沈自己。且道如何得不犯令去。拍禪床下座。

南嶽衡岳寺道辯禪師。僧問。拈槌舉拂即且置。和尚如何為人。師曰。客來須接。曰便是為人處也。師曰。粗茶淡飯。僧禮拜。師曰。須知滋味始得。

福州興福院康源禪師上堂。山僧有一訣。尋常不漏泄。今日不囊藏。分明為君說。良久曰。寒時寒熱時熱。

【現代漢語翻譯】現代漢語譯本：又在福寧殿升座，賜號真覺大師。

紹興府象田梵卿禪師（Xiangtian Fanqing, 禪師名），嘉興人，姓錢。有僧人問：『大悲菩薩（Mahākāruṇika）用這麼多手眼做什麼？』禪師說：『富人還嫌一千張嘴不夠用。』僧人說：『到底什麼是正眼？』禪師說：『（它）向來與我們共住，只是我們不知其名。』問：『寒風乍起，衲子們開始烤火取暖，忽然想起丹霞燒木佛（Danxia Shao Mufo）的故事，為什麼院主會掉眉毛和鬍鬚？』禪師說：『張公喝酒，李公醉。』僧人說：『是逢強則弱，還是妙用神通？』禪師說：『堂中的聖僧卻深諳此事。』僧人問：『象田有屠龍之劍，想要借來一觀，如何？』禪師橫著拄著禪杖。僧人便喝了一聲。禪師扔下禪杖。僧人無話可說。禪師說：『這死蛤蟆。』

上堂說法：『春天已暮，落花紛紛，如下著紅雨。南北行人，歸也不歸？千林萬林，杜鵑啼鳴。我沒有家啊，該往何處歸？十方剎土，又該依靠誰？老天有個真訊息，昨夜三更，月亮倒映在池中。』

又說：『佛法到此，命若懸絲。異目超宗（Yimu Chaozong），也難以繼承紹隆。』豎起拂塵說：『幸好有這個可以流通佛法。』於此領會，便能見到三世諸佛（Triyadhvabuddha）在燈籠露柱里轉大法輪（Dharmacakra）。六趣眾生（Sadgati）在鐵圍山（Cakravāḍa）中得聞佛法。要聲非聲，見色非色，隨不同種類四生（Caturyonih）各自得到解脫。』像這樣舉唱，非但埋沒宗風，也是埋沒自己。那麼，如何才能不違背佛法呢？』拍了一下禪床，下座。

南嶽衡岳寺道辯禪師（Daobian, 禪師名）。有僧人問：『拈槌舉拂（nian chui ju fu）暫且放下，和尚如何教化他人？』禪師說：『客人來了就要接待。』僧人說：『這就是教化人的地方嗎？』禪師說：『粗茶淡飯。』僧人禮拜。禪師說：『須知其中滋味才能明白。』

福州興福院康源禪師（Kangyuan, 禪師名）上堂說法：『山僧有一訣，尋常不泄漏。今日不隱藏，分明為你們說。』良久后說：『冷的時候冷，熱的時候熱。』

【English Translation】 English version: Again, he ascended the seat in the Funing Hall and was granted the title of Great Master Zhenjue (True Enlightenment).

Chan Master Fanqing (梵卿) of Xiangtian (象田) Monastery in Shaoxing Prefecture was a native of Jiaxing, with the surname Qian. A monk asked, 'What does the Bodhisattva of Great Compassion (Mahākāruṇika) do with so many hands and eyes?' The Master said, 'The rich嫌(xian) a thousand mouths too few.' The monk said, 'Ultimately, what is the true eye?' The Master said, 'It has always dwelled with us, but we do not know its name.' Asked, 'As the cold wind suddenly rises, the monks start warming the stove, suddenly recalling the story of Danxia Burning the Wooden Buddha (丹霞燒木佛), why did the abbot's eyebrows and beard fall off?' The Master said, 'Zhang drinks wine, Li gets drunk.' The monk said, 'Is it that one is weak when encountering the strong, or is it a wondrous use of spiritual powers?' The Master said, 'The holy monks in the hall are well-versed in this matter.' A monk asked, 'Xiangtian has a dragon-slaying sword; what is it like to borrow it for a look?' The Master held his staff horizontally. The monk then shouted. The Master threw down his staff. The monk was speechless. The Master said, 'This dead toad.'

Ascending the hall to preach: 'Spring is late, falling flowers flutter down like red rain. Travelers from north and south, will they return or not? In thousands of forests, cuckoos cry. I have no home, where shall I return? Which of the ten directions' lands shall I rely on? Old Heaven has a true message: last night at midnight, the moon was reflected in the pond.'

He also said: 'The Buddha-dharma has reached this point, life hangs by a thread. Even Yimu Chaozong (異目超宗) finds it difficult to inherit and carry it forward.' Raising his whisk, he said, 'Fortunately, there is this to circulate the Dharma.' Understanding this, one can see the Buddhas of the Three Times (Triyadhvabuddha) turning the Great Dharma Wheel (Dharmacakra) in lanterns and pillars. Sentient beings of the Six Realms (Sadgati) hear the Dharma in the Iron Mountains (Cakravāḍa). Wanting sound that is not sound, seeing form that is not form, each of the four types of birth (Caturyonih) attains liberation according to their kind.' Such pronouncements not only bury the lineage style but also bury oneself. Then, how can one avoid violating the precepts?' He struck the Zen bed and descended from the seat.

Chan Master Daobian (道辯) of Hengyue Temple in Nanyue. A monk asked, 'Setting aside raising the mallet and whisk, how does the Master teach others?' The Master said, 'When guests come, they must be received.' The monk said, 'Is this the place for teaching people?' The Master said, 'Coarse tea and plain rice.' The monk bowed. The Master said, 'One must know the taste to understand.'

Chan Master Kangyuan (康源) of Xingfu Monastery in Fuzhou ascended the hall to preach: 'This mountain monk has a secret, usually not revealed. Today, I will not hide it, but clearly tell it to you.' After a long pause, he said, 'Cold when it's cold, hot when it's hot.'

東京褒親旌德寺諭禪師上堂。新羅打鼓大宋上堂。庭前柏子問話。燈籠露柱著忙。香臺拄杖起作舞。臥病維摩猶在床。這老漢我也識得。爾病休訝郎當。咄。

隆興府西山龍泉夔禪師。上堂眾集。師乃曰。只恁么便散去不妨要妙。雖然如是。早是無風起浪釘橛空中。豈況牽枝引蔓說妙譚玄。正是金屑眼中翳衣珠法上塵。且道拂塵出屑是甚麼人。卓拄杖下座。

南康軍兜率志恩禪師上堂。落落魄魄居村居郭。莽莽鹵鹵何今何古。不重己靈休話佛祖。拂定釋迦鼻孔。揭卻觀音耳朵。任他雪嶺輥毬。休管禾山打鼓。若是本色衲僧。終不守株待兔。參。

慧圓上座開封酸棗干氏子。世業農。少依邑之建福寺德光為師。性椎魯然勤渠祖道。堅坐不臥居數歲得度。出遊廬山至東林。每以己事請問。朋輩見其貌陋舉止乖疏皆戲侮之。一日行殿庭中忽足顛而仆。瞭然開悟。作偈俾行者書于壁曰。這一交這一交。萬兩黃金也合消。頭上笠腰下包。清風明月杖頭挑。即日離東林。眾傳至照覺。覺大喜曰。衲子參究若此善不可加。令人跡其所往。竟無知者。

內翰東坡居士蘇軾字子瞻。因宿東林與照覺論無情話有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。未幾抵荊

【現代漢語翻譯】現代漢語譯本：東京褒親旌德寺諭禪師上堂說法：新羅（古代朝鮮國家）打鼓，大宋（宋朝）禪師上堂。庭前的柏樹子在問話，燈籠和露柱（石柱）也跟著忙碌。香臺上供奉的拄杖也跳起舞來，而臥病的維摩詰（Vimalakirti，佛教在家菩薩）還躺在床上。這個老漢，我也認識他。你生病了，不要驚訝于自己的狼狽。咄！（禪宗喝斥聲）隆興府西山龍泉夔禪師。上堂時大眾聚集。禪師於是說：『就這樣便散去也無妨，其中自有奧妙。』雖然如此，這已經是無風起浪，如同在空中釘橛子。更何況是牽枝引蔓，談論玄妙？這正是金屑迷眼，衣珠蒙塵。那麼，拂去塵屑的是什麼人？』說完，拄著拄杖走下座。南康軍兜率志恩禪師上堂說法：『落落魄魄地居住在鄉村或城市，莽莽撞撞地，無論今朝還是古時。不要看重自己的靈魂，休要談論佛祖。拂去釋迦（Sakyamuni，佛教創始人）的鼻孔，揭掉觀音（Avalokitesvara，菩薩名）的耳朵。任憑雪嶺翻滾雪球，休要管禾山打鼓。如果是本色的衲僧，終究不會守株待兔。』參！（禪宗用語）慧圓上座，開封酸棗人，姓干，世代務農。年少時依附於家鄉建福寺的德光為師。他天性愚鈍，但勤于追尋祖師的道路，堅持禪坐不臥，數年後得以剃度。後來遊歷廬山，到達東林寺。他經常以自己的修行之事請教他人，同伴們見他相貌醜陋，舉止笨拙，都戲弄他。一天，他在殿庭中行走，忽然腳下顛簸而摔倒，隨即豁然開悟。他作了一首偈語，讓行者寫在墻壁上：『這一跤，這一跤，萬兩黃金也值得。頭上戴著斗笠，腰間繫著包裹，清風明月，挑在杖頭。』當天就離開了東林寺。眾人將此事傳到照覺禪師那裡，照覺禪師非常高興地說：『這個衲子參禪悟道如此，真是好極了。』於是派人去追蹤他的去向，最終沒有人知道他去了哪裡。內翰東坡居士蘇軾，字子瞻。因為住在東林寺，與照覺禪師討論無情說法之事而有所領悟。黎明時獻偈說：『溪流的聲音就是廣長舌，山巒的景色豈不是清凈身。昨夜聽了八萬四千偈，他日如何向人說分明？』不久后抵達荊州。

【English Translation】 English version: Zen Master Yu of Baoqin Jingde Temple in Tokyo ascended the Dharma hall: Silla (ancient Korean kingdom) beats the drum, and a Song Dynasty (China) Zen master ascends the hall. The cypress tree in front of the courtyard asks questions, and the lantern and the dew pillar (stone pillar) are also busy. The staff on the incense table also starts to dance, while the sick Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) is still in bed. I know this old man. Don't be surprised by your dishevelment when you are sick. Tut! (Zen shout) Zen Master Kui of Longquan Temple in Xishan, Longxing Prefecture. When he ascended the hall, the assembly gathered. The master then said, 'It doesn't matter if you disperse like this, there is subtlety in it.' Although this is so, it is already creating waves without wind, like nailing a stake in the air. Moreover, what about elaborating and discussing the profound? This is precisely like gold dust in the eyes and dust on the robe pearl. Then, who is the one who brushes away the dust? ' After saying this, he struck the ground with his staff and descended from the seat. Zen Master Zhien of Doushuai Temple in Nankang Army ascended the Dharma hall: 'Living in villages or cities in a desolate manner, acting rashly, regardless of the present or the past. Do not value your own spirit, and do not talk about the Buddhas and patriarchs. Brush away Sakyamuni's (Sakyamuni, the founder of Buddhism) nostrils, and tear off Avalokitesvara's (Avalokitesvara, the name of a Bodhisattva) ears. Let the snowballs roll down the Snow Mountain, and do not care about the drumming at He Mountain. If you are a true monk, you will never wait for a rabbit by a tree stump.' Participate! (Zen term) The Venerable Huiyuan was from Suanzao, Kaifeng, with the surname Gan, and his family had been farmers for generations. In his youth, he followed De Guang of Jianfu Temple in his hometown as his teacher. He was naturally dull, but diligent in pursuing the path of the patriarchs, insisting on sitting in meditation without lying down. After several years, he was ordained. Later, he traveled to Mount Lu and arrived at Donglin Temple. He often asked others about his practice, but his companions ridiculed him for his ugly appearance and clumsy behavior. One day, while walking in the hall, he suddenly stumbled and fell, and then he suddenly awakened. He composed a verse and had a practitioner write it on the wall: 'This fall, this fall, is worth ten thousand taels of gold. Wearing a bamboo hat on his head and a bag around his waist, the clear breeze and bright moon are carried on the top of his staff.' He left Donglin Temple that day. The crowd spread the word to Zen Master Zhao Jue, who was very happy and said, 'This monk's understanding of Zen is so good.' So he sent people to track his whereabouts, but no one ever knew where he went. The Academician Su Shi, styled Zizhan, because he lived in Donglin Temple, discussed the matter of insentient beings preaching the Dharma with Zen Master Zhao Jue and had some understanding. At dawn, he presented a verse saying: 'The sound of the stream is the long, broad tongue, and the color of the mountains is surely the pure body. Last night I heard eighty-four thousand verses, how can I explain them to others in the future?' Soon after, he arrived in Jingzhou.

南聞玉泉皓禪師機鋒不可觸。公擬仰之。即微服求見。泉問。尊官高姓。公曰。姓秤乃秤天下長老底秤。泉喝曰。且道這一喝重多少。公無對。於是尊禮之。後過金山有寫公照容者。公戲題曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州惠州瓊州。

雪竇榮禪師法嗣

福州雪峰大智禪師僧問。如何是祖師西來意。師銜拂柄示之。僧曰。此是香嚴底和尚又作么生。師便喝。僧大笑。師叱曰。這野狐精。

婺州智者山嗣如禪師法嗣

婺州承天澄月禪師。僧問。如何是道。師曰。殘陽戀幽草。問如何是佛法大意。師曰。今年柴米貴。臨示寂有頌曰。去也何之。住兮何所。去住何從。超然絕侶。臨岐一句向誰舉。銀潢夜白孤蟾吐。言畢趺坐而逝。

婺州華藏虛外禪師。僧問知師久蘊囊中寶。今日當筵欲借看師曰。剔起眉毛。僧云。見后如何。師曰。多少分明。師將順世有頌曰。少年石女握金環。獨角犀牛入華山。波旬拊掌呵呵笑。碧眼胡兒渡鐵關。言畢趺坐而逝。

婺州凈土可嵩禪師將順世。有頌曰。靈木無根。北斗有柄。大海波瀾。是余壽命。八尺丈六。誰凡誰聖。若問去處。春行秋令。珍重諸賢。形端表正。言畢趺坐而逝。

白雲端禪師法嗣

蘄州五祖法演禪

【現代漢語翻譯】現代漢語譯本南聞玉泉皓禪師的機鋒非常敏銳，難以觸及。某位官員想要仰慕他，於是便微服私訪去拜見。玉泉皓禪師問：『尊官貴姓？』官員回答：『姓秤，是用來衡量天下長老的秤。』玉泉皓禪師呵斥道：『且說這一喝有多重？』官員無言以對，於是恭敬地向他行禮。後來，（這位官員）路過金山寺，有人為他畫像，他戲題道：『心如已灰之木，身如不繫之舟。問汝平生功業，黃州、惠州、瓊州。』

雪竇榮禪師的法嗣

福州雪峰大智禪師，有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師拿起拂塵柄向他展示。僧人說：『這是香嚴（Xiangyan）和尚的，你又作何解釋？』禪師便喝斥。僧人大笑。禪師斥責道：『這野狐精。』

婺州智者山嗣如禪師的法嗣

婺州承天澄月禪師。有僧人問：『如何是道（the Way）？』禪師說：『殘陽戀幽草。』問：『如何是佛法大意（the main idea of the Buddha-dharma）？』禪師說：『今年柴米貴。』臨近圓寂時，有頌曰：『去也何之，住兮何所。去住何從，超然絕侶。臨岐一句向誰舉，銀潢夜白孤蟾吐。』說完便結跏趺坐而逝。

婺州華藏虛外禪師。有僧人問：『知道禪師您長久以來蘊藏著囊中寶，今日當著大眾想借來看看。』禪師說：『剔起眉毛。』僧人說：『見后如何？』禪師說：『多少分明。』禪師將要圓寂時，有頌曰：『少年石女握金環，獨角犀牛入華山。波旬（Mara）拊掌呵呵笑，碧眼胡兒渡鐵關。』說完便結跏趺坐而逝。

婺州凈土可嵩禪師將要圓寂。有頌曰：『靈木無根，北斗有柄。大海波瀾，是余壽命。八尺丈六，誰凡誰聖。若問去處，春行秋令。珍重諸賢，形端表正。』說完便結跏趺坐而逝。

白雲端禪師的法嗣

蘄州五祖法演禪師

【English Translation】 English version Zen Master Hao of Yuquan Temple in Nan (Southern) was unapproachable in his sharp wit. An official intended to admire him, so he visited him in plain clothes. Zen Master Yuquan asked: 'What is your honorable surname, official?' The official replied: 'My surname is 'Scale,' the scale used to weigh all the elders in the world.' Zen Master Yuquan shouted: 'Then tell me, how much does this shout weigh?' The official was speechless, so he respectfully paid his respects. Later, when passing by Jinshan Temple, someone painted his portrait, and he jokingly inscribed: 'My heart is like ashes of wood, my body like an unmoored boat. If you ask about my life's achievements, they are Huangzhou, Huizhou, and Qiongzhou.'

Successor of Zen Master Xue Dou Rong

Zen Master Dazhi of Xuefeng Temple in Fuzhou, a monk asked: 'What is Bodhidharma's intention in coming from the West (zushi xi lai yi)?' The master held up the handle of his whisk to show him. The monk said: 'This is Xiangyan's (Xiangyan) monk, what do you say?' The master then shouted. The monk laughed loudly. The master scolded: 'This wild fox spirit.'

Successor of Zen Master Siru of Zhizhe Mountain in Wuzhou

Zen Master Chengyue of Chengtian Temple in Wuzhou. A monk asked: 'What is the Way (dao)?' The master said: 'The setting sun lingers over secluded grass.' Asked: 'What is the main idea of the Buddha-dharma (fofa da yi)?' The master said: 'This year, firewood and rice are expensive.' Approaching his death, he had a verse saying: 'Where to go when leaving, where to stay when dwelling. Where do leaving and dwelling come from, surpassing all companions. To whom shall I address the phrase at the crossroads? The Milky Way is white at night, and a solitary toad spits.' After speaking, he sat in full lotus posture and passed away.

Zen Master Xuwai of Huazang Temple in Wuzhou. A monk asked: 'Knowing that you, Master, have long treasured a treasure in your bag, today I would like to borrow it for all to see.' The master said: 'Raise your eyebrows.' The monk said: 'What after seeing it?' The master said: 'How much is clear.' As the master was about to pass away, he had a verse saying: 'A young stone woman holds a golden ring, a unicorn rhinoceros enters Mount Hua. Mara (Bo Xun) claps his hands and laughs heartily, a blue-eyed barbarian crosses the iron gate.' After speaking, he sat in full lotus posture and passed away.

Zen Master Kesong of Pure Land Temple in Wuzhou was about to pass away. He had a verse saying: 'The spiritual tree has no roots, the Big Dipper has a handle. The waves of the great sea are my life. Eight feet and sixteen feet, who is ordinary and who is a sage. If you ask where to go, spring acts in autumn. Cherish you all, virtuous ones, with upright forms and correct appearances.' After speaking, he sat in full lotus posture and passed away.

Successor of Zen Master Baiyun Duan

Zen Master Fayan of the Fifth Ancestor Temple in Qizhou

師。綿州鄧氏子。三十五始棄家祝髮。受具往成都習唯識百法論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。西天外道嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之令不鳴鐘鼓反披袈裟。三藏奘法師至彼救此義曰。如人飲水冷暖自知乃通其難。師曰。冷暖則可知矣。作么生是自知底事。遂質本講曰。不知自知之理如何講。莫疏其問。但誘曰。汝欲明此當往南方扣傳佛心宗者。師即負笈出關。所見尊宿無不以此咨決。所疑終不破洎謁圓照本禪師。古今因緣會盡。唯不會僧問興化。四方八面來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村齋中。途遇一陣卒風暴雨。卻向古廟裡避得過。請益本。本云。此是臨濟下因緣。須是問他家兒孫始得。師遂謁浮山遠禪師請益前話。遠云。我有個譬喻說似爾。爾一似個三家村裡賣柴漢子。把個匾擔向十字街頭立地問人。中書堂今日商量甚麼事。師默計云。若如此大故未在。遠一日語師曰。吾老矣恐虛度子光陰。可往依白雲。此老雖後生吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。師潛然禮辭。至白雲遂舉僧問南泉摩尼珠話請問。云叱之。師領悟獻投機偈曰。山前一片閑田地。叉手叮寧問祖翁。幾度賣來還自買。為憐松竹引

【現代漢語翻譯】現代漢語譯本師（禪師）。綿州鄧氏之子。三十五歲才捨棄家庭出家，剃度受戒。前往成都學習唯識百法論。因為聽到菩薩進入見道時，智慧與真理融合，主觀與客觀合一，不分能證的主體和所證的客體。西天的外道曾經為難比丘說：『既然不分能證的主體和所證的客體，那麼用什麼來證明？』沒有人能回答。外道就貶斥他們，讓他們不能敲鐘擊鼓，反穿袈裟。三藏奘法師到那裡，救了這個說法，說：『如同人喝水，冷暖自己知道。』才通順了解釋了他們的難題。師說：『冷暖則可以知道。』怎麼做才是自己知道的事情呢？於是質問講師說：『不知道自己知道的道理，要如何講解？』不要回避他的問題，只是引導他說：『你想要明白這個，應當往南方去拜訪傳承佛心宗的人。』師就揹著書箱出關，所見到的尊宿，沒有不以此事請教決疑的，但始終不能破解疑惑。直到拜見圓照本禪師，古今的因緣都彙集了，唯獨不會僧人問興化，『四面八方來時如何？』興化說：『打中間的。』僧人作禮。興化說：『我昨天去一個村裡應齋，途中遇到一陣狂風暴雨，卻在古廟裡避了過去。』請教圓照本禪師。圓照本禪師說：『這是臨濟宗下的因緣，必須問他的子孫才能明白。』師於是拜見浮山遠禪師，請教之前的話。遠禪師說：『我有個比喻說給你聽。你就像個三家村裡賣柴的漢子，拿著扁擔在十字街頭站著問人，中書堂今天商量什麼事。』師默默思量說：『如果這樣，大事還未到來。』遠禪師有一天對師說：『我老了，恐怕虛度你的光陰。可以去依止白雲。這位老人家雖然年輕，我沒見過面，但見他頌臨濟三頓棒的話，有過人之處，必定能了結你的大事。』師悄悄地行禮告辭，到了白雲處，就舉僧人問南泉摩尼珠的話請問。白雲呵斥他。師領悟，獻上投機偈說：『山前一片空閑的田地，合手恭敬地問祖翁。幾度賣了又自己買回來，因為憐愛松樹和竹子招引清風。』 English version The Master (Zen Master). A son of the Deng family in Mianzhou. He renounced his family and became a monk at the age of thirty-five, receiving full ordination. He went to Chengdu to study the Yogacara-vijnaptivada (Consciousness-only) and the Hundred Dharmas Treatise. Because he heard that when a Bodhisattva enters the Path of Seeing (Darshana-marga), wisdom and truth merge, and the subjective and objective unite, without distinguishing between the subject that realizes (the 'knower') and the object that is realized (the 'known'). A non-Buddhist from the Western Regions once challenged a Bhikshu (monk), saying, 'Since there is no distinction between the subject that realizes and the object that is realized, then what is used to prove it?' No one could answer. The non-Buddhist then degraded them, forbidding them from ringing the bells and drums, and making them wear the kasaya (monk's robe) inside out. The Tripitaka Master Xuanzang arrived there and saved this argument, saying, 'It is like a person drinking water, knowing the coldness or warmth for themselves.' Only then did he smoothly explain their difficulty. The Master said, 'The coldness or warmth can be known. But how is it that one knows it for oneself?' Thereupon, he questioned the lecturer, saying, 'Not knowing the principle of knowing oneself, how can it be explained?' Do not evade his question, but simply guide him, saying, 'If you wish to understand this, you should go south to visit those who transmit the Mind-seal of the Buddha.' The Master then carried his books and left the pass. Among the venerable elders he met, there was none whom he did not consult about this matter to resolve his doubts, but he was never able to break through his confusion. Until he visited Zen Master Yuanzhao Ben, the karmic conditions of past and present all converged, but he still did not understand the monk's question to Xinghua, 'What is it like when it comes from all directions?' Xinghua said, 'Strike the one in the middle.' The monk bowed. Xinghua said, 'Yesterday, I went to a village for a vegetarian meal, and on the way, I encountered a sudden wind and rainstorm, but I took shelter in an old temple.' He asked Zen Master Yuanzhao Ben for instruction. Zen Master Yuanzhao Ben said, 'This is a karmic condition under the Linji (Rinzai) school; you must ask his descendants to understand.' The Master then visited Zen Master Fushan Yuan and asked for instruction on the previous words. Zen Master Yuan said, 'I have a metaphor to tell you. You are like a firewood seller in a village of three families, standing at the crossroads with a carrying pole, asking people what the Central Secretariat is discussing today.' The Master silently pondered, saying, 'If that is the case, the great matter has not yet arrived.' One day, Zen Master Yuan said to the Master, 'I am old and fear wasting your time. You can go and rely on Baiyun. Although this old man is young, I have not met him, but seeing his verse on Linji's three blows, he has extraordinary qualities and will surely be able to resolve your great matter.' The Master quietly bowed and took his leave. When he arrived at Baiyun's place, he raised the monk's question about Nanquan's Mani jewel and asked for instruction. Baiyun scolded him. The Master awakened and offered a verse of accord, saying, 'Before the mountain, a piece of idle land, with hands folded respectfully, I ask the ancestral elder. How many times have I sold it and bought it back myself, because I cherish the pines and bamboos that attract the breeze.'

【English Translation】 Modern Chinese Translation The Master (Chan Master). A son of the Deng family in Mianzhou. He abandoned his family at the age of thirty-five to become a monk, receiving ordination. He went to Chengdu to study the Vijnaptimatrata (Consciousness-only) and the Hundred Dharmas Treatise. Because he heard that when a Bodhisattva enters the Path of Seeing (Darshana-marga), wisdom and truth merge, and the subjective and objective unite, without distinguishing between the subject that realizes (the 'knower') and the object that is realized (the 'known'). A non-Buddhist from the Western Regions once challenged a Bhikshu (monk), saying, 'Since there is no distinction between the subject that realizes and the object that is realized, then what is used to prove it?' No one could answer. The non-Buddhist then degraded them, forbidding them from ringing the bells and drums, and making them wear the kasaya (monk's robe) inside out. The Tripitaka Master Xuanzang arrived there and saved this argument, saying, 'It's like a person drinking water, knowing the coldness or warmth for themselves.' Only then did he smoothly explain their difficulty. The Master said, 'The coldness or warmth can be known.' How is it that one knows it for oneself? So he questioned the lecturer, saying, 'Not knowing the principle of knowing oneself, how can it be explained?' Do not evade his question, but simply guide him, saying, 'If you want to understand this, you should go south to visit those who transmit the Mind-seal of the Buddha.' The Master then carried his books and left the pass. Among the venerable elders he met, there was none whom he did not consult about this matter to resolve his doubts, but he was never able to break through his confusion. Until he visited Zen Master Yuanzhao Ben, the karmic conditions of past and present all converged, but he still did not understand the monk's question to Xinghua, 'What is it like when it comes from all directions?' Xinghua said, 'Strike the one in the middle.' The monk bowed. Xinghua said, 'Yesterday, I went to a village for a vegetarian meal, and on the way, I encountered a sudden wind and rainstorm, but I took shelter in an old temple.' He asked Zen Master Yuanzhao Ben for instruction. Zen Master Yuanzhao Ben said, 'This is a karmic condition under the Linji (Rinzai) school; you must ask his descendants to understand.' The Master then visited Zen Master Fushan Yuan and asked for instruction on the previous words. Zen Master Yuan said, 'I have a metaphor to tell you. You are like a firewood seller in a village of three families, standing at the crossroads with a carrying pole, asking people what the Central Secretariat is discussing today.' The Master silently pondered, saying, 'If that is the case, the great matter has not yet arrived.' One day, Zen Master Yuan said to the Master, 'I am old and fear wasting your time. You can go and rely on Baiyun. Although this old man is young, I have not met him, but seeing his verse on Linji's three blows, he has extraordinary qualities and will surely be able to resolve your great matter.' The Master quietly bowed and took his leave. When he arrived at Baiyun's place, he raised the monk's question about Nanquan's Mani jewel and asked for instruction. Baiyun scolded him. The Master awakened and offered a verse of accord, saying, 'Before the mountain, a piece of idle land, with hands folded respectfully, I ask the ancestral elder. How many times have I sold it and bought it back myself, because I cherish the pines and bamboos that attract the breeze.'

清風。云特印可令掌磨事。未幾云至語師曰。有數禪客自廬山來。皆有悟入處教伊說亦說得有來由。舉因緣問伊亦明得。教伊下語亦下得。只是未在。師於是大疑。私自計曰。既悟了說亦說得。明亦明得。如何卻未在。遂參究累日忽然省悟。從前寶惜一時放下走見白雲。云爲手舞足蹈。師亦一笑而已。師后曰。吾因茲出一身白汗。便明得下載清風。云一日示眾曰。古人道如鏡鑄像。像成後鏡在甚麼處。眾下語不契。舉以問師。師近前問訊曰。也不較多。云笑曰。須是道者始得。乃命分座開示方來。初住四面遷白雲。晚居東山。僧問。攜筇領眾祖令當行坐斷要津師意如何。師曰。秋風吹渭水。落葉滿長安。曰四面無門山嶽秀。今朝且得主人歸。師曰。爾道路頭在甚麼處。曰為甚麼對面不相識。師曰。且喜到來。問祖意教意是同是別。師曰。人貧智短馬瘦毛長。問如何是白雲為人親切處。師曰。捩轉鼻孔。曰便恁么去時如何。師曰。不知痛癢漢。問達磨面壁意旨如何。師曰。計較未成。曰二祖立雪時如何。師曰。將錯就錯。曰只如斷臂安心又作么生。師曰。煬帝開汴河。問百尺竿頭如何進步。師曰。快走始得。問如何是臨濟下事。師曰。五逆聞雷。曰如何是雲門下事。師曰。紅旗閃爍。曰如何是曹洞下事。師曰。馳書不到

【現代漢語翻譯】現代漢語譯本清風被白雲印可，讓他掌管磨坊的事務。不久，清風對白雲禪師說：『有幾位禪客從廬山來，他們都有所領悟，教他們說也能說出個所以然，用因緣來問他們也明白，教他們下判斷也能下，只是還不到位。』禪師因此非常疑惑，私下思忖道：『既然領悟了，說也能說得出來，明白也明白，為什麼卻還不到位呢？』於是參究多日，忽然醒悟，從前珍視的都一時放下了，跑去見白雲禪師。白雲禪師為此手舞足蹈，清風禪師也只是一笑而已。清風禪師後來（對人）說：『我因為這件事出了一身冷汗，才明白得（白雲禪師）印可。』白雲禪師一日對大眾開示說：『古人說如同用鏡子鑄造佛像，佛像鑄成後鏡子在哪裡呢？』眾人回答都不契合禪意，（白雲禪師）舉（此語）來問清風禪師。清風禪師走上前問訊說：『也不多一點。』白雲禪師笑著說：『必須是得道的人才能說出這樣的話。』於是命令清風禪師分座開示方來學人。清風禪師最初住在四面山，后遷到白雲山，晚年住在東山。有僧人問：『攜帶竹杖帶領大眾，祖師的法令和規矩應當奉行，截斷重要的關口，禪師您的意思如何？』禪師說：『秋風吹拂渭水，落葉飄滿長安。』僧人說：『四面山沒有門，山嶽秀麗，今天總算主人回來了。』禪師說：『你的道路的起點在哪裡？』僧人說：『為什麼對面不相識？』禪師說：『可喜的是你終於到這裡了。』問：『祖師的意旨和教義是相同還是不同？』禪師說：『人窮智慧短，馬瘦毛長。』問：『如何是白雲禪師待人親切的地方？』禪師說：『扭轉你的鼻孔。』僧人說：『如果就這樣去了會如何？』禪師說：『不知痛癢的傢伙。』問：『達磨（Bodhidharma）面壁的意旨如何？』禪師說：『計較還沒有完成。』僧人說：『二祖（Huike）立雪的時候如何？』禪師說：『將錯就錯。』僧人說：『像斷臂求安心（慧可斷臂求法）又該怎麼做？』禪師說：『煬帝開鑿汴河。』問：『百尺竿頭如何進步？』禪師說：『快走才能行。』問：『如何是臨濟宗（Linji school）的作風？』禪師說：『五逆之徒聽到雷聲。』問：『如何是雲門宗（Yunmen school）的作風？』禪師說：『紅旗閃爍。』問：『如何是曹洞宗（Caodong school）的作風？』禪師說：『送信的信使沒有到達。』

【English Translation】 English version Qingfeng was approved by Baiyun (White Cloud, name of a Zen master) to be in charge of the mill. Not long after, Qingfeng said to the master: 'Several Zen practitioners have come from Mount Lu (Lushan), and they all have some understanding. If you ask them to speak, they can explain the reasons; if you ask them about causes and conditions (hetu-pratyaya), they understand; if you ask them to make judgments, they can make them, but they are just not there yet.' The master was very puzzled by this and thought to himself: 'Since they have understood, can speak, and understand, why are they not there yet?' So he investigated for many days and suddenly realized, letting go of all that he had cherished before, and ran to see Baiyun. Baiyun danced for joy, and Qingfeng just smiled. Qingfeng later said: 'I broke out in a cold sweat because of this matter, and then I understood (Baiyun's) approval.' One day, Baiyun addressed the assembly, saying: 'The ancients said it is like casting an image with a mirror. After the image is cast, where is the mirror?' The assembly's answers did not accord with Zen. (Baiyun) raised (this saying) to ask Qingfeng. Qingfeng stepped forward, made a respectful bow, and said: 'Not much more.' Baiyun smiled and said: 'Only those who have attained the Way can say such things.' So he ordered Qingfeng to share his seat and instruct those who came to learn. Qingfeng first lived in Simian Mountain (Four Sides Mountain), then moved to Baiyun Mountain, and in his later years lived in Dongshan (East Mountain). A monk asked: 'Carrying a bamboo staff and leading the assembly, the ancestral decree and rules should be followed, cutting off important passes. What is the master's intention?' The master said: 'The autumn wind blows on the Wei River (Wei Shui), fallen leaves fill Chang'an (Eternal Peace, ancient capital of China).' The monk said: 'Simian Mountain has no gates, the mountains are beautiful, and today the master has finally returned.' The master said: 'Where is the starting point of your path?' The monk said: 'Why don't we recognize each other face to face?' The master said: 'It is gratifying that you have finally arrived here.' Asked: 'Are the ancestral intention and the teachings the same or different?' The master said: 'Poor people have short wisdom, thin horses have long hair.' Asked: 'What is Baiyun's kind way of treating people?' The master said: 'Twist your nostrils.' The monk said: 'What if I go like this?' The master said: 'A fellow who doesn't know pain.' Asked: 'What is the meaning of Bodhidharma's (Bodhidharma) facing the wall?' The master said: 'Calculations are not yet complete.' The monk said: 'What about the Second Ancestor (Huike) standing in the snow?' The master said: 'Making the best of a bad situation.' The monk said: 'What about cutting off an arm to seek peace of mind (Huike cutting off his arm to seek the Dharma)?' The master said: 'Emperor Yang (Yangdi) opened the Bian River (Bian He).' Asked: 'How to progress beyond the hundred-foot pole?' The master said: 'You must walk quickly.' Asked: 'What is the style of the Linji school (Linji school)?' The master said: 'The five rebellious ones hear thunder.' Asked: 'What is the style of the Yunmen school (Yunmen school)?' The master said: 'Red flags flicker.' Asked: 'What is the style of the Caodong school (Caodong school)?' The master said: 'The messenger carrying the letter has not arrived.'

家。曰如何是溈仰下事。師曰斷碑橫古路。僧禮拜。師曰。何不問法眼下事。曰留與和尚。師曰。巡人犯夜。問如何是白雲一滴水。師曰。打碓打磨。曰飲者如何。師曰。教爾無著面處。問天下人舌頭盡被白雲坐斷。白雲舌頭甚麼人坐斷。師曰。東村王大翁。師乃曰。適來思量得一則因緣。而今早忘了也。卻是拄杖子記得。乃拈拄杖曰。拄杖子也忘了。遂卓一下曰。同坑無異土。咄。上堂。幸然無一事。行腳要參禪。卻被禪相惱。不透祖師關。如何是祖師關。把火入牛欄。上堂。恁么恁么鰕跳不出鬥。不恁么不恁么弄巧成拙。軟似鐵硬如泥。金剛眼睛十二兩。衲僧手裡秤頭低。有價數沒商量。無鼻孔底將甚麼聞香。上堂。難難幾何船。易易沒巴鼻。好好催人老。默默從此得。過這四重關了。泗洲人見大聖。參。上堂。若要七縱八橫見老和尚。打鼓升堂七十三八十四。將拄杖驀口便筑。然雖如是。拈卻門前下馬臺。剪卻五色索。方始得安樂。僧問。承師有言。山前一片閑田地。只如威音王已前。未審甚麼人為主。師曰。問取寫契書人。曰和尚為甚倩人來答。師曰。只為爾教別人問。曰與和尚平出去也。師曰。大遠在。問如何是佛。師曰。口是禍門。又曰。肥從口入。問一代時教是個切腳。未審切那個字。師曰。缽啰娘。

【現代漢語翻譯】僧人問：『如何是溈仰（Weiyang，禪宗一支）宗風下的事？』溈山禪師回答：『斷碑橫在古老的道路上。』僧人禮拜。溈山禪師說：『為什麼不問法眼（Fayan，禪宗一支）宗風下的事？』僧人說：『留給和尚您來回答。』溈山禪師說：『巡邏的人觸犯了夜禁。』僧人問：『如何是白雲（Baiyun，人名，此處指白雲守端禪師）的一滴水？』溈山禪師回答：『打碓打磨。』僧人問：『飲用這滴水的人如何？』溈山禪師回答：『教你無處可著面。』僧人問：『天下人的舌頭都被白雲禪師截斷了，那麼誰來截斷白雲禪師的舌頭？』溈山禪師回答：『東村的王大翁。』溈山禪師於是說：『剛才我想到了一則因緣，現在卻又忘記了。倒是拄杖記得。』於是拿起拄杖說：『拄杖也忘記了。』隨即用拄杖敲了一下，說：『同坑的泥土沒有差異。咄！』上堂說法，溈山禪師說：『幸好沒有什麼事，行腳參禪，卻被禪相所困擾，不能透徹祖師的關隘。什麼是祖師的關隘？就是把火放入牛欄。』上堂說法，溈山禪師說：『這樣這樣，小蝦跳不出斗；不這樣不這樣，弄巧成拙。軟似鐵，硬如泥。金剛的眼睛值十二兩，在衲僧手裡，秤頭卻低。有價錢，沒商量。沒有鼻孔的人用什麼來聞香？』上堂說法，溈山禪師說：『難啊難，像船一樣；容易啊容易，沒有把柄。好好地催人老，默默地從此獲得。過了這四重關，泗洲人就能見到大聖。』參！上堂說法，溈山禪師說：『如果要七縱八橫地見到老和尚，打鼓升堂七十三八十四。』用拄杖對著嘴巴就打。『雖然是這樣，拿掉門前的下馬臺，剪掉五色繩索，才能得到安樂。』僧人問：『承蒙禪師您說，山前有一片閑田地，只是在威音王（Weiyinwang，過去佛名）之前，不知道是誰做主？』溈山禪師回答：『去問寫契約的人。』僧人說：『和尚您為什麼請別人來回答？』溈山禪師回答：『只因爲你教別人來問。』僧人說：『與和尚您平分出去也可以嗎？』溈山禪師回答：『差太遠了。』僧人問：『什麼是佛？』溈山禪師回答：『口是禍患之門。』又說：『肥胖從口入。』僧人問：『一代時教（Yidai shijiao，佛教術語，指佛陀一代所說的教法）是個切腳，不知道切的是哪個字？』溈山禪師回答：『缽啰娘（Boluo niang，般若的音譯）。』

【English Translation】 A monk asked: 'What is the matter under the Weiyang (Weiyang, a branch of Chan Buddhism) school?' Master Weishan replied: 'A broken stele lies across the ancient road.' The monk bowed. Master Weishan said: 'Why don't you ask about the matter under the Fayan (Fayan, a branch of Chan Buddhism) school?' The monk said: 'I'll leave it to you, Master, to answer.' Master Weishan said: 'The patrolman violates the night curfew.' A monk asked: 'What is a drop of water from Baiyun (Baiyun, a person's name, here referring to Chan Master Baiyun Shouduan)?' Master Weishan replied: 'Pounding the mortar and grinding.' The monk asked: 'What about the one who drinks this drop of water?' Master Weishan replied: 'I'll teach you to have nowhere to place your face.' A monk asked: 'The tongues of all people in the world have been cut off by Chan Master Baiyun, then who will cut off Chan Master Baiyun's tongue?' Master Weishan replied: 'Wang Da-weng of Dongcun village.' Master Weishan then said: 'Just now I thought of a karmic connection, but now I've forgotten it. But the staff remembers.' Then he picked up the staff and said: 'The staff has also forgotten.' Immediately he struck with the staff and said: 'The soil in the same pit is no different. Tut!' Ascending the hall to preach, Master Weishan said: 'Fortunately, there is nothing to do. Traveling to study Chan, but being troubled by Chan appearances, unable to penetrate the barrier of the Patriarch. What is the barrier of the Patriarch? It is putting fire into the cattle pen.' Ascending the hall to preach, Master Weishan said: 'Like this, like this, the shrimp cannot jump out of the bucket; not like this, not like this, being clever turns out clumsy. Soft like iron, hard like mud. The diamond eye is worth twelve taels, but in the hands of the mendicant monk, the weight is low. There is a price, no bargaining. What will those without nostrils use to smell incense?' Ascending the hall to preach, Master Weishan said: 'Difficult, difficult, like a boat; easy, easy, without a handle. Good, good, urging people to grow old; silently, obtaining from this. Passing these four barriers, the people of Sizhou will see the Great Sage.' Attend! Ascending the hall to preach, Master Weishan said: 'If you want to see the old master in seven vertical and eight horizontal ways, beat the drum to ascend the hall, seventy-three, eighty-four.' He struck the mouth with the staff. 'Although it is like this, remove the dismounting platform in front of the door, cut off the five-colored ropes, and then you can obtain peace and happiness.' A monk asked: 'I have heard you say, Master, that there is a piece of idle land in front of the mountain, but before Weiyinwang (Weiyinwang, the name of a past Buddha), I don't know who was in charge?' Master Weishan replied: 'Go ask the person who wrote the contract.' The monk said: 'Why do you ask someone else to answer, Master?' Master Weishan replied: 'Only because you teach others to ask.' The monk said: 'Is it okay to divide it equally with you, Master?' Master Weishan replied: 'Far from it.' The monk asked: 'What is Buddha?' Master Weishan replied: 'The mouth is the gate of disaster.' He also said: 'Fat comes in through the mouth.' The monk asked: 'The teachings of a generation (Yidai shijiao, Buddhist term, referring to the teachings spoken by the Buddha in one lifetime) are a cut foot, I don't know which word is being cut?' Master Weishan replied: 'Boluo niang (Boluo niang, transliteration of Prajna).'

曰學人只問一字。為甚麼卻答許多師曰。七字八字。問如何是和尚家風。師曰。鐵旗鐵鼓。曰只有這個為復別有。師曰。採石渡頭看。曰忽遇客來將何祇待。師曰。龍肝鳳髓且待別時。曰客是主人相師。師曰。謝供養。問如何是先照後用。師曰。王言如絲。曰如何是先用后照。師曰。其出如綸。曰。如何是照用同時。師曰。舉起軒轅鑒。蚩尤頓失威。曰如何是照用不同時。師曰。金將火試。問佛未出世時如何。師曰。大憨不如小憨。曰出世后如何。師曰。小憨不如大憨。問牛頭未見四祖時如何。師曰。頭上戴累垂。曰見后如何。師曰。青布遮前。曰未見時為甚麼百鳥銜花獻。師曰。富與貴是人之所欲。曰見后為甚麼不銜花獻。師曰。貧與賤是人之所惡。問如何是佛。師曰。露胸跣足。曰如何是法。師曰。大赦不放。曰如何是僧。師曰。釣魚船上謝三郎。問四面無門山嶽秀。箇中時節若為分。曰東君知子細。遍地發萌芽。曰春去秋來事宛然也。師曰。才方搓彈子。便要捏金剛。上堂。古人道。我若向爾道。即禿卻我舌。若不向爾道。即啞卻我口。且道還有為人處也無。四面有時擬為爾吞卻。只被當門齒礙。擬為爾吐卻。又為咽喉小。且道還有為人處也無。乃曰。四面自來柳下惠。上堂。結夏無可供養作一家燕管顧諸人。

【現代漢語翻譯】現代漢語譯本學人問：『學人只問一個字，為什麼您卻回答這麼多？』師父說：『七個字八個字。』問：『如何是和尚的家風？』師父說：『鐵旗鐵鼓。』問：『只有這個，還是有別的？』師父說：『去採石渡頭看。』問：『忽然有客人來，將用什麼招待？』師父說：『龍肝鳳髓，且等待別的時機。』問：『客人是主人的相師。』師父說：『謝謝供養。』問：『如何是先照後用？』師父說：『王言如絲。』問：『如何是先用后照？』師父說：『其出如綸。』問：『如何是照用同時？』師父說：『舉起軒轅鑒（軒轅黃帝的鏡子），蚩尤（古代部落首領）頓失威風。』問：『如何是照用不同時？』師父說：『金子用火試煉。』問：『佛未出世時如何？』師父說：『大憨不如小憨。』問：『出世后如何？』師父說：『小憨不如大憨。』問：『牛頭（牛頭山法融禪師）未見四祖（道信禪師）時如何？』師父說：『頭上戴累垂。』問：『見后如何？』師父說：『青布遮前。』問：『未見時為什麼百鳥銜花獻？』師父說：『富與貴是人之所欲。』問：『見后為什麼不銜花獻？』師父說：『貧與賤是人之所惡。』問：『如何是佛？』師父說：『露胸跣足。』問：『如何是法？』師父說：『大赦不放。』問：『如何是僧？』師父說：『釣魚船上謝三郎。』問：『四面無門山嶽秀，箇中時節若為分？』師父說：『東君知子細，遍地發萌芽。』問：『春去秋來事宛然也。』師父說：『才方搓彈子，便要捏金剛。』上堂：古人道：『我若向你們說，就禿了我的舌頭；若不向你們說，就啞了我的口。』且道還有為人處也無？四面有時擬為你們吞卻，只被當門齒礙；擬為你們吐卻，又為咽喉小。且道還有為人處也無？乃曰：四面自來柳下惠（人名）。上堂：結夏無可供養，作一家燕管顧諸人。

【English Translation】 English version A student asked: 'I only ask about one word, why do you answer so much?' The master said: 'Seven words, eight words.' Asked: 'What is the family style of a monk?' The master said: 'Iron flags and iron drums.' Asked: 'Is there only this, or is there something else?' The master said: 'Go to Caishi Ferry to see.' Asked: 'If a guest suddenly comes, what will you use to entertain them?' The master said: 'Dragon liver and phoenix marrow, wait for another time.' Asked: 'The guest is the master's physiognomist.' The master said: 'Thank you for the offering.' Asked: 'What is it to illuminate first and then use?' The master said: 'The king's words are like silk.' Asked: 'What is it to use first and then illuminate?' The master said: 'Its output is like a rope.' Asked: 'What is it to illuminate and use simultaneously?' The master said: 'Raise the Xuanyuan Mirror (Xuanyuan Huangdi's mirror), and Chi You (an ancient tribal leader) will lose his power.' Asked: 'What is it to illuminate and use at different times?' The master said: 'Gold is tested with fire.' Asked: 'What was it like when the Buddha had not yet appeared in the world?' The master said: 'A big fool is not as good as a small fool.' Asked: 'What is it like after appearing in the world?' The master said: 'A small fool is not as good as a big fool.' Asked: 'What was it like when Niutou (Chan Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (Chan Master Daoxin)?' The master said: 'Wearing heavy pendants on his head.' Asked: 'What is it like after seeing him?' The master said: 'Blue cloth covers the front.' Asked: 'Why did hundreds of birds offer flowers when he had not yet seen him?' The master said: 'Wealth and honor are what people desire.' Asked: 'Why don't they offer flowers after seeing him?' The master said: 'Poverty and lowliness are what people hate.' Asked: 'What is Buddha?' The master said: 'Bare chest and bare feet.' Asked: 'What is Dharma?' The master said: 'A general amnesty is not granted.' Asked: 'What is Sangha?' The master said: 'Thank you, Third Brother, on the fishing boat.' Asked: 'Mountains are beautiful on all sides without doors, how to divide the seasons in the middle?' The master said: 'The Lord of Spring knows the details, and sprouts sprout all over the ground.' Asked: 'The matter of spring going and autumn coming is clear.' The master said: 'Just rubbing bullets, you want to knead Vajra.' Ascending the hall: The ancients said: 'If I tell you, I will bald my tongue; if I don't tell you, I will mute my mouth.' Is there still a place for people? Sometimes I want to swallow you all, but I am blocked by the front teeth; I want to spit you out, but my throat is too small. Is there still a place for people? Then he said: Liu Xiahui (a person's name) comes from all sides. Ascending the hall: There is nothing to offer for the summer retreat, so I will take care of everyone as a family.

遂抬手曰。啰邏招啰邏搖啰邏送。莫怪空疏。伏惟珍重。上堂。白雲不會說禪。三門開向兩邊。有人動著關棙。兩片東扇西扇。上堂。一向恁么去路絕人稀。一向恁么去孤負先聖。去此二途祖佛不能近。設使與白雲同生同死。亦未稱平生。何也鳳皇不是凡間物。不得梧桐誓不棲。上堂。千峰列翠岸柳搖金。樵父謳歌漁人鼓舞。笙簧聒地鳥語呢喃。紅粉佳人風流公子。一一為汝諸人發。上上機開正法眼。若向這裡薦得。金色頭陀無容身處。若也不會吃粥吃飯。許爾七穿八穴。上堂。此個物。上拄天下拄地。皖口作眼皖山作鼻。太平退身三步。放爾諸人出氣。上堂。狗子還有佛性也無。也勝貓兒十倍。上堂。太平淈𣸩漢。事事盡經遍。如是三十年。也有人讚嘆個道。讚歎是甚麼。好個淈𣸩漢。上堂。汝等諸人見老和尚鼓動唇吻豎起拂子。便作勝解。及乎山禽聚集牛動尾巴。卻將作等閑。殊不知檐聲不斷前旬雨。電影還連后夜雷。謝監收。上堂。人之性命事第一須是○欲得成此○先須防于○若是真○人○○。上堂。有佛處不得住。換卻爾心肝五臟。無佛處急走過。雁過留聲。三千里外逢人不得錯舉。出門便錯。恁么則不去也。種粟卻生豆。摘楊華摘楊華。不覺日又夜。爭教人少年。上堂。悟了同未悟。歸家尋舊路。一字是一

【現代漢語翻譯】現代漢語譯本於是抬手說：『啰邏招啰邏搖啰邏送。』不要怪我言語粗疏，請多多保重。上堂說法。白雲庵不會說禪，三門卻向兩邊敞開。有人觸動門閂，兩扇門便各自向東西打開。上堂說法。一味這樣走下去，道路便會人跡罕至。一味這樣走下去，便會辜負了先聖的教誨。離開這兩條路，祖師和佛陀都無法接近。即使與白雲庵同生同死，也無法稱心如意。為什麼呢？鳳凰不是凡間的鳥，不是梧桐樹它絕不棲息。上堂說法。千峰羅列，翠色慾滴，岸邊的柳樹搖曳生姿，如同金子般閃耀。樵夫放聲歌唱，漁人敲鼓起舞。笙簧之聲喧鬧于大地，鳥兒的鳴叫聲婉轉動聽。美麗的女子，風流的公子，這一切都為你們諸位展現。最上乘的根機開啟正法眼。如果能在這裡領悟，即使是金色頭陀（Kāśyapa，迦葉）也沒有容身之處。如果不能領悟，即使吃飯喝粥，也允許你們七穿八穴（形容漏洞百出）。上堂說法。這個東西，上能頂天，下能立地。皖口（地名）作為它的眼睛，皖山（地名）作為它的鼻子。太平（地名）退後三步，讓你們諸位喘口氣。上堂說法。狗子還有佛性嗎？有，而且勝過貓兒十倍。上堂說法。太平的淈𣸩漢（指說話隨便，不拘小節的人），什麼事情都經歷過。像這樣過了三十年，也有人讚嘆他說：『讚歎的是什麼呢？真是個好淈𣸩漢。』上堂說法。你們這些人看見老和尚鼓動嘴唇，豎起拂塵，便自以為是地理解了。等到山裡的鳥聚集，牛搖動尾巴，卻將這些看作是平常的事情。殊不知屋檐滴水的聲音，是前些天雨水的延續；閃電的光芒，還連線著後半夜的雷聲。感謝監收（負責管理寺院財務的人）。上堂說法。人的性命是第一等大事，必須謹慎。想要成就這件事，首先要防備于未然。如果是真正的修行人，就應該…… 上堂說法。有佛的地方不能停留，要換掉你們的心肝五臟。沒有佛的地方要趕緊走過，像雁過留聲一樣。三千里之外遇到人，不要錯誤地舉薦。出門就錯了，這樣的話，還不如不去。種下粟米卻長出豆子，摘了楊花又摘楊花，不知不覺白天又變成了黑夜，怎麼能讓人保持年輕呢？上堂說法。悟了和未悟一樣，回家尋找舊路。一字是一（指文字的侷限性）

【English Translation】 English version Then he raised his hand and said, 'Lo lo zhao lo lo yao lo lo song.' Don't blame my rough words, please take care. Ascending the hall to preach. Baiyun Monastery (White Cloud Monastery) does not speak of Chan (Zen), but the three gates are open on both sides. Someone touches the latch, and the two doors open to the east and west respectively. Ascending the hall to preach. If you continue in this way, the road will become deserted. If you continue in this way, you will fail the former sages. Away from these two paths, the patriarchs and Buddhas cannot approach. Even if you live and die with Baiyun Monastery, you will not be satisfied. Why? The phoenix is not a bird of the mortal world, and it will never perch if it is not a parasol tree. Ascending the hall to preach. Thousands of peaks are lined up, with emerald green dripping, and the willows on the shore sway gracefully, shining like gold. Woodcutters sing loudly, and fishermen beat drums and dance. The sound of sheng and huang (Chinese wind instruments) is noisy on the earth, and the chirping of birds is melodious. Beautiful women and romantic young masters, all of this is shown to you all. The best root opens the Dharma eye. If you can understand here, even the golden-headed ascetic (Kāśyapa) has no place to stand. If you cannot understand, even if you eat porridge and rice, you will be allowed to have seven holes and eight holes (describing full of loopholes). Ascending the hall to preach. This thing can support the sky above and stand on the ground below. Wankou (place name) is its eye, and Wan Mountain (place name) is its nose. Taiping (place name) takes three steps back to let you all breathe. Ascending the hall to preach. Does a dog have Buddha-nature? Yes, and it is ten times better than a cat. Ascending the hall to preach. Taiping's Gu Yun Han (referring to someone who speaks casually and does not stick to trivial matters) has experienced everything. After thirty years like this, some people praised him and said, 'What is there to praise? He is really a good Gu Yun Han.' Ascending the hall to preach. When you see the old monk moving his lips and raising his whisk, you think you understand. When the mountain birds gather and the cow wags its tail, you take these as ordinary things. Little do you know that the sound of dripping water from the eaves is a continuation of the rain from the previous days; the light of lightning is still connected to the thunder of the second half of the night. Thank you, the supervisor (the person in charge of managing the monastery's finances). Ascending the hall to preach. A person's life is the most important thing, and you must be careful. If you want to accomplish this, you must first prevent it before it happens. If you are a true practitioner, you should... Ascending the hall to preach. You must not stay where there is a Buddha, you must replace your heart, liver, and internal organs. You must pass quickly where there is no Buddha, like a goose leaving its sound. Do not make a mistake in recommending people three thousand miles away. It is wrong to go out, so it is better not to go. Planting millet grows beans, picking poplar flowers and picking poplar flowers, and before you know it, day turns into night again, how can people stay young? Ascending the hall to preach. Enlightenment is the same as non-enlightenment, go home and find the old road. One word is one (referring to the limitations of words).

字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮花。一年生一度。僧問。如何是奪人不奪境。師曰。秋風吹渭水。落葉滿長安。曰如何是奪境不奪人。師曰。路上逢人半是僧。曰如何是人境兩俱奪。師曰。高空有月千門照。大道無人獨自行。曰如何是人境俱不奪。師曰。少婦棹孤舟。歌聲逐水流。小參舉德山云。今夜不答話。問話者三十棒。眾中舉者甚多。會者不少。且道向甚麼處見德山。有不顧性命者。試出來道看。若無山僧為大眾與德山老人相見去也。待德山道今夜不答話問話者三十棒。但向伊道。某甲話也不問棒也不吃。爾道還契他德山老人么。到這裡須是個漢始得。況某甲十有餘年海上參尋。見數人尊宿自爲了當。及到浮山會裡。直是開口不得。後到白雲門下。咬破一個鐵酸豏。直得百味具足。且道豏子一句作么生道。乃曰。花發雞冠媚早秋。誰人能染紫絲頭。有時風動頻相倚。似向階前斗不休。上堂。山僧昨日入城見一柵傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。轉動行坐青黃赤白一一見了。子細看時元來青布幔里有人。山僧忍俊不禁。乃問長史高姓。他道老和尚看。便了問甚麼姓。大眾山僧被他一問。直得無言可對無理可伸。還有人為山僧道得么。昨日那裡落節。今日這裡拔本。上堂。說

【現代漢語翻譯】現代漢語譯本：字。一句是一句。從小不落空。兩歲學走路。湛水（Zhan Shui，地名）生蓮花。一年生一次。僧人問：『如何是奪人不奪境？』師父說：『秋風吹拂渭水（Wei Shui，河流名），落葉飄滿長安（Chang'an，古都名）。』僧人問：『如何是奪境不奪人？』師父說：『路上遇到的人一半是僧人。』僧人問：『如何是人境兩俱奪？』師父說：『高空中的月亮照耀著千家萬戶，寬廣的道路上空無一人獨自前行。』僧人問：『如何是人境俱不奪？』師父說：『劃著孤單的小船，歌聲隨著水流飄蕩。』小參時舉德山（De Shan，人名）的話說：『今晚不回答問題，問話的人打三十棒。』眾人中引用這句話的人很多，理解的人也不少。那麼，你們在什麼地方見到德山呢？有不顧性命的人，試著出來說說看。如果沒有，山僧我為大眾和德山老人相見去。等德山說『今晚不回答問題，問話的人打三十棒』，就對他說：『我既不問話，也不吃棒。』你們說這樣還契合德山老人嗎？到這裡必須是個大丈夫才行。況且我十多年來在海上參訪尋道，見到幾位尊宿自以為明白了。等到浮山（Fu Shan，山名）的法會裡，簡直是開不了口。後來到白雲（Bai Yun，山名）門下，咬破了一個鐵酸豏（tie suan xian，指難啃的東西），才覺得百味俱全。那麼，豏子一句怎麼說呢？於是說：『雞冠花開，在早秋時節顯得嫵媚動人，誰人能將紫色的絲線染成這種顏色？有時被風吹動，頻繁地互相依偎，好像在臺階前爭鬥個不停。』上堂說法。山僧昨天進城，看見一排木偶戲。我不免走近前去觀看。有的木偶端莊奇特，有的木偶醜陋不堪。轉動、行走、坐臥，青色、黃色、赤色、白色，一一都看到了。仔細一看，原來是青布幔里有人在操縱。山僧我忍不住笑了出來，於是問長史（zhang shi，官名）貴姓。他卻說：『老和尚你看著，明白了就行了，問什麼姓？』大眾，山僧被他這一問，直弄得無言可對，無理可伸。還有人能替山僧說得出來嗎？昨天在那裡丟了面子，今天在這裡找回根本。上堂說法。

【English Translation】 English version: Word. A sentence is a sentence. Never empty from a young age. At two years old, learning to walk. Lotuses bloom in Zhan Shui (Zhan Shui, place name). Once a year. A monk asked, 'What is seizing the person but not the environment?' The master said, 'The autumn wind blows on the Wei River (Wei Shui, river name), fallen leaves fill Chang'an (Chang'an, ancient capital name).' The monk asked, 'What is seizing the environment but not the person?' The master said, 'Half of the people encountered on the road are monks.' The monk asked, 'What is seizing both the person and the environment?' The master said, 'The moon in the high sky shines on thousands of households, on the wide road, no one walks alone.' The monk asked, 'What is neither seizing the person nor the environment?' The master said, 'Rowing a solitary boat, the singing follows the flowing water.' During a small gathering, he cited De Shan's (De Shan, person's name) words, saying, 'Tonight, I will not answer questions; those who ask questions will receive thirty blows.' Many among the crowd quoted this, and not a few understood it. So, where do you see De Shan? If there is anyone who disregards their life, try to come out and say it. If not, I, this mountain monk, will bring everyone to meet the old man De Shan. Wait for De Shan to say, 'Tonight, I will not answer questions; those who ask questions will receive thirty blows,' then tell him, 'I neither ask questions nor receive blows.' Do you say that this is in accord with the old man De Shan? To reach this point, one must be a true man. Moreover, for more than ten years, I have been visiting and seeking the Way at sea, seeing several venerable monks who thought they understood. When I arrived at the Dharma assembly at Fu Shan (Fu Shan, mountain name), I simply could not open my mouth. Later, under the gate of Bai Yun (Bai Yun, mountain name), I bit through a 'tie suan xian' (tie suan xian, something hard to chew), and only then did I feel the full range of flavors. So, how should one say the 'xian zi' sentence? Thus, he said, 'The cockscomb flower blooms, appearing charming in early autumn; who can dye purple silk thread into this color? Sometimes moved by the wind, they frequently lean on each other, as if constantly fighting in front of the steps.' Ascending the hall to preach the Dharma. Yesterday, this mountain monk entered the city and saw a row of puppet shows. I could not help but go closer to watch. Some puppets were dignified and unique, while others were ugly and unbearable. Turning, walking, sitting, lying down, blue, yellow, red, white—I saw them all. Upon closer inspection, it turned out that there were people manipulating them from behind a blue cloth curtain. This mountain monk could not help but laugh and asked the 'zhang shi' (zhang shi, official title) his honorable surname. He replied, 'Old monk, just watch and understand; why ask the surname?' Everyone, this mountain monk was rendered speechless and unable to justify himself by his question. Is there anyone who can speak on behalf of this mountain monk? Yesterday, I lost face there; today, I regain the root here. Ascending the hall to preach the Dharma.

佛說法拈槌豎拂白雲萬里。德山入門便棒。臨濟入門便喝。白雲萬里。然後恁么也不得不恁么也不得。恁么不恁么總不得。也則白雲萬里。忽有個漢出來道。長老爾恁么道也則白雲萬里。這個說話喚作矮子看戲隨人上下。三十年後一場好笑。且道笑個甚麼。笑白雲萬里。示眾云。祖師道。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。達磨大師信腳來信口道。後代兒孫多成計較。要會開花結果處么。鄭州梨青州棗。萬物無過出處好。示眾云真如凡聖皆是夢言。佛及眾生併爲增語。或有人出來道。盤山老聻但向伊道。不因紫陌花開早。爭得黃鶯下柳條。若更問道。五祖老聻。自云。諾惺惺著。示眾云。十方諸佛六代祖師天下善知識。皆同這個舌頭。若識得這個舌頭。始解大脫空。便道山河大地是佛。草木叢林是佛。若也未識得這個舌頭。只成小脫空自謾去。明朝後日大有事在。五祖恁么說話還有實頭處也無。自云有。如何是實頭處。歸堂喫茶去。示眾云。每日起來拄卻臨濟棒。吹雲門曲。應趙州拍。擔仰山鍬。驅溈山牛。耕白雲田。七八年來漸成家活。更告諸公。每人出一隻手。相共扶助唱村田樂。粗羹淡飯且恁么過。何也。但願今年蠶麥熟。羅睺羅兒與一文。示眾舉。德山和尚因僧問。從上諸聖以何法示人。山

【現代漢語翻譯】現代漢語譯本佛陀說法，拈起槌子，豎起拂塵，（所見皆是）萬里無垠的白雲。德山（Deshan）禪師接引學人，入門便打。臨濟（Linji）禪師接引學人，入門便喝。白雲萬里，然後這樣也不行，那樣也不行，這樣那樣都不行，也還是白雲萬里。忽然有個人出來說：『長老您這樣說，也只是白雲萬里。』這種說話叫做矮子看戲，人云亦云。三十年後，會覺得非常可笑。且說笑什麼呢？笑那白雲萬里。開示大眾說：『祖師說，我本來到這片土地，是爲了傳法，救度迷惑的情感。一朵花開了五片花瓣（一花開五葉，比喻禪宗自達摩（達磨，Damo）後分為五宗），結果自然成就。』達摩大師信腳而來，信口而說，後代的兒孫卻多成了計較。想要知道開花結果的地方嗎？鄭州的梨，青州的棗，萬物都以產地為好。開示大眾說：『真如、凡夫、聖人，都是夢中的言語。佛和眾生，都是增益之談。』如果有人出來問：『盤山（Panshan）老和尚在哪裡？』只管對他說：『不是因為紫陌的花開得早，怎麼能引得黃鶯飛下柳條？』如果再問：『五祖（Wuzu）老和尚在哪裡？』自己回答說：『是，我在這裡，要機靈點！』開示大眾說：『十方諸佛、六代祖師、天下善知識，都用的是這個舌頭。如果認識了這個舌頭，才能真正地大解脫。』便說山河大地是佛，草木叢林是佛。如果還不認識這個舌頭，只會成為小解脫，自欺欺人。明天后天還有大事要做。五祖這樣說話，還有實在的地方嗎？』自己回答說：『有。』什麼是實在的地方？『回禪堂喝茶去。』開示大眾說：『每天起來，拄著臨濟的棒子，吹著雲門（Yunmen）的曲子，應著趙州（Zhaozhou）的節拍，扛著仰山（Yangshan）的鋤頭，驅趕著溈山（Weishan）的牛，耕種白雲田。七八年來，漸漸地成了家業。』再告訴各位，每人伸出一隻手，共同扶助，唱著鄉村田園的歌。粗茶淡飯，且這樣過著。為什麼呢？只願今年蠶麥豐收，羅睺羅（Luohouluo，佛陀之子）也能分到一文錢。開示大眾，舉例說：德山和尚因為有僧人問：『歷代諸佛用什麼法來開示世人？』

【English Translation】 English version The Buddha preached, raising the mallet and the whisk, (all that is seen is) ten thousand miles of white clouds. When Deshan (Deshan) received students, he would strike upon entry. When Linji (Linji) received students, he would shout upon entry. Ten thousand miles of white clouds, and then this is not right, that is not right, neither this nor that is right, it is still ten thousand miles of white clouds. If someone suddenly comes out and says, 'Venerable Elder, what you say is just ten thousand miles of white clouds,' this kind of talk is like a dwarf watching a play, just following what others say. Thirty years later, it will be very laughable. And what is laughable? Laughable is the ten thousand miles of white clouds. Instructing the assembly, he said: 'The Patriarch said, I originally came to this land to transmit the Dharma and save deluded emotions. One flower opens five petals (a metaphor for Chan Buddhism dividing into five schools after Bodhidharma (Damo)), and the result naturally comes to fruition.' Bodhidharma came on foot and spoke spontaneously, but later generations have become too calculating. Do you want to know the place where flowers bloom and fruits ripen? The pears of Zhengzhou, the dates of Qingzhou, all things are best in their place of origin. Instructing the assembly, he said: 'True Thusness, ordinary beings, and sages are all words in a dream. Buddhas and sentient beings are all superfluous talk.' If someone comes out and asks, 'Where is old Panshan (Panshan)?' Just tell him, 'If the flowers on the purple path did not bloom early, how could the orioles be drawn down to the willow branches?' If they ask further, 'Where is old Wuzu (Wuzu)?' Answer yourself, 'Yes, I am here, be alert!' Instructing the assembly, he said: 'All the Buddhas of the ten directions, the six generations of Patriarchs, and all the good teachers in the world use this tongue. If you recognize this tongue, you can truly attain great liberation.' Then say that mountains, rivers, and the great earth are the Buddha, and the forests of grass and trees are the Buddha. If you do not recognize this tongue, you will only achieve small liberation, deceiving yourself. There are still great matters to attend to tomorrow and the day after. Is there anything real in what Wuzu says?' He answered himself, 'Yes.' What is the real place? 'Return to the hall and have tea.' Instructing the assembly, he said: 'Every day I get up, leaning on Linji's staff, playing Yunmen's tune, keeping time with Zhaozhou's rhythm, carrying Yangshan's hoe, driving Weishan's ox, and cultivating the white cloud field. For seven or eight years, I have gradually built a family business.' I tell you all again, each of you extend a hand, help each other, and sing the songs of the village fields. Coarse food and plain rice, let's just get by like this. Why? I only hope that the silkworms and wheat will be abundant this year, and Rahula (Luohouluo, Buddha's son) can also get a penny. Instructing the assembly, he gave an example: Because a monk asked the Venerable Deshan, 'What Dharma do all the Buddhas of the past use to instruct people?'

云。我宗無語句亦無一法與人。雪峰從此有省。後有僧問雪峰云。和尚見德山得個甚麼便休去。峰云。我當時空手去空手歸白雲今日說向透未過者。有個人從東京來。問伊。甚處來。他卻道。蘇州來。問伊。蘇州事如何。伊道。一切尋常。雖然如是謾白雲不過。何故只為語音各別。畢竟如何。蘇州菱邵伯藕。示眾。佛祖生冤家。悟道染泥土。無為無事人。聲色如聾瞽。且道如何即是。恁么也不得。不恁么也不得。恁么不恁么總不得。忽有個出來道。恁么也得。不恁么也得。恁么不恁么總得。只向伊道。我也知爾向鬼窟里作活計。小參舉陸亙大夫問南泉。弟子家中有一片石。也曾坐也曾臥。擬鐫作佛得么。云得。陸曰。莫不得么。云不得。大眾夫為善知識。須明抉擇。為甚麼他人道得也道得。他人道不得也道不得。還知南泉落處么。白雲不惜眉毛與汝注破。得又是誰道來。不得又是誰道來。汝若更不會。老僧今夜為汝作個樣子。乃舉手云。將三界二十八天作個佛頭。金輪水際作個佛腳。四大洲作個佛身。雖然作此。佛兒子了。汝諸人又卻在那裡安身立命。大眾還會也未。老僧作第二個樣子去也。將東弗于逮作一個佛。南贍部洲作一個佛。西瞿耶尼作一個佛。北郁單越作一個佛。草木叢林是佛。蠢動含靈是佛。既恁么又喚

【現代漢語翻譯】現代漢語譯本云（白雲和尚）。我宗門沒有固定的語句，也沒有任何固定的法可以傳授給別人。雪峰義存禪師因此有所領悟。後來有僧人問雪峰禪師：『和尚您當初在德山宣鑒禪師那裡，得到了什麼就離開了？』雪峰禪師說：『我當時空手而去，又空手而歸。』白雲和尚今天說，（雪峰禪師）說得透徹了嗎？還沒有完全透徹。如果有人從東京來，問他：『從哪裡來？』他卻說：『從蘇州來。』問他：『蘇州的情況怎麼樣？』他說：『一切都很平常。』雖然如此，卻瞞不過白雲和尚。為什麼呢？只因爲語音不同（暗示雪峰禪師的回答還有更深層的含義）。究竟如何呢？蘇州的菱角，邵伯的藕（暗示平常事物中蘊含著真理）。白雲和尚開示大眾：佛和祖師是冤家，悟道反而沾染了泥土。無所作為的閑人，對於聲色就像聾子和瞎子一樣。那麼，究竟什麼是道呢？這樣也不行，那樣也不行，這樣那樣都不行。如果有人出來說：『這樣也行，那樣也行，這樣那樣都行。』只管對他說：『我也知道你是在鬼窟里討生活。』小參時，白雲和尚舉陸亙大夫問南泉普愿禪師：『弟子家中有一塊石頭，有時坐在上面，有時躺在上面，想把它雕刻成佛，可以嗎？』南泉禪師說：『可以。』陸亙大夫問：『難道不可以嗎？』南泉禪師說：『不可以。』各位，作為善知識，必須明辨決斷。為什麼別人說可以，你也說可以？別人說不可以，你也說不可以？你們知道南泉禪師的落腳點在哪裡嗎？白雲和尚不惜眉毛（不怕犯錯），為你們點破。『可以』是誰說的？『不可以』又是誰說的？如果你們還是不明白，老僧今晚為你們做個樣子。』於是舉起手說：『將三界二十八天作為佛的頭，金輪水際作為佛的腳，四大洲作為佛的身。』雖然做成了這個佛，你們這些佛的兒子，又在哪裡安身立命呢？各位，明白了嗎？老僧再做第二個樣子。將東弗于逮（東方勝身洲）作為一個佛，南贍部洲（我們所居住的洲）作為一個佛，西瞿耶尼（西方牛貨洲）作為一個佛，北郁單越（北方俱盧洲）作為一個佛，草木叢林是佛，蠢動含靈是佛。既然這樣，又叫它什麼呢？

【English Translation】 English version Yun (Baizhang Huaihai). My school has no fixed phrases, nor any fixed Dharma to impart to others. Xuefeng Yicun (Xuefeng, a Zen master) had some understanding from this. Later, a monk asked Xuefeng, 'Venerable Master, what did you gain from seeing Deshan Xuanjian (Deshan, a Zen master) that you left?' Xuefeng said, 'I went empty-handed and returned empty-handed.' Baizhang Huaihai says today, has he (Xuefeng) spoken thoroughly? Not quite thoroughly. If someone comes from Tokyo and you ask him, 'Where do you come from?' He replies, 'From Suzhou.' You ask him, 'How is Suzhou?' He says, 'Everything is ordinary.' Although it is like this, he cannot deceive Baizhang Huaihai. Why? Only because the voices are different (implying that Xuefeng's answer has a deeper meaning). What is it ultimately like? The water chestnuts of Suzhou, the lotus roots of Shaobo (implying that truth is contained in ordinary things). Baizhang Huaihai instructs the assembly: Buddhas and Patriarchs are enemies, enlightenment is stained with mud. Inactive people are like the deaf and blind to sounds and sights. So, what exactly is the Way? This is not right, that is not right, neither this nor that is right. If someone comes out and says, 'This is right, that is right, both this and that are right,' just say to him, 'I also know that you are making a living in a ghost cave.' During a small gathering, Baizhang Huaihai cites the story of Minister Lu Geng asking Nanquan Puyuan (Nanquan, a Zen master), 'I have a stone at home, sometimes I sit on it, sometimes I lie on it. I want to carve it into a Buddha, is that possible?' Nanquan said, 'It is possible.' Lu Geng asked, 'Is it not impossible?' Nanquan said, 'It is not possible.' Everyone, as a good teacher, one must be clear and decisive. Why do you say 'possible' when others say 'possible'? Why do you say 'not possible' when others say 'not possible'? Do you know where Nanquan's foothold is? Baizhang Huaihai does not spare his eyebrows (not afraid of making mistakes) to break it open for you. Who said 'possible'? Who said 'not possible'? If you still don't understand, this old monk will make a demonstration for you tonight.' Then he raised his hand and said, 'Take the Three Realms and Twenty-eight Heavens as the head of the Buddha, the edge of the Golden Wheel as the feet of the Buddha, and the Four Great Continents as the body of the Buddha.' Although this Buddha is made, where do you, the sons of the Buddha, settle your lives? Everyone, do you understand? This old monk will make a second demonstration. Take Purvavideha (Eastern Videha) as a Buddha, Jambudvipa (the continent we live on) as a Buddha, Godaniya (Western Godaniya) as a Buddha, Uttarakuru (Northern Kuru) as a Buddha, grass and trees are Buddhas, all sentient beings are Buddhas. Since it is like this, what do you call it?'

甚麼作眾生。還會也未。不如東弗于逮還他東弗于逮。南贍部洲還他南贍部洲。西瞿耶尼還他西瞿耶尼。北郁單越還他北郁單越。草木叢林還他草木叢林。蠢動含靈還他蠢動含靈。所以道。是法住法位世間相常住。既恁么汝又喚甚麼作佛。還會么。忽有個漢出來道。白雲休寐語。大眾記取這一轉。三佛侍師於一亭上夜話。及歸燈已滅。師于暗中曰。各人下一轉語。佛鑒曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果曰。看腳下。師曰。滅吾宗者乃克勤爾。崇寧三年六月二十五日上堂辭眾曰。趙州和尚有末後句。爾作么生會。試出來道看。若會得去不妨自在快活。如或未然這好事作么說。良久曰。說即說了也只是諸人不知。要會么。富嫌千口少。貧恨一身多。珍重。時山門有士木之役。躬往督之。且曰。汝等勉力吾不復來矣。歸丈室淨髮澡身。迄旦吉祥而化。是夕山摧石隕。四十里內巖谷震吼。阇維設利如雨。塔于東山之南。

潭州云蓋山智本禪師。瑞州郭氏子。開堂日僧問。諸佛出世天雨四花。和尚出世有何祥瑞。師曰。千聞不如一見。曰見后如何。師曰瞎。問如何是清凈法身。師曰。家無小使不成君子。問將心覓心如何覓得。師曰。波斯學漢語。問如何是學人出身處。師曰。雪峰元是嶺南人。問素面相呈時如何

【現代漢語翻譯】現代漢語譯本什麼構成了眾生（sattvas，有情）？你明白嗎？不如說，東弗于逮（Pūrvavideha，東勝身洲）還是那個東弗于逮，南贍部洲（Jambudvīpa，南閻浮提）還是那個南贍部洲，西瞿耶尼（Aparagodānīya，西牛賀洲）還是那個西瞿耶尼，北郁單越（Uttarakuru，北俱盧洲）還是那個北郁單越，草木叢林還是那些草木叢林，蠢動含靈還是那些蠢動含靈。所以說，『是法住於法的本位，世間的表相恒常存在。』既然如此，你又稱什麼為佛（Buddha，覺者）呢？你明白嗎？如果有人出來說：『白雲停止了夢囈般的言語。』大家記住這一轉語。三佛（Three Buddhas）在一座亭子上侍奉老師，夜間談話。等到回去時燈已經熄滅。老師在黑暗中說：『每個人下一句轉語。』佛鑒（Fojian）說：『綵鳳在丹紅的雲霄中飛舞。』佛眼（Foyan）說：『鐵蛇橫亙在古老的道路上。』佛果（Foguo）說：『看腳下。』老師說：『滅我宗門的人，就是克勤你啊。』崇寧三年六月二十五日，禪師上堂告別大眾說：『趙州和尚有末後句（the last word）。你們怎麼理解？試著說出來看看。如果理解得了，不妨自在快活。如果不能理解，這好事又該怎麼說呢？』良久，禪師說：『說了也只是你們不知道。想要明白嗎？富人嫌一千張嘴還少，窮人恨自己一身太多。珍重。』當時山門有土木工程，禪師親自前往督工，並且說：『你們努力吧，我不會再來了。』回到丈室，禪師剃頭洗澡，直到第二天早上吉祥圓寂。當晚山崩石落，四十里內的山谷震動轟鳴。火化后，舍利（śarīra，遺骨）如雨般落下。塔建在東山之南。

潭州云蓋山智本禪師，是瑞州郭氏之子。開堂之日，有僧人問：『諸佛出世，天降四花，和尚出世有什麼祥瑞？』禪師說：『千聞不如一見。』僧人問：『見后如何？』禪師說：『瞎。』問：『如何是清凈法身（pure dharma body）？』禪師說：『家無小使不成君子。』問：『將心覓心如何覓得？』禪師說：『波斯人學漢語。』問：『如何是學人出身處？』禪師說：『雪峰原本是嶺南人。』問：『素面相呈時如何？』

【English Translation】 English version What constitutes sentient beings (sattvas)? Do you understand? Rather, Pūrvavideha (East Videha) is still that Pūrvavideha, Jambudvīpa (South Jambudvipa) is still that Jambudvīpa, Aparagodānīya (West Godaniya) is still that Aparagodānīya, Uttarakuru (North Kuru) is still that Uttarakuru, the grasses and trees are still those grasses and trees, the moving and sentient beings are still those moving and sentient beings. Therefore, it is said, 'This dharma abides in the position of dharma, and the appearance of the world is constant.' Since this is so, what do you call Buddha (Buddha, the awakened one)? Do you understand? If someone comes out and says, 'The white clouds cease their dreamlike speech.' Everyone remember this turning phrase. Three Buddhas attended the teacher in a pavilion, talking at night. When they returned, the lamp had already gone out. The teacher said in the darkness, 'Each of you give a turning phrase.' Fojian said, 'The colorful phoenix dances in the crimson sky.' Foyan said, 'The iron snake lies across the ancient road.' Foguo said, 'Watch your step.' The teacher said, 'The one who will destroy my sect is you, Keqin.' On the twenty-fifth day of the sixth month of the third year of Chongning, the Chan master ascended the hall to bid farewell to the assembly, saying, 'Zen Master Zhaozhou has a last word. How do you understand it? Try to say it and see. If you can understand it, you may as well be free and happy. If you cannot understand it, how should this good thing be said?' After a long silence, the Chan master said, 'It has been said, but you just don't know it. Do you want to understand? The rich hate having too few mouths to feed, and the poor hate having too much of themselves.' Farewell. At that time, there was an earthwork project at the mountain gate. The Chan master personally went to supervise the work and said, 'Work hard, all of you, I will not come again.' Returning to his room, the Chan master shaved his head and bathed, and passed away auspiciously the next morning. That night, the mountain collapsed and rocks fell, and the valleys within forty miles shook and roared. After cremation, śarīra (relics) fell like rain. The pagoda was built south of Dongshan.

Chan Master Zhiben of Yungai Mountain in Tanzhou was the son of the Guo family of Ruizhou. On the day of his opening the hall, a monk asked, 'When the Buddhas appear in the world, the heavens rain down four flowers. What auspicious signs are there when the master appears in the world?' The Chan master said, 'Seeing once is better than hearing a thousand times.' The monk asked, 'What after seeing?' The Chan master said, 'Blind.' Asked, 'What is the pure dharma body?' The Chan master said, 'A gentleman cannot be made without a small servant in the house.' Asked, 'How can one find the mind by seeking the mind?' The Chan master said, 'A Persian learning Chinese.' Asked, 'What is the place of origin for a student?' The Chan master said, 'Xuefeng was originally from Lingnan.' Asked, 'What about when presenting the plain face?'

。師曰。一場丑拙。問人人盡有一面古鏡。如何是學人古鏡。師曰。打破來向爾道。曰打破了也。師曰。胡地冬抽筍。問古人道。說取行不得底。行取說不得底。未審行不得底作么生說。師曰。口在腳下。曰說不得底作么生行。師曰。踏著舌頭。問知師久蘊囊中寶。今日當場略借看。師曰。適來恰被人借去。上堂。去者鼻孔遼天。來者腳踏實地。且道祖師意向甚麼處著。良久曰。長恨春歸無覓處。不知流入此中來。上堂。高臺巴鼻開口便是。若也便是有甚巴鼻。月冷風高。水清山翠。上堂。以楔出楔有甚休歇。欲得休歇以楔出楔。喝一喝。上堂。高聲喚侍者。侍者應諾。師曰。大眾集也未。侍者曰。大眾已集。師曰。那一個為甚麼不來赴參。侍者無語。師曰。到即不點。上堂。滿口道不出。句句甚分明。滿目覷不見。山山疊亂青。鼓聲猶不會。何況是鐘鳴。喝一喝。上堂。祖翁卓卓犖犖。兒孫齷齷齪齪。有處藏頭沒處露角。借問衲僧如何摸索。上堂。橫按拄杖曰。牙如刀劍面如鐵眼。放電光光不歇。手把蒺藜一萬斤。等閑敲落天邊月。卓一下。僧問。如何是咬人師子。師曰。五老峰前。曰這個豈會咬人。師曰。今日拾得性命。上堂。頭戴須彌山。腳踏四大海。呼吸起風雷。動用生五彩。若能識得渠。一任歲月改。且道

【現代漢語翻譯】現代漢語譯本：師父說：『真是場拙劣的表演。』有人問：『人人都有一面古鏡，什麼是學人的古鏡？』師父說：『打破了再告訴你。』那人說：『已經打破了。』師父說：『胡地冬天長出竹筍。』有人問：『古人說，說不出來的就去行動，行動不出來的就去說，那麼行動不出來的該怎麼說呢？』師父說：『嘴巴長在腳下。』那人說：『說不出來的該怎麼行動呢？』師父說：『踩著舌頭。』有人問：『知道師父您久藏囊中之寶，今天能否借來一觀？』師父說：『剛才被人借走了。』師父上堂說法：『離去的鼻孔朝天，來的腳踏實地。那麼祖師的意向落在哪裡呢？』停頓片刻，說：『長恨春歸無覓處，不知轉入此中來。』師父上堂說法：『高臺之上，一開口就露了馬腳。如果真是這樣，又有什麼馬腳可露呢？月冷風高，水清山翠。』師父上堂說法：『用楔子頂出楔子，何時才能休止？想要休止，就用楔子頂出楔子。』喝一聲。師父上堂說法：『高聲呼喚侍者。』侍者應聲。師父說：『大眾都到齊了嗎？』侍者說：『大眾已經到齊。』師父說：『那一個為什麼不來參加？』侍者無言以對。師父說：『到了也不點名。』師父上堂說法：『滿口說不出來，句句卻很分明。滿眼看不見，山山重疊著亂青。鼓聲尚且聽不懂，何況是鐘鳴。』喝一聲。師父上堂說法：『祖師翁卓然不群，子孫卻平庸瑣碎。想藏頭卻無處可藏，想露角卻無處可露。請問各位衲僧如何摸索？』師父上堂說法：橫著拄著枴杖說：『牙齒如刀劍，面孔如鐵打，眼睛放出閃電般的光芒，永不停歇。手中拿著萬斤蒺藜，輕易敲落天邊的月亮。』用枴杖敲一下。有僧人問：『什麼是咬人的獅子？』師父說：『五老峰前。』僧人說：『這個難道會咬人嗎？』師父說：『今天撿回一條命。』師父上堂說法：『頭戴須彌山（Mount Sumeru），腳踏四大海，呼吸引起風雷，動用產生五彩。如果能夠認識它，任憑歲月變遷。』且道

【English Translation】 English version: The Master said, 'What an awkward performance.' Someone asked, 'Everyone has an ancient mirror; what is the ancient mirror of a student?' The Master said, 'Break it, and I'll tell you.' The person said, 'It's already broken.' The Master said, 'Bamboo shoots emerge in the barbarian lands in winter.' Someone asked, 'The ancients said, 'Act on what cannot be spoken, and speak on what cannot be acted upon.' How should what cannot be acted upon be spoken?' The Master said, 'The mouth is under the feet.' The person said, 'How should what cannot be spoken be acted upon?' The Master said, 'Tread on the tongue.' Someone asked, 'I know the Master has long treasured a jewel in his bag; may I borrow it for a look today?' The Master said, 'It was just borrowed by someone.' The Master ascended the hall and said, 'Those who leave have nostrils facing the sky; those who come have feet firmly on the ground. Where does the Patriarch's intention lie?' After a long pause, he said, 'I long regret that spring has departed and cannot be found; I didn't know it had flowed into this place.' The Master ascended the hall and said, 'On the high platform, opening the mouth reveals everything. If it's already like this, what is there to reveal? The moon is cold, the wind is high, the water is clear, and the mountains are verdant.' The Master ascended the hall and said, 'Using a wedge to drive out a wedge, when will there be rest? If you want rest, use a wedge to drive out a wedge.' He gave a shout. The Master ascended the hall and said, 'Call the attendant loudly.' The attendant responded. The Master said, 'Has the assembly gathered?' The attendant said, 'The assembly has gathered.' The Master said, 'Why hasn't that one come to participate?' The attendant was speechless. The Master said, 'If you arrive, I won't call your name.' The Master ascended the hall and said, 'The mouth cannot speak it fully, yet every phrase is distinct. The eyes cannot see it fully, yet mountains overlap in confused green. They still don't understand the drum sound, let alone the bell's ringing.' He gave a shout. The Master ascended the hall and said, 'The ancestral master is outstanding and extraordinary, but the descendants are petty and vulgar. They want to hide their heads but have nowhere to hide, they want to show their horns but have nowhere to show them. May I ask the monks how to grope for it?' The Master ascended the hall and, holding his staff horizontally, said, 'Teeth like swords, face like iron, eyes emitting lightning that never ceases. Holding ten thousand pounds of caltrops in my hand, I casually knock down the moon in the sky.' He struck the ground once with the staff. A monk asked, 'What is a biting lion?' The Master said, 'In front of Five Old Men Peak (Wǔ Lǎo Fēng).' The monk said, 'Does this one bite?' The Master said, 'Today, I've picked up my life.' The Master ascended the hall and said, 'Wearing Mount Sumeru (Mount Sumeru) on the head, stepping on the four great seas, breathing causes wind and thunder, movement produces five colors. If you can recognize it, let the years change as they may.' And also

誰人識得渠。喝一喝云。田庫奴。

滁州瑯邪永起禪師襄陽人也。僧問。庵內人為甚麼不見庵外事。師曰。東家點燈西家暗坐。曰如何是庵內事。師曰。眼在甚麼處。曰三門頭合掌。師曰。有甚交涉。乃曰。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前事為甚麼不是目前機。良久曰。此去西天路。迢迢十萬余。上堂良久。拊掌一下曰。阿呵呵阿呵呵。還會么。法法本來法。遂拈拄杖曰。這個是山僧拄杖。那個是本來法。還定當得么。卓一下。

英州保福殊禪師。僧問。諸佛未出世時如何。師曰。山河大地。曰出世后如何。師曰。大地山河。曰恁么則一般也。師曰。敲磚打瓦。問如何是和尚家風。師曰。碗大碗小。曰客來將何祇待。師曰。一杓兩杓。曰未飽者作么生。師曰。少吃少吃。問如何是大道。師曰。鬧市裡。曰如何是道中人。師曰。一任人看。問如何是禪。師曰。秋風臨古渡。落日不堪聞。曰不問這個禪。師曰。爾問那個禪。曰祖師禪。師曰。南華塔外松陰里。飲露吟風又更多。問如何是真正路。師曰。出門看堠子。乃曰。釋迦何處滅俱尸。彌勒幾曾在兜率。西覓普賢好慚愧。北討文殊生受屈。坐壓毗盧額汗流。行筑觀音鼻血出。回頭摸著個匾擔。卻道好個木牙笏。喝一喝下座。

【現代漢語翻譯】現代漢語譯本誰人識得渠（他）。喝一喝云。田庫奴（不詳，可能是一個人名或地名）。

滁州瑯邪永起禪師是襄陽人。有僧人問：『庵內的人為什麼看不見庵外的事？』禪師說：『東家點燈，西家暗坐。』僧人說：『如何是庵內事？』禪師說：『眼睛在什麼地方？』僧人說：『在三門頭合掌。』禪師說：『有什麼關係？』於是說：『五更殘月落，天曉白雲飛。分明是眼前的事，卻不是眼前的機鋒。』既然是眼前的事，為什麼不是眼前的機鋒？』良久，禪師說：『此去西天路，迢迢十萬余。』上堂良久，拍了一下手說：『阿呵呵阿呵呵。』會么？法法本來就是法。』於是拿起拄杖說：『這個是山僧的拄杖，那個是本來法。還能夠確定嗎？』卓了一下。

英州保福殊禪師。有僧人問：『諸佛未出世時如何？』禪師說：『山河大地。』說：『出世后如何？』禪師說：『大地山河。』說：『這樣說來，就是一樣的了？』禪師說：『敲磚打瓦。』問：『如何是和尚的家風？』禪師說：『碗大碗小。』說：『客人來了用什麼招待？』禪師說：『一杓兩杓。』說：『沒吃飽的怎麼辦？』禪師說：『少吃少吃。』問：『如何是大道？』禪師說：『鬧市裡。』問：『如何是道中人？』禪師說：『任人觀看。』問：『如何是禪？』禪師說：『秋風臨古渡，落日不堪聞。』說：『不問這個禪。』禪師說：『你問哪個禪？』說：『祖師禪。』禪師說：『南華塔外松陰里，飲露吟風又更多。』問：『如何是真正路？』禪師說：『出門看路標。』於是說：『釋迦牟尼在何處滅度于拘尸那迦（Kushinagar）？彌勒（Maitreya）幾時曾在兜率天（Tushita Heaven）？向西尋找普賢（Samantabhadra）真是慚愧，向北尋訪文殊（Manjusri）白白受屈。坐著壓著毗盧遮那佛（Vairocana），額頭汗流，走著筑著觀音（Avalokiteśvara），鼻血流出。回頭摸著個扁擔，卻說是個好木牙笏。』喝一聲，下座。

【English Translation】 English version Who recognizes him? A shout of 'Cloud!' Tian Ku Nu (unclear, possibly a person's name or place name).

Chan Master Yongqi of Langye in Chuzhou was from Xiangyang. A monk asked, 'Why can't the person inside the hermitage see what's outside?' The Master said, 'The eastern neighbor lights a lamp, the western neighbor sits in the dark.' The monk said, 'What is the matter inside the hermitage?' The Master said, 'Where are the eyes?' The monk said, 'Clasping hands at the Three Gate entrance.' The Master said, 'What does that have to do with it?' Then he said, 'The waning moon sets at the fifth watch, white clouds fly at dawn. It's clearly a matter before your eyes, but not the opportunity before your eyes.' Since it's a matter before your eyes, why isn't it the opportunity before your eyes?' After a long silence, the Master said, 'From here to the Western Heaven is a journey of over a hundred thousand leagues.' Ascending the Dharma seat, he paused for a long time, then clapped his hands once and said, 'A-he-he, a-he-he. Do you understand? Dharma is inherently Dharma.' Then he picked up his staff and said, 'This is the mountain monk's staff, and that is the inherent Dharma. Can you determine it?' He struck the ground once.

Chan Master Shū of Baofu in Yingzhou. A monk asked, 'What was it like before the Buddhas appeared in the world?' The Master said, 'Mountains, rivers, and the great earth.' The monk said, 'What is it like after they appeared in the world?' The Master said, 'The great earth, mountains, and rivers.' The monk said, 'So, it's the same?' The Master said, 'Knocking bricks and hitting tiles.' The monk asked, 'What is the family style of the abbot?' The Master said, 'Bowls big and bowls small.' The monk said, 'What will you offer to guests when they come?' The Master said, 'One ladle, two ladles.' The monk said, 'What about those who are not full?' The Master said, 'Eat less, eat less.' The monk asked, 'What is the Great Way?' The Master said, 'In the bustling marketplace.' The monk asked, 'What is a person of the Way?' The Master said, 'Let people look as they please.' The monk asked, 'What is Chan?' The Master said, 'Autumn wind approaches the ancient ferry, the setting sun is unbearable to hear.' The monk said, 'I'm not asking about this Chan.' The Master said, 'Which Chan are you asking about?' The monk said, 'Patriarchal Chan.' The Master said, 'Outside Nanhua Pagoda, in the shade of the pines, drinking dew and chanting in the wind even more.' The monk asked, 'What is the true path?' The Master said, 'Go out and look at the milestones.' Then he said, 'Where did Shakyamuni (Shakyamuni) pass away in Kushinagar (Kushinagar)? When was Maitreya (Maitreya) ever in Tushita Heaven (Tushita Heaven)? It's truly shameful to seek Samantabhadra (Samantabhadra) in the west, and a futile suffering to seek Manjusri (Manjusri) in the north. Sitting and pressing down on Vairocana (Vairocana), sweat flows from the forehead; walking and building up Avalokiteśvara (Avalokiteśvara), nosebleeds flow out. Turning back and touching a carrying pole, one says it's a good wooden scepter.' He shouted once and descended from the seat.

袁州崇勝院珙禪師。上堂舉石鞏張弓架箭接機公案。頌曰。三十年來握箭弓。三平才到擘開胸。半個聖人終不得。大顛弦外幾時逢。

提刑郭祥正字功甫號凈空居士。志樂泉石不羨紛華。因謁白雲。云上堂曰。夜來枕上作得個山頌。謝功甫大儒廬山二十年之舊。今日遠訪白雲之勤。當須舉與大眾請已後分明舉似諸方。此頌豈唯謝功甫大儒。直要與天下有鼻孔衲僧脫卻著肉汗衫。莫言不道。乃曰。上大人丘乙己化三千七十土爾小生八九子佳作仁可知禮也。公切疑。后聞小兒誦之忽有省。以書報云。云以偈答曰。藏身不用縮頭。斂跡何須收腳。金烏半夜遼天。玉兔趕他不著。元祐中往衢之南禪謁泉萬卷請升座。公趨前拈香曰。海邊枯木入手成香。爇向爐中橫穿香積。如來鼻孔作此大事。須是對眾白過始得。云居老人有個無縫布衫。分付南禪。禪師著得不長不短。進前則諸佛讓位。退步則海水澄波。今日顰呻六種震動。遂召曰。大眾還委悉么。有意氣時添意氣。不風流處也風流。泉曰。遞相鈍置。公曰。因誰致得。崇寧初到五祖命祖升座。公趨前拈香曰。此一瓣香爇向爐中。供養我堂頭法兄禪師。伏願于方廣座上擘開面門。放出先師形相。與他諸人描貌。何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水

【現代漢語翻譯】現代漢語譯本袁州崇勝院的珙禪師，在講堂上引用石鞏張弓架箭接引參禪者的典故。並作頌說：『三十年來手握箭弓，三平禪師才到就將其拉開。想從中找到半個聖人終究不可得，大顛和尚弦外之音何時才能相逢。』（石鞏：唐代禪師，以射箭接引學人；三平：即三平義忠禪師；大顛：即潮州大顛和尚，與韓愈有交往）

提刑郭祥正，字功甫，號凈空居士，喜愛山水泉石，不羨慕榮華富貴。他曾拜訪白雲守端禪師。白雲禪師上堂時說：『昨夜在枕上做了一篇《山頌》，感謝功甫大儒二十年來對廬山的深厚情誼，今日又遠道來訪白雲。應當舉出來給大家聽，以後也好清楚地告訴各方。這篇頌文豈止是感謝功甫大儒，更要讓天下所有有鼻孔的僧人脫下那件濕透的汗衫。不要說我沒說。』於是念道：『上大人，丘乙己，化三千，七十士，爾小生，八九子，佳作仁，可知禮也。』郭祥正對此深感疑惑，後來聽到小孩子唸誦，忽然有所領悟，便寫信告訴白雲禪師。白雲禪師作偈回答說：『藏身不用縮頭，斂跡何須收腳。金烏半夜遼天，玉兔趕他不著。』（金烏：太陽的別稱；玉兔：月亮的別稱）

元祐年間，郭祥正前往衢州的南禪寺拜訪泉萬卷禪師，請求禪師升座說法。郭祥正上前拈香說：『海邊的枯木入手變成香，點燃在爐中，橫穿香積佛國。如來鼻孔因此而做這件大事，必須當衆說明才行。云居道膺禪師有一件無縫的袈裟，交付給南禪寺。禪師穿戴得不長不短，前進則諸佛讓位，退步則海水平靜。今日顰呻，引發六種震動。』於是呼喚道：『大眾還明白嗎？有意氣時更添意氣，不風流處也風流。』泉萬卷禪師說：『互相耽誤。』郭祥正說：『因誰造成的？』崇寧初年，郭祥正到五祖寺，命令法演禪師升座。郭祥正上前拈香說：『這一瓣香點燃在爐中，供養我的堂頭法兄禪師。希望您在方廣座上，打開面門，放出先師的形相，讓大家描繪。』為什麼要這樣做呢？『白雲巖畔舊相逢，往日今朝事不同。夜靜水』

【English Translation】 English version Chan Master Gong of Chongshou Temple in Yuanzhou, during a Dharma talk, cited the story of Shigong drawing his bow and setting an arrow to receive practitioners. He then composed a verse saying: 'For thirty years, I have held the arrow and bow. Only when Sanping arrived did he draw it open. Trying to find half a sage from it is ultimately impossible. When will I meet Dadian beyond the string?' (Shigong: A Chan master of the Tang Dynasty who used archery to guide students; Sanping: Refers to Chan Master Sanping Yizhong; Dadian: Refers to Chaozhou Dadian Monk, who had interactions with Han Yu)

Guo Xiangzheng, with the courtesy name Gongfu and the alias Jingkong Jushi, loved mountains, springs, and rocks, and did not envy wealth and splendor. He once visited Chan Master Baiyun Shouduan. Chan Master Baiyun, during a Dharma talk, said: 'Last night, I composed an Ode to the Mountain on my pillow, thanking the great Confucian scholar Gongfu for his deep affection for Mount Lu over the past twenty years, and for his diligent visit to Baiyun today. It should be presented to everyone, so that it can be clearly told to all directions in the future. This ode is not only to thank the great Confucian scholar Gongfu, but also to allow all monks with nostrils in the world to take off their sweat-soaked shirts. Don't say I didn't say it.' Then he recited: 'Superior man, Qiu Yi Ji, transformed three thousand, seventy scholars, I, a young student, eight or nine sons, good work is benevolence, can know propriety.' Guo Xiangzheng felt deeply puzzled by this. Later, when he heard children reciting it, he suddenly understood something and wrote a letter to tell Chan Master Baiyun. Chan Master Baiyun responded with a verse saying: 'Hiding the body, no need to shrink the head; concealing traces, why bother retracting the feet? The golden crow soars across the vast sky at midnight, the jade rabbit cannot catch him.' (Golden Crow: Another name for the sun; Jade Rabbit: Another name for the moon)

During the Yuanyou period, Guo Xiangzheng went to Nanchang Temple in Quzhou to visit Chan Master Quan Wanjuan, requesting the Chan Master to ascend the seat and expound the Dharma. Guo Xiangzheng stepped forward to offer incense, saying: 'The withered wood by the sea turns into incense in hand, lit in the furnace, piercing through the fragrant Buddha land. The Tathagata's nostrils therefore do this great thing, it must be explained in public. Chan Master Yunju Daoying had a seamless kasaya, which was handed over to Nanchang Temple. The Chan Master wears it neither too long nor too short, advancing, the Buddhas give way; retreating, the sea water calms. Today, frowning and groaning, triggering six kinds of vibrations.' Then he called out: 'Does everyone understand? When there is spirit, add more spirit; even where there is no romance, there is romance.' Chan Master Quan Wanjuan said: 'Deluding each other.' Guo Xiangzheng said: 'Who caused it?' In the early years of Chongning, Guo Xiangzheng went to the Fifth Patriarch Temple and ordered Chan Master Fayan to ascend the seat. Guo Xiangzheng stepped forward to offer incense, saying: 'This petal of incense is lit in the furnace, offered to my Dharma brother Chan Master. I hope that on the Fangguang seat, you will open your face and release the image of the former teacher, so that everyone can depict it.' Why do this? 'We met at Baiyun Cliff in the past, today's affairs are different from the past. The night is quiet, the water'

寒魚不食。一爐香散白蓮峰。祖遂云。曩謨薩怛哆缽啰野。恁么恁么幾度白雲溪上望。黃梅花向雪中開。不恁么不恁么嫩柳垂金線。且要應時來。不見龐居士問馬大師云。不與萬法為侶者是甚麼人。大師云。待汝一口吸盡西江水。即向汝道。大眾一口吸盡西江水。萬丈深潭窮到底。掠彴不是趙州橋。明月清風安可比。后又到保寧亦請升座。公拈香曰。法鼓既鳴寶香初爇。楊岐頂𩕳門請師重著楔。保寧卓拄杖一下曰。著楔已竟大眾證明。又卓一下便下座。又到云居請佛印升座。公拈香曰。覺地相逢一何早。鶻臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。召大眾曰。此一瓣香薰天炙地去也。印曰。今日不著便。被這漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑深。借與一龍騎出洞。若逢天旱便為霖。擲拄杖下座。公拜起。印曰。收得龍么。公曰。已在這裡。印曰。作么生騎。公擺手作舞便行。印拊掌曰。只有這漢猶較些子。

續傳燈錄卷第二十

續傳燈錄卷第二十一目錄

大鑒下第十四世保寧仁勇禪師法嗣十二人上方日益禪師景福日餘禪師月掌知淵禪師靈鷲宗映禪師壽聖楚文禪師(已上五人見錄)保嚴道倫禪師洞山文英禪師靈鳳允咸禪師華藏實禪師崇因宗襲禪師鐵索忠山主西堂顯首座(

【現代漢語翻譯】寒魚不食。一爐香散白蓮峰。（寒冷的魚不吃東西。一爐香在白蓮峰飄散。）祖師於是說：『曩謨薩怛哆缽啰野（皈依一切如來）。』這樣這樣幾次在白雲溪上眺望？黃梅花向雪中開放。不這樣不這樣，嫩柳垂下金線。且要應時而來。不見龐居士問馬大師說：『不與萬法為侶的是什麼人？』大師說：『等你一口吸盡西江水，就告訴你。』大眾一口吸盡西江水，萬丈深潭窮到底。掠彴不是趙州橋，明月清風怎能相比？後來又到保寧寺，也請他升座。祖師拈香說：『法鼓已經敲響，寶香初次點燃。楊岐宗的頂門，請老師重新安上楔子。』保寧禪師拄了一下拄杖說：『安楔子已經完畢，大眾證明。』又拄了一下，便下座。又到云居寺，請佛印禪師升座。祖師拈香說：『覺悟之地相逢多麼早啊，破舊的僧衣如今脫掉了。要認識云居寺的玄妙之處，請珍重後園的驢吃草。』召集大眾說：『這一瓣香薰天炙地而去。』佛印禪師說：『今天不著邊際，被這人當面涂糊。』便打了他。於是說：『謝靈運千里來相訪，共同談論東山竹徑的幽深。借給他一條龍騎出洞，如果遇到天旱就降下甘霖。』擲下拄杖下座。祖師拜謝起身。佛印禪師說：『收回龍了嗎？』祖師說：『已經在這裡了。』佛印禪師說：『怎麼騎？』祖師擺手作舞便走。佛印禪師拍手說：『只有這個人還算好些。』《續傳燈錄》卷第二十《續傳燈錄》卷第二十一目錄大鑒下第十四世保寧仁勇禪師法嗣十二人：上方日益禪師、景福日餘禪師、月掌知淵禪師、靈鷲宗映禪師、壽聖楚文禪師（以上五人見於記錄）、保嚴道倫禪師、洞山文英禪師、靈鳳允咸禪師、華藏實禪師、崇因宗襲禪師、鐵索忠山主、西堂顯首座。

【English Translation】 Cold fish do not eat. A censer of incense scatters over White Lotus Peak. The Patriarch then said, 'Namo Sitatapatra (Homage to the White Umbrella Dharani).' How many times have I gazed upon White Cloud Stream like this? Plum blossoms open in the snow. Not like this, not like this, tender willows droop golden threads. And it must come in due season. Haven't you seen Layman Pang ask Master Ma, 'Who is it that does not associate with the myriad dharmas?' The Master said, 'When you have swallowed the entire West River in one gulp, then I will tell you.' The assembly swallows the entire West River in one gulp, reaching the bottom of the fathomless abyss. A simple bridge is not the Zhao Zhou Bridge; how can the clear moon and gentle breeze compare? Later, he also went to Baoning Temple and was invited to take the high seat. The Patriarch offered incense and said, 'The Dharma drum has already sounded, and the precious incense is lit for the first time. At the crown of Yangqi's lineage, I ask the teacher to re-insert the wedge.' Baoning struck his staff once and said, 'The wedge has been inserted; the assembly bears witness.' He struck it again and then descended from the seat. He also went to Yunju Temple and invited Zen Master Foyin to take the high seat. The Patriarch offered incense and said, 'How early we meet in the land of enlightenment! The tattered robe is now cast off. If you want to know the profound meaning of Yunju, cherish the donkey eating grass in the back garden.' He summoned the assembly and said, 'This incense petal goes forth, perfuming heaven and scorching earth.' Foyin said, 'Today, there is no point; I am being smeared in the face by this man.' Then he struck him. He then said, 'Xie Lingyun (a famous poet) came a thousand miles to visit, and we talked together about the secluded bamboo path of Dongshan. I lend him a dragon to ride out of the cave; if there is a drought, it will bring timely rain.' He threw down his staff and descended from the seat. The Patriarch bowed and rose. Foyin said, 'Have you retrieved the dragon?' The Patriarch said, 'It is already here.' Foyin said, 'How do you ride it?' The Patriarch waved his hands, danced, and then left. Foyin clapped his hands and said, 'Only this man is somewhat better.' Continuation of the Record of the Transmission of the Lamp, Volume 20 Continuation of the Record of the Transmission of the Lamp, Volume 21, Table of Contents The fourteenth generation of Dharma heirs under Dajian, Zen Master Renyong of Baoning: Zen Master Riyue of Shangfang, Zen Master Riyu of Jingfu, Zen Master Zhiyuan of Yuezhang, Zen Master Zongying of Lingjiu, Zen Master Chuwen of Shousheng (the above five are recorded), Zen Master Daolun of Baoyan, Zen Master Wenying of Dongshan, Zen Master Yunxian of Lingfeng, Zen Master Shi of Huazang, Zen Master Zongxi of Chongyin, Mountain Master Zhong of Tiesuo, and Chief Seat Xian of Xitang.

已上七人無錄)上藍居晉禪師法嗣一人雙溪如圭禪師(無錄)興化紹清禪師法嗣一人高臺德基禪師(無錄)白水中白禪師法嗣二人天寧演禪師大乘黨禪師(已上二人無錄)云居元祐禪師法嗣二十七人智海智清禪師海會守從禪師羅漢系南禪師南峰永程禪師寶相元禪師永峰慧日庵主白藻清儼禪師慈雲彥隆禪師子陵自瑜禪師景福省悅禪師(已上十人見錄)長興得賢禪師延福修獻禪師祥符有通禪師子湖道元禪師石鞏戒明禪師太平嘉叢禪師慧力崇教禪師北臺行新禪師馬溪山禾禪師羅漢慕評禪師天場教禪師歸宗子章禪師靈峰敦雅禪師長興德寶禪師鵝湖子昌禪師承熙敏禪師黃檗覺智禪師(已上十七人無錄)報本慧元禪師法嗣八人永安元正禪師(一人見錄)鳳皇德亨禪師慧林政禪師鳳皇德亮禪師高峰圓修禪師景德院證禪師報本宗澄禪師高峰文縱禪師(已上七人無錄)甘露颙禪師法嗣一人光孝元禪師(見錄)育王振禪師法嗣一人岳林真禪師(見錄)招提湛禪師法嗣二人華亭觀音和尚(一人見錄)南塔守聰禪師(一人無錄)玄沙文禪師法嗣一人廣慧達杲禪師(見錄)保寧璣禪師法嗣七人育王凈曇禪師真如戒香禪師(已上二人見錄)開福世暹禪師蔣山文瑞禪師南禪立宗禪師圓明載清禪師許顗彥忠居士(已上五人無錄)華光恭禪師法嗣一人萬壽

【現代漢語翻譯】現代漢語譯本已上七人無錄)上藍居晉禪師法嗣一人：雙溪如圭禪師(無錄)。興化紹清禪師法嗣一人：高臺德基禪師(無錄)。白水中白禪師法嗣二人：天寧演禪師、大乘黨禪師(已上二人無錄)。云居元祐禪師法嗣二十七人：智海智清禪師、海會守從禪師、羅漢系南禪師、南峰永程禪師、寶相元禪師、永峰慧日庵主、白藻清儼禪師、慈雲彥隆禪師、子陵自瑜禪師、景福省悅禪師(已上十人見錄)；長興得賢禪師、延福修獻禪師、祥符有通禪師、子湖道元禪師、石鞏戒明禪師、太平嘉叢禪師、慧力崇教禪師、北臺行新禪師、馬溪山禾禪師、羅漢慕評禪師、天場教禪師、歸宗子章禪師、靈峰敦雅禪師、長興德寶禪師、鵝湖子昌禪師、承熙敏禪師、黃檗覺智禪師(已上十七人無錄)。報本慧元禪師法嗣八人：永安元正禪師(一人見錄)；鳳凰德亨禪師、慧林政禪師、鳳凰德亮禪師、高峰圓修禪師、景德院證禪師、報本宗澄禪師、高峰文縱禪師(已上七人無錄)。甘露颙禪師法嗣一人：光孝元禪師(見錄)。育王振禪師法嗣一人：岳林真禪師(見錄)。招提湛禪師法嗣二人：華亭觀音和尚(一人見錄)、南塔守聰禪師(一人無錄)。玄沙文禪師法嗣一人：廣慧達杲禪師(見錄)。保寧璣禪師法嗣七人：育王凈曇禪師、真如戒香禪師(已上二人見錄)；開福世暹禪師、蔣山文瑞禪師、南禪立宗禪師、圓明載清禪師、許顗彥忠居士(已上五人無錄)。華光恭禪師法嗣一人：萬壽。

【English Translation】 English version (The above seven people have no records) Dharma successor of Zen Master Shanglan Jujin: Zen Master Shuangxi Rugui (no record). Dharma successor of Zen Master Xinghua Shaoqing: Zen Master Gaotai Deji (no record). Dharma successors of Zen Master Baishui Zhongbai: Zen Master Tianning Yan, Zen Master Dasheng Dang (the above two people have no records). Twenty-seven Dharma successors of Zen Master Yunju Yuanyou: Zen Master Zhihai Zhiqing, Zen Master Haihui Shousong, Zen Master Luohan Xinan, Zen Master Nanfeng Yongcheng, Zen Master Baoxiang Yuan, Hermit Yongfeng Huiri, Zen Master Baizao Qingyan, Zen Master Ciyun Yanlong, Zen Master Ziling Ziyu, Zen Master Jingfu Shengyue (the above ten people are recorded); Zen Master Changxing Dexian, Zen Master Yanfu Xiuxian, Zen Master Xiangfu Youtong, Zen Master Zihu Daoyuan, Zen Master Shigong Jieming, Zen Master Taiping Jiacong, Zen Master Huili Chongjiao, Zen Master Beitai Xingxin, Zen Master Maxi Shanhe, Zen Master Luohan Muping, Zen Master Tianchang Jiao, Zen Master Guizong Zizhang, Zen Master Lingfeng Dunya, Zen Master Changxing Debao, Zen Master Ehu Zichang, Zen Master Chengxi Min, Zen Master Huangbo Juezhi (the above seventeen people have no records). Eight Dharma successors of Zen Master Baoben Huiyuan: Zen Master Yongan Yuanzheng (one person is recorded); Zen Master Fenghuang Deheng, Zen Master Huilin Zheng, Zen Master Fenghuang Deliang, Zen Master Gaofeng Yuanxiu, Zen Master Jingdeyuan Zheng, Zen Master Baoben Zongcheng, Zen Master Gaofeng Wenzong (the above seven people have no records). One Dharma successor of Zen Master Ganlu Yong: Zen Master Guangxiao Yuan (recorded). One Dharma successor of Zen Master Yuwang Zhen: Zen Master Yuelin Zhen (recorded). Two Dharma successors of Zen Master Zhaoti Zhan: Huating Guanyin Monk (one person is recorded), Zen Master Nanta Shousong (one person has no record). One Dharma successor of Zen Master Xuansha Wen: Zen Master Guanghui Daga (recorded). Seven Dharma successors of Zen Master Baoning Ji: Zen Master Yuwang Jingtan, Zen Master Zhenru Jiexiang (the above two people are recorded); Zen Master Kaifu Shixian, Zen Master Jiangshan Wenrui, Zen Master Nanzhan Lizong, Zen Master Yuanming Zaiqing, Layman Xu Yi Yanzhong (the above five people have no records). One Dharma successor of Zen Master Huaguang Gong: Wanshou.

念禪師(見錄)大溈懷秀禪師法嗣七人大溈祖瑃禪師方廣有達禪師南臺允恭禪師福嚴文演禪師(已上四人見錄)西材常賢禪師上生有常禪師雲門懷素禪師(已上三人無錄)福嚴慈感禪師法嗣八人育王法達禪師(見錄)南禪光澡禪師云蓋子思禪師定山修舉禪師望川契宣禪師醋頭清岸禪師禪林善從禪師定山文普禪師(已上七人無錄)開元琦禪師法嗣六人薦福道英禪師雙磎允光禪師尊勝有朋禪師(已上三人見錄)承天禧寶禪師三角如璇禪師雙磎先禪師(已上三人無錄)五祖山曉常禪師法嗣三人月頂道輪禪師烏崖楚清禪師(已上二人見錄)昭化希紹禪師(一人無錄)建隆昭慶禪師法嗣五人玉泉善超禪師泗州用元禪師(二人見錄)薦福德岑禪師秦少游學士澧泉處安禪師(已上三人無錄)佛印宣明禪師法嗣六人龍興師定禪師(一人見錄)廣化素禪師月珠壁禪師富樂德彰禪師承天逢原禪師十地文用禪師(已上五人無錄)積翠永庵主法嗣一人清平楚金禪師(一人見錄)三祖山法宗禪師法嗣四人光孝惟爽禪師(一人見錄)洞山淵禪師西賢利貫禪師梅山海良禪師(已上三人無錄)四祖法演禪師法嗣二人海會宗和尚南禪暢禪師(二人無錄)大中立志禪師法嗣一人虎丘文湛禪師(一人無錄)靈鷲覺禪師法嗣一人靈鷲有琦禪師(一人無錄)慧林遜

【現代漢語翻譯】現代漢語譯本念禪師（見錄）大溈懷秀禪師法嗣七人：大溈祖瑃禪師、方廣有達禪師、南臺允恭禪師、福嚴文演禪師（以上四人見錄），西材常賢禪師、上生有常禪師、雲門懷素禪師（以上三人無錄）。福嚴慈感禪師法嗣八人：育王法達禪師（見錄），南禪光澡禪師、云蓋子思禪師、定山修舉禪師、望川契宣禪師、醋頭清岸禪師、禪林善從禪師、定山文普禪師（以上七人無錄）。開元琦禪師法嗣六人：薦福道英禪師、雙磎允光禪師、尊勝有朋禪師（以上三人見錄），承天禧寶禪師、三角如璇禪師、雙磎先禪師（以上三人無錄）。五祖山曉常禪師法嗣三人：月頂道輪禪師、烏崖楚清禪師（以上二人見錄），昭化希紹禪師（一人無錄）。建隆昭慶禪師法嗣五人：玉泉善超禪師、泗州用元禪師（二人見錄），薦福德岑禪師、秦少游學士、澧泉處安禪師（以上三人無錄）。佛印宣明禪師法嗣六人：龍興師定禪師（一人見錄），廣化素禪師、月珠壁禪師、富樂德彰禪師、承天逢原禪師、十地文用禪師（以上五人無錄）。積翠永庵主法嗣一人：清平楚金禪師（一人見錄）。三祖山法宗禪師法嗣四人：光孝惟爽禪師（一人見錄），洞山淵禪師、西賢利貫禪師、梅山海良禪師（以上三人無錄）。四祖法演禪師法嗣二人：海會宗和尚、南禪暢禪師（二人無錄）。大中立志禪師法嗣一人：虎丘文湛禪師（一人無錄）。靈鷲覺禪師法嗣一人：靈鷲有琦禪師（一人無錄）。慧林遜

【English Translation】 English version Nian Chanshi (recorded) The seven Dharma heirs of Zen Master Huaixiu of Dawei: Zen Master Zuchun of Dawei, Zen Master Youda of Fangguang, Zen Master Yungong of Nantai, Zen Master Wenyuan of Fuyan (the above four are recorded), Zen Master Changxian of Xicai, Zen Master Youchang of Shangsheng, Zen Master Huaisu of Yunmen (the above three are not recorded). The eight Dharma heirs of Zen Master Cigan of Fuyan: Zen Master Fada of Yuwang (recorded), Zen Master Guangzao of Nanchang, Zen Master Zisi of Yungai, Zen Master Xiuju of Dingshan, Zen Master Qixuan of Wangchuan, Zen Master Qingan of Cutou, Zen Master Shancong of Chanlin, Zen Master Wenpu of Dingshan (the above seven are not recorded). The six Dharma heirs of Zen Master Qi of Kaiyuan: Zen Master Daoying of Jianfu, Zen Master Yunguang of Shuangxi, Zen Master Youpeng of Zunsheng (the above three are recorded), Zen Master Xibao of Chengtian, Zen Master Ruxuan of Sanjiao, Zen Master Xian of Shuangxi (the above three are not recorded). The three Dharma heirs of Zen Master Xiaochang of Wuzu Mountain: Zen Master Daolun of Yueting, Zen Master Chuqing of Wuya (the above two are recorded), Zen Master Xishao of Zhaohua (one is not recorded). The five Dharma heirs of Zen Master Zhaoging of Jianlong: Zen Master Shanchao of Yuquan, Zen Master Yongyuan of Sizhou (two are recorded), Zen Master Decen of Jianfu, Scholar Qin Shaoyou, Zen Master Chuan of Liquan (the above three are not recorded). The six Dharma heirs of Zen Master Xuanming of Foyin: Zen Master Shiding of Longxing (one is recorded), Zen Master Su of Guanghua, Zen Master Bi of Yuezhu, Zen Master Dezhang of Fule, Zen Master Fengyuan of Chengtian, Zen Master Wenyong of Shidi (the above five are not recorded). The one Dharma heir of Yong Anzhu of Jicui: Zen Master Chujin of Qingping (one is recorded). The four Dharma heirs of Zen Master Fazong of Sanzu Mountain: Zen Master Weisheng of Guangxiao (one is recorded), Zen Master Yuan of Dongshan, Zen Master Liguan of Xixian, Zen Master Hailiang of Meishan (the above three are not recorded). The two Dharma heirs of Zen Master Fayan of Sizu: Monk Zong of Haihui, Zen Master Chang of Nanchang (two are not recorded). The one Dharma heir of Zen Master Lizhi of Dazhong: Zen Master Wenzhan of Huqiu (one is not recorded). The one Dharma heir of Zen Master Jue of Lingjiu: Zen Master Youqi of Lingjiu (one is not recorded). Huilin Xun

禪師法嗣一人天寧儲禪師(一人無錄)石霜琳禪師法嗣三人鼎州德山宗什庵主(見錄)夔州臥龍思順禪師鼎州慶和懷悚禪師(已上二人無錄)

續傳燈錄卷第二十一(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十一

大鑒下第十四世

保寧仁勇禪師法嗣

安吉州上方日益禪師。開堂日上首白槌罷。師曰。白槌前觀一又不成。白槌后觀二又不是。到這裡任是鐵眼銅睛。也須百雜碎。莫有不避危亡底衲僧。試出來看。時有兩僧齊出。師曰。一箭落雙鵰。僧曰。某甲話猶未問何得著忙。師曰。莫是新羅僧么。僧擬議。師曰。撞露柱漢便打。問如何是未出世邊事。師曰。井底蝦蟆吞卻月。曰如何是出世邊事。師曰。鷺鷥踏折枯蘆枝。曰去此二途如何是和尚為人處。師曰。十成好個金剛鉆。攤向街頭賣與誰。問如何是多年水牯牛。師曰。齒疏眼暗。問鬧市相逢事若何。師曰。東行買賤西行買貴。曰忽若不作貴不作賤又作么生。師曰。鎮州蘿蔔。問一切含靈具有佛性。既有佛性為甚麼卻撞入驢胎馬腹。師曰。知而故犯。曰未審向甚麼處懺悔。師打曰且作死馬醫。問覿面相呈時如何。師曰。左眼半斤右眼八兩。僧提起坐具曰。這個聻。師曰。不勞拈出。乃左右顧視

【現代漢語翻譯】現代漢語譯本天寧儲禪師（一人，無記錄）是禪師法嗣之一。石霜琳禪師的法嗣有三人：鼎州德山宗什庵主（見記錄），夔州臥龍思順禪師，鼎州慶和懷悚禪師（以上二人無記錄）。

《續傳燈錄》卷第二十一（終）《大正藏》第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二十一

大鑒下第十四世

保寧仁勇禪師法嗣

安吉州上方日益禪師。開堂日，上首（指寺院中資歷最深的僧人）敲槌完畢。禪師說：『敲槌前觀『一』又不成，敲槌后觀『二』又不是。到了這裡，任你是鐵眼銅睛（形容人目光銳利，見識高超），也須百雜碎（徹底粉碎）。莫有不怕危險的衲僧（出家人），試出來看看。』當時有兩僧同時走出。禪師說：『一箭落雙鵰。』僧人說：『我話還沒問，為何如此著急？』禪師說：『莫非是新羅（古代朝鮮半島國家）僧么？』僧人猶豫。禪師說：『撞露柱漢（比喻愚笨的人）便打。』問：『如何是未出世邊事？』禪師說：『井底蝦蟆吞卻月。』曰：『如何是出世邊事？』禪師說：『鷺鷥踏折枯蘆枝。』曰：『去此二途，如何是和尚為人處？』禪師說：『十成好個金剛鉆，攤向街頭賣與誰？』問：『如何是多年水牯牛？』禪師說：『齒疏眼暗。』問：『鬧市相逢事若何？』禪師說：『東行買賤西行買貴。』曰：『忽若不作貴不作賤又作么生？』禪師說：『鎮州蘿蔔。』問：『一切含靈具有佛性，既有佛性，為甚麼卻撞入驢胎馬腹？』禪師說：『知而故犯。』曰：『未審向甚麼處懺悔？』禪師打曰：『且作死馬醫。』問：『覿面相呈時如何？』禪師說：『左眼半斤右眼八兩。』僧提起坐具曰：『這個聻？』禪師說：『不勞拈出。』乃左右顧視。

【English Translation】 English version Zen Master Tianning Chu (one person, no record) was one of the Dharma heirs. Zen Master Shishuang Lin had three Dharma heirs: Abbot Zongshi of Deshan in Dingzhou (see record), Zen Master Sisun of Wolong in Kuizhou, and Zen Master Huaisong of Qinghe in Dingzhou (the above two have no record).

Continuation of the Transmission of the Lamp, Volume 21 (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 21

Fourteenth Generation from Dajian

Dharma Heir of Zen Master Baoning Renyong

Zen Master Riyue of Shangfang in Anjizhou. On the day of his opening Dharma talk, the chief monk (the most senior monk in the monastery) finished striking the gavel. The Zen Master said, 'Before the gavel strike, observing 'one' is not right; after the gavel strike, observing 'two' is not right. Having arrived here, even if you have iron eyes and copper pupils (describing someone with sharp eyes and profound knowledge), you must be completely shattered. Is there a monk who is not afraid of danger? Try to come out and see.' At that time, two monks came out at the same time. The Zen Master said, 'One arrow strikes two eagles.' The monk said, 'I haven't even asked my question yet, why are you in such a hurry?' The Zen Master said, 'Could you be a Silla (ancient Korean kingdom) monk?' The monk hesitated. The Zen Master said, 'Hitting a pillar-bumping fool (a metaphor for a foolish person) is a beating.' Asked, 'What is the matter before emerging from the world?' The Zen Master said, 'A frog at the bottom of a well swallows the moon.' Said, 'What is the matter after emerging from the world?' The Zen Master said, 'A heron steps on a withered reed branch.' Said, 'Leaving these two paths, what is the Zen Master's way of being for others?' The Zen Master said, 'A perfect diamond, who will I sell it to on the street?' Asked, 'What is an old water buffalo?' The Zen Master said, 'Sparse teeth and dim eyes.' Asked, 'What happens when we meet in a noisy market?' The Zen Master said, 'Buy cheap in the east, buy expensive in the west.' Said, 'If you don't make it expensive or cheap, what do you do?' The Zen Master said, 'Zhenzhou radish.' Asked, 'All sentient beings have Buddha-nature. Since they have Buddha-nature, why do they enter the womb of a donkey or a horse?' The Zen Master said, 'Knowing and deliberately violating.' Said, 'I don't know where to repent?' The Zen Master hit him and said, 'Just treat it as a dead horse doctor.' Asked, 'What is it like when facing each other?' The Zen Master said, 'Half a catty in the left eye, eight taels in the right eye.' The monk raised his sitting cloth and said, 'This?' The Zen Master said, 'No need to pick it up.' Then he looked left and right.

曰。黃面老周行七步。腳根下正好一錐。碧眼胡兀坐九年。頂門上可惜一劄。當時若有個為眾竭力底衲僧。下得這毒手。也免得拈花微笑空破面顏。立雪齊腰翻成轍跡。自此將錯就錯。相簍打簍遂有五葉芬芳千燈續焰。向曲錄木上唱二作三。于楖栗杖頭指南為北。直得進前退後有問法問心之徒。倚門傍墻有覓佛覓祖底漢。庭前指柏。便喚作祖意西來。日裡看山。更錯認學人自己。殊不知此一大事本自靈明。盡未來際未嘗間斷。不假修證豈在思惟。雖鹙子有所不知。非滿慈之所能辯。不見馬祖一喝百丈三日耳聾。寶壽令行鎮州。一城眼瞎。大機大用如迅雷不可停。一唱一提似斷崖不可履。正當恁么時三世諸佛只可傍觀。六代祖師證明有分。大眾且道。今日還有證明底么。良久曰。劄。上堂。拾得般柴寒山燒火。唯有豐干巖中冷坐。且道豐干有甚麼長處。良久曰。家無小使不成君子。

隆興府景福日餘禪師。僧問。如何是道。師曰。天共白雲曉。水和明月流。曰如何是道中人。師曰。先行不到末後太過。又僧出衆畫一圓相。師以手畫一畫。僧作舞歸眾。師曰。家有白澤之圖必無如是妖怪。乃拈拄杖曰。無量諸佛向此轉大法輪。今古祖師向此演大法義。若信得及。法法本自圓成。唸唸悉皆具足。若信不及。山僧今日因

【現代漢語翻譯】現代漢語譯本：說：黃面老（指佛陀）走七步，腳跟下正好能用錐子扎進去。碧眼胡（指達摩祖師）兀自打坐九年，頭頂上可惜被砍了一刀。當時如果有個為大眾竭盡全力的僧人，下得了這狠手，也免得佛陀拈花微笑，白白破費了面容，達摩立雪齊腰，反而成了足跡。從此將錯就錯，以錯就錯，於是有了五葉（指禪宗五家）的芬芳，千燈（指佛法傳承）的延續。在曲錄木（指禪床）上唱二作三（指顛倒是非），于楖栗杖（指禪杖）頭上指南為北（指混淆方向）。以致於進前退後都有問法問心的人，倚門傍墻都有覓佛覓祖的漢子。庭前指著柏樹，便說那是祖師西來的心意，白天看著山，更錯認是學人自己的本性。殊不知這一大事（指開悟成佛）本來就靈明，直到未來永無止境，未曾間斷。不假借修行證悟，哪裡在於思惟分別？即使是舍利弗（Śāriputra，智慧第一的佛陀弟子）也有所不知，不是富樓那（Pūrṇa，善於辯才的佛陀弟子）所能辯論的。不見馬祖（Mǎzǔ，禪宗大師）一喝，百丈（Bǎizhàng，禪宗大師）三日耳聾，寶壽（Bǎoshòu，禪宗大師）一聲令下，鎮州（Zhènzhōu，地名）全城眼瞎。大機大用如迅雷般不可阻擋，一唱一提似斷崖般不可攀登。正當這個時候，三世諸佛只能在一旁觀看，六代祖師證明有份。各位，今日還有能證明的嗎？良久說：『劄』。上堂。拾得（Shíde，僧人名）搬柴，寒山（Hánshān，僧人名）燒火，只有豐干（Fēnggān，僧人名）在巖洞中冷冷地坐著。且說豐干有什麼長處？良久說：『家無小使不成君子。』

隆興府景福日餘禪師（Rìyú Chánshī of Jǐngfú Monastery in Lóngxīng Prefecture）：有僧人問：『如何是道？』禪師說：『天共白雲曉，水和明月流。』僧人問：『如何是道中人？』禪師說：『先行不到，末後太過。』又有僧人出列，畫了一個圓相（指佛性），禪師用手也畫了一下。僧人作舞歸入人群。禪師說：『家有白澤之圖，必無如是妖怪。』於是拿起拄杖說：『無量諸佛向此轉大法輪，今古祖師向此演大法義。若信得及，法法本自圓成，唸唸悉皆具足。若信不及，山僧今日因循。』

【English Translation】 English version: He said: The old yellow face (referring to the Buddha) walked seven steps, and a cone could be inserted right under his heel. The blue-eyed barbarian (referring to Bodhidharma) sat in meditation for nine years, it's a pity a chop landed on the top of his head. If there had been a monk at that time who exerted himself for the sake of the assembly and could have delivered that ruthless blow, it would have spared the Buddha's flower-wielding smile, avoiding the unnecessary wear and tear on his face, and Bodhidharma's standing in the snow up to his waist, which only left footprints. From then on, mistakes were compounded, and errors were piled upon errors, resulting in the fragrance of the five houses (referring to the five schools of Chan Buddhism) and the continuation of a thousand lamps (referring to the transmission of the Dharma). On the crooked wooden seat (referring to the meditation platform), they sang 'two' as 'three' (referring to inverting right and wrong), and on the top of the jujube staff (referring to the Zen staff), they pointed south as north (referring to confusing directions). Consequently, there were those who advanced and retreated, asking about the Dharma and inquiring about the mind, and those who leaned against the door and stood by the wall, seeking the Buddha and searching for the Patriarch. Pointing to the cypress tree in the courtyard, they called it the Patriarch's intention in coming from the West, and looking at the mountain during the day, they mistakenly identified it as their own nature. Little do they know that this one great matter (referring to enlightenment) is inherently luminous, continuing uninterrupted until the end of the future. It does not rely on cultivation and realization, so how can it be in thinking and discrimination? Even Śāriputra (Śāriputra, the Buddha's disciple known for his wisdom) does not know it, and Pūrṇa (Pūrṇa, the Buddha's disciple known for his eloquence) cannot argue it. Didn't you see that Mǎzǔ (Mǎzǔ, a Chan master)'s one shout made Bǎizhàng (Bǎizhàng, a Chan master) deaf for three days, and Bǎoshòu (Bǎoshòu, a Chan master)'s order caused the entire city of Zhènzhōu (Zhènzhōu, a place name) to go blind? Great function and great application are like swift thunder, unstoppable; a single chant and a single lift are like a broken cliff, unclimbable. At just such a time, the Buddhas of the three worlds can only watch from the sidelines, and the Sixth Patriarch has a share in the proof. Everyone, does anyone have proof today? After a long pause, he said: 'Chop!' Ascending the hall. Shíde (Shíde, a monk's name) carries firewood, Hánshān (Hánshān, a monk's name) lights the fire, only Fēnggān (Fēnggān, a monk's name) sits coldly in the cave. Tell me, what are Fēnggān's strengths? After a long pause, he said: 'A gentleman cannot be without a small servant in his house.'

Zen Master Rìyú (Rìyú Chánshī) of Jǐngfú Monastery in Lóngxīng Prefecture: A monk asked: 'What is the Dao?' The Zen Master said: 'The sky dawns with white clouds, the water flows with the bright moon.' The monk asked: 'What is a person of the Dao?' The Zen Master said: 'Going ahead is not enough, going behind is too much.' Another monk came forward and drew a circle (referring to Buddha-nature). The Zen Master also drew one with his hand. The monk danced and returned to the crowd. The Zen Master said: 'A house with a picture of Bái Zé (Bái Zé, a mythical creature) will surely be free of such monsters.' Then he picked up his staff and said: 'Limitless Buddhas turn the great Dharma wheel here, ancient and modern patriarchs expound the great Dharma meaning here. If you can believe it, every Dharma is inherently complete, and every thought is fully sufficient. If you cannot believe it, this mountain monk is just dawdling today.'

行不妨掉臂。更為重說偈言。卓一下下座。

郢州月掌山壽聖智淵禪師。僧問。祖意西來即不問。如何是一色。師曰。目前無阇黎此間無老僧。曰既不如是如何曉會。師曰。領取鉤頭意。莫認定盤星。乃曰。凡有問答。一似擊石迸火流出。無盡法財三草二木普沾其潤。放行也云生谷口霧罩長空。把定也碧眼胡僧亦須罔措。壽聖如斯舉唱猶是化門。要且未有衲僧巴鼻。敢問諸人。作么生是衲僧巴鼻。良久曰。布針開兩眼。君向那頭看。

信州靈鷲山寶積宗映禪師。開堂日乃橫按拄杖曰。大眾到這裡。無親無疏自然不孤。無內無外縱橫自在。自在不孤清凈毗盧。釋迦舉令彌勒分疏。觀根逗教更相回互。看取寶積拄杖子。黑漆光生兩頭相副。阿呵呵。是何言歟。良久曰。世事但將公道斷。人心難與月輪齊。卓一下下座。

安吉州烏鎮壽聖院楚文禪師。上堂拈拄杖曰。華藏木楖栗。等閑亂拈出。不是不惜手。山家無固必。點山山動搖。攪水水波溢。忽然把定時。事事執法律。要橫不得橫。要屈不得屈。驀召大眾曰。莫謂棒頭有眼。明如日上面光生。儘是漆隨聲敲一下。上堂。一叉一劄著骨連皮。一搦一抬粘手綴腳。電光石火頭垂尾垂。劈箭追風半生半死。撞著磕著討甚眉毛。明頭暗頭是何眼目。總不恁么正

在半途。設使全機未至涯岸。直饒凈裸裸赤灑灑。沒可把尚有廉纖。山僧恁么道。且道口好作甚麼。良久曰。嘻留取吃飯。

云居山元祐禪師法嗣

東京智海佛印智清禪師。姓葉氏泉州同安人。少為儒生。性明敏博學典雅。年未冠忽慕空宗。遂依鹿苑寺惠儒上人出家。遍參知識。至祐禪師法席始明心地。初出世五祖道望顯著。遂奉詔住智海。初開堂。

哲宗遣中使降香。師登座問答罷。乃拈拂子召大眾曰。還見么。手中拂子層層。為諸人放百種寶光。復擊禪床曰。還聞么。坐下猊臺句句。為諸人演一乘了義。諸人若向這裡悟得。則曠大劫來我人業識當體煙滅灰飛。現前身世根境塵勞徹底冰融雪泮。便見靈山正法眼藏昭昭溢目全彰。少室涅槃妙心晃晃通身獨露。譬如演若悟鑒中面目。元來只是己頭。亦如力士獲額上圓珠。到了不從他得。如斯則無量神通三昧塵塵本爾圓成。恒沙諸佛法門唸唸一時具足。諸仁者。有能恁么構去。便謂立證無生不待僧祇而成正覺。如今要見無生么。良久曰。二氣不言含有象。萬靈何處謝無私。元符三年　哲宗上仙。百日宣師入內賜佛印禪師號。明年二月　皇太后上仙。五七被旨演法于慈德殿。登座問答罷。乃曰。適來凈因禪師云。是日並宣六禪長老升座。凈因乃佛日惟岳

【現代漢語翻譯】現代漢語譯本：在半路上。假設整個機器還沒有到達岸邊。即使是完全赤裸裸的，沒有什麼可以把握的，仍然有細微之處。我這樣說，那麼，嘴巴用來做什麼呢？停頓了很久說：『嘻，留著吃飯。』

云居山元祐禪師的法嗣

東京智海佛印智清禪師，姓葉，是泉州同安人。年輕時是儒生，天性聰明敏捷，博學典雅。不到二十歲就嚮往空宗，於是依從鹿苑寺的惠儒上人出家。廣泛參訪知識，到元祐禪師的座下才明白心地。最初在五祖山開法，道望非常顯著。於是奉皇帝的詔令住在智海寺。初次開堂。

哲宗皇帝派遣中使送來香火。禪師登上法座，問答完畢后，拿起拂塵對大眾說：『看見了嗎？』手中的拂塵層層疊疊，為各位放出各種寶光。又敲擊禪床說：『聽見了嗎？』座下的獅子座一句句，為各位演說一乘了義。各位如果在這裡領悟，那麼曠劫以來我人的業識，當下就會像煙一樣消散，像灰一樣飛逝。現前的身世、根、境、塵勞，徹底像冰一樣融化，像雪一樣消解。就能看見靈山會上正法眼藏，昭昭地充滿眼目，完全彰顯。少室山達摩祖師的涅槃妙心，晃晃地通身獨自顯露。譬如演若（Yanoruo，人名）領悟到鏡中的面目，原來只是自己的頭。也像力士得到額頭上的圓珠，最終不是從別人那裡得到的。像這樣，那麼無量的神通三昧，在每個塵埃中本來就是圓滿成就的。恒河沙數諸佛的法門，在每個念頭中一時具足。各位仁者，有能這樣理解的，就可以說是立即證得無生，不需要經過漫長的僧祇劫就能成就正覺。現在想要看見無生嗎？』停頓了很久說：『二氣不說話卻含有萬象，萬靈在哪裡感謝無私的自然？』元符三年，哲宗皇帝駕崩。百日祭時宣召禪師入宮，賜號佛印禪師。第二年二月，皇太后駕崩。五七祭時奉旨在慈德殿演法。禪師登上法座，問答完畢后說：『剛才凈因禪師說，今天並宣六位禪長老升座。凈因就是佛日惟岳（Weiyue）。』

【English Translation】 English version: Halfway there. Suppose the whole machine has not reached the shore. Even if it is completely naked and bare, with nothing to grasp, there are still subtle aspects. That's what I, a mountain monk, say. Then, what is the mouth for? After a long pause, he said: 'Hee, to keep it for eating.'

Successor of Zen Master Yuanyou of Yunju Mountain

Zen Master Foyin Zhiqing of Zhihai Temple in Tokyo, whose surname was Ye, was from Tong'an, Quanzhou. In his youth, he was a Confucian scholar, intelligent, quick-witted, learned, and elegant. Before the age of twenty, he suddenly yearned for the doctrine of emptiness, so he followed the Venerable Huiru of Luyuan Temple to become a monk. He widely visited teachers, and only under Zen Master Yuanyou's seat did he understand his mind-ground. He first opened a Dharma assembly at Mount Wuzu, and his reputation was very prominent. Therefore, he received an imperial decree to reside at Zhihai Temple. It was his first time opening a Dharma hall.

Emperor Zhezong sent a court envoy to offer incense. The Zen master ascended the seat, and after the questions and answers, he raised his whisk and addressed the assembly: 'Do you see it?' The whisk in my hand is layered, emitting hundreds of precious lights for everyone. Then he struck the Zen bed and said: 'Do you hear it?' The lion throne below speaks every sentence, expounding the ultimate meaning of the One Vehicle for everyone. If you all realize this here, then the karmic consciousness of ourselves and others from vast kalpas will instantly vanish like smoke and fly away like ashes. The present life, sense organs, objects, and defilements will completely melt like ice and dissolve like snow. Then you will see the treasury of the true Dharma eye of Ling Mountain, clearly overflowing the eyes and fully manifesting. The wonderful mind of Nirvana of Bodhidharma at Shaoshi Mountain, brightly and completely revealed throughout the body. It is like Yanoruo (Yanoruo, a name) realizing the face in the mirror, which is originally just his own head. It is also like a strong man obtaining the round pearl on his forehead, which ultimately is not obtained from others. Like this, then the immeasurable supernatural powers and samadhis are originally perfectly accomplished in every dust particle. The Dharma doors of countless Buddhas are fully present in every thought. Good people, if you can understand it like this, then you can say that you immediately realize non-birth, and you do not need to go through long kalpas to achieve perfect enlightenment. Now, do you want to see non-birth?' After a long pause, he said: 'The two energies do not speak but contain all phenomena, where do the myriad spirits thank selfless nature?' In the third year of Yuanfu, Emperor Zhezong passed away. During the hundred-day memorial, the Zen master was summoned to the palace and bestowed the title of Zen Master Foyin. In the second month of the following year, the Empress Dowager passed away. During the forty-ninth day memorial, he was ordered to expound the Dharma at Cide Hall. The Zen master ascended the seat, and after the questions and answers, he said: 'Just now, Zen Master Jingyin said that today, six Zen elders are also invited to ascend the seat. Jingyin is Weiyue (Weiyue) of Furi.'

禪師。出雲門下。最初說法者不知末後句。末後說法者不知最初句。臣僧今當末後說法。卻奉為大行太后演最初句。還知么。靈源湛寂物我皆如。佛性情真聖凡同體。彌綸千古廓徹十虛。本絕去來何嘗生滅。今日人天交接幽顯普臨。皇風習習以和春。帝日遲遲而育物。萬乘正登于舜殿。六禪齊仰于堯天。奉為大行太后建此法筵。指古佛心開正法眼。於斯見得。朱樓玉殿重重現清凈法身。金闕瑤池處處露本來面目。唯佛與佛同證同知。伏惟珍重。

舒州白雲海會守縱禪師。僧問。藥山一句人皆委。白雲今日事如何。師曰。逼塞虛空。僧云。誰知今日裡明月鎖舒城。師曰。斫額望扶桑。問曹溪一滴普洽大千。白雲出山如何利物。師曰。云橫洞口歸鳥迷巢。僧云。指南一路又如何。師曰。鐵蛇當大道通身黑如煙。示眾曰。指呼四聖號令六凡。統三界作大伽藍。以十虛為解脫門戶。山河大地是古佛之心源。爐炭鑊湯乃眾生之覺地。於一微塵上。現恒沙諸佛之全身。於一佛心中。現無邊眾生之世界。若能如是即心無知。全心即佛全佛即人。人佛無異始為道矣。然雖如是。不落化門一句作么生道。良久曰。九年吃菜粥此事少人知。

廬山羅漢院系南禪師。汀洲張氏子。上堂。禪不禪道不道。三寸舌頭胡亂掃。昨夜日輪

【現代漢語翻譯】禪師，出自雲門宗門下，最初說法的人不知道最後的歸宿，最後說法的人不知道最初的開端。我作為僧人，現在將要作最後的說法，卻要為大行太后闡述最初的真諦，您明白嗎？靈源清澈寂靜，萬物與我皆是如此；佛性真摯，聖人與凡人同爲一體。瀰漫千古，廓清十方虛空，本來就沒有來去，何曾有過生滅？今日人天交接，幽冥顯現普遍降臨。皇家的風範習習吹拂，帶來和諧的春天；帝王的恩澤緩緩施予，孕育萬物生長。萬乘之君正登上舜帝的殿堂，六慾天的眾生共同仰慕堯帝的天下。為大行太后建立這法會，指明古佛的心，開啟正法眼。如果能在此領悟，硃紅樓閣、美玉宮殿重重顯現清凈法身，金碧輝煌的宮闕、瑤池仙境處處顯露本來的面目。只有佛與佛才能共同證悟、共同瞭解。恭敬地祝願您珍重。

舒州白雲海會守縱禪師。有僧人問道：『藥山禪師的那一句，人人都明白，白雲禪師您今日的說法又是如何呢？』禪師回答說：『充滿堵塞了整個虛空。』僧人說：『誰知道今日裡，明月鎖住了舒城。』禪師說：『砍額頭去仰望扶桑（指太陽從東方升起）。』（又有僧人）問：『曹溪一滴水，普遍滋潤整個大千世界，白雲禪師您出山后如何利益眾生呢？』禪師說：『雲霧橫亙在洞口，歸巢的鳥兒迷失了方向。』僧人說：『指點迷津的道路又該如何呢？』禪師說：『鐵蛇橫在大道上，全身黑得像煙一樣。』禪師向大眾開示說：『指使四聖，號令六凡，統領三界作為大伽藍（寺廟），以十方虛空作為解脫的門戶。山河大地是古佛的心源，爐炭鑊湯乃是眾生覺悟的地方。在一粒微塵上，顯現恒河沙數諸佛的全身；在一尊佛的心中，顯現無邊眾生的世界。如果能夠這樣，就是心無所知，整個心就是佛，整個佛就是人，人與佛沒有差異，這才算是得道了。』『雖然是這樣，不落入化門的那一句，又該怎麼說呢？』（禪師）沉默良久，說：『九年吃菜粥，這件事很少有人知道。』

廬山羅漢院系南禪師，是汀洲張氏的兒子。（禪師）上堂說法：『禪也不禪，道也不道，三寸舌頭胡亂掃。昨夜太陽輪…』

【English Translation】 A Zen master, from the lineage of Yunmen, the first speaker does not know the last phrase, and the last speaker does not know the first phrase. I, as a monk, am now about to give the last teaching, but I will expound the very first truth for the Great Empress Dowager. Do you understand? The spiritual source is clear and still, all things and I are thus; the Buddha-nature is sincere, saints and mortals are of the same essence. Pervading the ages, clarifying the ten directions of space, originally there is no coming or going, how could there be birth and death? Today, humans and gods interact, and the hidden and manifest universally descend. The imperial wind gently blows, bringing a harmonious spring; the emperor's grace is slowly bestowed, nurturing the growth of all things. The ruler of ten thousand chariots is ascending the hall of Emperor Shun, and the beings of the six desire realms together admire the world of Emperor Yao. Establishing this Dharma assembly for the Great Empress Dowager, pointing out the mind of the ancient Buddha, and opening the eye of the true Dharma. If one can realize this here, red pavilions and jade palaces repeatedly manifest the pure Dharma body, golden palaces and jade ponds everywhere reveal the original face. Only Buddhas and Buddhas can jointly realize and jointly know. Respectfully wish you well.

Zen Master Shou Zong of Baiyun Haihui Temple in Shuzhou. A monk asked: 'Everyone understands the phrase of Zen Master Yaoshan, what is Zen Master Baiyun's teaching today?' The master replied: 'It fills and blocks the entire void.' The monk said: 'Who knows that today, the bright moon locks Shucheng.' The master said: 'Chop your forehead and look at Fusang (referring to the sun rising from the east).' (Another monk) asked: 'A drop of water from Caoxi universally nourishes the entire great thousand world, how does Zen Master Baiyun benefit sentient beings after leaving the mountain?' The master said: 'Clouds lie across the entrance of the cave, and the birds returning to their nests are lost.' The monk said: 'How should the path of guidance be?' The master said: 'An iron snake lies across the great road, its whole body as black as smoke.' The master instructed the assembly, saying: 'Directing the Four Sages, commanding the Six Realms, governing the Three Realms as a great Sangharama (monastery), taking the ten directions of space as the gate of liberation. Mountains, rivers, and the great earth are the source of the ancient Buddha's mind, and the furnace of charcoal and boiling soup is the place of enlightenment for sentient beings. On a single mote of dust, the entire body of countless Buddhas is manifested; in the heart of a single Buddha, the world of boundless sentient beings is manifested. If one can be like this, then the mind is without knowledge, the whole mind is the Buddha, the whole Buddha is the person, and there is no difference between person and Buddha, only then is it considered to have attained the Way.' 'Although it is like this, how should the phrase that does not fall into the gate of transformation be spoken?' (The master) was silent for a long time, and said: 'Eating vegetable porridge for nine years, few people know about this.'

Zen Master Xi Nan of Luohan Temple on Mount Lu, was the son of the Zhang family of Tingzhou. (The master) ascended the hall and gave a Dharma talk: 'Zen is not Zen, the Way is not the Way, the three-inch tongue sweeps wildly. Last night, the sun wheel...'

飄桂花。今朝月窟生芝草。阿呵呵。萬兩黃金無處討。一句絕思量諸法不相到。師臨示寂升座告眾曰。羅漢今日倒騎鐵馬逆上須彌。踏破虛空不留朕跡。乃歸方丈跏趺而逝。

泉州南峰永程禪師示眾。始自雞峰續焰少室流芳。大布慈雲宏開慧日。教分三藏直指一心。或全提而棒喝齊施。或蹤奪而賓主互設。或金剛按劍。或獅子翻身。或照用雷奔。或機鋒電掣。無非剪除邪妄開廓玄微。直下明宗到真實地。諸仁者。到此方許一線道與爾商量。茍或未然。儘是依師作解無有是處。

臺州寶相元禪師。僧問。一切諸佛及諸佛阿耨多羅三藐三菩提皆從此經出。如何是此經。師曰。長時誦不停非義亦非聲。曰如何受持。師曰。若欲受持者應須用眼聽。

信州永豐慧日庵主。本郡丘氏子。丱歲出家。于明心寺得度。自機契云居熟游湘漢。暨歸永豐或處巖谷或居𢌅市。令鄉民稱丘師伯。凡有所問以莫曉答之。忽語邑人曰。吾明日行腳去。汝等可來相送。於是贐路者畢集。師笑不已。眾問其故。即書偈曰。丘師伯莫曉。寂寂明皎皎。日午打三更。誰人打得了。投筆而逝。

亳州白藻清儼禪師。信州人。僧問。楊廣失橐馳到處無人見。未審是甚麼人得見。師以拂子約曰。退後退後妨他別人所問。曰畢竟落在甚麼

處。師曰。可殺不識好惡便打。

潭州慈雲彥隆禪師。上堂舉玄沙示眾曰。盡大地都來是一顆明珠。時有僧問。既是一顆明珠。學人為什麼不識。沙曰。全體是珠更教誰識。曰雖然全體是爭奈學人不識。沙曰。問取爾眼。師曰。諸禪德。這個公案喚作嚼飯餵小兒。把手更與杖。還會么。若未會須是扣己而參。直要真實不得信口掠虛徒自虛生浪死。

郢州子陵山自瑜禪師。僧問。如何是古佛心。師曰。赤腳䟕泥冷似冰。曰未審意旨如何。師曰。休要拖泥帶水。問泗洲大聖為甚麼楊州出現。師曰。業在其中。曰意旨如何。師曰。降尊就卑。曰謝和尚答話。師曰。賊是小人智過君子。

隆興府東山景福省悅禪師上堂。十二時中跛跛挈挈。且與么過。大眾利害在甚麼處。良久曰。聽諸方斷看。擊禪床下座。

報本慧元禪師法嗣

蘇州承天永安傳燈元正禪師。鄆州平陰縣人姓鄭氏。受業本州太平興國寺。禮藏智為師參諸方。晚到蘇州萬壽寺。時元禪師居焉。因令師看庭前柏樹因緣。發明心地有偈曰。趙州柏樹子。去處勿人知。拋卻甜桃樹。尋山摘醋梨。元印可。舉令住此寺。僧問。承師再集人天會。愿示西來掣電機。師曰。煙雲霧鎖。僧云。還有西來意也無。師曰。空生懊惱。僧云。臨濟宗風一

【現代漢語翻譯】現代漢語譯本：處。師傅說：『可以殺了，因為不識好壞便打人。』

潭州慈雲彥隆禪師。上堂時舉玄沙的話來開示大眾說：『整個大地都可看作一顆明珠。』當時有僧人問：『既然是一顆明珠，學人為什麼不認識？』玄沙說：『全體都是珠，還教誰來認識？』僧人說：『雖然全體是珠，無奈學人就是不認識。』玄沙說：『去問你的眼睛。』禪師說：『各位禪德，這個公案就像嚼飯餵小孩，拉著手還要給根枴杖。』你們會了嗎？如果沒會，必須反省自身來參悟，一定要真實，不可信口胡說，徒然虛生浪死。

郢州子陵山自瑜禪師。僧人問：『如何是古佛心？』禪師說：『赤腳踩泥，冷得像冰。』僧人說：『不知是什麼意思？』禪師說：『不要拖泥帶水。』問：『泗洲大聖（指僧伽，佛教羅漢）為什麼在揚州出現？』禪師說：『業力在其中。』僧人說：『是什麼意思？』禪師說：『降尊就卑。』僧人說：『謝謝和尚回答。』禪師說：『賊是小人的智慧勝過君子。』

隆興府東山景福省悅禪師上堂。十二時中跛跛挈挈，就這樣過。大眾，厲害之處在哪裡？』良久說：『聽各方判斷。』擊禪床下座。

報本慧元禪師法嗣

蘇州承天永安傳燈元正禪師。是鄆州平陰縣人，姓鄭。在本地太平興國寺出家，拜藏智為師，參訪各處。晚年到蘇州萬壽寺，當時元禪師住在那兒。元禪師讓他看庭前柏樹的因緣，元正禪師因此發明心地，有偈語說：『趙州柏樹子，去處無人知。拋卻甜桃樹，尋山摘醋梨。』元禪師認可了他的見解，讓他住持這座寺廟。僧人問：『承蒙禪師再次聚集人天大眾，愿指示西來祖師的迅猛機鋒。』禪師說：『煙雲霧鎖。』僧人說：『還有西來祖師的真意嗎？』禪師說：『空生（指須菩提，佛陀弟子）懊惱。』僧人說：『臨濟宗風一……』

【English Translation】 English version: The master said, 'He can be killed, for striking people without distinguishing good from bad.'

Chan Master Ciyun Yanlong of Tanzhou ascended the hall and cited Xuansha's instruction to the assembly, saying, 'The entire great earth is just one bright pearl.' At that time, a monk asked, 'Since it is one bright pearl, why doesn't the student recognize it?' Xuansha said, 'The whole thing is a pearl, who else needs to recognize it?' The monk said, 'Although the whole thing is a pearl, the student unfortunately doesn't recognize it.' Xuansha said, 'Ask your eyes.' The master said, 'Esteemed Chan practitioners, this koan is like chewing food to feed a baby, holding their hand and giving them a cane. Do you understand? If you don't understand, you must examine yourselves and participate with sincerity, not just speak carelessly and falsely, merely wasting your life in vain.'

Chan Master Ziyu of Ziling Mountain in Yingzhou. A monk asked, 'What is the mind of the ancient Buddha?' The master said, 'Barefoot treading in mud, cold as ice.' The monk said, 'What is the meaning of this?' The master said, 'Don't be mired in mud and water.' Asked, 'Why did the Great Sage of Sizhou (referring to Sangha, an Arhat of Buddhism) appear in Yangzhou?' The master said, 'Karma is within it.' The monk said, 'What is the meaning of this?' The master said, 'Condescending from the noble to the humble.' The monk said, 'Thank you, Venerable, for your answer.' The master said, 'A thief's cleverness surpasses that of a gentleman.'

Chan Master Sheng Yue of Jingfu Temple on Dongshan Mountain in Longxing Prefecture ascended the hall. 'Limping and hobbling through the twelve periods of the day, just passing the time like this. Everyone, where is the benefit and harm in this?' After a long pause, he said, 'Listen to the judgments of all directions.' He struck the Chan platform and descended from his seat.

Dharma Descendant of Chan Master Huiyuan of Baoben Temple

Chan Master Yuanzheng of Yong'an Chuandeng Temple in Chengtian, Suzhou, was a native of Pingyin County, Yunzhou, with the surname Zheng. He received ordination at Taiping Xingguo Temple in his hometown, taking Zangzhi as his teacher and visiting various places. Later, he arrived at Wanshou Temple in Suzhou, where Chan Master Yuan was residing. Chan Master Yuan instructed him to contemplate the karmic connection of the cypress tree in front of the courtyard. Yuanzheng thereby awakened to his mind-ground and composed a verse saying, 'The cypress tree of Zhaozhou, its whereabouts are unknown. Abandoning the sweet peach tree, seeking sour pears in the mountains.' Yuan approved of his understanding and appointed him to reside at this temple. A monk asked, 'Receiving the Master's reassembling of the assembly of humans and devas, I wish to see the lightning-like dynamism of the ancestral teachers coming from the West.' The master said, 'Smoke, clouds, and mist are locked.' The monk said, 'Is there still the meaning of the ancestral teachers coming from the West?' The master said, 'Subhuti (a disciple of the Buddha) is vexed.' The monk said, 'The Linji school's style is one...'

時獨秀。師曰。不可有兩個也。僧云。是處是慈氏無門無善財。師曰。都來七八歲遊遍百餘城。問桃花楊柳共談真。如何是共談真。師曰。嶺上梅華白溪邊柳眼青。僧云。未審是什麼人境界。師曰。非汝境界。問實際理地不受一塵。佛事門中不捨一法。如何是一法。師拈拄杖一擊。僧云。一衲橫披高坐上。爐煙起處太分明。師曰。不是這一法。僧云。賣金須遇買金人。師曰。這個是鍮石。乃曰。天人群生類皆承此恩力。大眾有一人道。我不承佛恩力。不居三界不屬五行。祖師不敢定當。先佛不敢安名。爾且道。是個什麼人。良久曰。倚石巖前燒鐵缽。就松枝上掛銅瓶。又上堂僧問。安撫旌麾得得臨。請師為鼓勿絃琴。師。曰。啰啰哩。僧云。這般格調須遇知音。師曰。曲終人不見。江上數峰青。僧云。江月照時琴影現。松風吹處語聲清。師曰。一夜寒溪雪到明。梅花漏泄春訊息。僧云。木人聞作舞。石女聽高歌。師曰。且道是何曲調。僧云。伯牙若在恥見永安。師曰。得遇知音。僧云。只如盡乾坤大地是一面琴。和尚如何下手。師曰。拍拍是令。僧云。而今臺旆光臨。還許露個訊息也無。師曰。許。僧云。莫言只有庭前柏。又得甘棠壯祖宗。師曰。千里同風。乃曰。若於棒下論其得失。德山是明教底罪人。更去喝里分

【現代漢語翻譯】現代漢語譯本時有僧人獨秀髮問。師父說：『不可有兩個。』僧人說：『到處都是慈氏（Maitreya，彌勒菩薩）的境界，沒有門檻，善財童子（Sudhana）也無從拜訪。』師父說：『都說七八歲的孩童遊遍百餘座城池。』問：『桃花楊柳共同談論真理，如何是共同談論真理？』師父說：『嶺上的梅花潔白，溪邊的柳枝嫩綠。』僧人說：『不知這是什麼人的境界？』師父說：『不是你的境界。』問：『實際理地不接受一絲塵埃，佛事門中不捨棄一法，如何是這一法？』師父拿起拄杖敲了一下。僧人說：『身披袈裟高坐檯上，香爐升起的地方非常明顯。』師父說：『不是這一法。』僧人說：『賣金子需要遇到買金子的人。』師父說：『這個是黃銅。』於是說：『天人、眾生都承受此恩德力量。』大眾中有一人說：『我不承受佛的恩德力量，不居住在三界之內，不屬於五行之中，祖師不敢妄下定論，過去的佛也不敢安立名稱。』你們說說，這是什麼人？良久，師父說：『倚靠在石巖前燒鐵缽，在松樹枝上掛著銅瓶。』又上堂，有僧人問：『安撫使旌旗招展，威風凜凜地到來，請師父為我們彈奏一曲無絃琴。』師父說：『啰啰哩。』僧人說：『這樣的格調需要遇到知音。』師父說：『曲終人不見，江上幾座山峰青翠。』僧人說：『江月照耀時，琴的影子顯現，松風吹拂處，說話的聲音清晰。』師父說：『一夜寒溪，雪下到天明，梅花透露出春天的訊息。』僧人說：『木頭人聽了都跳舞，石頭女聽了都高聲歌唱。』師父說：『你們說說這是什麼曲調？』僧人說：『伯牙如果還在世，會羞於見到永安的琴聲。』師父說：『難得遇到知音。』僧人說：『如果整個乾坤大地是一面琴，和尚您如何下手彈奏？』師父說：『拍拍都是法度。』僧人說：『如今您臺駕光臨，還允許透露一些訊息嗎？』師父說：『允許。』僧人說：『不要說只有庭前的柏樹，還有甘棠樹來壯大祖宗。』師父說：『千里同風。』於是說：『如果在棒下爭論得失，德山（Deshan，宣鑒禪師）就是明目張膽地教人犯罪。』更要去棒喝里分辨。』

【English Translation】 English version At that time, the monk Duxiu asked. The master said, 'There cannot be two.' The monk said, 'Everywhere is the realm of Maitreya (慈氏, the future Buddha), there is no gate, and Sudhana (善財童子, a youth who sought enlightenment) cannot visit.' The master said, 'They all say that a child of seven or eight years old has traveled through hundreds of cities.' Asked, 'Peach blossoms and willows together discuss the truth, how is it to discuss the truth together?' The master said, 'The plum blossoms on the ridge are white, and the willow eyes by the stream are green.' The monk said, 'I don't know whose realm this is?' The master said, 'It is not your realm.' Asked, 'The actual ground of principle does not receive a speck of dust, and in the gate of Buddhist affairs, not a single dharma is abandoned. What is this one dharma?' The master picked up his staff and struck it once. The monk said, 'Wearing a robe and sitting high on the platform, the place where the incense burner rises is very clear.' The master said, 'It is not this one dharma.' The monk said, 'Selling gold must meet a gold buyer.' The master said, 'This is brass.' Then he said, 'Gods, humans, and all living beings all receive this grace and power.' One person in the crowd said, 'I do not receive the Buddha's grace and power, I do not live within the Three Realms, and I do not belong to the Five Elements. The patriarchs dare not make a definitive conclusion, and the past Buddhas dare not establish a name.' You all say, what kind of person is this? After a long while, the master said, 'Leaning against the rocky cliff and burning an iron bowl, hanging a copper bottle on the pine branch.' Again, ascending the hall, a monk asked, 'The Pacification Commissioner's banners flutter, arriving with great dignity, please, Master, play a piece of stringless zither for us.' The master said, 'Luo Luo Li.' The monk said, 'This kind of style needs to meet a connoisseur.' The master said, 'When the song ends, the person is not seen, and several peaks are green on the river.' The monk said, 'When the river moon shines, the shadow of the zither appears, and where the pine wind blows, the sound of speech is clear.' The master said, 'One night of cold stream, snow fell until dawn, and the plum blossoms revealed the news of spring.' The monk said, 'Wooden people dance when they hear it, and stone women sing loudly when they hear it.' The master said, 'You all say, what kind of tune is this?' The monk said, 'If Boya (伯牙, a famous zither player) were still alive, he would be ashamed to see the sound of Yong'an's zither.' The master said, 'It is rare to meet a connoisseur.' The monk said, 'If the entire universe is a zither, how does the monk begin to play?' The master said, 'Every beat is a decree.' The monk said, 'Now that your esteemed presence has arrived, are you allowed to reveal some news?' The master said, 'Allowed.' The monk said, 'Don't say there are only cypress trees in front of the courtyard, there are also sweet pear trees to strengthen the ancestors.' The master said, 'A thousand miles share the same wind.' Then he said, 'If you argue about gains and losses under the stick, Deshan (德山, a Chan master) is blatantly teaching people to commit crimes.' Even more so, one must distinguish between shouts and blows.'

其賓主。臨濟是法門中魔主。永安恁么說話。若無明眼人證據。盡大地墮坑落塹。大眾且道。那個是明眼人。行如升斗坐如蹲龍。詩正有周南召南。論道乃莊子老子。恁么說話也未是明眼人。還識明眼人么。永安與諸人指出。良久曰。巨鱉莫負三山去。留取蓬萊頂上眠。

甘露颙禪師法嗣

揚州光孝元禪師。僧問。如何是和尚家風。師曰。七顛八倒。曰忽遇客來如何祇待。師曰。生鐵蒺藜劈口𡎺。

育王振禪師法嗣

明州岳林真禪師上堂。古人道。初秋夏末合有責情三十棒。岳林則不然。靈山會上世尊拈花迦葉微笑。正當恁么時好與三十棒何故如此。太平時節強起干戈。教人吹大法螺擊大法鼓。舉步則金蓮[跳-兆+(戀-心+火)]蹀。端居則寶座巍峨。梵王引之於前。香華繚繞。帝釋隨之於后。龍象駢羅。至令後代兒孫遞相倣傚。三三兩兩。皆言出格風標。劫劫波波。未肯歸家穩座。鼓唇搖舌。宛如鐘磬笙竿。奮臂點胸。何啻稻麻竹葦。更逞遊山玩水撥草瞻風。人前說得石點頭。天上飛來花撲地。也好與三十棒。且道坐夏。賞勢如何酬獎。良久曰。萬寶功成何厚薄。千鈞價重自低昂。

招提湛禪師法嗣

秀州華亭觀音和尚。僧問。如何是佛。師曰。半夜烏龜火里行。曰意作

【現代漢語翻譯】現代漢語譯本：他的賓與主分別是誰？臨濟（Linji，禪宗大師）是佛法門中的魔王。永安（Yongan，禪師名號）這樣說話，如果沒有明眼人來證明，整個大地都會墮入坑中。各位，你們說，誰是明眼人？行走時如量米的鬥，坐著時如盤踞的龍。談詩正如《周南》《召南》（《詩經》中的篇章），論道則如莊子、老子。這樣說話也還不是明眼人。你們認識明眼人嗎？永安為各位指出來。停頓片刻說：『巨鱉不要揹負三山離去，留下在蓬萊仙島的頂上安眠。』

甘露颙（Ganlu Yong）禪師的法嗣

揚州光孝元（Yangzhou Guangxiao Yuan）禪師。有僧人問：『什麼是和尚的家風？』禪師說：『七顛八倒。』僧人說：『如果忽然有客人來，如何招待？』禪師說：『用生鐵蒺藜堵住他的嘴。』

育王振（Yu Wang Zhen）禪師的法嗣

明州岳林真（Mingzhou Yuelin Zhen）禪師上堂說法：『古人說，初秋夏末應該責罰三十棒。岳林則不這樣認為。靈山會上，世尊（Shizun，釋迦牟尼佛的尊稱）拈花，迦葉（Jiaye，釋迦牟尼佛的十大弟子之一）微笑。正當這個時候，也應該打三十棒。』為什麼這樣說呢？太平時節，卻要強行挑起戰爭。教人吹大法螺，擊大法鼓。舉步則金蓮跳躍，端坐則寶座巍峨。梵王（Fanwang，佛教護法神）在前面引導，香花繚繞；帝釋（Dishi，佛教護法神）在後面跟隨，龍象成群。以至於後代子孫互相效仿，三三兩兩，都說自己是出格的風範。生生世世，都不肯回家安穩地坐著。鼓動嘴唇，搖動舌頭，宛如鐘磬笙竿；揮舞手臂，拍打胸膛，簡直像稻麻竹葦。還逞能遊山玩水，撥草瞻風，在人前說得石頭都點頭，天上飛來花朵撲地。也應該打三十棒。那麼坐夏（zuoxia，僧人在夏季三個月內安居修行）的賞賜，又該如何酬謝呢？』停頓片刻說：『萬寶功成，何分厚薄？千鈞價重，自然低昂。』

招提湛（Zhaoti Zhan）禪師的法嗣

秀州華亭觀音（Xiuzhou Huating Guanyin）和尚。有僧人問：『什麼是佛？』禪師說：『半夜烏龜在火里行走。』僧人說：『這是什麼意思？』

【English Translation】 English version: Who are its guest and host? Linji (a Chan master) is the demon king in the Dharma gate. Yongan (a Chan master's name) speaks like this; if there is no one with clear eyes to attest to it, the entire earth will fall into pits. Everyone, tell me, who is the person with clear eyes? Walking like a measuring container, sitting like a crouching dragon. Speaking of poetry, it's like the 'Zhou Nan' and 'Shao Nan' (chapters in the Book of Poetry); discussing the Dao, it's like Zhuangzi and Laozi. Speaking like this is still not a person with clear eyes. Do you recognize a person with clear eyes? Yongan points it out for everyone. After a moment of silence, he says: 'The giant turtle should not carry the three mountains away; leave it to sleep on the top of Penglai Island.'

Disciple of Chan Master Ganlu Yong

Chan Master Yuan of Guangxiao Temple in Yangzhou. A monk asked: 'What is the family style of the abbot?' The master said: 'Upside down and in disarray.' The monk said: 'If a guest suddenly arrives, how should he be treated?' The master said: 'Stuff his mouth with iron caltrops.'

Disciple of Chan Master Zhen of Yu Wang Temple

Chan Master Zhen of Yuelin Temple in Mingzhou gave a Dharma talk: 'The ancients said that at the end of summer and the beginning of autumn, there should be thirty blows of the staff for punishment. Yuelin doesn't think so. At the assembly on Vulture Peak, the World-Honored One (Shizun, a respectful title for Shakyamuni Buddha) held up a flower, and Kashyapa (Jiaye, one of Shakyamuni Buddha's ten major disciples) smiled. At just that moment, it would be good to give thirty blows of the staff.' Why is that? In times of peace, they forcibly start wars. They teach people to blow the great conch shell and beat the great Dharma drum. Taking a step, golden lotuses leap; sitting upright, the precious seat is majestic. Brahma (Fanwang, a Buddhist protector deity) leads in front, with incense and flowers swirling around; Indra (Dishi, a Buddhist protector deity) follows behind, with dragons and elephants lined up. So that later generations imitate each other, in twos and threes, all saying they have an unconventional style. Kalpa after kalpa, they are unwilling to go home and sit peacefully. Moving their lips and wagging their tongues, like bells, chimes, reed pipes; waving their arms and pounding their chests, like rice, hemp, and bamboo reeds. They also show off by traveling mountains and rivers, parting the grass and gazing at the wind, speaking in front of people so that even stones nod their heads, and flowers fly from the sky and fall to the ground. It would be good to give thirty blows of the staff. Then, how should the rewards for sitting in summer (zuoxia, monastic retreat during the three months of summer) be rewarded?' After a moment of silence, he said: 'When myriad treasures are completed, what difference is there between thick and thin? When a thousand pounds are valuable, they naturally rise and fall.'

Disciple of Chan Master Zhan of Zhaoti Temple

Monk Guanyin of Huating in Xiuzhou. A monk asked: 'What is Buddha?' The master said: 'A turtle walking in fire in the middle of the night.' The monk said: 'What does that mean?'

么生。師曰。虛空無背面。僧禮拜。師便打。

玄沙文禪師法嗣

福州廣慧達杲禪師上堂。佛為無心悟。心因有佛迷。佛心清凈處。云外野猿啼。

保寧璣禪師法嗣

慶元府育王無竭凈曇禪師。嘉禾人也。晚歸錢塘之法慧。一日上堂。本自深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人。紹興丙寅夏辭朝貴歸付院事。四眾擁視。揮扇久之書偈曰。這漢從來沒縫罅。五十六年成話霸。今朝死去見閻王。劍樹刀山得人怕。遂打一圓相曰。嗄。一任諸方鉆龜打瓦。收足而化。火后舍利如霰。門人持骨歸阿育王山建塔。

臺州真如戒香禪師。興化林氏子。上堂。孟冬改旦曉天寒。葉落歸根露遠山。不是見聞生滅法。當頭莫作見聞看。

華光恭禪師法嗣

郴州萬壽念禪師。僧問。龍華勝會肇啟茲晨。未審彌勒世尊現居何處。師曰。豬肉案頭。曰既是彌勒世尊。為甚麼卻在豬肉案頭。師曰。不是弄潮人休入洪波里。曰畢竟事又且如何。師曰。番人不繫腰。歲旦上堂。往復無際動靜一源。含有德以還空。越無私而迥出。昔日日。今日日。照無兩明。昔日風。今日風。鼓無兩動。昔日雨。今日雨。澤無兩潤。于其中間覓去來相而不可得。何故自他心起。起處無蹤。自我心

【現代漢語翻譯】現代漢語譯本僧：什麼是道？（么生）師：虛空沒有正面和背面。（師曰。虛空無背面）僧人禮拜，禪師便打了他。（僧禮拜。師便打）

玄沙文禪師的法嗣

福州廣慧達杲禪師上堂說法：佛是因為無心而悟道，心因為有佛而迷惑。佛心的清凈之處，如同云外的野猴啼叫。（福州廣慧達杲禪師上堂。佛為無心悟。心因有佛迷。佛心清凈處。云外野猿啼）

保寧璣禪師的法嗣

慶元府育王無竭凈曇禪師，嘉禾人。晚年回到錢塘的法慧。一日上堂說法：我本來在深山裡躺臥于白雲之間，偶然來到這裡寄託閑身。不要來問我禪和道，我只是個吃飯拉屎的人。（慶元府育王無竭凈曇禪師。嘉禾人也。晚歸錢塘之法慧。一日上堂。本自深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人）紹興丙寅年夏天，他向朝廷貴族告辭，回來交付寺院事務。四眾弟子擁擠著觀看。他揮動扇子很久，寫下偈語說：這個老漢從來沒有縫隙，五十六年來成了話霸。今天死去要見閻王，劍樹刀山也得怕我。（紹興丙寅夏辭朝貴歸付院事。四眾擁視。揮扇久之書偈曰。這漢從來沒縫罅。五十六年成話霸。今朝死去見閻王。劍樹刀山得人怕）於是打了一個圓相，說：嗄！任憑你們各方鉆龜打瓦。（遂打一圓相曰。嗄。一任諸方鉆龜打瓦）然後收足圓寂。火化后舍利如雨點般。門人拿著他的骨灰回到阿育王山建塔。（收足而化。火后舍利如霰。門人持骨歸阿育王山建塔）

臺州真如戒香禪師，興化林氏之子。上堂說法：孟冬時節，天亮時分，天氣寒冷。樹葉飄落歸根，露水顯現在遠山。這不是見聞生滅之法，不要把當下的東西當作見聞來看。（臺州真如戒香禪師。興化林氏子。上堂。孟冬改旦曉天寒。葉落歸根露遠山。不是見聞生滅法。當頭莫作見聞看）

華光恭禪師的法嗣

郴州萬壽念禪師。僧人問：龍華勝會今天早上開啟，不知道彌勒世尊現在在哪裡？（郴州萬壽念禪師。僧問。龍華勝會肇啟茲晨。未審彌勒世尊現居何處）禪師說：在豬肉案頭上。（師曰。豬肉案頭）僧人說：既然是彌勒世尊，為什麼卻在豬肉案頭上？（曰既是彌勒世尊。為甚麼卻在豬肉案頭）禪師說：不是弄潮的人不要進入大浪中。（師曰。不是弄潮人休入洪波里）僧人說：究竟是怎麼回事呢？（曰畢竟事又且如何）禪師說：番人不繫腰帶。（師曰。番人不繫腰）歲旦上堂說法：往復沒有邊際，動靜本是一個源頭。含有德卻又歸於空，超越無私而迥然突出。昔日的太陽，今日的太陽，照耀沒有兩樣光明。昔日的風，今日的風，吹動沒有兩樣動靜。昔日的雨，今日的雨，滋潤沒有兩樣潤澤。在其中間尋找來去之相而不可得。為什麼呢？因為自他之心生起，生起之處沒有軌跡。（歲旦上堂。往復無際動靜一源。含有德以還空。越無私而迥出。昔日日。今日日。照無兩明。昔日風。今日風。鼓無兩動。昔日雨。今日雨。澤無兩潤。于其中間覓去來相而不可得。何故自他心起。起處無蹤。自我心）

【English Translation】 English version Monk: What is it? (么生) Master: Emptiness has no front or back. (師曰。虛空無背面) The monk prostrated. The Master then struck him. (僧禮拜。師便打)

Dharma Heir of Zen Master Xuansha Wenyi

Zen Master Dagaoguanghui of Fuzhou ascended the hall: The Buddha awakened through no-mind; the mind is deluded because of the Buddha. The pure place of the Buddha-mind is like the cry of a wild ape beyond the clouds. (福州廣慧達杲禪師上堂。佛為無心悟。心因有佛迷。佛心清凈處。云外野猿啼)

Dharma Heir of Zen Master Baoning Ji

Zen Master Wujie Jingtan of Yuwang Monastery in Qingyuan Prefecture was a native of Jiahe. In his later years, he returned to Fahui in Qiantang. One day, he ascended the hall and said: 'Originally, I lay in the deep mountains among white clouds, casually coming here to lodge my idle body. Don't come asking me about Zen and the Tao; I am just a person who eats and shits.' (慶元府育王無竭凈曇禪師。嘉禾人也。晚歸錢塘之法慧。一日上堂。本自深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人) In the summer of the Bingyin year of Shaoxing, he bid farewell to the noblemen of the court and returned to hand over the affairs of the monastery. The four assemblies crowded around to watch. He waved his fan for a long time and wrote a verse saying: 'This old man has never had any gaps; for fifty-six years, he has been a master of words. Today, dying to meet King Yama, the sword trees and knife mountains will fear him.' (紹興丙寅夏辭朝貴歸付院事。四眾擁視。揮扇久之書偈曰。這漢從來沒縫罅。五十六年成話霸。今朝死去見閻王。劍樹刀山得人怕) Then he drew a circle and said: 'Ah! Let all directions drill turtles and strike tiles.' (遂打一圓相曰。嗄。一任諸方鉆龜打瓦) Then he gathered his feet and passed away. After cremation, his relics were like scattered hail. His disciples took his bones back to Mount Ayu Wang to build a pagoda. (收足而化。火后舍利如霰。門人持骨歸阿育王山建塔)

Zen Master Jiexing of Zhenru Monastery in Taizhou was a son of the Lin family of Xinghua. Ascending the hall, he said: 'In the early morning of the first month of winter, the weather is cold. Leaves fall and return to their roots, dew appears on the distant mountains. This is not the Dharma of arising and ceasing through seeing and hearing; do not regard what is before you as seeing and hearing.' (臺州真如戒香禪師。興化林氏子。上堂。孟冬改旦曉天寒。葉落歸根露遠山。不是見聞生滅法。當頭莫作見聞看)

Dharma Heir of Zen Master Huaguang Gong

Zen Master Nian of Wanshou Monastery in Chenzhou. A monk asked: 'The Dragon Flower Assembly opens this morning; where is Maitreya (彌勒) Buddha now?' The Master said: 'On the butcher's block.' The monk said: 'Since it is Maitreya Buddha, why is he on the butcher's block?' The Master said: 'Those who are not skilled in the tides should not enter the great waves.' The monk said: 'What is the ultimate matter then?' The Master said: 'The barbarian does not wear a belt.' Ascending the hall on New Year's Day, he said: 'Going back and forth without limit, movement and stillness are from one source. Containing virtue, it returns to emptiness, surpassing selfishness and standing out distinctly. The sun of yesterday, the sun of today, shines with no two kinds of brightness. The wind of yesterday, the wind of today, blows with no two kinds of movement. The rain of yesterday, the rain of today, moistens with no two kinds of moisture. Seeking the appearance of coming and going within it is unattainable. Why? Because the mind of self and other arises, and there is no trace where it arises.'

忘。忘無滅跡。大眾若向這裡會去。與天地而同根。共萬物為一體。若也未明。山僧為爾重重頌出。元正一。古佛家風從此出。不勞向上用工夫。歷劫何曾異今日。元正二。寂寥冷淡無滋味。趙州相喚喫茶來。剔起眉毛須瞥地。元正三。上來稽首各和南。若問香山山裡事。靈源一派碧如藍。遂喝一喝下座。

大溈懷秀禪師法嗣

潭州大溈祖瑃禪師。福州吳氏子。僧問。如何是溈山家風。師曰。竹有上下節。松無今古青。曰未審其中飲啖何物。師曰。饑餐相公玉粒飯。渴點神運倉前茶。上堂。道無定亂法離見知。言句相投都無定義。自古龍門無宿客。至今鳥道絕行蹤。欲會個中端的意。火里蝍蟟吞大蟲。咄。上堂。雨下階頭濕。晴干水不流。鳥巢滄海底。魚躍石山頭。眾中大有商量。前頭兩句是平實語。後頭兩句是格外談。若如是會。只見石磊磊。不見玉落落。若見玉落落。方知道寬寬。咦。

南嶽后洞方廣有達禪師。僧問。學人上來便請相見。師曰。袖裡金錘腦後看。僧云。破二作三又作么生。師曰。惜取眉毛。僧便喝。師曰。放過即不可。僧云瞎。師便打。上堂拈拄杖曰。諸禪德。展無礙手和云折取帶雪將來對眾拈出。瞻之不足玩之有餘。遂畫一畫曰。早晚散為霖。草木滋天下。又曰離四句。絕

百非。便恁么。息狂機。不恁么。轉狐疑。離此憑何旨。趙州東院西。還委悉么。頭戴天腳踏地。動用之中論不二。一字妙門著眼看。鎮州蘿蔔知滋味。喝一喝。

南嶽南臺允恭禪師。僧問。如何是佛。師曰。眼睛突出。問祖意教意是同是別。師曰。阿難合掌迦葉擎拳。乃曰。稀逢難遇正在此時。何謂也。釋迦已滅彌勒未生。舉起拂子曰。正當今日佛法盡在這個拂子上。放行把住。一切臨時。放行也風行草偃瓦礫生光。拾得寒山點頭拊掌。把住也水泄不通精金失色。德山臨濟飲氣吞聲。正當恁么時。放行即是把住即是。良久曰。后五日看。

南嶽福嚴文演禪師。僧問。如何是佛。師當面一唾。乃曰。當面一唾切忌蹉過。幽谷猿啼喬林鵲噪。鬧市紜紜相頭買帽。白日同歸不知幾個。又曰。日面佛月面佛。馬師一別經年。誰辨銅頭鐵額。百丈耳聾未為埋沒。臨濟吃棒莫言受屈。三聖瞎驢能始能卒。興化帳中拋撒將來。不是驪龍頷下之物。上根不動干戈。自然清風拂拂。中下恰恰用心。落在無生窠窟。又曰。野華飄盡古城根。漸漸蟬鳴湘水渡。霏霏梅雨灑高空。匝地薰風滿庭戶。三十三兮老古錐。像轉龍蟠曾顯露。才顯露成點污。謹白參玄人。光陰莫虛度。

南嶽福嚴慈感禪師法嗣

明州育王寶鑑

【現代漢語翻譯】百非（完全否定）。便恁么（就這樣）。息狂機（停止瘋狂的念頭）。不恁么（不這樣）。轉狐疑（反而更加疑惑）。離此憑何旨（離開這些，依據什麼宗旨）？趙州東院西（趙州禪師的東院和西院）。還委悉么（還明白嗎）？頭戴天腳踏地（頭頂著天，腳踩著地）。動用之中論不二（在一切活動中，體悟不二之理）。一字妙門著眼看（在『一』字妙門上著眼觀察）。鎮州蘿蔔知滋味（自然會知道鎮州蘿蔔的滋味）。喝一喝（喝一聲）！

南嶽南臺允恭禪師（Yun Gong，南嶽南臺的禪師）。僧問：如何是佛（什麼是佛）？師曰：眼睛突出（眼睛突出）。問：祖意教意是同是別（祖師的意旨和教義是相同還是不同）？師曰：阿難合掌迦葉擎拳（阿難合掌，迦葉舉拳）。乃曰：稀逢難遇正在此時（難得的相遇就在此時）。何謂也（這是什麼意思）？釋迦已滅彌勒未生（釋迦牟尼已經涅槃，彌勒佛尚未降生）。舉起拂子曰：正當今日佛法盡在這個拂子上（就在今天，佛法就在這個拂子上）。放行把住（放開和抓住）。一切臨時（一切都隨當下情況而定）。放行也風行草偃瓦礫生光（放開時，如風行草偃，瓦礫也生光）。拾得寒山點頭拊掌（拾得和寒山點頭拍掌）。把住也水泄不通精金失色（抓住時，水泄不通，精金也失去光澤）。德山臨濟飲氣吞聲（德山和臨濟也屏息靜默）。正當恁么時（正在這個時候）。放行即是把住即是（放開就是抓住，抓住就是放開）。良久曰：后五日看（過了一會兒說：五天後再看）。

南嶽福嚴文演禪師（Wen Yan，南嶽福嚴的禪師）。僧問：如何是佛（什麼是佛）？師當面一唾（禪師當面唾了一口）。乃曰：當面一唾切忌蹉過（當面唾了一口，切記不要錯過）。幽谷猿啼喬林鵲噪（幽深的山谷里猿猴啼叫，高大的樹林里喜鵲喧鬧）。鬧市紜紜相頭買帽（熱鬧的集市裡人來人往，有人在看人相，有人在買帽子）。白日同歸不知幾個（白天一起回去，不知道有幾個人）。又曰：日面佛月面佛（日面佛，月面佛）。馬師一別經年（自從馬祖道一禪師分別后已經多年）。誰辨銅頭鐵額（誰能分辨出銅頭鐵額）。百丈耳聾未為埋沒（百丈禪師耳聾並沒有被埋沒）。臨濟吃棒莫言受屈（臨濟禪師捱打不要說自己受了委屈）。三聖瞎驢能始能卒（三聖禪師像瞎驢一樣能始能終）。興化帳中拋撒將來（興化禪師在帳中拋撒出來）。不是驪龍頷下之物（不是驪龍下巴里的寶珠）。上根不動干戈（上根之人不動干戈）。自然清風拂拂（自然有清風拂拂）。中下恰恰用心（中下之人如果刻意用心）。落在無生窠窟（就會落入無生的窠臼）。又曰：野華飄盡古城根（野花飄落殆盡，只剩下古老的城墻根）。漸漸蟬鳴湘水渡（漸漸地，湘水渡口傳來蟬鳴）。霏霏梅雨灑高空（紛紛揚揚的梅雨灑向高空）。匝地薰風滿庭戶（四處都是溫暖的南風，庭院裡充滿了生機）。三十三兮老古錐（三十三祖老古錐）。像轉龍蟠曾顯露（像大象轉動，龍盤踞一樣曾經顯露）。才顯露成點污（一旦顯露就成了污點）。謹白參玄人（謹告參禪的人）。光陰莫虛度（光陰不要虛度）。

南嶽福嚴慈感禪師法嗣（南嶽福嚴慈感禪師的法嗣）

明州育王寶鑑（明州育王寺的寶鑑）

【English Translation】 Bai Fei (Complete negation). Bian ren me (Just like that). Xi kuang ji (Stop the mad thoughts). Bu ren me (Not like that). Zhuan hu yi (Instead, increase doubt). Li ci ping he zhi (Apart from these, what principle do you rely on)? Zhao Zhou Dong Yuan Xi (Zhao Zhou's East and West Courtyards). Hai wei xi me (Do you understand)? Tou dai tian jiao ta di (Head wearing the sky, feet stepping on the earth). Dong yong zhi zhong lun bu er (In all activities, discuss non-duality). Yi zi miao men zhuo yan kan (Focus on the 'one' character's wonderful gate). Zhen Zhou luo bo zhi zi wei (Naturally know the taste of Zhen Zhou radish). He yi he (Give a shout)!

Yun Gong, the Chan Master of Nantai in Nanyue. A monk asked: 'What is Buddha?' The Master said: 'Eyes protruding.' Asked: 'Are the Patriarch's intention and the teachings the same or different?' The Master said: 'Ananda joins his palms, and Kashyapa raises his fist.' Then he said: 'Rare encounter, difficult to meet, right at this moment. What does this mean? Shakyamuni has already passed away, and Maitreya has not yet been born.' Raising the whisk, he said: 'Right at this moment, the Buddha-dharma is entirely on this whisk. Letting go and holding on. Everything depends on the situation. Letting go, the wind blows and the grass bends, even tiles shine. Shide and Hanshan nod and clap their hands. Holding on, not a drop of water can leak, and pure gold loses its color. Deshan and Linji hold their breath and swallow their voices. Right at this moment, is it letting go or holding on? After a long while, he said: 'Look after five days.'

Wen Yan, the Chan Master of Fuyan in Nanyue. A monk asked: 'What is Buddha?' The Master spat directly in his face. Then he said: 'Spitting directly in the face, be careful not to miss it. In the secluded valley, monkeys cry; in the tall forest, magpies chatter. In the bustling market, people come and go, some looking at faces, some buying hats. Returning together in the daytime, who knows how many there are?' He also said: 'Sun-faced Buddha, moon-faced Buddha. It has been many years since parting with Master Ma. Who can distinguish the bronze head and iron forehead? Baizhang's deafness is not a burial. Linji taking a beating, don't say you've been wronged. Sansheng's blind donkey can start and finish. Xinghua scatters things from his tent. It's not the pearl under the jaw of the black dragon. Those with superior roots do not move a single weapon. Naturally, there is a gentle breeze. Those of middle and lower capacity, if they deliberately use their minds, will fall into the nest of non-birth.' He also said: 'Wild flowers have all fallen at the foot of the ancient city wall. Gradually, cicadas chirp at the Xiang River crossing. Fine plum rains sprinkle the high sky. Everywhere, warm southern winds fill the courtyard. Thirty-three, old ancient awl. The elephant turning and the dragon coiling have been revealed. Once revealed, it becomes a stain. Respectfully tell those who practice Chan, do not waste time.'

Successor of Chan Master Cigan of Fuyan in Nanyue

Bao Jian of Yuwang Temple in Mingzhou

法達禪師。僧問。此事惟己自知。為什麼眾生隨類得解。師曰。眼見耳聞。僧云。兵隨印轉。師曰。德山臨濟。問末後一句今日愿聞。師曰。昨日有人問我。直得杜口。僧云。為什麼如此。師曰。不于湘水投明月。且向天童看白雲。問無根樹子還解生苗也無。師曰。擬待答話又恐孤負阇黎。問作者相逢時如何。師曰。平出。僧云。學人有擬在。師便打。僧云。不伸三拜安得周旋。師曰。別處即得。師乃曰。一法雖彰萬善無。到頭何必用工夫。目前十字縱橫也。自是時人落半途。大眾作么生是究竟一句。設使潛神守智。猶是止宿草菴。假饒息念觀空。亦成守株待兔。虛生浪死。只為懷寶迷邦滯殼迷封。良由貪程太速。直得言語道斷心行處滅。于衲僧分上著什麼來由。假使心法雙亡兩頭截斷。亦是按牛頭吃草。爭似耳聞目睹口說心思。千山萬水目前分。南北東西路頭在。失之於旨魚魯刀刁。得之於心渾金璞玉。流出三教皆指一心。左右逢原萬物皆備。到這裡計什麼仁義禮智元亨利貞。說什麼菩提涅槃常樂我凈。直須拈放一邊。且看山僧執金剛寶劍把定要津。以文殊為先鋒。以普賢為殿後。觀音勢至掩耳偷鈴。彌勒釋迦吞聲飲氣。直得皇風蕩蕩。舜日明明。天下衲僧誰敢向鬼窟里作活計。還信得及么。良久曰。道泰不傳天子

【現代漢語翻譯】現代漢語譯本法達禪師（Fada Chanshi）。有僧人問道：『這件事只有自己才能明白，為什麼眾生會根據各自的類別而得到理解呢？』禪師說：『眼睛看見，耳朵聽見。』僧人說：『軍隊隨著印信而轉移。』禪師說：『德山（Deshan），臨濟（Linji）。』僧人問：『最後一句，今天希望能聽到。』禪師說：『昨天有人問我，我直接閉口不言。』僧人說：『為什麼這樣呢？』禪師說：『不在湘水（Xiangshui）中撈取明月，姑且到天童（Tiantong）去看白雲。』有人問：『沒有根的樹子還能生出苗嗎？』禪師說：『想要回答你，又恐怕辜負了你。』有人問：『作者相逢時會怎麼樣？』禪師說：『平淡地出來。』僧人說：『學人有所打算。』禪師就打了他。僧人說：『不伸三個拜，怎麼能周旋呢？』禪師說：『別的地方可以。』禪師於是說：『一法雖然彰顯，萬善卻不存在。到頭來何必用什麼功夫呢？目前十字路口縱橫交錯，只是世人自己落在了半途。』大眾，怎麼做才是究竟的一句呢？即使潛藏精神，守護智慧，也還是寄宿在草菴里。假如停止念頭，觀照空性，也成了守株待兔。虛度一生，白白死去，只因爲懷抱著寶物卻在異國迷失方向，被外殼和封條所迷惑。實在是因為貪圖路程太快。直接達到言語斷絕，心行滅盡的地步，在衲僧（naseng，指僧人）的份上又有什麼來由呢？即使心法雙亡，兩頭截斷，也是按著牛頭讓它吃草。怎麼比得上用耳朵聽，用眼睛看，用口說，用心思呢？千山萬水就在眼前，南北東西道路就在腳下。失去要旨，就會像魚魯刀刁一樣混淆不清；得到要旨，就會像渾金璞玉一樣完美無瑕。流出的三教都指向一心，左右逢源，萬物皆備。到了這裡，還計較什麼仁義禮智元亨利貞呢？還說什麼菩提涅槃常樂我凈呢？直接需要放在一邊。且看山僧拿著金剛寶劍，把守著重要的關口，以文殊（Wenshu）為先鋒，以普賢（Puxian）為殿後，觀音（Guanyin）勢至（Shizhi）掩耳盜鈴，彌勒（Mile）釋迦（Shijia）吞聲飲氣。直接達到皇風浩蕩，舜日光明。天下的衲僧誰敢在鬼窟里做活計？還相信得了嗎？』良久，禪師說：『太平盛世不傳給天子。』

【English Translation】 English version Zen Master Fada (Fada Chanshi). A monk asked: 'This matter can only be understood by oneself, why do sentient beings attain understanding according to their respective categories?' The master said: 'Eyes see, ears hear.' The monk said: 'The army moves according to the seal.' The master said: 'Deshan (Deshan), Linji (Linji).' The monk asked: 'The last sentence, I hope to hear it today.' The master said: 'Yesterday someone asked me, and I directly kept silent.' The monk said: 'Why is that?' The master said: 'Instead of scooping for the bright moon in the Xiangshui River (Xiangshui), let's go to Tiantong (Tiantong) to see the white clouds.' Someone asked: 'Can a rootless tree still sprout?' The master said: 'If I try to answer you, I'm afraid I'll let you down.' Someone asked: 'What happens when the author meets?' The master said: 'Come out plainly.' The monk said: 'The student has plans.' The master then hit him. The monk said: 'Without bowing three times, how can I maneuver?' The master said: 'It's okay elsewhere.' The master then said: 'Although one dharma is manifested, myriad virtues are absent. In the end, why bother with any effort? The crossroads are crisscrossing, but people themselves fall halfway.' Everyone, what is the ultimate sentence? Even if you hide your spirit and guard your wisdom, you are still lodging in a thatched hut. If you stop your thoughts and contemplate emptiness, you will become like waiting for a rabbit to bump into a tree stump. Living in vain and dying in vain, it is only because you are holding a treasure but lost in a foreign land, and are confused by the shell and seal. It is really because you are too eager for the journey. Directly reaching the point where words are cut off and the mind's activity ceases, what is the reason for a naseng (naseng, referring to a monk)? Even if both mind and dharma are extinguished and both ends are cut off, it is like forcing a cow to eat grass. How can it compare to hearing with ears, seeing with eyes, speaking with mouth, and thinking with mind? Thousands of mountains and rivers are in front of you, and the roads to the north, south, east, and west are under your feet. If you lose the essence, you will be confused like fish and Lu, knife and diao; if you gain the essence, you will be as perfect as unrefined gold and jade. The three teachings that flow out all point to one mind, and everything is available from all directions. When you get here, what are you still calculating about benevolence, righteousness, propriety, wisdom, origin, prosperity, benefit, and firmness? What are you still talking about Bodhi, Nirvana, permanence, joy, self, and purity? You need to put it aside directly. And see the mountain monk holding the Vajra sword, guarding the important pass, with Manjusri (Wenshu) as the vanguard, with Samantabhadra (Puxian) as the rearguard, Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi) covering their ears and stealing bells, Maitreya (Mile) and Shakyamuni (Shijia) swallowing their voices and holding their breath. Directly reaching the point where the imperial wind is vast and the Shun sun is bright. Which naseng in the world dares to make a living in the ghost cave? Do you still believe it?' After a long time, the master said: 'A peaceful and prosperous age is not passed on to the emperor.'

令。時清休唱太平歌。又曰。半接城隍半倚村。一溪流水半山云。寂寥滋味有誰得。萬世金輪王子孫。所以見聞覺知思量分別。一見便見。無第二月。堯天舜日。誰能夜泛孤舟。白月清風。何必冬行春令。門當戶對。極目無限青山。鳥叫猿啼。縱步從他差路。栗蓬吞了。更無一物礙人古鏡重磨。不離舊時光彩。日日共虛空把手。時時與古佛對談。堪嗟多少饑人。卻去飯籮里餓殺。育王恁么道。了有三十棒。本合自當。賴遇眾人不知。且教拄杖子吞聲飲氣又曰。居山日少出山多。惹得間名孰奈何。爭似白雲深處坐。野猿幽鳥任高歌。大眾。拈花示眾。空自點胸。微笑破顏落第二月。少林面壁傍若無人。半夜渡江貪程太速。更乃說佛說祖頭上安頭。演妙談真泥中洗土。攢花簇錦口是禍門。寂爾無言守株待兔。總不如是無孔鐵錘。行道之人如何即是。還會么。白雲雖是無心物。到頭還是戀青山。

蘄州開元琦禪師法嗣

韶州薦福道英禪師。僧問。佛未出世時如何。師曰。琉璃瓶貯花。僧云。出世后如何。師曰。瑪瑙缽盛果。僧云。未審是同是別。師曰。趯倒瓶拽轉缽。乃曰。據道而論。語也不得。默也不得。直饒語默兩忘。亦沒交涉。何故句中無路意在句中。無意無不意非計較之所及。若是劈頭點一點。頂門豁

【現代漢語翻譯】現代漢語譯本：令。有時清閑就唱唱太平歌。又說：一半靠近城郭，一半依傍村莊，一條溪水流淌，半山雲霧繚繞。寂寥的滋味有誰能體會？萬世金輪王的子孫啊！所以見聞覺知思量分別，一旦見到就徹底見到，沒有第二個月亮。堯的時代，舜的時代，誰能在夜晚泛著小船？白色的月亮，清涼的風，何必在冬天行使春天的命令？門當戶對，極目遠望是無盡的青山。鳥叫猿啼，縱情漫步，任他走錯路。栗子蓬吞下了，再也沒有一物可以阻礙人。古老的鏡子重新打磨，不離原來的光彩。每天都和虛空握手，時時與古佛對話。可嘆多少飢餓的人，卻在飯籮里餓死。育王這樣說，了卻有三十棒，本來應該自己承擔。幸虧眾人不知道，暫且教拄杖子吞聲忍氣。又說：住在山裡的日子少，出山的次數多，惹得世人議論紛紛，又能怎麼樣呢？哪裡比得上在白雲深處靜坐，任憑野猿幽鳥盡情高歌。各位，拈花示眾，只是白白地點點頭，微笑破顏，落入第二個月亮。少林面壁，旁若無人。半夜渡江，貪圖路程太快。更何況說佛說祖，頭上安頭。演說妙談，用泥土洗泥土。攢花簇錦，口是禍患之門。寂靜無言，守株待兔。總不如是無孔鐵錘。修行的人應該如何是好？會嗎？白雲雖然是無心之物，到頭來還是依戀青山。

蘄州開元琦禪師法嗣

韶州薦福道英禪師。有僧人問：佛未出世的時候是什麼樣的？禪師說：琉璃瓶里裝著花。僧人又問：出世之後又是什麼樣的？禪師說：瑪瑙缽里盛著果。僧人問：不知道是相同還是不同？禪師說：踢倒瓶子，拽轉缽。於是說：根據道來說，說也不可以，沉默也不可以，即使是語言和沉默都忘記了，也沒有任何關係。為什麼呢？因為句子里沒有路，意思在句子里。無意無不意，不是計較所能達到的。如果是劈頭蓋臉地點一下，頂門豁開。

【English Translation】 English version: Listen. Sometimes, when free, sing songs of peace. It is also said: Half leaning against the city walls, half nestled in the village, a stream flows, and clouds linger on the mountainside. Who can understand the taste of solitude? The descendants of the Chakravartin (universal monarch, 金輪王) of ten thousand ages! Therefore, seeing, hearing, perceiving, knowing, thinking, and distinguishing, once seen, it is seen completely, there is no second moon. In the times of Yao and Shun, who would row a lonely boat at night? With the white moon and clear breeze, why enforce the orders of spring in winter? Matching doors and households, the eyes reach endless green mountains. Birds sing and monkeys cry, freely wander, let him take the wrong path. Having swallowed the chestnut burr, there is nothing to hinder one. An ancient mirror is re-polished, not departing from its original brilliance. Every day, shake hands with emptiness; constantly converse with the ancient Buddha. Alas, how many hungry people starve to death in the rice basket. Yūwang (育王, King Ashoka) said this, and there are thirty blows, which one should bear oneself. Fortunately, the crowd does not know, so let the staff swallow its voice and endure its breath. It is also said: Few days spent in the mountains, many times going out, causing worldly gossip, what can be done? How can it compare to sitting deep in the white clouds, letting wild monkeys and secluded birds sing freely. Everyone, holding up a flower to the assembly, is just nodding in vain, smiling and breaking into a second moon. Bodhidharma (達摩) facing the wall at Shaolin (少林), as if no one else was there. Crossing the river in the middle of the night, being too greedy for speed. Moreover, speaking of Buddha and speaking of patriarchs is adding a head on top of a head. Expounding wonderful talks is washing dirt with dirt. Gathering flowers and clustering brocade, the mouth is the gate of disaster. Silently waiting, guarding a stump for rabbits. It is not as good as a seamless iron hammer. How should a practitioner be? Do you understand? Although white clouds are inanimate, in the end, they still long for the green mountains.

Successor of Chan Master Qi of Kaiyuan Temple in Qizhou

Chan Master Daoying of Jianfu Temple in Shaozhou. A monk asked: What was it like before the Buddha appeared in the world? The Master said: Flowers in a crystal vase. The monk asked: What is it like after he appeared in the world? The Master said: Fruit in an agate bowl. The monk asked: I don't know if they are the same or different? The Master said: Kick over the vase and turn the bowl. Then he said: According to the Dao (道, the Way), speaking is not allowed, silence is not allowed. Even if both speech and silence are forgotten, it is still irrelevant. Why? Because there is no road in the sentence, the meaning is in the sentence. No intention and no non-intention are beyond the reach of calculation. If it is a head-on point, the top of the head will be opened wide.

然眼開者。於此卻有疾速分。若低頭向意根下尋思。卒摸索不著。是知萬法無根欲窮者錯。一源絕跡欲返者迷。看他古佛光明先德風彩。一一從無慾無中發現。或時孤峻峭拔竟不可構。或時含融混合了無所睹。終不樁定一處。亦不繫系兩頭。無是無不是。無非無不非。得亦無所得。失亦無所失。不曾隔越絲毫。不曾移易絲髮。明明古路不屬玄微。覿面擎來瞥然便過。不居正位豈落邪途。不蹈大方那趨小徑。騰騰兀兀何住何為。回首不逢觸目無對。一念普觀廓然空寂。此之宗要千聖不傳。直下了知當處超越。是知赤灑灑處恁么即易。明歷歷處恁么還難。不用沾黏點染。直須剝脫屏除。若是本分手腳。放去無收不來。一一放光現瑞。一一削跡絕蹤。機上了不停。語中無可露。徹底攪不渾。通身撲不碎。且道畢竟是什麼靈通。得恁么奇特。得恁么堅確。諸仁者。休要識渠面孔。不用安渠名字。亦莫覓渠所在。何故渠無所在。渠無名字。渠無面孔。才起一念追求如微塵許。便隔十生五生。更擬管帶思惟。益見紛紛雜。雜不如長時放教自由自在。要發便發。要住便住。即天然非天然。即如如非如如。即湛寂非湛寂。即敗壞非敗壞。生無戀死無畏無佛求無魔怖。不與菩提會。不與煩惱俱。不受一法不嫌一法。無在無不在。非離非不

【現代漢語翻譯】現代漢語譯本：然而，開悟之人，對此卻有快速決斷的能力。如果低頭向意根下尋思，最終也摸索不著。由此可知，想要窮盡萬法之根源是錯誤的，想要返回那已絕跡的本源是迷途。看看古佛的光明，先德的風采，無一不是從無慾無求中發現的。有時孤高峻峭，不可捉摸；有時含融混合，無跡可尋。始終不固定在一處，也不繫于兩端。無是也無不是，無非也無不非。得到也無所得，失去也無所失。不曾隔越絲毫，不曾移易絲髮。明明是古老的道路，不屬於玄妙深微之處，迎面而來，瞬間便已過去。不居於正位，又怎會落入邪途？不走大道，又怎會趨向小徑？騰騰兀兀，何必執著于住與行，為與不為？回首不見，觸目無對。一念普觀，廓然空寂。此宗要義，千聖不傳，直接了知，當下超越。由此可知，赤裸灑脫之處容易，明明白白之處反而困難。不用沾黏點染，必須剝脫屏除。若是本分的手腳，放出去便無法收回。一一放出光明，一一削跡絕蹤。機鋒之上不停留，言語之中無可透露。徹底攪動也不渾濁，全身擊打也不破碎。且說，這究竟是什麼靈通，得如此奇特，得如此堅固？諸位仁者，休要認識它的面孔，不用安立它的名字，也不要尋找它的所在。為何？因為它無所在，它無名字，它無面孔。才起一念追求，如微塵般細微，便已隔了十生五生。更想管帶思惟，只會更加紛紛雜雜。雜亂不如長時放任，自由自在。要發便發，要住便住。即天然也非天然，即如如也非如如，即湛寂也非湛寂，即敗壞也非敗壞。生無留戀，死無畏懼，無佛可求，無魔可怖。不與菩提相應，不與煩惱相伴。不受一法，不嫌一法。無處不在，又非不離。

【English Translation】 English version: Now, those whose eyes are open have a swift discernment in this matter. If you lower your head and ponder at the root of intention, you will ultimately grope and not find it. Therefore, know that those who seek to exhaust the root of all dharmas are mistaken, and those who wish to return to the source that has vanished are lost. Look at the light of the ancient Buddhas, the demeanor of the former sages, each discovered from desirelessness and non-seeking. Sometimes solitary and towering, impossible to grasp; sometimes inclusive and mixed, with no trace to be found. Never fixed in one place, nor tied to two ends. Neither is it 'is,' nor is it 'is not'; neither is it 'not is,' nor is it 'not not is.' Gaining is also no gain, losing is also no loss. Never separated by a hair's breadth, never shifted by a hair's strand. Clearly, the ancient path does not belong to the mysterious and subtle; it comes face to face, and in a flash, it passes by. Not dwelling in the correct position, how could it fall into the wrong path? Not treading the great way, how could it tend towards the small path? Soaring and unmoving, why cling to dwelling and acting, doing and not doing? Turning your head, you do not meet it; what your eyes see has no counterpart. A single thought universally contemplates, vast and empty. This essential doctrine is not transmitted by a thousand sages; directly know it, and transcend in the present moment. Therefore, know that being naked and free is easy, being clear and distinct is difficult. Do not cling or contaminate; you must strip away and eliminate. If it is your inherent ability, once released, it cannot be retrieved. Each one emits light and manifests auspicious signs, each one erases traces and cuts off paths. On the edge of the moment, it does not stop; in words, there is nothing to reveal. Stir it thoroughly, and it does not become turbid; strike it with all your might, and it does not break. Tell me, what is this spiritual power that is so unique, so firm? Dear friends, do not recognize its face, do not establish its name, and do not seek its location. Why? Because it has no location, it has no name, it has no face. The moment a thought of seeking arises, as tiny as a mote of dust, it is already separated by ten or five lifetimes. The more you try to control and contemplate, the more confused and chaotic it becomes. Chaos is not as good as long-term letting go, being free and at ease. If it wants to arise, let it arise; if it wants to dwell, let it dwell. It is natural and yet not natural, it is Suchness and yet not Suchness, it is serene stillness and yet not serene stillness, it is decay and yet not decay. No attachment to life, no fear of death, no Buddha to seek, no demon to fear. It does not correspond with Bodhi, it does not accompany afflictions. It does not receive a single dharma, it does not dislike a single dharma. It is nowhere and everywhere, neither apart nor not apart.

離。若能如是。見得釋迦自釋迦。達磨自達磨。幹我什麼碗。恁么說話衲僧門下。推勘將來布被芒靸。不免撩他些些泥水。豈況汝等諸處更道。這個是平實語。這個是差別門庭。這個是關棙巴鼻。這個是道眼根塵。遞相教習。如七家村裡人傳口令相似。有什麼交涉。無事珍重。

廬山雙溪寶嚴允光禪師上堂曰。阿呵呵。也大詫。不捲簾兮見天下。神光得髓是誰。云達磨不曾來東夏。西江一口吸易干。中原至寶難酬價。也大詑。令人轉憶老興化。喝一喝。

泉州尊勝有朋禪師。本郡蔣氏子。丱歲試經。中選下發。多歷教肆。嘗疏楞嚴維摩等經。學者宗之。每疑祖師直指之道。故多與禪衲游。一日謁開元。跡未及閫。心忽領悟。元出遂問。座主來作甚麼。師曰。不敢貴耳賤目。元曰。老老大大何必如是。師曰。自是者不長。元曰。朝看華嚴夜讀般若則不問。如何是當今一句。師曰。日輪正當午。元曰。閑言語更道來。師曰。平生仗忠信。今日任風波。然雖如是。只如和尚恁么道有甚交涉。須要新戒草鞋穿。元曰。這裡且放爾過。忽遇達磨問。爾作么生道。師便喝。元曰。這座主今日見老僧氣沖牛斗。師曰。再犯不容。元拊掌大笑。

五祖山曉常禪師法嗣

蘄州月頂延福道輪禪師。上堂良久曰。舍

【現代漢語翻譯】現代漢語譯本：離開。如果能夠這樣，就能見到釋迦牟尼自己就是釋迦牟尼，達摩自己就是達摩，關我什麼事？像這樣說話，在禪僧門下，推究起來，不過是粗布被子和芒草鞋罷了，免不了要沾染一些泥水。更何況你們這些人在各處還說，『這個是平實的語言』，『這個是差別的門庭』，『這個是關鍵的把柄』，『這個是道眼根塵』，互相教習，就像七家村裡的人傳口令一樣，有什麼關係呢？沒事，珍重。

廬山雙溪寶嚴允光禪師上堂說：『阿呵呵，真令人驚詫！不捲起簾子也能看見天下。神光（慧可，二祖）得到真髓的是誰？』又說：『達摩（菩提達摩，禪宗初祖）不曾來過東夏（中國）。西江（指江西）的水一口就能吸乾，中原的至寶難以酬謝其價值。』真令人驚詫！令人更加懷念老興化（臨濟宗僧人）。』喝一聲。

泉州尊勝有朋禪師，是本郡蔣氏的兒子。童年時參加科舉考試，中選後剃髮出家。廣泛研究佛教經論，曾經註解《楞嚴經》、《維摩經》等經典，學者們都尊崇他。他常常疑惑祖師直指人心的禪法，所以經常與禪僧交往。有一天，他去拜訪開元寺，腳還沒踏進門檻，心中忽然領悟。開元寺的住持出來問：『座主（精通經論的僧人）來做什麼？』有朋禪師說：『不敢以貴耳賤目待人。』住持說：『年紀這麼大了，何必這樣？』有朋禪師說：『自以為是的人不會長久。』住持說：『早上看《華嚴經》，晚上讀《般若經》，這些暫且不問。如何是當今一句？』有朋禪師說：『日輪正當午。』住持說：『閑言語，再說來聽聽。』有朋禪師說：『平生仗著忠信，今日任憑風波。』雖然如此，只是和尚你這樣說，有什麼關係呢？須要新出家的僧人穿上草鞋才行。』住持說：『這裡且放你過去。如果遇到達摩問你，你打算怎麼說？』有朋禪師便喝了一聲。住持說：『這位座主今天見老僧，氣勢沖天。』有朋禪師說：『再犯就不容情了。』住持拍手大笑。

五祖山曉常禪師的法嗣

蘄州月頂延福道輪禪師，上堂良久，說：『舍（放下）』

【English Translation】 English version: Leave. If you can be like this, you will see that Shakyamuni (釋迦牟尼, the founder of Buddhism) himself is Shakyamuni, and Dharma (達磨, the teachings of Buddhism) himself is Dharma. What does it have to do with me? Speaking like this, under the gate of Chan monks, when investigated, it's just a coarse cloth quilt and straw sandals. It's inevitable to get some mud on them. Moreover, you people in various places also say, 'This is plain language,' 'This is a different path,' 'This is the key point,' 'This is the root and dust of the eye of the Tao,' teaching each other, just like people in Qijia Village passing on passwords. What does it have to do with anything? Nothing, take care.

Zen Master Yun Guang of Shuangxi Baoyan Temple on Mount Lu said in his sermon: 'Ah, ha ha, it's amazing! You can see the world without rolling up the curtain. Who is it that Shenguang (神光, Huike, the Second Patriarch) obtained the marrow?' He also said: 'Bodhidharma (菩提達摩, the first patriarch of Zen) never came to Dongxia (東夏, China). The water of the West River (西江, referring to Jiangxi) can be sucked dry in one gulp, and the supreme treasure of the Central Plains is difficult to repay its value.' It's amazing! It makes people miss the old Xinghua (興化, a monk of the Linji sect) even more.' He shouted once.

Zen Master You Peng of Zunsheng Temple in Quanzhou was the son of the Jiang family in this prefecture. As a child, he took the imperial examination and became a monk after being selected. He extensively studied Buddhist scriptures and commentaries, and once annotated the 'Surangama Sutra' and the 'Vimalakirti Sutra,' which scholars respected. He often doubted the direct pointing of the ancestral masters, so he often associated with Chan monks. One day, he went to visit Kaiyuan Temple. Before his foot had even crossed the threshold, he suddenly realized something in his heart. The abbot of Kaiyuan Temple came out and asked: 'What is the Zuozhu (座主, a monk proficient in scriptures) doing here?' Zen Master You Peng said: 'I dare not treat people with a high ear and a low eye.' The abbot said: 'You are so old, why bother?' Zen Master You Peng said: 'Those who are self-righteous will not last long.' The abbot said: 'I won't ask about reading the 'Avatamsaka Sutra' in the morning and the 'Prajna Sutra' at night. What is the sentence of the present moment?' Zen Master You Peng said: 'The sun is right at noon.' The abbot said: 'Idle words, say it again.' Zen Master You Peng said: 'All my life I have relied on loyalty and trust, and today I will let the wind and waves take their course.' Even so, what does it have to do with the abbot saying that? It is necessary for newly ordained monks to wear straw sandals.' The abbot said: 'I'll let you pass here for now. If you meet Bodhidharma and he asks you, what are you going to say?' Zen Master You Peng then shouted. The abbot said: 'This Zuozhu is seeing the old monk today, and his aura is soaring to the sky.' Zen Master You Peng said: 'I will not tolerate another offense.' The abbot clapped his hands and laughed.

The Dharma successor of Zen Master Xiaochang of Mount Wuzu

Zen Master Daolun of Yanding Yanfu Temple on Yueting Mountain in Qizhou, after a long time in the hall, said: 'Let go (舍)'

利塔前。花開吐艷。毗盧藏畔。龜戲池中。霧卷山堂云藏佛閣。青蘿翳目。老鶴盤空。足可與諸人內助其機。外揚其道。又何必山僧出來指點。然雖如是。也須的當始得。且道的當底事作么生。多謝寶陀巖上月。舒光常得到松門。又曰。重陽何物助僧家。籬菊枝枝盡發花。不學故侯將伴飲。為君泛出趙州茶。只此一杯醒大夢。盧同七碗謾矜誇。良久曰。便請卓拄杖一下。又曰。時雨頻過比屋涼。野田昆甲盡同光。禪家高臥無餘事。贏得林稍磬韻長。正當恁么時誰是知音者。良久曰。子期別後空千載。月上落崖流水寒。

蘄州南烏崖壽聖楚清禪師。僧問。亡僧遷化向甚麼處去。師曰。靈峰水急。曰恁么則不生也。師曰。蒼天蒼天。

建隆昭慶禪師法嗣

荊門軍玉泉善超禪師。僧問。去卻拄杖子語默動靜未審如何為人。師畫一圓相。僧云。此猶是葛藤。師曰了。師良久謂眾曰。妙性圓明離諸名相。縱使恒沙諸佛逞七辯。無以談其名。今古宗師具五眼。無以窺其相。心如瓦礫墻壁。方有少分相應。諸仁者。若能迴光返照照本靈源。常光現前塵勞頓歇。歇即菩提勝凈明心本週沙界。不從人得。敢問諸人。且道從什麼處得。良久曰。年年細柳年年綠。二月桃花二月紅。

平江府泗洲用元禪師。一日問建

【現代漢語翻譯】現代漢語譯本：利塔之前，鮮花盛開，吐露芬芳。在毗盧佛（Vairocana，佛的法身）的道場旁邊，烏龜在池中嬉戲。霧氣消散，山堂顯現，雲彩藏匿佛閣。青色的蘿草遮蔽視線，老鶴在空中盤旋。這些景象足以幫助各位從內在體悟禪機，向外弘揚佛法。又何必由我這山僧出來指點呢？雖然如此，也必須恰當才行。那麼，什麼是恰當的呢？感謝寶陀巖上的明月，常常將光輝照到松樹掩映的寺門。又說，重陽節什麼東西能幫助僧人呢？籬笆邊的菊花，每一枝都盛開著。不像那些過去的王侯將相，聚在一起飲酒作樂，我為你們煮一碗趙州茶。僅僅這一杯茶，就能讓人從大夢中醒來，盧仝（唐代詩人）誇耀的七碗茶，又有什麼值得炫耀的呢？禪師沉默良久，說：『請各位拄一下手中的禪杖。』又說，時常下雨，家家戶戶都感到涼爽，田野里的昆蟲，都沐浴在同樣的光輝中。禪宗修行者高臥，沒有什麼其他的事情，只贏得林間傳來的悠長磬聲。正在這個時候，誰是真正的知音呢？禪師沉默良久，說：『子期去世后，空留千載的寂寞，月亮照在懸崖上，流水聲也顯得寒冷。』

蘄州南烏崖壽聖楚清禪師。有僧人問：『亡故的僧人，遷化後去了哪裡？』禪師說：『靈魂之峰，水流湍急。』僧人說：『這樣說來，就是不生不滅了？』禪師說：『蒼天啊，蒼天。』

建隆昭慶禪師的法嗣

荊門軍玉泉善超禪師。有僧人問：『去掉手中的拄杖，不說話，不做事，不行動，不靜止，又該如何為人處世呢？』禪師畫了一個圓圈。僧人說：『這仍然是葛藤（比喻糾纏不清的道理）。』禪師說：『明白了。』禪師沉默良久，對眾人說：『妙性圓滿光明，超越一切名相。縱然恒河沙數般的諸佛，展現出七種辯才，也無法說出它的名字。古往今來的宗師，具備五眼（肉眼、天眼、慧眼、法眼、佛眼），也無法窺見它的相貌。心如瓦礫墻壁一般，才能有少許的相應。各位，如果能夠迴光返照，照見自己的本源，常光就會顯現，一切塵世的煩惱都會停止。停止就是菩提，殊勝清凈的明心，本來就周遍整個世界，不是從別人那裡得到的。』敢問各位，那麼是從什麼地方得到的呢？禪師沉默良久，說：『年年細柳，年年翠綠，二月的桃花，年年鮮紅。』

平江府泗洲用元禪師。有一天問建

【English Translation】 English version: Before Lita, flowers bloom and exude fragrance. Beside the Vairocana (the Dharmakaya of Buddha) realm, turtles play in the pond. The mist dissipates, revealing the mountain hall, and the clouds conceal the Buddhist pavilion. Green vines obscure the view, and old cranes circle in the sky. These scenes are sufficient to help everyone inwardly realize the Zen opportunity and outwardly promote the Dharma. Why should this mountain monk come out to point it out? Even so, it must be appropriate. So, what is appropriate? Thanks to the moon above Baotuo Rock, which often shines its light to the temple gate hidden by pine trees. It is also said, what can help monks during the Double Ninth Festival? The chrysanthemums by the fence, every branch is in full bloom. Unlike those past kings and generals, gathering together to drink and make merry, I will brew a bowl of Zhaozhou tea for you. Just this one cup of tea can awaken people from a great dream, what is there to boast about Lu Tong's (Tang Dynasty poet) seven bowls of tea? The Zen master was silent for a long time and said, 'Please tap your staffs.' He also said, 'Frequent rains make every household feel cool, and the insects in the fields are bathed in the same light. Zen practitioners lie down in peace, with nothing else to do, only winning the long chime sounds from the forest. At this very moment, who is the true confidant? The Zen master was silent for a long time and said, 'Since Ziqi's death, loneliness has remained for thousands of years, the moon shines on the cliff, and the sound of the flowing water seems cold.'

Zen Master Chuching of Shousheng Temple on South Wuyai Mountain in Qizhou. A monk asked, 'Where do deceased monks go after their transformation?' The Zen master said, 'The water is rapid at Spirit Peak.' The monk said, 'In that case, there is neither birth nor death?' The Zen master said, 'Oh, heavens, heavens.'

Dharma heir of Zen Master Jianlong Zhaoqing

Zen Master Shanchao of Yuquan Temple in Jingmen Army. A monk asked, 'Without the staff in hand, without speaking, without acting, without moving, without stillness, how should one conduct oneself?' The Zen master drew a circle. The monk said, 'This is still entanglement (a metaphor for convoluted reasoning).' The Zen master said, 'Understood.' The Zen master was silent for a long time and said to the assembly, 'The wonderful nature is complete and bright, transcending all names and forms. Even if Buddhas as numerous as the sands of the Ganges display seven kinds of eloquence, they cannot speak its name. Past and present masters, possessing the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), cannot glimpse its appearance. The mind is like rubble and walls, only then can there be a slight correspondence. Everyone, if you can turn the light inward and reflect on your original source, the constant light will appear, and all worldly afflictions will cease. Cessation is Bodhi, the supremely pure and bright mind, originally pervades the entire world, and is not obtained from others.' I dare to ask everyone, then from where is it obtained? The Zen master was silent for a long time and said, 'Year after year, the slender willows are green, and the peach blossoms of February are red year after year.'

Zen Master Yongyuan of Sizhou in Pingjiang Prefecture. One day asked Jian

隆曰。臨濟在黃檗。三回問佛法大意。三回被打。意旨如何。語猶未了被打一拂子。師頓領宗旨。開堂日僧問。四眾云臻請師說法。師曰。有眼無耳朵。六月火邊坐。曰一句截流萬機頓息。師曰。聽事不真喚鐘作甕。問朝參暮請成得甚麼邊事。師曰。只要爾歇去。曰早知燈是火。飯熟已多時。師曰。爾鼻孔因甚麼著拄杖穿卻。曰拗曲作直又爭得。師曰。且教出氣。上堂。一二三四五。火里蝍蟟吞卻虎。六七八九十。水底泥牛波上立。一日一夜雨霖霖。無孔鐵錘灑不入。灑不入著底急。百川洶涌須彌岌。八臂那吒撞出來。稽首讚歎道難及。咦。上堂。橫按拄杖顧視大眾曰。今日平地上吃交。便下座。

佛印宣明禪師法嗣

潭州龍興師定禪師。僧問。如何是瀟湘境。師曰。𤠔到夜深啼嶽麓。僧云。如何是境中人。師曰。相逢不下馬。各自有前程。問如何是道。師曰。花街柳巷。僧云。如何是道中人。師曰。語笑呵呵。乃曰。秋風數夜漸寒。衲僧早覺身冷。通宵不睡思量。叵耐祖師亂走。不知唸唸釋迦出世。步步彌勒下生。忽然撞著儘是自己神光。怎生說得自己神光。良久曰。一輪明月照瀟湘。喝一喝。又曰。白雲峰頂昔年嚐到。朝參暮請依師覺道。鬧市紅塵煎殺不少。還自忙忙貪生至老。咄。遮皮袋臭穢易壞

【現代漢語翻譯】現代漢語譯本：隆禪師問道：『臨濟禪師在黃檗禪師處，三次問佛法大意，三次被打，這其中的意旨是什麼？』話還沒說完，就被打了一拂子。禪師立刻領悟了宗旨。開堂說法時，有僧人問道：『四眾弟子云集，請禪師說法。』禪師說：『有眼無耳朵，六月火邊坐。』僧人說：『一句截斷眾流，萬機頓然止息。』禪師說：『聽事不真，把鐘叫作甕。』僧人問：『早晨參禪，晚上請益，能成就什麼？』禪師說：『只要你歇息下來。』僧人說：『早知道燈是火，飯熟已經很久了。』禪師說：『你的鼻孔為什麼被拄杖穿透了？』僧人說：『拗曲作直，又能怎麼樣呢？』禪師說：『暫且教你出氣。』禪師上堂說法：『一二三四五，火里蝍蟟（一種蟲子）吞卻虎。六七八九十，水底泥牛波上立。一日一夜雨霖霖，無孔鐵錘灑不入。灑不入，到底著急。百川洶涌，須彌山岌岌可危。八臂那吒（佛教護法神）撞出來，稽首讚歎道難以企及。』咦！禪師上堂，橫著拄杖，看著大眾說：『今天在平地上吃交。』說完便下座。

佛印宣明禪師法嗣

潭州龍興師定禪師。有僧人問道：『什麼是瀟湘的境界？』禪師說：『猿猴啼叫到夜深，迴盪在嶽麓山。』僧人問：『什麼是境界中的人？』禪師說：『相逢不下馬，各自有前程。』問：『什麼是道？』禪師說：『花街柳巷。』僧人問：『什麼是道中人？』禪師說：『語笑呵呵。』於是禪師說：『秋風數夜，漸漸寒冷，衲僧們早早覺察到身體寒冷。通宵不睡，思量來思量去，可惱的祖師們亂跑。不知道唸唸都是釋迦牟尼（佛教創始人）出世，步步都是彌勒（未來佛）下生。忽然撞見，儘是自己神光。』怎樣說自己的神光呢？良久，禪師說：『一輪明月照瀟湘。』喝一聲！又說：『白雲峰頂，昔年曾經到過，早晨參禪，晚上請益，依師覺悟了道。鬧市紅塵，煎熬死了不少人，還自忙忙碌碌，貪生怕死到老。』咄！這皮袋臭穢容易壞。'

【English Translation】 English version: Long asked: 'Linji, at Huangbo's place, asked about the great meaning of the Buddha-dharma three times, and was beaten three times. What is the intention?' Before he finished speaking, he was struck with a whisk. The master immediately understood the principle. On the day of opening the hall, a monk asked: 'The four assemblies have gathered, please, Master, expound the Dharma.' The master said: 'Having eyes but no ears, sitting by the fire in June.' The monk said: 'One sentence cuts off the flow, and all activities cease immediately.' The master said: 'Hearing things not truly, calling a bell a pot.' The monk asked: 'Morning participation and evening requests, what can be accomplished?' The master said: 'Just let you rest.' The monk said: 'Knowing early that the lamp is fire, the rice has been cooked for a long time.' The master said: 'Why is your nostril pierced by a staff?' The monk said: 'What's the use of bending the crooked to make it straight?' The master said: 'Let you breathe for now.' The master ascended the hall and said: 'One, two, three, four, five, a scorpion (蝍蟟) in the fire swallows a tiger. Six, seven, eight, nine, ten, a mud ox stands on the waves at the bottom of the water. Day and night, the rain pours down, and a seamless iron hammer cannot penetrate it. Cannot penetrate, ultimately anxious. Hundreds of rivers surge, and Mount Sumeru (須彌) is in danger. Eight-armed Nata (那吒, a protective deity in Buddhism) rushes out, bowing and praising, saying it is difficult to reach.' Hey! The master ascended the hall, holding his staff horizontally, looked at the assembly and said: 'Today, we will have a match on level ground.' Then he descended from the seat.

Successor of Zen Master Foyin Xuanming

Zen Master Shiding of Longxing Temple in Tanzhou. A monk asked: 'What is the realm of Xiaoxiang (瀟湘)?' The master said: 'Monkeys cry deep into the night, echoing in Mount Yuelu (嶽麓).' The monk asked: 'What is the person in the realm?' The master said: 'Meeting without dismounting, each has their own future.' Asked: 'What is the Dao?' The master said: 'Flower streets and willow lanes.' The monk asked: 'What is the person in the Dao?' The master said: 'Laughing and talking happily.' Then the master said: 'The autumn wind has been gradually cold for several nights, and the monks have long felt the coldness in their bodies. Staying awake all night, thinking over and over, the troublesome patriarchs run around randomly. Not knowing that every thought is Shakyamuni (釋迦牟尼, the founder of Buddhism) appearing in the world, every step is Maitreya (彌勒, the future Buddha) descending. Suddenly encountering, it is all one's own divine light.' How to speak of one's own divine light? After a long silence, the master said: 'A round bright moon shines on Xiaoxiang.' A shout! Again, he said: 'The summit of White Cloud Peak, I once reached in the past, participating in Zen in the morning and requesting instruction in the evening, I awakened to the Dao by relying on the teacher. The noisy red dust has killed many people, and they are still busy, greedy for life and afraid of death until old age.' Tut! This leather bag is smelly, filthy, and easily broken.'

。貪慾貪樂不解厭。學佛學祖總不會。慚愧寒山老。眠雲枕石塊。思量拾得歌。愛住深巖內。蓑衣為被褥。箬笠作冠蓋。只如山僧恁么舉唱。還有佛法也無。良久曰。無為無事人。跳出紅塵外。喝一喝。

黃檗積翠永庵主法嗣

廬陵清平楚金禪師。僧問。祖祖相傳。未審和尚傳個什麼。師曰。兩手抬不起。僧云。能有幾人知。師曰。知底事又爾么生。僧云。放過一著。師曰。迢迢十萬余。問與么不與么學人上來請師與么。師曰。陜府鐵牛。僧云。和尚與么學人即不然也。師曰。不消拈出。上堂。以拄杖卓一下曰。只這是錯事無一向。出家人當爲何事。良久曰。自知較一半。乃歌曰。人悄悄鼓鼕鼕。特地升堂話祖風。千般說萬般喻。特地翻真卻成偽。分別緇素與色空。扶藜摸壁與誰通。休尋南北與西東。山僧拄杖太無端。吞卻十方剎海中。剎海中細推窮。三十年後幾多白頭翁。靠卻拄杖曰。珍重。又曰。祖意齊彰真機自立。八明蟾彩彼我無差。出海紅光老婆心切。如斯境界悟則頭頭顯露。非取捨之功。迷則物物塵勞。難明妙理。更若即色明空。正是敲磚打瓦。說有說無。又是夢中說夢。未免覺來一場懡㦬。又曰。明眼人若論斯事。如鹽在水只瞞得鼻孔。若是舌頭上一點也瞞不得。何故三世諸佛從上祖師出現

【現代漢語翻譯】現代漢語譯本：貪圖享樂，永不知足。學佛學祖，總也學不會。慚愧啊，我這寒山老翁，以云爲床，以石為枕。思量著拾得的歌謠，喜愛居住在深山巖洞之中。蓑衣就是我的被褥，箬笠就是我的帽子。就像我這山僧這樣唱和，還有佛法在其中嗎？（停頓良久）無為的無事人，早已跳脫紅塵之外。（大喝一聲）

黃檗積翠永庵主的法嗣

廬陵清平楚金禪師。有僧人問：『祖師們代代相傳，不知和尚您傳的是什麼？』禪師說：『兩手抬不起來。』僧人說：『能有幾人知道？』禪師說：『知道底事又該如何？』僧人說：『放過一著。』禪師說：『迢迢十萬余。』問：『這樣或不這樣，學人前來請教師父這樣。』禪師說：『陜府的鐵牛。』僧人說：『和尚您這樣，學人卻不這樣認為。』禪師說：『不消拈出。』上堂時，用拄杖敲擊一下說：『這便是錯事，沒有一向是對的。出家人應當做什麼事呢？』（停頓良久）『自知較一半。』於是唱道：『人悄悄，鼓鼕鼕，特地升堂說祖風。千般說，萬般喻，特地翻真卻成偽。分別緇素與色空，扶藜摸壁與誰通。休尋南北與西東，山僧拄杖太無端，吞卻十方剎海中。剎海中，細推窮，三十年後幾多白頭翁。』靠著拄杖說：『珍重。』又說：『祖意齊彰，真機自立，八明蟾彩，彼我無差。出海紅光，老婆心切。如此境界，悟則頭頭顯露，非取捨之功；迷則物物塵勞，難明妙理。更若即色明空，正是敲磚打瓦；說有說無，又是夢中說夢，未免覺來一場懡㦬。』又說：『明眼人若論此事，如鹽在水，只瞞得鼻孔；若是舌頭上一點也瞞不得。何故？三世諸佛，從上祖師出現。』

【English Translation】 English version: Greedily desiring pleasure, never knowing satisfaction. Studying the Buddha, studying the Patriarchs, never truly understanding. Ashamed, this old man Hanshan (Cold Mountain), sleeps on clouds and pillows on rocks. Thinking of Shide's (Foundling) songs, I love to dwell in deep mountain caves. A straw raincoat serves as my bedding, and a bamboo hat as my crown. Just like this mountain monk chanting in this way, is there any Buddha-dharma (Buddha's teaching) in it? (Pauses for a long time) The non-active, non-attached person has already leaped beyond the red dust. (Shouts a '喝')

Successor of Yong'an, Abbot of Huangbo Jicui (Yellow Mountain Accumulated Greenery)

Chan Master Chujin (Clear Gold) of Qingping (Clear Peace) in Luling. A monk asked: 'The Patriarchs have transmitted from generation to generation, I don't know what the Master transmits?' The Master said: 'Both hands cannot lift it.' The monk said: 'How many people can know?' The Master said: 'Knowing the bottom line, what then?' The monk said: 'Let it go.' The Master said: 'Ten thousand leagues away.' Asked: 'Like this or not like this, the student comes to ask the teacher like this.' The Master said: 'The iron ox of Shaanxi.' The monk said: 'Master, like this, the student does not think so.' The Master said: 'No need to bring it out.' Ascending the hall, he struck once with his staff and said: 'This is just a mistake, nothing is ever right. What should a monk do?' (Pauses for a long time) 'Knowing oneself is half the battle.' Then he sang: 'People are quiet, drums are booming, especially ascending the hall to speak of the Patriarchal style. Speaking in a thousand ways, using ten thousand metaphors, especially turning the true into the false. Distinguishing between monks and laity, form and emptiness, leaning on a staff and groping the wall, with whom do you communicate? Stop searching north, south, west, and east, this mountain monk's staff is too absurd, swallowing the ten directions of the Buddha-lands. In the Buddha-lands, examine closely, after thirty years, how many white-haired old men will there be?' Leaning on his staff, he said: 'Treasure this.' He also said: 'The Patriarch's intention is clearly revealed, the true mechanism is established by itself, the eight bright moonlights, there is no difference between self and other. The red light emerging from the sea, the old woman's heart is earnest. In such a state, enlightenment reveals everything, it is not the work of taking and discarding; delusion makes everything dusty and troublesome, difficult to understand the wonderful principle. Furthermore, if you try to understand emptiness through form, it is like knocking bricks and smashing tiles; speaking of existence and non-existence, it is like a dream within a dream, inevitably waking up to a state of confusion.' He also said: 'If a clear-eyed person discusses this matter, it is like salt in water, only deceiving the nostrils; if it is a bit on the tongue, it cannot be deceived. Why? The Buddhas of the three worlds, the Patriarchs from above, appear.'

於世。只是貍奴白牯一個註腳。拈錘舉拂下喝敲床。儘是露柱註腳。以拄杖卓一下曰。山僧與露柱註腳這裡看得出。非但許爾救得兒孫。亦許爾見貍奴白牯。然後可以出生入死。若看不出自救不了。何故工夫不到不方圓。言語不通非眷屬。喝一喝。

三祖宗禪師法嗣

寧國府光孝惟爽禪師上堂。今朝六月旦。一年已過半。奉報參玄人。識取娘生面。娘生面薦不薦。鷺鷥飛入碧波中。抖擻一團銀繡練。

石霜琳禪師法嗣

鼎州德山靜照庵宗什庵主。僧問。如何是庵中主。師曰。從來不相許。僧擬議。師曰。會即便會。本來底不得安名著字。僧擬開口。師便打出。師室中常以拂子示眾曰。喚作拂子依前不是。不喚作拂子特地不識。汝喚作什麼。因僧請益。師以頌答之曰。我有一柄拂子。用處別無排程。有時掛在松枝。任他頭垂角露。

續傳燈錄卷第二十一

續傳燈錄卷第二十二目錄

大鑒下第十四世黃龍晦堂心禪師法嗣四十七人黃龍悟新禪師黃龍惟清禪師泐潭善清禪師青原惟信禪師夾山曉純禪師三聖繼昌禪師雙嶺化禪師龜山曉津禪師保福本權禪師雙峰景齊禪師護國景新禪師黃龍智明禪師道吾仲圓禪師慈雲道清禪師黃龍如曉禪師太史黃庭堅居士觀文王韶居士秘書吳恂居士(已上十八

【現代漢語翻譯】現代漢語譯本在世間。這只是對貍奴（lí nú，貓的別稱）和白牯（bái gǔ，白色母牛）的一個註解。拿起錘子，舉起拂塵，或者大聲呵斥，敲擊床鋪，這些都是對露柱（lù zhù，佛寺中露天的柱子，常被用來比喻無情之物）的註解。用拄杖敲擊一下說：『山僧我對露柱的註解，在這裡看得出來。』非但允許你們救得了子孫，也允許你們見到貍奴和白牯。然後才可以出生入死。如果看不出來，自己也救不了。為什麼呢？因為功夫不到家，所以不圓滿；言語不通達，所以不是自己人。』喝一聲。

三祖宗禪師法嗣

寧國府光孝惟爽禪師上堂說法：『今天六月初一，一年已經過了一半。告訴參禪的人，認識你娘生來的面目。娘生來的面目，領會了嗎？鷺鷥飛入碧波之中，抖擻著一團銀色的刺繡。』

石霜琳禪師法嗣

鼎州德山靜照庵宗什庵主。有僧人問：『如何是庵中的主人？』宗什庵主說：『從來不互相允許。』僧人想要思量。宗什庵主說：『會了就立刻會了，本來就有的東西不能安立名字。』僧人想要開口說話，宗什庵主就打了他。宗什庵主在自己的房間里經常用拂子向大眾開示說：『叫它拂子，依然不是；不叫它拂子，就特別不認識。你們叫它什麼？』因為有僧人請教，宗什庵主用偈頌回答他說：『我有一柄拂子，用處沒有別的安排。有時掛在松樹枝上，任憑它的頭低垂，角顯露。』

續傳燈錄卷第二十一

續傳燈錄卷第二十二目錄

大鑒下第十四世黃龍晦堂心禪師法嗣四十七人：黃龍悟新禪師，黃龍惟清禪師，泐潭善清禪師，青原惟信禪師，夾山曉純禪師，三聖繼昌禪師，雙嶺化禪師，龜山曉津禪師，保福本權禪師，雙峰景齊禪師，護國景新禪師，黃龍智明禪師，道吾仲圓禪師，慈雲道清禪師，黃龍如曉禪師，太史黃庭堅居士，觀文王韶居士，秘書吳恂居士（以上十八位）。

【English Translation】 English version In the world. This is just a footnote to the 'lí nú' (貍奴, another name for cat) and 'bái gǔ' (白牯, white cow). Picking up the hammer, raising the whisk, or shouting loudly, knocking on the bed, these are all footnotes to the 'lù zhù' (露柱, the pillar in the open air in the Buddhist temple, often used as a metaphor for inanimate objects). He tapped the ground with his staff and said, 'I, the mountain monk, can see the footnote to the 'lù zhù' here.' Not only are you allowed to save your children and grandchildren, but you are also allowed to see the 'lí nú' and 'bái gǔ'. Then you can be born into death and enter into life. If you can't see it, you can't save yourself. Why? Because the effort is not enough, so it is not complete; the language is not clear, so it is not one of us.' He shouted.

Lineage of the Third Ancestor Zen Master

Zen Master Weishuang of Guangxiao Temple in Ningguo Prefecture ascended the Dharma hall and said: 'Today is the first day of June, and half of the year has passed. I tell those who practice Zen to recognize the face you were born with. Have you understood the face you were born with? The egret flies into the blue waves, shaking off a ball of silver embroidery.'

Lineage of Zen Master Shishuang Lin

Abbot Zongshi of Jingzhao Hermitage in Deshan, Dingzhou. A monk asked, 'What is the master of the hermitage?' The master said, 'Never allow each other.' The monk tried to ponder. The master said, 'If you understand, you will understand immediately; the original thing cannot be named.' The monk was about to speak, and the master hit him. The master often showed the assembly the whisk in his room, saying, 'Calling it a whisk is still not it; not calling it a whisk is especially not recognizing it. What do you call it?' Because a monk asked for instruction, the master answered him with a verse: 'I have a whisk, and there is no other arrangement for its use. Sometimes it hangs on a pine branch, letting its head droop and its horns show.'

Continuation of the Record of the Transmission of the Lamp, Volume Twenty-one

Continuation of the Record of the Transmission of the Lamp, Volume Twenty-two, Table of Contents

Forty-seven Dharma Heirs of Zen Master Huitang Xin of Huanglong, the Fourteenth Generation under Dajian: Zen Master Huanglong Wuxin, Zen Master Huanglong Weiqing, Zen Master Letan Shanqing, Zen Master Qingyuan Weixin, Zen Master Jiashan Xiaochun, Zen Master Sansheng Jichang, Zen Master Shuangling Hua, Zen Master Guishan Xiaojin, Zen Master Baofu Benquan, Zen Master Shuangfeng Jingqi, Zen Master Huguo Jingxin, Zen Master Huanglong Zhiming, Zen Master Daowu Zhongyuan, Zen Master Ciyun Daoqing, Zen Master Huanglong Ruxiao, Layman Huang Tingjian, Grand Historian, Layman Wang Shao, Guanwen, Secretary Wu Xun (the above eighteen).

人見錄)興化演禪師顯明道昌禪師景德慧英禪師集福寶嚴禪師雲門寶宣禪師廷禧智融禪師天柱修靜禪師勝緣居智禪師云蓋師肇禪師興化法海禪師鹿苑思齊禪師大龜惟益禪師大龍世和禪師雙峰如穎禪師觀音覺勤禪師顯親如鑒禪師南登法安禪師建隆維慶禪師無為維琮禪師西峰素禪師禪林希廣禪師法海法琮禪師徐禧德佔龍圖公立夏倚居士意禪上座彭汝勵居士王正言居士吳中立大夫韓宗古侍郎(已上二十九人無錄)寶峰文禪師法嗣三十八人兜率從悅禪師法雲杲禪師泐潭文準禪師慧日文雅禪師洞山梵言禪師文殊宣能禪師壽寧善資禪師上封慧和禪師五峰本禪師太平安禪師報慈進英禪師洞山至干禪師寶華普鑒禪師九峰希廣禪師黃檗道全禪師清涼德洪禪師超化靜禪師石頭懷志庵主雙溪印首座慧安慧淵禪師(已上二十人見錄)泐潭福深禪師花葯英禪師龜山允平禪師嘉祐道用禪師象耳惟古禪師北禪惟孝禪師嘉祐赟禪師曹山慧言禪師雍熙道光禪師南臺洪禪師谷山希祖禪師光孝慧滿禪師北禪慧昭禪師石霜紹珂禪師慈雲敦雅禪師湯泉禪禪師寶峰楚原首座安石王荊公(已上十八人無錄)

續傳燈錄卷第二十二目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十二

大鑒下第十四世

黃龍

【現代漢語翻譯】現代漢語譯本：《人見錄》收錄了興化演禪師（Xinghua Yan, 禪師名），顯明道昌禪師（Xianming Daochang, 禪師名），景德慧英禪師（Jingde Huiying, 禪師名），集福寶嚴禪師（Jifu Baoyan, 禪師名），雲門寶宣禪師（Yunmen Baoxuan, 禪師名），廷禧智融禪師（Tingxi Zhirong, 禪師名），天柱修靜禪師（Tianzhu Xiujing, 禪師名），勝緣居智禪師（Shengyuan Juzhi, 禪師名），云蓋師肇禪師（Yungai Shizhao, 禪師名），興化法海禪師（Xinghua Fahai, 禪師名），鹿苑思齊禪師（Luyuan Siqi, 禪師名），大龜惟益禪師（Dagui Weiyi, 禪師名），大龍世和禪師（Dalong Shihe, 禪師名），雙峰如穎禪師（Shuangfeng Ruying, 禪師名），觀音覺勤禪師（Guanyin Jueqin, 禪師名），顯親如鑒禪師（Xianqin Rujian, 禪師名），南登法安禪師（Nandeng Fa'an, 禪師名），建隆維慶禪師（Jianlong Weiqing, 禪師名），無為維琮禪師（Wuwei Weicong, 禪師名），西峰素禪師（Xifeng Su, 禪師名），禪林希廣禪師（Chanlin Xiguang, 禪師名），法海法琮禪師（Fahai Facong, 禪師名），徐禧德佔龍圖公（Xu Xi Dezhan Longtu Gong, 人名），立夏倚居士（Lixia Yi, 居士名），意禪上座（Yichan Shangzuo, 禪師名），彭汝勵居士（Peng Ruli, 居士名），王正言居士（Wang Zhengyan, 居士名），吳中立大夫（Wu Zhongli Daifu, 人名），韓宗古侍郎（Han Zonggu Shilang, 人名）(以上二十九人沒有記錄)。寶峰文禪師（Baofeng Wen, 禪師名）的法嗣有三十八人：兜率從悅禪師（Doushuai Congyue, 禪師名），法雲杲禪師（Fayun Gao, 禪師名），泐潭文準禪師（Letan Wenzhun, 禪師名），慧日文雅禪師（Huir Wenya, 禪師名），洞山梵言禪師（Dongshan Fanyan, 禪師名），文殊宣能禪師（Wenshu Xuanneng, 禪師名），壽寧善資禪師（Shouning Shanzi, 禪師名），上封慧和禪師（Shangfeng Huihe, 禪師名），五峰本禪師（Wufeng Ben, 禪師名），太平安禪師（Taiping An, 禪師名），報慈進英禪師（Baoci Jinying, 禪師名），洞山至干禪師（Dongshan Zhigan, 禪師名），寶華普鑒禪師（Baohua Pujian, 禪師名），九峰希廣禪師（Jiufeng Xiguang, 禪師名），黃檗道全禪師（Huangbo Daoquan, 禪師名），清涼德洪禪師（Qingliang Dehong, 禪師名），超化靜禪師（Chaohua Jing, 禪師名），石頭懷志庵主（Shitou Huaizhi Anzhu, 禪師名），雙溪印首座（Shuangxi Yin Shouzuo, 禪師名），慧安慧淵禪師（Huian Huiyuan, 禪師名）(以上二十人見於記錄)。泐潭福深禪師（Letan Fushen, 禪師名），花葯英禪師（Huayao Ying, 禪師名），龜山允平禪師（Guishan Yunping, 禪師名），嘉祐道用禪師（Jiayou Daoyong, 禪師名），像耳惟古禪師（Xianger Weigu, 禪師名），北禪惟孝禪師（Beichan Weixiao, 禪師名），嘉祐赟禪師（Jiayou Yun, 禪師名），曹山慧言禪師（Caoshan Huiyan, 禪師名），雍熙道光禪師（Yongxi Daoguang, 禪師名），南臺洪禪師（Nantai Hong, 禪師名），谷山希祖禪師（Gushan Xizu, 禪師名），光孝慧滿禪師（Guangxiao Huiman, 禪師名），北禪慧昭禪師（Beichan Huizhao, 禪師名），石霜紹珂禪師（Shishuang Shaoke, 禪師名），慈雲敦雅禪師（Ciyun Dunya, 禪師名），湯泉禪禪師（Tangquan Chan, 禪師名），寶峰楚原首座（Baofeng Chuyuan Shouzuo, 禪師名），安石王荊公（Anshi Wang Jinggong, 人名）(以上十八人沒有記錄)。

《續傳燈錄》卷第二十二目錄(終) 《大正藏》第 51 冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二十二

大鑒下第十四世

黃龍

【English Translation】 English version: 'Ren Jian Lu' records Xinghua Yan (Xinghua Yan, a Chan master), Xianming Daochang (Xianming Daochang, a Chan master), Jingde Huiying (Jingde Huiying, a Chan master), Jifu Baoyan (Jifu Baoyan, a Chan master), Yunmen Baoxuan (Yunmen Baoxuan, a Chan master), Tingxi Zhirong (Tingxi Zhirong, a Chan master), Tianzhu Xiujing (Tianzhu Xiujing, a Chan master), Shengyuan Juzhi (Shengyuan Juzhi, a Chan master), Yungai Shizhao (Yungai Shizhao, a Chan master), Xinghua Fahai (Xinghua Fahai, a Chan master), Luyuan Siqi (Luyuan Siqi, a Chan master), Dagui Weiyi (Dagui Weiyi, a Chan master), Dalong Shihe (Dalong Shihe, a Chan master), Shuangfeng Ruying (Shuangfeng Ruying, a Chan master), Guanyin Jueqin (Guanyin Jueqin, a Chan master), Xianqin Rujian (Xianqin Rujian, a Chan master), Nandeng Fa'an (Nandeng Fa'an, a Chan master), Jianlong Weiqing (Jianlong Weiqing, a Chan master), Wuwei Weicong (Wuwei Weicong, a Chan master), Xifeng Su (Xifeng Su, a Chan master), Chanlin Xiguang (Chanlin Xiguang, a Chan master), Fahai Facong (Fahai Facong, a Chan master), Xu Xi Dezhan Longtu Gong (Xu Xi Dezhan Longtu Gong, a person's name), Lixia Yi (Lixia Yi, a layperson), Yichan Shangzuo (Yichan Shangzuo, a Chan master), Peng Ruli (Peng Ruli, a layperson), Wang Zhengyan (Wang Zhengyan, a layperson), Wu Zhongli Daifu (Wu Zhongli Daifu, a person's name), Han Zonggu Shilang (Han Zonggu Shilang, a person's name) (The above twenty-nine people have no records). Baofeng Wen (Baofeng Wen, a Chan master) had thirty-eight Dharma heirs: Doushuai Congyue (Doushuai Congyue, a Chan master), Fayun Gao (Fayun Gao, a Chan master), Letan Wenzhun (Letan Wenzhun, a Chan master), Huir Wenya (Huir Wenya, a Chan master), Dongshan Fanyan (Dongshan Fanyan, a Chan master), Wenshu Xuanneng (Wenshu Xuanneng, a Chan master), Shouning Shanzi (Shouning Shanzi, a Chan master), Shangfeng Huihe (Shangfeng Huihe, a Chan master), Wufeng Ben (Wufeng Ben, a Chan master), Taiping An (Taiping An, a Chan master), Baoci Jinying (Baoci Jinying, a Chan master), Dongshan Zhigan (Dongshan Zhigan, a Chan master), Baohua Pujian (Baohua Pujian, a Chan master), Jiufeng Xiguang (Jiufeng Xiguang, a Chan master), Huangbo Daoquan (Huangbo Daoquan, a Chan master), Qingliang Dehong (Qingliang Dehong, a Chan master), Chaohua Jing (Chaohua Jing, a Chan master), Shitou Huaizhi Anzhu (Shitou Huaizhi Anzhu, a Chan master), Shuangxi Yin Shouzuo (Shuangxi Yin Shouzuo, a Chan master), Huian Huiyuan (Huian Huiyuan, a Chan master) (The above twenty people are recorded). Letan Fushen (Letan Fushen, a Chan master), Huayao Ying (Huayao Ying, a Chan master), Guishan Yunping (Guishan Yunping, a Chan master), Jiayou Daoyong (Jiayou Daoyong, a Chan master), Xianger Weigu (Xianger Weigu, a Chan master), Beichan Weixiao (Beichan Weixiao, a Chan master), Jiayou Yun (Jiayou Yun, a Chan master), Caoshan Huiyan (Caoshan Huiyan, a Chan master), Yongxi Daoguang (Yongxi Daoguang, a Chan master), Nantai Hong (Nantai Hong, a Chan master), Gushan Xizu (Gushan Xizu, a Chan master), Guangxiao Huiman (Guangxiao Huiman, a Chan master), Beichan Huizhao (Beichan Huizhao, a Chan master), Shishuang Shaoke (Shishuang Shaoke, a Chan master), Ciyun Dunya (Ciyun Dunya, a Chan master), Tangquan Chan (Tangquan Chan, a Chan master), Baofeng Chuyuan Shouzuo (Baofeng Chuyuan Shouzuo, a Chan master), Anshi Wang Jinggong (Anshi Wang Jinggong, a person's name) (The above eighteen people have no records).

Table of Contents of 'Continuation of the Record of the Lamp', Volume 22 (End) 'Taisho Tripitaka' Volume 51, No. 2077 'Continuation of the Record of the Lamp'

'Continuation of the Record of the Lamp', Volume 22

Fourteenth Generation under Dajian

Huanglong

心禪師法嗣

黃龍悟新禪師。王氏。韶州曲江人也。魁岸黑麵如梵僧狀。依佛陀院落髮。以氣節蓋眾好面折人。初謁棲賢秀鐵面。秀問。上座甚處人。對曰。廣南。韶州又問。曾到雲門否。對曰。曾到。又問。曾到靈樹否。對曰。曾到。秀曰。如何是靈樹枝條。對曰。長底自長短底自短。秀曰。廣南蠻莫亂說。新曰。向北驢只恁么拂袖而出。秀器之。而新無留意。乃之黃龍謁寶覺禪師。談辯無所抵捂。寶覺曰。若之技止此耶。是故說食耳。渠能飽人乎。新窘無以進。從容白曰。悟新到此弓折箭盡。愿和尚慈悲指個安樂處。寶覺曰。一塵飛而翳天。一芥墮而覆。地安樂處正忌上座許多骨董。直須死卻無量劫來全心乃可耳。新趨出。一日默坐下板會知事捶行者。新聞杖聲忽大悟。奮起忘納其屨。趨方丈見寶覺自譽曰。天下人總是學得底。某甲是悟得底。寶覺笑曰。選佛得甲科何可當也。新自是號死心叟。榜其居曰死心室。蓋識悟也。久之去游湘西。是時哲禪師領嶽麓。新往造焉。哲問。是凡是聖。對曰。非凡非聖。哲曰。是什麼。對曰。高著眼。哲曰。恁么則南山起云北山下雨。對曰。且道是凡是聖。哲曰。爭奈頭上漫漫腳下漫漫。新仰屋作噓聲。哲曰。氣急殺人。對曰。恰是。拂袖便出。謁法昌遇禪師。遇問近離

【現代漢語翻譯】現代漢語譯本心禪師法嗣

黃龍悟新禪師（Huanglong Wuxin Chan Master）。王姓，韶州曲江人。身材魁梧，黑臉，像個梵僧。在佛陀院剃度出家，以氣節壓倒眾人，喜歡當面指責別人的過失。最初拜訪棲賢秀鐵面禪師（Qixian Xiu Tiemian Chan Master）。秀問：『上座是哪裡人？』答：『廣南。韶州』又問：『曾到過雲門嗎？』答：『曾到過。』又問：『曾到過靈樹嗎？』答：『曾到過。』秀說：『如何是靈樹的枝條？』答：『長的自長，短的自短。』秀說：『廣南蠻人不要胡說。』新說：『向北的驢子也只是這樣。』拂袖而去。秀很器重他，但悟新沒有留意。於是前往黃龍拜訪寶覺禪師（Baojue Chan Master）。談論辯解，沒有能抵擋的。寶覺說：『你的技能僅止於此嗎？這只是在說食物罷了，它能讓人吃飽嗎？』悟新窘迫，無話可說。從容地說道：『悟新到這裡，弓也折了，箭也用盡了。愿和尚慈悲，指個安樂的地方。』寶覺說：『一粒塵土飛起就能遮蔽天空，一粒芥菜掉落就能覆蓋大地，安樂的地方正忌諱上座你這些舊東西。必須徹底死去無量劫以來的全部心念才可以。』悟新快步退出。一天，默坐在下板處，知事在捶打行者。悟新聽到杖聲，忽然大悟。奮起，忘記穿好鞋子，跑到方丈室見寶覺，自我誇耀說：『天下人都是學來的，我卻是悟出來的。』寶覺笑著說：『選佛得了甲等，怎麼可以這樣！』悟新從此自號死心叟，在自己的住處題名為死心室。這是因為他認識到了開悟的道理。過了很久，他去遊歷湘西。當時哲禪師主持嶽麓寺。悟新前去拜訪。哲問：『是凡是聖？』答：『非凡非聖。』哲說：『是什麼？』答：『高著眼。』哲說：『這樣說來，就是南山起云，北山下雨。』答：『且說說是凡是聖？』哲說：『爭奈頭上漫漫，腳下漫漫。』悟新仰頭作嘆息聲。哲說：『氣急殺人。』答：『恰是。』拂袖便出。拜訪法昌遇禪師（Fachang Yu Chan Master）。遇問：『最近離開哪裡？』

【English Translation】 English version Successors of the Mind Chan Master

Chan Master Wuxin of Huanglong (Huanglong Wuxin Chan Master). His surname was Wang, and he was from Qujiang in Shaozhou. He was tall and had a dark face, resembling a Brahman monk. He shaved his head at the Buddha Temple and surpassed others in integrity, often criticizing people face to face. He first visited Chan Master Tiemian of Qixian (Qixian Xiu Tiemian Chan Master). Xiu asked, 'Where are you from, Venerable?' He replied, 'Guangnan, Shaozhou.' He then asked, 'Have you been to Yunmen?' He replied, 'I have.' He then asked, 'Have you been to Lingshu?' He replied, 'I have.' Xiu said, 'What are the branches of Lingshu like?' He replied, 'The long ones are long, and the short ones are short.' Xiu said, 'Don't talk nonsense, Guangnan barbarian.' Xin said, 'The donkey to the north is just like that.' He flicked his sleeves and left. Xiu valued him, but Wuxin paid no attention. So he went to Huanglong to visit Chan Master Baojue (Baojue Chan Master). He argued and debated without being able to resist. Baojue said, 'Is your skill only this? This is just talking about food; can it fill people?' Wuxin was embarrassed and had nothing to say. He calmly said, 'Wuxin has come here, and his bow is broken, and his arrows are exhausted. I wish the Abbot would have compassion and point out a place of peace.' Baojue said, 'A speck of dust flying can obscure the sky, and a mustard seed falling can cover the earth. The place of peace is precisely what the Venerable dislikes about these old things. You must completely die to the entire mind of countless kalpas.' Wuxin hurried out. One day, while sitting silently at the lower board, the supervisor was beating the practitioners. Wuxin suddenly had a great enlightenment upon hearing the sound of the staff. He jumped up, forgetting to put on his shoes properly, and ran to the abbot's room to see Baojue, boasting, 'Everyone in the world learns, but I am enlightened.' Baojue laughed and said, 'You got the top grade in the Buddha selection, how can you be like this!' From then on, Wuxin called himself 'Old Man Dead Heart' and named his residence 'Dead Heart Room.' This was because he recognized the principle of enlightenment. After a long time, he went to travel in Xiangxi. At that time, Chan Master Zhe was in charge of Yuelu Temple. Wuxin went to visit. Zhe asked, 'Is it ordinary or holy?' He replied, 'Neither ordinary nor holy.' Zhe said, 'What is it?' He replied, 'Keep your eyes high.' Zhe said, 'In that case, the South Mountain rises with clouds, and the North Mountain rains.' He replied, 'Let's talk about whether it's ordinary or holy?' Zhe said, 'But the top of your head is vast, and the bottom of your feet is vast.' Wuxin looked up and sighed. Zhe said, 'You're in a hurry to kill people.' He replied, 'Exactly.' He flicked his sleeves and left. He visited Chan Master Yu of Fachang (Fachang Yu Chan Master). Yu asked, 'Where did you leave recently?'

甚處對曰某甲自黃龍來。遇云。還見心禪師么。對曰見。遇曰。什麼處見。對曰。吃粥吃飯處見。遇插火箸于爐中雲。者個又作么生。新拽脫火箸便行。新初住云巖。已而遷翠巖。翠巖舊有淫祠。鄉人禳禬酒胾汪穢無虛日。新誡知事毀之。知事辭以不敢掇禍。新怒曰。使能作禍吾自當之。乃躬自毀折。俄有巨蟒。蟠臥內引首作吞噬之狀。新叱之而遁。新安寢無他。未幾再領云巖。建經藏太史黃公庭堅為作記。有以其親墓誌镵于碑陰者。新恚罵曰。陵侮不避禍若是。語未卒電光翻屋雷擊自戶入。析其碑陰中分之。視之已成灰燼。而藏記安然無損。晚遷住黃龍。學者云委。屬疾退居。晦堂夜參。豎起拂子云。看看。拂子病死心病。拂子安死心安。拂子穿卻死心。死心穿卻拂子。正當恁么時。喚作拂子又是死心。喚作死心又是拂子。畢竟喚作什麼。良久云。莫把是非來辨我。浮生穿鑿不相干。有乞末後句者。新與偈云。末後一句子。直須心路絕。六根門既空。萬法無生滅。於此徹其源。不須求解脫。生平愛罵人。只為長快活。政和五年十二月十三日晚小參說偈。十五日泊然坐逝。訃聞。諸方衲子為之嗚咽流涕。茶毗得舍利五色。閱世七十二。坐四十五夏。塔于晦堂之後。

隆興府黃龍靈源惟清禪師。本州陳氏子。印心

【現代漢語翻譯】現代漢語譯本：有人問：『你在哪裡？』他回答說：『我從黃龍（寺名）來。』那人問：『你見到心禪師（黃龍慧南禪師）了嗎？』他回答說：『見到了。』那人問：『在什麼地方見到的？』他回答說：『在吃粥吃飯的地方見到的。』那人將火箸插入爐中，問道：『這個又作什麼解釋？』惟清禪師拿起火箸便走了。惟清禪師最初住在云巖（寺名），後來遷到翠巖（寺名）。翠巖舊有淫祠，鄉人祭祀祈福，酒肉污穢，沒有一天不是如此。惟清禪師告誡知事（寺院執事）要毀掉它。知事推辭說不敢招惹禍患。惟清禪師怒道：『如果真能作禍，我自當承擔。』於是親自毀壞拆除。不久，有一條巨蟒盤踞在室內，昂起頭作吞噬的樣子。惟清禪師呵斥它，巨蟒便逃走了。惟清禪師安然睡覺，沒有發生其他事情。沒過多久，惟清禪師再次主持云巖寺。他建造經藏，太史黃公庭堅（著名書法家、文學家）為之作記。有人將他親人的墓誌銘刻在碑的背面。惟清禪師憤怒地罵道：『如此陵侮，不怕招惹禍患嗎！』話音未落，電光擊穿屋頂，雷從門外打進來，將碑的背面劈成兩半。檢視時，已經化為灰燼，而經藏的題記卻安然無損。晚年，惟清禪師遷居黃龍寺。前來求學的僧人如雲。他因病退居。晦堂禪師（黃龍祖心禪師）晚上參禪時，豎起拂塵說：『看看。拂塵病死，心也病死；拂塵安好，心也安好；拂塵穿透死心，死心也穿透拂塵。正在這個時候，稱作拂塵，又是死心；稱作死心，又是拂塵。到底稱作什麼？』良久，他說：『不要用是非來辨別我，浮生中的穿鑿附會與我不相干。』有人請求開示最後一句。惟清禪師作偈說：『最後一句，必須斷絕心路。六根門既已空，萬法無生滅。於此徹底明白源頭，不必求解脫。平生喜歡罵人，只為長久快樂。』政和五年（1115年）十二月十三日晚上，惟清禪師小參說法偈。十五日安然坐化逝世。訃告傳出，各方僧人為之嗚咽流淚。火化后得到五色舍利。享年七十二歲，坐禪四十五個夏天。塔建在晦堂禪師之後。隆興府黃龍靈源惟清禪師，是本州陳氏之子，印心（禪宗術語，以心印心，指不立文字，直指人心的禪法）。

【English Translation】 English version: Someone asked: 'Where are you from?' He replied: 'I come from Huanglong (temple name).' The person asked: 'Did you see Chan Master Xin (Chan Master Huinan of Huanglong)?' He replied: 'I saw him.' The person asked: 'Where did you see him?' He replied: 'I saw him where we eat porridge and rice.' That person inserted a fire poker into the stove and asked: 'What is this for?' Xin Chan Master grabbed the fire poker and left. Initially, Xin Chan Master resided at Yunyan (temple name), and later moved to Cuiyan (temple name). Cuiyan had an old, lewd shrine where villagers offered sacrifices and prayers, with wine and meat causing filth every day. Xin Chan Master warned the steward (temple affairs officer) to destroy it. The steward declined, saying he dared not invite disaster. Xin Chan Master angrily said: 'If it can truly bring disaster, I will bear it myself.' So he personally destroyed and demolished it. Soon after, a giant python coiled in the room, raising its head as if to devour. Xin Chan Master scolded it, and the python fled. Xin Chan Master slept peacefully, and nothing else happened. Not long after, Xin Chan Master again presided over Yunyan Temple. He built a scripture library, and Grand Historian Huang Gong Tingjian (famous calligrapher and writer) wrote a record for it. Someone had his family's epitaph carved on the back of the stele. Xin Chan Master angrily cursed: 'Such insult, are you not afraid of inviting disaster!' Before he finished speaking, lightning struck through the roof, and thunder entered from outside the door, splitting the back of the stele in half. Upon inspection, it had turned to ashes, but the inscription for the scripture library remained intact. In his later years, Xin Chan Master moved to Huanglong Temple. Monks came to study like clouds. He retired due to illness. Chan Master Huitang (Chan Master Zuxin of Huanglong) raised a whisk during evening meditation and said: 'Look, look. When the whisk is sick and dies, the mind is also sick and dies; when the whisk is well, the mind is also well; the whisk pierces through the dead mind, and the dead mind also pierces through the whisk. At this very moment, calling it a whisk is also calling it a dead mind; calling it a dead mind is also calling it a whisk. What should we call it after all?' After a long silence, he said: 'Do not use right and wrong to distinguish me, the artificial constructs of fleeting life have nothing to do with me.' Someone requested instruction on the final phrase. Xin Chan Master composed a verse saying: 'The final phrase, must sever the path of the mind. The six sense gates are already empty, all dharmas are without arising or ceasing. Here, thoroughly understand the source, no need to seek liberation. All my life I have loved to scold people, just for lasting happiness.' On the evening of the thirteenth day of the twelfth month of the fifth year of Zhenghe (1115), Xin Chan Master gave a small meditation talk and verse. On the fifteenth day, he peacefully passed away in seated meditation. When the obituary was announced, monks from all directions wept and shed tears. After cremation, five-colored relics were obtained. He lived to the age of seventy-two, and sat in meditation for forty-five summers. The pagoda was built behind Chan Master Huitang. Chan Master Weiqing of Lingyuan of Huanglong in Longxing Prefecture, was a son of the Chen family of this prefecture, Yinxin (Chan Buddhist term, mind-to-mind transmission, referring to the Chan method that does not establish words and directly points to the human mind).

于晦堂。每謂人曰。今之學者未脫生死。病在甚麼處。病在偷心未死耳。然非其罪。為師者之罪也。如漢高帝紿韓信而殺之。信雖死其心果死乎。古之學者言下脫生死。效在甚麼處。在偷心已死。然非學者自能爾。實為師者鉗錘妙密也。如梁武帝御大殿見侯景不動聲氣。而景之心已枯竭無餘矣。諸方所說非不美麗。要之如趙昌畫花。花雖逼真而非真花也。上堂。鼓聲才動大眾云臻。無限天機一時漏泄。不孤正眼便合歸堂。更待繁詞沉埋宗旨。縱謂釋迦不出世。四十九年說。達磨不西來。少林有妙訣。修山主也似高里望鄉關。又道若人識祖佛。當處便超越。直饒恁么悟入親切去。更有轉身一路。勘過了打。以拂子擊禪林下坐。上堂。江月照松風吹。永夜清宵更是誰。霧露雲霞遮不得。箇中猶道不如歸。復何歸。荷葉團團團似鏡。菱角尖尖尖似錐。上堂。三世諸佛不知有。恩無重報。貍奴白牯卻知有。功不浪施。明大用曉全機。絕軌跡不思議。歸去好無人知。衝開碧落松千尺。截斷紅塵水一磎。上堂。至道無難惟嫌揀擇。但莫增愛洞然明白。祖師恁么說話。瞎卻天下人眼。識是非別緇素底衲僧。到這裡如何辨明。未能行到水窮處。難教坐看云起時。

隆慶府泐潭草堂善清禪師。南雄州何氏子。初謁大溈哲禪師無所得

【現代漢語翻譯】現代漢語譯本：于晦堂經常對人說：『現在的學人未能脫離生死輪迴，病癥在哪裡呢？病癥就在於『偷心』（指攀緣外境、執著妄念的心）沒有死。然而，這並非學人的罪過，而是為師者的罪過啊！』就像漢高帝欺騙韓信並將他殺害，韓信雖然死了，他的『心』果真死了嗎？古時候的學人一聽聞佛法就能脫離生死輪迴，效驗在哪裡呢？就在於『偷心』已經死了。然而，這並非學人自己能夠做到，實在是因為為師者鉗錘（比喻嚴格的教導和磨練）巧妙嚴密啊！就像梁武帝在御花園見到侯景，不動聲色，而侯景的心已經枯竭無餘了。各處所說的佛法並非不美麗，但總像趙昌畫的花，花雖然逼真，卻不是真花啊！

（善清禪師）上堂說法：鼓聲才響，大眾雲集，無限的天機一時泄露。不辜負這雙正眼，便應各自歸堂。更等待繁瑣的言辭來埋沒宗旨嗎？縱然說釋迦牟尼佛沒有出世，四十九年沒有說法；達摩祖師沒有西來，少林寺沒有妙訣。修山主也像高里人遙望家鄉。又說如果有人認識了祖佛，當下就能超越。即使這樣悟入得親切，還有轉身的一路。勘驗過了就打！』用拂子擊禪床，示意大眾下坐。

（善清禪師）上堂說法：『江上的月亮照耀，松樹被風吹拂，永夜清宵，又是誰在享受呢？霧露雲霞遮蓋不住，其中還說不如歸去。』又歸向何處呢？荷葉圓圓，圓得像鏡子；菱角尖尖，尖得像錐子。

（善清禪師）上堂說法：『三世諸佛不知有，恩無重報；貍奴白牯卻知有，功不浪施。明白大用，曉了全機，絕了軌跡，不可思議。歸去好無人知，衝開碧落松千尺，截斷紅塵水一磎。』（貍奴：貓的別稱。白牯：白色的母牛。碧落：指天空。磎：山間的小溪。）

（善清禪師）上堂說法：『至道（最高的道）沒有困難，只在于嫌棄揀擇。只要不增加愛憎，就能洞然明白。』祖師這樣說話，瞎了天下人的眼睛。辨識是非，區別僧俗的衲僧，到這裡如何辨明？『未能行到水窮處，難教坐看云起時。』

隆慶府泐潭草堂善清禪師，南雄州何氏之子。最初拜見大溈哲禪師，沒有得到開悟。

【English Translation】 English version: Yu Huitang often said to people: 'Today's scholars have not escaped the cycle of birth and death. What is the cause of their illness? The illness lies in the fact that the 'stealing mind' (referring to the mind that clings to external objects and is attached to deluded thoughts) has not died. However, this is not the fault of the scholars, but the fault of the teachers!' It's like Emperor Gao of Han deceived Han Xin and killed him. Although Han Xin died, did his 'mind' truly die? In ancient times, scholars could escape the cycle of birth and death upon hearing the Dharma. Where was the effect? It was in the fact that the 'stealing mind' had already died. However, this was not something that the scholars could do on their own. It was truly because the teachers' hammering (a metaphor for strict teaching and training) was skillful and meticulous! It's like Emperor Wu of Liang saw Hou Jing in the imperial garden, without moving or making a sound, and Hou Jing's heart was already withered and empty. The Dharma spoken in various places is not without beauty, but it is always like the flowers painted by Zhao Chang. Although the flowers are lifelike, they are not real flowers!'

(Zen Master Shanging) ascended the hall to preach: 'As soon as the drum sounds, the masses gather, and the infinite heavenly secrets are revealed at once. If you do not fail these two correct eyes, you should each return to the hall. Are you waiting for tedious words to bury the purpose? Even if it is said that Shakyamuni Buddha did not appear in the world and did not speak the Dharma for forty-nine years; Bodhidharma did not come to the West, and the Shaolin Temple has no secret formula. The master of Xiushan is also like the people of Gaoli looking at their hometown from afar. It is also said that if someone recognizes the ancestral Buddha, they can transcend immediately. Even if you realize it so intimately, there is still a way to turn around. If you pass the test, you will be beaten!' He struck the Zen bed with a whisk, signaling the masses to sit down.

(Zen Master Shanging) ascended the hall to preach: 'The moon shines on the river, and the pine trees are blown by the wind. Who is enjoying this eternal night? The mist and clouds cannot cover it, and yet they say it is better to return.' Where to return? The lotus leaves are round, round like a mirror; the water chestnuts are sharp, sharp like an awl.

(Zen Master Shanging) ascended the hall to preach: 'The Buddhas of the three worlds do not know of existence, so kindness is not repaid; the cat and the white cow do know of existence, so merit is not wasted. Understand the great function, understand the whole machine, cut off traces, and be inconceivable. It is good to return without anyone knowing, break open the blue sky with a thousand feet of pine, and cut off the red dust with a stream of water.' (Li Nu: another name for cat. Bai Gu: white cow. Biluo: refers to the sky. Xi: a small stream in the mountains.)

(Zen Master Shanging) ascended the hall to preach: 'The supreme path is not difficult, only in disliking selection. As long as you do not increase love and hatred, you can understand clearly.' The patriarch said this, blinding the eyes of the people of the world. Nuns who distinguish right from wrong and distinguish monks from laity, how can they distinguish here? 'If you cannot walk to the end of the water, it is difficult to teach you to sit and watch the clouds rise.'

Zen Master Shanging of Letan Thatched Cottage in Longqing Prefecture was the son of the He family in Nanxiong Prefecture. He first visited Zen Master Dawei Zhe, but did not attain enlightenment.

。后謁黃龍。龍示以風幡話。久而不契。一日龍問。風幡話子作么生會。師曰。迥無入處乞師方便。龍曰。子見貓兒捕鼠乎。目睛不瞬四足踞地。諸根順向首尾一直擬無不中。子誠能如是。心無異緣六根自靜。默然而究萬無失一也。師從是屏去閑緣歲余。豁然契悟。以偈告龍曰。隨隨隨昔昔昔隨隨隨後無人識。夜來明月上高峰。元來只是這個賊。龍頷之。復告之曰。得道非難弘道為難。弘道猶在己。說法為人難。既明之後在力行之。大凡宗師說法。一句中具三玄。一玄中具三要。子入處真實。得坐披衣向後自看。自然七通八達去。師復依止七年。乃辭遍訪叢林。后出世黃龍終於泐潭。僧問。牛頭未見四祖時如何。師曰。京三卞四。曰見后如何。師曰。灰頭土面。曰畢竟如何。師曰。一場懡㦬。開堂上堂。舉浮山遠和尚云。欲得英俊么。仍須四事俱備。方顯宗師蹊徑。何謂也。一者祖師巴鼻。二具金剛眼睛。三有師子爪牙。四得衲僧殺活。拄杖得此四事。方可縱橫變態任運卷舒。高聳人天壁立千仞。倘不如是守死善道者敗軍之地。何故棒打石人貴論實事。是以到這裡得不。修江耿耿大野云凝。綠竹含煙青山鎖翠。風雲一致水月齊觀。一句該通已彰殘朽。師曰。黃龍今日出世。時當末季佛法澆漓。不用祖師巴鼻。不用金剛

【現代漢語翻譯】現代漢語譯本後來，他去拜訪黃龍慧南禪師（Huanglong Huinan，禪師名）。黃龍禪師用『風幡話』（風幡話，指關於風和幡的公案）來開示他，但他很久都不能領悟。一天，黃龍禪師問：『你對這風幡話是如何理解的？』他回答說：『我完全找不到切入點，懇請禪師指點。』黃龍禪師說：『你見過貓捉老鼠嗎？眼睛一眨不眨，四隻腳緊緊抓住地面，所有的感官都集中於目標，從頭到尾保持一致，好像沒有抓不住的。你如果真能像這樣，心無旁騖，六根自然清凈，默默地深入探究，就不會有任何遺漏。』他從此摒棄了雜念，過了一年多，豁然開悟，用偈語告訴黃龍禪師：『隨隨隨，昔昔昔，隨隨隨後無人識。夜來明月上高峰，元來只是這個賊。』（隨隨隨，昔昔昔，跟隨追逐卻無人認識。夜晚明月升上高峰，原來一直就是這個賊。）黃龍禪師認可了他的領悟。又告誡他說：『得道不難，弘道才難。弘道還在於自身，說法度人更難。既然已經明白，就要努力實踐。大凡宗師說法，一句中包含三玄，一玄中包含三要。你如果能真實地進入其中，就能坐著披上袈裟，向後看看自己，自然就能七通八達。』他再次依止黃龍禪師七年，才告辭，遍訪各處叢林。後來住持黃龍寺，最終在泐潭圓寂。有僧人問：『牛頭慧融（Niutou Huirong，禪師名）未見四祖道信（Sizu Daoxin，禪師名）時如何？』他回答說：『京三卞四。』（京三卞四，指不確定，沒有定數）問：『見后如何？』他回答說：『灰頭土面。』（灰頭土面，指謙卑，樸素）問：『究竟如何？』他回答說：『一場懡㦬。』（一場懡㦬，指糊里糊塗，不明所以）開堂上堂時，他引用浮山法遠（Fushan Fayuan，禪師名）和尚的話說：『想要成為英俊的宗師嗎？必須具備四件事，才能顯現宗師的途徑。』哪四件事呢？一是祖師的把柄（Zushi Babing，指傳承和依據），二是金剛的眼睛（Jingang Yanjing，指洞察力），三是獅子的爪牙（Shizi Zhaoya，指威猛的力量），四是衲僧的殺活（Naseng Shahuo，指決斷的能力）。拄杖具備這四件事，才能縱橫變化，任運自如，高聳如人天之墻，壁立如千仞之山。如果不是這樣，死守善道，就是敗軍之地。為什麼說棒打石人，貴在論實事？因此，到了這裡，能做到嗎？修江耿耿，大野云凝，綠竹含煙，青山鎖翠，風雲一致，水月齊觀，一句該通，已彰殘朽。他說：『黃龍今日出世，正當末法時期，佛法衰微，不用祖師的把柄，不用金剛的眼睛』

【English Translation】 English version Later, he visited Huanglong Huinan (Huanglong Huinan, name of a Chan master). Huanglong showed him the 『wind and banner story』 (Fengfan Hua, refers to a public case about wind and banners), but he couldn't comprehend it for a long time. One day, Huanglong asked: 『How do you understand this wind and banner story?』 He replied: 『I can't find an entry point at all, please give me some guidance, Master.』 Huanglong said: 『Have you seen a cat catching a mouse? Its eyes don't blink, its four feet firmly grip the ground, all its senses are focused on the target, consistent from beginning to end, as if there is nothing it can't catch. If you can truly be like this, with no distractions in your mind, the six senses will naturally be pure, and if you delve into it silently, you won't miss anything.』 From then on, he abandoned distracting thoughts, and after more than a year, he suddenly attained enlightenment, and told Huanglong in a verse: 『Following, following, following, past, past, past, following, following, following, no one recognizes it. Last night, the bright moon rose to the top of the peak, originally it was just this thief.』 (Following, following, following, past, past, past, following, following, following, no one recognizes it. Last night, the bright moon rose to the top of the peak, originally it was just this thief.) Huanglong approved of his enlightenment. He further admonished him: 『Attaining the Dao is not difficult, propagating the Dao is difficult. Propagating the Dao still lies within oneself, and it is even more difficult to preach the Dharma to save people. Now that you understand, you must strive to practice it. In general, when a master preaches the Dharma, one sentence contains three mysteries, and one mystery contains three essentials. If you can truly enter into it, you can sit and put on the kasaya, look back at yourself, and naturally you will be able to understand everything.』 He once again stayed with Huanglong for seven years before bidding farewell and visiting various monasteries. Later, he became the abbot of Huanglong Temple and eventually passed away in Letan. A monk asked: 『What was Niutou Huirong (Niutou Huirong, name of a Chan master) like before he met the Fourth Patriarch Daoxin (Sizu Daoxin, name of a Chan master)?』 He replied: 『Jing San Bian Si.』 (Jing San Bian Si, refers to uncertainty, no fixed number) Asked: 『What was he like after meeting him?』 He replied: 『Ash-faced and dirt-covered.』 (Hui Tou Tu Mian, refers to humility and simplicity) Asked: 『What is it ultimately like?』 He replied: 『A muddleheaded mess.』 (Yi Chang Me Mo, refers to being confused and not understanding) When opening the hall and ascending the hall, he quoted the words of Abbot Fushan Fayuan (Fushan Fayuan, name of a Chan master): 『Do you want to become an outstanding master? You must have four things to show the path of a master.』 What are the four things? First, the handle of the patriarch (Zushi Babing, refers to inheritance and basis), second, the eyes of Vajra (Jingang Yanjing, refers to insight), third, the claws and teeth of a lion (Shizi Zhaoya, refers to mighty power), and fourth, the killing and enlivening of a monastic (Naseng Shahuo, refers to the ability to make decisions). The staff possesses these four things, so that it can be transformed horizontally and vertically, freely and naturally, towering like a wall of humans and gods, and standing like a mountain of thousands of feet. If it is not like this, guarding the good way to the death is the land of a defeated army. Why do we say that hitting a stone man is valuable in discussing practical matters? Therefore, when you get here, can you do it? The Xiu River is bright, the wilderness is condensed with clouds, the green bamboo contains smoke, the green mountains lock the emerald, the wind and clouds are consistent, the water and moon are viewed together, one sentence should be understood, and the remaining decay has been revealed. He said: 『Huanglong was born today, just in the age of the end of Dharma, the Buddha Dharma is declining, there is no need for the handle of the patriarch, no need for the eyes of Vajra』

眼睛。不用師子爪牙。不用殺活拄杖。只有一枝拂子以為蹊徑。亦能縱橫變態任運卷舒。亦能高聳人天壁立千仞。有時逢強即弱。有時遇貴即賤。拈起則群魔屏跡佛祖潛蹤。放下則合水和泥聖凡同轍。且道。拈起好放下好。竿頭絲線從君弄。不犯清波意自殊。上堂。色心不異彼我無差。豎起拂子曰。若喚作拂子入地獄如箭。不喚作拂子有眼如盲。直饒透脫兩頭。也是黑牛臥死水。

吉州青原惟信禪師上堂。老僧三十年前未參禪時。見山是山見水是水。及至後來親見知識有個入處。見山不是山。見水不是水。而今得個休歇處。依然見山只是山。見水只是水。大眾這三般見解是同是別。有人緇素得出。許汝親見老僧。

澧州夾山靈泉院曉純禪師。嘗以木刻作一獸。師子頭。牛足馬身。每升堂時持出示眾曰。喚作師子又是馬身。喚作馬身又是牛足。且道畢竟喚作甚麼。令僧下語莫有契者。師示頌曰。軒昂師子首。牛足馬身材。三道如能入。玄門疊疊開。上堂。有個漢自從曠大劫無住亦無依。上無片瓦蓋頭。下無寸土立足。且道十二時中在甚麼處安身立命。若也知得。朝到西天暮歸東土。

漢州三聖繼昌禪師。彭州黎氏子。上堂。木佛不度火。甘露臺前逢達磨。惆悵洛陽人未來。面壁九年空冷坐。金佛不度

【現代漢語翻譯】現代漢語譯本眼睛。不用獅子的爪牙，不用能殺人或救人的拄杖，只有一枝拂塵作為途徑。也能縱橫變化，隨意舒捲。也能高聳入雲，如峭壁般聳立。有時遇到強者就示弱，有時遇到尊貴者就示賤。拿起拂塵，群魔就消失軌跡，佛祖也隱沒不見。放下拂塵，就和泥土一樣，聖人凡人沒有差別。那麼，是拿起好還是放下好呢？就像釣竿上的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。上堂開示：色和心沒有不同，彼此沒有差別。豎起拂塵說：如果把它叫做拂塵，死後下地獄就像箭一樣快。如果不把它叫做拂塵，就像有眼睛卻看不見東西一樣。即使徹底領悟了兩端，也像是黑牛死在死水裡一樣，毫無生機。

吉州青原惟信禪師上堂開示：老衲三十年前還沒參禪的時候，看山是山，看水是水。等到後來親近善知識，有了入門的地方，看山不是山，看水不是水。現在得到一個休息的地方，依然看山只是山，看水只是水。各位，這三種見解是相同還是不同呢？有人能分辨得清楚，就允許你親眼見到老衲。

澧州夾山靈泉院曉純禪師，曾經用木頭雕刻了一個獸，是獅子的頭，牛的腳，馬的身子。每次升座說法的時候就拿出來給大眾看，說：叫它獅子，又是馬的身子；叫它馬的身子，又是牛的腳。那麼，到底應該叫它什麼呢？讓僧人回答，沒有能契合的。禪師於是作了一首偈頌：高昂的獅子頭，牛的腳，馬的身材。如果能領悟這三點，玄妙的法門就會層層打開。上堂開示：有一個人自從曠遠的大劫以來，沒有住所也沒有依靠，上沒有一片瓦遮頭，下沒有一寸土地立足。那麼，一天十二個時辰，他在什麼地方安身立命呢？如果能知道，早上到西天，晚上就回到東土。

漢州三聖繼昌禪師，是彭州黎氏的兒子。上堂開示：木頭的佛像不能經受火燒，在甘露臺前遇到了達摩（Bodhidharma）。惆悵的是洛陽的人沒有來，（達摩）面壁九年，只是白白地冷坐。金子的佛像不能渡過...

【English Translation】 English version The eyes. No need for the claws and teeth of a lion, no need for a staff that can kill or save. Only a whisk is used as a path. It can also transform freely, rolling and unrolling at will. It can also soar high into the heavens, standing like a cliff of a thousand仞 (rèn, ancient Chinese unit of length). Sometimes it weakens when encountering the strong, and sometimes it becomes cheap when encountering the noble. When the whisk is raised, demons disappear without a trace, and Buddhas hide themselves. When the whisk is lowered, it mixes with the mud, and saints and mortals are the same. So, is it better to raise it or lower it? Like the silk thread on a fishing rod, let you play with it; without disturbing the clear waves, the artistic conception is naturally different. Ascending the hall: Form and mind are not different, there is no difference between self and other. Raising the whisk, he said: If you call it a whisk, going to hell after death is as fast as an arrow. If you don't call it a whisk, it's like having eyes but not seeing anything. Even if you thoroughly understand both ends, it's like a black ox lying dead in stagnant water, without any vitality.

Zen Master Weixin of Qingyuan Mountain in Jizhou ascended the hall and gave a teaching: When this old monk was thirty years ago and had not yet practiced Zen, he saw mountains as mountains and water as water. Later, when he approached a good teacher and had a place to enter, he saw mountains not as mountains and water not as water. Now he has found a place to rest, and he still sees mountains as just mountains and water as just water. Everyone, are these three views the same or different? If someone can distinguish them clearly, you will be allowed to see this old monk in person.

Zen Master Xiaochun of Lingquan Temple on Jiashan Mountain in Lizhou, once carved a beast out of wood, with the head of a lion, the feet of an ox, and the body of a horse. Every time he ascended the seat to preach, he would take it out for the public to see, saying: If you call it a lion, it has the body of a horse; if you call it a horse, it has the feet of an ox. So, what should it be called after all? He asked the monks to answer, but no one could agree. The Zen master then composed a verse: The head of a proud lion, the feet of an ox, the body of a horse. If you can understand these three points, the mysterious Dharma gate will open layer upon layer. Ascending the hall, he said: There is a person who, since the vast kalpa (kalpa, aeon in Buddhism) has had no dwelling and no reliance, with not a single tile to cover his head above, and not an inch of land to stand on below. So, where does he settle down and establish his life in the twelve hours of the day? If you can know, you will go to the Western Heaven in the morning and return to the Eastern Land in the evening.

Zen Master Jichang of Sansheng in Hanzhou was the son of the Li family in Pengzhou. Ascending the hall, he said: A wooden Buddha cannot withstand fire. He met Bodhidharma (達摩, Bodhidharma) in front of the Sweet Dew Terrace. Sadly, the people of Luoyang have not come. (Bodhidharma) faced the wall for nine years, just sitting coldly in vain. A golden Buddha cannot cross...

爐。坐嘆勞生走道途。不向華山圖上看。豈知潘閬倒騎驢。泥佛不度水。一道靈光照天地。堪羨玄沙老古錐。不要南山要鱉鼻。上堂。舉趙州訪二庵主。師曰。五陵公子爭夸富。百衲高僧不厭貧。近來世俗多顛倒。只重衣衫不重人。

隆慶府雙嶺化禪師上堂。翠竹黃花非外境。白雲明月露全真。頭頭儘是吾家物。信手拈來不是塵。遂舉拂子曰。會么。認著依前還不是。擊禪床下座。

泗州龜山水陸院曉津禪師。福州人也。僧問。如何是賓中賓。師曰。巢父飲牛。曰如何是賓中主。師曰。許由洗耳。曰如何是主中賓。師便喝。曰如何是主中主。師曰。禮拜了退。上堂。田地穩密過犯彌天。灼然抬腳不起。神通遊戲無瘡自傷。特地下腳不得。且道過在甚麼處。具參學眼底出來共相理論。要見本分家山。不支岐路。莫只管自家點頭蹉過歲月。他時異日頂上一椎。莫言不道。

漳州保福本權禪師。臨漳人也。性質直而勇於道。乃于晦堂舉拳處徹證根源。機辯捷出。黃山谷初有所入問晦堂。此中誰可與語。堂曰。漳州權師方督役開田。山谷同晦堂往。致問曰。直歲還知露柱生兒么。師曰。是男是女。黃擬議。師揮之。堂謂曰。不得無禮。師曰。這木頭不打更待何時。黃大笑。上堂舉寒山偈曰。吾心似秋月。碧

【現代漢語翻譯】現代漢語譯本：爐。只是感嘆人生奔波勞碌。如果不是在華山圖上看到，怎麼會知道潘閬倒騎驢的典故呢？泥塑的佛像無法渡水，一道靈光卻照亮了天地。真令人羨慕玄沙老和尚，不要南山，只要鱉鼻。上堂說法時，禪師舉趙州和尚拜訪二位庵主的故事。禪師說：『五陵的富家子弟爭相誇耀財富，身穿百衲衣的高僧卻不厭棄貧窮。近來世俗之人大多本末倒置，只看重衣著，不看重人品。』

隆慶府雙嶺化禪師上堂說法：『翠竹黃花並非身外之物，白雲明月顯露完全的真性。處處都是我們自家的東西，隨手拈來都不是塵埃。』於是舉起拂塵說：『明白了嗎？如果執著於此，仍然不是真相。』說完便敲擊禪床，走下法座。

泗州龜山水陸院的曉津禪師，是福州人。有僧人問：『如何是賓中賓？』禪師說：『巢父在河邊飲牛。』僧人問：『如何是賓中主？』禪師說：『許由洗耳。』僧人問：『如何是主中賓？』禪師便喝斥。僧人問：『如何是主中主？』禪師說：『禮拜後退下。』上堂說法：『田地穩固，過錯彌天。明明白白地抬腳不起。神通遊戲，無瘡自傷。特別強調下腳不得。』且說過錯在哪裡？請有參學眼光的人出來共同討論。想要見到自己的家山，就不要走岔路。不要只是自己點頭，蹉跎歲月。他日異時，當頭一棒，不要說我沒有事先說過。

漳州保福本權禪師，是臨漳人。天性耿直，勇於求道。在晦堂禪師舉拳的地方徹底證悟了根源，機智善辯。黃山谷最初有所領悟，問晦堂禪師：『這裡面誰可以與我談論？』晦堂禪師說：『漳州的權禪師正在督工開田。』黃山谷與晦堂禪師一同前往，問道：『直歲還知道露柱生兒嗎？』禪師說：『是男是女？』黃山谷猶豫不決。禪師揮手打他。晦堂禪師說：『不得無禮。』禪師說：『這木頭不打更待何時？』黃山谷大笑。上堂說法時，禪師引用寒山的偈語說：『我的心像秋月，碧』

【English Translation】 English version: Furnace. Sitting and sighing at the toilsome life on the road. If one does not look at the painting on Mount Hua, how would one know the story of Pan Lang riding a donkey backwards? A clay Buddha cannot cross the water, but a ray of spiritual light illuminates heaven and earth. How enviable is old monk Xuansha, who does not want Nanshan, but only wants Biebizi. In the Dharma hall, the master cited the story of Zhao Zhou visiting the two hermitage masters. The master said, 'The young masters of Wuling compete to show off their wealth, but the high monks in patchwork robes do not tire of poverty. Recently, the world is mostly upside down, only valuing clothes and not valuing people.'

Zen Master Hua of Shuangling in Longqing Prefecture ascended the hall and said: 'Green bamboo and yellow flowers are not external realms, white clouds and bright moon reveal complete truth. Everything is our own, and picking it up at will is not dust.' Then he raised the whisk and said, 'Do you understand? If you recognize it, it is still not it.' Then he struck the Zen bed and descended from the seat.

Zen Master Xiaojin of Guishan Water and Land Monastery in Sizhou was a native of Fuzhou. A monk asked, 'What is a guest within a guest?' The master said, 'Chao Fu drinks water for his ox.' The monk asked, 'What is a guest within a host?' The master said, 'Xu You washes his ears.' The monk asked, 'What is a host within a guest?' The master then shouted. The monk asked, 'What is a host within a host?' The master said, 'Bow and retreat.' Ascending the hall, he said, 'The field is stable and secret, and the transgression fills the sky. Clearly, one cannot lift one's feet. Supernatural powers are games, and one injures oneself without wounds. Especially, one cannot put one's feet down.' And where is the fault? Those with the eyes of a student should come out and discuss it together. If you want to see your own home mountain, do not take a detour. Do not just nod your head and waste your time. In the future, one day, a blow to the head, do not say that I did not say it beforehand.

Zen Master Benquan of Baofu in Zhangzhou was a native of Linzhang. He was straightforward in nature and courageous in the Way. He thoroughly realized the source at the place where Zen Master Huitang raised his fist, and he was quick-witted and eloquent. Huang Shangu initially had some understanding and asked Zen Master Huitang, 'Who here can talk to me?' Zen Master Huitang said, 'Zen Master Quan of Zhangzhou is supervising the opening of fields.' Huang Shangu went with Zen Master Huitang and asked, 'Does Zhishui still know that the dew pillar gives birth to a child?' The master said, 'Is it a boy or a girl?' Huang hesitated. The master waved him away. Huitang said, 'Do not be rude.' The master said, 'If I don't hit this wood, when will I hit it?' Huang laughed loudly. Ascending the hall, the master quoted Han Shan's verse, 'My heart is like the autumn moon, green'

潭清皎潔。無物堪比倫。教我如何說。老僧即不然。吾心似燈籠。點火內外紅。有物堪比倫。來朝日出東。傳者以為笑。死心和尚見之嘆曰。權兄提唱若此。誠不負先師所付囑也。

潭州南嶽雙峰景齊禪師。上堂拈拄杖曰。橫拈倒用。諸方虎步龍行。打狥撐門。雙峰掉在無事甲里。因風吹火別是一家。以拄杖靠肩顧視大眾曰。喚作無事得么。良久曰。刀尺高懸著眼看。志公不是閑和尚。卓拄杖一下。

溫州護國寄堂景新禪師。郡之陳氏子。上堂。三界無法何處求心。欲知護國當陽句。且看門前竹一林。

鄂州黃龍智明禪師。饒州人也。一日上堂眾才集。師乃曰。不可更開眼說夢去也。便下座。上堂。南北一訣斬釘截鐵。切忌思量翻成途轍。師同胡巡檢到公安二聖。胡問。達磨對梁武帝云廓然無聖。公安為甚麼卻有二聖。師曰。一點水墨兩處成龍。

潭州道吾仲圓禪師上堂。不是心不是佛不是物。古人恁么道。譬如管中窺豹但見一斑。設或入林不動草入水不動波。亦如騎馬向冰棱上行。若是射鵰手。何不向蛇頭上揩癢。具正眼者試辨看。良久曰。鴛鴦繡出自金針。

杭州慈雲道清禪師。嘗垂語曰。箭鋒相拄底。隨機乃絲毫無差。邊方人語不相暗。如何辨他子細。又曰。格外明機底。問南

【現代漢語翻譯】現代漢語譯本『潭水清澈明亮，沒有什麼可以與之相比。』教我如何說呢？『老僧』（指說話者自己）卻不這樣認為。『我的心就像燈籠，點燃后內外通紅。』有什麼可以與之相比呢？『等待明日太陽從東方升起』。傳誦這些話的人會覺得可笑。死心和尚見到後感嘆道：『權兄的提倡如果像這樣，真是不辜負先師的囑託啊。』

潭州南嶽雙峰景齊禪師，上堂時拿起拄杖說：『橫著拿，倒著用，各方的禪師們像老虎一樣邁步，像龍一樣行走，』（有的）『敲打巡邏，』（有的）『支撐門戶。』雙峰禪師將這些都拋在無事的狀態里。『因風吹火』（比喻憑藉外力），別成一家（自成一派）。禪師將拄杖靠在肩上，看著大眾說：『稱作無事可以嗎？』良久后說：『刀和尺高高懸掛，要睜大眼睛看。志公不是閑散的和尚。』說完，用拄杖敲了一下。

溫州護國寄堂景新禪師，是郡里陳家的兒子。上堂時說：『三界沒有法，到哪裡去求心？』想要知道護國禪寺的當陽句（關鍵語句），就看看門前那一叢竹林。

鄂州黃龍智明禪師，是饒州人。一天上堂，眾人剛聚集完畢，禪師就說：『不可再睜著眼睛說夢話了。』說完便下座。上堂時說：『南北一訣，斬釘截鐵。』切記不要思量，否則反而成了歧途。禪師與胡巡檢一同到公安二聖（指費長房、趙升）。胡巡檢問道：『達磨對梁武帝說「廓然無聖」，公安為什麼卻有二聖？』禪師說：『一點水墨，兩處成龍。』

潭州道吾仲圓禪師上堂說：『不是心，不是佛，不是物。』古人這樣說，譬如從管子里看豹，只能看到一個斑點。假設進入樹林不驚動草，進入水中不擾動波，也像騎馬在冰棱上行走。如果是射鵰高手，為什麼不向蛇頭上撓癢？有正眼的人試著辨別看看。』良久后說：『鴛鴦是金針繡出來的。』

杭州慈雲道清禪師，曾經說過：『箭鋒相對，隨機應變，才能絲毫不差。』邊方人說話不互相理解，如何辨別他的細微之處？又說：『格外明機，』問南

【English Translation】 English version 『The pool is clear and bright, nothing can compare to it.』 How can I say it? The 『old monk』 (referring to the speaker himself) doesn't think so. 『My heart is like a lantern, red inside and out when lit.』 What can compare to it? 『Wait for the sun to rise from the east tomorrow.』 Those who spread these words will find it laughable. When the monk Sixin saw it, he sighed: 『If Brother Quan's advocacy is like this, he truly does not fail the entrustment of the late master.』

Chan Master Jingqi of Shuangfeng, Nanyue, Tanzhou, picked up his staff during the Dharma talk and said: 『Holding it horizontally, using it upside down, the Chan masters of various places stride like tigers and walk like dragons,』 (some) 『beat and patrol,』 (some) 『support the gate.』 Chan Master Shuangfeng throws these all into a state of nothingness. 『Blowing fire with the wind』 (metaphor for relying on external force), forming a separate family (forming its own school). The Chan master rested the staff on his shoulder, looked at the crowd and said: 『Is it okay to call it nothingness?』 After a long while, he said: 『The knife and ruler are hung high, you must open your eyes wide to see. Zhigong is not an idle monk.』 After speaking, he tapped the staff once.

Chan Master Jingtang Jingxin of Huguo Temple, Wenzhou, was the son of the Chen family in the county. During the Dharma talk, he said: 『There is no Dharma in the Three Realms, where can you seek the mind?』 If you want to know the Dangyang phrase (key phrase) of Huguo Temple, just look at the bamboo forest in front of the gate.

Chan Master Zhiming of Huanglong Temple, Ezhou, was a native of Raozhou. One day, when the crowd had just gathered for the Dharma talk, the Chan master said: 『It is no longer possible to open your eyes and talk nonsense.』 After speaking, he stepped down from the seat. During the Dharma talk, he said: 『The secret of North and South, cutting nails and severing iron.』 Remember not to think, otherwise it will turn into a wrong path. The Chan master and Inspector Hu went to the Two Sages (referring to Fei Changfang and Zhao Sheng) of Gong'an together. Inspector Hu asked: 『Bodhidharma said to Emperor Wu of Liang, 「Vast emptiness, there are no sages,」 why are there Two Sages in Gong'an?』 The Chan master said: 『A little ink, dragons are formed in two places.』

Chan Master Zhongyuan of Daowu Temple, Tanzhou, said during the Dharma talk: 『It is not the mind, it is not the Buddha, it is not a thing.』 The ancients said this, like looking at a leopard through a pipe, you can only see one spot. Suppose you enter the forest without disturbing the grass, and enter the water without disturbing the waves, it is like riding a horse on an ice ridge. If you are a master archer, why not scratch the snake's head? Those with correct eyes, try to discern and see.』 After a long while, he said: 『The mandarin ducks are embroidered with golden needles.』

Chan Master Daoqing of Ciyun Temple, Hangzhou, once said: 『When arrowheads meet, adapting to the situation is without the slightest error.』 People from the borderlands do not understand each other's language, how can you discern his subtleties? He also said: 『Extraordinarily clear opportunity,』 asking South

則以北為酬。飢餒人急切相投。未審將何賑濟。又曰。妙用縱橫底臨機辨若懸河毗耶城彼上人來未審若為酬對。又曰。寒灰枯木底。到這裡無言。家中給侍之人。日用如何指授。又來參扣者設此數問。問之多不契。

太史山谷居士黃庭堅字魯直。以般若夙習。雖膴仕澹如也。出入宗門未有所向。好作艷詞。嘗謁圓通秀禪師。秀呵曰。大丈夫翰墨之妙甘施於此乎。秀方戒。李伯時畫馬事。公誚之曰。無乃復置我于馬腹中耶。秀曰。汝以艷語動天下人淫心。不止馬腹中。正恐生泥犁耳。公悚然悔謝。由是絕筆惟孳孳于道。著發願文。痛戒酒色。但朝粥午飯而已。往依晦堂乞指徑捷處。堂曰。只如仲尼道。二三子以我為隱乎。吾無隱乎爾者。太史居常如何理論。公擬對。堂曰。不是不是。公迷悶不已。一日侍堂山行次。時巖桂盛放。堂曰。聞木犀花香么。公曰聞。堂曰。吾無隱乎爾。公釋然即拜之曰。和尚得恁么老婆心切。堂笑曰。只要公到家耳。久之謁云巖死心新禪師。隨眾入室。心見張目問曰。新長老死學士。死燒作兩堆灰。向甚麼處相見。公無語。心約出曰。晦堂處參得底。使未著在後。左官黔南道力愈勝。于無思念中頓明死心所問。報以書曰。往年嘗蒙苦苦提撕。長如醉夢依稀在光影中。蓋疑情不盡命根不斷

故。望崖而退耳。謫官在黔南道中晝臥覺來忽爾尋思。被天下老和尚謾了多少。唯有死心道人不肯。乃是第一相為也。不勝萬幸。後作晦堂塔銘曰。某夙承記莂堪任大法。道眼未圓而來瞻窣堵。實深宗仰之嘆。乃勒堅珉。敬頌遺美。公復設蘋蘩之供祭之以文。吊之以偈曰。海風吹落楞伽山。四海禪徒著眼看。一把柳絲收不得。和煙搭在玉闌干。

洪州黃龍如曉禪師。僧問。有客遠方來示我徑寸璧。如何是徑寸璧。師曰。千峰排翠色。僧云。便恁么時如何。師曰。萬卉長威棱。又問。如何是黃龍境。師曰。山連幕阜。水瀉洞庭。僧云。如何是境中人。師曰。形容醜雖陋。出語便成章。又問。語默涉離微。如何通不犯。師曰。山花開似錦。澗水湛如藍。僧云。謝師答話。師曰。向道莫行山下路。分明只在路傍生乃曰。煙雲綻處樓殿撐天。水月松蘿交光相映。人和境照柳眼乍青。佛法人事無欠無少。雖然如是。不落時機一句作么生道。良久曰。少林雖面壁。年老也心孤。又曰。白雲風捲宇宙豁清。月印長天形分眾水。若恁么散去便道山僧無摺合。更或歌風詠月。又成起浪生風。正當恁么時如何即是。良久曰。幽鳥不嫌山勢闊。魚龍爭厭碧潭深。

觀文王韶居士字子淳。出刺洪州。乃延晦堂問道。默有所契。因述

【現代漢語翻譯】現代漢語譯本：因此，（他）只是望見懸崖就退回來了。被貶官到黔南道的途中，白天睡覺醒來忽然想到，被天下的老和尚們欺騙了多少！只有死心道人（Daxin Daoren，人名）不肯（欺騙我），實在是第一等為我著想的人啊，真是萬分幸運。後來寫了晦堂（Huitang，人名）的塔銘說：『我早就接受了（佛的）授記，堪以擔當大法，只是道眼還沒有圓滿，就來瞻仰窣堵（sū dǔ，佛塔），實在深感宗仰。』於是刻在堅硬的石碑上，恭敬地頌揚他的遺美。您又設定了蘋蘩（píng fán，祭品）的供品來祭奠他，用文章來追悼他，用偈語說：『海風吹落楞伽山（Léngqié shān，山名），四海禪徒都睜大眼睛看。一把柳絲也收不住，和著煙霧搭在玉石欄桿上。』

洪州（Hóngzhōu，地名）黃龍如曉禪師（Huánglóng Rúxiǎo Chánshī，人名）。有僧人問：『有客人從遠方來，給我看一塊徑寸璧（jìng cùn bì，直徑一寸的玉璧），什麼是徑寸璧？』禪師說：『千峰排列著翠綠的顏色。』僧人說：『那麼這樣的時候怎麼樣？』禪師說：『萬物都長著威嚴的氣勢。』又問：『什麼是黃龍境（Huánglóng jìng，黃龍的境界）？』禪師說：『山連線著幕阜山（Mùfù shān，山名），水傾瀉到洞庭湖（Dòngtíng hú，湖名）。』僧人問：『什麼是境界中的人？』禪師說：『形容雖然醜陋，說出話來就成文章。』又問：『言語和沉默都涉及到細微之處，如何才能通達而不冒犯？』禪師說：『山花開得像錦繡一樣，澗水清澈得像藍靛一樣。』僧人說：『感謝師父回答。』禪師說：『告訴你們不要走山下路，分明就在路旁生長。』於是說：『煙雲綻開的地方，樓殿支撐著天空，水中的月亮和松蘿交相輝映。人和境界相互照應，柳樹的眼睛剛剛泛青。佛法和人事沒有欠缺也沒有多餘。雖然是這樣，不落入時機的一句話怎麼說？』良久說：『少林寺（Shàolín sì，寺名）雖然面壁，年老了也感到孤獨。』又說：『白雲被風捲走，宇宙豁然開朗，月亮印在長空，形體分映在眾多的水中。如果就這樣散去，就說山僧沒有摺合。再或者歌詠風月，又成了興風作浪。正在這個時候應該怎麼樣呢？』良久說：『幽靜的鳥兒不嫌山勢寬闊，魚龍爭著喜歡碧綠的深潭。』

觀文（Guānwén，官名）王韶（Wáng Sháo，人名）居士，字子淳（Zǐchún，字），出任洪州（Hóngzhōu，地名）刺史，於是邀請晦堂（Huitang，人名）問道，（兩人）在沉默中有所契合，因此陳述……

【English Translation】 English version: Therefore, (he) retreated upon seeing the cliff. While in exile on the road to Qiannan, he woke up from a nap and suddenly thought about how much he had been deceived by the old monks of the world! Only Daxin Daoren (Daxin Daoren, a person's name) refused (to deceive me), and was truly the best person to think of me, which was extremely fortunate. Later, he wrote Huitang's (Huitang, a person's name) pagoda inscription, saying: 'I had long received (the Buddha's) prediction and was worthy of undertaking the great Dharma, but my eye of wisdom was not yet complete when I came to admire the stupa (sū dǔ, pagoda), and I deeply admired him.' So he engraved it on a hard stone tablet, respectfully praising his posthumous beauty. You also set up offerings of pingfan (píng fán, sacrificial offerings) to sacrifice to him, mourned him with writings, and said in a verse: 'The sea breeze blows down Mount Lanka (Léngqié shān, mountain name), and the Chan monks of the four seas open their eyes to see. A handful of willow branches cannot be held back, and they rest on the jade railing with the smoke.'

Chan Master Huanglong Ruxiao (Huánglóng Rúxiǎo Chánshī, a person's name) of Hongzhou (Hóngzhōu, place name). A monk asked: 'A guest came from afar and showed me a bi (jìng cùn bì, jade disc) of one inch in diameter. What is a bi of one inch in diameter?' The Chan Master said: 'A thousand peaks are arranged in emerald green.' The monk said: 'Then what about at such a time?' The Chan Master said: 'All things grow with majestic momentum.' He also asked: 'What is the realm of Huanglong (Huánglóng jìng, the realm of Huanglong)?' The Chan Master said: 'The mountains are connected to Mount Mufu (Mùfù shān, mountain name), and the water pours into Dongting Lake (Dòngtíng hú, lake name).' The monk asked: 'What are the people in the realm?' The Chan Master said: 'Although their appearance is ugly, their words become chapters.' He also asked: 'Words and silence involve subtle points. How can one communicate without offending?' The Chan Master said: 'The mountain flowers bloom like brocade, and the stream water is as clear as indigo.' The monk said: 'Thank you, Master, for answering.' The Chan Master said: 'I tell you not to walk the road at the foot of the mountain, it clearly grows by the roadside.' Then he said: 'Where the smoke and clouds bloom, the towers support the sky, and the moon in the water and the pine trees reflect each other. People and the environment reflect each other, and the eyes of the willow trees are just turning green. There is nothing lacking or superfluous in the Dharma and human affairs. Although this is the case, how can one say a word that does not fall into the occasion?' After a long silence, he said: 'Although Shaolin Temple (Shàolín sì, temple name) faces the wall, it feels lonely in old age.' He also said: 'The white clouds are swept away by the wind, and the universe is clear. The moon is printed in the long sky, and the form is reflected in the many waters. If it is scattered like this, it will be said that the mountain monk has no compromise. Or singing about the wind and moon, it becomes stirring up trouble again. What should be done at this time?' After a long silence, he said: 'The secluded birds do not dislike the wide mountain, and the fish and dragons compete to like the deep green pool.'

Guānwén (Guānwén, official title) Wang Shao (Wáng Shào, a person's name), styled Zichun (Zǐchún, style name), was appointed as the prefect of Hongzhou (Hóngzhōu, place name), so he invited Huitang (Huitang, a person's name) to ask questions, and (the two) had a tacit understanding in silence, so he stated...

投機頌曰。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向自身都放下。四棱塌地恰團圓。呈堂。堂深肯之。

秘書吳恂居士字德夫。居晦堂入室次。堂謂曰。平生學解記憶多聞即不問。爾父母未生已前道將一句來。公擬議。堂以拂子擊之。即領深旨。連呈三偈。其後曰。咄這多知俗漢。咬盡古今公案。忽于狼藉堆頭。拾得蜣螂糞彈。明明不直分文。萬兩黃金不換。等閑拈出示人。只為走盤難看。咦。堂答曰。水中得火世還稀。看著令人特地疑。自古不存師弟子。如今卻許老胡知。

寶峰文禪師法嗣

隆興府兜率從悅禪師。贛州熊氏子。初首眾于道吾。領數衲謁云蓋智和尚。智與語未數句盡知所蘊。乃笑曰。觀首坐氣質不凡。奈何出言吐氣如醉人耶。師面熱汗下。曰。愿和尚不吝慈悲。智復語與錐劄之。師茫然遂求入室。智曰。曾見法昌遇和尚否。師曰。曾看他語錄自了可。也不願見之。智曰。曾見洞山文和尚否。師曰。關西子沒頭。腦拖一條布裙作尿臭氣。有甚長處。智曰。爾但向尿臭氣處參取。師依教。即謁洞山深領奧旨。復謁智。智曰。見關西子后大事如何。師曰。若不得和尚指示。洎乎蹉過一生。遂禮謝。師復謁真凈。后出世鹿苑。有清素者久參慈明。寓居一室未始與人交。師因食蜜漬荔枝。偶

【現代漢語翻譯】現代漢語譯本：

投機頌說：白天忘記吃飯，夜晚忘記睡覺，捧著驪珠想要升上天。卻向自身全部放下，四方棱角塌陷，恰好變得團圓。呈堂。堂深肯之。

秘書吳恂居士，字德夫，在晦堂禪師門下入室。晦堂對他說：『平生所學的知識、記憶和多聞，我都不問。你給我說一句在你父母未出生之前的話。』吳恂居士正要思量，晦堂用拂子打了他一下。吳恂立刻領悟了其中的深意，連續呈上三首偈語。其中一首說：『咄，這多知的俗漢，咬盡古今的公案。忽然在狼藉的堆頭裡，拾得一隻蜣螂糞彈。明明不值一分錢，萬兩黃金也不換。隨便拿出來給人看，只因爲走盤太難看。』咦。晦堂回答說：『水中得火世間還稀有，看著令人格外懷疑。自古以來不曾有師弟子，如今卻允許老胡知道。』

寶峰文禪師的法嗣：

隆興府兜率從悅禪師，是贛州熊氏的兒子。最初在道吾寺帶領僧眾。帶領幾位僧人拜謁云蓋智和尚。智和尚與他說了沒幾句話，就完全瞭解了他的底細。於是笑著說：『看首座的氣質不凡，奈何說出的話卻像醉漢一樣呢？』從悅禪師面紅耳赤，汗流浹背，說：『愿和尚不吝惜慈悲。』智和尚又用言語像錐子一樣刺他。從悅禪師茫然不知所措，於是請求入室請教。智和尚說：『你曾經見過法昌遇和尚嗎？』從悅禪師說：『曾經看過他的語錄，自己覺得可以了，也不想見他。』智和尚說：『你曾經見過洞山文和尚嗎？』從悅禪師說：『關西子沒頭沒腦，拖著一條布裙，散發著尿騷味，有什麼長處？』智和尚說：『你只管向尿騷味處參取。』從悅禪師依教奉行，於是拜謁洞山，深刻領悟了其中的奧旨。又拜謁智和尚。智和尚說：『見了關西子后，大事如何？』從悅禪師說：『若不是和尚指示，幾乎就蹉跎了一生。』於是禮拜感謝。從悅禪師又拜謁真凈禪師，後來出世在鹿苑寺。有一位清修的人，長久參學慈明禪師，住在寺里的一間屋子裡，從來不與人交往。從悅禪師因為吃蜜漬荔枝，偶然……'

【English Translation】 English version:

The Verse of Speculation says: During the day, I forgot to eat; at night, I forgot to sleep. Holding the precious pearl, I wanted to ascend to heaven. But then I completely let go of it within myself. The four edges collapsed, and it became perfectly round. Presented to the hall. The hall deeply affirmed it.

The secretary, layman Wu Xun (德夫 Défū - Virtue Husband), was an inner disciple of Master Huitang. Huitang said to him, 'I won't ask about your lifelong learning, memory, and extensive knowledge. Tell me a phrase from before your parents were born.' As Wu Xun was about to contemplate, Huitang struck him with his whisk. Wu Xun immediately understood the profound meaning and presented three verses in succession. One of them said, 'Bah, this knowledgeable layman has chewed through all the public cases of the past and present. Suddenly, in a messy pile, he picked up a dung beetle's dung pellet. Clearly, it's not worth a penny, and ten thousand taels of gold wouldn't exchange for it. Casually taking it out to show people is only because the walking tray is too ugly.' Eh. Huitang replied, 'To get fire from water is still rare in the world, watching it makes people especially suspicious. Since ancient times, there have been no such things as master and disciple, but now Old Hu is allowed to know.'

The Dharma heir of Zen Master Baofeng Wen:

Zen Master Congyue (從悅) of Doushuai (兜率 - Tushita Heaven) in Longxing Prefecture was the son of the Xiong family of Ganzhou. He initially led the assembly at Daowu Temple. Leading several monks, he visited Abbot Zhi of Yungai. Abbot Zhi knew all his inner thoughts after speaking with him for only a few sentences. So he smiled and said, 'Observing the head monk's extraordinary temperament, why do his words and breath sound like a drunkard?' The master's face flushed, and he sweated profusely, saying, 'I wish the abbot would not be stingy with compassion.' Abbot Zhi then spoke to him and pricked him like a cone. The master was at a loss and then sought to enter the room for instruction. Abbot Zhi said, 'Have you ever seen Abbot Yu of Fachang?' The master said, 'I have read his recorded sayings and feel that I understand them myself, so I don't want to see him.' Abbot Zhi said, 'Have you ever seen Abbot Wen of Dongshan?' The master said, 'The Guanxi fellow has no head or brain, dragging a cloth skirt and smelling of urine. What good is he?' Abbot Zhi said, 'You should just take the urine smell as your point of inquiry.' The master followed his instructions and then visited Dongshan, deeply understanding the profound meaning. He then visited Abbot Zhi again. Abbot Zhi said, 'After seeing the Guanxi fellow, how is the great matter?' The master said, 'If it weren't for the abbot's guidance, I would have wasted my whole life.' So he bowed and thanked him. The master then visited Zen Master Zhenjing and later came forth at Luyuan Temple. There was a pure practitioner who had long studied with Zen Master Ciming, living in a room in the temple and never interacting with anyone. The master, because he was eating honey-soaked lychees, accidentally...'

素過門。師呼曰。此老人鄉果也可同食之。素曰。自先師亡后不得此食久矣。師曰。先師為誰。素曰。慈明也。某忝執侍十三年耳。師乃疑駭曰。十三年堪忍執侍之役非得其道而何。遂饋以余果稍稍親之。素問。師所見者何人。曰洞山文。素曰。文見何人。師曰。黃龍南。素曰。南匾頭見先師不久。法道大振如此。師益疑駭。遂袖香詣素作禮。素起避之曰。吾以福薄先師授記不許為人。師益恭。素乃曰。憐子之誠違先師之記。子平生所得試語我。師具道所見。素曰。可以入佛而不能入魔。師曰。何謂也。素曰豈不見。古人道。末後一句始到牢關。如是累月素乃印可。仍戒之曰。文示子者皆正知正見。然子離文太早。不能盡其妙。吾今為子點破。使子受用得大自在。他日切勿嗣吾也。師後嗣真凈。僧問。提兵統將須憑帝主虎符。領眾匡徒密佩祖師心印。如何是祖師心印。師曰。滿口道不得。曰只這個別更有。師曰。莫將支遁鶴。喚作右軍鵝。問如何是兜率境。師曰。一水挼藍色。千峰削玉青。曰如何是境中人。師曰。七凹八凸無人見。百手千頭只自知。上堂。耳目一何清。端居幽谷里。秋風入古松。秋月生寒水。衲僧於此更求真。兩個猢猻垂四尾。喝一喝。上堂。兜率都無辨別。卻喚烏龜作鱉。不能說妙談真。只解搖唇

【現代漢語翻譯】現代漢語譯本素過門（一位名叫素的和尚來訪）。師（指真凈克文禪師）招呼說：『這位老修行，鄉里的果子也可以一起吃。』素說：『自從慈明禪師（石霜楚圓，禪宗大師）去世后，很久沒有吃到這樣的果子了。』師問：『你的先師是誰？』素說：『是慈明禪師。我曾有幸侍奉他十三年。』師感到驚訝和疑惑，說：『十三年能忍受侍奉的辛苦，如果不是得到了真道，又怎麼能做到呢？』於是送給素一些剩餘的果子，漸漸地親近他。素問：『禪師您師從何人？』師說：『洞山文（洞山曉聰禪師）。』素問：『洞山文又師從何人？』師說：『黃龍南（黃龍慧南禪師）。』素說：『黃龍南光頭和尚見先師不久，佛法就如此興盛。』師更加驚訝和疑惑，於是把香藏在袖子里，向素作禮。素起身避開，說：『我因為福報淺薄，先師曾授記不許我為人師。』師更加恭敬。素於是說：『可憐你的誠心，我違背先師的授記。你平生所悟到的，試著告訴我。』師詳細地說了自己所見所悟。素說：『你可以入佛，但不能入魔。』師問：『這是什麼意思？』素說：『難道你沒聽說過，古人說，『末後一句，始到牢關』（指最終的、最關鍵的一句，才能突破難關）。』像這樣過了幾個月，素才認可了師的見解，仍然告誡他說：『洞山曉聰禪師教導你的，都是正知正見。然而你離開洞山曉聰禪師太早，不能完全領會其中的妙處。我現在為你點破，使你受益無窮，得到大自在。將來千萬不要繼承我的衣缽。』師後來繼承了真凈禪師的法脈。有僧人問：『提兵統將需要憑藉帝主的虎符，率領大眾匡正世俗需要秘密佩戴祖師的心印。什麼是祖師的心印？』師說：『滿口也說不出來。』僧人問：『只有這個，還是另有其他？』師說：『不要把支遁（晉代高僧）的鶴，叫做王右軍（王羲之）的鵝。』問：『什麼是兜率境（彌勒菩薩的凈土）？』師說：『一江水揉碎了藍色的顏料，千座山峰像刀削的白玉一樣青翠。』問：『什麼是兜率境中的人？』師說：『七凹八凸沒有人能看見，百手千頭只有自己知道。』師上堂說法：『耳目是多麼清凈啊，端坐在幽靜的山谷里。秋風吹進古老的松樹林，秋天的月亮在寒冷的水面上升起。修行人在這裡還要尋求什麼真理呢？就像兩個猴子垂著四條尾巴。』喝一聲。上堂說法：『兜率凈土本來就沒有分別，卻把烏龜叫做鱉。不能說玄妙的真理，只會搖動嘴唇。』

【English Translation】 English version Su (a monk named Su) came to visit. The Master (referring to Zen Master Zhenjing Kewen) called out, 'This old practitioner, the local fruits can be shared.' Su said, 'Since the death of Zen Master Ciming (Shishuang Chuyuan, a master of Zen Buddhism), I haven't had such fruits for a long time.' The Master asked, 'Who is your late teacher?' Su said, 'It is Zen Master Ciming. I had the honor of serving him for thirteen years.' The Master was surprised and doubtful, saying, 'To endure the hardship of serving for thirteen years, if not for obtaining the true Way, how could one do it?' So he gave Su some remaining fruits and gradually became close to him. Su asked, 'Who did the Master learn from?' The Master said, 'Dongshan Wen (Zen Master Dongshan Xiaocong).' Su asked, 'Who did Dongshan Wen learn from?' The Master said, 'Huanglong Nan (Zen Master Huanglong Huinan).' Su said, 'Bald-headed monk Huanglong Nan didn't see the late teacher for long, yet the Dharma flourished so greatly.' The Master was even more surprised and doubtful, so he hid incense in his sleeve and made a bow to Su. Su got up to avoid it, saying, 'Because my blessings are shallow, the late teacher instructed me not to be a teacher of others.' The Master was even more respectful. Su then said, 'Pity your sincerity, I will violate the late teacher's instruction. What you have realized in your life, try to tell me.' The Master explained in detail what he had seen and realized. Su said, 'You can enter Buddhahood, but you cannot enter Mara (demon).' The Master asked, 'What does this mean?' Su said, 'Haven't you heard the ancients say, 'The last sentence is the beginning of reaching the stronghold' (referring to the final, most crucial sentence to break through the difficulty).' After several months like this, Su finally approved of the Master's views, still admonishing him, 'What Zen Master Dongshan Xiaocong taught you is all right knowledge and right view. However, you left Zen Master Dongshan Xiaocong too early and cannot fully understand its subtleties. I will now point it out for you, so that you can benefit endlessly and obtain great freedom. In the future, do not inherit my mantle.' The Master later inherited the Dharma lineage of Zen Master Zhenjing. A monk asked, 'Commanding generals need to rely on the emperor's tiger tally, leading the masses to rectify the world needs to secretly wear the ancestral teacher's mind seal. What is the ancestral teacher's mind seal?' The Master said, 'It cannot be spoken with a full mouth.' The monk asked, 'Is there only this, or is there something else?' The Master said, 'Do not call Zhi Dun's (a eminent monk of Jin Dynasty) crane Wang Youjun's (Wang Xizhi) goose.' Asked, 'What is the Tushita Heaven (the pure land of Maitreya Bodhisattva)?' The Master said, 'A river of water kneaded with blue dye, thousands of mountain peaks are as green as jade carved by a knife.' Asked, 'What are the people in the Tushita Heaven?' The Master said, 'Seven dents and eight bumps no one can see, hundreds of hands and thousands of heads only oneself knows.' The Master ascended the hall to preach: 'How clear are the ears and eyes, sitting upright in the quiet valley. The autumn wind blows into the ancient pine forest, the autumn moon rises on the cold water. What truth do practitioners still seek here? Like two monkeys hanging four tails.' Shout. Ascending the hall to preach: 'The Tushita Heaven originally has no distinctions, yet it calls a turtle a turtle. It cannot speak of mysterious truths, it only knows how to wag its lips.'

鼓舌。遂令天下衲僧覷見眼中滴血。莫有翻嗔作喜笑傲煙霞者么。良久曰。笛中一曲昇平樂。算得生平未解愁。上堂。始見新春又逢初夏。四時若箭兩曜如梭。不覺紅顏翻成白首。直須努力彆著精神。耕取自己田園。莫犯他人苗稼。既然如是牽犁拽耙。須是雪山白牛始得。且道鼻孔在甚麼處。良久曰。叱叱。上堂。常居物外度清時。牛上橫將竹笛吹。一曲自幽山自綠。此情不與白雲知。慶快諸禪德。翻思范蠡謾泛滄波。因念陳摶空眠太華。何曾夢見浪得高名。實未神遊閑漂野跡。既然如此。具眼衲僧莫道。龍安非他自己。好。上堂。無法亦無心。無心復何舍。要真盡屬真。要假全歸假。平地上行船。虛空里走馬。九年面壁人。有口還如啞。參。上堂。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。只這語聲是。諸禪德。大小傅大士。只會抱橋柱。澡洗把纜放船。印板上打將來。模子里脫將去。豈知道本色衲僧。塞除佛祖窟。打破玄妙門。跳出斷常坑。不依清凈界。都無一物獨奮雙拳。海上橫行建家立國。有一般漢。也要向百尺竿頭凝然端坐。洎乎翻身之際捨命不得。豈不見雲門大師道。知是般事拈放一邊。直須擺動精神著些筋骨。向混沌未剖已前薦得。猶是鈍漢那堪更於他人舌頭上咂澹滋味終無了

【現代漢語翻譯】現代漢語譯本：鼓動舌頭，於是讓天下所有僧人看見眼中滴血。難道有轉嗔為喜，笑傲于煙霞之中的人嗎？停頓片刻說：『笛中一曲昇平樂，算得生平未解愁。』上堂說法：『剛看到新年又迎來初夏，時間像箭一樣飛逝，日月如梭般穿梭。不知不覺紅潤的容顏變成白髮。必須努力，另立精神，耕耘自己的田園，不要侵犯他人的莊稼。既然這樣，牽犁拉耙，必須是雪山上的白牛才行。』且說鼻孔在什麼地方？停頓片刻說：『叱叱。』上堂說法：『常居於世俗之外，度過清閑的時光，騎在牛上橫吹竹笛。一曲悠揚，山自青翠，此情不與白雲知曉。』慶賀諸位禪德，反思范蠡徒然泛舟于滄波之上，想到陳摶空自睡在太華山中。何曾夢見過白白得到高名，實在沒有神遊，閑散地漂泊于荒野。既然如此，有眼力的僧人不要說，龍安不是他自己。好！上堂說法：『無法亦無心，無心復何舍？要真就全部是真，要假就全部歸於假。平地上行船，虛空里跑馬。九年面壁的人，有口卻像啞巴。』參！上堂說法：『夜夜抱著佛睡覺，早早還一起起床。起坐都跟隨，說話沉默都一起。想要知道佛在哪裡，就是這說話的聲音。』諸位禪德，大小傅大士（指傅翕，南北朝時期的居士），只會抱著橋柱，洗澡時把纜繩放下船。像印板上打出來的一樣，像模子里脫出來的一樣。哪裡知道本色僧人，堵塞佛祖的洞穴，打破玄妙的門徑，跳出斷常的深坑，不依賴清凈的境界，什麼都沒有，獨自奮起雙拳，在海上橫行，建立家國。有一種人，也要向百尺竿頭凝然端坐，到了翻身的時候卻捨不得性命。豈不見雲門大師（雲門文偃，禪宗大師）說：『知道是這件事就放在一邊，必須擺動精神，用些力氣，在混沌未開之前領會，還是個遲鈍的人，哪裡能再在別人的舌頭上品嚐滋味，終究沒有了結。』

【English Translation】 English version: Moving the tongue, thus causing all the monks in the world to see blood dripping from their eyes. Are there those who turn anger into joy, laughing proudly amidst the misty clouds? Pausing for a moment, he said: 'A tune of peace and prosperity in the flute, counting my life as one who has never understood sorrow.' Ascending the hall to preach: 'Just seeing the New Year and welcoming early summer, time flies like an arrow, and the sun and moon shuttle back and forth. Unknowingly, rosy cheeks turn into white hair. You must strive hard, establish a new spirit, cultivate your own fields, and do not encroach on other people's crops.' Since this is the case, pulling the plow and dragging the rake must be done with the white ox from the snowy mountains. And where is the nostril? Pausing for a moment, he said: 'Tsk, tsk.' Ascending the hall to preach: 'Often living outside the mundane world, spending leisurely time, riding on an ox and playing the bamboo flute horizontally. A melodious tune, the mountains are naturally green, this feeling is not known to the white clouds.' Congratulations to all the Chan (Zen) practitioners, reflecting on how Fan Li (a famous strategist) vainly sailed on the vast waves, thinking of Chen Tuan (a Taoist hermit) sleeping idly in Mount Taihua. Never dreaming of gaining high fame in vain, truly not spiritually wandering, idly drifting in the wilderness. Since this is the case, discerning monks should not say that Long'an (a place name) is not himself. Good! Ascending the hall to preach: 'No Dharma, also no mind, with no mind, what is there to abandon? If you want truth, then it is all truth, if you want falsehood, then it all returns to falsehood. Sailing a boat on flat ground, riding a horse in empty space. The person who faced the wall for nine years, has a mouth but is like a mute.' Participate! Ascending the hall to preach: 'Sleeping with the Buddha in my arms every night, and getting up together early in the morning. Rising and sitting both follow, speaking and being silent are together. If you want to know where the Buddha is, it is this speaking sound.' All of you Chan practitioners, big and small, Fu Dashi (referring to Fu Xi, a lay Buddhist during the Northern and Southern Dynasties), only know how to hug the bridge pillars, and release the boat by letting go of the cable when bathing. Like being printed on a printing plate, like being molded out of a mold. How would they know that the true-colored monks, block the Buddha's cave, break the mysterious gateway, jump out of the pit of permanence and annihilation, do not rely on the realm of purity, have nothing, and independently raise their fists, rampaging on the sea, establishing a home and a country. There is a type of person who also wants to sit still at the top of a hundred-foot pole, but when it comes to turning around, they are unwilling to give up their lives. Haven't you seen Master Yunmen (Yunmen Wenyan, a Zen master) say: 'Knowing that it is this matter, put it aside, you must shake your spirit, use some strength, and comprehend it before the chaos has opened, you are still a dull person, how can you still taste the flavor on other people's tongues, there will ultimately be no end.'

日。諸禪客。要會么。剔起眉毛有甚難。分明不見一毫端。風吹碧落浮雲盡。月上青山玉一團。喝一喝下座。一日漕使無盡居士張公商英。按部過分寧。請五院長老就云巖說法。師最後登座。橫拄杖曰。適來諸善知識。橫拈豎放直下斜拋。換步移身藏頭露角。既于學士面前各納敗闕。未免吃兜率手中痛棒。到這裡不由甘與不甘。何故見事不平爭忍得。衲僧正令自當行。卓拄杖下座。室中設三語以驗學者。一曰。撥草瞻風只圖見性。即今上座性在甚麼處。二曰。識得自性方脫生死。眼光落地時作么生脫。三曰。脫得生死便知去處。四大分離向甚麼處去。元祐六年冬浴訖集眾說偈。曰四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。其徒遵師遺誡慾火葬捐骨江中。得法弟子無盡居士張公。遣使持祭。且曰。老師于祖宗門下有大道力。不可使來者無所起敬。俾塔于龍安之乳峰。謚真寂禪師。

東京法雲佛照杲禪師。自妙年遊方謁圓通璣禪師。入室次璣舉。僧問投子。大死底人卻活時如何。子曰。不許夜行投明須到意作么生。師曰。恩大難酬。璣大喜遂命首眾。至晚為眾秉拂。璣遲而訥眾笑之。師有赧色。次日于僧堂點茶。因觸茶瓢墮地。見瓢跳乃得應機三昧。后依真凈。因讀祖偈曰。心同虛空界。示等虛空法。

【現代漢語翻譯】現代漢語譯本：有一天，各位禪客，想要領會嗎？提起眉毛有什麼難的？分明看不見一絲一毫的端倪。風吹散了碧空的浮雲，月亮升上青山，像一塊圓潤的美玉。』喝！『說完便下座。有一天，漕使無盡居士張公商英，按部巡視經過分寧，邀請五院的長老到云巖說法。禪師最後登上法座，橫著拄杖說：『剛才各位善知識，橫拈豎放，或直下斜拋，換步移身，藏頭露角，已經在學士面前各自顯露了敗相。免不了要吃兜率（Doushuai，兜率天，彌勒菩薩所在之處）手中的痛棒。到了這裡，不由得你甘心不甘心。』為什麼呢？『見事不平爭忍得？衲僧（Naseng，指僧人）的正令自當施行！』說完，拄著拄杖下座。禪師在室內設定了三個問題來檢驗學人：一問：『撥開草叢，觀察風向，只爲了見到自性，那麼現在上座的自性在什麼地方？』二問：『認識了自性才能脫離生死，眼光落地的時候，又該如何脫離？』三問：『脫離了生死便知道去處，四大分離之後，又該向什麼地方去？』元祐六年冬天，禪師沐浴完畢后召集大眾說了偈語：『四十八年，聖凡盡殺。不是英雄，龍安路滑。』說完便安然而逝。他的弟子們遵照禪師的遺囑，將骨灰撒入江中。得法弟子無盡居士張公，派人帶著祭品來祭奠，並且說：『老師在祖師門下有大道的威力，不可使後來者無所起敬。』於是就在龍安的乳峰建造了塔，謚號為真寂禪師。東京法雲佛照杲禪師，從年輕時就開始遊歷四方，拜謁圓通璣禪師。進入禪室后，璣禪師舉了一個例子：有僧人問投子（Touzi，禪宗祖師）：『大死底人卻活時如何？（徹底死去的人，再次活過來時會怎麼樣？）』投子回答說：『不許夜行，投明須到。（不允許在夜裡行走，天亮時必須到達目的地。）』璣禪師問：『你意下如何？』禪師回答說：『恩大難酬。』璣禪師非常高興，於是命他擔任首座。到了晚上，禪師為大眾執拂說法，璣禪師說話遲緩而口吃，眾人嘲笑他，禪師面露羞愧之色。第二天，禪師在僧堂點茶，因為碰到茶瓢掉在地上，看到茶瓢跳動，於是得到了應機三昧（Yingji Sanmei，隨緣應機的禪定）。後來依止真凈禪師，因為讀到祖師的偈語說：『心同虛空界，示等虛空法。』

【English Translation】 English version: One day, all you Chan practitioners, do you want to understand? What's so difficult about raising your eyebrows? You clearly can't see a single trace of a clue. The wind blows away the floating clouds in the blue sky, and the moon rises over the green mountains like a round piece of beautiful jade. 'Drink!' He then stepped down from the seat. One day, Caoshi Wujin Layman Zhang Gong Shangying, inspected Fenning according to his duties, and invited the elders of the five monasteries to Yunyan to preach the Dharma. The master ascended the seat last, holding his staff horizontally and said: 'Just now, all you good teachers, have been handling things horizontally and vertically, throwing them straight down and diagonally, changing steps and moving your bodies, hiding your heads and revealing your corners, and have already revealed your defeat in front of the scholar. You can't avoid being beaten painfully by Doushuai's (Doushuai, Tushita Heaven, where Maitreya Bodhisattva resides) hand. When you get here, you can't help but be willing or unwilling.' Why? 'How can you bear to see injustice? The proper orders of a monk (Naseng, refers to a monk) should be carried out!' After speaking, he struck the ground with his staff and stepped down from the seat. The Chan master set up three questions in the room to test the students: The first question: 'Parting the grass and observing the wind, only to see the self-nature, then where is the self-nature of the one sitting in the seat now?' The second question: 'Only by recognizing the self-nature can one escape birth and death, when the eyes fall to the ground, how can one escape?' The third question: 'If you escape birth and death, you will know where to go, after the four elements separate, where will you go?' In the winter of the sixth year of Yuanyou, after bathing, the Chan master summoned the masses and said a verse: 'Forty-eight years, saints and mortals all killed. Not a hero, the road to Long'an is slippery.' After speaking, he passed away peacefully. His disciples followed the Chan master's will and scattered his ashes into the river. The Dharma-inheriting disciple, Wujin Layman Zhang Gong, sent people with offerings to pay tribute, and said: 'The teacher has the power of the Great Way under the ancestral master, and those who come later should not be left without respect.' So he built a pagoda on the Rufeng Peak in Long'an, and his posthumous title was Chan Master Zhenji. Chan Master Fogao of Fayun Temple in Tokyo, began to travel around when he was young, and visited Chan Master Yuantong Ji. After entering the meditation room, Chan Master Ji gave an example: A monk asked Touzi (Touzi, a Chan Buddhist master): 'What happens when a person who has completely died comes back to life?' Touzi replied: 'No night travel is allowed, you must arrive by dawn.' Chan Master Ji asked: 'What do you think?' The Chan master replied: 'The kindness is great and difficult to repay.' Chan Master Ji was very happy, so he ordered him to be the head seat. In the evening, the Chan master held the whisk and preached the Dharma to the masses. Chan Master Ji spoke slowly and stuttered, and the crowd laughed at him. The Chan master looked ashamed. The next day, the Chan master was serving tea in the monks' hall, and because he touched the tea ladle, it fell to the ground. Seeing the tea ladle jumping, he attained the Yingji Samadhi (Yingji Sanmei, Samadhi that adapts to circumstances). Later, he relied on Chan Master Zhenjing, because he read the ancestral master's verse: 'The mind is like the realm of empty space, showing the Dharma equal to empty space.'

證得虛空時。無是無非法。豁然大悟。每謂人曰。我于紹聖三年十一月二十一日悟得方寸禪。出住歸宗詔居凈。因僧問。達磨西來傳個甚麼。師曰。周秦漢魏。問昔日僧問雲門。如何是透法身句。門曰。北斗里藏身。意旨如何。師曰。赤心片片。曰若是學人即不然。師曰。汝又作么生。曰昨夜抬頭看北斗。依稀卻似點糖糕。師曰。但念水草余無所知。上堂。西來祖意教外別傳。非大根器不能證入。其證入者不被文字語言所轉。聲色是非所迷。亦無雲門臨濟之殊趙州德山之異。所以唱道須明有語中無語無語中有語。若向這裡薦得可謂終日著衣未嘗掛一縷絲。終日吃飯未嘗咬一粒米。直是呵佛罵祖有甚麼過。雖然如是。欲得不招無間業。莫謗如來正法輪。喝一喝下座。上堂拈拄杖曰。歸宗會斬蛇。禾山解打鼓。萬象與森羅。皆從這裡去。擲下拄杖曰。歸堂喫茶。師以力參深到。語不入時每示眾。常舉老僧熙寧八年文帳在鳳翔府供申。當年崩了華山四十里。壓倒八十村人家。汝輩後生茄子瓠子幾時知得。或問曰。寶華王座上。因甚麼一向世諦。師曰。癡人佛性豈有二種耶。

泐潭文準禪師。興元府唐固梁氏子。生始幼見佛像輒笑。童子不喜聞酒胾。金仙寺沙門虛普乞食至其家。師膺門酬酢如老成。時年八歲即辭父母愿

【現代漢語翻譯】現代漢語譯本：當證得虛空的境界時，既不是『有』也不是『非有』。一旦豁然大悟，（禪師）常常對人說：『我在紹聖三年十一月二十一日領悟了方寸禪。』（禪師）離開歸宗寺，奉詔居住在凈寺。有僧人問：『達磨（Bodhidharma）西來（從印度來到中國）傳的是什麼？』禪師說：『周、秦、漢、魏。』問：『過去有僧人問雲門（Yunmen），『如何是透法身句？』雲門回答說：『北斗里藏身。』這句話的意旨是什麼？』禪師說：『赤心片片。』（僧人）說：『如果是學人，我就不會這樣說。』禪師說：『你又會怎麼說呢？』（僧人）說：『昨夜抬頭看北斗，依稀卻似點糖糕。』禪師說：『但念水草，其餘一無所知。』上堂開示說：『西來祖意（Bodhidharma帶來的禪宗心法），是教外別傳，非大根器的人不能證入。證入的人不會被文字語言所左右，不會被聲色是非所迷惑，也沒有云門（Yunmen）、臨濟（Linji）的差別，趙州（Zhaozhou）、德山（Deshan）的不同。所以說唱道必須明白有語中無語，無語中有語。如果在這裡領會得到，就可以說是終日穿著衣服，卻未曾掛一縷絲；終日吃飯，卻未曾咬一粒米。直截了當地呵佛罵祖又有什麼過錯？雖然如此，想要不招無間地獄的業報，就不要誹謗如來（Tathagata）的正法輪。』喝一聲，下座。上堂，拿起拄杖說：『歸宗（Guizong）會斬蛇，禾山（Heshan）解打鼓，萬象與森羅，都從這裡去。』放下拄杖說：『回堂喫茶。』禪師因為用力參究，深入堂奧，所以言語不落俗套，常常開示大眾，常舉老僧熙寧八年的文帳在鳳翔府供申，當年崩了華山四十里，壓倒八十村人家，你們這些後生小子什麼時候才能知道？』有人問：『寶華王座上，為什麼一向說世俗諦？』禪師說：『癡人！佛性難道有兩種嗎？』泐潭文準禪師（Letan Wenzhun），是興元府唐固人梁氏的兒子。出生時，小時候見到佛像就笑。童年時不喜歡聞到酒肉的味道。金仙寺的沙門虛普乞食到他家，（文準禪師）應對進退像個老成人。當時八歲就辭別父母，發願出家。

【English Translation】 English version: When one realizes emptiness, it is neither 'is' nor 'is not'. Upon sudden enlightenment, (the Chan master) often said to people, 'I realized the 'square inch' Chan on the 21st day of the 11th month in the third year of Shaosheng.' (The Chan master) left Guizong Monastery and resided in Jing Monastery by imperial decree. A monk asked, 'What did Bodhidharma (達磨) [the first patriarch of Chan Buddhism in China] transmit when he came from the West (India)?' The master said, 'The Zhou, Qin, Han, and Wei dynasties.' (The monk) asked, 'In the past, a monk asked Yunmen (雲門) [a famous Chan master], 'What is a phrase that penetrates the Dharmakaya (法身) [the body of reality]?' Yunmen replied, 'Hiding oneself in the Big Dipper.' What is the meaning of this?' The master said, 'A completely sincere heart.' (The monk) said, 'If I were a student, I would not say that.' The master said, 'Then what would you say?' (The monk) said, 'Last night I looked up at the Big Dipper, and it vaguely resembled a dotted sugar cake.' The master said, 'Just think of water and grass, and know nothing else.' Ascending the hall, he gave a Dharma talk, saying, 'The ancestral intention from the West (the Chan mind-seal brought by Bodhidharma) is a special transmission outside the teachings, and those without great capacity cannot realize it. Those who realize it are not swayed by words and language, nor are they deluded by sound, form, right, and wrong. There is no difference between Yunmen (雲門) and Linji (臨濟) [two prominent Chan schools], nor is there any difference between Zhaozhou (趙州) and Deshan (德山) [two famous Chan masters]. Therefore, when expounding the Way, one must understand that there are words within non-words, and non-words within words. If one can comprehend this, it can be said that one wears clothes all day long without hanging a single thread, and eats rice all day long without biting a single grain. What fault is there in directly scolding the Buddha and cursing the patriarchs? Even so, if you want to avoid the karma of the uninterrupted hell, do not slander the Tathagata's (如來) [another name for the Buddha] true Dharma wheel.' He shouted once and descended from the seat. Ascending the hall, he picked up his staff and said, 'Guizong (歸宗) [a Chan master] knew how to slay a snake, Heshan (禾山) [a Chan master] knew how to beat a drum. The myriad phenomena and the vast universe all come from here.' He threw down his staff and said, 'Return to the hall for tea.' Because the Chan master diligently investigated and deeply penetrated the mysteries, his words were unconventional. He often instructed the assembly, often citing the old monk's tax account from the eighth year of Xining, which was submitted to the Fengxiang Prefecture. In that year, Mount Hua collapsed for forty miles, crushing the homes of eighty villages. When will you young fellows understand this?' Someone asked, 'On the throne of Baohua (寶華) [a precious lotus throne], why do you always speak of worldly truth?' The master said, 'Fool! Does Buddha-nature have two kinds?' Chan Master Letan Wenzhun (泐潭文準) [a Chan master] of Xingyuan Prefecture was the son of the Liang family of Tanggu. From birth, he would smile whenever he saw a Buddha statue. As a child, he disliked the smell of wine and meat. The Shramana (沙門) [a Buddhist monk] Xupu of Jin Xian Temple came to his house to beg for food, and (Wenzhun) responded with the maturity of an elder. At the age of eight, he bid farewell to his parents and vowed to become a monk.

從普歸。授以法華經伊吾即上口。元豐僧檢童子較所習。以籍名先後度。師藝精坐年少不得奏名。陜西經略范公過普盧。普臘高應對領略。師侍其傍伸辯詳明進止可喜。范公欲攜與俱西。師辭曰。登山求玉入海求珠。人各有志。本行學道世好非素心。茫公陰奇其語。度以為僧剔發。既往依梁山乘禪師。呵曰驅烏未受戒敢學佛乘乎。師捧手曰。壇場是戒耶。三羯磨梵行阿阇梨是戒耶。乘大驚。師笑曰。雖然敢不受教。遂受具足戒于唐安律師。遍游成都講肆唱諸部綱目。即棄去曰。吾不求甚解。法師曇演佳其英特撫之曰。汝法船也。南方有大開士若溈山真如九峰真凈者。可往求之。師拜受戒。與同學志恭詣大溈久之不契。乃造九峰見真凈問曰。甚處來。曰興元府。問近離甚處。曰大仰。問夏在甚處。曰溈山。真凈展手曰。我手何似佛手。師惘然。真凈呵曰。適來句句無絲毫差錯靈明天真。才說個佛手便成隔礙。病在什麼處。師曰。不會。凈曰。一切見成更教誰會。師服膺就弟子之列余。十年所至必隨。紹聖三年真凈移居石門衲子益盛。凡入室扣問必瞑目危坐無所示。見來者必起從園丁壅菜率以為常。師每謂恭曰。老漢無意於法道乎莫能測也。一日舉杖決渠水濺衣因大悟走敘其事。真凈罵曰。此中乃敢用藞苴耶。自是跡愈晦

而名愈著。待制李景真守豫章。仰其風請開法于云巖。未幾殿中監茫公。師南昌移居泐潭。師辭辯注射迅機電掃。衲子畏而慕之。槌拂之下常數千指。自號湛堂。每曰。我只畜一條拄杖佛來也打祖來也打。不將元字腳涴汝枯腸。如此臨濟一宗不致冷落。一日新到相看展坐具。師曰。未得人事上座近離甚處。曰廬山歸宗。師曰。宗歸何處。僧曰嗄。師曰。蝦蟆窟里作活計。僧云。和尚何不領話。師曰。是爾豈不是從歸宗來。僧云是。師曰。驢前馬後漢。問第二上座。近離甚處。僧云。袁州。師云。夏在甚處。曰仰山。師曰。還見小釋迦么。僧云見。師曰。鼻孔長多少。僧擬議。師云。話墮阿師。問僧。爾來作么。曰特來問訊和尚。師云。云在嶺頭閑不徹。水流澗下太忙生。僧云。和尚莫瞞人好。師曰。馬大師為什麼從阇梨腳跟下走過。僧無語。師云。卻是阇梨謾老僧。僧云。有口道不得時如何。師云。洞庭湖裡倒撐船。雪居先馳到。師問。未離歐阜文彩已彰。既到寶峰如何吐露。馳云。目前有路。師舉起書云。既是云居底。為甚在寶峰手中。馳云。兵隨印轉將逐符行。師云。下坡不走拍一拍。馳擬議。師曰。想先馳。只有先鋒且無殿後。一日法堂上逢首座。便問。向什麼處去。座云。擬與和尚商量一事。師云。便請。座

【現代漢語翻譯】現代漢語譯本：他的名聲因此更加顯赫。待制李景真鎮守豫章（今江西省南昌市），仰慕他的風範，請求他在云巖寺開壇講法。不久，殿中監茫公，將他從南昌請到泐潭寺。他的辯才如泉涌，機鋒如閃電，僧人都敬畏而仰慕他。每次說法，聽眾常有數千人。他自號湛堂。常說：『我只有一條拄杖，佛來了也打，祖師來了也打。不把那些現成的道理塞進你們空虛的肚腸。』這樣，臨濟宗才不至於衰落。一天，新來的僧人前來拜見，鋪開坐具。師父說：『還沒請教，上座最近從哪裡來？』僧人說：『從廬山歸宗寺來。』師父說：『宗歸向何處？』僧人『嗄』了一聲。師父說：『在蛤蟆窟里討生活。』僧人說：『和尚為何不領會我的話？』師父說：『是你，難道不是從歸宗寺來？』僧人說是。師父說：『真是驢前馬後。』問第二位上座：『最近從哪裡來？』僧人說：『袁州（今江西省宜春市）。』師父說：『夏天在哪裡？』僧人說：『仰山寺。』師父說：『還見到小釋迦（指仰山慧寂）嗎？』僧人說：『見到。』師父說：『鼻孔有多長？』僧人猶豫不決。師父說：『你已經落入我的話語陷阱了。』問僧人：『你來做什麼？』僧人說：『特來問候和尚。』師父說：『云在山頂悠閒自在，水在山澗奔流不息。』僧人說：『和尚最好不要欺騙人。』師父說：『馬祖道一（禪宗大師）為什麼從你腳下走過？』僧人無語。師父說：『卻是你欺騙老僧。』僧人說：『有口說不出的時候該怎麼辦？』師父說：『在洞庭湖裡倒著撐船，雪居先一步趕到。』師父問雪居：『還沒離開歐阜，文采已經顯露。既然到了寶峰寺，又該如何展現？』雪居說：『眼前有路。』師父舉起書說：『既然是云居寺的東西，為什麼在寶峰寺手中？』雪居說：『兵隨印轉，將逐符行。』師父說：『下坡不走，拍一拍。』雪居猶豫不決。師父說：『想必你只是先鋒，沒有殿後。』一天，師父在法堂上遇到首座，便問：『你要去哪裡？』首座說：『想和和尚商量一件事。』師父說：『請說。』 English version: His name became even more prominent. The Vice Director Li Jingzhen, guarding Yuzhang (present-day Nanchang City, Jiangxi Province), admired his demeanor and requested him to open a Dharma assembly at Yunyan Temple. Soon after, the Palace Supervisor Mang Gong moved him from Nanchang to Letan Temple. His eloquence flowed like a spring, and his wit was as swift as lightning, causing monks to revere and admire him. Each time he preached, there were often thousands of listeners. He called himself Zhantang. He often said, 'I only have a staff; I will strike the Buddha if he comes, and I will strike the Patriarch if he comes. I will not stuff those ready-made doctrines into your empty bellies.' In this way, the Linji sect will not decline. One day, a newly arrived monk came to pay respects, spreading out his sitting cloth. The master said, 'I haven't had the pleasure of asking, where did you come from recently, venerable monk?' The monk said, 'From Guizong Temple on Mount Lu.' The master said, 'Where does the 'Zong' return to?' The monk said 'Ah?' The master said, 'Making a living in a toad's cave.' The monk said, 'Why doesn't the abbot understand my words?' The master said, 'Is it you? Aren't you from Guizong Temple?' The monk said yes. The master said, 'Truly following like a donkey before a horse.' He asked the second senior monk, 'Where did you come from recently?' The monk said, 'Yuanzhou (present-day Yichun City, Jiangxi Province).' The master said, 'Where were you in the summer?' The monk said, 'Yangshan Temple.' The master said, 'Did you see Little Shakyamuni (referring to Yangshan Huiji)?' The monk said, 'I saw him.' The master said, 'How long is his nose?' The monk hesitated. The master said, 'You have already fallen into my verbal trap.' He asked the monk, 'What are you here for?' The monk said, 'I have come specifically to inquire after the abbot.' The master said, 'The clouds are leisurely on the mountain peak, the water flows busily in the stream.' The monk said, 'The abbot had better not deceive people.' The master said, 'Why did Mazu Daoyi (a Chan master) walk past your feet?' The monk was speechless. The master said, 'It is you who are deceiving the old monk.' The monk said, 'What should be done when one cannot speak?' The master said, 'Rowing a boat upside down in Dongting Lake, Xueju arrived first.' The master asked Xueju, 'Before leaving Oufu, your literary talent was already evident. Now that you have arrived at Baofeng Temple, how will you reveal it?' Xueju said, 'There is a road ahead.' The master picked up a book and said, 'Since it belongs to Yunju Temple, why is it in the hands of Baofeng Temple?' Xueju said, 'The soldiers move with the seal, the generals follow the talisman.' The master said, 'Don't walk downhill, clap once.' Xueju hesitated. The master said, 'Presumably, you are only a vanguard, with no rearguard.' One day, the master met the head monk in the Dharma hall and asked, 'Where are you going?' The head monk said, 'I want to discuss something with the abbot.' The master said, 'Please speak.'

【English Translation】 His name became even more prominent. The Vice Director Li Jingzhen, guarding Yuzhang (present-day Nanchang City, Jiangxi Province), admired his demeanor and requested him to open a Dharma assembly at Yunyan Temple. Soon after, the Palace Supervisor Mang Gong moved him from Nanchang to Letan Temple. His eloquence flowed like a spring, and his wit was as swift as lightning, causing monks to revere and admire him. Each time he preached, there were often thousands of listeners. He called himself Zhantang. He often said, 'I only have a staff; I will strike the Buddha if he comes, and I will strike the Patriarch if he comes. I will not stuff those ready-made doctrines into your empty bellies.' In this way, the Linji sect will not decline. One day, a newly arrived monk came to pay respects, spreading out his sitting cloth. The master said, 'I haven't had the pleasure of asking, where did you come from recently, venerable monk?' The monk said, 'From Guizong Temple on Mount Lu.' The master said, 'Where does the 'Zong' return to?' The monk said 'Ah?' The master said, 'Making a living in a toad's cave.' The monk said, 'Why doesn't the abbot understand my words?' The master said, 'Is it you? Aren't you from Guizong Temple?' The monk said yes. The master said, 'Truly following like a donkey before a horse.' He asked the second senior monk, 'Where did you come from recently?' The monk said, 'Yuanzhou (present-day Yichun City, Jiangxi Province).' The master said, 'Where were you in the summer?' The monk said, 'Yangshan Temple.' The master said, 'Did you see Little Shakyamuni (referring to Yangshan Huiji)?' The monk said, 'I saw him.' The master said, 'How long is his nose?' The monk hesitated. The master said, 'You have already fallen into my verbal trap.' He asked the monk, 'What are you here for?' The monk said, 'I have come specifically to inquire after the abbot.' The master said, 'The clouds are leisurely on the mountain peak, the water flows busily in the stream.' The monk said, 'The abbot had better not deceive people.' The master said, 'Why did Mazu Daoyi (a Chan master) walk past your feet?' The monk was speechless. The master said, 'It is you who are deceiving the old monk.' The monk said, 'What should be done when one cannot speak?' The master said, 'Rowing a boat upside down in Dongting Lake, Xueju arrived first.' The master asked Xueju, 'Before leaving Oufu, your literary talent was already evident. Now that you have arrived at Baofeng Temple, how will you reveal it?' Xueju said, 'There is a road ahead.' The master picked up a book and said, 'Since it belongs to Yunju Temple, why is it in the hands of Baofeng Temple?' Xueju said, 'The soldiers move with the seal, the generals follow the talisman.' The master said, 'Don't walk downhill, clap once.' Xueju hesitated. The master said, 'Presumably, you are only a vanguard, with no rearguard.' One day, the master met the head monk in the Dharma hall and asked, 'Where are you going?' The head monk said, 'I want to discuss something with the abbot.' The master said, 'Please speak.'

曰。東家杓柄長西家杓柄短。師云。為甚拈起鞏縣茶瓶。卻是饒州瓷碗。座云。臨崖看滸眼特地一場愁。師叫屈。座吐舌而退。師在分寧遇死心和尚。問爾此回到山裡么。師云。須去禮拜師兄。心云。爾來時善看方便。師曰。何故。心云。我黃龍路滑。師云。曾跶倒幾人來。心云。爾未到黃龍早腳澀也。師云。和尚何得閉門相待。死心又問。準老爾安許多僧。只是聚頭打鬨了噇飯。爾畢竟將何為人。師云。因風吹火。心云。亂統作么。師云。從來有些子。師卻問。和尚山中安多少眾。心云。四百人儘是精峭衲子。師云。師子窟中無異獸。心云。爾來時也須照顧。師云。也待臨時。心云。臨時作么生。師云喚來洗腳。心云。爾川僧家開許大口。師云。準上座從來如此。心云。三十年弄馬騎。問僧。鄉里甚處。云青州。師曰。近離甚處。云云居。師曰。安樂樹下道將一句來。僧無語。師卻問傍僧云。爾道得么。僧云。某甲道不得。卻請和尚道。師云。向北驢似馬大。僧云。與么那。師云。爾鼻孔為甚麼在寶峰手裡。僧便喝。師云。水裡火發。見僧看經。問看什麼經。曰金剛經。師云。經中道。是法平等無有高下是否。僧云是。師云。為什麼云居山高寶峰山低。僧云。是法平等無有高下。師曰。爾卻做得個坐主使下。僧云。

【現代漢語翻譯】現代漢語譯本：僧人問道：『東家的勺柄長，西家的勺柄短。』禪師說：『為什麼拿起鞏縣的茶瓶，卻是饒州的瓷碗？』僧人說：『臨近懸崖觀看水邊的沙洲，徒然增添一場憂愁。』禪師叫道：『冤枉啊！』僧人吐了吐舌頭退下了。禪師在分寧遇到了死心和尚（禪師名號）。死心和尚問：『你這次回到山裡了嗎？』禪師說：『必須去禮拜師兄。』死心和尚說：『你來的時候要好好觀察方便法門。』禪師問：『為什麼？』死心和尚說：『我黃龍的路很滑。』禪師說：『曾經絆倒過多少人？』死心和尚說：『你還沒到黃龍，恐怕腳就已經打滑了吧。』禪師說：『和尚為什麼閉門相待？』死心和尚又問：『準老你安置這麼多僧人，只是聚在一起喧譁吃飯。你到底想做什麼？』禪師說：『因風吹火。』死心和尚說：『胡說八道什麼？』禪師說：『從來就有些道理。』禪師反問：『和尚山中安置了多少僧眾？』死心和尚說：『四百人，都是精進嚴謹的僧人。』禪師說：『獅子洞中沒有其他野獸。』死心和尚說：『你來的時候也要小心照顧。』禪師說：『到時候再說。』死心和尚說：『到時候做什麼？』禪師說：『叫他們來洗腳。』死心和尚說：『你這個四川僧人，口氣這麼大。』禪師說：『準上座（禪師自稱）向來如此。』死心和尚說：『三十年弄馬騎。』禪師問僧人：『家鄉是哪裡？』僧人說：『青州。』禪師說：『最近從哪裡來？』僧人說：『云居山。』禪師說：『在安樂樹下說一句。』僧人無語。禪師轉而問旁邊的僧人：『你能說出來嗎？』僧人說：『我不能說，請和尚說。』禪師說：『向北的驢子像馬一樣大。』僧人說：『是這樣嗎？』禪師說：『你的鼻孔為什麼在寶峰禪師手裡？』僧人便喝了一聲。禪師說：『水裡發火。』禪師看見僧人在看經書，問道：『看什麼經？』僧人說：『《金剛經》。』禪師說：『經中說，是法平等，無有高下，是這樣嗎？』僧人說是。禪師說：『為什麼云居山高，寶峰山低？』僧人說：『是法平等，無有高下。』禪師說：『你卻做得個坐主使下。』僧人說：『...』

【English Translation】 English version: A monk asked: 'The handle of the eastern neighbor's ladle is long, and the handle of the western neighbor's ladle is short.' The Zen master said: 'Why pick up the tea bottle from Gong County, but it is a porcelain bowl from Raozhou?' The monk said: 'Looking at the sandbar by the water near the cliff adds a lot of sorrow.' The Zen master shouted: 'Injustice!' The monk stuck out his tongue and retreated. The Zen master met the monk Sixin (name of a Zen master) in Fenning. The monk Sixin asked: 'Have you returned to the mountain this time?' The Zen master said: 'I must go to pay respects to my senior brother.' The monk Sixin said: 'When you come, you must carefully observe the expedient Dharma gate.' The Zen master asked: 'Why?' The monk Sixin said: 'My road to Huanglong is slippery.' The Zen master said: 'How many people have you tripped?' The monk Sixin said: 'Before you arrive at Huanglong, I am afraid your feet will already be slipping.' The Zen master said: 'Why does the monk close the door to wait for me?' The monk Sixin asked again: 'Zhulao (term of address for a monk), you have settled so many monks, just gathering together to make noise and eat. What exactly do you want to do?' The Zen master said: 'Blowing fire with the wind.' The monk Sixin said: 'What nonsense are you talking about?' The Zen master said: 'There has always been some reason.' The Zen master asked in return: 'How many monks have you settled in the mountain, monk?' The monk Sixin said: 'Four hundred people, all of whom are diligent and strict monks.' The Zen master said: 'There are no other beasts in the lion's cave.' The monk Sixin said: 'You must also take care when you come.' The Zen master said: 'I'll talk about it when the time comes.' The monk Sixin said: 'What will you do when the time comes?' The Zen master said: 'Call them to wash their feet.' The monk Sixin said: 'You Sichuanese monk, you have such a big tone.' The Zen master said: 'Zhun Shangzuo (the Zen master referring to himself) has always been like this.' The monk Sixin said: 'Thirty years of playing with horses.' The Zen master asked the monk: 'Where is your hometown?' The monk said: 'Qingzhou.' The Zen master said: 'Where did you come from recently?' The monk said: 'Yunju Mountain.' The Zen master said: 'Say a sentence under the Anle tree.' The monk was speechless. The Zen master turned to ask the monk next to him: 'Can you say it?' The monk said: 'I can't say it, please say it, monk.' The Zen master said: 'The donkey to the north is as big as a horse.' The monk said: 'Is that so?' The Zen master said: 'Why are your nostrils in the hands of Zen Master Baofeng?' The monk then shouted. The Zen master said: 'Fire in the water.' The Zen master saw the monk reading scriptures and asked: 'What scriptures are you reading?' The monk said: 'The Diamond Sutra.' The Zen master said: 'The sutra says, 'All dharmas are equal, without high or low,' is that so?' The monk said yes. The Zen master said: 'Why is Yunju Mountain high and Baofeng Mountain low?' The monk said: 'All dharmas are equal, without high or low.' The Zen master said: 'You can make a host use it.' The monk said: '...'

和尚又作么生。師云。且放爾鼻孔出氣。一日廊下見僧問。爾還會也未。僧云。不會。師曰。左青龍右白虎。僧云。久向寶峰元來只是個賣卜𨑾官。師乃點指云。上座今日不好。僧云。老漢敗闕也。師云。路逢劍客須呈劍。師問僧。安樂么。僧云。無事。師云。爾大有事在。曰未審某甲有甚事。師云。近日上藍金剛與天寧土地相打。僧無語。師云。元來無事。問僧。如何是上座得力處。僧便喝。師云。好好相借問何得惡發。僧又喝。師云。元來是作家。僧以坐具便打。師低頭噓一聲。僧云。放過一著。師云。者里不可放過隨後便打。師普說次眾欲散。忽問僧。明來明打暗來暗打。爾作么生會。僧便喝。師云。點即不到。僧又喝。師云。到即不點。僧云。忽遇不明不暗來時又作么生。師云。今日天寒且歸堂向火隨後。喝一喝便起。一日上堂云。寶峰一夜睡不著計較。今日上堂揣腹搜胸。總思量不就。而今臨時逼節事出急家門。遂拈起拂子云。準上座近日作得一柄拂子。且權將供養大眾。乃擲下云。竹根棕葉麻繩系。樣度天然別一家。政和五年夏六月寢疾。首坐問。和尚近日尊位如何。師云。跛驢上壁。坐云。和尚也好吃一服藥。師云。朽木搭橋。座云。也知和尚不解忌口。師云。爾作么生。坐擬進語。師云。爾也好吃一

【現代漢語翻譯】現代漢語譯本：僧人又該如何呢？師父說：『暫且讓你鼻孔出氣。』一天，師父在走廊下看見一個僧人，問道：『你領會了嗎？』僧人說：『不領會。』師父說：『左青龍，右白虎。』僧人說：『久聞寶峰之名，原來只是個賣卜的卦師。』師父就指著他說：『上座今日不吉利。』僧人說：『老漢我失敗了。』師父說：『路逢劍客，須呈劍。』師父問僧人：『安樂嗎？』僧人說：『無事。』師父說：『你大有事在。』僧人說：『不知我有什麼事？』師父說：『近日上藍金剛（寺廟護法神）與天寧土地（地方神）相打。』僧人無語。師父說：『原來無事。』師父問僧人：『如何是上座得力之處？』僧人便喝（大聲呵斥）。師父說：『好好地相互請教，為何要惡語相向？』僧人又喝。師父說：『原來是行家。』僧人拿起坐具便打。師父低頭噓一聲。僧人說：『放過一招。』師父說：『這裡不可放過。』隨後便打。師父普說佛法，大眾將要散去。忽然問僧人：『明著來就明著打，暗著來就暗著打，你作何理解？』僧人便喝。師父說：『點不到。』僧人又喝。師父說：『到即不點。』僧人說：『忽然遇到不明不暗的情況又該如何？』師父說：『今日天寒，且回堂里向火。』隨後，喝一聲便起身。一天，師父上堂說法：『寶峰一夜睡不著，計較著今日上堂，揣摩腹中，搜尋胸臆，總思量不出個所以然。而今臨時逼近，事出急迫。』於是拿起拂子說：『就算上座近日做了一柄拂子，且權且拿來供養大眾。』乃擲下拂子說：『竹根棕葉麻繩系，樣度天然別一家。』政和五年夏六月，師父臥病。首座問：『和尚近日身體如何？』師父說：『跛驢上壁。』首座說：『和尚也好吃一服藥。』師父說：『朽木搭橋。』首座說：『也知和尚不解忌口。』師父說：『你作么生？』首座想要說話。師父說：『你也好吃一頓。』

【English Translation】 English version: What about the monk then? The master said, 'Let your nostrils breathe for now.' One day, seeing a monk in the corridor, the master asked, 'Have you understood yet?' The monk said, 'I haven't understood.' The master said, 'Left Green Dragon, Right White Tiger.' The monk said, 'I've long heard of Baofeng, but it turns out to be just a fortune-telling diviner.' The master then pointed at him and said, 'This seat is not auspicious today.' The monk said, 'This old man has failed.' The master said, 'When you meet a swordsman on the road, you must present your sword.' The master asked the monk, 'Are you at peace?' The monk said, 'Nothing is happening.' The master said, 'You have a lot happening.' The monk said, 'I don't know what's happening to me?' The master said, 'Recently, the Vajra (temple guardian deity) of Shanglan is fighting with the Land God (local deity) of Tianning.' The monk was speechless. The master said, 'So, nothing is happening.' The master asked the monk, 'What is the most powerful aspect of your seat?' The monk then shouted (scolded loudly). The master said, 'We should be asking each other nicely, why are you speaking so harshly?' The monk shouted again. The master said, 'So, you are an expert.' The monk picked up his sitting mat and hit him. The master lowered his head and sighed. The monk said, 'I'll let you off this time.' The master said, 'You can't let me off here.' Then he hit him. The master was giving a general Dharma talk, and the crowd was about to disperse. Suddenly, he asked the monk, 'If it comes openly, strike openly; if it comes secretly, strike secretly. How do you understand this?' The monk then shouted. The master said, 'Not hitting the point.' The monk shouted again. The master said, 'Hitting without pointing.' The monk said, 'What if you suddenly encounter a situation that is neither clear nor obscure?' The master said, 'It's cold today, let's go back to the hall to warm up by the fire.' Then, he shouted and got up. One day, the master ascended the hall and said, 'Baofeng couldn't sleep all night, calculating today's ascent to the hall, pondering in my belly, searching in my chest, but I couldn't think of a reason. Now, the time is pressing, and things are urgent.' Then he picked up the whisk and said, 'Even if the seat has recently made a whisk, let's temporarily offer it to the assembly.' Then he threw down the whisk and said, 'Bamboo roots, palm leaves, hemp rope tied together, the style is natural and different from others.' In the sixth month of summer in the fifth year of Zhenghe, the master fell ill. The head seat asked, 'How is the venerable's health recently?' The master said, 'A lame donkey climbing a wall.' The head seat said, 'The venerable should take some medicine.' The master said, 'A rotten tree bridging a gap.' The head seat said, 'I also know that the venerable doesn't know how to abstain from food.' The master said, 'What are you doing?' The head seat wanted to speak. The master said, 'You should also have a good meal.'

服藥。以七月二十二日更衣說偈而化。閱世五十五。坐三十五夏。靈骨舍利塔于石門之南源。丞相張無盡制其碑。諫議洪駒父敘語錄。名士李商老撰次逸事。同門弟德洪覺范紀師行實。其高道碩德可想見矣。琇公稱。云居真牧和尚謂人曰。出關走江淮閱三十年。參一十八人善知識。于中無出佛果佛眼死心靈源湛堂五大士而已。誠哉斯言。蓋真正宗師考其全才如此之難。若佛果佛眼死心靈源之嗣固已光明於世。獨湛堂開法日淺。未有繼其高躅者。然覽其遺編想其胸次。信餘子未易企及也。覺范稱。準于真凈之門。所謂家名辨才氣宇逸群者。抑知言哉。

廬山慧日文雅禪師受請日。僧問。向上宗乘乞師不吝。師曰。拄杖正開封。曰小出大遇也。師曰。放過即不可便打。

瑞州洞山梵言禪師。太平州人也。上堂有二僧齊出。一僧禮拜。一僧便問。得用便用時如何。師曰。伊蘭作旃檀之樹。曰有意氣時添意氣。不風流處也風流。師曰。甘露乃蒺藜之園。上堂。吾心似秋月。碧潭清皎潔。無物堪比倫。教我如何說。寒山子勞而無功。更有個拾得道。不識這個意。修行徒苦辛。恁么說話自救不了。尋常拈糞箕把掃帚掣風掣顛。猶較些子。直饒是文殊普賢再出。若到洞山門下。一時分付與直歲。燒火底燒火。掃地底掃地

【現代漢語翻譯】現代漢語譯本：

（僧人）服用藥物。在七月二十二日更換衣服時說了偈語后圓寂。享年五十五歲，坐禪三十五年。靈骨舍利塔位於石門南源。丞相張無盡撰寫了他的碑文，諫議洪駒父撰寫了語錄的序言，名士李商老編撰了他的軼事，同門師弟德洪覺范記錄了他的生平行跡。他的高尚品德和卓越才能可以想見。琇公說，云居真牧和尚對人說：『出關走遍江淮三十年，參訪了一十八位善知識，其中沒有超過佛果（Foguo，禪師名）、佛眼（Foyan，禪師名）、死心（Sixin，禪師名）、靈源（Lingyuan，禪師名）、湛堂（Zhan Tang，禪師名）這五位大士的。』這話確實如此。真正的大宗師，考察他的全部才能是如此之難。像佛果、佛眼、死心、靈源的後嗣，本來就已經光明顯赫於世了。只有湛堂開法的時間較短，還沒有人繼承他的高尚事業。然而，讀了他的遺作，想像他的胸懷，相信其他人難以企及。覺范說，按照真凈（Zhenjing，禪師名）門下的標準，他可謂是『家世顯赫、才辯出衆、氣宇不凡』的人。這話確實說得很對。廬山慧日文雅禪師（Huiri Wenya，禪師名）應邀說法時，有僧人問：『請禪師不要吝惜，傳授最高的宗乘。』禪師說：『拄杖正打開封印。』僧人說：『小小的付出，得到大的回報啊。』禪師說：『放過就來不及了，應該立刻棒喝。』瑞州洞山梵言禪師（Dongshan Fanyan，禪師名），太平州人。上堂時，有兩個僧人一起出來，一個僧人禮拜，一個僧人便問：『能夠運用就運用的時候，怎麼樣？』禪師說：『伊蘭變成了旃檀樹。』僧人說：『得意的時候更得意，不風流的地方也風流。』禪師說：『甘露生長在蒺藜園中。』上堂時說：『我的心像秋天的月亮，在碧綠的深潭中清澈皎潔。沒有什麼可以比擬，教我如何說呢？』寒山子（Hanshanzi，詩人）勞而無功。更有個拾得（Shide，詩人）說：『不認識這個意思，修行只是徒勞辛苦。』這樣說話，自己都救不了。平常拿著糞箕，拿著掃帚，瘋瘋癲癲，還稍微好些。即使是文殊（Manjusri，菩薩名）、普賢（Samantabhadra，菩薩名）再世，如果到了洞山門下，也一時都交給直歲，燒火的燒火，掃地的掃地。

【English Translation】 English version:

(The monk) took medicine. On the twenty-second day of the seventh month, he passed away after reciting a verse while changing clothes. He lived for fifty-five years and sat in meditation for thirty-five summers. His spiritual bone relic pagoda is located at the southern source of Shimen. Prime Minister Zhang Wujin wrote his epitaph, and Counselor Hong Ju'fu wrote the preface to his recorded sayings. The famous scholar Li Shanglao compiled his anecdotes, and his fellow disciple Dehong Juefan recorded his life's deeds. His noble character and outstanding virtue can be imagined. Xiu Gong said that Zen Master Zhenmu of Yunju said to people: 'I traveled through Jianghuai for thirty years after leaving the mountain gate, and visited eighteen good teachers, among whom none surpassed the five great masters: Foguo (Zen Master's name), Foyan (Zen Master's name), Sixin (Zen Master's name), Lingyuan (Zen Master's name), and Zhan Tang (Zen Master's name).' These words are indeed true. It is so difficult to examine the complete talent of a true grand master. The successors of Foguo, Foyan, Sixin, and Lingyuan have already been prominent in the world. Only Zhan Tang's opening of the Dharma was relatively recent, and no one has yet inherited his noble undertaking. However, reading his posthumous works and imagining his mind, I believe that others cannot easily reach his level. Juefan said that according to the standards of Zhenjing's (Zen Master's name) school, he can be described as a person of 'distinguished family, outstanding talent and eloquence, and extraordinary demeanor.' These words are indeed very accurate. When Zen Master Huiri Wenya (Zen Master's name) of Lushan was invited to preach, a monk asked: 'Please, Master, do not be stingy and transmit the highest vehicle.' The Zen Master said: 'The staff is just opening the seal.' The monk said: 'A small contribution brings a great reward.' The Zen Master said: 'It's too late to let it go, you should immediately strike with the staff and shout.' Zen Master Dongshan Fanyan (Zen Master's name) of Ruizhou was from Taiping Prefecture. When he ascended the Dharma hall, two monks came out together. One monk bowed, and the other monk asked: 'What about when you can use it, then use it?' The Zen Master said: 'Ilan becomes a sandalwood tree.' The monk said: 'When you are proud, be even more proud, and be romantic even where there is no romance.' The Zen Master said: 'Nectar grows in the tribulus garden.' When he ascended the Dharma hall, he said: 'My heart is like the autumn moon, clear and bright in the green deep pool. There is nothing to compare it to, how can I describe it?' Hanshanzi (Poet's name) toils without success. Furthermore, Shide (Poet's name) said: 'If you don't understand this meaning, cultivation is just in vain.' Speaking like this, you can't even save yourself. Usually holding a dung basket and a broom, acting crazy, is still a little better. Even if Manjusri (Bodhisattva's name) and Samantabhadra (Bodhisattva's name) were to reappear, if they came to Dongshan's gate, they would all be handed over to the director for the year, those who burn the fire burn the fire, and those who sweep the floor sweep the floor.'

。前廊后架。切忌攙匙亂筋。豐干老人更不饒舌。參退喫茶。上堂。一生二二生三。遏捺不住廓周沙界。德云直上妙峰。善財卻入樓閣。新婦騎驢阿家牽。山青水綠。桃華紅李華白。一塵一佛土。一葉一釋迦。乃合掌曰。不審諸佛子。今晨改旦季春極暄。起居輕利安樂行否。少間專到上寮問訊。不勞久立。上堂。臘月二十日。一年將欲盡。萬里未歸人。大眾總是他鄉之客。還有返本還源者么。擊拂子曰。門前殘雪日輪消。室內紅塵遣誰掃。

德安府文殊宣能禪師。僧問。如何是祖師燈。師曰。四生無不照。一點任君看。上堂。石鞏箭秘魔叉。直下會得眼裡空華。堪悲堪笑少林客。暗攜只履度流沙。

桂州壽寧善資禪師上堂。若論此事如鴉啄鐵牛。無下口處無用心處。更向言中問覓句下尋思。縱饒卜度將來。翻成戲論邊事。殊不知。本來具足直下分明。佛及眾生纖毫不立。尋常向諸人道。凡夫具足聖人法。凡夫不知。聖人具足凡夫法。聖人不會。聖人若會即同凡夫。凡夫若知即是聖人。然則凡聖一致名相互陳。不識本源迷其真覺。所以逐境生心徇情附物。茍能一念情忘自然真常體露。良久曰。便請薦取。上堂。諸方五日一參。壽寧日日昇座莫怪重說偈言。過在西來達磨。上士處處逢渠。後學時時蹉過。且道

【現代漢語翻譯】前廊后架。切忌攙匙亂筋。豐干（Fenggan）老人更不饒舌。參退喫茶。上堂。一生二二生三。遏捺不住廓周沙界。德云直上妙峰。善財（Shancai）卻入樓閣。新婦騎驢阿家牽。山青水綠。桃花紅李花白。一塵一佛土。一葉一釋迦（Shijia）。乃合掌曰。不審諸佛子。今晨改旦季春極暄。起居輕利安樂行否。少間專到上寮問訊。不勞久立。上堂。臘月二十日。一年將欲盡。萬里未歸人。大眾總是他鄉之客。還有返本還源者么。擊拂子曰。門前殘雪日輪消。室內紅塵遣誰掃。

德安府文殊宣能禪師。僧問。如何是祖師燈。師曰。四生無不照。一點任君看。上堂。石鞏箭秘魔叉。直下會得眼裡空華。堪悲堪笑少林客。暗攜只履度流沙。

桂州壽寧善資禪師上堂。若論此事如鴉啄鐵牛。無下口處無用心處。更向言中問覓句下尋思。縱饒卜度將來。翻成戲論邊事。殊不知。本來具足直下分明。佛及眾生纖毫不立。尋常向諸人道。凡夫具足聖人法。凡夫不知。聖人具足凡夫法。聖人不會。聖人若會即同凡夫。凡夫若知即是聖人。然則凡聖一致名相互陳。不識本源迷其真覺。所以逐境生心徇情附物。茍能一念情忘自然真常體露。良久曰。便請薦取。上堂。諸方五日一參。壽寧日日昇座莫怪重說偈言。過在西來達磨（Damo）。上士處處逢渠。後學時時蹉過。且道

【English Translation】 Front porch and back frame. Avoid mixing spoons and messing up chopsticks. Old man Fenggan won't waste words. After the meditation session, have tea. Ascend the hall. One produces two, two produces three. Unable to suppress the vastness encompassing the entire Dharma realm. Deyun goes straight up Miaofeng. Shancai instead enters the pavilion. The new bride rides a donkey, the mother-in-law leads. The mountains are green, the water is clear. Peach blossoms are red, plum blossoms are white. One speck of dust, one Buddha land. One leaf, one Shakyamuni. Then, joining his palms, he said, 'I wonder, all you disciples of the Buddha, this morning, the day has changed, the late spring is extremely warm. Are you all getting up and moving about lightly, living in peace and happiness?' In a little while, I will make a special trip to the upper dormitory to inquire. No need to stand for long. Ascend the hall. The twentieth day of the twelfth month. The year is about to end. Ten thousand miles away, people have not returned home. Everyone is a guest in a foreign land. Is there anyone who returns to the origin and restores the source?' He struck the whisk and said, 'The remaining snow in front of the door melts in the sun. Who will sweep away the red dust in the room?'

Zen Master Wenshu Xuanneng of Dean Prefecture. A monk asked, 'What is the ancestral teacher's lamp?' The master said, 'It illuminates all four types of birth. Let you look at a single point.' Ascend the hall. 'Stone Bow's arrow, Secret Demon's fork. Directly understanding, the empty flowers in the eyes. Pitiful and laughable, the Shaolin guest secretly carries a single shoe across the quicksand.

Zen Master Shanning Shanzhi of Guizhou ascended the hall. 'Discussing this matter is like a crow pecking at an iron ox. There is nowhere to start, nowhere to use the mind. Furthermore, seeking phrases in words, pondering under sentences, even if you try to predict the future, it will turn into trivial matters of debate. You don't know that it is originally complete, directly and clearly manifest. Buddhas and sentient beings are not established in the slightest. I usually say to everyone, ordinary people possess the Dharma of sages, but ordinary people do not know it. Sages possess the Dharma of ordinary people, but sages do not understand it. If sages understand it, they are the same as ordinary people. If ordinary people know it, they are sages. Therefore, sages and ordinary people are in agreement, mutually expressing each other. Not recognizing the original source, they are deluded about their true awareness. Therefore, they generate thoughts according to circumstances, following emotions and clinging to things. If one can forget emotions in a single thought, the true and constant essence will naturally be revealed.' After a long pause, he said, 'Please recommend it.' Ascend the hall. 'The various directions have one meditation session every five days. Shanning ascends the seat every day, don't be surprised that I repeat the verse. The fault lies with Bodhidharma (Damo) who came from the West. Superior people meet him everywhere. Later learners miss him all the time. And yet'

蹉過一著落在甚麼處。舉起拂子曰。一片月生海。幾家人上樓。

南嶽祝融上封慧和禪師上堂。未升此座已前。盡大地人成佛已畢。更有何法可說。更有何生可利。況菩提煩惱本自寂然。生死涅槃猶如昨夢。門庭施設誑呼小兒。方便門開羅紋結角。于衲僧面前皆成幻惑。且道衲僧有甚麼長處。拈起拄杖曰。孤根自有擎天勢。不比尋常曲錄枝。卓拄杖下座。

瑞州五峰凈覺本禪師。僧問。同聲相應時如何。師曰。鵓鳩樹上啼。曰同氣相求時如何。師曰。猛虎巖前嘯。問一進一退時如何。師曰。腳在肚下。曰如何是不動尊。師曰。行住坐臥。上堂僧問。寶座既升愿聞舉唱。師曰。雪裡梅花火里開。曰莫便是為人處也無。師曰。井底紅塵已漲天。上堂。恁么也不得。不恁么也不得。恁么不恁么總不得。諸人作么生會。直下會得不妨奇特。更或針錐西天此土。上堂。五峰家風南北西東。要用便用以橛釘空。咄。

永州太平安禪師上堂。有利無利莫離行市。鎮州蘿蔔極貴。廬陵米價甚賤。爭似太平這裡。時豐道泰商賈駢闐。白米四文一升。蘿蔔一文一束。不用北頭買賤西頭賣貴。自然物及四生。自然利資王化。又怎生說個佛法道理。良久云。勸君不用鐫頑石。路上行人口似碑。

潭州報慈進英禪師。僧

【現代漢語翻譯】現代漢語譯本『蹉過一著落在甚麼處？』（錯失一步棋，會落在哪裡呢？）舉起拂塵說：『一片月亮從海上升起，幾家人登上樓臺賞月。』

南嶽祝融上封慧和禪師上堂說法：『未升上這座之前，整個大地的人都已經成佛完畢。還有什麼法可以講？還有什麼眾生可以度？況且菩提和煩惱本來就是寂靜的，生死和涅槃就像昨天的夢一樣。設立門庭，都是爲了哄騙小孩子。方便之門打開，就像羅紋一樣層層疊疊。在衲僧（指僧人）面前，這些都成了幻覺。』『且說衲僧有什麼長處？』拈起拄杖說：『孤零零的根自有擎天的氣勢，不像尋常彎曲的樹枝。』放下拄杖，走下法座。

瑞州五峰凈覺本禪師。僧人問：『同聲相應時如何？』禪師說：『鵓鴣在樹上啼叫。』僧人問：『同氣相求時如何？』禪師說：『猛虎在巖前咆哮。』僧人問：『一進一退時如何？』禪師說：『腳在肚子下面。』僧人問：『如何是不動尊（Acalanatha，佛教中的明王）？』禪師說：『行住坐臥。』上堂說法，僧人問：『寶座已經升起，愿聞禪師舉唱。』禪師說：『雪裡梅花火里開。』僧人問：『莫非這就是為人處世的道理嗎？』禪師說：『井底的紅塵已經漲到天上。』上堂說法：『這樣也不行，那樣也不行，這樣那樣都不行。你們怎麼理解？直接領會了，那非常奇特。更進一步說，即使是針錐那麼小的東西，也遍佈西天和此土。』上堂說法：『五峰的家風遍佈南北西東，要用就用，用木橛釘在空中。』『咄！』（表示呵斥）

永州太平安禪師上堂說法：『有利無利都不要離開市場。鎮州的蘿蔔非常貴，廬陵的米價非常賤。怎麼比得上太平這裡，年年豐收，天下太平，商賈雲集。白米四文錢一升，蘿蔔一文錢一束。不用在北邊買賤的，到西邊賣貴的。自然能使萬物和四生（卵生、胎生、濕生、化生）得到好處，自然能有利於王道教化。』『又怎麼說佛法的道理呢？』良久才說：『勸你不要在頑石上雕刻，路上行人的口就是碑文。』

潭州報慈進英禪師。僧人...

【English Translation】 English version 『Where does one fall after missing a move?』 Raising the whisk, he said: 『A piece of moon rises from the sea, several families go upstairs.』

Zen Master Huihe of Shangfeng, Nanyue Zhurong, ascended the hall. 『Before ascending this seat, all the people on the entire earth have already become Buddhas. What Dharma is there to speak of? What beings are there to benefit? Moreover, Bodhi and affliction are inherently tranquil, and birth and death, Nirvana, are like yesterday's dream. Setting up gates and courtyards is to deceive children. The gate of expedient means opens with intricate patterns. Before the eyes of monks, all become illusions.』『Then what strengths do monks have?』 Picking up the staff, he said: 『A solitary root has the power to support the sky, unlike ordinary crooked branches.』 Threw down the staff and descended from the seat.

Zen Master Ben of Jingjue, Wufeng, Ruizhou. A monk asked: 『What about when voices respond in harmony?』 The Master said: 『Pigeons coo on the trees.』 The monk asked: 『What about when kindred spirits seek each other?』 The Master said: 『Tigers roar before the cliffs.』 The monk asked: 『What about advancing and retreating?』 The Master said: 『Feet are under the belly.』 The monk asked: 『What is Acalanatha (Immovable Wisdom King)?』 The Master said: 『Walking, standing, sitting, lying down.』 Ascending the hall, a monk asked: 『Since the precious seat has been ascended, I wish to hear your discourse.』 The Master said: 『Plum blossoms bloom in the snow, opening in the fire.』 The monk asked: 『Could this be the way to treat people?』 The Master said: 『Red dust at the bottom of the well has already risen to the sky.』 Ascending the hall: 『Like this is not acceptable, not like this is not acceptable, neither like this nor not like this is acceptable. How do you all understand? Understanding directly is quite extraordinary. Furthermore, even something as small as a needle is present throughout the Western Heaven and this land.』 Ascending the hall: 『The family style of Wufeng is in the north, south, west, and east. Use it when you need it, nailing the void with a peg.』『Tut!』 (expressing rebuke)

Zen Master An of Taiping, Yongzhou, ascended the hall. 『Whether there is profit or not, do not leave the marketplace. Radishes in Zhenzhou are extremely expensive, rice prices in Luling are very cheap. How can it compare to Taiping here, where there are years of good harvest, the world is peaceful, and merchants gather. White rice is four coins a liter, and radishes are one coin a bundle. There is no need to buy cheap in the north and sell expensive in the west. Naturally, all things and the four types of birth (oviparous, viviparous, moisture-born, and metamorphic) will benefit, and naturally, it will benefit the king's transformation.』『How can we speak of the Dharma?』 After a long silence, he said: 『I advise you not to carve on stubborn stones, the mouths of people walking on the road are like inscriptions.』

Zen Master Jinying of Bao Ci, Tanzhou. A monk...

問。遠涉長途即不問。到家一句事如何。師曰。雪滿長空。曰此猶是時人知。有轉身一路又作么生。師便喝。上堂。報慈有一公案。諸方未曾結斷。幸遇改旦拈出。各請高著眼看。遂趯下一隻鞋曰。還知這個訊息也無。達磨西歸時提攜在身畔。上堂。與么上來猛虎出林。與么下去驚蛇入草。不上不下日輪杲杲。喝一喝曰。瀟湘江水碧溶溶。出門便是長安道。上堂擲下拄杖卻召大眾曰。拄杖吞卻祖師了也。教甚麼人說禪。還有人救得也無。喝一喝。上堂驀拈拄杖曰。三世一切佛。同入這窠窟。衲僧喚作遼天鶻。卓拄杖一下。

瑞州洞山至干禪師上堂。洞山不會談。禪不會說道。只是饑來吃飯困來打睡。爾諸人必然別有長處。試出來盡力道一句看。有么有么。良久曰。陸州道底。

平江府寶華普鑒佛慈禪師。本郡周氏子。幼不茹葷。依景德寺清智下發。十七遊方。初謁覺印英禪師不契。遂扣真凈之室。凈舉石霜虔侍者話問之。釋然契悟作偈曰。枯木無華幾度秋。斷云猶掛樹稍頭。自從斗折泥牛角。直至如今水逆流。凈肯之。命侍巾缽。晚狥眾開法寶華。次移高峰。上堂。參禪別無奇特。只要當人命根斷疑情脫。千眼頓開。如大洋海底輥一輪赫日上升天門照破四天之下。萬別千差一時明瞭。便能握金剛王寶劍。

【現代漢語翻譯】現代漢語譯本問：不問遠涉長途，只問到家一句作何說法？師（禪師）說：『雪滿長空。』（學僧）說：『這還是時人所能理解的。若有轉身一路，又該如何？』師便喝斥。上堂：報慈（禪師名號）有一則公案，各方還未曾了斷。幸好今日重新提出，請各位高僧大德仔細觀看。』於是踢下一隻鞋子說：『可知這個訊息嗎？達磨（菩提達摩，禪宗初祖）西歸時也隨身帶著。』上堂：『這樣上來，如猛虎出林；這樣下去，如驚蛇入草。不上不下，如日輪高照。』喝一聲說：『瀟湘江水碧波盪漾，出門便是長安大道。』上堂：擲下拄杖，卻召集大眾說：『拄杖吞噬了祖師！教什麼人來說禪？還有人能救得了祖師嗎？』喝一聲。上堂：拿起拄杖說：『三世一切佛，都進入了這個窠臼。衲僧（僧人的自稱）稱之為遼天鶻（一種兇猛的鳥）。』卓拄杖一下。

瑞州洞山至干禪師上堂：洞山（禪師名號）不會談禪，不會說道理，只是餓了吃飯，困了睡覺。你們各位必然有其他長處，試著出來盡力說一句看看。有嗎？有嗎？』良久說：『陸州（地名）道底。』

平江府寶華普鑒佛慈禪師，本郡周氏之子，從小不吃葷腥，在景德寺清智座下剃度。十七歲開始遊歷四方，最初拜謁覺印英禪師，未能契合。於是前往真凈禪師處請教。真凈禪師舉石霜虔侍者的話來問他，他豁然開悟，作偈說：『枯木無華幾度秋，斷云猶掛樹梢頭。自從斗折泥牛角，直至如今水逆流。』真凈禪師認可了他，命他侍奉巾缽。晚年應大眾請求，在寶華寺開法，之後移往高峰寺。上堂：『參禪沒有什麼奇特之處，只要當人斷絕命根，疑情脫落，千眼頓開，如大洋海底升起一輪紅日，照破四天之下，萬別千差一時明瞭，便能握金剛王寶劍。』

【English Translation】 English version Question: I won't ask about the long journey, but what about the phrase 'arriving home'? What is the saying? The Master (Zen master) said: 'Snow fills the vast sky.' (The student) said: 'This is still something that ordinary people can understand. If there is a path of turning around, what then?' The Master then shouted. Entering the hall: 'Baoci (Zen master's name) has a koan that has not yet been resolved by various parties. Fortunately, it is brought up again today. Please, all eminent monks, take a close look.' Then he kicked off a shoe and said: 'Do you know this news? When Damo (Bodhidharma, the first patriarch of Zen) returned to the West, he also carried it with him.' Entering the hall: 'Coming up like this is like a fierce tiger leaving the forest; going down like this is like a startled snake entering the grass. Neither up nor down, like the sun shining brightly.' Shouting, he said: 'The Xiangjiang River is green and rippling, and the road to Chang'an is right outside the door.' Entering the hall: He threw down his staff and summoned the assembly, saying: 'The staff has swallowed the patriarch! Who will teach Zen? Is there anyone who can save the patriarch?' He shouted. Entering the hall: He picked up his staff and said: 'All the Buddhas of the three worlds have entered this lair. The monks call it the Liaotian Falcon (a fierce bird).' He struck the staff once.

Zen Master Zhigan of Dongshan in Ruizhou entered the hall: 'Dongshan (Zen master's name) cannot talk about Zen, nor can he speak of principles, but simply eats when hungry and sleeps when tired. You all must have other strengths. Try to come out and say a sentence with all your might. Is there? Is there?' After a long silence, he said: 'The bottom of Luzhou (place name).'

Zen Master Foci Pujian of Baohua in Pingjiang Prefecture was a son of the Zhou family in this prefecture. He did not eat meat from childhood and was tonsured under Qingzhi at Jingde Temple. At the age of seventeen, he began to travel around. He first visited Zen Master Jueyin, but they did not agree. So he went to Zen Master Zhenjing for instruction. Zen Master Zhenjing used the words of Attendant Qian of Shishuang to ask him, and he suddenly realized and composed a verse: 'The withered tree has no flowers for several autumns, and broken clouds still hang on the treetops. Since the Dipper broke the mud ox's horn, the water has been flowing upstream until now.' Zen Master Zhenjing approved of him and ordered him to serve the towel and bowl. In his later years, at the request of the public, he opened the Dharma at Baohua Temple, and then moved to Gaofeng Temple. Entering the hall: 'There is nothing special about practicing Zen, just that the person cuts off the root of life, gets rid of doubts, and opens a thousand eyes, like a red sun rising from the bottom of the ocean, illuminating the four heavens below, and all the differences are understood at once, then one can grasp the Vajra King's precious sword.'

七縱八橫受用自在。豈不快哉。其或見諦不真。影像彷彿。尋言逐句。受人指呼。驢年得快活去。不如屏凈塵緣。豎起脊梁骨著些精彩。究教七穿八穴百了千當。向水邊林下長養聖胎。亦不枉受人天供養。然雖如是。臥雲門下有個鐵門限。更須猛著氣力跳過始得。擬議之間墮坑落塹以拂子擊禪床下座。上堂。月圓伏惟三世諸佛貍奴白牯。各各起居萬福。時中澹泊無可相延。切希寬抱。老水牯牛近日亦自多病多惱。不甘水草遇著。暖日和風當下和身便倒。教渠拽耙牽犁。直是搖頭擺腦。可憐萬頃良田。一時變為荒草。

瑞州九峰希廣禪師。遊方日謁云蓋智和尚。乃問。興化打克賓意旨如何。智下禪床展兩手吐舌示之。師打一坐具。智曰。此是風力所轉。又問石霜琳禪師。琳曰。爾意作么生。師亦打一坐具。琳曰。好一坐具只是不知落處。又問真凈。凈曰爾意作么生。師復打一坐具。凈曰。他打爾也打。師于言下大悟。凈因有頌曰。丈夫當斷不自斷。興化為人徹底漢。已后從教眼自開。棒了罰錢趁出院。后住九峰衲子宗仰。

瑞州黃檗道全禪師上堂。以拂子擊禪床曰。一槌打透無盡藏。一切珍寶吾皆有。拈來普濟貧乏人。免使波吒路邊走。遂喝曰。誰是貧乏者。

筠州情涼德洪禪師字覺范。郡之新昌喻

【現代漢語翻譯】現代漢語譯本：七縱八橫，受用自在，豈不快哉！（七縱八橫指不受拘束，自由自在；快哉指快樂。）如果見地不真，只是影像彷彿，尋言逐句，被人指使，那要等到驢年才能得到快樂啊！不如屏除塵世的牽絆，挺直脊樑，用些精神，徹底領悟，融會貫通，在水邊林下涵養聖胎，也不枉接受人天的供養。然而，即便如此，臥雲門下還有一道鐵門檻，更須猛著氣力跳過才行。猶豫之間就會掉入坑中。說完，用拂子擊打禪床，走下禪座。上堂說法：月圓之時，祝願三世諸佛和貓狗牛羊，各自起居安康。時中清淡，沒有什麼可以互相贈送，希望大家寬容。老水牛近日也多病多惱，不願吃水草，遇到暖日和風，立刻倒下。教它拉耙牽犁，只是搖頭擺腦。可憐萬頃良田，一時變為荒草。

瑞州九峰希廣禪師，遊方時拜謁云蓋智和尚，問道：『興化打克賓意旨如何？』（興化、克賓均為禪師名。）智和尚走下禪床，展開雙手，吐舌頭來表示。希廣禪師打了一下坐具。智和尚說：『這是風力所轉。』又問石霜琳禪師，琳禪師說：『你意下如何？』希廣禪師也打了一下坐具。琳禪師說：『好一個坐具，只是不知落處。』又問真凈禪師，真凈禪師說：『你意下如何？』希廣禪師又打了一下坐具。真凈禪師說：『他打你，你也打。』希廣禪師在言下大悟。真凈禪師因此作了一首偈頌：『丈夫當斷不斷，興化為人徹底漢。已后從教眼自開，棒了罰錢趁出院。』後來希廣禪師住在九峰，受到僧眾的尊崇。

瑞州黃檗道全禪師上堂說法，用拂子擊打禪床說：『一槌打透無盡藏，一切珍寶吾皆有。拈來普濟貧乏人，免使波吒路邊走。』（波吒指乞丐。）於是喝道：『誰是貧乏者？』

筠州情涼德洪禪師，字覺范，是郡里新昌人喻氏之子。

【English Translation】 English version: To roam freely in all directions, enjoying complete freedom – isn't that delightful! But if your understanding is not genuine, merely a vague impression, following words and phrases, being directed by others, you'll never find true joy. It's better to clear away worldly entanglements, straighten your spine, and put forth effort to thoroughly understand and master the teachings. Nurture the sacred embryo by the water's edge and in the forest, and you won't have received offerings from gods and humans in vain. However, even so, there's an iron threshold at the gate of Woyun (Sleeping Cloud Monastery), which you must leap over with great effort. Hesitation will lead you to fall into a pit. With that, he struck the meditation platform with his whisk and descended from the seat. Ascending the hall, he said: 'On this full moon, I respectfully wish the Buddhas of the three worlds, as well as cats, dogs, and cows, well-being and peace. In this moment, there is nothing to offer each other, so I hope for your understanding. The old water buffalo has also been sick and troubled lately, unwilling to eat grass and drink water. When it encounters warm sunshine and gentle breezes, it immediately collapses. If you try to make it pull the plow, it just shakes its head. Alas, ten thousand acres of fertile land will turn into wasteland.'

Zen Master Xiguang of Jiufeng (Nine Peaks) in Ruizhou, while traveling, visited Zen Master Zhi of Yungai (Cloud Cover Monastery) and asked: 'What is the meaning of Xinghua (Zen Master's name) striking Kebin (Zen Master's name)?' Zen Master Zhi descended from the meditation platform, spread out his hands, and stuck out his tongue to demonstrate. Zen Master Xiguang struck the meditation platform once. Zen Master Zhi said: 'This is turned by the force of the wind.' He then asked Zen Master Lin of Shishuang (Stone Frost Monastery): 'What is your intention?' Zen Master Xiguang also struck the meditation platform once. Zen Master Lin said: 'A good meditation platform, but I don't know where it will land.' He then asked Zen Master Jing of Zhenjing (True Purity Monastery): 'What is your intention?' Zen Master Xiguang struck the meditation platform again. Zen Master Jing said: 'He strikes you, and you strike him.' Zen Master Xiguang had a great awakening upon hearing these words. Zen Master Jing then composed a verse: 'A man should be decisive when he needs to be, Xinghua was a thorough man. From then on, let your eyes open naturally. After being beaten, fined, and chased out of the monastery.' Later, Zen Master Xiguang lived at Jiufeng, where he was revered by the monks.

Zen Master Daoquan of Huangbo (Yellow Cliff Monastery) in Ruizhou ascended the hall and, striking the meditation platform with his whisk, said: 'One strike penetrates the inexhaustible treasury, and I possess all treasures. I take them out to universally aid the poor, saving them from wandering as beggars.' Then he shouted: 'Who is poor?'

Zen Master Dehong of Qingliang (Clear Coolness Monastery) in Yunzhou, whose style name was Juefan (Awakened Model), was a Yu from Xinchang in the prefecture.

氏子。年十四父母並月而歿。去依三峰靚禪師為童子。十九試經東都。假天王寺舊藉慧洪名。為大僧依宣秘律師。受唯識論臻其奧。博觀子史有異才。以詩鳴京華縉紳間。久之南歸依歸宗真凈禪師研究心法。隨遷泐潭凡七年得真凈之道。辭之東遊歷沅湘。一日閱汾陽語重有發藥。於是胸次洗然辯博無礙。崇寧中顯謨朱世英請出世臨川之北禪。先是寺有古畫應真十六軸。久亡其一。師至以詩嘲之。未淹辰而應真見夢所匿之家。丐歸寺中因得之。世以謂尊者猶畏其嘲而歸焉。越明年以事退游金陵。漕使吳正仲請居清涼。未閱月為狂僧誣以度牒冒名旁連訕謗事。入制獄鍛鍊久之坐冒名。著縫掖走京師。見丞相。張無盡特奏得度改今名。太尉郭天民奏賜椹服。號寶覺圓明。自稱寂音尊者。未幾坐交張廓厚善張罷政事時。左司陳瑩中撰尊堯錄將進御。當軸者嫉之。謂師頗助其筆削。政和元年十月褫僧伽黎配海外。三年春遇赦歸於江西。是冬復證獄于并州。明年得還往來九峰洞山。野服蕭散以文章自娛。將自西安入衡湘。依法屬以老。復為狂道士執以為張懷素黨。下南昌獄治百餘日非是。會赦免歸湘西之南臺。仍治所居榜曰明白庵。自為之銘云云。於是覃思經論。著義疏發揮聖賢之秘奧。及解易。作僧寶傳成。將負之入京。抵襄陽

【現代漢語翻譯】氏子（人名）。十四歲時父母雙雙去世。他前往依附三峰靚禪師做童子。十九歲時在東都參加考試。借用天王寺舊籍慧洪的名字，作為大僧依附宣秘律師。學習唯識論，精通其奧義。廣泛閱讀經史子集，展現出非凡的才華。以詩歌聞名于京城官紳之間。很久之後，他南歸依附歸宗真凈禪師研究心法。跟隨真凈禪師遷居泐潭，共七年，得真凈禪師的道法。辭別真凈禪師后，他向東遊歷沅湘一帶。一天，閱讀汾陽禪師的語錄，從中得到啓發。於是胸懷開闊，辯才無礙。崇寧年間，顯謨閣待制朱世英請他出任臨川之北禪寺的住持。此前，寺里有古畫應真十六軸，很久以前遺失了一軸。禪師到任后，作詩嘲諷此事。沒過多久，應真就在夢中告訴人們它藏匿的地點。人們把它請回寺中，因此找回了遺失的畫軸。世人認為，應真尊者也害怕他的嘲諷而自己回來了。第二年，他因為一些事情辭去住持之位，遊歷金陵。漕運使吳正仲請他居住在清涼寺。不到一個月，一個瘋癲的和尚誣陷他使用冒名的度牒，牽連到誹謗事件。他被關入監獄，遭受拷打很久，最終因為冒名之罪被判刑。他穿著囚服逃到京城，拜見丞相張無盡，張無盡特別上奏皇帝，為他重新度牒，改了現在的名字。太尉郭天民上奏皇帝，賜給他椹服（僧服）。賜號寶覺圓明，自稱寂音尊者。不久，因為與張廓（人名）交往過密，而張廓又因為罷免政事而被牽連。當時，左司陳瑩中撰寫《尊堯錄》，準備進獻給皇帝。當權者嫉妒陳瑩中，說禪師曾經幫助他修改潤色文稿。政和元年十月，被剝奪僧衣，流放到海外。三年春天，遇到大赦，回到江西。這年冬天，又在并州被誣陷入獄。第二年得以返回，往來於九峰、洞山之間。穿著樸素的衣服，以文章自娛。準備從西安前往衡湘，按照佛法囑託後事，因為年老。又被一個瘋癲的道士抓住，認為他是張懷素（人名）的同黨。被關押在南昌監獄審訊了一百多天，最終證明他是無辜的。恰逢大赦，被釋放，回到湘西的南臺。仍然治理他居住的地方，並題寫匾額，名為『明白庵』。親自為庵作銘文。於是深入思考經論，撰寫義疏，闡發聖賢的精深奧秘，以及註解《易經》。創作《僧寶傳》完成，準備揹著它前往京城，抵達襄陽。 English version: Shi Zi (name) lost both parents at the age of fourteen. He went to depend on Zen Master Jing of Three Peaks as a young novice. At nineteen, he took the sutra examination in Dongdu. Using the old registration of Hui Hong from Tianwang Temple, he became a senior monk and relied on Lawyer Xuanmi. He studied the Vijnaptimatrata (Consciousness-only) doctrine, mastering its profound meaning. He extensively read classics and histories, displaying extraordinary talent. He became known among the officials and gentry of the capital for his poetry. After a long time, he returned south and relied on Zen Master Zhenjing of Guizong to study the mind-method. He followed Zhenjing to Letan for seven years, obtaining the Way of Zhenjing. After bidding farewell, he traveled east to the Yuan and Xiang regions. One day, reading the sayings of Zen Master Fen Yang, he gained insight. Thus, his mind became clear, and his eloquence became unhindered. During the Chongning era, Zhu Shiying of Xianmo Pavilion invited him to become the abbot of Beichan Temple in Linchuan. Previously, the temple had sixteen ancient paintings of Arhats, one of which had been lost for a long time. After the Zen Master arrived, he wrote a poem mocking this matter. Before long, the Arhat appeared in a dream, revealing the place where it was hidden. People brought it back to the temple, thus recovering the lost painting. People believed that the Arhat was afraid of his mockery and returned on its own. The following year, he resigned from his position due to some matters and traveled to Jinling. Wu Zhengzhong, the transport commissioner, invited him to reside at Qingliang Temple. In less than a month, a mad monk falsely accused him of using a forged ordination certificate, involving him in slanderous affairs. He was imprisoned and tortured for a long time, eventually being convicted of using a false name. He escaped to the capital wearing prison clothes and met with Prime Minister Zhang Wujin, who specially requested the emperor to re-ordain him and change his current name. Grand Commandant Guo Tianmin requested the emperor to grant him a dark red kasaya (monk's robe). He was given the title Baojue Yuanming and called himself Venerable Jiyin. Soon after, he was implicated due to his close association with Zhang Kuo (name), who was involved in the dismissal of political affairs. At that time, Chen Yingzhong of the Left Department was writing the 'Zun Yao Lu' (Record of Honoring Yao), preparing to present it to the emperor. Those in power were jealous of Chen Yingzhong, saying that the Zen Master had helped him revise and polish the manuscript. In October of the first year of Zhenghe, he was stripped of his monastic robes and exiled overseas. In the spring of the third year, he received amnesty and returned to Jiangxi. That winter, he was again falsely accused and imprisoned in Bingzhou. The following year, he was able to return and traveled between Jiufeng and Dongshan. He wore simple clothes and entertained himself with writing. He planned to go from Xi'an to Hengxiang, entrusting his affairs according to the Dharma due to old age. He was again seized by a mad Taoist priest, who believed he was a member of Zhang Huaisu's (name) party. He was imprisoned in Nanchang and interrogated for more than a hundred days, eventually proving his innocence. Coincidentally, he was released due to a general amnesty and returned to Nantai in western Hunan. He continued to manage his residence and inscribed a plaque, naming it 'Mingbai Hermitage' (Hermitage of Understanding). He personally wrote an inscription for the hermitage. Thereupon, he deeply contemplated the sutras and treatises, wrote commentaries, elucidating the profound mysteries of the sages, and annotated the 'Book of Changes'. He completed the 'Biographies of Sangha Treasures', preparing to carry it to the capital, arriving in Xiangyang.

【English Translation】 Shi Zi (name) lost both parents at the age of fourteen. He went to depend on Zen Master Jing of Three Peaks as a young novice. At nineteen, he took the sutra examination in Dongdu. Using the old registration of Hui Hong from Tianwang Temple, he became a senior monk and relied on Lawyer Xuanmi. He studied the Vijnaptimatrata (Consciousness-only) doctrine, mastering its profound meaning. He extensively read classics and histories, displaying extraordinary talent. He became known among the officials and gentry of the capital for his poetry. After a long time, he returned south and relied on Zen Master Zhenjing of Guizong to study the mind-method. He followed Zhenjing to Letan for seven years, obtaining the Way of Zhenjing. After bidding farewell, he traveled east to the Yuan and Xiang regions. One day, reading the sayings of Zen Master Fen Yang, he gained insight. Thus, his mind became clear, and his eloquence became unhindered. During the Chongning era, Zhu Shiying of Xianmo Pavilion invited him to become the abbot of Beichan Temple in Linchuan. Previously, the temple had sixteen ancient paintings of Arhats, one of which had been lost for a long time. After the Zen Master arrived, he wrote a poem mocking this matter. Before long, the Arhat appeared in a dream, revealing the place where it was hidden. People brought it back to the temple, thus recovering the lost painting. People believed that the Arhat was afraid of his mockery and returned on its own. The following year, he resigned from his position due to some matters and traveled to Jinling. Wu Zhengzhong, the transport commissioner, invited him to reside at Qingliang Temple. In less than a month, a mad monk falsely accused him of using a forged ordination certificate, involving him in slanderous affairs. He was imprisoned and tortured for a long time, eventually being convicted of using a false name. He escaped to the capital wearing prison clothes and met with Prime Minister Zhang Wujin, who specially requested the emperor to re-ordain him and change his current name. Grand Commandant Guo Tianmin requested the emperor to grant him a dark red kasaya (monk's robe). He was given the title Baojue Yuanming and called himself Venerable Jiyin. Soon after, he was implicated due to his close association with Zhang Kuo (name), who was involved in the dismissal of political affairs. At that time, Chen Yingzhong of the Left Department was writing the 'Zun Yao Lu' (Record of Honoring Yao), preparing to present it to the emperor. Those in power were jealous of Chen Yingzhong, saying that the Zen Master had helped him revise and polish the manuscript. In October of the first year of Zhenghe, he was stripped of his monastic robes and exiled overseas. In the spring of the third year, he received amnesty and returned to Jiangxi. That winter, he was again falsely accused and imprisoned in Bingzhou. The following year, he was able to return and traveled between Jiufeng and Dongshan. He wore simple clothes and entertained himself with writing. He planned to go from Xi'an to Hengxiang, entrusting his affairs according to the Dharma due to old age. He was again seized by a mad Taoist priest, who believed he was a member of Zhang Huaisu's (name) party. He was imprisoned in Nanchang and interrogated for more than a hundred days, eventually proving his innocence. Coincidentally, he was released due to a general amnesty and returned to Nantai in western Hunan. He continued to manage his residence and inscribed a plaque, naming it 'Mingbai Hermitage' (Hermitage of Understanding). He personally wrote an inscription for the hermitage. Thereupon, he deeply contemplated the sutras and treatises, wrote commentaries, elucidating the profound mysteries of the sages, and annotated the 'Book of Changes'. He completed the 'Biographies of Sangha Treasures', preparing to carry it to the capital, arriving in Xiangyang.

會淵聖登極。大逐宣和用事者。詔贈丞相商英司徒。賜師重剃髮還舊師名。未幾國步多艱退游廬阜。建炎二年夏五月示寂于同安。閱世五十有八。門人建塔鳳棲山。師之才章蓋天稟。然幼覽書籍一過目畢世不忘。落筆萬言了無停思。其造端用意大抵規模。東坡而借潤山谷。至於出入禪教。議論精博其才實高。圓悟禪師以為筆端具大辯才不可及也。與士大夫游議論袞袞。雖稠人廣座至必奪席。初在湘西見山谷。與語終日不容去。因有詩贈之。略曰。不肯低頭拾卿相。又能落筆生雲煙。其後山谷過宜春。見其竹尊者詩咨賞。以為妙入作者之域。頗恨東坡不及見之。著林間錄二卷。僧寶傳三十卷。高僧傳十二卷。智證傳十卷。志林十卷。冷齋夜話十卷。天廚禁臠一卷。石門文字禪三十卷。語錄偈頌一編。法華合論七卷。楞嚴尊頂義十卷。圓覺皆證義二卷。金剛法源論一卷。起信論解義二卷。並行於世。丞相張無盡稱覺范。蓋天下之英物聖宋之異人。然古之高僧以才學名世。殆與覺范並驅者多矣。必以清標懿範相資而後美也。覺范少歸釋氏。長而博極群書。觀其發揮經論。光輔叢林孜孜焉。手不停綴而言滿天下。及陷於難著逢掖出九死而僅生。垂二十年重削髮。無一辭叛佛而改圖。此其為賢者也。然工呵古人而拙於用己。不能

全身遠害。峻戒節以自高。數陷無辜之罪。抑其恃才暴耀太過而自取之邪。當自謂識不知微道不勝習者。不獨為洪實錄。亦以見其不自欺焉。惜哉。

衢州超化靜禪師上堂。聲前認得已涉廉纖。句后承當猶為鈍漢。電光石火猶在遲疑。點著不來橫屍萬里。良久云。有甚用處。咄。

南嶽石頭懷志庵主。婺州吳氏子。年十四師智慧院寶稱。二十二試所習落髮。肆講十二年。宿學敬慕。嘗欲會通諸宗正一代時教。有禪者問曰。杜順乃賢首宗祖師也。談法身則曰。懷州牛吃禾益州馬腹脹。此偈合歸天臺何義邪。師無對。即出遊方晚至洞山謁真凈問古人一喝不作一喝用意旨如何。凈叱之。師趨出。凈笑呼曰。浙子齋后遊山好。師忽領悟。久之辭去。凈曰。子所造雖逸格。惜緣不勝耳。因識其意。自爾諸方力命出世。師卻之。庵居二十年不與世接。士夫踵門略不顧。有偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在緣蘿庵。或問。住山多年有何旨趣。師曰。山中住。獨掩柴門無別趣。三個柴頭品字煨。不用援毫文彩露。崇寧改元冬曳杖造龍安。人莫之留。明年六月晦問侍僧曰。早暮。曰已夕矣。遂笑曰。夢境相逢。我睡已覺。汝但莫負叢林。即是報佛恩德。言訖示寂。于最樂堂茶毗。收骨塔于

【現代漢語翻譯】現代漢語譯本：全身遠害：或許是因為他嚴於律己，品行高尚。屢次陷入無辜的罪名：或許是因為他恃才傲物，鋒芒畢露太過，以致自取其禍。當他自認為自己所知甚少，對微妙的道理理解不深，修行不夠精進時，這不僅是對洪實錄的真實記錄，也表明了他沒有自欺欺人。可惜啊！衢州超化靜禪師上堂說法：在聲音出現之前就認識到，已經落入了細微的分別。在語句說完之後才領悟，仍然是遲鈍的人。即使是電光石火般的瞬間，還在遲疑不決。一旦沾染執著，就會橫屍萬里。良久之後說：『這有什麼用呢？』咄！南嶽石頭懷志庵主，是婺州吳氏之子。十四歲時師從智慧院的寶稱。二十二歲通過考試，剃度出家。精通講學十二年，受到學者的敬佩。他曾想會通各宗派，統一當代的教義。有禪者問：『杜順是賢首宗的祖師，談論法身時說：「懷州牛吃禾，益州馬腹脹。」這句偈語如果歸於天臺宗，該如何解釋呢？』庵主無法回答。於是外出遊歷，晚年到達洞山，拜見真凈禪師，請教『古人一喝不作一喝用』的用意是什麼。真凈禪師呵斥了他。庵主快步走出。真凈禪師笑著叫住他，說：『你這個浙江人，齋飯後去遊山吧。』庵主忽然領悟。過了很久，他告辭離去。真凈禪師說：『你的造詣雖然超脫，可惜緣分不夠啊。』因此認識了他的心意。從此以後，各方都極力邀請他出世弘法，庵主都拒絕了。他在庵中隱居了二十年，不與世俗交往。士大夫們紛紛前來拜訪，他都不理睬。他有一首偈語說：『萬事都放下，任憑癡傻。行蹤時常有野鹿相伴。不脫麻布衣衫，用拳頭當枕頭。幾生都在緣蘿庵中做夢。』有人問：『在山中住了這麼多年，有什麼旨趣？』庵主說：『住在山中，獨自關閉柴門，沒有別的旨趣。三個柴頭，品字形地煨著。不用動筆，文采自然流露。』崇寧改元年的冬天，他拄著枴杖來到龍安，沒有人挽留他。第二年六月三十日，他問侍者：『什麼時候了？』侍者說：『已經傍晚了。』於是他笑著說：『夢境中相逢，我已經醒了。你只要不辜負叢林，就是報答佛恩了。』說完就圓寂了。在最樂堂火化，收了他的骨灰，建塔安葬。

【English Translation】 English version: 'Wholly avoiding harm': Perhaps it was because he was strict with himself and had noble character. 'Repeatedly falling into the crime of innocence': Perhaps it was because he relied too much on his talent and showed off his brilliance too much, thus bringing disaster upon himself. When he considered himself to know little, to not deeply understand subtle principles, and to not be diligent enough in practice, this was not only a true record for the Hong Shi Lu (Historical Records), but also showed that he did not deceive himself. What a pity! Zen Master Chao Hua Jing of Quzhou ascended the hall to preach: 'Recognizing before the sound arises is already entering into subtle distinctions. Comprehending after the sentence is spoken is still being a dullard. Even in a flash of lightning, there is still hesitation. Once tainted with attachment, one will lie dead for ten thousand miles.' After a long silence, he said: 'What use is there?' 'Doh!' Anchorite Shitou Huaizhi of Nanyue, was a son of the Wu family of Wuzhou. At the age of fourteen, he studied under Bao Cheng of the Wisdom Institute. At twenty-two, he passed the examination and was tonsured. He was proficient in lecturing for twelve years and was respected by scholars. He once wanted to unite all schools and unify the teachings of the contemporary era. A Zen practitioner asked: 'Du Shun was the patriarch of the Xianshou School. When discussing the Dharmakaya, he said: "The cow in Huaizhou eats rice, and the horse in Yizhou has a bloated belly." If this verse is attributed to the Tiantai School, how should it be explained?' The anchorite could not answer. So he went out to travel, and in his later years arrived at Dongshan, where he visited Zen Master Zhenjing and asked about the meaning of 'The ancients' shout is not made with a shout.' Zen Master Zhenjing scolded him. The anchorite quickly walked out. Zen Master Zhenjing smiled and called out to him, saying: 'You Zhejiang person, go for a walk in the mountains after the vegetarian meal.' The anchorite suddenly realized. After a long time, he bid farewell and left. Zen Master Zhenjing said: 'Your attainments are outstanding, but unfortunately your affinity is not enough.' Therefore, he recognized his intention. From then on, all parties tried their best to invite him to come out and propagate the Dharma, but the anchorite refused. He lived in seclusion in the hermitage for twenty years, not interacting with the world. Scholars came to visit one after another, but he ignored them. He had a verse that said: 'Let go of all affairs, and let foolishness prevail. Traces are often accompanied by wild deer. Not taking off the hemp clothes, using the fist as a pillow. For several lifetimes, I have been dreaming in the Yuanluo hermitage.' Someone asked: 'What is the purpose of living in the mountains for so many years?' The anchorite said: 'Living in the mountains, closing the firewood door alone, there is no other purpose. Three firewood heads, warming in the shape of the character "品". Without moving a pen, literary talent naturally flows out.' In the winter of the first year of Chongning, he came to Long'an with a cane, and no one retained him. On the thirtieth day of June of the following year, he asked the attendant: 'What time is it?' The attendant said: 'It is already evening.' So he smiled and said: 'Meeting in a dream, I have already awakened. As long as you do not fail the Sangha, you will be repaying the Buddha's kindness.' After saying this, he passed away peacefully. He was cremated in the Zui Le Hall, and his ashes were collected and buried in a pagoda.

乳峰之不。

婺州雙溪印首座。自見真凈徹證宗猷。歸遁雙溪。一日偶書曰。折腳鐺兒謾自煨。飯余長是坐堆堆。一從近日生涯拙。百鳥銜花去不來。又以觸衣碎甚。作偈曰。不掛寸絲方免寒何須特地裊長竿。而今落落零零也。七佛之名甚處安。

洪州奉新縣慧安慧淵禪師。北人孤硬自立。久參晦堂已有契證。復參真凈深詣幽奧。陸沈眾中與眾作息人無知者。時慧安禪院臨道左。凡衲子往來於泐潭黃龍洞山黃檗者無不經由。偶法席久虛。時真凈在寶峰。太守移書命擇人居之。眾中衲子耆宿皆憚其行。久之不決。師忽白真凈曰。慧淵去得否。真凈喜云。汝可去。遂復書舉師。時湛堂為首座。問師云。公去如何住持。師曰。慧淵無福。當爲一切人結緣。自肩一栲栳打街供眾。湛堂云。須老兄始得。遂作頌餞之云。師入新吳誘攜群有。且收驢腳先展佛手。指點是非分張好醜。秉殺活劍作師子吼。應群生機開布袋口。撒向南北東西。直教珠回玉走。含靈昧已之流。頓出無明窠臼。阿呵呵見三下。三三三如九。祖祖相傳佛佛授手。師既至逐日打化。遇暫到即延歸院中宿泊。且曰。容某甲歸修供養。如此三十五年風雨不易。鼎新建立佛殿輪藏羅漠堂。凡叢林所宜有者咸皆備焉。死心叟住黃龍訪之。師曰。新長老。汝常

【現代漢語翻譯】現代漢語譯本乳峰之不（Rufeng Zhi Bu，人名，具體含義不詳）。

婺州雙溪印首座（Wuzhou Shuangxi Yin Shouzuo，地名+人名，首座是寺院中職位）。自從見到真凈（Zhenjing，人名）徹底證悟了宗門心法，便歸隱於雙溪（Shuangxi，地名）。一日，偶然寫道：『破了腳的鐵鍋啊，白白地自己煨著火；吃完飯後總是坐著發呆。自從近日生活變得笨拙，百鳥銜著花兒飛走了不再來。』又因為觸衣（Chuyi，僧衣名）破損得很厲害，作偈說：『不掛一絲一縷才免受寒冷，何必特意豎起長長的竿子？如今零零落落的，七佛（Qifo，過去七佛）的名號安放在哪裡呢？』

洪州奉新縣慧安慧淵禪師（Hongzhou Fengxin Xian Huian Huiyuan Chanshi，地名+人名），是北方人，孤傲剛強，自立自強。很久以前參學晦堂（Huitang，人名），已經有所領悟。後來又參學真凈（Zhenjing，人名），深入領會了精微奧妙之處。他默默無聞地生活在眾人之中，與大家一起作息，沒有人瞭解他。當時慧安禪院（Huian Chanyuan，寺院名）臨近道路左側，凡是來往于泐潭（Letan，地名）、黃龍（Huanglong，地名）、洞山（Dongshan，地名）、黃檗（Huangbo，地名）的僧人都必須經過這裡。恰逢寺院住持的位置空缺很久。當時真凈（Zhenjing，人名）在寶峰（Baofeng，地名），太守發文命令他選擇人來擔任住持。眾僧和年長的僧人都害怕前往，很久沒有決定。慧淵禪師（Huiyuan Chanshi）忽然對真凈（Zhenjing，人名）說：『慧淵（Huiyuan，人名）可以去嗎？』真凈（Zhenjing，人名）高興地說：『你可以去。』於是迴文舉薦了慧淵禪師（Huiyuan Chanshi）。當時湛堂（Zhutang，人名）擔任首座，問慧淵禪師（Huiyuan Chanshi）說：『您去之後打算如何住持？』慧淵禪師（Huiyuan Chanshi）說：『慧淵（Huiyuan，人名）沒有福報，應當為所有人結緣。』於是自己肩挑一個竹筐，走上街頭供養大眾。湛堂（Zhutang，人名）說：『必須是老兄才能做到。』於是作頌為他送行說：『禪師進入新吳（Xinwu，地名），引導眾人，先收起驢子的腳，再伸出佛的手。指點是非，分清好壞。秉持殺活之劍，發出獅子吼。應和眾生的根機，打開布袋口。撒向南北東西，直接讓珠玉迴旋流動。讓那些沉迷於無知之流的人，立刻脫離無明的窠臼。阿呵呵，見到三下，三三三如九。祖祖相傳，佛佛授手。』慧淵禪師（Huiyuan Chanshi）到達后，每天都化緣。遇到暫時到來的僧人，就邀請他們到寺院中住宿，並且說：『請允許我回去準備供養。』像這樣三十五年風雨無阻。他重新建造了佛殿、輪藏（Lunzang，佛教建築，用於存放經書）、羅漠堂（Luomotang，寺院建築）。凡是叢林（Conglin，指寺院）應該有的，都全部具備了。死心叟（Sixin Sou，人名）住在黃龍（Huanglong，地名），去拜訪他。慧淵禪師（Huiyuan Chanshi）說：『新來的長老，你經常』

【English Translation】 English version Rufeng Zhi Bu (乳峰之不, a personal name, specific meaning unknown).

Wuzhou Shuangxi Yin Shouzuo (婺州雙溪印首座, place name + personal name, Shouzuo is a position in the temple). Since seeing Zhenjing (真凈, a personal name) thoroughly realize the essence of the sect, he retired to Shuangxi (雙溪, a place name). One day, he wrote casually: 'The broken-legged iron pot, vainly warms itself; after meals, it always sits idly. Since life has become clumsy recently, hundreds of birds carrying flowers have flown away and never return.' Also, because the Chuyi (觸衣, a type of monk's robe) was severely damaged, he composed a verse saying: 'Not hanging a single thread can avoid the cold, why bother to erect a long pole? Now it's scattered and fragmented, where can the names of the Seven Buddhas (七佛, past seven Buddhas) be placed?'

Huian Huiyuan Chanshi (慧安慧淵禪師, personal name) of Fengxin County, Hongzhou (洪州奉新縣慧安慧淵禪師, place name + personal name), was a northerner, solitary and strong, self-reliant. Long ago, he studied with Huitang (晦堂, a personal name) and had some understanding. Later, he studied with Zhenjing (真凈, a personal name) and deeply understood the subtle and profound aspects. He lived silently among the people, working and resting with everyone, and no one knew him. At that time, Huian Chan Temple (慧安禪院, temple name) was located on the left side of the road, and all monks who traveled to Letan (泐潭, a place name), Huanglong (黃龍, a place name), Dongshan (洞山, a place name), and Huangbo (黃檗, a place name) had to pass through here. It happened that the position of abbot of the temple had been vacant for a long time. At that time, Zhenjing (真凈, a personal name) was in Baofeng (寶峰, a place name), and the prefect issued a document ordering him to choose someone to serve as abbot. The monks and elderly monks were afraid to go, and no decision was made for a long time. Huiyuan Chanshi (慧淵禪師, personal name) suddenly said to Zhenjing (真凈, a personal name): 'Can Huiyuan (慧淵, a personal name) go?' Zhenjing (真凈, a personal name) happily said: 'You can go.' So he replied and recommended Huiyuan Chanshi (慧淵禪師). At that time, Zhantang (湛堂, a personal name) was the head seat, and asked Huiyuan Chanshi (慧淵禪師): 'How do you plan to maintain the temple after you go?' Huiyuan Chanshi (慧淵禪師) said: 'Huiyuan (慧淵, a personal name) has no blessings and should form connections with everyone.' So he carried a bamboo basket on his shoulder and went to the streets to make offerings to the public. Zhantang (湛堂, a personal name) said: 'Only you, brother, can do it.' So he composed a verse to send him off, saying: 'The Chan master enters Xinwu (新吳, a place name), guiding the people, first put away the donkey's feet, and then extend the Buddha's hand. Point out right and wrong, distinguish good and bad. Holding the sword of killing and life, roar like a lion. Respond to the opportunities of sentient beings, open the mouth of the cloth bag. Scatter it to the north, south, east, and west, directly causing the pearls and jade to revolve and flow. Let those who are immersed in ignorance immediately escape from the nest of ignorance. Aha ha ha, see three times, three three three is like nine. Passed down from ancestor to ancestor, Buddha to Buddha hands over.' After Huiyuan Chanshi (慧淵禪師) arrived, he begged for alms every day. When he met monks who arrived temporarily, he invited them to stay in the temple and said: 'Please allow me to go back and prepare offerings.' Like this, for thirty-five years, rain or shine. He rebuilt the Buddha Hall, the Lunzang (輪藏, a Buddhist building for storing scriptures), and the Luomotang (羅漠堂, a temple building). Everything that a Conglin (叢林, refers to a temple) should have was fully equipped. Sixin Sou (死心叟, a personal name) lived in Huanglong (黃龍, a place name) and visited him. Huiyuan Chanshi (慧淵禪師) said: 'New elder, you often'

愛使沒意智一著子該抹人。今夜且宿此。待與公理會些細大法門。死心憚之語侍者云。這漢是真個理會底。不能與他𤛆牙劈齒得。不若去休。不宿便行。師后納于慧安。阇維六根不壞者三。獲舍利無數。異香滿室累月不絕。奉新后遭兵火殘破無孑遺。獨慧安諸殿嶷然獨存。蓋願力成就神物護持所致云。

續傳燈錄卷第二十二

續傳燈錄卷第二十三目錄

大鑒下第十五世黃龍清禪師法嗣十八人長靈守卓禪師上封本才禪師法輪應端禪師百丈以棲禪師博山子經禪師黃龍德逢禪師先孝曇清禪師光孝德周禪師寺丞戴道純居士(已上九人見錄)滿月寧禪師法輪實禪師天寧宗覺禪師知縣蕭從居士靈峰惟古禪師欽山元德禪師廣化若秀禪師隆慶海禪師龜峰僧璘禪師(已上九人無錄)黃龍死心新禪師法嗣一十六人禾山慧方禪師南蕩法空禪師九頂慧泉禪師上封祖秀禪師性空妙普庵主鐘山道隆禪師揚州齊謐首座空室智通道人(已上八人見錄)竹園道珠禪師天寧慧副禪師西賢曇禪師薦福慧璉禪師羅漢守節禪師曲尺宗裔禪師寧國道宗禪師慧宣首座(已上八人無錄)草堂清禪師法嗣八人雪峰慧空禪師育王普崇禪師萬年法一禪師黃龍道震禪師(已上四人見錄)金山一禪師云巖因禪師慈雲隆禪師疏山瞭如禪師(已上四人無錄)青原惟信禪師

【現代漢語翻譯】現代漢語譯本：『愛』會使人失去理智，做出不該做的事情。今晚且在此處借宿，待我與你講一些精妙的佛法。死心禪師對侍者說：『這個人是真的明白道理的，不能用花言巧語來搪塞他，不如離開這裡。』於是沒有住宿就離開了。後來，死心禪師歸於慧安門下，火化後有三根（指眼、耳、鼻三根）沒有燒壞，獲得無數舍利，奇異的香味充滿房間，持續數月不散。奉新縣後來遭遇戰火，殘破不堪，沒有留下任何東西，唯獨慧安的各個殿宇巍然屹立，獨自存在。這是因為願力成就，神物護持所導致的。

《續傳燈錄》卷第二十二

《續傳燈錄》卷第二十三目錄

大鑒下第十五世黃龍清禪師的法嗣十八人：長靈守卓禪師、上封本才禪師、法輪應端禪師、百丈以棲禪師、博山子經禪師、黃龍德逢禪師、先孝曇清禪師、光孝德周禪師、寺丞戴道純居士（以上九人見於記錄）；滿月寧禪師、法輪實禪師、天寧宗覺禪師、知縣蕭從居士、靈峰惟古禪師、欽山元德禪師、廣化若秀禪師、隆慶海禪師、龜峰僧璘禪師（以上九人沒有記錄）。黃龍死心新禪師的法嗣一十六人：禾山慧方禪師、南蕩法空禪師、九頂慧泉禪師、上封祖秀禪師、性空妙普庵主、鐘山道隆禪師、揚州齊謐首座、空室智通道人（以上八人見於記錄）；竹園道珠禪師、天寧慧副禪師、西賢曇禪師、薦福慧璉禪師、羅漢守節禪師、曲尺宗裔禪師、寧國道宗禪師、慧宣首座（以上八人沒有記錄）。草堂清禪師的法嗣八人：雪峰慧空禪師、育王普崇禪師、萬年法一禪師、黃龍道震禪師（以上四人見於記錄）；金山一禪師、云巖因禪師、慈雲隆禪師、疏山瞭如禪師（以上四人沒有記錄）。青原惟信禪師

【English Translation】 English version: 'Love' can make people lose their minds and do things they shouldn't. Let's stay here tonight, and I'll explain some subtle Dharma to you. Sixin Chanshi (Sixin Chan Master) said to his attendant: 'This person really understands the principles, and we can't deceive him with flowery words. It's better to leave here.' So he left without staying. Later, Sixin Chanshi submitted to Huian (Wisdom Peace). After cremation, three roots (referring to the eyes, ears, and nose) were not burned, and countless sariras (relics) were obtained. A strange fragrance filled the room and lasted for months. Fengxin County was later devastated by war, leaving nothing behind, except for the various halls of Huian, which stood tall and alone. This is because of the accomplishment of vows and the protection of divine objects.

Continuation of the Record of the Transmission of the Lamp, Volume 22

Continuation of the Record of the Transmission of the Lamp, Volume 23 - Table of Contents

The fifteenth generation under Dajian (Great Mirror) - Eighteen Dharma heirs of Huanglong Qing Chanshi (Huanglong Qing Chan Master): Changling Shou Zhuo Chanshi (Changling Shou Zhuo Chan Master), Shangfeng Ben Cai Chanshi (Shangfeng Ben Cai Chan Master), Falun Ying Duan Chanshi (Falun Ying Duan Chan Master), Baizhang Yi Qi Chanshi (Baizhang Yi Qi Chan Master), Boshan Zi Jing Chanshi (Boshan Zi Jing Chan Master), Huanglong De Feng Chanshi (Huanglong De Feng Chan Master), Xianxiao Tan Qing Chanshi (Xianxiao Tan Qing Chan Master), Guangxiao De Zhou Chanshi (Guangxiao De Zhou Chan Master), Layman Daishi Dai Daochun (Temple Vice-Minister Dai Daochun) (The above nine people are recorded); Manyue Ning Chanshi (Manyue Ning Chan Master), Falun Shi Chanshi (Falun Shi Chan Master), Tianning Zong Jue Chanshi (Tianning Zong Jue Chan Master), County Magistrate Xiao Cong, Lingfeng Wei Gu Chanshi (Lingfeng Wei Gu Chan Master), Qinshan Yuan De Chanshi (Qinshan Yuan De Chan Master), Guanghua Ruo Xiu Chanshi (Guanghua Ruo Xiu Chan Master), Longqing Hai Chanshi (Longqing Hai Chan Master), Guifeng Seng Lin Chanshi (Guifeng Seng Lin Chan Master) (The above nine people are not recorded). Sixteen Dharma heirs of Huanglong Sixin Xin Chanshi (Huanglong Sixin Xin Chan Master): Heshan Hui Fang Chanshi (Heshan Hui Fang Chan Master), Nandang Fa Kong Chanshi (Nandang Fa Kong Chan Master), Jiuding Hui Quan Chanshi (Jiuding Hui Quan Chan Master), Shangfeng Zu Xiu Chanshi (Shangfeng Zu Xiu Chan Master), Xingkong Miao Pu Hermit, Zhongshan Dao Long Chanshi (Zhongshan Dao Long Chan Master), Yangzhou Qi Mi Chief Seat, Kongshi Zhi Tong Dao Ren (Empty Room Zhi Tong Daoist) (The above eight people are recorded); Zhuyuan Dao Zhu Chanshi (Zhuyuan Dao Zhu Chan Master), Tianning Hui Fu Chanshi (Tianning Hui Fu Chan Master), Xixian Tan Chanshi (Xixian Tan Chan Master), Jianfu Hui Lian Chanshi (Jianfu Hui Lian Chan Master), Luohan Shou Jie Chanshi (Luohan Shou Jie Chan Master), Quchi Zong Yi Chanshi (Quchi Zong Yi Chan Master), Ningguo Dao Zong Chanshi (Ningguo Dao Zong Chan Master), Hui Xuan Chief Seat (The above eight people are not recorded). Eight Dharma heirs of Caotang Qing Chanshi (Caotang Qing Chan Master): Xuefeng Hui Kong Chanshi (Xuefeng Hui Kong Chan Master), Yuwang Pu Chong Chanshi (Yuwang Pu Chong Chan Master), Wannian Fa Yi Chanshi (Wannian Fa Yi Chan Master), Huanglong Dao Zhen Chanshi (Huanglong Dao Zhen Chan Master) (The above four people are recorded); Jinshan Yi Chanshi (Jinshan Yi Chan Master), Yunyan Yin Chanshi (Yunyan Yin Chan Master), Ciyun Long Chanshi (Ciyun Long Chan Master), Shushan Liao Ru Chanshi (Shushan Liao Ru Chan Master) (The above four people are not recorded). Qingyuan Wei Xin Chanshi (Qingyuan Wei Xin Chan Master)

法嗣五人正法希明禪師梁山歡禪師岳山祖庵主(已上三人見錄)浮山光選禪師昭覺苻禪師(已上二人無錄)夾山純禪師法嗣三人欽山普初禪師(見錄)洛浦惟昉禪師奇祖首座(二人無錄)柏子山嵩禪師法嗣一人東禪惟資禪師(見錄)福嚴鳳禪師法嗣三人護國安祐禪師北巖法融禪師龍紀以定禪師(已上三人無錄)萬杉慈禪師法嗣二人白馬元禪師德章山楚當禪師(已上無錄)上藍肇禪師法嗣一人大寧文廣禪師(無錄)褒親有瑞禪師法嗣二人壽寧道完禪師(見錄)興國昌禪師(無錄)智海清禪師法嗣三人乾峰圓慧禪師四祖仲宣禪師(已上二人見錄)白馬汝鴻禪師(無錄)廬山羅漢南禪師法嗣三人云峰慧昌禪師浮山德宣禪師(已上二人見錄)張戒居士(無錄)石鞏明禪師法嗣一人三祖昧禪師(無錄)瑯邪起禪師法嗣一人金陵俞道婆(見錄)光孝蘭禪師法嗣一人蘆山法真禪師(見錄)象田卿禪師法嗣七人雪竇持禪師石佛益禪師(已上二人見錄)光孝凈源禪師九巖仲文禪師象田珍禪師光孝宗益禪師華嚴和尚(已上五人無錄)慧日雅禪師法嗣二人九仙法清禪師覺海法因庵主(已上二人見錄)洞山言禪師法嗣一人洞山擇言禪師(見錄)道林一禪法嗣一人大溈智禪師(見錄)

續傳燈錄卷第二十三目錄(終) 大正藏第 51 冊

【現代漢語翻譯】現代漢語譯本法嗣五人：正法希明禪師、梁山歡禪師、岳山祖庵主（以上三人見於記錄），浮山光選禪師、昭覺苻禪師（以上二人無記錄）。夾山純禪師法嗣三人：欽山普初禪師（見於記錄），洛浦惟昉禪師、奇祖首座（二人無記錄）。柏子山嵩禪師法嗣一人：東禪惟資禪師（見於記錄）。福嚴鳳禪師法嗣三人：護國安祐禪師、北巖法融禪師、龍紀以定禪師（以上三人無記錄）。萬杉慈禪師法嗣二人：白馬元禪師、德章山楚當禪師（以上無記錄）。上藍肇禪師法嗣一人：大寧文廣禪師（無記錄）。褒親有瑞禪師法嗣二人：壽寧道完禪師（見於記錄）、興國昌禪師（無記錄）。智海清禪師法嗣三人：乾峰圓慧禪師、四祖仲宣禪師（以上二人見於記錄）、白馬汝鴻禪師（無記錄）。廬山羅漢南禪師法嗣三人：云峰慧昌禪師、浮山德宣禪師（以上二人見於記錄）、張戒居士（無記錄）。石鞏明禪師法嗣一人：三祖昧禪師（無記錄）。瑯邪起禪師法嗣一人：金陵俞道婆（見於記錄）。光孝蘭禪師法嗣一人：蘆山法真禪師（見於記錄）。象田卿禪師法嗣七人：雪竇持禪師、石佛益禪師（以上二人見於記錄），光孝凈源禪師、九巖仲文禪師、象田珍禪師、光孝宗益禪師、華嚴和尚（以上五人無記錄）。慧日雅禪師法嗣二人：九仙法清禪師、覺海法因庵主（以上二人見於記錄）。洞山言禪師法嗣一人：洞山擇言禪師（見於記錄）。道林一禪法嗣一人：大溈智禪師（見於記錄）。

《續傳燈錄》卷第二十三目錄（終）《大正藏》第51冊

【English Translation】 English version Five Dharma Heirs: Zen Master Zhengfa Ximing, Zen Master Liangshan Huan, Hermit Yueshan Zu'an (the above three are recorded), Zen Master Fushan Guangxuan, Zen Master Zhaojue Fu (the above two are not recorded). Three Dharma Heirs of Zen Master Jiashan Chun: Zen Master Qinshan Puchu (recorded), Zen Master Luopu Weifang, Chief Seat Qizu (the two are not recorded). One Dharma Heir of Zen Master Baizishan Song: Zen Master Dongchan Weizi (recorded). Three Dharma Heirs of Zen Master Fuyan Feng: Zen Master Huguo Anyou, Zen Master Beiyan Farong, Zen Master Longji Yiding (the above three are not recorded). Two Dharma Heirs of Zen Master Wanshan Ci: Zen Master Baima Yuan, Zen Master Dezhangshan Chudang (the above are not recorded). One Dharma Heir of Zen Master Shanglan Zhao: Zen Master Daning Wenguang (not recorded). Two Dharma Heirs of Zen Master Baoqin Yourui: Zen Master Shouning Daowan (recorded), Zen Master Xingguo Chang (not recorded). Three Dharma Heirs of Zen Master Zhihai Qing: Zen Master Qianfeng Yuanhui, Zen Master Sizu Zhongxuan (the above two are recorded), Zen Master Baima Ruhong (not recorded). Three Dharma Heirs of Zen Master Lushan Luohan Nan: Zen Master Yunfeng Huichang, Zen Master Fushan Dexuan (the above two are recorded), Layman Zhang Jie (not recorded). One Dharma Heir of Zen Master Shigong Ming: Third Ancestor Zen Master Mei (not recorded). One Dharma Heir of Zen Master Langye Qi: Jinling Laywoman Yu (recorded). One Dharma Heir of Zen Master Guangxiao Lan: Zen Master Lushan Fazhen (recorded). Seven Dharma Heirs of Zen Master Xiangtian Qing: Zen Master Xuedou Chi, Zen Master Shifo Yi (the above two are recorded), Zen Master Guangxiao Jingyuan, Zen Master Jiuyan Zhongwen, Zen Master Xiangtian Zhen, Zen Master Guangxiao Zongyi, Monk Huayan (the above five are not recorded). Two Dharma Heirs of Zen Master Huiri Ya: Zen Master Jiuxian Faqing, Hermit Juehai Fayin (the above two are recorded). One Dharma Heir of Zen Master Dongshan Yan: Zen Master Dongshan Zeyan (recorded). One Dharma Heir of Zen Master Daolin Yi: Zen Master Dawei Zhi (recorded).

Continuation of the Lamp Records, Volume 23, Table of Contents (End) Taisho Tripitaka Volume 51

No. 2077 續傳燈錄

續傳燈錄卷第二十三

大鑒下第十五世

黃龍清禪師法嗣

東京天寧長靈守卓禪師。泉州莊氏子。上堂曰。三千劍客獨許莊周。為甚麼跳不出。良醫之門多病人。因甚麼不消一劄。已透關者更請辨看。上堂。譬如眼根不自見眼。性自平等。無平等者便恁么去。無孔鐵錘聊且安置。直得入林不動草。入水不動波。也是一期方便。若也籬內竹抽籬外筍。澗東花發澗西紅。更待勘過了打。僧問。丹霞燒木佛院主為甚麼眉須墮落。師曰貓兒會上樹。曰早知如是終不如是。師曰。惜取眉毛。問如何是衲衣下事。師曰。天旱為民愁。問佛未出世時如何。師曰。絕毫絕厘。曰出世后如何。師曰。填溝塞壑。曰出與未出相去幾何。師曰。人平不語水平不流。上堂。平高就下勾賊破家。截鐵斬釘狐貍戀窟。總不恁么合作么生。所以道。萬仞崖頭親撒手。須是其人。只如香積國中持缽一句作么生道。良久曰。切忌風吹別調中。上堂。釋迦掩室過犯彌天。毗耶杜詞自救不了。如何如何口門太小。宣和五年十二月二十七日奄然示寂。阇維日皇帝遣中使賜香。持金盤求設利。爇香罷盤中鏗然。視之五色者數顆大如豆。使者持還上見大悅。

潭州上封佛心才禪師。福州姚氏子。幼

【現代漢語翻譯】現代漢語譯本續傳燈錄卷第二十三

大鑒下第十五世

黃龍清禪師法嗣

東京天寧長靈守卓禪師，泉州莊氏之子。上堂時說：『三千劍客唯獨認可莊周（戰國時期哲學家），為什麼跳脫不出呢？良醫之門多有病人，為什麼不能用一劑藥就治好呢？已經透徹關隘的人，請再辨別看看。』又上堂說：『譬如眼根不能自己看見眼睛，自性本來平等。沒有平等之念的人便這樣離去。無孔的鐵錘姑且安放於此。即使進入樹林不動草，進入水中不動波，也只是一時的方便之說。如果籬笆內的竹子長出籬笆外的筍，山澗東邊的花朵映紅山澗西邊，更要勘驗過了再打。』有僧人問：『丹霞（唐代禪師）燒木佛，院主為什麼眉毛鬍鬚都掉落了？』禪師說：『貓兒會在樹上爬。』僧人說：『早知如此，終究不如不如是。』禪師說：『要愛惜眉毛啊。』問：『如何是衲衣（僧人的衣服）下的事？』禪師說：『天旱為百姓擔憂。』問：『佛未出世時如何？』禪師說：『絕無絲毫。』問：『出世后如何？』禪師說：『填滿溝壑。』問：『出世與未出世相差多少？』禪師說：『人平靜時不說話，水平靜時不流動。』上堂說：『抬高低的，降低高的，勾結盜賊，敗壞家業，截斷鋼鐵，斬斷釘子，狐貍貪戀洞穴。總是不這樣，該怎麼做呢？』所以說：『萬仞懸崖邊親手撒開，必須是那樣的人。』就像香積國中持缽一句，該怎麼說呢？』良久后說：『切忌風吹到別的曲調中。』上堂說：『釋迦（佛教創始人）掩室，過犯彌天。毗耶（維摩詰，佛教在家菩薩）杜絕言辭，自己也救不了。如何如何，口門太小。』宣和五年十二月二十七日安詳示寂。火化之日，皇帝派遣中使賜香，用金盤求舍利（佛教聖物）。點燃香后，盤中發出鏗然之聲。看時，有五色舍利數顆，大如豆。使者拿著回去稟告皇帝，皇帝非常高興。

潭州上封佛心才禪師，福州姚氏之子。幼年 English version Continuation of the Lamp Records, Scroll 23

Fifteenth Generation from Dajian

Successor of Zen Master Huanglong Qing

Zen Master Shouzhuo of Changling Temple in Tokyo, son of the Zhuang family of Quanzhou. He said in his sermon: 'Among three thousand swordsmen, only Zhuang Zhou (philosopher of the Warring States period) is recognized. Why can't they break free? The door of a good doctor is full of patients. Why can't a single dose cure them? Those who have passed the barrier, please discern and see again.' He also said in his sermon: 'For example, the eye cannot see itself; its nature is inherently equal. Those without the thought of equality depart in this way. Let the holeless iron hammer be placed here for now. Even entering the forest without disturbing the grass, entering the water without disturbing the waves, is just a temporary expedient. If the bamboo inside the fence grows shoots outside the fence, and the flowers east of the stream reflect red on the west side, it must be examined before striking.' A monk asked: 'When Danxia (Zen master of the Tang Dynasty) burned the wooden Buddha, why did the abbot's eyebrows and beard fall off?' The Zen master said: 'Cats can climb trees.' The monk said: 'Had I known this earlier, it would have been better not to have done it.' The Zen master said: 'Cherish your eyebrows.' Asked: 'What is the matter beneath the kasaya (monk's robe)?' The Zen master said: 'Drought makes the people worry.' Asked: 'What was it like before the Buddha appeared in the world?' The Zen master said: 'Absolutely nothing.' Asked: 'What is it like after appearing in the world?' The Zen master said: 'Filling the ditches and ravines.' Asked: 'How much difference is there between appearing and not appearing?' The Zen master said: 'People don't speak when they are calm, and water doesn't flow when it is still.' He said in his sermon: 'Raising the low, lowering the high, colluding with thieves, ruining the family, cutting iron, cutting nails, foxes coveting their dens. If it's not like this, what should be done?' Therefore, it is said: 'Releasing the hand on the edge of a ten-thousand-foot cliff requires such a person.' Just like the phrase 'holding the bowl in the Land of Fragrance,' how should it be said?' After a long silence, he said: 'Beware of the wind blowing into another tune.' He said in his sermon: 'Shakyamuni (founder of Buddhism) concealing himself in his room, his transgressions fill the sky. Vimalakirti (Buddhist lay bodhisattva) cutting off words, unable to save himself. How, how, the mouth is too small.' On the twenty-seventh day of the twelfth month of the fifth year of Xuanhe, he passed away peacefully. On the day of cremation, the emperor sent a eunuch to bestow incense and requested relics (Buddhist sacred objects) with a golden plate. After the incense was lit, a clanging sound came from the plate. Upon inspection, there were several five-colored relics, as large as beans. The eunuch took them back to report to the emperor, who was very pleased.

Zen Master Foxin Cai of Shangfeng Temple in Tanzhou, son of the Yao family of Fuzhou. In his youth

【English Translation】 English version Continuation of the Lamp Records, Scroll 23

Fifteenth Generation from Dajian

Successor of Zen Master Huanglong Qing

Zen Master Shouzhuo of Changling Temple in Tokyo, son of the Zhuang family of Quanzhou. He said in his sermon: 'Among three thousand swordsmen, only Zhuang Zhou (philosopher of the Warring States period) is recognized. Why can't they break free? The door of a good doctor is full of patients. Why can't a single dose cure them? Those who have passed the barrier, please discern and see again.' He also said in his sermon: 'For example, the eye cannot see itself; its nature is inherently equal. Those without the thought of equality depart in this way. Let the holeless iron hammer be placed here for now. Even entering the forest without disturbing the grass, entering the water without disturbing the waves, is just a temporary expedient. If the bamboo inside the fence grows shoots outside the fence, and the flowers east of the stream reflect red on the west side, it must be examined before striking.' A monk asked: 'When Danxia (Zen master of the Tang Dynasty) burned the wooden Buddha, why did the abbot's eyebrows and beard fall off?' The Zen master said: 'Cats can climb trees.' The monk said: 'Had I known this earlier, it would have been better not to have done it.' The Zen master said: 'Cherish your eyebrows.' Asked: 'What is the matter beneath the kasaya (monk's robe)?' The Zen master said: 'Drought makes the people worry.' Asked: 'What was it like before the Buddha appeared in the world?' The Zen master said: 'Absolutely nothing.' Asked: 'What is it like after appearing in the world?' The Zen master said: 'Filling the ditches and ravines.' Asked: 'How much difference is there between appearing and not appearing?' The Zen master said: 'People don't speak when they are calm, and water doesn't flow when it is still.' He said in his sermon: 'Raising the low, lowering the high, colluding with thieves, ruining the family, cutting iron, cutting nails, foxes coveting their dens. If it's not like this, what should be done?' Therefore, it is said: 'Releasing the hand on the edge of a ten-thousand-foot cliff requires such a person.' Just like the phrase 'holding the bowl in the Land of Fragrance,' how should it be said?' After a long silence, he said: 'Beware of the wind blowing into another tune.' He said in his sermon: 'Shakyamuni (founder of Buddhism) concealing himself in his room, his transgressions fill the sky. Vimalakirti (Buddhist lay bodhisattva) cutting off words, unable to save himself. How, how, the mouth is too small.' On the twenty-seventh day of the twelfth month of the fifth year of Xuanhe, he passed away peacefully. On the day of cremation, the emperor sent a eunuch to bestow incense and requested relics (Buddhist sacred objects) with a golden plate. After the incense was lit, a clanging sound came from the plate. Upon inspection, there were several five-colored relics, as large as beans. The eunuch took them back to report to the emperor, who was very pleased.

Zen Master Foxin Cai of Shangfeng Temple in Tanzhou, son of the Yao family of Fuzhou. In his youth

得度受具遊方。至大中依海印隆禪師。見老宿達道者看經。至一毛頭師子百億毛頭一時現。師指問曰。一毛頭師子作么生得百億毛頭一時現。達曰。汝乍入叢林豈可便理會許事。師因疑之。遂發心領凈頭職。一夕汛掃次印適夜參。至則遇結座擲拄杖曰。了即毛端吞巨海。始知大地一微塵。師豁然有省。及出閩造豫章黃龍山。與死心機不契。乃參靈源。凡入室出必揮淚自訟曰。此事我見得甚分明。只是臨機吐不出。若為奈何。靈源知師勤篤。告以須是大徹。方得自在也。未幾竊觀鄰案僧讀曹洞廣錄。至藥山採薪歸有僧問。甚麼處來。山曰。討柴來。僧指腰下刀曰。鳴剝剝是個甚麼。山拔刀作斫勢。師忽欣然摑鄰案僧一掌。揭簾趍出衝口說偈曰。徹徹大海乾枯虛空迸裂。四方八面絕遮攔。萬象森羅齊漏泄。後分座于真乘。應上封之命屢遷名剎。住乾元日開堂示眾曰。百千三昧門無量福德藏。放行也如開武庫錯落交輝。把住也似雪覆蘆花通身莫辨。使見之者撩起便行。聞之者單刀直入。個個具頂門正眼。人人懸肘后靈符。掃佛祖見知。作叢林殃害。憶得寶壽開堂日。三聖推出一僧。寶壽便打。三聖云。與么為人瞎卻鎮州一城人眼去在。且如乾元今日開堂。或有僧出來山僧亦打。不唯此話大行。且要開卻福州一城人眼去。何也

【現代漢語翻譯】現代漢語譯本得度受戒后四處遊方，到大中時依止海印隆禪師。見到一位年長的修行者達道正在看經書，看到『一毛頭師子百億毛頭一時現』（一個毛孔中的獅子，能同時顯現百億個毛孔中的獅子）。隆禪師指著經文問道：『一毛頭師子，如何能百億毛頭一時現？』達道回答說：『你剛入叢林，怎麼能理解這樣的事情？』禪師因此心生疑惑，於是發心擔任凈頭（負責清潔）的職務。一天晚上，他正在打掃，恰逢海印禪師夜參。禪師趕到后，海印禪師結跏趺坐，擲下拄杖說：『了即毛端吞巨海，始知大地一微塵』（一旦領悟，就能從毫毛之端吞下巨大的海洋，才知道整個大地不過是一粒微塵）。禪師豁然開悟。之後，他離開福建前往豫章黃龍山，與死心悟新禪師不合，於是參訪靈源惟清禪師。每次進入靈源禪師的房間，出來后必定揮淚自責說：『這件事我見得非常分明，只是臨機應變時說不出來，該怎麼辦呢？』靈源禪師知道他勤奮懇切，告訴他說必須大徹大悟，才能得大自在。不久，他偶然看到鄰座的僧人讀《曹洞廣錄》，讀到藥山惟儼禪師採柴回來，有僧人問：『從哪裡來？』藥山禪師說：『討柴來。』僧人指著藥山禪師腰下的刀說：『鳴剝剝的是個什麼？』藥山禪師拔刀作勢要砍。禪師忽然欣喜，打了鄰座的僧人一掌，掀開簾子跑出去，脫口說出偈語：『徹徹大海乾枯虛空迸裂，四方八面絕遮攔，萬象森羅齊漏泄。』（徹底，徹底，大海乾枯，虛空崩裂，四面八方沒有任何遮攔，世間萬象全部顯露）。後來，他在真乘寺開堂說法，應上封寺的邀請，多次遷往名剎。住在乾元寺時，開堂向大眾開示說：『百千三昧門，無量福德藏』（有百千種三昧法門，無量無邊的福德寶藏）。放開時，就像打開武器庫，各種兵器錯落交輝；收攏時，就像雪覆蓋蘆葦花，通身一片，難以辨認。使見到的人提起就能行動，聽到的人單刀直入。每個人都具備頂門正眼，人人都有肘后靈符。掃除佛祖的見解知解，成為叢林的禍害。』『記得寶壽禪師開堂那天，三聖禪師推出一個僧人，寶壽禪師便打。三聖禪師說：『這樣為人，瞎了鎮州一城人的眼睛。』那麼乾元寺今天開堂，如果有僧人出來，老衲我也要打。不僅要讓這句話廣為流傳，而且要打開福州一城人的眼睛。』為什麼呢？

【English Translation】 English version After being ordained and receiving the full precepts, he traveled extensively. Arriving at Dazhong, he became a disciple of Chan Master Haiyin Long. He saw an elder monk, Da Dao, reading a sutra, reaching the passage: 'One hair-pore lion manifests a hundred billion hair-pore lions simultaneously' (Yi mao tou shizi bai yi mao tou yishi xian). The Master pointed to the sutra and asked: 'How can one hair-pore lion manifest a hundred billion hair-pore lions simultaneously?' Da Dao replied: 'You have just entered the monastery; how can you comprehend such matters?' The Master, thus filled with doubt, resolved to take on the duty of 'Jing Tou' (cleaning duties). One evening, while he was sweeping, it happened to be Haiyin's evening meditation session. When the Master arrived, Haiyin sat in full lotus posture, threw down his staff, and said: 'Once realized, the tip of a hair swallows the vast ocean; only then does one know the great earth is but a tiny mote of dust' (Liao ji mao duan tun ju hai, shi zhi dadi yi wei chen). The Master suddenly had an awakening. Afterward, he left Fujian and went to Huanglong Mountain in Yuzhang. Finding himself incompatible with Chan Master Sixin Wuxin, he then visited Lingyuan Weiqing. Each time he entered Lingyuan's room, he would emerge in tears, lamenting: 'I see this matter very clearly, but I just can't express it when the opportunity arises. What should I do?' Lingyuan, knowing his diligence and sincerity, told him that he must have a great enlightenment to attain true freedom. Not long after, he secretly observed a monk next to him reading the 'Caodong Guanglu'. He came across the passage where Yaoshan Weiyan returned from gathering firewood, and a monk asked: 'Where have you come from?' Yaoshan replied: 'Gathering firewood.' The monk pointed to the knife at Yaoshan's waist and said: 'What is that which goes 'ming bo bo'?' Yaoshan drew his knife and made a chopping gesture. The Master suddenly rejoiced, slapped the monk next to him, lifted the curtain, rushed out, and blurted out a verse: 'Thoroughly, thoroughly, the great sea dries up, the void bursts apart; in all directions, there is no obstruction; all phenomena are completely revealed' (Che che dahai ganku xukong benglie, Sifang bamian jue zhelan, Wanxiang senluo qi louxie). Later, he opened a Dharma seat at the Zhencheng Temple and, upon the invitation of Shangfeng Temple, moved to several famous monasteries. While residing at Qianyuan Temple, he gave a Dharma talk to the assembly, saying: 'Hundreds of thousands of Samadhi gates, immeasurable storehouses of blessings and virtues' (Baiqian sanmei men, wuliang fude zang). When released, it is like opening an armory, with various weapons scattered and gleaming; when held, it is like snow covering reed flowers, the whole body indistinguishable. Let those who see it pick it up and act, and those who hear it go straight to the point. Each person possesses the true eye on the crown of their head, and everyone has the spiritual talisman behind their elbow. Sweep away the knowledge and views of Buddhas and Patriarchs, and become a scourge to the monastic community.' 'I remember on the day Baoshou opened his Dharma seat, Sansheng presented a monk, and Baoshou immediately struck him. Sansheng said: 'Acting in this way blinds the eyes of the entire city of Zhenzhou.' So today, at Qianyuan Temple, if a monk comes forward, I, too, will strike. Not only should this saying be widely spread, but it should also open the eyes of the entire city of Fuzhou.' Why is that?

劍為不平離寶匣。藥因救病出金瓶。上堂。達磨未來東土已前。人人懷媚水之珠。個個抱荊山之璞。可謂壁立千仞。及乎二祖禮卻三拜之後。一一南詢諸友北禮文殊。好不丈夫。或有一個半個。不求諸聖不重己靈。匹馬單槍投虛置刃。不妨慶快平生。如今有么。自是不歸歸便得。五湖煙景有誰爭。上堂。宗乘提唱妙絕名言。一句該通乾坤涵蓋。直似首羅正眼豎亞面門。又如圓∴三點橫該法界。乃卓拄杖曰。向這一點下明得。出身猶可易。脫體道應難。又卓拄杖曰。向第二點下明得。縱橫三界外。隱顯十方身。又卓拄杖曰。向第三點下明得。魚龍鎖戶佛祖潛蹤。不然放過一著。隨分有春色。一枝三四花。上堂。一法有形該動植。百川湍激競朝宗。昭琴不鼓雲天淡。想像毗耶老病翁。維摩病則上封病。上封病則拄杖子病。拄杖子病則森羅萬象病。森羅萬象病則凡之與聖病。諸人還覺病本起處么。若也覺去。情與無情同一體。處處皆同真法界。其或未然。甜瓜徹蒂甜苦瓠連根苦。

潭州法輪應端禪師。南昌除氏子。少依化度善月圓顱登具。謁真凈文禪師機不諧。至云居會。靈源分座為眾激昂。師扣其旨。然以妙入諸經自負。源嘗痛劄之。師乃援馬祖百丈機語及華嚴宗旨為表。源笑曰。馬祖百丈固錯矣。而華嚴宗旨與個

事喜沒交涉。師憤然欲他往因請辭。及揭簾忽大悟汗流浹背。源見乃曰。是子識好惡矣。馬祖百丈文殊普賢幾被汝帶累。由此譽望四馳。名士夫爭挽應世皆不就。政和末太史張公司成以百丈堅命開法。師不得已始從。上堂。舉大隋劫火洞然話。遂曰。六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閒事。引得遊人不肯回。壞不壞隨不隨。徒將聞見強針錐。太湖三萬六千頃。月在波心說向誰。僧問。如何是賓中賓。師曰。芒鞋竹杖走紅塵。曰如何是賓中主。師曰。十字街頭逢上祖。曰如何是主中賓。師曰。御馬金鞭混四民。曰如何是主中主。師曰。金門誰敢抬眸覷。曰賓主已蒙師指示。向上宗乘又若何。師曰。昨夜霜風颳地寒。老𤠔嶺上啼殘月。

隆興府百丈以棲禪師。興化人也。上堂。摩騰入漢達磨來梁。送轍既成。後代兒孫開眼迷路。若是個惺惺底。終不向空里採花。波中捉月。謾勞心力。畢竟何為。山僧今日已是平地起骨堆。誰人行時各自著精彩看。

信州博山無隱子經禪師歲旦上堂。和氣生枯蘗。寒雲散遠郊。木人占吉兆。夜半露龜爻。諸禪德。龜爻露處文彩已彰。便見一年十二月月月如然。一日十二時時時相似。到這裡直似黃金之黃白玉之白。自從曠大劫來未嘗異色。還見么。其或未然。且狥張

【現代漢語翻譯】現代漢語譯本事喜沒有交涉。禪師憤然想要他離開，因此請辭。當他揭開簾子時，忽然大悟，汗流浹背。源禪師見到后說：『這人知道好壞了。馬祖（Mazu，唐代禪師）、百丈（Baizhang，唐代禪師）、文殊（Manjusri，佛教菩薩）、普賢（Samantabhadra，佛教菩薩）幾乎被你連累。』從此他的名聲遠揚，名士大夫爭相邀請他出世，他都不答應。政和末年，太史張公司成以百丈的名義堅決請他開法，禪師不得已才答應。上堂時，舉大隋劫火洞然的話頭，於是說：『六合傾覆劈面而來，暫時披上麻衣混跡塵埃。因風吹火本是平常事，引得遊人不肯回來。壞不壞，隨不隨，徒將聞見強行鍼錐。太湖三萬六千頃，月在波心說向誰？』有僧人問：『如何是賓中賓？』禪師說：『芒鞋竹杖走紅塵。』問：『如何是賓中主？』禪師說：『十字街頭逢上祖。』問：『如何是主中賓？』禪師說：『御馬金鞭混四民。』問：『如何是主中主？』禪師說：『金門誰敢抬眸覷？』問：『賓主已蒙師指示，向上宗乘又若何？』禪師說：『昨夜霜風颳地寒，老𤠔嶺上啼殘月。』

隆興府百丈以棲禪師，是興化人。上堂時說：『摩騰（Kasyapa Matanga，東漢來華僧人）入漢，達磨（Bodhidharma，禪宗初祖）來梁，送行的車轍已經形成。後代的兒孫睜開眼睛卻迷失了道路。若是清醒的人，終究不會向空中採花，水中捉月，白白浪費心力，到底是爲了什麼？山僧我今日已是平地堆起骨堆，誰人行走時各自著眼精彩看。』

信州博山無隱子經禪師歲旦上堂。和氣生枯蘗，寒雲散遠郊。木人占吉兆，夜半露龜爻。諸位禪德，龜爻顯露之處文采已經彰顯，便可見一年十二個月月月如此，一日十二時時時相似。到這裡就像黃金的黃，白玉的白，自從曠遠的大劫以來未曾改變顏色。還見嗎？如果還沒有，且聽我慢慢道來。

【English Translation】 English version There was no agreement on the matter of joy. The master was indignant and wanted him to leave, so he asked to resign. When he lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. When Master Yuan saw it, he said, 'This son knows good and evil. Mazu (Mazu, a Zen master of the Tang Dynasty), Baizhang (Baizhang, a Zen master of the Tang Dynasty), Manjusri (Manjusri, a Buddhist Bodhisattva), and Samantabhadra (Samantabhadra, a Buddhist Bodhisattva) were almost implicated by you.' From then on, his reputation spread far and wide, and famous scholars and officials vied to invite him to serve in the world, but he refused. At the end of the Zhenghe period, Zhang Gongsi Cheng, the Grand Historian, insisted on inviting him to open the Dharma in the name of Baizhang, and the master had no choice but to agree. In the hall, he cited the story of the great Sui kalpa fire, and then said: 'The six directions collapse and come head-on, temporarily wearing sackcloth and mixing in the dust. It is a trivial matter to fan the flames with the wind, attracting tourists who are unwilling to return. Whether it is broken or not, whether it follows or not, it is futile to force needles and awls with hearing and seeing. Taihu Lake has 36,000 hectares, who can I tell about the moon in the heart of the waves?' A monk asked, 'What is a guest within a guest?' The master said, 'Wearing straw sandals and holding a bamboo staff, walking in the red dust.' He asked, 'What is a guest within a host?' The master said, 'Meeting the ancestral master at the crossroads.' He asked, 'What is a host within a guest?' The master said, 'Riding a royal horse and wielding a golden whip, mixing with the common people.' He asked, 'What is a host within a host?' The master said, 'Who dares to raise their eyes to look at the golden gate?' He asked, 'The guest and host have already been instructed by the master, what about the upward lineage?' The master said, 'Last night, the frost wind swept the ground cold, and the old gibbon cried the remaining moon on the ridge.'

Zen Master Yiqi of Baizhang in Longxing Prefecture was a native of Xinghua. In the hall, he said, 'Kasyapa Matanga (Kasyapa Matanga, a monk who came to China during the Eastern Han Dynasty) entered Han, and Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) came to Liang. The ruts of the send-off have already been formed. Later generations of children open their eyes but lose their way. If they are sober, they will never pick flowers in the air or catch the moon in the water, wasting their efforts in vain. What is it all for? This mountain monk is already a pile of bones on flat ground today. Whoever walks should pay attention to the highlights.'

Zen Master Wuyin Zijing of Boshan in Xinzhou ascended the hall on New Year's Day. The gentle air gives birth to withered stumps, and the cold clouds scatter in the distant suburbs. The wooden man divines auspicious omens, and the turtle's lines are revealed in the middle of the night. All you Zen practitioners, the patterns are already revealed where the turtle's lines are exposed, and you can see that every month of the year is like this, and every hour of the day is similar. Here, it is like the yellow of gold and the white of white jade, and it has never changed color since the vast kalpa. Do you see it? If not, then listen to me slowly.

三通節序。從教李四鬢蒼浪。

隆興府黃龍德逢通照禪師。郡之靖安胡氏子。生有厖眉。年十七從上藍普禪師落髮。往依靈源即明深旨。上堂。舉夾山境話。師曰。法眼徒有此語。殊不知夾山老漢被這僧輕輕拶著。直得腳前腳后。設使不作境話會。未免猶在半途。

邵州光孝曇清禪師上堂。殺父殺母佛前懺悔。殺佛殺祖不消懺悔。為甚麼不消懺悔。且得冤家解脫。

溫州光孝德周禪師。信州璩氏子。于景德尊勝院染削問道有年。后至黃龍聞舉少林面壁。頓悟述二偈以呈。龍許之。自是名流江浙。上堂曰。舉體露堂堂。十方無掛礙。千聖不能傳。萬靈成頂戴。擬欲共商量。開口百雜碎。只如未開口已前作么生咄。上堂。回互不回互。覷見沒可睹。透出祖師關。踏斷人天路。呵呵呵悟不悟。落花流水知何處。

寺丞戴道純居士字孚中。咨叩靈源。一日有省。乃呈偈曰。杳冥源底全機處。一片心花露印紋。知是幾生曾供養。時時微笑動香云。

黃龍死心悟新禪師法嗣

吉州禾山方禪師。臨江龔氏子。示眾曰。先用后照要驗作家。先照後用不存影跡。照用同時壁立千仞。照用不同時根塵可鑑。古人以此四轉語驗天下衲僧。若非具真正眼親切悟明者難為湊泊。今日分明為諸人拈出了也。還

【現代漢語翻譯】現代漢語譯本三通節序，教李四鬢髮蒼白。

隆興府黃龍德逢通照禪師，是郡里靖安胡家的兒子。生來就有濃密的眉毛。十七歲時跟隨上藍普禪師剃度出家，前往依止靈源，深刻領悟其宗旨。上堂時，舉夾山的境界公案。禪師說：『法眼宗只是有這種說法，卻不知道夾山老和尚被這個僧人輕輕一拶，弄得進退兩難。即使不作境界的理解，也免不了還在半途。』（夾山：指夾山善會禪師（？-819），唐代禪僧；法眼：指法眼文益禪師（885-958），為中國佛教禪宗五家之一法眼宗的創始人）

邵州光孝曇清禪師上堂說：『殺父殺母，在佛前懺悔；殺佛殺祖，不消懺悔。』為什麼不消懺悔？因為且能讓冤家解脫。

溫州光孝德周禪師，是信州璩家的兒子。在景德尊勝院剃度出家多年。後來到黃龍，聽到少林面壁的公案，頓悟，寫了兩首偈呈給黃龍，黃龍認可了他。從此名揚江浙。上堂說：『全身顯露，坦坦蕩蕩，十方沒有阻礙。千聖不能傳達，萬靈都敬仰。想要共同商量，開口就雜亂無章。』就像未開口之前，該怎麼做？咄！上堂說：『回互不回互，看來看不見。透出祖師關，踏斷人天路。呵呵呵，悟不悟？落花流水，知道在哪裡？』

寺丞戴道純居士，字孚中，請教於靈源。一日有所領悟，於是呈偈說：『幽深莫測的源頭，是全體機用的所在，一片心花顯露出印紋。知道這是幾生幾世曾經供養，時時微笑，感動香云。』

黃龍死心悟新禪師的法嗣

吉州禾山方禪師，是臨江龔家的兒子。開示大眾說：『先用后照，要驗證修行人的功夫；先照後用，不留下任何痕跡。照用同時，像壁立千仞；照用不同時，根塵可以分辨。』古人以此四種轉語來檢驗天下的衲僧。如果不是真正具有眼力，親切地領悟明白的人，難以湊合。今天分明地為你們拈出來了。還……

【English Translation】 English version Three seasonal festivals pass, teaching Li Si with his temples turning gray.

Chan Master Defeng Tongzhao of Huanglong in Longxing Prefecture was the son of the Hu family of Jing'an in the prefecture. He was born with bushy eyebrows. At the age of seventeen, he was tonsured by Chan Master Pu of Shanglan, and went to rely on Lingyuan, deeply understanding its essence. In the Dharma Hall, he cited the Jingjie (境界, state of mind) Koan of Jiashan. The Master said, 'Fayan only has this saying, but he does not know that the old man Jiashan was lightly pressed by this monk, making it difficult to advance or retreat. Even if he does not understand it as a state of mind, he will inevitably still be halfway there.' (Jiashan: refers to Chan Master Jiashan Shanhui (?-819), a Chan monk of the Tang Dynasty; Fayan: refers to Chan Master Fayan Wenyi (885-958), the founder of the Fayan school, one of the five schools of Chinese Buddhist Chan Buddhism)

Chan Master Tanqing of Guangxiao in Shaozhou said in the Dharma Hall, 'Killing father and killing mother, repent before the Buddha; killing Buddha and killing ancestors, no need to repent.' Why is there no need to repent? Because it can liberate enemies.

Chan Master Dezhou of Guangxiao in Wenzhou was the son of the Qu family of Xinzhou. He was tonsured and practiced at the Jingde Zunsheng Monastery for many years. Later, he went to Huanglong and, upon hearing the Koan of Bodhidharma facing the wall at Shaolin, he had a sudden enlightenment and presented two Gathas to Huanglong, who approved of him. From then on, he became famous in Jiangzhe. He said in the Dharma Hall, 'The whole body is exposed, open and upright, without any obstacles in the ten directions. The thousand sages cannot convey it, and all spirits admire it. If you want to discuss it together, opening your mouth will be chaotic.' Just like before opening your mouth, what should you do? Heh! He said in the Dharma Hall, 'Mutual or not mutual, looking but not seeing. Break through the Ancestral Teacher's barrier, cut off the path of humans and gods. Ha ha ha, enlightened or not enlightened? Fallen flowers and flowing water, where do they know?'

Layman Dai Daochun, the Temple Secretary, whose courtesy name was Fuzhong, consulted Lingyuan. One day he had an understanding, so he presented a Gatha saying, 'The unfathomable source is the place of complete function, a piece of heart-flower reveals the imprint. Knowing that this is how many lifetimes of offerings, constantly smiling, moving fragrant clouds.'

The Dharma successor of Chan Master Wuxin Wuxin of Huanglong

Chan Master Fang of Heshan in Jizhou was the son of the Gong family of Linjiang. He instructed the public, 'First use then illuminate, to verify the skill of the practitioner; first illuminate then use, leaving no trace. Illuminate and use simultaneously, like a wall standing ten thousand feet high; illuminate and use at different times, the roots and dust can be distinguished.' The ancients used these four turning phrases to test the monks of the world. If one does not truly have the eye and intimately understand, it is difficult to match. Today, I have clearly picked it out for you. Still...

委悉么。若委悉去。可謂不動絲毫頓超覺地。其或未然切鬚子細。又舉拂子曰。看看只這個。在臨濟則照用齊行。在雲門則事理俱備。在曹洞則偏正葉通。在溈仰則暗機圓合。在法眼則何止唯心。然五家宗派門庭施設則不無。直饒辨得倜儻分明去。猶是光影邊事。若要抵敵死生則霄壤有隔。且道超越死生一句又作么生道。良久曰。洎合錯下注腳。

杭州南蕩法空禪師。江西人。為人強項久侍死心得旨。后欲辭去。死心記云。汝福薄宜以道自養。師遂辭行。清草堂亦有頌送之云。十年聚首龍峰寺。一悟真空萬境閑。此去隨緣且高隱。莫將名字落人間。后出世杭州南蕩。不逾月而院被火了無孑遺。師嘆曰。吾違先師之言故見今日之難。有富人慾獨迎齋而舍三門。師曰。公欲施財邀福。非長老受賜。若教我背眾而食。所不願也。師既汩沒于土木。道遂不行。草堂嘗遣僧赍衣一襲。尋訪之。衲子聞遂往依之而師亦老矣。后示滅于本山。

嘉定府九頂寂惺惠泉禪師。成都張氏子。僧問。心迷法華轉心悟轉法華。未審意旨如何。師曰。風暖鳥聲碎日高花影重。上堂。昔日雲門有三句。謂涵蓋乾坤句。截斷眾流句。隨波逐浪句。九頂今日亦有三句。所謂饑來吃飯句。寒即向火句。困來打睡句。若以佛法而論。則九頂望雲

【現代漢語翻譯】現代漢語譯本：知道了嗎？如果知道了，就可以說是不動絲毫，頓超覺地。如果還沒有，切須仔細參詳。又拿起拂子說：『看看，就是這個。』在臨濟宗，則是照用齊行；在雲門宗，則是事理俱備；在曹洞宗，則是偏正圓融；在溈仰宗，則是暗機圓合；在法眼宗，又何止是唯心？然而五家宗派的門庭設施則不能沒有。縱然辨得非常透徹分明，仍然是光影邊的事情。如果要抵擋生死，則相差有如霄壤。且說超越生死的一句，又該怎麼說呢？』良久才說：『幾乎要錯下註解了。』

杭州南蕩法空禪師，是江西人。為人剛強，長久侍奉死心（禪師名號）而領悟旨意。後來想要辭別離去，死心（禪師名號）告誡說：『你福薄，應該以道自養。』法空禪師於是辭別離去。清草堂也有詩頌送他說：『十年聚首龍峰寺，一悟真空萬境閑。此去隨緣且高隱，莫將名字落人間。』後來出世在杭州南蕩。不到一個月，寺院就被火燒燬，什麼也沒剩下。法空禪師嘆息說：『我違背了先師的話，所以才看到今天的災難。』有富人想要獨自供齋飯，並捨棄三門（寺院的三個門）。法空禪師說：『您想施財求福，不是長老我接受您的恩賜。如果教我揹著大眾而獨自吃飯，我所不願意。』法空禪師既然被埋沒在土木工程中，道法也就無法推行。草堂曾經派僧人送去一件袈裟，尋找他。衲子聽說了，就前去依附他，而法空禪師也老了。後來在本山示寂。

嘉定府九頂寂惺惠泉禪師，是成都張氏之子。有僧人問：『心迷時，《法華經》（佛教經典）轉動心，心悟時，轉動《法華經》（佛教經典），不知道是什麼意思？』惠泉禪師說：『風暖鳥聲碎，日高花影重。』上堂時說：『昔日雲門（禪師名號）有三句，所謂涵蓋乾坤句、截斷眾流句、隨波逐浪句。九頂（惠泉禪師自稱）今日也有三句，所謂饑來吃飯句、寒即向火句、困來打睡句。如果以佛法而論，那麼九頂（惠泉禪師自稱）只能望塵莫及。』

【English Translation】 English version: Do you understand? If you understand, then it can be said that without moving a single hair, you instantly transcend the ground of awakening. If not yet, you must carefully contemplate. He also raised the whisk and said, 'Look, it's just this.' In the Linji school, it is illumination and function proceeding together; in the Yunmen school, it is both principle and phenomena complete; in the Caodong school, it is the partial and the complete harmoniously connected; in the Weiyang school, it is the hidden mechanism perfectly united; in the Fayan school, how can it be limited to mere mind-only? However, the established methods of the five houses cannot be without. Even if you discern it thoroughly and clearly, it is still a matter of the periphery of light and shadow. If you want to resist birth and death, then there is a difference as vast as heaven and earth. Tell me, how should the phrase 'transcending birth and death' be spoken?' After a long silence, he said, 'I almost made a wrong annotation.'

Chan Master Fakong of Nandang in Hangzhou was from Jiangxi. He was strong-willed and served Xixin (Zen master's name) for a long time, understanding his meaning. Later, wanting to leave, Xixin (Zen master's name) advised, 'Your blessings are thin; you should nourish yourself with the Dao.' Master Fakong then departed. Qing Caotang also had a verse to send him off, saying, 'Ten years gathering at Dragon Peak Temple, one awakening to true emptiness, myriad realms are at leisure. From here, follow conditions and live in seclusion, do not let your name fall into the human world.' Later, he emerged into the world at Nandang in Hangzhou. In less than a month, the monastery was burned down, with nothing left. Master Fakong sighed, 'I disobeyed the words of my former teacher, so I see today's calamity.' A wealthy man wanted to offer a solitary meal and donate the three gates (three gates of the monastery). Master Fakong said, 'You want to give wealth to seek blessings, it is not the abbot who receives your favor. If you teach me to eat alone, turning my back on the assembly, I am unwilling.' Since Master Fakong was buried in construction work, the Dao could not be promoted. Caotang once sent a monk with a robe to find him. When the monks heard of it, they went to rely on him, and Master Fakong was already old. Later, he passed away on the mountain.

Chan Master Huiquan of Jiding Jixing in Jiading Prefecture was the son of the Zhang family of Chengdu. A monk asked, 'When the mind is deluded, the Lotus Sutra (Buddhist scripture) turns the mind; when the mind is enlightened, the mind turns the Lotus Sutra (Buddhist scripture). I do not know what the meaning is?' Master Huiquan said, 'The wind is warm, the bird's song is fragmented, the sun is high, the shadow of the flowers is heavy.' When ascending the hall, he said, 'In the past, Yunmen (Zen master's name) had three phrases, namely, the phrase that covers heaven and earth, the phrase that cuts off the flow of the multitude, and the phrase that follows the waves. Jiding (Huiquan Chan master referring to himself) today also has three phrases, namely, the phrase of eating when hungry, the phrase of facing the fire when cold, and the phrase of sleeping when tired. If we discuss it in terms of the Buddha-dharma, then Jiding (Huiquan Chan master referring to himself) can only look up to it from afar.'

門直立下風。若以世諦而論。則雲門望九頂直立下風。二語相違。且如何是九頂為人處。

潭州上封祖秀禪師。常德府何氏子。上堂。枯木巖前夜放華。鐵牛依舊臥煙沙。儂家鞭影重拈出。擊拂子曰。一念迴心便到家。遂喝一喝下座。

嘉興府華亭性空妙普庵主。漢州人。久依死心獲證。乃抵秀水追船子遺風。結茅青龍之野。吹鐵笛以自娛。多賦詠。得之者必珍藏。其山居曰。心法雙忘猶隔妄。色塵不二尚餘塵。百鳥不來春又過。不知誰是住庵人。又警眾曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈治太平。又曰。不耕而食不蠶衣。物外清閒適聖時。未透祖師關棙子。也須存意著便宜。又曰。十二時中莫住工。窮來窮去到無窮。直須洞徹無窮底。踏倒須彌第一峰。建炎初。徐明叛。道經烏鎮。肆殺戮。民多逃亡。師獨荷策而往。賊見其偉異。疑必詭伏者。問其來。師曰。吾禪者欲抵密印寺。賊怒欲斬之。師曰。大丈夫要頭便斫取。奚以怒為。吾死必矣。愿得一飯以為送終。賊奉肉食。師如常齋出。生畢。乃曰。孰當爲我文之以祭。賊笑而不答。師索筆大書曰。嗚呼惟靈。勞我以生則大塊之過。役我以壽則陰陽之失。乏我以貧則五行不正。困我以命則時日不吉。吁哉至哉。賴有出塵之

【現代漢語翻譯】現代漢語譯本：門在直立的下風處。如果從世俗諦的角度來說，『雲門望九頂直立下風』這兩句話是互相矛盾的。那麼，什麼是九頂為人處呢？

潭州上封祖秀禪師，常德府何氏之子。上堂說法：『枯木巖前夜裡開放花朵，鐵牛依舊靜臥在煙霧籠罩的沙灘上。我重新拿起鞭子的影子，』用拂塵擊打了一下，說：『一念迴心就能回到家。』於是大喝一聲，走下座位。

嘉興府華亭性空妙普庵主，漢州人。長期跟隨死心禪師獲得證悟，於是來到秀水，追隨船子德誠的遺風，在青龍山野結茅居住，吹奏鐵笛來自我娛樂，寫了很多詩歌。得到他詩歌的人一定珍藏。他的山居詩說：『心法和雙忘仍然隔著虛妄，色塵和不二尚且留下塵埃。百鳥不來春天又過去了，不知道誰是住在庵里的人。』又告誡眾人說：『學道就像守衛禁城，白天防備六賊，夜晚保持清醒。中軍主將如果能夠正確行令，不用動用干戈就能治理太平。』又說：『不耕種而有食物吃，不養蠶而有衣服穿，在世俗之外清閒自在，正適合聖人的時代。沒有透徹祖師的關捩子，也必須存心著眼於方便。』又說：『十二時辰中不要停止用功，窮究到底最終會到達無窮。必須徹底洞徹無窮的底部，才能踏倒須彌山第一峰。』建炎初年，徐明叛亂，軍隊經過烏鎮，大肆殺戮。百姓大多逃亡。庵主獨自拿著竹杖前往。賊兵見他身材高大奇異，懷疑他一定是偽裝潛伏的人，問他來幹什麼。庵主說：『我是個禪者，想要去密印寺。』賊兵憤怒地想要殺了他。庵主說：『大丈夫要人頭就砍去，為什麼要發怒呢？我死定了。希望得到一頓飯作為臨終的送別。』賊兵送上肉食。庵主像平常一樣吃齋飯，吃完后，就說：『誰來為我寫一篇祭文呢？』賊兵笑著不回答。庵主拿起筆，大書寫道：『嗚呼，可悲的靈魂啊！用生命來勞累我，是大地的過錯；用壽命來役使我，是陰陽的失誤；用貧窮來睏乏我，是五行不正；用命運來困擾我，是時日不吉。唉，偉大啊，依靠出塵的……』

【English Translation】 English version: The gate is downwind of the upright. If speaking from the perspective of worldly truth (世諦), the two phrases 'Yunmen (雲門) looks towards Jiuding (九頂) standing upright downwind' contradict each other. Then, what is the place where Jiuding (九頂) acts for people?

Zen Master Zuxiu (祖秀) of Shangfeng (上封) in Tanzhou (潭州), was a man of the He (何) family from Changde Prefecture (常德府). He ascended the Dharma hall and said: 'A withered tree blooms at night before the rock, an iron ox still lies in the misty sands. I pick up the shadow of the whip again,' striking the whisk and saying, 'A single thought of turning back will lead you home.' Then, he shouted '喝' and descended from his seat.

Layman Miaopu (妙普) Xingkong (性空) of Huating (華亭) in Jiaxing Prefecture (嘉興府), was a man from Hanzhou (漢州). He attained enlightenment after a long period of reliance on Dead Heart (死心). Thereupon, he arrived at Xiushui (秀水), following the legacy of Boatman De Cheng (船子德誠), building a hut in the wilderness of Qinglong (青龍), playing the iron flute to amuse himself, and composing many poems. Those who obtained his poems would treasure them. His mountain dwelling poem says: 'Forgetting both mind and Dharma still leaves delusion, color and dust not being two still leaves dust. Birds do not come, and spring passes again, I do not know who is the person living in the hermitage.' He also warned the assembly, saying: 'Studying the Way is like guarding a forbidden city, guarding against the six thieves by day and staying awake at night. If the central army general can properly command, peace can be achieved without resorting to arms.' He also said: 'Not tilling and yet eating, not raising silkworms and yet wearing clothes, being leisurely and free from worldly affairs is fitting for the age of sages. Without penetrating the linchpin (關棙子) of the Patriarch, one must still intentionally focus on convenience.' He also said: 'Do not stop working hard during the twelve periods of the day, exhaustively pursuing to reach the infinite. One must thoroughly penetrate the bottom of the infinite to topple the first peak of Mount Sumeru (須彌山).' At the beginning of Jianyan (建炎), Xu Ming (徐明) rebelled, and the army passed through Wuzhen (烏鎮), carrying out massacres. Most of the people fled. The master alone went with a bamboo staff. The bandits, seeing his tall and strange appearance, suspected that he must be a disguised person in ambush, and asked him what he was doing. The master said: 'I am a Chan practitioner, wanting to go to Miyin Temple (密印寺).' The bandits angrily wanted to kill him. The master said: 'A great man should have his head chopped off, why be angry? I am destined to die. I wish to have a meal as a farewell.' The bandits offered meat. The master ate the vegetarian meal as usual, and after eating, he said: 'Who will write a eulogy for me?' The bandits laughed and did not answer. The master picked up a pen and wrote: 'Alas, the pitiful spirit! Toiling me with life is the fault of the earth; employing me with longevity is the error of yin and yang; afflicting me with poverty is the incorrectness of the five elements; troubling me with fate is the inauspiciousness of the time and day. Alas, great indeed, relying on transcending the dust...'

道。悟我之性。與其妙心。則其妙心孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動本自圓成。妙矣哉妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落無掛無礙。六十餘年和光混俗。四十二臘逍遙自在。逢人則喜見佛不拜。笑矣乎笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。遂舉箸飫餐。賊徒大笑。食罷復曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼斬斬。賊方駭累稽首謝過。令衛而出。烏鎮之廬舍免焚。實師之惠也。道俗聞之愈敬。有僧睹師見佛不拜歌逆問曰。既見佛為甚麼不拜。師掌之曰。會么。云不會。師又掌曰。家無二主。紹興庚申冬造大盆穴而塞之。修書寄雪竇持禪師曰。吾將水葬矣。壬戌歲持至見其尚存。作偈嘲之曰。咄哉老性空。剛要餵魚鱉。去不索性去。只管向人說。師閱偈笑曰。待兄來證明耳。令遍告四眾。眾集師為說法要。仍說偈曰。坐脫立亡不若水葬。一省柴燒二省開壙。撒手便行不妨快暢。誰是知音船子和尚。高風難繼百千年。一曲漁歌少人唱。遂盤坐盆中順潮而下。眾皆隨至海濱望欲斷目。師取塞戽水而回。眾擁觀水無所入。復乘流而往。唱曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作

散場。其笛聲嗚咽頃于蒼茫間見以笛擲空而沒。眾號慕影象事之。后三日于沙上趺坐如生。道俗爭往迎歸留五日。阇維設利大如菽者莫計。二鶴徘迴空中。火盡始去。奉設利靈骨建塔于青龍。

嚴州鐘山道隆首座。桐廬董氏子。于鐘山寺得度。自遊方所至耆衲皆推重。晚抵黃龍。死心延為座元。心順世遂歸隱鐘山。慕陳尊宿高世之風。掩關不事事。日鬻數籰自適。人無識者。手常穿一襪。凡有禪者至提以示之曰。老僧這襪著三十年了也。有寺僧戲問。如何是無諍三昧。師便掌。

揚州齊謐首座。本郡人也。死心稱為飽參。諸儒屢以名山致之不可。后示化于潭之谷山異跡頗眾。門人嘗繪其像請贊。為書曰。個漢灰頭土面。尋常不欲露現。而今寫出人前。大似虛空著箭。怨怨可惜人間三尺絹。

空室道人智通者。龍圖范珣女也。幼聰慧長歸丞相蘇頌之孫悌。未幾厭世相還家求祝髮。父難之。遂清修。因看法界觀頓有省。連作二偈見意。一曰。浩浩塵中體一如。縱橫互動印毗盧。全波是水波非水。全水成波水自殊。次曰。物我元無異。森羅映象同。明明超主伴。了了徹真空。一體含多法。交參帝網中。重重無盡處。動靜悉圓通。後父母俱亡。兄涓領分寧尉。通偕行聞死心名重往謁之。心見知其所得便問。

【現代漢語翻譯】現代漢語譯本：

散場了。那嗚咽的笛聲漸漸消失在蒼茫之中，只見他把笛子擲向空中，身影也隨之不見。眾人仰慕他，想要畫他的畫像來紀念他。三天後，人們發現他像活著一樣在沙地上盤腿而坐。僧人和俗人都爭相前去迎接他的遺體，迎回后停放了五天。火化（阇維）后，得到的舍利（設利）大如豆子，數量多得無法計算。兩隻鶴在空中盤旋，直到火化完畢才離去。人們將舍利靈骨供奉起來，在青龍寺建造了塔。

嚴州鐘山道隆首座（寺院中職位名）。是桐廬董氏的兒子，在鐘山寺出家。他遊歷各地，所到之處，年長的僧人都很推崇他。晚年到達黃龍寺，死心禪師請他擔任座元（寺院中職位名）。死心禪師圓寂后，他就歸隱鐘山。他仰慕陳尊宿（對有德高僧的尊稱）高尚隱逸的風格，閉門不出，什麼事也不做，每天靠賣幾根竹管來維持生活，沒有人瞭解他。他經常穿一隻襪子，凡是有禪者來訪，他就提起襪子給他們看，說：『老僧這隻襪子穿了三十年了。』有寺里的僧人開玩笑地問：『如何是無諍三昧（佛教禪定的一種境界，指沒有爭論的禪定）？』道隆首座就打了他一巴掌。

揚州齊謐首座，是本地人。死心禪師稱他為『飽參』（指對禪理有深入研究）。許多儒士多次想請他去名山居住，但他都沒有答應。後來在潭州的谷山圓寂，留下了許多奇異的跡象。他的門人曾經畫了他的畫像，請他題贊，他寫道：『這個老漢灰頭土臉，平時不願顯露。如今卻被人畫出來示於人前，就像在虛空中射箭一樣毫無意義。真是可惜了人間這三尺絹啊！』

空室道人智通，是龍圖閣直學士范珣的女兒。她從小就聰明伶俐，長大後嫁給了丞相蘇頌的孫子蘇悌。沒過多久，她就厭倦了世俗生活，回到孃家請求出家。她的父親不同意，她就自己在家清修。因為閱讀《法界觀》（佛教典籍），她頓時有所領悟，連續寫了兩首偈（佛教詩歌）來表達自己的心意。一首是：『浩浩塵中體一如，縱橫互動印毗盧（即毗盧遮那佛，佛教宇宙觀中的根本佛）。全波是水波非水，全水成波水自殊。』另一首是：『物我元無異，森羅映象同。明明超主伴，了了徹真空。一體含多法，交參帝網中。重重無盡處，動靜悉圓通。』後來她的父母都去世了，她的哥哥范涓擔任分寧縣尉，智通和他一起去分寧，聽說死心禪師的名聲很大，就前去拜訪。死心禪師見到她，知道她已經有所領悟，就問她。

【English Translation】 English version:

The gathering dispersed. The sound of the flute faded into the vastness, and then he threw the flute into the air and disappeared. The crowd admired him and wanted to paint his portrait in remembrance. Three days later, they found him sitting cross-legged on the sand as if he were alive. Monks and laypeople alike rushed to welcome his remains, which were kept for five days. After cremation (阇維, Dajja), the relics (設利, Sheli) obtained were as large as beans, in countless numbers. Two cranes circled in the sky and only left after the cremation was complete. The relics and spiritual bones were enshrined, and a pagoda was built at Qinglong Temple.

Daolong, the chief seat (首座, shǒuzuò, a high-ranking position in a monastery) of Zhongshan Temple in Yanzhou, was the son of the Dong family of Tonglu. He was ordained at Zhongshan Temple. Wherever he traveled, he was highly respected by senior monks. In his later years, he arrived at Huanglong Temple, where Zen Master Sixin (死心) invited him to be the head of the monastery (座元, zuòyuán, another high-ranking position). After Zen Master Sixin passed away, he retired to Zhongshan Temple. He admired the noble and reclusive style of Venerable Chen (陳尊宿, Chén zūnsù, an honorific for a virtuous monk), closed his door, did nothing, and supported himself by selling a few bamboo tubes each day. No one understood him. He often wore only one sock. Whenever a Zen practitioner visited, he would hold up the sock and show it to them, saying, 'This old monk has been wearing this sock for thirty years.' A monk in the temple jokingly asked, 'What is the Samadhi of Non-Contention (無諍三昧, Wú zhēng sānmèi, a state of meditative absorption free from conflict)?' The master slapped him.

Qimi, the chief seat of Yangzhou, was a native of the area. Zen Master Sixin called him 'well-versed in Zen' (飽參, bǎo cān, deeply studied in Zen principles). Many scholars repeatedly tried to invite him to live in famous mountains, but he refused. Later, he passed away at Gushan in Tanzhou, leaving behind many extraordinary signs. His disciples once painted his portrait and asked him to write a eulogy, which read: 'This old man is dusty and unkempt, and usually does not want to show himself. But now he is painted and shown to others, it is like shooting an arrow into the void, meaningless. It is a pity to waste three feet of silk in this world!'

Zhitong, the Daoist of the Empty Room (空室道人, Kōngshì dàorén), was the daughter of Fan Xun (范珣), a scholar of Longtu Pavilion. She was intelligent from a young age and married Su Ti (蘇悌), the grandson of Chancellor Su Song (蘇頌). Not long after, she became weary of worldly life and returned to her parents' home to request ordination. Her father refused, so she practiced self-cultivation at home. After reading the Contemplation on the Realm of Dharma (法界觀, Fǎjiè guān, a Buddhist text), she suddenly had an awakening and wrote two verses (偈, jì, Buddhist verses) to express her understanding. One was: 'The essence in the vast dust is all one, intersecting and interpenetrating, reflecting Vairocana (毗盧, Pílú, short for Vairocana Buddha, the central Buddha in some Buddhist cosmological systems). The whole wave is water, yet the wave is not water; the whole water becomes wave, yet the water is distinct.' The other was: 'Things and self are originally not different, all phenomena are like reflections in a mirror. Clearly transcending subject and object, thoroughly penetrating the empty void. One body contains many dharmas, interpenetrating in the net of Indra (帝網, Dì wǎng, a metaphor for the interconnectedness of all things). In the endless layers, movement and stillness are all perfectly interconnected.' Later, both her parents passed away, and her brother Fan Juan (范涓) served as the magistrate of Fenning County. Zhitong went with him to Fenning and, hearing of the great reputation of Zen Master Sixin, went to visit him. Zen Master Sixin saw that she had already attained some understanding and asked her.

常啼菩薩賣卻心肝。教誰學般若。通曰。爾若無心我也休。又問。一雨所滋根苗有異。無陰陽地上生個甚麼。通曰。一花五葉。復問。十二時中向甚麼處安身立命。通曰。和尚惜取眉毛好。心打曰。這婦女亂作次第。通禮拜。心然之。於是道聲籍甚。政和間居金陵。常設浴于保寧。揭榜于門曰。一物也無洗個甚麼纖塵若有起自何來。道取一句子玄。乃可大家入浴。古靈只解揩背。開士何曾明心。欲證離垢地時。須是通身汗出。盡道水能洗垢。焉知水亦是塵。直饒水垢頓除。到此亦須洗卻。后為尼名惟久。掛錫姑蘇之西竺。緇白日夕師問。得其道者頗眾。俄示寂書偈趺坐而終。有明心錄行於世。

草堂清禪師法嗣

福州雪峰東山慧空禪師。本郡陳氏子。十四圓頂。即游諸方遍謁諸老。晚契悟于草堂。紹興癸酉開法雪峰。受請日上堂曰。俊快底點著便行。癡鈍底推輓不動。便行則人人歡喜。不動則個個生嫌。山僧而今轉此癡鈍為俊快去也。彈指一下曰。從前推輓不出而今出。從前有院不住而今住。從前嫌佛不做而今做。從前嫌法不說而今說。出不出住不住即且置。敢問諸人。做底是甚麼佛。空王佛邪。然燈佛邪。釋迦佛邪。彌勒佛邪。說底又是甚麼法。根本法邪。無生法邪。世間法邪。出世間法邪。眾中莫有

【現代漢語翻譯】現代漢語譯本常啼菩薩賣卻心肝（指爲了追求佛法而不惜犧牲一切）。教誰學般若（般若指智慧）？通曰：『你若沒有心，我也就作罷了。』又問：『同一場雨滋潤，根苗卻有差異。沒有陰陽的地方，會生長出什麼？』通曰：『一花五葉。』復問：『十二時辰中，在哪裡安身立命？』通曰：『和尚要珍惜你的眉毛啊！』心打（指心禪師）說：『這婦女胡亂說話。』通禮拜。心然之（指心禪師認可了通）。於是道聲籍甚（指名聲大噪）。政和年間居住在金陵，常在保寧寺設定浴池。在門上張貼告示說：『本來什麼都沒有，洗的是什麼纖塵？如果真有纖塵，又從哪裡來？說出一句玄妙的話，大家就可以一起入浴。古靈禪師只會擦背，開士（指有智慧的人）何曾明白心性？想要證得離垢地（指清凈的境界）時，必須全身汗出。』『都說水能洗去污垢，哪裡知道水本身也是塵埃。即使水垢完全去除，到了這個地步，也必須洗去。』後來出家為尼，法名惟久，在姑蘇的西竺寺掛單。僧人和俗人日夜向她請教，得到她教誨的人很多。不久后示寂，寫下偈語，跏趺坐而終。有《明心錄》流傳於世。

草堂清禪師的法嗣

福州雪峰東山慧空禪師，是本郡陳氏之子。十四歲剃度出家，隨即遊歷各地，遍訪諸位老禪師。晚年于草堂禪師處契悟。紹興癸酉年，在雪峰寺開法。受邀上堂說法時說：『聰明的，一點就明白；愚鈍的，推拉不動。明白的，人人都喜歡；不明白的，個個都嫌棄。我今天要把這愚鈍轉為聰明。』彈指一下說：『從前推拉不出的，現在出來了；從前沒有寺院住的，現在住了；從前嫌棄佛不做的，現在做了；從前嫌棄法不說的，現在說了。出不出，住不住，暫且放下。敢問各位，做的是什麼佛？是空王佛嗎？是燃燈佛嗎？是釋迦佛嗎？是彌勒佛嗎？說的又是什麼法？是根本法嗎？是無生法嗎？是世間法嗎？是出世間法嗎？』大眾中莫有人...

【English Translation】 English version Chang Ti Bodhisattva (Sadāprarudita) sold his heart and liver (referring to sacrificing everything for the pursuit of Dharma). Who will he teach Prajna (wisdom) to? Tong said, 'If you have no mind, I will stop here.' Someone asked, 'The same rain nourishes, but the roots and seedlings are different. What grows in a place without yin and yang?' Tong said, 'One flower, five leaves.' Again, someone asked, 'Where do you settle your body and mind in the twelve periods of the day?' Tong said, 'Monk, cherish your eyebrows!' Xin Da (referring to Zen Master Xin) said, 'This woman is talking nonsense.' Tong bowed. Xin then approved of her. Thereupon, her reputation greatly increased. During the Zhenghe period, she lived in Jinling and often set up a bathhouse in Baoning Temple. She posted a notice at the door saying, 'Originally, there is nothing. What fine dust are you washing away? If there is really fine dust, where does it come from? Say a profound sentence, and everyone can enter the bath together. Zen Master Gu Ling only knows how to scrub backs, but what enlightened person has ever understood the mind? When you want to attain the stage of being free from defilement (referring to the state of purity), you must sweat all over.' 'Everyone says that water can wash away dirt, but who knows that water itself is also dust. Even if the water stains are completely removed, at this point, you must also wash it away.' Later, she became a nun named Wei Jiu and stayed at Xizhu Temple in Gusu. Monks and laypeople asked her for guidance day and night, and many people received her teachings. Soon after, she passed away, wrote a verse, and sat in the lotus position until the end. There is a 'Record of Clarifying the Mind' circulating in the world.

Successor of Zen Master Caotang Qing

Zen Master Huikong of Dongshan Xuefeng Temple in Fuzhou was the son of the Chen family in this prefecture. He was tonsured at the age of fourteen and then traveled to various places, visiting all the old Zen masters. In his later years, he had an awakening at Zen Master Caotang's place. In the Guiyou year of Shaoxing, he opened the Dharma at Xuefeng Temple. When he was invited to ascend the hall and give a Dharma talk, he said, 'The clever ones understand immediately; the dull ones cannot be moved by pushing or pulling. If they understand, everyone is happy; if they don't understand, everyone dislikes them. Today, I will transform this dullness into cleverness.' He snapped his fingers and said, 'What could not be pushed or pulled out before is now out; what did not have a temple to live in before now has a temple to live in; what was disliked before is now done; what was disliked before is now said. Whether it comes out or not, whether it stays or not, let's put it aside for now. May I ask everyone, what Buddha are you doing? Is it the Empty King Buddha? Is it the Burning Lamp Buddha? Is it Shakyamuni Buddha? Is it Maitreya Buddha? What Dharma are you speaking? Is it the fundamental Dharma? Is it the uncreated Dharma? Is it the worldly Dharma? Is it the transcendental Dharma?' Among the assembly, is there anyone...

道得底么。若道得山僧出世事畢。如或未然逢人不得錯舉。喝一喝下座。上堂。舉雲門示眾云。只這個帶累殺人。師曰。雲門尋常氣宇如王。作恁么說話大似貧恨一身多。山僧即不然。只這個快活殺人。何故大雨方歸屋裡坐。業風吹又繞山行。然雖如是。也是乞兒見小利。且不傷物義一句作么生道。上堂。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。俊哉俊哉快活快活。一似十七八歲狀元相似。誰管爾天誰管爾地。心王不妄動。六國一時通。罷拈三尺劍。休弄一張弓。自在自在快活快活。恰似七八十老人作宰相相似。風以時雨以時。五穀植萬民安。豎起拄杖曰。大眾這兩謁並山僧拄杖子。共作得一褐衲僧到雪峰門下。但知隨例餐䭔子也得三文買草鞋。喝一喝卓拄杖下座。僧問。和尚未見草堂時如何。師曰。江南有。曰見后如何。師曰。江北無。

慶元府育王野堂普崇禪師。本郡人也。示眾舉。巴陵和尚道。不是風動。不是幡動。不是風幡。又向甚麼處著。有人為祖師出氣出來與巴陵相見。雪竇和尚道風動幡動既是風幡。又向甚麼處著。有人為巴陵出氣出來與雪竇相見。師曰。非風非幡無處著。是幡是風無著處。遼天俊鶻悉迷蹤。踞地金毛還失措。呵呵呵悟不悟。令人轉憶謝三郎。一絲

【現代漢語翻譯】現代漢語譯本道得底么（說得對嗎）？若道得，山僧（老僧自稱）出世事畢。如或不然，逢人不得錯舉。喝一喝下座。上堂。舉雲門（雲門文偃禪師）示眾云：『只這個帶累殺人。』師曰：雲門尋常氣宇如王，作恁么（怎麼）說話，大似貧恨一身多。山僧即不然，只這個快活殺人。何故？大雨方歸屋裡坐，業風吹又繞山行。然雖如是，也是乞兒見小利。且不傷物義一句作么生（怎麼）道？上堂。一拳拳倒黃鶴樓，一趯（踢）趯翻鸚鵡洲。有意氣時添意氣，不風流處也風流。俊哉俊哉，快活快活。一似十七八歲狀元相似，誰管爾（你）天誰管爾地？心王不妄動，六國一時通。罷拈（放下）三尺劍，休弄一張弓。自在自在，快活快活。恰似七八十老人作宰相相似，風以時雨以時，五穀植萬民安。豎起拄杖曰：大眾，這兩謁（兩句話）並山僧拄杖子，共作得一褐衲僧到雪峰（雪峰義存禪師）門下，但知隨例餐䭔（飯食）子，也得三文買草鞋。喝一喝，卓拄杖下座。僧問：和尚未見草堂時如何？師曰：江南有。曰：見后如何？師曰：江北無。

慶元府育王野堂普崇禪師，本郡人也。示眾舉：巴陵（巴陵鑒禪師）和尚道：『不是風動，不是幡動，不是風幡。』又向甚麼處著（安立）？有人為祖師出氣出來與巴陵相見。雪竇（雪竇重顯禪師）和尚道：『風動幡動既是風幡，又向甚麼處著？』有人為巴陵出氣出來與雪竇相見。師曰：非風非幡無處著，是幡是風無著處。遼天俊鶻（獵鷹）悉迷蹤，踞地金毛（獅子）還失措。呵呵呵，悟不悟？令人轉憶謝三郎（謝安）。一絲。

【English Translation】 English version Can you speak it? If you can speak it, this old monk's (referring to himself) task in the world is complete. If not, do not mistakenly point it out to anyone you meet. He shouts and descends from the seat. Ascending the hall, he cites Yunmen (Zen Master Yunmen Wenyan) addressing the assembly, saying: 'Only this brings about the killing of people.' The master says: Yunmen's usual demeanor is like a king, but speaking like this is much like hating oneself for being poor. This old monk is not like that; only this brings about the joyful killing of people. Why? After the heavy rain, one returns to sit inside the house, but the karma wind blows and circles around the mountain again. Even so, it is like a beggar seeing a small profit. How would you speak a phrase that does not harm the meaning of things? Ascending the hall, he says: With one fist, he knocks down the Yellow Crane Tower; with one kick, he overturns Parrot Isle. When there is ambition, add ambition; even in places without elegance, there is elegance. Splendid, splendid, joyful, joyful. It is like a seventeen- or eighteen-year-old top scholar, who cares who is in charge of the heavens or the earth? When the mind-king does not move recklessly, the six kingdoms are connected at once. Put down the three-foot sword, stop playing with the bow. Free, free, joyful, joyful. It is just like a seventy- or eighty-year-old man acting as prime minister; the wind is timely, the rain is timely, the five grains are planted, and the people are at peace. Raising his staff, he says: Everyone, these two verses and this old monk's staff together make a brown-robed monk arrive at the gate of Xuefeng (Zen Master Xuefeng Yicun), only knowing to follow the example of eating rice, and also getting three coins to buy straw sandals. He shouts and strikes the staff, descending from the seat. A monk asks: What was it like when the master had not yet seen Caotang (a hermitage)? The master says: South of the river, there is. The monk says: What is it like after seeing it? The master says: North of the river, there is not.

Zen Master Puchong of Yetang at Yuwang Monastery in Qingyuan Prefecture was a native of this prefecture. Addressing the assembly, he cites: Abbot Baling (Zen Master Baling Jian) said: 'It is not the wind moving, it is not the banner moving, it is not the wind banner.' Then where do you place it? Someone comes out to vent the ancestral teacher's anger and meet with Baling. Zen Master Xuedou (Zen Master Xuedou Chongxian) said: 'The wind moving, the banner moving, is already the wind banner, then where do you place it?' Someone comes out to vent Baling's anger and meet with Xuedou. The master says: If it is not the wind or the banner, there is nowhere to place it; if it is the banner and the wind, there is no place to attach to. The swift falcon in the Liao sky completely loses its tracks, and the golden-haired lion on the ground is still at a loss. Ha ha ha, enlightened or not? It makes one recall Xie Sanlang (Xie An). A thread.

獨釣寒江雨。

臺州萬年雪巢法一禪師。太師襄陽郡王李公遵勉之玄孫也。世居開封祥符縣。母夢一老僧至而產。年十七試上庠從祖仕淮南。欲官之不就。將棄家。事長蘆慈覺賾禪師。祖弗許。母曰。此必宿世沙門。愿勿奪其志。未幾慈覺沒。大觀改元。禮靈巖通照愿禪師祝髮登具。依愿十年迷悶不能入。謁圓悟于蔣山。悟曰。此法器也。悟奉詔徙京師天寧。師侍行。靖康末謁草堂于疏山。一語之及大法頓明。紹興七年泉守寶文劉公彥修請居延福。后四遷巨剎。上堂拈拄杖曰。拄杖子有時作出水蛟龍。萬里雲煙不斷。有時作踞地師子。百年妖怪潛蹤。有時心法兩忘照體獨立。有時照用同時主賓互用。以拄杖畫曰。延福門下總用不著。且道延福尋常用個甚麼。卓拄杖喝一喝下座。上堂。仰面不見天。低頭不見地。古劍髑髏前。大海波濤沸。退長蘆歸天臺萬年觀音院。忽示微疾。書偈曰。今年七十五。歸作庵中主。珍重觀世音。泥蛇吞石虎。入龕趺坐而逝。

隆興府黃龍山堂道震禪師。金陵趙氏子。少依覺印英禪師為童子。英移居泗之普照。適淑妃擇度童行。師得圓具久之辭。謁丹霞淳禪師。一日與論洞上宗旨。師呈偈曰。白雲深覆古寒巖。異草靈花彩鳳銜。夜半天明日當午。騎牛背面著靴衫。淳器之。師自

【現代漢語翻譯】現代漢語譯本：獨釣寒江雨。

臺州萬年雪巢法一禪師（臺州萬年雪巢寺的法一禪師），是太師襄陽郡王李公遵勉的玄孫。世代居住在開封祥符縣。他的母親夢見一位老僧來到家中，然後就生下了他。十七歲時，他參加了太學考試，跟隨做官于淮南的族祖。族祖想讓他做官，但他不肯。於是打算離家出走，去侍奉長蘆慈覺賾禪師（長蘆寺的慈覺賾禪師）。族祖不同意。他的母親說：『這孩子一定是前世的僧人，希望不要改變他的志向。』不久，慈覺禪師去世。大觀年間改元后，他到靈巖通照愿禪師（靈巖寺的通照愿禪師）處剃度出家，受了具足戒。依止愿禪師十年，卻始終迷悶不能開悟。於是去蔣山拜見圓悟禪師（蔣山寺的圓悟禪師）。圓悟禪師說：『這是個法器。』圓悟禪師奉詔遷往京師天寧寺，法一禪師侍奉跟隨。靖康末年，他在疏山拜見草堂禪師（疏山寺的草堂禪師），一句話就讓他頓悟了佛法。紹興七年，泉州太守寶文劉公彥修請他住持延福寺。後來又四次遷往大寺。上堂時，他拿起拄杖說：『拄杖子有時變成出水的蛟龍，萬里雲煙也無法阻斷；有時變成踞地的獅子，百年的妖怪也潛藏軌跡；有時心法兩忘，照體獨立；有時照用同時，主賓互用。』他用拄杖畫了個圈說：『延福寺門下總用不著這些。那麼延福寺平常用的是什麼呢？』說完，他放下拄杖，喝了一聲，就走下了法座。上堂時，他說：『仰面不見天，低頭不見地，古劍在髑髏前，大海波濤沸騰。』後來他離開長蘆寺，回到天臺萬年觀音院。忽然示現輕微的疾病，寫下偈語說：『今年七十五，歸作庵中主，珍重觀世音，泥蛇吞石虎。』然後入龕跏趺而坐，圓寂了。

隆興府黃龍山堂道震禪師（隆興府黃龍山堂的道震禪師），是金陵趙氏的兒子。年少時依止覺印英禪師（覺印英禪師）做童子。覺印英禪師移居到泗州的普照寺，正好淑妃挑選剃度童行，道震禪師得以圓滿受具足戒，很久之後才離開。他去拜見丹霞淳禪師（丹霞淳禪師）。一天，他和丹霞淳禪師討論洞山宗的宗旨，道震禪師呈上偈語說：『白雲深覆古寒巖，異草靈花彩鳳銜，夜半天明日當午，騎牛背面著靴衫。』丹霞淳禪師非常器重他。道震禪師自己...

【English Translation】 English version: Alone I fish in the cold river rain.

Chan Master Fayi of Xuěcháo (Snow Nest) at Wànnián (Ten Thousand Years) Monastery in Taizhou, was the great-grandson of Grand Preceptor Li Gong Zunmian, the Prince of Xiangyang. His family had lived in Xiangfu County, Kaifeng for generations. His mother dreamed of an old monk coming to her before he was born. At the age of seventeen, he took the imperial examination, accompanying his ancestor who was an official in Huainan. His ancestor wanted him to become an official, but he refused. He intended to leave home to serve Chan Master Cijue Ze (Compassionate Enlightenment Ze) of Changlu Monastery. His ancestor did not allow it. His mother said, 'This child must have been a śrāmaṇa (monk) in a previous life. Please do not thwart his will.' Not long after, Chan Master Cijue passed away. In the first year of the Daguan era, he was tonsured and received the full precepts under Chan Master Tongzhao Yuan (Universal Illumination Yuan) of Lingyan Monastery. He relied on Yuan for ten years, but remained confused and unable to enter enlightenment. He then visited Yuanwu at Jiangshan Monastery. Yuanwu said, 'This is a vessel of Dharma.' Yuanwu was ordered to move to Tianning Monastery in the capital, and the Master attended him. At the end of the Jingkang era, he visited Caotang at Shushan Monastery. One word led to a sudden and complete understanding of the Great Dharma. In the seventh year of the Shaoxing era, Liu Gong Yanxiu, the prefect of Quanzhou, invited him to reside at Yanfu Monastery. Later, he moved four times to large monasteries. In the Dharma hall, he raised his staff and said, 'Sometimes this staff becomes a dragon emerging from the water, and ten thousand miles of clouds and mist cannot stop it. Sometimes it becomes a lion crouching on the ground, and the monsters of a hundred years hide their tracks. Sometimes the mind and Dharma are both forgotten, and the illuminating essence stands alone. Sometimes illumination and function occur simultaneously, and host and guest interact. ' He drew a circle with his staff and said, 'All of these are useless under the gate of Yanfu. So what does Yanfu usually use?' He struck the staff, shouted, and descended from the seat. In the Dharma hall, he said, 'Looking up, one does not see the sky; looking down, one does not see the earth. Before the ancient sword is a skull; the waves of the great ocean boil.' He later left Changlu Monastery and returned to Wànnián Guānyīn (Avalokiteśvara) Monastery on Mount Tiantai. Suddenly, he showed a slight illness and wrote a verse saying, 'This year I am seventy-five, returning to be the master of the hermitage. Cherish Avalokiteśvara, a mud snake swallows a stone tiger.' He entered the niche, sat in the lotus position, and passed away.

Chan Master Tang Daozhen of Huanglong Mountain in Longxing Prefecture, was a son of the Zhao family of Jinling. As a child, he relied on Chan Master Jueyin Ying as a novice. When Ying moved to Puzhao Monastery in Sizhou, the Consort Shu was selecting novices for ordination. The Master was able to receive the full precepts and left after a long time. He visited Chan Master Danxia Chun. One day, he discussed the teachings of the Caodong school with Chan Master Danxia Chun. The Master presented a verse saying, 'White clouds deeply cover the ancient cold cliff, rare grasses and spiritual flowers are held in the beak of a colorful phoenix. At midnight, the sky is bright; at noon, it is midday. Riding the ox, one wears boots on the back.' Chan Master Chun valued him greatly. The Master himself...

以為礙。棄依草堂一見契合。日取藏經讀之。一夕聞晚參鼓。步出經堂。舉頭見月。遂大悟。亟趨方丈。堂望見即為印可。初住曹山。次遷廣壽黃龍。上堂曰。舉個古人因緣問阇梨。阇梨不得作古會。若作古會失卻當面眼。舉個即今因緣問阇梨。阇梨不得作今會。若作今會障卻阇梨本來眼。假饒不失不障非古非今。猶是藥病相治止啼之說。只如透脫一句阇梨還道得也無。若道不得。直待羅漢峰深談實相即向汝道。上堂。少林冷坐門人各說異端大似眾盲摸象。神光禮三拜依位而立。達磨云。汝得吾髓。這黑麵婆羅門。腳跟也未點地在。上堂。石人問枯樁。何時汝發華。枯樁怒石人。何得口吧吧。石人呵呵笑。枯樁吐異葩。紅霞輝玉象。白玉碾金沙。借問通玄士。何人不到家。

青原信禪師法嗣

成都府正法希明禪師。漢州人也。解制上堂。林葉紛紛落。乾坤報早秋。分明西祖意。何用更馳求。若恁么會得。始信佛祖之道本自平夷。大解脫門元無關鑰。彌綸宇宙逼塞虛空。量不可窮智不能測。若也未明此旨不達其源。任是百劫熏功千生煉行。徒自疲苦了無交涉。若深明此旨洞達其源。乃知動靜施為經行坐臥。頭頭合道唸唸朝宗。祖不云乎。迷生寂亂悟無好惡。得失是非一時放卻。如是則誰迷誰悟誰是誰非。自

【現代漢語翻譯】現代漢語譯本以為是障礙。拋棄（之前的想法）依附草堂，一見如故，非常契合。每天都取閱佛經來讀。一天晚上聽到晚參的鼓聲，走出經堂，抬頭看見月亮，於是大徹大悟。急忙跑到方丈室，草堂禪師望見他，就為他印可（證明他的證悟）。最初住在曹山，後來遷到廣壽黃龍。上堂說法時說：『舉一個古人的因緣來問各位禪者，各位禪者不能用古人的理解來回答。如果用古人的理解來回答，就失去了當下的眼光。舉一個當下的因緣來問各位禪者，各位禪者不能用當下的理解來回答。如果用當下的理解來回答，就遮蔽了各位禪者本來的眼光。即使不失去也不遮蔽，既不是古代也不是現在，也只是用藥物來治療疾病，用哄騙來止住小孩的哭聲。就像透脫（超越）一句，各位禪者還能說得出來嗎？如果說不出來，就等到羅漢峰深入談論實相的時候再告訴你們。』上堂說法：『少林寺冷坐的門人各自說著不同的見解，很像一群瞎子摸象。神光（慧可，二祖）行禮三拜后依位站立。達磨（菩提達摩，初祖）說：『你得到了我的精髓。』這黑麵婆羅門，腳跟還沒有站穩呢。』上堂說法：『石人問枯樹樁，你什麼時候開花？枯樹樁怒斥石人，為什麼總是嘮嘮叨叨？石人呵呵大笑，枯樹樁吐出奇異的花朵。紅霞輝映著玉象（指佛），白玉碾碎成金沙。請問通玄之士，有誰沒有回到家？』

青原信禪師的法嗣

成都府正法希明禪師，是漢州人。解制上堂說法：『樹林的葉子紛紛落下，乾坤預示著早秋的到來。分明是西祖（達摩）的意旨，何必再向外馳求？如果這樣理解了，才相信佛祖的道本來就是平坦的。大解脫門本來就沒有門閂。瀰漫宇宙，充滿虛空，無法衡量，智慧無法測度。如果還不明白這個宗旨，不通達它的根源，任憑百劫的熏修，千生的煉行，也只是徒勞辛苦，毫無關係。如果深刻地明白這個宗旨，洞達它的根源，才知道一舉一動，一言一行，經行坐臥，處處都符合道，唸唸都朝著根本。』祖師不是說過嗎？『迷惑時產生寂靜和混亂，覺悟時沒有好惡。得失是非一時放下。』這樣，誰是迷惑，誰是覺悟，誰是誰非？自在解脫。

【English Translation】 English version Thinking it was an obstacle. Abandoning (previous thoughts) and relying on the thatched cottage, they were in harmony at first sight. Every day, he would take and read the Buddhist scriptures. One evening, he heard the evening chanting drum, walked out of the scripture hall, and looked up at the moon, and then he had a great enlightenment. He hurried to the abbot's room, and the abbot of the thatched cottage saw him and endorsed (certified his enlightenment). Initially residing in Caoshan (Mount Cao), he later moved to Guangshou Huanglong (Yellow Dragon). When ascending the hall to preach, he said: 'Let's raise an ancient cause and condition to ask you, monastics. You must not answer with ancient understanding. If you answer with ancient understanding, you will lose the present moment's perspective. Let's raise a present cause and condition to ask you, monastics. You must not answer with present understanding. If you answer with present understanding, you will obscure your original perspective. Even if you neither lose nor obscure, neither ancient nor present, it is still just using medicine to treat illness, using deception to stop a child's crying. Just like transcending a phrase, can you still say it? If you cannot say it, then wait until Luohan Peak (Arhat Peak) deeply discusses the true nature before I tell you.' Ascending the hall to preach: 'The disciples sitting coldly in Shaolin Temple each speak different views, much like a group of blind men touching an elephant. Shenguang (Huike, the Second Patriarch) bowed three times and stood in his place. Damo (Bodhidharma, the First Patriarch) said: 'You have obtained my essence.' This black-faced Brahmin, his heels have not yet touched the ground.' Ascending the hall to preach: 'A stone man asks a withered stump, when will you blossom? The withered stump scolds the stone man, why are you always chattering? The stone man laughs heartily, and the withered stump sprouts strange flowers. Red clouds shine on the jade elephant (referring to the Buddha), and white jade is ground into golden sand. May I ask the enlightened ones, who has not returned home?'

Successor of Zen Master Qingyuan Xin

Zen Master Zhengfa Ximing of Chengdu Prefecture, was a native of Hanzhou. At the end of the retreat, ascending the hall to preach: 'The leaves of the forest fall one after another, the universe heralds the arrival of early autumn. It is clearly the intention of the Western Patriarch (Damo), why seek externally? If you understand it this way, then you will believe that the Buddha's path is originally flat and easy. The great liberation gate originally has no latch. It permeates the universe, filling the void, immeasurable, and wisdom cannot fathom it. If you do not understand this purpose, and do not penetrate its source, no matter how many eons of cultivation, and thousands of lifetimes of practice, it is just futile effort and has nothing to do with it. If you deeply understand this purpose, and penetrate its source, then you will know that every movement, every word, walking, standing, sitting, and lying down, everywhere is in accordance with the Way, and every thought is directed towards the root.' Did the Patriarch not say? 'Confusion arises from stillness and chaos, enlightenment has no likes or dislikes. Gain and loss, right and wrong, are all let go at once.' In this way, who is confused, who is enlightened, who is right and wrong? Free and liberated.

是諸人獨生異見。觀大觀小執有執無。己靈獨耀不肯承當。心月孤圓自生違背。何異家中舍父衣內忘珠。致使菩提路上荊棘成林。解脫空中迷云蔽日。山僧今日幸值眾僧自恣化主還山。諸上善人得得光訪。不可緘默隨分葛藤。曲為今時少開方便。也須是諸人著眼各自諦觀。若更擬議尋思白雲萬里。遂拈拄杖曰。於斯明得靈山一會儼在目前。其或未然更待來晨分付。

潭州梁山歡禪師。僧問。大眾云臻請師開示。師曰。天靜不知云去處。地寒留得雪多時。曰學人未曉玄言。乞師再垂方便。師曰。一重山後一重人。

祖庵主見青原之後縛屋衡岳間。三十餘年人無知者。偶遣興作偈曰。小鍋煮菜上蒸飯。菜熟飯香人正饑。一補饑倉了無事。明朝依樣畫貓兒。由是衲子披榛扣之。無盡張公力挽其開法。不從。竟終於此山。

夾山純禪師法嗣

澧州欽山乾明普初禪師。上堂良久曰。舉揚宗旨上祝皇基。伏願祥雲與景星俱現。醴泉與甘露雙呈。君乃堯舜之君。俗乃成康之俗。使林下野夫不覺成太平曲。且作么生是太平曲。無為而為神而化之。灑德雨以霶霈。鼓仁風而雍熙。民如野鹿。上如標枝。十八子知不知。哩哩啰啰啰哩。拍一拍下座。

黃州柏子山嵩禪師法嗣

黃州東禪惟資禪師。上堂

【現代漢語翻譯】現代漢語譯本：這些人們獨自產生不同的見解，觀察大的就執著于大，觀察小的就執著于小，執著于有，執著于無。自己的靈性獨自閃耀，不肯承擔（本有的佛性）。心如孤月般圓滿，卻自己產生違背（之心）。這和在家中忘記了父親，衣服裡面忘記了寶珠有什麼區別呢？導致菩提的道路上荊棘成林，解脫的空中迷云遮蔽了太陽。我今天有幸遇到眾僧自恣，化主返回山中，各位上善之人紛紛前來拜訪。不可保持沉默，隨緣說些話。爲了現在這個時候，稍微開啟一些方便之門。也需要各位著眼仔細觀察。如果再要擬議尋思，那就白雲萬里，無邊無際了。於是拿起拄杖說，如果在這裡明白了，靈山法會就儼然在眼前。如果還不明白，就等到明天再來分付。

潭州梁山歡禪師。有僧人問：『大眾雲集，請師父開示。』禪師說：『天靜了，不知道云飄到哪裡去了，地寒冷，留下了許多時候的雪。』僧人說：『學人還不明白這玄妙的語言，請師父再次施以方便。』禪師說：『一重山後又有一重人。』

祖庵主在見過青原之後，在衡岳山間結廬而居。三十多年沒有人知道他。偶然興起作偈說：『小鍋煮菜，上面蒸飯，菜熟飯香，人正飢餓。一頓飯填飽了肚子，了無牽掛，明天照樣畫貓。』因此有僧人撥開草木來拜訪他。無盡張公極力勸他開法，他不答應，最終在此山中去世。

夾山純禪師的法嗣

澧州欽山乾明普初禪師。上堂很久后說：『舉揚宗旨，上祝皇基，希望祥雲與景星一同出現，醴泉與甘露一同呈現。君王是堯舜一樣的君王，百姓是成康一樣的百姓。使得山林中的百姓不知不覺地唱起太平之歌。那麼，什麼是太平之歌呢？無為而為，神奇地化育萬物。灑下恩德的雨水，廣佈仁義的和風。百姓如同野鹿一樣自由自在，君王如同樹上的高枝一樣庇護他們。十八子，你們知道嗎？哩哩啰啰啰哩。』拍了一下，走下座位。

黃州柏子山嵩禪師的法嗣

黃州東禪惟資禪師。上堂

【English Translation】 English version: These people independently generate different views, clinging to largeness when observing the large, clinging to smallness when observing the small, clinging to existence, clinging to non-existence. Their own spirit shines alone, unwilling to accept (the inherent Buddha-nature). The mind is like a solitary moon, round and full, yet they themselves generate opposition (to it). How is this different from forgetting one's father at home, or forgetting a pearl inside one's clothes? This causes thorns to grow into forests on the path to Bodhi, and obscuring clouds to cover the sun in the sky of liberation. I am fortunate today to encounter the Saṃgha's Pravāraṇa (self-criticism ceremony), and the Dharma-host returning to the mountain, with all you virtuous people coming to visit. I cannot remain silent, and will speak according to my capacity. For this present time, I will slightly open some expedient means. It is also necessary for you all to carefully observe with your own eyes. If you continue to deliberate and ponder, then it will be like ten thousand miles of white clouds, boundless and limitless. Thereupon, he picked up his staff and said, 'If you understand this here, the assembly at Vulture Peak (Gṛdhrakūṭa) is vividly present before your eyes.' If you do not yet understand, then wait until tomorrow to be instructed further.'

Chan Master Huan of Liangshan in Tanzhou. A monk asked, 'The assembly has gathered, please Master, give us instruction.' The Master said, 'The sky is clear, I do not know where the clouds have gone; the ground is cold, leaving behind much snow.' The monk said, 'This student does not understand the profound words, please Master, bestow further expedient means.' The Master said, 'Beyond one mountain, there is another person.'

After seeing Qingyuan, Abbot Zu'an built a hut among Mount Heng. For over thirty years, no one knew of him. Occasionally, he would compose a verse out of inspiration, saying: 'A small pot cooks vegetables, rice steams above; the vegetables are cooked, the rice is fragrant, and the person is hungry. Filling the hungry belly, there is nothing more to do; tomorrow, I will draw a cat in the same way.' Because of this, monks would push through the undergrowth to visit him. Zhang Gong of Wujin tried hard to persuade him to open a Dharma center, but he did not agree, and eventually died on this mountain.

Dharma Heir of Chan Master Chun of Jiashan

Chan Master Pǔchū of Qianming, Qinshan in Lizhou. Ascending the Dharma hall, he paused for a long time and said, 'Extolling the principles, I wish the imperial foundation well, hoping that auspicious clouds and auspicious stars will appear together, and that sweet springs and sweet dew will both manifest. The ruler is a ruler like Yao and Shun, and the people are people like Cheng and Kang. This makes the wild men in the forests unconsciously sing songs of peace. So, what is the song of peace? It is acting without acting, and transforming things miraculously. It sprinkles the rain of grace widely, and blows the breeze of benevolence harmoniously. The people are like wild deer, and the ruler is like a high branch on a tree. Eighteen sons, do you know? Lī lī rā rā rā lī.' He clapped once and descended the seat.

Dharma Heir of Chan Master Sōng of Baizishan in Huangzhou

Chan Master Wéizī of Dongchan in Huangzhou. Ascending the Dharma hall

曰。信手拈來無非佛事。何故頭頭顯理物物皆宗。唸唸釋迦出世。步步彌勒下生。若信得及把得住。便請坐斷報化佛頭。高步毗盧頂上。拈拄杖云。且道拄杖子有何長處。良久畫一畫云。能殺能活能縱能奪。更有一般堪嘆處。不風流處也風流。卓一下。

褒親瑞禪師法嗣

安州應城壽寧道完禪師。僧問。雲從龍風從虎。未審和尚從個甚麼。師曰。一字空中畫。曰得甚麼奇特。師曰。千手大悲提不起。問十方國土中唯有一乘法。如何是一乘法。師曰。斗量不盡。曰恁么則動容揚古路不墮悄然機。師曰。作么生是悄然機。僧舉頭看。師舉起拂子。僧喝一喝。師曰。大好悄然。上堂。古人見此月。今人見此月。此月鎮長存。古今人不別。若人心似月。碧潭光皎潔。決定是心源。此說更無說。咄。上堂。諸禪德。三冬告盡臘月將臨三十夜。作么生只準。良久曰。衣穿瘦骨露屋破看星眠。

智海清禪師法嗣

泉州乾峰圓慧禪師上堂。達磨正宗衲僧巴鼻。堪嗟迷者成群開眼瞌睡。頭上是天腳下是地。耳朵聞聲鼻孔出氣。敢問。云堂之徒時中甚處安置。還見么。可憐雙林傅大士。卻言只這語聲是。咄。

蘄州四祖仲宣禪師上堂。諸佛出世為一大事因緣。祖師西來直指人心。是佛凡聖本來不二。迷悟豈

【現代漢語翻譯】現代漢語譯本：說：『信手拈來，無非都是佛事。』為何處處都顯現真理，萬物都可作為宗本？唸唸之間都是釋迦牟尼（Śākyamuni，佛教創始人）出世，步步之間都是彌勒（Maitreya，未來佛）下生。如果信得過，把握得住，就請坐斷報身佛（saṃbhogakāya-buddha，佛的報應身）和化身佛（nirmāṇakāya-buddha，佛的化身）的頭，高高地走在毗盧遮那佛（Vairocana，法身佛）的頂上。』拿起拄杖說：『且說這拄杖有什麼長處？』良久，畫了一下說：『能殺能活，能縱能奪，更有一般堪嘆之處，不風流處也風流。』卓了一下。

褒親瑞禪師的法嗣

安州應城壽寧道完禪師。有僧人問：『云隨龍，風隨虎，未審和尚您跟隨什麼？』禪師說：『一字空中畫。』僧人說：『得到什麼奇特之處？』禪師說：『千手大悲也提不起。』問：『十方國土中唯有一乘法（ekayāna，唯一能使眾生解脫成佛的教法），如何是一乘法？』禪師說：『斗量不盡。』僧人說：『如此說來，那麼動容揚古路，不墮悄然機。』禪師說：『怎麼是悄然機？』僧人抬頭看。禪師舉起拂子。僧人喝了一聲。禪師說：『大好悄然。』上堂：『古人見此月，今人見此月，此月鎮長存，古今人不別。若人心似月，碧潭光皎潔，決定是心源，此說更無說。』咄。

智海清禪師的法嗣

泉州乾峰圓慧禪師上堂：『達磨（Bodhidharma，禪宗始祖）正宗，衲僧（修行僧人）巴鼻（關鍵）。可嘆迷者成群，開眼瞌睡。頭上是天，腳下是地，耳朵聞聲，鼻孔出氣。敢問，云堂（僧堂）之徒時中甚處安置？還見么？可憐雙林傅大士（傅翕，南北朝時期的居士），卻說只這語聲是。』咄。

蘄州四祖仲宣禪師上堂：『諸佛出世為一大事因緣，祖師西來直指人心，是佛凡聖本來不二，迷悟豈

【English Translation】 English version: Said: 'Picking up at will is nothing but Buddhist affairs.' Why does every point reveal the truth, and everything can be the basis? Every thought is Śākyamuni (the founder of Buddhism) appearing in the world, and every step is Maitreya (the future Buddha) descending. If you can believe it and hold onto it, then please sit and cut off the heads of the saṃbhogakāya-buddha (the reward body of the Buddha) and the nirmāṇakāya-buddha (the transformation body of the Buddha), and walk high on the top of Vairocana (the Dharma body of the Buddha).』 Picking up the staff, he said: 'Let's talk about what advantages this staff has?' After a long time, he drew a line and said: 'It can kill and give life, it can release and seize, and there is another admirable thing, it is also romantic where it is not romantic.' He struck it once.

The Dharma successor of Zen Master Baoqin Rui

Zen Master Daowan of Shouning in Yingcheng, Anzhou. A monk asked: 'Clouds follow dragons, wind follows tigers, I don't know what the abbot follows?' The master said: 'Draw a character in the empty sky.' The monk said: 'What unique thing do you get?' The master said: 'The thousand-handed great compassion cannot lift it.' Asked: 'In the ten directions of the country, there is only one ekayāna (the only teaching that can liberate sentient beings and become Buddhas), what is the ekayāna?' The master said: 'It cannot be measured by a bushel.' The monk said: 'If so, then moving and praising the ancient road does not fall into the silent machine.' The master said: 'What is the silent machine?' The monk looked up. The master raised the whisk. The monk shouted. The master said: 'Great silence.' Ascending the hall: 'The ancients saw this moon, and the people of today see this moon. This moon is always there, and the ancients and the people of today are no different. If people's hearts are like the moon, the clear pool is bright and clean, it is definitely the source of the heart, there is no more to say about this.' Tut!

The Dharma successor of Zen Master Zhihai Qing

Zen Master Yuanhui of Qianfeng in Quanzhou ascended the hall: 'Bodhidharma's (the founder of Zen Buddhism) orthodox tradition, the key to the mendicant monks. It is a pity that the confused are in groups, and they are dozing off with their eyes open. Above the head is the sky, below the feet is the earth, the ears hear sounds, and the nostrils breathe. May I ask, where are the disciples of the cloud hall placed in the middle of the time? Have you seen it? It is a pity that the great scholar Fu Dashi (Fu Xi, a lay Buddhist in the Northern and Southern Dynasties) of Shuanglin said that only this voice is it.' Tut!

Zen Master Zhongxuan of the Fourth Ancestor of Qizhou ascended the hall: 'The Buddhas appear in the world for a major cause and condition, the patriarchs came from the West to directly point to people's hearts, the Buddhas, ordinary people, and sages are originally not two, how can delusion and enlightenment

有殊途。非涅槃之可欣。非死生之可厭。但能一言了悟。不起坐而即證無生。一念回光。不舉步而遍周沙界。如斯要徑可曰宗門。山僧既到這裡不可徒然。乃舉拂子曰。看看山河大地日月星辰。若凡若聖是人是物。盡在拂子頭上一毛端里出入遊戲。諸人還見么。設或便向這裡見得倜儻分明。更須知有向上一路。試問諸人。作么生是向上一路。良久曰。六月長天降大雪。三冬嶺上火雲飛。

廬山羅漢寺南禪師法嗣

南嶽云峰景德慧昌禪師。僧問。高提祖印即不問。覿面相呈事若何。師曰。不勞拈出。僧云。不因漁父引爭得見波濤。師曰。酌然。僧云。言前道破無妨礙。物外全提有像遷。師曰獨許阇梨。僧云。橫身三界外誰是出頭人。師曰。爭不足讓有餘。僧云。學人東西不辨南北不分。師曰。自生退屈。乃曰。禹溪流水如藍染。云密峰巒畫不成。山色水聲全是體。不知誰解悟無生。悟無生彼此自忘情。更擬求奇妙。笑殺嶺南能。又曰。非不非是不是。達磨西來惑眾顯異。梁王勘破渡江入魏。九年面壁向嵩丘。接得神光轉失利。大眾欲不失利么。廉纖梅雨蔽千家。蕭灑薰風吹萬類。若作佛法商量。墮在野狐群里。又曰。至道無難唯嫌揀擇。但莫憎愛洞然明白。雪峰輥毬趙州庭柏。不落見聞亦非聲色。擬問如何

【現代漢語翻譯】現代漢語譯本有不同的道路。不是涅槃（Nirvana，解脫）值得欣喜，也不是死亡和生存值得厭惡。只要能夠一句話領悟，不用起身就能立即證得無生（Anutpada，不生不滅）。一個念頭迴轉，不用舉步就能遍及整個沙界（Buddha-field，佛所教化的世界）。像這樣的重要途徑可以稱作宗門（Zen school，禪宗）。我既然到了這裡，不能白來。於是舉起拂塵說：『看看山河大地、日月星辰，無論是凡人還是聖人，是人還是物，都在拂塵頭上一根毛髮的尖端里出入遊戲。』各位看到了嗎？如果能夠在這裡看得清楚明白，更要知道還有向上的一條路。試問各位，什麼是向上的一條路？良久后說：『六月長天降大雪，三冬嶺上火雲飛。』

廬山羅漢寺南禪師的法嗣

南嶽云峰景德慧昌禪師。有僧人問：『高高提起祖印（Patriarchal seal，禪宗心印）暫且不問，面對面呈現的事情又如何呢？』禪師說：『不用你拿出來。』僧人說：『不是因為漁父的引導，怎麼能見到波濤呢？』禪師說：『的確如此。』僧人說：『在言語之前就道破，沒有妨礙；在事物之外完全提持，有形象的事物也會遷變。』禪師說：『唯獨允許你這樣說。』僧人說：『橫身於三界（Three realms，欲界、色界、無色界）之外，誰是出頭的人？』禪師說：『爭奪不足，謙讓有餘。』僧人說：『學人東西不辨，南北不分。』禪師說：『你自己產生了退縮。』於是說：『禹溪的流水像藍靛一樣染過，雲霧籠罩的山峰難以畫成。山色水聲全是本體，不知道誰能領悟無生。領悟無生，彼此自然忘情，還要尋求奇異巧妙，笑死嶺南的慧能（Huineng，六祖慧能）。』又說：『非不非，是不是，達摩（Bodhidharma，菩提達摩）西來迷惑眾人，顯現奇異。梁武帝勘破了他，於是渡江進入北魏。九年面壁，面向嵩山，接到了神光（Huike，慧可），反而失去了利益。』各位想要不失去利益嗎？『連綿的梅雨遮蔽了千家萬戶，蕭灑的薰風吹拂著萬物。』如果當作佛法來商量，就墮落在野狐禪的隊伍里。』又說：『至道（Ultimate truth，終極真理）沒有困難，只是厭惡選擇。只要不憎恨不喜愛，就能洞然明白。雪峰（Xuefeng，雪峰義存）輥毬，趙州（Zhaozhou，趙州從諗）庭前柏樹，不落在見聞上，也不是聲音和顏色。』想要問如何嗎？』

【English Translation】 English version There are different paths. It is not that Nirvana (Nirvana, liberation) is delightful, nor that death and life are detestable. If one can awaken in a single word, one can immediately realize Anutpada (Anutpada, non-origination) without rising from the seat. With a single thought turning inward, one can pervade the entire Buddha-field (Buddha-field, the world taught by the Buddha) without taking a step. Such an essential path can be called the Zen school (Zen school, Chan school). Since I have come here, I cannot do so in vain. So, I raise the whisk and say: 'Look at the mountains, rivers, the great earth, the sun, moon, and stars. Whether ordinary or sage, whether human or thing, all enter and exit, playing within the tip of a hair on this whisk.' Do you all see it? If you can see it clearly and distinctly here, you must also know that there is a path upward. I ask you all, what is the path upward?' After a long pause, he said: 'In the long sky of June, great snow falls; on the peaks of midwinter, fiery clouds fly.'

Successor of Zen Master Nan of Luohan Temple on Mount Lu

Zen Master Huichang of Yunfeng Jingde Temple on Mount Nan. A monk asked: 'Setting aside the question of highly raising the Patriarchal seal (Patriarchal seal, the Zen mind-seal), what about the matter presented face to face?' The Master said: 'No need for you to bring it out.' The monk said: 'If not for the fisherman's guidance, how could one see the waves?' The Master said: 'Indeed.' The monk said: 'Speaking before words is unobstructed; completely upholding beyond things, even forms change.' The Master said: 'I alone permit you to say so.' The monk said: 'Lying across the Three realms (Three realms, the desire realm, the form realm, the formless realm), who is the one to come forward?' The Master said: 'Contention is insufficient; yielding is abundant.' The monk said: 'This student cannot distinguish east from west, nor north from south.' The Master said: 'You yourself have generated retreat.' Then he said: 'The flowing water of Yu Creek is dyed like indigo; the cloud-covered peaks cannot be painted. The mountain colors and water sounds are all the substance; I wonder who can realize Anutpada (non-origination). Realizing Anutpada, both self and other naturally forget each other; still intending to seek the strange and wonderful, laughing to death Huineng (Huineng, the Sixth Patriarch) of Lingnan.' He also said: 'Not not, is is, Bodhidharma (Bodhidharma) came from the West, confusing the masses, displaying the strange. Emperor Wu of Liang saw through him, so he crossed the river and entered Northern Wei. For nine years he faced the wall, facing Mount Song, receiving Shenguang (Huike, Huike), but instead lost the benefit.' Do you all want to not lose the benefit? 'The continuous plum rain covers thousands of homes; the refreshing summer breeze blows through all things.' If you discuss it as the Buddha-dharma, you will fall into the group of wild fox Zen.' He also said: 'The ultimate truth (Ultimate truth, the ultimate truth) is not difficult, only hating selection. As long as you do not hate or love, you can be clearly aware. Xuefeng (Xuefeng, Xuefeng Yicun) rolling the ball, Zhaozhou's (Zhaozhou, Zhaozhou Congshen) cypress tree in the courtyard, does not fall on seeing and hearing, nor is it sound and color.' Want to ask how?'

攔腮一摑。又曰。佛祖傳心西天此土。得之者如日如月照耀乾坤。失之者如盲如聾不辨西東。云峰這裡得失是非一時放卻。無禪可參。無道可學。猖猖狂狂蹈乎大方。且道佛祖傳心傳個什麼。良久曰。窗開雲霧生衣上。簾卷山泉入鏡中。

舒州浮山德宣禪師。僧問。如何是佛。師曰。天長地久。僧云。學人未曉。師曰。年老病生。僧云。同生同死又作么生。師曰。喚阇梨作佛得么。乃曰。雙井峰錦繡谷。南北東西難圖錄。縱爾僧繇巧筆端。爭如一到心中足。拈起拂子曰。還見么。良久曰。云居羅漢。擊禪床下座。上堂曰。諸佛不出世四十九年說。祖師不西來少林有妙訣。若人識祖佛。當處便超越。遂拈拂子曰。這個是浮渡拂子。且道祖佛在什麼處。良久曰。雖是善因而招惡果。

瑯邪起禪師法嗣

俞道婆金陵人也。市油糍為業。常隨眾參問瑯邪。邪以臨濟無位真人話示之。一日聞丐者唱蓮花樂云。不因柳毅傳書信。何緣得到洞庭湖。忽大悟以糍盤投地。夫傍睨曰。爾顛邪。婆掌曰。非汝境界。往見瑯邪。邪望之知其造詣。問那個是無位真人。婆應聲曰。有一無位人。六臂三頭努力嗔。一擘華山分兩路。萬年流水不知春。由是聲名藹著。凡有僧至則曰。兒兒。僧擬議即掩門。佛燈珣禪師往勘之。婆見

【現代漢語翻譯】現代漢語譯本：

（禪師）攔腮就是一摑。又說：『佛祖傳心，西天此土，得到它的人如日如月，照耀乾坤；失去它的人如盲如聾，不辨西東。云峰我這裡，得失是非一時放卻，無禪可參，無道可學，猖猖狂狂地蹈乎大方。』且說佛祖傳心傳個什麼？良久說：『窗開雲霧生衣上，簾卷山泉入鏡中。』舒州浮山德宣禪師。僧人問：『如何是佛？』禪師說：『天長地久。』僧人說：『學人未曉。』禪師說：『年老病生。』僧人說：『同生同死又作么生？』禪師說：『喚你這阇梨作佛，可以嗎？』於是說：『雙井峰錦繡谷，南北東西難圖錄。縱爾僧繇巧筆端，爭如一到心中足。』拈起拂子說：『還見么？』良久說：『云居羅漢。』擊禪床下座。上堂說：『諸佛不出世四十九年說，祖師不西來少林有妙訣。若人識祖佛，當處便超越。』於是拈拂子說：『這個是浮渡拂子，且道祖佛在什麼處？』良久說：『雖是善因而招惡果。』瑯邪起禪師法嗣俞道婆，金陵人，以市油糍為業。常隨眾參問瑯邪（禪師名）。瑯邪以臨濟（禪師名）『無位真人』話示之。一日，聽見乞丐唱蓮花樂說：『不因柳毅（人名）傳書信，何緣得到洞庭湖？』忽然大悟，把糍盤投在地上。丈夫在旁邊斜眼看他說：『你顛邪了。』道婆掌摑他說：『非汝境界。』前往拜見瑯邪。瑯邪望之，知道她已有所造詣，問：『那個是無位真人？』道婆應聲說：『有一無位人，六臂三頭努力嗔。一擘華山分兩路，萬年流水不知春。』由此聲名遠播。凡是有僧人來到，就說：『兒兒。』僧人稍微一猶豫，就掩門。佛燈珣禪師前往勘驗她。道婆見（佛燈珣禪師）。

【English Translation】 English version:

(The Chan master) slapped the cheek directly. He also said, 'The mind transmission of the Buddhas and Patriarchs, both in India and here, those who attain it are like the sun and moon, illuminating the universe; those who lose it are like the blind and deaf, unable to distinguish east from west. Here at Yunfeng, I cast aside gain and loss, right and wrong, all at once. There is no Chan to contemplate, no Dao to learn, wildly and freely treading the great expanse.' Now, what is being transmitted in this mind transmission of the Buddhas and Patriarchs? After a long pause, he said, 'The window opens, clouds and mist rise upon the robe; the curtain is rolled up, mountain spring enters the mirror.' Chan Master Dexuan of Fushan in Shuzhou. A monk asked, 'What is Buddha?' The master said, 'Heaven is long, earth is old.' The monk said, 'This student does not understand.' The master said, 'Old age and sickness arise.' The monk said, 'What about co-arising and co-dying?' The master said, 'Is it permissible to call you, this acharaya (teacher), Buddha?' Then he said, 'Twin Well Peak, Brocade Valley, north, south, east, and west, are difficult to depict. Even if you, Sengyou (famous painter), have skillful brushstrokes, how can it compare to a single arrival in the heart?' He raised his whisk and said, 'Do you see it?' After a long pause, he said, 'Luohan (arhat) of Yunju.' He struck the Chan platform and descended. Ascending the hall, he said, 'For forty-nine years, the Buddhas did not speak when they appeared in the world; the Patriarch did not come west, Shaolin has a wonderful secret. If a person recognizes the Buddhas and Patriarchs, they will transcend right where they are.' Then he raised his whisk and said, 'This is the Fudu whisk, but where are the Buddhas and Patriarchs?' After a long pause, he said, 'Although it is a good cause, it invites evil consequences.' Lineage of Chan Master Qi of Langye Laywoman Yu, a native of Jinling, made a living selling fried rice cakes. She often followed the crowd to inquire of Langye (Chan master's name). Langye showed her the words of Linji (Chan master's name) about the 'True Person of No Rank'. One day, she heard a beggar singing a lotus flower song, saying, 'If not for Liu Yi (personal name) delivering the letter, how could one reach Dongting Lake?' Suddenly, she had a great awakening and threw the rice cake tray to the ground. A man beside her glanced at her and said, 'You are crazy.' The laywoman slapped him and said, 'This is not your realm.' She went to see Langye. Langye looked at her and knew that she had attained something, and asked, 'Who is the True Person of No Rank?' The laywoman responded, 'There is a True Person of No Rank, with six arms and three heads, striving in anger. With one split, he divides Mount Hua into two paths, and for ten thousand years, the flowing water does not know spring.' From this, her reputation spread far and wide. Whenever a monk arrived, she would say, 'Child, child.' If the monk hesitated even slightly, she would close the door. Chan Master Fodeng Xun went to examine her. The laywoman saw (Chan Master Fodeng Xun).

如前所問。珣曰。爺在甚麼處。婆轉身拜露柱。珣即踏倒曰將謂有多少奇特。便出婆蹶起曰。兒兒來惜爾則個。珣竟不顧。安首座至。婆問甚處來。安曰。德山。婆曰德山太乃老婆兒子。安曰。婆是甚人兒子。婆曰。被上座一問。直得立地放尿。婆嘗頌馬祖不安因緣曰。日面月面虛空閃電。雖然截斷天下衲僧舌頭。分明只道得一半。

光孝蘭禪師法嗣

明州蘆山無相法真禪師。江南李主之裔也。上堂。欲明向上事。須具頂門眼。若具頂門眼。始契出家心。既契出家心。常具頂門眼。要會頂門眼么。四京人著衣吃飯。兩浙人飽暖自如。通玄峰頂香風清花發蟠桃三四株。

像田卿禪師法嗣

慶元府雪竇持禪師。郡之盧氏子。僧問。中秋不見月時如何。師曰。更待夜深看。曰忽若黑雲未散又且如何。師曰。爭怪得老僧。上堂。悟心容易息心難息。得心源到處閑。斗轉星移天欲曉。白雲依舊覆青山。

紹興府石佛益禪師上堂。一葉落天下秋。一塵起大地收。一法透萬法周且道透那一法。遂喝曰。切忌錯認驢鞍橋作阿爺下頷。便下座。

慧日雅禪師法嗣

隆興府九仙法清祖鑒禪師。嚴陵人也。嘗于池之天寧以伽梨覆頂而坐。侍郎曾公開問曰。上座仙鄉甚處。曰嚴州。曰與此間是同是

別。師拽伽梨下地揖曰。官人曾到嚴州否。曾罔措。師曰。待官人到嚴州。卻向官人道。住後上堂曰。萬柳千華暖日開。一華端有一如來。妙談不二虛空藏。動著微言遍九垓。笑咍咍。且道笑個甚麼。笑覺苑腳跟不點地。上堂舉。睦州示眾曰。汝等諸人未得個入頭處。須得個入頭處。既得個入頭處。不得忘卻老僧明明向汝道。尚自不會。何況蓋覆將來。師曰。睦州恁么道意在甚麼處。其或未然。聽覺苑下個註腳。張僧見王伴。王伴叫張僧。昨夜放牛處。嶺上及前村。溪西水不飲。溪東草不吞。教覺苑如何。即得會么。不免與么去。遂以兩手按空下座。僧問。如何是奪人不奪境。師曰惺惺寂寂。曰如何是奪境不奪人。師曰。寂寂惺惺。曰如何是人境兩俱奪。師曰。惺惺惺惺。曰如何是人境俱不奪。師曰。寂寂寂寂。曰學人今日買鐵得金去也。師曰。甚麼處得這話頭來。

平江府覺海法因庵主。郡之嵎山朱氏子。年二十四披緇服進具。遊方至東林謁慧日。日舉靈云悟道機語問之。師擬對。日曰。不是不是。師忽有所契。占偈曰。巖上桃花開。花從何處來。靈云才一見。回首舞三臺。日曰。子所見雖已入微。然更著鞭當明大法。師承教居廬阜三十年不與世接。叢林尊之。建炎中盜起江左。順流東歸。邑人結庵命居。緇

【現代漢語翻譯】現代漢語譯本：別（和尚的名字）。和尚拽著伽梨（佛教用具）下地作揖說：『官人（舊時對官員的尊稱）曾到過嚴州（地名）嗎？』曾（人名）一時不知所措。和尚說：『等官人到了嚴州，我再向官人說明。』住持上堂說法：『萬千柳樹和鮮花在溫暖的陽光下盛開，每一朵花都端坐著一位如來（Buddha）。精妙的談論是不二法門（non-duality），虛空藏（Akashagarbha）菩薩遍佈十方世界。』笑哈哈。且說笑的是什麼？笑覺苑（寺廟名）的腳跟不著地。上堂時，住持引用睦州（禪師名）開示大眾的話說：『你們這些人如果還沒有找到入門的地方，就必須找到一個入門的地方。既然找到了入門的地方，就不要忘記老僧明明地告訴你們。』尚且還不會，何況蓋覆將來？住持說：『睦州這樣說，意在說明什麼呢？』如果還不明白，聽覺苑來個註解：張僧（人名）見到王伴（人名），王伴叫張僧。昨夜放牛的地方，在山嶺上和前面的村莊。溪西的水不喝，溪東的草不吃。教覺苑如何才能領會呢？不免就這樣去吧。』於是用兩手按向天空，走下座位。有僧人問：『什麼是奪人不奪境？』住持說：『清醒而寂靜。』問：『什麼是奪境不奪人？』住持說：『寂靜而清醒。』問：『什麼是人境兩俱奪？』住持說：『清醒清醒。』問：『什麼是人境俱不奪？』住持說：『寂靜寂靜。』問：『學人今天買鐵卻得到了金子。』住持說：『從哪裡得到這句話頭的？』

平江府（地名）覺海法因庵（寺廟名）的住持，是郡里嵎山（地名）朱家的兒子。二十四歲時剃度出家，受具足戒。遊歷四方，到東林寺（寺廟名）拜見慧日（禪師名）。慧日舉靈云（禪師名）悟道的機緣話語來問他。住持想要回答，慧日說：『不是，不是。』住持忽然有所領悟，作偈說：『巖石上的桃花開了，花從哪裡來？靈云才一見到桃花，回頭就歡喜地跳舞。』慧日說：『你所見雖然已經很深入，但還要更加努力，才能明白大法。』住持接受教誨，在廬阜（山名）住了三十年，不與世俗交往，叢林都很尊敬他。建炎（年號）年間，盜賊在江左（地名）作亂，他順流東歸，當地人建造庵寺，請他居住。

【English Translation】 English version: Bie (name of a monk). The monk pulled Jiali (Buddhist implement) to the ground, bowed and said, 'Official (an old term for officials), have you ever been to Yanzhou (place name)?' Zeng (name of a person) was at a loss for a moment. The monk said, 'When the official arrives in Yanzhou, I will explain it to the official.' The abbot ascended the hall to preach: 'Thousands of willows and flowers bloom in the warm sun, and each flower sits a Tathagata (Buddha). The wonderful discussion is non-duality, and Akashagarbha Bodhisattva is all over the ten directions.' Haha. And what is the laugh about? Laughing at Jueyuan (name of a temple) with his heels off the ground. During the sermon, the abbot quoted Muzhou's (name of a Zen master) words to the public: 'If you people have not found a place to enter, you must find a place to enter. Since you have found a place to enter, don't forget that the old monk clearly tells you.' Still can't, let alone cover it up in the future? The abbot said, 'What does Muzhou mean by saying this?' If you still don't understand, listen to Jueyuan's annotation: Zhang Seng (name of a person) saw Wang Ban (name of a person), Wang Ban called Zhang Seng. The place where the cattle were grazed last night was on the ridge and in the village in front. The water in the west of the stream is not drunk, and the grass in the east of the stream is not eaten. How can Jueyuan understand it? I have to go this way.' So he pressed his hands into the sky and walked down the seat. A monk asked, 'What is taking away the person but not the environment?' The abbot said, 'Sober and quiet.' Asked, 'What is taking away the environment but not the person?' The abbot said, 'Quiet and sober.' Asked, 'What is taking away both the person and the environment?' The abbot said, 'Sober, sober.' Asked, 'What is neither taking away the person nor the environment?' The abbot said, 'Quiet, quiet.' Asked, 'The student bought iron today but got gold.' The abbot said, 'Where did you get this saying from?'

The abbot of Juehai Fayin Nunnery (name of a temple) in Pingjiang Prefecture (place name) is the son of the Zhu family in Yushan (place name) in the county. At the age of twenty-four, he was tonsured and ordained. He traveled around and visited Huiri (name of a Zen master) in Donglin Temple (name of a temple). Huiri raised Lingyun's (name of a Zen master) opportunity to enlightenment to ask him. The abbot wanted to answer, Huiri said, 'No, no.' The abbot suddenly realized something and wrote a verse: 'The peach blossoms on the rock are blooming, where do the flowers come from? As soon as Lingyun saw the peach blossoms, he turned around and danced happily.' Huiri said, 'Although what you have seen is already very deep, you still need to work harder to understand the great Dharma.' The abbot accepted the teaching and lived in Lufu (mountain name) for thirty years, without interacting with the world, and the jungle respected him very much. During the Jianyan (era name) period, bandits rioted in Jiangzuo (place name), and he returned east along the river. The locals built a nunnery and invited him to live there.

白繼踵問道。嘗謂眾曰。汝等飽持定力。無憂晨炊而事幹求也。晚年放浪自若。稱五鬆散人。

龍牙言禪師法嗣

瑞州洞山擇言禪師。僧問。如何是十身調御。投子下禪床立未審意旨如何。師曰。腳跟下七穿八穴。

道林一禪師法嗣

潭州大溈大圓智禪師。四明人也。上堂舉。南泉道。三世諸佛不知有。貍奴白牯卻知有。師曰。三世諸佛既不知有。貍奴白牯又何曾夢見灼然。須知向上有知有底人始得。且作么生是知有底人。吃官酒臥官街。當處死當處埋。沙場無限英靈漢。堆山積岳露屍骸。

續傳燈錄卷第二十三

續傳燈錄卷第二十四目錄

大鑒下第十五世凈慈明禪師法嗣五人凈慈象禪師雪峰隆禪師(已上二人見錄)靈巖德宗禪師常樂本然禪師寶應法照禪師(已上三人無錄)長蘆和禪師法嗣十五人甘露達珠禪師靈隱慧淳禪師(已上二人見錄)雪竇明禪師瑯邪誠禪師圓智和尚鳳山和尚精嚴鳳藻禪師清涼可升禪師華嚴尚劉禪師褒禪道天禪師顯親祖永禪師長蘆法永禪師定水然禪師興國遠禪師法音首座禪師(已上十三人無錄)雪峰慧禪師法嗣十四人凈慈道昌禪師徑山了一禪師金山了心禪師(已上三人見錄)大吉法圓禪師南安達禪師凈慈升禪師石松祖天禪師慶成悟及禪師興王寶機禪師寶

勝守寧禪師建善法藏禪師凈慈務暉禪師南明戒通禪師中峰寧禪師(已上十一人無錄)香嚴月禪師法嗣二人香嚴如璧禪師(見錄)香嚴如琳禪師(無錄)慧林深禪師法嗣七人靈隱慧光禪師國清妙印禪師國清普紹禪師九座慧邃禪師(已上四人見錄)圓覺曇禪師凈慧法如禪師圓覺勝禪師(已上三人無錄)報恩然禪師法嗣一人資聖元祖禪師(見錄)慧林海禪師法嗣二人萬杉壽堅禪師(見錄)萬杉壽隆禪師(無錄)開先宗禪師法嗣二人黃檗惟初禪師嶽麓海禪師(二人見錄)雪峰演禪師法嗣四人西禪慧舜禪師(一人見錄)鳳山道沼禪師能仁得能禪師龍臥俞禪師(已上三人無錄)長蘆了禪師法嗣十三人天童宗玨禪師長蘆妙覺禪師龜山義初禪師保寧興譽禪師北山法通禪師(已上五人見錄)壽山德初禪師龍翔道暉禪師上藍祖卿禪師能仁崇壽禪師幽巖子詠禪師長蘆慧悟禪師神光道新禪師雪竇鑒禪師(已上八人無錄)天童覺禪師法嗣十四人雪竇嗣宗禪師善權法智禪師凈慈慧暉禪師瑞巖法恭禪師石門法真禪師光孝思徹禪師大洪法為禪師長蘆琳禪師(已上八人見錄)廣慧法聰禪師鳳凰世釗禪師烏巨光禪師寶福悟禪師能仁理禪師雪竇[米*遂]禪師(已上六人無錄)大洪預禪師法嗣五人慧力悟禪師雪峰慧深首座(已上二人見錄)智門雅禪師普照充禪

【現代漢語翻譯】現代漢語譯本勝守寧禪師、建善法藏禪師、凈慈務暉禪師、南明戒通禪師、中峰寧禪師（以上十一人，事蹟未被收錄）。香嚴月禪師的法嗣二人：香嚴如璧禪師（事蹟見收錄）、香嚴如琳禪師（事蹟未被收錄）。慧林深禪師的法嗣七人：靈隱慧光禪師、國清妙印禪師、國清普紹禪師、九座慧邃禪師（以上四人，事蹟見收錄）、圓覺曇禪師、凈慧法如禪師、圓覺勝禪師（以上三人，事蹟未被收錄）。報恩然禪師的法嗣一人：資聖元祖禪師（事蹟見收錄）。慧林海禪師的法嗣二人：萬杉壽堅禪師（事蹟見收錄）、萬杉壽隆禪師（事蹟未被收錄）。開先宗禪師的法嗣二人：黃檗惟初禪師、嶽麓海禪師（二人事蹟見收錄）。雪峰演禪師的法嗣四人：西禪慧舜禪師（一人事蹟見收錄）、鳳山道沼禪師、能仁得能禪師、龍臥俞禪師（以上三人，事蹟未被收錄）。長蘆了禪師的法嗣十三人：天童宗玨禪師、長蘆妙覺禪師、龜山義初禪師、保寧興譽禪師、北山法通禪師（以上五人，事蹟見收錄）、壽山德初禪師、龍翔道暉禪師、上藍祖卿禪師、能仁崇壽禪師、幽巖子詠禪師、長蘆慧悟禪師、神光道新禪師、雪竇鑒禪師（以上八人，事蹟未被收錄）。天童覺禪師的法嗣十四人：雪竇嗣宗禪師、善權法智禪師、凈慈慧暉禪師、瑞巖法恭禪師、石門法真禪師、光孝思徹禪師、大洪法為禪師、長蘆琳禪師（以上八人，事蹟見收錄）、廣慧法聰禪師、鳳凰世釗禪師、烏巨光禪師、寶福悟禪師、能仁理禪師、雪竇[米*遂]禪師（以上六人，事蹟未被收錄）。大洪預禪師的法嗣五人：慧力悟禪師、雪峰慧深首座（以上二人，事蹟見收錄）、智門雅禪師、普照充禪

【English Translation】 English version Shoushou Ning Chanshi, Jianshan Fazang Chanshi, Jingci Wuhui Chanshi, Nanming Jietong Chanshi, Zhongfeng Ning Chanshi (the records of the above eleven people are not included). Two Dharma heirs of Xiangyan Yue Chanshi: Xiangyan Rubi Chanshi (records seen), Xiangyan Rulin Chanshi (records not included). Seven Dharma heirs of Huilin Shen Chanshi: Lingyin Huiguang Chanshi, Guoqing Miaoyin Chanshi, Guoqing Pushao Chanshi, Jiuzuo Huisui Chanshi (the records of the above four people are seen), Yuanjue Tan Chanshi, Jinghui Faru Chanshi, Yuanjue Sheng Chanshi (the records of the above three people are not included). One Dharma heir of Baoen Ran Chanshi: Zisheng Yuanzu Chanshi (records seen). Two Dharma heirs of Huilin Hai Chanshi: Wanshan Shoujian Chanshi (records seen), Wanshan Shoulung Chanshi (records not included). Two Dharma heirs of Kaixian Zong Chanshi: Huangbo Weichu Chanshi, Yuelu Hai Chanshi (records of both are seen). Four Dharma heirs of Xuefeng Yan Chanshi: Xichan Huishun Chanshi (record of one is seen), Fengshan Daozhao Chanshi, Nengren Dede Chanshi, Longwo Yu Chanshi (the records of the above three people are not included). Thirteen Dharma heirs of Changlu Liao Chanshi: Tiantong Zongjue Chanshi, Changlu Miaojue Chanshi, Guishan Yichu Chanshi, Baoning Xingyu Chanshi, Beishan Fatong Chanshi (the records of the above five people are seen), Shoushan Dechu Chanshi, Longxiang Daohui Chanshi, Shanglan Zuqing Chanshi, Nengren Chongshou Chanshi, Youyan Ziyong Chanshi, Changlu Huiwu Chanshi, Shenguang Daoxin Chanshi, Xuedou Jian Chanshi (the records of the above eight people are not included). Fourteen Dharma heirs of Tiantong Jue Chanshi: Xuedou Sizong Chanshi, Shanquan Fazhi Chanshi, Jingci Huihui Chanshi, Ruiyan Fagong Chanshi, Shimen Fazhen Chanshi, Guangxiao Siche Chanshi, Dahong Fawei Chanshi, Changlu Lin Chanshi (the records of the above eight people are seen), Guanghui Facong Chanshi, Fenghuang Shizhao Chanshi, Wuju Guang Chanshi, Baofu Wu Chanshi, Nengren Li Chanshi, Xuedou [Rice*Sui] Chanshi (the records of the above six people are not included). Five Dharma heirs of Dahong Yu Chanshi: Huili Wu Chanshi, Xuefeng Huishen Shouzuo (the records of the above two people are seen), Zhimeng Ya Chanshi, Puzhao Chong Chanshi

師薦福演禪師(已上三人無錄)天封歸禪師法嗣一人東林通理禪師(一人見錄)天衣聰禪師法嗣六人慧日法安禪師護國欽禪師吉祥元實禪師投子道宣禪師(已上四人見錄)能仁普禧禪師石佛宗葦禪師(已上二人無錄)吉祥宣禪師法嗣一人南華明禪師(無錄)大洪顯禪師法嗣九人子陵祖清禪師勝果道和禪師龍安世能禪師北禪宗覺禪師普寧祖悟禪師中巾山昭禪師壽寧守軻禪師橫山元經禪師白兆法通禪師(已上九人俱無錄)羅漢遇禪師法嗣一人曹山月禪師(無錄)徑山悟禪師法嗣二人慧照和尚寶陀瞭然和尚(二人俱無錄)寶林昌禪師法嗣二人護國妙機禪師興化德觀禪師(二人俱無錄)寶林慧禪師法嗣二人祥符良度禪師宣化德濟禪師(二人俱無錄)承天月禪師法嗣二人承天仲顏禪師(一人見錄)護國介豐禪師(一人無錄)光孝印禪師法嗣一人東林本然禪師(無錄)普照欽禪師法嗣一人永安可文禪師(無錄)凈福文禪師法嗣二人凈光藏禪師揚州石塔和尚(二人俱無錄)

續傳燈錄卷第二十四目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十四

大鑒下第十五世

凈慈明禪師法嗣

臨安府凈慈象禪師。越州山陰人也。上堂。古者道。一翳在眼空花亂墜。拈拄杖

【現代漢語翻譯】現代漢語譯本：師薦福演禪師（以上三人沒有記錄）天封歸禪師的法嗣一人：東林通理禪師（一人見於記錄）天衣聰禪師的法嗣六人：慧日法安禪師、護國欽禪師、吉祥元實禪師、投子道宣禪師（以上四人見於記錄）、能仁普禧禪師、石佛宗葦禪師（以上二人沒有記錄）吉祥宣禪師的法嗣一人：南華明禪師（沒有記錄）大洪顯禪師的法嗣九人：子陵祖清禪師、勝果道和禪師、龍安世能禪師、北禪宗覺禪師、普寧祖悟禪師、中巾山昭禪師、壽寧守軻禪師、橫山元經禪師、白兆法通禪師（以上九人都沒有記錄）羅漢遇禪師的法嗣一人：曹山月禪師（沒有記錄）徑山悟禪師的法嗣二人：慧照和尚、寶陀瞭然和尚（二人都沒記錄）寶林昌禪師的法嗣二人：護國妙機禪師、興化德觀禪師（二人都沒記錄）寶林慧禪師的法嗣二人：祥符良度禪師、宣化德濟禪師（二人都沒記錄）承天月禪師的法嗣二人：承天仲顏禪師（一人見於記錄）、護國介豐禪師（一人沒有記錄）光孝印禪師的法嗣一人：東林本然禪師（沒有記錄）普照欽禪師的法嗣一人：永安可文禪師（沒有記錄）凈福文禪師的法嗣二人：凈光藏禪師、揚州石塔和尚（二人都沒記錄）

《續傳燈錄》卷第二十四目錄（終）大正藏第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二十四

大鑒下第十五世

凈慈明禪師法嗣

臨安府凈慈象禪師，越州山陰人。上堂：『古人道，一翳在眼，空花亂墜。』拈起拄杖。

【English Translation】 English version: Dhyana Master Jianfu Yan (no records for the above three) One Dharma heir of Dhyana Master Tianfeng Gui: Dhyana Master Donglin Tongli (one recorded) Six Dharma heirs of Dhyana Master Tianyi Cong: Dhyana Master Huiri Fa'an, Dhyana Master Huguo Qin, Dhyana Master Jixiang Yuanshi, Dhyana Master Touzi Daoxuan (the above four recorded), Dhyana Master Nengren Puxi, Dhyana Master Shifo Zongwei (the above two not recorded) One Dharma heir of Dhyana Master Jixiang Xuan: Dhyana Master Nanhua Ming (not recorded) Nine Dharma heirs of Dhyana Master Dahong Xian: Dhyana Master Ziling Zuqing, Dhyana Master Shengguo Daohe, Dhyana Master Long'an Shineng, Dhyana Master Beichan Zongjue, Dhyana Master Puning Zuwu, Dhyana Master Zhongjinshan Zhao, Dhyana Master Shouning Shouke, Dhyana Master Hengshan Yuanjing, Dhyana Master Baizhao Fatong (the above nine not recorded) One Dharma heir of Dhyana Master Luohan Yu: Dhyana Master Caoshan Yue (not recorded) Two Dharma heirs of Dhyana Master Jingshan Wu: Monk Huizhao, Monk Baotuo Liaoran (both not recorded) Two Dharma heirs of Dhyana Master Baolin Chang: Dhyana Master Huguo Miaoji, Dhyana Master Xinghua Deguan (both not recorded) Two Dharma heirs of Dhyana Master Baolin Hui: Dhyana Master Xiangfu Liangdu, Dhyana Master Xuanhua Deji (both not recorded) Two Dharma heirs of Dhyana Master Chengtian Yue: Dhyana Master Chengtian Zhongyan (one recorded), Dhyana Master Huguo Jiefeng (one not recorded) One Dharma heir of Dhyana Master Guangxiao Yin: Dhyana Master Donglin Benran (not recorded) One Dharma heir of Dhyana Master Puzhao Qin: Dhyana Master Yongan Kewen (not recorded) Two Dharma heirs of Dhyana Master Jingfu Wen: Dhyana Master Jingguang Zang, Monk Yangzhou Shita (both not recorded)

Continuation of the Lamp Records, Volume 24, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Lamp Records

Continuation of the Lamp Records, Volume 24

Fifteenth Generation from Dajian

Dharma Heir of Dhyana Master Jingci Ming

Dhyana Master Xiang of Jingci Monastery, Lin'an Prefecture, was a native of Shanyin, Yuezhou. He ascended the Dharma hall and said, 'The ancients said, 'With one speck in the eye, empty flowers fall in confusion.' He raised his staff.

曰。凈慈拈起拄杖。豈不是一翳在眼。百千諸佛總在拄杖頭。現丈六紫磨金色之身。乘其國土遊歷十方。說一切法度一切眾。豈不是空花亂墜。即今莫有向拄杖未拈已前坐斷得么。出來與凈慈相見。如無切忌向空本無花眼本無翳處著到。乃擲拄杖下座。

福州雪峰隆禪師上堂。一不成二。不是口吃飯鼻出氣。休云北斗藏身。說甚南山鱉鼻。家財運出任交關。勸君莫競錐頭利。

長蘆和禪師法嗣

鎮江府甘露達珠禪師。福州人。上堂。聖賢不分古今惟一。可惟火就燥水就濕。鑿井而飲耕田而食。大眾。東村王老去不歸。紛紛黃葉空狼籍。

臨安府靈隱慧淳圓智禪師上堂。吾心似秋月。碧潭清皎潔。乃喝曰。寒山子話墮了也。諸禪德。皎潔無塵。豈中秋之月可比。虛明絕待。非照世之珠可倫。觸露乾坤光吞萬象。普天匝地耀古騰今。且道是個甚麼。良久曰。此夜一輪滿清光何處無。

雪峰慧禪師法嗣

杭州凈慈月堂道昌禪師。湖州吳氏。僧問。大用現前不存軌則時如何。師曰。張家兄弟太無良。曰恁么則一切處皆是去也。師曰。莫唐突人好。問心生則法生。心滅則法滅。只如心法雙忘時。生滅在甚麼處。師曰。左手得來右手用。問如何是從上宗門中事。師曰。一畝地。曰便恁么會時

【現代漢語翻譯】現代漢語譯本禪師說：『凈慈禪師拿起拄杖，這難道不是『眼裡揉不進一粒沙子』嗎？成千上萬的諸佛都顯現在拄杖頭上，化現出丈六高的紫磨金色之身，乘坐著他們的國土遊歷十方世界，宣說一切佛法，度化一切眾生，這難道不是像空中飄落的虛幻之花一樣嗎？現在有沒有人能在拄杖未拿起之前就果斷截斷這些妄想？如果有，請出來與凈慈禪師相見。如果沒有，切記不要在本來沒有花，眼睛本來沒有翳障的地方執著。』說完，便扔下拄杖，走下法座。

福州雪峰隆禪師上堂說法：『一不是二，不是用口吃飯，用鼻子呼吸。不要說北斗星可以藏身，也不要說南山的鱉鼻子。把家裡的財產都拿出來交易，勸你們不要爭奪錐尖上的微利。』

長蘆和禪師的法嗣

鎮江府甘露達珠禪師，福州人。上堂說法：『聖賢的道理，不論古今都是一樣的，就像火總是向乾燥的地方燃燒，水總是向潮濕的地方流淌一樣。鑿井取水，耕田而食。』禪師對大眾說：『東村的王老一去不回，紛紛落下的黃葉，空自淒涼。』

臨安府靈隱慧淳圓智禪師上堂說法：『我的心就像秋天的月亮，在碧綠的深潭中，清澈明亮。』於是大喝一聲說：『寒山子（Hanshanzi）的話說錯了。』各位禪師，清澈明亮，沒有一絲塵埃，哪裡是中秋的月亮可以相比的？虛空光明，沒有任何對待，不是照亮世間的寶珠可以比擬的。光芒觸及天地，吞沒萬象，普天之下，照耀古今。』禪師問道：『這到底是什麼？』良久，禪師說：『今夜一輪滿月，清光無處不在。』

雪峰慧禪師的法嗣

杭州凈慈月堂道昌禪師，湖州吳氏。有僧人問道：『大用現前，不拘泥於常規法則時，會是怎樣？』禪師說：『張家兄弟太不像話了。』僧人說：『這樣說來，一切處都是可以去的了。』禪師說：『不要唐突冒犯人。』僧人問道：『心生則法生，心滅則法滅，那麼心法雙忘的時候，生滅又在哪裡呢？』禪師說：『左手拿來，右手就用。』僧人問：『如何是從上宗門中的事？』禪師說：『一畝地。』僧人說：『如果這樣理解』

【English Translation】 English version The Chan master said, 'When Jingci (name of a monastery) picks up his staff, isn't it like 'not tolerating a speck of dust in one's eye'? Countless Buddhas appear on the head of the staff, manifesting a sixteen-foot-tall body of purple-gold color, riding their lands to travel the ten directions, expounding all Dharmas, and liberating all beings. Isn't this like the chaotic falling of empty flowers? Now, is there anyone who can decisively cut off these delusions before the staff is picked up? If so, please come forward to meet Jingci. If not, remember not to cling to where there are originally no flowers and where the eye originally has no obstruction.' After saying this, he threw down the staff and stepped down from the seat.

Chan Master Xuefeng Long of Fuzhou ascended the platform and said, 'One is not two. It's not eating with the mouth and breathing with the nose. Don't talk about the Big Dipper hiding the body, and don't mention the turtle's nose of Nanshan (South Mountain). Bring out the family wealth for transactions. I advise you not to compete for the profit on the tip of an awl.'

Successor of Chan Master Changlu He

Chan Master Ganlu Dazhu of Zhenjiang Prefecture, a native of Fuzhou, ascended the platform and said, 'The sages and worthies, whether ancient or modern, are one and the same. It's like fire always goes to dry places and water always goes to wet places. Dig a well to drink and cultivate the field to eat.' The Chan master said to the assembly, 'Old Wang of Dongcun (East Village) has gone and not returned, and the falling yellow leaves are empty and desolate.'

Chan Master Lingyin Huichun Yuanzhi of Lin'an Prefecture ascended the platform and said, 'My heart is like the autumn moon, clear and bright in the green pool.' Then he shouted, 'Hanshanzi (Cold Mountain)'s words have fallen short!' Fellow Chan practitioners, clear and bright without a speck of dust, how can it be compared to the Mid-Autumn Moon? Empty and bright, beyond all duality, it cannot be compared to a world-illuminating pearl. Its light touches the universe and swallows all phenomena, illuminating the past and present throughout the entire world.' The Chan master asked, 'What is it?' After a long silence, the Chan master said, 'Tonight, the full moon is round, and its clear light is everywhere.'

Successor of Chan Master Xuefeng Hui

Chan Master Yuetang Daochang of Jingci Monastery in Hangzhou, from the Wu family of Huzhou. A monk asked, 'When great function manifests, not adhering to rules and regulations, what is it like?' The Chan master said, 'The Zhang brothers are too outrageous.' The monk said, 'In that case, all places are accessible.' The Chan master said, 'Don't be disrespectful.' The monk asked, 'If the mind arises, the Dharma arises; if the mind ceases, the Dharma ceases. Then when both mind and Dharma are forgotten, where does arising and ceasing exist?' The Chan master said, 'The left hand gets it, and the right hand uses it.' The monk asked, 'What is the matter within the ancestral gate from above?' The Chan master said, 'One mu (unit of area) of land.' The monk said, 'If I understand it like this'

如何。師曰。埋沒不少。問如何是諸佛本源。師曰。屋頭問路。曰向上還有事也無。師曰。月下拋磚。上堂。未透祖師關。千難與萬難。既透祖師關。千難與萬難。未透時難即且置。既透了因甚麼卻難放下。笊籬雖得價。動他杓柄也無端。上堂。與我相似共爾無緣。打翻藥銚傾出爐煙。還丹一粒分明在。流落人間是幾年。咄。上堂。雁過長空影沈寒水。雁無遺蹤之意。水無留影之心。若能如是正好買草鞋行腳。所以道。動則影現覺則冰生。不動不覺正在死水裡。薦福老人出頭不得。即且置。育王今日又作么生。向道莫行山下路。果聞𤠔叫斷腸聲。歲旦上堂。舉拂子曰。歲朝把筆萬事皆吉。忽有個漢出來道。和尚這個是三家村裡保正書。門底為甚麼將來。華王座上當作宗乘。只向他道。牛進千頭馬入百疋。

臨安府徑山照堂了一禪師。明州人。上堂。參玄之士觸境遇緣不能直下透脫者。蓋為業識深重情妄膠固。六門未息一處不通。絕點純清含生難到。直須入林不動草。入水不動波。始可順生死。流入人間世。諸人要會么。以拄杖畫曰。只向這裡薦取。

鎮江府金山了心禪師上堂。佛之一字孰云無。木馬泥牛滿道途。倚遍闌干春色晚。海風吹斷碧珊瑚。還有同聲相應同氣相求者么。百鳥不來樓閣閉。只聞夜雨

【現代漢語翻譯】現代漢語譯本問：如何？（如何是好？）師父說：埋沒了許多。（你被埋沒了很多。）問：如何是諸佛本源？（什麼是諸佛的根本源頭？）師父說：屋頭問路。（就像在屋頂上問路一樣，本末倒置。）問：向上還有事也無？（向上還有更高的境界嗎？）師父說：月下拋磚。（就像在月光下拋磚頭一樣，毫無意義。）上堂說法：未透祖師關，千難與萬難。（如果沒能參透祖師的關隘，就會有千難萬難。）既透祖師關，千難與萬難。（即使參透了祖師的關隘，仍然有千難萬難。）未透時難即且置。（未參透時的困難暫且不提。）既透了因甚麼卻難放下？（既然參透了，為什麼反而難以放下呢？）笊籬雖得價，動他杓柄也無端。（即使得到了笊籬，隨意撥動它的把柄也是沒有意義的。）上堂說法：與我相似共爾無緣。（與我相似的人，與你們沒有緣分。）打翻藥銚傾出爐煙。（打翻藥罐，傾倒出爐中的煙霧。）還丹一粒分明在，流落人間是幾年。（一顆還丹明明就在那裡，卻流落在人間多少年了。）咄！（呵斥聲。）上堂說法：雁過長空影沈寒水。（大雁飛過長空，影子沉入寒冷的水中。）雁無遺蹤之意，水無留影之心。（大雁沒有留下痕跡的想法，水也沒有留下影子的心思。）若能如是正好買草鞋行腳。（如果能像這樣，正好可以買草鞋去雲遊四方。）所以道：動則影現覺則冰生。（所以說，一動念頭就會顯現影子，一起覺知就會產生冰冷。）不動不覺正在死水裡。（不動念頭，不起覺知，就如同在死水中一樣。）薦福老人出頭不得。（薦福老人也無法從中脫身。）即且置。（暫且不提。）育王今日又作么生？（育王今天又會如何呢？）向道莫行山下路，果聞𤠔叫斷腸聲。（勸告人們不要走山下的小路，果然聽到了杜鵑鳥哀鳴的斷腸之聲。）歲旦上堂說法：舉拂子曰：歲朝把筆萬事皆吉。（新年伊始，拿起筆來，萬事都吉祥。）忽有個漢出來道：和尚這個是三家村裡保正書。（忽然有個人出來說：和尚，這只是三家村裡保正寫的字。）門底為甚麼將來？（拿到這裡來做什麼？）華王座上當作宗乘。（應該在華王座上作為宗乘來宣揚。）只向他道：牛進千頭馬入百疋。（只對他說：牛進了千頭，馬進了百匹。）

臨安府徑山照堂了一禪師，明州人。（臨安府徑山照堂了一禪師，是明州人。）上堂說法：參玄之士觸境遇緣不能直下透脫者。（參禪的人，遇到境界和因緣，不能當下透徹解脫的。）蓋為業識深重情妄膠固。（是因為業識深重，情執妄念根深蒂固。）六門未息一處不通。（六根不清凈，一處不通達。）絕點純清含生難到。（達到絕對清凈的境界，對於有情眾生來說很難。）直須入林不動草，入水不動波。（必須做到進入樹林不驚動草，進入水中不波動水。）始可順生死，流入人間世。（才可以順應生死，流入人間世。）諸人要會么？（你們想要領會嗎？）以拄杖畫曰：只向這裡薦取。（用拄杖畫了一下說：就在這裡體會領悟。）

鎮江府金山了心禪師上堂。（鎮江府金山了心禪師上堂說法。）佛之一字孰云無？（『佛』這個字，誰說沒有呢？）木馬泥牛滿道途。（木馬泥牛遍佈道路。）倚遍闌干春色晚。（倚遍了欄桿，春色已晚。）海風吹斷碧珊瑚。（海風吹斷了碧綠的珊瑚。）還有同聲相應同氣相求者么？（還有志同道合的人嗎？）百鳥不來樓閣閉，只聞夜雨。（百鳥不來，樓閣緊閉，只能聽到夜雨的聲音。）

【English Translation】 English version Question: What then? (What is to be done?) The Master said: Much is buried. (You are burying a lot.) Question: What is the original source of all Buddhas? (What is the fundamental source of all Buddhas?) The Master said: Asking for directions on the roof. (Like asking for directions on the roof, putting the cart before the horse.) Question: Is there anything further beyond this? (Is there a higher state beyond this?) The Master said: Throwing bricks under the moonlight. (Like throwing bricks under the moonlight, meaningless.) Ascending the hall to preach: Not having penetrated the barrier of the Patriarchs, there are a thousand difficulties and ten thousand hardships. (If you haven't penetrated the barrier of the Patriarchs, there will be a thousand difficulties and ten thousand hardships.) Having penetrated the barrier of the Patriarchs, there are a thousand difficulties and ten thousand hardships. (Even if you have penetrated the barrier of the Patriarchs, there are still a thousand difficulties and ten thousand hardships.) The difficulties before penetration can be set aside for now. (The difficulties before penetration can be set aside for now.) Having penetrated, why is it so difficult to let go? (Having penetrated, why is it so difficult to let go?) Although the bamboo sieve has its value, moving its handle is pointless. (Even if you have a bamboo sieve, moving its handle arbitrarily is meaningless.) Ascending the hall to preach: Those who are similar to me have no affinity with you. (Those who are similar to me have no affinity with you.) Knocking over the medicine pot, pouring out the smoke from the furnace. (Knocking over the medicine pot, pouring out the smoke from the furnace.) A single pill of elixir is clearly present, but how many years has it been drifting in the human world? (A single pill of elixir is clearly present, but how many years has it been drifting in the human world?) Tut! (A sound of rebuke.) Ascending the hall to preach: Geese fly across the long sky, their shadows sink into the cold water. (Geese fly across the long sky, their shadows sink into the cold water.) The geese have no intention of leaving traces, and the water has no intention of retaining shadows. (The geese have no intention of leaving traces, and the water has no intention of retaining shadows.) If one can be like this, it is good to buy straw sandals and travel on foot. (If one can be like this, it is good to buy straw sandals and travel on foot.) Therefore, it is said: When there is movement, shadows appear; when there is awareness, ice is formed. (Therefore, it is said: When there is movement, shadows appear; when there is awareness, ice is formed.) Without movement and without awareness, one is in dead water. (Without movement and without awareness, one is in dead water.) The old man of Jianfu cannot emerge. (The old man of Jianfu cannot emerge.) Let it be for now. (Let it be for now.) What will Yuwang do today? (What will Yuwang do today?) Advising not to walk the path at the foot of the mountain, one indeed hears the heartbreaking sound of the cuckoo. (Advising not to walk the path at the foot of the mountain, one indeed hears the heartbreaking sound of the cuckoo.) Ascending the hall to preach on New Year's Day: Raising the whisk, he said: Holding the brush on New Year's morning, all things are auspicious. (Ascending the hall to preach on New Year's Day: Raising the whisk, he said: Holding the brush on New Year's morning, all things are auspicious.) Suddenly, a man came out and said: Abbot, this is just the writing of the village head in Sanjia Village. (Suddenly, a man came out and said: Abbot, this is just the writing of the village head in Sanjia Village.) Why bring it here? (Why bring it here?) It should be regarded as the supreme vehicle on the throne of King Hua. (It should be regarded as the supreme vehicle on the throne of King Hua.) Just say to him: A thousand heads of cattle enter, and a hundred bolts of horses enter. (Just say to him: A thousand heads of cattle enter, and a hundred bolts of horses enter.)

Chan Master Zhaotang Liaole of Jingshan in Lin'an Prefecture was from Mingzhou. (Chan Master Zhaotang Liaole of Jingshan in Lin'an Prefecture was from Mingzhou.) Ascending the hall to preach: Those who study the profound and encounter circumstances and conditions but cannot directly penetrate and break through. (Those who study the profound and encounter circumstances and conditions but cannot directly penetrate and break through.) It is because karmic consciousness is deep and heavy, and emotional delusions are firmly fixed. (It is because karmic consciousness is deep and heavy, and emotional delusions are firmly fixed.) The six gates are not at rest, and one place is not connected. (The six senses are not at rest, and one place is not connected.) It is difficult for pure clarity to reach the realm where life is contained. (It is difficult for pure clarity to reach the realm where life is contained.) One must enter the forest without disturbing the grass, and enter the water without disturbing the waves. (One must enter the forest without disturbing the grass, and enter the water without disturbing the waves.) Only then can one follow birth and death and flow into the human world. (Only then can one follow birth and death and flow into the human world.) Do you all want to understand? (Do you all want to understand?) Drawing with a staff, he said: Just realize and take it from here. (Drawing with a staff, he said: Just realize and take it from here.)

Chan Master Liaoxin of Jinshan in Zhenjiang Prefecture ascended the hall to preach. (Chan Master Liaoxin of Jinshan in Zhenjiang Prefecture ascended the hall to preach.) Who says the word 'Buddha' is without meaning? ('Buddha' this word, who says it has no meaning?) Wooden horses and clay oxen fill the roads. (Wooden horses and clay oxen fill the roads.) Leaning against the railing, the spring scenery is late. (Leaning against the railing, the spring scenery is late.) The sea breeze breaks the green coral. (The sea breeze breaks the green coral.) Are there any who respond in the same voice and seek each other with the same spirit? (Are there any who respond in the same voice and seek each other with the same spirit?) The birds do not come, the pavilion is closed, only the night rain is heard. (The birds do not come, the pavilion is closed, only the night rain is heard.)

滴芭蕉。

香嚴月禪師法嗣

鄧州香嚴倚松如璧禪師。撫州饒氏子。上堂。變化密移何太急。剎那唸唸一呼吸。八萬四千方便門。且道何門不可入。入不入曉來雨打芭蕉濕。慇勤更問個中人。門外堂堂相對立。聞啄木鳥鳴說偈曰。剝剝剝裡面有蟲外面啄。多少茫茫瞌睡人。頂后一錐猶未覺。若不覺更聽山僧剝剝剝。

慧林深禪師法嗣

臨安府靈隱寂室慧光禪師。錢塘夏侯氏。僧問。飛來山色示清凈法身。合澗溪聲演廣長舌相。正當恁么時如何是雲門一曲。師曰。芭蕉葉上三更雨。曰一句全提超佛祖。滿筵朱紫盡知音。師曰。逢人不得錯舉。上堂。不用求真何須息見。倒騎牛兮入佛殿。羌笛一聲天地空。不知誰識瞿曇面。

臺州國清愚谷妙印禪師上堂。滿口道得底。為甚麼不知有。十方知有底。為甚麼滿口道不得。且道誵訛在甚麼處。若也知得許爾照用同時明闇俱了。其或未然。道得道不得知有不知有。南山石大蟲解作師子吼。

臺州國清垂慈普紹禪師上堂。靈云悟桃花。玄沙傍不肯。多少癡禪和。擔雪去填井。今春花又開。此意誰能領。端的少人知。花落春風靜。

泉州九座慧邃禪師上堂。九座今日向孤峰絕頂。駕一隻鐵船。截斷天下人要津。教他揮篙動棹。不得有個錦

【現代漢語翻譯】現代漢語譯本滴芭蕉。

香嚴月禪師法嗣

鄧州香嚴倚松如璧禪師（Dengzhou Xiangyan Yisong Rubo Chanshi）：撫州饒氏之子。上堂說法：『變化密移何太急，剎那唸唸一呼吸。八萬四千方便門，且道何門不可入？入不入曉來雨打芭蕉濕。慇勤更問個中人，門外堂堂相對立。』聽到啄木鳥鳴叫，說偈語道：『剝剝剝裡面有蟲外面啄，多少茫茫瞌睡人，頂后一錐猶未覺。若不覺更聽山僧剝剝剝。』

慧林深禪師法嗣

臨安府靈隱寂室慧光禪師（Lingyinsi Jishi Huiguang Chanshi）：錢塘夏侯氏。僧人問：『飛來山色示清凈法身，合澗溪聲演廣長舌相。正當恁么時如何是雲門一曲？』師說：『芭蕉葉上三更雨。』僧人說：『一句全提超佛祖，滿筵朱紫盡知音。』師說：『逢人不得錯舉。』上堂說法：『不用求真何須息見，倒騎牛兮入佛殿。羌笛一聲天地空，不知誰識瞿曇面。』

臺州國清愚谷妙印禪師（Guoqing Yugu Miaoyin Chanshi）上堂說法：『滿口道得底，為甚麼不知有。十方知有底，為甚麼滿口道不得。且道誵訛在甚麼處？若也知得許爾照用同時明闇俱了。其或未然。道得道不得知有不知有。南山石大蟲解作師子吼。』

臺州國清垂慈普紹禪師（Guoqing Chuici Pushao Chanshi）上堂說法：『靈云悟桃花，玄沙傍不肯。多少癡禪和，擔雪去填井。今春花又開，此意誰能領？端的少人知，花落春風靜。』

泉州九座慧邃禪師（Jiu zuo Huisui Chanshi）上堂說法：『九座今日向孤峰絕頂，駕一隻鐵船，截斷天下人要津，教他揮篙動棹，不得有個錦

【English Translation】 English version Dripping Banana Leaves.

Successor of Zen Master Xiangyan Yue

Zen Master Yisong Rubo of Xiangyan in Dengzhou (Dengzhou Xiangyan Yisong Rubo Chanshi): A member of the Rao family from Fuzhou. Ascending the hall, he preached: 'Changes occur with subtle swiftness, each moment a breath. Eighty-four thousand expedient gates, tell me, which gate is impossible to enter? Whether entering or not, the rain at dawn wets the banana leaves. Earnestly inquire of those within, standing face to face outside the gate.' Hearing the sound of a woodpecker, he spoke in verse: 'Peck, peck, peck, worms inside, pecking outside. How many are lost in drowsy slumber, unaware of the awl behind their heads. If you don't awaken, listen again to this mountain monk's peck, peck, peck.'

Successor of Zen Master Huilin Shen

Zen Master Huiguang of Jishi at Lingyin Temple in Lin'an Prefecture (Lingyinsi Jishi Huiguang Chanshi): A Xiahou from Qiantang. A monk asked: 'The mountain colors of Feilai reveal the pure Dharma body, the stream's sound expounds the broad and long tongue. At just such a time, what is a melody from Yunmen?' The Master said: 'Midnight rain on banana leaves.' The monk said: 'A single phrase entirely elevates beyond Buddhas and ancestors, a hall full of dignitaries understand the sound.' The Master said: 'Do not mistakenly present it to just anyone.' Ascending the hall, he preached: 'No need to seek truth, no need to cease seeing. Riding the ox backwards, entering the Buddha hall. A single sound of the Qiang flute empties heaven and earth, who knows the face of Gautama?'

Zen Master Miaoyin of Yugu at Guoqing Temple in Taizhou (Guoqing Yugu Miaoyin Chanshi) ascended the hall and preached: 'Able to speak fully, why not know existence? Knowing existence in all directions, why not able to speak fully? Tell me, where does the error lie? If you know, you are allowed to illuminate and use simultaneously, understanding both light and darkness. If not, able to speak or not, knowing existence or not, the stone monster of Nanshan roars like a lion.'

Zen Master Pushao of Chuici at Guoqing Temple in Taizhou (Guoqing Chuici Pushao Chanshi) ascended the hall and preached: 'Lingyun awakened to the peach blossoms, Xuansha stood by, unconvinced. How many foolish Zen monks carry snow to fill a well. This spring the flowers bloom again, who can grasp this meaning? Truly few know, the flowers fall, the spring breeze is still.'

Zen Master Huisui of Jiuzuo in Quanzhou (Jiu zuo Huisui Chanshi) ascended the hall and preached: 'Today, Jiuzuo, towards the solitary peak's summit, pilots an iron boat, cutting off the vital crossing of all people, teaching them to wave oars and move poles, unable to have a brocade

標子。且道在甚麼人手裡。拈拄杖曰。看看向道是龍剛不信。等閑奪得始驚人。

報恩然禪堂法嗣

秀州資聖元祖禪師。僧問。紫金蓮捧千輪足。白玉毫輝萬德身。如何是佛。師曰。拖槍帶甲。曰貫花千偈雖殊品。標月還歸理一如。如何是法。師曰。元豐條紹興令。曰林下雅為方外客。人間堪作火中蓮。如何是僧。師曰。披席把碗。

慧林海禪師法嗣

廬山萬杉壽堅禪師。相州人。歲旦上堂。有一人不拜歲不迎新。寒暑不能侵其體。聖凡不能混其跡。從來鼻孔遼天。誰管多年曆日。大眾且道。此人即今在甚麼處。卓拄杖曰。咄咄咄沒處去。

開先宗禪師法嗣

瑞州黃檗惟初禪師。常州蔡氏子。上堂。我見宗大哥平生槁默危坐。所謂朽木形骸。未嘗口角譊譊。將佛祖言教以當門庭。只要當人歇得十成。自然不向這殼漏子上著到。有僧問。既不向這殼漏子上著到。未審如何保任。師曰。無爾用心處。曰和尚豈無方便。師曰。𨫼餅既無汁壓沙那有油。

潭州嶽麓海禪師。僧問。進前三步時如何。師曰。撞頭磕額。曰退後三步時如何。師曰。墮坑落塹。曰不進不退時如何。師曰。立地死漢。

雪峰演禪師法嗣

福州西禪慧舜禪師。真定府人。上堂。五日一參三八普說

【現代漢語翻譯】現代漢語譯本：標子（指所標示的事物或目標）。且說道在什麼人手裡？拈起拄杖說：『看看，（如果）向你說這是龍，（你）剛不相信，輕易奪得（之後）才驚訝。』

報恩然禪堂法嗣

秀州資聖元祖禪師。有僧人問：『紫金蓮捧著千輪足，白玉毫輝映著萬德身，如何是佛？』禪師說：『拖槍帶甲。』（比喻佛具有降伏一切煩惱的力量）僧人說：『貫花千偈雖然品類殊異，標月終歸道理一樣，如何是法？』禪師說：『元豐條紹興令。』（比喻法是規範和準則）僧人說：『林下高雅是方外之客，人間堪作火中蓮，如何是僧？』禪師說：『披席把碗。』（形容僧人清貧的生活）

慧林海禪師法嗣

廬山萬杉壽堅禪師。相州人。歲旦上堂（新年第一天升座說法）：『有一個人不拜年，不迎接新年，寒暑不能侵襲他的身體，聖凡不能混淆他的軌跡，從來鼻孔朝天，誰管他多年的歷日。』大眾，且說道，這個人如今在什麼地方？卓拄杖說：『咄咄咄，沒處去。』

開先宗禪師法嗣

瑞州黃檗惟初禪師。常州蔡氏子。上堂：『我見宗大哥平生沉默寡言，危坐不動，所謂朽木形骸，未嘗口角爭執。將佛祖言教作為門庭，只要當人歇得十成，自然不向這殼漏子上著到。』有僧人問：『既不向這殼漏子上著到，未審如何保任？』禪師說：『無爾用心處。』（沒有你用心的地方）僧人說：『和尚豈無方便？』禪師說：『𨫼餅既無汁，壓沙那有油？』（比喻沒有因就沒有果）

潭州嶽麓海禪師。僧人問：『進前三步時如何？』禪師說：『撞頭磕額。』（比喻盲目前進會遭受挫折）僧人說：『退後三步時如何？』禪師說：『墮坑落塹。』（比喻退縮不前會陷入困境）僧人說：『不進不退時如何？』禪師說：『立地死漢。』（比喻停滯不前毫無生機）

雪峰演禪師法嗣

福州西禪慧舜禪師。真定府人。上堂：『五日一參，三八普說。』

【English Translation】 English version: The target (referring to the indicated thing or goal). Now, tell me, in whose hands is it? He raised his staff and said, 'Look, if I tell you it's a dragon, you just won't believe it; only when you easily seize it will you be surprised.'

Successor of Baoren Ran's Zen Hall

Zen Master Yuanzu of Zisheng Temple in Xiuzhou. A monk asked, 'Purple golden lotuses hold up the feet with a thousand wheels, white jade light shines on the body of ten thousand virtues. What is Buddha?' The Master said, 'Dragging spears and wearing armor.' (Metaphor for the Buddha having the power to subdue all afflictions) The monk said, 'Although the thousand verses strung like flowers are of different kinds, pointing to the moon ultimately returns to the same principle. What is Dharma?' The Master said, 'The Yuanfeng regulations and the Shaoxing decrees.' (Metaphor for the Dharma being norms and guidelines) The monk said, 'Being elegant under the forest is like an outsider, being in the human world is like a lotus in fire. What is Sangha?' The Master said, 'Wearing a mat and holding a bowl.' (Describing the simple life of a monk)

Successor of Zen Master Hai of Huilin

Zen Master Shoujian of Wanshan Mountain in Lushan. A native of Xiangzhou. Giving a lecture on New Year's Day: 'There is a person who does not celebrate the New Year, does not welcome the New Year, cold and heat cannot invade his body, the sacred and the mundane cannot confuse his traces, his nostrils have always been facing the sky, who cares about his many years of calendar days.' Everyone, tell me, where is this person now? He struck the staff and said, 'Tut, tut, tut, nowhere to go.'

Successor of Zen Master Zong of Kaixian

Zen Master Weichu of Huangbo in Ruizhou. A member of the Cai family in Changzhou. Giving a lecture: 'I see Brother Zong is usually silent and sits upright, what is called a decayed wood and skeleton, never arguing. Taking the Buddha's teachings as the gate, just wanting people to completely stop, naturally not getting attached to this leaky shell.' A monk asked, 'Since you are not attached to this leaky shell, how do you maintain it?' The Master said, 'There is no place for your mind to be used.' The monk said, 'Doesn't the abbot have any expedient means?' The Master said, 'Since the sesame cake has no juice, how can you get oil from pressing sand?' (Metaphor that there is no result without a cause)

Zen Master Hai of Yuelu in Tanzhou. A monk asked, 'What about taking three steps forward?' The Master said, 'Bumping your head and hitting your forehead.' (Metaphor that blindly advancing will suffer setbacks) The monk said, 'What about taking three steps back?' The Master said, 'Falling into a pit and falling into a ditch.' (Metaphor that retreating will lead to difficulties) The monk said, 'What about not advancing or retreating?' The Master said, 'A dead man standing on the ground.' (Metaphor that stagnation is lifeless)

Successor of Zen Master Yan of Xuefeng

Zen Master Huishun of Xichan in Fuzhou. A native of Zhengding Prefecture. Giving a lecture: 'One interview every five days, a general explanation on the 3rd and 8th.'

。千說萬說橫說豎說。忽有個漢出來道。說即不無。爭奈三門頭兩個不肯。山僧即向他道瞎漢。若不得他兩個。西禪大似不遇知音。

長蘆了禪師法嗣

明州天童宗玨禪師。僧問。如何是道。師曰。十字街頭休斫額。上堂。劫前運步世外橫身。妙契不可以意到。真證不可以言傳。直得虛靜斂氣。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時作么生履踐。偏正不曾離本位。縱橫那涉語因緣。

真州長蘆妙覺慧悟禪師上堂。盡大地是個解脫門。把手拽不肯入。雪峰老漢抑逼人作么既到這裡為甚麼鼻孔在別人手裡。良久曰。貪觀天上月失卻手中橈。僧問。雁過長空影沈寒水。雁無遺縱之意。水無沈影之心。還端的也無。師曰。蘆花兩岸雪江水一天秋。曰便恁么去時如何。師曰。雁過長空聻。僧擬議。師曰。靈利衲子。

福州龜山義初禪師上堂。久默斯要不務速說。釋迦老子寐語作么。我今為汝保任斯事終不虛也。大似壓良為賤。既不恁么畢竟如何。白雲籠岳頂翠色轉崔嵬。

健康保寧興譽禪師上堂。步入道場影涵宗鑒。粲粲星羅霽夜。英英花吐春時。木人密運。化機絲毫不爽。石女全提。空印文彩大彰。且道不一不異無去無來。合作么生體悉。的的縱橫皆妙用。阿儂元不異中來。

【現代漢語翻譯】現代漢語譯本：千說萬說，橫說豎說。忽然有個人出來說：『說不是沒有，只是三門頭兩個不肯。』我便對他說：『瞎漢！若沒有他兩個，西禪就像沒有遇到知音一樣。』

長蘆了禪師的法嗣

明州天童宗玨禪師。有僧人問：『如何是道？』禪師說：『十字街頭休斫額。』禪師上堂說法：『劫前運步，世外橫身，妙契不可以意到，真證不可以言傳。』直接虛靜斂氣，白雲向寒巖而斷，靈光破暗，明月隨夜船而來。正在這個時候該如何踐行呢？偏正不曾離開本位，縱橫哪能涉及語因緣。

真州長蘆妙覺慧悟禪師上堂說法：『整個大地都是一個解脫門，（你們）拉著手卻不肯進入。雪峰老漢這樣逼迫人做什麼？既然到了這裡，為什麼鼻孔還在別人手裡？』良久后說：『貪觀天上月，失卻手中橈。』有僧人問：『雁過長空，影沈寒水，雁無遺縱之意，水無沈影之心，還真是這樣嗎？』禪師說：『蘆花兩岸雪，江水一天秋。』僧人說：『如果就這樣去，又該如何？』禪師說：『雁過長空聻！』僧人猶豫。禪師說：『靈利衲子。』

福州龜山義初禪師上堂說法：『久默斯要，不務速說。釋迦老子寐語作么？我今為汝保任斯事終不虛也。』大似壓良為賤。既然不是這樣，那到底如何？白雲籠岳頂，翠色轉崔嵬。

健康保寧興譽禪師上堂說法：『步入道場，影涵宗鑒，粲粲星羅霽夜，英英花吐春時。木人密運，化機絲毫不爽，石女全提，空印文彩大彰。』且說不一不異，無去無來，該如何體悟？『的的縱橫皆妙用，阿儂元不異中來。』

【English Translation】 English version: Saying it a thousand times, saying it horizontally and vertically. Suddenly, someone comes out and says, 'Saying it is not without merit, but the two at Sanmentou (Three Gate Head, location name) are unwilling.' The mountain monk then said to him, 'Blind man! If I don't have those two, Xichan (West Chan, temple name) is like not meeting a kindred spirit.'

Dharma heir of Zen Master Changlu Liao

Zen Master Zongjue of Tiantong (Tiantong Temple) in Mingzhou. A monk asked, 'What is the Dao (the Way)?' The Master said, 'Don't chop your forehead at the crossroads.' The Master ascended the hall and said, 'Moving before the kalpa (aeon), the body lies across the world. The subtle union cannot be reached by intention, the true realization cannot be conveyed by words.' Directly, emptiness and stillness gather the breath, white clouds break towards the cold cliff, spiritual light breaks the darkness, and the bright moon comes with the night boat. At just such a time, how should one practice? The partial and the complete have never left their original position, and the vertical and horizontal do not involve the cause and condition of words.

Zen Master Miaojue Huiwu of Changlu (Long Reed Temple) in Zhenzhou ascended the hall and said, 'The entire earth is a gate of liberation. (You) hold hands but are unwilling to enter. What is old man Xuefeng (Snowy Peak, a mountain name) doing by forcing people like this? Since you have arrived here, why is your nose still in someone else's hands?' After a long silence, he said, 'Greedy to watch the moon in the sky, losing the oar in your hand.' A monk asked, 'Geese fly across the long sky, their shadows sink in the cold water. The geese have no intention of leaving a trace, and the water has no intention of holding the shadow. Is this really the case?' The Master said, 'Reeds and flowers on both banks are like snow, the river and water are like an autumn sky.' The monk said, 'If I go like this, what should I do?' The Master said, 'Geese fly across the long sky, eh!' The monk hesitated. The Master said, 'Sharp-witted monk.'

Zen Master Yichu of Guishan (Turtle Mountain) in Fuzhou ascended the hall and said, 'Long silence is essential, do not rush to speak. What is Shakyamuni (釋迦老子, the Buddha) doing by muttering in his sleep? Now I guarantee this matter for you, it will never be false.' It's like oppressing the good to make them base. Since it's not like that, then what is it after all? White clouds envelop the mountain peak, and the emerald green color turns towering.

Zen Master Xingyu of Baoning (Protecting Peace Temple) in Jiankang ascended the hall and said, 'Entering the Dharma hall, the shadow contains the ancestral mirror, the stars are bright in the clear night, and the flowers bloom beautifully in the spring. The wooden man secretly operates, and the mechanism of transformation is flawless. The stone woman fully lifts, and the patterns of the empty seal are greatly manifested.' Furthermore, speaking of not one and not different, without going and without coming, how should one realize it? 'The true and the vertical and horizontal are all wonderful uses, and I originally came from the non-different.'

真州北山法通禪師上堂。吞盡三世底。為甚麼開口不得。照破四天下底。為甚麼開眼不得。作么生得十成通暢去。金針雙鎖備葉露隱全該。僧問。斷言語絕。思惟處乞師指示。師曰。滴水不入石。

天童覺禪師法嗣

明州雪竇嗣宗禪師。徽州陳氏子。幼業經圓具。依妙湛慧禪師詰問次釋然契悟。慧以麈尾拂付之。后謁宏智蒙印可其道愈尊。出住普照善權翠巖雪竇。上堂。人人有個鼻孔。唯有善權無鼻孔。為甚麼無。二十年前被人掣落了也。人人有兩個眼睛。唯有善權無眼睛。為甚麼無。被人木槵子換了也。人人有個髑髏。唯有善權無髑髏。為甚麼無。借人作屎杓了也。遂召大眾曰。鼻孔又無。眼睛又無。髑髏又無。諸人還識善權么。若也不識。是諸人埋沒善權。其或未然。更聽一頌。澗底泥牛金貼面。山頭石女著真紅。系驢橛上生芝草。不是云藹香爐峰。上堂。翠巖不是不說。只為無個時節。今朝快便難逢。一句為君剖決。露柱本是木頭。秤錘只是生鐵。諸人若到諸方。莫道山僧饒舌。僧問。蓮花未出水時如何。師曰。沒卻爾鼻孔。曰出水后如何。師曰。穿著爾眼睛。曰如何是正法眼。師曰。烏豆。問如何是君。師曰。磨礱三尺劍待斬不平人。曰如何是臣。師曰。白雲閑不徹流水太忙生。曰如何

【現代漢語翻譯】現代漢語譯本：

真州北山法通禪師升座說法：『吞盡三世（過去、現在、未來）的，為什麼不能開口？照破四天下的，為什麼不能睜眼？』怎樣才能完全通暢呢？就像金針雙鎖一樣，細微之處都完全包含。

有僧人問：『斷絕言語，斷絕思惟之處，請老師指示。』法通禪師說：『滴水不入石。』

天童覺禪師的法嗣

明州雪竇嗣宗禪師，是徽州陳氏之子。年幼時學習經書，圓滿具足戒后，依止妙湛慧禪師，在詰問中豁然開悟。慧禪師將拂塵交付給他。後來拜見宏智禪師，得到印可，他的道行更加精進。後來出任普照寺、善權寺、翠巖寺、雪竇寺的住持。升座說法：『人人都有個鼻孔，唯獨善權寺沒有鼻孔。為什麼沒有？二十年前被人扯掉了。人人都有兩隻眼睛，唯獨善權寺沒有眼睛。為什麼沒有？被人用木槵子換掉了。人人都有個頭顱，唯獨善權寺沒有頭顱。為什麼沒有？借給別人當屎勺用了。』

於是召集大眾說：『鼻孔也沒有，眼睛也沒有，頭顱也沒有，各位還認識善權寺嗎？如果還不認識，那就是各位埋沒了善權寺。如果不是這樣，再聽一首偈頌：澗底的泥牛，臉上貼著金；山頭的石女，穿著真紅的衣服；系驢的木樁上，生長著芝草；那不是雲霧繚繞的香爐峰。』

升座說法：『翠巖寺不是不說，只是沒有合適的時機。今天真是難得的好機會，用一句話為你們剖析決斷。露柱本來就是木頭，秤錘只是生鐵。各位如果到其他地方，不要說我饒舌。』

有僧人問：『蓮花未出水時如何？』雪竇禪師說：『沒掉你的鼻孔。』僧人問：『出水后如何？』雪竇禪師說：『穿著你的眼睛。』僧人問：『如何是正法眼？』雪竇禪師說：『烏豆。』僧人問：『如何是君？』雪竇禪師說：『磨礪三尺寶劍，等待斬殺不平之人。』僧人問：『如何是臣？』雪竇禪師說：『白雲閑散而不徹底，流水太過忙碌。』僧人問：『如何』

【English Translation】 English version:

Zen Master Fatong of Beishan in Zhenzhou ascended the Dharma hall and said: 'That which has swallowed the three worlds (past, present, and future), why cannot it open its mouth? That which illuminates the four continents, why cannot it open its eyes?' How can one attain complete unobstructedness? It is like a golden needle with a double lock, where every subtle detail is fully contained.

A monk asked: 'Where words are cut off and thoughts are extinguished, I beg the teacher for instruction.' Zen Master Fatong said: 'A drop of water does not penetrate stone.'

Dharma heir of Zen Master Ju of Tiantong

Zen Master Sizong of Xuedou in Mingzhou was a son of the Chen family in Huizhou. In his youth, he studied the scriptures, and after fully receiving the precepts, he relied on Zen Master Miaozhan Hui. During questioning, he suddenly attained enlightenment. Zen Master Hui gave him a whisk. Later, he visited Zen Master Hongzhi and received his approval, and his practice became even more refined. Later, he served as abbot of Puzhao Temple, Shanquan Temple, Cuiyan Temple, and Xuedou Temple. Ascending the Dharma hall, he said: 'Everyone has a nose, but only Shanquan Temple has no nose. Why not? It was torn off twenty years ago. Everyone has two eyes, but only Shanquan Temple has no eyes. Why not? They were replaced with soapberry seeds. Everyone has a skull, but only Shanquan Temple has no skull. Why not? It was borrowed to be used as a dung ladle.'

Then he summoned the assembly and said: 'There is no nose, no eyes, and no skull. Do you all recognize Shanquan Temple? If you do not recognize it, then you are burying Shanquan Temple. If that is not the case, then listen to another verse: The mud ox at the bottom of the ravine has a golden face. The stone woman on the mountain wears true red clothes. Sesame grass grows on the stake where the donkey is tied. That is not the incense burner peak shrouded in clouds.'

Ascending the Dharma hall, he said: 'Cuiyan Temple is not that it doesn't speak, but that there is no suitable time. Today is a rare and opportune moment, and I will use a single phrase to dissect and decide for you. The dew pillar is originally wood, and the weight is only pig iron. If you go to other places, do not say that this mountain monk is garrulous.'

A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' Zen Master Xuedou said: 'Plugging your nose.' The monk asked: 'What is it like after it emerges from the water?' Zen Master Xuedou said: 'Wearing your eyes.' The monk asked: 'What is the eye of the true Dharma?' Zen Master Xuedou said: 'Black beans.' The monk asked: 'What is a ruler?' Zen Master Xuedou said: 'Sharpening a three-foot sword, waiting to slay the unjust.' The monk asked: 'What is a subject?' Zen Master Xuedou said: 'White clouds are idle but not thorough, flowing water is too busy.' The monk asked: 'What'

是君臣道合。師曰。雲行雨施月皎星輝。問如何是正中偏。師曰。菱花未照前。曰如何是偏中正。師曰。團圞無少剩。曰如何是正中來。師曰。遍界絕纖埃。曰如何是兼中至。師曰。嚙鏃功前戲。曰如何是兼中到。師曰。十道不通耗。問如何是轉功就位。師曰。撒手無依全體現。扁舟漁父宿蘆花。曰如何是轉位就功。師曰。半夜嶺頭風月靜。一聲高樹老𤠔啼。曰如何是功位齊彰。師曰。出門不踏來時路。滿目飛塵絕點埃。曰如何是功位俱隱。師曰。泥牛飲盡澄潭月。石馬加鞭不轉頭。師終於本山。塔全身寺之西南隅。

常州善權法智禪師。陜府柏氏子。壯于西京聖果寺祝髮習華嚴。棄謁南陽謹。次參大洪智。逾十年無所證。後於宏智言下豁然。出居善權。次遷金粟。上堂。明月高懸未照前。雪眉人憑玉闌干。夜深雨過風雷息。客散云樓酒碗乾。上堂。三界無法何處求心。驚蛇入草飛鳥出林。雨過山堂秋夜靜。市聲終不到孤岑。

杭州凈慈自得慧暉禪師。會稽張氏子。幼依澄照道凝染削進具。甫二十扣真歇于長蘆。微有所證。旋里謁宏智。智舉當明中有暗。不以暗相遇。當暗中有明。不以明相睹問之。語不契初夜定回往聖僧前燒香。而宏智適至。師見之頓明前話。次日入室。智舉堪嗟去日顏如玉。卻嘆回時

【現代漢語翻譯】現代漢語譯本：是君臣之道相合。禪師說：『雲行雨施，月亮皎潔，星光閃耀。』學僧問：『如何是正中偏？』禪師說：『菱花鏡未照之前。』學僧說：『如何是偏中正？』禪師說：『圓滿無缺。』學僧說：『如何是正中來？』禪師說：『整個世界沒有一絲塵埃。』學僧說：『如何是兼中至？』禪師說：『箭頭已深入，之前的努力只是遊戲。』學僧說：『如何是兼中到？』禪師說：『所有道路都不通，沒有損耗。』學僧問：『如何是轉功就位？』禪師說：『撒手放下，全體顯現，如同扁舟漁父在蘆葦花中安睡。』學僧說：『如何是轉位就功？』禪師說：『半夜嶺頭風清月靜，一聲高樹上的老猿啼叫。』學僧說：『如何是功位齊彰？』禪師說：『出門不走來時的路，滿眼飛塵，沒有一點塵埃。』學僧說：『如何是功位俱隱？』禪師說：『泥做的牛飲盡澄澈潭中的月亮，石做的馬鞭打也不回頭。』禪師最終在本山圓寂，塔建在全身寺的西南角。常州善權法智禪師，陜府柏氏之子。年輕時在西京聖果寺剃度出家，學習《華嚴經》。後來去拜訪南陽慧忠，接著參訪大洪智禪師，十年多沒有開悟。之後在宏智禪師的言語下豁然開悟，於是出任善權寺住持，後來又遷到金粟寺。上堂說法時說：『明月高高懸掛，還未照耀之前，雪眉之人靠著玉石欄桿。夜深雨過，風雷停息，客人散去，云樓上的酒碗也空了。』上堂說法時說：『三界之中沒有法，到哪裡去求心？如同受驚的蛇鉆入草叢，飛鳥飛出樹林。雨後的山堂，秋夜寂靜，市井的聲音終究傳不到這孤寂的山峰。』杭州凈慈自得慧暉禪師，會稽張氏之子。年幼時依止澄照道凝剃度出家，受具足戒。剛滿二十歲就去長蘆拜訪真歇了禪師，略有所悟。回到家鄉后拜訪宏智禪師。宏智禪師舉出『當明中有暗，不以暗相遇；當暗中有明，不以明相睹』來問他。慧暉禪師的回答不契合。初夜禪定后，他回到聖僧前燒香，而宏智禪師正好來到。慧暉禪師見到宏智禪師，頓時明白了之前的話。第二天入室，宏智禪師舉出『可嘆過去的容顏如玉，卻嘆息回來時……』

【English Translation】 English version: It is the harmony of the way of ruler and minister. The Master said, 'Clouds move and rain falls, the moon is bright and the stars shine.' A monk asked, 'What is the 'bias within the center' (Zhengzhongpian)?' The Master said, 'Before the bronze mirror reflects.' The monk said, 'What is the 'center within the bias' (Pianzhongzheng)?' The Master said, 'Perfectly round, without any remainder.' The monk said, 'What is 'coming from the center' (Zhengzhonglai)?' The Master said, 'The entire world is free from even the slightest dust.' The monk said, 'What is 'arriving within the combined' (Jianzhongzhi)?' The Master said, 'The arrowhead is already deeply embedded; the previous efforts were just play.' The monk said, 'What is 'reaching within the combined' (Jianzhongdao)?' The Master said, 'All paths are blocked, with no depletion.' The monk asked, 'What is 'turning merit to attain position' (Zhuangongjiuwei)?' The Master said, 'Letting go completely, the whole manifests, like a fisherman sleeping among the reeds in a small boat.' The monk said, 'What is 'turning position to attain merit' (Zhuanweijiugong)?' The Master said, 'In the middle of the night, the wind and moon are still on the mountain peak, and an old ape cries from a tall tree.' The monk said, 'What is 'merit and position both manifest' (Gongweiqizhang)?' The Master said, 'Leaving the door, not treading the path one came from, the eyes are full of flying dust, without a single speck.' The monk said, 'What is 'merit and position both hidden' (Gongweijuyin)?' The Master said, 'A mud ox drinks up the moon in the clear pond, and a stone horse is whipped but does not turn its head.' The Master finally passed away on this mountain. His stupa is built in the southwest corner of Quanshen Temple. Chan Master Fazhi of Shanquan Temple in Changzhou, was a native of the Bai family in Shaanxi Prefecture. In his youth, he shaved his head at Shengguo Temple in Xijing to study the Avatamsaka Sutra (Huayan Jing). Later, he visited Nanyang Huizhong, and then visited Great Hongzhi Chan Master. For more than ten years, he had no enlightenment. Later, he suddenly became enlightened under the words of Hongzhi Chan Master. Then he became the abbot of Shanquan Temple, and later moved to Jinsu Temple. When he ascended the Dharma hall, he said, 'The bright moon hangs high, before it shines, a snow-browed person leans on the jade railing. Late at night, the rain has passed, the wind and thunder have stopped, the guests have dispersed, and the wine bowls in the cloud tower are empty.' When he ascended the Dharma hall, he said, 'There is no Dharma in the Three Realms, where can one seek the mind? Like a startled snake entering the grass, a flying bird leaving the forest. After the rain, the mountain hall is quiet in the autumn night, and the sounds of the market never reach this solitary peak.' Chan Master Zide Huihui of Jingci Temple in Hangzhou, was a native of the Zhang family in Kuaiji. As a child, he relied on Cheng Zhao Daoning to shave his head and receive the full precepts. Just after he turned twenty, he visited Chan Master Zhenxie at Changlu, and had a slight enlightenment. After returning to his hometown, he visited Hongzhi Chan Master. Hongzhi Chan Master raised the question, 'When there is darkness in the light, do not meet it with darkness; when there is light in the darkness, do not see it with light.' Huihui's answer did not match. After meditation in the early night, he returned to the Holy Monk Hall to burn incense, and Hongzhi Chan Master happened to arrive. When Huihui saw Hongzhi Chan Master, he suddenly understood the previous words. The next day, he entered the room, and Hongzhi Chan Master raised the question, 'It is lamentable that the past face was like jade, but lamenting when returning...'

鬢似霜詰之。師曰。其入離其出微。自爾問答無滯。智許為室中真子。紹興丁巳開法補陀。徒萬壽及吉祥雪竇。淳熙三年敕補凈慈。上堂。朔風凜凜掃寒林。葉落歸根露赤心。萬派朝宗船到岸。六窗虛映芥投針。本成現莫他尋。性地閑閑耀古今。戶外凍消春色動。四山渾作木龍吟。上堂。釋迦老子窮理盡性。金口敷宣一代時教。珠回玉轉。被人喚作拭不凈故紙。達磨祖師以一乘法直指單傳。面壁九年不立文字。被人喚作壁觀婆羅門。且道作么生行履。兔被傍人指注去。衲帔幪頭萬事休。此時山僧都不會。上堂巢知風穴知雨。甜者。甜兮苦者苦。不須計較更思量。五五從來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕打鼓祭江神。上堂。谷之神樞之要。里許傍參回途得妙。云雖動而常閑。月雖晦而彌照。賓主交參正偏兼到。十洲春盡花凋殘。珊瑚樹林日杲杲。僧問。如何是正中偏。師曰。昨夜三更星滿天。曰如何是偏中正。師曰。白雲籠岳頂終不露崔嵬。曰如何是正中來。師曰。莫謂鯤鯨無羽翼。今日親從鳥道來。曰如何是兼中至。師曰。應無跡用無痕。曰如何是兼中到。師曰。石人衫子破大地沒人縫。上堂。面板脫落絕方隅。明瞭身心一物無。妙入道寰深靜處。玉人端馭白牛車。

【現代漢語翻譯】現代漢語譯本鬢髮如霜的老僧詰問他。師父說：『他的進入很明顯，他的出來卻很隱微。』從此以後，問答之間再無阻礙。智賢禪師認可他是入室弟子。紹興丁巳年，在補陀山開堂說法。門徒遍及萬壽寺和吉祥雪竇寺。淳熙三年，奉旨住持凈慈寺。上堂開示：寒冷的北風凜冽地掃蕩著寒冷的樹林，樹葉飄落歸根，顯露出赤裸的真心。無數條河流朝著大海奔流，如同船隻靠岸。六扇窗戶空虛地映照著，如同芥子投入針孔。本來如此，現在也是如此，不必向外尋求。自性之地清凈安閑，光耀古今。門外的冰凍消融，春天的氣息開始萌動，整個山林都像是木龍在吟唱。上堂開示：釋迦老子窮究事理，徹悟本性。用金口宣講了一代時教。珠子滾動，美玉旋轉，卻被人稱作擦拭不乾淨的廢紙。達磨祖師用一乘佛法直接指引，單獨傳授。面壁九年，不立文字，被人稱作壁觀婆羅門。那麼，應該如何修行呢？就像兔子被旁邊的人指指點點一樣。披上袈裟，遮住頭，萬事都停止了。此時，老衲我什麼都不會。上堂開示：鳥巢知道風，山洞知道雨。甜就是甜，苦就是苦。不必計較，更不必思量。五五相加，本來就是二十五。各種設施都歸於平常。這是叢林中飽參老衲的開示。各位還明白嗎？鄉下的老翁不知道堯舜的功德，只是咚咚地敲著鼓，祭祀江神。上堂開示：山谷之神，關鍵的樞紐。在裡面稍微參悟，就能回頭得到妙處。云雖然在動，卻常常是閒適的。月亮雖然昏暗，卻更加明亮。賓與主互相交參，正與偏兼顧。十洲的春天已經結束，花朵凋殘，只有珊瑚樹林在陽光下閃耀。有僧人問：『什麼是正中偏？』師父說：『昨夜三更，星光滿天。』僧人問：『什麼是偏中正？』師父說：『白雲籠罩著山頂，始終不顯露高峻的山峰。』僧人問：『什麼是正中來？』師父說：『不要說鯤鵬沒有翅膀，今天親自從鳥道飛來。』僧人問：『什麼是兼中至？』師父說：『應無所住而生其心，用無痕跡。』僧人問：『什麼是兼中到？』師父說：『石人的衣服破了，大地沒有人縫補。』上堂開示：面板脫落，超越一切方位和角落。明瞭身心，一無所有。巧妙地進入道的深邃寂靜之處，玉人端坐在白牛車上。

【English Translation】 English version An old monk with hair like frost questioned him. The master said, 'Its entry is obvious, its exit is subtle.' From then on, there were no more obstacles in their questions and answers. Zen Master Zhixian acknowledged him as an intimate disciple. In the year Ding Si of the Shaoxing era, he opened the Dharma hall at Mount Putuo. His disciples spread throughout Wanshou Temple and Jixiang Xuedou Temple. In the third year of the Chunxi era, he was ordered to reside at Jingci Temple. Ascending the hall, he gave a sermon: The cold north wind sweeps through the cold forest, the leaves fall and return to their roots, revealing a naked and sincere heart. Countless rivers flow towards the sea, like ships arriving at the shore. The six windows reflect emptiness, like a mustard seed entering a needle's eye. It is originally so, it is now so, there is no need to seek it externally. The nature of the mind is pure and peaceful, shining through ancient and modern times. The ice outside the door melts, the breath of spring begins to stir, and the entire mountain forest sounds like a wooden dragon chanting. Ascending the hall, he gave a sermon: Shakyamuni Buddha exhausted the principles and thoroughly understood his nature. He used his golden mouth to expound the teachings of a generation. Pearls roll and jade turns, but people call it unclean waste paper. Bodhidharma directly pointed to and singularly transmitted the One Vehicle Dharma. He faced the wall for nine years, not establishing words, and people called him a wall-gazing Brahmin. So, how should one practice? It's like a rabbit being pointed at by others. Draping the robe over my head, all matters cease. At this time, this old monk knows nothing. Ascending the hall, he gave a sermon: The nest knows the wind, the cave knows the rain. Sweet is sweet, bitter is bitter. No need to calculate, no need to think. Five times five is always twenty-five. All facilities return to normalcy. This is the saying of a well-versed monk in the monastery. Do you all understand? The old peasant does not know the merits of Yao and Shun, he just beats the drum and sacrifices to the river god. Ascending the hall, he gave a sermon: The spirit of the valley, the key pivot. By slightly contemplating within, one can turn back and obtain the wonderful. Although the clouds move, they are often at ease. Although the moon is dim, it shines even brighter. Guest and host interact, both the correct and the biased are taken into account. The spring of the ten continents has ended, the flowers have withered, only the coral tree forest shines in the sun. A monk asked, 'What is the biased within the correct?' The master said, 'Last night at midnight, the stars filled the sky.' The monk asked, 'What is the correct within the biased?' The master said, 'White clouds cover the mountain top, never revealing the towering peaks.' The monk asked, 'What is the coming from within the correct?' The master said, 'Don't say that the Kun Peng (a mythical bird) has no wings, today it personally flies from the bird path.' The monk asked, 'What is the arriving within the combined?' The master said, 'Dwell nowhere and let your heart arise, use without a trace.' The monk asked, 'What is the reaching within the combined?' The master said, 'The stone man's clothes are torn, no one on earth can mend them.' Ascending the hall, he gave a sermon: The skin falls off, transcending all directions and corners. Understanding the mind and body, there is nothing. Subtly entering the deep and quiet place of the Tao, the jade person sits upright in the white bullock cart.

妙明田地達者還稀。識情不到唯證方知。白雲兒靈靈自照。青山父卓卓常存。機分頂后光。智契劫前眼。所以道。新豐路兮峻仍簸。新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫匆速。亭堂雖有到人稀。林泉不長尋常木。諸禪德。向上一著尊貴難明。琉璃殿上不稱尊。翡翠簾前還合伴。正與么時針線貫通真宗不墜。合作么生施設。滿頭白髮離巖谷。半夜穿云入市廛。上堂舉傅大士法身頌云。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。雲門大師道。諸人東來西來南來北來。各各騎一頭水牯牛來。然雖如是。千頭萬頭只要識取這一頭。師曰。雲門尋常幹爆爆地錐劄不入。到這裡也解拖泥帶水。諸人只今要見這一頭么。天色稍寒各自歸堂。上堂舉風幡話。師曰。風幡動處著得個眼即是上座。風幡動處失卻個眼即是風幡。其或未然。不是風幡不是心。衲僧徒自強錐針。巖房雨過昏煙凈。臥聽涼風生竹林。七年秋退歸雪竇。十年仲冬二十九日中夜沐浴而逝。窆全身於明覺塔右。

明州瑞巖石窗法恭禪師。郡之奉化林氏子。于棲真院下發受具。往延慶講下。一夕誦法華至父母所生眼悉見三千界。時聞風刺棕櫚葉聲忽然有省。棄依天童始明大旨。凡當世弘法者悉往咨決。出住能仁光孝瑞巖。上堂。春風楊柳眉。春

【現代漢語翻譯】現代漢語譯本：妙明田地，通達的人還很少。（妙明：指覺悟的智慧；田地：比喻心性）識情不到，只有通過親證才能知曉。（識情：指分別意識；唯證方知：只有通過實踐和體驗才能真正瞭解）白雲之子，靈明澄澈，自然照耀。（白雲兒：比喻清凈的心性）青山之父，卓然挺立，恒常存在。（青山父：比喻堅固的自性）機鋒在於言語之外的光芒，智慧契合于劫前的本源之眼。（機分頂后光：指超越語言文字的頓悟；智契劫前眼：指與生俱來的智慧）所以說，新豐的路啊，陡峭而顛簸；新豐的洞啊，清澈而滋潤。（新豐：地名，比喻修行的境界）攀登的人啊，堅定不動搖；遊歷的人啊，不要太匆忙。亭臺樓閣雖然有，但到達的人稀少；林木泉水雖然在，但不生長尋常的樹木。各位禪德，向上的一著，尊貴而難以說明。（向上的一著：指超越一切相對概念的絕對真理）琉璃殿上，不稱尊貴；翡翠簾前，還需同伴。（琉璃殿、翡翠簾：比喻華麗的修行場所，但真正的修行不在形式）正在這個時候，針線貫通，真宗不墜。（針線貫通：比喻理解和實踐的統一；真宗不墜：指真正的佛法不會衰落）應該如何施設呢？滿頭白髮，離開巖谷；半夜穿云，進入市井。（離巖谷、入市廛：比喻修行不離世間）上堂時，舉傅大士的法身頌說：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』（傅大士：南北朝時期著名居士）雲門大師說：『各位從東邊來、西邊來、南邊來、北邊來的人，各自騎著一頭水牯牛來。』（雲門大師：雲門宗創始人）雖然如此，千頭萬頭，只要認識這一頭。（水牯牛：比喻人的本性）師父說：雲門尋常幹巴巴地，錐子都扎不進去，到這裡也懂得拖泥帶水。（拖泥帶水：比喻說法不落窠臼）各位現在要見這一頭嗎？天色稍寒，各自回禪堂吧。上堂時，舉風幡的公案。（風幡：寺廟中懸掛的旗旛）師父說：風幡動處，看得見的就是上座；風幡動處，看不見的就是風幡。（上座：指有見地的人）如果不是這樣，不是風幡也不是心，衲僧徒自強錐針。（衲僧：指僧人；錐針：比喻強行解釋）巖房雨後，昏暗的煙霧消散乾淨；躺著聽涼風，竹林發出沙沙聲響。七年後秋天退隱，回到雪竇寺。十年後的仲冬二十九日半夜，沐浴後去世。全身安葬在明覺塔的右邊。（雪竇：山名，寺名；明覺塔：塔名）

明州瑞巖石窗法恭禪師，是郡里奉化林氏的兒子。在棲真院剃度受具足戒。（棲真院：寺院名）前往延慶寺學習經論。（延慶寺：寺院名）一天晚上誦讀《法華經》，讀到『父母所生眼悉見三千界』時，聽到風吹棕櫚葉的聲音，忽然有所領悟。（法華經：佛教經典；父母所生眼悉見三千界：指通過修行可以獲得超越常人的智慧）於是放棄在天童寺的依止，開始明白大旨。（天童寺：寺院名）凡是當時弘揚佛法的人，都前往向他請教。後來出任能仁、光孝、瑞巖等寺的住持。（能仁、光孝、瑞巖：寺院名）上堂時說：春風吹拂楊柳，楊柳好像在舒展眉眼，春天。

【English Translation】 English version: Rare are those who have attained the wondrously enlightened field. (妙明: Wondrous Enlightenment, referring to enlightened wisdom; 田地: Field, a metaphor for the mind-nature) Understanding through conceptual knowledge is insufficient; only through direct realization can one truly know. (識情: Conceptual knowledge; 唯證方知: Only through direct experience can one truly know) The child of white clouds, clear and bright, naturally illuminates. (白雲兒: Child of White Clouds, a metaphor for the pure mind-nature) The father of green mountains, steadfast and upright, eternally exists. (青山父: Father of Green Mountains, a metaphor for the steadfast self-nature) The opportunity lies in the light beyond words; wisdom aligns with the eye of primordial origin. (機分頂后光: The opportunity lies in the enlightenment beyond words; 智契劫前眼: Wisdom aligns with the primordial eye) Therefore, it is said: The road to Xinfeng is steep and bumpy; the cave of Xinfeng is clear and nourishing. (新豐: Xinfeng, a place name, a metaphor for the state of practice) Those who climb are firm and unwavering; those who wander should not be hasty. Though pavilions and halls exist, few reach them; though forests and springs are present, they do not nurture ordinary trees. Venerable Zen practitioners, the upward step is noble and difficult to explain. (向上的一著: The upward step, referring to the absolute truth beyond all relative concepts) In the crystal palace, there is no claiming of nobility; before the jade curtain, companionship is still needed. (琉璃殿, 翡翠簾: Crystal Palace, Jade Curtain, metaphors for ornate places of practice, but true practice is not in form) At this very moment, the thread is connected, and the true lineage does not fall. (針線貫通: The thread is connected, a metaphor for the unity of understanding and practice; 真宗不墜: The true lineage does not fall, referring to the true Dharma will not decline) How should one proceed? With a head full of white hair, leave the rocky valley; in the middle of the night, pierce through the clouds and enter the marketplace. (離巖谷, 入市廛: Leave the rocky valley, enter the marketplace, metaphors for practice not being separate from the world) In the Dharma Hall, he cited Great Master Fu's verse on the Dharmakaya: 'Empty-handed, he holds the hoe; walking, he rides the water buffalo. People pass over the bridge; the bridge flows, but the water does not.' (傅大士: Great Master Fu, a famous lay Buddhist of the Southern and Northern Dynasties) Master Yunmen said: 'All of you who come from the east, west, south, and north, each rides a water buffalo.' (雲門大師: Master Yunmen, founder of the Yunmen School) Even so, among thousands of heads, one only needs to recognize this one. (水牯牛: Water buffalo, a metaphor for one's inherent nature) The Master said: Yunmen is usually dry and unyielding, impenetrable even with an awl, but here he also knows how to be flexible. (拖泥帶水: Flexible, a metaphor for speaking without being bound by convention) Do you all want to see this one now? The weather is getting cold; return to your meditation halls. In the Dharma Hall, he cited the case of the wind and the banner. (風幡: Wind banner, a flag hung in temples) The Master said: Where the wind and banner move, seeing it is the senior monk; where the wind and banner move, not seeing it is the wind and banner. (上座: Senior monk, referring to someone with insight) If it is not so, it is neither the wind and banner nor the mind; the monks only force themselves with awls and needles. (衲僧: Monks; 錐針: Awls and needles, a metaphor for forced interpretations) After the rain in the rock chamber, the dim mist clears; lying down, I listen to the cool breeze, and the bamboo forest rustles. After seven years, he retired in the autumn and returned to Xuedou Temple. On the twenty-ninth day of the mid-winter of the tenth year, he bathed at midnight and passed away. His whole body was buried to the right of the Mingjue Pagoda. (雪竇: Xuedou, mountain name, temple name; 明覺塔: Mingjue Pagoda, pagoda name)

Zen Master Fakong of Stone Window at Ruiyan Temple in Mingzhou was the son of the Lin family of Fenghua in the prefecture. He was tonsured and received the full precepts at Qixhen Temple. (棲真院: Qixhen Temple, temple name) He went to Yanqing Temple to study the scriptures and commentaries. (延慶寺: Yanqing Temple, temple name) One evening, while reciting the Lotus Sutra, when he reached the passage 'The eyes born of parents see the three thousand worlds,' he suddenly had an awakening upon hearing the sound of the wind piercing the palm leaves. (法華經: Lotus Sutra, Buddhist scripture; 父母所生眼悉見三千界: The eyes born of parents see the three thousand worlds, referring to gaining wisdom beyond ordinary people through practice) Thereupon, he abandoned his reliance on Tiantong Temple and began to understand the great principle. (天童寺: Tiantong Temple, temple name) All those who were propagating the Dharma at that time went to him for consultation. Later, he became the abbot of Nengren, Guangxiao, and Ruiyan Temples. (能仁, 光孝, 瑞巖: Nengren, Guangxiao, Ruiyan, temple names) In the Dharma Hall, he said: The spring breeze caresses the willows, and the willows seem to be stretching their eyebrows, it is spring.

禽弄百舌。一片祖師心。兩處俱漏泄。不動步還家。習漏頓消滅。暗投玉線芒。曉貫金針穴。深固實幽遠。無人孰辯別。慚愧可憐生。頭頭皆合轍。不念阿彌陀。南無干屎橛。無智癡人前。第一不得說。上堂。見得徹用時親。相逢儘是箇中人。望空雨寶休夸富。無地容錐未是貧。踏著秤錘硬似鐵。八兩元來是半斤。上堂舉世尊生下指天指地公案。頌曰。五天一隻蓬蒿箭。攪動支那百萬兵。不得雲門行正令。幾乎錯認定盤星。

襄州石門清涼法真禪師。劍門人也。上堂。柳色含煙春光迥秀。一峰孤峻萬卉爭芳。白雲淡濘已無心。滿目青山元不動。漁翁垂釣。一溪寒雪未曾消。野渡無人。萬古碧潭清似鏡。賓中有主。拄杖橫挑日月輪。主中有賓。踏破草鞋赤腳走。直得賓主互顯殺活自由。理事混融正偏不滯。入荒田不揀。信手拈來草。且道如何委悉。塵中雖有隱身術。爭似全身入帝鄉。

明州光孝了堂思徹禪師。上堂。羊頭車子推明月。沒底船兒載曉風。一句頓超情量外。道無南北與西東。所以劫前訊息非口耳之所傳。格外真規豈思量之能解。須知佛佛祖祖了無一法為人。子子孫孫直下全身荷負。既已萬機寢削。自然一糝不留。湛湛之波碧水冷涵于秋色。靈靈之照霽天凈洗于冰輪。宛轉旁參葉通兼帶夢。手推

開玉戶。翻身撥動機輪。正令才行。又見一陽萌動。化工密運。俄驚三世變遷。雖則默爾無言。爭奈熾然常說。無遷無變。今朝拈置一邊。有故有新。且道如何話會。諸人還委悉么。群陰消剝盡來日是書云。

隨州大洪法為禪師。天臺鮑氏子。上堂。法身無相。不可以音聲求。妙道亡言。豈可以文字會。縱使超佛越祖猶落階梯。直饒說妙談玄終掛唇齒。須是功勛不犯影跡不留。枯木寒巖更無津潤。幻人木馬情識皆空。方能垂手入[廓-享+黑]轉身異類。不見道。無漏國中留不住。卻來煙塢臥寒沙。

真州長蘆琳禪師。上堂拈拄杖曰。其宗也離心意識。其旨也超去來今。離心意識故。品萬類不見差殊。超去來今故。盡十方更無滲漏。當頭不犯徹底無依。悟向朕兆未生已前。用在功勛不犯之處。平常活計不用躊躇。擬議之間即沒交涉。

大洪預禪師法嗣

臨江軍慧力悟禪師上堂。一切聲是佛聲。檐前雨滴響冷冷。一切色是佛色。覿面相呈諱不得。便恁么若為明。碧天云外月華清。

福州雪峰慧深首座示眾。未得入頭應切切。入頭已得須教徹。雖然得入本無無。莫守無無無間歇。大洪聞之乃曰。深兄說禪若此。惜福緣不勝耳。一日普說罷。揮偈辭眾以筆一拍而化。

天封歸禪師法嗣

【現代漢語翻譯】現代漢語譯本：開啟智慧之門。翻轉身體撥動那運轉的法-輪。正令才剛開始執行，又見到一絲陽氣萌動。大自然的造化在暗中執行，轉瞬間驚覺世界已經歷了三世的變遷。雖然沉默不語，卻又熾熱地不停宣說。既沒有遷變，也沒有不遷變，今天將這些都放在一邊。有舊的，也有新的，那麼該如何理解和體會呢？各位是否都明白了？陰氣消退殆盡，美好的日子就要到來了。

隨州大洪法為禪師（Sui Zhou Da Hong Fa Wei Chanshi），是天臺鮑氏之子。上堂開示：『法身（Dharmakaya）沒有具體的形象，不能通過聲音去尋求。精妙的佛法超越言語，怎麼能通過文字去領會？即使超越佛和祖師，仍然是落入了階梯。縱然談論玄妙的道理，最終還是掛在嘴邊。必須做到功勛不留痕跡，身影也不留下，像枯木寒巖一樣沒有任何滋潤，幻化的人和木馬，情識都空無所有，才能垂下手進入廣闊的境界，轉身變化為不同的形態。』難道沒聽說過嗎？『無漏的國土留不住，卻來到煙霧籠罩的河岸，躺在寒冷的沙灘上。』

真州長蘆琳禪師（Zhen Zhou Chang Lu Lin Chanshi）上堂，拿起拄杖說：『它的宗旨是遠離心意識，它的要義是超越過去、現在、未來。因為遠離心意識，所以在萬物之中看不到差別。因為超越過去、現在、未來，所以在整個十方世界沒有絲毫遺漏。』當頭棒喝，不容冒犯，徹底而無所依賴。在朕兆未生之前就領悟，在功勛不留痕跡的地方運用。平常的生活不用猶豫，稍微一思量就毫無關係了。

大洪預禪師（Da Hong Yu Chanshi）的法嗣

臨江軍慧力悟禪師（Lin Jiang Jun Hui Li Wu Chanshi）上堂開示：『一切聲音都是佛的聲音，屋檐前的雨滴聲清冷而清晰。一切顏色都是佛的顏色，面對面呈現，無法迴避。』既然如此，要如何才能明白呢？碧藍的天空外，月亮的光輝清澈明亮。

福州雪峰慧深首座（Fu Zhou Xue Feng Hui Shen Shouzuo）向大眾開示：『未入門徑時，應當懇切努力。一旦入門，就必須徹底領悟。雖然已經入門，但原本就一無所有，不要執著于空無，不要讓空無間斷。』大洪禪師聽后說：『慧深師兄說禪如此，可惜福報因緣不夠深厚啊。』一天，慧深首座普說完畢，寫下偈語向大眾告別，用筆一拍桌子就圓寂了。

天封歸禪師（Tian Feng Gui Chanshi）的法嗣

【English Translation】 English version: Open the jade gate. Turn over and set the mechanism in motion. Only when the proper command is initiated, does one see the budding of a single yang. The subtle workings of nature are secretly at play, and suddenly one is startled by the vicissitudes of the three worlds. Though silent and without words, it fervently and constantly speaks. Neither changing nor unchanging, today we set these aside. There is the old and the new, so how should we discuss and understand this? Do you all comprehend? When all the yin is dispelled, a good day will arrive.

Chan Master Fa Wei of Dahong Mountain in Suizhou (Sui Zhou Da Hong Fa Wei Chanshi), was a member of the Bao family of Tiantai. He ascended the Dharma hall and instructed: 'The Dharmakaya (法身) has no form and cannot be sought through sound. The wondrous Dao transcends words, how can it be comprehended through writing? Even surpassing the Buddhas and Patriarchs is still falling into steps. Even eloquent discussions of the profound ultimately hang on the lips and teeth. One must achieve merit without leaving a trace, and shadows that do not remain. Like a withered tree and a cold cliff, without any moisture. Illusory people and wooden horses, all consciousness is empty. Only then can one lower one's hand and enter the vast realm, transforming into different forms.' Have you not heard it said? 'The land without outflows cannot be stayed in, so one comes to the misty shore and lies on the cold sand.'

Chan Master Lin of Changlu in Zhenzhou (Zhen Zhou Chang Lu Lin Chanshi) ascended the Dharma hall, raised his staff and said: 'Its principle is to be apart from mind, consciousness, and ideation. Its essence is to transcend past, present, and future. Because it is apart from mind, consciousness, and ideation, one does not see differences among the myriad things. Because it transcends past, present, and future, there is no leakage in the entire ten directions.' Strike directly without offense, thoroughly without reliance. Awaken before the signs arise, apply it where merit leaves no trace. Ordinary living needs no hesitation, the moment you deliberate, there is no connection.

Dharma heir of Chan Master Yu of Dahong (Da Hong Yu Chanshi)

Chan Master Wu of Huili in Linjiang Army (Lin Jiang Jun Hui Li Wu Chanshi) ascended the Dharma hall and instructed: 'All sounds are the Buddha's voice, the sound of raindrops from the eaves is cold and clear. All colors are the Buddha's color, presented face to face, cannot be denied.' If so, how can one understand? Beyond the azure sky, the moonlight is clear and bright.

Chief Seat Hui Shen of Xuefeng in Fuzhou (Fu Zhou Xue Feng Hui Shen Shouzuo) instructed the assembly: 'Before entering the gate, one should be earnest and diligent. Once entered, one must thoroughly understand. Although one has entered, originally there is nothing, do not cling to nothingness, do not let nothingness be interrupted.' Chan Master Dahong heard this and said: 'Brother Hui Shen speaks of Chan like this, it is a pity that his blessings and conditions are not deep enough.' One day, after giving a general discourse, Chief Seat Hui Shen wrote a verse to bid farewell to the assembly, struck the table with his pen and passed away.

Dharma heir of Chan Master Gui of Tianfeng (Tian Feng Gui Chanshi)

江州東林通理禪師上堂。峰頭駕鐵船。三更日輪杲。心閑不自明。落葉知誰掃。等閑摘個鄭州梨。放手元是青州棗。

天衣聰禪師法嗣

蘇州慧日法安禪師本郡人。僧問。如何是和尚為人一句。師曰。狗走抖擻口。曰意旨如何。師曰。猴愁摟摗頭。

溫州護國欽禪師上堂。有句無句。明來暗去。活捉生擒。捷書露布。如藤倚樹。物以類聚。海外人蔘。蜀中綿附。樹倒藤枯。切忌名模。句歸何處。蘇嚧蘇嚧。呵呵大笑。破鏡不照。大地茫茫。一任𨁝跳。

無為軍吉祥元實禪師。高郵人。自到天衣早夜精勤脅不至席。一日偶失笑喧眾。衣擯之。中夜宿田里睹星月粲然有省。曉歸趨方丈衣見乃問。洞山五位君臣如何話會。師曰。我這裡一位也無。衣令參堂。謂侍僧曰。這漢卻有個見處。奈不識宗旨何。入室次衣預令行者五人分序而立。師至俱召實上座。師於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。衣稱善。后住吉祥。

舒州投子道宣禪師。久侍天衣無所契。衣叱之。師忘寢食者月餘。一夕聞巡更鈴聲。忽猛省曰。住住。一聲直透青霄路。寒潭月皎有誰知。泥牛觸折珊瑚樹。衣聞命職藏司。住后凡有所問。以拂子作搖鈴勢。

【現代漢語翻譯】現代漢語譯本：江州東林通理禪師升座說法：在峰頂駕著鐵船，三更半夜太陽也明亮。心中無事自然清明，落葉了誰知道是誰在打掃？隨便摘一個鄭州的梨，放手一看原來是青州的棗。

天衣聰禪師的法嗣

蘇州慧日法安禪師是本地人。有僧人問：『如何是和尚為人的宗旨？』禪師說：『狗跑起來抖動嘴。』僧人問：『這是什麼意思？』禪師說：『猴子發愁時抓撓頭。』

溫州護國欽禪師升座說法：有語句也好，沒有語句也好，光明也好，黑暗也好，活捉也好，生擒也好，快速的捷報也好，公開的文書也好，就像藤蔓依靠樹木，事物按照類別聚集。海外的人蔘，四川的綿附。樹倒了藤蔓也枯萎了，切記模仿。語句歸向何處？蘇嚧蘇嚧。哈哈大笑，破鏡子不能照人。大地茫茫，任憑跳躍。

無為軍吉祥元實禪師，是高郵人。自從來到天衣禪師處，早晚精進勤奮，從不躺臥休息。一天，偶然失笑，驚擾了大眾，天衣禪師斥責了他。半夜，他住在田野里，看到星月明亮，忽然有所領悟。天亮后回到方丈室，天衣禪師見到他便問：『洞山五位君臣如何會合？』元實禪師說：『我這裡一位也沒有。』天衣禪師讓他回到禪堂。對侍者說：『這個人確實有個見解，可惜不認識宗旨。』進入內室時，天衣禪師預先讓五個行者按照次序站立。元實禪師來到后，一起呼喚『實上座』。元實禪師於是秘密地領悟了奧妙的旨意，寫了一首偈：『一位才彰顯，五位就分明，君臣相合之處，紫色的雲彩聚集。夜明簾捲起，無私地照耀，金殿重重疊疊，顯現至尊。』天衣禪師稱讚他寫得好。後來元實禪師住在吉祥寺。

舒州投子道宣禪師，長期侍奉天衣禪師，沒有領悟。天衣禪師呵斥他。道宣禪師忘記了睡覺吃飯，過了一個多月。一天晚上，聽到巡夜人打更的聲音，忽然猛然醒悟說：『住住，一聲直透青霄路。寒潭月皎有誰知，泥牛觸折珊瑚樹。』天衣禪師聽到后，命他管理藏經。後來，凡是有人問他問題，他就用拂塵做出搖鈴的姿勢。

【English Translation】 English version: Zen Master Tongli of Donglin Temple in Jiangzhou ascended the Dharma seat and said: 'Sailing an iron boat on the summit, the sun shines brightly at midnight. With a peaceful mind, one is naturally clear. Who knows who sweeps the fallen leaves? Casually picking a pear from Zhengzhou, upon releasing it, it turns out to be a jujube from Qingzhou.'

Successor of Zen Master Cong of Tianyi

Zen Master Fa'an of Huiri Temple in Suzhou was a native of the prefecture. A monk asked: 'What is the abbot's guiding principle for interacting with people?' The Master said: 'The dog runs, shaking its mouth.' The monk asked: 'What is the meaning of this?' The Master said: 'The monkey worries, scratching its head.'

Zen Master Qin of Huguo Temple in Wenzhou ascended the Dharma seat and said: 'With or without phrases, coming from light or going to darkness, capturing alive or seizing by force, swift reports or public announcements, like vines relying on trees, things gather by category. Ginseng from overseas, Astragalus membranaceus from Sichuan. When the tree falls and the vine withers, be careful not to imitate. Where do the phrases return? Su lu su lu. Laughing heartily, a broken mirror cannot reflect. The vast earth, let it leap and jump freely.'

Zen Master Yuanshi of Jixiang Temple in Wuwei Army, was from Gaoyou. Since arriving at Tianyi Temple, he had been diligent day and night, never lying down to rest. One day, he accidentally laughed, disturbing the assembly, and Tianyi reprimanded him. In the middle of the night, he stayed in the fields and saw the bright stars and moon, suddenly realizing something. Returning to the abbot's room at dawn, Tianyi saw him and asked: 'How do the five ranks of lord and vassal of Dongshan meet?' The Master said: 'I have none here.' Tianyi ordered him to return to the meditation hall, and said to the attendant monks: 'This man does have a view, but unfortunately he does not recognize the principle.' When entering the room, Tianyi had five practitioners stand in order beforehand. When the Master arrived, they all called out 'Elder Shi'. The Master then secretly understood the profound meaning and composed a verse: 'When one rank is revealed, the five ranks are distinguished, where lord and vassal agree, purple clouds gather. The night-bright curtain is rolled up, shining impartially, the golden halls are layered upon layered, revealing the Supreme.' Tianyi praised him for writing well. Later, Zen Master Yuanshi resided at Jixiang Temple.

Zen Master Daoxuan of Touzi Temple in Shuzhou, served Tianyi for a long time without any realization. Tianyi scolded him. Zen Master Daoxuan forgot to sleep and eat for more than a month. One night, hearing the sound of the night watchman's clapper, he suddenly awakened and said: 'Stop, stop, a sound goes straight through the blue sky. Who knows the bright moon in the cold pool? A clay ox breaks the coral tree.' Tianyi heard this and ordered him to manage the scriptures. Later, whenever someone asked him a question, he would make a gesture of shaking a bell with his whisk.

承天澄月禪師法嗣

婺州承天仲顏禪師。僧問。梵王請佛蓋為群生。今日使君請師當爲何事。師曰。大眾知有恩僧云。恁么則人天交接去也。師曰。不妨具眼。

續傳燈錄卷第二十四

續傳燈錄卷第二十五目錄

大鑒下第十五世五祖演禪師法嗣二十二人昭覺克勤禪師太平慧勤禪師龍門清遠禪師開福道寧禪師大隨元靜禪師無為宗泰禪師五祖表自禪師龍華道初禪師九頂清素禪師元禮首座普融藏主法閦上座(已上十二人見錄)海會慧宗禪師中峰遵伒禪師雲頂才良禪師大明明禪師牛心達禪師四面山璘禪師南禪宗古禪師五祖宗自禪師延福遠禪師天目齊禪師(已上十人無錄)智海平禪師法嗣一十三人凈因繼成禪師法輪彥孜禪師開福崇哲禪師(已上三人見錄)廣教從原禪師雲陽廣悟禪師金山曉常禪師隱靜恭禪師黃檗敏從禪師云巖修辯禪師柏子慧崇禪師方廣智京禪師東禪法珊禪師凈慧從應禪師(已上十人無錄)禾山曉禪師法嗣一人興化道全禪師(無錄)寶峰祥禪師法嗣一十四人鴻福升禪師萬壽素禪師香山道淵禪師開善道璚禪師寶峰景淳禪師懷玉用宣禪師(已上六人見錄)天寧彥宗禪師多寶道威禪師啟霞德宏禪師泐潭惟足禪師中際繼寧禪師鳳凰師閔禪師鳳山璘禪師密嚴子琂禪師(已上八人無錄)靈蓋本禪師法嗣四

【現代漢語翻譯】現代漢語譯本承天澄月禪師的法嗣

婺州承天仲顏禪師。有僧人問：『梵天（Brahmā，佛教中的護法神）請佛是爲了普度眾生，今天太守您請禪師又是爲了什麼事呢？』仲顏禪師說：『大家都知道有恩于僧人。』僧人說：『既然這樣，那就是人天交接了。』仲顏禪師說：『不妨有眼力的人來判斷。』

《續傳燈錄》卷第二十四

《續傳燈錄》卷第二十五目錄

大鑒下第十五世五祖演禪師的法嗣有二十二人：昭覺克勤禪師、太平慧勤禪師、龍門清遠禪師、開福道寧禪師、大隨元靜禪師、無為宗泰禪師、五祖表自禪師、龍華道初禪師、九頂清素禪師、元禮首座、普融藏主、法閦上座（以上十二人有記錄）。海會慧宗禪師、中峰遵伒禪師、雲頂才良禪師、大明明禪師、牛心達禪師、四面山璘禪師、南禪宗古禪師、五祖宗自禪師、延福遠禪師、天目齊禪師（以上十人沒有記錄）。智海平禪師的法嗣有一十三人：凈因繼成禪師、法輪彥孜禪師、開福崇哲禪師（以上三人有記錄）。廣教從原禪師、雲陽廣悟禪師、金山曉常禪師、隱靜恭禪師、黃檗敏從禪師、云巖修辯禪師、柏子慧崇禪師、方廣智京禪師、東禪法珊禪師、凈慧從應禪師（以上十人沒有記錄）。禾山曉禪師的法嗣有一人：興化道全禪師（沒有記錄）。寶峰祥禪師的法嗣有一十四人：鴻福升禪師、萬壽素禪師、香山道淵禪師、開善道璚禪師、寶峰景淳禪師、懷玉用宣禪師（以上六人有記錄）。天寧彥宗禪師、多寶道威禪師、啟霞德宏禪師、泐潭惟足禪師、中際繼寧禪師、鳳凰師閔禪師、鳳山璘禪師、密嚴子琂禪師（以上八人沒有記錄）。靈蓋本禪師的法嗣有四人

【English Translation】 English version Successor of Chan Master Chengyue of Chengtian

Chan Master Zhongyan of Chengtian in Wuzhou. A monk asked: 'Brahmā (梵王, Buddhist guardian deity) invited the Buddha to provide cover for all beings. Today, what is the reason for the governor inviting you, Master?' The Master said: 'Everyone knows there is kindness towards the Sangha.' The monk said: 'If so, then it is the interaction between humans and gods.' The Master said: 'It doesn't hurt to have discerning eyes.'

Continued Transmission of the Lamp, Volume 24

Table of Contents, Continued Transmission of the Lamp, Volume 25

Fifteenth Generation from Dajian, Successors of Chan Master Wuzu Yan: Zhao Jue Keqin, Taiping Huiqin, Longmen Qingyuan, Kaifu Daoning, Dasui Yuanjing, Wuwei Zongtai, Wuzu Biaozi, Longhua Daochu, Jiuding Qingsu, Head Seat Yuanli, Treasurer Purong, Senior Seat Fa Chu (above twelve recorded). Haihui Huizong, Zhongfeng Zunjin, Yunding Cailiang, Da Da Ming, Niuxin Da, Simianshan Lin, Nanchang Zonggu, Wuzu Zongzi, Yanfu Yuan, Tianmu Qi (above ten not recorded). Successors of Chan Master Zhihai Ping: Jingyin Jicheng, Falun Yanzi, Kaifu Chongzhe (above three recorded). Guangjiao Congyuan, Yunyang Guangwu, Jinshan Xiaochang, Yinjing Gong, Huangbo Mincong, Yunyan Xiubian, Baizi Huichong, Fangguang Zhijing, Dongchan Fashan, Jinghui Congying (above ten not recorded). Successor of Chan Master Heshan Xiao: Xinghua Daoquan (not recorded). Successors of Chan Master Baofeng Xiang: Hongfu Sheng, Wanshou Su, Xiangshan Daoyuan, Kaishan Daoqiong, Baofeng Jingchun, Huaiyu Yongxuan (above six recorded). Tianning Yanzong, Duobao Daowei, Qixia Dehong, Letan Weizu, Zhongji Jining, Fenghuang Shimin, Fengshan Lin, Miyan Ziyan (above eight not recorded). Successors of Chan Master Linggai Ben: Four

人承天慧連禪師承天自賢禪師香山惟德禪師草衣巖慶禪師(已上四人見錄)護國本禪師法嗣一人君山普凈禪師(見錄)

續傳燈錄卷第二十五目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十五

大鑒下第十五世

五祖演禪師法嗣

成都府昭覺寺克勤佛果禪師。彭州駱氏子。世宗儒。師兒時日記千言。偶游妙寂寺見佛書。三複悵然如獲舊物。曰予殆過去沙門也。即去家依自省祝髮。從文照通講說。又從敏行授楞嚴。俄得病瀕死。嘆曰。諸佛涅槃正路不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去至真覺勝禪師之席。勝方刺臂出血指示師曰。此曹溪一滴也。師矍然良久曰。道固如是乎。即徒步出蜀首謁玉泉皓。次依金鑾信大溈哲黃龍心東林度僉指為法器。而晦堂稱他日臨濟一派屬子矣。最後見五祖盡其機用。祖皆不諾。乃謂祖強移換人。出不遜語忿然而去。祖曰。待爾著一頓熱病打時方思量我在。師到金山染傷寒困極。以平日見處試之無得力者。追繹五祖之言。乃自誓曰。我病稍間即歸五祖。病痊尋歸。祖一見而喜令即參堂。便入侍者寮方半月。會部使者解印還蜀詣祖問道。祖曰。提刑少年曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。只

【現代漢語翻譯】現代漢語譯本人承天慧連禪師、承天自賢禪師、香山惟德禪師、草衣巖慶禪師（以上四人見於記錄）。護國本禪師的法嗣有一人：君山普凈禪師（見於記錄）。

《續傳燈錄》卷第二十五目錄（終）

《續傳燈錄》卷第二十五

大鑒下第十五世

五祖演禪師法嗣

成都府昭覺寺的克勤佛果禪師，是彭州駱氏之子。他精通儒學。禪師年幼時，每日能記誦千言。一次偶然遊覽妙寂寺，見到佛經，反覆閱讀，悵然若失，好像找回了舊物，說：『我大概是過去的出家人吧。』於是離家依自省祝髮，跟隨文照通講經說法，又跟隨敏行學習《楞嚴經》。不久得了重病，瀕臨死亡，嘆息道：『諸佛涅槃的正路不在文字語句中。我想要以聲音求形色，難怪要死了。』於是放棄學經，前往真覺勝禪師處。勝禪師用刀刺臂出血，指示禪師說：『這是曹溪（Caoxi，六祖慧能駐錫之地）的一滴。』禪師驚愕良久，說：『道本來就是這樣的嗎？』隨即徒步走出四川，首先拜謁玉泉皓禪師，然後依止金鑾信、大溈哲、黃龍心、東林度，都被他們認為是法器。而晦堂禪師稱讚說：『將來臨濟（Linji，禪宗一支）一派要屬於這個人了。』最後拜見五祖，用盡了他的機鋒。五祖都不認可，於是說五祖強行改變人，說出不遜的話，憤怒地離開了。五祖說：『等你得一場熱病的時候，才會想起我。』禪師到了金山，染上傷寒，非常困頓，用平日所學來驗證，沒有得力的。追憶五祖的話，於是自己發誓說：『我病稍微好一點就回去找五祖。』病好后，立即回去。五祖一見就很高興，讓他立即進入禪堂參禪。剛到侍者寮半個月，恰逢部使者卸任回四川，拜訪五祖問道。五祖說：『提刑少年時讀過艷詩嗎？有兩句詩很相近：頻呼小玉元無事，只』

【English Translation】 English version Ren Cheng Tianhui Lian Chan Master, Cheng Tian Zixian Chan Master, Xiangshan Weide Chan Master, Caoyi Yanqing Chan Master (the above four are recorded). Huguo Ben Chan Master had one Dharma heir: Junshan Pujing Chan Master (recorded).

Continuation of the Record of the Transmission of the Lamp, Volume 25, Table of Contents (End)

Continuation of the Record of the Transmission of the Lamp, Volume 25

Fifteenth Generation from Dajian (Dajian, refers to Huineng, the Sixth Patriarch)

Dharma Heir of Chan Master Wuzu Yan

Chan Master Keqin Foguo of Zhaojue Temple in Chengdu Prefecture was the son of the Luo family of Pengzhou. He was well-versed in Confucianism. As a child, he could memorize a thousand words a day. Once, he visited Miaoji Temple and saw Buddhist scriptures. After reading them repeatedly, he felt a sense of loss, as if he had found something old, and said, 'I am probably a former monk.' So he left home and followed Zisheng to have his head shaved, and followed Wenzhao Tong to lecture on scriptures, and followed Minxing to study the Shurangama Sutra. Soon he became seriously ill and was on the verge of death, sighing, 'The right path to Nirvana of all Buddhas is not in words and sentences. I want to seek form with sound, no wonder I am going to die.' So he gave up studying the scriptures and went to Chan Master Zhenjue Sheng. Chan Master Sheng pierced his arm with a knife to draw blood and pointed to the Chan Master, saying, 'This is a drop from Caoxi (Caoxi, where the Sixth Patriarch Huineng resided).' The Chan Master was startled for a long time and said, 'Is the Dao originally like this?' Then he walked out of Sichuan, first visited Chan Master Yuquan Hao, and then relied on Jinluan Xin, Dawei Zhe, Huanglong Xin, and Donglin Du, all of whom were considered Dharma vessels. And Chan Master Huitang praised, 'In the future, the Linji (Linji, a branch of Chan Buddhism) sect will belong to this person.' Finally, he met Wuzu and exhausted his potential. Wuzu did not approve, so he said that Wuzu forcibly changed people, said disrespectful words, and left angrily. Wuzu said, 'When you get a fever, you will think of me.' The Chan Master arrived at Jinshan, contracted typhoid fever, and was very sleepy. He tried to verify what he had learned on weekdays, but he did not gain any strength. Recalling Wuzu's words, he vowed to himself, 'I will go back to Wuzu as soon as my illness gets better.' After he recovered, he immediately went back. Wuzu was very happy to see him and asked him to enter the Chan hall to participate in Chan immediately. Just half a month after arriving at the attendant's dormitory, it happened that the envoy of the Ministry resigned and returned to Sichuan, and visited Wuzu to ask questions. Wuzu said, 'Did the judge read erotic poems when he was young? There are two lines of poetry that are very similar: 'Frequently calling Xiaoyu is originally nothing, only'

要檀郎認得聲。提刑應喏喏。祖曰。且子細。師適歸侍立次。問曰。聞和尚舉小艷詩。提刑會否。祖曰。他認得聲。師曰。只要檀郎認得聲。他既認得聲為甚麼卻不是。祖曰。如何是祖師西來意庭前柏樹子聻。師忽有省。遽出見雞飛上闌干鼓翅而嗚。復自謂曰。此豈不是聲。遂袖香入室通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖曰。佛祖大事非小根劣器所能造詣。吾助汝喜。祖遍謂山中耆舊曰。我侍者參得禪也。由此所至推為上首。崇寧中還里省親四眾迓拜。成都帥翰林郭公知章請開法六祖更昭覺。政和間謝事復出峽南遊。時張無盡寓荊南。以道學自居少見推許。師艤舟謁之。劇談華嚴旨要曰。華嚴現量境界理事全真初無假法。所以即一而萬。了萬為一。一復一萬復萬浩然莫窮。心佛眾生三無差別。卷舒自在無礙圓融。此雖極則終是無風匝匝之波。公於是不覺促榻。師遂問曰。到此與祖師西來意為同爲別。公曰。同矣。師曰且得沒交涉。公色為之慍。師曰。不見雲門道。山河大地無絲毫過患猶是轉句。直得不見一色始是半提。更須知有向上全提時節。彼德山臨濟豈非全提乎。公乃首肯。翌日復舉事法界理法界。至理事無礙法界師又問。此可說禪乎。公曰。正好說禪也。

【現代漢語翻譯】要讓情郎認得我的聲音。提刑應聲答應。祖師說：『且仔細。』禪師剛回來侍立在旁，問道：『聽聞和尚您引用艷情詩，提刑明白嗎？』祖師說：『他認得聲音。』禪師說：『只要情郎認得聲音，他既然認得聲音，為什麼卻又不是呢？』祖師說：『如何是祖師西來意？庭前柏樹子！』禪師忽然有所領悟，急忙出去，看見雞飛上欄桿，拍打翅膀鳴叫。又自言自語道：『這豈不是聲音？』於是藏著香進入室內，稟告自己所悟到的。呈上偈語說：『金鴨香爐的香氣消散，錦繡的帷帳低垂，在笙歌人群中醉醺醺地被人攙扶著回去。少年時一段風流韻事，只允許佳人獨自知曉。』祖師說：『佛祖的大事，不是小根器、低劣資質的人所能成就的。我為你感到高興。』祖師遍告山中的老修行們說：『我的侍者參透禪了。』因此禪師所到之處都被推舉為上首。崇寧年間，禪師回到家鄉探親，四眾弟子都來迎接拜見。成都的太守、翰林學士郭知章，請禪師在六祖更昭覺寺開法。政和年間，禪師辭去寺中事務，再次出遊到峽南。當時張無盡隱居在荊南，以精通道學自居，很少推許別人。禪師停船去拜訪他，深入地談論《華嚴經》的旨要，說：『《華嚴經》所展現的現量境界，事和理完全真實，最初就沒有虛假的法。所以即一而萬，了萬為一，一又復一，萬又復萬，浩瀚無邊，沒有窮盡。心、佛、眾生，三者沒有差別。舒捲自在，沒有阻礙，圓融無礙。』這雖然是極高的道理，但終究是無風時水面上的層層波浪。張無盡聽了，不由得挪動坐榻，表示敬佩。禪師於是問道：『到了這個境界，與祖師西來意是相同還是不同？』張無盡說：『相同了。』禪師說：『且得沒交涉。』張無盡臉色變得不悅。禪師說：『您沒聽雲門禪師說嗎？山河大地沒有絲毫過患，也只是轉句。直到不見一色，才是半提。更要知道還有向上全提的時候。德山、臨濟難道不是全提嗎？』張無盡這才點頭認可。第二天，禪師又舉出事法界、理法界，直到理事無礙法界，禪師又問：『這可以說禪嗎？』張無盡說：『正可以用來談禪啊。』現代漢語譯本

【English Translation】 Let the lover recognize my voice. The judicial commissioner responded affirmatively. The Patriarch said, 'Be careful.' The master had just returned and was standing in attendance when he asked, 'I heard you, Master, quoting erotic poems. Does the judicial commissioner understand?' The Patriarch said, 'He recognizes the voice.' The master said, 'If the lover only needs to recognize the voice, and he already recognizes the voice, why is it not so?' The Patriarch said, 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism in China) coming from the West? The cypress tree in the courtyard!' The master suddenly had an awakening, rushed out, and saw a chicken flying onto the railing, flapping its wings and crowing. He then said to himself, 'Isn't this a voice?' So he hid incense and entered the room to report what he had realized, presenting a verse: 'The fragrance of the golden duck incense burner fades, the embroidered curtains hang low, amidst the singing and dancing, drunkenly helped back home. That youthful, romantic affair, only the beautiful woman knows alone.' The Patriarch said, 'The great matter of the Buddhas and Patriarchs cannot be achieved by those of small roots and inferior capacity. I rejoice for you.' The Patriarch told all the elders in the mountain, 'My attendant has penetrated Zen.' Therefore, wherever the master went, he was regarded as the foremost. During the Chongning era, he returned to his hometown to visit relatives, and the fourfold assembly (monks, nuns, laymen, and laywomen) came to greet and pay respects. Guo Zhizhang (a Hanlin academician), the prefect of Chengdu, invited the master to open the Dharma at the Geng Zhaojue Temple of the Sixth Patriarch (Huineng). During the Zhenghe era, the master resigned from his duties and traveled south of the gorges. At that time, Zhang Wujin (a scholar) lived in Jingnan, priding himself on his mastery of Taoist learning and rarely praising others. The master moored his boat to visit him, engaging in a profound discussion of the essential principles of the Avatamsaka Sutra (Flower Garland Sutra), saying, 'The directly perceived realm of the Avatamsaka Sutra is where phenomena and principle are completely true, and there is no false Dharma from the beginning. Therefore, it is one and yet myriad, understanding the myriad as one, one again as one, myriad again as myriad, vast and boundless, without end. Mind, Buddha, and sentient beings are not different. Unfolding and contracting freely, without obstruction, perfectly harmonious.' Although this is the ultimate principle, it is ultimately just waves rippling on the water's surface when there is no wind.' Upon hearing this, Zhang Wujin unconsciously moved his seat closer. The master then asked, 'Having reached this state, is it the same as or different from the meaning of Bodhidharma's coming from the West?' Zhang Wujin said, 'It is the same.' The master said, 'You've missed the point entirely.' Zhang Wujin's expression turned displeased. The master said, 'Haven't you heard Yunmen (a Zen master) say? The mountains, rivers, and earth, without the slightest fault, are still just a turning phrase. Only when one sees no color at all is it half-raised. You must also know that there is a time for complete raising beyond that. Were not Deshan (a Zen master) and Linji (a Zen master) complete raising?' Zhang Wujin then nodded in agreement. The next day, the master again brought up the Dharma realm of phenomena and the Dharma realm of principle, up to the Dharma realm of non-obstruction between phenomena and principle. The master then asked, 'Can this be called Zen?' Zhang Wujin said, 'It is precisely what can be used to talk about Zen.' English version

師笑曰。不然正是法界量里在。蓋法界量未滅。若到事事無礙法界法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙如意自在。手把豬頭口誦凈戒。趁出淫坊未還酒債。十字街頭解開布袋。公曰。美哉之論。豈易得聞乎。於是以師禮留居碧巖。復徒道林樞密鄧公子常奏賜紫服師號。詔住金陵蔣山。學者無地以容。敕補天寧萬壽。上召見褒寵甚渥。建炎初又遷金山。適駕幸維楊入對賜圓悟禪師改云居。久之復領昭覺。僧問。雲門道須彌山意旨如何。師曰。推不向前約不退後。曰未審還有過也無。師曰。坐卻舌頭問法不孤起仗境方生提坐具曰。這個是境那個是法。師曰。卻被阇梨奪卻槍問古人道。楖栗橫擔不顧人。直入千峰萬峰去。未審那裡是他住處。師曰。騰蛇纏足路布繞身。曰朝看云片片。暮聽水潺潺。師曰。卻須截斷始得。曰此回不是夢真個到廬山。師曰。高著眼。問猿抱子歸青嶂后。鳥銜花落碧巖前。此是和尚舊時安身立命處。如何是道林境。師曰。寺門高開洞庭野。殿腳插入赤沙湖。曰如何是境中人。師曰。僧寶人人滄海珠。曰此是杜工部底。作么生是和尚底。師曰。且莫亂道。曰如何是奪人不奪境。師曰。山僧有眼不曾見。曰如何是奪境不奪人。師曰。阇梨問得自然親。曰如

【現代漢語翻譯】師父笑著說：『不是這樣的，這正是法界量里所包含的。因為法界量還沒有滅除。如果到了事事無礙法界，法界量滅除，才好談禪。什麼是佛？是乾屎橛（gān shǐ jué，干糞塊，禪宗用語，比喻不值一提的事物）。什麼是佛？是麻三斤（má sān jīn，麻三斤，禪宗用語，趙州禪師的著名公案）。』所以真凈禪師的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭，解開布袋。』官員說：『這番言論真是精妙啊！哪裡容易聽得到呢？』於是以對待老師的禮節對待師父，讓師父住在碧巖寺。後來，道林樞密鄧公子常常上奏，朝廷賜予師父紫色的袈裟和師號，下詔讓師父住持金陵蔣山寺。前來求學的人多得沒有地方容納。朝廷又下令讓師父住持天寧萬壽寺。皇上召見師父，給予極高的褒獎和恩寵。建炎初年，又調任師父到金山寺。恰逢皇上巡幸維揚，師父入宮對答，皇上賜予圓悟禪師的稱號，改云居寺。過了很久，師父又領昭覺寺。有僧人問：『雲門禪師說，須彌山（xū mí shān，佛教中的聖山）的意旨是什麼？』師父說：『推不向前，約不退後。』僧人說：『不知道還有過失嗎？』師父說：『坐卻舌頭（zuò què shé tóu，閉口不言），問法不孤起，仗境方生（zhàng jìng fāng shēng，依仗外境而生起），提坐具（tí zuò jù，拿起坐具）。』說：『這個是境，那個是法？』師父說：『卻被你奪了槍。』問古人道：『楖栗橫擔不顧人，直入千峰萬峰去（jī lì héng dān bù gù rén, zhí rù qiān fēng wàn fēng qù，拄著手杖，不顧他人，直接進入深山）。』不知道他的住處在哪裡？』師父說：『騰蛇纏足，路布繞身（téng shé chán zú, lù bù rào shēn，比喻被困境束縛）。』僧人說：『朝看云片片，暮聽水潺潺（zhāo kàn yún piàn piàn, mù tīng shuǐ chán chán，早上看云，晚上聽水）。』師父說：『卻須截斷始得（què xū jié duàn shǐ dé，必須截斷才行）。』僧人說：『此回不是夢，真個到廬山（cǐ huí bù shì mèng, zhēn gè dào lú shān，這次不是做夢，真的到了廬山）。』師父說：『高著眼（gāo zhe yǎn，眼光要高遠）。』僧人問：『猿抱子歸青嶂后，鳥銜花落碧巖前（yuán bào zǐ guī qīng zhàng hòu, niǎo xián huā luò bì yán qián，猿猴抱著幼崽回到青山之後，鳥兒銜著花朵落在碧巖之前），這是和尚您舊時安身立命的地方。如何是道林境？』師父說：『寺門高開洞庭野，殿腳插入赤沙湖（sì mén gāo kāi dòng tíng yě, diàn jiǎo chā rù chì shā hú，寺廟大門高高地對著洞庭原野，殿基插入赤沙湖中）。』僧人說：『如何是境中人？』師父說：『僧寶人人滄海珠（sēng bǎo rén rén cāng hǎi zhū，僧眾個個都是滄海中的珍珠）。』僧人說：『這是杜工部（dù gōng bù，杜甫）的詩句，什麼是和尚您的？』師父說：『且莫亂道（qiě mò luàn dào，不要胡說）。』僧人說：『如何是奪人不奪境？』師父說：『山僧有眼不曾見（shān sēng yǒu yǎn bù céng jiàn，老僧有眼也沒見過）。』僧人說：『如何是奪境不奪人？』師父說：『你問得自然親（nǐ wèn dé zì rán qīn，你問得真切）。』

【English Translation】 Modern English version: The Master smiled and said, 'It is not so. It is precisely within the measure of the Dharmadhatu (fǎ jiè liàng, the measure of the Dharmadhatu, the realm of all phenomena). Because the measure of the Dharmadhatu has not yet been extinguished. Only when one reaches the Dharmadhatu of unobstructedness in all things, and the measure of the Dharmadhatu is extinguished, is it good to speak of Chan. What is Buddha? It is a dried dung stick (gān shǐ jué, dried dung, a Chan term, a metaphor for something worthless). What is Buddha? It is three pounds of flax (má sān jīn, three pounds of flax, a famous koan of Zen Master Zhaozhou).' Therefore, Zen Master Zhenjing's verse says: 'Unobstructed in all things, as desired and at ease, holding a pig's head in hand, reciting pure precepts, chased out of the brothel, still owing the wine debt, at the crossroads, opening the cloth bag.' The official said, 'This discourse is truly wonderful! Where is it easy to hear?' Thereupon, he treated the Master with the respect due to a teacher, and had the Master reside at Biyan Temple. Later, Grand Councilor Daolin Deng often memorialized the court, and the court bestowed upon the Master a purple robe and a monastic title, and issued an edict for the Master to reside at Jinling Jiangshan Temple. There were so many people coming to study that there was no room to accommodate them. The court then ordered the Master to reside at Tianning Wanshou Temple. The Emperor summoned the Master and bestowed upon him great praise and favor. In the early years of Jianyan, the Master was transferred to Jinshan Temple. It happened that the Emperor was on an inspection tour of Weiyang, and the Master entered the palace to answer questions. The Emperor bestowed the title of Zen Master Yuanwu and changed the name of Yunju Temple. After a long time, the Master again led Zhaojue Temple. A monk asked, 'What is the meaning of Mount Sumeru (xū mí shān, the sacred mountain in Buddhism) according to Zen Master Yunmen?' The Master said, 'Pushing forward not advancing, contracting backward not retreating.' The monk said, 'I do not know if there is still fault?' The Master said, 'Sitting on the tongue (zuò què shé tóu, keeping silent), asking the Dharma does not arise alone, relying on the environment it arises (zhàng jìng fāng shēng, arising by relying on the external environment), raising the sitting cloth (tí zuò jù, raising the sitting cloth).' He said, 'This is the environment, that is the Dharma?' The Master said, 'You have been robbed of your spear.' He asked the ancients, 'Carrying a staff across the shoulder, not caring about people, directly entering thousands of peaks and ten thousand peaks (jī lì héng dān bù gù rén, zhí rù qiān fēng wàn fēng qù, carrying a staff across the shoulder, not caring about people, directly entering the deep mountains).' I do not know where his dwelling is?' The Master said, 'A flying snake entangling the feet, a road cloth wrapping the body (téng shé chán zú, lù bù rào shēn, a metaphor for being trapped by difficulties).' The monk said, 'In the morning, watching the clouds in pieces, in the evening, listening to the murmuring water (zhāo kàn yún piàn piàn, mù tīng shuǐ chán chán, watching the clouds in the morning, listening to the water in the evening).' The Master said, 'It must be cut off to be obtained (què xū jié duàn shǐ dé, it must be cut off to be obtained).' The monk said, 'This time it is not a dream, truly arriving at Mount Lu (cǐ huí bù shì mèng, zhēn gè dào lú shān, this time it is not a dream, truly arriving at Mount Lu).' The Master said, 'Set your eyes high (gāo zhe yǎn, set your eyes high).' The monk asked, 'After the ape carries its cub back to the green peaks, before the bird carries the flower and drops it in front of the blue cliff (yuán bào zǐ guī qīng zhàng hòu, niǎo xián huā luò bì yán qián, after the ape carries its cub back to the green peaks, before the bird carries the flower and drops it in front of the blue cliff), this is where the monk used to settle down and establish his life. What is the Daolin environment?' The Master said, 'The temple gate opens high to the Dongting wilderness, the temple feet insert into the Red Sand Lake (sì mén gāo kāi dòng tíng yě, diàn jiǎo chā rù chì shā hú, the temple gate opens high to the Dongting wilderness, the temple feet insert into the Red Sand Lake).' The monk said, 'What is the person in the environment?' The Master said, 'The Sangha jewel, everyone is a pearl of the vast sea (sēng bǎo rén rén cāng hǎi zhū, the Sangha, everyone is a pearl of the vast sea).' The monk said, 'This is Du Gongbu's (dù gōng bù, Du Fu) poem, what is the monk's?' The Master said, 'Do not speak nonsense (qiě mò luàn dào, do not speak nonsense).' The monk said, 'What is taking the person without taking the environment?' The Master said, 'This old monk has eyes but has not seen it (shān sēng yǒu yǎn bù céng jiàn, this old monk has eyes but has not seen it).' The monk said, 'What is taking the environment without taking the person?' The Master said, 'Your question is naturally intimate (nǐ wèn dé zì rán qīn, your question is naturally intimate).'

何是。人境俱奪。師曰收。曰如何人境俱不奪。師曰放。問有句無句如藤倚樹如何得透脫。師曰。倚天長劍逼人寒。曰只如樹倒藤枯。溈山為甚麼呵呵大笑。師曰。愛他底著他底。曰忽被學人掀倒禪床拗折拄杖。又作個甚麼伎倆。師曰。也是賊過後張弓。問明歷歷露堂堂。因甚麼乾坤收不得。師曰。金剛手裡八棱棒。曰忽然一喚便回還當得活也無。師曰。鹙子目連無奈何。曰不落照不落用如何商量。師曰。放下雲頭。曰忽遇其中人時如何。師曰。騎佛殿出山門。曰萬象不來渠獨語。教誰招手上高峰。師曰。錯下名言。上堂。通身是眼見不及。通身是耳聞不徹。通身是口說不著。通身是心鑒不出。直饒盡大地明得無絲毫透。漏猶在半途據令全提。且道如何是展演。域中日月縱橫掛。一亙晴空萬古春。上堂。山頭鼓浪井底揚塵。眼聽似震雷霆。耳觀如張錦繡。三百六十骨節一一現無邊妙身。八萬四千毛端頭頭彰寶王剎海。不是神通妙用。亦非法爾如然。茍能千眼頓開。直是十方坐斷。且超然獨脫一句作么生道。試玉須經火求。珠不離泥。上堂。本來無形段。那復有唇嘴。特地廣稱揚。替他說道理。且道他是阿誰。上堂。十五日已前千牛拽不回。十五日已后俊鶻趁不及。正當十五日。天平地平同明同暗。大千沙界不出當處。

【現代漢語翻譯】現代漢語譯本什麼是人境俱奪？師父說：『收。』（收：收回，停止。）問：『如何是人境俱不奪？』師父說：『放。』（放：放下，放開。）問：『有句無句，如藤倚樹，如何才能透脫？』師父說：『倚天長劍逼人寒。』（倚天長劍：比喻鋒利無比的智慧。逼人寒：形容智慧的鋒芒。）問：『只如樹倒藤枯，溈山（Weishan）(人名)為什麼呵呵大笑？』師父說：『愛他底，著他底。』（愛他底，著他底：因為愛著它，所以執著它。）問：『忽然被學人掀倒禪床，拗折拄杖，又作個甚麼伎倆？』師父說：『也是賊過後張弓。』（賊過後張弓：比喻事後補救，於事無補。）問：『明歷歷，露堂堂，因甚麼乾坤收不得？』師父說：『金剛手裡八棱棒。』（金剛手裡八棱棒：比喻堅不可摧的真理。）問：『忽然一喚便回還，當得活也無？』師父說：『鹙子（Sariputra）(舍利弗，佛陀十大弟子之一)目連（Maudgalyayana）(目犍連，佛陀十大弟子之一)無奈何。』問：『不落照，不落用，如何商量？』師父說：『放下雲頭。』（放下雲頭：比喻放下一切思慮。）問：『忽遇其中人時如何？』師父說：『騎佛殿出山門。』（騎佛殿出山門：比喻超越一切常規。）問：『萬象不來渠獨語，教誰招手上高峰？』師父說：『錯下名言。』（錯下名言：比喻言語無法表達真理。）上堂：通身是眼見不及，通身是耳聞不徹，通身是口說不著，通身是心鑒不出。直饒盡大地明得無絲毫透漏，猶在半途。據令全提，且道如何是展演？域中日月縱橫掛，一亙晴空萬古春。上堂：山頭鼓浪，井底揚塵，眼聽似震雷霆，耳觀如張錦繡。三百六十骨節一一現無邊妙身，八萬四千毛端頭頭彰寶王剎海。不是神通妙用，亦非法爾如然。茍能千眼頓開，直是十方坐斷。且超然獨脫一句作么生道？試玉須經火求，珠不離泥。上堂：本來無形段，那復有唇嘴，特地廣稱揚，替他說道理。且道他是阿誰？上堂：十五日已前千牛拽不回，十五日已后俊鶻趁不及。正當十五日，天平地平同明同暗。大千沙界不出當處。

【English Translation】 English version What is it to seize both person and environment? The Master said: 'Withdraw.' (Withdraw: to take back, to stop.) Asked: 'What is it to not seize either person or environment?' The Master said: 'Release.' (Release: to let go, to release.) Asked: 'With or without a phrase, like a vine relying on a tree, how can one break through?' The Master said: 'A sky-reaching sword chills people.' (Sky-reaching sword: a metaphor for incomparably sharp wisdom. Chills people: describes the sharpness of wisdom.) Asked: 'Just like the tree falling and the vine withering, why did Weishan (溈山)(person's name) laugh heartily?' The Master said: 'Loving his bottom, attaching his bottom.' (Loving his bottom, attaching his bottom: Because of loving it, therefore being attached to it.) Asked: 'Suddenly being overturned from the meditation bed by a student, and the staff being broken, what kind of trick is that?' The Master said: 'Also drawing the bow after the thief has passed.' (Drawing the bow after the thief has passed: a metaphor for remedying after the event, which is of no help.) Asked: 'Clearly bright, openly exposed, why can't the universe be contained?' The Master said: 'The eight-edged club in the Vajra's hand.' (The eight-edged club in the Vajra's hand: a metaphor for indestructible truth.) Asked: 'Suddenly with one call returning, is it considered alive or not?' The Master said: 'Sariputra (鹙子)(one of the ten great disciples of the Buddha) and Maudgalyayana (目連)(one of the ten great disciples of the Buddha) can do nothing about it.' Asked: 'Neither falling into illumination nor falling into function, how to discuss?' The Master said: 'Put down the cloud head.' (Put down the cloud head: a metaphor for putting down all thoughts.) Asked: 'What if one suddenly encounters the person within?' The Master said: 'Riding the Buddha hall out of the mountain gate.' (Riding the Buddha hall out of the mountain gate: a metaphor for transcending all conventions.) Asked: 'The myriad phenomena do not come, he speaks alone, who is taught to wave his hand on the high peak?' The Master said: 'Wrongly establishing names and words.' (Wrongly establishing names and words: a metaphor for language being unable to express the truth.) Ascending the hall: The whole body is eyes, but cannot see enough; the whole body is ears, but cannot hear thoroughly; the whole body is mouth, but cannot speak about it; the whole body is mind, but cannot discern it. Even if the entire earth is understood without the slightest leakage, it is still only halfway there. According to the command, the whole is raised. Then how is it displayed? In the realm, the sun and moon hang vertically and horizontally, a continuous clear sky, and ten thousand ages of spring. Ascending the hall: Waves drumming on the mountain top, dust rising from the bottom of the well, the eyes hear like thunder, the ears see like embroidered brocade. The three hundred and sixty bones each manifest the boundless wonderful body, the eighty-four thousand pores each reveal the treasure king's sea of lands. It is not supernatural power, nor is it naturally so. If one can suddenly open a thousand eyes, one truly cuts off the ten directions. Then how is the phrase of transcendence and detachment spoken? Testing jade requires fire, and pearls do not leave the mud. Ascending the hall: Originally without form or shape, how could there be lips or mouth? Especially widely praised, speaking the truth on his behalf. Then who is he? Ascending the hall: Before the fifteenth day, a thousand oxen cannot pull it back; after the fifteenth day, a swift falcon cannot catch up. Right on the fifteenth day, the sky is level, the earth is level, equally bright and equally dark. The great thousand worlds do not go beyond this place.

可以含吐十虛。進一步超越不可說香水海。退一步坐斷千重萬里白雲不進不退莫道阇梨。老僧也無開口處。舉拂子曰。正當恁么時如何。有時拈在千峰上。劃斷秋云不放高。上堂。十方同聚會。本來身不昧。個個學無為。頂上用鉗錘。此是選佛場。深廣莫能量。心空及第歸。利劍不如錐。龐居士舌拄梵天口包四海。有時將一莖草作丈六金身。有時將丈六金身作一莖草。甚是奇特。雖然如此。要且不曾動著向上關。且如何是向上關。鑄印筑高壇。上堂。有句無句超宗越格。如藤倚樹銀山鐵壁。及至樹倒藤枯。多少人失卻鼻孔。直饒收拾得來。已是千里萬里。只如未有恁么訊息時。如何。還透得么。風暖鳥聲碎日高花影重。上堂。第一句薦得祖師乞命。第二句薦得人天瞻落。第三句薦得虎口橫身。不是循途守轍。亦非革轍移途。透得則六臂三頭。未透亦人間天上。且三句外一句作么生道。生涯只在絲綸上。明月扁舟泛五湖。示眾云。一言截斷千聖消聲。一劍當頭橫屍萬里。所以道。有時句到意不到。有時意到句不到。句能刬意。意能刬句。意句交馳衲僧巴鼻。若能恁么轉去。青天也須吃棒。且道憑個甚麼。可憐無限弄潮人。畢竟還落潮中死。示眾云。萬仞崖頭撒手。要須其人。千鈞之弩發機。豈為鼷鼠。雲門睦州當面蹉過

【現代漢語翻譯】現代漢語譯本：可以包含吐出十種虛妄之境。進一步超越不可言說的香水海（形容極廣闊的境界）。退一步說，即使坐斷千重萬里，白雲也無法進入，不進不退，不要說我這個阇梨（梵語，意為阿阇梨，指精通經律、堪為師範的僧人），老僧我也無從開口。舉起拂塵說：『正在這個時候，該如何是好？』有時將拂塵拈在千峰之上，劃斷秋天的雲彩，不讓它高飛。上堂說法：『十方大眾聚集在一起，本來的面目並不昏昧。每個人都學習無為之法，卻在頭頂上用鉗錘敲打（比喻強行施為）。這裡是選佛的場所，深廣得無法衡量。心空無物，才能及第而歸，鋒利的劍還不如錐子。』龐居士（唐代著名在家禪者）的舌頭能拄到梵天（色界天的最高層），口能包容四海。有時將一根草當作丈六金身（佛像，通常指阿彌陀佛像），有時將丈六金身當作一根草。真是奇特！雖然如此，卻不曾觸動向上的關隘。那麼，什麼是向上的關隘呢？鑄造印章，築起高高的祭壇（比喻形式化的修行）。上堂說法：『有句無句，都超越了宗派和格調，就像藤蔓依靠樹木，銀山鐵壁一般堅固。等到樹倒藤枯，多少人失去了鼻孔（比喻失去根本）。即使能夠收拾回來，也已經相隔千里萬里。』就像還沒有這些訊息的時候，該如何是好？還能穿透嗎？風暖和，鳥鳴聲細碎，陽光高照，花影重疊。上堂說法：『第一句就薦得祖師（指禪宗的傳承），乞求保命；第二句就薦得人天（人和天神）瞻仰隕落；第三句就薦得在虎口橫身（比喻極度危險）。不是循規蹈矩，也不是改變道路。』能夠穿透，則六臂三頭（比喻神通廣大）；不能穿透，也只是人間天上（指輪迴）。那麼，三句之外的一句，又該怎麼說呢？生涯只在絲綸上，明月扁舟泛五湖（比喻自由自在）。向大眾開示說：『一句話截斷，千聖都消聲匿跡；一劍當頭砍下，橫屍萬里。』所以說：『有時句子到了，意思卻沒到；有時意思到了，句子卻沒到。句子能夠剷除意思，意思能夠剷除句子。意思和句子交相輝映，才是衲僧（指僧人）的本色。』如果能夠這樣運轉，青天也須捱打。那麼，憑藉的是什麼呢？可憐那些無盡的弄潮人，最終還是會落入潮水中死去。向大眾開示說：『在萬仞懸崖上撒手，需要這樣的人；千鈞之弩發射，不是爲了射殺鼷鼠（比喻目標遠大）。』雲門（雲門文偃禪師）和睦州（睦州道蹤禪師）當面錯過（比喻錯失良機）。

【English Translation】 English version: It can contain and emit the ten illusions. Further transcend the ineffable Fragrant Ocean (describing a vast realm). Taking a step back, even if one sits and cuts off thousands of miles, white clouds cannot enter. Neither advancing nor retreating, do not speak of me, this Acharya (Sanskrit, meaning teacher, referring to a monk who is proficient in scriptures and discipline and can be a role model), this old monk also has nowhere to open his mouth. Raising the whisk, he said, 'What should be done at this very moment?' Sometimes he holds the whisk on top of a thousand peaks, cutting off the autumn clouds, not letting them fly high. Ascending the hall to preach: 'The ten directions gather together, the original face is not obscured. Everyone learns the Dharma of non-action, but strikes their heads with hammers (metaphor for forced action). This is the place to select Buddhas, its depth and breadth cannot be measured. Only with an empty mind can one pass the exam and return, a sharp sword is not as good as an awl.' Layman Pang (a famous lay Buddhist in the Tang Dynasty)'s tongue can reach the Brahma Heaven (the highest level of the Realm of Form), and his mouth can encompass the four seas. Sometimes he turns a blade of grass into a sixteen-foot golden body (Buddha statue, usually referring to Amitabha Buddha), sometimes he turns a sixteen-foot golden body into a blade of grass. How wonderful! Even so, he has not touched the upward barrier. So, what is the upward barrier? Casting seals and building high altars (metaphor for formalistic practice).' Ascending the hall to preach: 'With or without words, surpassing sects and styles, like vines relying on trees, silver mountains and iron walls are firm. When the tree falls and the vine withers, how many people lose their nostrils (metaphor for losing the root). Even if they can recover them, they are already thousands of miles away.' Just like when there was no such news, what should be done? Can you still penetrate it? The wind is warm, the birdsong is fragmented, the sun is high, and the shadows of the flowers are heavy. Ascending the hall to preach: 'The first sentence recommends the Patriarch (referring to the lineage of Zen Buddhism), begging for life; the second sentence recommends that humans and gods look up to and fall; the third sentence recommends lying across the tiger's mouth (metaphor for extreme danger). It is neither following the path nor changing the path.' If you can penetrate it, you will have six arms and three heads (metaphor for great supernatural powers); if you cannot penetrate it, you are only in the human and heavenly realms (referring to reincarnation). So, what should be said outside the three sentences? Life is only on the fishing line, a small boat floats on the Five Lakes (metaphor for freedom).' Instructing the assembly: 'One word cuts off, and a thousand sages disappear; one sword cuts down, and corpses lie across ten thousand miles.' Therefore, it is said: 'Sometimes the sentence arrives, but the meaning does not; sometimes the meaning arrives, but the sentence does not. The sentence can eliminate the meaning, and the meaning can eliminate the sentence. The meaning and the sentence shine together, which is the true color of a monk.' If you can turn like this, even the blue sky must be beaten. So, what does it rely on? Pity those endless tide players, they will eventually fall into the tide and die. Instructing the assembly: 'Letting go on a ten-thousand-foot cliff requires such a person; firing a thousand-pound crossbow is not for killing a shrew (metaphor for a grand goal).' Yunmen (Zen Master Yunmen Wenyan) and Muzhou (Zen Master Muzhou Daozong) missed each other face to face (metaphor for missing a good opportunity).

。德山臨濟誑呼閭閻。自余立境立機作窠作窟。故是滅胡種族且獨脫一句作么生道。萬緣遷變渾閒事。五月山房冷似冰。紹興五年八月己酉示微恙。趺坐書偈遺眾投筆而逝。荼毗舌齒不壞。設利五色無數。塔于昭覺寺之側。謚真覺禪師。

舒州太平慧勤佛鑒禪師。本郡汪氐子。丱歲師廣教圓深。試所習得度。每以唯此一事實餘二則非真味之有省。乃遍參名宿往來五祖之門有年。恚祖不為印據。與圓悟相繼而去。及悟歸五祖方大徹證。而師忽至意欲他邁。悟勉令掛搭。且曰。某與兄相別始月餘。比舊時相見時如何。師曰。我所疑者此也遂參堂。一日聞祖舉僧問趙州如何是和尚家風。州曰。老僧耳聾高聲問將來。僧再問。州曰。爾問我家風。我卻識爾家風了也。師即大豁所疑曰。乞和尚指示極則。祖曰森羅及萬象一法之所印。師展拜。祖令主翰墨。后同圓悟語話次舉東寺問仰山鎮海明珠因緣。至無理可伸處。圓悟徴曰。既云收得逮索此珠。又道無言可對無理可伸。師不能加答。明日謂悟曰。東寺只索一顆珠。仰山當下傾出一栲栳。悟深肯之。乃告之曰。老兄更宜親近老和尚去。師一日造方丈。未及語被祖詬罵懡㦬而退。歸寮閉門打睡恨祖不已。悟已密知即往扣門。師曰誰。悟曰我。師即開門。悟問。爾見老和尚如何

【現代漢語翻譯】現代漢語譯本：德山（Deshan，人名）和臨濟（Linji，人名）欺騙愚昧之人。其餘的人設立境界、設立機鋒，製造窠臼。所以要滅絕胡人的種族。且說，如何說一句獨脫的話？萬般因緣遷變都是閑事，五月的山房冷得像冰窖。紹興五年八月己酉日，示現輕微的疾病，跏趺而坐，寫下偈語遺留給眾人，然後投筆去世。火化后，舌頭和牙齒沒有損壞，舍利五顏六色，數量無數。在昭覺寺旁邊建塔安葬，謚號為真覺禪師。舒州太平慧勤佛鑒禪師，是本郡汪氏之子。童年時跟隨廣教圓深學習，通過考試得以出家。常常認為只有『唯此一事實，餘二則非真』才是真諦。於是遍參名宿，往來於五祖法演（Wuzu Fayan）門下多年。怨恨五祖不為他印證，與圓悟克勤（Yuanwu Keqin）相繼離去。等到圓悟歸來五祖處才大徹大悟，而禪師忽然到來，想要前往別處。圓悟勉強他留下掛單，並且說：『我與兄長分別才一個多月，比起舊時相見時如何？』禪師說：『我所疑惑的就是這個。』於是參加禪堂參禪。一日，聽到五祖舉僧人問趙州從諗（Zhaozhou Congshen）『如何是和尚家風？』趙州說：『老僧耳聾，高聲問將來。』僧人再次問。趙州說：『你問我家風，我卻識得你家風了。』禪師立即大為開悟，說：『乞求和尚指示極則。』五祖說：『森羅及萬象，一法之所印。』禪師展身拜謝。五祖令他主管文書。後來與圓悟談話時，舉東寺問仰山慧寂（Yangshan Huiji）鎮海明珠的因緣，到『無理可伸』之處，圓悟追問說：『既然說收得逮索此珠，又說無言可對，無理可伸。』禪師不能回答。明日對圓悟說：『東寺只索一顆珠，仰山當下傾出一栲栳。』圓悟深以為然，於是告訴他說：『老兄更應該親近老和尚去。』禪師一日來到方丈室，還沒來得及說話，就被五祖呵斥謾罵，慚愧而退。回到寮房閉門睡覺，怨恨五祖不已。圓悟已經暗中知道，就去敲門。禪師問：『誰？』圓悟說：『我。』禪師就開門。圓悟問：『你見老和尚如何？』

【English Translation】 English version: Deshan (a person's name) and Linji (a person's name) deceive the ignorant. The rest establish boundaries, establish opportunities, and create nests and caves. Therefore, the race of the barbarians must be exterminated. Furthermore, how to speak a phrase of complete detachment? All causal conditions changing are idle matters; the mountain room in May is as cold as an icehouse. On the day of Jiyou in the eighth month of the fifth year of Shaoxing, he showed a slight illness, sat in the lotus position, wrote a verse to leave to the assembly, and then threw down his pen and passed away. After cremation, his tongue and teeth were not damaged, and the sharira (relics) were of five colors and countless in number. A pagoda was built next to Zhaojue Temple to bury him, and he was posthumously named Zen Master Zhenjue. Zen Master Fo Jian Huai Qin of Taiping Temple in Shuzhou was the son of the Wang family in this prefecture. As a child, he studied with Yuan Shen of Guangjiao Temple, and passed the examination to become a monk. He often thought that only 'This one fact alone is true; the other two are not true' was the true meaning. Therefore, he widely visited famous masters and frequented the gate of Wuzu Fayan (Five Patriarch Fayan) for many years. He resented that Wuzu did not certify him, and left one after another with Yuanwu Keqin (Yuanwu Keqin). When Yuanwu returned to Wuzu, he had a great enlightenment, but the Zen master suddenly arrived, wanting to go elsewhere. Yuanwu reluctantly asked him to stay, and said, 'I have only been separated from my brother for more than a month. How is it compared to when we met in the past?' The Zen master said, 'What I doubt is this.' So he participated in the Zen hall. One day, he heard Wuzu raise the question of a monk asking Zhaozhou Congshen (Zhaozhou Congshen), 'What is the family style of the abbot?' Zhaozhou said, 'The old monk is deaf; ask loudly.' The monk asked again. Zhaozhou said, 'You ask about my family style, but I recognize your family style.' The Zen master immediately had a great enlightenment, saying, 'I beg the abbot to point out the ultimate.' Wuzu said, 'The myriad phenomena and all things are sealed by one dharma.' The Zen master prostrated and thanked him. Wuzu ordered him to be in charge of documents. Later, when talking with Yuanwu, he raised the cause and condition of Dongsi asking Yangshan Huiji (Yangshan Huiji) about the Zhenhai pearl, to the point where 'there is no reason to extend,' Yuanwu questioned, 'Since it is said that the pearl was captured and demanded, it is also said that there is nothing to say and no reason to extend.' The Zen master could not answer. The next day, he said to Yuanwu, 'Dongsi only asked for one pearl, but Yangshan immediately poured out a basketful.' Yuanwu deeply agreed, and then told him, 'Brother, you should get closer to the old abbot.' One day, the Zen master came to the abbot's room, but before he could speak, he was scolded and rebuked by Wuzu, and he retreated in shame. He returned to his room, closed the door, and slept, resenting Wuzu endlessly. Yuanwu already knew secretly, so he knocked on the door. The Zen master asked, 'Who is it?' Yuanwu said, 'It is I.' The Zen master opened the door. Yuanwu asked, 'What do you think of the old abbot?'

。師曰。我本不去被爾賺累。我遭這老漢詬罵。悟呵呵大笑曰。爾記得前日下底語么。師曰。是甚麼語。悟曰。爾又道。東寺只索一顆珠。仰山傾出一栲栳。師當下釋然。悟遂領師同上方丈。祖才見遽曰。勤兄且喜大事了畢。明年命師為第一座。會太平靈源赴黃龍其席既虛。源薦師于舒守孫鼎臣。遂命補處五祖付法衣。師受而捧以示眾曰。昔釋迦文佛以丈六金襕袈裟。披千尺彌勒佛身。佛身不長袈裟不短。會么。即此樣無他樣。自是法道大播。政和初詔住東都智海。五年乞歸得旨居蔣山。樞密鄧公子常奏師徽號。椹服僧問。如何是祖師西來意。師曰吃醋知酸吃鹽知咸。曰弓折箭盡時如何。師曰。一場懡㦬。問不與萬法為侶者是甚麼人。師曰。拶破露柱。曰歸鄉無路時如何。師曰。王程有限。曰前三三后三三又作么生。師曰。六六三十六。問承聞和尚親見五祖是否。師曰。鐵牛嚙碎黃金草。曰恁么則親見五祖也。師曰。我與爾有甚冤仇。曰只如達磨見武帝意旨如何。師曰。胡言易辯漢語難明。曰為甚悽悽暗渡江。師曰。因風借便。問如何是主中賓。師曰。進前退後愁殺人。曰如何是賓中主。師曰。真實之言成妄語。曰如何是賓中賓。師曰。夫子遊行厄在陳。曰如何是主中主。師曰。終日同行非伴侶。曰賓主已蒙師指示。

【現代漢語翻譯】現代漢語譯本：師父說：『我本來不會被你牽連。我遭到這老頭子的責罵。』悟呵呵大笑說：『你記得前天下底的語句嗎？』師父說：『是什麼語句？』悟說：『你又說，東寺只有一顆珠，仰山傾倒出一栲栳。』師父當下釋然。悟於是帶領師父一同前往上方丈。祖才一見到師父就說：『勤兄可喜可賀，大事已經了結。』明年任命師父為第一座。適逢太平靈源前往黃龍，他的席位空缺。靈源向舒州太守孫鼎臣推薦師父。於是孫鼎臣下令讓師父接替五祖的職位，並授予師父付法衣。師父接過法衣，捧著向大眾展示說：『從前釋迦文佛用丈六金襕袈裟，披在千尺彌勒佛身上。佛身不長，袈裟不短。明白嗎？就是這個樣子，沒有其他樣子。』從此佛法廣為傳播。政和初年，皇帝下詔讓師父住持東都智海寺。政和五年，師父請求告老還鄉，得到皇帝批準，居住在蔣山。樞密鄧公子經常上奏師父的徽號。有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師父說：『吃醋知道酸，吃鹽知道咸。』僧人說：『弓折箭盡時如何？』師父說：『一場懡㦬（mó hē，糊塗，不知所措）。』問：『不與萬法為侶者是什麼人？』師父說：『拶破露柱（zā pò lù zhù，用手推倒柱子）。』問：『歸鄉無路時如何？』師父說：『王程有限。』問：『前三三后三三又作么生？』師父說：『六六三十六。』問：『聽說和尚您親自見過五祖，是嗎？』師父說：『鐵牛嚙碎黃金草。』僧人說：『這麼說您是親自見過五祖了？』師父說：『我與你有什麼冤仇？』僧人說：『只如達磨（Bodhidharma）見武帝（Emperor Wu）意旨如何？』師父說：『胡言易辯，漢語難明。』僧人說：『為甚悽悽暗渡江？』師父說：『因風借便。』問：『如何是主中賓？』師父說：『進前退後愁殺人。』問：『如何是賓中主？』師父說：『真實之言成妄語。』問：『如何是賓中賓？』師父說：『夫子**厄在陳。』問：『如何是主中主？』師父說：『終日同行非伴侶。』問：『賓主已蒙師指示，』

【English Translation】 English version: The Master said, 'I originally wouldn't have been implicated by you. I suffered this old man's scolding.' Wu laughed heartily and said, 'Do you remember the phrase from the other day?' The Master said, 'What phrase?' Wu said, 'You also said, 'Dongsi (East Temple) only has one pearl, Yangshan (Mount Yang) pours out a basketful.'' The Master was immediately enlightened. Wu then led the Master to the Abbot's room above. As soon as Zu saw him, he said, 'Brother Qin, congratulations, the great matter is accomplished.' Next year, you will be appointed as the first seat.' It happened that Taiping Lingyuan (Taiping Lingyuan) went to Huanglong (Yellow Dragon Mountain), and his seat was vacant. Lingyuan recommended the Master to Sun Dingchen (Sun Dingchen), the governor of Shu Prefecture. So Sun Dingchen ordered the Master to take over the position of the Fifth Patriarch and bestowed upon him the Dharma-transmission robe. The Master received the robe, held it up, and showed it to the assembly, saying, 'In the past, Shakyamuni Buddha (Shijia Wen Fo) used a twelve-foot golden brocade kasaya (jiasha, robe) to cover the thousand-foot body of Maitreya Buddha (Mile Fo). The Buddha's body is not long, and the kasaya is not short. Do you understand? It is just like this, there is no other way.' From then on, the Dharma way was widely spread. In the early years of Zhenghe, the emperor ordered the Master to reside at the Zhihai Temple (Zhihai Temple) in Dongdu (Eastern Capital). In the fifth year of Zhenghe, the Master requested to retire and return to his hometown, and the emperor approved it, allowing him to reside at Jiangshan (Mount Jiang). The Privy Councilor Deng Gongzi (Deng Gongzi) often memorialized the emperor with the Master's honorary title. A monk asked, 'What is the meaning of Bodhidharma's (Damo) coming from the West?' The Master said, 'Eating vinegar, you know it's sour; eating salt, you know it's salty.' The monk said, 'What about when the bow is broken and the arrows are exhausted?' The Master said, 'A scene of confusion (mó hē).' Asked, 'Who is the one who does not associate with the myriad dharmas?' The Master said, 'Break the pillar (zā pò lù zhù).' Asked, 'What about when there is no road to return home?' The Master said, 'The royal journey is limited.' Asked, 'What about the former three-three and the latter three-three?' The Master said, 'Six sixes are thirty-six.' Asked, 'I heard that the Master personally saw the Fifth Patriarch, is that so?' The Master said, 'An iron ox chews up golden grass.' The monk said, 'So you personally saw the Fifth Patriarch?' The Master said, 'What grievance do I have with you?' The monk said, 'What was Bodhidharma's (Damo) intention when he met Emperor Wu (Wudi)?' The Master said, 'Foreign words are easy to argue, but Chinese is difficult to understand.' The monk said, 'Why did he secretly cross the river so sadly?' The Master said, 'Taking advantage of the wind.' Asked, 'What is the guest within the host?' The Master said, 'Advancing and retreating, it worries people to death.' Asked, 'What is the host within the guest?' The Master said, 'True words become false words.' Asked, 'What is the guest within the guest?' The Master said, 'Confucius (Fuzi) was trapped in Chen.' Asked, 'What is the host within the host?' The Master said, 'Walking together all day, not companions.' Asked, 'The guest and host have already been instructed by the Master,'

向上宗乘事若何。師曰。大斧斫了手摩挲。問即心即佛即不問。非心非佛事如何。師曰。昨日有僧問老僧不對。曰未審與即心即佛相去多少。師曰。近則千里萬里。遠則不隔絲毫。曰忽被學人截斷兩頭。歸家穩坐又作么生。師曰。爾家在甚麼處。曰大千沙界內一個自由身。師曰。未到家在更道。曰學人到這裡直得東西不辨南北不分去也。師曰。未為分外。上堂。至道無難唯嫌揀擇。桃花紅李花白。誰道融融只一色。燕子語黃鶯鳴。誰道關關只一聲。不透祖師關棙子。空認山河作眼睛。上堂。日日日西沈日日日東上。若欲學菩提。擲下拄杖曰。但看此模樣。五祖周祥上堂。去年今日時。紅爐片雪飛。今日去年時。曹娥讀夜碑。末後一句子。佛眼莫能窺。白蓮峰頂上。紅日繞須彌鳥啄珊瑚樹。鯨吞離水犀。太平家業在。千古襲楊岐。上堂橫拄杖曰。先照後用。豎起曰。先用后照。倒轉曰。照用同時。卓一下曰。照用不同時。汝等諸人被拄杖一口吞盡了也。自是爾不覺。若向這裡道得轉身句。免見一場氣悶。其或未然。老僧今日失利。上堂。金烏急玉兔速。急急流光七月十。無窮遊子不歸家。縱歸只在門前立。門前立。把手牽伊不肯入。萬里看看寸草無。殘花落地無人拾。無人拾。一回雨過一回濕。上堂。世尊有密語迦葉不

【現代漢語翻譯】現代漢語譯本問：如何是向上宗乘（超越所有宗派的最高佛法）的事？師父說：『用大斧砍了之後，還要用手去撫摸。』問：『即心即佛』（當下之心即是佛）的道理已經問過了，那麼『非心非佛』（既不是心也不是佛）的道理又如何呢？師父說：『昨天有僧人問我，我沒有回答。』（僧人）問：『不知這與「即心即佛」相差多少？』師父說：『近則相差千里萬里，遠則不隔一絲一毫。』（僧人）問：『如果被學人截斷兩頭（指截斷「即心即佛」和「非心非佛」的執著），歸家穩坐（迴歸本性）又該如何？』師父說：『你的家在哪裡？』（僧人）說：『大千世界之內，一個自由之身。』師父說：『還沒到家呢，再說。』（僧人）說：『學人到了這裡，簡直東西不辨，南北不分了。』師父說：『還未超出本分。』（師父）上堂說法：『至道（最高的道）沒有困難，只在于不要挑揀選擇。桃花是紅的，李花是白的。誰說融和起來只有一種顏色？燕子在叫，黃鶯在鳴。誰說它們發出的只是一個聲音？如果不能透過祖師的關卡，就只能空把山河當作眼睛。』（師父）上堂說法：『太陽每天西沉，太陽每天東昇。如果想要學習菩提（覺悟），』說完，扔下拄杖，說：『只要看這個模樣。』五祖周祥上堂說法：『去年今日這個時候，紅爐中飛出片片雪花。今日如同去年今日，曹娥在夜裡讀碑。末後一句，佛眼也無法窺視。在白蓮峰頂上，紅日圍繞著須彌山。鳥兒啄食珊瑚樹，鯨魚吞食離開水的犀牛。太平的家業就在這裡，千古以來繼承楊岐的傳統。』（師父）上堂，橫著拄杖說：『先照後用（先明白道理再運用）。』豎起拄杖說：『先用后照（先運用再明白道理）。』倒轉拄杖說：『照用同時（明白道理和運用同時進行）。』用拄杖敲一下，說：『照用不同時（明白道理和運用不同時進行）。你們這些人已經被拄杖一口吞盡了。只是你們自己不覺得。如果能在這裡說出轉身之句（指開悟之語），就可以免去一場氣悶。如果不能，老僧今天就失利了。』（師父）上堂說法：『金烏（太陽）急，玉兔（月亮）速，光陰似箭，已經七月十日。無盡的遊子不回家，即使回來也只是站在門前。站在門前，拉著他的手他也不肯進去。萬里看看寸草不生，殘花落地無人拾。無人拾，一次雨過一次濕。』（師父）上堂說法：『世尊有秘密的語言，迦葉（Mahākāśyapa）不...

【English Translation】 English version Question: What is the matter of the Upward Transcendental Doctrine (the highest Dharma beyond all sects)? The Master said: 'After chopping with a big axe, you still need to caress it with your hand.' Question: The principle of 'The Mind Itself is Buddha' has already been asked. What about the principle of 'Neither Mind nor Buddha'? The Master said: 'Yesterday, a monk asked me, and I did not answer.' (The monk) asked: 'I wonder how much difference there is between this and "The Mind Itself is Buddha"?' The Master said: 'If close, they are thousands of miles apart; if far, they are not separated by a hair's breadth.' (The monk) asked: 'If a student cuts off both ends (referring to cutting off the attachment to "The Mind Itself is Buddha" and "Neither Mind nor Buddha"), and returns home to sit peacefully (returning to one's true nature), what then?' The Master said: 'Where is your home?' (The monk) said: 'Within the great thousand worlds, a free body.' The Master said: 'You haven't arrived home yet, speak further.' (The monk) said: 'When the student arrives here, he simply cannot distinguish east from west or north from south.' The Master said: 'It is not yet beyond your share.' (The Master) ascended the hall to preach: 'The Supreme Path (the highest path) is not difficult, only avoid discrimination and selection. Peach blossoms are red, plum blossoms are white. Who says that when they merge, there is only one color? Swallows are chirping, orioles are singing. Who says they only make one sound? If you cannot pass through the ancestral teacher's barrier, you will only mistake mountains and rivers for your eyes.' (The Master) ascended the hall to preach: 'The sun sets every day, the sun rises every day. If you want to learn Bodhi (enlightenment),' after saying this, he threw down his staff and said: 'Just look at this appearance.' The Fifth Patriarch Zhouxiang ascended the hall to preach: 'At this time last year, snowflakes flew from the red furnace. Today is like this day last year, Cao E reads the stele at night. The last sentence, even the Buddha's eye cannot see through. On the summit of White Lotus Peak, the red sun circles Mount Sumeru (Mount Meru). Birds peck at coral trees, whales swallow rhinoceroses that have left the water. The peaceful family business is here, inheriting the tradition of Yangqi for thousands of years.' (The Master) ascended the hall, holding the staff horizontally, said: 'First illumination then application (first understand the principle then apply it).' Raising the staff vertically, said: 'First application then illumination (first apply then understand the principle).' Turning the staff upside down, said: 'Illumination and application at the same time (understanding the principle and applying it happen simultaneously).' Tapping the staff once, said: 'Illumination and application are not at the same time (understanding the principle and applying it do not happen simultaneously). All of you have been swallowed by the staff in one gulp. It's just that you don't realize it yourselves. If you can speak a turning-around phrase (referring to a phrase of enlightenment) here, you can avoid a fit of frustration. If not, the old monk will lose today.' (The Master) ascended the hall to preach: 'The golden crow (sun) is swift, the jade rabbit (moon) is fast, time flies like an arrow, it is already the tenth day of the seventh month. Endless wanderers do not return home, even if they return, they only stand in front of the door. Standing in front of the door, even if you hold their hand, they are unwilling to enter. Looking ten thousand miles, not a blade of grass grows, fallen flowers are not picked up by anyone. Not picked up by anyone, once the rain passes, it is wet again.' (The Master) ascended the hall to preach: 'The World Honored One (Śākyamuni Buddha) has secret words, Mahākāśyapa (Mahākāśyapa) does not...'

覆藏。乃曰。爾尋常說黃道黑評品古今。豈不是密語。爾尋常折旋俯仰拈匙把箸祇揖萬福。是覆藏不覆藏。忽然瞥地去也不可知。要會么。世尊有密語。冬到寒食一百五。迦葉不覆藏。水泄不通已露贓。靈利衲僧如會得。一重雪上一重霜。上堂。十五日已前事錦上鋪花。十五日已後事如海一漚發。正當十五日大似一尺鏡照千里之像。雖則真空絕跡。其奈海印發光。任他露柱開花。說甚佛面百丑。何故到頭霜夜月任運落前溪。上堂舉僧問逍州。如何是不遷義。州以手作流水勢。其僧有省。又僧問法眼。不取于相如如不動。如何是不取于相見於如如不動。眼曰。日出東方夜落西。其僧亦有省。若也於此見得。方知道旋嵐偃岳本來常靜。江河競注元自不流。其或未然。不免更為饒舌。天左旋地右轉。古往今來經幾遍。金烏飛玉兔走。才方出海門。又落青山後。江河波渺渺。淮濟浪悠悠。直入滄溟晝夜流。遂高聲曰。諸禪德。還見如如不動么。師室中以木骰子六隻面面皆書公字。僧才入師擲曰。會么僧擬不擬。師即打出。七年九月八日上堂。祖師心印狀似鐵牛之機。去即印住住即印破。直饒不去不住。亦未是衲僧行履處。且作么生是衲僧行履處。待十月前後為諸人注破。至后月八日沐浴更衣端坐。手寫數書別故舊。停筆而化。

【現代漢語翻譯】現代漢語譯本：覆藏（fù cáng，掩蓋，隱藏）。乃曰：『你平時談論黃道黑道，評論古今人物，難道不是密語嗎？你平時的一舉一動，俯仰之間，拿起勺子筷子，作揖問候，是覆藏還是不覆藏呢？』忽然一下子消失得無影無蹤，也不知道去了哪裡。想要明白嗎？世尊（shì zūn，對佛的尊稱）也有密語：冬至后一百零五天是寒食節。迦葉（jiā shè，佛教人物，釋迦十大弟子之一）沒有覆藏，水泄不通，早已暴露了。聰明的僧人如果能領會，那就是雪上加霜。' 上堂（shàng táng，禪宗寺院中住持升座說法）：十五日之前的事情，如同錦上添花。十五日之後的事情，如同大海中的一個水泡。正當十五日，就像一尺鏡子照見千里之外的景象。雖然真空絕跡，但海印（hǎi yìn，佛教用語，指如來藏心）卻能發光。任憑露柱（lù zhù，寺廟中的柱子）開花，說什麼佛面百丑。為什麼呢？到頭來就像霜夜的月亮，隨意地落在前面的溪流中。上堂，舉例說僧人問逍遙和尚（xiāo yáo hé shàng）：『如何是不遷義（bù qiān yì，不改變的真理）？』逍遙和尚用手做了流水的姿勢。那個僧人有所領悟。又有僧人問法眼禪師（fǎ yǎn chán shī）：『不取于相，如如不動（bù qǔ yú xiàng rú rú bù dòng，不執著于外在表象，保持內心的平靜），如何是不取于相，見於如如不動？』法眼禪師說：『日出東方，夜落西。』那個僧人也有所領悟。如果能在此處領悟，才能知道旋風偃岳（xuán fēng yǎn yuè，旋轉的風吹倒山嶽）本來就是常靜的，江河競相奔流，原本就是不流動的。如果還沒有領悟，不免要再多說幾句：天向左旋轉，地向右轉動，從古到今經歷了多少遍？金烏（jīn wū，太陽的別稱）飛，玉兔（yù tù，月亮的別稱）走，才剛剛從海面升起，又落到青山之後。江河波濤渺渺，淮河濟水浪濤悠悠，逕直流入滄溟（cāng míng，大海）晝夜不停。』於是高聲說：『各位禪德（chán dé，修禪有德之人），還見到如如不動了嗎？』師父在室內用木骰子六隻，每個面上都寫著『公』字。僧人剛進來，師父就擲骰子說：『會嗎？』僧人剛要開口，師父就打出去。七年九月八日上堂，祖師心印（zǔ shī xīn yìn，禪宗的傳承）就像鐵牛的機關，去就印住，住就印破。即使不去不住，也還不是僧人的修行之處。那麼，什麼是僧人的修行之處呢？等到十月前後為你們解釋清楚。到了后一個月八日，沐浴更衣，端坐，手寫了幾封信告別故友，停筆而圓寂。

【English Translation】 English version: 'Fù cáng' (覆藏, covering up, concealing). Then he said: 'You usually talk about the Yellow Path and Black Path, comment on the past and present. Isn't that secret language? Your usual movements, bowing and raising your head, picking up spoons and chopsticks, greeting and wishing well, is that covering up or not covering up?' Suddenly disappearing without a trace, not knowing where you've gone. Want to understand? The World Honored One (shì zūn, a respectful title for the Buddha) also has secret language: One hundred and five days after the winter solstice is the Cold Food Festival. Kāshyapa (jiā shè, a Buddhist figure, one of the ten great disciples of Shakyamuni) did not cover up; not a drop of water could leak out, the stolen goods were already exposed. If a clever monk can understand, it's like adding frost on top of snow.' Ascending the Dharma Hall (shàng táng, in Chan monasteries, the abbot ascends the seat to give a Dharma talk): Things before the fifteenth day are like adding flowers to brocade. Things after the fifteenth day are like a bubble arising in the ocean. Right on the fifteenth day, it's like a one-foot mirror reflecting images thousands of miles away. Although true emptiness is traceless, the 'hǎi yìn' (海印, ocean seal, a Buddhist term referring to the Tathāgatagarbha mind) can emit light. Let the dew-covered pillar bloom, what's the point of talking about the Buddha's face having a hundred uglinesses? Why? In the end, it's like the moon on a frosty night, falling freely into the stream in front. Ascending the Dharma Hall, he cited the example of a monk asking Zen Master Xiaoyao (xiāo yáo hé shàng): 'What is the meaning of 'bù qiān yì' (不遷義, the unchanging truth)?' Zen Master Xiaoyao made a gesture of flowing water with his hand. That monk had some understanding. Another monk asked Zen Master Fayan (fǎ yǎn chán shī): 'Not grasping at appearances, remaining 'rú rú bù dòng' (如如不動, unmoving like thusness), how is it not grasping at appearances, seeing 'rú rú bù dòng'?' Zen Master Fayan said: 'The sun rises in the east and sets in the west.' That monk also had some understanding. If you can understand this, then you will know that the whirlwind overturning mountains (xuán fēng yǎn yuè, a whirlwind overturning mountains) is originally always still, and the rivers rushing to flow are originally not flowing. If you haven't understood yet, I can't help but say a few more words: The sky rotates to the left, the earth rotates to the right, how many times has it gone through from ancient times to the present? The golden crow (jīn wū, another name for the sun) flies, the jade rabbit (yù tù, another name for the moon) runs, just emerging from the sea, and then falling behind the green mountains. The rivers and waves are vast, the Huai and Ji rivers' waves are long, directly flowing into the 'cāng míng' (滄溟, the vast ocean) day and night.' Then he said loudly: 'All you Chan practitioners (chán dé, people of virtue who practice Chan), have you seen 'rú rú bù dòng'?' The master used six wooden dice in the room, each face of which was written with the character 'gōng' (公, public). As soon as the monk entered, the master threw the dice and said: 'Do you understand?' As soon as the monk was about to speak, the master struck him out. On the eighth day of the ninth month of the seventh year, ascending the Dharma Hall, the ancestral teacher's mind seal (zǔ shī xīn yìn, the transmission of Chan Buddhism) is like the mechanism of an iron ox; going, it seals; staying, it breaks the seal. Even if you neither go nor stay, it is still not the place where a monk treads. So, what is the place where a monk treads? Wait until around the tenth month to explain it clearly for you. On the eighth day of the following month, he bathed, changed clothes, sat upright, wrote several letters to bid farewell to old friends, stopped writing, and passed away peacefully.

阇維收靈骨設利塔于本山。

舒州龍門清遠佛眼禪師。臨邛李氏子。嚴正寡言。十四圓具依毗尼究其說。因讀法華經。至是法非思量分別之所能解。持以問講師。講師莫能答。師嘆曰。義學名相非所以了生死大事。遂卷衣南遊。造舒州太平演禪師法席。因丐于廬州。偶兩足跌仆地。煩懣間聞二人交相惡罵。諫者曰。爾猶自煩惱在。師于言下有省。及歸凡有所問。演即曰。我不如爾爾自會得好或曰。我不會我不如爾。師愈疑遂咨決于元禮首座。禮乃以手引師之耳繞圍爐數匝。且行且語曰。爾自會得好。師曰。有冀開發乃爾相戲耶。禮曰。爾他后悟去方知今日曲折耳。太平將遷海會。師慨然曰。吾持缽方歸復參。隨往一荒院。安能究決已事耶。遂作偈告辭之蔣山坐夏。邂逅靈源禪師日益厚善。從容言話間。師曰。比見都下一尊宿語句似有緣。靈源曰。演公天下第一等宗師。何故舍而事遠遊。所謂有緣者蓋知解之師。與公初心相應耳。師從所勉徑趨海會。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥有些子。平生事只如此。遽起閱幾上傳燈錄。至破灶墮因緣忽大悟。作偈曰。刀刀林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和。念之永不忘。門開少人過。圓悟因詣其寮。舉

【現代漢語翻譯】阇維（荼毗，火葬）后，將靈骨安放在本山，建舍利塔供奉。

現代漢語譯本：舒州龍門清遠佛眼禪師，是臨邛李家的兒子。他莊重嚴肅，很少說話。十四歲時受具足戒，依據戒律精研學習。一次，他讀誦《法華經》，讀到『這種法不是思量分別所能理解的』時，便拿著經文去請教講師。講師不能解答。禪師感嘆道：『研究義理名相不能了脫生死大事。』於是收拾行裝，南遊參學，來到舒州太平演禪師的座下。一次在廬州乞食，不小心雙腳跌倒在地。煩悶之際，聽到兩個人互相惡語謾罵，其中一人勸解說：『你還這麼煩惱。』禪師聽了這話，當下有所領悟。之後，每當他向演禪師請教問題，演禪師總是說：『我不如你，你自己會領悟得更好。』或者說：『我不會，我不如你。』禪師更加疑惑，於是向元禮首座請教。元禮便用手拉著禪師的耳朵，繞著火爐轉了好幾圈，邊走邊說：『你自己會領悟得更好。』禪師說：『您是想啓發我，還是在戲弄我呢？』元禮說：『你以後開悟了，才會知道今天我這樣做的用意。』太平禪寺將要遷往海會寺時，禪師慨嘆道：『我拿著缽回去再參學。』於是前往一座荒廢的寺院，心想：『這樣怎麼能徹底解決自己的問題呢？』於是作偈告辭，前往蔣山安居過夏。在那裡，他遇到了靈源禪師，兩人日益親密。在一次從容的談話中，禪師說：『最近見到都城裡一位大德的語句，似乎與我有緣。』靈源說：『演公是天下第一等的宗師，你為什麼捨棄他而遠遊呢？所謂有緣，大概是與你知解相應的老師，與你最初的心意相合罷了。』禪師聽從了他的勸勉，直接前往海會寺。後來被任命為典謁（負責接待賓客的僧人）。一次寒冷的夜晚，他獨自靜坐，撥弄爐灰，看到一小點火星，忽然高興地說：『深深撥弄，才有些許火星。我平生所做的事，就是這樣啊。』於是起身翻閱幾案上的《傳燈錄》，讀到破灶墮的因緣時，忽然大悟。作偈說：『刀刀林鳥啼，披衣終夜坐。撥火悟平生，窮神歸破墮。事皎人自迷，曲淡誰能和。念之永不忘，門開少人過。』圓悟禪師因此來到他的寮房，舉起……

【English Translation】 After cremation (Jha-wei, referring to cremation), the spiritual remains were placed on this mountain, and a Stupa (She-li-ta) was built to enshrine them.

English version: Chan Master Foyan Qingyuan of Longmen, Shuzhou, was a son of the Li family of Linqiong. He was solemn, upright, and spoke little. At the age of fourteen, he received the full precepts and diligently studied them according to the Vinaya. Once, while reading the Lotus Sutra, when he came to the passage 'This Dharma is not something that can be understood through thought and discrimination,' he took the sutra to ask the lecturer. The lecturer could not answer. The Chan Master sighed and said, 'Studying doctrines and terminology is not the way to resolve the great matter of birth and death.' Thereupon, he packed his bags and traveled south to study, arriving at the seat of Chan Master Yan of Taiping, Shuzhou. Once, while begging for alms in Luzhou, he accidentally fell to the ground. In his vexation, he heard two people cursing each other, and one of them advised, 'You are still so troubled.' Upon hearing these words, the Chan Master had an awakening. Afterwards, whenever he asked Chan Master Yan questions, Chan Master Yan would always say, 'I am not as good as you; you will understand it better yourself.' Or he would say, 'I don't know; I am not as good as you.' The Chan Master became even more puzzled, so he consulted with Head Seat Yuanli. Yuanli then took the Chan Master's ear in his hand and led him around the stove several times, saying as he walked, 'You will understand it better yourself.' The Chan Master said, 'Are you trying to enlighten me, or are you teasing me?' Yuanli said, 'Only when you are enlightened in the future will you know the intention of what I did today.' When Taiping Monastery was about to move to Haihui Monastery, the Chan Master sighed and said, 'I will return with my bowl to study again.' Thereupon, he went to a deserted monastery, thinking, 'How can I thoroughly resolve my own matter like this?' So he composed a verse to bid farewell and went to Jiangshan to spend the summer retreat. There, he met Chan Master Lingyuan, and their friendship grew deeper day by day. In a leisurely conversation, the Chan Master said, 'Recently, I saw the words of a virtuous monk in the capital, and they seemed to resonate with me.' Lingyuan said, 'Master Yan is the foremost master in the world; why do you abandon him and travel far away? The so-called resonance probably refers to a teacher who corresponds to your intellectual understanding and agrees with your initial intentions.' The Chan Master followed his advice and went directly to Haihui Monastery. Later, he was appointed as the receptionist (the monk in charge of receiving guests). One cold night, he was sitting alone in meditation, poking at the ashes in the stove, and saw a tiny spark of fire. Suddenly, he happily said, 'Poking deeply, there is a little spark. What I have done in my life is just like this.' Thereupon, he got up and flipped through the Transmission of the Lamp on the table, and when he read about the story of Pozhao Duo (Broken Stove), he suddenly had a great awakening. He composed a verse saying: 'Knives, knives, forest birds cry, I sit up all night, clothed. Poking the fire, I awaken to my life, Exhausting my spirit, I return to the broken stove. The matter is clear, but people are confused, The tune is faint, who can harmonize? Remembering it forever, The door is open, but few pass through.' Chan Master Yuanwu therefore came to his room and raised...

青林般土話驗之。且謂。古今無人出得。爾如何會。師曰。也有甚難。悟曰。只如他道鐵輪天子寰中旨意作么生。師曰。我道帝釋宮中放赦書。悟退語人曰。且喜遠兄便有活人句也。自是隱居四面大中庵。屬天下一新崇寧萬壽寺。舒守王公渙之命師開法。次補龍門道望尤振。后遷和之褒禪。樞密鄧公洵武奏賜師號紫衣。上堂。臺山路上過客全稀。破灶堂前感恩無地。雪埋庭柏冰鎖偃溪。雖在南方火爐頭。不入他家齏甕里。看看臘月三十日。便是孟春猶寒。爾等諸人。各須努力向前。切忌自生退屈。上堂卓拄杖曰。圓明瞭知不由心念。抵死要道墮坑落塹。畢竟如何。乃倚拄杖下座。上堂。泡幻同無礙。如何不了悟。眼裡瞳人吹叫子達法在其中。非今亦非古。六隻骰子滿盆紅。大眾時人為甚麼坐地看揚州缽盂著棲新翻樣。牛上騎牛笑殺人。上堂。趙州不見南泉。山僧不識五祖。甜瓜徹蒂甜。苦瓠連根苦。上堂。一葉落天下春。無路尋思笑殺人。下是天上是地。此言不入時流意。南作北東作西。動而止喜而悲。蛇頭蝎尾一試之。猛虎口裡活雀兒。是何言歸堂去。上堂。千說萬說不如親面一見。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。禪學中隔江招手事。望州亭相見事。迥絕無人處事。深山巖崖處事。此皆親面而見之。不

{ "translations": [ "現代漢語譯本", "用青林般土（Qinglin Ban Tu，人名）的話來驗證他。並且說：『自古至今沒有人能夠超出這個範圍，你是如何理解的？』", "師父說：『這有什麼難的。』", "悟（Wu，人名）說：『比如他說鐵輪天子（Tielun Tianzi，擁有轉輪聖王權力的統治者）寰中旨意（huan zhong zhi yi，統治天下的意圖）是什麼意思？』", "師父說：『我說這是帝釋宮中（Dishigong zhong，忉利天，三十三天）發佈的赦書。』", "悟退下後對人說：『真高興遠兄（Yuan Xiong，人名）有救活人的語句啊。』", "從此隱居在四面大中庵（Simian Dazhong An，寺廟名）。恰逢天下重新修建崇寧萬壽寺（Chongning Wanshou Si，寺廟名），舒守王公渙之（Shushou Wang Gong Huanzhi，人名）命令師父去開法。", "之後補任龍門（Longmen，地名）的職位，聲望更加顯赫。後來遷往和州（He Zhou，地名）的褒禪山（Baochan Shan，山名）。樞密鄧公洵武（Shumi Deng Gong Xunwu，人名）上奏賜予師父紫衣。", "上堂說法：臺山（Tai Shan，山名）路上過客稀少，破灶堂（Pozao Tang，地名）前感恩無地。雪埋庭院的柏樹，冰封偃溪（Yan Xi，地名）。雖然身在南方的火爐旁，卻不進入別人家的鹹菜罈子里。看看臘月三十日，即使是孟春（Meng Chun，農曆正月）也仍然寒冷。你們這些人，各自都要努力向前，切記自己產生退縮。", "上堂說法，拄著枴杖說：圓滿明瞭的認知不是通過心念得來的，非要通過心念去理解就會掉進坑裡。到底如何是好？於是靠著枴杖走下座位。", "上堂說法：泡沫和幻影一樣沒有阻礙，為什麼不能了悟？眼裡瞳人吹叫子（yan li tong ren chui jiao zi，比喻直接明瞭），達法（da fa，通達佛法）就在其中，不是現在也不是過去。六隻骰子滿盆紅（liu zhi tou zi man pen hong，比喻一切皆有可能）。各位，時人為什麼坐在這裡看揚州（Yang Zhou，地名）的缽盂（bo yu，和尚的飯碗）穿著新翻的樣式？牛上騎牛，笑死人。", "上堂說法：趙州（Zhao Zhou，人名，禪宗大師）不見南泉（Nanquan，人名，禪宗大師），山僧（shan seng，謙稱，指自己）不認識五祖（Wuzu，人名，禪宗大師）。甜瓜從瓜蒂到瓜都是甜的，苦瓠連著根都是苦的。", "上堂說法：一片葉子落下，天下皆是春天，沒有路可以尋思，笑死人。下是天，上是地，這些話不入時流的意。南作北，東作西，動而止，喜而悲，蛇頭蝎尾一試之，猛虎口裡活雀兒。是什麼意思？歸堂去。", "上堂說法：千說萬說不如親眼一見，縱然不說也能自己明白。如王子寶刀的譬喻，眾盲摸象的譬喻，禪學中隔江招手的事，望州亭相見的事，迥絕無人處的事，深山巖崖處的事，這些都是親眼所見，不是..." ], "english_translations": [ "English version", "Let's verify him with Qinglin Ban Tu's words. And he said, 'No one has ever been able to surpass this from ancient times to the present. How do you understand it?'", "The master said, 'What's so difficult about that?'", "Wu said, 'For example, what does he mean by the 'Tielun Tianzi's intention to rule the world?'", "The master said, 'I say it's an amnesty issued from Dishigong Zhong.'", "Wu retreated and said to the people, 'I'm so glad that Brother Yuan has words that can save people.'", "From then on, he lived in seclusion in Simian Dazhong An. It happened that Chongning Wanshou Temple was rebuilt all over the world, and Shushou Wang Gong Huanzhi ordered the master to open the Dharma.", "After that, he was appointed to Longmen, and his reputation became even more prominent. Later, he moved to Baochan Mountain in He Zhou. The privy councilor Deng Gong Xunwu奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏。", "English version", "Let's verify him with Qinglin Ban Tu's words. And he said, 'No one has ever been able to surpass this from ancient times to the present. How do you understand it?'", "The master said, 'What's so difficult about that?'", "Wu said, 'For example, what does he mean by the 'Tielun Tianzi's intention to rule the world?'", "The master said, 'I say it's an amnesty issued from Dishigong Zhong.'", "Wu retreated and said to the people, 'I'm so glad that Brother Yuan has words that can save people.'", "From then on, he lived in seclusion in Simian Dazhong An. It happened that Chongning Wanshou Temple was rebuilt all over the world, and Shushou Wang Gong Huanzhi ordered the master to open the Dharma.", "After that, he was appointed to Longmen, and his reputation became even more prominent. Later, he moved to Baochan Mountain in He Zhou. The privy councilor Deng Gong Xunwu奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏

現代漢語譯本：

用青林般土（Qinglin Ban Tu，人名）的話來驗證他。並且說：『自古至今沒有人能夠超出這個範圍，你是如何理解的？』

師父說：『這有什麼難的。』

悟（Wu，人名）說：『比如他說鐵輪天子（Tielun Tianzi，擁有轉輪聖王權力的統治者）寰中旨意（huan zhong zhi yi，統治天下的意圖）是什麼意思？』

師父說：『我說這是帝釋宮中（Dishigong zhong，忉利天，三十三天）發佈的赦書。』

悟退下後對人說：『真高興遠兄（Yuan Xiong，人名）有救活人的語句啊。』

從此隱居在四面大中庵（Simian Dazhong An，寺廟名）。恰逢天下重新修建崇寧萬壽寺（Chongning Wanshou Si，寺廟名），舒守王公渙之（Shushou Wang Gong Huanzhi，人名）命令師父去開法。

之後補任龍門（Longmen，地名）的職位，聲望更加顯赫。後來遷往和州（He Zhou，地名）的褒禪山（Baochan Shan，山名）。樞密鄧公洵武（Shumi Deng Gong Xunwu，人名）上奏賜予師父紫衣。

上堂說法：臺山（Tai Shan，山名）路上過客稀少，破灶堂（Pozao Tang，地名）前感恩無地。雪埋庭院的柏樹，冰封偃溪（Yan Xi，地名）。雖然身在南方的火爐旁，卻不進入別人家的鹹菜罈子里。看看臘月三十日，即使是孟春（Meng Chun，農曆正月）也仍然寒冷。你們這些人，各自都要努力向前，切記自己產生退縮。

上堂說法，拄著枴杖說：圓滿明瞭的認知不是通過心念得來的，非要通過心念去理解就會掉進坑裡。到底如何是好？於是靠著枴杖走下座位。

上堂說法：泡沫和幻影一樣沒有阻礙，為什麼不能了悟？眼裡瞳人吹叫子（yan li tong ren chui jiao zi，比喻直接明瞭），達法（da fa，通達佛法）就在其中，不是現在也不是過去。六隻骰子滿盆紅（liu zhi tou zi man pen hong，比喻一切皆有可能）。各位，時人為什麼坐在這裡看揚州（Yang Zhou，地名）的缽盂（bo yu，和尚的飯碗）穿著新翻的樣式？牛上騎牛，笑死人。

上堂說法：趙州（Zhao Zhou，人名，禪宗大師）不見南泉（Nanquan，人名，禪宗大師），山僧（shan seng，謙稱，指自己）不認識五祖（Wuzu，人名，禪宗大師）。甜瓜從瓜蒂到瓜都是甜的，苦瓠連著根都是苦的。

上堂說法：一片葉子落下，天下皆是春天，沒有路可以尋思，笑死人。下是天，上是地，這些話不入時流的意。南作北，東作西，動而止，喜而悲，蛇頭蝎尾一試之，猛虎口裡活雀兒。是什麼意思？歸堂去。

上堂說法：千說萬說不如親眼一見，縱然不說也能自己明白。如王子寶刀的譬喻，眾盲摸象的譬喻，禪學中隔江招手的事，望州亭相見的事，迥絕無人處的事，深山巖崖處的事，這些都是親眼所見，不是...

English version:

Let's verify him with Qinglin Ban Tu's words. And he said, 'No one has ever been able to surpass this from ancient times to the present. How do you understand it?'

The master said, 'What's so difficult about that?'

Wu said, 'For example, what does he mean by the 'Tielun Tianzi's intention to rule the world?'

The master said, 'I say it's an amnesty issued from Dishigong Zhong.'

Wu retreated and said to the people, 'I'm so glad that Brother Yuan has words that can save people.'

From then on, he lived in seclusion in Simian Dazhong An. It happened that Chongning Wanshou Temple was rebuilt all over the world, and Shushou Wang Gong Huanzhi ordered the master to open the Dharma.

After that, he was appointed to Longmen, and his reputation became even more prominent. Later, he moved to Baochan Mountain in He Zhou. The privy councilor Deng Gong Xunwu奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏

在說也。上堂。蘇武牧羊辱而不屈。李陵望漢樂以忘歸。是在外國在本國。佛諸弟子中。有者雙足越坑。有者聆箏起舞。有者身埋糞壤。有者呵罵河神。是習氣是妙用。至於擎叉打地豎拂敲床。睦州一向閉門。魯祖終年面壁。是為人是不為人。信知一切凡夫埋沒寶藏。殊不丈夫。諸人何不能擺柁張帆拋江過岸休。更釘樁搖櫓何日到家。既作曹溪人又是家裡漢。還見家裡事么。僧問。劫火洞然大千俱壞。未審這個壞不壞。師曰。黑漆桶裡黃金色。問道遠乎哉。觸事而真如何是道。師曰。頂上八尺五。曰此理如何。師曰。方圓七八寸。問劫火威音前。別是一壺天。御樓前射獵。不是刈茅田。提起坐具曰。這個喚作什麼。師曰。正是刈茅田。僧便喝。師曰。猶作主在。問僧。孤燈獨照時如何。僧無對。師代曰。露柱證明。師聞開靜板聲乃曰。據款結案。師嘗題語于龍門延壽壁間曰。佛許有病者當療治。容有將息所也。禪林凡有數名。或曰涅槃。見法身常住了法不生也。或曰省行。知此違緣皆從行苦也。或曰延壽。欲得慧命扶持色身也。其實使人了生死處也。多見少覺微恙便入此堂。不強支吾便有補益。及乎久病思念鄉閭不善。退思滅除苦本。先聖云。病者眾生之良藥。若善服食無不瘥者也。宣和初以病辭歸蔣山之東堂。二年

【現代漢語翻譯】現代漢語譯本：再說一遍。上堂說法。蘇武（人名，西漢大臣）牧羊，受盡屈辱而不屈服；李陵（人名，西漢將領）眺望漢朝，快樂得忘記了迴歸。這是在外國還是在本國？佛的眾多弟子中，有人雙腳跨越深坑，有人聽著箏樂翩翩起舞，有人身體埋在糞土之中，有人呵斥謾罵河神。這是習氣還是妙用？至於舉起鐵叉敲打地面，豎起拂塵敲擊床沿，睦州（地名，禪宗道場）一向閉門謝客，魯祖（指達摩祖師）終年面對墻壁。這是爲了人還是不爲了人？要知道一切凡夫俗子都埋沒了自身的寶藏，實在是不夠大丈夫。各位為什麼不能揚起船帆，張滿風帆，拋開江河，渡到彼岸而休止呢？還要釘樁搖櫓，要到什麼時候才能到家？既然做了曹溪（地名，六祖慧能弘法之地）的人，又是家裡人，還見到家裡的事情嗎？有僧人問：『劫火洞然，大千世界都毀壞了，請問這個（指本性）壞不壞？』師父說：『黑漆桶裡是黃金色。』又問：『道很遠嗎？接觸事物就是真，什麼是道？』師父說：『頂上八尺五。』僧人說：『這個道理如何理解？』師父說：『方圓七八寸。』問：『劫火和威音王佛（過去佛名）之前，別有一番天地。御樓前射獵，不是在收割茅草的田地。』師父提起坐具說：『這個叫做什麼？』師父說：『正是收割茅草的田地。』僧人便大喝一聲。師父說：『還有主觀意識在。』問僧人：『孤燈獨自照耀時如何？』僧人無言以對。師父代答說：『露柱（寺廟中的柱子）可以證明。』師父聽到開靜板的聲音，於是說：『根據條款結案。』師父曾經在龍門延壽寺的墻壁上題寫道：『佛允許有疾病的人應當接受治療，容許有休養生息的地方。禪林大致有幾個名稱，或者叫做涅槃（佛教術語，指解脫），見到法身常住，了知諸法不生不滅。或者叫做省行，知道這些違逆因緣都從行苦而來。或者叫做延壽，想要用智慧之命來扶持色身。』實際上是使人瞭解生死的地方。很多人稍微感到不適就進入這個禪堂，不勉強支撐，就會有補益。等到久病思念家鄉，心懷不善，退一步思考，滅除痛苦的根源。先聖說：『疾病是眾生的良藥，如果能好好服用，沒有不能痊癒的。』宣和初年，因為生病辭官，回到蔣山（地名）的東堂，住了兩年。 English version: Again, speaking. Ascending the hall. Su Wu (personal name, a minister of the Western Han Dynasty) herded sheep, enduring humiliation without yielding; Li Ling (personal name, a general of the Western Han Dynasty) gazed at the Han Dynasty, so happy that he forgot to return. Is this in a foreign country or in one's own country? Among the Buddha's disciples, some leap over pits with both feet, some dance to the music of the zither, some bury themselves in dung, and some scold the river god. Is this habitual behavior or wondrous function? As for raising a pitchfork to strike the ground, raising a whisk to knock on the bed, Muzhou (place name, a Chan Buddhist monastery) always kept his doors closed, and the Patriarch Lu (referring to Bodhidharma) faced the wall all year round. Is this for the sake of people or not for the sake of people? Know that all ordinary people bury their own treasures, truly not being great individuals. Why can't you all raise the sails, fill them with wind, cast off from the river, and cross to the other shore to rest? Still nailing stakes and rowing, when will you reach home? Since you are people of Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma) and also people of home, do you still see the affairs of home? A monk asked: 'When the fire of the kalpa blazes and the great thousand worlds are destroyed, I wonder if this (referring to the inherent nature) is destroyed or not?' The master said: 'In the black lacquer bucket is the color of gold.' He asked again: 'Is the Way far away? Touching things is truth, what is the Way?' The master said: 'Eight feet five above the head.' The monk said: 'How is this principle to be understood?' The master said: 'Seven or eight inches square.' Asked: 'Before the fire of the kalpa and the Buddha Vipaśyin (name of a past Buddha), there is another realm. Hunting in front of the imperial tower is not in the field for cutting thatch.' The master raised his seat and said: 'What is this called?' The master said: 'Precisely the field for cutting thatch.' The monk then shouted loudly. The master said: 'There is still subjective consciousness present.' Asked a monk: 'What is it like when a solitary lamp shines alone?' The monk had no answer. The master answered in his place: 'The pillar (in the temple) can prove it.' The master heard the sound of the opening stillness board and then said: 'Settle the case according to the terms.' The master once inscribed on the wall of Yanshou Temple in Longmen: 'The Buddha allows that those who are sick should receive treatment, allowing for a place to rest and recuperate. The Chan forest generally has several names, or it is called Nirvana (Buddhist term, referring to liberation), seeing that the Dharmakaya is constant, understanding that all dharmas neither arise nor cease. Or it is called self-reflection, knowing that these adverse conditions all come from the suffering of action. Or it is called prolonging life, wanting to use the wisdom-life to support the physical body.' In reality, it is a place to understand birth and death. Many people enter this Chan hall with slight discomfort, and without forcing themselves, there will be benefit. When they are sick for a long time and miss their hometown, harboring unkind thoughts, taking a step back to think, eliminating the root of suffering. The ancient sage said: 'Sickness is a good medicine for sentient beings, and if it is taken well, there is nothing that cannot be cured.' In the early years of Xuanhe, he resigned due to illness and returned to the East Hall of Jiangshan (place name), where he lived for two years.

【English Translation】 Modern Chinese Translation: Let me say it again. Ascending the hall to preach. Su Wu (personal name, a minister of the Western Han Dynasty) herded sheep, enduring humiliation without yielding; Li Ling (personal name, a general of the Western Han Dynasty) gazed at the Han Dynasty, so happy that he forgot to return. Is this in a foreign country or in one's own country? Among the Buddha's disciples, some leap over pits with both feet, some dance to the music of the zither, some bury themselves in dung, and some scold the river god. Is this habitual behavior or wondrous function? As for raising a pitchfork to strike the ground, raising a whisk to knock on the bed, Muzhou (place name, a Chan Buddhist monastery) always kept his doors closed, and the Patriarch Lu (referring to Bodhidharma) faced the wall all year round. Is this for the sake of people or not for the sake of people? Know that all ordinary people bury their own treasures, truly not being great individuals. Why can't you all raise the sails, fill them with wind, cast off from the river, and cross to the other shore to rest? Still nailing stakes and rowing, when will you reach home? Since you are people of Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma) and also people of home, do you still see the affairs of home? A monk asked: 'When the fire of the kalpa blazes and the great thousand worlds are destroyed, I wonder if this (referring to the inherent nature) is destroyed or not?' The master said: 'In the black lacquer bucket is the color of gold.' He asked again: 'Is the Way far away? Touching things is truth, what is the Way?' The master said: 'Eight feet five above the head.' The monk said: 'How is this principle to be understood?' The master said: 'Seven or eight inches square.' Asked: 'Before the fire of the kalpa and the Buddha Vipaśyin (name of a past Buddha), there is another realm. Hunting in front of the imperial tower is not in the field for cutting thatch.' The master raised his seat and said: 'What is this called?' The master said: 'Precisely the field for cutting thatch.' The monk then shouted loudly. The master said: 'There is still subjective consciousness present.' Asked a monk: 'What is it like when a solitary lamp shines alone?' The monk had no answer. The master answered in his place: 'The pillar (in the temple) can prove it.' The master heard the sound of the opening stillness board and then said: 'Settle the case according to the terms.' The master once inscribed on the wall of Yanshou Temple in Longmen: 'The Buddha allows that those who are sick should receive treatment, allowing for a place to rest and recuperate. The Chan forest generally has several names, or it is called Nirvana (Buddhist term, referring to liberation), seeing that the Dharmakaya is constant, understanding that all dharmas neither arise nor cease. Or it is called self-reflection, knowing that these adverse conditions all come from the suffering of action. Or it is called prolonging life, wanting to use the wisdom-life to support the physical body.' In reality, it is a place to understand birth and death. Many people enter this Chan hall with slight discomfort, and without forcing themselves, there will be benefit. When they are sick for a long time and miss their hometown, harboring unkind thoughts, taking a step back to think, eliminating the root of suffering. The ancient sage said: 'Sickness is a good medicine for sentient beings, and if it is taken well, there is nothing that cannot be cured.' In the early years of Xuanhe, he resigned due to illness and returned to the East Hall of Jiangshan (place name), where he lived for two years.

書云前一日飯食訖趺坐。謂其徒曰。諸方老宿臨終必留偈辭世。世可辭邪且將安往。乃合掌怡然趨寂。門人函骨歸龍門塔于靈光臺側。

潭州開福道寧禪師。歙溪汪氏子。壯為道人于崇果寺執浴。一日將濯足。偶誦金剛經至於此章句能生信心以此為實。遂忘所知。忽垂足沸湯中發明已見。后祝髮蔣山依雪竇老良禪師。逾二年遍歷叢林參諸名宿。晚至白蓮聞五祖小參舉忠國師古佛凈瓶趙州狗子無佛性話。頓徹法源。大觀中潭帥席公震請住開福衲子景從。浴佛上堂。未離兜率已降王宮。未出母胎度人已畢。諸禪德。日日日從東畔出。朝朝雞向五更啼。雖然不是桃花洞。春至桃花亦滿溪。又道。毗藍園內右脅降生。七步周行四方目顧。天上天下唯我獨尊。大似貪觀天上月失卻手中珠。還知落處么。若知落處。方為孝子順孫。茍或未然。不免重下注腳。良久曰。天生伎倆能奇怪。未上輸他弄一場。示眾云。秋日耀長空。秋江浸虛碧。傷嗟門外人。處處尋彌勒。驀路忽抬頭。相逢不相識。諸禪德。既是相逢為甚麼卻不相識。剪盡霜前竹。臨溪不化龍。上堂。遍界不曾藏。通身無影像。相逢莫訝太愚癡。曠劫至今無伎倆。無伎倆少人知。大抵還他肌骨好。何須臨鏡畫蛾眉。上堂。摩竭正令未免崎嶇。少室垂慈早傷風骨。腰囊

【現代漢語翻譯】現代漢語譯本：書中記載，前一日飯食完畢后，（禪師）跏趺而坐，對他的弟子們說：『各方的老修行在臨終時必定留下偈語辭世。這世間可以辭別嗎？辭別之後又將去往何處呢？』於是合掌，安詳地圓寂了。弟子們將他的遺骨安放在龍門塔，位於靈光臺旁邊。

潭州開福寺的道寧禪師，是歙溪汪氏的兒子。年輕時在崇果寺做道人，負責浴佛事務。一天，他準備洗腳，偶然誦讀《金剛經》，讀到『此章句能生信心，以此為實』時，忽然忘記了自己身在何處，不小心把腳放進沸水中，因此頓悟。後來在蔣山剃度出家，依止雪竇老良禪師。兩年多后，他遊歷各大寺院，參訪各位名宿。晚年到達白蓮寺，聽到五祖在小參時舉出忠國師的『古佛凈瓶』和趙州的『狗子無佛性』的話頭，頓時徹悟了法源。大觀年間，潭州的太守席公震請他住持開福寺，僧眾紛紛前來追隨。在浴佛節上堂說法時，他說：『還沒離開兜率天就已經降生王宮，還沒出母胎就已經度化眾生完畢。各位禪德，太陽每天都從東邊升起，每天早上雞都向五更啼叫。雖然這裡不是桃花洞，但春天來臨時，桃花也開滿了溪邊。』又說：『在毗藍園內從右脅降生，走了七步，環顧四方，天上天下唯我獨尊。』這很像貪看天上的月亮，卻丟掉了手中的寶珠。你們知道寶珠掉在哪裡了嗎？如果知道掉在哪裡，才算是孝子順孫。如果不知道，就免不了要重新下註解腳。』良久，他說：『天生的本領能夠創造奇蹟，還沒輪到他上場，就輸給別人一場。』

（道寧禪師）示眾說：『秋日的陽光照耀長空，秋天的江水浸染著空曠的碧色。可悲的是門外之人，到處尋找彌勒佛（Maitreya，未來佛）。即使在路上忽然抬頭，相遇了也不相識。各位禪德，既然是相逢，為什麼卻不相識呢？』『剪盡霜前的竹子，臨近溪邊也不會化為龍。』

上堂說法時，他說：『遍滿整個世界都不曾隱藏，整個身軀都沒有影像。相逢時不要驚訝我太愚癡，曠劫至今都沒有什麼本領。沒有什麼本領，很少人知道。大抵還是他天生的肌骨好，何必臨鏡畫眉呢？』

上堂說法時，他說：『摩竭（Makara，海獸名，比喻佛法）的正令也難免崎嶇不平，少室山（Shaoshi Mountain，指達摩）的慈悲也過早地損傷了風骨。腰囊』

【English Translation】 English version: The book records that on the previous day, after finishing his meal, (the Chan master) sat in the lotus position and said to his disciples, 'Old practitioners from various places invariably leave a verse as they pass away. Can this world be bid farewell? And where will we go after bidding farewell?' Then, he joined his palms together and peacefully entered into stillness. His disciples placed his remains in the Dragon Gate Pagoda, located beside the Lingguang Terrace.

Chan Master Daoning of Kaifu Temple in Tanzhou was the son of the Wang family of Xixi. In his youth, he became a Daoist at Chongguo Temple, responsible for bathing the Buddha. One day, as he was about to wash his feet, he happened to recite the Diamond Sutra, reaching the passage 'This chapter and verse can generate faith, taking this as reality.' Suddenly, he forgot where he was and accidentally put his foot into boiling water, thereby attaining enlightenment. Later, he shaved his head and became a monk at Jiangshan, relying on Chan Master Laoliang of Xuedou. After more than two years, he traveled to various monasteries, visiting various renowned masters. In his later years, he arrived at Bailian Temple and heard the Fifth Patriarch, during a small gathering, cite National Teacher Zhong's 'Ancient Buddha's Pure Vase' and Zhaozhou's 'A dog has no Buddha-nature,' instantly and thoroughly understanding the source of the Dharma. During the Daguan era, Prefect Xi Gongzhen of Tanzhou invited him to preside over Kaifu Temple, and monks flocked to follow him. During the Bathing the Buddha Festival, while giving a Dharma talk, he said, 'Before leaving the Tushita Heaven, he had already descended into the royal palace; before emerging from his mother's womb, he had already completed the salvation of sentient beings. Fellow Chan practitioners, the sun rises from the east every day, and the rooster crows towards the fifth watch every morning. Although this is not Peach Blossom Cave, when spring arrives, peach blossoms also fill the stream.' He also said, 'Born from the right side in the Pīlāṅga Garden, he walked seven steps, looking in all four directions, declaring, 'Above the heavens and below the heavens, I alone am the honored one.' This is much like being greedy to look at the moon in the sky but losing the pearl in your hand. Do you know where the pearl fell? If you know where it fell, then you are a filial son and obedient grandson. If you do not know, you cannot avoid adding another footnote.' After a long while, he said, 'Natural talent can create miracles; before it was his turn to play, he lost a game to others.'

(Chan Master Daoning) addressed the assembly, saying, 'The autumn sun shines brightly in the long sky, and the autumn river is immersed in the empty blue. It is sad for those outside the gate, searching everywhere for Maitreya (Maitreya, the future Buddha). Even if they suddenly look up on the road and meet him, they do not recognize him. Fellow Chan practitioners, since you have met, why do you not recognize him?' 'Cutting off the bamboo before the frost, it will not transform into a dragon near the stream.'

While giving a Dharma talk, he said, 'The entire world has never been hidden, and the entire body has no image. Do not be surprised that I am too foolish when we meet; I have had no talent since time immemorial. Few people know that I have no talent. Generally speaking, it is still his natural bones that are good; why bother drawing eyebrows in front of a mirror?'

While giving a Dharma talk, he said, 'The true decree of Makara (Makara, a sea creature, a metaphor for the Buddha's teachings) inevitably has its ups and downs, and the compassion of Shaoshi Mountain (Shaoshi Mountain, referring to Bodhidharma) prematurely damaged its integrity. Waist pouch'

挈錫孤負平生。煉行灰心遞相鈍置。爭似春雨晴春山青。白雲三片四片。黃鳥一聲兩聲。千眼大悲看不足。王維雖巧畫難成。直饒便恁么。猶自涉途程。且不涉途程一句作么生道。人從汴州來不得東京信。僧問。蓮花未出水時如何。師曰。人天合掌。曰出水后如何。師曰。不礙往來看。問如何是句到意不到。師曰。瑞草本無根信手拈來用。曰如何是意到句不到。師曰。領取鉤頭意莫認定盤星曰如何是意句俱到。師曰。大悲不展手通身是眼睛。曰如何是意句俱不到。師曰。君向瀟湘我向秦政和三年十一月四日淨髮沐浴。次日齋罷小參。勉眾行道辭語誠切。期初七示寂。至日酉時跏趺而逝。阇維獲設利五色。歸藏於塔。

彭州大隨南堂元靜禪師。后名道興。閬之玉山大儒趙公約仲之子也。十歲病甚。母禱之。感異夢舍令出家。師成都大慈寶生院宗裔。元祐三年通經得度。留講聚有年而南下。首參永安恩禪師。于臨濟三頓棒話發明。次依諸名宿無有當意者。聞五祖機峻。欲抑之。遂謁祖。祖乃曰。我此間不比諸方。凡於室中不要汝進前退後豎指擎拳繞禪床作女人拜提起坐具千般伎倆。只要爾一言下諦當。便是汝見處。師茫然退。參三載。一日入室罷。祖謂曰子所下語已得十分。試更與我說看。師即剖而陳之。祖曰。說

【現代漢語翻譯】現代漢語譯本：『挈錫孤負平生』（帶著錫杖辜負了一生）。『煉行灰心遞相鈍置』（修行灰心，互相耽誤）。怎比得上春雨初晴，春山青翠？幾片白雲，一兩聲黃鳥的鳴叫。千眼大悲菩薩也看不厭，即使是王維這樣巧手的畫家也難以畫成。即使是這樣，仍然還在路途中。那麼，『不涉途程』一句又該怎麼說呢？有人從汴州來，卻得不到東京的訊息。有僧人問：『蓮花未出水時如何？』師父說：『人天合掌（人和天都雙手合十）。』僧人問：『出水后如何？』師父說：『不妨礙往來觀看。』僧人問：『如何是句到意不到？』師父說：『瑞草本無根，信手拈來用（吉祥的草本來沒有根，隨意拿來使用）。』僧人問：『如何是意到句不到？』師父說：『領取鉤頭意，莫認定盤星（領會話語的含義，不要只認死理）。』僧人問：『如何是意句俱到？』師父說：『大悲不展手，通身是眼睛（大悲菩薩不用伸手，全身都是眼睛）。』僧人問：『如何是意句俱不到？』師父說：『君向瀟湘我向秦（你往瀟湘去，我往秦地去）。』政和三年十一月四日，（禪師）剃髮沐浴。次日齋飯後進行小參，勉勵大家修行，言辭懇切。預定初七圓寂。到那天酉時，結跏趺坐而逝。火化后得到五色舍利（Śarīra，佛教聖物），歸藏於塔。彭州大隨南堂元靜禪師，后改名道興。是閬中玉山大儒趙公約仲的兒子。十歲時病重，母親祈禱，感應到奇異的夢，於是捨棄他出家。禪師在成都大慈寶生院跟隨宗裔學習。元祐三年通過經書考試得以出家。留在那裡講學多年後南下。首先參拜永安恩禪師，在臨濟宗的三頓棒喝的話語中有所領悟。之後依止多位名宿，但沒有滿意的。聽說五祖的機鋒峻峭，想要壓制他，於是去拜見五祖。五祖說：『我這裡和別的地方不一樣。凡是在室內，不要你進前退後，豎指擎拳，繞禪床作女人拜，提起坐具，搞千般伎倆。只要你一句話說得諦當，那就是你的見處。』禪師茫然退下。參學三年。一天入室完畢，五祖對他說：『你所說的話已經得了十分。試著再和我說說看。』禪師就剖析陳述自己的見解。五祖說：『說』

【English Translation】 English version: 'Carrying the staff, I have failed my entire life' (挈錫孤負平生). 'Practicing with a disheartened mind, we mutually delay each other' (煉行灰心遞相鈍置). How can it compare to the clear spring after rain, the green spring mountains? A few patches of white clouds, one or two calls of the yellow bird. Even the thousand-eyed Mahākaruṇā (大悲, Great Compassion) Bodhisattva cannot tire of seeing it, and even a skilled painter like Wang Wei (王維) would find it difficult to depict. Even so, we are still on the path. Then, how should the phrase 'not treading the path' (不涉途程) be expressed? Someone comes from Bianzhou (汴州), but cannot obtain news from Tokyo (東京). A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The master said: 'Humans and gods join their palms together (人天合掌, humans and gods put their palms together).' The monk asked: 'What is it like after it emerges from the water?' The master said: 'It does not hinder coming and going to see (不礙往來看).' The monk asked: 'What is it like when the phrase arrives but the meaning does not (句到意不到)?' The master said: 'Auspicious grass has no roots, pick it up and use it at will (瑞草本無根信手拈來用).' The monk asked: 'What is it like when the meaning arrives but the phrase does not (意到句不到)?' The master said: 'Grasp the meaning at the hook's head, do not fixate on the fixed star (領取鉤頭意莫認定盤星).' The monk asked: 'What is it like when both meaning and phrase arrive (意句俱到)?' The master said: 'Mahākaruṇā does not extend his hand, his whole body is eyes (大悲不展手通身是眼睛).' The monk asked: 'What is it like when neither meaning nor phrase arrive (意句俱不到)?' The master said: 'You go to Xiaoxiang (瀟湘), I go to Qin (秦)'. In the third year of Zhenghe (政和), on the fourth day of the eleventh month, (the Chan master) shaved his head and bathed. The next day, after the vegetarian meal, he conducted a small assembly, encouraging everyone to practice, his words sincere and earnest. He predicted his Parinirvana (示寂, passing away) on the seventh day. On that day, at the hour of you (酉時), he passed away in the lotus position. After cremation, five-colored Śarīra (設利, relics) were obtained and enshrined in a pagoda. Chan Master Yuanjing (元靜) of Nantang (南堂) at Dasui (大隨) in Pengzhou (彭州), later renamed Daoxing (道興), was the son of Zhao Gongyuezhong (趙公約仲), a great Confucian scholar of Yushan (玉山) in Langzhong (閬中). At the age of ten, he became seriously ill. His mother prayed, and in response to a strange dream, she gave him up to become a monk. The Chan master studied with Zongyi (宗裔) at the Dacibaosheng Monastery (大慈寶生院) in Chengdu (成都). In the third year of Yuanyou (元祐), he passed the scripture examination and was ordained. He stayed there for many years lecturing before heading south. He first visited Chan Master En (恩) of Yong'an (永安), and gained insight from the three blows and shouts of the Linji (臨濟) school. Afterwards, he relied on many famous masters, but none satisfied him. Hearing that the style of the Fifth Patriarch (五祖) was sharp, he wanted to suppress him, so he went to visit the Fifth Patriarch. The Fifth Patriarch said: 'This place of mine is different from other places. In the room, I don't want you to advance and retreat, raise your fingers and clench your fists, circle the meditation bed making womanly bows, pick up the sitting mat, doing all sorts of tricks. I only want you to say one word that is accurate, and that will be your insight.' The Chan master retreated in confusion. He studied for three years. One day, after leaving the room, the Fifth Patriarch said to him: 'What you have said has already reached ten points. Try to tell me again.' The Chan master then analyzed and presented his views. The Fifth Patriarch said: 'Say'

亦說得十分。更與我斷看。師隨所問而判之。祖曰。好即好只是未曾得老僧說話在。齋后可來祖師塔所。與汝一一按過始得。及至彼。祖便以即心即佛非心非佛。睦州擔板漢。南泉斬貓兒。趙州狗子無佛性有佛性之語。編辟之其所對了無凝滯。至子胡狗話。祖遽轉面曰。不是。師曰。不是卻如何。祖曰。此不是則和前面皆不是。師曰。望和尚慈悲指示。祖曰。看他道。子胡有一狗。上取人頭中取人腰下取人腳。入門者好看。才見僧入門便道看狗。向子胡道看狗處。下一轉語教子胡結舌。老僧鈐口便是爾了當處。次日入室師默啟其說。祖笑曰。不道爾不是千了百當底人。此語只似先師下底語。師曰。某何人得似端和尚。祖曰。不然。老僧雖承嗣他。謂他語拙。蓋只用遠錄公手段接人故也。如老僧共遠錄公。便與百丈黃檗南泉趙州輩把手共行。才見語拙即不堪。師以為不然乃拽杖渡江。適大水泛漲因留。四祖儕輩挽其歸。又二年祖方許可。嘗商略古今次。執師手曰。得汝說須是吾舉。得汝舉須是吾說。而今而後佛祖秘要諸方關鍵。無逃子掌握矣。遂創南堂以居之。於是名冠寰海。成都帥席公旦請開法嘉祐。未幾徙昭覺遷能仁及大隨。上堂。君王了了將帥惺惺。一回得勝六國平寧。上堂舉臨濟參黃檗之語。白雲端和尚頌云。

【現代漢語翻譯】現代漢語譯本也說得十分透徹。更要與我仔細辨析。老師隨著提問一一解答。祖師說：『好是好，只是還沒有領會老僧說話的真意。齋飯後可以來祖師塔處，我與你一一勘驗，才能了悟。』到了那裡，祖師便用『即心即佛』（當下之心即是佛），『非心非佛』（既不是心也不是佛），『睦州擔板漢』（睦州禪師的棒喝），『南泉斬貓兒』（南泉禪師斬貓的公案），『趙州狗子無佛性』（趙州禪師說狗沒有佛性），『趙州狗子有佛性』（趙州禪師說狗有佛性）這些話來一一剖析，他所應對的沒有絲毫遲疑。到了『子胡狗』（子胡禪師的狗）的話頭，祖師突然轉過臉說：『不是。』老師說：『不是，那又該如何？』祖師說：『此句若不是，則前面的所有說法都不是。』老師說：『希望和尚慈悲指示。』祖師說：『你看他怎麼說。子胡有一隻狗，上能取人頭，中能取人腰，下能取人腳。入門的人要好好看。才看見僧人入門，便說「看狗」。你向子胡說「看狗」的地方，下一句轉語，教子胡啞口無言。老僧閉口不言，便是你徹底了悟之處。』第二天入室，老師默默地陳述了他的理解。祖師笑著說：『我說你不是一個千了百當的人。這句話就像先師所說的話。』老師說：『我怎麼能比得上端和尚（白雲守端禪師）？』祖師說：『不然。老僧雖然繼承了他，卻認為他說話笨拙，大概只是用遠錄公（楊岐方會禪師）的手段接引人罷了。如果老僧與遠錄公一樣，便能與百丈（懷海禪師）、黃檗（希運禪師）、南泉（普愿禪師）、趙州（從諗禪師）這些人攜手同行。一旦說話笨拙，便不堪造就。』老師不以為然，於是拄著枴杖渡江。適逢大水氾濫，因此停留。四祖的同輩勸他回去。又過了兩年，祖師才認可了他。曾經一起商量古今之事，祖師握著老師的手說：『得到你說，必須由我來舉；得到我舉，必須由你來說。從今以後，佛祖的秘密要訣，各方的關鍵所在，都逃不出你的掌握了。』於是建立南堂讓他居住。因此名聲響徹天下。成都帥席公旦請他到嘉祐開法。不久遷到昭覺寺，又遷到能仁寺及大隨寺。上堂說法：『君王明白了，將帥清醒了，一次得勝，六國就太平了。』上堂時舉了臨濟（義玄禪師）參黃檗（希運禪師）的公案。白雲端和尚（守端禪師）頌揚說：

【English Translation】 English version He also spoke very thoroughly. Furthermore, I need to examine it carefully with you. The teacher answered each question as it was asked. The Patriarch said, 'Good is good, but you have not yet grasped the true meaning of what this old monk is saying. After the vegetarian meal, you can come to the Patriarch's pagoda, and I will examine it with you one by one, so that you can realize it.' When they arrived there, the Patriarch then used 'Mind is Buddha' (the present mind is Buddha), 'Neither Mind nor Buddha' (neither mind nor Buddha), 'Muzhou Carrying Board Man' (Zen Master Muzhou's staff), 'Nanquan Cuts the Cat' (Nanquan Zen Master's cutting the cat incident), 'Zhaozhou's Dog Has No Buddha-Nature' (Zhaozhou Zen Master said the dog has no Buddha-nature), 'Zhaozhou's Dog Has Buddha-Nature' (Zhaozhou Zen Master said the dog has Buddha-nature) to analyze them one by one, and his responses were without the slightest hesitation. When it came to the 'Master Zi Hu's Dog' (Zen Master Zi Hu's dog) topic, the Patriarch suddenly turned his face and said, 'No.' The teacher said, 'If it is not, then what should it be?' The Patriarch said, 'If this sentence is not, then all the previous statements are not.' The teacher said, 'I hope the Abbot will compassionately instruct me.' The Patriarch said, 'See what he says. Zi Hu has a dog that can take people's heads from above, take people's waists from the middle, and take people's feet from below. Those who enter the gate should look carefully. As soon as he sees a monk entering the gate, he says, 'Look at the dog.' You tell Zi Hu the place to 'look at the dog,' and add a turning word to make Zi Hu speechless. The old monk's silence is where you completely understand.' The next day, upon entering the room, the teacher silently stated his understanding. The Patriarch smiled and said, 'I say you are not one who understands everything thoroughly. This sentence is just like what the former teacher said.' The teacher said, 'How can I compare to Zen Master Duan (Zen Master Shouduan of Baiyun)?' The Patriarch said, 'Not so. Although the old monk inherited from him, he thought his words were clumsy, probably just using the methods of Yuanlu Gong (Zen Master Yangqi Fanghui) to receive people. If the old monk were like Yuanlu Gong, he could walk hand in hand with Baizhang (Zen Master Huaihai), Huangbo (Zen Master Xiyun), Nanquan (Zen Master Puzhao), and Zhaozhou (Zen Master Congshen). Once the words are clumsy, they are not worth making.' The teacher did not think so, so he crossed the river with his staff. It happened to be a great flood, so he stayed. The peers of the Fourth Patriarch persuaded him to return. After another two years, the Patriarch finally recognized him. Once, when discussing ancient and modern affairs, the Patriarch held the teacher's hand and said, 'If I get you to speak, I must raise the topic; if I get you to raise the topic, you must speak. From now on, the secret essentials of the Buddhas and Patriarchs, and the key points of all directions, will not escape your grasp.' So he created Nantang for him to live in. Therefore, his name resounded throughout the world. Commander Xi Gongdan of Chengdu invited him to preach the Dharma in Jiayou. Soon he moved to Zhaojue Temple, and then to Nengren Temple and Dasui Temple. He ascended the hall and said, 'If the king understands and the generals are clear-headed, one victory will bring peace to the six kingdoms.' When ascending the hall, he cited the case of Linji (Zen Master Yixuan) visiting Huangbo (Zen Master Xiyun). Zen Master Shouduan of Baiyun praised it, saying:

一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。師曰。大隨即不然。行年七十老躘蹱。眼目精明耳不聾。忽地有人欺負我。一拳打倒過關東。上堂問答已。乃曰。有祖已來時人錯會。只將言句以為禪道。殊不知道本無體因體而得名。道本無名因名而立號。只如適來上座才恁么出來便恁么歸眾。且道具眼不具眼。若道具眼。才恁么出來。眼在甚麼處。若道不具眼。爭合便恁么去。諸仁者。於此見得倜儻分明。則知二祖禮拜依位而立真得其髓。只這些子是三世諸佛命根。六代祖師命脈。天下老和尚安身立命處。雖然如是。須是親到始得。上堂。自己田園任運耕。祖宗基業力須爭。悟得千聖頭邊坐。用向三途底下行。僧問。祖師心印請師直指。師曰。爾聞熱么。曰聞。師曰。且不聞寒。曰和尚還聞熱否。師曰。不聞。曰為甚麼不聞。師搖扇曰。為我有這個。問如何是奪人不奪境。師曰。活捉魔王鼻孔穿。曰如何是奪境不奪人。師曰。中心樹子屬吾曹。曰如何是人境兩俱奪。師曰。一釣三山連六鱉。曰如何是人境俱不奪。師曰。白日騎牛穿市過。問蓮華未出水時如何。師曰好。曰出水后如何。師曰好。曰如何是蓮華。師曰好。僧禮拜。師曰。與他三個好。萬事一時休。問藏天下於天下。即不問。乃舉拳

【現代漢語翻譯】現代漢語譯本『一拳拳倒黃鶴樓。一腳腳踢翻鸚鵡洲。』（黃鶴樓和鸚鵡洲都是地名）。有精神的時候更要增添精神，不風流的地方也要活出風流。師父說：『大隨（指大隨禪師）卻不是這樣。』（大隨禪師）年紀七十，老態龍鍾，眼目卻精明，耳朵也不聾。忽然有人欺負我，一拳就能把他打到關東（指山海關以東的地區）。上堂說法完畢，於是說：『有祖師以來，世人就錯誤理解了，只把言語語句當作禪的真諦。卻不知道道本來沒有本體，因為有了本體才有了名稱。道本來沒有名字，因為有了名字才有了稱號。』『就如剛才那位上座，才這樣出來，又這樣回到大眾中。且說說他具有慧眼還是不具有慧眼？如果說具有慧眼，才這樣出來，慧眼又在哪裡？如果說不具有慧眼，又怎麼能這樣回去？各位仁者，如果能於此徹悟，明明白白，就知道二祖慧可禮拜后依舊站在原來的位置，是真正得到了禪的精髓。』『僅僅這些，就是三世諸佛的命根，六代祖師的命脈，天下老和尚安身立命的地方。』雖然是這樣，必須親自證悟才能得到。上堂說法：『自己的田園要順其自然地耕種，祖宗的基業要努力爭取。』悟得真諦，就能坐在千聖的頭頂，也能在三途（指地獄、餓鬼、畜生三惡道）底下救度眾生。僧人問：『請師父直接指示祖師心印。』師父說：『你感到熱嗎？』僧人說：『感到熱。』師父說：『那麼就感覺不到冷了。』僧人問：『和尚您感到熱嗎？』師父說：『不感到熱。』僧人問：『為什麼不感到熱？』師父搖著扇子說：『因為我有這個（指扇子）。』問：『什麼是奪人不奪境？』師父說：『活捉魔王，用繩子穿過他的鼻孔。』問：『什麼是奪境不奪人？』師父說：『中心樹子屬於我們。』問：『什麼是人境兩俱奪？』師父說：『一釣釣起三山，連著六隻大鱉。』問：『什麼是人境俱不奪？』師父說：『大白天騎著牛在街市上穿過。』問：『蓮花未出水時是什麼樣的？』師父說：『好。』問：『出水后是什麼樣的？』師父說：『好。』問：『什麼是蓮花？』師父說：『好。』僧人禮拜。師父說：『給他三個好，萬事一時休。』問：『將天下藏於天下，這個問題暫且不問。』於是舉起拳頭。

【English Translation】 English version 'One punch knocks down Yellow Crane Tower (Huang He Lou). One kick overturns Parrot Isle (Ying Wu Zhou).' (Both are place names). When there is spirit, add more spirit; where there is no romance, also live out romance. The master said, 'Dasui (referring to Chan Master Dasui) is not like this.' (Chan Master Dasui) was seventy years old, old and decrepit, but his eyes were sharp and his ears were not deaf. Suddenly someone bullied me, and one punch could knock him down to Guandong (referring to the area east of the Shanhaiguan Pass). After the Dharma talk in the hall, he said, 'Since the time of the patriarchs, people have misunderstood, only taking words and sentences as the essence of Chan. They do not know that the Dao originally has no substance, and it is because of substance that it has a name. The Dao originally has no name, and it is because of name that it has a title.' 'Just like the seated monk just now, he came out like this and returned to the assembly like this. Let's talk about whether he has the eye of wisdom or not? If he has the eye of wisdom, where is the eye when he comes out like this? If he does not have the eye of wisdom, how can he go back like this? All of you, if you can thoroughly understand this, clearly and distinctly, you will know that the Second Patriarch Huike bowed and stood in his original position, truly obtaining the essence of Chan.' 'These alone are the lifeblood of the Buddhas of the three worlds, the lifeline of the six generations of patriarchs, and the place where the old monks of the world settle down and establish their lives.' Although it is like this, one must personally realize it to obtain it. Giving a Dharma talk in the hall: 'One's own fields should be cultivated naturally, and the ancestral heritage must be strived for with effort.' If one understands the true meaning, one can sit on the heads of the thousand sages, and also save sentient beings at the bottom of the three paths (referring to the three evil paths of hell, hungry ghosts, and animals). A monk asked, 'Please, Master, directly point out the mind-seal of the patriarchs.' The master said, 'Do you feel hot?' The monk said, 'I feel hot.' The master said, 'Then you don't feel cold.' The monk asked, 'Does the abbot feel hot?' The master said, 'I don't feel hot.' The monk asked, 'Why don't you feel hot?' The master shook his fan and said, 'Because I have this (referring to the fan).' Asked, 'What is taking the person but not the environment?' The master said, 'Capture the demon king alive and pierce his nostrils with a rope.' Asked, 'What is taking the environment but not the person?' The master said, 'The central tree belongs to us.' Asked, 'What is taking both the person and the environment?' The master said, 'One fishing rod catches three mountains, connected to six large turtles.' Asked, 'What is not taking either the person or the environment?' The master said, 'Riding an ox through the market in broad daylight.' Asked, 'What is the lotus like before it emerges from the water?' The master said, 'Good.' Asked, 'What is it like after it emerges from the water?' The master said, 'Good.' Asked, 'What is the lotus?' The master said, 'Good.' The monk bowed. The master said, 'Give him three 'goods,' and all matters cease at once.' Asked, 'I won't ask about concealing the world within the world.' Then he raised his fist.

曰。只如這個作么生藏。師曰。有甚麼難。曰且作么生藏。師曰。衫袖裡曰未審如何是紀綱佛法底人。師曰。不可是鬼。曰忽遇殺佛殺祖底來。又作么生支遣。師曰。老僧有眼不曾見。問學人乍入叢林乞師指示。師曰。吃粥吃飯莫教放在腦後。曰終日吃時未嘗吃。師曰。負心衲子不識好惡。問劫火洞然大千俱壞。未審這個壞也無。師曰。阿誰教爾恁么。問僧進前鞠躬。曰。不審。師曰。是壞不壞。僧無語。問如何是山裡禪。師曰。庭前嫩竹先生筍。澗下枯松長老枝。曰如何是市裡禪。師曰。六街鐘鼓韻鼕鼕。即處鋪金世界中。曰如何是村裡禪。師曰。賊盜消亡蠶麥熟。謳歌鼓舞樂昇平。問如何是諸佛出身處。師曰。問得甚當。曰便恁么去時如何。師曰。答得更奇。問因山見水見水忘山。山水俱忘理歸何所。師曰。山僧坐卻舌頭天地黯黑。有一老宿垂語云。十字街頭起一間茅廁。只是不許人屙。僧舉以扣師。師曰。是爾先屙了。更教甚麼人屙。宿聞焚香遙望大隨再拜謝之。紹興乙卯秋七月大雨雪山中有異象。師曰。吾期至矣。十七日別郡守。以次越三日示少恙于天彭。二十四日夜謂侍僧曰。天曉無月時如何。僧無對。師曰。倒教我與汝下火始得。翌日還堋口廨院。留遺誡。蛻然示寂。門弟子奉全身歸。煙霧四合猿鳥悲鳴

【現代漢語翻譯】現代漢語譯本問：如果像這個（指某種事物或狀態）該如何隱藏？師父答：這有什麼難的？問：那麼，究竟該如何隱藏？師父答：藏在衣袖裡。問：請問，什麼是秉持佛法綱紀的人？師父答：不可能是鬼。問：如果遇到要殺佛殺祖的人來，又該如何應對？師父答：老僧有眼，卻不曾見過。問：學人初入叢林，懇請師父指示。師父答：吃粥吃飯，不要放在腦後（意指要專注于當下）。問：終日吃時，卻未曾真正吃過。師父答：負心的衲子（僧人），不識好壞。問：劫火洞然，大千世界都毀滅了，請問這個（指某種事物或狀態）會毀滅嗎？師父答：是誰教你這麼問的？問：僧人上前鞠躬，說：不明白。師父答：是毀滅還是不毀滅？僧人無語。問：什麼是山裡禪？師父答：庭前的嫩竹先生出竹筍，山澗下的老松長出老枝。問：什麼是市裡禪？師父答：六街的鐘鼓聲韻鼕鼕作響，所到之處都鋪滿了金色的世界。問：什麼是村裡禪？師父答：盜賊消亡，蠶麥成熟，人們唱歌跳舞，快樂太平。問：什麼是諸佛出身的地方？師父答：問得很好。問：如果就這樣去做，會怎麼樣？師父答：回答得更妙。問：因為看到山而看到水，看到水而忘記山，山水都忘記了，道理歸於何處？師父答：山僧我坐斷了舌頭，天地一片黑暗。有一位老修行垂語說：在十字街頭建一間茅廁，只是不許人拉屎。僧人舉這個例子來請教師父。師父答：是你先拉過了，還教什麼人拉？老修行聽聞后，焚香遙望大隨（Dashui，地名），再次拜謝。紹興（Shaoxing，年號）乙卯年秋七月，大雨雪，山中有奇異景象。師父說：我的時候到了。十七日，與郡守告別，過了三天，在天彭（Tianpeng，地名）示現少許病癥。二十四日夜裡，對侍奉的僧人說：天亮沒有月亮的時候，會怎麼樣？僧人無言以對。師父說：倒要我來為你點火才行。第二天，回到堋口（Pengkou，地名）的廨院，留下遺誡，安詳地圓寂了。門下弟子們將全身奉歸，煙霧四合，猿猴鳥雀悲鳴。

【English Translation】 English version Question: Just like this, how should it be hidden? Master said: What's so difficult about it? Question: Then how exactly should it be hidden? Master said: In the sleeve. Question: May I ask, what kind of person upholds the discipline and principles of the Buddha Dharma? Master said: It can't be a ghost. Question: If someone comes to kill the Buddha and the Patriarchs, how should we deal with it? Master said: This old monk has eyes but has never seen such a thing. Question: A newcomer enters the monastery, begging the Master for guidance. Master said: When eating congee and rice, don't leave it behind your head (meaning to focus on the present). Question: All day long eating, yet never truly eaten. Master said: Ungrateful monks do not recognize good from bad. Question: When the fire of the kalpa blazes and the great chiliocosm is destroyed, will this (referring to something or a state) be destroyed as well? Master said: Who taught you to ask such a question? Question: The monk stepped forward, bowed, and said: I do not understand. Master said: Is it destroyed or not destroyed? The monk was speechless. Question: What is mountain Zen? Master said: The tender bamboo in front of the courtyard grows bamboo shoots first, and the old pine trees under the stream grow old branches. Question: What is city Zen? Master said: The bells and drums of the six streets sound rhythmically, and the place is covered with a golden world. Question: What is village Zen? Master said: Thieves and robbers disappear, silkworms and wheat ripen, people sing and dance, and enjoy peace and prosperity. Question: What is the birthplace of all Buddhas? Master said: A very good question. Question: If I go that way, what will happen? Master said: An even more wonderful answer. Question: Because of seeing the mountain, one sees the water; because of seeing the water, one forgets the mountain; when both mountain and water are forgotten, where does the principle return? Master said: This mountain monk has cut off his tongue, and the world is in darkness. An old practitioner said: Build a latrine at the crossroads, but don't allow anyone to defecate there. The monk used this example to consult the Master. Master said: You have already defecated, who else are you going to teach to defecate? Upon hearing this, the old practitioner burned incense, looked towards Dashui (Dashui, place name) from afar, and bowed again to thank him. In the autumn of the year Yimao (Yimao, year) of Shaoxing (Shaoxing, reign title), in the seventh month, there was heavy rain and snow, and strange phenomena appeared in the mountains. Master said: My time has come. On the seventeenth day, he bid farewell to the prefect, and three days later, he showed slight illness in Tianpeng (Tianpeng, place name). On the night of the twenty-fourth day, he said to the attending monk: When it dawns and there is no moon, what will happen? The monk was speechless. Master said: I have to light the fire for you. The next day, he returned to the official residence in Pengkou (Pengkou, place name), left his last words, and passed away peacefully. The disciples brought back his whole body, and the smoke and mist gathered, and the apes and birds mourned.

。茶毗異香遍野。舌本如故設利五色者不可計。瘞于定光塔之西。后住天童天目文禮作師畫像贊。可補行實之缺。因並錄此。贊曰。東山一會人。唯他不唧𠺕。別處著閑房。叢林難講究。邡水潭蛇出驚人。鈍鐵鍋雞啼白晝。雜劇打來。全火只候。晚歲放疏慵。卻與俗和同。勤巴子使人勘驗。擲香貼便顯家風。定光無佛枉費羅籠。臨行搖鐸虛空。那知喪盡白雲宗。

漢州無為宗泰禪師。涪城人。自出關遍游叢社。至五祖。告香日祖舉趙州洗缽盂話俾參。洎入室舉此話問師。爾道趙州向伊道甚麼。這僧便悟去。師曰。洗缽盂去聻。祖曰。爾只知路上事。不知路上滋味。師曰。既知路上事。路上有甚滋味。祖曰。爾不知邪。又問。爾曾游浙否。師曰。未也。祖曰。爾未悟在。師自此凡五年不能對。祖一日昇堂顧眾曰。八十翁翁輥繡毬。便下座。師欣然出衆曰。和尚試輥一輥看。祖以手作打仗鼓勢。操蜀音唱綿州巴歌曰。豆子山打瓦鼓。楊平山撒白雨。白雨下取龍女。織得絹二丈五。一半屬羅江。一半屬玄武。師聞大悟。掩祖口曰。只消唱到這裡。祖大笑而歸。師后還蜀。四眾請開法無為遷正法。上堂。此一大事因緣。自從世尊拈花迦葉微笑。世尊曰。吾有正法眼藏分付摩訶大迦葉。以後燈燈相續祖祖相傳。迄至於今綿

【現代漢語翻譯】現代漢語譯本：茶毗（火葬）后，異香瀰漫原野。舌頭完好如初，舍利（遺骨）五顏六色，數量不可計數。安葬在定光塔的西邊。後來住在天童山、天目山的文禮禪師為宗泰禪師作了師畫像贊，可以補全他的生平行事的缺失，因此一併記錄在此。贊曰：東山法會（指禪宗）上的人，只有他不遲疑。別處安排清閑的房間，叢林里難以講究。邡水潭裡蛇出現，令人驚恐，鈍鐵鍋里雞啼叫，在白晝。雜劇開打，全憑火候。晚年放任疏懶，卻與世俗和同。勤巴子（人名）使人勘驗，擲香貼（一種儀式）便顯露家風。定光佛（過去佛之一）沒有佛，白白浪費了羅籠。臨行搖動鈴鐸，響徹虛空。哪裡知道喪盡了白雲宗（禪宗的別稱）。

漢州無為寺的宗泰禪師，是涪城人。自從出關后，遍游各處叢林寺院。到五祖寺時，在告香日（一種儀式）那天，五祖弘忍禪師舉趙州洗缽盂（趙州禪師的公案）的話讓他參悟。等到入室請教時，五祖禪師舉這個話頭問他：『你說趙州禪師向那僧人說了什麼？』這僧人便因此而悟道。宗泰禪師說：『洗缽盂去。』五祖禪師說：『你只知道路上的事，不知道路上的滋味。』宗泰禪師說：『既然知道路上的事，路上有什麼滋味？』五祖禪師說：『你不知道嗎？』又問：『你曾經遊歷過浙江嗎？』宗泰禪師說：『沒有。』五祖禪師說：『你還沒有悟道。』宗泰禪師從此凡五年不能回答。五祖禪師一日昇堂，對眾人說：『八十歲的老翁玩弄繡球。』便下座。宗泰禪師欣然從人群中走出，說：『和尚試著玩弄一下看看。』五祖禪師用手作出打仗擊鼓的姿勢，用四川方言唱綿州巴歌說：『豆子山打瓦鼓，楊平山撒白雨。白雨下取龍女，織得絹二丈五。一半屬羅江，一半屬玄武。』宗泰禪師聽后大悟，摀住五祖禪師的嘴說：『只消唱到這裡。』五祖禪師大笑而歸。宗泰禪師後來回到四川，四眾弟子請他開法，在無為寺宣揚正法。上堂時說：『這一大事因緣，自從世尊（釋迦牟尼佛）拈花，迦葉（摩訶迦葉，佛陀十大弟子之一）微笑開始。世尊說：『我有正法眼藏，交付給摩訶迦葉。』以後燈燈相續，祖祖相傳，直到如今，綿延不絕。』

【English Translation】 English version: After the cremation (Chapi), unusual fragrances permeated the fields. The tongue remained intact, and the Śarīra (relics) were of five colors, countless in number. They were buried west of the Dingguang Pagoda. Later, Chan Master Wenli, who resided at Tiantong Mountain and Tianmu Mountain, composed an encomium for Chan Master Zongtai's portrait, which can supplement the missing details of his life and deeds, so it is recorded here as well. The encomium says: Among the people at the Dongshan Assembly (referring to the Chan school), only he did not hesitate. Arranging quiet rooms elsewhere, it is difficult to be particular in the Sangharama (monastery). A snake emerges from the Fangshui Pool, startling people; a rooster crows in a dull iron pot, in broad daylight. A variety show begins, entirely dependent on the heat. In his later years, he indulged in laziness, yet harmonized with the secular world. Qin Bazi (a person's name) had people examine him; tossing incense sticks reveals the family tradition. Dingguang Buddha (a past Buddha) has no Buddha, wasting the fishing net. Shaking the bell before departing, echoing in the void. Who knew that the Baiyun School (another name for the Chan school) was completely lost.

Chan Master Zongtai of Wuwu Temple in Hanzhou was a native of Fucheng. Since leaving the pass, he traveled extensively to various Sangharama monasteries. When he arrived at the Fifth Ancestor's monastery, on the day of the incense offering (a ritual), the Fifth Ancestor Hongren raised the story of Zhaozhou washing the bowl (a koan of Chan Master Zhaozhou) for him to contemplate. When he entered the room for instruction, the Fifth Ancestor raised this topic and asked him: 'What do you say Zhaozhou said to that monk?' That monk then attained enlightenment because of this. Chan Master Zongtai said: 'Go wash the bowl.' The Fifth Ancestor said: 'You only know the matter on the road, but you don't know the taste on the road.' Chan Master Zongtai said: 'Since I know the matter on the road, what taste is there on the road?' The Fifth Ancestor said: 'Don't you know?' He also asked: 'Have you ever traveled to Zhejiang?' Chan Master Zongtai said: 'No.' The Fifth Ancestor said: 'You are not yet enlightened.' From then on, Chan Master Zongtai could not answer for five years. One day, the Fifth Ancestor ascended the hall and said to the assembly: 'An eighty-year-old man plays with an embroidered ball.' Then he descended from the seat. Chan Master Zongtai joyfully came out from the crowd and said: 'Venerable, try playing with it and see.' The Fifth Ancestor made a gesture of drumming for battle with his hands, and sang a Mianzhou Ba song in the Sichuan dialect, saying: 'Douzi Mountain beats the tile drum, Yangping Mountain scatters white rain. White rain falls to capture the Dragon Girl, who weaves a silk of two zhang and five chi. Half belongs to Luojiang, half belongs to Xuanwu.' Chan Master Zongtai, upon hearing this, had a great enlightenment, covered the Fifth Ancestor's mouth and said: 'It is enough to sing to here.' The Fifth Ancestor laughed and returned. Later, Chan Master Zongtai returned to Sichuan, and the fourfold assembly invited him to open the Dharma, propagating the true Dharma at Wuwu Temple. When ascending the hall, he said: 'This great matter of cause and condition, since the World Honored One (Śākyamuni Buddha) held up a flower, and Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) smiled. The World Honored One said: 'I have the treasury of the true Dharma eye, entrusting it to Mahākāśyapa.' Since then, lamp after lamp has continued, ancestor after ancestor has transmitted it, until now, continuously without end.'

綿不墜。直得遍地生華。故號涅槃妙心。亦曰本心。亦曰本性。亦曰本來面目。亦曰第一義諦。亦曰爍迦羅眼。亦曰摩訶大般若。在男曰男。在女曰女。汝等諸人。但自悟去這般儘是閑言語。遂拈起拂子曰。會了喚作禪。未悟果然難難難。目前隔個須彌山。悟了易易易。信口道來無不是。僧問。如何是佛。師曰。阿誰教爾恁么問。僧擬議。師曰了。

蘄州五祖表自禪師。懷安人也。初依祖最久未有省。時圓悟為座元。師往請益。悟曰。兄有疑處試語我。師遂舉德山小參不答話問話者三十棒。悟曰。禮拜著我作得爾師舉話尚不會。師作禮竟。悟令再舉前話。師曰。德山小參不答話。悟掩其口曰。但恁么看。師出揚聲曰。屈屈。豈有公案。只教人看一句底道理。有僧謂師曰。兄不可如此說。首座須有方便。因靜坐體究及旬。頓釋所疑。詣悟禮謝。悟曰。兄始知吾不汝欺。又詣方丈。祖迎笑。自爾日深玄奧。祖將歸寂。遺言郡守。命嗣其席。衲子四至不可遏。師榜侍者門曰。東山有三句。若人道得即掛搭。衲子皆披靡。一日有僧攜坐具徑造丈室。謂師曰。某甲道不得只要掛搭。師大喜。呼維那于明窗下安排。上堂。世尊拈華迦葉微笑時。人只知拈花微笑。要且不識世尊。僧問。如何是祖師西來意。師曰。荊棘林中舞柘

【現代漢語翻譯】現代漢語譯本綿延不絕。直接可以遍地生出蓮華。所以稱之為涅槃妙心（Nirvana Myo-shin，指涅槃境界中微妙的心）。也叫做本心（Hon-shin，指原本的心）。也叫做本性（Hon-sho，指原本的性質）。也叫做本來面目（Honrai Memoku，指事物原本的樣貌）。也叫做第一義諦（Dai-ichi-gi-tai，指最高的真理）。也叫做爍迦羅眼（Shakara-gen，指能看清事物本質的眼睛）。也叫做摩訶大般若（Maka Hannya，指偉大的智慧）。在男人身上就叫做男人，在女人身上就叫做女人。你們這些人，只要自己去領悟，這些話都是多餘的。於是拿起拂塵說：『領會了就叫做禪，沒有領悟果然難啊難啊難。眼前隔著一座須彌山（Shumisen，佛教中的聖山）。領悟了就容易啊容易啊容易，隨口說來沒有不是的。』有僧人問：『什麼是佛？』師父說：『是誰教你這麼問的？』僧人猶豫。師父說：『明白了。』

蘄州（Kishu，地名）五祖表自禪師（Goso Hyoji Zenji），是懷安（Kaian，地名）人。最初跟隨五祖（Goso，指五祖弘忍大師）很久，但沒有領悟。當時圓悟（Engo，人名）是座元（Zagen，寺院中的高位）。禪師前去請教。圓悟說：『你有什麼疑問，試著告訴我。』禪師於是舉了德山（Tokusan，人名）小參（Shosan，禪宗的一種修行方式）不回答問題，問問題的人打三十棒的公案。圓悟說：『你禮拜我，我尚且可以做你的老師，你舉的公案尚且不會。』禪師行禮完畢。圓悟讓他再舉剛才的話。禪師說：『德山小參不回答問題。』圓悟摀住他的嘴說：『只要這樣看。』禪師出來大聲說：『冤枉啊冤枉。哪裡有什麼公案，只是教人看一句話的道理。』有僧人對禪師說：『你不能這麼說，首座（Shuso，寺院中的高位）一定有方便。』因此身體力行地研究了十天，頓時解開了疑惑。去圓悟那裡行禮感謝。圓悟說：『你現在才知道我沒有欺騙你。』又去方丈（Hojo，寺院住持的住所）。五祖笑著迎接。從此禪師的境界日益深奧。五祖將要圓寂，遺言郡守（Gunshu，古代官職），命禪師繼承他的位置。僧人四面八方趕來，無法阻止。禪師在侍者（Jisha，服侍僧人的職位）的門上貼榜說：『東山（Tozan，指五祖弘忍大師）有三句話，如果有人說得出來就可以掛單（Katan，指僧人到寺院掛單居住）。』僧人們都退縮了。有一天，有個僧人帶著坐具直接來到方丈室，對禪師說：『我雖然說不出來，但就是要掛單。』禪師非常高興。叫維那（Ino，寺院中的職位）在明亮的窗下安排。上堂說法。世尊（Seson，指釋迦牟尼佛）拈花（Nenge，佛教典故）迦葉（Kasho，釋迦牟尼佛的十大弟子之一）微笑時，人們只知道拈花微笑，卻不認識世尊。有僧人問：『什麼是祖師西來意（Soshiseirai-i，指禪宗的宗旨）？』師父說：『荊棘林中舞柘（Keigeki-rinchu ni tsuge o mau，指在困境中展現自由）。』

【English Translation】 English version It continues without ceasing, directly causing lotus flowers to bloom all over the ground. Therefore, it is called Nirvana Myo-shin (the wonderful mind of Nirvana). It is also called Hon-shin (original mind). It is also called Hon-sho (original nature). It is also called Honrai Memoku (original face). It is also called Dai-ichi-gi-tai (the ultimate truth). It is also called Shakara-gen (Shakara's eye, the eye that sees the essence of things). It is also called Maka Hannya (great wisdom). In a man, it is called a man; in a woman, it is called a woman. All of you, just realize it yourselves; these words are all superfluous.' Then he picked up the whisk and said, 'Understanding it is called Zen; not understanding is indeed difficult, difficult, difficult. A Mount Shumisen (sacred mountain in Buddhism) separates you from it. Understanding it is easy, easy, easy; whatever you say is all correct.' A monk asked, 'What is Buddha?' The master said, 'Who taught you to ask like that?' The monk hesitated. The master said, 'Understood.'

Zen Master Biaozhi (Hyoji) of the Fifth Patriarch (Goso) of Qizhou (place name) was a native of Huaian (place name). He followed the Fifth Patriarch (Goso, referring to the Fifth Patriarch Hongren) for a long time but did not attain enlightenment. At that time, Yuanwu (Engo, personal name) was the Zagen (high position in the temple). The master went to ask for instruction. Yuanwu said, 'If you have any doubts, try to tell me.' The master then cited the case of Deshan (Tokusan, personal name) not answering questions during the small assembly (Shosan, a Zen practice), and giving thirty blows to the questioner. Yuanwu said, 'You bow to me, and I can still be your teacher, but you don't even understand the case you cited.' The master bowed. Yuanwu told him to cite the previous words again. The master said, 'Deshan does not answer questions during the small assembly.' Yuanwu covered his mouth and said, 'Just look at it like that.' The master came out and shouted, 'Injustice, injustice. Where is there any case? It just teaches people to look at the meaning of one sentence.' A monk said to the master, 'You can't say that, the Shuso (high position in the temple) must have a convenient way.' Therefore, he diligently studied for ten days and suddenly resolved his doubts. He went to Yuanwu to bow and thank him. Yuanwu said, 'Now you know that I have not deceived you.' He also went to the abbot's room (Hojo, residence of the abbot). The Fifth Patriarch greeted him with a smile. From then on, the master's realm became increasingly profound. When the Fifth Patriarch was about to pass away, he left a message to the governor (Gunshu, ancient official title), ordering the master to succeed him. Monks came from all directions, and it was impossible to stop them. The master posted a notice on the attendant's (Jisha, position serving monks) door saying, 'Dongshan (Tozan, referring to the Fifth Patriarch Hongren) has three sentences; if anyone can say them, they can stay (Katan, referring to monks staying at a temple).' The monks all retreated. One day, a monk came directly to the abbot's room with his sitting cloth and said to the master, 'Although I can't say them, I still want to stay.' The master was very happy. He called the Ino (position in the temple) to arrange it under the bright window. He ascended the hall to preach. When the World Honored One (Seson, referring to Shakyamuni Buddha) held up a flower (Nenge, Buddhist story) and Kasho (Kasho, one of Shakyamuni Buddha's ten great disciples) smiled, people only know about holding up a flower and smiling, but they do not recognize the World Honored One. A monk asked, 'What is the meaning of the Patriarch's coming from the West (Soshiseirai-i, referring to the purpose of Zen Buddhism)?' The master said, 'Dancing with a staff in a thorny forest (Keigeki-rinchu ni tsuge o mau, referring to showing freedom in adversity).'

枝。曰如何是佛。師曰。新生孩子擲金盆。

蘄州龍華道初禪師。梓之馬氏子。為祖侍者有年。住龍華日上堂曰。雞見便鬥犬見便咬。殿上鴟吻終日相對。為甚麼卻不嗔。便下座。師機辯峻捷。門人罔知造詣。一日謂眾曰。昨日離城市。白雲空往還。松風清耳目。端的勝人間。召眾曰。此是先師末後句。有頃脫然而逝。

嘉州九頂清素禪師。本郡郭氏子。于乾明寺剃染遍扣禪扃。晚謁五祖聞舉首山答西來意語。倏然契悟。述偈曰。顛倒顛顛倒顛。新婦騎驢阿家牽。便恁么太無端。回顧不覺布衫穿。祖見乃問。百丈野狐話又作么生。師曰。來說是非者便是是非人。祖大悅。久之辭歸。住清溪。次遷九頂。太守呂公來瞻大像問曰。既是大像因甚麼肩負兩楹。師曰。船上無散工至。閣下睹觀音像。又問。彌勒化境觀音何來。師曰。家富小兒嬌。守乃禮敬。勤老宿至。師問。舞劍當咽時如何。曰伏惟尚饗。師詬曰。老賊死去。爾問我。勤理前語問之。師叉手揖曰。拽破。紹興乙卯四月二十四日得微疾。書偈遺眾曰。木人備舟。鐵人備馬。丙丁童子穩穩登。喝散白雲歸去也。竟爾趨寂。

元禮首座閩人也。受業焦山。初參演和尚于白雲。凡入室必謂曰。衲僧家明取緇素好。師疑之不已。一日演升堂。舉首山新

【現代漢語翻譯】枝。問：『如何是佛？』師父回答：『新生孩子擲金盆。』（意思是說，佛性就像新生兒一樣純真無邪，而『擲金盆』則象徵著打破世俗的束縛，迴歸本真。）

蘄州龍華道初禪師，梓州馬氏之子。作為祖師的侍者多年。住在龍華寺時上堂說法：『雞見便鬥，犬見便咬。殿上鴟吻終日相對，為甚麼卻不嗔？』（意思是說，眾生皆有習性，因緣和合則生事端，但若能超越分別心，便能安然自在。）說完便下座。禪師機鋒敏銳，辯才無礙，但門人卻不知其真實境界。一日，禪師對眾人說：『昨日離城市，白雲空往還。松風清耳目，端的勝人間。』（意思是說，離開喧囂的城市，白雲在空中自由來往，松風清爽悅耳，這才是真正勝過人間的生活。）召集眾人說：『這是先師最後的遺言。』不久之後，禪師安詳地去世。

嘉州九頂清素禪師，本郡郭氏之子。在乾明寺剃度出家，遍訪禪門。晚年參謁五祖法演禪師，聽聞五祖舉首山省念禪師回答西來意的話語，忽然開悟。於是作偈說：『顛倒顛顛倒顛，新婦騎驢阿家牽。便恁么太無端，回顧不覺布衫穿。』（意思是說，世事顛倒，本末倒置，就像新娘騎驢卻由婆婆牽著走一樣荒謬。一旦覺悟，回頭一看，才發現自己早已打破了世俗的束縛。）五祖見后問道：『百丈野狐話又作么生？』（百丈懷海禪師因錯答一則公案，墮入野狐身的故事，意在警醒學人不可錯解因果。）禪師回答：『來說是非者便是是非人。』（意思是說，執著於是非對錯的人，本身就是是非的製造者。）五祖非常高興。之後，清素禪師辭別五祖回到家鄉，住在清溪，後來遷往九頂山。太守呂公前來瞻仰大佛像，問道：『既是大像，因甚麼肩負兩楹？』（意思是說，既然是佛像，為何還要承擔世俗的責任？）禪師回答：『船上無散工至。』（意思是說，佛法普度眾生，不捨棄任何一個需要幫助的人。）太守又瞻仰觀音像，問道：『彌勒化境觀音何來？』（意思是說，彌勒菩薩的凈土已經很圓滿了，觀音菩薩為何還要來此？）禪師回答：『家富小兒嬌。』（意思是說，即使已經很圓滿，也要更加精進，利益眾生。）太守非常敬佩，於是禮敬禪師。一位老修行前來拜訪，禪師問道：『舞劍當咽時如何？』（意思是說，生死關頭，如何解脫？）老修行回答：『伏惟尚饗。』（意思是說，只能順從命運的安排。）禪師呵斥道：『老賊死去。』（意思是說，這種回答毫無禪意，只是消極的順從。）老修行不解，於是向禪師請教之前的問話。禪師叉手作揖說：『拽破。』（意思是說，打破一切執著，才能獲得解脫。）紹興乙卯年四月二十四日，禪師略感不適，寫下偈語留給眾人：『木人備舟，鐵人備馬。丙丁童子穩穩登。喝散白雲歸去也。』（意思是說，即使是木頭人和鐵人，也要準備好船和馬，勇猛精進。丙丁童子象徵著光明和智慧，穩穩地登上彼岸。一聲棒喝，驅散烏雲，迴歸本真。）說完便安詳地去世。

元禮首座，閩地人。在焦山受業。最初參訪演和尚于白雲寺。每次入室請益，演和尚總是說：『衲僧家明取緇素好。』（意思是說，出家人要明辨是非，保持清凈。）元禮對此疑惑不解。一日，演和尚升座說法，舉首山省念禪師的

【English Translation】 Zhi. Asked: 'What is Buddha?' The master replied: 'A newborn baby throws a golden basin.' (Meaning that Buddha-nature is as pure and innocent as a newborn baby, and 'throwing a golden basin' symbolizes breaking free from worldly constraints and returning to one's true self.)

Chan Master Daochu of Longhua Temple in Qizhou was the son of the Ma family of Zi. He served as an attendant to the patriarch for many years. When residing at Longhua Temple, he ascended the hall and said: 'Chickens fight when they see each other, dogs bite when they see each other. The chiwen (roof ornaments) on the palace hall face each other all day long, why don't they get angry?' (Meaning that all beings have habits, and when conditions come together, troubles arise, but if one can transcend discrimination, one can be at peace.) After saying this, he descended from the seat. The Chan master's wit was sharp and his eloquence was unhindered, but his disciples did not know his true state. One day, the Chan master said to the assembly: 'Yesterday I left the city, white clouds came and went in the sky. The pine breeze cleared my ears and eyes, truly surpassing the human world.' (Meaning that leaving the noisy city, white clouds freely come and go in the sky, and the pine breeze is refreshing, this is truly a life that surpasses the human world.) He summoned the assembly and said: 'These are the last words of the late master.' Soon after, the Chan master passed away peacefully.

Chan Master Qingsu of Jiuding Mountain in Jia Prefecture was the son of the Guo family of this prefecture. He was tonsured at Qianming Temple and visited all the Chan gates. In his later years, he visited Chan Master Fayan of the Fifth Patriarch, and upon hearing the Fifth Patriarch's words about Shoushan Xingnian's answer to the meaning of Bodhidharma's coming from the West, he suddenly attained enlightenment. Thereupon, he composed a verse saying: 'Topsy-turvy, topsy-turvy, the bride rides the donkey, the mother-in-law leads it. It's too absurd like this, looking back, I don't realize my cloth robe is torn.' (Meaning that worldly affairs are upside down, putting the cart before the horse, just like the bride riding the donkey but being led by the mother-in-law. Once enlightened, looking back, one realizes that one has already broken free from worldly constraints.) The Fifth Patriarch, upon seeing this, asked: 'What about Baizhang's wild fox story?' (Master Baizhang Huaihai mistakenly answered a koan and fell into the body of a wild fox, intending to warn students not to misunderstand cause and effect.) The Chan master replied: 'He who speaks of right and wrong is the person of right and wrong.' (Meaning that those who are attached to right and wrong are themselves the creators of right and wrong.) The Fifth Patriarch was very pleased. Later, Chan Master Qingsu bid farewell to the Fifth Patriarch and returned to his hometown, residing in Qingxi, and later moved to Jiuding Mountain. Prefect Lu came to pay homage to the great Buddha statue and asked: 'Since it is a great statue, why does it bear the two pillars?' (Meaning that since it is a Buddha statue, why does it still bear worldly responsibilities?) The Chan master replied: 'There are no odd-job workers on the boat.' (Meaning that the Buddha Dharma universally saves all beings, not abandoning anyone who needs help.) The prefect also paid homage to the Guanyin statue and asked: 'Where does Guanyin come from in Maitreya's realm?' (Meaning that Maitreya Bodhisattva's Pure Land is already perfect, why does Guanyin Bodhisattva still come here?) The Chan master replied: 'A rich family spoils their young child.' (Meaning that even if it is already perfect, one must be even more diligent and benefit all beings.) The prefect was very impressed and paid homage to the Chan master. An old practitioner came to visit, and the Chan master asked: 'What about when the sword is dancing at the throat?' (Meaning, how to be liberated at the moment of life and death?) The old practitioner replied: 'I respectfully offer the sacrifice.' (Meaning, one can only submit to the arrangement of fate.) The Chan master scolded: 'Old thief, die.' (Meaning that this answer has no Chan meaning, it is just a passive submission.) The old practitioner did not understand, so he asked the Chan master about the previous question. The Chan master clasped his hands and said: 'Tear it apart.' (Meaning that only by breaking all attachments can one be liberated.) On the twenty-fourth day of the fourth month of the year Yimao of the Shaoxing era, the Chan master felt slightly unwell and wrote a verse to leave to the assembly: 'Wooden man prepares a boat, iron man prepares a horse. The Bingding children steadily ascend. Scatter the white clouds and return.' (Meaning that even wooden men and iron men must prepare boats and horses, and be courageous and diligent. The Bingding children symbolize light and wisdom, steadily ascending to the other shore. A shout scatters the dark clouds and returns to one's true self.) After saying this, he passed away peacefully.

Chief Seat Yuanli was a native of Min. He studied at Jiaoshan. He first visited Monk Yan at Baiyun Temple. Every time he entered the room to ask for instruction, Monk Yan always said: 'The monastic should clearly distinguish between black and white.' (Meaning that monks should distinguish between right and wrong and maintain purity.) Yuanli was puzzled by this. One day, Monk Yan ascended the seat to give a lecture, citing Chan Master Shoushan Xingnian's

婦騎驢阿家牽語。乃曰。諸人要會么。莫問新婦阿家。免煩路上波吒。遇飯即飯遇茶即茶。同門出入宿世冤家。師于言下豁如。且曰。今日緇素明矣。二年演遷席祖山命分座不就。演歸寂即他往。崇寧間再到五祖。僧問。五祖遷化向甚麼處去。師曰。有眼無耳朵六月火邊坐。曰意旨如何。師曰。家貧猶自可路貧愁殺人。或問。金剛經云一切善法。如何是法。師曰。上是天下是地。中間坐底坐立底立。喚甚麼作善法。僧無對。師便打。后終於四明之瑞巖。

普融藏主。福州人也。至五祖入室次。祖舉倩女離魂話問之。有契。呈偈曰。二女合為一媳婦。機輪截斷難回互。從來往返絕蹤由。行人莫問來時路。凡有鄉僧來謁。則發閩音誦俚語曰。書頭教娘勤作息。書尾教娘莫瞌睡。且道中間說個甚麼。僧擬對。師即推出。

法閦上座。久依五祖未有所入。一日造室。祖問。不與萬法為侶者是甚麼人。曰法閦即不然。祖以手指曰。住住法閦即不然作么生。師於是啟悟。后至東林宣密度禪師席下。見其得平實之旨。一日拈華繞度禪床一匝。背手插香爐中曰。和尚且道。意作么生。度屢下語皆不契。逾兩月遂問師令試說之。師曰。某隻將華插香爐中。和尚自疑有甚麼事來。

智海平禪師法嗣

東京凈因蹣庵

【現代漢語翻譯】現代漢語譯本一婦人騎驢，婆婆在前面牽著，邊走邊說。於是（有人）說：『各位想領會（禪意）嗎？』不要問新婦和阿家（婆婆），免得在路上徒增波吒（麻煩）。遇到飯就吃飯，遇到茶就喝茶。同門出入，（實乃）宿世冤家。』師父聽了這些話，頓時豁然開朗。並且說：『今日僧俗之理明白了。』二年後，演遷請師父到席祖山主持，師父推辭沒有就任。演遷圓寂后，師父就離開了。崇寧年間再次來到五祖寺。有僧人問：『五祖遷化後去了哪裡？』師父說：『有眼無耳朵，六月火邊坐。』（僧人）問：『意旨如何？』師父說：『家貧猶自可，路貧愁煞人。』有人問：『《金剛經》說一切善法，什麼是法？』師父說：『上是天，下是地，中間坐的坐，站的站。叫什麼作善法？』僧人無言以對。師父就打了他。後來在四明的瑞巖圓寂。

普融藏主（人名，藏主是寺院中負責管理經藏的僧人），是福州人。到五祖處入室請教時，五祖舉倩女離魂（典故，比喻靈魂離開身體）的話來問他，他有所領悟。呈上偈語說：『二女合為一媳婦，機輪截斷難回互。從來往返絕蹤由，行人莫問來時路。』凡是有來自家鄉的僧人來拜訪，他就用閩南語唸誦鄉間俗語說：『書頭教娘勤作息，書尾教娘莫瞌睡。且道中間說個甚麼？』僧人想要回答，師父就推開他。

法閦上座（人名，上座是資歷較高的僧人），長期跟隨五祖，但沒有領悟。一日到五祖的房間，五祖問：『不與萬法為侶者是什麼人？』（法閦）說：『法閦即不然。』五祖用手指著他說：『住住，法閦即不然作么生？』師父於是開悟。後來到東林宣密度禪師處，見他得到了平實的宗旨。一日拿著花繞著度禪師的禪床一圈，揹著手插到香爐中說：『和尚且道，意作么生？』度禪師多次回答都不契合。過了兩個月，（度禪師）就問師父讓他試著說。師父說：『某隻將華插香爐中，和尚自疑有甚麼事來。』

智海平禪師（人名）法嗣

東京凈因蹣庵（地名，人名）

【English Translation】 English version A woman was riding a donkey, and her mother-in-law was leading it, talking as they went. Then (someone) said, 'Do you all want to understand (the Zen meaning)?' Don't ask the bride and the mother-in-law, lest you increase 'bo zha' (trouble) on the road. When you encounter food, eat; when you encounter tea, drink. Entering and exiting the same gate, (they are truly) karmic enemies from past lives.' The master, upon hearing these words, suddenly became enlightened. And he said, 'Today the principle of the monastic and the lay is clear.' Two years later, Yan Qian invited the master to preside over Xizu Mountain, but the master declined. After Yan Qian passed away, the master left. During the Chongning era, he came to the Fifth Patriarch Temple again. A monk asked, 'Where did the Fifth Patriarch go after his transformation?' The master said, 'Has eyes but no ears, sits by the fire in June.' (The monk) asked, 'What is the meaning?' The master said, 'Poverty at home is still bearable, but poverty on the road is truly distressing.' Someone asked, 'The Diamond Sutra says all good dharmas, what is dharma?' The master said, 'Above is heaven, below is earth, those sitting are sitting, those standing are standing. What do you call good dharma?' The monk had no reply. The master then hit him. Later, he passed away at Ruiyan in Siming.

Abbot Pu Rong (person's name, 'Abbot' is a title for a high-ranking monk), from Fuzhou. When he went to the Fifth Patriarch for instruction, the Fifth Patriarch used the story of Qian Nv Leaving Her Soul (an allusion, a metaphor for the soul leaving the body) to ask him, and he had some understanding. He presented a verse saying, 'Two women combine into one daughter-in-law, the mechanism is cut off, difficult to reciprocate. From beginning to end, there is no trace of the path, travelers do not ask the road they came from.' Whenever monks from his hometown came to visit, he would recite local slang in the Minnan dialect, saying, 'The beginning of the book teaches the daughter-in-law to work diligently, the end of the book teaches the daughter-in-law not to doze off. Tell me, what is said in the middle?' When the monk tried to answer, the master pushed him away.

Senior Fa Chu (person's name, 'Senior' is a title for a senior monk) had been following the Fifth Patriarch for a long time but had not attained enlightenment. One day, he went to the Fifth Patriarch's room. The Fifth Patriarch asked, 'Who is it that does not associate with the myriad dharmas?' (Fa Chu) said, 'Fa Chu is not like that.' The Fifth Patriarch pointed at him and said, 'Stop, stop, what do you mean by 'Fa Chu is not like that'?' The master then became enlightened. Later, he went to Zen Master Xuan Midu of Donglin and saw that he had attained the plain and practical principle. One day, he took a flower and circled Zen Master Du's meditation bed once, then put it into the incense burner behind his back, saying, 'Master, tell me, what is the meaning?' Zen Master Du gave many answers, but none of them matched. After two months, (Zen Master Du) asked the master to try to explain it. The master said, 'I only put the flower in the incense burner, the master himself suspects that there is something going on.'

Successor of Zen Master Zhi Hai Ping (person's name)

Pian An of Jingyin in Tokyo (place name, person's name)

繼成禪師。袁之宜春劉氏子。上堂拈拄杖曰。清凈本然云何忽生山河大地。看看富樓那穿過釋迦老子鼻孔。釋迦老子鉆破虛空肚皮。且道山河大地在甚麼處。擲下拄杖召大眾曰。虛空翻筋斗向新羅國里去也。是爾諸人切忌。認葉止啼刻舟尋劍。上堂。茫茫儘是覓佛漢。舉世難尋閑道人。棒喝交馳成藥忌。了忘藥忌未天真。上堂。崑崙奴著鐵褲。打一棒行一步。爭似火中釣鱉日裡藏冰。陰影問翻魍魎。虛空縛殺麻繩。上堂。狹路相逢且莫疑。雷光石火已遲遲。若教直下三心徹。只在如今一餉時。到這裡直使問來答去。火迸星飛。互換主賓。照用得失。波翻嶽立。玉轉珠回。衲僧面前了無交涉。豈不見拈華鷲嶺獨許飲光。問疾毗耶誰當金粟。那知微笑已成途轍。縱使默然未免風波。要須格外相逢。始解就中穎契。還會么。一曲寥寥動今古。洛陽三十六峰西。上堂。舉不顧即差。互擬思量何劫悟。大眾枯桑知天風。是顧不顧。海水知天寒。是思不思。且喚甚麼作悟底道理。兔角杖頭挑法界。龜毛拂子舞三臺。上堂。鼻里音聲耳里香。眼中鹹淡舌玄黃。意能覺觸身份別。冰室如春九夏涼。如斯見得方知男子身中入定時。女子身中從定出。葵花隨日轉。犀紋玩月生。香楓化老人。螟蠕成婐㜲。若也不知。苦哉佛陀耶。許爾具隻眼

【現代漢語翻譯】現代漢語譯本繼成禪師，袁州宜春劉氏之子。上堂時拿起拄杖說：『清凈本然，為何忽然產生山河大地？』看看，富樓那（Śūnyatā的弟子，以善於說法著稱）穿過了釋迦老子（Śākyamuni，佛教創始人）的鼻孔，釋迦老子鉆破了虛空的肚皮。那麼，山河大地在什麼地方呢？擲下拄杖，召集大眾說：『虛空翻筋斗，向新羅國里去了！』你們這些人切記，不要『認葉止啼』（比喻用虛假的事物來欺騙人）或『刻舟尋劍』（比喻拘泥守舊，不知變通）。上堂：茫茫人海，儘是尋找佛陀的人，舉世難尋清閑的修行人。棒喝交加，成了治病的藥方，完全忘卻藥方，還未達到天真境界。上堂：崑崙奴（指力大無比的奴隸）穿著鐵褲，打一棒走一步。怎比得上火中釣鱉，日裡藏冰？陰影里發問，迷惑了魍魎（wǎng liǎng，傳說中的鬼怪），虛空里捆綁麻繩。上堂：狹路相逢，且莫遲疑，雷光石火，已經遲了。如果能直下徹悟三心（過去心、現在心、未來心），就在如今這一瞬間。到了這裡，直接使用問來答去的方式，火花四濺。互相轉換主賓，照用和得失並存，波濤洶涌，山嶽聳立，玉石轉動，珠光迴旋。在衲僧（nà sēng，指僧人）面前，這些都毫無關係。豈不見拈花微笑于靈鷲山，唯獨允許迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀行著稱）領會？文殊菩薩（Mañjuśrī）問疾于毗耶離城，誰能比得上維摩詰（Vimalakīrti，一位著名的在家菩薩）？哪裡知道微笑已經成了途徑和法則，縱然是默然不語，也難免產生風波。必須要格外相逢，才能從中領悟契合。你們會嗎？一曲寥寥，感動古今，洛陽三十六峰之西。上堂：一舉一動都考慮就錯了，互相猜測思量，何時才能覺悟？大眾啊，枯萎的桑樹知道天風的吹拂，這是考慮還是不考慮呢？海水知道天氣的寒冷，這是思量還是不思量呢？那麼，把什麼叫做覺悟的道理呢？兔角杖頭挑起法界，龜毛拂子舞動三臺。上堂：鼻子里聽到聲音，耳朵里聞到香味，眼睛裡感到鹹淡，舌頭嚐到玄黃。意識能夠覺察觸覺，身體能夠分辨事物，冰室裡如同春天，盛夏時節也涼爽。像這樣見到，才知道男子身中入定時，女子身中從定出。葵花隨著太陽轉動，犀牛的紋理在月光下顯現，香楓樹化為老人，小蟲變成美女。如果不知道這些，真是可悲啊，佛陀耶（Buddha）！允許你具有一隻眼。

【English Translation】 English version Chan Master Jicheng, son of the Liu family of Yichun, Yuanzhou. Ascending the hall, he raised his staff and said, 'Pristine purity, how does it suddenly give rise to mountains, rivers, and the great earth?' Look, Purna (a disciple of Śūnyatā, known for his eloquence) has passed through the nostrils of old Shakyamuni (Śākyamuni, the founder of Buddhism), and old Shakyamuni has pierced the belly of emptiness. Then, where are the mountains, rivers, and the great earth? Throwing down the staff, he summoned the assembly and said, 'Emptiness somersaults and goes to the land of Silla!' All of you must remember not to 'use leaves to stop crying' (a metaphor for deceiving people with false things) or 'carve a boat to find a sword' (a metaphor for being rigid and unchanging). Ascending the hall: In the vast sea of people, all are searching for the Buddha, and it is difficult to find a leisurely practitioner in the world. The combined use of shouts and blows has become a medicinal prescription, and completely forgetting the prescription has not yet reached the state of innocence. Ascending the hall: A Kunlun slave (referring to a slave with immense strength) wears iron pants, taking a step with each blow. How can it compare to fishing for turtles in the fire or hiding ice in the sun? Asking questions in the shadows confuses the goblins (wǎng liǎng, legendary monsters), and binding hemp ropes in emptiness. Ascending the hall: When meeting on a narrow road, do not hesitate, for lightning and flint are already too late. If one can directly and thoroughly understand the three minds (past mind, present mind, future mind), it is in this very moment. Having arrived here, directly using the method of question and answer, sparks fly. Mutually exchanging host and guest, illumination and use, gain and loss coexist, waves surge, mountains stand tall, jade stones turn, and pearls revolve. In front of the monks (nà sēng, referring to monks), these are all irrelevant. Have you not seen the flower-picking smile at Vulture Peak, uniquely allowing Kāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni, known for his ascetic practices) to understand? Mañjuśrī Bodhisattva asked about illness in the city of Vimalakīrti, who can compare to Vimalakīrti (a famous lay bodhisattva)? How could one know that the smile has already become the path and the law, and even if one is silent, it is inevitable to create waves. One must meet in an extraordinary way to comprehend and agree from within. Do you understand? A solitary melody moves the past and present, west of the thirty-six peaks of Luoyang. Ascending the hall: Considering every action is wrong, and guessing and contemplating each other, when will one awaken? Assembly, the withered mulberry tree knows the blowing of the heavenly wind, is this considering or not considering? The sea knows the coldness of the weather, is this thinking or not thinking? Then, what is called the principle of enlightenment? A rabbit horn staff carries the Dharma realm, and a tortoise hair whisk dances on the Three Platforms. Ascending the hall: Sound is heard in the nose, fragrance is smelled in the ears, saltiness is felt in the eyes, and black and yellow are tasted on the tongue. Consciousness can perceive touch, and the body can distinguish things, the ice room is like spring, and even in the heat of summer, it is cool. Seeing it like this, one knows that when a man enters samadhi, a woman emerges from samadhi. Sunflowers turn with the sun, rhinoceros patterns appear in the moonlight, fragrant maple trees transform into old men, and small insects become beautiful women. If you do not know these, it is truly lamentable, Buddha (Buddha)! You are allowed to have one eye.

。上堂。一念心清凈。佛居魔王殿。一念噁心生。魔王居佛殿。懷禪師曰。但恁么信去。喚作腳踏實地而行。終無別法。亦無別道理。老僧恁么舉了。只恐爾諸人見兔放鷹刻舟求劍。何故功德天黑暗女。有智主人二俱不受。上堂舉。汾陽拈拄杖示眾曰。三世諸佛在這裡。為汝諸人無孔竅。遂走向山僧拄杖里去強生節目。師曰。汾陽與么示徒。大似擔雪填井傍若無人。山僧今日為汝諸人出氣。拈起拄杖曰。三世諸佛不敢強生節目。卻從山僧拄杖里走出。向諸人道。我不敢輕於汝等。汝等皆當作佛。說是語已。翻筋斗向拘尸羅城裡去也。擲下拄杖曰。若到諸方分明舉似。師同圓悟法真慈受並十大法師禪講千僧。赴太尉陳公良弼府齋。時　徽宗皇帝私幸觀之。太師魯國公亦與焉。有善華嚴者。乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教自小乘至於圓頓。掃除空有獨證真常。然後萬德莊嚴方名為佛。嘗聞禪宗一喝能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教是為正說。若不能入是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師之酬。凈因小長老可以使法師無惑也。師召善。善應諾。師曰。法師所謂愚法小乘教者乃有義也。大乘始教者乃空義也。大乘終教者乃不有不空義也。大乘頓教者乃即有即空義也。一

【現代漢語翻譯】現代漢語譯本上堂。一念心清凈，佛就住在魔王的宮殿里；一念噁心生起，魔王就住在佛的殿堂里。懷禪師說：『只要這樣相信下去，就叫做腳踏實地而行，終究沒有其他方法，也沒有其他道理。』老僧我這樣說了，只怕你們這些人像看見兔子才放鷹，像在船上刻記號來尋找掉落的劍一樣。為什麼呢？因為功德天和黑暗女，有智慧的主人兩者都不接受。上堂時舉例說，汾陽禪師拿起拄杖向大眾展示說：『三世諸佛就在這裡。』因為你們這些人沒有孔竅，於是走向山僧我的拄杖里去強行製造事端。我說，汾陽禪師這樣向徒弟展示，很像挑著雪去填井，旁若無人。我今天為你們大家出氣。拿起拄杖說：『三世諸佛不敢強行製造事端，卻從山僧我的拄杖里走出來，』向大家說：『我不敢輕視你們，你們都應當成佛。』說完這話，翻個跟頭向拘尸羅城裡去了。放下拄杖說：『如果到了各處，要分明地把這些話告訴別人。』當時，我和圓悟、法真、慈受以及十大法師、禪講千僧，一起到太尉陳公良弼的府上應齋。當時徽宗皇帝私下觀看。太師魯國公也在場。有一位精通華嚴宗的人，是賢首宗的義虎，當著大家的面問各位禪師說：『我們佛陀設立教法，從小乘到圓頓，掃除空有，獨自證悟真常，然後以萬德莊嚴才稱為佛。我曾經聽說禪宗一喝就能使凡人轉變為聖人，這和諸經論似乎相互違背。現在這一喝如果能進入我們宗的五教，就是正確的說法，如果不能進入就是邪說。』各位禪師看著我。我說：『像法師所問的，不足以讓三大禪師來回答，讓凈因小長老可以使法師沒有疑惑。』我叫了一聲『善』，他答應了一聲。我說：『法師所說的愚法小乘教，是有義；大乘始教，是空義；大乘終教，是不有不空義；大乘頓教，是即有即空義；一』

【English Translation】 English version Sermon. When a single thought is pure, the Buddha resides in the palace of the Demon King. When a single thought of evil arises, the Demon King resides in the Buddha's palace. Zen Master Huai said, 'Just believe in this way and go on, it's called walking on solid ground, and there is ultimately no other method or reason.' I, the old monk, have said this, but I fear that you all will be like releasing the hawk after seeing the rabbit, or like carving a mark on a boat to find a lost sword. Why? Because the Goddess of Merit and the Dark Woman are both not accepted by a wise master. During a sermon, an example was given: Zen Master Fenyang raised his staff and showed it to the assembly, saying, 'The Buddhas of the three worlds are right here.' Because you all have no openings, you go into this old monk's staff to forcibly create incidents. I say, Zen Master Fenyang showing his disciples in this way is like carrying snow to fill a well, as if no one else is around. Today, I will vent your frustrations. Raising the staff, I say, 'The Buddhas of the three worlds dare not forcibly create incidents, but walk out from this old monk's staff,' saying to everyone, 'I dare not look down on you, you should all become Buddhas.' After saying this, he somersaulted into the city of Kushinagar. Throwing down the staff, he said, 'If you go to various places, clearly tell others these words.' At that time, I, along with Yuanwu, Fazhen, Cishou, the ten great Dharma masters, and a thousand monks who lectured on Chan, went to the residence of Grand Commandant Chen Gongliangbi for a vegetarian meal. Emperor Huizong secretly observed. Grand Tutor Duke of Lu was also present. There was a person well-versed in the Huayan school, a 'tiger' of the Xianshou school, who asked the Zen masters in front of everyone, 'Our Buddha established teachings, from the Hinayana to the Perfect Teaching, sweeping away emptiness and existence, and independently realizing true permanence. Only then, with the adornment of myriad virtues, is one called a Buddha. I have heard that a single shout in Zen can transform ordinary people into sages, which seems to contradict the sutras and treatises. Now, if this shout can enter our school's five teachings, it is a correct teaching; if it cannot enter, it is a heretical teaching.' The Zen masters looked at me. I said, 'What the Dharma master asks is not worthy of being answered by the three great Zen masters. Let the young elder of Jingyin make the Dharma master free from doubt.' I called out 'Shan,' and he responded. I said, 'What the Dharma master calls the ignorant Dharma Hinayana teaching is the meaning of existence; the initial Mahayana teaching is the meaning of emptiness; the final Mahayana teaching is the meaning of neither existence nor emptiness; the sudden Mahayana teaching is the meaning of both existence and emptiness; one'

乘圓教者乃不有而有不空而空。或作空而不有有而不空義也。如我一喝非唯能入五教。至於工巧技藝諸子百家悉皆能入。師震聲喝一喝。問善曰。聞么。曰聞。師曰。汝既聞此一喝。是有能入小乘教。須臾又問善曰。聞么。曰不聞。師曰。汝既不聞適來一喝是無。能入始教。遂顧善曰。我初一喝汝既道有。喝久聲銷汝複道無。道無則元初實有。道有則而今實無。不有不無能入終教。我有一喝之時。有非是有因無故有。無一喝之時。無非是無因有故無。即有即無能入頓教。須知我此一喝不作一喝用。有無不及情解俱忘。道有之時纖塵不立。道無之時橫遍虛空。即此一喝入百千萬億喝。百千萬億喝入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至一語一默一動一靜從古至今。十方虛空萬象森羅。六趣四生三世諸佛一切聖賢。八萬四千法門。百千三昧無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心萬法唯識。四時八節陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相一聲一色。全在一塵中含。四義事理無邊周遍無餘。參而不雜混而不一。於此一喝中皆悉具足。猶是建化門庭隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下。以心傳心以法印法。不立文字見性成佛。有千

【現代漢語翻譯】現代漢語譯本乘圓教（The Perfect Teaching）所闡述的道理是，『不有而有，不空而空』。或者說是『作空而不有，有而不空』的意義。例如，我這一聲棒喝，不僅能融入五教（Five Teachings），甚至連工巧技藝、諸子百家都能融入。禪師震聲一喝，問善（Shan，人名）說：『聽見了嗎？』善回答：『聽見了。』禪師說：『你既然聽見這一喝，是「有」，就能融入小乘教（Hinayana Teaching）。』過了一會兒，又問善說：『聽見了嗎？』善回答：『沒聽見。』禪師說：『你既然沒聽見剛才那一喝，是「無」，就能融入始教（Beginning Teaching）。』於是看著善說：『我最初一喝，你既然說「有」，喝聲消散后，你又說「無」。說「無」，則原本確實是「有」；說「有」，則現在確實是「無」。不有不無，就能融入終教（Concluding Teaching）。我發出這一喝的時候，「有」並非真「有」，因為沒有原因所以才「有」；沒有一喝的時候，「無」並非真「無」，因為有原因所以才「無」。即有即無，就能融入頓教（Sudden Teaching）。須知我這一喝，不是當作一喝來用，有無都超出了情識的理解，一切都忘卻。說「有」的時候，纖塵不染；說「無」的時候，橫遍虛空。即這一喝，融入百千萬億喝；百千萬億喝，融入這一喝。所以能融入圓教（Perfect Teaching）。』善於是起身再拜。禪師又說：『不僅僅是一喝如此，乃至一語一默、一動一靜，從古至今，十方虛空、萬象森羅，六趣四生、三世諸佛、一切聖賢，八萬四千法門，百千三昧、無量妙義，契合真理，契合根機，與天地萬物成為一體，這叫做法身（Dharmakaya）。三界唯心，萬法唯識，四時八節陰陽一致，這叫做法性（Dharmata）。所以《華嚴經》（Avatamsaka Sutra）說：法性遍在一切處，有相無相、一聲一色，全在一塵中包含。四義事理無邊周遍無餘，參而不雜，混而不一，於此一喝中全都具備。但這仍然是建化門庭，隨機應變的方便法門，叫做小歇場，還沒有到達寶所。殊不知我們祖師門下，以心傳心，以法印法，不立文字，見性成佛，有千...』

【English Translation】 English version The Perfect Teaching states that 'it is not existent yet existent, not empty yet empty.' Or it can be said to mean 'acting as empty but not existent, existent but not empty.' For example, my single shout can not only enter the Five Teachings, but also all kinds of craftsmanship, arts, and the various schools of thought. The master shouted loudly and asked Shan (Shan, a person's name), 'Did you hear it?' Shan replied, 'I heard it.' The master said, 'Since you heard this shout, which is 'existent,' you can enter the Hinayana Teaching.' After a while, he asked Shan again, 'Did you hear it?' Shan replied, 'I didn't hear it.' The master said, 'Since you didn't hear the shout just now, which is 'non-existent,' you can enter the Beginning Teaching.' Then, looking at Shan, he said, 'When I first shouted, since you said it was 'existent,' but after the sound faded, you said it was 'non-existent.' Saying 'non-existent' means it was originally 'existent'; saying 'existent' means it is now 'non-existent.' Neither existent nor non-existent, you can enter the Concluding Teaching. When I make this shout, 'existent' is not truly 'existent,' because it exists without a cause; when there is no shout, 'non-existent' is not truly 'non-existent,' because it is non-existent due to a cause. Being both existent and non-existent, you can enter the Sudden Teaching. You must know that I do not use this shout as just a shout; existence and non-existence are beyond the understanding of emotions, and everything is forgotten. When speaking of 'existence,' not a speck of dust can stand; when speaking of 'non-existence,' it pervades the entire void. This single shout enters hundreds of thousands of shouts; hundreds of thousands of shouts enter this single shout. Therefore, it can enter the Perfect Teaching.' Shan then rose and bowed again. The master further said, 'It is not only a shout that is like this, but even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of the void, the myriad phenomena, the six realms of sentient beings, the Buddhas of the three times, all the sages and saints, the eighty-four thousand Dharma gates, hundreds of thousands of Samadhis, countless wonderful meanings, in accordance with the truth, in accordance with the capacity, becoming one with heaven, earth, and all things, this is called Dharmakaya (Dharmakaya). The three realms are only mind, all dharmas are only consciousness, the four seasons and eight festivals are in harmony with yin and yang, this is called Dharmata (Dharmata). Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) says: Dharmata pervades all places, with form and without form, a sound and a color, all contained within a single dust. The four meanings and principles are boundless, pervasive, and without remainder, participating without mixing, blending without being one, all fully present in this single shout. But this is still the gate of establishment and transformation, a convenient method adapted to the occasion, called a small resting place, not yet arrived at the treasure place. Little do they know that in our ancestral master's lineage, mind is transmitted with mind, Dharma is sealed with Dharma, without establishing words, seeing one's nature and becoming a Buddha, there are thousands...'

聖不傳底向上一路在。善又問曰。如何是向上一路。師曰。汝且向下會取。善曰。如何是寶所。師曰。非汝境界。善曰。望禪師慈悲。師曰。任從滄海變終不為君通。善膠口而退。聞者靡不嘆仰。皇帝顧謂近臣曰。禪宗玄妙深極如此。凈因才辯亦罕有也。近臣奏曰。此宗師之緒餘也。

南嶽法輪彥孜禪師。處之龍泉陳氏子。上堂。若是諦當漢。通身無隔礙。舉措絕毫釐。把手出紅塵。撥開向上竅。當頭劄定不犯鋒棱。轉握將來應用恰好。絲毫不漏涵蓋相應。任是諸佛諸祖。覷著寒毛卓豎。會么喫茶去。僧問。如何是不涉煙波底句。師曰。皎皎寒松月飄飄谷口風。曰萬差俱掃蕩一句截流機。師曰點。僧曰到。師曰。借人面具舞三臺。問如何是佛。師曰。白額大蟲。曰只如洞山道麻三斤又作么生。師曰。毒蛇鉆露柱。曰學人不曉。師曰。踏著始驚人。

衡州開福崇哲禪師。邵州劉氏子。上堂。妙體堂堂觸處彰。快須回首便承當。今朝對眾全分付。莫道儂家有覆藏。擲拂子召侍者曰。因甚打下老僧拂子。問一水吞空遠。三峰峭壁危。猊臺重拂拭。共喜主人歸。未審到家如何施設。師曰。空手捻雙拳。曰意旨如何。師曰。突出難辯。上堂。山僧有三印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未

【現代漢語翻譯】現代漢語譯本：聖人不會傳授那最根本、最直接的道路。善又問：『什麼是那最根本、最直接的道路？』禪師說：『你且從較低的層次去領會。』善問：『什麼是寶所（bǎosuǒ，比喻涅槃的境界）？』禪師說：『不是你所能理解的境界。』善說：『希望禪師慈悲開示。』禪師說：『任憑滄海變為桑田，我也終究不會為你開示。』善啞口無言，退了下去。聽到的人沒有不讚嘆敬佩的。皇帝對身邊的近臣說：『禪宗的玄妙深奧到了如此地步，凈因的才辯也是非常罕見的。』近臣奏報道：『這只是這位宗師的餘緒罷了。』

南嶽法輪彥孜禪師（Nányuè Fǎlún Yànzī Chánshī），是處州龍泉陳家的兒子。上堂說法時說：『如果是真正有見地的修行人，全身心沒有隔閡阻礙，一舉一動都精準無比。攜手走出紅塵俗世，撥開向上提升的竅門，當頭截斷，不觸碰鋒芒。轉而把握，應用起來恰到好處，絲毫不漏，完全相應。任憑諸佛諸祖，看到也要寒毛倒豎。』會嗎？喫茶去！有僧人問：『什麼是不涉煙波的句子？』禪師說：『皎潔的寒松之月，飄飄的谷口之風。』僧人說：『萬般差別都被掃蕩，一句截斷眾流的機鋒。』禪師說：『點。』僧人說：『到。』禪師說：『藉著別人的面具，在三臺上跳舞。』有人問：『什麼是佛？』禪師說：『白額大蟲（bái'é dàchóng，老虎的別稱）。』問：『如果洞山（Dòngshān）說麻三斤，又該如何理解？』禪師說：『毒蛇鉆入露柱。』僧人說：『學人不明白。』禪師說：『踏著才知道驚人。』

衡州開福崇哲禪師（Héngzhōu Kāifú Chóngzhé Chánshī），是邵州劉家的兒子。上堂說法時說：『妙體堂堂正正，處處彰顯。要趕快回頭，便能承擔。今天當著大家，全部交付給你們，不要說我有什麼隱藏。』禪師擲下拂塵，召呼侍者說：『為什麼打下老僧的拂塵？』有人問：『一水吞空遠，三峰峭壁危。猊臺重拂拭，共喜主人歸。』未審到家如何施設？禪師說：『空手捻雙拳。』問：『意旨如何？』禪師說：『突出難辨。』上堂說法時說：『山僧有三印，更無增減剩餘。當面就相呈，能轉凡成聖。』諸位還知道嗎？如果還不知道

【English Translation】 English version: The sage does not transmit the ultimate, direct path. Shan then asked, 'What is the ultimate, direct path?' The master said, 'You should comprehend it from a lower level.' Shan asked, 'What is the treasure place (bǎosuǒ, a metaphor for the state of Nirvana)?' The master said, 'It is not a realm you can understand.' Shan said, 'I hope the Zen master will show compassion and enlighten me.' The master said, 'Even if the sea turns into mulberry fields, I will never reveal it to you.' Shan was speechless and retreated. All who heard it were filled with admiration. The emperor said to his close ministers, 'The mystery of Zen is so profound, and Jingyin's eloquence is also rare.' The close minister reported, 'This is just the remnant of this master.'

Zen Master Yanzhi of Falun in Nanyue (Nányuè Fǎlún Yànzī Chánshī), was the son of the Chen family of Longquan in Chuzhou. When he ascended the hall to preach, he said, 'If you are a truly insightful practitioner, your whole body and mind will be without obstruction, and every action will be precise. Hand in hand, step out of the mundane world, open up the竅 (qiào, aperture, key) to upward progress, cut off directly without touching the sharp edge. Turn around and grasp it, and the application will be just right, without any leakage, in complete correspondence. Even all the Buddhas and Patriarchs will have their hair stand on end when they see it.' Do you understand? Go drink tea! A monk asked, 'What is the phrase that does not involve smoky waves?' The master said, 'The bright moon on the cold pine, the fluttering wind in the valley mouth.' The monk said, 'All differences are swept away, a phrase that cuts off the flow of all currents.' The master said, 'Point.' The monk said, 'Arrived.' The master said, 'Dancing on the three platforms with someone else's mask.' Someone asked, 'What is Buddha?' The master said, 'White-browed tiger (bái'é dàchóng, a nickname for tiger).' Asked, 'If Dongshan (Dòngshān) says 'three pounds of flax,' how should it be understood?' The master said, 'A poisonous snake enters a dew pillar.' The monk said, 'This student does not understand.' The master said, 'You will be surprised when you step on it.'

Zen Master Chongzhe of Kaifu in Hengzhou (Héngzhōu Kāifú Chóngzhé Chánshī), was the son of the Liu family of Shaozhou. When he ascended the hall to preach, he said, 'The wonderful essence is dignified and manifest everywhere. You must quickly turn your head and take responsibility. Today, in front of everyone, I hand it all over to you, don't say that I have anything hidden.' The master threw down the whisk and summoned the attendant, saying, 'Why did you knock down the old monk's whisk?' Someone asked, 'One water swallows the empty distance, three peaks are steep and dangerous. The lion throne is re-wiped, and everyone rejoices at the return of the master.' I don't know how to set up when I get home? The master said, 'Empty-handed, twist your fists.' Asked, 'What is the meaning?' The master said, 'Outstanding and difficult to distinguish.' When he ascended the hall to preach, he said, 'The mountain monk has three seals, with no increase or decrease remaining. I will present them to you face to face, and I can turn the ordinary into the holy.' Do you all know? If you don't know

知不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。

泐潭祥禪師法嗣

臺州鴻福德升禪師。衡陽人也。上堂。諸人恁么上來墮在見聞覺知。恁么下去落在動靜施為。若也不去不來。正是鬼窟活計。如何道得出身底句。若也道得則分付拄杖子。若道不得依而行之。卓拄杖下座。

建寧府萬壽慧素禪師上堂。僧問。劫火洞然大千俱壞。未審這個還壞也無。大隨曰壞。修山主曰。不壞。未審孰是孰非。師曰。一壞一不壞。笑殺觀自在。師子驀咬人。狂狗盡逐塊。復曰。會么。曰不會。師曰。漆桶不快便下座。一日有僧來作禮。師問。甚處來。曰和尚合知某來處。師曰。湖南擔屎漢江西刈禾客。曰和尚真人天眼目。某在大溈充園頭。東林作藏主。師打三棒喝出。紹興二十三年六月朔沐浴趺坐書偈曰。昨夜風雷忽爾。露柱生出兩指。天明笑到燈籠。拄杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一隻履。於是儼然而逝。

明州香山道淵禪師。本郡人。上堂。酒市魚行。頭頭寶所。鴉鳴鵲噪。一一妙音。卓拄杖曰。且道這個是何佛事狼藉不少。上堂。香山有個話頭。彌滿四大神洲。

【現代漢語翻譯】現代漢語譯本：知見若不免被重重打破，一印便要印空。日月星辰都在這印下失去光彩。一印若印在泥上，所有事物都顯現出真實的機理。一印若印在水上，便能將魚的頭扭轉成尾。這三印分明，本體卻是一樣的，看起來既不是紅色也不是白色。如果不能理解這高低互換的道理，那麼青山依舊在，白雲依舊飄蕩。

泐潭祥禪師的法嗣

臺州鴻福德升禪師，是衡陽人。上堂時說：『你們這樣上來，就落入了見聞覺知的範疇；這樣下去，就落入了動靜施為的境地。如果既不去也不來，那正是鬼窟里的活計。如何說出能夠超脫的語句呢？如果說得出，就將拄杖交付給你；如果說不出，就按照我說的去做。』說完，放下拄杖走下座。

建寧府萬壽慧素禪師上堂。有僧人問：『劫火燃起，整個大千世界都毀滅了，請問這個（指本性）還會毀滅嗎？』大隨禪師說：『會毀滅。』修山主說：『不會毀滅。』請問誰對誰錯？禪師說：『一會毀滅，一不會毀滅，笑死了觀自在（Avalokiteśvara，菩薩名）。』獅子突然咬人，瘋狗只會追逐土塊。』又說：『明白了嗎？』僧人說：『不明白。』禪師說：『真是個不中用的漆桶！』說完便下座。一天，有個僧人前來作禮，禪師問：『從哪裡來？』僧人說：『和尚應該知道我從哪裡來。』禪師說：『湖南的挑糞漢，江西的割禾人。』僧人說：『和尚真是具有天眼。我在大溈山擔任園頭，在東林寺擔任藏主。』禪師打了三棒，並把他喝退。紹興二十三年六月初一，沐浴后趺坐，寫下偈語：『昨夜風雷突然響起，露柱生出了兩指。天亮后笑到了燈籠，拄杖依舊扶起。拂子跳躍過流沙，奪回了胡僧的一隻鞋。』於是安詳地去世了。

明州香山道淵禪師，是本郡人。上堂時說：『酒市魚行，處處都是寶所；鴉鳴鵲噪，聲聲都是妙音。』舉起拄杖說：『請問這個是什麼佛事？真是狼藉不堪！』上堂時說：『香山有個話頭，瀰漫整個四大神洲。』

【English Translation】 English version: If knowing cannot avoid repeated breaking, then one seal must seal emptiness. The sun, moon, and stars all lose their brilliance under this seal. If one seal is imprinted on mud, all things manifest their true mechanisms. If one seal is imprinted on water, it can twist a fish's head into its tail. These three seals are distinct, yet their essence is the same, appearing neither red nor white. If you cannot comprehend the principle of this exchange of high and low, then the green mountains remain, and the white clouds continue to drift.

The Dharma successor of Zen Master Letan Xiang

Zen Master Desheng of Hongfu Temple in Taizhou was from Hengyang. In his Dharma talk, he said: 'Coming up in this way, you fall into the realm of seeing, hearing, feeling, and knowing; going down in that way, you fall into the realm of movement and action. If you neither go nor come, that is precisely the livelihood of a ghost cave. How can you speak the phrase that allows you to transcend? If you can speak it, I will entrust the staff to you; if you cannot, then act according to what I say.' Having said this, he put down his staff and descended from the seat.

Zen Master Huisu of Wanshou Temple in Jianning Prefecture gave a Dharma talk. A monk asked: 'When the fire of the kalpa (kalpa, an aeon in Hindu and Buddhist cosmology) ignites and the entire great chiliocosm (mahā-sāhasra, a cosmological term) is destroyed, I wonder if this (referring to the original nature) will also be destroyed?' Zen Master Dasui said: 'It will be destroyed.' Mountain Master Xiu said: 'It will not be destroyed.' I wonder who is right and who is wrong? The Zen Master said: 'One will be destroyed, and one will not be destroyed, laughing to death Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion).' A lion suddenly bites people, and a mad dog only chases after clods of earth.' He further said: 'Do you understand?' The monk said: 'I do not understand.' The Zen Master said: 'Truly a useless lacquer bucket!' Having said this, he descended from the seat. One day, a monk came to pay respects, and the Zen Master asked: 'Where do you come from?' The monk said: 'The Abbot should know where I come from.' The Zen Master said: 'The dung carrier from Hunan, the rice cutter from Jiangxi.' The monk said: 'The Abbot truly has the eye of heaven. I serve as the gardener at Dayi Mountain and the librarian at Donglin Temple.' The Zen Master struck him three times and shouted him away. On the first day of the sixth month of the twenty-third year of Shaoxing, after bathing and sitting in meditation, he wrote a verse: 'Last night, thunder and lightning suddenly arose, and the dew pillar grew two fingers. At dawn, I laughed at the lantern, and the staff still helped me up. The whisk leaped over the quicksand, snatching back a Hu monk's shoe.' Thereupon, he passed away peacefully.

Zen Master Daoyuan of Xiangshan Temple in Mingzhou was a native of this prefecture. In his Dharma talk, he said: 'The wine market and the fish market, everywhere is a treasure place; the crow's caw and the magpie's chatter, every sound is a wonderful tone.' Raising his staff, he said: 'Pray tell, what kind of Buddhist affair is this? It's quite a mess!' In his Dharma talk, he said: 'Xiangshan has a topic of conversation that permeates the entire four great continents.'

若以佛法批判。還如認馬作牛。諸人既不作佛法批判。畢竟是甚麼道理。擊拂子。無鑐鎖子不厭動搖。半夜枕頭要須摸著。下座。

建寧府開善木庵道璚首座。信之上饒人。叢林以耆德尊之。泐潭亦謂其飽參。分座日嘗舉只履西歸語。謂眾曰。坐脫立亡倒化即不無。要且未有逝而復出遺履者。為復後代兒孫不及祖師。為復祖師剩有這一著子。乃大笑曰。老野狐。紹興庚申冬信守以超化革律為禪。迎為第一祖。師語專使曰。吾初無意人間。欲為山子正為宗派耳。然恐多不能往受請。已取所藏泐潭繪像與木庵二字。仍書偈囑清泉亨老。寄得法弟子慧山曰。口嘴不中祥老子。愛向叢林鼓是非。分付雪峰山首座。為吾痛罵莫饒伊。顧專使曰。為我傳語侍郎。行計迫甚不及修答。聲絕而化。

景淳知藏。梅州人。于化度寺得度。往依泐潭。入室次潭問。陜府鐵牛重多少。師叉手近前曰。且道重多少。潭曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。師擬議。潭便打忽頓徹。巾侍有年竟隱居林壑。嘗作偈曰。怕寒懶剃鬔松發。愛暖頻添榾柮柴。破衲伽黎撩亂搭。誰能勞力強安排。

信州懷玉用宣首座。四明彭氏子。幼為僧徑趨叢席。侍泐潭于黃檗。一日自臨川持缽歸值潭晚參。有云。一葉飄空便見秋

【現代漢語翻譯】現代漢語譯本：如果用佛法的標準來批判，那就好比把馬認作牛一樣荒謬。既然各位不作佛法的批判，那麼究竟是什麼道理呢？（敲擊拂塵）沒有損壞的鎖鏈不怕搖動，半夜裡在枕頭上也要摸索一番。（下座）

建寧府開善寺的木庵道璚（Daoqiong）首座，是信州上饒人。叢林中因為他年高有德而尊敬他。泐潭（Letan）也認為他已經飽參。分座那天，他曾舉『只履西歸』（Zhilvxigui，指達摩祖師去世后只剩下一隻鞋子的故事）的典故，對大眾說：『坐著死去，站著死去，倒立著死去，這些都不稀奇。但要說死了之後還能回來，並且遺留下一隻鞋子的，恐怕還沒有。』難道是後代的子孫不如祖師嗎？還是祖師還留了這一手？於是大笑著說：『老野狐！』紹興庚申年冬天，信守將革律改為禪宗，迎請他作為第一祖。道璚對專使說：『我本來無意於人間，只想為山林正宗派而已。』但又恐怕很多人不能前往接受邀請，於是取出了所藏的泐潭的畫像和『木庵』二字，並寫了一首偈語囑咐清泉亨老，寄給他的得法弟子慧山說：『口嘴不中祥老子，愛向叢林鼓是非。分付雪峰山首座，為吾痛罵莫饒伊。』他回頭對專使說：『替我轉告侍郎，我行期緊迫，來不及修書答謝了。』說完就去世了。

景淳（Jingchun）知藏，是梅州人。在化度寺出家，前往依止泐潭。一次入室請法，泐潭問：『陜府的鐵牛有多重？』景淳拱手向前說：『請問有多重？』泐潭說：『尾巴在黃河北，頭枕著黃河南。善財沒有鼻孔，依舊向南參。』景淳正在思量，泐潭便打了他，他忽然頓悟。做了多年的侍者，最終隱居在山林中。他曾作偈說：『怕冷偷懶不剃蓬鬆的頭髮，喜歡溫暖就頻頻新增木柴。破舊的衲衣袈裟胡亂地披搭著，誰又能費力氣去強行安排呢？』

信州懷玉（Huaiyu）用宣（Yongxuan）首座，是四明彭氏的兒子。從小出家，直接前往叢林參學。在黃檗山侍奉泐潭。一天，他從臨川持缽回來，正趕上泐潭的晚參。有人說：『一片葉子飄落，便能看到秋天。』

【English Translation】 English version: If one criticizes with the standards of Buddhism, it would be as absurd as mistaking a horse for a cow. Since you all do not make Buddhist criticisms, what is the ultimate principle? (Strikes the whisk) An unbroken chain is not afraid of shaking. In the middle of the night, one must feel around on the pillow. (Descends from the seat)

The chief seat Mu'an Daoqiong (Daoqiong) of Kaisan Temple in Jianning Prefecture was a native of Shangrao in Xinzhou. The monastic community respected him for his age and virtue. Letan (Letan) also considered him to have fully participated in Zen practice. On the day of his seat assignment, he once cited the story of 'Zhilvxigui' (Zhilvxigui, referring to the story of Bodhidharma leaving behind only one shoe after his death), saying to the assembly: 'Sitting in death, standing in death, inverting in death, these are not uncommon. But to say that one can die and return, leaving behind a shoe, I'm afraid there is no such thing.' Is it that later generations are not as good as the patriarchs? Or did the patriarchs have this one trick left? Then he laughed loudly and said: 'Old wild fox!' In the winter of the Gengshen year of Shaoxing, the governor of Xin changed the Vinaya to Zen and welcomed him as the first patriarch. Daoqiong said to the special envoy: 'I originally had no intention of being in the human world, I only wanted to rectify the lineage for the mountains and forests.' But fearing that many people would not be able to go and accept the invitation, he took out the portrait of Letan and the two characters 'Mu'an' that he had kept, and wrote a verse instructing the elder Qingquan Heng to send it to his Dharma-inheriting disciple Huishan, saying: 'The mouth and tongue do not match the old man Xiang, loving to stir up trouble in the monastic community. Entrust the chief seat of Xuefeng Mountain to scold him severely for me, do not spare him.' He turned to the special envoy and said: 'Tell the vice minister for me that my departure is imminent and I do not have time to write a reply.' He passed away after saying this.

The Keeper of the Canon Jingchun (Jingchun) was a native of Meizhou. He was ordained at Huadu Temple and went to rely on Letan. Once, when he entered the room for instruction, Letan asked: 'How much does the iron ox of Shan Prefecture weigh?' Jingchun bowed and stepped forward, saying: 'Please tell me, how much does it weigh?' Letan said: 'Its tail is north of the Yellow River, and its head rests south of the Yellow River. Sudhana has no nostrils, yet he still seeks guidance southward.' Jingchun was contemplating, and Letan struck him, and he suddenly attained enlightenment. After serving as an attendant for many years, he eventually retired to the mountains and forests. He once composed a verse saying: 'Afraid of the cold and lazy to shave my shaggy hair, loving warmth, I frequently add firewood. My tattered kasaya is draped haphazardly, who can bother to arrange it neatly?'

The chief seat Huaiyu Yongxuan (Huaiyu Yongxuan) of Xinzhou was the son of the Peng family of Siming. He became a monk at a young age and went directly to the monastic community to study. He served Letan at Huangbo Mountain. One day, he returned from Linchuan with his alms bowl, just in time for Letan's evening session. Someone said: 'When a leaf falls, one sees autumn.'

。法身須透鬧啾啾。師聞領旨。潭為證據。后依大慧。慧亦謂其類己。以是名卿鉅公列剎迎禮不就。嘗有頌大愚答佛話曰。鋸解秤錘出。老杜詩。紅稻啄殘鸚鵡顆。碧梧棲老鳳皇枝。

潭州云蓋本禪師法嗣

潭州南嶽承天惠連禪師。僧問。如何是承天境。師拈起拂子。僧云。如何是境中人。師擊禪床一下。僧云。人境已蒙師指示。向上宗乘事若何。師掛拂子于舊處。乃曰。湖南近日稍別。小雪應時及節。但管積岳堆山。勿論春寒秋熱。呵呵呵真可悅。庭下黃柑香不徹。上堂舉扇子曰。犀牛扇子古今揚。七十峰前九夏長。二六時中如可用。分明頭角好商量。且問。諸禪德商量個什麼。良久曰。任爾千般巧。終無兩樣風。乃放扇子。上堂拈拄杖曰。諸供養中法供養最勝。所謂法供養者。山供養水水供養山。僧堂供養佛殿。佛殿供養僧堂。諸人供養老僧。老僧供養諸人。良久曰。供養已畢念普供養真言。老僧忘卻。且教拄杖子念與諸人。卓一下云。靜處薩婆訶。上堂曰。鬧市裡識取古佛。百草頭上薦取老僧鬧市裡古佛且致。百草頭上老僧作么生薦。乃云。不是逢人夸好手。大都品格合風流。喝一喝。

潭州南嶽承天自賢禪師。僧問。大眾已集仰聽雷音。猊座既登請師剖露。師曰。剎竿頭上翻筋斗。僧云。

【現代漢語翻譯】現代漢語譯本：法身必須透徹領悟，才能達到鬧啾啾（形容喧鬧）的境界。禪師聽聞后領會了其中的旨意。潭州云蓋本禪師可以為此作證。後來他依止大慧宗杲禪師，大慧禪師也認為他與自己同類。因此，達官顯貴和各寺院都爭相迎請他，但他都沒有應允。他曾經作頌來回答大愚禪師的佛法話語，頌中寫道：『鋸子鋸開了秤錘，老杜的詩句說，紅色的稻穀被鸚鵡啄食殆盡，碧綠的梧桐樹上棲息著年老的鳳凰。』

潭州云蓋本禪師的法嗣

潭州南嶽承天惠連禪師。有僧人問道：『什麼是承天的境界？』禪師拿起拂塵。僧人又問：『什麼是境界中的人？』禪師敲了一下禪床。僧人說：『人與境界已經蒙受禪師的指示，那麼向上追尋宗乘大事又該如何呢？』禪師將拂塵掛回原處，然後說：『湖南近日稍有不同，小雪節氣應時而至。只管堆積如山嶽般的功德，不要議論春天的寒冷和秋天的炎熱。哈哈哈，真是令人喜悅！庭院下的黃柑散發著濃郁的香氣。』禪師上堂時舉起扇子說：『犀牛扇子自古以來就聞名天下，在南嶽七十二峰前，陪伴我度過漫長的夏季。如果能在日常生活中加以運用，分明就能發現其中的奧妙，好好地商量一番。』且問，各位禪德商量些什麼呢？』良久后說：『任憑你千般巧妙，終究逃不過這一樣的清風。』於是放下扇子。禪師上堂時拿起拄杖說：『在一切供養中，法供養最為殊勝。所謂的法供養，就是山供養水，水供養山，僧堂供養佛殿，佛殿供養僧堂，諸位供養老僧，老僧供養諸位。』良久后說：『供養完畢，應該唸誦普供養真言。老僧我忘記了，就讓拄杖子代替我念給各位聽吧。』敲了一下說：『靜處薩婆訶。』禪師上堂說：『在喧鬧的市井中認識古佛，在百草頭上體悟老僧。』在鬧市裡認識古佛暫且不論，在百草頭上如何體悟老僧呢？於是說：『不是逢人就誇耀自己的好手段，最重要的是品格要與風流相合。』喝一聲。

潭州南嶽承天自賢禪師。有僧人問道：『大眾已經聚集，仰望聆聽雷鳴般的聲音。猊座已經升起，請禪師開示。』禪師說：『在剎竿頭上翻筋斗。』僧人說：

【English Translation】 English version: The Dharmakaya (法身, the body of the Dharma) must be thoroughly understood to reach the state of nao qiū qiū (鬧啾啾, describing a noisy and bustling state). The master, upon hearing this, comprehended the meaning. Chan Master Yun Gai Ben of Tanzhou can attest to this. Later, he followed Chan Master Dahui Zonggao (大慧宗杲), who also considered him to be of the same kind as himself. Therefore, high-ranking officials and various monasteries vied to invite him, but he declined them all. He once composed a verse in response to a Dharma saying of Dayu (大愚): 'The saw cuts open the steelyard weight; Old Du's (老杜, referring to Du Fu, a famous poet) poem says, 'Red rice is pecked away by parrot beaks, green parasol trees are home to old phoenix branches.'

Successor of Chan Master Yun Gai Ben of Tanzhou

Chan Master Huilian of Chengtian Temple in Nanyue, Tanzhou. A monk asked, 'What is the realm of Chengtian (承天, Receiving Heaven)?' The master raised his whisk. The monk asked, 'What is the person within the realm?' The master struck the Zen platform once. The monk said, 'The person and the realm have already received the master's instruction. What about the matter of the upward-seeking lineage?' The master hung the whisk back in its place and said, 'Hunan has been slightly different recently; the Minor Snow solar term arrives on time. Just focus on accumulating merits like mountains, and don't discuss the spring cold or autumn heat. Hahaha, it's truly delightful! The yellow tangerines in the courtyard emit a rich fragrance.' During the Dharma talk, the master raised a fan and said, 'The rhinoceros fan has been famous since ancient times, accompanying me through the long summers in front of the seventy-two peaks of Nanyue (南嶽, Southern Mountain). If it can be used in daily life, the mystery can be clearly discovered, and it should be discussed well.' Now, I ask, what are you all discussing?' After a long silence, he said, 'No matter how clever you are, you can't escape the same breeze.' Then he put down the fan. During the Dharma talk, the master picked up his staff and said, 'Among all offerings, the Dharma offering is the most supreme. The so-called Dharma offering is the mountain offering water, the water offering the mountain, the monks' hall offering the Buddha hall, the Buddha hall offering the monks' hall, you all offering the old monk, and the old monk offering you all.' After a long silence, he said, 'After the offering is complete, you should recite the Universal Offering True Words. I, the old monk, have forgotten it, so let the staff recite it for you.' He struck the staff once and said, 'Jingchu Suopohe (靜處薩婆訶).' The master said during the Dharma talk, 'Recognize the ancient Buddha in the bustling marketplace, and realize the old monk on the heads of the hundred grasses.' Recognizing the ancient Buddha in the marketplace is a matter for another time, but how to realize the old monk on the heads of the hundred grasses? Then he said, 'It's not about boasting about one's good skills to everyone; the most important thing is that one's character should match the elegance.' He shouted once.

Chan Master Zixian of Chengtian Temple in Nanyue, Tanzhou. A monk asked, 'The assembly has gathered, looking up to listen to the thunderous sound. The lion throne has been ascended; please, Master, reveal the truth.' The master said, 'Turning somersaults on top of the flagpole.' The monk said,

恁么則嶽麓山前祥霧起。祝融峰下瑞雲生。師曰。紫羅帳里撒真珠。乃拈拄杖曰。不是心不是佛不是物。打禪床一下云。與君打破精靈窟。簸土揚塵無處尋。千山萬山空突屼。復敲禪床一下曰。歸堂參。又上堂曰。一身高隱唯南嶽。自笑孤雲未是閑。松下水邊端坐者。也應隨例說居山。咄又曰。五更殘月落。天曉白雲飛。分明目前事。不是目前機。既是目前事。為什麼不是目前機。良久曰。欲言言不及。林下好商量。又曰。佛祖不能正觀。天地不能蓋載。且道為什麼如此。良久曰。人人有個皮袋。

廬陵香山惟德禪師。僧問。登師子坐作師子吼。師曰。退後三步。僧云。忽遇文殊來又作么生。師曰。列在下風。乃曰。獨坐草菴中。空生直未委。天龍殊不知。花雨從何墜。摩竭徒掩室。毗耶空口閉。睡起一杯茶。別是個滋味。喝一喝。上堂曰。難難絲毫猶隔萬重山。易易剎那便到無生地。堪羨文殊與維摩。兩個紛紛談不二。山僧即不然。良久曰。難難揀擇明白君自看。喝一喝。

南嶽草衣巖治平慶禪師。僧問。如何是治平境。師曰。石室夜深霜月白。草衣歲久敗蒲寒。僧云。如何是境中人。師曰。攜筇尋遠水洗缽趁朝齋。僧云。人境已蒙師指示。向上宗乘事若何。師曰。木馬嘶風泥牛渡海。乃曰。不是心不

【現代漢語翻譯】現代漢語譯本恁么則嶽麓山前祥霧起，祝融峰下瑞雲生。師曰：『紫羅帳里撒真珠。』乃拈拄杖曰：『不是心，不是佛，不是物。』打禪床一下云：『與君打破精靈窟，簸土揚塵無處尋，千山萬山空突屼。』復敲禪床一下曰：『歸堂參。』又上堂曰：『一身高隱唯南嶽，自笑孤雲未是閑。松下水邊端坐者，也應隨例說居山。』咄！又曰：『五更殘月落，天曉白雲飛，分明目前事，不是目前機。』既是目前事，為什麼不是目前機？良久曰：『欲言言不及，林下好商量。』又曰：『佛祖不能正觀，天地不能蓋載。』且道為什麼如此？良久曰：『人人有個皮袋。』廬陵香山惟德禪師。僧問：『登師子坐作師子吼，』師曰：『退後三步。』僧云：『忽遇文殊（Manjusri，智慧的象徵）來又作么生？』師曰：『列在下風。』乃曰：『獨坐草菴中，空生直未委，天龍殊不知，花雨從何墜？摩竭（Makara，海獸）徒掩室，毗耶（Vaisali，古印度城市）空口閉。睡起一杯茶，別是個滋味。』喝一喝。上堂曰：『難難絲毫猶隔萬重山，易易剎那便到無生地。堪羨文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，著名的在家菩薩），兩個紛紛談不二。山僧即不然。』良久曰：『難難揀擇明白君自看。』喝一喝。南嶽草衣巖治平慶禪師。僧問：『如何是治平境？』師曰：『石室夜深霜月白，草衣歲久敗蒲寒。』僧云：『如何是境中人？』師曰：『攜筇尋遠水洗缽趁朝齋。』僧云：『人境已蒙師指示，向上宗乘事若何？』師曰：『木馬嘶風泥牛渡海。』乃曰：『不是心不』

【English Translation】 English version So, auspicious mists rise before Mount Yuelu, and propitious clouds emerge beneath Mount Zhurong. The master said, 'Scattering true pearls within the purple silk tent.' Then, he raised his staff and said, 'It is not mind, not Buddha, not object.' He struck the Zen platform once and said, 'I will break open the spirit cave for you. Winnowing earth and scattering dust, there is nowhere to be found. Thousands and tens of thousands of mountains stand empty and towering.' He struck the Zen platform again and said, 'Return to the hall for meditation.' He then ascended the platform again and said, 'Alone and highly secluded, only Mount Nan is left. I laugh at myself, the solitary cloud is not yet idle. Those who sit in meditation beneath the pines and by the water should also follow the example and speak of dwelling in the mountains.' A shout! He also said, 'The waning moon sets at the fifth watch, and white clouds fly at dawn. It is clearly a matter before the eyes, but not the opportunity before the eyes.' Since it is a matter before the eyes, why is it not the opportunity before the eyes? After a long silence, he said, 'Wanting to speak, words fall short; it is good to discuss beneath the trees.' He also said, 'Buddhas and ancestors cannot rightly observe, and heaven and earth cannot cover and contain.' Tell me, why is it so? After a long silence, he said, 'Everyone has a skin bag.' Zen Master Weide of Xiangshan in Luling. A monk asked, 'Ascending the lion's seat and roaring like a lion,' the master said, 'Step back three paces.' The monk said, 'If Manjusri (Manjusri, symbol of wisdom) suddenly arrives, what then?' The master said, 'Ranked in the leeward position.' Then he said, 'Sitting alone in a thatched hut, Subhuti (Sunyata) has not yet understood, the nagas and devas do not know, from where do the flower petals fall? Makara (Makara, sea monster) vainly closes the room, Vaisali (Vaisali, ancient Indian city) emptily shuts its mouth. Waking up to a cup of tea, it is a different flavor.' A shout! Ascending the platform, he said, 'Difficult, difficult, a hair's breadth is still separated by ten thousand mountains; easy, easy, in an instant, one arrives at the uncreated land. How admirable are Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, a famous lay Bodhisattva), the two of them discuss non-duality in confusion. This mountain monk is not like that.' After a long silence, he said, 'Difficult, difficult, choose clearly and understand for yourself.' A shout! Zen Master Zhiping Qing of Caoyi Rock in Mount Nan. A monk asked, 'What is the realm of Zhiping?' The master said, 'In the stone chamber, the frost and moon are white in the deep night; the grass robe is old and the cattails are cold after many years.' The monk said, 'What is the person within the realm?' The master said, 'Carrying a staff, seeking distant water to wash the bowl, taking advantage of the morning to have a vegetarian meal.' The monk said, 'The person and realm have already been instructed by the master; what about the matter of the upward lineage?' The master said, 'A wooden horse neighs in the wind, and a mud ox crosses the sea.' Then he said, 'It is not mind, not'

是佛不是物。放出遼天鶻。還見么。清風月下守株人。涼兔漸遙春草綠。喝一喝。上堂曰。終日茫茫那事無妨。且道那事如何。良久曰。落葉知流水。歸云識舊峰。

護國本禪師法嗣

岳州君山崇勝普凈禪師。僧問。如何是君山境。師曰。寺居煙島上四野盡波瀾。僧云。如何是境中人。師曰。望南看北斗僧云。人境已蒙師指示。向上宗乘事若何。師曰。檻外清風起湖中白浪生。云謝答話。師曰。老僧罪過。乃拈拄杖曰。看看拄杖拄杖。生在懸崖石上。如今拈向人前。一任生風起浪。乃拋下。又上堂曰摩竭掩室凈名杜口。飲光微笑達磨壁觀。雪老輥毬禾山打鼓。秘巖擎杈清平拽石。此一隊漢各逞伎倆。總不措一言教。後人如何摸𢱢。莫怪山僧不會說禪。只是修造院門。一粥一飯接待往來。若是說禪說道自有諸方。

續傳燈錄卷第二十五

續傳燈錄卷第二十六目錄

大鑒下第十五世兜率悅禪師法嗣十二人兜率慧照禪師疏山了常禪師丞相張商英居士(已上三人見錄)楊岐子圓禪師投子道勝禪師慈雲明鑑禪師兜率慧宣禪師羅溪慧宜禪師廣惠守真禪師贛州智宣和尚清溪智言和尚福州禪林和尚(已上九人無錄)泐潭準禪師法嗣五人云巖天游禪師三角智堯禪師(已上二人見錄)興化宗選禪師光孝智端禪師

李彭商老居士(已上三人無錄)曲尺繼昌禪師法嗣三人曲尺慧照禪師大隨元信禪師凈光了威禪師(已上三人無錄)法雲杲禪師法嗣三人洞山辯禪師慧海儀禪師西蜀鸞法師(已上三人見錄)華藥英禪師法嗣一人棲賢道寧禪師(無錄)文殊能禪師法嗣一人天寧瓊禪師(見錄)法輪添禪師法嗣二人靈竺德宗禪師鳳棲潤禪師(已上二人無錄)谷隱靜顯禪師法嗣四人石門政禪師白水宗月禪師興陽浩禪師谷隱訚禪師(已上四人無錄)龜山津禪師法嗣二人普照齊禪師嶽麓祖曇禪師(已上二人無錄)仰山蕳禪師法嗣二人仰山普禪師天寧蘊禪師(已上二人無錄)昭覺純白禪師法嗣四人信相宗顯禪師(一人見錄)鐵像嵩禪師成都安象禪師龍頃懷宗禪師(已上三人無錄)廣利易禪師法嗣一人龍興順禪師(無錄)馬祖儼庵主法嗣一人資教希則禪師(無錄)大溈瑃禪師法嗣五人中巖蘊能禪師雲頂宗印禪師(已上二人見錄)乾元希式禪師靈峰了真禪師天真法空禪師(已上三人無錄)薦福英禪師法嗣五人等覺普明禪師(一人見錄)妙果德圓禪師鶴林智璘禪師崇寧慶舒禪師密嚴善忠禪師(已上四人無錄)泐潭干禪師法嗣一十八人龍牙宗密禪師圓通道旻禪師天童普交禪師東禪從密禪師勝因咸靜禪師二靈知和庵主興化可都禪師道吾楚芳禪師(已上八人見錄)

【現代漢語翻譯】現代漢語譯本李彭商老居士（Li Pengshang，一位年老的在家修行者）（以上三人無記錄）曲尺繼昌禪師（Quchi Jichang，一位禪師）的法嗣三人：曲尺慧照禪師（Quchi Huizhao，一位禪師）大隨元信禪師（Dasui Yuanxin，一位禪師）凈光了威禪師（Jingguang Liaowei，一位禪師）（以上三人無記錄）法雲杲禪師（Fayun Gao，一位禪師）的法嗣三人：洞山辯禪師（Dongshan Bian，一位禪師）慧海儀禪師（Huihai Yi，一位禪師）西蜀鸞法師（Xishu Luan，一位法師）（以上三人有記錄）華藥英禪師（Huayao Ying，一位禪師）的法嗣一人：棲賢道寧禪師（Qixian Daoning，一位禪師）（無記錄）文殊能禪師（Wenshu Neng，一位禪師）的法嗣一人：天寧瓊禪師（Tianning Qiong，一位禪師）（有記錄）法輪添禪師（Falun Tian，一位禪師）的法嗣二人：靈竺德宗禪師（Lingzhu Dezong，一位禪師）鳳棲潤禪師（Fengqi Run，一位禪師）（以上二人無記錄）谷隱靜顯禪師（Guyin Jingxian，一位禪師）的法嗣四人：石門政禪師（Shimen Zheng，一位禪師）白水宗月禪師（Baishui Zongyue，一位禪師）興陽浩禪師（Xingyang Hao，一位禪師）谷隱訚禪師（Guyin Yin，一位禪師）（以上四人無記錄）龜山津禪師（Guishan Jin，一位禪師）的法嗣二人：普照齊禪師（Puzhao Qi，一位禪師）嶽麓祖曇禪師（Yuelu Zutan，一位禪師）（以上二人無記錄）仰山蕳禪師（Yangshan Jian，一位禪師）的法嗣二人：仰山普禪師（Yangshan Pu，一位禪師）天寧蘊禪師（Tianning Yun，一位禪師）（以上二人無記錄）昭覺純白禪師（Zhaojue Chunbai，一位禪師）的法嗣四人：信相宗顯禪師（Xinxiang Zongxian，一位禪師）（一人有記錄）鐵像嵩禪師（Tiexiang Song，一位禪師）成都安象禪師（Chengdu Anxiang，一位禪師）龍頃懷宗禪師（Longqing Huaizong，一位禪師）（以上三人無記錄）廣利易禪師（Guangli Yi，一位禪師）的法嗣一人：龍興順禪師（Longxing Shun，一位禪師）（無記錄）馬祖儼庵主（Mazu Yan，一位庵主）的法嗣一人：資教希則禪師（Zijiao Xize，一位禪師）（無記錄）大溈瑃禪師（Dawei Chun，一位禪師）的法嗣五人：中巖蘊能禪師（Zhongyan Yuneng，一位禪師）雲頂宗印禪師（Yunding Zongyin，一位禪師）（以上二人有記錄）乾元希式禪師（Qianyuan Xishi，一位禪師）靈峰了真禪師（Lingfeng Liaozhen，一位禪師）天真法空禪師（Tianzhen Fakong，一位禪師）（以上三人無記錄）薦福英禪師（Jianfu Ying，一位禪師）的法嗣五人：等覺普明禪師（Dengjue Puming，一位禪師）（一人有記錄）妙果德圓禪師（Miaoguo Deyuan，一位禪師）鶴林智璘禪師（Helin Zhilin，一位禪師）崇寧慶舒禪師（Chongning Qingshu，一位禪師）密嚴善忠禪師（Miyan Shanzhong，一位禪師）（以上四人無記錄）泐潭干禪師（Letan Gan，一位禪師）的法嗣一十八人：龍牙宗密禪師（Longya Zongmi，一位禪師）圓通道旻禪師（Yuantong Daomin，一位禪師）天童普交禪師（Tiantong Pujiao，一位禪師）東禪從密禪師（Dongchan Congmi，一位禪師）勝因咸靜禪師（Shengyin Xianjing，一位禪師）二靈知和庵主（Erling Zhihe，一位庵主）興化可都禪師（Xinghua Kedu，一位禪師）道吾楚芳禪師（Daowu Chufang，一位禪師）（以上八人有記錄）

【English Translation】 English version Li Pengshang, an old lay Buddhist (the above three are not recorded) Three Dharma heirs of Zen Master Quchi Jichang: Zen Master Quchi Huizhao Zen Master Dasui Yuanxin Zen Master Jingguang Liaowei (the above three are not recorded) Three Dharma heirs of Zen Master Fayun Gao: Zen Master Dongshan Bian Zen Master Huihai Yi Dharma Master Xishu Luan (the above three are recorded) One Dharma heir of Zen Master Huayao Ying: Zen Master Qixian Daoning (not recorded) One Dharma heir of Zen Master Wenshu Neng: Zen Master Tianning Qiong (recorded) Two Dharma heirs of Zen Master Falun Tian: Zen Master Lingzhu Dezong Zen Master Fengqi Run (the above two are not recorded) Four Dharma heirs of Zen Master Guyin Jingxian: Zen Master Shimen Zheng Zen Master Baishui Zongyue Zen Master Xingyang Hao Zen Master Guyin Yin (the above four are not recorded) Two Dharma heirs of Zen Master Guishan Jin: Zen Master Puzhao Qi Zen Master Yuelu Zutan (the above two are not recorded) Two Dharma heirs of Zen Master Yangshan Jian: Zen Master Yangshan Pu Zen Master Tianning Yun (the above two are not recorded) Four Dharma heirs of Zen Master Zhaojue Chunbai: Zen Master Xinxiang Zongxian (one recorded) Zen Master Tiexiang Song Zen Master Chengdu Anxiang Zen Master Longqing Huaizong (the above three are not recorded) One Dharma heir of Zen Master Guangli Yi: Zen Master Longxing Shun (not recorded) One Dharma heir of Hermit Mazu Yan: Zen Master Zijiao Xize (not recorded) Five Dharma heirs of Zen Master Dawei Chun: Zen Master Zhongyan Yuneng Zen Master Yunding Zongyin (the above two are recorded) Zen Master Qianyuan Xishi Zen Master Lingfeng Liaozhen Zen Master Tianzhen Fakong (the above three are not recorded) Five Dharma heirs of Zen Master Jianfu Ying: Zen Master Dengjue Puming (one recorded) Zen Master Miaoguo Deyuan Zen Master Helin Zhilin Zen Master Chongning Qingshu Zen Master Miyan Shanzhong (the above four are not recorded) Eighteen Dharma heirs of Zen Master Letan Gan: Zen Master Longya Zongmi Zen Master Yuantong Daomin Zen Master Tiantong Pujiao Zen Master Dongchan Congmi Zen Master Shengyin Xianjing Hermit Erling Zhihe Zen Master Xinghua Kedu Zen Master Daowu Chufang (the above eight are recorded)

雪峰有需禪師資福郁禪師景德良玉禪師薦福真禪師開福德筠禪師南岡照禪師云居如山禪師石霜楚蟾禪師木平覺澄禪師資福省悟禪師(已上十人無錄)開先瑛禪師法嗣一十六人大溈海評禪師慈氏瑞仙禪師(已上二人見錄)道林法照禪師光孝文璟禪師游地汝英禪師三植灌沖禪師寶蓋用興禪師天寧宗順禪師靈山慧浩禪師凈土希禪師黃檗道欽禪師九仙次岸禪師正法無照禪師廬山智通禪師龍牙宗密禪師德山聲絕禪師(已上十四人無錄)圓通仙禪師法嗣四人凈光了威禪師明招文慧禪師(已上二人見錄)祥符立禪師浮山法真禪師(已上二人無錄)慧力昌禪師法嗣四人慧力洞源禪師(一人見錄)福勝常極禪師慧燈擇英禪師云溪文慶禪師(已上三人無錄)

續傳燈錄卷第二十六目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十六

大鑒下第十五世

兜率悅禪師法嗣

隆興府兜率慧照禪師。南安郭氏子。上堂。龍安山下道路縱橫。兜率宮中樓閣重疊。雖非天上不是人間。到者安心全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑傲煙蘿。誰管坐消歲月。既然如是。且道向上還有事也無。良久曰。莫教推落巖前石。打破下方遮日云。上堂舉拂子曰。端午龍安亦鼓橈。

【現代漢語翻譯】現代漢語譯本：雪峰有需禪師、資福郁禪師、景德良玉禪師、薦福真禪師、開福德筠禪師、南岡照禪師、云居如山禪師、石霜楚蟾禪師、木平覺澄禪師、資福省悟禪師（以上十人無記錄）。開先瑛禪師法嗣一十六人：大溈海評禪師、慈氏瑞仙禪師（以上二人見記錄）。道林法照禪師、光孝文璟禪師、游地汝英禪師、三植灌沖禪師、寶蓋用興禪師、天寧宗順禪師、靈山慧浩禪師、凈土希禪師、黃檗道欽禪師、九仙次岸禪師、正法無照禪師、廬山智通禪師、龍牙宗密禪師、德山聲絕禪師（以上十四人無記錄）。圓通仙禪師法嗣四人：凈光了威禪師、明招文慧禪師（以上二人見記錄）。祥符立禪師、浮山法真禪師（以上二人無記錄）。慧力昌禪師法嗣四人：慧力洞源禪師（一人見記錄）。福勝常極禪師、慧燈擇英禪師、云溪文慶禪師（以上三人無記錄）。

《續傳燈錄》卷第二十六目錄（終）大正藏第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二十六

大鑒下第十五世

兜率悅禪師法嗣

隆興府兜率慧照禪師，南安郭氏之子。上堂說法：『龍安山下的道路縱橫交錯，兜率宮（Tushita Heaven，佛教欲界第四天，彌勒菩薩的居所）中的樓閣重重疊疊。這裡雖不是天上，卻也不是人間。到達這裡的人安心自在，完全忘卻各種念頭。善於行走的人不用移動雙腳，善於進入的人不用推動門扉。自然能夠笑著傲游于煙霧籠罩的山林，誰還在意時光流逝？既然如此，那麼請問，向上還有更高的境界嗎？』良久，說：『不要讓人推落巖前的石頭，打破下方遮蔽陽光的雲彩。』上堂舉起拂塵說：『端午節，龍安也敲鑼打鼓賽龍舟。』

【English Translation】 English version: Xuefeng Youxu Chan Master, Zifu Yu Chan Master, Jingde Liangyu Chan Master, Jianfu Zhen Chan Master, Kaifu Deyun Chan Master, Nangang Zhao Chan Master, Yunju Rushan Chan Master, Shishuang Chuchan Chan Master, Muping Juecheng Chan Master, Zifu Xingwu Chan Master (The above ten are not recorded). Sixteen Dharma Heirs of Kaixian Ying Chan Master: Dawei Haiping Chan Master, Cishi Ruixian Chan Master (The above two are recorded). Daolin Fazhao Chan Master, Guangxiao Wenjing Chan Master, Youdi Ruying Chan Master, Sanzhi Guanchong Chan Master, Baogai Yongxing Chan Master, Tianning Zongshun Chan Master, Lingshan Huihao Chan Master, Jingtu Xi Chan Master, Huangbo Daoqin Chan Master, Jiuxian Ci'an Chan Master, Zhengfa Wuzhao Chan Master, Lushan Zhitong Chan Master, Longya Zongmi Chan Master, Deshan Shengjue Chan Master (The above fourteen are not recorded). Four Dharma Heirs of Yuantong Xian Chan Master: Jingguang Liaowei Chan Master, Mingzhao Wenhui Chan Master (The above two are recorded). Xiangfu Li Chan Master, Fushan Fazhen Chan Master (The above two are not recorded). Four Dharma Heirs of Huili Chang Chan Master: Huili Dongyuan Chan Master (One is recorded). Fusheng Changji Chan Master, Huideng Zexing Chan Master, Yunxi Wenqing Chan Master (The above three are not recorded).

Continuation of the Transmission of the Lamp, Volume 26, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 26

Fifteenth Generation from Dajian

Dharma Heir of Toushuai Yue Chan Master

Huizhao Chan Master of Toushuai in Longxing Prefecture, son of the Guo family of Nan'an. Entering the hall, he said: 'The roads below Mount Long'an are crisscrossing, the pavilions in Tushita Heaven (兜率宮, the fourth heaven of the desire realm in Buddhism, the residence of Maitreya Bodhisattva) are layered upon layers. Although this is not heaven, it is not the human world either. Those who arrive here are at peace and completely forget all thoughts. Those who are good at walking do not need to move their feet, and those who are good at entering do not need to push the doors. They can naturally laugh and roam in the misty mountains, who cares about the passage of time? Since this is the case, then tell me, is there anything higher beyond this?' After a long silence, he said: 'Do not let anyone push the stone in front of the cliff, breaking the clouds below that block the sun.' Entering the hall, he raised the whisk and said: 'On the Dragon Boat Festival, Long'an also beats drums and rows dragon boats.'

青山云里得逍遙。饑餮渴飲無窮樂。誰愛爭先奪錦標。卻向乾地上劃船。高山頭起浪。明椎玉鼓暗展鐵旗。一盞菖蒲茶。數個沙糖粽。且移取北郁單越來。與南閻浮提斗額看。擊禪床下座。上堂。兜率都無伎倆。也效諸方榜樣。五日一度升堂。起動許多龍象。禪道佛法又無。到此將何供養。須知達磨西來分付一條拄枝。乃拈起曰。所以道。爾有拄杖子我與爾拄杖子。爾無拄杖子我奪爾拄杖子。且道那個是賓句。那個是主句。若斷得去即途中受用。若斷不得且世諦流佈。乃拋下拄杖。

撫州府疏山了常禪師。僧問。如何是疏山為人底句。師曰。懷中玉尺未輕擲。袖裡金椎劈面來。上堂。等閑放下佛手掩不住。特地收來大地絕纖埃。向君道莫疑猜。處處頭頭見善財。錘下分明如得旨。無限勞生眼自開。

丞相張商英居士。字天覺號無盡。年十九應舉入京。道由向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。乃曰。秀才未娶當以女奉灑掃。公謙辭再三。向曰。此行若不了當。吾亦不爽前約。後果及第。乃娶之。初任主簿。因入僧寺。見藏經梵夾。金字齊整。乃怫然曰。吾孔聖之書。不如胡人之教。人所仰重。夜坐書院中研墨吮筆。憑紙長吟中夜不眠。向氏呼曰。官人夜深何不睡去。公以

【現代漢語翻譯】現代漢語譯本：青山云里，多麼逍遙自在。飢餓了就吃，口渴了就喝，享受無窮的快樂。誰還會去爭奪那虛名的錦標呢？簡直就像在乾地上劃船一樣徒勞。在高山之巔掀起波浪，明明是暗中揮舞鐵旗，卻敲打著玉做的鼓。一盞清淡的菖蒲茶，幾個甜糯的沙糖粽，不如把北郁單越（Uttarakuru，北俱盧洲，傳說中的快樂之地）移來，與南閻浮提（Jambudvipa，我們所居住的娑婆世界）比個高下。擊禪床下座，然後上堂說法。兜率天（Tushita Heaven，彌勒菩薩居住的凈土）也沒有什麼特別的伎倆，也只是效仿其他地方的樣子。每月初五、十五、二十三、月末五日一度升堂說法，驚動了許多龍象（比喻有力量的人）。禪道佛法又算得了什麼呢？到這裡又能用什麼來供養呢？要知道達磨祖師西來，只是傳授了一條拄杖。於是拈起拄杖說：『你有拄杖，我就給你拄杖；你沒有拄杖，我就奪走你的拄杖。』那麼，哪個是賓，哪個是主呢？如果能當機立斷，就能在途中受用；如果不能當機立斷，那就只能在世俗中流佈。』說完便拋下拄杖。

撫州府疏山了常禪師。有僧人問：『什麼是疏山禪師為人處世的關鍵？』禪師回答說：『懷中的玉尺輕易不示人，袖裡的金錘劈面而來。』上堂說法時說：『隨意放下佛手也掩蓋不住，特意收回來，大地上就絕無纖塵。告訴你們不要懷疑，處處頭頭都能見到善財童子。錘下分明，如果能領悟旨意，就不會白白地虛度一生，眼界自然會打開。』

丞相張商英居士，字天覺，號無盡。十九歲時進京趕考，路過向氏家。向氏先前夢見神人告知：『明天會有宰相來。』第二天早晨，張商英到了。向氏感到驚異，熱情款待。於是說：『秀才還沒有娶妻，我願意把女兒嫁給你，讓她服侍你。』張商英謙虛地推辭再三。向氏說：『這次如果不能高中，我也不食言。』後來張商英果然考中進士，於是娶了向氏的女兒。起初擔任主簿，一次進入僧寺，看到藏經的梵文經卷，金字整齊，於是憤然說：『我們孔聖的書，還不如胡人的教義，被人仰慕重視。』晚上坐在書院中，研墨吮筆，靠著書案長吟，直到半夜不能入睡。向氏呼喚說：『官人夜深了，為什麼還不睡？』張商英便把...

【English Translation】 English version: In the green mountains and white clouds, one finds carefree ease. When hungry, one eats; when thirsty, one drinks, enjoying endless joy. Who would still strive to win the vain trophy? It's as futile as rowing a boat on dry land. Stirring up waves on the mountain top, secretly waving iron flags while beating jade drums. A cup of simple calamus tea, a few sweet glutinous rice dumplings. Better to move Uttarakuru (Uttarakuru, the northern continent in Buddhist cosmology, a land of pleasure) here and compare it with Jambudvipa (Jambudvipa, the world we live in). Striking the Zen meditation platform, he ascends the hall to preach. Even Tushita Heaven (Tushita Heaven, the Pure Land where Maitreya Bodhisattva resides) has no special tricks, merely imitating the ways of other places. Ascending the hall to preach once every five days, stirring many dragons and elephants (a metaphor for powerful individuals). What is Zen or the Dharma? What can be offered here? Know that Bodhidharma came from the West, entrusting only a staff. Thereupon, he picked up the staff and said: 'If you have a staff, I will give you a staff; if you have no staff, I will take away your staff.' So, which is the guest and which is the host? If you can decide decisively, you can benefit on the way; if you cannot decide decisively, then it will only spread in the mundane world.' Then he threw down the staff.

Zen Master Liaochang of Shushan in Fuzhou Prefecture. A monk asked: 'What is the key to Zen Master Shushan's way of dealing with people?' The master replied: 'The jade ruler in my bosom is not lightly shown, the golden hammer in my sleeve comes straight to your face.' When ascending the hall to preach, he said: 'Casually putting down the Buddha's hand cannot cover it up, deliberately taking it back, the earth is completely free of dust. Tell you not to doubt, everywhere you can see Sudhana. Under the hammer is clear, if you can understand the meaning, you will not waste your life in vain, and your vision will naturally open up.'

Layman Zhang Shangying, the Prime Minister, styled Tianjue, and named Wujin. At the age of nineteen, he went to the capital to take the imperial examination, passing by the Xiang family. Xiang had previously dreamed of a divine person telling him: 'Tomorrow a prime minister will arrive.' The next morning, Zhang Shangying arrived. Xiang was surprised and treated him warmly. So he said: 'Scholar, you have not yet married, I am willing to marry my daughter to you to serve you.' Zhang Shangying humbly declined again and again. Xiang said: 'If you cannot pass the examination this time, I will not break my promise.' Later, Zhang Shangying indeed passed the examination, so he married Xiang's daughter. Initially, he served as a registrar. Once, he entered a monastery and saw the Sanskrit scriptures in the library, the gold characters were neat, so he angrily said: 'Our Confucian books are not as good as the teachings of the barbarians, and are admired and valued by people.' Sitting in the study at night, grinding ink and sucking his pen, leaning on the desk and chanting until midnight, unable to sleep. Xiang called out: 'Official, it's late at night, why don't you go to sleep?' Zhang Shangying then...

前意白之。正以著無佛論。嚮應聲曰。既是無佛何論之有。當須著有佛論。始得。公疑其言遂已之。后訪一同列。見佛龕前經卷乃問曰。此何書也。同列曰。維摩詰所說經。公信手開卷閱。到此病非地大亦不離地大處。嘆曰。胡人之語亦能爾耶。問此經幾卷。曰三卷。乃借歸閱次向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經然後著無佛論。公悚然異其言。由是深信佛乘留心祖道。元祐六年為江西漕首謁照覺總禪師。覺詰其所見處與己符合乃印可。覺曰。吾有得法弟子住玉溪。乃慈古鏡也。亦可與語。公復因按部過分寧。諸禪迓之。公到先致敬玉溪慈。次及諸山最後問兜率悅禪師。悅為人短小。公曾見龔德莊說其聰明可人。乃曰。聞公善文章。悅大笑曰。運使失卻一隻眼了也。從悅臨濟九世孫。對運使論文章。政如運使對從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公是夜乃至兜率。悅先一夜夢日輪昇天被悅以手搏取。乃說與首座曰。日輪運轉之義。聞張運使非久過此。吾當深錐痛劄。若肯回頭則吾門幸事。座曰。今之士大夫受人取奉慣。恐其惡發別生事也。悅曰。正使煩惱只退得我院也別無事。公與悅語次稱賞東林。悅未肯其說。公乃題寺后擬瀑軒

【現代漢語翻譯】現代漢語譯本：先前張商英把自己的想法告訴了向安道，主要是爲了闡述『無佛論』。向安道迴應說：『既然是無佛，又有什麼可論述的呢？應該著述『有佛論』才對。』張商英懷疑他的話，於是就停止了這個想法。後來，張商英拜訪一位同僚，看到佛龕前的經卷，便問道：『這是什麼書？』同僚說：『《維摩詰所說經》。』張商英隨意翻開經卷閱讀，讀到『此病非地大，亦不離地大』之處，感嘆道：『胡人的語言也能達到這種境界嗎？』他問這部經書有幾卷，同僚回答說：『三卷。』於是張商英借回家閱讀。有一次，向安道問張商英：『在看什麼書？』張商英說：『《維摩詰所說經》。』向安道說：『可以熟讀這部經，然後再著述『無佛論』。』張商英聽后悚然，覺得他的話不同尋常，從此便深信佛法，留心禪宗的道理。元祐六年，張商英作為江西漕運長官，首次拜訪了照覺總禪師。照覺總禪師詰問他所領悟的境界，發現與自己相符，於是就認可了他。照覺總禪師說：『我有一位得法的弟子住在玉溪，是慈古鏡禪師，也可以和他談談。』張商英又因為巡視轄區路過分寧，各寺院的禪師都來迎接他。張商英到達后，先向玉溪慈禪師致敬，然後才拜訪其他寺院的禪師，最後拜訪了兜率悅禪師。悅禪師身材矮小，張商英曾聽龔德莊說過他聰明可愛。張商英於是說：『聽說您擅長文章。』悅禪師大笑著說：『運使您少了一隻眼睛啊！我從悅是臨濟宗第九代子孫，對運使您談論文章，就像運使您對我談論禪一樣。』張商英不認可他的話，於是勉強屈指計算說：『是第九代。』他問玉溪離這裡有多遠，回答說：『三十里。』又問兜率寺呢，回答說：『五里。』張商英當晚就去了兜率寺。悅禪師前一天晚上夢見日輪昇天，被他用手搏取。於是對首座說：『這是日輪運轉的意義。聽說張運使不久將經過這裡，我應當用錐子狠狠地刺他一下。如果他肯回頭，就是我禪門的幸事。』首座說：『現在的士大夫習慣了被人奉承，恐怕他惱羞成怒，另生事端。』悅禪師說：『即使他惱怒，也只會退我的院，不會有別的事。』張商英與悅禪師交談時，稱讚東林寺。悅禪師不太認可他的說法。張商英於是在寺后題寫了『擬瀑軒』。

【English Translation】 English version: Previously, Zhang Shangying shared his thoughts with Xiang Andao, mainly to expound the 'Theory of No Buddha'. Xiang Andao responded, 'Since there is no Buddha, what is there to discuss? One should write a 'Theory of Buddha' instead.' Zhang Shangying doubted his words and thus abandoned the idea. Later, Zhang Shangying visited a colleague and, seeing scriptures in front of a Buddhist shrine, asked, 'What is this book?' The colleague said, 'The Vimalakirti Sutra.' Zhang Shangying casually opened the scripture and read, 'This illness is neither of the earth element nor apart from the earth element,' and exclaimed, 'Can the language of the barbarians reach such a state?' He asked how many volumes the scripture had, and the colleague replied, 'Three volumes.' So Zhang Shangying borrowed it to read at home. Once, Xiang Andao asked Zhang Shangying, 'What are you reading?' Zhang Shangying said, 'The Vimalakirti Sutra.' Xiang Andao said, 'You should thoroughly read this scripture and then write the 'Theory of No Buddha'.' Zhang Shangying was startled by his words, finding them extraordinary, and from then on, he deeply believed in Buddhism and paid attention to the principles of Zen. In the sixth year of the Yuanyou era, Zhang Shangying, as the Transport Commissioner of Jiangxi, first visited Zen Master Zhaojue Zong. Zen Master Zhaojue Zong questioned him about his understanding, and finding it in accordance with his own, he approved of him. Zen Master Zhaojue Zong said, 'I have a Dharma-inheriting disciple living in Yuxi, Zen Master Ci Gujing (Ancient Mirror), you can also talk to him.' Zhang Shangying, while inspecting his jurisdiction, passed through Fenning, and the Zen masters of various monasteries came to greet him. Upon arriving, Zhang Shangying first paid respects to Zen Master Ci of Yuxi, then visited the Zen masters of other monasteries, and finally visited Zen Master Yue of Doushuai (Tushita). Zen Master Yue was short in stature, and Zhang Shangying had heard Gong Dezhuang say that he was clever and lovable. Zhang Shangying then said, 'I heard that you are skilled in writing.' Zen Master Yue laughed and said, 'Commissioner, you are missing an eye! I, Yue, am a ninth-generation descendant of the Linji (Rinzai) school; for me to discuss writing with you is like you discussing Zen with me.' Zhang Shangying did not agree with his words, so he reluctantly counted on his fingers and said, 'It is the ninth generation.' He asked how far Yuxi was from there, and the reply was, 'Thirty li (Chinese mile).' He then asked about Doushuai Temple, and the reply was, 'Five li.' Zhang Shangying went to Doushuai Temple that night. Zen Master Yue had dreamed the night before that the sun rose into the sky and he caught it with his hand. So he said to the head monk, 'This is the meaning of the sun's rotation. I heard that Commissioner Zhang will pass by here soon, and I should pierce him deeply with a cone. If he is willing to turn back, it would be fortunate for our Zen school.' The head monk said, 'The current scholar-officials are accustomed to being flattered; I fear he will become angry and cause trouble.' Zen Master Yue said, 'Even if he is angry, he will only retreat from my monastery; nothing else will happen.' While Zhang Shangying was talking with Zen Master Yue, he praised Donglin Temple. Zen Master Yue did not quite agree with his statement. Zhang Shangying then inscribed 'Imitating Waterfall Pavilion' behind the temple.

詩。其略曰。不向廬山尋落處。像王鼻孔謾遼天。意譏其不肯東林也。公與悅語至更深。論及宗門事。悅曰東林既印可運使。運使于佛祖言教有少疑否。公曰有。悅曰。疑何等語。公曰。疑香嚴獨腳頌。德山拓缽話。悅曰。既於此有疑其餘安得無邪。只如巖頭言末後句。是有邪是無邪。公曰有。悅大笑便歸方丈閉卻門。公一夜睡不穩。至五更下床。觸翻溺器。乃大徹。猛省前話。遂有頌曰。鼓寂鐘沈拓缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他授記來。遂扣方丈門曰。某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去來日相見。翌日公遂舉前頌。悅乃謂曰。參禪只為命根不斷依語生解。如是之說公已深悟。然至極微細處。使人不覺不知墮在區宇。乃作頌證之曰。等閑行處步步皆如。雖居聲色寧滯有無。一心靡異萬法非殊。休分體用莫擇精粗。臨機不礙應物無拘。是非情盡凡聖皆除。誰得誰失何親何疏。拈頭作尾指實為虛。翻身魔界轉腳邪途。了無逆順不犯工夫。公邀悅至建昌。途中一一伺察有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也。公一日謂大慧曰。余閱雪竇拈古。至百丈再參馬祖因緣。曰大冶精金應無變色。投卷嘆曰。審如是豈得有臨濟今日耶。遂作一頌曰。馬祖一喝大雄峰。深入髑髏

【現代漢語翻譯】現代漢語譯本：詩。大意是說，不應該去廬山尋找歸宿，就像象王用鼻子去觸碰遼闊的天空一樣（沒有意義）。這是在諷刺他不肯去東林寺。公與悅禪師談話到深夜，討論到宗門的事情。悅禪師問：『東林寺既然已經認可了運使（官名），運使對於佛祖的言教，還有少許懷疑嗎？』公說：『有。』悅禪師問：『懷疑哪些話？』公說：『懷疑香嚴禪師的獨腳頌，德山禪師的托缽話。』悅禪師說：『既然對這些有懷疑，那麼其他的怎麼能沒有偏差呢？就像巖頭禪師說的『末後句』，是有偏差還是沒有偏差？』公說：『有偏差。』悅禪師大笑，便回到方丈室，關上了門。公一夜睡不穩，到五更時下床，不小心碰翻了尿壺，於是大徹大悟，猛然醒悟了之前的話。於是作了一首頌：『鼓聲寂靜，鐘聲沉沒，托缽已經返回，巖頭禪師的一喝，如同雷鳴一般。果然只得了三年的壽命，莫非是遭到了他的授記？』於是去敲方丈室的門說：『我已經捉到賊了。』悅禪師問：『贓物在哪裡？』公無話可說。悅禪師說：『都運先回去吧，明天再見。』第二天，公便舉出了之前的頌。悅禪師於是說：『參禪只是因為命根不斷，依著語言生出理解。像這樣的說法，你已經深刻領悟了。然而到了極其細微的地方，使人不知不覺地陷入了局限之中。』於是作了一首頌來印證：『平常行走之處，每一步都如此。即使身處聲色之中，也不會停留在有或無的執著上。一心沒有不同，萬法沒有差異。不要區分體和用，不要選擇精和粗。面臨機緣時不妨礙，應對事物時沒有拘束。是非之情已經斷絕，凡人和聖人都已消除。誰得到誰失去？誰親近誰疏遠？把開頭當成結尾，把真實的說成虛假的。翻身就進入魔界，轉腳就踏上邪路。沒有逆也沒有順，不費任何功夫。』公邀請悅禪師到建昌，途中一一觀察，作了十首頌來敘述這件事。悅禪師也有十首頌來酬答。當時是元祐八年八月。公有一天對大慧禪師說：『我閱讀雪竇禪師的拈古，讀到百丈禪師再次參拜馬祖的因緣，（雪竇禪師）說『大冶精金應無變色』，（我）放下書卷嘆息道：『如果真是這樣，哪裡會有臨濟的今天呢？』於是作了一首頌：『馬祖一喝，如同大雄峰一般，深入到髑髏之中。』 English version: Poem. The gist of it is that one should not seek refuge in Mount Lu, just as an elephant king's trunk cannot reach the vast sky (meaningless). This is a satire of his unwillingness to go to Donglin Temple. Gong spoke with Chan Master Yue until late at night, discussing matters of the Chan school. Chan Master Yue asked: 'Since Donglin Temple has already approved the Transport Commissioner (official title), does the Transport Commissioner still have any doubts about the Buddha's teachings?' Gong said: 'Yes.' Chan Master Yue asked: 'What words do you doubt?' Gong said: 'I doubt Chan Master Xiangyan's One-Legged Verse and Chan Master Deshan's Alms Bowl Story.' Chan Master Yue said: 'Since you have doubts about these, how can the others be without deviation? Just like Chan Master Yantou's 'Last Phrase,' is it with deviation or without deviation?' Gong said: 'With deviation.' Chan Master Yue laughed loudly and returned to his abbot's room, closing the door. Gong could not sleep soundly all night. At the fifth watch, he got out of bed and accidentally knocked over the chamber pot, and then he had a great enlightenment, suddenly awakened to the previous words. So he composed a verse: 'The drums are silent, the bells are muted, the alms bowl has returned, Chan Master Yantou's shout is like thunder. Indeed, he only lived for three more years, could it be that he received his prediction?' Then he knocked on the door of the abbot's room and said: 'I have caught the thief.' Chan Master Yue asked: 'Where is the stolen goods?' Gong was speechless. Chan Master Yue said: 'Transport Commissioner, please go back first, and we will meet tomorrow.' The next day, Gong recited the previous verse. Chan Master Yue then said: 'Practicing Chan is only because the root of life is unbroken, giving rise to understanding based on language. You have deeply understood such a statement. However, in the extremely subtle places, it unknowingly leads people into limitations.' So he composed a verse to confirm it: 'In ordinary walking, every step is like this. Even when in the midst of sights and sounds, one does not dwell on the attachment of existence or non-existence. The one mind is not different, the myriad dharmas are not distinct. Do not distinguish between essence and function, do not choose between refined and coarse. When facing opportunities, do not hinder, when responding to things, do not be constrained. The emotions of right and wrong have been cut off, both ordinary people and sages have been eliminated. Who gains, who loses? Who is close, who is distant? Taking the beginning as the end, calling the real as the false. Turning around, one enters the realm of demons, turning the foot, one steps onto the evil path. There is neither opposition nor compliance, without any effort.' Gong invited Chan Master Yue to Jianchang. Along the way, he observed everything and composed ten verses to describe the event. Chan Master Yue also had ten verses to respond. At that time, it was August of the eighth year of Yuanyou. One day, Gong said to Chan Master Dahui: 'I read Chan Master Xuedou's Gongan commentaries, reading the cause and effect of Chan Master Baizhang visiting Chan Master Mazu again, (Chan Master Xuedou) said 'Fine gold from the great furnace should not change color,' (I) put down the book and sighed: 'If that is really the case, where would there be Linji today?' So he composed a verse: 'Mazu's shout is like the Great Hero Peak, deeply penetrating into the skull.'

【English Translation】 Modern Chinese Translation: Poem. The gist of it is that one should not seek refuge in Mount Lu, just as an elephant king's trunk cannot reach the vast sky (meaningless). This is a satire of his unwillingness to go to Donglin Temple. Gong spoke with Chan Master Yue until late at night, discussing matters of the Chan school. Chan Master Yue asked: 'Since Donglin Temple has already approved the Transport Commissioner (official title), does the Transport Commissioner still have any doubts about the Buddha's teachings?' Gong said: 'Yes.' Chan Master Yue asked: 'What words do you doubt?' Gong said: 'I doubt Chan Master Xiangyan's One-Legged Verse and Chan Master Deshan's Alms Bowl Story.' Chan Master Yue said: 'Since you have doubts about these, how can the others be without deviation? Just like Chan Master Yantou's 'Last Phrase,' is it with deviation or without deviation?' Gong said: 'With deviation.' Chan Master Yue laughed loudly and returned to his abbot's room, closing the door. Gong could not sleep soundly all night. At the fifth watch, he got out of bed and accidentally knocked over the chamber pot, and then he had a great enlightenment, suddenly awakened to the previous words. So he composed a verse: 'The drums are silent, the bells are muted, the alms bowl has returned, Chan Master Yantou's shout is like thunder. Indeed, he only lived for three more years, could it be that he received his prediction?' Then he knocked on the door of the abbot's room and said: 'I have caught the thief.' Chan Master Yue asked: 'Where is the stolen goods?' Gong was speechless. Chan Master Yue said: 'Transport Commissioner, please go back first, and we will meet tomorrow.' The next day, Gong recited the previous verse. Chan Master Yue then said: 'Practicing Chan is only because the root of life is unbroken, giving rise to understanding based on language. You have deeply understood such a statement. However, in the extremely subtle places, it unknowingly leads people into limitations.' So he composed a verse to confirm it: 'In ordinary walking, every step is like this. Even when in the midst of sights and sounds, one does not dwell on the attachment of existence or non-existence. The one mind is not different, the myriad dharmas are not distinct. Do not distinguish between essence and function, do not choose between refined and coarse. When facing opportunities, do not hinder, when responding to things, do not be constrained. The emotions of right and wrong have been cut off, both ordinary people and sages have been eliminated. Who gains, who loses? Who is close, who is distant? Taking the beginning as the end, calling the real as the false. Turning around, one enters the realm of demons, turning the foot, one steps onto the evil path. There is neither opposition nor compliance, without any effort.' Gong invited Chan Master Yue to Jianchang. Along the way, he observed everything and composed ten verses to describe the event. Chan Master Yue also had ten verses to respond. At that time, it was August of the eighth year of Yuanyou. One day, Gong said to Chan Master Dahui: 'I read Chan Master Xuedou's Gongan commentaries, reading the cause and effect of Chan Master Baizhang visiting Chan Master Mazu again, (Chan Master Xuedou) said 'Fine gold from the great furnace should not change color,' (I) put down the book and sighed: 'If that is really the case, where would there be Linji today?' So he composed a verse: 'Mazu's shout is like the Great Hero Peak, deeply penetrating into the skull.'

三日聾。黃檗聞之驚吐舌。江西從此立宗風。后平禪師致書云。去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。余作頌寄之曰。吐舌耳聾師已曉。錘胸只得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。諸方往往以余聰明博記少知餘者。師自江西法窟來必辯優劣試為老夫言之。大慧曰。居士見處與真凈死心合。公曰。何謂也。大慧舉真凈頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。死心拈曰。云巖要問雪灶。既是大冶精金應無變色。為什麼卻三日耳聾。諸人要知么。從前汗馬無人識。只要重倫蓋代功。公拊幾曰。不因公語爭見真凈死心用處。若非二大老難顯雪竇馬師爾。公于宣和四年十一月黎明口占遺表命子弟書之。俄取枕擲門窗上。聲如雷震眾視之已薨矣。公有頌古行於世。茲不復錄。

泐潭準禪師法嗣

隆興府云巖典牛天游禪師。成都鄭氏子。初試郡庠。復往梓州試。二處皆與貢籍。師不敢承。竄名出關。適會山谷道人西還。因見其風骨不凡議論超卓。乃同舟而下。竟往廬山投師剃髮不改舊名。首參死心不契。遂依湛堂于泐潭。一日潭普說曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會么。雪上加霜。又拊膝曰。若也不會豈不見。乾峰示眾曰。舉一不得舉二。放過一

【現代漢語翻譯】現代漢語譯本：三日聾（指雪竇禪師裝聾三日）。黃檗（Huangbo，禪宗大師）聽聞此事，驚訝地吐出舌頭。江西（Jiangxi）從此確立了宗風。后平禪師（Houping Chanshi）致信說：『去年夏天讀了臨濟宗派（Linji School），才知道居士（指雪竇禪師）得了大機大用。』並且求取頌本。我作頌寄給他，說：『吐舌耳聾，老師已經明曉。捶胸只能哭蒼天。盤山會裡翻筋斗，到此方知普化顛（Puhua，唐代禪僧）。』各方往往因為我聰明博記而少了解我。老師您從江西法窟來，必定能辨別優劣，試著為老夫說說看。」大慧（Dahui，禪宗大師）說：「居士的見解與真凈（Zhenjing，禪宗大師）、死心（Sixin，禪宗大師）相合。」公說：「怎麼說？」大慧舉真凈的頌說：『客情步步隨人轉，有大威光不能現。突然一喝雙耳聾，那吒（Nezha，佛教護法神）眼開黃檗面。』死心拈出說：「云巖（Yunyan，禪宗大師）要問雪竇（Xuedou，禪宗大師），既然是大冶精金，應無變色。為什麼卻三日耳聾？諸人想知道嗎？從前汗馬無人識，只要重倫蓋代功。」公拍著桌子說：「不因您的話，怎能見到真凈、死心的用處？若非二位大老，難以顯揚雪竇、馬祖（Mazu，禪宗大師）啊！」宣和四年十一月黎明，公口述遺表，命子弟書寫。隨即拿起枕頭擲向門窗，聲音如雷震，眾人看時，公已經去世了。公有頌古流傳於世，這裡不再收錄。

泐潭準禪師（Letan Zhun Chanshi）法嗣

隆興府云巖典牛天游禪師（Tianyou Chanshi），是成都鄭氏之子。起初參加郡庠考試，又前往梓州考試，兩處都獲得了貢籍。禪師不敢接受，改名出關。恰好遇到山谷道人（Shangu Daoren）西還，因為看到他風骨不凡，議論超卓，於是同船而下，最終前往廬山投師剃髮，不改舊名。最初參拜死心禪師，未能契合，於是依止湛堂禪師（Zhutang Chanshi）于泐潭。一日，湛堂禪師普說：「諸位苦苦就準上座（Zhun Shangzuo）處尋求佛法。」隨即拍著膝蓋說：「會么？雪上加霜。」又拍著膝蓋說：「若也不會，豈不見乾峰（Qianfeng，禪宗大師）示眾說：『舉一不得舉二，放過一著。』」

【English Translation】 English version: Three days of deafness (referring to Xuedou Chanshi feigning deafness for three days). Huangbo (Huangbo, a Zen master), upon hearing this, was so surprised that he stuck out his tongue. From this, Jiangxi (Jiangxi) established its school's style. Later, Houping Chanshi sent a letter saying, 'Last summer, I read about the Linji School (Linji School), and I realized that the layman (referring to Xuedou Chanshi) had attained great potential and great function.' And he requested a verse. I composed a verse and sent it to him, saying, 'Sticking out the tongue and deafness, the teacher already understands. Beating the chest can only cry to the heavens. Somersaulting in the Panshan assembly, only now do we know Puhua's madness (Puhua, a Zen monk of the Tang Dynasty).' People often misunderstand me because of my intelligence and extensive knowledge. Teacher, you come from the Jiangxi Dharma cave, you must be able to distinguish between good and bad, try to tell this old man.」 Dahui (Dahui, a Zen master) said, 「The layman's view is in agreement with Zhenjing (Zhenjing, a Zen master) and Sixin (Sixin, a Zen master).」 The public said, 「How so?」 Dahui cited Zhenjing's verse: 'The guest's feelings follow people's turns step by step, great power and light cannot appear. Suddenly a shout makes both ears deaf, Nezha's (Nezha, a Buddhist guardian deity) eyes open to Huangbo's face.' Sixin picked it up and said, 「Yunyan (Yunyan, a Zen master) wants to ask Xuedou (Xuedou, a Zen master), since it is refined gold from a great furnace, it should not change color. Why is he deaf for three days? Do you all want to know? In the past, no one recognized the sweaty horse, only wanting to cover the world with great merit.」 The public slapped the table and said, 「If not for your words, how could we see the use of Zhenjing and Sixin? If not for the two great elders, it would be difficult to reveal Xuedou and Mazu (Mazu, a Zen master)!」 In the dawn of November of the fourth year of Xuanhe, the public dictated a will and ordered his disciples to write it down. Immediately, he picked up a pillow and threw it at the doors and windows, the sound was like thunder, and when the crowd looked, the public had already passed away. The public has verses from the past circulating in the world, which will not be recorded here.

Letan Zhun Chanshi's Dharma heir

Tianyou Chanshi, the ox herder of Yunyan in Longxing Prefecture, was the son of the Zheng family of Chengdu. At first, he participated in the prefectural school examination, and then went to Zizhou for the examination, and both places obtained tribute status. The Chan master did not dare to accept, changed his name and left the pass. It happened that he met Shangu Daoren returning west, and because he saw that his demeanor was extraordinary and his arguments were outstanding, he went down the boat together, and finally went to Lushan to shave his head and become a monk, without changing his old name. At first, he visited Sixin Chanshi, but failed to agree, so he relied on Zhutang Chanshi at Letan. One day, Zhutang Chanshi said universally, 'You all are bitterly seeking the Buddha-dharma at Zhun Shangzuo's place.' Then he patted his knee and said, 'Do you understand? Adding frost to snow.' Then he patted his knee and said, 'If you don't understand, haven't you seen Qianfeng (Qianfeng, a Zen master) showing the public saying: 'If you raise one, you must not raise two, let go of one move.'

著落在第二。師聞脫然穎悟。出世云蓋。次遷云巖。嘗和忠道者牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。放甚屎屁。張無盡見之甚擊節。後退云巖過廬山。棲賢主翁意不欲納。乃曰。老老大大正是質庫中典牛也。師聞之述一偈而去曰。質庫何曾解典牛。只緣價重實難酬。想君本領無多子。畢竟難禁這一頭。因庵于武寧。扁曰典牛。終身不出涂毒見之已九十三矣。上堂卓拄杖曰。久雨不晴劄。金烏飛在鐘樓角。又卓一下曰。猶在殼。復卓曰。一任衲僧名邈。上堂。馬祖一喝百丈蹉過。臨濟小廝兒。向糞掃堆頭拾得一隻破草鞋。胡喝亂喝。師震聲喝曰。喚作胡喝亂喝得么。上堂。像骨輥毬能已盡。玄沙斫牌伎亦窮。還知么。火星入褲口。事出急家門。上堂。三百五百銅頭鐵額。木笛橫吹誰來接拍。時有僧出。師曰。也是賊過後張弓。上堂。寶峰有一訣。對眾分明說。昨夜三更前。烏龜吞卻鱉。冬至令節上堂。晷運推移日南長至。布裈不洗無來換替。大小玉泉無風浪起。云巖路見不平。直下一錘粉碎遂高聲曰。看腳下。上堂舉。梁山曰。南來者與爾三十棒。北來者與爾三十棒。然雖與么未當宗乘。後來瑯邪和尚道。梁山好一片真金捋作頑鐵賣卻。瑯邪則不然。南來者與爾三十棒。北來者與爾三十棒。從教天下貶剝。師拈

【現代漢語翻譯】現代漢語譯本落在第二位。老師聽了，突然開悟。離開了云蓋。之後遷居到云巖。曾經和忠道者一起寫了《牧牛頌》：『兩角指天，四足踏地，拽斷鼻繩，放甚屎屁。』張無盡見了，非常讚賞。後來離開云巖，經過廬山。棲賢的主持翁意不想接納他，就說：『老老大大，正是質庫中典當的牛啊。』老師聽了，寫了一首偈頌離開了，說：『質庫何曾解典牛，只緣價重實難酬。想君本領無多子，畢竟難禁這一頭。』於是就在武寧建庵，命名為『典牛』，終身不出門。涂毒見到他時已經九十三歲了。上堂時，拄著拄杖說：『久雨不晴劄（zhá），金烏飛在鐘樓角。』又拄了一下說：『猶在殼。』又拄了一下說：『一任衲僧名邈。』上堂。馬祖（Mǎzǔ，唐代禪師）一喝，百丈（Bǎizhàng，唐代禪師）蹉過。臨濟（Línjì，唐代禪師）小廝兒，向糞掃堆頭拾得一隻破草鞋，胡喝亂喝。老師震聲喝道：『喚作胡喝亂喝得么？』上堂。像骨輥毬能已盡，玄沙（Xuánshā，唐代禪師）斫牌伎亦窮。還知么？火星入褲口，事出急家門。上堂。三百五百銅頭鐵額，木笛橫吹誰來接拍？當時有僧人出來。老師說：『也是賊過後張弓。』上堂。寶峰（Bǎofēng，山名）有一訣，對眾分明說。昨夜三更前，烏龜吞卻鱉。冬至令節上堂。晷運推移日南長至。布裈（kūn）不洗無來換替。大小玉泉（Yùquán，地名）無風浪起。云巖（Yúnyán，地名）路見不平，直下一錘粉碎，遂高聲曰：『看腳下。』上堂舉。梁山（Liángshān，地名）說：『南來者與爾三十棒，北來者與爾三十棒。』然雖與么未當宗乘。後來瑯邪（Lángyé，地名）和尚道：『梁山好一片真金捋作頑鐵賣卻。瑯邪則不然。南來者與爾三十棒，北來者與爾三十棒。從教天下貶剝。』老師拈

【English Translation】 English version Second place to land. The teacher heard this and suddenly became enlightened. He left Yun Gai (Yúngài, place name). Later, he moved to Yunyan (Yúnyán, place name). He once composed the 'Ode to Herding the Ox' with Zhong Daozhe (Zhōng Dàozhě, a person's name): 'Two horns point to the sky, four feet tread the earth, tear the nose rope, and let out a mighty fart.' Zhang Wujin (Zhāng Wújìn, a person's name) was greatly impressed upon seeing it. Later, he left Yunyan and passed by Mount Lu (Lúshān, mountain name). The abbot of Qixian (Qīxián, temple name) did not want to accept him, saying, 'So old, just like an ox pawned in a pawnshop.' The teacher heard this and wrote a verse before leaving, saying, 'The pawnshop never understands pawning the ox, only because the price is high and difficult to repay. I think your abilities are not many, after all, it is difficult to restrain this one.' So he built a hermitage in Wuning (Wǔníng, place name), named 'Pawned Ox,' and never left. Tu Du (Tú Dú, a person's name) saw him when he was already ninety-three years old. In the hall, he held up his staff and said, 'Long rain, no clearing 劄 (zhá), the golden crow flies on the corner of the bell tower.' He tapped it again and said, 'Still in the shell.' He tapped it again and said, 'Let the monks' names be obscure.' In the hall. Mazu (Mǎzǔ, a Chan master of the Tang Dynasty) shouted once, and Baizhang (Bǎizhàng, a Chan master of the Tang Dynasty) missed it. Linji (Línjì, a Chan master of the Tang Dynasty), a little servant, picked up a broken straw sandal from the pile of manure and shouted wildly. The teacher shouted loudly, 'Can you call it wild shouting?' In the hall. The ivory ball rolling skill is exhausted, and Xuansha's (Xuánshā, a Chan master of the Tang Dynasty) chopping card skill is also exhausted. Do you know? A spark enters the crotch, and the matter comes from an urgent family. In the hall. Three hundred five hundred copper heads and iron foreheads, who will take the beat when the wooden flute is played horizontally? At that time, a monk came out. The teacher said, 'It's like drawing a bow after the thief has passed.' In the hall. Baofeng (Bǎofēng, mountain name) has a secret, clearly say it to the crowd. Last night, before midnight, the turtle swallowed the turtle. In the hall on the Winter Solstice Festival. The shadow moves, and the sun reaches its longest in the south. The cloth trousers (kūn) are not washed and there is no replacement. Big and small Yuquan (Yùquán, place name) have no wind and waves. Yunyan (Yúnyán, place name) saw injustice on the road, smashed it with a hammer, and shouted loudly, 'Look at your feet.' In the hall, he cited. Liangshan (Liángshān, place name) said, 'Those who come from the south will receive thirty blows, and those who come from the north will receive thirty blows.' However, this is not the true teaching. Later, the monk Langye (Lángyé, place name) said, 'Liangshan is a good piece of real gold, but he sold it as stubborn iron. Langye is not like that. Those who come from the south will receive thirty blows, and those who come from the north will receive thirty blows. Let the world depreciate it.' The teacher picked up

曰。一人能舒不能卷。一人能卷不能舒。云巖門下一任南來北來。且恁么過。驀然洗面摸著鼻頭卻來與爾三十。上堂。日可冷月可熱。眾魔不能壞真說。作么生是真說。初三十一中九下七。若信不及。云巖與汝道破。萬人齊指處。一雁落寒空。病起上堂舉。馬大師日面佛月面佛。後來東山演和尚頌曰。了鬟女子畫蛾眉。鸞鏡臺前語似癡。自說玉顏難比並。卻來架上著羅衣。師曰。東山老翁滿口讚歎則故是。點檢將來未免有鄉情在。云巖又且不然。打殺黃鶯兒。莫教枝上啼。幾回驚妾夢。不得到遼西。

潭州三角智堯禪師上堂。捏土定千鈞。秤頭不立蠅。箇中些子事。走殺嶺南能。還有薦得底么。直饒薦得也是第二月。

法雲杲禪師法嗣

隨州洞山辯禪師上堂。不是心不是佛不是物。鉆天子鷂遼天鶻。不度火不度水不度爐。離弦箭發沒回途。直饒會得十分去。笑倒西來碧眼胡。

東京慧海儀禪師上堂。無相如來示現身。破魔兵眾絕纖塵。七星斜映風生處。四海還歸舊主人。諸仁者。大迦葉靈山會上見佛拈花投機微笑。須菩提聞佛說法深解義趣涕淚悲泣。且道笑者是哭者是。不見道。萬派橫流總向東。超然八面自玲瓏。萬人膽破沙場上。一箭雙鵰落碧空。上堂舉。溈山坐次仰山問和尚百年後有人

【現代漢語翻譯】現代漢語譯本：

他說：『一個人只能伸展不能彎曲，一個人只能彎曲不能伸展。云巖（Yunyan）門下的人任憑南北來往，且就這樣過日子。忽然洗臉摸到鼻子，卻來給你三十。』上堂說法：『太陽可以變冷，月亮可以變熱，眾魔不能破壞真理。』什麼是真理？『初三十一，中九下七。』若不相信，云巖就為你點破：『萬人齊指之處，一隻大雁落在寒冷的空中。』因病初癒上堂說法，引用馬祖（Mazu）的話：『日面佛，月面佛。』後來東山演和尚作頌說：『梳著髮髻的女子畫著蛾眉，對著鸞鏡臺前說話好像癡人。自說玉顏難以比擬，卻來架子上穿上羅衣。』師父說：『東山老翁滿口讚歎固然不錯，但仔細檢查起來，未免還有鄉情在。云巖卻不這樣認為，要打殺黃鶯兒，莫讓它在枝頭啼叫，幾次驚擾我的夢，使我不能到達遼西。』

潭州三角智堯禪師上堂說法：『捏土能定千鈞之重，秤頭上不能站立蒼蠅。箇中些微之事，跑死了嶺南的能人。』還有能領會的嗎？即使領會了，也是第二個月亮。

法雲杲禪師的法嗣

隨州洞山辯禪師上堂說法：『不是心，不是佛，不是物。鉆天的風箏，遼闊天空的鶻。不渡火，不渡水，不渡爐。離弦的箭發出就沒法回頭。』即使完全領會了，也會笑倒西來的碧眼胡。

東京慧海儀禪師上堂說法：『無相如來示現身，破魔兵眾絕纖塵。七星斜映風生處，四海還歸舊主人。』各位仁者，大迦葉（Mahakasyapa）在靈山會上見佛拈花，投機微笑；須菩提（Subhuti）聽佛說法，深解義趣，涕淚悲泣。那麼，笑的是對的還是哭的是對的？不見道：『萬派橫流總向東，超然八面自玲瓏。萬人膽破沙場上，一箭雙鵰落碧空。』上堂說法，引用溈山（Guishan）坐禪時，仰山（Yangshan）問和尚百年後有人

【English Translation】 English version:

He said, 'One can only stretch but not bend, one can only bend but not stretch. Those under Yunyan's (云巖) [a Zen master] teaching go north and south as they please, just living like this. Suddenly, while washing their face, they touch their nose, and then come to give you thirty.' Ascending the hall, he preached, 'The sun can become cold, the moon can become hot, demons cannot destroy the truth.' What is the truth? 'The first thirty-one, the middle nine, the last seven.' If you don't believe it, Yunyan will reveal it to you: 'Where ten thousand people point, a wild goose falls in the cold sky.' Recovering from illness, he ascended the hall and quoted Mazu (馬祖) [a Zen master]: 'Sun-faced Buddha, moon-faced Buddha.' Later, Dongshan Yan (東山演) [a Zen master] composed a verse: 'A maiden with her hair in a bun paints her eyebrows, speaking before the luan mirror stand like a fool. She says her jade face is incomparable, yet she puts on a silk robe on the rack.' The master said, 'The old man of Dongshan praises with his mouth full, which is good, but upon closer inspection, he inevitably has some hometown sentiment. Yunyan doesn't think so. Kill the oriole, don't let it sing on the branch, startling my dreams several times, preventing me from reaching Liaoxi.'

Tan Zhou's (潭州) Sanjiao Zhiyao (三角智堯) Zen Master ascended the hall and preached: 'Molding earth can determine the weight of a thousand jun (鈞) [an ancient unit of weight], a fly cannot stand on the scale. The slightest matter within, exhausts the capable people of Lingnan (嶺南) [a region in southern China].' Is there anyone who can understand? Even if you understand, it is only the second moon.

Successor of Fayun Gao (法雲杲) Zen Master

Sui Zhou's (隨州) Dongshan Bian (洞山辯) Zen Master ascended the hall and preached: 'Not mind, not Buddha, not thing. A kite piercing the sky, a falcon in the vast sky. Not crossing fire, not crossing water, not crossing the furnace. An arrow shot from the string cannot return.' Even if you fully understand, you will make the blue-eyed barbarian from the West laugh.

Tokyo's (東京) Huihai Yi (慧海儀) Zen Master ascended the hall and preached: 'The formless Tathagata manifests a body, destroying the demon armies and eliminating the slightest dust. The seven stars slant and reflect where the wind arises, the four seas return to their old master.' Dear friends, Mahakasyapa (大迦葉) [one of the principal disciples of Gautama Buddha] at the Vulture Peak Assembly saw the Buddha holding up a flower and smiled in perfect understanding; Subhuti (須菩提) [one of the principal disciples of Gautama Buddha] heard the Buddha's teaching, deeply understood its meaning, and wept with sorrow. So, is the one who laughs right, or is the one who cries right? Don't you see: 'Ten thousand streams flow horizontally, all heading east, surpassing and exquisite in all directions. On the battlefield where ten thousand are terrified, one arrow pierces two eagles in the blue sky.' Ascending the hall, he quoted Guishan (溈山) [a Zen master] sitting in meditation, Yangshan (仰山) [a Zen master] asked the monk if after a hundred years

問先師法道如何只對。溈曰。一粥一飯。仰曰。前面有人不肯又作么生。溈曰。作家師僧。仰便禮拜。溈曰。逢人不得錯舉。師曰。自古及今多少人下語。道嚴而不威恭而無禮。橫按拄杖豎起拳頭。若只恁么卻如何知得他父子相契處。山僧今日也要諸人共知。莫分彼我。彼我無殊。困魚止濼病鳥棲蘆。逡巡不進泥中履。爭得先生一卷書。

西蜀鑾法師通大小乘。佛照謝事居景德。師問照曰。禪家言多不根何也。照曰。汝習何經論。曰諸經粗知頗通百法。照曰。只如昨日雨今日晴。是甚麼法中收。師懵然。照舉癢和子擊曰。莫道禪家所言不根好。師憤曰。昨日雨今日晴畢竟是甚麼法中收。照曰。第二十四時分不相應法中收。師恍悟即禮謝。后歸蜀居講會以直道示徒不泥名相。而眾多引去。遂說偈罷講曰。眾賣華兮獨賣松青青顏色不如紅。算來終不與時合。歸去來兮翠藹中。由是隱居二十年。道俗追慕覆命演法。笑答偈曰。遁跡隱高峰。高峰又不容。不如歸錦里。依舊賣青松。眾列拜悔過。兩川講者爭依之。

文殊能禪師法嗣

常德府德山瓊禪師。受請日上堂曰。作家撈籠不肯住。呼喚不回頭。為甚麼從東過西。自代曰。后五日看。

昭覺純白禪師法嗣

成都府信相宗顯正覺禪師。潼川王

【現代漢語翻譯】問：先師的法道如何對應？溈山禪師說：'一粥一飯。' 仰山禪師問：'前面有人不肯，又該如何？' 溈山禪師說：'作家師僧。' 仰山禪師便禮拜。溈山禪師說：'逢人不得錯舉。' 我說：'自古及今多少人下語，道嚴而不威，恭而無禮，橫按拄杖，豎起拳頭。若只恁么，卻如何知得他父子相契處？山僧今日也要諸人共知，莫分彼我，彼我無殊，困魚止濼，病鳥棲蘆，逡巡不進泥中履，爭得先生一卷書。'

西蜀的鑾法師通曉大小乘佛法。佛照禪師辭去職務，居住在景德寺。禪師問佛照禪師：'禪家所言，多不根源，是何道理？' 佛照禪師說：'你學習什麼經論？' 鑾法師說：'諸經粗略知曉，頗通百法（佛教術語，指唯識宗所立的百種法）。' 佛照禪師說：'比如昨日下雨，今日天晴，這是什麼法中收攝？' 鑾法師茫然不知所措。佛照禪師舉起癢和子（一種禪宗用具）敲打他，說：'莫說禪家所言不根源！' 鑾法師憤然說：'昨日下雨，今日天晴，到底是什麼法中收攝？' 佛照禪師說：'第二十四時分不相應法中收。' 鑾法師恍然大悟，立即禮拜感謝。後來回到蜀地，在講會中以直道開示徒眾，不執泥於名相，然而許多人因此離去。於是鑾法師說偈語停止講法：'眾賣華兮獨賣松，青青顏色不如紅。算來終不與時合，歸去來兮翠藹中。' 因此隱居二十年，道俗之人追慕他，再次請他演法。鑾法師笑著回答偈語：'遁跡隱高峰，高峰又不容。不如歸錦里，依舊賣青松。' 眾人列隊拜謝，懺悔過錯。兩川的講法者爭相效仿他。

文殊能禪師的法嗣

常德府的德山瓊禪師，在受邀之日上堂說法：'作家撈籠不肯住，呼喚不回頭。為甚麼從東過西？' 自問自答：'后五日看。'

昭覺純白禪師的法嗣

成都府信相宗的宗顯正覺禪師，潼川王

【English Translation】 Question: How does one respond to the Dharma path of the former teacher? Weishan (Weishan Lingyou, a famous Chan master) said: 'One congee, one meal.' Yangshan (Yangshan Huiji, a student of Weishan) asked: 'If there is someone ahead who is unwilling, what should be done?' Weishan said: 'A master monk.' Yangshan then bowed. Weishan said: 'Do not make mistakes when encountering people.' I say: 'From ancient times until now, how many people have spoken, saying it is strict but not awe-inspiring, respectful but without propriety, holding a staff horizontally, raising a fist vertically. If it is only like this, how can one know the place where the father and son are in accord? This mountain monk today also wants everyone to know together, do not separate self and other, self and other are not different, a trapped fish stops in a puddle, a sick bird perches on reeds, hesitating and not advancing in muddy shoes, how can one obtain the teacher's scroll?'

The Dharma Master Luan of Western Shu was versed in both the Mahayana and Hinayana teachings. Chan Master Fozhao resigned from his duties and resided at Jingde Temple. The master asked Chan Master Fozhao: 'Why is it that the words of the Chan school often lack roots?' Chan Master Fozhao said: 'What sutras and treatises do you study?' Dharma Master Luan said: 'I have a rough understanding of various sutras and am quite familiar with the Hundred Dharmas (Buddhist term referring to the hundred types of dharmas established by the Yogacara school).' Chan Master Fozhao said: 'For example, yesterday it rained, today it is sunny. In which dharma is this contained?' Dharma Master Luan was at a loss. Chan Master Fozhao raised a 'yang he zi' (a Chan tool) and struck him, saying: 'Don't say that the words of the Chan school lack roots!' Dharma Master Luan said angrily: 'Yesterday it rained, today it is sunny, in which dharma is it ultimately contained?' Chan Master Fozhao said: 'It is contained in the non-corresponding dharmas of the twenty-fourth time division.' Dharma Master Luan suddenly understood and immediately bowed in gratitude. Later, he returned to Shu and instructed his disciples with the direct path in lectures, not clinging to names and forms, but many people left because of this. Therefore, Dharma Master Luan spoke a verse to end the lectures: 'Everyone sells flowers, but I alone sell pine, the green color is not as good as red. Calculating, it will never be in accord with the times, let's return to the emerald mist.' Therefore, he lived in seclusion for twenty years. Daoists and laypeople admired him and again requested him to expound the Dharma. Dharma Master Luan replied with a verse, smiling: 'Escaping traces to hide on a high peak, the high peak is also not accommodating. It is better to return to Jinli and still sell green pine.' The crowd lined up to bow and repent their mistakes. The lecturers of the two rivers competed to imitate him.

Dharma Heir of Chan Master Wenshu Neng

Chan Master Qiong of Deshan in Changde Prefecture, on the day he was invited, ascended the hall and said: 'The skillful fisherman is unwilling to stay in the cage, calling out does not turn his head. Why go from east to west?' He answered himself: 'Look in five days.'

Dharma Heir of Chan Master Chunbai of Zhaojue

Chan Master Zongxian Zhengjue of the Xinxian Sect in Chengdu Prefecture, King of Tongchuan

氏子。少為進士有聲。嘗晝掬溪水為戲。至夜思之。遂見水泠然盈室。欲汲之不可。而塵境自空。曰吾世網裂矣。往依昭覺得度具滿分戒后隨眾咨參。覺一日問師。高高峰頂立深深海底行。汝作么生會。師于言下頓悟曰。釘殺腳跟也。覺拈起拂子曰。這個又作么生。師一笑而出。服勤七祀。南遊至京師歷淮浙。晚見五祖演和尚于海會。出問。未知關棙子。難過趙州橋。趙州橋即不問。如何是關棙子。祖曰。汝且在門外立。師進步一踏而退。祖曰。許多時茶飯元來也有人知滋味。明日入室。祖云。爾便是昨日問話底僧否。我固知爾見處。只是未過得白雲關在。師珍重便出。時圓悟為侍者。師以白雲關意扣之。悟曰。爾但直下會取。師笑曰。我不是不會。只是未諳。待見這老漢共伊理會一上。明日祖往舒城。師與悟繼往。適會於興化。祖問師。記得曾在郡里相見來。師曰全火只候。祖顧悟曰。這漢饒舌。自是機緣相契。游廬阜回。師以高高峰頂立深深海底行所得之語告五祖。祖曰。吾嘗以此事詰先師先師云。我曾問遠和尚。遠曰。貓有歃血之功虎有起尸之德。非素達本源不能到也。師給侍之久。祖鍾愛之。后辭西歸。為小參復以頌送曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。時覺尚無恙。師再侍之

【現代漢語翻譯】現代漢語譯本氏子，年輕時就以進士的身份聞名。曾經白天捧起溪水嬉戲，到了晚上思念此事，就看見水清澈地充滿房間，想要汲取卻不可得，而塵世的境界自然空寂。他說：『我的世俗之網破裂了。』於是前往依止昭覺禪師剃度，受持具足戒后，跟隨大眾請教參禪。昭覺禪師有一天問他：『高高峰頂立，深深海底行，你作何理解？』禪師在言下頓悟，說：『釘殺腳跟也。』昭覺禪師拿起拂子說：『這個又作么生？』禪師一笑而出。服侍七年。南遊至京師，歷經淮浙。晚年拜見五祖法演和尚于海會寺，提出疑問：『未知關棙子（關鍵），難過趙州橋（典故）。趙州橋暫且不問，如何是關棙子？』五祖說：『你且在門外站著。』禪師進步一踏隨即退回。五祖說：『這麼長時間的茶飯，原來也有人知道滋味。』第二天入室，五祖說：『你便是昨天問話的僧人嗎？我固然知道你的見解，只是還沒有通過白雲關。』禪師珍重地便退了出來。當時圓悟禪師擔任侍者，禪師以白雲關的含義請教他。圓悟說：『你只須直下會取。』禪師笑著說：『我不是不會，只是未諳，等待見到這老漢，和他理論一番。』第二天，五祖前往舒城，禪師與圓悟跟隨前往，恰好在興化相遇。五祖問禪師：『記得曾經在郡里相見嗎？』禪師說：『全火只候。』五祖回頭對圓悟說：『這漢饒舌。』自此機緣相契。遊歷廬山返回后，禪師將『高高峰頂立，深深海底行』的所得之語告訴五祖。五祖說：『我曾經用此事詰問先師，先師說：我曾問遠和尚，遠說：貓有歃血之功，虎有起尸之德，非素達本源不能到也。』禪師給侍很久，五祖非常喜愛他。後來辭別西歸，爲了小參再次用頌語送別說：『離鄉四十餘年，一時忘卻蜀語。禪人回到成都，切須記取魯語。』當時昭覺禪師尚且無恙，禪師再次侍奉他。

【English Translation】 English version Shizi, in his youth, was renowned as a Jinshi (successful candidate in the highest imperial examination). He once playfully scooped up stream water during the day, and when he thought of it at night, he saw the water clearly filling the room. He wanted to draw from it but could not, and the realm of dust naturally became empty. He said, 'My worldly net is broken.' He then went to rely on Zen Master Zhaojue to be tonsured, and after receiving the complete precepts, he followed the assembly to consult and practice Chan. One day, Zen Master Zhaojue asked him, 'Standing on the peak of the highest peak, walking in the depths of the deepest sea, how do you understand this?' The Zen master had a sudden enlightenment upon hearing these words and said, 'Nail down the heel.' Zen Master Zhaojue picked up a whisk and said, 'What about this?' The Zen master smiled and left. He served for seven years. He traveled south to the capital, passing through Huai and Zhejiang. In his later years, he visited Zen Master Wuzu Fayan at Haihui Temple and asked, 'Not knowing the guanluzi (key point), it is difficult to cross the Zhaozhou Bridge (allusion). The Zhaozhou Bridge will not be asked for now, what is the guanluzi?' Wuzu said, 'You should stand outside the door for now.' The Zen master took a step forward and then retreated. Wuzu said, 'After such a long time of tea and rice, it turns out that someone knows the taste.' The next day, he entered the room, and Wuzu said, 'Are you the monk who asked the question yesterday? I certainly know your understanding, but you have not yet passed the Baiyun Pass.' The Zen master respectfully withdrew. At that time, Zen Master Yuanwu was serving as an attendant, and the Zen master asked him about the meaning of the Baiyun Pass. Yuanwu said, 'You only need to understand it directly.' The Zen master smiled and said, 'It's not that I don't understand, but I'm not familiar with it. I'll wait to see this old man and reason with him.' The next day, Wuzu went to Shucheng, and the Zen master and Yuanwu followed, and they happened to meet in Xinghua. Wuzu asked the Zen master, 'Do you remember meeting in the prefecture before?' The Zen master said, 'Quanhuo only waits.' Wuzu turned to Yuanwu and said, 'This man is talkative.' From then on, their karmic connections matched. After returning from a trip to Mount Lu, the Zen master told Wuzu the words he had gained from 'Standing on the peak of the highest peak, walking in the depths of the deepest sea.' Wuzu said, 'I once used this matter to question the former teacher, and the former teacher said: I once asked Yuan Heshang, and Yuan said: Cats have the merit of smearing blood, and tigers have the virtue of raising corpses. Those who do not usually understand the source cannot reach it.' The Zen master served for a long time, and Wuzu loved him very much. Later, he bid farewell to return west, and for the small participation, he again sent him off with a verse, saying: 'Having left my hometown for more than forty years, I have temporarily forgotten the Sichuan dialect. When the Chan practitioner returns to Chengdu, he must remember the Lu dialect.' At that time, Zen Master Zhaojue was still well, and the Zen master served him again.

名聲藹著。遂出住長松遷保福信相。僧問。三世諸佛六代祖師總出這圈䙡不得。如何是這圈䙡。師曰。井欄唇。上堂舉。仰山問中邑。如何是佛性義。邑曰。我與爾說個譬喻汝便會也。譬如一室有六窗。內有一獼猴。外有獼猴從東邊喚狌狌獼猴即應。如是六窗俱喚俱應。仰乃禮拜。適蒙和尚指示。某有個疑處。邑曰。爾有甚麼疑。仰曰。只如內獼猴睡時。外獼猴欲與相見又作么生。邑下禪床執仰山手曰。狌狌與爾相見了。師曰。諸人要見二老么。我也與爾說個譬喻。中邑大似個金師。仰山將一塊金來。使金師酬價。金師亦盡價相酬。臨成交易。賣金底。更與貼秤。金師雖然闇喜。心中未免偷疑。何故若非細作定是賊贓。便下座。

大溈瑃禪師法嗣

眉州中巖慧目蘊能禪師。本郡呂氏子。年二十二于村落一富室為校書。偶遊山寺見禪冊閱之似有得。即裂冠圓具一缽遊方。首參寶勝澄甫禪師。所趣頗異。至荊湖謁永安喜真如哲德山繪。造詣益高。迨抵大溈。溈問。上座桑梓何處。師曰。西川。曰我聞西川有普賢菩薩示現是否。師曰。今日得瞻慈相。曰白象何在。師曰。牙爪已具。曰還會轉身么。師提坐具繞禪床一匝。溈曰。不是。這個道理。師趨出。一日溈為眾入室。問僧。黃巢過後還有人收得劍么。僧豎起

【現代漢語翻譯】現代漢語譯本：名聲遠播。於是離開長松寺，先後住持保福寺和信相寺。有僧人問：『三世諸佛、六代祖師都無法超出這個圈子，請問什麼是這個圈子？』禪師說：『井欄的邊緣。』禪師上堂說法時，引用仰山問中邑禪師的故事：『如何是佛性的意義？』中邑禪師說：『我和你說個比喻，你就能明白了。譬如一個房間有六個窗戶，裡面有一隻獼猴。外面也有一隻獼猴，從東邊的窗戶叫』狌狌『（shēngshēng，一種猿類），裡面的獼猴就應答。這樣，六個窗戶都叫，都應答。』仰山聽后就禮拜說：『我今天才蒙和尚您指示。我有個疑問。』中邑禪師說：『你有什麼疑問？』仰山說：『如果裡面的獼猴睡著了，外面的獼猴想要與它相見，又該怎麼辦呢？』中邑禪師走下禪床，拉著仰山的手說：『狌狌已經和你相見了。』禪師說：『各位想要見這兩位老禪師嗎？我也和你們說個比喻。中邑禪師很像一個金匠，仰山拿一塊金子來，讓金匠估價。金匠也盡力估價。眼看就要成交了，賣金子的人，又在秤上做了手腳。金匠雖然暗自高興，心中難免偷偷懷疑。為什麼呢？如果不是小偷做的手腳，一定是贓物。』於是走下座位。

大溈瑃（dà wéi chūn）禪師的法嗣

眉州中巖慧目蘊能（méi zhōu zhōng yán huì mù yùn néng）禪師，是本郡呂氏的兒子。二十二歲時，在村裡一個富人家做校書。偶然遊覽山寺，看到禪宗書籍，閱讀後似乎有所領悟。於是剃度出家，帶著一個缽，四處遊方參學。最初參拜寶勝澄甫（bǎo shèng chéng fǔ）禪師，志趣頗為不同。後來到荊湖一帶，拜訪永安喜（yǒng ān xǐ）、真如哲（zhēn rú zhé）、德山繪（dé shān huì）等禪師，造詣日益提高。等到到達大溈山，大溈禪師問：『上座你的家鄉在哪裡？』禪師說：『西川。』大溈禪師說：『我聽說西川有普賢菩薩（pǔ xián pú sà）示現，是真的嗎？』禪師說：『今天有幸瞻仰您的慈祥面容。』大溈禪師說：『白象（bái xiàng，普賢菩薩的坐騎）在哪裡？』禪師說：『牙和爪都已經具備。』大溈禪師說：『還會轉身嗎？』禪師提起坐具，繞禪床一圈。大溈禪師說：『不是這個道理。』禪師快步走出。一天，大溈禪師為大眾入室說法，問僧人：『黃巢（huáng cháo，唐末農民起義領袖）過後，還有人能收回劍嗎？』僧人豎起

【English Translation】 English version: His reputation spread far and wide. Consequently, he left Changsong Monastery and successively resided at Baofu and Xinxiang Monasteries. A monk asked: 'The Buddhas of the three times and the six generations of patriarchs cannot escape this circle. What is this circle?' The Master said: 'The lip of the well curb.' In an assembly, the Master cited the story of Yangshan asking Zhongyi: 'What is the meaning of Buddha-nature?' Zhongyi said: 'I will tell you a metaphor, and you will understand. For example, a room has six windows, and there is a monkey inside. Outside, there is also a monkey who calls 'Xingxing' (a type of ape) from the east window, and the monkey inside responds. Thus, all six windows call and respond.' Yangshan then bowed and said: 'Today, I have received your instruction. I have a doubt.' Zhongyi said: 'What doubt do you have?' Yangshan said: 'If the monkey inside is asleep, and the monkey outside wants to see it, what should be done?' Zhongyi stepped down from the meditation platform, took Yangshan's hand, and said: 'Xingxing has already met you.' The Master said: 'Do you all want to see these two old masters? I will also tell you a metaphor. Zhongyi is like a goldsmith. Yangshan brings a piece of gold and asks the goldsmith to value it. The goldsmith also values it to the best of his ability. Just as the transaction is about to be completed, the seller of the gold tampers with the scales. Although the goldsmith is secretly pleased, he cannot help but secretly suspect. Why? If it is not a trick by a thief, it must be stolen goods.' Then he stepped down from his seat.

A Dharma Successor of Chan Master Dawei Chun

Chan Master Yuneng Huimu of Zhongyan in Meizhou, was a native of the Lu family in this prefecture. At the age of twenty-two, he worked as a proofreader for a wealthy family in the village. He happened to visit a mountain temple and, upon reading Chan texts, seemed to gain some understanding. He then shaved his head, became a monk, and traveled around with a bowl, seeking instruction. He first visited Chan Master Chengfu of Baosheng, but their interests were quite different. Later, he visited Yong'an Xi, Zhenru Zhe, and Deshan Hui in the Jinghu area, and his attainments increased. When he arrived at Dawei Mountain, Chan Master Dawei asked: 'Where is your hometown, venerable monk?' The Master said: 'Xichuan.' Chan Master Dawei said: 'I have heard that the Bodhisattva Samantabhadra (Pǔxián Púsà) manifests in Xichuan, is this true?' The Master said: 'Today, I am fortunate to behold your compassionate face.' Chan Master Dawei said: 'Where is the white elephant (bái xiàng, the mount of Samantabhadra)?' The Master said: 'The tusks and claws are already complete.' Chan Master Dawei said: 'Can it also turn around?' The Master picked up his sitting cloth and circled the meditation platform once. Chan Master Dawei said: 'This is not the principle.' The Master quickly walked out. One day, Chan Master Dawei entered the room to give instructions to the assembly and asked a monk: 'After Huang Chao (huáng cháo, leader of a peasant uprising in the late Tang Dynasty), is there anyone who can still retrieve the sword?' The monk raised

拳。溈曰。菜刀子。僧曰。爭奈受用不盡。溈喝出。次問師。黃巢過後還有人收得劍么。師亦豎起拳。溈曰。也只是菜刀子。師曰。殺得人即休。遂近前欄胸筑之。溈曰。三十年弄馬騎。今日被驢子撲。后還蜀。庵于舊址。應四眾之請出住報恩。上堂。龍濟道。萬法是心光。諸緣唯性曉。本無迷悟人。只要今日了。師曰。既無迷悟了個甚麼。咄。上堂舉。雪峰一日普請般柴。中路見一僧遂擲下一段柴曰。一大藏教只說這個。後來真如哲道。一大藏教不說這個。據此二尊宿說話是同是別。山僧則不然。豎起拂子曰。提起則如是我聞。放下則信受奉行。室中問崇真氈頭。如何是爾空劫已前父母。真領悟曰。和尚且低聲。遂獻投機頌曰。萬年倉里曾饑饉。大海中住盡長渴。當初尋時尋不見。如今避時避不得。師為印可。一日與黃提刑弈棋次。黃問。數局之中無一局同。千著萬著則故是。如何是那一著。師提起棋子示之。黃佇思。師曰。不見道。從前十九路迷殺幾多人。師住持三十餘年。凡說法不許錄其語。臨終書偈趺坐而化。阇維時暴風忽起煙所至處皆雨設利。道俗斸其地皆得之。心舌不壞。塔于本山。

懷安軍雲頂寶覺宗印禪師上堂。古者道識得橙子周匝有餘。又道識得橙子天地懸殊。山僧總不恁么識得橙子是甚麼

【現代漢語翻譯】現代漢語譯本僧人舉起拳頭。溈山（溈山佑，禪宗大師）說：『菜刀子。』僧人說：『爭奈受用不盡。』溈山呵斥他。接著問師父：『黃巢（唐末農民起義領袖）過後還有人收得劍么？』師父也豎起拳頭。溈山說：『也只是菜刀子。』師父說：『殺得人即休。』遂近前攔胸筑之。溈山說：『三十年弄馬騎，今日被驢子撲。』後來回到四川，在舊址結庵。應四眾的請求出任報恩寺住持。上堂說法：龍濟（禪宗人物）道：『萬法是心光，諸緣唯性曉，本無迷悟人，只要今日了。』師父說：『既無迷悟了個甚麼？』咄！上堂舉例：雪峰（雪峰義存，禪宗大師）一日普請搬柴，中路見一僧，遂擲下一段柴曰：『一大藏教只說這個。』後來真如哲道：『一大藏教不說這個。』據此二尊宿說話是同是別？山僧則不然。』豎起拂子曰：『提起則如是我聞，放下則信受奉行。』室中問崇真氈頭：『如何是爾空劫已前父母？』真領悟曰：『和尚且低聲。』遂獻投機頌曰：『萬年倉里曾饑饉，大海中住盡長渴。當初尋時尋不見，如今避時避不得。』師父為他印可。一日與黃提刑弈棋次，黃問：『數局之中無一局同，千著萬著則故是，如何是那一著？』師父提起棋子示之。黃佇思。師父說：『不見道，從前十九路迷殺幾多人。』師父住持三十餘年，凡說法不許錄其語。臨終書偈趺坐而化。阇維時暴風忽起，煙所至處皆雨設利。道俗斸其地皆得之。心舌不壞。塔于本山。懷安軍雲頂寶覺宗印禪師上堂。古人道：『識得橙子周匝有餘。』又道：『識得橙子天地懸殊。』山僧總不恁么，識得橙子是甚麼？

【English Translation】 English version A monk raised his fist. Weishan (Weishan You, a Chan master) said, 'A kitchen knife.' The monk said, 'But it can't be used up.' Weishan scolded him. Then he asked the master, 'After Huang Chao (leader of the peasant uprising at the end of the Tang Dynasty), is there anyone who can collect the swords?' The master also raised his fist. Weishan said, 'It's just a kitchen knife.' The master said, 'It's over when it kills someone.' Then he stepped forward and blocked his chest. Weishan said, 'Thirty years of riding horses, today I was knocked down by a donkey.' Later, he returned to Sichuan and built a hermitage on the old site. At the request of the four assemblies, he became the abbot of Bao'en Temple. In the Dharma hall, he said: Longji (a Chan figure) said, 'All dharmas are the light of the mind, all conditions are understood by the nature, there is originally no one who is confused or enlightened, just understand it today.' The master said, 'Since there is no confusion or enlightenment, what is there to understand?' Bah! In the Dharma hall, he cited the example: One day, Xuefeng (Xuefeng Yicun, a Chan master) was doing chores to carry firewood, and he saw a monk on the way, so he threw down a piece of firewood and said, 'The entire Great Treasury of Teachings only speaks of this.' Later, Zhenru Zhe said, 'The entire Great Treasury of Teachings does not speak of this.' According to these two venerable monks, are their words the same or different? This mountain monk is not like that.' He raised his whisk and said, 'When raised, it is Thus I have heard; when lowered, it is believed and practiced.' In the room, he asked Chongzhen felt head: 'What are your parents before the empty eon?' Zhen realized and said, 'Abbot, please lower your voice.' Then he presented a verse of accord: 'In the ten-thousand-year granary, there has been famine; in the great sea, one lives with endless thirst. When searching in the beginning, it could not be found; now when avoiding, it cannot be avoided.' The master approved it for him. One day, he was playing chess with Huang Tixing, and Huang asked, 'Among several games, no two games are the same, thousands of moves are still the same, what is that one move?' The master raised a chess piece to show him. Huang pondered. The master said, 'Haven't you heard, the nineteen roads from before have confused and killed so many people.' The master presided over the temple for more than thirty years, and did not allow his words to be recorded. At the end of his life, he wrote a verse, sat in the lotus position, and passed away. During the cremation, a violent wind suddenly arose, and wherever the smoke reached, it rained relics. Monks and laypeople dug the ground and obtained them. His heart and tongue did not decay. He was buried in a pagoda on this mountain. Zen Master Zongyin of Baojue, Yunding, Huaian Army, ascended the Dharma hall. An ancient person said, 'Knowing the orange is more than enough all around.' Another said, 'Knowing the orange is as different as heaven and earth.' This mountain monk is not like that at all, what is knowing the orange?

閑傢俱。一日普說罷。師曰。諸子未要散去。更聽一偈。乃曰。四十九年。一場熱哄。八十七春。老漢獨弄。誰少誰多。一般作夢。歸去來兮。梅梢雪重言訖下座倚杖而逝。

饒州薦福英禪師法嗣

福州等覺普明禪師。開堂日上首白槌罷。師良久普視大眾曰。奇哉妙哉。是諸人還於此觀得么。若實於此觀得。盡十方世界更無微毫許法可與。為見為聞。亦無纖芥許法可與為對為待。可謂露裸裸赤灑灑。若觀不得定是根塵結縛未解。凡聖情量不脫。終日只在是非得失里轉倒。有什麼用處。眾中莫有超然獨脫灑落底衲僧么。無妨出來與爾證明。僧問。如何是奪人不奪境。師曰。風清月白。僧云。如何是奪境不奪人。師曰。灰頭土面。僧云。如何是人境俱不奪。師曰。海晏河清。僧云。如何是人境兩俱奪。師曰。水泄不通。問如何是賓中賓。師曰。伶俜更苦辛。僧云。如何是賓中主。師曰。問處甚分明。僧云。如何是主中賓。師曰。垂手入紅塵。僧云。如何是主中主。師曰。寶劍當胸。僧云。賓主已蒙師指示。向上宗乘事若何。師曰。且待別時來。乃曰。休休。直饒問若聯珠答如瓶瀉。于道遠之遠矣。何謂也。若論此事一大藏教更不能詮。三世諸佛唯是自得輝今耀古。忘見絕知彌滿十虛。定有方所。只為情生智隔

【現代漢語翻譯】現代漢語譯本：

閑傢俱。一日普說完畢。師父說：『各位不要散去，再聽一首偈。』於是說：『四十九年，一場熱鬧鬨鬧；八十七春，老漢獨自玩弄。誰少誰多，一般都在做夢。歸去來兮，梅花枝頭雪壓正重。』說完便下座，拄著枴杖去世了。

饒州薦福英禪師的法嗣

福州等覺普明禪師。開堂日，上首僧敲槌完畢。師父良久注視大眾說：『奇妙啊，奇妙啊！各位能在這裡觀照到嗎？如果真的能在這裡觀照到，整個十方世界再沒有絲毫的法可以與之相比，無論是見還是聞，也沒有絲毫的法可以與之相對待。可以說是赤裸裸、光溜溜的。如果觀照不到，一定是根塵的結縛沒有解開，凡聖的情量沒有脫離，終日只在是非得失里顛倒，有什麼用處？大眾中莫非有超然獨脫、灑脫自在的衲僧嗎？不妨出來與你證明。』有僧人問：『如何是奪人不奪境？』師父說：『風清月白。』僧人說：『如何是奪境不奪人？』師父說：『灰頭土面。』僧人說：『如何是人境俱不奪？』師父說：『海晏河清。』僧人說：『如何是人境兩俱奪？』師父說：『水泄不通。』問：『如何是賓中賓？』師父說：『伶仃更加辛苦。』僧人說：『如何是賓中主？』師父說：『問處甚是分明。』僧人說：『如何是主中賓？』師父說：『垂手入紅塵。』僧人說：『如何是主中主？』師父說：『寶劍當胸。』僧人說：『賓主已經蒙師父指示，向上宗乘之事又將如何？』師父說：『且待別時再說。』於是說：『罷了，罷了！縱然問話像連珠一樣，回答像瓶子倒水一樣，離道還差得很遠啊！為什麼這麼說呢？若論此事，一大藏教也不能完全詮釋，三世諸佛唯有自己證得，光輝照耀古今，忘卻見解，斷絕知解，瀰漫整個十方虛空，本來就沒有固定的處所，只因爲情念產生，智慧就被隔斷了。』

【English Translation】 English version:

Idle furniture. One day, after a general sermon, the Master said, 'You should not disperse yet. Listen to another verse.' Then he said, 'Forty-nine years, a bustling commotion; eighty-seven springs, the old man plays alone. Who has less, who has more? All are dreaming the same dream. Return, oh return! The plum blossoms are heavy with snow.' Having spoken, he descended from the seat, leaned on his staff, and passed away.

A Dharma successor of Zen Master Ying of Jianfu Temple in Raozhou

Zen Master Puming of Dengjue Temple in Fuzhou. On the day of his opening Dharma talk, after the leading monk struck the gavel, the Master gazed at the assembly for a long time and said, 'Wonderful, wonderful! Can you all observe it here? If you can truly observe it here, there is not a single dharma in the entire ten directions that can be compared to it. Whether it is seeing or hearing, there is not a single dharma that can be compared to it in terms of opposition or dependence. It can be said to be utterly naked and bare. If you cannot observe it, it must be that the bonds of the senses and objects have not been untied, and the emotional measurements of the mundane and the sacred have not been shed. All day long, you are just turning upside down in right and wrong, gain and loss. What use is that? Is there not a transcendent, detached, and free-spirited monk among you? You may as well come out and I will prove it to you.' A monk asked, 'What is seizing the person but not seizing the environment?' The Master said, 'Clear wind and bright moon.' The monk said, 'What is seizing the environment but not seizing the person?' The Master said, 'Ash-covered head and dirt-smeared face.' The monk said, 'What is neither seizing the person nor seizing the environment?' The Master said, 'The sea is calm and the river is clear.' The monk said, 'What is seizing both the person and the environment?' The Master said, 'Not a drop can leak through.' Asked, 'What is a guest within a guest?' The Master said, 'Lonely and even more bitter.' The monk said, 'What is a host within a guest?' The Master said, 'The question is very clear.' The monk said, 'What is a guest within a host?' The Master said, 'Dropping hands into the red dust.' The monk said, 'What is a host within a host?' The Master said, 'A precious sword at the chest.' The monk said, 'The guest and host have already received the Master's instruction. What about the matter of the upward lineage?' The Master said, 'Let's wait for another time to discuss it.' Then he said, 'Enough, enough! Even if questions are like linked pearls and answers are like pouring water from a bottle, it is still far, far away from the Way! Why is that? If we talk about this matter, the entire Great Treasury of Scriptures cannot fully explain it. The Buddhas of the three worlds only attain it themselves, shining brilliantly throughout the ages, forgetting views and severing knowledge, filling the entire ten directions of space. Originally, there is no fixed place. It is only because emotions arise that wisdom is obstructed.'

想變體殊。于日用間不能自覺。所以勞他先德回首塵勞。開方便門示真實相。方便門已八字打開了。也還有入得底么。若向這裡入得。便能持實相印。建大法幢。出沒縱橫捲舒自在。直饒到此猶落建化門庭。未為衲僧徑要一路。作么生是徑要一路。良久曰。肯重不得全卸卻方為妙。珍重。

泐潭干禪師法嗣

潭州龍牙宗密禪師。豫章人。僧問。如何是佛。師曰莫寐語。問如何是一切法。師曰。早落第二。上堂大眾集。師曰。已是團欒不勞雕琢。歸堂喫茶。上堂。休把庭華類此身。庭花落後更逢春。此身一往知何處。三界茫茫愁殺人。

江州圓通道旻圓機禪師。世稱古佛。興化蔡氏子。母夢吞摩尼寶珠有孕。生五歲足不履口不言。母抱游西明寺見佛像。遽履地合爪稱南無佛仍作禮。人大異之。及官學大梁。依景德寺德祥出家試經得度。遍往參激皆染指。親溈山喆禪師最久。晚慕泐潭往謁。潭見默器之。師陳歷參所得不蒙印可。潭舉世尊拈華迦葉微笑語以問。復不契。后侍潭行次。潭以拄杖架肩長噓曰。會么。師擬對。潭便打。有頃復拈草示之曰。是甚麼。師亦擬對。潭遂喝。於是頓明大法。作拈華勢。乃曰。這回瞞旻上座不得也。潭挽曰。更道更道。師曰。南山起云北山下雨。即禮拜。潭首肯。后開

【現代漢語翻譯】現代漢語譯本：想要變得與衆不同，在日常生活中卻不能自覺。所以要勞煩先德回頭看看塵世的勞苦，開啟方便之門，揭示真實面貌。（'方便門'這八個字已經打開了，）難道還沒有能夠進入的嗎？如果能從這裡進入，便能持有實相印（指對事物真實不虛的印證），建立大法幢（比喻弘揚佛法），出沒縱橫，卷舒自在。即使到了這個地步，仍然落在建化門庭（指有為造作的教化），還不是衲僧（指僧人）的徑要一路（指最直接的道路）。什麼是徑要一路？良久之後說：肯完全卸下重擔才是最妙的。珍重。

泐潭干禪師的法嗣

潭州龍牙宗密禪師，豫章人。有僧人問：『什麼是佛？』禪師說：『不要說夢話。』問：『什麼是一切法？』禪師說：『早就落入第二義了。』（指不是第一義諦）上堂時，大眾聚集。禪師說：『已經是團團圓圓了，不需要再雕琢了。』（指本性圓滿）回禪堂喝茶。上堂時說：『不要把庭院中的花比作自身，庭院中的花落了之後還能再逢春天。此身一旦逝去，知道會到哪裡去呢？三界茫茫，愁煞人啊。』

江州圓通道旻圓機禪師，世人稱他為古佛。是興化蔡氏的兒子。他的母親夢見吞下摩尼寶珠（象徵佛陀的智慧和功德）而懷孕。出生后五歲，腳不落地，口不說話。母親抱著他遊覽西明寺，見到佛像，他立刻走在地上，合掌稱念『南無佛』（皈依佛），並且作禮。人們都感到非常驚異。等到在官學大梁學習時，依止景德寺的德祥出家，通過試經得到了度牒。他廣泛地參訪名師，都只是略有沾染。親近溈山喆禪師的時間最長。晚年仰慕泐潭，前去拜謁。泐潭認為他是可造之材。道旻禪師陳述了歷次參訪所得，卻沒有得到泐潭的印可。泐潭舉出世尊拈花，迦葉微笑的典故來問他，仍然不契合。後來侍奉泐潭行走時，泐潭用拄杖架在他的肩膀上，長嘆一聲說：『會么？』道旻禪師想要回答，泐潭就打了他。過了一會兒，泐潭又拿起一根草給他看，說：『這是什麼？』道旻禪師也想要回答，泐潭就喝斥他。於是道旻禪師頓悟了大法，做了拈花的姿勢，說：『這次瞞不過旻上座了。』泐潭拉住他說：『再說，再說。』道旻禪師說：『南山起云，北山下雨。』隨即禮拜。泐潭點頭認可。後來開...

【English Translation】 English version: Wanting to be different, yet unable to realize it in daily life. Therefore, we trouble the former sages to look back at the toils of the mundane world, open the gate of expedient means, and reveal the true appearance. (The eight words 'gate of expedient means' have already been opened,) is there still no one who can enter? If one can enter from here, then one can hold the seal of true reality (referring to the verification of things as true and not false), establish the great Dharma banner (a metaphor for propagating the Buddha's teachings), appearing and disappearing freely, rolling and unrolling at will. Even having reached this stage, one still falls within the courtyard of constructed transformation (referring to contrived teachings), not yet the direct path for a monk (referring to the most direct path). What is the direct path? After a long silence, he said: Being willing to completely unload the burden is the most wonderful. Treasure this.

Successor of Chan Master Gan of Letan

Chan Master Zongmi of Longya in Tanzhou (潭州), was a native of Yuzhang (豫章). A monk asked: 'What is Buddha?' The master said: 'Don't speak in your sleep.' Asked: 'What is all Dharma?' The master said: 'Already fallen into the second meaning.' (referring to not the first principle) When ascending the hall, the assembly gathered. The master said: 'It is already complete and round, no need for further carving.' (referring to the inherent perfection of nature) Returning to the hall to drink tea. Ascending the hall, he said: 'Do not compare the flowers in the courtyard to this body, the flowers in the courtyard can meet spring again after they fall. Once this body departs, who knows where it will go? The three realms are vast and boundless, causing people to worry to death.'

Chan Master Yuanji Daomin of Yuantong in Jiangzhou (江州), was known by the world as the Ancient Buddha. He was the son of the Cai family of Xinghua (興化). His mother dreamed of swallowing a Mani jewel (摩尼寶珠, symbolizing the wisdom and merit of the Buddha) and became pregnant. After birth, at the age of five, his feet did not touch the ground, and his mouth did not speak. His mother carried him to visit Ximing Temple (西明寺), and upon seeing the Buddha statue, he immediately walked on the ground, put his palms together and chanted 'Namo Buddha' (南無佛, refuge in Buddha), and bowed. People were very surprised. When studying in the official school of Daliang (大梁), he relied on Dexiang (德祥) of Jingde Temple (景德寺) to leave home and passed the scripture examination to obtain ordination. He widely visited famous teachers, but only had slight contact. He was closest to Chan Master Zhe (喆) of Weishan (溈山) for the longest time. In his later years, he admired Letan (泐潭) and went to visit him. Letan considered him to be a promising talent. Daomin Chan Master recounted his past visits, but did not receive Letan's approval. Letan cited the story of the World Honored One holding up a flower and Kashyapa (迦葉) smiling to ask him, but it still did not match. Later, while serving Letan on a walk, Letan put his staff on his shoulder and sighed, 'Do you understand?' Daomin Chan Master wanted to answer, but Letan hit him. After a while, Letan picked up a blade of grass and showed it to him, saying, 'What is this?' Daomin Chan Master also wanted to answer, but Letan shouted at him. Thereupon, Daomin Chan Master suddenly realized the great Dharma, made the gesture of holding up a flower, and said, 'This time, I can't hide it from Senior Daomin.' Letan grabbed him and said, 'Say more, say more.' Daomin Chan Master said, 'Clouds rise in the southern mountains, rain falls in the northern mountains.' Then he bowed. Letan nodded in approval. Later, opening...

法灌溪。次居圓通。以符道濟禪師之記。學者向臻。朝廷聞其道。會宰臣復為之請錫以命服與圓機號。上堂。諸佛出世無法與人。只是抽釘拔楔除疑斷惑。學道之士不可自謾。若有一疑如芥子許。是汝真善知識。喝一喝曰。是甚麼切莫刺腦入膠盆。

慶元府天童普交禪師。郡之萬齡畢氏子。幼穎悟未冠得度。往南屏聽臺教。因為檀越修懺摩。有問曰。公之所懺罪為自懺邪為他懺邪。若自懺罪罪性何來。若懺他罪他罪非汝烏能懺之。師不能對。遂改服遊方。造泐潭。足才踵門。潭即呵之。師擬問。潭即拽杖逐之。一日忽呼師至丈室曰。我有古人公案。要與爾。商量。師擬進語。潭遂喝。師豁然領悟乃大笑。潭下繩床執師手曰。汝會佛法邪。師便喝復拓開。潭大笑。於是名聞四馳學者宗仰。后歸桑梓留天童掩關卻掃者八年。寺偶虛席。郡僚命師開法。恐其遁。預遣吏候于道。故不得辭。受請日上堂曰。咄哉黃面老。佛法付王臣。林下無情客。官差逼殺人。莫有知心底為我免得么。若無不免將錯就錯。便下座。師凡見僧來必叱曰。楖栗未擔時為汝說了也。且道說個甚麼。招手洗缽拈扇張弓。趙州柏樹子。靈云見桃花。且擲放一邊。山僧無恁么間唇吻與爾打葛藤。何不休歇去。拈拄杖逐之。宣和六年三月二十日沐浴升堂

【現代漢語翻譯】現代漢語譯本法灌溪（地名）。之後住在圓通寺，因為符合道濟禪師的預言。學者們紛紛前來。朝廷聽說了他的道行，宰相就請求朝廷授予他官服和圓機這個稱號。上堂時說：諸佛出世，沒有法可以給人，只是抽釘拔楔，解除疑惑，斷除迷惑。學道的人不可以自欺。如果有一點像芥菜籽那麼大的疑惑，那就是你真正的善知識。』喝』一聲說：『這是什麼？切莫刺腦入膠盆（比喻陷入迷惑）。』

慶元府的天童普交禪師，是郡里萬齡畢家的兒子。從小就聰明，還沒成年就出家了。去南屏聽講天臺宗的教義。因為信徒們修懺摩（懺悔儀式），有人問：『您所懺悔的罪，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔，罪的本性從哪裡來？如果是為他人懺悔，他人的罪不是你的，你怎麼能懺悔呢？』禪師不能回答。於是改穿僧服，四處遊歷。到了泐潭，剛踏進門，泐潭就呵斥他。禪師想要發問，泐潭就用禪杖驅趕他。有一天，泐潭忽然叫禪師到方丈室說：『我有一個古人的公案，要和你商量。』禪師想要說話，泐潭就喝斥他。禪師豁然領悟，於是大笑。泐潭下禪床，拉著禪師的手說：『你懂佛法了嗎？』禪師就喝斥一聲，又推開他。泐潭大笑。於是禪師的名聲傳遍四方，學者們都敬仰他。後來回到家鄉，留在天童寺閉關掃地八年。寺里偶然空缺，郡里的官員命令禪師開法。害怕他逃走，預先派官吏在路上等候，所以禪師不能推辭。接受邀請那天上堂說：『咄哉（感嘆詞）黃面老（指佛），佛法交付給王臣。林下的無情客，官差逼死人。有沒有知心的人為我免除這件事呢？如果沒有，那就將錯就錯。』說完就下座了。禪師凡是看見僧人來，必定呵斥說：『楖栗（一種木杖）還沒擔起來的時候，就為你們說過了。』且說說了什麼？招手、洗缽、拈扇、張弓，趙州的柏樹子，靈云見桃花，且都扔在一邊。山僧我沒有那麼多閑工夫和你們打葛藤（糾纏不清）。為什麼不休息去呢？』拿起拄杖驅趕他們。宣和六年三月二十日，沐浴后升堂。

【English Translation】 English version Fa Guanxi (place name). Later resided in Yuantong Temple, in accordance with the prophecy of Zen Master Daoji. Scholars flocked to him. The court heard of his Dao (teachings), and the prime minister requested the court to grant him official robes and the title Yuanji. During an address, he said: 'When Buddhas appear in the world, there is no Dharma (law, teaching) to give to people, only to remove nails and wedges, dispel doubts, and cut off delusions. Those who study the Dao must not deceive themselves. If there is a doubt as small as a mustard seed, that is your true good teacher.' He shouted 'What is this? Do not pierce your brain and enter the glue pot (metaphor for falling into confusion).'

Zen Master Putong of Tiantong Temple in Qingyuan Prefecture was the son of the Bi family of Wanling in the prefecture. He was intelligent from a young age and became a monk before adulthood. He went to Nanping to listen to the teachings of the Tiantai school. Because the patrons were performing Chanmo (repentance rituals), someone asked: 'The sins you are repenting, are you repenting for yourself or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, the sins of others are not yours, how can you repent for them?' The Zen master could not answer. So he changed into monastic robes and traveled around. He arrived at Letan, and as soon as he stepped through the door, Letan scolded him. The Zen master wanted to ask a question, but Letan drove him away with a staff. One day, Letan suddenly called the Zen master to his abbot's room and said: 'I have an ancient Koan (a paradoxical anecdote or riddle), I want to discuss it with you.' The Zen master wanted to speak, but Letan shouted at him. The Zen master suddenly understood and laughed loudly. Letan got off the Zen bed, took the Zen master's hand and said: 'Do you understand the Buddha Dharma?' The Zen master shouted and pushed him away. Letan laughed loudly. Thus, the Zen master's fame spread far and wide, and scholars admired him. Later, he returned to his hometown and stayed at Tiantong Temple, closing himself off and sweeping the grounds for eight years. The temple happened to be vacant, and the officials of the prefecture ordered the Zen master to open the Dharma. Fearing that he would escape, they sent officials to wait on the road in advance, so the Zen master could not refuse. On the day he accepted the invitation, he said during an address: 'Alas! (exclamation) Yellow-faced old man (referring to the Buddha), the Buddha Dharma is handed over to the king's ministers. The heartless guest under the forest, the official duties are killing people. Is there anyone who understands my heart and can exempt me from this matter? If not, then let's make the best of a bad situation.' After speaking, he stepped down from the seat. Whenever the Zen master saw a monk coming, he would scold: 'Before you even carried the Jie Li (a wooden staff), I already told you.' And what did I say? Waving, washing the bowl, picking up the fan, drawing the bow, Zhaozhou's cypress tree, Lingyun seeing the peach blossoms, let's throw them all aside. I, the mountain monk, don't have so much free time to argue with you. Why don't you go rest?' He picked up his staff and drove them away. On the twentieth day of the third month of the sixth year of Xuanhe, after bathing, he ascended the hall.

說偈脫然示寂。偈曰。寶杖敲空觸處春。箇中消息特彌綸。昨宵風動寒巖冷。驚起泥牛耕白雲。壽七十七。臘五十八。

福州東禪祖鑒從密禪師。汀州人也。上堂。開口不是禪。合口不是道。踏步擬進前。全身落荒草。

楚州勝因戲魚咸靜禪師。本郡高氏子。上堂。遊遍天下當知寸步不曾移。歷盡門庭家家灶底少煙不得。所以肩筇峭履乘興而行。掣釣沈絲任性而住。不為故鄉田地好。因緣熟處便為家。今日信手拈來。從前幾曾計較。不離舊時科段。一回舉著一回新。明眼底瞥地便回。未悟者識取面目。且道如何是本來面目。良久曰。前臺花發後臺見。上界鐘聲地獄聞。以拂子擊禪床下座。上堂舉。世尊在摩竭陀國為眾說法。是時將欲白夏。乃謂阿難曰。諸大弟子人天四眾我常說法不生敬仰。我今入因沙臼室中坐夏九旬。忽有人來問法之時。汝代為我說一切法不生一切法不滅。言訖掩室而坐。師召大眾曰。釋迦老子初成佛道之時。大都事不獲已。才方成個保社。便生退倦之心。勝因當時若見。將釘釘卻室門。教他一生無出身之路。免得後代兒孫遞相倣傚。不見道。若不傳法度眾生。是不名為報恩者。擊拂子下座。后晦處漣漪之天寧示微疾。書偈曰。弄罷影戲。七十一載。更問如何。回來別賽。置筆而逝。

【現代漢語翻譯】現代漢語譯本說偈語后安詳離世。偈語說：『寶杖敲擊虛空，處處都是春天。其中的訊息特別圓滿周到。昨夜風吹動，寒冷的巖石更加寒冷，驚醒了泥做的牛在白雲中耕地。』享年七十七歲，僧臘五十八年。

福州東禪祖鑒從密禪師，是汀州人。上堂開示說：『開口說話不是禪，閉口不言也不是道。抬腳想要向前走，全身都落入荒草之中。』

楚州勝因戲魚咸靜禪師，是本郡高氏之子。上堂開示說：『遊遍天下，應當知道寸步都沒有移動過。歷經各種門庭，家家戶戶的灶底下都缺少柴火。所以肩上扛著竹杖，腳穿草鞋，興致勃勃地行走。放下魚竿，沉下魚線，隨心所欲地居住。不是因為故鄉的田地好，而是因緣成熟的地方就是家。今天隨意拈來，從前哪裡計較過。不離開舊時的規矩，每次舉起都煥然一新。明眼人一眼就能看穿，未開悟的人要認識清楚本來面目。那麼，什麼是本來面目呢？』良久后說：『前臺的花開了，後臺也能看見；上界的鐘聲響了，地獄也能聽見。』用拂子敲擊禪床後下座。上堂時舉例說：『世尊（釋迦牟尼佛的尊稱）在摩竭陀國（古代印度的一個國家）為大眾說法。當時將要進入夏安居，於是對阿難（釋迦牟尼佛的十大弟子之一）說：各位大弟子、人天四眾，我經常說法，你們卻不生起敬仰之心。我現在進入因沙臼室中坐夏九旬。如果有人來問法，你代替我說一切法不生也不滅。』說完就關上門坐禪。禪師召集大眾說：釋迦老子（對釋迦牟尼佛的戲稱）剛成佛道的時候，實在是迫不得已，才勉強成立了一個保社，就產生了退隱厭倦之心。勝因當時如果見到，就用釘子把門釘死，讓他一生都沒有出頭的機會，免得後代的子孫互相效仿。不見道，如果不傳法度化眾生，就不能算是報恩的人。』擊打拂子後下座。後來在晦處漣漪的天寧寺略微生病，寫下偈語說：『玩弄完影戲，已經七十一歲。還要問什麼呢？回來再比一場。』放下筆就去世了。

【English Translation】 English version He spoke a verse and passed away peacefully. The verse says: 'The precious staff strikes the void, everywhere is spring. The message within is especially complete and thorough. Last night the wind blew, the cold rocks became even colder, startling the mud ox to plow the white clouds.' He lived to seventy-seven years old, with fifty-eight years as a monk.

Chan Master Zujian Congmi of Dongchan Temple in Fuzhou, was a native of Tingzhou. He said in his Dharma talk: 'Opening your mouth is not Chan, closing your mouth is not the Dao. If you try to step forward, your whole body will fall into the wilderness.'

Chan Master Xianjing Xiyu of Shengyin Temple in Chuzhou, was a son of the Gao family in this prefecture. He said in his Dharma talk: 'Having traveled all over the world, you should know that you have not moved an inch. Having experienced all kinds of households, every family's stove lacks firewood. Therefore, carrying a bamboo staff on your shoulder and wearing straw sandals, you walk with great interest. Casting your fishing rod and sinking your line, you live as you please. It is not because the fields of your hometown are good, but wherever the conditions are ripe, that is your home. Today, I pick it up casually, never having calculated it before. Without leaving the old rules, each time I raise it, it is brand new. Those with clear eyes can see through it at a glance, those who are not enlightened should clearly recognize their original face. So, what is the original face?' After a long pause, he said: 'The flowers in the front stage bloom, and can be seen in the back stage; the sound of the bell in the upper realm is heard in the lower realm.' He struck the Zen platform with his whisk and descended from the seat. In his Dharma talk, he cited the example: 'The World Honored One (Shijiamouni fo de zuncheng) [the honorable title of Shakyamuni Buddha] was preaching to the assembly in Magadha (Mo jie tuo guo) [an ancient Indian kingdom]. At that time, he was about to enter the summer retreat, so he said to Ananda (A nan) [one of the ten major disciples of Shakyamuni Buddha]: 'All you great disciples, the four assemblies of humans and gods, I often preach the Dharma, but you do not give rise to reverence. Now I will enter the Inshakusil chamber and sit for ninety days during the summer retreat. If someone comes to ask for the Dharma, you should say on my behalf that all dharmas neither arise nor cease.' After speaking, he closed the door and sat in meditation. The Chan Master summoned the assembly and said: 'When Shakya the Old Man (Shi jia lao zi) [a playful name for Shakyamuni Buddha] first attained Buddhahood, it was truly a last resort, and he barely established a bao she (bao she) [a mutual guarantee association], and then he developed a desire to retire and become weary. If Shengyin had seen it at that time, he would have nailed the door shut, preventing him from ever having a chance to emerge, so as to prevent future generations from imitating each other. Don't you see, if you don't transmit the Dharma to liberate sentient beings, you cannot be considered a grateful person.' He struck the whisk and descended from the seat. Later, at Tianning Temple in Huichu Lianyi, he became slightly ill and wrote a verse saying: 'Having finished playing the shadow puppet show, I am already seventy-one years old. What else is there to ask? I'll come back for another match.' He put down his pen and passed away.

慶元府二靈知和庵主。蘇臺玉峰張氏子。兒時嘗習坐垂堂。堂傾父母意其必死。師瞑目自若因使出家年滿得度。趨謁泐潭。潭見乃問作甚麼。師擬對。潭便打。復喝曰。爾喚甚麼作禪師驀領旨。即曰。禪無後無先。波澄大海月印青天。又問如何是道。師曰。道紅塵浩浩不用安排本無欠少。潭然之。次謁衡岳辯禪師。辯尤契重。元符間抵雪竇之中峰棲云兩庵逾二十年。嘗有偈曰。竹筧二三升野水。松窗五七片閑云。道人活計只如此。留與人間作見聞。有志於道者多往見之。僧至禮拜。師曰。近離甚處。曰天童。師曰。太白峰高多少。僧以手砟額作望勢。師曰。猶有這個在。曰卻請庵主道。師卻作斫額勢。僧擬議。師便打。師初偕天童交禪師問道盟曰。他日吾二人宜踞孤峰絕頂目視霄漢為世外之人。不可作今時籍名官府屈節下氣於人者。后交爽盟。至則師竟不接。正言陳公以計誘師出山。住二靈三十年間居無長物。唯二虎侍其右。一日威於人以偈遣之。宣和七年四月十二日趺坐而逝。正言陳公狀師行實。及示寂異跡甚詳。仍塑其像二虎侍之。至今存焉。

廬州西天王興化可都禪師。僧問。祖意西來即不問。為人一句請師宣。師曰。片云歸后洞只鶴舞清虛。僧云。與么則興化得人群生有賴也。師曰。鳥啄古林木

【現代漢語翻譯】現代漢語譯本慶元府二靈知和庵主，是蘇臺玉峰張氏的兒子。小時候曾經學著打坐，在廳堂邊。一次廳堂傾斜，父母認為他必死無疑。庵主卻閉著眼睛，神態自若，於是父母就讓他出家，成年後正式剃度。他前往拜見泐潭禪師。泐潭禪師見到他便問：『你來做什麼？』庵主剛要回答，泐潭禪師就打了他，又喝道：『你把什麼叫做禪師？』庵主立刻領悟了禪意，隨即說：『禪無先後，如同波浪平息，大海澄凈，月亮倒映在青天。』又問：『如何是道？』庵主說：『道在紅塵之中，浩浩蕩蕩，不用安排，本來就沒有欠缺。』泐潭禪師對此表示認可。之後，庵主又拜見了衡岳辯禪師，辯禪師對他格外器重。元符年間，他來到雪竇的中峰棲云兩座庵，住了二十多年。他曾經作偈說：『竹筧引來二三升山泉，松窗映照五七片閑散的云。道人的生活就是這樣，留給世人作為見聞。』有志於道的人很多都前去拜見他。有僧人前來禮拜，庵主問：『你從哪裡來？』僧人回答：『天童寺。』庵主問：『太白峰有多高？』僧人以手作勢，彷彿在抬頭仰望。庵主說：『你還有這個在。』僧人說：『請庵主說。』庵主也作了一個砍額頭的姿勢。僧人猶豫不決，庵主就打了他。庵主當初與天童交禪師結為道友，約定說：『將來我們兩人應該佔據孤峰絕頂，目光遠眺天際，做世外之人，不可像現在這樣，藉著名聲依附官府，對人屈膝低頭。』後來交禪師違背了盟約，庵主就始終不接見他。正言陳公用計策引誘庵主出山，住在二靈三十年間，居所沒有多餘的物品，只有兩隻老虎侍奉在他左右。有一天，庵主用偈語威懾老虎，將它們遣走。宣和七年四月十二日，庵主結跏趺坐而逝。正言陳公詳細地記錄了庵主的生平行事，以及示寂時的奇異事蹟，還塑造了他的雕像，讓兩隻老虎侍奉在旁，至今仍然存在。廬州西天王興化可都禪師。有僧人問道：『祖師西來的意義暫且不問，請禪師說一句為人處世的道理。』禪師說：『一片雲彩飄走之後，山洞裡只有鶴在清虛中飛舞。』僧人說：『這樣說來，興化禪師得到了大眾的擁護，眾生都有所依靠了。』禪師說：『鳥兒啄食古老的樹林。』

【English Translation】 English version The Abbot Zhihe of Erling in Qingyuan Prefecture was the son of the Zhang family of Yufeng, Sutai. As a child, he used to practice sitting meditation by the hall. When the hall collapsed, his parents thought he would surely die. The master closed his eyes and remained calm, so they allowed him to become a monk, and he was fully ordained when he reached adulthood. He went to visit Abbot Letan. When Letan saw him, he asked, 'What are you doing?' The master was about to answer, but Letan struck him and shouted, 'What do you call a Chan master?' The master immediately understood the meaning and said, 'Chan has no before and no after. When the waves subside, the sea is clear, and the moon is reflected in the blue sky.' He was then asked, 'What is the Dao?' The master said, 'The Dao is in the dusty world, vast and boundless, needing no arrangement, lacking nothing originally.' Letan approved of this. Later, the master visited Chan Master Bian of Mount Heng, who especially valued him. During the Yuanshu period, he stayed at the Zhongfeng and Qiyun hermitages of Xuedou for over twenty years. He once wrote a verse: 'A bamboo pipe brings two or three sheng of mountain spring water, a pine window reflects five or seven patches of idle clouds. A Daoist's life is just like this, leaving it for people to see and hear.' Many who aspired to the Dao went to visit him. A monk came to pay his respects. The master asked, 'Where have you come from recently?' The monk replied, 'Tiantong Temple.' The master asked, 'How high is Mount Taibai?' The monk raised his hand to his forehead, making a gesture of looking up. The master said, 'You still have this.' The monk said, 'Please, Abbot, tell us.' The master then made a gesture of chopping his forehead. The monk hesitated, and the master struck him. The master initially made a vow with Chan Master Jiao of Tiantong Temple, saying, 'In the future, the two of us should occupy solitary peaks and look up at the sky, becoming people of the world beyond. We must not be like those who rely on fame to depend on officials and bow down to others.' Later, Jiao broke the vow, and the master never received him. Official Chen Zhengyan used a plan to lure the master out of the mountains. He lived in Erling for thirty years, with no possessions in his dwelling, only two tigers serving him on his right. One day, the master used a verse to intimidate the tigers and send them away. On the twelfth day of the fourth month of the Xuanhe seventh year, the master passed away in the lotus position. Official Chen Zhengyan recorded the master's life and deeds in detail, as well as the extraordinary events at his passing, and sculpted his image with two tigers serving him, which still exists today. Chan Master Kedu of Xinghua, West Heavenly King Temple, Luzhou. A monk asked, 'The meaning of the Patriarch's coming from the West is not asked for now. Please, Master, declare a phrase for the sake of people.' The master said, 'After a cloud returns, only a crane dances in the clear void.' The monk said, 'In that case, Xinghua has gained the support of the people, and all beings have something to rely on.' The master said, 'Birds peck at the ancient forest trees.'

山橫今日云。師乃曰。如來大法諸佛妙道。真源湛寂了無生滅。設使千聖出來。亦乃難尋縫罅。興雲吐霧普遍河沙。縱橫有準妙應無疑。把定放行卷舒自得。起人天眼目。擴佛祖心源。諸法見前更無欠少。所謂人人具足個個圓成。不用纖毫心力自然壁立千仞。良久喝一喝。

潭州道吾楚方禪師。僧問。昔日道吾云。生也不道死也不道。和尚今日為什麼卻道。師曰。官不容針私通車馬。僧云。真個泐潭無異水。清風宛爾不同常。師曰。伶利衲僧點一知二。乃曰。諸人十二時中不要錯用心好。頭上是天腳下是地。朝明夕晦水綠山青。物像分明亙古亙今。若也恁么。承當去。早是無事起事。那更言中求玄。句里尋妙正是。埋沒自己不如歸堂喫茶去。

開先瑛禪師法嗣

潭州大溈海評禪師上堂曰。燈籠上作舞。露柱里藏身。深妙神惡發。崑崙奴生嗔。喝一喝曰。一句合頭語萬劫墮迷津。

紹興府慈氏端仙禪師。本郡人。年二十去家以試經披削。習毗尼因睹戒性如虛空。持者為迷倒。師謂戒者束身之法也。何自縛乎。遂探臺教。又閱諸法不自生亦不從他生不共不無因是故說無生。疑曰。又不自他不共不無因生。畢竟從何而生。即省曰。因緣所生空假三觀抑揚性海。心佛眾生名異體同。十境十乘轉識成智

【現代漢語翻譯】現代漢語譯本：山橫今日云。禪師於是說：『如來大法，諸佛妙道，其真源湛寂，了無生滅。即使千聖出現，也難以找到破綻。興雲吐霧，普遍於恒河沙數的世界，縱橫運用都有準則，其妙應毫無疑問。把定和放行，捲起和舒展，都能夠自由自在。開啟人天的眼目，擴充佛祖的心源。一切諸法顯現在眼前，更無欠缺和減少。』『所謂人人具足，個個圓成，不用絲毫心力，自然如壁立千仞。』良久，喝一聲。

潭州道吾楚方禪師。有僧人問：『昔日道吾說，生也不說，死也不說，和尚今日為什麼卻說？』禪師說：『官府不容針，私通車馬。』僧人說：『真個泐潭（地名）沒有異水，清風宛然不同尋常。』禪師說：『伶俐的衲僧，點一下就知道兩個。』於是說：『諸位，十二時中不要錯用心啊！頭上是天，腳下是地，早晨明亮，傍晚昏暗，水綠山青，物像分明，亙古亙今。如果也這樣去承擔，早就是無事生事了，哪裡還用在言語中尋求玄妙，在語句里尋找精妙呢？這正是埋沒自己，不如回堂喫茶去。』

開先瑛禪師法嗣

潭州大溈海評禪師上堂說：『在燈籠上跳舞，在露柱里藏身，深妙得令人厭惡，崑崙奴（指黑人）也生氣。』喝一聲說：『一句合頭語，萬劫墮迷津。』

紹興府慈氏端仙禪師，本郡人。二十歲離家，以誦經為業。學習毗尼（Vinaya，戒律），因看到戒性如虛空，持戒者反而是迷惑顛倒。禪師認為戒是束縛身心的法，為何要自我束縛呢？於是探究天臺宗的教義，又閱讀《諸法不自生亦不從他生不共不無因是故說無生》，疑惑道：『又不自生，不從他生，不共生，不無因生，那到底是從何而生呢？』隨即領悟道：『因緣所生，空假三觀，抑揚性海，心佛眾生，名異體同，十境十乘，轉識成智。』

【English Translation】 English version: The mountain is horizontal with clouds today. The Master then said: 'The great Dharma of the Tathagata, the wonderful path of all Buddhas, its true source is serene and still, completely without arising or ceasing. Even if a thousand sages were to appear, it would be difficult to find a flaw. Raising clouds and spitting mist, pervading the worlds as numerous as the sands of the Ganges, its horizontal and vertical applications have standards, and its wonderful responses are without doubt.' 'Holding firm and releasing, rolling up and unfolding, all are done with ease. It opens the eyes of humans and devas, and expands the mind-source of Buddhas and Patriarchs. All dharmas appear before you, with nothing lacking or diminished. It is said that everyone is fully endowed, and each is perfectly complete, without needing the slightest mental effort, naturally like a wall standing ten thousand feet high.' After a long pause, he gave a shout.

Chan Master Daowu Chufang of Tanzhou. A monk asked: 'In the past, Daowu said, 'Neither speak of birth, nor speak of death,' why does the Master speak of it today?' The Master said: 'The government does not allow a needle, but private traffic allows carts and horses.' The monk said: 'Indeed, the Le Tan (place name) has no different water, the gentle breeze is truly different from the ordinary.' The Master said: 'A clever monk knows two things from one point.' Then he said: 'Everyone, do not misuse your mind in the twelve periods of the day! Above your head is the sky, below your feet is the earth, morning is bright, evening is dark, the water is green, the mountains are blue, the appearances of things are distinct, from ancient times to the present. If you also try to take it on like this, it is already creating something out of nothing, how much more so to seek the profound in words, and search for the subtle in phrases? This is precisely burying oneself, better to return to the hall and drink tea.'

Dharma Heir of Chan Master Kaixian Ying

Chan Master Dawei Haiping of Tanzhou ascended the Dharma seat and said: 'Dancing on the lantern, hiding in the pillar, so profound and subtle that it is disgusting, even the Kunlun slave (referring to a black person) gets angry.' He gave a shout and said: 'A single fitting word, and you fall into the maze for myriad kalpas.'

Chan Master Cishi Duanxian of Shaoxing Prefecture was a native of this prefecture. At the age of twenty, he left home to make a living by reciting scriptures. He studied the Vinaya (戒律), and because he saw that the nature of precepts was like empty space, those who uphold the precepts were instead deluded and inverted. The Master believed that precepts are methods to bind the body and mind, why bind oneself? Therefore, he explored the teachings of the Tiantai school, and also read 'All dharmas do not arise from themselves, nor do they arise from others, nor do they arise from both together, nor do they arise without a cause, therefore it is said that there is no arising,' and doubted, saying: 'Neither arising from oneself, nor arising from others, nor arising from both together, nor arising without a cause, then from where do they arise after all?' Immediately he realized: 'Arising from conditions, the three contemplations of emptiness, provisionality, and the mean, suppressing and elevating the sea of nature, the mind, Buddha, and sentient beings, different in name but the same in essence, the ten realms and ten vehicles, transforming consciousness into wisdom.'

。不思議境智照方明。非言詮所及。棄謁諸方后至投子。廣鑒問。鄉里甚處。師曰。兩浙東越。鑒曰。東越事作么生。師曰。秦望峰高鑑湖水闊。鑒曰。秦望峰與爾自己是同是別。師曰。西天梵語此土唐言。鑒曰。此猶是叢林祇對。畢竟是同是別。師便喝。鑒便打。師曰。恩大難酬便禮拜。后歸里開法慈氏室中。嘗問僧。三個橐駝兩隻腳。日行萬里趁不著。而今收在玉泉山。不許時人亂斟酌。諸人向甚麼處與爾上座相見。

圓通仙禪師法嗣

溫州凈光了威佛日禪師。僧問。如何是祖師西來意。師曰。一宿二宿程千山萬山月。曰意旨如何。師曰。朝看東南暮看西北曰向上更有事也無。師曰。人心難滿溪壑易填。問時節因緣即不問。惠超佛話事如何。師曰。波斯彎弓面轉黑。曰意旨如何。師曰。穿過髑髏笑未休。曰學人好好借問。師曰。黃泉無邸店。今夜宿誰家。

婺州明招文慧禪師。僧問。百尺竿頭如何進步。師曰。南天臺北五臺。僧云。處處逢歸路時時達本源。師曰。對面若無青山白雲。相識猶如不相識。僧云。爭奈學人有轉身一路師曰。切忌喪身失命。師乃良久曰。便與么散去。早自落七落八了也。俯為初機不免重重話會。今朝五月五為汝等諸人舉個父母未生底句。光明烜赫耀乾坤。且是無今亦

【現代漢語翻譯】現代漢語譯本：不可思議的境界，智慧之光照亮四方。不是言語所能表達的。離開參訪的各處寺院后，來到投子寺。廣鑒禪師問：『你的家鄉在哪裡？』禪師說：『兩浙（浙江）東部的越地。』廣鑒禪師問：『東越的風光如何？』禪師說：『秦望峰高聳，鑑湖水寬闊。』廣鑒禪師問：『秦望峰和你自己是相同還是不同？』禪師說：『西天的梵語，此地的唐言。』廣鑒禪師說：『這仍然是叢林里的應對之詞。到底，是相同還是不同？』禪師便大喝一聲。廣鑒禪師便打他。禪師說：『恩情深重難以報答』便禮拜。後來回到家鄉開創佛法，在慈氏室中，曾經問僧人：『三個駱駝兩隻腳，日行萬里也追趕不上。如今收藏在玉泉山，不許世人隨意猜測。』你們各位在什麼地方與我相見？

圓通仙禪師的法嗣

溫州凈光了威佛日禪師。僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『一宿二宿，路程是千山萬水，月亮也照耀著千山萬水。』僧人說：『意旨如何？』禪師說：『早上看東南，晚上看西北。』僧人說：『向上還有更高的境界嗎？』禪師說：『人心難以滿足，溪谷容易填滿。』僧人問：『時節因緣暫且不問，惠超佛（Huichao Buddha）的話是什麼？』禪師說：『波斯人拉開弓，臉色都變黑了。』僧人說：『意旨如何？』禪師說：『穿過骷髏還在笑個不停。』僧人說：『學人想好好請教。』禪師說：『黃泉沒有旅店，今晚住在誰家？』

婺州明招文慧禪師。僧人問：『百尺竿頭如何進步？』禪師說：『南天臺，北五臺。』僧人說：『處處都能回到歸途，時時都能到達本源。』禪師說：『對面如果沒有青山白雲，即使相識也如同不相識。』僧人說：『無奈學人還有轉身的一條路。』禪師說：『切記喪身失命。』禪師於是沉默良久，說：『就這樣散去吧。早就七零八落了。』爲了適應初學者的根基，免不了要重重地講解。今天五月五，為你們各位舉一個父母未生時的句子。光明照耀乾坤，而且是無始無終。

【English Translation】 English version: The inconceivable realm, the light of wisdom illuminates all directions. It cannot be expressed by words. After leaving various monasteries he had visited, he arrived at Touzi Temple. Chan Master Guangjian asked: 'Where is your hometown?' The Chan master said: 'Yue, east of Liangzhe (Zhejiang).' Chan Master Guangjian asked: 'What is the scenery of Dongyue like?' The Chan master said: 'Mount Qinwang is towering, and Lake Jian is vast.' Chan Master Guangjian asked: 'Are Mount Qinwang and yourself the same or different?' The Chan master said: 'The Sanskrit of the Western Heaven, the Tang language of this land.' Chan Master Guangjian said: 'This is still the standard response in the monastery. In the end, are they the same or different?' The Chan master then shouted loudly. Chan Master Guangjian then hit him. The Chan master said: 'The kindness is great and difficult to repay,' and then bowed. Later, he returned to his hometown to establish the Dharma, in the Maitreya Chamber, he once asked a monk: 'Three camels with two legs, traveling ten thousand miles a day cannot catch up. Now they are stored in Yuquan Mountain, not allowing people to speculate at will.' Where will you all meet me?

Successor of Chan Master Yuantong Xian

Chan Master Furi Liaowei of Jingguang Temple in Wenzhou. A monk asked: 'What is Bodhidharma's intention in coming from the West?' The Chan master said: 'One night, two nights, the journey is thousands of mountains and rivers, and the moon shines on thousands of mountains and rivers.' The monk said: 'What is the meaning?' The Chan master said: 'In the morning, look southeast; in the evening, look northwest.' The monk said: 'Is there a higher realm beyond this?' The Chan master said: 'The human heart is hard to satisfy, and the ravines are easy to fill.' The monk asked: 'I will not ask about the seasonal conditions for now, what is the story of Huichao Buddha?' The Chan master said: 'The Persian draws his bow, and his face turns black.' The monk said: 'What is the meaning?' The Chan master said: 'Laughing incessantly even after passing through the skull.' The monk said: 'This student wants to ask for guidance properly.' The Chan master said: 'There are no inns in the Yellow Springs, whose house will you stay in tonight?'

Chan Master Wenhui of Mingzhao Temple in Wuzhou. A monk asked: 'How to make progress from the top of a hundred-foot pole?' The Chan master said: 'South Tiantai, North Wutai.' The monk said: 'Everywhere can return to the path, and the origin can be reached at all times.' The Chan master said: 'If there are no green mountains and white clouds in front of you, even if you know each other, it is like not knowing each other.' The monk said: 'But this student has a way to turn around.' The Chan master said: 'Be careful not to lose your life.' The Chan master then remained silent for a long time, and said: 'Let's disperse like this. It's already scattered and disorganized.' In order to accommodate the foundation of beginners, it is inevitable to explain repeatedly. Today, on the fifth day of the fifth month, I will give you all a sentence from before your parents were born. The light shines brightly on the universe, and it is without beginning or end.

無古。三世諸佛強詮量。六代祖師徒指注。殿上迦葉謾擎拳。門外金剛眉卓豎。師拊掌呵呵大笑曰。笑個什麼。笑燈籠入露柱。

慧力可昌禪師法嗣

臨江軍慧力洞源禪師上堂曰。佛祖不立。雨落街頭自濕。凡聖何依。晴乾自是無泥。方知頭頭皆是道。法法本圓成。休說趙州七斤衫曹溪一滴水。須彌頂上浪滔天。大洋海底紅塵起。喝一喝。是何道理參。

續傳燈錄卷第二十六

續傳燈錄卷第二十七目錄

大鑒下第十六世昭覺圓悟勤禪師法嗣上十六人徑山宗杲禪師虎丘紹隆禪師育王端裕禪師大溈法泰禪師護國景元禪師玄沙僧昭禪師(已上六人見錄)普照奉勝禪師虎丘宗達禪師正法化沖禪師清溪常禪師普慧因凈禪師天寧道成禪師寶相道智禪師長松曉禪師信相圓禪師九頂希問禪師(已上十人無錄)

續傳燈錄卷第二十七目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十七

大鑒下第十六世

昭覺圓悟克勤禪師法嗣

臨安府徑山妙喜大慧宗杲禪師。生於宣州寧國奚氏。年十三方從學發矇。未半月棄去出家。十七落髮受具。雖年少已知有宗門中事。遍閱諸家語錄。尤喜雲門睦州語。嘗疑五家宗派元初只是一個達磨。甚處有許多門

【現代漢語翻譯】無古（沒有古老的）。三世諸佛（過去、現在、未來三世的一切佛）勉強詮釋衡量，六代祖師（禪宗自達摩以來的六位祖師）徒勞地指點註釋。殿上的迦葉（Mahākāśyapa，佛陀的大弟子）只是徒然地舉起拳頭，門外的金剛（Vajra，佛教的護法神）也只是徒然地眉毛豎立。師父拍手呵呵大笑說：『笑個什麼？笑燈籠撞到露柱上。』

慧力可昌禪師法嗣

臨江軍慧力洞源禪師上堂開示說：『佛祖不設立，雨落在街頭自然會濕；凡夫聖人沒有什麼可以依靠的，晴天自然沒有泥濘。』這才知道處處都是道，一切法本來就圓滿成就。不要說趙州（Zhaozhou，禪宗祖師）的七斤衫，曹溪（Caoxi，六祖慧能弘法之地）的一滴水，須彌山（Sumeru，佛教宇宙觀中的中心山）頂上波浪滔天，大洋海底揚起紅塵。喝一聲！是什麼道理？參！

續傳燈錄卷第二十六

續傳燈錄卷第二十七目錄

大鑒下第十六世昭覺圓悟勤禪師法嗣上十六人徑山宗杲禪師虎丘紹隆禪師育王端裕禪師大溈法泰禪師護國景元禪師玄沙僧昭禪師(已上六人見錄)普照奉勝禪師虎丘宗達禪師正法化沖禪師清溪常禪師普慧因凈禪師天寧道成禪師寶相道智禪師長松曉禪師信相圓禪師九頂希問禪師(已上十人無錄)

續傳燈錄卷第二十七目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十七

大鑒下第十六世

昭覺圓悟克勤禪師法嗣

臨安府徑山妙喜大慧宗杲禪師，生於宣州寧國奚氏。十三歲才開始學習啓蒙，不到半個月就放棄學業出家。十七歲剃度受戒。雖然年紀小，已經知道宗門中的事情。廣泛閱讀各家的語錄，尤其喜歡雲門（Yunmen，禪宗宗派）和睦州（Muzhou，禪宗祖師）的語錄。曾經懷疑五家宗派最初只是一個達摩（Bodhidharma，禪宗初祖），哪裡有這麼多門庭？

【English Translation】 No antiquity. The Buddhas of the Three Times (past, present, and future) force interpretations and measurements; the six generations of Patriarchs (the six patriarchs of Zen Buddhism since Bodhidharma) point and annotate in vain. Kāśyapa (Mahākāśyapa, the Buddha's great disciple) in the hall raises his fist in vain; the Vajra (Vajra, a Buddhist guardian deity) outside the gate stands with furrowed brows in vain. The master claps his hands and laughs heartily, saying, 'What are you laughing at? Laughing at the lantern bumping into the pillar.'

Dharma heir of Chan Master Huili Kechang

Chan Master Dongyuan of Huili in Linjiang Army ascended the hall and said: 'Buddhas and Patriarchs are not established; when rain falls on the street, it is naturally wet. What do ordinary beings and sages rely on? When the weather is clear and dry, there is naturally no mud.' Only then do you realize that every single thing is the Way, and every Dharma is originally perfectly complete. Don't talk about Zhaozhou's (Zhaozhou, a Zen master) seven-pound robe or a drop of water from Caoxi (Caoxi, where the Sixth Patriarch Huineng propagated the Dharma); waves surge to the sky on the summit of Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology), and red dust rises from the bottom of the great ocean. A shout! What is the principle? Investigate!'

Continued Transmission of the Lamp, Volume 26

Table of Contents, Continued Transmission of the Lamp, Volume 27

Sixteenth Generation after Dajian, Dharma Heir of Chan Master Zhaojue Yuanwu Qin, sixteen people: Chan Master Zonggao of Jingshan, Chan Master Shaolong of Huqiu, Chan Master Duanyu of Yuwang, Chan Master Fatai of Dawei, Chan Master Jingyuan of Huguo, Chan Master Sengzhao of Xuansha (the above six people are recorded), Chan Master Fengsheng of Puzhao, Chan Master Zongda of Huqiu, Chan Master Huachong of Zhengfa, Chan Master Chang of Qingxi, Chan Master Yinjing of Puhui, Chan Master Daocheng of Tianning, Chan Master Daozhi of Baoxiang, Chan Master Xiao of Changsong, Chan Master Yuan of Xinxiang, Chan Master Xiweng of Jiuding (the above ten people are not recorded)

Table of Contents, Continued Transmission of the Lamp, Volume 27 (End) Taisho Tripitaka Volume 51, No. 2077, Continued Transmission of the Lamp

Continued Transmission of the Lamp, Volume 27

Sixteenth Generation after Dajian

Dharma Heir of Chan Master Zhaojue Yuanwu Keqin

Chan Master Miaoxi Dahui Zonggao of Jingshan in Lin'an Prefecture was born in the Xi family of Ningguo in Xuanzhou. He only began learning at the age of thirteen, and gave up his studies to become a monk in less than half a month. He was tonsured and received the precepts at the age of seventeen. Although young, he already knew about the affairs of the Zen school. He widely read the recorded sayings of various masters, and especially liked the sayings of Yunmen (Yunmen, a Zen school) and Muzhou (Muzhou, a Zen master). He once doubted that the five schools were originally just one Bodhidharma (Bodhidharma, the first patriarch of Zen), where are there so many different schools?

庭。然性俊逸不羈。父母勉之令遊方。時宣州有明教紹珵禪師者。興教坦之嗣瑯邪覺之孫也。師聞其飽參倒心事之。常請益雪竇拈古頌古及古宿因緣。珵指示惟要直下自見自說。不少假其言語。師洞達先德微旨。珵異之每嘆云。杲再來人也。復游郢州見大陽元首座洞山微和尚堅侍者。微在芙容首眾。堅為侍者十年。師參三人甚久。盡得曹洞宗旨。一日見其臂香傳授以表不妄付囑。心非之曰。禪有傳授豈佛祖自證自悟之法。遂去之至真如喆座下。入慶藏主賢蓬頭之室。又與慶同往黃龍見晦堂東林參照覺俱不合。又謁心印珣禪師。珣秀鐵面之高第。與師語大奇之。欲留會下而師不樂。珣因指令往寶峰參準禪師。準即湛堂也。師始至機辯縱橫。準云。汝鼻孔因甚無半邊。師曰。寶峰門下。準云。杜撰禪和。又因彩妝十王次準指問師。這官人姓什麼。師曰。姓梁。湛堂姓梁。準摩頭云。爭奈姓梁底少個幞頭。師曰。頭雖不同鼻孔彷彿。準云。杜撰禪和。又因看金剛經。問師云。是法平等無有高下。為甚云居山高寶峰山低。師曰。是法平等無有高下。準云。爾做得坐主奴。又一日語師云。杲上坐我這些子禪。爾一一理會得耶。師曰。理會得。準云。教爾說也說得。教爾做也做得。拈古頌古小參普說總得。只是有一件事不是。爾還

【現代漢語翻譯】庭。然而他天性俊逸不羈，父母勉強他外出遊歷。當時宣州有位明教紹珵禪師（Mingjiao Shao Cheng，人名），是興教坦之（Xingjiao Tan Zhi）的後代，而興教坦之又是瑯邪覺（Langye Jue）的孫子。楊岐聽說他飽參實悟，想要傾心向他學習，經常請教雪竇拈古頌古以及古宿因緣。紹珵指示說，最重要的是直接當下自見自說，不要假借言語。楊岐洞達了先德的精微旨意。紹珵對他感到驚異，常常嘆息說：『這是杲（Gao）禪師再來之人啊！』他又遊歷郢州，拜見了大陽元首座（Dayang Yuan Shouzuo）、洞山微和尚（Dongshan Wei Heshang）和堅侍者（Jian Shizhe）。微和尚曾在芙蓉寺擔任首座，堅侍者做了十年侍者。楊岐參訪這三人很久，盡得曹洞宗的宗旨。一天，他看到他們用臂香傳授，以表示不妄加付囑，心裡不以為然，說：『禪如果有傳授，豈不是違背了佛祖自證自悟的法門？』於是離開了他們，到了真如喆（Zhenru Zhe）座下，進入慶藏主賢（Qing Zangzhu Xian）蓬頭垢面的房間。又與慶藏主一同前往黃龍寺，拜見晦堂（Huitang）、東林（Donglin），參照覺（Canzhao Jue），但都不契合。又拜謁了心印珣禪師（Xinyin Xun Chanshi）。心印珣是秀鐵面（Xiu Tiemian）的高足弟子，與楊岐交談后非常驚奇，想要留他在會下，但楊岐不樂意。心印珣因此指示他前往寶峰寺參訪準禪師（Zhun Chanshi），準禪師就是湛堂（Zhan Tang）。楊岐剛到時，機鋒辯才縱橫。準禪師說：『你的鼻孔為什麼沒有半邊？』楊岐說：『寶峰門下。』準禪師說：『杜撰禪和。』又因為彩妝十王，準禪師指著問楊岐：『這位官人姓什麼？』楊岐說：『姓梁，湛堂姓梁。』準禪師摸著頭說：『無奈姓梁的少個幞頭。』楊岐說：『頭雖不同，鼻孔彷彿。』準禪師說：『杜撰禪和。』又因為看《金剛經》，問楊岐說：『是法平等，無有高下，為什麼云居山高，寶峰山低？』楊岐說：『是法平等，無有高下。』準禪師說：『你做得坐主奴。』又有一天對楊岐說：『杲上座，我的這些禪，你一一都理會得了嗎？』楊岐說：『理會得。』準禪師說：『教你說也說得，教你做也做得，拈古頌古、小參普說總得，只是有一件事不是，你還』

【English Translation】 Ting. However, his nature was outstanding and unrestrained. His parents urged him to travel around. At that time, in Xuanzhou, there was Chan Master Mingjiao Shao Cheng (Mingjiao Shao Cheng, a name), a descendant of Xingjiao Tan Zhi (Xingjiao Tan Zhi), who was the grandson of Langye Jue (Langye Jue). Yangqi heard that he had thoroughly studied and realized the truth, and wanted to learn from him wholeheartedly, often asking him about Xuetou's 'Nian Gu Song Gu' and the 'Ancient Karma'. Shao Cheng instructed that the most important thing is to directly see and speak for oneself in the present moment, without borrowing words. Yangqi thoroughly understood the subtle meaning of the former sages. Shao Cheng was amazed by him and often sighed, 'This is Chan Master Gao (Gao) come again!' He also traveled to Yingzhou and visited Chief Seat Dayang Yuan (Dayang Yuan Shouzuo), Monk Dongshan Wei (Dongshan Wei Heshang), and Attendant Jian (Jian Shizhe). Monk Wei had served as the chief seat at Furong Temple, and Attendant Jian had been an attendant for ten years. Yangqi visited these three for a long time and fully grasped the essence of the Caodong school. One day, he saw them using arm incense to transmit the Dharma, indicating that they would not casually entrust it to others. He disapproved in his heart, saying, 'If Chan has transmission, wouldn't it contradict the Buddha's and patriarchs' method of self-realization and self-awakening?' So he left them and went to Zhenru Zhe's (Zhenru Zhe) seat, entering the unkempt room of Chief Qing Zangzhu Xian (Qing Zangzhu Xian). He also went with Chief Qing to Huanglong Temple to visit Huitang (Huitang), Donglin (Donglin), and Canzhao Jue (Canzhao Jue), but they did not agree. He also visited Chan Master Xinyin Xun (Xinyin Xun Chanshi). Xinyin Xun was a top disciple of Xiu Tiemian (Xiu Tiemian). After talking with Yangqi, he was very surprised and wanted to keep him in his assembly, but Yangqi was unwilling. Therefore, Xinyin Xun instructed him to visit Chan Master Zhun (Zhun Chanshi) at Baofeng Temple. Chan Master Zhun was Zhan Tang (Zhan Tang). When Yangqi first arrived, his eloquence and wit were unrestrained. Chan Master Zhun said, 'Why is half of your nose missing?' Yangqi said, 'From Baofeng Temple.' Chan Master Zhun said, 'A fabricated Chan monk.' Also, because of the colorful makeup of the Ten Kings, Chan Master Zhun pointed and asked Yangqi, 'What is this official's surname?' Yangqi said, 'His surname is Liang, Zhan Tang's surname is Liang.' Chan Master Zhun touched his head and said, 'Unfortunately, the one with the surname Liang is missing a turban.' Yangqi said, 'Although the head is different, the nose is similar.' Chan Master Zhun said, 'A fabricated Chan monk.' Also, because of reading the Diamond Sutra, he asked Yangqi, 'This Dharma is equal, without high or low. Why is Yunju Mountain high and Baofeng Mountain low?' Yangqi said, 'This Dharma is equal, without high or low.' Chan Master Zhun said, 'You are fit to be a slave of the abbot.' One day he said to Yangqi, 'Superior Seat Gao, can you understand all of my Chan?' Yangqi said, 'I understand.' Chan Master Zhun said, 'I can teach you to speak, I can teach you to do, I can teach you to use Nian Gu Song Gu, small gatherings and general talks, but there is one thing that is not right, you still'

知么。師曰。未審是什麼事。準云。爾只欠㘞地一下。所以說時有不說時便無。入方丈時有出方丈時便無。惺惺時有睡著便無。如何敵得生死。師曰。正是某甲疑處。準病。師問曰。某甲向後當見誰人。準云。有個勤巴子。我不識渠汝可見之。當能辦子事。若了不下便可修行看一大藏經。後身出來參禪決是個善知識也。湛堂歿。師謁張天覺丞相求塔銘。天覺門庭高於衲子少許可。見師一言而契。即下榻朝夕與語。名其庵曰妙喜。字之曰曇晦。且言子必見川勤吾助子往遂津其行。勤即圓悟也。時方自蔣山奉詔住東京天寧。未至師先到寺掛塔參堂畢。勤方入院師晨夕參請。勤舉。僧問雲門。如何是諸佛出身處。答云。東山水上行。令師下語。師參及一年。凡下四十九轉語皆不契。一日勤赴一達官宅升坐。舉僧問雲門。如何是諸佛出身處。雲門云。東山水上行。若是天寧即不然。若有人問如何是諸佛出身處。只向道。薰風自南來殿閣生微涼。師聞舉豁然省悟。遂以所悟告勤。勤察師雖得前後際斷動相不生。然卻坐在凈裸裸處。語師云。未也。子雖有得矣而大法未明。一日入室。勤云。也不易爾到這裡田地。但可惜死了不能得活。不疑言句是為大病。不見道。懸崖撒手自肯承當。絕後再蘇欺君不得。須知有這個道理。師言。某

【現代漢語翻譯】現代漢語譯本知道嗎？』禪師說：『不知道是什麼事。』準禪師說：『你只欠缺當機立斷的頓悟。所以說，該說的時候不說，那就什麼都沒有了；進入方丈室時有，走出方丈室時就沒有了；清醒時有，睡著時就沒有了。如何能對抗生死呢？』禪師說：『這正是我疑惑的地方。』準禪師病重，禪師問：『我將來會遇到什麼樣的人？』準禪師說：『有個勤巴子（指圓悟克勤禪師），我不認識他，但你可以去見他，他能幫你解決問題。如果不能領悟，就去修行，閱讀一大藏經。將來轉世再來參禪，必定是個善知識。』湛堂禪師去世后，禪師去拜見張天覺丞相，請求撰寫塔銘。張天覺地位很高，很少認可僧人，但見到禪師，一談就非常投契，立刻安排禪師住下，早晚與他交談，並將禪師的庵命名為『妙喜』，賜字『曇晦』，並且說：『你一定會見到川勤吾（指圓悟克勤禪師），我幫助你前往。』於是資助他成行。當時的勤禪師正從蔣山奉詔住在東京天寧寺。禪師先到寺里掛單，參拜禪堂完畢。勤禪師才入院，禪師早晚都去參拜請教。勤禪師舉例說：有僧人問雲門禪師：『如何是諸佛出身處？』雲門禪師回答說：『東山水上行。』勤禪師說：『如果是天寧寺，就不會這樣說。如果有人問如何是諸佛出身處，就只說：薰風自南來，殿閣生微涼。』禪師聽了，豁然開悟，於是將自己所悟的告訴勤禪師。勤禪師觀察禪師，雖然已經達到前後際斷，動相不生的境界，但卻仍然停留在清凈空寂之處。於是對禪師說：『還不行。你雖然有所得，但大法還沒有明白。』一天入室請教，勤禪師說：『你到這個地步也不容易，但可惜的是，死了不能復活。不懷疑言句是最大的毛病。沒聽過嗎？懸崖撒手，自肯承擔；絕後再蘇，欺君不得。要知道有這個道理。』禪師說：『我…

【English Translation】 English version Do you know?』 The master said, 『I don't know what it is.』 Zhun said, 『You only lack a decisive moment of enlightenment. Therefore, if you don't speak when you should, then there is nothing; it exists when entering the abbot's room, but it doesn't exist when leaving the abbot's room; it exists when awake, but it doesn't exist when asleep. How can you fight against birth and death?』 The master said, 『This is exactly where I am in doubt.』 Zhun was seriously ill, and the master asked, 『Who will I meet in the future?』 Zhun said, 『There is a Qin Ba Zi (referring to Yuanwu Keqin), I don't know him, but you can go to see him, he can help you solve the problem. If you can't understand, then go to practice and read a great Tripitaka. If you are reincarnated to participate in Zen again, you must be a good teacher.』 After the death of Chan Master Zhantang, the master went to see Prime Minister Zhang Tianjue and asked him to write a memorial inscription for the pagoda. Zhang Tianjue was of high status and rarely recognized monks, but when he saw the master, they hit it off immediately, and he immediately arranged for the master to stay and talked with him morning and night, and named the master's hermitage 『Miaoxi』, and gave him the name 『Tanhui』, and said, 『You will definitely see Chuan Qinwu (referring to Yuanwu Keqin), I will help you go.』 So he funded his trip. At that time, Chan Master Qin was ordered from Jiangshan to live in Tianning Temple in Tokyo. The master first went to the temple to register and finished worshiping the Zen hall. Chan Master Qin then entered the temple, and the master went to visit and ask for advice morning and night. Chan Master Qin cited an example: A monk asked Zen Master Yunmen: 『What is the birthplace of all Buddhas?』 Zen Master Yunmen replied, 『Walking on the water of Dongshan.』 Chan Master Qin said, 『If it were Tianning Temple, it would not be said like this. If someone asks what is the birthplace of all Buddhas, just say: The breeze comes from the south, and the halls and pavilions are slightly cool.』 The master listened and suddenly realized, so he told Chan Master Qin what he had realized. Chan Master Qin observed the master, although he had reached the state of discontinuity between the past and the future, and no arising of moving appearances, he was still staying in a state of pure emptiness. So he said to the master, 『Not yet. Although you have gained something, the great Dharma is not yet clear.』 One day, he entered the room to ask for advice, and Chan Master Qin said, 『It is not easy for you to get to this point, but it is a pity that you cannot be resurrected after death. Not doubting the words is the biggest problem. Haven't you heard? Letting go on the cliff, you must be willing to take responsibility; if you are resurrected after death, you cannot deceive the emperor. You must know this principle.』 The master said, 『I...』

甲只據如今得處已是快活。更不能理會得也。勤不肯。因令師在擇木寮作不厘務侍者。每日同士大夫閑話入室日不下三四。勤因舉有句無句如藤倚樹詰師。師才開口勤便云。不是不是。如此者半載未蒙印可。念念不忘於心。一日同諸官客飯師把箸在手都忘下口。勤笑云。這漢參黃楊木禪卻倒縮去。師遂說譬喻曰。和尚這個道理。恰似狗看熱油鐺相似。要舐又舐不得。要舍又捨不得。勤云。爾喻得極好。只這個便是金剛圈栗棘蓬也。又一日問曰。見說和尚當時在五祖亦曾問此話。不知五祖如何答乞師垂示。勤默不應。師曰。和尚當時不可獨自問。須對大眾前問。如今說又何妨。勤遂云。我問。有句無句如藤倚樹時如何。五祖云。描也描不成畫也畫不就。又問。忽遇樹倒藤枯時如何。五祖云。相隨來也。師聞舉當下大悟。乃曰。某甲會也。勤云。只恐爾又透這公案未得。師曰。請和尚舉。勤遂連舉前輩一絡索誵訛語話徴詰之。師隨聲酬對了無滯礙。勤拊掌稱善。又對眾稱賞云。杲非一生兩生為善知識來。師自是縱橫踔厲大肆其說如建瓴水。如轉圓石于千仞之坂。諸老斂衽莫嬰其鋒矣。初師既大徹。反於數禪客有疑乃以問勤。勤云。我這個禪如大海相似。爾將得個大海來傾取去始得。若只將缽盂來盛得些子去便休。是爾器量

【現代漢語翻譯】現代漢語譯本甲（指某人）只覺得現在這樣就已經很快樂了，再也無法理解其他的了。勤（指某人）不肯罷休，因為他的老師在擇木寮擔任不厘務侍者，每天與士大夫閑聊，進入房間不下三四次。勤於是用『有句無句如藤倚樹』（比喻相互依存的關係）來詰問老師。老師剛開口，勤就說：『不是，不是。』這樣過了半年，也沒有得到老師的認可，心裡念念不忘。一天，和幾位官員一起吃飯，老師拿著筷子，竟然忘記下口。勤笑著說：『這人蔘黃楊木禪，反而倒退了。』老師於是打了個比喻說：『和尚我這個道理，就像狗看熱油鍋一樣，想舔又舔不得，想舍又捨不得。』勤說：『你這個比喻極好，但這正是金剛圈、栗棘蓬（比喻難以擺脫的困境）。』又有一天，勤問：『聽說和尚您當時在五祖（指五祖弘忍大師）那裡也曾問過這句話，不知道五祖是如何回答的，請老師開示。』勤沉默不語。老師說：『和尚您當時不應該獨自問，應該當著大眾的面問。現在說出來又有什麼妨礙呢？』勤於是說：『我問，有句無句如藤倚樹時如何？』五祖說：『描也描不成，畫也畫不就。』又問：『忽然遇到樹倒藤枯時如何？』五祖說：『相隨來也。』老師聽了這話，當下大悟，於是說：『我明白了。』勤說：『只怕你又沒有真正理解這個公案。』老師說：『請和尚您說。』勤於是接連舉出前輩的一系列錯訛的話來盤問他。老師隨聲應對，沒有絲毫滯礙。勤拍手稱讚，又當著眾人稱賞說：『杲（指某人）不是一生兩生才成為善知識的。』老師從此縱橫馳騁，大肆發揮他的見解，就像從高處傾瀉的水，就像在千仞高的山坡上滾動圓石。各位老前輩都收斂鋒芒，不敢與他爭鋒。當初老師已經大徹大悟，反而對幾個禪客有所懷疑，於是去問勤。勤說：『我的禪就像大海一樣，你要能拿來整個大海才能傾取，如果只拿個缽盂來盛一點點就完了，這是你的器量問題。』

【English Translation】 English version Jia (referring to someone) only feels happy with the current situation and cannot comprehend anything else. Qin (referring to someone) is unwilling to give up because his teacher is serving as an unassigned attendant in Ze Mu Liao, chatting with scholar-officials in the room no less than three or four times a day. Qin then uses 'With sentence or without sentence, like a vine relying on a tree' (a metaphor for interdependent relationships) to question the teacher. As soon as the teacher opens his mouth, Qin says, 'No, no.' This goes on for half a year without receiving the teacher's approval, and he cannot forget it. One day, while dining with several officials, the teacher holds his chopsticks but forgets to eat. Qin laughs and says, 'This person is contemplating the Huang Yang wood Chan, but instead regresses.' The teacher then makes an analogy, saying, 'This principle of mine is like a dog looking at a hot oil pot, wanting to lick but unable to, wanting to give up but unable to.' Qin says, 'Your analogy is excellent, but this is precisely the Vajra circle, the chestnut hedgehog (a metaphor for a difficult situation to escape from).' Another day, Qin asks, 'I heard that you, Venerable, also asked this question to the Fifth Patriarch (referring to the Fifth Patriarch Hongren) back then. I wonder how the Fifth Patriarch answered. Please enlighten me.' Qin remains silent. The teacher says, 'You, Venerable, should not have asked alone back then, but should have asked in front of the assembly. What harm is there in saying it now?' Qin then says, 'I asked, what about 'With sentence or without sentence, like a vine relying on a tree'?' The Fifth Patriarch said, 'Cannot be depicted, cannot be painted.' He also asked, 'What if the tree falls and the vine withers?' The Fifth Patriarch said, 'They come together.' Upon hearing this, the teacher immediately had a great enlightenment and said, 'I understand.' Qin says, 'I'm afraid you still haven't truly understood this Koan.' The teacher says, 'Please, Venerable, tell me.' Qin then continuously brings up a series of erroneous words from the predecessors to question him. The teacher responds immediately without any hesitation. Qin claps his hands and praises, and also praises in front of everyone, saying, 'Gao (referring to someone) has not become a good teacher in just one or two lifetimes.' From then on, the teacher gallops freely, expressing his views extensively, like water pouring down from a high place, like rolling a round stone down a thousand-ren slope. All the old seniors restrain their sharpness and dare not compete with him. Initially, after the teacher had a great enlightenment, he was instead doubtful about several Chan practitioners, so he went to ask Qin. Qin says, 'My Chan is like the ocean. You need to bring the entire ocean to pour it out. If you only bring a bowl to hold a little bit, then it's over. This is a matter of your capacity.'

只如此。教我怎奈何。能有幾個得到爾田地。舊時只有個璟上坐。與爾一般。卻已死了也。未幾遂舉師首眾。於時士大夫往往爭與之遊。雅為右丞呂公舜徒所重。奏賜紫衣號佛日大師。女真難作。虜酋欲取禪僧十輩。師在選中既而獲免。蓋若有相之者遂渡江而南。時勤賜號圓悟禪師主云居法席。命師居第一坐。常與諸衲子入室。圓悟每來聽其語。師一日入室罷。卻上方丈與圓悟同坐。圓悟云。或有個禪和子得似老僧。汝又如何支遣師曰。何幸如之。正如東坡說作劊子手。一生得遇一個肥漢剮。圓悟呵呵大笑云。爾倒與我入室。拶得我上壁也。圓悟常言。近來諸方盡成窠窟。五祖下我與佛鑒佛眼三人結社參禪。如今早見漏逗出來。佛鑒下有一種。作狗子叫鵓鳩鳴取笑人。佛眼下有一種。覷燈籠露柱指東畫西。如眼見鬼一般。我這裡且無此兩般病痛。師曰。大好無病痛。圓悟云。何謂也。師曰。擊石火閃電光。引得無限人弄業識。舉了便會了。豈不是佛法大窠窟。圓悟不覺吐舌。乃云。休管他休管他。我只以契證為期。若不契證斷定不放過。師曰。說契證即得。第恐後來只恁么傳將去。舉了便會了。硬主張擊石火閃電光。業識茫茫未有了日。圓悟深以為然。未幾圓悟還蜀。師始辭居古云門。學者雲集。復避亂走湖南。轉江

【現代漢語翻譯】現代漢語譯本只這樣說。教我如何是好？能有幾個人得到你的田地？以前只有個璟上坐（人名，具體含義不詳），和你一樣。卻已經死了。沒過多久就率領僧眾。當時士大夫們常常爭著和他交往，尤其受到右丞呂公舜徒（人名，官職）的器重。上奏朝廷賜予紫衣，號為佛日大師（稱號）。女真入侵時，虜酋想要抓走十個禪僧，大師在被選中的名單里，後來得以倖免。大概是有神相助，於是渡江向南。當時勤賜號圓悟禪師（稱號）主持云居寺的法席，命大師擔任第一座。常常和眾僧人一起入室討論。圓悟禪師每次都來聽他講話。大師有一天入室結束后，卻到方丈室和圓悟禪師同坐。圓悟禪師說：『如果有個禪和子（僧人）像老僧一樣，你又如何對待他？』大師說：『真是太幸運了。正如蘇東坡所說，做劊子手，一生能遇到一個肥漢來剮。』圓悟禪師哈哈大笑說：『你倒和我入室，逼得我上墻了。』圓悟禪師常說：『近來各處都成了窠窟（比喻落入俗套）。五祖下（指五祖法演禪師一脈）我和佛鑒禪師（人名）、佛眼禪師（人名）三人結社參禪。如今早就露出破綻來了。佛鑒禪師門下有一種，學狗叫、學斑鳩鳴叫來取笑人。佛眼禪師門下有一種，對著燈籠、露柱指東畫西，像眼見鬼一樣。我這裡且沒有這兩種毛病。』大師說：『沒有毛病很好。』圓悟禪師說：『為什麼這樣說？』大師說：『擊石火、閃電光，引得無數人弄業識（佛教用語，指由行為產生的潛在力量）。舉起來就會了，豈不是佛法的大窠窟？』圓悟禪師不覺吐了吐舌頭，於是說：『不要管他，不要管他。我只以契證（佛教用語，指與真理相契合的證明）為期。如果不契證，斷定不放過。』大師說：『說契證是可以的，只是恐怕後來只這樣傳下去，舉起來就會了，硬要主張擊石火、閃電光，業識茫茫沒有了結之日。』圓悟禪師深以為然。沒過多久，圓悟禪師回到四川，大師才辭別，居住在古云門寺。學者雲集。又爲了躲避戰亂，逃到湖南，轉到江西。

【English Translation】 English version Just like that. Teach me, what can I do? How many people can obtain your field? In the past, there was only Jing Shangzuo (person's name, specific meaning unknown), who was just like you. But he has already died. Before long, he led the monastic community. At that time, scholar-officials often competed to associate with him, and he was especially valued by the Right Minister Lu Gong Shuntu (person's name, official title). He奏 (zòu, memorial to the emperor) requested that he be granted a purple robe and the title of 'Fo Ri Da Shi' (Master Buddha Sun). When the Jurchens invaded, the chieftain wanted to capture ten Chan monks. The master was on the selected list, but was later spared. Perhaps with divine assistance, he crossed the river to the south. At that time, the master who was diligently granted the title 'Yuan Wu Chan Shi' (Zen Master Perfect Enlightenment) presided over the Dharma seat of Yunju Temple, and ordered the master to take the first seat. He often entered the room with the monks to discuss. Zen Master Yuan Wu came to listen to him every time he spoke. One day, after the master finished entering the room, he went to the abbot's room and sat with Zen Master Yuan Wu. Zen Master Yuan Wu said, 'If there is a Chan monk who is like the old monk, how would you deal with him?' The master said, 'How fortunate that would be. Just as Su Dongpo said, being an executioner, one can meet a fat man to be executed in one's lifetime.' Zen Master Yuan Wu laughed and said, 'You actually entered the room with me, forcing me against the wall.' Zen Master Yuan Wu often said, 'Recently, all places have become nests (metaphor for falling into clichés). Under the Fifth Ancestor (referring to the lineage of Zen Master Fayen of the Fifth Ancestor), the three of us, Zen Master Fojian (person's name), and Zen Master Foyan (person's name), formed a society to practice Chan. Now, the flaws have long been revealed. Under Zen Master Fojian, there is a kind who imitates dog barks and pigeon coos to make fun of people. Under Zen Master Foyan, there is a kind who points east and west at lanterns and pillars, like seeing ghosts. I don't have these two problems here.' The master said, 'It's good to have no problems.' Zen Master Yuan Wu said, 'Why do you say that?' The master said, 'Striking a stone sparks, lightning flashes, attracting countless people to play with karma consciousness (Buddhist term, referring to the potential power generated by actions). If you understand it as soon as you bring it up, isn't that a big nest of Buddhism?' Zen Master Yuan Wu unconsciously stuck out his tongue, and then said, 'Don't worry about it, don't worry about it. I only take契證 (qì zhèng, Buddhist term, referring to the proof of being in harmony with the truth) as the goal. If there is no契證 (qì zhèng, Buddhist term, referring to the proof of being in harmony with the truth), I will definitely not let it go.' The master said, 'It is okay to talk about契證 (qì zhèng, Buddhist term, referring to the proof of being in harmony with the truth), but I am afraid that later it will only be passed down like this, and you will understand it as soon as you bring it up, and you will insist on striking a stone sparks, lightning flashes, and the karma consciousness is vast and endless.' Zen Master Yuan Wu deeply agreed. Not long after, Zen Master Yuan Wu returned to Sichuan, and the master resigned and lived in the ancient Yunmen Temple. Scholars gathered. Again, in order to avoid the war, he fled to Hunan and turned to Jiangxi.

右入閩。筑庵長樂洋嶼。時從之者才五十三人。未五十日得法者十三人。前此蓋未始有也。后皆角立。始應給事江公少明之請住小溪雲門庵。丞相張魏公在蜀時。圓悟為言師真得法髓。及造朝遂以臨安徑山延之。法席之盛冠於一時。百舍重趼往赴惟恐其後。至無所容乃建千僧大閣以居之。凡二千餘眾。初開法升坐問答未已。復有數僧競出爭問。師乃約住曰。止止。假使大地草木盡抹為塵。一一塵有一口。一一口具無礙廣長舌相。一一舌相出無量差別音聲。一一音聲發無量差別言詞。一一言詞有無量差別妙義。如上塵數衲僧各各具如是口如是舌如是音聲如是言詞如是妙義。同時致百千問難。問問各別不消徑山長老咳嗽一聲。一時答了。乘時于其中間作無量無邊廣大佛事。一一佛事周遍法界。所謂一毛現神變。一切佛同說經。于無量劫不得其邊際。便恁么去鬧熱門庭即得。若以正眼觀之。正是業識茫茫無本可據。祖師門下一點也用不著。況復鉤章棘句展露言鋒。非唯埋沒從上宗乘。亦乃笑破衲僧鼻孔。所以道。毫釐繫念三塗業因。瞥爾情生萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之得無累乎。及其厭之又成大患。看他先德恁么告報。如國家兵器不得已而用之。本分事上亦無這個訊息。山僧今日如斯舉唱。

【現代漢語翻譯】現代漢語譯本（師）向右進入福建，在長樂洋嶼建造庵堂。當時跟隨他的人才五十三人，不到五十天就悟得佛法的人有十三人。此前從未有過這樣的情況。後來他們都卓然獨立。開始應給事江少明（Jiang Shaoming）的請求，住持小溪雲門庵。丞相張魏公（Zhang Weigong）在四川時，圓悟（Yuanwu）對他說老師（指大慧宗杲）真正得到了佛法的精髓。等到他來到朝廷，就將大慧宗杲迎請到臨安徑山（Jingshan, a mountain in Lin'an），（大慧宗杲）的佛法非常興盛，冠絕一時。人們不遠千里，重重疊疊地趕來，唯恐落後，以至於沒有地方容納，於是建造了千僧大閣來安置他們，共有兩千多人。剛開始講經說法，升座問答還沒有結束，又有幾個僧人爭先恐後地出來提問。老師（指大慧宗杲）於是制止他們說：『停止，停止。』假使將大地上的草木都磨成灰塵，每一粒灰塵都有一張嘴，每一張嘴都具有無礙的廣長舌相，每一張舌相都發出無量差別的音聲，每一種音聲都發出無量差別的言詞，每一種言詞都有無量差別的妙義。像上面所說的灰塵數量的僧人，各自都具有這樣的嘴，這樣的舌頭，這樣的音聲，這樣的言詞，這樣的妙義，同時提出成百上千的疑問，每一個疑問都各不相同，也用不著徑山長老咳嗽一聲，一時之間就全部回答完畢。趁著這個時機，在其中間做無量無邊廣大的佛事，每一件佛事都周遍法界，這就是所謂『一毛現神變，一切佛同說經』。即使經過無量劫也無法窮盡它的邊際。這樣去做，熱鬧熱鬧門庭還可以。如果用正眼來觀察，這正是業識茫茫，沒有根本可以依據。祖師門下一點也用不著。更何況是咬文嚼字，賣弄口舌，這不僅是埋沒了從上以來的宗乘，也是讓僧人們笑掉大牙。所以說，『毫釐繫念，三塗業因；瞥爾情生，萬劫羈鎖。』聖名凡號，儘是虛聲；殊相劣形，皆為幻色。你想要追求它，難道不會被它所累嗎？等到你厭惡它，又會成為大患。看看先輩們是這樣告誡的，就像國家的兵器，不得已才使用它。在本分事上也沒有這個訊息。山僧我今天這樣舉唱。

【English Translation】 English version (The Master) went right into Min (Fujian province). He built a hermitage on Yangyu (Yangyu Island) in Changle (Changle County). At that time, only fifty-three people followed him. Within fifty days, thirteen people attained the Dharma. This had never happened before. Later, they all stood out independently. Initially, he accepted the invitation of Jiang Shaoming (Jiang Shaoming), a court official, to reside at Yunmen Hermitage (Yunmen Hermitage) in Xiaoxi (Xiaoxi). When Prime Minister Zhang Weigong (Zhang Weigong) was in Shu (Sichuan), Yuanwu (Yuanwu) told him that the Master (referring to Dahui Zonggao) had truly attained the essence of the Dharma. When he came to the court, he invited Dahui Zonggao (Dahui Zonggao) to Jingshan (Jingshan, a mountain in Lin'an) in Lin'an. His Dharma assembly was very prosperous, surpassing all others at the time. People came from afar, layer upon layer, fearing to be left behind, so much so that there was no place to accommodate them. Therefore, a great hall for a thousand monks was built to house them, with more than two thousand people in total. When he first began to preach the Dharma, the question-and-answer session had not yet ended, and several monks rushed out to ask questions. The Master (referring to Dahui Zonggao) then stopped them, saying, 'Stop, stop.' Suppose all the grass and trees on the earth were ground into dust, and each particle of dust had a mouth, and each mouth had an unobstructed, broad, and long tongue, and each tongue emitted countless different sounds, and each sound emitted countless different words, and each word had countless different wonderful meanings. Like the number of monks equal to the dust mentioned above, each possessing such a mouth, such a tongue, such a sound, such words, and such wonderful meanings, simultaneously raising hundreds of thousands of questions, each question being different, not even requiring the Elder of Jingshan to cough once, and all would be answered at once. Taking advantage of this opportunity, in the midst of it, performing immeasurable and boundless great Buddha deeds, each Buddha deed pervading the Dharma realm, this is what is called 'One hair manifests divine transformations, all Buddhas speak the same sutra.' Even after countless eons, its boundary cannot be exhausted. Doing this, making the gate lively is acceptable. If viewed with the true eye, this is precisely the confusion of karmic consciousness, with no basis to rely on. Nothing is needed from the lineage of the Patriarchs. Moreover, engaging in literary quibbles and displaying verbal prowess not only buries the teachings passed down from above but also makes the monks laugh their teeth out. Therefore, it is said, 'A hair's breadth of attachment leads to the karma of the three evil paths; a fleeting moment of emotion binds one in countless kalpas.' Holy names and mundane titles are all empty sounds; distinct appearances and inferior forms are all illusory colors. If you seek it, will you not be burdened by it? When you厭惡it, it will become a great affliction. Look at how the predecessors warned, like the weapons of the state, used only when necessary. There is no such news in one's fundamental affairs. I, the mountain monk, proclaim this today.

大似無夢說夢好肉剜瘡。點撿將來合吃拄杖。只今莫有下得毒手者么。若有堪報不報之恩。共助無為之化。如無倒行此令去也。驀拈拄杖曰。橫按鏌鎁全正令。太平寰宇斬癡頑。卓一下喝一喝。示眾曰。顛倒想生生死續。顛倒想滅生死絕。生死絕處涅槃空。涅槃空處眼中屑。涅槃既空喚什麼作眼中屑。白雲乍可來青嶂。明月難教下碧天。又曰。摩竭提國猶在半途。少室峰前全無巴鼻。談玄說妙好肉剜瘡。舉古明今拋沙撒土。爭似飢餐渴飲閑坐困眠。從教四序推移都不干預我事。雖然如是。也須實到這個田地始得。只如實到這個田地底如何親近。喝一喝曰。灸瘡瘢上更著艾炷去也。又曰。我宗無語句。實無一法與人。早是通身浸在屎窖里了也。那堪踏步向前。如之若何問向上向下三玄三要銀碗里盛雪北斗里藏身意旨如何。豈不是屎窖邊更掘屎窖。雖然如是若於屎窖中知些氣息。方知三世諸佛曆代祖師天下老和尚古往今來一切善知識盡在屎窖里轉大法輪。其或未然。切忌向屎窖里作活計。又上堂問答罷乃曰問得亦好不問更親。何故聲前一路千聖不傳。學者勞形如猿捉影。可中有個英靈漢。恁么不恁么。聊聞舉著剔起便行。猶在葛藤窠里。直得內無所證外無所修似地擎山如石含玉。亦未是衲僧放身命處。敢問大眾。作么生是

【現代漢語翻譯】現代漢語譯本大似無夢說夢，好比在好肉上剜瘡。仔細檢查將來，只合吃拄杖（捱打）。如今莫有人下得了毒手嗎？若有，堪以報答不報之恩，共同促成無為之化。如果沒有，就倒行此令去吧！驀然拿起拄杖說：『橫按鏌鎁（古代寶劍名）全正令，太平寰宇斬癡頑。』卓（拄杖頓地）！一下喝（大喝一聲）！向大眾開示說：『顛倒想生，生死延續；顛倒想滅，生死斷絕。生死斷絕之處，涅槃（佛教用語，指解脫）亦空。涅槃空處，如同眼中的塵屑。』既然涅槃皆空，又該把什麼當作眼中的塵屑呢？白雲或許會來到青色的山峰，明月難以被教導降落到碧藍的天空。又說：『摩竭提國（古印度國名）還在半途，少室峰前全無著落。』談玄說妙，好比在好肉上剜瘡；舉古明今，如同拋沙撒土。怎比得上飢餓時吃飯，口渴時喝水，閑暇時坐著，睏倦時睡覺？任憑四季推移，都與我無關。雖然如此，也必須真正到達這個田地才行。那麼，如何親近這真正到達的田地呢？喝（大喝一聲）！好比在灸瘡的疤痕上再放艾炷去燒。又說：『我宗門沒有語句，實在沒有一法可以給人。』這已經是全身浸在屎窖里了。哪裡堪再踏步向前？如之若何？問向上向下、三玄三要、銀碗里盛雪、北斗里藏身，意旨如何？豈不是在屎窖邊再挖一個屎窖？雖然如此，若能在屎窖中知曉些許氣息，方才知道三世諸佛、歷代祖師、天下老和尚、古往今來一切善知識，都在屎窖里轉大法輪。如果不是這樣，切忌在屎窖里作活計。又上堂，問答完畢后說：『問得也好，不問更親。』為什麼？聲前一路，千聖不傳。學者勞神費力，如同猿猴捉影。可中有個英靈漢，這樣不這樣？稍微聽到提起，就立刻行動。還在葛藤窠里。直到內心無所證，外在無所修，似大地擎山，如石頭含玉，也還不是衲僧（僧人的自稱）放身命之處。敢問大眾，作么生是（如何是）？

【English Translation】 English version It's like talking about dreams when you haven't had any, like cutting a sore on healthy flesh. Examining it closely, it deserves a beating with a staff. Is there anyone here now who can strike decisively? If so, they are worthy of repaying kindness that cannot be repaid, and jointly promoting the transformation of non-action. If not, then reverse this order! Suddenly picking up his staff, he said: 'Holding the Mo Ye (ancient sword name) horizontally, the command is completely upright, in a peaceful world, cut down the foolish and stubborn.' Strike! (the staff hits the ground) A shout! (a loud shout) He addressed the assembly, saying: 'Inverted thoughts arise, and birth and death continue; inverted thoughts cease, and birth and death are extinguished. Where birth and death are extinguished, Nirvana (Buddhist term for liberation) is also empty. Where Nirvana is empty, it's like dust in the eye.' Since Nirvana is empty, what should be regarded as dust in the eye? White clouds may come to the green peaks, but the bright moon is difficult to teach to descend to the blue sky. He also said: 'Magadha (ancient Indian kingdom) is still halfway there, and there is no foothold before Shaoshi Peak.' Discussing the mysterious and wonderful is like cutting a sore on healthy flesh; citing the ancient and illuminating the present is like throwing sand and scattering soil. How can it compare to eating when hungry, drinking when thirsty, sitting idly when free, and sleeping when tired? Let the four seasons pass, it has nothing to do with me. Although it is so, one must truly reach this state. So, how to approach this truly reached state? Shout! (a loud shout) It's like putting moxa cones on the scar of a cauterized wound to burn it again. He also said: 'My sect has no words, and truly has no Dharma to give to others.' This is already being immersed in a cesspool. How can one bear to step forward? What to do? Asking about up and down, the three mysteries and three essentials, snow in a silver bowl, hiding oneself in the Big Dipper, what is the meaning? Isn't it digging another cesspool next to the cesspool? Although it is so, if one can know some breath in the cesspool, then one will know that the Buddhas of the three worlds, the ancestral teachers of all generations, the old monks of the world, and all the good teachers of ancient and modern times are all turning the great Dharma wheel in the cesspool. If it is not so, be careful not to make a living in the cesspool. Again, after ascending the hall and finishing the question and answer, he said: 'It is good to ask, but it is even closer not to ask.' Why? The road before sound is not transmitted by a thousand sages. Scholars toil and labor, like monkeys grasping at shadows. But there is a heroic man among them, like this or not like this? As soon as he hears it mentioned, he immediately acts. He is still in the tangle of vines. Until there is no proof within and no cultivation without, like the earth supporting the mountain, like a stone containing jade, it is still not the place where a monk releases his life. I dare to ask the assembly, what is it?

衲僧放身命處。若也知得塵塵唸唸皆無空闕。折旋俯仰盡在其中。正恁么時畢竟是誰家風月還委悉么。千聖不知何處去。倚天長劍逼人寒。下座。師說法不立窠臼不守規轍。大率如此不可概舉。嘗垂語問學者。我這裡無法與人。只是據款結案。恰如爾將個琉璃瓶子來護惜。似個什麼。我一見便與爾打破了。爾又將個摩尼珠來。我又與爾奪了。待爾只恁么來。我又和爾兩手截了。所以臨濟和尚道。逢佛殺佛逢祖殺祖逢羅漢殺羅漢。既稱善知識。為什麼卻要殺人去。且道是什麼道理。又嘗語僧俗言。參得禪了凡讀經看文字。如去自家屋裡行一遭相似。又如與舊時相識底人相見一般。若欲以文字語言糟粕求無有是處。參禪人請師子細說禪病。師言。禪有什麼病可說。禪又不曾患頭痛。又不曾患腳痛。又不曾患耳聾。又不曾患眼暗。只是參禪底人蔘得差別。證得差別。用心差別。依師差別。因此差別故說名為病。非謂禪有病也。如何是佛即心是佛。有什麼病狗子還有佛性也無。無有什麼病。喚作竹篦則觸。不喚作竹篦則背。有什麼病。如何是佛麻三斤。有什麼病。如何是佛乾屎橛。有什麼病。爾不透了才作道理要透。便千里萬里沒交涉也。擬心湊泊他。擬心思量他。向舉起處領略。擊石火閃電光處會。這個方始是病。世醫拱手

【現代漢語翻譯】現代漢語譯本一個雲遊僧人安身立命的地方，如果能夠明白每一粒塵土、每一個念頭都沒有空缺，一舉一動都包含在其中。正在這個時候，你究竟知道這是誰家的風光嗎？千聖（指眾多的聖人）不知去向何處，高聳入雲的寶劍逼得人感到寒冷。退下座位。這位禪師說法不拘泥於固定的模式，也不遵守常規。大致就是這樣，不能一一列舉。曾經對學人說：『我這裡沒有什麼法可以給人，只是根據事實來結案。』就像你拿一個琉璃瓶子來愛護，像什麼呢？我一見到就給你打破了。你又拿一顆摩尼珠（mani，寶珠）來，我又給你奪走了。等你只是這樣來，我又把你的雙手砍斷了。所以臨濟和尚說：『逢佛殺佛，逢祖殺祖，逢羅漢殺羅漢。』既然被稱為善知識，為什麼卻要殺人呢？這又是什麼道理呢？又曾經對僧人和俗人說：『參禪之後，再讀經書看文字，就像在自己家裡走一趟一樣，又像是和以前認識的人相見一般。』如果想要用文字語言的糟粕來尋求真理，那是絕對不可能的。參禪的人請禪師詳細說說禪的毛病。禪師說：『禪有什麼毛病可說呢？禪既沒有頭痛，也沒有腳痛，既沒有耳聾，也沒有眼瞎。只是參禪的人蔘得不一樣，證得不一樣，用心不一樣，依止的老師不一樣，因為這些不一樣，所以才說這是毛病，並不是說禪本身有毛病啊。』『什麼是佛？即心是佛。』有什麼毛病？『狗子還有佛性嗎？』『沒有。』有什麼毛病？『稱它為竹篦（zhubi，竹製的刮板）就執著了，不稱它為竹篦就違背了。』有什麼毛病？『什麼是佛？麻三斤。』有什麼毛病？『什麼是佛？乾屎橛（ganshijue，擦屁股的木棒）。』有什麼毛病？你沒有參透，才要講道理，一旦參透了，就千里萬里都無關緊要了。想要用心去湊合它，想要用思想去思量它，在舉起念頭的地方去領悟，在擊石火、閃電光的地方去體會，這才是毛病。』世間的醫生也只能拱手無策。

【English Translation】 English version The place where a wandering monk settles his life. If one can understand that in every dust and every thought, there is no emptiness, and every movement is contained within. At this very moment, do you truly know whose scenery this is? The thousand sages (referring to numerous saints) are nowhere to be found, and the towering sword in the sky brings a chilling feeling. Step down from the seat. This Chan master's teachings do not adhere to fixed patterns, nor do they follow conventions. It is roughly like this, and cannot be listed one by one. He once said to the students: 'I have no Dharma to give to people here, but only settle cases based on the facts.' It's like you bring a crystal bottle to cherish, what is it like? As soon as I see it, I will break it for you. You bring a mani (jewel) pearl, and I will take it away from you. When you just come like this, I will cut off your hands. Therefore, Zen Master Linji said: 'If you meet a Buddha, kill the Buddha; if you meet a Patriarch, kill the Patriarch; if you meet an Arhat, kill the Arhat.' Since he is called a good advisor, why kill people? What is the reason for this?' He also once said to monks and laypeople: 'After practicing Chan, reading scriptures and texts is like taking a walk in your own home, or like meeting someone you knew before.' If you want to seek the truth with the dregs of words and language, it is absolutely impossible. A Chan practitioner asks the master to talk in detail about the illnesses of Chan. The master said: 'What illnesses can be said about Chan? Chan has neither a headache nor a footache, neither deafness nor blindness. It's just that people who practice Chan practice differently, realize differently, use their minds differently, and rely on different teachers. Because of these differences, it is called an illness, but it does not mean that Chan itself has an illness.' 'What is Buddha? The mind is Buddha.' What's the illness? 'Does a dog have Buddha-nature?' 'No.' What's the illness? 'Calling it a zhubi (bamboo scraper) is attachment, not calling it a zhubi is opposition.' What's the illness? 'What is Buddha? Three pounds of flax.' What's the illness? 'What is Buddha? A dried shit stick (ganshijue, a wooden stick for wiping the buttocks).' What's the illness? If you don't penetrate it, you want to reason, once you penetrate it, it doesn't matter for thousands of miles. Trying to match it with your mind, trying to think about it with your thoughts, comprehending it where the thought arises, experiencing it where the spark of a flint and the flash of lightning occur, this is the illness.' Worldly doctors can only stand by helplessly.

。然究竟不幹禪事。趙州云。要與空王為弟子。莫教心病最難醫。嘗舉。南院問風穴。南方一棒作么生商量。風穴云。作奇特商量。風穴卻問。此間一棒作么生商量。南院橫拄杖云。棒下無生忍。臨機不見師。師舉了曰。風穴當時好大展坐具禮他三拜。不然與他掀倒繩床。乃回顧衲子沖密雲。爾道風穴當時禮拜是。掀倒繩床是。沖密雲。草賊大敗。師曰。爾看這瞎漢便打。又舉。睦州凡見僧來便云。見成公案放爾三十棒。云峰悅云。作賊人心虛。師曰。又添得一個道了。問沖密雲。爾道我恁么道還有過也無。沖密雲。作賊人心虛。師曰。三個也。又舉。僧問大龍。色身敗壞如何是堅固法身。大龍云。山花開似錦。澗水湛如藍。作么生會。僧云。不會。師舉了指拜席問旁僧曰。見么。云見。師曰。又道不會。復曰。太近也因什麼不會。僧罔措。師曰。只為分明極。翻令所得遲。師室中多問衲子。喚作竹篦即觸。不喚作竹篦即背。不得下語。不得無語。不得思量。不得擬議。不得於意根下卜度。不得於舉起處承當。速道速道。僧擬進語。師便打趁出。於時罕有善其機者。又曰。喚作竹篦即觸。不喚作竹篦即背。不得下語。不得無語。不得良久。不得卜度。不得作女人拜繞禪床。不得拂袖便行。一切總不得。爾便奪卻竹篦。

【現代漢語翻譯】現代漢語譯本：然而，這些終究與禪無關。趙州（Zhaozhou，禪宗大師）說：『想要成為空王（Kongwang，佛的別稱）的弟子，最怕的就是心病難醫。』他曾舉例說，南院（Nanyuan，禪師）問風穴（Fengxue，禪師）：『南方打一棒，你如何商量？』風穴說：『當作奇特的事情來商量。』風穴反過來問：『這裡打一棒，你如何商量？』南院橫著拄杖說：『棒下無生忍（棒下無法生起忍耐），臨機不見師（關鍵時刻看不到老師）。』老師（指提問者）舉完這個例子說：『風穴當時應該大大地展開坐具，向他（指南院）行三個大禮拜。不然就應該掀翻他的繩床。』於是回頭看著衲子（nazi，僧人的別稱）沖密雲（Chongmiyun，人名），『你說風穴當時是應該禮拜呢，還是掀翻繩床？』沖密雲說：『草寇大敗。』老師說：『你看這瞎漢，上來就打。』又舉例說，睦州（Muzhou，禪師）每次見到僧人來，就說：『現成的公案，放你三十棒。』云峰悅（Yunfengyue，禪師）說：『做賊人心虛。』老師說：『又多了一個說這種話的。』問沖密雲：『你說我這樣說，還有過錯嗎？』沖密雲說：『做賊人心虛。』老師說：『三個都這麼說了。』又舉例說，有僧人問大龍（Dalong，禪師）：『色身（seshen，肉身）敗壞后，什麼是堅固法身（jiangu fashen，不滅的佛法之身）？』大龍說：『山花開似錦，澗水湛如藍。』你如何理解？僧人說：『不會。』老師舉完這個例子，指著拜席問旁邊的僧人說：『看見了嗎？』僧人說：『看見了。』老師說：『又說不會。』又說：『太近了，為什麼不會？』僧人不知所措。老師說：『正因為太分明了，反而導致領悟得慢。』老師在室內經常問僧人：『說是竹篦（zhubi，竹製的刮板）就觸犯了，不說竹篦就違背了。』不得說話，不得不說話，不得思量，不得擬議，不得在意識的根源下猜測，不得在舉起竹篦的地方承擔。快說！快說！僧人剛要說話，老師就打他，趕他出去。當時很少有人能善於應對這種機鋒。老師又說：『說是竹篦就觸犯了，不說竹篦就違背了。』不得說話，不得不說話，不得沉默良久，不得猜測，不得像女人一樣繞著禪床拜，不得拂袖而去。一切都不可以。你便奪過竹篦。』

【English Translation】 English version: However, these ultimately have nothing to do with Chan (Zen). Zhaozhou (Zen master) said: 'If you want to be a disciple of Kongwang (another name for the Buddha), the most fearful thing is that the illness of the mind is the most difficult to cure.' He once cited the example of Nanyuan (Zen master) asking Fengxue (Zen master): 'How do you discuss the matter of striking a blow in the South?' Fengxue said: 'Discuss it as a peculiar matter.' Fengxue asked in return: 'How do you discuss the matter of striking a blow here?' Nanyuan held his staff horizontally and said: 'Beneath the staff, there is no forbearance of birth (no patience can arise under the blow), at the critical moment, no teacher is seen (the teacher is not apparent at the crucial moment).' The teacher (referring to the questioner) finished citing this example and said: 'Fengxue should have greatly unfolded his sitting mat at that time and bowed to him (referring to Nanyuan) three times. Otherwise, he should have overturned his rope bed.' Then he turned to look at the nazi (another name for monks) Chongmiyun (personal name), 'Do you say that Fengxue should have bowed at that time, or overturned the rope bed?' Chongmiyun said: 'The bandit army is utterly defeated.' The teacher said: 'Look at this blind man, he strikes immediately.' He also cited the example of Muzhou (Zen master) saying whenever he saw a monk coming: 'A ready-made public case, I give you thirty blows.' Yunfengyue (Zen master) said: 'A thief has a guilty conscience.' The teacher said: 'Another one who says such things.' He asked Chongmiyun: 'Do you say that there is any fault in my saying this?' Chongmiyun said: 'A thief has a guilty conscience.' The teacher said: 'Three of them have said so.' He also cited the example of a monk asking Dalong (Zen master): 'After the physical body (seshen, the physical body) is destroyed, what is the indestructible Dharma body (jiangu fashen, the imperishable body of the Buddha's teachings)?' Dalong said: 'Mountain flowers bloom like brocade, and the stream water is clear like blue.' How do you understand it? The monk said: 'I don't understand.' The teacher finished citing this example, pointed to the bowing mat, and asked the monk next to him: 'Do you see it?' The monk said: 'I see it.' The teacher said: 'You said you didn't understand again.' He also said: 'It's too close, why don't you understand?' The monk was at a loss. The teacher said: 'Precisely because it is too clear, it leads to slow understanding.' The teacher often asked the monks in the room: 'Saying it is a zhubi (a bamboo scraper) is to offend, not saying it is a zhubi is to go against it.' You must not speak, you must not not speak, you must not contemplate, you must not speculate, you must not guess at the root of consciousness, you must not take responsibility at the place where the zhubi is raised. Speak quickly! Speak quickly!' As soon as the monk was about to speak, the teacher hit him and drove him out. At that time, few people were good at responding to this kind of quick-witted exchange. The teacher also said: 'Saying it is a zhubi is to offend, not saying it is a zhubi is to go against it.' You must not speak, you must not not speak, you must not remain silent for a long time, you must not guess, you must not bow around the Zen bed like a woman, you must not leave with a flick of your sleeve. Everything is not allowed. You then snatch the zhubi away.'

我且許爾奪卻。我喚作拳頭則觸。不喚作拳頭則背。爾又如何奪。更饒爾道個請和尚放下著。我且放下著。我喚作露柱則觸。不喚作露柱則背。爾又如何奪。我喚作山河大地則觸。不喚作山河大地則背。爾又如何奪。時有舟峰長老云。某甲看和尚竹篦子話。如籍沒卻人家財產了。更要人納物事。師曰。爾譬喻得極妙。我真個要爾納物事。爾無所從出。便須討死路去也。或投河或赴火。拚得命方始死。得死了卻緩緩地再活起來。喚爾作菩薩便歡喜。喚爾作賊漢便惡發。依前只是舊時人。所以古人道。懸崖撒手自肯承當。絕後再蘇欺君不得。到這裡始契得竹篦子話。復說偈曰。佛之一字尚不喜。有何生死可相關。當機覿面無回互。說甚楞嚴義八還。師闡揚宗教時。有同時號稱宗師說法以寂照靜默為本者。見士大夫為塵勞所障方寸不寧便為言。令寒灰枯木去。一條白練去。古廟香爐去。冷湫湫地去。謂此法門可休歇人身心。師以為如此見解墮在黑山下鬼窟里。教中謂之昏沉。殊不知這個猢猻子不死。如何得休歇。來為先鋒去為殿後底不死。如何得休歇。故師每力排之。謂之邪師寂照禪斷佛慧命。千佛出世不通懺悔。一日室中坐。有鄭昂尚明者。持一辦香來怒氣可掬。聲色俱厲云。昂有一片香未燒在。欲與和尚理會一件事。只

【現代漢語翻譯】現代漢語譯本：我且允許你奪走它。如果我稱它為『拳頭』，你就觸犯了；如果不稱它為『拳頭』，你就違背了。你又如何奪走？再饒你一句，道個『請和尚放下』。我且放下。如果我稱它為『露柱』（寺廟中的柱子），你就觸犯了；如果不稱它為『露柱』，你就違背了。你又如何奪走？如果我稱它為『山河大地』，你就觸犯了；如果不稱它為『山河大地』，你就違背了。你又如何奪走？當時有舟峰長老說：『我看和尚的竹篦子（禪宗用具）話，就像籍沒（沒收）了人家的財產，還要人繳納東西。』師父說：『你的比喻極其巧妙。我真的要你繳納東西，你無處可出，便須尋死路去。或投河或赴火，拼了命方才死。得死了卻緩緩地再活起來。』稱你為菩薩便歡喜，稱你為賊漢便惡狠狠。依舊只是舊時人。所以古人道：『懸崖撒手自肯承當，絕後再蘇欺君不得。』到這裡才算領會了竹篦子話。又說偈語道：『佛之一字尚不喜，有何生死可相關。當機覿面無回互，說甚楞嚴義八還。』師父闡揚宗教時，有同時號稱宗師說法，以寂照靜默為根本的。見到士大夫被塵勞所障，方寸（內心）不得安寧，便對他們說，令他們寒灰枯木般死去，一條白練（自縊）死去，古廟香爐般死去，冷冷清清地死去。認為這種法門可以休歇人身心。師父認為如此見解是墮落在黑山下鬼窟里，教中稱之為昏沉。殊不知這個猢猻子（指人的妄心）不死，如何得休歇？來為先鋒去為殿後的不死，如何得休歇？所以師父每每極力排斥這種說法，稱之為邪師寂照禪，斷佛慧命，千佛出世不通懺悔。一日，師父在室內坐著，有鄭昂尚明者，拿著一瓣香來，怒氣衝衝，聲色俱厲地說：『昂有一片香未燒在，想要與和尚理論一件事。』

【English Translation】 English version: I will allow you to seize it. If I call it a 'fist', you are touching it; if I don't call it a 'fist', you are turning your back on it. How can you seize it then? I'll give you another chance, say 'Please, monk, put it down.' I will put it down. If I call it a 'pillar' (of a temple), you are touching it; if I don't call it a 'pillar', you are turning your back on it. How can you seize it then? If I call it 'mountains, rivers, and the great earth', you are touching it; if I don't call it 'mountains, rivers, and the great earth', you are turning your back on it. How can you seize it then? At that time, Elder Zhoufeng said: 'I see the master's words with the bamboo staff (a Zen implement) as if confiscating someone's property and still demanding them to pay something.' The master said: 'Your analogy is extremely clever. I really want you to pay something, but you have nowhere to turn, so you must seek a way to die. Either jump into the river or go into the fire, giving up your life to die. After dying, slowly come back to life.' If you are called a Bodhisattva, you are happy; if you are called a thief, you are furious. You are still the same old person. Therefore, the ancients said: 'Let go of the cliff and willingly take responsibility; reviving after death, you cannot deceive the ruler.' Only then can you understand the words of the bamboo staff. He also said in a verse: 'Even the word 'Buddha' is not pleasing, what connection is there with life and death? Face to face without evasion, what is there to say about the 'Eight Returns' of the Shurangama Sutra?' (楞嚴義八還, refers to the eight aspects of returning to the original source as discussed in the Shurangama Sutra) When the master was expounding the religion, there were contemporary masters who claimed to teach based on stillness and silence. Seeing that the scholar-officials were obstructed by worldly affairs and their minds (方寸, inner heart) were not at peace, they would tell them to die like cold ashes and withered wood, to die by hanging themselves with a white silk (一條白練, a white silk), to die like an old temple incense burner, to die coldly and quietly. They believed that this Dharma could bring rest to people's bodies and minds. The master believed that such a view was falling into the ghost cave under the Black Mountain, which the teachings called dullness. Little did they know that if this monkey mind (猢猻子, refers to the wandering mind) does not die, how can it rest? If the one who comes as the vanguard and goes as the rearguard does not die, how can it rest? Therefore, the master always strongly rejected this view, calling it the heretical teacher's silent Zen, cutting off the Buddha's wisdom life, and that even if a thousand Buddhas appeared, repentance would not be possible. One day, the master was sitting in the room, and Zheng Ang Shangming came with a piece of incense, full of anger, and said sternly: 'Ang has a piece of incense that has not been burned, and wants to discuss something with the master.'

如默然無言。是法門中第一等休歇處。和尚肆意詆訶。昂心疑和尚不到這田地所以信不及。且如釋迦老子在摩竭提國。三七日中掩室不作聲。豈不是佛默然。毗耶離城三十二菩薩各說不二法門。末後維摩無語文殊贊善。豈不是菩薩默然。須菩提在巖中宴坐無言無說。豈不是聲聞默然。天帝釋見須菩提在巖中宴坐。乃雨花供養亦無言說。豈不是凡夫默然。達磨游梁歷魏少林冷坐九年。豈不是祖師默然。魯祖見僧便面壁。豈不是宗師默然。和尚因什麼卻力排默照以為邪非。師曰。爾曾讀莊子么。云是何不讀。師曰。莊子云言而足終日言而盡道。言而不足終日言而盡物。道物之極。言默不足以載。非言非默義有所極。我也不曾看郭象解並諸家註解。只據我杜撰說破爾這默然。豈不見孔子一日大驚小怪道。參乎吾道一以貫之。曾子曰。唯。爾措大家才聞個唯字。便來這裡惡口。卻云這一唯與天地同根萬物一體。致君于堯舜之上。成家立國出將入相。以至啟手足時不出這一唯。且喜沒交涉。殊不知這個道理。便是曾子言而足。孔子言而足。其徒不會卻問何謂也。曾子見他理會不得。卻向第二頭答他話。謂夫子之道不可無言。所以云。夫子之道忠恕而已矣。要之道與物至極處不在言語上。不在默然處。言也載不得。默也載不得。公

之所說尚不契莊子意。何況要契釋迦老子達磨大師意耶。爾要理會得莊子非言非默義有所極么。便是雲門大師拈起扇子云。扇子𨁝跳上三十三天筑著帝釋鼻孔東海鯉魚打一棒雨似傾盆。爾若會得雲門這個說話。便是莊子說底。曾子說底孔子說底一般。昂遂無語。師曰。爾雖不語心猶未伏在。然古人決定不在默然處坐地明矣。爾適來舉釋迦掩室維摩默然。且看舊時有個坐主喚作肇法師。把那無言說處。說出來與人云。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說以顯道。釋梵絕聽而雨花。斯皆理為神御。故口以之而默。豈曰無辯辯所不能言也。這個是理與神忽然相撞著。不覺到說不得處雖然不語其聲如雷。故曰。豈曰無辯辯所不能言也。這裡世間聰明辯才用一點不得。到得恁么田地方始是放身捨命處。這般境界須是當人自證自悟始得。所以華嚴經云。如來宮殿無有邊。自然覺者處其中。此是從上諸聖大解脫法門。無邊無量無得無失無默無語無去無來。塵塵爾剎剎爾唸唸爾法法爾。只為眾生根性狹劣。不到三教聖人境界。所以分彼分此。殊不知境界如此廣大。卻向黑山下鬼窟里默然坐地。故先聖訶為解脫深坑。是可怖畏之處。以道眼觀之。則是刀山劍樹鑊湯爐炭里坐地。一般坐主家尚不滯在默然處。況祖師門下客。卻

道才開口便落今時。且喜沒交涉。昂不覺作禮。師曰公雖作禮然更有事在。至晚來入室。師問曰。今年幾歲。云六十四。又問。爾六十四前從什麼處來。昂又無語。師遂以竹篦打出次日又來室中雲。六十四年前尚未有昂在。如何和尚卻問昂從什麼處來。師曰。爾六十四年前不可元在福州鄭家。只今這聽法說法一段歷歷孤明底未生已前畢竟在什麼處。云不知。師曰。爾若不知便是生大今生且限百歲。百歲后爾待要飛出三千大千世界外去。須是與他入棺材始得。當爾之時四大五蘊一時解散。有眼不見物。有耳不聞聲。有個肉團心分別不行。有個身火燒刀斫都不覺痛。到這裡歷歷孤明底卻向什麼處去。云昂也不知師曰。爾既不知便是死大。故曰。無常迅速生死事大。便是這個道理。這裡使聰明也不得。記持也不得。我更問。爾平生做許多之乎者也。臘月三十日將那一句敵他生死。須是知得生來死去處分曉始得。若不知即是愚人。昂方心伏始知無言無說處一切非是。因別參請未幾頓有所得。時有祥雲長老曇懿與禪者遵璞二人為同伴。初侍圓悟于蔣山已有入處。后又隸真歇了坐下點胸自許謂世莫有過之者。師知其未徹業已開法慮其誤後學。以書致懿令告假暫來。懿恥之遲遲其行。師遂由小參痛抵其非。揭榜于門以告四眾。懿聞之

不得已乃破夏來抵師會下。師詰其所證語之曰。汝恁么見解何嘗夢見圓悟老人果欲究竟此事。且退卻院子來。懿從之遂歸。既散夏果與璞偕至。二人同到室中。師問璞。三聖道。我逢人則出。出則不為人。興化道。我逢人則不出。出則便為人。爾道這兩個老漢還有出身處也無。璞于師膝上打一拳。師曰。汝這一拳為三聖出氣。為興化出氣。速道速道。璞擬議。師劈脊便打。仍謂之曰。汝第一不得忘了這一棒遂出。久之未得入門。一日因別僧入室。二人聽之。師問僧曰。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門便道是什麼。睦州見僧入門便道見成公案放爾三十棒。爾道這四個老漢還有為人處也無。僧云有。師曰劄。僧擬議。師便喝出。璞聞之忽然有省。懿亦相繼於一言之下大有省發。從前惡知惡解當下冰消。后皆承嗣師。師嘗為眾入室。見僧才入門便問。諸佛菩薩畜生驢馬庭前柏樹子麻三斤乾屎橛。爾是一枚無狀賊漢。僧云。久知和尚有此機要。師曰。我已無端入荒草。是爾屎臭氣也不知。僧拂袖便出。師曰。苦哉佛陀耶。又僧才入門。師便曰。不是出去。僧便出。師曰。沒量大人被語脈里轉卻。次一僧入。師曰。不是出去。僧卻近前。師曰。向爾道不是。又卻近前覓個什麼。便打出。又一僧入云。適來兩

【現代漢語翻譯】現代漢語譯本他不得已打破安居的規矩，前來拜見老師。老師詰問他所證悟的境界，說：『你這樣的見解，何曾夢見過圓悟（Yuanwu，禪宗大師）老人？如果真想徹底明白這件事，還是先退回院子去吧。』懿聽從了，於是回去。安居結束后，果和璞一同前來。兩人一同進入方丈室，老師問璞：『三聖（Sansheng，禪宗人物）說：『我逢人則出，出則不為人。』興化（Xinghua，禪宗人物）說：『我逢人則不出，出則便為人。』你說這兩個老和尚還有其他出路嗎？』璞在老師膝上打了一拳。老師說：『你這一拳是為三聖出氣，還是為興化出氣？快說快說！』璞猶豫不決。老師朝他後背就是一棒，還對他說：『你千萬不要忘記這一棒！』於是讓他出去。很久都沒能入門。一天，因為另一個僧人進入方丈室，兩人在外面偷聽。老師問那個僧人：『德山（Deshan，禪宗人物）見到僧人入門就打，臨濟（Linji，禪宗人物）見到僧人入門就喝，雪峰（Xuefeng，禪宗人物）見到僧人入門就說什麼？睦州（Muzhou，禪宗人物）見到僧人入門就說現成公案，賞你三十棒。你說這四個老和尚還有為人處世的地方嗎？』僧人說：『有。』老師說：『劄！』僧人猶豫不決。老師便喝斥他出去。璞聽了忽然有所領悟。懿也緊接著在一句話之下大有領悟。從前錯誤的知見當下冰消瓦解。後來他們都繼承了老師的衣缽。老師曾經為大眾入室說法，見到僧人剛入門就問：『諸佛菩薩、畜生驢馬、庭前柏樹子、麻三斤、乾屎橛，你是一個無賴的賊漢。』僧人說：『早就知道和尚有這樣的機要。』老師說：『我已無端地進入荒草，還是你屎臭氣也不知道。』僧人拂袖便走。老師說：『可悲啊，佛陀耶（F陀ye，佛陀）！』又一個僧人剛入門，老師便說：『不是出去。』僧人便出去了。老師說：『沒見識的傢伙，被語言的脈絡轉走了。』接著一個僧人進來，老師說：『不是出去。』僧人卻走上前。老師說：『跟你說不是，又走上前找什麼？』便打他出去。又一個僧人進來，說：『剛才兩

【English Translation】 English version He had no choice but to break the summer retreat to come and meet the master. The master questioned his enlightened state, saying, 'With such understanding, have you ever dreamed of old man Yuanwu (Yuanwu, a Chan master)? If you truly want to understand this matter thoroughly, you should retreat back to the monastery.' Yi obeyed and returned. After the summer retreat ended, Guo and Pu came together. Both entered the abbot's room, and the master asked Pu, 'Sansheng (Sansheng, a Chan figure) said, 'When I meet someone, I come forth; coming forth, I do not act for others.' Xinghua (Xinghua, a Chan figure) said, 'When I meet someone, I do not come forth; coming forth, I act for others.' Tell me, do these two old men have any other way out?' Pu punched the master on the knee. The master said, 'Is your punch to vent anger for Sansheng or for Xinghua? Speak quickly, speak quickly!' Pu hesitated. The master struck him on the back and said, 'You must never forget this blow!' Then he sent him out. For a long time, he could not enter. One day, because another monk entered the room, the two eavesdropped outside. The master asked the monk, 'Deshan (Deshan, a Chan figure) would strike a monk upon entering, Linji (Linji, a Chan figure) would shout at a monk upon entering, what would Xuefeng (Xuefeng, a Chan figure) say upon a monk entering? Muzhou (Muzhou, a Chan figure) would say upon a monk entering, 'A ready-made case, thirty blows for you.' Tell me, do these four old men have any way of acting for others?' The monk said, 'Yes.' The master said, 'Zha!' The monk hesitated. The master shouted him out. Pu suddenly had an awakening upon hearing this. Yi also had a great awakening under one word. The previous wrong knowledge and understanding instantly melted away. Later, they both inherited the master's lineage. The master once entered the room to give a Dharma talk to the assembly, and upon seeing a monk enter, he would ask, 'Buddhas and Bodhisattvas, livestock, donkeys and horses, the cypress tree in the courtyard, three pounds of flax, a dried dung stick, you are a rogue thief.' The monk said, 'I have long known that the master has such a key point.' The master said, 'I have entered the wilderness for no reason, and you don't even know the smell of your own dung.' The monk flicked his sleeve and left. The master said, 'Alas, Buddhaya (F陀ye, Buddha)!' Another monk just entered, and the master said, 'Don't go out.' The monk went out. The master said, 'A clueless fellow, turned away by the thread of language.' Then another monk entered, and the master said, 'Don't go out.' The monk approached. The master said, 'I told you not to, what are you looking for by approaching?' Then he struck him out. Another monk entered and said, 'The two just

僧不會和尚意。師低頭噓一聲。僧罔措。師便打曰。卻是爾會老僧意。又僧才入。師曰。爾不會出去。僧亦出。復一僧入。師曰。適來兩個上坐。一人解收不解放。一人解放不解收。爾還辨得么。僧云。一狀領過。師曰。領過後別有甚好訊息。僧拍手一下便出。師曰。三十年後悟去在。又問僧云。道不用修但莫染污。如何是不染污底道。僧云。某甲不敢道。師曰。爾為什麼不敢道。僧云。恐染污。師高聲叫曰。行者將糞箕掃帚來。僧茫然。師便打出。又僧才入。師曰。釋迦老子來也。僧近前。師曰。元來不是便打。次一僧入。師亦曰。釋迦老子來也。僧當面問訊便出。師曰。卻似真個。又問僧。不是心不是佛不是物爾作么生。僧云領。師曰。領爾屋裡七代先靈。僧便喝。師曰。適來領如今喝。幹他不是心不是佛不是物什麼事。僧無語。師便打。又問僧。路逢達道人不將語默對時如何。僧珍重便行。師呵呵大笑。次一僧來。師曰。我適來問這僧路逢達道人不將語默對時如何。他珍重便行。爾道他會不會。僧擬問訊。師便打出。又問僧。不與萬法為侶者是什麼人。云無面目漢。師曰。適來有個師僧如此道。打出去也。僧擬議。師便打。又問僧。馬大師道。自從胡亂后三十年不曾少鹽醬意作么。云隨家豐儉。師曰。好個隨家

{ "translations": [ "現代漢語譯本", "僧人不能領會和尚的意圖。趙州禪師（Zhao Zhou Chanshi，禪師名號）低下頭，嘆息一聲。僧人感到不知所措。趙州禪師便打了他，說：『偏偏你領會了老僧的意圖。』", "又一個僧人剛進來，趙州禪師說：『你不會，出去吧。』僧人便出去了。又一個僧人進來，趙州禪師說：『剛才那兩個上座，一個懂得收，不懂得放；一個懂得放，不懂得收。你還能分辨出來嗎？』僧人說：『一併承擔。』趙州禪師說：『承擔過後，還有什麼好訊息？』僧人拍了一下手便出去了。趙州禪師說：『三十年後才悟去啊。』", "又問僧人說：『道不用修，但莫染污。如何是不染污的道？』僧人說：『某不敢說。』趙州禪師說：『你為什麼不敢說？』僧人說：『恐怕染污。』趙州禪師高聲叫道：『行者，拿糞箕掃帚來！』僧人茫然不知所措。趙州禪師便打了他出去。", "又一個僧人剛進來，趙州禪師說：『釋迦老子（Shijia Laozi，佛教創始人釋迦牟尼的尊稱）來了！』僧人走近前來。趙州禪師說：『原來不是』便打了他。下一個僧人進來，趙州禪師也說：『釋迦老子來了！』僧人當面問訊便出去了。趙州禪師說：『倒像真的。』", "又問僧人：『不是心，不是佛，不是物，你作什麼？』僧人說：『領。』趙州禪師說：『領你屋裡七代先靈。』僧人便喝了一聲。趙州禪師說：『剛才領，如今喝，幹他不是心，不是佛，不是物什麼事？』僧人無語。趙州禪師便打了他。", "又問僧人：『路逢達道人，不將語默對時如何？』僧人珍重地行了一禮便走了。趙州禪師呵呵大笑。下一個僧人來，趙州禪師說：『我剛才問這個僧人，路逢達道人，不將語默對時如何？他珍重地行了一禮便走了。你說他會不會？』僧人想要問訊，趙州禪師便打了他出去。", "又問僧人：『不與萬法為侶者是什麼人？』僧人說：『無面目漢。』趙州禪師說：『剛才有個師僧如此說，被打出去了。』僧人猶豫不決。趙州禪師便打了他。", "又問僧人：『馬大師（Ma Dashi，禪宗大師馬祖道一的尊稱）道：自從胡亂后，三十年不曾少鹽醬，意作么？』僧人說：『隨家豐儉。』趙州禪師說：『好個隨家』" ], "english_translations": [ "English version", "A monk could not grasp the meaning of the abbot. Master Zhao Zhou (Zhao Zhou Chanshi, the title of the Chan master) lowered his head and sighed. The monk was at a loss. Master Zhao Zhou then struck him, saying, 'Precisely you understand the old monk's intention.'", "Another monk had just entered when Master Zhao Zhou said, 'If you don't understand, leave.' The monk then left. Another monk entered, and Master Zhao Zhou said, 'Just now, those two senior monks, one knew how to gather but not how to release; one knew how to release but not how to gather. Can you distinguish them?' The monk said, 'I take responsibility for both.' Master Zhao Zhou said, 'After taking responsibility, what good news is there?' The monk clapped his hands once and then left. Master Zhao Zhou said, 'It will be thirty years before he realizes it.'", "He also asked a monk, 'The Dao does not need cultivation, but simply avoid defilement. What is the undefiled Dao?' The monk said, 'I dare not say.' Master Zhao Zhou said, 'Why do you not dare to say?' The monk said, 'For fear of defilement.' Master Zhao Zhou shouted loudly, 'Attendant, bring the dustpan and broom!' The monk was bewildered. Master Zhao Zhou then struck him and drove him out.", "Another monk had just entered when Master Zhao Zhou said, 'Shakyamuni Buddha (Shijia Laozi, the respectful title of Shakyamuni, the founder of Buddhism) has arrived!' The monk approached. Master Zhao Zhou said, 'So it wasn't him,' and struck him. The next monk entered, and Master Zhao Zhou also said, 'Shakyamuni Buddha has arrived!' The monk made a respectful bow and then left. Master Zhao Zhou said, 'That seems genuine.'", "He also asked a monk, 'Not mind, not Buddha, not thing, what do you do?' The monk said, 'Receive.' Master Zhao Zhou said, 'Receive your family's seven generations of ancestors.' The monk then shouted. Master Zhao Zhou said, 'Just now you received, now you shout, what does it have to do with not mind, not Buddha, not thing?' The monk was speechless. Master Zhao Zhou then struck him.", "He also asked a monk, 'When meeting a Daoist on the road, how do you respond without speech or silence?' The monk made a respectful bow and left. Master Zhao Zhou laughed heartily. The next monk came, and Master Zhao Zhou said, 'I just asked this monk, when meeting a Daoist on the road, how do you respond without speech or silence? He made a respectful bow and left. Do you say he understood?' The monk was about to make a respectful bow when Master Zhao Zhou struck him and drove him out.", "He also asked a monk, 'Who is it that does not associate with the myriad dharmas?' The monk said, 'A faceless man.' Master Zhao Zhou said, 'Just now there was a monk who said this, and he was struck and driven out.' The monk hesitated. Master Zhao Zhou then struck him.", "He also asked a monk, 'Master Ma (Ma Dashi, the respectful title of Chan Master Mazu Daoyi) said, \'Since the chaos, for thirty years, I have not lacked salt and soy sauce, what does it mean?\' The monk said, 'According to the family's abundance or frugality.' Master Zhao Zhou said, 'A good \'according to the family\'" ] }

豐儉。只是爾不會。僧擬議。師便喝出。又問僧。香嚴上樹話爾作么生。僧云。好對春風唱鷓鴣。師曰。虎頭上座道。樹上即不問。未上樹請和尚道。又作么生。僧云。適來向和尚道了也。師曰。好對春風唱鷓鴣。是樹上語樹下語。僧無對。師便打。又問侍者曰。許多人入室。幾人道得著。幾人道不著。侍者云。某甲只管看。師忽展手曰。我手何似佛手。侍者云。天寒且請和尚通袖行。師打一竹篦曰。且道是賞爾是罰爾。侍者無對。有僧請益。不知某甲死向什麼處去。師曰。爾只今是生耶死耶。僧云。生也不道死也不道。師曰。爾做得漸源奴。僧擬議。師便打出。又一僧來。師曰。適來這僧衲一場敗闕。爾還知么。僧云知。師亦打出。又僧請益夾山境話。聲未絕師便喝。僧茫然。師曰。爾問什麼。僧擬舉。師連打喝出。又僧請益。某甲參禪不得病在什麼處。師曰。病在這裡。云某甲為什麼參不得。師曰。開眼尿床漢我打爾去。師室中機緣渦旋辨肆不可把玩。自非上上根器不可湊泊。師住徑山時名重一時。如侍郎張公子韶狀元汪公聖錫少卿憑公濟川俱問道。自余皆一時名士大夫。師隨機開悟無所回互。而當時秉鈞軸者。以其議己惡之。遂遭捃拾毀衣。屏去衡州凡十年。又徙梅州。梅州瘴癘寂莫之地。而衲子里糧從之雖死

【現代漢語翻譯】現代漢語譯本豐儉（根據具體情況而定）。只是你不會運用。僧人想要辯解，禪師就喝斥他。又問僧人：『香嚴上樹話（Xiangyan climbing the tree，指香嚴禪師在樹上的開悟）你作何理解？』僧人說：『好對春風唱鷓鴣（Hao dui chunfeng chang zhegu，美好的景色正適合對著春風唱鷓鴣，形容非常應景）。』禪師說：『虎頭上座（Hutou zuo，指德山宣鑒禪師）說，樹上的情況暫且不問，未上樹時請和尚說說看。』又該如何理解？僧人說：『剛才已經向和尚說過了。』禪師說：『好對春風唱鷓鴣，是樹上的話還是樹下的話？』僧人無言以對。禪師就打了他。又問侍者說：『這麼多人進入禪室，有幾個人能說到點子上？有幾個人說不到點子上？』侍者說：『我只顧著看。』禪師忽然張開手說：『我的手像不像佛手？』侍者說：『天冷了，請和尚把手放在袖子里。』禪師用竹篦打了一下說：『你說這是賞你還是罰你？』侍者無言以對。有僧人請教：『不知我死後會去哪裡？』禪師說：『你現在是生還是死？』僧人說：『既不說生，也不說死。』禪師說：『你做得像漸源奴（Jianyuan nu，指漸源仲逸禪師的侍者）一樣。』僧人想要辯解，禪師就打了他出去。又一個僧人來，禪師說：『剛才那個僧人搞砸了一場法會，你知道嗎？』僧人說知道。禪師也打了他出去。又有僧人請教夾山境（Jiashan jing，指夾山善會禪師的境界）的話，聲音未落，禪師就喝斥。僧人茫然不知所措。禪師說：『你問什麼？』僧人想要舉例說明，禪師就連打帶喝地把他趕了出去。又有僧人請教：『我參禪不得法，病在哪裡？』禪師說：『病就在這裡。』僧人說：『我為什麼參不得法？』禪師說：『睜著眼睛還尿床的傢伙，我打你出去！』禪師在禪室中的機鋒轉語，變化莫測，不可捉摸。如果不是上上根器的人，無法靠近。禪師住在徑山（Jingshan）時，名聲顯赫一時。像侍郎張公子韶（Zhang Gongzi Shao）、狀元汪公聖錫（Wang Gong Shengxi）、少卿憑公濟川（Ping Gong Jichuan）都來問道。其餘的也都是當時的名士大夫。禪師隨機開悟，沒有固定的模式。而當時掌握權柄的人，因為禪師議論自己，就懷恨在心，於是蒐羅罪證，毀壞他的僧衣，把他貶到衡州（Hengzhou）十年。又遷徙到梅州（Meizhou）。梅州是瘴癘橫行、寂寞荒涼的地方。而僧人們仍然追隨他，直到去世。

【English Translation】 English version Frugality and extravagance (Fengjian) depend on the circumstances. It's just that you don't know how to apply it. When the monk tried to argue, the Master shouted him down. He then asked another monk: 'How do you understand Xiangyan's (Xiangyan, a Chan master) words about climbing the tree?' The monk replied: 'A fine match for the spring breeze singing of the partridge (Hao dui chunfeng chang zhegu, a beautiful scene is perfect for singing partridges in the spring breeze, describing something very fitting).' The Master said: 'Head Monk Hutou (Hutou zuo, referring to Chan Master Deshan Xuanjian) said, the situation on the tree will not be asked for now, please tell me about the situation before climbing the tree.' How should it be understood?' The monk said: 'I have already told the Master just now.' The Master said: 'A fine match for the spring breeze singing of the partridge, are those words from on the tree or below the tree?' The monk was speechless. The Master then hit him. He then asked the attendant: 'So many people enter the meditation room, how many can speak to the point? How many cannot speak to the point?' The attendant said: 'I am only watching.' The Master suddenly opened his hand and said: 'Does my hand resemble the Buddha's hand?' The attendant said: 'It's cold, please put your hand in your sleeve, Master.' The Master hit him with a bamboo stick and said: 'Do you say this is a reward or a punishment?' The attendant was speechless. A monk asked for instruction: 'I don't know where I will go after I die?' The Master said: 'Are you alive or dead now?' The monk said: 'I neither say alive nor dead.' The Master said: 'You act like Jianyuan's servant (Jianyuan nu, referring to the attendant of Chan Master Jianyuan Zhongyi).' When the monk tried to argue, the Master hit him and drove him out. Another monk came, and the Master said: 'That monk just ruined a Dharma assembly, do you know?' The monk said he knew. The Master also hit him and drove him out. Another monk asked for instruction on the words of Jiashan's realm (Jiashan jing, referring to the realm of Chan Master Jiashan Shanhui), before the sound finished, the Master shouted. The monk was at a loss. The Master said: 'What are you asking?' When the monk tried to give an example, the Master hit him and shouted him out. Another monk asked for instruction: 'I cannot practice Chan properly, where is the problem?' The Master said: 'The problem is here.' The monk said: 'Why can't I practice properly?' The Master said: 'You open-eyed bed-wetter, I will hit you out!' The Master's quick-witted exchanges in the meditation room are unpredictable and cannot be grasped. If one is not of the highest caliber, one cannot approach. When the Master lived in Jingshan (Jingshan), his reputation was prominent for a time. People like Vice Minister Zhang Gongzi Shao (Zhang Gongzi Shao), Top Scholar Wang Gong Shengxi (Wang Gong Shengxi), and Vice Minister Ping Gong Jichuan (Ping Gong Jichuan) all came to ask questions. The rest were also famous scholars and officials of the time. The Master enlightened people according to their individual needs, without a fixed pattern. However, those in power at the time, because the Master criticized them, held a grudge and collected evidence of his crimes, destroyed his monastic robes, and demoted him to Hengzhou (Hengzhou) for ten years. He was then moved to Meizhou (Meizhou). Meizhou is a place of rampant malaria and loneliness. But the monks still followed him until their death.

不悔。又八年高宗特恩放還。明年復僧衣。四方虛席以邀率不就。最後以朝旨住育王。聚眾多食不繼。筑涂田凡數十頃。詔賜其莊名般若。又二年詔復移徑山。師之再住徑山。道俗歆慕如見其所親。雖老接引後學不少倦。退居明月堂。先是孝宗皇帝為普安郡王時聞師名。嘗遣內都監至徑山謁師。師作偈以獻曰。大根大器大力量。荷擔大事不尋常。一毛頭上通訊息。遍界明明不覆藏。王甚悅。及在建邸復遣內知客請師山中為眾說法。親書妙喜庵大字。及制真贊賜師曰。生滅不滅。常住不住。圓覺空明。隨物現處。師演成四偈以獻。王覽之尤喜。又二年王即位。遂賜號大慧禪師。復取向所賜宸翰以御寶識之。恩寵加厚欲召對。而師已病矣。以隆興元年八月十日于徑山明月堂示寂。上聞之嘆惜不已。詔以明月堂為妙喜庵。賜謚普覺。將示寂親書遺奏封畢。侍僧請留頌。師厲聲曰。無頌便死不得也。索筆大書曰。生也只恁么。死也只恁么。有偈與無偈。是什麼熱大。投筆而逝。俗壽七十五。坐五十八夏。諸弟子以師全身葬于庵之後。賜塔名寶光。僧俗從師得法悟徹者。不啻數十人。皆有名於世。鼎需思岳彌光悟本守凈道謙遵璞祖元沖密等九人皆契悟廣大。先師而歿其餘皆道化一方。臨濟宗旨益振焉。

平江府虎丘紹隆禪

【現代漢語翻譯】現代漢語譯本不悔（法號）。又過了八年，高宗皇帝特別恩準他返回（徑山寺）。第二年恢復了他的僧衣。四面八方都空出位置來邀請他，但他都沒有答應。最後以朝廷的旨意住持育王寺。聚集的僧人眾多，糧食供應不上。於是開墾涂田，總共有數十頃。皇帝下詔賜予他的莊園名為般若。又過了兩年，皇帝下詔再次移居徑山寺。大慧禪師再次住持徑山寺，僧人和俗人都敬慕他，就像見到自己的親人一樣。雖然年老，但接引後學沒有絲毫倦怠。後來退居到明月堂。早先孝宗皇帝還是普安郡王的時候，就聽說了大慧禪師的名聲。曾經派遣內都監到徑山寺拜見大慧禪師。大慧禪師作了一首偈獻給他，說：『大根器，大才能，大力量，荷擔大事不尋常。一毛頭上通訊息，遍界明明不覆藏。』普安郡王非常高興。等到在藩邸的時候，又派遣內知客請大慧禪師到山中為大眾說法，親自書寫了『妙喜庵』三個大字，並且製作了真贊賜給大慧禪師，說：『生滅不滅，常住不住，圓覺空明，隨物現處。』大慧禪師演化成四首偈獻給他。普安郡王看了尤其高興。又過了兩年，普安郡王即位，於是賜予大慧禪師『大慧禪師』的稱號，又取出先前所賜予的御筆，用御寶蓋上印章，恩寵更加深厚，想要召見他，但是大慧禪師已經病重了。在隆興元年八月十日于徑山明月堂圓寂。皇帝聽說了，嘆息不已，下詔將明月堂改為妙喜庵，賜予謚號『普覺』。大慧禪師將要圓寂的時候，親自書寫了遺奏封好。侍奉的僧人請求他留下頌詞。大慧禪師厲聲說：『沒有頌詞就不能死嗎？』拿起筆來，大書道：『生也只是這樣，死也只是這樣，有偈與無偈，是什麼熱大？』扔掉筆就去世了。世俗年齡七十五歲，坐禪五十八個夏天。眾弟子中跟隨大慧禪師得法開悟的人，不止數十人，都很有名於世。鼎需（法號），思岳（法號），彌光（法號），悟本（法號），守凈（法號），道謙（法號），遵璞（法號），祖元（法號），沖密（法號）等九人都契悟廣大。在大慧禪師之前去世了，其餘的都在一方弘揚佛法。臨濟宗的宗旨更加發揚光大。

平江府虎丘紹隆禪（寺名）

【English Translation】 English version Bu Hui (Dharma name). After another eight years, Emperor Gaozong specially granted him permission to return (to Jingshan Temple). The following year, his monastic robes were restored. Invitations came from all directions, but he declined them all. Finally, by imperial decree, he resided at Yuwang Temple. With a large gathering of monks, food supplies were insufficient. So, he cultivated mud fields, totaling several tens of acres. The emperor issued an edict granting his estate the name Prajna. After another two years, the emperor issued an edict to move again to Jingshan Temple. When Chan Master Dahui resided at Jingshan Temple again, monks and laypeople admired him as if they were seeing their own relatives. Although old, he did not tire of guiding later learners. Later, he retired to Mingyue Hall. Earlier, when Emperor Xiaozong was still Prince of Puan, he had heard of Chan Master Dahui's reputation. He once sent the Inner Supervisor to Jingshan Temple to visit Chan Master Dahui. Chan Master Dahui composed a verse to present to him, saying: 'Great roots, great capacity, great strength, bearing great responsibilities is not unusual. On the tip of a single hair, news is communicated, throughout the realm, clearly and without concealment.' The Prince of Puan was very pleased. When he was in his princely residence, he again sent an Inner Guest to invite Chan Master Dahui to preach to the masses in the mountains, personally writing the three large characters 'Miaoxi Hermitage,' and creating a true eulogy to bestow upon Chan Master Dahui, saying: 'Birth and death are not extinguished, permanence does not abide, perfect enlightenment is empty and bright, appearing everywhere according to things.' Chan Master Dahui evolved it into four verses to present to him. The Prince of Puan was especially pleased after reading them. After another two years, the Prince of Puan ascended the throne, and then bestowed upon Chan Master Dahui the title 'Chan Master Dahui,' and took out the previously bestowed imperial writing, stamping it with the imperial seal, and his favor became even deeper, wanting to summon him, but Chan Master Dahui was already seriously ill. On the tenth day of the eighth month of the first year of Longxing, he passed away at Mingyue Hall in Jingshan. The emperor heard of it and sighed with regret, issuing an edict to change Mingyue Hall to Miaoxi Hermitage, bestowing the posthumous title 'Pujue.' When Chan Master Dahui was about to pass away, he personally wrote his memorial and sealed it. The attending monks requested him to leave a verse. Chan Master Dahui sternly said: 'Can't I die without a verse?' He picked up the pen and wrote in large characters: 'Birth is just like this, death is just like this, with or without a verse, what is the great heat?' He threw down the pen and passed away. His secular age was seventy-five, and he sat in meditation for fifty-eight summers. Among the disciples who followed Chan Master Dahui and attained the Dharma and enlightenment, there were more than several tens of people, all of whom were famous in the world. Dingxu (Dharma name), Siyue (Dharma name), Miguang (Dharma name), Wuben (Dharma name), Shoujing (Dharma name), Daoqian (Dharma name), Zunpu (Dharma name), Zuyuan (Dharma name), Chongmi (Dharma name), and nine others all had great enlightenment. They passed away before Chan Master Dahui, and the rest all promoted the Dharma in one direction. The Linji school's principles were even more greatly promoted.

Shaolong Chan (Temple name) of Huqiu in Pingjiang Prefecture.

師。和之含山人也。九歲辭親居佛慧院。逾六年得度受具。又五年謁長蘆信公略沾法味。有傳圓悟語至者。師讀之嘆曰。想酢生液雖未澆腸沃胃。要且使人慶快。弟恨未聆謦欬耳。遂由寶峰依湛堂。客黃龍叩死心禪師。次謁圓悟。一日入室悟問曰。見見之時見非是見見猶離見見不能及。舉拳曰。還見么。師曰見。悟曰頭上安頭。師聞脫然契證。悟叱曰。見個甚麼師曰。竹密不妨流水過。悟肯之。俾掌藏教。有問悟曰。隆藏主柔易若此何能為哉。悟曰瞌睡虎耳。后歸鄉邑出世住開聖。建炎亂乃結廬銅峰之下。郡守李公光延居彰教。次徙虎丘眾盛道大顯著。示眾曰。豁開戶牖萬里不掛片云。杲日騰空。四顧清風滿坐。湖光浩渺野色澄明。萬象森羅全彰海印。直得頭頭妙用物物真機。心境一如纖塵不立。正恁么是萬機休罷。千聖不攜。坐斷毗盧頂。不稟釋迦文。婢視聲聞奴呼菩薩。德山臨濟直得目瞪口呿。有棒有喝一點也用不得。且道忽遇其中人來時如何話會。傾蓋相逢元故舊。何妨來吃趙州茶。又曰。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠非耳目之所到。不離見聞覺知。雖然如是。也須是他向上關棙子始得。所以道。羅籠不肯住呼喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念樓閣門開

【現代漢語翻譯】現代漢語譯本：這位禪師是和之含山人。九歲時告別父母，住在佛慧院。六年多后剃度受戒。又過了五年，拜訪長蘆信公，略微領悟了一些佛法。有人傳來圓悟禪師的語錄，禪師讀後感嘆道：『就像酸味能生津止渴一樣，雖然還沒有滋潤我的腸胃，但已經讓人感到慶幸和快樂了。我遺憾的是沒有親耳聆聽他的教誨。』於是從寶峰山前往依止湛堂禪師，又到黃龍山拜見死心禪師。後來拜見圓悟禪師。一天，禪師入室，圓悟禪師問道：『見見之時，見非是見，見猶離見，見不能及。』然後舉起拳頭說：『還見嗎？』禪師回答：『見。』圓悟禪師說：『頭上安頭。』禪師聽后豁然開悟。圓悟禪師呵斥道：『見個什麼？』禪師回答：『竹密不妨流水過。』圓悟禪師認可了他的回答，讓他掌管藏經。有人問圓悟禪師：『隆藏主如此柔順平和，怎麼能勝任呢？』圓悟禪師說：『他是瞌睡虎啊！』後來禪師回到家鄉，在開聖寺弘法。建炎年間發生戰亂，於是結廬在銅峰山下。郡守李公光邀請他住在彰教寺。後來遷到虎丘寺，僧眾眾多，道風興盛，名聲顯赫。禪師開示大眾說：『敞開門窗，萬里無雲，陽光普照，四面清風，滿座生涼。湖光浩渺，野色澄明，萬象森羅，完全彰顯海印三昧。直接達到頭頭是道，物物是真機的境界。心境如一，纖塵不染。正在這個時候，萬機休止，千聖不來。截斷毗盧頂，不遵循釋迦文。輕視聲聞，奴役菩薩。德山、臨濟的棒喝都用不上了。』且說如果遇到其中之人來時，如何對話呢？傾蓋相逢，原來是老朋友，不妨來吃趙州茶。』又說：『目前無法，萬象森然。意在目前，突出難辨。不是目前法，到處都能遇到他，不是耳目所能達到的地方。不離見聞覺知。雖然如此，也必須要有向上的關捩子才行。』所以說：『羅網不肯住，呼喚不回頭，佛祖不安排，至今無處所。』如果這樣，就不需要收斂心念，樓閣的大門自然敞開。

【English Translation】 English version: The Master was a native of Hanshan in Hezhou (Hezhou: a prefecture in ancient China). At the age of nine, he bid farewell to his parents and resided in the Fohui Monastery. After more than six years, he was ordained and received the full precepts. Five years later, he visited the Venerable Xin of Changlu (Changlu: a monastery), and gained a slight taste of the Dharma. Someone brought the recorded sayings of Yuanwu (Yuanwu: Zen master) to him. The Master read them and sighed, 'Like sourness that generates saliva, although it has not yet nourished my intestines and stomach, it already makes people feel happy and joyful. My regret is that I have not personally heard his teachings.' Therefore, he went from Baofeng Mountain to rely on Zen Master Zhantang, and then visited Zen Master Sixin of Huanglong (Huanglong: a mountain). Later, he visited Yuanwu. One day, during a private interview, Yuanwu asked, 'When seeing sees, seeing is not seeing; seeing is still apart from seeing; seeing cannot reach it.' Then he raised his fist and said, 'Do you see it?' The Master replied, 'I see it.' Yuanwu said, 'Adding a head on top of a head.' Upon hearing this, the Master suddenly attained enlightenment. Yuanwu scolded, 'What do you see?' The Master replied, 'Dense bamboo cannot obstruct the flowing water.' Yuanwu acknowledged his answer and appointed him to manage the Sutra Collection. Someone asked Yuanwu, 'Abbot Long is so gentle and easygoing, how can he be competent?' Yuanwu said, 'He is a sleeping tiger!' Later, the Master returned to his hometown and propagated the Dharma at Kaisheng Monastery. During the Jianyan era (Jianyan: era name of Song Dynasty), when war broke out, he built a hut at the foot of Copper Peak Mountain. Prefect Li Gongguang invited him to reside at Zhangjiao Monastery. Later, he moved to Tiger Hill Monastery, where the Sangha was large, the Dharma flourished, and his reputation became prominent. The Master instructed the assembly, 'Open the doors and windows wide, ten thousand miles without a single cloud, the sun shines brightly, and a cool breeze fills the seats on all sides. The lake is vast, the scenery is clear, and all phenomena are completely manifested in the Samadhi of the Ocean Seal. Directly attain the state where every thought is wonderful and every thing is the true essence. The mind and environment are one, without a speck of dust. At this very moment, all activities cease, and the thousand sages do not come. Cut off the top of Vairocana, and do not follow Shakyamuni. Look down on the Sravakas and enslave the Bodhisattvas. The shouts and blows of Deshan and Linji are of no use at all.' Furthermore, if someone among you comes, how would you converse with them? Meeting at first sight, you realize they are old friends, why not come and have some Zhao Zhou tea?' He also said, 'Before your eyes there is no Dharma, yet all phenomena are lush and vibrant. The meaning is right before your eyes, yet it is difficult to discern. It is not the Dharma before your eyes; you can meet it everywhere, beyond the reach of the ears and eyes. It is inseparable from seeing, hearing, feeling, and knowing. Although it is like this, you must have the upward turning point.' Therefore, it is said, 'The net refuses to stay, the call does not turn back, the Buddhas and ancestors do not arrange it, and to this day there is no place to be found.' If it is like this, then there is no need to collect your thoughts, and the doors of the pavilion will naturally open.'

。寸步不移百城俱到。驀拈拄杖劃一劃云。路逢死蛇莫打殺。無底藍子盛將歸。又曰。光非照境境亦非存。光境俱忘復是何物。百草頭上罷卻于戈則且置。忽若嘉州大像倒騎陜府鐵牛。把須彌山一摑百雜碎。新羅國里走馬。南贍部洲說禪。又作么生。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎錘子。三個猢猻夜簸錢。又曰。凡有展托盡落今時。不展不託墮坑落塹。直饒風吹不入水酒不著。撿點將來自救不了。豈不見道。直似寒潭月影靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖畫一畫云斷古人多年葛藤。點頭石不覺拊掌不笑。且道笑個什麼。腦後見腮莫與往來。紹興丙辰示微疾而逝。塔全軀于寺之西南隅。

明州育王佛智端裕禪師。紹興府人姓錢氏。自圓悟得旨遍住大剎。奉詔住徑山。賜號佛智大師。又移育王。嘗示眾曰。一法若有重重鐵壁銀山。萬法若無處處沈空滯寂。己眼若正見刺亦除。一法不墮緣塵萬法本無掛礙。山是山水是水。俗是俗僧是僧。不異不同。直饒恁么。猶是閉門造車。未是出門合轍。更須知有頂上一著作么生明。今古團欒無縫罅。大力那羅擘不開。又曰。行時絕行跡。說時無說蹤。行說若到則垛生招箭。行說未明則神鋒劃斷。就使說無滲漏行不迷方。猶滯殼漏在

【現代漢語翻譯】現代漢語譯本『寸步不移百城俱到』。意思是即使不移動一步，也能到達無數的城市。禪師拿起拄杖劃了一下，說：『路邊遇到死蛇不要打死，用無底的籃子裝起來帶回去。』又說：『光不是照在境上，境也不是存在於光中。如果光和境都忘記了，那又是什麼呢？』先放下在百草頭上動用干戈的比喻，假設嘉州大佛倒騎著陜府的鐵牛，一把抓住須彌山把它捏成粉碎，在新羅國里跑馬，在南贍部洲講禪，這又該怎麼理解呢？就像五臺山上蒸云飯，佛殿階前狗撒尿，剎竿頭上煎錘子，三個猴子在夜晚簸錢一樣。又說：『凡是有所展現和依託，都落入了當下。不展現不依託，就會掉進坑裡。即使像風吹不進，水潑不濕那樣，仔細檢查起來，還是無法自救。』難道沒聽說過嗎？就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，但這仍然是生死輪迴的事情。禪師拿起拄杖劃了一下，說：『斷絕古人多年的糾葛。』點頭石不會因為撫摸而覺醒，也不會因為不撫摸而不笑。那麼，它到底在笑什麼呢？『腦後長著腮的人，不要與他交往。』紹興丙辰年，禪師示現輕微疾病而逝世，全身舍利塔建在寺廟的西南角。

明州育王佛智端裕禪師，是紹興府人，姓錢。自從從圓悟禪師那裡領悟旨意后，就遍住各大寺廟。奉皇帝的詔令住持徑山寺，被賜予『佛智大師』的稱號。後來又移居育王寺。曾經對大眾開示說：『一法如果存在，就像有重重鐵壁銀山阻隔；萬法如果不存在，就像處處沉空寂靜。如果自己的眼睛是正見，即使是刺也能去除。一法不落入緣塵，萬法本來就沒有掛礙。山是山，水是水，俗是俗，僧是僧，不異也不相同。』即使這樣，也還是閉門造車，沒有出門合轍。更要知道在頭頂上還有一件事要如何明白。現在和過去團團圓圓沒有縫隙，大力那羅也劈不開。又說：『行走時沒有行走的痕跡，說話時沒有說話的軌跡。行走和說話如果到了極致，就像是堆積起來招箭靶子；行走和說話如果還不明白，就像神鋒利刃一刀斬斷。』即使說話沒有漏洞，行走不迷失方向，仍然滯留在軀殼之中。

【English Translation】 English version 『Not moving a single step, yet arriving at hundreds of cities.』 This means that even without moving a single step, one can reach countless cities. The Chan master picked up his staff and drew a line, saying: 『If you encounter a dead snake on the road, do not kill it. Put it in a bottomless basket and take it back.』 He also said: 『The light is not shining on the object, nor is the object existing in the light. If both light and object are forgotten, then what is it?』 Let's put aside the metaphor of wielding weapons on top of the hundred grasses. Suppose the Great Buddha of Jiazhou is riding the iron ox of Shanfu upside down, grabbing Mount Sumeru and crushing it into pieces, riding a horse in Silla, and speaking of Chan in Jambudvipa. How should this be understood? It's like steaming rice in the clouds on Mount Wutai, a dog urinating towards the sky in front of the Buddha hall, frying a hammer on top of the temple flagpole, and three monkeys winnowing money at night. He also said: 『All that is displayed and relied upon falls into the present moment. Not displaying and not relying upon leads to falling into a pit. Even if one is like wind that cannot penetrate and water that cannot wet, upon careful examination, one still cannot save oneself.』 Haven't you heard? It's like the moon's reflection in a cold pool, the sound of a bell in a quiet night, diminishing not when struck, dispersing not when touched by waves, but this is still a matter of the shore of birth and death. The Chan master picked up his staff and drew a line, saying: 『Cutting off the entanglements of the ancients for many years.』 The Nodding Stone does not awaken because of stroking, nor does it not laugh because of not stroking. Then, what is it laughing at? 『Do not associate with those who have cheeks visible behind their ears.』 In the year Bingchen of the Shaoxing era, the Chan master manifested a slight illness and passed away. His complete body stupa was built in the southwest corner of the temple.

Chan Master Fozhi Duanyu of Yuwang Temple in Mingzhou, was a native of Shaoxing Prefecture, with the surname Qian. Since receiving the essence from Chan Master Yuanwu, he resided in various large temples. He was ordered by the emperor to reside at Jingshan Temple and was bestowed the title 『Great Master Fozhi』. Later, he moved to Yuwang Temple. He once instructed the assembly, saying: 『If one dharma exists, it is like being blocked by layers of iron walls and silver mountains; if all dharmas do not exist, it is like being in a state of emptiness and stillness everywhere. If one's own eyes have right view, even thorns can be removed. One dharma does not fall into conditioned dust, and all dharmas are originally without hindrance. The mountain is the mountain, the water is the water, the laity is the laity, the monk is the monk, neither different nor the same.』 Even so, it is still like building a cart behind closed doors, not yet matching the tracks when going out. One must know how to clarify the one thing on top of the head. Now and the past are perfectly round without gaps, and even the mighty Narayana cannot split it open. He also said: 『Walking without leaving a trace, speaking without leaving a trace. If walking and speaking reach the extreme, it is like piling up targets to attract arrows; if walking and speaking are not yet clear, it is like a divine blade cutting through in one stroke.』 Even if speaking has no leaks and walking does not lose direction, one is still stuck in the shell.

。若是大鵬金翅奮迅百千由旬。十影神駒馳驟四方八極。不取次啖啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。又示眾舉。南泉道。老僧十八上便解作活計。趙州道。我十八上便解破家散宅。會么。作活計底始解破家散宅。破家散宅底始解作活計。假使黃金為城白銀為壁。禪悅為食解義為漿。本色衲子不肯回顧。何也豈不見道。明眼漢投窠臼。縱饒萬里空寥寥。正好一捶俱摵碎。且道不落進修一句作么生道。良久曰。樗蒲若識本面彩。儘教骰子滿盤紅。擊拂子一下。又示眾曰。未恁么時一句子超釋迦越彌勒及乎明破不直半分。何也只為見慣若裁方就圓。如虎頭戴角龍背插翼。為瑞為祥若平榻榻地。睡來閤眼飯來開口。且道裁方就圓即是。平榻榻地即是。還辨得出么。直饒辨得也是碗脫丘。又曰。盡大地是沙門眼。盡大地是自己光。為什麼東弗于逮打鼓西瞿耶尼不聞。南贍部洲點燈北郁單越黑暗。直饒向個里道得十全。猶是光影活計。以拂子一摵曰。百雜碎作么生是出身一路。若果不見隨路摘楊花。又曰。一錘便成不是性懆漢。一躍千里不是汗血駒。鋒铓不露。無孔鐵錘。八面玲瓏。多虛少實。直須肘后懸夜明符。頂門具金剛眼。徹頭徹尾生殺交馳。任他魔佛現前。便好利刀截卻。且道據個什麼便

【現代漢語翻譯】現代漢語譯本如果大鵬金翅鳥奮力迅猛地飛行百千由旬（古印度長度單位，約合幾里到十幾里），十影神駒（駿馬名）奔馳四方八極，不隨意啄食，不在任何地方埋藏身軀，並且完全不依賴任何事物，那麼還有履行的份嗎？每個剎土、每粒微塵都是要道。又向大眾開示說，南泉禪師說：『老僧我十八歲時便懂得謀生。』趙州禪師說：『我十八歲時便懂得敗家散財。』明白嗎？懂得謀生的人才懂得敗家散財，懂得敗家散財的人才懂得謀生。假如用黃金做城墻，白銀做墻壁，用禪悅作為食物，用理解義理作為飲料，本色的衲子（僧人）也不會回頭看一眼。為什麼呢？難道沒聽說過嗎？『明眼人落入窠臼。』縱然萬里空曠寂寥，正好一錘子全部打碎。那麼，不落入進修一句，該怎麼說呢？良久后說：『樗蒲（古代一種遊戲）如果認識了本來的面目，就能讓所有骰子都滿盤通紅。』擊打拂塵一下。又向大眾開示說：『未到那個地步時，一句話超越了釋迦牟尼佛、彌勒菩薩，即使明白透徹也不值半分。』為什麼呢？只因爲見慣了，就像裁剪方正的東西使之圓潤，如同虎頭戴角，龍背插翼，成為吉祥的象徵。如果平平坦坦的，睡覺時閉眼，吃飯時張口，那麼，裁剪方正使之圓潤是對的，還是平平坦坦的是對的？還能分辨出來嗎？即使分辨得出，也是碗里脫落的土丘（比喻微不足道）。又說：『整個大地都是沙門的眼睛，整個大地都是自己的光明。』為什麼東弗于逮（四大部洲之一，位於東方）打鼓，西瞿耶尼（四大部洲之一，位於西方）聽不見？南贍部洲（四大部洲之一，我們所居住的世界）點燈，北郁單越（四大部洲之一，位於北方）黑暗？即使在這個裡面說得十全十美，仍然是光影的活計。用拂塵一擊說：『百雜碎，怎麼是出身的一條路？如果真的沒看見，就隨路摘取楊花（比喻隨處可見的事物）。』又說：『一錘子就能成功，不是性情急躁的人；一躍千里，不是汗血寶馬。』鋒芒不外露，是無孔的鐵錘；八面玲瓏，是多虛少實。必須肘后懸掛夜明符，頭頂具有金剛眼，徹頭徹尾生死交織，任憑魔或佛顯現，就用利刀截斷。那麼，根據什麼呢？

【English Translation】 English version If a Garuda (a large mythical bird) vigorously flies hundreds of thousands of yojanas (an ancient Indian unit of distance, approximately several to a dozen miles), and a Shiying Divine Steed (a famous horse) gallops in all directions, not casually pecking and eating, not burying itself anywhere, and completely not relying on anything, then is there still a share of practice? Every kshana (instant) and every dust mote is a vital point. Furthermore, he addressed the assembly, saying, Nanquan (Zen master) said, 'This old monk understood how to make a living at the age of eighteen.' Zhaozhou (Zen master) said, 'I understood how to squander my family fortune at the age of eighteen.' Do you understand? Those who understand how to make a living understand how to squander their family fortune; those who understand how to squander their family fortune understand how to make a living. Even if gold were the city walls and silver were the ramparts, with Chan joy as food and understanding of meaning as drink, a true monk would not even look back. Why? Haven't you heard it said, 'A clear-eyed person falls into a rut.' Even if it's ten thousand miles of emptiness and desolation, it's best to smash it all to pieces with one blow. So, how do you speak a phrase that does not fall into progressive cultivation? After a long pause, he said, 'If one recognizes the original face of Chupu (an ancient game), then all the dice will be red across the board.' He struck the whisk once. He further addressed the assembly, saying, 'Before reaching that state, a single phrase surpasses Shakyamuni Buddha, Maitreya Bodhisattva, and even if one understands it thoroughly, it's not worth half a cent.' Why? Simply because one is accustomed to seeing it, like trimming something square to make it round, like a tiger's head wearing horns, a dragon's back with wings, becoming an auspicious symbol. If it's flat and ordinary, closing your eyes when sleeping, opening your mouth when eating, then is trimming something square to make it round correct, or is being flat and ordinary correct? Can you still discern it? Even if you can discern it, it's just a clod of earth falling from a bowl (a metaphor for insignificance). He also said, 'The entire earth is the eye of a Shramana (a wandering ascetic), the entire earth is one's own light.' Why is it that when Dongfuyudai (one of the four continents, located in the east) beats the drum, Xiju Yani (one of the four continents, located in the west) does not hear it? When Nanzhanbuzhou (one of the four continents, the world we inhabit) lights a lamp, Beijuluzhou (one of the four continents, located in the north) is dark? Even if one speaks perfectly in this, it is still a play of light and shadow. With a strike of the whisk, he said, 'A hundred fragments, what is the path of emergence? If you truly don't see it, then pick willow catkins along the way (a metaphor for things that are everywhere).' He also said, 'To succeed with one blow is not for an impatient person; to leap a thousand miles is not for a blood-sweating horse.' The sharp edge is not exposed, it is a hammer without holes; it is exquisite in all directions, more empty than real. One must hang a luminous talisman behind one's elbow, and have a vajra eye on the crown of one's head, with life and death intertwined from beginning to end, allowing demons or Buddhas to appear, and then cut them off with a sharp knife. So, according to what?

如此要知么。玉𣠽輕提海岳昏。

潭州大溈佛性法泰禪師。蜀人姓李氏。自幼業儒為文章有聲。忽厭俗出家得度受具。遍游叢林親近諸耆宿。於五家宗派皆妙得其家風。獨于圓悟得髓。圓悟在道林蔣山皆命為首座。出世說法于德山。示眾曰。祖師道。欲得現前莫存順逆。釋迦老子是什麼破草鞋。一大藏教是拭不凈底故紙。達磨九年面壁瞌睡未惺。汝等諸人皮下無血眼裡無筋。更向這裡覓什麼碗。各請歸堂去。又曰。止止不須說我法妙難思。釋迦老子無端向凈地上放屙。諸增上慢者聞必不敬信。彼彼丈夫兒。諸人向什麼處見釋迦老子。若也見得入德山門。未入得德山室。且道德山室如何入。良久曰。三十年後。又曰。開口有時非開口有時是。粗言及細語皆歸第一義。釋迦老子碗鳴聲。達磨西來屎臭氣。唯有山前水牯牛。身放毫光照天地。又曰。法不爾而爾。暗去明來。道不然而然。雷奔雨驟。直得千江競注萬壑爭流。山頭白浪滔天。平地人魚共處。莫問道芽增長。如今頭上漫漫。雖然水到渠成。爭奈過猶不及。幸而雲收雨散浪息波停。杲日當空萬像同慶。且道大功不宰一句作么生道。野老不知堯舜力。鼕鼕打鼓祭江神。又曰。寶劍拈來便用。豈有遲疑。眉毛剔起便行。更無回互。一切處騰今煥古。一切處截斷羅籠

【現代漢語翻譯】現代漢語譯本：如此要知道嗎？玉環輕輕提起，（就能使）海岳昏暗。

潭州大溈佛性法泰禪師，是四川人，姓李。從小學習儒學，文章寫得很有名聲。忽然厭倦世俗而出家，得度並受具足戒。他遍游各大寺院，親近各位耆宿大德。對於禪宗五家的宗風都能夠巧妙地領會。尤其是在圓悟禪師處得到了精髓。圓悟禪師在道林寺和蔣山寺都任命他為首座。他在德山寺開堂說法，對大眾說：『祖師說，想要得到現前（的真理），就不要執著于順境或逆境。釋迦老子是什麼？不過是破草鞋罷了！全部的《大藏經》是擦拭不乾淨的廢紙。達摩祖師九年面壁，昏昏沉沉沒有醒來。你們這些人，皮下沒有血，眼裡沒有筋骨，還在這裡尋找什麼？各自回禪堂去吧！』又說：『停止，停止，不需要說我的法有多麼玄妙難思。釋迦老子無緣無故地在乾淨的地上拉屎。那些增上慢的人聽了必定不會恭敬相信。他們才是真正的男子漢大丈夫。』你們在什麼地方見到釋迦老子？如果見到了，（那也只是）進入了德山寺的門，還沒有進入德山寺的房間。那麼，德山寺的房間要如何進入呢？（禪師）良久后說：『三十年後（你們自會明白）。』又說：『開口說話有時不對，不開口說話有時才對。粗俗的言語和細微的言語都歸於第一義諦。釋迦老子的碗發出響聲，達摩西來帶著屎臭氣。只有山前的水牛，身上放出毫光照亮天地。』又說：『法不是這樣，但又是這樣；黑暗離去，光明到來。道不是那樣，但又是那樣；雷霆奔涌，暴雨驟降。直接使得千條江河競相注入，萬道山谷爭相奔流。山頭白色的浪花滔天，平地上人和魚共同生活。不要說（這是）道芽增長，如今頭上漫漫（皆是）。雖然水到渠成，但爭奈過猶不及。』幸好雲收雨散，浪息波停，太陽高照，萬物同慶。那麼，『大功不宰』這句話要怎麼說呢？鄉下的老翁不知道堯舜的功德，只是咚咚地打鼓祭祀江神。又說：『寶劍拿來就要用，哪裡有遲疑？眉毛挑起就要走，更沒有迴旋的餘地。』一切處騰今煥古，一切處截斷羅籠。 English version: So you want to know? A slight lift of the jade ring darkens the seas and mountains.

Chan Master Foxing Fatai of Dawei Temple in Tanzhou (Dawei Temple in Tanzhou, Foxing Fatai is the name of the Chan Master), was a native of Sichuan province, surnamed Li. From a young age, he studied Confucianism and was renowned for his writing. Suddenly, he grew weary of worldly life and left home, receiving ordination and full precepts. He traveled extensively to various monasteries, drawing near to venerable elders. He skillfully grasped the styles of all five houses of Chan Buddhism. In particular, he obtained the essence from Chan Master Yuanwu (Yuanwu refers to the Chan Master's name). Yuanwu appointed him as the head seat at both Daolin Temple and Jiangshan Temple. He began teaching at Deshan Temple, addressing the assembly: 'The Patriarch said, 'If you want to attain the present moment, do not cling to favorable or unfavorable circumstances.' What is Shakyamuni Buddha? Just a worn-out straw sandal! The entire Tripitaka is but soiled paper for wiping away impurities. Bodhidharma spent nine years facing a wall, drowsing without awakening. You people have no blood under your skin and no strength in your eyes. What are you seeking here? Each of you, please return to the meditation hall.' He also said, 'Stop, stop, no need to speak of how profound and inconceivable my Dharma is. Shakyamuni Buddha, for no reason, defecated on clean ground. Those with arrogance will surely not respect or believe this. They are true men.' Where do you see Shakyamuni Buddha? If you see him, you have only entered the gate of Deshan Temple, but have not yet entered the room of Deshan Temple. So, how does one enter the room of Deshan Temple?' After a long pause, he said, 'Thirty years later (you will understand).' He also said, 'Sometimes speaking is wrong, sometimes not speaking is right. Coarse words and subtle words all return to the ultimate truth. The sound of Shakyamuni Buddha's bowl, the stinking smell of Bodhidharma's arrival from the West. Only the water buffalo in front of the mountain emits light, illuminating heaven and earth.' He also said, 'The Dharma is not like this, yet it is like this; darkness departs, and light arrives. The Tao is not like that, yet it is like that; thunder roars, and rain pours down. Directly causing a thousand rivers to rush in, and ten thousand valleys to contend in flowing. White waves on the mountain tops reach the sky, and people and fish live together on the plains. Do not speak of the sprouting of the Tao, now it is all over your head. Although water flows and a channel is formed, it is still too much.' Fortunately, the clouds disperse, the rain stops, the waves subside, and the sun shines brightly, all beings rejoice together. So, how should the phrase 'Great accomplishment is without effort' be spoken? The old farmer does not know the power of Yao and Shun (Yao and Shun are legendary sage rulers), he only beats the drum to worship the river god.' He also said, 'Draw the precious sword and use it immediately, where is there room for hesitation? Raise your eyebrows and go, there is no room for turning back.' Everywhere, it transcends the past and illuminates the present; everywhere, it cuts off entanglements and snares.

【English Translation】 So you want to know? A slight lift of the jade ring darkens the seas and mountains.

Chan Master Foxing Fatai of Dawei Temple in Tanzhou (Dawei Temple in Tanzhou, Foxing Fatai is the name of the Chan Master), was a native of Sichuan province, surnamed Li. From a young age, he studied Confucianism and was renowned for his writing. Suddenly, he grew weary of worldly life and left home, receiving ordination and full precepts. He traveled extensively to various monasteries, drawing near to venerable elders. He skillfully grasped the styles of all five houses of Chan Buddhism. In particular, he obtained the essence from Chan Master Yuanwu (Yuanwu refers to the Chan Master's name). Yuanwu appointed him as the head seat at both Daolin Temple and Jiangshan Temple. He began teaching at Deshan Temple, addressing the assembly: 'The Patriarch said, 'If you want to attain the present moment, do not cling to favorable or unfavorable circumstances.' What is Shakyamuni Buddha? Just a worn-out straw sandal! The entire Tripitaka is but soiled paper for wiping away impurities. Bodhidharma spent nine years facing a wall, drowsing without awakening. You people have no blood under your skin and no strength in your eyes. What are you seeking here? Each of you, please return to the meditation hall.' He also said, 'Stop, stop, no need to speak of how profound and inconceivable my Dharma is. Shakyamuni Buddha, for no reason, defecated on clean ground. Those with arrogance will surely not respect or believe this. They are true men.' Where do you see Shakyamuni Buddha? If you see him, you have only entered the gate of Deshan Temple, but have not yet entered the room of Deshan Temple. So, how does one enter the room of Deshan Temple?' After a long pause, he said, 'Thirty years later (you will understand).' He also said, 'Sometimes speaking is wrong, sometimes not speaking is right. Coarse words and subtle words all return to the ultimate truth. The sound of Shakyamuni Buddha's bowl, the stinking smell of Bodhidharma's arrival from the West. Only the water buffalo in front of the mountain emits light, illuminating heaven and earth.' He also said, 'The Dharma is not like this, yet it is like this; darkness departs, and light arrives. The Tao is not like that, yet it is like that; thunder roars, and rain pours down. Directly causing a thousand rivers to rush in, and ten thousand valleys to contend in flowing. White waves on the mountain tops reach the sky, and people and fish live together on the plains. Do not speak of the sprouting of the Tao, now it is all over your head. Although water flows and a channel is formed, it is still too much.' Fortunately, the clouds disperse, the rain stops, the waves subside, and the sun shines brightly, all beings rejoice together. So, how should the phrase 'Great accomplishment is without effort' be spoken? The old farmer does not know the power of Yao and Shun (Yao and Shun are legendary sage rulers), he only beats the drum to worship the river god.' He also said, 'Draw the precious sword and use it immediately, where is there room for hesitation? Raise your eyebrows and go, there is no room for turning back.' Everywhere, it transcends the past and illuminates the present; everywhere, it cuts off entanglements and snares.

。不犯鋒芒亦非顧鑒。獨超物外則且置。萬機喪盡時如何。八月秋何處熱。又曰。聞聲悟道未免著水耳中。見色明心亦是撒沙眼裡。直得纖毫無障礙。空有等空平。下絕己躬上無攀仰。孤迥迥絕情塵。峭巍巍離分別。猶是那邊事且道這邊事又作么生。休戀寒潭無影樹。且看六月雪花飛。又曰。動則影現覺則冰生。不動不覺土木無殊。衲僧到這裡須有轉身一路始得。若也轉得分三成六唱九作十。納須彌于芥子擲大千于方外。若轉不得守他山鬼窟。不免是精靈。又曰。達得人空法空。未稱祖佛家風。體得全用全照。亦非衲僧要妙。直須打破牢關識取向上一竅。如何是向上一竅。春寒料峭凍殺年少。又上堂曰。涅槃無異路。方便有多門。拈起拄杖云。看看山僧拄杖子。一口吸盡西江水。東海鯉魚𨁝跳上三十三天。帝釋忿怒把須彌山一摑粉碎。堅牢地神合掌讚歎云。諦觀法王法法王法如是。以拄杖擊繩床下坐。又曰。德山入門便棒。平地生堆。臨濟入門便喝。無風起浪。俱胝只豎一指。未免顢頇。雪峰輥出三毬。小兒戲劇。到這裡總用不著。爭如六月三伏甘雨普滋。水足東[白/本]禾青南畝。農夫鼓腹樵者高歌。古佛家風儼然如在。於斯會得共樂昇平。脫或未然只知事逐眼前過。不覺老從頭上來。

臺州護國此庵景元

【現代漢語翻譯】現代漢語譯本：不觸犯銳利之物，也不依賴鏡子的反照。獨自超越世俗之外，暫且不論。萬般思慮都消失殆盡時，又該如何？八月秋天，哪裡還會有暑熱？又說：『通過聲音領悟佛道，難免會落入『著水耳中』的境地；通過外在形色來明心見性，也如同『眼裡撒沙』一般。』真正達到纖塵不染、空與有平等，上下都斷絕攀緣，孤零零地遠離世俗情感，巍然屹立於分別念之外，這些都還是『那邊』的事。且說『這邊』的事又該如何？不要貪戀寒潭中虛幻的倒影，且看六月里雪花紛飛的景象。又說：『有所行動就會顯現影子，產生覺知就會結成冰。』既沒有行動也沒有覺知，就和土木一樣沒有差別。禪僧到了這裡，必須要有轉身的道路才行。如果能夠轉變，分三成六，唱九作十，將須彌山納入芥子之中，把大千世界拋到方外。如果不能轉變，就只能守護著山鬼的洞穴，不免成為精靈。又說：『通達人空、法空的道理，還不能稱為祖師佛陀的家風。』體會到全體和作用，全體和觀照，也不是禪僧所追求的奧妙。必須打破牢固的關隘，認識到向上的一竅。什麼是向上的一竅？春寒料峭，足以凍死年輕人。又上堂說法：『涅槃沒有不同的道路，方便法門卻有很多。』拿起拄杖說：『看看山僧的這根拄杖，一口吸盡西江之水。東海鯉魚跳躍到三十三天之上，帝釋天憤怒地將須彌山一掌擊碎。堅牢地神合掌讚歎道：『仔細觀察法王之法，法王之法就是這樣。』』用拄杖敲擊繩床，然後下座。又說：『德山禪師入門就用棒打，平地上堆起土堆；臨濟禪師入門就大喝一聲，無風也能掀起波浪。俱胝禪師只是豎起一根手指，未免顯得含糊不清；雪峰禪師推出三個圓球，如同小兒嬉戲。』到了這裡，這些都完全用不著。怎比得上六月三伏天降下甘甜的雨水，普遍滋潤萬物，充足的水源讓東邊的稻禾青翠，南邊的田地豐收。農夫飽食，樵夫高歌，古佛的家風儼然就在眼前。如果能夠在此領會，就能共享太平盛世的快樂。如果不能領會，就只知道事情隨著眼前流逝，不知不覺衰老已經從頭頂到來。臺州護國寺此庵景元

【English Translation】 English version: Not offending sharpness, nor relying on the reflection of a mirror. Setting aside the matter of uniquely transcending the mundane, what happens when all thoughts are exhausted? In the eighth month of autumn, where is there heat? It is also said: 'Understanding the Dao through sound inevitably leads to 'water entering the ear'; realizing the mind through form and color is like 'scattering sand in the eyes.' Truly achieving freedom from the slightest obstruction, emptiness and existence being equal, severing all attachments above and below, being utterly alone and detached from worldly emotions, standing tall and aloof from discrimination—these are still matters of 'that shore.' What about the matters of 'this shore'? Do not be infatuated with the shadow trees in the cold pond; rather, look at the snowflakes flying in the sixth month. It is also said: 'When there is movement, shadows appear; when there is awareness, ice forms.' Without movement or awareness, there is no difference from earth and wood. A Chan monk who arrives here must have a path for turning around. If one can transform, dividing three into six, singing nine and making ten, containing Mount Sumeru (a mythical mountain at the center of the universe) within a mustard seed, and throwing the great thousand worlds beyond the square inch, if one cannot transform, one can only guard the mountain ghost's cave, inevitably becoming a spirit. It is also said: 'Understanding the emptiness of self and the emptiness of phenomena is not yet worthy of the ancestral Buddha's family style.' Comprehending the entirety of essence and function, the entirety of essence and illumination, is also not the ultimate subtlety sought by a Chan monk. One must break through the firm barrier and recognize the one aperture above. What is the one aperture above? The chilling spring cold can freeze young people to death. He also ascended the Dharma hall and said: 'Nirvana (the ultimate state of enlightenment) has no different paths, but there are many expedient means.' Picking up his staff, he said: 'Look at this staff of the mountain monk, it drinks up all the water of the West River in one gulp. The carp of the East Sea leaps up to the thirty-third heaven, and Indra (the king of gods) angrily smashes Mount Sumeru into dust with one palm. The steadfast earth goddess joins her palms and praises: 'Carefully observe the Dharma King's Dharma; the Dharma King's Dharma is thus.'' He struck the rope bed with his staff and then descended. He also said: 'Deshan (a Chan master) used the staff upon entering, piling up a mound on flat ground; Linji (another Chan master) shouted upon entering, stirring up waves where there was no wind. Juzhi (another Chan master) simply raised one finger, inevitably appearing vague; Xuefeng (another Chan master) rolled out three balls, like children playing.' Arriving here, all of these are completely useless. How can they compare to the sweet rain that falls in the sixth month of the hot season, universally nourishing all things, with abundant water making the rice seedlings green in the east and the fields abundant in the south? The farmers are full and the woodcutters sing loudly; the family style of the ancient Buddhas is vividly present. If one can understand this, one can share the joy of a peaceful and prosperous world. If one cannot understand, one only knows that things pass before one's eyes, and unknowingly old age comes from the top of one's head. Ci'an Jingyuan of Huguo Temple in Taizhou

禪師姓張氏。溫州樂清人。始出家遍游叢林。至蔣山謁圓悟禪師。久在會中。一日因二僧閱死心錄。有云。既迷時須待個悟。既悟了須識悟中迷。迷悟雙忘卻從迷悟處建立。一切法。師心非之。拂袖而起。行數步。忽然冥契。走告圓悟。圓悟印可。后辭圓悟。圓悟問。向去有人問爾作么生。師撫傍僧背曰。和尚問爾何不只對。圓悟大笑。嘗語人云。我有些子禪。被元兄一布袋盛將去也。叢林因號元布袋。師道契耿龍圖因請出世于處州南明。示眾曰。釋迦不會道。達磨不會禪列祖無機關。衲僧沒巴鼻。是則是作么生承當。若向這裡承當得去。佛法世法打成一片。十二時中不移易一絲毫。其或未然莫守寒巖異草青。坐著白雲宗不妙。又示眾舉拂子曰。大眾還見么。擊碎銀山鐵壁。掀翻虎穴魔宮。截斷佛祖機關。拂盡諸方路布。直得德山卻步臨濟吞聲。天下衲僧不敢喘氣。縱饒睦州親自入門。頂𩕳也還一札。且道連雲節角在什麼處。還知么。若到諸方切忌錯選。又曰。野犴鳴師子吼。開得眼張得口。動南星蹉北斗。大眾還知落處么。金剛階下蹲神龜火里走。僧問。如何是臨濟宗。師曰。殺人不眨眼。云如何是雲門宗。師曰。頂門三眼曜乾坤。云如何是溈仰宗。師曰。推不向前約不向后。云如何是法眼宗。師曰。箭鋒相敵不相

饒。云如何是曹洞宗。師曰。手執夜明符幾個知天曉。師居南明幾二年。厭于將迎。一日舉感鐵面頌云。

院是大宋國里院。州是大宋國里州。州中有院不容住。何妨一缽五湖游。師舉了曰。是則是去住自由。忒殺露風骨。因作頌曰。休休休夕陽西去水東流。惟有仰山云勢遠。摶風千萬過南州。后住臺州護國示寂于木山。

福州玄沙僧昭禪師上堂。天上無彌勒。地下無彌勒。且道彌勒在甚麼處。良久曰。夜行莫踏白。不是水便是石。

續傳燈錄卷第二十七

續傳燈錄卷第二十八目錄

大鑒下第十六世昭覺圓悟勤禪師法嗣五十九人南峰云辯禪師正法建禪師華藏安民禪師昭覺道元禪師中竺中仁禪師象耳袁覺禪師華嚴祖覺禪師福嚴文演禪師明因曇玩禪師虎丘元凈禪師天寧梵思禪師君山覺禪師寶華顯禪師東山覺禪師天封覺禪師道祖首座宗振首座樞密徐俯居士郡王趙令衿居士侍郎李彌遜居士祖氏覺庵道人令人明室道人成都范縣君靈隱慧遠禪師洪福子交禪師(已上二十五人見錄)中巖照禪師廣利璲禪師廣利樞禪師無為勝禪師定山昂禪師開福宜禪師白水正禪師顯報旸禪師翠峰弼禪師雲際全禪師德山靜禪師報恩瑩禪師四明亨禪師西禪通禪師金文照禪師長溪樸禪師江寧府悟明禪師寶林勤禪師九頂宗悟禪師智頵

【現代漢語翻譯】現代漢語譯本：饒。問：『什麼是曹洞宗？』師父說：『手執夜明符，有幾個人知道天亮？』師父住在南明寺大約兩年，厭倦了迎來送往。一天，他舉起感鐵面的頌說：『院是大宋國里的院，州是大宋國里的州。州中有院卻不能住，何妨拿著一個缽，到五湖四海去漫遊。』師父說完后說：『說的是去住自由，但太露鋒芒了。』於是作頌說：『休，休，休，夕陽西下，流水向東流。只有仰山的云，氣勢遼遠，挾帶著千萬股風，吹過南州。』後來師父住在臺州護國寺，在木山圓寂。福州玄沙僧昭禪師上堂說法：『天上沒有彌勒（Maitreya，未來佛），地下也沒有彌勒。那麼，彌勒在什麼地方呢？』良久后說：『夜裡走路不要踩到白色的東西，不是水就是石頭。』《續傳燈錄》卷第二十七《續傳燈錄》卷第二十八目錄大鑒下第十六世昭覺圓悟勤禪師的法嗣五十九人：南峰云辯禪師，正法建禪師，華藏安民禪師，昭覺道元禪師，中竺中仁禪師，像耳袁覺禪師，華嚴祖覺禪師，福嚴文演禪師，明因曇玩禪師，虎丘元凈禪師，天寧梵思禪師，君山覺禪師，寶華顯禪師，東山覺禪師，天封覺禪師，道祖首座，宗振首座，樞密徐俯居士，郡王趙令衿居士，侍郎李彌遜居士，祖氏覺庵道人，令人明室道人，成都范縣君，靈隱慧遠禪師，洪福子交禪師（以上二十五人已見記錄）。中巖照禪師，廣利璲禪師，廣利樞禪師，無為勝禪師，定山昂禪師，開福宜禪師，白水正禪師，顯報旸禪師，翠峰弼禪師，雲際全禪師，德山靜禪師，報恩瑩禪師，四明亨禪師，西禪通禪師，金文照禪師，長溪樸禪師，江寧府悟明禪師，寶林勤禪師，九頂宗悟禪師，智頵

【English Translation】 English version: Rao: 'What is the Caodong (Sōtō) school?' The master said, 'Holding a night-shining talisman, how many know the dawn?' The master lived in Nanming Temple for about two years, weary of greetings and farewells. One day, he raised the verse of Gan Tiemian, saying: 'The temple is a temple in the Song Dynasty, the prefecture is a prefecture in the Song Dynasty. There is a temple in the prefecture, but one cannot stay. Why not carry a bowl and wander the five lakes?' After the master finished speaking, he said, 'It is said that going and staying are free, but it is too revealing of one's mettle.' So he composed a verse, saying, 'Rest, rest, rest, the setting sun goes west, the flowing water goes east. Only the clouds of Yangshan are far-reaching, carrying tens of millions of winds, blowing across Nanzhou.' Later, the master lived in Huguo Temple in Taizhou and passed away at Mushan. Zen Master Seng Zhao of Xuansha in Fuzhou ascended the platform and said, 'There is no Maitreya (future Buddha) in heaven, and there is no Maitreya on earth. So, where is Maitreya?' After a long silence, he said, 'When walking at night, do not step on white things; it is either water or stone.' Continuation of the Transmission of the Lamp, Volume Twenty-Seven Continuation of the Transmission of the Lamp, Volume Twenty-Eight, Table of Contents Fifty-nine Dharma heirs of Zen Master Yuanwu Keqin of Zhaojue, the sixteenth generation from Dajian: Zen Master Yunbian of Nanfeng, Zen Master Jian of Zhengfa, Zen Master Anmin of Huazang, Zen Master Daoyuan of Zhaojue, Zen Master Zhongren of Zhongzhu, Zen Master Yuanjue of Xiang'er, Zen Master Zujue of Huayan, Zen Master Wenyen of Fuyan, Zen Master Tanwan of Mingyin, Zen Master Yuanjing of Huqiu, Zen Master Fanshi of Tianning, Zen Master Jue of Junshan, Zen Master Xian of Baohua, Zen Master Jue of Dongshan, Zen Master Jue of Tianfeng, Head Seat Daozu, Head Seat Zongzhen, Privy Councilor Xu Fu, Layman, Prince Zhao Lingjin, Layman, Vice Minister Li Mixun, Layman, Taoist Jue'an of the Zu Clan, Taoist Mingshi, Lady Fan of Chengdu County, Zen Master Huiyuan of Lingyin, Zen Master Zijiao of Hongfu (the above twenty-five are recorded). Zen Master Zhao of Zhongyan, Zen Master Sui of Guangli, Zen Master Shu of Guangli, Zen Master Sheng of Wuwei, Zen Master Ang of Dingshan, Zen Master Yi of Kaifu, Zen Master Zheng of Baishui, Zen Master Yang of Xianbao, Zen Master Bi of Cuifeng, Zen Master Quan of Yunji, Zen Master Jing of Deshan, Zen Master Ying of Bao'en, Zen Master Heng of Siming, Zen Master Tong of Xichan, Zen Master Zhao of Jinwen, Zen Master Pu of Changxi, Zen Master Wuming of Jiangning Prefecture, Zen Master Qin of Baolin, Zen Master Wuzu of Jiuding, Zhi Yun

首座道殊首座自珍首座智度演禪師璟上座師範首座中竺海禪師永懷有證禪師幽巖珊禪師乾明印禪師保寧祖禪師景德旻禪師門司鄭諶居士靈泉希壽禪師雲頂宗正禪師(已上三十四人無錄)

續傳燈錄卷第二十八目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十八

大鑒下第十六世

昭覺圓悟克勤禪師法嗣

平江府南峰云辯禪師。本郡人。依閩之瑞峰章得度。旋里謁穹窿圓。忽有得遂通所見。圓曰。子雖得入未至當也。切宜著鞭。乃辭扣諸席。后參圓悟。值入室才踵門。悟曰。看腳下。師打露柱一下。悟曰。何不著實道取一句。師曰。師若搖頭弟子擺尾。悟曰。爾試擺尾看。師翻筋斗而出。悟大笑。由是知名。住后僧問。如何是奪人不奪境。師曰。霸主到烏江。曰如何是奪境不奪人。師曰。築壇拜將。曰如何是人境兩俱奪。師曰。萬里山河獲太平。曰如何是人境俱不奪。師曰。龍吟霧起虎嘯風生。曰向上還有事也無。師曰。當面蹉過。曰真個作家。師曰。白日鬼迷人。一日入城與道俗行至十郎巷。有問。巷在這裡十郎在甚處。師奮臂曰。隨我來。

成都府正法建禪師上堂。兔馬有角牛羊無角。絕毫絕厘如山如岳。針峰上師子翻身。藕竅中大鵬展

【現代漢語翻譯】現代漢語譯本：首座道殊（僧人職稱），首座自珍（僧人職稱），首座智度（僧人職稱），演禪師璟（禪師法號），上座師範（僧人職稱），中竺海禪師（禪師法號），永懷有證禪師（禪師法號），幽巖珊禪師（禪師法號），乾明印禪師（禪師法號），保寧祖禪師（禪師法號），景德旻禪師（禪師法號），門司鄭諶居士（居士名號），靈泉希壽禪師（禪師法號），雲頂宗正禪師（禪師法號）。（以上三十四人，事蹟無記錄）

《續傳燈錄》卷第二十八目錄（終）《大正藏》第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二十八

大鑒慧能（六祖慧能）門下第十六世

昭覺圓悟克勤禪師（禪師法號）法嗣

平江府南峰云辯禪師（禪師法號），本郡人。依止閩地瑞峰章禪師（禪師法號）得度。返回家鄉拜謁穹窿圓禪師（禪師法號），忽然有所領悟，遂通達所見。圓禪師說：『你雖然入門，但還未到家。切要努力。』於是辭別，參訪各處道場。後來參謁圓悟禪師，正值入室，才踏進門，圓悟禪師說：『看腳下。』禪師便打了一下露柱。圓悟禪師說：『何不用實在的語句說一句？』禪師說：『師父如果搖頭，弟子就擺尾。』圓悟禪師說：『你試著擺尾看看。』禪師翻了個觔斗走了出去。圓悟禪師大笑。禪師因此而出名。住持一方后，有僧人問：『如何是奪人不奪境？』禪師說：『霸王項羽兵敗到烏江自刎。』問：『如何是奪境不奪人？』禪師說：『築壇拜將，韓信被拜為大將。』問：『如何是人境兩俱奪？』禪師說：『萬里山河獲得太平。』問：『如何是人境俱不奪？』禪師說：『龍吟霧起，虎嘯風生。』問：『向上還有事嗎？』禪師說：『當面錯過。』問：『真是個行家。』禪師說：『白日裡鬼迷惑人。』一天，禪師進城，與道士俗人走到十郎巷，有人問：『巷子在這裡，十郎在哪裡？』禪師奮起手臂說：『隨我來。』

成都府正法建禪師（禪師法號）上堂說法。說：『兔子和馬有角，牛和羊沒有角。』絕毫絕厘，如山如岳。針峰上師子翻身，藕孔中大鵬展翅。

【English Translation】 English version: Chief Seat Daoshu (title for a senior monk), Chief Seat Zizhen (title for a senior monk), Chief Seat Zhidu (title for a senior monk), Chan Master Jing of Yan (Chan master's dharma name), Senior Monk Shifan (title for a senior monk), Chan Master Hai of Zhongzhu (Chan master's dharma name), Chan Master Youzheng of Yonghuai (Chan master's dharma name), Chan Master Shan of Youyan (Chan master's dharma name), Chan Master Yin of Qianming (Chan master's dharma name), Chan Master Zu of Baoning (Chan master's dharma name), Chan Master Min of Jingde (Chan master's dharma name), Layman Zheng Chen of Mensi (layman's name), Chan Master Xishou of Lingquan (Chan master's dharma name), Chan Master Zongzheng of Yunding (Chan master's dharma name). (The records of the above thirty-four people are not available)

Continuation of the Transmission of the Lamp, Volume 28, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 28

Sixteenth Generation under Dajian Huineng (the Sixth Patriarch Huineng)

Dharma Successor of Chan Master Keqin of Zhao Jue Yuan Wu (Chan master's dharma name)

Chan Master Yunbian of Nanfeng, Pingjiang Prefecture (Chan master's dharma name), was a native of this prefecture. He was ordained by Zhang of Ruifeng in Min (Chan master's dharma name). Returning to his hometown, he visited Yuan of Qionglong (Chan master's dharma name), and suddenly had an understanding, thus comprehending what he had seen. Yuan said, 'Although you have entered, you have not yet arrived. You should urge yourself on.' Thereupon, he took his leave and visited various monasteries. Later, he visited Chan Master Yuanwu. Just as he entered the room, Yuanwu said, 'Watch your step.' The master struck the dew pillar once. Yuanwu said, 'Why not say a real phrase?' The master said, 'If the master shakes his head, the disciple will wag his tail.' Yuanwu said, 'Try wagging your tail and see.' The master somersaulted out. Yuanwu laughed loudly. From this, he became famous. After residing in a monastery, a monk asked, 'What is seizing the person but not seizing the environment?' The master said, 'The overlord Xiang Yu arrived at the Wujiang River.' He asked, 'What is seizing the environment but not seizing the person?' The master said, 'Building an altar and appointing a general, Han Xin was appointed as a great general.' He asked, 'What is seizing both the person and the environment?' The master said, 'Ten thousand miles of mountains and rivers obtain peace.' He asked, 'What is neither seizing the person nor seizing the environment?' The master said, 'When the dragon roars, mist rises; when the tiger howls, wind arises.' He asked, 'Is there anything beyond this?' The master said, 'Passing by it face to face.' He asked, 'Truly a master.' The master said, 'In broad daylight, ghosts delude people.' One day, the master entered the city and walked with Taoists and laypeople to Shilang Lane. Someone asked, 'The lane is here, where is Shilang?' The master raised his arm and said, 'Follow me.'

Chan Master Jian of Zhengfa, Chengdu Prefecture (Chan master's dharma name), ascended the platform to preach. He said, 'Rabbits and horses have horns, cows and sheep do not have horns.' Absolutely minute, like mountains and peaks. On the needle peak, the lion turns over; in the lotus root hole, the roc spreads its wings.'

翼。等閑突過北俱盧。日月星辰一時黑。

建康府華藏密印安民禪師。嘉定府朱氏子。初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師與勝禪師為友。因造焉。聞悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成文彩已彰。那裡是文彩已彰處。師心疑之告香入室。悟問。座主講何經。師曰。楞嚴。悟曰。楞嚴有七處徴心八還辯見。畢竟心在甚麼處。師多呈藝解。悟皆不肯。師復請益。悟令一切處作文彩已彰會。偶僧請益十玄談。方舉問君心印作何顏。悟厲聲曰。文彩已彰。師聞而有省。遂求印證。悟云。以本色鉗錘。師則罔措。一日白悟曰。和尚休舉話。待某說看。悟諾。師曰。尋常拈槌豎拂。豈不是經中。道一切世界諸所有相皆即菩提妙明真心。悟笑曰。爾元來在這裡作活計。師又曰。下喝敲床時。豈不是返聞聞自性性成無上道。悟曰。爾豈不見經中道妙性圓明離諸名相。師于言下釋然。悟出蜀居夾山。師罷講侍行。悟為眾夜參舉古帆未掛因緣。師聞未領遂求決。悟曰。爾問我。師舉前話。悟曰。庭前柏樹子。師即洞明。謂悟曰。古人道如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。奈這漢何。未幾令分座。悟說偈曰。休夸四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。還如德嶠訪龍

【現代漢語翻譯】現代漢語譯本翼。輕而易舉地飛過北俱盧洲（Uttarakuru，四大部洲之一）。日月星辰一時都黯淡無光。

建康府（Jiankangfu，古地名，今南京）華藏密印安民禪師，是嘉定府（Jiadingfu，古地名，今上海嘉定區）朱氏之子。最初在成都講解《楞嚴經》（Śūraṅgama Sūtra）。成為義學所歸附的對象。當時圓悟禪師（Yuanwu，禪師名號）住在昭覺寺（Zhaojue Temple）。安民禪師與勝禪師（Sheng，禪師名號）是朋友，因此前去拜訪。聽到圓悟禪師小參時，舉了國師（Guoshi，對高僧的尊稱）三次呼喚侍者（Attendant）的因緣。趙州禪師（Zhaozhou，禪師名號）評論說：『如同人在黑暗中寫字，字雖然不成文采，但文采已經顯現。』哪裡是文采已經顯現的地方？安民禪師心中疑惑，焚香入室請教。圓悟禪師問：『座主（Zuozhu，對講經者的尊稱）講什麼經？』安民禪師說：『《楞嚴經》。』圓悟禪師說：『《楞嚴經》有七處征心，八還辯見，究竟心在什麼地方？』安民禪師多次呈上自己的理解，圓悟禪師都不認可。安民禪師再次請求開示。圓悟禪師讓他從一切處體會『文采已彰』。一次，有僧人請教十玄談（Ten Profound Gates）。剛舉出『問君心印作何顏』，圓悟禪師厲聲說：『文彩已彰！』安民禪師聽後有所領悟，於是請求印證。圓悟禪師說：『用本色的鉗錘。』安民禪師則不知所措。一天，安民禪師對圓悟禪師說：『和尚不要舉話頭，讓我來說說看。』圓悟禪師答應了。安民禪師說：『尋常拈槌豎拂，豈不是經中說道一切世界諸所有相皆即菩提妙明真心？』圓悟禪師笑著說：『你原來在這裡作活計。』安民禪師又說：『下喝敲床時，豈不是返聞聞自性，性成無上道？』圓悟禪師說：『你豈不見經中說道妙性圓明離諸名相？』安民禪師在言下釋然。圓悟禪師離開四川前往夾山（Jiashan，山名）。安民禪師停止講經，侍奉跟隨。圓悟禪師為大眾夜參時舉了古帆未掛的因緣。安民禪師聽后未能領會，於是請求決疑。圓悟禪師說：『你問我。』安民禪師舉起之前的話。圓悟禪師說：『庭前柏樹子。』安民禪師立即洞明。對圓悟禪師說：『古人道如一滴投于巨壑，殊不知大海投於一滴。』圓悟禪師笑著說：『奈這漢何。』不久，圓悟禪師讓他分座講法。圓悟禪師說偈語：『休夸四分罷楞嚴，按下雲頭徹底參。莫學亮公親馬祖，還如德嶠訪龍』

【English Translation】 English version Soaring effortlessly across Uttarakuru (one of the four great continents in Buddhist cosmology), the sun, moon, and stars all dimmed in an instant.

Zen Master Anmin of Huazang Secret Seal in Jiankang Prefecture (ancient place name, now Nanjing), was a son of the Zhu family in Jiading Prefecture (ancient place name, now Jiading District, Shanghai). He initially lectured on the Śūraṅgama Sūtra (楞嚴經) in Chengdu, becoming the one to whom scholars of doctrine turned. At that time, Zen Master Yuanwu (圓悟, Zen master's title) resided at Zhaojue Temple (昭覺寺). Zen Master Anmin was friends with Zen Master Sheng (勝, Zen master's title), and therefore went to visit. Hearing Yuanwu's short Dharma talk, he cited the story of the National Teacher (國師, honorific title for a high-ranking monk) calling his attendant (侍者) three times. Zen Master Zhaozhou (趙州, Zen master's title) commented: 'It is like a person writing in the dark; although the characters are not well-formed, the artistry is already evident.' Where is the place where the artistry is already evident? Zen Master Anmin was doubtful and entered the room with incense to ask for guidance. Yuanwu asked: 'What sutra does the Zuozhu (座主, honorific title for a lecturer) lecture on?' Zen Master Anmin said: 'The Śūraṅgama Sūtra.' Yuanwu said: 'The Śūraṅgama Sūtra has seven inquiries into the mind and eight returns to discern seeing; ultimately, where is the mind?' Zen Master Anmin presented his interpretations many times, but Yuanwu did not approve of any of them. Zen Master Anmin requested further instruction. Yuanwu instructed him to realize 'the artistry is already evident' in all places. Once, a monk requested instruction on the Ten Profound Gates (十玄談). Just as he raised the question, 'What is the appearance of the mind-seal of the ruler?', Yuanwu sternly said: 'The artistry is already evident!' Zen Master Anmin had some understanding upon hearing this, and then requested confirmation. Yuanwu said: 'Use the tongs and hammer of your true nature.' Zen Master Anmin was at a loss. One day, Zen Master Anmin said to Yuanwu: 'Venerable monk, do not raise a topic; let me speak and see.' Yuanwu agreed. Zen Master Anmin said: 'The usual raising of the mallet and holding up the whisk, is this not what the sutra speaks of, that all phenomena in all worlds are the wondrous, bright, true mind of Bodhi?' Yuanwu laughed and said: 'You were originally making a living here.' Zen Master Anmin also said: 'When you shout and strike the bed, is this not turning the hearing inward to hear one's own nature, and one's nature becoming the unsurpassed path?' Yuanwu said: 'Have you not seen that the sutra says that the wondrous nature is perfectly clear and transcends all names and forms?' Zen Master Anmin was enlightened upon hearing these words. Yuanwu left Sichuan and went to Jiashan (夾山, mountain name). Zen Master Anmin stopped lecturing and served as an attendant. When Yuanwu gave a night Dharma talk to the assembly, he cited the story of the ancient sail not yet hung. Zen Master Anmin did not understand after hearing it, so he requested clarification. Yuanwu said: 'You ask me.' Zen Master Anmin raised the previous words. Yuanwu said: 'The cypress tree in front of the courtyard.' Zen Master Anmin immediately understood. He said to Yuanwu: 'The ancients said it is like a drop of water thrown into a vast ravine, but they do not know that the ocean is thrown into a drop.' Yuanwu laughed and said: 'What to do with this fellow?' Not long after, Yuanwu had him share the seat and lecture on the Dharma. Yuanwu said in a verse: 'Cease boasting of the four divisions and stop lecturing on the Śūraṅgama, press down the cloud head and thoroughly participate. Do not learn from Liang Gong being intimate with Mazu, but be like Deqiao visiting Long.'

潭。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。白華叢里現優曇。后謁佛鑑於蔣山。鑒問佛果有不曾亂為人說底句。曾與爾說么。師曰。合取狗口。鑒震聲曰。不是這個道理。師曰。無人奪爾鹽茶袋叫作甚麼。鑒曰。佛果若不為爾說。我為爾說。師曰。和尚疑時退院別參去。鑒呵呵大笑。師未幾開法保寧遷華藏。旋里領中峰。上堂。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠藹中。可笑古人恁么道。大似逃峰赴壑避溺投火。爭如隨分到尺八五分钁頭邊討一個半個。雖然如是。保寧半個也不要。何故富嫌千口少貧恨一身多。冬至上堂舉。玉泉皓和尚云。雪雪片片不別下。到臘月再從。來年正月二月三月四月五月六月七月八月九月十月。依前不歇凍殺餓殺。免教胡說亂說。師曰。不是罵人亦非讚歎。高出臨濟德山。不似云居羅漢。且道玉泉意作么生。良久曰。但得雪消去自然春到來。師后示寂于本山。阇維設利頗剩。細民穴地尺許皆得之。尤光明瑩潔。心舌亦不壞。

成都府昭覺徹庵道元禪師。綿州鄧氏子。幼于降寂寺圓具。東遊謁大別道禪師。因看廓然無聖之語。忽爾失笑曰。達磨元來在這裡。道譽之。往參佛鑒佛眼。蒙賞識。依圓悟于金山。以所見告。悟弗之許。悟被詔住云居

【現代漢語翻譯】現代漢語譯本潭。七年間往返于昭覺寺（寺名）。三年間在碧巖（地名）翱翔。今天很榮幸擔任第一座（指說法的位置）。在白華叢中顯現出優曇花（傳說中的稀有花朵）。後來在蔣山（地名）拜見佛鑒禪師。佛鑒問：『佛果禪師有沒有不顧一切地為人說法？他曾經對你說過嗎？』禪師回答：『閉上你的狗嘴！』佛鑒大聲喝道：『不是這個道理！』禪師說：『如果沒人搶你的鹽茶袋，那又叫什麼？』佛鑒說：『如果佛果禪師不為你說法，我為你說法。』禪師說：『和尚你如果懷疑，就退院另參去吧。』佛鑒聽后哈哈大笑。禪師不久后在保寧寺開法，后遷往華藏寺。之後回到家鄉，主持中峰寺。上堂說法時說：『大家都賣花，只有我賣松。青青的顏色不如紅色鮮艷。算來終究不與時俗相合，不如歸去，回到翠綠的雲霧之中。』可笑古人這樣說，很像逃離山峰卻跳進山谷，避開溺水卻投向火焰。不如隨緣，在八五分長的尺八和五分長的鋤頭邊，討得一個半個（指有所領悟）。雖然如此，保寧寺連半個也不要。為什麼呢？因為富人嫌一千張嘴還少，窮人恨自己一身太多。』冬至上堂說法時，引用玉泉皓和尚的話說：『雪花片片，沒有分別地落下，到臘月再從頭來過。來年正月二月三月四月五月六月七月八月九月十月，依舊不停歇，凍死餓死。免得胡說亂說。』禪師說：『這不是罵人，也不是讚歎，高出臨濟宗和德山宗，不像云居山的羅漢。那麼玉泉禪師的意思是什麼呢？』良久后說：『只要雪融化了，自然春天就到來了。』禪師後來在本山圓寂。火化后，舍利子非常多，百姓在地下挖一尺多深都能得到，尤其光明瑩潔。心和舌頭也沒有腐壞。成都府昭覺寺的徹庵道元禪師，是綿州鄧氏的兒子。小時候在降寂寺剃度出家。後來到東方遊歷，拜見大別道禪師。因為看到『廓然無聖』這句話，忽然失笑說：『達磨祖師原來在這裡！』道禪師讚賞他。後來參拜佛鑒禪師和佛眼禪師，都得到他們的賞識。跟隨圓悟禪師在金山寺，把自己的見解告訴圓悟禪師，圓悟禪師不認可。後來圓悟禪師被皇帝詔令住持云居寺。

【English Translation】 English version Tan. For seven years, he traveled back and forth to Zhaojue Monastery (temple name). For three years, he soared over Biyan (place name). Today, I am honored to be the first seat (referring to the position of giving Dharma talks). The Udumbara flower (a legendary rare flower) appears in the white flower bushes. Later, he visited Buddhist Monk Jian at Jiangshan (place name). Jian asked: 'Did Buddhist Monk Guo ever recklessly preach the Dharma to people? Has he ever told you about it?' The Zen master replied: 'Shut your dog mouth!' Jian shouted loudly: 'That's not the principle!' The Zen master said: 'If no one steals your salt and tea bag, what is it called?' Jian said: 'If Buddhist Monk Guo doesn't preach the Dharma for you, I will preach the Dharma for you.' The Zen master said: 'If you have doubts, Abbot, please leave the monastery and seek elsewhere.' Jian laughed heartily after hearing this. Soon after, the Zen master opened the Dharma at Baoning Monastery and later moved to Huazang Monastery. Afterwards, he returned to his hometown and presided over Zhongfeng Monastery. When giving a Dharma talk, he said: 'Everyone sells flowers, only I sell pine. The green color is not as bright as red. It seems that it will never be in harmony with the times, so it is better to return to the green mist.' It is ridiculous that the ancients said this, it is like escaping from the peak but jumping into the valley, avoiding drowning but throwing oneself into the fire. It is better to follow fate, and by the eight-and-five-tenths long shakuhachi and the five-tenths long hoe, seek one and a half (referring to some understanding). Even so, Baoning Monastery doesn't want even half. Why? Because the rich hate having too few mouths to feed, and the poor hate having too much of themselves.' When giving a Dharma talk on the winter solstice, he quoted the words of Buddhist Monk Hao of Yuquan: 'Snowflakes fall without distinction, and start all over again in the twelfth lunar month. In the coming year, January, February, March, April, May, June, July, August, September, and October, it still doesn't stop, freezing and starving to death. Avoid nonsense and random talk.' The Zen master said: 'This is not scolding people, nor is it praising, it is higher than the Linji and Deshan sects, and not like the Arhats of Yunju Mountain. So what does Buddhist Monk Yuquan mean?' After a long time, he said: 'As long as the snow melts, spring will naturally come.' The Zen master later passed away at this mountain. After cremation, there were many sharira, and the people could find them even if they dug more than a foot deep in the ground, especially bright and clean. The heart and tongue did not decay either. Zen Master Che'an Daoyuan of Zhaojue Monastery in Chengdu Prefecture was the son of the Deng family of Mianzhou. He was tonsured at Jiangji Monastery when he was young. Later, he traveled to the East and visited Zen Master Dabie Dao. Because he saw the phrase 'Vast and empty, there is no sage,' he suddenly laughed and said: 'Bodhidharma is here!' Zen Master Dao praised him. Later, he visited Zen Master Fojian and Zen Master Foyan, and both received their appreciation. He followed Zen Master Yuanwu at Jinshan Monastery and told Zen Master Yuanwu about his views, but Zen Master Yuanwu did not approve. Later, Zen Master Yuanwu was ordered by the emperor to preside over Yunju Monastery.

。師從之。雖有信入。終以鯁胸之物未去為疑。會悟問參徒。生死到來時如何。僧曰。香檯子笑和尚。次問師。汝作么生。師曰。草賊大敗。悟曰。有人問爾時如何。師擬答。悟憑陵曰。草賊大敗。師即徹證。圓悟以拳擊之。師撫掌大笑。悟曰。汝見甚麼便如此。師曰。毒拳未報永劫不忘。悟歸昭覺命首眾。悟將順世以師繼席焉。

臨安府中天竺[仁-二+幻]堂中仁禪師。洛陽人也。少依東京奉先院出家。宣和初　賜牒于慶基殿落髮。進具后往來三藏譯經所諦窮經論。特於宗門未之信。時圓悟居天寧。凌晨謁之。悟方為眾入室。師見敬服奮然造前。悟曰。依經解義三世佛冤。離經一字即同魔說。速道速道。師擬對。悟劈口擊之。因墜一齒。即大悟留天寧。由是師資契合請問無間。后開法大覺遷中天竺。次徙靈峰。上堂。九十春光已過半。養花天氣正融和。海棠枝上鶯聲好。道與時流見得么。然雖如是且透聲透色一句作么生道。金勒馬嘶芳草地。玉樓人醉杏花天。上堂舉狗子無佛性話。乃曰。二八佳人刺繡遲。紫荊花下囀黃鸝。可憐無限傷春意。盡在停針不語時。淳熙甲午四月八日　孝宗皇帝詔入賜座說法。帝舉不與萬法為侶因緣俾拈提。師拈罷頌曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上揚州。癸亥

【現代漢語翻譯】現代漢語譯本：他拜圓悟為師。雖然已經相信併入門，但始終因為心中存有疑慮而無法釋懷。一次，他參加參禪者的開悟提問，有人問：『生死到來時該如何應對？』僧人回答：『香檯子（指虛雲和尚）嘲笑和尚。』接著問禪師：『你又如何？』禪師說：『草寇大敗。』圓悟說：『如果有人問你那時如何？』禪師正要回答，圓悟突然逼近說：『草寇大敗。』禪師當下徹底領悟。圓悟用拳頭擊打他，禪師拍手大笑。圓悟問：『你見到了什麼，竟然如此？』禪師說：『毒拳之仇，永劫不忘。』圓悟回到昭覺寺，命他擔任首座。圓悟將要圓寂時，讓禪師繼承了他的位置。臨安府中天竺[仁-二+幻]堂的仁禪師，是洛陽人。年輕時在東京奉先院出家。宣和年間初，皇帝在慶基殿賜予他度牒，讓他落髮。受具足戒后，他前往三藏譯經所，仔細研讀經論。但他對禪宗始終未能信服。當時圓悟住在天寧寺，禪師在凌晨去拜見他。圓悟正在為大眾入室說法，禪師見后非常敬佩，奮然上前。圓悟說：『依經解義，三世佛都喊冤；離經一字，就如同魔說。快說！快說！』禪師正要回答，圓悟劈頭蓋臉地打了他一下，打掉了一顆牙齒。禪師因此大悟，留在天寧寺。從此師徒之間非常契合，請教問題沒有間斷。後來，禪師開法于大覺寺，遷往中天竺寺，又遷往靈峰寺。上堂說法時說：『九十春光已經過去一半，養花的天氣正是融洽和暖。海棠枝上，黃鶯鳴叫得多麼動聽！』（意思是）與當今世人，能領會到嗎？雖然如此，那麼，如何說出那透聲透色的一句呢？『金鞍駿馬嘶鳴在芳草地上，華麗樓閣里的人們沉醉在杏花盛開的春天。』上堂說法時，舉了『狗子無佛性』的話頭，於是說：『二八年華的女子刺繡遲緩，紫荊花下，黃鸝婉轉啼鳴。可惜那無限的傷春之意，都蘊含在停針不語之時。』淳熙甲午年四月八日，孝宗皇帝下詔讓他入宮，賜座說法。皇帝舉了『不與萬法為侶』的因緣，讓他拈提。禪師拈提完畢后，作頌說：『秤錘里榨出油，閒言長語都停止。腰纏十萬貫錢，騎著仙鶴上揚州。』癸亥年

【English Translation】 English version: He studied under Yuanwu (a Chan master). Although he had faith and entered the path, he remained doubtful due to lingering doubts in his heart. Once, he attended a question-and-answer session for enlightenment seekers. Someone asked: 'How should one respond when life and death arrive?' A monk replied: 'Xiang Taizi (referring to Master Xuyun) laughs at the monks.' Then he asked the master: 'And what about you?' The master said: 'The bandit army is utterly defeated.' Yuanwu said: 'If someone asks you what it was like then?' As the master was about to answer, Yuanwu suddenly pressed him, saying: 'The bandit army is utterly defeated.' The master immediately achieved complete enlightenment. Yuanwu struck him with his fist, and the master clapped his hands and laughed loudly. Yuanwu asked: 'What did you see that made you act like this?' The master said: 'The vengeance for the poisonous fist will never be forgotten, even through endless eons.' Yuanwu returned to Zhaojue Temple and appointed him as the head monk. When Yuanwu was about to pass away, he had the master succeed him as abbot. Zen Master Ren of Zhongtianzhu [Ren-Er+Huan] Hall in Lin'an Prefecture was a native of Luoyang. In his youth, he left home at Fengxian Monastery in Tokyo. In the early years of Xuanhe (era name), the emperor granted him a tonsure certificate at Qingji Hall, allowing him to shave his head. After receiving full ordination, he went to the Tripitaka translation center to carefully study the scriptures and treatises. However, he remained unconvinced by the Chan school. At that time, Yuanwu was residing at Tianning Temple, and the master went to visit him early in the morning. Yuanwu was just entering the hall to give a Dharma talk to the assembly. The master was deeply impressed upon seeing him and stepped forward resolutely. Yuanwu said: 'Explaining the meaning according to the scriptures wrongs the Buddhas of the three times; deviating from the scriptures by a single word is the same as demonic speech. Speak quickly! Speak quickly!' As the master was about to answer, Yuanwu struck him in the face, knocking out a tooth. The master thus attained great enlightenment and stayed at Tianning Temple. From then on, the relationship between master and disciple was very close, and they constantly asked each other questions. Later, the master opened the Dharma at Dajue Temple, moved to Zhongtianzhu Temple, and then to Lingfeng Temple. In his Dharma talk, he said: 'Half of the ninety springs have passed, and the weather for nurturing flowers is harmonious and warm. On the branches of the crabapple trees, the orioles sing so beautifully!' (meaning) Can the people of today understand this? Even so, how can one speak the phrase that penetrates sound and color? 'Golden-bridled horses neigh on the fragrant grass, and people in jade towers are drunk in the spring of blooming apricot blossoms.' In his Dharma talk, he raised the topic of 'a dog has no Buddha-nature,' and then said: 'A maiden of sixteen or eighteen embroiders slowly, and under the purple cercis flowers, the orioles sing sweetly. Alas, the boundless feeling of sadness for spring is all contained in the moment of stopping the needle and remaining silent.' On the eighth day of the fourth month of the Jiawu year of Chunxi (era name), Emperor Xiaozong issued an edict summoning him to the palace and granting him a seat to give a Dharma talk. The emperor raised the cause of 'not being a companion to the myriad dharmas' and asked him to comment on it. After the master commented, he composed a verse, saying: 'Squeezing oil from a weight, idle words and long speeches cease. With ten thousand strings of cash around my waist, I ride a crane to Yangzhou.' Guihai year

中升堂告眾而逝。

眉州象耳山袁覺禪師。郡之袁氏子。出家傳燈試經得度。本名圓覺。郡守填祠牒誤作袁字。疑師慊然。戲謂之曰。一字名可乎。師笑曰。一字已多。郡守異之。既受具出蜀。遍謁有道尊宿。后往大溈依佛性。頃之入室陳所見。性曰。汝忒殺遠在。然知其為法器。俾充侍者掌賓客。師每侍性。性必舉法華開示悟入四字令下語。又曰。直待我豎點頭時汝方是也。偶不職被斥。制中無依。寓俗士家。一日誦法華。至亦復不知何者是火何者為舍乃豁然。制罷歸省。性見首肯之。圓悟再得　旨住云居。師至彼以所得白悟。悟呵云。本是凈地屙屎作么。師所疑頓釋。紹興丁巳眉之象耳虛席。郡守謂此道場久為蟊螣囊橐。非名流勝士莫能起廢。諸禪舉師應聘。嘗語客曰。東坡云。我持此石歸。袖中有東海。山谷云。惠崇煙雨蘆雁。坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。又曰。我敲床豎拂時。釋迦老子孔夫子都齊立在下風。有舉此語似佛海遠禪師。遠曰。此覺老語也。我此間即不恁么。

眉州中巖華嚴祖覺禪師。嘉州楊氏子。幼聰慧書史過目成誦。著書排釋氏。惡境忽現悔過出家。依慧目能禪師。未幾疽發膝上。五年醫莫愈。因書華嚴合論畢夜感異夢。旦即舍杖步趨。一日誦至現相

【現代漢語翻譯】現代漢語譯本中升堂告訴眾人後圓寂。

眉州象耳山袁覺禪師，是眉州人袁氏之子。出家后通過傳燈試經獲得度牒，原本名叫圓覺（本名）。郡守填寫祠牒時誤寫成袁字，禪師似乎有些介意。郡守開玩笑說：『用一個字作為名字可以嗎？』禪師笑著說：『一個字已經很多了。』郡守對此感到驚異。受具足戒后離開四川，遍訪各地有道的尊宿。後來前往大溈山依止佛性禪師。不久后入室陳述自己的見解，佛性禪師說：『你離題太遠了。』但知道他是可造之材，讓他擔任侍者掌管賓客事務。禪師每次侍奉佛性禪師，佛性禪師必定舉起『法華開示悟入』四個字讓他下語，又說：『等到我點頭認可時，你才算真正明白了。』有一次因失職被斥退，在寺院中無所依靠，寄居在俗人家中。一天誦讀《法華經》，讀到『亦復不知何者是火，何者為舍』時忽然開悟。寺院懲罰結束后返回，佛性禪師見到他后表示認可。圓悟禪師再次得到佛性禪師的旨意，住持云居山。袁覺禪師到那裡后將自己的所得告訴圓悟禪師，圓悟禪師呵斥道：『本來是清凈之地，你在這裡拉屎幹什麼？』禪師的疑惑頓時消解。紹興丁巳年，眉州象耳山住持的位置空缺，郡守認為這個道場長期被蛀蟲侵蝕，不是有名望的賢士不能使其復興，眾禪師推舉袁覺禪師應聘。袁覺禪師曾對客人說：『蘇東坡說，我拿著這塊石頭回去，衣袖中就有了東海。黃山谷說，惠崇的煙雨蘆雁圖，讓我身處瀟湘洞庭之中。想要喚來小船歸去，旁人卻以為是畫中的景色。』這就是禪的精髓啊。』又說：『我敲擊禪床、豎起拂塵時，釋迦老子、孔夫子都一齊站在下風。』有人將此語告訴佛海遠禪師，遠禪師說：『這是覺老的言語啊。我這裡可不是這樣。』

眉州中巖華嚴祖覺禪師，是嘉州人楊氏之子。從小聰明好學，讀書過目成誦。曾經著書排斥佛教，後來惡境顯現，後悔而出家，依止慧目能禪師。不久后膝蓋上長了毒瘡，五年都無法治癒。因為書寫《華嚴合論》完畢，晚上做了奇異的夢，第二天就捨棄枴杖，可以行走了。一天誦讀《華嚴經》，讀到『現相』

【English Translation】 English version Zhong Sheng Tang bid farewell to the assembly and passed away.

Chan Master Yuanjue of Xiang'er Mountain in Meizhou, was a son of the Yuan family in Meizhou. After leaving home, he obtained ordination through the Chuan Deng (Transmission of the Lamp) scripture examination. His original name was Yuanjue (original name). When the prefect filled out the ancestral hall document, he mistakenly wrote the character Yuan. The master seemed somewhat concerned. The prefect jokingly said, 'Is it acceptable to use a single character as a name?' The master smiled and said, 'One character is already too much.' The prefect was surprised by this. After receiving full ordination, he left Sichuan and visited virtuous elders everywhere. Later, he went to Dawei Mountain to rely on Chan Master Foxing (Buddha-nature). Soon after, he entered the room and presented his views. Foxing said, 'You are too far off the mark.' However, knowing that he was a promising vessel, he had him serve as an attendant in charge of guests. Every time the master attended to Foxing, Foxing would always raise the four characters 'Fahua (Lotus Sutra) - opening, showing, understanding, entering' to have him speak, and also said, 'Only when I nod in agreement will you truly understand.' Once, due to negligence, he was dismissed and had no support in the monastery, so he resided in a layman's home. One day, while reciting the Lotus Sutra, when he reached 'Also not knowing what is fire, what is a house,' he suddenly awakened. After the monastery's punishment ended, he returned, and Foxing nodded in approval upon seeing him. Chan Master Yuanwu (Perfect Enlightenment) once again received Foxing's decree to reside at Yunju Mountain. Chan Master Yuanjue went there and told Yuanwu what he had attained. Yuanwu scolded, 'This was originally a pure land, what are you doing shitting here?' The master's doubts were immediately resolved. In the year Ding Si of the Shaoxing era, the position of abbot of Xiang'er Mountain in Meizhou became vacant. The prefect believed that this monastery had long been infested with parasites and that only a famous and virtuous person could revive it. The Chan masters recommended Yuanjue to accept the invitation. Chan Master Yuanjue once said to a guest, 'Su Dongpo said, 'I take this stone back with me, and in my sleeve, I have the Eastern Sea.' Huang Shangu said, 'Hui Chong's misty rain and reed geese place me in the Xiao and Xiang rivers and Dongting Lake. I want to call a small boat to return, but others think it is a scene in a painting.' This is the essence of Chan.' He also said, 'When I strike the meditation bed and raise the whisk, Shakyamuni Buddha and Confucius all stand downwind.' Someone told this saying to Chan Master Fohai Yuan, and Yuan said, 'These are the words of old Jue. I don't do it that way here.'

Chan Master Zu Jue of Huayan (Flower Garland) of Zhongyan in Meizhou, was a son of the Yang family in Jiaozhou. He was intelligent and studious from a young age, able to memorize books after reading them once. He once wrote books to criticize Buddhism, but later evil omens appeared, and he repented and left home, relying on Chan Master Huimu Neng. Soon after, a carbuncle grew on his knee, and it could not be cured for five years. Because he finished writing the Huayan Helun (Combined Commentary on the Flower Garland Sutra), he had a strange dream at night, and the next day he abandoned his crutch and could walk. One day, while reciting the Huayan Sutra, when he reached 'manifestation'

品曰。佛身無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無去。處處皆見佛。遂悟華嚴宗旨。洎登僧籍府帥請講于千部堂。詞辯宏放眾所歎服。適南堂靜禪師過門謂師曰。觀公講說獨步西南。惜未解離文字相耳。倘問道方外。即今之周金剛也。師欣然罷講南遊。依圓悟于鐘阜。一日入室。悟舉羅山道。有言時踞虎頭收虎尾。第一句下明宗旨。無言時覿露機鋒如同電拂。作么生會。師莫能對。夙夜參究忽然有省。作偈呈悟曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟見許可。次日入室。悟又問。昨日公案作么生。師擬對。悟便喝曰。佛法不是這個道理。師復留五年愈更迷悶。後於廬山棲賢閱浮山遠禪師削執論云。若道悟有親疏。豈有栴檀林中卻生臭草。豁然契悟。作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。住后僧問。最初威音王末後婁至佛。未審參見甚麼人。師曰。家住大梁城更問長安路。曰只如德山擔疏鈔行腳意在甚麼處。師曰。拶破爾眼睛。曰與和尚悟華嚴宗旨相去幾何。師曰。同途不同轍。曰昔日德山今朝和尚。師曰。夕陽西去水東流。上堂舉。石霜和尚遷化。眾請首座繼踵住持。虔侍者所問公案。師曰。

【現代漢語翻譯】現代漢語譯本：品曰：佛身本無生滅，卻能示現出生之相。法的本性如同虛空一般，諸佛安住其中。沒有固定的住所，也沒有來去，卻能在任何地方見到佛。於是領悟了《華嚴經》的宗旨。後來登記為僧人，地方長官請他在千部堂講經。他的言辭辯論宏大奔放，眾人歎服。恰巧南堂靜禪師路過，對他說：『觀看您的講說，堪稱西南第一。可惜還沒有理解脫離文字相的道理。如果問道于方外之人，那就是現在的周金剛了。』師父欣然停止講經，向南遊歷，依止圓悟禪師于鐘山。一日入室請教，圓悟禪師舉羅山禪師的話說：『有言語時，要像猛虎踞山，收放自如；第一句話就要點明宗旨。沒有言語時，機鋒的顯露要如同閃電一般。』你怎麼理解？師父不能回答。日夜參究，忽然有所領悟，作偈呈給圓悟禪師說：『家住在孤峰頂上，常年半掩著門。自嘆自己已經老了，把活計交給兒孫。』圓悟禪師看了表示認可。次日入室，圓悟禪師又問：『昨日的公案，你作何理解？』師父想要回答，圓悟禪師便喝斥道：『佛法不是這個道理！』師父又留了五年，更加迷悶。後來在廬山棲賢寺閱讀浮山遠禪師的《削執論》，看到『如果說覺悟有親疏之分，難道栴檀林中還會生長臭草嗎？』豁然開悟，作偈寄給圓悟禪師說：『出了樹林依舊進入蓬蒿，天網恢恢疏而不漏，不可逃脫。誰相信業緣沒有躲避之處，歸來不怕說話聲音高。』圓悟禪師非常高興，拿著偈語給大眾看，說：『覺禪師徹底領悟華嚴宗旨了！』住持寺院后，有僧人問：『最初的威音王佛，到最後的婁至佛，不知道他們參拜的是什麼人？』師父說：『家住在大梁城，還要問去長安的路。』僧人說：『那麼德山禪師挑著《金剛經疏鈔》行腳，意圖在哪裡？』師父說：『要刺破你的眼睛！』僧人說：『與和尚您所悟的華嚴宗旨相差多少？』師父說：『同路不同轍。』僧人說：『昔日的德山禪師，今日的和尚您。』師父說：『夕陽西下，流水向東流。』上堂時，師父舉石霜和尚圓寂之事，大眾請首座繼任住持，以及虔侍者所問的公案。

【English Translation】 English version: The Record says: The Buddha's body has no birth, yet it can manifest birth. The nature of Dharma is like empty space, where all Buddhas reside. There is no fixed abode, nor coming or going, yet the Buddha can be seen everywhere. Thus, he awakened to the essence of the Avatamsaka Sutra (Huayan Jing). Later, after being registered as a monk, the local governor invited him to lecture at the Thousand-Buddha Hall. His eloquence and arguments were grand and unrestrained, admired by all. It happened that Chan Master Jing of Nantang passed by and said to him, 'Observing your lectures, you are unparalleled in the Southwest. It's a pity you haven't understood the principle of detachment from the characteristics of words. If you inquire about the Way from someone beyond the mundane, that would be the current Zhou Jingang.' The Master happily stopped lecturing and traveled south, relying on Chan Master Yuanwu at Zhongshan. One day, he entered the room for instruction. Chan Master Yuanwu cited Chan Master Luoshan's words, 'When there are words, one should be like a fierce tiger occupying the mountain, able to control and release freely; the first sentence should clarify the essence. When there are no words, the manifestation of the critical point should be like a flash of lightning.' How do you understand this? The Master could not answer. He studied diligently day and night, and suddenly had some understanding, composing a verse and presenting it to Chan Master Yuanwu, 'My home is on the peak of a solitary mountain, the door half-closed all year round. I lament that I am already old, and I entrust the livelihood to my children and grandchildren.' Chan Master Yuanwu saw it and expressed approval. The next day, he entered the room again. Chan Master Yuanwu asked again, 'How do you understand yesterday's case?' The Master wanted to answer, but Chan Master Yuanwu scolded, 'The Buddha-dharma is not this principle!' The Master stayed for another five years, becoming even more confused. Later, at Qixian Temple on Mount Lu, he read Chan Master Fushan Yuan's 'Treatise on Reducing Attachments,' and saw, 'If it is said that enlightenment has degrees of closeness, how can foul grass grow in a sandalwood forest?' He suddenly awakened, composing a verse and sending it to Chan Master Yuanwu, 'Leaving the forest, I still enter the weeds, the net of heaven is vast and inescapable. Who believes that karmic connections have no place to hide, returning without fear of speaking loudly.' Chan Master Yuanwu was very happy, holding the verse to show the assembly, saying, 'Chan Master Jue has thoroughly understood the essence of the Avatamsaka Sutra!' After becoming the abbot of the temple, a monk asked, 'From the earliest Buddha Weiyin Wang to the last Buddha Louzhi, I wonder who they pay homage to?' The Master said, 'Living in the city of Daliang, yet asking for the road to Chang'an.' The monk said, 'Then, where does Chan Master Deshan's intention lie in carrying the 'Commentary on the Diamond Sutra' on his pilgrimage?' The Master said, 'I will pierce your eyes!' The monk said, 'How much difference is there between the essence of the Avatamsaka Sutra that you, the Venerable, have realized?' The Master said, 'Same road, different tracks.' The monk said, 'The Deshan of the past, and the Venerable of today.' The Master said, 'The setting sun goes west, and the river flows east.' During the Dharma talk, the Master cited the passing away of Chan Master Shishuang, the assembly's request for the head monk to succeed as abbot, and the case asked by Attendant Qian.

宗師行處如火燒冰。透過是非關。全機亡得喪盡道。首座滯在一色。侍者知見超師。可謂體妙失宗全迷向背。殊不知首座如鷺鷥立雪品類不齊。侍者似鳳翥丹霄不縈金網。一人高高山頂立。一人深深海底行。各自隨方而來。同會九重城裡。而今要識此二人么。豎起拂子曰。龍臥碧潭風凜凜。垂下拂子曰。鶴歸霄漢背摩天。僧問。如何是一喝如金剛王寶劍。師曰。血濺梵天。曰如何是一喝如踞地師子。師曰。驚殺野狐貍。曰如何是一喝如探竿影草。師曰。驗得爾骨出。曰如何是一喝不作一喝用。師曰。直須識取把針人。莫道鴛鴦好毛羽。

潭州福嚴文演禪師。成都府楊氏子。僧問。如何是定林正主。師曰。坐斷天下人舌頭。曰未審如何親近。師曰。覷著則瞎。上堂。當陽坐斷凡聖蹟絕。隨手放開天回地轉。直得日月互動。虎嘯龍吟。頭頭物物耳聞目視。安立諦上是甚麼。還委悉么。阿斯吒。咄。

平江府西山明因曇玩禪師。溫州黃氏子。遍參叢席。宣和庚子回抵鐘阜。適朝廷改僧為德士。師與同志數人入頭陀巖食松自處。久之圓悟被旨居是山。親至巖所令去鬚髮。及悟詔補京師天寧。與師俱往命掌香水海。未幾舉枹擊鼓頓明大法。凡有所問皆對曰。莫理會。故流輩咸以莫理會稱之。住後上堂。汝有一對眼。

【現代漢語翻譯】現代漢語譯本：宗師的行處就像用火燒冰一樣，要超越是非的關卡。完全放下機心，忘卻得失，才能盡得禪道。首座如果停滯於一色之見，侍者的知見如果超越了老師，那就可以說是體悟了玄妙卻失去了宗旨，完全迷惑了方向。殊不知首座就像鷺鷥立於雪中，品類各不相同；侍者就像鳳凰飛舞于紅色的天空，不被金色的羅網所束縛。一人高高地站在山頂，一人深深地在海底行走，各自從不同的方向而來，最終會聚於九重城裡。現在想要認識這二人嗎？（豎起拂塵）龍臥于碧綠的深潭，風也凜凜生威。（放下拂塵）鶴歸於天上的雲霄，背脊摩天而行。有僧人問：『如何是一喝如金剛王寶劍？』師父說：『血濺梵天。』僧人問：『如何是一喝如踞地獅子？』師父說：『驚殺野狐貍。』僧人問：『如何是一喝如探竿影草？』師父說：『驗得爾骨出。』僧人問：『如何是一喝不作一喝用？』師父說：『直須識取把針人，莫道鴛鴦好毛羽。』潭州福嚴文演禪師，是成都府楊氏之子。有僧人問：『如何是定林正主？』師父說：『坐斷天下人舌頭。』僧人問：『未審如何親近？』師父說：『覷著則瞎。』師父上堂說法：『當陽坐斷，凡聖的軌跡都斷絕了；隨手放開，天翻地轉。日月交替，虎嘯龍吟。一切事物，耳聞目視，安立於真諦之上，這又是什麼呢？還明白嗎？阿斯吒（梵語，表示驚歎或疑問）。咄（表示呵斥）。』平江府西山明因曇玩禪師，是溫州黃氏之子。他遍參各處禪林。宣和庚子年回到鐘阜。當時朝廷將僧人改為德士。曇玩禪師與幾位志同道合的人進入頭陀巖，以松樹為食，隱居於此。過了很久，圓悟禪師奉旨居住於此山，親自來到巖洞，命令他們剃去鬚髮。等到圓悟禪師奉詔補任京師天寧寺，曇玩禪師與他一同前往，被任命掌管香水海。不久，曇玩禪師舉起鼓槌擊鼓，頓悟大法。凡是有人提問，他都回答說：『莫理會（不要理會）。』因此，同輩們都用『莫理會』來稱呼他。曇玩禪師住持寺院後上堂說法：『汝有一對眼。』

【English Translation】 English version: The place where a Zen master walks is like burning ice. One must pass through the barrier of right and wrong. Completely let go of scheming mind, forget gain and loss, and then one can fully attain the Zen path. If the head monk is stuck in a one-sided view, and the attendant's knowledge surpasses the teacher, then it can be said that they have grasped the subtlety but lost the essence, completely confused about the direction. Little do they know that the head monk is like a heron standing in the snow, with different kinds; the attendant is like a phoenix soaring in the red sky, not entangled by golden nets. One person stands high on the mountaintop, one person walks deep in the seabed, each coming from different directions, and finally they will meet in the nine-layered city. Now, do you want to recognize these two people? (Raises the whisk) The dragon lies in the green pool, the wind is chilling. (Lowers the whisk) The crane returns to the clouds, its back touching the sky. A monk asked, 'What is a shout like the Vajra King's precious sword?' The master said, 'Blood splatters the Brahma heaven.' The monk asked, 'What is a shout like a lion crouching on the ground?' The master said, 'Frightens the wild fox.' The monk asked, 'What is a shout like probing the grass with a pole?' The master said, 'It tests your bones.' The monk asked, 'What is a shout that is not used as a shout?' The master said, 'You must recognize the person holding the needle. Don't say the mandarin duck has good feathers.' Zen Master Wenyen of Fuyan Temple in Tanzhou, was a son of the Yang family of Chengdu Prefecture. A monk asked, 'What is the true master of Dinglin?' The master said, 'Severs the tongues of all people in the world.' The monk asked, 'How can I approach him?' The master said, 'If you stare, you will be blind.' The master ascended the hall and said, 'Sitting firmly in the present moment, all traces of the mundane and the sacred are cut off; releasing freely, heaven and earth turn upside down. The sun and moon alternate, the tiger roars and the dragon sings. All things, heard and seen, established upon the ultimate truth, what is it? Do you understand? Ashta (Sanskrit, expressing surprise or doubt). Tut (expressing rebuke).' Zen Master Tanwan of Mingyin Temple in Xishan, Pingjiang Prefecture, was a son of the Huang family of Wenzhou. He visited various Zen monasteries. In the year Gengzi of the Xuanhe era, he returned to Zhongfu. At that time, the court changed monks into Taoist priests. Zen Master Tanwan and several like-minded people entered the Tuotuo Rock, eating pine needles and living in seclusion. After a long time, Zen Master Yuanwu was ordered to reside on this mountain, and personally came to the rock cave, ordering them to shave their beards and hair. When Zen Master Yuanwu was ordered to fill a position in Tianning Temple in the capital, Zen Master Tanwan went with him and was appointed to manage the Fragrant Water Sea. Soon, Zen Master Tanwan raised the drumstick and struck the drum, suddenly realizing the great Dharma. Whenever someone asked a question, he would answer, 'Mo lihui (Don't bother with it).' Therefore, his peers called him 'Mo lihui'. After Zen Master Tanwan became the abbot of the temple, he ascended the hall and said, 'You have a pair of eyes.'

我也有一對眼。汝若瞞還自瞞。汝若成佛作祖。老僧無汝底分。汝若做驢做馬。老僧救汝不得。眾檀越入山請上堂。說偈曰。我無長處名虛出。謝汝慇勤特地來。明因無法堪分付。謾把山門為汝開。

平江府虎丘雪庭元凈禪師。雙溪人也。上堂。知有底人過萬年如同一日。不知有者過一日如同萬年。不見死心和尚道。山僧行腳三十餘年。以九十日為一夏。增一日也不得。減一日也不得。取不得捨不得。不可得中只么得。翠云見處又且不然。山僧行腳三十年來誰管他一日九十日。也無得也無不得。處處當來見彌勒。且道彌勒在甚麼處。金風吹渭水落葉滿長安。上堂。說得須是見得。見得又須說得。見得說不得。落在陰界見解偏枯。說得見不得。落在時機墮在毒海。若是翠雲門下。直饒說得見得。好與三十棒。說不得見不得。好與三十棒。翠云恁么道。也好與三十棒。遂高聲召大眾曰。險。上堂。日日日東出。日日日西沒。是時人知有。自古自今如麻似粟。忽然捩轉話頭亦不從東出。亦不從西沒。且道從甚麼處出沒。若是透關底人聞恁么道。定知五里牌在郭門外。若是透不過者往往道。半山熱瞞人。僧問。如何是到家一句。師曰。坐觀成敗。問不與萬法為侶者是甚麼人。師曰。遠親不如近鄰　曰待汝一口汲盡西江水

【現代漢語翻譯】現代漢語譯本『我』也有一雙眼睛。你如果想隱瞞，那只是在欺騙自己。你如果能成佛作祖，老僧我也不會分潤你的成就。你如果墮落為驢為馬，老僧我也救不了你。各位施主進山，請我上堂說法，我作偈說道：『我沒有什麼長處，虛名在外。感謝你們如此慇勤，特地前來。明因之法，我沒有什麼可以交付。只是隨便地為你們打開山門。』

平江府（今江蘇蘇州）虎丘雪庭元凈禪師，是雙溪（地名）人。上堂說法：『知道「有」的人，過萬年也像過一日；不知道「有」的人，過一日就像過萬年。』不見死心和尚說：『山僧我行腳三十多年，以九十日為一夏。增加一日也不行，減少一日也不行。拿不得，捨不得，在不可得之中就這麼得。』翠云我的看法又不一樣。山僧我行腳三十年來，誰管他一日還是九十日。也無所謂得，也無所謂不得。處處都將來見到彌勒（Maitreya，未來佛）。那麼，彌勒在什麼地方呢？金風吹拂渭水，落葉飄滿長安。

上堂說法：『說得出來，必須是見地到了。見地到了，又必須說得出來。見地到了卻說不出來，就會落在陰界的見解里，偏頗而枯澀。說得出來卻見地不到，就會落在時機里，墮入毒海。』如果是翠雲門下，即使說得出來，見地也到了，也要打三十棒。說不出來，見地也沒到，也要打三十棒。翠云我這麼說，也好打三十棒。於是高聲召集大眾說：『危險！』

上堂說法：『每天太陽從東邊升起，每天太陽從西邊落下。這是世人都知道的。自古至今，多如麻，密如粟。』忽然轉個話頭，也不從東邊升起，也不從西邊落下。那麼，從什麼地方升起落下呢？如果是透徹關隘的人，聽到這樣說，一定知道五里牌就在郭門外。如果是透不過的人，往往會說：『半山（指王安石，號半山）在欺騙人。』

有僧人問：『如何是到家一句？』禪師說：『坐觀成敗。』問：『不與萬法為侶的是什麼人？』禪師說：『遠親不如近鄰。』又問：『等待你一口氣喝乾西江水……』

【English Translation】 English version 『I』 also have a pair of eyes. If you try to deceive, you are only deceiving yourself. If you can become a Buddha or a Patriarch, this old monk will not share in your achievement. If you fall into being a donkey or a horse, this old monk cannot save you. All of you benefactors have come to the mountain and requested me to ascend the hall. I speak this verse: 『I have no special talents, my name is falsely spread. Thank you for your diligence in coming here specifically. I have no Dharma of clear cause to entrust to you. I merely open the mountain gate for you.』

Zen Master Xueting Yuanjing of Huqiu in Pingjiang Prefecture (now Suzhou, Jiangsu) was a native of Shuangxi (place name). Ascending the hall, he said: 『Those who know 『existence』 experience ten thousand years as if it were a single day; those who do not know 『existence』 experience a single day as if it were ten thousand years.』 Didn't Zen Master Sixin say: 『This mountain monk has traveled for over thirty years, considering ninety days as one summer. Adding one day is not permissible, subtracting one day is not permissible. Unable to take it, unable to abandon it, in the unattainable, it is just attained in this way.』 My view, Cuiyun's, is different. This mountain monk has traveled for thirty years, who cares whether it is one day or ninety days. There is neither so-called attainment nor so-called non-attainment. Everywhere, I will see Maitreya (Maitreya, the future Buddha). So, where is Maitreya? The golden wind blows across the Wei River, fallen leaves fill Chang'an.』

Ascending the hall, he said: 『What is spoken must be seen. What is seen must be spoken. If you see but cannot speak, you will fall into the views of the yin realm, biased and barren. If you speak but cannot see, you will fall into opportunity and sink into a sea of poison.』 If you are a disciple of Cuiyun, even if you can speak and see, you should still be given thirty blows. If you cannot speak and cannot see, you should still be given thirty blows. Cuiyun says it this way, and should also be given thirty blows. Then, he loudly summoned the assembly and said: 『Danger!』

Ascending the hall, he said: 『Every day the sun rises in the east, every day the sun sets in the west. This is what everyone knows. From ancient times to the present, it is as numerous as hemp, as dense as millet.』 Suddenly changing the topic, it neither rises from the east nor sets in the west. So, from where does it rise and set? If you are someone who has penetrated the barrier, hearing this, you will surely know that the Five Mile Marker is outside the city gate. If you are someone who cannot penetrate it, you will often say: 『Banshan (referring to Wang Anshi, whose pseudonym was Banshan) is deceiving people.』

A monk asked: 『What is the phrase of arriving home?』 The Zen master said: 『Sit and watch success and failure.』 Asked: 『Who is it that does not associate with the myriad dharmas?』 The Zen master said: 『A distant relative is not as good as a close neighbor.』 Asked again: 『Waiting for you to drink the entire West River in one gulp...』

即向汝道。又作么生。師曰。近鄰不如遠親。問。亡僧遷化向甚麼處去。師曰。糞堆頭。曰。意旨如何。師曰。筑著磕著。

衢州天寧訥堂梵思禪師。蘇臺朱氏子。上堂。趯翻生死海踏倒涅槃岸。世上無活人。黃泉無死漢。遂拈拄杖曰。訥堂今日拄杖子有分付處。也還有承當得者么。試出來擔荷看。有么有么。良久擲拄杖下座。上堂知有底也吃粥吃飯。不知有底也吃粥吃飯。如何直下驗得他有之與無是之與非邪之與正。若驗不出參學事大遠在。喝一喝。下座。上堂。山僧是楊岐四世孫。這老漢有個三腳驢子弄蹄行公案。雖人人舉得只是不知落處。山僧不惜眉毛為諸人下個註腳。乃曰。八角磨盤空里走。

岳州君山佛照覺禪師。上堂舉。古者道。仰之彌高鉆之彌堅。瞻之在前忽焉在後。諸人還識得者么。若也不識為爾注破。仰之彌高不隔絲毫。要津把斷佛祖難逃。鉆之彌堅真體自然。鳥啼花笑在碧巖前。瞻之在前非正非偏。十方坐斷威鎮大千。忽焉在後一場漏逗。堪笑雲門藏身北斗。咄。

平江府寶華顯禪師。本郡人也。上堂曰。吃粥了也頭上安頭。洗缽盂去為蛇畫足。更問如何自納敗闕。良久高聲召大眾。眾舉首。師曰。歸堂喫茶。上堂。禪莫參道休學。歇意忘機常廓落。現成公案早周遮。只個無

【現代漢語翻譯】現代漢語譯本即向你說道理。又該怎麼做呢？師父說：『近鄰不如遠親。』問：『去世的僧人往哪裡去了？』師父說：『糞堆頭。』問：『這是什麼意思？』師父說：『筑著磕著。』

衢州天寧訥堂梵思禪師，是蘇州朱家的兒子。上堂開示：『踢翻生死之海，推倒涅槃之岸。世上沒有活人，黃泉沒有死漢。』於是拿起拄杖說：『訥堂今日的拄杖子有交付的地方，還有能承擔得了嗎？試出來承擔看看。有嗎？有嗎？』良久，放下拄杖下座。上堂開示：『知有的人也吃粥吃飯，不知有的人也吃粥吃飯。如何直接驗證他是有還是無，是還是非，邪還是正？如果驗證不出來，參學這件事就差得太遠了。』喝一聲，下座。上堂開示：『山僧是楊岐（Yangqi）四世孫。這老漢有個三腳驢子弄蹄行的公案。雖然人人都舉得出來，只是不知道落在哪裡。山僧不惜眉毛，為諸位下一個註解。』於是說：『八角磨盤空里走。』

岳州君山佛照覺禪師，上堂舉例說：『古人說：仰望它，越高；鉆研它，越堅；看它在前面，忽然又在後面。』各位還認識它嗎？如果還不認識，我為你們點破。仰望它，越高，不隔絲毫，要道把斷，佛祖難逃。鉆研它，越堅，真體自然，鳥啼花笑，就在碧巖（碧巖）前。看它在前面，非正非偏，十方坐斷，威鎮大千。忽然又在後面，一場漏逗，可笑雲門（Yunmen）藏身北斗。

平江府寶華顯禪師，是本郡人。上堂開示說：『吃粥了也，頭上安頭；洗缽盂去，為蛇畫足。』更問：『如何自己承認失敗？』良久，高聲召集大眾。大眾抬頭。師父說：『歸堂喫茶。』上堂開示：『禪不要參，道不要學，歇息意念，忘記機巧，常常空曠寂寞。現成的公案早已周全遮蓋，只是這個無』

【English Translation】 English version I am telling you the principle. Then what should be done? The master said, 'A near neighbor is not as good as a distant relative.' Someone asked, 'Where do the deceased monks go after passing away?' The master said, 'To the dung heap.' The person asked, 'What is the meaning of this?' The master said, 'Bumping into it, stumbling over it.'

Chan Master Natang Fansi of Tianning Temple in Quzhou (Quzhou) was a son of the Zhu family in Suzhou (Suzhou). He ascended the hall and proclaimed: 'Kick over the sea of birth and death, overturn the shore of Nirvana (Nirvana). There are no living people in the world, and no dead souls in the Yellow Springs.' Then, picking up his staff, he said: 'Today, Natang's staff has a place to be entrusted. Is there anyone who can bear this responsibility? Try to come forward and take it up. Is there anyone? Is there anyone?' After a long pause, he threw down the staff and descended from the hall. He ascended the hall and proclaimed: 'Those who know eat congee and rice, and those who do not know also eat congee and rice. How can one directly verify whether they have it or not, whether it is right or wrong, deviant or correct? If you cannot verify this, then the matter of studying Chan is far, far away.' He shouted once and descended from the hall. He ascended the hall and proclaimed: 'This mountain monk is a fourth-generation descendant of Yangqi (Yangqi). This old man has a case of a three-legged donkey walking with its hooves. Although everyone can bring it up, they just don't know where it lands. This mountain monk does not begrudge his eyebrows and will give everyone a footnote.' Then he said: 'An octagonal millstone runs in the empty sky.'

Chan Master Fozhao Jue of Junshan (Junshan) Mountain in Yuezhou (Yuezhou) ascended the hall and cited: 'The ancients said: The more you look up to it, the higher it is; the more you drill into it, the harder it is; you look at it in front, and suddenly it is behind.' Do you all recognize it? If you don't recognize it, I will break it open for you. The more you look up to it, the higher it is, not separated by a hair's breadth. The vital pass is seized, and even the Buddhas and Patriarchs cannot escape. The more you drill into it, the harder it is, the true essence is natural. The birds sing and the flowers smile, right before the Blue Cliff (碧巖). You look at it in front, neither right nor biased, sitting firmly in all ten directions, its majesty shaking the great thousand worlds. Suddenly it is behind, a scene of leakage and exposure, laughable Yunmen (Yunmen) hiding his body in the Big Dipper.

Chan Master Xian of Baohua (Baohua) in Pingjiang Prefecture (Pingjiang Prefecture) was a native of this prefecture. Ascending the hall, he said: 'Having eaten congee, you add a head on top of your head; going to wash the alms bowl, you draw feet for a snake.' Further asking: 'How does one admit defeat?' After a long pause, he loudly summoned the assembly. The assembly raised their heads. The master said: 'Return to the hall for tea.' Ascending the hall, he said: 'Do not practice Chan, do not study the Dao, rest your mind, forget your cleverness, and always be vast and empty. The ready-made case is already completely covered, only this nothingness.'

心已穿鑿。直饒坐斷未生前。難透山僧錯錯錯。

紹興府東山覺禪師。后住因聖。上堂。三通鼓罷諸人各各上來。擬待理會祖師西來意。還知劍去久矣么。設使直下悟去。也是斬頭覓活。東山事不獲已。且向第二頭鞠拶看。以手拍禪床下座。上堂。花爛熳景暄妍。休說壺中別有天。百草頭邊如薦得。東高三丈西闊八寸。上堂舉。昔廣額屠兒一日至佛所飏下屠刀曰。我是千佛一數。世尊曰。如是如是。今時叢林將謂廣額過去是一佛權現屠兒。如此見廣額。且喜沒交涉。又曰。廣額正是個殺人不眨眼底漢。飏下屠刀立地成佛。且喜沒交涉。又道廣額飏下屠刀曰。我是千佛一數。這一佛多少分明。且喜沒交涉。要識廣額么。夾路桃花風雨後。馬蹄何處避殘紅。

臺州天封覺禪師上堂。無生國里未是安居。萬仞崖頭豈容駐足。且望空撒手直下翻身一句作么生道。人逢好事精神爽。入火真金色轉鮮。

成都府昭覺道祖首座。初見圓悟。于即心是佛語下發明。久之悟命分座。一日為眾入室。餘二十許人。師忽問曰。生死到來如何迴避。僧無對。師擲下拂子奄然而逝。眾皆愕眙亟以聞悟。悟至召曰。祖首座。師張目視之。悟曰。抖擻精神透關去。師點頭竟爾趨寂。

南康軍云居宗振首座。丹丘人也。依圓悟

【現代漢語翻譯】現代漢語譯本：心已經被穿鑿得千瘡百孔。縱然你頓悟到未出生之前的狀態，也難以理解山僧的錯誤之處。

紹興府東山覺禪師，後來住在因聖。上堂說法時說：『三通鼓聲敲完，各位都上來了。想要領會祖師西來的真意嗎？可知寶劍離鞘已經很久了嗎？即使當下頓悟，也是斬頭覓活。東山我不得已，只好從另一方面來審問。』說完用手拍了禪床，然後下座。又上堂說法：『花朵爛漫，景色溫暖明媚，不要說壺中另有天地。如果在百草頭上能夠領悟，那麼東面高三丈，西面寬八寸。』上堂時舉例說：『從前廣額屠夫有一天到佛陀那裡，扔下屠刀說：『我是千佛之一。』世尊說：『是這樣的，是這樣的。』現在叢林里的人認為廣額過去是佛陀權且示現為屠夫。這樣理解廣額，真是毫不相干。』又說：『廣額正是個殺人不眨眼的傢伙，扔下屠刀立刻成佛，真是毫不相干。』又說廣額扔下屠刀說：『我是千佛之一』，這一佛多麼分明，真是毫不相干。想要認識廣額嗎？夾道的桃花經過風雨之後，馬蹄在哪裡躲避殘餘的紅色？』

臺州天封覺禪師上堂說法：『無生之國里還不是安身之處，萬仞懸崖邊哪裡能夠停留。且看放手一搏，直接翻身一句怎麼說？人逢好事精神爽，入火真金顏色更鮮艷。』

成都府昭覺道祖首座，最初拜見圓悟，在『即心是佛』這句話下開悟。很久之後，圓悟命他分座說法。有一天，為大眾入室說法，有二十多人。道祖禪師忽然問道：『生死到來如何迴避？』僧人沒有回答。道祖禪師扔下拂塵，安然而逝。眾人都很驚訝，趕緊告訴圓悟。圓悟趕到后呼喚道：『祖首座！』道祖禪師睜開眼睛看著他。圓悟說：『抖擻精神，透關而去！』道祖禪師點點頭，最終去世。

南康軍云居宗振首座，是丹丘人，依止圓悟。 English version: The mind has been pierced through and through. Even if you suddenly realize the state before birth, it is difficult to understand the mistakes of the mountain monk.

Chan Master Jue of Dongshan in Shaoxing Prefecture, later resided at Yinsheng. During an Dharma talk, he said: 'After the three drumbeats, everyone comes up. Do you intend to understand the meaning of the Patriarch's coming from the West? Do you know that the sword has been out of its sheath for a long time? Even if you suddenly realize it now, it is like seeking life by beheading. Dongshan has no choice but to examine it from another perspective.' After speaking, he patted the Zen bed and descended from the seat. He then ascended the platform again and said: 'The flowers are blooming brilliantly, and the scenery is warm and beautiful. Don't say that there is another heaven and earth in the pot. If you can understand at the tip of every blade of grass, then the east is three zhang (丈, a unit of length) high and the west is eight cun (寸, a unit of length) wide.' During the Dharma talk, he cited an example: 'Once, the butcher Guang'e (廣額, Proper noun, name of a butcher) went to the Buddha and threw down his butcher knife, saying: 'I am one of the thousand Buddhas.' The World Honored One said: 'It is so, it is so.' Now, people in the monasteries think that Guang'e in the past was a Buddha temporarily manifested as a butcher. To understand Guang'e in this way is completely irrelevant.' He also said: 'Guang'e is precisely a fellow who kills without blinking an eye, throwing down the butcher knife and immediately becoming a Buddha, which is completely irrelevant.' He also said that Guang'e threw down the butcher knife and said: 'I am one of the thousand Buddhas,' this one Buddha is so clear, which is completely irrelevant. Do you want to know Guang'e? After the roadside peach blossoms have gone through wind and rain, where can the horse's hooves avoid the remaining red?'

Chan Master Jue of Tianfeng in Taizhou gave a Dharma talk: 'The land of no-birth is not yet a place of rest, and the edge of a ten-thousand-ren (仞, a unit of length) cliff is not a place to stay. Let's see, how do you say the phrase of letting go and turning around directly? When people encounter good things, their spirits are refreshed, and true gold becomes more brilliant in the fire.'

Chief Seat Daozu (道祖, Proper noun, title of a monk) of Zhaojue Monastery in Chengdu Prefecture, initially met Yuanwu (圓悟, Proper noun, name of a monk), and attained enlightenment under the saying 'The mind itself is Buddha.' After a long time, Yuanwu ordered him to share the seat and give Dharma talks. One day, he entered the room to give Dharma talks to the assembly, which consisted of more than twenty people. Chan Master Daozu suddenly asked: 'When birth and death arrive, how can one avoid them?' The monks did not answer. Chan Master Daozu threw down his whisk and passed away peacefully. Everyone was surprised and quickly told Yuanwu. Yuanwu rushed over and called out: 'Chief Seat Daozu!' Chan Master Daozu opened his eyes and looked at him. Yuanwu said: 'Rouse your spirit and pass through the barrier!' Chan Master Daozu nodded and finally passed away.

Chief Seat Zongzhen (宗振, Proper noun, name of a monk) of Yunju Monastery in Nankang Army, was a native of Danqiu, and relied on Yuanwu.

【English Translation】 The mind has been bored through. Even if you sit and cut off before birth, it is difficult to penetrate the mountain monk's mistakes. Chan Master Jue of Dongshan in Shaoxing Prefecture, later lived in Yinsheng. Ascended the hall. After the three drumbeats, everyone came up. Intending to understand the meaning of the Patriarch's coming from the West, do you know that the sword has been gone for a long time? Even if you understand it directly, it is also seeking life by beheading. Dongshan has no choice but to look at the second head. He patted the Zen bed with his hand and descended from the seat. Ascended the hall. The flowers are blooming and the scenery is beautiful. Don't say there is another sky in the pot. If you can recommend it at the head of a hundred grasses, the east is three zhang (丈, a unit of length) high and the west is eight cun (寸, a unit of length) wide. Ascended the hall and cited. In the past, the butcher Guang'e (廣額, Proper noun, name of a butcher) went to the Buddha one day and threw down his butcher knife, saying, 'I am one of the thousand Buddhas.' The World Honored One said, 'So it is, so it is.' Nowadays, the jungle thinks that Guang'e was a Buddha in the past, temporarily appearing as a butcher. Seeing Guang'e like this is a matter of no concern. It also said, 'Guang'e is a man who kills without blinking an eye. He threw down his butcher knife and became a Buddha on the spot.' It is also said that Guang'e threw down his butcher knife and said, 'I am one of the thousand Buddhas.' This one Buddha is so clear. If you want to know Guang'e, the peach blossoms on both sides of the road are after the wind and rain. Where can the horse's hooves avoid the remaining red? Chan Master Jue of Tianfeng in Taizhou ascended the hall. The country of no birth is not a place to live in peace. How can one stand on the cliff of ten thousand ren (仞, a unit of length)? And look forward to throwing away your hand and turning over directly. How do you say a sentence? People are refreshed when they encounter good things, and true gold turns brighter when it enters the fire. Chief Seat Daozu (道祖, Proper noun, title of a monk) of Zhaojue in Chengdu Prefecture, first saw Yuanwu (圓悟, Proper noun, name of a monk), and made a statement under the words 'The mind is Buddha.' After a long time, Wu ordered him to share the seat. One day, he entered the room for the public. There were more than twenty people. The master suddenly asked, 'How can we avoid the arrival of birth and death?' The monk had no answer. The master threw down the whisk and passed away peacefully. Everyone was stunned and hurriedly told Wu. Wu arrived and summoned, 'Chief Seat Zu.' The master opened his eyes and looked at him. Wu said, 'Shake your spirits and go through the barrier.' The master nodded and finally passed away. Chief Seat Zongzhen (宗振, Proper noun, name of a monk) of Yunju in Nankang Army, was a man of Danqiu, relying on Yuanwu.

于云居。一日仰瞻鐘閣倏然契證。有詰之者。座酬以三偈。其後曰。我有一機直下示伊。青天霹靂電卷星馳。德山臨濟棒喝徒施。不傳之妙于汝何虧。悟見大悅。竟以節操自高道望愈重。嘗書壁曰。住在千峰最上層。年將耳順任騰騰。免教名字掛人齒。甘作今朝百拙僧。

樞密徐俯字師川號東湖居士。每侍先龍圖謁法昌及靈源語論終日。公聞之藐如也。及法昌歸寂在笑談間。公異之。始篤信此道。后丁父憂。念無以報罔極。命靈源歸孝址說法。源登座問答已。乃曰。諸仁者。只如龍圖平日讀萬卷書。如水傳器涓滴不遺。且道尋常著在甚麼處。而今舍識之後。這著萬卷書底又卻向甚麼處著。公聞。灑然有得。遂曰。吾無憾矣。源下座問曰。學士適來見個甚麼便恁么道。公曰。若有所見則鈍置和尚去也。源曰。恁么則老僧不如。公曰。和尚是何心行。源大笑。靖康初為尚書外郎。與朝士同志者掛缽于天寧寺之擇木堂力參圓悟。悟亦喜其見地超邁。一日至書記寮指悟頂相曰。這老漢腳跟猶未點地在。悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。悟曰。莫謗他好。公休去。

郡王趙令衿字表之號超然居士。任南康。政成事簡。多與禪衲游。公堂間為摩詰丈室。適圓悟居甌阜。公欣然就其爐錘。悟不少假

【現代漢語翻譯】現代漢語譯本：他在云居山，有一天仰望鐘樓，突然領悟證得。有人向他請教，他用三首偈語作答。其中一首說：『我有一機，直接向你展示，猶如青天霹靂，電光石火，德山、臨濟的棒喝都顯得多餘。這不傳之妙，對你又有何損失？』悟見聽后非常高興，最終以高尚的節操自居，道望也越來越重。他曾經在墻上題寫道：『住在千峰的最頂層，年近六十，任憑自由自在。免得名字被人掛在嘴邊，甘願做個今日的笨拙僧人。』樞密使徐俯，字師川，號東湖居士。每次陪同先龍圖拜訪法昌和靈源，整天都在談論佛法。徐俯對此卻覺得很渺茫。等到法昌圓寂，在談笑之間，徐俯覺得這件事很不同尋常，於是開始篤信佛法。後來他遭逢父親去世，想到無以回報父母的恩情，就請靈源回到孝址說法。靈源登上法座，問答完畢后，說道：『各位仁者，就像龍圖平日裡讀萬卷書，如同用水傳遞器物，一滴不漏。那麼請問，他平時把這些知識放在哪裡？如今捨棄了意識之後，這裝滿萬卷書的容器又該放在哪裡呢？』徐俯聽后，豁然開朗，於是說道：『我沒有遺憾了。』靈源走下法座問道：『學士剛才看到了什麼，就說了這樣的話？』徐俯說：『如果我有所見，那就把和尚你給貶低了。』靈源說：『這樣說來，老僧不如你。』徐俯問：『和尚是怎樣的心境？』靈源大笑。靖康初年，徐俯擔任尚書外郎，與朝中志同道合的人一起在天寧寺的擇木堂掛單，努力參悟圓悟的禪法。圓悟也很欣賞他見地超凡。有一天，徐俯來到書記寮，指著圓悟的頂相說：『這老漢的腳跟還沒有著地呢。』圓悟反駁道：『甕里哪裡跑掉過鱉？』徐俯說：『可喜的是老漢的腳跟已經著地了。』圓悟說：『不要誹謗他，走吧。』郡王趙令衿，字表之，號超然居士。擔任南康的官員，政事處理得很好，也很簡要，經常與禪僧交往。他在官府的廳堂里布置成維摩詰的丈室。當時圓悟住在甌阜，趙令衿很高興地去接受他的教誨，圓悟也沒有絲毫的懈怠。

【English Translation】 English version: He was at Yunju Mountain. One day, looking up at the bell tower, he suddenly attained enlightenment. When someone questioned him about it, he responded with three gathas (verses). One of them said: 'I have a mechanism to show you directly, like a thunderbolt in the clear sky, lightning flashing. The shouts and blows of Deshan (Tokusan) and Linji (Rinzai) seem superfluous. What loss is it to you if this ineffable mystery is not transmitted?' Wu Jian (Enlightened Seeing) was very pleased upon hearing this, and ultimately regarded himself as having noble integrity, and his reputation grew heavier. He once wrote on the wall: 'Living on the highest peak of a thousand mountains, nearing sixty years old, letting things be as they are. Avoiding having my name hung on people's lips, I willingly become a clumsy monk of today.' Xu Fu (Hsü Fu), the Privy Councilor, styled Shichuan (Shih-ch'uan), and known as the Donghu Hermit (Tung-hu chü-shih). Every time he accompanied the late Longtu (Dragon Diagram Scholar) to visit Fachang (Fa-ch'ang) and Lingyuan (Ling-yüan), they would discuss the Dharma all day long. Xu Fu felt this was insignificant. When Fachang passed away, Xu Fu found this matter unusual during casual conversation, and thus began to firmly believe in the Dharma. Later, he encountered the mourning for his father, and thinking that he had no way to repay his parents' kindness, he invited Lingyuan to return to Xiaozhi (Filial Site) to preach the Dharma. After Lingyuan ascended the Dharma seat and finished the question-and-answer session, he said: 'All you virtuous ones, just like Longtu reading ten thousand books on weekdays, like water being transferred from one vessel to another, not a drop is missed. Then tell me, where does he usually put this knowledge? Now that he has abandoned consciousness, where should this container filled with ten thousand books be placed?' Xu Fu, upon hearing this, suddenly understood and said: 'I have no regrets.' Lingyuan stepped down from the seat and asked: 'Scholar, what did you see just now that made you say such a thing?' Xu Fu said: 'If I had seen something, then I would be belittling the monk.' Lingyuan said: 'In that case, the old monk is not as good as you.' Xu Fu asked: 'What is the monk's state of mind?' Lingyuan laughed loudly. In the early years of the Jingkang (Ching-k'ang) era, Xu Fu served as a secretary of the Ministry of Personnel, and together with like-minded officials, he stayed at the Zemu Hall (Ze-mu t'ang) of Tianning Temple (T'ien-ning ssu), diligently studying the Chan of Yuanwu (Yüan-wu). Yuanwu also appreciated his extraordinary insight. One day, Xu Fu came to the secretariat and pointed to the top of Yuanwu's head, saying: 'This old man's heels have not yet touched the ground.' Yuanwu retorted: 'Where has the turtle ever run away from the jar?' Xu Fu said: 'It is gratifying that the old man's heels have touched the ground.' Yuanwu said: 'Do not slander him, leave.' Zhao Lingjin (Chao Ling-chin), the Prince of the Commandery, styled Biao Zhi (Biao-chih), and known as the Chaoran Hermit (Ch'ao-jan chü-shih). He served as an official in Nankang (Nan-k'ang), where he handled political affairs well and concisely, and often associated with Chan monks. He decorated the hall in the government office as Vimalakirti's (維摩詰) chamber. At that time, Yuanwu (圓悟) was living in Oufu (甌阜), and Zhao Lingjin gladly went to receive his teachings, and Yuanwu did not slacken in the slightest.

。公固請。悟曰。此事要得相應。直須是死一回始得。公默契。嘗自疏之。其略曰。家貧遭劫。誰知盡底不存。空屋無人。幾度賊來亦打。悟見囑令加護。紹興庚申冬公與汪內翰藻李參政邴曾侍郎開。詣徑山謁大慧。慧聞至乃令擊鼓入室。公欣然袖香趨之。慧曰。趙州洗缽盂話居士作么生會。公曰。討甚麼碗。拂袖便出。慧起搊住曰。古人向這裡悟去。爾因甚麼卻不悟。公擬對。慧擬之曰。討甚麼碗。公曰。還這老漢始得。

侍郎李彌遜號普現居士。少時讀書五行俱下。年十八中鄉舉登第京師旋歷華要。至二十八歲為中書舍人。常入圓悟室。一日早朝回至天津橋。馬躍。忽有省。通身汗流。直造天寧。適悟出門遙見便喚曰。居士且喜大事了畢。公厲聲曰。和尚眼花作甚麼。悟便喝。公亦喝。於是機鋒迅捷。凡與悟問答當機不讓。公后遷吏部。乞祠祿歸閩連江筑庵自娛。忽一日示微恙。遽索湯沐浴畢遂趺坐作偈曰。謾說從來牧護。今日分明呈露。虛空拶倒須彌。說甚向上一路。擲筆而逝覺庵道人祖氏。建寧游察院之侄女也。幼志不出適。留心祖道。于圓悟示眾語下了然明白。悟曰。更須飏卻所見始得自由。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙。

令人本明號明室。自機契圓悟遍參

【現代漢語翻譯】公（張九成）一再懇請（圓悟禪師開示）。圓悟說：『這件事要得到相應的體悟，必須得死過一回才行。』張九成默默領會。他曾經自己寫過一篇自述，其中大略是說：『家境貧寒遭遇盜劫，誰知道徹底一無所有。空蕩蕩的屋子空無一人，強盜來了幾次也白打一場。』圓悟禪師囑咐（張九成）要好好守護（這顆心）。紹興庚申年冬天，張九成與汪內翰藻、李參政邴、曾侍郎開，一同前往徑山拜見大慧禪師。大慧禪師聽說他們來了，就命令擊鼓讓他們進入方丈室。張九成高興地把香藏在袖子里，快步前去。大慧禪師說：『趙州洗缽盂（Zhaozhou Washing Bowl，一個禪宗公案）這個話，居士您是怎麼理解的？』張九成說：『討要什麼碗？』說完拂袖便走。大慧禪師起身抓住他說：『古人就是在這裡悟道的，你為什麼卻不悟呢？』張九成想要回答，大慧禪師逼問道：『討要什麼碗？』張九成說：『還得是這老漢才行。』侍郎李彌遜，號普現居士。年少時讀書，五行文字一目十行。十八歲中鄉試，在京城做官，歷任顯要職位。二十八歲時擔任中書舍人。他經常進入圓悟禪師的房間請教。一天早朝回來，走到天津橋，馬突然跳躍，李彌遜忽然有所領悟，全身汗流浹背。他直接前往天寧寺。恰巧圓悟禪師出門，遠遠看見他，便喊道：『居士可喜可賀，大事了結了！』李彌遜厲聲說：『和尚你眼花了嗎？』圓悟禪師便喝了一聲。李彌遜也喝了一聲。於是兩人機鋒迅捷，凡是與圓悟禪師問答，都當機立斷，毫不相讓。李彌遜後來升任吏部侍郎，請求辭官回福建連江，建造庵堂自娛。忽然有一天，他略感不適，立刻要求準備熱水沐浴，完畢后便跏趺而坐，作偈說：『休說從來牧護，今日分明呈露。虛空拶倒須彌（Xumi，佛教中的須彌山，世界的中心），說甚向上（更高的境界）一路。』說完擲筆而逝。覺庵道人祖氏，是建寧游察院的侄女。從小立志不嫁，留心佛法。對於圓悟禪師開示的語句，她瞭然明白。圓悟禪師說：『更需要拋棄你所見到的，才能得到自由。』祖氏回答偈語說：『露柱抽橫骨，虛空弄爪牙。直饒玄會得，猶是眼中沙。』令人本明，號明室，自從與圓悟禪師機緣相契合后，便四處參學。

【English Translation】 Gong (Zhang Jiucheng) earnestly requested (Yuanwu Chan Master to give instruction). Yuanwu said, 'This matter requires corresponding realization; you must die once to achieve it.' Gong silently understood. He once wrote a self-description, roughly saying: 'My family was poor and encountered robbery; who knew that everything would be completely gone. The empty house is uninhabited; the thieves came several times but gained nothing.' Yuanwu Chan Master instructed (Zhang Jiucheng) to carefully guard (this mind). In the winter of Gengshen year of Shaoxing, Zhang Jiucheng, along with Wang Neihan Zao, Li Canzheng Bing, and Zeng Shilang Kai, went to Jingshan to visit Great Wisdom Chan Master. Great Wisdom Chan Master, upon hearing of their arrival, ordered the drum to be beaten to allow them into the abbot's room. Zhang Jiucheng happily hid the incense in his sleeve and hurried forward. Great Wisdom Chan Master said, 'How does the layman understand the story of Zhaozhou Washing Bowl (a Zen koan)?' Zhang Jiucheng said, 'What bowl are you asking for?' He then flicked his sleeve and left. Great Wisdom Chan Master got up and grabbed him, saying, 'The ancients attained enlightenment here; why haven't you?' Zhang Jiucheng wanted to answer, but Great Wisdom Chan Master pressed him, saying, 'What bowl are you asking for?' Zhang Jiucheng said, 'It still needs this old man to do it.' The Vice Minister Li Mison, styled Puxian Layman, read books in his youth, reading five lines of text at a glance. At the age of eighteen, he passed the provincial examination and served in the capital, holding important positions. At the age of twenty-eight, he served as a drafter in the Imperial Secretariat. He often entered Yuanwu Chan Master's room to ask for guidance. One day, returning from the early court session, he arrived at Tianjin Bridge. The horse suddenly jumped, and Li Mison suddenly had a realization, his whole body covered in sweat. He went directly to Tianning Temple. Coincidentally, Yuanwu Chan Master was going out and saw him from afar, and called out, 'Congratulations, Layman, the great matter is settled!' Li Mison sternly said, 'Are you seeing things, monk?' Yuanwu Chan Master then shouted. Li Mison also shouted. Thus, their exchanges were swift and sharp, and whenever he answered Yuanwu Chan Master's questions, he was decisive and unyielding. Li Mison later became the Vice Minister of the Ministry of Personnel, requested to resign and return to Lianjiang in Fujian, building a hermitage for his own enjoyment. Suddenly one day, he felt slightly unwell, immediately asked for hot water to bathe, and after finishing, sat in the lotus position and composed a verse, saying: 'Don't say you've always been protecting, today it's clearly revealed. Empty space crushes Mount Xumi (the central mountain of the world in Buddhism), what's there to say about the upward (higher realm) path.' After finishing, he threw down the pen and passed away. Taoist Jue'an, whose family name was Zu, was the niece of the Jianning Patrol Inspector. From a young age, she was determined not to marry and focused on the Buddhist teachings. She clearly understood the words of Yuanwu Chan Master's instructions. Yuanwu Chan Master said, 'You need to abandon what you have seen to gain freedom.' Zu replied with a verse, saying: 'The pillar draws out horizontal bones, empty space plays with claws and teeth. Even if you profoundly understand, it is still sand in your eyes.' Lingren Benming, styled Mingshi, since his affinity with Yuanwu Chan Master matched, he traveled everywhere to study.

明宿皆蒙印可。紹興庚申二月望。親書三偈寄呈草堂清。微露謝世之意。至旬末別親里而終。草堂跋其偈后為刊行。大慧亦嘗垂語發揚。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈花生淤泥。人來問我若何為。吃粥吃飯了洗缽盂。莫管他莫管他。終日癡憨弄海沙。要識本來真面目。便是祖師一木叉。道不得底叉下死。道得底也叉下死。畢竟如何。不許夜行投明須到。

成都府范縣君者。𡟋居歲久。常坐而不臥。聞圓悟住昭覺。往禮拜請示入道因緣。悟令看不是心不是佛不是物是個甚麼。久無所契。范泣告悟曰。和尚有何方便令某易會。悟曰。卻有個方便。遂令只看是個甚麼。後有省曰。元來恁么地近那。

臨安府靈隱瞎堂遠禪師。生於眉山金流鎮彭氏。年十三投藥師院僧宗辨出家祝髮受具。即往成都習經論。還峨眉云巖寺。時徽禪師住焉。徽黃龍南四世孫。知見甚高。師初入門。值徽飯罷。于庭廡間閑行。師才見。即放包問曰。文殊為七佛祖師。未審什麼人為文殊之師。徽云。金沙溪畔馬郎婦。時有起鐵拂者為首坐。師亦往親近。起嘗誘掖之兩歲未有所得。一日靜坐次有僧獨行自語云。假四大以為蓋覆。緣六塵而生心。忽遇六塵頓息。喚什麼作心。

【現代漢語翻譯】現代漢語譯本：明宿都蒙印可。紹興庚申二月十五，親自書寫三首偈頌寄給草堂清，稍微流露出謝世之意。到二月末，與親人告別而終。草堂在偈頌后寫了跋語並刊行。大慧也曾加以讚揚發揮。偈頌說：『不識煩惱是菩提（覺悟），若隨煩惱是愚癡。起滅之時須要會（體會），鷂（老鷹）過新羅（古國名）人不知。不識煩惱是菩提，凈花生淤泥。人來問我若何為，吃粥吃飯了洗缽盂（吃飯的器皿）。莫管他莫管他，終日癡憨弄海沙。要識本來真面目，便是祖師一木叉（禪杖）。道不得底叉下死，道得底也叉下死。畢竟如何？不許夜行，投明須到。』成都府的范縣君，長期居住，常坐不臥。聽說圓悟住在昭覺寺，前往禮拜，請求開示入道的因緣。圓悟讓他參看『不是心不是佛不是物是個什麼』。很久沒有領悟。范哭著告訴圓悟說：『和尚有什麼方便能讓我容易領會？』圓悟說：『卻有個方便。』於是讓他只參看『是個什麼』。後來有所領悟說：『原來這麼近啊！』臨安府靈隱瞎堂遠禪師，生於眉山金流鎮彭氏。十三歲時投藥師院僧宗辨出家，剃髮受具足戒。隨即前往成都學習經論，返回峨眉云巖寺。當時徽禪師住在那裡，徽是黃龍南的四世孫，知見很高。禪師剛入門，正值徽飯後在庭院間閑逛。禪師才見到他，就放下包裹問道：『文殊（智慧的象徵）是七佛的祖師，不知道什麼人是文殊的老師？』徽說：『金沙溪畔馬郎婦。』當時有起鐵拂者為首座，禪師也前往親近。起曾引導他兩年，沒有所得。一天，在**次，有個僧人獨自行走自語道：『假借四大（地、水、火、風）以為蓋覆，緣六塵（色、聲、香、味、觸、法）而生心。忽然遇到六塵頓息，叫什麼作心？』

【English Translation】 English version: All the eminent monks acknowledged it. On the fifteenth day of the second month of the Gengshen year of Shaoxing, he personally wrote three verses and sent them to Caotang Qing, slightly revealing his intention to pass away. At the end of the month, he bid farewell to his relatives and passed away. Caotang wrote a postscript after the verses and published them. Dahui also praised and promoted them. The verses say: 'Not recognizing affliction is Bodhi (enlightenment), following affliction is foolishness. You must understand the moment of arising and ceasing, the hawk flies over Silla (ancient kingdom), but people do not know. Not recognizing affliction is Bodhi, a pure lotus flower grows out of mud. If people ask me what to do, I eat porridge and rice and wash the bowl. Don't bother about it, don't bother about it, all day long, foolishly playing with the sand on the beach. If you want to know your original true face, it is the ancestral teacher's wooden staff. Dying under the staff if you can't speak of it, dying under the staff even if you can speak of it. What is it after all? No night travel is allowed, you must arrive by dawn.' Fan Xianjun of Chengdu Prefecture had lived there for a long time, always sitting and not lying down. Hearing that Yuanwu was living in Zhaojue Temple, he went to pay respects and asked for guidance on the cause of entering the path. Yuanwu told him to contemplate 'What is it that is not mind, not Buddha, not a thing?' He did not understand for a long time. Fan cried and told Yuanwu, 'What expedient means does the abbot have to make it easy for me to understand?' Yuanwu said, 'There is an expedient means.' So he told him to only contemplate 'What is it?' Later, he had an awakening and said, 'So it's so close!' Zen Master Xiatang Yuan of Lingyin Temple in Lin'an Prefecture was born in the Peng family of Jinliu Town, Meishan. At the age of thirteen, he joined the Sangha at Yaoshi Temple under the monk Zongbian, had his head shaved, and received the full precepts. He then went to Chengdu to study the scriptures and treatises, and returned to Yunyan Temple in Mount Emei. At that time, Zen Master Hui was living there. Hui was a fourth-generation descendant of Huanglong Nan, and his knowledge and insight were very high. When the Zen Master first entered, it was when Hui had finished eating and was strolling in the courtyard. As soon as the Zen Master saw him, he put down his bag and asked, 'Manjusri (symbol of wisdom) is the ancestral teacher of the Seven Buddhas, I wonder who is Manjusri's teacher?' Hui said, 'The woman of Malong by the Jinsha Creek.' At that time, there was Qi Tiefu who was the head seat, and the Zen Master also went to be close to him. Qi had guided him for two years, but he had not gained anything. One day, during practice, a monk was walking alone and talking to himself, 'Borrowing the four great elements (earth, water, fire, wind) as a cover, arising mind through the six dusts (form, sound, smell, taste, touch, dharma). Suddenly encountering the cessation of the six dusts, what do you call mind?'

師聞之忽有省。遽起告首座。首座可之。上方丈告徽。徽亦可之。明日即告行。同志挽留。師不聽。曰吾師以為可。而我終未釋然也。時圓悟自云居歸蜀住昭覺。師造焉。每問話請益辭旨峭硬。圓悟深器之。一日圓悟普說。舉龐居士問馬祖。不與萬法為侶者是什麼人。馬祖云。待汝一口吸盡西江水即向汝道。師聞舉。豁然大悟仆于眾中。眾以為中風共掖起之。師乃曰。吾夢覺矣。至夜圓悟小參。師出問曰。凈裸裸空無一物。赤骨律貧無一錢。戶破家殘乞師賑濟。答云。七珍八寶一時拏。師曰。爭奈賊不入謹家之門。答云。機不離位墮在毒海。師隨聲便喝。悟以拄杖擊禪床云。吃得棒也未。師又喝。圓悟連喝兩喝。師禮拜。悟大喜以偈贈師。有舊鐵舌轉關棙之語。眾目之為鐵舌遠。自此機鋒峻發無所抵捂矣。紹興乙卯春眉守延居象耳山不赴。是歲圓悟示寂。嘆曰。哲人云亡繼之者誰乎。乃扁舟下峽。初抵淮南住龍蟠八年。繞瑯邪又移婺之普濟衢之定業。師自發明心要。即得遊戲如風大自在三昧。嘗因開爐升坐曰。天無門地無壁。葫蘆棚上種冬瓜。兩手扶犁水過膝。跳金圈吞栗棘氈。拍板對無孔笛。屈屈。獨腳山魈解雙趯。去年冬里無炭燒。今年定是無火炙。饑時饑到眼睛黃。窮時窮到赤骨立。屈屈。且道屈個什麼。叵奈

【現代漢語翻譯】師父聽到這些話，忽然有所領悟。立刻起身告訴首座（寺院中負責僧眾事務的僧官）。首座認可了他的想法。他又去方丈室告訴了徽（此處指方丈），方丈也認可了他的想法。第二天，師父就準備出發。同道的僧人勸他留下，師父不聽，說：『我的老師認為可以，但我始終沒有完全明白。』當時，圓悟（禪師名）從云居山回到四川，住在昭覺寺。師父前去拜訪他。每次提問請教，言辭都非常尖銳。圓悟非常器重他。有一天，圓悟在公開講法時，引用了龐居士問馬祖（禪師名）的話：『不與萬法為侶者是什麼人？』馬祖回答說：『等你一口氣吸乾西江的水，我就告訴你。』師父聽到這裡，突然大徹大悟，倒在人群中。大家以為他中風了，一起扶起他。師父說：『我從夢中醒來了！』到了晚上，圓悟進行小參（一種禪宗的參禪方式）。師父出來提問說：『赤裸裸，空無一物；窮困潦倒，身無分文；家徒四壁，請求老師救濟。』圓悟回答說：『七珍八寶一時拿來。』師父說：『無奈小偷不進謹慎之人的家門。』圓悟回答說：『機鋒不離本位，就會墮入毒海。』師父隨即大喝一聲。圓悟用拄杖敲擊禪床，說：『吃得下這棒嗎？』師父又是一聲大喝。圓悟接連喝了兩聲。師父行禮拜謝。圓悟非常高興，寫了一首偈（佛教詩歌）贈送給師父，其中有『舊鐵舌轉關棙』的句子。大家都稱他為鐵舌遠。從此以後，他的機鋒非常銳利，無人能抵擋。紹興乙卯年春天，眉州的太守邀請他去象耳山居住，他沒有去。這一年，圓悟示寂（去世）。師父嘆息說：『賢哲之人去世了，誰能繼承他的衣缽呢？』於是乘船順著長江而下。最初到達淮南，住在龍蟠寺八年。後來繞道瑯邪山，又移居到婺州的普濟寺和衢州的定業寺。師父自從明白了心要，就獲得了遊戲自在如風的大自在三昧（一種禪定境界）。曾經在開爐升座（一種佛教儀式）時說：『天沒有門，地沒有壁，在葫蘆棚上種冬瓜。兩手扶著犁，水淹沒了膝蓋。跳過金圈，吞下栗棘氈。拍著板子，對著沒有孔的笛子。屈屈。獨腳山魈也會雙腳跳躍。去年冬天沒有炭燒，今年肯定沒有火烤。飢餓的時候，餓得眼睛發黃；貧窮的時候，窮得只剩下骨頭。屈屈。』且說屈的是什麼？真讓人無奈！ English version: The master heard this and suddenly had an awakening. He immediately got up and told the head seat (the monk in charge of monastic affairs). The head seat approved. He then went to the abbot's room and told Hui (referring to the abbot), who also approved. The next day, the master prepared to leave. Fellow monks tried to persuade him to stay, but the master did not listen, saying, 'My teacher thinks it is okay, but I still have not fully understood.' At that time, Yuanwu (Zen master's name) had returned from Yunju Mountain to Sichuan and was living in Zhaojue Temple. The master went to visit him. Every time he asked questions and sought advice, his words were very sharp. Yuanwu greatly valued him. One day, Yuanwu was giving a public lecture and quoted Pang Ju-shi's question to Mazu (Zen master's name): 'Who is it that does not associate with the myriad dharmas?' Mazu replied, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Upon hearing this, the master suddenly had a great enlightenment and fell to the ground in the crowd. Everyone thought he had had a stroke and helped him up. The master said, 'I have awakened from a dream!' That night, Yuanwu held a small sanzen (a Zen practice of questioning and answering). The master came out and asked, 'Completely naked, without a single thing; utterly impoverished, without a single coin; with broken doors and a ruined home, I beg the teacher for relief.' Yuanwu replied, 'Seven treasures and eight jewels are taken all at once.' The master said, 'But the thief does not enter the door of the cautious family.' Yuanwu replied, 'If the opportunity does not leave its position, it will fall into the sea of poison.' The master immediately shouted. Yuanwu struck the Zen bed with his staff, saying, 'Can you take this blow?' The master shouted again. Yuanwu shouted twice in succession. The master bowed in gratitude. Yuanwu was very pleased and wrote a verse (Buddhist poem) to give to the master, which contained the line 'The old iron tongue turns the key.' Everyone called him Iron Tongue Yuan. From then on, his Zen skills were very sharp, and no one could resist him. In the spring of the year Yimao of the Shaoxing era, the prefect of Meizhou invited him to live on Elephant Ear Mountain, but he did not go. In that year, Yuanwu passed away. The master sighed, 'A wise man has passed away, who will inherit his mantle?' So he sailed down the Yangtze River. He first arrived in Huainan and lived in Longpan Temple for eight years. Later, he detoured to Langye Mountain and then moved to Puji Temple in Wuzhou and Dingye Temple in Quzhou. Since the master understood the essence of the mind, he obtained the great samadhi (a state of meditative absorption) of playing freely like the wind. Once, during the opening of the furnace and ascending the seat (a Buddhist ritual), he said, 'Heaven has no door, earth has no wall, plant winter melons on the gourd trellis. Both hands hold the plow, the water floods the knees. Jump over the golden ring, swallow the chestnut burr felt. Clap the board, facing the flute without holes. Qu qu. The one-legged mountain demon can also jump with both feet. Last winter there was no charcoal to burn, this year there will definitely be no fire to roast. When hungry, hungry until the eyes turn yellow; when poor, poor until only bones remain. Qu qu.' And what is being bent? It's truly helpless!

【English Translation】 The master heard this and suddenly had an awakening. He immediately got up and told the head seat (the monk in charge of monastic affairs). The head seat approved. He then went to the abbot's room and told Hui (referring to the abbot), who also approved. The next day, the master prepared to leave. Fellow monks tried to persuade him to stay, but the master did not listen, saying, 'My teacher thinks it is okay, but I still have not fully understood.' At that time, Yuanwu (Zen master's name) had returned from Yunju Mountain to Sichuan and was living in Zhaojue Temple. The master went to visit him. Every time he asked questions and sought advice, his words were very sharp. Yuanwu greatly valued him. One day, Yuanwu was giving a public lecture and quoted Pang Ju-shi's question to Mazu (Zen master's name): 'Who is it that does not associate with the myriad dharmas?' Mazu replied, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Upon hearing this, the master suddenly had a great enlightenment and fell to the ground in the crowd. Everyone thought he had had a stroke and helped him up. The master said, 'I have awakened from a dream!' That night, Yuanwu held a small sanzen (a Zen practice of questioning and answering). The master came out and asked, 'Completely naked, without a single thing; utterly impoverished, without a single coin; with broken doors and a ruined home, I beg the teacher for relief.' Yuanwu replied, 'Seven treasures and eight jewels are taken all at once.' The master said, 'But the thief does not enter the door of the cautious family.' Yuanwu replied, 'If the opportunity does not leave its position, it will fall into the sea of poison.' The master immediately shouted. Yuanwu struck the Zen bed with his staff, saying, 'Can you take this blow?' The master shouted again. Yuanwu shouted twice in succession. The master bowed in gratitude. Yuanwu was very pleased and wrote a verse (Buddhist poem) to give to the master, which contained the line 'The old iron tongue turns the key.' Everyone called him Iron Tongue Yuan. From then on, his Zen skills were very sharp, and no one could resist him. In the spring of the year Yimao of the Shaoxing era, the prefect of Meizhou invited him to live on Elephant Ear Mountain, but he did not go. In that year, Yuanwu passed away. The master sighed, 'A wise man has passed away, who will inherit his mantle?' So he sailed down the Yangtze River. He first arrived in Huainan and lived in Longpan Temple for eight years. Later, he detoured to Langye Mountain and then moved to Puji Temple in Wuzhou and Dingye Temple in Quzhou. Since the master understood the essence of the mind, he obtained the great samadhi (a state of meditative absorption) of playing freely like the wind. Once, during the opening of the furnace and ascending the seat (a Buddhist ritual), he said, 'Heaven has no door, earth has no wall, plant winter melons on the gourd trellis. Both hands hold the plow, the water floods the knees. Jump over the golden ring, swallow the chestnut burr felt. Clap the board, facing the flute without holes. Qu qu. The one-legged mountain demon can also jump with both feet. Last winter there was no charcoal to burn, this year there will definitely be no fire to roast. When hungry, hungry until the eyes turn yellow; when poor, poor until only bones remain. Qu qu.' And what is being bent? It's truly helpless!

監寺副寺維那典坐直歲等。卻與泥水匠商量。放出兩頭鴟𩾲。咬殺佛殿脊。又上堂。舉真凈和尚示眾云。天地與我同根。萬物與我同體。腳頭腳底橫三豎四。北俱盧洲火發燒著帝釋眉毛。東海龍王忍痛不禁。轟一聲霹靂。直得傾湫倒岳雲暗長空。十字街頭廖鬍子。醉中驚覺起來拊掌呵呵大笑云。筠陽城中近來少賊。乃拈拄杖云。賊賊。師舉了曰。是則一場賣弄不少。爭奈鼻孔眼睛各有主在。何故葛藤堆里作竊未當白拈。酒店門前舍遺不是正賊。時東廊下恰犬吠。師乃喚行者探。門前有甚官客。大眾皆回首。師曰。要見正賊么。遂哨指一聲搖手下坐。其舉揚大率如此。時妙喜杲謫梅州。有傳師偈頌提唱以往者。妙喜駭云。老師暮年有子如是耶。因寓書通誠。並寄贈圓悟所付法衣。逮其得旨放歸。師以頌迎之相遇甚歡。妙喜極口稱譽。又題其真云。這川藞苴無真無假。一條白棒佛來也打。更有一般長處。解向缽盂里走馬。自此人益歸重。俄遷光孝。閱十年。安定郡王趙表之與師為世外交。侍郎曾開從師參叩。曾雖士大夫而飽參諸老。從妙喜游甚久。而未甚穎脫。至見師始盡余疑。後過南嶽遂住南臺。時龍王璉禪師方廣行禪師者。皆月庵高第道著湖湘間。私相語云。此間壁立萬仞。遠何所措足乎。因請升座。設三十餘問。皆

【現代漢語翻譯】現代漢語譯本：監寺（寺廟的管理者）、副寺（協助管理者）、維那（寺廟的紀律主管）、典坐（負責僧眾坐禪）、直歲（輪值負責寺務的人）等人，卻與泥水匠商量，拆除了兩頭鴟吻（屋脊上的裝飾物），好像它們咬壞了佛殿的屋脊。又上堂說法，引用真凈和尚開示大眾的話說：『天地與我同根，萬物與我同體。』腳頭腳底，縱橫交錯。北俱盧洲（佛教傳說中的北方勝地）火災燒到了帝釋（佛教中的天神）的眉毛，東海龍王（神話中的龍王）忍痛不禁，轟的一聲霹靂，直震得山崩地裂，烏雲遮蔽了天空。十字街頭的廖鬍子，醉中驚醒，拍手大笑說：『筠陽城中近來很少有賊。』於是拿起拄杖說：『賊！賊！』老師（指說法者）舉例說：『這樣一場賣弄，實在不少。爭奈鼻孔眼睛各有主在。』為什麼要在葛藤堆里偷竊，卻又裝作光明正大？在酒店門前丟棄東西，不是真正的盜賊。當時東廊下恰好有狗叫，老師就叫行者（僧人）去探看，門前有什麼官客。大眾都回頭看。老師說：『想要見真正的盜賊嗎？』於是哨聲一響，搖手下座。他所舉揚的大概就是這樣。當時妙喜杲（禪師名）被貶謫到梅州，有人把老師的偈頌和提倡傳到那裡，妙喜驚訝地說：『老師晚年有這樣的弟子嗎？』因此寫信溝通誠意，並寄贈圓悟（禪師名）所付的法衣。等到老師得到旨意放歸，妙喜用頌歌迎接他，相遇非常歡喜。妙喜極力稱讚老師，又題寫老師的畫像說：『這川藞苴（指老師，謙稱）無真無假，一條白棒，佛來也打。』更有一般長處，能向缽盂里走馬。自此以後，人們更加歸心敬重老師。不久，老師遷往光孝寺。過了十年，安定郡王趙表之與老師是世交。侍郎曾開跟隨老師參禪請教。曾開雖然是士大夫，但飽參諸位老禪師，跟隨妙喜遊學很久，卻沒有特別穎悟。直到見到老師，才徹底消除了疑惑。後來經過南嶽，就住在南臺寺。當時龍王璉禪師、方廣行禪師，都是月庵（禪師名）的高足，在湖湘一帶很有名望，私下裡說：『這裡壁立萬仞，我們從遠處怎麼能立足呢？』因此請老師升座說法，設定了三十多個問題，都...

【English Translation】 English version: The superintendent of the monastery (the manager of the temple), the deputy superintendent (assisting the manager), the Karmadana (the director of discipline in the temple), the director of meditation (responsible for the monks' meditation), the annual duty officer (responsible for temple affairs in rotation), etc., consulted with the plasterers and removed the two Chiwen (ornaments on the roof ridge), as if they had bitten and damaged the roof ridge of the Buddha hall. Then, in the Dharma hall, he quoted Zen Master Zhenjing's words to the public, saying: 'Heaven and earth share the same root with me, and all things share the same body with me.' The top and bottom of the feet are crisscrossed. The fire in Uttarakuru (a northern land in Buddhist legends) burned the eyebrows of Indra (a deity in Buddhism), and the Dragon King of the East Sea (the Dragon King in mythology) couldn't bear the pain and let out a thunderous roar, shaking the mountains and the earth, and dark clouds covered the sky. Liao Huzi at the crossroads, awakened from his drunken stupor, clapped his hands and laughed, saying: 'There have been few thieves in Junyang City recently.' Then he picked up his staff and said: 'Thief! Thief!' The teacher (referring to the speaker) gave an example, saying: 'There is a lot of showing off in this scene. But the nostrils and eyes each have their own masters.' Why steal in a pile of kudzu vines and pretend to be upright? Abandoning things in front of the hotel is not a real thief. At that time, a dog happened to bark in the east corridor, and the teacher asked the attendant (monk) to see if there were any officials visiting the gate. Everyone looked back. The teacher said: 'Do you want to see the real thief?' Then, with a whistle, he waved his hand and sat down. That's roughly how he preached. At that time, Miaoxi Gao (a Zen master) was exiled to Meizhou, and someone sent the teacher's verses and teachings there. Miaoxi was surprised and said: 'Does the teacher have such a disciple in his later years?' Therefore, he wrote a letter to communicate his sincerity and sent the Dharma robe given by Zen Master Yuanwu. When the teacher received the decree to return, Miaoxi greeted him with a hymn, and they were very happy to meet. Miaoxi praised the teacher to the extreme and wrote on the teacher's portrait: 'This Chuan Lazha (referring to the teacher, a humble term) is neither true nor false, a white stick, even the Buddha will be beaten.' There is also a special skill, being able to ride a horse in a bowl. From then on, people became more devoted and respectful to the teacher. Soon, the teacher moved to Guangxiao Temple. After ten years, Zhao Biao, the Prince of Anding, was a family friend of the teacher. The vice minister Zeng Kai followed the teacher to study Zen and ask for advice. Although Zeng Kai was a scholar-official, he had studied with many old Zen masters and followed Miaoxi for a long time, but he was not particularly intelligent. It was not until he met the teacher that he completely eliminated his doubts. Later, after passing through Nanyue, he lived in Nantai Temple. At that time, Zen Master Longwang Lian and Zen Master Fang Guangxing were both top disciples of Yuean (a Zen master) and were well-known in the Hunan and Hubei areas. They said privately: 'This place is a sheer cliff, how can we gain a foothold from afar?' Therefore, they invited the teacher to ascend the seat and preach, and set up more than thirty questions, all of which...

佛祖誵訛險節關棙。學者罕到之處。師隨機開答。辭旨深奧議論超詣。始大嘆服。璉即率其屬環拜云。此膝不屈於人久矣。未幾過天臺歷住護國國清鴻福三寺。乾道丁亥尚書沈公德和守平江以虎丘大道場比不得人。力邀師主之。至則接物無倦法令整肅。適丁荒歉雖齋粥不繼。而戶外之屨常滿。忘軀為法者集焉。道益顯著。遂奉詔住高亭山崇先寺。未幾與主者不合。退居迎照庵。再奉　詔住靈隱。開堂中使降香。祝聖罷。拈香曰。此一炷香天地莫能覆藏。佛眼莫能窺測。舉處滅胡種族。拈來鈍置殺人。累我三十年。荒草里橫身。至令一平生作個不唧𠺕漢。就中有些子謷訛。對眾也須說破。山僧二十年前。被業風吹到岷峨山下荊棘林中。撞著個無孔鐵錘。被他一擊。半醉半醒。將謂啞卻口一生開不得。二十年後又被業風吹去濯錦江頭。葛藤堆里逢著個焦尾白額。是時親遭一口。直無喪膽忘魂。開得口至今受用不盡。且道此香為二十年前見底知識即是。為二十年後見底知識即是。一鶴不棲雙木。一客不煩兩家。不見道。先行不到未后太過。而今賊身己露贓物現前。奉為前成都府昭覺先圓悟禪師大和尚。不重他對御談空橫行海上。只重他胸中無物肚裡無禪。爇向爐中用酬法乳。於時　孝宗皇帝留神空宗。屢詔入內。賜號佛海禪

【現代漢語翻譯】現代漢語譯本：佛祖的教誨深奧難懂，如同險峻的關隘和關鍵的樞紐。學者們很少能領悟到其中的真諦。而這位禪師能根據不同情況隨機應變地開示解答，他的言辭精闢深奧，議論高超絕倫。沈公對此非常歎服，立即帶領他的部下環繞禪師叩拜，說道：『這雙膝蓋很久以來沒有向人屈服過了。』不久之後，禪師經過天臺山，先後在護國寺、國清寺和鴻福寺駐錫。乾道丁亥年，尚書沈公德和擔任平江的行政長官，認為虎丘大道場找不到合適的主持人，於是極力邀請禪師前去主持。禪師到任后，接待信眾不知疲倦，法令規章整飭嚴肅。恰逢遇到災荒歉收，即使是粗糙的齋飯也難以維繼，但是寺院門外的鞋子卻總是滿滿的，那些爲了佛法而忘卻自身的人聚集在這裡，禪師的聲望也因此更加顯著。於是禪師奉皇帝的詔令，前往高亭山崇先寺居住。不久之後，因為與寺院的主事者意見不合，禪師便退隱到迎照庵。後來再次奉皇帝的詔令，前往靈隱寺。在開堂儀式上，皇帝派來的使者前來降香。祝聖完畢后，禪師拈香說道：『這一炷香，天地都無法覆蓋隱藏，佛眼也無法窺測。舉起它就能消滅胡人的種族，拈來放下就能殺人。我被它連累了三十年，像荒草一樣橫臥在地上，直到現在一生都像個沒用的人。』即便如此，其中還是有些值得稱道的地方，我必須向大家說破。『山僧』（指禪師自己）在二十年前，被業風吹到岷江和峨眉山下的荊棘林中，撞見了一個沒有孔的鐵錘，被它擊打了一下，半醉半醒，以為自己會變成啞巴，一輩子都開不了口。二十年後又被業風吹到濯錦江邊，在葛藤堆里遇到了一個尾巴燒焦、額頭雪白的怪物，當時親身經歷了一番，嚇得我魂飛魄散。開了口之後，直到現在都受用不盡。那麼，請問這炷香是爲了二十年前所見的知識，還是爲了二十年後所見的知識呢？一隻鶴不會在兩棵樹上棲息，一個客人不會麻煩兩家主人。沒聽過嗎？走在最前面到不了，落在最後面又太過。如今賊身已經暴露，贓物也擺在眼前。謹以此香奉獻給前成都府昭覺寺的先圓悟禪師（Yuanwu Chanshi），我不看重他與皇帝談論空性、在海上橫行無阻，只看重他胸中空無一物、肚子里沒有禪。將這炷香點燃在香爐中，用來報答他的法乳之恩。』當時孝宗皇帝（Xiaozong Huangdi）對佛教的空宗非常關注，多次下詔讓禪師入宮，並賜予他『佛海禪師』（Fohai Chanshi）的稱號。 English version: The Buddha's teachings are profound and difficult to understand, like perilous passes and crucial pivots. Scholars rarely grasp their true meaning. This Chan master, however, could adapt his teachings to different situations, offering insightful and profound answers. His words were concise and deep, his arguments surpassing the ordinary. Shen Gong greatly admired him and immediately led his subordinates to prostrate themselves around the master, saying, 'These knees have not bowed to anyone for a long time.' Soon after, the master passed by Mount Tiantai and resided successively at Huguo Temple, Guoqing Temple, and Hongfu Temple. In the Dinghai year of the Qiandao era, the Minister Shen Gong Dehe, serving as the administrator of Pingjiang, believed that the Great Dharma Assembly of Tiger Hill could not find a suitable abbot, so he earnestly invited the master to preside over it. Upon his arrival, the master tirelessly received the faithful, and the rules and regulations were strict and orderly. It happened to be a year of famine and scarcity, and even coarse vegetarian meals were difficult to maintain, but the shoes outside the temple gate were always full. Those who forgot themselves for the sake of the Dharma gathered here, and the master's reputation became even more prominent. Thereupon, the master received an imperial decree to reside at Chongxian Temple on Gaoting Mountain. Shortly after, due to disagreements with the temple's administrators, the master retired to Yingzhao Hermitage. Later, he received another imperial decree to reside at Lingyin Temple. At the opening ceremony, the emperor's envoy came to offer incense. After the prayer for the emperor's longevity, the master picked up the incense and said, 'This stick of incense cannot be covered or hidden by heaven and earth, nor can it be spied upon by the Buddha's eye. Raising it can eliminate the barbarian races, picking it up and putting it down can kill people. I have been burdened by it for thirty years, lying on the ground like wild grass, and until now, my life has been like that of a useless person.' Even so, there are still some commendable aspects, and I must reveal them to everyone. 'This mountain monk' (referring to the Chan master himself) was blown by the winds of karma twenty years ago to the thorn bushes at the foot of the Min and Emei Mountains, where he encountered a holeless iron hammer. He was struck by it, half drunk and half awake, and thought he would become mute, unable to speak for the rest of his life. Twenty years later, he was blown by the winds of karma to the banks of the Zhuojin River, where he encountered a creature with a burnt tail and a white forehead in a pile of kudzu vines. At that time, he personally experienced it, and was so frightened that his soul scattered. After opening his mouth, he has benefited from it endlessly until now. So, I ask, is this incense for the knowledge seen twenty years ago, or for the knowledge seen twenty years later? A crane does not perch on two trees, and a guest does not trouble two hosts. Have you not heard? Going ahead does not arrive, and falling behind is too much. Now the thief's body has been exposed, and the stolen goods are in plain sight. I respectfully offer this incense to the late Yuanwu Chanshi (Zen Master Yuanwu) of Zhaojue Temple in Chengdu. I do not value his talking about emptiness with the emperor or his unhindered travels on the sea, but I value the fact that his chest is empty and his belly contains no Chan. I burn this incense in the incense burner to repay his kindness in nurturing me with the Dharma.' At that time, Emperor Xiaozong (Emperor Xiaozong) was very interested in the Buddhist school of emptiness, and repeatedly issued edicts for the master to enter the palace, and bestowed upon him the title 'Chan Master Fohai' (Chan Master Fohai).

【English Translation】 The Buddha's teachings are profound and difficult to understand, like perilous passes and crucial pivots. Scholars rarely grasp their true meaning. This Chan master, however, could adapt his teachings to different situations, offering insightful and profound answers. His words were concise and deep, his arguments surpassing the ordinary. Shen Gong greatly admired him and immediately led his subordinates to prostrate themselves around the master, saying, 'These knees have not bowed to anyone for a long time.' Soon after, the master passed by Mount Tiantai and resided successively at Huguo Temple, Guoqing Temple, and Hongfu Temple. In the Dinghai year of the Qiandao era, the Minister Shen Gong Dehe, serving as the administrator of Pingjiang, believed that the Great Dharma Assembly of Tiger Hill could not find a suitable abbot, so he earnestly invited the master to preside over it. Upon his arrival, the master tirelessly received the faithful, and the rules and regulations were strict and orderly. It happened to be a year of famine and scarcity, and even coarse vegetarian meals were difficult to maintain, but the shoes outside the temple gate were always full. Those who forgot themselves for the sake of the Dharma gathered here, and the master's reputation became even more prominent. Thereupon, the master received an imperial decree to reside at Chongxian Temple on Gaoting Mountain. Shortly after, due to disagreements with the temple's administrators, the master retired to Yingzhao Hermitage. Later, he received another imperial decree to reside at Lingyin Temple. At the opening ceremony, the emperor's envoy came to offer incense. After the prayer for the emperor's longevity, the master picked up the incense and said, 'This stick of incense cannot be covered or hidden by heaven and earth, nor can it be spied upon by the Buddha's eye. Raising it can eliminate the barbarian races, picking it up and putting it down can kill people. I have been burdened by it for thirty years, lying on the ground like wild grass, and until now, my life has been like that of a useless person.' Even so, there are still some commendable aspects, and I must reveal them to everyone. 'This mountain monk' (referring to the Chan master himself) was blown by the winds of karma twenty years ago to the thorn bushes at the foot of the Min and Emei Mountains, where he encountered a holeless iron hammer. He was struck by it, half drunk and half awake, and thought he would become mute, unable to speak for the rest of his life. Twenty years later, he was blown by the winds of karma to the banks of the Zhuojin River, where he encountered a creature with a burnt tail and a white forehead in a pile of kudzu vines. At that time, he personally experienced it, and was so frightened that his soul scattered. After opening his mouth, he has benefited from it endlessly until now. So, I ask, is this incense for the knowledge seen twenty years ago, or for the knowledge seen twenty years later? A crane does not perch on two trees, and a guest does not trouble two hosts. Have you not heard? Going ahead does not arrive, and falling behind is too much. Now the thief's body has been exposed, and the stolen goods are in plain sight. I respectfully offer this incense to the late Yuanwu Chanshi (Zen Master Yuanwu) of Zhaojue Temple in Chengdu. I do not value his talking about emptiness with the emperor or his unhindered travels on the sea, but I value the fact that his chest is empty and his belly contains no Chan. I burn this incense in the incense burner to repay his kindness in nurturing me with the Dharma.' At that time, Emperor Xiaozong (Emperor Xiaozong) was very interested in the Buddhist school of emptiness, and repeatedly issued edicts for the master to enter the palace, and bestowed upon him the title 'Chan Master Fohai' (Chan Master Fohai).

師。始妙喜贊師真。有解向缽盂走馬之語。至師對　御歸以頌記之云。缽盂走馬向天庭。慣踏天街馬不驚。回首飛來峰上望。白雲包盡帝都春。師說法格外作用不守規轍脫略窠臼。至於室中機緣尤為險峻不可湊泊。嘗指面前花問僧。喚作佛草料見成。喚作畜生口作人語。當恁么時參學眼在什麼處。僧無語。師自代曰。五嶽四瀆名山大川。又問僧。三門前寸草不生。佛殿里如何得入。僧無語。自代曰。光剃頭凈洗缽。又問僧。一大藏教是惡口。如何是爾本身盧舍那。僧無語。自代曰。阿耨達池深四十丈闊四十丈。又問僧。有祖以來多少人錯會。錯則錯了也如何免得此過。僧無語。自代曰。罪不重科。又問僧。爾是甚院。僧云。天宮院僧。師曰。既是天宮院為甚卻兩腳踏地。僧無語。自代曰。爭怪得我。又一日昇坐鳴鼓竟。師坐帳內。侍者尋師不見。師撥開帳曰。只在這裡因什麼不見。侍者無語。自代曰。大斧斫三門。又一日因書記維那相爭來投。師揭榜曰。書記維那行令不正。老僧罰油。行者吃棒。令二人下語。維那云。難逃智鑒。師曰。不是不是。書記無語。二人俱逐出。又因凈慈先馳至通書。師問。爾長老甚處人。先馳云。和尚大似不識。師曰。爾是甚處人。先馳云。越州。師曰。猛虎不食伏肉。又因在病有僧相看

【現代漢語翻譯】現代漢語譯本某位禪師最初讚賞妙喜禪師的真像，並解釋了『向缽盂走馬』（對著飯碗跑馬）這句話的含義。後來，禪師進宮面見皇帝后，用一首頌來記錄這件事，詩中寫道：『缽盂走馬向天庭，慣踏天街馬不驚。回首飛來峰上望，白雲包盡帝都春。』（對著飯碗跑馬直奔天庭，我的馬習慣了在天街奔馳，一點也不驚慌。回頭望向飛來峰，白雲包裹著整個帝都的春天。）這位禪師說法時，風格獨特，不拘泥於常規，擺脫了舊的模式。至於在禪房裡的機鋒，更是非常尖銳，難以接近。他曾經指著面前的花問僧人：『如果叫它是佛，那就是現成的草料；如果叫它是畜生，那就是畜生口裡說人話。』當這個時候，參學者的眼光應該放在哪裡？僧人無語。禪師自己回答說：『五嶽四瀆，名山大川。』他又問僧人：『三門前寸草不生，佛殿里如何能進入？』僧人無語。禪師自己回答說：『光剃頭，凈洗缽。』（剃了光頭，洗乾淨飯碗。）他又問僧人：『全部的佛經都是惡口，那麼什麼是你本身的盧舍那（Vairocana，光明遍照）佛？』僧人無語。禪師自己回答說：『阿耨達（Anavatapta）池深四十丈，闊四十丈。』他又問僧人：『自古以來有多少人錯誤理解了禪，錯了就是錯了，如何才能避免這個過失？』僧人無語。禪師自己回答說：『罪不重科。』（同樣的罪行不會被重複懲罰。）他又問僧人：『你是哪個寺院的？』僧人說：『天宮院的僧人。』禪師說：『既然是天宮院的，為什麼卻兩腳踩在地上？』僧人無語。禪師自己回答說：『怪不得我。』有一天，禪師升座說法，鳴鼓完畢后，禪師坐在帳內。侍者找不到禪師。禪師撥開帳子說：『我就在這裡，為什麼看不見？』侍者無語。禪師自己回答說：『大斧斫三門。』（用大斧砍寺院的三門。）還有一次，因為書記和維那（Vina，寺院中的一種職務）發生爭執來找禪師評理。禪師貼出告示說：『書記維那，執行命令不正，老僧要罰。者吃棒。』讓兩人各自說出理由。維那說：『難以逃脫您的明智鑑察。』禪師說：『不是，不是。』書記無語。兩人都被趕了出去。還有一次，凈慈寺的僧人先馳送來書信。禪師問：『你們長老是哪裡人？』先馳說：『和尚您好像不認識。』禪師說：『你是哪裡人？』先馳說：『越州人。』禪師說：『猛虎不食伏肉。』（老虎不吃已經趴下的肉。）還有一次，禪師生病時，有僧人來看望他。

【English Translation】 English version The Master initially praised the true likeness of Master Miaoxi (Miaoxi, Wonderful Joy), and explained the meaning of the saying 'running a horse towards a begging bowl'. Later, when the Master went to the palace to meet the Emperor, he recorded the event with a verse, which read: 'Running a horse towards a begging bowl to the heavenly court, my horse is accustomed to galloping on the heavenly street and is not alarmed. Looking back at Flying Peak, white clouds envelop the spring of the entire capital.' When this Master expounded the Dharma, his style was unique, not adhering to conventions, and breaking away from old patterns. As for the Chan opportunities in the room, they were even more sharp and difficult to approach. He once pointed to the flower in front of him and asked the monk: 'If you call it a Buddha, it is ready-made fodder; if you call it a beast, it is a beast speaking human language.' At this time, where should the eyes of the learner be placed? The monk was speechless. The Master answered himself: 'The Five Sacred Mountains, the Four Great Rivers, famous mountains and great rivers.' He also asked the monk: 'Not an inch of grass grows in front of the three gates, how can one enter the Buddha hall?' The monk was speechless. The Master answered himself: 'Shave your head clean and wash your bowl clean.' He also asked the monk: 'The entire Tripitaka (Tripitaka, the three baskets of Buddhist scriptures) is evil speech, then what is your own Vairocana (Vairocana, the Buddha of Cosmic Light)?' The monk was speechless. The Master answered himself: 'Lake Anavatapta (Anavatapta, a mythical lake) is forty fathoms deep and forty fathoms wide.' He also asked the monk: 'Since ancient times, how many people have misunderstood Chan, and if they are wrong, how can they avoid this mistake?' The monk was speechless. The Master answered himself: 'A crime is not punished twice.' He also asked the monk: 'Which monastery are you from?' The monk said: 'A monk from Tiangong Monastery.' The Master said: 'Since it is Tiangong Monastery, why do you step on the ground with both feet?' The monk was speechless. The Master answered himself: 'No wonder me.' One day, after the Master ascended the seat to preach and the drums were finished, the Master sat inside the tent. The attendant could not find the Master. The Master opened the tent and said: 'I am right here, why can't you see me?' The attendant was speechless. The Master answered himself: 'Chop the three gates with a big axe.' Once, because the secretary and the Vina (Vina, a monastic office) had a dispute and came to the Master for judgment. The Master posted a notice saying: 'The secretary and the Vina are not executing orders correctly, the old monk will punish *. * will be beaten with a stick.' Let the two of them state their reasons. The Vina said: 'It is difficult to escape your wise discernment.' The Master said: 'No, no.' The secretary was speechless. Both were driven out. Once, a monk named Xianchi from Jingci Monastery sent a letter in advance. The Master asked: 'Where is your abbot from?' Xianchi said: 'The Master seems not to know.' The Master said: 'Where are you from?' Xianchi said: 'From Yuezhou.' The Master said: 'A fierce tiger does not eat meat that is lying down.' Once, when the Master was ill, a monk came to visit him.

。師問僧。老僧昨夜火星出宮了。至今因甚痾屎不出。僧云。老老大大向東司里作活計。師曰。承言雖會宗勿自立規矩。既不識如何亂統。即時逐出。自代曰。摩竭羅國親行此令。僧入身師起身問。更不著布裈相見。僧叉手近前云。今日親見瞎堂。師呵呵大笑。僧云。伎倆已盡。師撫掌一下。時有日本國僧覺阿。通天臺教頗工書。能道諸國語。初來謁師氣甚銳。師徐以禪宗曉之。居三年頓有得。作投機五頌而去。語在覺阿傳。他日因海商傳其國圓城寺主者覺忠詩書來謝。而師宗旨遂分一派于日本國焉。淳熙二年𨳝九月旦上堂。說偈曰。淳熙二年𨳝。季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不相干。彼此分一半。一種作貴人。教誰賣柴炭。向爾道。不可毀不可讚。體若虛空沒崖岸。相呼相喚歸去來。上元定是正月半。於時都下喧傳。頗疑師當以正月十五日遷化。遂達　上聽。至期無疾升坐祝聖如常儀。又俗官詣寺修齋。再升坐訖。即語知事頭首分伴官客。及施主齋。齊時侍者並赴堂。是日都下人競集　上亦密遣中使伺師起居。皆見師往來如常。時迭歸奏。齋罷侍者與俗官同上方丈。但見門扃閉甚密。師素蓄一黑猿。頗馴能知人意。因衣以布裰命之曰。猿行者。至是求師不見。因窺于窗隙中。但見猿手持一卷書人立於

【現代漢語翻譯】現代漢語譯本：師父問僧人：『老僧我昨晚火星出宮了，至今為什麼拉不出屎？』僧人說：『老老大大的人了，還在廁所里忙活。』師父說：『承蒙你的話雖然會意了，但不要自立規矩。既然不認識，如何胡亂統攝？』隨即把他趕了出去。師父自言自語道：『摩竭羅國（Magadha，古代印度王國）親自施行此令。』僧人進入房間，師父起身問：『更不穿褲子相見？』僧人拱手走近說：『今日親眼見到瞎堂（指師父）。』師父哈哈大笑。僧人說：『伎倆已經用盡。』師父拍了一下手掌。當時有日本國僧人覺阿（Kakua），精通天臺教義，擅長書法，能說多國語言。剛來拜見師父時氣焰很盛。師父慢慢地用禪宗開導他。住了三年後，忽然有所領悟，作了五首投機頌后離去。內容在《覺阿傳》里。後來因為海商傳來他的國家圓城寺住持覺忠（Kakuchu）的詩書來感謝，而師父的宗旨因此在日本國分出一派。淳熙二年（1175年）𨳝九月初一早上堂，說偈語：『淳熙二年𨳝，季秋九月旦。熱鬧處莫出頭，冷地著眼看。明暗不相干，彼此分一半。一種作貴人，教誰賣柴炭。向爾道，不可毀不可讚。體若虛空沒崖岸。相呼相喚歸去來，上元定是正月半。』當時都城裡喧鬧傳言，很懷疑師父將要在正月十五日圓寂。於是傳達到皇上那裡聽聞。到了那天，師父沒有疾病，升座祝聖，如同往常的儀式。又有俗家官員到寺廟裡設齋供養。再次升座完畢，就告訴知事、頭首，分給伴隨的官員、客人，以及施主齋飯。齋飯時侍者一同到堂上。這天都城裡的人爭相聚集，皇上也秘密派遣中使來觀察師父的起居，都看見師父往來如常。當時輪流回去稟告。齋飯完畢，侍者與俗家官員一同到上方丈室，只見門緊閉著。師父平時養了一隻黑猿，很馴服，能理解人的意思。於是給它穿上布衣，命令它叫『猿行者』。到這時尋找師父不見，於是從窗戶縫隙中窺視，只見猿猴手持一卷書，像人一樣站立在...

【English Translation】 English version: The master asked a monk, 'This old monk's Mars went out of its palace last night. Why can't I still poop?' The monk said, 'You're so old, still working in the toilet.' The master said, 'Although I understand your words, don't establish your own rules. If you don't understand, how can you randomly govern?' Then he drove him out. The master said to himself, 'The kingdom of Magadha (ancient Indian kingdom) personally implements this order.' The monk entered the room, and the master got up and asked, 'Aren't you going to see me without wearing pants?' The monk clasped his hands and stepped forward, saying, 'Today I personally see the blind hall (referring to the master).' The master laughed loudly. The monk said, 'My tricks are exhausted.' The master clapped his hands once. At that time, there was a Japanese monk named Kakua, who was proficient in the Tiantai teachings, skilled in calligraphy, and could speak many languages. When he first came to visit the master, his aura was very strong. The master slowly enlightened him with Zen Buddhism. After living there for three years, he suddenly gained some understanding and left after composing five poems that suited the occasion. The content is in 'The Biography of Kakua'. Later, because a sea merchant brought poems and letters from Kakuchu, the abbot of Encho-ji temple in his country, to thank him, the master's teachings were thus divided into a branch in Japan. In the morning of the first day of the ninth month of the year Chunxi 2 (1175), he ascended the hall and said a verse: 'Chunxi second year, the beginning of the ninth month in late autumn. Don't stick your head out in noisy places, look at things with a cold eye. Light and darkness don't interfere with each other, divide each in half. One kind becomes a noble person, who will sell firewood and charcoal? I tell you, neither destroy nor praise. The body is like empty space without shores. Calling and calling each other to return, the Lantern Festival is definitely the middle of the first month.' At that time, there were noisy rumors in the capital, and it was suspected that the master would pass away on the fifteenth day of the first month. So it was reported to the emperor. On that day, the master had no illness and ascended the seat to bless the emperor, as usual. There were also secular officials who came to the temple to set up a vegetarian offering. After ascending the seat again, he told the stewards and leaders to distribute the vegetarian food to the accompanying officials, guests, and benefactors. During the vegetarian meal, the attendants went to the hall together. On this day, people from the capital gathered, and the emperor secretly sent eunuchs to observe the master's daily life, and they all saw the master coming and going as usual. At that time, they took turns to report back. After the vegetarian meal, the attendants and secular officials went to the abbot's room together, only to see the door tightly closed. The master usually kept a black ape, which was very tame and could understand people's intentions. So he dressed it in cloth and ordered it to be called 'Ape Practitioner'. At this time, they looked for the master but could not find him, so they peeked through the crack in the window and saw the ape holding a scroll of books, standing like a person at...

床前。遂亟從後路至榻前。撥開帳子而師已化矣。取猿手中書觀之。乃辭世頌曰。拗折秤錘。掀翻露布。突出機先。鴉飛不度。留十日顏色不變。壽七十四。坐五十九夏。得法者了乘如本齊己慧沖皆住大剎。對　御語一卷。乾道七年正月二十日。有　旨令靈隱長老慧遠引見。晦日召至選德殿奏曰。臣本凡愚生於西蜀。早聞道于圓悟禪師。養拙山林幾四十年。仰聞　陛下即位以來。優䘏生靈護持宗教。所謂以佛心而治天下。臣夤緣慶幸。依近天顏不勝萬感。

上曰。圓悟是誰。師對。名克勤。建炎初太上皇帝駐蹕維揚。召對賜號圓悟禪師。即臣之師也。

上曰。惜不及見之。杲何如。師對。宗杲與臣同出圓悟之門。

上曰。卿甚時來靈隱。師對。去冬會慶節前一日入寺。今蒙　陛下恩遇。獲睹清光。一門師資。豈勝榮遇。臣謹以舊所讚頌十篇上進。讀罷　上賜坐。遂謝恩就坐。

上曰。如何免得生死。師對。不悟大乘道終不能免。

上曰。如何得悟。師對。本有之性若以歲月磨去無不悟者。

上曰。悟后如何。師對。悟了始知　陛下所問與臣所對。悉皆不是。

上曰。一切處不是后如何。師對。脫體現前了無毫髮可見之相。

上肯首。師又曰。古德云。無所是是菩提

【現代漢語翻譯】現代漢語譯本（師父）在床前。於是趕緊從後路來到床榻前，撥開帳子，（發現）師父已經圓寂了。取來猿猴手中的書觀看，原來是辭世頌，寫道：『拗折秤錘，掀翻露布，突出機先，鴉飛不度。』（師父）留下十日顏色不變，享年七十四歲，坐禪五十九個夏天。得法的弟子了乘、如本、齊己、慧沖都住在大的寺廟。（師父）對（皇）上進獻御語一卷。乾道七年正月二十日，有（皇）旨令靈隱寺長老慧遠引見。（二十）六日召（師父）至選德殿奏對說：『臣本是凡夫愚昧之人，生於西蜀，早年從圓悟禪師（Yuanwu Chanshi，禪師名號）那裡聽聞佛法，在山林中韜光養晦近四十年。仰慕（皇）陛下即位以來，優待憐惜百姓，護持宗教，真可謂是以佛心來治理天下。臣因此感到慶幸，能夠靠近天顏，心中萬分激動。』

（皇）上問：『圓悟是誰？』師父回答：『名克勤（Keqin），建炎初年太上皇（指宋徽宗）駐紮在維揚，召見（克勤）並賜號圓悟禪師，就是臣的老師。』

（皇）上說：『可惜沒能見到他。宗杲（Zonggao）如何？』師父回答：『宗杲與臣同出于圓悟之門。』

（皇）上問：『您什麼時候來靈隱寺的？』師父回答：『去年會慶節前一日進入寺廟。如今蒙（皇）陛下恩遇，得以瞻仰您的聖顏，一門師徒，真是榮幸至極。臣謹將以前所讚頌的十篇（文章）呈上。』讀完后，（皇）上賜座，（師父）於是謝恩就坐。

（皇）上問：『如何才能免除生死？』師父回答：『不領悟大乘佛法，終究不能免除。』

（皇）上問：『如何才能領悟？』師父回答：『本有的自性如果用歲月來磨礪，沒有不能領悟的。』

（皇）上問：『領悟之後如何？』師父回答：『領悟之後才知道（皇）陛下所問與臣所答，全部都不是（究竟的）。』

（皇）上問：『一切處都不是之後如何？』師父回答：『脫去肉身，當下顯現，沒有絲毫可以見到的相狀。』

（皇）上點頭讚許。師父又說：『古德說，無所是是菩提（Bodhi，覺悟）。』

【English Translation】 English version (The master) was in front of the bed. Thereupon, (they) hurriedly went from the back road to the front of the couch, opened the curtains, and (found that) the master had already passed away. (They) took the book from the monkey's hand and looked at it. It was a farewell verse, which read: 'Break the steelyard, overturn the proclamation, stand out before the opportunity, crows cannot fly over.' (The master) left behind an unchanged appearance for ten days, lived to the age of seventy-four, and sat in meditation for fifty-nine summers. The disciples who attained the Dharma, Liaocheng, Ruben, Qiji, and Huichong, all resided in large monasteries. (The master) presented a volume of imperial words to the Emperor. On the twentieth day of the first month of the seventh year of the Qiandao era, there was an imperial decree ordering the elder Huiyuan of Lingyin Temple to introduce (the master). On the twenty-sixth day, (the master) was summoned to the Xuande Hall and reported: 'Your subject is originally a foolish and ignorant person, born in Western Shu, and heard the Dharma from Zen Master Yuanwu (Yuanwu Chanshi, Zen Master's title) early on, cultivating in the mountains and forests for nearly forty years. Admiring Your Majesty since your ascension to the throne, cherishing the people and protecting religion, it can be said that you govern the world with the heart of the Buddha. Your subject is fortunate to be close to the imperial presence, and my heart is filled with emotions.'

The Emperor asked: 'Who is Yuanwu?' The master replied: 'His name is Keqin (Keqin). In the early years of the Jianyan era, the Supreme Emperor (referring to Emperor Huizong of Song) was stationed in Yangzhou, summoned (Keqin), and bestowed the title Zen Master Yuanwu, who is my teacher.'

The Emperor said: 'It is a pity that I did not get to see him. What about Zonggao (Zonggao)?' The master replied: 'Zonggao and I both came from the school of Yuanwu.'

The Emperor asked: 'When did you come to Lingyin Temple?' The master replied: 'I entered the temple on the day before the Huijing Festival last year. Now, thanks to Your Majesty's grace, I have the opportunity to behold your sacred countenance. It is a great honor for the master and disciples of our school. Your subject respectfully presents the ten articles of praise that I have composed in the past.' After reading them, the Emperor granted a seat, and (the master) thanked him and sat down.

The Emperor asked: 'How can one escape birth and death?' The master replied: 'Without understanding the Mahayana Dharma, one cannot ultimately escape.'

The Emperor asked: 'How can one attain understanding?' The master replied: 'If one polishes one's inherent nature with the passage of time, there is nothing that cannot be understood.'

The Emperor asked: 'What happens after understanding?' The master replied: 'After understanding, one realizes that what Your Majesty asks and what your subject answers are all not (ultimate).'

The Emperor asked: 'What happens after everything is not?' The master replied: 'Shedding the physical body, it manifests immediately, without any visible form.'

The Emperor nodded in approval. The master also said: 'An ancient worthy said, 'Non-being is Bodhi (Bodhi, enlightenment).'

。

上曰。即心即佛如何。師對。目前無法。陛下喚什麼作心。上曰。如何是心。師遂起身叉手而立曰。只這是。

上笑。復問德山臨濟悟道因緣。師具言其詳。

上又問曰。頻呼小玉元無事只要檀郎認得聲。此圓悟所得處。只是要人認得聲。師對。昔有陳度支。問道於五祖演和尚。五祖云。小艷詩中亦是說禪。時圓悟侍立。因問云。如何是禪。五祖云。頻呼小玉元無事只要檀郎認得聲。如何是祖師西來意。庭前柏樹子。如何是佛麻三斤。圓悟遂長噓一聲忽然有悟。時恰有雞啼。圓悟云。爾亦會禪。五祖云。汝作么生會。圓悟云。去卻胸中物喪盡目前機。五祖云。此漢徹了也。

上曰。好好。師又曰。悟得后千句萬句乃至一大藏教只是一句。上曰。是那裡一句。師對。好語不出門。

上曰。不與萬法為侶可參乎。師對。老龐致此一問。直得驚天動地超今古脫是非離言說無依倚。正如　陛下至尊至貴大道本然。

上曰。只是不在有無。師對。離卻有無底亦不要。

上曰。卿如何。師舉起一拳隨奏曰。臣山林野人舉止乖疏不識禮度。乞　陛下寬貸。上曰。不妨說禪。又問。得道者誰。師對。學道之人甚眾。隨其器量淺深。入室處可驗。得底人他亦自知時節。昔有曾開侍郎亦近

道。

上曰。他如何有悟。師對。曾嘗問。如何是善知識。臣云。燈籠露柱貓兒狗子。皆稱善知識何必更問。曾云。既稱善知識。為甚贊即歡喜毀即煩惱。臣云。侍郎曾見善知識否。曾云。開三十年參禪如何不見。臣云。歡喜處見。煩惱處見。曾茫然。臣震喝一聲。曾擬開口。臣又喝。復搊住云。開口底不是曾侍郎。曾侍郎向甚處去。曾不覺點頭長噓。臣舉手長揖云。侍郎且喜大事了畢。曾遂作投機頌云。咄哉老驢。叢林妖㜸。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。

上曰。更有何人。師對。學佛者眾機緣亦廣。切恐有勞聖聽不敢多奏。乃云。臣乞回寺與諸衲子傳佛心宗仰報覆燾之恩。愿　陛下早復中原以慰四海之望。

上曰。後來更要說話在。師對。謹當退聽。遂謝恩下殿。三月七日復有　旨。八日午時。候駕過德壽宮回。令靈隱徑山長老同入遷德殿引見。既見賜坐。

上曰。靈隱徑山皆大剎。每令臣寮擇人住持。師對。荷陛下不忘靈山付囑。不以形服見棄。林下之人。何以仰報。

上曰。去秋水潦今歲何如。師對。臘雪應期必有豐年之兆。

上曰。朕極憂民間荒歉。師對。臣亦恐春間細民艱食。賴　陛下聖德所感。今二麥將熟米價稍平。中外得人已行賑

【現代漢語翻譯】現代漢語譯本皇上問：『他是如何開悟的？』我回答說：『我曾經問他，什麼是善知識（kalyana-mitra，指引走向覺悟的精神導師）？我說，燈籠、露柱、貓兒、狗子，都可以稱為善知識，何必再問？』曾侍郎說：『既然稱為善知識，為什麼讚揚就歡喜，譭謗就煩惱？』我說：『侍郎您見過善知識嗎？』曾侍郎說：『我參禪三十年，怎麼會沒見過？』我說：『在歡喜處見，在煩惱處見。』曾侍郎茫然不知所措。我大喝一聲。曾侍郎剛要開口，我又喝一聲，並且抓住他說：『開口的不是曾侍郎，曾侍郎到哪裡去了？』曾侍郎不自覺地點頭長嘆。我舉手長揖說：『侍郎可喜可賀，大事了畢。』曾侍郎於是作了一首投機頌：『咄哉老驢，叢林妖㜸。震地一聲，天機漏泄。有人更問意如何，拈起拂子劈口截。』皇上問：『還有什麼人？』我回答說：『學佛的人很多，機緣也很廣。只是恐怕勞煩聖聽，不敢多奏。』於是我說：『我請求回到寺里，為眾僧傳佛心宗，仰報皇上的覆燾之恩。愿陛下早日收復中原，以慰四海百姓的期望。』皇上說：『以後還要說話嗎？』我回答說：『謹當退聽。』於是謝恩下殿。三月初七，又有旨意。八日午時，等候皇上經過德壽宮回宮時，讓靈隱寺和徑山寺的長老一同進入遷德殿覲見。見面后，皇上賜座。皇上說：『靈隱寺和徑山寺都是大寺，朕常常讓臣僚選擇人來住持。』我回答說：『承蒙陛下不忘靈山（Griddhakuta，佛陀說法之地）的付囑，不因為我的形貌服飾而嫌棄。林下之人，如何才能報答您的恩德？』皇上問：『去年秋天水災，今年怎麼樣？』我回答說：『臘月下雪應時，必有豐年的預兆。』皇上說：『朕非常憂慮民間荒歉。』我回答說：『我也擔心春季百姓缺糧。仰賴陛下聖德所感，現在二麥將要成熟，米價稍稍平穩。內外官員得力，已經開始賑災。』

【English Translation】 English version The Emperor asked: 'How did he attain enlightenment?' I replied: 'I once asked him, what is a kalyana-mitra (spiritual friend, guide to enlightenment)? I said, lanterns, pillars, cats, and dogs can all be called kalyana-mitras, why ask further?' Vice Minister Zeng said: 'Since they are called kalyana-mitras, why are they happy when praised and annoyed when criticized?' I said: 'Have you, Vice Minister, seen a kalyana-mitra?' Vice Minister Zeng said: 'I have practiced Chan (Zen) for thirty years, how could I not have seen one?' I said: 'See them in happiness, see them in annoyance.' Vice Minister Zeng was at a loss. I shouted loudly. As Vice Minister Zeng was about to speak, I shouted again and grabbed him, saying: 'The one who is speaking is not Vice Minister Zeng. Where has Vice Minister Zeng gone?' Vice Minister Zeng nodded and sighed unconsciously. I raised my hand and bowed deeply, saying: 'Congratulations, Vice Minister, the great matter is accomplished.' Vice Minister Zeng then composed a verse of enlightenment: 'Bah, old donkey, demon of the forest. A sound that shakes the earth, the heavenly secret is revealed. If someone asks what it means, I'll raise my whisk and cut them off.' The Emperor asked: 'Is there anyone else?' I replied: 'There are many who study Buddhism, and opportunities are vast. I am only afraid of troubling your sacred ears, and dare not report further.' Then I said: 'I request to return to the temple to transmit the Buddha-mind lineage to the monks, to repay the Emperor's grace. May Your Majesty recover the Central Plains soon, to comfort the hopes of the people.' The Emperor said: 'Will there be more to say later?' I replied: 'I shall respectfully listen.' Then I thanked the Emperor and left the hall. On the seventh day of the third month, there was another imperial decree. On the eighth day at noon, while waiting for the Emperor to pass by Deshou Palace on his way back, the abbots of Lingyin Temple and Jingshan Temple were ordered to enter Qiande Hall for an audience. After meeting, the Emperor granted them seats. The Emperor said: 'Lingyin Temple and Jingshan Temple are both large temples. I often have my officials choose people to be abbots.' I replied: 'I am grateful that Your Majesty has not forgotten the Buddha's entrustment at Griddhakuta (Vulture Peak Mountain, where Buddha taught), and does not reject me because of my appearance and clothing. How can a person of the forest repay your kindness?' The Emperor asked: 'Last autumn there were floods, how is it this year?' I replied: 'Timely snow in the twelfth month is a sign of a bountiful year.' The Emperor said: 'I am very worried about the famine among the people.' I replied: 'I am also worried that the common people will lack food in the spring. Relying on Your Majesty's virtuous influence, the winter wheat is about to ripen, and the price of rice is gradually stabilizing. Capable officials inside and outside the court have already begun providing relief.'

濟。但得一飽則農務有緒。皆　陛下產生之賜。

上曰。秋間更得一熟民間稍蘇。師對　陛下以百姓心為心。聖慮既堅必隨心念。

上曰。普聞黃彥節舉古云。心隨萬境轉轉處實能幽。因得受用以虛心應物。徑山對。虛明自照不勞心力。師對。此乃三祖大師信心銘。正為有所證悟者說。

上曰。如何。師對。至道無難唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差天地懸隔。

上喜甚。師復奏曰。容臣錄一本並鐵舌庵錄前後奏對錄上進。

上曰。甚好。又問。一口吸盡西江水理會不出。師對。理會不得。無義路處直下便是。

上曰。更數年須可曉。師對。但於一剎那間以悟為則。問對既久。師乃奏曰。臣恐久勞　聖聽。謝恩下殿。八年正月二十八日車駕幸靈隱寺至冷泉亭。師起居罷。侍臣傳　旨長老歸寺。上至三門下馬。師再起居。

上曰。行則個師侍。行至藏殿前。師奏曰。修廊高峻恐艱聖步。

上曰。不妨。遂行至僧堂前。入僧堂。師先至方丈焚香。上至方丈。師起居。上首看　太祖皇帝所賜京師能仁寺佛牙舍利　上以手捧至額加敬。師以佛牙事蹟進呈。至遇安堂一笑軒。讀大慧宗杲至梅陽所寄法衣書。云超然居士是個中人。恐有未至處。當與商量。

上見

【現代漢語翻譯】現代漢語譯本：濟困。只要能吃飽飯，那麼農事就能順利進行，這都是陛下您的恩賜。皇上說：『秋收時節如果能再收一季，百姓就能稍微寬裕些。』國師回答：『陛下您以百姓之心為心，聖明的考慮既然堅定，必定能如您所愿。』皇上說：『我聽黃彥節引用古語說：「心隨萬境轉，轉處實能幽。」因此我領悟到要用虛心來應對萬物。』徑山回答：『虛明自然照亮一切，無需費心費力。』國師回答：『這是三祖大師《信心銘》中的話，正是為那些有所證悟的人說的。』皇上說：『怎麼講？』國師回答：『至道並不難，只是在于不要挑剔選擇。只要不憎恨也不喜愛，就能洞然明白。哪怕有毫釐的偏差，也會導致天地般的懸隔。』皇上非常高興。國師又奏道：『容許我抄錄一份，連同鐵舌庵的奏對記錄一起呈上。』皇上說：『很好。』又問：『一口吸盡西江水，卻無法理解其中的道理。』國師回答：『無法理解。在無路可走的地方，直接下手便是。』皇上說：『再過幾年應該就能明白了。』國師回答：『只要在一剎那間以悟為準則。』問答持續了很久，國師於是奏道：『臣恐怕長時間打擾了陛下的聖聽。』謝恩後退下。八年正月二十八日，皇上駕臨靈隱寺，到達冷泉亭。國師行起居禮完畢，侍臣傳達皇上的旨意，讓長老回寺。皇上到達三門下馬，國師再次行起居禮。皇上說：『走吧，國師侍奉。』走到藏殿前，國師奏道：『修廊高峻，恐怕有礙聖上的腳步。』皇上說：『不妨礙。』於是走到僧堂前，進入僧堂。國師先到方丈焚香，皇上到達方丈，國師行起居禮。皇上首先觀看太祖皇帝所賜予京師能仁寺的佛牙舍利，皇上用手捧著佛牙舍利放到額頭表示尊敬。國師將佛牙的事蹟呈上。到達遇安堂一笑軒，讀大慧宗杲（Dahui Zonggao）寄給梅陽（Meiyang）的法衣書，書中說超然居士（Chaoran Jushi）是個中人，恐怕有未盡之處，應當與他商量。皇上看見

【English Translation】 English version: Relief. If only they can have enough to eat, then agricultural affairs can proceed smoothly. All of this is Your Majesty's gracious gift. The Emperor said, 'If we can have another harvest in the autumn, the people will be slightly better off.' The National Teacher replied, 'Your Majesty takes the people's hearts as your own. Since your sagacious consideration is firm, it will surely be as you wish.' The Emperor said, 'I heard Huang Yanjie (黃彥節) quote an ancient saying, 'The mind follows the myriad realms, and in the turning, it can truly be profound.' Therefore, I have come to understand that one should use a vacant mind to respond to all things.' Jingshan (徑山) replied, 'Vacant clarity naturally illuminates everything, without the need for mental effort.' The National Teacher replied, 'This is from the Xin Xin Ming (信心銘) of the Third Patriarch, and it is precisely for those who have attained some enlightenment.' The Emperor said, 'How so?' The National Teacher replied, 'The Great Way is not difficult, only avoid picking and choosing. Simply do not hate or love, and everything will be clearly understood. Even a hair's breadth of difference will lead to a separation as vast as heaven and earth.' The Emperor was very pleased. The National Teacher further reported, 'Allow me to transcribe a copy, along with the records of the dialogues at Tieshe Hermitage (鐵舌庵), and present them to you.' The Emperor said, 'Very good.' He then asked, 'To drink the entire West River (西江) in one gulp, yet still not understand the principle.' The National Teacher replied, 'Cannot be understood. Where there is no path to follow, directly act.' The Emperor said, 'In a few more years, I should be able to understand.' The National Teacher replied, 'Simply take enlightenment as the standard in a single moment.' The questioning and answering continued for a long time, and then the National Teacher reported, 'I fear that I have troubled Your Majesty's sacred hearing for too long.' He thanked the Emperor and withdrew from the hall. On the twenty-eighth day of the first month of the eighth year, the Emperor visited Lingyin Temple (靈隱寺) and arrived at Lengquan Pavilion (冷泉亭). The National Teacher finished performing the proper greetings, and the attendant conveyed the Emperor's decree, instructing the elder to return to the temple. The Emperor dismounted at the Three Gates (三門), and the National Teacher performed the greetings again. The Emperor said, 'Let's go, National Teacher, attend me.' Walking to the Sutra Repository (藏殿), the National Teacher reported, 'The corridors are high and steep, I fear they may hinder Your Majesty's steps.' The Emperor said, 'It doesn't matter.' So they walked to the front of the monks' hall and entered the monks' hall. The National Teacher first went to the abbot's room to burn incense. The Emperor arrived at the abbot's room, and the National Teacher performed the greetings. The Emperor first viewed the Buddha's tooth relic (佛牙舍利) bestowed by Emperor Taizu (太祖皇帝) to Nengren Temple (能仁寺) in the capital. The Emperor held the Buddha's tooth relic in his hands and raised it to his forehead to show respect. The National Teacher presented the story of the Buddha's tooth relic. Arriving at Yuyan Hall (遇安堂) and Yixiao Pavilion (一笑軒), he read the letter of Dharma robes sent by Dahui Zonggao (大慧宗杲) to Meiyang (梅陽), which said that Layman Chaoran (超然居士) is an insider, but there may be shortcomings, and he should be discussed with. The Emperor saw

此曰。遲兩年惜不及召宗杲。

上問曰。超然如何。師對。超然居士與圓悟先師及大慧游從之久。令臣與他痛下毒手。

上笑。又見語錄三策在方丈前案上並奏對狀一紙。

上曰。此是什麼。師奏。向來乞進三祖大師信心銘及鐵舌庵傳與前後奏對錄　上有旨令收入。次至交蘆室見師畫像。乃問曰。此是誰。師對。此是僧徒畫臣頂相。求贊。

上曰。此是畫底那個是真底。師叉手躬身云。春氣和暖恭惟聖躬萬福。

上大笑。上觀圓悟禪師像。師讀所題贊曰。好個脫灑老衲。寫得十分相似。八住海內叢林。逢著唯論此事。海口辯涌洪濤。到了不說一字。慧遠把斷綱宗。負荷闊行大步。爐鞴快下鉗錘。提持向上底路。

上曰。此便是向時所說光堯在維揚登對底。師對。便是。

上觀釋迦出山相。奏曰。此吳道子畫。師亦讀所題贊曰。大哉釋迦文。福聚海無量。此地少硃砂。赤土也為上。我今稽首禮讚揚。留與人天作榜樣。

上觀臨濟像曰。此是臨濟。師對。臨濟禪師乃曹州人。臣十二世祖師也。

上週覽山林乃曰。想雪下時可觀。師對。更有上方尤好。上回。師隨至東廊法堂前。

上觀壁畫。師奏曰。此乃歷代高僧。

上曰。如今有否。師對。西廊工

【現代漢語翻譯】現代漢語譯本：他說：『晚兩年就可惜來不及召見宗杲（Zonggao）了。』

皇上問道：『超然（Chao Ran）如何？』師父回答：『超然居士與圓悟（Yuanwu）先師及大慧（Dahui）交往很久。請允許我與他痛下毒手。』

皇上笑了。又看見語錄三策在方丈前的桌子上，並有一紙奏對狀。

皇上說：『這是什麼？』師父奏道：『這是向來乞求進獻的三祖大師信心銘及鐵舌庵傳與前後奏對錄。』皇上有旨令收入。接著來到交蘆室，看見師父的畫像，於是問道：『這是誰？』師父回答：『這是僧徒畫的我的頂相，求贊。』

皇上說：『這是畫的，哪個是真的？』師父叉手躬身說：『春氣和暖，恭祝聖躬萬福。』

皇上大笑。皇上觀看圓悟禪師的畫像。師父讀畫像上的題贊說：『好一個脫灑的老衲，寫得十分相似。八住海內叢林，逢著唯論此事。海口辯涌洪濤，到了不說一字。慧遠（Huiyuan）把斷綱宗，負荷闊行大步。爐鞴快下鉗錘，提持向上底路。』

皇上說：『這便是向時所說的光堯（Guangyao）在維揚（Weiyang）登對的。』師父回答：『便是。』

皇上觀看釋迦出山相。師父奏道：『這是吳道子（Wu Daozi）畫的。』師父也讀畫像上的題贊說：『大哉釋迦文（Shijiawen），福聚海無量。此地少硃砂，赤土也為上。我今稽首禮讚揚，留與人天作榜樣。』

皇上觀看臨濟（Linji）像說：『這是臨濟。』師父回答：『臨濟禪師乃曹州（Caozhou）人，是我的十二世祖師。』

皇上週覽山林，於是說：『想必雪下時可以觀賞。』師父回答：『更有上方尤其好。』皇上回轉。師父跟隨至東廊法堂前。

皇上觀看壁畫。師父奏道：『這乃是歷代高僧。』

皇上說：『如今有嗎？』師父回答：『西廊工。』

【English Translation】 English version: He said, 'It would be a pity if it were too late to summon Zonggao (宗杲) in two years.'

The Emperor asked, 'How is Chao Ran (超然)?' The master replied, 'Layman Chao Ran has been associated with the late Master Yuanwu (圓悟) and Dahui (大慧) for a long time. Allow me to deal a heavy blow to him.'

The Emperor laughed. He then saw the three strategies of the recorded sayings on the table in front of the abbot's room, along with a memorial.

The Emperor said, 'What is this?' The master replied, 'This is the 'Inscription on Faith in Mind' by the Third Ancestor, the biography of Tieshe An (鐵舌庵), and the records of previous memorials that I have been requesting to present.' The Emperor ordered them to be collected. Next, they arrived at the Jiaolu Chamber and saw a portrait of the master. The Emperor then asked, 'Who is this?' The master replied, 'This is a portrait of my head painted by the monks, seeking praise.'

The Emperor said, 'This is a painting; which one is the real one?' The master bowed with his hands clasped and said, 'The spring air is warm; I respectfully wish Your Majesty boundless blessings.'

The Emperor laughed loudly. The Emperor viewed the portrait of Chan Master Yuanwu. The master read the inscription on the portrait, saying, 'What a free and easy old monk, painted very similarly. He has resided in the forests within the four seas, and only discusses this matter when encountered. His eloquence is like a surging flood, but he does not say a word when he arrives. Huiyuan (慧遠) firmly grasps the fundamental principles, bearing the burden and walking with broad strides. The furnace quickly lowers the tongs and hammers, upholding the path that leads upwards.'

The Emperor said, 'This is the Guangyao (光堯) who had an audience in Weiyang (維揚) that you mentioned earlier.' The master replied, 'It is.'

The Emperor viewed the image of Shakyamuni (釋迦) emerging from the mountain. The master reported, 'This was painted by Wu Daozi (吳道子).' The master also read the inscription on the portrait, saying, 'Great is Shakyamuni (釋迦文), his blessings are gathered like an immeasurable sea. This place lacks cinnabar, so red earth is also considered superior. I now bow my head in reverence and praise, leaving it as an example for humans and gods.'

The Emperor viewed the image of Linji (臨濟) and said, 'This is Linji.' The master replied, 'Chan Master Linji was from Caozhou (曹州) and is my twelfth-generation ancestor.'

The Emperor surveyed the mountains and forests and then said, 'I imagine it would be worth seeing when it snows.' The master replied, 'The upper reaches are even better.' The Emperor turned back. The master followed to the front of the Dharma Hall in the east corridor.

The Emperor viewed the murals. The master reported, 'These are eminent monks of past generations.'

The Emperor said, 'Are there any now?' The master replied, 'The west corridor is under construction.'

已就。

上指華嚴變相。師隨問奏答。語意相契。

上遂回駕。師謝恩而歸。翌日有旨賜絹帛等。是年八月六日有　旨宣。靈隱長老七日同官員僧道入內就觀堂齋。齋罷赴觀堂前起居　上賜坐賜茶。謝恩次續有　旨。獨宣靈隱長老至觀堂東合。師隨入奏曰。臣等今日蒙　陛下賜凈供。三教畢集。此一段勝事。世所希有。感荷聖恩。

上曰。可謂勝事遂賜坐。

上曰。有一兩件事欲問卿。師對曰。臣愿聞　聖訓。

上曰。前日唾夢中忽聞鐘聲。遂覺。未知夢與覺是如何。師對　陛下問夢中底覺來底。若問覺來底。而今正是寐語。若問夢中底夢覺無殊。教誰分別。夢即是幻。知幻即離。離幻即覺。覺心不動。所以道。若能轉物即同如來。

上曰。夢幻既非。且鐘聲從甚處起。師奏。從　陛下問處起　上笑。

上覆問。前日在此合靜坐。忽然思得向時所舉不與萬法為侶。只這不與萬法為侶也大奇。朕從這裡有個見處。師奏曰。不與萬法為侶。陛下作么生會。

上曰。四海不為多。師奏曰。一口吸盡西江水又如何。

上曰。亦未嘗欠闕。師奏曰。臣每於入室時常問衲云。如何是斬新一句。擬議劈胸便打。有時問云。如何是向上一路。未開口也打。

上曰。因甚

【現代漢語翻譯】現代漢語譯本皇上指著華嚴變相（佛教繪畫或雕塑）詢問，靈隱長老（僧人稱號）隨問作答，兩人言語和心意都非常契合。皇上於是返回。靈隱長老謝恩后回到寺廟。第二天，皇上下旨賞賜絹帛等物品。同年八月六日，皇上下旨宣靈隱長老於七日與官員、僧人、道士一同入宮，在觀堂用齋。齋飯完畢后，在觀堂前向皇上請安，皇上賜座賜茶。謝恩之後，皇上再次下旨，單獨宣靈隱長老到觀堂東廂房。靈隱長老隨旨進入，奏道：『臣等今日蒙陛下賜予潔凈的齋飯，三教（儒釋道）齊聚一堂，這真是世間罕見的盛事，臣等感激皇上的恩德。』皇上說：『這確實是盛事。』於是賜座。皇上說：『有一兩件事想問你。』靈隱長老回答說：『臣願意聆聽皇上的聖訓。』皇上說：『前幾天在睡夢中忽然聽到鐘聲，隨即醒來。不知這夢與覺悟之間有何關聯？』靈隱長老回答說：『陛下問的是夢中的覺悟，還是醒來后的覺悟？如果問的是醒來后的覺悟，那麼現在說的就是夢話。如果問的是夢中的覺悟，那麼夢與覺悟並無差別，教誰去分別呢？夢即是虛幻，知道是虛幻就離開了虛幻，離開虛幻就是覺悟。覺悟之心不動搖。所以說，如果能轉化外物，就與如來（Buddha）一樣。』皇上說：『夢幻既然不是真實的，那麼鐘聲是從哪裡發出的呢？』靈隱長老奏道：『從陛下發問的地方發出的。』皇上笑了。皇上又問：『前幾天在這裡，忽然想起以前所說的「不與萬法為侶」，僅僅這「不與萬法為侶」就非常奇妙。朕從這裡有所領悟。』靈隱長老奏道：『「不與萬法為侶」，陛下是如何理解的？』皇上說：『四海也不算多。』靈隱長老奏道：『一口吸盡西江水又如何？』皇上說：『也未曾欠缺什麼。』靈隱長老奏道：『臣每次進入禪房時，常常問僧人說：「如何是斬新一句（全新的境界）？」話還沒說完就劈頭蓋臉地打。有時問：「如何是向上一路（超越一切的道路）？」還沒開口也打。』皇上說：『為什麼？』

【English Translation】 English version The Emperor pointed to the Huayan Transformation (a Buddhist painting or sculpture). The Master (Lingyin Abbot) answered the questions as they were asked, and their words and intentions were in harmony. The Emperor then returned to his carriage. The Master thanked him for his grace and returned to the temple. The next day, an imperial decree was issued to bestow silk and other items. On the sixth day of the eighth month of the same year, an imperial decree was issued to summon the Lingyin Abbot to enter the palace with officials, monks, and Taoists on the seventh day to have a vegetarian meal in the Guanhai Hall. After the meal, they went to the front of the Guanhai Hall to pay their respects. The Emperor granted them seats and tea. After thanking him for his grace, another imperial decree was issued, summoning only the Lingyin Abbot to the east wing of the Guanhai Hall. The Master followed the decree and entered, saying, 'Your Majesty has bestowed upon us a pure offering today, and the three teachings (Confucianism, Buddhism, and Taoism) are gathered together. This is a rare and magnificent event in the world. We are grateful for Your Majesty's kindness.' The Emperor said, 'It can indeed be called a magnificent event.' Then he granted him a seat. The Emperor said, 'I have one or two things I would like to ask you.' The Lingyin Abbot replied, 'I am willing to listen to Your Majesty's instructions.' The Emperor said, 'A few days ago, in a dream, I suddenly heard the sound of a bell and woke up. I don't know what the relationship is between this dream and awakening?' The Lingyin Abbot replied, 'Is Your Majesty asking about the awakening in the dream, or the awakening after waking up? If you are asking about the awakening after waking up, then what you are saying now is just sleep talk. If you are asking about the awakening in the dream, then there is no difference between dream and awakening. Who should distinguish them? Dream is illusion. Knowing it is illusion is to leave it. Leaving illusion is awakening. The awakened mind does not move. Therefore, it is said that if one can transform external things, one is the same as the Tathagata (Buddha).' The Emperor said, 'Since dreams and illusions are not real, where does the sound of the bell come from?' The Lingyin Abbot replied, 'It comes from where Your Majesty is asking.' The Emperor laughed. The Emperor asked again, 'A few days ago, while here, I suddenly thought of what was said before, 'Not to be a companion with the myriad dharmas.' Just this 'not to be a companion with the myriad dharmas' is very wonderful. I have gained some insight from this.' The Lingyin Abbot replied, 'How does Your Majesty understand 'not to be a companion with the myriad dharmas'?' The Emperor said, 'The four seas are not too much.' The Lingyin Abbot replied, 'What if one swallows the entire West River in one gulp?' The Emperor said, 'There is still no lack.' The Lingyin Abbot replied, 'Every time I enter the meditation room, I often ask the monks, 'What is a brand new phrase (a completely new state of mind)?' Before they can finish speaking, I hit them over the head. Sometimes I ask, 'What is the path beyond (the path that transcends everything)?' Before they can even open their mouths, I hit them.' The Emperor said, 'Why?'

卻如此。師對。才涉思惟即成剩法。才落陰界即是生死根本。參禪如斫輪擬議勿干涉。如擊石火似閃電光。已是鈍置了也。何故法無二法。心無別心。天無二日。所以德山悟道了封卻佛殿門乃云。有爾便無我有我便無爾。方能見道。近有一士人。到寺見方丈壁間臣所作偈頌。乃云。好偈頌。臣問曰。聞公學伊川之學。排佛氏是否。士人不對。臣又問曰。只如德山示眾云。釋迦彌勒是擔屎漢。十地菩薩。是守田奴。莫也是排佛么。士人惘然。臣曰。這裡有一條活路。若看得見受用不盡。如看不見非但招因帶果。更有事在。觀公所見未曾遇人。且坐喫茶。前日又有一官人問。長老年多少。臣云。七十歲。官人云。頤養得好。臣云。菜羹粥飯僧何足道。官人云。性命事如何。臣云。老僧無性命。官人云。如何無。臣云。也無如何。官人遂搖頭云。第恐未是在。臣云。非但橫點頭未是。直饒正點。頭也未是在。官人良久再問云。官員與禪僧如何。臣云。只一般。官人云。官員進身仕路。禪僧宴坐林間。安得一般。臣云。適來未與公相見時也一般。而今相見了也一般。直饒相贊相毀也一般。所以道。那伽常在定無有不定時。官人云。長老語異。可別覓一杯茶。臣云。寺事多故不能從款。大率古今言句正如　陛下向時所作布袋贊。

【現代漢語翻譯】現代漢語譯本：僧人問：『既然如此。』禪師回答：『才一涉及思惟，就成了多餘的法。才落入陰界，就是生死的根本。參禪就像用斧子砍輪子，任何的擬議都不要干涉。又如擊石的火花，似閃電的光芒。已經遲鈍了。』『為什麼呢？法無二法，心無別心，天無二日。所以德山（Deshan，唐代禪師）悟道后，封鎖了佛殿的門，說：『有你便沒有我，有我便沒有你。』才能見到真道。』『近來有一位讀書人，到寺里看到方丈室墻壁上我寫的偈頌，就說：『好偈頌。』我問他說：『聽說您學伊川（Yichuan，宋代理學家程頤）的學說，排斥佛氏，是嗎？』讀書人不回答。『我又問他說：『就像德山向大眾開示說：『釋迦（Shijia，佛教創始人釋迦牟尼佛）和彌勒（Mile，未來佛彌勒菩薩）是挑大糞的漢子，十地菩薩（Shidi Pusa，佛教中果位很高的菩薩）是看守田地的奴僕。』莫非也是排斥佛嗎？』讀書人茫然不知所措。『我說：『這裡有一條活路，如果看得見，受用不盡。如果看不見，非但招致因果報應，更有事情在後頭。』我看您的見解，未曾遇到高人。且坐下喝茶。』『前些天又有一位官員問：『長老年歲多少？』我說：『七十歲。』官員說：『頤養得好。』我說：『粗茶淡飯，僧人有什麼值得稱道的。』官員說：『性命之事如何？』我說：『老僧沒有性命。』官員說：『如何沒有？』我說：『也無如何。』『官員於是搖頭說：『恐怕未必是這樣。』我說：『非但橫著點頭未必是，就算端正地點頭，也未必是。』官員良久再次問道：『官員與禪僧如何？』我說：『只一般。』官員說：『官員走上仕途，禪僧安坐林間，怎麼能一樣？』『我說：『剛才未與您相見時也一般，現在相見了也一般。就算互相讚美或互相詆譭也一般。』所以說：『那伽（Naga，龍，這裡指有道之人）常在定中，沒有不定時。』官員說：『長老的言語奇異，可另外找一杯茶來。』我說：『寺里事務繁多，不能從容相陪。』大體上古今的言句，正如陛下（Bixia，對皇帝的尊稱）先前所作的布袋（Budai，五代時期的禪僧）贊一樣。

【English Translation】 English version: The monk asked: 'So it is?' The master replied: 'The moment thought is involved, it becomes superfluous dharma. The moment it falls into the realms of the senses, it is the root of birth and death. Practicing Chan is like chopping a wheel; do not interfere with any deliberation. Like a spark from striking a stone, like a flash of lightning. It is already dull.' 'Why? Dharma has no two dharmas, the mind has no separate minds, and the sky has no two suns. Therefore, after Deshan (Deshan, a Chan master of the Tang Dynasty) attained enlightenment, he locked the door of the Buddha hall and said: 'If there is you, there is no me; if there is me, there is no you.' Only then can one see the true Way.' 'Recently, a scholar came to the temple and saw the verses I wrote on the wall of the abbot's room and said: 'Good verses.' I asked him: 'I heard that you study the teachings of Yichuan (Yichuan, Neo-Confucian scholar Cheng Yi of the Song Dynasty) and reject Buddhism, is that so?' The scholar did not answer. 'I further asked him: 'Just as Deshan instructed the assembly, saying: 'Shakya (Shijia, the founder of Buddhism, Shakyamuni Buddha) and Maitreya (Mile, the future Buddha, Maitreya Bodhisattva) are dung-carrying men, and the Bodhisattvas of the Ten Grounds (Shidi Pusa, Bodhisattvas with very high attainment in Buddhism) are field-guarding slaves.' Is that also rejecting Buddhism?' The scholar was at a loss. 'I said: 'Here is a living path. If you can see it, you will benefit endlessly. If you cannot see it, not only will you incur karmic retribution, but there will be more to come.' I see that your understanding has not encountered a great master. Please sit down and have some tea.' 'The other day, an official asked: 'How old is the elder?' I said: 'Seventy years old.' The official said: 'Well-nourished.' I said: 'Coarse food and simple meals, what is there to praise about a monk?' The official said: 'What about the matter of life and death?' I said: 'This old monk has no life and death.' The official said: 'How is there none?' I said: 'There is also no how.' 'The official then shook his head and said: 'I am afraid that is not the case.' I said: 'Not only is shaking your head sideways not the case, but even nodding your head straight is not the case.' After a long while, the official asked again: 'How are officials and Chan monks?' I said: 'Just the same.' The official said: 'Officials advance on the path of officialdom, and Chan monks sit peacefully in the forest. How can they be the same?' 'I said: 'It was the same when I had not yet met you, and it is the same now that we have met. Even if we praise or slander each other, it is the same.' Therefore, it is said: 'Naga (Naga, dragon, here referring to a person of the Way) is always in samadhi, without any time of not being in samadhi.' The official said: 'The elder's words are strange; perhaps another cup of tea should be sought.' I said: 'The temple has many affairs, and I cannot accompany you leisurely.' In general, the words of the past and present are just like the eulogy to Budai (Budai, a Chan monk of the Five Dynasties period) that Your Majesty (Bixia, a respectful term for the emperor) composed earlier.'

其略曰。別別分明一點紅爐雪豈容存駐也。

上曰。作頌最難。師奏曰。昔時葉縣省禪師。有一法嗣住漢州什邡方水禪院曾作偈示眾曰。方水潭中鱉鼻蛇。擬心相向便榆椰。何人拔得蛇頭出。

上曰。更有一句師對。只有三句。

上曰。如何只有三句師對。意有待焉。二百年後無人下語。后大隋元靖長老舉前三句了。乃著語云。方水潭中鱉鼻蛇。又佛果圓悟禪師。亦于第三句下著語云。雲門胡餅趙州茶。臣于第三句下著語云。嚤呢噠哩吽㗶吒　上笑曰。甚好。又問。古今得受用者誰。師對　太宗皇帝。

上曰。聞太宗皇帝得大受用。師對　太宗皇帝一日幸大相國寺。見僧看經次問云看甚經。僧云。仁王護國經　太宗皇帝云。既是朕經。為甚卻在卿手裡。僧無語。臣亦曾代下一轉語。

上曰。卿如何代語。師對。當時只將經卷。當笏鞠躬云。愿　陛下萬歲萬歲萬萬歲。

上曰。好好。師奏曰　太宗皇帝又嘗見一僧問云。卿是何人。僧云。塔主　太宗皇帝云。既是朕塔。因甚是卿作主。其僧又無語。臣亦代語云　聖恩普被　上首肯。久之忽聞窗外報未牌。師奏曰　陛下日應萬機。臣不敢久留恐勞　聖聽。謝恩下殿。九年四月二日有　旨。四月八日宣入內觀堂齋。齋罷同眾起居　上問

【現代漢語翻譯】現代漢語譯本：其大意是說：要分別清楚，明明白白，就像一點紅爐雪，哪裡能容許它停留呢？

皇上說：『作頌最難。』師父回答說：『過去葉縣省禪師，有一位法嗣住在漢州什邡方水禪院，曾經作偈示眾說：方水潭中鱉鼻蛇，擬心相向便榆椰。何人拔得蛇頭出？』

皇上說：『再加一句師父的對答。』師父說：『只有三句。』

皇上說：『為什麼只有三句師父的對答？』師父說：『其中含義有所期待。二百年後沒有人能接上話。後來大隋元靖長老舉出前面三句后，於是接話說：方水潭中鱉鼻蛇。』又佛果圓悟禪師，也在第三句下接話說：雲門胡餅趙州茶。臣在第三句下接話說：嚤呢噠哩吽㗶吒。皇上笑著說：『很好。』又問：『古今得到大受用的是誰？』師父回答：『太宗皇帝。』

皇上說：『聽說太宗皇帝得到大受用。』師父回答：『太宗皇帝有一天來到大相國寺，看見僧人正在看經，問道：看什麼經？僧人說：仁王護國經（Renwang Huguo Jing）。太宗皇帝說：既然是朕的經，為什麼卻在你的手裡？』僧人無話可說。臣也曾經代替他說了句話。』

皇上說：『你如何代替他說話？』師父回答：『當時只將經卷，當做笏板鞠躬說：愿陛下萬歲萬歲萬萬歲。』

皇上說：『好好。』師父奏道：『太宗皇帝又曾經問一位僧人說：你是何人？僧人說：塔主（Tazhu）。太宗皇帝說：既然是朕的塔，為什麼是你做主？』那僧人又無話可說。臣也代替他說：聖恩普被。皇上點頭認可。過了很久，忽然聽到窗外報時說未時。師父奏道：陛下每天要處理萬機政務，臣不敢久留，恐怕勞累聖聽。』於是謝恩下殿。九年四月二日有旨，四月八日宣入內觀堂齋。齋飯完畢后，同眾人一起起居。皇上問道：

【English Translation】 English version: Its general meaning is: Distinguish clearly and distinctly, like a snowflake in a red-hot furnace, how can it be allowed to linger?

The Emperor said, 'Composing a verse is most difficult.' The Master replied, 'In the past, Zen Master Sheng of Yexian had a Dharma heir who lived in Fangshui Zen Monastery in Shifang, Hanzhou. He once composed a verse to instruct the assembly, saying: In the Fangshui pool, a turtle-nosed snake; if you try to confront it with your mind, it becomes an elm tree. Who can pull the snake's head out?'

The Emperor said, 'Add another line to the Master's response.' The Master said, 'There are only three lines.'

The Emperor said, 'Why are there only three lines in the Master's response?' The Master said, 'There is an expectation of meaning within them. For two hundred years, no one has been able to add to it. Later, Elder Yuanjing of the Great Sui Dynasty, after reciting the first three lines, added: In the Fangshui pool, a turtle-nosed snake.' Furthermore, Zen Master Foguo Yuanwu also added to the third line, saying: Yunmen's sesame cake, Zhaozhou's tea. Your subject added to the third line, saying: 'Oṃ maṇi padme hūṃ hrīḥ.' The Emperor laughed and said, 'Very good.' He then asked, 'Who in ancient and modern times has greatly benefited?' The Master replied, 'Emperor Taizong.'

The Emperor said, 'I have heard that Emperor Taizong greatly benefited.' The Master replied, 'One day, Emperor Taizong visited the Great Xiangguo Monastery and saw a monk reading a sutra. He asked, 'What sutra are you reading?' The monk said, 'The Renwang Huguo Jing (Sutra of Humane Kings Protecting the Nation).' Emperor Taizong said, 'Since it is my sutra, why is it in your hands?' The monk was speechless. Your subject once spoke on his behalf.'

The Emperor said, 'How did you speak on his behalf?' The Master replied, 'At that time, I would have taken the sutra scroll, used it as a tablet, and bowed, saying: 'May Your Majesty live ten thousand years, ten thousand years, ten thousand times ten thousand years!'

The Emperor said, 'Good, good.' The Master reported, 'Emperor Taizong once asked a monk, 'Who are you?' The monk said, 'The Pagoda Master (Tazhu).' Emperor Taizong said, 'Since it is my pagoda, why are you the master?' That monk was also speechless. Your subject would have said on his behalf: 'The Emperor's holy grace is universally bestowed.' The Emperor nodded in approval. After a long time, suddenly, they heard the announcement from outside the window that it was the hour of Wei (2 PM). The Master reported, 'Your Majesty attends to ten thousand affairs of state every day. Your subject dares not linger, lest I weary Your sacred hearing.' Then, he thanked the Emperor and descended from the hall. On the second day of the fourth month of the ninth year, there was an imperial decree to announce him into the Inner Guanhua Hall for a vegetarian meal on the eighth day of the fourth month. After the meal, he joined the assembly in their daily activities. The Emperor asked:

曰。相將結夏。師奏曰。此乃叢林成規。西天于結夏日鑄蠟人藏土窟中。結夏九十日。戒行精潔則蠟人冰。不然則蠟人不全。故號為僧蠟。

上曰。觀行如何天竺法。師奏云。今日十六人入觀堂修三年凈觀。

上曰。觀者是觀想。忘想顛倒相持何時得了。師對。以賊捉賊將心覓心。故楞嚴呵云。想念不可脫云何獲圓通。

上曰。如華嚴大經要妙。只在偈贊處。爭如十地頓超。師對。如華嚴經偈贊。只聞得四句則八十一卷華嚴一時了畢。

上曰。須盡底透得徹始得。師對。曹洞下禪多雲。直須盡底去。如何得盡底去。上擲下羽扇于榻前默然正坐。時眾皆惘然相顧無語。師即起身近前奏曰。今日乃釋迦如來誕慶之辰　陛下作此一段勝事。臣等見所未見聞所聞。時大雨乃曰。直得天雨四花地搖六震。適來諸山皆有頌臣獨無。而今輒有一頌。

上曰。如何。師對。未至禁門時舉似　陛下了也。

上曰。何妨再舉一遍看。師對不可頭上更安頭。

上曰。朕也要知。師退一步奏曰。臣深領此一問。

上曰。更有也無。師對。當似今日。又奏曰。昔見臺州守宗穎。問因看法華經云。佛身長無量百千萬億那由他由旬。到此直是疑著。是時臣擲下扇子于地上云。爾且道。我扇長多少。

【現代漢語翻譯】現代漢語譯本：皇上說：『僧人們要一起結夏安居。』禪師回答說：『這是叢林的規矩。在西天（指古代印度）結夏安居之日，會鑄造蠟人藏在土窟中。結夏安居九十天，如果戒律清凈，行為精嚴，蠟人就會變成冰。不然，蠟人就會殘缺不全。所以（結夏安居）被稱為僧人的年齡。』皇上說：『觀行（Vipassanā，內觀）如何傚法天竺（古代印度）的修行方法？』禪師回答說：『今天有十六個人進入觀堂，修習三年的凈觀。』皇上說：『觀，是觀想。妄想和顛倒相互糾纏，什麼時候才能了悟？』禪師回答說：『用盜賊去捉盜賊，用意識去尋找意識。所以《楞嚴經》（Śūraṅgama Sūtra）呵斥說：『想念不可脫，云何獲圓通？』（如果不能擺脫妄想，又怎麼能獲得圓滿通達的智慧？）』皇上說：『像《華嚴經》（Avataṃsaka Sūtra）這樣的大經，其精妙之處只在于偈頌讚嘆之處，又怎能比得上十地（菩薩修行的十個階段）的頓超？』禪師回答說：『如果能領會《華嚴經》的偈頌讚嘆，哪怕只聞得四句，就能一時了悟八十一卷《華嚴經》的全部內容。』皇上說：『必須徹底領悟才能行。』禪師回答說：『曹洞宗的禪師大多說：『必須徹底地去探究。』如何才能徹底地去探究呢？』皇上將羽扇扔在榻前，默然端坐。當時眾人都茫然地互相看著，說不出話來。禪師立刻起身，走上前奏道：『今日是釋迦如來（Śākyamuni Tathāgata）誕辰，陛下做了這樣一段殊勝的事情，我們看到了前所未見，聽到了前所未聞。』當時下起了大雨，禪師說：『真是天雨四花，地搖六震。剛才各位山僧都有頌詞，唯獨我沒有。現在我勉強作一頌。』皇上說：『如何？』禪師回答說：『未至禁門時舉似，陛下了也。』（在還沒到宮門的時候，就已經稟告給陛下了。）皇上說：『不妨再說一遍看看。』禪師回答說：『不可頭上更安頭。』（不能畫蛇添足。）皇上說：『朕也想知道。』禪師退一步奏道：『臣深領此一問。』皇上說：『還有嗎？』禪師回答說：『當似今日。』又奏道：『以前我見到臺州守宗穎，他問我，因為看《法華經》（Lotus Sūtra）時讀到：『佛身長無量百千萬億那由他由旬。』（佛的身軀有無量百千萬億那由他由旬那麼長。）到這裡就產生了疑惑。當時我把扇子扔在地上說：『你且說說，我的扇子有多長？』

【English Translation】 English version: The Emperor said, 'The monks are about to begin the summer retreat together.' The Chan Master replied, 'This is a rule of the Sangha. In the Western Lands (ancient India), on the day of the summer retreat, they would cast wax figures and hide them in earthen caves. During the ninety days of the summer retreat, if the precepts are pure and the conduct is refined, the wax figures would turn to ice. Otherwise, the wax figures would be incomplete. Therefore, it is called the 'monk's age'.' The Emperor said, 'How does Vipassanā (觀行) emulate the practice of the Western Lands (ancient India)?' The Chan Master replied, 'Today, sixteen people have entered the meditation hall to practice three years of pure contemplation.' The Emperor said, 'Contemplation (觀) is visualization. When will one be able to realize enlightenment if delusional thoughts and inversions are intertwined?' The Chan Master replied, 'Using a thief to catch a thief, using the mind to seek the mind. Therefore, the Śūraṅgama Sūtra (楞嚴經) scolds: 'If thoughts cannot be detached, how can one attain perfect penetration?' The Emperor said, 'Like the Avataṃsaka Sūtra (華嚴經), its essence lies only in the verses of praise. How can it compare to the sudden transcendence of the Ten Grounds (十地, the ten stages of a Bodhisattva's practice)?' The Chan Master replied, 'If one can comprehend the verses of praise in the Avataṃsaka Sūtra, even if only hearing four lines, one can instantly understand the entire eighty-one volumes of the Avataṃsaka Sūtra.' The Emperor said, 'One must thoroughly understand it to succeed.' The Chan Master replied, 'Chan masters of the Caodong (曹洞) school often say: 'One must go to the very bottom.' How can one go to the very bottom?' The Emperor threw his feather fan in front of the couch and sat silently. At that moment, everyone looked at each other blankly, speechless. The Chan Master immediately got up, stepped forward, and reported: 'Today is the birthday of Śākyamuni Tathāgata (釋迦如來). Your Majesty has done such a wonderful thing, we have seen what we have never seen before, and heard what we have never heard before.' At that time, it rained heavily, and the Chan Master said: 'It is truly raining four flowers and the earth is shaking in six ways. Just now, all the mountain monks had verses, but I alone did not. Now I will reluctantly compose one.' The Emperor said, 'How so?' The Chan Master replied, 'It was reported before reaching the palace gate; Your Majesty has already understood.' The Emperor said, 'Why not say it again for me to see?' The Chan Master replied, 'One cannot add a head on top of a head.' The Emperor said, 'I also want to know.' The Chan Master stepped back and reported: 'I deeply understand this question.' The Emperor said, 'Is there more?' The Chan Master replied, 'It should be like today.' He further reported: 'In the past, I saw Zong Ying, the governor of Taizhou, who asked me because when reading the Lotus Sūtra (法華經), he came across the passage: 'The Buddha's body is immeasurable, hundreds of thousands of millions of nayutas of yojanas (佛身長無量百千萬億那由他由旬).' He became doubtful at this point. At that time, I threw my fan on the ground and said: 'Tell me, how long is my fan?'

與佛身相去幾何。渠惘然無答。

上曰。此是妙處如庖丁解牛。師對。不見全牛可下刀。無垢光中本三昧　上首肯之。師謝恩歸位。

上曰。修禪定者如何。師對。初機若有所習則不名大定。大定等虛空了無修習處。亦無起滅出入處　陛下看此習定之者。儘是未證果位凡夫。直饒習到四禪八定亦未為究竟。故圭峰宗密禪師云。非想定后還作非貍之身。昔有僧名頂三教。嘗作偈示眾云。四禪舍念常清凈。半是真如半是空。此處修行多岐路。行人到者莫匆匆。一邊頓證則一念作佛。一邊差別則墮在二乘。窮空不歸四六二萬十千劫。修行再入輪迴。故云。繁興永處那伽定。那伽常在定無有不定時。乃至風動塵起雲行雨施悉皆在定。傅大士云。欲學諸三昧。是動非在禪。心隨境界流。云何名為定。此乃是不動真智也　上曰是。眾皆起謝恩下殿。師再入奏曰。臣去年八月二日奏對錄。並七佛偈。日本國法師問道錄。三日前亦曾乞進。

上曰。已看得數版未了在。師奏曰。七佛偈去冬因沈介尚書問。第三毗舍浮佛偈云。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。

上曰。他如何問。師奏曰。前境若無心亦無。他到此生疑。卻問如何。臣答云。未有尚書時喚什麼作境。心境俱空

【現代漢語翻譯】與佛身相去幾何？他茫然無語。

皇上說：『這是精妙之處，如同庖丁解牛。』禪師回答：『不見完整的牛，如何下刀？無垢光明中本自具足三昧（Samadhi，指禪定）。』皇上點頭讚許。禪師謝恩退回原位。

皇上問：『修習禪定的人應該如何做？』禪師回答：『初學者如果有所執著，就不能稱為大定（Mahasamadhi，指偉大的禪定）。大定等同於虛空，沒有修習之處，也沒有生滅出入之處。陛下所見的這些修習禪定的人，都是尚未證得果位的凡夫。即使修到四禪八定，也未達到究竟。所以圭峰宗密禪師說：『從非想定出來后，還會變成野貓的身體。』以前有位僧人名叫頂三教，曾經作偈示眾說：『四禪捨棄念頭，常保清凈，一半是真如（Tathata，指事物的本性），一半是空。』在此處修行，歧路很多，修行之人不要匆忙。一邊頓悟，則一念成佛；一邊分別執著，則墮入二乘（Sravakayana and Pratyekabuddhayana，指聲聞乘和緣覺乘）。窮盡空性而不歸於本源，要經歷四六二萬十千劫，修行后再次進入輪迴。所以說：『繁雜的活動永遠處於那伽定（Naga Samadhi，指龍的禪定）。』那伽常常處於禪定之中，沒有不定的時刻，乃至風動塵起、雲行雨施，都處於禪定之中。傅大士說：『想要學習各種三昧，這是動而不是禪定。心隨境界流轉，如何能稱為禪定？』這才是真正不動的智慧啊！』皇上說：『是。』眾人都起身謝恩，退下殿去。禪師再次進奏說：『臣去年八月二日的奏對記錄，以及七佛偈，日本國法師問道記錄，三天前也曾請求進呈。』

皇上說：『已經看了幾版，還沒看完。』禪師奏道：『七佛偈去年冬天因沈介尚書詢問，第三毗舍浮佛（Vipasyin Buddha，過去七佛之一）偈說：『假借四大（Earth, water, fire, and wind，指地、水、火、風四大元素）以為身，心本無生，因境而有。前境若無，心亦無，罪福如幻，起亦滅。』

皇上問：『他是如何問的？』禪師奏道：『前境若無，心亦無，他到這裡產生疑惑，就問為什麼。臣回答說：『沒有尚書的時候，你叫什麼作境？心境皆空。』

【English Translation】 How far away is it from the Buddha's body?' He was at a loss for an answer.

The Emperor said, 'This is the subtle point, like a butcher dissecting an ox.' The Master replied, 'Without seeing the whole ox, how can one wield the knife? In the immaculate light, the Samadhi (Samadhi, referring to meditative absorption) is inherently complete.' The Emperor nodded in approval. The Master thanked him and returned to his position.

The Emperor asked, 'How should those who cultivate Dhyana (Dhyana, referring to meditation) do so?' The Master replied, 'If a beginner is attached to something, it cannot be called Mahasamadhi (Mahasamadhi, referring to great meditative absorption). Mahasamadhi is like the void, with no place for cultivation, nor any place for arising, ceasing, entering, or exiting. Those who practice meditation that Your Majesty sees are all ordinary people who have not yet attained the fruit of enlightenment. Even if they cultivate to the Four Dhyanas and Eight Samadhis, they have not reached the ultimate. Therefore, Zen Master Guifeng Zongmi said, 'After emerging from the state of neither perception nor non-perception, one may still be reborn as a wildcat.' In the past, there was a monk named Ding Sanjiao, who once composed a verse to show the assembly, saying, 'The Four Dhyanas abandon thoughts and remain constantly pure; half is Tathata (Tathata, referring to suchness or the true nature of things), half is emptiness.' There are many divergent paths in cultivating here; those who travel them should not be hasty. On one side, sudden enlightenment leads to Buddhahood in a single thought; on the other side, differential attachment leads to falling into the Two Vehicles (Sravakayana and Pratyekabuddhayana, referring to the Hearer Vehicle and the Solitary Realizer Vehicle). Exhausting emptiness without returning to the source requires forty-six trillion and ten thousand kalpas (Kalpa, referring to an aeon), and after cultivation, one re-enters Samsara (Samsara, referring to the cycle of birth, death, and rebirth). Therefore, it is said, 'Complex activities are eternally in Naga Samadhi (Naga Samadhi, referring to the Samadhi of the Dragon).' The Naga is always in Samadhi, with no time that is not in Samadhi, even the wind moving, dust rising, clouds moving, and rain falling are all in Samadhi.' Layman Fu Dashi said, 'Wanting to learn various Samadhis is movement, not Dhyana. The mind flows with the realm of objects; how can this be called Samadhi?' This is truly unmoving wisdom!' The Emperor said, 'Yes.' Everyone rose, thanked the Emperor, and left the hall. The Master re-entered and reported, 'The record of my audience on the second day of the eighth month of last year, as well as the Verses of the Seven Buddhas and the record of questions from the Japanese Dharma Master, I also requested to present three days ago.'

The Emperor said, 'I have read several versions, but have not finished them yet.' The Master reported, 'The Verses of the Seven Buddhas were inquired about by Vice Minister Shen Jie last winter. The verse of the third Vipasyin Buddha (Vipasyin Buddha, one of the Seven Buddhas of the Past) says, 'Borrowing the Four Great Elements (Earth, water, fire, and wind, referring to the four elements) to form the body, the mind is originally unborn, arising from the realm of objects. If the realm of objects is absent, the mind is also absent; merit and demerit are like illusions, arising and ceasing as well.'

The Emperor asked, 'How did he ask?' The Master reported, 'If the realm of objects is absent, the mind is also absent; he became doubtful at this point and asked why. I replied, 'Before there was a Vice Minister, what did you call the realm of objects? Both mind and realm are empty.'

是個什麼。渠默有契證。

上曰。朕近日於四海不為多處。別得一轉語云。明鏡絕纖塵。師奏曰。臣感蒙　聖訓。謝恩下殿。

臺州洪福子文禪師上堂。不昧不落作么會。會得依前墮野狐。一夜涼風生畫角。滿船明月泛江湖。

續傳燈錄卷第二十八

續傳燈錄卷第二十九目錄

大鑒下第十六世太平勤禪師法嗣十六人文殊心道禪師南華知昺禪師龍牙智才禪師蓬萊卿禪師何山守珣禪師泐潭擇明禪師寶藏本禪師祥符清海禪師凈眾了燦禪師谷山海禪師(已上十人見錄)靈巖晝禪師啟霞楚謙禪師福聖深禪師千山智嵩禪師融藏主發書記(已上六人無錄)龍門佛眼遠禪師法嗣二十一人龍翔士圭禪師云居善悟禪師西禪文璉禪師黃龍法忠禪師烏巨道行禪師白楊法順禪師云居法如禪師歸宗正賢禪師道場明辨禪師方廣深禪師成都世奇首座凈居尼惠溫禪師憑楫給事(已上十三人見錄)云居圓禪師云居祖禪師三聖道方禪師寂庵主三角劼禪師三聖真常禪師辨侍者越州石佛世奇禪師(已上八人無錄)開福道寧禪師法嗣一人大溈善果禪師(見錄)自得暉禪師法嗣四人雪竇德云禪師仗錫崇堅禪師華藏慧祚禪師雪竇煥禪師(已上四人無錄)瑞巖石窗恭禪師法嗣二人凈慈重皎禪師凈慈壁禪師(已上二人無錄)大溈智禪師法嗣四人雪

【現代漢語翻譯】『這是什麼？』（指代什麼？）『它沒有契證。』（沒有可以證明的東西）

皇上說：『朕近日對於四海不為多處，別得一轉語云：明鏡絕纖塵。』（朕最近覺得普天之下並不算大，另外得到一句轉語說：明亮的鏡子沒有一絲塵埃。）師父奏道：『臣感蒙聖訓，謝恩下殿。』（臣下感謝皇上的教誨，謝恩退下。）

臺州洪福子文禪師上堂：『不昧不落作么會？會得依前墮野狐。一夜涼風生畫角，滿船明月泛江湖。』（不昧不落，如何領會？領會了依然會墮入野狐禪。一夜涼風吹起號角聲，滿船沐浴在明月光輝中，漂盪在江湖上。）

《續傳燈錄》卷第二十八

《續傳燈錄》卷第二十九目錄

大鑒下第十六世太平勤禪師法嗣十六人：文殊心道禪師、南華知昺禪師、龍牙智才禪師、蓬萊卿禪師、何山守珣禪師、泐潭擇明禪師、寶藏本禪師、祥符清海禪師、凈眾了燦禪師、谷山海禪師(以上十人見錄)；靈巖晝禪師、啟霞楚謙禪師、福聖深禪師、千山智嵩禪師、融藏主、發書記(以上六人無錄)。龍門佛眼遠禪師法嗣二十一人：龍翔士圭禪師、云居善悟禪師、西禪文璉禪師、黃龍法忠禪師、烏巨道行禪師、白楊法順禪師、云居法如禪師、歸宗正賢禪師、道場明辨禪師、方廣深禪師、成都世奇首座、凈居尼惠溫禪師、憑楫給事(以上十三人見錄)；云居圓禪師、云居祖禪師、三聖道方禪師、寂庵主、三角劼禪師、三聖真常禪師、辨侍者、越州石佛、世奇禪師(以上八人無錄)。開福道寧禪師法嗣一人：大溈善果禪師(見錄)。自得暉禪師法嗣四人：雪竇德云禪師、仗錫崇堅禪師、華藏慧祚禪師、雪竇煥禪師(以上四人無錄)。瑞巖石窗恭禪師法嗣二人：凈慈重皎禪師、凈慈壁禪師(以上二人無錄)。大溈智禪師法嗣四人：雪

【English Translation】 'What is it?' (referring to what?) 'It has no proof.' (nothing to prove it)

The Emperor said: 'Recently, I don't think much of the world, and I have another saying: A bright mirror is free from even the finest dust.' The master replied: 'I am grateful for the sacred instruction and thank you for your grace.'

Zen Master Ziwen of Hongfu Temple in Taizhou gave a lecture: 'How do you understand 'neither ignorance nor falling'? If you understand, you will still fall into the fox's zen. A cool breeze arises from the painted horn at night, and the full moon shines on the river and lake.'

Continuation of the Record of the Transmission of the Lamp, Volume 28

Continuation of the Record of the Transmission of the Lamp, Volume 29, Table of Contents

Sixteenth Generation under Dajian, Sixteen Dharma Heirs of Zen Master Taiping Qin: Zen Master Wenshu Xindao, Zen Master Nanhua Zhibing, Zen Master Longya Zhicai, Zen Master Penglai Qing, Zen Master Heshan Shouxun, Zen Master Letan Zeming, Zen Master Baozang Ben, Zen Master Xiangfu Qinghai, Zen Master Jingzhong Liaocan, Zen Master Gushan Hai (the above ten are recorded); Zen Master Lingyan Zhou, Zen Master Qixia Chuqian, Zen Master Fusheng Shen, Zen Master Qianshan Zhisong, Dharma Master Rongzang, Secretary Fa (the above six are not recorded). Twenty-one Dharma Heirs of Zen Master Foyan Yuan of Longmen: Zen Master Longxiang Shigui, Zen Master Yunju Shangu, Zen Master Xichan Wenlian, Zen Master Huanglong Fazhong, Zen Master Wuju Daohang, Zen Master Baiyang Fashun, Zen Master Yunju Faru, Zen Master Guizong Zhengxian, Zen Master Daochang Mingbian, Zen Master Fangguang Shen, Head Monk Shiqi of Chengdu, Nun Huiven of Jingju Temple, Attendant Pingji (the above thirteen are recorded); Zen Master Yunju Yuan, Zen Master Yunju Zu, Zen Master Sansheng Daofang, Hermit Ji, Zen Master Sanjiao Jie, Zen Master Sansheng Zhenchang, Attendant Bian, Stone Buddha of Yuezhou, Zen Master Shiqi (the above eight are not recorded). One Dharma Heir of Zen Master Kaifu Daoning: Zen Master Dawei Shanguo (recorded). Four Dharma Heirs of Zen Master Zide Hui: Zen Master Xuedou Deyun, Zen Master Zhangxi Chongjian, Zen Master Huazang Huizuo, Zen Master Xuedou Huan (the above four are not recorded). Two Dharma Heirs of Zen Master Shichuang Gong of Ruiyan: Zen Master Jingci Chongjiao, Zen Master Jingci Bi (the above two are not recorded). Four Dharma Heirs of Zen Master Dawei Zhi: Xue

蓋澄禪師石霜能禪師泰岳久禪師陳與義居士(已上四人無錄)

續傳燈錄卷第二十九目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第二十九

大鑒下第十六世

太平勤禪師法嗣

常德府文殊心道禪師。眉州徐氏子。年三十得度。詣成都習唯識自以為至。同舍詰之曰。三界唯心萬法唯識。今目前萬象縱然心識安在。師茫然不知對。遂出關周流江淮。既抵舒之太平。聞佛鑒禪師夜參舉趙州柏樹子話。至覺鐵嘴云先師無此語莫謗先師好。因大疑提撕既久。一夕豁然。即趨丈室擬敘所悟。鑒見來便閉門。師曰。和尚莫謾某甲。鑒云。十方無壁落何不入門來。師以拳擉破窗紙。鑒即開門搊住云。道道。師以兩手捧鑒頭作口啐而出。遂呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。鑒深然之。每對客稱賞。後命分座。襄守請開法天寧。未幾擢大別文殊。上堂曰。師子顰呻象王哮吼。雲門北斗里藏身。白雲因何喚作手。三世諸佛不能知。貍奴白牯卻知有。且道作么生是他知有底事。雨打梨花蛺蝶飛。風吹柳絮毛毬走。上堂拈拄杖直上指曰。恁么時刺破憍尸迦腳

【現代漢語翻譯】現代漢語譯本：蓋澄禪師、石霜能禪師、泰岳久禪師、陳與義居士（以上四人沒有相關記錄）。

《續傳燈錄》卷第二十九目錄（終）大正藏第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第二十九

大鑒下第十六世

太平勤禪師法嗣

常德府文殊心道禪師，眉州徐氏之子。三十歲時出家得度。前往成都學習唯識學，自認為已經領悟到了精髓。同住的僧人詰問道：『三界唯心，萬法唯識。現在眼前的萬象，縱然是心識所現，那麼心識又在哪裡呢？』禪師茫然不知如何回答。於是離開寺院，周遊江淮一帶。到達舒州的太平寺時，聽到佛鑒禪師在晚參時舉趙州『柏樹子』的話頭，講到覺鐵嘴說『先師沒有說過這樣的話，不要誹謗先師』。因此大起疑情，不斷參究，過了很久，一天晚上忽然開悟。立即前往方丈室，想要敘述自己所悟到的道理。佛鑒禪師看見他來，就關上了門。禪師說：『和尚不要欺騙我。』佛鑒禪師說：『十方沒有墻壁，為什麼不入門進來？』禪師用拳頭打破窗戶紙。佛鑒禪師立即開門抓住他說：『說！說！』禪師用兩手捧住佛鑒禪師的頭，像口啐一樣地出來。於是呈上偈語說：『趙州有個柏樹的話頭，禪客們相傳遍天下。大多是摘葉尋枝，不能直接向根源處體會。覺公說沒有這句話，正是惡言當面罵。禪人如果具有通達的眼光，最好在此中辨別真假。』佛鑒禪師深深地讚許他。每次面對客人，都稱讚賞識他。後來命他分座說法。襄守邀請他在天寧寺開法。不久，被提拔到大別山的文殊寺。上堂說法時說：『師子發出呻吟，像王發出怒吼，雲門在北斗里藏身，白雲為什麼叫做手？三世諸佛不能知道，貍奴和白牯卻知道。那麼，他們知道的是什麼事呢？雨打梨花，蛺蝶飛舞；風吹柳絮，毛毬滾動。』上堂時拿起拄杖，直指向上說：『這個時候，刺破憍尸迦（Indra，帝釋天）的腳。』

【English Translation】 English version: Chan Master Gai Cheng, Chan Master Shi Shuang Neng, Chan Master Tai Yue Jiu, Layman Chen Yu-yi (no records for the above four).

Continuation of the Transmission of the Lamp, Volume 29, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 29

Sixteenth Generation from Dajian (Huineng)

Dharma Successor of Chan Master Taiping Qin

Chan Master Xin Dao of Wenshu Monastery in Changde Prefecture, son of the Xu family of Meizhou. He became a monk at the age of thirty. He went to Chengdu to study the Vijnanavada (Yogacara) school, believing he had reached its essence. A fellow monk questioned him, saying, 'The three realms are only mind, all dharmas are only consciousness. Now, the myriad phenomena before our eyes, even if they are manifestations of mind and consciousness, where is that mind and consciousness?' The Chan Master was at a loss for an answer. He then left the monastery and traveled around the Jianghuai area. When he arrived at Taiping Monastery in Shuzhou, he heard Chan Master Fojian cite the 'cypress tree' koan of Zhaozhou during the evening meditation, mentioning Jue Tiezui's saying, 'The former master did not say such a thing; do not slander the former master.' This aroused great doubt in him, and he investigated it continuously. One night, he suddenly awakened. He immediately went to the abbot's room, intending to describe what he had realized. Fojian saw him coming and closed the door. The Chan Master said, 'Venerable Abbot, do not deceive me.' Fojian said, 'The ten directions have no walls; why not enter?' The Chan Master broke the window paper with his fist. Fojian immediately opened the door, grabbed him, and said, 'Speak! Speak!' The Chan Master held Fojian's head with both hands, making a spitting-like sound. Then he presented a verse, saying, 'Zhaozhou has a cypress tree koan, which Chan practitioners transmit throughout the world. Most are picking leaves and searching branches, unable to directly understand the source. Jue Gong said there is no such saying, which is evil words scolding to the face. If Chan practitioners have penetrating eyes, it is best to discern truth and falsehood in this.' Fojian deeply approved of him. He praised and admired him to every guest. Later, he ordered him to share the seat and expound the Dharma. The governor of Xiang invited him to open the Dharma at Tianning Monastery. Soon after, he was promoted to Wenshu Monastery on Dabie Mountain. During an assembly, he said, 'The lion groans, the elephant king roars, Yunmen hides in the Big Dipper, why is white cloud called hand? The Buddhas of the three worlds cannot know, but the cat and the white cow know. Then, what is it that they know? Rain beats pear blossoms, butterflies fly; wind blows willow catkins, wool balls roll.' During the assembly, he raised his staff and pointed it straight up, saying, 'At this moment, pierce the foot of Kausika (Indra).'

跟。卓一下曰。恁么時卓碎閻羅王頂骨。乃指東畔曰。恁么時穿過東海鯉魚眼睛。指西畔曰。恁么時塞卻西王母鼻孔。且道總不恁么時如何。今年雨水多各宜頻曬眼。宣和改元下詔改僧為德士。上堂。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義當觀時節因緣。且道即今是甚麼時節。毗盧遮那頂戴寶冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯順時宜。一人既爾眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酒。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步便到大羅天上。退一步卻入九幽城中。只如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。二年九月復僧上堂。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖法之有難。教中明載無不委知。較量年代正在於茲。魔得其便惑亂正宗。僧改俗形佛更名字。妄生邪解刪削經文。鐃鈸停音缽盂添足。多般矯詐欺罔　聖君。賴我　皇帝陛下聖德聖明。不忘付囑不廢其教。特賜宸章頒行天下。仍許僧尼重新披削。實謂寒灰再焰枯木重榮。不離俗形而作僧形。不出魔

【現代漢語翻譯】現代漢語譯本：僧人敲了一下禪床說：『如果是這樣，就擊碎閻羅王的頭骨。』又指著東邊說：『如果是這樣，就穿過東海鯉魚的眼睛。』指著西邊說：『如果是這樣，就堵住西王母的鼻孔。』那麼，總不是這樣的時候又該如何呢？今年雨水多，大家應該勤曬眼睛（比喻看清真相）。宣和年間改元，下詔將僧人改為德士。上堂說法：祖師西來傳達的真意，今天顯得格外新穎。過去是比丘（bhiksu，佛教出家男眾）的形象，現在是老君（道教始祖）的形態。身披銀色鑲邊的鶴氅，頭包著芭蕉葉做的頭巾。作為林泉間無所事事的客人，兩次受到君王的恩惠。所以說，想要了解佛性的真義，應當觀察時節因緣。那麼，現在是什麼時節呢？毗盧遮那佛（Vairocana，報身佛）頭戴寶冠，是爲了顯示真諦中也有俗諦。文殊（Manjusri，智慧的象徵）老者身披鶴氅，是爲了順應時宜。一個人這樣，眾人也一樣。大家共同建立叢林，慶幸群仙聚會，一同飲用迷仙酒，同唱步虛詞。或者觀看靈寶度人經，或者講述長生不老藥。月下彈琴，指尖發出太古的聲音；軒前下棋，巧妙的著法超出神機妙算之外。進一步便到達大羅天上，退一步卻進入九幽城中。如果是不進不退一句，又該怎麼說呢？即使羽化登仙到達三清的道路，終究還是輪迴中的虛幻之身。宣和二年九月恢復僧人身份，上堂說法：不穿田衣（僧衣）而穿羽衣（道士服），老君的形象頗為相宜。一年半的時間裡閑來思考，大致上興盛和衰敗各有其時。我佛如來預先預言了佛法將有災難，佛經中明白記載，沒有不詳細知道的。衡量年代，正是在這個時候。魔（Mara，佛教中的惡魔）得其便利，迷惑擾亂正宗。僧人改變俗世的形象，佛（Buddha，覺悟者）更改名字。隨意產生邪惡的見解，刪減經文。停止敲打鐃鈸，缽盂上新增裝飾。用各種各樣的虛假欺騙矇蔽聖明的君主。幸虧我皇帝陛下聖明有德，不忘記佛的囑託，不廢棄佛教的教義，特地頒佈聖旨通行天下，仍然允許僧尼重新剃度出家。這實在是寒冷的灰燼再次燃起火焰，枯萎的樹木重新煥發生機。不離開俗世的形象而做僧人的事情，不超出魔的範圍。

【English Translation】 English version: The monk struck the meditation platform once and said, 'If it is so, then shatter the skull of King Yama (Yama, the lord of death).' Then, pointing to the east, he said, 'If it is so, then pierce through the eye of the carp in the East Sea.' Pointing to the west, he said, 'If it is so, then block the nostrils of the Queen Mother of the West (Xi Wangmu, a Taoist deity).' So, what about when it is not so at all? This year there is a lot of rain, everyone should frequently sun their eyes (a metaphor for seeing the truth clearly).' During the Xuanhe era, the reign title was changed, and an edict was issued to change monks into Taoist priests. Ascending the hall to preach: The true meaning conveyed by the patriarchs from the West appears particularly new today. In the past, it was the image of a bhiksu (bhiksu, a Buddhist monk), now it is the form of Laozi (Laozi, the founder of Taoism). Wearing a crane cloak with silver trim, and a turban made of banana leaves. As a carefree guest in the forests and springs, I have twice received the grace of the ruler. Therefore, it is said that if you want to understand the true meaning of Buddha-nature, you should observe the conditions of the times. So, what time is it now? Vairocana Buddha (Vairocana, the Sambhogakaya Buddha) wears a jeweled crown to show that there is also the mundane truth within the ultimate truth. The old man Manjusri (Manjusri, the symbol of wisdom) wears a crane cloak to conform to the times. If one person is like this, so are all people. Everyone jointly establishes a monastery, rejoicing in the gathering of immortals, drinking the intoxicating wine of the immortals together, and chanting Taoist hymns together. Or reading the Lingbao Duren Jing (a Taoist scripture), or talking about the elixir of immortality. Playing the zither under the moon, the fingertips emit the sound of ancient times; playing chess in front of the pavilion, the ingenious moves are beyond divine calculation. One step forward leads to the Great Heaven of Purity, one step back leads to the Nine Nether Cities. If it is a sentence of neither advancing nor retreating, then how should it be said? Even if you ascend to immortality on the path of the Three Purities, it is still an illusory body in reincarnation. In the ninth month of the second year of Xuanhe, the status of monks was restored. Ascending the hall to preach: Not wearing the kasaya (monk's robe) but wearing the feather robe (Taoist robe), the image of Laozi is quite suitable. Thinking idly for a year and a half, generally speaking, prosperity and decline each have their time. My Buddha Tathagata (Buddha, 'the Thus Come One') foretold the difficulties of the Dharma, which are clearly recorded in the scriptures, and nothing is not known in detail. Measuring the era, it is precisely at this time. Mara (Mara, the demon in Buddhism) takes advantage of this, confusing and disturbing the orthodox teachings. Monks change their worldly image, and the Buddha (Buddha, the enlightened one) changes his name. Randomly generating evil views, deleting scriptures. Stopping the beating of cymbals and adding decorations to the alms bowl. Using all kinds of falsehoods to deceive the wise ruler. Fortunately, my Emperor is wise and virtuous, not forgetting the Buddha's entrustment, not abandoning the teachings of Buddhism, and specially issuing an imperial decree to circulate throughout the world, still allowing monks and nuns to be re-ordained. This is truly like cold ashes rekindling the flame, and withered trees regaining their vitality. Doing the work of a monk without leaving the worldly form, not going beyond the realm of Mara.

界而入佛界。重鳴法鼓再整頹綱。迷仙酬變為甘露瓊漿。涉虛詞翻作還鄉曲子。放下銀木簡拈起尼師壇。昨朝稽首擎拳。今日和南不審。只改舊時相不改舊時人。敢問大眾舊時人是一個是兩個。良久曰。秋風也解嫌狼藉。吹盡當年道教灰。建炎三年春示眾舉臨濟入滅囑三聖因緣。師曰。正法眼藏瞎爐滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏三月賊鐘相叛。其徒欲舉師南奔者。師曰。學道所以了生死何避之有。賊至。師曰。速見殺以快汝心。賊即舉槊殘之。血皆白乳。賊駭引席覆之而去。

韶州南華知昺禪師。蜀之永康人也。上堂。此事最希奇。不礙當頭說。東鄰田舍翁。隨例得一橛。非唯貫聲色。亦乃應時節。若問是何宗。八字不著丿。擊禪床下座。上堂。日日說時時舉。似地擎山爭幾許。隴西鸚鵡得人憐。大都只為能言語。休思惟帶伴侶。智者聊聞猛提取。更有一般也大奇。貓兒偏解捉老鼠。上堂一拄杖向空中攪曰。攪長河為酥酪。鰕蟹猶自眼搭眵。卓一下曰。變大地作黃金。窮漢依前赤骨力。為復自家無分。為復不肯承當。可中有個漢荷負得行。多少人失錢遭罪。再卓一下曰。還會么。寶山到也須開眼。勿使忙忙空手回。上堂。春光爛熳華爭發。子規啼落西山月。憍梵缽提長吐舌。底

【現代漢語翻譯】現代漢語譯本：跨越界限而進入佛的境界。重新敲響法鼓，再次整頓衰敗的綱常。將迷惑的仙樂轉變為甘甜的瓊漿。將虛浮的言辭翻譯成迴歸故鄉的曲調。放下銀木簡，拿起尼師壇（坐具）。昨天還稽首作揖，今天就合掌問候。只是改變了舊時的外貌，卻沒有改變舊時的人。敢問各位，舊時的人是一個還是兩個？沉默良久后說：『秋風也嫌棄這狼藉的景象，吹盡了當年道教的灰燼。』建炎三年春天，向大眾開示，舉了臨濟（Linji，禪宗大師）入滅時囑託三聖（Sansheng，人名）的因緣。禪師說：『正法眼藏（Zhengfa Yanzang，佛法正宗）已經熄滅，臨濟（Linji）何曾說過這樣的話？』現在和過去的人都在胡亂傳言，不相信的話就看看三個月后。到了閏三月，賊人鐘相（Zhong Xiang，人名）叛亂，他的徒弟想擁立禪師向南逃奔。禪師說：『學道是爲了了脫生死，為什麼要逃避呢？』賊人到了，禪師說：『快點殺了我，以滿足你們的心意。』賊人就用長矛刺殺他，流出的血都是白色的乳狀。賊人驚駭，用草蓆覆蓋他的身體后離開了。

韶州南華寺的知昺（Zhibing，人名）禪師，是蜀地永康人。上堂說法：『這件事最稀奇，不妨當面說。東邊的鄰居老翁，也隨便得到了一塊。不僅僅貫通聲色，也應和時節。如果問是什麼宗派，『八』字不帶撇。』敲擊禪床後下座。上堂說法：『每天說，時時舉，像大地支撐山嶽，能爭多少？隴西的鸚鵡被人憐愛，大多隻是因為能說話。』停止思惟，不要結伴侶，智者聽聞后要猛然提取。還有一種也很大奇，貓兒偏偏會捉老鼠。上堂說法，用一根拄杖向空中攪動說：『攪動長河成為酥酪，蝦蟹仍然眼皮耷拉。』頓了一下說：『變大地為黃金，窮人依舊赤貧。』是因為自己沒有份，還是不肯承擔？可有人能承擔得起。多少人失錢遭罪。再次頓了一下說：『會了嗎？寶山到了也須睜開眼，不要忙忙碌碌空手而回。』上堂說法：『春光明媚，百花爭艷，杜鵑啼叫，西山月落。憍梵缽提（Goufanboti，佛陀弟子）長長地吐著舌頭，到底……』

【English Translation】 English version: Transcending boundaries to enter the realm of Buddha. Re-sounding the Dharma drum to restore the declining order. Transforming the enchanting melodies of immortals into sweet nectar. Translating frivolous words into songs of homecoming. Laying down the silver wooden tablet and picking up the Nishidan (sitting cloth). Yesterday, bowing with hands clasped, today, greeting with palms together. Only changing the old appearance, but not changing the old person. May I ask everyone, is the old person one or two? After a long silence, he said: 'The autumn wind also dislikes this messy scene, blowing away the ashes of Taoism from that year.' In the spring of the third year of Jianyan, he instructed the assembly, citing the cause and condition of Linji's (Linji, a Zen master) passing away and entrusting Sansheng (Sansheng, a person's name). The Zen master said: 'The Zhengfa Yanzang (Zhengfa Yanzang, the orthodox Dharma) has been extinguished, when did Linji (Linji) ever say such a thing?' People of the present and past are all spreading rumors, if you don't believe it, just look three months later. In the intercalary third month, the rebel Zhong Xiang (Zhong Xiang, a person's name) revolted, and his disciples wanted to support the Zen master to flee south. The Zen master said: 'Studying the Way is to end birth and death, why avoid it?' When the rebels arrived, the Zen master said: 'Kill me quickly to satisfy your hearts.' The rebels then stabbed him with spears, and the blood that flowed out was all white and milky. The rebels were horrified, covered his body with straw mats, and left.

Zen Master Zhibing (Zhibing, a person's name) of Nanhua Temple in Shaozhou, was a native of Yongkang in Shu. Ascending the hall to preach: 'This matter is most rare, it doesn't hurt to say it face to face. The old man from the eastern neighbor's house also casually obtained a piece. Not only does it penetrate sound and color, but it also responds to the seasons. If you ask what sect it is, the character 'eight' does not have a stroke.' He struck the Zen bed and descended from the seat. Ascending the hall to preach: 'Speaking every day, raising it every moment, like the earth supporting mountains, how much can it contend? The parrot from Longxi is loved by people, mostly just because it can speak.' Stop thinking, don't form companions, the wise should extract it fiercely upon hearing it. There is also another kind that is very strange, the cat happens to be good at catching mice. Ascending the hall to preach, he stirred the air with a staff and said: 'Stirring the long river into ghee, the shrimp and crabs still have drooping eyelids.' He paused and said: 'Transforming the earth into gold, the poor are still destitute.' Is it because they have no share, or are they unwilling to take responsibility? But there is someone who can bear it. How many people lose money and suffer. He paused again and said: 'Do you understand? When you arrive at the treasure mountain, you must open your eyes, don't be busy and return empty-handed.' Ascending the hall to preach: 'The spring is bright, the flowers are blooming, the cuckoo is crying, and the moon is setting in the western mountains. Goufanboti (Goufanboti, a disciple of the Buddha) sticks out his tongue for a long time, what is the bottom line...'

事分明向唯說。嗄。上堂。迷不自迷對悟立迷。悟不自悟因迷說悟。所以悟為迷之體。迷為悟之用。迷悟兩無從。箇中無別共。無別共撥不動。祖師不將來。鼻孔千斤重。

潭州龍牙智才禪師。舒州施氏子。早服勤于佛鑒法席。而局務不辭難。名已𥹢于叢林。及遊方迫暮至黃龍。適死心在三門問其所從來。既稱名則知為舒州太平。才莊主矣。翌日入室。死心問曰。會得最初句。便會末後句。會得末後句。便會最初句。最初末後拈放一邊。百丈野狐話作么生會。師曰。入戶已知來見解。何須更舉轢中泥。心曰。新長老死在上座手裡也。師曰。語言雖有異至理且無差。心曰。如何是無差底事。師曰。不扣黃龍角焉知頷下珠。心便打。初住嶽麓。開堂日僧問。德山棒臨濟喝今日請師為拈掇。師曰。蘇嚕囌嚕。曰蘇嚕囌嚕還有西來意也無。師曰。蘇嚕囌嚕。由是叢林呼為才蘇嚕。后遷龍牙。因欽宗皇帝登位。眾官請上堂。祝聖已就座。拈拄杖卓一下曰。朝奏疏中道本來奧境諸佛妙場。適來拄杖子已為諸人說了也。於斯悟去。理無不顯事無不周。如或未然不免別通個訊息。舜日重明四海清。滿天和氣樂昇平。延祥拄杖生歡喜。擲地山呼萬歲聲。擲拄杖下座。上堂彈指一下曰。彈指圓成八萬門。剎那滅卻三祇劫。若也見得行

【現代漢語翻譯】現代漢語譯本：事情分明要向（聽者）說清楚。啊！（禪師）上堂說法。迷惑的人不自己迷惑，而是對著覺悟來建立迷惑。覺悟的人不自己覺悟，而是因為迷惑才說覺悟。所以，覺悟是迷惑的本體，迷惑是覺悟的作用。迷惑和覺悟兩者都沒有來處，其中沒有差別共同存在。沒有差別共同存在，（這種狀態）無法撥動。祖師沒有將它帶來，（所以）鼻孔千斤重（形容難以承擔）。

潭州龍牙智才禪師，舒州施氏之子。早年就在佛鑒禪師的座下勤奮修行，不辭勞苦地處理事務，名聲已經在叢林中傳開。後來遊方參學，傍晚時分到達黃龍寺。當時死心禪師在山門，問他從哪裡來。智才禪師報上姓名，死心禪師就知道他是舒州太平寺的莊主。第二天，智才禪師入室請益。死心禪師問道：『會得最初句，便會末後句；會得末後句，便會最初句。』最初句和末後句都放到一邊，百丈禪師的野狐禪公案，你作何理解？智才禪師回答說：『入門便知來者的見解，何須再舉車轍中的泥土？』死心禪師說：『新長老已經死在上座手裡了。』智才禪師說：『語言雖然有差異，但至理卻沒有差別。』死心禪師說：『如何是沒有差別的事情？』智才禪師說：『不敲黃龍的角，怎麼知道他下巴下的寶珠？』死心禪師便打了他。

智才禪師最初住在嶽麓寺，開堂說法時，有僧人問道：『德山（宣鑒）禪師的棒，臨濟（義玄）禪師的喝，今天請您來拈掇（評論）。』智才禪師說：『蘇嚕囌嚕。』僧人說：『蘇嚕囌嚕還有西來意（禪宗的宗旨）嗎？』智才禪師說：『蘇嚕囌嚕。』因此叢林中都稱他為『才蘇嚕』。後來智才禪師遷往龍牙寺。因為欽宗皇帝登基，眾官員請他上堂說法。祝聖完畢后，智才禪師就座，拿起拄杖敲了一下說：『早朝的奏疏中說道，這裡本來就是奧妙的境界，諸佛的妙好道場。剛才拄杖已經為諸位說過了。』如果能在這裡領悟，道理就沒有不顯現的，事情就沒有不周全的。如果還沒有領悟，不妨另外通個訊息。舜日重明，四海清平，滿天和氣，歡樂太平。延祥拄杖生歡喜，擲地山呼萬歲聲。』說完擲下拄杖，下座。上堂時彈指一下說：『彈指圓成八萬法門，剎那滅卻三祇劫。』如果能見到（這個），行動（坐臥）...

【English Translation】 English version: The matter should be clearly explained to (the listeners). Ah! (The Chan master) ascends the Dharma hall. The deluded do not delude themselves, but establish delusion in contrast to enlightenment. The enlightened do not enlighten themselves, but speak of enlightenment because of delusion. Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Both delusion and enlightenment have no origin, and there is no difference within them that exists together. No difference exists together, (this state) cannot be moved. The Patriarchs did not bring it, (so) the nostrils weigh a thousand pounds (describing the difficulty of bearing the burden).

Chan Master Longya Zhicai of Tanzhou, was a son of the Shi family of Shuzhou. Early on, he diligently practiced under Dharma Master Fojian, tirelessly handling affairs, and his reputation had already spread throughout the monastic community. Later, while traveling and studying, he arrived at Huanglong Temple in the evening. At that time, Chan Master Sixin was at the mountain gate and asked him where he came from. Chan Master Zhicai reported his name, and Chan Master Sixin knew that he was the head of Taiping Temple in Shuzhou. The next day, Chan Master Zhicai entered the room to seek instruction. Chan Master Sixin asked: 'If you understand the first phrase, you will understand the last phrase; if you understand the last phrase, you will understand the first phrase.' Putting aside the first and last phrases, how do you understand the wild fox koan of Chan Master Baizhang? Chan Master Zhicai replied: 'Upon entering, one knows the visitor's understanding, why bother to mention the mud in the ruts?' Chan Master Sixin said: 'The new elder has already died in the seat.' Chan Master Zhicai said: 'Although the language may differ, the ultimate truth has no difference.' Chan Master Sixin said: 'What is the matter of no difference?' Chan Master Zhicai said: 'Without knocking on Huanglong's horn, how would one know the pearl under his chin?' Chan Master Sixin then struck him.

Chan Master Zhicai initially resided at Yuelu Temple. On the day of his opening Dharma talk, a monk asked: 'Deshan (Xuanjian) Chan Master's staff, Linji (Yixuan) Chan Master's shout, today we invite you to comment on them.' Chan Master Zhicai said: 'Sulu sulu.' The monk said: 'Does sulu sulu also have the meaning of the coming from the West (the purpose of Zen)?' Chan Master Zhicai said: 'Sulu sulu.' Therefore, the monastic community called him 'Cai Sulu.' Later, Chan Master Zhicai moved to Longya Temple. Because Emperor Qinzong ascended the throne, the officials invited him to ascend the Dharma hall to give a Dharma talk. After the blessings for the Emperor were completed, Chan Master Zhicai took his seat, picked up his staff, and struck it once, saying: 'In the early morning memorial, it was said that this is originally a profound realm, the wonderful Dharma field of all Buddhas. Just now, the staff has already spoken for everyone.' If one can awaken here, there is no principle that will not be revealed, and there is no matter that will not be complete. If one has not yet awakened, one might as well communicate another message. The sun of Shun shines brightly, the four seas are peaceful, the whole sky is harmonious, and there is joyful peace. The staff of extending auspiciousness brings joy, and when thrown to the ground, the mountains shout 'Long live the Emperor!' After speaking, he threw down his staff and descended from the seat. Ascending the Dharma hall, he snapped his fingers once and said: 'With a snap of the fingers, eighty-four thousand Dharma gates are completed, and in an instant, three kalpas are extinguished.' If one can see (this), actions (sitting and lying)...

得。健即經行困即歇。若也不會。再個鸕鶿扛個鱉。上堂舉。死心和尚小參曰。若論此事如人家有三子。第一子聰明智慧孝養父母。接待往來主掌家業。第二子兇頑狡猾貪淫嗜酒。倒街臥巷破壞家業。第三子盲聾瘖啞菽麥不分。是事不能只會吃飯。三人中黃龍要選一人用。更有四句。死中有活活中有死。死中常死活中常活。將此四句驗天下衲僧。師曰。喚甚麼作四句。三人姓甚名誰。若也識得與黃龍把手並行。更無纖毫間隔。如或未然不免借水獻華去也。三人共體用非用。四句同音空不空。欲識三人並四句。金烏初出一團紅。師居龍牙十三載。以清苦蒞眾。衲子敬畏。大師席公震遷住云溪經四稔。紹興戊午八月望俄集眾付寺事。仍書偈曰。戊午中秋之日。出家住持事畢。臨行自己尚無。有甚虛空可覓。其垂訓如常。一十三日再集眾示問曰。涅槃生死儘是空華。佛及眾生併爲增語。汝等諸人合作么生。眾皆下語不契。師喝曰。苦苦。復曰。白雲涌地明月當天。言訖囅然而逝。火浴獲設利五色。並靈骨塔于寺之西北隅。

明州蓬萊卿禪師上堂。有句無句如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢這裡著得一隻眼。便見七縱八橫。舉拂子曰。看看一曲兩曲無人會。雨過夜塘秋水深

【現代漢語翻譯】現代漢語譯本得（好）。身體健康就經行（禪修），睏倦就休息。如果連這個也不會，就像鸕鶿再扛著一隻鱉（比喻負擔沉重）。上堂時舉例說，死心和尚在小參時說：『若論這件事，就像人家有三個兒子。第一個兒子聰明智慧，孝養父母，接待往來，主掌家業。第二個兒子兇頑狡猾，貪淫嗜酒，倒在街上，破壞家業。第三個兒子盲聾瘖啞，分不清菽（豆類）麥（小麥），什麼事都不能做，只會吃飯。』三人中，黃龍（黃龍慧南禪師）要選一個人用。更有四句：『死中有活，活中有死，死中常死，活中常活。』將這四句用來檢驗天下的衲僧（僧人）。師（蓬萊卿禪師）說：『叫什麼作四句？三人姓甚名誰？如果識得，就能與黃龍把手並行，更沒有絲毫間隔。如果不能，不免借水獻華（比喻徒勞無功）了。』三人共用一體，用又非用。四句同音，空又不空。想要認識三人和四句，就像金烏（太陽）初升，一團火紅。師（大師席公震）在龍牙寺住了十三年，以清苦的生活帶領大眾，僧人都敬畏他。大師席公震遷住云溪寺四年後，紹興戊午年八月十五日，召集大眾交付寺院事務，並寫下偈語說：『戊午中秋之日，出家住持事畢。臨行自己尚無，有什麼虛空可覓？』他的垂訓如平常一樣。十三日後再次召集大眾，開示問道：『涅槃（寂滅）生死儘是空華（虛幻），佛及眾生都只是增語（多餘的言語）。你們諸位如何理解？』大眾都回答，但不契合他的意思。師呵斥說：『苦苦！』又說：『白雲涌起于大地，明月高懸于天空。』說完就笑著去世了。火化后獲得五色舍利（遺骨），並將靈骨塔建在寺院的西北角。

明州蓬萊卿禪師上堂說法。『有句無句，如藤倚樹。且任諸方點頭（贊同）。及乎樹倒藤枯，上無沖天之計，下無入地之謀。』靈利漢（聰明的人）在這裡著得一隻眼（看透），便見七縱八橫（縱橫自如）。舉拂子說：『看看，一曲兩曲無人會，雨過夜塘秋水深。』

【English Translation】 English version Well. When healthy, practice kinhin (walking meditation); when tired, rest. If you don't even understand this, it's like a cormorant carrying another turtle (a metaphor for a heavy burden). In an ascending-the-hall discourse, it was cited that Zen Master Sixin (Dead Heart) said during a small assembly: 'If we discuss this matter, it's like a family with three sons. The first son is intelligent and wise, filial to his parents, receives guests, and manages the family business. The second son is fierce and cunning, greedy and lustful, addicted to alcohol, lying in the streets, and ruining the family business. The third son is blind, deaf, and mute, unable to distinguish between beans and wheat, incapable of doing anything but eating.' Among these three, Huanglong (Zen Master Huanglong Huinan) wants to choose one to employ. Furthermore, there are four lines: 'In death there is life, in life there is death, in death there is constant death, in life there is constant life.' Use these four lines to test all the monks under heaven. The Master (Zen Master Penglai Qing) said: 'What are these called the four lines? What are the names of the three sons? If you recognize them, you can walk hand in hand with Huanglong, with no separation whatsoever. If not, you can't avoid offering flowers with borrowed water (a metaphor for futile effort).' The three share one body, use and non-use. The four lines share the same sound, emptiness and non-emptiness. If you want to recognize the three sons and the four lines, it's like the golden crow (sun) rising, a ball of fiery red. The Master (Great Master Xi Gongzhen) resided at Longya Temple for thirteen years, leading the community with a life of purity and hardship, and the monks revered him. After Great Master Xi Gongzhen moved to Yunxi Temple for four years, on the fifteenth day of the eighth month of the year Wuwu during the Shaoxing era, he gathered the community to hand over the affairs of the temple, and wrote a verse saying: 'On this Mid-Autumn Day of the year Wuwu, the affairs of leaving home and holding the abbotship are completed. As I depart, I still have nothing myself, what emptiness is there to seek?' His instructions were as usual. Thirteen days later, he gathered the community again and asked: 'Nirvana (extinction) and samsara (birth and death) are all empty flowers (illusory), Buddhas and sentient beings are all just additional words (superfluous words). How do you all understand this?' The community all answered, but did not match his meaning. The Master scolded: 'Bitter, bitter!' He also said: 'White clouds rise from the earth, the bright moon hangs in the sky.' After saying this, he passed away with a smile. After cremation, he obtained five-colored sarira (relics), and the stupa for the spiritual bones was built in the northwest corner of the temple.

Zen Master Qing of Penglai in Mingzhou ascended the hall to give a Dharma talk. 'With or without a phrase, like a vine relying on a tree. Let all directions nod (in agreement). But when the tree falls and the vine withers, there is no plan to soar to the sky above, nor any scheme to enter the earth below.' A clever person opens one eye here (sees through it), and then sees seven horizontal and eight vertical (freedom in all directions). Raising the whisk, he said: 'Look, one tune, two tunes, no one understands, after the rain, the autumn water is deep in the night pond.'

。上堂。杜鵑聲里春光暮。滿地落花留不住。琉璃殿上絕行蹤。誰人解插無根樹。舉拄杖曰。這個是無根底。且道解開花也無。良久曰。只因連夜雨又過一年春。上堂舉。法眼道。識得橙子周匝有餘。雲門道識得橙子天地懸殊。師曰。此二老人一人向高高山頂立。一人向深深海底行。然雖如是。一不是二不成。落花流水裡啼鶯。閑亭雨歇夜將半。片月還從海底生。

安吉州何山佛燈守珣禪師。郡之施氏子。參廣鑒瑛禪師不契。遂造太平隨眾咨請邈無所入。乃封其衾曰。此生若不徹去誓不展此。於是晝坐宵立如喪考妣。逾七七日忽佛鑒。上堂曰。森羅及萬象一法之所印。師聞頓悟往見鑒。鑒曰。可惜一顆明珠被這風顛漢拾得。乃詰之曰。靈云道。自從一見桃花后。直至如今更不疑。如何是他不疑處。師曰。莫道靈云不疑。只今覓個疑處了不可得。鑒曰。玄沙道。諦當甚諦當。敢保老兄未徹在。那裡是他未徹處。師曰。深知和尚老婆心切。鑒然之。師拜起呈偈曰。終日看天不舉頭。桃花爛熳始抬眸。饒君更有遮天網。透得牢關即便休。鑒囑令護持。是夕厲聲謂眾曰。這回珣上座穩睡去也。圓悟聞得疑其未然。乃曰。我須勘過始得。遂令人召至。因與遊山偶到一水潭。悟推師入水。遽問曰。牛頭未見四祖時如何。師曰

【現代漢語翻譯】現代漢語譯本：上堂。杜鵑鳥的叫聲中，春光已近尾聲，滿地的落花，想要挽留也留不住。琉璃殿上尋不到軌跡，有誰能理解這無根樹該如何栽插？舉起拄杖說：『這個是沒有根底的。』且說它能否解開花呢？良久后說：『只因爲連夜的雨，又過了一年春天。』上堂，舉法眼禪師的話說：『認識橙子，周全詳盡。』雲門禪師說：『認識橙子，天地懸殊。』我說：這兩位老禪師，一位站在高高的山頂，一位行在深深的海底。雖然如此，一不是二也不成。落花流水中，黃鶯啼叫，幽靜的亭子雨後初晴，夜晚將過一半，一彎月亮又從海底升起。

安吉州的何山佛燈守珣禪師，是郡里的施氏之子。參訪廣鑒瑛禪師，未能契合。於是前往太平寺，跟隨大眾請教，卻毫無所得。於是封上他的被子說：『此生若不徹底領悟，誓不打開它。』於是日夜坐立，如喪失父母一般。過了七七四十九天，忽然開悟。上堂說法：『森羅萬象，都是一法的印證。』守珣禪師聽聞后頓悟，前去拜見廣鑒禪師。廣鑒禪師說：『可惜一顆明珠被這瘋癲漢撿到了。』於是詰問道：『靈云禪師說：自從一見桃花后，直至如今更不疑。』如何是他不疑之處？守珣禪師說：『莫說靈云禪師不疑，如今想要找個懷疑的地方都找不到。』廣鑒禪師說：『玄沙禪師說：『諦當甚諦當，敢保老兄未徹在。』哪裡是他未徹之處？』守珣禪師說：『深知和尚老婆心切。』廣鑒禪師認可了他。守珣禪師拜謝起身，呈上偈語說：『終日看天不舉頭，桃花爛漫始抬眸。饒君更有遮天網，透得牢關即便休。』廣鑒禪師囑咐他好好護持。當晚，厲聲對大眾說：『這回守珣上座可以安穩睡覺了。』圓悟禪師聽聞后，懷疑他並未真正徹悟，於是說：『我必須勘驗過才行。』於是派人召見守珣禪師，與他一同遊山，偶然走到一個水潭邊。圓悟禪師將他推入水中，急忙問道：『牛頭禪師未見四祖時如何？』守珣禪師說：

【English Translation】 English version: Sermon. In the cuckoo's song, the spring light is fading, and the fallen flowers on the ground cannot be retained. No trace can be found in the lapis lazuli palace. Who can understand how to plant this rootless tree? Raising his staff, he said, 'This has no roots.' And can it unlock the flower? After a long while, he said, 'Just because of the continuous rain, another year of spring has passed.' Ascending the hall, he quoted Dharma Eye's words: 'Knowing the orange, completely and thoroughly.' Yunmen said, 'Knowing the orange, heaven and earth are vastly different.' The master said, 'These two old masters, one stands on the high mountain peak, and the other walks in the deep seabed. Although this is so, one is not two, nor can it be not one. In the falling flowers and flowing water, the oriole sings, the quiet pavilion is clear after the rain, and the night is half over, a sliver of moon rises again from the seabed.'

Zen Master Shou Xun (Protecting Jade) of Helan Buddha Lamp in Anji Prefecture, was a son of the Shi family in the prefecture. He visited Zen Master Guangjian Ying (Vast Mirror Brightness), but could not attain enlightenment. So he went to Taiping Temple and consulted with the assembly, but gained nothing. So he sealed his bedding and said, 'If I do not thoroughly understand this life, I vow not to open this.' So he sat and stood day and night, as if mourning his parents. After forty-nine days, he suddenly attained enlightenment. Ascending the hall, he said, 'The myriad phenomena are all sealed by one dharma.' Zen Master Shou Xun heard this and had a sudden enlightenment, and went to see Zen Master Guangjian. Zen Master Guangjian said, 'It is a pity that a bright pearl was picked up by this madman.' So he questioned him, saying, 'Zen Master Lingyun said: 'Since seeing the peach blossoms, I have never doubted until now.' What is the place where he does not doubt?' Zen Master Shou Xun said, 'Don't say that Zen Master Lingyun does not doubt, now it is impossible to find a place to doubt.' Zen Master Guangjian said, 'Zen Master Xuansha said: 'It is true, very true, I dare to guarantee that the old brother has not thoroughly understood it.' Where is the place where he has not thoroughly understood it?' Zen Master Shou Xun said, 'I know that the abbot is very kind.' Zen Master Guangjian acknowledged him. Zen Master Shou Xun bowed and stood up, presenting a verse saying, 'All day long looking at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a net covering the sky, you must break through the firm barrier to rest.' Zen Master Guangjian instructed him to protect it well. That night, he said loudly to the assembly, 'This time, Zen Master Shou Xun can sleep peacefully.' Zen Master Yuanwu heard this and suspected that he had not truly understood it, so he said, 'I must examine him before I can be sure.' So he sent someone to summon Zen Master Shou Xun and went with him to visit the mountains, and accidentally came to a pool of water. Zen Master Yuanwu pushed him into the water and hurriedly asked, 'What was it like when Zen Master Niutou had not yet seen the Fourth Patriarch?' Zen Master Shou Xun said:

。潭深魚聚。悟曰。見后如何。師曰。樹高招風。悟曰。見與未見時如何。師曰。伸腳在縮腳里。悟大稱之。鑒移蔣山命分座說法。出住廬陵之禾山。退藏故里。道俗迎居天聖。后徙何山及天寧。上堂。𨍏轢鉆住山斧。佛祖出頭未輕與。縱使醍醐滿世間。爾無寶器如何取。阿呵呵。神山打羅道吾作舞。甜瓜徹蒂甜。苦瓠連根苦。上堂舉婆子燒庵話。師曰。大凡扶宗立教須是其人。爾看他婆子。雖是個女人。宛有丈夫作略。二十年簁油費醬固是可知。一日向百尺竿頭做個失落。直得用盡平生腕頭氣力。自非個俗漢知機洎乎巧盡拙出。然雖如是諸人要會么。雪后始知松柏操。事難方見丈夫心。上堂。如來禪祖師道。切忌將心外邊討。從門所得即非珍。特地埋藏衣里寶。禪家流須及早撥動祖師關棙。抖擻多年布襖。是非譭譽付之空。豎闊橫長渾恰好。君不見寒山老。終日嬉嬉長年把掃。人問其中事若何。入荒田不揀信手拈來草。參。僧問。如何是賓中賓。師曰。客路如天遠侯門似海深。曰如何是賓中主。師曰。長因送客處憶得別家時。曰如何是主中賓。師曰。相逢不必問前程。曰如何是主中主。師曰。一朝權祖令。誰是出頭人。曰賓主已蒙師指示。向上宗乘事若何。師曰。向上問將來。曰如何是向上事。師曰。大海若知足百

【現代漢語翻譯】潭水深所以魚群聚集。（僧人）悟問：『見后如何？』（禾山）師說：『樹高容易招風。』悟問：『見與未見時如何？』師說：『伸腳在縮腳里。』悟大為讚賞。（後來，禾山）鑒移居蔣山，奉命分座說法，后又出任廬陵的禾山住持，退隱后回到故鄉。當地的僧人和俗人迎接他居住在天聖寺，後來又遷到何山及天寧寺。（禾山）上堂開示說：『𨍏轢鉆是住山的斧頭，佛祖出世也不輕易給予。即使醍醐（最好的美味）充滿世間，你沒有寶器又如何獲取？阿呵呵。』神山打著鑼，道吾跳著舞，甜瓜從瓜蒂到瓜都是甜的，苦瓠連根都是苦的。（禾山）上堂時舉了婆子燒庵的故事。師說：『大凡扶持宗門、建立教義，必須是合適的人。你們看那婆子，雖然是個女人，卻有大丈夫的作為。二十年篩油費醬固然是可知的事情，一日在百尺竿頭做個失落，簡直用盡平生的腕頭氣力。如果不是個俗漢懂得時機，恐怕是巧盡而拙出。』雖然如此，諸位要領會嗎？雪后才知道松柏的操守，事情艱難才能顯現大丈夫的心。（禾山）上堂說：『如來禪、祖師道，切記不要在心外尋求。從門外得到的就不是珍寶，特地埋藏在衣里的才是寶貝。』禪家弟子須及早撥動祖師的關捩（關鍵），抖擻多年穿的布襖，是非譭譽都付之於空，豎也恰好，橫也恰好。你們沒看見寒山老嗎？終日嬉笑，長年拿著掃帚。人問他其中的事情是怎樣的，他進入荒田，不加選擇，信手拈來都是草。參！（有）僧人問：『如何是賓中賓？』師說：『客路如天遠，侯門似海深。』（僧人）曰：『如何是賓中主？』師說：『長因送客處，憶得別家時。』（僧人）曰：『如何是主中賓？』師說：『相逢不必問前程。』（僧人）曰：『如何是主中主？』師說：『一朝權祖令，誰是出頭人？』（僧人）曰：『賓主已蒙師指示，向上宗乘事若何？』師說：『向上問將來。』（僧人）曰：『如何是向上事？』師說：『大海若知足，百

【English Translation】 The deep pool gathers fish. Wu asked, 'What happens after seeing?' The Master (Heshan) said, 'A tall tree attracts wind.' Wu asked, 'What is it like when seeing and not seeing?' The Master said, 'Extending the foot is within retracting the foot.' Wu greatly praised him. Jian moved to Jiangshan and was ordered to give lectures from a separate seat. Later, he became the abbot of Heshan in Luling, and after retiring, he returned to his hometown. The local monks and laypeople welcomed him to reside in Tiansheng Temple, and later he moved to Heshan and Tianning Temple. Heshan gave a lecture, saying, '𨍏轢鉆 (𨍏轢 drill, a kind of tool) is the axe for dwelling in the mountains, even the Buddhas and Patriarchs would not easily give it away. Even if the world is full of the finest delicacies (醍醐, tíhú), how can you obtain them if you don't have a treasure vessel? Aha ha!' Shenshan beats the gong, and Daowu dances. The sweet melon is sweet from the stem to the end, and the bitter gourd is bitter from the root. Heshan, in his lecture, cited the story of the old woman burning down the hermitage. The Master said, 'Generally, to support the sect and establish the teachings, it must be the right person. Look at that old woman, although she is a woman, she has the actions of a great man. Twenty years of sifting oil and wasting sauce is certainly understandable. One day, she made a mistake at the top of a hundred-foot pole, and she used up all the strength of her life. If it weren't for a layman who understood the opportunity, I'm afraid that cleverness would be exhausted and clumsiness would emerge.' Even so, do you all want to understand? Only after the snow do you know the integrity of the pine and cypress, and only in difficult times do you see the heart of a great man. Heshan said in his lecture: 'The Zen of the Tathagata, the Way of the Patriarchs, remember not to seek outside the mind. What is obtained from outside the door is not a treasure, what is specially buried in the clothes is the treasure.' Zen practitioners must quickly move the key (關捩, guān lì) of the Patriarchs, shake off the cloth robe worn for many years, and give all right and wrong, praise and blame to emptiness. Vertical is just right, horizontal is just right. Haven't you seen old Hanshan? He is always laughing and carrying a broom all year round. When people ask him what is going on, he enters the barren field and picks up grass at random without choosing. Participate!' A monk asked, 'What is a guest within a guest?' The Master said, 'The road for guests is as far as the sky, and the gate of the noble is as deep as the sea.' The monk said, 'What is the host within the guest?' The Master said, 'Often when seeing guests off, I remember the time when I was in another's home.' The monk said, 'What is the guest within the host?' The Master said, 'When we meet, there is no need to ask about the future.' The monk said, 'What is the host within the host?' The Master said, 'Once the ancestral decree is in power, who will be the one to stand out?' The monk said, 'The guest and host have already received the Master's instructions, what about the matter of the upward sect?' The Master said, 'Ask about the future upwards.' The monk said, 'What is the upward matter?' The Master said, 'If the great sea knows contentment, a hundred'

川應倒流。僧禮拜。師曰。珣上座三十年學得底。師嘗謂眾曰。兄弟如有省悟處。不拘時節請來露個訊息。雪夜有僧扣方丈門。師起秉燭震威喝曰。雪深夜半求決疑情。因甚麼威儀不具。僧顧視衣裓。師逐出院。每曰。先師只年五十九。吾年五十六矣。來日無多。紹興甲寅解制退天寧之席。謂雙槐居士鄭績曰。十月八日是佛鑒忌。則吾時至矣。乞還障南。十月四日鄭公遣弟僧道如訊之。師曰。汝來正其時也。先一日不著便。后一日蹉過了。吾雖與佛鑒同條生終不與同條死。明早可為我尋一隻小船子來。如曰。要長者要高者。師曰。高五尺許。越三日雞鳴端坐如平時。侍者請遺偈。師曰。不曾作得言訖而逝。阇維舌根不壞。郡人陳師顏以寶函藏其家。門弟子奉靈骨塔于普應院之側。

隆興府泐潭擇明禪師。上堂舉趙州訪茱萸探水因緣。師曰。趙老云收山嶽露茱萸雨過竹風清。誰家別館池塘里。一對鴛鴦畫不成。又舉德山托缽話。師曰。從來家富小兒嬌。偏向江頭弄畫橈。引得老爺把不住。又來船上助歌謠。上堂。永嘉道。一月普現一切水。一切水月一月攝。豎起拂子云。看看千江競注萬派爭流。若也素善行舟便諳水脈。可以優遊性海笑傲煙波。其或未然。且歸林下坐更待月明時。

臺州寶藏本禪師上堂。清

【現代漢語翻譯】現代漢語譯本：川流本應倒流。僧人禮拜。禪師說：『珣上座三十年學到了什麼？』禪師曾經對眾人說：『各位兄弟如果有所省悟，不必拘泥於時間，請來透露個訊息。』一個雪夜，有僧人敲方丈的門。禪師起身，點燃蠟燭，震怒地喝道：『雪夜深夜，求決疑情，為什麼威儀不整？』僧人回頭看了看自己的衣襟。禪師將他趕出了院子。禪師每天說：『先師只活了五十九歲，我今年五十六歲了，來日不多了。』紹興甲寅年，解除職務，離開天寧寺的席位，對雙槐居士鄭績說：『十月八日是佛鑒禪師的忌日，那麼我的時辰也到了。』請求回到障南。十月四日，鄭公派弟弟僧人道如去問候他。禪師說：『你來得正是時候。早一天不合適，晚一天就錯過了。我雖然與佛鑒禪師同年出生，但終究不會同年去世。明天早上可以為我找一隻小船來。』道如問：『要長的，還是要高的？』禪師說：『高五尺左右。』過了三天，雞鳴時分，禪師端坐如平時。侍者請求留下遺偈。禪師說：『不曾寫過。』說完就去世了。火化后，舌根沒有損壞。郡人陳師顏用寶函將舌根藏在家中。門下弟子將靈骨塔建在普應院的旁邊。隆興府泐潭擇明禪師。上堂時舉了趙州禪師拜訪茱萸，探尋水源的因緣。禪師說：『趙州老禪師說云收山嶽，露出茱萸，雨後竹林，清風習習。這是誰家的別館池塘？一對鴛鴦也難以畫成。』又舉了德山禪師托缽的故事。禪師說：『從來家境富裕，孩子嬌生慣養，偏偏喜歡在江邊玩弄畫橈。引得老爺也把持不住，又來到船上助興歌唱。』上堂時說：『永嘉禪師說，一月普現一切水，一切水月一月攝。』豎起拂塵說：『看看千江競相注入，萬派爭相奔流。如果平時就擅長行船，便熟悉水脈，可以優遊于性海，笑傲于煙波。如果不是這樣，還是回到林下靜坐，等待月亮升起的時候吧。』臺州寶藏本禪師上堂。清

【English Translation】 English version: The river should flow backward. A monk prostrated himself. The Chan master said, 'What did Abbot Xun learn in thirty years?' The master once said to the assembly, 'Brothers, if you have any enlightenment, please come and reveal the news regardless of the time.' One snowy night, a monk knocked on the door of the abbot's room. The master got up, lit a candle, and shouted in a stern voice, 'Seeking to resolve doubts in the deep of a snowy night, why is your demeanor incomplete?' The monk looked down at his robe. The master drove him out of the courtyard. The master said every day, 'The late master only lived to fifty-nine, and I am fifty-six this year. There are not many days left.' In the year of Jia Yin in the Shaoxing era, he was relieved of his duties and left the seat of Tianning Temple. He said to Zheng Ji, a layman of Shuanghuai, 'The eighth day of October is the anniversary of the death of Chan Master Fojian (Buddha Mirror), then my time has come.' He requested to return to Zhangnan. On the fourth day of October, Zheng Gong sent his younger brother, the monk Daoru, to inquire about him. The master said, 'Your arrival is just in time. It would not be appropriate a day earlier, and it would be too late a day later. Although I was born in the same year as Chan Master Fojian, I will not die in the same year.' 'Tomorrow morning, please find a small boat for me.' Daoru asked, 'Do you want a long one or a tall one?' The master said, 'About five feet tall.' Three days later, at the crowing of the rooster, the master sat upright as usual. The attendant asked for a farewell verse. The master said, 'I have not written one.' After saying this, he passed away. After cremation, the root of his tongue remained intact. Chen Shiyan, a resident of the prefecture, kept the tongue in a treasure box in his home. His disciples built a stupa for his spiritual bones next to Puying Temple. Chan Master Zeming of Letan Temple in Longxing Prefecture. During the Dharma talk, he cited the story of Chan Master Zhaozhou (Joshu) visiting Z茱萸 (Cornus officinalis) and exploring the source of water. The master said, 'Old Chan Master Zhaozhou said, the clouds recede from the mountains, revealing the 茱萸 (Cornus officinalis), after the rain, the bamboo forest is filled with a clear breeze. Whose villa is this by the pond? A pair of mandarin ducks cannot be painted.' He also cited the story of Chan Master Deshan (Tokusan) carrying a bowl. The master said, 'From ancient times, wealthy families spoil their children, who prefer to play with painted oars by the river. This attracts the master, who cannot resist joining in and singing songs on the boat.' During the Dharma talk, he said, 'Yongjia (Yoka Genkaku) said, one moon appears universally in all waters, all water moons are contained in one moon.' He raised his whisk and said, 'Look, thousands of rivers compete to flow in, and myriad streams vie to rush. If you are usually good at sailing, you will be familiar with the water veins, and you can leisurely swim in the sea of nature and laugh proudly in the misty waves. If not, then return to the forest and sit, waiting for the moon to rise.' Chan Master Ben of Baozang Temple in Taizhou. Pure

明已過十餘日。花雨闌珊方寸深。春色惱人眠不得。黃鸝飛過綠楊陰。遂大笑下座。

吉州大中祥符清海禪師。初見佛鑒。鑒問。三世諸佛一口吞盡。何處更有眾生可教化。此理如何。師擬進語。鑒喝之。師忽領旨。述偈曰。實際從來不受塵。箇中無舊亦無新。青山況是吾家物。不用尋家別問津。鑒曰。放下著。師禮拜而出。

漳州凈眾佛真了燦禪師。泉南羅氏子。上堂。重陽九日菊花新。一句明明亙古今。楊廣橐駝無覓處。夜來足跡在松陰。

隆興府谷山海禪師上堂。一舉不再說已落二三。相見不揚眉翻成造作。設使動弦別曲。告往知來。見鞭影便行。望剎竿回去。腳跟下好與三十棒。那堪更向這裡。撮摩石火收捉電光。工夫枉用渾閒事。笑倒西來碧眼胡。卓拄杖下座。

龍門佛眼遠禪師法嗣

溫州龍翔竹庵士圭禪師。成都史氏子。初依大慈宗雅。心醉楞嚴逾五秋。南遊謁諸尊宿始登龍門。即以平時所得白佛眼眼曰。汝解心已極但欠著力開眼耳。遂俾職堂司。一日侍立次問云。絕對待時如何。眼曰。如汝僧堂中白椎相似。師罔措。眼至晚抵堂司。師理前話。眼曰。閑言語。師于言下大悟。政和末出世和之天寧。屢遷名剎。紹興間奉詔開山雁蕩能仁。時真歇居江心聞師至。恐緣法未熟

【現代漢語翻譯】現代漢語譯本：

已過十多天了，花瓣雨稀疏飄落，禪意深藏在方寸之間。明媚的春色擾人心緒，難以入眠，黃鸝鳥飛過綠楊樹的濃蔭。於是（禪師）大笑一聲，走下座位。

吉州大中祥符清海禪師，最初拜見佛鑒禪師（Fogian Chanshi）。佛鑒禪師問：『三世諸佛（Sanshi Zhufu）一口吞盡，哪裡還有眾生可以教化？』這個道理如何解釋？清海禪師剛要開口，佛鑒禪師便喝止了他。清海禪師忽然領悟了其中的旨意，於是作偈說：『實際（Shiji）從來不受塵埃污染，其中沒有新舊之分。青山本來就是我家的東西，不用捨近求遠，另尋途徑。』佛鑒禪師說：『放下吧。』清海禪師行禮後退下。

漳州凈眾佛真了燦禪師，是泉南羅氏之子。上堂說法時說：『重陽佳節，菊花盛開，一句真言，貫穿古今。隋煬帝（Sui Yangdi）的駱駝無處可尋，昨夜的足跡卻在松樹的陰影里。』

隆興府谷山海禪師上堂說法：『一舉不再說，已經落入第二第三義。相見不揚眉，反而成了造作。即使能動弦別曲，告往知來，見鞭影便行，望剎竿回去，在腳跟下也好打三十棒。哪裡還容許你們在這裡，撮摩石火，收捉電光？這樣的功夫枉費心機，全是閑事。』笑倒了從西邊來的碧眼胡人（Biyan Huren）。說完，拄著拄杖走下座位。

龍門佛眼遠禪師（Foyan Yuan Chanshi）的法嗣

溫州龍翔竹庵士圭禪師，是成都史氏之子。最初依止大慈宗雅禪師（Daci Zongya Chanshi），沉醉於《楞嚴經》（Lengyan Jing）五年之久。後來南遊參訪各位尊宿，才登上龍門。他將平時所學告訴佛眼禪師。佛眼禪師說：『你對心的理解已經很透徹了，只是欠缺著力開眼而已。』於是讓他擔任堂司的職務。一天，侍立在佛眼禪師身邊時，竹庵士圭禪師問道：『絕對待時如何？』佛眼禪師說：『就像你僧堂中打椎一樣。』竹庵士圭禪師茫然不知所措。晚上，佛眼禪師來到堂司，竹庵士圭禪師再次提起之前的話題。佛眼禪師說：『閑言語。』竹庵士圭禪師在言下大悟。政和年間，竹庵士圭禪師出世，住持和之天寧寺（Hezhi Tianningsi），屢次遷往名剎。紹興年間，奉詔開山雁蕩能仁寺（Yandang Nengrensi）。當時真歇禪師（Zhenxie Chanshi）住在江心寺（Jiangxin Si），聽說竹庵士圭禪師到來，擔心他的緣法尚未成熟。

【English Translation】 English version:

More than ten days have passed. The rain of flowers is sparse, and the depth of Zen is hidden within the square inch. The bright spring colors disturb the mind, making it difficult to sleep, and the orioles fly through the green willow shade. Then (the Chan master) laughed loudly and stepped down from his seat.

Chan Master Qinghai of Dazhong Xiangfu in Jizhou, first met with Chan Master Fogian (Fogian Chanshi). Chan Master Fogian asked: 'If all the Buddhas of the three worlds (Sanshi Zhufu) are swallowed in one gulp, where are there any sentient beings left to teach?' How is this principle to be explained? As Chan Master Qinghai was about to speak, Chan Master Fogian stopped him with a shout. Chan Master Qinghai suddenly understood the meaning, and composed a verse saying: 'The actual reality (Shiji) has never been tainted by dust, and there is no distinction between old and new within it. The green mountains are originally my family's possessions, so there is no need to seek far and wide, and look for another way.' Chan Master Fogian said: 'Put it down.' Chan Master Qinghai bowed and withdrew.

Chan Master Fozhen Liaocan of Jingzhong in Zhangzhou, was the son of the Luo family in Quannan. When he ascended the hall to preach, he said: 'On the Double Ninth Festival, chrysanthemums are in full bloom, and a true word penetrates the past and present. Emperor Yang of Sui (Sui Yangdi)'s camel cannot be found anywhere, but the footprints of last night are in the shade of the pine trees.'

Chan Master Guhai of Gushan in Longxing Prefecture ascended the hall to preach: 'To say it once is already falling into the second and third meanings. To meet without raising an eyebrow becomes artificial. Even if one can play a different tune, foretell the future from the past, act upon seeing the shadow of the whip, and return upon seeing the flagpole, it would be good to give thirty blows under the feet. How can you be allowed to be here, grasping at sparks and catching lightning? Such effort is wasted, all in vain.' He laughed at the blue-eyed barbarian (Biyan Huren) who came from the West. After speaking, he leaned on his staff and stepped down from his seat.

The Dharma heir of Chan Master Foyan Yuan of Longmen

Chan Master Zhuan Shigui of Longxiang in Wenzhou, was the son of the Shi family in Chengdu. He initially relied on Chan Master Daci Zongya (Daci Zongya Chanshi), and was immersed in the Surangama Sutra (Lengyan Jing) for five years. Later, he traveled south to visit various venerable masters, and only then did he ascend Longmen. He told Chan Master Foyan what he had learned. Chan Master Foyan said: 'Your understanding of the mind is already very thorough, but you lack the effort to open your eyes.' So he had him take on the duties of the hall officer. One day, while standing beside Chan Master Foyan, Chan Master Zhuan Shigui asked: 'What about absolute relativity?' Chan Master Foyan said: 'It's like striking the gavel in your monks' hall.' Chan Master Zhuan Shigui was at a loss. In the evening, Chan Master Foyan came to the hall office, and Chan Master Zhuan Shigui brought up the previous topic again. Chan Master Foyan said: 'Idle talk.' Chan Master Zhuan Shigui had a great enlightenment upon hearing these words. During the Zhenghe era, Chan Master Zhuan Shigui emerged into the world, residing at Hezhi Tianning Temple (Hezhi Tianningsi), and repeatedly moved to famous temples. During the Shaoxing era, he was ordered to open Yandang Nengren Temple (Yandang Nengrensi). At that time, Chan Master Zhenxie (Zhenxie Chanshi) was living in Jiangxin Temple (Jiangxin Si), and when he heard that Chan Master Zhuan Shigui had arrived, he was worried that his karmic affinity was not yet ripe.

。特過江迎歸方丈大展九拜以誘溫人。由是翕然歸敬。未視篆。其徒懼行規法深夜放火鞠為瓦礫之墟。師竟就樹縛屋。升座示眾云。愛閑不打鼓山鼓。投老來看雁蕩山。杰閣危樓渾不見。溪邊茅屋兩三間。還有共相出手者么。喝一喝下座。聽法檀施併力營建。未幾覆成寶坊。次補江心。上堂曰。萬年一念一念萬年。和衣泥里輥。洗腳上床眠。歷卻來事只在如今。大海波濤涌。小人方寸深。拈起拄杖曰。汝等諸人未得個入頭。須得個入頭。既得個入頭。須有出身一路始得。大眾且作么生。是出身一路。良久曰。雪壓難摧澗底松。風吹不動天邊月。卓拄杖下座。上堂。萬機不到。眼見色耳聞聲。一句當陽。頭戴天腳踏地。爾諸人只知今日是五月初一。殊不知金烏半夜忙忙去。玉兔天明上海東。以拂子擊禪床下座。上堂。明明無悟有法即迷。諸人向這裡立不得。諸人向這裡住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管帶自然現前。不須照顧自然明白。雖然如是。更須知有向上事。久雨不晴。咄。上堂。一葉落天下秋。欲窮千里目。更上一層樓。一塵起大地收。嘉州打大像。陜府灌鐵牛。明眼漢合作么生。良久曰。久旱檐頭句橋流水不流。卓拄杖下座。上堂。見見之時見非是

【現代漢語翻譯】現代漢語譯本：於是（特使）渡江迎接（他）回到方丈室，行大禮參拜，以此來感化溫州人。因此，（人們）都心悅誠服地歸順敬仰（他）。（住持的）任命書還沒下達，他的徒弟們害怕他執行規矩和法度，深夜放火，（寺廟）被燒成瓦礫廢墟。禪師最終就在樹旁結廬而居。升座向大眾開示說：『喜愛清閑，不去敲打鼓山的鼓，年老了來看雁蕩山。高大的樓閣完全不見，溪邊只有兩三間茅屋。還有人要一起出手的嗎？』喝一聲，走下座位。聽法的施主們合力營建，不久又建成一座寶剎。之後，禪師補任江心寺住持。上堂說法：『萬年如一念，一念如萬年。和衣在泥里打滾，洗腳後上床睡覺。經歷過往之事，只在當下。大海波濤洶涌，小人的心胸卻很狹隘。』拈起拄杖說：『你們這些人如果還沒有入門，必須得有個入門之處。既然已經入門，必須要有出身的道路才行。大眾們，該怎麼辦呢？才是出身的道路？』良久說：『雪壓難摧澗底松，風吹不動天邊月。』放下拄杖，走下座位。上堂說法：『萬機不到（指一切思慮分別都停止），眼見色，耳聞聲。（這）一句當陽（指直截了當），頭頂天，腳踏地。你們這些人只知道今天是五月初一，卻不知道金烏（太陽）半夜忙忙碌碌地西去，玉兔（月亮）天明時從海東昇起。』用拂子擊打禪床，走下座位。上堂說法：『明明之中若有領悟，執著於法即是迷惑。你們這些人在這裡站不住，你們這些人在這裡住不得。若站立則危險，若住下則眼瞎。必須意不停留在玄妙之處，句不停留在意念之上，用不停留在機巧之上。這三者既然明白，一切處不須管帶，自然現前，不須照顧，自然明白。雖然如此，更要知道有向上之事。』（說完）久雨不晴。（禪師）喝道。上堂說法：『一葉落，天下秋。欲窮千里目，更上一層樓。一塵起，大地收。嘉州打大像，陜府灌鐵牛。明眼人該如何作為？』良久說：『久旱的屋檐下，水槽里的水流不出去。』放下拄杖，走下座位。上堂說法：『見見之時，所見並非是（真）』 English version: Thereupon, (a special envoy) crossed the river to welcome (him) back to the abbot's chamber, performing the grand nine prostrations to influence the people of Wenzhou. Consequently, (the people) wholeheartedly submitted and revered (him). Before the (official) appointment was issued, his disciples, fearing that he would enforce rules and regulations, set fire in the middle of the night, reducing (the temple) to a heap of rubble. The Chan master ultimately built a hut by a tree to reside in. Ascending the seat, he addressed the assembly, saying: 'Loving leisure, I don't beat the drum of Drum Mountain; in old age, I come to see Yandang Mountain. The grand pavilions and towering buildings are nowhere to be seen; by the stream, there are only two or three thatched huts. Is there anyone else who wants to take action together?' He shouted once and stepped down from the seat. The Dharma-listening patrons joined forces to rebuild, and soon a magnificent temple was restored. Later, the Chan master was appointed as the abbot of Jiangxin Temple. Ascending the hall, he said: 'Ten thousand years are like a single thought, a single thought is like ten thousand years. Rolling in the mud with clothes on, going to bed after washing feet. Experiencing past events is only in the present moment. The ocean's waves surge, but the small person's heart is narrow.' He picked up his staff and said: 'If you people have not yet entered the gate, you must find a way to enter. Since you have entered the gate, you must have a path to emerge. What should the assembly do? What is the path to emerge?' After a long silence, he said: 'Snow presses down but cannot break the pine at the bottom of the ravine; wind blows but cannot move the moon in the sky.' He put down his staff and stepped down from the seat. Ascending the hall, he said: 'When myriad thoughts cease, the eyes see form, the ears hear sound. (This) single phrase is direct and clear, the head tops the sky, the feet tread the earth. You people only know that today is the first day of the fifth month, but you don't know that the golden crow (sun) busily goes west in the middle of the night, and the jade rabbit (moon) rises from the east sea at dawn.' He struck the Zen platform with his whisk and stepped down from the seat. Ascending the hall, he said: 'If there is enlightenment in clarity, clinging to the Dharma is delusion. You people cannot stand here, you people cannot stay here. If you stand, it is dangerous; if you stay, you will be blind. You must not let the mind dwell on the mysterious, the phrase dwell on the thought, the function dwell on the clever. Since these three are understood, there is no need to manage or lead in all places; they will naturally appear, no need to care for them; they will naturally be understood. Although it is so, you must know that there is something beyond.' (After saying this) the long rain does not clear. (The Chan master) shouted. Ascending the hall, he said: 'One leaf falls, and the world knows autumn. To exhaust a thousand miles of vision, ascend another level. One dust arises, and the earth is gathered. In Jia Prefecture, they cast a large statue; in Shan Prefecture, they irrigate an iron ox. What should a clear-eyed person do?' After a long silence, he said: 'Under the eaves during a long drought, the water in the gutter does not flow out.' He put down his staff and stepped down from the seat. Ascending the hall, he said: 'When seeing, what is seen is not (true)'

【English Translation】 English version: Thereupon, (a special envoy) crossed the river to welcome (him) back to the abbot's chamber, performing the grand nine prostrations to influence the people of Wenzhou. Consequently, (the people) wholeheartedly submitted and revered (him). Before the (official) appointment was issued, his disciples, fearing that he would enforce rules and regulations, set fire in the middle of the night, reducing (the temple) to a heap of rubble. The Chan master ultimately built a hut by a tree to reside in. Ascending the seat, he addressed the assembly, saying: 'Loving leisure, I don't beat the drum of Drum Mountain; in old age, I come to see Yandang Mountain. The grand pavilions and towering buildings are nowhere to be seen; by the stream, there are only two or three thatched huts. Is there anyone else who wants to take action together?' He shouted once and stepped down from the seat. The Dharma-listening patrons joined forces to rebuild, and soon a magnificent temple was restored. Later, the Chan master was appointed as the abbot of Jiangxin Temple. Ascending the hall, he said: 'Ten thousand years are like a single thought, a single thought is like ten thousand years. Rolling in the mud with clothes on, going to bed after washing feet. Experiencing past events is only in the present moment. The ocean's waves surge, but the small person's heart is narrow.' He picked up his staff and said: 'If you people have not yet entered the gate, you must find a way to enter. Since you have entered the gate, you must have a path to emerge. What should the assembly do? What is the path to emerge?' After a long silence, he said: 'Snow presses down but cannot break the pine at the bottom of the ravine; wind blows but cannot move the moon in the sky.' He put down his staff and stepped down from the seat. Ascending the hall, he said: 'When myriad thoughts cease, the eyes see form, the ears hear sound. (This) single phrase is direct and clear, the head tops the sky, the feet tread the earth. You people only know that today is the first day of the fifth month, but you don't know that the golden crow (sun) busily goes west in the middle of the night, and the jade rabbit (moon) rises from the east sea at dawn.' He struck the Zen platform with his whisk and stepped down from the seat. Ascending the hall, he said: 'If there is enlightenment in clarity, clinging to the Dharma is delusion. You people cannot stand here, you people cannot stay here. If you stand, it is dangerous; if you stay, you will be blind. You must not let the mind dwell on the mysterious, the phrase dwell on the thought, the function dwell on the clever. Since these three are understood, there is no need to manage or lead in all places; they will naturally appear, no need to care for them; they will naturally be understood. Although it is so, you must know that there is something beyond.' (After saying this) the long rain does not clear. (The Chan master) shouted. Ascending the hall, he said: 'One leaf falls, and the world knows autumn. To exhaust a thousand miles of vision, ascend another level. One dust arises, and the earth is gathered. In Jia Prefecture, they cast a large statue; in Shan Prefecture, they irrigate an iron ox. What should a clear-eyed person do?' After a long silence, he said: 'Under the eaves during a long drought, the water in the gutter does not flow out.' He put down his staff and stepped down from the seat. Ascending the hall, he said: 'When seeing, what is seen is not (true)'

見。見猶離見見不能及。落花有意隨流水。流水無情戀落花。諸可還者自然非汝。不汝還者非汝而誰。長恨春歸無覓處。不知轉入此中來。喝一喝曰。三十年後莫道能仁教壞人家男女。上堂僧問。如何是祖師西來意。師曰。東家點燈西家暗坐。曰未審意旨如何。師曰。馬便搭鞍驢便推磨。僧禮拜。師曰靈利衲僧只消一個。遂曰。馬搭鞍驢推磨。靈利衲僧只消一個。縱使東家明點燈。未必西家暗中坐。西來意旨問如何。多口阿師自招禍。僧問。如何是第一義。師曰。爾問底是第二義。問狗子還有佛性也無。趙州道無。意旨如何。師曰。一度著蛇咬怕見斷井索。問燕子深談實相善說法要此理如何。師曰。不及雁銜蘆。問如何是佛。師曰。華陽洞口烏龜。問魯祖面壁意旨如何。師曰。金木水火土。羅睺計都星。問有句無句如藤倚樹時如何。師曰。作賊人心虛。曰國師三喚侍者又作么生。師曰。打鼓弄猢猻鼓破猢猻走。丙寅七月十八日召法屬長老宗范付後事。次日沐浴聲鐘集眾就座泊然而逝。荼毗日送者均獲設利。奉靈骨塔于鼓山。

南康軍云居高庵善悟禪師。洋州李氏子。年十一去家業經得度有夙慧。聞沖禪師舉武帝問達磨因緣。如獲舊物。遽曰。我既廓然何聖之有。沖異其語。勉之南詢。蒙授記于龍門。一日有僧被

【現代漢語翻譯】現代漢語譯本見。見猶離見，見不能及。（看見事物，如果執著于能看見的『見』，那就無法真正理解『見』的本質。）落花有意隨流水，流水無情戀落花。（落花有意隨流水而去，流水卻無情地不留戀落花，比喻世事無常，強求不得。）諸可還者，自然非汝；不汝還者，非汝而誰？（那些可以歸還的東西，自然不是你；那些不能歸還的，除了你又是誰呢？意指真我本性。）長恨春歸無覓處，不知轉入此中來。（總是遺憾春天逝去無處可尋，卻不知春天已經轉入自身之中。比喻佛性本自具足，無需外求。）喝一喝曰：三十年後莫道能仁教壞人家男女。（大喝一聲說：三十年後不要說釋迦牟尼佛的教法敗壞了人家的男女。警示後人要正信正行。）上堂，僧問：如何是祖師西來意？（什麼是祖師達摩從西方來到中國的真正用意？）師曰：東家點燈西家暗坐。（東家點燈，西家卻在黑暗中坐著。比喻各人因緣不同，領悟也不同。）曰：未審意旨如何？（不明白其中的意思。）師曰：馬便搭鞍，驢便推磨。（馬就配上鞍，驢就推磨。比喻各司其職，各盡其能。）僧禮拜。師曰：靈利衲僧只消一個。（聰明的僧人只要一個就夠了。意指貴精不貴多。）遂曰：馬搭鞍，驢推磨，靈利衲僧只消一個。縱使東家明點燈，未必西家暗中坐。西來意旨問如何？多口阿師自招禍。（馬配鞍，驢推磨，聰明的僧人一個就夠了。即使東家明亮地亮著燈，西家也未必在黑暗中坐著。西來意旨問如何？多嘴的阿師只會自找麻煩。）僧問：如何是第一義？（什麼是最高的真理？）師曰：爾問底是第二義。（你問的已經是第二義了。意指第一義不可言說。）問：狗子還有佛性也無？趙州道無。意旨如何？（狗有沒有佛性？趙州禪師說沒有，這是什麼意思？）師曰：一度著蛇咬，怕見斷井索。（被蛇咬過一次，就害怕看見斷了的井繩。比喻因噎廢食，過於謹慎。）問：燕子深談實相，善說法要，此理如何？（燕子深入地談論實相，善於說法要，這個道理如何？）師曰：不及雁銜蘆。（不如大雁銜著蘆葦。比喻言語不如行動。）問：如何是佛？（什麼是佛？）師曰：華陽洞口烏龜。（華陽洞口的烏龜。意指佛性無處不在，即使是烏龜也有佛性。）問：魯祖面壁意旨如何？（魯祖達摩面壁的用意是什麼？）師曰：金木水火土，羅睺計都星。（金木水火土，羅睺計都星。比喻宇宙萬物，皆是佛性的顯現。）問：有句無句，如藤倚樹時如何？（有語句和沒有語句，就像藤蔓依靠樹木時如何？）師曰：作賊人心虛。（做賊的人心虛。比喻心有所執，則不得自在。）曰：國師三喚侍者又作么生？（國師三次呼喚侍者又怎麼樣呢？）師曰：打鼓弄猢猻，鼓破猢猻走。（打鼓戲弄猴子，鼓破了猴子就跑了。比喻外在的手段終究不可靠。）丙寅七月十八日，召法屬長老宗范，付後事。次日沐浴聲鐘集眾，就座泊然而逝。荼毗日，送者均獲設利。（舍利）奉靈骨塔于鼓山。（丙寅年七月十八日，召集長老宗范，囑咐後事。第二天沐浴后，敲鐘召集大眾，就座后安然去世。火化那天，送行的人都得到了舍利。將靈骨塔供奉在鼓山。）南康軍云居高庵善悟禪師，洋州李氏子。年十一去家業經得度，有夙慧。聞沖禪師舉武帝問達磨因緣，如獲舊物。遽曰：我既廓然，何聖之有？沖異其語，勉之南詢。蒙授記于龍門。一日有僧被

【English Translation】 English version Seeing. Seeing is still apart from seeing; seeing cannot reach it. (Seeing something, if you cling to the 'seeing' that can see, then you cannot truly understand the essence of 'seeing.') Falling flowers intentionally follow the flowing water, but the flowing water heartlessly does not cherish the falling flowers. (Falling flowers intentionally follow the flowing water, but the flowing water heartlessly does not cherish the falling flowers, a metaphor for the impermanence of the world, and that forcing things is futile.) Those that can be returned are naturally not you; those that cannot be returned, who is it if not you? (Those things that can be returned are naturally not you; those that cannot be returned, who else could it be but you? It refers to the true self-nature.) Always regretting that spring has departed and cannot be found, not knowing that it has turned and entered here. (Always regretting that spring has departed and cannot be found, not knowing that it has turned and entered within oneself. A metaphor that Buddha-nature is inherently complete and does not need to be sought externally.) He shouts once, saying: Thirty years from now, do not say that Sakyamuni Buddha's teachings have corrupted the men and women of families. (He shouts once, saying: Thirty years from now, do not say that Sakyamuni Buddha's teachings have corrupted the men and women of families. A warning to future generations to have correct faith and practice.) Ascending the hall, a monk asks: What is the meaning of the Patriarch's coming from the West? (What is the true intention of Patriarch Bodhidharma coming from the West to China?) The Master says: The eastern family lights a lamp, the western family sits in darkness. (The eastern family lights a lamp, the western family sits in darkness. A metaphor that each person's conditions are different, and their understanding is also different.) The monk says: I do not understand the meaning. The Master says: The horse is saddled, the donkey grinds the mill. (The horse is saddled, the donkey grinds the mill. A metaphor that each fulfills their duty and does their best.) The monk bows. The Master says: One clever monk is enough. (One clever monk is enough. It means valuing quality over quantity.) Then he says: The horse is saddled, the donkey grinds the mill, one clever monk is enough. Even if the eastern family brightly lights a lamp, the western family may not be sitting in darkness. What is the meaning of coming from the West? A talkative teacher only invites trouble. (The horse is saddled, the donkey grinds the mill, one clever monk is enough. Even if the eastern family brightly lights a lamp, the western family may not be sitting in darkness. What is the meaning of coming from the West? A talkative teacher only invites trouble.) A monk asks: What is the First Principle? (What is the highest truth?) The Master says: What you are asking is the Second Principle. (What you are asking is already the Second Principle. It means that the First Principle cannot be spoken.) A monk asks: Does a dog have Buddha-nature or not? Zhaozhou (Joshu) said no. What is the meaning? (Does a dog have Buddha-nature or not? Zen Master Zhaozhou said no, what does this mean?) The Master says: Once bitten by a snake, one fears seeing a broken well rope. (Once bitten by a snake, one fears seeing a broken well rope. A metaphor for being overly cautious due to a bad experience.) A monk asks: The swallow deeply discusses the true nature, skillfully speaks of the essential Dharma, what is this principle? (The swallow deeply discusses the true nature, skillfully speaks of the essential Dharma, what is this principle?) The Master says: Not as good as a goose holding a reed. (Not as good as a goose holding a reed. A metaphor that actions speak louder than words.) A monk asks: What is Buddha? (What is Buddha?) The Master says: A turtle at the mouth of Huayang Cave. (A turtle at the mouth of Huayang Cave. It means that Buddha-nature is everywhere, even a turtle has Buddha-nature.) A monk asks: What is the meaning of Patriarch Lu (Bodhidharma) facing the wall? (What is the meaning of Patriarch Bodhidharma facing the wall?) The Master says: Metal, wood, water, fire, earth, Rahu (a shadow planet in Vedic astrology), Ketu (another shadow planet in Vedic astrology). (Metal, wood, water, fire, earth, Rahu, Ketu. A metaphor that all things in the universe are manifestations of Buddha-nature.) A monk asks: With or without words, what is it like when a vine leans on a tree? (With or without words, what is it like when a vine leans on a tree?) The Master says: A thief has a guilty conscience. (A thief has a guilty conscience. A metaphor that if the mind is attached to something, it cannot be free.) The monk says: What about the National Teacher calling the attendant three times? (What about the National Teacher calling the attendant three times?) The Master says: Playing the drum and teasing the monkey, when the drum breaks, the monkey runs away. (Playing the drum and teasing the monkey, when the drum breaks, the monkey runs away. A metaphor that external means are ultimately unreliable.) On the eighteenth day of the seventh month of Bingyin (year), he summoned Elder Zongfan (a name), entrusted him with the affairs after his death. The next day, after bathing, he rang the bell to gather the assembly, sat down, and passed away peacefully. On the day of cremation, those who sent him off all obtained sarira (relics). The stupa (pagoda) for enshrining his spiritual bones was placed at Gushan (Drum Mountain). Zen Master Gao'an Shangu of Yunju (Cloud Dwelling) in Nankang Prefecture, was a member of the Li family of Yang Prefecture. At the age of eleven, he left his family and became a monk, possessing innate wisdom. Hearing Zen Master Chong mention the story of Emperor Wu asking Bodhidharma about karma, he felt as if he had found something old. He immediately said: Since I am already vast and empty, what need is there for a sage? Chong was surprised by his words and encouraged him to inquire in the south. He received a prophecy at Longmen (Dragon Gate). One day, a monk was being

蛇傷足。佛眼問曰。既是龍門為甚麼卻被蛇咬。師即應曰。果然現大人相。眼益器之。後傳此語到昭覺。圓悟云。龍門有此僧耶。東山法道未寂寥爾。住後上堂。少林面壁。懷藏東土西天。歐阜升堂。充塞四維上下。致使山巍巍而砥掌平。水昏昏而常自清。花非艷而結空果。風不搖而片葉零。人無法。而得咨問。佛無心而更可成。野蔬淡飯延時日。任運隨緣道自靈。畢竟如何。日午打三更。

遂寧府西禪文璉禪師。郡之張氏子。上堂。一向恁么去。直得凡聖路絕水泄不通。鐵蛇鉆不入。鐵錘打不破。至於千里萬里鳥飛不度。一向恁么來。未免灰頭土面帶水拖泥。唱九作十指鹿為馬。非唯孤負先聖。亦乃埋沒己靈。敢問大眾。且道恁么去底是。恁么來底是。芍藥花開菩薩面。棕櫚葉散夜叉頭。上堂。諸方浩浩談玄。每日撞鐘打鼓。西禪無法可說。勘破燈籠露柱。門前不置下馬臺。免被傍人來借路。若借路須照顧腳下。若參差邯鄲學唐步。上堂。心生種種法生。森羅萬象縱橫信手拈來便用。日輪午後三更。心滅種種法滅。四句百非路絕。直饒達磨出頭。也是眼中著屑。心生心滅是誰。木人攜手同歸。歸到故鄉田地。猶遭頂上一錘。上堂。正月孟春猶寒。直下言端語端。拈起衲僧鼻孔。穿開祖佛心肝。知有者。達磨不

【現代漢語翻譯】現代漢語譯本僧人被蛇咬傷了腳。佛眼禪師（Foyan Qingyuan，禪宗大師）問道：『既然你是龍門（Longmen，地名，也指龍門派）的弟子，為什麼會被蛇咬呢？』這位僧人立即回答說：『果然顯現出大人之相。』佛眼禪師更加器重他。後來，這段話傳到了昭覺寺（Zhaojue Temple）。圓悟禪師（Yuanwu Keqin，禪宗大師）說：『龍門有這樣的僧人嗎？東山法道（Dongshan Fadao，禪宗大師）還沒有寂滅啊！』住持之後，圓悟禪師上堂說法：『少林寺（Shaolin Temple）面壁，懷藏著東土（指中國）和西天（指印度）的佛法。歐阜（Ou Fu，山名）升堂說法，充塞著四面八方和上下空間。因此，山巍峨而像砥石一樣平坦，水昏暗而常常保持清澈。花不是艷麗的卻結出空果，風不搖動卻有葉子飄落。人沒有法，卻可以諮詢問題。佛沒有心，卻更加可以成就。粗茶淡飯度過時光，順其自然，道自然靈驗。』『究竟如何呢？』（答：）『中午敲三更。』

遂寧府（Suining Prefecture）西禪寺（Xi Chan Temple）的文璉禪師（Wenlian），是遂寧郡張家的兒子。上堂說法：『一直這樣下去，凡聖之路斷絕，水泄不通，鐵蛇鉆不入，鐵錘打不破，甚至千里萬里鳥都飛不過。一直這樣過來，免不了灰頭土臉，帶水拖泥，指九為十，指鹿為馬。不僅辜負了先聖，也埋沒了自己本有的靈性。』『敢問各位，那麼，一直這樣去的是什麼？一直這樣來的是什麼？芍藥花開顯現菩薩面容，棕櫚葉散開如同夜叉的頭。』上堂說法：『各方都在滔滔不絕地談論玄理，每天撞鐘打鼓。西禪寺沒有什麼法可以說，勘破了燈籠和露柱（寺院中常見的物品）。門前不設定下馬臺，免得被旁人來借路。如果借路，須要照顧好腳下，如果參差不齊，就會像邯鄲學步一樣。』上堂說法：『心生則種種法生，森羅萬象縱橫，信手拈來便用，日輪午後三更。心滅則種種法滅，四句百非之路斷絕，即使達磨（Bodhidharma，禪宗初祖）出現，也是眼中著了灰塵。心生心滅的是誰？木人攜手一同歸去。歸到故鄉田地，仍然遭到頂上一錘。』上堂說法：『正月孟春，天氣仍然寒冷，直接說出言語的端正之處。拈起衲僧的鼻孔，穿開祖佛的心肝。知道這個道理的人，達磨（Bodhidharma）也不會……』

【English Translation】 English version A monk was bitten on the foot by a snake. Foyan (Foyan Qingyuan, a Chan master) asked, 'Since you are from Longmen (Longmen, a place name, also referring to the Longmen school), why were you bitten by a snake?' The monk immediately replied, 'Indeed, the appearance of a great person is revealed.' Foyan appreciated him even more. Later, this story was spread to Zhaojue Temple (Zhaojue Temple). Yuanwu (Yuanwu Keqin, a Chan master) said, 'Does Longmen have such a monk? Dongshan Fadao (Dongshan Fadao, a Chan master) has not yet passed away!' After becoming the abbot, Yuanwu gave a Dharma talk in the hall: 'Facing the wall at Shaolin Temple (Shaolin Temple), one cherishes the Buddha-dharma of the Eastern Land (referring to China) and the Western Heaven (referring to India). Ou Fu (Ou Fu, a mountain name) ascends the hall to give a Dharma talk, filling the four directions and the space above and below. Therefore, the mountain is towering and as flat as a whetstone, the water is dim and always remains clear. The flower is not gorgeous but bears empty fruit, the wind does not shake but leaves fall. People have no Dharma, but can ask questions. The Buddha has no mind, but can be further realized.' 'Simple vegetables and rice pass the time, going with the flow, the Dao is naturally effective.' 'What is it ultimately like?' (Answer:) 'Noon strikes at the third watch.'

Chan Master Wenlian (Wenlian) of Xichan Temple (Xi Chan Temple) in Suining Prefecture (Suining Prefecture), was the son of the Zhang family in Suining Prefecture. Giving a Dharma talk in the hall: 'Going on like this, the path of the mundane and the sacred is cut off, not a drop of water can pass through, an iron snake cannot drill through, an iron hammer cannot break through, even birds cannot fly over thousands of miles.' Coming on like this, one cannot avoid being covered in dust and mud, calling nine as ten, calling a deer a horse. Not only does one fail the former sages, but also buries one's own inherent spirituality.' 'May I ask everyone, what is it that goes on like this? What is it that comes on like this? The peony flower blooms, revealing the face of a Bodhisattva, the palm leaves scatter, like the head of a Yaksha.' Giving a Dharma talk in the hall: 'All directions are endlessly discussing profound principles, striking the bell and beating the drum every day. Xichan Temple has no Dharma to speak of, exposing the lantern and the pillar (common objects in temples). No dismounting platform is set up in front of the gate, to avoid being borrowed by others. If borrowing the road, one must take care of one's feet, if one is uneven, one will learn the Tang step in Handan.' Giving a Dharma talk in the hall: 'When the mind arises, all kinds of dharmas arise, the myriad phenomena are horizontal and vertical, one picks them up and uses them at will, the sun is past noon at the third watch. When the mind ceases, all kinds of dharmas cease, the path of the four sentences and hundred negations is cut off, even if Bodhidharma (Bodhidharma, the first patriarch of Chan) appears, there is dust in his eyes. Who is it that arises and ceases with the mind? Wooden people hold hands and return together. Returning to the homeland, one still suffers a hammer on the head.' Giving a Dharma talk in the hall: 'The first month of spring is still cold, directly speaking of the correctness of words. Picking up the nostrils of the monastic, piercing open the heart and liver of the ancestral Buddhas. Those who know this principle, Bodhidharma (Bodhidharma) will not...'

來東土。二祖不往西天。不知有者。誰知當面蹉過。迢迢十萬八千。山僧為爾重說偈言。大眾莫教孤負。孟春猶寒。僧問。師子未出窟時如何。師曰。爪牙已露。曰出窟后如何。師曰。龍頭蛇尾。曰出與未出時如何。師曰。正好吃棒。問以一重去一重即不問。不以一重去一重時如何。師曰。阇黎有許多工夫。

隆興府黃龍牧庵法忠禪師。四明姚氏子。十九試經得度。習臺教悟一心三觀之旨。未能泯跡。遍參名宿至龍門。觀水磨旋轉發明心要。乃述偈曰。轉大法輪。目前包里。更問如何。水推石磨。呈佛眼。眼曰。其中事作么生。師曰。澗下水長流。眼曰。我有末後一句待分付汝。師即掩耳而去。后至廬山于同安枯樹中絕食清坐。宣和間湘潭大旱禱而不應。師躍入龍淵呼曰。業畜當雨一尺雨隨至。居南嶽每跨虎出遊。儒釋望塵而拜。住後上堂。張公吃酒李公醉。子細思量不思議。李公醉醒問張公。恰使張公無好氣。無好氣不如歸家且打睡。上堂。今朝正月半。有事為君斷。切忌兩眼睛。被他燈火換。上堂。我有一句子。不借諸聖口。不動自己舌。非聲氣呼吸。非情識分別。假使凈名杜口于毗耶。釋迦掩室于摩竭。大似掩耳偷鈴。未免天機漏泄。直饒德山入門便棒。臨濟入門便喝。若向牧庵門下。檢點將來只得一橛

【現代漢語翻譯】現代漢語譯本來到東土。二祖（指禪宗二祖慧可）不往西天（指印度）。不知道有（什麼）。誰知道當面錯過了（真理）。（白白走了）迢迢十萬八千（里路）。山僧（我）為你們重新說偈語。（希望）大眾不要辜負（這次機會）。孟春（指農曆正月）仍然寒冷。僧人問：『師子（指獅子，常用來比喻有力量的人或事物）未出窟（指未出現）時如何？』師父說：『爪牙已經顯露。』（僧人）說：『出窟后如何？』師父說：『龍頭蛇尾。』（僧人）說：『出與未出時如何？』師父說：『正好吃棒（指應該被打）。』（僧人）問：『以一重（指一種理解）去掉一重（指另一種理解）即不問，不以一重去掉一重時如何？』師父說：『你（阇黎，指僧人）有許多工夫（指有許多問題）。』

隆興府黃龍牧庵法忠禪師（禪師名號）。四明（地名，今浙江寧波）姚氏子。十九歲時通過試經而得度（出家）。學習天臺宗的教義，領悟了一心三觀（天臺宗的重要理論）的宗旨，但未能完全消除（世俗的）痕跡。遍參名師，到達龍門（地名）時，觀看水磨旋轉而發明心要（領悟了佛法的精髓），於是寫了一首偈語說：『轉大法輪（指弘揚佛法），目前包里（指就在眼前）。更問如何（還問什麼呢）？水推石磨。』（有人）呈佛眼（指展示佛的智慧），（佛）眼說：『其中事作么生（裡面發生了什麼）？』師父說：『澗下水長流（山澗下的水不停地流淌）。』（佛）眼說：『我有末後一句待分付汝（我有一句最後的話要告訴你）。』師父立刻掩耳而去。後來到廬山，在同安的枯樹中絕食清坐。宣和年間，湘潭（地名）大旱，祈禱沒有應驗。師父跳入龍淵（深潭）呼喊說：『業畜（指龍，帶有貶義），當雨一尺（應該下雨一尺深），雨隨即到來。』居住在南嶽（山名）時，經常跨虎出遊，儒生和僧人望塵而拜。住持（寺院）後上堂（說法），說：『張公吃酒李公醉，子細思量不思議。李公醉醒問張公，恰使張公無好氣。無好氣不如歸家且打睡。』上堂（說法），說：『今朝正月半，有事為君斷。切忌兩眼睛，被他燈火換。』上堂（說法），說：『我有一句子，不借諸聖口，不動自己舌，非聲氣呼吸，非情識分別。假使凈名（指維摩詰）杜口于毗耶（指維摩詰在毗耶離城閉口不言），釋迦（指釋迦牟尼佛）掩室于摩竭（指釋迦牟尼佛在摩揭陀國閉門思過），大似掩耳偷鈴，未免天機漏泄。直饒德山（指德山宣鑒禪師）入門便棒，臨濟（指臨濟義玄禪師）入門便喝，若向牧庵門下，檢點將來只得一橛（指只能得到一部分）。』

【English Translation】 English version Coming to the Eastern Land. The Second Patriarch (referring to Huike, the Second Patriarch of Zen Buddhism) did not go to the Western Heaven (referring to India). Not knowing what there is. Who knows that they missed it right in front of their faces. (Wasted) a long journey of one hundred and eight thousand (li). This mountain monk (I) will repeat the verse for you. (I hope) the assembly will not fail (this opportunity). Early spring (referring to the first month of the lunar calendar) is still cold. A monk asked: 'What is it like when the lion (often used to metaphorically refer to powerful people or things) has not yet left the cave (referring to not yet appeared)?' The master said: 'Claws and teeth are already exposed.' (The monk) said: 'What is it like after leaving the cave?' The master said: 'A dragon's head and a snake's tail.' (The monk) said: 'What is it like when it is out and not out?' The master said: 'It's just right for a beating (referring to deserving a beating).' (The monk) asked: 'If one removes one layer (referring to one understanding) with another layer (referring to another understanding), then I won't ask. What if one doesn't remove one layer with another layer?' The master said: 'You (Acharya, referring to a monk) have so much effort (referring to having so many questions).'

Zen Master Mu'an Fachong of Huanglong in Longxing Prefecture (the Zen master's title). A son of the Yao family from Siming (place name, present-day Ningbo, Zhejiang). At the age of nineteen, he passed the scripture examination and was ordained (became a monk). He studied the teachings of the Tiantai school and understood the essence of the One Mind Three Contemplations (an important theory of the Tiantai school), but he was unable to completely eliminate (worldly) traces. He visited famous teachers everywhere, and when he arrived at Longmen (place name), he watched the water mill rotate and discovered the essentials of the mind (understood the essence of Buddhism), so he wrote a verse saying: 'Turning the Great Dharma Wheel (referring to propagating Buddhism), it's right in front of your eyes (referring to being right in front of you). What else do you ask? The water pushes the stone mill.' (Someone) presents the Buddha's eye (referring to showing the Buddha's wisdom), (the Buddha's) eye says: 'What's happening inside (What's happening inside)?' The master said: 'The water flows long under the stream (The water under the mountain stream flows non-stop).' (The Buddha's) eye said: 'I have a last sentence to tell you (I have a last word to tell you).' The master immediately covered his ears and left. Later, he went to Mount Lu and fasted and sat quietly in the dead trees of Tongan. During the Xuanhe period, there was a severe drought in Xiangtan (place name), and prayers were not answered. The master jumped into the Dragon Pool (deep pool) and shouted: 'Karmic beast (referring to the dragon, with a derogatory meaning), it should rain one foot (it should rain one foot deep), and the rain came immediately.' When living in Mount Nanyue (mountain name), he often rode a tiger on outings, and Confucian scholars and monks bowed in the dust. After residing (in the monastery), he went to the hall (to preach) and said: 'Zhang Gong drinks wine, Li Gong gets drunk, think carefully, it's incredible. Li Gong wakes up drunk and asks Zhang Gong, which makes Zhang Gong feel bad. It's better to go home and sleep if you're not in a good mood.' Going to the hall (to preach), he said: 'Today is the first half of the first month, and I have something to decide for you. Be careful with your eyes, don't let the lanterns change them.' Going to the hall (to preach), he said: 'I have a sentence that doesn't borrow the mouths of all the saints, doesn't move my own tongue, is neither sound nor breath, nor emotional discrimination. Suppose Vimalakirti (referring to Vimalakirti) keeps silent in Viyali (referring to Vimalakirti closing his mouth and not speaking in the city of Viyali), Shakyamuni (referring to Shakyamuni Buddha) closes the room in Magadha (referring to Shakyamuni Buddha closing the door and thinking about his mistakes in Magadha), it's like covering your ears to steal a bell, and you can't avoid leaking the secrets of heaven. Even if Deshan (referring to Zen Master Deshan Xuanjian) enters the door and beats, Linji (referring to Zen Master Linji Yixuan) enters the door and shouts, if you check it under Mu'an's door, you can only get a part (referring to only getting a part).'

。千種言萬般說。只要教君自家歇。一任大地虛空七凹八凸。僧問。如何是佛。師曰。莫向外邊覓。曰如何是心。師曰。莫向外邊尋。曰如何是道。師曰。莫向外邊討。曰如何是禪。師曰。莫向外邊傳。曰畢竟如何。師曰。靜處薩婆訶。問大眾臨筵請師舉唱。師豎起拂子。僧曰。乞師再垂方便。師擊禪床一下。后示寂塔于香原洞。

衢州烏巨雪堂道行禪師。處州葉氏子。依泗州普照英禪師得度。去參佛眼。一日聞舉玄沙筑著腳指話遂大悟。住後上堂。會即便會玉本無瑕。若言不會碓嘴生花。試問九年面壁。何如大會拈花。南明恁么商確。也是順風撒沙。參。上堂。云籠岳頂百鳥無聲。月隱寒潭龍珠自耀。正當恁么時直得石樑忽然大悟。石洞頓爾心休。虛空開口作證。溪北石僧點頭。諸人總在這裡瞌睡。笑殺陜府鐵牛。上堂。佛說三乘十二分頓漸偏圓。癡人面前不得說夢。祖師西來直指人心見性成佛。癡人面前不得說夢。臨濟三玄。雲門三句。洞山五位。癡人面前不得說夢。南明恁么道。還免得遭人檢責也無。所以古人道。石人機似汝也解唱巴歌。汝若似石人雪曲也應和。還有和雪曲底么。若有喚來與老僧洗腳。上堂。通身是口說得一半。通身是眼用得一橛。用不到處說有餘。說不到處用無盡。所以道。當用無說

。當說無用。用說同時用說不同時。諸人若也擬議。西峰在爾腳底。到國清眾請上堂。句亦刬意亦刬。絕毫絕牦處如山如岳。句亦到意亦到。如山如岳處絕毫絕牦。忽若拶通一線。意句俱到俱不到。俱刬俱不刬。直得三句外絕牢籠。六句外無標的。正當恁么時一句作么生道。傾蓋同途不同轍。相將攜手上高臺。上堂舉趙州示眾云。老僧除卻二時齋粥是雜用心處。師曰。今朝六月旦。行者擊鼓長老升堂。爾諸人總來這裡雜用心。上堂舉。僧問雲門。如何是驚人句。門曰響。師曰。雲門答這僧話不得便休。卻鼓粥飯氣以當平生。上堂。黃梅雨麥秋寒。恁么會太無端。時節因緣佛性義。大都須是髑髏干。示眾舉。璣和尚問僧。禪以何為義。眾下語皆不契理。僧請益璣。璣代云。以謗為義。師曰。三世諸佛是謗。西天二十八祖是謗。唐土六祖是謗。天下老和尚是謗。諸人是謗。山僧是謗。于中還有不謗者也無。談玄說妙河沙數。爭似雙峰謗得親。師示疾。門弟子教授汪公喬年至省候。師以後事委之。示以偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。注曰。爛泥中有刺。莫道不疑好。黎明沐浴更服跏趺而逝。阇維五色設利煙所至處累然。齒舌不壞。塔于寺之西。

撫州白楊法順禪師。綿州文氏子。

【現代漢語翻譯】現代漢語譯本：當說無用，用說同時，用說不同時。諸位如果想要揣測，西峰就在你們的腳下。到國清寺的僧眾請上堂說法。言語和意念都消除，在沒有絲毫痕跡的地方，像山嶽一樣巍然屹立。言語和意念都到位，像山嶽一樣巍然屹立的地方，沒有絲毫痕跡。忽然如果貫通一線，意念和言語都到位，也都不到位；都消除，也都不消除。直接在三句之外斷絕束縛，在六句之外沒有目標。正在這個時候，一句該怎麼說？雖然同路，但車轍不同。互相攜手登上高臺。上堂時舉趙州禪師開示大眾說：『老僧除了早晚兩次的齋粥，其他都是雜用心的地方。』禪師說：『今天六月初一，行者擊鼓，長老升堂。你們都到這裡來雜用心。』上堂時舉：僧人問雲門禪師：『如何是驚人之句？』雲門禪師回答：『響。』禪師說：『雲門禪師回答這個僧人的話，不能就此作罷，卻鼓起粥飯之氣來當作平生。』上堂說：『黃梅時節下雨，麥秋時節寒冷。這樣理解太沒有道理了。時節因緣和佛性的意義，都需要像乾枯的頭顱一樣。』開示大眾時舉：璣和尚問僧人：『禪以什麼為意義？』眾僧的回答都不契合道理。僧人請教璣和尚，璣和尚代為回答說：『以誹謗為意義。』禪師說：『三世諸佛是誹謗，西天二十八祖是誹謗，唐土六祖是誹謗，天下的老和尚是誹謗，諸位是誹謗，山僧也是誹謗。其中還有不誹謗的嗎？』談玄說妙多如恒河沙數，怎比得上雙峰禪師的誹謗來得親切。禪師示現疾病，門下弟子教授汪公喬年到省探望。禪師將後事委託給他，並以偈語開示說：『認識就要認識自己的本心，見到就要見到自己的本性。認識到本心本性，正是宗門的大病。』註釋說：『爛泥中有刺，不要說沒有疑惑就好。』黎明時沐浴更衣，結跏趺坐而逝。火化后，五色舍利遍佈，煙所到之處堆積如山。牙齒和舌頭沒有損壞。塔建在寺廟的西邊。撫州白楊法順禪師，是綿州文氏之子。

【English Translation】 English version: To speak is useless. To speak is simultaneous, to speak is not simultaneous. If you all try to speculate, Xifeng (West Peak) is right under your feet. The monks of Guoqing Temple are invited to ascend the hall to preach. Words and thoughts are both eliminated. In the place without the slightest trace, it stands as majestic as mountains. Words and thoughts are both in place. In the place as majestic as mountains, there is not the slightest trace. Suddenly, if it penetrates through a single line, thoughts and words are both in place and not in place; both eliminated and not eliminated. Directly cut off the shackles beyond the three sentences, and there is no target beyond the six sentences. At this very moment, how should one say a sentence? Though on the same road, the ruts are different. Let's hold hands and ascend the high platform together. Ascending the hall, he cited Zhao Zhou (Joshu) Chan master's instruction to the assembly: 'This old monk, except for the two times of vegetarian porridge in the morning and evening, everything else is mixed mind.' The Chan master said, 'Today is the first day of June. The attendant strikes the drum, and the elder ascends the hall. You all come here to use mixed mind.' Ascending the hall, he cited: A monk asked Yunmen (Ummon): 'What is a startling sentence?' Yunmen replied: 'Sound.' The Chan master said, 'Yunmen's answer to this monk cannot be left at that, but he puffs up the energy of porridge and rice to act as his whole life.' Ascending the hall, he said: 'The plum rain season is rainy, and the wheat autumn season is cold. Understanding it this way is too unreasonable. The meaning of seasonal conditions and Buddha-nature all require a dry skull.' Instructing the assembly, he cited: Monk Ji asked a monk: 'What is the meaning of Chan?' The monks' answers did not accord with the truth. The monk asked Monk Ji for guidance. Monk Ji answered on his behalf: 'To take slander as meaning.' The Chan master said, 'The Buddhas of the three worlds are slander, the twenty-eight patriarchs of the Western Heaven are slander, the Sixth Patriarch of Tang Dynasty is slander, the old monks of the world are slander, you are slander, and this mountain monk is also slander. Among them, is there anyone who does not slander?' Talking about the mysterious and speaking of the wonderful are as numerous as the sands of the Ganges, how can it compare to the slander of Chan master Shuangfeng (Double Peak) being so intimate. The Chan master manifested illness, and his disciple Professor Wang Gong Qiao Nian came to the province to visit. The Chan master entrusted him with the affairs after his death and instructed him with a verse: 'To know is to know one's own original mind, to see is to see one's own original nature. To know the original mind and original nature is precisely the great disease of the Zen school.' The commentary says: 'There are thorns in the mud, don't say it's good to have no doubts.' At dawn, he bathed and changed clothes, sat in the lotus position, and passed away. After cremation, five-colored sharira (relics) were scattered everywhere, and the places where the smoke reached piled up like mountains. The teeth and tongue were not damaged. The pagoda was built to the west of the temple. Chan master Fayun (Dharma Succession) of Baiyang (White Poplar) in Fuzhou, was the son of the Wen family of Mianzhou.

依止佛眼聞普說。舉傅大士心王銘云。水中鹽味色里膠青決定是有不見其形。師于言下有省。后觀寶藏迅轉頓明大法。趨丈室作禮呈偈曰。頂有異峰云冉冉。源無別派水冷冷。遊山未到山窮處。終被青山礙睛眼。眼笑而可之。住後上堂。好事堆堆疊疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣弄得恁么窮乞相。山僧只向他道。卻被爾道著。上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣。個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得見還難。一曲漁歌過遠灘。示眾。染緣易就道業難成。不了目前萬緣差別。只見境風浩浩。凋殘功德之林。心火炎炎燒盡菩提之樹。道念若同情念成佛多時。為眾一似為己。彼此事辦。不見他非我是。自然上敬下恭。佛法時時現前。煩惱塵塵解脫。上堂。雞鳴曉月狗吠枯椿。只可默會難入思量。看不見處動地放光。說不到處天地玄黃。撫城尺六狀紙。元來出在清江。大眾。分明話出人難見。昨夜三更月到窗。上堂。風吹茅茨。屋脊漏雨打。阇黎眼睛濕。恁么分明卻不知。卻來這裡低頭立。時紹燈上座聞之有省。后住婺之廣教。因病

【現代漢語翻譯】現代漢語譯本依止佛眼（指佛眼清遠禪師）聽聞他普遍說法。引用傅大士（傅翕，南北朝時期的居士，以其對佛教的貢獻而聞名）的《心王銘》說：『水中鹽味，色里膠青，決定是有，不見其形。』禪師在聽聞這些話後有所領悟。後來觀看《寶藏論》迅速理解了大法。於是前往丈室向佛眼禪師行禮並呈上偈語說：『頂有異峰云冉冉，源無別派水冷冷。遊山未到山窮處，終被青山礙睛眼。』佛眼禪師笑著認可了他的領悟。住持寺院后，禪師上堂說法：『好事堆堆疊疊來，不須造作與安排。落林黃葉水推去，橫谷白雲風捲回。寒雁一聲情念斷，霜鐘才動我山摧。白楊更有過人處，盡夜寒爐撥死灰。』忽然有個僧人出來說道：『長老少賣弄，顯得恁么窮乞相。』禪師只對他說：『卻被爾道著。』上堂說法：『我手何似佛手？天上南星北斗。我腳何似驢腳？往事都來忘卻。人人盡有生緣，個個足方頂圓。大愚（指大愚禪師）灘頭立處，孤月影射深灣。會不得見還難，一曲漁歌過遠灘。』向大眾開示：『染緣易就，道業難成。不了目前萬緣差別，只見境風浩浩，凋殘功德之林，心火炎炎，燒盡菩提之樹。道念若同情念，成佛多時。為眾一似為己，彼此事辦。不見他非我是，自然上敬下恭。佛法時時現前，煩惱塵塵解脫。』上堂說法：『雞鳴曉月，狗吠枯椿。只可默會，難入思量。看不見處，動地放光。說不到處，天地玄黃。撫城尺六狀紙，元來出在清江。』大眾：『分明話出人難見，昨夜三更月到窗。』上堂說法：『風吹茅茨，屋脊漏雨打，阇黎（指僧人）眼睛濕。恁么分明卻不知，卻來這裡低頭立。』當時紹燈上座聽聞後有所領悟，後來住持婺州的廣教寺。因病...

【English Translation】 English version Relying on Foyan (Zen Master Foyan Qingyuan) to hear his universal teachings. Quoting Great Master Fu (Fu Xi, a lay Buddhist of the Southern and Northern Dynasties, known for his contributions to Buddhism)'s 'Mind King Inscription': 'Saltiness in water, glue-like green in color, definitely exists, but its form is unseen.' The Zen master had an awakening upon hearing these words. Later, after studying the 'Treasure Store Treatise', he quickly understood the great Dharma. He then went to the abbot's room to pay respects to Zen Master Foyan and presented a verse, saying: 'On the summit, strange peaks rise amidst drifting clouds; from the source, no separate streams flow, the water is purely cold. Wandering the mountains, not yet reaching their end, ultimately, green mountains obstruct my eyes.' Zen Master Foyan smiled and acknowledged his understanding. After becoming the abbot of the monastery, the Zen master ascended the hall to preach: 'Good things come in piles and layers, no need for contrivance or arrangement. Fallen yellow leaves are pushed away by the water, horizontal valley white clouds are rolled back by the wind. A solitary cry of a wild goose severs emotional thoughts, the sound of the frost bell just moves, and my mountain crumbles. The white poplar has even more outstanding qualities, all night long, poking at the dead ashes in the cold stove.' Suddenly, a monk came out and said: 'Elder, stop showing off, appearing so poor and beggarly.' The Zen master only said to him: 'You've hit the mark.' Ascending the hall to preach: 'How is my hand like the Buddha's hand? In the sky, the Southern Star and the Big Dipper. How is my foot like a donkey's foot? All past events are forgotten. Everyone has their own innate connections, each one has square feet and a round crown. At the sandbar of Dayu (referring to Zen Master Dayu), where he stands, the solitary moon's reflection shines into the deep bay. If you don't understand, it's difficult to see, a fisherman's song passes over the distant sandbar.' Instructing the assembly: 'Affinity with defilements is easily achieved, the path of practice is difficult to accomplish. Not understanding the myriad differences before you, only seeing the vast wind of circumstances, withering the forest of merit, the flames of the mind burning, consuming the tree of Bodhi. If the thought of the path is like emotional thoughts, one would have become a Buddha long ago. Serving the assembly is like serving oneself, both accomplish their affairs. Not seeing others' faults and only seeing one's own, naturally, superiors are respected and inferiors are honored. The Buddha Dharma is constantly present, and afflictions are liberated dust by dust.' Ascending the hall to preach: 'The rooster crows at the dawn moon, the dog barks at the withered tree stump. It can only be understood silently, difficult to enter into thought. Where it cannot be seen, earth-shaking light is emitted. Where it cannot be spoken, heaven and earth are mysterious and profound. The foot-six-long petition from Fucheng, originally comes from the Qingjiang River.' The assembly: 'Clearly spoken, but difficult for people to see, last night at midnight, the moon reached the window.' Ascending the hall to preach: 'The wind blows the thatched roof, the roof leaks and the rain beats down, the eyes of the acharya (referring to a monk) are wet. So clear, yet you don't know, instead, you come here and stand with your head bowed.' At that time, the Venerable Shaodeng heard this and had an awakening, later becoming the abbot of Guangjiao Temple in Wuzhou. Due to illness...

示眾。久病未嘗推木枕。人來多是問如何。山僧據問隨緣對。窗外黃鸝口更多。只如七尺之軀甚處受病。眾中具眼者試為山僧指出病源。眾下語皆不契。師自拊掌一下作嘔吐聲。又云好個木枕子。師律身清苦。出入唯杖笠獨行。后示寂阇維收設利目睛齒舌數珠同靈骨塔于寺西。

南康軍云居法如禪師。丹丘胡氏子。依護國瑞禪師祝髮登具。遍參浙右諸宗匠。晚至龍門以平日所證白佛眼。眼曰此皆學解非究竟事。欲了生死當求妙悟。師駭然諦信。一日命主香積。以道業未辦固辭。眼勉曰。姑就職。其中大有人為汝說法。未幾晨興開廚門望見聖僧契所未證即白佛眼。眼曰這裡還見聖僧么。師詣前問訊叉手而立。眼曰。向汝道。大有人為汝說法。住後上堂。一法若有毗盧墮在凡夫。萬法若無普賢失其境界。向這裡有無俱遣得失兩亡。直得十方諸佛不見。諸人且道。十二時中向甚麼處安身立命。披蓑側立千峰外。引水澆蔬五老前。上堂。乾坤之內宇宙之間。中有一寶秘在形山。云居又且不然。乾坤之內宇宙之間。中有一寶。擲下拄杖云。大眾也須識取。

南康軍歸宗真牧正賢禪師。潼州陳氏子。世為名儒。幼從三聖海澄為苾芻具滿分戒。游成都依大慈秀公習經輪。凡典籍過目成誦義亦頓曉。秀稱為經藏子。出蜀謁

【現代漢語翻譯】現代漢語譯本示眾。（師父）長久生病，不曾推開木枕。人們來訪大多是問（病情）如何。山僧根據提問，隨緣回答。窗外的黃鸝鳥叫得更歡。只是這七尺之軀，到底哪裡生病了？大眾中有慧眼的人，試著為山僧指出病源。大眾的回答都不契合（師意）。師父自己拍了一下手掌，作出嘔吐的聲音。又說，『好一個木枕頭。』師父生活清苦，出入只有手杖和斗笠，獨自行走。後來圓寂，火化后收集到舍利子、眼珠、牙齒、舌頭、念珠，與靈骨一同建塔于寺廟西邊。

南康軍云居法如禪師（Yunju Faru Chan Master of Nankang Army）。是丹丘胡家的兒子。依從護國瑞禪師（Huguo Rui Chan Master）剃度並受具足戒。遍訪浙右各宗派的宗師。晚年到龍門，將平日所證悟的道理稟告佛眼禪師（Foyan Chan Master）。佛眼禪師說：『這些都是學來的理解，不是究竟的道理。想要了脫生死，應當尋求妙悟。』禪師聽后震驚而信服。一天，（禪師）被任命主管香積（廚房），因道業未成而堅決推辭。佛眼禪師勉勵他說：『暫且就職，其中定有人為你說法。』不久，清晨打開廚房門，望見聖僧（arhat），（禪師）領悟了之前未曾證悟的道理，立即稟告佛眼禪師。佛眼禪師問：『這裡還見到聖僧嗎？』禪師走到（佛眼禪師）面前問訊，叉手而立。佛眼禪師說：『早就對你說過，定有人為你說法。』（禪師）住持寺院後上堂說法：『一法如果存在，毗盧（Vairocana）佛也會墮入凡夫；萬法如果不存在，普賢（Samantabhadra）菩薩也會失去他的境界。』在這裡，有和無都要捨棄，得和失都要忘卻，（才能）達到十方諸佛都無法看見（你的存在）。各位，你們說，十二時辰中，在哪裡安身立命呢？披著蓑衣側身站在千峰之外，引水澆灌蔬菜在五老峰前。

上堂。（禪師說）『乾坤之內，宇宙之間，中間有一寶，隱藏在形山。』云居（禪師）卻不這樣認為，『乾坤之內，宇宙之間，中間有一寶。』（說完）扔下拄杖說：『大眾也必須認識它。』

南康軍歸宗真牧正賢禪師（Guizong Zhenmu Zhengxian Chan Master of Nankang Army）。是潼州陳家的兒子，世代都是著名的儒生。年幼時跟隨三聖海澄（Sansheng Haicheng）成為比丘，受具足戒。遊歷成都，依從大慈秀公（Daci Xiugong）學習經論。凡是典籍，看過一遍就能背誦，義理也能立刻明白。秀公稱他為『經藏子』。離開四川后，拜訪...

【English Translation】 English version Showing to the assembly. (The master) had been ill for a long time, never pushing away the wooden pillow. People came mostly to ask how (he was). The mountain monk answered according to the questions, responding to circumstances. The orioles outside the window sang even more joyfully. But where exactly is this seven-foot body ill? Among the assembly, those with discerning eyes, try to point out the source of the mountain monk's illness. The assembly's answers did not match (the master's intention). The master clapped his hands once and made a vomiting sound. Then said, 'What a good wooden pillow.' The master lived a pure and austere life, going out and coming in only with a staff and bamboo hat, walking alone. Later, he passed away, and after cremation, relics, eyeballs, teeth, tongue, and prayer beads were collected, and a pagoda was built with the spiritual bones to the west of the temple.

Yunju Faru Chan Master of Nankang Army. He was the son of the Hu family of Danqiu. He was tonsured and received the full precepts under Huguo Rui Chan Master. He visited masters of various sects in Zheyou. In his later years, he went to Longmen and reported the principles he had realized to Foyan Chan Master. Foyan Chan Master said, 'These are all learned understandings, not the ultimate truth. If you want to be free from birth and death, you should seek wonderful enlightenment.' The Chan Master was shocked and convinced. One day, (the Chan Master) was appointed to manage the kitchen, but firmly declined because his practice was not yet complete. Foyan Chan Master encouraged him, saying, 'Take the position for now, and someone will surely preach the Dharma for you.' Soon after, in the early morning, he opened the kitchen door and saw an arhat, (the Chan Master) realized the principles he had not previously realized, and immediately reported to Foyan Chan Master. Foyan Chan Master asked, 'Do you still see the arhat here?' The Chan Master went to (Foyan Chan Master), greeted him, and stood with his hands clasped. Foyan Chan Master said, 'I told you long ago that someone would surely preach the Dharma for you.' After (the Chan Master) resided in the temple, he ascended the hall to preach: 'If one dharma exists, Vairocana Buddha will also fall into the realm of ordinary people; if all dharmas do not exist, Samantabhadra Bodhisattva will also lose his realm.' Here, both existence and non-existence must be abandoned, and both gain and loss must be forgotten, (only then can you) reach the point where all Buddhas in the ten directions cannot see (your existence). Everyone, tell me, where do you settle your body and mind in the twelve hours? Wearing a raincoat, standing sideways outside the thousand peaks, drawing water to irrigate vegetables in front of the Five Old Peaks.

Ascending the hall. (The Chan Master said) 'Within the universe, between heaven and earth, there is a treasure hidden in the Shape Mountain.' Yunju (Chan Master) does not think so, 'Within the universe, between heaven and earth, there is a treasure.' (After speaking) he threw down his staff and said, 'The assembly must also recognize it.'

Guizong Zhenmu Zhengxian Chan Master of Nankang Army. He was the son of the Chen family of Tongzhou, and his family had been famous Confucian scholars for generations. As a child, he followed Sansheng Haicheng to become a Bhikkhu and received the full precepts. He traveled to Chengdu and studied scriptures and treatises under Daci Xiugong. He could recite any classic after reading it once, and he could immediately understand the meaning. Xiugong called him 'Son of the Scripture Treasury'. After leaving Sichuan, he visited...

諸尊宿。后扣佛眼。一日入室眼舉慇勤抱得旃檀樹。語聲未絕師頓悟。眼曰。經藏子漏逗了也。自是與師商確淵奧亹亹無盡。眼稱善。因手書真牧二字授之。紹興己巳歸宗虛席。郡候以禮請堅臥不應。寶文李公懋嘗問道于師。同屬官強之乃就。上堂。且第一句如何道。汝等若向世界未成時父母未生時。佛未出世時。祖師未西來時。道得已是第二句。且第一句如何道。直饒爾十成道得。未免左之右之。卓拄杖下座。上堂良久召大眾曰。作么生。若也擬議。賢上座謾爾諸人去也。打地和尚嗔他秘魔巖主。擎個叉兒胡說亂道。遂將一摑成赍粉。散在十方世界。還知么。舉拂子曰。而今卻在拂子頭上說。一切智智清凈無二無二分無別無斷故。還聞么。閻老子知得。乃曰。賢上座爾若相當去不妨奇特。或不相當總在我手裡。只向他道。閻老子爾也退步。摸索鼻孔看。擊禪床下座。僧問。久默斯要已泄真機。學人上來請師開示。師曰。耳朵在甚麼處。曰一句分明該萬象。師曰。分明底事作么生。曰臺星臨照枯木回春。師曰。換卻爾眼睛。

安吉州道場正堂明辯禪師。本郡俞氏子。幼事報本蘊禪師圓顱受具。后謁諸名宿。至西京少林聞僧舉佛眼以古詩發明罽賓王斬師子尊者話。曰楊子江頭楊柳春。楊花愁殺渡江人。一聲羌笛離

【現代漢語翻譯】現代漢語譯本：各位尊宿（指有德行的僧人）。佛眼禪師後來參訪佛眼清遠禪師。有一天入室，佛眼禪師慇勤地抱住一棵旃檀樹（一種名貴的樹木），話音未落，明辯禪師就頓悟了。佛眼禪師說：『你這個經藏子（指飽讀經書的人）泄露了。』從此以後，明辯禪師與佛眼禪師商討佛法的精深奧妙，滔滔不絕，沒有窮盡。佛眼禪師稱讚他很好，於是親手寫了『真牧』二字授予他。紹興己巳年，歸宗寺住持的位置空缺，地方官員以禮相請，明辯禪師堅決推辭不答應。寶文閣學士李公懋曾經嚮明辯禪師問道，與地方官員一同強迫他前往，明辯禪師才答應。上堂說法時，明辯禪師說：『且說第一句如何說？你們如果向世界還沒有形成的時候，父母還沒有出生的時候，佛還沒有出世的時候，祖師還沒有西來的時候，說得出來，就已經落入第二句了。且說第一句如何說？即使你們十分說得出來，也免不了左邊右邊。』說完，拄著拄杖下座。上堂說法很久后，明辯禪師召集大眾說：『作么生（怎麼辦）？如果你們擬議思量，賢上座（指明辯禪師自己）就欺騙你們了。』打地和尚嗔怪秘魔巖主，拿著個叉子胡說八道。於是將一摑（一巴掌）變成赍粉（送葬的紙錢），散在十方世界。還知道嗎？舉起拂塵說：『現在卻在拂塵頭上說。一切智智清凈，無二無二分，無別無斷故。』還聽見嗎？閻老子（閻羅王）知道。於是說：『賢上座，你如果相當，去不妨奇特。或不相當，總在我手裡。只向他說：閻老子，你也退步。摸索鼻孔看。』擊打禪床下座。有僧人問：『長久的沉默，這個要旨已經泄露了真機，學人上來請師父開示。』明辯禪師說：『耳朵在什麼地方？』僧人說：『一句分明該萬象。』明辯禪師說：『分明的事情作么生？』僧人說：『臺星臨照，枯木回春。』明辯禪師說：『換卻你的眼睛。安吉州道場正堂明辯禪師，是本郡俞氏的兒子。小時候侍奉報本蘊禪師剃度出家，受了具足戒。後來參訪各位名宿，到西京少林寺，聽到僧人舉佛眼禪師用古詩發明罽賓王（Kashmir King）斬師子尊者（Simha Bhikshu）的話。說：『楊子江頭楊柳春，楊花愁殺渡江人。一聲羌笛離'

【English Translation】 English version: Venerable Elders. Later, Mingbian Zen Master visited Foyan Qingyuan (Buddhist Eye Qingyuan) Zen Master. One day, upon entering the room, Foyan Zen Master earnestly embraced a sandalwood tree (a precious type of tree), and before the words were finished, Mingbian Zen Master had a sudden enlightenment. Foyan Zen Master said, 'You, a scripture repository (referring to someone well-versed in scriptures), have leaked it.' From then on, Mingbian Zen Master discussed the profound mysteries of the Dharma with Foyan Zen Master, endlessly and inexhaustibly. Foyan Zen Master praised him, and personally wrote the two characters 'True Shepherd' and bestowed them upon him. In the year of Ji Si in the Shaoxing era, the position of abbot at Guizong Temple became vacant. Local officials respectfully invited Mingbian Zen Master, but he firmly declined. Li Gongmao, a scholar of Baowenge, once sought Dharma from Mingbian Zen Master, and together with local officials, they compelled him to go, and only then did Mingbian Zen Master agree. During the Dharma talk, Mingbian Zen Master said, 'How should the first sentence be spoken? If you can speak of the time before the world was formed, before parents were born, before the Buddha appeared in the world, before the Patriarch came from the West, then you have already fallen into the second sentence. How should the first sentence be spoken? Even if you can speak of it perfectly, you cannot avoid being on the left or on the right.' After speaking, he leaned on his staff and descended from the seat. After a long Dharma talk, Mingbian Zen Master summoned the assembly and said, 'What to do? If you deliberate and contemplate, then this venerable monk (referring to Mingbian Zen Master himself) will deceive you.' The Ground-Striking Monk rebuked the Lord of Secret Demon Cliff, who was holding a fork and speaking nonsense. Thereupon, he transformed a slap into funeral money (paper money for funerals) and scattered it throughout the ten directions of the world. Do you know? Raising the whisk, he said, 'Now, it is spoken on the head of the whisk. All-knowing wisdom is pure, without duality, without division, without difference, without cessation.' Do you hear? Yama (the King of Hell) knows. Thereupon, he said, 'Venerable monk, if you are compatible, going is not strange. If you are not compatible, it is all in my hands. Just say to him: Yama, you also step back. Feel for your nostrils.' He struck the Zen platform and descended from the seat. A monk asked, 'The long silence, this essence has already revealed the true opportunity. The student comes forward to ask the master for guidance.' Mingbian Zen Master said, 'Where are the ears?' The monk said, 'One sentence clearly encompasses all phenomena.' Mingbian Zen Master said, 'What about the clear matter?' The monk said, 'The platform star shines, and the withered tree returns to spring.' Mingbian Zen Master said, 'Change your eyes.' Mingbian Zen Master of the Main Hall of Daochang in Anji Prefecture was a son of the Yu family in this prefecture. As a child, he served Zen Master Yun of Baoben Temple, shaved his head, and received the full precepts. Later, he visited various famous monks. Arriving at Shaolin Temple in Xijing, he heard a monk cite Foyan Zen Master's use of an ancient poem to illuminate the story of King of Kashmir (Kashmir King) beheading Simha Bhikshu (Simha Bhikshu). He said, 'Willows in spring by the Yangtze River, willow catkins sadden those crossing the river. A single Qiang flute separates'

亭晚。君向瀟湘我向秦。師默有所契。即趨龍門求入室。佛眼問。從上祖師方冊因緣許爾會得。忽舉拳曰。這個因何喚作拳。師擬對。眼筑其口曰。不得作道理。於是頓去知見。住後上堂。猛虎口邊拾得。毒蛇頭上安排。更不釘樁搖櫓。回頭別有生涯。婆子被我勘破了。大悲院裡有村齋。上堂。凈五眼涌金春色晚。得五力吹落碧桃華。唯證乃知難可測。卓拄杖曰。一片何人得流經十萬家。上堂。三祖道。但莫憎愛洞然明白。當時老僧若見便與一摑。且道是憎邪是愛邪。近來經界稍嚴。不許詭名挾佃。解夏上堂。十五日已前不得去。少林只履無藏處。十五日已后不得住。桂子天香和雨露。正當十五日又且如何。阿呵呵。風流不在著衣多。上堂舉。僧問投子。大死底人卻活時如何。子曰。不許夜行投明須到。師曰。我疑千年蒼玉精化為一片秋水骨。海神欲護護不得。一旦鱉頭忽擎出。上堂。華開隴上柳綻堤邊。黃鶯調叔夜之琴。芳草入謝公之句。何必聞聲悟道見色明心。非唯水上覓漚。已是眼中著屑。擘開胸曰。汝等當觀我紫磨金色之身。今日則有明日則無。大似無風起浪。全不知羞。且道今日事作么生。好個迷逢達磨。不知誰解承當。僧問。如何是佛。師乃鳴指三下。問語默涉離微如何通不犯。師曰。橫身三界外獨脫萬

【現代漢語翻譯】現代漢語譯本傍晚時分。你前往瀟湘，我前往秦地。師默（指佛眼清遠禪師的弟子）與我心意相通。我立即前往龍門，請求進入佛眼清遠禪師的禪室。佛眼清遠禪師問：『從前的祖師們，通過文字記載的因緣，或許你能領會。』忽然舉起拳頭說：『這個東西為什麼叫做拳頭？』師默想要回答。佛眼清遠禪師用手堵住他的嘴說：『不得用道理來解釋。』於是師默頓悟，去除了一切知見。之後，師默住持一方，上堂說法：『猛虎口邊拾得，毒蛇頭上安排。』不再執著于固定的方法，回頭另有一番新的生活。老婆子（指過去的執念）已經被我勘破了，大悲院裡有粗茶淡飯可以享用。上堂說法：『清凈的五眼（肉眼、天眼、慧眼、法眼、佛眼）涌現出金色的春色，五力（信力、精進力、念力、定力、慧力）吹落了碧綠的桃花。』只有親身證悟才能體會到其中難以測度的奧妙。拄著禪杖說：『這一片景象，有誰能夠讓它流經十萬人家？』上堂說法：三祖（僧璨大師）說：『只要不憎恨不喜愛，就能通透明白。』當時老僧如果見到，便會給他一巴掌。且說說看，這是憎恨呢，還是喜愛呢？最近管理田界的規矩稍微嚴格了，不允許用欺騙的手段來佔有田地。解夏上堂說法：『十五日之前不得離開，少林寺的只履（達摩的鞋子）沒有藏身之處。十五日之後不得停留，桂花的香氣和著雨露。』正在十五日這一天，又該如何呢？阿呵呵，風流不在於穿衣多少。上堂舉例說：有僧人問投子禪師：『大死底人（指徹底放下一切的人）復活時如何？』投子禪師說：『不許夜行，天亮必須到達。』師默說：『我懷疑千年蒼老的玉石精華，化為一片秋水般的骨骼。海神想要保護也保護不了，一旦烏龜頭忽然冒出來。』上堂說法：『花開在山坡上，柳樹在堤岸邊綻放。黃鶯彈奏叔夜（嵇康）的琴，芳草進入謝公（謝靈運）的詩句。』何必一定要聽到聲音才悟道，見到顏色才明心？僅僅在水面上尋找水泡，就已經是在眼睛裡放進了灰塵。』敞開胸懷說：『你們應當觀看我紫磨金色之身。』今天有，明天就沒有。』很像無風起浪，完全不知羞恥。且說說看，今天的事情該怎麼辦？好一個迷失的達摩，不知道誰能承擔？有僧人問：『如何是佛？』師默於是鳴指三下。問：『言語和沉默，涉及離開和細微，如何才能通達而不觸犯？』師默說：『橫身於三界之外，獨自解脫萬法。』

【English Translation】 English version Evening. You go to Xiaoxiang, and I go to Qin. Shimo (referring to a disciple of Zen Master Foyan Qingyuan) and I have a tacit understanding. I immediately went to Longmen to request entry into Zen Master Foyan Qingyuan's Zen room. Foyan Qingyuan asked: 'Perhaps you can understand the causes and conditions recorded in writing by the former patriarchs.' Suddenly, he raised his fist and said: 'Why is this thing called a fist?' Shimo wanted to answer. Foyan Qingyuan blocked his mouth with his hand and said: 'Do not explain it with reason.' Thereupon, Shimo had a sudden enlightenment, removing all knowledge and views. Afterwards, Shimo resided in one place and ascended the hall to preach: 'Picked up from the mouth of a fierce tiger, arranged on the head of a poisonous snake.' No longer clinging to fixed methods, turning back there is another new life. The old woman (referring to past attachments) has been seen through by me, and there is simple food to enjoy in the Great Compassion Monastery. Ascending the hall to preach: 'The pure five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, buddha eye) emerge with golden spring colors, and the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom) blow down the green peach blossoms.' Only personal realization can experience the immeasurable mysteries within. Leaning on his staff, he said: 'Who can let this scene flow through hundreds of thousands of homes?' Ascending the hall to preach: The Third Patriarch (Master Sengcan) said: 'As long as you do not hate or love, you can be thoroughly clear.' If the old monk had seen it at that time, he would have given him a slap. Tell me, is this hatred or love? Recently, the rules for managing field boundaries have become slightly stricter, and it is not allowed to occupy fields by means of deception. Ascending the hall to preach at the end of summer: 'You must not leave before the fifteenth day, the sandal of Shaolin Temple has nowhere to hide. You must not stay after the fifteenth day, the fragrance of osmanthus blends with the rain and dew.' On the fifteenth day, what should be done? Ah ha ha, elegance is not about wearing many clothes. Ascending the hall, he cited an example: A monk asked Zen Master Touzi: 'What happens when a person who has completely died (referring to someone who has completely let go of everything) is resurrected?' Zen Master Touzi said: 'You are not allowed to travel at night, you must arrive by dawn.' Shimo said: 'I suspect that the essence of a thousand-year-old jade stone has transformed into a bone like autumn water. The sea god wants to protect it but cannot, once the turtle's head suddenly emerges.' Ascending the hall to preach: 'Flowers bloom on the hillside, and willows bloom on the embankment. The oriole plays the lute of Shuye (Ji Kang), and fragrant grass enters the verses of Xie Gong (Xie Lingyun).' Why must one hear a sound to attain enlightenment, or see a color to clarify the mind? Merely looking for bubbles on the water is already putting dust in your eyes.' Opening his chest, he said: 'You should observe my body of purple-gold color.' Today it is there, tomorrow it is not. It is very much like waves rising without wind, completely without shame. Tell me, what should be done about today's affairs? What a lost Bodhidharma, I wonder who can take on the responsibility? A monk asked: 'What is Buddha?' Shimo then snapped his fingers three times. Asked: 'Speech and silence, involving leaving and subtlety, how can one achieve thorough understanding without transgression?' Shimo said: 'Standing across the three realms, alone liberating all dharmas.'

機前。曰只如風穴道。長憶江南三月里鷓鴣啼處百花香又作么生。師曰。說這個不唧𠺕漢作么。曰嫩竹搖金風細細。百華鋪地日遲遲。師曰爾向甚麼處見風穴。曰眼裡耳里絕瀟灑。師曰。料掉無交涉。問蓮華未出水時如何。師曰。未過冬至莫道寒。曰出水后如何。師曰。未過夏至莫道熱。曰出與未出時如何。師曰。三十年後不要錯舉。問如何是佛。師曰。無柴猛燒火。曰如何是法。師曰。貧做富裝里。曰如何是僧。師曰。賣扇老婆手遮日。曰如何是和尚栗棘蓬。師曰。不答此話。曰為甚麼不答。師大笑曰。吞不進吐不出。問如何是一喝如金剛王寶劍。師曰。古墓毒蛇頭戴角。曰如何是一喝如踞地師子師。曰虛。空笑點頭曰。如何是一喝如探竿影草。師曰。石人拍手笑呵呵。曰如何是一喝不作一喝用。師曰。布袋里豬頭。曰四喝已蒙師指示。向上還有事也無。師曰有。曰如何是向上事。師曰。鋸解秤錘。隨聲便喝。佛眼忌拈香。龍門和尚闡提潦倒。不信佛法滅除禪道。拶破毗盧向上關。貓兒洗面自道好。一炷沉香爐上然。換手捶胸空懊惱。遂搖手曰。休懊惱。以坐具搭肩上作女人拜曰。莫怪下房媳婦觸忤大人好。室中垂問曰。貓兒為甚麼愛捉老鼠。又曰。板鳴因甚麼狗吠。師家風嚴冷初機多憚之。因贊達磨曰。升元閣前

【現代漢語翻譯】現代漢語譯本機前。問：『如果像風穴道（Fengxue Dao，人名，禪宗大師）那樣，總是懷念江南三月里鷓鴣啼叫、百花飄香的景象，又該如何理解呢？』師父說：『說這些不著邊際的話做什麼？』問：『嫩竹搖曳，金色的陽光灑落，微風輕拂；百花鋪滿大地，陽光溫暖而遲緩，這又是什麼境界？』師父說：『你從哪裡見到風穴的？』答：『在眼裡，在耳里，感覺無比灑脫。』師父說：『可惜毫無關聯。』問：『蓮花未出水時是什麼樣的？』師父說：『沒過冬至，別說冷。』問：『出水后又是什麼樣的？』師父說：『沒過夏至，別說熱。』問：『出與未出時又是什麼樣的？』師父說：『三十年後不要錯誤地引用。』問：『什麼是佛？』（Fo，覺悟者）師父說：『沒有柴火卻猛烈燃燒的火焰。』問：『什麼是法？』（Fa，佛法，真理）師父說：『貧窮卻裝作富有的樣子。』問：『什麼是僧？』（Seng，僧侶）師父說：『賣扇子的老婦用手遮擋陽光。』問：『什麼是和尚的栗棘蓬？』師父說：『不回答這個問題。』問：『為什麼不回答？』師父大笑說：『吞不進，吐不出。』問：『如何理解「一喝如金剛王寶劍」？』師父說：『古墓里毒蛇的頭上長了角。』問：『如何理解「一喝如踞地師子」？』師父說：『虛空笑著點頭。』問：『如何理解「一喝如探竿影草」？』師父說：『石人拍手，笑呵呵。』問：『如何理解「一喝不作一喝用」？』師父說：『布袋里的豬頭。』問：『四喝已經蒙受師父指示，向上還有更高的境界嗎？』師父說：『有。』問：『什麼是向上的境界？』師父說：『鋸斷秤錘。』隨聲便喝。佛眼（Foyan，禪宗大師名號）忌諱拈香。龍門和尚（Longmen Heshang，禪宗大師名號）誹謗佛法，滅除禪道，真是潦倒。衝破毗盧（毗盧遮那佛，Vairocana，佛的法身）向上的關隘。貓兒洗臉，自以為好。點燃一炷沉香，放在香爐上。換手捶胸，徒勞懊惱。於是搖手說：『不要懊惱。』用坐具搭在肩上，裝作女人拜的樣子說：『不要怪下房媳婦冒犯了大人。』室內有人提問說：『貓兒為什麼愛捉老鼠？』又問：『板鳴為什麼狗叫？』師父的家風嚴厲冷峻，初學者大多畏懼。因此讚歎達磨（達摩，Bodhidharma，禪宗初祖）說：『升元閣前』

【English Translation】 English version Before the seat. Asked: 'If, like Fengxue Dao (a Chan master), one always remembers the scene of partridges singing and flowers fragrant in the third month of Jiangnan, how should one understand it?' The master said: 'What's the point of talking about these irrelevant things?' Asked: 'Tender bamboo sways, golden sunlight sprinkles, gentle breeze caresses; hundreds of flowers cover the ground, the sun is warm and slow, what is this state?' The master said: 'Where did you see Fengxue?' Answered: 'In the eyes, in the ears, feeling extremely free and unrestrained.' The master said: 'Unfortunately, there is no connection.' Asked: 'What is the lotus like before it emerges from the water?' The master said: 'Before the winter solstice, don't say it's cold.' Asked: 'What is it like after it emerges from the water?' The master said: 'Before the summer solstice, don't say it's hot.' Asked: 'What is it like when it is emerging and not emerging?' The master said: 'Don't quote it wrongly thirty years later.' Asked: 'What is Buddha?' (Fo, the enlightened one) The master said: 'A flame that burns fiercely without firewood.' Asked: 'What is Dharma?' (Fa, the teachings of Buddha, the truth) The master said: 'Being poor but pretending to be rich.' Asked: 'What is Sangha?' (Seng, the monastic community) The master said: 'An old woman selling fans uses her hand to shield the sun.' Asked: 'What is a hedgehog chestnut for a monk?' The master said: 'I will not answer this question.' Asked: 'Why not answer?' The master laughed and said: 'Cannot swallow, cannot spit out.' Asked: 'How to understand "One shout like the Vajra King's precious sword"?' The master said: 'A poisonous snake in an ancient tomb has horns on its head.' Asked: 'How to understand "One shout like a lion crouching on the ground"?' The master said: 'Emptiness smiles and nods.' Asked: 'How to understand "One shout like probing the grass with a pole"?' The master said: 'The stone man claps his hands and laughs heartily.' Asked: 'How to understand "One shout not used as a shout"?' The master said: 'A pig's head in a bag.' Asked: 'The four shouts have already been instructed by the master, is there a higher realm beyond?' The master said: 'Yes.' Asked: 'What is the higher realm?' The master said: 'Sawing off the weight of a scale.' Shouting along with the sound. Foyan (a Chan master's name) avoids burning incense. The Longmen Heshang (a Chan master's name) slanders the Buddha Dharma and eliminates Chan practice, truly dissolute. Break through the upward barrier of Vairocana (the Dharma body of Buddha). A cat washes its face and thinks it's good. Light a stick of agarwood and place it on the incense burner. Beating the chest with the other hand, regretting in vain. Then he waved his hand and said: 'Don't regret.' Draping the sitting cloth over his shoulder, pretending to be a woman bowing and saying: 'Don't blame the lower house wife for offending the adults.' Someone in the room asked: 'Why do cats love to catch mice?' Also asked: 'Why do dogs bark when the board sounds?' The master's family style is strict and cold, and beginners are mostly afraid. Therefore, praising Bodhidharma (the first patriarch of Chan) said: 'Before the Shengyuan Pavilion'

懡㦬。洛陽峰畔乖張。皮髓傳成話𣠽。只履無處埋藏。不是一番寒徹骨。爭得梅花撲鼻香。雪堂行一見大稱賞曰。先師猶有此人在。只消此贊可以坐斷天下人舌頭。由是衲子奔輳。臨終登座拈拄杖。於左邊卓一下曰。三十二相無此相。于右邊卓一下曰。八十種好無此好。僧繇一筆畫成。志公露出草藁。又卓一下顧大眾曰。莫懊惱。直下承當休更討下座歸方丈。儼然趺坐而逝。火后收靈設骨利藏所建之塔。曰仙人山。

潭州方廣深禪師。僧問。一法若有毗盧墮在凡夫。萬法若無普賢失其境界。未審意旨如何。師曰。富嫌千口少貧恨一身多。

世奇首座者。成都人也。遍依師席晚造龍門。一日燕坐瞌睡間群蛙忽鳴。誤聽為淨髮版響亟趨往。有曉之者曰。蛙鳴非版也。師恍然詣方丈剖露。佛眼曰。豈不見羅睺羅。師遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦蟆啼。蝦䗫與版響。山嶽一時齊。由是益加參究洞臻玄奧。眼命分座。師固辭曰。此非細事也。如金針刺眼毫髮若差睛則破矣。愿生生居學地而自煆煉。眼因以偈美之曰。有道只因頻退步。謙和元自慣回光。不知已在青雲上。猶更將身入眾藏。暮年學者力請不容辭。后因說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無

別體。只在而今一念中。且道是那一念。眾罔措。師喝一喝而終。

溫州凈居尼慧溫禪師。上堂舉。法眼示眾曰。三通鼓罷簇簇上來。佛法人事一時周畢。師曰。山僧道。三通鼓罷簇簇上來。拄杖不在苕帚柄聊與三十。

給事馮楫濟川居士。自壯扣諸名宿。最後居龍門。從佛眼遠禪師再歲。一日同遠經行法堂。偶童子趨庭吟曰。萬象之中獨露身。遠拊公背曰。好聻。公於是契入。紹興丁巳除給事。會大慧禪師就明慶開堂。慧下座公挽之曰。和尚每言于士大夫前曰。此生決不作這蟲豸。今日因甚卻納敗缺。慧曰。盡大地是個杲上座。爾向甚處見他。公擬對。慧便掌。公曰。是我招得。越月特丐祠坐夏。徑山榜其室曰不動軒。一日慧升座舉。藥山問石頭曰。三乘十二分教某甲粗知。承聞南方直指人心見性成佛實未明瞭。伏望慈悲示誨。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。爾作么生。山罔措。頭曰。子緣不在此。可往見江西馬大師去。山至馬祖處亦如前問。祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。山大悟。慧拈罷。公隨至方丈曰。適來和尚所舉底因緣某理會得了。慧曰。爾如何會。公曰恁么也不得蘇盧娑婆訶。不恁么也不得悉利娑

【現代漢語翻譯】現代漢語譯本：別體（一種特殊的表達方式）。只在當下這一念中。那麼，請問是哪一念呢？眾人不知所措。禪師大喝一聲，圓寂。

溫州凈居寺的慧溫禪師（Huìwēn Chánshī）尼師，上堂說法時引用：法眼禪師（Fǎyǎn Chánshī）開示大眾說：『三通鼓響后，大家聚集上來，佛法的事務一時圓滿完畢。』慧溫禪師說：『我來說，三通鼓響后，大家聚集上來，拄杖不是用來當笤帚把用的，姑且打三十下。』

給事中馮楫（Féng Jí），字濟川（Jìchuān）的居士，年輕時拜訪過許多名僧大德，最後住在龍門，跟隨佛眼遠禪師（Fóyǎn Yuǎn Chánshī）兩年。一天，他與佛眼遠禪師在法堂中經行，恰巧有個童子走過庭院吟誦道：『萬象之中獨露身。』佛眼遠禪師拍著馮楫的背說：『好啊！』馮楫因此契悟。紹興丁巳年，馮楫被任命為給事中。適逢大慧禪師（Dàhuì Chánshī）在明慶寺開堂說法，大慧禪師下座后，馮楫拉住他說：『和尚您曾經在士大夫面前說：『此生決不做這種蟲豸。』今天為什麼卻自甘墮落呢？』大慧禪師說：『整個大地都是杲上座（Gǎo shàngzuò），你從哪裡見到他？』馮楫正要回答，大慧禪師便打了他一掌。馮楫說：『這是我自找的。』過了一個月，馮楫特意請求辭官回家，在徑山寺閉關坐禪，並給自己的房間命名為『不動軒』。一天，大慧禪師升座說法，引用：藥山禪師（Yàoshān Chánshī）問石頭禪師（Shítóu Chánshī）說：『三乘十二分教（sānshèng shíèrfēn jiào，佛教的經典分類），我大致瞭解。聽說南方直指人心，見性成佛，實在不明白。希望您慈悲開示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山禪師不知所措。石頭禪師說：『你與此無緣，可以去見江西的馬大師（Mǎ Dàshī）。』藥山禪師到了馬祖（Mǎzǔ）處，也像之前那樣提問。馬祖說：『有時教他揚眉瞬目，有時不教他揚眉瞬目。有時教他揚眉瞬目是對的，有時教他揚眉瞬目是不對的。』藥山禪師大悟。大慧禪師拈出這段話后，馮楫跟隨到方丈室說：『剛才和尚所引用的這段因緣，我理解了。』大慧禪師問：『你如何理解？』馮楫說：『這樣也不行，蘇盧娑婆訶（sūlúsōpóhē，咒語）。那樣也不行，悉利娑（xīlìsuō）。』

【English Translation】 English version: A special form (a unique expression). It exists only in this present moment of thought. Now, tell me, which thought is it? The assembly was at a loss. The Master gave a shout and passed away.

Zen Master Huìwēn (Huìwēn Chánshī), a nun of Jingju Monastery in Wenzhou, in her Dharma talk, cited: Zen Master Fǎyǎn (Fǎyǎn Chánshī) instructed the assembly, saying: 'After the three drumbeats, everyone gathers here, and the affairs of the Buddha Dharma are completed all at once.' Zen Master Huìwēn said: 'I say, after the three drumbeats, everyone gathers here, the staff is not to be used as a broom handle, so I will give it thirty strikes.'

Layman Féng Jí (Féng Jí), styled Jìchuān (Jìchuān), who served as a Palace Attendant, visited many famous monks and virtuous individuals in his youth, and eventually resided at Longmen, following Zen Master Fóyǎn Yuǎn (Fóyǎn Yuǎn Chánshī) for two years. One day, he and Zen Master Fóyǎn Yuǎn were walking in the Dharma Hall when a boy happened to pass by the courtyard, reciting: 'The self is uniquely revealed amidst all phenomena.' Zen Master Fóyǎn Yuǎn patted Féng Jí's back and said: 'Good!' Féng Jí thus attained enlightenment. In the year Dīngsì of the Shàoxīng era, Féng Jí was appointed as a Palace Attendant. It happened that Zen Master Dàhuì (Dàhuì Chánshī) was opening a Dharma Hall at Míngqìng Monastery. After Zen Master Dàhuì descended from the seat, Féng Jí held him back and said: 'Venerable Sir, you once said before the scholar-officials: 'In this life, I will never become such a worm.' Why do you now willingly degrade yourself?' Zen Master Dàhuì said: 'The entire earth is Superior Seat Gǎo (Gǎo shàngzuò), where do you see him?' As Féng Jí was about to answer, Zen Master Dàhuì slapped him. Féng Jí said: 'I brought this upon myself.' A month later, Féng Jí specially requested to resign from his official position and return home to sit in meditation at Jìngshān Monastery, naming his room 'Immovable Pavilion'. One day, Zen Master Dàhuì ascended the seat and cited: Zen Master Yàoshān (Yàoshān Chánshī) asked Zen Master Shítóu (Shítóu Chánshī): 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (sānshèng shíèrfēn jiào, the classification of Buddhist scriptures). I have heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha, but I do not truly understand it. I hope you will compassionately instruct me.' Zen Master Shítóu said: 'That is not permissible, neither is that not permissible, neither that nor not that is permissible. What do you do?' Zen Master Yàoshān was at a loss. Zen Master Shítóu said: 'Your affinity is not here, you can go see Master Mǎ (Mǎ Dàshī) of Jiangxi.' Zen Master Yàoshān arrived at Mǎzǔ's (Mǎzǔ) place and asked the same question as before. Mǎzǔ said: 'Sometimes I teach him to raise his eyebrows and blink his eyes, sometimes I do not teach him to raise his eyebrows and blink his eyes. Sometimes teaching him to raise his eyebrows and blink his eyes is correct, sometimes teaching him to raise his eyebrows and blink his eyes is not correct.' Zen Master Yàoshān had a great enlightenment. After Zen Master Dàhuì presented this passage, Féng Jí followed him to the abbot's room and said: 'I have understood the cause and condition that the Venerable Sir cited just now.' Zen Master Dàhuì asked: 'How do you understand it?' Féng Jí said: 'That is not permissible, sūlúsōpóhē (sūlúsōpóhē, a mantra). Neither is that not permissible, xīlìsuō (xīlìsuō).'

婆訶。恁么不恁么總不得蘇盧悉利娑婆訶。慧印之以偈曰。梵語唐言。打成一塊。咄哉俗人。得此三昧。公後知邛州。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少會將脅到床眠。雖然現出宰官相。長老之名四海傳。至二十三年秋乞休致。預報親知期以十月三日報終。至日令后廳置高座。見客如平時。至辰已間降階。望闕肅拜。請漕使攝邛事。著僧衣履踞高座。囑諸官吏及道俗。各宜向道扶持教門建立法幢。遂拈拄杖按膝蛻然而化。漕使請曰。安撫去住如此自由。何不留一頌以表罕聞。公張目索筆書曰。初三十一。中九下七。老人言盡。龜哥眼赤。竟爾長往。建炎后名山巨剎教藏多不存。公累以己俸印施。凡一百二十八藏。用祝君壽以康兆民。門人蒲大聘嘗志其事。有語錄頌古行於世。

開福寧禪師法嗣

潭州大溈月庵善果禪師。信州余氏子。上堂。奚仲造車一百輻。拈卻兩頭除卻軸。以拄杖打一圓相曰。且莫錯認定盤星。卓一卓下座。謝供頭。上堂。解猛虎頷下金鈴驚群動眾。取蒼龍穴里明珠光天照地。山僧今日到此讚歎不及。汝等諸人合作么生。豎起拂子曰。眨上眉毛速須薦取。擲拂子下座。上堂。心生法亦生。心滅法亦滅。心法兩俱忘。烏龜喚作鱉諸禪德道得也未。若道得道林與爾拄杖子其或未

【現代漢語翻譯】現代漢語譯本：婆訶（愿語）。這樣也不行，那樣也不行，總歸是不行。蘇盧悉利娑婆訶（愿語）。慧印禪師用偈語說道：『梵語和唐語，打成一片。可嘆世俗之人，竟能證得此三昧（正定）。』公後來知邛州（地名），所到之處宴飲清談，從不厭倦。曾自詠道：『公務之餘喜好坐禪，很少會將身體側臥到床上安眠。雖然現出宰官的模樣，長老的名聲卻傳遍四海。』到二十三年秋天，請求告老還鄉，預先告知親友自己將在十月三日報終。到那一天，命人在後廳設定高座，接見客人如同平時。到了辰時和巳時之間，走下臺階，向著皇宮的方向恭敬地拜別。請求漕使（官名）代理邛州事務，自己則穿上僧衣，登上高座。囑咐各位官吏以及道士和俗人，各自應該向道，扶持佛教，建立法幢（佛教用語）。於是拿起拄杖，按著膝蓋，安詳地圓寂了。漕使請示說：『安撫使（官名）的去留如此自由，為何不留下一首偈頌來表明這罕見之事？』公睜開眼睛，索要筆墨寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。』最終長逝而去。建炎年間之後，名山大寺的佛教經典大多不復存在。公多次用自己的俸祿印施佛經，總共一百二十八藏，用來祝願君王長壽，百姓安康。門人蒲大聘曾記載此事，有語錄和頌古流傳於世。開福寧禪師法嗣潭州大溈月庵善果禪師，信州余氏之子。上堂說法：『奚仲（人名）造車有一百個輻條，拿掉兩頭，除去車軸。』用拄杖打一個圓圈說：『切莫錯誤地認定這是定盤星（比喻）。』卓杖一下，走下法座。感謝供養人。上堂說法：『解開猛虎頷下的金鈴，驚動大眾；從蒼龍的洞穴里取出明珠，光芒照亮天地。』山僧我今天到這裡，讚歎都來不及。你們各位應該怎麼做？豎起拂塵說：『眨一下眉毛，就要迅速領會。』擲下拂塵，走下法座。上堂說法：『心生則法生，心滅則法滅，心與法兩都忘卻，烏龜也可以叫做鱉。』各位禪德，說得對嗎？如果說得對，道林（人名）就給你們拄杖子，如果說不對…

【English Translation】 English version: 'Poho (mantra). Neither this way nor that way works, ultimately nothing works. Suru Sili Svaha (mantra).' Chan Master Huiyin said in a verse: 'Sanskrit and Chinese, beaten into one piece. Alas, worldly people, actually attain this samadhi (right concentration).' Later, Gong knew Qiong Prefecture (place name), and wherever he went, he enjoyed banquets and talks without weariness. He once chanted: 'In my spare time from official duties, I like to meditate, rarely turning my body to sleep on the bed. Although I appear as a high official, the name of elder is spread throughout the four seas.' In the autumn of the twenty-third year, he requested to retire, foretelling to relatives and friends that he would pass away on the third day of October. On that day, he ordered a high seat to be set up in the back hall, receiving guests as usual. Between the hours of Chen and Si, he descended the steps and respectfully bowed towards the imperial palace. He requested the Transport Commissioner (official title) to act as the administrator of Qiong Prefecture, while he put on monastic robes and ascended the high seat. He instructed the officials, Daoists, and laypeople to turn towards the Dao, support Buddhism, and establish the Dharma banner (Buddhist term). Then, he picked up his staff, pressed his knees, and peacefully passed away. The Transport Commissioner asked: 'Pacification Commissioner (official title), your departure and stay are so free, why not leave a verse to express this rare event?' Gong opened his eyes, asked for a brush and ink, and wrote: 'The beginning is thirty-one, the middle is nine and the end is seven, the old man has said all, Turtle Brother's eyes are red.' Finally, he passed away. After the Jianyan era, most of the Buddhist scriptures in famous mountains and great temples were lost. Gong repeatedly used his own salary to print and distribute Buddhist scriptures, a total of one hundred and twenty-eight collections, to wish the emperor longevity and the people peace. His disciple Pu Dapin once recorded this event, and his recorded sayings and ancient odes are circulated in the world. Successor of Chan Master Kaifuning Chan Master Yuean Shanguo of Dawei in Tanzhou, son of the Yu family of Xinzhou. Ascending the hall, he said: 'Xi Zhong (person's name) made a cart with a hundred spokes, removing the two ends and taking away the axle.' He struck a circle with his staff and said: 'Do not mistakenly identify this as the fixed star (metaphor).' He struck the staff once and descended from the seat. He thanked the donors. Ascending the hall, he said: 'Unfastening the golden bell under the chin of a fierce tiger startles the crowd; taking the bright pearl from the cave of the azure dragon illuminates the world.' I, the mountain monk, have come here today, and I cannot praise it enough. What should you all do? Raising the whisk, he said: 'In the blink of an eye, you must quickly understand.' He threw down the whisk and descended from the seat. Ascending the hall, he said: 'When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases; when both mind and Dharma are forgotten, a turtle can be called a turtle.' Fellow Chan practitioners, is that right? If it is right, Daolin (person's name) will give you a staff, if it is not right...

然歸堂喫茶去。僧問。達磨九年面壁時如何。師曰。魚行水濁。曰二祖禮三拜為甚麼卻得其髓。師曰。地肥茄子大。曰祇如一花開五葉結果自然成明甚麼邊事。師曰。賊以贓為驗。曰有時乘好月不覺過滄州。師曰。阇梨無分。問有句無句如藤倚樹時如何。師曰。驗盡當行家。曰樹倒藤枯句歸何處又作么生。師曰。風吹日炙。曰溈山呵呵大笑聻。師曰。波斯讀梵字。曰道吾推倒泥里溈山不管。此意又且如何。師曰。有理不在高聲。曰羅山道。道吾是撮馬糞漢又作么生。師曰。多口阿師。曰今日足見老師七通八達。師曰。仰面哭蒼天。僧禮拜。師曰過。問蓮花未出水時如何。師曰。乾坤無異色。曰出水后如何。師曰。遍界有清香。

續傳燈錄卷第二十九

續傳燈錄卷第三十目錄

大鑒下第十六世雪竇明禪師法嗣一人𡺸山寧禪師(見錄)凈慈昌禪師法嗣三人五云悟禪師(見錄)智者可升禪師萬壽正受首座(已上二人無錄)靈隱光禪師法嗣三人中竺元妙禪師(見錄)天衣性禪師靈石辯禪師(二人無錄)圓覺曇禪師法嗣一人靈巖圓日禪師(見錄)嶽麓海禪師法嗣一人玉泉思達禪師(見錄)天寧卓禪師法嗣八人育王介諶禪師道場慧琳禪師道場居慧禪師顯寧圓智禪師烏回良范禪師本寂文觀禪師(已上六人見錄)溫州符

【現代漢語翻譯】現代漢語譯本：然後（我）迴歸禪堂喝茶去。有僧人問道：『達摩（Bodhidharma，禪宗始祖）九年面壁的時候是怎樣的？』禪師說：『魚在水中游動，水就渾濁了。』僧人問：『二祖（慧可，禪宗二祖）行三拜之禮，為什麼卻能得到達摩的精髓？』禪師說：『土地肥沃，茄子就長得大。』僧人問：『如果說一花開五葉，結果自然成就，這又說明了什麼？』禪師說：『盜賊以贓物為證。』僧人問：『有時乘著美好的月色，不知不覺就過了滄州。』禪師說：『你沒有份。』

僧人問：『有句無句，就像藤蔓依附樹木時，是怎樣的？』禪師說：『檢驗完畢，才是真正的行家。』僧人問：『樹倒藤枯，那語句又歸向何處？又該如何理解？』禪師說：『風吹日曬。』僧人問：『溈山（潙山靈祐，禪宗祖師）呵呵大笑，又是什麼意思？』禪師說：『波斯人讀梵文字。』僧人問：『道吾（道吾圓智，禪宗僧人）把溈山推倒在泥里，溈山卻不管，這又是什麼意思？』禪師說：『有理不在於高聲。』僧人問：『羅山（羅山道閑，禪宗僧人）說，道吾是撮馬糞的漢子，又該如何理解？』禪師說：『多嘴的阿師。』僧人問：『今天足以見到老師您七通八達。』禪師說：『仰面哭蒼天。』僧人禮拜。禪師說：『過了。』

僧人問：『蓮花未出水時是怎樣的？』禪師說：『乾坤沒有不同的顏色。』僧人問：『出水后又是怎樣的？』禪師說：『遍及世界都是清香。』《續傳燈錄》卷第二十九《續傳燈錄》卷第三十目錄大鑒下第十六世雪竇明禪師法嗣一人𡺸山寧禪師(見錄)凈慈昌禪師法嗣三人五云悟禪師(見錄)智者可升禪師萬壽正受首座(已上二人無錄)靈隱光禪師法嗣三人中竺元妙禪師(見錄)天衣性禪師靈石辯禪師(二人無錄)圓覺曇禪師法嗣一人靈巖圓日禪師(見錄)嶽麓海禪師法嗣一人玉泉思達禪師(見錄)天寧卓禪師法嗣八人育王介諶禪師道場慧琳禪師道場居慧禪師顯寧圓智禪師烏回良范禪師本寂文觀禪師(已上六人見錄)溫州符

【English Translation】 English version: Then, (I) return to the hall to have tea. A monk asked: 'What was it like when Bodhidharma (達磨, the first patriarch of Zen) was facing the wall for nine years?' The Zen master said: 'When fish swim in the water, the water becomes murky.' The monk asked: 'Why did the Second Patriarch (慧可, Huike, the second patriarch of Zen) obtain the marrow after making three bows?' The Zen master said: 'When the soil is fertile, the eggplant grows large.' The monk asked: 'If one flower blooms with five petals, and the fruit naturally forms, what does this illustrate?' The Zen master said: 'Thieves are judged by the stolen goods.' The monk asked: 'Sometimes, enjoying the beautiful moonlight, one unknowingly passes Cangzhou.' The Zen master said: 'You have no share in it.'

The monk asked: 'With or without a phrase, what is it like when a vine relies on a tree?' The Zen master said: 'Only after thorough examination can one be considered a true expert.' The monk asked: 'If the tree falls and the vine withers, where does the phrase return? And how should it be understood?' The Zen master said: 'Wind blows and sun scorches.' The monk asked: 'What is the meaning of Weishan's (潙山靈祐, Master Weishan Lingyou, a Zen master) hearty laughter?' The Zen master said: 'A Persian reads Sanskrit.' The monk asked: 'Daowu (道吾圓智, Daowu Yuanzhi, a Zen monk) pushed Weishan into the mud, but Weishan didn't care. What does this mean?' The Zen master said: 'Reason doesn't lie in a loud voice.' The monk asked: 'Luoshan (羅山道閑, Luoshan Daoxian, a Zen monk) said that Daowu is a dung-scooping fellow. How should this be understood?' The Zen master said: 'A talkative teacher.' The monk asked: 'Today, I can truly see that the teacher is proficient in all aspects.' The Zen master said: 'Looking up, I cry to the heavens.' The monk prostrated. The Zen master said: 'Passed.'

The monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Zen master said: 'Heaven and earth have no different colors.' The monk asked: 'What is it like after it emerges from the water?' The Zen master said: 'Fragrance pervades the entire world.' Continuation of the Record of the Transmission of the Lamp, Volume 29 Continuation of the Record of the Transmission of the Lamp, Volume 30 - Contents Under Dajian, the 16th Generation, Disciple of Zen Master Xuedou Ming, one person: 𡺸shan Ning Zen Master (see record). Disciple of Zen Master Jingci Chang, three people: Wuyun Wu Zen Master (see record), Zhizhe Kesheng Zen Master, Shouzuo of Longevity (the above two people have no record). Disciple of Zen Master Lingyin Guang, three people: Zhongzhu Yuanmiao Zen Master (see record), Tianyi Xing Zen Master, Lingshi Bian Zen Master (the two people have no record). Disciple of Zen Master Yuanjue Tan, one person: Lingyan Yuanshi Zen Master (see record). Disciple of Zen Master Yuelu Hai, one person: Yuquan Sida Zen Master (see record). Disciple of Zen Master Tianning Zhuo, eight people: Yuhuang Jieshen Zen Master, Daocheng Huilin Zen Master, Daocheng Juhui Zen Master, Xianning Yuanzhi Zen Master, Wuhui Liangfan Zen Master, Benji Wenguan Zen Master (the above six people see record), Wenzhou Fu

庵主徑山惟表首座(已上二人無錄)佛心才禪師法嗣四人普賢元素禪師鼓山僧洵禪師鼓山祖珍禪師(已上三人見錄)仁王大心謨禪師(一人無錄)云巖天游禪師法嗣二人徑山智策禪師(一人見錄)報德智一禪師(一人無錄)圓通旻禪師法嗣七人圓通守慧禪師黃龍道觀禪師左丞范沖居士樞密吳居厚居士諫議彭汝霖居士中丞盧航居士左司都貺鄭居士(已上七人俱錄)雪峰需禪師法嗣五人雪峰慧忠禪師(見錄)凈眾全禪師天寧靖禪師陳易體常居士鼓山宗譯禪師(已上四人無錄)祥符立禪師法嗣一人報慈淳禪師(見錄)浮山法真禪師法嗣一人靈巖徽禪師(見錄)信相顯禪師法嗣三人金繩文禪師(見錄)雲頂師旦禪師中峰祖源禪師(已上二人無錄)凈因成禪師法嗣二人瑞巖如勝禪師冶父道川禪師(已上二人見錄)上封秀禪師法嗣一人文定胡安國居士(見錄)黃龍逢禪師法嗣一人薦福擇崇禪師(見錄)黃龍震禪師法嗣三人德山慧初禪師(見錄)天龍[米*遂]禪師真州北山作禪師(已上二人無錄)萬年一禪師法嗣二人報恩法常禪師(見錄)石佛凈禪師(無錄)岳山祖庵主法嗣一人延慶叔禪師(見錄)勝因靜禪師法嗣六人萬壽普信禪師慧日興道禪師光孝果慜禪師(已上三人見錄)崇寧超禪師廣教嚚禪師法慧沖禪師(已上三人無錄)天

【現代漢語翻譯】現代漢語譯本：庵主徑山惟表首座（以上二人未被記錄）佛心才禪師的法嗣有四人：普賢元素禪師、鼓山僧洵禪師、鼓山祖珍禪師（以上三人被記錄）、仁王大心謨禪師（一人未被記錄）。云巖天游禪師的法嗣有二人：徑山智策禪師（一人被記錄）、報德智一禪師（一人未被記錄）。圓通旻禪師的法嗣有七人：圓通守慧禪師、黃龍道觀禪師、左丞范沖居士、樞密吳居厚居士、諫議彭汝霖居士、中丞盧航居士、左司都貺鄭居士（以上七人均被記錄）。雪峰需禪師的法嗣有五人：雪峰慧忠禪師（被記錄）、凈眾全禪師、天寧靖禪師、陳易體常居士、鼓山宗譯禪師（以上四人未被記錄）。祥符立禪師的法嗣有一人：報慈淳禪師（被記錄）。浮山法真禪師的法嗣有一人：靈巖徽禪師（被記錄）。信相顯禪師的法嗣有三人：金繩文禪師（被記錄）、雲頂師旦禪師、中峰祖源禪師（以上二人未被記錄）。凈因成禪師的法嗣有二人：瑞巖如勝禪師、冶父道川禪師（以上二人被記錄）。上封秀禪師的法嗣有一人：文定胡安國居士（被記錄）。黃龍逢禪師的法嗣有一人：薦福擇崇禪師（被記錄）。黃龍震禪師的法嗣有三人：德山慧初禪師（被記錄）、天龍[米*遂]禪師、真州北山作禪師（以上二人未被記錄）。萬年一禪師的法嗣有二人：報恩法常禪師（被記錄）、石佛凈禪師（未被記錄）。岳山祖庵主的法嗣有一人：延慶叔禪師（被記錄）。勝因靜禪師的法嗣有六人：萬壽普信禪師、慧日興道禪師、光孝果慜禪師（以上三人被記錄）、崇寧超禪師、廣教嚚禪師、法慧沖禪師（以上三人未被記錄）。

【English Translation】 English version: The disciples of Abbot Jingshan Weibiao (the above two are not recorded). The Dharma heirs of Chan Master Foxin Cai were four: Chan Master Puxian Yuansu, Chan Master Gushan Sengxun, Chan Master Gushan Zuzhen (the above three are recorded), and Chan Master Renwang Daxin Mo (one is not recorded). The Dharma heirs of Chan Master Yunyan Tianyou were two: Chan Master Jingshan Zhice (one is recorded) and Chan Master Baode Zhiyi (one is not recorded). The Dharma heirs of Chan Master Yuantong Min were seven: Chan Master Yuantong Shouhui, Chan Master Huanglong Daoguan, Layman Zuo Cheng Fan Chong, Layman Shumi Wu Juhou, Layman Jianyi Peng Rulin, Zhongcheng Lu Hang, and Layman Zuosi Du Kuang Zheng (the above seven are all recorded). The Dharma heirs of Chan Master Xuefeng Xu were five: Chan Master Xuefeng Huizhong (recorded), Chan Master Jingzhong Quan, Chan Master Tianning Jing, Layman Chen Yi Tichang, and Chan Master Gushan Zongyi (the above four are not recorded). The Dharma heir of Chan Master Xiangfu Li was one: Chan Master Bao Ci Chun (recorded). The Dharma heir of Chan Master Fushan Fazhen was one: Chan Master Lingyan Hui (recorded). The Dharma heirs of Chan Master Xinxiang Xian were three: Chan Master Jin Sheng Wen (recorded), Chan Master Yunding Shidan, and Chan Master Zhongfeng Zuyuan (the above two are not recorded). The Dharma heirs of Chan Master Jingyin Cheng were two: Chan Master Ruiyan Rusheng and Chan Master Yefu Daochuan (the above two are recorded). The Dharma heir of Chan Master Shangfeng Xiu was one: Layman Wending Hu Anguo (recorded). The Dharma heir of Chan Master Huanglong Feng was one: Chan Master Jianfu Ze Chong (recorded). The Dharma heirs of Chan Master Huanglong Zhen were three: Chan Master Deshan Huichu (recorded), Chan Master Tianlong [Mi*Sui], and Chan Master Zhenzhou Beishan Zuo (the above two are not recorded). The Dharma heirs of Chan Master Wannian Yi were two: Chan Master Baoen Fachang (recorded) and Chan Master Shifo Jing (not recorded). The Dharma heir of Abbot Yueshan Zu was one: Chan Master Yanqing Shu (recorded). The Dharma heirs of Chan Master Shengyin Jing were six: Chan Master Wanshou Puxin, Chan Master Hui Ri Xingdao, Chan Master Guangxiao Guomin (the above three are recorded), Chan Master Chongning Chao, Chan Master Guangjiao Yin, and Chan Master Fa Hui Chong (the above three are not recorded).

童交禪師法嗣一人蓬萊圓禪師(見錄)明招慧禪師法嗣二人宣秘禮禪師(見錄)凈光和尚(無錄)天童玨禪師法嗣一人雪竇智鑒禪師(見錄)雪竇宗禪師法嗣二人廣福道勤禪師(見錄)翠巖宗靜禪師(無錄)善權智禪師法嗣二人超化藻禪師(見錄)保安超禪師(無錄)靈峰古禪師法嗣一人舒州四面欣禪師(無錄)禾山方禪師法嗣二人袁州仰山韜禪師黃龍義和尚(二人無錄)中巖能禪師法嗣一人氈頭崇真化主(無錄)鴻福升禪師法嗣一人舒州甘露常禪師(無錄)瓊首座法嗣一人雪峰慧山首座(無錄)瑯邪誠禪師法嗣一人北塔善初禪師(無錄)廣慧聰禪師法嗣一人明州普照戒禪師(無錄)大隨靜禪師法嗣一十四人石頭自回禪師護聖居靜禪師南巖勝禪師梁山師遠禪師能仁紹悟禪師子言庵主劍門南修造禪師莫將尚書少虛居士龍圖王蕭居士(已上九人見錄)能仁凈禪師黃梅明禪師妙高則禪師釣臺詮禪師提刑吳昕居士(已上五人無錄)五祖自禪師法嗣一人龍華高禪師(見錄)

續傳燈錄卷第三十目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三十

大鑒下第十六世

雪竇明禪師法嗣

密州嗜山寧禪師上堂。有時孤峰頂上嘯月眠雲。有時大洋海中翻波走浪。有時十

【現代漢語翻譯】現代漢語譯本童交禪師的法嗣一人：蓬萊圓禪師（見錄）。明招慧禪師的法嗣二人：宣秘禮禪師（見錄），凈光和尚（無錄）。天童玨禪師的法嗣一人：雪竇智鑒禪師（見錄）。雪竇宗禪師的法嗣二人：廣福道勤禪師（見錄），翠巖宗靜禪師（無錄）。善權智禪師的法嗣二人：超化藻禪師（見錄），保安超禪師（無錄）。靈峰古禪師的法嗣一人：舒州四面欣禪師（無錄）。禾山方禪師的法嗣二人：袁州仰山韜禪師，黃龍義和尚（二人無錄）。中巖能禪師的法嗣一人：氈頭崇真化主（無錄）。鴻福升禪師的法嗣一人：舒州甘露常禪師（無錄）。瓊首座的法嗣一人：雪峰慧山首座（無錄）。瑯邪誠禪師的法嗣一人：北塔善初禪師（無錄）。廣慧聰禪師的法嗣一人：明州普照戒禪師（無錄）。大隨靜禪師的法嗣一十四人：石頭自回禪師，護聖居靜禪師，南巖勝禪師，梁山師遠禪師，能仁紹悟禪師，子言庵主，劍門南修造禪師，莫將尚書，少虛居士，龍圖王蕭居士（以上九人見錄），能仁凈禪師，黃梅明禪師，妙高則禪師，釣臺詮禪師，提刑吳昕居士（以上五人無錄）。五祖自禪師的法嗣一人：龍華高禪師（見錄）。續傳燈錄卷第三十目錄（終）大正藏第 51 冊 No. 2077 續傳燈錄續傳燈錄卷第三十大鑒下第十六世雪竇明禪師法嗣密州嗜山寧禪師上堂。有時孤峰頂上嘯月眠雲。有時大洋海中翻波走浪。有時十

【English Translation】 English version The Dharma heirs of Chan Master Tongjiao: One person, Chan Master Yuan of Penglai (recorded). The Dharma heirs of Chan Master Mingzhao Hui: Two people, Chan Master Xuanmi Li (recorded), and Monk Jingguang (not recorded). The Dharma heir of Chan Master Tiantong Jue: One person, Chan Master Zhijian of Xuedou (recorded). The Dharma heirs of Chan Master Xuedou Zong: Two people, Chan Master Daogin of Guangfu (recorded), and Chan Master Zongjing of Cuiyan (not recorded). The Dharma heirs of Chan Master Shanquan Zhi: Two people, Chan Master Chaozao of Chaohua (recorded), and Chan Master Chao of Bao'an (not recorded). The Dharma heir of Chan Master Lingfeng Gu: One person, Chan Master Xin of Sizhou Simian (not recorded). The Dharma heirs of Chan Master Heshan Fang: Two people, Chan Master Yangshan Tao of Yuanzhou, and Monk Yiyi of Huanglong (both not recorded). The Dharma heir of Chan Master Zhongyan Neng: One person, Chief Incense Burner Chongzhen of Felt Head (not recorded). The Dharma heir of Chan Master Hongfu Sheng: One person, Chan Master Chang of Ganlu, Shuzhou (not recorded). The Dharma heir of Chief Seat Qiong: One person, Chief Seat Huishan of Xuefeng (not recorded). The Dharma heir of Chan Master Langye Cheng: One person, Chan Master Shanchu of Beita (not recorded). The Dharma heir of Chan Master Guanghui Cong: One person, Chan Master Jiejie of Puzhao, Mingzhou (not recorded). The Dharma heirs of Chan Master Dasui Jing: Fourteen people, Chan Master Zihui of Shitou, Layman Jijing of Husheng, Chan Master Sheng of Nanyan, Chan Master Shiyuan of Liangshan, Chan Master Shaowu of Nengren, Hermit Ziyan, Chan Master Xiuzhao of Jianmen Nan, Vice Minister Mo Jiang, Layman Shaoxu, and Layman Wang Xiao of Longtu (the above nine are recorded), Chan Master Jing of Nengren, Chan Master Ming of Huangmei, Chan Master Ze of Miaogao, Chan Master Quan of Diaotai, and Layman Wu Xin, Commissioner of Justice (the above five are not recorded). The Dharma heir of Chan Master Wuzu Zi: One person, Chan Master Gao of Longhua (recorded). Continuation of the Transmission of the Lamp, Volume 30, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp Continuation of the Transmission of the Lamp, Volume 30 Sixteenth Generation under Dajian Dharma Heirs of Chan Master Xuedou Ming Chan Master Shishan Ning of Mizhou ascended the Dharma hall. Sometimes he whistles at the moon and sleeps among the clouds on the solitary peak. Sometimes he stirs up waves in the vast ocean. Sometimes ten

字街頭七穿八穴。諸人還相委悉么。樟樹花開盛芭蕉葉最多。

凈慈昌禪師法嗣

臨安府五云悟禪師。苕溪人也。上堂。月堂老漢道。行不見行是個甚麼。坐不見坐是個甚麼。著衣時不見著衣是個甚麼。吃飯時不見吃飯是個甚麼。山僧雖與他同牀打睡。要且各自做夢。何故行見行坐見坐。著衣時見著衣。吃飯時見吃飯。無有不見底道理。亦無個是甚麼。諸人且道。老漢底是。五云底是。拈拄杖卓一下曰。桃紅李白薔薇紫。問著春風總不知。

靈隱光禪師法嗣

臨安府中竺癡禪元妙禪師。婺州王氏。僧問。如何是截斷眾流句。師曰。佛祖開口無分。曰如何是涵蓋乾坤句。師曰。匝地普天。曰如何是隨波逐浪句。師曰。有時入荒草有時上孤峰。上堂。黃昏雞報曉。半夜日頭明。驚起雪師子。瞠開紅眼睛。上堂。去年梅今歲柳顏色馨香。喝一喝。良久曰。若不得這一喝幾乎道著依舊。且道。道著后如何。眼睛突出。

圓覺曇禪師法嗣

撫州靈巖圓日禪師。上堂。悟無不悟得無不得。九年面壁空勞力。三腳驢兒跳上天。泥牛入海無軌跡。為甚如此。九九八十一。

嶽麓海禪師法嗣

荊門軍玉泉思達禪師。僧問。如何是一印印空。師曰。萬象收歸古鑒中。曰如何是一印印水。

師曰。秋蟾影落千江里。曰如何是一印印泥。師曰。細觀文彩未生時。

天寧卓禪師法嗣

慶元府育王無示介諶禪師。溫州張氏子。謝知事上堂。尺頭有寸鑒者猶稀。秤尾無星且莫錯認。若欲定古今輕重較佛祖短長。但請于中著一隻眼果能。一尺還他十寸。八兩元是半斤。自然內外和平家國無事。山僧今日已是兩手分付。汝等諸人還肯信受奉行也無。尺量刀剪遍世間。志公不是閑和尚。上堂。文殊智普賢行。多年曆日。德山棒臨濟喝。亂世英雄。汝等諸人穿僧堂入佛殿。還知險過鐵圍關么。忽然踏著釋迦頂𩕳。磕著聖僧額頭。不免一場禍事。上堂。我若說有爾為有礙。我若說無爾為無礙。我若橫說爾又跨不過。我若豎說爾又跳不出。若欲叢林平怙大家無事。不如推倒育王。且道育王如何推得倒去。召大眾曰。著力著力。復曰。苦哉苦哉。育王被人推倒了也。還有路見不平拔劍相為底么。若無山僧不免自倒自起擊拂子下座。師性剛毅蒞眾有古法。時以諶鐵面稱之。

安吉州道場普明慧琳禪師。福州人。上堂。有漏笊籬無漏木杓。庭白牡丹檻紅芍葯。因思九年面壁人。到頭不識這一著。且道作么生是這一著。以拄杖擊禪床下座。上堂。一即多多即一。毗盧頂上明如日。也無一也無多。現成公案沒誵訛。

【現代漢語翻譯】現代漢語譯本：師父說：『秋天的月亮倒映在無數的江河裡。』（問：）『如何是『一印印泥』（比喻心與境相印）？』師父說：『仔細觀察，（在印泥未乾時）文彩尚未顯現的時候。』

天寧卓禪師的法嗣

慶元府育王無示介諶禪師，溫州張氏之子。謝知事上堂說法：『尺子上有一寸的鑑別能力的人還很少，秤桿末尾沒有星點（表示準確）就不要錯誤地認為（自己很懂）。如果想要確定古今的輕重，比較佛祖的短長，只請在其中放一隻眼睛（仔細觀察），如果真能做到，一尺還能當十寸用，八兩原本就是半斤。自然內外和平，國家太平無事。』山僧我今天已經是兩手交付（全部說出來了），你們這些人還肯相信接受並奉行嗎？尺子、量具、刀、剪遍佈世間，志公（梁代高僧）不是閑散的和尚。上堂說法：『文殊菩薩的智慧，普賢菩薩的行愿，經過了多年的歷練。德山宣鑒禪師的棒喝，臨濟義玄禪師的棒喝，是亂世中的英雄。你們這些人穿過僧堂，進入佛殿，還知道比通過鐵圍山（佛教傳說中的山，極難通過）還要危險嗎？』忽然踩到釋迦牟尼佛的頭頂，碰到聖僧的額頭，免不了一場禍事。上堂說法：『我如果說『有』，你們就認為有障礙；我如果說『無』，你們就認為沒有障礙。我如果橫著說，你們又跨越不過；我如果豎著說，你們又跳不出去。如果想要叢林（指寺院）平安無事，大家相安無事，不如推倒育王（指育王寺）。』且說育王如何推倒？（禪師）召集大眾說：『著力！著力！』又說：『苦啊！苦啊！育王被人推倒了啊！』還有路見不平拔刀相助的人嗎？如果沒有，山僧我不免自己倒下自己站起來。』（說完）擊打拂塵，下座。禪師性格剛毅，管理僧眾有古風，當時人稱他為諶鐵面。

安吉州道場普明慧琳禪師，福州人。上堂說法：『有漏洞的笊籬，沒有漏洞的木勺。庭院裡有白色的牡丹，欄桿旁有紅色的芍葯。因此想到面壁九年的達摩祖師，到頭來也不認識這一著（指禪宗的真諦）。』且說怎麼做才是這一著？（禪師）用拄杖敲擊禪床，下座。上堂說法：『一即是多，多即是一，毗盧遮那佛的頭頂光明如太陽。』既沒有一，也沒有多，現成的公案沒有差錯。

【English Translation】 English version: The Master said, 'The autumn moon's reflection falls in a thousand rivers.' (Someone asked:) 'What is 'one seal impressed on the mud' (an analogy for the mind and境相印)?' The Master said, 'Observe closely, when the pattern has not yet appeared (when the mud is not yet dry).'

Dharma heir of Chan Master Zhuo of Tianning

Chan Master Wushi Jiecun of Yuwang Monastery in Qingyuan Prefecture was a son of the Zhang family of Wenzhou. Xie, the administrator, ascended the hall and said, 'Those who have an inch of discernment in a foot are still rare. Do not mistakenly believe (you understand) if there are no stars (indicating accuracy) on the end of the steelyard. If you want to determine the weight of the past and present, and compare the strengths and weaknesses of the Buddhas and Patriarchs, please just put one eye in it (observe carefully). If you can really do it, one foot can still be used as ten inches, and eight taels are originally half a catty. Naturally, there will be internal and external peace, and the country will be peaceful and without incident.' I, this mountain monk, have already handed over both hands today (said everything). Are you all willing to believe, accept, and practice it? Rulers, measuring tools, knives, and scissors are all over the world; Zhigong (a high monk of the Liang Dynasty) is not a leisurely monk. Ascending the hall and giving a Dharma talk: 'Manjusri's wisdom, Samantabhadra's vows, have gone through many years of experience. Deshan Xuanjian's shouts and Linji Yixuan's shouts are heroes in troubled times. You people, passing through the monks' hall and entering the Buddha hall, do you know that it is more dangerous than passing through the Iron Ring Mountains (mountains in Buddhist legends, extremely difficult to pass)?' Suddenly stepping on Shakyamuni Buddha's head and bumping into the forehead of a holy monk, an accident is inevitable. Ascending the hall and giving a Dharma talk: 'If I say 'existence,' you will consider it an obstacle; if I say 'non-existence,' you will consider it no obstacle. If I speak horizontally, you cannot cross over; if I speak vertically, you cannot jump out. If you want the sangha (referring to the monastery) to be safe and everyone to be at peace, it is better to push down Yuwang (referring to Yuwang Temple).' Then how can Yuwang be pushed down? (The Chan master) summoned the assembly and said, 'Put in effort! Put in effort!' Then he said, 'It is bitter! It is bitter! Yuwang has been pushed down!' Are there any who will draw their swords to help when they see injustice on the road? If not, I, this mountain monk, will have to fall down and get up on my own.' (After speaking) he struck the whisk and descended from the seat. The Chan master was stern and upright in nature, and his management of the monks had an ancient style. At that time, people called him Chen Iron Face.

Chan Master Puming Huilin of Daocheng Monastery in Anji Prefecture was a native of Fuzhou. Ascending the hall and giving a Dharma talk: 'A leaky bamboo basket, a non-leaky wooden ladle. White peonies in the courtyard, red peonies by the railing. Therefore, I think of Bodhidharma, who faced the wall for nine years, and in the end, he did not recognize this move (referring to the true essence of Zen).' Then how to do this move? (The Chan master) struck the Zen bed with his staff and descended from the seat. Ascending the hall and giving a Dharma talk: 'One is many, and many is one. The top of Vairocana Buddha's head is as bright as the sun.' There is neither one nor many; the ready-made case has no errors.

拈起舊來氈拍板。明時共唱太平歌。

安吉州道場無傳居慧禪師。本郡吳氏子。上堂。鍾馗醉里唱涼州。小妹門前只點頭。巡海夜叉相見后。大家拍手上高樓。大眾若會得去。鎖卻天下人舌頭。若會不得。將謂老僧別有奇特。上堂。百尺竿頭弄影戲。不唯瞞爾又瞞天。自笑平生岐路上。投老歸來沒一錢。上堂舉。臨濟示眾曰。一人在高高峰頂無出身之路。一人在十字街頭亦無向背。且道那個在前那個在後。師曰。更有一人。不在高高峰頂。亦不在十字街頭。臨濟老漢因甚不知。便下座。

臨安府顯寧松堂圓智禪師上堂。蘆花白蓼花紅。溪邊修竹碧煙籠。閑云抱幽石。玉露滴巖叢。昨夜烏龜變作鱉。今朝水牯悟圓通。咄。

安吉州烏回唯庵良范禪師。上堂。塵劫已前事。堂堂無背面。動靜莫能該。舒捲快如電。莫道凡不知。佛也覷不見。決定在何處。合取這兩片薦不薦。更為諸人通一線。良久曰。天下太平皇風永扇。上堂舉。僧問趙州。至道無難唯嫌揀擇。是時人窠窟否。州曰。曾有人問老僧。直得五年分疏不下。師召眾曰。趙州具頂門眼。向擊石火里分緇素。閃電光中明縱奪。為甚麼卻五年分疏不下。還委悉么。易分雪裡粉。難辨墨中煤。

溫州本寂靈光文觀禪師。本郡葉氏子。上堂。過去

【現代漢語翻譯】現代漢語譯本：拈起舊時的氈拍板，在太平盛世一同歌唱太平歌。

安吉州道場無傳居慧禪師，是本郡吳氏之子。上堂開示：鍾馗醉酒後唱著涼州曲，小妹在門前只是點頭。巡海夜叉相見之後，大家拍著手登上高樓。各位如果領會得了，就能封住天下人的嘴。如果領會不了，就會認為老僧有什麼特別之處。上堂開示：在百尺竿頭上表演弄影戲，不僅欺騙了你們，還欺騙了天。自嘲一生都在歧路上，到老了回來卻一文不名。上堂舉例：臨濟（Linji）示眾說：『一人在高高的山頂上，沒有出路；一人在十字路口，也沒有方向。』那麼，哪一個在前，哪一個在後？禪師說：『還有一個人，不在高高的山頂上，也不在十字路口。』臨濟老和尚為什麼不知道呢？』便下座。

臨安府顯寧松堂圓智禪師上堂開示：蘆花白，蓼花紅，溪邊的修竹籠罩著碧綠的煙霧。閑云擁抱著幽靜的石頭，玉露滴落在巖石叢中。昨夜烏龜變成了鱉，今朝水牛領悟了圓通。咄！

安吉州烏回唯庵良范禪師上堂開示：塵劫（chenjie，佛教時間概念，極長的時間）以前的事情，堂堂正正沒有正反面。動靜都不能概括它，舒張捲起快如閃電。不要說凡人不知道，佛也看不見。最終在哪裡呢？合起這兩片薦席，領會了嗎？我再為各位打通一線。良久后說：天下太平，皇風永遠昌盛。上堂舉例：有僧人問趙州（Zhaozhou）：『至道（zhidao，最高的道）沒有困難，只是嫌人挑挑揀揀。』這是時人的窠窟嗎？趙州說：『曾經有人問老僧，我一直花了五年時間也沒能分辨清楚。』禪師召集大眾說：『趙州具有頂門眼，能在擊石火光中分辨黑白，在閃電光中明辨縱奪。為什麼卻花了五年時間也沒能分辨清楚？你們明白了嗎？分辨雪裡的粉容易，辨別墨中的煤困難。』

溫州本寂靈光文觀禪師，是本郡葉氏之子。上堂開示：過去……

【English Translation】 English version: He picks up the old felt clapper and together they sing songs of peace in this prosperous era.

Chan Master Wuchuan Juhui of Daochang in Anji Prefecture was a native of the Wu family in this prefecture. He ascended the hall and gave a Dharma talk: Zhong Kui (Zhong Kui, a mythical figure known for exorcising demons) sings the Liangzhou tune in his drunken stupor, and the younger sister merely nods in front of the door. After the sea-patrolling Yakshas (Yakshas, a type of mythical being) meet, everyone claps their hands and ascends the high building. If you all can understand this, you can lock the tongues of everyone in the world. If you cannot understand, you will think that the old monk has something special. He ascended the hall and gave a Dharma talk: Performing shadow plays on a hundred-foot pole not only deceives you but also deceives the heavens. He laughed at himself for spending his life on divergent paths, returning in old age without a penny. He ascended the hall and cited: Linji (Linji, a famous Chan master) addressed the assembly, saying, 'One person is on the high peak with no way out; another is at the crossroads with no direction.' Which one is ahead and which one is behind? The Master said, 'There is another person who is neither on the high peak nor at the crossroads.' Why didn't old man Linji know this?' Then he descended from his seat.

Chan Master Yuanzhi of Songtang in Xianning, Lin'an Prefecture, ascended the hall and gave a Dharma talk: Reed flowers are white, smartweed flowers are red, and the bamboo by the stream is shrouded in green mist. Idle clouds embrace secluded rocks, and jade dew drips from the rock clusters. Last night, a turtle transformed into a soft-shelled turtle, and this morning, a water buffalo awakened to perfect understanding. DOH!

Chan Master Liangfan of Weian in Wuhui, Anji Prefecture, ascended the hall and gave a Dharma talk: Matters before countless kalpas (kalpas, an immense period of time in Buddhist cosmology) are upright and without front or back. Movement and stillness cannot encompass it; unfolding and rolling up are as fast as lightning. Don't say that ordinary people don't know; even Buddhas cannot see it. Where is the final determination? Bring these two pieces of mat together, do you understand? I will further connect a line for you all. After a long pause, he said: May the world be peaceful and the imperial influence forever flourish. He ascended the hall and cited: A monk asked Zhaozhou (Zhaozhou, a famous Chan master), 'The Great Way is not difficult, only it dislikes picking and choosing.' Is this the den of contemporary people? Zhaozhou said, 'Someone once asked this old monk, and I spent five years without being able to distinguish it.' The Master summoned the assembly and said, 'Zhaozhou has the eye on the crown of his head, able to distinguish black and white in the spark of striking stone, and clearly discern seizing and releasing in the flash of lightning. Why then did he spend five years without being able to distinguish it? Do you understand? It is easy to distinguish powder in snow, but difficult to discern coal in ink.'

Chan Master Wenguan of Lingguang in Benji, Wenzhou, was a native of the Ye family in this prefecture. He ascended the hall and gave a Dharma talk: In the past...

諸如來斯門已成就。好事不如無。現在諸菩薩今各入圓明。好事不如無。未來修學人當依如是住。好事不如無。還知么。除卻華山陳處士。何人不帶是非行。參。

上封才禪師法嗣

福州普賢元素禪師。建寧人也。上堂。兵隨印轉。三千里外絕煙塵。將逐符行。二六時中凈裸裸。不用鐵旗鐵鼓。自然草偃風行。何須七縱七擒。直得無思不服。所謂大丈夫秉慧劍。般若鋒兮金剛焰。非但能摧外道心。早曾落卻天魔膽。正恁么時且道。主將是甚麼人。喝一喝。上堂。南泉道。我十八上便解作活計。囊無系蟻之絲。廚乏聚蠅之糝。趙州道。我十八上便解破家散宅。南頭買賤北頭賣貴。點檢將來好與三十棒。且放過一著。何故曾為宕子偏憐客。自愛貪杯惜醉人。上堂。未開口時先分付。擬思量處隔千山。莫言佛法無多子。未透玄關也大難。只如玄關作么生透。喝一喝。

福州鼓山山堂僧洵禪師。本郡阮氏子。上堂。黃檗手中六十棒。不會佛法的的大意。印較些子。大愚肋下筑三拳。便道黃檗佛法無多子。鈍置殺人。須知有一人大棒驀頭打他不回頭。老拳劈面槌他亦不顧。且道是誰。上堂朔風掃地捲黃葉。門外千峰凜寒色。夜半烏龜帶雪飛。石女溪邊皺兩眉。卓拄杖云。大家在這裡。且道天寒人寒。喝一喝云

【現代漢語翻譯】現代漢語譯本諸如來（Tathagata，如來）的法門已經成就，但好事不如無為。（意指不執著于善行，才能達到更高的境界）現在諸位菩薩（Bodhisattva，覺有情）都進入了圓融光明的境界，但好事不如無為。未來修學佛法的人應當像這樣安住，但好事不如無為。你們明白嗎？除了華山的陳處士，誰不是帶著是非觀念行事的呢？參！（參禪）

上封才禪師的法嗣

福州普賢元素禪師，建寧人。上堂說法：軍隊隨著印信運轉，三千里外沒有戰火硝煙。將領隨著符節行動，一天二十四小時都清凈無染。不用鐵旗鐵鼓，自然草木隨風倒伏。何須七擒七縱，直接讓人心悅誠服。所謂大丈夫秉持智慧之劍，般若（Prajna，智慧）的鋒芒如金剛（Vajra，金剛）般熾熱。不僅能摧毀外道的心，早已嚇破天魔的膽。正在這個時候，請問主將是誰？喝！（一聲棒喝）上堂說法：南泉禪師說，我十八歲時就懂得謀生。口袋裡沒有能拴住螞蟻的絲線，廚房裡缺少能聚集蒼蠅的米糠。趙州禪師說，我十八歲時就懂得敗家，在南頭低價買入，在北頭高價賣出。仔細檢查起來，應該打三十棒。姑且放過一著。為什麼呢？因為曾經是浪蕩子，所以特別憐惜客人；因為自己愛喝酒，所以珍惜醉酒的人。上堂說法：未開口時就先交代清楚，稍微一思量就隔著千山萬水。不要說佛法沒有多少內容，沒有透徹玄關也很難。那麼玄關要怎麼透徹呢？喝！（一聲棒喝）

福州鼓山山堂僧洵禪師，本郡阮氏之子。上堂說法：黃檗禪師手中的六十棒，是不明白佛法的大意。印證稍微差了一點。大愚禪師在黃檗禪師肋下打了三拳，就說黃檗禪師的佛法沒有多少內容，真是遲鈍得要命。須知有一個人，用大棒當頭打他，他也不回頭；用老拳劈面打他，他也不顧。請問是誰？上堂說法：北風掃地捲起黃葉，門外千峰充滿寒冷之色。半夜烏龜帶著雪飛，石女在溪邊皺著眉頭。卓拄杖說：大家都在這裡。請問是天寒還是人寒？喝！（一聲棒喝）

【English Translation】 English version The Dharma gate of all Tathagatas (Tathagata, Thus Come One) has been accomplished, but good deeds are not as good as non-action. (Meaning that only by not being attached to good deeds can one reach a higher state.) Now all Bodhisattvas (Bodhisattva, sentient beings seeking enlightenment) have entered the realm of perfect and bright enlightenment, but good deeds are not as good as non-action. Future practitioners of Buddhism should abide in this way, but good deeds are not as good as non-action. Do you understand? Except for Chen the Recluse of Mount Hua, who does not act with notions of right and wrong? Chan! (Meditate)

Disciple of Zen Master Shangfeng Cai

Zen Master Puxian Yuansu of Fuzhou, a native of Jianning, ascended the hall and said: 'The army moves with the seal, and there is no smoke of war three thousand miles away. The general acts with the talisman, and is purely naked twenty-four hours a day. No need for iron flags and iron drums, naturally the grass falls with the wind. No need for seven captures and seven releases, directly making people sincerely submit. The so-called great man holds the sword of wisdom, the sharpness of Prajna (Prajna, wisdom) is like the blazing flame of Vajra (Vajra, diamond). Not only can it destroy the minds of heretics, but it has long frightened the demons of heaven. At this very moment, tell me, who is the commander-in-chief?' A shout! (A shout of the staff) Ascending the hall and speaking: Zen Master Nanquan said, 'I knew how to make a living when I was eighteen. There is no thread in my pocket to tie an ant, and my kitchen lacks rice bran to gather flies.' Zen Master Zhaozhou said, 'I knew how to ruin my family when I was eighteen, buying cheap in the south and selling expensive in the north.' Upon careful inspection, one should be given thirty blows. Let it go for now. Why? Because I was once a prodigal son, I especially pity guests; because I love to drink, I cherish drunkards.' Ascending the hall and speaking: 'Before opening your mouth, explain it clearly first; a slight thought separates you by thousands of mountains and rivers. Do not say that the Buddha-dharma has little content; it is also difficult to penetrate the mysterious pass.' How does one penetrate the mysterious pass? A shout! (A shout of the staff)

Zen Master Shantang Sengxun of Gushan Mountain in Fuzhou, a son of the Ruan family in this prefecture, ascended the hall and said: 'The sixty blows in the hands of Zen Master Huangbo do not understand the great meaning of the Buddha-dharma. The seal is slightly off. Zen Master Dayu struck Zen Master Huangbo three times under the ribs and said that Zen Master Huangbo's Buddha-dharma has little content, which is terribly dull. Know that there is a person who strikes him on the head with a big stick, and he does not turn his head; he strikes him in the face with an old fist, and he does not care. Tell me, who is it?' Ascending the hall and speaking: 'The north wind sweeps the ground and rolls up yellow leaves, and the thousands of peaks outside the door are filled with cold colors. In the middle of the night, the turtle flies with snow, and the stone woman frowns by the stream.' Holding up his staff, he said: 'Everyone is here. Tell me, is it the cold of heaven or the cold of man?' A shout! (A shout of the staff)

。歸堂去。

福州鼓山別峰祖珍禪師。興化林氏子。僧問。趙州繞禪床一匝轉藏已竟此理如何。師曰。畫龍看頭畫蛇看尾。曰婆子道。此來請轉全藏為甚麼只轉得半藏。此意又且如何。師曰。人無遠慮必有近憂。曰未審甚麼處是轉半藏處。師曰。不是知音者徒勞話。歲寒上堂。尋牛須訪跡。學道貴無心。跡在牛還在無心道易尋。豎起拂子曰。這個是跡。牛在甚麼處。直饒見得頭角分明。鼻孔也在法石手裡。上堂。向上一路千聖不傳。卓拄杖曰。恁么會得十萬八千。畢竟如何。桃紅李白薔薇紫。問著春風總不知。示眾云。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。卓拄杖云。這個是聲。豎起拄杖云。這個是色。喚甚麼作大道真體。直饒向這裡見得。也是鄭州出曹門示眾。若論此事如人吃飯飽則便休。若也不飽必有思食之心。若也過飽又有傷心之患。到這裡作么生得恰好去。良久云。且歸巖下宿同看月明時。

云巖游禪師法嗣

臨安府徑山涂毒智策禪師。天臺陳氏子。幼依護國僧楚光落髮。十九造國清謁寂室光灑然有省。次謁大圓于明之萬壽。圓問曰。甚處來。師曰。天臺來。曰見智者大師么。師曰。即今亦不少。曰因甚在汝腳跟下師曰。當面蹉過。圓曰。上人不耘而秀不扶而直。

【現代漢語翻譯】現代漢語譯本：回禪堂去。

福州鼓山別峰祖珍禪師，興化林氏之子。有僧人問：『趙州禪師繞禪床一圈，轉藏經已經完畢，這是什麼道理？』祖珍禪師說：『畫龍要看龍頭，畫蛇要看蛇尾。』僧人說：『老婆子說，我來這裡請您轉全部藏經，為什麼只轉了半部？這是什麼意思？』祖珍禪師說：『人沒有長遠的考慮，一定會有眼前的憂患。』僧人說：『請問哪裡是轉半部藏經的地方？』祖珍禪師說：『不是知音的人，說也是白費口舌。』歲末上堂說法，祖珍禪師說：『尋找牛要尋訪它的足跡，學道貴在無心。足跡在，牛還在，無心道就容易尋找。』舉起拂塵說：『這個是足跡，牛在哪裡？』即使你能夠清楚地看到牛的頭角，它的鼻孔也在法石的手裡。上堂說法，祖珍禪師說：『向上一路，千聖不傳。』拄著拄杖說：『這樣領會，就差了十萬八千里。』到底如何呢？桃花紅，李花白，薔薇花紫，問春風，春風也不知道。祖珍禪師開示大眾說：『大道就在眼前，但是眼前卻難以見到。想要認識大道的真體，離不開聲色言語。』拄著拄杖說：『這個是聲。』舉起拄杖說：『這個是色。』叫什麼作大道的真體？即使你在這裡見到了，也是鄭州出來到了曹門。祖珍禪師開示說，如果論這件事，就像人吃飯，飽了就停止。如果沒飽，一定有想吃的心。如果吃得過飽，又會有傷心的憂患。到這裡，怎樣才能恰到好處呢？』良久，祖珍禪師說：『暫且回到巖下住宿，一同看明月吧。』

云巖游禪師的法嗣

臨安府徑山涂毒智策禪師，天臺陳氏之子。年幼時依附護國寺的僧人楚光剃度出家。十九歲時到國清寺拜見寂室光，豁然開悟。之後到明州的萬壽寺拜見大圓禪師。大圓禪師問：『從哪裡來？』智策禪師說：『從天臺山來。』大圓禪師說：『見到智者大師（Zhi Zhe Da Shi）了嗎？』智策禪師說：『現在也不少。』大圓禪師說：『為什麼在你的腳跟下？』智策禪師說：『當面錯過了。』大圓禪師說：『上人您不耕耘卻能秀穗，不扶持卻能挺直。』

【English Translation】 English version: Return to the meditation hall.

Zen Master Biefeng Zuzhen of Gushan in Fuzhou, was a son of the Lin family of Xinghua. A monk asked: 'Zen Master Zhaozhou circled the meditation bed once, completing the turning of the entire canon. What is the principle behind this?' The Master said: 'When painting a dragon, look at the head; when painting a snake, look at the tail.' The monk said: 'An old woman said, I came here to ask you to turn the entire canon, why did you only turn half of it? What does this mean?' The Master said: 'A person without distant worries will surely have immediate troubles.' The monk said: 'May I ask, where is the place where half of the canon is turned?' The Master said: 'It is futile to talk to those who are not kindred spirits.' At the end of the year, during an assembly, Zen Master Zuzhen said: 'To find a cow, you must look for its tracks; learning the Way values having no mind. The tracks are there, the cow is still there, and the Way is easy to find with no mind.' Raising his whisk, he said: 'This is the track. Where is the cow?' Even if you can clearly see the head and horns, its nostrils are still in the hands of the Dharma Stone (Fa Shi).' During an assembly, Zen Master Zuzhen said: 'The path upwards is not transmitted by a thousand sages.' Striking his staff, he said: 'Understanding it like this is off by a hundred thousand miles.' What is it ultimately like? Peach blossoms are red, plum blossoms are white, and roses are purple; ask the spring breeze, and the spring breeze does not know. Zen Master Zuzhen instructed the assembly, saying: 'The Great Way is right before your eyes, but it is difficult to see right now. If you want to know the true substance of the Great Way, you cannot separate from sound, form, speech, and language.' Striking his staff, he said: 'This is sound.' Raising his staff, he said: 'This is form.' What do you call the true substance of the Great Way? Even if you see it here, it is like leaving Zhengzhou and arriving at the Cao Gate. Zen Master Zuzhen instructed, saying: 'If we discuss this matter, it is like a person eating a meal; stop when you are full. If you are not full, you will surely have the desire to eat. If you eat too much, you will have the worry of hurting your heart. How can you get it just right here?' After a long pause, Zen Master Zuzhen said: 'Let's return to the rock and spend the night together, watching the bright moon.'

Dharma heir of Zen Master Yunyan You

Zen Master Tudu Zhice of Jingshan in Lin'an Prefecture, was a son of the Chen family of Tiantai. As a child, he relied on the monk Chuguang of Huguo Temple to shave his head and leave home. At the age of nineteen, he visited Jishi Guang at Guoqing Temple and had a sudden awakening. Later, he visited Zen Master Dayuan at Wanshou Temple in Mingzhou. Zen Master Dayuan asked: 'Where do you come from?' Zen Master Zhice said: 'From Tiantai Mountain.' Zen Master Dayuan said: 'Did you see the Great Master Zhi Zhe?' Zen Master Zhice said: 'There are not a few even now.' Zen Master Dayuan said: 'Why is it under your feet?' Zen Master Zhice said: 'I missed it face to face.' Zen Master Dayuan said: 'Superior One, you can harvest without plowing and stand straight without support.'

一日辭去圓送之門。拊師背曰。寶所在近此城非實。師頷之。往豫章謁典牛。道由云居風雪塞路。坐閱四十二日。午初版聲鏗然豁爾大悟。及造門典牛獨指師曰。甚處見神見鬼來。師曰。云居聞版聲來。牛曰。是甚麼。師曰。打破虛空全無柄靶。牛曰。向上事未在。師曰。東家暗坐西家廝罵。牛曰。嶄然超出佛祖。他日起家一麟足矣。住後上堂舉。教中道。若以色見我以音聲求我是人行邪道不能見如來。雖然恁么。正是捕得老鼠打破油甕。懷禪師道。爾眼在甚麼處。雖則識破釋迦老子。爭奈拈䭔舐指。若是涂毒即不然。色見聲求也不妨。百華影里繡鴛鴦。自從識得金針后。一任風吹滿袖香。師將示寂升座別眾。囑門人以文祭之。師危坐傾聽。至尚饗為之一笑。越兩日沐浴更衣集眾說偈曰。四大既分飛。煙雲任意歸。秋天霜夜月。萬里轉光輝。俄頃泊然而逝。塔全身於東崗之麓。

圓通旻禪師法嗣

江州廬山圓通守慧沖真密印通慧禪師上堂。但知今日復明日。不覺前秋與后秋。平步坦然歸故里。卻乘好月過滄洲。咦不是苦心人不知。

隆興府黃龍道觀禪師。上堂曰。古人道眼色耳聲萬法成辦。爾諸人為甚麼從朝至暮諸法不相到。遂喝一喝曰。牽牛入爾鼻孔。禍不入慎家之門。

左丞范沖居士字

【現代漢語翻譯】現代漢語譯本一日，（慧南）辭別圓送之門。慧南拍著圓送的背說：『寶藏所在離此城不遠，並非虛言。』圓送點頭認可。慧南前往豫章拜見典牛（人名）。路上經過云居山，風雪阻斷了道路，（慧南）坐著閱讀（佛經）四十二天。午時，聽到版聲鏗然，豁然大悟。等到到達典牛處，典牛單獨指著慧南說：『你從什麼地方見神見鬼而來？』慧南說：『從云居山聽到版聲而來。』典牛說：『那是什麼？』慧南說：『打破虛空，全無把柄。』典牛說：『向上之事尚未完成。』慧南說：『東家暗自坐著，西家互相謾罵。』典牛說：『嶄然超出佛祖。他日成家，一麟足矣。』（慧南）住持後上堂說法，舉例說：『教義中說，如果用色相見我，用音聲求我，這是人在行邪道，不能見到如來（Tathagata）。』雖然如此，這正是捕得老鼠打破油甕。懷禪師說：『你的眼睛在什麼地方？』雖然識破了釋迦老子（Sakyamuni），無奈還在拈䭔舐指。如果是涂毒鼓，那就不同了，用色相見，用音聲求也不妨。百花影里繡鴛鴦，自從識得金針后，一任風吹滿袖香。』（慧南）將要示寂（涅槃）時，升座與眾人告別，囑咐門人用祭文祭奠他。慧南危坐傾聽，聽到『尚饗』時為之一笑。過了兩天，沐浴更衣，召集眾人說偈語：『四大（地、水、火、風）既然要分飛，煙雲任意歸去。秋天霜夜的月亮，萬里轉動光輝。』不久便安然逝去。塔全身於東崗的山腳下。

圓通旻禪師（Yuantong Min）的法嗣

江州廬山圓通守慧沖真密印通慧禪師（Yuantong Shouhui Chongzhen Minyin Tonghui）上堂說法：『只知道今日復明日，不知不覺前秋與后秋。平步坦然回到故里，卻乘著好月經過滄洲。咦！不是苦心人不知道。』

隆興府黃龍道觀禪師（Huanglong Daoguan）上堂說：『古人道，眼色耳聲，萬法成辦。你們這些人為什麼從早到晚諸法不相到？』於是喝一聲說：『牽牛入你們的鼻孔，禍不入謹慎之家。』

左丞范沖居士（Fan Chong）字

【English Translation】 English version One day, (Huainan) bid farewell to the gate of Yuansong. Huainan patted Yuansong's back and said, 'The treasure is near this city, not a false statement.' Yuansong nodded in agreement. Huainan went to Yuzhang to visit Dianniu (personal name). On the way, passing through Yunju Mountain, the wind and snow blocked the road. (Huainan) sat and read (Buddhist scriptures) for forty-two days. At noon, hearing the sound of the board, he suddenly realized the truth. When he arrived at Dianniu's place, Dianniu pointed at Huainan alone and said, 'Where did you come from seeing gods and ghosts?' Huainan said, 'I came from Yunju Mountain hearing the sound of the board.' Dianniu said, 'What is that?' Huainan said, 'Breaking the void, there is no handle at all.' Dianniu said, 'The matter of upward progress is not yet complete.' Huainan said, 'The eastern family sits in the dark, and the western family scolds each other.' Dianniu said, 'Outstandingly surpassing the Buddhas. In the future, one unicorn will be enough to establish a family.' (Huainan) after residing (at the monastery), ascended the hall to preach, citing an example: 'The doctrine says, 'If one sees me by form, and seeks me by sound, this person is practicing a heretical path and cannot see the Tathagata (Tathagata).' Although this is so, it is precisely like catching a mouse and breaking an oil jar. Zen Master Huai said, 'Where are your eyes?' Although he has seen through Sakyamuni (Sakyamuni), he still cannot help but pick up food and lick his fingers. If it were a poisoned drum, it would be different. Seeing by form and seeking by sound would not matter. Embroidering mandarin ducks in the shadows of a hundred flowers, since recognizing the golden needle, let the wind blow the sleeves full of fragrance.' (Huainan) when about to enter parinirvana (Nirvana), ascended the seat to bid farewell to the crowd, instructing his disciples to offer a memorial oration for him. Huainan sat upright and listened, smiling when he heard 'Shangxiang'. Two days later, after bathing and changing clothes, he summoned the crowd and said a verse: 'The four elements (earth, water, fire, wind) are about to separate and fly away, the smoke and clouds return at will. The moon on a frosty autumn night, shines its brilliance for ten thousand miles.' Soon after, he passed away peacefully. His whole body was enshrined in a pagoda at the foot of Donggang Mountain.

Successor of Zen Master Yuantong Min (Yuantong Min)

Zen Master Yuantong Shouhui Chongzhen Minyin Tonghui (Yuantong Shouhui Chongzhen Minyin Tonghui) of Yuantong Temple on Mount Lu in Jiangzhou ascended the hall to preach: 'Knowing only today and tomorrow, unknowingly autumn before and autumn after. Walking steadily and returning to the homeland, but riding the good moon across Cangzhou. Alas! Those who are not diligent do not know.'

Zen Master Huanglong Daoguan (Huanglong Daoguan) of Longxing Prefecture ascended the hall and said: 'The ancients said, eyes, sights, ears, sounds, all dharmas are accomplished. Why is it that for you people, from morning to night, all dharmas do not meet?' Then he shouted, 'Leading the ox into your nostrils, misfortune does not enter the door of the cautious family.'

Layman Fan Chong (Fan Chong), Zuo Cheng, styled

致虛。由翰苑守豫章過圓通謁旻禪師。茶罷曰。某行將老矣。墮在金紫行中去。此事稍遠。通呼內翰。公應喏。通曰。何遠之有。公躍然曰。乞師再垂指誨。通曰。此去洪都有四程。公佇思。通曰。見即便見擬思即差。公乃豁然有省。

樞密吳居厚居士。擁節歸鐘陵謁圓通旻禪師曰。某頃赴省試過此。過趙州關因問前住訥老透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得透關底事么。公曰。八次經過常存此念。然未甚脫灑在。旻度扇與之曰。請使扇。公即揮扇。旻曰。有甚不脫灑處。公忽有省曰。便請末後句。旻乃揮扇兩下。公曰。親切親切旻曰。吉獠舌頭三千里。

諫議彭汝霖居士。手寫觀音經施圓通。通拈起曰。這個是觀音經。那個是諫議經。公曰。此是某親寫。通曰。寫底是字。那個是經。公笑曰。卻了不得也。通曰。即現宰官身而為說法。公曰。人人有分。通曰。莫謗經好。公曰。如何即是。通舉經示之。公拊掌大笑曰嗄。通曰。又道了不得。公禮拜。

中丞盧航居士。與圓通擁爐次。公問。諸家因緣不勞拈出。直截一句請師指示。通厲聲揖曰。看火。公急撥衣忽大悟。謝曰。灼然佛法無多子。通喝曰。放下著。公應喏喏。

左司都貺居士。問圓通曰。是法非思量

【現代漢語翻譯】現代漢語譯本：致虛（Zhi Xu，人名）。在翰林院任職，路過豫章（Yuzhang，地名）時，去圓通寺拜訪旻禪師（Min Chanshi，人名）。茶喝完后，致虛說：『我快老了，身陷於高官厚祿之中，這件事離我越來越遠了。』旻禪師叫道：『內翰（Neihan，官名）。』致虛應了一聲。旻禪師說：『有什麼遠的呢？』致虛高興地說：『請禪師再次指點。』旻禪師說：『從這裡到洪都（Hongdu，地名）有四程路。』致虛沉思。旻禪師說：『見性當下就能見，如果思量就差了。』致虛於是豁然開悟。樞密使吳居厚（Wu Juhou，人名）居士，告假回到鐘陵（Zhongling，地名），拜訪圓通旻禪師，說：『我之前去參加省試路過這裡，經過趙州關（Zhaozhou Guan，地名）時，曾問前任住持訥老（Ne Lao，人名）如何才能通過趙州關。』訥老說：『先去做官吧。』現在不知不覺已經五十多年了。』旻禪師說：『曾經明白如何通過趙州關了嗎？』吳居厚說：『八次經過這裡，常常想著這件事，但還是不夠灑脫。』旻禪師遞給他一把扇子說：『請用扇子。』吳居厚就揮動扇子。旻禪師說：『有什麼不灑脫的地方？』吳居厚忽然有所領悟，說：『請說出最後一句。』旻禪師於是揮動扇子兩下。吳居厚說：『親切！親切！』旻禪師說：『饒舌！饒舌！』諫議大夫彭汝霖（Peng Rulin，人名）居士，手抄《觀音經》（Guanyin Jing）施捨給圓通寺。旻禪師拿起經書說：『這個是《觀音經》，那個是諫議大夫的經？』彭汝霖說：『這是我親手抄寫的。』旻禪師說：『寫的是字，哪個是經？』彭汝霖笑著說：『這可不得了啊。』旻禪師說：『即現宰官身而為說法。』彭汝霖說：『人人都有份。』旻禪師說：『不要誹謗經書。』彭汝霖說：『如何才是？』旻禪師舉起經書給他看。彭汝霖拍手大笑說：『嗄！』旻禪師說：『又說不得了。』彭汝霖禮拜。中丞盧航（Lu Hang，人名）居士，與圓通旻禪師一起圍著火爐。盧航問：『諸家的因緣故事就不勞煩您講了，請禪師直接指示一句。』旻禪師厲聲喝道：『看火！』盧航急忙撥弄衣服，忽然大悟，感謝說：『果然佛法沒有多少東西。』旻禪師喝道：『放下！』盧航應聲說：『是！是！』左司都貺（Du Kuang，人名）居士，問圓通旻禪師：『是法非思量（Shi Fa Fei Si Liang）。』

【English Translation】 English version: Zhi Xu (Zhi Xu, a person's name), while serving in the Hanlin Academy and passing through Yuzhang (Yuzhang, a place name), visited Chan Master Min (Min Chanshi, a person's name) at Yuantong Temple. After tea, Zhi Xu said, 'I am getting old and trapped in the life of high-ranking officials, this matter is getting further and further away from me.' Chan Master Min called out, 'Neihan (Neihan, an official title).' Zhi Xu responded. Chan Master Min said, 'What's so far?' Zhi Xu happily said, 'Please give me further guidance, Master.' Chan Master Min said, 'From here to Hongdu (Hongdu, a place name) is a four-day journey.' Zhi Xu pondered. Chan Master Min said, 'Seeing is seeing immediately, thinking is a mistake.' Zhi Xu then suddenly realized. The Privy Councilor Wu Juhou (Wu Juhou, a person's name), a layperson, returned to Zhongling (Zhongling, a place name) on leave and visited Chan Master Min of Yuantong, saying, 'I passed by here when I went to take the provincial examination. When I passed Zhaozhou Pass (Zhaozhou Guan, a place name), I asked the former abbot, Elder Ne (Ne Lao, a person's name), how to pass through Zhaozhou Pass.' Elder Ne said, 'Go be an official first.' Now, unknowingly, more than fifty years have passed.' Chan Master Min said, 'Have you ever understood how to pass through the pass?' Wu Juhou said, 'I have passed by here eight times, and I often think about this matter, but I am still not free enough.' Chan Master Min handed him a fan and said, 'Please use the fan.' Wu Juhou then waved the fan. Chan Master Min said, 'What is not free about it?' Wu Juhou suddenly had some understanding and said, 'Please say the last word.' Chan Master Min then waved the fan twice. Wu Juhou said, 'Intimate! Intimate!' Chan Master Min said, 'Chatterbox! Chatterbox!' The Admonishing Official Peng Rulin (Peng Rulin, a person's name), a layperson, hand-copied the 'Guanyin Sutra' (Guanyin Jing) and donated it to Yuantong Temple. Chan Master Min picked up the sutra and said, 'This is the 'Guanyin Sutra', and that is the Admonishing Official's sutra?' Peng Rulin said, 'This is what I personally copied.' Chan Master Min said, 'What is written are words, which is the sutra?' Peng Rulin laughed and said, 'This is terrible.' Chan Master Min said, 'Appearing as an official to preach the Dharma.' Peng Rulin said, 'Everyone has a share.' Chan Master Min said, 'Don't slander the sutra.' Peng Rulin said, 'What is it then?' Chan Master Min held up the sutra to show him. Peng Rulin clapped his hands and laughed loudly, saying, 'Ah!' Chan Master Min said, 'Again, it's terrible.' Peng Rulin bowed. The Censor Lu Hang (Lu Hang, a person's name), a layperson, was sitting around the stove with Chan Master Min of Yuantong. Lu Hang asked, 'I won't trouble you to tell the stories of various causes and conditions, please give me a direct instruction.' Chan Master Min shouted sharply, 'Watch the fire!' Lu Hang hurriedly adjusted his clothes and suddenly realized, thanking him, 'Indeed, there is not much to the Buddha-dharma.' Chan Master Min shouted, 'Put it down!' Lu Hang responded, 'Yes! Yes!' The Left Secretary Du Kuang (Du Kuang, a person's name), a layperson, asked Chan Master Min of Yuantong, 'Is Dharma beyond thought? (Shi Fa Fei Si Liang).'

分別之所能解。當如何湊泊。通曰。全身入火聚。公曰。畢竟如何曉會。通曰。驀直去。公沉吟。通曰。可更喫茶么。公曰。不必。通曰。何不恁么會。公契旨曰。元來太近。通曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。通曰。咦猶有這個在。公曰。乞師再垂指示。通曰。便恁么去鐺是鐵鑄。公頓首謝之。

雪峰需禪師法嗣

福州雪峰毬堂慧忠禪師上堂。終日忙忙那事無妨。作么生是那事。良久曰。心不負人面無慚色。

祥符立禪師法嗣

湖南報慈淳禪師。上堂曰。青眸一瞬金色知歸。授手而來如王寶劍。而今開張門戶各說異端。可謂古路坦而荊棘生。法眼正而還自翳。孤負先聖埋沒己靈。且道不埋沒不孤負正法眼藏如何吐露。還有吐露得底么。出來吐露看。如無擔取詩書歸舊隱。野花啼鳥一般春。

浮山真禪師法嗣

峨嵋靈巖徽禪師。僧問文殊是七佛之師。未審誰是文殊之師。師曰。金沙灘頭馬郎婦。

信相顯禪師法嗣

成都府金繩文禪師。僧問。如何是大道之源。師曰黃河九曲。曰如何是不犯之令。師曰。鐵蛇鉆不入。僧擬議。師便打。

凈因成禪師法嗣

臺州瑞巖如勝佛燈禪師上堂。人人領略釋迦。個個平欺達磨。

【現代漢語翻譯】現代漢語譯本問：如何才能理解分別心所能理解的境界？如何才能將各種理解融合在一起？通禪師答：全身心投入火聚之中。（比喻徹底放下一切執著）問：究竟如何才能明白領會？通禪師答：直接往前走。（比喻直指本心，勇往直前）來訪者沉吟不語。通禪師問：要不要再喝杯茶？來訪者答：不必了。通禪師說：為何不這樣去領會呢？來訪者突然領悟，說：原來真理就在眼前。通禪師說：相隔十萬八千里啊。（比喻看似很近，實則需要放下才能領悟）來訪者作偈說：不可思議，這巨大的火聚，就這麼直接往前走，不離當下之處。通禪師說：咦，還是有這個（執著）存在啊。來訪者說：請禪師再次垂示。通禪師說：就這麼直接往前走，鐺是用鐵鑄的。（比喻一切都是實實在在的，不要懷疑）來訪者頓首拜謝。

雪峰需禪師的法嗣

福州雪峰毬堂慧忠禪師上堂說法：終日忙忙碌碌，那件事卻不妨礙。什麼是那件事？良久后說：心不愧人，面無慚色。

祥符立禪師的法嗣

湖南報慈淳禪師上堂說法：青色的眼珠一轉，就知道金色的本性迴歸之處。伸出手來就像王寶劍一樣鋒利。如今門戶大開，各自說著不同的道理，可以說是古老的道路平坦了卻長滿了荊棘，正法眼藏明明就在眼前卻還自己遮蔽。辜負了先聖，埋沒了自身的靈性。那麼，如何才能不埋沒不辜負，將正法眼藏吐露出來呢？有沒有能吐露出來的？出來吐露看看。如果沒有，就擔起詩書回家隱居吧，野花啼鳥依舊是春天的景象。

浮山真禪師的法嗣

峨嵋靈巖徽禪師。有僧人問：文殊菩薩是七佛之師，那麼誰是文殊菩薩的老師呢？禪師說：金沙灘頭的馬郎婦。（比喻看似平凡的人也能是老師）

信相顯禪師的法嗣

成都府金繩文禪師。有僧人問：什麼是大道的源頭？禪師說：黃河九曲。問：什麼是不犯的戒律？禪師說：鐵蛇鉆不入。僧人猶豫不決，禪師就打了他。

凈因成禪師的法嗣

臺州瑞巖如勝佛燈禪師上堂說法：人人都領略了釋迦牟尼佛的教義，個個都輕視達摩祖師的教誨。

【English Translation】 English version Question: How can one understand what discrimination (分別 zhī suǒ néng jiě) is capable of understanding? How can one reconcile (湊泊湊泊) these understandings? Master Tong replied: Throw your whole body into a fire pit. (全身入火聚. A metaphor for completely letting go of all attachments) Question: How can one ultimately understand? Master Tong replied: Go straight ahead. (驀直去. A metaphor for directly pointing to one's original mind and moving forward courageously) The visitor remained silent in contemplation. Master Tong asked: Would you like another cup of tea? The visitor replied: No, thank you. Master Tong said: Why not understand it in this way? The visitor suddenly realized and said: It turns out it was so close all along. (元來太近) Master Tong said: It's a hundred and eight thousand miles away. (十萬八千. A metaphor for seemingly close, but requiring letting go to understand) The visitor composed a verse: Inconceivable, this great fire pit, just go straight ahead, without leaving this very place. (不可思議。是大火聚。便恁么去。不離當處) Master Tong said: Oh, you still have this (attachment) here. (咦猶有這個在) The visitor said: Please, Master, give further instructions. Master Tong said: Just go straight ahead, the wok is cast in iron. (便恁么去鐺是鐵鑄. A metaphor for everything being real and solid, without doubt) The visitor bowed his head and thanked him.

Successor of Zen Master Xuefeng Xu

Zen Master Huizhong of Xuěfēng Qiútáng in Fuzhou gave a Dharma talk: Being busy all day long does not hinder 'that matter'. What is 'that matter'? After a long pause, he said: 'A heart that doesn't fail people, a face without shame.' (心不負人面無慚色)

Successor of Zen Master Xiangfu Li

Zen Master Chun of Bao Ci in Hunan gave a Dharma talk: 'A single glance of blue eyes knows where the golden nature returns. Extending a hand is like a king's precious sword. Now that the gates are wide open, each speaks of different doctrines. It can be said that the ancient road is flat, yet thorns grow. The true Dharma eye is right there, yet one obscures it oneself. Failing the ancient sages and burying one's own spirit. So, how can one not bury and not fail, and reveal the treasury of the true Dharma eye? Is there anyone who can reveal it? Come out and reveal it. If not, then take up your books and return to your old hermitage. Wildflowers and singing birds are the same as spring.' (青眸一瞬金色知歸。授手而來如王寶劍。而今開張門戶各說異端。可謂古路坦而荊棘生。法眼正而還自翳。孤負先聖埋沒己靈。且道不埋沒不孤負正法眼藏如何吐露。還有吐露得底么。出來吐露看。如無擔取詩書歸舊隱。野花啼鳥一般春)

Successor of Zen Master Fushan Zhen

Zen Master Hui of Lingyan on Mount Emei. A monk asked: 'Mañjuśrī (文殊) is the teacher of the Seven Buddhas, so who is Mañjuśrī's teacher?' The Master said: 'The woman Mǎláng (馬郎婦) on the golden sand beach.' (金沙灘頭馬郎婦. A metaphor for an ordinary person also being a teacher)

Successor of Zen Master Xinxiang Xian

Zen Master Wen of Jin Sheng in Chengdu Prefecture. A monk asked: 'What is the source of the Great Way?' The Master said: 'The Yellow River has nine bends.' (黃河九曲) Asked: 'What is the precept that cannot be violated?' The Master said: 'An iron snake cannot penetrate it.' (鐵蛇鉆不入) The monk hesitated, and the Master struck him.

Successor of Zen Master Jingyin Cheng

Zen Master Rusheng Fodeng of Ruiyan in Taizhou gave a Dharma talk: 'Everyone understands Śākyamuni (釋迦), everyone belittles Bodhidharma (達磨).'

及乎問著宗綱。束手盡云放過。放過即不無。只如女子出定趙州洗缽盂。又作么生話會。鶴有九皋難翥翼。馬無千里謾追風。

無為軍冶父實際道川禪師。崑山狄氏子。初為縣之弓級聞東齋謙首座為道俗演法。往從之習坐不倦。一日因不職遭笞。忽于杖下大悟。遂辭職依謙。謙為改名道川。且曰。汝舊呼狄三今名道川。川即三耳。汝能豎起脊梁了辦個事。其道如川之增。若放倒則依舊狄三也。師銘於心。建炎初圓頂遊方至天封蹣庵與語。機鋒相投庵稱善。歸憩東齋道俗愈敬。有以金剛般若經請問者。師為頌之今盛行於世。隆興改元殿撰鄭公喬年漕淮西。適冶父虛席迎開法。上堂。群陰剝盡一陽生。草木園林盡發萌。唯有衲僧無底缽。依然盛飯又盛羹。上堂舉。雪峰一日登座拈拄杖東覷曰。東邊底又西覷曰。西邊底。諸人還知么。擲下拄杖曰。向這裡會取。師曰。東邊覷了復西觀拄杖重重話歲寒。帶雨一枝花落盡。不煩公子倚闌干。

上封秀禪師法嗣

文定公胡安國草菴居士字康侯。久依上封得言外之旨。崇寧中過藥山。有禪人舉南泉斬貓話問公。公以偈答曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死

【現代漢語翻譯】現代漢語譯本：等到問及根本宗旨，（他們）束手無策，都說放過了。（即使）放過也不是沒有（問題），比如女子出定，趙州洗缽盂，又該如何解釋呢？鶴有九皋（深澤）也難以展翅高飛，馬沒有千里之程也只是白白追逐風。

無為軍冶父實際道川禪師，是崑山狄家的兒子。起初做縣裡的弓級（小吏），聽說東齋謙首座為僧俗說法，前往跟隨他學習坐禪，不知疲倦。一天因為失職遭到鞭打，忽然在杖下大悟。於是辭去職務依從謙首座。謙首座為他改名為道川，並且說：『你以前叫狄三，現在名叫道川，川就是三。你如果能豎起脊梁，了辦這件事，你的道就像川一樣增長。如果放倒，那就依舊是狄三了。』禪師銘記在心。建炎初年剃度出家，雲遊四方，到天封拜訪蹣庵，與他交談，機鋒相投，蹣庵稱讚他。回到東齋后，僧俗更加尊敬他。有人拿著《金剛般若經》請教，禪師為他作頌，現在廣為流傳。隆興改元，殿撰鄭公喬年巡視淮西，恰逢冶父寺住持空缺，便迎請道川禪師開法。上堂時說：『群陰消盡，一陽初生，草木園林都開始萌發。只有衲僧（僧人）的無底缽，依然盛飯又盛羹。』上堂時舉例說：雪峰有一天登上法座，拿起拄杖向東邊看，說：『東邊的怎麼樣？』又向西邊看，說：『西邊的怎麼樣？』諸位還知道嗎？』（說完）擲下拄杖說：『向這裡體會。』道川禪師說：『東邊看了又向西邊看，拄杖重重，說的是歲寒（的景象）。帶著雨水，一枝花落盡，不用公子倚靠欄桿（來欣賞）。』

上封秀禪師的法嗣

文定公胡安國，號草菴居士，字康侯。長久依止上封禪師，得到言語之外的旨意。崇寧年間路過藥山，有禪人舉南泉斬貓的故事問胡安國。胡安國用偈語回答說：『手握乾坤殺活機，縱橫施設在臨時。玉堂兔馬非龍象，大用堂堂總不知。』又寄給上封禪師的詩中說：『祝融峰似杜城天，萬古江山在目前。須信死心元不死。』

【English Translation】 English version: When asked about the fundamental principles, they are at a loss and say they have let it go. Even if they have 'let it go,' it's not without its issues. For example, how should one explain the woman emerging from samadhi (deep meditation) and Zhaozhou (a famous Zen master) washing his bowl? A crane, even with the Nine Marshes (a deep swamp), finds it hard to spread its wings and fly high; a horse, without the ability to travel a thousand miles, is just chasing the wind in vain.

Chan Master Daochuan of Yefu Temple in Wuwei Army, was a son of the Di family in Kunshan. Initially, he was a 'bow-grade' (minor official) in the county. Hearing that Head Monk Qian of Dongzhai was expounding the Dharma to monks and laypeople, he went to follow him, diligently practicing seated meditation without fatigue. One day, due to negligence, he was flogged and suddenly had a great awakening under the staff. Thereupon, he resigned from his post and followed Head Monk Qian. Qian renamed him Daochuan, saying, 'You were formerly called Di San (Di Three), now you are named Daochuan. 'Chuan' (river) is 'San' (three). If you can straighten your spine and accomplish this matter, your path will grow like a river. If you fall down, you will still be Di San.' The Master kept this in mind. In the early years of Jianyan (a reign period), he was tonsured and traveled around, visiting Pan'an at Tianfeng Temple and conversing with him. Their Zen exchanges were harmonious, and Pan'an praised him. Upon returning to Dongzhai, the monks and laypeople respected him even more. Someone asked him about the Diamond Sutra, and the Master composed a verse for him, which is now widely circulated. In the first year of Longxing (another reign period), Zheng Gong Qiaonian, a drafter in the palace, was inspecting Huaixi when the abbot's seat at Yefu Temple was vacant. He welcomed Daochuan to open the Dharma there. In his Dharma talk, he said, 'All the yin (negative) has been exhausted, and one yang (positive) is born. The plants and gardens are all sprouting. Only the bottomless bowl of the mendicant monk still holds rice and more soup.' In his Dharma talk, he cited the example: One day, Xuefeng (another Zen master) ascended the seat, picked up his staff, looked east, and said, 'What about the east side?' Then he looked west and said, 'What about the west side? Do you all know?' (After saying this) he threw down his staff and said, 'Comprehend it here.' Master Daochuan said, 'Looking east and then looking west, the staff is heavy, speaking of the cold of the year. With the rain, a branch of flowers falls completely, no need for the young master to lean on the railing (to admire it).'

A Dharma heir of Chan Master Xiu of Shangfeng

Duke Hu Anguo, styled Caotang Jushi (Layman of the Thatched Hut), with the courtesy name Kanghou. He long relied on Chan Master Shangfeng and obtained the meaning beyond words. During the Chongning era, he passed by Yaoshan. A Chan monk cited the story of Nanquan (another Zen master) cutting the cat and asked Hu Anguo. Hu Anguo replied with a verse: 'Holding the mechanism of killing and giving life in hand, deploying it freely according to the moment. The jade hall's rabbit and horse are not dragons and elephants; the great function is grand, yet they do not know it at all.' He also sent a poem to Chan Master Shangfeng, saying: 'Mount Zhurong resembles the sky above Du City; the myriad ages of rivers and mountains are before my eyes. You must believe that the dead mind is fundamentally not dead.'

。夜來秋月又同圓。

黃龍逢禪師法嗣

饒州薦福常庵擇崇禪師。寧國府人也。上堂舉。僧問古德。生死到來如何免得。德曰。柴鳴竹爆驚人耳。僧曰。不會。德曰。家犬聲獰夜不休。師曰。諸人要會么。柴鳴竹爆驚人耳。大洋海底紅塵起。家犬聲獰夜不休。陸地行船三萬里。堅牢地神笑呵呵。須彌山王眼覷鼻。把手東行卻向西。南山聲應北山裡。千手大悲開眼看。無量慈悲是誰底。良久曰。頭長腳短少喜多嗔。上堂問侍者曰。還記得昨日因緣么。曰記不得。復顧大眾曰。還記得么。眾無對。豎起拂子曰。還記得么。良久曰。也忘卻了也。三處不成一亦非有。諸人不會方言。露柱且莫開口。以拂子擊禪床下座。

黃龍震禪師法嗣

常德府德山無諍慧初禪師。靜江府人也。上堂顧視大眾曰。見么。在天成象。在地成形。在日月為晦為朔。在四時為寒為暑。鼓之以雷霆。潤之以風雨。且道在衲僧分上又作么生。一趯趯翻四大海。一拳拳倒須彌山。佛祖位中留不住。又吹漁笛汩羅灣。上堂。九月二十五。聚頭相共舉。瞎卻正法眼。拈卻雲門普。德山不會說禪。贏得村歌社舞。阿呵呵邏啰哩。遂作舞下座。

萬年一禪師法嗣

嘉興府報恩法常首座。開封人也。丞相薛居正之裔。宣和七年

【現代漢語翻譯】現代漢語譯本：夜裡秋天的月亮又變得圓滿了。

黃龍逢禪師的法嗣

饒州薦福常庵擇崇禪師，是寧國府人。上堂時舉例說：有僧人問古德（古代有德行的禪師）:『生死到來時，如何才能免除？』古德說：『柴火燃燒，竹子爆裂，驚動人的耳朵。』僧人說：『不明白。』古德說：『家裡的狗叫聲兇猛，夜晚不停歇。』禪師說：『各位想要領會嗎？柴火燃燒，竹子爆裂，驚動人的耳朵，大洋海底掀起紅塵。家裡的狗叫聲兇猛，夜晚不停歇，陸地上行船三萬里。堅牢地神（土地神）笑呵呵，須彌山王（佛教中的山名）用眼睛看鼻子。把手向東走卻向西，南山的聲音應和在北山裡。千手大悲（千手觀音）睜開眼睛看，無量的慈悲是誰的？』良久后說：『頭長腳短，少喜多嗔。』上堂問侍者說：『還記得昨天的事情嗎？』侍者說：『不記得了。』又回頭看著大眾說：『還記得嗎？』大眾沒有回答。豎起拂塵說：『還記得嗎？』良久后說：『也忘記了。』三處不成，一也並非有。各位不會說方言，露柱（寺廟中的柱子）且不要開口。』用拂塵敲擊禪床，然後下座。

黃龍震禪師的法嗣

常德府德山無諍慧初禪師，是靜江府人。上堂時環顧大眾說：『看見了嗎？在天上形成星象，在地上形成形狀。在日月是晦朔的變化，在四季是寒暑的交替。用雷霆來震動，用風雨來滋潤。那麼在衲僧（出家人）的本分上又該如何呢？一腳踢翻四大海，一拳打倒須彌山。佛祖的位置也留不住，又吹著漁笛在汨羅灣。』上堂說：『九月二十五，聚在一起共同舉事。瞎了正法眼，拿掉了雲門普（雲門宗的普遍法則）。德山不會說禪，贏得村歌社舞。阿呵呵邏啰哩。』於是跳舞下座。

萬年一禪師的法嗣

嘉興府報恩法常首座，是開封人，丞相薛居正的後代。宣和七年

【English Translation】 English version: The autumn moon is round again tonight.

Successor of Chan Master Huanglong Feng

Chan Master Chang'an Zechong of Jianfu Temple in Raozhou, was a native of Ningguo Prefecture. During a Dharma talk, he cited: A monk asked an ancient worthy (an ancient virtuous Chan master): 'When birth and death arrive, how can one avoid them?' The worthy said: 'The crackling of firewood and the bursting of bamboo startle people's ears.' The monk said: 'I don't understand.' The worthy said: 'The fierce barking of the house dog never ceases at night.' The Chan master said: 'Do you all want to understand? The crackling of firewood and the bursting of bamboo startle people's ears; red dust rises from the bottom of the great ocean. The fierce barking of the house dog never ceases at night; ships sail thirty thousand miles on land. The steadfast earth deity laughs heartily; Mount Sumeru King (name of a mountain in Buddhism) looks at his nose with his eyes. Taking your hand to go east, you go west instead; the sound of the southern mountain echoes in the northern mountain. Thousand-Hand Great Compassion (Thousand-Hand Guanyin) opens her eyes to see; whose is the immeasurable compassion?' After a long pause, he said: 'Long head and short feet, little joy and much anger.' During a Dharma talk, he asked the attendant: 'Do you remember yesterday's events?' The attendant said: 'I don't remember.' He turned to the assembly and said: 'Do you remember?' The assembly did not answer. He raised his whisk and said: 'Do you remember?' After a long pause, he said: 'I have also forgotten.' Three places do not form one, and one is not existent either. You all do not speak the local dialect; pillar (pillar in the temple) do not open your mouth.' He struck the Zen platform with the whisk and descended from the seat.

Successor of Chan Master Huanglong Zhen

Chan Master Wuzheng Huichu of Deshan in Changde Prefecture, was a native of Jingjiang Prefecture. During a Dharma talk, he looked around at the assembly and said: 'Do you see it? In the sky, it forms images; on the earth, it forms shapes. In the sun and moon, it is waxing and waning; in the four seasons, it is cold and heat. It stirs with thunder and lightning; it moistens with wind and rain. Then how does it manifest in the role of a monk? One kick overturns the four great oceans; one punch knocks down Mount Sumeru. The position of the Buddhas and Patriarchs cannot be held; again, blowing a fishing flute in the Miluo River.' During a Dharma talk, he said: 'September 25th, gathering together to raise the matter. Blind the eye of the true Dharma; discard the universality of Yunmen (universal principles of the Yunmen School). Deshan does not know how to speak of Chan, winning village songs and community dances. Aha ha la la li.' Then he danced and descended from the seat.

Successor of Chan Master Wannian Yi

Chief Seat Fachang of Bao'en Temple in Jiaxing Prefecture, was a native of Kaifeng, a descendant of Prime Minister Xue Juzheng. In the seventh year of Xuanhe

依長沙益陽華嚴元軾下發。遍依叢林。于首楞嚴經深入義海。自湖湘至萬年謁雪巢機契。命掌箋翰。後首眾報恩。室中唯一矮榻余無長物。庚子九月中語寺僧曰。一月后不復留。此十月二十一往方丈謁。飯將曉書漁父詞于室門。就榻收足而逝。詞曰。此事楞嚴嘗露布。梅花雪月交光處。一笑寥寥空。萬古風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩。斑斑誰跨豐干虎。而今忘卻來時路。江山暮天涯目送鴻飛去。

岳山祖庵主法嗣

廬山延慶叔禪師僧問。多子塔前共談何事。師曰。一回相見一回老。能得幾時為弟兄。僧禮拜。師曰。唐興今日失利。

勝因靜禪師法嗣

漣水軍萬壽夢庵普信禪師上堂。殘雪既消盡。春風日漸多。若將時節會。佛法又如何。且道時節因緣與佛法道理是同是別。良久曰。無影樹栽人不見。開華結果自馨香。

平江府慧日默庵興道禪師上堂。同云欲雪未雪。愛日似暉不暉。寒雀啾啾鬧籬落。朔風冽冽舞簾帷。要會韶陽親切句。今朝覿面為提撕。卓拄杖下座。

廣德軍光孝果慜禪師。常德桃源人也。上堂舉南泉斬貓兒話。乃曰。南泉提起下刀誅。六臂修羅救得無。設使兩堂俱道得。也應流血滿街衢。

天童交禪師法嗣

慶元府蓬萊圓禪師。住山三

【現代漢語翻譯】現代漢語譯本：長沙益陽華嚴元軾（Huayan Yuanshi of Yiyang, Changsha）門下弟子下發，遍訪各叢林，于《首楞嚴經》（Śūraṅgama Sūtra）深入研究其義理。自湖湘至萬年，拜謁雪巢機契（Xuechao Jiqi），被命掌管箋翰。後主持報恩寺。室內僅有一張矮榻，別無長物。庚子年九月，告訴寺中僧人說：『一月之後，我將不再停留於此。』十月二十一日前往方丈室拜謁，黎明時在房門上書寫《漁父詞》，隨後在榻上結跏趺坐，安然逝去。詞曰：『此事楞嚴嘗露布，梅花雪月交光處。一笑寥寥空，萬古風甌語。迥然銀漢橫天宇，蝶夢南華方栩栩。斑斑誰跨豐干虎，而今忘卻來時路。江山暮，天涯目送鴻飛去。』岳山祖庵（Yueshan Zuan）主持的法嗣廬山延慶叔禪師（Yanqing Shu, Chan Master of Lushan）有僧人問：『多子塔（Duobao Pagoda）前共同談論何事？』師曰：『一回相見一回老，能得幾時為弟兄？』僧人禮拜。師曰：『唐興今日失利。』勝因靜禪師（Shengyin Jing, Chan Master）的法嗣漣水軍萬壽夢庵普信禪師（Puxin, Chan Master of Meng'an, Wanshou Temple, Lianshui）上堂說法：『殘雪既消盡，春風日漸多。若將時節會，佛法又如何？』且道時節因緣與佛法道理是同是別？良久曰：『無影樹栽人不見，開華結果自馨香。』平江府慧日默庵興道禪師（Xingdao, Chan Master of Mo'an, Huiri Temple, Pingjiang）上堂說法：『同云欲雪未雪，愛日似暉不暉。寒雀啾啾鬧籬落，朔風冽冽舞簾帷。要會韶陽親切句，今朝覿面為提撕。』卓拄杖下座。廣德軍光孝果慜禪師（Guomin, Chan Master of Guangxiao Temple, Guangde）是常德桃源人。上堂舉南泉斬貓兒話。乃曰：『南泉提起下刀誅，六臂修羅（Six-armed Asura）救得無？設使兩堂俱道得，也應流血滿街衢。』天童交禪師（Jiao, Chan Master of Tiantong Temple）的法嗣慶元府蓬萊圓禪師（Yuan, Chan Master of Penglai, Qingyuan），住山三

【English Translation】 English version: Under the instruction of Huayan Yuanshi of Yiyang, Changsha, he visited various monasteries, deeply studying the meaning of the Śūraṅgama Sūtra. From Hunan to Wannian, he visited Xuechao Jiqi and was appointed to manage correspondence. Later, he presided over Bao'en Temple. His room contained only a short couch, with nothing else of value. In the ninth month of the year Gengzi, he told the monks in the temple, 'In a month, I will no longer remain here.' On the twenty-first day of the tenth month, he went to visit the abbot, and at dawn, he wrote the 'Fisherman's Song' on the door of his room. Then, he sat in full lotus posture on the couch and passed away peacefully. The song reads: 'This matter Śūraṅgama often reveals, where plum blossoms, snow, and moon intermingle. A laugh, empty and vast, the ancient wind whispers. The Milky Way stretches across the sky, a butterfly dreams of Zhuang Zhou. Who is that riding Fenggan's tiger? Now I have forgotten the way I came. The mountains and rivers at dusk, from the horizon, I watch the wild geese fly away.' A Dharma heir of Abbot Zuan of Yueshan. A monk asked Chan Master Yanqing Shu of Lushan's Yanqing Temple, 'What were you discussing in front of the Duobao Pagoda?' The Master said, 'Each meeting makes us older; how long can we be brothers?' The monk bowed. The Master said, 'The prosperity of the Tang Dynasty is a disadvantage today.' A Dharma heir of Chan Master Shengyin Jing. Chan Master Puxin of Meng'an, Wanshou Temple, Lianshui, ascended the Dharma hall and said, 'The remaining snow has melted away, and the spring breeze increases day by day. If we understand the seasons, what about the Buddha Dharma?' Tell me, are the conditions of the seasons and the principles of the Buddha Dharma the same or different? After a long silence, he said, 'The shadowless tree is planted unseen, but when it blossoms and bears fruit, it is naturally fragrant.' Chan Master Xingdao of Mo'an, Huiri Temple, Pingjiang, ascended the Dharma hall and said, 'The clouds are gathering, about to snow but not yet; the beloved sun seems to shine but does not. Sparrows chirp noisily in the hedges, and the north wind fiercely dances the curtains. To understand Shaoyang's intimate words, today I will directly remind you.' He struck the ground with his staff and descended the seat. Chan Master Guomin of Guangxiao Temple, Guangde, was a native of Taoyuan, Changde. He ascended the Dharma hall and cited the story of Nanquan cutting the cat. He then said, 'Nanquan raised the knife and killed, could the six-armed Asura save it? Even if both halls could speak, blood should flow through the streets.' A Dharma heir of Chan Master Jiao of Tiantong Temple. Chan Master Yuan of Penglai, Qingyuan, lived in the mountains for three

十年足不越閫。道俗尊仰之。師有偈曰。新縫紙被烘來暖。一覺安眼到五更。聞得上方鐘鼓動。又添一日在浮生。

明招慧禪師法嗣

楊州石塔宣秘禮禪師。僧問。山河大地與自己是同是別。師曰。長亭涼夜月多為客鋪舒。曰謝師答話。師曰。網大難為鳥綸稠始得魚。僧作舞歸眾。師曰。長江為研墨頻寫斷交書。上堂舉百丈野狐話。乃曰。不是翻濤手。徒夸跨海鯨。由基方捻鏃。枝上眾猿驚。上堂至座前師搊一僧上法座。僧慞惶欲走。師遂指座曰。這棚子若牽一頭驢上去。他亦須就上屙在。汝諸人因甚麼卻不肯。以拄杖一時趕散。顧侍者曰險。

天童玨禪師法嗣

明州雪竇智鑒禪師。滁州吳氏子。兒時母與洗手瘍因曰。是甚麼。對曰。我手似佛手。長失恃怙依真歇于長蘆。大休首眾即器之。后遁象山百怪不能惑深夜開悟。求證於延壽然復見大休。住後上堂。世尊有密語迦葉不覆藏。一夜落花雨滿城流水香。

雪竇宗禪師法嗣

泰州廣福微庵道勤禪師。本郡俞氏子。上堂舉。僧問同安。如何是和尚家風。同安曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來將何只待。同安曰。金果早朝猿摘去。玉華晚后鳳銜來。師曰。廣福即不然。有問如何是和尚家風。只向他道。翠竹叢邊歌

【現代漢語翻譯】現代漢語譯本：十年間，他從不跨出寺院的門檻。僧人和俗人都尊敬仰慕他。禪師有一首偈語說：『新縫的紙被烘烤得暖烘烘，一覺安眠直到五更天。聽到上方寺院的鐘鼓聲響動，又增添了一日在人世間的漂浮生涯。』明招慧禪師的法嗣揚州石塔宣秘禮禪師。有僧人問：『山河大地與自己是相同還是相異？』禪師說：『長亭涼夜，明月多為旅客鋪展開來。』僧人說：『感謝禪師的回答。』禪師說：『網眼太大難以捕到鳥，漁網細密才能捕到魚。』僧人跳舞后回到人群中。禪師說：『長江當做硯臺，頻繁書寫斷交書。』禪師上堂時引用百丈野狐的故事，然後說：『不是翻江倒海的能手，只是徒勞地誇耀自己是跨海的鯨魚。即使由基拉滿了弓箭，樹上的猿猴也都會驚恐。』禪師上堂來到座位前，抓住一個僧人放到法座上。僧人驚慌想要逃走。禪師於是指著座位說：『這棚子如果牽一頭驢上去，它也一定會就在上面拉屎。你們這些人為什麼卻不肯（上去）？』禪師用拄杖一下子把他們趕散，回頭對侍者說：『好險！』天童玨禪師的法嗣明州雪竇智鑒禪師，是滁州吳氏的兒子。小時候，母親給他洗手，看到他手上的瘡，便問：『這是什麼？』（智鑒禪師）回答說：『我的手像佛手。』長大后失去了父母的依靠，在長蘆寺依止真歇禪師。大休禪師讓他擔任首座，認為他是可造之材。後來他隱遁到象山，各種怪異現象都不能迷惑他，深夜開悟。他向延壽禪師求證，然後又去拜見大休禪師。住持雪竇寺后，禪師上堂說：『世尊有秘密的語言，迦葉沒有隱瞞。一夜之間落花如雨，滿城都飄散著流水般的香氣。』雪竇宗禪師的法嗣泰州廣福微庵道勤禪師，是本郡俞氏的兒子。上堂時引用：有僧人問同安禪師：『如何是和尚的家風？』同安禪師說：『金雞抱著小雞飛回雲霄，玉兔懷著身孕進入紫微星。』（僧人）問：『忽然有客人來，將用什麼來招待？』同安禪師說：『金色的果實早晨就被猿猴摘走了，美麗的玉花傍晚被鳳凰銜來了。』道勤禪師說：『廣福寺就不是這樣。如果有人問如何是和尚的家風，我只會對他說：翠竹叢邊歌……』

【English Translation】 English version: For ten years, he never stepped beyond the temple gate. Monks and laypeople alike respected and admired him. The Chan master had a verse saying: 'Newly sewn paper quilt, warmed by the fire, a peaceful sleep until the fifth watch. Hearing the sounds of bells and drums from the upper temple, another day is added to this floating life.' Successor of Chan Master Huizhao of Mingzhao Chan Master Xuanmi Li of Shita (Stone Pagoda) Temple in Yangzhou. A monk asked: 'Are mountains, rivers, and the great earth the same as oneself or different?' The master said: 'On a cool night at the pavilion, the bright moon is mostly spread out for travelers.' The monk said: 'Thank you for the master's answer.' The master said: 'A net with large meshes is difficult to catch birds, only a dense net can catch fish.' The monk danced and returned to the assembly. The master said: 'Using the Yangtze River as an inkstone, frequently writing letters of severance.' The master, ascending the hall, cited the story of Baizhang's wild fox, then said: 'Not a hand at overturning the waves, merely boasting of being a whale crossing the sea. Even if Youji (a famous archer) nocks an arrow, the monkeys on the branches will be frightened.' The master, ascending the hall, came before the seat and grabbed a monk, placing him on the Dharma seat. The monk, flustered, wanted to flee. The master then pointed to the seat and said: 'If you lead a donkey onto this platform, it will surely defecate on it. Why are you all unwilling (to go up)?' The master scattered them all with his staff, and turning to the attendant, said: 'A close call!' Successor of Chan Master Jue of Tiantong Chan Master Zhijian of Xuědòu (Snowy Peak) Temple in Mingzhou, was the son of the Wu family of Chuzhou. As a child, his mother washed his hands and, seeing a sore on his hand, asked: 'What is this?' (Zhijian) replied: 'My hand is like the Buddha's hand.' Growing up, he lost his parents' support and relied on Zhenxie at Changlu Temple. Dàxiū (Great Rest) Chan master made him the head of the assembly, considering him a promising talent. Later, he secluded himself in Xiangshan (Elephant Mountain), and various strange phenomena could not惑him, and he attained enlightenment in the deep night. He sought confirmation from Yanshou Chan master, and then went to see Dàxiū Chan master again. After becoming the abbot of Xuědòu Temple, the master ascended the hall and said: 'The World-Honored One has secret words, Kāśyapa (one of the principal disciples of Gautama Buddha) did not conceal them. Overnight, falling flowers like rain, the whole city is filled with the fragrance of flowing water.' Successor of Chan Master Zong of Xuědòu Chan Master Daoqin of Wei'an (Small Hermitage) of Guangfu Temple in Taizhou, was the son of the Yu family of this prefecture. Ascending the hall, he cited: A monk asked Chan Master Tongan: 'What is the family style of the abbot?' Chan Master Tongan said: 'The golden rooster embraces its chicks and returns to the heavens, the jade rabbit conceives and enters the Ziwei (Purple Tenuity) constellation.' (The monk) asked: 'If a guest suddenly arrives, what will you use to entertain them?' Chan Master Tongan said: 'The golden fruits are picked by monkeys in the early morning, the beautiful jade flowers are carried by phoenixes in the evening.' Daoqin Chan master said: 'Guangfu Temple is not like that. If someone asks what is the family style of the abbot, I will only say to him: Singing beside the bamboo grove...'

款乃。碧巖深處臥煙蘿。忽遇客來將何只待。沒底籃兒盛皓月。無心碗子貯清風。

善權智禪師法嗣

越州超化藻禪師開爐上堂。雪滿寒窗。燒盡丹霞木佛。冰交野渡。凍殺陜府鐵牛。直得寒灰髮焰片雪不留。任運縱橫現成受用。諸禪德要會么。衲帔矇頭坐冷暖了無知。

大隨靜禪師法嗣

合州釣魚臺石頭自回禪師。本郡人也。世為石工。雖不識字志慕空宗。每求人口授法華能誦之。棄家投大隨供掃灑。寺中令取崖石。師手不釋錘鑿。而誦經不輟口。隨見而語曰。今日硿磕明日硿磕。死生到來作甚摺合。師愕然釋其器設禮。愿聞究竟法。因隨至方丈。令且罷誦經看趙州勘婆因緣。師唸唸不去心。久之因鑿石石稍堅。盡力一錘瞥見火光忽然省徹。走至方丈禮拜呈頌曰。用盡工夫。渾無巴鼻。火光迸散。元在這裡。隨忻然曰。子徹也。復獻趙州勘婆頌曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。隨可之。遂授以僧服。人以其為石工故有回石頭之稱也。上堂。參禪學道。大似井底叫渴相似。殊不知塞耳塞眼迴避不及。且如十二時中行住坐臥動轉施為。是甚麼人使依。眼見耳聞何處不是路頭。若識得路頭。便是大解脫路。方知老漢與爾證明。山河大地與爾證明。所以道

【現代漢語翻譯】現代漢語譯本款乃（招呼聲）。碧巖深處，掩映著煙霧繚繞的藤蘿。忽然有客人來訪，用什麼來招待呢？用沒有底的籃子盛滿皎潔的月光，用沒有心的碗盛滿清涼的風。

善權智禪師的法嗣

越州超化藻禪師開始講法，登上法座說：大雪覆蓋著寒冷的窗戶，燒盡了丹霞山的木頭佛像。冰封住了郊外的渡口，凍死了陜府的鐵牛。要達到寒灰復燃，片雪不留的境界，就要任其自然，縱橫馳騁，現成受用。各位禪師想要領會嗎？穿著僧袍蒙著頭坐著，冷暖都不知道。

大隨靜禪師的法嗣

合州釣魚臺的石頭自回禪師，是本地人。世代都是石匠。雖然不識字，但心向佛法。經常請人教他誦讀《法華經》。後來他離開家，到大隨禪師那裡做打掃的工作。寺里讓他去採石，自回禪師手裡不停地拿著錘子和鑿子，嘴裡不停地誦經。大隨禪師看見了，就對他說：『今天硿磕，明天硿磕，生死到來的時候，用什麼來應對呢？』自回禪師驚愕地放下工具，行禮說：『希望聽到究竟的佛法。』於是大隨禪師帶他到方丈室，讓他先停止誦經，去參看趙州勘婆（趙州禪師考驗老太婆）的因緣。自回禪師念念不忘這件事。時間長了，因為鑿的石頭很堅硬，用盡力氣一錘下去，瞥見火光，忽然徹底領悟了。跑到方丈室禮拜，呈上頌詞說：『用盡了功夫，完全沒有頭緒。火光迸散，原來就在這裡。』大隨禪師高興地說：『你徹悟了。』自回禪師又獻上趙州勘婆頌：『三軍不動，旗幟閃爍，老太婆正是魔王的腳。趙州禪師的無柄鐵掃帚，掃蕩煙塵，空空蕩蕩。』大隨禪師認可了他。於是授予他僧服。人們因為他是石匠，所以稱他為回石頭。上堂開示：參禪學道，很像井底喊渴一樣。殊不知塞住耳朵，遮住眼睛，迴避都來不及。那麼十二時辰中，行住坐臥，動轉施為，是什麼人在驅使？眼睛看見，耳朵聽見，哪裡不是路頭？如果認識了路頭，就是大解脫之路。才知道老漢我與你們證明，山河大地與你們證明。所以說：

【English Translation】 English version 款乃 (Kuannai, a greeting). Deep within the Biyan (Blue Cliff), lies a hermitage veiled in misty wisteria. If a guest suddenly arrives, what shall I use to entertain them? A bottomless basket filled with the bright moon, a mindless bowl filled with the clear wind.

Successor of Zen Master Shanquan Zhi (Good Authority Wisdom)

Zen Master Chaohua Zao (Transcending Transformation Algae) of Yuezhou ascended the Dharma hall to begin his sermon, saying: 'Snow fills the cold windows, burning away the wooden Buddhas of Danxia (Red Cliff). Ice binds the wild ferry crossing, freezing to death the iron oxen of Shanfu (Shaanxi Prefecture). To truly reach the point where cold ashes emit flames and not a single snowflake remains, one must let things be, move freely, and directly experience the present moment. Do you Zen practitioners want to understand? Wearing a monastic robe and covering your head, sit in the cold, completely unaware of warmth or cold.'

Successor of Zen Master Dasui Jing (Great Sui Stillness)

Zen Master Shitou Zihui (Stone Self-Returning) of Diaoyutai (Fishing Terrace), Hezhou, was a native of this prefecture. His family had been stone workers for generations. Although illiterate, he aspired to the teachings of emptiness. He often asked others to recite the Lotus Sutra for him, and he could recite it himself. He abandoned his home and went to Dasui (Great Sui Monastery) to perform cleaning duties. The monastery ordered him to quarry stones from the cliff. The master never put down his hammer and chisel, and he never stopped reciting the sutra. Dasui saw this and said to him, 'Today you clang, tomorrow you clang. When death arrives, what will you do?' The master was startled, put down his tools, and bowed, saying, 'I wish to hear the ultimate Dharma.' Thereupon, Dasui took him to his abbot's room and told him to stop reciting the sutra and contemplate the koan of Zhaozhou's (Joshu's) examination of the old woman. The master kept this koan in his mind. After a long time, while chiseling a particularly hard stone, he struck it with all his might, and a spark of light flashed. Suddenly, he was completely enlightened. He ran to the abbot's room, bowed, and presented a verse, saying, 'Having exhausted all effort, there was no handle to grasp. The spark of light burst forth, and it was originally right here!' Dasui was delighted and said, 'You are enlightened!' The master then presented a verse on Zhaozhou's examination of the old woman: 'The three armies do not move, the flags flicker. The old woman is precisely the foot of the demon king. Zhaozhou's handleless iron broom sweeps away the dust and smoke, leaving only emptiness.' Dasui approved of him and gave him a monk's robe. Because he had been a stone worker, he was called 'Returning Stone'. Ascending the Dharma hall, he taught: 'Studying Zen is much like shouting for water at the bottom of a well. You don't know that it's too late to block your ears and cover your eyes to avoid it. So, in the twelve hours of the day, walking, standing, sitting, lying down, moving, and acting, who is making you do it? What you see with your eyes and hear with your ears, where is not the path? If you recognize the path, that is the path of great liberation. Then you will know that this old man is proving it to you, and the mountains and rivers and the great earth are proving it to you. Therefore, it is said:'

。十方薄伽梵一路涅槃門。諸仁者。大凡有一物當途要見一物之根源。一物無處要見一物之根源。見得根源源無所源。所源既非何處不圓。諸禪德爾看老漢有甚麼勝爾處。諸人有甚麼不如老漢處。還會么。太湖三萬六千頃。月在波心說向誰。

潼川府護聖愚丘居靜禪師。成都楊氏子。年十四禮白馬安慧為師。聞南堂道望遂往依馬堂舉香嚴枯木里龍吟話往返酬詰。師于言下大悟。一日堂問曰。莫守寒巖異草青坐卻白雲宗不妙汝作么生。師曰。直須揮劍。若不揮劍漁父棲巢堂矍然曰。這小廝兒。師珍重便行。出住東巖。上堂。月生一。東巖乍住增愁寂。紅塵世路有多端。米麵食儲無顆粒。崖為伴泉為匹。颯颯清風來入室。山王土地暗中忙。雲版鐘魚偷淚滴。世人莫道守空巖。亦有東籬打西壁。嘗謂眾曰。參學至要不出先南堂道。最初句及末後句。透得過者一生事畢。倘或未然。更與爾分作十門各各印證。自心還得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法與有情說法無二。四須見性如觀掌中之物。了了分明一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。凡欲紹隆法種。須盡此綱要。方坐得這曲錄床子。受得天下人禮拜。敢與

【現代漢語翻譯】現代漢語譯本：十方諸佛通往涅槃的唯一途徑。各位仁者，大凡有一物阻擋去路，就要見到這一物的根源。一物了無軌跡，也要見到這一物的根源。見到根源，根源也無所從來。所從來之處既然不存在，哪裡不是圓滿之地？各位禪師，你們看老衲有什麼勝過你們的地方？你們又有什麼不如老衲的地方？明白了嗎？太湖三萬六千頃，明月倒映在湖心，（這禪意）要向誰訴說呢？

潼川府護聖愚丘居靜禪師，是成都楊氏之子。十四歲時拜白馬安慧為師。聽聞南堂禪師的聲望，於是前去依止。馬堂禪師舉香嚴禪師『枯木里龍吟』的話頭，與他往返問答。禪師在言下大悟。一日，馬堂禪師問：『莫守寒巖異草青，坐卻白雲宗不妙，你作么生？』（不要固守寒冷的巖洞，任憑奇異的草生長，這樣坐著，白雲宗的宗旨就不妙了，你該怎麼辦？）禪師回答：『直須揮劍。若不揮劍漁父棲巢。』（必須揮劍斬斷。若不揮劍，漁父就要來這裡築巢了。）馬堂禪師驚異地說：『這小傢伙！』禪師於是告辭離去。後來住持東巖。上堂說法：『月生一，東巖乍住增愁寂。紅塵世路有多端，米麵食儲無顆粒。崖為伴，泉為匹，颯颯清風來入室。山王土地暗中忙，雲版鐘魚偷淚滴。世人莫道守空巖，亦有東籬打西壁。』（月亮從一而來，剛住進東巖，更增添了愁苦寂寞。紅塵世路有諸多變故，米麵糧食一點也沒有儲備。以山崖為伴，以泉水為侶，颯颯清風吹入室內。山王土地在暗中忙碌，雲版和鐘魚偷偷地流淚。世人不要說我只是守著空空的巖洞，也有東籬打西壁的妙用。）

禪師曾對眾人說：『參禪學習最重要的，莫過於先透指南堂禪師的最初句和最後句。透得過這兩句，一生的大事就了結了。倘若未能透徹，我再為你們分成十個方面，各自印證，看看自心是否還得穩當。一須相信有教外別傳（在經教之外，另有不立文字，直指人心的傳承）。二須知道有教外別傳。三須領會無情說法與有情說法沒有分別。四須見性如觀掌中之物，了了分明，一一田地穩密。五須具備擇法眼（辨別正法與邪法的智慧）。六須行走鳥道玄路（人跡罕至，難以行走的道路，比喻參禪的艱難）。七須文武兼濟（既要有文才，也要有武略，比喻修行要內外兼修）。八須摧邪顯正（破除邪見，顯揚正法）。九須大機大用（具有宏大的機鋒和作用）。十須向異類中行（在不同的人群中修行）。凡是想要紹隆佛法，必須窮盡這些綱要，才能坐得穩這曲錄床子（禪床），受得起天下人的禮拜，敢於…'

【English Translation】 English version: The one and only path to Nirvana for all Buddhas in the ten directions. Dear friends, whenever there is an object blocking the way, one must see the root of that object. When an object is nowhere to be found, one must still see its root. When the root is seen, the root has no origin. Since the origin does not exist, where is not the place of completeness? Venerable Chan practitioners, look at me, what do I have that surpasses you? What do you have that is inferior to me? Do you understand? The vast Lake Tai, thirty-six thousand acres, the moon reflected in the heart of the waves, to whom can this be spoken?

Chan Master Qiu Jujing of Huosheng Temple in Tongchuan Prefecture, was a son of the Yang family in Chengdu. At the age of fourteen, he took Anhui of Baima Temple as his teacher. Hearing of the reputation of Chan Master Nantang, he went to rely on him. Chan Master Matang raised the topic of 'Dragon's Roar in a Withered Tree' by Chan Master Xiangyan, engaging in back-and-forth questioning. The master had a great awakening upon hearing these words. One day, Chan Master Tang asked: 'Do not guard the cold rock where strange grasses grow green, sitting and neglecting the essence of the Baiyun sect is not wonderful, what will you do?' The master replied: 'One must wield the sword directly. If not, the fisherman will nest here.' Chan Master Tang exclaimed in surprise: 'This little fellow!' The master respectfully took his leave. Later, he resided at Dongyan. Ascending the hall, he said: 'The moon is born as one, newly residing in Dongyan increases sorrow and loneliness. The worldly paths of red dust have many ends, there is not a single grain of rice or flour stored. Cliffs are companions, springs are partners, the rustling clear wind enters the room. The mountain king and land secretly busy themselves, the cloud board and bell fish secretly shed tears. Worldly people, do not say I am just guarding an empty rock cave, there is also the wonderful use of hitting the west wall from the east fence.'

The Chan master once said to the assembly: 'The most important thing in studying Chan is to penetrate the first and last sentences of Chan Master Nantang. If you can penetrate these two sentences, the great matter of life is settled. If you have not penetrated them, I will divide them into ten aspects for you to verify individually, to see if your own mind is still stable. First, you must believe that there is a separate transmission outside the teachings (a transmission outside the scriptures, not establishing words, directly pointing to the human mind). Second, you must know that there is a separate transmission outside the teachings. Third, you must understand that there is no difference between the Dharma spoken by insentient beings and the Dharma spoken by sentient beings. Fourth, you must see your nature as if observing an object in the palm of your hand, clearly and distinctly, with each field stable and secure. Fifth, you must have the Dharma-selecting eye (the wisdom to distinguish between the true Dharma and the false Dharma). Sixth, you must walk the bird's path and the mysterious path (a path rarely traveled, difficult to walk, a metaphor for the difficulty of practicing Chan). Seventh, you must be proficient in both literary and martial arts (having both literary talent and martial strategy, a metaphor for cultivating both internally and externally). Eighth, you must destroy the heretical and reveal the orthodox (break through wrong views and reveal the true Dharma). Ninth, you must have great capacity and great function. Tenth, you must practice among different kinds of people. Whoever wants to carry on the Dharma lineage must exhaust these outlines in order to sit firmly on this curved chair (Zen meditation seat), receive the worship of all people in the world, and dare to...'

佛祖為師。若不到恁么田地。只一向虛頭。他時異日閻老子未放爾在。間有學者各門頌出呈師。師以頌示曰。十門綱要掌中施。機會來時自有為。作者不須排位次。大都首尾是根基。

簡州南巖勝禪師。上堂召大眾曰。護生須是殺殺盡始安居。會得箇中意分明在半途。且道到家一句又作么生。釋迦彌勒沒量大。看來猶只是他奴。僧問。放行五位即不問。把定三關事若何。師曰。橫按鏌鎁全正令。曰把定三關蒙指示。放行五位事如何。師曰。太平寰宇斬癡頑。曰恁么則南巖門下土曠人稀。師曰。靈利衲僧只消一點。曰。自古自今同生同死時如何。師曰。家賊難防。曰今日學人小出大遇去也。師便打曰。須是老僧打爾始得。僧禮拜。師曰。切忌詐明頭。

常德府梁山廓庵師遠禪師。合川魯氏子。上堂舉揚岐三腳驢子話。乃召大眾曰。揚其湯者莫若撲其火。壅其流者莫若杜其源。此乃智人之明鑑。佛法之至論。正在斯焉。這因緣如今叢林中。提唱者甚多。商量者不少。有般底只道。宗師家無固必。凡有所問隨口便答。似則也似是即未是。若恁么只作個干無事會。不見楊岐用處。乃至祖師千差萬別方便門庭如何消遣。又有般底只向佛邊會。卻與自己沒交涉。古人道。凡有言句須是一一消歸自己。又作么生。又有般

【現代漢語翻譯】現代漢語譯本：佛祖是我們的老師。如果達不到那種境界，一切都只是虛假的。將來閻羅王不會放過你。有時有學人從各個方面頌揚並呈現給老師。老師用頌詞開示說：『十門綱要掌握在手中，機會來臨時自然會有作為。作者不必排列位次，大體上首尾都是根基。』

簡州南巖勝禪師，上堂時召集大眾說：『護持生命必須殺盡才能安居。領會其中的意義，分明就在半途。』那麼，到家一句又該怎麼說呢？釋迦牟尼（Śākyamuni）(佛教創始人)和彌勒（Maitreya）(未來佛)的功德無量，但看起來仍然只是他的奴僕。有僧人問：『放行五位暫且不問，把定三關的事情該如何？』老師說：『橫按鏌鎁，完全是正令。』僧人說：『把定三關蒙受指示，放行五位的事情又該如何？』老師說：『太平寰宇斬斷癡頑。』僧人說：『這樣說來，南巖門下豈不是土地廣闊而人煙稀少？』老師說：『靈利的衲僧只需一點就夠了。』僧人說：『自古自今，同生同死時如何？』老師說：『家賊難防。』僧人說：『今日學人小出大遇去了。』老師便打他說：『必須老僧打你才行。』僧人禮拜。老師說：『切忌裝作聰明。』

常德府梁山廓庵師遠禪師，是合川魯氏之子。上堂時舉揚楊岐三腳驢子的典故，於是召集大眾說：『揚起湯不如撲滅火，壅塞河流不如堵住源頭。』這是智者的明鑑，佛法的至理。關鍵就在這裡。這個因緣如今在叢林中，提倡的人很多，商量的人也不少。有些人只說：『宗師家沒有固定的說法，凡是有人問就隨口回答。』似乎是這樣，但實際上並不是。如果這樣，就只是做個無關緊要的聚會。不見楊岐的用心之處，乃至祖師千差萬別的方便法門該如何消遣？還有些人只在佛的方面理解，卻與自己沒有關係。古人說：『凡是有言語，必須一一消歸自己。』又該怎麼做呢？還有些人

【English Translation】 English version: The Buddha is our teacher. If you don't reach that state, everything is just empty pretense. In the future, Yama (閻老子) (the King of Hell) will not let you go. Sometimes, scholars from various schools praise and present to the teacher. The teacher uses a verse to instruct, saying: 'The ten key principles are in hand, when the opportunity comes, there will naturally be action. The author does not need to arrange the order, generally the beginning and the end are the foundation.'

Zen Master Sheng of Nanyan in Jianzhou, in his sermon, summoned the assembly and said: 'To protect life, one must kill completely before one can settle down. Understanding the meaning within, it is clearly halfway there.' Then, how should the phrase 'arriving home' be said? Śākyamuni (釋迦彌勒) (the founder of Buddhism) and Maitreya (彌勒) (the future Buddha) have immeasurable merits, but they still seem to be his servants. A monk asked: 'I won't ask about releasing the five ranks for now, but what about the matter of firmly holding the three barriers?' The teacher said: 'Holding the Moyé sword horizontally is completely the correct order.' The monk said: 'I am instructed on firmly holding the three barriers, but what about the matter of releasing the five ranks?' The teacher said: 'A peaceful world slays foolish stubbornness.' The monk said: 'In that case, isn't the land vast and the population sparse under the Nanyan school?' The teacher said: 'A clever monk only needs a little.' The monk said: 'How about the simultaneous birth and death from ancient times to the present?' The teacher said: 'It's hard to guard against the domestic thief.' The monk said: 'Today, the student has gone for a small departure and a big encounter.' The teacher then hit him and said: 'It must be the old monk who hits you to make it work.' The monk bowed. The teacher said: 'Beware of pretending to be clever.'

Zen Master Kuo'an Shiyuan of Liangshan in Changde Prefecture was a son of the Lu family in Hechuan. In his sermon, he cited the story of Yangqi's three-legged donkey, and then summoned the assembly and said: 'It is better to extinguish the fire than to stir up the soup, and it is better to block the source than to dam the river.' This is the clear mirror of the wise and the ultimate theory of the Buddha-dharma. The key is right here. This cause and condition is now in the monastery, there are many who advocate it, and not a few who discuss it. Some people only say: 'The master's family has no fixed saying, and answers whatever is asked.' It seems like it, but it is not actually so. If so, it is just making an irrelevant gathering. You don't see Yangqi's intention, and how should the ancestral teachers' myriad expedient methods be spent? There are also some people who only understand it from the Buddha's side, but it has nothing to do with themselves. The ancients said: 'Whenever there are words, they must be assimilated back to oneself one by one.' What should be done then? There are also some people

底一向只作自己會。棄卻古人用處。唯知道明自己事。古人方便卻如何消遣。既消遣不下。卻似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底卻去腳多少處會。若恁么會此病最難醫也。所以他語有巧妙處。參學人卒難摸索。才擬心則差了也。前輩謂之楊岐宗旨。須是他屋裡人到恁么田地方堪傳授。若不然者則守死善道之謂也。這公案直須還他透頂透底漢方能了得。此非止禪和子會不得。而今天下叢林中出世為人底。亦少有會得者。若要會去直須向威音那畔空劫已前輕輕覷著。提起便行。捺著便轉。劫向萬仞峰前進一步。可以籠罩古今坐斷天下人舌頭。如今還有恁么者么。有則出來道看。如無更聽一頌。三腳驢子弄蹄行。直透威音萬丈坑。云在嶺頭閑不徹。水流澗下太忙生。湖南長老誰解會。行人更在青山外。上堂。天得一以清。地得一以寧。君王得一以治天下。這個說話是家常茶飯。須知衲僧家別有奇特處始得。且道衲僧門下有甚奇特處。天得一。鬥牛女虛危室壁。地得一。萬象森羅及瓦礫。君王得一。上下四維無等匹。且道衲僧得一時如何。要見客從何處來。閑持經卷倚松立。浴佛上堂舉藥山浴佛公案。拈云。這僧問處依稀越國彷彿揚州。藥山答來眼似流星機如掣電。點檢將來二俱不了。若是山僧即不然。當

【現代漢語翻譯】現代漢語譯本只是傾向於按照自己的理解行事，拋棄了古人的方法。只知道明白自己的事情。古人的方便法門又該如何運用呢？如果不能運用，就像抱著橋柱洗澡一樣，想要放手卻做不到。這也是一種弊病。還有一些人卻在細枝末節處理解。如果這樣理解，這種弊病最難醫治。所以古人的話語有巧妙之處，參禪的人很難摸索到。稍微動念就差之千里。前輩稱之為楊岐宗的宗旨，必須是真正懂得其中奧妙的人，才能傳授。不然的話，就成了固守死板的道理。這則公案必須由徹底領悟的人才能了結。不僅僅是禪和子不能理解，如今天下叢林中出來主持道場的人，也很少有人能夠理解。如果想要理解，就必須在威音王佛（過去七佛之首）那邊的空劫（極長的時間）以前，輕輕地關注著。提起便行，按下便轉。即使在萬仞高峰前進一步，也可以籠罩古今，讓天下人無話可說。現在還有這樣的人嗎？有就出來說說看。如果沒有，就再聽一首偈頌：三條腿的驢子，也能踢著蹄子行走，直接穿透威音王佛那邊的萬丈深坑。雲彩在山嶺上悠閒自在，水在山澗下奔流不息。湖南的長老有誰能理解？修行人還在青山之外啊！上堂說法：天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下。這些話都是家常便飯。要知道我們出家人，必須有特別之處才行。那麼，出家人有什麼特別之處呢？天得到『一』，就是斗、牛、女、虛、危、室、壁等星宿的位置確定。地得到『一』，就是萬象森羅以及瓦礫的存在。君王得到『一』，就是上下四方沒有匹敵。那麼，出家人得到『一』時又如何呢？想要知道客人從哪裡來，就悠閒地拿著經卷靠著松樹站立。浴佛節上堂說法，舉藥山禪師浴佛的公案。拈出說：這僧人的提問，依稀像越國，彷彿是揚州。藥山禪師的回答，眼睛像流星一樣，機鋒像閃電一樣。仔細檢查起來，兩者都沒有徹底明白。如果是老衲我，就不會這樣。

【English Translation】 English version They only tend to act according to their own understanding, abandoning the methods of the ancients. They only know how to understand their own affairs. How should the expedient methods of the ancients be used? If they cannot be used, it is like bathing while hugging a bridge pillar, wanting to let go but unable to do so. This is also a malady. There are also those who understand in trivial details. If understood in this way, this malady is most difficult to cure. Therefore, the words of the ancients have subtle points that are difficult for those who study Chan to grasp. The slightest thought deviates by a thousand miles. The predecessors called it the Yangqi (Yangqi Fanghui, a famous Chan master) lineage, which must be transmitted by those who truly understand its mysteries. Otherwise, it becomes clinging to rigid doctrines. This koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) must be resolved by someone who has thoroughly understood it. Not only can Chan monks not understand it, but also those who come out to preside over monasteries in the world today rarely understand it. If you want to understand, you must gently pay attention to it before the kalpa (an aeon, or a very long period of time) of Weiyin Buddha (the first of the past seven Buddhas). Pick it up and go, press it down and turn it. Even taking a step in front of the ten-thousand-foot peak can encompass the past and present, and silence the tongues of all people in the world. Are there such people now? If so, come out and say something. If not, listen to another verse: A three-legged donkey can also walk by kicking its hooves, directly penetrating the ten-thousand-foot deep pit on the other side of Weiyin Buddha. The clouds are leisurely on the mountain peaks, and the water flows busily in the mountain streams. Who among the elders of Hunan can understand this? The practitioners are still outside the green mountains! Ascending the hall to give a Dharma talk: Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, and the king obtains 'one' and governs the world. These words are commonplace. You must know that we monks must have something special. So, what is special about us monks? Heaven obtains 'one', which is the determination of the positions of the stars such as Dou, Niu, Nü, Xu, Wei, Shi, and Bi. Earth obtains 'one', which is the existence of all phenomena and even tiles. The king obtains 'one', which means there is no match above and below, in all directions. So, what happens when a monk obtains 'one'? If you want to know where the guest comes from, leisurely hold the scriptures and lean against the pine tree. On the day of bathing the Buddha, ascending the hall to give a Dharma talk, citing the koan of Zen Master Yaoshan bathing the Buddha. Picking it up and saying: This monk's question vaguely resembles the state of Yue, and seems to be Yangzhou. Zen Master Yaoshan's answer is like a shooting star, and his wit is like lightning. Upon careful examination, neither of them completely understood. If it were this old monk, it would not be like this.

是時才見他問。只浴得這個。且不浴得那個。但轉木杓柄與伊。待他擬議之間攔面便潑。假饒這僧有大神通具大智慧。也無施展處。敢問大眾。這個即且致。喚甚麼作那個。下座佛殿燒香為爾說破。師有十牛圖並頌行於世。

嘉州能仁默堂紹悟禪師。結夏上堂。最初一步十方世界現全身。末後一言一微塵中深鎖斷。有時提起。如倚天長劍光耀乾坤。有時放下。似紅爐點雪虛含萬象。得到恁么田地。天魔外道拱手歸降。三世諸佛一時稽首。便可以大圓覺為我伽藍。於一毫端現寶王剎。如是則朝往西天暮歸東土亦是禁足。百華叢里坐淫坊酒肆行亦是禁足。雖然如是。不曾動著這裡一步。恁么則九旬無虛棄之功。百劫有今時之用。堪報不報之恩。以助無為之化。此即是涅槃妙心金剛王寶劍。敢問大眾。作么生得到這田地去。如人上山各自努力。上堂舉趙州訪二庵主公案。頌曰。一重山盡一重山。坐斷孤峰子細看。霧捲雲收山嶽靜。楚天空闊一輪寒。

彭州土溪智陀子言庵主。綿州人也。初至大隨聞舉石頭和尚示眾偈倏然領旨。歸隱土溪懸崖絕壑間。有石若蹲異獸。師鑿以為室。中發異泉無涸溢。四眾訝之。居三十年化風盛播室成日作偈曰。一擊石庵全。縱橫得自然。清涼無暑氣。涓潔有甘泉。寬廓含沙界。寂寥

【現代漢語翻譯】現代漢語譯本：這時才見他發問：『只洗了這個，卻不洗那個。』只是把木杓柄遞給他，等他猶豫的時候，迎面就潑過去。即使這個僧人有大神通、具備大智慧，也無從施展。請問各位，『這個』姑且放一邊，把什麼叫做『那個』？下座後到佛殿燒香，我為你們說破。這位禪師有《十牛圖》和頌流傳於世。

嘉州能仁默堂紹悟禪師，結夏安居時上堂說法。最初一步，十方世界顯現全身；最後一句，一微塵中深深鎖斷。有時提起，如倚天長劍，光耀乾坤；有時放下，似紅爐點雪，虛含萬象。到達這樣的境界，天魔外道拱手歸降，三世諸佛一時稽首。便可以大圓覺作為我的伽藍（指寺院），於一毫端顯現寶王剎（指佛國）。這樣，早晨前往西天，傍晚迴歸東土，也是禁足（指修行）。百花叢里坐，淫坊酒肆行，也是禁足。雖然如此，不曾動著這裡一步。這樣，九十天沒有虛度光陰，百劫有今時的作用，堪以報答不報之恩，以助無為之化。這就是涅槃妙心、金剛王寶劍。請問各位，怎樣才能到達這種境界？如人上山，各自努力。上堂時舉趙州訪二庵主公案。頌曰：一重山盡一重山，坐斷孤峰子細看。霧捲雲收山嶽靜，楚天空闊一輪寒。

彭州土溪智陀子言庵主，綿州人。最初在大隨聽到舉石頭和尚示眾偈，忽然領悟旨意。歸隱土溪懸崖絕壑間。有石頭像蹲伏的異獸，禪師鑿石為室，中間涌出奇異的泉水，沒有枯竭或溢出。四眾感到驚訝。居住三十年，教化之風盛行，石室建成後作偈說：一擊石庵全，縱橫得自然。清涼無暑氣，涓潔有甘泉。寬廓含沙界，寂寥。

【English Translation】 English version: At that moment, he was seen asking: 'Only this one is washed, but not that one.' He simply handed the wooden ladle handle to him, and while he was hesitating, splashed it in his face. Even if this monk had great supernatural powers and great wisdom, he would have no way to use them. I dare to ask everyone, let's put 'this one' aside for now, what is called 'that one'? After the lecture, go to the Buddha hall to burn incense, and I will explain it to you. This Chan master has the 'Ten Ox Herding Pictures' and their verses circulating in the world.

Chan Master Shaowu of Motang, Nengren Monastery in Jia Prefecture, gave a Dharma talk during the summer retreat. With the very first step, the entire body manifests in the ten directions; with the very last word, it is deeply locked within a single dust mote. Sometimes when raised, it is like a heaven-supporting long sword, illuminating the universe; sometimes when lowered, it is like snow falling into a red furnace, containing all phenomena in emptiness. Reaching such a state, heavenly demons and external paths bow in surrender, and Buddhas of the three worlds prostrate at once. Then, the Great Perfect Enlightenment can be my Sangharama (monastery), manifesting a Treasure King's Land (Buddha-field) on the tip of a hair. Thus, going to the Western Heaven in the morning and returning to the Eastern Land in the evening is also 'restricted feet' (referring to practice). Sitting in a hundred-flower garden and walking in brothels and wine shops are also 'restricted feet'. Even so, not a single step has been moved from here. In this way, ninety days are not wasted, and a hundred kalpas have the use of this present moment, worthy of repaying the kindness that cannot be repaid, to assist in the transformation of non-action. This is the wondrous mind of Nirvana, the Vajra King's precious sword. I dare to ask everyone, how does one reach this state? Like people climbing a mountain, each exerts their own effort. During the Dharma talk, he cited the case of Zhao Zhou visiting the two hermits. The verse says: One mountain ends, another mountain begins, sitting alone on the peak, carefully observing. The mist rolls away, the clouds disperse, the mountains and peaks are still, the sky of Chu is vast and a round of cold.

Hermit Ziyan, Zhituozi of Tuxi in Peng Prefecture, was a native of Mian Prefecture. Initially, upon hearing the verse of Master Stone showing the assembly at Dasui, he suddenly understood the meaning. He returned to seclusion in the cliffs and ravines of Tuxi. There was a stone resembling a crouching strange beast, and the master carved it into a room, from which a strange spring emerged, without drying up or overflowing. The four assemblies were amazed. After living there for thirty years, the wind of his teachings flourished, and after the stone room was completed, he composed a verse saying: With one strike, the stone hermitage is complete, freely and naturally obtained. Cool and without summer heat, pure and with sweet spring. Broad and containing the realms of sand, silent and still.

絕眾緣。箇中無限意。風月一床眠。

劍門南修造者。淳厚之士也。自大隨一語契投服勤不怠。歸謁崇化赟禪師。坐次赟以宗門三印問之。南曰。印空印泥印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾。

莫將尚書字少虛。家世豫章分寧。因官西蜀謁南堂靜禪師咨決心要。堂使其向一切處提撕。適如廁俄聞穢氣急以手掩鼻遂有省。即呈以偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。南堂答曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭。

龍圖王蕭居士字觀復。留昭覺日聞開靜板聲有省。問南堂曰。某有個見處。才被人問卻開口不得。未審過在甚處。堂曰。過在有個見處。堂卻問。朝旆幾時到任。公曰。去年八月四日。堂曰。自按察幾時離衙。公曰。前月二十。堂曰。為甚麼道開口不得。公乃契悟。

五祖自禪師法嗣

蘄州龍華高禪師上堂。像王行師子住。赤腳崑崙眉卓豎。寒山拾得笑呵呵。指點門前老松樹。且道他指點個甚麼。忽然風吹倒時好一堆柴。

續傳燈錄卷第三十

續傳燈錄卷第三十一目錄

大鑒下第十七世虎丘隆禪師法嗣一人天童曇華禪師(見錄)育王裕禪師法嗣九人清涼坦禪師凈慈師一

【現代漢語翻譯】現代漢語譯本斷絕一切塵世的因緣，其中蘊含著無限的禪意。在清風明月中，安然同眠。

在劍門以南修造寺廟的人，是一位淳樸厚道的居士。自從聽了大隨禪師的一句話后，便心領神會，勤懇地侍奉。後來他去拜見崇化赟（yūn）禪師。在禪坐時，赟禪師用宗門三印來問他。這位居士回答說：『印空、印泥、印水，如同在平靜的地面上掀起寒冷的波濤。即使做得十分周到，也像是靈龜在拖著尾巴。』

莫將（mò jiāng）尚書，字少虛，家世是豫章（yù zhāng）分寧（fēn níng）人。因為做官到了西蜀（xī shǔ），拜見了南堂靜禪師，向他請教決心的要領。南堂禪師讓他向一切處去提撕（tí sī，指提起注意，反省）。一次，他上廁所時，聞到穢氣，急忙用手掩住鼻子，於是有所領悟。便寫了一首偈（jì）呈給南堂禪師，說：『向來我的姿態韻致喜愛風流，常常嘲笑世人向外尋求。萬別千差，無處可尋覓，原來就在鼻尖頭。』南堂禪師回答說：『一法通達，則法法周遍。縱橫自在地運用，還要求什麼呢？青蛇出匣，魔軍降伏，碧眼的胡僧笑著點頭。』

龍圖（lóng tú）王蕭（wáng xiāo）居士，字觀復（guān fù），住在昭覺寺時，聽到開靜（kāi jìng）的板聲，有所領悟。他問南堂禪師說：『我有個見解，但被人一問，就說不出口。不知道毛病在哪裡？』南堂禪師說：『毛病就在於有個見解。』南堂禪師反問他：『朝廷的使節什麼時候到任？』王蕭居士說：『去年八月四日。』南堂禪師說：『你從按察司（àn chá sī）什麼時候離開衙門的？』王蕭居士說：『上個月二十。』南堂禪師說：『為什麼說不出口呢？』王蕭居士於是領悟。

五祖自禪師的法嗣。

蘄州（qí zhōu）龍華高禪師上堂說法：『象王行走，獅子安住。赤腳的崑崙（kūn lún）怒眉豎立。寒山（hán shān）、拾得（shí dé）笑呵呵，指點門前的老松樹。』且說他們指點的是什麼？忽然一陣風吹倒老松樹，好大一堆柴火。

《續傳燈錄》卷第三十

《續傳燈錄》卷第三十一目錄

大鑒（dà jiàn）下第十七世虎丘隆（hǔ qiū lóng）禪師的法嗣一人：天童曇華（tiān tóng tán huá）禪師（見錄）。育王裕（yù wáng yù）禪師的法嗣九人：清涼坦（qīng liáng tǎn）禪師，凈慈師（jìng cí shī）等。

【English Translation】 English version Severing all worldly connections, within which lies boundless meaning. In the breeze and moonlight, we sleep peacefully on the same bed.

The one who built the temple south of Jianmen (Jiànmén, a mountain pass), was a man of pure and honest character. Since understanding a word from Dàsuí (Dàsuí, a Chan master), he served diligently without懈怠. Later, he went to visit Chónghuà Yūn (Chónghuà Yūn, a Chan master). During meditation, Yūn asked him about the three seals of the Zen school. The man replied: 'Sealing emptiness, sealing mud, sealing water, like cold waves rising on flat ground. Even if one does everything perfectly, it's like a spirit turtle dragging its tail.'

Minister Mò Jiāng (Mò Jiāng), styled Shǎoxū, came from a family in Fēnníng, Yùzhāng. Because he was an official in Western Shǔ, he visited Chan Master Nántáng Jìng (Nántáng Jìng, a Chan master) and asked him about the essentials of resolve. Nántáng told him to be mindful everywhere. Once, while using the toilet, he smelled the foul odor and quickly covered his nose, and then he had an awakening. He presented a verse to Nántáng, saying: 'From the beginning, my demeanor loved elegance, often laughing at people who seek externally. Among myriad differences, there is nowhere to find it, but it turns out to be right at the tip of my nose.' Nántáng replied: 'When one dharma is understood, all dharmas are complete. What more is there to seek in the wonderful application of freedom? The green snake emerges from its box, the demon armies are subdued, and the blue-eyed barbarian monk smiles and nods.'

Layman Wáng Xiāo (Wáng Xiāo), styled Guānfù, while staying at Zhāojué Temple, heard the sound of the board signaling the end of meditation and had an awakening. He asked Nántáng: 'I have a view, but when someone asks me, I can't say it. I don't know what the problem is.' Nántáng said: 'The problem is that you have a view.' Nántáng then asked him: 'When did the imperial envoy arrive?' Wáng Xiāo replied: 'August 4th of last year.' Nántáng said: 'When did you leave the office of the investigating censor?' Wáng Xiāo replied: 'The 20th of last month.' Nántáng said: 'Why do you say you can't say it?' Wáng Xiāo then understood.

Successor of Chan Master Wǔzǔ Zì (Wǔzǔ Zì, a Chan master).

Chan Master Lónghuá Gāo (Lónghuá Gāo, a Chan master) of Qízhōu ascended the platform and said: 'The elephant king walks, the lion dwells. The barefoot Kunlun (Kūnlún, a mythical mountain) stands with furrowed brows. Hánshān (Hánshān, a legendary figure) and Shíde (Shíde, a legendary figure) laugh heartily, pointing to the old pine tree in front of the gate.' Tell me, what are they pointing at? Suddenly, the wind blows down the old pine tree, a great pile of firewood.

Continuing the Record of the Transmission of the Lamp, Volume 30

Continuing the Record of the Transmission of the Lamp, Volume 31, Table of Contents

One Dharma heir of Chan Master Hǔqiū Lóng (Hǔqiū Lóng, a Chan master), the seventeenth generation after Dàjiàn (Dàjiàn, Huineng): Chan Master Tiāntóng Tánhuá (Tiāntóng Tánhuá, a Chan master) (see record). Nine Dharma heirs of Chan Master Yùwáng Yù (Yùwáng Yù, a Chan master): Chan Master Qīngliáng Tǎn (Qīngliáng Tǎn, a Chan master), and Chan Master Jìngcí (Jìngcí, a Chan master), etc.

禪師道場法全禪師延福慧升禪師(已上四人見錄)云巖法秀禪師連雲行敦禪師天目肇禪師安巖古禪師上巖詠禪師(已上五人無錄)大溈泰禪師法嗣四人慧通清旦禪師靈巖仲安禪師正法灝禪師昭覺辯禪師(已上四人見錄)護國元禪師法嗣五人國清行機禪師焦山師體禪師華藏智深禪師參政錢端禮居士(已上四人見錄)上竺圓智禪師(一人無錄)靈隱遠禪師法嗣九人東山齊已禪師疏山如本禪師覺阿上人內翰曾開居士知府葛郯居士(已上五人無錄)濟顛書記禪師堯首座禪師上藍了乘禪師公安慧沖禪師(已上四人無錄)華藏民禪師法嗣一人徑山寶印禪師(見錄)華藏祚禪師法嗣一人東谷光禪師(無錄)昭覺元禪師法嗣一人鳳棲慧觀禪師(見錄)文殊道禪師法嗣三人楚安慧方禪師文殊思業禪師(已上二人見錄)文殊瓊禪師(一人無錄)佛燈珣禪師法嗣四人稠巖了赟禪師待制潘良貴居士(已上二人見錄)天井道如禪師雙槐鄭績居士(已上二人無錄)泐潭明禪師法嗣一人無為守緣禪師(見錄)

續傳燈錄卷第三十一目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三十一

大鑒下第十七世

虎丘隆禪師法嗣

明州天童應庵曇華禪師。蘄州江氏子。生而奇杰。年十七于東

【現代漢語翻譯】現代漢語譯本：禪師道場：法全禪師、延福慧升禪師（以上四人見於記錄）。云巖法秀禪師、連雲行敦禪師、天目肇禪師、安巖古禪師、上巖詠禪師（以上五人無記錄）。大溈泰禪師法嗣四人：慧通清旦禪師、靈巖仲安禪師、正法灝禪師、昭覺辯禪師（以上四人見於記錄）。護國元禪師法嗣五人：國清行機禪師、焦山師體禪師、華藏智深禪師、參政錢端禮居士（以上四人見於記錄）。上竺圓智禪師（一人無記錄）。靈隱遠禪師法嗣九人：東山齊已禪師、疏山如本禪師、覺阿上人、內翰曾開居士、知府葛郯居士（以上五人無記錄）。濟顛書記禪師、堯首座禪師、上藍了乘禪師、公安慧沖禪師（以上四人無記錄）。華**禪師法嗣一人：徑山寶印禪師（見於記錄）。華藏祚禪師法嗣一人：東谷光禪師（無記錄）。昭覺元禪師法嗣一人：鳳棲慧觀禪師（見於記錄）。文殊道禪師法嗣三人：楚安慧方禪師、文殊思業禪師（以上二人見於記錄）。文殊瓊禪師（一人無記錄）。佛燈珣禪師法嗣四人：稠巖了赟禪師、待制潘良貴居士（以上二人見於記錄）。天井道如禪師、雙槐鄭績居士（以上二人無記錄）。泐潭明禪師法嗣一人：無為守緣禪師（見於記錄）。《續傳燈錄》卷第三十一目錄（終）《大正藏》第51冊 No. 2077 《續傳燈錄》《續傳燈錄》卷第三十一大鑒下第十七世虎丘隆禪師法嗣明州天童應庵曇華禪師。蘄州江氏子。生而奇杰。年十七于東

【English Translation】 English version: Zen Master's Monastery: Zen Master Faquan, Zen Master Yanfu Huisheng (the above four are recorded). Zen Master Yunyan Faxiu, Zen Master Lianyun Xingdun, Zen Master Tianmu Zhao, Zen Master Anyan Gu, Zen Master Shangyan Yong (the above five are not recorded). Four Dharma Heirs of Zen Master Dawei Tai: Zen Master Huitong Qingdan, Zen Master Lingyan Zhong'an, Zen Master Zhengfa Hao, Zen Master Zhaojue Bian (the above four are recorded). Five Dharma Heirs of Zen Master Huguo Yuan: Zen Master Guoqing Xingji, Zen Master Jiaoshan Shiti, Zen Master Huazang Zhishen, Layman Qian Duanli, Participating in Politics (the above four are recorded). Zen Master Shangzhu Yuanzhi (one person not recorded). Nine Dharma Heirs of Zen Master Lingyin Yuan: Zen Master Dongshan Qiyi, Zen Master Shushan Ruben, Superior Person Jue'a, Academician Zeng Kai, Prefect Ge Tan (the above five are not recorded). Zen Master Jidian Shuji, Zen Master Yao Shouzuo, Zen Master Shanglan Lecheng, Zen Master Gongan Huichong (the above four are not recorded). One Dharma Heir of Zen Master Hua**: Zen Master Jingshan Baoyin (recorded). One Dharma Heir of Zen Master Huazang Zuo: Zen Master Donggu Guang (not recorded). One Dharma Heir of Zen Master Zhaojue Yuan: Zen Master Fengqi Huiguan (recorded). Three Dharma Heirs of Zen Master Wenshu Dao: Zen Master Chuan Hui Fang, Zen Master Wenshu Siye (the above two are recorded). Zen Master Wenshu Qiong (one person not recorded). Four Dharma Heirs of Zen Master Fodeng Xun: Zen Master Chouyan Liaoyun, Attendant Pan Liangui, Layman (the above two are recorded). Zen Master Tianjing Daoru, Layman Zheng Ji of Shuanghuai (the above two are not recorded). One Dharma Heir of Zen Master Letan Ming: Zen Master Wuwu Shouyuan (recorded). Continuation of the Record of the Transmission of the Lamp, Volume 31, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Record of the Transmission of the Lamp Continuation of the Record of the Transmission of the Lamp, Volume 31 Seventeenth Generation Under Dajian Dharma Heir of Zen Master Huqiu Long Zen Master Ying'an Tanhua of Tiantong Monastery, Mingzhou. A son of the Jiang family of Qizhou. Born extraordinary and outstanding. At the age of seventeen, at Dong

禪去發。首依水南遂禪師染指法味。因遍歷江湖。與諸老激揚無不契者。至云居禮圓悟禪師。悟一見痛與提策。及入蜀指見彰教。教移虎丘師侍行。未半載頓明大事。去謁此庵。分座連雲。開法妙嚴。后遷諸巨剎。住歸宗日大慧在梅陽。有僧傳師垂示語句。慧見之極口稱歎。后以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。其歸重如此。上堂。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以拄杖畫一畫曰。石牛橫古路一馬生三寅。上堂。德章老瞎禿。從來沒滋味。拈得口失卻鼻。三更二點唱巴歌。無端驚起梵王睡。喝一喝曰。我行荒草里。汝又入深村。上堂。臨濟在黃檗處三度吃棒底意旨。爾諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛口掛壁上。天下老和尚將甚麼吃飯。上堂。十五日已前水長船高。十五日已后泥多佛大。正當十五日。東海鯉魚打一棒雨似盆傾。直得三千大千世界一切眾生悉皆歡喜謂言。打這一棒。不妨應時應節。報恩不覺通身踴躍。遂作詩一首舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰似一枚大鐵釘。上堂。若作一句商量吃粥阿誰不會。不作一句商量。屎坑裡蟲子笑殺阇黎。拈拄杖曰。拄杖子罪犯彌天。貶

【現代漢語翻譯】現代漢語譯本：禪去發（法號）。最初依止水南遂禪師，領略佛法的滋味。後來遊歷各地，與許多老禪師交流，沒有不契合的。到云居山拜見圓悟禪師，圓悟禪師一見就很賞識他，並加以提點策勵。後來入蜀，在彰教寺弘法。彰教寺遷到虎丘，禪去發侍奉圓悟禪師同行。不到半年就徹底明白了人生大事。之後去拜見此庵禪師，與他並座論道，弘揚佛法非常精妙。後來又遷到幾座大寺院。住在歸宗寺的時候，大慧宗杲禪師在梅陽，有僧人傳達禪去發的開示語句，大慧禪師聽了極口稱讚。後來寫了一首偈寄給他，說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』可見他對禪去發的推崇如此之深。

上堂說法時，禪去發說：『九年面壁，壞了東土的兒孫。只穿一隻鞋西歸，怠慢了黃面老子（指佛祖）。』用拄杖畫了一下，說：『石牛橫在古老的道路上，一馬生出三個寅。』

上堂說法時，禪去發說：『德章老瞎禿，從來沒有滋味。拈起口卻丟了鼻，三更二點唱著粗俗的歌，無端驚醒了梵王的睡夢。』喝了一聲，說：『我行在荒草里，你又進入深村。』

上堂說法時，禪去發說：『臨濟禪師在黃檗禪師那裡三次捱打的用意，你們這些人看透了嗎？即使一口咬斷，也不是大丈夫漢。三世諸佛的嘴巴掛在墻上，天下的老和尚用什麼吃飯？』

上堂說法時，禪去發說：『十五日之前，水漲船高。十五日之後，泥多佛大。正在十五日這一天，東海的鯉魚捱了一棒，雨像盆倒一樣傾瀉。使得三千大千世界的一切眾生都歡喜地說：打這一棒，不妨應時應節。報恩不覺全身踴躍。』於是作了一首詩給大家看：『蜻蜓許是好蜻蜓，飛來飛去不曾停。被我捉來摘卻兩邊翼，恰似一枚大鐵釘。』

上堂說法時，禪去發說：『如果說一句來商量，吃粥誰不會？如果不說一句來商量，屎坑裡的蟲子要笑死你們這些和尚。』拿起拄杖說：『拄杖子罪犯彌天，貶！』

【English Translation】 English version: Chan Qufa (Dharma name). Initially, he relied on Zen Master Shui Nan Sui, experiencing the flavor of Dharma. Later, he traveled around, engaging with many old Zen masters, and found agreement with all. He visited Zen Master Yuanwu at Yunju Mountain, who appreciated him at first sight and encouraged him. Later, he entered Sichuan, propagating Dharma at Zhangjiao Temple. When Zhangjiao Temple moved to Tiger Hill, Chan Qufa accompanied Zen Master Yuanwu. In less than half a year, he thoroughly understood the great matter of life. Afterwards, he visited Zen Master C庵, sitting with him and discussing the Way, propagating Dharma with great subtlety. Later, he moved to several large monasteries. While residing at Guizong Temple, Zen Master Dahui Zonggao was at Meiyang. A monk conveyed Chan Qufa's teachings, and Zen Master Dahui praised them highly. Later, he sent a verse to him, saying: 'Sitting firmly on the first peak of the Golden Wheel, all demons and monsters hide their tracks. In recent years, I have gained true news, reporting that the Yangqi lineage is flowing correctly.' This shows how much he respected Chan Qufa.

During an assembly, Chan Qufa said: 'Nine years of facing the wall ruined the descendants of the Eastern Land. Returning west with only one shoe, neglecting the yellow-faced old man (referring to the Buddha).' He drew with his staff and said: 'A stone ox lies across the ancient road, a horse gives birth to three Yin.'

During an assembly, Chan Qufa said: 'Old blind bald head Dezhang, has never had any flavor. Picking up the mouth but losing the nose, singing vulgar songs at two o'clock in the third watch, needlessly disturbing the sleep of Brahma.' He shouted and said: 'I walk in the wilderness, you enter deep villages.'

During an assembly, Chan Qufa said: 'The meaning of Linji receiving three beatings from Zen Master Huangbo, have you all seen through it? Even if you bite it off in one bite, you are still not a great man. The mouths of the Buddhas of the three worlds are hanging on the wall, what do the old monks of the world eat?'

During an assembly, Chan Qufa said: 'Before the fifteenth day, the water rises and the boat is high. After the fifteenth day, there is more mud and the Buddha is bigger. On the fifteenth day itself, the carp in the East Sea is hit with a stick, and the rain pours down like a basin. This makes all beings in the three thousand great thousand worlds rejoice and say: Hitting this stick is timely and appropriate. Repaying kindness, one's whole body leaps with joy.' Then he composed a poem for everyone to see: 'The dragonfly is perhaps a good dragonfly, flying back and forth without stopping. I caught it and plucked off both wings, just like a large iron nail.'

During an assembly, Chan Qufa said: 'If you discuss it with a sentence, who wouldn't know how to eat porridge? If you don't discuss it with a sentence, the worms in the latrine will laugh to death at you monks.' Picking up the staff, he said: 'The staff's crimes reach the sky, demote!'

向二鐵圍山。且道薦福還有過也無。卓拄杖曰。遲一刻。上堂。明不見暗暗不見明。明暗雙忘無異流俗阿師。野干鳴師子吼。師子吼野干鳴。三家村裡臭猢猻價增十倍。驪龍頷下明月珠分文不直。若作衲僧巴鼻。甚處得來。三十年後換手槌胸未是苦在。上堂。飯籮邊漆桶裡。相唾饒爾潑水。相罵饒爾接嘴。黃河三千年一度清。蟠桃五百年一次開花。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前有一則公案。今日舉似諸人。且道是甚麼公案。王節級失卻帖。上堂。吃粥吃飯。不覺嚼破舌頭血濺梵天。四天之下霈然有餘。玉皇大帝。發追東海龍王。向金輪峰頂鞠勘。頃刻之間追汝諸人作證見也。且各請依實供通。切忌迴避。儻若不實喪汝性命。上堂。五百力士揭石義。萬仞崖頭撒手行。十方世界一團鐵。虛空背上白毛生。直饒拈卻職脂帽子。脫卻鶻臭布衫。向報恩門下正好吃棒。何故半夜起來屈膝坐。旄頭星現衲僧前。上堂三世諸佛眼裡無筋。六代祖師皮下無血。分明咬定牙關𨁝跳出他圈䙡不得。何故南泉斬貓兒。上堂云。參禪人切忌錯用心。悟明見性是錯用心。成佛作祖是錯用心。看經講教是錯用心。行住坐臥是錯用心。吃粥吃飯是錯用心。屙屎送尿是錯用心。一動一靜一往一來是錯用心。更有一處錯用心。歸宗不

【現代漢語翻譯】現代漢語譯本：面向二鐵圍山（指佛法修行中的一種境界）。且說薦福寺（寺廟名）還有過失嗎？（禪師）拄著枴杖說：『遲了一刻。』上堂說法：明亮時看不見黑暗，黑暗時看不見明亮。如果明暗雙雙忘卻，那就和普通的俗家和尚沒什麼區別。野干（一種野獸）鳴叫如同獅子吼，獅子吼叫如同野干鳴。三家村裡的臭猴子，身價增高了十倍。驪龍（傳說中的龍）下巴的明月珠，一文錢也不值。如果要做一個合格的衲僧（僧人的別稱），從哪裡得來呢？三十年後，即使捶胸頓足也算不上是真正的苦難。上堂說法：飯籮旁邊，漆桶裡面，互相吐唾沫，任憑你們潑水；互相謾罵，任憑你們頂嘴。黃河三千年才清澈一次，蟠桃五百年才開一次花。鶴勒那（指達摩祖師）咬緊牙關，朱頂王（指帝釋天）呵呵大笑。歸宗禪師五十年前有一則公案，今天講給各位聽。且說是什麼公案？王節級（人名）丟失了帖子。上堂說法：吃粥吃飯，不知不覺嚼破舌頭，鮮血濺到梵天。四天之下，雨水充沛有餘。玉皇大帝，發兵追趕東海龍王，到金輪峰頂審問。頃刻之間，追究你們各位來作證。請各位如實供述，切忌迴避。如果說謊，會喪失性命。上堂說法：五百力士揭起巨石，萬仞懸崖上撒手放開。十方世界像一塊鐵，虛空的背上長出白毛。即使拿掉職脂帽子（僧人的帽子），脫掉破舊的布衫，在報恩寺門下正好吃一頓棒打。為什麼半夜起來屈膝打坐？旄頭星（彗星）出現在僧人面前。上堂說法：三世諸佛的眼裡沒有筋，六代祖師的皮下沒有血。分明咬緊牙關，也跳不出他的圈套。為什麼南泉禪師要斬貓？上堂說法：參禪的人切忌錯用心。悟明見性是錯用心，成佛作祖是錯用心，看經講教是錯用心，行住坐臥是錯用心，吃粥吃飯是錯用心，拉屎撒尿是錯用心，一動一靜、一往一來都是錯用心。還有一處錯用心，歸宗禪師不說。

【English Translation】 English version: Facing the two Iron Ring Mountains (referring to a state in Buddhist practice). Furthermore, does Jianfu Temple (name of a temple) still have faults? (The Zen master) tapped his staff and said, 'One moment late.' Ascending the hall to preach: In brightness, one cannot see darkness; in darkness, one cannot see brightness. If both brightness and darkness are forgotten, then there is no difference from ordinary secular monks. A jackal's cry is like a lion's roar, and a lion's roar is like a jackal's cry. The stinky monkey in the Three Families Village has increased in value tenfold. The bright pearl under the chin of the dragon (a legendary dragon) is not worth a penny. If one wants to be a qualified monk (a term for monks), where does one obtain it? Even if one beats one's chest thirty years later, it cannot be considered true suffering. Ascending the hall to preach: Beside the rice basket, inside the lacquer bucket, spitting at each other, let you splash water; cursing at each other, let you retort. The Yellow River clears once every three thousand years, and the peaches blossom once every five hundred years. Helena (referring to Bodhidharma) clenched his teeth, and Zhu Ding Wang (referring to Indra) laughed heartily. Zen Master Guizong had a case fifty years ago, which I will tell you today. What is the case? Wang Jieji (a person's name) lost the post. Ascending the hall to preach: Eating porridge and rice, unknowingly chewing through the tongue, blood splatters to Brahma. Under the four heavens, the rain is abundant and plentiful. The Jade Emperor sends troops to chase the Dragon King of the East Sea and interrogates him at the summit of Golden Wheel Peak. In an instant, he pursues all of you to testify. Please all of you truthfully confess, and do not avoid it. If you lie, you will lose your life. Ascending the hall to preach: Five hundred strong men lift a huge stone, and let go on the cliff of ten thousand ren (a unit of length). The ten directions of the world are like a piece of iron, and white hair grows on the back of the void. Even if you take off the monk's hat and take off the tattered cloth robe, it is good to have a beating at the door of Baoen Temple. Why do you get up in the middle of the night and sit cross-legged? The comet appears in front of the monks. Ascending the hall to preach: The eyes of the Buddhas of the three worlds have no tendons, and the skin of the six patriarchs has no blood. Clearly clenching your teeth, you cannot jump out of his trap. Why did Zen Master Nanquan cut the cat? Ascending the hall to preach: Those who practice Zen must not use the wrong mind. Enlightenment and seeing one's nature is using the wrong mind, becoming a Buddha and becoming an ancestor is using the wrong mind, reading scriptures and teaching is using the wrong mind, walking, standing, sitting, and lying down is using the wrong mind, eating porridge and rice is using the wrong mind, defecating and urinating is using the wrong mind, every movement and stillness, every coming and going is using the wrong mind. There is another place to use the wrong mind, but Zen Master Guizong does not say.

敢與諸人說破。何故一字入公門九牛車不出。上堂云。良工未出玉石不分。巧冶無人金沙混雜。縱使無師自悟。向天童門下正好朝打三千暮打八百。驀拈拄杖云。喚作拄杖玉石不分。不喚作拄杖金沙混雜。其間一個半個善別端由。管取平步丹霄。茍或未然。卓拄杖云。急著眼看。僧問。婆子問巖頭。呈橈舞棹則不問。且道婆手中兒子甚處得來。巖頭扣船舷三下。意旨如何。師曰。焦磚打著連底凍。曰當時若問和尚如何對它。師曰。一棒打殺。曰這老和尚大似買帽相頭。師曰。爾向甚處見巖頭。曰劄。師曰。杜撰禪和。曰婆生七子六個不遇知音。只這一個也不消得。擲向水中又且如何師曰。少賣弄。曰巖頭當時不覺吐舌意作么生。師曰。樂則同歡。曰僧問雲門。如何是清凈法身。雲門曰。花葯欄。此意如何。師曰。深沙弩眼睛。問只這是埋沒自己。只這不是孤負先聖。去此二途和泥合水處請師道。師曰。玉箸撐虎口。曰一言金石談來重。萬事鴻毛脫去輕。師曰。莫謾老僧好。問人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼時如何。師曰。倒戈卸甲。虎丘忌日拈香曰。平生沒興撞著這無意智。老和尚做盡伎倆湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄床。懸羊頭賣狗肉。知它有甚憑據。雖然一年一度

【現代漢語翻譯】現代漢語譯本：我來給大家說破這個道理。為什麼說『一字入公門，九牛車不出』呢？上堂時我說過，好的工匠不出現，玉石就無法分辨；高明的冶煉者沒有來，金沙就會混雜在一起。即使沒有老師自己領悟，到天童寺門下也正好每天挨三千棍，晚上挨八百棍。我拿起拄杖說，如果把這叫做拄杖，那就是玉石不分；如果不叫它拄杖，那就是金沙混雜。這裡面只要有一個半個能分辨出其中端倪的人，就能平步青雲。如果不是這樣，我便用拄杖敲擊地面說：『快睜大眼睛看！』有僧人問：『婆子問巖頭：『呈橈舞棹則不問，且道婆手中兒子甚處得來？』巖頭扣船舷三下，這是什麼意思？』我說：『焦磚打著連底凍。』僧人說：『當時如果問和尚，和尚您會怎麼回答？』我說：『一棒打殺。』僧人說：『這老和尚很像買帽子的人只看頭的大小。』我說：『你從哪裡見到巖頭的？』僧人說：『劄。』我說：『胡說八道的禪和子。』僧人說：『婆子生了七個兒子，六個沒有遇到知音，就這一個也不需要。』如果把這一個也扔到水裡，又會怎麼樣呢？』我說：『少賣弄。』僧人說：『巖頭當時不自覺地吐了舌頭，是什麼意思？』我說：『快樂就一起歡慶。』僧人問雲門：『如何是清凈法身？』雲門說：『花葯欄。』這是什麼意思？』我說：『深沙（Shensha，佛教護法神）的弩眼睛。』問：『僅僅這樣是埋沒自己，不這樣又是辜負先聖。請問和尚，要去掉這兩種途徑，和泥合水應該怎麼做？』我說：『玉箸撐虎口。』僧人說：『一言金石談來重，萬事鴻毛脫去輕。』我說：『不要欺騙老僧。』問：『人們都害怕炎熱，我卻喜愛夏日漫長，薰風從南邊吹來，殿閣里產生微微的涼意，這時如何？』我說：『倒戈卸甲。』在虎丘（Tiger Hill，地名）忌日拈香時說：『我這一生都沒興致，卻碰上了這個沒有意智的老和尚，他用盡伎倆也湊合不來。從此卸下干戈，隨緣穿衣吃飯。二十年來坐在曲錄床上，懸掛羊頭賣狗肉，誰知道他有什麼憑據？雖然一年一度。』

【English Translation】 English version: I will explain this truth to everyone. Why is it said that 'Once a word enters the public gate, nine oxen cannot pull it out'? I said in the hall, 'If a good craftsman does not appear, jade and stone cannot be distinguished; if a skilled smelter does not come, gold and sand will be mixed together.' Even if you realize it yourself without a teacher, going to the gate of Tiantong Temple is just right for receiving three thousand blows in the morning and eight hundred blows in the evening. I picked up my staff and said, 'If you call this a staff, then jade and stone are not distinguished; if you don't call it a staff, then gold and sand are mixed together.' If there is even one person who can distinguish the subtleties, they can rise to prominence. If not, I will strike the ground with my staff and say, 'Open your eyes and look carefully!' A monk asked, 'An old woman asked Yantou, 'I won't ask about presenting oars and dancing poles, but where did the child in the old woman's hand come from?' Yantou knocked on the side of the boat three times. What does this mean?' I said, 'Frozen to the bottom by striking a burnt brick.' The monk said, 'If I asked the monk at that time, how would you answer?' I said, 'Kill him with one blow.' The monk said, 'This old monk is like someone buying a hat who only looks at the size of the head.' I said, 'Where did you see Yantou?' The monk said, 'Zha.' I said, 'A Chan practitioner who talks nonsense.' The monk said, 'The old woman gave birth to seven children, six of whom did not meet a soulmate, and even this one is not needed.' What if this one is also thrown into the water?' I said, 'Stop showing off.' The monk said, 'Yantou unconsciously stuck out his tongue at that time, what does it mean?' I said, 'Celebrate together when happy.' A monk asked Yunmen, 'What is the pure Dharma body?' Yunmen said, 'Flower medicine railing.' What does this mean?' I said, 'Shensha's (Shensha, a Buddhist guardian deity) crossbow eyes.' Asked: 'Just like this is burying oneself, not like this is failing the former sages. Please, monk, to remove these two paths, how should one mix mud and water?' I said, 'Jade chopsticks support the tiger's mouth.' The monk said, 'One word of gold and stone is heavy when talked about, and ten thousand things of goose feathers are light when taken off.' I said, 'Don't deceive the old monk.' Asked: 'People are afraid of the heat, but I love the long summer days, the warm wind comes from the south, and a slight coolness arises in the halls, what about this time?' I said, 'Lay down your weapons and remove your armor.' On the anniversary of the death of Tiger Hill (Tiger Hill, a place name), he said while offering incense: 'I have never been interested in my life, but I have encountered this old monk without wisdom, who has exhausted his tricks and cannot put it together. From then on, I unloaded my weapons and armor, and ate and dressed according to fate. For twenty years, I have been sitting on a curved bed, hanging a sheep's head and selling dog meat. Who knows what his basis is? Although it is once a year.'

燒香日。千古令人恨轉深。師于室中能鍛鍊耆艾。故世稱大慧與師居處為二甘露門。嘗誡徒曰。衲僧家著草鞋住院。何啻如蚖蛇戀窟乎。隆興改元六月十三日奄然而化。塔全身於本山。

育王裕禪師法嗣

福州清涼坦禪師。有僧舉大慧竹篦話請益。師示以偈曰。徑山有個竹篦。直下別無道理。佛殿廚庫三門。穿過衲僧眼耳。其僧言下有省。

臨安府凈慈水庵師一禪師。婺州馬氏子。十六披削首參雪峰慧照禪師。照舉藏身無跡話問之。師數日方明。呈偈曰。藏身無跡更無藏。脫體無依便廝當。古鏡不勞還自照。澹煙和露濕秋光。照質之曰。畢竟那裡是藏身無跡處。師曰嗄照曰。無軌跡處因甚麼莫藏身。師曰。石虎吞卻木羊兒。照深肯之。住後上堂舉。圓悟師翁道。參禪參到無參處。參到無參始徹頭。水庵則不然。參禪參到無參處參到無參未徹頭。若也欲窮千里目。直須更上一層樓。上堂。凍云欲雪未雪。普賢象駕崢嶸。嶺梅半合半開。少室風光漏泄。便恁么去猶是半提。作么生是全提底事。無智人前莫說。打爾頭破額裂。上堂。舉法眼示眾曰。盡十方世界明皎皎地。若有一絲頭即是一絲頭。師豎起拂子曰。還見么。穿過髑髏猶未覺。法燈云。盡十方世界自然明皎皎地。若有一絲頭不是一絲頭。師曰。

【現代漢語翻譯】現代漢語譯本：燒香日，千古令人遺憾之情更加深重。禪師在室內能夠鍛鍊老年人。因此世人稱大慧禪師與禪師居住的地方為二甘露門。禪師曾經告誡弟子說：『衲僧家穿著草鞋住在寺院，這和蠑螈蛇依戀洞穴有什麼區別呢？』隆興元年六月十三日，禪師安詳圓寂。全身舍利塔建在本山。

育王裕禪師的法嗣

福州清涼坦禪師。有僧人舉大慧禪師的竹篦公案請教。坦禪師用偈語開示說：『徑山有個竹篦，直接了當沒有其他道理。佛殿、廚房、庫房、山門，穿過衲僧的眼和耳。』那僧人當即有所領悟。

臨安府凈慈水庵師一禪師，是婺州馬氏之子。十六歲剃度出家，最初參訪雪峰慧照禪師。慧照禪師舉『藏身無跡』的話頭來問他。師一禪師過了幾天才明白，於是呈上偈語說：『藏身無跡，更無須隱藏；脫體無依，便可彼此相當。古鏡無需擦拭，自然能夠照耀；淡淡的煙霧和露水，沾濕了秋天的光芒。』慧照禪師質問他說：『究竟哪裡是藏身無跡之處？』師一禪師回答說：『嗄！』慧照禪師說：『在沒有軌跡的地方，為什麼要隱藏？』師一禪師回答說：『石虎吞掉了木羊兒。』慧照禪師深深地認可了他。師一禪師住持寺院后，上堂開示說：『圓悟克勤禪師說，參禪參到無參處，參到無參才算徹底。水庵我卻不這樣認為，參禪參到無參處，參到無參還沒有徹底。如果想要窮盡千里之目的，必須更上一層樓。』上堂開示說：『冰凍的云想要下雪卻還沒有下雪，普賢菩薩的象駕顯得崢嶸。嶺上的梅花半開半合，少室山的風光泄露了出來。』即使這樣去做，也還是隻提到了一半。怎樣才是完全提起的呢？『不要在沒有智慧的人面前說，會打得你頭破血流。』上堂開示說：引用法眼文益禪師的開示：『整個十方世界都明明白白。如果有一絲一毫，那就是一絲一毫。』師一禪師豎起拂塵說：『還看見了嗎？穿過骷髏還沒有覺悟。』法燈禪師說：『整個十方世界自然明明白白，如果有一絲一毫，那就不是一絲一毫。』師一禪師說：『……』

【English Translation】 English version: On the day of burning incense, the regret of thousands of years deepens. The master was able to train the elderly in his room. Therefore, people call the places where Dahui (name of a Zen master) and the master lived the Two Gates of Sweet Dew. The master once warned his disciples: 'What difference is there between a monk wearing straw sandals and living in a monastery and a newt snake being attached to its cave?' On the thirteenth day of the sixth month of the first year of Longxing (era name), the master passed away peacefully. The stupa containing his whole body was built on this mountain.

Successor of Zen Master Yu of Yuhuang Temple

Zen Master Tan of Qingliang Temple in Fuzhou. A monk raised the story of Dahui's (name of a Zen master) bamboo whisk for instruction. The master instructed with a verse: 'Jing Mountain has a bamboo whisk, directly and simply without other reasons. The Buddha hall, kitchen, storehouse, and mountain gate, pass through the eyes and ears of the monks.' The monk immediately had some understanding.

Zen Master Shiyi of Jingci Shui'an Temple in Lin'an Prefecture was the son of the Ma family in Wuzhou. He was tonsured at the age of sixteen and initially visited Zen Master Huizhao of Xuefeng. Huizhao raised the topic of 'hiding the body without a trace' to ask him. Zen Master Shiyi understood after a few days, and then presented a verse saying: 'Hiding the body without a trace, there is no need to hide; being without reliance, one can be equal to each other. The ancient mirror does not need wiping, it can naturally shine; the faint mist and dew, wet the autumn light.' Huizhao questioned him, saying: 'Where exactly is the place of hiding the body without a trace?' Zen Master Shiyi replied: 'Ah!' Huizhao said: 'In a place without traces, why hide?' Zen Master Shiyi replied: 'The stone tiger swallowed the wooden sheep.' Huizhao deeply acknowledged him. After Zen Master Shiyi became the abbot of the temple, he gave a lecture saying: 'Zen Master Yuanwu Keqin said, 'Practice Zen until there is no practice, only then is it thorough.' I, Shui'an, do not think so. Practice Zen until there is no practice, but it is not yet thorough. If you want to exhaust a thousand miles of sight, you must go up another floor.' Giving a lecture, he said: 'The frozen clouds want to snow but have not yet snowed, the elephant carriage of Samantabhadra appears majestic. The plum blossoms on the ridge are half open and half closed, the scenery of Shaoshi Mountain is revealed.' Even doing it this way is only half mentioned. What is it to fully raise it? 'Do not speak in front of those without wisdom, it will break your head and bleed.' Giving a lecture, he quoted Zen Master Fayan Wenyi's instruction: 'The entire ten directions of the world are clearly bright. If there is a thread, then it is a thread.' Zen Master Shiyi raised the whisk and said: 'Do you see it? Passing through the skull and still not awakened.' Zen Master Fadeng said: 'The entire ten directions of the world are naturally clearly bright, if there is a thread, then it is not a thread.' Zen Master Shiyi said: '...'

夜來月色十分好。今日秋山無限青。

安吉州道場無庵法全禪師。姑蘇陳氏子。東齋川和尚為落髮。師久依佛智。每入室智以狗子無佛性話問之。師罔對。一日聞僧舉五祖頌云。趙州露刀劍。忽大悟。有偈曰。鼓吹轟轟袒半肩。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天。住後上堂。欲得現前莫存順逆。卓拄杖云。三祖大師變作馬面夜叉。向東弗于逮西瞿耶尼南贍部洲北郁單越。卻來山僧手裡呈身。元來只是一條黑漆拄杖。還見么。直饒見得入地獄如箭射。卓拄杖下座。上堂。拈拄杖曰。汝等諸人個個頂天立地肩橫楖栗。到處行腳勘驗諸方。更來這裡覓個甚麼。才輕輕拶著。便言。天臺普請南嶽遊山。我且問爾。還曾收得大食國里寶刀么。卓拄杖曰。切忌口銜羊角。僧問。牛頭未見四祖時如何。師曰。天下無貧人。曰見后如何。師曰。四海無富漢。乾道己丑七月二十五日將入寂。眾求偈。師瞪目下視。眾請益堅。遂書無無二字棄筆而逝。火後設利五色。塔于金斗峰。

泉州延福寒巖慧升禪師。建寧人也。上堂。喝一喝曰。盡十方世界會十世古今都盧。在里許逼逼塞塞了也。若乃放開一針鋒許。則大海西流巨岳倒卓。黿鼉魚龍鰕蟹蚯蚓。盡向平地上涌出波瀾游泳鼓舞。然雖如是。須向百尺竿頭自進

【現代漢語翻譯】現代漢語譯本：夜裡月色非常好，今天秋天的山色無限青翠。

安吉州道場無庵法全禪師，是姑蘇陳氏的兒子。東齋川和尚為他剃度。法全禪師長期跟隨佛智禪師學習。佛智禪師每次入室都會用『狗子無佛性』的話頭來問他，法全禪師都無法回答。一天，他聽到僧人唸誦五祖的偈頌說：『趙州露刀劍』，忽然大悟。於是作偈說：『鼓吹轟轟袒半肩，龍樓香噴益州船。有時赤腳弄明月，踏破五湖波底天。』住持道場后，法全禪師上堂說法：『想要當下明白，就不要執著于順境或逆境。』說完，他拄著禪杖說：『三祖大師變成馬面夜叉，面向東方的弗于逮（Purvavideha，東勝身洲），西方的瞿耶尼（Aparagodaniya，西牛賀洲），南方的贍部洲（Jambudvipa，南瞻部洲），北方的郁單越（Uttarakuru，北俱盧洲），卻來到山僧我的手裡現身。原來只是一條黑漆禪杖。還看見了嗎？即使你真的看見了，入地獄也像箭一樣快。』說完，他放下禪杖走下法座。又一次上堂，法全禪師拿起禪杖說：『你們這些人，個個頂天立地，肩上扛著楖栗木的枴杖，到處行腳參訪，勘驗各地的禪師，還來這裡尋找什麼？稍微觸碰一下，就說：『天臺山正在普請勞作，南嶽山正在遊山玩水。』我且問你們，你們曾經得到大食國（指西方國家）的寶刀嗎？』說完，他拄著禪杖說：『切記不要口銜羊角（比喻自相矛盾）。』有僧人問：『牛頭法融禪師未見四祖道信禪師時如何？』法全禪師說：『天下沒有貧窮的人。』僧人又問：『見四祖之後又如何？』法全禪師說：『四海沒有富裕的人。』乾道己丑年七月二十五日，法全禪師將要圓寂，眾弟子請求他留下偈語。法全禪師瞪大眼睛向下看。眾人懇請更加殷切，於是他寫下『無無』二字，丟下筆去世了。火化后，舍利呈現五種顏色，建塔于金斗峰。

泉州延福寒巖慧升禪師，是建寧人。上堂說法，大喝一聲說：『整個十方世界，過去、現在、未來的一切，都滿滿地塞在這裡了。』如果放開哪怕像針尖一樣小的空間，那麼大海就會向西流淌，巨大的山嶽就會倒立，黿、鼉、魚、龍、蝦、蟹、蚯蚓，都會在平地上涌出波瀾，游泳鼓舞。雖然是這樣，還須要在百尺竿頭更進一步。

【English Translation】 English version: The moonlight was exceptionally beautiful last night. Today, the autumn mountains are infinitely green.

Chan Master Wu'an Faquan of Daochang in Anji Prefecture was a son of the Chen family of Gusu. The monk Dongzhai Chuan shaved his head. The Master relied on Fozhi for a long time. Every time he entered the room, Zhi would ask him with the saying 'Does a dog have Buddha-nature?' The Master could not answer. One day, he heard a monk reciting the verse of the Fifth Patriarch, saying, 'Zhaozhou exposes swords and spears,' and suddenly had a great enlightenment. He then composed a verse saying, 'Drums and trumpets boom, half a shoulder bared, Fragrant spouts from the dragon tower, an Yizhou boat. Sometimes barefoot, playing with the bright moon, Trampling through the sky beneath the waves of the Five Lakes.' After residing in the monastery, Chan Master Faquan ascended the hall and said: 'If you want to understand the present, do not cling to favorable or adverse circumstances.' After saying this, he struck his staff and said: 'The Third Patriarch has transformed into a horse-faced Rakshasa, facing east to Purvavideha (Eastern Continent), west to Aparagodaniya (Western Continent), south to Jambudvipa (Southern Continent), and north to Uttarakuru (Northern Continent), yet appears in the hands of this mountain monk. Originally, it is just a black lacquer staff. Do you see it? Even if you truly see it, entering hell is as fast as an arrow.' After saying this, he put down his staff and descended from the seat. On another occasion, ascending the hall, Chan Master Faquan picked up his staff and said: 'All of you, each one stands upright, carrying a zhi-li (a kind of wood) staff across your shoulders, traveling everywhere to visit and examine various places. What are you looking for here? If you are touched even slightly, you say, 'Tiantai Mountain is engaged in universal labor, Nanyue Mountain is enjoying sightseeing.' Let me ask you, have you ever obtained the precious sword from the country of Dashi (referring to Western countries)?' After saying this, he struck his staff and said: 'Beware of holding a sheep's horn in your mouth (a metaphor for self-contradiction).' A monk asked: 'What was it like when Niutou Farong had not yet seen the Fourth Patriarch Daoxin?' Chan Master Faquan said: 'There are no poor people in the world.' The monk asked again: 'What was it like after seeing the Fourth Patriarch?' Chan Master Faquan said: 'There are no rich people in the four seas.' On the twenty-fifth day of the seventh month of the year Ji Chou in the Qiandao era, Chan Master Faquan was about to pass away. The disciples requested him to leave a verse. Chan Master Faquan stared down with wide eyes. The crowd pleaded even more earnestly, so he wrote the two characters 'Wu Wu' (no no), dropped his pen, and passed away. After cremation, the sarira (relics) appeared in five colors, and a pagoda was built on Jin Dou Peak.

Chan Master Huisheng of Hanyan in Yanfu, Quanzhou, was a native of Jianning. Ascending the hall to preach, he shouted loudly, saying: 'The entire ten directions of the world, the past, present, and future, are all crammed full here.' If you open up even a space as small as the tip of a needle, then the great sea will flow westward, the huge mountains will stand upside down, turtles, alligators, fish, dragons, shrimp, crabs, and earthworms will all surge up from the flat ground, creating waves, swimming, dancing, and rejoicing. Even so, you must advance further from the top of a hundred-foot pole.'

一步。則步步踏轉無盡藏輪。方知道。鼻孔搭在上唇。眉毛不在眼下。還相委悉么。復喝一喝曰。切忌轉喉觸諱。

大溈泰禪師法嗣

潭州慧通清旦禪師。蓬州嚴氏子。初出關至德山直泰。上堂。舉趙州曰。臺山婆子已為汝勘破了也。且道意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然翌日入室。山問。前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一坑埋卻。住後上堂。說佛說祖正如好肉剜瘡。舉古舉今猶若殘羹餿飯。一聞便悟已落第二頭。一舉便行早是不著便。須知個事如天普蓋似地普擎。師子游行不求伴侶。壯士展臂不借他力。佛祖拈掇不起。衲僧愿見無門。迷悟雙忘聖凡路絕。且道從上諸聖以何法示人。喝一喝曰。莫妄想。佛性和尚忌日上堂。三腳驢子弄蹄行。步步相隨不相到。樹頭驚起雙雙魚。拈來一老一不老。為憐松竹引清風。其奈出門便是草。因喚檀郎識得渠。大機大用都推倒。燒香勘證見根源。糞掃堆頭拾得寶。叢林浩浩謾商量。勸君莫謗先師好。

澧州靈巖仲安禪師。幼為比丘壯遊講肆。后謁圓悟于蔣山。時佛性為座元。師扣之即領旨。逮性住德山。遣師至鐘阜通嗣書。圓悟問。千里馳來不辱宗風。公案現成如何通訊。師曰。

【現代漢語翻譯】現代漢語譯本：進一步，則每一步都踏在無盡的寶藏之輪上。這才知道，鼻孔就在上嘴唇之上，眉毛不在眼睛之下。還明白了嗎？又大喝一聲說：『切記不要轉動喉嚨觸犯忌諱。』

大溈泰禪師的法嗣

潭州慧通清旦禪師，是蓬州嚴氏的兒子。最初出關到德山拜見大溈泰禪師。禪師上堂說法，引用趙州禪師的話說：『臺山的老婆子已經為你勘破了。』那麼，趙州禪師的用意在哪裡呢？良久，禪師說：『就地抓起黃葉拿走，進山推出白雲。』慧通禪師聽了，豁然開悟。第二天入室請教，大溈泰禪師問：『前百丈不落因果，為什麼會墮入野狐身？后百丈不昧因果，為什麼能脫離野狐身？』慧通禪師回答：『最好把他們一起埋掉。』後來慧通禪師住持一方，上堂說法：『說佛說祖，正像在好肉上剜瘡；舉古舉今，猶如殘羹餿飯。一聽就悟，已經落入第二義；一舉就行，早就已經不著邊際。須知這件事像天一樣普遍覆蓋，像地一樣普遍承載。獅子**不求伴侶，壯士伸展手臂不借他人之力。佛祖也拿捏不起，衲僧想要見到卻無門可入。迷悟雙忘，聖凡之路斷絕。』那麼，歷代諸聖用什麼方法來開示世人呢？大喝一聲說：『不要妄想！』在佛性和尚忌日上堂說法：『三腳驢子踮著腳行走，步步相隨卻不能相遇。樹梢上驚起成雙成對的魚兒，拈來一個老的，一個不老的。爲了憐惜松竹引來清風，無奈出門便是雜草。因為呼喚檀郎才認識了他，大機大用全都推倒。燒香勘驗見到根源，從糞掃堆里拾得寶貝。叢林里浩浩蕩蕩地商量，勸你們不要誹謗先師。』

澧州靈巖仲安禪師，年幼時出家為比丘，壯年時遊歷各地講學。後來在蔣山拜見圓悟禪師。當時佛性禪師是座元。仲安禪師向他請教，立刻領悟了禪旨。等到佛性禪師住持德山，派遣仲安禪師到鐘阜送嗣法書。圓悟禪師問：『千里迢迢趕來，沒有辱沒宗風。現成的公案，如何傳遞資訊？』仲安禪師回答：

【English Translation】 English version: Taking one step further, each step treads on the inexhaustible wheel of treasures. Only then will you realize that the nostrils are above the upper lip, and the eyebrows are not below the eyes. Do you understand? He then shouted, 'Beware of moving your throat and violating the taboo.'

Successor of Zen Master Tai of Dawei

Zen Master Qingdan Huitong of Tanzhou was the son of the Yan family of Pengzhou. He first went to Deshan to see Tai. In the Dharma hall, he quoted Zhao Zhou, saying, 'The old woman of Mount Tai has already seen through you.' What is the intention? After a long pause, he said, 'Gather the yellow leaves from the ground and take them away, push the white clouds out of the mountain.' Zen Master Huitong heard this and was enlightened. The next day, he entered the room for instruction. Tai asked, 'The former Baizhang did not fall into cause and effect, so why did he fall into the body of a wild fox? The latter Baizhang did not obscure cause and effect, so why was he able to escape the body of a wild fox?' Huitong replied, 'It is best to bury them together.' Later, Zen Master Huitong became the abbot of a monastery and said in the Dharma hall, 'Speaking of the Buddha and the Patriarchs is like cutting a sore on good flesh; citing the past and the present is like leftover stale food. To understand upon hearing is to fall into the second meaning; to act upon doing is to be off the mark. Know that this matter is like the sky covering everything, like the earth supporting everything. The lion's ** does not seek companions, the strong man stretches his arms without borrowing the strength of others. The Buddhas and Patriarchs cannot pick it up, and the monks want to see it but have no way to enter. Forget both delusion and enlightenment, and the path of the sacred and the mundane is cut off.' So, what method did the past sages use to enlighten people? He shouted, 'Do not妄想(wangxiang: engage in delusional thinking)!' On the anniversary of the death of Buddhist Monk Foxing, he said in the Dharma hall, 'The three-legged donkey walks on tiptoe, following each other step by step but unable to meet. A pair of fish are startled from the treetops, picking one old and one not old. To pity the pine and bamboo and bring in the clear wind, but when you go out the door, it is grass. Because you called檀郎(tanlang: a woman's lover) you recognized him, and all the great functions are overturned. Burning incense to verify the root, picking up treasures from the dung heap. The Sangha is vast and discussing, I advise you not to slander the good of the former teacher.'

Zen Master Zhong'an of Lingyan in Lizhou, became a Bhikkhu (Buddhist monk) in his youth and traveled to various places to lecture in his prime. Later, he visited Zen Master Yuanwu at Jiangshan. At that time, Zen Master Foxing was the head monk. Zen Master Zhong'an asked him for instruction and immediately understood the Zen旨(zhi: purpose, essence). When Zen Master Foxing became the abbot of Deshan, he sent Zen Master Zhong'an to Zhongfu to deliver the letter of Dharma succession. Zen Master Yuanwu asked, 'Coming from a thousand miles away, you have not disgraced the lineage. How do you communicate the message with the existing case?' Zen Master Zhong'an replied:

覿面相呈更無回互。曰此是德山底。那個是上座底。師曰。豈有第二人。曰背後底聻。師投書。悟笑曰。作家禪客天然有在。師曰。付與蔣山。次至僧堂前。師捧書問訊首座。座曰。玄沙白紙此自何來。師曰。久默斯要不務速說。今日拜呈幸希一覽。座便喝。師曰。作家首座。座又喝。師以書便打。座擬議。師曰。未明三八九。不免自沉吟。師以書復打一下曰。接時圓悟與佛眼見。悟曰。打我首座死了也。佛眼曰。官馬廝踢有甚憑據。師曰。說甚官馬廝踢。正是龍象蹴踏。悟喚師至曰。我五百人首座爾為甚麼打他。曰和尚也須吃一頓始得。悟顧佛眼吐舌。眼曰。未在。卻顧師問曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。意作么生。師鞠躬曰。所供並是詣實。眼笑曰。元來是屋裡人。又往見五祖自和尚通法眷書。祖曰。書里說個甚麼。師曰。文彩已彰。曰畢竟說個甚麼。師曰。當陽揮寶劍。曰近前來這裡不識幾個字。師曰。莫詐敗。祖顧侍者曰。是那裡僧。曰此上座向曾在和尚會下去。祖曰。怪得恁么滑頭。師曰。被和尚鈍置來。祖乃將書于香爐上熏曰南無三滿多沒陀南。師近前彈指而已。祖便開書。回德山日佛果佛眼皆有偈送之。未幾靈巖虛席。衲子投牒乞師住持。遂嗣大溈焉。上堂。參禪不究淵源。

【現代漢語翻譯】現代漢語譯本：覿面相呈，更無回互。（覿面相呈：直接面對；回互：含糊不清）（僧人）問：『這是德山（Deshan，人名）的，那個是上座（shangzuo，高僧）的？』師（禪師）說：『豈有第二人？』（僧人）問：『那背後（指書信內容）的呢？』師（禪師）投書（扔出書信）。（僧人）悟笑說：『作家禪客，天然有在。（作家禪客：精通禪法的僧人）』師（禪師）說：『付與蔣山（Jiangshan，地名）。』接著來到僧堂前，師（禪師）捧書問訊首座（shouzuo，寺院中職位最高的僧人）。首座（shouzuo）說：『玄沙（Xuansha，人名）白紙，此自何來？』師（禪師）說：『久默斯要，不務速說。今日拜呈，幸希一覽。（久默斯要：沉默很久才說出要點）』首座（shouzuo）便喝（大聲呵斥）。師（禪師）說：『作家首座（shouzuo）。』首座（shouzuo）又喝（大聲呵斥）。師（禪師）以書便打。首座（shouzuo）擬議（猶豫）。師（禪師）說：『未明三八九，不免自沉吟。（三八九：指禪宗公案）』師（禪師）以書復打一下說：『接時圓悟（Yuanwu，人名）與佛眼（Foyan，人名）見。』圓悟（Yuanwu）說：『打我首座（shouzuo）死了也。』佛眼（Foyan）說：『官馬廝踢，有甚憑據？（官馬廝踢：比喻雙方實力相當，爭鬥激烈）』師（禪師）說：『說甚官馬廝踢，正是龍象蹴踏。（龍象蹴踏：比喻高僧大德之間的交鋒）』圓悟（Yuanwu）喚師（禪師）至說：『我五百人首座（shouzuo），爾為甚麼打他？』（禪師）說：『和尚也須吃一頓始得。』圓悟（Yuanwu）顧佛眼（Foyan）吐舌。佛眼（Foyan）說：『未在。』卻顧師（禪師）問說：『空手把鋤頭，步行騎水牛。人從橋上過，橋流水不流。意作么生？』師（禪師）鞠躬說：『所供並是詣實。（詣實：真實不虛）』佛眼（Foyan）笑說：『元來是屋裡人。（屋裡人：指真正懂得禪法的人）』又往見五祖（Wuzu，人名）自和尚通法眷書。五祖（Wuzu）說：『書里說個甚麼？』師（禪師）說：『文彩已彰。』（五祖）說：『畢竟說個甚麼？』師（禪師）說：『當陽揮寶劍。（當陽揮寶劍：比喻當機立斷，斬斷煩惱）』（五祖）說：『近前來，這裡不識幾個字。』師（禪師）說：『莫詐敗。』五祖（Wuzu）顧侍者說：『是那裡僧？』（侍者）說：『此上座（shangzuo）向曾在和尚會下去。』五祖（Wuzu）說：『怪得恁么滑頭。』師（禪師）說：『被和尚鈍置來。（鈍置：埋沒，耽誤）』五祖（Wuzu）乃將書于香爐上熏說：『南無三滿多沒陀南。（Namo Samantabuddhanam，普遍的諸佛）』師（禪師）近前彈指而已。五祖（Wuzu）便開書。回德山（Deshan）日，佛果（Foguo，人名）佛眼（Foyan）皆有偈送之。未幾靈巖（Lingyan，地名）虛席，衲子投牒乞師（禪師）住持，遂嗣大溈（Dawei，地名）焉。上堂：參禪不究淵源。

【English Translation】 English version: Presenting face to face, there is no ambiguity. (A monk) asked: 'This is Deshan's (Deshan, a person's name), and that is the senior monk's (shangzuo, a high-ranking monk)?' The master (Zen master) said: 'How can there be a second person?' (The monk) asked: 'What about what's behind (referring to the content of the letter)?' The master (Zen master) threw the letter. (The monk) Wu laughed and said: 'A master Zen practitioner is naturally present.' The master (Zen master) said: 'Give it to Jiangshan (Jiangshan, a place name).' Then he came to the front of the monks' hall, and the master (Zen master) held the letter and greeted the head monk (shouzuo, the highest-ranking monk in the monastery). The head monk (shouzuo) said: 'Where does this Xuansha's (Xuansha, a person's name) blank paper come from?' The master (Zen master) said: 'It is essential to remain silent for a long time, and not rush to speak. Today, I respectfully present it, hoping for a glance.' The head monk (shouzuo) then shouted (scolded loudly). The master (Zen master) said: 'A master head monk (shouzuo).' The head monk (shouzuo) shouted again (scolded loudly). The master (Zen master) hit him with the letter. The head monk (shouzuo) hesitated. The master (Zen master) said: 'Not understanding three, eight, nine, one cannot help but ponder. (three, eight, nine: refers to Zen koans)' The master (Zen master) hit him again with the letter and said: 'When receiving, Yuanwu (Yuanwu, a person's name) and Foyan (Foyan, a person's name) see.' Yuanwu (Yuanwu) said: 'You have beaten my head monk (shouzuo) to death!' Foyan (Foyan) said: 'Official horses kicking each other, what evidence is there? (Official horses kicking each other: a metaphor for a fierce struggle between equals)' The master (Zen master) said: 'What official horses kicking each other? It is precisely dragons and elephants trampling. (Dragons and elephants trampling: a metaphor for the exchange between great monks)' Yuanwu (Yuanwu) called the master (Zen master) and said: 'My head monk (shouzuo) of five hundred people, why did you beat him?' (The Zen master) said: 'The abbot must also receive a beating first.' Yuanwu (Yuanwu) looked at Foyan (Foyan) and stuck out his tongue. Foyan (Foyan) said: 'Not yet.' Then he looked at the master (Zen master) and asked: 'Empty-handed holding a hoe, walking riding a water buffalo. People pass over the bridge, the bridge flows, the water does not flow. What is the meaning?' The master (Zen master) bowed and said: 'All offerings are truthful. (truthful: true and not false)' Foyan (Foyan) laughed and said: 'Originally, you are one of us. (one of us: refers to someone who truly understands Zen)' He also went to see Wuzu (Wuzu, a person's name) with a letter from the abbot to his Dharma relatives. Wuzu (Wuzu) said: 'What does the letter say?' The master (Zen master) said: 'The literary talent is already evident.' (Wuzu) said: 'What does it ultimately say?' The master (Zen master) said: 'Wielding a precious sword in Dangyang. (Wielding a precious sword in Dangyang: a metaphor for decisively cutting off afflictions)' (Wuzu) said: 'Come closer, I don't recognize a few words here.' The master (Zen master) said: 'Don't pretend to be defeated.' Wuzu (Wuzu) looked at the attendant and said: 'Where is this monk from?' (The attendant) said: 'This senior monk (shangzuo) once attended the abbot's assembly.' Wuzu (Wuzu) said: 'No wonder he is so slippery.' The master (Zen master) said: 'I have been neglected by the abbot. (neglected: buried, delayed)' Wuzu (Wuzu) then熏ed the letter on the incense burner and said: 'Namo Samantabuddhanam. (Namo Samantabuddhanam, universal Buddhas)' The master (Zen master) stepped forward and snapped his fingers. Wuzu (Wuzu) then opened the letter. On the day of returning to Deshan (Deshan), Foguo (Foguo, a person's name) and Foyan (Foyan) both sent verses. Before long, the seat at Lingyan (Lingyan, a place name) was vacant, and monks submitted petitions asking the master (Zen master) to reside there, and he then succeeded Dawei (Dawei, a place name). Ascending the hall: Studying Zen without investigating the source.

觸途盡為留礙。所以守其靜默澄寂虛閑墮在毒海。以弱勝強自是非他。立人我量見處偏枯。遂致優劣不分照不構用。用不離窠此乃學處不玄盡為流俗。到這裡須知有殺中透脫活處藏機。佛不可知祖莫能測。所以古人道。有時先照後用。且要共爾商量。有時先用后照。爾須是個漢始得。有時照用同時。爾又作么生抵當。有時照用不同時。爾又向甚麼處湊泊。還知么。穿楊箭與驚人句。不是臨時學得來。

成都府正法灝禪師上堂。舉永嘉到曹溪因緣乃曰。要識永嘉么。掀翻海岳求知己。要識祖師么。撥動乾坤建太平。二老不知何處去。卓拄杖曰。宗風千古播嘉聲。

成都府昭覺辯禪師上堂。毫釐有差天地懸隔。隔江人唱鷓鴣詞。錯認胡笳十八拍。要會么。欲得現前莫存順逆。五湖煙浪有誰爭。自是不歸歸便得。

護國元禪師法嗣

臺州國清簡堂行機禪師。本郡人姓楊氏。風姿挺異才壓儒林。年二十五棄妻拏學出世法。晚見此庵密有契識。出應莞山。刀耕火種單丁者一十七年。嘗有偈云。地爐無火客囊空。雪似楊花落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。豈以住山樂吾事耶。一日偶看斫樹倒地忽然大悟。平昔礙膺之物泮然冰釋。未幾有江州圓通之命。乃曰。吾道將行。

【現代漢語翻譯】現代漢語譯本：觸及之處皆成阻礙。因此，堅守靜默澄澈、空虛閑寂的狀態，反而會墮入毒海。以弱勝強，自以為是，否定他人。樹立人我的分別，見解就會偏頗狹隘。於是導致優劣不分，照用不能構成。運用不離舊窠，這都是學道不玄妙，完全是流俗的表現。到了這裡，要知道有殺中透脫、活處藏機的道理。佛不可知，祖師也無法測度。所以古人說：『有時先照後用，且要與你商量。有時先用后照，你須是個大丈夫才行。有時照用同時，你又該如何抵擋？有時照用不同時，你又該向何處靠攏？』還知道嗎？穿楊的箭法和驚人的詩句，不是臨時學得來的。成都府正法灝禪師上堂說法。舉永嘉（Yongjia，人名）到曹溪（Caoxi，地名）的因緣，於是說：『想要認識永嘉嗎？掀翻山海也要尋求知己。想要認識祖師嗎？撥動乾坤建立太平。』二位老人都不知道到哪裡去了。拿起拄杖說：『宗風千古流傳，播揚美好的聲譽。』成都府昭覺辯禪師上堂說法。『毫釐的差錯，天地就相隔遙遠。隔江的人唱著鷓鴣詞，卻錯認為是胡笳十八拍。』想要領會嗎？『想要當下顯現，就不要存在順逆的分別。五湖的煙波云浪，有誰會去爭奪？只是自己不迴歸，一旦迴歸就能夠得到。』護國元禪師的法嗣臺州國清簡堂行機禪師，本郡人，姓楊氏。風采挺拔出眾，才華壓倒儒林。二十五歲時拋棄妻子，學習出世之法。晚年見到此庵密，彼此心意相合。後來應邀前往莞山。像用刀耕地、用火種田一樣，獨自一人生活了十七年。曾經有偈語說：『地爐沒有火，行囊空空如也，雪花像楊花一樣飄落，一年將盡。撿起斷麻來穿補破舊的僧衣，不知道自己身處寂寥之中。』他常常對人說：『我還沒有真正安穩下來，難道是因為住在山裡就快樂了嗎？』有一天，偶然看到砍倒的樹木倒在地上，忽然大悟。平素阻礙胸懷的事物，像冰一樣融化消散。不久，朝廷下令讓他去江州圓通寺。於是他說：『我的道將要實行了。』

【English Translation】 English version: Every touch becomes an obstacle. Therefore, clinging to stillness, clarity, emptiness, and tranquility only leads to falling into a sea of poison. To overcome the strong with weakness, to be self-righteous and deny others, to establish distinctions between self and others, results in biased and narrow views. Consequently, one cannot distinguish between good and bad, and 'illumination' and 'application' cannot be integrated. Application that does not depart from the old ways indicates that one's learning is not profound and remains merely conventional. At this point, one must understand the principle of 'breakthrough within the killing,' and 'hidden opportunity within the living.' The Buddha is unknowable, and the Patriarchs cannot fathom it. Therefore, the ancients said: 'Sometimes illumination precedes application, and I want to discuss it with you. Sometimes application precedes illumination, and you must be a true hero to understand. Sometimes illumination and application occur simultaneously, and how will you resist? Sometimes illumination and application do not occur at the same time, and where will you turn?' Do you know? The arrow that pierces the willow and the startling verse are not learned on the spur of the moment. Zen Master Zhengfa Hao of Chengdu Prefecture ascended the Dharma hall. Citing the karmic connection of Yongjia (Yongjia, a person's name) arriving at Caoxi (Caoxi, a place name), he then said: 'Do you want to know Yongjia? Turn the mountains and seas upside down to seek a confidant. Do you want to know the Patriarch? Stir up the universe to establish peace.' The two old men, where have they gone? He struck his staff and said: 'The style of our school has been passed down for thousands of years, spreading a good reputation.' Zen Master Zhao Juebian of Chengdu Prefecture ascended the Dharma hall. 'A difference of a hair's breadth separates heaven and earth. The person across the river sings a partridge song, but mistakes it for the Eighteen Songs of a Nomad Flute.' Do you want to understand? 'If you want it to appear right now, do not harbor notions of compliance or defiance. Who would contend for the misty waves of the Five Lakes? It is simply that one does not return; once one returns, one can attain it.' Successor of Zen Master Huguo Yuan Zen Master Xingji of Jiantang at Guoqing Temple in Taizhou was a native of this prefecture, surnamed Yang. His demeanor was outstanding, and his talent surpassed the Confucian scholars. At the age of twenty-five, he abandoned his wife and children to study the Dharma of transcending the world. In his later years, he met Ciammi and had a tacit understanding with him. He then responded to an invitation to go to Wanshan. Like cultivating the land with a knife and planting with fire, he lived alone for seventeen years. He once had a verse that said: 'The earth stove has no fire, the traveler's bag is empty, snow falls like willow catkins, the year is coming to an end. Picking up broken hemp to mend my tattered robe, I do not know that I am in the midst of solitude.' He often said to people: 'I am not yet truly settled; is it because living in the mountains makes me happy?' One day, he happened to see a chopped tree fall to the ground and suddenly had a great enlightenment. The things that had been obstructing his chest melted away like ice. Soon after, the court ordered him to go to Yuantong Temple in Jiangzhou. Then he said: 'My path is about to be practiced.'

即欣然曳杖而去。登座說法雲。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。上堂。單明自己樂是苦因。趣向宗乘地獄劫住。五日一參三八普說自揚家醜。更若問理問事問心問性充由叵耐。若是英靈漢。窺藩不入據鼎不嘗。便於未有生佛以前轉得身。卻於今時大官路上捷行闊步。終不向老鼠窟草窠里頭出頭沒。若也根性陋劣。要去有滋味處咬嚼。遇著義學阿師遞相錮鏴。直饒說得云興雨現。也是蝦蟆化龍下梢依舊吃泥吃土。堪作甚麼。上堂。仲秋八月旦。庭戶入新涼。不露風骨句。愁人知夜長。上堂。無隔宿恩可參臨濟禪。有肯諾意難續楊岐派。窮廝煎餓廝炒。大海只將折筋攪。爾死我活。猛火然鐺煮佛喋。恁么作用方可撐門拄戶。更說聲和響順形直影端。驢年也未夢見僧問。三聖問雪峰。透網金鱗未審以何為食。峰云。待汝出網來即向汝道意旨如何。師曰。同途不同轍。曰三聖道。一千五百人善知識話頭也不識。峰云。老僧住持事繁又作么生。師曰。前箭猶輕后箭深。曰只如雪竇道。可惜放過好與三十棒。這棒一棒也較不得。直是罕遇作家。意又作么生。師曰。陣敗說兵書。曰這棒是三聖合吃雪峰合吃。師以拂子擊禪床曰。這裡薦取。示眾云。衲僧拄杖子不用則已。用則如鴆鳥落水魚鱉皆

【現代漢語翻譯】現代漢語譯本即欣然拄著枴杖離開了。登上法座說法：『圓通（指融會貫通，沒有阻礙）不開設賣藥的店舖，只賣死貓頭。不知道哪個沒有思量的人，吃了會全身冒冷汗。』上堂（指禪宗的一種說法形式）。只明白自己的快樂是痛苦的根源，趨向宗乘（指禪宗的宗旨）就是住在地獄裡。五天一次參禪，每逢三八日（指陰曆每月初三、初八、十三、十八、二十三、二十八日）普遍說法，是自己揭揚家醜。如果再問道理、問事情、問心、問性，那就實在令人難以忍受。如果是英靈的漢子，窺視藩籬而不進入，得到寶鼎而不品嚐。便能在沒有生佛以前就轉過身來，卻在當今的大官路上快速行走，闊步前進，始終不向老鼠洞、草窠里出頭露面。如果根性鄙陋低下，要去有滋味的地方咬嚼，遇到義學阿師（指精通義理的僧人）互相束縛。即使說得天花亂墜，也像蛤蟆變成龍，最終還是吃泥土。能有什麼用呢？上堂。仲秋八月的第一天，庭院門戶進入了新的涼意。不顯露風骨的句子，讓愁人知道夜晚漫長。上堂。沒有隔夜的恩情可以參臨濟禪（指臨濟宗的禪法），有肯定承諾的心意難以延續楊岐派（指楊岐派的禪法）。窮困地互相煎熬，飢餓地互相炒作。大海也只能用折斷的筋來攪動。你死我活，用猛火在鍋里煮佛，喋喋不休。這樣作用才可以支撐門戶。如果再說聲音和諧、響應順暢、形體正直、影子端正，那就像驢年也夢不見一樣。僧人問：『三聖（指僧人名）問雪峰（指僧人名），透網金鱗（比喻已開悟的人）不知道用什麼來做食物？』雪峰說：『等你出了網，我就告訴你。』意思是怎麼樣？師父說：『同路不同轍。』三聖說：『一千五百人善知識（指有德行的僧人），連話頭也不認識。』雪峰說：『老僧住持寺院事務繁忙，又該怎麼辦？』師父說：『前箭猶輕后箭深。』就像雪竇（指僧人名）說的：『可惜放過了，應該給他三十棒。』這棒一棒也少不得，真是難得遇到作家（指有作為的人）。意思又怎麼樣？師父說：『陣敗了才說兵書。』這棒是三聖該吃，還是雪峰該吃？師父用拂子擊打禪床說：『在這裡領會。』向大眾開示說：『衲僧（指僧人）的拄杖，不用則已，用起來就像鴆鳥落入水中，魚鱉都會中毒。』

【English Translation】 English version Then he happily went away with his staff. Ascending the seat, he preached: 'Yuantong (referring to thorough understanding without obstruction) does not open a pharmacy, but only sells dead cat heads. I wonder who, without thinking, will break out in a cold sweat after eating it.' Ascending the hall (a form of preaching in Zen Buddhism). Only understanding that one's own happiness is the root of suffering, and heading towards the Zongcheng (the tenets of Zen Buddhism) is like living in hell. Attending Zen meditation every five days, and universally preaching on the third and eighth days of each lunar month (referring to the 3rd, 8th, 13th, 18th, 23rd, and 28th days of the lunar month), is like exposing one's own family scandals. If you further ask about reason, ask about things, ask about the mind, ask about nature, then it is truly unbearable. If you are a heroic man, peeking at the fence without entering, obtaining the treasure cauldron without tasting it, then you can turn around before there were Buddhas, and walk quickly and stride forward on the great official road of today, never showing your face in rat holes or grass nests. If your nature is base and inferior, and you want to chew on flavorful things, and you encounter virtuous teachers of doctrine who bind each other, even if they speak eloquently, it is like a toad transforming into a dragon, ultimately still eating mud and soil. What use is it? Ascending the hall. On the first day of the eighth month of mid-autumn, a new coolness enters the courtyard doors. A sentence that does not reveal its mettle makes the sorrowful person know that the night is long. Ascending the hall. There is no overnight kindness to participate in Linji Zen (referring to the Zen method of the Linji school), and it is difficult to continue the Yangqi school (referring to the Zen method of the Yangqi school) with a willing intention. Impoverishedly tormenting each other, hungrily frying each other. The sea can only be stirred with broken tendons. You die, I live, using fierce fire to cook the Buddha in a pot, chattering endlessly. Only such action can support the household. If you further say that the sound is harmonious, the response is smooth, the form is upright, and the shadow is straight, then it is like not even dreaming of it in the year of the donkey. A monk asked: 'Sansheng (referring to the name of a monk) asked Xuefeng (referring to the name of a monk), what does a golden carp that has passed through the net (a metaphor for an enlightened person) eat?' Xuefeng said: 'I will tell you when you get out of the net.' What is the meaning? The master said: 'Same road, different tracks.' Sansheng said: 'Fifteen hundred virtuous teachers (referring to monks with virtue) do not even recognize the topic of conversation.' Xuefeng said: 'The old monk is busy managing the affairs of the monastery, so what should I do?' The master said: 'The front arrow is light, the back arrow is deep.' Just like what Xuedou (referring to the name of a monk) said: 'It's a pity to let it go, he should be given thirty blows.' Not even one of these blows can be spared, it is truly rare to encounter a master (referring to a person with accomplishment). What is the meaning? The master said: 'Only after the battle is lost do you talk about military strategy.' Should Sansheng eat this blow, or should Xuefeng eat it? The master struck the Zen bed with a whisk and said: 'Comprehend it here.' Instructing the assembly, he said: 'The staff of a monk, if not used, is fine, but when used, it is like a poisonous bird falling into the water, and all the fish and turtles will be poisoned.'

死。正按傍提風颯颯地。獨步大方殺活在我。所以道。千人排門不如一人拔關。若一人拔關。千人萬人得到安樂田地。還知么。鴛鴦繡出從君看。不把金針度與人。示眾云。觀色即空。成大智故不住生死。觀空即色。成大悲故不證涅槃。生死不住涅槃不證。漢地不收秦地不管。且道在甚麼處安身立命。莫是昭昭於心目之間而相不可睹。晃晃於色塵之內而理不可分么。莫是起坐鎮相隨語默同居止么。若恁么總是髑髏前敲磕。須知過量人自有過量用。且作么生是過量用。北斗藏身雖有語。出羣訊息少人知。

鎮江府焦山或庵師體禪師。臺州羅氏子。上堂。舉臨濟示眾四喝公案。乃召眾曰。這個公案天下老宿拈掇甚多。弟恐皆未盡善。焦山不免四棱著地。與諸人分明註解一遍。如何是踞地師子咄。如何是金剛王寶劍咄。如何是探竿影草咄。如何是一喝不作一喝用咄。若也未會拄杖子與焦山吐露看。卓一下曰。笑里有刀。又卓一下曰。毒蛇無眼。又卓一下曰。忍俊不禁。又卓一下曰。出門是路。更有一機舉話。長老也理會不得。上堂。年年浴佛在今朝。目擊迦維路不遙。果是當時曾示現。宜乎惡水驀頭澆。上堂。熱月須搖扇。寒來旋著衣。若言空過日。大似不知時。上堂。道生一。無角鐵牛眠少室。一生二。祖父開田說

【現代漢語翻譯】現代漢語譯本死。正如提婆達多推山壓佛，狂風呼嘯一般。我獨自掌握著生殺大權。所以說，千人排門不如一人拔關。如果一人拔開關隘，千人萬人都能到達安樂的田地。還知道嗎？鴛鴦繡出來給你看，卻不把金針傳授給別人。開示大眾說，觀察色相即是空，成就大智慧，所以不住于生死。觀察空性即是色相，成就大悲心，所以不證入涅槃。不住于生死，不證入涅槃，漢地不收留，秦地也不管轄。那麼，究竟在哪裡安身立命呢？莫非是在心目之間明明朗朗，卻又無法用眼睛看到？莫非是在色塵之內晃晃蕩蕩，而道理又無法分割？莫非是起立坐下都跟隨，說話沉默都一起行動？如果這樣理解，那都是在死人頭骨前敲打。要知道超越常人的人自有超越常人的作用。那麼，什麼是超越常人的作用呢？北斗星隱藏身形，雖然有話要說，但超群脫俗的訊息很少有人知道。

鎮江府焦山或庵師體禪師，是臺州羅氏的兒子。上堂說法，舉了臨濟禪師開示大眾的四喝公案。於是召集大眾說，這個公案天下的老禪師們拿來講解的很多，但我恐怕都還沒有完全講好。焦山不免要徹底地、清清楚楚地為各位註解一遍。什麼是『踞地師子咄』？什麼是『金剛王寶劍咄』？什麼是『探竿影草咄』？什麼是一喝不作一喝用咄？如果還不明白，拄杖子就替焦山吐露出來給你們看看。用拄杖敲一下說，笑裡藏刀。又敲一下說，毒蛇無眼。又敲一下說，忍不住笑了出來。又敲一下說，出門就是路。更有一種隨機應變的說法，老禪師們也未必能理解。上堂說法。每年浴佛都在今天，親眼看到迦毗羅衛國的道路並不遙遠。果真是當時曾經示現，理應被髒水當頭澆下。上堂說法。熱天需要搖扇子，冷天就穿上衣服。如果說白白地度過一天，那就太不識時務了。上堂說法。道生一，無角的鐵牛在少室山睡覺。一生二，祖父輩就開始開墾田地說地。

【English Translation】 English version Death. Just like Devadatta (a cousin of the Buddha who tried to kill him) pushing a mountain to crush the Buddha, the wind howls fiercely. I alone control the power of life and death. Therefore, it is said that a thousand people pushing at the gate are not as good as one person opening the lock. If one person opens the lock, thousands and millions of people can reach the field of peace and happiness. Do you know? The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others. He instructed the assembly, 'Observing form is emptiness, achieving great wisdom, therefore not dwelling in birth and death. Observing emptiness is form, achieving great compassion, therefore not realizing Nirvana. Not dwelling in birth and death, not realizing Nirvana, neither the Han land accepts, nor the Qin land governs. Then, where exactly do you settle down and establish your life? Could it be that it is clearly and brightly between the eyes and mind, yet cannot be seen with the eyes? Could it be that it is vaguely within the dust of form, yet the principle cannot be divided? Could it be that rising and sitting follow along, speaking and being silent dwell together? If you understand it this way, it is all knocking on the skull. You must know that a person who surpasses the ordinary has extraordinary uses. Then, what is extraordinary use? The Big Dipper hides its body, although there are words to say, few people know the news of surpassing the crowd.'

Chan Master Huian Shiti of Jiao Mountain in Zhenjiang Prefecture was a son of the Luo family in Taizhou. Ascending the hall, he cited the case of Linji (Linji Yixuan, a famous Chan master of the Tang Dynasty) instructing the assembly with four shouts. Then he summoned the assembly and said, 'Many old monks in the world have picked up this case and explained it, but I am afraid that they have not all done it well. Jiao Mountain cannot avoid being thorough and clearly annotating it for everyone. What is 'the lion crouching on the ground shouts'? What is 'the Vajra King's precious sword shouts'? What is 'probing the pole and shadowing the grass shouts'? What is 'one shout not used as one shout shouts'? If you still don't understand, the staff will reveal it to you on behalf of Jiao Mountain.' He tapped the staff once and said, 'A knife hidden in a smile.' He tapped it again and said, 'A poisonous snake has no eyes.' He tapped it again and said, 'Unable to restrain from laughing.' He tapped it again and said, 'Going out is the road.' There is also a kind of expedient saying that old monks may not be able to understand. Ascending the hall. Every year, bathing the Buddha is on this day, seeing with one's own eyes that the road to Kapilavastu (the birthplace of the Buddha) is not far away. If it was indeed manifested at that time, it is appropriate to be poured with dirty water on the head. Ascending the hall. In hot weather, you need to wave a fan, and when it gets cold, you put on clothes. If you say you spend the day in vain, then you are too ignorant of the times. Ascending the hall. The Tao gives birth to one, the hornless iron ox sleeps in Shaoshi Mountain (where the Shaolin Monastery is located). One gives birth to two, the ancestors began to cultivate the fields and talk about the land.

大義。二生三。梁間紫燕語呢喃。三生萬物。男兒活計離窠窟。多處添少處減。大蟲怕吃生人膽。有若無實若虛。爭掩驪龍明月珠。是則是。只如焦山坐斷諸方舌頭一句。作么生道。肚無偏僻病。不怕冷油齏。拍禪床下座。僧問。如何是即心即佛。師曰。鼎州出獰爭神。曰如何是非心非佛。師曰。閩蜀同風。曰如何是不是心不是佛不是物。師曰。窮坑難滿。問起滅不停時如何。師曰。謝供養。問我有沒絃琴。久居在曠野。不是不會彈。未遇知音者。知音既遇。未審如何品弄。師曰。鐘作鐘鳴。鼓作鼓響。曰云門放洞山三頓棒意旨如何。師曰。和身倒和身擂。曰飯袋子江西湖南便恁么去又作么生。師曰。淚出痛腸。曰真金須是紅爐煆。白玉還他妙手磨。師曰。添一點也難為。室中常舉苕帚柄問學者曰。依稀苕帚柄。彷彿赤斑蛇。眾皆下語不契。有僧請益。師示以頌曰。依稀苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爺。淳熙己亥八月朔示微疾。染翰別郡守曾公。逮夜半書偈辭眾曰。鐵樹開華。雄雞生卵。七十二年。搖籃繩斷。擲筆云寂。

常州華藏湛堂智深禪師。武林人也。佛涅槃日上堂。兜率降生雙林示滅。掘地討天虛空釘橛。四十九年播土揚塵。三百餘會納盡敗缺。盡力佈網張羅。未免喚龜作鱉。末得拘尸

【現代漢語翻譯】現代漢語譯本：大義（深刻的道理）。二生三。梁間的紫燕呢喃細語。三生萬物。男兒的營生要離開安樂窩。多的地方要減少，少的地方要增加。老虎害怕吃生人的膽。有好像沒有，實在好像空虛。爭著掩蓋驪龍（傳說中的黑龍）的明月珠。是這樣，但就像焦山（地名）坐斷諸方舌頭（使所有人都無法辯駁）的一句話，該怎麼說呢？肚子里沒有偏頗的毛病，不怕冷的醃菜。拍了一下禪床就下座了。有僧人問：『什麼是即心即佛？』師父說：『鼎州（地名）出猙獰的神。』僧人問：『什麼是非心非佛？』師父說：『閩地和蜀地風俗相同。』僧人問：『如何是不是心不是佛不是物？』師父說：『窮坑難以填滿。』僧人問：『生滅不停的時候如何是好？』師父說：『謝謝你的供養。』僧人問：『我有一張沒有弦的琴，長久地放在曠野。不是我不會彈，只是沒有遇到知音。知音既然遇到了，不知道該如何彈奏？』師父說：『敲鐘就發出鐘的聲音，打鼓就發出鼓的聲音。』僧人問：『雲門（禪宗大師）打洞山（禪宗大師）三頓棒，意旨是什麼？』師父說：『一起倒下就一起捶打。』僧人問：『飯桶們從江西湖南就這樣去了，又該怎麼辦？』師父說：『眼淚從痛楚的腸子里流出來。』僧人問：『真金必須要在紅爐里鍛鍊，白玉還要靠妙手來打磨。』師父說：『添一點也很難。』師父經常在室內舉起苕帚柄問學者說：『依稀是苕帚柄，彷彿是赤斑蛇。』大家都回答不上來。有個僧人請求開示，師父用頌語開示說：『依稀是苕帚柄，彷彿是赤斑蛇。棒下沒有生忍，臨機不認識爹。』淳熙己亥年八月初一，師父略微感到不適，寫字和郡守曾公告別。到了半夜，寫下偈語向大家告別說：『鐵樹開花，雄雞生卵。七十二年，搖籃繩斷。』扔下筆就圓寂了。

常州華藏湛堂智深禪師，是武林人。在佛涅槃日上堂說法：兜率天（佛教中的天界）降生，雙林（佛陀涅槃之地）示滅。掘地討天，虛空釘橛（比喻不可能的事情）。四十九年播土揚塵，三百餘會納盡敗缺（指說法很多，但效果不佳）。盡力佈網張羅，未免喚龜作鱉（比喻徒勞無功）。最終沒能到達拘尸那迦（佛陀涅槃之地）。

【English Translation】 English version: Profound meaning. Two gives rise to three. Purple swallows in the rafters murmur softly. Three gives rise to all things. A man's livelihood requires leaving the comfortable nest. Reduce where there is excess, add where there is deficiency. Tigers fear eating the gall of living people. It is as if there is something, yet it is not; it is as if it is empty, yet it is real. They compete to conceal the bright moon pearl of the black dragon (a legendary black dragon). It is so, but like the saying of Jiaoshan (place name) cutting off the tongues of all directions (making everyone unable to argue), how should it be said? If there is no biased illness in the stomach, one is not afraid of cold pickled vegetables. He struck the Zen bed and descended from the seat. A monk asked: 'What is 'mind is Buddha'?' The master said: 'Dingzhou (place name) produces ferocious gods.' The monk asked: 'What is 'neither mind nor Buddha'?' The master said: 'The customs of Min and Shu are the same.' The monk asked: 'What is 'neither mind, nor Buddha, nor thing'?' The master said: 'A bottomless pit is difficult to fill.' The monk asked: 'What is to be done when arising and ceasing do not stop?' The master said: 'Thank you for your offering.' The monk asked: 'I have a stringless zither, which has long been placed in the wilderness. It is not that I cannot play it, but I have not met a kindred spirit. Now that I have met a kindred spirit, how should I play it?' The master said: 'When the bell is struck, it makes the sound of a bell; when the drum is beaten, it makes the sound of a drum.' The monk asked: 'What is the meaning of Yunmen (Zen master) striking Dongshan (Zen master) three times with a staff?' The master said: 'Fall together and beat together.' The monk asked: 'If the rice bags go from Jiangxi and Hunan in this way, what should be done?' The master said: 'Tears come from the painful intestines.' The monk asked: 'True gold must be tempered in a red furnace, and white jade must be polished by skillful hands.' The master said: 'It is difficult to add even a little.' The master often held up a broom handle in the room and asked the students: 'It vaguely resembles a broom handle, and it seems like a red-spotted snake.' None of them could answer. A monk asked for instruction, and the master instructed with a verse: 'It vaguely resembles a broom handle, and it seems like a red-spotted snake. There is no patience under the staff, and one does not recognize one's father at the critical moment.' On the first day of the eighth month of the Chunxi year of Jihai, the master felt slightly unwell, wrote a letter to bid farewell to the prefect Zeng. At midnight, he wrote a verse to bid farewell to everyone, saying: 'The iron tree blooms, the rooster lays an egg. Seventy-two years, the cradle rope is broken.' He threw down his pen and passed away.

Zen Master Zhishen of Huazang Zhantang in Changzhou, was a native of Wulin. On the day of Buddha's Nirvana, he ascended the hall and said: Descending from Tushita Heaven (a heaven in Buddhism), demonstrating extinction in the Shuanglin Grove (the place of Buddha's Nirvana). Digging the ground to find the sky, nailing a peg in the void (metaphors for impossible things). For forty-nine years, scattering earth and raising dust, in more than three hundred assemblies, he exhausted all failures and shortcomings (referring to many teachings, but with poor results). He tried his best to cast nets and set traps, but inevitably called a turtle a turtle (a metaphor for futile efforts). In the end, he could not reach Kushinagar (the place of Buddha's Nirvana).

城畔槨示雙趺。旁人冷眼看來。大似弄巧成拙。卓拄杖曰。若無這個道理。千古之下誰把口說。且道是甚麼道理。癡人面前切忌漏泄。參政錢端禮居士。字處和號松窗。從此庵發明己事。後於宗門旨趣一一極之。淳熙丙申冬簡堂歸住平田遂與往來。丁酉秋微恙修書召堂及國清瑞巖主僧。有訣別之語。堂與二禪詣榻次。公起趺坐言笑移時。即書曰。浮世虛幻本無去來。四大五蘊必無終盡。雖佛祖具大威德力。亦不能免這一著子。天下老和尚一切善知識。還有跳得過者無。蓋為地水火風因緣和合暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定立處皆真。順風使帆上下水。皆可因齋慶贊去留自在。此是上來諸聖開大解脫一路涅槃門。本來清凈空寂境界無為之大道也。今吾如是豈不快哉。塵勞外緣一時掃盡。荷諸山垂顧咸愿證明。伏惟珍重。置筆顧簡堂曰。某坐去好臥去好。堂曰。相公去便了。理會甚坐與臥耶。公笑曰。法兄當爲祖道自愛。遂斂目而逝。

靈隱遠禪師法嗣

慶元府東山齊已禪師。邛州謝氏子。上堂。舉修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是移華兼蝶至。薦得非擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉

【現代漢語翻譯】現代漢語譯本城墻邊上，（有人）把棺材打開，展示（死者）盤腿而坐的雙腳。旁邊的人冷眼旁觀，看來好像是弄巧成拙。卓禪師拄著枴杖說：『如果沒有這個道理，千百年后誰會把它說出來呢？』且說這是什麼道理？（就是）在愚癡的人面前切忌泄露（真機）。參政錢端禮居士（Qian Duanli，官名，字處和，號松窗），從此庵（Ci An）闡明了自己的事情，後來對於宗門的旨趣一一窮盡。淳熙丙申年冬天，簡堂（Jiantang）回到平田居住，於是與他交往。丁酉年秋天，（錢端禮）稍微有些疾病，修書召簡堂以及國清寺（Guoqing Temple）、瑞巖寺（Ruiyan Temple）的主持僧人，有訣別的話語。簡堂與兩位禪師來到床邊，錢端禮起身盤腿而坐，談笑了一會兒，就寫道：『浮世虛幻，本來就沒有來去。四大五蘊，必定沒有終盡。即使佛祖具有大威德力，也不能免除這一著。天下的老和尚、一切善知識，還有誰能跳得過這一關呢？（身體）不過是地、水、火、風因緣和合暫時湊合在一起，不可錯誤地認為自己擁有。大丈夫光明磊落，該用勁的地方把得住，所立之處皆是真實。順風使帆，上下水，都可以因齋慶贊，去留自在。這是從前諸聖開闢大解脫之路、涅槃之門，本來清凈空寂的境界，無為的大道啊。現在我這樣，豈不快樂！塵世的勞累、外在的因緣一時掃盡。承蒙諸位山僧垂顧，希望各位能夠證明。伏惟珍重。』放下筆，（錢端禮）看著簡堂說：『我坐著去好呢，還是躺著去好呢？』簡堂說：『相公您去就是了，理會什麼坐著還是躺著呢？』錢端禮笑著說：『法兄您應當爲了祖師的道業而自愛。』於是閉上眼睛去世了。

靈隱遠禪師（Lingyin Yuan）的法嗣慶元府東山齊已禪師（Dongshan Qiyi，地名+人名），邛州謝氏之子。上堂說法，舉修山主（Xiushan Zhu）的偈語說：『是柱不見柱，非柱不見柱，是非已去了，是非里薦取。』召集大眾說：『薦得是移華兼蝶至，薦得非擔泉帶月歸。』是也好，鄭州的梨勝過青州的棗；非也好，像山的路通往蓬萊島。是也不是，都沒有交涉。

【English Translation】 English version Beside the city wall, (someone) opened the coffin, displaying the deceased's legs crossed in a lotus position. Onlookers watched with detached eyes, seemingly a case of 'overcleverness defeats its own purpose.' Chan Master Zhuo, leaning on his staff, said, 'If there were not this principle, who would speak of it after thousands of years?' And what is this principle? (It is that) one must never reveal (the truth) before a foolish person. Layman Qian Duanli (Qian Duanli, official title, courtesy name Chuhe, sobriquet Songchu), a policy advisor, elucidated his own affairs from this hermitage (Ci An), and later exhausted the tenets of the sect one by one. In the winter of the bing-shen year of the Chunxi era, Jiantang returned to live in Pingtian, and thus associated with him. In the autumn of the ding-you year, (Qian Duanli) fell slightly ill and wrote letters summoning Jiantang and the head monks of Guoqing Temple (Guoqing Temple) and Ruiyan Temple (Ruiyan Temple), with words of farewell. Jiantang and two Chan monks came to his bedside. Qian Duanli rose, sat in the lotus position, and chatted and laughed for a while, then wrote: 'The floating world is illusory, originally without coming or going. The four elements and five aggregates are certainly without end. Even the Buddhas possess great power and virtue, but cannot avoid this move. Among all the old monks and virtuous teachers in the world, who can jump over this hurdle? (The body) is merely a temporary combination of earth, water, fire, and wind, not to be mistaken as one's own. A great man is upright and forthright, holding firm where he should exert effort, and everything he establishes is true. Sailing with the wind, going up and down the water, all can be celebrated with vegetarian feasts, free to come and go. This is the path of great liberation opened by the past sages, the gate of Nirvana, the originally pure and empty realm, the unconditioned Great Way. Now that I am like this, how joyful! The toil of the world and external conditions are swept away at once. I am grateful for the attention of the monks of the mountains, and I hope that you will all bear witness. I respectfully bid you farewell.' Putting down the pen, (Qian Duanli) looked at Jiantang and said, 'Is it better for me to go sitting or lying down?' Jiantang said, 'Sir, just go, why bother about sitting or lying down?' Qian Duanli smiled and said, 'Brother in the Dharma, you should cherish yourself for the sake of the ancestral path.' Then he closed his eyes and passed away.

Successor of Chan Master Lingyin Yuan (Lingyin Yuan) Chan Master Dongshan Qiyi (Dongshan Qiyi, place name + person name) of Qingyuan Prefecture, son of the Xie family of Qiong Prefecture. Ascending the Dharma seat, he cited the verse of Abbot Xiushan (Xiushan Zhu): 'It is a pillar, but you don't see the pillar; it is not a pillar, but you don't see the pillar. Right and wrong have already passed; recommend it within right and wrong.' He summoned the assembly and said, 'To recommend it is to move flowers and bring butterflies; not to recommend it is to carry water and return with the moon.' Is it good? The pears of Zhengzhou are better than the dates of Qingzhou; is it not good? The road of Xiangshan leads to Penglai Island. Whether it is or isn't, it has nothing to do with it.

。踏著秤錘硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵會也么。知事少時煩惱少。識人多處是非多。蓮社會道友請上堂。漸漸雞皮鶴髮。父少而子老。看看行步躘蹱。疑殺木上座。直饒金玉滿堂。照顧白拈賊。豈免衰殘老病。正好著精彩。任汝千般快樂。渠儂合自由。無常終是到來。歸堂喫茶去。唯有徑路修行依舊打之繞。但念阿彌陀佛。念得不濟事。復曰。啞這條活路。已被善導和尚直截指出了也。是爾諸人朝夕在徑路中往來。因甚麼當面蹉過阿彌陀佛。這裡薦得便可除迷倒障。拔猶預箭。截疑惑網。斷癡愛河。伐心稠林。浣心垢濁。正心諂曲。絕心生死。然後轉入那邊。抬起腳向佛祖履踐不到處進一步。開卻口向佛祖言詮不到處說一句。喚回善導和尚別求徑路修行。其或準前舍父逃走。流落他鄉撞東磕西。苦哉阿彌陀佛。

撫州疏山歸云如本禪師。臺州人也。上堂久雨不晴戊在丙丁。通身泥水露出眼睛。且道是甚麼眼睛。卓拄杖曰。林間泥滑滑。時叫兩三聲。

覺阿上人日本國滕氏子也。十四得度受具。習大小乘有聲。二十九屬商者自中都回言禪宗之盛。阿奮然拉法弟金慶航海而來。袖香拜靈隱佛海禪師。海問其來。阿輒書而對。復書曰。我國無禪宗。唯講五宗經論。國主無姓氏號金輪王。以嘉

【現代漢語翻譯】現代漢語譯本：踏著秤錘硬得像鐵一樣。並非沒有交涉。金剛寶劍當頭斬截。阿呵呵，會了嗎？知道的事情少，煩惱就少；認識的人多，是非就多。蓮社的道友請上堂。漸漸地雞皮鶴髮，父親年輕而兒子老。看看走路蹣跚，懷疑死了木上座。即使金玉滿堂，也要提防白晝的盜賊。怎麼能免除衰老病死？正好展現精彩。任憑你千般快樂，他終究要自由。無常最終還是會到來。回禪堂喝茶去。只有沿著小路修行依舊打轉。只是唸誦阿彌陀佛（Amitabha，梵語，意為無量光或無量壽），念得也不濟事。又說，這條啞巴的活路，已經被善導和尚直接指出來了。是你們這些人早晚在小路上往來，為什麼當面錯過阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）？在這裡領會了，便可以除去迷惑顛倒的障礙，拔掉猶豫的箭，截斷疑惑的網，斬斷癡愛的河流，砍伐心中的稠密森林，洗滌心中的污垢，端正心中的諂媚，斷絕心中的生死，然後轉入那邊。抬起腳向佛祖（Buddha，意為覺悟者）履踐不到的地方進一步，張開口向佛祖（Buddha，意為覺悟者）言語詮釋不到的地方說一句。喚回善導和尚別求小路修行。如果還是像以前一樣捨棄父親逃走，流落他鄉，到處碰壁，真是可悲啊，阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）！撫州疏山歸云如本禪師，臺州人。上堂說：久雨不晴，戊在丙丁。渾身泥水，露出眼睛。且說這是什麼眼睛？拄著枴杖說：林間泥濘滑溜，時而叫兩三聲。覺阿上人是日本國滕氏的兒子。十四歲剃度受具足戒，學習大小乘佛法，頗有名聲。二十九歲時，有商人從中都回來，說禪宗興盛。覺阿（Kakua，音譯名）於是奮然帶著法弟金慶航海而來，帶著香拜見靈隱佛海禪師。佛海禪師問他從哪裡來，覺阿（Kakua，音譯名）就寫字回答。又寫道：我國沒有禪宗，只講五宗經論。國主沒有姓氏，號金輪王，以嘉

【English Translation】 English version: Treading on the weight of the steelyard, it's as hard as iron. It's not that there's no connection. The Vajra (Diamond) sword cuts off right at the head. Aha ha! Do you understand? Knowing less brings less trouble; knowing more people brings more gossip. Fellow practitioners of the Lotus Society, please come to the hall. Gradually, the skin becomes like chicken skin, the hair like crane feathers; the father is young while the son is old. Look at the staggering gait, suspecting the death of the wooden seated monk. Even if gold and jade fill the hall, beware of the daylight thief. How can one avoid decay, old age, sickness, and death? It's precisely the time to show brilliance. Let you have a thousand kinds of joy, he will eventually be free. Impermanence will ultimately arrive. Return to the hall for tea. Only the path of practice remains the same, going around and around. Just recite Amitabha (Amitabha, Sanskrit for 'Infinite Light' or 'Infinite Life'), but reciting it is not effective. Again, he said, 'This mute's path to life has already been directly pointed out by Master Shandao.' You people go back and forth on this path morning and evening, why do you miss Amitabha (Amitabha, Sanskrit for 'Infinite Light' or 'Infinite Life') right in front of your face? Understanding here can remove the obstacles of delusion and confusion, pull out the arrow of hesitation, cut off the net of doubt, sever the river of infatuation and love, cut down the dense forest of the mind, cleanse the defilements of the mind, rectify the crookedness of the mind, and end the life and death of the mind. Then, turn to the other side. Lift your foot and take a step further into the place where the Buddhas (Buddha, meaning 'the awakened one') and Patriarchs cannot tread. Open your mouth and say a word in the place where the Buddhas (Buddha, meaning 'the awakened one') and Patriarchs cannot express. Call back Master Shandao to seek another path of practice. If one still abandons his father and runs away as before, wandering in foreign lands, bumping into things everywhere, how pitiful, Amitabha (Amitabha, Sanskrit for 'Infinite Light' or 'Infinite Life')! Zen Master Guigui Rufen of Shushan in Fuzhou was a native of Taizhou. Ascending the hall, he said: 'Long rain without clearing, Earth is in Fire. The whole body is covered in mud, revealing the eyes. Tell me, what kind of eyes are these?' He struck his staff and said: 'The forest path is muddy and slippery, occasionally calling out two or three times.' The Venerable Kakua (Kakua, transliterated name) was the son of the Fujiwara clan in Japan. At the age of fourteen, he was ordained and received the full precepts, studying the Mahayana and Hinayana teachings with a good reputation. At the age of twenty-nine, a merchant returned from Zhongdu, saying that Zen Buddhism was flourishing. Kakua (Kakua, transliterated name) then resolutely took his Dharma brother, Jinqing, and sailed across the sea, bringing incense to pay respects to Zen Master Fohai of Lingyin Temple. Zen Master Fohai asked him where he came from, and Kakua (Kakua, transliterated name) wrote in response. He also wrote: 'Our country has no Zen Buddhism, only lectures on the Five Schools of scriptures and treatises. The ruler of the country has no surname, and is called the Golden Wheel King, with Jia'

應改元舍位出家名行真。年四十四。王子七歲令受位。今已五載。度僧無進納而講義高者賜之。某等仰服。

聖朝遠公禪師之名。特詣丈室禮拜。愿傳心印以度迷津。且如心佛及眾生是三無差別離相離言假言顯之。禪師如何開示。海曰。眾生虛妄見見。佛見世界。阿書曰。無明因何而有。海便打。阿即命海升座決疑。明年秋辭游金陵抵長蘆江岸。聞鼓聲忽大悟。始知佛海垂手旨趣旋靈隱。述五偈敘所見。辭海東歸偈曰。航海來探教外傳。要離知見脫蹄筌。諸方參遍草鞋破。水在澄潭月在天(其一)掃盡葛藤與知見。信手拈來全體現。腦後圓光徹太虛。千機萬機一時轉(其二)妙處如何說向人。倒地便起自分明。驀然踏著故田地。倒裹幞頭孤路行(其三)求真滅妄元非妙。即妄明真都是錯。堪笑靈山老古錐。當陽拋下破木杓(其四)豎拳下喝少賣弄。說是說非入泥水。截斷千差休指注。一聲歸笛啰啰哩(其五)海稱善書偈贈行。歸本國住睿山寺。洎通嗣法書海已入寂矣。

內翰曾開居士字天游。久參圓悟。暨往來大慧之門有日矣。紹興辛未佛海補三衢光孝。公與超然居士趙公訪之。問曰。如何是善知識。海曰燈籠露柱貓兒狗子。公曰。為甚麼贊即歡喜毀即煩惱。海曰。侍郎曾見善知識否。公曰。某三十年參

問何言不見。海曰。向歡喜處見煩惱處見。公擬議。海震聲便喝公擬對。海曰。開口底不是。公惘然。海召曰侍郎向甚麼處去也。公猛省遂點頭。說偈曰。咄哉瞎驢叢林妖蘗。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。海曰。也只得一橛。

知府葛郯居士。字謙問號信齋。少擢上第。玩意禪悅首謁無庵全禪師求指南。庵令究即心即佛久無所契。請曰。師有何方便使某得入。庵曰。居士大無厭生已。而佛海來居劍池公因從游。乃舉無庵所示之語請為眾普說。海發揮之曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日舉不是心不是佛不是物豁然頓明頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金師窟。無庵肯之即遣書頌呈佛海。海報曰。此事非紙筆可既。居士能過我當有所聞矣。遂復至虎丘。海迎之曰居士見處止可入佛境界。入魔境界猶未得在公加禮不已。海正容曰。何不道金毛跳入野狐窟。公乃痛領。嘗問諸禪曰。夫婦二人相打通兒子作證。且道證父即是證母即是。或庵體禪師著語曰。小出大遇。淳熙六年守臨川。八年感疾一夕忽索筆書偈曰。大洋海里打鼓須彌山上聞鐘。業鏡忽然撲破翻身跳出虛空。召僚屬示之曰。生之與死

【現代漢語翻譯】現代漢語譯本問：如何說『不見』？佛海禪師說：『向歡喜處見，煩惱處見。』葛郯居士剛要擬議，佛海禪師大聲呵斥，讓他不要擬議對答。佛海禪師說：『開口說的就不是了。』葛郯居士茫然不知所措。佛海禪師呼喚道：『侍郎，你向什麼地方去了？』葛郯居士猛然醒悟，於是點頭。並說偈語道：『咄，真是瞎驢，叢林中的妖孽！震地一聲，天機泄露。有人再問我意如何，拿起拂塵就劈頭截斷。』佛海禪師說：『也只得到一截。』

知府葛郯居士（Ge Tan，官名，字謙問，號信齋），年少時高中進士。喜歡禪悅，首先拜謁無庵全禪師（Wu'an Quan）求教。無庵禪師讓他參究『即心即佛』，很久都沒有領悟。於是請教說：『禪師有什麼方便法門，能使我得以入門？』無庵禪師說：『居士你太沒有厭離心了。』之後佛海禪師（Fohai）來到劍池，葛郯居士於是跟隨他遊學。於是舉出無庵禪師所示之語，請佛海禪師為大家普遍解說。佛海禪師發揮說：『即心即佛，眉毛拖地。非心非佛，雙眼橫生。蝴蝶夢中家萬里，子規枝上月三更。』住了十幾天后返回。一天，葛郯居士忽然頓悟，明白了『不是心，不是佛，不是物』的道理，於是作頌說：『非心非佛亦非物，五鳳樓前山突兀。艷陽影里倒翻身，野狐跳入金師窟。』無庵禪師認可了他的見解，於是寫信和頌呈給佛海禪師。佛海禪師回覆說：『此事非紙筆可以表達。居士如果能來我這裡，我當有所聞。』於是又來到虎丘。佛海禪師迎接他說：『居士你所見之處，只可以進入佛的境界，進入魔的境界還不行。』葛郯居士更加恭敬。佛海禪師正色道：『何不說金毛獅子跳入野狐貍的洞穴？』葛郯居士於是痛快領悟。曾經問眾禪師說：『夫婦二人相打，通姦的兒子作證，且說證明父親是對的，還是證明母親是對的？』或庵體禪師（Huoan Ti）著語說：『小出大遇。』淳熙六年，葛郯居士任臨川太守。淳熙八年，感到疾病，一天晚上忽然索筆寫偈語說：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然撲破，翻身跳出虛空。』召集僚屬給他們看，說：『生與死』

【English Translation】 English version Asked: What is meant by 'not seeing'? Hai (Fohai, a Chan master) said: 'See it in the place of joy, see it in the place of煩惱(fan nao, affliction/trouble)'. The layman Ge (Ge Tan, a layman) was about to deliberate, Hai (Fohai) shouted loudly, telling him not to deliberate and answer. Hai (Fohai) said: 'What is spoken is not it.' The layman Ge (Ge Tan) was at a loss. Hai (Fohai) called out: '侍郎(shilang, a court title), where are you going?' The layman Ge (Ge Tan) suddenly woke up and nodded. And said in a verse: 'Bah, what a blind donkey, a妖孽(yao nie, monster/evil) in the jungle! With a earth-shaking sound, the heavenly secret is revealed. If someone asks me what I mean, I will cut them off with a拂子(fuzi, a whisk) right in the face.' Hai (Fohai) said: 'You only get a piece of it.'

Prefect Ge Tan (Ge Tan, a government official, styled Qianwen, named Xinzai), passed the imperial examination at a young age. He enjoyed Chan meditation and first visited Chan Master Wu'an Quan (Wu'an Quan, a Chan master) to seek guidance. Wu'an (Wu'an Quan) ordered him to investigate '即心即佛(jixin jifo, mind is Buddha)', but he could not understand it for a long time. So he asked: 'What convenient method does the master have to enable me to enter?' Wu'an (Wu'an Quan) said: 'Layman, you have too little厭離心(yanli xin, aversion).' Later, Chan Master Fohai (Fohai, a Chan master) came to Jianchi, and the layman Ge (Ge Tan) followed him to study. So he brought up the words shown by Chan Master Wu'an (Wu'an Quan) and asked Chan Master Fohai (Fohai) to explain them to everyone. Chan Master Fohai (Fohai) elaborated: '即心即佛(jixin jifo, mind is Buddha), eyebrows drag on the ground. 非心非佛(feixin feifo, not mind not Buddha), eyes grow horizontally. Home is ten thousand miles away in a butterfly dream, the moon is in the third watch on a cuckoo branch.' He stayed for more than ten days before returning. One day, the layman Ge (Ge Tan) suddenly realized the principle of 'not mind, not Buddha, not thing', so he wrote a verse saying: 'Not mind, not Buddha, nor thing, the mountain stands abruptly in front of the Five Phoenix Tower. Turning upside down in the bright sunshine, the wild fox jumps into the golden lion's cave.' Chan Master Wu'an (Wu'an Quan) approved of his understanding, so he wrote a letter and presented the verse to Chan Master Fohai (Fohai). Chan Master Fohai (Fohai) replied: 'This matter cannot be expressed in paper and pen. If the layman can come to me, I will hear something.' So he came to Tiger Hill again. Chan Master Fohai (Fohai) greeted him and said: 'What you have seen can only enter the realm of Buddha, but entering the realm of魔(mo, demon) is not yet possible.' The layman Ge (Ge Tan) became more respectful. Chan Master Fohai (Fohai) said sternly: 'Why not say that the golden-haired lion jumped into the wild fox's cave?' The layman Ge (Ge Tan) then realized it thoroughly. He once asked the Chan masters: 'A couple is fighting, and the adulterous son testifies. Is it right to prove the father, or is it right to prove the mother?' Chan Master Huoan Ti (Huoan Ti, a Chan master) commented: 'Small out, big encounter.' In the sixth year of Chunxi, the layman Ge (Ge Tan) served as the prefect of Linchuan. In the eighth year of Chunxi, he felt ill. One night, he suddenly asked for a pen and wrote a verse saying: 'Drumming in the ocean, hearing the bell on Mount Sumeru. The karma mirror suddenly breaks, and I jump out of the void.' He summoned his colleagues to show them and said: 'Life and death'

如晝與夜無足怪者。若以道論安得生死。若作生死會則去道遠矣。語畢端坐而化。

華藏民禪師法嗣

臨安府徑山別峰寶印禪師。嘉州李氏子。自幼通六經而厭俗務。乃從德山清素得度具戒。后聽華嚴起信既盡其說。棄依密印于中峰。一日印舉。僧問巖頭起滅不停時如何。巖叱曰。是誰起滅。師啟悟即首肯。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問。從上諸聖以何接人。師豎拳。悟曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。悟亦舉拳。相交大笑而止。后至徑山謁大慧。慧問。甚處來。師曰。西川。慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。慧忻然掃室延之。慧南遷師乃西還。連主數剎。后再出峽住保寧金山雪竇徑山。開堂升座曰。世尊初成正覺。于鹿野苑中轉四諦法輪。憍陳如比丘最初悟道。後來真凈禪師初住洞山。拈云。今日新豐洞里。只轉個拄杖子。遂拈拄杖著左邊云。還有最初悟道者么。若無丈夫自有沖天志。莫向如來行處行。遂喝一喝下座。若是印上座則不然。今日向鳳皇山裡初無工夫轉四諦法輪。亦無氣力轉拄杖子。只教諸人行須緩步語要低聲。何故欲得不招無間業。莫謗如來正法輪。上堂。三世諸佛以一句演百千萬億句。收百千萬億句只在一句。祖師

【現代漢語翻譯】現代漢語譯本像白天和黑夜一樣，生死本是常態，不足為奇。如果從道的角度來談論，哪裡會有生死呢？如果執著于生死，那就離道遠了。說完，便端坐而逝。

華**禪師的法嗣

臨安府徑山別峰寶印禪師，是嘉州李氏之子。他從小就精通六經，但厭倦世俗事務，於是跟隨德山清素剃度受戒。後來聽聞《華嚴經》和《起信論》，窮盡了其中的道理。之後，他捨棄了清素，依止中峰。一天，密印禪師舉起話頭，有僧人問：『巖頭禪師說起滅不停的時候，該如何理解？』密印禪師呵斥道：『是誰在起滅？』寶印禪師因此開悟，連連點頭稱是。後來，圓悟禪師回到昭覺寺，密印禪師派寶印禪師前去拜見。寶印禪師跟隨大眾進入方丈室，圓悟禪師問道：『歷代諸佛用什麼來接引人？』寶印禪師豎起拳頭。圓悟禪師說：『這是老衲我所用的，那麼歷代諸佛用的是什麼呢？』寶印禪師用拳頭揮打過去。圓悟禪師也舉起拳頭，兩人相視大笑而止。之後，寶印禪師前往徑山拜見大慧禪師。大慧禪師問道：『從哪裡來？』寶印禪師說：『西川。』大慧禪師說：『還沒出劍門關，就該打你三十棒了。』寶印禪師說：『不該驚動和尚您。』大慧禪師高興地打掃房間，留他住下。大慧禪師南遷后，寶印禪師便回到西川，先後主持了數座寺廟。後來再次出川，住持保寧、金山、雪竇、徑山等寺。開堂升座時說：『世尊最初成就正覺，在鹿野苑中轉動四諦法輪，憍陳如比丘最初悟道。後來真凈禪師初住洞山時，拈起話頭說：今日新豐洞里，只轉動一根拄杖子。』於是拿起拄杖放在左邊說：『還有最初悟道的人嗎？如果沒有，大丈夫自有沖天之志，不要在如來走過的地方行走。』說完喝了一聲，便下座。如果是印上座我，那就不是這樣。今日在鳳凰山裡，我最初就沒有工夫轉動四諦法輪，也沒有力氣轉動拄杖子，只是教導各位行路要放慢腳步，說話要壓低聲音。為什麼呢？想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』上堂時說：『三世諸佛用一句話演說出百千萬億句話，又將百千萬億句話收攝為一句話。祖師...

【English Translation】 English version That day and night are not strange. If discussing with Dao, how can there be birth and death? If one makes a birth and death meeting, then one is far from Dao. After speaking, he sat upright and passed away.

Successor of Chan Master Hua**

Chan Master Biefeng Baoyin of Jingshan in Lin'an Prefecture was a son of the Li family of Jia Prefecture. From a young age, he was versed in the Six Classics but厭倦俗務 (yanjuan swu - tired of worldly affairs). He then followed Qingsu of Deshan to be ordained and receive the precepts. Later, after listening to the Avatamsaka Sutra and the Awakening of Faith, he exhausted their teachings. He then abandoned Qingsu and relied on Miyin at Zhongfeng. One day, Miyin raised a topic. A monk asked, 'What about when Yan-tou said arising and ceasing doesn't stop?' Yan scolded, 'Who is arising and ceasing?' The master was enlightened and immediately nodded in agreement. When Yuanwu returned to Zhao Jue, Miyin sent the master to visit. Because he followed the crowd into the room, Yuanwu asked, 'What do all the sages from above use to receive people?' The master raised his fist. Yuanwu said, 'This is what this old monk uses. What is it that all the sages from above use?' The master waved his fist at him. Yuanwu also raised his fist. They laughed together and stopped. Later, he went to Jingshan to visit Dahui. Dahui asked, 'Where are you from?' The master said, 'Western Sichuan.' Dahui said, 'You haven't left the Jianmen Pass, and I've already given you thirty blows.' The master said, 'It's not appropriate to disturb the abbot.' Dahui happily swept the room and invited him to stay. After Dahui moved south, the master returned to the west. He successively presided over several temples. Later, he went out of the gorge again and resided at Baoning, Jinshan, Xuetou, and Jingshan. When he opened the hall and ascended the seat, he said, 'When the World Honored One first attained perfect enlightenment, he turned the Four Noble Truths Dharma wheel in the Deer Park. The Bhikshu Ajnatakaundinya was the first to attain enlightenment. Later, when Chan Master Zhenjing first resided at Dongshan, he picked up the topic and said, 'Today in the New Feng Cave, I only turn a staff.' Then he picked up the staff and placed it on the left side, saying, 'Is there anyone who has attained enlightenment for the first time? If not, a great man has his own ambition to soar to the sky, do not walk where the Tathagata has walked.' Then he shouted and descended from the seat. If it were Abbot Yin, it would not be like this. Today in Phoenix Mountain, I initially have no time to turn the Four Noble Truths Dharma wheel, nor do I have the strength to turn the staff. I only teach everyone to walk slowly and speak softly. Why? If you want to avoid the karma of uninterrupted hell, do not slander the Tathagata's true Dharma wheel.' When he ascended the hall, he said, 'The Buddhas of the three worlds use one sentence to expound hundreds of millions of sentences, and gather hundreds of millions of sentences into one sentence. The Patriarch...

門下半句也無。只恁么合吃多少痛棒。諸仁者。且諸佛是祖師是。若道佛是祖不是祖是佛不是。取捨未忘。若道佛祖一時是佛祖一時不是顢頇不少。且截斷葛藤一句作么生道。大蟲裹紙帽。好笑又驚人。復舉僧問巖頭。浩浩塵中如何辯主。頭云。銅砂鑼里滿盛油。師曰。大小巖頭打失鼻孔。忽有人問保寧。浩浩塵中如何辯主。只對他道。天寒不及卸帽。上堂。六月初一燒空赤日。十字街頭雪深一尺。掃除不暇迴避不及。凍得東村廖鬍子。半夜著靴水上立。上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙蕖。師至徑山彌浹　孝宗皇帝召對選德殿。稱旨入對。日賜肩輿于東華門內。十年二月上注圓覺經。遣使馳賜命作序。師年邁益厭住持。十五年冬奏乞庵居得請。紹熙元年十一月往見交承智策禪師與之言別。策問行日。師曰。水到渠成歸索紙書十二月初七夜雞鳴時九字如期而化。奉蛻質返寺之法堂留七日。顏色明潤髮長頂溫。越七日葬于庵之西崗。謚慈辯禪師。塔曰智光。

昭覺元禪師法嗣

鳳棲慧觀禪師上堂。前村落葉盡。深院桂花殘。此夜初冬節。從茲特地寒。所以道。欲識佛性義當觀時節因緣。時節若至其理自彰。喝一喝。恁么說話成人者少。敗人者多。

文殊道禪師

【現代漢語翻譯】現代漢語譯本門下半句也沒有。像這樣，合該吃多少痛棒。各位仁者，那麼諸佛是祖師嗎？如果說佛是祖師，或者不是祖師，是佛或者不是佛，都是取捨之心未忘。如果說佛和祖師一時是，或者佛和祖師一時不是，都是糊塗不清。那麼截斷葛藤的一句話該怎麼說呢？大蟲裹著紙帽，好笑又驚人。又舉例說，有僧人問巖頭（Yantou，禪師名），『浩浩塵世中如何辨別主人？』巖頭說：『銅砂鑼里盛滿了油。』我說，巖頭（Yantou）大大地失了鼻孔。如果有人問保寧（Baoning，地名或禪師名），『浩浩塵世中如何辨別主人？』只對他說：『天冷了，來不及卸帽子。』上堂說法，六月初一，晴空萬里，赤日炎炎；十字街頭，雪深一尺。掃除來不及，迴避也來不及，凍得東村的廖鬍子（Liaohuzi，人名），半夜裡穿著靴子站在水上。上堂說法，想用意識去除妄念，妄念難以去除；想通過妄念來明白真心，道路反而更加迂迴。桶底一旦踢穿，就無所顧忌，隨便一步都是一朵芙蕖（Furu，荷花的別稱）。禪師到徑山（Jingshan，山名），住了很久。孝宗皇帝（Xiaozong Emperor，皇帝名）在選德殿召見，禪師的回答很合皇帝的心意。皇帝每天在東華門內賜予肩輿（Jianyu，一種交通工具）。十年二月，禪師上書註解《圓覺經》（Yuanjue Jing，佛經名），皇帝派使者飛速送來，並命禪師作序。禪師年老，更加厭倦住持的事務。十五年冬天，上奏請求在庵中隱居，得到批準。紹熙元年十一月，前往拜見交承智策禪師（Jiaocheng Zhice Chanshi，禪師名）與之告別。智策禪師問禪師的動身之日。禪師說：『水到渠成。』於是索要紙筆，寫下『十二月初七夜雞鳴時』九個字，如期圓寂。將蛻化的遺體送回寺廟的法堂，停放七日，顏色明潤，頭髮長長，頭頂溫暖。七日後，安葬在庵的西崗。謚號慈辯禪師（Cibian Chanshi），塔名智光（Zhi Guang）。昭覺元禪師（Zhaojue Yuan Chanshi，禪師名）的法嗣鳳棲慧觀禪師（Fengqi Huiguan Chanshi，禪師名）上堂說法，前村的落葉都掉光了，深院裡的桂花也凋殘了。今夜是初冬的節氣，從此以後會格外寒冷。所以說，想要認識佛性的意義，應當觀察時節因緣。時節如果到了，其中的道理自然會彰顯。喝一聲。像這樣說話，成事的人少，敗事的人多。文殊道禪師（Wenshu Dao Chanshi，禪師名）

【English Translation】 English version Not even half a sentence remains. Just like this, how many painful blows should one receive? All you benevolent ones, are all Buddhas patriarchs? If you say the Buddha is the patriarch, or is not the patriarch, is the Buddha or is not the Buddha, then grasping and rejecting have not been forgotten. If you say the Buddha and the patriarch are the same at one time, or the Buddha and the patriarch are not the same at one time, then you are extremely muddled. So, how should one speak the sentence that cuts off the entanglements? A tiger wearing a paper hat is both laughable and frightening. Again, a monk asked Yantou (Yantou, name of a Zen master), 'How does one discern the master amidst the vast dust?' Yantou said, 'A copper sand gong is filled with oil.' I say, the great Yantou (Yantou) has lost his nostrils. If someone asks Baoning (Baoning, place name or name of a Zen master), 'How does one discern the master amidst the vast dust?' Just tell him, 'It's cold, there's no time to take off my hat.' Ascending the hall, on the first day of the sixth month, the sky is clear and the sun is scorching; at the crossroads, the snow is a foot deep. There's no time to sweep it away, no time to avoid it, freezing the old man Liao of the eastern village (Liaohuzi, a person's name), who stands on the water wearing boots in the middle of the night. Ascending the hall, using the mind to eliminate delusion is difficult; using delusion to understand the true mind makes the path even more circuitous. Once the bottom of the bucket is kicked through, there are no more taboos, and every casual step is a lotus (Furu, another name for lotus). The master arrived at Jingshan (Jingshan, name of a mountain) and stayed for a long time. Emperor Xiaozong (Xiaozong Emperor, name of an emperor) summoned him to the Xuande Hall. The master's answers pleased the emperor. Every day, the emperor bestowed a palanquin (Jianyu, a type of transportation) inside the Donghua Gate. In the second month of the tenth year, the master presented a commentary on the 'Complete Enlightenment Sutra' (Yuanjue Jing, name of a Buddhist scripture). The emperor sent a messenger to deliver it swiftly and ordered the master to write a preface. The master was old and increasingly tired of the abbot's duties. In the winter of the fifteenth year, he requested to retire to a hermitage and was granted permission. In the eleventh month of the first year of Shaoxi, he went to see Zen Master Jiaocheng Zhice (Jiaocheng Zhice Chanshi, name of a Zen master) to say goodbye. Zen Master Zhice asked about the day of his departure. The master said, 'When the water comes, the channel is formed.' Then he asked for paper and brush and wrote the nine characters 'The seventh night of the twelfth month, at the crowing of the rooster,' and passed away as predicted. The transformed remains were returned to the Dharma hall of the temple and laid there for seven days. The complexion was bright and moist, the hair grew longer, and the crown of the head was warm. After seven days, he was buried on the western hill of the hermitage. His posthumous title was Zen Master Cibian (Cibian Chanshi), and the pagoda was named Zhi Guang (Zhi Guang). Successor of Zen Master Zhaojue Yuan (Zhaojue Yuan Chanshi, name of a Zen master) Zen Master Fengqi Huiguan (Fengqi Huiguan Chanshi, name of a Zen master) ascended the hall and said, 'The fallen leaves in the front village are all gone, and the osmanthus flowers in the deep courtyard have withered. Tonight is the beginning of winter, and from now on it will be especially cold.' Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' If the time comes, the principle will naturally be revealed.' A shout. Speaking like this, few succeed, and many fail. Zen Master Wenshu Dao (Wenshu Dao Chanshi, name of a Zen master)

法嗣

潭州楚安慧方禪師。本郡許氏子。參道禪師于大別。未幾改寺為神霄宮。附商舟過湘南。舟中聞岸人操鄉音。厲聲云叫那。由是有省。即說偈曰。沔水江心喚一聲。此時方得契平生。多年相別重相見。千聖同歸一路行。住後上堂。臨老方稱住持。全無些子玄機。開口十字九乖。問東便乃答西。如斯出世討甚玄微。有時拈三放兩。有時就令而施。雖然如是同道方知。且道知底事作么生。直須打翻鼻孔始得。上堂。達磨祖師在腳底。踏不著兮提不起。子細當頭放下看。病在當時誰手裡。張公會看脈。李公會使藥。兩個競頭醫一時用不著藥不相投。錯錯喫茶去。

常德府文殊思業禪師。世為屠宰。一日戮豬次忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊。殊曰。爾正殺豬時見個甚麼便乃剃頭行腳。師遂作鼓刀勢。殊喝曰。這屠兒參堂去。師便下參堂。住文殊日上堂。舉趙州勘婆話。乃曰。勘破婆子。面青眼黑。趙州老漢。瞞我不得。

何山珣禪師法嗣

婺州義烏稠巖了赟禪師上堂。舉趙州狗子無佛性話。乃曰。趙州狗子無佛性。萬疊青山藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄。

待制潘良貴居士字義榮。年四十回心祖闈

【現代漢語翻譯】現代漢語譯本法嗣

潭州楚安慧方禪師，是本郡許氏之子。他曾在大別山參訪道禪師。不久，道禪師將寺廟改為神霄宮。楚安慧方禪師跟隨商船經過湘南時，在船中聽到岸邊的人用鄉音大聲喊叫『叫那』。由此他有所領悟，於是說了偈語：『沔水江心喚一聲，此時方得契平生。多年相別重相見，千聖同歸一路行。』

住持寺廟后，楚安慧方禪師上堂說法：『臨老才稱住持，全無些子玄機。開口十字九乖，問東便乃答西。如斯出世討甚玄微。有時拈三放兩，有時就令而施。雖然如是同道方知。』且說道，知底事作么生？直須打翻鼻孔始得。上堂：『達磨祖師（Bodhidharma）在腳底，踏不著兮提不起。子細當頭放下看，病在當時誰手裡。張公會看脈，李公會使藥。兩個競頭醫一時用不著藥不相投。錯錯喫茶去。』

常德府文殊思業禪師，世代以屠宰為業。一日，在殺豬時忽然洞徹心源，於是放棄屠宰業出家為比丘。他作偈說：『昨日夜叉心，今朝菩薩面。菩薩與夜叉，不隔一條線。』前去拜見文殊禪師（Manjusri）。文殊禪師說：『你正殺豬時見個甚麼便乃剃頭行腳？』思業禪師於是作出揮刀殺豬的姿勢。文殊禪師喝道：『這屠兒參堂去！』思業禪師便下參堂。住持文殊寺后，思業禪師上堂，舉趙州勘婆的話，乃說：『勘破婆子，面青眼黑。趙州老漢，瞞我不得。』

何山珣禪師法嗣

婺州義烏稠巖了赟禪師上堂。舉趙州狗子無佛性話。乃曰：『趙州狗子無佛性，萬疊青山藏古鏡。赤腳波斯入大唐，八臂那吒（eight-armed Nezha）行正令。咄。』

待制潘良貴居士，字義榮，年四十回心祖闈。

【English Translation】 English version Dharma Heir

Chan Master Chu'an Huifang of Tan Prefecture was a son of the Xu family from this region. He visited Chan Master Dao at Dabie Mountain. Not long after, Dao Chan Master changed the temple into the Divine Empyrean Palace. Chu'an Huifang followed a merchant ship passing through Southern Xiang. On the ship, he heard people on the shore loudly shouting 'Jiao Na' in their local dialect. From this, he had an awakening and spoke the following verse: 'A shout from the heart of the Mian River, at this moment, I finally accord with my lifelong aspiration. After many years of separation, we meet again, a thousand sages return together on the same path.'

After residing at the temple, Chan Master Chu'an Huifang ascended the hall and said: 'Only in old age do I claim the title of abbot, with absolutely no subtle mechanism. Opening my mouth, nine out of ten words are wrong, ask about the east and I answer about the west. What profound mystery is there to seek in such a worldly existence? Sometimes I pick up three and release two, sometimes I act according to the situation. Although it is like this, only those who share the same path understand.' And what about the matter of knowing the bottom line? You must overturn your nostrils to get it. Ascending the hall: 'Bodhidharma is under your feet, you can't step on him, nor can you lift him up. Carefully put it down and look at it, who has the illness in their hands at that time? Zhang can read pulses, Li can use medicine. The two compete to treat, but for a time, the medicine is useless and doesn't match. Wrong, wrong, go have some tea.'

Chan Master Wenshu Siye of Changde Prefecture was a butcher by trade for generations. One day, while slaughtering a pig, he suddenly penetrated to the source of his mind, so he abandoned his trade and became a Bhikkhu. He composed a verse saying: 'Yesterday, the heart of a Yaksha (yaksa), today, the face of a Bodhisattva (bodhisattva). Bodhisattva and Yaksha, are not separated by a single line.' He went to visit Chan Master Wenshu. Chan Master Wenshu said: 'What did you see when you were slaughtering pigs that made you shave your head and travel?' Siye Chan Master then made a gesture of wielding a knife to slaughter a pig. Chan Master Wenshu shouted: 'This butcher, go to the meditation hall!' Siye Chan Master then went down to the meditation hall. After residing at Wenshu Temple, Siye Chan Master ascended the hall, citing Zhao Zhou's (Zhaozhou) examination of the old woman, and said: 'Seeing through the old woman, face green and eyes black. Old man Zhao Zhou, can't deceive me.'

Dharma Heir of Chan Master Heshan Xun

Chan Master Liaoyun of Chouyan in Yiwu, Wuzhou, ascended the hall. He cited Zhao Zhou's words about the dog having no Buddha-nature. He then said: 'Zhao Zhou's dog has no Buddha-nature, ten thousand layers of green mountains hide an ancient mirror. A barefoot Persian enters the Great Tang, eight-armed Nezha executes the correct order. Tut!'

Layman Pan Liangui, with the courtesy name Yirong, a court attendant, returned to the ancestral gate at the age of forty.

。所至掛缽隨眾參扣。后依佛燈久之不契。因訴曰。某隻欲死去時如何。燈曰。好個封皮且留著使用。而今不了不當。後去忽被他換卻封皮卒無整理處。公又以南泉斬貓兒話問曰。某看此甚久終未透徹。告和尚慈悲。燈曰。爾只管理會別人家貓兒。不知走卻自家狗子。公于言下如醉醒。燈復曰。不易公進此一步。更須知有向上事始得。如今士大夫說禪說道。只依著義理便快活。大率似將錢買油糍吃了便不饑。其餘便道是瞞他亦可笑也。公唯唯。

泐潭明禪師法嗣

漢州無為隨庵守緣禪師。本郡人姓史氏。年十二病目。去依棲禪慧目能禪師圓具。出峽至寶峰。值峰上堂舉永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟。住後上堂曰。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫髮不存。雖然收展殊途。此事本無異致。但能于根本上著得一隻眼去。方見三世諸佛曆代祖師盡從此中示現。三藏十二部一切修多羅盡從此中流出。天地日月萬象森羅盡從此中建立。三界九地七趣四生盡從此中出沒。百千法門無量妙義乃至世間工巧諸技藝盡現行此事所以世尊拈華迦葉便乃微笑。達磨面壁二祖於是安心。桃華盛開靈云疑情盡凈。擊竹作響香嚴頓忘所知。以至盤山于肉案頭悟

【現代漢語翻譯】現代漢語譯本：他（指某人）每到一處都帶著缽，跟隨大眾參訪請教。後來依止佛燈禪師很久，但始終沒有領悟。因此訴說道：『我只想知道死去的時候該怎麼辦。』佛燈禪師說：『好好的一個封皮，且留著使用。現在不了悟是不應該的。』後來他離開后，忽然被別人換了封皮，最終沒有整理的地方。他又用南泉斬貓的故事發問說：『我看這個故事很久了，始終沒有透徹理解。請和尚慈悲開示。』佛燈禪師說：『你只顧著理會別人家的貓，卻不知道自家狗子跑掉了。』這個人聽了這話，如同從醉中醒來。佛燈禪師又說：『不容易啊，你進了這一步。更要知道還有向上之事才能有所得。』現在士大夫談禪論道，只依據義理就覺得很快樂。大概就像用錢買油糍吃了就不餓一樣。其餘的就說是瞞騙他們也可以，真是可笑啊。』這個人唯唯應是。

泐潭明禪師法嗣

漢州無為隨庵守緣禪師，是本郡人，姓史。十二歲時眼睛生病，於是去依止棲禪慧目能禪師受具足戒。出峽後到達寶峰，遇到寶峰禪師上堂說法，舉永嘉大師的話說：『一月普現一切水，一切水月一月攝。』禪師聽后釋然領悟。住持寺院後上堂說法：『以一統萬，一月普現一切水。會萬歸一，一切水月一月攝。展開則彌綸法界，收來毫髮不存。雖然收展殊途，此事本無異致。但能于根本上著得一隻眼去，方見三世諸佛曆代祖師盡從此中示現。三藏十二部一切修多羅盡從此中流出。天地日月萬象森羅盡從此中建立。三界九地七趣四生盡從此中出沒。百千法門無量妙義乃至世間工巧諸技藝盡現行此事。所以世尊拈華，迦葉（Mahākāśyapa）便乃微笑。達磨（Bodhidharma）面壁，二祖（Huike）於是安心。桃華盛開，靈云（Lingyun Zhiqin）疑情盡凈。擊竹作響，香嚴（Xiangyan Zhixian）頓忘所知。以至盤山（Panshan Baoji）于肉案頭悟道。』

【English Translation】 English version: Wherever he went, he carried his bowl and consulted with the assembly. Later, he relied on Buddhist Lamp (Fodeng) for a long time but did not attain enlightenment. Therefore, he complained, 'I only want to know what to do when I die.' Lamp said, 'Such a good cover, keep it for use. It is not right not to understand now.' Later, after he left, someone suddenly changed his cover, and there was ultimately no place to tidy up. He then asked about the story of Nanquan cutting the cat, saying, 'I have been looking at this for a long time but have never understood it thoroughly. I beg the abbot to be compassionate and explain.' Lamp said, 'You only manage other people's cats, but you don't know that your own dog has run away.' Upon hearing these words, he was as if awakened from drunkenness. Lamp then said, 'It is not easy for you to take this step. You must also know that there is something beyond this to be gained.' Nowadays, scholars and officials talk about Chan and the Way, and they are happy just relying on the meaning of the words. It's roughly like buying an oily cake with money and not being hungry after eating it. The rest say that it is okay to deceive them, which is ridiculous.' He said yes, yes.

Successor of Chan Master Letan Ming

Chan Master Sui'an Shouyuan of Wuwu in Hanzhou, was a native of this county, surnamed Shi. At the age of twelve, he became ill with his eyes. So he went to rely on Chan Master Huimu Neng of Qixichan to receive the full precepts. After leaving the gorge, he arrived at Baofeng, where he encountered Baofeng giving a Dharma talk, quoting Yongjia, 'One moon universally appears in all waters, all water moons are gathered in one moon.' Upon hearing this, the Chan Master was relieved and enlightened. After residing in the monastery, he gave a Dharma talk, 'Using one to unify ten thousand, one moon universally appears in all waters. Gathering ten thousand into one, all water moons are gathered in one moon. When expanded, it fills the Dharma realm; when contracted, not a hair remains. Although expansion and contraction are different paths, this matter has no different essence. But if you can put an eye on the root, you will see that all Buddhas of the three worlds and all ancestral teachers of all generations appear from within this. All the three treasuries and twelve divisions of all sutras flow from within this. Heaven, earth, sun, moon, and all phenomena are established from within this. The three realms, nine lands, seven realms, and four births all emerge and disappear from within this. Hundreds of thousands of Dharma gates, immeasurable wonderful meanings, and even worldly crafts and arts all manifest this matter. Therefore, when the World Honored One held up a flower, Mahākāśyapa smiled. Bodhidharma faced the wall, and Huike was at peace. When the peach blossoms bloomed, Lingyun Zhiqin's doubts were completely cleared. When the bamboo was struck, Xiangyan Zhixian instantly forgot what he knew. Even Panshan Baoji attained enlightenment at the meat stand.'

道。彌勒向魚市裡接人。誠謂造次顛沛必於是。經行坐臥在其中。既有如是奇特。更有如是光輝。既有如是廣大。又有如是周遍。爾輩諸人因甚麼卻有迷有悟。要知么。幸無偏照處。剛有不明時。

續傳燈錄卷第三十一

續傳燈錄卷第三十二目錄

大鑒下第十七世徑山大慧杲禪師法嗣九十四人教忠彌光禪師東林道顏禪師西禪鼎需禪師東禪思岳禪師西禪守凈禪師開善道謙禪師育王德光禪師華藏宗演禪師天童凈全禪師大溈法寶禪師玉泉曇懿禪師薦福悟本禪師育王遵璞禪師能仁祖元禪師靈巖了性禪師蔣山善直禪師萬壽自護禪師大溈景暈禪師靈隱了演禪師光孝致遠禪師雪峰蘊聞禪師連雲道能禪師靈隱道印禪師竺原宗元庵主近禮侍者凈居尼妙道禪師資壽尼妙總禪師侍郎張九成居士參政李邴居士寶學劉彥修居士提刑吳偉明居士門司黃彥節居士秦國夫人計氏徑山了明禪師(已上三十四人見錄)祖麟道者清涼珠禪師花葯繼明禪師大云穎禪師昭覺子文禪師龍王自隱禪師嶽麓梵禪師南華因禪師超宗道人大溈惠仰禪師洛浦相禪師徑山祖慶禪師伊山沖密禪師祥符如本禪師象田德禪師象田信禪師龍牙信禪師岳侍者光孝林禪師云臥曉瑩禪師九鼎法生禪師黃文昌編修鄭昂居士徑山有才禪師大悲間禪師雪峰慧然禪師華嚴覺印禪師福嚴了賢

【現代漢語翻譯】現代漢語譯本：道（Dào）：彌勒（Mílè，未來佛）在魚市裡接引眾生，這確實是在倉促和顛沛流離中必然發生的事情。無論是行走、站立、坐著還是躺臥，都離不開這個『道』。既然有如此奇特之處，又有如此光明，既然有如此廣大，又有如此周遍，你們這些人為什麼卻有迷惑有領悟呢？想知道原因嗎？正是因為沒有偏私的照耀，才會有不明白的時候。

《續傳燈錄》卷第三十一

《續傳燈錄》卷第三十二目錄

大鑒（Dàjiàn，禪宗六祖慧能）門下第十七世徑山大慧杲禪師（Jìngshān Dàhuì Gǎo Chánshī）的法嗣九十四人：教忠彌光禪師（Jiāozhōng Míguāng Chánshī）、東林道顏禪師（Dōnglín Dàoyán Chánshī）、西禪鼎需禪師（Xīchán Dǐngxū Chánshī）、東禪思岳禪師（Dōngchán Sīyuè Chánshī）、西禪守凈禪師（Xīchán Shǒujìng Chánshī）、開善道謙禪師（Kāishàn Dàoqiān Chánshī）、育王德光禪師（Yùwáng Déguāng Chánshī）、華藏宗演禪師（Huázàng Zōngyǎn Chánshī）、天童凈全禪師（Tiāntóng Jìngquán Chánshī）、大溈法寶禪師（Dàwéi Fǎbǎo Chánshī）、玉泉曇懿禪師（Yùquán Tányì Chánshī）、薦福悟本禪師（Jiànfú Wùběn Chánshī）、育王遵璞禪師（Yùwáng Zūnpú Chánshī）、能仁祖元禪師（Néngrén Zǔyuán Chánshī）、靈巖了性禪師（Língyán Liǎoxìng Chánshī）、蔣山善直禪師（Jiǎngshān Shànzhí Chánshī）、萬壽自護禪師（Wànshòu Zìhù Chánshī）、大溈景暈禪師（Dàwéi Jǐngyùn Chánshī）、靈隱了演禪師（Língyǐn Liǎoyǎn Chánshī）、光孝致遠禪師（Guāngxiào Zhìyuǎn Chánshī）、雪峰蘊聞禪師（Xuěfēng Yùnwén Chánshī）、連雲道能禪師（Liányún Dàonéng Chánshī）、靈隱道印禪師（Língyǐn Dàoyìn Chánshī）、竺原宗元庵主（Zhúyuán Zōngyuán Ānzhǔ）、近禮侍者（Jìnlǐ Shìzhě）、凈居尼妙道禪師（Jìngjū Ní Miàodào Chánshī）、資壽尼妙總禪師（Zīshòu Ní Miàozǒng Chánshī）、侍郎張九成居士（Shìláng Zhāng Jiǔchéng Jūshì）、參政李邴居士（Cānzhèng Lǐ Bǐng Jūshì）、寶學劉彥修居士（Bǎoxué Liú Yànxiū Jūshì）、提刑吳偉明居士（Tíxíng Wú Wěimíng Jūshì）、門司黃彥節居士（Ménsī Huáng Yànjié Jūshì）、秦國夫人計氏（Qínguó Fūrén Jìshì）、徑山了明禪師（Jìngshān Liǎomíng Chánshī）（以上三十四人已見錄）祖麟道者（Zǔlín Dàozhě）、清涼珠禪師（Qīngliáng Zhū Chánshī）、花葯繼明禪師（Huāyào Jìmíng Chánshī）、大云穎禪師（Dàyún Yǐng Chánshī）、昭覺子文禪師（Zhāojué Zǐwén Chánshī）、龍王自隱禪師（Lóngwáng Zìyǐn Chánshī）、嶽麓梵禪師（Yuèlù Fàn Chánshī）、南華因禪師（Nánhuá Yīn Chánshī）、超宗道人（Chāozōng Dàorén）、大溈惠仰禪師（Dàwéi Huìyǎng Chánshī）、洛浦相禪師（Luòpǔ Xiāng Chánshī）、徑山祖慶禪師（Jìngshān Zǔqìng Chánshī）、伊山沖密禪師（Yīshān Chōngmì Chánshī）、祥符如本禪師（Xiángfú Rúběn Chánshī）、象田德禪師（Xiàngtián Dé Chánshī）、象田信禪師（Xiàngtián Xìn Chánshī）、龍牙信禪師（Lóngyá Xìn Chánshī）、岳侍者（Yuè Shìzhě）、光孝林禪師（Guāngxiào Lín Chánshī）、云臥曉瑩禪師（Yúnwò Xiǎoyíng Chánshī）、九鼎法生禪師（Jiǔdǐng Fǎshēng Chánshī）、黃文昌編修（Huáng Wénchāng Biānxiū）、鄭昂居士（Zhèng Áng Jūshì）、徑山有才禪師（Jìngshān Yǒucái Chánshī）、大悲間禪師（Dàbēi Jiān Chánshī）、雪峰慧然禪師（Xuěfēng Huìrán Chánshī）、華嚴覺印禪師（Huáyán Juéyìn Chánshī）、福嚴了賢

【English Translation】 English version: The Way (Dào): Maitreya (Mílè, the future Buddha) receives people in the fish market, which is indeed bound to happen in haste and adversity. Whether walking, standing, sitting, or lying down, one cannot be separated from this 'Way'. Since there is such uniqueness and such radiance, such vastness and such pervasiveness, why do you people still have delusion and enlightenment? Do you want to know the reason? It is precisely because there is no biased illumination that there are times of incomprehension.

Continued Transmission of the Lamp, Volume 31

Continued Transmission of the Lamp, Volume 32, Table of Contents

The seventeenth generation under Dajian (Dàjiàn, the Sixth Patriarch Huineng) of the lineage of Zen Master Dahui Gao of Jingshan (Jìngshān Dàhuì Gǎo Chánshī): Zen Master Jiaozhong Miguang (Jiāozhōng Míguāng Chánshī), Zen Master Donglin Daoyan (Dōnglín Dàoyán Chánshī), Zen Master Xichan Dingxu (Xīchán Dǐngxū Chánshī), Zen Master Dongchan Siyue (Dōngchán Sīyuè Chánshī), Zen Master Xichan Shoujing (Xīchán Shǒujìng Chánshī), Zen Master Kaishan Daoqian (Kāishàn Dàoqiān Chánshī), Zen Master Yuwang Deguang (Yùwáng Déguāng Chánshī), Zen Master Huazang Zongyan (Huázàng Zōngyǎn Chánshī), Zen Master Tiantong Jingquan (Tiāntóng Jìngquán Chánshī), Zen Master Dawei Fabao (Dàwéi Fǎbǎo Chánshī), Zen Master Yuquan Tanyi (Yùquán Tányì Chánshī), Zen Master Jianfu Wuben (Jiànfú Wùběn Chánshī), Zen Master Yuwang Zunpu (Yùwáng Zūnpú Chánshī), Zen Master Nengren Zuyuan (Néngrén Zǔyuán Chánshī), Zen Master Lingyan Liaoxing (Língyán Liǎoxìng Chánshī), Zen Master Jiangshan Shanzhi (Jiǎngshān Shànzhí Chánshī), Zen Master Wanshou Zihu (Wànshòu Zìhù Chánshī), Zen Master Dawei Jingyun (Dàwéi Jǐngyùn Chánshī), Zen Master Lingyin Liaoyan (Língyǐn Liǎoyǎn Chánshī), Zen Master Guangxiao Zhiyuan (Guāngxiào Zhìyuǎn Chánshī), Zen Master Xuefeng Yunwen (Xuěfēng Yùnwén Chánshī), Zen Master Lianyundao Neng (Liányún Dàonéng Chánshī), Zen Master Lingyin Daoyin (Língyǐn Dàoyìn Chánshī), Hermit Zhuyuan Zongyuan (Zhúyuán Zōngyuán Ānzhǔ), Attendant Jinli (Jìnlǐ Shìzhě), Zen Master Miaodao, a nun of Jingju (Jìngjū Ní Miàodào Chánshī), Zen Master Miaozong, a nun of Zishou (Zīshòu Ní Miàozǒng Chánshī), Layman Zhang Jiucheng, Vice Minister (Shìláng Zhāng Jiǔchéng Jūshì), Layman Li Bing, Participating in Politics (Cānzhèng Lǐ Bǐng Jūshì), Layman Liu Yanxiu, Scholar of Treasures (Bǎoxué Liú Yànxiū Jūshì), Layman Wu Weiming, Judicial Intendant (Tíxíng Wú Wěimíng Jūshì), Layman Huang Yanjie, Director of Affairs (Ménsī Huáng Yànjié Jūshì), Lady Ji of the State of Qin (Qínguó Fūrén Jìshì), Zen Master Liaoming of Jingshan (Jìngshān Liǎomíng Chánshī) (The above thirty-four people are recorded) Taoist Zulin (Zǔlín Dàozhě), Zen Master Qingliang Zhu (Qīngliáng Zhū Chánshī), Zen Master Huayao Jiming (Huāyào Jìmíng Chánshī), Zen Master Dayun Ying (Dàyún Yǐng Chánshī), Zen Master Zhaojue Ziwen (Zhāojué Zǐwén Chánshī), Zen Master Longwang Ziyin (Lóngwáng Zìyǐn Chánshī), Zen Master Yuelu Fan (Yuèlù Fàn Chánshī), Zen Master Nanhua Yin (Nánhuá Yīn Chánshī), Taoist Chaozong (Chāozōng Dàorén), Zen Master Dawei Huiyang (Dàwéi Huìyǎng Chánshī), Zen Master Luopu Xiang (Luòpǔ Xiāng Chánshī), Zen Master Jingshan Zuqing (Jìngshān Zǔqìng Chánshī), Zen Master Yishan Chongmi (Yīshān Chōngmì Chánshī), Zen Master Xiangfu Ruben (Xiángfú Rúběn Chánshī), Zen Master Xiangtian De (Xiàngtián Dé Chánshī), Zen Master Xiangtian Xin (Xiàngtián Xìn Chánshī), Zen Master Longya Xin (Lóngyá Xìn Chánshī), Attendant Yue (Yuè Shìzhě), Zen Master Guangxiao Lin (Guāngxiào Lín Chánshī), Zen Master Yunwo Xiaoying (Yúnwò Xiǎoyíng Chánshī), Zen Master Jiuding Fasheng (Jiǔdǐng Fǎshēng Chánshī), Compiler Huang Wenchang (Huáng Wénchāng Biānxiū), Layman Zheng Ang (Zhèng Áng Jūshì), Zen Master Jingshan Youcai (Jìngshān Yǒucái Chánshī), Zen Master Dabei Jian (Dàbēi Jiān Chánshī), Zen Master Xuefeng Huiran (Xuěfēng Huìrán Chánshī), Zen Master Huayan Jueyin (Huáyán Juéyìn Chánshī), Fuyan Liaoxian

禪師慶成沖禪師報恩崇海禪師光孝祖彥禪師薦福妙熙禪師博山能禪師石門仁禪師龍翔宗常禪師蔣山恩禪師蔣山等詮禪師光孝圓禪師黑水曇振禪師秀峰南禪師法濟僧鶚禪師報恩行禪師舟峰慶老禪師薦福普仁禪師水陸野庵和尚大溈如晦禪師玉泉道成禪師明招觀禪師興王如沼禪師從慶慶禪師法宏首座石泉詠禪師光孝立禪師明昭微禪師大明廣容禪師昭覺祖明禪師正法秀禪師仰山圓禪師正煥首座關西尼真如(已上六十人無錄)

續傳燈錄卷第三十二目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三十二

大鑒下第十七世

徑山杲禪師法嗣

泉州教忠晦庵彌光禪師。閩之李氏子。兒時寡言笑。聞梵唄則喜。十五依幽巖文慧禪師圓頂。猶喜閱群書。一日曰。既剃髮染衣當期悟徹。豈醉於俗典邪。遂出嶺謁圓悟禪師于云居。次參黃檗祥高庵悟機語皆契。以淮楚盜起歸謁佛心。會大慧寓廣因往從之。慧謂曰。汝在佛心處所得者試舉一二看。師舉佛心上堂拈普化公案曰。佛心即不然。總不恁么來時如何。劈脊便打。從教遍界分身。慧曰。汝意如何。師曰。某不肯他後頭下個註腳。慧曰。此正是以病為法。師毅然無信可意。慧曰。汝但揣么看。師竟以為不然。經旬因記海印

【現代漢語翻譯】現代漢語譯本禪師慶成、沖禪師、報恩崇海禪師、光孝祖彥禪師、薦福妙熙禪師、博山能禪師、石門仁禪師、龍翔宗常禪師、蔣山恩禪師、蔣山等詮禪師、光孝圓禪師、黑水曇振禪師、秀峰南禪師、法濟僧鶚禪師、報恩行禪師、舟峰慶老禪師、薦福普仁禪師、水陸野庵和尚、大溈如晦禪師、玉泉道成禪師、明招觀禪師、興王如沼禪師、從慶慶禪師、法宏首座、石泉詠禪師、光孝立禪師、明昭微禪師、大明廣容禪師、昭覺祖明禪師、正法秀禪師、仰山圓禪師、正煥首座、關西尼真如（以上六十人，沒有記錄）。

《續傳燈錄》卷第三十二目錄（終）《大正藏》第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第三十二

大鑒下第十七世

徑山杲禪師法嗣

泉州教忠晦庵彌光禪師。是閩地李氏之子。小時候沉默寡言，很少笑容。聽到梵唄（佛教音樂）就高興。十五歲時依從幽巖文慧禪師剃度。仍然喜歡閱讀各種書籍。有一天說：『既然剃髮染衣，就應當期望徹悟，怎麼能沉醉於世俗典籍呢？』於是離開山嶺，去云居山拜謁圓悟禪師。之後參訪黃檗祥高庵，與悟機禪師的言語都很契合。因為淮楚一帶盜賊蜂起，就回去拜謁佛心禪師。適逢大慧禪師住在廣因寺，就前去跟隨他。大慧禪師問他說：『你在佛心禪師那裡得到的東西，試著舉出一兩件來看看。』彌光禪師舉出佛心禪師上堂時拈出的普化（唐代禪僧）公案，說：『佛心禪師卻不是這樣，如果不是這樣來時，又該如何？』大慧禪師劈頭就打。『即使教你遍界分身又如何？』大慧禪師問：『你意下如何？』彌光禪師說：『我不肯在他後面下個註腳。』大慧禪師說：『這正是以病為法。』彌光禪師毅然沒有信服的意思。大慧禪師說：『你只管揣摩看看。』彌光禪師最終認為不是這樣。過了十幾天，因為記起海印……

【English Translation】 English version Zen Master Qingcheng, Zen Master Chong, Zen Master Baoen Chonghai, Zen Master Guangxiao Zuyan, Zen Master Jianfu Miaoxi, Zen Master Boshan Neng, Zen Master Shimen Ren, Zen Master Longxiang Zongchang, Zen Master Jiangshan En, Zen Master Jiangshan Dengquan, Zen Master Guangxiao Yuan, Zen Master Heishui Tanzhen, Zen Master Xiufeng Nan, Zen Master Faji Seng'e, Zen Master Baoen Xing, Zen Master Zhoufeng Qinglao, Zen Master Jianfu Puren, Monk Yaan of Water and Land, Zen Master Dawei Ruhui, Zen Master Yuquan Daocheng, Zen Master Mingzhao Guan, Zen Master Xingwang Ruzhao, Zen Master Congqing Qing, Chief Monk Faho, Zen Master Shiquan Yong, Zen Master Guangxiao Li, Zen Master Mingzhao Wei, Zen Master Daming Guangrong, Zen Master Zhaojue Zuming, Zen Master Zhengfa Xiu, Zen Master Yangshan Yuan, Chief Monk Zhenghuan, and Nun Zhenru of Guanxi (The above sixty people have no records).

Directory of Continued Records of the Transmission of the Lamp, Volume 32 (End) Taisho Tripitaka Volume 51, No. 2077, Continued Records of the Transmission of the Lamp

Continued Records of the Transmission of the Lamp, Volume 32

Seventeenth Generation under Dajian

Dharma Successor of Zen Master Jingshan Gao

Zen Master Miguang of Jiaozhong Hui'an Temple in Quanzhou. He was a son of the Li family in Min (Fujian). As a child, he was taciturn and rarely smiled. He was happy when he heard Buddhist chants (Brahma's sound). At the age of fifteen, he was tonsured under Zen Master Youyan Wenhui. He still liked to read various books. One day, he said, 'Since I have shaved my head and dyed my robes, I should aspire to complete enlightenment. How can I be intoxicated by secular classics?' So he left the mountains and went to Yunju Mountain to visit Zen Master Yuanwu. Later, he visited Huangbo Xianggao Hermitage, and his words with Zen Master Wuji were in harmony. Because bandits rose up in the Huai and Chu areas, he returned to visit Zen Master Foxin. It happened that Zen Master Dahui was residing in Guangyin Temple, so he went to follow him. Zen Master Dahui said to him, 'Try to show me one or two things that you obtained from Zen Master Foxin.' Zen Master Mi raised the case of Puhua (a Chan monk of the Tang Dynasty) that Zen Master Foxin brought up in his sermon, saying, 'Zen Master Foxin is not like this. If it is not like this, then what should be done?' Zen Master Dahui struck him head-on. 'What if I teach you to divide your body throughout the realm?' Zen Master Dahui asked, 'What do you think?' Zen Master Mi said, 'I am unwilling to add a commentary after him.' Zen Master Dahui said, 'This is precisely using illness as the Dharma.' Zen Master Mi resolutely did not have a convincing intention. Zen Master Dahui said, 'Just try to ponder it.' Zen Master Mi ultimately thought it was not like this. After ten days, because he remembered Haiyin...

信禪師拈曰。雷聲浩大雨點全無。始無滯趨告慧。慧以舉道者見瑯邪並玄沙未徹語詰之。師對已。慧笑曰。雖進得一步只是不著所在。如人斫樹根下一刀則命根斷矣。汝向枝上斫其能斷命根乎。今諸方浩浩說禪者。見處總如此何益於事。其楊岐正傳三四人而已。師慍而去。翌日慧問。汝還疑否。師曰。無可疑者。慧曰。只如古人相見未開口時已知虛實。或聞其語便識淺深。此理如何。師悚然汗下莫知所詣。慧令究有句無句。慧過雲門庵。師侍行。一日問曰。某到這裡不能得徹。病在甚處。慧曰。汝病最癖世醫拱手。何也別人死了活不得。汝今活了未曾死。要到大安樂田地。須是死一回始得。師疑情愈深。后入室。慧問。吃粥了也洗缽盂了也。去卻藥忌道將一句來。師曰。裂破。慧震威喝曰。爾又說禪也。師即大悟。慧撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。師亦以頌呈之曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。住後上堂。有句無句如藤倚樹。放憨作么。及乎樹倒藤枯句歸何處。情知汝等諸人卒討頭鼻不著。為甚如此。只為分明極翻令所得遲。上堂。夢幻空花何勞把捉。得失是非一時放卻。擲拂子曰。山僧今日已是放下了也。汝等諸人又作

【現代漢語翻譯】現代漢語譯本：信禪師拈出話頭說：『雷聲很大，卻一點雨都沒下。』當初信禪師沒有領悟，就去請教慧禪師。慧禪師用提問的方式來引導他，提到了瑯琊（指瑯琊慧覺禪師）和玄沙（指玄沙師備禪師），但信禪師還是沒有徹底明白。慧禪師詰問道，信禪師作了回答。慧禪師笑著說：『即使你進了一步，也只是沒有找對地方。就像人砍樹，在樹根下砍一刀，樹的命根就斷了。你卻在樹枝上砍，那能斷掉命根嗎？現在各處浩浩蕩蕩地說禪的人，見解都像你這樣，對事情有什麼益處呢？楊岐（指楊岐方會禪師）的正傳弟子，也就三四個人罷了。』信禪師生氣地離開了。第二天，慧禪師問：『你還疑惑嗎？』信禪師說：『沒有什麼可疑惑的了。』慧禪師說：『就像古人相見，還沒開口時，就已經知道對方的虛實；或者聽了他的話，便能識別他的見識深淺。這個道理是怎樣的？』信禪師驚恐得汗流浹背，不知如何是好。慧禪師讓他參究『有句』和『無句』的道理。慧禪師路過雲門庵時，信禪師侍奉在旁。一天，信禪師問道：『我到這裡，始終不能徹底領悟，病在哪裡呢？』慧禪師說：『你的病最是頑固，世間的醫生都束手無策。為什麼呢？別人死了就活不過來，你現在活著，卻還沒有死過。想要到達大安樂的田地，必須死過一回才行。』信禪師的疑情更加深重。後來進入慧禪師的房間，慧禪師問：『吃粥了嗎？洗缽了嗎？去掉藥忌，說一句來。』信禪師說：『裂破。』慧禪師威嚴地呵斥道：『你又在說禪了！』信禪師當下大悟。慧禪師敲鼓告訴大家說：『烏龜的毛也能拈得，真是可笑啊！一擊之下，萬重關鎖都打開了。平生最快樂的事情就在今天，誰說我被千里迢迢地騙來了呢？』信禪師也作了一首頌呈給慧禪師，說：『一拶當機如怒雷般轟響，驚起須彌山，藏起北斗星。洪波浩渺，波浪滔天，拈得鼻孔，卻失了口。』信禪師住持一方后，上堂說法：『有句無句，就像藤纏繞著樹。裝傻作什麼？等到樹倒藤枯，那句話又歸向何處呢？我知道你們這些人最終也找不到頭緒。為什麼會這樣呢？只因爲太分明了，反而讓你們領悟得遲。』上堂說法：『夢幻空花，何必費力去把握？得失是非，一時都放下。』說完，擲下拂塵說：『山僧我今天已經是放下了。你們這些人又作何打算呢？』

【English Translation】 English version: Chan Master Xin remarked, 'The thunder rumbles loudly, but there is no rain at all.' Initially, Chan Master Xin did not comprehend, so he sought guidance from Chan Master Hui. Chan Master Hui used questions to guide him, mentioning Langye (referring to Chan Master Huijue of Langye) and Xuansha (referring to Chan Master Shibei of Xuansha), but Chan Master Xin still did not fully understand. Chan Master Hui questioned him, and Chan Master Xin responded. Chan Master Hui smiled and said, 'Even if you have taken a step forward, you simply haven't found the right place. It's like chopping a tree; if you chop at the root, the tree's life is cut off. But you are chopping at the branches, how can that cut off the life? Now, those who talk about Chan everywhere with great fanfare have views like yours, what benefit is there to it? The true disciples of Yangqi (referring to Chan Master Fanghui of Yangqi) are only three or four people.' Chan Master Xin left in anger. The next day, Chan Master Hui asked, 'Are you still doubtful?' Chan Master Xin said, 'There is nothing to doubt.' Chan Master Hui said, 'It's like when ancient people meet, before they even speak, they already know each other's true nature; or upon hearing their words, they can recognize the depth of their understanding. What is the principle behind this?' Chan Master Xin was terrified and sweating profusely, not knowing what to do. Chan Master Hui had him investigate the principle of 'having a phrase' and 'not having a phrase.' When Chan Master Hui passed by Yunmen Hermitage, Chan Master Xin attended him. One day, Chan Master Xin asked, 'I have come here, but I still cannot fully understand, where is the problem?' Chan Master Hui said, 'Your illness is the most stubborn, worldly doctors are helpless. Why? Others die and cannot come back to life, but you are alive now, yet you have not died. If you want to reach the land of great bliss, you must die once.' Chan Master Xin's doubts deepened. Later, entering Chan Master Hui's room, Chan Master Hui asked, 'Have you eaten porridge? Have you washed your bowl? Setting aside medicinal taboos, say a phrase.' Chan Master Xin said, 'Torn apart.' Chan Master Hui sternly rebuked, 'You are talking about Chan again!' Chan Master Xin had a great enlightenment. Chan Master Hui beat the drum and announced to everyone, 'Even the hair of a tortoise can be picked up, it's truly laughable! With one strike, ten thousand layers of locks are opened. The happiest thing in my life is today, who says I was deceived into coming from a thousand miles away?' Chan Master Xin also composed a verse to present to Chan Master Hui, saying, 'One squeeze at the opportune moment is like a thunderous roar, startling Mount Sumeru and hiding the Big Dipper. The vast waves are boundless, the waves are滔天, picking up the nostrils, but losing the mouth.' After Chan Master Xin became the abbot of a monastery, he ascended the Dharma hall and said, 'Having a phrase or not having a phrase is like a vine clinging to a tree. What are you pretending to be foolish for? When the tree falls and the vine withers, where does that phrase go? I know that you people will ultimately not find a clue. Why is this so? It is only because it is too clear that it makes your understanding slow.' Ascending the Dharma hall, he said, 'Illusory dreams and empty flowers, why bother to grasp them? Gains and losses, right and wrong, let them all go at once.' After speaking, he threw down the whisk and said, 'This monk has already let go today. What are you people going to do?'

么生。復曰。侍者收取拂子。僧問。文殊為甚麼出女子定不得。師曰。山僧今日困。曰罔明為甚麼卻出得。師曰。令人疑著。曰恁么則擘開華岳千峰秀。放出黃河一派清。師曰。一任卜度。

江州東林萬庵道顏禪師。潼川人族鮮于氏。久參圓悟微有省發。洎悟還蜀囑。依妙喜仍以書致喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後未可量也。喜居雲門及洋嶼。師皆在焉朝夕質疑方大悟。住後上堂。一葉落天下秋。一塵起大地收。鳥窠吹布毛。便有人悟去。今時學者為甚麼卻不識自己。良久曰。莫錯怪人好。上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。上堂。諸人知處良遂總知。良遂知處諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴。上堂。仲冬嚴寒三界無安。富者快樂貧者飢寒。不識玄旨錯認定盤。何也。牛頭安尾上。北斗面南看。上堂。一滴滴水一滴滴凍。天寒人寒風動幡動。雲門扇子𨁝跳上三十三天筑著帝釋鼻孔。東海鯉魚打一棒雨似盆傾。不出諸人十二時中尋常受用。上堂云。圓通門戶八字打開若是從門入得不堪共語。須是入得無門之門。方可坐登堂奧。所以道。過去諸如來斯門已成就。現在諸菩薩今各入圓明。未來

【現代漢語翻譯】現代漢語譯本僧：如何是「么生」？（「么生」：如何，怎麼樣的意思）師：侍者，把拂塵拿來。僧問：為什麼文殊菩薩能入女子三昧卻出不來？（文殊：文殊菩薩，佛教四大菩薩之一；三昧：佛教用語，指心神安定、專注的狀態）師：老僧今天很睏。僧：為什麼罔明童子卻能出得來？師：令人疑惑啊。僧：既然如此，那就是劈開華山，千峰秀麗，放出黃河，一派清流。師：隨你猜測。

江州東林萬庵道顏禪師，潼川人，姓鮮于氏。他長期參學于圓悟禪師門下，略有所悟。等到圓悟禪師返回四川時，囑咐道顏禪師依止妙喜禪師，並且寫信給妙喜禪師說：『道顏的川彩繪已經完成，只欠點睛而已。』將來他繼承我的衣缽，是不可限量的。妙喜禪師住在雲門寺和洋嶼寺時，道顏禪師都在那裡，早晚請教質疑，最終大悟。住持後上堂說法：『一片葉子落下，天下就知道秋天來了。一粒塵埃升起，大地都被它收攝。鳥窠禪師吹動布毛，就有人因此而悟道。現在學習禪的人，為什麼卻不認識自己呢？』良久后說：『不要錯怪別人啊！』上堂說法：『想要認識諸佛的心，只要在眾生的心行中去認識。想要認識常住不凋謝的本性，只要在萬物遷變之處去體會。』還認識得到嗎？『想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』（無間：佛教地獄名；如來：佛的十號之一；正法輪：佛法）上堂說法：『諸位知道的地方，良遂都知道。良遂知道的地方，諸位卻不知道。』什麼是良遂知道的地方呢？於是說：『鸕鶿說鶴語。』上堂說法：『仲冬嚴寒，三界都不安寧。富人快樂，窮人飢寒。不認識玄妙的旨意，錯誤地認定算盤。』為什麼呢？『牛頭安在尾巴上，北斗星面向南方看。』上堂說法：『一滴滴水，一滴滴冰凍。天寒冷，人寒冷，風動，幡也動。雲門禪師的扇子，突然跳上三十三天，撞著帝釋的鼻孔。（三十三天：佛教用語，欲界六天之一；帝釋：佛教護法神）東海的鯉魚挨一棒，雨水像盆倒一樣傾瀉。』這些都不超出諸位十二時辰中尋常的受用。上堂說法：『圓通的門戶八字打開，如果是從門進入的，不堪與他共語。必須是從無門之門進入，才可以登上堂奧。』所以說：『過去諸如來，都是通過這個門成就的。現在諸菩薩，如今各自進入圓明之境。未來……』

【English Translation】 English version Monk: What is '么生' (me sheng)? (么生: What, what kind of meaning) Master: Attendant, bring the whisk. Monk asked: Why could Mañjuśrī (Mañjuśrī: one of the Four Great Bodhisattvas in Buddhism) enter the samadhi (samadhi: a state of mental concentration) of a woman but not exit? Master: This old monk is sleepy today. Monk: Why could Wangming (罔明) exit? Master: It makes people suspicious. Monk: If so, then it is splitting open Mount Hua (華山), with thousands of peaks in their beauty, and releasing the Yellow River (黃河), a clear stream. Master: Let you guess.

Chan Master Wan'an Daoyan of Donglin Temple in Jiangzhou, was from Tongchuan, with the surname Xianyu. He studied under Chan Master Yuanwu for a long time and had some understanding. When Chan Master Yuanwu returned to Sichuan, he instructed Daoyan to rely on Chan Master Miaoxi, and wrote a letter to Chan Master Miaoxi saying: 'Daoyan's Sichuan painting is complete, only the finishing touch is missing.' In the future, his succession to my mantle is immeasurable. When Chan Master Miaoxi lived in Yunmen Temple and Yangyu Temple, Chan Master Daoyan was there, questioning and asking every morning and evening, and finally had a great enlightenment. After becoming the abbot, he ascended the hall and said: 'When a leaf falls, the world knows that autumn has come. When a speck of dust rises, the earth is taken into it.' When Zen Master Niaoke blew the cloth hair, someone became enlightened because of it. Why don't people who study Chan now recognize themselves?' After a long time, he said: 'Don't blame others!' Ascending the hall and saying: 'If you want to know the mind of all Buddhas, just recognize it in the mind and actions of sentient beings. If you want to know the permanent and unfading nature, just understand it in the changing places of all things.' Do you recognize it? 'If you want to avoid incurring the karma of Avici Hell (無間: name of a Buddhist hell), do not slander the True Dharma Wheel of the Tathagata (如來: one of the ten titles of the Buddha; 正法輪: the Dharma).』 Ascending the hall and saying: 'What you all know, Liang Sui knows. What Liang Sui knows, you all don't know.' What is the place that Liang Sui knows? Then he said: 'The cormorant speaks the language of the crane.' Ascending the hall and saying: 'In the severe winter, the three realms are not at peace. The rich are happy, the poor are hungry and cold. Not knowing the profound meaning, mistakenly identifying the abacus.' Why? 'The cow's head is placed on the tail, and the Big Dipper faces south.' Ascending the hall and saying: 'A drop of water, a drop of freezing. The weather is cold, people are cold, the wind is moving, and the banner is also moving. Zen Master Yunmen's fan suddenly jumped up to the Thirty-three Heavens (三十三天: one of the six heavens of desire in Buddhism), hitting the nose of Indra (帝釋: Buddhist protector deity).' The carp in the East Sea is hit with a stick, and the rain pours down like a basin.' These do not exceed the usual enjoyment of you all in the twelve hours. Ascending the hall and saying: 'The gate of perfect penetration is opened wide. If you enter through the gate, you are not worthy to talk to. You must enter through the gateless gate to ascend to the hall.' Therefore, it is said: 'The Buddhas of the past have all achieved this through this gate. The Bodhisattvas of the present are now each entering the realm of perfect enlightenment. The future...'

參學人當依如是法。從上諸聖幸有如此廣大門風。不能繼紹。甘自鄙棄。穿窬墻壁好不丈夫。敢問大眾。無門之門作么生入良久云。非唯觀世音。我亦從中證。上堂元宵已過化主出門。六群比丘各從其類。此眾無復枝葉純有貞實。如是增上慢人退亦佳矣。麒麟不為瑞鸑鷟不為榮。麥秀兩岐禾登九穗總不消得。但願官中無事。林下棲禪水牯牛飽臥斜陽。擔板漢清貧長樂。粥足飯足俯仰隨時。箸籠不亂攙匙。老鼠不咬甑箄。山家活計澹泊長情。不敬功德天。誰嫌黑暗女。有智主人二俱不受。良久曰。君子愛財取之以道。上堂。去年寒食后。今年寒食前。日日是好日。不是正中偏。上堂。客舍久留連。家鄉夕照邊。檐懸三月雨。水沒兩湖蓮。鑊漏燒燈盞。柴生滿灶煙。已忘南北念。入望盡平川。上堂。旃檀林無雜樹。郁密深沉師子住。所以旃檀叢林旃檀圍繞。荊棘叢林荊棘圍繞。一人為主兩人為伴。成就萬億國土士農工商若夜叉若羅剎見行魔業。優哉遊哉聊以卒歲。僧問。香嚴上樹話意旨如何。師曰。描不成畫不就。曰李陵雖好手爭奈陷番何。師曰。甚麼處去來。問如何是佛。師曰。汝是元固。僧近前曰。喏喏。師曰。裈無襠褲無口。問如何是佛。師曰。志公和尚。曰學人問佛何故答志公和尚。師曰。志公不是間和尚。曰如

【現代漢語翻譯】現代漢語譯本：參學者應當依照這樣的方法。從前的聖賢們幸好有如此廣大的門風，如果不能繼承發揚，甘願自己輕賤自己，像穿墻打洞的小人一樣，實在不像大丈夫。請問各位，這無門之門要如何進入？（停頓良久）不僅僅是觀世音菩薩，我也是從中證悟的。上堂說法：元宵節已經過去，化主出門雲遊。六群比丘（指釋迦牟尼佛的六個弟子群體）各自跟隨自己的同類。這個僧團沒有多餘的枝葉，只有純粹的貞實。像這樣自以為是、增上慢的人，退出去也好。麒麟不被看作祥瑞，鳳凰不被看作榮耀。麥子長出兩根穗，稻子長出九個穗，這些都不值得追求。只希望官府中沒有事端，修行人在山林下安心禪修，水牛吃飽后安靜地躺在夕陽下。挑著扁擔的窮人也能清貧長樂。早晚有粥有飯，生活簡單隨意。吃飯時筷子籠不亂，不亂用別人的勺子。老鼠不咬蒸籠的竹箅子。山裡的生活淡泊而長久。不敬功德天女，誰會嫌棄黑暗女？有智慧的主人兩個都不接受。（停頓良久）君子愛財，要取之有道。上堂說法：去年寒食節之後，今年寒食節之前，每天都是好日子，不偏不倚，恰到好處。上堂說法：旅客久久地滯留在旅舍，家鄉的景色只能在夕陽中遙望。屋檐下懸掛著三月的雨水，湖泊被水淹沒，長滿了蓮花。鍋漏了，只能用燈盞來燒火做飯，灶里燒著柴火，冒著濃煙。已經忘記了南北的思念，放眼望去，儘是平坦的田野。上堂說法：旃檀林里沒有雜樹，樹木茂密深沉，獅子居住其中。所以，在旃檀樹的叢林里，周圍都是旃檀樹圍繞；在荊棘的叢林里，周圍都是荊棘圍繞。一個人作為主導，兩個人作為夥伴，成就萬億國土，士農工商，或者夜叉（一種惡鬼），或者羅剎（一種惡鬼），都在進行著魔業。悠哉遊哉，姑且這樣度過一生。有僧人問：香嚴智閑禪師上樹的故事，意旨是什麼？師父說：描也描不成，畫也畫不就。僧人說：李陵雖然是好手，無奈卻陷入了敵人的包圍。師父說：你從什麼地方來？問：什麼是佛？師父說：你是元固（人名）。僧人走上前說：是，是。師父說：沒有褲襠的褲子，沒有嘴的褲子。問：什麼是佛？師父說：志公和尚（南北朝時期的著名僧人）。僧人說：學人問佛，為什麼回答志公和尚？師父說：志公不是別的和尚。僧人說：如果

【English Translation】 English version: A student should rely on such methods. Fortunately, the past sages had such a vast and open tradition. If one cannot continue and develop it, one willingly despises oneself, like a petty person who breaks through walls, truly not a great person. I dare to ask everyone, how does one enter this gateless gate? (Pauses for a long time) It is not only Avalokiteśvara (the Bodhisattva of Compassion); I also attained enlightenment through it. Ascending the Dharma hall: The Lantern Festival has passed, and the Dharma host has gone out on a pilgrimage. The six groups of Bhikshus (referring to the six groups of disciples of Shakyamuni Buddha) each follow their own kind. This Sangha (monastic community) has no superfluous branches, only pure integrity. It is good for those who are arrogant and conceited to leave. The Qilin (a mythical Chinese creature) is not regarded as auspicious, and the Feng (Chinese phoenix) is not regarded as glorious. Wheat with two ears and rice with nine ears are not worth pursuing. I only hope that there are no troubles in the government, and that practitioners can peacefully meditate in the mountains and forests, with water buffaloes lying contentedly in the setting sun. The poor who carry burdens can also find simple and lasting happiness. With enough congee and rice, one can live a simple and carefree life. The chopstick holder is not messy, and one does not use other people's spoons. Mice do not bite the bamboo steamer. The life in the mountains is simple and enduring. If one does not respect the Goddess of Merit, who would dislike the Goddess of Darkness? A wise master accepts neither. (Pauses for a long time) A gentleman loves wealth, but he acquires it through proper means. Ascending the Dharma hall: After the Cold Food Festival last year, before the Cold Food Festival this year, every day is a good day, neither leaning to one side nor the other, just right. Ascending the Dharma hall: The traveler lingers in the inn for a long time, and the scenery of his hometown can only be seen in the setting sun. Rainwater hangs from the eaves in the third month, and the lakes are flooded, full of lotus flowers. The pot leaks, so one can only use a lamp to cook, and the stove is burning firewood, emitting thick smoke. I have already forgotten the longing for the north and south, and as far as I can see, it is all flat fields. Ascending the Dharma hall: In the sandalwood forest, there are no other trees; the trees are dense and deep, and lions dwell within. Therefore, in the sandalwood forest, everything is surrounded by sandalwood trees; in the thorn forest, everything is surrounded by thorns. One person takes the lead, and two people are companions, accomplishing trillions of lands, scholars, farmers, artisans, and merchants, or Yakshas (a type of evil spirit), or Rakshasas (a type of evil spirit), all engaging in demonic activities. Leisurely, leisurely, let us just spend our lives like this. A monk asked: What is the meaning of the story of Xiangyan Zhixian (a Zen master) climbing a tree? The master said: It cannot be depicted, it cannot be painted. The monk said: Li Ling (a historical figure) was a good hand, but he was trapped by the enemy. The master said: Where did you come from? Asked: What is Buddha? The master said: You are Yuan Gu (a person's name). The monk stepped forward and said: Yes, yes. The master said: Pants without a crotch, pants without a mouth. Asked: What is Buddha? The master said: Zhi Gong (a famous monk from the Northern and Southern Dynasties). The monk said: I am asking about the Buddha, why do you answer with Zhi Gong? The master said: Zhi Gong is not another monk. The monk said: If

何是法。師曰。黃絹幼婦外孫齏臼。曰是甚麼章句。師曰。絕妙好辭。曰如何是僧。師曰。釣魚船上謝三郎。曰何不直說。師曰。玄沙和尚。曰三寶已蒙師指示。向上宗乘事若何。師曰。王喬詐仙得仙。僧呵呵大笑。師乃叩齒。

福州西禪懶庵鼎需禪師。本郡林氏子。幼舉進士有聲。年二十五因讀遺教經。忽曰。幾為儒冠誤。欲去家。母難之。以親迎在期師乃絕之曰。夭桃紅杏一時分付春風。翠竹黃花此去永為道伴。竟依保壽樂禪師為比丘。一錫湖湘遍參名宿法無異味。歸里結庵于羌峰絕頂。不下山者三年。佛心才禪師挽出首眾于大乘。嘗聞學者即心即佛因緣。時妙喜庵于洋嶼。師之友彌光與師書云。庵主手段與諸方別。可來少款如何。師不答。光以計邀師飯。師往赴之。會妙喜為諸徒入室。師隨喜焉。妙喜舉僧問馬祖。如何是佛。祖云。即心是佛作么生。師下語。妙喜詬之曰。爾見解如此敢妄為人師耶。鳴鼓普說訐其平生珍重得力處排為邪解。師淚交頤不敢仰視。默計曰。我之所得既為所排。西來不傳之旨豈止此耶。遂歸心弟子之列。一日喜問曰。內不放出外不放入。正恁么時如何。師擬開口。喜拈竹篦劈脊連打三下。師於此大悟厲聲曰。和尚已多了也。喜又打一下。師禮拜。喜笑云。今日方知吾不汝欺也。

【現代漢語翻譯】現代漢語譯本什麼是法？禪師說：『黃絹幼婦外孫齏臼。』（黃絹，色絲也，『色』字；幼婦，少女也，『少』字；外孫，女之子也，『女』字；齏臼，受辛也，『受』字。合起來是『絕』『妙』『好』『辭』四字。）問：『這是什麼章句？』禪師說：『絕妙好辭。』問：『如何是僧？』禪師說：『釣魚船上謝三郎。』問：『為什麼不直說？』禪師說：『玄沙和尚。』問：『三寶已經蒙您指示，向上宗乘之事又如何？』禪師說：『王喬詐仙得仙。』僧人呵呵大笑。禪師於是叩齒。

福州西禪懶庵鼎需禪師，是本郡林氏之子。年少時考中進士，頗有名聲。二十五歲時，因為讀《遺教經》，忽然說：『幾乎被儒生的帽子耽誤了。』想要出家，母親阻攔他。因為已經定下婚期，禪師於是斷絕了婚事，說：『夭桃紅杏一時分付春風，翠竹黃花此去永為道伴。』最終依從保壽樂禪師為比丘。他遊歷湖湘一帶，遍參名宿，但佛法上沒有發現什麼特別的意味。回到家鄉后，在羌峰絕頂結庵隱居，三年不下山。佛心才禪師勸他出山，在大乘寺首眾。曾經聽聞學人談論『即心即佛』的因緣。當時妙喜禪師在洋嶼的庵中，禪師的朋友彌光寫信給禪師說：『庵主的手段與各方不同，可以來小住幾日如何？』禪師沒有回覆。彌光用計邀請禪師吃飯。禪師前去赴約。正趕上妙喜為眾弟子入室說法，禪師在一旁隨喜。妙喜舉了僧人問馬祖的問題：『如何是佛？』馬祖回答說：『即心是佛。』禪師作了解釋。妙喜責罵他說：『你的見解如此，竟敢妄為人師嗎？』於是鳴鼓普說，揭發他平生珍重、得力之處，斥責為邪解。禪師淚流滿面，不敢抬頭看，心裡默默地想：『我的所得既然被他排斥，西來不傳的宗旨難道僅僅是這樣嗎？』於是歸心於弟子之列。一天，妙喜問他說：『內不放出，外不放入，正在這個時候如何？』禪師剛要開口，妙喜拿起竹篦，劈頭蓋臉地連打了三下。禪師於此大悟，厲聲說：『和尚已經多了也！』妙喜又打了一下。禪師禮拜。妙喜笑著說：『今天才知道我沒有欺騙你啊。』

【English Translation】 English version What is Dharma? The master said, 'Yellow silk, young wife, grandson, and mortar for grinding ginger.' (Yellow silk, colored silk, refers to the character '色' (sè, color); young wife, young woman, refers to the character '少' (shào, young); grandson, daughter's son, refers to the character '女' (nǚ, daughter); mortar for grinding ginger, receiving spice, refers to the character '受' (shòu, receive). Together, they form the four characters '絕妙好辭' (jué miào hǎo cí), meaning 'absolutely wonderful words.') Asked, 'What chapter and verse is this?' The master said, 'Absolutely wonderful words.' Asked, 'What is Sangha?' The master said, 'Xie Sanlang on a fishing boat.' Asked, 'Why not speak directly?' The master said, 'Zen Master Xuansha.' Asked, 'The Three Jewels (Sanbao) have already been indicated by you, what about the matter of the upward-reaching Zen lineage?' The master said, 'Wang Qiao feigned immortality and attained immortality.' The monk laughed heartily. The master then knocked his teeth.

Zen Master Lan'an Dingxu of Xichan Temple in Fuzhou was a son of the Lin family in this prefecture. He passed the imperial examination at a young age and was quite famous. At the age of twenty-five, after reading the 'Sutra of the Buddha's Last Teaching' (Yijiao Jing), he suddenly said, 'I was almost misled by the scholar's cap.' Wanting to leave home, his mother stopped him. Because the wedding date had already been set, the Zen master then broke off the marriage, saying, 'The delicate peach blossoms and red apricots are temporarily entrusted to the spring breeze; the green bamboo and yellow flowers will henceforth be my companions on the path.' He eventually followed Zen Master Baoshou Le as a Bhikkhu (Buddhist monk). He traveled around Hunan and Hubei, visiting famous masters everywhere, but found no special flavor in the Dharma. After returning to his hometown, he built a hermitage on the summit of Qiang Peak and did not descend the mountain for three years. Zen Master Foxin Cai persuaded him to come out of the mountain and become the head of the assembly at Dachen Temple. He once heard scholars discussing the cause and condition of 'Mind is Buddha' (Jixin shi Fo). At that time, Zen Master Miaoxi was in the hermitage of Yangyu, and the Zen master's friend, Miguang, wrote a letter to the Zen master saying, 'The abbot's methods are different from those of other places, how about coming to stay for a few days?' The Zen master did not reply. Miguang used a plan to invite the Zen master to dinner. The Zen master went to the appointment. It happened that Miaoxi was giving a private instruction to his disciples, and the Zen master was happy to be there. Miaoxi raised the question a monk asked Mazu: 'What is Buddha?' Mazu replied, 'Mind is Buddha.' The Zen master gave an explanation. Miaoxi scolded him, saying, 'With such understanding, how dare you presumptuously be a teacher of others?' So he beat the drum and made a public announcement, exposing the places he had cherished and relied on throughout his life, and denounced them as heretical views. The Zen master was in tears and dared not look up, thinking silently in his heart, 'Since what I have attained is rejected by him, is the unspoken purpose of the coming from the West only this?' So he returned to the ranks of disciples. One day, Miaoxi asked him, 'Neither letting out nor letting in, what is it like at this very moment?' As the Zen master was about to open his mouth, Miaoxi picked up a bamboo stick and struck him three times in a row. The Zen master had a great enlightenment at this point, and said in a stern voice, 'The abbot has already done too much!' Miaoxi struck him again. The Zen master bowed. Miaoxi smiled and said, 'Today I know that I have not deceived you.'

遂印以偈云。頂門豎亞摩醯眼。肘后斜縣奪命符。瞎卻眼卸卻符。趙州東壁掛葫蘆。於是聲名喧動叢林。住後上堂曰。句中意意中句。須彌聳于巨川。句刬意意刬句。烈士發乎狂矢。任待牙如劍樹口似血盆。徒逞詞鋒虛張意氣。所以凈名杜口早涉繁詞。摩竭掩關已揚家醜。自余瓦棺老漢巖頭大師。向羌峰頂上。拏風鼓浪玩弄神變。腳跟下好與三十。且道過在什麼處。良久云。機關不是韓光作。莫把胸襟當等閑。至節上堂云。二十五日已前群陰消伏泥龍閉戶。二十五日已后一陽來複鐵樹開花。正當二十五日塵中醉客騎驢騎馬。前街后街遞相慶賀。物外閑人衲帔矇頭圍爐打坐。風蕭蕭雨蕭蕭冷湫湫。誰管爾張先生李道士胡達磨。上堂。懶翁懶中懶。最懶懶說禪。亦不重自己。亦不重先賢。又誰管爾地。又誰管爾天。物外翛然無個事。日上三竿猶更眠。上堂。舉僧問趙州。如何是古人言。州云。諦聽諦聽。師曰。諦聽即不無。切忌喚鐘作甕。室中問僧。萬法歸一。一歸何處。曰新羅國里。師曰。我在青州作一領布衫重七斤聻。曰今日親見趙州。師曰。前頭見後頭見。僧乃作斫額勢。師曰。上座甚處人。曰江西。師曰。因甚麼卻來這裡納敗缺。僧擬議。師便打。

福州東禪蒙庵思岳禪師。江州人。上堂。蛾羊蟻子說一切

【現代漢語翻譯】現代漢語譯本：於是用偈語印證：『頂門豎立著阿摩醯（Maheśvara，大自在天）的眼睛，肘后斜掛著奪命的符箓。瞎了眼，卸了符，趙州（Zhaozhou，禪宗祖師）東壁掛著葫蘆。』因此聲名震動叢林。住持後上堂說法：『句中的意，意中的句，須彌山（Sumeru，佛教中的世界中心）聳立於巨川之上。句消除了意，意消除了句，烈士發出狂亂的箭矢。任憑你牙齒如劍樹，口如血盆，徒然逞口舌之利，虛張聲勢。所以維摩詰（Vimalakirti，佛教在家菩薩）杜口不言，早已超越了繁瑣的言辭。摩竭陀（Magadha，古印度國名）掩門自守，已經暴露了家醜。至於我瓦棺老漢和巖頭大師（Yantou，唐代禪師），在羌峰頂上，駕馭風浪，玩弄神通變化，腳跟下最好打三十棒。』且說過錯在哪裡？良久后說：『機關不是韓光（Han Guang，古代工匠名）所造，莫把胸襟當等閑。』冬至上堂說法：『二十五日以前，群陰消退，泥龍閉戶。二十五日以後，一陽來複，鐵樹開花。正當二十五日，塵世中的醉客騎驢騎馬，前街后街互相慶賀。物外的閑人，披著衲衣，蒙著頭，圍著爐子打坐。風蕭蕭，雨蕭蕭，冷颼颼，誰管你張先生、李道士、胡達摩（Bodhidharma，禪宗初祖）。』上堂說法：『懶翁懶中懶，最懶是懶得說禪。也不看重自己，也不看重先賢。又誰管你的地，又誰管你的天。物外翛然無事，日上三竿還在睡覺。』上堂說法：『有僧人問趙州（Zhaozhou，禪宗祖師），如何是古人的話？趙州說：諦聽諦聽。』師說：『諦聽不是沒有，切忌把鐘當成甕。』室內問僧人：『萬法歸一，一歸何處？』僧人說：『新羅國里。』師說：『我在青州做一件布衫重七斤。』僧人說：『今日親眼見到趙州。』師說：『前頭見，後頭見。』僧人於是做出要砍額頭的姿勢。師說：『上座是哪裡人？』僧人說：『江西。』師說：『因為什麼卻來這裡丟人現眼？』僧人想要辯解，師父就打了他。福州東禪蒙庵思岳禪師（Simeng Siyue，宋代禪師），江州人。上堂說法：『蛾、羊、螞蟻都在說一切。』

【English Translation】 English version: Then he sealed it with a verse: 'On the crown of the head stands the eye of Maheśvara (the Great Lord, a form of Shiva), behind the elbow hangs the talisman that snatches life. Blind the eye, remove the talisman, on the east wall of Zhaozhou (a Chan master) hangs a gourd.' Therefore, his reputation shook the monasteries. After becoming abbot, he ascended the hall and said: 'The meaning in the phrase, the phrase in the meaning, Mount Sumeru (the central mountain in Buddhist cosmology) towers above the great rivers. The phrase eliminates the meaning, the meaning eliminates the phrase, a brave warrior shoots a wild arrow. Let your teeth be like a sword tree, your mouth like a blood basin, you are merely showing off your eloquence and making empty gestures. Therefore, Vimalakirti (a Buddhist lay practitioner) kept silent, having long surpassed verbose language. Magadha (an ancient Indian kingdom) closed its doors, already exposing its family shame. As for me, the old man in the earthen coffin and Master Yantou (a Tang dynasty Chan master), on the peak of Qiang, we ride the wind and waves, playing with supernatural transformations, it would be best to give thirty blows under your feet.' Tell me, where is the fault? After a long silence, he said: 'The mechanism was not made by Han Guang (an ancient craftsman), do not take your chest as something ordinary.' On the Winter Solstice, he ascended the hall and said: 'Before the twenty-fifth day, all the yin energies subside, and the mud dragon closes its door. After the twenty-fifth day, the yang energy returns, and the iron tree blooms. On the very twenty-fifth day, the drunken guests in the world ride donkeys and horses, celebrating each other on the front and back streets. The idle people beyond the world, wearing patched robes, covering their heads, sit around the stove in meditation. The wind is soughing, the rain is soughing, it's cold and bleak, who cares about your Mr. Zhang, Taoist Li, or Hu Damo (Bodhidharma, the first patriarch of Chan Buddhism in China)?' Ascending the hall, he said: 'Lazy Old Man is lazy among the lazy, the laziest is being too lazy to talk about Chan. He doesn't value himself, nor does he value the wise predecessors. And who cares about your earth, and who cares about your heaven. Beyond the world, carefree and without a thing to do, he is still sleeping when the sun is three poles high.' Ascending the hall, he said: 'A monk asked Zhaozhou (a Chan master), what are the words of the ancients? Zhaozhou said: Listen carefully, listen carefully.' The master said: 'Listening carefully is not absent, but beware of mistaking the bell for a jar.' In the room, he asked a monk: 'The myriad dharmas return to one, where does the one return?' The monk said: 'In the country of Silla.' The master said: 'I made a cloth shirt in Qingzhou that weighs seven catties.' The monk said: 'Today I have personally seen Zhaozhou.' The master said: 'Seeing the front, seeing the back.' The monk then made a gesture of chopping his forehead. The master said: 'Where are you from, venerable sir?' The monk said: 'Jiangxi.' The master said: 'Why did you come here to disgrace yourself?' The monk hesitated, and the master struck him. Chan Master Simeng Siyue (a Song dynasty Chan master) of Dongchan Monastery in Fuzhou, was from Jiangzhou. Ascending the hall, he said: 'Moths, sheep, and ants are all speaking of everything.'

法。墻壁瓦礫現無邊身。見處既精明。聞中必透脫。所以雪峰和尚凡見僧來輥出三個木毬。如弄雜劇相似。玄沙便作斫牌勢。卑末謾道將來。普賢今日謗古人。千佛出世不通懺悔。這裡有人謗普賢定入拔舌地獄。且道謗與不謗者。是誰心不負人面無慚色。上堂。達磨來時此土皆知梵語。及乎去後西天悉會唐言。若論直指人心見性成佛。大似羚羊掛角獵犬尋蹤。一意乖疏萬言無用。可謂來時他笑我。不知去後我笑他。唐言梵語親分付。自古齋僧怕夜茶。上堂。臘月初歲云徂。黃河凍已合。深處有嘉魚活鱍鱍跳不脫。又不能相煦以濕。相濡以沫。慚愧菩薩摩訶薩。春風幾時來。解此黃河凍。令魚化作龍。直透桃花浪。會即便會。癡人面前且莫說夢。上堂僧問。如何是初日分以恒河沙等身佈施。師曰。從苗辨地因語識人。曰如何是中日分復以恒河沙等身佈施。師曰。筑著磕著。曰如何是後日分亦以恒河沙等身佈施。師曰。向下文長付在來日。復曰。一轉語如天普蓋似地普擎。一轉語舌頭不出口。一轉語且喜沒交涉。要會么。慚愧世尊面赤不如語直。大小岳上座口似磉盤。今日為這問話僧講經不覺和註腳一時說破。便下座。上堂啞卻我口直須要道。塞卻爾耳切忌蹉過。昨日有人從天臺來。卻道泗洲大聖在洪州打坐十字街頭賣行

【現代漢語翻譯】法（Dharma）。墻壁瓦礫現在沒有邊際的身軀。見解之處既然精明，聽聞之中必定透徹脫落。所以雪峰和尚每次見到僧人來，就滾出三個木球，好像在表演雜耍一樣。玄沙禪師就做出砍牌的姿勢，輕蔑地說拿過來。普賢菩薩今天誹謗古人，即使千佛出世也無法懺悔。這裡有人誹謗普賢菩薩，必定墮入拔舌地獄。那麼，誹謗與不誹謗的，是誰的心不辜負人，面無慚愧之色？上堂說法。達摩祖師來的時候，這片土地都知道梵語；等到他離開之後，西天都學會了唐語。如果說直指人心，見性成佛，就像羚羊掛角，獵犬尋蹤一樣，毫無軌跡可尋。一心一意地違背真理，說再多的話也沒有用。真可謂來的時候他笑我，不知道去後我笑他。唐言梵語親自交付，自古以來齋僧就害怕夜裡喝茶。上堂說法。臘月將盡，一年將要過去，黃河冰凍已經合攏。深處有肥美的魚活蹦亂跳，卻跳不出去。又不能互相用濕氣滋潤，用唾沫互相濡濕。慚愧啊，菩薩摩訶薩（Bodhisattva-Mahasattva）。春風什麼時候來，解開這黃河的冰凍，讓魚化作龍，直接躍過桃花浪？明白就明白了，在癡人面前不要說夢話。上堂說法，有僧人問：『如何是初日分以恒河沙等身佈施？』（How is the first division of the day, offering donations with bodies as numerous as the sands of the Ganges?）師父說：『從苗辨地，因語識人。』（Recognize the land from the seedlings, know the person from their words.）問：『如何是中日分復以恒河沙等身佈施？』（How is the middle division of the day, again offering donations with bodies as numerous as the sands of the Ganges?）師父說：『筑著磕著。』（Stumbling and bumping.）問：『如何是後日分亦以恒河沙等身佈施？』（How is the last division of the day, also offering donations with bodies as numerous as the sands of the Ganges?）師父說：『向下文長，付在來日。』（The text below is long, leave it for tomorrow.）又說：『一轉語如天普蓋，似地普擎；一轉語舌頭不出口；一轉語且喜沒交涉。』（One turning phrase covers everything like the sky, supports everything like the earth; one turning phrase the tongue does not leave the mouth; one turning phrase, happily there is no involvement.）想要領會嗎？慚愧世尊（World-Honored One）面紅不如語直。大小岳上座口似磉盤，今天爲了這問話的僧人講經，不知不覺把經文和註釋一時都說破了。』於是下座。上堂說法。啞卻我的口，必須說出來；塞住你的耳朵，切忌錯過。昨天有人從天臺山來，卻說泗洲大聖（Great Sage of Sizhou）在洪州打坐，在十字街頭賣弄行為。

【English Translation】 Dharma (Law). The walls and rubble now have a boundless body. Since the understanding is refined, the hearing must be thorough and detached. Therefore, whenever Zen Master Xuefeng saw a monk coming, he would roll out three wooden balls, as if performing acrobatics. Zen Master Xuansha would make a chopping gesture, disdainfully saying, 'Bring it here.' Today, Samantabhadra (Universal Worthy Bodhisattva) slanders the ancients; even if a thousand Buddhas appeared in the world, they could not atone for it. If someone here slanders Samantabhadra, they will surely fall into the Avīci Hell of tongue-pulling. So, who is it that slanders or does not slander, whose heart does not fail people, and whose face has no shame? Ascending the hall to preach. When Bodhidharma (達磨) came, this land all knew Sanskrit; after he left, the Western Heaven all learned the language of Tang. If we talk about directly pointing to the human heart, seeing one's nature and becoming a Buddha, it is like a羚羊掛角 (ling yang gua jiao, antelope hanging its horns), a獵犬尋蹤 (lie quan xun zong, hunting dog tracking a scent), with no trace to be found. If one's mind is contrary to the truth, ten thousand words are useless. It can truly be said that when he came, he laughed at me; not knowing that after he left, I laughed at him. The language of Tang and Sanskrit are personally entrusted; since ancient times, offering food to monks has been feared at night with tea. Ascending the hall to preach. The twelfth month is coming to an end, and the year is about to pass; the Yellow River is already frozen solid. In the depths, there are fat fish leaping and jumping, but they cannot jump out. Nor can they moisten each other with dampness or wet each other with saliva. Ashamed, Bodhisattva-Mahasattva (菩薩摩訶薩). When will the spring breeze come, to thaw this frozen Yellow River, and let the fish transform into dragons, directly leaping over the peach blossom waves? If you understand, then you understand; do not speak of dreams in front of fools. Ascending the hall to preach, a monk asked: 'How is the first division of the day, offering donations with bodies as numerous as the sands of the Ganges?' The master said: 'Recognize the land from the seedlings, know the person from their words.' Asked: 'How is the middle division of the day, again offering donations with bodies as numerous as the sands of the Ganges?' The master said: 'Stumbling and bumping.' Asked: 'How is the last division of the day, also offering donations with bodies as numerous as the sands of the Ganges?' The master said: 'The text below is long, leave it for tomorrow.' He also said: 'One turning phrase covers everything like the sky, supports everything like the earth; one turning phrase the tongue does not leave the mouth; one turning phrase, happily there is no involvement.' Want to understand? Ashamed, the World-Honored One (世尊) is red-faced rather than speaking directly. The mouth of the Great Yue Abbot is like a millstone; today, for this questioning monk, I am lecturing on the sutra, and unknowingly I have spoken both the sutra and the commentary at the same time.' Then he descended from the seat. Ascending the hall to preach. Mute my mouth, it must be spoken; block your ears, be careful not to miss it. Yesterday, someone came from Mount Tiantai, but said that the Great Sage of Sizhou (泗洲大聖) was sitting in meditation in Hongzhou, showing off his behavior at the crossroads.

貨。是甚麼。斷跟草鞋尖檐席帽。

福州西禪此庵守凈禪師。本州人。上堂。談玄說妙撒屎撒尿。行棒行喝將鹽止渴。立主立賓華擘宗乘。設或總不恁么。又是鬼窟里坐。到這裡山僧已是打退鼓。且道諸人尋常心憤憤口悱悱合作么生。莫將閑學解。埋沒祖師心。上堂。若也單明自己不悟目前。此人有眼無足。若也只悟目前不明自己。此人有足無眼。直得眼足相資。如車二輪如鳥二翼。正好勘過了打。上堂。九夏炎炎大熱木人汗流不輟。夜來一雨便涼。莫道山僧不說。以拂子擊禪床下座。上堂。若欲正提綱。直須大地荒。欲來沖雪刃。未免露鋒铓。當恁么時釋迦老子出頭不得即不問。爾諸人只如馬鐙里藏身又作么生話會。上堂。道是常道心是常心。汝等諸人聞山僧恁么道。便道我會也。大盡三十日小盡二十九。頭上是天腳下是地。耳里聞聲鼻里出氣。忽若四大海水在汝頭上。毒蛇穿爾眼睛。蝦蟆入爾鼻孔。又作么生。上堂。文殊普賢談理事。臨濟德山行棒喝。東禪一覺到天明。偏愛風從涼處發。咄。上堂。善鬥者不顧其首。善戰者必獲其功。其功既獲坐致太平。太平既致高枕無憂。罷拈三尺劍。休弄一張弓。歸馬于華山之陽。放牛于桃林之野。風以時而雨以時。漁父歌而樵人舞。雖然如是。堯舜之君猶有化在。爭

【現代漢語翻譯】現代漢語譯本：貨，是什麼？是斷了跟的草鞋、尖檐的席帽。

福州西禪此庵守凈禪師（Ci』an Shoujing Chan Master of Xichan Temple in Fuzhou），是本州人。上堂開示：談玄說妙如同撒屎撒尿，行棒行喝如同用鹽止渴。立主立賓是華麗地剖析宗乘。如果完全不是這樣，又是坐在鬼窟里。到這裡，山僧我已經打退堂鼓。那麼，你們平常心裡憤憤不平、口裡喋喋不休，到底在做什麼？不要用空洞的學理解釋，埋沒了祖師的心意。上堂開示：如果只明白自己，而不領悟眼前，這個人有眼無足；如果只領悟眼前，而不明白自己，這個人有足無眼。只有眼足相互資助，像車子的兩個輪子，像鳥的兩隻翅膀，才能勘驗過後痛打一頓。上堂開示：九夏炎炎，酷熱難耐，木人汗流不止。夜裡一場雨，立刻涼爽。不要說山僧我沒說。用拂子敲擊禪床，下座。上堂開示：想要端正地提出綱領，必須大地荒蕪。想要迎面衝向雪亮的刀刃，難免露出鋒芒。當這種時候，釋迦老子出來也無濟於事，暫且不問。你們這些人，如果像藏身在馬鐙里，又該如何說話應對？上堂開示：說常道是常道，心是常心。你們這些人聽到山僧我這樣說，就說我明白了。大月三十天，小月二十九天，頭上是天，腳下是地，耳朵里聽到聲音，鼻子里呼出氣息。忽然四大海水在你們頭上，毒蛇穿過你們的眼睛，蛤蟆進入你們的鼻孔，又該怎麼辦？上堂開示：文殊（Manjusri）、普賢（Samantabhadra）談論理和事，臨濟（Linji）、德山（Deshan）施行棒喝。東禪（Dongchan）一覺睡到天明，偏愛涼風從涼爽的地方吹來。咄！上堂開示：善於搏鬥的人不顧惜自己的頭顱，善於作戰的人必定獲得成功。獲得成功后，就能安享太平。太平到來后，就能高枕無憂。放下三尺劍，停止拉動弓箭。把戰馬放回華山之陽，把耕牛放回桃林之野。風按時吹，雨按時下，漁夫唱歌，樵夫跳舞。雖然這樣，堯（Yao）、舜（Shun）這樣的君王還有教化要做，爭什麼呢？

【English Translation】 English version: What is 'goods'? Broken-heeled straw sandals and pointed-eave rush hats.

Chan Master Ci』an Shoujing of Xichan Temple in Fuzhou (Fuzhou Xichan Ci』an Shoujing Chanshi) was a native of this prefecture. Ascending the Dharma hall, he lectured: Discussing the mysterious and expounding the wonderful is like scattering excrement and urine; wielding the staff and shouting is like using salt to quench thirst. Establishing the host and establishing the guest is a splendid analysis of the sect's teachings. If it's not like this at all, then you're sitting in a demon's cave. At this point, this mountain monk has already retreated. So, what are you people usually doing with your hearts full of resentment and your mouths full of complaints? Don't bury the Patriarch's mind with empty scholarly interpretations. Ascending the Dharma hall, he lectured: If one only understands oneself without realizing what's before one's eyes, this person has eyes but no feet. If one only realizes what's before one's eyes without understanding oneself, this person has feet but no eyes. Only when eyes and feet support each other, like two wheels of a cart or two wings of a bird, is it good to examine and then beat thoroughly. Ascending the Dharma hall, he lectured: In the scorching heat of summer, the wooden man sweats incessantly. After a rain at night, it immediately cools down. Don't say that this mountain monk didn't say it. He struck the Zen platform with his whisk and descended from his seat. Ascending the Dharma hall, he lectured: If you want to correctly raise the guiding principle, you must make the great earth desolate. If you want to rush towards the snow-bright blade, you cannot avoid exposing its edge. At such a time, even Shakyamuni Buddha (Shijia Laozi) coming forth would be of no avail, so I won't ask about that. You people, if you were hiding in a stirrup, how would you speak and respond? Ascending the Dharma hall, he lectured: Saying that the constant Dao is the constant Dao, and the mind is the constant mind. When you people hear this mountain monk say this, you say, 'I understand.' The big month has thirty days, the small month has twenty-nine days, above is the sky, below is the earth, the ears hear sounds, and the nose breathes out air. Suddenly, if the four great oceans were on your heads, poisonous snakes pierced your eyes, and toads entered your nostrils, what would you do? Ascending the Dharma hall, he lectured: Manjusri (Wenshu) and Samantabhadra (Puxian) discuss principle and phenomena, Linji (Linji) and Deshan (Deshan) wield the staff and shout. Dongchan (Dongchan) slept until dawn, especially loving the cool breeze blowing from a cool place. 'Tut!' Ascending the Dharma hall, he lectured: One who is good at fighting does not care for his head; one who is good at war will surely achieve success. Once success is achieved, one can sit and bring about great peace. Once great peace is achieved, one can rest one's head on a high pillow without worry. Put down the three-foot sword, stop pulling the bow. Return the warhorses to the south of Mount Hua (Huashan), and release the oxen to the fields of Peach Forest (Taolin). The wind blows in its season, and the rain falls in its season; the fisherman sings, and the woodcutter dances. Although it is like this, even rulers like Yao (Yao) and Shun (Shun) still have to educate, so what is there to contend for?

似乾坤收不得。堯舜不知名。渾家不管興亡事偏愛和云占洞庭。上堂。閉卻口時時說。截卻舌無間歇。無間歇最奇絕。最奇絕眼中屑。既是奇絕為甚麼卻成眼中屑。了了了時無可了。玄玄玄處亦須呵。上堂。佛祖頂𩕳上。有潑天大路。未透生死關。如何敢進步。不進步。大千沒遮護。一句絕言詮。那吒擎鐵柱。開堂拈香罷就座。南堂和尚白槌曰。法筵龍象眾當觀第一義。師隨聲便喝曰。此是第幾義。久參先德已辨來端。後學有疑不妨請問。僧問。阿難問迦葉。世尊傳金襕外別傳何物。迦葉喚阿難。阿難應喏。未審此意如何。師曰。切忌動著。曰只如迦葉道倒卻門前剎竿著。又作么生。師曰。石牛橫古路。曰只如和尚于佛日處還有這個訊息也無。師曰。無這個訊息。曰爭奈定光金地遙招手。智者江陵暗點頭。師曰。莫將庭際柏。輕比路傍嵩。僧禮拜。師乃曰。定光金地遙招手。智者江陵暗點頭。已是白雲千萬里。那堪於此未知休。設或於此便休去。一場狼藉不少。還有檢點得出者么。如無山僧今日失利。僧問。佛佛授手祖祖相傳未審傳個甚麼。師曰。速禮三拜。問不施寸刃請師相見。師曰。逢強即弱。曰何得埋兵掉鬥。師曰。只為阇𪏭寸刃不施。曰未審向上還有事也無。師曰有。曰如何是向上事。師曰。敗將不斬。問古

【現代漢語翻譯】現代漢語譯本好像整個天地都無法將它收納，堯和舜這樣偉大的聖人也無法瞭解它的真名。大家都不管世間的興衰，只喜歡吟詠白雲，在洞庭湖邊賞景。上堂開示時說：『閉上嘴巴卻時時在說，截斷舌頭也無有間斷。沒有間斷是最奇妙的，最奇妙之處就在於眼中的微塵。』既然是最奇妙的，為什麼卻成了眼中的微塵呢？當一切都了結時，就無可了結；在玄妙之處，也必須呵斥。上堂開示時說：『在佛祖的頭頂上，有一條寬闊的大路。如果還沒有透徹生死關，怎麼敢往前走？』不往前走，整個大千世界就沒有遮蔽和保護。一句話超越了所有的言語詮釋，哪吒用鐵柱支撐著天。開堂拈香完畢后就座。南堂和尚敲槌說：『法筵中的龍象之眾，應當觀察第一義。』師父隨著聲音便喝道：『這是第幾義？』長期參學的先輩已經辨明了來龍去脈，後來的學人有疑問不妨請問。有僧人問道：『阿難問迦葉，世尊傳授金襕袈裟之外，還另外傳授了什麼？』迦葉呼喚阿難，阿難應聲答應。不知道這其中的意思是什麼？師父說：『切忌觸動它。』僧人說：『如果迦葉說倒了門前的剎竿，又該怎麼理解？』師父說：『石牛橫臥在古老的道路上。』僧人說：『像和尚您在佛誕之日，還有這個訊息嗎？』師父說：『沒有這個訊息。』僧人說：『奈何定光佛在金地遙遙招手，智者大師在江陵暗自點頭。』師父說：『不要將庭院中的柏樹，輕易地與路旁的嵩山相比。』僧人禮拜。師父於是說：『定光佛在金地遙遙招手，智者大師在江陵暗自點頭，已經是白雲千萬里之外的事情了，哪裡還能夠在這裡不知休止呢？』假設在這裡就停止了，那將是一場狼藉，沒有什麼好處。還有能夠檢查得出的人嗎？如果沒有，山僧我今天就失敗了。』有僧人問道：『佛佛授手，祖祖相傳，不知道傳的是什麼？』師父說：『快禮拜三下。』僧人問：『不使用寸刃，請師父相見。』師父說：『遇到強大的就示弱。』僧人說：『為何要埋藏軍隊，丟掉武器？』師父說：『只因爲你這個出家人不使用寸刃。』僧人說：『不知道向上還有什麼事？』師父說：『有。』僧人說：『什麼是向上的事？』師父說：『敗將不斬。』僧人問：『古代』

【English Translation】 English version It seems that the universe cannot contain it. Even Yao (a legendary sage king of China) and Shun (another legendary sage king) do not know its name. Everyone ignores the affairs of prosperity and decline, preferring to admire the clouds and occupy Dongting Lake. Ascending the hall, he said: 'Closing the mouth, yet speaking constantly; cutting off the tongue, yet without interruption. No interruption is the most wonderful, and the most wonderful is the dust in the eye.' Since it is the most wonderful, why does it become dust in the eye? When everything is finished, there is nothing to finish; in the mysterious place, one must also scold.' Ascending the hall, he said: 'On the crown of the Buddha's head, there is a vast road. If one has not penetrated the gate of life and death, how dare one move forward?' Not moving forward, the entire universe has no shelter or protection. A single sentence transcends all verbal interpretations; Nezha (a protection deity in Chinese folk religion) supports the sky with an iron pillar.' After offering incense and taking his seat, the monk of Nantang struck the gavel and said: 'The dragon and elephant assembly in the Dharma gathering should observe the first meaning.' The master immediately shouted in response: 'Which meaning is this?' Those who have studied with previous masters for a long time have already discerned the origin and end; later learners may ask questions if they have doubts. A monk asked: 'Ananda (one of the principal disciples of Gautama Buddha) asked Kashyapa (another principal disciple of Gautama Buddha), what did the World-Honored One transmit besides the golden kasaya (robe)?' Kashyapa called out to Ananda, and Ananda responded. I wonder what the meaning of this is?' The master said: 'Be careful not to touch it.' The monk said: 'If Kashyapa said that the flagpole in front of the gate had fallen, how should it be understood?' The master said: 'A stone ox lies across the ancient road.' The monk said: 'Does the master have this news on the Buddha's birthday?' The master said: 'There is no such news.' The monk said: 'But Dingguang Buddha (Dipankara Buddha) beckons from afar in the golden land, and Zhiyi (founder of the Tiantai school of Buddhism) nods secretly in Jiangling.' The master said: 'Do not lightly compare the cypress in the courtyard to Mount Song by the roadside.' The monk bowed. The master then said: 'Dingguang Buddha beckons from afar in the golden land, and Zhiyi nods secretly in Jiangling; it is already tens of thousands of miles away in the white clouds, how can one not rest here?' If one stops here, it will be a mess, with no benefit. Is there anyone who can examine it?' If not, I, the mountain monk, will fail today.' A monk asked: 'Buddha hands over to Buddha, and ancestor transmits to ancestor; I wonder what is being transmitted?' The master said: 'Quickly bow three times.' The monk asked: 'Without using an inch of blade, please meet the master.' The master said: 'Yield to the strong.' The monk said: 'Why bury the troops and drop the weapons?' The master said: 'Only because you, a monk, do not use an inch of blade.' The monk said: 'I wonder if there is anything further up?' The master said: 'Yes.' The monk said: 'What is the matter further up?' The master said: 'A defeated general is not killed.' The monk asked: 'Ancient'

佛堂前甚麼人先到。師曰。無眼村翁。曰未審如何趣向。師曰。楖栗橫擔。

建寧府開善道謙禪師。本郡人。初之京師依圓悟無所省發。后隨妙喜庵居泉南。及喜領徑山。師亦侍行。未幾令師往長沙通紫巖居士張公書。師自謂。我參禪二十年無入頭處。更作此行決定荒廢。意欲無行。友人宗元者叱曰。不可在路便參禪不得也去。吾與汝俱往。師不得已而行。在路泣語元曰。我一生參禪業無得力處。今又途路奔波。如何得相應去。元告之曰。爾但將諸方參得底悟得底圓悟妙喜為爾說得底。都不要理會。途中可替底事。我盡替爾。只有五件事替爾不得。爾須自家支當。師曰。五件者何事愿聞其要。元曰。著衣吃飯屙屎放尿駝個死屍路上行。師于言下領旨不覺手舞足蹈。元曰。爾此回方可通書宜前進。吾先歸矣。元即回徑山。師半載方返。妙喜一見而喜曰。建州子爾這回別也。住後上堂。竺土大仙心。東西密相付。如何是密相付底心。良久曰。八月秋何處熱。上堂。壁立千仞三世諸佛措足無門。是則是。太殺不近人情。放一線道十方剎海放光動地。是則是。爭奈和泥合水。須知通一線道處壁立千仞。壁立千仞處通一線道。橫拈倒用正接傍提。電激雷奔崖頹石裂。是則是。猶落化門。到這裡壁立千仞也沒交涉。通一線道

【現代漢語翻譯】現代漢語譯本：問：佛堂前什麼人先到？師父說：沒有眼睛的鄉下老翁。問：不知道他如何前往？師父說：把楖栗（一種木杖）橫在肩上挑著。

建寧府開善道謙禪師，是本郡人。起初到京城依止圓悟禪師，但沒有領悟。後來跟隨妙喜禪師住在泉南。等到妙喜禪師住持徑山寺，道謙禪師也侍奉跟隨。沒過多久，妙喜禪師讓道謙禪師前往長沙，給紫巖居士張公送信。道謙禪師心想：『我參禪二十年都沒有入門的地方，再做這件事，肯定荒廢了。』想要不去。友人宗元呵斥他說：『不能在路上就參禪，必須去。我與你一同前往。』道謙禪師不得已而行。在路上哭著對宗元說：『我一生參禪，一直沒有得力的地方，現在又要奔波于路途，如何才能相應呢？』宗元告訴他說：『你只要把你從各處參學得到的、領悟到的，圓悟禪師、妙喜禪師為你說的，都不要理會。途中可以代替的事情，我都替你做。只有五件事我替你不了，你必須自己承擔。』道謙禪師說：『哪五件事？希望聽聽要點。』宗元說：『穿衣、吃飯、拉屎、撒尿、扛著個死屍在路上走。』道謙禪師在宗元的話下領悟了禪旨，不知不覺手舞足蹈。宗元說：『你這次才可以送信，應該前進了，我先回去了。』宗元就回了徑山寺。道謙禪師過了半年才返回。妙喜禪師一見就高興地說：『建州人，你這次不一樣了。』住持後上堂說法：『竺土（指印度）大仙（指佛）的心，東西方秘密地相互傳授。』什麼是秘密相互傳授的心？良久后說：『八月秋天哪裡熱？』上堂說法：『壁立千仞，三世諸佛都無法落腳。』說是這樣說，但太不近人情。放開一線道路，十方剎土放光動地。說是這樣說，但又和泥合水。要知道，在放開一線道路的地方，也有壁立千仞；在壁立千仞的地方，也有一線道路相通。橫著拿，倒著用，正面接，側面提，像閃電一樣迅速，像雷霆一樣奔騰，像山崖崩塌，像石頭碎裂。說是這樣說，但仍然落在教化的門徑里。到了這裡，壁立千仞也沒有關係，一線道路也相通。

【English Translation】 English version: Question: Who arrives first at the Buddha hall? The Master said: An old villager without eyes. Question: I don't know how he proceeds. The Master said: Carrying a 'zhili' (a type of wooden staff) horizontally on his shoulder.

Chan Master Daogian of Kaishan Temple in Jianning Prefecture was a native of the prefecture. Initially, he went to the capital and relied on Yuanwu, but he had no enlightenment. Later, he followed Miaoxi and resided in Quanzhou. When Miaoxi became the abbot of Jingshan Temple, the Master also attended and followed. Before long, Miaoxi ordered the Master to go to Changsha to deliver a letter to layman Zhang of Ziyan. The Master thought to himself, 'I have been practicing Chan for twenty years without any entry point. Doing this will definitely be a waste.' He wanted not to go. His friend Zongyuan scolded him, saying, 'You cannot practice Chan on the road; you must go. I will go with you.' The Master had no choice but to go. On the road, he wept and said to Zongyuan, 'I have been practicing Chan my whole life, and I have never been effective. Now I have to rush on the road. How can I correspond to it?' Zongyuan told him, 'Just take what you have learned and understood from various places, what Yuanwu and Miaoxi have said to you, and don't pay attention to any of it. I will take care of anything I can take care of on the road. There are only five things I cannot take care of for you. You must bear them yourself.' The Master said, 'What are the five things? I would like to hear the essentials.' Zongyuan said, 'Putting on clothes, eating, shitting, pissing, and carrying a dead body on the road.' The Master understood the meaning of Chan in Zongyuan's words and danced with joy unconsciously. Zongyuan said, 'Now you can deliver the letter. You should go forward. I will go back first.' Zongyuan returned to Jingshan Temple. The Master returned after half a year. Miaoxi was pleased to see him and said, 'Person from Jianzhou, you are different this time.' After becoming the abbot, he ascended the hall and said, 'The mind of the great sage (referring to Buddha) of 'Zhutu' (referring to India) is secretly transmitted between the East and the West.' What is the mind that is secretly transmitted? After a long silence, he said, 'Where is it hot in the autumn of August?' Ascending the hall, he said, 'A wall stands ten thousand 'ren' (a unit of length) high, and the Buddhas of the three worlds have no place to set foot.' It is so, but it is too inhuman. Open a line of passage, and the ten directions of 'kshetra' (Buddha-fields) emit light and shake the earth. It is so, but it is like mixing mud with water. You must know that where there is a line of passage, there is also a wall standing ten thousand 'ren' high; where there is a wall standing ten thousand 'ren' high, there is also a line of passage. Taking it horizontally, using it upside down, receiving it directly, and supporting it sideways, it is as fast as lightning, as rushing as thunder, as collapsing as a cliff, and as shattering as a stone. It is so, but it still falls into the gate of teaching. When you get here, the wall standing ten thousand 'ren' high doesn't matter, and the line of passage is also connected.

也沒交涉。不近人情和泥合水。總沒交涉。只這沒交涉也則沒交涉。是則是。又無佛法道理。若也出得這四路頭。管取乾坤獨步。且獨步一句作么生道。莫怪從前多意氣。他家曾踏上頭關。上堂。去年也有個六月十五。今年也有個六月十五。去年六月十五少卻今年六月十五。今年六月十五多卻去年六月十五。多處不用減少處不用添。既不用添又不用減。則多處多用小處少用。乃喝一喝曰。是多是少。良久曰。箇中消息子。能有幾人知。上堂。洞山麻三斤將去。無星秤子上定過。每一斤恰有一十六兩。二百錢重更不少一牦。正與趙州殿里底一般。只不合被大愚鋸解秤錘。卻教人理會不得。如今若要理會得。但問取雲門乾屎橛。上堂。有句無句如藤倚樹。撞倒燈籠打破露柱。佛殿奔忙僧堂回顧。子細看來是甚傢俱咄。只堪打老鼠。上堂。諸人從僧堂里恁么上來。少間從法堂頭恁么下去。並不曾差了一步因甚麼卻不會。良久曰。只為分明極。翻令所得遲。

慶元府育王佛照德光禪師。臨江軍彭氏子。志學之年依本郡東山光化寺吉禪師落髮。一日入室。吉問。不是心不是佛不是物是甚麼。師罔措。遂致疑通夕不寐。次日詣方丈請益。昨日蒙和尚垂問。既不是心又不是佛又不是物。畢竟是甚麼。望和尚慈悲指示。吉震威一

【現代漢語翻譯】現代漢語譯本沒有交涉，不講人情，和稀泥。總是沒有交涉。僅僅這沒有交涉，也就只是沒有交涉。是就是，不是就不是。又沒有佛法道理。如果能跳出這四種路數，必定能獨步天下。那麼，這『獨步』一句該怎麼說呢？不要怪我從前意氣用事，因為他家曾經登上最高的關隘。上堂：去年也有六月十五，今年也有六月十五。去年六月十五少了今年的六月十五，今年六月十五多了去年的六月十五。多處不用減少，少處不用增加。既然不用增加又不用減少，那麼，多處就多用，少處就少用。於是喝一聲，說：是多還是少？良久說：其中的訊息，能有幾人知道？上堂：洞山（Dongshan）的麻三斤拿來，用沒有星的秤稱過，每一斤恰好一十六兩，二百文錢重，一點也不少。正和趙州（Zhaozhou）殿里的一樣。只是不該被大愚（Dayu）鋸斷秤錘，反而讓人無法理解。如今如果想要理解，就去問雲門（Yunmen）的乾屎橛。上堂：有句無句，如同藤蔓依附樹木。撞倒燈籠，打破露柱。佛殿奔忙，僧堂回顧。仔細看來是什麼傢俱？咄！只配打老鼠。上堂：諸位從僧堂里這樣上來，一會兒又從法堂頭這樣下去，並沒有差一步，為什麼卻不會呢？良久說：只因爲太分明了，反而使得領悟遲緩。慶元府（Qingyuan Fu）育王佛照德光禪師（Yuwang Fozhao Deguang Chanshi），臨江軍（Linjiang Jun）彭氏之子。立志求學之年，依本郡東山光化寺（Dongshan Guanghua Si）吉禪師（Ji Chanshi）落髮。一日入室，吉問：不是心，不是佛，不是物，是什麼？禪師茫然不知所措，於是心生疑惑，整夜無法入睡。次日前往方丈請教，說：昨日蒙和尚垂問，既不是心，又不是佛，又不是物，到底是什麼？希望和尚慈悲指示。吉禪師威嚴地一喝。

【English Translation】 English version There is no negotiation, no empathy, and a muddling of the waters. There is always no negotiation. Just this lack of negotiation is simply a lack of negotiation. It is what it is. And there is no Buddhist principle in it. If one can escape these four paths, one will surely walk alone in the world. So, how should this 'walking alone' be expressed? Don't blame me for being impulsive in the past, because his family once climbed to the highest pass. Ascending the hall: Last year there was a sixth month fifteenth, and this year there is a sixth month fifteenth. Last year's sixth month fifteenth was less than this year's sixth month fifteenth, and this year's sixth month fifteenth is more than last year's sixth month fifteenth. No need to reduce where there is plenty, no need to add where there is little. Since there is no need to add and no need to reduce, then use more where there is more, and use less where there is less. Then, he shouted and said: Is it more or less? After a long silence, he said: How many people know the message within? Ascending the hall: Dongshan's (name of a monk) three pounds of hemp were brought and weighed on a starless scale. Each pound was exactly sixteen ounces, two hundred coins in weight, not a hair less. It was exactly the same as the one in Zhaozhou's (name of a place) hall. It's just that it shouldn't have had its scale weight sawn off by Dayu (name of a monk), which made it impossible for people to understand. Now, if you want to understand, just ask Yunmen (name of a monk) about his dry shit stick. Ascending the hall: With or without a phrase, like a vine clinging to a tree. Knocking over the lantern, breaking the dew pillar. Rushing about in the Buddha hall, looking back at the monks' hall. Looking closely, what kind of furniture is it? Tut! Only fit to catch mice. Ascending the hall: You all came up like this from the monks' hall, and in a moment you will go down like this from the Dharma hall. You haven't missed a step, so why don't you understand? After a long silence, he said: It is precisely because it is too clear that understanding is delayed. Zen Master Fozhao Deguang of Yuwang Monastery (name of a monastery) in Qingyuan Prefecture (name of a prefecture) was the son of the Peng family of Linjiang Army (name of an army). In the year he aspired to study, he had his head shaved under Zen Master Ji (name of a monk) of Guanghua Temple (name of a temple) in Dongshan (name of a place) in this prefecture. One day, when he entered the room, Ji asked: It is not mind, not Buddha, not thing, what is it? The Zen master was at a loss, and so he became doubtful and could not sleep all night. The next day, he went to the abbot's room to ask for instruction, saying: Yesterday, I was honored to be asked by the abbot, it is neither mind, nor Buddha, nor thing, what is it after all? I hope the abbot will mercifully instruct me. Zen Master Ji gave a stern shout.

喝曰。這沙彌更要我與爾下注腳在。拈棒劈脊打出。師於是有省。后謁月庵果應庵華百丈震。終不自肯。適大慧領育王。四海英材鱗集師亦與焉。大慧室中問師。喚作竹篦則觸。不喚作竹篦則背。不得下語不得無語。師擬對。慧便棒。師豁然大悟。從前所得瓦解冰消。初住臺之光孝。僧問。浩浩塵中如何辨主。師曰。巾峰頂上塔心尖。上堂。臨濟三遭痛棒。大愚言下知歸。興化于大覺棒頭明得黃檗意旨。若作棒會入地獄如箭射。若不作棒會入地獄如箭射。眾中商量盡道。赤心片片恩大難酬。總是識情卜度未出陰界。且如臨濟悟去。是得黃檗力。是得大愚力。若也見得。許爾頂門眼正肘后符靈。其或未然。鴻福更為諸人通個訊息。丈夫氣宇沖牛鬥。一踏鴻門兩扇開。上堂。七手八腳三頭兩面。耳聽不聞眼覷不見。苦樂逆順打成一片。且道是甚麼。路逢死蛇莫打殺。無底籃子盛將歸。上堂。聞聲悟道落二落三。見色明心錯七錯八。生機一路猶在半途。且道透金剛圈吞栗棘蓬底是甚麼人。披蓑側立千峰外。引水澆蔬五老前。師住靈隱日○孝宗皇帝嘗○詔問道。留宿內觀堂奏對機緣。備于本錄。后示寂。塔全身於鄮峰東庵。

常州華藏遁庵宗演禪師。福州鄭氏子。上堂拈起拄杖曰。識得這個一生參學事畢。古人恁么道。

【現代漢語翻譯】現代漢語譯本：喝道：『這沙彌還要我給你下註解嗎？』拿起棒子就劈頭蓋臉地打出去。禪師因此有所領悟。後來參訪月庵果（Yue'an Guo，禪師名）、應庵華（Ying'an Hua，禪師名）、百丈震（Baizhang Zhen，禪師名），始終不認可自己所悟。恰逢大慧（Dahui，禪師名）主持育王寺，四方英才如魚鱗般聚集，禪師也在其中。大慧在禪房中問禪師：『稱作竹篦（zhubei，竹製的刮）則觸犯，不稱作竹篦則違背，不得說話，也不得不說話。』禪師剛要回答，大慧就打。禪師豁然大悟，之前所得的理解如瓦解冰消。起初住在臺州的光孝寺，有僧人問：『浩浩紅塵中如何辨別主人？』禪師說：『巾峰頂上的塔心尖。』上堂開示說：『臨濟（Linji，禪師名）三次被打，大愚（Dayu，禪師名）言下知歸。興化（Xinghua，禪師名）在大覺（Dajue，禪師名）的棒頭明白了黃檗（Huangbo，禪師名）的意旨。若作棒來理解，入地獄如箭射；若不作棒來理解，入地獄也如箭射。』大眾商量，都說：『赤心片片，恩大難酬。』這都是用意識情識來揣度，沒有超出陰界的範圍。且說臨濟的開悟，是得了黃檗的力，還是得了大愚的力？如果能見得透徹，就允許你頂門正眼，肘後有靈符。如果還不能，鴻福（Hongfu，禪師名）再為各位傳遞個訊息：大丈夫氣宇軒昂，一腳踏入鴻門宴，兩扇門都打開了。上堂開示說：『七手八腳，三頭兩面，耳朵聽不見，眼睛看不見，苦樂逆順打成一片。』且道這是什麼？『路逢死蛇莫打殺，無底籃子盛將歸。』上堂開示說：『聞聲悟道，落二落三；見色明心，錯七錯八。生機一路，猶在半途。』且道透金剛圈，吞栗棘蓬的是什麼人？『披蓑側立千峰外，引水澆蔬五老前。』禪師住在靈隱寺時，孝宗皇帝（Xiaozong Huangdi，皇帝名）曾經下詔問道，留宿內觀堂奏對機緣，詳細記載在本錄中。後來圓寂，全身塔葬于鄮峰東庵。常州華藏遁庵宗演禪師（Huazang Dun'an Zongyan Chanshi，禪師名），是福州鄭氏之子。上堂時拿起拄杖說：『認識了這個，一生參學的事就完畢了。』古人這麼說。

【English Translation】 English version: He shouted: 'Does this Shami (Shami, a novice monk) still need me to add annotations for you?' He picked up the stick and struck him head-on. The Chan master thus had some understanding. Later, he visited Yue'an Guo (Yue'an Guo, a Chan master), Ying'an Hua (Ying'an Hua, a Chan master), and Baizhang Zhen (Baizhang Zhen, a Chan master), but he never acknowledged his own enlightenment. It happened that Dahui (Dahui, a Chan master) was in charge of Yuwang Temple, and talents from all over the world gathered like fish scales, and the Chan master was among them. Dahui asked the Chan master in the abbot's room: 'Calling it a zhubei (zhubei, a bamboo scraper) is touching, not calling it a zhubei is betraying, you must not speak, and you must not not speak.' As soon as the Chan master was about to answer, Dahui struck. The Chan master suddenly had a great enlightenment, and the understanding he had gained before disintegrated like ice melting. Initially, he lived in Guangxiao Temple in Taizhou, and a monk asked: 'How to distinguish the master in the vast world of dust?' The Chan master said: 'The tip of the pagoda heart on the top of Jin Peak.' He gave a Dharma talk, saying: 'Linji (Linji, a Chan master) was beaten three times, and Dayu (Dayu, a Chan master) knew where to return under his words. Xinghua (Xinghua, a Chan master) understood Huangbo's (Huangbo, a Chan master) intention at the head of Dajue's (Dajue, a Chan master) stick. If you understand it as a stick, you will enter hell like an arrow; if you don't understand it as a stick, you will also enter hell like an arrow.' The crowd discussed and said: 'A sincere heart, the great kindness is difficult to repay.' This is all using consciousness to speculate, and has not gone beyond the realm of yin. And speaking of Linji's enlightenment, did he get the power of Huangbo, or did he get the power of Dayu? If you can see through it, you are allowed to have a correct eye on the top of your head and a spiritual talisman behind your elbow. If you still can't, Hongfu (Hongfu, a Chan master) will pass on a message to everyone: A great man has a heroic spirit, and with one foot into the Hongmen Banquet, both doors are opened.' He gave a Dharma talk, saying: 'Seven hands and eight feet, three heads and two faces, the ears cannot hear, the eyes cannot see, suffering and joy, adversity and obedience are all in one piece.' And what is this? 'Don't kill the dead snake you meet on the road, put it in a bottomless basket and take it home.' He gave a Dharma talk, saying: 'Hearing the sound and realizing the Tao, falling two or three; seeing the color and clarifying the mind, wrong seven or eight. The path of vitality is still halfway.' And who is the one who penetrates the Vajra circle and swallows the chestnut thorn bush? 'Wearing a straw raincoat and standing outside the thousand peaks, drawing water to water vegetables in front of the Five Elders.' When the Chan master lived in Lingyin Temple, Emperor Xiaozong (Xiaozong Huangdi, the emperor's name) once issued an edict to ask questions, staying overnight in the Neiguan Hall to answer the opportunity, which is recorded in detail in this record. Later, he passed away, and his whole body was buried in the Dong'an of Mount Mao. Chan Master Huazang Dun'an Zongyan (Huazang Dun'an Zongyan Chanshi, a Chan master) of Huazang Temple in Changzhou was a son of the Zheng family in Fuzhou. When he ascended the hall, he picked up his staff and said: 'Recognizing this, the matter of studying for a lifetime is over.' The ancients said so.

華藏則不然。識得這個更須買草鞋行腳。何也。到江吳地盡。隔岸越山多。臘旦上堂。一九與二九相逢不出手。世間出世間。無剩亦無少。遂出手曰。華藏不惜性命。為諸人出手去也。劈面三拳攔腮一掌。靈利衲僧自知痛癢。且轉身一句作么生道。巡堂喫茶去。上堂舉南泉和尚道。我十八上便解作活計。趙州和尚道。我十八上便解破家散宅。師云。南泉趙州也是徐六擔板只見一邊。華藏也無活計可作。亦無家宅可破。逢人突出老拳。要伊直下便到。且道到后如何。三十六峰觀不足。卻來平地倒騎驢。

慶元府天童無用凈全禪師。越州翁氏子。上堂。學佛止言真不立。參禪多與道相違。忘機忘境急回首。無地無錐轉步歸。佛不是心。亦非覿體。承當絕所依。萬古碧潭空界月。再三撈捷始應知。上堂良久召眾曰。還知么。復曰。敗缺不少。上堂舉長沙示眾曰。百尺竿頭坐底人。雖然入得未為真。百尺竿頭須進步。十方世界現全身。大慧先師道。要見長沙么。更進一步。保寧則不然。要見長沙么更退一步。畢竟如何。換骨洗腸重整頓。通身是眼更須參。師到靈隱請上堂。靈山正派達者猶迷。明來暗來誰當辨的。雙收雙放孰辨端倪。直饒千聖出來。也只結舌有分。何故人歸大國方為貴。水到瀟湘始是清。復曰。適來松源

【現代漢語翻譯】現代漢語譯本：華藏（寺名）卻不是這樣。認識到這個，更需要穿上草鞋去雲遊四方。為什麼呢？因為『到了江吳一帶，路就到了盡頭，隔著江岸，越地的山巒卻很多』。臘月初一上堂時說：『一九和二九相遇時不出手，世間法和出世間法，不多也不少。』於是出手說：『華藏不惜性命，為各位出手了！』劈面三拳，攔腮一掌，靈敏的僧人自然知道痛癢。那麼轉身一句該怎麼說呢？巡堂喫茶去。上堂時引用南泉和尚的話說：『我十八歲時就懂得如何謀生。』趙州和尚說：『我十八歲時就懂得如何敗家。』師父說：『南泉和趙州也像徐六挑著一塊木板，只看到一邊。華藏既沒有活計可做，也沒有家產可敗。遇到人就突然打出一拳，要他們當下就明白。』那麼，明白之後又如何呢？『三十六峰看也看不厭，不如回到平地倒騎驢。』

慶元府天童無用凈全禪師，是越州翁氏的兒子。上堂時說：『學佛只說真理卻不能確立，參禪大多與道相違背。忘記機心，忘記外境，趕緊回頭，無地可立，無錐可插，轉身歸去。佛不是心，也不是具體的形體，承擔時沒有任何依靠。萬古碧潭中的空中之月，再三打撈才應該知道。』上堂良久，召集眾人說：『還知道嗎？』又說：『殘缺不少。』上堂時引用長沙和尚開示大眾的話說：『百尺竿頭坐著的人，即使進入了那個境界，也還不是真。百尺竿頭須更進一步，十方世界才能顯現全身。』大慧禪師說：『想要見到長沙和尚嗎？更進一步！』保寧禪師卻不是這樣，他說：『想要見到長沙和尚嗎？更退一步！』究竟如何呢？『換骨洗腸，重新整頓，渾身都是眼睛，更須參悟。』師父到靈隱寺，請求上堂說法。靈山的真正法脈，通達的人也會迷惑。明裡來，暗裡來，誰能辨別清楚？雙收雙放，誰能辨別端倪？即使千聖出現，也只能結舌不語。為什麼呢？『人回到大國才顯得尊貴，水流到瀟湘才顯得清澈。』又說：『剛才松源（禪師名）』

【English Translation】 English version: Huazang (temple name) is not like that. Recognizing this, one needs even more to wear straw sandals and travel around. Why? Because 'Having reached the land of Jiang and Wu, the road comes to an end; across the riverbank, the mountains of Yue are numerous.' On the first day of the twelfth month, he said in the hall: 'When the first nine and the second nine meet, do not act. The mundane and the supramundane, neither more nor less.' Then he acted, saying: 'Huazang does not spare his life, acting for everyone!' Three punches to the face, a palm across the cheek, a sharp-witted monk naturally knows the pain. Then, how should one say the turning phrase? Go to the hall for tea. In the hall, he quoted Nanquan (Zen master's name) saying: 'At eighteen, I already knew how to make a living.' Zhaozhou (Zen master's name) said: 'At eighteen, I already knew how to ruin a family.' The master said: 'Nanquan and Zhaozhou are like Xu Liu carrying a plank, only seeing one side. Huazang has neither a living to make nor a family to ruin. When he meets someone, he suddenly throws a punch, wanting them to understand immediately.' Then, what happens after understanding? 'The thirty-six peaks are never tiring to see, it is better to return to the flat ground and ride a donkey backwards.'

Zen Master Wuyong Jingquan of Tiantong Monastery in Qingyuan Prefecture was the son of the Weng family of Yuezhou. In the hall, he said: 'Studying the Buddha, only speaking of truth cannot establish it; practicing Zen mostly contradicts the Way. Forget the scheming mind, forget the external environment, quickly turn your head back; there is no ground to stand on, no awl to insert, turn around and return. The Buddha is not the mind, nor is it a concrete form; when undertaking, there is no reliance. The moon in the empty realm of the ancient blue pool, one should know only after repeatedly trying to scoop it up.' After a long time in the hall, he summoned the assembly and said: 'Do you know?' Then he said: 'Not a few are missing.' In the hall, he quoted Changsha (Zen master's name) instructing the assembly, saying: 'The person sitting on the hundred-foot pole, even if they have entered that state, it is still not true. One must take another step on the hundred-foot pole, then the whole body can manifest in the ten directions.' Zen Master Dahui (Zen master's name) said: 'Do you want to see Changsha? Take another step!' But Baoning (Zen master's name) is not like that, he said: 'Do you want to see Changsha? Take a step back!' What is it ultimately like? 'Change bones and wash intestines, reorganize everything, the whole body is eyes, one must further investigate.' The master went to Lingyin Temple and requested to speak in the hall. The true lineage of Ling Mountain, even those who are enlightened are confused. Coming openly, coming secretly, who can distinguish clearly? Receiving both, releasing both, who can discern the clues? Even if a thousand sages appear, they can only be speechless. Why? 'People return to a great country to be honored, water flows to the Xiang River to be clear.' Then he said: 'Just now, Songyuan (Zen master's name)'

和尚舉竹篦話。令天童納敗缺。諸人要知么聽取一頌。黑漆竹篦握起。迅雷不及掩耳。德山臨濟茫然。懵底如何插觜。大慧嘗舉靈云悟桃花問師。師曰。靈云一見兩眉橫。引得漁翁良計生。白浪起時拋一釣。任教魚鱉競頭爭。師自讚曰。匙挑不上個村夫。文墨胸中一點無。曾把虛空揣出骨。惡聲贏得滿江湖。后示寂。塔于本山。

大溈法寶禪師。福州人也。上堂。喚作竹篦則觸。不喚作竹篦則背。直須師子咬人。莫學韓獹逐塊。阿呵呵會不會。金剛腳下鐵崑崙。捉得明州憨布袋。上堂。千般言萬種喻。只要教君早回去。夜來一片黑雲生。莫教錯卻山前路。咄。

福州玉泉曇懿禪師。本郡林氏。久依圓悟自謂不疑。紹興初出住興化祥雲法席頗盛。大慧入閩。知其所見未諦。致書令來。師遲遲。慧小參且痛斥仍榜告四眾。師不得已破夏謁之慧鞠其所證。既而曰。汝恁么見解敢嗣圓悟老人邪。師退院親之。一日入室慧問。我要個不會禪底做國師。師曰。我做得國師去也。慧喝出。居無何語之曰。香嚴悟處不在擊竹邊。俱胝得處不在指頭上。師乃頓明。后住玉泉為慧拈香繼省慧于小溪。慧升座舉。雲門一日拈拄杖示眾曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧見拄杖子但喚作拄杖子。

【現代漢語翻譯】現代漢語譯本：有位禪師舉起竹篦（一種竹製的拂塵）說了一段話，要天童禪師來彌補其中的不足。各位想知道是什麼嗎？請聽我念一首偈頌：

'黑色的竹篦握在手中，快得像迅雷不及掩耳。德山禪師和臨濟禪師都茫然不知所措，糊塗的人如何插得上嘴？'

大慧禪師曾經舉靈云禪師因見桃花而悟道的事例來問這位禪師。禪師說：'靈云禪師一見桃花，兩道眉毛都豎了起來，引得漁翁想出了好主意。白浪涌起時拋下一根釣竿，任憑魚鱉爭先恐後地搶奪。'

禪師自己讚歎說：'我是一個連湯匙都挑不起來的鄉下人，胸中沒有一點墨水。曾經把虛空捏出骨頭來，落得個惡名傳遍江湖。'

後來禪師圓寂，塔建在本山。

大溈法寶禪師，是福州人。上堂說法時說：'說是竹篦就落入了執著，說不是竹篦就違背了真理。必須像獅子一樣咬人，不要學韓獹追逐土塊。阿呵呵，你們會了嗎？金剛腳下是鐵打的崑崙山，抓住了明州的憨布袋和尚。'

上堂說法時說：'千言萬語，各種比喻，只是要教你們早點回去。昨夜一片黑雲升起，不要走錯了山前的路。' 咄！

福州玉泉曇懿禪師，是本郡林氏人。長期跟隨圓悟禪師，自認為已經沒有疑問。紹興初年，出任興化祥雲寺的住持，弘揚佛法非常興盛。大慧禪師來到福建，知道他的見解還不徹底，寫信讓他來。曇懿禪師遲遲不來。大慧禪師在小參時嚴厲斥責他，並且張榜告示大眾。曇懿禪師不得已，在夏天結束後來拜見大慧禪師，詳細陳述自己所證悟的境界。之後，大慧禪師問：'你這樣的見解，敢說是繼承了圓悟老人的衣缽嗎？' 曇懿禪師退出了住持之位，親自向大慧禪師學習。一天，進入內室，大慧禪師問：'我想要一個不懂禪的人去做國師。' 曇懿禪師說：'我可以去做國師。' 大慧禪師喝斥他出去。過了不久，大慧禪師對他說：'香嚴智閑禪師的開悟不在於擊竹的聲音，俱胝禪師的得道不在於一指。' 曇懿禪師於是頓悟。後來住持玉泉寺，為大慧禪師拈香，並且在小溪繼續參悟大慧禪師的教誨。大慧禪師升座說法時，舉了雲門禪師的例子：雲門禪師有一天拿起拄杖向大眾展示，說：'凡夫執著地認為是實有，二乘聖者分析認為是空無，緣覺認為是虛幻的存在，菩薩則認為當體即空。而我們禪僧見到拄杖，就只叫它拄杖。'

【English Translation】 English version: A monk raised a bamboo whisk (zhubì, a bamboo fly-whisk) and spoke a phrase, challenging Tiantong (name of a Chan master) to complete it. Do you all want to know what it is? Listen to this verse:

'The black bamboo whisk is grasped, faster than a thunderclap can be covered. Deshan (name of a Chan master) and Linji (name of a Chan master) are at a loss, how can a confused person interject?'

Dahui (name of a Chan master) once cited Lingyun's (name of a Chan master) enlightenment upon seeing peach blossoms to question the master. The master said: 'Lingyun's eyebrows stood on end at the sight of peach blossoms, inspiring the fisherman's good plan. When white waves rise, cast a fishing rod, and let the fish and turtles compete to snatch it.'

The master praised himself, saying: 'I am a country bumpkin who can't even pick up a spoonful, with not a drop of ink in my chest. I once tried to squeeze bones out of emptiness, earning a bad reputation throughout the land.'

Later, the master passed away, and his stupa was built on this mountain.

Dahui Fabao Chan Master, was from Fuzhou. In his Dharma talk, he said: 'To call it a bamboo whisk is to cling, to not call it a bamboo whisk is to betray. You must bite like a lion, don't learn from the Han hound chasing after clods. Ah ha ha, do you understand? Beneath the Vajra's feet is the iron Kunlun Mountain, having caught the foolish cloth bag monk of Mingzhou.'

In his Dharma talk, he said: 'A thousand words, ten thousand metaphors, are only to teach you to return early. Last night a black cloud arose, don't mistake the path before the mountain.' Tut!

Fuzhou Yuquan Tanyi Chan Master, was from the Lin family of this prefecture. He had long followed Yuanwu (name of a Chan master), believing himself to be without doubt. In the early years of Shaoxing, he became the abbot of Xinghua Xiangyun Temple, where his Dharma teachings flourished. Dahui came to Fujian and, knowing that his understanding was not thorough, wrote a letter inviting him to come. Tanyi hesitated. Dahui severely rebuked him during a small Dharma assembly and posted a notice to the public. Tanyi had no choice but to visit Dahui after the summer retreat, explaining his realization in detail. Afterwards, Dahui asked: 'With such understanding, do you dare say you have inherited the mantle of old man Yuanwu?' Tanyi resigned from his position as abbot and personally studied with Dahui. One day, entering the inner chamber, Dahui asked: 'I want someone who doesn't understand Chan to be the national teacher.' Tanyi said: 'I can be the national teacher.' Dahui shouted him out. Not long after, Dahui said to him: 'Xiangyan Zhixian's (name of a Chan master) enlightenment was not in the sound of striking bamboo, and Jizhi's (name of a Chan master) attainment was not in the finger.' Tanyi then had a sudden awakening. Later, he became the abbot of Yuquan Temple, offering incense for Dahui and continuing to study Dahui's teachings at Xiaoxi. When Dahui ascended the Dharma seat, he cited the example of Yunmen (name of a Chan master): One day, Yunmen picked up a staff and showed it to the assembly, saying: 'Ordinary people stubbornly believe it exists, those of the Two Vehicles analyze and believe it is empty, Pratyekabuddhas believe it is a phantom existence, and Bodhisattvas believe that its very essence is emptiness. But we Chan monks, when we see a staff, we simply call it a staff.'

行但行坐但坐。總不得動著。慧曰。我不是雲門老人。將虛空剜窟竉。驀拈拄杖曰。拄杖子不屬有不屬無不屬幻不屬空。卓一下曰。凡夫二乘緣覺菩薩盡向這裡。各隨根性悉得受用。唯于衲僧分上為害為冤。要行不得行。要坐不得坐。進一步則被拄杖子迷卻路頭。退一步則被拄杖子穿卻鼻孔。即今莫有不甘底么。試出來與拄杖子相見。如無來年更有新條在。惱亂春風卒未休。正恁么時合作么生。下座。煩玉泉為眾拈出。師登座敘謝畢。遂舉前話曰。適來堂頭和尚恁么批判。大似困魚止濼病鳥棲蘆。若是玉泉則不然。拈拄杖曰。拄杖子能有能無能幻能空。凡夫二乘緣覺菩薩。卓一下曰。向這裡百雜碎。唯于衲僧分上如龍得水似虎靠山。要行便行要坐便坐。進一步則乾坤震動。退一步則草偃風行。且道不進不退一句作么生道。良久曰。閑持經卷倚松立。笑問客從何處來。

饒州薦福悟本禪師。江州人也。自江西雲門參侍妙喜至泉南小溪。於時英俊畢集受印可者多矣。師私謂其棄己且欲發去。妙喜知而語之曰。汝但專意參究。如有所得不待開口。吾已識也。既而有聞師入室者故謂師曰。本侍者參禪許多年。逐日只道得個不會。師詬之曰。這小鬼爾未生時我已三度霍山廟裡退牙了。好教爾知。由是益銳志。以狗子無佛性

【現代漢語翻譯】現代漢語譯本行就行，坐就坐。總之不能動念執著。慧（指代某人，可能是一位禪師或求道者）說：『我不是雲門老人（雲門宗的創始人云門文偃禪師），做不出在虛空中挖洞的事情。』隨即拿起拄杖說：『這拄杖子不屬於有，不屬於無，不屬於幻，不屬於空。』用拄杖敲了一下地面說：『凡夫、聲聞乘、緣覺乘、菩薩，都在這裡，各自根據自己的根性得到相應的受用。唯獨對於參禪的僧人來說，這拄杖子是禍害是冤家。想要走走不了，想要坐坐不成。進一步就會被拄杖子迷惑了道路，退一步就會被拄杖子穿透鼻孔。現在有沒有不服氣的？試著出來和拄杖子較量一番。如果沒有，來年還有新的枝條生長，惱亂春風的事情終究不會停止。』正在這個時候該如何應對呢？』說完便下座了。煩請玉泉（指代某人，可能是一位禪師或寺廟）為大家拈出其中深意。師（指代另一位禪師）登上座位，敘述感謝之意后，便舉起之前的話說：『剛才堂頭和尚這樣批判，很像困在淺水中的魚，棲息在蘆葦上的病鳥。如果是玉泉，就不會這樣。』拿起拄杖說：『這拄杖子能有能無，能幻能空。凡夫、聲聞乘、緣覺乘、菩薩。』用拄杖敲了一下地面說：『在這裡被打得粉碎。唯獨對於參禪的僧人來說，就像龍得到了水，像老虎靠著山。想走就走，想坐就坐。進一步則乾坤震動，退一步則草隨風倒。』那麼，不進不退這一句該怎麼說呢？』良久后說：『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』

饒州薦福悟本禪師（一位禪師的名字），是江州人。從江西雲門（一個地名，也是雲門宗的所在地）跟隨妙喜（一位禪師的名字）到泉南小溪（一個地名）。當時英俊之士聚集，得到印可的人很多。禪師私下認為自己被拋棄了，想要離開。妙喜知道后對他說：『你只要專心參究，如果有所得，即使不開口，我也已經知道了。』之後有人聽到禪師進入室內，故意對禪師說：『本侍者（禪師的自稱）參禪這麼多年，每天只說得一個「不會」。』禪師責罵他說：『你這小鬼，你還沒出生的時候，我已經三次在霍山廟（一個地名）里退牙了。』好讓你知道。因此更加銳意進取，以『狗子無佛性』（禪宗公案）

【English Translation】 English version 'Walk when walking, sit when sitting. In short, do not be moved or attached.' Hui (referring to someone, possibly a Zen master or seeker) said, 'I am not Old Man Yunmen (the founder of the Yunmen School, Zen Master Yunmen Wenyan), I cannot do things like carving holes in the void.' Then he picked up his staff and said, 'This staff does not belong to existence, nor to non-existence, nor to illusion, nor to emptiness.' He struck the ground once with the staff and said, 'Ordinary people, Sravakas, Pratyekabuddhas, and Bodhisattvas are all here, each receiving according to their own nature. Only for the Zen monks, this staff is a disaster and an enemy. If you want to walk, you cannot walk; if you want to sit, you cannot sit. If you take a step forward, you will be confused by the staff; if you take a step back, your nostrils will be pierced by the staff. Is there anyone who is not willing to accept this now? Try to come out and compete with the staff. If not, there will be new branches growing next year, and the disturbance of the spring breeze will not stop.' What should be done at this very moment?' After saying this, he stepped down from the seat. He asked Yuquan (referring to someone, possibly a Zen master or temple) to explain the profound meaning to everyone. The master (referring to another Zen master) ascended the seat, expressed his gratitude, and then raised the previous words, saying, 'The abbot just criticized in this way, much like a fish trapped in shallow water, a sick bird perched on reeds. If it were Yuquan, it would not be like this.' He picked up the staff and said, 'This staff can exist, can not exist, can be illusion, can be emptiness. Ordinary people, Sravakas, Pratyekabuddhas, and Bodhisattvas.' He struck the ground once with the staff and said, 'Here, they are smashed to pieces. Only for the Zen monks, it is like a dragon getting water, like a tiger relying on a mountain. If you want to walk, then walk; if you want to sit, then sit. If you take a step forward, the universe will shake; if you take a step back, the grass will bend in the wind.' Then, how should the sentence of neither advancing nor retreating be said?' After a long silence, he said, 'Leisurely holding scriptures, leaning against the pine tree, smiling and asking the guest where he comes from.'

Zen Master Wuben of Jianfu Temple in Raozhou (the name of a Zen master) was from Jiangzhou. He followed Miaoxi (the name of a Zen master) from Yunmen in Jiangxi (a place name, also the location of the Yunmen School) to Xiaoxi in Quannan (a place name). At that time, talented people gathered, and many received approval. The Zen master privately thought that he had been abandoned and wanted to leave. Miaoxi knew this and said to him, 'You only need to concentrate on studying, and if you gain something, even if you do not speak, I will already know.' Later, someone heard the Zen master entering the room and deliberately said to the Zen master, 'Attendant Ben (the Zen master's self-reference) has been practicing Zen for so many years, and every day he can only say "I don't know."' The Zen master scolded him, saying, 'You little devil, before you were born, I had already lost my teeth three times in the Huoshan Temple (a place name).' So that you know. Therefore, he became more determined, using 'A dog has no Buddha-nature' (a Zen koan).

話舉無字而提撕。一夕將三鼓。倚殿柱昏寐間。不覺無字出口吻忽爾頓悟。后三日妙喜歸自郡城。師趨丈室足才越閫未及吐詞。妙喜曰。本鬍子這回方是徹頭也。住後上堂。高揖釋迦不拜彌勒者與三十拄杖。何故為他只會步步登高不會從空放下。東家牽犁西家拽耙者與三十拄杖。何故為他只會從空放下不會步步登高。山僧恁么道。還有過也無。眾中莫有點撿得出者么。若點撿得出。須彌南畔把手共行。若點撿不出。布袋里老鴉雖活如死。上堂。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕視聽而雨華。大眾這一隊不唧𠺕漢。無端將祖父田園私地結契。各據四至界分方圓長短一時花擘了。也致令後代兒孫千載之下上無片瓦蓋頭下無卓錐之地。博山當時若見。十字路頭掘個無底深坑。喚來一時埋卻。免見遞相鈍置。何謂如此。不見道。家肥生孝子。國霸有謀臣。上堂。乾闥婆王曾奏樂。山河大地皆作舞。爭如跛腳老雲門。解道臘月二十五。博山今日有條攀條無條攀例。也要應個時節。驀拈拄杖橫按膝上。作撫琴勢云。還有聞弦賞音者么。良久云。直饒便作鳳皇鳴。畢竟有誰知指法。卓一下下座。

慶元府育王大圓遵璞禪師。福州人。幼同玉泉懿問道圓悟數載。后還里佐懿于莆中祥雲。紹興甲寅大

【現代漢語翻譯】現代漢語譯本：

他用不落言詮的方式來提點警醒。一個晚上到了三更時分，他靠著殿柱昏昏欲睡。不知不覺中，『無』字從口中脫口而出，忽然間頓悟。三天後，妙喜（張浚，南宋名臣，曾封魏國公）從郡城回來。禪師走向方丈室，腳剛跨過門檻還沒來得及說話，妙喜就說：『本鬍子（指禪師）這回才是徹底明白了！』

住持後上堂說法，高高作揖，不拜釋迦（佛教創始人）而拜彌勒（未來佛），要打三十拄杖。為什麼呢？因為他只會步步登高，不會從空中放下。東家牽犁，西家拽耙的，也要打三十拄杖。為什麼呢？因為他只會從空中放下，不會步步登高。老衲這樣說，還有過錯嗎？大眾中難道沒有能指出錯誤的嗎？如果能指出，就在須彌山（佛教中的聖山）南邊攜手同行。如果不能指出，就像布袋里的老鴉，雖然活著卻如同死去。

上堂說法。釋迦（佛教創始人）在摩竭陀國掩室靜坐，維摩詰（佛教在家菩薩）在毗耶離城閉口不言，須菩提（佛陀十大弟子之一，解空第一）倡導無說之說來顯揚佛道，帝釋天（佛教護法神）和梵天（印度教的創造之神）停止視聽而天雨散花。各位，這一群不中用的人，無端端地將祖父的田園私下裡訂立契約，各自佔據四至邊界，把方圓長短都劃分清楚了，也導致後代子孫千年之下，上無片瓦遮頭，下無立錐之地。博山（雲門宗僧人）當時如果見到這種情況，就在十字路口挖一個無底深坑，把他們都叫來一時埋掉，免得互相耽誤。為什麼這樣說呢？沒聽過嗎？家境富裕就容易出孝子，國家強大就有能出謀劃策的賢臣。

上堂說法。乾闥婆王（佛教護法神，帝釋天的樂官）曾經演奏音樂，山河大地都隨之起舞。怎比得上跛腳的老雲門（雲門文偃禪師），懂得說臘月二十五（指年關將至）。博山（雲門宗僧人）今天有條文就按條文，沒有條文就按慣例，也要應個時節。隨即拿起拄杖橫放在膝上，做出撫琴的姿勢說：『還有聽懂弦外之音的人嗎？』良久說：『即使彈奏出鳳凰的鳴叫，畢竟有誰知道指法呢？』用拄杖敲擊一下，下座。

慶元府育王寺大圓遵璞禪師，是福州人。年幼時與玉泉懿（僧人）一同在圓悟（克勤禪師）門下學習數年。後來回到家鄉，在莆田祥雲寺輔佐玉泉懿。紹興甲寅年（1134年），大

【English Translation】 English version:

He used wordless methods to awaken and alert. One night, as the third watch approached, he leaned against a pillar in a daze. Unconsciously, the word 'Wu' (無, meaning 'nothingness' or 'no') escaped his lips, and suddenly he had a complete awakening. Three days later, Miaoxi (Zhang Jun, a famous minister of the Southern Song Dynasty, once titled Duke of Wei) returned from the prefectural city. The Zen master walked towards the abbot's room, his foot just crossing the threshold, before he could even speak, Miaoxi said: 'This Ben Hu Zi (referring to the Zen master) has finally understood thoroughly this time!'

After becoming abbot, he ascended the hall to preach, bowing deeply, not to Shakyamuni (the founder of Buddhism) but to Maitreya (the future Buddha), deserving thirty blows of the staff. Why? Because he only knows how to ascend step by step, but doesn't know how to let go from emptiness. The one who plows in the east and harrows in the west also deserves thirty blows of the staff. Why? Because he only knows how to let go from emptiness, but doesn't know how to ascend step by step. Is there anything wrong with what this old monk is saying? Is there anyone among you who can point it out? If you can point it out, we will walk hand in hand on the south side of Mount Sumeru (the sacred mountain in Buddhism). If you cannot point it out, you are like a crow in a bag, alive but as good as dead.

Ascending the hall to preach. Shakyamuni (the founder of Buddhism) closed his room in Magadha, Vimalakirti (a Buddhist lay bodhisattva) remained silent in Vaishali, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) advocated the doctrine of no-speaking to reveal the Buddhist path, and Indra (Buddhist protector deity) and Brahma (the Hindu god of creation) ceased seeing and hearing, and rained down flowers. Everyone, this useless bunch, groundlessly made private contracts for their ancestral fields, each occupying their respective boundaries, dividing the square, round, long, and short, causing future generations to have no tile to cover their heads above and no space to stand below for thousands of years. If Boshan (a monk of the Yunmen school) had seen this at the time, he would have dug a bottomless pit at the crossroads, called them all together, and buried them all at once, to avoid delaying each other. Why do I say this? Haven't you heard? A wealthy family easily produces filial sons, and a strong country has wise ministers who can devise strategies.

Ascending the hall to preach. The Gandharva King (a Buddhist protector deity, musician of Indra) once played music, and the mountains and rivers all danced. How can it compare to the lame old Yunmen (Zen Master Yunmen Wenyan), who knows how to say the twenty-fifth day of the twelfth month (referring to the approaching end of the year)? Boshan (a monk of the Yunmen school) today will follow the rules if there are rules, and follow precedents if there are no rules, to respond to the season. He then picked up the staff and placed it horizontally on his lap, making a gesture of playing the zither, saying: 'Is there anyone who can hear the sound beyond the strings?' After a long silence, he said: 'Even if you play the sound of a phoenix, who would know the fingering after all?' He struck the staff once and descended from the seat.

Zen Master Dayuan Zunpu of Yuwang Temple in Qingyuan Prefecture was a native of Fuzhou. In his youth, he studied with Yuquan Yi (a monk) under Yuanwu (Zen Master Keqin) for several years. Later, he returned to his hometown and assisted Yuquan Yi at Xiangyun Temple in Putian. In the year Jia Yin of Shaoxing (1134), Da

慧居洋嶼。師往訊之。入室次慧問。三聖興化出不出為人不為人話。爾道這兩個老漢還有出身處也無。師于慧膝上打一拳。慧曰。只爾這一拳。為三聖出氣。為興化出氣。速道速道。師擬議。慧便打。復謂曰。爾第一不得忘了這一棒。后因慧室中問僧曰。德山見僧入門便棒。林際見僧入門便喝。雪峰見僧入門便道是甚麼。睦州見僧便道現成公案放爾三十棒。爾道這四個老漢。還有為人處也無。僧曰有。慧曰劄。僧擬議。慧便喝。師聞遽領微旨。大慧欣然許之。

溫州雁山能仁枯木祖元禪師。七閩林氏子。初謁雪峰預次依佛心才。皆已機契。及依大慧于雲門庵。夜坐次睹僧剔燈始徹證。有偈曰。剔起燈來是火。歷劫無明照破。歸堂撞見聖僧。幾乎當面蹉過。不蹉過是甚麼。十五年前奇特。依前只是這個。慧以偈贈之曰。萬仞崖頭解放身。起來依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人。紹興乙巳春出住能仁。上堂。有佛處不得住。踏著秤錘硬似鐵。無佛處急走過。腳下草深三尺。三千里外逢人不得錯舉。北斗掛須彌。恁么則不去也。棒頭挑日月。摘楊花摘楊花。眼裡瞳人著繡鞋。卓拄杖下座。上堂。雁山枯木實頭禪。不在尖新語句邊。背手忽然摸得著。長鯨吞月浪滔天。

真州靈巖東庵了性禪師上堂。

【現代漢語翻譯】現代漢語譯本慧居洋嶼（地名）。禪師前去拜訪他。進入房間后，慧問道：『三聖（人名，禪宗祖師）和興化（人名，禪宗祖師）說的是出世還是入世，是為人還是不為人？你說這兩個老和尚還有出身之處嗎？』禪師在慧的膝蓋上打了一拳。慧說：『就你這一拳，是為三聖出氣，為興化出氣。快說快說！』禪師猶豫不決。慧就打了他，又說：『你第一件事就是不能忘了這一棒。』後來慧在房間里問僧人：『德山（人名，禪宗祖師）看見僧人入門就打，臨濟（人名，禪宗祖師）看見僧人入門就喝，雪峰（人名，禪宗祖師）看見僧人入門就問是什麼，睦州（人名，禪宗祖師）看見僧人就說現成公案放你三十棒。你說這四個老和尚，還有為人處嗎？』僧人說：『有。』慧說：『劄。』僧人猶豫不決。慧就喝。禪師聽了，立刻領悟了其中的微妙旨意。大慧（人名，禪宗祖師）欣然認可了他。

溫州雁山（地名）能仁（寺名）枯木祖元禪師，是七閩（地名）林氏的兒子。最初拜訪雪峰，後來依止佛心才（人名），都已經心意相合。等到依止大慧在雲門庵（地名）時，夜裡坐禪時看到僧人剔燈，才徹底證悟。他作偈說：『剔起燈來是火，歷劫無明照破。歸堂撞見聖僧，幾乎當面蹉過。不蹉過是什麼？十五年前奇特。依前只是這個。』大慧用偈贈給他：『萬仞崖頭解放身，起來依舊卻惺惺。飢餐渴飲渾無事，那論昔人非昔人。』紹興（年號）乙巳年春天，禪師出任能仁住持。上堂說法：『有佛處不得住，踏著秤錘硬似鐵。無佛處急走過，腳下草深三尺。三千里外逢人不得錯舉。北斗掛須彌（山名）。恁么則不去也。棒頭挑日月。摘楊花摘楊花。眼裡瞳人著繡鞋。』卓拄杖下座。上堂說法：『雁山枯木實頭禪，不在尖新語句邊。背手忽然摸得著，長鯨吞月浪滔天。』

真州（地名）靈巖（地名）東庵（地名）了性禪師上堂說法。

【English Translation】 English version Huiju of Yangyu (place name). The master went to visit him. Upon entering the room, Huiju asked: 'Are Sansheng (person's name, a Zen master) and Xinghua (person's name, a Zen master) talking about being in the world or out of the world, acting for others or not acting for others? Do you say these two old men still have a place of origin?' The master punched Huiju on the knee. Huiju said: 'Just this punch of yours is to vent anger for Sansheng and to vent anger for Xinghua. Speak quickly, speak quickly!' The master hesitated. Huiju then hit him and further said: 'The first thing you must not forget is this blow.' Later, in his room, Huiju asked a monk: 'Deshan (person's name, a Zen master) would hit a monk upon entering, Linji (person's name, a Zen master) would shout at a monk upon entering, Xuefeng (person's name, a Zen master) would ask what it is upon a monk entering, and Muzhou (person's name, a Zen master) would say it's a ready-made case and give you thirty blows. Do you say these four old men still have a place for acting?' The monk said: 'Yes.' Huiju said: 'Zha.' The monk hesitated. Huiju then shouted. The master heard this and immediately understood the subtle meaning. Dahui (person's name, a Zen master) gladly approved of him.

Zen Master Kumu Zuyuan of Nengren (temple name) at Yanshan (place name), Wenzhou, was a son of the Lin family of Qimin (place name). He initially visited Xuefeng and later relied on Foxincai (person's name), and they were already in accord. When he relied on Dahui at Yunmen Hermitage (place name), he thoroughly realized enlightenment while sitting in meditation at night, seeing a monk trimming the lamp. He composed a verse saying: 'Raising the lamp reveals the fire, illuminating and breaking through eons of ignorance. Returning to the hall, I bumped into a holy monk, almost missing him face to face. What is it to not miss him? It's been extraordinary for fifteen years. It's still just this.' Dahui presented him with a verse: 'Releasing the body from the top of a ten-thousand-foot cliff, getting up is still clear-headed. Eating when hungry and drinking when thirsty, nothing matters, so why discuss whether people of the past are not people of the past.' In the spring of Shaoxing (era name), the year Yisi, the Zen master took up residence at Nengren. He ascended the hall and gave a sermon: 'One must not dwell where there is Buddha, stepping on the steelyard weight is as hard as iron. One must quickly pass where there is no Buddha, the grass underfoot is three feet deep. One must not make mistakes when meeting people three thousand miles away. The Big Dipper hangs on Mount Sumeru (mountain name). In that case, I won't go. I carry the sun and moon on the end of my staff. Picking willow catkins, picking willow catkins. The pupils in the eyes wear embroidered shoes.' He struck the ground with his staff and descended from the seat. Ascending the hall and giving a sermon: 'The Zen of Kumu at Yanshan is solid, not in clever and novel phrases. Suddenly touching it with the back of the hand, a long whale swallows the moon, and the waves soar to the sky.'

Zen Master Liaoxing of Dong'an (place name) at Lingyan (place name), Zhenzhou (place name), ascended the hall and gave a sermon.

勘破了也。放過一著是衲僧破草鞋。現修羅相作女人拜。是野狐精魅。打個圓相虛空里下一點。是小兒伎倆。攔腮贈掌拂袖便行。正是業識茫茫無本可據。直饒向黑豆未生已前一時坐斷。未有吃靈巖拄杖分。敢問大眾。且道為人節文在甚麼處。還相委悉么。自從春色來嵩少。三十六峰青至今。上堂。一葦江頭楊柳春。波心不見昔時人。雪庭要識安心士。鼻孔依前塔上唇。豎起拂子曰。祖師來也。還見么。若也見得即今薦取。其或未然此去西天路迢迢十萬余。僧問。人天交接如何開示。師曰。金剛手裡八棱棒。曰忽被學人橫穿凡聖擊透玄關時又作么生。師曰。海門橫鐵柱。問如何是獨露身。師曰。牡丹花下睡貓兒。

建康府蔣山一庵善直禪師。德安雲夢人。初參妙喜于回雁峰下。一日喜問之曰。上座甚處人。師曰。安州人。喜曰。我聞爾安州人會廝撲是否。師便作相撲勢。喜曰。湖南人吃魚因甚湖北人著鯁。師打筋斗而出。喜曰。誰知冷灰里有粒豆爆。出住保寧。上堂。諸佛不曾出世。人人鼻孔遼天。祖師不曾西來。個個壁立千仞。高揖釋迦不拜彌勒理合如斯。坐斷千聖路頭獨步大千沙界不為分外。若向諸佛出世處會得。祖師西來處承當。自救不了一生受屈。莫有大丈夫承當大丈夫事者么。出來與保寧爭交。其或

【現代漢語翻譯】現代漢語譯本勘破了也。放過一著是衲僧破草鞋。現在修羅相卻作女人拜，這是野狐精魅。打個圓相在虛空里點一點，是小兒伎倆。攔腮贈掌拂袖便行，這正是業識茫茫無本可據。縱然在黑豆未生之前一時坐斷，也沒有吃靈巖拄杖的份。敢問大眾，且說為人處世的關鍵在哪裡？還相互知曉嗎？自從春色來到嵩山少室，三十六峰青翠至今。上堂。一葦江頭楊柳春，波心不見昔時人。雪庭若要認識安心之士，鼻孔依然在塔上的嘴唇處。豎起拂子說：『祖師來了！還看見了嗎？』如果見得了就現在推薦，如果還沒見到，從此去西天的路途遙遠，有十萬餘裡。僧人問：『人天交接如何開示？』師父說：『金剛手裡的八棱棒。』僧人說：『忽然被學人橫穿凡聖，擊透玄關時又該怎麼辦？』師父說：『海門橫著鐵柱。』問：『如何是獨露身？』師父說：『牡丹花下睡貓兒。』

建康府蔣山一庵善直禪師，是德安雲夢人。最初在回雁峰下參拜妙喜（禪師名）。一天，妙喜問他說：『上座是哪裡人？』師父說：『安州人。』妙喜說：『我聽說你們安州人會摔跤，是嗎？』師父便作出相撲的姿勢。妙喜說：『湖南人吃魚，為什麼湖北人卻被魚刺卡住？』師父打個觔斗走了出去。妙喜說：『誰知道冷灰里有粒豆爆開了。』之後住持保寧。上堂。諸佛不曾出世，人人鼻孔朝天。祖師不曾西來，個個壁立千仞。高揖釋迦不拜彌勒，理應如此。坐斷千聖路頭，獨步大千沙界，不算過分。若向諸佛出世處會得，祖師西來處承當，自救不了一生受屈。莫有大丈夫承當大丈夫事者么？出來與保寧爭交。如果不然……

【English Translation】 English version Having seen through it all. Letting go of a move is like a monk's broken straw sandals. Now, displaying the Asura (a type of demigod) appearance but bowing like a woman is a fox spirit's enchantment. Drawing a circle and placing a dot in the void is a child's trick. Blocking the cheek and offering a slap, then leaving with a flick of the sleeve, is precisely the confused karmic consciousness with no basis to rely on. Even if one were to decisively cut off all thoughts before the black bean sprouts, one would still not have the share to receive Lingyan's staff. I dare ask the assembly, where is the key to dealing with people? Do you all understand each other? Since the spring colors came to Mount Song and Shaoshi, the thirty-six peaks have been green until now. Entering the hall. 'A reed at the riverbank, willow in spring, in the heart of the waves, the people of old are not seen.' If Xue Ting wants to recognize the one who has settled their mind, their nostrils are still on the lips of the pagoda. Raising the whisk, he said, 'The Patriarch has arrived! Do you see him?' If you see him, recommend him now. If you haven't seen him, the road to the Western Heaven is far, far away, more than a hundred thousand miles. A monk asked, 'How should one be instructed on the interaction between humans and gods?' The Master said, 'The eight-sided staff in the Vajra's (a thunderbolt weapon) hand.' The monk said, 'If suddenly a student pierces through the mundane and the sacred, penetrating the mysterious gate, what should be done?' The Master said, 'An iron pillar lies across the sea gate.' Asked, 'What is the uniquely exposed body?' The Master said, 'A cat sleeping under peony flowers.'

Chan Master Shanzhi of Yian Hermitage, Jiangshan Prefecture, Jiankang, was a native of Yunmeng, Dean. He initially visited Miaoxi (a Chan master's name) below the Returning Goose Peak. One day, Miaoxi asked him, 'Where are you from, Upper Seat?' The Master said, 'Anzhou.' Miaoxi said, 'I heard that people from Anzhou know how to wrestle, is that so?' The Master then made a wrestling posture. Miaoxi said, 'People from Hunan eat fish, why do people from Hubei get choked by fish bones?' The Master somersaulted and went out. Miaoxi said, 'Who knew there was a bean that exploded in the cold ashes?' Later, he resided at Baoning. Entering the hall. 'The Buddhas have never appeared in the world, everyone's nostrils point to the sky. The Patriarchs have never come from the West, everyone stands like a wall of a thousand ren (an ancient Chinese unit of length). Bowing to Shakyamuni (the historical Buddha) but not bowing to Maitreya (the future Buddha) is as it should be. Cutting off the path of a thousand sages, walking alone in the great thousand worlds, is not excessive. If you understand the place where the Buddhas appear in the world, and take on the place where the Patriarchs come from the West, you will not be able to save yourself from a lifetime of suffering. Is there a great man who can take on the affairs of a great man? Come out and contend with Baoning. If not...'

未然不如拽破好。便下座。一日留守陳丞相俊卿會諸山茶話次。舉有句無句如藤倚樹公案令諸山批判。皆以奇語取奉。師最後曰。張打油李打油不打渾身只打頭。陳大喜。

劍州萬壽自護禪師上堂。古者道。若人識得心大地無寸土。萬壽即不然。若人識得心未是究竟處。且那裡是究竟處。拈拄杖卓一下曰。甜瓜徹蒂甜。苦瓠連根苦。

潭州大溈了庵景暈禪師。筠州人。上堂。雲門一曲臘月二十五。瑞雪飄空積滿江山。塢峻嶺寒梅花正吐。手把須彌椎。笑打虛空鼓。驚起憍梵缽提。冷汗透身如雨。忿怒阿修羅王。握拳當胸問云。畢竟是何宗旨。咄少室峰前亦曾錯舉。

臨安府靈隱誰庵了演禪師。福州人。上堂。面門拶破天地懸殊。打透牢關白雲萬里。饒伊兩頭坐斷別有轉身。三生六十劫也未夢見在。喝一喝下座。

泰州光孝寺致遠禪師。撫州許氏子。上堂舉女子出定話乃曰。從來打鼓弄琵琶。須是相逢兩會家。佩玉鳴鸞歌舞罷。門前依舊夕陽斜。

福州雪峰崇聖普慈蘊聞禪師。洪州沈氏子。示眾云。栴檀叢林栴檀圍繞。師子叢林師子圍繞。虎狼叢林虎狼圍繞。荊棘叢林荊棘圍繞。大眾四種叢林合向那一種叢林安居好。若也明得九十日內。管取個個成佛作祖。其或未然般若叢林歲歲凋。無

【現代漢語翻譯】現代漢語譯本：未完成不如徹底打破更好。說完便走下座位。有一天，留守陳丞相俊卿邀請各山寺的僧人茶話，提出『有句無句如藤倚樹』（指禪語是否多餘，如同藤蔓依附樹木）的公案讓大家評判。眾僧都用奇特的言語來迎合。禪師最後說：『張打油，李打油，不打渾身只打頭。』陳丞相聽后非常高興。劍州萬壽自護禪師上堂說法：古人說，『若人識得心，大地無寸土。』（如果有人真正認識了自己的心性，就會發現整個世界都空無一物）萬壽禪師卻不這樣認為，『若人識得心，未是究竟處。』（如果僅僅是認識到心，還不是最終的境界）那麼，究竟的境界在哪裡呢？』拿起拄杖敲擊一下說：『甜瓜徹蒂甜，苦瓠連根苦。』（甜瓜從瓜蒂到瓜身都是甜的，苦瓠連根都是苦的，比喻事物的本質從頭到尾都是一致的）潭州大溈了庵景暈禪師，筠州人。上堂說法：『雲門一曲臘月二十五，瑞雪飄空積滿江山。塢峻嶺寒梅花正吐，手把須彌椎（佛教法器，象徵須彌山），笑打虛空鼓。驚起憍梵缽提（佛陀弟子，因前世罪業而常打瞌睡），冷汗透身如雨。忿怒阿修羅王（佛教護法神，易怒好戰），握拳當胸問云：『畢竟是何宗旨？』咄！少室峰前亦曾錯舉。』（少室山達摩祖師也曾有過錯誤）臨安府靈隱誰庵了演禪師，福州人。上堂說法：『面門拶破天地懸殊，打透牢關白雲萬里。饒伊兩頭坐斷別有轉身，三生六十劫也未夢見在。』（即使你能夠截斷兩端，另有轉圜，但經歷三生六十劫也未必能夢見到）喝一聲，下座。泰州光孝寺致遠禪師，撫州許氏子。上堂舉女子出定話乃曰：『從來打鼓弄琵琶，須是相逢兩會家。佩玉鳴鸞歌舞罷，門前依舊夕陽斜。』（自古以來，演奏音樂需要雙方配合，歌舞完畢，門前依舊是夕陽西下）福州雪峰崇聖普慈蘊聞禪師，洪州沈氏子。向大眾開示說：『栴檀（一種名貴的香木）叢林栴檀圍繞，師子（獅子）叢林師子圍繞，虎狼叢林虎狼圍繞，荊棘叢林荊棘圍繞。』大眾，四種叢林，你們適合在哪一種叢林安居呢？如果明白了，九十日內，保證個個成佛作祖。如果不能明白，般若（智慧）叢林年年都會凋零，沒有結果。

【English Translation】 English version: It's better to break something completely than to leave it unfinished. Then he stepped down from his seat. One day, Chen Junqing, the Chief Administrator of the Garrison, hosted a tea party with monks from various mountains, presenting the koan 'With or without a phrase, like a vine clinging to a tree' (referring to whether Zen phrases are superfluous, like vines clinging to trees) for everyone to critique. The monks all tried to please him with strange words. The Zen master finally said, 'Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head.' Administrator Chen was very pleased. Zen Master Zihu of Wanshou Temple in Jianzhou ascended the platform and said: The ancients said, 'If a person recognizes the mind, there is not an inch of earth in the great earth.' (If someone truly recognizes their own mind-nature, they will find that the entire world is empty and without substance.) But Zen Master Wanshou doesn't think so, 'If a person recognizes the mind, it is not the ultimate place.' (If you only recognize the mind, it is not the ultimate state.) So, where is the ultimate state?' He picked up his staff and struck it once, saying, 'Sweet melon is sweet to the core, bitter gourd is bitter to the root.' (A sweet melon is sweet from the stem to the body, a bitter gourd is bitter to the root, a metaphor for the essence of things being consistent from beginning to end.) Zen Master Liaoan Jingyun of Dawei Temple in Tanzhou, a native of Junzhou, ascended the platform and said: 'Yunmen's tune on the twenty-fifth day of the twelfth month, auspicious snow flutters and fills the rivers and mountains. In the sheltered valleys and steep ridges, the cold plum blossoms are blooming, holding the Sumeru pestle (a Buddhist instrument symbolizing Mount Sumeru), laughing and beating the empty drum. Startling Gaudamapati (a disciple of the Buddha who often dozed off due to past karma), cold sweat soaks through his body like rain. The wrathful Asura King (a Buddhist protector deity, easily angered and warlike), clenches his fist and asks: 'What is the ultimate purpose?' Bah! Even before Shaoshi Peak, there were mistakes.' (Bodhidharma, the patriarch of Shaolin Temple, also made mistakes.) Zen Master Shian Liaoyan of Lingyin Temple in Lin'an Prefecture, a native of Fuzhou, ascended the platform and said: 'Breaking through the face gate creates a vast difference between heaven and earth, breaking through the stronghold reveals ten thousand miles of white clouds. Even if you cut off both ends, there is still a way to turn around, but even after three lives and sixty kalpas, you may not even dream of it.' He shouted once and stepped down from the seat. Zen Master Zhiyuan of Guangxiao Temple in Taizhou, a son of the Xu family in Fuzhou, ascended the platform and cited the story of the woman emerging from samadhi, saying: 'From ancient times, playing drums and lutes requires the cooperation of two families. After the jade pendants tinkle and the singing and dancing end, the setting sun still slants in front of the door.' (Since ancient times, playing music requires the cooperation of both parties, and after the singing and dancing are over, the setting sun is still slanting in front of the door.) Zen Master Yunwen of Chongshan Puchi Temple in Xuefeng, Fuzhou, a son of the Shen family in Hongzhou, instructed the assembly, saying: 'Sandalwood (a precious fragrant wood) forests are surrounded by sandalwood, lion forests are surrounded by lions, tiger and wolf forests are surrounded by tigers and wolves, and thorny forests are surrounded by thorns.' Assembly, which of the four types of forests are you suitable to live in? If you understand, within ninety days, I guarantee that everyone will become a Buddha and a patriarch. If you don't understand, the Prajna (wisdom) forest will wither every year, without results.'

明荒草年年長。

處州連雲道能禪師。漢州人姓何氏。僧問鏡清六刮意旨如何。師曰。穿卻爾鼻孔。曰學人有鼻孔即穿。無鼻孔又穿個甚麼。師曰。抱贓叫屈。曰如何是就毛刮塵。師曰。筠袁虔吉頭上插筆。曰如何是就皮刮毛。師曰。石城虔化說話廝罵。曰如何是就肉刮皮。師曰。嘉眉果閬懷裡有狀。曰如何是就骨刮肉。師曰。漳泉福建頭匾如扇。曰如何是就髓刮骨。師曰。洋瀾左蠡無風浪起。曰髓又如何刮師曰。十八十九癡人夜走。曰六刮已蒙師指示。一言直截意如何。師曰。結舌有分臨安府靈隱最庵道印禪師。漢州人。上堂。大雄山下虎。南山鱉鼻蛇等閑撞著抱賞歸家。若也不惜好手便與拔出重牙。有么有么。上堂。五五二十五。擊碎虛空鼓。大地不容針。十方無寸土。春生夏長復何云。甜者甜兮苦者苦。中秋上堂。舉馬大師與西堂百丈南泉玩月公案。師云。馬大師垂絲千尺意在深潭。西堂振鬣。百丈擺尾。雖則衝波激浪未免上他鉤線。南泉自謂。躍過禹門誰知依前落在巨網。即今莫有絕羅籠出窠臼底么。也好出來露個訊息。貴知華藏門下不致寂寥。其或未然。此夜一輪滿。清光何處無。

建寧府竺原宗元庵主。本郡連氏子。久依大慧分座西禪。丞相張公浚帥三山以數院迎之不就。歸舊里結茅號眾妙

【現代漢語翻譯】現代漢語譯本荒廢的田野里，野草年年滋長。

處州連雲道能禪師（Chuzhou Lianyun Daoneng Chanshi），是漢州人，俗姓何。有僧人問：『鏡清六刮（Jingqing Six Scrapings）的意旨是什麼？』禪師說：『穿透你的鼻孔。』僧人說：『學人有鼻孔就穿，沒有鼻孔又穿什麼？』禪師說：『抱著贓物喊冤。』僧人說：『如何是就毛刮塵？』禪師說：『筠州、袁州、虔州、吉州的人頭上插筆。』僧人說：『如何是就皮刮毛？』禪師說：『石城、虔化的人說話互相謾罵。』僧人說：『如何是就肉刮皮？』禪師說：『嘉州、眉州、果州、閬州的人懷裡揣著訴狀。』僧人說：『如何是就骨刮肉？』禪師說：『漳州、泉州、福建的人頭扁得像扇子。』僧人說：『如何是就髓刮骨？』禪師說：『洋瀾、左蠡沒有風浪也掀起波瀾。』僧人說：『髓又如何刮？』禪師說：『十八、十九歲的癡人在夜裡亂跑。』僧人說：『六刮已經蒙受禪師指示，一言直截的意旨是什麼？』禪師說：『結舌的人有份。』

臨安府靈隱最庵道印禪師（Lin'anfu Lingyin Zui'an Daoyin Chanshi），是漢州人。上堂說法：『大雄山（Daxiong Mountain）下有老虎，南山（Nanshan）有鱉鼻蛇，等閑撞見就抱回家。如果不愛惜好手，就替它拔掉重牙。』有嗎？有嗎？上堂說法：『五五二十五，擊碎虛空的鼓。大地容不下一根針，十方沒有一寸土。春生夏長又說什麼呢？甜的就甜，苦的就苦。』中秋節上堂說法，舉馬祖（Mazu）大師與西堂（Xitang）、百丈（Baizhang）、南泉（Nanquan）賞月的公案。禪師說：『馬祖大師垂下千尺絲線，意在深潭。西堂振動鬃毛，百丈擺動尾巴，雖然衝波激浪，也免不了被他鉤住。南泉自以為躍過了禹門（Yumen），誰知依舊落在巨網之中。』現在有沒有能絕羅籠、出窠臼的人呢？也好出來露個訊息，要知道華藏門下不會寂寥。如果還沒有，那麼，『此夜一輪滿，清光何處無？』

建寧府竺原宗元庵主（Jianningfu Zhuyuan Zongyuan Anzhu），是本郡連氏的兒子。長久依止大慧（Dahui），分座于西禪（Xichan）。丞相張公浚（Zhang Gongjun）鎮守三山（Sanshan），用幾所寺院迎接他，他都不去，回到家鄉結茅屋，號為眾妙（Zhongmiao）。

【English Translation】 English version Overgrown with weeds, the desolate fields lengthen year after year.

Chan Master Daoneng of Lianyun in Chuzhou, whose lay surname was He and was from Hanzhou, was asked by a monk: 'What is the meaning of Jingqing's Six Scrapings?' The Master said, 'Pierce through your nostrils.' The monk said, 'If the student has nostrils, then pierce them; if there are no nostrils, what is there to pierce?' The Master said, 'Crying injustice while holding stolen goods.' The monk said, 'What is scraping dust off hair?' The Master said, 'People from Yun, Yuan, Qian, and Ji prefectures wear pens in their hair.' The monk said, 'What is scraping hair off skin?' The Master said, 'People from Shicheng and Qianhua curse each other in conversation.' The monk said, 'What is scraping skin off flesh?' The Master said, 'People from Jia, Mei, Guo, and Lang prefectures carry lawsuits in their bosoms.' The monk said, 'What is scraping flesh off bone?' The Master said, 'People from Zhang, Quan, and Fujian have heads as flat as fans.' The monk said, 'What is scraping bone off marrow?' The Master said, 'In Yanglan and Zuoli, waves rise even without wind.' The monk said, 'How then is marrow scraped?' The Master said, 'Eighteen- and nineteen-year-old fools run around at night.' The monk said, 'I have already received the Master's instruction on the Six Scrapings; what is the meaning of a direct and decisive word?' The Master said, 'Those who are tongue-tied have a share.'

Chan Master Daoyin of Zui'an at Lingyin Temple in Lin'an Prefecture, who was from Hanzhou, ascended the Dharma hall and said: 'Beneath Mount Daxiong (Daxiong Mountain) there are tigers, and in Nanshan (Nanshan) there are snub-nosed snakes; casually encountering them, one embraces them and takes them home. If one does not cherish one's hands, then one pulls out their heavy teeth for them.' Is there? Is there? Ascending the Dharma hall, he said: 'Five times five is twenty-five; shatter the drum of empty space. The great earth cannot accommodate a needle; the ten directions have not an inch of soil. What more is there to say about spring's birth and summer's growth? What is sweet is sweet, and what is bitter is bitter.' On the Mid-Autumn Festival, he ascended the Dharma hall and cited the public case of Master Mazu (Mazu) and Xitang (Xitang), Baizhang (Baizhang), and Nanquan (Nanquan) enjoying the moon. The Master said, 'Master Mazu lowered a thousand-foot silk thread, his intention being in the deep pool. Xitang shook his mane, and Baizhang wagged his tail; although they stirred up waves, they could not avoid being hooked by him. Nanquan thought he had leaped over the Yumen (Yumen) Pass, but who knew he would still fall into the giant net?' Now, is there anyone who can break free from the net and escape the cage? It would be good to come out and reveal some news, so that it is known that the Huazang (Huazang) gate is not desolate. If not, then, 'This night the moon is full; where is there no clear light?'

Abbot Zongyuan of Zhuyuan in Jianning Prefecture, a member of the Lian family of the prefecture, long relied on Dahui (Dahui), sharing the seat at Xichan (Xichan). Prime Minister Zhang Gongjun (Zhang Gongjun), governing Sanshan (Sanshan), welcomed him with several monasteries, but he did not accept, returning to his hometown to build a thatched hut, calling it Zhongmiao (Zhongmiao).

園。宿衲士夫交請開法示眾曰。若究此事如失卻鎖匙相似。只管尋來尋去。忽然撞著。惡在這裡。開個鎖了便見自家庫藏。一切受用無不具足。不假他求別有甚麼事。示眾曰。諸方為人抽釘拔楔解粘去縛。我這裡為人添釘著楔加繩加縛了。送向深潭裡。待他自去理會。示眾曰。主法之人氣吞宇宙為大法王。若是釋迦老子達磨大師出來。也教伊叉手向我背後立地。直得寒毛卓豎。亦未為分外。一日舉。世尊生下一手指天一手指地云。天上天下惟吾獨尊。師乃曰。見怪不怪其怪自壞。垂語云。這一些子恰如撞著殺人漢相似。爾若不殺了他。他便殺了爾。近禮侍者三山人。久侍大慧。嘗默究竹篦話無所入。一日入室罷求指示。慧曰。爾是福州人。我說個喻向爾。如將名品荔枝和皮殼一時剝了。以手送在爾口裡。只是爾不解吞。師不覺失笑曰。和尚吞卻即禍事。慧后問師曰。前日吞了底荔枝。只是爾不知滋味。師曰。若知滋味轉見禍事。

溫州凈居尼妙道禪師。延平尚書黃公裳之女。開堂日乃曰。問話且止。直饒有傾湫之辯倒岳之機。衲僧門下一點用不著。且佛未出世時一事全無。我祖西來便有許多建立。列剎相望星分派列。以至今日累及兒孫。遂使山僧於人天大眾前無風起浪。向第二義門通個訊息。語默該不盡底彌亙

【現代漢語翻譯】園。有借宿的雲遊僧人前來請求開示佛法，向大眾說法：『如果探究這件事，就像丟失了鑰匙一樣，只是不停地尋找。忽然撞見了，問題就在這裡。打開鎖就能見到自己的寶藏，一切享用無不具備，不用向外尋求，還有什麼別的事呢？』向大眾開示說：『各處說法的人，都是為人拔除釘子，去掉木楔，解開粘著，去除束縛。我這裡是為人新增釘子，釘上木楔，加上繩索，加以束縛，然後把他們送到深潭裡，讓他們自己去領會。』向大眾開示說：『主持佛法的人，氣概吞沒宇宙，是大法王。如果是釋迦老子（釋迦牟尼佛），達磨大師（菩提達摩）出來，也教他們叉手站在我背後。』『（聽到后）嚇得寒毛直豎，也不算過分。』一天，（禪師）舉例說：『世尊（釋迦牟尼佛）出生時，一手指天，一手指地，說：「天上天下，唯我獨尊。」』禪師於是說：『見怪不怪，其怪自敗。』說完，又開示說：『這一點點東西，恰如撞見殺人犯一樣，你若不殺了他，他便殺了你。』（有）一位名叫近禮的侍者，是三山人，長期侍奉大慧禪師，曾經默默地研究『竹篦』（禪宗用具）的話，卻始終無法領悟。一天，入室請教后，請求指示。大慧禪師說：『你是福州人，我說個比喻給你聽。就像把名品荔枝連皮帶殼一起剝掉，用手送到你嘴裡，只是你不懂得吞下去。』這位侍者不覺失笑說：『和尚吞下去就糟了。』大慧禪師後來問他說：『前些日子吞下去的荔枝，只是你不知道滋味。』侍者說：『如果知道滋味，反而更糟。』

溫州凈居寺的尼姑妙道禪師，是延平尚書黃公裳的女兒。開堂說法時說：『提問就此停止。縱然有像傾倒江河一樣的辯才，有像推倒山嶽一樣的氣魄，在禪僧門下一點用處也沒有。況且佛未出世時，一事全無；我祖師（菩提達摩）西來后，便有許多建立，各個寺廟像星星一樣分佈，派別林立。以至於今日，連累了子孫。於是使得山僧我在人天大眾面前無風起浪，向第二義門（方便之門）傳個訊息。』『言語和沉默都說不盡的真理，是瀰漫廣大的。』

【English Translation】 A visiting monk requested an opening Dharma talk to address the assembly, saying: 'Investigating this matter is like losing a key, just searching and searching. Suddenly encountering it, the problem lies here. Opening the lock reveals one's own treasury, complete with everything to enjoy, requiring no external seeking. What else is there to do?' Addressing the assembly, he said: 'Those who teach elsewhere remove nails, extract wedges, untie bonds, and release restraints. Here, I add nails, drive in wedges, add ropes, and increase bonds, then send them into the deep pool, letting them figure it out themselves.' Addressing the assembly, he said: 'The one who presides over the Dharma, with a spirit that swallows the universe, is the great Dharma King. If Shakyamuni Buddha (Shijia Laozu) and Bodhidharma (Damo Dashi) were to appear, I would have them stand behind me with their hands folded.' 'Even if their hair stood on end, it wouldn't be excessive.' One day, he cited: 'When the World-Honored One (Shizun) was born, he pointed one finger to the sky and one finger to the earth, saying, "Above the heavens and below the heavens, I alone am the honored one."' The master then said, 'If you don't find it strange, the strangeness will destroy itself.' Concluding his words, he said: 'This little bit is just like encountering a murderer. If you don't kill him, he will kill you.' A attendant named Jinli, a native of Sanshan, who had long served under Dahui (Da Hui), had been silently contemplating the 'bamboo staff' (zhubi, a Zen implement) saying but could not grasp its meaning. One day, after entering the room for instruction, he requested guidance. Dahui (Da Hui) said, 'You are from Fuzhou. Let me give you an analogy. It's like peeling a famous lychee, skin and all, and putting it in your mouth with your hand, but you just don't know how to swallow it.' The attendant couldn't help but smile and said, 'If the monk swallows it, it would be a disaster.' Dahui (Da Hui) later asked him, 'The lychee you swallowed the other day, you just didn't know the taste.' The attendant said, 'If I knew the taste, it would be even more of a disaster.'

Chan Master Miaodao, a nun of Jingju Temple in Wenzhou, was the daughter of Huang Gongshang, a minister of Yanping. On the day of her opening Dharma talk, she said: 'Questions should cease here. Even if you have the eloquence of pouring out a river and the power to topple mountains, it is of no use in the Chan monastic order. Moreover, before the Buddha appeared in the world, there was nothing at all; after our Patriarch (Bodhidharma) came from the West, there were many establishments, with temples scattered like stars and factions standing in rows. Even to this day, it has burdened our descendants. Thus, it has caused this mountain monk to stir up waves in front of the assembly of humans and gods, conveying a message through the Second Truth Gate (Upaya).' 'The truth that cannot be fully expressed by words or silence is vast and pervasive.'

大方。詮說不及處遍周沙界。通身是眼覿面當機電卷星馳。如何湊泊。有時一喝生殺全威。有時一喝佛祖莫辨。有時一喝八面受敵。有時一喝自救不了。且道那一喝是生殺全威。那一喝是佛祖莫辨。那一喝是八面受敵。那一喝是自救不了。若向這裡薦得。堪報不報之恩。脫或未然山僧無夢說夢去也。拈起拂子曰。還見么。若見被見刺所障。擊禪床曰。還聞么。若聞被聲塵所惑。直饒離見絕聞。正是二乘小果。跳出一步蓋色騎聲。全放全收主賓互換。所以道。欲知佛性義當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂子下座。尼問。如何是佛。師曰。非佛。曰如何是佛法大意。師曰。骨底骨董。問言無展事語不投機時如何。師曰。未屙已前墮坑落塹。

平江府資壽尼無著妙總禪師。丞相蘇公頌之孫女也。年三十許厭世浮休脫去緣飾。咨參諸老已入正信。作夏徑山大慧升堂。舉藥山初參石頭后見馬祖因緣。師聞豁然省悟。慧下座。不動居士馮公楫隨至方丈曰。某理會得和尚適來所舉公案。慧曰。居士如何。曰恁么也不得蘇嚧娑婆訶。不恁么也不得㗭哩娑婆訶。恁么不恁么總不得蘇嚧㗭哩娑婆訶。慧舉似師。師曰。曾見郭象注莊子。識者曰。卻是莊子注郭象。慧見其語異。復舉巖

【現代漢語翻譯】現代漢語譯本：大方（指佛法或真理）。詮釋言語所不能及之處遍及整個沙界（指極廣闊的世界）。全身都是眼睛，直面當下，機鋒如電光石火。如何能夠湊合比擬？有時一喝，具有生殺予奪的全部威嚴；有時一喝，佛與祖也難以分辨；有時一喝，四面八方都是敵人；有時一喝，自身也無法救度。那麼，哪一喝是生殺予奪的全部威嚴？哪一喝是佛祖莫辨？哪一喝是八面受敵？哪一喝是自救不了？如果能在這裡領會，就能報答那無法報答的恩情。如果未能領會，山僧我就在這裡無中生有，說夢話罷了。拿起拂塵說：『還看見了嗎？』如果看見了，就被所見之物障礙。敲擊禪床說：『還聽見了嗎？』如果聽見了，就被聲音塵埃所迷惑。即使遠離見聞，也只是二乘（聲聞乘和緣覺乘）的小果。跳出一步，超越色相和聲音，完全放開又完全收回，主客互相轉換。所以說：『想要知道佛性的意義，應當觀察時節因緣。』請問各位，現在是什麼時節？浩蕩的仁風扶持聖明的教化，熙熙的祥和之氣輔助太平盛世。』擲下拂塵，走下座位。一位尼姑問道：『什麼是佛？』禪師說：『非佛。』尼姑問：『什麼是佛法的大意？』禪師說：『徹頭徹尾的古董。』尼姑問：『言語沒有進展，話語不投機時，該怎麼辦？』禪師說：『還沒拉屎就掉進坑裡了。』平江府資壽寺的尼姑無著妙總禪師，是丞相蘇公頌的孫女。三十歲左右，厭倦世俗的虛浮，脫去裝飾，諮詢參訪各位老禪師，已經進入正信。在徑山大慧禪師處過夏，大慧禪師升座說法，舉藥山禪師最初參石頭禪師，後來見馬祖禪師的因緣。無著妙總禪師聽了，豁然開悟。大慧禪師下座后，不動居士馮公楫跟隨到方丈室說：『我理解了和尚剛才所舉的公案。』大慧禪師問：『居士如何理解？』馮公楫說：『這樣也不得蘇嚧娑婆訶（sū lú suō pó hē，咒語），那樣也不得㗭哩娑婆訶（ōng lī suō pó hē，咒語），這樣那樣總不得蘇嚧㗭哩娑婆訶（sū lú ōng lī suō pó hē，咒語）。』大慧禪師把這些話告訴了無著妙總禪師。無著妙總禪師說：『曾經見過郭象註釋《莊子》，有識之士說：卻是《莊子》註釋郭象。』大慧禪師覺得這話不同尋常，又舉了巖

【English Translation】 English version: The Great Way (referring to the Dharma or Truth). The place where interpretation cannot reach pervades the entire sand-realm (referring to the extremely vast world). The whole body is eyes, facing the present moment, the opportunity is like lightning and shooting stars. How can it be pieced together? Sometimes a shout has the full authority of life and death; sometimes a shout makes it difficult to distinguish between Buddha and Patriarch; sometimes a shout makes enemies on all sides; sometimes a shout makes it impossible to save oneself. So, which shout has the full authority of life and death? Which shout makes it difficult to distinguish between Buddha and Patriarch? Which shout makes enemies on all sides? Which shout makes it impossible to save oneself? If you can understand this, you can repay the kindness that cannot be repaid. If you fail to understand, this mountain monk will be here creating something from nothing, talking in dreams. He picked up the whisk and said, 'Do you still see it?' If you see it, you are obstructed by what is seen. He struck the Zen bed and said, 'Do you still hear it?' If you hear it, you are deluded by the dust of sound. Even if you are far from seeing and hearing, it is only the small fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Take a step out, surpassing form and sound, completely releasing and completely收回, 主客互相轉換. Therefore, it is said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' May I ask everyone, what time is it now? The vast benevolent wind supports the holy teachings, and the harmonious atmosphere assists the peaceful and prosperous world.' He threw down the whisk and stepped down from his seat. A nun asked, 'What is Buddha?' The Zen master said, 'Not Buddha.' The nun asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'A thorough antique.' The nun asked, 'What should I do when words do not progress and speech is not投機?' The Zen master said, 'Before you shit, you fall into the pit.' Zen Master Wuzhuo Miaozong, a nun of Zishou Temple in Pingjiang Prefecture, was the granddaughter of Chancellor Su Gongsong. Around the age of thirty, she became tired of the vanity of the world, shed her adornments, consulted various old Zen masters, and had already entered into true faith. She spent the summer at Zen Master Dahui's place at Jingshan. Zen Master Dahui ascended the seat and expounded the Dharma, citing the story of Zen Master Yaoshan's initial visit to Zen Master Shitou and later meeting Zen Master Mazu. Zen Master Wuzhuo Miaozong heard this and suddenly became enlightened. After Zen Master Dahui descended from the seat, Layman Feng Gongji followed him to the abbot's room and said, 'I understand the koan that the monk just cited.' Zen Master Dahui asked, 'How does the layman understand it?' Feng Gongji said, 'It is not possible to say sū lú suō pó hē (mantra), nor is it possible to say ōng lī suō pó hē (mantra), it is not possible to say sū lú ōng lī suō pó hē (mantra) in any way.' Zen Master Dahui told these words to Zen Master Wuzhuo Miaozong. Zen Master Wuzhuo Miaozong said, 'I once saw Guo Xiang annotating Zhuangzi, and a knowledgeable person said: It is Zhuangzi annotating Guo Xiang.' Zen Master Dahui felt that these words were unusual, and again cited Yan

頭婆子話問之。師答偈曰。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山海月都拋卻。贏得莊周蝶夢長。慧休去。馮公疑其所悟不根。後過無錫招至舟中。問曰。婆生七子六個不遇知音。只這一個也不消得。便棄水中。大慧老師言。道人理會得且如何會。師曰。已上供通並是詣實。馮公大驚。慧掛牌次師入室。慧問。古人不出方丈。為甚麼卻去莊上吃油糍。師曰。和尚放妙總過。妙總方敢通個訊息。慧曰。我放爾過爾試道看。師曰。妙總亦放和尚過。慧曰。爭奈油糍何。師喝一喝而出。於是聲聞四方。隆興改元舍人張公孝祥來守是郡。以資壽挽開法。入院上堂。宗乘一唱三藏絕詮。祖令當行十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流未言而喻。設使用移星換斗底手段。施攙旗奪鼓底機關。猶是空拳豈有實義。向上一路千聖不傳。學者勞形如猿捉影。靈山付囑俯徇時機。演唱三乘各隨根器始於鹿野苑。轉四諦法輪度百千萬眾。山僧今日與此界他方乃佛乃祖山河大地草木叢林現前四眾。各轉大法輪。交光相羅如寶絲網。若一草一木不轉法輪。則不得名為轉大法輪。所以道。於一毫端現寶王剎。坐微塵里轉大法輪。乘時于其中間作無量無邊廣大佛事周遍法界。一為無量無量為一。小中現大大中現小。不動步游彌勒樓閣。

【現代漢語翻譯】現代漢語譯本：頭陀（苦行僧）問他話。師父回答偈語說：『一片小船漂浮在茫茫水面，搖動船槳，演奏出不同凡響的樂曲。將雲山、海月都拋在腦後，贏得像莊周一樣悠長的蝴蝶夢。』慧休禪師離開后，馮公懷疑他所領悟的並不深刻。後來經過無錫，邀請他到船上，問道：『老婦生了七個兒子，六個沒有遇到知音，唯獨這一個也不中用，便丟到水裡。』大慧老師說，『道人如果理解得了，又該如何理解呢？』師父說：『以上所說的都是真實情況。』馮公大吃一驚。慧休禪師掛牌講法時，師父進入他的房間。慧休禪師問：『古人不出方丈（指狹小的住所），為什麼卻去村莊上吃油糍（一種油炸的米糕）？』師父說：『和尚放過妙總（人名）了，妙總才敢透露訊息。』慧休禪師說：『我放你過去，你試著說看。』師父說：『妙總也放和尚過去了。』慧休禪師說：『但油糍又該怎麼說呢？』師父大喝一聲，走了出去。於是他的名聲傳遍四方。隆興元年，舍人張公孝祥來此地做太守，爲了資壽寺邀請他來開法。入院上堂時說：『宗乘（佛教宗旨）一經唱出，三藏（經、律、論）的詮釋都顯得多餘。祖師的法旨一旦施行，十方世界都被截斷。』二乘（聲聞乘、緣覺乘）聽了害怕逃走，十地菩薩到此也還疑惑。如果是俊才，不用說就能明白。即使使用移星換斗的手段，施展奪旗擂鼓的機關，也只是空拳，沒有實際意義。向上一路，千聖不傳，學者勞神費力，就像猿猴捉影子。靈山會上佛陀的付囑，是順應時機。佛陀在鹿野苑開始，根據不同根器的眾生，宣講三乘佛法，轉四諦法輪，度化了百千萬眾。山僧我今天與此界他方，無論是佛是祖，山河大地，草木叢林，還是現前的四眾弟子，各自轉大法輪，交相輝映，如同寶絲網。如果一草一木不轉法輪，就不能稱為轉大法輪。所以說，『在一根毫毛的尖端，顯現寶王剎（莊嚴的佛國），坐在微小的塵埃里，轉動大法輪。』把握時機，在其中間做無量無邊廣大的佛事，周遍法界。一即是無量，無量即是一。小中顯大，大中顯小。不用動步，就能遊歷彌勒菩薩的樓閣。

【English Translation】 English version: A Tudong (ascetic monk) questioned him. The master answered with a verse: 'A small boat floats on the vast expanse, rowing and dancing the oars, presenting different musical scales. Clouds, mountains, sea, and moon are all cast aside, winning a long butterfly dream like Zhuang Zhou.' After Huixiu Chan Master left, Feng Gong suspected that his understanding was not profound. Later, passing through Wuxi, he invited him onto the boat and asked: 'The old woman gave birth to seven sons, six of whom did not meet kindred spirits, and this one alone is also useless, so he was thrown into the water.' Great Master Dahui said, 'If a Daoist understands this, how should he understand it?' The master said: 'All that has been said above is the truth.' Feng Gong was greatly surprised. When Huixiu Chan Master was posting notices for Dharma talks, the master entered his room. Huixiu Chan Master asked: 'The ancients did not leave the abbot's room (referring to a small residence), why did they go to the village to eat oil cakes (a type of fried rice cake)?' The master said: 'The monk has let Miaozong (a person's name) pass, and Miaozong dares to reveal the news.' Huixiu Chan Master said: 'I let you pass, try to say it.' The master said: 'Miaozong also let the monk pass.' Huixiu Chan Master said: 'But what about the oil cakes?' The master shouted loudly and walked out. Thus, his reputation spread in all directions. In the first year of Longxing, Zhang Gong Xiaoxiang, a court attendant, came to this place as the prefect, and invited him to open the Dharma assembly at Zishou Temple. When entering the temple hall, he said: 'Once the Zen doctrine (Buddhist doctrine) is proclaimed, the interpretations of the Tripitaka (Sutras, Vinaya, Shastras) all seem superfluous. Once the ancestral decree is implemented, the ten directions of the world are cut off.' The Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle) were frightened and fled, and even the Ten-Ground Bodhisattvas still doubted when they arrived here. If it is a talented person, they can understand without being told. Even if using the means of moving stars and changing constellations, and deploying the mechanisms of seizing flags and drumming, it is still just empty fists, without real meaning. The upward path is not transmitted by the thousand sages, and scholars work hard like monkeys catching shadows. The Buddha's entrustment at the Vulture Peak Assembly is to follow the opportune moment. Beginning in the Deer Park, the Buddha preached the Three Vehicles of Dharma according to the different capacities of sentient beings, turning the Wheel of the Four Noble Truths, and liberating hundreds of millions of beings. I, the mountain monk, today, together with this world and other worlds, whether it be Buddhas or Patriarchs, mountains, rivers, earth, grasses, trees, forests, or the present fourfold assembly of disciples, each turns the Great Dharma Wheel, interweaving and shining like a jeweled net. If a single blade of grass or a single tree does not turn the Dharma Wheel, it cannot be called turning the Great Dharma Wheel. Therefore, it is said, 'In the tip of a single hair, the Treasure King's Land (a magnificent Buddha land) appears, sitting in a tiny speck of dust, turning the Great Dharma Wheel.' Seizing the opportunity, in the midst of it, perform immeasurable and boundless great Buddha deeds, pervading the Dharma Realm. One is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. Without moving a step, one can travel to Maitreya Bodhisattva's pavilion.

不返聞入觀音普門。情與無情性相平等。不是神通妙用。亦非法爾如然。於此俶儻分明。皇恩佛恩一時報足。且道如何是報恩一句。天高群像正。海闊百川朝。上堂舉。雲門示眾云。十五日已前則不問。十五日已后道將一句來。自代云。日日是好日。師曰。日日是好日。佛法世法盡周畢。不須特地覓幽玄。只管缽盂兩度濕。上堂。黃面老人橫說豎說權說實說法說喻說。建法幢立宗旨。與後人作榜樣。為甚麼卻道。始從鹿野苑。終至跋提河。於是二中間。未嘗說一字。點檢將來大似抱贓叫屈。山僧今日人事忙冗。且放過一著。便下座。尼問。如何是奪人不奪境。師曰。野花開滿路。遍地是清香。曰如何是奪境不奪人。師曰。茫茫宇宙人無數。幾個男兒是丈夫。曰如何是人境俱不奪。師曰。處處綠楊堪繫馬。家家門首透長安。曰如何是人境兩俱奪。師曰。雪覆蘆花舟橫斷岸。曰人境已蒙師指示。向上宗乘事若何。師便打。

侍郎無垢居士張九成。未第時因客談。楊文公呂微仲諸名儒。所造精妙皆由禪學而至也。於是心慕之。聞寶印楚明禪師道傳大通居凈慈。即之。請問入道之要。明曰。此事唯唸唸不捨久久純熟。時節到來自然證入。復舉趙州柏樹子話令時時提撕。公久之無省。辭謁善權清禪師。公問。此事人人有分

【現代漢語翻譯】現代漢語譯本不從聽覺反過來體悟，進入觀世音菩薩普門示現的境界（不返聞入觀音普門）。有情眾生和無情之物的本性與表象都是平等的（情與無情性相平等）。這不是神通的奇妙作用，也不是自然而然就是如此（不是神通妙用。亦非法爾如然）。如果能在此處清晰地領悟，那麼皇家的恩德和佛的恩德就能同時報答圓滿（於此俶儻分明。皇恩佛恩一時報足）。那麼，怎樣才是報恩的一句話呢（且道如何是報恩一句）？天高，各種景象都呈現出正態；海闊，無數河流都朝著大海奔流（天高群像正。海闊百川朝）。上堂時，舉出雲門禪師開示大眾說（上堂舉。雲門示眾云）：十五日之前的事情就不問了，十五日之後說一句來聽聽（十五日已前則不問。十五日已后道將一句來）。（雲門禪師）自己代替回答說：每天都是好日子（自代云。日日是好日）。師父說：每天都是好日子，佛法和世間法都圓滿周到（師曰。日日是好日。佛法世法盡周畢）。不需要特意去尋找幽深玄妙之處，只管缽盂兩次被水沾濕（不須特地覓幽玄。只管缽盂兩度濕）。上堂時說：黃面老人（指佛）橫說豎說，權巧地說，真實地說，用佛法說，用比喻說（上堂。黃面老人橫說豎說權說實說法說喻說），建立法幢，樹立宗旨，給後人做榜樣（建法幢立宗旨。與後人作榜樣）。為什麼卻說：從鹿野苑開始，到跋提河結束，在這二者之間，未曾說過一個字（為甚麼卻道。始從鹿野苑。終至跋提河。於是二中間。未嘗說一字）？仔細檢查起來，很像是抱著贓物喊冤（點檢將來大似抱贓叫屈）。老衲我今天事務繁忙，暫且放過這一著（山僧今日人事忙冗。且放過一著）。說完便下座。有尼姑問：如何是奪人不奪境（尼問。如何是奪人不奪境）？師父說：野花開滿路，遍地都是清香（師曰。野花開滿路。遍地是清香）。尼姑說：如何是奪境不奪人（曰如何是奪境不奪人）？師父說：茫茫宇宙人無數，有幾個男兒是丈夫（師曰。茫茫宇宙人無數。幾個男兒是丈夫）？尼姑說：如何是人境俱不奪（曰如何是人境俱不奪）？師父說：處處綠楊堪繫馬，家家門首透長安（師曰。處處綠楊堪繫馬。家家門首透長安）。尼姑說：如何是人境兩俱奪（曰如何是人境兩俱奪）？師父說：雪覆蓋著蘆花，小船橫在斷岸邊（師曰。雪覆蘆花舟橫斷岸）。尼姑說：人境的道理已經蒙師父指示了，向上宗乘的事情又該如何（曰人境已蒙師指示。向上宗乘事若何）？師父便打她（師便打）。侍郎無垢居士張九成，未考中進士時，因為客人談論楊文公（楊億），呂微仲（呂公著）等各位名儒，說他們所造的精妙文章都是因為禪學而達到的（侍郎無垢居士張九成。未第時因客談。楊文公呂微仲諸名儒。所造精妙皆由禪學而至也）。於是心裡羨慕他們，聽說寶印楚明禪師的道風傳遍大通，居住在凈慈寺，就去拜訪他，請問入道的要領（於是心慕之。聞寶印楚明禪師道傳大通居凈慈。即之。請問入道之要）。楚明禪師說：這件事只有唸唸不捨，長久純熟，時機到來自然就能證入（明曰。此事唯唸唸不捨久久純熟。時節到來自然證入）。又舉趙州禪師的『柏樹子』話頭，讓他時時提撕（復舉趙州柏樹子話令時時提撕）。張九成很久都沒有領悟，就告辭去拜見善權清禪師（公久之無省。辭謁善權清禪師）。張九成問：這件事人人都有份嗎（公問。此事人人有分）？

【English Translation】 English version Do not revert from hearing to enter the realm of Avalokiteśvara's (Guanyin's) universal gate (不返聞入觀音普門). The nature and appearance of sentient and insentient beings are equal (情與無情性相平等). This is not a miraculous function of supernatural powers, nor is it simply naturally so (不是神通妙用。亦非法爾如然). If one can clearly understand this, then the emperor's grace and the Buddha's grace can be repaid fully at once (於此俶儻分明。皇恩佛恩一時報足). Then, what is a phrase that repays the kindness (且道如何是報恩一句)? The sky is high, and all phenomena appear correctly; the sea is vast, and countless rivers flow towards it (天高群像正。海闊百川朝). In an assembly, Yunmen Chan Master instructed the assembly, saying (上堂舉。雲門示眾云): I will not ask about matters before the fifteenth day; after the fifteenth day, bring forth a phrase to speak (十五日已前則不問。十五日已后道將一句來). (Yunmen Chan Master) himself answered: Every day is a good day (自代云。日日是好日). The master said: Every day is a good day; the Buddha-dharma and worldly dharmas are all complete and thorough (師曰。日日是好日。佛法世法盡周畢). There is no need to specially seek out the profound and mysterious; just let the alms bowl be wet twice (不須特地覓幽玄。只管缽盂兩度濕). In an assembly, he said: The yellow-faced old man (referring to the Buddha) speaks horizontally, speaks vertically, speaks expediently, speaks truthfully, speaks with Dharma, speaks with metaphors (上堂。黃面老人橫說豎說權說實說法說喻說), establishes the Dharma banner, establishes the tenets, and sets an example for future generations (建法幢立宗旨。與後人作榜樣). Why then say: From the Deer Park to the banks of the Bardi River, in between these two, he never spoke a single word (為甚麼卻道。始從鹿野苑。終至跋提河。於是二中間。未嘗說一字)? Upon closer inspection, it seems like crying injustice while holding stolen goods (點檢將來大似抱贓叫屈). This old monk is busy with affairs today, so let's let this matter pass for now (山僧今日人事忙冗。且放過一著). Then he descended from the seat. A nun asked: What is 'seizing the person but not the environment' (尼問。如何是奪人不奪境)? The master said: Wildflowers bloom all over the road; the entire ground is filled with pure fragrance (師曰。野花開滿路。遍地是清香). The nun said: What is 'seizing the environment but not the person' (曰如何是奪境不奪人)? The master said: In the vast universe, there are countless people; how many men are true heroes (師曰。茫茫宇宙人無數。幾個男兒是丈夫)? The nun said: What is 'neither seizing the person nor the environment' (曰如何是人境俱不奪)? The master said: Everywhere, green willows are suitable for tethering horses; every household's door leads to Chang'an (師曰。處處綠楊堪繫馬。家家門首透長安). The nun said: What is 'seizing both the person and the environment' (曰如何是人境兩俱奪)? The master said: Snow covers the reed flowers; a boat lies horizontally on the broken shore (師曰。雪覆蘆花舟橫斷岸). The nun said: The principles of person and environment have already been instructed by the master; what about the matter of the upward lineage (曰人境已蒙師指示。向上宗乘事若何)? The master then struck her (師便打). Zhang Jiucheng, a lay devotee and vice-minister, before passing the imperial examination, because guests were discussing Yang Wengong (Yang Yi), Lü Weizhong (Lü Gongzhu), and other famous scholars, saying that the exquisite articles they created were all achieved through Chan study (侍郎無垢居士張九成。未第時因客談。楊文公呂微仲諸名儒。所造精妙皆由禪學而至也). Therefore, he admired them in his heart. Hearing that Chan Master Chuming of Baoyin's (temple name) fame had spread throughout Datong and resided at Jingci Temple, he went to visit him and asked for the essentials of entering the Way (於是心慕之。聞寶印楚明禪師道傳大通居凈慈。即之。請問入道之要). Chan Master Chuming said: This matter can only be entered into naturally when the time comes, through continuous and unwavering mindfulness, and prolonged practice (明曰。此事唯唸唸不捨久久純熟。時節到來自然證入). He also cited Chan Master Zhaozhou's 'cypress tree' koan, instructing him to contemplate it constantly (復舉趙州柏樹子話令時時提撕). Zhang Jiucheng did not understand for a long time, so he took his leave to visit Chan Master Qing of Shanquan (公久之無省。辭謁善權清禪師). Zhang Jiucheng asked: Does everyone have a share in this matter (公問。此事人人有分)?

個個圓成是否。清曰然。公曰。為甚麼某無個入處。清于袖中出數珠示之曰。此是誰底。公俯仰無對。清復袖之曰。是汝底則拈取去。才涉思惟即不是汝底。公悚然。未幾留蘇氏館。一夕如廁以柏樹子話究之。聞蛙鳴釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。屆明謁法印一禪師機語頗契。適私忌就明靜庵供雲水主僧。惟尚禪師才見乃展手。公便喝。尚批公頰。公趨前。尚曰。張學錄何得謗大般若。公曰。某見處只如此。和尚又作么生。尚舉馬祖升堂百丈卷席話詰之。敘語未終公推倒卓子。尚大呼張學錄殺人。公躍起問傍僧曰。汝又作么生。僧罔措。公毆之。顧尚曰。祖禰不了殃及兒孫尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯起人星散。直漢從來不受欺。尚答曰。從來高價不饒伊。百戰場中奮兩眉。奪角沖關君會也。叢林誰敢更相欺。紹興癸丑魁多士。復謁尚于東庵。尚曰。浮山圓鑒云。饒爾入得汾陽室。始到浮山門亦未見老僧在。公作么生。公叱侍僧曰。何不只對。僧罔措。公打僧一掌曰。蝦蟆窟里果沒蛟龍。丁巳秋大慧禪師董徑山。學者仰如星斗。公閱其語要嘆曰。是知宗門有人。持以語尚恨未一見。及為禮部侍郎。偶參政劉公請慧說法于天竺

【現代漢語翻譯】現代漢語譯本個個圓成是否？清曰：『然。』公曰：『為甚麼某無個入處？』（為什麼我沒有入門的地方？）清于袖中出數珠示之曰：『此是誰底？』（這是誰的？）公俯仰無對。清復袖之曰：『是汝底則拈取去，才涉思惟即不是汝底。』（如果是你的就拿走，只要經過思考就不是你的了。）公悚然。未幾留蘇氏館，一夕如廁以柏樹子話究之，聞蛙鳴釋然契入。有偈曰：『春天月夜一聲蛙，撞破乾坤共一家。正恁么時誰會得？嶺頭腳痛有玄沙。』屆明謁法印一禪師，機語頗契。適私忌就明靜庵供雲水主僧，惟尚禪師才見乃展手。公便喝。尚批公頰。公趨前。尚曰：『張學錄何得謗大般若？』（張學錄怎麼能誹謗《大般若經》？）公曰：『某見處只如此，和尚又作么生？』（我所見到的就是這樣，和尚您又是怎麼樣的呢？）尚舉馬祖升堂百丈卷席話詰之。敘語未終，公推倒卓子。尚大呼：『張學錄殺人！』公躍起問傍僧曰：『汝又作么生？』（你又是怎麼樣的？）僧罔措。公毆之。顧尚曰：『祖禰不了殃及兒孫！』（祖先不明白，禍害到子孫！）尚大笑。公獻偈曰：『卷席因緣也大奇，諸方聞舉盡攢眉。檯盤趯起人星散，直漢從來不受欺。』尚答曰：『從來高價不饒伊，百戰場中奮兩眉。奪角沖關君會也，叢林誰敢更相欺？』紹興癸丑魁多士，復謁尚于東庵。尚曰：『浮山圓鑒云：饒爾入得汾陽室，始到浮山門亦未見老僧在。公作么生？』公叱侍僧曰：『何不只對？』僧罔措。公打僧一掌曰：『蝦蟆窟里果沒蛟龍！』丁巳秋，大慧禪師董徑山，學者仰如星斗。公閱其語要嘆曰：『是知宗門有人！』持以語尚恨未一見。及為禮部侍郎，偶參政劉公請慧說法于天竺。

【English Translation】 English version Are all perfectly complete? Qing said: 'Yes.' Gong said: 'Why do I have no entry point?' Qing took out a string of prayer beads from his sleeve and showed it to him, saying: 'Whose is this?' Gong looked up and down, unable to answer. Qing put it back into his sleeve and said: 'If it's yours, then take it. As soon as thought is involved, it's not yours.' Gong was frightened. Not long after, he stayed at the Su family's residence. One night, while in the toilet, he discussed it with cypress seeds, and upon hearing the croaking of frogs, he suddenly realized and entered. There is a verse that says: 'In the spring moonlight night, a frog croaks, shattering the universe into one family. Who can understand this at such a time? Xuan Sha has a headache on the mountain peak.' The next day, he visited Zen Master Fayin, and their conversation was quite harmonious. It happened that it was a private memorial day, so he went to Mingjing Nunnery to provide for the monks in charge of clouds and water. Zen Master Wei Shang only saw him and then stretched out his hand. Gong then shouted. Shang slapped Gong's cheek. Gong stepped forward. Shang said: 'How can Zhang Xuelu slander the Great Perfection of Wisdom Sutra (Da Banruo Jing)?' Gong said: 'What I see is only this. What about you, Venerable Monk?' Shang raised the story of Mazu ascending the hall and Baizhang rolling up the mat to question him. Before the narration was finished, Gong pushed over the table. Shang shouted: 'Zhang Xuelu is killing people!' Gong jumped up and asked the monk beside him: 'What about you?' The monk was at a loss. Gong beat him. Turning to Shang, he said: 'If the ancestors don't understand, the calamity will befall the descendants!' Shang laughed loudly. Gong presented a verse: 'The karma of rolling up the mat is also very strange. All directions frown when they hear it mentioned. The table is kicked up and the stars of people scatter. Honest people have never been deceived.' Shang replied: 'The high price has never spared him. He raises his eyebrows in a hundred battlefields. You understand how to seize the horn and break through the barrier. Who in the monastic community dares to deceive each other again?' In the Gui Chou year of Shaoxing, he excelled among many scholars and visited Shang again at the East Nunnery. Shang said: 'Fushan Yuanjian said: Even if you enter the room of Fen Yang, you have only arrived at the gate of Fushan and have not yet seen the old monk. What do you say?' Gong scolded the attendant monk: 'Why don't you answer?' The monk was at a loss. Gong slapped the monk and said: 'There is indeed no dragon in the toad's cave!' In the autumn of Ding Si, Zen Master Dahui directed Jingshan, and scholars looked up to him like stars. Gong read his essential words and sighed: 'It is known that there are people in the Zen school!' He held this to speak to Shang, regretting that he had not met him once. When he became the Vice Minister of the Ministry of Rites, Councilor Liu invited Hui to preach at Tianzhu.

。公三往不值。暨慧報謁公見但寒暄而已。慧亦默識之。尋奉祠還里。至徑山與馮給事諸公議格物。慧曰。公只知有格物而不知有物格。公茫然。慧大笑。公曰。師能開諭乎。慧曰。不見小說載。唐人有與安祿山謀叛者。其人先為閬守。有畫像在焉。明皇幸蜀見之怒。令侍臣以劍擊其像首。時閬守居陜西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五伯。慧始許可。后守邵陽。丁父艱過徑山飯僧。秉鈞者意慧議及朝政。遂竄慧于衡陽。令公居家守服。服除安置南安。丙子春蒙恩北還道次新淦。而慧適至與聯舟劇談宗要。未嘗語往事。于氏心傳錄曰。憲自嶺下侍舅氏歸新淦。因會大慧。舅氏令拜之。憲曰。素不拜僧。舅氏曰。汝姑扣之。憲知其嘗執卷。遂舉子思中庸天命之謂性率性之謂道修道之謂教三句以問。慧曰。凡人既不知本命元辰落處。又要牽好人入火坑。如何聖賢于打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。慧曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲得以告舅氏曰。子拜何辭繼鎮。永嘉丁丑秋丐祠枉道訪慧于育王。越明年慧得旨復領徑山。謁公于慶善院。曰某每於夢中必誦語孟何如。慧舉圓覺曰。由寂靜故十方世

【現代漢語翻譯】現代漢語譯本：馮子韶（馮給事）曾三次拜訪大慧宗杲（慧），但大慧宗杲都沒有接見他。後來馮子韶通過別人引薦才見到大慧宗杲，但大慧宗杲只是簡單地寒暄了幾句。馮子韶也默默地記在心裡。不久，馮子韶因祭祀之事返回家鄉，到徑山時與馮給事等官員討論格物致知。大慧宗杲說：『你只知道有格物，卻不知道有物格。』馮子韶茫然不解。大慧宗杲大笑。馮子韶說：『禪師能開導我嗎？』大慧宗杲說：『你沒看過小說記載嗎？唐朝有人與安祿山（人名，唐朝叛將）謀反，那人之前做過閬州刺史，有畫像在那裡。唐玄宗（明皇）到四川（蜀）后，看到畫像非常生氣，命令侍從用劍砍畫像的頭。當時閬州刺史住在陜西，他的頭忽然掉在地上。』馮子韶聽后立刻領悟了其中的深意，在不動軒的墻壁上題寫道：『子韶格物，妙喜物格。想要認識一貫之道，就在兩個五伯之中。』大慧宗杲這才認可了他。後來馮子韶擔任邵陽太守，父親去世，他回鄉守喪，路過徑山時請僧人吃飯。當時掌權的人懷疑大慧宗杲議論朝政，於是將大慧宗杲流放到衡陽，命令馮子韶居家守喪。守喪期滿后，馮子韶被安置在南安。丙子年春天，馮子韶蒙受恩典返回北方，路過新淦時，大慧宗杲正好也到了那裡，兩人同船，暢談宗要，沒有談及過去的事情。《于氏心傳錄》記載：『馮憲（馮子韶之子）從嶺下侍奉舅舅返回新淦，因此有機會拜見大慧宗杲。舅舅讓馮憲拜見大慧宗杲，馮憲說：『我向來不拜僧人。』舅舅說：『你姑且問問他。』馮憲知道大慧宗杲曾經研習儒家經典，於是舉出子思《中庸》中的『天命之謂性，率性之謂道，修道之謂教』三句話來提問。大慧宗杲說：『凡夫俗子既不知道自己的本命元辰落在何處，又要拉好人進入火坑。為什麼聖賢在最初的一步不徹底打破呢？』馮憲說：『我的老師能為聖賢徹底打破嗎？』大慧宗杲說：『天命之謂性，便是清凈法身；率性之謂道，便是圓滿報身；修道之謂教，便是千百億化身。』馮憲將這些話告訴了他的舅舅。馮子韶辭官後繼續鎮守永嘉，丁丑年秋天，他辭官后特意繞道去育王寺拜訪大慧宗杲。第二年，大慧宗杲得到聖旨，重新主持徑山寺。馮子韶在慶善院拜見大慧宗杲，說：『我常常在夢中背誦《論語》、《孟子》，這怎麼樣？』大慧宗杲舉出《圓覺經》說：『由於寂靜的緣故，十方世界』

【English Translation】 English version: Feng Zishao (Feng, the Supervising Secretary) visited Dahui Zonggao (Hui) three times, but Dahui Zonggao did not receive him. Later, Feng Zishao was introduced by someone else and finally met Dahui Zonggao, but Dahui Zonggao only exchanged a few simple greetings. Feng Zishao silently remembered this. Soon after, Feng Zishao returned to his hometown for ancestral sacrifices. When he arrived at Jingshan, he discussed the investigation of things (gewu) with Feng, the Supervising Secretary, and other officials. Dahui Zonggao said, 'You only know about the investigation of things (gewu), but you don't know about the rectification of things (wuge).' Feng Zishao was bewildered. Dahui Zonggao laughed loudly. Feng Zishao said, 'Can the Zen master enlighten me?' Dahui Zonggao said, 'Haven't you read the novels? During the Tang Dynasty, there was a person who conspired with An Lushan (a person's name, a rebellious general of the Tang Dynasty). That person had previously served as the prefect of Langzhou, and there was a portrait of him there. Emperor Xuanzong of Tang (Minghuang) was very angry when he saw the portrait after arriving in Sichuan (Shu), and ordered his attendants to cut off the head of the portrait with a sword. At that time, the prefect of Langzhou was living in Shaanxi, and his head suddenly fell to the ground.' After hearing this, Feng Zishao immediately understood the profound meaning and wrote on the wall of the Immovable Pavilion: 'Zishao investigates things, Miaoxi rectifies things. If you want to know the consistent way, it is in the two Five Hegemons.' Only then did Dahui Zonggao approve of him. Later, Feng Zishao served as the prefect of Shaoyang. When his father passed away, he returned home to observe mourning and passed by Jingshan, where he invited monks to eat. At that time, the person in power suspected that Dahui Zonggao was discussing politics, so he exiled Dahui Zonggao to Hengyang and ordered Feng Zishao to observe mourning at home. After the mourning period was over, Feng Zishao was placed in Nan'an. In the spring of the Bingzi year, Feng Zishao received grace and returned to the north. When he passed by Xingan, Dahui Zonggao happened to be there as well. The two traveled on the same boat, discussing the essentials of the sect, without mentioning past events. The 'Yu Shi Xin Chuan Lu' records: 'Feng Xian (Feng Zishao's son) returned to Xingan from Lingxia, serving his uncle, and therefore had the opportunity to meet Dahui Zonggao. His uncle asked Feng Xian to pay respects to Dahui Zonggao, but Feng Xian said, 'I have never bowed to monks.' His uncle said, 'You might as well ask him.' Feng Xian knew that Dahui Zonggao had studied Confucian classics, so he quoted the three sentences from Zisi's 'Doctrine of the Mean': 'What Heaven imparts to man is called human nature. To follow our nature is called the Way. Cultivating the Way is called instruction.' Dahui Zonggao said, 'Ordinary people do not know where their original destiny lies, and they want to drag good people into the fire pit. Why don't the sages thoroughly break through the initial step?' Feng Xian said, 'Can my teacher thoroughly break through for the sages?' Dahui Zonggao said, 'What Heaven imparts to man is called human nature, which is the pure Dharma body; to follow our nature is called the Way, which is the perfect reward body; cultivating the Way is called instruction, which is the billions of transformation bodies.' Feng Xian told these words to his uncle. After resigning from his post, Feng Zishao continued to guard Yongjia. In the autumn of the Dingchou year, he resigned from his post and made a detour to Yuwang Temple to visit Dahui Zonggao. The following year, Dahui Zonggao received an imperial decree and resumed his position as abbot of Jingshan Temple. Feng Zishao visited Dahui Zonggao at Qingshan Temple and said, 'I often recite the 'Analects' and 'Mencius' in my dreams. What about this?' Dahui Zonggao quoted the 'Perfect Enlightenment Sutra' and said, 'Because of stillness, the ten directions of the world'

界諸如來心。于中顯現如鏡中像。公曰。非老師莫聞此論也。其頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走諱不得。我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥吐不出。人人有個生緣。處鐵圍山下幾千年。三災直到四禪天。這驢猶自在傍邊殺得工夫。公設心六度不為子孫計。因取華嚴善知識。日供其二回食以飯緇流。又嘗供十六大天。而諸位茶杯悉變為乳。書偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵才起大地隔。倘或塵銷覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問。此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今與汝掃狐疑。如湯沃雪火銷冰。汝今微有疑與惑。鷂子便到新羅國。

參政李邴居士字漢老。醉心祖道有年。聞大慧排默照為邪禪。疑怒相半。及見慧示眾舉趙州庭柏垂語曰。庭前柏樹子今日重新舉。打破趙州關。特地尋言語。敢問大眾。即是打破趙州關。為甚麼卻特地尋言語。良久曰。當初只道茆長短。燒了方知地不平。公領悟。謂慧曰。無老師后語幾蹉過。后以書咨決曰。某近扣籌室承擊發。蒙滯忽

有省入。顧惟根識暗鈍。平生學解。盡落情見。一取一舍。如衣壞絮。行草棘中適自纏繞。今一笑頓釋所疑。欣幸可量。非大宗匠委曲垂慈何以致此。自到城中著衣吃飯抱子弄孫。色色仍舊。既無拘執之情。亦不作奇特之想。其餘夙習舊障亦稍輕微。臨行叮寧之語不敢忘也。重念始得入門而大法未明。應機接物觸事未能無礙。更望有以提誨使卒有所至。庶無玷於法席矣。又書曰。某比蒙誨答備悉深旨。某自驗者三。一事無逆順隨緣即應不留胸中。二宿習濃厚不加排遣白爾輕微。三古人公案舊所茫然。時復瞥地此非自昧者。前書大法未明之語。蓋恐得少為足。當廣而充之。豈別求勝解耶。凈勝現流理則不無。敢不銘佩。

寶學劉彥修居士字子羽。出知永嘉。問道于大慧禪師。慧曰。僧問趙州。狗子還有佛性也無。趙州道無。但恁么看。公后乃于柏樹子上發明。有頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門底透長安。

提刑吳偉明居士字元昭。久參真歇了禪師。得自受用三昧為極致。后訪大慧于洋嶼庵隨眾入室。慧舉狗子無佛性話問之。公擬答。慧以竹篦便打。公無對。遂留咨參。一日慧謂曰。不須呈伎倆。直須啐地折曝地斷方敵得生死。若祇呈伎倆有甚了期。即辭去道次延平倏然契

悟。連書數頌寄慧。皆室中所問者。有曰。不是心不是佛不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。慧即說偈證之曰。通身一具金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。

門司黃彥節居士。位元組夫號妙德。于大慧一喝下疑情頓脫。慧以衣付之。嘗舉首山竹篦話。至葉縣近前奪得拘折擲向階下曰。是甚麼。山曰瞎。公曰。妙德到這裡百色無能。但記得曾作臘梅絕句曰。擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看。

秦國夫人計氏法真。自寡處屏去紛華。常蔬食習有為法。因大慧遣謙禪者致問其子魏公。公留謙以祖道誘之。真一日問謙曰。徑山和尚尋常如何為人。謙曰。和尚祇教人看狗子無佛性及竹篦子話。只是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無無。只恁么教人看。真遂諦信。於是夜坐力究前話。忽爾洞然無滯。謙辭歸。真親書入道概略。作數偈呈慧。其後曰。逐日看經文。如逢舊識人。莫言頻有礙。一舉一回新。

臨安徑山了明禪師。妙喜杲會中龍象。叢林所謂明大禪也。身長八尺腹大十圍。所至人必聚觀之。始妙喜謫梅州。州縣防送甚嚴。或以為禍在不測。師為荷枷以行間關辛苦未曾少怠。既至貶所衲

【現代漢語翻譯】悟。連書數頌寄慧（大慧宗杲）。都是室中所問的內容。其中有說：『不是心，不是佛，不是物，通身一具金鎖骨。趙州（趙州從諗禪師）親見老南泉（南泉普愿禪師），解道鎮州出蘿蔔。』大慧宗杲於是說偈語印證說：『通身一具金鎖骨，堪與人天為軌則。要識臨濟（臨濟義玄禪師）小廝兒，便是當年白拈賊。』

門司黃彥節居士，位元組夫，號妙德。在大慧宗杲的一聲棒喝下，疑情頓時消解。大慧宗杲把衣缽傳給他。他曾經舉首山省念禪師的竹篦話，到葉縣歸省禪師處，近前奪得竹篦，拘折擲向階下，問道：『這是什麼？』首山省念禪師說：『瞎！』黃彥節說：『妙德到這裡百色無能。』但記得曾經作臘梅絕句說：『擬嚼枝頭蠟，驚香卻肖蘭。前村深雪裡，莫作嶺梅看。』

秦國夫人計氏法真，自從寡居后，屏棄了繁華的生活，常常吃素，修習有為法。因為大慧宗杲派遣謙禪者去問候她的兒子魏公。魏公挽留謙禪者，用祖師的道理來引導他。法真有一天問謙禪者說：『徑山（徑山寺）和尚（大慧宗杲）平常是如何教導人的？』謙禪者說：『和尚只是教人看狗子無佛性以及竹篦子的話，只是不得下語，不得思量，不得向舉起處會，不得向開口處承當。狗子還有佛性也無無，只是這樣教人看。』法真於是深信不疑。於是在夜晚坐禪，努力參究之前的話，忽然洞然無滯。謙禪者告辭回去。法真親自書寫入道的概略，作了幾首偈語呈給大慧宗杲。其中有說：『逐日看經文，如逢舊識人。莫言頻有礙，一舉一回新。』

臨安徑山了明禪師，是大慧宗杲會中的龍象，叢林中人稱他為明大禪師。身長八尺，腹大十圍，所到之處人們必定聚集觀看他。當初大慧宗杲被貶謫到梅州，州縣防送非常嚴密，有人認為禍患不可預測。了明禪師為他戴著枷鎖行走，一路艱辛困苦，未曾稍有懈怠。到達貶謫的地方，衲

【English Translation】 Enlightenment. He (a disciple) sent Hui (Dahui Zonggao) several verses, all of which were questions asked in the room. One said: 'It is not mind, not Buddha, not thing, the whole body is a golden skeleton. Zhaozhou (Zen Master Zhaozhou Congshen) personally saw old Nanquan (Zen Master Nanquan Puyuan), and understood that Zhenzhou produces turnips.' Hui (Dahui Zonggao) then spoke a verse to certify it, saying: 'The whole body is a golden skeleton, worthy to be a model for humans and gods. If you want to know the little servant of Linji (Zen Master Linji Yixuan), he is the white-robed thief of that year.'

Layman Huang Yanjie of Mensi, styled Jiefu, named Miaode. Under Dahui's (Dahui Zonggao) shout, his doubts were instantly dispelled. Dahui (Dahui Zonggao) gave him his robe. He once raised the bamboo whisk story of Shoushan (Zen Master Shoushan Shengnian), and when he arrived at Yexian (Zen Master Guisheng), he stepped forward, snatched the bamboo whisk, broke it and threw it down the steps, saying: 'What is this?' Shoushan (Zen Master Shoushan Shengnian) said: 'Blind!' Huang Yanjie said: 'Miaode is incapable of anything here.' But he remembered that he once wrote a quatrain about wintersweet, saying: 'Intending to chew the wax on the branches, the surprising fragrance resembles orchids. In the deep snow of the village ahead, do not regard it as plum blossoms on the ridge.'

Lady Ji, the Lady of Qin, named Fazhen, since becoming a widow, abandoned the life of splendor, often ate vegetarian food, and practiced conditioned dharmas. Because Dahui (Dahui Zonggao) sent the monk Qian to inquire after her son, Duke Wei. Duke Wei retained the monk Qian, using the principles of the ancestral teachers to guide him. One day, Fazhen asked the monk Qian, saying: 'How does the monk of Jingshan (Jingshan Temple) (Dahui Zonggao) usually teach people?' The monk Qian said: 'The monk only teaches people to contemplate the story of the dog having no Buddha-nature and the bamboo whisk, but one must not make comments, must not think, must not understand at the point of raising it, and must not accept at the point of opening the mouth. Does the dog have Buddha-nature or not? He just teaches people to contemplate in this way.' Fazhen then deeply believed it. Therefore, she sat in meditation at night, diligently investigating the previous words, and suddenly she was thoroughly clear and unhindered. The monk Qian bid farewell and returned. Fazhen personally wrote a summary of her entry into the Way, and presented several verses to Dahui (Dahui Zonggao). Among them, it said: 'Reading the scriptures every day is like meeting an old acquaintance. Do not say that there are frequent obstacles, every time you raise it, it is new.'

Zen Master Liaoming of Jingshan (Jingshan Temple) in Lin'an, was a dragon and elephant in Dahui's (Dahui Zonggao) assembly. People in the monastic community called him Great Zen Master Ming. He was eight feet tall and his belly was ten spans around. Wherever he went, people would gather to watch him. Initially, when Dahui (Dahui Zonggao) was exiled to Meizhou, the state and county officials guarded him very strictly. Some people thought that disaster was unpredictable. The master (Zen Master Liaoming) wore a cangue for him and walked, enduring hardships and difficulties without the slightest slackening. Having arrived at the place of exile, the monastic robe

子追隨。問道者率不下二三百人。杲以齋飯不給。且慮禍嘗勉之令去。師輒不肯以身任齋粥。每自肩栲栳行乞。至晚即數十人為之荷米麵薪蔬食用之屬成列以歸。衲子雖多無不具足。如是者十七年如一日。杲法嗣之盛在貶所接者居其半。師之力也。杲被旨復僧衣。自便繼被旨住育王。師嘗在座下。師為人豪邁機鋒敏速。妙喜室中不許衲子下喝。師每入室必振聲一喝而退。妙喜一日榜方丈前云。下喝者罰一貫錢。師見之乃密具千錢于袖中。至室中先頓于地高聲一喝便出。如是者數矣。妙喜無如之何。再榜曰。下喝者罰當日堂供一中。師見即驟步往庫司語曰。和尚要十兩金。主事者不疑即與之。乃遣行者隨往方丈。師袖之以入。復頓于地高聲一喝。而妙喜大駭。入室罷徐問知其然為之一笑。每語師云。爾這肥漢如是會禪驢年也未夢見在。然念其勤勞之久。舉令出世舒州之投子。先是投子諸莊牛遭疾疫死斃幾盡比歲不登。師以大願力化二百隻牛以實之。連歲大稔倍常。頗有異跡。遷住長蘆。衲子輻湊叢林改觀。及妙喜住徑山。師來供施及飯大眾。洎歸長蘆。妙喜送以偈云。人言棒頭出孝子。我道憐兒不覺丑。長蘆長老恁么來。妙喜空費一張口。從教四海妄流傳。野干能作師子吼。孰云無物贈伊行。喝下鐵圍山倒走。后奉詔住

【現代漢語翻譯】現代漢語譯本子弟們追隨他，問道的人常常不下二三百人。杲禪師因為齋飯不夠供應，而且擔心會惹禍，曾經勸他離開。但師（指長蘆長老）總是不肯，以自身承擔齋粥的責任。他每天親自肩挑栲栳（一種用柳條或竹篾編成的盛東西的器具）去乞討，到了晚上，就有幾十個人為他挑米麵柴蔬等食用之物，排成行列而歸。雖然僧人很多，但沒有不充足的。像這樣持續了十七年，如同過一日。杲禪師的法嗣興盛，在貶謫之地所接引的佔了一半，這是長蘆長老的力量啊。杲禪師被皇帝下旨恢復僧衣，可以隨意行動，後來又被下旨住持育王寺。長蘆長老曾經在杲禪師的座下。他為人豪邁，機鋒敏捷。妙喜禪師（大慧宗杲）的禪堂中不允許僧人隨便棒喝。長蘆長老每次入室，必定大聲一喝然後退出。妙喜禪師有一天在方丈門前貼出告示說：『隨便棒喝者罰一貫錢。』長蘆長老見到后，就偷偷地在袖子里準備了一千錢。到禪堂里，先將錢放在地上，高聲一喝便出來。像這樣做了好幾次。妙喜禪師無可奈何。再次貼出告示說：『隨便棒喝者罰當日的堂供一中。』長蘆長老見到后，就快步走到庫司，對主管的人說：『和尚要十兩金子。』主管的人不懷疑，就給了他。於是派一個行者跟隨他到方丈。長蘆長老將金子藏在袖子里進去，又放在地上高聲一喝。妙喜禪師大吃一驚，入室后慢慢詢問，知道事情的經過後為之一笑。每次對長蘆長老說：『你這個肥漢，這樣會禪，驢年也未必夢見。』然而念在他勤勞很久，推薦他出世，住持舒州的投子寺。當初，投子寺的各個莊園的牛遭遇疾病瘟疫，幾乎全部死光，連年歉收。長蘆長老以大願力化來二百隻牛來充實莊園。連年獲得大豐收，比往常翻倍。頗有一些奇異的跡象。後來遷住長蘆寺，僧人像車輻一樣聚集，叢林面貌煥然一新。等到妙喜禪師住持徑山寺，長蘆長老來供養佈施以及齋飯大眾。等到他回到長蘆寺，妙喜禪師送他一首偈子說：『人說棒頭出孝子，我道憐兒不覺丑。長蘆長老恁么來，妙喜空費一張口。從教四海妄流傳，野干能作師子吼。孰云無物贈伊行，喝下鐵圍山倒走。』後來奉詔住持

【English Translation】 English version His disciples followed him, and those who came to inquire about the Way often numbered no less than two or three hundred. Because the vegetarian meals were insufficient and fearing trouble, Chan Master Gao (Dahui Zonggao) once urged him to leave. However, the Master (referring to the Abbot of Changlu) always refused, taking upon himself the responsibility for the vegetarian meals. Every day, he personally carried a 『kaolao』 (a basket made of willow or bamboo strips) to beg for alms. By evening, dozens of people would carry rice, flour, firewood, vegetables, and other provisions for him, forming a line as they returned. Although there were many monks, none lacked anything. This continued for seventeen years, as if it were just one day. Chan Master Gao's Dharma heirs flourished, and half of those he received during his exile were due to the Abbot of Changlu's efforts. Chan Master Gao was ordered by the emperor to restore his monastic robes, allowing him to act freely, and later he was ordered to reside at Yuwang Temple. The Abbot of Changlu had once been under Chan Master Gao's tutelage. He was a man of great spirit, with quick and sharp wit. In Chan Master Miaoxi's (Dahui Zonggao) meditation hall, monks were not allowed to shout 『He!』 (a Zen shout). Every time the Abbot of Changlu entered the room, he would shout loudly and then retreat. One day, Chan Master Miaoxi posted a notice in front of the abbot's room saying: 『Those who shout 『He!』 will be fined one string of cash.』 Upon seeing this, the Abbot of Changlu secretly prepared a thousand coins in his sleeve. When he arrived at the meditation hall, he first placed the money on the ground, shouted loudly, and then left. He did this several times. Chan Master Miaoxi was helpless. He posted another notice saying: 『Those who shout 『He!』 will be fined one portion of the day's communal meal.』 Upon seeing this, the Abbot of Changlu quickly went to the treasury and said to the person in charge: 『The Abbot wants ten taels of gold.』 The person in charge did not suspect anything and gave it to him. He then sent a novice to follow him to the abbot's room. The Abbot of Changlu hid the gold in his sleeve, entered the room, and again placed it on the ground with a loud shout. Chan Master Miaoxi was greatly surprised. After entering the room and slowly inquiring, he learned what had happened and smiled. He often said to the Abbot of Changlu: 『You fat man, even if you practice Zen like this, you may not even dream of enlightenment in the year of the donkey.』 However, considering his long-term diligence, he recommended him to appear in the world and reside at Touzi Temple in Shuzhou. Initially, the cattle on all the estates of Touzi Temple suffered from disease and plague, and almost all of them died. The harvests were poor for several years. The Abbot of Changlu used his great vow power to transform two hundred cattle to replenish the estates. The harvests were abundant for several years, doubling the usual yield. There were quite a few extraordinary signs. Later, he moved to Changlu Temple, where monks gathered like spokes on a wheel, and the monastery was transformed. When Chan Master Miaoxi resided at Jingshan Temple, the Abbot of Changlu came to make offerings and provide meals for the masses. When he returned to Changlu Temple, Chan Master Miaoxi sent him a verse saying: 『People say that filial sons come from the stick, I say that loving children makes one unaware of ugliness. The Abbot of Changlu has come like this, Miaoxi has wasted his breath. Let it be spread falsely throughout the world, that a jackal can roar like a lion. Who says there is nothing to give him as he goes? His shout makes the Iron Ring Mountains collapse and run away.』 Later, he was ordered to reside at

徑山道望愈著。先是楊和王夢一異僧。長大皤腹緩行言。欲化蘇州一莊。覺而異之未言也。翌旦師忽杖屨徒步而至。門者呵不止。以白和王。和王出見之。遙望師奇偉與夢中見者無異。遽呼其眷屬出觀之。眷屬並炷香作禮。茶罷師首言。大王莊田至多。可施蘇州一莊以為徑山供佛齋僧無窮之利。和王未有可否。因令辦齋。師飯罷便出更無他語。時內外鬨然傳言。和王以蘇州莊施徑山長老。遂達孝宗聖聽。會和王入朝。上為言。聞卿舍蘇州一莊施徑山。朕當爲蠲免稅賦。和王謝恩歸。次日以書至徑山請師入城。而師二日前先已遷化矣。自是和王宴居寤寐之際。或少倦交睫即見師在前。語曰。六度之大施度為先。善始善終斯為究竟。和王即以莊隸本山。北莊歲出十萬犛牛舟車。解庫應用百事具足。復有蠲賦之恩至今蒙其利。師于緇素有大因緣。所在施供云委衲子臻萃佛事殊勝。江浙兩湖皆號之為布袋和尚再出焉。

續傳燈錄卷第三十二

續傳燈錄卷第三十三目錄

大鑒下第十七世龍翔圭禪師法嗣二人云居德升禪師狼山慧溫禪師(已上二人見錄)云居悟禪師法嗣九人雙林德用禪師萬年道閑禪師中際善能禪師云居自圓禪師(已上四人見錄)靈瑞肱禪師信州懷玉堅禪師洪州同安隆禪師靈巖宜方禪師黃檗幻住印禪師

【現代漢語翻譯】現代漢語譯本：徑山道望（徑山寺的聲望）愈發顯著。起初，楊和王（人名，王爵）夢見一位奇異的僧人，身材高大，肚子圓滾，行動緩慢，說話時稱要化緣蘇州的一處莊園。醒來後覺得奇怪，但沒有說出來。第二天早上，這位僧人突然拄著枴杖徒步而來。守門人呵斥不止，便稟告了和王。和王出來見他，遠遠望見這位僧人，相貌奇偉，與夢中所見毫無二致。立刻叫他的家眷出來觀看。家眷們都點香作禮。茶喝完后，僧人首先說道：『大王您的莊田很多，可以施捨蘇州的一處莊園，作為徑山寺供佛齋僧無窮的利益。』和王沒有表示同意或反對，於是命人準備齋飯。僧人吃完飯就離開了，沒有再說其他話。當時，內外紛紛傳言，和王要把蘇州的莊園施捨給徑山長老。這件事傳到了孝宗皇帝的耳中。恰逢和王入朝，皇帝對他說：『聽說你捨棄蘇州的一處莊園施捨給徑山寺，朕會為你蠲免稅賦。』和王謝恩而歸。第二天，他寫信到徑山寺，請長老入城。而長老在兩天前就已經圓寂了。從此，和王在安寢休息時，稍微打個盹，就會看見這位僧人在眼前，對他說：『六度（佈施、持戒、忍辱、精進、禪定、智慧）之中，佈施最為重要。善始善終，這才算是究竟。』和王於是將莊園歸屬本山（徑山寺）。北莊每年出產十萬犛牛、舟車，供給寺庫應用，百事俱足。又蒙受蠲免稅賦的恩惠，至今仍然享受著它的利益。這位僧人與僧俗兩界有很大的因緣，所到之處，施捨供養如雲般涌來，僧人聚集，佛事殊勝。江浙兩湖一帶都稱他為布袋和尚（彌勒菩薩的化身）再世。

續傳燈錄卷第三十二

續傳燈錄卷第三十三目錄

大鑒下第十七世龍翔圭禪師法嗣二人云居德升禪師狼山慧溫禪師(已上二人見錄)云居悟禪師法嗣九人雙林德用禪師萬年道閑禪師中際善能禪師云居自圓禪師(已上四人見錄)靈瑞肱禪師信州懷玉堅禪師洪州同安隆禪師靈巖宜方禪師黃檗幻住印禪師

【English Translation】 English version: The reputation of Jingshan (Jingshan Temple) grew increasingly prominent. Initially, Yang He Wang (a person's name, a royal title) dreamed of an unusual monk, tall with a large belly, walking slowly, who said he wanted to solicit a manor in Suzhou. He woke up feeling strange but didn't mention it. The next morning, the monk suddenly arrived on foot, leaning on a staff. The gatekeepers scolded him repeatedly, so they reported to He Wang. He Wang came out to see him and, from a distance, saw that the monk was remarkably similar to the one in his dream. He immediately called his family members out to see him. The family members all lit incense and paid their respects. After tea, the monk said first, 'Great King, you have many manors. You could donate one in Suzhou as an endless benefit for Jingshan Temple to support the Buddha and feed the monks.' He Wang didn't agree or disagree, so he ordered a vegetarian meal to be prepared. After the monk finished eating, he left without saying anything else. At that time, people inside and outside were spreading the word that He Wang was going to donate the Suzhou manor to the elder of Jingshan. This matter reached the ears of Emperor Xiaozong. Coincidentally, He Wang entered the court, and the emperor said to him, 'I heard that you are giving up a manor in Suzhou to donate to Jingshan Temple. I will exempt you from taxes.' He Wang thanked the emperor and returned. The next day, he wrote a letter to Jingshan Temple, inviting the elder to the city. But the elder had already passed away two days earlier. From then on, when He Wang was resting, if he dozed off, he would see the monk in front of him, saying, 'Among the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), giving is the most important. To start well and end well is the ultimate.' He Wang then assigned the manor to the temple (Jingshan Temple). The North Manor produced 100,000 plows, oxen, boats, and carts annually, providing everything needed for the temple treasury. They also received the benefit of tax exemption and still enjoy its benefits today. This monk had great affinity with both the monastic and lay communities. Wherever he went, offerings poured in like clouds, monks gathered, and Buddhist events were exceptionally grand. The Jiangzhe and Lianghu regions all called him the reincarnation of the Laughing Buddha (a manifestation of Maitreya Bodhisattva).

Continuation of the Transmission of the Lamp, Volume 32

Continuation of the Transmission of the Lamp, Volume 33, Table of Contents

Under Dajian, the 17th Generation, Dharma Heirs of Chan Master Longxiang Gui: Two people, Chan Master Yunju Desheng, Chan Master Langshan Huiwen (The above two people are recorded) Dharma Heirs of Chan Master Yunju Wu: Nine people, Chan Master Shuanglin Deyong, Chan Master Wannian Daoxian, Chan Master Zhongji Shanneng, Chan Master Yunju Ziyuan (The above four people are recorded) Chan Master Lingrui Gong, Chan Master Huaizhen Jian of Xinzhou, Chan Master Tongan Long of Hongzhou, Chan Master Lingyan Yifang, Chan Master Huanzhu Yin of Huangbo

(已上五人無錄)烏巨行禪師法嗣六人薦福休禪師龜峰慧光禪師長蘆守仁禪師(已上三人見錄)薦福忠禪師天寧記禪師智者修禪師(已上人無錄)白楊順禪師法嗣二人青原如禪師(一人見錄)南安巖如禪師(一人無錄)云居如禪師法嗣二人隱靖彥岑禪師報恩成禪師(已上二人見錄)道場辯禪師法嗣六人覺報清禪師何山然首座(已上二人見錄)正法濟禪師能仁朋禪師金繩勤禪師道場言禪師(已上四人無錄)黃龍忠禪師法嗣四人信相戒修禪師(一人見錄)慈化印肅禪師無為道徽禪師崇化道赟禪師(已上三人無錄)西禪璉禪師法嗣一人西禪希秀禪師(一人見錄)凈居尼蘊禪師法嗣一人凈居尼法燈禪師(一人見錄)大溈果禪師法嗣十五人玉泉宗璉禪師大溈行禪師道林淵禪師大洪祖證禪師泐潭德淳禪師保安可封禪師石亭祖璇禪師石霜宗鑒禪師(已上八人見錄)吉祥燦禪師石門立禪師雙林遠禪師穹窿覺文禪師禾山暹禪師法輪孜禪師雪峰一禪師(已上七人無錄)石頭回禪師法嗣一人云居德會禪師(一人見錄)育王諶禪師法嗣七人萬年曇賁禪師天童了樸禪師西巖宗回禪師高麗坦然國師龍華本禪師(已上五人見錄)華藏先禪師雪竇妙湛禪師(已上二人無錄)道場琳禪師法嗣三人東山吉禪師(一人見錄)狼山珸禪師徑山了粹禪師(已上二人

【現代漢語翻譯】現代漢語譯本：（以上五人未被收錄）烏巨行禪師的法嗣有六人：薦福休禪師、龜峰慧光禪師、長蘆守仁禪師（以上三人已被收錄），薦福忠禪師、天寧記禪師、智者修禪師（以上三人未被收錄）。白楊順禪師的法嗣有二人：青原如禪師（一人已被收錄），南安巖如禪師（一人未被收錄）。云居如禪師的法嗣有二人：隱靖彥岑禪師、報恩成禪師（以上二人已被收錄）。道場辯禪師的法嗣有六人：覺報清禪師、何山然首座（以上二人已被收錄），正法濟禪師、能仁朋禪師、金繩勤禪師、道場言禪師（以上四人未被收錄）。黃龍忠禪師的法嗣有四人：信相戒修禪師（一人已被收錄），慈化印肅禪師、無為道徽禪師、崇化道赟禪師（以上三人未被收錄）。西禪璉禪師的法嗣有一人：西禪希秀禪師（一人已被收錄）。凈居尼蘊禪師的法嗣有一人：凈居尼法燈禪師（一人已被收錄）。大溈果禪師的法嗣有十五人：玉泉宗璉禪師、大溈行禪師、道林淵禪師、大洪祖證禪師、泐潭德淳禪師、保安可封禪師、石亭祖璇禪師、石霜宗鑒禪師（以上八人已被收錄），吉祥燦禪師、石門立禪師、雙林遠禪師、穹窿覺文禪師、禾山暹禪師、法輪孜禪師、雪峰一禪師（以上七人未被收錄）。石頭回禪師的法嗣有一人：云居德會禪師（一人已被收錄）。育王諶禪師的法嗣有七人：萬年曇賁禪師、天童了樸禪師、西巖宗回禪師、高麗坦然國師（Goryeo Taegyo Guksa）、龍華本禪師（以上五人已被收錄），華藏先禪師、雪竇妙湛禪師（以上二人未被收錄）。道場琳禪師的法嗣有三人：東山吉禪師（一人已被收錄），狼山珸禪師、徑山了粹禪師（以上二人未被收錄）。

【English Translation】 English version: (The above five people are not recorded) Wuju Xing Chanshi's (烏巨行禪師) Dharma heirs are six: Jianfu Xiu Chanshi (薦福休禪師), Guifeng Huiguang Chanshi (龜峰慧光禪師), Changlu Shouren Chanshi (長蘆守仁禪師) (the above three people have been recorded), Jianfu Zhong Chanshi (薦福忠禪師), Tianning Ji Chanshi (天寧記禪師), Zhizhe Xiu Chanshi (智者修禪師) (the above three people are not recorded). Baiyang Shun Chanshi's (白楊順禪師) Dharma heirs are two: Qingyuan Ru Chanshi (青原如禪師) (one person has been recorded), Nan'an Yanru Chanshi (南安巖如禪師) (one person is not recorded). Yunju Ru Chanshi's (云居如禪師) Dharma heirs are two: Yin Jing Yancen Chanshi (隱靖彥岑禪師), Bao'en Cheng Chanshi (報恩成禪師) (the above two people have been recorded). Daochang Bian Chanshi's (道場辯禪師) Dharma heirs are six: Juebao Qing Chanshi (覺報清禪師), Heshan Ran Shouzuo (何山然首座) (the above two people have been recorded), Zhengfa Ji Chanshi (正法濟禪師), Nengren Peng Chanshi (能仁朋禪師), Jinsheng Qin Chanshi (金繩勤禪師), Daochang Yan Chanshi (道場言禪師) (the above four people are not recorded). Huanglong Zhong Chanshi's (黃龍忠禪師) Dharma heirs are four: Xinxiang Jieshu Chanshi (信相戒修禪師) (one person has been recorded), Cihua Yin Su Chanshi (慈化印肅禪師), Wuwei Daohui Chanshi (無為道徽禪師), Chonghua Dao Yun Chanshi (崇化道赟禪師) (the above three people are not recorded). Xi Chan Lian Chanshi's (西禪璉禪師) Dharma heir is one: Xi Chan Xixiu Chanshi (西禪希秀禪師) (one person has been recorded). Jingju Ni Yun Chanshi's (凈居尼蘊禪師) Dharma heir is one: Jingju Ni Fadeng Chanshi (凈居尼法燈禪師) (one person has been recorded). Dawei Guo Chanshi's (大溈果禪師) Dharma heirs are fifteen: Yuquan Zonglian Chanshi (玉泉宗璉禪師), Dawei Xing Chanshi (大溈行禪師), Daolin Yuan Chanshi (道林淵禪師), Dahong Zuzheng Chanshi (大洪祖證禪師), Letan Dechun Chanshi (泐潭德淳禪師), Bao'an Kefeng Chanshi (保安可封禪師), Shiting Zuxuan Chanshi (石亭祖璇禪師), Shishuang Zongjian Chanshi (石霜宗鑒禪師) (the above eight people have been recorded), Jixiang Can Chanshi (吉祥燦禪師), Shimen Li Chanshi (石門立禪師), Shuanglin Yuan Chanshi (雙林遠禪師), Qionglong Juewen Chanshi (穹窿覺文禪師), Heshan Xian Chanshi (禾山暹禪師), Falun Zi Chanshi (法輪孜禪師), Xuefeng Yi Chanshi (雪峰一禪師) (the above seven people are not recorded). Shitou Hui Chanshi's (石頭回禪師) Dharma heir is one: Yunju Dehui Chanshi (云居德會禪師) (one person has been recorded). Yu Wang Chen Chanshi's (育王諶禪師) Dharma heirs are seven: Wannian Tanben Chanshi (萬年曇賁禪師), Tiantong Liaopu Chanshi (天童了樸禪師), Xiyan Zonghui Chanshi (西巖宗回禪師), Goryeo Taegyo Guksa (高麗坦然國師), Longhua Ben Chanshi (龍華本禪師) (the above five people have been recorded), Huazang Xian Chanshi (華藏先禪師), Xuedou Miaozhan Chanshi (雪竇妙湛禪師) (the above two people are not recorded). Daochang Lin Chanshi's (道場琳禪師) Dharma heirs are three: Dongshan Ji Chanshi (東山吉禪師) (one person has been recorded), Langshan Wu Chanshi (狼山珸禪師), Jingshan Liaocui Chanshi (徑山了粹禪師) (the above two people are not recorded).

無錄)道場慧禪師法嗣一人靈隱道樞禪師(一人見錄)光孝慜禪師法嗣二人光孝悟初首座(一人見錄)崇勝善行禪師(一人無錄)中竺妙禪師法嗣二人光孝深禪師(一人見錄)靈隱蘊衷禪師(一人無錄)南華炳禪師法嗣四人四祖宗肇禪師天寧法清禪師正法月禪師南華明禪師(已上四人無錄)雪庭凈禪師法嗣一人翠云僧價禪師(一人無錄)訥堂思禪師法嗣三人澄照行齊禪師青原立禪師智首座(已上三人無錄)大中海禪師法嗣一人報恩法舟禪師(一人無錄)蓬萊卿禪師法嗣一人延福廣禪師(一人無錄)真牧賢禪師法嗣二人永福嗣衡禪師無爲了悟禪師(二人無錄)廓庵遠禪師法嗣一人信相宜禪師(一人無錄)古佛范禪師法嗣一人烏回禧禪師(無錄)毬堂忠禪師法嗣一人上藍獨秀宏禪師(一人無錄)夢庵信禪師法嗣四人能仁琢禪師鶴林妙禪師孝感竦禪師永寧道全禪師(已上四人無錄)足庵鑒禪師法嗣一人天童如凈禪師(一人無錄)

續傳燈錄卷第三十三目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三十三

大鑒下第十七世

龍翔圭禪師法嗣

南康軍云居頑庵德升禪師。漢州何氏子。二十得度習講。久之辭謁文殊道禪師問佛法省要。殊示偈曰。契丹打破波斯

【現代漢語翻譯】現代漢語譯本：道場慧禪師法嗣一人：靈隱道樞禪師（一人見錄）。光孝慜禪師法嗣二人：光孝悟初首座（一人見錄），崇勝善行禪師（一人無錄）。中竺妙禪師法嗣二人：光孝深禪師（一人見錄），靈隱蘊衷禪師（一人無錄）。南華炳禪師法嗣四人：四祖宗肇禪師，天寧法清禪師，正法月禪師，南華明禪師（以上四人無錄）。雪庭凈禪師法嗣一人：翠云僧價禪師（一人無錄）。訥堂思禪師法嗣三人：澄照行齊禪師，青原立禪師，智首座（以上三人無錄）。大中海禪師法嗣一人：報恩法舟禪師（一人無錄）。蓬萊卿禪師法嗣一人：延福廣禪師（一人無錄）。真牧賢禪師法嗣二人：永福嗣衡禪師，無爲了悟禪師（二人無錄）。廓庵遠禪師法嗣一人：信相宜禪師（一人無錄）。古佛范禪師法嗣一人：烏回禧禪師（無錄）。毬堂忠禪師法嗣一人：上藍獨秀宏禪師（一人無錄）。夢庵信禪師法嗣四人：能仁琢禪師，鶴林妙禪師，孝感竦禪師，永寧道全禪師（以上四人無錄）。足庵鑒禪師法嗣一人：天童如凈禪師（一人無錄）。

《續傳燈錄》卷第三十三目錄（終）大正藏第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第三十三

大鑒下第十七世

龍翔圭禪師法嗣

南康軍云居頑庵德升禪師。漢州何氏子。二十歲得度，學習講經。很久之後，辭別去拜見文殊道禪師，詢問佛法精要。文殊道禪師以偈語開示說：『契丹打破波斯』。

【English Translation】 English version: Successor of Dharma of Zen Master Huichan of Daocheng Monastery (one person): Zen Master Daoshu of Lingyin Monastery (one person recorded). Successors of Dharma of Zen Master Min of Guangxiao Monastery (two people): Chief Seat Wuchu of Guangxiao Monastery (one person recorded), Zen Master Shanxing of Chongsheng Monastery (one person not recorded). Successors of Dharma of Zen Master Miao of Zhongzhu Monastery (two people): Zen Master Shen of Guangxiao Monastery (one person recorded), Zen Master Yunzhong of Lingyin Monastery (one person not recorded). Successors of Dharma of Zen Master Bing of Nanhua Monastery (four people): Zen Master Zongzhao of the Fourth Ancestor Monastery, Zen Master Faqing of Tianning Monastery, Zen Master Yue of Zhengfa Monastery, Zen Master Ming of Nanhua Monastery (all four people not recorded). Successor of Dharma of Zen Master Jing of Xueting Monastery (one person): Zen Master Sengjia of Cuiyun Monastery (one person not recorded). Successors of Dharma of Zen Master Si of Natang Monastery (three people): Zen Master Xingqi of Cheng Zhao Monastery, Zen Master Li of Qingyuan Monastery, Chief Seat Zhi (all three people not recorded). Successor of Dharma of Zen Master Hai of Dazhong Monastery (one person): Zen Master Fazhou of Baoen Monastery (one person not recorded). Successor of Dharma of Zen Master Qing of Penglai Monastery (one person): Zen Master Guang of Yanfu Monastery (one person not recorded). Successors of Dharma of Zen Master Xian of Zhenmu Monastery (two people): Zen Master Siheng of Yongfu Monastery, Zen Master Liaowu of Wule Monastery (both people not recorded). Successor of Dharma of Zen Master Yuan of Kuoan Monastery (one person): Zen Master Yi of Xinxiang Monastery (one person not recorded). Successor of Dharma of Zen Master Fan of Gufo Monastery (one person): Zen Master Xi of Wuhui Monastery (not recorded). Successor of Dharma of Zen Master Zhong of Qiutang Monastery (one person): Zen Master Hong of Shanglan Duxiu Monastery (one person not recorded). Successors of Dharma of Zen Master Xin of Meng'an Monastery (four people): Zen Master Zhuo of Nengren Monastery, Zen Master Miao of Helin Monastery, Zen Master Song of Xiaogan Monastery, Zen Master Daoquan of Yongning Monastery (all four people not recorded). Successor of Dharma of Zen Master Jian of Zuan Monastery (one person): Zen Master Rujing of Tiantong Monastery (one person not recorded).

Continuation of the Transmission of the Lamp, Volume 33, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 33

Seventeenth Generation under Dajian (Huineng)

Successor of Dharma of Zen Master Gui of Longxiang Monastery

Zen Master Desheng of Wan'an (Stubborn Hermitage) of Yunju Monastery, Nankang Army. He was a member of the He family of Hanzhou. He was ordained at the age of twenty and studied sutras. After a long time, he bid farewell and went to visit Zen Master Dao of Wenshu Monastery, asking about the essentials of the Buddha Dharma. Zen Master Dao revealed a verse, saying: 'The Khitans have defeated Persia.'

寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師擬對。殊曰。莫錯。師退參三年方得旨趣。往見佛性機不投。入閩至鼓山禮覲便問。國師不跨石門句意旨如何。竹應庵聲喝曰。閑言語。師即領悟。住后僧問。應真不借三界高超即不問。如何是無位真人。師曰。聞時富貴見后貧窮。曰抬頭須掩耳。側掌便翻身。師曰。無位真人在甚麼處。曰老大宗師話頭也不識。師曰。放爾三十棒。

通州狼山蘿庵慧溫禪師。福州人姓鄭氏。遍參諸老晚依竹庵于東林。未幾庵謝事。復謁高庵悟南華昺草堂清皆蒙賞識。會竹庵徙閩之乾元。師歸省次庵問。情生智隔想變體殊。不用停囚長智道將一句來。師乃釋然。述偈曰。拶出通身是口。何妨罵雨呵風。昨夜前村猛虎。咬殺南山大蟲。庵首肯。住後上堂。釋迦老子四十九年坐籌帷幄。彌勒大士九十一劫帶水拖泥。凡情聖量不能刬除。理照覺知猶存露布。佛意祖意如將魚目作明珠。大乘小乘似認橘皮為猛火。諸人須是豁開胸襟寶藏運出自己家珍。向十字街頭普施貧乏。眾中忽有個靈利漢出來道。美食不中飽人吃。山僧只向他道。幽州猶自可。最苦是新羅。

云居悟禪師法嗣

婺州雙林德用禪師。本郡戴氏子。上堂。拈槌豎拂。祖師門下將黃葉以止啼。說妙談玄

【現代漢語翻譯】現代漢語譯本：僧人。奪得寶珠在村裡賣。十字街頭的窮乞丐，腰間掛著一個風流袋。竹應庵禪師想替他應對。殊禪師說：『不要弄錯。』這位僧人退回去參學三年才領悟了旨趣。他前去拜見佛性機禪師，但彼此不投機。於是他前往福建，到鼓山禮拜，然後問道：『國師不跨石門』這句話的意義是什麼？竹應庵禪師大聲喝道：『閑言語！』這位僧人立刻領悟。後來他住持寺院后，有僧人問：『應真不借三界高超，這個我不問。如何是無位真人？』禪師說：『聞時富貴，見后貧窮。』僧人說：『抬頭須掩耳，側掌便翻身。』禪師說：『無位真人在什麼地方？』僧人說：『老大宗師，連話頭也不認識。』禪師說：『放你三十棒！』

通州狼山蘿庵慧溫禪師，是福州人，姓鄭。他遍參各位老禪師，晚年依止竹庵禪師于東林寺。不久，竹庵禪師辭去寺務。他又拜謁高庵禪師，悟南華禪師，昺草堂禪師，清禪師，都得到他們的賞識。適逢竹庵禪師遷往福建的乾元寺，慧溫禪師回家省親，順道拜訪次庵禪師，次庵禪師問：『情生智隔，想變體殊，不用停囚長智，道將一句來。』慧溫禪師於是釋然開悟，作偈說：『拶出通身是口，何妨罵雨呵風。昨夜前村猛虎，咬殺南山大蟲。』次庵禪師表示認可。慧溫禪師住持寺院後上堂說法：『釋迦老子四十九年坐籌帷幄，彌勒大士九十一劫帶水拖泥。凡夫的情感和聖人的度量都不能完全剷除，理性的觀照和覺悟的認知仍然像張貼的告示一樣顯眼。佛意和祖意就像把魚眼睛當作明珠，大乘和小乘就像把橘子皮誤認為猛火。各位必須敞開胸襟，從寶藏中取出自己的家珍，向十字街頭普遍施捨給貧乏的人。』眾人中忽然有個靈敏的人出來說：『美食不中飽人吃。』慧溫禪師就對他說：『幽州猶自可，最苦是新羅。』

云居悟禪師的法嗣

婺州雙林德用禪師，是本郡戴氏之子。上堂說法：『拈起木槌，豎起拂塵，祖師門下用黃葉來哄小孩停止哭泣，講說微妙的道理，談論玄妙的理論』

【English Translation】 English version: A monk. He obtained a precious pearl and sold it in the village. A poor beggar at the crossroads, with a romantic pouch hanging from his waist. Zen Master Zhu Ying'an intended to respond for him. Zen Master Shu said, 'Don't make a mistake.' The monk retreated to study for three years before understanding the meaning. He went to visit Zen Master Foxingji, but they didn't get along. So he went to Fujian, paid respects at Gushan, and then asked, 'What is the meaning of the phrase 'The National Teacher does not step over the Stone Gate'?' Zen Master Zhu Ying'an shouted loudly, 'Idle talk!' The monk immediately understood. Later, after he became the abbot of the monastery, a monk asked, 'I won't ask about Yingzhen not borrowing transcendence from the Three Realms. What is the 'Positionless True Person'?' The Zen Master said, 'Wealthy when heard, poor after seen.' The monk said, 'Raise your head and cover your ears, turn your body with a side palm.' The Zen Master said, 'Where is the Positionless True Person?' The monk said, 'Old Master, you don't even recognize the topic.' The Zen Master said, 'Give you thirty blows!'

Zen Master Huiwen of Luo'an, Langshan, Tongzhou, was from Fuzhou, with the surname Zheng. He widely visited various old Zen masters, and in his later years, he followed Zen Master Zhu'an at Donglin Temple. Soon after, Zen Master Zhu'an resigned from his duties. He then visited Zen Master Gao'an, Zen Master Wu Nanhua, Zen Master Bing Caotang, and Zen Master Qing, all of whom appreciated him. When Zen Master Zhu'an moved to Qianyuan Temple in Fujian, Zen Master Huiwen returned home to visit his family and visited Zen Master Ci'an along the way. Zen Master Ci'an asked, 'Emotions give rise to intellectual separation, thoughts change and bodies differ, no need to prolong imprisonment to increase wisdom, say a sentence.' Zen Master Huiwen then suddenly realized and composed a verse: 'Squeeze out the whole body as a mouth, what harm in scolding the rain and cursing the wind. Last night, a fierce tiger in the village ahead, bit and killed a big worm in the South Mountain.' Zen Master Ci'an nodded in approval. After Zen Master Huiwen became the abbot of the monastery, he ascended the hall to preach: 'Shakyamuni Buddha sat and planned strategies for forty-nine years, Maitreya Bodhisattva dragged mud and water for ninety-one kalpas. The emotions of ordinary people and the measurements of sages cannot be completely eradicated, rational observation and enlightened cognition are still as conspicuous as posted notices. The Buddha's intention and the Patriarch's intention are like treating fish eyes as pearls, the Mahayana and Hinayana are like mistaking orange peels for fierce fire. Everyone must open their minds and take out their own family treasures from the treasure trove, and universally give them to the poor at the crossroads.' Suddenly, a clever person in the crowd came out and said, 'Delicious food is not for the full.' Zen Master Huiwen only said to him, 'Youzhou is still acceptable, the most bitter is Silla.'

Successor of Zen Master Wu of Yunju

Zen Master Deyong of Shuanglin, Wuzhou, was the son of the Dai family in this prefecture. Ascending the hall to preach: 'Picking up the mallet, raising the whisk, the Patriarch's lineage uses yellow leaves to stop children from crying, speaking of subtle principles, discussing mysterious theories.'

。衲僧面前望梅林而止渴。際山今日去卻之乎者也。更不指東畫西。向三世諸佛命脈中六代祖師骨髓里。盡情傾倒為諸人說破。良久曰。啼得血流無用處。不如緘口過殘春。

臺州萬年無著道閑禪師。本郡洪氏子。上堂。全機敵勝猶在半途。啐啄同時白雲萬里。才生朕兆已落二三。不露鋒铓成何道理。且道從上來事合作么生。誣人之罪以罪加之。上堂。舉乾峰示眾云。舉一不得舉二。放過一著落在第二。雲門出衆云。昨日有人從天臺來卻往徑山去。峰曰。典座來日不得普請。師曰。相見不須瞋。君窮我亦貧。謂言侵早起。更有夜行人。

福川中際善能禪師。嚴陵人。往來龍門云居有年未有所證。一日普請擇菜次。高庵忽以貓兒擲師懷中。師擬議。庵攔胸踏倒。於是大事洞明。上堂。萬古長空一朝風月。不可以一朝風月昧卻萬古長空。不可以萬古長空不明一朝風月。且如何是一朝風月。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。會與不會切忌承當。

南康軍云居普云自圓禪師。綿州雍氏子。年十九試經得度。留教宛五祀。出關南下歷扣諸大尊宿。始詣龍門。一日于廊廡間睹繪胡人有省。夜白高庵。庵舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝

【現代漢語翻譯】現代漢語譯本：衲僧（指僧人）面前望梅林止渴，際山今日要去除掉那些『之乎者也』的咬文嚼字。不再指東畫西，而是向三世諸佛的命脈中，六代祖師的骨髓里，盡情傾倒，為各位徹底說破。良久之後說：『啼得血流也無濟於事，不如閉口度過這殘餘的春天。』臺州萬年無著道閑禪師，是本郡洪氏之子。上堂說法：『全憑機智取勝，也還在半途之中；啐啄同時，白雲萬里無礙。才生出一點點朕兆，就已經落入下乘。如果不露鋒芒，又成什麼道理？』那麼，從上來講，這件事應該如何運作呢？『用誣陷別人的罪名來加罪於他。』上堂說法時，引用乾峰和尚開示大眾的話說：『舉一不能舉二，放過一著就落在了第二著。』雲門和尚從人群中走出來說：『昨天有人從天臺山來，卻往徑山去了。』乾峰和尚說：『典座（寺院中負責齋食的僧人），明天不用普請（指全體僧眾出坡勞動）。』道閑禪師說：『相見不必互相嗔怪，你窮我也貧。還以為自己起得夠早，卻不知還有更早的夜行人。』福川中際善能禪師，是嚴陵人。往來於龍門和云居山多年，卻一直沒有開悟。一天，在普請擇菜的時候，高庵和尚忽然把一隻貓扔到他懷裡。善能禪師正在猶豫，高庵和尚一腳把他踹倒。於是，善能禪師大事洞明，徹底開悟。上堂說法：『萬古長空與一朝風月，不能因為一朝風月而忘記萬古長空，也不能因為萬古長空而不明白一朝風月。』那麼，什麼是『一朝風月』呢？『人們都害怕炎熱，我卻喜愛這夏日漫長。薰風從南方吹來，殿閣里生出微微的涼意。』會與不會，切忌輕易承當（輕易肯定或否定）。南康軍云居普云自圓禪師，是綿州雍氏之子。十九歲時通過考試成為僧人，留在寺院學習了五年。之後出關南下，參訪了許多大德高僧，最初到了龍門。一天，在廊廡（指走廊）間看到描繪胡人的畫像，有所領悟。晚上告訴高庵和尚。高庵和尚引用法眼禪師的偈語說：『頭戴貂鼠帽，腰懸羊角錐。說的話沒人能聽懂，必須找人來翻譯。』又用火筴（夾取火炭的工具）來開示他說：『我為你』

【English Translation】 English version: Before the mendicant monk (referring to a monk), using the plum grove to quench thirst is futile. Today, Jishan wants to eliminate the superfluous literary embellishments like 'zhi hu zhe ye'. No longer pointing east and drawing west, but pouring out everything from the lifeblood of the Buddhas of the three times, from the marrow of the Sixth Patriarchs, to thoroughly explain it to everyone. After a long pause, he said: 'Crying blood is useless; better to shut your mouth and pass the remaining spring.' Chan Master Wuzhu Daoxian of Wannian Temple in Taizhou was a member of the Hong family from this prefecture. In his Dharma talk, he said: 'Winning entirely by wit is still only halfway there; the simultaneous pecking of the chick and hen, white clouds stretch ten thousand miles unhindered. The moment a slight indication arises, it has already fallen into the lower realm. If you don't reveal your sharp edge, what principle is there?' So, from the beginning, how should this matter be handled? 'Accuse him with the crime of falsely accusing others.' In his Dharma talk, he quoted Qianfeng's instruction to the assembly, saying: 'Mention one, you cannot mention two; let go of one move, and you fall into the second.' Chan Master Yunmen came out from the crowd and said: 'Yesterday, someone came from Tiantai Mountain but went to Jingshan.' Qianfeng said: 'The cook (the monk in charge of meals in the monastery), tomorrow there will be no general labor (referring to all monks participating in labor).' Chan Master Daoxian said: 'Meeting each other, there's no need to be angry; you are poor, and I am poor too. Thinking you got up early enough, little do you know there are even earlier night travelers.' Chan Master Zhongji Shaneng of Fuchuan was from Yanling. He traveled back and forth between Longmen and Yunju Mountains for many years but had not yet attained enlightenment. One day, while doing general labor picking vegetables, Abbot Gaoan suddenly threw a cat into his arms. As Chan Master Shaneng hesitated, Abbot Gaoan kicked him to the ground. Thereupon, Chan Master Shaneng had a great awakening, thoroughly enlightened. In his Dharma talk, he said: 'The eternal vast sky and a fleeting moment of breeze and moonlight; you cannot forget the eternal vast sky because of a fleeting moment of breeze and moonlight, nor can you fail to understand a fleeting moment of breeze and moonlight because of the eternal vast sky.' So, what is a 'fleeting moment of breeze and moonlight'? 'People fear the heat, but I love the long summer days. The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Whether you understand or not, be careful not to readily affirm or deny. Chan Master Puyun Ziyuan of Yunju in Nankang Prefecture was a member of the Yong family from Mianzhou. At the age of nineteen, he passed the examination to become a monk and stayed in the monastery to study for five years. After leaving the monastery, he traveled south, visiting many virtuous and eminent monks, initially arriving at Longmen. One day, while in the corridor, he saw a painting of a barbarian and had some understanding. That night, he told Abbot Gaoan. Abbot Gaoan quoted Chan Master Fayan's verse, saying: 'Wearing a sable hat, with a sheep horn awl hanging from the waist. The words spoken are incomprehensible, and someone must translate them.' He then used fire tongs (tools for picking up hot coals) to instruct him, saying: 'I for you'

譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。庵遣師依佛眼。佛眼謂曰。吾道東矣。上堂。舉僧問雲門。如何是透法身句。門曰。北斗里藏身。師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。

烏巨行禪師法嗣

饒州薦福退庵休禪師上堂。風動邪幡動邪。風鳴邪鈴鳴邪。非風鈴鳴非風幡動。此土與西天。一隊黑漆桶。誑惑世間人。看看滅胡種。山僧不奈何。趁后也打鬨。瓠子曲彎彎。冬瓜直儱侗。上堂。結夏時左眼半斤。解夏時右眼八兩。謾云九十日安居。嬴得一肚皮妄想。直饒七穴八穿。未免山僧拄杖。雖然如是。千鈞之弩不為鼷鼠發機。上堂。先師尋常用腦後一錘。卸卻學者胸中許多屈曲。當年克賓維那曾中興化此毒。往往天下叢林喚作超宗異目。非唯孤負興化。亦乃克賓受辱。若是臨濟兒孫。終不依草附木。資福喜見同參。今日傾腸倒腹。卓拄杖曰。還知先師落處么。伎死禪和如麻似粟。上堂。言發非聲是個甚麼。色前不物莫亂針錐。透過禹門風波更險。咄。

信州龜峰晦庵慧光禪師。建寧人。上堂。數日暑氣如焚。一個渾身無處安著。思量得也是煩惱人。這個未是煩惱。更有己躬下事不明便是煩惱

【現代漢語翻譯】現代漢語譯本：於是，大法的道理就更加明瞭。退庵休禪師呈上偈語說：『外國的語言音韻深奧難懂，但在起云亭下卻能一時通達。口門的廣大無邊無際，能吞盡楊岐的栗棘蓬（比喻難解的禪語）。』退庵休禪師被庵主安排去依止佛眼禪師。佛眼禪師說：『我的道要向東傳播了。』退庵休禪師上堂說法，引用僧人問雲門文偃禪師的話：『如何是透法身句（如何是徹悟法身的關鍵語句）？』雲門禪師回答：『北斗里藏身。』退庵休禪師說：『南北東西，萬萬千千，乾坤上下，兩無邊際。相逢相見，呵呵一笑，屈指抬頭，月亮已到中天。』烏巨行禪師的法嗣饒州薦福退庵休禪師上堂說法：『是風在動邪幡，還是風在鳴響邪鈴？都不是風鈴在鳴響，也不是風幡在動。這片土地和西天（指印度），就像一隊黑漆桶（比喻愚昧無知）。迷惑世間的人們，看看那些想要滅絕胡人（指外道）的種種做法。老衲我實在沒辦法，也跟著瞎起鬨。瓠子是彎彎曲曲的，冬瓜是直愣愣的。』上堂說法：『結夏安居時，左眼值半斤，解夏時，右眼值八兩。白白說了九十天安居，贏得滿肚子妄想。即使七竅八孔都通透了，也免不了老僧的拄杖。雖然如此，千鈞之弩不會因為鼷鼠而發射。』上堂說法：『先師（指烏巨行禪師）常常用腦後一錘（比喻棒喝），卸掉學人胸中許多的委曲。當年克賓維那曾經在中興寺發揚興化的這種棒喝之風，往往天下叢林都稱之為超宗異目（超越宗派的獨特見解）。這不僅辜負了興化，也讓克賓蒙受羞辱。如果是臨濟宗的子孫，終究不會依附於草木（比喻沒有主見）。資福喜見各位同參，今天我傾腸倒腹（坦誠相待）。』卓拄杖說：『還知道先師的落腳處嗎？伎死的禪和（指沒有真才實學的禪僧）多如麻，密如粟。』上堂說法：『言語發出之前，不是聲音，那是什麼？在色相顯現之前，不是物體，不要亂用針錐（比喻妄加揣測）。穿過禹門（比喻突破難關），風波更加險惡。咄！』信州龜峰晦庵慧光禪師，建寧人。上堂說法：『連日暑氣如焚，整個人渾身上下沒有地方可以安放。思量起來，這也是煩惱之人。但這還不是真正的煩惱，更有自身根本大事不明，那才是真正的煩惱。』

【English Translation】 English version: Thereupon, the principle of the Great Dharma became even clearer. Chan Master Tui'an Xiu presented a verse, saying: 'Foreign languages and sounds are inexhaustible, but under the Qiyun Pavilion, they are all understood at once. The mouth gate is vast and boundless, swallowing Yangqi's chestnut brambles (a metaphor for difficult Chan sayings).' Tui'an Xiu was arranged by the abbot to rely on Chan Master Foyan. Chan Master Foyan said: 'My Dao is about to spread eastward.' Tui'an Xiu ascended the hall and quoted a monk's question to Chan Master Yunmen Wenyan: 'What is the phrase that penetrates the Dharmakaya (the key phrase for thoroughly understanding the Dharmakaya)?' Chan Master Yunmen replied: 'Hiding in the Big Dipper.' Tui'an Xiu said: 'North, south, east, and west, myriad upon myriad; heaven and earth above and below, boundless on both sides. Meeting and seeing each other, laughing heartily, counting fingers and looking up, the moon is already in the middle of the sky.' The Dharma successor of Chan Master Wuju Xing Chan Master Tui'an Xiu of Jianfu Temple in Raozhou ascended the hall and said: 'Is it the wind moving the evil banner, or the wind ringing the evil bell? It is neither the wind bell ringing, nor the wind banner moving. This land and the Western Heaven (referring to India) are like a team of black lacquer buckets (a metaphor for ignorance). Deluding the people of the world, look at those who want to exterminate the Huren (referring to heretics). I, the old monk, really have no choice but to join in the clamor. The bottle gourd is curved, the winter melon is straight and dull.' Ascending the hall and saying: 'At the beginning of the summer retreat, the left eye is worth half a catty; at the end of the summer retreat, the right eye is worth eight taels. Vainly saying ninety days of peaceful dwelling, gaining a belly full of delusions. Even if all seven orifices and eight holes are clear, one cannot avoid the old monk's staff.' Although this is so, a thousand-pound crossbow will not fire for a shrew. Ascending the hall and saying: 'The late master (referring to Chan Master Wuju Xing) often used a hammer behind the head (a metaphor for a sharp rebuke) to remove the many grievances in the chest of the learner. In those years, Vinaya Master Kebin once promoted this style of Xinghua's sharp rebuke in Zhongxing Temple, and the monasteries all over the world called it surpassing the sect and having unique eyes (unique insights that transcend sects). This not only failed Xinghua, but also humiliated Kebin. If one is a descendant of Linji, one will never rely on grass and trees (a metaphor for having no opinion). Zifu is happy to see all fellow practitioners, and today I pour out my heart and liver (treat each other frankly).' Striking the staff and saying: 'Do you still know where the late master landed? The Chan monks who die from tricks (referring to Chan monks without real talent) are as numerous as hemp and as dense as millet.' Ascending the hall and saying: 'Before words are spoken, it is not a sound, what is it? Before form appears, it is not an object, do not use needles and awls indiscriminately (a metaphor for making reckless speculations). Passing through the Yu Gate (a metaphor for breaking through difficulties), the wind and waves are even more dangerous. Hmph!' Chan Master Hui'guang of Huian at Guifeng in Xinzhou, a native of Jianning. Ascending the hall and saying: 'For days, the heat has been scorching like fire, and there is nowhere to place the whole body. Thinking about it, this is also a person of煩惱 (troubles). But this is not the real 煩惱 (troubles); even more so, if one's own fundamental matter is not clear, that is the real 煩惱 (troubles).'

。所以達磨大師煩惱。要為諸人吞卻。又被咽喉小。要為諸人吐卻。又被牙齒礙。取不得捨不得。煩惱九年。若不得二祖不惜性命。往往轉身無路煩惱教死。所謂祖禰不了殃及兒孫。後來蓮華峰庵主到這裡煩惱不肯住。南嶽思大到這裡煩惱不肯下山。更有臨濟德山。用盡自己查梨煩惱缽盂無柄。龜峰今日為他閑事長無明。為爾諸人從頭點破。卓拄杖一下曰。一人腦後露腮。一人當門無齒。更有數人鼻孔沒半邊不勞再勘。爾諸人休向這裡立地瞌睡。殊不知家中飯籮鍋子一時失卻了也。爾若不信。但歸家撿點看。

真州長蘆且庵守仁禪師。越之上虞人。依雪堂于烏巨。聞普說曰。今之兄弟做工夫正如習射。先安其足后習其法。后雖無心以久習故箭發皆中。喝一喝云。只今箭發也看看。師不覺倒身作避箭勢忽大悟。上堂。百千三昧無量妙門。今日且庵不惜窮性命。只做一句子說與諸人。乃卓拄杖下座。嘗頌臺山婆話云。開個燈心皁角鋪。日求升合度朝昏。只因風雨連綿久。本利一空愁倚門。

白楊順禪師法嗣

吉州青原如禪師。僧問。達磨未來時如何。師曰。生鐵鑄崑崙。曰後來如何。師曰五彩畫門神。

云居如禪師法嗣

太平州隱靜圓極彥岑禪師。臺城人也。上堂。韓信打關。未免傷鋒犯

【現代漢語翻譯】現代漢語譯本：所以達摩大師（Bodhidharma，禪宗始祖）感到煩惱，想要替你們這些人吞下煩惱，又因為咽喉太小而無法吞下；想要替你們這些人吐出煩惱，又被牙齒阻礙。拿不走，捨不得，煩惱了九年。如果不是遇到二祖慧可不惜性命，往往轉身就無路可走，煩惱至死。這就是所謂的祖先不了悟，殃及子孫。後來蓮華峰的庵主到這裡，因為煩惱而不肯住下。南嶽思大禪師到這裡，因為煩惱而不肯下山。更有臨濟義玄（Linji Yixuan）和德山宣鑒（Deshan Xuanjian），用盡自己的力量，查梨（一種水果）煩惱得像無柄的缽盂。龜峰禪師我今天為他們無事生非，徒增無明。為你們這些人從頭點破。說完，用拄杖敲了一下，說：『一個人腦後露出腮幫子，一個人門牙都沒有了，還有幾個人鼻孔都沒了一半，不用再勘驗了。』你們這些人不要在這裡站著打瞌睡。殊不知家裡的飯籮和鍋子一時都丟了啊！你們若是不信，回家檢檢視看。真州長蘆且庵守仁禪師，越州上虞人。跟隨雪堂禪師在烏巨山修行。聽到雪堂禪師普說：『現在的修行人做功夫，就像練習射箭一樣。先站穩腳跟，然後學習方法。之後即使無心，因為長期練習的緣故，箭發皆中。』雪堂禪師喝了一聲，說：『現在箭發了，看看！』且庵禪師不自覺地倒身做出躲避箭的姿勢，忽然大悟。上堂說法：『百千三昧（Samadhi，正定），無量妙門，今天且庵禪師不惜耗盡性命，只用一句話說給你們聽。』於是放下拄杖，走下座位。曾經作頌臺山婆的話說：『開個燈心皁角鋪，每天求升斗來度過早晚。只因爲風雨連綿太久，本錢和利潤都空了，愁得倚著門。』白楊順禪師的法嗣吉州青原如禪師。有僧人問：『達摩（達磨）未來東土時是什麼樣子？』禪師說：『生鐵鑄成的崑崙山。』僧人問：『那後來呢？』禪師說：『五彩畫的門神。』云居如禪師的法嗣太平州隱靜圓極彥岑禪師，臺城人。上堂說法：『韓信攻打關中，也免不了傷到鋒芒，觸犯敵勢。』

【English Translation】 English version: Therefore, Great Master Bodhidharma (the founder of Zen Buddhism) was troubled, wanting to swallow the afflictions for all of you, but his throat was too small to swallow; wanting to spit out the afflictions for all of you, but his teeth were in the way. He couldn't take it away, couldn't bear to part with it, and was troubled for nine years. If it weren't for the Second Ancestor Huike risking his life, he would often have no way to turn around and would be troubled to death. This is what is called the ancestors not understanding, and the misfortune extends to their descendants. Later, the hermit of Lotus Peak came here and refused to stay because of the afflictions. Great Master Si of Nanyue came here and refused to go down the mountain because of the afflictions. Moreover, there were Linji Yixuan and Deshan Xuanjian, who exhausted their strength, examining the pear (a type of fruit) of afflictions like a handleless alms bowl. Today, I, Guifeng, am creating trouble for them out of nothing, increasing ignorance. For all of you, I will point it out from the beginning. After saying this, he tapped his staff and said: 'One person has exposed cheeks behind his head, one person has no front teeth, and several others have half of their nostrils missing, no need to examine them further.' All of you, don't stand here dozing off. Little do you know that the rice basket and pot at home have been lost all at once! If you don't believe it, go home and check. Chan Master Qie'an Shouren of Changlu in Zhenzhou was a native of Shangyu in Yuezhou. He followed Chan Master Xuetang at Mount Wuju. He heard Chan Master Xuetang say: 'The way practitioners work hard now is like practicing archery. First, stabilize your feet, then learn the method. Afterwards, even if you are unintentional, because of long practice, every arrow will hit the mark.' Chan Master Xuetang shouted and said: 'Now the arrow is shot, take a look!' Chan Master Qie'an unconsciously fell back, making a gesture of dodging the arrow, and suddenly had a great enlightenment. He ascended the hall and said: 'Hundreds of thousands of Samadhis (Samadhi, meditative absorption), immeasurable wonderful gates, today Chan Master Qie'an does not hesitate to exhaust his life, but uses one sentence to say to you.' Then he put down his staff and walked down the seat. He once composed a verse about the words of an old woman on Mount Tai: 'Opening a rush pith and soap bean shop, daily seeking measures to get through morning and evening. Just because the wind and rain have been continuous for too long, the capital and profit are all gone, worriedly leaning against the door.' A Dharma heir of Chan Master Baiyang Shun Chan Master Qingyuan Ru of Jizhou. A monk asked: 'What was it like when Bodhidharma (達磨) had not yet come to the East?' The Chan Master said: 'A Kunlun Mountain cast from pig iron.' The monk asked: 'What about later?' The Chan Master said: 'A door god painted with five colors.' A Dharma heir of Chan Master Yunju Chan Master Yuanji Yan Cen of Yin Jing in Taiping Prefecture was a native of Taicheng. Ascending the hall, he said: 'When Han Xin attacked Guanzhong, he could not avoid injuring the edge and offending the enemy's power.'

手張良燒棧。大似曳尾靈龜。既然席捲三秦。要且未能囊弓裹革煙塵自靜。我國晏然四海九州盡歸皇化。自然牛閑馬放。風以時雨以時。五穀熟萬民安。大家齊唱村田樂。月落參橫夜向闌。上堂。今朝八月初五。好事分明為舉。嶺頭漠漠秋云。樹底鳴鳩喚雨。昨夜東海鯉魚。吞卻南山猛虎。雖然有照有用。畢竟無賓無主。唯有文殊普賢住住我識得爾。上堂。舉正堂辯和尚室中問學者。蚯蚓為甚麼化為百合。師曰。客舍并州已十霜。歸心日夜憶咸陽。無端更渡桑乾水。卻望并州是故鄉。

鄂州報恩成禪師上堂。秋雨乍寒。汝等諸人青州布衫成就也未。良久喝曰。云溪今日冷處著一把火。便下座。

道場辯禪師法嗣

平江府覺報清禪師。上堂舉。僧問雲門。如何是諸佛出身處。門曰。東山水上行。師曰。諸佛出身處。東山水上行。石壓筍斜出。岸懸花倒生。

安吉州何山然首座。姑蘇人。侍正堂之久。入室次堂問。貓兒為甚麼偏愛捉老鼠。曰物見主眼卓豎。堂欣然因命分座。

黃龍忠禪師法嗣

成都府信相戒修禪師上堂。舉馬祖不安公案乃曰。兩輪舉處煙塵起。電急星馳擬何止。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮爾是爾。

西禪璉禪師法嗣

【現代漢語翻譯】現代漢語譯本手張良燒棧：就像靈龜拖著尾巴一樣。（張良：幫助漢高祖劉邦建立漢朝的著名謀士；燒棧：指張良用計燒燬棧道，以迷惑項羽）既然已經席捲了三秦之地（三秦：指秦朝滅亡后，項羽分封給秦朝降將的三個區域），但還不能把弓箭收起來，停止戰爭，煙塵自然會平息。我們的國家安定，天下九州都歸順皇家的教化，自然牛可以悠閒地吃草，馬可以自由地奔跑。風調雨順，五穀豐登，百姓安居樂業。大家一起唱著鄉村田園的快樂歌曲，月亮落下，參星橫斜，夜晚將要結束。上堂：今天八月初五，好事分明是爲了慶祝豐收。山嶺上瀰漫著秋天的雲彩，樹底下鳴叫的鳩鳥呼喚著雨水。昨夜東海的鯉魚，吞掉了南山的猛虎。雖然有照亮和作用，但畢竟沒有賓主之分。只有文殊菩賢（文殊：文殊菩薩，代表智慧；普賢：普賢菩薩，代表實踐）安住於此，我認識你們。上堂：舉正堂辯和尚在室內問學人，蚯蚓為什麼會變成百合？（正堂辯和尚：禪師名號）師父說：『我住在并州的客舍已經十年了，日夜思念著咸陽。無緣無故地又渡過桑乾河，回頭望去，卻覺得并州才是我的故鄉。』鄂州報恩成禪師上堂：秋雨剛剛帶來寒意，你們這些人青州布衫（青州布衫：指粗布衣服）準備好了嗎？良久之後，大喝一聲說：『云溪今日在寒冷的地方放一把火。』說完便下座。道場辯禪師法嗣平江府覺報清禪師。上堂舉：僧人問雲門，什麼是諸佛出身的地方？（雲門：雲門文偃禪師）雲門回答說：『東山水上行。』師父說：諸佛出身的地方，就在東山水上行。石頭壓著竹筍斜著長出來，懸崖邊上花朵倒著生長。安吉州何山然首座，姑蘇人。侍奉正堂很久。進入室內，再次在堂上問：貓兒為什麼特別喜歡捉老鼠？回答說：『物體見到主人，眼睛就豎起來。』正堂非常高興，於是命他分座講法。黃龍忠禪師法嗣成都府信相戒修禪師上堂。舉馬祖不安公案（馬祖：馬祖道一禪師；公案：禪宗用語，指禪師的開示或問答），於是說：兩輪轉動的地方，煙塵四起，像閃電和流星一樣快速，想要停止又怎麼能停止呢？眼前不妨礙往來變化的機鋒，正令完全施展，沒有表裡之分。大丈夫的意氣自然衝上雲天，我是我，你是你。西禪璉禪師法嗣

【English Translation】 English version Hand Zhang Liang burns the plank road: It's just like a divine turtle dragging its tail. (Zhang Liang: A famous strategist who helped Liu Bang, Emperor Gaozu of Han, establish the Han Dynasty; Burning the plank road: Refers to Zhang Liang's strategy of burning the plank road to confuse Xiang Yu) Now that he has swept through the Three Qin lands (Three Qin: Refers to the three regions that Xiang Yu enfeoffed to the surrendered Qin generals after the fall of the Qin Dynasty), he still cannot put away his bows and arrows and stop the war. The smoke and dust will naturally subside. Our country is stable, and the entire Kyushu (ancient China) submits to the imperial teachings. Naturally, the cattle can graze leisurely, and the horses can run freely. The wind is timely, and the rain is timely. The five grains are abundant, and the people live in peace and contentment. Everyone sings happy songs of rural life. The moon sets, the Orion constellation slants, and the night is about to end. Ascending the hall: Today is the fifth day of the eighth month, and the good things are clearly for celebrating the harvest. Autumn clouds are spreading over the mountains, and the turtledoves chirping under the trees are calling for rain. Last night, the carp in the East Sea swallowed the fierce tiger of Nanshan Mountain. Although there is illumination and function, there is ultimately no distinction between guest and host. Only Manjusri and Samantabhadra (Manjusri: Manjusri Bodhisattva, representing wisdom; Samantabhadra: Samantabhadra Bodhisattva, representing practice) abide here, and I recognize you. Ascending the hall: Abbot Bian of Zheng Tang asked the students in the room, why does an earthworm turn into a lily? (Abbot Bian of Zheng Tang: The title of a Zen master) The master said: 'I have been living in the guest house of Bingzhou for ten years, and I miss Xianyang day and night. For no reason, I crossed the Sanggan River again, but when I looked back, I felt that Bingzhou was my hometown.' Zen Master Cheng of Bao'en Temple in Ezhou ascended the hall: The autumn rain has just brought coldness. Are you all ready with your Qingzhou cloth shirts? (Qingzhou cloth shirt: Refers to coarse cloth clothes) After a long while, he shouted: 'Today, Yunxi puts a fire in a cold place.' After saying that, he went down from his seat. Dharma successor of Zen Master Bian of Daochang Temple Zen Master Qing of Juebao Temple in Pingjiang Prefecture. Ascending the hall, he cited: A monk asked Yunmen, what is the place where all Buddhas are born? (Yunmen: Zen Master Yunmen Wenyan) Yunmen replied: 'Walking on the water of Dongshan.' The master said: The place where all Buddhas are born is walking on the water of Dongshan. The stone presses the bamboo shoots to grow obliquely, and the flowers hang upside down on the cliff. Chief Seat Ran of Heshan Mountain in Anji Prefecture, a native of Gusu. He served Zheng Tang for a long time. Entering the room, he asked again in the hall: Why do cats especially like to catch mice? He replied: 'When an object sees its master, its eyes stand up.' Zheng Tang was very happy, so he ordered him to share the seat and preach the Dharma. Dharma successor of Zen Master Zhong of Huanglong Temple Zen Master Jiexiu of Xinxiang Temple in Chengdu Prefecture ascended the hall. Citing the case of Mazu's uneasiness (Mazu: Zen Master Mazu Daoyi; Case: Zen term, referring to the Zen master's teachings or questions and answers), he then said: Where the two wheels turn, smoke and dust rise everywhere, as fast as lightning and shooting stars, how can you stop it if you want to stop it? The opportunity for coming and going is not hindered in front of you, and the correct order is fully implemented, without any distinction between inside and outside. A great man's spirit naturally soars to the clouds, I am me, and you are you. Dharma successor of Zen Master Lian of Xichan Temple

遂寧府西禪第二代希秀禪師上堂。秋光將半暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道應時應節一句作么生道。野色並來三島月。溪光分破五湖秋。

凈居尼溫禪師法嗣

溫州凈居尼無相法燈禪師上堂。拈拄杖卓曰。觀音出普賢入。文殊水上穿靴立。抬頭鷂子過新羅。石火電光追不及。咄。

大溈果禪師法嗣

荊門軍玉泉窮谷宗璉禪師。合州董氏子。開堂日問答已乃曰。衲僧向人天眾前一問一答一擒一縱一卷一舒一挨一拶。須是具金剛眼睛始得。若是念話之流。君向西秦我之東魯。于宗門中殊無所益。這一段事不在有言不在無言。不礙有言不礙無言。古人垂一言半句。正如國家兵器不得已而用之。橫說豎說只要控人入處。其實不在言句上。今時人不能一徑徹證根源。只以語言文字而為至道。一句來一句去。喚作禪道。喚作向上向下。謂之菩提涅槃。謂之祖師巴鼻。正似鄭州出曹門。從上宗師會中往往真個以行腳為事底。才有疑處便對眾抉擇。只一句下見諦明白。造佛祖直指不傳之宗。與諸有情盡未來際同得同證。猶未是泊頭處。豈是空開唇皮胡言漢語來。所以南院示眾云。諸方只具啐啄同時眼。不具啐啄同時用。時有僧問。如何是

【現代漢語翻譯】現代漢語譯本：遂寧府西禪第二代希秀禪師上堂說法：秋天已過一半，暑氣漸漸消退。大雁橫越天空，像要點破碧藍如洗的天空。猿猴攀掛在樹上，搖動樹枝，抖落的露珠像一顆顆珍珠。即便能清楚地明白這些機鋒，也難免會認龜為鱉，錯認真相。那麼，應時應景的一句話該怎麼說呢？『野外的景色都帶著三島的月色，溪水的光影分割了五湖的秋色。』

凈居尼溫禪師的法嗣

溫州凈居尼無相法燈禪師上堂說法。拿起拄杖敲擊地面說：『觀音菩薩出去，普賢菩薩進來，文殊菩薩在水上穿著靴子站立。抬頭看，老鷹飛過新羅（Silla，古朝鮮國家名），快如石火電光，無法追趕。』咄！

大溈果禪師的法嗣

荊門軍玉泉窮谷宗璉禪師，是合州董氏的兒子。開堂說法時，經過一番問答后說：『衲僧（Nāsēng，指僧人）在人天大眾面前，一問一答，一擒一縱，一卷一舒，一挨一拶（指禪宗的逼拶手段），必須要有金剛般的眼睛才能做到。如果是隻會念誦話語的人，你往西秦，我到東魯，對於宗門（Zōngmén，禪宗）來說毫無益處。』這一段事不在於有言，也不在於無言，不妨礙有言，也不妨礙無言。古人留下隻言片語，就像國家動用兵器一樣，是不得已而為之。橫說豎說，只要能引導人進入真理，其實並不在于言語本身。現在的人不能直接徹悟根源，只把語言文字當作最高的真理。一句來一句去，稱之為禪道，稱之為向上向下，稱之為菩提涅槃，稱之為祖師的訣竅。這就像鄭州出發卻走到了曹門。從前的宗師們，往往真正以行腳（Xíngjiǎo，雲遊參訪）為修行方式，一有疑問就當眾決斷抉擇，只在一句話下就能見地明白，創造出佛祖直指人心、不立文字的宗風，與所有眾生在未來永劫中一同證得。但這還不是最終的歸宿之處，難道是空張嘴皮，胡說八道嗎？所以南院慧颙禪師向大眾開示說：『各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。』當時有僧人問：『如何是』

【English Translation】 English version: Zen Master Xixiu, the second generation of Xichan Temple in Suining Prefecture, ascended the hall and gave a sermon: 'Autumn is halfway through, and the summer heat is gradually fading. Wild geese fly across the sky, as if to pierce the clear blue sky. Monkeys hang on trees, shaking them and causing the jade-like dew to fall like pearls. Even if you clearly understand these opportunities, you will inevitably mistake a turtle for a鱉 (biē, a type of turtle), mistaking the truth. So, how should one express a phrase that is appropriate for the time and season? 'The wild scenery is filled with the moonlight of the three islands, and the light of the stream divides the autumn of the five lakes.'

Successor of Zen Master Niwen of Jingju Temple

Zen Master Wuxiang Fadeng, a nun of Jingju Temple in Wenzhou, ascended the hall and gave a sermon. She raised her staff and struck the ground, saying: 'Guanyin (Avalokiteśvara, Bodhisattva of Compassion) goes out, and Puxian (Samantabhadra, Bodhisattva of Universal Virtue) enters. Wenshu (Mañjuśrī, Bodhisattva of Wisdom) stands on the water wearing boots. Look up, a hawk flies over Silla (ancient Korean kingdom), as fast as a spark from a flint, impossible to catch.' 咄 (duō, an interjection)!

Successor of Zen Master Guo of Dawei Temple

Zen Master Zonglian of Qionggu, Yuquan in Jingmen Military Prefecture, was a son of the Dong family in Hezhou. On the day of his opening sermon, after some questions and answers, he said: 'A monk, in front of the assembly of humans and gods, in one question and one answer, one capture and one release, one roll and one stretch, one push and one squeeze (referring to the coercive methods of Zen), must have diamond-like eyes to do it. If you are just reciting words, you go to Western Qin, and I go to Eastern Lu, which is of no benefit to the Zen school (Zōngmén, Zen school).』 This matter is not in words, nor is it in the absence of words; it does not hinder words, nor does it hinder the absence of words. The ancients left a word or half a sentence, just like the state using weapons, which is a last resort. Speaking horizontally or vertically, it is only to guide people into the truth, and it is not really in the words themselves. People today cannot directly and thoroughly understand the source, but only take language and writing as the highest truth. One sentence comes and one sentence goes, calling it Zen practice, calling it upward and downward, calling it Bodhi and Nirvana, calling it the trick of the patriarchs. This is like leaving Zhengzhou but arriving at Caomen. The former masters often truly took walking meditation (Xíngjiǎo, wandering and visiting) as a practice, and whenever there was a doubt, they would decide and choose in public, and in just one sentence, they would see the truth clearly, creating the Zen style of the Buddha's direct pointing to the human mind, without establishing words, and together with all sentient beings, they would attain the same realization in the endless future. But this is not yet the final destination; is it just opening your mouth and talking nonsense? Therefore, Zen Master Huiyong of Nanyuan instructed the assembly, saying: 'The Zen masters of all directions only have the eye of simultaneous pecking from within and without, but they do not have the application of simultaneous pecking from within and without.' At that time, a monk asked: 'What is'

啐啄同時用。院曰。作家不啐啄。啐啄同時失。僧曰。猶是學人問處。院曰。如何是爾問處。僧曰失。院便打。其僧不契。后至雲門會中。因二僧舉此話。一僧曰。當時南院棒折那其僧忽悟即回南院。院已遷化。時風穴作維那問曰。爾是問先師啐啄同時話底僧那。僧曰是。穴曰。爾當時如何。曰我當時如在燈影里行。穴曰。爾會也。師乃召大眾曰。暗穿玉線密度金針。如水入水似金博金。敢問大眾。啐啄同時是親切處。因甚卻失。若也會得堪報不報之恩。共助無為之化。便可橫身宇宙獨步大方。若跳不出依前只在架子下。上堂拈拄杖曰。破無明暗截生死流。度三有城泛無為海。須是識這個始得。乃召大眾曰。喚作拄杖則觸。不喚作拄杖則背。若也識得荊棘林中撒手。是非海里橫身。脫或未然。普賢乘白象土宿跨泥牛。參。上堂。一切數句非數句。與吾靈覺何交涉。師曰。永嘉恁么道。大似含元殿上更覓長安。殊不知有水皆含月。無山不帶云。雖然如是。三十年後趙婆酤醋。上堂。宗乘一唱殊途絕。萬別千差俱泯滅。通身是口難分雪。金剛腦後三斤鐵。好大哥。僧問。保壽開堂三聖推出一僧。保壽便打意旨如何。師曰。利動君子。曰為復棒頭有眼。為復見機而作。師曰。彌猴系露柱。曰只如三聖道。爾恁么為人。瞎卻鎮

【現代漢語翻譯】現代漢語譯本『啐啄同時用』（啐：小雞破殼，啄：母雞幫助小雞破殼，同時：指時機成熟時內外因共同作用）。南院（指南院慧颙禪師）說：『真正的修行人不會同時使用啐啄。』僧人問：『如何是學人的疑問之處？』南院說：『同時使用啐啄就錯了。』僧人說：『我還是不明白。』南院問：『你到底想問什麼？』僧人說：『錯了在哪裡？』南院便打了他。那個僧人沒有領悟。後來他到了雲門（指雲門文偃禪師）的道場，因為兩個僧人提起這件事，一個僧人說：『當時南院打折了棒子。』那個僧人忽然開悟，立即回到南院，但南院已經圓寂。當時風穴（指風穴延沼禪師）擔任維那（寺院中的一種職務），問道：『你就是當年問先師關於啐啄同時的那個僧人嗎？』僧人說是。風穴問：『你當時是怎麼理解的？』僧人說：『我當時就像在燈影里行走一樣，看不清楚。』風穴說：『你明白了。』禪師於是召集大眾說：『暗中穿過玉線，細密地縫合金針，就像水流入水中，金摻入金中。』敢問各位，啐啄同時是親切之處，為什麼反而會錯失？如果能夠明白，就能報答無法報答的恩情，共同促成無為的教化。便可以橫身宇宙，獨步天下。如果跳不出來，依舊只是在舊的框架下。』上堂說法時，禪師拿起拄杖說：『打破無明的黑暗，截斷生死的河流，度過三有的城池，泛遊無為的海洋，必須認識這個（拄杖所代表的真理）才能做到。』於是召集大眾說：『如果稱它為拄杖，就執著于有；如果不稱它為拄杖，就背離了真理。如果能夠認識到這一點，就能在荊棘林中放手自在，在是非海里橫身而過。如果還不能做到，那麼普賢菩薩騎著白象，土宿星君跨著泥牛，也無法幫助你。』上堂說法時，禪師說：『一切言語和非言語，與我的靈覺有什麼關係？』禪師說：『永嘉玄覺禪師這樣說，就像在含元殿上還要尋找長安一樣。殊不知有水的地方都映照著月亮，沒有山的地方不帶著雲彩。雖然是這樣，三十年後趙婆賣醋，自有她的道理。』上堂說法時，禪師說：『宗門的宗旨一旦唱出，所有的道路都斷絕了，所有的差別都消失了。全身都是口，難以分辨清楚，金剛的腦後有三斤鐵。』好大哥！有僧人問：『保壽禪師開堂說法時，三聖禪師推出一個僧人，保壽禪師就打他，這是什麼意思？』禪師說：『利益驅動君子。』僧人問：『是因為棒頭有眼，還是因為見機而作？』禪師說：『就像猴子被拴在露柱上一樣。』僧人說：『就像三聖禪師說的那樣，你這樣為人，瞎了鎮』

【English Translation】 English version 『Using Tsui-Cho at the same time.』 (Tsui: the chick pecking to break the shell, Cho: the hen helping the chick to break the shell, at the same time: refers to the internal and external causes working together when the time is ripe). Nanyuan (referring to Zen Master Nanyuan Huiyong) said: 『A true practitioner does not use Tsui-Cho at the same time.』 The monk asked: 『What is the question of the learner?』 Nanyuan said: 『Using Tsui-Cho at the same time is wrong.』 The monk said: 『I still don't understand.』 Nanyuan asked: 『What exactly do you want to ask?』 The monk said: 『Where is the mistake?』 Nanyuan then hit him. That monk did not understand. Later, he went to the monastery of Yunmen (referring to Zen Master Yunmen Wenyan), because two monks mentioned this matter, one monk said: 『At that time, Nanyuan broke the stick.』 That monk suddenly realized and immediately returned to Nanyuan, but Nanyuan had already passed away. At that time, Fengxue (referring to Zen Master Fengxue Yanzhao) was serving as the Vina (a position in the monastery), and asked: 『Are you the monk who asked the late master about using Tsui-Cho at the same time?』 The monk said yes. Fengxue asked: 『How did you understand it at that time?』 The monk said: 『At that time, I was like walking in the shadows of a lamp, unable to see clearly.』 Fengxue said: 『You understand.』 The Zen master then summoned the assembly and said: 『Secretly threading the jade thread, closely sewing the golden needle, like water flowing into water, gold mixed into gold.』 May I ask everyone, using Tsui-Cho at the same time is a close and intimate matter, why is it wrong instead? If you can understand, you can repay the kindness that cannot be repaid, and jointly promote the teaching of non-action. Then you can lie across the universe and walk alone in the world. If you can't jump out, you are still just under the old framework.』 When giving a Dharma talk, the Zen master picked up his staff and said: 『Break the darkness of ignorance, cut off the river of birth and death, cross the city of the three realms, and swim in the ocean of non-action, you must recognize this (the truth represented by the staff) to do it.』 Then he summoned the assembly and said: 『If you call it a staff, you are attached to existence; if you don't call it a staff, you are deviating from the truth. If you can recognize this, you can let go freely in the thorny forest and cross the sea of right and wrong. If you still can't do it, then Samantabhadra Bodhisattva riding a white elephant and the Tushita star lord riding a mud ox cannot help you.』 When giving a Dharma talk, the Zen master said: 『What do all words and non-words have to do with my spiritual awareness?』 The Zen master said: 『Zen Master Yongjia Xuanjue said this, like looking for Chang'an in the Hanyuan Palace. Little does he know that where there is water, the moon is reflected, and where there is no mountain, there are clouds. Although it is like this, Zhao Po selling vinegar thirty years later has her own reasons.』 When giving a Dharma talk, the Zen master said: 『Once the purpose of the sect is sung, all paths are cut off, and all differences disappear. The whole body is a mouth, difficult to distinguish clearly, and there are three pounds of iron behind the Vajra's head.』 Good brother! A monk asked: 『When Zen Master Baoshou gave a Dharma talk, Zen Master Sansheng pushed out a monk, and Zen Master Baoshou hit him, what does this mean?』 The Zen master said: 『Benefit drives the gentleman.』 The monk asked: 『Is it because there are eyes on the stick, or because he acts according to the situation?』 The Zen master said: 『It's like a monkey being tied to a dew pillar.』 The monk said: 『Just like Zen Master Sansheng said, you are blinding the town by doing this』

州一城人眼。又作么生。師曰。錦上鋪華又一重。問行腳逢人時如何。師曰。一不成二不是。曰行腳不逢人時如何。師曰。虎咬大蟲。曰只如慈明道。釣絲絞水意作么生。師曰。水浸鋼石卵。問三聖道。我逢人則出出則不為人意旨如何。師曰。兵行詭道。曰興化道。我逢人則不出出則便為人又作么生。師曰。綿里秤錘。問不落因果為甚麼墮野狐身。師曰。廬山五老峰。曰不昧因果為甚麼脫野狐身。師曰。南嶽三生藏。曰只如不落不昧未審是同是別。師曰。倚天長劍逼人寒。僧問。只如昔日楊岐和尚。因僧問。如何是佛。楊岐答云。三腳驢子弄蹄行意旨如何。師曰。過蓬州了便到巴州。吁味師所談心要。政如空中鳥跡水底魚蹤。豈容湊泊哉。

潭州大溈行禪師。上堂橫拄杖曰。爾等諸人若向這裡會去。如紀信登九龍之輦。不向這裡會去。似項羽失千里烏騅。饒爾總不恁么。落在無事甲里。若向這裡撥得一路。轉得身吐得氣。山僧與爾拄杖子。遂靠拄杖下座。上堂。不是心不是佛不是物。且道是個甚麼。不在內不在外不在中間。畢竟在甚麼處。苦苦有口說不得。無家何處歸。

潭州道林淵禪師。僧問。鐘未鳴鼓未響托缽向甚麼處去。德山便低頭歸方丈。意旨如何。師曰。奔雷迸火。曰巖頭道。這老漢未會末後

【現代漢語翻譯】現代漢語譯本：僧問：『州一城人眼，又作么生？』（州城裡所有人的眼睛，又該如何理解？）師曰：『錦上鋪華又一重。』（好上加好，更添一層華麗。）問：『行腳逢人時如何？』（雲遊時遇到人該如何？）師曰：『一不成二不是。』（既不是一，也不是二，難以捉摸。）曰：『行腳不逢人時如何？』（雲遊時沒有遇到人又該如何？）師曰：『虎咬大蟲。』（老虎咬大老虎，強者之間的爭鬥。）曰：『只如慈明道，釣絲絞水意作么生？』（就像慈明禪師說的，用釣絲攪動水面，是什麼意思？）師曰：『水浸鋼石卵。』（水浸泡著堅硬的石頭蛋，毫無作用。）問：『三聖道，我逢人則出，出則不為人意旨如何？』（三聖禪師說，我遇到人就出手，出手卻不為他人著想，是什麼意思？）師曰：『兵行詭道。』（用兵要講究策略，出其不意。）曰：『興化道，我逢人則不出，出則便為人又作么生？』（興化禪師說，我遇到人不出手，出手就為人著想，又是什麼意思？）師曰：『綿里秤錘。』（棉花里藏著鐵錘，外柔內剛。）問：『不落因果為甚麼墮野狐身？』（不落入因果，為什麼會墮入野狐身？）師曰：『廬山五老峰。』（廬山的五老峰，高聳入雲，難以攀登，指因果報應的複雜。）曰：『不昧因果為甚麼脫野狐身？』（不昧因果，為什麼能脫離野狐身？）師曰：『南嶽三生藏。』（南嶽的三生藏，深不可測，指因果報應的神秘。）曰：『只如不落不昧，未審是同是別？』（不落因果和不昧因果，究竟是相同還是不同？）師曰：『倚天長劍逼人寒。』（倚天的長劍逼人，寒氣逼人，指兩者都具有威懾力。）僧問：『只如昔日楊岐和尚，因僧問，如何是佛？楊岐答云，三腳驢子弄蹄行意旨如何？』（就像以前楊岐和尚，有僧人問，什麼是佛？楊岐回答說，三條腿的驢子在踢著蹄子走路，是什麼意思？）師曰：『過蓬州了便到巴州。』（過了蓬州就到了巴州，指事情進展迅速。）吁味師所談心要，政如空中鳥跡水底魚蹤，豈容湊泊哉。（感嘆味禪師所談論的心要，就像空中鳥的痕跡，水底魚的蹤影，難以捉摸啊！）

潭州大溈行禪師。上堂橫拄杖曰：『爾等諸人若向這裡會去，如紀信登九龍之輦；不向這裡會去，似項羽失千里烏騅。饒爾總不恁么，落在無事甲里。若向這裡撥得一路，轉得身吐得氣，山僧與爾拄杖子。』（你們這些人如果能在這裡領會，就像紀信登上九龍之輦；如果不能在這裡領會，就像項羽失去千里烏騅馬。即使你們總是不這樣，也落在無事的境地裡。如果能在這裡開闢一條道路，轉動身體吐出氣息，我就把拄杖給你們。）遂靠拄杖下座。上堂：『不是心不是佛不是物，且道是個甚麼？不在內不在外不在中間，畢竟在甚麼處？苦苦有口說不得，無家何處歸。』（不是心，不是佛，不是物，那麼它到底是什麼？不在內，不在外，不在中間，究竟在哪裡？苦苦地有口也說不出來，沒有家，又該歸向何處？）

潭州道林淵禪師。僧問：『鐘未鳴鼓未響，托缽向甚麼處去？德山便低頭歸方丈，意旨如何？』（鐘沒有敲響，鼓沒有敲響，托著缽要到哪裡去？德山禪師就低頭回到方丈，是什麼意思？）師曰：『奔雷迸火。』（像奔雷一樣迅速，像迸發的火焰一樣猛烈。）曰：『巖頭道，這老漢未會末後。』（巖頭禪師說，這個老漢沒有領會最後的真諦。）

【English Translation】 English version: A monk asked: 'The eyes of all the people in the city of Zhou, what about them?' (How should one understand the eyes of all the people in the city of Zhou?) The Master said: 'Adding flowers to brocade, another layer of splendor.' (Good on top of good, adding another layer of magnificence.) Asked: 'What about encountering people while traveling?' (How should one act when encountering people while traveling?) The Master said: 'Neither one nor two.' (Neither one nor two, difficult to grasp.) Said: 'What about not encountering people while traveling?' (What if one doesn't encounter people while traveling?) The Master said: 'A tiger bites a big worm.' (A tiger bites a big tiger, a struggle between the strong.) Said: 'Like what Ciming said, what does it mean to stir water with a fishing line?' (Like what Zen Master Ciming said, what does it mean to stir the water surface with a fishing line?) The Master said: 'Water soaks steel stone eggs.' (Water soaks hard stone eggs, to no avail.) Asked: 'What does Sansheng mean by saying, 'I act when I meet people, but I don't do it for others' sake'?' (What does Zen Master Sansheng mean by saying, 'I act when I meet people, but I don't do it for others' sake'?) The Master said: 'Military operations rely on deception.' (Military operations require strategy and surprise.) Said: 'What does Xinghua mean by saying, 'I don't act when I meet people, but when I do, it's for others' sake'?' (What does Zen Master Xinghua mean by saying, 'I don't act when I meet people, but when I do, it's for others' sake'?) The Master said: 'A lead weight in cotton.' (A lead weight hidden in cotton, outwardly soft but inwardly strong.) Asked: 'Why did he fall into the body of a wild fox if he didn't fall into cause and effect?' (Why did he fall into the body of a wild fox if he didn't fall into cause and effect?) The Master said: 'The Five Old Peaks of Mount Lu.' (The Five Old Peaks of Mount Lu, towering into the clouds, difficult to climb, referring to the complexity of karmic retribution.) Said: 'Why could he escape the body of a wild fox if he wasn't ignorant of cause and effect?' (Why could he escape the body of a wild fox if he wasn't ignorant of cause and effect?) The Master said: 'The Three Lives Store of Mount Nan.' (The Three Lives Store of Mount Nan, unfathomable, referring to the mystery of karmic retribution.) Said: 'Are not falling into and not being ignorant of cause and effect the same or different?' (Are not falling into cause and effect and not being ignorant of cause and effect the same or different?) The Master said: 'A heavenly sword chills people.' (A heavenly sword chills people, referring to the deterrent power of both.) A monk asked: 'Like the old Yangqi monk, a monk asked, 'What is Buddha?' Yangqi replied, 'A three-legged donkey kicks its hooves,' what does that mean?' (Like the old Yangqi monk, a monk asked, 'What is Buddha?' Yangqi replied, 'A three-legged donkey kicks its hooves,' what does that mean?) The Master said: 'After passing Pengzhou, you arrive at Bazhou.' (After passing Pengzhou, you arrive at Bazhou, referring to rapid progress.) Alas, the essence of what Master Wei talks about is like the traces of birds in the sky and the traces of fish in the water, how can it be approached? (Alas, the essence of what Zen Master Wei talks about is like the traces of birds in the sky and the traces of fish in the water, difficult to grasp!)

Zen Master Xing of Dawei in Tanzhou. Entering the hall and holding a staff horizontally, he said: 'If you people can understand here, it's like Ji Xin ascending the Nine Dragon Carriage; if you can't understand here, it's like Xiang Yu losing his thousand-mile black horse. Even if you are not like this, you fall into a state of nothingness. If you can open a path here, turn your body and exhale, I will give you the staff.' (If you people can understand here, it's like Ji Xin ascending the Nine Dragon Carriage; if you can't understand here, it's like Xiang Yu losing his thousand-mile black horse. Even if you are not like this, you fall into a state of nothingness. If you can open a path here, turn your body and exhale, I will give you the staff.) Then he leaned on the staff and went down the seat. Entering the hall: 'It's not the mind, it's not the Buddha, it's not a thing, then what is it? It's not inside, it's not outside, it's not in the middle, where is it after all? Bitterly, you can't say it, where should you return without a home?' (It's not the mind, it's not the Buddha, it's not a thing, then what is it? It's not inside, it's not outside, it's not in the middle, where is it after all? Bitterly, you can't say it, where should you return without a home?)

Zen Master Daolin Yuan of Tanzhou. A monk asked: 'The bell hasn't rung, the drum hasn't sounded, where are you going with your bowl? Deshan lowered his head and returned to the abbot's room, what does that mean?' (The bell hasn't rung, the drum hasn't sounded, where are you going with your bowl? Zen Master Deshan lowered his head and returned to the abbot's room, what does that mean?) The Master said: 'Rushing thunder and bursting fire.' (As fast as rushing thunder, as fierce as bursting flames.) Said: 'Yantou said, this old man hasn't understood the final truth.'

句在又作么生。師曰。相隨來也。曰巖頭密啟其意。未審那裡是他密啟處。師曰。萬年松在祝融峰。曰雖然如是隻得三年。三年後果遷化。還端的也無。師曰嚤呢噠唎吽㗶吒。臨示寂上堂拈拄杖示眾曰。離卻色聲言語道將一句來。眾無對。師曰。動靜聲色外。時人不肯對。世間出世間。畢竟使誰會。言訖倚杖而逝。

隨州大洪老衲祖證禪師。潭州潘氏子。上堂。萬象之中獨露身。如何說個獨露底道理。豎起拂子曰。到江吳地盡。隔岸越山多。僧問。雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云是。門云。話墮也。未審那裡是這僧話墮處。師曰。鮎魚上竹竿。問離卻言句請師直指。師豎拂子。僧曰。還有向上事也無。師曰有。曰如何是向上事。師曰。速禮三拜。

隆興府泐潭山堂德淳禪師上堂。俱胝一指頭。一毛拔九牛。華岳連天碧。黃河徹底流。截卻指急回眸。青箬笠前無限事。綠蓑衣底一時休。

常州宜興保安復庵可封禪師。福州林氏子。上堂。天寬地大風清月白。此是海宇清平底時節。衲僧家等閑問著。十個有五雙知有。只如夜半華嚴池吞卻揚子江。開明橋撞倒平山塔。是汝諸人還知么。若也知去試向非非想天道將一句來。其或未知。擲下拂子曰。須是山僧拂子始得。

隆興府

【現代漢語翻譯】問：『句在又作么生？』（這句話又該怎麼理解呢？）師曰：『相隨來也。』（跟著它一起來的。）曰：『巖頭（Yantou，人名）密啟其意，未審那裡是他密啟處？』（巖頭私下領悟了其中的意思，不知道他領悟的關鍵在哪裡？）師曰：『萬年松在祝融峰。』（萬年松生長在祝融峰上。）曰：『雖然如是隻得三年，三年後果遷化，還端的也無？』（即使這樣也只有三年時間，三年後果然圓寂了，這難道是真的嗎？）師曰：『嚤呢噠唎吽㗶吒。』（Mani da li hong suo he.，咒語，無法翻譯具體含義）臨示寂上堂拈拄杖示眾曰：『離卻色聲言語道將一句來。』（臨終前最後一次升座說法，拿起拄杖向大眾說：『離開一切色相、聲音和言語，說出一句話來。』）眾無對。（大眾沒有人能回答。）師曰：『動靜聲色外，時人不肯對，世間出世間，畢竟使誰會？』（禪師說：『在動靜、聲音和色相之外，世人都不肯去體會，這世間和出世間的道理，究竟要讓誰來領會呢？』）言訖倚杖而逝。（說完就靠著拄杖圓寂了。）

隨州大洪老衲祖證禪師（Dahong Laona Zuzheng，禪師法號），潭州潘氏子。上堂。（潭州人，姓潘。開始上堂說法。）『萬象之中獨露身，如何說個獨露底道理？』（『在萬象之中，如何才能顯露出真我？又該如何解釋這「獨露」的道理呢？』）豎起拂子曰：『到江吳地盡，隔岸越山多。』（豎起拂塵說：『到了江吳地界就到了盡頭，隔著江岸，越地的山巒卻連綿不絕。』）僧問：『雲門（Yunmen，禪師法號）問僧，光明寂照遍河沙，豈不是張拙（Zhangzhuo，人名）秀才語？』（有僧人問：『雲門禪師問僧人，「光明寂照遍河沙」，這難道不是張拙秀才說的話嗎？』）僧云是。（僧人回答說是。）門云：『話墮也。』（雲門禪師說：『你落入言語的陷阱了。』）未審那裡是這僧話墮處？（不知道這位僧人落入言語陷阱的地方在哪裡？）師曰：『鮎魚上竹竿。』（禪師說：『就像鮎魚爬竹竿一樣。』）問：『離卻言句請師直指。』（請禪師離開言語，直接指示。）師豎拂子。（禪師豎起拂塵。）僧曰：『還有向上事也無？』（僧人問：『還有更進一步的道理嗎？』）師曰有。（禪師說有。）曰：『如何是向上事？』（僧人問：『什麼是更進一步的道理？』）師曰：『速禮三拜。』（禪師說：『趕快禮拜三次。』）

隆興府泐潭山堂德淳禪師（Letan Shantang Dechun，禪師法號）上堂。（隆興府泐潭山堂德淳禪師開始上堂說法。）『俱胝（Juzhi，人名）一指頭，一毛拔九牛，華岳（Hua Mountain）連天碧，黃河（Yellow River）徹底流。』（『俱胝禪師的一指禪，如同拔一毛而動九牛，華山山峰連線天際一片碧綠，黃河之水徹底奔流。』）『截卻指急回眸，青箬笠前無限事，綠蓑衣底一時休。』（『即使砍斷手指也要立刻回頭，青箬笠前的事情無窮無盡，綠蓑衣下的煩惱一時都停止了。』）

常州宜興保安復庵可封禪師（Baoan Fu'an Kefeng，禪師法號），福州林氏子。上堂。（福州人，姓林。開始上堂說法。）『天寬地大風清月白，此是海宇清平底時節。』（『天寬地闊，風清月白，這是天下太平的時候。』）『衲僧家等閑問著，十個有五雙知有。』（『我們出家人隨便問問，十個人里有五雙知道有這麼回事。』）『只如夜半華嚴池吞卻揚子江（Yangtze River），開明橋撞倒平山塔，是汝諸人還知么？』（『比如半夜裡華嚴池吞掉了揚子江，開明橋撞倒了平山塔，你們知道嗎？』）『若也知去試向非非想天道將一句來。』（『如果知道的話，試著向非非想天說出一句話來。』）『其或未知，擲下拂子曰：須是山僧拂子始得。』（『如果不知道，就放下拂塵說：必須是老衲的拂塵才行。』）

隆興府（Longxing Prefecture）

【English Translation】 Question: 'What about the meaning of the phrase?' The Master said: 'It comes along with it.' Said: 'Yantou (Yantou, a person's name) secretly understood its meaning. I don't know where his secret understanding lies?' The Master said: 'The ten-thousand-year pine is on Mount Zhurong (Zhurong Peak).' Said: 'Even so, it only lasts for three years. After three years, he passed away. Is this really true?' The Master said: 'Mani da li hong suo he. (Mani da li hong suo he, a mantra, the specific meaning of which cannot be translated)' Before his death, the Master ascended the hall, held up his staff, and said to the assembly: 'Apart from form, sound, and language, bring forth a phrase.' The assembly was silent. The Master said: 'Beyond movement, stillness, sound, and form, people of the time are unwilling to respond. In the mundane and the transcendent, who ultimately understands?' Having spoken, he leaned on his staff and passed away.

Chan Master Zuzheng (Dahong Laona Zuzheng, Chan Master's Dharma name), the old monk of Dahong in Suizhou, was a son of the Pan family of Tanzhou. He ascended the hall. (A native of Tanzhou, surnamed Pan. Began to ascend the hall to give a Dharma talk.) 'Within the myriad phenomena, the self is uniquely revealed. How can one explain the principle of this unique revelation?' Raising his whisk, he said: 'Arriving at the end of the Jiang Wu territory, across the river are many Yue mountains.' A monk asked: 'Yunmen (Yunmen, Chan Master's Dharma name) asked a monk, 'The light of stillness shines throughout the Ganges sands.' Isn't this the saying of scholar Zhangzhuo (Zhangzhuo, a person's name)?' The monk said yes. Yunmen said: 'Words have fallen.' I don't know where this monk's words have fallen? The Master said: 'A catfish climbing a bamboo pole.' Asked: 'Apart from words, please directly point out the way, Master.' The Master raised his whisk. The monk said: 'Is there anything beyond this?' The Master said yes. Said: 'What is beyond this?' The Master said: 'Quickly bow three times.'

Chan Master Dechun (Letan Shantang Dechun, Chan Master's Dharma name) of Letan Shantang in Longxing Prefecture ascended the hall. (Chan Master Dechun of Letan Shantang in Longxing Prefecture began to ascend the hall to give a Dharma talk.) 'Kuzhi's (Juzhi, a person's name) one finger, like pulling a hair and moving nine oxen, Mount Hua (Hua Mountain) connects to the sky, green and blue, the Yellow River (Yellow River) flows completely.' 'Cut off the finger and quickly turn the gaze, before the green bamboo hat are endless matters, under the green raincoat, all troubles cease for a moment.'

Chan Master Kefeng (Baoan Fu'an Kefeng, Chan Master's Dharma name) of Baoan Fu'an in Yixing, Changzhou, was a son of the Lin family of Fuzhou. He ascended the hall. (A native of Fuzhou, surnamed Lin. Began to ascend the hall to give a Dharma talk.) 'The sky is wide, the earth is vast, the wind is clear, and the moon is bright. This is a time of peace and tranquility in the world.' 'When we monks casually ask, five out of ten know about it.' 'Just like the Huayan Pond swallowing the Yangtze River (Yangtze River) in the middle of the night, and the Kaiming Bridge knocking down the Pingshan Pagoda, do you all know about this?' 'If you know, try to say a phrase to the realm of neither perception nor non-perception.' 'If you don't know, throw down the whisk and say: It must be this old monk's whisk.'

Longxing Prefecture (Longxing Prefecture)

石亭野庵祖璇禪師。上堂曰。吃粥了也未。趙州無忌諱。更令洗缽盂。太殺沒巴鼻。悟去由來不丈夫。這僧那免受涂糊。有指示無指示。韶石四楞渾。塌地入地獄。如箭射云岫。清風生大廈。相逢攜手上高山。作者應須辨真假。真假分若為論。午夜寒蟾出海門。

潭州石霜宗鑒禪師上堂。送舊年迎新歲。動用不離光影內。澄輝湛湛夜堂寒。借問諸人會不會。若也會增瑕類。若不會依前昧。與君指個截流機。白雲更在青山外。

石頭回禪師法嗣

南康軍云居蓬庵德會禪師。重慶府何氏子。上堂舉。教中道。若見諸相非相即見如來。作么生是非相底道理。佯走詐羞偷眼覷。竹門斜掩半枝花。

育王諶禪師法嗣

臺州萬年心聞曇賁禪師。永嘉人。住江心病起上堂。維摩病說盡道理。龍翔病咳嗽不已。咳嗽不已說盡道理。說盡道理咳嗽不已。汝等諸人還識得其中意旨也未。本是長江湊風冷。卻教露柱患頭風。上堂。一見便見。八角磨盤空里轉。一得永得。辰錦硃砂如墨黑。秋風吹渭水。已落雲門三句里。落葉滿長安。幾個而今被眼瞞。豎拂子曰。瞞得瞞不得。總在萬年手裡。還見么。華頂月籠招手石。斷橋水落捨身巖。僧問。百丈卷席意旨如何。師曰。賊過後張弓。四明太守以雪竇命師主之。

【現代漢語翻譯】現代漢語譯本：石亭野庵祖璇禪師上堂說法：『你們吃粥了嗎？』趙州（Zhaozhou，禪宗大師）真是毫無顧忌，還讓人去洗缽盂。這真是太沒來由了。如果領悟不到，那就不是大丈夫。這僧人難免要被塗抹一番。無論有沒有指示，韶石（Shaoshi，山名）的四面山峰都渾然一體。塌地入地獄，就像箭射向雲端的山峰。清風在大廈中產生。相逢時攜手登上高山，作者應該辨別真假。真假如何分辨呢？午夜時分，寒冷的月亮從海門升起。

潭州石霜宗鑒禪師上堂說法：『送走舊年，迎來新年，一切活動都離不開光影。澄澈的光輝照耀著寒冷的夜晚，請問各位是否領會？如果領會了，反而會增加瑕疵；如果不領會，那就依然迷惑。我來告訴你們一個截斷河流的玄機：白雲依然在青山之外。』

石頭回禪師的法嗣

南康軍云居蓬庵德會禪師，是重慶府何氏之子。上堂說法時引用經文：『如果見到諸相非相，那就是見到了如來。』那麼，什麼是非相的道理呢？就像是假裝逃跑、假裝害羞，偷偷地看。竹門斜掩著，露出半枝花。

育王諶禪師的法嗣

臺州萬年心聞曇賁禪師，是永嘉人。住在江心寺，生病後上堂說法：『維摩（Vimola，佛教居士，以生病為契機說法）生病時說盡了道理，龍翔（Longxiang，地名）生病時咳嗽個不停。咳嗽個不停，說盡了道理；說盡了道理，咳嗽個不停。你們這些人是否明白其中的意思？本來是長江湊巧風冷，卻說是露柱（Luzhu，寺廟中的柱子）得了頭風。』上堂說法：『一見就見，八角磨盤在空中旋轉。一得就永得，辰錦硃砂像墨一樣黑。秋風吹拂渭水，已經落入了雲門（Yunmen，禪宗宗派）的三句里。落葉飄滿長安，有多少人現在被眼睛所欺騙。』豎起拂塵說：『瞞得住，瞞不住，都在萬年的手裡。還看見了嗎？華頂（Huading，山名）的月亮籠罩著招手石，斷橋（Duanqiao，地名）水落露出捨身巖。』有僧人問：『百丈（Baizhang，禪宗大師）卷席是什麼意思？』禪師說：『賊走後才張弓。』四明太守用雪竇（Xuedou，山名）的名義請禪師主持寺院。

【English Translation】 English version: Zen Master Zuxuan of Shiting Ye'an ascended the hall and said: 'Have you eaten your porridge yet?' Zhaozhou (Zhaozhou, a Zen master) has no taboos, and even orders people to wash their bowls. This is too absurd. If you don't realize it, you are not a real man. This monk will inevitably be smeared. Whether there is instruction or not, the four peaks of Shaoshi (Shaoshi, mountain name) are integrated. Collapsing into hell is like an arrow shooting at the clouds. A clear breeze arises in the mansion. When we meet, we hold hands and climb high mountains. The author should distinguish between truth and falsehood. How to distinguish between truth and falsehood? At midnight, the cold moon rises from the sea gate.'

Zen Master Zongjian of Shishuang in Tanzhou ascended the hall and said: 'Sending off the old year and welcoming the new year, all activities are inseparable from light and shadow. The clear brilliance shines on the cold night hall. May I ask if you all understand? If you understand, it will only add flaws; if you don't understand, you will still be confused. I will tell you a secret to cut off the flow: the white clouds are still outside the green mountains.'

The Dharma successor of Zen Master Huitou of Shitou

Zen Master Dehui of Peng'an, Yunju in Nankang Prefecture, was the son of the He family in Chongqing Prefecture. Ascending the hall, he quoted the scripture: 'If you see all appearances as non-appearances, then you will see the Tathagata.' Then, what is the principle of non-appearance? It's like pretending to run away, pretending to be shy, and peeking. The bamboo door is half-closed, revealing half a flower.'

The Dharma successor of Zen Master Chen of Yuwang

Zen Master Tanben of Xinwen, Wannian in Taizhou, was a native of Yongjia. Living in Jiangxin Temple, he ascended the hall after falling ill and said: 'Vimola (Vimola, a Buddhist layman who used his illness as an opportunity to preach) exhausted the principles when he was ill, and Longxiang (Longxiang, place name) coughed incessantly when he was ill. Coughing incessantly, he exhausted the principles; exhausting the principles, he coughed incessantly. Do you all understand the meaning of this? Originally, the Yangtze River happened to be cold, but it was said that the dew pillar (Luzhu, pillar in a temple) had a headache.' Ascending the hall, he said: 'Seeing is seeing, the octagonal millstone turns in the air. Once you get it, you get it forever, the Chen brocade cinnabar is as black as ink. The autumn wind blows the Wei River, and it has already fallen into the three sentences of Yunmen (Yunmen, a Zen sect). Fallen leaves fill Chang'an, how many people are deceived by their eyes now.' Raising the whisk, he said: 'Whether you can hide it or not, it's all in the hands of Wannian. Do you see it? The moon of Huading (Huading, mountain name) covers the beckoning stone, and the water of Duanqiao (Duanqiao, place name) reveals the She Shen Rock.' A monk asked: 'What is the meaning of Baizhang (Baizhang, a Zen master) rolling up the mat?' The Zen master said: 'Drawing the bow after the thief has left.' The prefect of Siming invited the Zen master to preside over the temple in the name of Xuedou (Xuedou, mountain name).

師辭以偈曰。鬧籃方喜得抽頭。退鼓而今打未休。莫把乳峰千丈雪。重來換我一雙眸。

慶元府天童慈航了樸禪師。福州人。上堂。酷暑如焚不易禁。炎炎赫赫欲流金。夜明簾外無人到。靈木迢然轉綠陰。上堂。久雨不晴半睡半醒。可謂天地合其德。日月合其明。四時合其序。鬼神合其吉兇。遂喝曰。住住內卦已成更求外象。卓拄杖曰。適來擲得雷天大壯。如今變作地火明夷。上堂。牛皮鞔露柱。露柱啾啾叫。燈籠佯不知。虛明還自照。殿脊老蚩吻。聞得呵呵笑。三門側耳聽。就上打之繞。譬如十日菊。開徹阿誰要。阿呵呵。未必秋香一夜衰。熨斗煎茶不同銚。室中問僧。賊來須打客來須看。只如三更夜半人面似賊賊面似人。作么生辨。上堂。觀音巖玲玲瓏瓏。太白石丁丁東東。西園菜蟥似不堪食。東谷花發卻無賴紅。且道是祖意教意。途中受用世諦流佈。若辨不出雪峰覆卻飯桶。若辨得出甘贄禮拜蒸籠參。上堂。德山入門便棒。臨濟入門便喝。臨濟喝處德山棒頭耳聾。德山棒時臨濟喝下眼瞎。雖然一搦一抬。就中全生全殺。遂喝一喝。卓拄杖一下云。敢問。諸人。是生是殺。良久云。君子可八。

南劍州西巖宗回禪師。婺州人也。久依無示深得法忍。因寺僧以茶禁聞有司。吏捕知事。師謂眾曰。此事不

【現代漢語翻譯】現代漢語譯本：

禪師用偈語告別說：『剛高興地從鬧籃中抽出身來，退堂鼓如今卻還敲個不停。不要把乳峰上千丈的雪，再拿來換我這雙眼睛。』（鬧籃：比喻塵世的喧囂；抽頭：脫身；乳峰：指山峰，也可能指代某種誘惑；雙眸：指智慧的眼睛。）

慶元府天童慈航了樸禪師，是福州人。上堂說法：『酷暑像火燒一樣難以忍受，炎熱得好像要融化金屬。夜明簾外沒有人來，靈木高遠地轉為綠蔭。』（夜明簾：一種簾子；靈木：有靈性的樹木。）

上堂說法：『連日陰雨不晴，半睡半醒。可以說是天地相合其德，日月相合其明，四時相合其序，鬼神相合其吉兇。』於是大喝一聲說：『住！住！內卦已經成了，還要尋求外像嗎？』用拄杖敲了一下說：『剛才擲得雷天大壯卦，如今變成了地火明夷卦。』（內卦、外象：易經術語；雷天大壯、地火明夷：卦名。）

上堂說法：『牛皮蒙在露柱上，露柱啾啾地叫。燈籠假裝不知道，虛明反而自己照耀。殿脊上的老蚩吻，聽了呵呵地笑。三門側著耳朵聽，就上去打它，繞著它。』譬如十日菊花，開盡了誰還要？阿呵呵，未必秋香一夜衰敗，熨斗煎茶不同於茶銚。（露柱：寺廟中的柱子；蚩吻：龍的第九子，常用於屋脊裝飾；三門：寺廟的大門；十日菊：指開過盛期的菊花；秋香：指菊花的香氣；熨斗、茶銚：都是煮茶的器具，這裡比喻不同的方法。）

室內問僧人：『賊來了要打，客來了要看。只是三更半夜，人面像賊，賊面像人，怎麼分辨？』

上堂說法：『觀音巖玲玲瓏瓏，太白石丁丁東東。西園的菜蟲好像不堪食用，東谷的花開了卻無奈地紅。』且說這是祖師的意旨還是教義，是途中受用還是世俗流佈？如果分辨不出，雪峰就打翻飯桶。如果分辨得出，甘願禮拜蒸籠。（觀音巖、太白石、西園、東谷：地名或景物名；菜蟥：菜蟲；祖意、教意：禪宗用語，指祖師的意旨和佛教的教義；雪峰：指雪峰義存禪師；飯桶：比喻無用之人；蒸籠：比喻提供食物者。）

上堂說法：『德山入門就打棒，臨濟入門就喝。臨濟喝時德山的棒頭耳朵聾了，德山打棒時臨濟的喝聲眼睛瞎了。』雖然一拿一抬，其中卻有全生全殺。』於是大喝一聲，用拄杖敲了一下說：『敢問諸位，是生是殺？』良久說：『君子可以八。』（德山：指德山宣鑒禪師；臨濟：指臨濟義玄禪師；一搦一抬：指禪宗的機鋒；全生全殺：指禪宗的棒喝作用；君子可八：語出《易經》，指君子可以傚法。）

南劍州西巖宗回禪師，是婺州人。長久依止無示禪師，深得法忍。因為寺僧以茶禁之事被有司告發，官吏要逮捕知事。禪師對眾人說：『此事不…』

【English Translation】 English version:

The master bid farewell with a verse: 'Just rejoicing to have drawn out from the noisy basket, the retreat drum now beats without rest. Do not bring the thousand-丈 snow of the breast peak, to exchange for my pair of eyes again.' (Noisy basket: metaphor for the hustle and bustle of the world; Draw out: to escape; Breast peak: refers to a mountain peak, possibly also referring to some kind of temptation; Pair of eyes: refers to the eyes of wisdom.)

Chan Master Cihang Liaopu of Tiantong Temple in Qingyuan Prefecture was a native of Fuzhou. He ascended the hall and said: 'The severe heat is like burning and difficult to endure, the blazing heat seems to melt metal. Outside the night-bright curtain, no one comes, the spiritual tree far away turns into green shade.' (Night-bright curtain: a kind of curtain; Spiritual tree: a tree with spirituality.)

Ascending the hall, he said: 'Prolonged rain without clearing, half-asleep and half-awake. It can be said that heaven and earth unite in their virtue, the sun and moon unite in their brightness, the four seasons unite in their order, and ghosts and gods unite in their auspiciousness and misfortune.' Then he shouted: 'Stop! Stop! The inner trigram is already formed, do you still seek external images?' He struck the staff and said: 'Just now, the hexagram of Great Strength of Thunder and Heaven was cast, now it has changed into Brightness Injured of Earth and Fire.' (Inner trigram, external images: terms in the Book of Changes; Great Strength of Thunder and Heaven, Brightness Injured of Earth and Fire: hexagram names.)

Ascending the hall, he said: 'Cowhide is stretched on the exposed pillar, the exposed pillar chirps and cries. The lantern pretends not to know, the empty brightness still shines by itself. The old Chiwen on the ridge of the hall, hearing it, laughs heartily. The three gates listen with their ears cocked, and go up to hit it, circling around it.' It is like the chrysanthemum of the tenth day, who wants it when it has fully bloomed? Ah ha ha, the autumn fragrance may not necessarily decline overnight, boiling tea in an iron is different from a tea kettle.' (Exposed pillar: a pillar in a temple; Chiwen: the ninth son of the dragon, often used for roof ridge decoration; Three gates: the gates of the temple; Chrysanthemum of the tenth day: refers to chrysanthemums past their peak; Autumn fragrance: refers to the fragrance of chrysanthemums; Iron, tea kettle: both are utensils for boiling tea, here used as a metaphor for different methods.)

In the room, he asked a monk: 'When a thief comes, you must strike, when a guest comes, you must look. But in the middle of the night, a person's face is like a thief's, and a thief's face is like a person's, how do you distinguish them?'

Ascending the hall, he said: 'Guanyin Rock is tinkling and exquisite, Taibai Stone is ding-ding dong-dong. The vegetable worms in the West Garden seem unfit to eat, the flowers in the East Valley bloom helplessly red.' Tell me, is this the intention of the patriarch or the teaching, is it enjoyment on the road or secular dissemination? If you cannot distinguish it, Xuefeng will overturn the rice bucket. If you can distinguish it, I am willing to prostrate and worship the steamer.' (Guanyin Rock, Taibai Stone, West Garden, East Valley: place names or scenic spots; Vegetable worms: vegetable worms; Patriarch's intention, teaching: Chan terms, referring to the intention of the patriarch and the teachings of Buddhism; Xuefeng: refers to Chan Master Xuefeng Yicun; Rice bucket: metaphor for a useless person; Steamer: metaphor for the provider of food.)

Ascending the hall, he said: 'Deshan strikes with a stick upon entering, Linji shouts upon entering. When Linji shouts, Deshan's stick head is deaf, when Deshan strikes, Linji's shout is blind.' Although one raises and one lowers, there is complete life and complete death within.' Then he shouted, struck the staff and said: 'May I ask, everyone, is it life or death?' After a long silence, he said: 'The gentleman can be eight.' (Deshan: refers to Chan Master Deshan Xuanjian; Linji: refers to Chan Master Linji Yixuan; One raises and one lowers: refers to the Chan machine front; Complete life and complete death: refers to the function of Chan's stick and shout; The gentleman can be eight: from the Book of Changes, referring to the gentleman can emulate.)

Chan Master Zonghui of Xiyan in Nanjian Prefecture was a native of Wuzhou. He long relied on Chan Master Wushi and deeply obtained Dharma forbearance. Because the temple monks were reported to the authorities for the tea ban, the officials wanted to arrest the administrator. The Chan master said to the crowd: 'This matter not...'

直之則罪坐於我。若自直彼復得罪。不忍為也。令擊鼓升座說偈曰。縣吏追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。言訖而逝。

高麗國坦然國師。少嗣王位欽向宗乘。因海商方景仁抵四明。錄無示語歸。師閱之啟悟。即棄位圓顱。作書以語要及四威儀偈令景仁呈無示。示答曰。佛祖出興於世。無一法與人。實使其自信自悟自證自到具大知見。如所見而說。如所說而行。山河大地草木叢林相與證明其來久矣。后復通嗣法。其書略曰。生死海廣劫殫周通。得遇本分宗師。以三要印子驗定其法。實謂盲龜值浮木孔耳。

臨安府龍華無住本禪師。廣德人也。上堂舉。雲門大師拈起胡餅曰。我只供養兩浙人。不供養向北人。眾無語。門自代曰。天寒日短兩人共一碗。師曰。韶陽老漢言中有響。痛處著錐。檢點將來翻成毒藥。諸人要會么。半在河南半河北。一片虛凝似墨黑。冷地思量愁殺人。叵耐雲門這老賊。賊賊下座。更不巡堂。

道場琳禪師法嗣

臨江軍東山吉禪師。因李朝請。與甥薌林居士向公子諲謁之遂問。家賊惱人時如何。師曰。誰是家賊。李豎起拳。師曰。賊身已露。李曰。莫涂糊人好。師曰。贓證見在。李無語。師示以偈曰。家賊惱人孰奈何。千聖回機只為他。

【現代漢語翻譯】現代漢語譯本：如果我直言，罪責就會落在我身上。如果我直言，而對方又因此獲罪，我實在不忍心這樣做。於是他下令擊鼓升座，說了這首偈語：『縣裡的官吏追趕呼喊不停歇，爭名逐利不如長久以往，明白事理。從前有一首無生曲，可喜今天終於調和完成。』說完就去世了。高麗國坦然國師，年少時繼承王位，非常欽佩佛法。因為海商方景仁抵達四明，抄錄了無示的語錄帶回。國師閱讀後有所領悟，隨即放棄王位，剃度出家。他寫信，用佛法要義和四威儀偈，讓景仁呈給無示。無示回答說：『佛祖出現在世間，沒有一法可以給人，實際上是使人自信、自悟、自證、自到，具備廣大的知見。如所見而說，如所說而行。山河大地、草木叢林都在相互證明這件事由來已久。』後來又通過書信完成了嗣法。信中大致寫道：『生死之海廣闊無邊，歷經無數劫才得以周遍通達。有幸遇到本分宗師，用三要印子驗證確定其法，實在就像盲龜遇到浮木孔一樣難得。』（三要印子：禪宗用語，指禪宗心法中的三個要點；盲龜值浮木孔：比喻極其難得的機緣）臨安府龍華無住本禪師，是廣德人。上堂時舉例說：雲門大師拿起胡餅說：『我只供養兩浙（指浙江一帶）人，不供養向北（指北方）人。』眾人都無話可說。雲門自己代替回答說：『天寒日短，兩人共用一碗。』禪師說：『韶陽老漢（指雲門）話裡有話，痛處著錐。仔細檢查起來，反而成了毒藥。各位想要領會嗎？一半在河南，一半在河北，一片虛空凝結得像墨一樣黑。冷靜下來思量，愁死人啊！可惡的雲門這老賊！』說完就下座，不再巡視禪堂。道場琳禪師的法嗣臨江軍東山吉禪師，因為李朝請和他的外甥薌林居士，帶著公子諲來拜訪他，於是問道：『家賊（比喻內心的煩惱）惱人的時候該怎麼辦？』禪師說：『誰是家賊？』李朝請豎起拳頭。禪師說：『賊身已經暴露了。』李朝請說：『最好不要糊弄人。』禪師說：『贓物證據就在眼前。』李朝請無話可說。禪師用偈語開示說：『家賊惱人，誰能奈何？千聖迴轉機鋒，只爲了他。』

【English Translation】 English version: If I speak directly, the blame will fall on me. If I speak directly, and the other person is also convicted because of it, I really cannot bear to do it. So he ordered to beat the drum and ascend the seat, saying this verse: 'The county officials chase and shout without stopping, striving for fame and profit is not as good as lasting forever, understanding the truth. There was once a song of no birth, but happily today it is finally harmonized.' After saying this, he passed away. National Teacher Tanran of Goryeo (ancient Korean kingdom), inherited the throne at a young age and greatly admired Buddhism. Because the merchant Fang Jingren arrived in Siming (Ningbo), he copied Wushi's (Zen master) sayings and brought them back. The National Teacher, after reading them, had some understanding, and immediately gave up the throne and became a monk. He wrote a letter, using the essentials of Buddhism and the four dignities verse, to have Jingren present it to Wushi. Wushi replied: 'The Buddha appeared in the world, there is no dharma that can be given to people, but in reality, it is to make people self-confident, self-enlightened, self-proven, self-arrived, and possess great knowledge and insight. Speak as you see, act as you say. The mountains, rivers, earth, grass, trees, and forests are all proving that this matter has been around for a long time.' Later, he completed the Dharma transmission through letters. The letter roughly said: 'The sea of birth and death is vast and boundless, and it takes countless kalpas (eons) to be able to traverse and understand it. Fortunately, I met a master of my own school, and used the three essential seals (Sanya Inzi) to verify and determine his Dharma, which is really like a blind turtle encountering a floating wood hole (blind turtle finding a hole in a floating log - a metaphor for a rare opportunity).' (Sanya Inzi: Zen term, referring to the three key points in the Zen mind method; blind turtle encountering a floating wood hole: a metaphor for an extremely rare opportunity) Zen Master Wuzhu Ben of Longhua Temple in Lin'an Prefecture, was a native of Guangde. During the Dharma talk, he cited an example: Zen Master Yunmen (Zen master) picked up a sesame cake and said: 'I only offer it to the people of Liangzhe (Zhejiang area), not to the people of the north (northern China).' Everyone was speechless. Yunmen himself replied: 'When it's cold and the days are short, two people share a bowl.' The Zen master said: 'The old man of Shaoyang (referring to Yunmen) has meaning in his words, poking at the painful spot. Upon careful inspection, it turns into poison. Do you all want to understand? Half in Henan, half in Hebei, a piece of emptiness congealed like black ink. Thinking about it calmly, it's depressing! That hateful old thief Yunmen!' After saying this, he stepped down from the seat and no longer patrolled the meditation hall. Dharma heir of Zen Master Daolin Zen Master Dongshan Ji of Linjiang Army, because Li Chaoqing and his nephew Xianglin layman, brought the young master Yin to visit him, so he asked: 'What should I do when the domestic thief (metaphor for inner troubles) is annoying?' The Zen master said: 'Who is the domestic thief?' Li Chaoqing raised his fist. The Zen master said: 'The thief's body has already been exposed.' Li Chaoqing said: 'It's best not to fool people.' The Zen master said: 'The stolen goods are right in front of you.' Li Chaoqing was speechless. The Zen master used a verse to instruct: 'The domestic thief is annoying, who can do anything about it? The thousand sages turn the critical point, just for him.'

遍界遍空無影跡。無依無住絕籠羅。賊賊。猛將雄兵收不得。疑殺天下老禪和。笑倒鬧市古彌勒。休休。不用將心向外求。回頭瞥爾賊身露。和贓捉獲世無儔。世無儔真可仰。從茲不復夸伎倆。怗怗安家樂業時。萬象森羅齊拊掌。

道場慧禪師法嗣

臨安府靈隱懶庵道樞禪師。吳興四安徐氏子。初住何山次移華藏。隆興初詔居靈隱。

孝宗皇帝召至內殿問禪道之要。師答。以此事在陛下堂堂日用應機處。本無知見起滅之棼聖凡迷悟之別。第護正念則與道相應。情卻物則業不能系。盡去沉掉之病。自忘問答之意。矧今補處見在佛般若光明中。何事不成見耶。上為之首肯數四。師示眾曰。仙人張果老。騎驢穿市過。但聞蹄撥剌。誰知是紙做。後退居明教永安蘭若。逍遙自適。有偈題于壁曰。雪裡梅花春資訊。池中月色夜精神。年來可是無隹趣。莫把家風舉似人。淳熙丙申八月示微疾。書偈而逝。塔于永安。

光孝慜禪師法嗣

廣德軍光孝悟初首座。分座日示眾舉風幡話。至仁者心動處乃曰。祖師恁么道。賺殺一船人。今時衲僧也不可恁么會。既不恁么會。畢竟作么生。良久曰。六月好合醬。切忌著鹽多。

中竺妙禪師法嗣

溫州光孝己庵深禪師。本郡人也。上堂曰。龍生龍鳳

【現代漢語翻譯】遍佈世界，充滿虛空，沒有絲毫軌跡可尋。既不依賴任何事物，也不停留在任何地方，完全超越了束縛和限制。賊啊賊啊！勇猛的將領和強大的軍隊也無法將你捉拿。這讓天下的老禪師們疑惑不解，甚至要懷疑自己。笑倒了鬧市中的古彌勒（Maitreya，未來佛）。停止吧，停止吧！不要向外尋求真理。回頭瞥見，那賊的真身就顯露出來了。連人帶贓一起捉獲，世上無人能比。世上無人能比，真是令人敬仰！從此以後，不再誇耀自己的伎倆。安安靜靜地安家立業之時，世間萬象都一起拍手稱讚。

道場慧禪師的法嗣

臨安府靈隱懶庵道樞禪師，是吳興四安徐氏的兒子。最初住在何山，後來移居華藏。隆興初年，皇帝下詔讓他住持靈隱寺。

孝宗皇帝召見他到內殿，詢問禪道的要義。禪師回答說：『這件事就在陛下您日常的應用之中，本沒有知見、生滅、聖凡、迷悟的區別。只要守護正念，就與道相應；如果情不執著于外物，業力就無法束縛。完全去除昏沉和掉舉的毛病，自然忘記問答的意圖。更何況現在補處菩薩（指彌勒菩薩）就在佛的般若光明之中，還有什麼不能見到呢？』皇帝聽后連連點頭稱是。禪師向大眾開示說：『仙人張果老，騎著驢子穿過鬧市。只聽到驢蹄的聲音，誰知道那是紙做的呢？』後來退居到明教永安蘭若，逍遙自在。有偈語題在墻壁上說：『雪裡梅花帶來春天的資訊，池中月色顯現夜晚的精神。這些年來難道沒有美好的趣味嗎？不要把家風輕易地告訴別人。』淳熙丙申年八月，禪師略感不適，寫下偈語后圓寂。塔葬在永安。

光孝慜禪師的法嗣

廣德軍光孝悟初首座，在分座說法時，舉了風幡的公案。說到『是仁者心動』之處，於是說：『祖師這樣說，騙了一船的人。現在的衲僧也不能這樣理解。既然不能這樣理解，到底應該怎樣理解呢？』良久，說：『六月里適合做醬，切記放鹽太多。』

中竺妙禪師的法嗣

溫州光孝己庵深禪師，是本郡人。上堂開示說：『龍生龍，鳳』

【English Translation】 Everywhere in the world, throughout the empty space, there is no trace to be found. Without reliance, without dwelling, completely beyond confinement and restriction. Thief! Thief! Even brave generals and strong soldiers cannot capture you. This makes the old Chan masters of the world puzzled and even doubt themselves. The ancient Maitreya (Maitreya, the future Buddha) in the bustling market laughs. Stop, stop! Do not seek truth externally. A glance back reveals the true form of the thief. Capturing both the person and the stolen goods, there is no equal in the world. Unequaled in the world, truly admirable! From now on, no longer boast of one's skills. When peacefully settling down to live and work, all phenomena in the universe clap their hands in praise.

Successor of Chan Master Huizong of Daocheng

Chan Master Lan'an Daoshu of Lingyin Temple in Lin'an Prefecture was the son of the Xu family of Si'an in Wuxing. He first lived in Heshan and later moved to Huazang. In the early years of the Longxing era, the emperor ordered him to reside at Lingyin Temple.

Emperor Xiaozong summoned him to the inner palace and asked about the essence of Chan. The Chan master replied, 'This matter is within Your Majesty's daily application, originally without the distinction of knowledge, arising and ceasing, saint and ordinary, delusion and enlightenment. As long as you guard the right mindfulness, you will be in accordance with the Dao; if emotions do not cling to external objects, karmic forces cannot bind you. Completely remove the faults of dullness and agitation, and naturally forget the intention of questioning and answering. Moreover, now the Bodhisattva who will fill the position (referring to Maitreya Bodhisattva) is in the prajna light of the Buddha, what cannot be seen?' The emperor nodded in agreement several times. The Chan master instructed the assembly, 'The immortal Zhang Guolao rode a donkey through the bustling market. Only the sound of the donkey's hooves was heard, who knew it was made of paper?' Later, he retired to Mingjiao Yongan Lanruo, living freely and comfortably. There was a verse inscribed on the wall saying, 'Plum blossoms in the snow bring the message of spring, the moonlight in the pond reveals the spirit of the night. Have there been no beautiful interests in recent years? Do not easily tell others about the family style.' In the eighth month of the Bing Shen year of Chunxi, the Chan master felt slightly unwell, wrote a verse, and passed away. The stupa was built in Yongan.

Successor of Chan Master Min of Guangxiao

First Seat Wuchu of Guangxiao in Guangde Army, when giving a separate seat sermon, cited the case of the wind banner. When he reached the point of 'it is the mind of the benevolent that moves,' he said, 'The Patriarch said it that way, deceiving a boatload of people. Today's monks cannot understand it that way either. Since it cannot be understood that way, how should it be understood after all?' After a long silence, he said, 'It is suitable to make sauce in June, but be careful not to add too much salt.'

Successor of Chan Master Miao of Zhongzhu

Chan Master Ji'an Shen of Guangxiao in Wenzhou was a native of this prefecture. He ascended the hall and instructed, 'Dragons give birth to dragons, phoenixes'

生鳳。老鼠養兒沿屋棟。達磨大師不會禪。歷魏游梁干打鬨。上堂。一九二九相逢不出手。三九二十七。籬頭吹觱栗。翻憶小釋迦。雙手抱屈膝。知不知實不實。摩訶般若波羅蜜。上堂。維摩默然普賢廣說。歷代聖人互呈丑拙。君不見。落花三月子規啼。一聲聲是一點血。上堂。風蕭蕭葉飄飄。云片片水茫茫。江干獨立向誰說。天外飛鴻三兩行。

續傳燈錄卷第三十三

續傳燈錄卷第三十四目錄

大鑒下第十八世東林顏禪師法嗣一十一人公安祖珠禪師報恩法演禪師凈慈彥充禪師智者真慈禪師昭覺紹淵禪師(已上五人有錄)萬年荷屋常禪師積善道昌禪師保福清皎禪師護聖麟庵開禪師徽州簡上座棲賢辯禪師(已上六人無錄)西禪需禪師法嗣四人鼓山安永禪師龍翔南雅禪師天王志清禪師劍門安分庵主(已上四人俱錄)教忠彌光禪師法嗣二人凈慈曇密禪師法石慧空禪師(已上二人俱錄)東禪岳禪師法嗣四人鼓山宗逮禪師(一人見錄)徑山德潛禪師白雲師沼禪師鼓山知玿禪師(已上三人無錄)西禪凈禪師法嗣三人乾元宗穎禪師(一人見錄)華巖雲和尚中際立才禪師(已上二人無錄)開善謙禪師法嗣一人吳十三道人(一人見錄)遁庵演禪師法嗣四人育王法明禪師何山慧清禪師南禪大用禪師移忠得一禪師(已上四人無

【現代漢語翻譯】現代漢語譯本：生鳳（一種鳥）。老鼠養兒沿著屋樑。達磨大師（Bodhidharma，禪宗始祖）不會禪。歷經魏朝遊歷梁朝干打鬨（胡鬧）。上堂（禪宗用語，指說法）。一九二九相逢不出手，三九二十七，籬笆頭上吹著觱栗（一種樂器）。回憶起小釋迦（幼年的釋迦牟尼），雙手抱著屈起的膝蓋。知不知道，真實不真實？摩訶般若波羅蜜（Mahāprajñāpāramitā，偉大的智慧到彼岸）。上堂。維摩（Vimalakirti，一位著名的在家菩薩）默然不語，普賢（Samantabhadra，一位重要的菩薩）廣為演說。歷代聖人互相呈現醜陋和笨拙。你沒看見嗎？落花三月，子規鳥啼叫，一聲聲都是一點血。上堂。風蕭蕭，葉飄飄，云片片，水茫茫。江邊獨自站立向誰訴說？天邊飛過三兩行鴻雁。

續傳燈錄卷第三十三

續傳燈錄卷第三十四目錄

大鑒（Dajian，六祖慧能）下第十八世東林顏禪師法嗣一十一人：公安祖珠禪師、報恩法演禪師、凈慈彥充禪師、智者真慈禪師、昭覺紹淵禪師(以上五人有記錄)，萬年荷屋常禪師、積善道昌禪師、保福清皎禪師、護聖麟庵開禪師、徽州簡上座、棲賢辯禪師(以上六人無記錄)。西禪需禪師法嗣四人：鼓山安永禪師、龍翔南雅禪師、天王志清禪師、劍門安分庵主(以上四人都有記錄)。教忠彌光禪師法嗣二人：凈慈曇密禪師、法石慧空禪師(以上二人都有記錄)。東禪岳禪師法嗣四人：鼓山宗逮禪師(一人見記錄)，逕山德潛禪師、白雲師沼禪師、鼓山知玿禪師(以上三人無記錄)。西禪凈禪師法嗣三人：乾元宗穎禪師(一人見記錄)，華巖雲和尚、中際立才禪師(以上二人無記錄)。開善謙禪師法嗣一人：吳十三道人(一人見記錄)。遁庵演禪師法嗣四人：育王法明禪師、何山慧清禪師、南禪大用禪師、移忠得一禪師(以上四人都有記錄)

【English Translation】 English version: 'Living Phoenix.' Mice raise their young along the roof beams. Dharma Master (Bodhidharma) doesn't understand Chan (Zen). He traveled through the Wei and Liang dynasties, engaging in frivolous banter. Ascending the hall (a Zen term for giving a Dharma talk): 'One nine, two nine, meeting without making a move; three nine, twenty-seven, blowing the 'bili' (a type of flute) on the fence. Recalling the young Shakyamuni (young Siddhartha), hugging his bent knees with both hands. Do you know, or do you not know, is it real or not real? Mahāprajñāpāramitā (The Great Perfection of Wisdom). Ascending the hall: Vimalakirti (a famous lay Buddhist) is silent, Samantabhadra (an important Bodhisattva) speaks extensively. The sages of past generations present each other's ugliness and clumsiness. Don't you see? In the third month, when flowers fall, the cuckoo cries, each cry is a drop of blood.' Ascending the hall: 'The wind is soughing, the leaves are fluttering, the clouds are scattered, the water is vast. Standing alone by the riverbank, to whom can I speak? Three or two lines of wild geese fly across the sky.'

Continued Transmission of the Lamp, Volume Thirty-Three

Continued Transmission of the Lamp, Volume Thirty-Four, Table of Contents

Eighteenth Generation under Dajian (Huineng, the Sixth Patriarch): Eleven Dharma Heirs of Chan Master Yan of Donglin: Chan Master Zuzhu of Gongan, Chan Master Fayan of Baoen, Chan Master Yanchong of Jingci, Chan Master Zhenci of Zhizhe, Chan Master Shaoyuan of Zhaojue (records exist for the above five); Chan Master Chang of Heyu of Wannian, Chan Master Daochang of Jishan, Chan Master Qingjiao of Baofu, Chan Master Kai of Lin'an of Husheng, Layman Jian of Huizhou, Chan Master Bian of Qixian (no records exist for the above six). Four Dharma Heirs of Chan Master Xu of Xichan: Chan Master Anyong of Gushan, Chan Master Nanya of Longxiang, Chan Master Zhiqing of Tianwang, Hermit Anfen of Jianmen (records exist for all four above). Two Dharma Heirs of Chan Master Miguang of Jiaozhong: Chan Master Tanmi of Jingci, Chan Master Huikong of Fashi (records exist for both above). Four Dharma Heirs of Chan Master Yue of Dongchan: Chan Master Zongdai of Gushan (record exists for one), Chan Master Deqian of Jingshan, Chan Master Shizhao of Baiyun, Chan Master Zhishao of Gushan (no records exist for the above three). Three Dharma Heirs of Chan Master Jing of Xichan: Chan Master Zongying of Qianyuan (record exists for one), Monk Yun of Huayan, Chan Master Licai of Zhongji (no records exist for the above two). One Dharma Heir of Chan Master Qian of Kaishan: Taoist Wu Shisan (record exists for one). Four Dharma Heirs of Chan Master Yan of Dunan: Chan Master Faming of Yuwang, Chan Master Huiqing of Heshan, Chan Master Dayong of Nanchuan, Chan Master Deyi of Yizhong (records exist for all four above).

錄)無用全禪師法嗣七人笑翁堪禪師(一人見錄)靈隱希夷禪師承天允韶禪師雪峰了宗禪師雪竇處南禪師盤山思卓和尚錢象祖止庵居士(已上六人無錄)天童應庵華禪師法嗣八人天童咸杰禪師南書記侍郎李浩居士(已上三人見錄)鳳山詮禪師祥符善登禪師禾山心鑒禪師智者滿禪師嚴朝康教授(已上五人無錄)道場全禪師法嗣一人華藏有權禪師(一人見錄)雙林用禪師法嗣一人三峰印禪師(一人見錄)大溈行禪師法嗣二人德山子涓禪師(一人見錄)德山師本禪師(一人無錄)凈慈水庵一禪師法嗣四人息庵達觀禪師仰山嗣清禪師瑞巖順和尚承天湛和尚(已上四人俱無錄)徑山印禪師法嗣二人金山道奇禪師金山永聰禪師(已上二人無錄)玉泉宗璉禪師法嗣一人玉泉希𤅙禪師(一人無錄)萬年賁禪師法嗣四人龍鳴賢禪師大溈鑒禪師(已上二人見錄)天童從瑾禪師投子淳禪師(已上二人無錄)大洪證禪師法嗣四人玉泉恩禪師萬壽師觀禪師丞相益國周公監丞成乘周公(已上四人無錄)楚庵方禪師法嗣二人和庵若禪師訥庵俊禪師(已上二人無錄)天童凈禪師法嗣二人石林秀禪師孤蟾瑩禪師(已上二人無錄)普庵肅禪師法嗣二人佛惠清禪師鐵牛禮禪師(已上二人無錄)東谷光禪師法嗣一人直翁舉禪師(一人無錄)或庵體禪師法嗣三人天

【現代漢語翻譯】現代漢語譯本：（錄）無用全禪師法嗣七人：笑翁堪禪師（一人見錄），靈隱希夷禪師，承天允韶禪師，雪峰了宗禪師，雪竇處南禪師，盤山思卓和尚，錢象祖止庵居士（已上六人無錄）。天童應庵華禪師法嗣八人：天童咸杰禪師，南書記侍郎李浩居士（已上三人見錄），鳳山詮禪師，祥符善登禪師，禾山心鑒禪師，智者滿禪師，嚴朝康教授（已上五人無錄）。道場全禪師法嗣一人：華藏有權禪師（一人見錄）。雙林用禪師法嗣一人：三峰印禪師（一人見錄）。大溈行禪師法嗣二人：德山子涓禪師（一人見錄），德山師本禪師（一人無錄）。凈慈水庵一禪師法嗣四人：息庵達觀禪師，仰山嗣清禪師，瑞巖順和尚，承天湛和尚（已上四人俱無錄）。徑山印禪師法嗣二人：金山道奇禪師，金山永聰禪師（已上二人無錄）。玉泉宗璉禪師法嗣一人：玉泉希𤅙禪師（一人無錄）。萬年賁禪師法嗣四人：龍鳴賢禪師，大溈鑒禪師（已上二人見錄），天童從瑾禪師，投子淳禪師（已上二人無錄）。大洪證禪師法嗣四人：玉泉恩禪師，萬壽師觀禪師，丞相益國周公，監丞成乘周公（已上四人無錄）。楚庵方禪師法嗣二人：和庵若禪師，訥庵俊禪師（已上二人無錄）。天童凈禪師法嗣二人：石林秀禪師，孤蟾瑩禪師（已上二人無錄）。普庵肅禪師法嗣二人：佛惠清禪師，鐵牛禮禪師（已上二人無錄）。東谷光禪師法嗣一人：直翁舉禪師（一人無錄）。或庵體禪師法嗣三人：天

【English Translation】 English version: Successors of Chan Master Wuyong Quan (recorded): Seven people: Chan Master Xiaoweng Kan (one recorded), Chan Master Lingyin Xiyi, Chan Master Chengtian Yunshao, Chan Master Xuefeng Liaozong, Chan Master Xuedou Chunan, Monk Panshan Sizhu, Layman Qian Xiangzu Zhi'an (the above six are not recorded). Successors of Chan Master Tiantong Ying'an Hua: Eight people: Chan Master Tiantong Xianjie, Vice Minister of the Ministry of Personnel, Layman Li Hao (the above three are recorded), Chan Master Fengshan Quan, Chan Master Xiangfu Shandeng, Chan Master Heshan Xinjian, Chan Master Zhizhe Man, Professor Yan Chaokang (the above five are not recorded). Successor of Chan Master Daochang Quan: One person: Chan Master Huazang Youquan (one recorded). Successor of Chan Master Shuanglin Yong: One person: Chan Master Sanfeng Yin (one recorded). Successors of Chan Master Dawei Xing: Two people: Chan Master Deshan Zijuan (one recorded), Chan Master Deshan Shiben (one not recorded). Successors of Chan Master Jingci Shui'an Yi: Four people: Chan Master Xi'an Daguan, Chan Master Yangshan Siqing, Monk Ruiyan Shun, Monk Chengtian Zhan (the above four are not recorded). Successors of Chan Master Jingshan Yin: Two people: Chan Master Jinshan Daoqi, Chan Master Jinshan Yongcong (the above two are not recorded). Successor of Chan Master Yuquan Zonglian: One person: Chan Master Yuquan Xi𤅙 (one not recorded). Successors of Chan Master Wannian Ben: Four people: Chan Master Longming Xian, Chan Master Dawei Jian (the above two are recorded), Chan Master Tiantong Congjin, Chan Master Touzi Chun (the above two are not recorded). Successors of Chan Master Dahong Zheng: Four people: Chan Master Yuquan En, Chan Master Wanshou Shiguan, Prime Minister Yiguo Duke Zhou, Supervisor Chengcheng Duke Zhou (the above four are not recorded). Successors of Chan Master Chuan Fang: Two people: Chan Master He'an Ruo, Chan Master Ne'an Jun (the above two are not recorded). Successors of Chan Master Tiantong Jing: Two people: Chan Master Shilin Xiu, Chan Master Guchan Ying (the above two are not recorded). Successors of Chan Master Pu'an Su: Two people: Chan Master Fohui Qing, Chan Master Tieniu Li (the above two are not recorded). Successor of Chan Master Donggu Guang: One person: Chan Master Zhiweng Ju (one not recorded). Successors of Chan Master Huo'an Ti: Three people: Tian

童智穎禪師萬壽了修禪師雪峰云禪師(已上三人無錄)晦庵光禪師法嗣四人雪峰元肇禪師徑山元聰禪師報恩智因禪師陳安節樵隱居士(已上四人無錄)水陸野庵禪師法嗣一人四恩庵主(一人無錄)大圓璞禪師法嗣一人然庵主(一人無錄)可庵然禪師法嗣一人如如居士顏公(一人無錄)薦福本禪師法嗣一人法燈首座(一人無錄)靈瑞肱禪師法嗣一人福嚴杰禪師(一人無錄)逢庵會禪師法嗣一人萬松大璉禪師(一人無錄)慈航樸禪師法嗣二人雪竇僧彥禪師太平詔和尚(已上二人無錄)

續傳燈錄卷第三十四目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三十四

大鑒下第十八世

東林顏禪師法嗣

荊南府公安遁庵祖珠禪師。南平人。上堂。不是心不是佛不是物。瀝盡野狐涎。趯翻山鬼窟。平田淺草里。露出焦尾大蟲。太虛寥廓中。放出遼天俊鶻。阿呵呵露風骨。等閑拈出衆人前。畢竟分明是何物。咄咄。上堂。玉露垂青草。金風動白蘋。一聲寒雁叫。喚起未惺人。

汀州報恩法演禪師。果州人。上堂舉俱胝豎指因緣。師曰。佳人睡起懶梳頭。把得金針插便休。大抵還他肌骨好。不塗紅粉也風流。

臨安府凈慈肯堂彥充禪師。於潛盛氏子。幼

【現代漢語翻譯】現代漢語譯本：童智穎禪師、萬壽了修禪師、雪峰云禪師（以上三人無記錄）。晦庵光禪師的法嗣四人：雪峰元肇禪師、徑山元聰禪師、報恩智因禪師、陳安節樵隱居士（以上四人無記錄）。水陸野庵禪師的法嗣一人：四恩庵主（一人無記錄）。大圓璞禪師的法嗣一人：然庵主（一人無記錄）。可庵然禪師的法嗣一人：如如居士顏公（一人無記錄）。薦福本禪師的法嗣一人：法燈首座（一人無記錄）。靈瑞肱禪師的法嗣一人：福嚴杰禪師（一人無記錄）。逢庵會禪師的法嗣一人：萬松大璉禪師（一人無記錄）。慈航樸禪師的法嗣二人：雪竇僧彥禪師、太平詔和尚（以上二人無記錄）。

《續傳燈錄》卷第三十四目錄（終）大正藏第51冊 No. 2077 《續傳燈錄》

《續傳燈錄》卷第三十四

大鑒下第十八世

東林顏禪師法嗣

荊南府公安遁庵祖珠禪師，南平人。上堂：『不是心，不是佛，不是物，瀝盡野狐涎，趯翻山鬼窟。平田淺草里，露出焦尾大蟲。太虛寥廓中，放出遼天俊鶻。阿呵呵，露風骨，等閑拈出衆人前，畢竟分明是何物？』咄咄。上堂：『玉露垂青草，金風動白蘋，一聲寒雁叫，喚起未惺人。』

汀州報恩法演禪師，果州人。上堂舉俱胝（Kutei，禪僧名）豎指因緣。師曰：『佳人睡起懶梳頭，把得金針插便休。大抵還他肌骨好，不塗紅粉也風流。』

臨安府凈慈肯堂彥充禪師，於潛盛氏子。幼

【English Translation】 English version: Chan Master Tong Zhiying, Chan Master Wanshou Liaoxiu, Chan Master Xuefeng Yun (records of the above three are unavailable). Four Dharma heirs of Chan Master Huian Guang: Chan Master Xuefeng Yuanzhao, Chan Master Jingshan Yuancong, Chan Master Bao'en Zhiyin, Layman Chen Anjie Qiaoyin (records of the above four are unavailable). One Dharma heir of Chan Master Shuilu Ye'an: Abbot of Si'en Hermitage (record of one person unavailable). One Dharma heir of Chan Master Dayuan Pu: Abbot Ran (record of one person unavailable). One Dharma heir of Chan Master Ke'an Ran: Layman Ruru, Yan Gong (record of one person unavailable). One Dharma heir of Chan Master Jianfu Ben: Head Seat Faden (record of one person unavailable). One Dharma heir of Chan Master Lingrui Gong: Chan Master Fuyan Jie (record of one person unavailable). One Dharma heir of Chan Master Feng'an Hui: Chan Master Wansong Dalian (record of one person unavailable). Two Dharma heirs of Chan Master Cihang Pu: Chan Master Xuedou Sengyan, Monk Taiping Zhao (records of the above two are unavailable).

Continuation of the Transmission of the Lamp, Volume 34, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continuation of the Transmission of the Lamp

Continuation of the Transmission of the Lamp, Volume 34

Eighteenth Generation from Dajian (Huineng, the Sixth Patriarch)

Dharma Heirs of Chan Master Donglin Yan

Chan Master Dun'an Zuzhu of Gongan in Jingnan Prefecture, a native of Nanping. Entering the hall: 'It is not mind, not Buddha, not thing, draining the fox's saliva, overturning the mountain ghost's cave. In the level fields and shallow grasses, a scorched-tail dragon is revealed. In the vast emptiness, a swift falcon from Liao is released. Ah ha ha, revealing the bones, casually picking it out before everyone, after all, what exactly is it?' 'Tut, tut.' Entering the hall: 'Jade dew hangs on green grass, golden wind moves white duckweed, a cry of a cold goose, awakens those who have not yet awakened.'

Chan Master Bao'en Fayan of Tingzhou, a native of Guozhou. Entering the hall, he cited the story of Kutei (俱胝, a Chan monk) raising a finger. The Master said: 'A beautiful woman wakes up and is too lazy to comb her hair, she grabs a golden needle and sticks it in, and that's it. Generally speaking, her bones are good, and she is charming even without rouge and powder.'

Chan Master Kentang Yanchong of Jingci in Lin'an Prefecture, a son of the Sheng family of Yuqian. As a child

依明空院義堪為師。首參大愚宏智正堂大圓。后聞東林謂眾曰。我此間別無玄妙。只有木札羹鐵饤飯。任汝咬嚼。師竊喜之。直造謁陳所見解。林曰。據汝見處正坐在鑒覺中。師疑不已。將從前所得底一時飏下。一日聞僧舉南泉道。時人見此一株花如夢相似。默有所覺。曰打草只要蛇驚。次日入室。林問。那裡是巖頭密啟其意處。師曰。今日捉敗這老賊。林曰。達磨大師性命在汝手裡。師擬開口驀被攔胸一拳忽大悟。直得汗流浹背。點首自謂曰。臨濟道。黃檗佛法無多子。豈虛語邪。遂呈頌曰為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。林然之。住後上堂。世尊不說說。迦葉不聞聞。卓拄杖曰。水流黃葉來何處牛帶寒鴉過遠村。上堂舉。雪峰示眾云。盡大地是個解脫門。因甚把手拽不入師曰。大小雪峰話作兩橛。既盡大地是個解脫門。用拽作么。上堂。一向與么去。法堂前草深一丈。一向與么來。腳下泥深三尺。且道如何即是。三年逢一閏。雞向五更啼。上堂舉。卍庵先師道。坐。佛床斫佛腳。不敬東家孔夫子。卻向他鄉習禮樂。師曰。入泥入水即不無先師。爭奈寒蟬抱枯木泣盡不回頭。卓拄杖曰。灼然有不回頭底。凈慈向升子里禮汝三拜。上堂。三世諸佛無中說有。䕞𦿆拾花針。六代祖師有里尋無。猿猴探

【現代漢語翻譯】現代漢語譯本：我依從明空院義堪（僧人名號）為老師。最初參訪大愚宏智正堂大圓（僧人名號）。後來聽到東林（僧人名號）對大眾說：『我這裡沒有什麼玄妙之處，只有木札羹、鐵饤飯，任憑你們咀嚼。』我暗自高興。直接去拜見東林並陳述自己所見解。東林說：『依你所見之處，正坐在鑒覺中。』我疑惑不解。將從前所得的全部放下。一日，聽到僧人舉南泉（僧人名號）說道：『時人見此一株花如夢相似。』我默默有所覺悟，說：『打草只要蛇驚。』次日進入方丈室，東林問：『哪裡是巖頭（僧人名號）秘密開啟其意的地方？』我說：『今日捉敗這老賊。』東林說：『達磨大師（Bodhidharma）的性命在你手裡。』我剛要開口，突然被攔胸一拳，忽然大悟，直得汗流浹背。點頭自語道：『臨濟（僧人名號）說，黃檗（僧人名號）佛法無多子。豈是虛語嗎？』於是呈上頌詞說：『為人須為徹，殺人須見血。德山（僧人名號）與巖頭，萬里一條鐵。』東林認可了我的見解。後來主持寺院，上堂說法：『世尊不說說，迦葉（Mahākāśyapa）不聞聞。』卓拄杖說：『水流黃葉來何處？牛帶寒鴉過遠村。』上堂舉例：雪峰（僧人名號）向大眾開示說：『盡大地是個解脫門。』為什麼把手拽不入？我說：『大小雪峰話作兩橛。既然盡大地是個解脫門，用拽作么？』上堂：『一向與么去，法堂前草深一丈。一向與么來，腳下泥深三尺。且道如何即是？三年逢一閏，雞向五更啼。』上堂舉例：卍庵（僧人名號）先師道：『坐佛床，斫佛腳。不敬東家孔夫子，卻向他鄉習禮樂。』我說：『入泥入水即不無先師，爭奈寒蟬抱枯木泣盡不回頭。』卓拄杖說：『灼然有不回頭底。凈慈（寺廟名）向升子里禮汝三拜。』上堂：『三世諸佛無中說有，䕞𦿆拾花針。六代祖師有里尋無，猿猴探』

【English Translation】 English version: I followed Myokoin Gikan (monk's name) as my teacher. Initially, I visited Daigu Kouchi Shodo Daien (monk's name). Later, I heard Torin (monk's name) say to the assembly: 'There is nothing mysterious here, only wooden tag soup and iron-studded rice, let you chew.' I was secretly pleased. I went directly to visit Torin and presented my understanding. Torin said: 'According to your view, you are sitting in the midst of awareness.' I was doubtful. I discarded all that I had gained before. One day, I heard a monk cite Nansen (monk's name) saying: 'People see this flower as if in a dream.' I silently realized something, saying: 'Scaring the snake is enough by hitting the grass.' The next day, I entered the abbot's room. Torin asked: 'Where is the place where Ganto (monk's name) secretly opened his mind?' I said: 'Today, I will capture this old thief.' Torin said: 'The life of Bodhidharma (Bodhidharma) is in your hands.' As I was about to speak, I was suddenly punched in the chest and suddenly enlightened, sweating profusely. Nodding to myself, I said: 'Linji (monk's name) said, 'Obaku's (monk's name) Buddhism has no many sons.' Is it a false statement?' So I presented a verse saying: 'To be a person, one must be thorough; to kill a person, one must see blood. Deshan (monk's name) and Yantou, are a single iron bar for ten thousand miles.' Torin approved of my understanding. Later, presiding over the monastery, he ascended the hall to preach: 'The World-Honored One speaks without speaking, and Mahākāśyapa (Mahākāśyapa) hears without hearing.' He struck his staff and said: 'Where does the flowing yellow leaf come from? The crow on the back of the ox passes through a distant village.' Ascending the hall, he cited: Xuefeng (monk's name) instructed the assembly, saying: 'The entire earth is a gate of liberation.' Why pull and not enter? I said: 'Big and small Xuefeng speak in two halves. Since the entire earth is a gate of liberation, what is the use of pulling?' Ascending the hall: 'Going along with it, the grass in front of the Dharma hall is ten feet deep. Coming along with it, the mud under your feet is three feet deep. How is it? A leap year every three years, the rooster crows at the fifth watch.' Ascending the hall, he cited: Master Wan'an (monk's name) said: 'Sitting on the Buddha's bed, chopping the Buddha's feet. Disrespecting Confucius of the East, but learning etiquette in other countries.' I said: 'Entering the mud and water is not without the former master, but the cicada embraces the dead tree and cries without turning back.' He struck his staff and said: 'Surely there is no turning back. Jingci (temple name) bows to you three times in a measuring cup.' Ascending the hall: 'The Buddhas of the three worlds speak of existence from non-existence, and 䕞𦿆 pick up flower needles. The sixth patriarch seeks non-existence from existence, and the monkey searches.'

水月。去此二途如何話會。儂家不管興亡事。盡日和云占洞庭。元庵受智者請引座曰。南山有個老魔王。炯炯雙眸放電光。口似血盆呵佛祖。牙如劍樹罵諸方。幾度業風吹不動。吹得動云黃山畔。與嵩頭陀傅大士。一火破落戶。依舊孟八郎。賺他無限癡男女。開眼堂堂入鑊湯。忽有個納僧出來道。既是善知識。為甚賺人入鑊湯。只向他道。非公境界。后示寂塔于寺之南庵。

婺州智者元庵真慈禪師。潼川人姓李氏。初依成都正法出家具戒。后游講肆聽講圓覺。至四大各離今者妄身當在何處畢竟無體實同幻化。因而有省作頌曰。一顆明珠。在我這裡。撥著動著。放光動地。以呈諸講師。無能曉之者。歸以呈其師遂舉狗子無佛性話詰之。師曰。雖百千萬億公案不出此頌也。其師以為不遜乃叱出。師因南遊至廬山圓通拄搭。時卍庵為西堂為眾入室。舉僧問雲門。撥塵見佛時如何。門云。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。珊瑚枝上清風起。卍庵深肯之。

成都府昭覺紹淵禪師。上堂曰。镕瓶盤釵釧作一金。攪酥

【現代漢語翻譯】水月（Shuiyue，禪宗術語，比喻虛幻不實）。如何理解這兩種截然不同的途徑？我才不管世間的興衰成敗，整日只是與云爲伴，在洞庭湖邊消磨時光。元庵（Yuan』an，人名）應智者（Zhizhe，人名）之請，引導他入座，說道：『南山（Nanshan，地名）有個老魔王，雙眼炯炯放著電光。他的嘴巴像個血盆大口，呵斥佛祖，牙齒像劍樹一般，謾罵四方。多少次業風都吹不動他，卻能吹動云黃山（Yunhuangshan，地名）一帶。他與嵩頭陀（Song Toutuo，人名）、傅大士（Fu Dashi，人名）等人，都是些一火就著的破落戶，還是那個孟八郎（Meng Balang，人名）。他欺騙了無數癡男怨女，睜著眼睛，堂堂正正地走進鑊湯（huo tang，地獄）。』忽然有個雲遊僧出來問道：『既然是善知識（shan zhishi，指有德行的僧人），為何要欺騙人進入鑊湯？』元庵只對他說：『這不是你能理解的境界。』後來，元庵示寂（shiji，僧人去世的婉稱），塔建在寺廟南邊的庵堂。

婺州（Wuzhou，地名）智者元庵真慈禪師（Zhenci Chanshi，法號），是潼川（Tongchuan，地名）人，姓李。起初在成都（Chengdu，地名）正法寺（Zhengfa Temple，寺名）出家受戒。後來遊歷各地講堂，聽講《圓覺經》（Yuanjue Jing，經名）。聽到『四大各離，今者妄身當在何處，畢竟無體，實同幻化』時，有所領悟，作頌說道：『一顆明珠，在我這裡，撥著動著，放光動地。』拿去給各位講師看，沒有誰能理解。他回去后拿給他的師父看，師父就舉『狗子無佛性』（gouzi wu foxing，禪宗公案）的話來詰問他。元庵說：『即使有一百千萬億個公案，也超不出這首頌。』他的師父認為他不遜，就把他趕了出去。元庵於是南遊，到了廬山（Lushan，地名）圓通寺（Yuantong Temple，寺名）掛單。當時卍庵（Wan』an，人名）擔任西堂，為大眾入室說法。卍庵舉了僧人問雲門（Yunmen，人名）的話：『撥塵見佛時如何？』雲門回答：『佛亦是塵。』元庵隨聲便喝，用手指著胸口說：『佛亦是塵。』元庵又作頌說道：『撥塵見佛，佛亦是塵，問了答了，直下翻身。勸君更盡一杯酒，西出陽關無故人。』又作頌《塵塵三昧》（Chenchen Sanmei，禪宗術語）說：『缽里飯，桶裡水，別寶崑崙（Kunlun，山名）坐潭底。一塵塵上走須彌（Xumi，佛教中的山名）。明眼波斯（Bosi，指有智慧的人）笑彈指。笑彈指，珊瑚枝上清風起。』卍庵深為讚賞。

成都府（Chengdu Fu，地名）昭覺寺（Zhaojue Temple，寺名）紹淵禪師（Shaoyuan Chanshi，法號），上堂說法：『把瓶子、盤子、釵釧（chai chuan，首飾）熔化成一塊金，攪拌酥油'

【English Translation】 Shuiyue (Water Moon, a Zen term, a metaphor for illusion). How can these two different paths be understood? I don't care about the rise and fall of the world, I just spend my days with the clouds, whiling away the time by Dongting Lake (Dongting Lake, a place name). Yuan'an (Yuan'an, a person's name), at the invitation of Zhizhe (Zhizhe, a person's name), guided him to his seat and said: 'There is an old demon king in Nanshan (Nanshan, a place name), his eyes are bright and shining with electric light. His mouth is like a blood basin, scolding the Buddha, his teeth are like sword trees, cursing in all directions. Many times the karma wind cannot blow him, but it can blow the Yunhuang Mountain (Yunhuang Mountain, a place name) area. He and Song Toutuo (Song Toutuo, a person's name), Fu Dashi (Fu Dashi, a person's name) and others are all burnt-out households that catch fire easily, still that Meng Balang (Meng Balang, a person's name). He deceives countless foolish men and women, opens his eyes, and enters the cauldron soup (huo tang, hell) in a dignified manner.' Suddenly a wandering monk came out and asked: 'Since he is a good advisor (shan zhishi, refers to a virtuous monk), why deceive people into the cauldron soup?' Yuan'an only said to him: 'This is not a realm you can understand.' Later, Yuan'an passed away (shiji, a euphemism for a monk's death), and the pagoda was built in the nunnery south of the temple.

Zen Master Zhenci (Zhenci Chanshi, Dharma name) of Zhizhe Yuan'an (Zhizhe Yuan'an) in Wuzhou (Wuzhou, place name) was from Tongchuan (Tongchuan, place name), surnamed Li. At first, he became a monk and was ordained at Zhengfa Temple (Zhengfa Temple, temple name) in Chengdu (Chengdu, place name). Later, he traveled to various lecture halls to listen to the 'Surangama Sutra' (Yuanjue Jing, sutra name). When he heard 'The four great elements are separated, where should this deluded body be, after all, it has no substance, it is really like an illusion', he had an epiphany and composed a verse saying: 'A bright pearl is here with me, touching it and moving it, it shines brightly on the earth.' He took it to the lecturers, but no one could understand it. After he returned, he took it to his master, who questioned him with the saying 'The dog has no Buddha-nature' (gouzi wu foxing, a Zen koan). Yuan'an said: 'Even if there are hundreds of millions of koans, they cannot go beyond this verse.' His master thought he was disrespectful and drove him out. Yuan'an then traveled south and stayed at Yuantong Temple (Yuantong Temple, temple name) on Mount Lu (Mount Lu, place name). At that time, Wan'an (Wan'an, a person's name) was the Western Hall Master, giving Dharma talks to the public. Wan'an cited the words of a monk asking Yunmen (Yunmen, a person's name): 'What is it like when you see the Buddha by wiping away the dust?' Yunmen replied: 'The Buddha is also dust.' Yuan'an immediately shouted, pointed to his chest and said: 'The Buddha is also dust.' Yuan'an also composed a verse saying: 'Wipe away the dust to see the Buddha, the Buddha is also dust, asked and answered, turn around immediately. I advise you to drink another cup of wine, there are no old friends west of Yangguan.' He also composed a verse 'Chenchen Samadhi' (Chenchen Sanmei, a Zen term) saying: 'Rice in the bowl, water in the bucket, another treasure Kunlun (Kunlun, mountain name) sits at the bottom of the pool. Sumeru (Xumi, a mountain name in Buddhism) walks on every dust. The discerning Persian (Bosi, refers to a wise person) laughs and snaps his fingers. Laugh and snap your fingers, a clear breeze rises on the coral branch.' Wan'an deeply appreciated it.

Zen Master Shaoyuan (Shaoyuan Chanshi, Dharma name) of Zhaojue Temple (Zhaojue Temple, temple name) in Chengdu Prefecture (Chengdu Fu, place name) gave a Dharma talk: 'Melt bottles, plates, hairpins (chai chuan, jewelry) into one piece of gold, stir the ghee'

酪醍醐成一味。如是賓主道合內外安和。五位君臣齊透。四種料揀一串。放行則細雨濛濛秋風颯颯。把住則空空如也。誰敢正眼覷著。且道放行為人好。把住為人好。復曰。等閑一似秋風至。無意涼人人自涼。又上堂舉。僧問雲門。樹凋葉落時如何。云體露金風。師曰。要明陷虎之機。須是本色衲子始得。雲門大師具逸群三昧擊節叩關。于閃電光中出一隻手。與人解粘去縛拔楔抽釘。不妨好手。子細點撿將來。大似與賊過梯。昭覺即不然。忽有僧問樹凋葉落時如何。只答他道。落霞與孤鶩齊飛。秋水共長天一色。且道與雲門是同是別。復曰。止止不須說我法妙難思。又舉。趙州初見南泉問。如何是道。南泉云。平常心是道。趙州云。還假趣向也無。南泉云。擬向即乖。趙州云。不擬爭知是道。南泉云。道不屬知。不屬不知知是妄覺。不知是無記。若真達不疑之道。廓然如太虛空無有障礙。師拈曰。奇怪諸禪德。雖是沙彌初入道。一撥便轉。豈不是靈利人。南泉如善射者發箭。箭箭中紅心。若不是趙州也大難承當。便向平常心是道處。動著關棙子。去卻胸中物。喪卻目前機。頭頭上明物物上顯。便能信腳行信口道。等閑拈出著著有出身之路。以何為驗。豈不見。僧問。如何是祖師西來意。答云。庭前柏樹子。問萬法歸一

一歸何處。答云。我在青州作一領布衫重七斤。問如何是趙州。答云。東門西門南門北門。與人解粘去縛抽釘拔楔。坐斷天下人舌頭。穿過天下人鼻孔。豈不是平常心是道底關棙子。且不是饤斗底言語排疊底章句。推人在死水裡。者個便是沙彌底樣子。應當學作么生承當。乃曰。欲行千里一步為初。白日青天快著精彩。

西禪需禪師法嗣

福州鼓山木庵安永禪師。閩縣吳氏子。弱冠為僧。未幾謁懶庵于雲門。一日入室。庵曰。不問有言不問無言世尊良久。不得向世尊良久處會。隨後便喝。倏然契悟作禮曰。不因今日問爭喪目前機。庵許之。住後上堂。要明個事須是具擊石火閃電光底手段。方能險峻巖頭全身放舍。白雲深處得大安居。如其覷地覓金針。直下腦門須迸裂。到這裡假饒見機而變。不犯鋒铓全身獨脫。猶涉泥水。只如本分全提一句。又作么生道。擊拂子曰。淬出七星光燦爛。解拈天下任橫行。上堂舉。睦州示眾云。諸人未得個入處須得個入處。既得個入處不得忘卻老僧。師曰。恁么說話面皮厚多少。木庵則不然。諸人未得個入處須得個入處。既得個入處直須飏下入處始得。上堂拈拄杖曰。臨濟小廝兒未曾當頭道著。今日全身放憨。也要諸人知有。擲拄杖下座。僧問。須彌頂上翻身倒卓時如何。師

【現代漢語翻譯】現代漢語譯本：問：最終歸宿在哪裡？答：我在青州做了一件重七斤的布衫。問：如何是趙州（地名，也指趙州禪師的禪風）？答：東門、西門、南門、北門。為人們解除束縛，拔除煩惱的釘子。截斷天下人的口舌爭辯，穿透天下人的執迷。這難道不是平常心是道的關鍵所在嗎？這些不是堆砌辭藻的言語，也不是排列章節的語句，而是把人推入死水之中。這才是沙彌（佛教出家男子）應有的樣子。應當學著如何承擔？於是說：想要走千里路，第一步是開始。光天化日之下，要快速展現精彩之處。

西禪需禪師的法嗣

福州鼓山木庵安永禪師，閩縣吳氏之子。年輕時出家為僧。不久拜訪雲門的懶庵禪師。一天進入方丈室，懶庵說：『不問有言，不問無言，世尊良久（釋迦牟尼佛長時間沉默）。』不得在世尊良久之處領會。隨後便喝斥。木庵禪師忽然領悟，作禮說：『如果不是今天發問，怎能失去眼前的機會。』懶庵禪師認可了他。住持寺院後上堂說法：想要明白這件事，必須具備擊石火、閃電光般的手段，才能在險峻的巖頭全身放下，在白雲深處獲得大安居。如果只是低頭尋找金針，立刻腦門就要迸裂。到了這裡，即使能見機行事，不觸犯鋒芒而全身脫離，仍然是身陷泥水。那麼，本來面目完全提起的這一句，又該怎麼說呢？』擊打拂塵說：『淬鍊出七星般燦爛的光芒，能夠隨心所欲地縱橫天下。』上堂說法，舉例睦州禪師開示大眾說：『各位如果沒有得到入門之處，必須得到一個入門之處。既然得到了入門之處，就不要忘記老僧。』木庵禪師說：『這樣說話，臉皮有多厚啊！木庵則不然。各位如果沒有得到入門之處，必須得到一個入門之處。既然得到了入門之處，就必須拋下入門之處才行。』上堂說法，拿起拄杖說：『臨濟禪師的小廝們，未曾當頭說中要害。今天我全身放憨，也要讓各位知道有這麼回事。』扔下拄杖下座。有僧人問：『在須彌山頂上翻身倒立時，如何是好？』

【English Translation】 English version: Question: Where does one ultimately return? Answer: I made a cloth robe in Qingzhou weighing seven pounds. Question: What is Zhaozhou (a place name, also referring to the Zen style of Zen Master Zhao Zhou)? Answer: East gate, west gate, south gate, north gate. Untying people's bonds, removing the nails of vexation. Cutting off the tongues of all people's disputes, piercing through the delusions of all people. Isn't this the key to the ordinary mind being the Way? These are not words piled up with rhetoric, nor sentences arranged in chapters, but pushing people into dead water. This is what a novice monk (Buddhist male monastic) should be like. How should one learn to undertake this? Then he said: To travel a thousand miles, the first step is the beginning. In broad daylight, quickly display the brilliance.

Successor of Zen Master Xichan Xu

Zen Master Mu'an Anyong of Gushan in Fuzhou was the son of the Wu family of Min County. He became a monk at a young age. Soon after, he visited Zen Master Lan'an of Yunmen. One day, entering the abbot's room, Lan'an said: 'Not asking about words, not asking about no words, the World-Honored One was silent for a long time (Sakyamuni Buddha was silent for a long time).' One must not comprehend at the place of the World-Honored One's silence. Then he shouted. Zen Master Mu'an suddenly realized and bowed, saying: 'If it weren't for today's question, how could I lose the opportunity before my eyes?' Zen Master Lan'an approved of him. After residing in the temple, he ascended the hall to preach: 'To understand this matter, one must have the means of striking a stone to produce fire, like lightning, to be able to completely let go on the precipitous cliff and obtain great peace in the depths of the white clouds. If one only looks down to find a golden needle, one's head will burst open immediately. Even if one can adapt to the situation here, and escape unscathed without touching the sharp edge, one is still mired in muddy water. So, how should one speak of this sentence that fully raises the original face?' He struck the whisk and said: 'Tempered out the brilliant light like the seven stars, able to roam the world at will.' Ascending the hall to preach, he cited Zen Master Muzhou's instruction to the public: 'If you have not obtained an entry point, you must obtain an entry point. Since you have obtained an entry point, do not forget the old monk.' Zen Master Mu'an said: 'How thick is the skin to speak like this! Mu'an is not like that. If you have not obtained an entry point, you must obtain an entry point. Since you have obtained an entry point, you must throw away the entry point.' Ascending the hall to preach, he picked up the staff and said: 'The servants of Zen Master Linji have never hit the nail on the head. Today, I am completely foolish, and I also want you to know that there is such a thing.' He threw down the staff and descended from the seat. A monk asked: 'When turning upside down on the top of Mount Sumeru, what is it like?'

曰。未曾見毛頭星現。曰恁么則傾湫倒岳去也。師曰。莫亂做。僧便喝。師曰。雷聲浩大雨點全無。

溫州龍翔柏堂南雅禪師。上堂曰。瑞峰頂上棲鳳亭邊。一杯淡粥相依。百衲矇頭打坐。二祖禮三拜依位而立。已是周遮。達磨老臊胡分盡髓皮。一場狼籍。其餘之輩何足道哉。柏堂恁么道。還免諸力撿責也無。拍繩床云。洎合停囚長智。上堂曰。大機貴直截。大用貴頓發。縱有嚙鏃機。一錘須打殺。何故我王庫內無如是刀。上堂。紫蕨伸拳筍破梢。楊花飛盡綠陰交。分明西祖單傳句。黃栗留鳴燕語巢。這裡見得諦信得及。若約諸方決定明窗下安排。龍翔門下直是一槌槌殺。何故不是與人難共住。大都緇素要分明。

福州天王志清禪師。上堂豎起拂子云。只這個天不能蓋地不能載。遍界遍空成團成塊。到這裡三世諸佛向甚麼處摸索。六代祖師向甚麼處提持。天下衲僧向甚麼處名邈。除非自得自證便乃敲唱雙行。雖然如是。未是衲僧行履處。作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行。

南劍州劍門安分庵主。少與木庵同肄業。安國后依懶庵未有深證。辭謁徑山大慧。行次江干仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上

【現代漢語翻譯】現代漢語譯本：僧問：『未曾見毛頭星（彗星）出現。』師說：『這樣說來，就是傾倒湫池，推倒山嶽了。』師說：『不要胡亂猜測。』僧人便喝（一聲）。師說：『雷聲很大，雨點卻全無。』溫州龍翔柏堂南雅禪師，上堂說法：『瑞峰頂上，棲鳳亭邊，一杯淡粥，彼此相依。身披百衲衣，矇頭打坐。二祖慧可向達摩禮拜三拜后，依位而立，已經是多此一舉。達摩老臊胡（達摩祖師）將髓、皮都分盡，只是一場狼藉。其餘的人，又有什麼值得一提的呢？』柏堂我這樣說，還能免去各位的撿擇嗎？』拍打禪床說：『簡直是停囚長智（比喻措施不當，反而耽誤事情）。』上堂說法：『大機（指重要的時機）貴在直截了當，大用（指重要的作用）貴在頓然爆發。縱然有能咬斷箭頭的利箭，也要一錘打殺。』為什麼呢？『因為我王庫內沒有這樣的刀。』上堂說法：『紫蕨伸展拳頭，竹筍破梢而出，楊花飛盡，綠蔭交織。分明是西祖（指達摩）單傳的語句，黃鸝鳥鳴叫，燕子築巢。』在這裡見得真切，信得及。如果按照諸方（各處）的說法，決定要在明窗下安排。龍翔門下，直接就是一錘錘殺。為什麼呢？『不是與人難以共同生活，而是因為大家都要分清黑白。』福州天王志清禪師，上堂，豎起拂子說：『就這個東西，天不能覆蓋，地不能承載，遍及整個世界，充滿整個虛空，成為一個團，一個塊。』到這裡，三世諸佛向什麼地方摸索？六代祖師向什麼地方提持？天下衲僧向什麼地方名邈？除非自己領悟，自己證得，才能敲唱並行。雖然如此，還不是衲僧的行履處。』什麼是衲僧的行履處？『在是非之海中橫身進入，在豺狼虎豹的叢林中縱步行走。』南劍州劍門安分庵主，年輕時與木庵一同學習。安國之後，依止懶庵，但沒有深刻的證悟。於是辭別，去拜謁徑山大慧。走到江邊時，仰望宮闕，聽到街司喝令侍郎到來，忽然大悟。作偈說：『幾年來這件事一直掛在心懷，問遍各處，眼睛始終沒有打開。肝膽此時都破裂了，一聲江上'

【English Translation】 English version: Monk asked: 'I have never seen a comet appear.' The master said: 'In that case, it would be like overturning a pool and collapsing a mountain.' The master said: 'Don't make wild guesses.' The monk then shouted (once). The master said: 'The thunder is loud, but there is no rain at all.' Zen Master Nanya of Baitang, Longxiang Monastery, Wenzhou, ascended the hall and said: 'On the peak of Ruifeng, beside the Qifeng Pavilion, a cup of thin porridge, relying on each other. Wearing a patched robe, sitting in meditation with the head covered. Huike (the Second Patriarch) bowing three times to Bodhidharma and standing in his place is already superfluous. Old barbarian Bodhidharma has completely distributed his marrow and skin, it's just a mess. What else is worth mentioning about the rest?' Baitang, when I say this, can I avoid everyone's scrutiny?' He struck the Zen bed and said: 'It's simply delaying prisoners to increase wisdom (a metaphor for inappropriate measures that delay matters).』 Ascending the hall, he said: 'Great opportunity values directness, great use values sudden eruption. Even if there is an arrow that can bite through the arrowhead, it must be killed with one hammer.' Why? 'Because there is no such knife in my king's treasury.' Ascending the hall, he said: 'The purple ferns stretch out their fists, the bamboo shoots break through the tips, the willow catkins fly away, and the green shade is intertwined. It is clear that it is the single transmission sentence of the Western Patriarch (Bodhidharma), the orioles sing, and the swallows build their nests.' If you see it clearly here and believe it, if you arrange it under the bright window according to the sayings of various places, Longxiang's disciples will directly kill it with one hammer. Why? 'It's not that it's difficult to live with people, but because everyone wants to distinguish between black and white.' Zen Master Zhiqing of Tianwang Monastery, Fuzhou, ascended the hall, raised his whisk and said: 'Just this thing, the sky cannot cover it, the earth cannot bear it, it pervades the entire world, fills the entire void, becoming a ball, a lump.' At this point, where do the Buddhas of the three worlds grope? Where do the six generations of patriarchs hold on to? Where do the monks of the world name it? Unless you realize it yourself and prove it yourself, you can knock and sing in parallel. Even so, it is not the place where monks walk.' What is the place where monks walk? 'Enter the sea of right and wrong, walk freely in the jungle of jackals and tigers.' Abbot Anfen of Jianmen Nunnery, Nanjian Prefecture, studied with Mu'an in his youth. After Anguo, he relied on Lan'an, but did not have deep realization. So he bid farewell and went to visit Dahui of Jingshan. When he arrived at the riverbank, he looked up at the palace and heard the street official shouting for the arrival of the vice minister, and suddenly he had a great enlightenment. He composed a verse saying: 'For several years, this matter has been hanging in my heart, I have asked everywhere, but my eyes have never opened. My liver and gallbladder are now broken, a sound on the river'

侍郎來。遂徑回西禪。懶庵迎之付以伽梨。自爾不規所寓。后庵居劍門。化被嶺表學者從之。所作偈頌走手而成。凡千餘首盛行於世。示眾。這一片田地。汝等諸人且道。天地未分已前在甚麼處。直下徹去已是鈍置。爾分上不少了也。更若擬議思量。何啻白雲萬里。驀拈拄杖打散大眾。示眾。上至諸佛下及眾生。性命總在山僧手裡。檢點將來有沒量罪過。還有檢點得出者么。卓拄杖一下曰。冤有頭債有主。遂左右顧視曰。自出洞來無敵手。得饒人處且饒人。示眾。十五日已前天上有星皆拱北。十五日已後人間無水不朝東。已前已后總拈卻。到處鄉談各不同。乃屈指曰一二三四五六七八九十十一十二十三十四。諸兄弟今日是幾。良久曰。本店買賣分文不賒。

教忠光禪師法嗣

臨安府凈慈混源曇密禪師。天臺盧氏子。依資福道榮出家。十六圓具習臺教。棄參大慧于徑山。謁雪巢一此庵元。入閩留東西禪無省發之。泉南教忠俾悅眾解職歸前資。偶舉香嚴擊竹因緣。豁然契悟述偈呈忠。忠舉玄沙未徹語詰之無滯。忠曰。子方可見妙喜。即辭往梅楊服勤四載。住後上堂。諸佛出世打劫殺人。祖師西來吹風放火。古今善知識佛口蛇心。天下衲僧自投籠檻。莫有天然氣概特達丈夫。為宗門出一隻手主張佛法者么。良久

【現代漢語翻譯】現代漢語譯本侍郎來了。於是直接返回西禪。懶庵迎接他，並把袈裟交給他。從此以後，侍郎不再固定居住的地方。後來懶庵居住在劍門，他的教化普及到嶺南一帶，學者們紛紛跟隨他。他所作的偈頌信手拈來，總共有千餘首，在世上廣為流傳。他向大眾開示說：『這一片田地，你們這些人說說看，在天地還沒有分開之前，它在哪裡？』如果直接徹底地說出來，那就是遲鈍了。你們的本分一點也不少。如果還要擬議思量，那就像白雲萬里一樣遙遠。』說完，他突然拿起拄杖打散大眾。他又向大眾開示說：『上至諸佛，下至眾生，性命都在山僧手裡。』檢查起來，有無數的罪過。還有能檢查得出來的人嗎？』他用拄杖敲了一下地面，說：『冤有頭，債有主。』於是左右環顧，說：『自從出洞以來，我沒有遇到過對手，得饒人處且饒人。』他又向大眾開示說：『十五日以前，天上的星星都拱衛著北極星；十五日以後，人間的水都朝著東方流。』把以前和以後都拋開，到處鄉音各不相同。』於是屈指說：『一、二、三、四、五、六、七、八、九、十、十一、十二、十三、十四。各位兄弟，今天是多少號？』良久，他說：『本店買賣，分文不賒欠。』

教忠光禪師的法嗣

臨安府凈慈混源曇密禪師，是天臺盧氏的兒子。依從資福道榮出家。十六歲時受具足戒，學習天臺宗的教義。後來放棄學習，到徑山參拜大慧宗杲（Dahui Zonggao，禪師）。又去拜見雪巢一庵元（Xuechao Yiyuan，禪師）。到福建，留在東西禪寺，沒有領悟。泉南教忠禪師讓他高興地接替眾人，解除職務，回到以前的資歷。偶然間，他提起香嚴智閑（Xiangyan Zhixian，禪僧）擊竹開悟的因緣，豁然開悟，寫了偈頌呈給教忠禪師。教忠禪師舉玄沙師備（Xuansha Shibei，禪師）未徹悟的話來詰問他，他回答得毫無滯礙。教忠禪師說：『你現在才可以見到大慧宗杲了。』曇密禪師於是告辭，前往梅楊，服勞四年。住持後上堂說法：『諸佛出世，是打劫殺人；祖師西來，是吹風放火；古今的善知識，是佛口蛇心；天下的衲僧，是自投羅網。難道沒有天然氣概、特達的丈夫，為宗門出一隻手，主張佛法嗎？』良久。

【English Translation】 English version The vice-minister came. Then he went straight back to Xichan (West Chan monastery). Lan'an (Lazy Hermitage) greeted him and gave him the kasaya (Buddhist robe). From then on, he did not fix his residence. Later, Lan'an lived in Jianmen (Sword Gate), and his teachings spread to the Lingnan (south of the mountains) area, and scholars followed him. The verses he composed were readily available, totaling more than a thousand, and were widely circulated in the world. He instructed the assembly, saying, 'This piece of land, what do you all say, where was it before heaven and earth were separated?' To say it directly and thoroughly is to be dull. Your share is not less at all. If you still want to deliberate and think, it is as far away as ten thousand miles of white clouds.' After speaking, he suddenly picked up his staff and dispersed the assembly. He further instructed the assembly, saying, 'From the Buddhas above to the sentient beings below, their lives are all in the hands of this mountain monk.' Upon inspection, there are countless sins. Is there anyone who can find them?' He struck the ground with his staff and said, 'Debts have debtors, grievances have those who caused them.' Then he looked around and said, 'Since coming out of the cave, I have had no rivals. Where it is possible to forgive, then forgive.' He further instructed the assembly, saying, 'Before the fifteenth day, the stars in the sky all arch towards the North Star; after the fifteenth day, the water in the world all flows towards the east.' Throw away both before and after, and the local accents are different everywhere.' Then he counted on his fingers, saying, 'One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen. Brothers, what day is it today?' After a long silence, he said, 'This shop's business does not offer credit for even a penny.'

Successor of Chan Master Jiaozhong Guang

Chan Master Hunyuan Tanmi of Jingci Monastery in Lin'an Prefecture was a son of the Lu family of Tiantai. He left home under Daorong of Zifu Monastery. At the age of sixteen, he received full ordination and studied the teachings of the Tiantai school. Later, he abandoned his studies and went to Jingshan to pay homage to Dahui Zonggao (Dahui Zonggao, a Chan master). He also went to see Xuechao Yiyuan (Xuechao Yiyuan, a Chan master). He stayed in the East and West Chan monasteries in Fujian without any enlightenment. Chan Master Jiaozhong of Quannan happily let him succeed the assembly, relieved him of his duties, and returned him to his previous position. By chance, he mentioned the story of Xiangyan Zhixian (Xiangyan Zhixian, a Chan monk) attaining enlightenment by striking bamboo, and he suddenly became enlightened, writing a verse to present to Chan Master Jiaozhong. Chan Master Jiaozhong used the words of Xuansha Shibei (Xuansha Shibei, a Chan master) who had not yet attained enlightenment to question him, and he answered without any hesitation. Chan Master Jiaozhong said, 'Now you can see Dahui Zonggao.' Tanmi then bid farewell and went to Meiyang, where he served diligently for four years. After becoming the abbot, he ascended the hall and said, 'The Buddhas appearing in the world is like robbery and murder; the patriarchs coming from the West is like blowing wind and setting fire; the good teachers of ancient and modern times have the mouths of Buddhas and the hearts of snakes; the monks of the world throw themselves into cages. Is there no man of natural spirit and extraordinary talent who can lend a hand to the Chan school and uphold the Dharma?' He paused for a long time.

曰。設有也須斬為三段。上堂。德山小參不答話。千古叢林成話霸。問話者三十棒。慣能說訶說夯。時有僧出。的能破的。德山便打。風流儒雅。某甲話也未問。頭上著枷腳下著匝。爾是那裡人。一回相見一傷神。新羅人把手笑欣欣。未跨船舷好與三十棒。依前相廝誑混源。今日恁么批判。責情好與三十棒。且道是賞是罰。具參學眼者試辨看。上堂舉。雲門問僧。光明寂照遍河沙因緣。師曰。平地撈魚鰕。遼天射飛鶚。跛腳老雲門。千錯與萬錯。

泉州法石中庵慧空禪師。贛州蔡氏子。春日上堂拈拄杖卓一下曰。先打春牛頭。又卓一下曰。后打春牛尾。驚起虛空入藕絲里。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。拊掌大笑歡喜。且道歡喜個甚麼。春風昨夜入門來。便見千花生碓嘴。上堂。千家樓閣一霎秋風。只如襟袖涼生。不覺園林葉落。於斯薦得觸處全真。其或未然。且作寒溫相見。上堂舉。金剛經云。佛告須菩提。爾所國土中所有眾生若干種心。如來悉知。何以故。如來說諸心皆為非心是名為心。要會么。春風得意馬蹄疾。一日看盡長安花。僧問。先佛垂範禁足安居。未審是何宗旨。曰琉璃缽內拓須彌。僧便喝。師便打。

東禪岳禪師法嗣

福州鼓山宗逮禪師上堂。世尊道。應如是知如

【現代漢語翻譯】現代漢語譯本：說：即使有，也必須斬為三段。上堂說法。德山（Deshan，人名）小參時不回答問題，千百年來叢林都拿這個當笑話。問話的人要挨三十棒，他慣於呵斥和棒打。當時有個僧人出來，說：『確實能破斥你的說法。』德山便打他，真是風流儒雅。我話還沒問，頭上就戴著枷鎖，腳下就套著刑具。你是哪裡人？一回相見一傷神。新羅（Xinluo，古國名）人握著手笑著，非常高興。還沒登上船舷，就先給你三十棒。依舊互相欺騙，混淆本源。今天這樣批判，責備你的情意，應該給你三十棒。且說這是賞還是罰？有參學眼力的人試試辨別看看。上堂舉例。雲門（Yunmen，人名）問僧人：『光明寂照遍河沙因緣。』師說：『在平地上撈魚蝦，在遼闊的天空射飛鳥。』跛腳的老雲門，千錯萬錯。

泉州法石中庵慧空禪師，是贛州蔡氏的兒子。春日上堂，拿起拄杖敲了一下說：『先打春牛頭。』又敲了一下說：『后打春牛尾。』驚動了虛空，進入藕絲里。釋迦（Shijia，佛名）無路可走，隱藏軌跡，彌勒（Mile，菩薩名）急忙逃走千里。文殊（Wenshu，菩薩名）卻知道落腳之處，拍手大笑，非常歡喜。且說歡喜個什麼？春風昨夜進了門，便看見千花生在碓嘴。上堂說法。千家樓閣，一陣秋風吹過。就像衣襟袖口感到涼意，不知不覺園林里的葉子都落了。在這裡領會到，到處都是真理。如果還沒領會到，那就先作寒暄問候。上堂舉例。《金剛經》（《Jin Gang Jing》，佛教經典）說：『佛告訴須菩提（Xubuti，人名），你所處的國土中所有眾生的各種心念，如來完全知道。為什麼呢？如來說的各種心念，都可說為非心，這才叫做心。』想要領會嗎？春風得意，馬蹄飛快，一天看盡長安（Changan，古都名）花。僧人問：『先佛垂範，禁足安居，不知道是什麼宗旨？』答：『在琉璃缽內開闢須彌山（Xumi Shan，山名）。』僧人便大喝一聲。禪師便打他。

東禪岳禪師的法嗣

福州鼓山宗逮禪師上堂說法。世尊（Shizun，佛的尊稱）說：『應如是知如'

【English Translation】 English version: Said: Even if there is, it must be cut into three sections. Ascending the hall. Deshan (Deshan, a person's name) did not answer questions during small gatherings, and for thousands of years, the jungle has used this as a joke. Those who ask questions will be beaten thirty times, and he is accustomed to scolding and beating. At that time, a monk came out and said, 'Indeed, I can refute your statement.' Deshan then beat him, truly elegant and refined. I haven't even asked a question, and I'm already wearing shackles on my head and fetters on my feet. Where are you from? One meeting, one heartbreak. The people of Silla (Xinluo, an ancient country name) shook hands and laughed, very happy. Before boarding the ship, I'll give you thirty blows first. Still deceiving each other, confusing the origin. Today, criticizing like this, blaming your feelings, you should be given thirty blows. Let's say this is a reward or a punishment? Those with the eye of learning, try to discern and see. Ascending the hall to give an example. Yunmen (Yunmen, a person's name) asked the monk: 'The light shines everywhere, the cause and condition of the Ganges River.' The master said: 'Catching fish and shrimp on flat ground, shooting flying birds in the vast sky.' The lame old Yunmen, a thousand mistakes and ten thousand mistakes.

Zen Master Huikong of Zhong'an, Fashi Temple, Quanzhou, was the son of the Cai family in Ganzhou. On a spring day, ascending the hall, he picked up his staff and tapped it once, saying: 'First beat the head of the spring ox.' Then he tapped it again, saying: 'Then beat the tail of the spring ox.' Startled the void, entering the lotus root silk. Shakyamuni (Shijia, Buddha's name) has no way to go, hiding his tracks, Maitreya (Mile, Bodhisattva's name) hurriedly fled thousands of miles. Manjushri (Wenshu, Bodhisattva's name) knew where to land, clapped his hands and laughed, very happy. Let's say, what is there to be happy about? The spring breeze entered the door last night, and I saw thousands of flowers growing on the mouth of the mortar. Ascending the hall to preach. Thousands of pavilions, a gust of autumn wind blows. Just like feeling the coolness in the sleeves, unconsciously the leaves in the garden have fallen. Realizing here that truth is everywhere. If you haven't realized it yet, then first make polite greetings. Ascending the hall to give an example. The Diamond Sutra (Jin Gang Jing, Buddhist scripture) says: 'The Buddha told Subhuti (Xubuti, a person's name), all the various thoughts of all sentient beings in your country, the Tathagata knows completely. Why? The various thoughts spoken by the Tathagata can all be said to be non-mind, and this is called mind.' Want to understand? The spring breeze is proud, the horse's hooves are fast, and I see all the flowers of Chang'an (Changan, ancient capital name) in one day. A monk asked: 'The former Buddha set an example, forbidding feet and living in peace, I don't know what the purpose is?' Answer: 'Opening up Mount Sumeru (Xumi Shan, mountain name) in a glass bowl.' The monk then shouted loudly. The Zen master then beat him.

The Dharma successor of Zen Master Yue of Dongchan

Zen Master Zongdai of Gushan Temple in Fuzhou ascended the hall to preach. The World Honored One (Shizun, the Buddha's honorific title) said: 'Should know thus.'

是見如是信解不生法相。遂喝曰。玉本無瑕卻有瑕。

西禪凈禪師法嗣

福州乾元宗穎禪師。上堂卓拄杖曰。性燥漢只在一槌。靠拄杖曰。靈利人不勞再舉。而今莫有靈利底么。良久曰。比擬張麟兔亦不遇。

開善謙禪師法嗣

建寧府仙州山吳十三道人。每以已事扣諸禪及開善。歸結茆于其左。遂往給侍。紹興庚申三月八日夜適然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。啐地折時真慶快。死生凡聖盡平沈。仙州山下呵呵笑。不負相期宿昔心。

無用全禪師法嗣

育王笑翁禪師諱妙堪。四明毛氏子。廣顙平頂骨清氣豪。十歲從野庵道欽受釋氏學。參松源岳于靈隱不契。往天童參無用全公。無用問曰。行腳僧遊山僧。師曰。行腳僧。無用曰。如何是行腳事。師以坐具便摵。無用曰。此僧敢來者里捋虎鬚參堂去。室中常示以狗子無佛性話。一日擬開口。無用以竹篦劈口便打。師應聲呈偈云。大荼毒鼓。轟天震地。轉腦回頭。橫屍萬里。無用頷之。久之侍香。辭去西遊歷登諸老門。迨出世妙勝嗣無用。遷金文移。光孝乙亥大旱禱雨。州治郡將以道居左偏。師謂釋左道右舊有成法。力爭不可。退歸雪竇申明于朝得旨仍舊乃已。史衛王薦師領檯之報

【現代漢語翻譯】是見到如此的信解，不生起對法相的執著。於是呵斥道：『玉本來沒有瑕疵，卻偏偏有了瑕疵。』

西禪凈禪師的法嗣

福州乾元宗穎禪師。上堂時，用拄杖敲擊地面說：『性子急躁的人，只在一擊之間。』靠著拄杖說：『靈敏的人，不用再次舉起。』現在莫有靈敏的人嗎？良久后說：『比擬張麟，兔子也遇不到。』

開善謙禪師的法嗣

建寧府仙州山吳十三道人。常常用自己的事情請教各位禪師和開善禪師，最後在開善禪師的住所左邊結廬而居，前往侍奉。紹興庚申年三月初八的夜晚，偶然開悟，寫了一首偈呈給開善禪師說：『原來沒有一絲縫隙，觸碰到便光輝四射。既然是千金之寶，何須用來打麻雀呢？』開善禪師回答說：『啐地一聲折斷時，真是痛快！生死凡聖都歸於平靜。仙州山下呵呵大笑，不辜負我們過去相期的心意。』

無用全禪師的法嗣

育王笑翁禪師，法名妙堪。四明毛氏之子。寬廣的額頭，平坦的頭頂，氣質清朗豪邁。十歲時跟隨野庵道欽學習佛法。在靈隱寺參訪松源岳禪師，未能契合。前往天童寺參訪無用全公。無用全公問道：『行腳僧遊山僧。』禪師回答說：『行腳僧。』無用全公說：『什麼是行腳事？』禪師拿起坐具就摔了過去。無用全公說：『這個僧人敢在這裡捋虎鬚，去參堂吧。』在禪房中常常用『狗子無佛性』的話來開示他。一天，禪師剛要開口，無用全公用竹篦劈頭就打。禪師應聲呈上一首偈說：『大荼毒鼓，轟天震地。轉腦回頭，橫屍萬里。』無用全公點頭認可。很久以後，禪師擔任侍香，辭別后西遊，歷訪各位老禪師。等到出世在妙勝寺，繼承了無用全公的法脈。遷往金文寺。移居光孝寺。乙亥年大旱，祈雨。州府的官員認為寺廟居於左邊不正。禪師說釋左道右，舊有成法，極力爭辯，最終得以維持原狀。史衛王推薦禪師主持臺州的報恩寺。

【English Translation】 Seeing such faith and understanding, the mind does not give rise to attachment to the characteristics of phenomena (法相, Dharma characteristics). Thereupon, he shouted: 'The jade is originally flawless, yet it has flaws.'

Successor of Zen Master Xichan Jing

Zen Master Zongying of Qianyuan Temple in Fuzhou. During the Dharma talk, he struck the ground with his staff and said: 'An impatient person only needs one strike.' Leaning on the staff, he said: 'A clever person does not need to raise it again.' Are there any clever people here now? After a long pause, he said: 'Even if you compare it to Zhang Lin, you still won't encounter the rabbit.'

Successor of Zen Master Kaishan Qian

Wu Shisan, a Daoist of Xianzhou Mountain in Jianning Prefecture. He often consulted various Zen masters and Zen Master Kaishan about his own affairs, and finally built a hut to the left of Kaishan's residence, where he went to serve him. On the night of the eighth day of the third month of the Gengshen year of the Shaoxing era, he suddenly attained enlightenment and presented a verse to Kaishan, saying: 'Originally, there is no seam or crack; when touched, it shines brightly. Since it is a treasure worth a thousand gold, why use it to shoot sparrows?' Kaishan replied: 'When it is broken with a 'tsui' sound, it is truly joyful! Birth, death, the mundane, and the sacred all sink into tranquility. Laughing heartily below Xianzhou Mountain, I have not failed the heart of our past expectations.'

Successor of Zen Master Wuyong Quan

Zen Master Xiaoweng of Yuhuang Temple, whose name was Miaokan. He was a son of the Mao family of Siming. He had a broad forehead, a flat crown, and a clear and heroic spirit. At the age of ten, he followed Yaan Daoqin to study Buddhism. He visited Zen Master Songyuan Yue at Lingyin Temple but did not attain accord. He went to Tiantong Temple to visit Master Wuyong Quan (無用全公, Master Wuyong Quan). Wuyong asked: 'A traveling monk or a mountain monk?' The master replied: 'A traveling monk.' Wuyong said: 'What is the affair of a traveling monk?' The master threw his sitting cloth. Wuyong said: 'This monk dares to stroke the tiger's whiskers here; go to the meditation hall.' In his room, he often used the saying 'A dog has no Buddha-nature' (狗子無佛性, Gouzi Wufoxing) to instruct him. One day, as the master was about to speak, Wuyong struck him in the face with a bamboo staff. The master responded with a verse: 'The great tea poison drum, shakes heaven and earth. Turning the head, corpses lie for ten thousand miles.' Wuyong nodded in approval. After a long time, the master served as incense attendant. He bid farewell and traveled west, visiting various old masters. When he came forth to the world at Miaosheng Temple, he inherited the Dharma lineage of Wuyong. He moved to Jinwen Temple. He moved to Guangxiao Temple. In the Yihai year, there was a great drought, and he prayed for rain. The officials of the state and prefecture considered the temple to be improperly located on the left. The master said that the left and right of Buddhism and Taoism were established customs, and he argued strongly, finally succeeding in maintaining the original state. Shi Wei Wang recommended the master to lead the Baoben Temple in Taizhou.

恩。天臺舊無律宗。師議合十寺為大剎。築壇場闡揚毗尼。朝命徙虎丘領雪峰三年。升住靈隱。衛王創大慈成請師開山。師審法立度去浮務約。雖大智復作無以易之。衛王薨退居上柏。臺州使君陳公遣使以瑞巖邀之於道。師勉領寺事逾月遂行。無何江心牒至。監丞史公強之。乃起黽勉絕江。明年廷臣奏令僧道買紫衣師號。俾以衣號住持。師以為審如是。則千金之子皆可主法。吾道殆矣。奏疏殿陛上書廟堂。其議遂寢。詔徙育王。興建居多。既而天童除書至不應。戊申春師寢疾。通守永嘉曹公等入山問疾。從容敘世契。移頃命紙筆書遺表。作寺丞張公書援山谷晦堂例請主後事。書四句偈辭眾云。業鏡高懸。七十二年。一槌擊碎。大道坦然。置筆與曹公訣別右脅而逝。

天童華禪師法嗣

慶元府天童密庵咸杰禪師。福州鄭氏子。母夢廬山老僧入舍而生。自幼穎悟出家為僧。不憚遊行遍參知識。后謁應庵于衢之明果庵。孤硬難入屢遭呵。一日庵問。如何是正法眼。師遽答曰。破沙盆。庵頷之。未幾辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無㾗。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要汝遵。出世衢之烏巨。次遷祥符蔣山

【現代漢語翻譯】現代漢語譯本：天臺山地區過去沒有律宗。華禪師商議聯合十座寺廟建立一個大型寺院，建造壇場來弘揚毗尼（Vinaya，戒律）。朝廷命令他遷往虎丘，主管雪峰寺三年。之後，他升任靈隱寺住持。衛王建造了大慈寺，建成后邀請華禪師去開山。華禪師仔細審查寺院的法規，確立制度，去除浮誇，力求簡約。即使是大智禪師再次出現，也無法改變他所制定的規矩。衛王去世后，華禪師退居上柏。臺州使君陳公派使者在路上用瑞巖寺的住持之位邀請他，華禪師勉強答應主持寺院事務一個月后便前往。不久，江心寺的邀請函也到了，監丞史公極力邀請他，於是華禪師勉強渡江前往。第二年，朝廷大臣上奏，要求僧人和道士購買紫衣和師號，以便用這些衣號來主持寺院。華禪師認為如果這樣，那麼富家子弟都可以主持佛法，我們的道義就危險了。他向朝廷上奏章，向廟堂上書，最終這個提議被擱置。朝廷下詔讓他遷往育王寺，他興建了很多建築。不久，天童寺的邀請函也到了，但他沒有答應。戊申年春天，華禪師生病了，通守永嘉曹公等人入山探望他的病情，從容地敘述世間的交情。過了一會兒，他命人拿來紙筆，寫下遺表，模仿寺丞張公請求山谷和晦堂禪師的例子，請求安排後事。他寫下四句偈辭告別眾人：『業鏡高懸，七十二年，一槌擊碎，大道坦然。』放下筆，與曹公訣別，右脅而逝。

天童華禪師的法嗣

慶元府天童密庵咸杰禪師（Xianjie，禪師名），是福州鄭氏之子。他的母親夢見廬山的老僧進入家中而生下他。他從小就聰明穎悟，出家為僧。他不怕辛勞，廣泛參訪各位知識淵博的人。後來，他拜訪應庵禪師在衢州的明果庵。因為他過於孤僻剛硬，難以入門，多次遭到呵斥。有一天，應庵禪師問：『如何是正法眼？』咸杰禪師立刻回答說：『破沙盆。』應庵禪師點頭認可。不久，咸杰禪師辭別應庵禪師回家探親。應庵禪師送他一首偈：『大徹投機句，當陽廓頂門。相從今四載，徴詰洞無㾗。雖未付缽袋，氣宇吞乾坤。卻把正法眼，喚作破沙盆。此行將省覲，切忌便跺跟。吾有末後句，待歸要汝遵。』咸杰禪師出世于衢州的烏巨寺，之後遷往祥符蔣山寺。

【English Translation】 English version: In the past, Tiantai did not have the Vinaya School. The Master discussed uniting ten temples to establish a large monastery, building altars to propagate the Vinaya (discipline). The court ordered him to move to Huqiu, to lead Xuefeng Temple for three years. After that, he was promoted to abbot of Lingyin Temple. Prince Wei built Daci Temple, and after its completion, invited the Master to establish the mountain. The Master carefully examined the temple's regulations, established systems, removed extravagance, and strived for simplicity. Even if Great Wisdom Master reappeared, he could not change the rules he had established. After Prince Wei passed away, the Master retired to Shangbai. Chen Gong, the magistrate of Taizhou, sent an envoy to invite him on the road with the position of abbot of Ruiyan Temple. The Master reluctantly agreed to preside over the temple affairs for a month before going. Soon, an invitation from Jiangxin Temple arrived, and Supervisor Shi Gong strongly invited him, so the Master reluctantly crossed the river to go. The following year, court officials奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏令僧道買紫衣師號，以便用這些衣號來主持寺院。華禪師認為如果這樣，那麼富家子弟都可以主持佛法，我們的道義就危險了。他向朝廷上奏章，向廟堂上書，最終這個提議被擱置。朝廷下詔讓他遷往育王寺，他興建了很多建築。不久，天童寺的邀請函也到了，但他沒有答應。戊申年春天，華禪師生病了，通守永嘉曹公等人入山探望他的病情，從容地敘述世間的交情。過了一會兒，他命人拿來紙筆，寫下遺表，模仿寺丞張公請求山谷和晦堂禪師的例子，請求安排後事。他寫下四句偈辭告別眾人：『業鏡高懸，七十二年，一槌擊碎，大道坦然。』放下筆，與曹公訣別，右脅而逝。

The Dharma Heir of Zen Master Hua of Tiantong

Zen Master Mian Xianjie (Xianjie, the Zen Master's name) of Tiantong in Qingyuan Prefecture was the son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Mount Lu entering her house, and he was born. From a young age, he was intelligent and insightful, and he became a monk. He was not afraid of hardship and widely visited knowledgeable people. Later, he visited Zen Master Ying'an at Mingguo Hermitage in Quzhou. Because he was too solitary and unyielding, it was difficult for him to enter, and he was often scolded. One day, Zen Master Ying'an asked, 'What is the Proper Dharma Eye?' Zen Master Xianjie immediately replied, 'A broken sand basin.' Zen Master Ying'an nodded in approval. Soon after, Zen Master Xianjie bid farewell to Zen Master Ying'an to return home to visit his parents. Zen Master Ying'an sent him a verse: 'A thoroughly penetrating, opportune phrase, Clearly illuminating the top of the head. Having been together for four years, Questioning reveals no flaws. Although the bowl has not been passed on, His spirit swallows heaven and earth. Yet he calls the Proper Dharma Eye, A broken sand basin. This trip will be to visit family, Be sure not to dawdle. I have a final phrase, Wait for your return to follow.' Zen Master Xianjie manifested in Wuju Temple in Quzhou, and later moved to Xiangfu Jiangshan Temple.

華藏。未幾　詔住徑山靈隱。晚居太白。僧問。虛空銷殞時如何。師曰。罪不重科。上堂。牛頭橫說豎說。不知有向上關棙子。有般添桶輩。東西不辯南北不分。便問。如何是向上關棙子。何異開眼尿床。華藏有一轉語。不在向上向下。千手大悲摸索不著。雨寒無處曬㫰。今日普請佈施大眾。良久曰。達磨大師無當門齒。上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭賣狗肉。趙州勘庵主貴買賤賣分文不直。只如文殊是七佛之師。因甚出女子定不得。河天月暈魚分子。槲葉風微鹿養茸。上堂卓拄杖曰。迷時只迷這個。復卓一下曰。悟時只悟這個。迷悟雙忘。糞掃堆頭重添搕𢶍。莫有向東涌西沒全機獨脫處道得一句底么。若道不得華藏自道去也。擲拄杖曰。三十年後。上堂舉。金峰和尚示眾云。老僧二十年前有老婆心。二十年後無老婆心。時有僧問。如何是和尚二十年前有老婆心。峰云。問凡答凡問聖答聖。曰如何是二十年後無老婆心。峰云。問凡不答凡問聖不答聖。師曰烏巨當時若見。但冷笑兩聲。這老漢忽若瞥地。自然不墮聖凡窠臼。上堂舉婆子燒庵話。師曰。這個公案叢林中少有拈提者。杰上座裂破面皮。不免納敗一上。也要諸方檢點。乃召大眾曰。這婆子洞房深穩水泄不通。偏向

枯木上糝花寒巖中發焰。個僧孤身迥迥慣入洪濤。等閑坐斷潑天潮。到底身無涓滴水。子細檢點將來敲枷打鎖則不無。二人若是佛法未夢見在。烏巨與么提持畢竟意歸何處。良久曰。一把柳絲收不得。和煙搭在玉闌干。上堂。動弦別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍殺活臨時。猶是無風匝匝之波。向上一路千聖把手共行。合入泥犁地獄。正當與么時合作么生。江南兩浙春寒秋熱。上堂。盡乾坤大地。喚作一句子擔枷帶鎖。不喚作一句子業識茫茫。兩頭俱透脫。凈裸裸赤灑灑沒可把。達磨一宗掃土而盡。所以雲門大師道。盡乾坤大地無纖毫過患猶是轉句。不見一法始是半提。更須知有全提底時節。大小云門劍去久矣方乃刻舟。后示寂塔于寺之中峰。

南書記者。福州人。久依應庵。于趙州狗子無佛性話豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。庵見喜其脫略。紹興末終於歸宗。

侍郎李浩居士。字德遠號正信。幼聞首楞嚴經如遊舊國。志而不忘持橐。后造明果投誠入室。應庵揕其胸曰。侍郎死後向甚麼處去。公駭然汗下。庵喝出。公退參不旬日竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。庵見稱善有鬻胭脂者。亦久參應

庵頗自負。公贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透道古今圈䙡后。卻來這裡吃拳頭。

道場全禪師法嗣

常州華藏伊庵有權禪師。臨安昌化祁氏子。年十四得度。十八歲禮佛智裕禪師于靈隱。時無庵為第一座。室中以從無住本建一切法問之。師久而有省。答曰。暗裡穿針耳中出氣。庵可之。遂密付心印。嘗夜坐達旦。行粥者至忘展缽。鄰僧以手觸之。師感悟為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣船。佛智嘗問。心包太虛量廓沙界時如何。師曰。大海不宿死屍。智撫其座曰。此子他日當據此座呵佛罵祖去在。師自是埋藏頭角益自韜晦。遊歷湖湘江浙幾十年。依應庵于歸宗。參大慧于徑山。無庵住道場招師分座說法。於是聲名隱然。住後上堂。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成師子吼。旃檀林任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。上堂。禪禪無黨無偏。迷時千里隔。悟在口皮邊。所以僧問石霜。如何是禪。霜云。㼾磚。又僧問睦州。如何是禪。州云猛火著油煎。又僧問首山。如何是禪。山云。猢猻上樹尾連顛。大眾。道無橫徑立處孤危。此三大老行聲前活路用劫外靈機。若以衲僧正眼。檢點將來不無優劣。一人如張良入陣

【現代漢語翻譯】現代漢語譯本：伊庵（指伊庵有權禪師，下同）頗為自負。道場全禪師贈送他一首偈語說：『不施脂粉也自有風流，往往學禪的人到此就停歇。通透了古今的圈套之後，卻還要在這裡吃拳頭。』

道場全禪師的法嗣

常州華藏寺的伊庵有權禪師，是臨安昌化祁氏的兒子。十四歲時出家，十八歲時在靈隱寺拜佛智裕禪師為師。當時無庵禪師是寺里的第一座。無庵禪師在室內用『從無住本建立一切法』來提問他。伊庵禪師思考了很久後有所領悟，回答說：『暗中穿針，耳朵里出氣。』無庵禪師認可了他的回答，於是秘密地傳授了心印給他。伊庵禪師曾經夜裡打坐到天亮，負責分粥的僧人來了，他都忘記伸出缽。鄰寺的僧人用手碰了他一下，伊庵禪師因此感悟，寫了一首偈語說：『黑漆漆的崑崙山拿著釣竿，高高掛起古老的帆船，順著湍急的水流而下。在蘆葦花的影子裡面玩弄明月，引得瞎眼的海龜爬上了釣船。』佛智禪師曾經問他：『當心包容整個宇宙，度量涵蓋整個沙界的時候，會是怎樣？』伊庵禪師回答說：『大海不會容留死屍。』佛智禪師拍著他的座位說：『這個孩子將來一定會佔據這個座位呵佛罵祖的。』伊庵禪師從此埋藏自己的才華，更加韜光養晦。遊歷了湖湘江浙幾十年，在歸宗寺依止應庵禪師，在徑山寺參訪大慧禪師。無庵禪師住在道場寺，邀請伊庵禪師分座說法，於是他的聲名才漸漸顯露出來。伊庵禪師住持華藏寺後上堂說法：『今天把布袋的口紮緊，明眼的僧人不要亂走。心念和行為都滅盡的地方才能翻身，打個噴嚏也像是獅子吼。在旃檀林里任意馳騁，挑起眉毛，在頭頂上生長。剜肉補瘡，暴露家醜。』上堂說法：『禪，禪，沒有偏袒，沒有黨派。迷惑的時候，相隔千里；領悟的時候，就在嘴邊。』所以有僧人問石霜禪師：『什麼是禪？』石霜禪師回答說：『㼾磚。』又有僧人問睦州禪師：『什麼是禪？』睦州禪師回答說：『猛火上澆油。』又有僧人問首山禪師：『什麼是禪？』首山禪師回答說：『猴子上樹，尾巴連著尾巴，不斷顛倒。』各位，道沒有捷徑，立身之處非常孤立和危險。這三位老禪師運用音聲之前的活路，使用劫數之外的靈機。如果用僧人的正眼來檢查，不無優劣之處。一人就像張良進入戰場

【English Translation】 English version: Yi-an (referring to Yi-an Youquan Zen Master, same below) was quite self-satisfied. Zen Master Daochang Quan presented him with a verse saying: 'Without applying rouge, he is naturally charming; often, Zen practitioners stop here. After penetrating the traps of ancient and modern times, he still comes here to receive punches.'

Successor of Zen Master Daochang Quan

Zen Master Yi-an Youquan of Huazang Temple in Changzhou was the son of the Qi family of Changhua, Lin'an. He became a monk at the age of fourteen and studied under Zen Master Fozhi Yu at Lingyin Temple at the age of eighteen. At that time, Zen Master Wu-an was the first seat in the temple. Zen Master Wu-an questioned him in the room using 'Establishing all dharmas from the basis of non-dwelling.' Zen Master Yi-an pondered for a long time and had some understanding, answering: 'Threading a needle in the dark, exhaling air from the ear.' Zen Master Wu-an approved of his answer and secretly transmitted the mind-seal to him. Zen Master Yi-an once sat in meditation until dawn, and when the monk in charge of distributing porridge came, he forgot to extend his bowl. The neighboring monk touched him with his hand, and Zen Master Yi-an was enlightened by this and wrote a verse saying: 'The pitch-black Kunlun Mountain holds a fishing rod, the ancient sail is hoisted high, descending along the rapid current. Playing with the bright moon in the shadow of the reed flowers, attracting the blind turtle to climb onto the fishing boat.' Zen Master Fozhi once asked him: 'When the mind encompasses the entire universe and the measure covers the entire sand realm, what will it be like?' Zen Master Yi-an replied: 'The great sea does not harbor corpses.' Zen Master Fozhi patted his seat and said: 'This child will surely occupy this seat in the future, scolding the Buddhas and cursing the Patriarchs.' From then on, Zen Master Yi-an buried his talents and became even more reclusive. He traveled through Hunan, Hubei, Jiangsu, and Zhejiang for decades, relying on Zen Master Ying-an at Guizong Temple and visiting Zen Master Dahui at Jingshan Temple. Zen Master Wu-an lived in Daochang Temple and invited Zen Master Yi-an to share the seat and preach the Dharma, and thus his reputation gradually became known. After Zen Master Yi-an took charge of Huazang Temple, he ascended the hall and preached: 'Today, the mouth of the cloth bag is tied tightly, and the clear-eyed monks should not wander around. Only in the place where thoughts and actions are extinguished can one turn over, and even a sneeze becomes a lion's roar. Galloping freely in the sandalwood forest, raising eyebrows and growing on the top of the head. Cutting flesh to make sores, exposing family scandals.' Ascending the hall and preaching: 'Zen, Zen, without partiality, without partisanship. When confused, separated by thousands of miles; when enlightened, it is right on the lips.' Therefore, a monk asked Zen Master Shishuang: 'What is Zen?' Zen Master Shishuang replied: '㼾 brick.' Another monk asked Zen Master Muzhou: 'What is Zen?' Zen Master Muzhou replied: 'Pouring oil on a raging fire.' Another monk asked Zen Master Shoushan: 'What is Zen?' Zen Master Shoushan replied: 'Monkeys climbing trees, tails connected to tails, constantly upside down.' Everyone, there is no shortcut to the Way, and the place where one stands is very isolated and dangerous. These three old Zen masters use the living path before sound and use the spiritual opportunity outside of kalpas. If you use the proper eyes of a monk to examine, there are advantages and disadvantages. One person is like Zhang Liang entering the battlefield.

。一人如項羽用兵。一人如孔明料敵。若人辨白得可與佛祖齊肩。雖然如是。忽有個衲僧出來道。長老話作兩橛。也適來道。道無橫徑無黨無偏。而今又卻分許多優劣。且作么生祇對。還委悉么。把手上山齊著力。咽喉出氣自家知。淳熙庚子秋示微疾。留偈趺坐而逝。茶毗齒舌不壞。獲五色舍利無數。瘞于橫山之塔。分骨歸葬萬年寺左。

雙林用禪師法嗣

婺州三峰印禪師。上堂舉野狐話曰。不落不昧誣人之罪。不昧不落無繩自縛。可憐柳絮隨春風。有時自西還自東。

大溈行禪師法嗣

常德府德山子涓禪師。潼川人也。上堂。見見之時見非是見。見猶離見見不能及。遂喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有個衲僧出來道。長老休寐語。卻許伊具一隻眼。上堂橫按拄杖曰。一二三四五六七。七六五四三二一。循還逆順數將來。數到未來無盡日。因七見一因一忘七。踏破太虛空。鐵牛也汗出。絕氣息無軌跡。擲拄杖曰。更須放下這個。始得參學事畢。上堂拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。攜君過萬山。忽然撞著臨濟大師時如何。喝曰。未明心地印。難透祖師

【現代漢語翻譯】現代漢語譯本：一人像項羽那樣用兵，一人像孔明那樣料敵。如果有人能辨別明白，就可以與佛祖齊肩。雖然如此，忽然有個僧人出來說道：『長老的話自相矛盾。』之前還說，『道沒有橫徑，沒有偏袒。』現在又分出這麼多優劣。要怎麼回答呢？』還明白嗎？大家一起用力才能把手上的東西搬上山，咽喉出氣只有自己知道。淳熙庚子年秋天，示現輕微疾病，留下偈語，結跏趺坐而逝。火化后，牙齒和舌頭沒有損壞，獲得五色舍利無數，埋葬在橫山的塔中，分出骨灰歸葬在萬年寺左側。

雙林用禪師的法嗣

婺州三峰印禪師，上堂時引用野狐的故事說：『不落入因果，不昧於因果，否則就是誣人之罪；不昧於因果，不落入因果，就是無繩自縛。』可憐的柳絮隨著春風飄蕩，有時向西，有時向東。

大溈行禪師的法嗣

常德府德山子涓禪師，是潼川人。上堂時說：『見的時候，要知道見不是真正的見，見如果離開了見，見就無法達到。』於是大喝一聲說：『鯨魚吞盡海水，露出珊瑚枝。』人群中忽然有個僧人出來說：『長老不要說夢話。』這才允許他具有一隻慧眼。上堂時橫著拄杖說：『一二三四五六七，七六五四三二一。』循環逆順地數過來，數到未來也沒有盡頭。因為七而見到一，因為一而忘記七，踏破太虛空，鐵牛也汗流浹背。氣息斷絕，無影無蹤。』扔掉拄杖說：『更需要放下這個，才能完成參學之事。』上堂時拿起拄杖說：『有時奪人不奪境，拄杖子七縱八橫。有時奪境不奪人，山僧七顛八倒。有時人境兩俱奪，拄杖子與山僧都消失得無影無蹤。有時人境俱不奪。』拄著拄杖說：『伴我走千里，攜你過萬山。』忽然遇到臨濟大師時該怎麼辦？大喝一聲說：『沒有明白心地的印證，難以領悟祖師的禪機。』專有名詞解釋：項羽：(秦末楚國將領) 孔明：(即諸葛亮，三國時期蜀漢丞相) 佛祖：(釋迦牟尼佛) 淳熙：(南宋孝宗年號) 庚子：(干支紀年) 雙林用禪師：(禪宗僧人) 婺州：(古地名，今浙江金華一帶) 三峰印禪師：(禪宗僧人) 大溈行禪師：(禪宗僧人) 常德府：(古地名，今湖南常德一帶) 德山子涓禪師：(禪宗僧人) 潼川：(古地名，今四川三臺一帶) 臨濟大師：(唐代禪宗大師)

【English Translation】 English version: One is like Xiang Yu (a military general of the Chu Kingdom at the end of the Qin Dynasty) in using troops, and another is like Kongming (Zhuge Liang, the prime minister of Shu Han during the Three Kingdoms period) in predicting the enemy. If someone can discern this clearly, they can stand shoulder to shoulder with the Buddha (Shakyamuni Buddha). Although this is so, suddenly a monk comes out and says, 'Elder's words are contradictory.' Before, you said, 'The path has no horizontal paths, no partiality.' Now you are distinguishing so many superiorities and inferiorities. How should you respond?' Do you understand? Everyone must work together to carry things up the mountain, and only you know the breath from your throat. In the autumn of the Gengzi year of Chunxi (an era name of the Southern Song Dynasty), he showed a slight illness, left a verse, and passed away in the lotus position. After cremation, his teeth and tongue were not damaged, and countless five-colored sariras were obtained, buried in the pagoda of Hengshan, and some of the ashes were buried on the left side of Wannian Temple.

Dharma successor of Zen Master Yong of Shuanglin

Zen Master Yin of Sanfeng in Wuzhou (an ancient place name, around Jinhua, Zhejiang today), in his sermon, cited the story of the wild fox, saying: 'Not falling into cause and effect, not being ignorant of cause and effect, otherwise it is the crime of falsely accusing people; not being ignorant of cause and effect, not falling into cause and effect, is self-binding without ropes.' Pitiful willow catkins flutter with the spring breeze, sometimes to the west, sometimes to the east.

Dharma successor of Zen Master Xing of Dawei

Zen Master Zijuan of Deshan in Changde Prefecture (an ancient place name, around Changde, Hunan today), was from Tongchuan (an ancient place name, around Santai, Sichuan today). In his sermon, he said: 'When seeing, know that seeing is not true seeing, if seeing is separated from seeing, seeing cannot reach it.' Then he shouted: 'The whale swallows all the seawater, revealing coral branches.' Suddenly a monk in the crowd came out and said, 'Elder, stop talking nonsense.' Only then was he allowed to have one eye of wisdom. In his sermon, he held his staff horizontally and said: 'One two three four five six seven, seven six five four three two one.' Counting cyclically and reversely, there is no end even when counting to the future. Because of seven, one is seen, because of one, seven is forgotten, trampling the great void, even the iron ox sweats. Breath is cut off, without a trace.' He threw away his staff and said: 'It is necessary to put this down to complete the matter of studying Zen.' In his sermon, he picked up his staff and said: 'Sometimes seizing the person but not the environment, the staff goes seven vertically and eight horizontally. Sometimes seizing the environment but not the person, the monk falls seven times and eight times. Sometimes both the person and the environment are seized, the staff and the monk disappear without a trace. Sometimes neither the person nor the environment is seized.' Leaning on his staff, he said: 'Accompany me for a thousand miles, take you over ten thousand mountains.' What should you do if you suddenly encounter Master Linji (a Zen master of the Tang Dynasty)? He shouted: 'Without understanding the seal of the mind, it is difficult to understand the Zen of the patriarch.'

關。

萬年賁禪師法嗣

溫州龍鳴在庵賢禪師。上堂舉崇壽示眾曰。識得凳子周匝有餘。雲門道。識得凳子天地懸殊。師曰。崇壽老漢坐殺天下人。雲門大師走殺天下人。龍鳴則不然。識得凳子四腳著地。要坐便坐要起便起。上堂舉趙州勘婆話頌曰。冰雪佳人貌最奇。常將玉笛向人吹。曲中無限花心動。獨許東君第一枝。

潭州大溈咦庵鑒禪師。會稽人也。上堂。木落霜空天寒水冷。釋迦老子無處藏身。折東籬補西壁。撞著不空見菩薩。請示唸佛三昧。也甚奇怪。卻向道。金色光明雲。參退喫茶去。上堂。老胡開一條路。甚生徑直。只云。歇即菩提性凈明心不從人得。後人不得其門。一向奔馳南北往復東西。極歲窮年無個歇處。諸人還歇得么。休休。上堂舉。晦堂和尚一日問僧。甚處來。曰南雄州。堂曰。出來作甚麼曰尋訪尊宿。堂曰不如歸鄉好。曰未審和尚令某歸鄉意旨如何。堂曰。鄉里三錢買一片魚鲊如手掌大。師曰。寧可碎身如微塵。終不瞎個師僧眼。晦堂較些子。有般漢便道。熟處難忘有甚共語處。上堂舉。罽賓國王問師子尊者蘊空公案。師頌曰。尊者何曾得蘊空。罽賓徒自斬春風。桃花雨後已零落。染得一溪流水紅。

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續傳燈錄卷第三十五目錄

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【現代漢語翻譯】關。

萬年賁禪師法嗣

溫州龍鳴在庵賢禪師。上堂舉崇壽示眾曰：『識得凳子周匝有餘。』雲門道：『識得凳子天地懸殊。』師曰：『崇壽老漢坐殺天下人，雲門大師走殺天下人。龍鳴則不然，識得凳子四腳著地，要坐便坐要起便起。』上堂舉趙州勘婆話頌曰：『冰雪佳人貌最奇，常將玉笛向人吹，曲中無限花心動，獨許東君第一枝。』

潭州大溈咦庵鑒禪師，會稽人也。上堂：『木落霜空天寒水冷，釋迦老子（釋迦牟尼佛）無處藏身。折東籬補西壁，撞著不空見菩薩（菩薩名）。請示唸佛三昧，也甚奇怪。卻向道：金色光明雲。參退喫茶去。』上堂：『老胡開一條路，甚生徑直。只云：歇即菩提，性凈明心不從人得。後人不得其門，一向奔馳南北往復東西，極歲窮年無個歇處。諸人還歇得么？休休。』上堂舉：『晦堂和尚一日問僧：甚處來？曰：南雄州。堂曰：出來作甚麼？曰：尋訪尊宿。堂曰：不如歸鄉好。曰：未審和尚令某歸鄉意旨如何？堂曰：鄉里三錢買一片魚鲊如手掌大。』師曰：『寧可碎身如微塵，終不瞎個師僧眼。晦堂較些子。有般漢便道：熟處難忘有甚共語處。』上堂舉：『罽賓國王問師子尊者蘊空公案。』師頌曰：『尊者何曾得蘊空，罽賓徒自斬春風。桃花雨後已零落，染得一溪流水紅。』

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續傳燈錄卷第三十五目錄

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【English Translation】 Closed.

Successor of Chan Master Bian of Wannian Monastery

Chan Master Xian of Longming Hermitage in Wenzhou. In his sermon, he cited Chongshou, saying to the assembly: 'Understanding the stool is more than sufficient all around.' Yunmen said: 'Understanding the stool is as different as heaven and earth.' The Master said: 'Old man Chongshou has killed all the people in the world by sitting. Great Master Yunmen has exhausted all the people in the world by running around. Longming is not like that. Understanding the stool means the four legs are on the ground. Sit when you want to sit, get up when you want to get up.' In his sermon, he cited the verse of Zhao Zhou's examination of the old woman: 'The beauty of the ice and snow is most extraordinary, she often plays the jade flute to people. In the melody, countless floral hearts are moved, only allowing the first branch of the Lord of Spring.'

Chan Master Jian of Yian Hermitage in Dawei, Tanzhou, was from Kuaiji. In his sermon: 'The trees shed their leaves, the frost fills the sky, the weather is cold and the water is freezing. Shakyamuni Buddha (Shijia Laozu) has nowhere to hide. Tearing down the east fence to mend the west wall, encountering Bukkong sees the Bodhisattva (name of Bodhisattva). Please show the Samadhi of reciting the Buddha's name, it is also very strange. But he said: Golden light cloud. Go have tea after the retreat.' In his sermon: 'The old barbarian opened a road, how very direct. He only said: Cessation is Bodhi, the pure nature and bright mind are not obtained from others. Later people cannot find the door, always rushing north and south, back and forth east and west, exhausting the years without a place to rest. Can you all rest? Stop, stop.' In his sermon, he cited: 'One day, the monk Huitang asked a monk: Where are you from? He said: Nanxiong Prefecture. Tang said: What did you come out for? He said: To seek out venerable elders. Tang said: It is better to return home. He said: How does the Master intend for me to return home? Tang said: In your hometown, three coins buy a piece of fish paste as big as your palm.' The Master said: 'I would rather shatter my body like dust than blind the eyes of a monk. Huitang is a little better. Some people say: It is hard to forget familiar places, what is there to talk about?' In his sermon, he cited: 'The king of Jibin asked the Venerable Lion about the case of the emptiness of the aggregates.' The Master praised: 'The Venerable never attained the emptiness of the aggregates, Jibin vainly cut the spring breeze. The peach blossoms have fallen after the rain, dyeing a stream of water red.'

Continued Transmission of the Lamp, Volume Thirty-Four

Continued Transmission of the Lamp, Volume Thirty-Five, Table of Contents

Great

鑒下第十八世育王光禪師法嗣一十四人靈隱之善禪師凈慈居簡禪師徑山如琰禪師天童派禪師東禪觀禪師上方铦禪師(已上六人見錄)育王宗印禪師凈慈義云禪師徑山妙嵩禪師育王師瑞禪師育王權禪師天童齊禪師云居梵琮和尚鐵牛印禪師(已上八人無錄)

大鑒下第十九世天童杰禪師法嗣九人靈隱崇岳禪師臥龍祖先禪師薦福道生禪師天童自鏡禪師凈慈慧光禪師隱靜致柔禪師(已上六人見錄)蔣山慶如禪師靈隱了悟禪師侍郎張镃居士(已上三人無錄)天童達觀禪師法嗣四人虎丘善濟禪師(一人見錄)華藏善凈禪師天衣文蔚禪師柏巖凝和尚(已上三人無錄)徑山如琰禪師法嗣七人靈隱普濟禪師凈慈聞禪師徑山肇禪師雙林朋禪師(已上四人見錄)枯椿曇禪師弁山阡禪師東山源禪師(已上三人無錄)萬壽崇觀禪師法嗣四人黃龍慧開禪師石霜妙印禪師(已上二人見錄)孤峰德秀禪師鴻福師洸禪師(已上二人無錄)育王師瑞禪師法嗣一人瑞巖崇壽禪師(見錄)靈隱之善禪師法嗣四人徑山善珍禪師(一人見錄)凈慈仲穎禪師無方安禪師霜林果禪師(已上三人無錄)天童智穎禪師法嗣三人徑山如玨禪師(一人見錄)虎丘務本禪師雪峰德因禪師(已上二人無錄)凈慈居簡禪師法嗣二人育王大觀禪師(見錄)石樓明禪師(無錄)鼓山安永禪

【現代漢語翻譯】現代漢語譯本：大鑒下第十八世育王光禪師的法嗣有十四人：靈隱之善禪師、凈慈居簡禪師、徑山如琰禪師、天童派禪師、東禪觀禪師、上方铦禪師（以上六人有傳錄）。育王宗印禪師、凈慈義云禪師、徑山妙嵩禪師、育王師瑞禪師、育王權禪師、天童齊禪師、云居梵琮和尚、鐵牛印禪師（以上八人沒有傳錄）。大鑒下第十九世天童杰禪師的法嗣有九人：靈隱崇岳禪師、臥龍祖先禪師、薦福道生禪師、天童自鏡禪師、凈慈慧光禪師、隱靜致柔禪師（以上六人有傳錄）。蔣山慶如禪師、靈隱了悟禪師、侍郎張镃居士（以上三人沒有傳錄）。天童達觀禪師的法嗣有四人：虎丘善濟禪師（一人有傳錄），華藏善凈禪師、天衣文蔚禪師、柏巖凝和尚（以上三人沒有傳錄）。徑山如琰禪師的法嗣有七人：靈隱普濟禪師、凈慈聞禪師、徑山肇禪師、雙林朋禪師（以上四人有傳錄），枯椿曇禪師、弁山阡禪師、東山源禪師（以上三人沒有傳錄）。萬壽崇觀禪師的法嗣有四人：黃龍慧開禪師、石霜妙印禪師（以上二人有傳錄），孤峰德秀禪師、鴻福師洸禪師（以上二人沒有傳錄）。育王師瑞禪師的法嗣有一人：瑞巖崇壽禪師（有傳錄）。靈隱之善禪師的法嗣有四人：徑山善珍禪師（一人有傳錄），凈慈仲穎禪師、無方安禪師、霜林果禪師（以上三人沒有傳錄）。天童智穎禪師的法嗣有三人：徑山如玨禪師（一人有傳錄），虎丘務本禪師、雪峰德因禪師（以上二人沒有傳錄）。凈慈居簡禪師的法嗣有二人：育王大觀禪師（有傳錄），石樓明禪師（沒有傳錄）。鼓山安永禪師

【English Translation】 English version: The eighteenth generation under Dajian, Dharma heirs of Chan Master Guang of Mount Yuwang (Mount Yuwang: a famous Buddhist mountain) numbered fourteen: Chan Master Shanzhi of Lingyin (Lingyin Temple: a famous Buddhist temple), Chan Master Jujian of Jingci (Jingci Temple: a famous Buddhist temple), Chan Master Ruyan of Jingshan (Jingshan Temple: a famous Buddhist temple), Chan Master Pai of Tiantong (Tiantong Temple: a famous Buddhist temple), Chan Master Guan of Dongchan (Dongchan Temple: a Buddhist temple), Chan Master Xian of Shangfang (Shangfang Temple: a Buddhist temple) (the above six are recorded). Chan Master Zongyin of Mount Yuwang, Chan Master Yiyun of Jingci, Chan Master Miaosong of Jingshan, Chan Master Shirui of Mount Yuwang, Chan Master Quan of Mount Yuwang, Chan Master Qi of Tiantong, Monk Fancong of Yunju (Yunju Temple: a Buddhist temple), Chan Master Yin of Tieniu (Tieniu Temple: a Buddhist temple) (the above eight are not recorded). The nineteenth generation under Dajian, Dharma heirs of Chan Master Jie of Tiantong numbered nine: Chan Master Chongyue of Lingyin, Chan Master Zuxian of Wolong (Wolong Temple: a Buddhist temple), Chan Master Daosheng of Jianfu (Jianfu Temple: a Buddhist temple), Chan Master Zijing of Tiantong, Chan Master Huiguang of Jingci, Chan Master Zhirou of Yinjing (Yinjing Temple: a Buddhist temple) (the above six are recorded). Chan Master Qingru of Jiangshan (Jiangshan Temple: a Buddhist temple), Chan Master Liaowu of Lingyin, Layman Zhang Zi, a vice minister (the above three are not recorded). Dharma heirs of Chan Master Daguan of Tiantong numbered four: Chan Master Shanji of Huqiu (Huqiu Temple: a Buddhist temple) (one is recorded), Chan Master Shanjing of Huazang (Huazang Temple: a Buddhist temple), Chan Master Wenwei of Tianyi (Tianyi Temple: a Buddhist temple), Monk Ninghe of Baiyan (Baiyan Temple: a Buddhist temple) (the above three are not recorded). Dharma heirs of Chan Master Ruyan of Jingshan numbered seven: Chan Master Puji of Lingyin, Chan Master Wen of Jingci, Chan Master Zhao of Jingshan, Chan Master Peng of Shuanglin (Shuanglin Temple: a Buddhist temple) (the above four are recorded), Chan Master Tan of Kuchun (Kuchun Temple: a Buddhist temple), Chan Master Qian of Bianshan (Bianshan Temple: a Buddhist temple), Chan Master Yuan of Dongshan (Dongshan Temple: a Buddhist temple) (the above three are not recorded). Dharma heirs of Chan Master Chongguan of Wanshou (Wanshou Temple: a Buddhist temple) numbered four: Chan Master Huikai of Huanglong (Huanglong Temple: a Buddhist temple), Chan Master Miaoyin of Shishuang (Shishuang Temple: a Buddhist temple) (the above two are recorded), Chan Master Dexiu of Gufeng (Gufeng Temple: a Buddhist temple), Chan Master Shikang of Hongfu (Hongfu Temple: a Buddhist temple) (the above two are not recorded). Dharma heirs of Chan Master Shirui of Mount Yuwang numbered one: Chan Master Chongshou of Ruiyan (Ruiyan Temple: a Buddhist temple) (recorded). Dharma heirs of Chan Master Shanzhi of Lingyin numbered four: Chan Master Shanzhen of Jingshan (one is recorded), Chan Master Zhongying of Jingci, Chan Master An of Wufang (Wufang Temple: a Buddhist temple), Chan Master Guo of Shuanglin (the above three are not recorded). Dharma heirs of Chan Master Zhiying of Tiantong numbered three: Chan Master Rujue of Jingshan (one is recorded), Chan Master Wuben of Huqiu, Chan Master Deyi of Xuefeng (Xuefeng Temple: a Buddhist temple) (the above two are not recorded). Dharma heirs of Chan Master Jujian of Jingci numbered two: Chan Master Daguan of Mount Yuwang (recorded), Chan Master Ming of Shitou (Shitou Temple: a Buddhist temple) (not recorded). Chan Master Anyong of Gushan (Gushan Temple: a Buddhist temple).

師法嗣二人凈慈悟明禪師(見錄)承天法堅禪師(無錄)直翁舉禪師法嗣一人天童岫禪師(見錄)育王妙堪禪師法嗣一人東湖祥禪師(無錄)育王宗印禪師法嗣一人道場法舟禪師(無錄)乾元宗穎禪師法嗣二人鼓山宗鑒禪師白雲仁禪師(已上二人無錄)金山道奇禪師法嗣一人靈隱祖泉禪師(無錄)天童派禪師法嗣一人無鏡徹禪師(無錄)徑山嵩禪師法嗣一人無塵凈禪師(無錄)

大鑒下第二十世臥龍祖先禪師法嗣四人徑山師範禪師靈隱法薰禪師(已上二人見錄)云居慈覺禪師大慈道儔禪師(已上二人無錄)

續傳燈錄卷第三十五目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三十五

大鑒下第十八世

育王光禪師法嗣

杭州靈隱妙峰善禪師。吳興劉氏子。其先居彭城后徙吳興。高曾大父父皆登膴仕。師生紈綺中姿性高潔。年十三即辭家祝髮。受業德清齊政院。其師教以經論。一見輒了大意。乃遍參諸大老。時佛照光禪師唱道鄮山。師往參禮。以風幡語直箭鋒機蒙印可。贈以偈曰。今日與君通一線。斬釘截鐵起吾宗。自是辨慧融釋然。不以此自足。游衡湘還入康廬。卓錫妙高峰下。面壁坐十年。一時學者尊稱之曰妙峰禪師。分座于雁山能仁。出世于

【現代漢語翻譯】現代漢語譯本師法嗣二人：凈慈悟明禪師（見錄），承天法堅禪師（無錄）。直翁舉禪師法嗣一人：天童岫禪師（見錄）。育王妙堪禪師法嗣一人：東湖祥禪師（無錄）。育王宗印禪師法嗣一人：道場法舟禪師（無錄）。乾元宗穎禪師法嗣二人：鼓山宗鑒禪師，白雲仁禪師（以上二人無錄）。金山道奇禪師法嗣一人：靈隱祖泉禪師（無錄）。天童派禪師法嗣一人：無鏡徹禪師（無錄）。徑山嵩禪師法嗣一人：無塵凈禪師（無錄）。

大鑒下第二十世：臥龍祖先禪師法嗣四人：徑山師範禪師，靈隱法薰禪師（以上二人見錄），云居慈覺禪師，大慈道儔禪師（以上二人無錄）。

續傳燈錄卷第三十五目錄（終）大正藏第 51 冊 No. 2077 續傳燈錄

續傳燈錄卷第三十五

大鑒下第十八世

育王光禪師法嗣

杭州靈隱妙峰善禪師。吳興劉氏之子。其先祖居住在彭城，後來遷徙到吳興。高祖、曾祖、祖父、父親都位居高位。禪師生長在富貴人家，天資高潔。十三歲時就辭別家庭出家，在德清齊政院學習。他的老師教他經論，他一見就能理解其中的大意。於是遍訪各位大德高僧。當時佛照光禪師在鄮山弘揚佛法，禪師前去參拜學習，憑藉『風幡』（指《六祖壇經》中關於風幡的辯論）的言語，以直截了當、鋒利無比的機鋒得到佛照光禪師的認可。佛照光禪師贈送給他一首偈語說：『今日與君通一線，斬釘截鐵起吾宗。』從此以後，禪師的辯才和智慧更加融會貫通，但他並不以此自滿，遊歷衡山、湘山，又回到康廬山，在妙高峰下安頓下來，面壁靜坐十年。一時之間，學人都尊稱他為妙峰禪師。在雁山能仁寺開講佛法，在...

【English Translation】 English version Successors of Dharma: Two masters: Chan Master Wuming of Jingci (recorded), Chan Master Fajian of Chengtian (not recorded). Successor of Dharma of Chan Master Zhiweng Ju: One master: Chan Master Xiu of Tiantong (recorded). Successor of Dharma of Chan Master Miaokan of Yuwang: One master: Chan Master Xiang of Donghu (not recorded). Successor of Dharma of Chan Master Zongyin of Yuwang: One master: Chan Master Fazhou of Daocheng (not recorded). Successors of Dharma of Chan Master Zongying of Qianyuan: Two masters: Chan Master Zongjian of Gushan, Chan Master Ren of Baiyun (both not recorded). Successor of Dharma of Chan Master Daoqi of Jinshan: One master: Chan Master Zuquan of Lingyin (not recorded). Successor of Dharma of Chan Master of Tiantong Lineage: One master: Chan Master Wujing Che (not recorded). Successor of Dharma of Chan Master Song of Jingshan: One master: Chan Master Wuchen Jing (not recorded).

20th Generation under Dajian: Successors of Dharma of Chan Master Wolong Zuxian: Four masters: Chan Master Shifan of Jingshan, Chan Master Faxun of Lingyin (both recorded), Chan Master Cijue of Yunju, Chan Master Daochou of Daci (both not recorded).

Continued Transmission of the Lamp, Volume 35, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continued Transmission of the Lamp

Continued Transmission of the Lamp, Volume 35

18th Generation under Dajian

Successor of Dharma of Chan Master Guang of Yuwang

Chan Master Miaofeng Shan of Lingyin Temple in Hangzhou. He was a son of the Liu family of Wuxing. His ancestors lived in Pengcheng and later moved to Wuxing. His great-great-grandfather, great-grandfather, grandfather, and father all held high positions. The master was born into a wealthy family and possessed a noble character. At the age of thirteen, he left home to become a monk and studied at the Qizheng Institute in Deqing. His teacher taught him scriptures and treatises, and he immediately grasped their meaning upon seeing them. He then visited various great elders. At that time, Chan Master Fozhao Guang was propagating the Dharma on Mount Mao. The master went to pay his respects and learn from him. He was approved by Chan Master Fozhao Guang with the 'wind and banner' (referring to the debate about the wind and banner in the 'Sixth Patriarch Altar Sutra') words, with straightforward and sharp-edged opportunity. Chan Master Fozhao Guang gave him a verse saying: 'Today I connect a line with you, cutting through nails and iron to revive my lineage.' From then on, the master's eloquence and wisdom became even more integrated, but he was not satisfied with this. He traveled to Mount Heng and Mount Xiang, and then returned to Mount Kanglu, settling down at the foot of Miaogaofeng, facing the wall and meditating for ten years. For a time, scholars respectfully called him Chan Master Miaofeng. He lectured on the Dharma at Nengren Temple in Yanshan, and...

慧因洪福萬年諸剎。退居皋亭劉寺者又十餘年。大略如在妙峰時。其徒推迫不已。后領明之瑞巖蘇之萬壽常之華藏。晚至靈隱亦非所樂。靈隱密邇行闕輪蹄湊集。師掩戶若不聞。一無所將迎。公卿貴人或見之寒溫而已。會天童虛席。時鄭清之秉鈞軸。獨念非師莫宜居。因勉師行。師答曰。老僧年逾耄矣。尚夜行不休乎。辭弗就。鄭公益高之。師上堂云。應物現形如水中月。信手拈來一時漏泄。以拂子擊禪床左邊云。者里是鑊湯爐炭。擊右邊云。者里是劍樹刀山。前面是觀音勢至。後面是文殊普賢。中間一著還知落處么。又擊云。毗婆尸佛早留心。直至如今不得妙。又示眾云。久參高士眼空四海鼻孔遼天。見也見得親。說也說得親。行也行得親。用也用得親。只是未識老僧拄杖子在。何故。將成九仞之山。不進一簣之土。生平善誘其徒。未嘗厲聲色。然一經指授。輒神融意悟心悅誠服。皆充然有得。將示寂澡身趺坐。書偈云。來也如是。去也如是。來去一如。清風萬里。遂逝。實端平二年九月二十八日。壽八十四。臘七十一。火浴獲舍利不可數計。塔于靈隱之西岡。鄭公銘其塔。

杭州府凈慈北澗禪師。名居簡。字敬叟。蜀之潼川王氏子。以其寓北澗之日久故。人不名字之稱北澗云。先出世天臺報恩光孝寺。退居

【現代漢語翻譯】現代漢語譯本：慧因洪福萬年諸寺，退居皋亭劉寺又有十餘年，大體上和在妙峰寺時一樣。他的弟子們不斷地推舉他，後來他先後主持了明州的瑞巖寺、蘇州的萬壽寺、常州的華藏寺。晚年到了靈隱寺，也不是他所喜歡的。靈隱寺靠近官道，車馬喧囂，師父閉門不出，好像什麼也沒聽見一樣，也不接待任何人。公卿貴人有時見到他，也只是簡單地問候幾句。恰逢天童寺住持的位置空缺，當時鄭清之掌握朝政大權，認為只有師父才適合擔任此職，因此勸勉師父前往。師父回答說：『老僧我已經年過八十了，難道還要在夜裡不停地趕路嗎？』拒絕了。鄭清之更加敬佩他。師父上堂說法時說：『應物現形，如水中月。信手拈來，一時漏泄。』用拂子敲擊禪床左邊說：『這裡是鑊湯爐炭。』敲擊右邊說：『這裡是劍樹刀山。』前面是觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta），後面是文殊（Mañjuśrī）普賢（Samantabhadra）。中間這一著，還知道落在哪裡嗎？』又敲擊說：『毗婆尸佛（Vipaśyin）早就留心，直到如今還不得妙。』又對大眾開示說：『久參高士，眼空四海，鼻孔遼天。見也見得親，說也說得親，行也行得親，用也用得親。只是未識老僧拄杖子在。』為什麼呢？『將成九仞之山，不進一簣之土。』師父平生善於引導他的弟子，從未厲聲厲色。然而一旦經過他的指點，弟子們總是能心領神會，心悅誠服，都感到充實而有所得。臨將圓寂時，沐浴身體，跏趺而坐，寫下偈語說：『來也如是，去也如是，來去一如，清風萬里。』於是逝世。時間是端平二年九月二十八日，享年八十四歲，僧臘七十一。火化后得到無數舍利，建塔于靈隱寺的西岡。鄭公為他的塔撰寫了銘文。杭州府凈慈寺北澗禪師，法名居簡，字敬叟，是蜀地潼川人王氏之子。因為他住在北澗的時間很久，所以人們不稱呼他的名字，而稱他為北澗禪師。他先前在天臺報恩光孝寺出任住持，退隱后。

【English Translation】 English version: After serving at various monasteries including Huiyin, Hongfu, and Wannian, he retired to Liusi Temple in Gaoting for over a decade, living much as he had at Miaofeng Temple. His disciples repeatedly urged him to take on new roles, and he subsequently led Ruiyan Temple in Mingzhou, Wanshou Temple in Suzhou, and Huazang Temple in Changzhou. Later in life, he arrived at Lingyin Temple, which he also did not find to his liking. Lingyin Temple was close to the main road, with constant traffic and noise. The Master kept his doors closed as if he heard nothing, and he received no one. High officials and nobles might see him occasionally, exchanging only brief greetings. When the position of abbot at Tiantong Temple became vacant, Zheng Qingzhi, who held great power in the government at the time, felt that no one was more suitable for the role than the Master, and thus urged him to go. The Master replied, 'This old monk is over eighty years old; must I still travel tirelessly through the night?' He declined the offer, which only increased Zheng Qingzhi's respect for him. The Master addressed the assembly, saying, 'Responding to things, forms appear like the moon in water. Picking them up casually, they are leaked all at once.' He struck the left side of the Zen platform with his whisk, saying, 'Here is the cauldron of boiling water and the charcoal furnace.' He struck the right side, saying, 'Here are the sword trees and knife mountains.' In front are Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至), behind are Mañjuśrī (文殊) and Samantabhadra (普賢). In the midst of all this, do you know where to land?' He struck again, saying, 'Vipaśyin Buddha (毗婆尸佛) took heed long ago, but even now has not attained the subtle.' He further instructed the assembly, saying, 'Those who have long studied with eminent scholars have eyes that encompass the four seas and nostrils that reach the heavens. They see intimately, speak intimately, act intimately, and use intimately. But they still do not recognize this old monk's staff.' Why is that? 'Building a mountain of nine ren (仞), they stop short of adding a basket of earth.' Throughout his life, the Master was skilled at guiding his disciples, never raising his voice or showing anger. Yet, once he gave instruction, his disciples would always understand intuitively, be sincerely convinced, and feel fulfilled and enriched. As he approached his passing, he bathed, sat in the lotus position, and wrote a verse, saying, 'Coming is thus, going is thus, coming and going are one, a clear breeze for ten thousand miles.' Then he passed away. This was on the twenty-eighth day of the ninth month of the second year of the Duanping era. He was eighty-four years old, with seventy-one years as a monk. After cremation, countless śarīra (舍利) were found, and a pagoda was built for them on the western hill of Lingyin Temple. Zheng Gong wrote the inscription for his pagoda. Chan Master Beijian of Jingci Temple in Hangzhou Prefecture, whose name was Jujian and style name was Jingsou, was a son of the Wang family from Tongchuan in Shu. Because he lived in Beijian for a long time, people called him Chan Master Beijian instead of his given name. He had previously served as abbot of Bao'en Guangxiao Temple on Mount Tiantai before retiring.

杭飛來峰之陰。張公誠子與旴江刺史走書。以唐僧紹隆所開山處之。師高臥不起。而江東部使者以東林雲居力致之。亦復不起。后遷至凈慈。師頌世尊初生話云。一聲哇地便吒哩。突出如斯大闡提。此土西天起殃害。堂堂洗土不成泥。又頌楞嚴經六解。一亡云。六用無功信不通。一時分付與春風。篆煙一縷間清晝。百鳥不來花自紅。嘗辟一室以居名曰[盾*(又/韭)]室。作賦以自見。其略曰。進則面牆退則坐井。柱忽不支壁忽就殞。豁然而虛漠然而冏。如蒙之擊如震而警。又曰。如無盡藏。如大圓鏡。前山送青若壯士之排闥。後山回闖擬良工之御駿。撫鴻鵠而晚眺。入冥冥而遠引。笑雲煙之輕去。漫悠悠而無定。駐落日于西崦。延初蟾于東嶺。是皆中所得也。有北澗集十九卷行世。旴江張公誠子序之曰。讀其文宗密未知其伯仲。誦其詩合參寥覺范為一。人不能當也。北澗於人不茍合。合亦不茍暌。取捨去就之際潔如也。龍泉葉公水心酬師詩曰。簡公詩語特驚人。六反掀騰不動身。說與東家小兒女。涂青染綠未禁春。師居天臺委羽。有二姓爭竹山竭產不肯已。仙居丞王君懌來囑。師諷之乃作種竹賦一首示二姓。而訟遂止。

杭州徑山如琰禪師字浙翁。臺州周氏子。穎悟邁倫。作維摩贊偈云。毗耶示疾放憨。癡

【現代漢語翻譯】現代漢語譯本：在杭飛來峰的背面。張公誠子與旴江刺史寫信，想請唐僧紹隆開山的地方給禪師居住。禪師卻高臥不起。後來江東的部使者用東林雲居的力量來邀請他，禪師仍然不起身。之後禪師才遷到凈慈寺。禪師曾作頌世尊初生的話說：『一聲哇地便吒哩（嬰兒啼哭聲），突出如斯大闡提（闡提指斷善根的人）。此土西天起殃害，堂堂洗土不成泥。』又作頌《楞嚴經》六解一亡云：『六用無功信不通，一時分付與春風。篆煙一縷間清晝，百鳥不來花自紅。』禪師曾經開闢一間屋子居住，命名為[盾*(又/韭)]室。並作賦來表達自己的心境。其中略寫道：『進則面牆退則坐井，柱忽不支壁忽就殞。豁然而虛漠然而冏，如蒙之擊如震而警。』又說：『如無盡藏，如大圓鏡。前山送青若壯士之排闥，後山回闖擬良工之御駿。撫鴻鵠而晚眺，入冥冥而遠引。笑雲煙之輕去，漫悠悠而無定。駐落日于西崦，延初蟾于東嶺。』這些都是禪師從內心所得的體會。有《北澗集》十九卷流傳於世。旴江張公誠子為之作序說：『讀他的文章，宗密（唐代高僧）也難以知曉誰更勝一籌。誦他的詩，合參寥（宋代詩僧）覺范（宋代高僧）為一體。沒有人能比得上他。』北澗禪師對於人，不隨便茍合，合了也不隨便分離。取捨去就之際，非常純潔。龍泉葉公水心酬和禪師的詩說：『簡公的詩語特別驚人，六反掀騰不動身。說與東家小兒女，涂青染綠未禁春。』禪師居住在天臺委羽山時，有兩姓人家爭奪竹山，耗盡家產也不肯罷休。仙居縣丞王君懌來請求禪師調解。禪師就諷喻他們，並作《種竹賦》一首給兩姓人家看，於是訴訟就停止了。杭州徑山如琰禪師，字浙翁。是臺州周氏的兒子。他非常聰穎，超越常人。曾作《維摩贊偈》說：『毗耶（指維摩詰所居的毗耶離城）示疾放憨，癡』

【English Translation】 English version: At the back of Hangfei Lai Peak. Zhang Gong Chengzi and the prefect of Xujiang wrote letters, wanting to offer the place where Tang monk Shaolong opened the mountain to the Zen master. However, the Zen master remained in high repose and did not rise. Later, the envoy of Jiangdong used the power of Donglin Yunju to invite him, but the Zen master still did not rise. Only then did the Zen master move to Jingci Temple. The Zen master once composed a eulogy on the birth of the World Honored One, saying: 'A cry of 'wa' on the ground is 'zhali' (sound of an infant's cry), protruding like such a great 'chantidi' (chantidi refers to a person who has severed their roots of goodness). This land and the Western Heaven cause calamity, washing the earth in vain without making mud.' He also composed a eulogy on the six understandings and one loss in the Shurangama Sutra, saying: 'The six uses are without merit, and faith does not penetrate. At once, entrust it to the spring breeze. A wisp of seal smoke fills the clear day, a hundred birds do not come, and the flowers are red on their own.' The Zen master once opened a room to live in, naming it [盾*(又/韭)] Room. He also composed a fu (a type of Chinese prose) to express his state of mind. It briefly says: 'Advancing, one faces the wall; retreating, one sits in a well. The pillar suddenly does not support, and the wall suddenly collapses. Open and empty, silent and bright, like a blow to the ignorant, like a shock and a warning.' It also says: 'Like an inexhaustible treasure, like a great round mirror. The front mountain sends green like a strong man pushing open the door, the back mountain returns and rushes like a skilled craftsman driving a steed. Stroking the swan and gazing in the evening, entering the darkness and drawing far away. Laughing at the light departure of the clouds and smoke, drifting leisurely and without fixedness. Stopping the setting sun at the western hill, extending the first crescent moon at the eastern ridge.' These are all experiences gained from the Zen master's heart. There are nineteen volumes of the 'Beijian Collection' circulating in the world. Zhang Gong Chengzi of Xujiang wrote a preface for it, saying: 'Reading his articles, Zongmi (a prominent Tang Dynasty monk) also finds it difficult to know who is better. Reciting his poems, he combines Canliao (a Song Dynasty poet monk) and Juefan (a Song Dynasty eminent monk) into one. No one can compare to him.' Zen Master Beijian does not casually associate with people, nor does he casually separate after associating. The moment of taking and leaving is very pure. Ye Gong Shuixin of Longquan responded to the Zen master's poem, saying: 'Jian Gong's poetic words are particularly startling, the six reversals stir up without moving the body. Tell the little children of the eastern family, painting green and dyeing green has not forbidden spring.' When the Zen master lived in Weiyu Mountain in Tiantai, two families were fighting over the bamboo mountain, exhausting their family property and refusing to give up. Wang Junyi, the magistrate of Xianju County, came to ask the Zen master to mediate. The Zen master satirized them and wrote a 'Bamboo Planting Fu' for the two families to see, and the lawsuit stopped. Zen Master Ru Yan of Jingshan Temple in Hangzhou, styled Zhe Weng, was the son of the Zhou family of Taizhou. He was very intelligent and surpassed ordinary people. He once composed a 'Vimalakirti Praise Gatha', saying: 'Vimalakirti (referring to the city of Vaisali where Vimalakirti lived) shows illness and acts foolish, foolish.'

添得時人滿肚疑。不是文殊親勘破。者些毛病有誰知。

明州天童派禪師。字無際。題郁山主像偈云。策蹇溪橋蹉跌時。誤將豌豆作真珠。兒曹不解藏家醜。笑倒楊岐老古錐。

東禪觀禪師。字性空。上堂舉。鹽官國師因僧問。如何是本身盧舍那。師云。與老僧過凈瓶來。僧將凈瓶至。師云。卻安舊處著。僧復來問。師云。古佛過去久矣。師云。盲者難以與乎文彩。聵者難以與乎音聲。者僧既不薦來機。國師只成虛設。雲門道無眹跡。扶國師不起。雪竇云。一手指天一手指地。爭得無。也扶國師不起。以拂子畫一畫云。前來葛藤一時畫斷。且道畢竟如何是本身盧舍那。擲拂子下座。又舉保壽和尚開堂日三聖推出一僧公案。師云。眾中商量道。三聖有奔流度刃之作。向平地上涌波瀾。保壽用疾焰過風之機。向虛空里轟霹靂。二大老各出一隻手。扶豎臨濟正法眼藏。與么說話要作臨濟兒孫。且緩緩。東禪道。蚊子如何擎大柱。藕絲焉可拄須彌。若是臨濟正法眼藏。端的向二人邊滅卻。

上方樸翁铦禪師。天資奇逸辯博無礙。贊達磨像曰。一言已出駟難追。賴得君王放過伊。揚子江心航折𥯤。浪頭何似問頭危。

大鑒下第十九世

天童杰禪師法嗣

杭州府靈隱松源禪師名崇岳。生於處

【現代漢語翻譯】現代漢語譯本：增添了世人滿腹的疑惑。如果不是文殊菩薩親自勘破，這些細微的毛病有誰知道呢？明州天童派的禪師，字無際，在郁山主畫像上題偈說：『拄著枴杖走過溪橋，步履蹣跚的時候，錯誤地把豌豆當作了真珠。小孩子們不明白要掩蓋家醜，笑倒了楊岐老古錐（指楊岐方會禪師）。』東禪觀禪師，字性空，上堂時舉例說：鹽官國師因為有僧人問：『如何是本身盧舍那（指法身佛）？』國師說：『給老僧拿凈瓶來。』僧人拿來凈瓶。國師說：『放回原來的地方。』僧人又來問。國師說：『古佛已經過去很久了。』國師說：『眼盲的人難以欣賞華麗的文采，耳聾的人難以欣賞美妙的音聲。』這個僧人既然不理解國師的來機，國師的教誨就成了虛設。雲門禪師說沒有絲毫痕跡，扶不起國師。雪竇禪師說：『一手指天，一手指地，怎麼能說沒有呢？』也扶不起國師。』用拂塵畫了一下說：『以前的葛藤（比喻糾纏不清的事務）一時畫斷。那麼到底什麼是本身盧舍那呢？』擲下拂塵下座。又舉了保壽和尚開堂日三聖推出一個僧人的公案。禪師說：『大眾商量說，三聖有奔流度刃的作為，在平地上掀起波瀾。保壽用疾焰過風的機鋒，在虛空中轟響霹靂。二位大老各伸出一隻手，扶持臨濟正法眼藏。』這樣說話是要做臨濟的兒孫，且慢。東禪說：『蚊子如何能擎起大柱子？藕絲怎麼能支撐須彌山？』如果是臨濟正法眼藏，一定在這二人邊上滅卻。上方樸翁铦禪師，天資奇特，辯才無礙，贊達磨（菩提達摩）像說：『一句話說出口，駟馬難追。幸虧君王放過了他。在揚子江心折斷了船槳，浪頭哪裡比得上問話的鋒芒危險？』大鑒下第十九世天童杰禪師法嗣杭州府靈隱松源禪師，名崇岳，生於處州。

【English Translation】 English version: It adds to the doubts in people's minds. If it weren't for Manjushri (Bodhisattva of wisdom) personally examining and breaking through, who would know these subtle flaws? Zen Master Tiantong Pai of Mingzhou, styled Wuji, inscribed a verse on the portrait of Abbot Yu: 'Leaning on a cane, stumbling across the stream bridge, mistakenly taking peas for pearls. The children don't understand concealing family shame, laughing at old Gu Chui of Yangqi (referring to Zen Master Yangqi Fanghui).' Zen Master Dongchan Guan, styled Xingkong, in his sermon, cited: National Teacher Yanguan, because a monk asked: 'What is the self-nature Vairocana (Dharmakaya Buddha)?' The teacher said: 'Bring the clean bottle to the old monk.' The monk brought the clean bottle. The teacher said: 'Put it back in its original place.' The monk came again to ask. The teacher said: 'The ancient Buddha has passed away for a long time.' The teacher said: 'The blind can hardly appreciate gorgeous literary talent, and the deaf can hardly appreciate beautiful sounds.' Since this monk did not understand the teacher's intention, the national teacher's teachings became a mere formality. Zen Master Yunmen said there was no trace, unable to support the national teacher. Zen Master Xuedou said: 'One finger pointing to the sky, one finger pointing to the earth, how can you say there is nothing?' Also unable to support the national teacher.' He drew a line with the whisk and said: 'The previous entanglements (metaphor for complicated matters) are cut off at once. Then what exactly is the self-nature Vairocana?' He threw down the whisk and descended from the seat. He also cited the case of the monk pushed out by the Three Sages on the day Abbot Baoshou opened the hall. The Zen master said: 'The crowd discussed, saying that the Three Sages had the action of rushing through the blade, stirring up waves on the flat ground. Baoshou used the swift flame passing through the wind, thundering in the void.' The two great elders each extended a hand to support the Linji (Rinzai) orthodox Dharma eye treasury.' Speaking like this is to be a descendant of Linji, but slowly. Dongchan said: 'How can a mosquito lift a large pillar? How can lotus root silk support Mount Sumeru?' If it is the Linji orthodox Dharma eye treasury, it must be extinguished on the side of these two people. Zen Master Shangfang Puweng Xian, with extraordinary talent and unimpeded eloquence, praised the image of Bodhidharma (Damo): 'Once a word is spoken, it is hard to take back. Fortunately, the king let him go. Breaking the oar in the heart of the Yangtze River, how can the waves compare to the danger of the questioning edge?' The nineteenth generation under Dajian Dharma successor of Zen Master Tiantong Jie Zen Master Songyuan of Lingyin Temple in Hangzhou Prefecture, named Chongyue, was born in Chuzhou.

州龍泉吳氏。天姿純篤造詣端實。早歲慕出世法。稍長棄家衣掃塔服。受五戒于大明寺。首造靈石妙公。繼見大慧杲公于徑山。慧升堂稱蔣山應庵為人徑捷。師聞之不待旦而行。既至入室未契。退愈自奮厲朝夕咨請。應庵舉世尊有密語迦葉不覆藏。師云。鈍置和尚。應庵厲聲一喝。師有省。應庵大喜以為法器。說偈勸使祝髮。隆興初師始得度于臨安西湖白蓮精舍。自是遍參諸大老。罕當其意者。乃入閩見乾元木庵永公。一日辭木庵。木庵舉有句無句如藤倚樹。師云。裂破。木庵云。瑯邪道好一堆爛柴聻。師云。矢上加尖。如是應酬數反。木庵云。吾兄下語老僧不能過。其如未在。他日拂柄在手。為人不得驗人不得。師云。為人者。使博地凡夫一超入聖域固難矣。驗人者。打向面前過不待開口。已知渠骨髓何難之有。木庵舉手云。明明向汝道。開口不在舌頭上。后當自知。逾年見密庵于衢州之西山。隨問即答。密庵微笑而已。師切于究竟至忘寢食。密庵移蔣山華藏徑山皆從之。會密庵入室次問傍僧。不是心不是佛不是物。師侍側豁然大悟。乃曰。今日方會木庵道開口不在舌頭上。自是機辨從橫。密庵遷靈隱遂分座。旋出世于平江澄照。為密庵嗣。徙江陰之光孝。無為之冶父。饒之薦福。明之香山。平江之虎丘。慶元三年

【現代漢語翻譯】現代漢語譯本：吳氏，州龍泉人，天性純樸篤實，早年就仰慕出世之法。稍稍長大后，便捨棄家庭，穿上僧衣，掃塔服侍。在大明寺受了五戒，首先拜訪了靈石妙公（靈石山的妙公禪師），後來又在徑山拜見了大慧杲公（徑山的大慧杲禪師）。大慧杲公升座時稱讚蔣山應庵（蔣山的應庵禪師）為人敏捷。吳氏聽了之後，不等天亮就動身前往。到達后，入室請教卻未能領悟。於是退回更加奮發努力，早晚都去請教。應庵舉出『世尊有密語，迦葉不覆藏』（佛祖有秘密的語言，迦葉尊者沒有隱藏）。吳氏說：『鈍置和尚（您把和尚給難住了）。』應庵厲聲一喝，吳氏有所領悟。應庵非常高興，認為他是可造之材，於是作偈勸他剃髮。隆興初年，吳氏才在臨安西湖白蓮精舍剃度。從此以後，他遍參各位大老，但很少有能讓他滿意的。於是他進入福建，拜見了乾元木庵永公（乾元的木庵永禪師）。有一天，吳氏向木庵辭行。木庵舉出『有句無句，如藤倚樹』（有語句還是沒有語句，就像藤蔓依附樹木）。吳氏說：『裂破（打破它）！』木庵說：『瑯邪道好一堆爛柴聻（瑯邪的禪道就像一堆爛柴）！』吳氏說：『矢上加尖（箭上加尖，更加尖銳）！』像這樣應答了好幾次。木庵說：『吾兄下語老僧不能過（老衲我說不過你），其如未在（但是你還沒有開悟）。』有一天，木庵手持拂塵，說：『為人不得，驗人不得（不能教化人，不能驗證人）。』吳氏說：『為人者，使博地凡夫一超入聖域固難矣（要教化人，使一個凡夫俗子一下子進入聖人的境界，固然很難）。驗人者，打向面前過，不待開口，已知渠骨髓何難之有（要驗證人，打從面前經過，不用開口，就知道他的骨髓，有什麼難的）？』木庵舉起手說：『明明向汝道，開口不在舌頭上（明明告訴你，開口不在舌頭上），后當自知（以後自然會知道）。』過了一年，吳氏在衢州的西山拜見了密庵（密庵禪師）。他隨問即答，密庵只是微笑而已。吳氏急於求得究竟，甚至忘記了睡覺吃飯。密庵移居蔣山華藏，又到徑山，吳氏都跟隨他。一次，密庵入室時問旁邊的僧人：『不是心，不是佛，不是物（既不是心，也不是佛，也不是物），』吳氏在旁邊侍立，忽然大悟，於是說：『今日方會木庵道開口不在舌頭上（今天才明白木庵禪師說的開口不在舌頭上）。』從此以後，他的機鋒辯才縱橫無礙。密庵遷居靈隱寺，於是分座說法。不久，吳氏在平江澄照開山住持，成為密庵的嗣法弟子。後來又遷到江陰的光孝寺、無為的冶父寺、饒州的薦福寺、明的香山寺、平江的虎丘寺。慶元三年（1197年）。

【English Translation】 English version: Wu, from Longquan in Zhou, possessed a pure and sincere nature with genuine and solid attainments. In his early years, he admired the Dharma of transcending the world. As he grew older, he abandoned his home, donned monastic robes, and served by sweeping pagodas. He received the Five Precepts at Daming Temple and first visited the Chan master Miaogong (妙公) of Lingshi (靈石, Lingshi Mountain). Later, he met the Chan master Dahui Gao (大慧杲公) at Jingshan (徑山, Jingshan Mountain). When Dahui Gao ascended the Dharma seat, he praised Ying』an of Jiangshan (蔣山應庵, Ying』an of Jiangshan Mountain) as being quick-witted. Upon hearing this, Wu set out before dawn. After arriving, he entered the room for instruction but failed to attain enlightenment. He retreated and redoubled his efforts, seeking guidance morning and night. Ying』an cited, 『The World-Honored One has secret words, which Kashyapa did not conceal』 (世尊有密語，迦葉不覆藏). Wu said, 『You have stumped the monk (鈍置和尚).』 Ying』an shouted sternly, and Wu experienced a moment of awakening. Ying』an was overjoyed, considering him a vessel of Dharma, and composed a verse to encourage him to shave his head. In the early years of the Longxing era, Wu was finally ordained at the White Lotus Retreat (白蓮精舍) in West Lake (西湖) of Lin』an (臨安). From then on, he visited various great elders, but few could satisfy him. Thus, he entered Fujian and met the Chan master Mu』an Yong (木庵永公) of Qianyuan (乾元). One day, Wu bid farewell to Mu』an. Mu』an raised the saying, 『With or without a phrase, like a vine clinging to a tree』 (有句無句，如藤倚樹). Wu said, 『Tear it apart (裂破)!』 Mu』an said, 『Langye』s (瑯邪) Dao is like a pile of rotten firewood, eh (瑯邪道好一堆爛柴聻)?』 Wu said, 『Adding sharpness to the tip of an arrow (矢上加尖)!』 They responded to each other like this several times. Mu』an said, 『Elder Brother, your words surpass this old monk』s (吾兄下語老僧不能過), but it』s as if you haven』t attained it yet (其如未在).』 One day, Mu』an held a whisk in his hand and said, 『Unable to guide others, unable to verify others (為人不得，驗人不得).』 Wu said, 『To guide others, making an ordinary mortal transcend into the realm of the sages in one leap is indeed difficult (為人者，使博地凡夫一超入聖域固難矣). To verify others, striking them as they pass before you, knowing their marrow without waiting for them to speak, what difficulty is there (驗人者，打向面前過，不待開口，已知渠骨髓何難之有)?』 Mu』an raised his hand and said, 『I am clearly telling you, opening the mouth is not on the tongue (明明向汝道，開口不在舌頭上), you will know it yourself later (后當自知).』 A year later, Wu met the Chan master Mi』an (密庵) at West Mountain (西山) in Quzhou (衢州). He answered immediately to every question, and Mi』an only smiled. Wu was eager to reach the ultimate, even forgetting to sleep and eat. Mi』an moved to Huazang (華藏) at Jiangshan (蔣山) and then to Jingshan (徑山), and Wu followed him. Once, when Mi』an entered the room, he asked the monk beside him, 『Not mind, not Buddha, not thing (不是心，不是佛，不是物).』 Wu was standing beside him and suddenly had a great awakening, and then said, 『Today I finally understand what Mu』an meant by saying that opening the mouth is not on the tongue (今日方會木庵道開口不在舌頭上).』 From then on, his wit and eloquence were unhindered. Mi』an moved to Lingyin Temple (靈隱寺), and Wu then shared the Dharma seat. Soon after, Wu became the abbot at Cheng Zhao (澄照) in Pingjiang (平江), becoming Mi』an』s Dharma heir. Later, he moved to Guangxiao Temple (光孝寺) in Jiangyin (江陰), Yefu Temple (冶父寺) in Wuwei (無為), Jianfu Temple (薦福寺) in Raozhou (饒州), Xiangshan Temple (香山寺) in Ming (明), and Huqiu Temple (虎丘寺) in Pingjiang (平江). In the third year of the Qingyuan era (慶元三年, 1197).

靈隱虛席被旨補處。師上堂云。大凡扶豎宗乘。須具頂門正眼懸肘后靈符。只如保壽開堂。三聖推出一僧。保壽便打。三聖道。與么為人瞎卻鎮州一城人眼去在。保壽擲下拄杖便歸方丈。二尊宿等閑一挨一拶。便乃發明臨濟心髓。只是不知性命總在這僧手裡。還有檢點得出者么。昔年覓火和煙得。今日擔泉帶月歸。又因歲旦示眾云。元正改旦萬事成現。有時放行有時坐斷。不惜兩莖眉和坐盤掇轉。佛法世法都盧一片。既是佛法世法。如何得成一片。但辦肯心必不相賺。居靈隱六年。法道盛行得法者眾。退居東庵。俄屬微疾倡道不廢。忽親作書別諸公卿。且垂二則語以驗來學曰。有力量人因甚抬腳不起。開口不在舌頭上。及貽書嗣法香山光睦云居善開囑以大法。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。加趺而寂。實嘉泰二年八月四日也。得年七十有一。坐夏四十。奉全身塔于北高峰之原。

夔州臥龍破庵禪師諱祖先。廣安王氏子。工夫穩實見地明白。嘗分座杭之靈隱。有道者請益曰。胡孫子捉不住。愿垂開示。師曰。用捉他作什麼。如風吹水自然成紋。時無準侍傍大悟。有示楞嚴座主偈曰。見猶離見非真見。還盡八還無可還。木落秋空山骨露。不知誰識老瞿曇。

饒州薦福曹原生禪師。南劍

【現代漢語翻譯】現代漢語譯本：靈隱寺住持的位置空缺，（朝廷）下旨讓禪師補任此職。禪師上堂說法時說：『大凡要扶持和樹立宗門，必須具備頂門上的正眼和懸在肘后的靈符。』就像保壽禪師開堂說法時，三聖禪師推出一個僧人，保壽禪師便打。三聖禪師說：『這樣為人，豈不是瞎了鎮州一城人的眼睛？』保壽禪師扔下拄杖便回方丈。這兩位尊宿輕易地一推一擠，便發明了臨濟宗的心髓。只是不知道性命總在這僧人手裡。還有能檢查得出這個道理的人嗎？往年覓火是和煙一起得到的，今日挑水是帶著月亮回來的。又因為歲旦（新年）向大眾開示說：『元正（正月初一）改旦，萬事成現。』有時放行，有時截斷。不惜兩莖眉毛和坐具一起翻轉。佛法世法，完全是一片。既然是佛法世法，如何才能成一片？只要肯用心，必定不會相欺。』禪師在靈隱寺住了六年，佛法興盛，得法的人很多。之後退居東庵。不久得了小病，但講經說法沒有停止。忽然親自寫信告別各位公卿，並且留下兩則話語來檢驗後來的學人說：『有力量的人為什麼抬不起腳？開口不在舌頭上。』以及寫信給嗣法的香山光睦（人名），云居善開（人名），囑咐他們大法。在信中寫偈語說：『來無所來，去無所去，瞥轉玄關，佛祖罔措。』禪師結跏趺坐而圓寂。時間是嘉泰二年八月初四。享年七十一歲，坐夏四十年。全身塔被安奉在北高峰的原野上。夔州臥龍破庵禪師，法名祖先（人名），是廣安王氏的兒子。他的功夫穩固紮實，見地明白透徹。曾經在杭州靈隱寺分座說法。有求道者請教說：『胡孫子（指妄心）捉不住，希望您能開示。』禪師說：『捉他做什麼？像風吹水，自然形成波紋。』當時無準禪師在旁邊侍奉，聽后大悟。有首偈語是寫給講解《楞嚴經》的座主的：『見猶離見非真見，還盡八還無可還。木落秋空山骨露，不知誰識老瞿曇（釋迦牟尼佛）。』饒州薦福曹原生禪師，南劍（地名）人。

【English Translation】 English version: When the position of abbot of Lingyin Monastery was vacant, an imperial decree was issued to appoint the Master to fill it. The Master addressed the assembly, saying, 'To uphold and establish the lineage, one must possess the true eye on the crown of the head and the spiritual talisman hanging behind the elbow.' Just as when Baoshou (name of a Zen master) opened his hall, Sansheng (name of a Zen master) presented a monk, and Baoshou immediately struck him. Sansheng said, 'Acting in this way, wouldn't you blind the eyes of everyone in the entire town of Zhenzhou?' Baoshou threw down his staff and returned to his abbot's room. These two venerable masters, with a casual push and shove, revealed the essence of the Linji (Rinzai) school. It's just that they didn't realize that life and death were entirely in the hands of this monk. Is there anyone who can discern this?' In the past, seeking fire was accompanied by smoke; today, carrying water is accompanied by the moon. Furthermore, on New Year's Day, he instructed the assembly, saying, 'On the first day of the New Year, all things are accomplished and manifest.' Sometimes letting go, sometimes cutting off. Not hesitating to turn both eyebrows and the sitting mat upside down. The Dharma of the Buddha and the affairs of the world are entirely one piece. Since they are the Dharma of the Buddha and the affairs of the world, how can they become one piece? As long as you are willing to put your heart into it, you will certainly not be deceived.' The Master resided at Lingyin Monastery for six years, during which the Dharma flourished and many attained enlightenment. Later, he retired to the Eastern Hermitage. Soon after, he contracted a minor illness, but he did not cease preaching the Dharma. Suddenly, he personally wrote letters to bid farewell to the various high officials, and left two sayings to test future students, saying, 'Why can't a strong person lift their foot? Speaking is not on the tongue.' And he wrote letters to his Dharma heirs, Xiangshan Guangmu (name of a person), Yunju ShanKai (name of a person), entrusting them with the Great Dharma. In the letter, he wrote a verse saying, 'Coming from nowhere, going to nowhere, a glimpse turning the mysterious gate, the Buddhas and Patriarchs are at a loss.' The Master sat in full lotus posture and passed away. It was the fourth day of the eighth month of the Jiatai second year. He was seventy-one years old, and had spent forty summers in monastic retreat. His complete body stupa was enshrined in the wilderness of North Peak. Zen Master Po'an Zuxian (name of a person) of Wolong in Kuizhou, whose secular name was Wang (family name) from Guang'an, had a solid practice and clear understanding. He once shared a seat at Lingyin Monastery in Hangzhou. A seeker of the Way asked for instruction, saying, 'The monkey mind (referring to the restless mind) cannot be caught; I hope you can enlighten me.' The Master said, 'What is the use of catching it? Like the wind blowing on water, it naturally forms ripples.' At that time, Zen Master Wuzhun (name of a person) was attending nearby and had a great enlightenment upon hearing this. There is a verse written for the lecturer of the Shurangama Sutra: 'Seeing while still attached to seeing is not true seeing; returning all the eight returns, there is nothing to return. The trees shed their leaves, the autumn sky is empty, the mountain bones are exposed; who knows the old Gautama (Shakyamuni Buddha)?' Zen Master Caoyuan Shengsheng of Jianfu in Raozhou was from Nan Jian (place name).

人。分座云居。出世妙果徙龜峰。后住薦福逾月化去。詠靈雲石。有偈曰。云去云來非有意。云來云去亦無心。有無截斷靈何在。突兀一峰青到今。

天童枯禪自鏡禪師。福州高氏子。作上鐘偈曰。一模脫就轉風流。平地教他不肯休。要得洪音喧宇宙。直須更上一層樓。

凈慈慧光禪師字潛庵。作化鹽偈曰。合水和泥一處烹。水乾泥盡雪花生。乘時索起遼天價。公驗分明孰敢爭。

太平府隱靜萬庵致柔禪師。潮州陳氏子。上堂舉天衣懷禪師雁過長空影沈寒水話。因頌曰。長空孤雁一聲秋。獻寶波斯鼻似鉤。風捲白雲歸別嶂。黃昏月掛柳絲頭。

天童達觀禪師法嗣

蘇州虎丘㑃堂善濟禪師。題魚籃觀音像贊。曰云𩬆濃妝苦強顏。為他閑事入塵寰。攜來活底無人買。只作尋常死貨看。

徑山如琰禪師法嗣

靈隱大川禪師諱普濟。明州奉化人。纂修五燈會元。題世尊出山相偈云。龍章鳳質出王宮。肘露衣穿下雪峰。智愿必空諸有界。不知諸有幾時空。

杭州徑山偃溪聞禪師閩人。開爐上堂舉。趙州示眾云。老僧三十年前在南方火爐頭。有個無賓主話。直至如今無人舉著。拈云。森羅萬象明暗色空。日夜舉揚。趙州古佛不是不知。只為貪程太速。

徑山淮海肇禪師。

【現代漢語翻譯】現代漢語譯本人。（分座云居）出世的妙果禪師從龜峰遷徙而來，後來住在薦福寺，一個月后圓寂。他曾詠靈雲石，寫了一首偈語：『云去云來非有意，云來云去亦無心。有無截斷靈何在，突兀一峰青到今。』天童枯禪自鏡禪師，是福州高氏之子。他作上鐘偈說：『一模脫就轉風流，平地教他不肯休。要得洪音喧宇宙，直須更上一層樓。』凈慈慧光禪師，字潛庵。他作化鹽偈說：『合水和泥一處烹，水乾泥盡雪花生。乘時索起遼天價，公驗分明孰敢爭。』太平府隱靜萬庵致柔禪師，是潮州陳氏之子。上堂時，他引用天衣懷禪師的『雁過長空影沈寒水』的話，並作頌說：『長空孤雁一聲秋，獻寶波斯鼻似鉤。風捲白雲歸別嶂，黃昏月掛柳絲頭。』天童達觀禪師的法嗣蘇州虎丘㑃堂善濟禪師，題魚籃觀音像贊說：『雲鬟濃妝苦強顏，為他閑事入塵寰。攜來活底無人買，只作尋常死貨看。』徑山如琰禪師的法嗣靈隱大川禪師，諱普濟，是明州奉化人。他纂修了《五燈會元》。題世尊出山相偈說：『龍章鳳質出王宮，肘露衣穿下雪峰。智愿必空諸有界，不知諸有幾時空。』杭州徑山偃溪聞禪師，是閩人。開爐上堂時，他引用趙州禪師的開示：『老僧三十年前在南方火爐頭，有個無賓主話。直至如今無人舉著。』拈云：『森羅萬象明暗色空，日夜舉揚。趙州古佛不是不知，只為貪程太速。』徑山淮海肇禪師。

【English Translation】 English version A person. (Shared a seat at Yunju). The eminent Miaoguo (Wonderful Fruit) Chan Master moved from Guifeng (Turtle Peak), and later resided at Jianfu Temple, where he passed away after a month. He composed a verse on the Lingyun Stone (Stone of Spiritual Clouds): 'Clouds come and go without intention, clouds go and come without a mind. With existence and non-existence severed, where is the spirit? A solitary peak stands tall, green until today.' Tiantong Kuzhan Zijing (Heavenly Child, Withered Meditation, Self-Mirror) Chan Master, was a son of the Gao family of Fuzhou. He composed a verse for striking the bell: 'Cast from a single mold, it turns graceful, teaching on flat ground, yet people refuse to rest. To make the resounding sound shake the universe, one must ascend another level.' Jingci Huiguang (Pure Compassion, Wisdom Light) Chan Master, styled Qian'an (Hidden Hermitage). He composed a verse on transforming salt: 'Combine water and mud, cook them together in one place, when the water dries and the mud is gone, snowy flowers are born. Seize the moment to demand a price that reaches the Liao sky, with clear proof, who dares to argue?' Taiping Prefecture, Yin Jing Wan'an Zhirou (Hidden Stillness, Ten Thousand Hermitages, Reaching Gentleness) Chan Master, was a son of the Chen family of Chaozhou. In his Dharma talk, he cited Tianyi Huai (Heavenly Clothes, Embracing) Chan Master's words, 'A wild goose crosses the long sky, its reflection sinks into the cold water,' and composed a verse: 'A lone goose in the long sky cries in autumn, a Persian offering treasure, his nose like a hook. The wind rolls white clouds back to separate peaks, at dusk, the moon hangs on willow branches.' Dharma successor of Tiantong Daguan (Heavenly Child, Great Observation) Chan Master Suzhou, Tiger Hill, Yutang Shanjii (Jade Hall, Good Relief) Chan Master, wrote a praise for the Fish Basket Guanyin (Avalokiteśvara) image: 'Cloud-like hair, heavy makeup, forcing a smile, entering the world for others' idle affairs. Brought here alive, yet no one buys, only treated as ordinary dead goods.' Dharma successor of Jingshan Ruyan (Path Mountain, Like Jade) Chan Master Lingyin Dachuan (Spiritual Retreat, Great River) Chan Master, named Puji (Universal Relief), was a native of Fenghua in Mingzhou. He compiled the 'Wudeng Huiyuan (Compendium of Five Lamps)'. He wrote a verse on the World Honored One's (Śākyamuni Buddha) image of emerging from the mountain: 'Dragon-like features and phoenix-like substance emerge from the royal palace, elbows exposed, clothes torn, descending from Snow Mountain. Wisdom and vows must empty all realms of existence, I wonder when will all existences be emptied?' Hangzhou, Jingshan Yanxi Wen (Path Mountain, Hidden Stream, Hearing) Chan Master, was a native of Min. When opening the furnace and giving a Dharma talk, he cited Zhao Zhou's (Zhaozhou Congshen) instruction to the assembly: 'This old monk, thirty years ago, at the head of the fire pit in the South, had a saying of no host and no guest. Until now, no one has brought it up.' He picked it up and said: 'The myriad phenomena, bright and dark, form and emptiness, are praised day and night. Ancient Buddha Zhao Zhou is not unaware, only because he was too eager to proceed.' Jingshan Huaihai Zhao (Path Mountain, Huai River, Beginning) Chan Master.

泰州人。贊達磨偈曰。踏翻地軸與天關。合國人追不再還。去去一身輕似葉。長江千古浪如山。

婺州雙林介石明禪師。因見郁山主畫像傍僧索贊。師信筆書曰。拾得明珠笑眼開。為言塵盡轉生埃。若無直下承當者。孤負阇黎一撲來。

萬壽崇觀禪師法嗣

黃龍慧開禪師字無門。杭州人。作朝陽補衲偈曰。寒時急用底物。趁暖著些針線。忽然臘月到來。免致腳忙手亂。

潭州石霜竹巖妙印禪師。作對月看經偈曰。未動舌頭文彩露。五千余卷一時周。若言待月重開卷。敢保驢年未徹頭。

育王師瑞禪師法嗣

明州瑞巖壽禪師字無量。因僧問。世尊臘月八日正覺山前夜睹明星悟道。此意如何。師答以偈曰。明星現處眼皮穿。漢語胡言萬萬千。暴富乞兒休說夢。誰家灶里火無煙。

靈隱之善禪師法嗣

杭州徑山藏叟禪師名善珍。泉南安縣呂氏子。年十十三依郡之崇福寺南和尚出家落𩭄。十六遊方至杭受具足戒。謁妙峰善公于靈隱入室悟旨。后出世住里之光孝升承天。繼遷安吉之思溪圓覺福之雪峰。復以朝命移四明之育王臨安之徑山。師示眾云。古者道。知之一字眾妙之門。又有道知之一字眾禍之門。只者二門入得更須出得。三世諸佛出不得。六代祖師出不得。天下老和尚

【現代漢語翻譯】現代漢語譯本：泰州人（指一位來自泰州的人）。贊達磨（Bodhidharma，菩提達摩）偈曰：踏翻地軸與天關，合國人追不再還。去去一身輕似葉，長江千古浪如山。

婺州雙林介石明禪師（一位來自婺州雙林寺的禪師，法號介石明）。因見郁山主（Yushan Master）畫像，旁邊有僧人索要讚語。禪師隨意寫道：拾得明珠笑眼開，為言塵盡轉生埃。若無直下承當者，孤負阇黎（Shramana，沙彌）一撲來。

萬壽崇觀禪師（Wanshou Chongguan Chan Master）法嗣

黃龍慧開禪師（Huanglong Huikai Chan Master），字無門。杭州人。作朝陽補衲偈曰：寒時急用底物，趁暖著些針線。忽然臘月到來，免致腳忙手亂。

潭州石霜竹巖妙印禪師（Tanzhou Shishuang Zhuyan Miaoyin Chan Master）。作對月看經偈曰：未動舌頭文彩露，五千余卷一時周。若言待月重開卷，敢保驢年未徹頭。

育王師瑞禪師（Yuwang Shirui Chan Master）法嗣

明州瑞巖壽禪師（Mingzhou Ruiyan Shou Chan Master），字無量。因僧問：世尊（Shakyamuni Buddha，釋迦牟尼佛）臘月八日正覺山（Zhengjue Mountain）前夜睹明星悟道。此意如何？師答以偈曰：明星現處眼皮穿，漢語胡言萬萬千。暴富乞兒休說夢，誰家灶里火無煙。

靈隱之善禪師（Lingyin Zhishan Chan Master）法嗣

杭州徑山藏叟禪師（Hangzhou Jingshan Cangsou Chan Master），名善珍。泉南安縣呂氏子。年十三依郡之崇福寺（Chongfu Temple）南和尚出家落𩭄。十六遊方至杭受具足戒。謁妙峰善公（Miaofeng Shan Gong）于靈隱（Lingyin Temple）入室悟旨。后出世住里之光孝（Guangxiao Temple）升承天（Chengtian Temple）。繼遷安吉之思溪圓覺（Sixi Yuanjue Temple）福之雪峰（Xuefeng Temple）。復以朝命移四明之育王（Yuwang Temple）臨安之徑山（Jingshan Temple）。師示眾云：古者道，『知之一字眾妙之門』。又有道『知之一字眾禍之門』。只者二門入得更須出得。三世諸佛出不得。六代祖師出不得。天下老和尚

【English Translation】 English version: A person from Taizhou. He praised Dharma (Bodhidharma) with a verse: 'Trampling over the earth's axis and the heavenly gate, the people of the whole country chase but can't bring him back. Leaving, leaving, his body is as light as a leaf, the Yangtze River's waves are like mountains for thousands of years.'

Chan Master Jieshi Ming of Shuanglin Temple in Wuzhou. Upon seeing a portrait of Yushan Master and a monk requesting a eulogy beside it, the Chan Master casually wrote: 'Picking up a bright pearl, his eyes open with a smile, saying that dust is exhausted and reborn into motes. If there is no one who directly takes on the responsibility, it would be a waste of the Shramana's (novice monk) prostration.'

Successor of Chan Master Chongguan of Wanshou

Chan Master Huikai of Huanglong, styled Wumen, was from Hangzhou. He composed a verse for mending robes in the morning sun: 'When it's cold, what do you urgently need? While it's warm, do some needlework. If suddenly the twelfth month arrives, you won't be in a rush with your feet and hands.'

Chan Master Miaoyin of Zhuyan at Shishuang in Tanzhou. He composed a verse for viewing scriptures by the moon: 'Before the tongue moves, the beauty of the words is revealed, more than five thousand scrolls are perused at once. If you say you'll wait for the moon to reopen the scrolls, I dare guarantee you won't understand it until the year of the donkey.'

Successor of Chan Master Shirui of Yuwang

Chan Master Shou of Ruiyan in Mingzhou, styled Wuliang. A monk asked: 'The World Honored One (Shakyamuni Buddha) saw a star and attained enlightenment before Zhengjue Mountain on the eighth day of the twelfth month. What is the meaning of this?' The Master replied with a verse: 'Where the star appears, the eyelids are pierced, Chinese and barbarian words are countless. A beggar who suddenly becomes rich should stop dreaming, whose stove has smoke without fire?'

Successor of Chan Master Zhishan of Lingyin

Chan Master Cangsou of Jingshan in Hangzhou, named Shanzhen, was the son of the Lü family from An'an County in Quanzhou. At the age of thirteen, he left home and shaved his head, relying on the Southern Monk of Chongfu Temple in the prefecture. At sixteen, he traveled to Hangzhou and received the full precepts. He visited Master Miaofeng Shan at Lingyin Temple and entered the room to understand the meaning. Later, he emerged into the world and resided at Guangxiao Temple, then ascended to Chengtian Temple. Subsequently, he moved to Sixi Yuanjue Temple in Anji and Xuefeng Temple in Fu. By imperial order, he moved to Yuwang Temple in Siming and Jingshan Temple in Lin'an. The Master addressed the assembly, saying: 'The ancients said, 'The word 'knowing' is the gate to all mysteries.' Others said, 'The word 'knowing' is the gate to all disasters.' If you enter these two gates, you must also be able to exit. The Buddhas of the three worlds cannot exit. The six generations of patriarchs cannot exit. All the old monks in the world

出不得。何故變鐵成金易。變金成鐵難。又據室云。這裡是問訊燒香了。來老僧身邊立地底所在么。呆子爾自鈍置猶可。莫來鈍置來僧嘗自題其像云。參禪無悟識字有數。眼三角似燕山愁胡。面百折如趙婆呷醋。一著高出諸方。敢道飯是米做。師生於宋紹興甲寅十月十二日。示寂于丁丑五月二十一日。壽八十三。塔全身於徑山南塔院云。

天童智穎禪師法嗣

臨安府徑山荊叟禪師諱如玨。婺州人。室中僧問。如何是佛。師答曰。爛冬瓜。仍頌云。如何是佛爛冬瓜。咬著冰霜透齒牙。根蒂雖然無窖子。一年一度一開花。

凈慈居簡禪師法嗣

明州育王大觀禪師。鄞縣橫溪陸氏子字物初。蚤參北澗于凈慈悟旨。典文翰聲稱籍甚。晚住育王。座下名緇蟻附。上堂云。達磨正宗衲僧巴鼻。充塞虛空無處迴避。堪笑迷流。白日青天開卻眼只管瞌睡。更有黃面老人。不識好惡入泥入水。卻道我然燈佛所無一法可得而為我授記。何異好肉剜瘡空花求蒂。畢竟如何。悉唎悉唎。既順世塔葬于寺之西庵。

鼓山安永禪師法嗣

杭州凈慈晦翁悟明禪師福州人。上堂舉。夾山會下一僧到高亭才禮拜。亭便打。僧云。特來禮拜師何打。又拜。亭又打趁出。僧回舉似夾山。山云。會么。云不會。山云。賴汝

【現代漢語翻譯】現代漢語譯本：出不得。為什麼變鐵成金容易，變金成鐵難呢？又據室中說，這裡是問訊燒香的地方嗎？還有站在老僧身邊的地方嗎？你這呆子自己愚鈍也就算了，不要來使老僧也愚鈍。老僧曾經自己題寫自己的畫像說：『參禪沒有領悟，識字卻有數目。三角眼像燕山一帶令人擔憂的胡人，滿臉皺紋像趙婆喝醋。有一點高出其他地方，敢說飯是米做的。』禪師生於宋紹興甲寅年十月十二日，于丁丑年五月二十一日圓寂，享年八十三歲。全身舍利塔位於徑山南塔院。

天童智穎禪師法嗣

臨安府徑山荊叟禪師，法名如玨（Rujue），婺州人。室中僧人問：『什麼是佛？』禪師回答說：『爛冬瓜。』並作頌說：『什麼是佛？爛冬瓜。咬著冰霜，寒氣透牙。根蒂雖然沒有窖子，一年一度一開花。』

凈慈居簡禪師法嗣

明州育王大觀禪師，鄞縣橫溪陸氏之子，字物初。早年參學于凈慈北澗禪師處，領悟旨要。以擅長文翰而聲名遠播。晚年住持育王寺，座下眾多僧人如螞蟻般依附。上堂說法時說：『達磨（Damo）正宗的衲僧（Naseng，指雲遊僧人）的本來面目，充塞虛空，無處迴避。可笑那些迷惑的眾生，大白天睜著眼睛卻只顧瞌睡。更有那黃面老人，不識好壞，入泥入水。卻說我燃燈佛（Dipamkara Buddha）所沒有的一法可以得到，併爲我授記。這和在好肉上剜瘡，在空花上求蒂有什麼區別？』到底如何呢？悉唎悉唎（悉唎悉唎）。圓寂后，塔葬于寺廟的西庵。

鼓山安永禪師法嗣

杭州凈慈晦翁悟明禪師，福州人。上堂舉例說：夾山（Jiashan）會下有一僧人到高亭（Gaoting）處，才禮拜，高亭便打。僧人說：『特來禮拜師父，為何要打？』又拜，高亭又打，並將他趕了出去。僧人回去將此事告訴夾山。夾山問：『會么？』僧人說：『不會。』夾山說：『賴汝（幸虧你）。』

【English Translation】 English version: Unattainable. Why is it easy to turn iron into gold, but difficult to turn gold into iron? Furthermore, according to the room, is this the place for greetings and incense offerings? Is there also a place to stand by the old monk? You foolish fellow, it's fine if you are dull yourself, but don't come and make the old monk dull too. The old monk once inscribed his own portrait, saying: 'Practicing Chan without enlightenment, knowing a number of characters. Triangular eyes like the worrisome barbarians of Yanshan, a face full of wrinkles like Zhao Po drinking vinegar. One point surpasses all others, daring to say that rice is used to make rice.' The Chan master was born on the twelfth day of the tenth month of the Jia Yin year of the Shaoxing era of the Song Dynasty, and passed away on the twenty-first day of the fifth month of the Ding Chou year, at the age of eighty-three. His complete body stupa is located in the South Pagoda Courtyard of Jingshan.

Successor of Chan Master Zhiyong of Tiantong

Chan Master Jing Sou of Jingshan in Lin'an Prefecture, named Rujue (如玨), was from Wuzhou. A monk in the room asked, 'What is Buddha?' The master replied, 'A rotten winter melon.' He also composed a verse saying, 'What is Buddha? A rotten winter melon. Biting into it, the frost penetrates the teeth. Although the roots have no cellar, it blooms once a year.'

Successor of Chan Master Jujian of Jingci

Chan Master Daguan of Yuwang Temple in Mingzhou, son of the Lu family of Hengxi in Yin County, named Wuchu. He studied under Chan Master Beijian of Jingci early on and understood the essence. He was renowned for his literary talent. In his later years, he resided at Yuwang Temple, where many monks flocked to him like ants. During his Dharma talk, he said, 'The original face of the Naseng (衲僧, wandering monks) of the orthodox lineage of Damo (達磨), fills the void, with no place to avoid. It is laughable that those deluded beings, open their eyes in broad daylight but only care to doze off. Furthermore, there is that yellow-faced old man, who does not know good from bad, entering mud and water. Yet he says that I, Dipamkara Buddha (燃燈佛), have not obtained a single Dharma that can be obtained, and he bestows a prophecy upon me. What difference is there between carving a sore on good flesh and seeking a stem on an empty flower?' What is it after all? Siddhi Siddhi (悉唎悉唎). After his death, his stupa was buried in the West Hermitage of the temple.

Successor of Chan Master Anyong of Gushan

Chan Master Huweng Wuming of Jingci Temple in Hangzhou, was from Fuzhou. During a Dharma talk, he cited an example: A monk under Jiashan (夾山) went to Gaoting (高亭), and as soon as he bowed, Gaoting struck him. The monk said, 'I came specifically to pay respects to the master, why did you strike me?' He bowed again, and Gaoting struck him again and chased him out. The monk returned and told Jiashan about this. Jiashan asked, 'Do you understand?' The monk said, 'I don't understand.' Jiashan said, 'Lucky you.'

不會。汝若會即夾山口啞去。應庵拈云。高亭一期忍俊不禁。爭奈拄杖放行太速。這僧當時若是個漢。莫道高亭夾山便是。達磨大師出來也斬為三段。何故家肥生孝子。國伯有謀臣。拈云。高亭夾山門庭施設各得其宜。但中間一人較些子。應庵與么道。也是鞏縣茶瓶。師嘗纂修聯燈會要傳於叢林。

直翁舉禪師法嗣

明州天童岫禪師字云外。族昌國某氏。身材眇小精悍有餘。師事直翁舉公剃落。究明曹洞宗旨盡其源底。出世慈溪石門。曆象山智門遷郡之天寧。繼以三宗。四眾推輓升住天童。叢林莫不稽首稱慶。師說法能巧譬傍引。貴欲俯就學者而曲成之。至於奔軼絕塵。雖鶻眼龍睛亦無窺瞰分。上堂。鬧市紅塵里有鬧市紅塵里佛法。深山巖崖中有深山巖崖中佛法。山僧昨日出城門。鬧市紅塵里佛法一時忘卻了也。行到二十里松云。便見深山巖崖中佛法。大眾且道。如何是深山巖崖中佛法。良久云。白雲淡濘出沒太虛之中。青蘿夤緣直上寒松之頂。又謝首座書記藏主上堂。以拂子打圓相云。摩訶衍法離四句絕百非。又打一圓相云。禮之用和為貴。先王之道斯為美。又打一圓相云。摩尼珠人不識。如來藏里親收得。諸人還見么。所見不同互有得失。天童這裡母固母必。師不倨傲。不貪積不私食。得施利隨與人

【現代漢語翻譯】現代漢語譯本：僧人說：『我不會。』你如果會，就夾著嘴巴像啞巴一樣走開。應庵禪師評論說：『高亭禪師一時忍不住笑了。無奈拄杖放行的速度太快了。』這僧人當時如果是個有擔當的人，不要說高亭禪師、夾山禪師，就是達磨大師出來也把他斬為三段。為什麼呢？家境富裕就容易出孝子，國家強大就有賢能的謀臣。應庵禪師評論說：高亭禪師、夾山禪師的門庭設施各自得宜，但中間那個人稍微差了些。應庵禪師這樣說，也是鞏縣的茶瓶（指平庸無奇）。禪師曾經纂修《聯燈會要》，流傳於叢林。

直翁禪師的法嗣

明州天童岫禪師，字云外，是昌國某氏的後代。身材矮小但精明強幹。他師從直翁舉禪師剃度出家，深入研究曹洞宗的宗旨，窮盡其源底。後來在慈溪石門開法傳道，歷任象山智門寺住持，后又遷至明州天寧寺。之後又接任三宗寺住持。四眾弟子推舉他升任天童寺住持，叢林上下無不稽首稱慶。禪師說法善於巧妙地比喻和引用，注重遷就學者而委婉地成就他們。至於奔放超絕的境界，即使是眼光銳利的人也無法窺視。上堂說法時說：『鬧市紅塵里有鬧市紅塵里的佛法，深山巖崖中有深山巖崖中的佛法。山僧我昨天出了城門，鬧市紅塵里的佛法一時都忘記了。走到二十里松云，便又見到了深山巖崖中的佛法。』各位，你們說，什麼是深山巖崖中的佛法？』良久，禪師說：『白雲淡淡地在太空中時隱時現，青蘿努力攀援直上寒松的頂端。』禪師又感謝首座、書記、藏主上堂說法，用拂子畫了一個圓相說：『摩訶衍法（Mahayana Dharma，大乘佛法）離四句絕百非。』又畫了一個圓相說：『禮的運用以和為貴，這是先王之道的美好之處。』又畫了一個圓相說：『摩尼珠（Mani Jewel，如意寶珠）人不認識，卻在如來藏（Tathagatagarbha，如來藏）里親自獲得。』各位還看見了嗎？所見不同，各有得失。天童寺這裡母固母必（指堅守本分）。禪師不傲慢，不貪婪積蓄，不私自享用食物，得到施捨的利益就隨手分給別人。

【English Translation】 English version: The monk said, 'I don't know.' If you know, then shut your mouth and walk away like a mute. Zen Master Ying'an commented, 'Zen Master Gaoting couldn't help but laugh. Unfortunately, the staff was released too quickly.' If this monk had been a man of substance at that time, not to mention Zen Master Gaoting and Zen Master Jiashan, even if Master Bodhidharma came out, he would be cut into three pieces. Why? A wealthy family easily produces filial sons, and a strong country has virtuous ministers. Zen Master Ying'an commented, 'Zen Master Gaoting and Zen Master Jiashan's arrangements for their monasteries were each appropriate, but the person in the middle was slightly inferior.' Zen Master Ying'an said this, but it was also like a clay bottle from Gong County (referring to being mediocre and unremarkable). The Zen Master once compiled the 'Essentials of the Transmission of the Lamp,' which was circulated in the monasteries.

Dharma Heir of Zen Master Zhiyong

Zen Master Xiu of Tiantong Temple in Mingzhou, styled Yunwai, was a descendant of the Mou family of Changguo. He was short in stature but intelligent and capable. He became a monk under Zen Master Zhiyong Ju, deeply studying the tenets of the Caodong (Soto) school and exhausting its origins. Later, he opened the Dharma and preached in Shimen Temple in Cixi, served as abbot of Zhimen Temple in Xiangshan, and then moved to Tianning Temple in Mingzhou. After that, he took over as abbot of Sanzong Temple. The fourfold assembly recommended him to become the abbot of Tiantong Temple, and the entire monastery bowed and congratulated him. The Zen Master was good at using clever metaphors and quotations in his teachings, focusing on accommodating scholars and subtly helping them achieve enlightenment. As for the realm of unrestrained transcendence, even those with sharp eyes could not glimpse it. When giving a Dharma talk, he said, 'In the red dust of the bustling city, there is the Buddha Dharma of the red dust of the bustling city; in the deep mountains and cliffs, there is the Buddha Dharma of the deep mountains and cliffs. I, this mountain monk, went out of the city gate yesterday, and the Buddha Dharma of the red dust of the bustling city was forgotten for a moment. Walking to Twenty Mile Pine Cloud, I saw the Buddha Dharma of the deep mountains and cliffs.' Everyone, what is the Buddha Dharma of the deep mountains and cliffs?' After a long silence, the Zen Master said, 'White clouds faintly appear and disappear in the void, and green vines diligently climb straight to the top of the cold pine.' The Zen Master also thanked the head seat, the scribe, and the treasurer for giving Dharma talks, and drew a circle with a whisk, saying, 'The Mahayana Dharma (Mahayana Dharma) is beyond the four phrases and transcends the hundred negations.' He drew another circle and said, 'The use of ritual values harmony, which is the beauty of the way of the former kings.' He drew another circle and said, 'The Mani Jewel (Mani Jewel) is not recognized by people, but it is personally obtained in the Tathagatagarbha (Tathagatagarbha).' Have you all seen it? What is seen is different, and each has its gains and losses. Here at Tiantong Temple, the mother is firm and must be (referring to adhering to one's duty). The Zen Master is not arrogant, does not greedily accumulate, does not privately enjoy food, and gives away the benefits of donations to others as he receives them.

。見後生敬之逾謹。二時粥飯必同眾赴堂。既寂無餘資。禪者率錢津送後事塔葬于本山。弟子聘大方升獨木省愚庵證無印。四人足大其宗。但位不稱德。罕嗣其法者爾。

大鑒下第二十世

臥龍祖先禪師法嗣

杭州徑山無準禪師諱師範。生於蜀之梓潼雍氏。九歲依陰平山僧道欽出家。經書過目成誦。紹熙五年冬登具戒。明年次成都坐夏正法。遇老宿名堯者。師請益坐禪之法。堯曰。禪是何物坐底是誰。師受其語晝夜體究。一日如廁提前話有省。明年辭去謁佛照于育王。佛照問師曰。何處人。師曰。劍州人。佛照曰。帶得劍來么。師隨聲便喝。佛照笑曰。者烏頭子也亂做。貧甚無資剃髮故。佛照室中常以烏頭子目之。久之復還靈隱。破庵居第一座。齋余同遊石筍庵。庵之道者請益胡孫子話。破庵答之語在破庵傳中。師于侍傍有省。破庵過天童掃密庵塔師偕往。逮破庵赴穹窿。未幾以臺雁未到拉月石溪同遊至瑞巖時云巢領住持事。留分座。忽夜夢偉衣冠者持把茅見授。翌日明州清涼專使至。師受請入院。見所謂伽藍神。茅其姓。衣冠與疇昔所夢無異。升堂開法一香供破庵三年遷焦山。期年遷雪竇。三年被旨移育王。又三年嵩少林散席。徑山朝命以師補處。明年寺毀。師逆知其數。不動容經意。是年十月

【現代漢語翻譯】現代漢語譯本：見他後生可畏，更加敬重謹慎。早晚兩次的粥飯，必定和大眾一同前往齋堂。圓寂后沒有剩餘的資財，禪者們湊錢為他料理後事，建塔安葬在本山。弟子聘請大方禪師、升獨木禪師、愚庵禪師、證無印禪師四人，光大了他的宗門。但因為他們的地位與德行不相稱，很少有人繼承他的禪法。

大鑒禪師門下第二十世

臥龍祖先禪師的法嗣

杭州徑山無準禪師，法名師範，出生於四川梓潼雍氏。九歲時依從陰平山的僧人道欽出家。經書看過一遍就能背誦。紹熙五年冬天受具足戒。第二年到成都安居坐夏，學習正法。遇到一位老修行，名叫堯。禪師向他請教坐禪的方法。堯說：『禪是什麼東西？坐的是誰？』禪師領受了他的話，日夜體會研究。有一天，上廁所時，因為之前的話語而有所領悟。第二年辭別，前往育王山拜見佛照禪師。佛照禪師問他：『哪裡人？』禪師說：『劍州人。』佛照禪師說：『帶劍來了嗎？』禪師隨口便喝了一聲。佛照禪師笑著說：『這個烏頭子也胡亂來。』因為禪師非常貧窮，沒有錢剃頭。佛照禪師在方丈室中常常用『烏頭子』來稱呼他。過了很久，又回到靈隱寺，擔任破庵禪師的第一座。齋飯後一同遊覽石筍庵，石筍庵的道人向破庵禪師請教『胡孫子』的話頭。破庵禪師的回答在《破庵傳》中有記載。禪師在旁邊侍奉時有所領悟。破庵禪師前往天童寺掃密庵禪師的塔，禪師一同前往。等到破庵禪師前往穹窿山，沒多久，因為臺雁禪師沒有來，便和拉月禪師、石溪禪師一同遊覽，到達瑞巖寺時，云巢禪師主持寺院事務，留下禪師分座說法。忽然夜裡夢見一位身穿華麗官服的人，拿著一把茅草送給他。第二天，明州清涼寺的專使來到，禪師接受邀請擔任住持。見到所謂的伽藍神，姓茅，衣冠和之前夢中所見一模一樣。升座說法，用一炷香供奉破庵禪師三年。之後遷往焦山，一年後遷往雪竇山。三年後，奉旨移居育王寺。又過了三年，嵩山少林寺住持的位子空缺，朝廷命令禪師前往徑山寺擔任住持。第二年寺廟被毀，禪師預先知道這個定數，不為所動，不放在心上。這年十月

【English Translation】 English version: Seeing his potential as a promising young man, they respected and treated him with even greater care. He invariably attended the communal meals for both morning and afternoon alongside everyone else. Upon his passing, he left no personal wealth. Fellow Chan practitioners pooled their resources to arrange for his funeral and the construction of a stupa for his burial on the mountain. His disciples invited Chan Master Dafang, Chan Master Sheng Dumu, Chan Master Yu'an, and Chan Master Zheng Wuyin, four individuals who greatly expanded his lineage. However, due to their positions not matching their virtues, few inherited his Dharma.

The Twentieth Generation from Dajian Huineng

Dharma Successor of Chan Master Wolong Zuxian

Chan Master Wuzhun Shifan of Jingshan Monastery in Hangzhou, whose given name was Shifan, was born in the Yong family of Zitong in Shu (Sichuan). At the age of nine, he left home to become a monk under the tutelage of Daoqin, a monk from Yinping Mountain. He could memorize scriptures after reading them once. In the winter of the fifth year of the Shaoxi era (Southern Song Dynasty), he received the full precepts. The following year, he stayed in Chengdu during the summer retreat to study the orthodox Dharma. He encountered an elderly monk named Yao, from whom he sought guidance on the method of seated meditation. Yao said, 'What is Chan? Who is doing the sitting?' The Master took these words to heart and investigated them day and night. One day, while using the restroom, he had an awakening due to the aforementioned words. The following year, he bid farewell and went to Yuhuang (育王) Mountain to visit Chan Master Fozhao. Chan Master Fozhao asked him, 'Where are you from?' The Master replied, 'From Jianzhou.' Chan Master Fozhao said, 'Did you bring your sword with you?' The Master immediately shouted. Chan Master Fozhao laughed and said, 'This 'Wutouzi' (烏頭子, literally 'aconite seed', a term of endearment or mild rebuke) is acting recklessly.' This was because the Master was very poor and could not afford to shave his head. Chan Master Fozhao often referred to him as 'Wutouzi' in his abbot's room. After a long time, he returned to Lingyin Monastery and became the First Seat under Chan Master Po'an. After the communal meal, they went together to visit the Stone Bamboo Shoot Hermitage. The Daoist of the hermitage asked Chan Master Po'an about the 'Husunzi' (胡孫子, literally 'monkey') topic. Chan Master Po'an's answer is recorded in the biography of Chan Master Po'an. The Master, while serving by his side, had an awakening. Chan Master Po'an went to Tiantong Monastery to sweep Chan Master Mi'an's stupa, and the Master went with him. When Chan Master Po'an went to Qionglong Mountain, not long after, because Chan Master Taiyan had not arrived, he traveled with Chan Master Layue and Chan Master Shixi to Ruiyan Monastery, where Chan Master Yunchao was in charge of the monastery affairs, and he was invited to share the seat and expound the Dharma. Suddenly, one night, he dreamed of a person in magnificent official attire, holding a handful of thatch and giving it to him. The next day, the special envoy from Qingliang Monastery in Mingzhou arrived, and the Master accepted the invitation to become the abbot. He saw the so-called Sangharama deity, whose surname was Mao (茅, meaning 'thatch'), and whose attire was exactly the same as what he had seen in his dream. He ascended the Dharma seat and expounded the Dharma, offering incense to Chan Master Po'an for three years. Later, he moved to Jiaoshan, and a year later to Xuedou Mountain. Three years later, he received an imperial decree to move to Yuhuang Monastery. After another three years, the position of abbot of Shaolin Monastery on Mount Song became vacant, and the imperial court ordered the Master to go to Jingshan Monastery to fill the position. The following year, the monastery was destroyed. The Master knew this was destined beforehand and remained unmoved, not taking it to heart. In October of that year,

有旨入內。上御修政殿引見。師奏對詳明。上為之動色。賜金襕僧伽黎。仍宣詣慈明殿升座。上垂簾而聽。乃賜佛鑒禪師號。三年寺成。閱六年復毀。師不驚不變。而多助云至。不數年寺宇崇成。去寺四十里築室數百楹接待雲水。額曰萬年正續。正續西數百步結庵一區為歸藏所。上建重閣秘藏后先所賜御翰。敝室東西偏奉祖師與先世香火。遇始生日為飯僧佛事。以贊冥福。蓋蜀亂師之先祀遂絕。故茲祠奉以旌孝慕云。上聞而嘉嘆。賜扁圓照。淳祐戊申秋師築室明月池上。榜曰退耕。乞老於朝而舊疾適作。三月旦升堂示眾曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來。從前所說不到底。盡情向諸人面前抖擻去也。遂起身抖衣云。是多少。十五日集兩班區畫後事。親書遺表及遺書十數。言笑諧謔如平時。其徒以遺偈為請。乃執筆疾書云。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。停龕二七日。遺表上聞。上遣中使降香賜幣。奉全身塔于圓照庵。稟法分化。有雪巖欽斷橋倫西巖惠焉。

杭州靈隱法薰禪師號石田。眉山彭氏子也。師生而慧敏。三四歲時見佛僧即知禮敬。年十六往從丹棱石龍山法寶院智明出家。二十二剃髮受具戒。遂遊方至石霜禮雷遷塔。述偈曰。一念慈容元不隔。何

須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。師名因是大著。聞吳門穹窿破庵先禪師道望遂往依焉。一見知為法器。室中舉世尊拈花迦葉微笑。師云。焦磚打著連底凍。赤眼撞著火柴頭。破庵陰奇之。每於日用語默故起其疑。師於是決志依棲隨時諮詢。與無準范日相激礪。辭去遍游諸老門庭。見靈隱松源岳凈慈肯堂充華藏遁庵演。咸謂其從作家爐鞴中出自不同也。俄出世蘇之高峰。高峰蕞爾剎勞苦戢縮以身率之。未三年為改觀。次遷楓橋眾繩繩然。鐘山虛席。廟堂精選擇乃以師補處。寶慶初遷凈慈。端平二年遷靈隱。淳祐甲辰三月望示徒云。但得本莫愁末。喚恁么作本。喚恁么作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底。是我同參。弟子師俊繪師像求贊。有云。末後一句分付廚山。眾頗訝之。明日忽示疾。又明日退而歸寶壽。趣辦終焉計。窆全身於院之後山。不違師意也。壽七十五臘五十三。師貌古性直音韻朗暢。五遷望剎閱三十有二年。撙節而足用。審量而計功。雖有大興建。一毫不以幹人。見他處持疏鷺俟人門呫囁以希施與者。直鄙而笑之。而土木金碧在處成就云。

續傳燈錄卷第三十五

續傳燈錄卷第三十六目錄

大鑒下第二十世薦福道生禪師法

嗣一人徑山道沖禪師(見錄)凈慈聞禪師法嗣三人徑山妙高禪師(見錄)天童止泓鑒禪師何山鐵鏡明禪師(已上二人無錄)育王觀禪師法嗣一人徑山元熙禪師(見錄)徑山善珍禪師法嗣二人徑山行端禪師(見錄)曹溪覺禪師(無錄)凈慈仲穎禪師法嗣三人江心了萬禪師岳林益禪師(已上二人見錄)雙林雲屋閑禪師(一人無錄)雙林朋禪師法嗣一人靈隱祖訚禪師(見錄)天童云岫禪師法嗣一人雪竇大證禪師(見錄)孤峰秀禪師法嗣二人鼓山皖山凝禪師雙林一衲介禪師(二人無錄)靈隱普濟禪師法嗣三人蔣山東叟愷禪師雪竇野翁同禪師天童石門來禪師(已上三人無錄)天童自鏡禪師法嗣二人松窗照禪師月窗圓禪師(已上二人無錄)徑山如玨禪師法嗣一人中竺空巖有禪師(無錄)雪竇大夢因禪師法嗣一人風幡空山中禪師(無錄)黃龍慧開禪師法嗣一人瞎驢見和尚(無錄)淳庵凈禪師法嗣一人天童西江謀禪師(無錄)靈隱崇岳禪師法嗣一十二人金山善開禪師道場普巖禪師華藏覺通禪師龍翔希璉禪師瑞巖光睦禪師天目文禮禪師(已上六人見錄)雪竇大歇謙禪師凈慈谷原道禪師瑞巖云巢巖禪師虎丘蒺藜曇禪師北海心禪師諾庵肇禪師

續傳燈錄卷第三十六目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

【現代漢語翻譯】現代漢語譯本嗣一人徑山道沖禪師（徑山道沖禪師）凈慈聞禪師法嗣三人徑山妙高禪師（徑山妙高禪師）天童止泓鑒禪師何山鐵鏡明禪師（以上二人無錄）育王觀禪師法嗣一人徑山元熙禪師（徑山元熙禪師）徑山善珍禪師法嗣二人徑山行端禪師（徑山行端禪師）曹溪覺禪師（無錄）凈慈仲穎禪師法嗣三人江心了萬禪師岳林益禪師（以上二人見錄）雙林雲屋閑禪師（一人無錄）雙林朋禪師法嗣一人靈隱祖訚禪師（靈隱祖訚禪師）天童云岫禪師法嗣一人雪竇大證禪師（雪竇大證禪師）孤峰秀禪師法嗣二人鼓山皖山凝禪師雙林一衲介禪師（二人無錄）靈隱普濟禪師法嗣三人蔣山東叟愷禪師雪竇野翁同禪師天童石門來禪師（以上三人無錄）天童自鏡禪師法嗣二人松窗照禪師月窗圓禪師（以上二人無錄）徑山如玨禪師法嗣一人中竺空巖有禪師（無錄）雪竇大夢因禪師法嗣一人風幡空山中禪師（無錄）黃龍慧開禪師法嗣一人瞎驢見和尚（無錄）淳庵凈禪師法嗣一人天童西江謀禪師（無錄）靈隱崇岳禪師法嗣一十二人金山善開禪師道場普巖禪師華藏覺通禪師龍翔希璉禪師瑞巖光睦禪師天目文禮禪師（以上六人見錄）雪竇大歇謙禪師凈慈谷原道禪師瑞巖云巢巖禪師虎丘蒺藜曇禪師北海心禪師諾庵肇禪師

續傳燈錄卷第三十六目錄(終) 大正藏第 51 冊 No. 2077 續傳燈錄

【English Translation】 English version Successor of Yih-ren Jingshan Daochong Zen Master (see record). Dharma successor of Jingci Wen Zen Master: Three people: Jingshan Miaogao Zen Master (see record), Tiantong Zhihong Jian Zen Master, Heshan Tiejing Ming Zen Master (the above two have no record). Dharma successor of Yuwang Guan Zen Master: One person: Jingshan Yuanxi Zen Master (see record). Dharma successor of Jingshan Shanzhen Zen Master: Two people: Jingshan Xingduan Zen Master (see record), Caoxi Jue Zen Master (no record). Dharma successor of Jingci Zhongying Zen Master: Three people: Jiangxin Liaowan Zen Master, Yuelin Yi Zen Master (the above two see record), Shuanglin Yunwu Xian Zen Master (one person no record). Dharma successor of Shuanglin Peng Zen Master: One person: Lingyin Zuyin Zen Master (see record). Dharma successor of Tiantong Yunxiu Zen Master: One person: Xuedou Dazheng Zen Master (see record). Dharma successor of Gufeng Xiu Zen Master: Two people: Gushan Wanshan Ning Zen Master, Shuanglin Yina Jie Zen Master (two people no record). Dharma successor of Lingyin Puji Zen Master: Three people: Jiangdong Dongsou Kai Zen Master, Xuedou Yeweng Tong Zen Master, Tiantong Shimen Lai Zen Master (the above three no record). Dharma successor of Tiantong Zijing Zen Master: Two people: Songchuang Zhao Zen Master, Yuechuang Yuan Zen Master (the above two no record). Dharma successor of Jingshan Rujue Zen Master: One person: Zhongzhu Kongyan You Zen Master (no record). Dharma successor of Xuedou Dameng Yin Zen Master: One person: Fenfan Kongshan Zhong Zen Master (no record). Dharma successor of Huanglong Huikai Zen Master: One person: Blind Donkey Jian Monk (no record). Dharma successor of Chunan Jing Zen Master: One person: Tiantong Xijiang Mou Zen Master (no record). Dharma successor of Lingyin Chongyue Zen Master: Twelve people: Jinshan Shanka Zen Master, Daochang Puyan Zen Master, Huazang Juetong Zen Master, Longxiang Xilian Zen Master, Ruiyan Guangmu Zen Master, Tianmu Wenli Zen Master (the above six see record), Xuedou Daxie Qian Zen Master, Jingci Guyuan Dao Zen Master, Ruiyan Yuncao Yan Zen Master, Huqiu Jili Tan Zen Master, Beihai Xin Zen Master, Nuo'an Zhao Zen Master.

Continued Transmission of the Lamp, Volume 36, Table of Contents (End) Taisho Tripitaka Volume 51, No. 2077, Continued Transmission of the Lamp

續傳燈錄卷第三十六

大鑒下第二十世

薦福道生禪師法嗣

徑山癡絕禪師諱道沖。武信長江荀氏子。母郭氏。生而豐上短下資性絕人。少長以進士業應詔不利。受釋氏學于梓州妙音院禮修證為落髮師。游成都習經論。紹熙壬子出峽。迴翔荊楚間。時松源岳唱密庵之道于饒之薦福。徑造其廬。以歲饑不受。會曹源生出世妙果。師聽入門語。有省。參堂俾侍香。朝從夕游。老拳痛棒不少貸。平生知見至是多無影響。曹源徙龜峰侍行。又三年以偈辭游浙。其言有曰。尚餘窮相一雙手。要向諸方癢處爬。至京師松源主靈隱。師依焉。嘉定己卯由徑山第一座應嘉禾光孝請嗣曹源。是時庵元覺庵即逢庵原無相范石溪月。皆在會中道聞于朝。忠獻衛王以堂帖除蔣山。瀕江易澇下田多無秋。師忍饑鳴道行乞養士。居十三年無倦色。嘉熙己亥侍郎東畎曹公豳帥閩。聞師道望以鼓山來聘。未行雪峰牒至。領事半年而天童詔下。眾集如海法度修明。雖宏智盛時殆不之過。育王虛席攝住持事。往來說法兩山間上堂曰。天童用底來育王用不著。育王用底歸天童用不著。雖然如是用不著處用有餘。一箭雙鵰隨手落。又結夏上堂云。圓覺伽藍塵塵有路。坐斷去來頓空今古。那裡十三這邊十五。后先不差毫髮許。可笑黃面瞿曇

【現代漢語翻譯】現代漢語譯本

續傳燈錄卷第三十六

大鑒下第二十世

薦福道生禪師法嗣

徑山癡絕禪師道沖（Daochong）禪師，武信長江荀（Xun）氏之子，母親郭（Guo）氏。出生時體態上豐下短，資質超凡。年少時以進士科舉應試，但未成功。后在梓州妙音院跟隨修證（Xiuzheng）學習佛法，並剃度出家。遊歷成都，研習經論。紹熙壬子年離開四川，在荊楚一帶遊歷。當時，松源岳（Songyuan Yue）在饒州薦福寺弘揚密庵（Mi'an）的禪法。道沖禪師前往拜訪，但因當年饑荒，未被接納。後來，曹源生（Caoyuan Sheng）在妙果寺開法。道沖禪師聽了他的入門開示，有所領悟。於是進入曹源生門下，擔任侍香。早晚跟隨曹源生，經常受到嚴厲的斥責和棒喝。平生所學的知見，至此大多失去了作用。曹源生後來遷往龜峰寺，道沖禪師跟隨侍奉。三年後，他作偈辭別，前往浙江。偈中寫道：『尚餘窮相一雙手，要向諸方癢處爬。』到達京師后，松源岳主持靈隱寺，道沖禪師依附於他。嘉定己卯年，道沖禪師由徑山寺第一座的身份，應嘉禾光孝寺的邀請，繼承了曹源的法脈。當時，庵元覺（An Yuanjue），即逢庵（Feng'an），原無相（Yuan Wuxiang），范石溪月（Fan Shixiyue）都在法會之中，他們的名聲傳到了朝廷。忠獻衛王用堂帖任命他為蔣山寺住持。蔣山寺靠近江邊，容易發生水災，下田經常顆粒無收。道沖禪師忍飢挨餓，宣揚佛法，行乞募捐，用來供養僧眾。在此住了十三年，沒有絲毫懈怠。嘉熙己亥年，侍郎東畎曹豳（Cao Bin）擔任福建的統帥，聽聞道沖禪師的道望，邀請他前往鼓山寺。尚未成行，雪峰寺的邀請函就到了。道沖禪師主持雪峰寺半年，天童寺的詔書又下達。僧眾聚集如海，寺規整肅嚴明，即使是宏智（Hongzhi）禪師興盛之時，也難以超過。育王寺住持之位空缺，道沖禪師代理住持事務。往來於兩寺之間說法。上堂說法時說：『天童寺所用的，育王寺用不著。育王寺所用的，歸到天童寺也用不著。』雖然如此，用不著的地方，用起來還有剩餘。真可謂一箭雙鵰，隨手拈來。又在結夏安居時上堂說：『圓覺伽藍，塵塵有路。坐斷去來，頓空今古。那裡十三，這邊十五。后先不差毫髮許。』可笑那黃面瞿曇（Qutan，釋迦摩尼佛）

【English Translation】 English version

Continuation of the Transmission of the Lamp, Volume 36

20th Generation under Dajian

Dharma Successor of Chan Master Daosheng of Jianfu Temple

Chan Master Chijue Daochong (Daochong) of Jingshan Temple, was the son of the Xun (Xun) family of Changjiang in Wuxin, his mother was Lady Guo (Guo). He was born with a physique that was heavy on top and short on the bottom, and his natural talent was exceptional. In his youth, he took the imperial examination for the Jinshi degree, but was unsuccessful. He then studied Buddhist teachings at Miaoyin Temple in Zizhou, where he took refuge with Xiuzheng (Xiuzheng) as his ordination master. He traveled to Chengdu to study the scriptures and treatises. In the year Renzi of the Shaoxi era, he left Sichuan and traveled in the Jingchu area. At that time, Songyuan Yue (Songyuan Yue) was propagating the Chan teachings of Mi'an (Mi'an) at Jianfu Temple in Raozhou. Chan Master Daochong went to visit him, but was not accepted due to the famine that year. Later, Caoyuan Sheng (Caoyuan Sheng) began to teach at Miaoguo Temple. Chan Master Daochong listened to his introductory teachings and had an awakening. He then entered Caoyuan Sheng's school and served as an incense attendant. He followed Caoyuan Sheng morning and evening, and often received severe reprimands and blows. The knowledge and views he had learned in his life mostly lost their effect at this point. Later, Caoyuan Sheng moved to Guifeng Temple, and Chan Master Daochong followed and served him. Three years later, he wrote a verse of farewell and went to Zhejiang. The verse said: 'Still remaining is a pair of poor hands, wanting to scratch the itchy places in all directions.' After arriving in the capital, Songyuan Yue was in charge of Lingyin Temple, and Chan Master Daochong relied on him. In the year Jimao of the Jiading era, Chan Master Daochong, as the first seat of Jingshan Temple, accepted the invitation of Guangxiao Temple in Jiahe to inherit Caoyuan's Dharma lineage. At that time, An Yuanjue (An Yuanjue), also known as Feng'an (Feng'an), Yuan Wuxiang (Yuan Wuxiang), and Fan Shixiyue (Fan Shixiyue) were all present at the Dharma assembly, and their reputations were known to the court. Prince Zhongxian Wei appointed him as the abbot of Jiangshan Temple with a temple decree. Jiangshan Temple was close to the river and prone to flooding, and the lower fields often yielded no harvest. Chan Master Daochong endured hunger, propagated the Dharma, and begged for alms to support the monastic community. He lived there for thirteen years without the slightest懈怠. In the year Jihai of the Jiaxi era, Vice Minister Dongquan Cao Bin (Cao Bin) served as the commander of Fujian, and upon hearing of Chan Master Daochong's virtuous reputation, invited him to Gushan Temple. Before he could go, an invitation from Xuefeng Temple arrived. Chan Master Daochong presided over Xuefeng Temple for half a year, and then an imperial decree arrived summoning him to Tiantong Temple. The monastic community gathered like the sea, and the monastic rules were strict and clear. Even during the flourishing time of Chan Master Hongzhi (Hongzhi), it was difficult to surpass this. The position of abbot of Yuhuang Temple was vacant, and Chan Master Daochong served as the acting abbot. He traveled back and forth between the two temples to teach the Dharma. When he ascended the Dharma hall, he said: 'What Tiantong Temple uses, Yuhuang Temple does not need. What Yuhuang Temple uses, returning to Tiantong Temple is also not needed.' Although this is the case, what is not needed is still used with abundance. It can be said to be killing two birds with one stone, easily achieved. Again, during the summer retreat, he ascended the Dharma hall and said: 'In the Yuanjue Sangharama, every mote of dust has a path. Cutting off going and coming, instantly emptying past and present. There, thirteen, here, fifteen. There is not the slightest difference between before and after.' How laughable is that yellow-faced Gautama (Qutan, Shakyamuni Buddha)!

。至今不知落處。二年淳祐甲辰有旨移靈隱。而世故有不滿其意者。伐鼓告眾歸隱金陵。京兆尹遣屬官追挽至蘇臺不可。朝命以虎丘俾養老不就。留守虛齋趙公以蔣山起之不應。戊申春育王笑翁堪散席。朝論以大覺故家不輕畀付。召師隱所。使者三。返卒不奉。詔明年升徑山。未幾膈間疾作涉春不瘳。然升堂說法不廢。二月末始不出。然說偈書贊嬉笑言論如平時。侍僧以遺偈請。麾斥不顧。已而笑謂侍者曰。末後一句。無可商量。只要個人。直下承當。自是屏卻醫藥謝絕外事。至十四夜分起坐移頃而逝。歸葬于金陵山中。

凈慈聞禪師法嗣

杭州徑山云峰禪師名妙高。福之長溪人也。家世業儒。母阮夢池上嬰兒合爪坐蓮華心手捧得之。覺而生師。因名夢池。神彩秀徹嗜書力學尤耽釋典。固請學出世法。依吳中雲夢澤公受具戒。師銳意求道首參癡絕。次見無準。準尤器愛。遂之育王見偃溪。入室掌藏鑰。一日溪舉譬如牛過窗欞頭角四蹄都過了因甚尾巴過不得。師劃然有省答曰。鯨吞海水盡。露出珊瑚枝。溪可之。會溪遷南屏師與俱。后出世住宣興大蘆。遂為嫡嗣。遷江陰勸忠霅川何山云衲四來。蔣山虛席師奉朝命居之。歷十有三載眾逾五千指。德祐乙亥寺被兵軍士有迫師求金者。俄以刃擬師。師延頸曰。欲

【現代漢語翻譯】現代漢語譯本：至今不知道（他的遺骨）最終安放在哪裡。淳祐甲辰年（1244年）有旨意將他移葬到靈隱寺。但因為世俗的原因，有人對這個安排不滿意。於是（他）擊鼓告訴眾人，要歸隱金陵（今南京）。京兆尹（首都的行政長官）派下屬官員追趕勸阻，一直到蘇臺（蘇州）也沒能留住他。朝廷下令讓他到虎丘養老，他也沒有接受。留守虛齋趙公想用蔣山（鐘山）來安置他，他也不答應。戊申年（1248年）春天，育王寺的笑翁堪禪師退隱，朝廷認為大覺寺是名門望族，不能輕易交付，於是召師前往隱居之處。使者去了三次，最終也沒能奉旨。朝廷下詔明年升他為徑山寺住持。沒過多久，他得了膈間病，拖到春天也沒好。然而，他升堂說法沒有停止。二月末開始不出門，但說偈語、寫讚語、嬉笑言論都和平時一樣。侍僧用遺偈請示他，他揮手拒絕。之後笑著對侍者說：『末後一句，無可商量，只要個人，直下承當。』從此以後，他停止了醫藥，謝絕了外事。到十四夜裡，起身坐了一會兒就去世了。歸葬在金陵山中。

凈慈聞禪師的法嗣

杭州徑山云峰禪師，名叫妙高，是福州長溪人。家世代以儒學為業。他的母親阮氏夢見池塘上有一個嬰兒合掌坐在蓮花上，用心手捧著他。醒來后就生下了禪師。因此取名為夢池。他神采秀美，酷愛讀書，努力學習，尤其沉迷於佛經。堅決請求學習出世之法。依止吳中的雲夢澤公受了具足戒。禪師銳意求道，首先參拜了癡絕禪師，之後又拜見了無準禪師。無準禪師尤其器重喜愛他。於是他前往育王寺拜見偃溪禪師，進入內室掌管藏經的鑰匙。有一天，偃溪禪師舉例說：『譬如牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去？』禪師豁然開悟，回答說：『鯨吞海水盡，露出珊瑚枝。』偃溪禪師認可了他的回答。恰逢偃溪禪師遷往南屏山，禪師也一同前往。後來出世住在宣興的大蘆寺，於是成為偃溪禪師的嫡傳弟子。之後遷往江陰的勸忠寺、霅川的何山寺，四方雲遊的僧人前來投奔。蔣山寺住持的位置空缺，禪師奉朝廷的命令前去居住。經歷了十三年，僧眾超過五千人。德祐乙亥年（1267年），寺廟遭到兵禍，軍士有人逼迫禪師交出金錢。隨即用刀威脅禪師，禪師伸長脖子說：『想要

【English Translation】 English version: To this day, it is unknown where (his remains) were finally laid to rest. In the year Jia Chen of Chunyou (1244), an imperial decree ordered his relocation to Lingyin Temple. However, due to worldly reasons, some were dissatisfied with this arrangement. Therefore, (he) beat the drum to inform the public that he would retire to Jinling (present-day Nanjing). The Magistrate of Jingzhao (the administrative head of the capital) sent subordinate officials to chase and persuade him, but they could not stop him even in Sutai (Suzhou). The imperial court ordered him to retire to Huqiu (Tiger Hill) for his old age, but he did not accept. Zhao Gong of Liushou Xuzhai wanted to settle him in Jiangshan (Zhongshan), but he refused. In the spring of the year Wushen (1248), Chan Master Xiaoweng Kan of Yuwang Temple retired, and the court believed that Dajue Temple was a prestigious family and should not be easily handed over, so they summoned the master to his hermitage. The envoys went three times, but ultimately failed to carry out the decree. The imperial court issued an edict the following year to promote him to abbot of Jingshan Temple. Not long after, he contracted a diaphragmatic illness, which persisted into the spring without improvement. However, he did not stop ascending the hall to preach the Dharma. He began to stay indoors at the end of February, but his verses, eulogies, jokes, and discussions were the same as usual. The attendant monks asked him for his final verse, but he waved them away. Afterwards, he smiled and said to the attendant: 'The last sentence cannot be discussed; it only requires the individual to directly take responsibility.' From then on, he stopped taking medicine and refused external affairs. On the fourteenth night, he got up and sat for a while before passing away. He was buried in the mountains of Jinling.

The Dharma successor of Chan Master Wen of Jingci Temple

Chan Master Yunfeng of Jingshan Temple in Hangzhou, named Miaogao, was a native of Changxi in Fuzhou. His family had been engaged in Confucianism for generations. His mother, Ruan, dreamed of an infant in a pond sitting in a lotus flower with his palms together, holding him with her heart and hands. She awoke and gave birth to the Chan Master. Therefore, he was named Mengchi. He was handsome and intelligent, loved reading, studied hard, and was especially fascinated by Buddhist scriptures. He firmly requested to study the Dharma of transcending the world. He received the full precepts from Master Yun Mengze in Wuzhong. The Chan Master was determined to seek the Way, first visiting Chan Master Chijue, and then meeting Chan Master Wuzhun. Chan Master Wuzhun especially valued and loved him. So he went to Yuwang Temple to visit Chan Master Yanxi, and entered the inner chamber to manage the keys to the Sutra collection. One day, Chan Master Yanxi gave an example: 'It is like a cow passing through a window frame; the head, horns, and four hooves have all passed, why can't the tail pass?' The Chan Master suddenly realized and replied: 'The whale swallows the sea, revealing the coral branches.' Chan Master Yanxi approved of his answer. Coincidentally, Chan Master Yanxi moved to Nanping Mountain, and the Chan Master went with him. Later, he emerged into the world and lived in Dalusi Temple in Xuanxing, thus becoming the direct disciple of Chan Master Yanxi. Later, he moved to Quanzhong Temple in Jiangyin and Heshan Temple in Chuachuan, and monks from all directions came to join him. The position of abbot of Jiangshan Temple was vacant, and the Chan Master went to live there by order of the imperial court. After thirteen years, the number of monks exceeded five thousand. In the year Yihai of Deyou (1267), the temple was attacked by soldiers, and some soldiers forced the Chan Master to hand over money. Immediately, they threatened the Chan Master with a knife, and the Chan Master stretched out his neck and said: 'If you want'

殺即殺。吾頭非汝礪刃死。辭色了無怖畏。軍士感動擲刃而去。丞相伯顏公見師加敬。施牛百齋糧五百。寺賴以濟。至元庚辰遷徑山。寺罹回祿。草創才什一。師究心興建。不十年悉還舊觀。戊子春魔事忽作。有譖毀禪宗者。師嘆曰。此宗門大事。吾當忍死爭之。遂趨京。有旨集諸宗徒廷辨。上問。禪以何為宗。師奏。凈智妙圓體本空寂。非見聞覺知思慮分別所能到。宣問再三。師歷舉西天東土諸祖以至德山臨濟棒喝因緣。大抵禪是正法眼藏涅槃妙心。趨最上乘。孰有過於禪。詞指明顯餘二千言。又宣進榻前。與譖者反覆論難。譖者辭屈。上大悅。禪宗安堵如初。陛辭南歸。示眾云。我本深藏巖竇隱遁過時。不謂日照天臨難逃至化。又云。衲帔矇頭萬事休。此時山僧都不會。徑山復災師謂眾曰。吾夙負此山債耳。遂竭力再營建。匯殿坡為池。他屋以次落成。癸巳六月十七日書偈而逝。師生於嘉定己卯二月十七日。壽七十五。臘五十九。葬于寺之西麓云。

育王觀禪師法嗣

徑山佛智晦機禪師諱元熙。族豫章唐氏世業儒。西山明覺院明公乃師之族叔。父聚其宗族子弟。教之世典。師與兄元齡俱從進士業。元齡既登第。師年十九遂從明公祝髮。將遊方。其母憐之。私具白金為裝。師謂財足喪忘。即善辭母不持

【現代漢語翻譯】現代漢語譯本：殺就殺吧。我的頭不是給你磨刀用的。我的言語神色沒有絲毫的害怕。軍士被感動，扔掉刀離開了。丞相伯顏公（Bayen，元朝大臣）見到禪師，更加尊敬，佈施一百頭牛和五百齋糧，寺廟因此得以賙濟。至元庚辰年，禪師遷往徑山（Jingshan，山名，寺廟名）。寺廟遭遇火災，草創的規模只有原來的十分之一。禪師專心致力於興建，不到十年，完全恢復了舊觀。戊子年春天，魔事突然發生，有人詆譭禪宗。禪師嘆息說：『這是宗門的大事，我應當忍死力爭。』於是前往京城。皇帝下旨召集各宗派的僧徒在朝廷辯論。皇帝問：『禪以什麼為宗旨？』禪師奏答：『凈智妙圓，體本空寂，不是見聞覺知思慮分別所能達到的。』皇帝再三詢問，禪師歷數西天（Xitian，指印度）東土（Dongtu，指中國）諸位祖師，以及德山（Deshan，禪宗祖師名）臨濟（Linji，禪宗祖師名）棒喝的因緣。大抵禪是正法眼藏（Zhengfayanzang，佛教術語，指佛法正宗的精髓）涅槃妙心（Niepanmiaoxin，佛教術語，指涅槃的微妙心境），趨向最上乘（Zuishangcheng，佛教術語，指最高的修行境界），有什麼能超過禪呢？』言辭指明，有兩千多字。又被宣召到御座前，與詆譭者反覆辯論，詆譭者理屈詞窮。皇帝非常高興，禪宗得以安穩如初。禪師告別皇帝，返回南方，對大眾說：『我本來深藏在巖洞里，隱遁度日，不料皇恩浩蕩，難以逃避教化。』又說：『衲衣矇頭，萬事皆休，此時山僧什麼都不知道。』徑山再次發生災禍，禪師對大眾說：『我前世欠了這座山的債啊。』於是竭盡全力再次營建，把殿前的斜坡改造成池塘，其他房屋也依次落成。癸巳年六月十七日，寫下偈語而逝世。禪師生於嘉定己卯年二月十七日，享年七十五歲，僧臘五十九年，安葬在寺廟西邊的山麓。育王觀禪師（Yuwangguan Chanshi，人名）的法嗣徑山佛智晦機禪師（Jingshan Fozhi Huiji Chanshi，人名）法名元熙（Yuanxi），祖籍豫章（Yuzhang，地名），姓唐（Tang），世代以儒學為業。西山明覺院（Xishan Mingjueyuan，寺廟名）的明公（Minggong，人名）是禪師的族叔。父親聚集宗族子弟，教他們世俗典籍。禪師與哥哥元齡（Yuanling，人名）都跟隨進士學習。元齡考中進士后，禪師十九歲，於是跟隨明公剃度出家。將要遊方時，他的母親憐惜他，私下準備了白銀作為行裝。禪師認為錢財足以讓人喪失志向，於是婉言謝絕了母親，沒有接受。 English version: 'Kill, then kill.' My head is not for you to sharpen your blade. My words and expression show no fear. The soldiers were moved and threw away their blades, leaving. Prime Minister Bayen (Bayen, a Yuan Dynasty official) saw the master and showed even more respect, donating one hundred cows and five hundred portions of vegetarian food, which helped the temple greatly. In the gengchen year of the Zhiyuan era, the master moved to Jingshan (Jingshan, a mountain name, temple name). The temple suffered a fire, and the initial construction was only one-tenth of its original size. The master devoted himself to rebuilding, and in less than ten years, it was completely restored to its former glory. In the spring of the wuzi year, demonic events suddenly arose, and some people slandered the Chan (Zen) school. The master sighed, 'This is a major event for our school, and I should risk my life to contend for it.' So he went to the capital. The emperor ordered the monks of various schools to gather in court for debate. The emperor asked, 'What is the essence of Chan?' The master replied, 'Pure wisdom, wonderful and complete, its essence is emptiness and stillness, which cannot be reached by seeing, hearing, knowing, thinking, or discriminating.' The emperor asked again and again, and the master recounted the stories of the various patriarchs of Xitian (Xitian, referring to India) and Dongtu (Dongtu, referring to China), as well as the stories of Deshan (Deshan, a Chan master's name) and Linji (Linji, a Chan master's name) using shouts and blows. In general, Chan is the Zhengfayanzang (Zhengfayanzang, a Buddhist term, referring to the essence of the true Dharma) and the Niepanmiaoxin (Niepanmiaoxin, a Buddhist term, referring to the wonderful state of Nirvana), aiming for the Zuishangcheng (Zuishangcheng, a Buddhist term, referring to the highest state of practice). What could be better than Chan?' His words were clear, totaling more than two thousand words. He was then summoned before the throne and debated repeatedly with the slanderers, who were left speechless. The emperor was very pleased, and the Chan school was secure as before. The master bid farewell to the emperor and returned south, saying to the assembly, 'I was originally hidden deep in a cave, living in seclusion, but I did not expect the emperor's grace to shine upon me, making it difficult to escape transformation.' He also said, 'With a patched robe covering my head, all matters cease; at this time, this mountain monk knows nothing.' Jingshan suffered another disaster, and the master said to the assembly, 'I owe this mountain a debt from a previous life.' So he made every effort to rebuild it again, turning the slope in front of the hall into a pond, and other buildings were completed one after another. On the seventeenth day of the sixth month of the guisi year, he wrote a verse and passed away. The master was born on the seventeenth day of the second month of the jiaoding year, and lived to be seventy-five years old, with fifty-nine years as a monk. He was buried on the western slope of the temple. Successor of Chan Master Yuwangguan (Yuwangguan Chanshi, a person's name) Chan Master Fozhi Huiji of Jingshan (Jingshan Fozhi Huiji Chanshi, a person's name), whose Dharma name was Yuanxi (Yuanxi), was from Yuzhang (Yuzhang, a place name), with the surname Tang (Tang), and his family had been engaged in Confucianism for generations. Minggong (Minggong, a person's name) of Xishan Mingjueyuan (Xishan Mingjueyuan, a temple name) was the master's paternal uncle. His father gathered the children of the clan and taught them worldly classics. The master and his elder brother Yuanling (Yuanling, a person's name) both followed the jinshi (imperial examination) studies. After Yuanling passed the jinshi examination, the master, at the age of nineteen, followed Minggong to have his head shaved and become a monk. When he was about to travel, his mother pitied him and secretly prepared silver as travel expenses. The master believed that wealth was enough to make people lose their ambition, so he politely declined his mother and did not accept it.

【English Translation】 'Kill, then kill.' My head is not for you to sharpen your blade. My words and expression show no fear. The soldiers were moved and threw away their blades, leaving. Prime Minister Bayen (Bayen, a Yuan Dynasty official) saw the master and showed even more respect, donating one hundred cows and five hundred portions of vegetarian food, which helped the temple greatly. In the gengchen year of the Zhiyuan era, the master moved to Jingshan (Jingshan, a mountain name, temple name). The temple suffered a fire, and the initial construction was only one-tenth of its original size. The master devoted himself to rebuilding, and in less than ten years, it was completely restored to its former glory. In the spring of the wuzi year, demonic events suddenly arose, and some people slandered the Chan (Zen) school. The master sighed, 'This is a major event for our school, and I should risk my life to contend for it.' So he went to the capital. The emperor ordered the monks of various schools to gather in court for debate. The emperor asked, 'What is the essence of Chan?' The master replied, 'Pure wisdom, wonderful and complete, its essence is emptiness and stillness, which cannot be reached by seeing, hearing, knowing, thinking, or discriminating.' The emperor asked again and again, and the master recounted the stories of the various patriarchs of Xitian (Xitian, referring to India) and Dongtu (Dongtu, referring to China), as well as the stories of Deshan (Deshan, a Chan master's name) and Linji (Linji, a Chan master's name) using shouts and blows. In general, Chan is the Zhengfayanzang (Zhengfayanzang, a Buddhist term, referring to the essence of the true Dharma) and the Niepanmiaoxin (Niepanmiaoxin, a Buddhist term, referring to the wonderful state of Nirvana), aiming for the Zuishangcheng (Zuishangcheng, a Buddhist term, referring to the highest state of practice). What could be better than Chan?' His words were clear, totaling more than two thousand words. He was then summoned before the throne and debated repeatedly with the slanderers, who were left speechless. The emperor was very pleased, and the Chan school was secure as before. The master bid farewell to the emperor and returned south, saying to the assembly, 'I was originally hidden deep in a cave, living in seclusion, but I did not expect the emperor's grace to shine upon me, making it difficult to escape transformation.' He also said, 'With a patched robe covering my head, all matters cease; at this time, this mountain monk knows nothing.' Jingshan suffered another disaster, and the master said to the assembly, 'I owe this mountain a debt from a previous life.' So he made every effort to rebuild it again, turning the slope in front of the hall into a pond, and other buildings were completed one after another. On the seventeenth day of the sixth month of the guisi year, he wrote a verse and passed away. The master was born on the seventeenth day of the second month of the jiaoding year, and lived to be seventy-five years old, with fifty-nine years as a monk. He was buried on the western slope of the temple. Successor of Chan Master Yuwangguan (Yuwangguan Chanshi, a person's name) Chan Master Fozhi Huiji of Jingshan (Jingshan Fozhi Huiji Chanshi, a person's name), whose Dharma name was Yuanxi (Yuanxi), was from Yuzhang (Yuzhang, a place name), with the surname Tang (Tang), and his family had been engaged in Confucianism for generations. Minggong (Minggong, a person's name) of Xishan Mingjueyuan (Xishan Mingjueyuan, a temple name) was the master's paternal uncle. His father gathered the children of the clan and taught them worldly classics. The master and his elder brother Yuanling (Yuanling, a person's name) both followed the jinshi (imperial examination) studies. After Yuanling passed the jinshi examination, the master, at the age of nineteen, followed Minggong to have his head shaved and become a monk. When he was about to travel, his mother pitied him and secretly prepared silver as travel expenses. The master believed that wealth was enough to make people lose their ambition, so he politely declined his mother and did not accept it.

一錢以行。至吳。一時名宿皆欲出已座下不顧也。聞物初觀禪師闡化玉幾往依之。物初與語大驚異之。留侍左右朝夕咨扣盡發其秘。字之曰晦機。為偈以勉焉。后至錢塘謁東叟穎公于南屏。延師掌記。至元中總統楊璉真加奉旨取育王舍利塔進入供養。乃親詣師求記述舍利始末。因招與俱。師辭曰。我有老母兵后存亡不可知。遂歸江西。則元齡先以臨江通判從文丞相起兵死。獨母在堂。師奉之。以孝聞。隱居里之灊山。元貞二年出世應百丈之請。居十二載而法席振興。至大初應凈慈之請。入寺之日行中書省行宣政院官屬俯伏迎請發揚宗旨。四方英衲一時輻湊。上堂曰。雲門道。個普字盡大地人不奈何。殊不知雲門四棱塌地。當時若與震威一喝待此老惡發徐徐打。個問訊道。莫怪觸忤好。非徒扶起此老。管取話行天下。居七載還徑山。閱三月師杖策歸南山之下。復起之不往也。江西學者聞師退閑。咸傾誠法味以致。百丈大仰之徒爭來請師。師辭不獲已遂返仰山。居三年將示寂。手書所與往來作偈示眾。擲筆化去。延祐六年閏八月十有七日也。壽八十二。大仰之下有金雞石者。應馬大師懸讖故葬焉。而其徒之在杭者。又建塔于凈慈之西隱。以存詹敬之所。嗣法者有笑隱欣石室瑛仲芳倫云。

徑山善珍禪師法嗣

杭州徑山元叟禪師諱行端。族臨海何氏世業儒。母陳氏。師生而秀拔。幼不茹葷。年十二從族叔父茂上人得度于餘杭之化城院。十八受具戒。一切文字不由師授自然能通。初參藏叟和尚于徑山。叟問。汝是甚處人。師云。臺州叟便喝師展坐具。又喝師收坐具。叟云。放汝三十棒參堂去。師于言下豁然頓悟。即延入侍司。叟告寂。師至凈慈依石林鞏公。即處以記室。尋以靈隱山水清勝往掛錫焉。師嘗自稱寒拾。里人橫川珙公在育王。以偈招曰。寥寥天地間。獨有寒山子。師竟不渡江而謁覺庵真公于承天。復參雪巖欽公于仰山。巖問。何處來。師云。兩浙。巖云。因甚語音不同。師云。合取臭口。巖云。獺徑橋高集云峰峻。未識書記在。師拍手云。鴨吞螺螄眼睛突出。巖笑顧謂侍者。點好茶來。師云。也不消得。居三歲而巖逝。乃還浙右。徑山請師居第一座。大德庚子出世湖之資福。學徒奔湊名聞京國。特旨賜慧文正辨禪師。中書平章事張閭公任行宣政使。首舉師主中天竺。開堂之日公率僚屬親臨座下。皇慶壬子遷靈隱。有旨設水陸大會於金山。命師升座說法。竣事入覲。加賜佛日普照之號。陛辭南歸養高於良陼之西庵。至治壬戌徑山虛席。宣政行院請師補其處。師至是凡三被金襕袈裟之賜。二十年間足不越閫。而慕其道

者鱗萃至無所容。僧問。如何是正法眼藏。師云。十字街頭石敢當。僧云。莫只這便是么。師云。月似彎弓少雨多風。上堂舉。僧問趙州狗子還有佛性也無。州云無。又僧問。狗子還有佛性也無。州云有。師云。若以無為究竟。後來因甚道有。若以有為諦當。前面因甚道無。者里捉敗趙州。許爾天上天下。上堂。秋風涼秋夜長。未歸客思故鄉。拍禪床。自是不歸歸便得。五湖煙景有誰爭。師嘗勘一新到僧云。何方聖者甚處靈祇。僧云臨朕砧。師云。杜撰禪和如麻似粟參堂去。又勘一僧云。棋盤石斫破爾腦門。缽盂池浸爛爾腳板。僧擬答。師便喝。又勘一僧云。擘開華岳連天秀。放出黃河徹底清。即且置。平實地上道將一句來。僧擬開口。師便打。師以呵叱怒罵為門弟子慈切之誨。以不近人情行天下大公之道。師之利他皆陰為之沒齒不言。師生於宋寶祐乙卯。以至正辛巳八月四日。書偈訣眾云。本無生滅。焉有去來。冰河發焰。鐵樹花開。投筆垂一足而化。世壽八十八僧臘七十六。以是月十一日奉全身窆于寂照塔院。弟子竹泉林古鼎。銘夢堂噩楚石琦以中及等。皆足亢其宗。

凈慈仲穎禪師法嗣

溫州江心一山禪師諱了萬。族臨川金氏。貌瘠而弱。年十五業程文有聲。然素志出家莫奪。去從金溪常樂院思仁

【現代漢語翻譯】現代漢語譯本：人多得聚集在一起，沒有空隙容納更多的人。有僧人問：『如何是正法眼藏（證悟佛法的精髓）？』禪師說：『十字街頭的石敢當（鎮壓邪惡的石頭）』。僧人問：『莫非就是這個嗎？』禪師說：『月亮像彎弓一樣，預示著少雨多風的天氣。』

禪師上堂說法時舉例說：有僧人問趙州禪師：『狗子還有佛性嗎？』趙州禪師回答：『沒有。』又有僧人問：『狗子還有佛性嗎？』趙州禪師回答：『有。』禪師說：『如果以「無」為究竟的答案，那後來為什麼又說「有」呢？如果以「有」為真諦，那前面為什麼又說「無」呢？』如果能在這裡駁倒趙州禪師，就允許你在天上天下自由自在。

禪師上堂說法：秋風涼爽，秋夜漫長，未歸的遊子思念故鄉。拍打禪床，只要下決心迴歸，隨時都可以回去，五湖四海的美麗景色有誰能與你爭奪？

禪師曾經考察一位新來的僧人，問道：『是哪一方的聖者？是哪裡的神靈？』僧人回答：『臨朕砧（不清楚具體含義，可能為地名或典故）。』禪師說：『胡說八道的禪和子像麻和粟一樣多，去參堂吧！』又考察一位僧人，問道：『棋盤石如果被劈開，就會打破你的頭；缽盂池如果被浸泡，就會泡爛你的腳板。』僧人剛要回答，禪師就大喝一聲。又考察一位僧人，問道：『如果將華山劈開，就能顯露出連線天地的秀麗景色；如果放出黃河之水，就能徹底澄清。』這些暫且不談，在平實的地面上說出一句話來。僧人剛要開口，禪師就打了他。

禪師以呵斥怒罵作為對門下弟子的慈悲教誨，以不近人情的行為來實踐天下大公的道理。禪師幫助別人都是暗中進行，從不張揚。禪師生於宋朝寶祐乙卯年，在至正辛巳年八月初四，寫下偈語向眾人告別說：『本來就沒有生滅，哪裡會有去來？冰河裡冒出火焰，鐵樹上開出花朵。』說完，放下筆，垂下一隻腳而圓寂。世壽八十八歲，僧臘七十六年。於該月十一日，將全身安葬在寂照塔院。弟子竹泉林古鼎、銘夢堂噩、楚石琦以及其他弟子，都足以繼承他的宗風。

凈慈仲穎禪師的法嗣

溫州江心一山禪師，法名了萬，是臨川金氏的後代。他外貌瘦弱，十五歲時學業有成，但從小就立志出家，不可動搖。於是前往金溪常樂院跟隨思仁禪師。

【English Translation】 English version: The crowd gathered so densely that there was no room for more. A monk asked: 'What is the true Dharma Eye Treasury (the essence of enlightenment)?' The Master said: 'The Stone Dare-to-Face (a stone used to suppress evil) at the crossroads.' The monk asked: 'Is that all it is?' The Master said: 'The moon is like a bent bow, indicating less rain and more wind.'

During an assembly, the Master cited an example: A monk asked Zen Master Zhaozhou: 'Does a dog have Buddha-nature?' Zhaozhou answered: 'No.' Another monk asked: 'Does a dog have Buddha-nature?' Zhaozhou answered: 'Yes.' The Master said: 'If 'no' is the ultimate answer, then why did he later say 'yes'? If 'yes' is the true meaning, then why did he say 'no' earlier?' If you can defeat Zhaozhou here, you are allowed to be free in heaven and earth.

The Master addressed the assembly: The autumn wind is cool, the autumn night is long, and travelers who have not returned home miss their hometowns. He struck the Zen platform, saying, 'If you are determined to return, you can return at any time. Who can compete with you for the beautiful scenery of the Five Lakes?'

The Master once examined a newly arrived monk, asking: 'Which saint are you from? Which spirit are you?' The monk replied: 'Lin Zhen Zhen (unclear specific meaning, possibly a place name or allusion).' The Master said: 'The Zen practitioners who talk nonsense are as numerous as hemp and millet, go to the meditation hall!' He then examined another monk, asking: 'If the chessboard stone is split open, it will break your head; if the alms bowl pond is soaked, it will rot your feet.' As the monk was about to answer, the Master shouted loudly. He then examined another monk, asking: 'If Mount Hua is split open, it will reveal the beautiful scenery connecting heaven and earth; if the water of the Yellow River is released, it will be completely clear.' Let's put these aside for now, say a sentence on the plain ground. As the monk was about to speak, the Master hit him.

The Master used scolding and cursing as compassionate teachings for his disciples, and practiced the great public way of the world with unconventional behavior. The Master helped others in secret and never publicized it. The Master was born in the year of Yi Mao during the Bao You reign of the Song Dynasty. On the fourth day of the eighth month of the Xin Si year during the Zhi Zheng reign, he wrote a verse to bid farewell to the assembly, saying: 'Originally there is no birth or death, so how can there be coming or going? Flames emerge from the ice river, and flowers bloom on the iron tree.' After finishing speaking, he put down his pen, lowered one foot, and passed away. He lived to be eighty-eight years old, with seventy-six years as a monk. On the eleventh day of that month, his whole body was buried in the Jizhao Pagoda Courtyard. Disciples such as Zhuquan Lingu Ding, Mingmengtang E, Chushi Qi, and others are all sufficient to carry on his lineage.

The Dharma successor of Zen Master Jingci Zhongying

Zen Master Yishan Liaowan of Jiangxin, Wenzhou, whose family name was Jin from Linchuan. He was thin and weak in appearance. At the age of fifteen, he excelled in his studies, but he had been determined to leave home since childhood and could not be shaken. So he went to Chang Le Monastery in Jinxi to follow Zen Master Siren.

者祝髮。俄有靈芝產戶樞。占者曰。吉徴也。及遊方謁偃溪聞公荊叟玨公簡翁敬公皆相語合。東叟領南屏擇師掌記。師偶經神祠。見紙灰隨風旋起者。脫然忘所證。亟以白東叟。東叟詰之終無疑滯。遂蒙印可。后游天臺及境眾請開法寒巖。竟嗣東叟。逾三年遷仙居紫籜。歷十載遷疏山。當道議不合即撾退。未幾江淮總統會諸山于靈隱直指堂。議以開先迎居之。師蒞事叢林鼎新。又十年升住江心。少不適意輒棄去。寺眾數百懇留。隨至憑公嶺。不從。各泣別散去。師恬然如脫去桎梏焉。會廬山月澗明公遣舟迎歸東溪。明公示寂。開先之眾復以請。師力卻之。眾懇迫至再四。愿不以寺事累師。惟乞訓徒耳。皇慶元年十一月二十六日遘疾危坐不近藥。閱七日命具浴更衣出據室幾書訣眾語坐逝。阇維收五色舍利如菽不可計。雙目睛不燼。镕以烈焰益晶熒。齒牙頂骨錚有聲。時改作豫章烏遮塔。江西行省丞相斡赤命以舊藏釋尊舍利奉于中。而遣使分一山之目睛舍利。貯之銀匣陪葬焉余骼舍利又以葬東溪。

奉化岳林栯堂益禪師。溫州人開法婺之天寧。遷薦福。後主明之太平。升彰聖至岳林。上堂云。古者道。我者里無法與人。只是據款結案。彰聖者里亦無法與人。亦不據款結案。拈拄杖云。如何是佛赤腳踏蓮花。如何是佛

【現代漢語翻譯】現代漢語譯本那個人剃度出家。不久，他家的門樞上長出了靈芝。占卜的人說，這是吉祥的徵兆。後來他四處遊歷，拜訪了偃溪、聞公、荊叟（Jingsou，人名）、玨公（Juegong，人名）、簡翁（Jianweng，人名）、敬公（Jinggong，人名）等人，彼此意氣相投。東叟（Dongsou，人名）主持南屏，選擇這位禪師擔任掌記。禪師有一次經過神祠，看到紙灰隨著風旋轉飛起，突然忘記了自己所證悟的境界。他趕緊把這件事告訴東叟。東叟反覆詰問，最終沒有發現任何疑慮和滯礙，於是認可了他的證悟。之後，禪師遊歷天臺山，當地的僧眾邀請他在寒巖開法。最終他繼承了東叟的衣缽。三年後，他遷往仙居的紫籜。過了十年，又遷往疏山。當地官員的意見不合，就用木棒驅趕他離開。不久，江淮的總統在靈隱直指堂召集各山頭的僧人，商議迎請他去開先寺主持。禪師主持寺務后，叢林煥然一新。又過了十年，他升座到江心寺。稍微有些不順心，就立即捨棄離開。寺里的數百僧人懇求他留下，他便隨他們到了憑公嶺，但仍然不肯留下。大家哭著告別，各自散去。禪師感到輕鬆自在，就像擺脫了枷鎖一樣。這時，廬山的月澗明公（Yuejian Minggong，人名）派船來迎接他回東溪。明公示寂后，開先寺的僧眾再次請求他回去主持。禪師極力推辭。僧眾懇求迫切，再三請求，表示不會用寺里的事務來勞累禪師，只希望他能訓導徒弟。皇慶元年十一月二十六日，禪師生病，危坐不肯服藥。過了七天，他命人準備沐浴更衣，然後走出房間，靠在幾案上寫下遺囑，告誡眾人，然後坐化圓寂。火化后，撿到五顏六色的舍利子，像豆子一樣多得數不清。雙眼的眼珠沒有燒盡，用烈火熔鍊后更加晶瑩閃亮。牙齒和頂骨發出錚錚的聲響。當時改建豫章的烏遮塔，江西行省丞相斡赤（Wochi，人名）命人將以前珍藏的釋迦牟尼佛的舍利供奉在塔中，並派使者將禪師的一顆眼珠舍利，裝在銀匣子里陪葬。其餘的骨骼舍利則葬在東溪。

奉化岳林栯堂益禪師（Yutang Yi Chanshi，人名），是溫州人，在婺州的天寧寺開法，后遷往薦福寺。之後主持明州的太平寺，升座到彰聖寺，最後到岳林寺。禪師上堂說法時說：『古時候的人說，我在這裡無法可說，也無人可度，只是按照規矩結案。彰聖寺這裡也無法可說，也無人可度，也不按照規矩結案。』禪師拿起拄杖說：『什麼是佛？赤腳踏蓮花。什麼是佛？』

【English Translation】 English version That person shaved his head and became a monk. Soon after, a lingzhi mushroom grew on the door pivot of his house. A diviner said that this was an auspicious sign. Later, he traveled around and visited Yanxi, Wengong, Jingsou (Jingsou, a personal name), Juegong (Juegong, a personal name), Jianweng (Jianweng, a personal name), Jinggong (Jinggong, a personal name), and others, and they were all like-minded. Dongsou (Dongsou, a personal name) presided over Nanping and chose this Chan master to be in charge of records. Once, the Chan master passed by a shrine and saw paper ashes swirling in the wind, and he suddenly forgot the state he had attained. He quickly told Dongsou about this. Dongsou repeatedly questioned him and ultimately found no doubts or hesitations, so he approved of his enlightenment. After that, the Chan master traveled to Mount Tiantai, and the local monks invited him to open the Dharma at Hanyan. In the end, he inherited Dongsou's mantle. Three years later, he moved to Zituo in Xianju. After ten years, he moved to Shushan. The local officials disagreed and drove him away with sticks. Soon after, the Jianghuai President convened monks from various mountains at Lingyin Zhizhi Hall to discuss inviting him to preside over Kaixian Temple. After the Chan master took charge of the temple affairs, the monastery was completely renewed. After another ten years, he ascended to Jiangxin Temple. If he was slightly displeased, he would immediately abandon it and leave. Hundreds of monks in the temple begged him to stay, so he followed them to Pinggong Ridge, but he still refused to stay. Everyone cried and said goodbye, and dispersed. The Chan master felt relaxed and free, as if he had gotten rid of shackles. At this time, Yuejian Minggong (Yuejian Minggong, a personal name) of Mount Lu sent a boat to welcome him back to Dongxi. After Minggong passed away, the monks of Kaixian Temple again requested him to return to preside over the temple. The Chan master strongly declined. The monks pleaded urgently, repeatedly requesting, saying that they would not burden the Chan master with the affairs of the temple, but only hoped that he could train disciples. On November 26th of the first year of Huangqing, the Chan master fell ill, sat upright in danger, and refused to take medicine. After seven days, he ordered people to prepare to bathe and change clothes, then walked out of the room, leaned on the table, wrote a will, warned everyone, and then sat in meditation and passed away. After cremation, he picked up colorful sariras, as many as countless beans. The eyeballs of both eyes were not burned, and after being melted with fierce fire, they became more crystal clear and shiny. The teeth and skull made a clanging sound. At that time, the Wuzhe Pagoda in Yuzhang was rebuilt, and Wochi (Wochi, a personal name), the Prime Minister of the Jiangxi Province, ordered people to enshrine the relics of Sakyamuni Buddha, which had been treasured before, in the pagoda, and sent an envoy to bury one of the Chan master's eyeball relics in a silver box as an accompaniment. The remaining bone relics were buried in Dongxi.

Chan Master Yutang Yi (Yutang Yi Chanshi, a personal name) of Yuelin Temple in Fenghua, was a native of Wenzhou. He opened the Dharma at Tianning Temple in Wuzhou, and later moved to Jianfu Temple. After that, he presided over Taiping Temple in Mingzhou, ascended to Zhangsheng Temple, and finally to Yuelin Temple. When the Chan master ascended the hall to preach, he said: 'The ancients said, I have no Dharma to speak of here, and no one to save, just settle the case according to the rules. There is also no Dharma to speak of here at Zhangsheng Temple, and no one to save, and no settlement according to the rules.' The Chan master picked up his staff and said: 'What is Buddha? Barefoot stepping on a lotus flower. What is Buddha?'

向上事雕樑畫棟。擲下拄杖便歸方丈。二月十五日上堂擊拂一下。彰聖今日將三十年前冷灰中爆出烏豆。換老胡眼睛去也。喝一喝云。設有一法過於涅槃。我此一喝不作一喝用。

雙林朋禪師法嗣

杭州靈隱悅堂訚禪師。南康周氏子。宋端平元年八月一日生。年十三稟父母。依同郡嘉瑞寺出家。禮偃一人為師剃落受具。一日閱華嚴經。至惟一堅密身一切塵中現。忽有省。即往見別山智公于蔣山。智問。近離何處。師云。江西。智云。馬大師安樂否。師叉手進云。起居和尚。智命侍香。未幾至杭見斷橋倫公于凈慈。倫問。臨濟三遭黃檗痛棒是否。師云是。又問。因甚大愚肋下筑三拳。師云。得人一牛還人一馬。倫頷之。倫逝而柏山介石適來補其處。一日室中舉柏樹子話。師擬議。石抗聲云。何不道黃鶴樓前鸚鵡洲。師于言下頓悟。即令侍香。久之歸廬山東巖。日公住圓通延師分座。九江守錢真孫聘師出世西林為介石嗣。至元二十五年遷開先。又選東林。元貞初奉詔赴闕入對稱旨。賜璽書號通慧禪師並金襕法衣。大德九年升住靈隱。嘗勘一僧云。微塵諸佛在爾舌上。三藏聖教在爾腳底。何不瞥地。僧罔措。師便喝。又勘一僧云。釋迦彌勒是他奴他是阿誰。僧擬對。師便打。一僧新到。師問。何處來。僧云。閩

【現代漢語翻譯】現代漢語譯本向上之事，如同雕樑畫棟般精美。放下手中的拄杖，便迴歸自己的方丈室。二月十五日上堂說法，用拂塵擊打了一下。彰聖今日將三十年前冷灰中爆出的烏豆，用來換老胡（指達摩祖師）的眼睛。喝一聲，說道：『假設有一法勝過涅槃，我這一喝便不當作一喝來用。』

雙林朋禪師的法嗣

杭州靈隱悅堂訚禪師，是南康周氏之子，生於宋端平元年八月一日。十三歲時稟告父母，依同郡嘉瑞寺出家，拜偃一人為師剃度並受具足戒。一日閱讀《華嚴經》，讀到『惟一堅密身一切塵中現』時，忽然有所領悟。隨即前往蔣山拜見別山智公。智公問：『你最近從哪裡來？』禪師說：『江西。』智公問：『馬大師（指馬祖道一）安樂嗎？』禪師叉手進言：『起居和尚。』智公命他擔任侍香。不久之後，到杭州在凈慈寺拜見斷橋倫公。倫公問：『臨濟（指臨濟義玄）三遭黃檗（指黃檗希運）痛棒，是也不是？』禪師說：『是。』又問：『為什麼大愚（指大愚守芝）在黃檗肋下筑三拳？』禪師說：『得人一牛，還人一馬。』倫公點頭認可。倫公去世后，柏山介石恰好來填補他的位置。一日，在室內舉柏樹子的話頭。禪師想要思量作答，介石高聲說：『何不說黃鶴樓前鸚鵡洲？』禪師在言下頓悟。隨即讓他擔任侍香。很久之後，回到廬山東巖。日公住在圓通寺，邀請禪師分座說法。九江守錢真孫聘請禪師出世住持西林寺，作為介石的法嗣。至元二十五年，遷往開先寺。又被選住持東林寺。元貞初年，奉詔前往京城入對，受到皇帝的賞識。賜予璽書，號為通慧禪師，並賜予金襕法衣。大德九年，升座住持靈隱寺。曾經勘驗一個僧人，說：『微塵諸佛在你的舌頭上，三藏聖教在你的腳底下，為何不瞥地（指當下領悟）？』僧人不知所措。禪師便喝斥一聲。又勘驗一個僧人，說：『釋迦（指釋迦摩尼佛）彌勒（指彌勒菩薩）是他的奴僕，他是阿誰？』僧人想要回答，禪師便打了他。一個僧人新來，禪師問：『從哪裡來？』僧人說：『閩（指福建）。』

【English Translation】 English version The matter of upward striving is like carved beams and painted rafters. Lay down the staff and return to the abbot's room. On the fifteenth day of the second month, ascending the hall, he struck once with the whisk. Today, Zhang Sheng will use the black beans that burst from the cold ashes thirty years ago to exchange for Old Hu's (Bodhidharma's) eyes. He shouted and said, 'If there is a dharma surpassing Nirvana, I will not use this shout as a shout.'

Dharma heir of Zen Master Shuanglin Peng

Zen Master Yuetang Yin of Lingyin Temple in Hangzhou was a son of the Zhou family of Nankang, born on the first day of the eighth month of the first year of the Song Dynasty's Duanping era. At the age of thirteen, he informed his parents and left home to become a monk at Jiarui Temple in the same county. He was tonsured and received the full precepts by taking Yan Yiren as his teacher. One day, while reading the Avatamsaka Sutra, when he reached 'The only firm and solid body appears in all dust,' he suddenly had an awakening. He immediately went to Jiangshan to see Zhi Gong of Bieshan. Zhi asked, 'Where have you come from recently?' The master said, 'Jiangxi.' Zhi said, 'Is Master Ma (Mazu Daoyi) at peace?' The master crossed his hands and said, 'Greetings, Abbot.' Zhi ordered him to serve as incense attendant. Not long after, he went to Hangzhou to see Duanqiao Lun Gong at Jingci Temple. Lun asked, 'Is it true that Linji (Linji Yixuan) suffered painful blows from Huangbo (Huangbo Xiyun) three times?' The master said, 'Yes.' He also asked, 'Why did Dayu (Dayu Shouzhi) strike Huangbo three times in the ribs?' The master said, 'Give a cow to someone, and return a horse.' Lun nodded in agreement. After Lun passed away, Baishan Jieshi happened to come to fill his position. One day, in the room, he raised the topic of cypress seeds. The master intended to deliberate. Jieshi loudly said, 'Why not say Parrot Island in front of Yellow Crane Tower?' The master had a sudden awakening upon hearing these words. He was immediately made incense attendant. After a long time, he returned to Dongyan in Mount Lu. Ri Gong lived in Yuantong Temple and invited the master to share the seat and expound the Dharma. Qian Zhensun, the governor of Jiujiang, invited the master to come forth and preside over Xilin Temple as Jieshi's Dharma heir. In the twenty-fifth year of Zhiyuan, he moved to Kaixian Temple. He was also selected to preside over Donglin Temple. At the beginning of Yuanzhen, he was summoned to the capital by imperial decree and pleased the emperor with his answers. He was granted a seal and the title of Zen Master Tonghui, as well as a kasaya of gold brocade. In the ninth year of Dade, he ascended the seat and presided over Lingyin Temple. He once examined a monk, saying, 'The Buddhas of dust are on your tongue, and the Tripitaka teachings are under your feet. Why don't you perceive it immediately?' The monk was at a loss. The master then shouted. He also examined a monk, saying, 'Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva) are his servants. Who is he?' The monk wanted to answer, but the master struck him. A new monk arrived. The master asked, 'Where do you come from?' The monk said, 'Min (Fujian).'

中。師云。彼處佛法如何住持。僧云。饑即吃飯困即打睡。師云錯。僧云。未審和尚此間如何住持。師拂袖歸方丈。僧休去。居四歲而逝。訣眾偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。世壽七十五。僧臘五十二。

天童云外禪師法嗣

明州雪竇無印禪師諱大證。族番陽史氏子。生於大德丁酉歲正月二十四日。幼穎異父母知不可留。使從州之昌國寺智節學出世法。年十四剃落受具戒。出遊謁荊石琬公于廬山圓通。機語不契。時思庵睿公居間房。師日親煆煉。云外岫公方唱曹洞之道于天童。師往依之。一日入室次公云。天童今日大死去也。汝作么生救。師云。請和尚吃飯。公又云。天童今日大死去也。汝不要相救師云。救他作么。公又云。天童今日大死去也。阿誰與我同行。師云。和尚先行某甲后隨。公呵呵大笑。自茲情同魚水。猶溈山之與寂子也遂命典藏教。已而謁中峰本公于天目山。公雅相器重。至治間詔天下善書者。以金書藏經與國師妙公偕北上入覲。竣事賜以織金屈眴之衣。泰定初南還江浙。丞相脫歡公領行宣政院事。起師主衢之南禪說法。為云外之嗣。云外嗣直翁舉。直翁嗣東谷光。東谷嗣明極祚明極嗣自得暉。蓋隰州古佛之六世也。繼領光孝遷信之祥符。既而洪之翠巖。饒之芝山。俱

【現代漢語翻譯】現代漢語譯本：僧人問：『這裡的佛法如何住持？』禪師說：『彼處佛法如何住持？』僧人回答：『餓了就吃飯，困了就睡覺。』禪師說：『錯了。』僧人問：『不知和尚您這裡如何住持？』禪師拂袖回到方丈。僧人離開了，四年後去世。臨終遺偈說：『因緣聚合而來，因緣離散而去。撞倒須彌山（Sumeru），虛空獨自顯露。』世壽七十五歲，僧臘五十二年。

天童云外禪師（Yuwai）的法嗣

明州雪竇無印禪師（Wuyin）名大證（Dazheng），是番陽史氏的兒子，生於大德丁酉年正月二十四日。從小就聰穎異常，父母知道留不住他，就讓他跟隨州里的昌國寺智節（Zhijie）學習出世法。十四歲剃度受具足戒。出遊參謁荊石琬公（Jingshi Wan）于廬山圓通寺，但機緣不合。當時思庵睿公（Si'an Rui）在中間調解。禪師每日勤奮鍛鍊。云外岫公（Yuwai Xiu）正在天童寺弘揚曹洞宗的禪法，禪師前去依止他。一天入室時，云外禪師說：『天童寺今天大死了一回，你打算怎麼救？』禪師說：『請和尚吃飯。』云外禪師又說：『天童寺今天大死了一回，你不要救嗎？』禪師說：『救他做什麼？』云外禪師又說：『天童寺今天大死了一回，誰與我同行？』禪師說：『和尚先行，我隨後跟隨。』云外禪師哈哈大笑。從此情同魚水，就像溈山（Weishan）和寂子（Jizi）一樣。於是命他掌管藏經。之後，禪師又去天目山參謁中峰本公（Zhongfeng Ben），中峰本公非常器重他。至治年間，朝廷詔令天下擅長書法的人，用金字書寫藏經，與國師妙公（Miaogong）一同北上入朝覲見。事情結束后，賜給他織金屈眴的袈裟。泰定初年，禪師南還江浙。丞相脫歡公（Tuohuan）主管行宣政院事，請禪師主持衢州的南禪寺說法，成為云外禪師的法嗣。云外禪師的法嗣是直翁（Zhiweng），直翁的法嗣是東谷光（Donggu Guang），東谷光的法嗣是明極祚（Mingji Zuo），明極祚的法嗣是自得暉（Zide Hui），是隰州古佛（Gufuo of Xi Zhou）的第六代傳人。之後，禪師又先後主持了光孝寺、信之祥符寺、洪之翠巖寺、饒之芝山寺。

【English Translation】 English version: A monk asked: 'How is the Buddha-dharma maintained here?' The master said: 'How is the Buddha-dharma maintained there?' The monk replied: 'When hungry, we eat; when sleepy, we sleep.' The master said: 'Wrong.' The monk asked: 'I don't know how the abbot maintains it here.' The master flicked his sleeve and returned to his room. The monk left and passed away four years later. His farewell verse said: 'Arising from the assembly of conditions, departing when the conditions disperse. Knocking down Mount Sumeru (Sumeru), the empty sky alone is revealed.' He lived to seventy-five years old, with fifty-two years as a monk.

Successor of Zen Master Yuwai (Yuwai) of Tiantong Temple

Zen Master Wuyin (Wuyin) of Xuědòu Temple in Mingzhou, named Dazheng (Dazheng), was the son of the Shi family of Fanyang, born on the twenty-fourth day of the first month in the year Dingyou of the Dade era. From a young age, he was exceptionally intelligent, and his parents knew they could not keep him, so they had him follow Zhijie (Zhijie) of Changguo Temple in the prefecture to study the Dharma of transcending the world. At the age of fourteen, he was tonsured and received the full precepts. He traveled to visit Jingshi Wan (Jingshi Wan) at Yuantong Temple on Mount Lu, but their interaction was not harmonious. At that time, Si'an Rui (Si'an Rui) was mediating. The Zen master diligently practiced every day. Yuwai Xiu (Yuwai Xiu) was propagating the Caodong school of Chan at Tiantong Temple, and the Zen master went to rely on him. One day, during a private interview, Zen Master Yuwai said: 'Tiantong Temple has greatly died today. How do you intend to save it?' The Zen master said: 'Please invite the abbot to eat.' Zen Master Yuwai then said: 'Tiantong Temple has greatly died today. Don't you want to save it?' The Zen master said: 'What's the point of saving it?' Zen Master Yuwai then said: 'Tiantong Temple has greatly died today. Who will walk with me?' The Zen master said: 'Abbot, please go first, and I will follow behind.' Zen Master Yuwai laughed heartily. From then on, their relationship was as close as fish and water, like Weishan (Weishan) and Jizi (Jizi). So he was ordered to manage the scriptures. Later, the Zen master went to Tianmu Mountain to visit Zhongfeng Ben (Zhongfeng Ben), who greatly valued him. During the Zhizhi era, the court ordered the best calligraphers in the land to write the scriptures in gold, and together with National Teacher Miaogong (Miaogong), they went north to have an audience with the emperor. After the matter was completed, he was bestowed a brocade kasaya. In the early years of the Taiding era, the Zen master returned south to Jiangzhe. Prime Minister Tuohuan (Tuohuan), who was in charge of the Xuanzheng Yuan, invited the Zen master to preside over the Nanchan Temple in Quzhou to preach the Dharma, becoming a successor of Zen Master Yuwai. Yuwai's successor was Zhiweng (Zhiweng), Zhiweng's successor was Donggu Guang (Donggu Guang), Donggu Guang's successor was Mingji Zuo (Mingji Zuo), and Mingji Zuo's successor was Zide Hui (Zide Hui), who was the sixth generation descendant of Gufuo of Xi Zhou (Gufuo of Xi Zhou). Later, the Zen master successively presided over Guangxiao Temple, Xiangfu Temple in Xin, Cuiyan Temple in Hong, and Zhishan Temple in Rao.

以行院檄請。師以疾固辭。至正七年主慶元之定水。閱九年遷雪竇。上堂曰。千說萬說不若覿面一見。昨日二十九。今朝七月一。報爾參玄人。光陰如箭疾。娘生兩隻眼。個個黑如漆。急急急回頭。看取天真佛。良久是何面目。下座巡堂喫茶。又上堂。妙不妙衲僧鼻孔多無竅。玄不玄剎竿頭上無青天。至士寧容袖手。良馬豈待揮鞭。全超棒喝不落蹄筌。百鳥不來春又去。巖房嬴得日高眠。居四年退居定水之圓明庵。明年辛丑九月二十一日示寂。得年六十有五。奉龕阇維燼餘牙齒數珠不壞。舍利明瑩。門人景雲等斂諸不壞者。建塔圓明庵后。

靈隱崇岳禪師法嗣

鎮江金山善開禪師字掩室。上堂舉密庵破沙盆話頌云。法眼拈來早自謾。無端錯對破沙盆。而今遍界難遮掩。殃害叢林累子孫。

湖州道場運庵禪師諱普巖。題趙州像偈云。無端提起七斤衫。多少禪人著意參。盡向青州做窠窟。不知春色在江南。其下有虛空愚石帆衍紹之。

華藏覺通禪師字無得。青苗會上堂。破一微塵出大經。鳶飛魚躍更分明。不將眼看將心看。已是重敲火里冰。淹黑豆昧平生。直須劫外話豐登。繰成白雪桑重綠。割盡黃云稻正青。嗣法有虛舟度云。

溫州龍翔石巖禪師諱希璉。潮陽馬氏子。室中僧問。昔日佛

【現代漢語翻譯】現代漢語譯本：

地方官員以行院的名義懇請他出山，但禪師以生病為由堅決推辭。至正七年（1347年），他主持慶元的定水寺。九年後，遷往雪竇寺。上堂說法時說：『千說萬說不如覿面一見。昨日是二十九，今朝是七月初一。告訴你們這些參禪的人，光陰似箭般飛逝。娘生給你們兩隻眼睛，個個黑得像漆一樣。急急急，快回頭，看看你本來的天真佛。』良久，問道：『這是什麼面目？』然後下座巡視禪堂，喝茶。又上堂說：『妙不妙，這些和尚的鼻孔大多沒有竅。玄不玄，剎竿頭上沒有青天。』大丈夫豈能袖手旁觀，好馬不用鞭打自奮蹄。完全超越棒喝，不落入言語的圈套。百鳥不來，春天又過去了，住在巖房裡，睡到日上三竿。』住了四年後，退居定水寺的圓明庵。明年辛丑年九月二十一日圓寂，享年六十五歲。火化后，牙齒和念珠沒有損壞，舍利晶瑩剔透。門人景雲等人收集這些沒有損壞的遺物，在圓明庵后建塔安葬。

靈隱崇岳禪師的法嗣：

鎮江金山善開禪師，字掩室。上堂時引用密庵禪師打破沙盆的典故，並作頌說：『法眼禪師拈來，早就自欺欺人。無端端地錯對打破沙盆。如今遍及整個世界都難以遮掩，殃害叢林，連累子孫。』

湖州道場運庵禪師，法名普巖。在趙州禪師的畫像上題偈說：『無端提起七斤衫，多少禪人著意參。盡向青州做窠窟，不知春色在江南。』其下有虛空愚、石帆、衍紹等人。

華藏覺通禪師，字無得。在青苗會上上堂說法：『破一微塵，顯出大經。鳶飛魚躍，更加分明。不將眼看，將心看，已是重敲火里冰。淹黑豆，昧平生。直須劫外話豐登。繰成白雪桑重綠，割盡黃云稻正青。』嗣法的有虛舟、度云等人。

溫州龍翔石巖禪師，法名希璉。是潮陽馬氏的兒子。在方丈室內，有僧人問：『昔日佛……』 English version:

The local officials earnestly requested him to come out of seclusion on behalf of the brothels, but the Chan master firmly declined due to illness. In the seventh year of the Zhizheng era (1347), he presided over Dingshui Temple in Qingyuan. After nine years, he moved to Xuedou Temple. During an ascending-the-hall Dharma talk, he said: 'Saying it a thousand times, saying it ten thousand times, is not as good as seeing it face to face. Yesterday was the twenty-ninth, and this morning is the first of the seventh month. I tell you Chan practitioners, time flies like an arrow. Your mother gave you two eyes, each as black as lacquer. Quickly, quickly, turn your head back and look at your original, true Buddha.' After a long pause, he asked: 'What is this face?' Then he descended from the seat, inspected the Chan hall, and drank tea. Again, he ascended the hall and said: 'Wonderful or not, most monks' nostrils have no holes. Mysterious or not, there is no blue sky on top of the flagpole.' A great man cannot stand idly by, and a good horse does not need a whip to spur it on. Completely transcending the stick and shout, not falling into the trap of words. The hundred birds do not come, and spring has passed again, living in a rock room, sleeping until the sun is high in the sky.' After living there for four years, he retired to Yuanming Hermitage in Dingshui Temple. He passed away on the twenty-first day of the ninth month of the Xin Chou year, at the age of sixty-five. After cremation, his teeth and prayer beads remained intact, and the sarira (relics) were bright and clear. His disciples, Jingyun and others, collected these intact remains and built a pagoda behind Yuanming Hermitage to enshrine them.

Successor of Chan Master Chongyue of Lingyin Temple:

Chan Master Shanka of Jinshan Temple in Zhenjiang, styled Yanshi. During an ascending-the-hall Dharma talk, he cited the story of Chan Master Mian breaking the sand basin and composed a verse saying: 'Dharma Eye (Fayan Wenyi) picking it up was already deceiving himself. Groundlessly, he wrongly matched breaking the sand basin. Now it is difficult to conceal throughout the entire world, harming the sangha and burdening descendants.'

Chan Master Yun'an of Daochang Temple in Huzhou, named Puyan. He inscribed a verse on the portrait of Chan Master Zhaozhou, saying: 'Groundlessly raising the seven-jin shirt, how many Chan practitioners intently contemplate it. All making nests in Qingzhou, not knowing the spring scenery is in Jiangnan.' Below it are Xukong Yu, Shifan, Yanshao, and others.

Chan Master Juetong of Huazang Temple, styled Wude. During an ascending-the-hall Dharma talk at the Qingmiao Assembly, he said: 'Breaking a single mote of dust reveals the great sutra. Kites flying and fish leaping are even more distinct. Not looking with the eyes, but looking with the mind, it is already striking ice in the fire again. Drowning black beans, obscuring a lifetime. One must speak of abundance beyond kalpas. Reeling white snow, the mulberry is green again, cutting off the yellow clouds, the rice is green.' Those who succeeded to the Dharma include Xuzhou, Duyun, and others.

Chan Master Shiyan of Longxiang Temple in Wenzhou, named Xilian. He was a son of the Ma family of Chaoyang. In the abbot's room, a monk asked: 'In the past, the Buddha...'

【English Translation】 The local officials earnestly requested him to come out of seclusion on behalf of the brothels, but the Chan master firmly declined due to illness. In the seventh year of the Zhizheng era (1347), he presided over Dingshui Temple in Qingyuan. After nine years, he moved to Xuedou Temple. During an ascending-the-hall Dharma talk, he said: 'Saying it a thousand times, saying it ten thousand times, is not as good as seeing it face to face. Yesterday was the twenty-ninth, and this morning is the first of the seventh month. I tell you Chan practitioners, time flies like an arrow. Your mother gave you two eyes, each as black as lacquer. Quickly, quickly, turn your head back and look at your original, true Buddha.' After a long pause, he asked: 'What is this face?' Then he descended from the seat, inspected the Chan hall, and drank tea. Again, he ascended the hall and said: 'Wonderful or not, most monks' nostrils have no holes. Mysterious or not, there is no blue sky on top of the flagpole.' A great man cannot stand idly by, and a good horse does not need a whip to spur it on. Completely transcending the stick and shout, not falling into the trap of words. The hundred birds do not come, and spring has passed again, living in a rock room, sleeping until the sun is high in the sky.' After living there for four years, he retired to Yuanming Hermitage in Dingshui Temple. He passed away on the twenty-first day of the ninth month of the Xin Chou year, at the age of sixty-five. After cremation, his teeth and prayer beads remained intact, and the sarira (relics) were bright and clear. His disciples, Jingyun and others, collected these intact remains and built a pagoda behind Yuanming Hermitage to enshrine them. Successor of Chan Master Chongyue of Lingyin Temple: Chan Master Shanka of Jinshan Temple in Zhenjiang, styled Yanshi. During an ascending-the-hall Dharma talk, he cited the story of Chan Master Mian breaking the sand basin and composed a verse saying: 'Dharma Eye (Fayan Wenyi) picking it up was already deceiving himself. Groundlessly, he wrongly matched breaking the sand basin. Now it is difficult to conceal throughout the entire world, harming the sangha and burdening descendants.' Chan Master Yun'an of Daochang Temple in Huzhou, named Puyan. He inscribed a verse on the portrait of Chan Master Zhaozhou, saying: 'Groundlessly raising the seven-jin shirt, how many Chan practitioners intently contemplate it. All making nests in Qingzhou, not knowing the spring scenery is in Jiangnan.' Below it are Xukong Yu, Shifan, Yanshao, and others. Chan Master Juetong of Huazang Temple, styled Wude. During an ascending-the-hall Dharma talk at the Qingmiao Assembly, he said: 'Breaking a single mote of dust reveals the great sutra. Kites flying and fish leaping are even more distinct. Not looking with the eyes, but looking with the mind, it is already striking ice in the fire again. Drowning black beans, obscuring a lifetime. One must speak of abundance beyond kalpas. Reeling white snow, the mulberry is green again, cutting off the yellow clouds, the rice is green.' Those who succeeded to the Dharma include Xuzhou, Duyun, and others. Chan Master Shiyan of Longxiang Temple in Wenzhou, named Xilian. He was a son of the Ma family of Chaoyang. In the abbot's room, a monk asked: 'In the past, the Buddha...'

照光禪師因宋孝宗宣問。釋迦佛入山六年所成何事。光曰。將謂陛下忘卻。師答以頌曰。大根大器大熏修。瞥轉機輪向上頭。萬億斯年惟一佛。雪山元不隔龍樓。

瑞巖少室光睦禪師。上堂舉。曹山霞因僧侍立。山曰。道者可殺熱。曰是。山曰。只如熱向甚麼處迴避。曰向鑊湯爐炭里迴避。山曰。只如鑊湯爐炭。又作么生迴避。曰眾苦不能到。師頌曰。瞎卻頂門三隻眼。鑊湯爐炭里優遊。若言眾苦不能到。端的何曾有地頭。

明州天童山天目禪師。諱文禮號滅翁。杭之臨安人姓阮氏。家天目山之麓。因又號天目云。師生六歲攜籃隨母採桑。俄而寤。念攜之者誰邪。遂有出家志。年十六依鄉之真相寺僧智月剃落。往凈慈參混源。混源舉見成公案放汝三十棒話不契。謁育王佛照光禪師。光問。恁么來者那個是汝主人公。師豁然領旨。他日光再問。是風動是幡動這僧如何。師云。物見主眼卓豎。又問。不是風動不是幡動。甚處見祖師。師云。揭卻腦蓋。光喜其俊邁挽為書記。久之返浙西。聽一心三觀之旨于上天竺。松源岳禪師唱道饒之薦福。室中問僧。不是風動不是幡動。擬議即棒出。師聞之頓忘知解。乃往參焉蒙印可得盡其旨。辭松源巡禮江淮間祖塔。時浙翁琰公主蔣山。挽師充立僧首座。晉陵尤公煜數至山

【現代漢語翻譯】現代漢語譯本：照光禪師因為宋孝宗的宣問而作答：『釋迦佛入山六年成就了什麼事？』照光禪師回答說：『我還以為陛下忘記了。』禪師用頌語回答說：『大根器、大才能、大修行，稍微轉動法輪就朝向上頭。萬億年間只有一尊佛，雪山原本就不與龍樓相隔。』（釋迦牟尼佛經過長期的苦修最終悟道成佛，而皇帝您本身就具備成佛的根基，實際上與佛無異。）

瑞巖少室光睦禪師，上堂時舉例說：曹山禪師在霞寺，有僧人侍立在旁。曹山禪師問：『修行人可以消除暑熱嗎？』僧人回答：『可以。』曹山禪師問：『那麼暑熱向什麼地方迴避呢？』僧人回答：『向鑊湯（沸水）爐炭里迴避。』曹山禪師問：『那麼鑊湯爐炭，又怎麼迴避呢？』僧人回答：『眾苦不能到達的地方。』禪師用頌語說：『瞎了頂門上的三隻眼，在鑊湯爐炭里優遊自在。如果說眾苦不能到達，那又哪裡曾有過立足之地呢？』（真正的解脫不是逃避痛苦，而是在痛苦中也能保持自在。）

明州天童山天目禪師，法諱文禮，法號滅翁，是杭州臨安人，姓阮氏，家住在天目山的山腳下，因此又號天目。禪師六歲時，拿著籃子跟隨母親採桑，忽然醒悟，心想：『是誰在拿著籃子呢？』於是有了出家的志向。十六歲時，依從家鄉的真相寺僧人智月剃度出家。前往凈慈寺參拜混源禪師，混源禪師舉出見成公案，說『放你三十棒』，話不投機。又去拜見育王佛照光禪師。照光禪師問：『這樣來的人，哪個是你的主人公？』禪師豁然領悟。後來照光禪師再次問：『是風動還是幡動？這個僧人如何回答？』禪師說：『物見主，眼卓豎。』（萬物見到主人，眼睛正直地豎立起來。）又問：『不是風動，不是幡動，在哪裡見到祖師？』禪師說：『揭開腦蓋。』照光禪師喜歡他的俊才，挽留他做書記。很久之後返回浙西，在上天竺寺聽聞一心三觀的宗旨。松源岳禪師在道饒的薦福寺說法，在室內問僧人：『不是風動，不是幡動，擬議就打。』禪師聽了之後，頓時忘記了知解，於是前往參拜，蒙受印可，得到了他的全部宗旨。辭別松源禪師后，巡禮江淮一帶的祖師塔。當時浙翁琰公主蔣山，挽留禪師擔任立僧首座。晉陵的尤公煜多次到蔣山。

【English Translation】 English version: Zen Master Zhaoguang answered Emperor Xiaozong of Song's inquiry: 'What did Shakyamuni Buddha achieve in six years of seclusion in the mountains?' Zhaoguang replied, 'I thought Your Majesty had forgotten.' The Zen Master answered with a verse: 'Great roots, great vessel, great cultivation, slightly turning the Dharma wheel upwards. For billions of years, there is only one Buddha; the Snow Mountain is originally not separated from the Dragon Tower.' (Shakyamuni Buddha attained enlightenment after a long period of ascetic practice, and Your Majesty possesses the foundation for Buddhahood and is essentially no different from the Buddha.)

Zen Master Guangmu of Ruiyan Shaoshi, in his sermon, cited an example: Zen Master Caoshan was at Xia Temple, with a monk standing by his side. Zen Master Caoshan asked, 'Can practitioners eliminate the heat?' The monk replied, 'Yes.' Zen Master Caoshan asked, 'Then where does the heat retreat to?' The monk replied, 'It retreats to the cauldron of boiling water and the charcoal furnace.' Zen Master Caoshan asked, 'Then how do the cauldron of boiling water and the charcoal furnace retreat?' The monk replied, 'To a place where suffering cannot reach.' The Zen Master said in verse: 'Blinded are the three eyes on the crown of the head, leisurely wandering in the cauldron of boiling water and the charcoal furnace. If you say suffering cannot reach, then where has there ever been a foothold?' (True liberation is not escaping from suffering, but maintaining freedom even in suffering.)

Zen Master Tianmu of Tiantong Mountain in Mingzhou, whose Dharma name was Wenli and Dharma title was Mie Weng, was a native of Lin'an, Hangzhou, with the surname Ruan. His home was at the foot of Tiantong Mountain, hence the title Tianmu. When the Zen Master was six years old, he followed his mother to pick mulberry leaves with a basket, and suddenly awakened, thinking: 'Who is holding the basket?' Thus, he had the aspiration to become a monk. At the age of sixteen, he was tonsured by the monk Zhi Yue of the Zhenxiang Temple in his hometown. He went to Jingci Temple to visit Zen Master Hunyuan, who cited a ready-made case, saying 'Give you thirty blows,' and the conversation did not click. He then visited Zen Master Fozhao Guang of Yuwang Temple. Zen Master Zhaoguang asked, 'Of those who come this way, which one is your master?' The Zen Master suddenly understood. Later, Zen Master Zhaoguang asked again, 'Is it the wind moving or the banner moving? How does this monk answer?' The Zen Master said, 'When objects see their master, their eyes stand upright.' He also asked, 'It is not the wind moving, it is not the banner moving, where do you see the Patriarch?' The Zen Master said, 'Uncover the brain.' Zen Master Zhaoguang liked his talent and retained him as a secretary. After a long time, he returned to western Zhejiang and heard the doctrine of the Three Views of One Mind at Shang Tianzhu Temple. Zen Master Songyuan Yue preached at Jianfu Temple in Daorao, asking the monks in the room: 'It is not the wind moving, it is not the banner moving, deliberation is met with a blow.' After hearing this, the Zen Master suddenly forgot his knowledge and understanding, and went to pay homage, receiving approval and obtaining all of his teachings. After bidding farewell to Zen Master Songyuan, he toured the ancestral pagodas in the Jianghuai area. At that time, Princess Zhe Weng Yan presided over Jiangshan, retaining the Zen Master to serve as the head of the standing monks. You Gongyu of Jinling frequently visited Jiangshan.

。誦師提唱語悅服。嘉定五年約齋居士張公镃。請師開法臨安慧云。一香為松源嗣既而遷溫之能仁。未幾辭歸西丘。時節齋趙公慕師高行。微服過西丘。師亦不問其姓名與語終日而去。明日奏請師住持凈慈。室中每舉南山筀筍東海烏鲗話。學者擬議。師輒督牙三下。莫有湊泊之者。厥後遷居福泉升住天童。師因上堂舉。楞嚴經云。諸可還者自然非汝。不汝還者非汝而誰。師頌云。不汝還者復是誰。殘紅流在釣魚磯。日斜風定無人掃。燕子銜將水際飛。冬至上堂云。黃鐘才起時。九數從頭數。相將幽谷鶯啼。次第雕樑燕語。田父祭句芒。叢祠敲社鼓。農父狎牛郎。村姑教蠶婦。光陰老盡世間人。冬至寒食一百五。宏智禪師忌上堂。夜明簾外寶鑑堂前。元無兼帶豈有偏圓。正恁么時畢竟誰居正位。古渡無人霜月冷。蘆花風靜鷺鷥眠。有來上座直入方丈云。某甲有狀告投和尚。師云。對頭在那裡。來云。和尚便是。師云。老僧與汝有甚麼冤仇。來無語。師捉住云。冤家冤家。新到相看。師問。汝名什麼。僧云。智虎。師退身作怕勢。僧擬議。師便歸方丈。又佛光法照師首依師于梁渚。師令往下竺參北峰印公。作二偈送之曰。送子參尋有鷲山。諸方多是落前三。自從開異歸同后。圓旨於今亦倦譚。揀境分明妙藥方。余之分別更

【現代漢語翻譯】誦經的僧人提倡的言語令人信服。嘉定五年，約齋居士張公镃，請老師到臨安慧云寺開壇講法。一開始，老師是松源的繼承人，後來遷到溫州的能仁寺。沒過多久，老師辭別歸隱西丘。當時，時節齋的趙公仰慕老師的高尚品行，便微服私訪來到西丘。老師也不問他的姓名，與他交談了一整天后他便離開了。第二天，趙公上奏請老師住持凈慈寺。在寺中，老師經常舉南山筀筍（南方山上的竹筍）、東海烏鲗（東海的烏賊）的話頭，學僧們紛紛猜測議論，老師總是厲聲呵斥，沒有人能夠猜中老師的真意。之後，老師遷居福泉寺，升座住持天童寺。老師在一次上堂說法時，引用《楞嚴經》中的話：『諸可還者自然非汝，不汝還者非汝而誰？』（所有可以歸還的東西自然不是你，不能歸還的不是你又是誰呢？）老師又作偈頌道：『不汝還者復是誰？殘紅流在釣魚磯。日斜風定無人掃，燕子銜將水際飛。』（不能歸還的那個又是誰呢？殘落的紅花飄落在釣魚的巖石上。夕陽西下，風也停了，沒有人打掃，燕子銜著花瓣飛向水邊。）冬至上堂時說：『黃鐘才起時，九數從頭數。相將幽谷鶯啼，次第雕樑燕語。田父祭句芒（春神），叢祠敲社鼓。農父狎牛郎（星名），村姑教蠶婦。光陰老盡世間人，冬至寒食一百五。』（當黃鐘的音律響起時，就開始從頭計算九九。幽深的山谷里傳來黃鶯的啼叫，雕樑畫棟上依次傳來燕子的呢喃。田里的老農祭祀句芒，在聚集的祠堂里敲響社鼓。農夫親近牛郎星，村裡的姑娘教導養蠶的婦女。時光流逝，世間的人們漸漸老去，從冬至到寒食節有一百零五天。）宏智禪師忌日上堂時說：『夜明簾外寶鑑堂前，元無兼帶豈有偏圓。正恁么時畢竟誰居正位？古渡無人霜月冷，蘆花風靜鷺鷥眠。』（夜明簾外，寶鑑堂前，本來就沒有兼顧或偏頗，又哪裡會有偏圓之分呢？正在這個時候，究竟是誰居於正位呢？古老的渡口空無一人，霜月寒冷，蘆花在靜止的風中搖曳，白鷺安然入睡。）有位來參學的僧人直接進入方丈室說：『某某有事要稟告和尚。』老師說：『對頭在哪裡？』僧人說：『和尚便是。』老師說：『老僧與你有什麼冤仇？』僧人無言以對。老師抓住他說：『冤家啊冤家。』新來的僧人前來拜見，老師問：『你叫什麼名字？』僧人說：『智虎。』老師退後一步，做出害怕的樣子。僧人猶豫不決，老師便回到方丈室。還有佛光法照禪師，最初依止老師在梁渚。老師讓他去下竺寺參拜北峰印公，並作了兩首偈頌送給他，說：『送子參尋有鷲山（靈鷲山，佛陀說法之地），諸方多是落前三。自從開異歸同后，圓旨於今亦倦譚。揀境分明妙藥方，余之分別更』（送你前去參訪，那裡有如靈鷲山一樣的地方，各處說法大多落於前三三昧。自從開示差異迴歸同一之後，圓融的旨意如今也懶得談論了。辨別境界分明是最好的藥方，其餘的分別更）

【English Translation】 The words advocated by the chanting monks are convincing. In the fifth year of Jiading, Zhang Gongzi, a lay Buddhist named Yuezhai, invited the master to open a Dharma assembly at Huiyun Temple in Lin'an. Initially, the master was a successor of Songyuan, and later moved to Nengren Temple in Wenzhou. Before long, the master bid farewell and returned to seclusion in West Hill. At that time, Zhao Gong of Shijiezhai admired the master's noble character, so he visited West Hill in disguise. The master did not ask his name, and after talking with him all day, he left. The next day, Zhao Gong memorialized the emperor to invite the master to preside over Jingci Temple. In the temple, the master often brought up the topics of 'Nanshan Guisun' (bamboo shoots from the southern mountains) and 'Donghai Wuz賊' (cuttlefish from the East Sea). The monks speculated and discussed, but the master always scolded them sternly, and no one could guess the master's true meaning. Later, the master moved to Fuquan Temple and ascended to the abbotship of Tiantong Temple. During a Dharma talk, the master quoted the Shurangama Sutra: 'All that can be returned is naturally not you; who is it that cannot be returned if not you?' The master then composed a verse: 'Who is it that cannot be returned? The remaining red petals flow on the fishing rock. The sun sets, the wind stops, and no one sweeps them away; swallows carry them to fly by the water's edge.' During the Winter Solstice Dharma talk, he said: 'When the Huangzhong (a musical tone) first sounds, count the nine nines from the beginning. They will bring the warblers singing in the secluded valley, and then the swallows chattering on the carved beams. The old farmer sacrifices to Gou Mang (the god of spring), and the community shrine drums are beaten in the clustered temples. The farmer is intimate with the Cowherd Star, and the village girl teaches the silkworm woman. Time ages all the people in the world; from the Winter Solstice to the Cold Food Festival, there are one hundred and five days.' On the anniversary of Zen Master Hongzhi's death, he said during a Dharma talk: 'Outside the luminous curtain, in front of the Treasure Mirror Hall, there is originally no combination or partiality; how can there be partiality or completeness? At this very moment, who is it that occupies the correct position? The ancient ferry is deserted, the frosty moon is cold, the reed flowers are still in the wind, and the egrets sleep peacefully.' A visiting monk entered the abbot's room directly and said, 'So-and-so has something to report to the abbot.' The master said, 'Where is the adversary?' The monk said, 'The abbot is.' The master said, 'What grievance do I have with you?' The monk was speechless. The master grabbed him and said, 'Enemy, ah, enemy.' When a new monk came to pay respects, the master asked, 'What is your name?' The monk said, 'Zhihu (Wisdom Tiger).' The master stepped back and pretended to be afraid. The monk hesitated, and the master returned to the abbot's room. Furthermore, Zen Master Foguang Fazhao initially followed the master at Liangzhu. The master sent him to Lower Zhutemple to visit Abbot Beifeng Yin, and composed two verses to send him off, saying: 'Sending you to seek and visit, there is Vulture Peak (where the Buddha preached), and most places fall into the former three samadhis. Since opening up differences and returning to the same, the complete meaning is now tired of discussion. Distinguishing realms clearly is a wonderful medicine, and further distinctions are'

須忘。晚風吹落殘紅片。休向枝頭覓舊香。叢林至今傳誦不絕。師尤邃于易。干淳諸儒大闡道學。師與之遊直示以心法。不為世語徇悅也。朱晦庵問毋不敬。師叉手示之。楊慈湖問不欺之力。師答以偈曰。此力分明在不欺。不欺能有幾人知。要明象兔全提句。看取升階正笏時。其曉人類如此。師所閱五剎通不過八九年。而得閑之歲月多逍遙于梁渚之西丘。群衲參叩無異領眾時也。其為人高古簡儉不茍為笑語。將入寂病中問侍者曰。誰與我造無縫塔。侍者云。請師塔樣。師云。盡力畫不出。乃怡然脫去。阇維弟子收舍利並遺骨。袝葬于天童應庵塔左。壽八十四。臘六十八。紹其傳者有橫川珙石林鞏。稱二甘露門云。

續傳燈錄卷第三十六(終)

【現代漢語翻譯】現代漢語譯本：

須忘（Xuwang，人名）。傍晚的風吹落殘餘的紅色花瓣。不要再到樹枝上尋找過去的芬芳。叢林至今還在不停地傳誦著他的事蹟。須忘禪師尤其精通《易經》。干淳年間的各位儒士大力闡揚道學，須忘禪師與他們交往，直接向他們開示心法，不爲了迎合世俗的言論而改變自己。朱晦庵（Zhu Hui'an，人名）問『毋不敬』的道理，須忘禪師合掌向他開示。楊慈湖（Yang Cihu，人名）問『不欺』的功夫，須忘禪師用偈語回答說：『這種力量分明就在於不欺騙自己，不欺騙自己又能有幾人知道？想要明白象和兔的比喻所要表達的全部意義，看看上朝時手持笏板的情景就明白了。』他開導人們就是這樣。須忘禪師所經歷的五座寺廟，都沒有通過***（原文如此，此處可能指某種考覈或選拔），但他得到空閑的歲月，大多在梁渚的西丘逍遙自在。眾多僧人前來參拜請教，與他帶領大眾時沒有什麼不同。他為人高尚古樸，生活簡樸節儉，不隨便說笑。將要圓寂時，在病中問侍者說：『誰能為我建造無縫塔？』侍者說：『請禪師給出塔的樣式。』禪師說：『盡力也畫不出來。』於是安詳地離世。火化后，弟子們收集到舍利和遺骨，附葬在天童寺應庵禪師塔的左邊。享年八十四歲，僧臘六十八年。繼承他禪法的人有橫川珙（Hengchuan Gong，人名）、石林鞏（Shilin Gong，人名），被稱為二甘露門。

《續傳燈錄》卷第三十六（終） English version:

Xuwang (name of a person). The evening wind blows down the remaining red petals. Do not seek the old fragrance on the branches. The monastic community still recites his deeds incessantly. Master Xuwang was particularly proficient in the 'Book of Changes'. The Confucians of the Qianchun era greatly expounded the study of Dao, and Master Xuwang associated with them, directly revealing the Dharma of the mind to them, not changing himself to cater to worldly opinions. Zhu Hui'an (name of a person) asked about the principle of 'utmost reverence', and Master Xuwang showed it to him with his palms together. Yang Cihu (name of a person) asked about the effort of 'non-deception', and Master Xuwang answered with a verse: 'This power is clearly in not deceiving oneself, how many people know how to not deceive oneself? If you want to understand the full meaning of the analogy of the elephant and the rabbit, look at the scene of holding a tablet during court.' That's how he enlightened people. Master Xuwang went through five monasteries, but did not pass *** (as in the original text, possibly referring to some kind of assessment or selection), but he spent his free years mostly leisurely at West Hill of Liangzhu. Many monks came to visit and ask for instruction, no different from when he was leading the community. He was noble and simple, lived frugally, and did not casually joke. When he was about to pass away, he asked the attendant in his illness: 'Who will build a seamless pagoda for me?' The attendant said, 'Please, Master, give the design of the pagoda.' The Master said, 'I can't draw it even if I try my best.' Then he passed away peacefully. After cremation, the disciples collected the relics and remains, and buried them next to the pagoda of Master Ying'an of Tiantong Temple. He lived to be eighty-four years old, with sixty-eight years as a monk. Those who inherited his Chan Dharma were Hengchuan Gong (name of a person) and Shilin Gong (name of a person), known as the Two Gates of Ambrosia.

Continuation of the Record of the Transmission of the Lamp, Volume Thirty-Six (End)

【English Translation】 English version:

Xuwang (name of a person). The evening wind blows down the remaining red petals. Do not seek the old fragrance on the branches. The monastic community still recites his deeds incessantly. Master Xuwang was particularly proficient in the 'Book of Changes'. The Confucians of the Qianchun era greatly expounded the study of Dao, and Master Xuwang associated with them, directly revealing the Dharma of the mind to them, not changing himself to cater to worldly opinions. Zhu Hui'an (name of a person) asked about the principle of 'utmost reverence', and Master Xuwang showed it to him with his palms together. Yang Cihu (name of a person) asked about the effort of 'non-deception', and Master Xuwang answered with a verse: 'This power is clearly in not deceiving oneself, how many people know how to not deceive oneself? If you want to understand the full meaning of the analogy of the elephant and the rabbit, look at the scene of holding a tablet during court.' That's how he enlightened people. Master Xuwang went through five monasteries, but did not pass *** (as in the original text, possibly referring to some kind of assessment or selection), but he spent his free years mostly leisurely at West Hill of Liangzhu. Many monks came to visit and ask for instruction, no different from when he was leading the community. He was noble and simple, lived frugally, and did not casually joke. When he was about to pass away, he asked the attendant in his illness: 'Who will build a seamless pagoda for me?' The attendant said, 'Please, Master, give the design of the pagoda.' The Master said, 'I can't draw it even if I try my best.' Then he passed away peacefully. After cremation, the disciples collected the relics and remains, and buried them next to the pagoda of Master Ying'an of Tiantong Temple. He lived to be eighty-four years old, with sixty-eight years as a monk. Those who inherited his Chan Dharma were Hengchuan Gong (name of a person) and Shilin Gong (name of a person), known as the Two Gates of Ambrosia.

Continuation of the Record of the Transmission of the Lamp, Volume Thirty-Six (End) 現代漢語譯本：

須忘（Xuwang，人名）。傍晚的風吹落殘餘的紅色花瓣。不要再到樹枝上尋找過去的芬芳。叢林至今還在不停地傳誦著他的事蹟。須忘禪師尤其精通《易經》。干淳年間的各位儒士大力闡揚道學，須忘禪師與他們交往，直接向他們開示心法，不爲了迎合世俗的言論而改變自己。朱晦庵（Zhu Hui'an，人名）問『毋不敬』的道理，須忘禪師合掌向他開示。楊慈湖（Yang Cihu，人名）問『不欺』的功夫，須忘禪師用偈語回答說：『這種力量分明就在於不欺騙自己，不欺騙自己又能有幾人知道？想要明白象和兔的比喻所要表達的全部意義，看看上朝時手持笏板的情景就明白了。』他開導人們就是這樣。須忘禪師所經歷的五座寺廟，都沒有通過***（原文如此，此處可能指某種考覈或選拔），但他得到空閑的歲月，大多在梁渚的西丘逍遙自在。眾多僧人前來參拜請教，與他帶領大眾時沒有什麼不同。他為人高尚古樸，生活簡樸節儉，不隨便說笑。將要圓寂時，在病中問侍者說：『誰能為我建造無縫塔？』侍者說：『請禪師給出塔的樣式。』禪師說：『盡力也畫不出來。』於是安詳地離世。火化后，弟子們收集到舍利和遺骨，附葬在天童寺應庵禪師塔的左邊。享年八十四歲，僧臘六十八年。繼承他禪法的人有橫川珙（Hengchuan Gong，人名）、石林鞏（Shilin Gong，人名），被稱為二甘露門。

《續傳燈錄》卷第三十六（終）