X77n1524_補續高僧傳
卍新續藏第 77 冊 No. 1524 補續高僧傳
No. 1524-A 補續高僧傳序
往時。雪浪大師。掀翻義學窠臼。位下龍象。未易指屈。一雨潤師。其白眉也。汰如河公。乃潤師高弟。倡明教乘。為時所宗。昨歲飛錫白門。講經報恩禪院。聽法者萬衆。余時野服籃輿造山舍麈談。恨把臂晚。未幾歸吳門。余贈以詩。有弟子教成花作雨。維摩歸去舌無鋒之句。不意遂成詩讖。僅數日。遽示疾辭世。聞者。莫不泣洟思慕。今年秋。其徒道開。持師所著高僧傳。屬余為序。且述河公之言曰。此老僧三十年來。苦心編纂。為傳衣正法眼藏。須付剞劂。必求吳橋司馬。弁其簡端。余惟。燈錄自大慧而後。寥寥散見。莫可稽考。豈非禪乘一大𨷂陷事。河公枯筇所指游。遍名山古剎。𢯱剔碑版。攀藤蘿摹剝蝕。次第彙集。曹學憲能始。復出鄴架所藏。傾篋佐之。閱三十春秋。成此一書。自趙宋至昭代四百餘載。不分宗派。凡真正佛子。略已該括。取例寂音之傳僧寶。系以論贊。洵法苑之勝事。亦龍宮之祕錄也。余于禪觀之暇。時涉教乘。每嘆逐塊者。爭趨一千七百熱鬧處。輒姍教家饒舌。為不及竹篦子一句。嗟乎。外一大事因緣。豈復有玄要。河公炳此慧燈。纘修果位。從前舌翻雨露。手捫日星
【現代漢語翻譯】 現代漢語譯本 《補續高僧傳序》
往昔，雪浪大師推翻了義學的舊框架，他門下的龍象之才，難以一一屈指。一雨潤師，就是其中的佼佼者。汰如河公是潤師的高足，倡導弘揚佛教教義，被當時的人們所推崇。去年他來到白門（南京），在報恩禪院講經，聽法的人數以萬計。我當時穿著便服，乘坐轎子去他的山舍拜訪，和他促膝長談，遺憾的是相識太晚。沒過多久，他就回到了吳門（蘇州），我贈詩給他，詩中有『弟子教成花作雨，維摩歸去舌無鋒』的句子，沒想到竟然成了詩讖。僅僅幾天後，他便示疾辭世，聽到的人，沒有不哭泣思念的。今年秋天，他的弟子道開拿著他所著的《高僧傳》，請我為之作序，並且轉述了河公的話說：『這部書是老僧三十年來，苦心編纂的，爲了傳承衣缽，端正佛法眼藏，必須付諸刊刻，一定要請吳橋司馬在書的開端題寫序言。』 我認為，自從大慧禪師之後，燈錄（禪宗燈史）寥寥散見，難以稽考，這難道不是禪宗的一大缺失嗎？河公拄著枯竹杖，遊歷各處名山古剎，蒐集剔除碑版上的文字，攀援藤蘿，摹寫剝落的字跡，次第彙集起來。曹學憲能始又拿出鄴架（藏書之處）所藏的書籍，傾囊相助。經歷了三十個春秋，才完成了這部書。從趙宋（宋朝）到昭代（明朝），四百餘年，不分宗派，凡是真正的佛子，大致都已包括在內。取法寂音撰寫《傳僧寶》的例子，系以論贊，這實在是佛法中的一件盛事，也是龍宮中的秘密記錄啊。 我在禪觀之餘，時常涉獵佛教教義，常常感嘆那些追逐名利的人，爭先恐後地涌向一千七百個熱鬧的地方，總是譏諷佛教徒饒舌，認為不如竹篦子一下。唉，除了『一大事因緣』（指開悟成佛）之外，難道還有什麼玄妙之處嗎？河公點燃了這盞智慧之燈，繼承和修證佛果，從前口若懸河，如今卻撒手人寰。
【English Translation】 English version Preface to the Supplement to Biographies of Eminent Monks
In the past, Great Master Xuelang overturned the old framework of doctrinal studies. The dragon-elephants (outstanding talents) under him were too numerous to count. One of the best was One Rain Master Run. The eminent disciple of Master Run, Ta Ru Hegong, advocated and promoted Buddhist teachings, and was revered by the people of that time. Last year, he flew his tin staff (traveled) to Baimen (Nanjing) and lectured on the scriptures at Bao'en Zen Monastery. Tens of thousands of people listened to his teachings. At that time, I visited his mountain hermitage in plain clothes and a sedan chair, and we had intimate conversations. I regretted that we met so late. Not long after, he returned to Wumen (Suzhou). I gave him a poem, which contained the lines 'Disciples taught become flowers raining down, Vimalakirti returns with a tongue without edge.' Unexpectedly, it became a poetic prophecy. Just a few days later, he showed signs of illness and passed away. Those who heard of it could not help but weep and miss him. This autumn, his disciple Daokai brought the 'Biographies of Eminent Monks' written by his master, asking me to write a preface for it, and relayed Hegong's words, saying, 'This book is the result of the old monk's painstaking compilation over the past thirty years. In order to pass on the mantle and rectify the Dharma eye treasury, it must be printed and published. Be sure to ask Sima of Wuqiao to write a preface at the beginning of the book.' I believe that since the time of Zen Master Dahui, the 'Records of the Lamp' (Zen Buddhist lamp histories) have been scattered and difficult to verify. Is this not a major deficiency in Zen Buddhism? Hegong, leaning on his dry bamboo staff, traveled to famous mountains and ancient temples everywhere, collecting and removing the words on steles, climbing vines, and copying eroded inscriptions, gathering them together in order. Cao Xuexian Nengshi also took out the books stored in Yejia (a place for storing books) and contributed them generously. After thirty years, this book was completed. From the Zhao Song (Song Dynasty) to the Zhao Dynasty (Ming Dynasty), for more than four hundred years, regardless of sect, all true Buddhist disciples have been largely included. Taking the example of Jiyin's writing of 'Biographies of the Sangha Treasures,' it is accompanied by discussions and praises. This is truly a great event in the Dharma garden and a secret record in the Dragon Palace. In my spare time from Zen contemplation, I often delve into Buddhist teachings. I often lament those who pursue fame and fortune, rushing to the bustling places of the 'one thousand seven hundred' (referring to worldly affairs), always mocking Buddhists for being verbose, thinking it is not as good as a single strike of the bamboo splint. Alas, besides the 'one great cause and condition' (referring to enlightenment and becoming a Buddha), is there anything else profound? Hegong lit this lamp of wisdom, inheriting and cultivating the fruit of Buddhahood. In the past, he spoke eloquently, but now he has passed away.
。一片熱腸。三生了悟。總此一編嗣續。已盡禪教大旨。毫端放光。令人展卷如親見龍象踏蹴。一切俗漢鈍器。又何能贊一詞耶。道開扃公。親受記莂。箕裘勿墜。編輯是書。不啻三轉語之報師恩。而余以蓮社氣誼。匪一朝夕。爰告同人。因為梓而行之。
時崇禎辛巳秋杪。思仁居士范景文。書于白門之餐冰齋。
No. 1524-B 續高僧傳序
如來正法眼藏。囑付羅漢僧。或從心地發明。或向耳根參會。妙觀察智。處處靈通。雖來路稍殊。然入門元一也。余嘗讀高僧傳。慨想久之。既面目之儼存。又神明之玄契。心之所會。手若傳之。眼之所照。足若赴之。明鏡在前。法見全露。先賢之啟我深乎。河公問道四方。研精三學。於是聚高僧於法窟。而為之論。以其生平聲教所流。遍周沙界。自非身心並徹。手眼兼行者。惡能精博如是哉。扃公持全編來訪余。白下才開寶藏。遍界光明。然後服河公之神鑒也。大圓鏡智。鑒破古今。其斯文之謂與。
西江黃端伯題
No. 1524-C 補續高僧傳序
吾氏高僧之列十科。猶孔門弟子之推四哲。四哲載記后。既更有弟子。十科立傳后。豈竟無高僧。非無高僧。是無傳高僧之人也。亦弟子中。非得馬遷之筆。而不能傳。曰傳者
【現代漢語翻譯】 現代漢語譯本： 一顆火熱的心腸，三生都領悟透徹。總而言之，這一部書的編纂是爲了傳承延續佛法，已經窮盡了禪宗和教義的精髓。書中的文字閃耀著光芒，令人展開書卷就像親眼見到龍象踏步一樣。那些平庸遲鈍的人，又怎麼能讚美它一句話呢？道開扃公（道開法師，字扃公），親自接受了印可和授記，繼承了師父的衣缽，不要讓它墜落。編輯這部書，不亞於用『三轉語』來報答師父的恩情。而我因為和蓮社有深厚的友誼，不是一朝一夕的事情，於是告訴同仁，將這部書刊印發行。 時值崇禎辛巳年秋末，思仁居士范景文，書寫于白門（南京）的餐冰齋。 如來（佛陀）的正法眼藏（佛法正宗），囑託給羅漢僧（證得阿羅漢果位的僧人）。或者從心地發明，或者向耳根參悟體會。妙觀察智（佛的四智之一），處處靈通。雖然來的路稍微不同，然而入門的途徑原本是一樣的。我曾經讀過《高僧傳》，感慨良久。既有高僧的面貌莊嚴地存在，又有高僧的神明玄妙地契合。心中所領會的，手好像能傳達出來；眼睛所看到的，腳好像能奔赴過去。明鏡在前，佛法完全顯露。先賢對我的啓發太深刻了。河公（指作者釋河）向四方問道，精研經、律、論三學，於是聚集高僧於法窟，並且為他們作傳。因為他們的生平事蹟和聲教所流傳，遍佈整個世界。如果不是身心都通徹，手眼都能運用的人，怎麼能如此精深廣博呢？扃公拿著全書來拜訪我，白下（南京的別稱）才開啟了寶藏，遍佈世界光明。然後我才佩服河公的神妙鑑別力。大圓鏡智（佛的四智之一），鑑照破除古今，說的就是這部書吧。 西江黃端伯題 吾氏（指作者）將高僧排列為十科，就像孔門弟子推崇顏回等四哲一樣。四哲的事蹟記載之後，既然還有其他的弟子，十科立傳之後，難道就沒有其他的高僧了嗎？不是沒有高僧，而是沒有為高僧作傳的人啊。即使是弟子中，如果沒有司馬遷的筆力，也不能為他們作傳。所謂『傳』，就是...
【English Translation】 English version: A passionate heart, enlightened through three lifetimes. In short, the compilation of this book is to inherit and continue the Dharma, and has exhausted the essence of Zen and doctrine. The words in the book shine with light, making people feel as if they are witnessing the treading of dragons and elephants when they open the book. How can those mediocre and dull people praise it with a single word? Daokai Jiong Gong (Venerable Daokai, styled Jiong Gong), personally received the approval and prediction, inheriting the mantle of his master, and should not let it fall. Editing this book is no less than repaying the master's kindness with 'three turns of phrase'. And because I have a deep friendship with the Lotus Society, which is not a matter of a day or two, I told my colleagues to print and distribute this book. In the late autumn of the Xinsi year of Chongzhen (1641), layman Fan Jingwen of Siren wrote this at the Canbing Studio in Baimen (Nanjing). The Tathagata's (Buddha's) true Dharma eye treasury (the orthodox Buddhist Dharma) is entrusted to the Arhat monks (monks who have attained the state of Arhat). Either it is developed from the mind, or it is understood through the ear. The Wonderful Observing Wisdom (one of the Four Wisdoms of the Buddha) is spiritually effective everywhere. Although the paths may be slightly different, the way to enter is originally the same. I once read the 'Biographies of Eminent Monks' and was filled with emotion for a long time. Not only are the faces of the eminent monks solemnly present, but also their spiritual brilliance mysteriously resonates. What the heart comprehends, the hand seems to be able to convey; what the eyes see, the feet seem to be able to rush to. With a clear mirror in front, the Dharma is fully revealed. The enlightenment of the wise predecessors to me is so profound. Master He (referring to the author, Monk Shi He) asked questions in all directions, and studied the three learnings of Sutra, Vinaya, and Shastra, so he gathered eminent monks in the Dharma cave and wrote biographies for them. Because their life deeds and the teachings they spread have spread throughout the world. If one's body and mind are not thoroughly understood, and one's hands and eyes cannot be used together, how can one be so profound and broad? Jiong Gong came to visit me with the complete book, and Baimen (another name for Nanjing) opened the treasure, spreading light throughout the world. Only then did I admire Master He's miraculous discernment. The Great Perfect Mirror Wisdom (one of the Four Wisdoms of the Buddha) illuminates and breaks through the past and present, and this book is what it is talking about. Inscribed by Huang Duanbo of Xijiang Our author (referring to the author) ranks the eminent monks into ten categories, just as the disciples of Confucius revered the Four Sages such as Yan Hui. Since there were other disciples after the deeds of the Four Sages were recorded, could it be that there are no other eminent monks after the ten categories were established? It is not that there are no eminent monks, but that there are no people to write biographies for the eminent monks. Even among the disciples, without the writing skills of Sima Qian, they cannot write biographies for them. The so-called 'biography' is...
傳也。貴傳其神如見故人。一披圖不待問。即知為某某。此無他。蓋以神遇。不以言得也。噫。一大部僧史。非一大部高僧之面目也哉。古秀高寒之色。凜凜逼人。皆在阿堵中。非具僧繇畫龍點睛之手。虎穴鷹巢參討之遍。司馬董狐良史之才。無乃捃拾人唾。入籃是草。或以乙代甲。或遺大取小。使古人門庭施設。垂手殺活之機。皆莫能辯。宋寧贊傳成后。張無盡呂夏卿君子輩。與寂音尊者。從而議之。固不無遺憾焉。吾友高松河公。慨嘗向予昭代僧史之缺典。今舍吾黨其誰。於是。鍵關東海上三年。以利其器。顧不惜踏破鐵鞋。走齊魯燕趙間。始斷煙殘碣。蒐括迨遍。東南名山。所未果緣。約與吾分任之。憶甲寅春。于湖上送公。為八閩游。吾亦將振䇿兩粵。取道臧[(卬-ㄗ)〡可]。以還故山。雞足熊耳間。常見有肉身大士。如盤龍古亭勝國。至今猶自定中。爪生髮長。他則如念庵再光定堂。譬彼幽蘭多生空谷。雖芳香絕倫。賞識無人。未能悉舉。誓與畢命蒐羅。了此公案。於時也。殘雪載涂。饑烏無色。引領徵人。孤思悵結。公其行矣。無何歸來。相見鐵山先楞。師喜有屐齒嚙殘閩地雪。衲頭觸盡浙江云之句。已不知多少祖師。盡被一囊收拾。天下多少老和尚。盡被掂觔簸兩。一一秤過來。惜乎。此後兩
人。皆墮講肆窠臼。無暇及此。若夫人之今古。采之得失。列之詮次。尚俟商確。可稱未全之書。嗚呼。公今死矣。其如人亡則難何。吾亦老之將至。裹糧抱杖。能無望路之嘆。此書擬庋之高閣。公一生苦心。竟成烏有。將質之海內。則又多所未逮。三複不已。與其無也寧存。遂與毛居士子晉。相商而付諸梓。倘見罪于諸方。則吾實亦不得辭其責也矣。幽冥之下。負我良友不少。更復何言。所幸易簀之際。囑累道開。曲盡艱苦。今竟完成的書。將致告公于常寂光中。能讀父書。能成父志者。諸弟子中。又其唯道開乎。
后住中峰 讀徹 拜撰
No. 1524-D 補續高僧傳序
補續高僧傳者。吾友汰如法師河公所撰述也。傳列宋元。以逮明世諸高禪。西乃冠以大明。若止為一朝僧史。則不從所紀載之人立號。而從編纂之家受名。亦循贊寧師之義例。不稱續而稱宋之意也。昔吾師紫柏老人。嘗以傳燈未續。為慧命一大負。此乃專為習禪一門言也。若不惟遞衍五燈。而又具載十科。則其網羅銓次。更倍費辛勤矣。故吾嘗謂。錄傳燈之難。難在具眼而印心。傳高僧之難。難在多聞而精擇。且又須濟之以手筆也。河公以半世勞勚。廣肆搜獵。細加紬繹。人貌鬚眉。家傳譜系。觀其草本。無不親自繕錄。幾
【現代漢語翻譯】 現代漢語譯本：人們都陷入了講經說法的窠臼，沒有時間顧及此事。像這本書這樣，對古今人物進行採擇，對得失進行排列，對內容進行詮釋和編次，還有待于進一步商榷，可以說是尚未完全的書。唉！河公現在去世了，人已逝去，這件事就更難辦了。我也老之將至，帶著乾糧拄著枴杖，怎能沒有對前途的嘆息？這本書打算把它藏在高閣之上，河公一生的苦心，最終將化為烏有。如果把它拿去給海內人士看，又有很多地方還不夠完善。反覆思量，與其沒有，不如儲存下來。於是和毛居士子晉商量，把它付梓印刷。如果因此受到各方的責備，那麼我也實在不能推卸我的責任了。在幽冥之下，我辜負了不少良友，還能說什麼呢？所幸的是，河公在臨終之際，囑託道開，詳細地說明了其中的艱辛，現在終於完成的書了。我將把這個訊息告訴河公在常寂光中。能夠讀懂父親的書，能夠完成父親的遺志的，在眾弟子中，恐怕只有道開了吧。
后住中峰的讀徹拜撰
《補續高僧傳序》
《補續高僧傳》這本書，是我的朋友汰如法師河公所撰述的。傳中列舉了宋元以至明代的各位高僧。書名開頭冠以『大明』，如果僅僅作為一代的僧史，那麼就不應該按照所記載的人物來立名，而應該按照編纂者來命名，這也是遵循贊寧大師的義例，不稱『續』而稱『宋』的用意。過去我的老師紫柏老人，曾經認為《傳燈錄》沒有續寫，是佛法慧命的一大缺失。這只是專門為禪宗一門而言的。如果不只是遞相傳衍的《五燈會元》，而且又詳細記載了十科的內容，那麼其網羅和編次的辛勤程度，就更加倍增了。所以我曾經說過，記錄《傳燈錄》的難處，在於具有慧眼而能印心；撰寫《高僧傳》的難處，在於博聞強記而能精細選擇。而且還必須要有好的文筆。河公用半生的辛勞，廣泛地蒐集資料，仔細地加以研究。人物的相貌鬚眉，家族的傳承譜系，看他的草稿，沒有不是親自繕錄的，幾乎
【English Translation】 English version: People are all trapped in the rut of lecturing and explaining scriptures, and have no time to attend to this matter. A book like this, which selects figures from ancient and modern times, arranges their gains and losses, and interprets and compiles its contents, still needs further discussion and can be said to be an incomplete book. Alas! Now that Gong (referring to 河公) has passed away, with his death, this matter becomes even more difficult. I am also approaching old age, carrying dry provisions and holding a cane, how can I not sigh at the road ahead? This book is intended to be stored in a high cabinet, and Gong's lifelong efforts will eventually turn into nothing. If it is shown to people within the country, there are still many areas that are not perfect enough. After repeated consideration, it is better to preserve it than to have nothing. So, I discussed it with layman Mao Zijin and had it printed. If I am blamed by various parties for this, then I really cannot shirk my responsibility. In the underworld, I have let down many good friends, what else can I say? Fortunately, at the time of his death, Gong entrusted Dao Kai (a disciple), explaining the hardships in detail, and now it has finally become a book. I will tell Gong this news in the Land of Eternal Tranquility (常寂光). Among all the disciples, the one who can understand his father's book and fulfill his father's will is probably only Dao Kai.
Written respectfully by Duche, later residing in Zhongfeng
Preface to the Supplement to the Biographies of Eminent Monks
The book 'Supplement to the Biographies of Eminent Monks' was written by my friend, Dharma Master Taru (汰如法師), 河公. The biographies list eminent monks from the Song (宋), Yuan (元), and Ming (明) dynasties. The title begins with 'Great Ming' (大明). If it were only a history of monks from one dynasty, then it should not be named after the people recorded, but after the compiler. This also follows the example of Master Zanning (贊寧), not calling it a 'supplement' but referring to the 'Song' dynasty. In the past, my teacher, Elder Zibo (紫柏老人), believed that the lack of a continuation to the 'Transmission of the Lamp' (傳燈錄) was a major deficiency in the Dharma's life. This was specifically referring to the Chan (禪) school. If it were not just the successive transmission of the 'Five Lamps Gathered' (五燈會元), but also a detailed record of the ten subjects, then the effort in gathering and compiling would be even greater. Therefore, I once said that the difficulty in recording the 'Transmission of the Lamp' lies in having the wisdom eye to seal the mind; the difficulty in writing the 'Biographies of Eminent Monks' lies in being knowledgeable and able to select carefully. Moreover, it must also be done with good writing skills. Gong spent half his life laboring, extensively searching for materials, and carefully studying them. The appearance and features of the people, the family's lineage, looking at his drafts, none of them were not personally copied, almost
經勘定。殊非尋常楮墨之役。所能彷彿其苦心矣。公既與吾為支許游。其高足弟子無門扃公。又與吾有皎然左司之契。因出傳藁俾相參討。且使題厥首簡。吾觀古之作史者。自崔彥鸞氏始。取佛圖澄鳩摩羅什諸公。各為立傳。於是志錄中。有可分出。為僧家董狐。然自梁皎唐宣宋寧三師撰述外。即甘露滅之僧寶傳。亦特止為禪宗作。而於譯經以及唱導雜科等。概未嘗一置喙也。故自宋以還。萬不可闕斯宏制。況 明興高皇帝。乘金輪以御土宇。 聖制集中。凡為釋氏宣言者。業與日星俱耀。而年垂三百。獨可無一完成的書以昭法乘乎。宜河公之奮然。勒成是傳也。嘗憶。禪師有問坡公何姓者。公曰姓秤。稱天下長老輕重。請以是為作傳者置一史職。又嘗憶。裴相國。見大安寺壁間畫高僧儀。因曰。真儀可觀。高僧何在。請以是為讀傳者開一觀門。不識扃公肯以吾言。舉似其師常寂光中否。
崇禎甲申仲春上浣。洗松道者周永年。稽首和南纂。
補續高僧傳目次
卷第一 序 譯經篇第一 宋。天息災法天施護三師 法護惟凈二師 金。蘇陀室利(附寶公慧洪) 元。帝師癹思八 金剛上師 佛智三藏 必蘭納識理 雪澗法禎 明。西天國師(附桑渴巴辣) 具生吉祥大師(附底哇答思) 卷
【現代漢語翻譯】 現代漢語譯本：
經過仔細校對，這絕非尋常的紙墨工作所能比擬的苦心。您（指「公」）既然與我如同支遁和許詢一樣交往，您的高足弟子無門扃公，又與我有著像皎然和左司一樣的交情，因此拿出草稿讓我參與探討，並且讓我題寫書名。我觀察古代撰寫史書的人，從崔彥鸞開始，為佛圖澄（Fotucheng，一位來自西域的著名僧侶）和鳩摩羅什（Kumarajiva，一位偉大的佛經翻譯家）等各位大師立傳。因此，在史志記錄中，可以分出一部分，作為僧家的董狐（古代正直的史官）。然而，自從梁皎、唐宣、宋寧三位法師的著作之外，即使是甘露滅所著的《僧寶傳》，也僅僅是為禪宗而作，而對於譯經以及唱導等其他方面，卻從未提及。因此，自從宋代以後，萬萬不可缺少這樣宏大的著作。更何況明朝的太祖高皇帝，以金輪王的身份統治天下，聖制文集中，凡是為佛教發聲的，都與日月同輝。然而，已經過了三百年，難道可以沒有一部完成的書來彰顯佛法嗎？所以河公奮發努力，編纂成這部傳記。我曾經記得，有禪師問蘇軾姓什麼，蘇軾回答說姓秤，用來稱量天下長老的輕重。請用這個比喻來為作傳的人設定一個史官的職位。又曾經記得，裴休宰相，看到大安寺墻壁上畫的高僧畫像，於是說，『真實的儀容值得觀看，高僧在哪裡呢？』請用這個比喻來為讀傳的人打開一扇觀看的門。不知道扃公是否願意把我的話，告訴他的老師常寂光中的人呢？
崇禎甲申年仲春上旬，洗松道人周永年，稽首和南編纂。
補續高僧傳目錄
卷第一 序 譯經篇第一 宋代：天息災（Tianxizai，宋代譯經僧人）、法天（Fatian，宋代譯經僧人）、施護（Shihu，宋代譯經僧人）三位法師，法護（Fahu，宋代譯經僧人）、惟凈（Weijing，宋代譯經僧人）二位法師 金代：蘇陀室利（Su陀shili，金代譯經僧人）（附寶公慧洪），元代：帝師癹思八（Dishi Basiba，元代帝師） 金剛上師（Vajra Master） 佛智三藏（Fozhi Sanzang） 必蘭納識理（Bilan Nashili） 雪澗法禎（Xuejian Fazhen） 明代：西天國師（Xitian Guoshi，明代僧人）（附桑渴巴辣），具生吉祥大師（Jusheng Jixiang Dashi，明代僧人）（附底哇答思） 卷 English version:
After careful examination, this is by no means an ordinary work of pen and ink, and it is difficult to imagine the painstaking effort involved. Since you (referring to 'Gong') associate with me like Zhi Dun and Xu Xun, and your esteemed disciple Wumen Jiong Gong has a relationship with me like Jiao Ran and Zuo Si, you have therefore brought out the draft for me to participate in the discussion and asked me to inscribe the title. I observe that ancient historians, starting with Cui Yanluan, wrote biographies for masters such as Fotucheng (a famous monk from the Western Regions) and Kumarajiva (a great translator of Buddhist scriptures). Therefore, in the historical records, a part can be separated out to serve as the Dong Hu (an upright historian in ancient times) of the Sangha. However, apart from the works of the three masters Liang Jiao, Tang Xuan, and Song Ning, even Ganlu Mie's 'Biographies of the Sangha Treasures' is only written for the Chan sect, and it has never mentioned anything about sutra translation and other aspects such as chanting and guiding. Therefore, since the Song Dynasty, it is absolutely indispensable to have such a grand work. Moreover, the founding Emperor Gao of the Ming Dynasty ruled the world as a Chakravartin, and in the collected works of the sage, all those who spoke for Buddhism shone as brightly as the sun and the stars. However, after three hundred years, can there be no book to demonstrate the Dharma? Therefore, Lord He strives to compile this biography. I once remember that a Chan master asked Su Shi what his surname was, and Su Shi replied that his surname was 'Scale,' used to weigh the importance of the elders of the world. Please use this metaphor to set up a historian's position for the author of the biography. I also remember that Prime Minister Pei Xiu saw the portraits of eminent monks painted on the walls of Da'an Temple and said, 'The true appearance is worth seeing, but where are the eminent monks?' Please use this metaphor to open a door of viewing for the readers of the biography. I wonder if Jiong Gong would be willing to tell his teacher in the Land of Eternal Tranquility what I have said?
In the first ten days of the second month of the Jia Shen year of Chongzhen, Zhou Yongnian, the recluse of Washing Pines, respectfully bows and compiles.
Table of Contents for the Supplement to the Biographies of Eminent Monks
Volume 1 Preface Chapter 1: Translation of Scriptures Song Dynasty: Masters Tianxizai (a translator monk of the Song Dynasty), Fatian (a translator monk of the Song Dynasty), and Shihu (a translator monk of the Song Dynasty); Masters Fahu (a translator monk of the Song Dynasty) and Weijing (a translator monk of the Song Dynasty) Jin Dynasty: Sutuo Shili (a translator monk of the Jin Dynasty) (Attached: Baogong Huihong), Yuan Dynasty: Imperial Preceptor Basiba (Imperial Preceptor of the Yuan Dynasty) Vajra Master, Fozhi Sanzang (Buddhist Wisdom Tripitaka) Bilan Nashili, Xuejian Fazhen Ming Dynasty: National Master of the Western Heavens (a monk of the Ming Dynasty) (Attached: Sang Ke Bala), Great Master of Auspicious Birth (a monk of the Ming Dynasty) (Attached: Di Wa Da Si) Volume
【English Translation】 After careful examination, this is by no means an ordinary work of pen and ink, and it is difficult to imagine the painstaking effort involved. Since you (referring to 'Gong') associate with me like Zhi Dun and Xu Xun, and your esteemed disciple Wumen Jiong Gong has a relationship with me like Jiao Ran and Zuo Si, you have therefore brought out the draft for me to participate in the discussion and asked me to inscribe the title. I observe that ancient historians, starting with Cui Yanluan, wrote biographies for masters such as Fotucheng (a famous monk from the Western Regions) and Kumarajiva (a great translator of Buddhist scriptures). Therefore, in the historical records, a part can be separated out to serve as the Dong Hu (an upright historian in ancient times) of the Sangha. However, apart from the works of the three masters Liang Jiao, Tang Xuan, and Song Ning, even Ganlu Mie's 'Biographies of the Sangha Treasures' is only written for the Chan sect, and it has never mentioned anything about sutra translation and other aspects such as chanting and guiding. Therefore, since the Song Dynasty, it is absolutely indispensable to have such a grand work. Moreover, the founding Emperor Gao of the Ming Dynasty ruled the world as a Chakravartin, and in the collected works of the sage, all those who spoke for Buddhism shone as brightly as the sun and the stars. However, after three hundred years, can there be no book to demonstrate the Dharma? Therefore, Lord He strives to compile this biography. I once remember that a Chan master asked Su Shi what his surname was, and Su Shi replied that his surname was 'Scale,' used to weigh the importance of the elders of the world. Please use this metaphor to set up a historian's position for the author of the biography. I also remember that Prime Minister Pei Xiu saw the portraits of eminent monks painted on the walls of Da'an Temple and said, 'The true appearance is worth seeing, but where are the eminent monks?' Please use this metaphor to open a door of viewing for the readers of the biography. I wonder if Jiong Gong would be willing to tell his teacher in the Land of Eternal Tranquility what I have said? In the first ten days of the second month of the Jia Shen year of Chongzhen, Zhou Yongnian, the recluse of Washing Pines, respectfully bows and compiles. Table of Contents for the Supplement to the Biographies of Eminent Monks Volume 1 Preface Chapter 1: Translation of Scriptures Song Dynasty: Masters Tianxizai (a translator monk of the Song Dynasty), Fatian (a translator monk of the Song Dynasty), and Shihu (a translator monk of the Song Dynasty); Masters Fahu (a translator monk of the Song Dynasty) and Weijing (a translator monk of the Song Dynasty) Jin Dynasty: Sutuo Shili (a translator monk of the Jin Dynasty) (Attached: Baogong Huihong), Yuan Dynasty: Imperial Preceptor Basiba (Imperial Preceptor of the Yuan Dynasty) Vajra Master, Fozhi Sanzang (Buddhist Wisdom Tripitaka) Bilan Nashili, Xuejian Fazhen Ming Dynasty: National Master of the Western Heavens (a monk of the Ming Dynasty) (Attached: Sang Ke Bala), Great Master of Auspicious Birth (a monk of the Ming Dynasty) (Attached: Di Wa Da Si) Volume
第二 義解篇第二 宋。四明知禮法師(附尚賢) 慈雲懺主遵式 長水子璇法師 從雅少康二師 本如子琳二公 思悟慧舟二公 霅川仁岳 亞休惟巳 無象元凈 繼忠左伸二師 從諫希最二師 超果靈照 介然能師二公 處咸處謙二師 慧辯思義二師 凈梵齊玉二師 壽聖從義(附了睿) 圓明大師演公 安養令觀 成覺慧悟二師 晉水凈源(附誠法師義天僧統) 樝庵有嚴 孤山智圓 卷第三 寶雲中立 寶林有朋 青臺宗坦 圓辯道琛 智涌瞭然(附智仙) 車溪如湛 法久睎顏二師 思照覺先二師 一相宗利(附若水) 與咸圓智二師 文秀智連 草菴道因(附小因) 月堂慧詢 普照若訥 擇卿可觀有朋三師 慧定子猷二法師 廣照慧寔 凈悟了宣二師 善月凈慧二師 元實宗印 金。華嚴寂大士 靈山墳云 卷第四 元。浦尚法師 子直善良 崇教定演 棲巖益和尚 秋虛善入 普覺英辯法師 崇恩福元講主德謙 妙文講主 太行慧印 幼堂法主寶嚴(附弟金) 普寧弘教大師了性 同舟法師弘濟(附示瞽庵) 大用法師必才 善繼本無二師 季蘅法師允若 法雲善柔 明。止翁慧進 一庵一如(附能義) 一云大同 正順文才二公
【現代漢語翻譯】 現代漢語譯本 第二 義解篇第二 宋。四明知禮法師(Siming Zhili, 宋代法師)，慈雲懺主遵式(Ciyun Repentance Master Zunshi) 長水子璇法師(Changshui Zixuan, 宋代法師)，從雅少康二師(Congya Shaokang, 宋代兩位法師) 本如子琳二公(Benru Zilin, 宋代兩位法師)，思悟慧舟二公(Siwu Huizhou, 宋代兩位法師) 霅川仁岳(Zhechuan Renyue, 宋代法師)，亞休惟巳(Yaxiu Weisi, 宋代法師) 無象元凈(Wuxiang Yuanjing, 宋代法師)，繼忠左伸二師(Jizhong Zuoshen, 宋代兩位法師) 從諫希最二師(Congjian Xizui, 宋代兩位法師)，超果靈照(Chaoguo Lingzhao, 宋代法師) 介然能師二公(Jieran Nengshi, 宋代兩位法師)，處咸處謙二師(Chuxian Chuqian, 宋代兩位法師) 慧辯思義二師(Huibian Siyi, 宋代兩位法師)，凈梵齊玉二師(Jingfan Qiyu, 宋代兩位法師) 壽聖從義(Shousheng Congyi, 宋代法師)(附了睿(Liao Rui))，圓明大師演公(Yuanming Master Yan Gong) 安養令觀(Anyang Lingguan, 宋代法師)，成覺慧悟二師(Chengjue Huiwu, 宋代兩位法師) 晉水凈源(Jinshui Jingyuan, 宋代法師)(附誠法師義天僧統(Cheng, Yitian))，樝庵有嚴(Zha'an Youyan, 宋代法師) 孤山智圓(Gushan Zhiyuan, 宋代法師) 卷第三 寶雲中立(Baoyun Zhongli, 宋代法師)，寶林有朋(Baolin Youpeng, 宋代法師) 青臺宗坦(Qingtai Zongtan, 宋代法師)，圓辯道琛(Yuanbian Daochen, 宋代法師) 智涌瞭然(Zhiyong Liaoran, 宋代法師)(附智仙(Zhixian))，車溪如湛(Chexi Ruzhan, 宋代法師) 法久睎顏二師(Fajiu Xiyan, 宋代兩位法師)，思照覺先二師(Sizhao Juexian, 宋代兩位法師) 一相宗利(Yixiang Zongli, 宋代法師)(附若水(Ruoshui))，與咸圓智二師(Yuxian Yuanzhi, 宋代兩位法師) 文秀智連(Wenxiu Zhilian, 宋代法師)，草菴道因(Cao'an Daoyin, 宋代法師)(附小因(Xiaoyin)) 月堂慧詢(Yuetang Huixun, 宋代法師)，普照若訥(Puzhao Ruone, 宋代法師) 擇卿可觀有朋三師(Zeqing Ke Guan Youpeng, 宋代三位法師)，慧定子猷二法師(Huiding Ziyou, 宋代兩位法師) 廣照慧寔(Guangzhao Huishi, 宋代法師)，凈悟了宣二師(Jingwu Liaoxuan, 宋代兩位法師) 善月凈慧二師(Shanyue Jinghui, 宋代兩位法師)，元實宗印(Yuanshi Zongyin, 宋代法師) 金。華嚴寂大士(Huayan Ji, 金代法師)，靈山墳云(Lingshan Fenyun, 金代法師) 卷第四 元。浦尚法師(Pushang, 元代法師)，子直善良(Zizhi Shanliang, 元代法師) 崇教定演(Chongjiao Dingyan, 元代法師)，棲巖益和尚(Qiyan Yi, 元代法師) 秋虛善入(Qiuxu Shanru, 元代法師)，普覺英辯法師(Pujue Yingbian, 元代法師) 崇恩福元講主德謙(Chong'en Fuyuan Deqian, 元代法師)，妙文講主(Miaowen, 元代法師) 太行慧印(Taihang Huiyin, 元代法師)，幼堂法主寶嚴(Youtang Baoyan, 元代法師)(附弟金(Jin)) 普寧弘教大師了性(Puning Hongjiao Liaoxing, 元代法師)，同舟法師弘濟(Tongzhou Hongji, 元代法師)(附示瞽庵(Shigu'an)) 大用法師必才(Dayong Bicai, 元代法師)，善繼本無二師(Shanji Benwu, 元代兩位法師) 季蘅法師允若(Jiheng Yunruo, 元代法師)，法雲善柔(Fayun Shanrou, 元代法師) 明。止翁慧進(Zhiweng Huijin, 明代法師)，一庵一如(Yi'an Yiru, 明代法師)(附能義(Nengyi)) 一云大同(Yiyun Datong, 明代法師)，正順文才二公(Zhengshun Wencai, 明代兩位法師)
【English Translation】 English version Second Chapter Two: Explanation of Meanings Song Dynasty. Dharma Master Zhili of Siming (Siming Zhili), Repentance Master Zunshi of Ciyun (Ciyun Repentance Master Zunshi) Dharma Master Zixuan of Changshui (Changshui Zixuan), Two Masters Congya and Shaokang (Congya Shaokang) Two Venerables Benru and Zilin (Benru Zilin), Two Venerables Siwu and Huizhou (Siwu Huizhou) Renyue of Zhechuan (Zhechuan Renyue), Weisi of Yaxiu (Yaxiu Weisi) Yuanjing of Wuxiang (Wuxiang Yuanjing), Two Masters Jizhong and Zuoshen (Jizhong Zuoshen) Two Masters Congjian and Xizui (Congjian Xizui), Lingzhao of Chaoguo (Chaoguo Lingzhao) Two Venerables Jieran and Nengshi (Jieran Nengshi), Two Venerables Chuxian and Chuqian (Chuxian Chuqian) Two Masters Huibian and Siyi (Huibian Siyi), Two Masters Jingfan and Qiyu (Jingfan Qiyu) Congyi of Shousheng (Shousheng Congyi) (Attached: Liao Rui (Liao Rui)), Great Master Yan Gong of Yuanming (Yuanming Master Yan Gong) Lingguan of Anyang (Anyang Lingguan), Two Masters Chengjue and Huiwu (Chengjue Huiwu) Jingyuan of Jinshui (Jinshui Jingyuan) (Attached: Dharma Master Cheng, Sangha Administrator Yitian (Cheng, Yitian)), Youyan of Zha'an (Zha'an Youyan) Zhiyuan of Gushan (Gushan Zhiyuan) Volume Three Zhongli of Baoyun (Baoyun Zhongli), Youpeng of Baolin (Baolin Youpeng) Zongtan of Qingtai (Qingtai Zongtan), Daochen of Yuanbian (Yuanbian Daochen) Liaoran of Zhiyong (Zhiyong Liaoran) (Attached: Zhixian (Zhixian)), Ruzhan of Chexi (Chexi Ruzhan) Two Masters Fajiu and Xiyan (Fajiu Xiyan), Two Masters Sizhao and Juexian (Sizhao Juexian) Zongli of Yixiang (Yixiang Zongli) (Attached: Ruoshui (Ruoshui)), Two Masters Yuxian and Yuanzhi (Yuxian Yuanzhi) Zhilian of Wenxiu (Wenxiu Zhilian), Daoyin of Cao'an (Cao'an Daoyin) (Attached: Xiaoyin (Xiaoyin)) Huixun of Yuetang (Yuetang Huixun), Ruone of Puzhao (Puzhao Ruone) Three Masters Zeqing, Ke Guan, and Youpeng (Zeqing, Ke Guan, Youpeng), Two Dharma Masters Huiding and Ziyou (Huiding Ziyou) Huishi of Guangzhao (Guangzhao Huishi), Two Masters Jingwu and Liaoxuan (Jingwu Liaoxuan) Two Masters Shanyue and Jinghui (Shanyue Jinghui), Zongyin of Yuanshi (Yuanshi Zongyin) Jin Dynasty. Great Scholar Ji of Huayan (Huayan Ji), Yun of Lingshan (Lingshan Fenyun) Volume Four Yuan Dynasty. Dharma Master Pushang (Pushang), Shanliang of Zizhi (Zizhi Shanliang) Dingyan of Chongjiao (Chongjiao Dingyan), Abbot Yi of Qiyan (Qiyan Yi) Shanru of Qiuxu (Qiuxu Shanru), Dharma Master Yingbian of Pujue (Pujue Yingbian) Lecturer Deqian of Chong'en Fuyuan (Chong'en Fuyuan Deqian), Lecturer Miaowen (Miaowen) Huiyin of Taihang (Taihang Huiyin), Dharma Lord Baoyan of Youtang (Youtang Baoyan) (Attached: Brother Jin (Jin)) Great Master Liaoxing of Puning Hongjiao (Puning Hongjiao Liaoxing), Dharma Master Hongji of Tongzhou (Tongzhou Hongji) (Attached: Shigu'an (Shigu'an)) Dharma Master Bicai of Dayong (Dayong Bicai), Two Masters Shanji and Benwu (Shanji Benwu) Dharma Master Yunruo of Jiheng (Jiheng Yunruo), Shanrou of Fayun (Fayun Shanrou) Ming Dynasty. Huijin of Zhiweng (Zhiweng Huijin), Yiru of Yi'an (Yi'an Yiru) (Attached: Nengyi (Nengyi)) Datong of Yiyun (Yiyun Datong), Two Venerables Zhengshun and Wencai (Zhengshun Wencai)
原璞法師士璋 卷第五 古庭法師善學 東溟法師慧日(附智明) 無言能義 潔祖清天 獨芳洪蓮 鳳頭祖師道孚 萬松林千松得百松覺 𪋤亭法師祖住 素庵法師(附兀齋幻齋二比丘) 月川法師鎮澄 遍融真圓 九峰如幻 清涼方金 云棲蓮池袾宏 卷第六 習禪篇第三 唐。龜洋忠佛手巖二禪師 瑞能璋黃檗慧二禪師 云居道簡禪師 蜆子和尚 寶聞大師惟勁禪師 鼓山國師神晏(附從展) 羅山道閑禪師 黃龍機明招謙二禪師 太原孚上座 大靜小靜二禪師 烏巨儀晏禪師 梁。普靜常覺禪師 重云智暉禪師 周。大章清豁沖煦二禪師 宋。風穴延沼禪師 歸宗道詮禪師 法燈泰欽禪師 奉先深清涼明二禪師 洞山稟薦福古二禪師 首山省念禪師 汾陽昭葉縣省神鼎諲三禪師 谷隱聰廣慧璉二禪師 卷第七 大陽警玄禪師 慈明楚圓禪師 大愚芝法華舉瑯玡覺三禪師 黃牛惟政禪師 圓通懷賢禪師 善覺法寶禪師 浮山法遠禪師 法華道隆禪師 泉大道宗道者二公 福昌惟善禪師 雪竇重顯禪師 洞山聰祥庵主二公 北禪智賢禪師 開先善暹禪師 南安巖自巖尊者 洞山寶泐潭澄二禪師 常照志逢禪師 棲賢澄湜禪師 卷第八 宣州興
【現代漢語翻譯】 現代漢語譯本
原璞法師士璋 第五卷 古庭法師善學 東溟法師慧日(附智明) 無言能義 潔祖清天 獨芳洪蓮 鳳頭祖師道孚 萬松林千松得百松覺 𪋤亭法師祖住 素庵法師(附兀齋幻齋二比丘) 月川法師鎮澄 遍融真圓 九峰如幻 清涼方金 云棲蓮池袾宏 第六卷 習禪篇第三 唐。龜洋忠佛手巖二禪師 瑞能璋黃檗慧二禪師 云居道簡禪師 蜆子和尚 寶聞大師惟勁禪師 鼓山國師神晏(附從展) 羅山道閑禪師 黃龍機明招謙二禪師 太原孚上座 大靜小靜二禪師 烏巨儀晏禪師 梁。普靜常覺禪師 重云智暉禪師 周。大章清豁沖煦二禪師 宋。風穴延沼禪師 歸宗道詮禪師 法燈泰欽禪師 奉先深清涼明二禪師 洞山稟薦福古二禪師 首山省念禪師 汾陽昭葉縣省神鼎諲三禪師 谷隱聰廣慧璉二禪師 第七卷 大陽警玄禪師 慈明楚圓禪師 大愚芝法華舉瑯玡覺三禪師 黃牛惟政禪師 圓通懷賢禪師 善覺法寶禪師 浮山法遠禪師 法華道隆禪師 泉大道宗道者二公 福昌惟善禪師 雪竇重顯禪師 洞山聰祥庵主二公 北禪智賢禪師 開先善暹禪師 南安巖自巖尊者 洞山寶泐潭澄二禪師 常照志逢禪師 棲賢澄湜禪師 第八卷 宣州興
【English Translation】 English version
Shi Zhang, Dharma Master Yuan Pu Volume 5 Shanxue, Dharma Master Gu Ting; Huiri, Dharma Master Dongming (with Zhiming) No Words Can Define; Qing Tian, Pure Ancestor Hong Lian, Unique Fragrance; Dao Fu, Patriarch Fengtou Qiansong of Wansong Forest Achieves Baisong Jue; Zu Zhu, Dharma Master 𪋤 Ting Dharma Master Su'an (with two Bhikkhus, Wuzhai and Huanzhai); Zhen Cheng, Dharma Master Yuechuan Zhen Yuan, Universally Harmonious; Ru Huan, Jiufeng Fang Jin, Qingliang; Zhu Hong, Lianchi of Yunqi Volume 6 Chapter 3: Practicing Chan Tang Dynasty: Two Chan Masters, Zhong of Guiyang and Buddha's Hand Cliff; Two Chan Masters, Zhang of Ruineng and Hui of Huangbo Chan Master Daojian of Yunju; Venerable Xianzi Chan Master Weijing, Great Master Baowen; Shen Yan, National Teacher of Gushan (with Congzhan) Chan Master Daoxian of Luoshan; Two Chan Masters, Ji of Huanglong and Qian of Mingzhao Fushang, Senior Monk of Taiyuan; Two Chan Masters, Dajing and Xiaojing Chan Master Yi Yan of Wuju; Liang Dynasty: Two Chan Masters, Pujing and Changjue Chan Master Zhihui of Chongyun; Zhou Dynasty: Two Chan Masters, Qinghuo and Chongxu Song Dynasty: Chan Master Yanzhao of Fengxue; Chan Master Daoquan of Guizong Chan Master Taiqin of Fadeng; Two Chan Masters, Shen of Fengxian and Ming of Qingliang Two Chan Masters, Jian of Dongshan and Gu of Fuxian; Chan Master Sheng Nian of Shoushan Three Chan Masters, Zhao of Fenyang, Sheng of Yexian, and Yin of Shending Two Chan Masters, Cong of Guyin and Lian of Guanghui Volume 7 Chan Master Jingxuan of Dayang; Chan Master Chuyuan of Ciming Three Chan Masters, Zhi of Dayu, Ju of Fahua, and Jue of Langya Chan Master Weizheng of Huangniu; Chan Master Huaixian of Yuantong Chan Master Fabao of Shanjue; Chan Master Fayuan of Fushan Chan Master Daolong of Fahua; Two Public Figures, Da Daozong of Quan and Daozhe Chan Master Weishan of Fuchang; Chan Master Chongxian of Xuedou Two Public Figures, Cong of Dongshan and the Hermit of Xiang'an; Chan Master Zhixian of Beichan Chan Master Shanxian of Kaixian; Venerable Ziyan of Nanan Cliff Two Chan Masters, Bao of Dongshan and Cheng of Leitan; Chan Master Zhifeng of Changzhao Chan Master Chengshi of Qixian Volume 8 Xing of Xuanzhou
教坥禪師 云封道圓禪師 黃檗勝昭覺白信相顯三禪師 報本慧元禪師 景禪順禪師 惠濟昭慶禪師 隆慶慶閑禪師 覺照子琦禪師(附道英) 黃龍祖心禪師 天衣義懷禪師 延恩法安禪師 玉泉承皓禪師 福嚴慈感禪師 點胸可真禪師(附善侍者) 皈宗可宣禪師(附超信) 月華山琳公(附云達) 福州知信禪師 法雲法秀禪師(附小秀) 圓照宗本禪師 卷第九 黃檗道全禪師 石頭懷志上座 法雲杲禪師 大通善本禪師 大洪報恩禪師 希廣道者 佛果克勤禪師 丹霞子淳禪師 凈慈守遂禪師(附慶顯) 凈因自覺禪師(附禧誧) 小南禪師(附海評) 隆慶利儼禪師 萬年法一禪師(附常首座) 普交有需二禪師 五祖表自 元禮首座普融知藏 真歇清了禪師 石牕法恭禪師(附自得暉) 竹筒德明禪師(附守璋) 卷第十 瞎堂慧遠禪師 何山守珣禪師(附慧才) 景元布衲 月堂道昌禪師 世奇首座 雪堂道行禪師 文殊正導禪師(附知昺) 虎丘紹隆禪師 育王端裕禪師(附水庵) 法石祖珍禪師 興國了璨禪師 足庵智鑒禪師 佛慧法泉禪師 法清法因二禪師 開福道寧禪師 守慧禪師(附布衲效常) 別峰寶印禪師(附慧綽) 無
【現代漢語翻譯】 現代漢語譯本 教坥禪師 (Jiaoqiu Chanshi，禪師名) 云封道圓禪師 (Yunfeng Daoyuan Chanshi，禪師名) 黃檗勝昭覺白信相顯三禪師 (Huangbo Shengzhao Juebai Xinxiang Xian San Chanshi，禪師名) 報本慧元禪師 (Baoben Huiyuan Chanshi，禪師名) 景禪順禪師 (Jing Chan Shun Chanshi，禪師名) 惠濟昭慶禪師 (Huiji Zhaoqing Chanshi，禪師名) 隆慶慶閑禪師 (Longqing Qingxian Chanshi，禪師名) 覺照子琦禪師 (Jue Zhao Ziqi Chanshi，禪師名) (附道英 (Fu Daoying)) 黃龍祖心禪師 (Huanglong Zuxin Chanshi，禪師名) 天衣義懷禪師 (Tianyi Yihuai Chanshi，禪師名) 延恩法安禪師 (Yan'en Fa'an Chanshi，禪師名) 玉泉承皓禪師 (Yuquan Chenghao Chanshi，禪師名) 福嚴慈感禪師 (Fuyan Cigan Chanshi，禪師名) 點胸可真禪師 (Dianxiong Kezhen Chanshi，禪師名) (附善侍者 (Fu Shan Shizhe)) 皈宗可宣禪師 (Guizong Kexuan Chanshi，禪師名) (附超信 (Fu Chaoxin)) 月華山琳公 (Yuehua Shan Lin Gong，禪師名) (附云達 (Fu Yunda)) 福州知信禪師 (Fuzhou Zhixin Chanshi，禪師名) 法雲法秀禪師 (Fayun Faxiu Chanshi，禪師名) (附小秀 (Fu Xiaoxiu)) 圓照宗本禪師 (Yuanzhao Zongben Chanshi，禪師名) 卷第九 黃檗道全禪師 (Huangbo Daoquan Chanshi，禪師名) 石頭懷志上座 (Shitou Huaizhi Shangzuo，禪師名) 法雲杲禪師 (Fayun Gao Chanshi，禪師名) 大通善本禪師 (Datong Shanben Chanshi，禪師名) 大洪報恩禪師 (Dahong Bao'en Chanshi，禪師名) 希廣道者 (Xiguang Daozhe，禪師名) 佛果克勤禪師 (Foguo Keqin Chanshi，禪師名) 丹霞子淳禪師 (Danxia Zichun Chanshi，禪師名) 凈慈守遂禪師 (Jingci Shousui Chanshi，禪師名) (附慶顯 (Fu Qingxian)) 凈因自覺禪師 (Jingyin Zijue Chanshi，禪師名) (附禧誧 (Fu Xibo)) 小南禪師 (Xiaonan Chanshi，禪師名) (附海評 (Fu Haiping)) 隆慶利儼禪師 (Longqing Liyan Chanshi，禪師名) 萬年法一禪師 (Wannian Fayi Chanshi，禪師名) (附常首座 (Fu Chang Shouzuo)) 普交有需二禪師 (Pujiao Youxu Er Chanshi，禪師名) 五祖表自 (Wuzu Biaozhi，禪師名) 元禮首座普融知藏 (Yuanli Shouzuo Purong Zhizang，禪師名) 真歇清了禪師 (Zhenxie Qingliao Chanshi，禪師名) 石牕法恭禪師 (Shichuang Fagong Chanshi，禪師名) (附自得暉 (Fu Zidehui)) 竹筒德明禪師 (Zhutong Deming Chanshi，禪師名) (附守璋 (Fu Shouzhang)) 卷第十 瞎堂慧遠禪師 (Xiatang Huiyuan Chanshi，禪師名) 何山守珣禪師 (Heshan Shouxun Chanshi，禪師名) (附慧才 (Fu Huicai)) 景元布衲 (Jingyuan Buna，禪師名) 月堂道昌禪師 (Yuetang Daochang Chanshi，禪師名) 世奇首座 (Shiqi Shouzuo，禪師名) 雪堂道行禪師 (Xuetang Daoxing Chanshi，禪師名) 文殊正導禪師 (Wenshu Zhengdao Chanshi，禪師名) (附知昺 (Fu Zhibing)) 虎丘紹隆禪師 (Huqiu Shaolong Chanshi，禪師名) 育王端裕禪師 (Yuwang Duanyu Chanshi，禪師名) (附水庵 (Fu Shui'an)) 法石祖珍禪師 (Fashi Zuzhen Chanshi，禪師名) 興國了璨禪師 (Xingguo Liaocan Chanshi，禪師名) 足庵智鑒禪師 (Zu'an Zhijian Chanshi，禪師名) 佛慧法泉禪師 (Fohui Faquan Chanshi，禪師名) 法清法因二禪師 (Faqing Fayin Er Chanshi，禪師名) 開福道寧禪師 (Kaifu Daoning Chanshi，禪師名) 守慧禪師 (Shouhui Chanshi，禪師名) (附布衲效常 (Fu Buna Xiaochang)) 別峰寶印禪師 (Biefeng Baoyin Chanshi，禪師名) (附慧綽 (Fu Huichuo)) 無 (Wu)
【English Translation】 English version Jiaoqiu Chanshi (Jiaoqiu Chanshi, a Chan master) Yunfeng Daoyuan Chanshi (Yunfeng Daoyuan Chanshi, a Chan master) Huangbo Shengzhao Juebai Xinxiang Xian San Chanshi (Huangbo Shengzhao Juebai Xinxiang Xian San Chanshi, a Chan master) Baoben Huiyuan Chanshi (Baoben Huiyuan Chanshi, a Chan master) Jing Chan Shun Chanshi (Jing Chan Shun Chanshi, a Chan master) Huiji Zhaoqing Chanshi (Huiji Zhaoqing Chanshi, a Chan master) Longqing Qingxian Chanshi (Longqing Qingxian Chanshi, a Chan master) Jue Zhao Ziqi Chanshi (Jue Zhao Ziqi Chanshi, a Chan master) (Attached: Daoying (Fu Daoying)) Huanglong Zuxin Chanshi (Huanglong Zuxin Chanshi, a Chan master) Tianyi Yihuai Chanshi (Tianyi Yihuai Chanshi, a Chan master) Yan'en Fa'an Chanshi (Yan'en Fa'an Chanshi, a Chan master) Yuquan Chenghao Chanshi (Yuquan Chenghao Chanshi, a Chan master) Fuyan Cigan Chanshi (Fuyan Cigan Chanshi, a Chan master) Dianxiong Kezhen Chanshi (Dianxiong Kezhen Chanshi, a Chan master) (Attached: Shan Shizhe (Fu Shan Shizhe)) Guizong Kexuan Chanshi (Guizong Kexuan Chanshi, a Chan master) (Attached: Chaoxin (Fu Chaoxin)) Yuehua Shan Lin Gong (Yuehua Shan Lin Gong, a Chan master) (Attached: Yunda (Fu Yunda)) Fuzhou Zhixin Chanshi (Fuzhou Zhixin Chanshi, a Chan master) Fayun Faxiu Chanshi (Fayun Faxiu Chanshi, a Chan master) (Attached: Xiaoxiu (Fu Xiaoxiu)) Yuanzhao Zongben Chanshi (Yuanzhao Zongben Chanshi, a Chan master) Volume 9 Huangbo Daoquan Chanshi (Huangbo Daoquan Chanshi, a Chan master) Shitou Huaizhi Shangzuo (Shitou Huaizhi Shangzuo, a Chan master) Fayun Gao Chanshi (Fayun Gao Chanshi, a Chan master) Datong Shanben Chanshi (Datong Shanben Chanshi, a Chan master) Dahong Bao'en Chanshi (Dahong Bao'en Chanshi, a Chan master) Xiguang Daozhe (Xiguang Daozhe, a Chan master) Foguo Keqin Chanshi (Foguo Keqin Chanshi, a Chan master) Danxia Zichun Chanshi (Danxia Zichun Chanshi, a Chan master) Jingci Shousui Chanshi (Jingci Shousui Chanshi, a Chan master) (Attached: Qingxian (Fu Qingxian)) Jingyin Zijue Chanshi (Jingyin Zijue Chanshi, a Chan master) (Attached: Xibo (Fu Xibo)) Xiaonan Chanshi (Xiaonan Chanshi, a Chan master) (Attached: Haiping (Fu Haiping)) Longqing Liyan Chanshi (Longqing Liyan Chanshi, a Chan master) Wannian Fayi Chanshi (Wannian Fayi Chanshi, a Chan master) (Attached: Chang Shouzuo (Fu Chang Shouzuo)) Pujiao Youxu Er Chanshi (Pujiao Youxu Er Chanshi, two Chan masters) Wuzu Biaozhi (Wuzu Biaozhi, a Chan master) Yuanli Shouzuo Purong Zhizang (Yuanli Shouzuo Purong Zhizang, a Chan master) Zhenxie Qingliao Chanshi (Zhenxie Qingliao Chanshi, a Chan master) Shichuang Fagong Chanshi (Shichuang Fagong Chanshi, a Chan master) (Attached: Zidehui (Fu Zidehui)) Zhutong Deming Chanshi (Zhutong Deming Chanshi, a Chan master) (Attached: Shouzhang (Fu Shouzhang)) Volume 10 Xiatang Huiyuan Chanshi (Xiatang Huiyuan Chanshi, a Chan master) Heshan Shouxun Chanshi (Heshan Shouxun Chanshi, a Chan master) (Attached: Huicai (Fu Huicai)) Jingyuan Buna (Jingyuan Buna, a Chan master) Yuetang Daochang Chanshi (Yuetang Daochang Chanshi, a Chan master) Shiqi Shouzuo (Shiqi Shouzuo, a Chan master) Xuetang Daoxing Chanshi (Xuetang Daoxing Chanshi, a Chan master) Wenshu Zhengdao Chanshi (Wenshu Zhengdao Chanshi, a Chan master) (Attached: Zhibing (Fu Zhibing)) Huqiu Shaolong Chanshi (Huqiu Shaolong Chanshi, a Chan master) Yuwang Duanyu Chanshi (Yuwang Duanyu Chanshi, a Chan master) (Attached: Shui'an (Fu Shui'an)) Fashi Zuzhen Chanshi (Fashi Zuzhen Chanshi, a Chan master) Xingguo Liaocan Chanshi (Xingguo Liaocan Chanshi, a Chan master) Zu'an Zhijian Chanshi (Zu'an Zhijian Chanshi, a Chan master) Fohui Faquan Chanshi (Fohui Faquan Chanshi, a Chan master) Faqing Fayin Er Chanshi (Faqing Fayin Er Chanshi, two Chan masters) Kaifu Daoning Chanshi (Kaifu Daoning Chanshi, a Chan master) Shouhui Chanshi (Shouhui Chanshi, a Chan master) (Attached: Buna Xiaochang (Fu Buna Xiaochang)) Biefeng Baoyin Chanshi (Biefeng Baoyin Chanshi, a Chan master) (Attached: Huichuo (Fu Huichuo)) None (Wu)
用凈全禪師 石霜智本禪師 拙叟進英禪師 涂毒智策禪師 佛照德光禪師 卷第十一 薦福悟本禪師 簡堂行機禪師 或庵師體禪師 枯木祖元禪師 妙峰善禪師 妙空智訥禪師 開善道謙禪師(附宗元) 良書記。元庵禪師 照堂了一禪師 報恩文爾禪師 妙智從廓禪師(附宜意) 退谷義云禪師(附石橋宣公) 笑翁妙堪禪師 松源崇岳禪師 偃溪廣聞禪師 藏叟善珍禪師 荊叟如玨禪師 無準師範禪師 石田法薰禪師 癡絕道沖禪師 瑞巖景蒙禪師 斷橋妙倫禪師 鼓山道升禪師 等覺智燈禪師 慧圓上座 虛舟普度禪師 天奇瑞禪師 虛堂智愚禪師 卷第十二 金。佛光道悟禪師 政言了奇二禪師 清涼弘相禪師 潭柘圓性禪師 竹林相了禪師 普照法赟禪師 古佛義廣禪師(附道海) 海云印簡禪師 元。霹靂正因禪師 元叟行端禪師 晦機元熙禪師 竺源水盛禪師 一溪如公。本源達公 橫川如珙禪師 竹泉法林禪師 一關正逵禪師 定水妙源禪師 鐵山瓊禪師 東巖凈日禪師 卷第十三 元。石湖至美禪師 無見先睹禪師(附光菩薩) 天目了義禪師 中峰明本禪師 石屋清珙禪師 無作文述禪師 日本夢窗疏石國師 松隱茂禪師 竺遠
【現代漢語翻譯】 現代漢語譯本
第十一卷
凈全禪師 石霜智本禪師 拙叟進英禪師 涂毒智策禪師 佛照德光禪師 薦福悟本禪師 簡堂行機禪師 或庵師體禪師 枯木祖元禪師 妙峰善禪師 妙空智訥禪師 開善道謙禪師 (附宗元) 良書記。元庵禪師 照堂了一禪師 報恩文爾禪師 妙智從廓禪師 (附宜意) 退谷義云禪師 (附石橋宣公) 笑翁妙堪禪師 松源崇岳禪師 偃溪廣聞禪師 藏叟善珍禪師 荊叟如玨禪師 無準師範禪師 石田法薰禪師 癡絕道沖禪師 瑞巖景蒙禪師 斷橋妙倫禪師 鼓山道升禪師 等覺智燈禪師 慧圓上座 虛舟普度禪師 天奇瑞禪師 虛堂智愚禪師
第十二卷
金。佛光道悟禪師 政言了奇二禪師 清涼弘相禪師 潭柘圓性禪師 竹林相了禪師 普照法赟禪師 古佛義廣禪師 (附道海) 海云印簡禪師 元。霹靂正因禪師 元叟行端禪師 晦機元熙禪師 竺源水盛禪師 一溪如公。本源達公 橫川如珙禪師 竹泉法林禪師 一關正逵禪師 定水妙源禪師 鐵山瓊禪師 東巖凈日禪師
第十三卷
元。石湖至美禪師 無見先睹禪師 (附光菩薩) 天目了義禪師 中峰明本禪師 石屋清珙禪師 無作文述禪師 日本夢窗疏石國師 松隱茂禪師 竺遠
【English Translation】 English version
Volume 11
Jingquan Chanshi (Jingquan Zen Master) Shishuang Zhiben Chanshi (Shishuang Zhiben Zen Master) zhuosou Jinying Chanshi (zhuosou Jinying Zen Master) Tudu Zhice Chanshi (Tudu Zhice Zen Master) Fozhao Deguang Chanshi (Fozhao Deguang Zen Master) Jianfu Wuben Chanshi (Jianfu Wuben Zen Master) Jiantang Xingji Chanshi (Jiantang Xingji Zen Master) Huo'an Shiti Chanshi (Huo'an Shiti Zen Master) Kumu Zuyuan Chanshi (Kumu Zuyuan Zen Master) Miaofeng Shan Chanshi (Miaofeng Shan Zen Master) Miaokong Zhinuo Chanshi (Miaokong Zhinuo Zen Master) Kaishan Daoqian Chanshi (Kaishan Daoqian Zen Master) (with Zongyuan) Liang Shuji. Yuan'an Chanshi (Yuan'an Zen Master) Zhaotang Liaoyi Chanshi (Zhaotang Liaoyi Zen Master) Bao'en Wen'er Chanshi (Bao'en Wen'er Zen Master) Miaozhi Congkuo Chanshi (Miaozhi Congkuo Zen Master) (with Yiyi) Tuitan Yiyun Chanshi (Tuitan Yiyun Zen Master) (with Shiqiao Xuangong) Xiaoweng Miaokan Chanshi (Xiaoweng Miaokan Zen Master) Songyuan Chongyue Chanshi (Songyuan Chongyue Zen Master) Yanxi Guangwen Chanshi (Yanxi Guangwen Zen Master) Cangsou Shanzhen Chanshi (Cangsou Shanzhen Zen Master) Jingsou Rujue Chanshi (Jingsou Rujue Zen Master) Wuzhun Shifan Chanshi (Wuzhun Shifan Zen Master) Shitian Faxun Chanshi (Shitian Faxun Zen Master) Chijue Daochong Chanshi (Chijue Daochong Zen Master) Ruiyan Jingmeng Chanshi (Ruiyan Jingmeng Zen Master) Duanqiao Miaolun Chanshi (Duanqiao Miaolun Zen Master) Gushan Daosheng Chanshi (Gushan Daosheng Zen Master) Dengjue Zhideng Chanshi (Dengjue Zhideng Zen Master) Huiyuan Shangzuo (Huiyuan Senior Monk) Xuzhou Pudu Chanshi (Xuzhou Pudu Zen Master) Tianqi Rui Chanshi (Tianqi Rui Zen Master) Xutang Zhiyu Chanshi (Xutang Zhiyu Zen Master)
Volume 12
Jin. Foguang Daowu Chanshi (Foguang Daowu Zen Master) Zhengyan Liaoqi Er Chanshi (Zhengyan Liaoqi Two Zen Masters) Qingliang Hongxiang Chanshi (Qingliang Hongxiang Zen Master) Tanze Yuanxing Chanshi (Tanze Yuanxing Zen Master) Zhulin Xiangliao Chanshi (Zhulin Xiangliao Zen Master) Puzhao Fayun Chanshi (Puzhao Fayun Zen Master) Gufu Yiguang Chanshi (Gufu Yiguang Zen Master) (with Daohai) Haiyun Yinjian Chanshi (Haiyun Yinjian Zen Master) Yuan. Pili Zhengyin Chanshi (Pili Zhengyin Zen Master) Yuan Sou Xingduan Chanshi (Yuan Sou Xingduan Zen Master) Huiji Yuanxi Chanshi (Huiji Yuanxi Zen Master) Zhuyuan Shuisheng Chanshi (Zhuyuan Shuisheng Zen Master) Yixi Rugong. Benyuan Dagong Hengchuan Rugong Chanshi (Hengchuan Rugong Zen Master) Zhuquan Falin Chanshi (Zhuquan Falin Zen Master) Yiguan Zhengkui Chanshi (Yiguan Zhengkui Zen Master) Dinghui Miaoyuan Chanshi (Dinghui Miaoyuan Zen Master) Tiěshān Qióng Chanshi (Tiěshān Qióng Zen Master) Dongyan Jingri Chanshi (Dongyan Jingri Zen Master)
Volume 13
Yuan. Shihu Zhimei Chanshi (Shihu Zhimei Zen Master) Wujian Xiandu Chanshi (Wujian Xiandu Zen Master) (with Guang Pusa) Tianmu Liaoyi Chanshi (Tianmu Liaoyi Zen Master) Zhongfeng Mingben Chanshi (Zhongfeng Mingben Zen Master) Shiwu Qinggong Chanshi (Shiwu Qinggong Zen Master) Wuzu Wen Shu Chanshi (Wuzu Wen Shu Zen Master) Japan Musō Soseki Kokushi (Japan Musō Soseki National Teacher) Songyin Mao Chanshi (Songyin Mao Zen Master) Zhuyuan
正源禪師 桐江紹大禪師 千巖元長禪師 無用守貴禪師 日本古先印原禪師 古淵福源禪師 無極導禪師 月泉同新禪師 松溪覺宗禪師 舜田明孜禪師 清谷坱圠禪師 秋江元湛禪師 卷第十四 明。廣慧智及禪師 玉泉宗璉禪師 月林鏡禪師 復原福報禪師 楚石梵琦禪師 性原慧明禪師 天鏡元凈禪師 夢執曇噩禪師 季潭宗泐禪師 孤峰明德禪師 介庵輔良禪師 南石文秀禪師 白庵力金禪師 覺原慧曇禪師 一源永寧禪師 約之崇裕禪師 碧峰寶金禪師 孚中懷信禪師 卷第十五 清遠懷渭禪師 大千慧照禪師 日本無初德初禪師 非幻道永禪師 無旨可授禪師 德隱普仁禪師 白雲智度禪師 杰峰世愚禪師 萬峰時蔚禪師 清隱德馨禪師 般若法秀禪師 西竺本來禪師 性天如皎禪師 香嚴覺澄禪師 無念學禪師(附一覺) 楚山紹琦禪師 古庭善堅禪師(附凈倫) 卷第十六 翠峰德山禪師(附圓月明律) 毒峰季善禪師(附天淵湛) 法舟道濟禪師 月心德寶禪師 常潤善真二禪師 孤月凈澄禪師 石頭自回禪師 無盡祖燈禪師 會堂自緣禪師 梅雪雪庭禪師 天界道成禪師 古淵清禪師 觀音真空禪師 古峰繼萬阇梨 張家橋
【現代漢語翻譯】 現代漢語譯本 正源禪師 桐江紹大禪師（桐江紹大禪師） 千巖元長禪師（千巖元長禪師） 無用守貴禪師（無用守貴禪師） 日本古先印原禪師（日本古先印原禪師） 古淵福源禪師（古淵福源禪師） 無極導禪師（無極導禪師） 月泉同新禪師（月泉同新禪師） 松溪覺宗禪師（松溪覺宗禪師） 舜田明孜禪師（舜田明孜禪師） 清谷坱圠禪師（清谷坱圠禪師） 秋江元湛禪師（秋江元湛禪師） 卷第十四 明。廣慧智及禪師（廣慧智及禪師） 玉泉宗璉禪師（玉泉宗璉禪師） 月林鏡禪師（月林鏡禪師） 復原福報禪師（復原福報禪師） 楚石梵琦禪師（楚石梵琦禪師） 性原慧明禪師（性原慧明禪師） 天鏡元凈禪師（天鏡元凈禪師） 夢執曇噩禪師（夢執曇噩禪師） 季潭宗泐禪師（季潭宗泐禪師） 孤峰明德禪師（孤峰明德禪師） 介庵輔良禪師（介庵輔良禪師） 南石文秀禪師（南石文秀禪師） 白庵力金禪師（白庵力金禪師） 覺原慧曇禪師（覺原慧曇禪師） 一源永寧禪師（一源永寧禪師） 約之崇裕禪師（約之崇裕禪師） 碧峰寶金禪師（碧峰寶金禪師） 孚中懷信禪師（孚中懷信禪師） 卷第十五 清遠懷渭禪師（清遠懷渭禪師） 大千慧照禪師（大千慧照禪師） 日本無初德初禪師（日本無初德初禪師） 非幻道永禪師（非幻道永禪師） 無旨可授禪師（無旨可授禪師） 德隱普仁禪師（德隱普仁禪師） 白雲智度禪師（白雲智度禪師） 杰峰世愚禪師（杰峰世愚禪師） 萬峰時蔚禪師（萬峰時蔚禪師） 清隱德馨禪師（清隱德馨禪師） 般若法秀禪師（般若法秀禪師） 西竺本來禪師（西竺本來禪師） 性天如皎禪師（性天如皎禪師） 香嚴覺澄禪師（香嚴覺澄禪師） 無念學禪師（無念學禪師）（附一覺） 楚山紹琦禪師（楚山紹琦禪師） 古庭善堅禪師（古庭善堅禪師）（附凈倫） 卷第十六 翠峰德山禪師（翠峰德山禪師）（附圓月明律） 毒峰季善禪師（毒峰季善禪師）（附天淵湛） 法舟道濟禪師（法舟道濟禪師） 月心德寶禪師（月心德寶禪師） 常潤善真二禪師（常潤善真二禪師） 孤月凈澄禪師（孤月凈澄禪師） 石頭自回禪師（石頭自回禪師） 無盡祖燈禪師（無盡祖燈禪師） 會堂自緣禪師（會堂自緣禪師） 梅雪雪庭禪師（梅雪雪庭禪師） 天界道成禪師（天界道成禪師） 古淵清禪師（古淵清禪師） 觀音真空禪師（觀音真空禪師） 古峰繼萬阇梨（古峰繼萬阇梨） 張家橋
【English Translation】 English version Zen Master Zhengyuan Zen Master Shao Da of Tongjiang (桐江紹大禪師) Zen Master Yuan Chang of Qianyan (千巖元長禪師) Zen Master Shou Gui of Wuyong (無用守貴禪師) Zen Master In'gen Kokisen of Japan (日本古先印原禪師) Zen Master Fuyuan of Guyuan (古淵福源禪師) Zen Master Dao of Wuji (無極導禪師) Zen Master Tongxin of Yuequan (月泉同新禪師) Zen Master Jue Zong of Songxi (松溪覺宗禪師) Zen Master Mingzi of Shuntian (舜田明孜禪師) Zen Master Yangya of Qinggu (清谷坱圠禪師) Zen Master Yuanzhan of Qiujiang (秋江元湛禪師) Volume 14 Ming. Zen Master Zhi Ji of Guanghui (廣慧智及禪師) Zen Master Zonglian of Yuquan (玉泉宗璉禪師) Zen Master Jing of Yuelin (月林鏡禪師) Zen Master Fubao of Fuyuan (復原福報禪師) Zen Master Fanqi of Chushi (楚石梵琦禪師) Zen Master Huiming of Xingyuan (性原慧明禪師) Zen Master Yuanjing of Tianjing (天鏡元凈禪師) Zen Master Tan'e of Mengzhi (夢執曇噩禪師) Zen Master Zongle of Jitan (季潭宗泐禪師) Zen Master Mingde of Gufeng (孤峰明德禪師) Zen Master Fuliang of Jie'an (介庵輔良禪師) Zen Master Wenxiu of Nanshi (南石文秀禪師) Zen Master Lijin of Bai'an (白庵力金禪師) Zen Master Huitan of Jueyuan (覺原慧曇禪師) Zen Master Yongning of Yiyuan (一源永寧禪師) Zen Master Chongyu of Yuezhi (約之崇裕禪師) Zen Master Baojin of Bifeng (碧峰寶金禪師) Zen Master Huaixin of Fuzhong (孚中懷信禪師) Volume 15 Zen Master Huaiwei of Qingyuan (清遠懷渭禪師) Zen Master Huizhao of Daqian (大千慧照禪師) Zen Master Dechu of Wuchu of Japan (日本無初德初禪師) Zen Master Daoyong of Feihuan (非幻道永禪師) Zen Master Ke Shou of Wuzhi (無旨可授禪師) Zen Master Puren of Deyi (德隱普仁禪師) Zen Master Zhidu of Baiyun (白雲智度禪師) Zen Master Shiyu of Jiefeng (杰峰世愚禪師) Zen Master Shiwei of Wanfeng (萬峰時蔚禪師) Zen Master Dexin of Qingyin (清隱德馨禪師) Zen Master Faxiu of Bore (般若法秀禪師) Zen Master Benlai of Xizhu (西竺本來禪師) Zen Master Rujiao of Xing Tian (性天如皎禪師) Zen Master Juecheng of Xiangyan (香嚴覺澄禪師) Zen Master Xue of Wunian (無念學禪師) (with Yijue) Zen Master Shaoqi of Chushan (楚山紹琦禪師) Zen Master Shanjian of Gutin (古庭善堅禪師) (with Jinglun) Volume 16 Zen Master Deshan of Cuifeng (翠峰德山禪師) (with Yuanyue Minglv) Zen Master Jishan of Dufeng (毒峰季善禪師) (with Tianyuan Zhan) Zen Master Daoji of Fazhou (法舟道濟禪師) Zen Master Debao of Yuexin (月心德寶禪師) Two Zen Masters Shanzhen of Changrun (常潤善真二禪師) Zen Master Jingcheng of Guyue (孤月凈澄禪師) Zen Master Zihui of Shitou (石頭自回禪師) Zen Master Zudeng of Wujin (無盡祖燈禪師) Zen Master Ziyuan of Huitang (會堂自緣禪師) Zen Master Xueting of Meixue (梅雪雪庭禪師) Zen Master Daocheng of Tianjie (天界道成禪師) Zen Master Qing of Guyuan (古淵清禪師) Zen Master Zhenkong of Guanyin (觀音真空禪師) Venerable Jiwan of Gufeng (古峰繼萬阇梨) Zhangjia Bridge (張家橋)
滿賢禪師 無明慧經禪師 雲谷法會禪師 卷第十七 明律篇第四 宋。柳律師。圓覺律師 了興禪師 遼。法均傳戒大師(附裕窺) 金。悟敏悟銖二傳戒大師 賈菩薩廣恩和尚 光教律師法聞 清涼信明大師(附印寶) 慧汶律師 卷第十八 護法篇第五 宋。無畏大士維琳(附天石) 報恩慧明 長蘆宗賾 慈覺宗致(附居竭子照) 寶覺永道 傳照法燈禪師 萬松老人行秀(附從倫) 元。云峰妙高禪師 其玉至溫 梅屋念常(附覺岸) 明。呆庵莊禪師(附敬庵) 天泉祖淵 亨渠真澧 南泉慧定(附宗主某) 寬念小師 卷第十九 感通篇第六 五代。二蕭 南唐。木平 言法華 清聳全了二師 鰕子和尚(附道嵩) 無門慧開 原肇元奘 濟顛明顛(附瑪瑙顛) 通慧 德聰法寧二師 僧伽 東松僧 照伯 黑漆光菩薩法明 普庵印肅 石門從登 賴僧僧慧 金。法沖大師 元。無住 志誠 明。烏斯法王(附何清) 鏡中廣能二師 馬跡和尚。裘和尚 不二圓信 別傳老人慧宗 安岳了悟(附靈源) 月天 卷第二十 遺身篇第七 宋。喻彌陀思凈(附凈真) 化僧(附吉祥慈濟) 大覺法慶禪師 元。覺慶德林二師 明。落魄永隆(
【現代漢語翻譯】 現代漢語譯本 滿賢禪師、無明慧經禪師、雲谷法會禪師 卷第十七 明律篇第四 宋：柳律師、圓覺律師、了興禪師 遼：法均傳戒大師（附裕窺） 金：悟敏、悟銖二傳戒大師 賈菩薩廣恩和尚、光教律師法聞 清涼信明大師（附印寶）、慧汶律師 卷第十八 護法篇第五 宋：無畏大士維琳（附天石）、報恩慧明 長蘆宗賾、慈覺宗致（附居竭子照） 寶覺永道、傳照法燈禪師 萬松老人行秀（附從倫） 元：云峰妙高禪師 其玉至溫、梅屋念常（附覺岸） 明：呆庵莊禪師（附敬庵）、天泉祖淵 亨渠真澧、南泉慧定（附宗主某） 寬念小師 卷第十九 感通篇第六 五代：二蕭 南唐：木平 言法華、清聳全了二師 鰕子和尚（附道嵩）、無門慧開 原肇元奘、濟顛明顛（附瑪瑙顛） 通慧、德聰法寧二師 僧伽、東松僧 照伯、黑漆光菩薩法明 普庵印肅、石門從登 賴僧僧慧 金：法沖大師 元：無住、志誠 明：烏斯法王（附何清）、鏡中廣能二師 馬跡和尚、裘和尚、不二圓信 別傳老人慧宗、安岳了悟（附靈源） 月天 卷第二十 遺身篇第七 宋：喻彌陀思凈（附凈真）、化僧（附吉祥慈濟） 大覺法慶禪師 元：覺慶德林二師 明：落魄永隆
【English Translation】 English version Master Manxian, Master Wuming Huijing, Master Yungu Fahui Chapter Seventeen Clarifying the Vinaya, Section Four Song Dynasty: Vinaya Master Liu, Vinaya Master Yuanjue, Chan Master Liaoxing Liao Dynasty: Precept Transmission Master Fajun (with Yu Kui). Jin Dynasty: Precept Transmission Masters Wumin and Wuzhu Bodhisattva Jia, Abbot Guang'en, Vinaya Master Guangjiao Famen Great Master Qingliang Xinming (with Yinbao), Vinaya Master Huiwen Chapter Eighteen Protecting the Dharma, Section Five Song Dynasty: Great Knight Wuwei Weilin (with Tianshi), Bao'en Huiming Changlu Zongze, Cijue Zongzhi (with Juzi Zhaojue) Baojue Yongdao, Chan Master Chuanzhao Fadeng Old Man Wansong Xingxiu (with Conglun). Yuan Dynasty: Chan Master Yunfeng Miaogao Qiyu Zhiwen, Meiwu Nianchang (with Jue'an) Ming Dynasty: Chan Master Daian Zhuang (with Jing'an), Tianquan Zuyuan Hengqu Zhenli, Nanquan Huiding (with a certain Zongzhu) Little Monk Kuannian Chapter Nineteen Response and Communication, Section Six Five Dynasties: The Two Xiao. Southern Tang: Muping Yan Fahua, Masters Qingsong Quanliao Monk Xiazi (with Daosong), Wumen Huikai Yuanzhao Yuanzang, Crazy Ji Dianming (with Agate Dian) Tonghui, Masters Decong and Faning Sengqie, Dongsong Seng Zhaobo, Black Lacquer Light Bodhisattva Faming Puan Yinshu, Shimen Congdeng Monk Lai Seng Hui. Jin Dynasty: Great Master Fachong Yuan Dynasty: Wuzhu, Zhicheng Ming Dynasty: Dharma King Wusi (with He Qing), Masters Jingzhong Guangneng Monk Maji, Monk Qiu, Buer Yuanxin Old Man Biechuan Huizong, Anyue Liaowu (with Lingyuan) Yuetian Chapter Twenty Abandoning the Body, Section Seven Song Dynasty: Yu Amituosi Jing (with Jingzhen), Transforming Monk (with Auspicious Ciji) Chan Master Dajue Faqing. Yuan Dynasty: Masters Jueqing and Delin Ming Dynasty: Unrestrained Yonglong
附雪梅) 法琳洞祖遇 善信大云二公 廣玉寧義二公 夜臺秋月二公 卷第二十一 讚誦篇第八 宋。洪準遇安二師 道光 元。一庵如公 寶燈性然 寂照普明 卷第二十二 興福篇第九 宋。寶塔永公 昭覺延美。永安德元 永嘉體謙 空印軾公 嶽麓智海 明大禪了明 元。雪庭裕公 明。潔庵正映 徐和尚愷乘 大智真融 真來佛子福登 大博無邊 卷第二十三 雜科篇第十 後周。開元慧瑱大德 宣秘大師善慧 麻衣和尚 閣子慧泉 興教小壽禪師 惟中文英二公(附楞嚴道人) 惟簡修廣二大師 崇壽禪師 逸老可久(附清順) 惟迪禪師 寶生院智林 石塔戒長老 志添元普二公 白雲孔清覺 文照大師銓公 潛澗阇梨處嚴 參寥子道潛(附定諸) 慧淵首座 虛靜覺心(附智永祖紹) 潛庵清源 崇覺空禪師 卷第二十四 宋。圓覺宗演 真寶慶預二公 老牛智融 景淳藏主 北澗居簡 鼓山彌堅正凝二師 用堂斯受 太瘤太因 閩僧有南 閩僧自永 長慶法慈大德 清音子 金。大漢僧錄 玄明洪照 元。筠高安圓至 得喜無照無礙三公 妙恩(附大圭契祖杰道者) 仲石若芬 月江宗凈 華嚴慧明 石室祖英 雙溪布衲如玉
【現代漢語翻譯】 現代漢語譯本 法琳洞祖遇 善信大云二公（Shanxin Dayun Er Gong） 廣玉寧義二公（Guangyu Ningyi Er Gong） 夜臺秋月二公（Yetai Qiuyue Er Gong） 卷第二十一 讚誦篇第八 宋。洪準遇安二師（Hongzhun Yu'an Er Shi） 道光 元。一庵如公（Yi'an Ru Gong） 寶燈性然（Baodeng Xingran） 寂照普明（Jizhao Puming） 卷第二十二 興福篇第九 宋。寶塔永公（Baota Yong Gong） 昭覺延美（Zhaojue Yanmei） 永安德元（Yong'an Deyuan） 永嘉體謙（Yongjia Tiqian） 空印軾公（Kongyin Shi Gong） 嶽麓智海（Yuelu Zhihai） 明大禪了明（Mingda Chan Liaoming） 元。雪庭裕公（Xueting Yu Gong） 明。潔庵正映（Jie'an Zhengying） 徐和尚愷乘（Xu Heshang Kaicheng） 大智真融（Dazhi Zhenrong） 真來佛子福登（Zhenlai Fozi Fudeng） 大博無邊（Dabo Wubian） 卷第二十三 雜科篇第十 後周。開元慧瑱大德（Kaiyuan Huitian Dade） 宣秘大師善慧（Xuanmi Dashi Shanhui） 麻衣和尚（Mayi Heshang） 閣子慧泉（Gezi Huiquan） 興教小壽禪師（Xingjiao Xiaoshou Chanshi） 惟中文英二公（Wei Zhongwenying Er Gong）（附楞嚴道人） 惟簡修廣二大師（Weijian Xiuguang Er Dashi） 崇壽禪師（Chongshou Chanshi） 逸老可久（Yilao Kejiu）（附清順） 惟迪禪師（Weidi Chanshi） 寶生院智林（Baoshengyuan Zhilin） 石塔戒長老（Shita Jie Zhanglao） 志添元普二公（Zhitian Yuanpu Er Gong） 白雲孔清覺（Baiyun Kongqingjue） 文照大師銓公（Wenzhao Dashi Quan Gong） 潛澗阇梨處嚴（Qianjian Sheli Chuyan） 參寥子道潛（Canliaozi Daoqian）（附定諸） 慧淵首座（Huiyuan Shouzuo） 虛靜覺心（Xujing Juexin）（附智永祖紹） 潛庵清源（Qian'an Qingyuan） 崇覺空禪師（Chongjue Kong Chanshi） 卷第二十四 宋。圓覺宗演（Yuanjue Zongyan） 真寶慶預二公（Zhen Baoqingyu Er Gong） 老牛智融（Laoniu Zhirong） 景淳藏主（Jingchun Cangzhu） 北澗居簡（Beijian Jujian） 鼓山彌堅正凝二師（Gushan Mijian Zhengning Er Shi） 用堂斯受（Yongtang Sishou） 太瘤太因（Tailiu Taiyin） 閩僧有南（Minseng Younan） 閩僧自永（Minseng Ziyong） 長慶法慈大德（Changqing Faci Dade） 清音子（Qingyinzi） 金。大漢僧錄（Dahan Senglu） 玄明洪照（Xuanming Hongzhao） 元。筠高安圓至（Jun Gao'an Yuanzhi） 得喜無照無礙三公（Dexi Wuzhao Wu'ai San Gong） 妙恩（Miao'en）（附大圭契祖杰道者） 仲石若芬（Zhongshi Ruofen） 月江宗凈（Yuejiang Zongjing） 華嚴慧明（Huayan Huiming） 石室祖英（Shishi Zuying） 雙溪布衲如玉（Shuangxi Bunu Ruyu）
【English Translation】 English version Ancestor of Falin Cave Encountered Shanxin Dayun Er Gong (Two Venerable Ones, Shanxin and Dayun) Guangyu Ningyi Er Gong (Two Venerable Ones, Guangyu and Ningyi) Yetai Qiuyue Er Gong (Two Venerable Ones, Yetai and Qiuyue) Volume 21 Eulogy Chapter 8 Song Dynasty. Hongzhun Yu'an Er Shi (Two Teachers, Hongzhun and Yu'an) Daoguang Yuan Dynasty. Yi'an Ru Gong (Venerable Yi'an Ru) Baodeng Xingran (Baodeng Xingran) Jizhao Puming (Jizhao Puming) Volume 22 Prosperity Chapter 9 Song Dynasty. Baota Yong Gong (Venerable Yong of Baota) Zhaojue Yanmei (Zhaojue Yanmei) Yong'an Deyuan (Yong'an Deyuan) Yongjia Tiqian (Yongjia Tiqian) Kongyin Shi Gong (Venerable Shi of Kongyin) Yuelu Zhihai (Yuelu Zhihai) Mingda Chan Liaoming (Mingda Chan Liaoming) Yuan Dynasty. Xueting Yu Gong (Venerable Yu of Xueting) Ming Dynasty. Jie'an Zhengying (Jie'an Zhengying) Xu Heshang Kaicheng (Monk Xu Kaicheng) Dazhi Zhenrong (Dazhi Zhenrong) Zhenlai Fozi Fudeng (Buddhist Disciple Zhenlai Fudeng) Dabo Wubian (Dabo Wubian) Volume 23 Miscellaneous Chapter 10 Later Zhou Dynasty. Kaiyuan Huitian Dade (Kaiyuan Huitian, Great Virtue) Xuanmi Dashi Shanhui (Xuanmi, Great Master Shanhui) Mayi Heshang (Hemp Robe Monk) Gezi Huiquan (Gezi Huiquan) Xingjiao Xiaoshou Chanshi (Xingjiao Xiaoshou, Zen Master) Wei Zhongwenying Er Gong (Two Venerable Ones, Wei Zhongwenying) (Attached: Lengyan Daoren) Weijian Xiuguang Er Dashi (Two Great Masters, Weijian and Xiuguang) Chongshou Chanshi (Chongshou, Zen Master) Yilao Kejiu (Yilao Kejiu) (Attached: Qingshun) Weidi Chanshi (Weidi, Zen Master) Baoshengyuan Zhilin (Zhilin of Baosheng Temple) Shita Jie Zhanglao (Shita, Precept Elder) Zhitian Yuanpu Er Gong (Two Venerable Ones, Zhitian and Yuanpu) Baiyun Kongqingjue (Baiyun Kongqingjue) Wenzhao Dashi Quan Gong (Venzhao, Great Master Quan) Qianjian Sheli Chuyan (Qianjian, Acarya Chuyan) Canliaozi Daoqian (Canliaozi Daoqian) (Attached: Dingzhu) Huiyuan Shouzuo (Huiyuan, Chief Seat) Xujing Juexin (Xujing Juexin) (Attached: Zhiyong Zushao) Qian'an Qingyuan (Qian'an Qingyuan) Chongjue Kong Chanshi (Chongjue Kong, Zen Master) Volume 24 Song Dynasty. Yuanjue Zongyan (Yuanjue Zongyan) Zhen Baoqingyu Er Gong (Two Venerable Ones, Zhen Baoqingyu) Laoniu Zhirong (Laoniu Zhirong) Jingchun Cangzhu (Jingchun, Store Manager) Beijian Jujian (Beijian Jujian) Gushan Mijian Zhengning Er Shi (Two Teachers, Mijian and Zhengning of Gushan) Yongtang Sishou (Yongtang Sishou) Tailiu Taiyin (Tailiu Taiyin) Minseng Younan (Monk Younan from Min) Minseng Ziyong (Monk Ziyong from Min) Changqing Faci Dade (Changqing Faci, Great Virtue) Qingyinzi (Qingyinzi) Jin Dynasty. Dahan Senglu (Dahan Senglu) Xuanming Hongzhao (Xuanming Hongzhao) Yuan Dynasty. Jun Gao'an Yuanzhi (Jun Gao'an Yuanzhi) Dexi Wuzhao Wu'ai San Gong (Three Venerable Ones, Dexi, Wuzhao, and Wu'ai) Miao'en (Miao'en) (Attached: Da Gui Qizu Jie Daozhe) Zhongshi Ruofen (Zhongshi Ruofen) Yuejiang Zongjing (Yuejiang Zongjing) Huayan Huiming (Huayan Huiming) Shishi Zuying (Shishi Zuying) Shuangxi Bunu Ruyu (Shuangxi Bunu Ruyu)
越王臺拗撓 卷第二十五 明。玄中猷法師 南洲溥洽法師 木巖植禪師 曉山元亮 伏庵德昂 天淵𤀹季芳聯二公 寶曇示應 守仁德祥二公 雪庵暨和尚 大善國師 左善世德琮 息庵慧觀 唯庵德然(附道安) 妙智明瑄二師 東白善啟 日本太初啟原 見心來複(附如筏) 蔤庵如巹 天印持公 了用德潮無礙三師 大章宗林(附智淳) 卷第二十六 喇麻僧德山 盧岳大安 大闡禪師 宗道者 瞭然關主 逆川智順禪師(附慧心) 在善世吉祥 滿起真參二公 敬堂法忠 羊山明龍 南嶽豆兒佛 三藏師本融 青融青牛 北人孤月 寶藏能蠲禪師 天長僧武林比丘 月潭和尚 五日頭陀(附定林) 玉芝法聚 應天圓魁 香林圓果上人 跋
補續高僧傳目次(終)
No. 1524
補續高僧傳卷第一
明吳郡華山寺沙門 明河 撰
譯經篇
宋 天息災．法天．施護三師傳
天息災。北天竺迦濕彌羅國人也。太平興國中。與烏填曩國三藏施護。至京師。時梵德前後疊來。各獻梵筴。集置甚富。上。方銳意翻傳。思欲得西來華梵淹貫器業隆善者。為譯主。詔于太平興國寺西。建譯經傳法院。以須之。先是
【現代漢語翻譯】 現代漢語譯本
越王臺拗撓 卷第二十五 明。玄中猷法師 南洲溥洽法師 木巖植禪師 曉山元亮 伏庵德昂 天淵𤀹季芳聯二公 寶曇示應 守仁德祥二公 雪庵暨和尚 大善國師 左善世德琮 息庵慧觀 唯庵德然(附道安) 妙智明瑄二師 東白善啟 日本太初啟原 見心來複(附如筏) 蔤庵如巹 天印持公 了用德潮無礙三師 大章宗林(附智淳) 卷第二十六 喇麻僧德山 盧岳大安 大闡禪師 宗道者 瞭然關主 逆川智順禪師(附慧心) 在善世吉祥 滿起真參二公 敬堂法忠 羊山明龍 南嶽豆兒佛 三藏師本融 青融青牛 北人孤月 寶藏能蠲禪師 天長僧武林比丘 月潭和尚 五日頭陀(附定林) 玉芝法聚 應天圓魁 香林圓果上人 跋
補續高僧傳目次(終)
No. 1524
補續高僧傳卷第一
明吳郡華山寺沙門 明河 撰
譯經篇
宋 天息災(Tianxizai)．法天(Fatian)．施護(Shihu)三師傳
天息災(Tianxizai)，北天竺迦濕彌羅國(Kashmir)人。太平興國(Taiping Xingguo)年中，與烏填曩國(Utnangna)三藏施護(Shihu)，至京師。時梵德(Fande)前後疊來，各獻梵筴，集置甚富。上，方銳意翻傳，思欲得西來華梵淹貫器業隆善者，為譯主。詔于太平興國寺(Taiping Xingguo Temple)西，建譯經傳法院，以須之。先是
【English Translation】 English version
Yuewang Terrace's Stubborn Resistance Volume 25 By: Dharma Master Xuanzhong You, Dharma Master Nanzhou Puqia Chan Master Muyan Zhi, Xiaoshan Yuanliang Fu'an De'ang, Tianyuan Ji Fanglian and Er Gong Baotan Shi Ying, Shouren Dexiang and Er Gong Monk Xue'an Ji, National Master Dashan Zuoshan Shi Decong, Xi'an Huiguan Wei'an Deran (with Dao'an), Two Masters Miaozhi Mingxuan Dongbai Shanqi, Taichu Qiyuan of Japan Jianxin Laifu (with Ru Fa), Mi'an Rujin Tianyin Chigong, Three Masters Liaoyong Dechao Wuwai Dazhang Zonglin (with Zhichun) Volume 26 Lama Monk Deshan, Lu Yue Da'an Chan Master Dachan, Zong Daozhe Liaoran Guanzhu, Chan Master Nichikawa Chijun (with Huixin) Zaishan Shi Jixiang, Manqi Zhencan and Er Gong Jingtang Fazhong, Yangshan Minglong Nanyue Dou'er Buddha, Tripitaka Master Benrong Qingrong Qingniu, Beiren Guyue Chan Master Baozang Nengjuan, Monk Wu Lin of Tianchang, Bhikshu Yuetan Monk, Wu Ri Toutuo (with Dinglin) Yuzhi Fajv, Yingtian Yuankui Superior Man Xianglin Yuanguo Postscript
Supplement to the Continued Biographies of Eminent Monks (End)
No. 1524
Continued Biographies of Eminent Monks, Volume 1
By: Shramana Minghe of Huashan Temple in Wujun, Ming Dynasty
Translation Section
Biographies of the Three Masters: Tianxizai, Fatian, and Shih
Tianxizai was a native of Kashmir in North India. During the Taiping Xingguo era, he arrived in the capital with Tripitaka Master Shih from Utnangna. At that time, Fande came repeatedly, each offering Sanskrit texts, which were collected in great abundance. The Emperor was keenly interested in translation and sought someone from the West who was well-versed in both Chinese and Sanskrit, with outstanding abilities and virtues, to be the chief translator. An edict was issued to build the Translation Scripture Transmission Courtyard west of Taiping Xingguo Temple to await him. Prior to this
。有梵德法天者。中天竺國人。妙解五明。深入三藏。初至蒲津。與通梵學沙門法進。譯無量經七佛贊。守臣表上之。上覽之大悅曰。勝事成矣。與天息災施護同召見。問佛法大意。對揚稱旨。賜紫方袍。並居傳法院。賜師號天息災明教大師。法天傳教大師。施護顯教大師。令先以所將梵本。各譯一經。詔梵學僧法進常謹清沼。筆受綴文。光祿卿楊說。兵部員外郎張洎潤文。殿直劉素監護。所須受用。悉從官給。三師述譯經儀式上之。且請。譯文有與御名廟諱同者。前代不避。若變文迴護。恐妨經旨。詔答。佛經用字。宜從正文。廟諱御名。不須迴避。未一月新譯經成。天息災上聖佛母經。法天上吉祥持世經。施護上如來莊嚴經各一卷。詔兩街。選義學沙門百人。詳定經義。時左街僧錄神曜等言。譯場久廢。傳譯至艱。三師。即持梵文先翻梵義。以華文證之。曜眾乃服。上覽新經。示宰臣曰。佛氏之教。有裨政理。普利群生。達者自悟淵源。愚者妄生誣謗。朕於此道。微識其宗。凡為君正心無私。即自利行。行一善以安天下。即利他行。如梁武捨身為奴。此小乘偏見。非後代所宜法也。車駕幸譯經院。賜坐慰勞。增什物給童子。悉出禁中所藏梵本。令其翻譯。複選梵學沙門。為筆受。義學沙門十人。為證義。自是每歲
誕節。必獻新經。皆召坐賜齋。以經付藏頒行。適西國有進大乘祝藏經。詔法天詳定。天奏。此經是于闐書體。非是梵文。況其中無請問人。及聽法眾。前後六十五處。文義不正。帝召天諭曰。使邪偽得行。非所以崇佛教也。宜焚棄此本。以絕後惑。下詔曰。朕方隆教法。用福邦家。其內外諸郡童行並與剃度。時新經陸續以進上如次披覽。謂宰臣曰。天息災等。妙得翻譯之體。詔除天息災朝散大夫試光祿卿。法天施護朝奉大夫試鴻臚卿。法天改名法賢。並月給酥酪錢有差。上親制三藏聖教序以賜之。用冠新譯之首。中雲。法師天息災等。常持四忍。早悟三空。翻貝葉之真詮。續人天之聖教。芳猷重啟。偶運當時。潤五聲于文章。暢四始於風律。堂堂容止。穆穆輝華。曠劫而昏蟄重明。玄門昭顯。軌範而宏光妙法。凈界騰音。及真宗即位。禮部侍郎陳恕。以譯院久費供億為言。上不聽。且制序文。命置先帝序后。從法賢請也。咸平三年八月。天息災示寂。謚慧辯。敕有司具禮祭葬。次年法賢亡。謚玄覺。禮視慧辯。施護先逝。三師遭逢聖世。首隆譯場。續獅弦之響。發空谷之音。闡宣之功。無忝前哲矣。
法護．惟凈二師傳
法護。中天竺國人。景德改元。赍梵筴入京。賜紫衣束帛。館于傳法院。時天息災
【現代漢語翻譯】 現代漢語譯本： 誕節（佛誕日）。必定進獻新翻譯的佛經。皇帝召集譯經僧人入座並賜予齋飯。之後將佛經交付經藏儲存並頒佈施行。恰逢西域進獻《大乘祝藏經》。皇帝下詔令法天（譯經僧人名）詳細審定。法天奏報說：『這部經書是于闐（古國名，今新疆和田一帶）的書寫體，不是梵文。況且其中沒有請問之人，以及聽法的聽眾，前後有六十五處，文義不正確。』皇帝召見法天並告諭說：『使邪偽之說得以流行，不是用來崇尚佛教的方法。應該焚燬這部經書，以杜絕後世的迷惑。』於是下詔說：『朕正要興隆佛法，用以造福國家。其內外各郡的童行（未成年出家者）都允許剃度。』當時，新的佛經陸續進獻，皇帝依次披閱。對宰相說：『天息災（譯經僧人名）等人，精妙地掌握了翻譯的體例。』下詔授予天息災朝散大夫試光祿卿的官職，授予法天施護（譯經僧人名）朝奉大夫試鴻臚卿的官職。法天改名為法賢（譯經僧人名）。並且每月按等級供給酥酪錢。皇帝親自撰寫《三藏聖教序》來賜給他們，用以放在新翻譯佛經的首位。序文中說：『法師天息災等人，常持四忍（佛教修行方法），早早領悟三空（佛教哲學概念）。翻譯貝葉經書的真諦，延續人天的神聖教誨。美好的謀劃得以重新開啟，恰逢時運。用五聲來潤色文章，用四始來暢達風律。』莊嚴的儀容舉止，和穆的光輝氣度。曠劫以來昏昧閉塞的玄門得以重放光明，昭示顯現。規範而又宏大的妙法，使清凈的佛界充滿音聲。等到真宗即位，禮部侍郎陳恕，因為譯經院長期耗費供養費用而上奏。皇帝不聽從。並且撰寫序文，命令放在先帝序文之後，這是聽從了法賢的請求。咸平三年八月，天息災圓寂。謚號慧辯。皇帝命令有關部門按照禮儀祭奠安葬。第二年法賢去世。謚號玄覺。禮儀參照慧辯。施護先去世。這三位法師遭逢聖明的時代，首先興隆譯經場所，延續獅子吼的聲音，發出空谷的迴音。闡揚宣講的功勞，沒有辜負前代的賢哲啊。
法護．惟凈二師傳
法護，中天竺國人。景德改元，攜帶梵文經書入京。皇帝賜予紫衣和束帛。安置在傳法院。當時天息災（譯經僧人名）...
【English Translation】 English version: During the Buddha's Birthday, new scriptures were invariably presented. The Emperor would summon the translators, provide them with a vegetarian meal, and then deposit the scriptures in the imperial library for promulgation. It happened that a kingdom in the Western Regions presented the 'Mahayana Auspicious Treasury Sutra'. The Emperor ordered Fa Tian (name of a translator monk) to examine it in detail. Fa Tian reported, 'This scripture is written in the script of Khotan (an ancient kingdom, now the Hetian area of Xinjiang), not in Sanskrit. Moreover, it lacks both an inquirer and an audience in sixty-five places, and the meaning of the text is incorrect.' The Emperor summoned Fa Tian and instructed him, 'Allowing false teachings to spread is not the way to promote Buddhism. This scripture should be burned to prevent future confusion.' Consequently, an edict was issued stating, 'I intend to promote Buddhism to bring blessings to the nation. All child monks (underage ordained individuals) in both the capital and the outer prefectures are permitted to be ordained.' At that time, new scriptures were continuously presented, and the Emperor reviewed them in order. He said to his ministers, 'Tian Xizai (name of a translator monk) and others have masterfully grasped the art of translation.' He issued an edict granting Tian Xizai the title of 'Chao San Da Fu, Acting Guanglu Qing', and Fa Tian Shi Hu (name of a translator monk) the title of 'Chao Feng Da Fu, Acting Honglu Qing'. Fa Tian changed his name to Fa Xian (name of a translator monk). They were also provided with monthly allowances of butter, cheese, and money according to their rank. The Emperor personally composed the 'Preface to the Sacred Teachings of the Tripitaka' to bestow upon them, placing it at the beginning of the newly translated scriptures. The preface stated, 'The Dharma Master Tian Xizai and others constantly uphold the Four Forbearances (Buddhist practices), and early realized the Three Emptinesses (Buddhist philosophical concepts). They translated the true meaning of the palm-leaf scriptures, continuing the sacred teachings for humans and gods. Their excellent plans have been re-initiated, coinciding with the times. They embellish the writing with the five tones and express the principles of wind and rhythm with the four beginnings.' Their dignified demeanor and harmonious radiance illuminate and reveal the profound gate that had been obscured for countless eons. Their normative and grand sublime Dharma fills the pure realm with sound. When Emperor Zhenzong ascended the throne, Chen Shu, the Vice Minister of the Ministry of Rites, petitioned that the translation institute had been consuming resources for a long time. The Emperor did not listen. He also composed a preface and ordered it to be placed after the preface of the late Emperor, following Fa Xian's request. In August of the third year of the Xianping era, Tian Xizai passed away. He was posthumously named 'Huibian'. The Emperor ordered the relevant departments to perform funeral rites according to protocol. The following year, Fa Xian passed away. He was posthumously named 'Xuanjue'. The funeral rites were similar to those for Huibian. Shi Hu had passed away earlier. These three masters encountered a sacred era, first flourishing the translation site, continuing the sound of the lion's roar, and emitting the echo of the empty valley. Their merit in expounding and propagating the Dharma did not fall short of the sages of the past.
The Biography of Dharma Protector and Master Weijing
Dharma Protector was a native of Central India. In the first year of the Jingde era, he brought Sanskrit scriptures to the capital. The Emperor bestowed upon him a purple robe and silk. He was housed in the Chuanfa Temple. At that time, Tian Xizai (name of a translator monk)...
法賢。相繼遷逝。雖譯事不𥨊。而司南乏人。僉議非法護不可。遂被詔補其處。仍敕光梵大師惟凈試光祿卿。同預譯經。參政趙安仁等潤文。禮數有加。譯佛吉祥等經二百餘卷。並自太平興國以來所翻。合經律論。共成四百十三卷。凈與秘書監揚億編次。又與安仁等。編修大藏經錄。凡二十一卷。賜名大中祥符法寶錄。宸裁序文。置於錄首。仁宗即位。凈與翰林學士夏竦。進新譯經音義七十卷。凈又進大藏經目錄二帙。賜名天聖釋教錄。凡六千一百九十七卷。南海駐輦國遣使。進金葉梵經。詔法護譯之。御製譯經頌為賜。至和元年。敕銀青光祿大夫試光祿卿三藏法護。戒德高勝。可特賜六字師號。曰普明慈覺傳梵大師。是時。譯場久開。潤文官。非位德並隆者。不得參預。如呂夷簡宋綬。如富弼文彥博韓琦。皆以宰臣入選。弘闡之盛。古所未有。況梵本甚富。不容盡翻。夷簡綬奉詔。續修法寶錄。自祥符至景祐。已編成一百六十卷矣。至是。凈上言。西土進經。新舊萬軸。鴻臚之設。有費廩祿。欲乞停罷。中丞孔輔道。亦以為言。上出凈疏示之。諭以先朝盛典。不可輒廢。譯雖不停。自是勢亦少緩。不似如前之銳也。至徽宗大觀中。猶有譯經三藏金總持。即擊磬以覺嘉州定僧者。與譯語。仁義筆受。宗正南遊江浙。則
其譯場冷淡可知矣。護終於嘉祐三年。凈未詳所終。
金 蘇陀室利傳(附寶公慧洪)
蘇陀室利者。西域中印土𨚗爛陀寺僧也。內閑三藏。外徹五明。能誦雜華經。久慕此土清涼山萬菩薩住處。年八十五。與弟子七人。航海而來。七人三還三殞。唯佛陀室利一人隨之。凡六年。方達清涼。每至一臺頂。誦華嚴經十部。禪寂七日。不息不食。每入定。則見紫磨金城。玻璃紺殿。寶蓮香水。珠網交輝。無盡莊嚴。諸天童子。遊戲其中。後於靈鷲寺化去。佛陀收舍利八合。熣爛如珠。持還西土。唐括贊其真曰。似似是是。蘇陀室利。西竺來游。一百八歲。雪色連腮。碧光溢臂。內蘊真慈。外現可畏。在閔宗朝。連陰不霽。特詔登壇。咒龍落地。赭色伽梨。后妃親制。施內藏財。度僧起寺。人半疑信。佛陀波利。借路重來。五峰游禮。峨五佛冠。曼殊何異。圓滿月面。色非紅粹。真人蕭生。遙瞻拜跪(羽士蕭真人。技術難問。皆為師伏。稽首為謝。故云云)。
寶公慧洪者。皆慧性超絕。寶公。出磁州武氏。大定初。于滏陽造仰山寺。殿宇宏壯。兩柱鏤金龍蟠之。觀者瞠駭。忽有題詩柱上者。曰。人道班鳩拙。我道班鳩巧。一根兩根柴。便是家緣了。寶公見之大悟。即入西山。結茆以居。終身不出。慧洪
【現代漢語翻譯】 現代漢語譯本：由此可知，當時的翻譯工作是多麼的冷清。護法法師最終於嘉祐三年圓寂。至於凈嚴法師的最終歸宿，則不得而知。
金代 蘇陀室利傳（附 寶公慧洪）
蘇陀室利（Sudhaśrī）是西域中印度𨚗爛陀寺（Nālandā）的僧人。他精通三藏（Tripiṭaka），通曉五明（Pañcavidyāsthānāni）。能背誦《雜華經》。長久以來，他仰慕此地清涼山（Mount Qingliang）是萬菩薩（ten thousand Bodhisattvas）的住所。八十五歲時，他與七個弟子一同乘船前來。七個弟子中有三個返回，三個去世，只有佛陀室利（Buddhaśrī）一人跟隨他。總共花了六年時間，才到達清涼山。每次到達一個臺頂，他就誦讀十部《華嚴經》，禪定七日，不休息也不進食。每次入定，就能看見紫磨金城，玻璃紺殿，寶蓮香水，珠網交相輝映，無盡的莊嚴景象。諸天童子在其中嬉戲。後來在靈鷲寺（Lingjiu Temple）圓寂。佛陀室利收集到八合舍利，光彩奪目，如同珍珠。他帶著舍利返回西域。唐括讚頌他的真容說：『似是而非，蘇陀室利。從西竺（India）前來遊歷。一百零八歲，雪白的鬍鬚連著面頰，碧綠的光芒溢滿手臂。內心蘊藏著真正的慈悲，外表顯現出令人敬畏的氣度。在閔宗（Emperor Minzong）時期，連日陰雨不晴，特地詔令他登上法壇，以咒語使龍降落。赭色的袈裟，是皇后親自縫製。施捨內藏的財物，度化僧人，興建寺廟。人們半信半疑，如同佛陀波利（Buddhapāli）借路重來。遊歷五峰，頭戴五佛冠，與文殊菩薩（Mañjuśrī）有何不同？圓滿的月亮般的面容，顏色並非純粹的紅色。真人蕭生（Xiao Zhenren）遙遙瞻望，頂禮膜拜（羽士蕭真人，技術高超，難以問難，都對他心悅誠服，稽首拜謝，所以這樣說）。』
寶公慧洪（Baogong Huihong），都具有超絕的智慧。寶公，是磁州武氏人。大定初年，在滏陽建造仰山寺（Yangshan Temple）。殿宇宏偉壯觀，兩根柱子上雕刻著金龍盤繞。觀看的人都驚歎不已。忽然有人在柱子上題詩說：『人們說斑鳩笨拙，我說斑鳩巧妙。一根兩根柴，便是全部家當了。』寶公見到這首詩后，頓時大悟，隨即進入西山，結茅居住，終身不出。慧洪
【English Translation】 English version: It is evident that the translation work at that time was quite desolate. Dharma Protector (護) finally passed away in the third year of the Jiayou era. As for the final whereabouts of Jingyan (凈), they are unknown.
Jin Dynasty: Biography of Sudhaśrī (with Baogong Huihong)
Sudhaśrī (蘇陀室利) was a monk from Nālandā (𨚗爛陀寺) in Central India of the Western Regions. He was well-versed in the Tripiṭaka (三藏) and thoroughly understood the Five Sciences (五明). He could recite the Avataṃsaka Sūtra (雜華經). For a long time, he admired Mount Qingliang (清涼山) as the abode of ten thousand Bodhisattvas (萬菩薩). At the age of eighty-five, he came by sea with seven disciples. Among the seven disciples, three returned and three died, only Buddhaśrī (佛陀室利) accompanied him. It took a total of six years to reach Mount Qingliang. Each time he reached a peak, he would recite ten copies of the Avataṃsaka Sūtra and meditate for seven days, without rest or food. Every time he entered meditation, he could see the city of purple-gold, the palace of lapis lazuli, the fragrant water of precious lotuses, and the pearl nets interweaving and shining, an endless magnificent scene. Heavenly children played within it. Later, he passed away at Lingjiu Temple (靈鷲寺). Buddhaśrī collected eight 'he' (合, a unit of measurement) of śarīra, which were radiant like pearls. He took the śarīra back to the Western Regions. Tang Kuo praised his true appearance, saying: 'Similar yet dissimilar, Sudhaśrī. Came to travel from India (西竺). One hundred and eight years old, snow-white beard connecting to his cheeks, emerald light overflowing from his arms. Inwardly containing true compassion, outwardly displaying an awe-inspiring demeanor. During the reign of Emperor Minzong (閔宗), there were continuous days of rain, and he was specially ordered to ascend the altar to make the dragon fall with incantations. The ochre-colored kasaya (袈裟) was personally made by the Empress. She donated treasures from the inner treasury, ordained monks, and built temples. People were half-believing and half-doubting, like Buddhapāli (佛陀波利) returning by borrowing the road. He traveled to the five peaks, wearing the Five Buddha Crown, how is he different from Mañjuśrī (文殊菩薩)? A face like a full moon, the color is not purely red. The True Man Xiao Sheng (蕭生) looked from afar and prostrated in worship (The Taoist Xiao Zhenren (蕭真人), with superb skills, difficult to question, all admired him sincerely, bowing and thanking him, hence the saying).'
Baogong Huihong (寶公慧洪), both possessed extraordinary wisdom. Baogong was from the Wu family of Cizhou. In the early years of Dading, he built Yangshan Temple (仰山寺) in Fuyang. The halls were magnificent and grand, with golden dragons carved on two pillars. Those who saw it were amazed. Suddenly, someone wrote a poem on the pillar, saying: 'People say the turtledove is clumsy, I say the turtledove is clever. One or two pieces of firewood, that's all the family property.' When Baogong saw this poem, he suddenly realized the truth, and immediately entered the Western Mountains, built a thatched hut to live in, and never came out for the rest of his life. Huihong
。字子范。因閱楞嚴。一人發真歸元。十方虛空。悉皆銷殞。忽悟曰。諸佛心印。本無玄妙。今日始為無事人矣。遂造河朔汶禪師所。陳所見。汶可之。臨終有偈云。六十春光有八年。浮雲收盡露青天。臨行踢倒須彌去。后夜山頭月更圓。
吽哈啰悉利傳
吽哈啰悉利。本北印度末光闥國人。住雞足山。誦諸佛密語。有大神力。能袪疾病。伏猛虎。呼召風雨輒應。皇統。與其從父弟三磨耶悉利等七人。來至境上。請游清涼山禮文殊。朝命納之。既游清涼。又游靈巖。禮觀音像。旋繞必千匝而後已。匝必作禮。禮必盡敬無間。日日受稻飯一杯。座有賓客。分與必遍。自食其餘。數粒必結齋。始至濟南。建文殊真容寺。留三磨耶主之。至棣又建三學寺。大定五年四月。示寂於三學。年六十三。
元 帝師癹思八傳
癹思八。元世祖尊以為帝師者也。土波國人。族款氏。生時多瑞應。初土波有國師禪達啰乞答。具大威神。累葉相傳。其國王。世師尊之。凡十七代。而至薩師迦哇。即師之伯父也。師。從之受業。甫七歲誦數十萬言。通貫大義。少長。學富五明。研幾三藏。年十五。謁世祖於潛邸。與語大悅。躬率太子以下。從受戒法。尊禮殊異。戊午。師年二十。時道士倡言。化胡憲宗。詔師詰之。
【現代漢語翻譯】 現代漢語譯本： 字子范，因閱讀《楞嚴經》，領悟到『一人發真歸元，十方虛空，悉皆銷殞』的境界，忽然醒悟說：『諸佛的心印，本來就沒有什麼玄妙之處，今天我才算是一個無事之人了。』於是前往河朔拜訪汶禪師，陳述自己的見解，汶禪師認可了他。臨終時作偈說：『六十春光有八年，浮雲收盡露青天，臨行踢倒須彌去，后夜山頭月更圓。』
吽哈啰悉利傳
吽哈啰悉利（Hūm-hā-la-xi-li，人名），原本是北印度末光闥國人，住在雞足山。他誦持諸佛的秘密語言（密語），具有大神力，能夠祛除疾病，降伏猛虎，呼喚風雨就能應驗。皇統年間，他與他的堂弟三磨耶悉利（Sān-mó-yē-xi-li）等七人，來到邊境，請求前往清涼山朝拜文殊菩薩。朝廷下令接納他們。他們遊歷了清涼山後，又遊歷了靈巖寺，禮拜觀音菩薩像，每次都要旋繞千匝才停止，每次旋繞都必定作禮，作禮必定盡心恭敬沒有間斷。每天只接受一杯稻飯，座位上有賓客，必定分給他們每人，自己才吃剩下的，而且只吃幾粒必定要結齋。剛到濟南時，他建造了文殊真容寺，留下三磨耶悉利主持寺務。到達棣州后，又建造了三學寺。大定五年四月，在三學寺示寂，享年六十三歲。
元帝師癹思八傳
癹思八（Bá-sī-bā，人名），是元世祖尊奉為帝師的人。他是土波國人，屬於款氏家族。出生時有很多吉祥的徵兆。當初土波國有一位國師禪達啰乞答（Chán-dá-lā-qǐ-dá），具有很大的威神力，世代相傳，他們的國王，世世代代都尊奉他為老師。傳了十七代，到了薩師迦哇（Sà-shī-jiā-wā），就是癹思八的伯父。癹思八跟隨他學習，才七歲就能背誦數十萬字，通曉其中的大義。長大后，學識淵博，精通五明，研究三藏。十五歲時，在世祖還是藩王的時候拜見了他，世祖與他交談后非常高興，親自率領太子以下的人，跟隨他受戒，對他非常尊敬。戊午年，癹思八二十歲時，有道士倡導『化胡』，憲宗皇帝下詔讓癹思八詰問他們。
【English Translation】 English version: Zi Zifan, while reading the Surangama Sutra, comprehended the state of 'one person realizing the true source and returning to the origin, the ten directions of empty space all dissolving and vanishing.' He suddenly awoke and said, 'The mind-seal of all Buddhas originally has no mystery; today I can finally be considered a person without affairs.' Thereupon, he went to Hebei to visit Chan Master Wen, presenting his understanding, which Chan Master Wen affirmed. At the time of his death, he composed a verse saying, 'Sixty springs have passed with eight years added, the floating clouds have cleared, revealing the blue sky. Before departing, I kick down Mount Sumeru, and the moon over the mountain peak is even rounder on the following night.'
Biography of Hūm-hā-la-xi-li
Hūm-hā-la-xi-li (name of a person) was originally from the country of Mo-guāng-tà in northern India, residing on Mount Kukkutapada (Jī-zú-shān). He recited the secret languages (mantras) of all Buddhas, possessing great divine power, capable of dispelling diseases, subduing fierce tigers, and summoning wind and rain, which would invariably respond. During the Huangtong era, he and his paternal cousin Sān-mó-yē-xi-li (name of a person), along with seven others, arrived at the border, requesting to visit Mount Qingliang to pay homage to Manjushri Bodhisattva. The court ordered their acceptance. After visiting Mount Qingliang, they also visited Lingyan Temple, paying homage to the statue of Avalokiteshvara Bodhisattva, invariably circumambulating it a thousand times before stopping, and each circumambulation was certainly followed by prostration, and each prostration was certainly performed with utmost reverence without interruption. Every day, he only accepted a cup of rice, and if there were guests present, he would certainly distribute it to each of them, only eating the remainder himself, and even then, he would only eat a few grains and certainly conclude with a fast. Upon first arriving in Jinan, he built the Manjushri True Likeness Temple, leaving Sān-mó-yē-xi-li in charge of the temple affairs. Upon arriving in Di Prefecture, he also built the Three Studies Temple. In the fourth month of the fifth year of the Dading era, he passed away at the Three Studies Temple, at the age of sixty-three.
Biography of Imperial Preceptor Bá-sī-bā of the Yuan Dynasty
Bá-sī-bā (name of a person) was the one whom Emperor Shizu of the Yuan Dynasty revered as the Imperial Preceptor. He was from the country of Tubo (Tǔ-bō), belonging to the Khon clan. At the time of his birth, there were many auspicious omens. Initially, there was a National Preceptor in Tubo named Chán-dá-lā-qǐ-dá (name of a person), who possessed great spiritual power, passed down through generations, and their kings, generation after generation, revered him as their teacher. This was passed down for seventeen generations, until Sà-shī-jiā-wā (name of a person), who was Bá-sī-bā's paternal uncle. Bá-sī-bā followed him in his studies, and at the young age of seven, he could recite hundreds of thousands of words, understanding their profound meaning. As he grew older, he became learned and proficient in the five sciences, studying the three baskets (Tripitaka). At the age of fifteen, he met Emperor Shizu when he was still a prince, and the emperor was greatly pleased after speaking with him, personally leading the crown prince and others to receive the precepts from him, treating him with exceptional respect. In the year of Wu-wu, when Bá-sī-bā was twenty years old, there were Daoists advocating 'converting the barbarians', and Emperor Xianzong issued an edict for Bá-sī-bā to interrogate them.
不能對。邪說遂熄。世祖登極。尊為國師。授玉印。任中原法主。統天下教門。既而西歸。未期月復迎還。庚午。師年三十一。命制蒙古新字。其字僅千餘。其母凡四十有二。共相關紐而成字者。則有韻關之法。其以二合三合四合而成字者。則有語韻之法。而大要。則以諧聲為宗也。皆師獨運摹畫而成。上覽悟大悅。即頒行天下遵用。迄為一代典章。升號。曰皇天之下一人之上開教宣文輔治大聖至德普覺真智佑國如意大寶法王西天佛子大元帝師。更賜玉印。統領諸國釋教。旋又西歸。至元十一年。復專使迎還。歲杪抵京。王公以下。皆離城一舍。結香壇凈供。羅拜迎之。所經衢陌。皆結五彩翼其兩傍。萬衆瞻禮。若一佛出世矣。復為真金皇太子。說器世界等。彰所知論。詞嚴義偉。三藏沙羅巴。譯而行之。未幾又力辭西歸。上堅留之。不可。庚辰。師年四十二。以至元十七年十一月某日示寂。上聞震悼。懷德無已。乃建大窣堵波于京師。奉藏真身舍利。莊飾無儔。至英宗。詔各路建帝師殿。立碑頌德。其文曰。夫敏者怠於博學。貴者恥于下問。才高而位重。則矜己而驕物。此人之恒也。師以生知之明。為天子師。可謂敏且貴矣。而乃博學。無厭下詢。遺老人有一法。不遠千里而求之。雖硁硁之諒。佼佼之庸。茍有可取
無遺焉。負絕世之材。材莫大焉。處帝師之位。位莫重焉。而乃考考于道。循循誘物。惟恐德之不修。道之不弘。未嘗以多能自聖。而有滿盈之色。曠若空谷。靜若深淵。遠若雲霞。重若丘山。豈非至德其孰能與於此哉。其道之所被。德之所及。猶杲日麗乎天。明無不照。陽和煦於物。氣無不浹。其高如天。不可階而升也。其大如海。不可航而涉也。以不言而民信。不勸而物從。所過者化。所存者神。匪天縱之將聖。孰能與於此哉。
師侍者曰達益巴。執事師十有三年。出而從。入而侍。聽言論於左右。觀道德於前后。陶熏滋久。郁成美器。凡大小乘律論。及秘密經籍。皆耳于口授。目于手示。得乎理之所歸。行之所趣。師西還。巴。以久勞弗克侍。留于洮。洮人化之。武宗踐祚。巴道大弘。初師在洮。曾居古佛寺。至是。出所賜大厥宇。將謀老於汶上。而上命屢下。錫金印駝紐。封號弘法普濟三藏大師。以延祐五年。化于京師。賜祭葬。謚祐聖國師。
金剛上師傳
膽巴。此云微妙。西番突甘斯旦麻人。幼孤。依季父。聞經聲止啼。年十五六。精通顯密諸部。世祖居潛邸。聞西國有綽理哲瓦道德。遣使迎之。時綽瓦已歿。廓丹大王。以師應命。既至。上問曰。師之佛法。比叔何如。對曰。吾叔佛
【現代漢語翻譯】 現代漢語譯本：沒有遺漏任何東西。擁有舉世無雙的才能，才能之大無人能及。身處帝師之位，地位之尊無人能比。卻仍然孜孜不倦地探求真理，循循善誘地教導萬物，唯恐自己的德行不夠完善，真理不能得到弘揚。從未因為自己多才多藝而自以為是，臉上也沒有驕傲自滿的神色。心胸開闊得像空曠的山谷，沉靜得像幽深的淵潭，高遠得像天上的雲霞，厚重得像地上的山丘。如果不是具有最高的德行，誰能達到這樣的境界呢？他的真理所傳播到的地方，他的德行所施加到的地方，就像太陽照耀在天空，光明普照一切；又像春天的陽光溫暖萬物，氣息無處不滲透。他的崇高像天一樣，無法通過階梯攀登；他的博大像海一樣，無法用船隻航行。不說話而百姓信任他，不勸導而萬物順從他。所經過的地方都被教化，所存在的地方都充滿神聖。如果不是天生聖人，誰能達到這樣的境界呢？
國師的侍者名叫達益巴（Dagyiba），服侍國師十三年。外出時跟隨，進入時侍奉。在左右聽取國師的言論，在前後觀察國師的道德。長期受到薰陶，最終成為美好的器物。凡是大小乘的戒律和論典，以及秘密的經書，都通過口授而聽到，通過手勢而看到，領悟了真理的歸宿，明白了行為的方向。國師向西返回時，達益巴因為長期勞累而不能跟隨，留在洮州。洮州的人民被他教化。武宗即位后，達益巴的道義得到大力弘揚。當初國師在洮州時，曾經居住在古佛寺。到這時，達益巴拿出所賜予的大厥宇，打算在汶上安度晚年。但是皇帝的命令多次下達，賜予金印駝紐，封號為弘法普濟三藏大師。在延祐五年，于京師圓寂。朝廷賜予祭祀和安葬，謚號為祐聖國師。
金剛上師傳
膽巴（Danba），意思是微妙。是西番突甘斯旦麻地方的人。幼年喪父，依靠叔父生活。聽到誦經的聲音就不再哭泣。十五六歲時，精通顯教和密教的各個部分。世祖在潛邸時，聽說西國有綽理哲瓦（Chökyi Özer）的道德，派遣使者去迎接他。當時綽理哲瓦已經去世。廓丹大王（Köden），讓膽巴應命前往。到達后，皇帝問道：『你的佛法，和你叔父相比怎麼樣？』回答說：『我的叔父佛
【English Translation】 English version: Nothing was left out. Possessing unparalleled talent, a talent so great that none could surpass it. Occupying the position of Imperial Preceptor, a position so esteemed that none could compare. Yet, he diligently sought the truth and patiently guided all beings, fearing only that his virtue was not perfect enough and that the truth could not be propagated. He never considered himself a sage because of his many talents, nor did he show any signs of pride or complacency. His heart was as vast as an empty valley, as serene as a deep abyss, as distant as the clouds in the sky, and as solid as the mountains on the earth. If he did not possess the highest virtue, who could attain such a state?
His truth spread everywhere, and his virtue extended to all, like the sun shining in the sky, illuminating everything; like the warm spring breeze caressing all beings, its breath permeating everything. His height is like the sky, impossible to ascend by stairs; his breadth is like the sea, impossible to navigate by ships. Without speaking, the people trust him; without urging, all things follow him. Wherever he goes, he transforms; wherever he resides, he inspires awe. If he were not a born sage, who could attain such a state?
The Imperial Preceptor's attendant was named Dagyiba. He served the Imperial Preceptor for thirteen years. He followed him when he went out and attended to him when he entered. He listened to the Imperial Preceptor's words on the left and right and observed the Imperial Preceptor's morality before and after. Having been nurtured for a long time, he eventually became a fine vessel. All the Vinaya and Shastras of the Hinayana and Mahayana, as well as the secret scriptures, were heard through oral transmission and seen through hand gestures. He understood the destination of the truth and the direction of action. When the Imperial Preceptor returned west, Dagyiba was unable to follow due to long-term fatigue and stayed in Taozhou. The people of Taozhou were transformed by him. After Emperor Wuzong ascended the throne, Dagyiba's teachings were greatly promoted. When the Imperial Preceptor was in Taozhou, he once lived in the Ancient Buddha Temple. At this time, Dagyiba took out the Da Que Yu (a large residence) that had been bestowed upon him, intending to spend his old age in Wenshang. However, the emperor's orders were issued repeatedly, bestowing upon him a golden seal with a camel knob and the title of 'Tripitaka Master弘法普濟(Guangfa Puji, Propagating Dharma and Universally Saving)'. In the fifth year of Yanyou, he passed away in the capital. The court bestowed sacrifices and burial, and his posthumous title was '祐聖國師(Yousheng Guoshi, Auspicious Sage Imperial Preceptor)'.
Biography of the Vajra Master
Danba, which means 'subtle'. He was from the Tugansidanma region of Xifan (Tibet). He lost his father at a young age and lived with his uncle. He would stop crying when he heard the sound of chanting. At the age of fifteen or sixteen, he was proficient in all parts of the exoteric and esoteric teachings. When Emperor Shizu was still residing in his potential residence, he heard of the virtue of Chökyi Özer in the Western Regions and sent envoys to welcome him. At that time, Chökyi Özer had already passed away. Köden, the king, ordered Danba to go in his place. After arriving, the emperor asked: 'How does your Dharma compare to that of your uncle?' He replied: 'My uncle's Buddha
法如大海水。吾所得舌點而已。上笑顧左右曰。種性不凡。遂禮以為師。王公以下。皆秉戒師。宿具靈心。咒語精密。凡有禱祈。感應之疾。如風馳電卷。不可思議。時懷孟大旱。咒之立雨。嘗咒食投龍湫。頃之。奇華異果。涌出波面。取以上進。樞密副使月的迷失鎮潮。其妻得奇疾。百方無效。師但咒數珠以加其身。不知病之去也。元貞間。海都犯西番界。成宗謀于師。咒之而捷。又以咒水。起上於垂死。上北狩。師象輿在前。過云州。語弟子曰。此地有靈怪。上至必有薄警。當以咒勝之。後果風雨暴至。眾咸震懼伏草中。獨行幄無少挫撓。初相哥。受師戒。繼為帝師門人。為人豪橫自肆。師責而不悛。繇是衘之。逮登相位。懼師讜直。因譖之於上。師遂有潮陽之行。相哥既以罪誅。上患股。召師還京。建師子吼道場。七日于內殿。而上愈。言及相哥。師以宿業為對。上以國用不足。欲徴稅于僧。師奏曰。昔成吉思皇帝。有國之日。疆土未廣。尚免僧徴。今四海混同。萬邦入貢。豈因微利而棄成規。倘蠲其賦。則身安志專。庶可勤修報國。上悅而止其事。乙未。被詔住大護國仁王寺。癸卯夏示疾。上遣醫候視。師笑曰。色身有限。藥豈能留。但問左右。今何時。曰。日午矣。即斂容端坐而逝。上聞悲悼。賜沉檀眾香
【現代漢語翻譯】 現代漢語譯本：佛法就像大海水一樣浩瀚，我所領悟的不過是其中的一滴而已。』上』（指皇帝）笑著環顧左右，說：『他的種性很不平凡。』於是以弟子之禮來拜他為師。王公大臣以下，都以他為秉戒之師。他宿世就具有靈敏的心性，所持咒語精密有效。凡是有所禱告祈求，其感應之迅速，就像風馳電掣一般，不可思議。當時懷孟地區大旱，他持咒便立刻下雨。曾經持咒將食物投入龍湫（龍居住的水潭），不久，奇異的花朵和果實，就從水面涌出。他取來獻給皇帝。樞密副使月的迷失鎮守潮州，他的妻子得了奇怪的疾病，用盡各種方法都沒有效果。師父只是用咒過的數珠加持在她身上，不知不覺病就好了。元貞年間，海都（人名）侵犯西番（地名）邊境，成宗（皇帝名）向師父請教對策，師父持咒后便取得了勝利。又用咒過的水，救活了垂死之人。皇帝北巡狩獵，師父的儀仗車在前面。經過云州時，師父對弟子說：『這個地方有靈異妖怪，皇上駕到必定會有小小的驚擾，應當用咒語來制勝它。』果然風雨突然降臨，眾人驚恐地伏在草叢中，只有皇帝的帳篷沒有絲毫損壞。當初，初相哥（人名）接受師父的戒律，後來成為帝師的門人，為人驕橫放肆。師父責備他，但他不悔改。因此懷恨在心。等到他登上宰相之位，害怕師父的正直敢言，於是就在皇帝面前誣陷他。師父因此有了去潮陽的行程。後來初相哥因為罪行被誅殺，皇帝患了股疾，召師父回京。建立師子吼道場，在內殿做了七天的法事，皇帝的病就好了。皇帝談到初相哥，師父用宿世的業力來解釋。皇帝因為國家財政不足，想要向僧人徵稅。師父上奏說：『過去成吉思皇帝（人名）擁有天下的時候，疆土還沒有這麼廣大，尚且免除僧人的賦稅。現在四海統一，萬國來朝進貢，怎麼能因為一點點微小的利益而拋棄既定的規矩呢？如果能免除他們的賦稅，那麼他們就能安心專心，或許可以勤奮修行來報效國家。』皇帝聽了很高興，就停止了這件事。乙未年，師父被詔令住持大護國仁王寺。癸卯年夏天，師父示現疾病。皇帝派遣醫生去診視。師父笑著說：『這個色身是有限的，藥物怎麼能留得住呢？』只是問身邊的人，現在是什麼時辰了。回答說：『是中午了。』師父就整理好儀容，端正地坐著去世了。皇帝聽聞后非常悲痛，賜予沉香、檀香等各種香料。
【English Translation】 English version: The Dharma is like the vast ocean; what I have attained is but a drop in it.' The Emperor smiled, looked around, and said, 'His nature is extraordinary.' Thereupon, he paid respects to him as his teacher. From princes and dukes downwards, all regarded him as their Preceptor. He possessed innate spiritual wisdom, and his mantras were precise and effective. Whenever there were prayers or supplications, the responses were as swift as lightning, beyond comprehension. At that time, Huai Meng (place name) suffered a severe drought. He chanted mantras, and rain fell immediately. He once chanted mantras and threw food into Longqiu (Dragon Pool), and soon, strange flowers and fruits emerged from the water's surface. He took them and presented them to the Emperor. The Deputy Chief Administrator of the Privy Council, Yue de Mi Shi (person's name), was stationed in Chaozhou. His wife contracted a strange illness, and all methods proved ineffective. The Master simply blessed a rosary and placed it on her body, and unknowingly, the illness disappeared. During the Yuanzhen era, Haidu (person's name) invaded the Xifan (place name) border. Emperor Chengzong (emperor's name) sought advice from the Master. After the Master chanted mantras, victory was achieved. He also used blessed water to revive a person on the verge of death. When the Emperor went on a northern hunt, the Master's ceremonial carriage preceded him. Passing through Yunzhou, the Master said to his disciples, 'This place has spiritual monsters. When the Emperor arrives, there will surely be a slight disturbance. We should use mantras to overcome it.' Indeed, a sudden storm arose, and the crowd fearfully prostrated in the grass. Only the Emperor's tent remained undamaged. Initially, Chu Xiangge (person's name) received precepts from the Master and later became a disciple of the Imperial Preceptor. He was arrogant and unrestrained. The Master rebuked him, but he did not repent, and thus held a grudge. When he ascended to the position of Chancellor, he feared the Master's uprightness and outspokenness, so he slandered him before the Emperor. The Master thus had a journey to Chaozhou. Later, Chu Xiangge was executed for his crimes. The Emperor suffered from a thigh ailment and summoned the Master back to the capital. He established the Lion's Roar Dharma Assembly and performed rituals in the inner palace for seven days, and the Emperor's illness was cured. When the Emperor spoke of Chu Xiangge, the Master explained it as karmic retribution from past lives. The Emperor, due to insufficient national funds, wanted to levy taxes on monks. The Master奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏說：'In the past, when Emperor Chengji思 Khan had the country, the territory was not yet vast, yet he still exempted monks from taxation. Now that the four seas are united and all nations pay tribute, how can we abandon established rules for a small profit? If we exempt them from taxes, they can be at peace and focus on their devotion, perhaps diligently cultivating to repay the country.' The Emperor was pleased and stopped the matter. In the year Yiwei, he was ordered to reside at the Great Protectorate Renwang Temple. In the summer of Guimao, he showed signs of illness. The Emperor sent doctors to examine him. The Master smiled and said, 'This physical body is limited; how can medicine keep it here?' He simply asked those around him, 'What time is it now?' They replied, 'It is noon.' He then composed himself, sat upright, and passed away. The Emperor was saddened upon hearing this and bestowed sandalwood and various incense.
。結塔茶毗。火后開視。頂骨不壞。舍利不知其數。建塔仁王寺。西域秘密之教。以大持金剛為始祖。累傳至師。益顯著。故有金剛上師之稱焉。
佛智三藏傳
佛智三藏。出積寧氏。昆弟四人。師其季也。總丱之歲。依帝師癹思巴。剃染為僧。通諸部灌頂之法。世祖受教於帝師。銳意翻譯。師與參譯語。辭致明辯。𠃔愜上意。詔賜大辯廣智法師。論者謂。季葉以來。譯場久廢。能者蓋寡。豈意人物凋殘之際。乃見公乎。觀其所譯。可謂能者哉。師之道大闡。河西之人。尊之不敢名。至呼其族黨。皆曰。此積寧法師家。其為見重如此。時僧司盛設。風紀䆮弊。既不能幹城遺法。抗禦外侮。反為諸僧勞擾。頹波所激。江南尤甚。朝廷欲選能者正之。僉以必得精識時務。如師者始可。詔授師江浙等處釋教總統。既至。削去煩苛。務從寬大。僧眾安之。既而改授福建等處。方正之氣。頗與同列乖忤。師嘆曰。天下何事。況教門乎。蓋吾人之庸。自擾之耳。夫設官愈多。則事愈煩。十羊九牧。其誰能堪。遂建言罷之。議者稱其高。師。既得請隨謝事。遁跡壟坻。築室種樹。蓋將終焉。未幾。以光祿大夫起。仁宗為太子時。嘗就師問法。既踐大寶。眷遇益隆。館于慶壽寺。給廩膳。詔師所譯。皆板行之。師幼而穎悟
【現代漢語翻譯】 現代漢語譯本：結塔茶毗（火葬）。火化后打開觀看，頂骨完好無損，舍利（遺骨）數量眾多，於是在仁王寺建塔供奉。西域秘密之教，以大持金剛（佛教密宗金剛乘的傳承祖師）為始祖，代代相傳至佛智三藏，聲名更加顯著，因此有金剛上師的稱謂。
佛智三藏傳
佛智三藏，出自積寧氏。兄弟四人，佛智三藏是最小的。總丱之年（童年時期），依止帝師癹思巴（元朝帝師）剃度出家為僧，通曉各部的灌頂之法（密宗的修行儀式）。世祖（元世祖忽必烈）向帝師學習，熱衷於翻譯佛經，佛智三藏參與翻譯，文辭明晰流暢，深得上意。皇帝下詔賜號『大辯廣智法師』。評論者認為，末法時代以來，翻譯佛經的場所荒廢已久，有能力翻譯的人很少，沒想到在人才凋零之際，竟然能見到佛智三藏這樣的人才。看他所翻譯的佛經，真可謂是有能力的人啊！佛智三藏的道業大為弘揚，河西一帶的人，尊敬他到不敢直呼其名，甚至稱呼他的族人，都說『這是積寧法師家的人』，可見他受人敬重到如此地步。當時僧官機構設定繁多，風紀敗壞，既不能捍衛佛法，抵禦外來侵擾，反而給僧眾帶來騷擾，像頹廢的波濤一樣衝擊著僧眾，江南一帶尤其嚴重。朝廷想選拔有能力的人來整頓，大家都認為必須選像佛智三藏這樣精通佛法、瞭解時務的人才可以。於是下詔授予佛智三藏江浙等處釋教總統的官職。佛智三藏到任后，削減繁瑣苛刻的規章制度，力求寬大，僧眾都感到安定。不久，又改授福建等處釋教總統的官職，但佛智三藏方正之氣，與同僚多有不合。佛智三藏感嘆道：『天下什麼事情不是這樣呢？更何況是教門呢？這都是我們庸人自擾罷了。設定的官職越多，事情就越繁瑣，十隻羊九個牧人，誰能承受得了呢？』於是上書建議裁撤僧官機構，議論的人都稱讚他品德高尚。佛智三藏得到允許后，隨即辭官，隱居在山野，建造房屋，種植樹木，打算在那裡終老。沒過多久，又以光祿大夫的官職被起用。仁宗（元仁宗）做太子時，曾經向佛智三藏請教佛法，即位后，對佛智三藏更加優待，將他安置在慶壽寺，供給豐厚的膳食，並下詔將佛智三藏所翻譯的佛經全部刊印發行。佛智三藏從小就聰穎過人。
【English Translation】 English version: After Jietuo's cremation (Chapi), his skull remained intact, and the number of Sharira (relics) was countless. A pagoda was built at Renwang Temple to enshrine them. The esoteric teachings of the Western Regions, with the Great Vajradhara (a primordial Buddha in Vajrayana Buddhism) as its founder, were passed down through generations to the master, becoming increasingly prominent, hence the title 'Vajra Guru'.
Biography of Tripitaka Fozhi
Tripitaka Fozhi came from the Ji Ning clan. He was the youngest of four brothers. At a young age, he was ordained as a monk under the tutelage of Imperial Preceptor 'Phags-pa (the Imperial Preceptor of the Yuan Dynasty), mastering the initiation rituals of various tantras. Emperor Shizu (Kublai Khan) studied under the Imperial Preceptor and was keen on translating Buddhist scriptures. Tripitaka Fozhi participated in the translation, and his clear and eloquent language greatly pleased the emperor. The emperor issued an edict conferring upon him the title 'Great Eloquent and Wise Dharma Master'. Commentators remarked that since the decline of the Dharma-ending Age, the translation of scriptures had long been abandoned, and those capable of translating were few. Unexpectedly, in this time of declining talent, such a person as Tripitaka Fozhi appeared. Looking at his translations, one can truly say he is a capable person! Tripitaka Fozhi's Dharma flourished greatly. The people of Hexi respected him so much that they dared not call him by his name, even referring to his clan as 'the family of Dharma Master Ji Ning', showing the extent of their reverence. At that time, the monastic administration was rife with corruption and lax discipline, failing to defend the Dharma and resist external threats, instead causing disturbances to the monastic community, like a decadent wave crashing upon them, especially in the Jiangnan region. The court wanted to select capable individuals to rectify the situation, and everyone agreed that it was necessary to choose someone like Tripitaka Fozhi, who was well-versed in the Dharma and understood current affairs. Therefore, an edict was issued appointing Tripitaka Fozhi as the Buddhist Superintendent of Jiangzhe and other regions. Upon assuming office, Tripitaka Fozhi reduced the cumbersome and harsh regulations, striving for leniency, which brought peace to the monastic community. Soon after, he was reassigned to Fujian and other regions, but his upright character clashed with his colleagues. Tripitaka Fozhi sighed, 'What in the world is not like this? Especially the Dharma gate? It is all our own doing, disturbing ourselves. The more officials are appointed, the more complicated things become. With nine shepherds for ten sheep, who can bear it?' Therefore, he submitted a memorial suggesting the abolition of the monastic administration, and those who discussed it praised his noble character. After Tripitaka Fozhi was granted permission, he immediately resigned from his post and retreated to the mountains, building a house and planting trees, intending to spend his remaining years there. Before long, he was recalled to service with the title of Guanglu Dafu. When Emperor Renzong (Emperor Renzong of Yuan) was the crown prince, he had consulted Tripitaka Fozhi on the Dharma. After ascending the throne, he treated Tripitaka Fozhi with even greater favor, housing him at Qingshou Temple, providing generous provisions, and issuing an edict to have all the scriptures translated by Tripitaka Fozhi printed and distributed. Tripitaka Fozhi was intelligent from a young age.
。諸國語言。皆不學而能。既長。果能樹立。其為學。誦言觀義。涉其涯。遂厲于深。且好賢愛能。尤能取諸人以為善。談論之際。發其端。已得過半之思。故其所有皆以好問而致。是以名勝之流。皆樂從之遊。延祐元年十月。示寂。年五十有六。其始疾也。詔賜中統鈔萬緡。俾佐醫藥。太尉沈王。往視疾。既歿。又賜幣萬緡。以給葬事。遣使驛送其喪。歸葬故里云。
必蘭納識理傳
必蘭納識理者。初名只剌瓦彌的理。北庭感本魯國人。幼熟畏兀兒。及西天書。長能貫通三藏。及諸國語。大德六年。奉旨從帝師。受戒于廣寒殿。代帝出家。更賜今名。皇慶中。命翻譯諸梵經典。延祐間。賜銀印。授光祿大夫。是時。諸番朝貢。表箋文字。無能識者。皆令必蘭納識理譯進。嘗有以金刻字為表進者。帝遣視之。廷中愕眙。觀所以對。必蘭納識理。隨取案上墨汁。塗金葉審其字。命左右執筆。口授表中語。及使人名氏。與貢物之數。書而上之。明日有司簡閱。一如所書。眾無不服其博識。而竟莫測其何所從授。或者。以為神悟云。后厄于數。
法禎傳
法禎。字蒙隱。雪澗其號也。蔣氏。其先曹之定陶人。家世閥閱。宋靖康間。高曾避金兵。徙淮西壽春。因家焉。父德勝。將兵取襄陽有功。封濟
【現代漢語翻譯】 現代漢語譯本 他精通各國語言，無需學習就能掌握。長大后，果然能夠自立。他的學習方法是誦讀經文，觀察其意義，廣泛涉獵，然後深入研究。而且他喜愛賢才，善於學習他人的優點。在談論問題時，他能啓發思路，往往能得到超過一半的思考結果。因此，他所擁有的一切都是通過好學多問而獲得的。所以，那些有聲望的人都樂於跟隨他遊學。延祐元年十月，他圓寂了，享年五十六歲。在他生病的時候，朝廷下詔賜予中統鈔一萬緡，讓他用來輔助醫藥。太尉沈王親自去探望他的病情。去世后，又賜予錢幣一萬緡，用來辦理喪事，並派遣使者用驛站運送他的靈柩，歸葬故鄉。
必蘭納識理傳
必蘭納識理，最初的名字叫只剌瓦彌的理（Ciravamitili）。他是北庭感本魯國人。從小就精通畏兀兒語和西天文字。長大后，能夠貫通三藏（Tipitaka），以及各國的語言。大德六年，奉旨跟隨帝師（Dishri），在廣寒殿受戒，代替皇帝出家，並被賜予現在的名字。皇慶年間，奉命翻譯各種梵文經典。延祐年間，被賜予銀印，授予光祿大夫的官職。當時，各藩國來朝貢，他們的表章文字，沒有人能夠識別，都讓必蘭納識理翻譯進呈。曾經有人用金子刻字作為表章進獻，皇帝派人讓他辨認。朝廷中人們都驚愕地注視著，看他如何應對。必蘭納識理隨即取來案上的墨汁，塗在金葉上仔細辨認那些字，命令左右侍從執筆，口述表章中的內容，以及使者的姓名和貢物的數量，書寫上奏。第二天，有關部門檢查覈對，完全如他所寫的一樣。眾人都無不佩服他的博學，但最終也無法猜測他是從哪裡學來的。有人認為，他是得到了神靈的啟示。 後來因為命運的限制而遭遇困境。
法禎傳
法禎，字蒙隱，雪澗是他的號。姓蔣，他的祖先是曹州定陶人。家世顯赫。宋朝靖康年間，他的高祖爲了躲避金兵，遷徙到淮西壽春，於是就在那裡安家了。他的父親德勝，帶兵攻取襄陽有功，被封為濟陽郡侯。
【English Translation】 English version He was proficient in the languages of various countries, able to master them without learning. When he grew up, he was indeed able to stand on his own. His method of learning was to recite scriptures and observe their meanings, broadly exploring and then delving deeply. Moreover, he loved the virtuous and was good at learning from the strengths of others. In discussions, he could inspire ideas, often achieving more than half of the thinking results. Therefore, everything he possessed was obtained through diligent inquiry. As a result, those with prestige were happy to follow him on his travels. In the tenth month of the first year of Yanyou, he passed away at the age of fifty-six. When he was ill, the court issued an edict granting him 10,000 strings of Zhongtong banknotes to assist with medical treatment. Grand Tutor Shen Wang personally visited him during his illness. After his death, another 10,000 strings of coins were granted to cover funeral expenses, and an envoy was sent to transport his coffin back to his hometown by express post.
Biography of Pilannashiri
Pilannashiri, whose original name was Ciravamitili, was a native of Ganbenlu in Beiting. From a young age, he was proficient in Uyghur and Western scripts. As he grew older, he was able to master the Tripitaka (Tipitaka) and the languages of various countries. In the sixth year of Dade, he was ordered to follow the Imperial Teacher (Dishri) and receive ordination at the Guanghan Palace, becoming a monk on behalf of the emperor, and was given his current name. During the Huangqing period, he was ordered to translate various Sanskrit scriptures. During the Yanyou period, he was granted a silver seal and awarded the title of Guanglu Dafu. At that time, when various tributary states came to pay tribute, no one could understand their memorials and writings, so Pilannashiri was always ordered to translate and present them. Once, someone presented a memorial with words engraved in gold, and the emperor sent him to examine it. The officials in the court were astonished and watched how he would respond. Pilannashiri immediately took the ink from the table and applied it to the gold leaf to carefully examine the words, ordering the attendants to take up their brushes and dictate the contents of the memorial, as well as the names of the envoys and the number of tribute items, and wrote it up for submission. The next day, the relevant departments checked and verified it, and it was exactly as he had written. Everyone admired his erudition, but ultimately no one could guess where he had learned it from. Some believed that he had received divine enlightenment. Later, he encountered difficulties due to the limitations of fate.
Biography of Fazhen
Fazhen, whose courtesy name was Mengyin, and Xuejian was his sobriquet, was surnamed Jiang. His ancestors were from Dingtao in Caozhou. His family was prominent. During the Jingkang period of the Song Dynasty, his great-grandparents moved to Shouchun in Huaixi to avoid the Jin soldiers, and thus settled there. His father, Desheng, was meritorious in leading troops to capture Xiangyang and was enfeoffed as the Marquis of Jiyang.
陰侯。母魯夫人。嚴而賢。師生岐嶷。齠齔習詩賦聲律。日記數千言。然氣羸疾瘵。每病則瀕死。術者以為非壽者相。父母舍之出家。事退庵無公大講師落髮。十七入講肆。通經論大旨。開官講于建鄴聲華奪席。尋入京師。告單慶壽太尉駙馬沈王。日請入府說法。延祐丙辰。被旨即慶壽開堂。移易州之興國。逾年。兩奉詔。翻譯菩提行釋論二十七卷。西夏僧慧澄譯語。師筆受綴文。一言三詳。刪治一出於師。所司供給。仍指授畫工。于大內寶云殿。繪高僧像八十八龕。師作八十八傳。金書其上。初皇慶之開舉場也。蒙古色目習三場舉業。漸染朱熹之說。謂佛語為誕妄。詔翰林虎承旨妙三藏與師三人。以張天覺護法論。譯為國語。以化之。英宗即位。將以大藏經治銅為板。而文多舛誤。徴選天下名僧六十員。仇較。師與湛堂西谷三人。為總督。重勘諸師所較。仍新為目錄。旌賞特加。泰定至順之交。教門有大故。師必預議秉筆。后至元丙子。被兩宮詔旨。主南城大竹林。至正戊子。詔重譯菩提行頌文。陛見於大口行宮。上以漢語。呼師號而面諭焉。是年。俗儒王溥張瑯。陳言僧道之弊數十條。省部從其說。將行移文檄。師為駁邪論以辟之。其議遂𥨊。又江西儒學官涂以義。上數千言。其大旨。欲盡毀天下寺觀。僧道歸俗
【現代漢語翻譯】 現代漢語譯本： 陰侯（法號），母親是魯夫人。他從小就受到嚴格而賢良的教育，老師認為他天資聰穎。年幼時就學習詩賦聲律，每天能記住數千字。然而，他身體虛弱多病，每次生病都瀕臨死亡。有術士認為他沒有長壽之相，他的父母便讓他出家。他跟隨退庵無公大講師落髮爲僧。十七歲時進入講堂，通曉經論的要旨。在建鄴（今南京）開壇講經，聲名遠揚。不久後進入京師，拜見單慶壽太尉、駙馬沈王，沈王每天請他到府中說法。延祐丙辰年（1316年），奉旨到慶壽寺開堂講經，后又移居易州的興國寺。 過了一年，兩次奉詔翻譯《菩提行釋論》二十七卷，由西夏僧人慧澄擔任翻譯，陰侯負責筆錄和潤色文字，每一句話都經過三次詳細的推敲，最終的定稿完全出自陰侯之手。朝廷提供一切所需，並指派畫工在大內寶云殿繪製高僧像八十八龕，陰侯為每位高僧撰寫傳記，用金字書寫在畫像之上。 當初皇慶年間開始科舉考試時，蒙古人和色目人（指中亞、西亞等地來的人）學習三場科舉的科目，逐漸受到朱熹理學的影響，認為佛語是虛妄之言。朝廷下詔翰林承旨虎妙三藏和陰侯三人，將張天覺的《護法論》翻譯成國語，以此來教化他們。英宗即位后，打算用銅版印刷大藏經，但發現經文有很多錯誤，於是徵召天下名僧六十人進行校對。陰侯與湛堂、西谷三人擔任總督，負責重新勘校各位僧人所校對的經文，並重新編纂目錄，朝廷給予特別的嘉獎。 泰定帝至順帝年間，佛教界發生重大事件，陰侯必定參與議論並執筆記錄。后至元年間，奉兩宮太后詔旨，主持南城大竹林寺。至正戊子年（1348年），奉詔重新翻譯《菩提行頌文》，在太口行宮覲見皇帝，皇帝用漢語稱呼陰侯的法號並親自面諭。 同年，俗儒王溥、張瑯上書陳述僧道的弊端數十條，省部採納了他們的建議，準備下發公文。陰侯撰寫駁斥邪說的文章來駁斥他們的觀點，他們的議論因此被擱置。此外，江西儒學官涂以義也上書數千言，其主要內容是想徹底摧毀天下寺觀，讓僧道還俗。
【English Translation】 English version: Yinhou (Dharma name), his mother was Madam Lu. From a young age, he received strict and virtuous education, and his teachers considered him to be exceptionally intelligent. As a child, he studied poetry, prose, and phonology, memorizing thousands of words each day. However, he was physically weak and prone to illness, often near death when sick. Diviners believed he did not have the appearance of longevity, so his parents allowed him to become a monk. He followed the great lecturer Tuian Wugong and shaved his head. At the age of seventeen, he entered the lecture hall, mastering the essential principles of the scriptures and treatises. He opened a lecture hall in Jianye (present-day Nanjing), gaining widespread fame. Soon after, he entered the capital and visited Grand Commandant Dan Qingshou and Prince Consort Shen Wang, who invited him to preach in his residence every day. In the year Bingchen of the Yanyou era (1316), he was ordered to open a lecture hall at Qingshou Temple, and later moved to Xingguo Temple in Yizhou. A year later, he was twice ordered to translate twenty-seven volumes of 'Bodhihryacaryavatara Panjika' (Commentary on the Practice of Bodhisattvas), with the Xixia monk Huicheng serving as the translator, and Yinhou responsible for recording and polishing the text. Each sentence was carefully considered three times, and the final version was entirely the work of Yinhou. The court provided everything needed and assigned painters to create eighty-eight niches of portraits of eminent monks in the Baoyun Hall of the Imperial Palace. Yinhou wrote biographies for each monk, which were inscribed in gold on the portraits. Initially, when the imperial examinations began during the Huangqing era, Mongolians and Semu people (referring to people from Central and Western Asia) studied the three examination subjects, gradually influenced by Zhu Xi's Neo-Confucianism, and considered Buddhist teachings to be false and absurd. The court ordered Hanlin Cenzhi Hu Miaosanzang and Yinhou to translate Zhang Tianjue's 'Protecting the Dharma Treatise' into the national language to educate them. After Emperor Yingzong ascended the throne, he planned to print the Tripitaka using copper plates, but found many errors in the texts. Therefore, he summoned sixty famous monks from across the country to proofread them. Yinhou, along with Zantang and Xigu, served as supervisors, responsible for re-examining the texts proofread by the monks and compiling a new catalog. The court gave special rewards. During the Taiding and Zhishun eras, major events occurred in the Buddhist community, and Yinhou always participated in discussions and recorded them. Later, during the Zhiyuan era, he was ordered by the two empress dowagers to preside over the Dazhulin Temple in the southern city. In the year Wuzi of the Zhizheng era (1348), he was ordered to re-translate the 'Bodhihryacaryavatara Stanza', and met with the emperor at the Dakou Palace. The emperor addressed Yinhou by his Dharma name in Chinese and personally instructed him. In the same year, the secular scholars Wang Pu and Zhang Lang submitted a memorial listing dozens of abuses by monks and Taoists. The provincial departments adopted their suggestions and prepared to issue official documents. Yinhou wrote articles refuting their arguments, and their proposals were therefore shelved. In addition, Tu Yiyi, an official of Confucian studies in Jiangxi, also submitted a memorial of thousands of words, the main content of which was to completely destroy all temples and monasteries in the country and force monks and Taoists to return to secular life.
。財產沒官。師為公牘。回省部。折其邪說。乃止。甲午。遷潭柘之龍泉。師開堂出世。四十餘年。膺累朝眷顧。凡皇家大會。演法師為巨擘。王公有識大人。皆望塵加敬。名聲振寰宇。碑誌文言。殆遍海內。性明敏。經書過目成誦。其于性相教義。禪學密乘。與夫孔老百氏。經子史籍。無不該覽。發為文章。精緻雅健。要為不蹈襲前人。蔚然自出機杼。成一家學。胸襟倜儻無芥蒂。爰自蒞事。雖賞罰公行。未嘗藏怒宿怨。性不猜貳。遇人一言之快。則傾倒肝腑。聞後進之善。欣欣然似出諸己。見不善。亦必苦口規訓。五讀華嚴大疏。兩閱大藏。年逾從心。而自強不息。禪誦益勤。其主潭柘也。力起頹廢。叢林為之一新。施己衣資鈔一萬三千五百餘貫。十方檀施鈔。四千四百餘貫。因緣相資。故致有成。且為之儲積年糧。安集雲水。一誠感格。五年中七現祥光。師不之恤。唯以傳佛心宗唱高。和寡為甚恨。師為文不存稿。多散失而未刊。進士葛天麟。撰師行勒之石。未詳所終。
明 西天國師傳(附柔渴巴辣)
智光。字無隱。山東武定州王氏子也。父全。母董氏。幼而聰慧。閱讀輒不忘。十五。辭父母出家。尋禮西天迦濕彌羅國板的達薩訶咱釋哩國師。傳天竺聲明記論之旨。洪武己酉。以道廣無涯。未
【現代漢語翻譯】 現代漢語譯本：沒收他的財產。演法師寫了公文，上報省部，駁斥了他的邪說，事情才得以平息。甲午年，演法師遷往潭柘寺的龍泉庵。他開堂講法，弘揚佛法四十餘年，受到歷代皇帝的眷顧。凡是皇家舉辦的大型法會，演法師都是其中的領袖人物。王公大臣和有識之士，都對他敬佩有加。他的名聲傳遍天下，為他撰寫的碑文幾乎遍佈全國。演法師天資聰穎，經書看過一遍就能背誦。他對性相之學、禪學、密宗，以及儒家、道家等各家學說，經史子集，無不廣泛涉獵。他寫出的文章，精緻典雅，不落俗套，自成一家之言。他胸懷坦蕩，沒有絲毫芥蒂。自從主持事務以來，雖然賞罰分明，但從未懷恨在心。他為人坦誠，對人一見如故，便傾心相待。聽到後輩的優點，就高興得好像是自己的一樣。看到別人的缺點，也必定苦口婆心地勸導。他曾五遍閱讀《華嚴大疏》，兩遍閱讀《大藏經》。年過七十，仍然自強不息，禪修誦經更加勤奮。他主持潭柘寺期間，盡力恢復寺院的頹勢，使叢林煥然一新。他拿出自己的衣物和積蓄一萬三千五百多貫錢，加上十方信徒捐贈的四千四百多貫錢，互相資助，才得以成功。他還為寺院儲備了多年的糧食，安置雲遊僧人。他的真誠感動了上天，五年中七次出現祥光。但他並不在意，只是以弘揚佛陀的心宗為己任，常常因為知音難覓而感到遺憾。演法師寫文章不留底稿，所以很多都散失了，沒有刊印。進士葛天麟為他撰寫了墓誌銘，但最終沒有完成。
明 西天國師傳(附柔渴巴辣)
智光，字無隱，是山東武定州王氏的兒子。他的父親是王全，母親是董氏。智光從小就聰明好學，讀書過目不忘。十五歲時，他辭別父母出家，後來拜西天（指古代印度）迦濕彌羅國（Kashmir）的板的達薩訶咱釋哩國師（Pandita Sakyasri）為師，學習天竺（India）的聲明（grammar）、因明（logic）等學問。洪武己酉年，因為他的道行深廣，沒有邊際，還未
【English Translation】 English version: His property was confiscated. The master drafted official documents, reported to the provincial and central authorities, and refuted his heretical views, which finally put an end to the matter. In the year Jiawu, the master moved to the Longquan Hermitage of Tanzhe Temple. He opened a hall to preach the Dharma for more than forty years, receiving the favor of successive emperors. At every major royal Dharma assembly, Dharma Master Yan was a leading figure. Princes, dukes, and enlightened dignitaries all showed him great respect. His reputation spread throughout the world, and inscriptions and epitaphs written for him could be found almost everywhere. He was intelligent and quick-witted, able to recite scriptures after reading them once. He had a comprehensive understanding of the doctrines of nature and appearance, Chan Buddhism, Esoteric Buddhism, as well as Confucianism, Taoism, and the various schools of thought, including classics, histories, philosophical works, and literary collections. His writings were exquisite and elegant, original and innovative, forming his own unique style. He had a broad mind and no prejudices. Since taking charge of affairs, although rewards and punishments were impartially administered, he never held grudges. He was sincere and trusting, and would treat people with utmost sincerity at first meeting. He rejoiced at the merits of junior monks as if they were his own. He would also earnestly admonish others for their faults. He read the Great Commentary on the Avatamsaka Sutra five times and the Tripitaka twice. Even in his seventies, he continued to strive for self-improvement, and his Chan practice and sutra chanting became even more diligent. During his tenure at Tanzhe Temple, he made great efforts to revive the declining monastery, giving the monastic community a new look. He contributed his own clothing and savings, amounting to more than 13,500 strings of cash, along with more than 4,400 strings of cash donated by devotees from all directions, which mutually supported the effort and led to its success. He also stored years of grain for the monastery and provided accommodation for wandering monks. His sincerity moved the heavens, and auspicious lights appeared seven times in five years. However, he did not pay attention to these signs, but only focused on propagating the mind-to-mind transmission of the Buddha's teachings, deeply regretting that there were so few who understood. Dharma Master Yan did not keep drafts of his writings, so many were lost and never published. The Jinshi (successful candidate in the highest imperial examinations) Ge Tianlin wrote an epitaph for the master, but it was never completed.
Ming Dynasty: Biography of the Western Heaven National Master (with Rou Ke Ba La)
Zhi Guang, styled Wu Yin, was the son of the Wang family of Wuding Prefecture, Shandong Province. His father was Quan, and his mother was Dong. He was intelligent and studious from a young age, able to remember everything he read. At the age of fifteen, he bid farewell to his parents and became a monk. Later, he became a disciple of Pandita Sakyasri (板的達薩訶咱釋哩國師), the National Master of Kashmir (迦濕彌羅國) in the Western Heaven (西天, referring to ancient India), learning the principles of grammar (聲明) and logic (因明) from India. In the year Ji You of the Hongwu reign, because his Dharma practice was profound and boundless, he had not yet
易津測。繇是銳志參訪。游五臺。感文殊現相。 太祖高皇帝。聞其名。召至鐘山。 命譯其師板的達四眾弟子菩薩戒。詞簡理明。眾所推服。丙辰。奉 命訪補陀。于江南諸名山。軌跡殆遍。甲子春。與其徒惠辯等。奉使西域。過獨木繩橋。至尼巴辣梵天竺國。宣傳 聖化。已而謁麻曷菩提上師。傳金剛鬘壇場四十二會。禮地涌寶塔。西國人敬之。師凡兩往西域。 太宗文皇帝。念其往返勞勤。復與論三藏之說。領會深奧。大悅之。乙酉。擢僧錄右闡教。明年。俾迎大寶法王。及還敷對多所毗贊。賜圖書輿服法供。 詔居西天寺。升右善世。丁酉。 召至北京。論義稱 旨。俾居崇國寺。 賜國師冠。 仁宗昭皇帝嗣位。 錫封。號曰圓融妙慧凈覺弘濟輔國光范衍教灌頂廣善大國師。 賜金印冠服。復錫孔雀銷金傘蓋幡幢。及銀鍍金攜爐。盆罐供器。法樂幾案。坐床輿馬。諸物悉備。 誥曰(云云)。仍廣能仁寺居之。 宣宗章皇帝即位。出內帑。創北京旸臺山大覺寺。俾居之以佚其老。並 敕禮官。度僧百餘人為其徒。恩德至厚。無以加矣。師。乃出 累朝所賜金帛。及眾信所施。倩工累石。為塔于寺側。期棲神於他日。 英宗皇帝即位之初。加封師號。 賜玉印。寶冠。金織袈裟。禪衣。時服。棕輿鞍馬。法器
【現代漢語翻譯】 現代漢語譯本： 易津測（Yijin Ce）。因此他立下堅定的志向去參訪。遊歷五臺山，感應到文殊菩薩（Wenshu Pusa，Manjusri Bodhisattva）顯現。太祖高皇帝（Taizu Gao Huangdi）聽聞他的名聲，召他到鐘山。命令他翻譯他的老師板的達（Bandida）的四眾弟子菩薩戒（Sizhong dizi Pusa jie，Bodhisattva precepts for the fourfold assembly）。譯文簡明扼要，道理清晰，受到大眾的推崇和信服。丙辰年，奉命前往補陀（Butuo，Mount Putuo）。在江南的各個名山，幾乎都留下了他的足跡。甲子年春天，與他的弟子惠辯（Huibian）等人，奉命出使西域。經過獨木繩橋，到達尼巴辣（Niba La，Nepal）、梵天竺國（Fantianzhuguo，ancient India）。宣揚聖上的教化。之後拜謁麻曷菩提上師（Mahe Puti Shangshi，Mahabodhi），傳授金剛鬘壇場四十二會（Jingang Man tan chang sishier hui，Vajramala Mandala's forty-two assemblies）。禮拜地涌寶塔（Diyong Baota）。西國的人民敬重他。大師總共兩次前往西域。太宗文皇帝（Taizong Wen Huangdi）感念他往返的辛勞，又與他討論三藏（Sanzang，Tripitaka）的學說，他領會得深刻透徹，皇帝非常高興。乙酉年，提拔他為僧錄右闡教。第二年，讓他去迎接大寶法王（Dabao Fawang，Great Treasure Dharma King）。回來后，他詳細地陳述情況，皇帝多次讚賞他。賜予圖書、輿服和法供。詔令他居住在西天寺（Xitian Si），升爲右善世。丁酉年，召他到北京，討論佛法，符合皇帝的心意。讓他居住在崇國寺（Chongguo Si）。賜予國師（Guoshi，National Preceptor）的冠帽。仁宗昭皇帝（Renzong Zhao Huangdi）即位后，賜予他封號，叫做圓融妙慧凈覺弘濟輔國光范衍教灌頂廣善大國師（Yuanrong Miaohui Jingjue Hongji Fuguo Guangfan Yanjiao Guanding Guangshan Da Guoshi）。賜予金印和冠服。又賜予孔雀銷金傘蓋幡幢，以及銀鍍金攜爐、盆罐供器、法樂幾案、坐床輿馬，各種物品都準備齊全。誥書說（內容略）。仍然擴大能仁寺（Nengren Si）讓他居住。宣宗章皇帝（Xuanzong Zhang Huangdi）即位，拿出內帑，建立北京旸臺山大覺寺（Beijing Yangtaishan Dajue Si），讓他居住在那裡安度晚年。並且敕令禮官，度一百多名僧人作為他的弟子。恩德非常深厚，無以復加。大師於是拿出歷朝皇帝所賜的金帛，以及眾多信徒所捐獻的財物，請工匠用石頭在寺廟旁邊建造一座塔，希望將來安放他的神識。英宗皇帝（Yingzong Huangdi）即位之初，加封大師的封號，賜予玉印、寶冠、金織袈裟、禪衣、時服、棕輿鞍馬、法器。
【English Translation】 English version: Yijin Ce. Consequently, he developed a strong aspiration to visit and learn. He traveled to Mount Wutai, where he sensed the manifestation of Manjusri Bodhisattva (Wenshu Pusa). Emperor Gao of the Taizu (Taizu Gao Huangdi) dynasty, hearing of his reputation, summoned him to Zhongshan. He was ordered to translate the Bodhisattva precepts for the fourfold assembly (Sizhong dizi Pusa jie) of his teacher, Bandida. The translation was concise, clear in its principles, and widely admired and accepted. In the year of Bingchen, he was ordered to visit Mount Putuo (Butuo). He left his footprints on almost all the famous mountains in the Jiangnan region. In the spring of the year Jiazhi, he and his disciple Huibian, among others, were sent as envoys to the Western Regions. They crossed the single-log rope bridge and arrived in Nepal (Niba La) and ancient India (Fantianzhuguo). They propagated the Emperor's teachings. Later, he paid homage to the Mahabodhi Superior Teacher (Mahe Puti Shangshi) and transmitted the forty-two assemblies of the Vajramala Mandala (Jingang Man tan chang sishier hui). He paid respects to the Earth-Emerging Treasure Pagoda (Diyong Baota). The people of the Western Regions revered him. The master traveled to the Western Regions twice in total. Emperor Wen of the Taizong (Taizong Wen Huangdi) dynasty, mindful of his arduous travels, discussed the doctrines of the Tripitaka (Sanzang) with him, which he understood profoundly, greatly pleasing the Emperor. In the year of Yiyou, he was promoted to Right Expositor of Doctrine in the Sangha Registry. The following year, he was ordered to welcome the Great Treasure Dharma King (Dabao Fawang). Upon his return, he reported in detail, earning much praise from the Emperor, who bestowed upon him books, ceremonial robes, and Dharma offerings. He was ordered to reside at Xitian Temple (Xitian Si) and was promoted to Right Good World. In the year of Dingyou, he was summoned to Beijing to discuss Buddhist doctrines, which pleased the Emperor. He was ordered to reside at Chongguo Temple (Chongguo Si). He was granted the crown of a National Preceptor (Guoshi). When Emperor Zhao of the Renzong (Renzong Zhao Huangdi) dynasty ascended the throne, he bestowed upon him the title of 'Perfectly Harmonious, Wonderfully Wise, Purely Enlightened, Vastly Beneficent, Supporting the Nation, Radiantly Exemplary, Propagating the Teachings, Initiating, Universally Benevolent, Great National Preceptor' (Yuanrong Miaohui Jingjue Hongji Fuguo Guangfan Yanjiao Guanding Guangshan Da Guoshi). He was granted a golden seal and ceremonial robes. He was also bestowed with a peacock-feathered, gold-gilded umbrella canopy and banners, as well as a silver-gilded hand-held censer, basins, offering vessels, Dharma music tables, a sitting platform, sedan chairs, and horses—all kinds of items were fully provided. The imperial edict stated (details omitted). He was still allowed to reside in the expanded Nengren Temple (Nengren Si). When Emperor Zhang of the Xuanzong (Xuanzong Zhang Huangdi) dynasty ascended the throne, he took from the imperial treasury to establish Dajue Temple (Beijing Yangtaishan Dajue Si) on Yangtai Mountain in Beijing, allowing him to reside there in his old age. Furthermore, he ordered the Ministry of Rites to ordain over a hundred monks as his disciples. The benevolence was extremely profound, beyond compare. The master then took out the gold and silk bestowed by the emperors of previous dynasties, as well as the wealth donated by numerous believers, and hired craftsmen to build a pagoda next to the temple with stones, hoping to house his spirit in the future. At the beginning of Emperor Yingzong's (Yingzong Huangdi) reign, he further honored the master's title, bestowing upon him a jade seal, a jeweled crown, a gold-woven kasaya, a meditation robe, everyday attire, a brown palanquin, a saddle horse, and Dharma instruments.
之類。 誥曰(云云)。前後遭遇 列聖。眷待之隆如此。師性行純簡。 朝廷凡命修建大齋。惟誠惟恪。每入對。惟以利濟萬有為說。 仁宗所賜儀仗。出入屏不用。 上知之。遣中貴人問故。對以平生但持經戒。非有汗馬之勞。 寵錫所臨。謹受藏之足矣。用之豈不過耶。 上嘆異之。故制詞極其褒重。師于教義。精達深奧。所譯顯密經義。及所傳心經。八支了義真寔名經。仁王護國經。大白傘蓋經。並行於世。弟子數千人。各隨其器。而引掖之。道望名世者。數十人。壽齡既高。智益精敏。有求而問之者。即懇懇開說。不厭不怠。非養之有素。詎能然耶。宣德十年六月十三日。示寂。戒其徒。各勉精進。訃聞。 上悼嘆之。遣官賜祭。仍 敕有司。具葬儀。增廣其塔並創寺。 賜名西竺。茶毗得舍利盈掬。瑩潔如珠。既葬。其徒桑渴巴辣。進其遺像。 上親制讚詞書之曰。託生東齊。習法西竺。立志堅剛。秉戒專篤。行熟毗尼。悟徹般若。證明自然。恬憺蕭灑。事我 祖宗。越歷四朝。使車萬里。有績有勞。攄瀝精䖍。敷陳秘妙。玉音褒揚。日星垂曜。壽康圓寂。智炳幾先。云消曠海。月皎中天。
桑渴巴辣者。中天竺國人。師在西時。巴辣傾心服事。不去左右。師憐而挈之與東。 太宗推師意。 命為
【現代漢語翻譯】 現代漢語譯本：
諸如此類。誥命上說（省略內容）。（大師）前後蒙受多位聖上的恩遇，所受的眷顧是如此的深厚。大師的品性純樸簡約。朝廷凡是命令修建大型齋會，（大師）總是以真誠和恭敬的態度對待。每次入宮覲見，總是以利益救濟天下萬物為說辭。仁宗皇帝所賜的儀仗，（大師）出入時都收起來不用。皇上知道后，派遣太監詢問緣故。（大師）回答說：『我平生只是持守經書戒律，並沒有立下什麼汗馬功勞。皇上的恩寵賞賜已經很多了，我謹慎地接受並收藏起來就足夠了，使用它們豈不是太過分了嗎？』皇上感嘆他的與衆不同。所以誥命的措辭極其褒獎重視。（大師）對於佛教的教義，精通透徹，深奧難測。所翻譯的顯宗和密宗的經義，以及所傳的心經、《八支了義真寔名經》、《仁王護國經》、《大白傘蓋經》，都在世間廣為流傳。弟子有數千人，（大師）各自根據他們的資質，引導和輔助他們。在佛法上的聲望名揚天下的人，有數十人。（大師）年齡已經很高了，但智慧更加精進敏銳。有向他請求並詢問問題的人，（大師）總是懇切地開導解說，不厭煩也不懈怠。如果不是平時修養有素，怎麼能做到這樣呢？宣德十年六月十三日，（大師）圓寂。告誡他的弟子們，各自努力精進修行。訃告傳到朝廷，皇上哀悼嘆息，派遣官員賜予祭品，仍然命令有關部門，準備葬禮的儀仗，擴建他的塔並建立寺廟，賜名為西竺。火化后得到舍利子滿滿一把，晶瑩潔白如珍珠。安葬完畢，他的弟子桑渴巴辣，進獻他的遺像，皇上親自撰寫讚詞並書寫道：『託生在東方的震旦，學習西方的佛法。立下的志向堅定剛強，秉持的戒律專一篤厚。修行精熟于毗奈耶，領悟通徹于般若智慧。證明了自然本性，恬淡而又瀟灑。侍奉我的祖宗，經歷了四個朝代。出使遠方萬里，有功勞也有辛勞。抒發瀝盡精誠，敷陳闡述秘妙。玉音褒獎贊揚，光輝如日月星辰。壽命安康而圓寂，智慧明亮在先。雲霧消散於曠遠的大海，月光皎潔于中天。
桑渴巴辣，是中天竺國人。大師在西方時，巴辣傾心服侍，不離開左右。大師憐憫他，就帶著他一起來到東方。太宗皇帝推崇大師的意願，命令他為……'
【English Translation】 English version:
And so on. The edict said (omitted content). (The master) had encountered successive holy emperors, and the favor bestowed upon him was so profound. The master's character was pure and simple. Whenever the court ordered the construction of large-scale religious services, (the master) always treated them with sincerity and reverence. Every time he entered the palace to have an audience with the emperor, he always spoke of benefiting and saving all beings in the world. The ceremonial guards bestowed by Emperor Renzong, (the master) put them away and did not use them when going in and out. When the emperor learned of this, he sent a eunuch to ask the reason. (The master) replied: 'Throughout my life, I have only upheld the scriptures and precepts, and I have not made any great contributions. The emperor's grace and rewards have already been abundant, and it is enough for me to carefully accept and store them away. Wouldn't it be excessive to use them?' The emperor admired his uniqueness. Therefore, the wording of the edict was extremely commendatory and respectful. (The master) was thoroughly versed in the doctrines of Buddhism, profound and unfathomable. The sutras and meanings of both exoteric and esoteric Buddhism that he translated, as well as the Heart Sutra, the 'Eight Branches of True and Real Meaning Sutra', the 'Benevolent King Protecting the Country Sutra', and the 'Great White Umbrella Sutra' that he transmitted, are all widely circulated in the world. He had thousands of disciples, and (the master) guided and assisted them according to their respective aptitudes. There were dozens of people whose reputation for Buddhist teachings was famous throughout the world. (The master) was already very old, but his wisdom became even more refined and keen. To those who sought him out and asked questions, (the master) always earnestly enlightened and explained, without being annoyed or tired. If he had not cultivated himself well in ordinary times, how could he have done this? On the thirteenth day of the sixth month of the tenth year of the Xuande era, (the master) passed away. He admonished his disciples to strive diligently in their practice. When the news of his death reached the court, the emperor mourned and sighed, sent officials to bestow sacrifices, and still ordered the relevant departments to prepare the ceremonial guards for the funeral, expand his pagoda and create a temple, which was named Xizhu (Western Bamboo Garden). After cremation, he obtained a handful of sarira (relics), which were crystal clear and as white as pearls. After the burial, his disciple Sangke Bala presented his portrait, and the emperor personally wrote a eulogy and inscribed it, saying: 'Born in the Eastern Land of China, he studied the Buddha's teachings of the Western Regions (Xizhu). The aspirations he established were firm and strong, and the precepts he upheld were single-minded and sincere. He practiced diligently in Vinaya (discipline), and thoroughly understood Prajna (wisdom). He proved the natural essence, tranquil and unrestrained. He served my ancestors, and went through four dynasties. He traveled tens of thousands of miles on missions, with merit and hard work. He expressed his utmost sincerity, and expounded the secret mysteries. The jade voice praised and commended him, and his brilliance shone like the sun, moon, and stars. His life was healthy and complete, and his wisdom was bright and ahead of others. The clouds dissipate in the vast sea, and the moonlight is bright in the middle of the sky.'
Sangke Bala was a native of Central India. When the master was in the West, Bala served him wholeheartedly, never leaving his side. The master took pity on him and brought him to the East. Emperor Taizong respected the master's wishes and ordered him to be...
番經廠教授。凡遇 朝廷法事。師必與巴辣偕。或得掌壇。或輔弘宣。發揚秘乘。饒益弘多。而生性剛直。少巽讓。獨盡敬于師。自西抵東。始終無間。正統十一年。于定州上生寺。坐脫。壽七十。
具生吉祥大師傳(附底哇答思)
具生吉祥大師。梵名板的達撒哈咱失里。中天竺迦維羅國人。出剎帝利種。初研大小乘藏。尋知語言非究竟法。棄而習定於雪山。十二年得奢摩他證。 國初。振錫而東。浮信度。繇高昌。所經諸國。王臣畏敬。凡四越寒暑。始達甘肅。入五臺憩壽安禪林。恒山之人敬事之。如古佛出世。洪武七年。 上聞之。詔住蔣山。皈依者。風雨駢集。師道德深厚。容止安詳。一見使人心化。不待接迦陵之音。雖檀施山積。曾不一顧。曰。吾無庸是。悉為悲敬二田。 上嘉嘆。賜以詩。有笑談般若生紅蓮之句。偶得足患。艱于步趨。 上敕醫治之。終莫能愈。忽一日奏還五臺。 上疑其妄。故許之。師白眾曰。今日五臺之行。有能從我者乎。弟子曰。某從之。師翹患足曰。汝無這一足。安能從我。至午。盥沐更衣危坐。弟子知其意。哀號請垂訓。師舉念珠示之。弟子拭涕曰。和尚教我念佛耶。師擲念珠于地。長吁而化。茶毗煙所及處。皆成舍利。綴于松枝者。若貫珠焉。建塔藏於西林庵
【現代漢語翻譯】 現代漢語譯本：番經廠的教授。凡是遇到朝廷的法事，大師必定與巴辣（音譯，具體含義不詳）一同參與，有時主持法壇，有時輔助弘揚佛法，闡發秘密教義，利益了很多人。但是他生性剛直，很少謙讓，唯獨對他的老師非常尊敬，從西邊來到東方，始終沒有改變。正統十一年，在定州的上生寺，坐化圓寂，享年七十歲。
具生吉祥大師傳（附底哇答思（音譯，具體含義不詳））
具生吉祥大師，梵文名字是板的達撒哈咱失里（音譯，具體含義不詳），是中天竺迦維羅國人，出身于剎帝利種姓。最初研究大小乘的經典，後來發現語言文字並非究竟的真理，於是放棄學習經典，到雪山去修習禪定。十二年後，得到了奢摩他（止觀）的證悟。在明朝初期，他拄著錫杖向東而來，經過信度（印度古稱），又經過高昌（古代西域國名）。所經過的各個國家，國王和大臣都對他非常敬畏。總共花了四年多的時間，才到達甘肅。進入五臺山，在壽安禪林休息。恒山一帶的人民都非常尊敬他，就像古代的佛陀出世一樣。洪武七年，皇上聽說了他的事蹟，下詔讓他住在蔣山（南京鐘山）。皈依他的人，像風雨一樣聚集而來。大師的道德非常深厚，容貌舉止安詳，一見到他，就能使人心悅誠服，不需要聽到迦陵鳥（妙音鳥）的聲音。雖然信徒們捐贈的財物堆積如山，他卻從來不看一眼，說：『我不需要這些東西。』全部用來作為悲田和敬田（佛教慈善事業）。皇上非常讚賞，賜給他詩，詩中有『笑談般若生紅蓮』的句子。有一次，大師得了腳病，行走困難。皇上下令醫生給他治療，始終沒有治好。忽然有一天，大師上奏請求返回五臺山。皇上懷疑他是在說謊，所以答應了他。大師告訴眾人說：『今天我要去五臺山，有誰能跟我一起去嗎？』一個弟子說：『我跟您去。』大師抬起患病的腳說：『你沒有這一隻腳，怎麼能跟我去呢？』到了中午，大師洗漱完畢，更換了衣服，端正地坐著。弟子知道他的意思，悲哀地哭號，請求大師留下教誨。大師舉起念珠給他們看。弟子擦著眼淚說：『和尚是教我們唸佛嗎？』大師把念珠扔在地上，長嘆一聲，圓寂了。火化后，煙所飄到的地方，都變成了舍利。掛在松樹枝上的舍利，就像用繩子串起來的珠子一樣。人們建造佛塔，把舍利安放在西林庵。
【English Translation】 English version: He was a professor at the Sutra Translation Bureau. Whenever there were court Buddhist ceremonies, the master would always participate with Bala (transliteration, specific meaning unknown), sometimes presiding over the altar, sometimes assisting in propagating the Dharma, expounding secret teachings, and benefiting many. However, he was by nature upright and rarely yielded, showing utmost respect only to his teacher, remaining consistent from west to east. In the eleventh year of the Zhengtong era, he passed away peacefully while sitting in meditation at Shangsheng Temple in Dingzhou, at the age of seventy.
Biography of Master Jusheng Jixiang (with Diwa Dasi (transliteration, specific meaning unknown) attached)
Master Jusheng Jixiang, whose Sanskrit name was Bandida Saha Hazha Shili (transliteration, specific meaning unknown), was a native of Kapilavastu in Central India, born into the Kshatriya caste. Initially, he studied the Tripitaka of both the Mahayana and Hinayana traditions, but later realized that language and words were not the ultimate truth. Therefore, he abandoned studying the scriptures and went to the Himalayas to practice meditation. After twelve years, he attained the realization of Shamatha (calm abiding). In the early Ming Dynasty, he traveled eastward with his staff, passing through Sindhu (ancient name for India) and Gaochang (an ancient kingdom in the Western Regions). In all the countries he passed through, kings and ministers revered him. It took him more than four years to reach Gansu. He entered Mount Wutai and rested at Shou'an Chan Forest. The people of Hengshan revered him as if an ancient Buddha had appeared in the world. In the seventh year of the Hongwu era, the Emperor heard of his deeds and issued an edict for him to reside at Jiangshan (Zhongshan Mountain in Nanjing). Those who took refuge in him gathered like wind and rain. The master's virtue was profound, and his appearance and demeanor were serene. Seeing him once could transform people's hearts, without needing to hear the sound of the Kalaviṅka bird (a mythical bird with a beautiful voice). Although the offerings from devotees piled up like mountains, he never glanced at them, saying, 'I have no use for these things.' He used them all for the fields of compassion and reverence (Buddhist charitable endeavors). The Emperor greatly praised him and bestowed upon him a poem, which included the line 'Laughing and talking about Prajna, a red lotus blossoms.' Once, the master developed a foot ailment, making it difficult for him to walk. The Emperor ordered doctors to treat him, but they were never able to cure him. Suddenly, one day, the master requested to return to Mount Wutai. The Emperor suspected he was lying, so he granted his request. The master told the assembly, 'Today I am going to Mount Wutai, is there anyone who can follow me?' A disciple said, 'I will follow you.' The master raised his afflicted foot and said, 'You do not have this foot, how can you follow me?' At noon, the master washed, changed his clothes, and sat upright. The disciples knew his intention, and cried out in sorrow, begging the master to leave instructions. The master raised his rosary to show them. The disciples wiped away their tears and said, 'Is the master teaching us to recite the Buddha's name?' The master threw the rosary on the ground, sighed deeply, and passed away peacefully. After cremation, the places where the smoke reached all turned into relics. The relics hanging on the pine branches were like beads strung together. People built a pagoda and enshrined the relics at Xilin Hermitage.
。有示眾語三卷。並譯八支戒本。傳於世。
底哇答思。東印土人。八歲事師為弟子。耐飢寒勞苦。師重之。隨師入中國。謁 上奉天門。賜度牒。 命隨方演教。師沒。答思北遊。宣德中。止北京慶壽寺。喜潭柘幽勝。就龍泉之右。建庵以居。自是足跡不入城市。答思操履不凡。造詣廣大。化之日。所居之庵。現五色光。火浴得舍利。甚眾。平生異跡。不能殫紀。亦偉沙門也。
補續高僧傳卷第一 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二
明吳郡華山寺沙門 明河 撰
義解篇
宋 四明知禮法師傳(附尚賢)
知禮。字約言。四明金氏子。父母禱佛而生。神宇清粹。不與眾倫。出家具戒。從寶云習教觀。大有解入。與慈雲相結。義同手足。端拱元年。寶云歸寂。遂繼席弘化。學眾云委。咸平中。郡大旱。與慈雲同修光明懺祈雨。約三日無應當。然一手供佛。懺未竟。雨已大浹。是年。遣門人如什二子。持十義書觀心二百問。詣錢塘昭師室。初是。光明玄。有廣略二本。景德前。錢塘恩師制發揮記。專解略本。謂。十種三法。純談法性。不須更立觀心。廣書有之者。後人擅加耳。師於是。作扶宗記。大明廣書附法觀心之義。謂恩
【現代漢語翻譯】 現代漢語譯本：他有三卷開示大眾的言語，並翻譯了八支戒本，流傳於世。
底哇答思（Diwada Si）：東印度人，八歲時拜師為弟子，能忍受飢寒勞苦，師父很器重他。他跟隨師父來到中國，在 上奉天門 謁見，被賜予度牒， 奉命隨處宣揚教義。師父去世后，答思北遊，宣德年間，住在北京慶壽寺。他喜歡潭柘寺的幽靜秀美，就在龍泉的右邊，建造菴舍居住。從此以後，他的足跡不再進入城市。答思的操守品行不凡，造詣廣大。圓寂之日，他所居住的菴舍，顯現五色光芒，火化后得到很多舍利。他平生奇異的事蹟，不能全部記載，也是一位偉大的沙門。
補續高僧傳卷第一 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二
明吳郡華山寺沙門 明河 撰
義解篇
宋 四明知禮法師傳(附尚賢)
知禮（Zhi Li），字約言，四明金氏之子。他的父母禱告佛而生下他，他神采清明純粹，與衆不同。出家受具足戒后，跟隨寶云（Bao Yun）學習教觀，很有心得。與慈雲（Ci Yun）結交，情義如同手足。端拱元年，寶云圓寂，於是他繼承寶云的席位弘揚佛法，學眾如雲聚集。咸平年間，郡中大旱，他與慈雲一同修持光明懺祈雨。大約三天沒有應驗，然而他一手供佛，懺悔還沒有結束，雨已經下得很大。這年，他派遣門人如什（Ru Shi）等二人，拿著十義書觀心二百問，前往錢塘拜訪昭師（Zhao Shi）。起初，《光明玄》有廣本和略本兩種版本。景德年間之前，錢塘恩師（Qiantang En Shi）製作了發揮記，專門解釋略本，認為十種三法，純粹談論法性，不需要再立觀心。廣本有觀心內容，是後人擅自新增的。於是，知禮法師作《扶宗記》，闡明廣本附帶法觀心的意義，認為恩
【English Translation】 English version: He had three volumes of instructions for the public and translated the Eight Precepts, which were passed down to the world.
Diwada Si (底哇答思): A native of East India, he became a disciple at the age of eight, enduring hunger, cold, and hardship. His teacher valued him greatly. He followed his teacher to China and had an audience at the Shang Fengtian Gate (上奉天門), where he was granted a monastic certificate (度牒). He was ordered to propagate the teachings wherever he went. After his teacher passed away, Da Si traveled north and stayed at Qingshou Temple (慶壽寺) in Beijing during the Xuande era. He admired the tranquility and beauty of Tanzhe Temple (潭柘寺), so he built a hermitage to the right of Longquan (龍泉) and lived there. From then on, he never set foot in the city again. Da Si's conduct was extraordinary, and his attainments were vast. On the day of his passing, the hermitage where he lived emitted five-colored light. After cremation, many sharira (舍利) were obtained. His extraordinary deeds in life cannot be fully recorded. He was indeed a great Shramana.
Supplement to Biographies of Eminent Monks, Volume 1 卍 New Continued Tripitaka, Volume 77, No. 1524, Supplement to Biographies of Eminent Monks
Supplement to Biographies of Eminent Monks, Volume 2
Composed by Minghe (明河), a Shramana of Huashan Temple (華山寺) in Wujun (吳郡) during the Ming Dynasty
Chapter on Explanations of Meaning
Biography of Dharma Master Zhili (知禮) of Siming (四明) during the Song Dynasty (with Shangxian (尚賢) appended)
Zhili (知禮), styled Yueyan (約言), was a son of the Jin family of Siming. His parents prayed to the Buddha for his birth. He had a clear and pure spirit, different from ordinary people. After leaving home and receiving the full precepts, he studied the teachings and contemplation (教觀) with Baoyun (寶云), gaining great understanding. He formed a close bond with Ciyun (慈雲), their relationship like that of siblings. In the first year of the Duangong era, Baoyun passed away, and he succeeded Baoyun in propagating the Dharma, with students gathering like clouds. During the Xianping era, there was a great drought in the region. He and Ciyun together practiced the Bright Light Repentance (光明懺) to pray for rain. For about three days, there was no response. However, as he was offering to the Buddha with one hand, before the repentance was finished, the rain had already fallen heavily. That year, he sent his disciples, such as Ru Shi (如什) and two others, with the 'Ten Meanings Book' and 'Two Hundred Questions on Contemplating the Mind' to visit Master Zhao (昭師) of Qiantang. Initially, the 'Profound Meaning of Bright Light' (光明玄) had two versions, a broad version and a concise version. Before the Jingde era, Teacher En (恩師) of Qiantang created an 'Explanatory Commentary', specifically explaining the concise version, stating that the 'Ten Kinds of Three Dharmas' purely discussed Dharma-nature and did not need to establish contemplation of the mind. The broad version contained contemplation of the mind, which was added later by others without authorization. Therefore, Dharma Master Zhili composed the 'Supporting the Lineage Commentary' (扶宗記), clarifying the meaning of the broad version's attachment to Dharma contemplation, believing that Teacher En
師之廢觀心。是謂有教而無觀。有梵天昭孤山圓。皆奉先門學。述辯訛。以助略書。彼此詰難往返。綿歷七載。乃總結前後。為書二卷。凡十章。因為十義書。又設為二百問以質之。時。孤山居昭師座端。觀如什論不已。遽白郡守。以來無公據發遣。令還不復致答。事乃已。祥符六年。建唸佛施戒會。歲視為嘗。且撰融心解。明一心三觀。顯四凈土之旨。天禧改元。謂其徒曰。半偈亡軀。一句投火。聖人之心。為法如是。吾將捐身。以警懈怠。乃與異聞。結十同志。修法華懺。三載期滿。將焚身以供妙經。秘書楊大年。以常住弘法為請。並諸公。交勸力止之。乃復結十僧。修大悲懺法三載。以酬素願。是年。述消復三用章。對孤山闡義鈔。四年駙馬李遵勖。奏師高行遺身。上嘉嘆。賜號法智。且遣內侍。至延慶寺。命修法華懺三日。為國祈福。因撰觀音別行玄記。觀經疏妙宗鈔。天聖改元。天童凝禪師。貽書論指要鈔。揀示達磨門下三人。得道淺深。為不可。師為改之。三年。大弘放生之業。五年。制光明文句記。以迫歸寂。不及終帙。六年元旦。建光明懺七日。為順寂之期。至五日。結跏趺坐。召大眾說法。稱佛號。奄然而逝。壽六十九。夏五十四。露龕二七日。顏貌如生。爪發俱長。塔于南城崇法院之左。師著述
數十種。發明天臺一家之旨。無剩義矣。誠為前達之功臣。後學之模範。獨于起信。大有悟入。故多所援據。後人扁其堂。曰起信。示不忘也。師門學甚伙。而尚賢為之冠。嗣法智。主延慶。道化大行。嘗晨入懺堂。見一虎伏幾前。賢直進。展尼師壇于虎背。拜之。寂無所睹。奇哉。則其人為可知矣。
慈雲懺主遵式傳
遵式。字知白。天臺寧海葉氏子。母王氏。乞男于觀音。夢大士與明珠吞之而生。稍長。潛往東山。依義全師出家。受具戒。研律學。繼入國清。普賢像前。燼一指誓弘教觀。雍熙元年。見寶云北面受業。未幾智解秀出。智者諱日。然頂誓行四三昧。寶云入寂。師乃返天臺。以苦學致疾。至於嘔血。感異夢而愈。既而頂高寸餘。手垂過膝。聲若洪鐘。時年二十八也。眾請居寶云。講法華維摩金光明等經。至道二年。結緇素。專修凈業。作誓生西方記。咸平中。歸天臺。主東掖。以徒屬之繁。即西隅益建精舍。率眾修唸佛三昧。有白鶴廟。居民甚神之。師與神授戒。改祭為齋。祥符四年。講止觀于景德寺。道經黃巖。有豕奔伏於前。推其來。乃逸于屠肆者。償其直而豢之。赤山寺瀕海而高。先是。山顛有異光。中現七層浮屠之形。周山四十里。皆漁人之[竺-二+(一/(尸@邑))]梁。
【現代漢語翻譯】 現代漢語譯本 數十種，闡明天臺宗的宗旨，沒有遺漏任何要義。他確實是前人的功臣，後學的模範。尤其對於《起信論》，他有深刻的領悟，因此多有引用。後人把他的堂命名為『起信』，表示不忘他的貢獻。尚賢是其門下眾多弟子中的佼佼者，繼承了他的法脈，主持延慶寺，弘揚佛法，影響深遠。他曾經早上進入懺堂，看到一隻老虎趴在幾案前。尚賢徑直走上前，在虎背上鋪開尼師壇（坐具），向老虎禮拜。隨後，老虎消失不見。真是奇特啊！由此可見他的人品非同一般。
慈雲懺主遵式傳
遵式（Zunshi），字知白（Zhibai），是天臺寧海葉氏的兒子。他的母親王氏（Wang），向觀音菩薩祈求兒子，夢見大士（Dashi，菩薩的尊稱）給予她一顆明珠，吞下後便懷孕生下了他。稍稍長大后，他偷偷前往東山，依止義全（Yiquan）法師出家，受了具足戒，研習律學。後來進入國清寺，在普賢菩薩像前，燃一指發誓弘揚天臺宗的教觀。雍熙元年，他拜見寶云（Baoyun），北面而坐，接受他的教導。不久，他的智慧和理解力就顯露出來。在智者大師（智顗，天臺宗的實際創始人）的忌日，他燃頂發誓修行四種三昧（samadhi，禪定）。寶云圓寂后，遵式返回天臺山，因為刻苦學習而生病，甚至吐血。後來，他感應到奇異的夢境而痊癒。痊癒后，他的頭頂高出了一寸多，雙手下垂超過膝蓋，聲音洪亮如鐘。當時他二十八歲。眾人請他主持寶云寺，講解《法華經》、《維摩經》、《金光明經》等經典。至道二年，他與僧俗大眾一起，專心修習凈土法門，寫了《誓生西方記》。咸平年間，他回到天臺山，主持東掖寺。因為徒弟眾多，就在西邊增建精舍，帶領大家修習唸佛三昧。當地有一座白鶴廟，居民非常信奉它。遵式給神授戒，把祭祀改為齋戒。祥符四年，他在景德寺講解《止觀》。路過黃巖時，有一隻豬奔跑著伏在他的面前。追問它的來歷，原來是從屠宰場逃出來的。遵式賠償了屠夫的損失，把豬買下來飼養。赤山寺靠近海邊，地勢很高。此前，山頂經常出現奇異的光芒，光芒中顯現出七層浮屠（佛塔）的形狀。周圍四十里，都是漁民放置捕魚工具的[竺-二+(一/(尸@邑))]梁。
【English Translation】 English version Several dozens of works, elucidating the tenets of the Tiantai school, leaving out no essential meaning. He was truly a meritorious figure for those who came before and a model for later learners. Especially regarding the Awakening of Faith (起信 Qǐxìn), he had profound insights, thus making frequent references to it. Later generations named his hall 'Awakening of Faith,' to show that they would not forget his contributions. Shangxian (尚賢), among his many disciples, was the most outstanding, inheriting his Dharma lineage, presiding over Yanqing Temple (延慶寺 Yánqìng Sì), and widely propagating the Dharma. He once entered the repentance hall in the morning and saw a tiger lying prostrate before a desk. Shangxian went straight forward, spread his nisidana (尼師壇 Níshītán, sitting cloth) on the tiger's back, and bowed to it. Subsequently, the tiger disappeared without a trace. How wondrous! From this, one can know the extraordinary nature of the man.
Biography of Ciyun Repentance Master Zunshi (慈雲懺主遵式 Cíyún Chànzhǔ Zūnshì)
Zunshi (遵式), styled Zhibai (知白), was the son of the Ye family of Ninghai (寧海) in Tiantai (天臺). His mother, Lady Wang (王氏 Wángshì), prayed to Avalokiteśvara (觀音 Guānyīn) for a son and dreamed that the Bodhisattva (大士 Dàshì) gave her a bright pearl, which she swallowed, and then she conceived and gave birth to him. When he was a little older, he secretly went to Dongshan (東山) and became a monk under Master Yiquan (義全 Yìquán), receiving the full precepts and studying the Vinaya (律學 Lǜxué). Later, he entered Guoqing Temple (國清寺 Guóqīng Sì) and, before the statue of Samantabhadra (普賢 Pǔxián), burned a finger to vow to propagate the teachings and contemplations of the Tiantai school. In the first year of Yongxi (雍熙), he met Baoyun (寶云) and sat facing north to receive his teachings. Before long, his wisdom and understanding became evident. On the anniversary of the death of Zhiyi (智顗 Zhìyǐ, the de facto founder of the Tiantai school), he burned his head to vow to practice the four samadhis (三昧 sānmèi, meditative states). After Baoyun passed away, Zunshi returned to Mount Tiantai (天臺山 Tiāntāi Shān), becoming ill from diligent study, even vomiting blood. Later, he sensed a strange dream and recovered. After recovering, the top of his head was more than an inch higher, his hands hung down past his knees, and his voice was as loud as a bell. At that time, he was twenty-eight years old. The people invited him to preside over Baoyun Temple (寶云寺 Bǎoyún Sì), lecturing on the Lotus Sutra (法華經 Fǎhuá Jīng), the Vimalakirti Sutra (維摩經 Wéimó Jīng), the Golden Light Sutra (金光明經 Jīnguāngmíng Jīng), and other scriptures. In the second year of Zhidao (至道), he, along with monks and laypeople, devoted himself to cultivating the Pure Land practice, writing the 'Record of Vowing to Be Reborn in the West' (誓生西方記 Shì Shēng Xīfāng Jì). During the Xianping (咸平) period, he returned to Mount Tiantai and presided over Dongye Temple (東掖寺 Dōngyè Sì). Because there were many disciples, he built a hermitage to the west, leading everyone to cultivate the Samadhi of Mindfulness of the Buddha (唸佛三昧 Niànfó sānmèi). There was a White Crane Temple (白鶴廟 Báihè Miào) locally, which the residents greatly revered. Zunshi gave the deity precepts, changing the sacrifices to vegetarian feasts. In the fourth year of Xiangfu (祥符), he lectured on the 'Mohe Zhiguan' (止觀 Zhǐ Guān) at Jingde Temple (景德寺 Jǐngdé Sì). Passing through Huangyan (黃巖), a pig ran and prostrated itself before him. Upon inquiring about its origin, it turned out that it had escaped from a slaughterhouse. Zunshi compensated the butcher for the loss and bought the pig to raise it. Chishan Temple (赤山寺 Chìshān Sì) was near the sea and located on high ground. Previously, strange lights often appeared on the top of the mountain, in which the shape of a seven-story stupa (浮屠 fútú, pagoda) appeared. The surrounding forty li (里 lǐ, Chinese mile) were all fishing weirs ([竺-二+(一/(尸@邑))]梁).
或以語師。師喜其有先兆。遂建塔焉。於是居人感化。不復為漁。時東山結懺會。天大旱。師卓錫石縫。泉即激涌。七年。受杭昭慶請。大弘法化。從化者眾。自是居杭矣。八年。蘇人以郡符。迓師于開元建講。緇素畢集。不葷飲者。傾匝邑。屠酤不售。官監有失課之言。師辭其徒曰。智者遺晉王書。有言六恨。其一謂。以法集動眾妨官。為人所忌。余今德薄。安可久留。遂幡然復杭。刺史薛顏。始以靈山。命師居之。即隋真觀所營天竺寺也。天禧三年。王欽若撫杭。與師道契。奏錫天竺舊名。復其寺為教。又奏請西湖。為放生池。因賜號慈雲。乾興元年。章懿太后。以師熏修精進。遣使赍白金。命于山中。為國行懺。天臺教文。於是入藏矣。天聖四年。中秋月望之夕。桂子降於殿庭。師取其實。播種林下。乃作桂子之詩。九年講凈名經。忽謂其徒曰。昔在東掖講此經。夢荊溪授我卷。及出室視日已沒。今吾殆終此講乎。因與眾訣。作謝三緣詩。謂謝徒屬。絕賓友。焚筆硯也。隨徙東嶺之草堂。明道元年十月八日。示疾不用醫藥。惟說法勉眾而逝。壽六十九。臘五十。逝之夕。山中人。見大星殞于靈鷲峰。越明年仲春四日。奉遐榻。葬于寺東月桂峰下。師始出家。郡挍諸生。慕師才俊。勉回業儒。為詩答盧積。中有真
空是選場。大覺為官位之句。人多誦之。常行三昧。以九十日為期。於行道。四隅置𨫼熾炭。遇睏倦。則漬手于𨫼。十指惟存其三。崇寧三年。賜號法寶大師。紹興中。又謚懺主禪慧云。
長水法師傳
子璇。秀州人。自落髮。誦楞嚴經不輟。從洪敏法師講。至動靜二相。瞭然不生有省。謂敏曰。敲空擊木。尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契斯旨。敏拊而證之。然欲探禪源。罔知攸往。聞瑯玡覺禪師。道重當世。即趨其席。值上堂。遂問曰。清凈本然。云何忽生山河大地。覺憑陵答曰。清凈本然。云何忽生山河大地。師領悟禮謝曰。愿侍巾瓶。覺謂之曰。汝宗不振久矣。宜厲志扶持。報佛恩德。勿以殊宗為介也。師如教。后住長水。眾幾一千。弘賢首教。疏楞嚴經十卷。御史中丞王隨。序而行之。紙為之貴。賜號楞嚴大師。嘗示眾曰。道非言象得。禪非擬議知。會意通宗。曾無別緻。由是二宗仰之。后跏趺示疾。以兩甕合之。葬于真如院。兀朮入𡨥。發視指爪繞身。復瘞而去。
從雅少康傳
從雅。錢塘人。賜號法寶。始從海月。學通止觀。乃自謂曰。言青行濁。賢聖所訶。遂入南山天王院。誦法華經。至五藏。金剛般若四藏。彌陀經十藏(合五千四十八數。為一藏)。禮舍
【現代漢語翻譯】 現代漢語譯本 『空』是選拔人才的場所，『大覺』是授予官位的句子。人們大多誦讀它。常行『三昧』（Samadhi，佛教術語，指心專注一境的狀態），以九十日為期限。在行道時，四角放置火盆燃燒木炭。遇到睏倦，就將手浸入火盆。十指只剩下三個。崇寧三年，賜號『法寶大師』。紹興年間，又謚號『懺主禪慧云』。
《長水法師傳》
子璇，秀州人。自從剃度出家，誦讀《楞嚴經》不間斷。跟隨洪敏法師學習講解，到『動靜二相，瞭然不生』時有所領悟。對洪敏說：『敲擊虛空和木頭，尚且落入言語的圈套；舉目揚眉，已經成為擬議。去除這兩種途徑，才能契合這個宗旨。』洪敏撫摸著他並印證了他的說法。然而想要探尋禪的源頭，不知該往何處。聽說瑯玡覺禪師，道行在當時備受推崇，就前往他的座下。正趕上覺禪師上堂說法，於是問道：『清凈本然，為何忽然產生山河大地？』覺禪師反問道：『清凈本然，云何忽生山河大地？』子璇領悟，行禮感謝說：『願意侍奉您。』覺禪師對他說：『你的宗派衰落很久了，應該立志扶持，報答佛的恩德，不要因為宗派不同而有所隔閡。』子璇聽從了他的教誨。後來住在長水，門徒將近一千人，弘揚賢首宗的教義。撰寫《楞嚴經疏》十卷，御史中丞王隨為之作序並刊行，導致紙張價格上漲。朝廷賜號『楞嚴大師』。曾經對大眾開示說：『道不是通過言語形象可以得到的，禪不是通過擬議思量可以知曉的。會意通宗，沒有什麼特別的。』因此，兩個宗派都仰慕他。後來跏趺坐著示現疾病，用兩個甕合在一起，葬在真如院。兀朮入侵，打開觀看，發現指甲和頭髮纏繞全身，又重新埋葬而去。
《從雅少康傳》
從雅，錢塘人，賜號『法寶』。起初跟隨海月，學習『止觀』（Samatha-vipassana，佛教禪修的兩個主要方面，止是平靜，觀是洞察）。於是自己說：『言語華麗而行為污濁，是賢聖所呵斥的。』於是進入南山天王院，誦讀《法華經》，達到五藏，《金剛般若經》四藏，《彌陀經》十藏（合計五千四十八數，為一藏）。禮拜舍
【English Translation】 English version 'Kong' (空, emptiness) is the place for selecting talents, and 'Dajue' (大覺, great enlightenment) is the phrase for granting official positions. Many people recite it. He often practiced 'Samadhi' (三昧, a state of meditative consciousness), with a period of ninety days. During the practice, burning charcoal was placed in braziers at the four corners. When feeling tired, he would soak his hands in the braziers. Only three of his ten fingers remained. In the third year of Chongning, he was granted the title 'Great Master of Dharma Treasure' (法寶大師). During the Shaoxing period, he was posthumously named 'Repentance Master Zen Wisdom Cloud' (懺主禪慧云).
Biography of Dharma Master Changshui
Zixuan, a native of Xiuzhou, recited the 'Surangama Sutra' (楞嚴經) incessantly since he was tonsured. He studied with Dharma Master Hongmin, and when he reached 'the two aspects of movement and stillness, clearly not arising,' he had an insight. He said to Hongmin, 'Knocking on emptiness and striking wood still fall into the trap of words; raising the eyes and eyebrows has already become deliberation. Removing these two paths is the only way to accord with this meaning.' Hongmin stroked him and confirmed his statement. However, wanting to explore the source of Zen, he did not know where to go. Hearing that Zen Master Langye Jue's (瑯玡覺禪師) virtue was highly regarded in his time, he went to his seat. He encountered the Zen Master giving a lecture, so he asked, 'The pure and original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Zen Master Jue retorted, 'The pure and original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Zixuan understood, bowed, and thanked him, saying, 'I am willing to serve you.' Zen Master Jue said to him, 'Your sect has been declining for a long time. You should aspire to support it and repay the Buddha's kindness. Do not be separated by different sects.' Zixuan followed his teachings. Later, he lived in Changshui, with nearly a thousand disciples, propagating the teachings of the Xianshou School. He wrote a commentary on the 'Surangama Sutra' in ten volumes, which was prefaced and published by Wang Sui, the Censor-in-chief, causing the price of paper to rise. He was granted the title 'Great Master of Surangama' (楞嚴大師). He once instructed the assembly, 'The Dao cannot be obtained through words and images, and Zen cannot be known through deliberation. Understanding the meaning and comprehending the principle is nothing special.' Therefore, the two sects admired him. Later, he sat in the lotus position, showing illness, and was buried in the Zhenru Monastery in two urns. When Wushu invaded, they opened it and saw that his nails and hair were wrapped around his body, and they reburied him.
Biography of Congya Shaokang
Congya, a native of Qiantang, was granted the title 'Dharma Treasure' (法寶). He initially followed Haiyue and studied 'Samatha-vipassana' (止觀, calming and insight meditation). Then he said to himself, 'Elegant words and impure actions are condemned by the wise and holy.' So he entered the Tianwang Monastery in Nanshan and recited the 'Lotus Sutra' (法華經), reaching five 'zang' (藏, collections), four 'zang' of the 'Diamond Sutra' (金剛般若經), and ten 'zang' of the 'Amitabha Sutra' (彌陀經) (a total of five thousand and forty-eight counts, making one 'zang'). He prostrated before the relics.
利塔十遍(合八萬四千拜。為一遍)。禮釋迦三十萬。拜。彌陀百萬拜。佛號五千萬聲。禮法華。一字三拜者三過。心期凈土一生。坐不背西。憲使無為楊杰。為制安樂國贊三十章。以美之。其一云。凈土周沙界。何勞獨指西。但能從一入。處處是菩提。師欲廣化世俗。遂于受業凈住寺。圖九品三輩。刻其贊于石。觀者皆知感化。一日無病。趺坐而逝。有天樂鳴空。異香入室之瑞。
少康。不知何許人。姓周。賜號廣道禪師。行化至江陵。遇一僧曰。汝緣在睦州。言訖不見。遂至睦州。日乞食城中。得錢誘小兒。誦阿彌陀佛。一聲與一錢。多念多與。未見乏少。後於山顛建道場。念響佛聲聞數里。每唸佛一聲。眾見佛從口出。坐逝之夕。有光燭烏龍山。山色為變白。
本如．子琳二公傳
本如。四明句章人。初依學法智。于千眾中。有少俊聲。嘗請益經義。法智曰。為我作知事三年。卻向汝道。暨事畢。復以為請。法智。厲聲一喝。復呼云。本如。師豁然有悟。為頌曰。處處逢歸路。頭頭復故鄉。本來成現事。何必待思量。法智肯之曰。向來若為汝說。豈有今日。祥符中。慈雲遷靈山。向法智。求可為繼。法智曰。當於眾中自擇之。慈雲。閱視至師。乃云。斯人可也。師至承天。大弘法道。歷三十
【現代漢語翻譯】 現代漢語譯本 利塔十遍（相當於八萬四千拜，作為一遍）。禮拜釋迦牟尼佛三十萬次。禮拜阿彌陀佛一百萬次。唸誦佛號五千萬聲。禮拜《法華經》，一字三拜，共三遍。心中期望往生凈土，一生坐著都不背對西方。憲使無為楊杰，為他製作了《安樂國贊》三十章，來讚美凈土。其中一句說：『凈土周遍沙界，何必特指西方。只要能從一門深入，處處都是菩提。』大師想要廣泛教化世俗之人，於是在他接受佛法的凈住寺，繪製了九品三輩的影象，並將贊文刻在石頭上。觀看的人都知道受到感化。有一天，他無疾而終，跏趺坐化。有天樂在空中鳴響，奇異的香氣充滿房間的祥瑞之兆。
少康（Shaokang），不知是哪裡人，姓周。被賜予稱號廣道禪師（Guangdao Chanshi）。他行腳教化到江陵，遇到一位僧人說：『你與睦州有緣。』說完就不見了。於是他到了睦州，每天在城中乞討食物，得到錢就引誘小孩子唸誦阿彌陀佛（Amitabha）。唸一聲給一文錢，念得多給得多，從未感到缺少。後來在山頂建立道場，唸佛的聲音響徹數里。每次唸佛一聲，眾人都看見佛從他口中出來。圓寂的晚上，有光芒照亮烏龍山，山色都變為白色。
本如（Benru）和子琳（Zilin）二公的傳記
本如，是四明句章人。起初跟隨法智（Fazhi）學習佛法，在眾多僧人中，以年輕俊秀而聞名。曾經請教經義，法智說：『為我做知事三年，之後再告訴你。』等到三年期滿，再次請求，法智厲聲一喝，又呼喚道：『本如！』本如禪師豁然開悟，作偈頌道：『處處逢歸路，頭頭復故鄉。本來成現事，何必待思量。』法智認可了他的開悟，說：『先前如果為你解說，豈有今日？』祥符年間，慈雲（Ciyun）想要遷往靈山，向法智請求推薦繼承人。法智說：『應當在眾人中自己選擇。』慈雲閱視眾人，看到本如禪師，就說：『這個人可以。』本如禪師到承天寺后，大力弘揚佛法，歷時三十
【English Translation】 English version Lita recited the ten repetitions (equivalent to 84,000 prostrations, counted as one repetition). He prostrated to Shakyamuni (Shijiamouni) 300,000 times. He prostrated to Amitabha (Amituofo) 1,000,000 times. He chanted the Buddha's name 50,000,000 times. He paid homage to the 'Lotus Sutra', prostrating three times for each word, for a total of three cycles. He aspired to be reborn in the Pure Land in this lifetime, and always sat facing west. Yang Jie, the Commissioner of An撫, composed thirty chapters of 'Eulogies to the Land of Bliss' to praise it. One of them says: 'The Pure Land pervades all realms, why bother pointing specifically to the West? If one can enter deeply through one path, everywhere is Bodhi.' The master wanted to widely transform the secular world, so at the Jingzhu Temple where he received the precepts, he painted images of the Nine Grades and Three Categories of rebirth, and engraved the eulogies on stone. Those who saw it were all inspired. One day, he passed away without illness, sitting in the lotus position. There were auspicious signs of heavenly music resounding in the sky and a strange fragrance filling the room.
Shaokang, it is not known where he was from, his surname was Zhou. He was given the title of Zen Master Guangdao. He traveled and taught to Jiangling, where he met a monk who said: 'Your affinity is with Muzhou.' After saying this, he disappeared. So he went to Muzhou, begging for food in the city every day. He used the money he obtained to entice children to chant 'Amitabha'. He gave one coin for each recitation, and more for more recitations, never lacking. Later, he built a monastery on a mountain peak, and the sound of his chanting Buddha's name could be heard for several miles. Every time he chanted the Buddha's name, people saw a Buddha emerging from his mouth. On the night of his passing, light illuminated Wulong Mountain, and the color of the mountain turned white.
Biographies of Benru and Zilin
Benru was from Gouzhang in Siming. He initially studied the Dharma under Fazhi. Among the many monks, he was known for his youth and talent. He once asked for clarification on the meaning of the scriptures. Fazhi said: 'Work as my attendant for three years, and then I will tell you.' When the three years were up, he asked again. Fazhi shouted loudly and then called out: 'Benru!' Zen Master Benru suddenly attained enlightenment and composed a verse: 'Everywhere I meet the road home, in everything I return to my origin. The original state is already manifest, why wait for contemplation?' Fazhi acknowledged his enlightenment, saying: 'If I had explained it to you before, would you have this today?' During the Xiangfu era, Ciyun wanted to move to Lingshan and asked Fazhi to recommend a successor. Fazhi said: 'You should choose one yourself from among the monks.' Ciyun looked over the monks and, seeing Zen Master Benru, said: 'This person is suitable.' After Zen Master Benru arrived at Chengtian Temple, he greatly promoted the Dharma, for a period of thirty
年。眾嘗五六百人。離言顯法。法智用掣電之機。繼闡求人。慈雲具擇法之眼。教未嘗不為禪也。更有禪而為教。如永明長水者。后如公。百年則有子琳。琳。升佛智裕公之堂。得言外之旨。故於講演。惟提大意。揭綱宗。不沾泥於名相。使聞者恍然自得。皆知道之在己。不關文字。而又不外文字也。雖老禪宿德。無不趨下風。聆謦欬。皆服其辯。而厭其心。大慧杲公醉心焉。嘗謂師曰。時人秪知老侄有教。徑山卻許老侄有禪。杲于裕同嗣佛果。故稱師為侄云。仍為師。題其真曰。悟得旋陀羅尼三昧。於一切法得大自在。舌端之上海波翻。第一義諦無違背。孝宗乾道元年春。召師問道。上曰。朕欲讀經。以何為要。師曰。金剛圓覺最為要道。曰。參禪如何。師曰。禪須自悟。曰以何為功。師曰。澄寂身心。久當自契。上說。一日謂門人曰。吾為首座十八年。日課蓮經一部。夢間嘗見普賢。住持以來。無復夢見。信知領徒損己。其言有徴。又半載。書偈而化。
思悟．慧舟傳
思悟。錢塘人。侍慈雲最久。深達觀道。嘗以咒水愈人疾。求者如市。當課誦時。身及奉像。俱出舍利。天聖三年。慈雲欲以智者教卷求入藏。文穆王公。將聞之朝。悟曰。此非嘗事也。小子將助之。乃繪千手大悲像。課咒以誓曰。事
【現代漢語翻譯】 現代漢語譯本： 那一年，常有五六百人聚集在一起，用超越言語的方式來闡明顯揚佛法。法智禪師運用如閃電般敏銳的機鋒，接續開導前來求法之人。慈雲法師具備選擇正法的慧眼，他的教導沒有不與禪相契合的。更有一些人以禪為基礎而弘揚教法，比如永明延壽禪師和長水子璇禪師。後來像思悟禪師這樣，慈雲法師圓寂百年後有子琳禪師。子琳禪師登上佛智裕禪師的法堂，領會了言語之外的真意，所以在講經說法時，只提綱挈領，揭示宗旨，不拘泥於名相，使聽聞者恍然大悟，都明白道就在自己心中，不依賴文字，但也不離文字。即使是年老的禪師和有德行的高僧，沒有不謙遜地聽他講法，佩服他的辯才，而心悅誠服。大慧宗杲禪師對他非常傾心，曾經對思悟禪師說：『世人只知道老侄您精通教理，逕山寺卻認可老侄您通達禪法。』宗杲禪師與佛智裕禪師同爲佛果克勤禪師的法嗣，所以稱思悟禪師為侄子。宗杲禪師還為思悟禪師題寫畫像贊曰：『領悟了旋陀羅尼三昧（Samadhi，一種禪定狀態），於一切法中獲得大自在。舌尖之上如海浪翻騰，第一義諦（Paramārtha，佛教的最高真理）沒有絲毫違背。』孝宗乾道元年春天，皇帝召見思悟禪師問道：『朕想讀經，以什麼為要？』思悟禪師說：『《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）和《圓覺經》（Yuanjue Sutra）最為重要。』皇帝問：『參禪應該如何做？』思悟禪師說：『禪需要自己去領悟。』皇帝問：『以什麼為功？』思悟禪師說：『澄凈身心，長久下去自然會契合。』皇帝曾經對門人說：『我做首座十八年，每天誦讀一部《蓮華經》（Lotus Sutra），夢中曾經見到普賢菩薩（Samantabhadra）。自從住持寺院以來，再也沒有夢見。』相信知道領徒會損耗自己的修行，他的話是有應驗的。又過了半年，思悟禪師寫下偈頌后圓寂。
思悟禪師，慧舟所傳。
思悟禪師，是錢塘人，侍奉慈雲法師最久，深刻通達觀道。曾經用咒水治癒人的疾病，求醫的人像趕集一樣。當他誦經的時候，他的身體和所供奉的佛像，都放出舍利（Śarīra，佛教聖物）。天聖三年，慈雲法師想把智者大師的教卷請求收入藏經，文穆王公準備上奏朝廷。思悟禪師說：『這不是一件容易的事，我將幫助您。』於是畫了千手大悲像，唸誦咒語發誓說：『事
【English Translation】 English version: That year, there were often five or six hundred people gathered together, manifesting the Dharma in a way that transcends words. Dharma Master Fazhi used lightning-fast wit to continue guiding those who came seeking the Dharma. Dharma Master Ciyun possessed the wisdom eye to select the correct Dharma, and his teachings were always in harmony with Chan (Zen). There were also those who used Chan as a foundation to propagate the teachings, such as Chan Master Yongming Yanshou and Chan Master Changshui Zixuan. Later, like Chan Master Siwu, a hundred years after Dharma Master Ciyun's passing, there was Chan Master Zilin. Chan Master Zilin ascended the Dharma hall of Buddha Wisdom Yu, comprehending the true meaning beyond words. Therefore, when lecturing on the scriptures, he only grasped the key points and revealed the essence, not getting bogged down in terminology, so that listeners would suddenly understand that the Dao (the Way) is within themselves, not dependent on words, but also not separate from words. Even old Chan masters and virtuous monks all humbly listened to his teachings, admiring his eloquence and being sincerely convinced. Chan Master Dahui Zonggao was very fond of him and once said to Chan Master Siwu, 'People only know that you, my nephew, are proficient in doctrine, but Jingshan Temple recognizes that you, my nephew, are versed in Chan.' Zonggao and Yu were both Dharma heirs of Buddha Fruit Keqin, so he called Siwu his nephew. Zonggao also inscribed a portrait praise for Siwu, saying, 'Enlightened to the Samadhi (Samadhi, a state of meditative consciousness) of the Revolving Dharani, attaining great freedom in all Dharmas. The tip of the tongue is like waves churning in the sea, the ultimate truth (Paramārtha, the highest truth in Buddhism) is not violated in the slightest.' In the spring of the first year of the Qian Dao era of Emperor Xiaozong, the emperor summoned Siwu and asked, 'I want to read the scriptures, what is most important?' Siwu said, 'The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) and the Yuanjue Sutra (Yuanjue Sutra) are the most important.' The emperor asked, 'How should one practice Chan?' Siwu said, 'Chan needs to be realized by oneself.' The emperor asked, 'What is the merit?' Siwu said, 'Purify the body and mind, and after a long time, you will naturally be in accord.' The emperor once said to his disciples, 'I have been the head monk for eighteen years, reciting a Lotus Sutra (Lotus Sutra) every day, and I once saw Samantabhadra Bodhisattva (Samantabhadra) in a dream. Since becoming the abbot of the monastery, I have never dreamed of him again.' Believing that leading disciples would deplete his own practice, his words were verified. Half a year later, Siwu wrote a verse and passed away.
Siwu, transmitted by Huizhou.
Siwu was a native of Qiantang, serving Dharma Master Ciyun for the longest time, deeply understanding the path of contemplation. He once used mantra water to cure people's illnesses, and those seeking treatment were like a market. When he recited the scriptures, his body and the Buddha statues he enshrined all emitted Śarīra (Śarīra, Buddhist relics). In the third year of the Tiansheng era, Dharma Master Ciyun wanted to request that the teachings of Zhiyi be included in the Tripitaka. Prince Wenmu was preparing to report this to the court. Siwu said, 'This is not an easy task, I will help you.' So he painted an image of the Thousand-Hand Guanyin and recited mantras, vowing, 'The matter'
果遂當焚軀為報。會公薨。悟咒益精。明年得旨。師喜甚。積薪為樓。白慈雲求火種。云于爐中舉紅炭與之。引手以承。了無難色。即入薪樓。火滅后。袈裟覆體。儼然如生。云乃加香木。行咒愿以焚之。隨𦦨而化。五色舍利無數。慈雲為贊。以刻石曰悟也吾徒。荷法捐軀。其𦦨赫赫。其樂愉愉。逮火將滅。儼如加趺。逮骨后碎。粲如圓珠。信古應有。今也則無。芳年三十真哉丈夫。
慧舟。丹丘人。棄家入道。勤行四三昧。天聖初。結同學十人。行大悲行法者三年。結十四人。行普賢行法者又三年。初入期。誓于像前曰。倘此三昧有成。當焚軀以效供養。行法既周。回故里。求證於神照。照欲全其重愿。諭道俗。輸香木成大𧂐。仲夏晦日。照囑之曰。法華尊施。爾克修之。梵網明晦。爾克遵之。惟繫心法界。身如火如。則一聚之燼。乃三昧之蘊。喜見精進。以奉凈明真供。唯子行焉。舟。奉教致謝。端坐薪塔。火光屬天。了無傾側。舍利晶耀。求者皆如其愿。火后收余骨瘞之。
仁岳傳
仁岳。霅川姜氏子。自號潛夫。聞法智南湖之化。往依為學。至水月橋。擲笠水中曰。吾所學不成。不復過此橋。法智器之。居以東廈。白晝焚膏。專事細繹。鄉書至悉投帳閣。未嘗啟視。因出境分衛。乘舟水行
【現代漢語翻譯】 現代漢語譯本： 果遂決定焚燒自身以報答（佛恩）。恰逢（會公）去世，（慧悟）唸誦咒語更加精進。第二年得到皇帝的旨意，（慧悟）非常高興，堆積木柴築成高樓，向慈雲（指慈雲遵式，北宋天臺宗僧人）求取火種。慈雲從爐中取出紅炭給他，（慧悟）伸出手去接，沒有絲毫為難之色。隨即進入柴樓，火滅之後，袈裟覆蓋身體，就像活著一樣。慈雲於是加上香木，唸誦咒語祈願后焚燒他，隨著火焰而化為灰燼，留下無數五色舍利。慈雲為此作贊，刻在石頭上說：『慧悟啊我的徒弟，爲了護持佛法而獻出生命，他的功德顯赫，他的內心快樂。直到火焰將要熄滅，仍然像在打坐一樣。直到骨頭燒碎之後，光彩如同圓珠。相信古代有這樣的事蹟，現在卻沒有了。芳齡三十，真是大丈夫。』 慧舟，丹丘人。拋棄家庭出家修行，勤奮地修習四種三昧（指常坐三昧、常行三昧、半行半坐三昧、非行非坐三昧）。天聖初年，與十個同學結伴，修行大悲行法三年。後來又與十四個人結伴，修行普賢行法又三年。剛開始修行時，在佛像前發誓說：『如果這三昧能夠修成，我應當焚燒自身來作為供養。』修行圓滿后，回到故鄉，向神照（指神照律師）求證。神照想要成全他重大的願望，告訴僧俗大眾，捐獻香木堆成大柴堆。仲夏月末的一天，神照囑咐他說：『《法華經》的尊貴佈施，你能夠修持它。《梵網經》的明與晦，你能夠遵守它。只要心繫法界，身體如同火一樣。那麼這一堆灰燼，就是三昧的蘊藏。歡喜地見到精進，以此來奉獻清凈光明的真實供養。希望你實行它。』慧舟，接受教誨表示感謝，端坐在柴塔上，火光直衝天空，沒有絲毫傾斜。舍利晶瑩閃耀，求取的人都如願以償。火化后收集剩餘的骨頭埋葬了。 仁岳傳 仁岳，霅川姜氏之子，自號潛夫。聽聞法智（指法智大師）在南湖的教化，前往依止學習。到達水月橋時，把斗笠扔進水中說：『我所學的如果不能成功，不再過這座橋。』法智器重他，讓他住在東廈。白天點燈，專心致志地研究佛經。家鄉的書信送到，全部扔進帳篷里，從不打開看。後來出外乞食，乘船在水上行走。
【English Translation】 English version: Guosui then decided to burn his body as a form of repayment (of the Buddha's grace). Coincidentally, (Lord Hui) passed away, and (Huiwu's) chanting of mantras became even more diligent. The following year, he received an imperial decree, and (Huiwu) was overjoyed. He piled up firewood to build a tower and sought a fire source from Ciyun (referring to Ciyun Zunshi, a Tiantai Buddhist monk of the Northern Song Dynasty). Ciyun took out a red-hot coal from the furnace and gave it to him. (Huiwu) reached out to receive it without the slightest hesitation. He then entered the firewood tower, and after the fire went out, his kasaya (robe) covered his body, as if he were still alive. Ciyun then added fragrant wood, chanted mantras, and prayed before cremating him. He turned to ashes in the flames, leaving behind countless five-colored sariras (relics). Ciyun composed a eulogy for this, which was engraved on a stone, saying: 'Huiwu, my disciple, sacrificed his life to uphold the Dharma. His merits are glorious, and his heart is joyful. Until the flames were about to die out, he still appeared to be in meditation. Until his bones were shattered, they shone like round pearls. I believe such deeds existed in ancient times, but not now. At the young age of thirty, he was truly a great man.' Huizhou, a native of Danqiu, abandoned his family to become a monk, diligently practicing the four Samadhis (referring to the constantly sitting Samadhi, constantly walking Samadhi, half-walking and half-sitting Samadhi, and neither walking nor sitting Samadhi). In the early years of Tiansheng, he formed a group of ten fellow practitioners and practiced the Great Compassion Practice for three years. Later, he formed a group of fourteen people and practiced the Universal Worthy Practice for another three years. At the beginning of his practice, he vowed before the Buddha statue, saying: 'If this Samadhi can be cultivated, I shall burn my body as an offering.' After completing his practice, he returned to his hometown and sought verification from Shenzhao (referring to Lawyer Shenzhao). Shenzhao wanted to fulfill his great vow and told the monastic and lay communities to donate fragrant wood to build a large pyre. On the last day of midsummer, Shenzhao instructed him, saying: 'The noble giving of the Lotus Sutra, you can cultivate it. The light and darkness of the Brahma Net Sutra, you can abide by it. As long as your mind is connected to the Dharma realm, your body is like fire. Then this pile of ashes is the essence of Samadhi. Joyfully see diligence, and use it to offer pure and bright true offerings. I hope you will carry it out.' Huizhou, accepting the teachings and expressing gratitude, sat upright on the firewood tower. The firelight soared into the sky without the slightest wavering. The sariras were crystal clear and radiant, and those who sought them all had their wishes fulfilled. After the cremation, the remaining bones were collected and buried. Biography of Renyue Renyue, the son of the Jiang family of Zhuochuan, styled himself Qianfu. Hearing of the teachings of Fazhi (referring to Master Fazhi) at Nanhu, he went to rely on him for learning. Upon reaching the Shuiyue Bridge, he threw his bamboo hat into the water, saying: 'If what I learn cannot succeed, I will not cross this bridge again.' Fazhi valued him and had him reside in the East Xia. He lit lamps during the day and devoted himself to studying the Buddhist scriptures. Letters from his hometown were all thrown into the tent and never opened. Later, he went out to beg for alms, traveling by boat on the water.
。偃臥舒足。豁然自得。若拓虛空。檣為之折。每請益函丈。擷大屧關大鑰。眾望風畏之。嘗與十同志。修請觀音三昧。因疾有間。宴坐靜室。恍如夢覺。自謂向之所學皆非。乃述三身壽量解。以難妙宗。道既不合。遂還浙陽靈山。慈雲攝以法裔。四明。乃加十三料簡。以斥之。師覆上十諫雪謗。往復不已。會昭慶有請。慈雲為詩以送之。學徒從往者半。云弗之止。既遷石壁。復徙靈芝。時法智已歸寂。師臨眾自詫曰。只因難殺四明師。誰向靈芝敢開口。有仁行人自永嘉。請居凈社。一住十年。大弘法化。以年老還鄉。霅守請主祥符。觀察使劉崇廣。為奏命服。樞密使胡宿。為請凈覺之號。晚年專修凈業。然三指供佛。持律至嚴。不以事易節。創隱淪堂休室。以為燕居。治平元年春。謂門人曰。我翌日午刻當行。至其時。說偈。安坐而化。塔全身於何山之西。師著述甚富。尤精於楞嚴。故注筆甚勤。有會解十卷。熏聞記五卷。文句三卷。又為說題並懺儀等書。世師家者。可久靈照別具。
惟巳傳
惟巳。字亞休。邛州蒲頓人。姓仇氏。自童時。趨尚高遠。無所嗜好。惟喜佛事。不敕之而自率。父母知其異根也。俾𨽻大邑靜林僧籍。事仁普為師。落髮受具。入成都講。庠習經論。通曉奧義。七年而還舊居。
【現代漢語翻譯】 現代漢語譯本：他偃臥舒展雙足，豁然開朗，如同開闊的虛空一般，世俗的船帆為之折斷。他經常向德高望重的人請教，掌握了開啟佛法大門的鑰匙。人們都敬畏他。他曾與十位同道，一同修習請觀音三昧。因病稍有停頓，便在安靜的房間里靜坐，恍惚間如夢初醒。他自認為過去所學都不是正法，於是著述《三身壽量解》，來詰難妙宗。因為道義不合，於是返回浙陽靈山。慈雲想用後輩的身份來接納他，四明法師於是加上十三條辨析，來駁斥他。他再次呈上十條諫言來洗雪誹謗，往復辯論不止。恰逢昭慶寺有邀請，慈雲法師作詩送他前去，學徒跟隨他前往的有一半，慈雲法師也沒有阻止。他先遷居石壁，又遷居靈芝。當時法智法師已經圓寂，他面對大眾自誇說：『只因爲難倒了四明法師，誰還敢在靈芝開口？』有位行仁義的人從永嘉來，邀請他居住在凈社，一住就是十年，大力弘揚佛法。因為年老而返回家鄉，霅州的太守邀請他主持祥符寺，觀察使劉崇廣為他上奏請求賜予官服，樞密使胡宿為他請求賜予凈覺的稱號。晚年專心修習凈土法門，用三根手指供佛，持守戒律極其嚴格，不因任何事情改變自己的節操。他建立了隱淪堂休室，作為自己閑居的地方。治平元年春天，他對門人說：『我明天午時將要離去。』到了那個時候，說完偈語，安詳坐化。全身塔葬在何山的西邊。他的著作非常豐富，尤其精通《楞嚴經》，所以註釋非常勤奮，有《會解》十卷，《熏聞記》五卷，《文句》三卷，又著有《說題》以及《懺儀》等書。世世代代學習他的人，可以長久地傚法靈照法師的獨特之處。
惟巳傳
惟巳，字亞休，邛州蒲頓人，姓仇氏。從小時候起，就追求高尚遠大的目標，沒有什麼嗜好，只喜歡佛事，不用督促自己就會主動去做。父母知道他有異於常人的根性，讓他隸屬於大邑靜林寺的僧籍，拜仁普為師。剃度受戒后，進入成都的講習場所學習經論，通曉其中的奧義。七年後返回原來的住處。
【English Translation】 English version: He reclined and stretched his feet, feeling enlightened, as vast as the open sky, worldly sails were broken because of him. He often sought advice from respected elders, grasping the key to unlock the great gate of Dharma. People revered and feared him. He once practiced the Samadhi of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) with ten like-minded companions. After a brief interruption due to illness, he meditated in a quiet room, feeling as if awakening from a dream. He considered his past learning to be incorrect, and thus wrote 'A Commentary on the Three Bodies and Lifespans' to challenge Miaozong. Since their doctrines were incompatible, he returned to Lingshan in Zheyang. Ciyun attempted to accept him as a junior disciple, but Siming added thirteen critiques to refute him. He then submitted ten remonstrances to clear his name, engaging in repeated debates. Coincidentally, Zhaoqing Temple extended an invitation, and Ciyun wrote a poem to send him off, with half of the students following him, which Ciyun did not prevent. He first moved to Shibi, then to Lingzhi. At that time, Fazhi had already passed away. Standing before the assembly, he boasted: 'Only because I defeated Master Siming, who dares to speak in Lingzhi?' A benevolent person from Yongjia invited him to reside in the Pure Land Society, where he stayed for ten years, greatly propagating the Dharma. Due to old age, he returned to his hometown. The prefect of Zha invited him to preside over Xiangfu Temple, and the investigating censor Liu Chongguang petitioned for him to be granted official robes, while the privy councilor Hu Su petitioned for him to be granted the title of 'Pure Awareness'. In his later years, he devoted himself to the Pure Land practice, offering incense with three fingers, and upholding the precepts with utmost strictness, never compromising his principles for any reason. He established the Yinlun Hall and rest chamber as his place of leisure. In the spring of the first year of the Zhiping era, he told his disciples: 'I will depart at noon tomorrow.' When the time came, he recited a verse and passed away peacefully in a seated posture. His entire body was enshrined in a pagoda west of Mount He. His writings are extensive, especially his expertise in the Śūraṅgama Sūtra (楞嚴經), so his annotations were very diligent, including ten volumes of 'Comprehensive Explanations', five volumes of 'Records of Heard Teachings', and three volumes of 'Commentaries on Sentences', as well as books on 'Explanations of Topics' and 'Repentance Rituals'. Those who study him for generations can emulate the uniqueness of Master Lingzhao for a long time.
The Biography of Weiyi
Weiyi, styled Yaxiu, was a native of Putun in Qiongzhou, with the surname Qiu. From childhood, he pursued lofty and distant goals, having no particular hobbies, only delighting in Buddhist affairs, which he pursued without being urged. His parents knew he had extraordinary roots, so they assigned him to the monastic register of Jinglin Temple in Dayi, where he served Renpu as his teacher. After tonsure and ordination, he entered the lecture halls of Chengdu to study scriptures and treatises, thoroughly understanding their profound meanings. After seven years, he returned to his former residence.
其所止悉荒落不治。陳屋數間。腐椽破壁。欹斜罅漏。巳恬然處其中。無厭色。鄉人胡惟岳者。高世之士。與巳游處甚厚。以詩相往來。巳嘗以詩見邑宰秘書丞勝喬。喬來謝。見庭廡壞裂。殆不可坐。起倡邑人為修之。巳德業日遠已。事外遇物感興時亦作詩。其句度夷澹精粹。與人語和軟。未嘗輒迕人。出入縣中六十年。亦未嘗以愛惡置利害於其間。素堅強少疾。狀貌修偉。慈恕溫裕。人無少長。咸愿見之。見必拜伏欣喜。丁寧留連。為誨諭。慰滿而後去。一日戒弟子。惡不宜為。善不宜失。語已攝足趺坐而逝。搖挽莫動。嶷如塑刻。年八十六。治平元年十月也。四眾。以真身建蘇涂。而扄藏之。使來者觀相起善焉。文與可。吊之曰。余往年嘗居郡幕。識師甚熟。后復來權州事。師則已化矣。歸日枉道過邑。詣師塔下。旋繞瞻禮。悲悼嘆息。雖師之面目如生。而師之語言已不聞矣。為銘其塔。
元凈傳
元凈。字無象。杭州於潛徐氏子。生而左肩肉起。如袈裟絳。八十一日乃沒。十歲出家。十八就學于慈雲。不數年而齒高第。嗣謁明智。嘗于講次。聞法感悟。泣下如雨。代述。十五年。杭守呂溱。請住大悲閣。奏賜紫衣辨才之號。嘉祐中。中翰沈遘撫杭。以上竺宜講宣奉師居之。學徒大集。鑿山增室。幾
【現代漢語翻譯】 現代漢語譯本： 他所居住的地方都已荒廢破敗，無人修繕。只有幾間舊屋，腐朽的椽子，破損的墻壁，傾斜歪倒，到處是縫隙。但他卻安然地住在其中，沒有厭倦之色。鄉人胡惟岳，是一位高尚之士，與他交往甚密，常以詩歌互相贈答。他曾經將詩作呈給縣宰秘書丞勝喬，勝喬前來拜謝，看到庭院房屋破敗不堪，幾乎無法坐下，便倡議鄉人為他修繕。他的德行和事業日益精進，在事外遇到事物而有所感觸時，也會作詩。他的詩句平淡而精粹。與人說話溫和柔順，從未曾冒犯過別人。出入縣中六十年，也從未曾因為個人的喜好或厭惡而將利害置於其中。他一向身體強健，很少生病，容貌修長偉岸，慈祥寬容，溫和謙遜。人們無論老少，都願意見到他。見到他必定拜倒，感到欣喜，再三懇求他留下，聽取他的教誨，得到安慰和滿足后才離去。有一天，他告誡弟子：『壞事不應該做，好事不應該不做。』說完，便盤腿而坐，安然逝去。搖動他的身體也紋絲不動，就像泥塑的一樣。享年八十六歲，是治平元年十月。四眾弟子用他的真身建造了蘇涂（stupa，佛塔），並將他安放在其中，使後來的人看到他的相貌而生起善念。文與可（Wen Yu Ke，人名）弔唁他說：『我往年曾經在郡幕中任職，與大師非常熟悉。後來又來權州處理事務，大師已經圓寂了。回程時特意繞道經過貴邑，到大師的塔下，繞塔瞻仰，悲傷嘆息。雖然大師的面容栩栩如生，但已經聽不到大師的教誨了。』於是為他的塔撰寫了銘文。
元凈傳
元凈（Yuan Jing，人名），字無象（Wu Xiang，字），是杭州於潛徐氏之子。出生時左肩上有一塊肉隆起，像袈裟的絳帶。八十一日後才消失。十歲出家，十八歲到慈雲（Ci Yun，地名）學習。沒過幾年就學業優異。後來拜謁明智（Ming Zhi，人名），曾經在聽講時，聽到佛法而有所感悟，哭泣如雨。代替述職十五年。杭州太守呂溱（Lv Qin，人名）請他住持大悲閣（Da Bei Ge，地名），上奏朝廷賜予他紫衣辨才（Zi Yi Bian Cai，稱號）的稱號。嘉祐年間，中翰沈遘（Shen Gou，人名）安撫杭州，認為上竺（Shang Zhu，地名）適合講經說法，便請奉他居住在那裡。學徒大量聚集，開鑿山石，增建房屋，幾乎...
【English Translation】 English version: The places where he stayed were all desolate and untended. There were only a few old houses, with rotten rafters, broken walls, leaning and dilapidated, full of cracks. Yet he lived there peacefully, without any sign of displeasure. A villager named Hu Wei Yue (Hu Wei Yue, a person's name), a man of noble character, had a close relationship with him, exchanging poems with each other. He once presented his poems to the county magistrate's secretary Cheng Sheng Qiao (Cheng Sheng Qiao, a person's name), who came to thank him. Seeing the courtyard houses dilapidated and almost uninhabitable, he initiated a repair project by the villagers. His virtue and career advanced day by day, and when he encountered things that moved him, he would also write poems. His verses were plain and refined. He spoke to people gently and softly, never offending anyone. He entered and exited the county for sixty years, never placing personal likes or dislikes between benefits and harms. He was always strong and rarely ill, with a tall and dignified appearance, kind and tolerant, gentle and modest. People, young and old, all wished to see him. Upon seeing him, they would bow down, feeling joyful, repeatedly asking him to stay, listening to his teachings, and leaving only after being comforted and satisfied. One day, he warned his disciples: 'Evil should not be done, and good should not be neglected.' After speaking, he sat cross-legged and passed away peacefully. Shaking his body did not move him at all, like a clay sculpture. He lived to the age of eighty-six, in the tenth month of the first year of the Zhi Ping era. The fourfold assembly built a stupa (stupa, a Buddhist monument) with his true body and placed him inside, so that those who came later would see his appearance and generate good thoughts. Wen Yu Ke (Wen Yu Ke, a person's name) mourned him, saying: 'I once served in the county government in previous years and was very familiar with the master. Later, I came to Quan Zhou to handle affairs, and the master had already passed away. On the way back, I made a detour to your county, to the master's pagoda, circling and paying homage, grieving and sighing. Although the master's face is lifelike, his teachings can no longer be heard.' So he wrote an inscription for his pagoda.
Biography of Yuan Jing
Yuan Jing (Yuan Jing, a person's name), styled Wu Xiang (Wu Xiang, a style name), was the son of the Xu family of Yu Qian in Hangzhou. At birth, he had a piece of flesh raised on his left shoulder, like the tassel of a kasaya (kasaya, a Buddhist robe). It disappeared after eighty-one days. He became a monk at the age of ten and studied at Ci Yun (Ci Yun, a place name) at the age of eighteen. Within a few years, he excelled in his studies. Later, he visited Ming Zhi (Ming Zhi, a person's name), and once, while listening to a lecture, he was moved by the Dharma and wept like rain. He served as a substitute for fifteen years. The governor of Hangzhou, Lv Qin (Lv Qin, a person's name), invited him to reside at Da Bei Ge (Da Bei Ge, a place name), and petitioned the court to grant him the title of Zi Yi Bian Cai (Zi Yi Bian Cai, a title). During the Jia You era, Zhong Han Shen Gou (Shen Gou, a person's name) pacified Hangzhou, believing that Shang Zhu (Shang Zhu, a place name) was suitable for preaching the Dharma, so he invited him to reside there. A large number of students gathered, excavating mountains and adding rooms, almost...
至萬礎。熙寧三年。杭守祖無擇。坐獄于槜李。師以鑄鐘例被追辯。既而得釋還山。又有利山門。施資之厚者。倚權以奪之。眾亦隨散。逾年其人以敗。聞朝廷復𢌿師。眾復集。趙清獻公。與師為方外友。為之贊曰。師去天竺。山空鬼哭。天竺師歸。道場重輝。未幾。謝居南山之龍井。其後間一出。應南屏與靈山祖場。俯就眾誠耳。皆坐席未暖而還。元祐四年。東坡治杭。嘗問師曰。北山如師道行者幾人。師曰。沙門多密行。非可盡識。坡子迨生四歲。不能行。請師落髮。摩頂數日即善步。嘉興令陶彖有子。得魅疾。師適至秀。彖袖香䖍請。因杖策隨至其家。兒病方劇。師趺坐。引而問曰。汝居何地。而來至此。答曰。會稽之東。卞山之陽。是吾之宅。古木蒼蒼。曰。汝姓誰氏。答曰。吳王山上無人處。幾度臨風學舞腰。曰。汝柳姓乎。乃囅然而笑。師良久呵曰。汝無始以來。迷己逐物。為物所轉。溺於淫邪。流浪千劫。不自解脫。入魔趣中。橫生災害。延及無辜。汝今當知魔即非魔。魔即法界。我今為汝。宣說首楞嚴秘密神咒。汝當諦聽。痛自悔恨。訟既往過愆。返本來清凈。示訖。遂號泣不復有云。自是兒帖然。凡人病患魔祟。師咒水灑之。無不立愈。是皆道德淳厚所致也。將示寂。乃入方圓庵宴坐。謝賓客止言
語飲食。至七日。出偈告眾。即右脅吉祥臥。奄然而逝。時元祐六年九月晦日也。壽八十一。適符絳沒之數。塔于本山。東坡。命子由為之銘。師講說不間晝夜。嘗曰。鬼神。威德不具者。晝不得至。夜中人靜。庶幾能聽。焚指供佛。左三右二。有欲效之者。師止之曰。如我乃可修西方凈業。未嘗須臾廢。或禱大士求放光。光隨現。沙門熙仲對食。視師眉間有光。遽起攬之。得舍利數粒。後人常于師臥處得之。有李生辯而無行。欲從師出家。東坡為之請。未言其名。力拒不許。若先知然。秀州狂僧號回頭。以左道惑眾。宣言欲建大塔。為吳人植福。施者云委。以師不可欺。憚于入杭。先遣使愿以錢十萬供僧。師答曰。承以建塔凈財欲飯僧。教有明文。不許互用。狂人大慚。而止。
繼忠．左伸傳
繼忠。字法臣。永嘉丘氏子。父母求嗣佛祠。同夢一僧授以好子云。螺溪尊者。寄汝養之。母娠。即厭葷血。幼見佛像必致敬。八歲得度。即詣南湖。依廣智學。勞苦得疾。乃行請觀音三昧。感大士放光以水灌頂。其疾即愈。既而洞悟教觀。廣智深契之。時令代講。雪竇顯禪師。見而嘆曰。四明之道。為有傳矣。永嘉士庶。請居開元東閣。遷妙果。慧安退隱。江心嗣。又出主西湖法明。學者驟集。有欲革大其居者
【現代漢語翻譯】 現代漢語譯本： 他吃簡單的食物和水。到了第七天，他寫了一首偈頌告訴大家，然後向右側吉祥臥（一種臥姿）躺下，安詳地去世了。那時是元祐六年九月的最後一天。享年八十一歲，恰好與符絳沒（一個歷史人物）的年齡相符。他的骨灰塔建在本山。蘇東坡讓他的兒子蘇轍為他寫墓誌銘。繼忠法師講經說法從不間斷，日夜不停。他曾經說過：『鬼神，如果威德不具足，白天不能靠近。只有在夜晚人靜的時候，或許才能聽到。』他焚燒手指供養佛，左手三次，右手兩次。有人想效仿他，法師阻止他們說：『像我這樣的人才可以修西方凈土的功業，一刻也不能荒廢。』有時他祈禱大士（觀音菩薩）放光，光就隨之顯現。沙門（出家人）熙仲在吃飯時，看到法師眉間有光，趕緊起身去抓，得到了幾粒舍利。後來人們常常在法師睡覺的地方找到舍利。有一個叫李生的，能言善辯但品行不好，想跟隨法師出家。蘇東坡替他請求，還沒說出他的名字，法師就堅決拒絕，好像事先知道一樣。秀州有個狂僧，自稱回頭，用邪門歪道迷惑大眾，揚言要建造大塔，為吳地的人民植福，施捨的人像云一樣聚集。因為知道法師不可欺騙，所以害怕進入杭州，先派人送來十萬錢，想供養僧眾。法師回答說：『承蒙您用建造佛塔的清凈錢財來供養僧眾，但佛教有明確的規定，不允許互相挪用。』狂僧非常慚愧，就停止了。
繼忠·左伸傳
繼忠，字法臣，是永嘉丘氏的兒子。他的父母在佛寺祈求子嗣，共同夢見一個僧人交給他們一個好孩子說：『螺溪尊者（指繼忠），寄養給你。』他的母親懷孕后，就厭惡葷腥。他從小見到佛像必定恭敬。八歲時出家，隨即前往南湖，依止廣智學習。因為勞累過度而生病，於是進行請觀音三昧（一種禪定方式），感應到大士（觀音菩薩）放光用水灌頂，他的病立刻痊癒。不久之後，他徹底領悟了教觀（佛教的教義和觀行），廣智非常認可他。當時讓他代替講經，雪竇顯禪師見到後感嘆說：『四明（地名，指寧波）的道，有傳人了。』永嘉的士紳百姓，請他住在開元寺的東閣，後來遷到妙果寺。慧安退隱后，他繼承了江心寺的住持。又出來主持西湖法明寺，學者迅速聚集。有人想擴建他的住所。
【English Translation】 English version: He ate simple food and water. On the seventh day, he composed a verse to inform everyone, then lay down in the auspicious lion posture (lying on the right side) and passed away peacefully. It was the last day of September in the sixth year of the Yuan祐 era. He lived to the age of eighty-one, which coincided with the age of Fu Tao Mo (a historical figure). His ashes were enshrined in a pagoda on this mountain. Su Dongpo (a famous writer) instructed his son Su Zhe to write his epitaph. Master Jizhong lectured and preached without interruption, day and night. He once said, 'Ghosts and spirits, if they do not possess sufficient power and virtue, cannot approach during the day. Only in the quiet of the night, perhaps, can they hear.' He burned his fingers as an offering to the Buddha, three times on the left hand and twice on the right. When someone wanted to imitate him, the Master stopped them, saying, 'Only someone like me can cultivate the pure land karma of the Western Paradise, and I cannot waste a moment. Sometimes he prayed to the Great Being (Avalokiteśvara Bodhisattva) for light, and the light would appear accordingly. The śrāmaṇa (monk) Xizhong, while eating, saw light between the Master's eyebrows and quickly got up to grab it, obtaining several śarīra (relics). Later, people often found śarīra where the Master slept. There was a man named Li, eloquent but lacking in virtue, who wanted to become a monk under the Master. Su Dongpo pleaded for him, but before he could say his name, the Master firmly refused, as if he knew beforehand. There was a crazy monk in Xiuzhou, called 'Turning Head,' who misled the masses with heterodox teachings, proclaiming that he would build a great pagoda to plant blessings for the people of Wu. Donors gathered like clouds. Knowing that the Master could not be deceived, he was afraid to enter Hangzhou and first sent an envoy with 100,000 coins, wanting to offer them to the monks. The Master replied, 'Thank you for wanting to use the pure funds for building a pagoda to feed the monks, but the Buddhist teachings have clear regulations that do not allow for mutual misappropriation.' The crazy monk was very ashamed and stopped.
Biography of Jizhong and Zuo Shen
Jizhong, styled Fachen, was a son of the Qiu family of Yongjia. His parents prayed for a son at a Buddhist temple and together dreamed of a monk giving them a good child, saying, 'Reverend Luoxi (referring to Jizhong), I entrust him to you to raise.' After his mother became pregnant, she disliked meat and blood. From a young age, he would always pay respects when he saw a Buddha image. He became a monk at the age of eight and immediately went to Nanhu to study under Guangzhi. He became ill due to overwork, so he practiced the Samadhi of Inviting Avalokiteśvara (a form of meditation), and he sensed the Great Being (Avalokiteśvara Bodhisattva) emitting light and pouring water on his head, and his illness was immediately cured. Soon after, he thoroughly understood the teachings and practices (Buddhist doctrines and practices), and Guangzhi deeply acknowledged him. At that time, he was asked to lecture in place of others, and Chan Master Xuedou Xian, upon seeing him, exclaimed, 'The Way of Siming (place name, referring to Ningbo) has a successor!' The gentry and common people of Yongjia invited him to reside in the East Pavilion of Kaiyuan Temple, and later he moved to Miaoguo Temple. After Huian retired, he succeeded as the abbot of Jiangxin Temple. He then came out to preside over Faming Temple in West Lake, and scholars quickly gathered. Someone wanted to expand his residence.
。師曰。施者方受其福。吾忍毀之乎。每歲正月上八。于郡中授菩薩戒。行放生事。士庶嘗至數萬人。每誓于眾曰。入吾道場。而皈命三寶者。縱未得道愿。生生世世。不失人身。正見出家。求無上道。行法華光明彌陀觀音三昧。日不虛過。誦咒救疾。神應莫測。每入市。坐者避席。行者避路。舉首加敬。稱為戒師。元豐五年十月八日。沐浴更衣。坐脫。人見赤光照澈空表。鳥雀悲鳴。三日不下。
左伸。臨海人。從東掖神照。授菩薩戒。及大乘法要。深有契悟。神照對眾。摩頂與記。自是嚴奉戒律。遇事不易其節。刻西方三聖像。旦夜虔事。誦法華。三千四百部。金剛經二萬過。紹聖二年秋。臥疾。命僧唱法華題。增授菩薩戒。尋夢三偉人。立於江皋。召己登舟。瞥然西邁。師知往生有期。乃命僧誦阿彌陀經。未徹即云。我已見佛光矣。遂沐浴更衣。戒左右。勿哭。勿逼吾前。稱佛結印而化。
從諫．希最二師傳
從諫。生處之松陽毛氏。幼見佛經。輒能自誦。父曰。再來人也。十九試法華得度。謁辯才。夙夜聽習。復依南屏于金山。問辯如流。南屏嘆曰。吾道。由子而行矣。熙寧中。講于明慶。徒眾日蕃。乃遷凈住。元豐初。處人建壽聖迎居之。越三年。辯才主南屏。自以年老。致師首眾。遂
【現代漢語翻譯】 現代漢語譯本： 老師說：『佈施的人才能夠獲得福報，我怎麼忍心去破壞它呢？』每年正月十八，在郡中傳授菩薩戒，舉行放生之事，士人和百姓常常多達數萬人。每次都向大眾發誓說：『進入我的道場，並且皈依三寶的人，即使沒有證得道果，也愿生生世世不失去人身，以正見出家，尋求無上道。』修行《法華經》、《光明經》、《彌陀經》、《觀音經》三昧，每天都不虛度。誦咒救治疾病，靈驗得不可測。每次進入市場，坐著的人會避開座位，行走的人會避開道路，舉起頭來表示尊敬，稱他為戒師。元豐五年十月初八，沐浴更衣，坐著圓寂。人們看見紅光照亮整個天空，鳥雀悲鳴，三天都沒有停止。 左伸，臨海人，跟隨東掖神照，接受菩薩戒以及大乘佛法的要義，深深地有所領悟。神照當著眾人，摩他的頭頂並給予印證。從此以後，他嚴格地奉行戒律，遇到事情也不改變他的節操。雕刻西方三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）的像，早晚虔誠地侍奉，誦《法華經》三千四百部，《金剛經》二萬遍。紹聖二年秋天，臥病在床，命令僧人唱誦《法華經》的題目，增加傳授菩薩戒。不久夢見三位偉人，站在江邊，召喚他登上船，忽然向西而去。左伸知道往生西方凈土的日期到了，於是命令僧人誦《阿彌陀經》，還沒有誦完就說：『我已經看見佛光了。』於是沐浴更衣，告誡左右的人，不要哭，不要靠近我的前面，稱念佛號，結手印而圓寂。 從諫、希最二位法師的傳記 從諫，出生在處州松陽的毛家。小時候看見佛經，就能自己誦讀。他的父親說：『這是再來人啊。』十九歲時通過考試誦讀《法華經》而得到度化。拜見辯才法師，早晚聽他講習佛法。又依止南屏法師于金山寺，問難辯論如流水一般。南屏法師感嘆說：『我的道，要靠你來弘揚了。』熙寧年間，在明慶寺講經，徒弟越來越多。於是遷到凈住寺。元豐初年，處州人建造壽聖寺，迎接他去居住。過了三年，辯才法師主持南屏寺，因為自己年老，推薦從諫法師為首座。
【English Translation】 English version: The teacher said, 'Only those who give alms receive blessings. How could I bear to destroy it?' Every year on the eighth day of the first month, he would transmit the Bodhisattva precepts in the prefecture and conduct life release ceremonies. The gentry and commoners often numbered in the tens of thousands. Each time, he would vow to the assembly, 'Those who enter my Dharma assembly and take refuge in the Three Jewels (Buddha, Dharma, Sangha), even if they have not attained enlightenment, I vow that in every lifetime, they will not lose their human form, will leave home with right view, and seek the unsurpassed path.' He practiced the Samadhi of the Lotus Sutra (Fahua Jing), the Golden Light Sutra (Guangming Jing), the Amitabha Sutra (Mituo Jing), and the Avalokitesvara Sutra (Guanyin Jing), never wasting a day. He recited mantras to cure illnesses, and his divine responses were unfathomable. Every time he entered the market, those who were sitting would yield their seats, and those who were walking would make way, raising their heads in reverence, calling him the Precept Master. On the eighth day of the tenth month of the fifth year of Yuanfeng (1082 AD), he bathed and changed his clothes, and passed away while sitting. People saw red light illuminating the entire sky, and birds chirping sadly, not stopping for three days. Zuo Shen, a native of Linhai, followed Dongye Shenzhao, receiving the Bodhisattva precepts and the essentials of the Mahayana Dharma, deeply attaining understanding. Shenzhao, in front of the assembly, touched his head and gave him confirmation. From then on, he strictly observed the precepts, never changing his principles when encountering matters. He carved images of the Three Saints of the West (Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva), serving them devoutly day and night, reciting the Lotus Sutra (Fahua Jing) three thousand four hundred times, and the Diamond Sutra (Jingang Jing) twenty thousand times. In the autumn of the second year of Shaosheng (1095 AD), he fell ill in bed, ordering monks to chant the title of the Lotus Sutra (Fahua Jing), and additionally transmit the Bodhisattva precepts. Soon he dreamed of three great men, standing on the riverbank, summoning him to board a boat, and suddenly heading west. Zuo Shen knew that the time of his rebirth in the Western Pure Land had arrived, so he ordered the monks to recite the Amitabha Sutra (Amituo Jing). Before they finished reciting, he said, 'I have already seen the Buddha's light.' Then he bathed and changed his clothes, instructing those around him not to cry, and not to crowd in front of him, reciting the Buddha's name, forming hand mudras, and passed away. Biographies of Monks Congjian and Xizui Congjian was born into the Mao family of Songyang in Chuzhou. As a child, upon seeing Buddhist scriptures, he could recite them himself. His father said, 'This is a reborn person.' At the age of nineteen, he passed the examination by reciting the Lotus Sutra (Fahua Jing) and was ordained. He visited the Dharma Master Biancai, listening and studying day and night. He also relied on the Dharma Master Nanping at Jinshan Temple, debating and arguing like flowing water. Dharma Master Nanping exclaimed, 'My Dharma, will be propagated by you.' During the Xining era, he lectured at Mingqing Temple, and his disciples grew in number daily. So he moved to Jingzhu Temple. In the early years of Yuanfeng, the people of Chuzhou built Shousheng Temple, welcoming him to reside there. After three years, Dharma Master Biancai presided over Nanping Temple, and because of his old age, he recommended Dharma Master Congjian as the head of the assembly.
舉以自代。元祐五年。上竺虛席。囑郡守。蒲宗孟曰。靈感勝蹟。非從諫不可。郡用其說。復為奏賜慈辯之號。大觀二年。辭歸壽聖。門學車溪普明等十人。詣師省候。師曰。諸子遠至。後會無期。老僧不如乘興便行。遂升座說法。書偈而逝。
希最。霅川施氏子。四歲出家。十五傳教觀于廣慈。同門畏愛。號為義虎。治平中。始敷講于嘉禾隆平。繼徙居勝果。有空室祟所棲。師咒土擲之。得片紙書。今被法遣。法力沒。當復來。數日擊物飏火。變怪百出。師訶之曰。不聞惱法師者。頭破作七分乎。乃為廣說輪轉因緣。眾僧聲咒為其破障。忽空中轟然。擲朱書云。漢朝烈士沈光。今知悔過謝罪。且云。蒙師法力。當往生它化天矣。自此遂絕。師因凈覺背宗。上十諫書。法智作解謗。凈覺復作雪謗。時法智在疾。不復答。凈覺在靈芝。對眾詫曰。只因難殺四明師。誰向靈芝敢開口。師不甘。乃作評謗。以極辯之。其略有云。近睹雪謗盛制。所謂救生法二身。雪增減二謗者也。然此書一往可觀。再言有失。解謗雖已煥然。雪謗猶自冰執。今據吾祖之格。以評阇黎之謬解。凈覺見之曰。四明之說。其遂行乎。元祐庚午秋。坐化。阇維得舍利數百。
系曰。慈辯雖教人。每與禪衲游。嘗問道于大通。通寄以書。發
【現代漢語翻譯】 現代漢語譯本：
用自己的行動來代替（別人）。元祐五年（公元1090年），上竺寺住持的位置空缺，（朝廷）囑託郡守蒲宗孟說：『靈感寺是著名的古蹟，非從諫法師不可。』郡守採納了他的建議，再次上奏朝廷賜予慈辯的稱號。大觀二年（公元1108年），（慈辯法師）辭別（上竺寺）回到壽聖寺。門下弟子車溪普明等十人，前去拜訪問候。慈辯法師說：『各位遠道而來，以後相見無期。老僧不如趁著興致就此離去。』於是升座說法，寫下偈語后圓寂。 希最，霅川（今浙江湖州）施氏之子。四歲出家，十五歲在廣慈寺傳教觀。同門師兄弟敬畏他，號為義虎。治平年間，開始在嘉禾隆平寺講經，後來遷居到勝果寺。寺里有一間空屋，有妖怪棲息。希最法師用咒語加持過的土塊投擲它，得到一片紙書，上面寫著：『現在被佛法遣送，佛法力量消失後，我還會再來。』過了幾天，（妖怪）敲擊東西，揚起火焰，變出各種怪異的事情。希最法師呵斥它說：『沒聽說過惱亂法師的人，頭會破裂成七份嗎？』於是為它廣泛地講述輪轉因緣的道理。眾僧一起唸咒為其破除障礙。忽然空中發出轟鳴聲，投下用硃砂寫的書，上面寫著：『漢朝烈士沈光，現在知道悔過謝罪。』並且說：『蒙受法師的法力，我將往生到他化自在天了。』從此（妖怪）就消失了。希最法師因為凈覺法師背離宗門，上書十條諫言。法智法師作《解謗》來辯解，凈覺法師又作《雪謗》。當時法智法師生病，沒有再回復。凈覺法師在靈芝寺，當著眾人誇耀說：『只因爲難以駁倒四明法師，誰敢在靈芝寺開口？』希最法師不甘心，於是作《評謗》，用極盡的辯論來駁斥他。其中大概有這樣的話：『最近看到《雪謗》的盛大製作，所謂救生法二身，雪增減二謗。』然而這本書初看還可以，再看就有失誤。解謗雖然已經很清楚，雪謗仍然像冰一樣固執。現在根據吾祖的規範，來評論阇黎的錯誤理解。凈覺法師看到后說：『四明法師的說法，難道要流行了嗎？』元祐庚午年秋天，坐化圓寂。火化后得到舍利數百顆。 系曰：慈辯法師雖然教人，但經常與禪僧交往。曾經向大通法師問道，大通法師寄給他書信，打開一看
【English Translation】 English version:
He acted as a substitute for others. In the fifth year of the Yuanyou era (1090 AD), the position of abbot at Shangzhu Temple was vacant. The prefectural governor, Pu Zongmeng, was instructed: 'Linggan Temple is a famous historic site, and only Dharma Master Congjian is suitable.' The governor accepted this advice and again petitioned the court to bestow the title of 'Cibian' (Eloquent Discernment). In the second year of the Daguan era (1108 AD), he resigned and returned to Shousheng Temple. Ten disciples, including Chexi Puming, visited him to inquire about his health. Dharma Master Cibian said: 'You have come from afar, and there may be no future meeting. This old monk might as well take advantage of the moment and depart.' He then ascended the seat, delivered a Dharma talk, wrote a verse, and passed away. Xizui was a son of the Shi family from Zhachuan (present-day Huzhou, Zhejiang). He became a monk at the age of four and began teaching the Guan (contemplation) at Guangci Temple at the age of fifteen. His fellow monks revered and feared him, calling him 'Righteous Tiger.' During the Zhiping era, he began lecturing at Longping Temple in Jiahe, and later moved to Shengguo Temple. There was an empty room in the temple inhabited by a demon. The Dharma Master Xizui threw earth empowered with mantras at it, and obtained a piece of paper with the inscription: 'Now I am being banished by the Dharma. When the power of the Dharma fades, I will return.' Several days later, (the demon) struck objects, raised flames, and manifested various strange phenomena. Dharma Master Xizui rebuked it, saying: 'Have you not heard that those who disturb Dharma masters will have their heads split into seven pieces?' He then extensively explained the principles of the causes and conditions of transmigration to it. The monks chanted mantras together to break through its obstacles. Suddenly, a booming sound came from the sky, and a letter written in cinnabar was thrown down, stating: 'Shen Guang, a martyr of the Han Dynasty, now knows to repent and confess his sins.' And it said: 'Having received the Dharma power of the Dharma Master, I shall be reborn in the Paranirmita-vasavartin Heaven.' From then on, (the demon) disappeared. Because Dharma Master Jingjue deviated from the sect, Dharma Master Xizui submitted ten remonstrances. Dharma Master Fazhi wrote 'Explanation of Slander' to defend him, and Dharma Master Jingjue then wrote 'Vindication of Slander.' At that time, Dharma Master Fazhi was ill and did not reply. Dharma Master Jingjue, at Lingzhi Temple, boasted to the crowd: 'Only because it is difficult to refute the Dharma Master of Siming, who dares to speak in Lingzhi Temple?' Dharma Master Xizui was unwilling to accept this, so he wrote 'Critique of Slander,' using the utmost debate to refute him. Among them, there were roughly these words: 'Recently, I saw the grand production of 'Vindication of Slander,' which is said to save the two bodies of life and Dharma, and vindicate the two slanders of increase and decrease.' However, this book is acceptable at first glance, but flawed upon further examination. Although the explanation of slander is already clear, the vindication of slander remains as rigid as ice. Now, according to the standards of our patriarch, I will critique the erroneous understanding of the Acharya.' Dharma Master Jingjue, upon seeing it, said: 'Will the teachings of the Dharma Master of Siming prevail?' In the autumn of the Gengwu year of the Yuanyou era, he passed away in meditation. After cremation, hundreds of sharira (relics) were obtained. It is said: Although Dharma Master Cibian taught people, he often associated with Chan monks. He once inquired about the Dharma from Dharma Master Datong, who sent him a letter. Upon opening it,
緘睹黑白二圓相。恍然有悟。答偈曰。黑相白相。擔枷過狀。了不了兮。無風起浪。若問究竟事如何。洞庭山在太湖上。慈辯眼光。出涯涘矣。由是。而知得臺宗之真者。不在言說間也。
靈照傳
靈照。生蘭溪盧氏。幼失恃怙。向兄求出家。兄難之曰。使藤系汝俱碎。可從汝意。師忻然入林。取藤成束。置兄前。曰果容入道。用此係我。俱碎無恨。兄不能奪。遂入寶慧寺。誓去枕蓆。香燈禮誦。未期月。誦通法華光明。具戒后。往依凈覺于吳興。一家戶牖。無不通達。初主吳山解空。繼遷景德。熙寧中。徙云間超果。自元豐以來。于每歲春首。結凈業社七日期。預者二萬人。唸佛獲驗。不可紀錄。嘗夢三聖儀相。前跪作禮曰。靈照一生。誦大乘經。期生安養。為果愿否。觀音指曰。凈土不遠。有愿即生。又誦經。深夜忽夢普賢示身。遂造其像。誦經萬部。以嚴凈報。元豐五年冬。臥疾。謂侍者曰。吾安養之期已至。遂面西累足而化。阇維異香襲人。舍利流迸。結塔院東南隅。
介然．能師二公傳
介然。四明鄞人也。受業于福泉山之延壽明智。居南湖。從其學悟教觀之旨。元豐初。專志凈業。謂同行曰。唸佛三昧。往生要法也。乃然三指。建十六觀堂。中設西方三聖。環以池蓮。功成。復
【現代漢語翻譯】 現代漢語譯本：緘默地觀察黑白二圓相，忽然間有所領悟。回答偈語說：『黑相白相，如同揹著枷鎖過堂受審。了悟不了悟啊，無風也會掀起波浪。若要問究竟是怎麼回事，洞庭山就在太湖之上。』慈辯的眼光，已經超越了邊際。由此可知，真正懂得天臺宗的人，不在於言語的表達。
靈照傳
靈照，出生于蘭溪盧氏家族。幼年喪母。向哥哥請求出家，哥哥為難地說：『如果能用藤條把你捆住，然後藤條斷裂，你才能如願。』靈照高興地進入樹林，取來藤條結成一束，放在哥哥面前，說：『如果真的允許我入道，就用這藤條捆住我，即使藤條斷裂我也毫無怨恨。』哥哥無法阻止，於是她進入寶慧寺，發誓不睡床鋪，專心香燈禮誦。不到一個月，就能背誦《法華經》、《光明經》。受具足戒后，前往吳興依止凈覺學習，對天臺宗的教義無不通達。最初在吳山講解空宗，後來遷到景德寺。熙寧年間，遷到云間超果寺。自元豐年以來，每年春天開始，都會結凈業社，為期七天，參加者有兩萬人。唸佛獲得感應的事蹟，不可勝數。曾經夢見西方三聖的儀容，她上前跪拜說：『靈照一生，誦讀大乘經典，期望往生安養凈土，這是否能實現我的願望？』觀音菩薩指示說：『凈土不遠，有愿就能往生。』又誦經時，深夜忽然夢見普賢菩薩示現真身，於是塑造普賢菩薩像，誦經萬部，以此來莊嚴自己的報身。元豐五年冬天，生病臥床，對侍者說：『我往生安養凈土的日期已經到了。』於是面向西方，雙腿交疊而逝。火化時異香撲鼻，舍利四處飛濺，在塔院東南角建塔供奉。
介然、能師二公傳
介然，是四明鄞縣人。在福泉山的延壽明智處學習，居住在南湖，跟隨他學習領悟天臺宗的教觀宗旨。元豐初年，專心致力於凈土法門。對同修說：『唸佛三昧，是往生的重要方法。』於是燃指供佛，建造十六觀堂，中間設定西方三聖像，周圍環繞著蓮池。功德圓滿后，又…
【English Translation】 English version: Silently observing the two round images of black and white, suddenly there was an awakening. He answered in a verse: 'Black image, white image, like bearing a cangue and going through trial. Understanding or not understanding, waves rise even without wind. If you ask what the ultimate matter is, Dongting Mountain is on Lake Tai.' The compassionate and eloquent vision has surpassed the boundaries. From this, it is known that the one who truly understands the Tiantai School is not in verbal expression.
Biography of Lingzhao
Lingzhao was born into the Lu family of Lanxi. She lost her mother in her early years. She asked her elder brother for permission to become a nun, but her brother made it difficult, saying, 'If a rattan can bind you and then break, then I will grant your wish.' Lingzhao happily entered the forest, took rattan and made a bundle, and placed it before her brother, saying, 'If you truly allow me to enter the path, use this rattan to bind me. Even if it breaks, I will have no regrets.' Her brother could not stop her, so she entered Baohui Temple, vowing not to sleep on a bed, and devoted herself to incense lighting, chanting, and worship. In less than a month, she could recite the Lotus Sutra (Fahua Jing) and the Golden Light Sutra (Guangming Jing). After receiving the full precepts, she went to Wuxing to study with Jingjue, and she became proficient in all the teachings of the Tiantai School. Initially, she lectured on the emptiness school at Wu Mountain, and later moved to Jingde Temple. During the Xining period, she moved to Chaoguo Temple in Yunjian. Since the Yuanfeng era, every year at the beginning of spring, she would establish a Pure Land Society for seven days, with 20,000 participants. The instances of obtaining responses through reciting the Buddha's name were countless. She once dreamed of the appearance of the Three Saints of the West, and she knelt before them and said, 'Lingzhao has recited the Mahayana Sutras throughout her life, hoping to be reborn in the Land of Bliss (An Yang) . Will this fulfill my wish?' Avalokiteshvara (Guanyin) pointed and said, 'The Pure Land is not far away; if you have a vow, you will be reborn.' Again, while reciting the sutras, she suddenly dreamed of Samantabhadra (Puxian) manifesting his body, so she created an image of Samantabhadra and recited the sutras ten thousand times to adorn her reward body. In the winter of the fifth year of Yuanfeng, she fell ill and said to her attendant, 'The time for my rebirth in the Land of Bliss has arrived.' Then she faced west, crossed her legs, and passed away. When cremated, a strange fragrance filled the air, and sarira (舍利, relics) scattered everywhere. A pagoda was built in the southeast corner of the temple to enshrine them.
Biographies of Jieran and Nengshi
Jieran was a native of Yin County in Siming. He studied with Yanshou Mingzhi at Fuquan Mountain, residing in Nanhu, and followed him to learn and understand the teachings and contemplations of the Tiantai School. At the beginning of the Yuanfeng era, he devoted himself to the Pure Land practice. He said to his fellow practitioners, 'The Samadhi of Buddha Recitation is the essential method for rebirth.' Thereupon, he burned three fingers as an offering to the Buddha, and built the Sixteen Contemplation Hall, with the images of the Three Saints of the West in the center, surrounded by a lotus pond. After the merit was completed, he further...
然三指。於是修觀之士。有所依賴焉。建炎四年。金虜犯明州。寺眾奔散。師獨不去。虜奄至訶之曰。不畏死邪。師曰。貧道一生願力。建此觀堂。今老矣。不忍捨去以求生也。虜酋義之。謂曰。為我歸北地作觀堂。似此規制。遂逼師以行。後人悲思。乃以去日為之忌。遙尊之曰。定慧尊者。未詳所終。
能師。嘉禾人。少學能仁。入懺室四十載。六時行道。雖病不廢。唯不食數日。其病自愈。行人之名。遂聞江浙。年既老。讀文如初學。草菴戲之曰。未忘筌耶。師曰。筌何所忘。庵大慚。嘗暑曬衣嘆曰。慷慨丈夫。反同臧獲。於是散去余長。惟留一弊絮袍。夏則束梁梠間。袒膊入林施蚊。一日逢二虎。以身就之。虎俯首而去。山神興供一方嘗與交接。適香積有乏。知事來告。師力拒之。明旦施自至。皆曰。昨夜行人巡門相報。始知山神荷師。以往圓覺。慈公有能仁之命。師與文首座。然指以請。及其至。晝夜請益。大有開發。未詳所終。
處咸．處謙二師傳
處咸。生天臺王氏。七歲入國清。十四受具戒。力學無對入。天封三年。畢閱藏典。謁神照。深契教旨。為人恭默自遜。神照託疾。命代宣。眾一聆而心服。初住赤城崇善。李庭芝守臺。夢神人曰。公典天臺五祖臺下。有龍頭九九和上。宜就
【現代漢語翻譯】 現代漢語譯本： 於是點燃三指（指燃燒三根手指供佛），修習觀行的僧人因此有所依靠。建炎四年，金兵侵犯明州，寺廟僧眾四處逃散，唯獨這位禪師沒有離開。金兵突然來到，呵斥他說：『你不怕死嗎？』禪師說：『貧道一生的願力，是建造這座觀堂，如今老了，不忍心捨棄它而求生。』金兵首領認為他很講義氣，說：『為我回到北方建造觀堂，按照這樣的規模。』於是強迫禪師隨他前往。後來的人們悲傷思念他，就以他離去的那天作為忌日，遙尊他為定慧尊者。最終的結局不清楚。 能禪師，嘉禾人。年少時學習能仁之法，進入懺室四十年，六時都進行修行，即使生病也不停止。只是不吃飯幾天，他的病就自己好了。行人的名聲，於是傳遍江浙一帶。年紀已經老了，讀書卻像剛開始學習一樣。草菴禪師戲弄他說：『還沒有忘記捕魚的竹筌嗎？』禪師說：『竹筌有什麼可忘記的？』草菴禪師非常慚愧。曾經在夏天晾曬衣服，嘆息說：『慷慨的丈夫，反而和奴僕一樣。』於是把剩餘的財物都散去，只留下一件破舊的絮袍。夏天就把它掛在屋樑上，袒露身體進入樹林施捨給蚊子。有一天遇到兩隻老虎，用身體靠近它們，老虎低下頭就離開了。山神經常供養，一方百姓也曾經與他交往。恰逢香積寺缺少物資，知事來告訴他，禪師極力拒絕。第二天施捨的物資自己就到了。大家都說：『昨夜有行人在巡門相告。』才知道是山神感念禪師，前往圓覺寺。慈公有能仁寺的任命，禪師與文首座，燃指（指燃燒手指供佛）來請求他。等到他來了，晝夜不停地請教，大有啓發。最終的結局不清楚。 處咸、處謙二位禪師的傳記 處咸禪師，出生于天臺王氏。七歲進入國清寺，十四歲受具足戒。努力學習，沒有人能比得上。天封三年，全部閱讀完畢藏經。拜見神照禪師，深刻領悟教義。為人恭敬沉默，謙虛退讓。神照禪師託病，命他代替宣講，眾僧一聽就心悅誠服。最初住在赤城崇善寺，李庭芝鎮守天臺時，夢見神人說：『您主管天臺五祖臺下，有龍頭九九和尚，應該去拜訪他。』
【English Translation】 English version: Then he burned three fingers (referring to burning three fingers as an offering to the Buddha), so that those who cultivate contemplation had something to rely on. In the fourth year of the Jianyan era, the Jin troops invaded Mingzhou, and the monks of the temple scattered in all directions, but this Chan master alone did not leave. The Jin soldiers suddenly arrived and rebuked him, saying, 'Are you not afraid of death?' The Chan master said, 'This poor monk's lifelong vow is to build this contemplation hall. Now that I am old, I cannot bear to abandon it to seek life.' The Jin leader considered him righteous and said, 'Return to the north and build a contemplation hall for me, according to this scale.' So he forced the Chan master to go with him. Later people grieved and missed him, so they took the day of his departure as a memorial day, and remotely honored him as Venerable Dinghui (Venerable Samadhi and Wisdom). His final fate is unknown. Chan Master Neng (Capable), was a native of Jiahe. He studied the Dharma of Nengren (Capable Benevolence) in his youth, entered the repentance chamber for forty years, and practiced the Way at all six times of the day, never ceasing even when ill. He would simply abstain from food for a few days, and his illness would heal itself. The name of the 'Practitioner' thus spread throughout the Jiangzhe area. Although old, he read texts as if he were just beginning to learn. Chan Master Cao'an (Grass Hut) teased him, saying, 'Have you not forgotten the bamboo fish trap?' The Chan master said, 'What is there to forget about the fish trap?' Chan Master Cao'an was greatly ashamed. Once, while airing his clothes in the summer sun, he sighed, 'A generous man, yet reduced to the same as a servant.' So he scattered his remaining wealth, keeping only a worn-out cotton robe. In the summer, he would hang it from the roof beams, bare his torso, and enter the forest to offer himself to the mosquitoes. One day, he encountered two tigers and approached them with his body. The tigers lowered their heads and left. The mountain god often made offerings, and the local people also interacted with him. It happened that Xiangji Temple was short of supplies, and the steward came to inform him. The Chan master strongly refused. The next morning, the donated supplies arrived on their own. Everyone said, 'Last night, a practitioner was patrolling the gates to announce it.' Only then did they realize that it was the mountain god, grateful for the Chan master, going to Yuanjue Temple (Perfect Enlightenment Temple). Ci Gong (Compassionate Duke) had the appointment for Nengren Temple, and the Chan master and Head Seat Wen (Literary) burned their fingers (referring to burning fingers as an offering to the Buddha) to request him. When he arrived, they sought his teachings day and night, and gained great insight. His final fate is unknown. Biographies of Chan Masters Chuxian (Dwelling in Saltiness) and Chuqian (Dwelling in Humility) Chan Master Chuxian, was born into the Wang family of Tiantai. He entered Guoqing Temple (National Purity Temple) at the age of seven and received the full precepts at the age of fourteen. He studied diligently, and no one could match him. In the third year of the Tianfeng era, he finished reading the entire Tripitaka. He visited Chan Master Shenzhao (Divine Illumination) and deeply understood the teachings. He was respectful, silent, humble, and modest. Chan Master Shenzhao feigned illness and ordered him to preach in his place, and the monks were all convinced upon hearing him. He first resided at Chongshan Temple (Esteeming Goodness Temple) in Chicheng. When Li Tingzhi was defending Tiantai, he dreamed of a divine person who said, 'You are in charge of the area below the Fifth Ancestor of Tiantai. There is a Dragon Head Nine Nine monk, you should visit him.'
見之。諮詢莫喻。有識者謂李曰。天臺五祖。昔居赤城。今咸師住此。生於丙辰九月九日。其龍頭九九之謂乎。李大愕。即命駕造訪師。為談出世道。深有契會。以寺宇隘陋。謀遷之。李捐金十。就東南地開址。獲銅磬于土中。繼主白蓮。師居山五十年。登門受道者。以萬計。元祐元年正月。法鼓擊之不嗚。師曰。吾將行矣。期以晨鐘時。寂然而化。
處謙。生永嘉潘氏。處胞三年。九歲出家。謁神照。大明圓頓之旨。然三指供佛祈妙悟。未幾。擢居第一座。照以止觀一帙。授之曰。汝當建大法幢。恨吾不之見耳。后屢主大剎。道化隆振。旨署神悟之號。丞相王安石。與一時朝賢。競為歌詩。以贊其德。郡大旱。師至龍湫。為龍語。忽大風黑雲從湫起。驟雨如注。師四十年中。十坐道場。講唱無倦。登門受法者。三千人。熙寧乙卯四月。集眾諷普賢行法阿彌陀經。乃曰。吾得無生。日用久矣。今以無生。而生凈土。遂寂。弟子塔其全身。楊無為。為之銘。師與咸。同出神照。人稱神照之門。二處一身云。
慧辯．思義傳
慧辯。字訥翁。號海月。華亭傅氏子。生而穎異。父母令入普照出家。初遊學天竺。扣明智之室。盡心于教觀。智將老。命代述八年。遂繼其席。適翰林沈時卿。以威猛治杭。見者
【現代漢語翻譯】 現代漢語譯本： （李某）見到他（咸師）。（李某）向（其他）有見識的人諮詢（咸師的情況）。有見識的人告訴李某說：『天臺宗的五祖（指歷代天臺宗的五位祖師），過去住在赤城山。現在咸師住在這裡，生於丙辰年九月九日，這大概就是（應了）龍頭九九的說法吧。』李某大吃一驚，立即備車前去拜訪咸師，（咸師）為他講述出世之道，（兩人）深深地契合。因為寺廟狹小簡陋，（李某）就謀劃遷建寺廟。李某捐獻了十金，在東南面的地方開闢地基，從土中挖出了銅磬。之後咸師主持白蓮寺。咸師在山中住了五十年，登門求道的人，數以萬計。元祐元年正月，法鼓敲擊卻不響，咸師說：『我將要走了。』（他）預定在早晨敲鐘的時候（離去），然後寂然圓寂。
處謙，出生于永嘉潘氏。在母親腹中三年。九歲出家，拜見神照（禪師）。（他）通曉大明圓頓的宗旨。然後（他）焚燒三指供佛，祈求妙悟。沒過多久，（他）就被提拔為第一座。神照（禪師）將《止觀》一書授予他，說：『你應當建立大法幢，只可惜我不能親眼看到。』後來（處謙）多次主持大型寺廟，道化興盛。皇帝賜予他『神悟』的稱號。丞相王安石和當時的朝廷賢士，都爭相為他寫詩，來讚美他的德行。郡中大旱，（處謙）到龍湫，為龍說法，忽然大風黑雲從龍湫升起，暴雨如注。處謙四十年中，十次坐道場，講經說法從不厭倦。登門求法的人，有三千人。熙寧乙卯年四月，（處謙）召集眾人諷誦《普賢行愿品》和《阿彌陀經》，於是說：『我證得無生，已經很久了。現在以無生，而往生凈土。』於是圓寂。弟子們建塔安葬他的全身。楊無為為他撰寫銘文。處謙和咸師，都出自神照門下，人們稱神照之門，二處如一身。
慧辯，字訥翁，號海月，華亭傅氏之子。生來就聰慧過人。父母讓他到普照寺出家。起初遊學天竺，拜訪明智（禪師）的住所，盡心于教觀。明智（禪師）年老，命（慧辯）代替他講述（佛法）八年，於是（慧辯）繼承了他的位置。當時翰林沈時卿，以嚴厲的手段治理杭州，見到（慧辯）...
【English Translation】 English version: (Someone) saw him (Master Xian). (Someone) consulted knowledgeable people about (Master Xian's situation). Knowledgeable people told (that person): 'The Five Ancestors of Tiantai (referring to the five patriarchs of the Tiantai school throughout history) used to live in Mount Chicheng. Now Master Xian lives here, born on the ninth day of the ninth month of the Bingchen year, which is probably (in accordance with) the saying of the dragon head nine-nine.' (That person) was greatly surprised and immediately prepared a carriage to visit Master Xian. (Master Xian) spoke to him about the path of transcending the world, and (the two) deeply resonated. Because the temple was small and dilapidated, (that person) planned to relocate the temple. (That person) donated ten gold pieces and opened up a site in the southeast, obtaining a bronze chime from the soil. After that, Master Xian presided over the Bailian Temple. Master Xian lived in the mountains for fifty years, and tens of thousands of people came to his door seeking the Way. In the first month of the Yuanyou year, the Dharma drum did not sound when struck. Master Xian said, 'I am about to leave.' (He) scheduled it for the time of the morning bell, and then passed away peacefully.
Chuqian was born into the Pan family of Yongjia. He was in his mother's womb for three years. He became a monk at the age of nine, visiting Master Shenzhao. (He) understood the principles of Daming Yuandun. Then (he) burned three fingers to offer to the Buddha, praying for profound enlightenment. Before long, (he) was promoted to the first seat. Master Shenzhao gave him a copy of 'Zhiguan' (Concentration and Insight), saying, 'You should establish a great Dharma banner, but I regret that I cannot see it with my own eyes.' Later, (Chuqian) presided over large temples many times, and the Daoist teachings flourished. The emperor bestowed upon him the title 'Shenwu' (Divine Enlightenment). Prime Minister Wang Anshi and the court officials of the time all competed to write poems for him to praise his virtue. There was a severe drought in the county. (Chuqian) went to Longqiu and spoke to the dragon. Suddenly, a strong wind and dark clouds rose from Longqiu, and heavy rain poured down. Chuqian sat in the Daoist temple ten times in forty years, preaching and chanting tirelessly. Three thousand people came to his door seeking the Dharma. In the fourth month of the Xining Yimao year, (Chuqian) gathered everyone to chant the 'Samantabhadra's Conduct and Vows' and the 'Amitabha Sutra', and then said, 'I have attained non-birth for a long time. Now I will use non-birth to be reborn in the Pure Land.' Then he passed away peacefully. The disciples built a pagoda to bury his whole body. Yang Wuwei wrote an inscription for him. Chuqian and Master Xian both came from the school of Shenzhao, and people said that the school of Shenzhao, two places as one body.
Huibian, styled Ne'weng, named Haiyue, was the son of the Fu family of Huating. He was born intelligent and extraordinary. His parents sent him to Puzhao Temple to become a monk. At first, he traveled to Tianzhu (India) to study, visiting the residence of Master Mingzhi, and devoted himself to the teachings and observations. Master Mingzhi was old and ordered (Huibian) to replace him in lecturing (the Dharma) for eight years, so (Huibian) succeeded him in his position. At that time, Hanlin Shen Shiqing governed Hangzhou with strict measures, and when he saw (Huibian)...
。無不惶慄失據。師與相對。從容如平生。沈異之。任以都僧正。時東坡倅杭。為序以送之。師容止端靖。不蓄長物。盜夜入其棲。脫衣與之。使從支徑去。講授二十五年。學者嘗及千人。晚年倦煩。以六事隨身。歸隱草堂。將順寂。遺言須東坡至。方闔龕四日。東坡至。見其端坐如生。頂尚溫。乃作三偈。以哭之曰。欲尋遺蹟強沾裳。本自無生可得忘。今夜生公講堂月。滿庭依舊冷如霜。生死猶如臂屈伸。情鐘我輩一酸辛。樂天不是蓬萊客。憑仗西方作主人。欲訪浮雲起滅因。無緣卻見夢中身。安心好住王文度。此理何須更問人。
思義。字和甫。與海月同出明智之門。難兄弟也。智嘗開幃出十問。師答之。皆契旨。及智退居草堂。眾送入室。既散。師猶侍立。智曰。爾適何見。答曰。見大眾拜而退。智曰。來吾語汝。汝行當住此山。紹隆大教。后亦來居此室也。未幾。丞相蘇頌帥杭。請居天竺。弘道二十三年。退閑草堂。皆如智記。熙寧四年。賜紫服。號凈慧。元祐三年二月十八日。別眾。安坐而逝。大眾誦唸久之。忽復語云。侍觀音大士行。見一沙門。金色長身垂臂。謂我曰。報緣未盡。過七日當遣迎。至二十五日。復跏趺而化。
凈梵．齊玉二師傳
凈梵。嘉禾人。姓䉡。母龔氏。夢佛光
【現代漢語翻譯】 現代漢語譯本：無不驚慌恐懼，不知所措。法師與他們相對，從容鎮定如往常一樣。沈異對此感到驚異，於是任命他為都僧正。當時東坡（蘇軾，字子瞻）任杭州通判，為他寫序送行。法師容貌舉止端莊恭敬，不積蓄財物。有盜賊夜裡進入他的住所，他脫下衣服送給盜賊，讓他們從小路離開。講經說法二十五年，學生曾經達到千人。晚年厭倦了世俗的煩擾，帶著六件簡單的隨身物品，歸隱草堂。臨將圓寂時，留下遺言說必須等東坡到來，才能蓋棺。四天後，東坡趕到，看見他端坐如生，頭頂還溫暖。於是作了三首偈頌來哭悼他：想要尋找他的遺蹟卻忍不住沾濕衣裳，本來就沒有生，又何必去忘記呢？今夜生公（竺道生）講堂的月亮，照滿庭院依舊寒冷如霜。生死就像手臂的屈伸一樣自然，情意深重讓我們這些後輩感到辛酸。我蘇軾不是蓬萊仙島的客人，只能憑藉西方極樂世界作為歸宿。想要尋訪浮雲生起和消滅的原因，沒有緣分再見到夢中的身軀。安心好好地住在王文度（王珣）的地方吧，這個道理何須再去問別人呢？ 思義（法號），字和甫，與海月（法號）一同出自明智（法號）門下，是師兄弟。明智曾經拉開帷帳提出十個問題，思義回答，都符合他的旨意。等到明智退居草堂，眾人送他進入室內。散去後，思義仍然侍立在旁。明智說：『你剛才看到了什麼？』思義回答說：『看到大眾拜別後退下。』明智說：『來，我告訴你。你將來應當住在這座山裡，紹隆佛法大教。以後也會來住這個房間。』不久，丞相蘇頌擔任杭州長官，請思義居住在天竺寺，弘揚佛法二十三年。後來退隱草堂，都如明智所預言。熙寧四年，朝廷賜予他紫色袈裟，賜號凈慧。元祐三年二月十八日，與大眾告別，安然端坐而逝。大眾誦經唸佛很久。忽然他又說話道：『我侍奉觀音大士出行，見到一位沙門，金色身軀，身材高大，雙臂下垂，對我說：報應的緣分還沒有盡，過七天會派人來迎接你。』到二十五日，又結跏趺坐而化。 凈梵（法號），齊玉（法號）二位法師的傳記 凈梵（法號），嘉禾（地名）人，姓䉡。母親龔氏，夢見佛光。
【English Translation】 English version: All were terrified and at a loss. The master faced them, calm as usual. Shen Yi was amazed by this and appointed him as the Chief Monk. At that time, Dongpo (Su Shi, courtesy name Zizhan) was the Vice Prefect of Hangzhou and wrote a preface to see him off. The master's appearance and demeanor were dignified and respectful, and he did not accumulate possessions. Thieves broke into his dwelling at night, and he took off his clothes and gave them to the thieves, telling them to leave by the side path. He lectured on the scriptures for twenty-five years, and his students once numbered a thousand. In his later years, he grew weary of worldly affairs and retired to the thatched cottage with six simple belongings. As he was about to pass away, he left a will saying that his coffin should not be closed until Dongpo arrived. Four days later, Dongpo arrived and saw him sitting upright as if alive, his head still warm. So he composed three verses to mourn him: 'Wanting to find his traces, I can't help but wet my clothes. Originally there is no birth, so what is there to forget? Tonight, the moon over Master Shengong's (Zhu Daosheng) lecture hall, fills the courtyard, still cold as frost. Birth and death are like the bending and stretching of an arm, deep feelings make us juniors feel sad. I, Su Shi, am not a guest of Penglai Island, I can only rely on the Western Paradise as my destination. Wanting to inquire about the cause of the rising and falling of floating clouds, I have no chance to see the body in a dream again. Rest assured and live well in the place of Wang Wendu (Wang Xun), why is there any need to ask others about this principle?' Siyi (Dharma name), courtesy name He Fu, and Haiyue (Dharma name) both came from the school of Mingzhi (Dharma name), and were fellow disciples. Mingzhi once drew open the curtain and asked ten questions, which Siyi answered, all in accordance with his intentions. When Mingzhi retired to the thatched cottage, the crowd sent him into the room. After they dispersed, Siyi still stood by his side. Mingzhi said, 'What did you see just now?' Siyi replied, 'I saw the crowd bowing and retreating.' Mingzhi said, 'Come, let me tell you. You should live on this mountain in the future and promote the great teachings of Buddhism. You will also come to live in this room later.' Not long after, Chancellor Su Song became the chief official of Hangzhou and invited Siyi to reside at Tianzhu Temple, where he propagated Buddhism for twenty-three years. Later, he retired to the thatched cottage, just as Mingzhi had predicted. In the fourth year of Xining, the court bestowed upon him a purple robe and the title Jinghui. On the eighteenth day of the second month of the third year of Yuanyou, he bid farewell to the crowd and passed away peacefully in a seated posture. The crowd chanted scriptures for a long time. Suddenly, he spoke again, saying, 'I am serving Avalokitesvara Bodhisattva on a journey, and I saw a Shramana, with a golden body, tall stature, and drooping arms, who said to me: The karmic affinity has not yet ended, and in seven days someone will be sent to welcome you.' On the twenty-fifth day, he again sat in the lotus position and passed away. Biographies of the two masters, Jingfan (Dharma name) and Qiyu (Dharma name). Jingfan (Dharma name) was a native of Jiahe (place name), with the surname 䉡. His mother, Gong, dreamed of the light of the Buddha.
滿室。遂有娠。及生因名佛護。十歲出家。嘗念阿彌陀佛。或問。年少何遽爾。師曰。我欲往他方丈。求掛搭去。十八受具戒。即依超果湛公。復謁神悟。屢親講說。大契宿心。元祐初。主姑蘇大慈。講三大部十餘過。余文稱是。稟師戒法者。幾滿城邑。嘗率二十七人。修法華三昧。以二十八日為期。如此三會。感普賢大士授戒羯磨。至稱凈梵比丘。則洪聲震響。如撞巨鐘。師禪觀之處。眾嘗見金甲神。跪于座前。有時一處行懺。見韋天按視懺堂。行人有遭其點察者。輒障起而退。政和中。太守應公。婢為祟所嬈。歌笑不休。請師施戒。即刻神定。信女葛氏。請為亡夫施戒。即見夫旋繞師座。稱得解脫。嘗夜居西院。君酷暑。眾不安臥。師方披三衣。坐水閣上。忽風雪飛集。涼氣逼人。旦謂眾曰。夏行冬令。眾皆嘆仰。知為神龍翊衛。變熱為涼也。宣和初。郡守賈公。敬師高行。補為管內法主。
齊玉者。霅川人。尚書莫公支子也。早親釋學。日記數千言。屢參明師。一日赴僧次遜辭之。或問其故。答曰。誠不欲五千之利。而喪一日之功。居苕溪寶藏。每於歲終。大興凈業之社。遷橫山。立丈六像。率道俗修行。中夜告眾曰。我輩未唸佛時。心隨塵境。作諸不善。犯一吉羅。尚受九百千歲地獄之苦。況犯篇聚重
【現代漢語翻譯】 現代漢語譯本： 滿室（房間里）充滿了光芒，於是（母親）就懷孕了。等到出生后，因此取名為佛護（Buddha-protected）。十歲時出家。經常唸誦阿彌陀佛（Amitabha Buddha）。有人問：『年紀輕輕的，為何如此？』 師父說：『我想要前往他方世界，請求掛單居住。』 十八歲受具足戒。就依止超果湛公（Chao Guo Zhan Gong），又拜見神悟（Shen Wu），多次親聆講說，非常契合宿世的心願。元祐初年，主持姑蘇大慈寺（Gusu Daci Temple），講解三大部經典十餘遍。其餘的僧人文稱讚他。稟受師父戒法的人，幾乎遍滿城邑。曾經率領二十七人，修習法華三昧（Lotus Samadhi），以二十八天為期限，如此進行了三次。感得普賢大士（Samantabhadra Bodhisattva）授予戒律羯磨（Karma），稱呼他為清凈梵行比丘（pure Brahma-conduct Bhiksu）時，洪亮的聲音震響，如同撞擊巨大的鐘。師父禪觀的地方，眾人經常看見金甲神（golden-armored deity）跪在座前。有時在一處進行懺悔，看見韋天（Wei Tian）巡視懺堂，修行人有被他點察到的，就會產生障礙而退卻。政和年間，太守應公（Ying Gong）的婢女被妖怪所困擾，唱歌嬉笑不停，請師父施戒，立刻就安定下來。信女葛氏（Ge Shi），請求為已故的丈夫施戒，就看見她的丈夫圍繞著師父的座位旋轉，稱說得到解脫。曾經夜晚居住在西院，正值酷暑，眾人難以安睡，師父才披上三衣，坐在水閣上，忽然風雪飛集，涼氣逼人。早晨告訴眾人說：『夏天行使冬天的節令。』 眾人都嘆息敬仰，知道是神龍（divine dragon）在護衛，將熱氣變為涼爽。宣和初年，郡守賈公（Jia Gong）敬佩師父的高尚品行，補任他為管內法主（Dharma Master of the Jurisdiction）。 齊玉（Qi Yu），是霅川（Zhechuan）人，尚書莫公（Mo Gong）的旁支子弟。早年親近佛學，每天能記住數千字。多次參訪名師。一天前往僧次（Seng Ci）告辭。有人問他原因，回答說：『實在不願意爲了五千的利益，而喪失一天的功德。』 居住在苕溪寶藏寺（Tiaoxi Baozang Temple），每到歲末，就大興凈業社（Pure Land practice society）。遷居到橫山（Hengshan），建立丈六高的佛像，率領道俗修行。半夜告訴眾人說：『我們沒有唸佛的時候，心隨逐塵境，造作各種不善，犯一個吉羅（minor offense），尚且要遭受九百千歲的地獄之苦，何況是犯下篇聚重罪（major offense）呢？』
【English Translation】 English version: The room was filled with light, and thus (the mother) became pregnant. Upon birth, he was named Fuhu (Buddha-protected). He left home at the age of ten. He often recited Amitabha Buddha (Amitabha Buddha). Someone asked, 'Why are you doing this at such a young age?' The master said, 'I want to go to another world and ask to stay there.' He received the full precepts at the age of eighteen. He then relied on Chao Guo Zhan Gong and also visited Shen Wu, listening to his lectures many times, which greatly resonated with his past aspirations. At the beginning of the Yuanyou era, he presided over Daci Temple in Gusu (Gusu Daci Temple), lecturing on the three major scriptures more than ten times. The other monks praised him. Those who received the precepts from the master almost filled the city. He once led twenty-seven people to practice the Lotus Samadhi (Lotus Samadhi) for a period of twenty-eight days, doing this three times. He was moved by Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) who bestowed the precepts of Karma, and when he was called a pure Brahma-conduct Bhiksu (pure Brahma-conduct Bhiksu), his loud voice resounded like striking a giant bell. In the place where the master practiced meditation, people often saw a golden-armored deity (golden-armored deity) kneeling in front of his seat. Sometimes, during repentance, they saw Wei Tian (Wei Tian) inspecting the repentance hall, and those practitioners who were inspected by him would encounter obstacles and retreat. During the Zhenghe era, the concubine of Prefect Ying Gong (Ying Gong) was disturbed by a demon, singing and laughing incessantly. He asked the master to administer the precepts, and she immediately became calm. A female devotee, Ge Shi (Ge Shi), requested the precepts for her deceased husband, and she saw her husband circling the master's seat, saying that he had been liberated. Once, he lived in the West Courtyard at night, during the hot summer, and the people could not sleep peacefully. The master then put on his three robes and sat on the water pavilion. Suddenly, wind and snow gathered, and a chilling air pressed in. In the morning, he told the people, 'Summer is acting like winter.' The people all sighed in admiration, knowing that it was a divine dragon (divine dragon) protecting him, changing the heat into coolness. At the beginning of the Xuanhe era, Prefect Jia Gong (Jia Gong) admired the master's noble conduct and appointed him as the Dharma Master of the Jurisdiction (Dharma Master of the Jurisdiction). Qi Yu (Qi Yu) was from Zhechuan (Zhechuan), a collateral descendant of Minister Mo Gong (Mo Gong). He was close to Buddhist studies from an early age, memorizing thousands of words every day. He visited many famous teachers. One day, he went to Seng Ci (Seng Ci) to bid farewell. Someone asked him the reason, and he replied, 'I really don't want to lose a day's merit for the sake of five thousand benefits.' He lived in Tiaoxi Baozang Temple (Tiaoxi Baozang Temple), and at the end of each year, he greatly promoted the Pure Land practice society (Pure Land practice society). He moved to Hengshan (Hengshan), erected a sixteen-foot-tall Buddha statue, and led the Taoists and laity in practice. In the middle of the night, he told the people, 'When we are not mindful of the Buddha, our minds follow the dust and create all kinds of unwholesome deeds. Even committing a minor offense (minor offense) will cause us to suffer in hell for nine hundred thousand years. How much more so for committing a major offense (major offense)?'
罪乎。今若唸佛。則可一念能滅八十一劫生死之罪。況又父母生我。令我出家。理當度脫以報重恩。今若破戒墜陷。則父母豈不失望。大眾聞之。無不傾誠懺悔。舉身自撲。至損額失聲者。嘗中夜。頂像行道。偶一僧失規。責之曰。汝無知。乃畜生耳。已而悔曰。彼雖不肖。罵為畜生。有玷三寶。自是三年。對佛悔過。歲大旱。井竭。師運密禱。夢水出西坡。旦掘之。清流涌出。因名夢泉。二師同。建炎元年遷化。
從義傳了(睿附)
從義。溫之平陽人。姓葉氏。十七通經。得度學扶宗。深得教旨。出世屢遷鉅剎。晚主秀之壽聖。大闡宗風。師雖以圓頓為門。而於戒科。猶事謹篤。六時三業之間必使纖悉如法。憲使劉燾。記師行業云。端戒清白。不妄游從。寤寐三觀。耽味著述。過午不食。非法不言。非右脅不臥。非濾水不飲。行步有嘗。坐立如植。未嘗求公卿之知。可謂賢也已矣。秀有士族。請師禱疾。師命其徒了睿侍往。及歸。師正色責之曰。汝為純厚。吾故𢹂汝往。何為俗舍左顧右盻。睿謝過而已。其處身律物。嚴慎如此。元祐六年春。示寂。瘞舍利于錢唐寶藏。謚曰神智。師著作十餘種數萬言。皆詮釋教義耳。
了睿。秀人。亦有道士思溪王氏。屈睿為亡女咒食。適河冰船不可渡。乃遣
【現代漢語翻譯】 現代漢語譯本： 罪過嗎？現在如果唸佛，就能以一念之力滅除八十一劫生死輪迴的罪業。更何況父母生育我，讓我出家，理應度脫他們以報答深重的恩情。現在如果破戒墮落，那麼父母豈不會失望？大眾聽聞這些話，無不傾心誠意地懺悔，全身撲倒在地，甚至有人磕破了額頭，哭啞了嗓子。曾經在半夜，頂著佛像繞佛行走，偶然有一個僧人違反了規矩，責備他說：『你沒有見識，簡直就是畜生！』事後又後悔說：『他即使不成材，罵他為畜生，也有玷污三寶。』從此三年，對著佛像懺悔過錯。有一年大旱，井水乾涸，法師暗中祈禱，夢見水從西邊的山坡流出。第二天去挖掘，清澈的泉水涌出，因此命名為夢泉。兩位法師同年，在建炎元年圓寂。 從義禪師傳法給了了睿禪師（附錄） 從義禪師，溫州平陽人，姓葉。十七歲精通經書，得度後學習扶宗的教義，深刻領會了教旨。出世后多次遷往大的寺廟，晚年主持秀州的壽聖寺，大力弘揚宗風。禪師雖然以圓頓法門為宗旨，但對於戒律，仍然非常謹慎認真。在六時三業之間，必定做到細微之處都如法如律。憲使劉燾記載禪師的德行說：『持戒端正清白，不隨便遊蕩交往，日夜思索三觀，沉迷於著書立說。過了中午不吃飯，不合乎佛法的話不說，不是右脅不臥，不是過濾過的水不喝。行走有規律，坐立像樹一樣端正。』從未尋求公卿的賞識，真可以說是賢德之人了。秀州有士紳，請禪師為生病的人祈禱。禪師命令他的弟子了睿侍奉前往。等到回來后，禪師嚴肅地責備他說：『因為你純樸厚道，我才帶你前往。為什麼在俗人家裡左顧右盼？』了睿禪師謝罪而已。他約束自己，規範他人，嚴謹慎重就是這樣。元祐六年春天，圓寂。舍利安葬在錢塘的寶藏寺。謚號為神智。禪師著作十餘種，數萬字，都是詮釋佛教教義的。 了睿禪師，秀州人，也是有道之士。思溪的王氏，請了睿為死去的女兒唸咒施食。恰逢河面結冰，船無法渡過，於是派人...
【English Translation】 English version: Is it a sin? Now, if one recites the Buddha's name, one recitation can extinguish the sins of eighty-one kalpas (aeons) of birth and death. Moreover, my parents gave birth to me and allowed me to become a monk; I should liberate them to repay their great kindness. Now, if I break the precepts and fall, wouldn't my parents be disappointed? Upon hearing these words, the assembly sincerely repented, prostrating themselves on the ground, some even breaking their foreheads and losing their voices. Once, in the middle of the night, while circumambulating the Buddha image, one monk violated the rules. The master rebuked him, saying, 'You are ignorant, you are just a beast!' Afterwards, he regretted it, saying, 'Even if he is unworthy, calling him a beast has defiled the Three Jewels (Triratna).' From then on, for three years, he repented before the Buddha. One year, there was a severe drought, and the well dried up. The master secretly prayed and dreamed that water flowed from the western slope. The next morning, they dug there, and a clear spring gushed out, so it was named Dream Spring. The two masters passed away in the same year, the first year of Jianyan (1127 AD). Congyi (Zen master) transmitted the Dharma to Liao Rui (Zen master) (Appendix) Congyi (Zen master) was a native of Pingyang in Wenzhou, with the surname Ye. At the age of seventeen, he was proficient in the scriptures. After being ordained, he studied the teachings of Fuzong (a Buddhist school) and deeply understood the doctrines. After entering the world, he moved to large temples many times. In his later years, he presided over Shousheng Temple in Xiuzhou, greatly promoting the Zen style. Although the master took the perfect and sudden (Yuandun) teaching as his principle, he was still very cautious and serious about the precepts. Between the six periods of the day and the three karmas (body, speech, and mind), he made sure that every detail was in accordance with the Dharma. The commissioner Liu Tao recorded the master's conduct, saying: 'He holds the precepts purely and cleanly, does not wander and associate casually, contemplates the Three Views (Trini Svabhava) day and night, and indulges in writing. He does not eat after noon, does not speak words that are not in accordance with the Dharma, does not lie down on his left side, and does not drink water that has not been filtered.' His walking is regular, and his sitting is as upright as a tree. He has never sought the appreciation of high officials. He can be called a virtuous person.' There were gentry in Xiuzhou who asked the master to pray for the sick. The master ordered his disciple Liao Rui to attend. When he returned, the master sternly rebuked him, saying, 'Because you are pure and honest, I took you with me. Why did you look around in the secular house?' Liao Rui apologized. This is how strict and cautious he was in regulating himself and others. In the spring of the sixth year of Yuanyou (1091 AD), he passed away. His relics were buried in Baozang Temple in Qiantang. His posthumous title was Shenzhi (Divine Wisdom). The master wrote more than ten kinds of works, totaling tens of thousands of words, all of which were interpretations of Buddhist doctrines. Liao Rui (Zen master) was a native of Xiuzhou, and also a man of Tao. Wang of Sixi asked Liao Rui to chant and offer food to his deceased daughter. It happened that the river was frozen and the boat could not cross, so he sent someone...
人報。令設座于斛前。即船上遙為咒愿。事已。忽一女至船。禮足為謝云。已得超往。因留物為記。忽不見。次日王君至船。見物驚曰。此亡女入斂時。所御也。
圓明大師演公傳
無演。天彭張氏子。幼英烈。不甘處俗。十五棄家。事承天院寶梵大師昭符。符記之曰。此子。他日法中龍象也。二十以誦經。落髮。受首楞嚴於繼靜。靜歿。卒業于惟鳳文昭。受圓覺肇論于省身。受華嚴法界觀起信論于曉顏。受唯識百法論于延慶。凡此諸師。皆聲名藉藉。師。必妙得其家風。然後已。又從諸儒講學。于書無所不觀。于文無所不能。趙清獻公。挽師登法席。于楞嚴了義。指掌極談。聞者。如飲醇酒。無不必醉。既於此經。心融形釋。復出入內外篇籍。如風行電激。所向如志。又嘗問道于禪師惟迪惟勝。師嘿然心許曰。此自在吾術內矣。又作大悲觀音化相。宇以崇閣。極天下之竘工珍材。二十餘年乃成。人以為莊嚴之冠。不知師之遊戲也。中年。喜葛洪內篇。延異譎士。將以丹石伏物。皆為黃金。或取其金而畔去。師不悔不怒。他日遇之。視之如初。此可以觀其德性也。寶梵既歿。二親又耄。期去世。乃南遊曰。吾聞南方大士。有若祖心。有若克文。有若善本。皆命世亞聖大人也。不可不行觀道焉。元符三年三
【現代漢語翻譯】 現代漢語譯本：有人前來稟報，請法師在停放棺木的地方設定座位。於是就在船上遙遙地為亡者誦經祈福。事情完畢后，忽然有一女子來到船邊，禮拜法師並感謝道：『我已經得到超度往生了。』因此留下物品作為紀念，忽然就不見了。第二天，王君來到船上，看見那物品驚呼道：『這是我死去的女兒入殮時所穿戴的啊！』
（以上出自）圓明大師演公傳
無演（法師名），是天彭縣張氏之子。從小就英俊剛毅，不甘心平庸。十五歲時離家出走，師從承天院的寶梵大師昭符（法號）。昭符預言說：『這個孩子，將來必定是佛法中的棟樑之才。』二十歲時通過誦經而剃度出家，從繼靜（法師名）處學習《首楞嚴經》，繼靜去世后，又在惟鳳文昭（法師名）處完成學業。從省身（法師名）處學習《圓覺經》和《肇論》，從曉顏（法師名）處學習《華嚴法界觀》和《起信論》，從延慶（法師名）處學習《唯識百法論》。所有這些老師，都是聲名顯赫的人物。無演法師必定要精妙地掌握他們的學風，才肯罷休。他又跟隨儒生們講習學問，對各種書籍無不涉獵，各種文章無所不能。趙清獻公（人名）邀請法師登上法座，對《楞嚴經》的精義，講解得非常透徹明瞭。聽講的人，就像喝了醇厚的酒一樣，沒有不陶醉的。既然對這部經書，已經心領神會，融會貫通，又出入各種佛經和世俗典籍，就像風馳電掣一樣，所向披靡。他還曾經向禪師惟迪（法師名）和惟勝（法師名）請教禪法，法師默默地在心裡讚許他們說：『這些都在我的掌握之中了。』他又創作了大悲觀音的化相，用高大的樓閣來裝飾，用盡天下最精巧的工匠和珍貴的材料，花了二十多年才完成。人們認為這是莊嚴佛像之冠，卻不知道這是法師的遊戲之作。中年時，他喜歡葛洪的《內篇》，延請一些奇異古怪的術士，想要用丹砂和石頭來點石成金。有些人拿了他的金子就背叛離去。法師不後悔也不生氣，日後遇到他們，仍然像當初一樣對待他們。由此可見他的德行。寶梵大師去世后，他的父母又年老體衰，希望去世前能見他一面。於是他南遊，說：『我聽說南方的大德，有像祖心（法師名）、克文（法師名）、善本（法師名）這樣的，都是應運而生的亞聖大人啊，不可不去觀摩學習。』元符三年（公元1100年）三
【English Translation】 English version: Someone reported that a seat should be set up in front of the coffin. So, from the boat, they remotely chanted sutras and prayed for the deceased. After the ceremony, suddenly a woman came to the boat, bowed to the master and thanked him, saying, 'I have been liberated and reborn.' She then left an object as a memento and suddenly disappeared. The next day, Wang Jun came to the boat, saw the object, and exclaimed in surprise, 'This is what my deceased daughter wore when she was placed in the coffin!'
(The above is from) The Biography of Great Master Yuanming Yan
Wu Yan (the master's name) was the son of the Zhang family of Tianpeng County. From a young age, he was handsome and resolute, unwilling to be ordinary. At the age of fifteen, he left home and became a disciple of Great Master Zhaofu (Dharma name) of Baofan Monastery in Chengtian. Zhaofu predicted, 'This child will surely be a pillar of Buddhism in the future.' At the age of twenty, he was ordained as a monk through reciting sutras. He studied the Shurangama Sutra under Ji Jing (master's name). After Ji Jing passed away, he completed his studies under Wei Feng Wenzhao (master's name). He studied the Yuanjue Sutra and the Zhao Lun under Sheng Shen (master's name), the Huayan Dharma Realm Contemplation and the Awakening of Faith under Xiao Yan (master's name), and the Vijnaptimatrata-siddhi and the Hundred Dharmas under Yan Qing (master's name). All these teachers were renowned figures. Master Wu Yan made sure to master their teachings before stopping. He also studied with Confucian scholars, reading all kinds of books and mastering all forms of writing. Zhao Qingxian (person's name) invited the master to ascend the Dharma seat, where he explained the profound meaning of the Shurangama Sutra with great clarity. Those who listened felt as if they were drinking fine wine, and all were intoxicated. Having understood and mastered this sutra, he also delved into various Buddhist and secular texts, like lightning and wind, unstoppable in his pursuits. He also sought teachings on Chan from Chan masters Wei Di (master's name) and Wei Sheng (master's name). The master silently approved of them in his heart, saying, 'These are all within my grasp.' He also created a manifestation of the Great Compassion Avalokiteshvara, adorning it with a tall pavilion, using the most skilled craftsmen and precious materials in the world, taking more than twenty years to complete. People considered it the crown of magnificent Buddhist images, but they did not know that it was the master's playful creation. In his middle age, he became fond of Ge Hong's Inner Chapters, and he invited some strange and eccentric alchemists, wanting to use cinnabar and stones to turn base metals into gold. Some people took his gold and betrayed him. The master did not regret or get angry, and when he met them later, he treated them as before. From this, one can see his virtue. After Great Master Baofan passed away, his parents became old and frail, hoping to see him before they died. So he traveled south, saying, 'I have heard that there are great virtuous ones in the south, such as Zu Xin (master's name), Ke Wen (master's name), and Shan Ben (master's name), all of whom are great sages born in response to the times. I must go and observe and learn from them.' In the third year of Yuanfu (1100 AD), three
月。道出戎州。憩渝州覺林禪院。不疾而化。僧臘三十有七。其法子。奉師遺骨。藏於寶梵塔之西。有志不果。遽厄于數。惜哉。
令觀
令觀。莆田黃氏子。十三出家廣化寺。十八受具。通易孟子莊老諸書。已而撥去。聽講大乘經論。他日讀楞嚴經。駭然大悟曰。世徒傳當年圓覺之圭峰。何知不有今日楞嚴之我耶。未幾。得寺之安養院。折筇壞戶而居之。標尚質素。語終日不妄出身。非有迫致。或竟歲未嘗倚閭。閱大藏經。更數返。雖老益力。又天性慈甚。哀病者而急厄窮。咒食放生。無不為者。貲不逮必解衣就質。無難色。事佛朝香夕燈者五十年。不驅蚊。不搔餒虱。不以匡眾。為己任人。或戲之曰。憊乎。觀公奚事爾為。師曰。吾非憊者。正恐坐此得憊耳。其密意警人類如此。忽一日示疾。語其徒曰。有六上人。當過我。亟具茗果。眾疑師屬疾語迷謬。既而人有赍像自遠至者。物色之正六。則傅金羅漢也。是夜沐浴。黎明更衣。敷座。與眾別。勉以無負佛祖。語已抵掌就寂。實元祐三年八月也。住壽九十一。僧臘七十三。居三日頂猶溫。茶毗于寺之北岡。火行異香。收燼得舌根不壞。其徒塔之。夜有光炯然。自茶毗所。屬塔中。如往還狀。又三日。現金銀色舍利。環五里餘。尺草寸木。悉發光曜。
【現代漢語翻譯】 現代漢語譯本： 月禪師從戎州出發，在渝州覺林禪院休息。無疾而終。僧臘三十七年。他的弟子們遵照遺囑，將他的遺骨安葬在寶梵塔的西邊。可惜的是，他的志向未能實現，就遭遇了命運的限制。真是令人惋惜。 令觀禪師，是莆田黃氏之子。十三歲在廣化寺出家，十八歲受具足戒。通曉《易經》、《孟子》、《莊子》、《老子》等書籍。後來拋棄這些學問，聽講大乘經論。有一天，他讀《楞嚴經》，驚異地大悟說：『世人只知道當年圓覺的圭峰禪師，怎麼知道沒有今天讀楞嚴經的我呢？』不久，他得到寺院的安養院，折斷竹杖，破壞門戶而居住。崇尚樸素，整天說話不隨便出口，不是有緊急的事情，或者整年都不曾依靠門邊。閱讀大藏經，多次反覆，年紀越大越努力。又天性非常慈悲，哀憐病人，急於救助貧困的人，唸咒施食放生，沒有不做的。資財不夠，必定脫下衣服去換取所需，沒有為難的臉色。事奉佛，早晨上香晚上點燈五十年，不驅趕蚊子，不搔身上的虱子。不把匡正大眾作為自己的責任。有人戲弄他說：『疲憊嗎？觀公你何必這樣呢？』禪師說：『我不是疲憊，正是恐怕坐在這裡會變得疲憊啊。』他隱秘的心意警醒世人如此。忽然有一天示現疾病，告訴他的弟子們說：『有六位上人，應當經過我這裡。趕快準備茶和水果。』眾人懷疑禪師因為生病而說胡話。不久，有人帶著佛像從遠方來，仔細辨認，正是六尊傅金羅漢。當天晚上沐浴，黎明更換衣服，鋪設座位，與眾人告別，勉勵大家不要辜負佛祖。說完就合掌圓寂。時間是元祐三年八月。享年九十一歲，僧臘七十三年。圓寂后三天，頭頂仍然溫暖。在寺院的北岡火化，火化時有奇異的香味。收取骨灰，得到舌根沒有損壞。他的弟子們建塔安葬。晚上有光芒閃耀，從火化的地方，連線到塔中，好像往來的樣子。又過了三天，出現金銀色的舍利，環繞五里多，一尺高的草和一寸高的樹木，都發出光芒。
【English Translation】 English version: Master Yue departed from Rongzhou and rested at Jue Lin Chan Monastery in Yuzhou. He passed away without illness. He had been a monk for thirty-seven years. His disciples, following his will, buried his remains to the west of the Bao Fan Pagoda. Unfortunately, his aspirations were not fulfilled, and he encountered the limitations of fate. It is truly regrettable. Master Ling Guan, a son of the Huang family of Putian, became a monk at Guanghua Monastery at the age of thirteen and received full ordination at eighteen. He was well-versed in books such as the 'I Ching', 'Mencius', 'Zhuangzi', and 'Laozi'. Later, he abandoned these studies and listened to lectures on Mahayana sutras and treatises. One day, while reading the 'Surangama Sutra', he was astonished and enlightened, saying, 'The world only knows Guifeng Chan Master of perfect enlightenment in the past, how do they know that there is not a me reading the Surangama Sutra today?' Soon after, he obtained the An Yang Courtyard of the monastery, broke his bamboo staff, and damaged the doors to reside there. He advocated simplicity and did not speak carelessly all day long. Unless there was an urgent matter, he would not lean against the door for an entire year. He read the Tripitaka repeatedly, becoming more diligent as he grew older. Moreover, he was extremely compassionate by nature, pitying the sick and urgently helping the poor. He chanted mantras, offered food, and released living beings, doing everything possible. If funds were insufficient, he would certainly take off his clothes to exchange for what was needed, without showing any difficulty. He served the Buddha, offering incense in the morning and lighting lamps in the evening for fifty years, not driving away mosquitoes, not scratching lice on his body. He did not take rectifying the masses as his responsibility. Someone teased him, saying, 'Are you tired? Why do you do this, Master Guan?' The master said, 'I am not tired, but I am afraid that sitting here will make me tired.' His secret intention was to warn people in this way. Suddenly, one day, he showed signs of illness and told his disciples, 'There are six superiors who should pass by me. Quickly prepare tea and fruit.' The disciples suspected that the master was talking nonsense due to his illness. Soon after, someone came from afar with Buddha images, and upon closer inspection, they were indeed six gilded Arhats. That night, he bathed, changed clothes at dawn, laid out a seat, and bid farewell to the assembly, urging everyone not to fail the Buddha and the Patriarchs. After speaking, he joined his palms and passed away peacefully. It was August of the third year of Yuan You. He lived to the age of ninety-one and had been a monk for seventy-three years. Three days after his death, his crown was still warm. He was cremated on the north hill of the monastery, and there was an unusual fragrance during the cremation. Upon collecting the ashes, his tongue remained intact. His disciples built a pagoda to enshrine it. At night, there was a bright light, connecting from the cremation site to the pagoda, as if moving back and forth. Three days later, golden and silver relics appeared, surrounding more than five miles, and every blade of grass and inch of wood emitted light.
蹶石相土。無不得者。而不窮也。旁近居民。至取以售用。奇矣。盛哉。則師生平功行存養之實。可知矣。
成覺．慧悟傳
成覺。代州張氏子。方學語。能誦金剛般若。父母異之。𢹂送善住院。希公為童子。希公道望赫然。賜號慈懿大師。移住清涼寺。慈懿以師親侍。日久心知為法器。一日謂之曰。古人謂出家為大丈夫。所以為大丈夫有四事。近知識。問正法。思義理。如說修行。是也。後生可畏。無以吾老滯守一隅。爾其行乎。由是遍訪師匠。依明教大師最久。故於惟識一宗。洞明底蘊。后大弘其道。時人謂。慈懿以知人有子。明教以傳法得人。師嘗示學者曰。學道人。持心有三要。曰大。曰專。曰遠。大。則佛祖得處。我必得之。不為人天小利所牽。專。則惟究一事。不為名相所引。遠。則以證為期。死而後已。具此之心。必能至道。務實去華。其言大率如此。年八十而終。
慧悟者。生行唐李氏。其伯每。日誦妙蓮華偈。洎終火化。舌根不壞。悟母。嘗夢其伯母執蓮華一莖授之。遂有娠。師生。容面端整。舌長覆鼻。音聲宏朗。為五臺真容院僧。戒慧精明。時無有兩。元祐初。詔入內庭。宣闡稱旨。賜紫衣僧正之職。師力辭獲免。崇寧改元。覆被詔赴京。固以老病辭。至使者往返。乃行。
【現代漢語翻譯】 現代漢語譯本：
『蹶石相土』（不辭勞苦地開墾土地）。沒有什麼是得不到的。而且永不停止。附近的居民，甚至拿（收穫的作物）去賣。真是奇特啊。多麼興盛啊。由此可知老師（指成覺）一生的功德行為和修養的真實情況。 成覺，代州張氏之子。剛學會說話，就能背誦《金剛般若經》。父母認為他很特別，便帶著他送到善住院，拜希公為師。希公的聲望非常高，被賜予『慈懿大師』的稱號。後來搬到清涼寺。慈懿讓成覺像親人一樣侍奉自己。時間久了，心裡知道他是可以繼承佛法的人才。有一天對他說：『古人說出家是大丈夫所為。之所以能成為大丈夫，有四件事要做：親近善知識，請問正確的佛法，思考佛法的義理，按照佛法所說的去修行。就是這樣。後生晚輩是值得敬畏的。不要因為我年老就固守在一個地方。你還是去遊歷參學吧。』因此，成覺遍訪名師，跟隨明教大師的時間最長。所以對於唯識宗，徹底明白其中的奧妙。後來大力弘揚唯識宗。當時的人說：『慈懿因為識別人才而有了後繼之人，明教因為傳授佛法而得到了傳法人。』成覺曾經告誡學道的人說：『學道的人，保持心念有三個要點：要大、要專、要遠。大，就是佛祖所能得到的境界，我一定要得到，不被為人天小利所牽絆。專，就是隻研究一件事，不被名相所迷惑。遠，就是以證悟為目標，至死方休。』具備這樣的心，一定能夠達到真道。務求實際，去除虛華。他所說的大概就是這樣。八十歲時去世。 慧悟，是行唐李氏之子。他的伯母每天誦讀《妙法蓮華經》的偈頌。去世火化后，舌根沒有燒壞。慧悟的母親，曾經夢見他的伯母拿著一枝蓮花送給她，於是就懷孕了。慧悟出生后，容貌端正，舌頭很長，能蓋住鼻子，聲音洪亮。是五臺山真容院的僧人，戒律和智慧都很精明，當時沒有人能比得上。元祐初年，被皇帝下詔召入內庭，宣講佛法，很合皇帝的心意，被賜予紫衣僧正的職位。慧悟極力推辭，才得以免除。崇寧改元，再次被下詔前往京城。堅決以年老多病為理由推辭。直到使者多次往返，才動身前往。
【English Translation】 English version:
'Jue Shi Xiang Tu' (tirelessly cultivating the land). There was nothing that could not be obtained. And it never stopped. Nearby residents even took (the harvested crops) to sell. How extraordinary! How prosperous! From this, the truth of the teacher's (referring to Chengjue) lifelong merits, conduct, and cultivation can be known. Chengjue, son of the Zhang family of Daizhou. As soon as he learned to speak, he could recite the 'Diamond Prajna Sutra'. His parents thought he was special, so they took him to Shanzhu Monastery and made him a disciple of Xigong. Xigong's reputation was very high, and he was given the title 'Master Ciyi'. Later, he moved to Qingliang Temple. Ciyi had Chengjue serve him like a close relative. Over time, he knew in his heart that he was a talent who could inherit the Dharma. One day, he said to him: 'The ancients said that leaving home is what a great man does. There are four things to do to become a great man: be close to good teachers and friends, ask about the correct Dharma, contemplate the meaning of the Dharma, and practice according to what the Dharma says. That's it. Later generations are to be feared. Don't let my old age keep me in one place. You should go and travel and study.' Therefore, Chengjue visited famous teachers everywhere, and followed Master Mingjiao for the longest time. Therefore, he thoroughly understood the mysteries of the Vijnanavada school. Later, he vigorously promoted the Vijnanavada school. People at the time said: 'Ciyi had a successor because he recognized talent, and Mingjiao gained a Dharma transmitter because he transmitted the Dharma.' Chengjue once warned those who study the Way: 'Those who study the Way have three key points to maintain their minds: be great, be focused, and be far-reaching. Great means that the realm that the Buddhas and ancestors can attain, I must attain, and not be bound by the small benefits of humans and gods. Focused means only studying one thing, not being confused by names and forms. Far-reaching means taking enlightenment as the goal, and not stopping until death.' With such a mind, one will surely be able to reach the true Way. Be practical and remove the superficial. That's roughly what he said. He died at the age of eighty. Huiwu was the son of the Li family of Xingtang. His aunt recited the verses of the 'Wonderful Lotus Flower Sutra' every day. After her death and cremation, her tongue root did not burn. Huiwu's mother once dreamed that his aunt gave her a lotus flower, and then she became pregnant. After Huiwu was born, his appearance was dignified, his tongue was long and could cover his nose, and his voice was loud. He was a monk at the Zhenrong Monastery on Mount Wutai, and his precepts and wisdom were very clear, and no one could compare to him at that time. In the early years of Yuanyou, he was summoned by the emperor to the inner court to preach the Dharma, which pleased the emperor, and he was given the position of Purple-robed Sangha Chief. Huiwu strongly declined and was exempted. In the first year of Chongning, he was summoned to the capital again. He firmly declined on the grounds of old age and illness. It was not until the messengers went back and forth many times that he set off.
次佛道店。謂使者曰。既逢佛道。吾將歸矣。為吾謝天子。言訖仡然而化。
晉水法師傳(附誠法師．義天僧統)
凈源。字伯長。楊氏子。生而敏慧。依東京報慈寺海達大師得度。奮志參尋。初受華嚴於五臺承遷。次見橫海明覃。后謁長水璇法師。盡得華嚴奧旨。四方宿學。推為義龍。聲譽籍甚。開法泉之清涼。蘇之觀音。杭之祥符。湖之寶閣。秀之善住。屢坐大道場。闡揚圓頓極旨。左丞蒲公守杭。尊其道。以慧因院。易禪為教。請師居之。道風大振。師筆力遒勁。合華嚴證聖正元二疏為一。以便觀覽。制華嚴楞嚴圓覺三懺法。及作法華集義通要十四卷。又疏解仁王般若等經。
義天者。高麗國王第四子。辭榮出家。封祐世僧統。元祐初。入中國上表。乞傳賢首教。歸朝弘揚。敕有司。舉可授法者。以誠法師對。
誠法師者。住東京覺嚴寺。講華嚴經。歷席既久。學者依以揚聲。其為人。純至少緣飾。高行遠識。近世講人。莫有居其右者。上表舉師自代。曰。臣雖刻意講學。識趣淺漏。特以年運已往。妄為學者所推。今異國名僧。航海問道。宜得高識博聞者。為之師。竊見杭州慧因院僧凈源。精練教乘。旁通外學。舉以自代。實允公議。上可其奏。遣朝奉郎楊億館。伴至慧因。受法諸剎
【現代漢語翻譯】 現代漢語譯本：在佛道店停了下來。他對使者說：『既然遇到了佛道，我就要歸去了。替我感謝天子。』說完就翛然而逝。
晉水法師傳（附誠法師、義天僧統）
凈源（Jingyuan），字伯長（Bo Chang），是楊氏之子。他天生聰敏有智慧，依止東京報慈寺的海達（Haida）大師剃度出家。立志參訪尋道，最初在五臺山從承遷（Chengqian）處接受《華嚴經》，之後拜見橫海的明覃（Mingtan），最後拜謁長水璇（Changshui Xuan）法師，完全領悟了《華嚴經》的精深奧義。四方有學問的人，都推舉他為義龍（Yilong），聲譽非常高。先後在泉州的清涼寺（Qingliang Temple）、蘇州的觀音寺（Guanyin Temple）、杭州的祥符寺（Xiangfu Temple）、湖州的寶閣寺（Baoge Temple）、秀州的善住寺（Shanzhu Temple）開壇講法，多次在高大的道場宣揚圓頓教法的精髓。左丞蒲公（Pu Gong）鎮守杭州時，非常尊敬他的道行，將慧因院（Huiyin Temple）改為講經之所，請凈源法師居住。凈源法師的道風因此大振。凈源法師的筆力雄健，將《華嚴經證聖疏》（Huayan Zheng Sheng Shu）和《華嚴經正元疏》（Huayan Zhengyuan Shu）合二為一，以便人們閱讀。他還製作了《華嚴懺法》（Huayan Chanfa）、《楞嚴懺法》（Lengyan Chanfa）、《圓覺懺法》（Yuanjue Chanfa》三種懺法，並撰寫了《法華集義通要》（Fahua Jiyi Tongyao）十四卷，又疏解了《仁王般若經》（Renwang Borejing）等經典。
義天（Yitian），是高麗國王的第四個兒子，辭別榮華富貴出家，被封為祐世僧統（Youshi Sengtong）。元祐（Yuanyou）初年，來到中國上表，請求傳授賢首教（Xianshou Jiao）。回國后弘揚佛法，皇帝下令有關部門推舉可以傳授佛法的人，誠法師（Cheng Fashi）被推薦。
誠法師，住在東京覺嚴寺（Jueyan Temple），講授《華嚴經》。擔任講席的時間很久，學者們都依靠他來提高聲望。他的為人，純樸少有裝飾，品行高尚，見識深遠，近代的講經人，沒有能超過他的。他上表推薦凈源法師代替自己，說：『我雖然刻意講學，但見識淺薄。只是因為年歲已大，被學者們虛妄地推舉。現在外國著名僧人，遠渡重洋來問道，應該由見識高遠、博學多聞的人來做他的老師。我私下認為杭州慧因院的僧人凈源，精通佛法，旁通外學，推薦他來代替我，實在符合公議。』皇帝批準了他的奏章，派遣朝奉郎楊億（Yang Yi）在館舍陪伴義天前往慧因院接受佛法，並巡禮各寺。
【English Translation】 English version: He stopped at a Buddhist temple. He said to the messenger, 'Now that I have encountered the Buddha's path, I shall return to it. Thank the Emperor for me.' After speaking, he passed away peacefully.
Biography of Dharma Master Jinshui (Attached: Dharma Master Cheng, Sangha Chief Yitian)
Jingyuan, styled Bo Chang, was the son of the Yang family. He was born intelligent and wise. He became a monk under the tutelage of Master Haida of Bao'en Temple in Dongjing. He aspired to seek the Dharma, first receiving the Avatamsaka Sutra from Chengqian at Mount Wutai, then meeting Mingtan of Heng Hai, and finally visiting Dharma Master Changshui Xuan, fully grasping the profound meaning of the Avatamsaka Sutra. Scholars from all directions regarded him as Yilong, and his reputation was very high. He opened Dharma assemblies at Qingliang Temple in Quanzhou, Guanyin Temple in Suzhou, Xiangfu Temple in Hangzhou, Baoge Temple in Huzhou, and Shanzhu Temple in Xiuzhou, repeatedly expounding the ultimate essence of the perfect and sudden teachings in grand Dharma assemblies. When Vice Minister Pu Gong was stationed in Hangzhou, he respected Jingyuan's virtue and converted Huiyin Temple from a Chan (Zen) monastery to a teaching center, inviting Jingyuan to reside there. Jingyuan's influence greatly increased. Jingyuan's writing style was vigorous. He combined the 'Avatamsaka Sutra Zheng Sheng Commentary' and the 'Avatamsaka Sutra Zhengyuan Commentary' into one for easier reading. He created the three repentance rituals of Avatamsaka, Surangama, and Perfect Enlightenment, and wrote fourteen volumes of 'Essential Meanings of the Lotus Sutra'. He also wrote commentaries on the 'Benevolent Kings Sutra' and other scriptures.
Yitian was the fourth son of the King of Goryeo. He renounced worldly glory to become a monk and was appointed as Sangha Chief Youshi. In the early years of Yuanyou, he came to China and submitted a memorial requesting the transmission of the Xianshou teachings. After returning to his country, he promoted Buddhism. The emperor ordered the relevant departments to recommend someone who could transmit the Dharma, and Dharma Master Cheng was recommended.
Dharma Master Cheng resided at Jueyan Temple in Dongjing, lecturing on the Avatamsaka Sutra. Having held the position for a long time, scholars relied on him to enhance their reputation. He was simple and unadorned, with noble conduct and profound knowledge. Among contemporary lecturers, none could surpass him. He submitted a memorial recommending Jingyuan to replace him, saying, 'Although I have diligently studied and lectured, my knowledge is shallow. It is only because of my age that I have been falsely praised by scholars. Now that a famous monk from a foreign country has come across the sea to seek the Dharma, he should be taught by someone with profound knowledge and extensive learning. I believe that the monk Jingyuan of Huiyin Temple in Hangzhou is proficient in Buddhist teachings and knowledgeable in other fields of study. Recommending him to replace me is truly in accordance with public opinion.' The emperor approved his memorial and sent Yang Yi, a court official, to accompany Yitian to Huiyin Temple to receive the Dharma and visit various temples.
。迎餞如行人禮。初華嚴疏鈔。久已散墜。義天持至咨決。遂得復全。義天。業就還國。留金書華嚴三譯本。一百八十卷。于慧因。師乃建閣。奉安之。時稱師為華嚴中興之祖。師。之道遂大行海外矣。元祐三年冬。示寂。茶毗獲舍利無數。塔于院西北。壽七十有八。義天念法乳。遣侍僧壽介等。過海致祭焉。師先世。泉之晉水人。故學者。稱晉水法師。
有嚴傳
有嚴。臺之臨海胡氏子。母將孕。號痛頓什。其兄沙門宗本曰。是必有異。若生男當出家。母聞合掌以許。既而痛止。果生男。六歲從師。十四受具戒閱壽禪師。心賦若有所悟。即往東山。謁神照。於一心三觀之道。法華三昧之行。莫不神解。而躬行之。嘗讀止觀。至不思議境。曰。萬法惟一心。心外無一法。心法不可得。是名妙三千。初主無相。慧因法真。自赤城遷東掖。舉師以代。嘗謂。去佛久遠。人迷自性。凡宣演之際。必近指一心。使之易領。聞者皆能有入。紹聖中。郡請主東掖。師曰。智者年未五十。已散徒眾。吾老矣。可堪此耶。卒不赴。隱居故山東峰。廬于樝木之傍。因自號樝庵。一缽無長物。躬拾薪汲水。食唯三白。二十年中。專事凈業。以安養為故鄉。作懷凈土詩八章。辭情悽切。人多樂誦。母病目。師對觀音。想日精摩尼
【現代漢語翻譯】 現代漢語譯本：以對待行人的禮節來迎接和送別。[初版]《華嚴疏鈔》很久以前就散失了，義天（Uicheon，高麗王子）帶到后諮詢決斷，才得以恢復完整。義天完成學業回國，留下金書《華嚴》三種譯本，共一百八十卷，在慧因寺。法師於是建造閣樓來供奉安放這些經書。當時人們稱法師為華嚴中興之祖。法師的道義因此在海外廣為流傳。元祐三年冬天，法師圓寂。火化后獲得無數舍利。塔建在寺院西北方。享年七十八歲。義天感念法乳之恩，派遣侍僧壽介等人，渡海前來祭奠。法師的先祖是泉州的晉水人，所以學者們稱他為晉水法師。
有嚴傳
有嚴法師是臺州臨海胡家的兒子。母親將要懷孕時，號叫疼痛不止。他的哥哥沙門宗本說：『這必定有奇異之處。如果生的是男孩，應當讓他出家。』母親聽了合掌答應。不久疼痛停止，果然生了個男孩。六歲時跟隨老師學習，十四歲受具足戒。閱讀壽禪師的著作，心中似乎有所領悟。於是前往東山，拜見神照禪師，對於一心三觀的道理，法華三昧的修行，沒有不領會通透的，並且親自實踐。曾經讀《止觀》，讀到不可思議的境界時，說：『萬法唯是一心，心外沒有一法。心法不可得，這叫做妙三千。』最初主持無相寺、慧因寺、法真寺。從赤城遷到東掖山，推舉法師來代替。曾經說過：『距離佛陀已經很久遠了，人們迷惑于自己的自性。凡是宣講演說的時候，必定靠近指明一心，使人們容易領會。』聽的人都能有所領悟。紹聖年間，郡里請法師主持東掖寺，法師說：『智者大師不到五十歲，就已經解散了徒眾。我老了，怎麼能勝任呢？』最終沒有赴任。隱居在原來的東山山峰，住在樝木旁邊，因此自號樝庵。一個缽里沒有多餘的東西，親自撿柴打水。吃的只有三白（米飯、豆腐、鹽）。二十年中，專門從事凈土法門，以安養（極樂世界）為故鄉。作《懷凈土詩》八章，辭藻情感悽切，人們大多喜歡誦讀。母親眼睛生病，法師對著觀音菩薩，想像日精摩尼（太陽的精華和摩尼寶珠）
【English Translation】 English version: He greeted and sent off guests with the courtesy due to travelers. The initial version of the 'Huayan Shu Chao' (Commentary on the Avatamsaka Sutra) had long been scattered and lost. Uicheon (a Goryeo prince) brought it, consulted, and made decisions, thus enabling its complete restoration. Uicheon, having completed his studies, returned to his country, leaving behind three translated versions of the Avatamsaka Sutra in golden script, totaling one hundred and eighty volumes, at Huixin Temple. The master then built a pavilion to enshrine and house these scriptures. At that time, people called the master the reviver of the Huayan school. The master's teachings thus greatly flourished overseas. In the winter of the third year of the Yuanyou era, he passed away. After cremation, countless relics were obtained. A pagoda was built to the northwest of the temple. He lived to the age of seventy-eight. Uicheon, mindful of the nurturing grace of the Dharma, sent his attendant monk Shoujie and others to cross the sea and offer sacrifices.
Biography of Youyan
Venerable Youyan was the son of the Hu family of Linhai in Taizhou. When his mother was about to conceive, she cried out in incessant pain. His elder brother, the Shramana Zongben, said, 'This must be extraordinary. If a boy is born, he should become a monk.' Upon hearing this, the mother joined her palms in agreement. Soon the pain ceased, and indeed a boy was born. At the age of six, he followed a teacher to study, and at fourteen, he received the full precepts. Reading the works of Zen Master Shou, his mind seemed to have some understanding. He then went to Dongshan to visit Zen Master Shenzhao, and he thoroughly understood the principles of the One Mind and Three Contemplations, and the practice of the Lotus Samadhi, and personally practiced them. Once, while reading the 'Zhi Guan' (Mohe Zhiguan), when he reached the inconceivable realm, he said, 'All dharmas are only the One Mind; outside the Mind, there is not a single dharma. The dharma of the Mind cannot be obtained; this is called the Wonderful Three Thousand.' Initially, he presided over Wuxiang Temple, Huixin Temple, and Fazhen Temple. He moved from Chicheng to Dongye Mountain and recommended the master to replace him. He once said, 'It has been a long time since the Buddha, and people are deluded about their own nature. Whenever I preach and expound, I must closely point to the One Mind, making it easy for people to understand.' Those who heard it were all able to gain entry. During the Shaosheng era, the prefecture invited the master to preside over Dongye Temple. The master said, 'Master Zhiyi had already disbanded his followers before the age of fifty. I am old, how can I be competent for this?' In the end, he did not go. He lived in seclusion on the original Dongshan peak, dwelling beside a Zhamu tree, and therefore called himself Zha'an (Zha Hermitage). He had nothing extra in his bowl, personally gathering firewood and drawing water. He only ate three whites (rice, tofu, salt). For twenty years, he devoted himself to the Pure Land practice, taking An Yang (Sukhavati, the Pure Land) as his hometown. He composed eight chapters of 'Poems Yearning for the Pure Land,' with poignant words and emotions, which people mostly enjoyed reciting. When his mother's eyes became ill, the master faced Avalokiteshvara Bodhisattva, imagining the essence of the sun and the Mani jewel
手。母即夢神擎日目前。覺而目明。師於三昧中。多獲瑞應。不可列舉。建中靖國元年。定中見天神。告曰。師凈業成矣。又夢池中生大蓮華。天樂四列。乃作餞歸凈土之詩。越七日。趺坐而化。以陶器。塔于庵北。有光在塔。如月形。三夕乃沒。
智圓
智圓。字無外。錢塘徐氏子。學語即知孝悌。稍長。嘗析木濡水。就石書字。列花卉若綿蕝。戲為講訓之狀。父母異之。令入空門受具戒。二十一。聞奉先清公傳天臺三觀之道。負笈造焉。二年而清亡。遂往居西湖之孤山。杜門樂道。自號潛夫。與林處士逋。為鄰友。雅善病。又號病夫。師嘗嘆荊溪歿后。微言墜地。曰。吾何人也。於是。著十疏以通經。述諸鈔以釋疏。翼贊弘宣。其功偉矣。師雪骨冰心。傲然物外。視人間之世。如纖塵。過目了不關懷。時王欽若。撫錢唐。慈雲遣使邀師。同往迓之。師笑語使人曰。為我致意。慈雲錢唐。且駐卻一僧。聞者歎服。于講道之外。以詩文自娛。有雜述五十卷。題曰閑居編。以乾興元年二月十七日。自作祭文輓詞。越二日。示寂。年僅四十有七也。預戒門人曰。吾歿后。無厚葬以罪我。無建塔以誣我。無謁有位求銘以虛美我。但用陶器二合而瘞。立石志名字年月而已。及亡。門人如所戒。斂以陶器。斸所居巖
【現代漢語翻譯】 現代漢語譯本： 手。母親夢見神托著太陽來到眼前。醒來后眼睛明亮。智圓法師在禪定中，多次獲得吉祥的徵兆，不可一一列舉。建中靖國元年（1101年），在禪定中見到天神，告訴他說：『您的凈業已經成就了。』又夢見池中生出巨大的蓮花，天樂排列四周。於是，他寫下告別塵世迴歸凈土的詩。過了七天，他跏趺坐化。人們用陶器將他安葬在庵的北面。有光在塔上，像月亮一樣，三個晚上后消失。
智圓（976年－1003年）
智圓，字無外，是錢塘徐氏的兒子。開始學說話就懂得孝順父母，友愛兄弟。長大后，曾經劈開樹木，蘸水在石頭上寫字，排列花卉，像鋪設蓆子一樣，模仿講經說法的樣子。他的父母認為他與衆不同，就讓他進入佛門，受了具足戒。二十一歲時，聽說奉先寺的清公傳授天臺宗的三觀之法，就揹著書箱去拜訪他。兩年後清公去世，於是前往西湖的孤山居住，閉門修道，自號潛夫。與隱士林逋（字君復）為鄰居，非常喜歡生病，又號病夫。智圓法師曾經嘆息荊溪湛然大師去世后，精妙的佛法教義衰落。他說：『我是什麼人呢？』於是，他撰寫了《十疏》來疏通經典，撰述各種註疏來解釋疏文，輔助弘揚佛法，他的功勞非常偉大。智圓法師品格高潔，傲然於世俗之外，看待人間世事，如同細小的塵埃，看過後毫不關心。當時王欽若擔任錢塘的管理者，慈雲寺派使者邀請智圓法師，一同去迎接他。智圓法師笑著對使者說：『請你替我向慈雲寺和王欽若致意，錢塘有我這個和尚就足夠了。』聽到的人都歎服。在講經說法之外，他以詩文自娛，有雜述五十卷，題名為《閑居編》。在乾興元年（1022年）二月十七日，自己寫下祭文和輓詞。過了兩天，圓寂，年僅四十七歲。他預先告誡門人說：『我死後，不要厚葬來增加我的罪過，不要建造佛塔來欺騙我，不要去拜訪有權位的人來為我寫墓誌銘，虛假地讚美我。只要用兩個陶器合在一起安葬，立一塊石頭，刻上名字和年月就可以了。』等到他去世后，門人按照他所告誡的，用陶器收斂他的遺體，在所居住的巖石旁挖掘墓穴安葬了他。
【English Translation】 English version: Hand. His mother dreamt that a god held up the sun before her. Upon waking, her eyes were bright. The Master, in samadhi, often received auspicious signs, too numerous to list. In the first year of Jianzhong Jingguo (1101), he saw a celestial being in samadhi who told him, 'Your pure karma is accomplished.' He also dreamt of a large lotus flower growing in a pond, with heavenly music all around. Thereupon, he composed a poem bidding farewell to return to the Pure Land. After seven days, he sat in full lotus posture and passed away. His remains were placed in a pottery urn and buried north of the hermitage. There was light on the stupa, like the shape of the moon, which disappeared after three evenings.
Zhiyuan (976-1003)
Zhiyuan, styled Wuwai, was the son of the Xu family of Qiantang. From the time he began to speak, he knew filial piety and fraternal love. As he grew older, he would split wood and dip it in water to write characters on stones, arranging flowers like mats, playfully acting as if he were lecturing. His parents considered him extraordinary and had him enter the Buddhist order to receive the full precepts. At the age of twenty-one, he heard that Qinggong of Fengxian Temple was transmitting the Tiantai three contemplations, so he carried his books and went to visit him. Two years later, Qinggong passed away, so he went to live on Gushan (孤山) Island in West Lake, closing his doors to enjoy the Way, calling himself Qianfu (潛夫). He was a neighbor and friend of the recluse Lin Bu (林逋) and was fond of illness, also calling himself Bingfu (病夫). The Master once lamented that after the death of Jingxi Zhanran (荊溪湛然), the subtle teachings had fallen to the ground. He said, 'What am I?' Thereupon, he wrote the 'Ten Commentaries' (十疏) to clarify the scriptures and composed various commentaries to explain the commentaries, assisting in propagating and spreading the Dharma. His merit was great. Master Zhiyuan had a snow-like bone and an ice-like heart, standing aloof from the world, viewing human affairs as mere dust, passing before his eyes without concern. At that time, Wang Qinruo (王欽若) was administering Qiantang, and Ciyun Temple sent a messenger to invite the Master to go with them to greet him. Master Zhiyuan smiled and said to the messenger, 'Please convey my regards to Ciyun Temple and Wang Qinruo; Qiantang has one monk, and that is enough.' Those who heard this were filled with admiration. Besides lecturing on the Dharma, he amused himself with poetry and prose, and he had fifty volumes of miscellaneous writings entitled 'Idle Living Compilation' (閑居編). On the seventeenth day of the second month of the first year of Qianxing (1022), he wrote his own eulogy and dirge. Two days later, he passed away, at the age of only forty-seven. He forewarned his disciples, 'After my death, do not give me a lavish burial to increase my sins, do not build a pagoda to deceive me, do not seek out high-ranking officials to write an epitaph for me, falsely praising me. Just use two pottery urns joined together for burial, and erect a stone to record my name and the year and month.' When he died, his disciples followed his instructions, collecting his remains in pottery urns and digging a grave next to the rock where he lived to bury him.
以藏之。不屋而壇。后十五年。積兩山頹。門人開視陶器。肉身不壞。爪發俱長。唇微開露。齒若珂玉。乃更襲新衣。屑眾香散其上。而重瘞之。崇寧三年。賜謚法慧大師。 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第三
明吳郡華山寺沙門 明河 撰
義解篇
宋 中立傳
中立。鄞之陳氏子。母夢日輪入懷。遂有娠。夜不三浴。則啼號不止。九歲出家。受經一誦。永憶不忘。治平中試經開封得度。依神智于南湖渡。神智開幃。設問答者二百人。無出師右。及神智謝事。乃俾師為繼。元祐初。高麗僧統。問道中國。甫濟岸。遇師升堂。嘆曰。果有人焉。遂以師禮見。師令門徒介然。始作十六觀室。以延凈業之士。已而辭去。曰。吾年六十。當再來。即退處東湖之隱。學數年。郡太守王公。勉主寶云。一新棟宇。于伽藍神腹。得愿文。云后百年。當有肉身菩薩。重興此地。聞者異之。後退隱白雲庵。日宣止觀。至不思議。嘆曰。吾道至此極矣。有不思議境。則有不思議心。乃作不思議辯正。又作止觀裂網指歸釋疑文。慧正師亡。郡請再主延慶。果符六十再來之言。嘗升座說法。慈霔無盡。下座問侍者曰。吾適道何語。侍者。答以所聞。師曰。吾覺
【現代漢語翻譯】 現代漢語譯本： 將他的遺體秘密埋藏起來，沒有建造房屋，而是築起祭壇。十五年後，兩座墳山崩塌。弟子們打開陶器察看，發現肉身沒有腐壞，指甲和頭髮都長長了，嘴唇微微張開，牙齒潔白如玉。於是更換了新的衣服，將各種香料撒在他的遺體上，然後重新埋葬。崇寧三年（公元1104年），朝廷賜予他『法慧大師』的謚號。 補續高僧傳卷第三 明朝吳郡華山寺沙門明河撰 義解篇 宋朝中立傳 中立法師，是鄞縣陳家的兒子。他的母親夢見太陽進入懷中，於是懷孕。晚上如果不洗三次澡，就啼哭不止。九歲出家，所學的經文誦讀一遍，就永遠不會忘記。治平年間（公元1064-1067年），在開封參加考試通過而度牒。依止神智法師于南湖渡。神智法師開講，設定問答環節，參與者有二百人，沒有人能超過中立法師。等到神智法師卸任后，就讓中立法師繼任。元祐初年（公元1086年），高麗的僧統向中國問道，剛一上岸，遇到中立法師升座講法，感嘆道：『果然有這樣的人啊！』於是以對待老師的禮節拜見中立。中立讓門徒們開始建造十六觀室，用來接引修習凈業的人。不久之後，中立法師辭去職務，說：『我六十歲的時候，應當再來。』於是退隱到東湖隱居。學習數年後，郡太守王公勉勵中立主持寶云寺，重新修繕殿宇。在伽藍神像的腹中，發現了願文，上面寫著『后一百年，當有肉身菩薩，重新興盛此地。』聽到的人都感到驚異。後來退隱到白雲庵，每天宣講止觀，達到了不可思議的境界。感嘆道：『我的道行到此就到頂了。』有不可思議的境界，就有不可思議的心。於是寫作《不思議辯正》，又寫作《止觀裂網指歸釋疑文》。慧正法師去世后，郡里請中立法師再次主持延慶寺。果然應驗了六十歲再來的話。曾經升座說法，慈悲的甘露無盡。下座后問侍者說：『我剛才說了什麼？』侍者回答了他所聽到的。中立法師說：『我感覺……』
【English Translation】 English version: He was secretly buried. No building was erected, but an altar was built. Fifteen years later, the two burial mounds collapsed. The disciples opened the pottery container and found that the physical body had not decayed, the nails and hair had grown long, the lips were slightly open, and the teeth were like jade. So they changed into new clothes, scattered various fragrances on his body, and then reburied him. In the third year of Chongning (1104 AD), the court bestowed upon him the posthumous title of 'Master Fa Hui' (Dharma Wisdom Master). Supplement to Biographies of Eminent Monks, Volume 3 Compiled by Minghe, a Shramana of Huashan Temple in Wujun, Ming Dynasty Chapter on Interpretation of Meaning Biography of Zhongli of the Song Dynasty Zhongli was the son of the Chen family of Yin. His mother dreamed of the sun entering her womb, and thus she became pregnant. If she did not bathe three times a night, she would cry incessantly. He left home at the age of nine, and once he recited a sutra, he would never forget it. During the Zhiping era (1064-1067 AD), he passed the examination in Kaifeng and received ordination. He relied on Master Shenzhi at Nanhu Ferry. Master Shenzhi opened a lecture, setting up a question and answer session with two hundred participants, none of whom could surpass Zhongli. When Master Shenzhi retired, he had Master Zhongli succeed him. At the beginning of the Yuanyou era (1086 AD), the Sangha leader of Goryeo (Korea) inquired about the Dharma in China. As soon as he landed, he encountered Master Zhongli ascending the Dharma seat to preach, and exclaimed: 'Indeed, there is such a person!' Thus, he paid respects to Zhongli as a teacher. Zhongli instructed his disciples to begin building sixteen contemplation rooms to receive those who cultivate pure karma. Soon after, Master Zhongli resigned, saying: 'When I am sixty years old, I shall return.' Thus, he retired to Donghu to live in seclusion. After studying for several years, Wang Gong, the prefect of the prefecture, encouraged Zhongli to preside over Baoyun Temple, renovating the halls and buildings. In the abdomen of the Garama (monastery guardian deity) statue, a vow was found, which read: 'A hundred years later, there will be a living Bodhisattva who will revive this place.' Those who heard this were amazed. Later, he retired to Baiyun Hermitage, daily expounding the cessation and contemplation (śamatha-vipassanā), reaching an inconceivable state. He exclaimed: 'My path has reached its peak here.' With an inconceivable state, there is an inconceivable mind. Thus, he wrote 'Inconceivable Discrimination and Rectification', and also wrote 'Explanation of Doubts on the Guide to Tearing the Net of Cessation and Contemplation'. After the death of Master Huizheng, the prefecture invited Master Zhongli to preside over Yanqing Temple again. Indeed, it fulfilled the words of returning at the age of sixty. He once ascended the Dharma seat to preach, and the nectar of compassion was endless. After descending from the seat, he asked the attendant: 'What did I say just now?' The attendant replied with what he had heard. Master Zhongli said: 'I feel...'
身心同太虛空。殊不知語之所出也。政和五年四月。示寂。師講三大部凈名光明數十過。誦法華逾萬部。與人除病卻鬼救災旱。不能畢記其驗。于孔老之書。無不遍讀。其對儒士講說。則反質之曰。此道在孔聖如何。在詩書如何。儒士不知對。則援引委辯之。曰。無乃若是乎。聞者心服。師在永嘉扶宗。謂曰。吾嘗見摩利支韋䭾于夢中。求護法。他日幸於南湖懺堂。置其位及師主席。乃立像自師始。陳瑩中。嘗贊師曰。嚴奉木叉。堅持凈慮。以身為舌。說百億事。師謚號明智。
有朋傳
有朋。泉州南安蔣氏子。丱歲試經中選。落髮。歷講肆。為寶林宗巳門學士有聲。每疑禪宗直指之說。故多與禪衲游。一日謁開元琦禪師。足未及閫。心忽領悟。琦出逆問曰。座主來此何為。答曰。不敢貴耳賤目。琦曰。老老大大。何必如是。答曰。自是者不長。琦曰。朝看華嚴。夜讀般若。即不問如何。是當今一句。答曰。日輪正當午。琦曰。閑言語更道來。答曰。平生仗忠信。今日任風波。然雖如是隻如。和尚恁么道。有甚交涉。須要新戒草鞋穿。琦曰。這裡且放你過。忽遇達磨問著如何道。朋便喝。琦曰。這座主。今日見老僧。氣沖牛斗。朋曰。再犯不容。琦拊掌大笑。朋以利生非細事。諸方挽之皆不就。東林總禪
【現代漢語翻譯】 現代漢語譯本：身心與太虛空相同。卻不知道言語是從哪裡發出的。政和五年四月，圓寂。法師講解《凈名經》、《光明經》等三大部經典數十遍，誦讀《法華經》超過萬部。為人解除疾病、驅趕鬼怪、拯救災荒，不能完全記下其靈驗事蹟。對於孔子、老子的書籍，沒有不普遍閱讀的。他與儒士講說時，就反過來質問他們說：『此道在孔聖那裡如何？在詩書里如何？』儒士不知道如何回答，他就援引並詳細辯解說：『大概是這樣吧。』聽的人心悅誠服。法師在永嘉扶持宗門，說：『我曾經在夢中見到摩利支（Marici，光明之神）和韋馱（Skanda，佛教護法神），請求護法。』後來在南湖懺堂，設定了他們的位置，法師也坐上主席的位置，於是設立神像從法師開始。陳瑩中曾經讚揚法師說：『嚴謹地奉行木叉（Moksa，解脫），堅持清凈的思慮，以自身為舌頭，宣說百億件事。』法師的謚號是明智。
有朋傳
有朋，泉州南安蔣氏之子。童年時參加經書考試被選中，後來出家。歷經各個講堂，作為寶林宗巳門學士而聞名。他常常懷疑禪宗直指人心的說法，所以經常與禪僧交往。有一天拜訪開元琦禪師，腳還沒踏進門檻，心中忽然領悟。琦禪師出來迎接，問道：『座主（佛教寺院的住持）來這裡做什麼？』有朋回答說：『不敢看重耳朵而輕視眼睛。』琦禪師說：『年紀這麼大了，何必這樣。』有朋回答說：『自以為是的人不會長久。』琦禪師說：『早上看《華嚴經》，晚上讀《般若經》，暫且不問這些，如何是當今一句？』有朋回答說：『日輪正當午。』琦禪師說：『閑言語，再說來聽聽。』有朋回答說：『平生依靠忠信，今日任憑風波。』然而即使這樣，只是說：『和尚您這麼說，有什麼關係？須要新受戒的人穿上草鞋。』琦禪師說：『這裡且放你過去。』忽然遇到達磨（Bodhidharma，禪宗初祖）問起來，如何回答？有朋便喝斥一聲。琦禪師說：『這位座主，今天見到老僧，氣勢沖天。』有朋說：『再犯就不容情。』琦禪師拍手大笑。有朋認為利益眾生不是小事，各方邀請他都不答應，最後去了東林總禪寺。
【English Translation】 English version: The body and mind are the same as the great void. Yet, one does not know where speech originates. In the fourth month of the fifth year of Zhenghe, he passed away. The master lectured on the three major scriptures, including the 'Vimalakirti Sutra' (Vimalakirti Nirdesa Sutra, an important Mahayana Buddhist text) and the 'Golden Light Sutra' (Suvarnaprabhasa Sutra, a Mahayana Buddhist scripture), dozens of times, and recited the 'Lotus Sutra' (Saddharma Pundarika Sutra, one of the most popular and influential Mahayana sutras) over ten thousand times. He healed people of illnesses, expelled ghosts, and rescued them from disasters and droughts, and his miraculous deeds cannot be fully recorded. He had thoroughly read the books of Confucius and Laozi. When lecturing to Confucian scholars, he would question them in turn, saying, 'How is this Dao (the Way) in Confucius? How is it in the Book of Poetry and the Book of Documents?' When the Confucian scholars did not know how to answer, he would cite and explain in detail, saying, 'Perhaps it is like this.' Those who heard him were sincerely convinced. The master supported the sect in Yongjia, saying, 'I once saw Marici (Marici, goddess of light) and Skanda (Skanda, a celestial protector of Buddhist monasteries) in a dream, requesting protection of the Dharma.' Later, at the Nanhua Repentance Hall, their positions were set up, and the master also took the chairman's seat, thus establishing their statues, starting with the master. Chen Yingzhong once praised the master, saying, 'He strictly observes Moksha (Moksa, liberation), maintains pure thoughts, and uses his body as a tongue to speak of hundreds of millions of things.' The master's posthumous title was 'Mingzhi' (Enlightened Wisdom).
Biography of You Peng
You Peng was the son of the Jiang family of Nan'an, Quanzhou. As a child, he was selected in the scripture examination and later became a monk. He went through various lecture halls and became famous as a scholar of the Baolin Sect's Si Men. He often doubted the direct pointing of the mind in Zen Buddhism, so he often associated with Zen monks. One day, he visited Zen Master Qi of Kaiyuan Temple. Before his foot had crossed the threshold, his mind suddenly realized enlightenment. Zen Master Qi came out to greet him and asked, 'What is the abbot (the head of a Buddhist monastery) doing here?' You Peng replied, 'I dare not value the ears and despise the eyes.' Zen Master Qi said, 'So old, why bother like this?' You Peng replied, 'Those who are self-righteous do not last long.' Zen Master Qi said, 'In the morning, reading the 'Avatamsaka Sutra' (Avatamsaka Sutra, one of the most influential Mahayana sutras), and at night, reading the 'Prajna Sutra' (Prajnaparamita Sutras, a collection of Mahayana Buddhist scriptures), let's not ask about these for now, what is the current phrase?' You Peng replied, 'The sun is right at noon.' Zen Master Qi said, 'Idle words, say more for me to hear.' You Peng replied, 'All my life I have relied on loyalty and trust, today I let the wind and waves take their course.' However, even so, just saying, 'What does the abbot mean by saying that? It is necessary for the newly ordained to wear straw sandals.' Zen Master Qi said, 'I will let you pass here for now.' Suddenly, if Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) were to ask, how would you answer? You Peng then shouted. Zen Master Qi clapped his hands and laughed. You Peng believed that benefiting sentient beings was no small matter, and he refused all invitations from various parties, eventually going to Donglin Zongchan Temple.
師貽書云。頓棄糟醨已云無味。方知日月別是一天。非惟碧眼胡人。不虛徂東。抑亦吾家宗派。見其渺漫矣。或又勸進云。豈謂自高未諧前請。雖獨善之風可尚。而接物之理未聞。朋不從。以宣和六年。跏趺而逝。
下有朋金華人。此泉州人。化時亦不同。下乾道年。此宣和年。傳燈稱講師。恐相混預筆於此。
宗坦傳
宗坦。襄陽黎城人。出家于延祥院。事道恭為師。圓具后。遍游講肆。通經論。為時所稱。于圓覺十六觀等經。皆具疏釋。由是五十年。以圓頓作門。夜禪晝講。開發良多。晚年駐錫襄陽。專修凈土。時說凈土觀門。曉示里俗。聽者如雲。又于唐州青臺。閉關習觀。日益勤至。三業四儀。未嘗暫忘。大都師之化人。人之從師化。皆視力行。非徒言說耳。政和四年四月二十七日。忽佛現夢中告曰。凈土已成。余緣秪有六日。無自怠。次日不豫。猶唱警䇿。至五月初四日。聲鐘告眾曰。勝緣在邇。惟憑時刻。幸大眾唸佛助往。俄而雷鳴。白雲覆庵。作兜羅綿狀。寂然而逝。異香三日始歇。
道琛傳
道琛。溫之樂清彭氏子。母夢紫氣縈身而生。年十八具戒。學教於息庵。微言妙旨。一聞便領。歸鄉弘法。適高宗幸永嘉。有旨。以林靈素故居。為資福院。丞相呂頤浩。以師應
【現代漢語翻譯】 現代漢語譯本： 師貽書說：『一旦拋棄了酒糟，就知道它已經沒有味道了，這才明白日月是另一番天地。不僅是碧眼的胡人（指達摩祖師），東來沒有白費，而且也是我家宗派，看到了它的廣闊無垠。』有人勸他出來做官，說：『難道是說您自視清高，沒有答應之前的請求嗎？雖然獨自修身養性值得提倡，但是兼濟天下的道理卻沒有聽說過。』他不聽從，在宣和六年，結跏趺坐而逝。 下文提到的朋，是金華人，而這裡指的是泉州人。他們去世的時間也不同，下文指的是乾道年間，這裡指的是宣和年間。《傳燈錄》稱他為講師，恐怕會混淆，所以在這裡預先說明。 宗坦傳 宗坦，襄陽黎城人。在延祥院出家，拜道恭為師。受具足戒后，遍游各地講堂，精通經論，為當時所稱道。對於《圓覺經》十六觀等經典，都撰寫了疏釋。因此五十年間，以圓頓法門為修行之門，夜晚禪修，白天講經，啓發良多。晚年駐錫襄陽，專修凈土法門，時常講解凈土觀門，曉喻鄉里百姓，聽者如雲。又在唐州青臺，閉關修習觀想，日益勤奮精進，身口意三業和行住坐臥四儀，未曾片刻忘記。總的來說，大師教化他人，他人跟隨大師學習，都注重身體力行，而不是空談。政和四年四月二十七日，忽然在夢中佛現身告訴他說：『凈土已經成就，我與人世間的緣分只有六天了，不要懈怠。』第二天感到身體不適，仍然唱誦警策的偈語。到五月初四日，敲鐘告訴眾人說：『殊勝的因緣就在眼前，要珍惜每一刻。希望大家唸佛幫助我往生。』隨即雷鳴，白雲覆蓋庵堂，呈現出兜羅綿（柔軟的棉花）的形狀，寂然而逝。奇異的香味三天後才消散。 道琛傳 道琛，溫州樂清彭氏之子。他的母親夢見紫氣纏繞身體而生下他。十八歲時受具足戒，在息庵學習佛法，對於精微的語言和奧妙的旨意，一聽就能領悟。回到家鄉弘揚佛法。恰逢高宗皇帝駕臨永嘉，有旨意將林靈素的故居改為資福院。丞相呂頤浩認為道琛適合擔任住持。
【English Translation】 English version: Master Yi wrote in a letter: 'Once the dregs of wine are discarded, one knows they are tasteless. Only then does one realize that the sun and moon are a different realm. Not only did the blue-eyed barbarian (referring to Bodhidharma) not come to the East in vain, but also our lineage has seen its vastness.' Someone advised him to take office, saying, 'Could it be that you consider yourself too lofty and have not agreed to the previous request? Although cultivating oneself in solitude is commendable, the principle of benefiting the world has not been heard of.' He did not listen and passed away in the sixth year of Xuanhe, sitting in full lotus posture. The Peng mentioned below is from Jinhua, while this refers to a person from Quanzhou. Their times of death are also different. The one below refers to the Qiandao era, while this refers to the Xuanhe era. The 'Transmission of the Lamp' calls him a lecturer, fearing confusion, so I will mention it here in advance. Biography of Zongtan Zongtan, a native of Licheng, Xiangyang, became a monk at Yanxiang Monastery, and served Daogong as his teacher. After receiving full ordination, he traveled to various lecture halls, mastering the scriptures and treatises, and was praised by the people of the time. He wrote commentaries on the 'Perfect Enlightenment Sutra' Sixteen Contemplations and other classics. Therefore, for fifty years, he used the perfect and sudden teaching as his path of practice, meditating at night and lecturing during the day, providing much enlightenment. In his later years, he resided in Xiangyang, specializing in the Pure Land practice, often explaining the Pure Land contemplation methods, enlightening the local people, and listeners were like clouds. He also practiced contemplation in seclusion at Qingtai in Tangzhou, becoming increasingly diligent and earnest. His three karmas (body, speech, and mind) and four conducts (walking, standing, sitting, and lying down) were never forgotten for a moment. In general, the master transformed people, and people followed the master's teachings, all focusing on practical action, not just empty talk. On the twenty-seventh day of the fourth month of the fourth year of Zhenghe, the Buddha suddenly appeared in a dream and told him, 'The Pure Land has been accomplished, and my connection with the world is only six days. Do not be lazy.' The next day, he felt unwell, but still chanted admonitory verses. On the fourth day of the fifth month, he rang the bell and told the crowd, 'The auspicious opportunity is at hand, cherish every moment. I hope everyone will recite the Buddha's name to help me be reborn.' Immediately, thunder rumbled, and white clouds covered the hermitage, appearing like tuolamian (soft cotton), and he passed away peacefully. The strange fragrance did not dissipate until three days later. Biography of Daochen Daochen, a son of the Peng family of Yueqing, Wenzhou. His mother dreamed of purple energy surrounding her body and gave birth to him. At the age of eighteen, he received full ordination and studied Buddhism at Xian Monastery. He understood the subtle words and profound meanings as soon as he heard them. He returned to his hometown to propagate the Dharma. Emperor Gaozong happened to visit Yongjia, and there was an imperial decree to convert Lin Lingsu's former residence into Zifu Monastery. Prime Minister Lü Yihao thought that Daochen was suitable to be the abbot.
詔。凡前後三坐道場。化緣不衰。于禪定中。見四明垂示。行法華懺。感普賢放光。自是慧辯益進。一日講至六羅漢義。學者請說。斥之曰。小乘法相。說之何益。當爲說經王義。聯翩三日。一語無重。以紹興二十三年示寂。說偈曰。唯心凈土。本無迷悟。一念不生。即入初住。謚曰圓辯。師高德碩行。與雪竇大圓。育王諶二禪師。為道交。二老深敬之。實有以動之。不徒辯說而已。師居山匱糧。嘗以僧伽梨。質米於市。夜見流先煜煜。送還光乃已。苦無水。指工鑿之。泉隨鑿涌。樂清江岸。每以頹倒為患。咸謂鬼物所釁。師為神授戒。后遂凝然無恙。其將主南湖也。門人清順。夢延慶諸祖來謁。侍者持點陣圖于傍。而缺第八。順指問之。對曰。汝師將補其處。及后居南湖。果第八世。噫。豈偶然哉。
瞭然傳(智仙附)
瞭然。臺臨海薛氏子。處胎十三月而生。十六具戒。從安國惠師。學教觀得要領。嘗夢坐盤石泛大海。望大士坐山上竹林間。師正立。說百偈以贊。覺憶其半。自是頓發辯才。侍安國遷白蓮。未幾去。謁明智。凡有所論。皆首肯之。因舉住廣嚴。師曰。吾不當負所得。卒為安國嗣。居山二十四年。學者嘗五六百人。紹興戊午。寧海建大會。有使者持牒來。曰。兜率天請師說法。師曰。此間
法會未終。使曰。符不可緩。當先其次者。即毀師名而去。辛酉五月。夢兩龍戲空中。一化為神人。袖出書曰。師七日當行。師唯唯。既寤。集眾說法。且曰。因唸佛力。得歸極樂。吾徒勉之。即沐浴更衣。與眾同誦阿彌陀經。至西方世界而逝。眾聞天樂騰空。祥光四燭。葬東岡。錫號智涌。師平生多異跡。郡祈雨于玉溪。眾苦路險。師咒龍使移之。是夜風雨大作。旦見潭在所。指夷坦處。
與師同參安國。有曰。智仙者。亦精心靜業。臨終眾聞佛聲沸天。天樂盈耳。可謂難兄弟也。
如湛傳
如湛。生永嘉焦氏。幼年試經得度。力研教乘。往依車溪卿公。時眾已多無所容。惟小室如斗。安之不以為隘。劇暑埋大甕。實以寒泉。與四友背甕環坐。以挹其爽。如此數載。眾戲目小室。為五瘟堂。后參慧覺。晝夜潛心。盡得教觀之妙。初主車溪壽聖。講余課法華一部。佛號二萬聲。有求為知事者。以非器不見。用憾之。夜懷刃入室。則見官客滿座。次夜復入。則昏黑失路。又往才入室。見十數人。皆同師形。其人愧恐而遁。平時少睡。夏月坐草莽中。口誦法華。袒身施蚊。門人謂。師年高。宜息苦行。師曰。翾飛之類。安得妙乘。所冀啖我血聞我經。以此為緣耳。後人因表其處。為喂蚊臺。晚歲謝事。
【現代漢語翻譯】 現代漢語譯本：法會尚未結束，（朝廷的）使者說：『符命之事不可延緩，應當先處理其他事情。』隨即毀壞智涌（Zhiyong）法師的名聲離開了。辛酉年五月，智涌法師夢見兩條龍在空中嬉戲，其中一條化為神人，從袖中拿出一本書說：『法師七日後應當離世。』法師應允。醒來后，召集眾人說法，並且說：『因爲念佛的力量，得以迴歸極樂世界，我的弟子們努力吧。』隨即沐浴更衣，與眾人一同誦讀《阿彌陀經》，在念誦到『西方世界』時圓寂。眾人聽到天樂響徹天空，祥光照耀四方。安葬在東岡，朝廷賜予謚號『智涌』。智涌法師一生中有很多奇異的事蹟。郡中在玉溪祈雨，眾人苦於道路險峻，法師便用咒語命令龍將玉溪移到平坦的地方。當天夜裡狂風暴雨大作，第二天早上看見水潭就在所指的平坦之處。
與智涌法師一同參學的安國寺僧人，有一位名叫智仙（Zhixian）的，也精心修習禪定。臨終時，眾人聽到佛的聲音響徹天空，天樂盈滿耳畔。真可謂是難得的兄弟啊。
出自《如湛傳》
如湛（Ruzhan），出生于永嘉的焦氏家族。幼年時通過考試經典而得以出家。努力研究佛教教義。前往依止車溪卿公（Chexi Qinggong），當時僧眾已經很多，沒有地方容納他。只有一間像斗室一樣的小房間，如湛安於其中，不覺得狹窄。在酷暑時節，將大甕埋在地下，裝滿冰冷的泉水，與四位朋友背靠著甕環繞而坐，來享受涼爽。如此過了幾年，僧眾戲稱這間小室為『五瘟堂』。後來參學慧覺（Huijue）法師，日夜潛心研究，完全領悟了天臺宗的教觀精髓。最初主持車溪壽聖寺，講經之餘，每天誦讀一部《法華經》，唸誦佛號兩萬聲。有人請求擔任寺院的職務，如湛認為他不是合適的人選，沒有答應。那人因此懷恨在心。一天夜裡懷揣著刀進入如湛的房間，卻看見房間里坐滿了官客。第二天夜裡再次進入，卻昏暗迷路。又一次前往，剛進入房間，看見十幾個人，都和如湛法師的形貌相同。那人感到慚愧恐懼而逃走了。如湛平時很少睡覺，夏天的時候坐在草叢中，口誦《法華經》，袒露身體喂蚊子。門人勸說道：『法師您年事已高，應該休息一下，停止這種苦行。』如湛說：『這些飛舞的小蟲，怎麼能聽聞到妙法呢？希望它們能夠吸食我的血液，聽聞我的經文，以此結下善緣。』後來人們因此將那個地方命名為『喂蚊臺』。晚年時，如湛辭去了寺院的職務。
【English Translation】 English version: Before the Dharma assembly concluded, the envoy said, 'The matter of the talisman cannot be delayed; other matters should be dealt with first.' Thereupon, he discredited the name of Master Zhiyong (Zhiyong, meaning wisdom and courage) and departed. In the fifth month of the year Xinyou, Master Zhiyong dreamed of two dragons playing in the sky, one of which transformed into a divine being. The divine being took out a book from his sleeve and said, 'Master, you should depart in seven days.' Master Zhiyong assented. Upon awakening, he gathered the assembly to expound the Dharma, saying, 'Because of the power of reciting the Buddha's name, I am able to return to the Pure Land of Ultimate Bliss. My disciples, strive diligently.' Immediately, he bathed and changed his clothes, and together with the assembly, recited the Amitabha Sutra. He passed away while reciting 'Western World'. The assembly heard heavenly music resounding in the sky and auspicious light illuminating all directions. He was buried in Donggang, and the court bestowed upon him the posthumous title 'Zhiyong'. Master Zhiyong had many extraordinary deeds throughout his life. The district prayed for rain at Yuxi (Yuxi, Jade Stream), and the people suffered from the perilous roads. Master Zhiyong then used a mantra to command the dragon to move Yuxi to a flat place. That night, there was a great wind and rain, and in the morning, the pool was seen in the flat place he had indicated.
Anguo, who studied with Master Zhiyong, had a fellow practitioner named Zhixian (Zhixian, meaning wise immortal), who also diligently cultivated meditation. At the time of his death, the assembly heard the sound of the Buddha resounding in the sky and heavenly music filling their ears. Truly, they were rare brothers.
From 'The Biography of Ruzhan'
Ruzhan (Ruzhan, meaning like stillness) was born into the Jiao family of Yongjia. In his youth, he passed the examination of the scriptures and was ordained. He diligently studied the Buddhist teachings. He went to rely on Master Chexi Qinggong (Chexi Qinggong, Clear Duke of Cart Stream), but at that time, there were already many monks, and there was no place to accommodate him. There was only a small room like a dipper, but Ruzhan was content with it and did not find it cramped. During the sweltering heat, he buried a large urn in the ground, filled it with cold spring water, and sat around the urn with four friends, enjoying the coolness. After several years, the monks jokingly called this small room the 'Hall of the Five Plagues'. Later, he studied with Master Huijue (Huijue, meaning wisdom and awareness), diligently studying day and night, and fully grasped the essence of the Tiantai teachings. Initially, he presided over Shousheng Temple in Chexi. In addition to lecturing on the scriptures, he recited one chapter of the Lotus Sutra and recited the Buddha's name 20,000 times every day. Someone requested to serve in the temple, but Ruzhan did not consider him suitable and did not agree. That person therefore harbored resentment. One night, he entered Ruzhan's room with a knife, but saw that the room was full of officials and guests. The next night, he entered again, but became lost in the darkness. Another time, as soon as he entered the room, he saw more than a dozen people, all with the same appearance as Master Ruzhan. That person felt ashamed and frightened and fled. Ruzhan usually slept very little. In the summer, he sat in the grass, reciting the Lotus Sutra and baring his body to feed the mosquitoes. His disciples advised him, 'Master, you are old, you should rest and stop this ascetic practice.' Ruzhan said, 'How can these flying insects hear the wonderful Dharma? I hope that they can suck my blood and hear my scriptures, and thus form a good connection.' Later, people named that place 'Mosquito Feeding Platform'. In his later years, Ruzhan resigned from his position at the temple.
居間一小庵。日熏凈業。紹興庚申。端坐唸佛而逝。阇維。得五色舍利。
法久．睎顏二師傳
法久。生餘姚邵氏。久游教苑。后咨心要于徑山大慧禪師。嘗令師舉境觀之旨。每見稱賞。因謂之曰。教苑人稀。宜勉力弘傳。以光祖道。既而慈溪盧氏。以圓湛致請。學眾四集。紹興十三年。郡命居清修。泉清石潔。人境俱勝。嘗患後生單寮多弊。乃辟眾堂。作連床鋪褥。如禪林之規。以身率先。眾莫敢怠。說法機辯。有大慧之風。有不能領者。謂師談禪。寺左曰獅子巖。創堂名曰無畏。日住其中。誦法華楞嚴等七經。十九年不輟。無疾而化。師在徑山時。有王侍御女早喪。每附語令請高僧。誦法華。超薦大慧命師。往方升座演經。侍御忽有感悟。是夜亡女。夢于父曰。承法師講經力。已得生處矣。侍御因作一乘感應記。嗣師法者曰。
睎顏。字聖徒。奉化人。教黌禪府。無不諮詢。三教百家。無不綜練。無畏亡。自撰塔銘。文以寄得法之意。師志氣剛正。廣眾畏服。且文藻高妙。後進愛慕。自是名播天下。不惑之前。所寓必居記室。知命之後。所至必踞座端。諸方屢舉出世。皆固辭不就。嘗步菜畦。見墾掘殺傷之多。遂不復茹蔬。惟買海苔三百六十斤。日取一斤供粥飯。晚歲。自省文字余習。無補於
【現代漢語翻譯】 現代漢語譯本： 居間有一座小庵。每日在佛號聲中熏修凈業。紹興庚申年（南宋紹興三十年，公元1160年），端坐唸佛而逝。火化（阇維）后，得到五色舍利。
法久、睎顏二位法師的傳記
法久法師，出生于餘姚邵氏家族。早年遊學于佛教的學府。後來向徑山大慧禪師請教佛法精要。大慧禪師曾讓法久法師闡述『境觀』的宗旨，每次都得到大慧禪師的稱讚和賞識。因此大慧禪師對他說：『現在佛學院裡的人才稀少，你應該努力弘揚佛法，光大祖師的道統。』不久之後，慈溪盧氏邀請法久法師前往圓湛寺。學徒們從四面八方聚集而來。紹興十三年，郡守命令法久法師居住在清修寺。那裡泉水清澈，石頭潔凈，環境和心境都非常優美。法久法師常常憂慮後來的學僧獨居陋室，容易產生各種弊端，於是開闢了眾堂，設定連床鋪褥，如同禪林的規制一樣。法久法師以身作則，率先垂範，眾僧都不敢懈怠。法久法師說法時機敏善辯，頗有大慧禪師的風範。對於不能領悟的人，法久法師就和他們談論禪理。寺廟的左邊有一座獅子巖，法久法師在那裡建立了一座堂，命名為『無畏堂』，每天住在其中，誦讀《法華經》、《楞嚴經》等七部經典，十九年從未間斷。最終無疾而終。法久法師在徑山的時候，有一位王侍御的女兒早逝，每次託夢都要求家人禮請高僧誦讀《法華經》，超度亡靈。大慧禪師派遣法久法師前往，法久法師剛剛升座開始講經，王侍御忽然有所感悟。當天晚上，王侍御去世的女兒在夢中對父親說：『承蒙法師講經的功德，我已經得到了轉生之處。』王侍御因此寫了一篇《一乘感應記》。繼承法久法師的法嗣是睎顏法師。
睎顏法師，字聖徒，是奉化人。無論是佛教的學堂還是禪宗的府邸，人們都向他諮詢佛法。儒釋道三教以及諸子百家的學說，他都精通熟練。無畏堂的法久法師圓寂后，睎顏法師親自撰寫塔銘，用文字來寄託自己繼承法脈的心意。睎顏法師志氣剛正，廣受大眾的敬畏和信服。而且他的文采高妙，受到後輩學人的愛慕。從此，睎顏法師的名聲傳遍天下。在四十歲之前，他所居住的地方必定設有記室（秘書處）。五十歲之後，他所到的地方必定高踞講座。各地的寺院多次邀請他出任住持，都被他堅決地拒絕了。睎顏法師曾經在菜地裡散步，看到人們墾掘土地，殺害生靈的場景，於是就不再吃蔬菜。只購買海苔三百六十斤，每天取出一斤來供給粥飯。晚年的時候，睎顏法師反省自己文字上的習慣，認為對修行沒有什麼幫助。
【English Translation】 English version: In between, there was a small hermitage. Daily, it was filled with the fragrance of pure karma through chanting the Buddha's name. In the Gengshen year of Shaoxing (1160 AD), he passed away while sitting upright and reciting the Buddha's name. After cremation (Javī), five-colored relics were obtained.
Biographies of Dharma Masters Fajiu and Xiyan
Dharma Master Fajiu was born into the Shao family of Yuyao. He studied extensively in Buddhist academies. Later, he sought the essential teachings from Chan Master Dahui of Jingshan. Chan Master Dahui once asked him to explain the essence of 'viewing the realm,' and each time, he received praise and appreciation. Therefore, Chan Master Dahui said to him, 'Now that there are few talents in Buddhist academies, you should strive to propagate the Dharma and glorify the ancestral tradition.' Soon after, the Lu family of Cixi invited Dharma Master Fajiu to Yuanzhan Temple. Disciples gathered from all directions. In the thirteenth year of Shaoxing, the prefectural governor ordered Dharma Master Fajiu to reside in Qingshou Temple. The spring water was clear, the stones were clean, and both the environment and the state of mind were excellent. Dharma Master Fajiu often worried that later monks living in solitary rooms were prone to various shortcomings, so he opened a common hall and set up connected beds and bedding, like the regulations of a Chan forest. Dharma Master Fajiu set an example with his own conduct, and the monks dared not be lazy. When Dharma Master Fajiu expounded the Dharma, he was quick-witted and eloquent, with the style of Chan Master Dahui. For those who could not understand, Dharma Master Fajiu would discuss Chan principles with them. To the left of the temple was Lion Rock, where Dharma Master Fajiu established a hall named 'Fearless Hall,' living in it daily, reciting the Lotus Sutra, the Shurangama Sutra, and seven other scriptures, without interruption for nineteen years. Eventually, he passed away without illness. When Dharma Master Fajiu was at Jingshan, the daughter of Attendant Wang passed away early, and each time she appeared in dreams, she requested her family to invite a high-ranking monk to recite the Lotus Sutra to liberate her spirit. Chan Master Dahui sent Dharma Master Fajiu, and as soon as Dharma Master Fajiu ascended the seat and began to lecture on the sutra, Attendant Wang suddenly had an epiphany. That night, Attendant Wang's deceased daughter said to her father in a dream, 'Thanks to the merit of the Dharma Master's sutra lecture, I have already obtained a place to be reborn.' Attendant Wang therefore wrote 'A Record of the Response of the One Vehicle.' The Dharma heir of Dharma Master Fajiu was Dharma Master Xiyan.
Dharma Master Xiyan, styled Shengtu, was a native of Fenghua. Whether it was a Buddhist academy or a Chan monastery, people consulted him on the Dharma. He was proficient in the teachings of Confucianism, Buddhism, and Taoism, as well as the doctrines of various schools of thought. After the passing of Dharma Master Fajiu of Fearless Hall, Dharma Master Xiyan personally wrote the inscription for the stupa, using the text to express his intention to inherit the Dharma lineage. Dharma Master Xiyan was upright in his aspirations and was widely respected and admired by the public. Moreover, his literary talent was superb and was loved by later scholars. From then on, Dharma Master Xiyan's reputation spread throughout the world. Before the age of forty, the place where he resided always had a secretary's office. After the age of fifty, the place he arrived at always had a high seat. Temples in various places repeatedly invited him to become the abbot, but he firmly declined. Dharma Master Xiyan once walked in a vegetable garden and saw the scenes of people cultivating the land and killing living beings, so he no longer ate vegetables. He only bought three hundred and sixty catties of seaweed, taking one catty each day to supply porridge and rice. In his later years, Dharma Master Xiyan reflected on his literary habits, believing that they were of no help to cultivation.
道。乃住桃源厲氏庵。專志唸佛。一坐十年。精進不懈。謂友人張漢卿曰。凈土之道。豈有一法可得。珍臺寶網。迦陵頻伽。此吾佛方便誘掖之法耳。但于修中。不見一法。則寂光上品。無證而證。師隱居之日。有司以免丁追。識者誚之曰。天下豈有讀萬卷書。為高士行。猶欲以丁錢責之耶。主司聞之。事遂已。
思照．覺先傳
思照。出錢塘楊氏。幼聽法華經。有契入。刺血書之。專修唸佛三昧。筑小庵曰德云。后連小門。為觀落日之所。每夕過午即起唸佛。三十年如一日。于宣和元年。忽夢佛來迎。七日後。端坐屈指。作印而化。師平生。于誦禮一門。最為勤懇。凈土七經。一字一禮。華嚴。首楞嚴。金光明。無量壽。普賢行法。遺教。梵網。無量義等經。皆然。惟法華十過。總得二百七十卷。誦法華千部。無量壽佛經五藏。阿彌陀經十藏云。
覺先。四明陳氏子。號澄照。七歲受經。一讀成誦。后住奉化之寶林。會奉旱。邑請講金光明。終卷而雨三日。因勉邑人。建光明幢。誦經萬部。為邑境之護。次住延慶。道大弘。久之復歸寶林。築室曰妙蓮。亦誦萬部。持佛號四十八藏。摘經疏名言。以資觀行。目曰心要。紹興十六年正月。說法安坐而逝。塔于寢室之側。它日有夜聞誦經。聲跡所自。
【現代漢語翻譯】 現代漢語譯本 道（法號）。居住在桃源厲氏庵，專心致志唸佛，一坐十年，精進不懈。他對友人張漢卿說：『凈土的道理，難道有什麼固定的方法可以獲得嗎？珍貴的七寶樓臺，寶網，迦陵頻伽（妙音鳥），這些都是佛爲了方便引導眾生的方法罷了。只要在修行中，不見任何執著之法，那麼就能達到寂光凈土的上品境界，無需刻意求證而自然證得。』思照隱居的時候，官府要免除他的徭役，有人譏笑說：『天下哪有讀了萬卷書，做了高士的人，還要用丁錢來責罰他呢？』主管官員聽說了這件事，就作罷了。
思照。覺先傳
思照，是錢塘楊氏的子弟。從小聽聞《法華經》，有所領悟，於是刺血書寫。專心修習唸佛三昧。建造小庵，名為德云。後來連線小門，作為觀看落日的地方。每天晚上過了中午就起來念佛，三十年如一日。在宣和元年，忽然夢見佛來迎接，七天後，端坐著屈指，結印而逝。思照平生，在誦經禮拜方面，最為勤懇。《凈土七經》一字一禮。《華嚴經》、《首楞嚴經》、《金光明經》、《無量壽經》、《普賢行法經》、《遺教經》、《梵網經》、《無量義經》等經，都是如此。僅僅《法華經》就抄寫了十遍，總共得到二百七十卷。誦《法華經》一千部，《無量壽佛經》五藏，《阿彌陀經》十藏，這樣說。
覺先，是四明陳氏的兒子，法號澄照。七歲時接受經書，讀一遍就能背誦。後來住在奉化的寶林寺。適逢奉化大旱，當地人請他講解《金光明經》，講完一卷，就下了三天的雨。因此勉勵當地人，建造光明幢，誦經萬部，作為保護當地的屏障。之後住在延慶寺，道法大為弘揚。很久以後又回到寶林寺，建造房屋，名為妙蓮。也誦經萬部，持唸佛號四十八藏。摘錄經書疏解中的名言，用來輔助觀行，命名為《心要》。紹興十六年正月，說法完畢，安然坐化而逝。塔建在寢室旁邊。後來有人夜裡聽到誦經的聲音，追尋聲音的來源。
【English Translation】 English version Dao (Dharma name). He lived in the Li's hermitage in Taoyuan, dedicating himself to reciting the Buddha's name. He sat in meditation for ten years, diligently and tirelessly. He said to his friend Zhang Hanqing: 'Is there a fixed method to attain the Pure Land? The precious terraces and nets, the Kalavinka (birds with melodious voices), are merely expedient means used by the Buddha to guide sentient beings. If one sees no fixed method in cultivation, then one will attain the supreme grade of the Land of Serene Light, realizing it without seeking proof.' When Sizhao lived in seclusion, the authorities wanted to exempt him from corvée labor. Some ridiculed this, saying: 'How can someone who has read ten thousand scrolls and lives as a recluse still be charged with corvée money?' When the chief official heard of this, the matter was dropped.
Sizhao. Juexian's Biography
Sizhao was from the Yang family of Qiantang. He had an awakening upon hearing the Lotus Sutra in his youth, so he transcribed it in his own blood. He dedicated himself to cultivating the Samadhi of Buddha Recitation. He built a small hermitage called Deyun. Later, he connected a small door to create a place for viewing the sunset. Every evening, he would rise after noon and recite the Buddha's name, doing so for thirty years as if it were a single day. In the first year of Xuanhe (era), he suddenly dreamed that the Buddha came to greet him. Seven days later, he sat upright, counted his fingers, formed a mudra, and passed away. Throughout his life, Sizhao was most diligent in reciting and paying homage. He performed one prostration for each word of the Pure Land Seven Sutras. He did the same for the Avatamsaka Sutra, Surangama Sutra, Golden Light Sutra, Infinite Life Sutra, Universal Worthy's Conduct and Vows Sutra, Sutra of the Bequeathed Teachings, Brahma Net Sutra, and Infinite Meanings Sutra. He transcribed the Lotus Sutra ten times, resulting in a total of two hundred and seventy scrolls. It is said that he recited the Lotus Sutra one thousand times, the Infinite Life Sutra five collections, and the Amitabha Sutra ten collections.
Juexian was the son of the Chen family of Siming, with the Dharma name Cheng Zhao. At the age of seven, he received the scriptures and could recite them after reading them once. Later, he lived at Baolin Temple in Fenghua. During a severe drought in Fenghua, the locals invited him to lecture on the Golden Light Sutra. After he finished one chapter, it rained for three days. Therefore, he encouraged the locals to build a Light Banner and recite the sutras ten thousand times as a protection for the region. Later, he lived at Yanqing Temple, where his teachings greatly flourished. After a long time, he returned to Baolin Temple and built a room called Miaolian. He also recited the sutras ten thousand times and chanted the Buddha's name forty-eight collections. He extracted famous sayings from the sutras and commentaries to aid in contemplation, calling it Essentials of the Mind. In the first month of Shaoxing sixteen (year), he finished teaching the Dharma, sat peacefully, and passed away. His stupa was built next to his living quarters. Later, someone heard the sound of sutra recitation at night and traced the source of the sound.
出塔中后。月堂居南湖謂。師于延慶。有傳持之功。而塔在草莽。乃令遷之祖壟。及開土見。拴索不朽。骨若青銅。
宗利傳(若水附)
宗利。會稽高氏子。七歲受業于天華。夢往靈芝。謁大智律師。受戒法。智呼宗利名。口吐白珠令吞之。又嘗于凈定中。神遊凈土道場。晚還天華。建無量壽佛閣。接待雲水。天旱。詣日鑄山帝舜祠祈雨。感龍現金色身。雨甘沾足。建炎末。入道味山。題所居曰一相庵。會稽道俗。請師主繫念。至第三夜。繪像頂珠。放光大如箕。紹興十四年正月晦。告弟子曰。佛來迎我也。遂書頌曰。吾年九十頭已白。世上應無百年客。一相道人歸去來。金臺坐斷乾坤窄。擲筆而逝。
若水者。三衢人。課密有神功。祖忌將臨戒。庖人備芽筍。庖以非時笑之。至日暮。師噀盂水后圃。夜聞爆烈聲。詰旦視之。筍戢戢布地矣。且能以咒水救疾。全活者伙。不知所終。
與咸．圓智二師傳
與咸。字虛中。黃巖張氏子。住上竺。持戒修身。時稱第一。然以凈土為歸。常曰。佛國。在十萬億剎外。而提封不越方寸。若克循觀道則往。彼非遙也。后遷赤城。嘗於法輪寺施戒。當請聖師。眾睹寶光下燭。有梵僧立空表。禪宴之餘。常諷空品。至本性空寂。則入定數日。至死生
【現代漢語翻譯】 現代漢語譯本 出塔之後，月堂在南湖說，『某位法師在延慶寺有弘揚佛法的功勞，但是他的塔卻荒廢在草叢中。』於是命令將塔遷到祖墳附近。挖開土后發現，捆綁遺骸的繩索沒有腐爛，骨頭如同青銅一般。
宗利傳（若水附）
宗利，是會稽高氏的兒子。七歲時在天華寺學習。夢中前往靈芝寺，拜見大智律師，接受戒法。大智律師呼喚宗利的名字，口中吐出白色的珍珠讓他吞下。又曾經在清凈的禪定中，神遊凈土道場。晚年回到天華寺，建造無量壽佛閣，接待四方雲遊僧人。遇到旱災，前往日鑄山帝舜祠祈雨，感應到龍顯現金色身，降下充足的甘霖。建炎末年，進入道味山，題寫所居住的地方為『一相庵』。會稽的道士和百姓，請法師主持繫念法事。到第三夜，所繪的佛像頂上的珠子，放出像簸箕一樣大的光芒。紹興十四年正月最後一天，告訴弟子們說：『佛來迎接我了。』於是寫下頌詞說：『我年九十頭已白，世上應無百年客。一相道人歸去來，金臺坐斷乾坤窄。』寫完后擲筆去世。
若水，是三衢人。占卜推算非常靈驗。祖忌日將要來臨，他禁止殺生。廚師準備了竹筍，因為不是竹筍生長的季節，廚師暗自嘲笑他。到了忌日那天傍晚，若水法師用盂中的水灑向後園，夜裡聽到爆裂的聲音。第二天早晨去看，竹筍已經密密麻麻地佈滿了地面。而且他還能用咒水來救治疾病，被他救活的人很多。不知道最終的去向。
與咸、圓智二師傳
與咸，字虛中，是黃巖張氏的兒子。住在上竺寺，持戒修行，當時被稱為第一。然而以凈土為歸宿，常說：『佛國，在十萬億剎土之外，而提封卻不超過方寸。如果能夠遵循觀道，那麼往生凈土並非遙遠。』後來遷居到赤城山。曾經在法輪寺施戒，當迎請聖師時，眾人看到寶光從天而降。有梵僧站在空中表明。禪宴之餘，常常諷誦空品。到了本性空寂時，就入定數日。直到生死...
【English Translation】 English version After the removal from the stupa, Yuetang of Nanhu said, 'This master had the merit of propagating the Dharma at Yanqing Temple, but his stupa is abandoned in the weeds.' So he ordered the stupa to be moved near the ancestral graves. Upon digging, the ropes binding the remains had not decayed, and the bones were like bronze.
Biography of Zongli (with Ruoshui attached)
Zongli was the son of the Gao family of Kuaiji. At the age of seven, he studied at Tianhua Temple. In a dream, he went to Lingzhi Temple and met the Vinaya Master Dazhi, receiving the precepts. Dazhi called Zongli's name and spat out a white pearl for him to swallow. He also once, in pure meditation, spiritually traveled to the Pure Land sanctuary. In his later years, he returned to Tianhua Temple and built the Amitabha Buddha Pavilion to receive wandering monks. In times of drought, he went to the Emperor Shun Shrine on Rizhu Mountain to pray for rain, and a dragon was felt manifesting a golden body, bringing abundant rain. At the end of the Jianyan era, he entered Daowei Mountain and named his residence 'One-Aspect Hermitage'. The Daoists and people of Kuaiji invited the master to preside over the mindfulness practice. On the third night, the pearl on top of the painted image emitted light as large as a winnowing fan. On the last day of the first month of the fourteenth year of Shaoxing, he told his disciples, 'The Buddha is coming to welcome me.' Then he wrote a verse saying, 'I am ninety years old, my head is white, there should be no one living for a hundred years in this world. The One-Aspect Daoist is returning, the golden platform sits firmly, the universe is narrow.' After writing, he threw down his pen and passed away.
Ruoshui was from Sanqu. His divination was very accurate. As the ancestral memorial day was approaching, he forbade killing. The cook prepared bamboo shoots, and because it was not the season for bamboo shoots, the cook secretly laughed at him. On the evening of the memorial day, Master Ruoshui sprinkled water from a bowl on the back garden, and at night, a cracking sound was heard. The next morning, upon inspection, bamboo shoots densely covered the ground. Moreover, he could use mantra water to cure diseases, and many were saved by him. His final whereabouts are unknown.
Biographies of Masters Yuxian and Yuanzhi
Yuxian, styled Xuzhong, was the son of the Zhang family of Huangyan. He lived in Shangzhu Temple, upholding the precepts and cultivating himself, and was considered the best at the time. However, he took the Pure Land as his destination, often saying, 'The Buddha-land is beyond hundreds of thousands of millions of lands, but the territory does not exceed a square inch. If one can follow the path of contemplation, then rebirth in the Pure Land is not far away.' Later, he moved to Chicheng Mountain. He once administered the precepts at Falun Temple, and when inviting the holy teacher, the assembly saw precious light descending from the sky. A Brahman monk stood in the air to express it. After Zen banquets, he often chanted the 'Emptiness Chapter'. When he reached the point of inherent emptiness, he would enter samadhi for several days. Until life and death...
無際。則大慟不已。其體法真切若此。一日萬年。一禪師來訪。見床上小冊。記回買。嘗住物一錢不遺。嘆曰。我于道無愧。行不及師。郡太守入山。見池中紅蓮。問曰。既是白蓮因。甚卻開紅華。師曰。山中並喜君侯至任。是無情亦改容。又指看經羅漢曰。既是無學。如何看經。師撫羅漢背。云何不祇對。其慧才辯妙。又如此。隆興元年。圓寂。茶毗獲五色舍利無算。所著有菩薩戒疏。師精於易。因名以卦。別號澤山叟。
圓智。生林氏。亦黃巖人。傳天臺教觀。居東山十有四年。兩剎千眾。推為前列。然篤于律科。每半月必行布薩。或曰。圓頓之宗。何必如是。師曰。圓家事理一念具足。豈撥事求理耶。吾于嘗時。未嘗不以波羅提木叉為師。扶律談常。正在今日。紹興間。被旨主上竺。災燼之餘。僅存大士殿。有裒金為造門廊者。歷家言。主星不利。師曰。佛與天星。同一造化。茍寶坊輪奐。吾亡何憾。未幾果微恙。夢仙人飲以天液。所患隨愈。夏旱。詔師講經于明慶。席散而雨洽。嘗抵寺莊。聞用牲祭土地曰。何可違佛禁耶。即為神說戒。易以素饌。后示疾。書偈坐亡。好事者。以夢徴師。為天臺五百羅漢之一云。其或然耶。
智連傳
智連。字文秀。四明人。年十八受具戒。古貌修干。有
【現代漢語翻譯】 現代漢語譯本 無際（沒有邊際）。於是大聲痛哭不止。他身體力行佛法的真實懇切就像這樣。一天就像一萬年一樣漫長。一位禪師來拜訪，看見床上有一本小冊子，記錄著買回來的東西。曾經住在寺廟裡，即使是一文錢的東西也不會遺漏。禪師感嘆道：『我在修道上沒有愧疚，但行為上比不上這位法師。』郡太守進山，看見池中的紅蓮，問道：『既然是白蓮的因，為什麼卻開出紅色的花？』法師說：『山中所有事物都喜悅君侯的到來，即使是無情之物也改變了容貌。』又指著看經書的羅漢說：『既然是無學之人，如何能看經書？』法師撫摸羅漢的背，說：『為什麼不回答？』他的智慧和辯才就是這樣巧妙。隆興元年，圓寂。火化后得到無數五色舍利。所著有《菩薩戒疏》。法師精通易經，因此用卦象來命名，別號澤山叟。 圓智（法號）。出生于林氏家族，也是黃巖人。傳承天臺宗的教觀。居住在東山十四年。兩座寺廟的數千僧眾，都推舉他為領頭人。然而他篤信律宗，每半個月必定舉行布薩（一種佛教儀式）。有人說：『圓頓之宗，何必如此？』法師說：『圓家事理一念具足，難道要拋開事相去追求理體嗎？我于平常之時，未嘗不以波羅提木叉（戒經）為師。扶持戒律，談論常道，就在今日。』紹興年間，奉旨主持上竺寺。經歷災難后，僅存大士殿。有人籌集資金準備建造門廊，歷家說，主星不利。法師說：『佛與天星，都是同一造化。如果能讓寺廟變得壯麗，我死了又有什麼遺憾？』不久果然得了小病，夢見仙人給他喝天上的甘露，病就痊癒了。夏天干旱，朝廷下詔讓法師在明慶寺講經，講經完畢后就下起了大雨。曾經到寺廟的莊園，聽見他們用牲畜祭祀土地神，說：『怎麼可以違背佛的禁令呢？』於是為神說法，授戒，改用素菜供奉。後來生病，寫下偈語坐化。好事者，用夢境來印證法師，說是天臺五百羅漢之一。或許是這樣吧。 智連（法號）傳 智連（法號），字文秀，四明人。十八歲時受具足戒。相貌古樸，身材修長，有
【English Translation】 English version Wuji (boundless). Then he wept loudly and incessantly. His embodiment of the Dharma was so genuine and earnest. One day was like ten thousand years. A Chan (Zen) master came to visit and saw a small booklet on the bed, recording the items he had bought back. Having lived in the monastery, he would not leave out even a single coin's worth of items. The Chan master sighed, 'I have no shame in my practice of the Way, but my conduct is not as good as this master.' The prefect of the county entered the mountain and saw red lotuses in the pond. He asked, 'Since it is the cause of white lotuses, why do they bloom as red flowers?' The master said, 'Everything in the mountain rejoices at the arrival of Your Lordship, even inanimate objects change their appearance.' He also pointed to the Arhat (enlightened disciple) reading the scriptures and said, 'Since he is a non-learner, how can he read the scriptures?' The master stroked the Arhat's back and said, 'Why don't you answer?' His wisdom and eloquence were so wonderful. In the first year of Longxing, he passed away peacefully. After cremation, countless five-colored Sharira (relics) were obtained. He authored the 'Commentary on the Bodhisattva Precepts'. The master was proficient in the I Ching (Book of Changes), so he was named after a hexagram, with the alias Zeshan Sou (Old Man of Ze Mountain). Yuanzhi (Dharma name). Born into the Lin family, also from Huangyan. He transmitted the Tiantai teachings and contemplation. He resided in Dongshan for fourteen years. The thousands of monks in the two monasteries regarded him as a leader. However, he was devoted to the Vinaya (monastic discipline), and he would hold the Posadha (confession ceremony) every half month. Someone said, 'The school of perfect and immediate enlightenment, why is it necessary to do this?' The master said, 'The affairs and principles of the perfect school are fully contained in a single thought. How can we abandon the phenomena to seek the principle? I have never failed to take the Pratimoksha (code of monastic rules) as my teacher. Upholding the precepts and discussing the constant Way is what I am doing today.' During the Shaoxing period, he was ordered to preside over Shangzhu Temple. After the disaster, only the Great Strength Hall remained. Someone raised funds to build a gatehouse, and the almanac said that the ruling star was unfavorable. The master said, 'The Buddha and the celestial stars are of the same creation. If the temple can be magnificent, what regret would I have in dying?' Soon after, he fell slightly ill and dreamed that a celestial being gave him heavenly nectar to drink, and his illness was cured. During a summer drought, the emperor ordered the master to lecture on the scriptures at Mingqing Temple. After the lecture, it rained heavily. He once arrived at the temple's estate and heard them sacrificing livestock to the local earth god, saying, 'How can we violate the Buddha's precepts?' So he preached the Dharma to the god, gave him precepts, and replaced the offerings with vegetarian dishes. Later, he fell ill, wrote a verse, and passed away while sitting in meditation. Those who loved him used the dream as evidence that the master was one of the five hundred Arhats of Tiantai. Perhaps it is so. Zhilian (Dharma name) Biography Zhilian (Dharma name), styled Wenxiu, was a native of Siming. At the age of eighteen, he received the full monastic precepts. He had an ancient appearance and a tall, slender figure, with
長松野鶴之態。后智涌頓悟圓旨。出世歷住五剎。皆兵毀之餘。化瓦礫為金碧。出於顧指。時圓辯。重興延慶。未就而逝。師適訪宏智。同登千佛閣。智曰。聞四明談空中有相。是否。師曰。然。智以手指云。太虛本無一物。師指山川樓閣曰。此諸物象。復是何物。智大服其言。即薦于郡。領事十年。講無虛日。而眾宇畢成。太師史真隱。佚老於鄉。每過從問法要。真隱曰。師于禪律。亦貫通耶。師曰。冰泮雪消。固一水耳。又問。華嚴般若。似太支離。師曰。支離。所以為簡易也。真隱肅然服。郡帥丞相沈公。屈居僧職。以老病辭。公手札勸之曰。師行業清修。力荷宗教。自宜表正。一方紀綱諸剎。幸勿固辭。自潔其志。師即領命。諸方服其清整。一日感疾。謂侍人曰。一切無礙人。一道出生死。復撫掌大笑曰。我自幸生此。鐘鳴吾逝矣。時隆興元年十一月十八日。火浴得舍利葬焉。論者謂師亡日。如知所歸。遂擬史彌遠。為師後身云。
道因傳(附小因)
道因。號草菴。四明薛氏。視法智座下粲法師。為叔祖。其孕也。母夢粲披幃而入。寤而生。明發而訃至。咸知其為後身云。掌有圓相。掬之如環。足下奇文。雙魚宛示。十七具戒。坐夏南湖。有問以教義者。徐為釋之。正與文合。識者知其宿習。
明智居寶云。往學焉。已而教庠禪室。無不足也。因讀指要鈔。深有悟入。自謂存則人亡則書。遂直嗣四明治臺者。以是少之。出世屢移講席。晚主延慶。以乾道三年。唸佛說偈而化。葬全身於祖塔。師道貌嚴毅。辭辯如瀉。有嬰其鋒者。謂登龍門。薛清卿澄者。師俗侄也。贊師有云。于道最高。裂衣冠而罔恤。有疑不決。械囹圄以須爭。師可想而見也。嘗居城南草菴。因以自號。學師盡得其旨者。曰。
法因。以與師同名。時稱為小因。主廣壽三十年。晝夜講演。未嘗一至檀門。每施者至。輒竦愧自嘆曰。比丘之法。丐食活命。我何人哉。坐奪勤苦之利。卻而還之。不得已受其少分。所居弊漏。將新之曰。此軀尚無常。何事外物為。一日集講。侍者報眾赴請未回。師曰。虛空諸天。正欲聞法。何必眾集。即擊鼓升座。紹熙四年示疾。于定中有所見。謂左右曰。吾睹法華道場。與平時所見異甚。吾將行矣。稱佛端坐而化。痊于寺東。
慧詢傳
慧詢。字謀道。號月堂。其先永嘉陳氏。寓居四明昌國之朐山。母夢異僧而娠。八歲出家祖印院。初授法華。數遍即能成誦。嘗歸省。祖母諭之曰。汝已去家。當學吾州忠佛子。初謁南湖澄照。以卓立稱至東掖。有忌之者群噪之。師曰。佛法大義。有疑即問。
【現代漢語翻譯】 現代漢語譯本：明智居士寶云前往拜他為師。不久之後，教庠禪室的一切都已完備。於是閱讀《指要鈔》，深有領悟。自認為『（老師）活著則人重要，（老師）去世則書重要』。於是直接繼承了四明智臺的地位。因為這樣而受到一些人的輕視。出世后多次更換講席，晚年主持延慶寺。在乾道三年，唸佛並說了偈語后圓寂。全身葬于祖塔。法因禪師道貌莊嚴剛毅，辯才如流水般流暢。有冒犯他鋒芒的人，（人們）稱之為『登龍門』。薛清卿澄是法因禪師的俗家侄子，讚揚法因禪師說：『在佛道上最為高尚，不顧惜撕裂衣冠；有疑問不能決斷，像囚犯一樣爭辯。』法因禪師的風采可以想像而見到。曾經居住在城南的草菴，因此用『草菴』作為自己的別號。學習法因禪師盡得其真諦的人有： 法因（與他的老師同名）。因為與老師同名，當時被稱為『小因』。主持廣壽寺三十年。日夜講經說法，從未去過施主家一次。每次有施主來，總是感到驚恐慚愧，自嘆道：『比丘的修行方法，是靠乞食來維持生命。我算什麼人呢？竟然坐著奪取勤勞辛苦的利益。』於是推辭並歸還施捨。不得已接受了其中少部分。所居住的地方破舊簡陋，將要修繕時說：『這個身體尚且無常，何必爲了外物而費心呢？』有一天聚集講經，侍者報告說聽眾應邀赴請還沒有回來。法因禪師說：『虛空中的諸天，正想要聽聞佛法，何必一定要眾人聚集。』於是敲鼓升座。紹熙四年示現疾病，在禪定中有所見，對身邊的人說：『我看到法華道場，與平時所見大不相同。我將要走了。』稱念佛號，端坐而圓寂。安葬在寺廟東邊。 慧詢傳 慧詢，字謀道，號月堂。他的祖先是永嘉陳氏，居住在四明昌國的朐山。他的母親夢見奇異的僧人而懷孕。八歲時在祖印院出家。最初學習《法華經》，讀了幾遍就能背誦。曾經回家探親，祖母告誡他說：『你已經離開了家，應當學習我們州的忠誠的佛弟子。』最初拜見南湖澄照，以卓爾不群而著稱。到達東掖后，有人嫉妒他，一起喧譁指責他。慧詢禪師說：『佛法的大義，有疑問就應當提問。』
【English Translation】 English version: The wise layman Baoyun went to study with him. Soon after, everything in the Jiaoxiang Chan room was complete. Thereupon, he read the 'Zhi Yao Chao' (Essentials Commentary), and had a deep understanding. He considered, 'When (the teacher) is alive, the person is important; when (the teacher) is dead, the book is important.' Thus, he directly succeeded the position of Zhitai of Siming (Four Brights). Because of this, he was looked down upon by some. After leaving the world, he moved lecture seats several times, and in his later years presided over Yanqing Temple. In the third year of Qiandao (1167 AD), he recited the Buddha's name and spoke a verse before passing away. His whole body was buried in the ancestral pagoda. Chan Master Fayin's appearance was solemn and stern, and his eloquence flowed like a river. Those who offended his sharp edge were said to 'ascend the Dragon Gate.' Xue Qingqing Cheng was Chan Master Fayin's secular nephew, and praised Chan Master Fayin, saying: 'He is the most noble in the Buddha's path, disregarding the tearing of his robes and hat; if there is doubt that cannot be resolved, he argues like a prisoner.' Chan Master Fayin's demeanor can be imagined and seen. He once lived in a thatched hut south of the city, and therefore used 'Thatched Hut' as his alias. Those who studied with Chan Master Fayin and fully grasped his essence include: Fayin (same name as his teacher). Because he had the same name as his teacher, he was called 'Little Yin' at the time. He presided over Guangshou Temple for thirty years. He lectured day and night, never once going to the homes of donors. Whenever a donor came, he would always feel frightened and ashamed, sighing to himself: 'The practice of a Bhikkhu (Buddhist monk) is to sustain life by begging for food. What kind of person am I? I am actually sitting here taking away the benefits of hard work.' Therefore, he declined and returned the offerings. He reluctantly accepted a small portion of them. The place where he lived was dilapidated and simple. When he was about to renovate it, he said: 'This body is still impermanent, why bother with external things?' One day, when gathering for a lecture, the attendant reported that the audience had not returned from an invitation. Chan Master Fayin said: 'The devas (gods) in the empty sky are eager to hear the Dharma (Buddhist teachings), why must everyone gather?' Thereupon, he struck the drum and ascended the seat. In the fourth year of Shaoxi (1193 AD), he manifested illness. In meditation, he saw something and said to those around him: 'I see the Dharma Flower (Lotus Sutra) assembly, which is very different from what I usually see. I am about to leave.' He recited the Buddha's name, sat upright, and passed away. He was buried east of the temple. Biography of Huixun Huixun, styled Moudao, alias Yuetang (Moon Hall). His ancestors were the Chen family of Yongjia, residing in Qushan of Changguo in Siming. His mother dreamed of an extraordinary monk and became pregnant. At the age of eight, he left home at Zuyin Temple. He initially studied the 'Lotus Sutra', and after reading it several times, he could recite it from memory. He once returned home to visit his family, and his grandmother admonished him, saying: 'You have already left home, you should learn from the loyal Buddhist disciples of our state.' He initially visited Nanhai Chengzhao, and was known for his outstanding talent. After arriving at Dongye, some people were jealous of him and clamored together to accuse him. Chan Master Huixun said: 'The great meaning of the Buddha's Dharma is that if there is doubt, one should ask.'
何必見嫉。即往依圓辯。聞性惡即具之旨。名體不轉之妙。一家圓頓。深有悟入。紹興末。出主法昌。遷凈名普和。嘗持缽海岸遇盜。師正色曰。汝輩。所欲者財耳。盡與之。因諭以善惡業報。盜為感動。歸物悔過而去。凈名無徒。每對海山。為鬼神講維摩經。屢感神應。乾道五年。遷主南湖。負笈之士。自遠而至。幾莫能容。丞相魏𣏌。與師為道契。嘗問世間相常住之旨。師曰。得非以四時代謝為疑乎。曰然。師曰。窮過去。極未來。雖有代謝。而此理常住。淳熙六年冬。忽告眾示疾。慰問者群至。見門學則勉其進德。士官則囑其護法。聞者悚然。趺坐泊然而化。眾以歷代窆全身。唯剃髮以酬師志。逾月視其發。舍利可掬。師坐必端直。行不傍視。雖靜處密室。必披袈裟講說。不事著述。學者。多於聽次筆記之。禪課有常。未嘗以事廢制。學者未二十夏。不許出世。躁進之風。為之一戢。
系曰。月堂傳道。直欲追配古人。非徒塞責。每曰。以語之相似而證其言。以資之善記而駕其說。皆非所以說法也。惟自悟心宗。而宣演之。庶得祖師之傳。吾求悟門切。勿自畫。習臺人大病處。數語道盡。月堂知本矣。
若訥傳
若訥。字希言。嘉興孫氏子。初依竹庵。次謁證悟于赤城。命首眾座下。暨悟化
【現代漢語翻譯】 現代漢語譯本： 何必嫉妒呢？於是前往依止圓辯（一位僧人），聽聞了『性惡即具』的宗旨，以及『名體不轉』的奧妙。對於天臺宗的圓頓教義，他有了深刻的領悟。紹興末年，他出任法昌寺住持，后遷至凈名普和寺。曾經有一次，他持缽在海岸邊行走時遇到了盜賊。大師神色莊重地說：『你們這些人，想要的不過是錢財罷了，全部都給你們。』於是向他們講述善惡業報的道理，盜賊們被感動，歸還了財物，懺悔過錯后離去。凈名寺沒有其他僧人，他經常對著海山，為鬼神講解《維摩經》，多次感應到神靈的響應。乾道五年，他遷任南湖寺住持，遠方求學的士人，從各地趕來，寺院幾乎容納不下。丞相魏杞（一位官員）與大師在佛法上志同道合，曾經問他世間相常住的道理。大師說：『您是不是因為四季更替而感到疑惑呢？』魏杞回答說：『是的。』大師說：『窮盡過去，直至未來，雖然有更替代謝，但這個道理是常住不變的。』淳熙六年冬天，他忽然告訴眾人自己生病了，前來慰問的人絡繹不絕。他告誡門下的學僧要努力增進德行，囑咐士大夫要護持佛法，聽聞的人都感到敬畏。他跏趺而坐，安詳地圓寂了。眾人按照歷代的規矩，將他的全身安葬。唯獨剃下的頭髮，用來酬謝大師的志向。過了一個多月，檢視他的頭髮，發現舍利子可以捧起來。大師坐著必定端正筆直，行走時不斜視。即使在安靜的密室裡，也必定披著袈裟講經說法。他不從事著書立說，學人們大多在聽講時記錄下來。禪修課程有固定的時間，他從未因為事務而廢止。學僧沒有二十年的修行，不允許出世。急躁冒進的風氣，因此而有所收斂。
系曰：月堂（一位僧人）傳道，直接想要追趕古代的聖賢，不僅僅是敷衍了事。他常說：『用相似的言語來證明他的言論，憑藉良好的記憶力來駕馭他的說法，都不是說法的方式。只有自己領悟了心宗，然後宣講演說，或許才能得到祖師的傳承。』我追求開悟的心非常迫切，不要自我設限，學習天臺宗的人容易犯的大毛病。這幾句話道盡了要點，月堂是明白根本的。
若訥（一位僧人）傳 若訥，字希言，是嘉興孫氏的兒子。起初依止竹庵（一位僧人），後來在赤城拜見證悟（一位僧人），被任命為座下首座。等到證悟圓寂。
【English Translation】 English version: Why be jealous? Then he went to rely on Yuanbian (a monk), and heard the doctrine of 'inherently possessing evil nature' and the subtlety of 'name and substance not transforming'. He had a deep understanding of the Tiantai school's perfect and sudden teachings. At the end of the Shaoxing era, he became the abbot of Fachang Temple, and later moved to Jingming Puhe Temple. Once, while walking along the coast with his alms bowl, he encountered thieves. The master said solemnly, 'You people, all you want is money, I will give it all to you.' Then he explained the principles of good and evil karma, and the thieves were moved, returned the property, repented of their mistakes, and left. Jingming Temple had no other monks, and he often lectured on the Vimalakirti Sutra to ghosts and spirits facing the sea and mountains, repeatedly sensing divine responses. In the fifth year of the Qiandao era, he moved to be the abbot of Nanhu Temple, and scholars from afar came from all over, and the temple could hardly accommodate them. Prime Minister Wei Qi (an official) and the master were like-minded in the Dharma, and once asked him about the principle of the permanence of worldly phenomena. The master said, 'Are you doubting because of the changing of the four seasons?' Wei Qi replied, 'Yes.' The master said, 'Exhausting the past and reaching the future, although there are changes and transformations, this principle is permanent.' In the winter of the sixth year of Chunxi, he suddenly told the crowd that he was ill, and people came to visit him in an endless stream. He admonished the monks under his tutelage to work hard to improve their virtue, and instructed the scholar-officials to protect the Dharma, and those who heard it were in awe. He sat in the lotus position and passed away peacefully. The crowd buried his whole body according to the customs of previous generations. Only the shaved hair was used to repay the master's aspirations. More than a month later, when they looked at his hair, they found that the relics could be held in handfuls. The master always sat upright and straight, and did not look sideways when walking. Even in a quiet secret room, he would always wear his kasaya and preach the Dharma. He did not engage in writing books, and the scholars mostly recorded what they heard during the lectures. The Zen practice course had a fixed time, and he never stopped it because of affairs. Monks were not allowed to enter the world without twenty years of practice. The atmosphere of impatience and rashness was thus somewhat restrained.
The system says: The transmission of the Dao by Yuetang (a monk) directly seeks to catch up with the ancient sages, not just perfunctorily. He often said: 'Using similar words to prove his arguments, and relying on good memory to control his statements, are not ways to preach the Dharma. Only by realizing the mind-essence oneself, and then expounding and explaining it, can one perhaps receive the transmission of the patriarchs.' My pursuit of enlightenment is very urgent, do not limit yourself, and learn from the common mistakes of those who study the Tiantai school. These few words say it all, Yuetang understands the root.
Biography of Ruone (a monk) Ruone, whose courtesy name was Xiyan, was the son of the Sun family of Jiaxing. He first relied on Zhuan (a monk), and later visited Zhengwu (a monk) in Chicheng, and was appointed as the head of the assembly under his seat. When Zhengwu passed away.
。遂嗣師道。道大弘。乾道三年。孝宗幸上竺。展敬大士。師接候稱旨。授右街僧錄。因詔。于山中建十六觀堂。仍仿其制。作堂于大內。即詔師領徒五十人。於四月八日。入內觀堂。脩金光護國法。上問曰。佛法固妙。安得如許經卷。師曰。有本者如是。上然之。進左街僧錄。九年。召對選德殿。問大士歷代靈蹟。及法華經旨。上曰。最初得師。發明此事。遂以圓覺悟得法門。譬如著棋。勝負既分。不但並去棋子。棋盤亦須一時並去。師曰。並去者。亦不可得。上曰。宗說俱通。其師之謂。有詔令講圓覺。至此虛妄心。若無六塵處。師曰。心本無形。因塵有相。塵滅心滅。真心湛然。上手書其語。以賜。又問金剛之義答皆稱旨。上曰。朕日讀此經。今更命眾。合誦三萬卷。乃降劄云。平昔以來。所食禽魚之類。傷害為多。今仗般若。為除此過。庶使群生。俱承解脫。時沂王尚幼。上召師入禁中。為王說法摩頂。因以疾乞間。上曰。且賜地築室更數年。彼此作閑人。水邊石上。共說無生。淳熙十一年。退處興福。特授兩街都僧錄。時光宗在東宮。書歸隱之扁。賜之。仍制贊以稱其德。及上退養重華宮。召注金剛經。肩輿登殿。止宿殿廬。注成以進。上披覽。益有省發。紹興二年十月旦。謂侍人曰。吾宗通法華。宜以此
【現代漢語翻譯】 現代漢語譯本 於是繼承了老師的道統，佛法因此得以大力弘揚。乾道三年，孝宗皇帝駕臨上竺寺，瞻仰敬重大士（觀音菩薩）。釋師接駕應對得體，被授予右街僧錄的職位。因此皇帝下詔，在山中建造十六觀堂，並效仿其形制，在大內也建造觀堂。隨即詔令釋師帶領五十名僧人，於四月初八進入內觀堂，修習金光護國法。皇帝問道：『佛法固然精妙，怎麼會有如此多的經卷？』釋師回答說：『有根本的佛法就是這樣。』皇帝對此表示贊同，並晉陞釋師為左街僧錄。乾道九年，皇帝在選德殿召見釋師，詢問大士歷代顯靈的事蹟，以及《法華經》的要旨。皇帝說：『最初得到釋師的開示，才明白此事。於是以圓覺悟得法門，譬如著棋，勝負既分，不但要拿走棋子，棋盤也須一時拿走。』釋師說：『拿走棋盤，也是不可得的。』皇帝說：『宗門和教理都通達，這才稱得上是老師。』皇帝下詔令釋師講解《圓覺經》，講到『虛妄心，若無六塵處』時，釋師說：『心本來沒有形狀，因為六塵才有相狀。六塵滅盡，心也隨之滅盡，真心自然顯現。』皇帝親手書寫了這些話，賞賜給釋師。又問及《金剛經》的意義，釋師的回答都合皇帝的心意。皇帝說：『朕每日都讀此經，現在更命眾僧，合誦三萬卷。』於是下達詔書說：『平素以來，所食用的禽魚之類，傷害甚多。現在憑藉般若智慧，為消除此過錯，希望使一切眾生，都能得到解脫。』當時沂王還年幼，皇帝召釋師入宮中，為沂王說法摩頂。釋師因此以生病為由請求告假。皇帝說：『暫且賜予土地建造房屋，再過幾年，你我彼此都做個閑人，在水邊石上，共同談論無生之理。』淳熙十一年，釋師退居興福寺，被特別授予兩街都僧錄的職位。當時光宗皇帝在東宮，題寫了『歸隱』的匾額，賜予釋師，並作贊文來稱頌他的德行。等到孝宗皇帝退居重華宮頤養天年時，召釋師註釋《金剛經》，用肩輿抬著釋師登上殿堂，讓釋師住在殿廬中。註釋完成後進獻給皇帝，皇帝閱讀後，更加有所領悟。紹興二年十月初一，釋師對侍從說：『我宗通《法華經》，應該用此』
【English Translation】 English version Thereupon, he succeeded to his master's teachings, and the Dharma greatly flourished. In the third year of the Qiandao era, Emperor Xiaozong visited Shangzhu Temple to pay respects to the Great Being (Guanyin Bodhisattva). The Master (Shi) received him with fitting decorum and was granted the title of Right Street Monk Registrar. Consequently, the Emperor decreed the construction of the Sixteen Contemplation Halls in the mountains, and, following their design, a hall was also built within the imperial palace. Immediately, the Emperor ordered the Master to lead fifty monks into the inner contemplation hall on the eighth day of the fourth month to practice the Golden Light Protection of the Nation Dharma. The Emperor asked, 'The Buddha Dharma is indeed profound, but how can there be so many scriptures?' The Master replied, 'That is how it is when there is a root.' The Emperor agreed with this and promoted the Master to Left Street Monk Registrar. In the ninth year of the Qiandao era, the Emperor summoned him to the Xuande Hall and inquired about the miraculous events of the Great Being throughout the ages, as well as the essence of the Lotus Sutra. The Emperor said, 'It was initially through the Master's explanation that I understood this matter. Thus, through the enlightenment of Perfect Enlightenment, I attained the Dharma gate. It is like playing chess; once victory or defeat is decided, not only must the pieces be taken away, but the chessboard must also be removed at once.' The Master said, 'Even removing the chessboard is unattainable.' The Emperor said, 'You are versed in both the school of Zen and the scriptural teachings; that is what it means to be a teacher.' An edict was issued ordering him to lecture on the Perfect Enlightenment Sutra. When he reached the passage 'The illusory mind, if there is no place for the six dusts,' the Master said, 'The mind originally has no form; it is because of the six dusts that it has appearances. When the dusts are extinguished, the mind also ceases, and the true mind is naturally clear.' The Emperor personally wrote down these words and bestowed them upon him. He also inquired about the meaning of the Diamond Sutra, and the Master's answers were all to the Emperor's liking. The Emperor said, 'I read this sutra daily, and now I order the assembly to collectively recite it thirty thousand times.' Thereupon, he issued an edict saying, 'In the past, the birds and fish that I have eaten have caused much harm. Now, relying on prajna (wisdom), I will eliminate this transgression, hoping that all beings may attain liberation.' At that time, Prince Yi was still young, and the Emperor summoned the Master into the palace to speak the Dharma and touch the crown of the Prince's head. The Master then requested leave due to illness. The Emperor said, 'I will grant you land to build a house, and in a few years, we will both be idle men, discussing the principle of non-birth together by the water and on the rocks.' In the eleventh year of the Chunxi era, the Master retired to Xingfu Temple and was specially granted the title of Chief Monk Registrar of both streets. At that time, Emperor Guangzong was in the Eastern Palace and inscribed the plaque 'Seclusion,' bestowing it upon the Master, and also composed a eulogy to praise his virtue. When Emperor Xiaozong retired to Chonghua Palace to enjoy his old age, he summoned the Master to annotate the Diamond Sutra, and the Master was carried on a shoulder palanquin to ascend the hall, staying in the hall's residence. After the annotation was completed, it was presented to the Emperor, who, upon reading it, gained further insight. On the first day of the tenth month of the Shaoxing second year, the Master said to his attendants, 'My school is versed in the Lotus Sutra, and should use this'
終。乃集眾修法華懺。取道具進兩宮。端坐而化。壽八十二。塔于正寢。賜宗教廣慈法師普照之塔。
擇卿．可觀．有朋三師傳
擇卿。天臺人。天資聰敏。博學強記。受教於上竺慈辯。嘗曰。四明旨意。吾已得之。惟起教觀。信之未及。然不敢不信也。初主車溪壽聖。未嘗屈節豪貴。徒眾三百。施者自至。年三十。后即廢卷禪坐。每遇講演。但令侍者日供講帙。辯說如流。聽者說服慧解。曇應領徒至車溪。值說無量義經。聞之。謂同行曰。此師。言有典刑。足堪問道。即求依止。有不循規者悅。眾以聞詢其名指言。有朋可觀。師置勿問。觀。字宜翁。華亭戚氏子。年十六具戒。聞車溪聲振江浙。負笈從之。一日聞舉唱云。般若寂寥。忽有悟入。如服一杯降氣湯。師聞而心服。玉慧覺有橫山。命師偕行。讀指要。至若不謂實鐵床非苦變易非遷。嘆曰。語言文字。皆糠秕耳。建炎初。主嘉禾壽聖。遷當湖德藏。居閱世堂。為楞嚴補註。霅以祥苻延閱二載。以疾返當湖南林。一室蕭然。人不堪之。乃曰。松風山月。此我無盡衣缽也。乾道七年。丞相魏𣏌。出鎮姑蘇。請主北禪。入門適當九日。指座云。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。魏公擊節不已。次以皇子魏王命主延
【現代漢語翻譯】 現代漢語譯本：最終，他召集眾人修習《法華懺》。將法器供奉于兩宮，端坐而逝，享年八十二歲。葬于正寢，被賜予『宗教廣慈法師普照之塔』的稱號。
《擇卿、可觀、有朋三師傳》
擇卿，天臺人，天資聰穎，博學強記。師從上竺慈辯，曾說：『四明（指四明知禮，天臺宗高僧）的旨意，我已經領會。唯獨對於起教觀（天臺宗的教觀），信心尚未完全具足，但也不敢不信。』最初主持車溪壽聖寺，從未向豪門權貴屈節。門徒三百，供養者絡繹不絕。三十歲后，便放下經卷，專于禪坐。每次遇到講經，只讓侍者每日提供講經的經卷，他便能辯說如流，聽者無不信服其智慧和理解。曇應帶領弟子來到車溪，正值擇卿講說《無量義經》，聽后對同伴說：『這位法師，言語有典範，足以問道。』便請求依止。有不遵守規矩的人，擇卿很高興。眾人將此事稟告，詢問其姓名，擇卿指著說：『有朋、可觀。』擇卿不置可否。可觀，字宜翁，華亭戚氏之子，十六歲受具足戒。聽聞車溪的名聲響徹江浙，便揹著書箱跟隨擇卿。一日，聽到擇卿舉唱『般若寂寥』，忽然有所領悟，如同服用一杯降氣湯。擇卿聽后內心佩服。玉慧覺在橫山，命擇卿一同前往。讀到《指要》中『若不謂實鐵床非苦，變易非遷』，感嘆道：『語言文字，都是糠秕啊。』建炎初年，主持嘉禾壽聖寺，后遷往當湖德藏寺，居住在閱世堂，為《楞嚴經》補註。在霅以祥苻延住了兩年，因病返回當湖南林，一室蕭然，令人難以忍受。於是說：『松風山月，這是我無盡的衣缽啊。』乾道七年，丞相魏𣏌出鎮姑蘇，請擇卿主持北禪寺。入門時正值九日，指著座位說：『胸中一寸灰已冷，頭上千莖雪未消。老步只宜平地去，不知何事又登高。』魏公讚歎不已。之後，因皇子魏王之命，主持延
【English Translation】 English version: In the end, he gathered the assembly to practice the Dharma Flower Repentance. He offered the ritual implements to the two palaces, sat upright, and passed away at the age of eighty-two. He was buried in the main hall and was bestowed the title 'Dharma Master of Religious Guangci (Vast Compassion) with the Pagoda of Universal Illumination'.
The Biography of the Three Masters: Zeqing, Kewan, and Youpeng
Zeqing, a native of Tiantai, was intelligent by nature, erudite, and had a strong memory. He received instruction from Cibiàn of Shangzhu Temple. He once said, 'I have already understood the meaning of Siming (referring to Siming Zhili, a prominent monk of the Tiantai school). Only regarding the arising of teaching and contemplation (the teaching and contemplation of the Tiantai school), my faith is not yet complete, but I dare not disbelieve.' Initially, he presided over Shousheng Temple in Chexi, never bending his principles to powerful nobles. He had three hundred disciples, and donors came of their own accord. After the age of thirty, he put down the scriptures and devoted himself to seated meditation. Whenever there was a lecture, he would only have the attendant provide the lecture notes daily, and he would speak fluently, convincing listeners with his wisdom and understanding. Tanying led his disciples to Chexi, and it happened that Zeqing was lecturing on the Infinite Meaning Sutra. After listening, he said to his companions, 'This master's words are exemplary and worthy of seeking the Way.' He then requested to rely on him. Zeqing was pleased with those who did not follow the rules. The assembly reported this matter, asking for their names, and Zeqing pointed and said, 'Youpeng and Kewan.' Zeqing neither affirmed nor denied. Kewan, styled Yi Weng, was the son of the Qi family of Huating. He received full ordination at the age of sixteen. Hearing that the reputation of Chexi resounded throughout Jiangsu and Zhejiang, he carried his books and followed Zeqing. One day, hearing Zeqing chant 'Prajna is solitary,' he suddenly had an insight, like taking a dose of qi-reducing medicine. Zeqing was impressed in his heart after hearing this. Yu Hui Jue was at Hengshan and ordered Zeqing to go with him. Reading the 'Essentials,' to the point of 'If one does not consider the real iron bed not to be suffering, change is not migration,' he sighed, 'Words and letters are all chaff.' At the beginning of the Jianyan era, he presided over Jiahé Shousheng Temple, and later moved to Dezang Temple in Danghu, residing in the Yuèshì Hall, supplementing notes for the Surangama Sutra. He lived in Zhayi Xiangfu Yán for two years, and returned to Nanlin in Danghu due to illness. The room was desolate, making it unbearable for people. Then he said, 'The pine breeze and mountain moon are my endless robes and bowls.' In the seventh year of the Qiandao era, Prime Minister Wei Xi came to Suzhou to take command and invited Zeqing to preside over Beichan Temple. Entering the gate on the ninth day, he pointed to the seat and said, 'An inch of ash in my chest is cold, a thousand strands of snow on my head have not melted. Old steps are only suitable for going on flat ground, I don't know why I'm climbing high again.' Duke Wei praised him endlessly. Later, by the order of the imperial prince Wei Wang, he presided over Yan
慶。時已八十九歲。行李寂寥。人所歎服。不二載仍歸當湖。自題其像曰。維摩詰不壞於身。而隨一相老竹庵。壞與不壞。初無欠長。到處江山風月。不是這個伎倆。淳熙九年二月。無疾而逝。師五住當湖。皆退隱於竹庵。因以自號。大慧杲嘗過之。對語終日。嘆之曰。教海老龍也。師見齋房安像。即誡之曰。汝起居無禮。說無益語。少時焚香之敬。不補終日媟嫚之罪。其謹慎微細如此。朋。金華人。自號牧庵。一家教文。背誦幾半盡。得車溪之道。主仙潭。徙能仁。講道日盛。晚主延慶。于方丈扁一室曰。六經堂。中設一幾。而初無文字。士大夫怪其誕。眾至寺欲屈之。師令侍者先語之曰。諸賢欲何。相見若賓禮。則對坐。商略若請益。則侍立。發問若索難。則客先伸三問。咸曰。乞從賓禮。及對語。援引不已。乃知六經在胸中也。每臨講不預觀文。嘗曰。我七番講止觀。于正修中。未嘗道著一字。又曰。大部中。欲作一難。如片紙大。亦不成。所謂文字性離。皆解脫也。或問。十境十乘。方成觀法。荊溪何云不待觀境。方名修觀。師曰。向伊道。攝事成理了也。又問。圓頓教中。為立陰否。師高聲一喝云。陰入重擔。嘗自現前。何更問立不立。且御眾厲。而簡左右。或欲師白堂整眾者。師曰。吾所以不數數告眾者
。是有意也。不見道頻雷天失威。乾道四年十二月。坐青玉軒。集眾唸佛。端坐而逝。稟法弟子甚眾。師自博強記。不畜科䇿。嘗謂同學竹庵曰。天下只一個半座主。老兄秪半個。問何為半個。師曰。不合多幾個紙䇿也。在仙潭日。竹庵來訪。為上講。師讀大科竟。即收帙曰。宗師在座。不敢文文。其對尊宿之禮。尚謙如此。二師為學時。車溪夜坐方丈。聞廊廡有天樂聲。遣人跡之。聲出師房。車溪附壁隙窺之。見二師。于燈前相戲。舉手作無聲樂。車溪益奇之。故臨終。以法道相寄。
觀塔。在德藏西北隅。為築城所夷。知縣謝良弼。夢一紫衣老僧。謂曰。我竹庵也。以塔累公。謝尋訪。果得塔。因為繕治。復立石表之。
慧定．子猷二法師傳
慧定法師。字寧道。姓王氏。世為紹興山陰人。幼歲從錢清保安院子堯道人得度。出遊四方。從道隆師會景從三師。授華嚴義。盡得其說。至超然自得。出入古今。不妄隨。不茍異。三師蓋莫能屈也。眾請住戒珠省院。未幾棄去。時大慧杲。說法阿育王山。師慨然往造其居。所聞蓋廣。學者宗之。起住妙相。徙觀音。復還省院。皆蕭然小剎。羹藜飯豆。人不堪其枯槁。然著書不少輟。若金剛經解。法界觀圖會。三歸一章。莊岳論。皆盛行於世。以淳熙八年
【現代漢語翻譯】 現代漢語譯本：這是有意的安排。難道沒聽說過頻雷天會失去威嚴嗎？乾道四年十二月，（慧定法師）坐在青玉軒，聚集眾人唸佛，端坐而逝。接受他傳法的弟子非常多。慧定法師天生博聞強記，不積攢科舉文章。曾經對同學竹庵（法號，含義為竹林中的小屋）說：『天下只有一個半座主，老兄你只佔半個。』（竹庵）問：『為什麼是半個？』慧定法師說：『因為你不應該多寫那些紙上文章啊。』在仙潭的時候，竹庵來拜訪，（慧定法師）為他講經。慧定法師讀完大科（科舉考試的重要科目）后，立即收起書本說：『宗師在座，不敢賣弄文采。』他對待尊長的禮節，尚且如此謙虛。兩位法師年輕時一起學習，車溪（法號）夜晚坐在方丈室內，聽到走廊上有天樂的聲音，派人去尋找聲音的來源。聲音是從慧定法師的房間傳出的。車溪貼著墻縫偷看，看見兩位法師在燈前嬉戲，舉手做出無聲的音樂。車溪更加覺得驚奇。所以臨終時，將佛法道義託付給慧定法師。 觀塔（地名），在德**（地名）的北邊，因為修築城墻而被剷平。知縣謝良弼，夢見一位身穿紫衣的老僧，對他說：『我是竹庵（法號），因為塔的事情連累了您。』謝良弼尋找，果然找到了塔的遺址，於是修繕了它，並重新立了石碑。 慧定（法號，含義為智慧堅定）法師、子猷（人名）二位法師的傳記 慧定法師，字寧道，姓王氏，世代是紹興山陰人。幼年時跟隨錢清保安院的子堯道人出家。四處遊歷，跟隨道隆師、會景從三位法師學習，接受《華嚴經》的義理，完全領會了其中的精髓，達到了超然自得的境界。出入古今，不隨意附和，也不無故標新立異。三位法師都不能使他屈服。眾人請他主持戒珠省院，沒過多久他就離開了。當時大慧杲（法號）在阿育王山說法，慧定法師慨然前往拜訪，所聽聞的道理非常廣泛，學者們都尊崇他。先後主持妙相寺、觀音寺，又回到省院，這些都是簡陋的小寺廟，吃粗糧淡飯，人們都難以忍受這種清苦的生活。然而他著書卻從未停止，像《金剛經解》、《法界觀圖會》、《三歸一章》、《莊岳論》等，都在世上廣為流傳。在淳熙八年（年號）……
【English Translation】 English version: This is intentional. Haven't you heard that even Pinlei Heaven can lose its majesty? In the twelfth month of the fourth year of the Qiandao era, (Venerable Huiding) sat in the Qingyu Pavilion, gathered the assembly to recite the Buddha's name, and passed away in a seated posture. There were many disciples who received the Dharma from him. Venerable Huiding was naturally gifted with extensive knowledge and a strong memory, and he did not accumulate examination essays. He once said to his fellow student Zhu'an (Dharma name, meaning a hut in a bamboo forest): 'There is only one and a half seat masters in the world, and you, my brother, only occupy half.' (Zhu'an) asked: 'Why half?' Venerable Huiding said: 'Because you shouldn't write so many paper essays.' When he was in Xiantan, Zhu'an came to visit, and (Venerable Huiding) lectured for him. After Venerable Huiding finished reading the major subjects (important subjects of the imperial examination), he immediately put away the books and said: 'The master is present, I dare not show off my literary talent.' His etiquette towards elders was so humble. When the two masters were studying together, Chexi (Dharma name) sat in the abbot's room at night and heard the sound of heavenly music in the corridor. He sent someone to find the source of the sound. The sound came from Venerable Huiding's room. Chexi peeked through the crack in the wall and saw the two masters playing in front of the lamp, raising their hands to make silent music. Chexi was even more surprised. Therefore, on his deathbed, he entrusted the Dharma and the Way to Venerable Huiding. Guanta (place name) was located in the north of De** (place name) and was leveled due to the construction of the city wall. Magistrate Xie Liangbi dreamed of an old monk in purple robes who said to him: 'I am Zhu'an (Dharma name), and I have implicated you because of the pagoda.' Xie Liangbi searched and found the site of the pagoda, so he repaired it and erected a stone tablet again. Biographies of Venerable Huiding (Dharma name, meaning wisdom and determination) and Venerable Ziyou (personal name) Venerable Huiding, styled Ningdao, surnamed Wang, was a native of Shanyin, Shaoxing for generations. As a child, he became a monk following the Taoist Ziyao of Qianqing Bao'an Temple. He traveled around and studied with the three masters Daolong, Huijing, and Cong, receiving the meaning of the 'Avatamsaka Sutra' and fully understanding its essence, reaching a state of transcendence. He entered and exited the past and present, neither agreeing arbitrarily nor innovating without reason. None of the three masters could subdue him. The assembly invited him to preside over the Jiezhusheng Temple, but he left after a short time. At that time, Dahui Gao (Dharma name) was preaching at Mount Ashoka, and Venerable Huiding went to visit him with great enthusiasm, and the principles he heard were very extensive, and scholars respected him. He successively presided over Miaoxiang Temple, Guanyin Temple, and returned to the Sheng Temple, all of which were simple small temples, eating coarse grains and light meals, which people could hardly endure. However, he never stopped writing books, such as 'Commentary on the Diamond Sutra', 'Diagram of the Realm of Dharma', 'Chapter on the Three Refuges', and 'Treatise on Zhuang Yue', which were widely circulated in the world. In the eighth year of Chunxi (era name)...
十二月二十四日。焚香說偈示滅。年六十八。葬于錢清。
子猷法師。字修仲。晚自號笑云老人。出陳氏。亦山陰人。七歲為童子。十二祝髮受具。習華嚴經論于廣福院擇交得其學。又游錢唐。見會因院師會。博盡所疑。二師。皆自以為勿迨。遂還山陰。說法于城東妙相院。僅二十年。學者嘗百餘人。師厭其近城市。思居山林。乃舍眾。遁于梅山上方。學者不肯散去。而院隘不能容。相與言于府。愿延師還妙相。於是。法席加盛于昔。所著書。大行於世。院亦益葺。號為壯剎。大慧杲過而異之。為留偈壁間。然師竟棄去。學者猶不捨。又說法者三。最後住姜山。閱三年。喟然嘆曰。老矣。將安歸耶。亟橐書。歸梅市。結庵以老。淳熙十六年八月二十有六日。忽命舟。遍別平日所往來者。明日晨起。說法遂坐逝。壽六十有九。又三日火化。得舍利五色粲然。弟子。即庵之西建塔。奉靈骨及舍利以葬。師宏材博學。高行達識。卓然出一世之表。雖華嚴其宗。而南之天臺。北之慈恩。少林之心法。南山之律部。莫不窮探。歷討取其妙。以佐吾說。至於百家之書。無所不讀。聞名儒賢士。雖在千里之遠。必往交焉。篤行義勵風操。嚴取與。一得喪。接物簡而峻。不屈于富貴。有以供施及門者。茍禮不足。雖累百金。輒拒
【現代漢語翻譯】 現代漢語譯本：十二月二十四日，焚香說偈后示寂，享年六十八歲，葬于錢清。
子猷法師，字修仲，晚年自號笑云老人，俗姓陳，也是山陰人。七歲時為童子，十二歲剃度受具足戒。在廣福院學習《華嚴經論》，選擇交往的人都得其學術精髓。后又遊歷錢唐，拜見會因院的會師，盡釋心中疑惑。兩位法師都認為對方學識高深，自己難以企及。於是返回山陰，在城東妙相院說法，前後近二十年，學徒常有百餘人。法師厭惡靠近城市喧囂，想要隱居山林，於是捨棄大眾，遁入梅山上方。學徒們不肯離去，但寺院狹小無法容納。大家向官府陳情，希望迎請法師返回妙相院。於是，法席比以往更加興盛，所著書籍，廣為流傳於世，寺院也得到修繕，被稱為壯剎。大慧杲禪師路過，對此感到驚異，併爲此在墻壁上留下偈語。然而法師最終還是離去。學徒們仍然不肯放棄，又三次說法勸請。最後住在姜山，過了三年，感慨嘆息道：『老了，將要歸向何處呢？』隨即收拾書籍，返回梅市，結廬安度晚年。淳熙十六年八月二十六日，忽然命人備船，遍別平日所往來的人。第二天早晨，說法完畢後坐化圓寂，享年六十九歲。又過了三天火化，得到舍利，五色光彩奪目。弟子們在庵的西邊建造佛塔，供奉靈骨和舍利安葬。法師才華橫溢，學識淵博，品行高尚，見識通達，卓越超群，超出世俗。雖然以《華嚴經》為宗，但南方的天臺宗，北方的慈恩宗，少林的心法，南山的律部，無不深入探究，歷經考證，取其精妙之處，來輔助自己的說法。至於諸子百家的書籍，沒有不讀的。聽到有名望的儒士賢人，即使遠在千里之外，也必定前往交往。篤行道義，砥礪風節操守，嚴格對待取捨，一絲一毫的得失都十分在意。待人接物簡樸而嚴峻，不向富貴屈服。有人帶著供養佈施來到門前，如果禮節不夠，即使是價值百金的財物，也常常拒絕。
【English Translation】 English version: On the twenty-fourth day of the twelfth month, after burning incense and reciting a verse, he manifested his passing away. He was sixty-eight years old and was buried in Qianqing.
Dhyana Master Ziyou (Ziyou: name), styled Xiuzhong, later called himself Old Man Xiaoyun (Xiaoyun: Laughing Cloud), came from the Chen family and was also a native of Shanyin. At the age of seven, he became a novice; at twelve, he was fully ordained. He studied the Avatamsaka Sutra (Avatamsaka Sutra: Flower Garland Sutra) and its commentaries at Guangfu Monastery, choosing to associate with those who had mastered its teachings. He also traveled to Qiantang and met Master Hui of Huiyin Monastery, resolving all his doubts. Both masters considered each other to be unsurpassed. Thereupon, he returned to Shanyin and preached at Miaoxiang Monastery in the east of the city for nearly twenty years, with often over a hundred disciples. The Master disliked being close to the city and desired to live in the mountains and forests. Therefore, he abandoned the assembly and retreated to the upper reaches of Mount Mei. The disciples were unwilling to leave, but the monastery was too small to accommodate them. They petitioned the government, hoping to invite the Master back to Miaoxiang Monastery. As a result, the Dharma assembly became even more prosperous than before, and his writings were widely circulated in the world. The monastery was also renovated and became known as a magnificent temple. Dahui Gao (Dahui Gao: a Chan master) passed by and was amazed by it, leaving a verse on the wall. However, the Master eventually left. The disciples still refused to give up and requested him to preach three more times. Finally, he resided in Jiangshan. After three years, he sighed and said, 'I am old, where shall I return?' He immediately packed his books and returned to Meishi, building a hermitage to spend his remaining years. On the twenty-sixth day of the eighth month of the sixteenth year of Chunxi (Chunxi: an era name), he suddenly ordered a boat to bid farewell to those he usually associated with. The next morning, after preaching, he passed away in meditation, at the age of sixty-nine. Three days later, he was cremated, and relics of five colors were obtained, radiant and dazzling. The disciples built a pagoda to the west of the hermitage, enshrining his spiritual bones and relics for burial. The Master was highly talented, erudite, of noble character, and insightful, standing out from the world. Although he took the Avatamsaka Sutra as his main teaching, he thoroughly explored the Tiantai school in the south, the Ci'en school in the north, the mind-transmission of Shaolin, and the Vinaya school of Nanshan, examining and extracting their essence to supplement his own teachings. As for the books of the hundred schools of thought, there was nothing he did not read. Upon hearing of renowned Confucian scholars and virtuous men, even if they were thousands of miles away, he would certainly go to associate with them. He diligently practiced righteousness, cultivated his moral integrity, and was strict in taking and giving, paying close attention to every gain and loss. He treated people with simplicity and severity, and would not yield to wealth and honor. If someone brought offerings to his door, but the etiquette was insufficient, he would often refuse, even if it was worth a hundred gold pieces.
不取。於乎賢哉。
慧寔傳
慧寔。號廣照。真定某氏子。生而慈順。七八歲。母使炊食。見釜中有聚蟻。即輟炊習舉子業。有聲于鄉黨。一日屬文。構思不得。因出行散於野。偶遇異僧。以出世法啟之。遂大感悟。從師落髮。游教庠習經論。晝夜無倦。講論節行。迥出流輩。燕趙宋衛間。法化大行。嘗語人曰。學佛法人。必須認真作去。茍不認真。即世間法且無成。況出生死乎。或曰。出生死。必繇破執。認真。得無近執乎。師曰。認真正為破執。子以近執不認真。縱情放逸。是執無時而破。生死無時而出。且器界身心。皆是我法二執。直經衡緯。堅固交織。即使認真作去。二三十年苦工。猶恐擺脫不下。況不認真乎。如子所云。正是貪戀塵勞。如來說為可憐憫者。
神宗皇帝。聞師高行。賜金襕衣。師曰。無以易吾壞色伽黎。然聖命不可違也。頂受。終其身不御。元豐元年。居覺山。年七十八。自利利人之功。不以老自隳。為之益力。後集講。據座而化。閱月顏貌如生。髭發更長。身無長物。名有餘香。臨終又脫然如此。誠為教海老龍。不可多得也。
凈悟．了宣二師傳
凈悟。字機先。生樂清李氏。十九具戒。教庠禪窟。無不縱觀。志氣高卓。少有許與。每自誨曰。折鐺煮飯。
偃息中林。借虛空口。對萬象說。余亦何愧。至若所學不充。因人成事。執散行紙上語。聚百十雛道人。大廈廣居。貪前方丈。吾弗為也。師。始於飛泉興棟宇。中親講誨。晚年一專凈業。及屬疾。大書示眾曰。求醫問藥。撓吾化也。吾將默觀其變。明旦危坐而蛻。時開禧丁卯九月也。阇維。耳與齒儼然無壞。塔于寺西麓。北澗簡公為之銘曰。是為豁庵。聰說總持。兩種不壞之藏。道德所重。雖隱而彰。吾知夫異代而同心者。墮淚于雁山之陽。
了宣。四明人。修法華三昧。前後二十七期。過午不食。未嘗違日晷。與同修善榮。為心友。每閱經有疑。必造榮室決之。一日默坐甚久。榮曰。今日何為。師曰。歸期已近。道義難忘。不覺如此。請君專心進道。當於凈土重會。榮笑曰。正欲見君作略。師自此示疾。將終請眾。諷彌陀經。稱佛號。遽起端坐。書偈云。性相情忘。一三無寄。息風不行。摩訶悉利。即合掌瞑目而去。嘉泰元年也。后三年。榮亦趺坐脫去。人謂赴師之約云。
善月．凈惠二師傳
善月。字光遠。定海方氏子。其母夢月而娠。出家因命名焉。十五具戒。參月堂。深得教義。堂歿。復依草菴。所居古柏獨秀。因自號柏庭。太師史真隱。請居月波。學士來奔。廩食不足。真隱曰。師為
【現代漢語翻譯】 現代漢語譯本 在寂靜的樹林中安歇，憑藉空曠的虛空發聲，面對世間萬象訴說，我還有什麼可慚愧的呢？至於學識不夠充實，依靠他人才能成事，執著于散亂的紙上文字，聚集百十個初學的道人，建造廣廈高屋，貪圖眼前的方丈之地，這些我都不會去做。這位禪師最初在飛泉寺興建殿宇，中年時親自講經說法，晚年則專心修習凈土法門。臨終時，他大書告示眾人說：『求醫問藥，是擾亂我的化身。我將默默觀察事物的變化。』第二天早上，他端坐而逝。時間是開禧丁卯年九月。火化后，耳朵和牙齒依然完好無損。在寺廟西邊的山腳下建塔安葬，北澗簡公為他撰寫銘文說：『這就是豁庵禪師，聰慧善辯，總持佛法，兩種不壞的功德，道德高尚，即使隱居也聲名遠揚。我知道後世那些與他心意相通的人，會在雁蕩山的南面流下眼淚。』
了宣（Liao Xuan），四明（Siming）人。修習《法華經》三昧，前後共二十七期。過午不食，從未違反日影的規律。與同修善榮（Shan Rong）是知心朋友。每次閱讀佛經有疑問，必定到善榮的房間請教。一天，他默默靜坐了很久。善榮問：『今天為何如此？』了宣說：『歸期已經臨近，道義難以忘懷，不知不覺就到了現在。請你專心精進修道，我們應當在凈土再次相會。』善榮笑著說：『正想看看你的作為。』了宣從此示現疾病，臨終時請來眾人，諷誦《彌陀經》，稱念佛號，隨即起身端坐，寫下偈語說：『性相與情感都已忘卻，一與三都無所寄託。氣息停止，不再執行，摩訶悉利（Mahasili，大吉祥）。』說完便合掌瞑目而逝。時間是嘉泰元年。三年後，善榮也跏趺坐化而去。人們說他是去赴了與了宣的約定。
善月（Shanyue）、凈惠（Jinghui）二位禪師的傳記
善月，字光遠（Guangyuan），定海（Dinghai）方氏之子。他的母親夢見月亮而懷孕，因此出家后便命名為善月。十五歲時受具足戒，參拜月堂（Yuetang）禪師，深入領會教義。月堂禪師圓寂后，他又依止草菴（Cao'an）禪師。他所居住的地方，一棵古柏樹獨自挺拔秀麗，因此自號柏庭（Baiting）。太師史真隱（Shi Zhenyin）請他居住在月波（Yuebo）寺，前來求學的士人很多，寺廟的糧食不夠用。史真隱說：『禪師是爲了
【English Translation】 English version Resting in the midst of the forest, borrowing the mouth of emptiness, speaking to the myriad phenomena, what shame do I have? As for learning that is not sufficient, accomplishing things by relying on others, clinging to scattered words on paper, gathering hundreds of novice monks, building large mansions and spacious dwellings, coveting the abbot's quarters before me, I will not do these things. The master initially built halls and houses at Flying Spring Temple (Feiquan Temple), in middle age he personally lectured and taught, and in his later years he devoted himself to the Pure Land practice. When he was about to die, he wrote a large notice to the assembly, saying: 'Seeking medicine and asking for doctors is disturbing my transformation. I will silently observe its changes.' The next morning, he sat upright and passed away. The time was the ninth month of the Kai Xi Dingmao year. After cremation, his ears and teeth were still intact. A pagoda was built for him at the western foot of the temple, and Jian Gong of Beijian wrote the inscription, saying: 'This is Zen Master Huo An (Huo An), intelligent and eloquent, upholding the Dharma, two kinds of indestructible treasures, morality is valued, although hidden, it is manifest. I know that those who share his heart in later generations will shed tears on the southern slopes of Yandang Mountain (Yandang Mountain).'
Liao Xuan (Liao Xuan), a native of Siming (Siming), practiced the Samadhi of the Lotus Sutra for twenty-seven periods. He did not eat after noon and never violated the shadow of the sun. He and his fellow practitioner Shan Rong (Shan Rong) were close friends. Whenever he had doubts while reading the scriptures, he would always go to Shan Rong's room to resolve them. One day, he sat in silence for a long time. Shan Rong said, 'What are you doing today?' Liao Xuan said, 'The time of return is near, and the Dao is unforgettable. I didn't realize it was so late. Please concentrate on advancing in the Dao, and we should meet again in the Pure Land.' Shan Rong smiled and said, 'I just want to see your actions.' From then on, Liao Xuan showed signs of illness. When he was about to die, he invited the assembly to chant the Amitabha Sutra and recite the Buddha's name. He suddenly got up, sat upright, and wrote a verse saying: 'The nature and characteristics and emotions are forgotten, one and three have no place to rest. The breath stops, no longer moving, Maha Sili (Mahasili, Great Auspiciousness).' Then he put his palms together, closed his eyes, and passed away. The time was the first year of Jiatai. Three years later, Shan Rong also sat in the lotus position and passed away. People said that he went to fulfill his appointment with Liao Xuan.
Biographies of Zen Masters Shanyue (Shanyue) and Jinghui (Jinghui)
Shanyue, styled Guangyuan (Guangyuan), was the son of the Fang family of Dinghai (Dinghai). His mother dreamed of the moon and became pregnant, so he was named Shanyue after he became a monk. At the age of fifteen, he received the full precepts and visited Zen Master Yuetang (Yuetang), deeply understanding the teachings. After Zen Master Yuetang passed away, he then relied on Zen Master Cao'an (Cao'an). In the place where he lived, an ancient cypress tree stood tall and beautiful, so he called himself Baiting (Baiting). Grand Preceptor Shi Zhenyin (Shi Zhenyin) invited him to live in Yuebo (Yuebo) Temple, and many scholars came to study, but the temple's food was not enough. Shi Zhenyin said, 'The master is for
道延眾。欲食來取。予不嗇也。嗣主南湖。師御眾有法。十三年不易節。緇素以是信之。師被詔旨。前後兩住上竺。又授左街僧錄。人皆以坡仙。師去忽復來。鳥語山容開之句。為之賀。師淡如不知也。端平三年。得目眚。請老歸東庵。將入寂。顧左右曰。人患無實德為後世稱。若但崇虛譽。我則不暇。千載之下。謂吾為柏庭叟。則吾枯骨為無愧。幸勿為請謚以淤我素業。言已累足而化。壽九十三。得夏七十八。師著甚富。大約發明一家之旨。殊為有功于教門者。
凈惠。號月庵者。亦見月堂。柏庭之同門也。庭以南湖。移上竺。師次補其處。庭。樂育人才之餘。後生尚文辭。好異議。主者稍不厭眾。心必群起。而嘩逐之。師至以沉毅御物。特成規嚴。人望風不敢犯。俗為之革居。丈室未嘗扃。請益者。雖入夜不距。行兩廡聞讀誦聲。必忻然就之。嘉定元年九月。集大眾諷觀經。趺坐榻上。奄然就蛻。師平生不喜外書。每臨講。見疏記援引。則止而不讀。謂其徒曰。此外書也。宜自觀之。每預公舉。或非其人。輒面斥諸山。曰。所謂講院者。以務傳持耳。今此人能任此責乎。卒不許。其嚴正如此。
宗印傳
宗印。字元實。鹽官人。竹庵之神足也。解悟有骨氣。凡諸祖格言。必誦滿千遍。入南湖修
【現代漢語翻譯】 現代漢語譯本 道延請大家。想吃飯就來拿，我不會吝嗇的。後來的住持南湖，這位禪師管理僧眾很有方法，十三年都沒有改變。僧人和俗人都因此信任他。禪師被皇帝下詔，前後兩次住在上竺寺。又被授予左街僧錄的官職。人們都用蘇軾讚美柏庭禪師『禪師離去又忽然回來，鳥語山容都為之開顏』的詩句來祝賀他。禪師卻淡然處之，好像什麼都不知道一樣。端平三年，眼睛得了疾病，請求告老還鄉，回到東庵。將要圓寂的時候，對身邊的人說：『人們擔心沒有實際的德行而被後世稱頌。如果只是崇尚虛假的聲譽，我可沒有時間。千年之後，如果人們稱我為柏庭叟，那麼我的枯骨也就沒有什麼可慚愧的了。千萬不要為我請求謚號，來玷污我平素的修行。』說完就雙腿交疊而圓寂了。享年九十三歲，僧臘七十八年。禪師的著作非常豐富，大約闡明了一家之旨，對於佛教的貢獻非常大。 凈惠禪師，法號月庵，也見過月堂禪師，是柏庭禪師的同門師兄弟。柏庭禪師從南湖寺，移居到上竺寺。凈惠禪師接著接替了他的位置。柏庭禪師，在培養人才之餘，後來的學僧崇尚文辭，喜歡發表不同的意見。主持僧稍有不合眾意，大家必定群起而攻之，喧譁驅逐他。凈惠禪師到任后，以沉穩堅毅的態度來管理寺院，特別注重規章制度的嚴格執行。人們望風而不敢違犯。風俗為之改變。丈室的門從來不關閉，前來請教的人，即使到了深夜也不拒絕。走在兩邊的廂房裡，聽到誦經的聲音，必定高興地前去聽取。嘉定元年九月，召集大眾諷誦《觀經》。禪師在禪榻上跏趺而坐，安詳地圓寂了。禪師平生不喜歡外道的書籍。每次講經，看到疏記引用外道的書籍，就停止而不讀。對他的弟子們說：『這是外道的書籍，應該自己去看。』每次參與公共推舉，如果不是合適的人選，就當面斥責各位山主，說：『所謂的講院，是爲了傳持佛法。現在這個人能夠勝任這個責任嗎？』最終不允許。他的嚴正就是這樣。 宗印傳 宗印，字元實（名），鹽官（地名）人，是竹庵（法號）禪師的神足（比喻得力弟子）。他的理解和領悟很有骨氣。凡是各位祖師的格言，必定誦讀滿一千遍。進入南湖寺修行。
【English Translation】 English version Dao Yan welcomed everyone. 'Come and take food if you want to eat; I won't be stingy.' The subsequent abbot was Nanhu (temple name). This Chan master had effective methods for managing the Sangha, and he didn't change them for thirteen years. Monks and laypeople alike trusted him because of this. The Chan master received imperial edicts and resided at Shangzhu (temple name) Temple twice. He was also granted the position of Zuo Jie Senglu (official title). People congratulated him with Su Shi's (famous poet) lines praising Baoting (another name of the master) Chan master: 'The Chan master leaves and suddenly returns, the birds sing and the mountain smiles.' The Chan master remained indifferent, as if he knew nothing. In the third year of Duanping (era name), he developed an eye ailment and requested to retire to his hometown, returning to Dong'an (place name). As he was about to pass away, he said to those around him: 'People worry about not having real virtue to be praised by later generations. If one only pursues false reputation, I have no time for that. If, a thousand years from now, people call me Baoting Sou (another name of the master), then my withered bones will have nothing to be ashamed of. Please do not request a posthumous title for me, as it would tarnish my pure practice.' After speaking, he passed away in the lotus position. He lived to be ninety-three years old, with seventy-eight years as a monk. The Chan master's writings are very rich, roughly elucidating the essence of his school, and his contributions to Buddhism are very significant. Chan Master Jinghui, with the Dharma name Yue'an (Dharma name), also met Chan Master Yuetang (Dharma name), and was a fellow disciple of Baoting (another name of the master) Chan master. Baoting Chan master moved from Nanhu (temple name) Temple to Shangzhu (temple name) Temple. Chan Master Jinghui then took over his position. Baoting Chan master, in addition to cultivating talents, later students admired literary talent and liked to express different opinions. If the abbot slightly disagreed with the majority, everyone would rise up and attack him, clamoring and driving him away. After Chan Master Jinghui arrived, he managed the temple with a calm and resolute attitude, paying special attention to the strict implementation of rules and regulations. People dared not violate them. Customs changed because of this. The door of his abbot's room was never closed, and those who came to ask for instruction, even late at night, were not refused. Walking in the corridors on both sides, hearing the sound of chanting, he would surely go to listen with joy. In September of the first year of Jiading (era name), he gathered the assembly to chant the Visualization Sutra. The Chan master sat in the lotus position on his meditation couch and passed away peacefully. Chan Master Jinghui did not like external books in his life. Every time he lectured, seeing commentaries quoting external books, he would stop and not read them. He said to his disciples: 'These are external books; you should read them yourselves.' Every time he participated in public recommendations, if the person was not suitable, he would rebuke the various mountain lords to their faces, saying: 'The so-called lecture hall is for transmitting the Dharma. Can this person fulfill this responsibility now?' In the end, he would not allow it. His strictness was like this. Biography of Zongyin Zongyin, with the courtesy name Yuanshi (name), was a native of Yanguan (place name), and was the 'divine foot' (metaphor for a capable disciple) of Chan Master Zhuan (Dharma name). His understanding and realization had backbone. He would recite all the sayings of the various patriarchs a thousand times. He entered Nanhu (temple name) Temple to practice.
長懺。周氏延以庵居。以租量非法勸革之。歲減五百斛。往謁象田圓悟演。演反質西來意。師答曰。有屈無叫處。演肯之。智者忌辰。夜炷香殿爐。悲泣失聲。演感其意。以厚禮送。歸南湖。次首眾于資教從空。虛堂之延也。堂著宗極論。扶智涌。事理各立一性之旨。師設九難。宗極為之義負。通守蘇玭。領師之法。請居正覺。時颶風大作。㧞木飄瓦。諸屋盡壞。僅存藏殿。師守死不去。玭召還。要師偕行曰。蓋西還。相與弘贊。居東二十四年。至是復還浙右。講止觀于上竺。主者。以得人為忌。去隱雷峰毛氏庵。問道者沓至。歷遷德藏圓通超果。北禪道德之譽既行。土木之績亦就。海空英辭靈山。舉以自代。詔可之。召對便殿。問佛法大旨。語簡理明。上大悅。錫號慧慶法師。後行化至松江。謂其徒曰。吾化緣畢此。即右脅安庠而寂。時嘉定六年十二月八日也。藏龕慈雲塔傍。師之衣準律。五辛剛制。道力純至。幽明俱感。且格邪拯滯。除瘵息癘。一有祈叩。無不得愈。常謂。講者須備三法。肅威儀以臨大眾。提大綱以盡文義。具宗眼以示境觀。備此三者。始無愧宣說也。
金 華嚴寂大士傳
惠寂。姓王氏。西河人也。為童子時。白其父求出家。父以一子故難之。及長。于佛書無不讀。授華嚴法界觀
【現代漢語翻譯】 現代漢語譯本： 長懺（長時間的懺悔）。周氏請他住在庵里。他勸說革除以租量為非法的事情，每年減少五百斛。他前往拜訪象田圓悟演（禪宗大師）。圓悟演反過來問他西來意（達摩祖師從西天來到中國的目的）。師父回答說：『有冤屈無處申訴。』圓悟演認可了他的回答。智者忌日，夜晚在香殿爐中點香，悲傷哭泣失聲。圓悟演被他的誠意感動，以厚禮相送。他回到南湖，最初在資教從空寺擔任首座。虛堂邀請他，虛堂著有《宗極論》，扶持智涌，闡述事理各自成立一個『性』的宗旨。師父提出九個難題，《宗極論》在義理上處於下風。通守蘇玭仰慕師父的佛法，請他住在正覺寺。當時颶風大作，拔起樹木，吹飛瓦片，所有房屋都損壞了，僅存藏經殿。師父誓死守護不去。蘇玭召回他，要師父一同回去，說：『我們一起西還，互相弘揚佛法。』師父在東邊住了二十四年，到這時又回到浙右，在上竺寺講解止觀。主持者因為嫉妒他得到人心，他離開隱居在雷峰毛氏庵。向他問道的人紛紛前來。歷任德藏、圓通、超果寺的主持。北禪道德的聲譽已經傳開，土木工程的功績也完成了。海空英辭靈山，推薦他來代替自己。皇帝下詔同意。召見於便殿，問佛法的大旨，語言簡練，道理明白。皇帝非常高興，賜號慧慶法師。後來他行化到松江，對他的弟子說：『我的化緣到此結束了。』隨即右脅安詳地圓寂。時間是嘉定六年十二月八日。藏於慈雲塔旁邊的龕中。師父的衣缽按照戒律，五辛剛開始禁止，道力純正達到極致，幽冥兩界都受到感動。而且匡正邪說，拯救滯礙，消除疾病，平息瘟疫，只要有所祈求，沒有不得到痊癒的。他常說：『講經的人必須具備三種條件：嚴肅威儀來面對大眾，提煉大綱來窮盡文義，具備宗門眼目來指示境界觀想。具備這三者，才不愧於宣說佛法。』 金 華嚴寂大士傳 惠寂，姓王氏，西河人。小時候，他告訴父親要求出家。父親因為只有一個兒子而感到為難。長大后，他對佛書無所不讀，接受了華嚴法界觀。
【English Translation】 English version: Chang Chan (Long Repentance). Zhou invited him to live in a hermitage. He advised against the illegal practice of using rent as a measure, reducing it by five hundred hu annually. He went to visit Xiangtian Yuanwu Yan (a Chan master). Yuanwu Yan questioned him about the 'meaning of the Westward Journey' (the purpose of Bodhidharma's arrival in China from the West). The master replied, 'There is injustice but no place to appeal.' Yuanwu Yan acknowledged his answer. On the anniversary of Zhizhe's death, he lit incense in the incense burner of the main hall at night, weeping with grief. Yuanwu Yan was moved by his sincerity and sent him off with generous gifts. He returned to Nanhu and initially served as the head monk at Zizong Congkong Temple. Xutang invited him, and Xutang wrote 'Treatise on the Ultimate Principle', supporting Zhiyong and elaborating on the principle that phenomena and principle each establish a 'nature'. The master posed nine difficulties, and the 'Treatise on the Ultimate Principle' was at a disadvantage in terms of reasoning. The prefect Su Bin admired the master's Dharma and invited him to reside at Zhengjue Temple. At that time, a hurricane struck, uprooting trees and blowing away tiles, destroying all the buildings except for the Sutra Repository. The master was determined to stay and protect it. Su Bin summoned him back, wanting the master to return with him, saying, 'Let us return West together and promote the Dharma together.' The master lived in the East for twenty-four years, and at this time, he returned to Zheyouchi, lecturing on 'Śamatha-vipassanā' at Shangzhu Temple. The abbot, jealous of his popularity, left and lived in seclusion at the Mao Clan Hermitage on Leifeng Peak. Those seeking the Way flocked to him. He successively served as abbot of Dezang, Yuantong, and Chaoguo Temples. The reputation of the morality of Northern Chan had already spread, and the achievements of the construction projects were also completed. Haikong Yingci Lingshan recommended him to replace himself. The emperor issued an edict agreeing. He was summoned to the side hall and asked about the main principles of the Buddha Dharma, his words were concise and his reasoning clear. The emperor was very pleased and bestowed upon him the title 'Dharma Master Huijing'. Later, he traveled to Songjiang to propagate the Dharma, saying to his disciples, 'My karmic affinity ends here.' Then he passed away peacefully on his right side. The time was the eighth day of the twelfth month of the sixth year of Jiading. He was enshrined in a niche next to the Ciyun Pagoda. The master's robes followed the precepts, the five pungent spices were newly prohibited, his spiritual power was pure and reached its peak, and both the visible and invisible realms were moved. Moreover, he corrected heresies, rescued those who were stuck, eliminated diseases, and quelled plagues. Whenever there was a request, there was always a cure. He often said, 'A lecturer must possess three qualities: solemn demeanor to face the assembly, extract the outline to exhaust the meaning of the text, and possess the eyes of the school to indicate the realm of contemplation. Possessing these three, one is not ashamed to expound the Dharma.' Biography of Great Scholar Huaiji of Jinhua Huaiji, whose surname was Wang, was from Xihe. As a child, he told his father that he wanted to become a monk. His father was reluctant because he only had one son. When he grew up, he read all the Buddhist scriptures and received the Avataṃsaka Dharmadhātu contemplation.
于汾州天寧寶和尚。父歿乃祝髮。居壽聖。時年已五十有一矣。崇寧改元。始以恩例得僧服。俄賜紫。遂主信公講席。學子日盈其門。避兵南來。居汝州之普照。又遷南陽之鄂城。師以華嚴為業。手抄全經。日誦四帙為定課。既客居。徒眾解散。獨處土室中。而不廢講說。有問之者。云。吾為龍天說耳。龕前有樹。既枯而華。隨采隨生。人以為道念堅實之感。正大丙戌九月五日夜。說世界成就品。明日以揭示眾。告。以寂滅之意。且曰。何從而來。何從而去。於是右脅而化。壽七十有九。會葬萬人。所得舍利。及他靈異甚眾。起塔于普照華嚴。廣陽之大聖。舞陽之弘教。元遺山銘之云。彼上人者。言外之傳。于華嚴海。為大法船。一龕宴居。幽祇滿前。曾是枯株。秀穎郁然。靈塔相望。有光燭天。鈴音演法。普為大千。蓋寔錄也。
墳云傳
法雲。住南陽之靈山。往在鄉里時。以棄家為佛子。遭歲饑。乃為父母。挽車就食千里。母下世。廬墓旁三年。號哭無時。父歿亦然。山之人謂之墳云。元光二年冬。夜中有僧詣師。求講法界觀。天明且出門。見庵旁近。雨雪皆成花。大如杯碗狀。居民聞之。老幼畢集。其在磚瓦上者。皆持去。文士為賦詩道其事。又山之東。水泉不給。講學者患之。一日寺西巖石間。
【現代漢語翻譯】 現代漢語譯本：汾州天寧寶和尚，父親去世后才剃度出家，住在壽聖寺。當時他已經五十一歲了。崇寧年間改元后，才因為恩例得到僧人的服裝，不久被賜予紫衣，於是主持信公的講席，來學習的學子每天都擠滿了他的門庭。爲了躲避戰亂南下，居住在汝州的普照寺，又遷到南陽的鄂城。寶和尚以研究《華嚴經》（Avatamsaka Sutra）為事業，手抄全部經書，每天背誦四部作為固定的功課。後來客居他鄉，徒弟們都解散了，他獨自住在土室中，也不停止講說。有人問他，他就說：『我是為龍天（Nāga and Devas，護法神）講說罷了。』佛龕前有一棵樹，已經枯萎了卻又開花，隨採摘隨生長，人們認為這是他道念堅實所感應的。正大丙戌年九月五日夜晚，他講說了《世界成就品》，第二天把講稿揭示給眾人，告知他們自己將要寂滅的意思，並且說：『從哪裡來，又到哪裡去？』於是右脅而臥圓寂了，享年七十九歲。參加葬禮的人數達到萬人。所得的舍利（Śarīra，佛教聖物），以及其他靈異現象非常多。在普照華嚴寺、廣陽的大聖寺、舞陽的弘教寺都建有塔來紀念他。元遺山為他撰寫銘文說：『那位上人，傳達的是言語之外的真諦，在華嚴經的海洋中，他是一艘大法船。一間佛龕就是他的安樂窩，幽深之處充滿了神祇。曾經是枯萎的樹木，卻又秀麗挺拔。靈塔遙遙相望，光芒照亮天空。鈴音演說佛法，普遍利益大千世界。』這確實是真實的記錄。 法雲，住在南陽的靈山。早年在鄉里的時候，就立志捨棄家庭成為佛子。遇到饑荒的年頭，就為父母拉車到千里之外去尋找食物。母親去世后，在墳墓旁邊搭個小屋住了三年，號哭沒有停止的時候。父親去世后也是這樣。山裡的人稱他為墳云。元光二年冬天，夜裡有僧人來拜訪法雲，請求他講解《法界觀》（Dharmadhātu-pratītyasamutpāda，宇宙萬法相互依存的道理）。天亮的時候僧人要出門，看見庵的旁邊，雨雪都變成了花，大得像杯碗一樣。當地的居民聽說了這件事，老老少少都聚集來了，那些落在磚瓦上的雪花，都被人們拿走了。文人為這件事寫詩來敘述。還有，山的東邊，水源不足，來聽講學的人為此感到憂慮。有一天，寺廟西邊的巖石間，
【English Translation】 English version: The Venerable Bao of Tianning Temple in Fenzhou, he shaved his head and became a monk after his father passed away, residing at Shousheng Temple. At that time, he was already fifty-one years old. After the Chongning era changed its reign title, he was granted monk's robes due to grace, and soon after, he was bestowed with purple robes, thus presiding over the lectures at Xingong. The students who came to study filled his doors every day. To avoid the war, he moved south, residing at Puzhao Temple in Ruzhou, and then moved to Echeng in Nanyang. The Venerable Bao devoted himself to the study of the Avatamsaka Sutra (Huayan Jing), hand-copying the entire scripture and reciting four sections daily as a fixed practice. Later, as a guest in a foreign land, his disciples dispersed, and he lived alone in an earthen room, yet he did not cease lecturing. When someone asked him, he would say, 'I am lecturing for the Nāgas (Dragons) and Devas (Gods).' There was a tree in front of the shrine, which had withered but then blossomed, growing as it was picked. People believed this was a response to his firm and solid devotion. On the night of the fifth day of the ninth month in the Bingxu year of Zhengda, he lectured on the 'World Accomplishment Chapter'. The next day, he revealed the lecture notes to the public, informing them of his intention to enter Parinirvana (final extinction), and said, 'Where do I come from, and where do I go?' Then, he passed away lying on his right side, at the age of seventy-nine. Ten thousand people attended the funeral. The Śarīra (relics) obtained, and other miraculous phenomena were numerous. Pagodas were built in Puzhao Huayan Temple, Dasheng Temple in Guangyang, and Hongjiao Temple in Wuyang to commemorate him. Yuan Yishan wrote an inscription for him, saying, 'That Venerable One conveys the truth beyond words, in the ocean of the Avatamsaka Sutra, he is a great Dharma boat. A single shrine is his comfortable dwelling, the depths are filled with deities. Once a withered tree, it is now beautiful and upright. The spiritual pagodas face each other from afar, their light illuminates the sky. The sound of the bell expounds the Dharma, universally benefiting the great thousand worlds.' This is indeed a true record. Fayun resided at Lingshan in Nanyang. When he was in his hometown, he vowed to abandon his family and become a Buddhist. Encountering famine years, he pulled a cart for his parents to seek food thousands of miles away. After his mother passed away, he lived in a hut next to her grave for three years, weeping incessantly. It was the same after his father passed away. The people of the mountain called him 'Grave Yun'. In the winter of the second year of Yuanguang, a monk visited Fayun at night, requesting him to explain the Dharmadhātu-pratītyasamutpāda (the principle of interdependence of all phenomena in the universe). When the monk was about to leave at dawn, he saw that the rain and snow next to the hermitage had all turned into flowers, as large as cups and bowls. The local residents heard about this and gathered, old and young, and those snowflakes that had fallen on the bricks and tiles were all taken away by the people. Scholars wrote poems to describe this event. Furthermore, the water source to the east of the mountain was insufficient, causing concern for those who came to listen to the lectures. One day, between the rocks west of the temple,
出一泉。甘美異嘗。用之無竭。師臨海人。姓劉氏。七歲不茹葷。十一出家于洪洞。二十五具戒。受義學于廣化。學禪于韶山。來南陽。主崇勝之觀音院。住靈山起報恩寺。以正大三年。壽六十四。示疾而化。劉鄧州光父。師鄉曲也。知師為詳。請元遺山。銘其塔云。世之桑門。以割愛為本。至視其骨肉如路人。今師孝其親。乃如此。然則學佛者。亦何必皆棄人而逃之。然後為出家耶。予。為劉不妄許可者。乃為之銘。僧云之來晉臨汾。六年居廬哭親墳。地泉觱沸天花紛。孝聲如香世普薰。何以表之今有文。
補續高僧傳卷第三 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第四
明吳郡華山寺沙門 明河 撰
解義篇
元 浦尚法師傳
浦尚。字希古。槜李人。母夢僧乘白馬入門而娠。七歲。母授以孝經。一過即成誦。弗忘好佛書。十二歲。見紫微山惠力海公。白父母。愿從受業。許之。祝髮為沙彌。既長。聞景巖福公。住崇德之嘗樂。因往參焉。晝夜究華嚴觀。公悅其穎悟曰。異日樹教東南者。必尚也。及侍公于杭之高麗。代公教授。眾心賓服。僉舉為都講。天曆戊辰。領宣政院劄。住嘗樂。嘗樂自福公去。寺廢已久。師葺而新之。學徒不
【現代漢語翻譯】 現代漢語譯本 涌出一股泉水，甘甜美好不同尋常，取之不盡用之不竭。這位法師是臨海人，姓劉，七歲開始不吃葷，十一歲在洪洞出家，二十五歲受具足戒，在廣化學習義學，在韶山學習禪法。後來到南陽，主持崇勝觀音院，住在靈山興建報恩寺。在正大三年，享年六十四歲，示現疾病而圓寂。劉鄧州光父，是法師的同鄉，了解法師的詳細情況，請元遺山為他的塔撰寫銘文說：『世上的僧人，以割捨愛慾為根本，甚至把自己的骨肉親人看作路人。如今這位法師孝順他的父母，竟然如此。那麼學習佛法的人，又何必都拋棄人倫而逃避呢，然後才算是出家呢？』我，因為劉不妄認可這件事，所以為他撰寫銘文。僧人云之來到晉地臨汾，六年住在墳墓旁哭祭親人。地下泉水涌動，天空中花朵紛紛飄落，孝順的名聲像香一樣在世間普遍薰染。用什麼來表達呢？現在有銘文。
補續高僧傳卷第三 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第四
明吳郡華山寺沙門 明河 撰
解義篇
元 浦尚法師傳
浦尚，字希古，槜李人。他的母親夢見僧人騎著白馬進入家門而懷孕。七歲時，母親教他《孝經》，讀一遍就能背誦，不會忘記，並且喜歡佛書。十二歲時，見到紫微山的惠力海公（法號），告訴父母，希望跟隨他出家。父母答應了。剃度頭髮成為沙彌。長大后，聽說景巖福公（法號）住在崇德的嘗樂寺，於是前去參拜。日夜研究《華嚴經》和觀想。福公高興他的聰穎，說：『將來在東南弘揚佛法的人，一定是浦尚。』等到在高麗侍奉福公時，代替福公講授佛法，眾人心悅誠服。大家推舉他為都講。天曆戊辰年，拿著宣政院的公文，住持嘗樂寺。嘗樂寺自從福公離開后，寺廟荒廢很久了，浦尚法師修繕一新。來學習的人不
【English Translation】 English version A spring gushed forth, its sweetness and deliciousness extraordinary, inexhaustible in its use. This master was a native of Linhai, surnamed Liu. He abstained from meat from the age of seven, and at eleven, he left home to become a monk in Hongdong. At twenty-five, he received the full precepts. He studied the exoteric teachings at Guanghua and Chan Buddhism at Shaoshan. Later, he came to Nanyang, where he presided over the Guanyin (Avalokiteśvara) Monastery of Mount Chong. He resided at Mount Ling, where he built the Ba'en (Gratitude) Temple. In the third year of Zhengda, at the age of sixty-four, he manifested illness and passed away. Liu Guangfu of Dengzhou, was a fellow villager of the master and knew the master's details. He asked Yuan Yishan to inscribe his pagoda, saying: 'The monks of the world take the severance of love as their foundation, even regarding their own flesh and blood as strangers. Now, this master is filial to his parents, so much so. Then, why must all those who study Buddhism abandon human relations and escape, and only then be considered as having left home?' I, because Liu Buwang approves of this matter, therefore, I inscribe it for him. The monk Yunzhi came to Linfen in Jin, and for six years lived by the grave, weeping for his parents. Underground springs surged, and heavenly flowers fluttered down. The sound of filial piety, like incense, universally perfumed the world. How to express it? Now there is an inscription.
Supplement to the Biographies of Eminent Monks, Volume 3 卍 New Supplement to the Tripitaka, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 4
Composed by the Śrāmaṇa Minghe of Huashan Temple in Wujun, Ming Dynasty
Chapter on Explaining the Meaning
Biography of Dharma Master Pu Shang of the Yuan Dynasty
Pu Shang, styled Xigu, was a native of Zuili. His mother dreamed of a monk riding a white horse entering her home and became pregnant. At the age of seven, his mother taught him the 'Classic of Filial Piety,' which he could recite after reading it once, never forgetting it, and he loved Buddhist books. At the age of twelve, he saw the Venerable Huili Hai (Dharma name) of Mount Zimei and told his parents that he wished to follow him to become a monk. His parents agreed. He had his head shaved and became a Śrāmaṇa. When he grew up, he heard that Venerable Jingyan Fu (Dharma name) was residing at Changle Temple in Chongde, so he went to pay his respects. Day and night, he studied the 'Avatamsaka Sutra' and contemplation. Fu Gong was pleased with his intelligence and said: 'The one who will propagate the Dharma in the southeast in the future will surely be Shang.' When he served Fu Gong in Goryeo (Korea), he lectured on the Dharma in place of Fu Gong, and the hearts of the people were convinced. Everyone recommended him as the chief lecturer. In the year Wuchen of the Tianli era, he took the document from the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) and resided at Changle Temple. Since Fu Gong left, the temple had been abandoned for a long time. Dharma Master Pu Shang renovated it and made it new. Those who came to study did not
遠千里而至。至無所容。重紀至元四年。遷皋亭之崇先。益闡其秘。名聞于朝。有旨。賜號慈峰妙辯大師。閱七年退。處御溪別峰蘭若。至正十年。行省丞相。尊其道。遣使延之高麗。特授御製金襕袈裟。及張士誠據姑蘇。累聘不應。疾亟起。索筆書偈曰。七十三年住世。只為佛祖出氣。今朝打個散場。驚得虛空落地。擲筆而逝。二十二年秋九月也。茶毗。會者二萬餘人。舍利千餘顆。顱骨舌本牙齒念珠不壞。焚地三夕。有光射天。人以為師淳行之符云。師狀偉器宏。勇於進道。口轉佛名不輟。客至劇談。抵暮無倦色。探深抉秘。非得於語言文字之淺漏者。得師法傳持名世者。不下數十人。學古海住崇先。滋澤翁住西湖妙心。二十最著。師晚年自號雜華道人。宗華嚴。志不忘也。
善良傳
善良。字子直。號月溪。定海朱氏子。始祝髮凈居。習律湖心。游杭之大雄。師頑空。覺公言。與覺合俾守講席。嘗喟然嘆曰。教文浩瀚。要領難窺。如喑獲吐。如瞽獲睹。舍我而誰。於是銳精述言。條焉不紊。示焉指掌。曰教觀撮要。學臺者便之。后游凈慈。訪禮禪師。示以叩辯禪語雜出瞬息聽瑩意。師泥名相。為可惑。師乃徐曰。三觀之旨。不外乎是。禮謝曰。其歸振爾宗。集慶寺成。朝命選主席主上竺者。任可否
【現代漢語翻譯】 現代漢語譯本： 遠道而來，卻無處容身。重紀至元四年（1338年），遷往皋亭山的崇先寺，更加闡揚其佛法精髓，名聲傳到朝廷。朝廷下旨，賜號『慈峰妙辯大師』。七年後退隱，居住在御溪別峰蘭若。至正十年（1350年），行省丞相敬重他的道行，派遣使者邀請他前往高麗（Gāolì，古代朝鮮的稱謂），特別授予御製金襕袈裟。後來張士誠佔據姑蘇（Gūsū，今江蘇蘇州），多次聘請他，他都沒有答應。臨終前，他起身索要筆墨，寫下偈語：『七十三年住世，只為佛祖出氣。今朝打個散場，驚得虛空落地。』寫完后擲筆而逝，時間是至正二十二年（1362年）秋九月。火化時，參加的人有兩萬多人，得到舍利一千多顆，顱骨、舌本、牙齒、念珠都沒有燒壞。焚燒的地方三夜都有光芒射向天空，人們認為這是大師淳正德行的象徵。大師體貌魁偉，器量宏大，勇猛精進于佛道，口中唸誦佛號從不間斷。客人來訪，他能滔滔不絕地談論，直到傍晚也沒有倦色。他能深入探究佛法的精髓和奧秘，這不是能從語言文字的淺薄之處獲得的。得到大師傳授佛法，名揚天下的人，不下數十人。其中，學古海（Xué Gǔ Hǎi）住持崇先寺，滋澤翁（Zī Zé Wēng）住持西湖妙心寺，這兩人最為著名。大師晚年自號雜華道人，宗奉華嚴宗，志向不曾忘記。 善良傳 善良，字子直，號月溪，是定海朱氏的兒子。起初在凈居寺出家，在湖心寺學習戒律，遊歷到杭州的大雄寺，拜頑空為師。覺公說，與覺公一起守護講席。他曾經感慨地說：『佛教的經文浩瀚如煙，要領難以窺探，如果像啞巴能說話，像瞎子能看見一樣，捨我其誰？』於是他銳意精進，著書立說，條理清晰，指明要點，寫成《教觀撮要》，學習臺宗的人都覺得很方便。後來遊歷凈慈寺，拜訪禮禪師，禮禪師用叩辯禪語雜出瞬息聽瑩意來開示他。善良執著于名相，感到迷惑。善良於是慢慢地說：『三觀的宗旨，不外乎是這樣。』禮禪師感謝說：『最終歸於振興你的宗派。』集慶寺建成后，朝廷命令選擇住持，主持上竺寺的人，可以由他來決定是否任用。
【English Translation】 English version: He came from afar, yet found no place to settle. In the fourth year of the Chongji Zhiyuan era (1338), he moved to Chongxian Temple on Gaoting Mountain, further elucidating the essence of his Buddhist teachings, and his reputation reached the court. The court issued an edict, bestowing upon him the title of 'Cifeng Miaobian Great Master'. After seven years, he retired, residing in the Yuxi Biefeng Lanruo. In the tenth year of the Zhizheng era (1350), the Provincial Chancellor respected his Taoist practice and sent envoys to invite him to Goryeo (Gāolì, an ancient name for Korea), specially granting him a gold-embroidered kasaya made by the imperial court. Later, when Zhang Shicheng occupied Gusu (Gūsū, present-day Suzhou, Jiangsu), he repeatedly invited him, but he refused. Before his death, he got up and asked for writing materials, writing a verse: 'Seventy-three years living in the world, only to exhale for the Buddha. Today, I'm ending the show, startling the void to fall to the ground.' After writing, he threw down the pen and passed away, in the ninth month of autumn in the twenty-second year of the Zhizheng era (1362). At the cremation, more than 20,000 people attended, and more than 1,000 relics were obtained. The skull, tongue root, teeth, and prayer beads were not destroyed. For three nights, light shot into the sky from the cremation site, which people believed to be a symbol of the Master's pure conduct. The Master had a majestic appearance and a grand demeanor, and he was courageous and diligent in his pursuit of the Buddhist path. He recited the Buddha's name incessantly. When guests came, he could talk eloquently until dusk without showing any fatigue. He could deeply explore the essence and mysteries of Buddhism, which could not be obtained from the superficiality of language and words. Those who received the Master's Dharma transmission and became famous were no fewer than several dozen. Among them, Xue Guhai (Xué Gǔ Hǎi), the abbot of Chongxian Temple, and Zi Ze Weng (Zī Zé Wēng), the abbot of Miaoxin Temple in West Lake, were the most famous. In his later years, the Master called himself Zahua Dao Ren, adhering to the Huayan School, and his ambition was never forgotten. Biography of Shanliang Shanliang, with the courtesy name Zizhi and the alias Yuexi, was a son of the Zhu family of Dinghai. He initially became a monk at Jingju Temple and studied the precepts at Huxin Temple. He traveled to Daxiong Temple in Hangzhou and became a disciple of Wankong. Master Jue said that he and Master Jue should jointly guard the lecture seat. He once sighed and said, 'The Buddhist scriptures are vast and difficult to grasp the essentials. If it were like a mute being able to speak, or a blind person being able to see, who else but me could do it?' Therefore, he devoted himself to writing, with clear organization and pointing out the key points, and wrote 'Essentials of Teaching and Contemplation', which was convenient for those who studied the Tiantai School. Later, he traveled to Jingci Temple and visited Zen Master Li, who enlightened him with the meaning of 'knocking on debate, Zen words mixed, listening to the essence in an instant'. Shanliang was attached to names and forms and felt confused. Shanliang then slowly said, 'The purpose of the Three Contemplations is nothing more than this.' Zen Master Li thanked him and said, 'Ultimately, it will return to revitalizing your sect.' After the completion of Jiqing Temple, the court ordered the selection of an abbot, and he could decide whether to appoint the person who presided over Shangzhu Temple.
。師預是選。講太涅槃經。聽者云臻。師懸辯提機。整暢得理。然卒師頑空。上竺不能強也。主禪惠擇陽報國藥師治平。戶履日接。別為堂以處。篝燈星列。既又以輿論領延慶。至元二十六年。寺延毀。茇舍草葺。講論彌不輟。大德元年入寂。僧臘六十。年七十有九。清容居士桷。居邇南湖。游起信堂。見誦聲接幾席。取其書讀之。茫不能解。泰寓曹先生謂之曰。取子直約說。讀之斯解矣。后師來南湖。桷謁之。睹其容和以莊。其說坦以明。始悟曰。曹先生語。不虛矣。
定演傳
定演。三河王子氏。具宿根。兒時。人教之佛經。應聲成誦。為崇國隆安和尚弟子。研精圓頓教旨。隆安付以傳明之任。總統清慧。寂照大師志公。師兄也。贊師出世。授之麈尾。勖之曰。正法不可以無傳。人天眷眷。望有所歸。師唯唯而已。即入五臺。居上方寺。探藏海。尤注意于毗尼。凈水香光。人不得窺其室。及隆安順世。崇國席虛。眾懇補處。學徒大集。日以雜華為講課。訓釋孜孜。曾無厭斁憚煩意。世祖。聞而嘉之。賜號佛性圓融崇教大師。至元丁亥。別賜地大都。乃與門人協力興建。化塊礫為寶坊。幻蒿萊為金界。凡叢林所宜有。以次成之。故崇福有南北寺焉。時昊天宿德雄辯大師。授師遼道宗刺血金書戒本。徒萬
【現代漢語翻譯】 現代漢語譯本：
老師預先選定了講授《涅槃經》的內容，聽眾如雲般聚集。老師憑藉懸河般的口才和敏銳的機智，將經義講解得流暢而有條理。然而，老師最終還是歸於頑空的境界，即使是上竺（指印度）的佛法也無法強求。主禪惠擇在陽報國藥師寺修行，每天都有很多人來拜訪。他專門建造了一座堂來居住，燈火如同星辰般排列。後來，他又以輿論的推舉領導延慶寺。至元二十六年（1289年），寺廟被毀，只能用茅草搭建簡陋的住所，但講經說法從未停止。大德元年（1297年）圓寂，僧臘六十年，享年七十九歲。清容居士吳桷，住在靠近南湖的地方，到起信堂遊玩，看到誦經的聲音幾乎佔據了整個房間。他拿起經書閱讀，卻茫然不能理解。泰寓曹先生對他說：『拿子直的約說來讀，就能理解了。』後來，老師來到南湖，吳桷拜訪了他，看到老師容貌溫和而莊重，所講的道理坦率而明白，這才醒悟說：『曹先生的話，一點也不假啊。』 定演傳 定演，三河人，姓王子。具有宿世的善根。小時候，別人教他佛經，他應聲就能背誦。後來成為崇國隆安和尚的弟子，精研圓頓教旨。隆安將傳法的重任交付給他，讓他統領清慧。寂照大師志公是他的師兄。志公讚揚定演出世，授予他麈尾（一種拂塵），勉勵他說：『正法不可以沒有傳承，人天大眾都眷顧著，希望有所歸依。』定演恭敬地答應了。隨即前往五臺山，居住在上方寺，探究佛經的寶藏，尤其注重毗尼（戒律）。他室內清凈無染，香氣瀰漫，一般人不得窺視。等到隆安圓寂后，崇國寺的住持之位空缺，大眾懇請定演補任。學徒大量聚集，每天用各種佛經作為講課的內容，勤勉地訓釋，從沒有厭倦和怕麻煩的意思。世祖忽必烈聽說了這件事，非常讚賞他，賜號『佛性圓融崇教大師』。至元丁亥年（1287年），又特別賜予他在大都（今北京）的土地，於是他與門人協力興建寺廟，將瓦礫變成寶坊，將荒草變成金界。凡是叢林寺院應該有的，都依次建成。所以崇福寺有南北兩寺。
【English Translation】 English version:
The teacher had pre-selected the content of the Nirvana Sutra (涅槃經), and the audience gathered like clouds. The teacher, with his eloquent speech and keen wit, explained the sutra fluently and logically. However, the teacher ultimately returned to the realm of nihilism, and even the Dharma of Upper India (上竺) could not compel him otherwise. Master Chanzui Huize (主禪惠擇) practiced at Yangbao Guo Yaoshi Temple (陽報國藥師寺), and many people visited him daily. He specially built a hall to live in, with lamps arranged like stars. Later, he led Yanqing Temple (延慶寺) through public opinion. In the twenty-sixth year of Zhiyuan (1289), the temple was destroyed, and simple dwellings were built with thatch, but the preaching of the Dharma never ceased. He passed away in the first year of Dade (1297), at the age of seventy-nine, with sixty years of monastic life. Layman Qingrong Wu Jue (清容居士吳桷), who lived near South Lake (南湖), visited Qixin Hall (起信堂) and saw that the sound of chanting almost filled the entire room. He picked up the scriptures to read, but was at a loss. Mr. Cao of Taiyu (泰寓曹先生) said to him, 'Take Zizhi's commentary and read it, and you will understand.' Later, the teacher came to South Lake, and Wu Jue visited him, seeing that the teacher's appearance was gentle and dignified, and the principles he spoke were frank and clear. Only then did he realize, 'Mr. Cao's words are not false at all.' Biography of Dingyan (定演傳) Dingyan (定演) was from Sanhe (三河), with the surname Wangzi (王子). He possessed good roots from a previous life. As a child, when others taught him Buddhist scriptures, he could recite them in response. Later, he became a disciple of Monk Long'an of Chongguo Temple (崇國隆安和尚), diligently studying the doctrines of the perfect and sudden teachings. Long'an entrusted him with the responsibility of transmitting the Dharma, allowing him to lead Qinghui (清慧). Master Zhigong of Jizhao (寂照大師志公) was his elder brother. Zhigong praised Dingyan's emergence into the world, presented him with a horsetail whisk (麈尾), and encouraged him, saying, 'The Right Dharma (正法) cannot be without transmission, and all beings in the heavens and on earth are concerned and hope to have a refuge.' Dingyan respectfully agreed. He then went to Mount Wutai (五臺山), residing in Shangfang Temple (上方寺), exploring the treasures of the Buddhist scriptures, and paying particular attention to the Vinaya (毗尼, monastic discipline). His room was clean and pure, filled with fragrance, and ordinary people were not allowed to peek into it. When Long'an passed away, the position of abbot of Chongguo Temple (崇國寺) became vacant, and the masses earnestly requested Dingyan to fill it. A large number of students gathered, and he used various Buddhist scriptures as the content of his lectures every day, diligently explaining them, never feeling tired or bothered. Emperor Shizu Kublai Khan (世祖忽必烈) heard about this and greatly appreciated him, bestowing upon him the title 'Master of Buddha-nature, Perfect Harmony, and Exalting Teaching' (佛性圓融崇教大師). In the year Dinghai of Zhiyuan (1287), he was specially granted land in Dadu (大都, present-day Beijing), so he and his disciples worked together to build a temple, turning rubble into a precious sanctuary and transforming wasteland into a golden realm. All that a monastic forest should have was built in order. Therefore, Chongfu Temple (崇福寺) has both a north and a south temple.
余。眾咸稽首座下。秉受持犯之說。師自蒞席以來。顯受皇眷。所得賜予。及凈檀施奉。凡至歲六月十九日。盡出以飯僧誦經設供。徹底一空。而後已。祝曰。愿國家平安。眾生受福。某無與焉。年七十四。無疾而化。上聞。特旨有司賻喪。舊制。近郭禁火化。師即城西凈土院茶毗。或以為言。上曰演非常人。近庸何傷。獲舍利百餘顆。圓潔如珠。塔于魯郭之野。越二年。仁宗御宇。其大弟子。請于朝曰。先師入涅槃。遺骨舍利。既奉以塔。以先師道行。承列聖寵遇甚厚。非著之文字。無以示永久。在廷之臣。孰宜為之銘。惟陛下擇焉。仁宗命翰林趙孟頫為文。謂。師戒行嚴潔。如凈琉璃。然其登大壇臨廣眾。洪音下被。則如大將誓眾。無不惕然仰受。非道成德備。其孰能至於斯乎。
棲巖益和尚傳
棲巖益和尚。鄭州劉氏子也。方在娠。其母夢適野而得金印。野有人曰。亟以獻佛無留也。即望見塔廟甚盛。因懷印以往。既寤而師生。父母異之。甫齔俾出依鎮陽天寧朏公。父母南歸。以幼復攜從焉。十五六衣裓。北征學于燕中寶集寺。又學華嚴圓頓教於真定凈公。學唯識于大梁孝嚴溫公。歲月逾滋。心義洞了。溫每豎義。鳴鼓升堂。義鋒四起。師惟豎一指。當其所至。霧解冰銷。莫不捲舌低眉。以就聽位
【現代漢語翻譯】 現代漢語譯本：其餘僧眾都向他稽首，聽受關於持戒和犯戒的教說。自從這位禪師來到這裡主持法席以來，他深受皇帝的恩寵，得到的賞賜和信徒的供奉，每年到了六月十九日，他都會全部拿出來供養僧眾、誦經設齋，徹底用完為止。然後祝願說：『愿國家平安，眾生得福，我個人沒有什麼關係。』禪師享年七十四歲，無疾而終。皇帝聽說了這件事，特地下旨讓有關部門資助喪葬費用。按照舊的制度，靠近城郭的地方禁止火化。禪師就在城西的凈土院進行火化。有人對此提出異議，皇帝說：『演禪師不是普通人，靠近城郭又有什麼妨礙呢？』火化后得到了百餘顆舍利，圓潤潔白如珍珠。舍利塔建在魯郭的郊野。過了兩年，仁宗皇帝在位時，禪師的大弟子向朝廷請求說：『先師入涅槃，遺留下來的骨灰舍利，已經建塔供奉。憑著先師的道行，承蒙各位聖上的寵愛非常深厚，如果不寫成文字，就無法永久流傳。朝廷上的大臣，誰適合為他撰寫銘文呢？請陛下選擇。』仁宗皇帝命令翰林趙孟頫撰寫銘文，說：『禪師的戒行嚴謹清凈，就像純凈的琉璃一樣。然而當他登上高壇，面對大眾，洪亮的聲音傳達下來，就像大將向士兵訓話一樣，沒有不感到敬畏而恭敬接受的。如果不是道行高深，德行完備，誰能夠達到這樣的境界呢？』
棲巖益和尚傳
棲巖益和尚，是鄭州劉家的兒子。當他還在母親腹中時，他的母親夢見自己走到郊外得到一枚金印。郊外有人說：『趕快把金印獻給佛，不要留下它。』隨即望見一座非常宏偉的塔廟，於是懷著金印前往。醒來后，益和尚就出生了。他的父母感到非常奇異。剛開始長牙，就讓他出家，依附於鎮陽天寧寺的朏公。他的父母南歸，因為他年幼，又把他帶在身邊。十五六歲時，他穿著粗布衣服，北上到燕地的寶集寺學習。又在真定向凈公學習華嚴圓頓教，在大梁向孝嚴溫公學習唯識。時間越長，他對佛法的理解就越深刻。溫公每次闡述義理，都會鳴鼓升堂，各種觀點爭相涌現。益和尚只是豎起一根手指，就能應對各種觀點，使之像霧氣消散，冰雪融化一樣。所有的人都不得不閉口不言，低下頭來，安靜地聽講。
【English Translation】 English version: The rest of the assembly bowed their heads at his seat, receiving the teachings on upholding and violating precepts. Since the master had taken his place on the Dharma seat, he had been deeply favored by the emperor. All the gifts he received and the offerings from the faithful, every year on the nineteenth day of the sixth month, he would give them all away to support the Sangha, recite scriptures, and make offerings, completely emptying everything out. Then he would pray: 'May the country be peaceful, and all beings receive blessings; I have no concern in this.' The master passed away at the age of seventy-four, without illness. When the emperor heard of this, he specially ordered the relevant authorities to provide funds for the funeral. According to the old regulations, cremation was forbidden near the city walls. The master was cremated at Jingtu (Pure Land) Monastery west of the city. Some people raised objections, but the emperor said: 'Master Yan (name of the monk) was no ordinary person; what harm is there in being near the city?' More than a hundred sariras (relics) were obtained, round and pure like pearls. A stupa (pagoda) was built in the fields of Luguo to enshrine them. Two years later, during the reign of Emperor Renzong, the master's senior disciple petitioned the court, saying: 'Our late master entered Nirvana. The ashes and sariras (relics) have already been enshrined in a stupa (pagoda). Based on our late master's virtuous conduct, he received great favor from the previous emperors. If this is not recorded in writing, it cannot be passed down permanently. Among the ministers at court, who is suitable to write an inscription for him? We beseech Your Majesty to choose.' Emperor Renzong ordered the Hanlin scholar Zhao Mengfu to write the inscription, saying: 'The master's precepts and conduct were strict and pure, like pure vaidurya (lapis lazuli). Yet when he ascended the high platform and faced the multitude, his resounding voice conveyed the teachings, like a general addressing his troops, causing all to be awed and respectfully receive them. If not for profound dharma (teachings) and complete virtue, who could attain such a state?'
Biography of Abbot Yi of Qiyan
Abbot Yi of Qiyan was a son of the Liu family of Zhengzhou. While he was in his mother's womb, his mother dreamed that she went to the countryside and obtained a golden seal. Someone in the countryside said: 'Quickly offer this seal to the Buddha; do not keep it.' Immediately, she saw a very magnificent pagoda and temple, and so she went there holding the seal. When she awoke, the master was born. His parents felt this was very extraordinary. As soon as he began to teethe, they allowed him to leave home and rely on Master Fei of Tianning Monastery in Zhenyang. His parents returned south, but because he was young, they took him with them again. At the age of fifteen or sixteen, wearing coarse clothing, he traveled north to study at Baoji Monastery in Yan. He also studied the Huayan (Flower Garland) perfect and sudden teachings with Master Jing in Zhending, and Vijnanavada (Yogacara) with Master Wen of Xiaoyan in Daliang. As time passed, his understanding of the dharma (teachings) deepened. Whenever Master Wen expounded the dharma (teachings), he would beat a drum and ascend the hall, with various viewpoints arising in competition. Master Yi would simply raise one finger, and he could respond to all the viewpoints, causing them to dissipate like mist and melt like ice. Everyone had no choice but to close their mouths, lower their heads, and listen quietly.
。尋退修壁觀于明月山。大比丘全公輩。謂今塵剎俱空。法無所住。燈昏夜永。孰測迷津。乃共即山中。請師出世。師感受其言。出居許州大洪濟寺。開唯識宗旨。購疏記三十餘部。凡一千三百餘卷。師以次敷宣義。聲振遠近。傾耳位下者。恒千餘人。自河以南。愿學者皆趍焉。其始至也。殘屋與僧。各不四五。既而敝者新。無者有。莊嚴殊甚。如天宮殿。信度檀田。出入衍溢。皆師德化所致。師戒律精嚴。終身壞衣粗食。然四指以煉心。講唯識四十餘年。凡三十餘周。河洛之間。設席以待者。遑遑如不及。上之王公貴人。下之樵兒牧叟。無不敬禮信向。四方欲究窮了義者。皆以師為歸。亦孰知師所謂了義者。不徒在言說間也。賜號佛性圓明普照大師。以延祐二年四月示寂。年七十有三。僧臘五十有五。全身塔于城南。
善入
善入。傅姓。世居定海。大蓬因法師。見而異之。淳祐十一年。從半山彬公受具戒。游諸方。辨解究詣。客東掖山。著教家四書。據會執約。不以文字溺泥。指畫勤懇。從者樂其易簡。初佛光法師。居上竺。提其徒悉使出門下。於時有善良者。與師相講習。各植立不肯和附。師與良議曰。吾師大蓬。兄能嗣之。愿再拜以伺。良後嗣圓覺頑空。而師卒能昌大蓬。始典謁南明。後首教坐
【現代漢語翻譯】 現代漢語譯本：他前往明月山隱居修行，面壁禪觀。大比丘全公等人認為如今世間萬法皆空，佛法無所依住，長夜漫漫，誰能指引迷途？於是共同前往山中，懇請大師出世。大師感念他們的誠意，於是前往許州大洪濟寺居住，弘揚唯識宗的宗旨，購置疏鈔、記述等典籍三十餘部，共一千三百餘卷。大師依次講解闡釋其中的義理，聲名遠播，前來傾聽的僧俗信眾，常常超過千人。自黃河以南，求學佛法的人都紛紛前往。他剛到寺院時，殘破的房屋和僧人，都只有四五位。不久之後，破舊的煥然一新，沒有的也應有盡有，莊嚴程度非同一般，如同天宮一般。信徒捐贈的財物，出入充裕，這都是大師的德行教化所致。大師持戒精嚴，終身穿著破舊的衣服，吃粗糙的食物，然而以四指燃燈供佛來煉心。講授唯識宗義理四十餘年，共三十餘次。黃河洛水一帶，設宴款待大師的人，唯恐落後。上至王公貴人，下至樵夫牧童，無不敬重禮拜，信仰歸向。四方想要探究佛法究竟義理的人，都以大師為歸宿。又有誰知道大師所說的究竟義理，不僅僅停留在言語之間呢？朝廷賜號『佛性圓明普照大師』。于延祐二年四月圓寂，享年七十三歲，僧臘五十五年。全身塔安葬在城南。
善入（Shàn Rù）： 善入，俗姓傅，世代居住在定海。大蓬因法師見到他后，認為他與衆不同。淳祐十一年，跟隨半山彬公受具足戒。遊歷各地，辯才出衆，見解深刻。客居東掖山時，撰寫了教家四書，依據經義，執簡馭繁，不沉溺於文字，指點教誨勤懇懇切。跟隨他的人喜歡他講解的簡明扼要。當初佛光法師居住在上竺寺，讓他的弟子們都離開善入門下。當時有位名叫善良的人，與善入互相講習佛法，各自堅持自己的觀點，不肯附和對方。善入與善良商議說：『我的老師是大蓬，兄臺如果能夠繼承他的衣缽，我願意再次拜您為師。』善良後來繼承了圓覺頑空的思想，而善入最終能夠光大大蓬的宗風。善入最初掌管南明寺的事務，後來主持教席。
【English Translation】 English version: He sought retreat for wall-gazing meditation at Mount Mingyue. The great Bhikshu Quan and others believed that all phenomena in the world are empty, the Dharma has no abiding place, and in the long, dark night, who can guide those lost in the maze? Therefore, they jointly went to the mountain and requested the master to come forth into the world. The master, moved by their sincerity, went to live at the Great Hongji Temple in Xuzhou, where he propagated the tenets of the Vijnanavada (Yogacara) school. He purchased over thirty commentaries and treatises, totaling more than 1,300 volumes. The master expounded and explained their meanings in order, and his reputation spread far and wide. Those who came to listen, both monks and laypeople, often numbered over a thousand. From south of the Yellow River, those seeking to study Buddhism flocked to him. When he first arrived at the temple, there were only four or five dilapidated buildings and monks. Soon after, the old was renewed, and what was lacking was provided. The adornments were extraordinary, like a heavenly palace. The offerings from believers were abundant, all due to the master's virtuous influence. The master upheld the precepts strictly, wearing worn-out clothes and eating coarse food throughout his life, yet he burned his four fingers to offer light to the Buddha to refine his mind. He lectured on the Vijnanavada doctrines for over forty years, in more than thirty sessions. In the regions of the Yellow River and Luo River, those who prepared feasts to welcome the master feared falling behind. From kings, dukes, and nobles above, to woodcutters and shepherds below, all revered, paid homage, and turned to him in faith. Those from all directions who wished to investigate the ultimate meaning of the Dharma all regarded the master as their refuge. And who knew that the ultimate meaning the master spoke of was not merely in words? He was bestowed the title 'Buddha-nature Perfectly Enlightened Universally Illuminating Great Master'. He passed away in the fourth month of the second year of the Yanyou era, at the age of seventy-three, with fifty-five years as a monk. His whole-body stupa is located south of the city.
Shàn Rù (善入): Shàn Rù, whose lay surname was Fu, lived in Dinghai for generations. The Dharma Master Dapeng Yin saw him and considered him extraordinary. In the eleventh year of Chunyou, he received the full precepts from Banshan Bin. He traveled to various places, with outstanding eloquence and profound insights. While residing at Dongye Mountain, he wrote the Four Books of the Teaching School, based on the sutras, grasping the essentials, not drowning in words, and diligently pointing out the teachings. Those who followed him appreciated his concise explanations. Initially, Dharma Master Foguang, residing at Shangzhu Temple, had his disciples leave Shanru's tutelage. At that time, there was a person named Shanliang who studied the Dharma with Shanru, each adhering to their own views and refusing to agree with the other. Shanru discussed with Shanliang, saying, 'My teacher is Dapeng. If you, brother, can inherit his mantle, I am willing to bow to you again as my teacher.' Shanliang later inherited the thought of Yuanjue Wankong, while Shanru was ultimately able to promote the style of Dapeng. Shanru initially managed the affairs of Naming Temple, and later presided over the teaching seat.
。主赭山東皋。世忠。其說以角立為大病。支離為末流。泛不溢詞。約不崖絕。禪人士子。咸傾仰之。興仆復侵。安眾靡懈。至大中。詔宣政院。慎採選勿阿意貪幸。集議者曰。南湖缺席。舍師孰能。遂以昔日所傳授者。深省。密啟空假破。建一性明靜。而互議交毀。訖忘于言。大蓬果有聞於世。崇本擔志。師於是有成焉。大者如是。其見於修植。施於人事。不復著也。錫號慧觀弘教法師。而自號曰秋虛。延祐中。示寂。為僧六十三期。年七十有八。師訥若不能言。聆其坐講。則汪洋罔極。秉行潔清。臞容儼修。粹然古德。有足興起焉。
秦州普覺法師傳
英辯。姓趙氏。七歲從師具戒。二十五。依柏林潭公習教。為慈恩宗主。所至以傳持為務。師為性。真純如美玉含璞。雖不加雕繪。而人自愛重之。至於悍卒。武夫亦能敬。其人謂。無佛之世。足為佛也。每得錢弊。悉以創佛祠。食守道之侶。故君子高其風。而從化者眾。年六十有八。以延祐元年六月。終於景福寺煥異景。于易簀之夕。標奇蹟。於火葬之餘。塔于普覺寺之後。
京都崇恩福元講主傳
德謙。寧州定平楊氏子。幼從僧讀佛書。稍長。用游秦洛汴汝。咨訪先德。學苾芻之道。發於是乎落矣。遂逾河而北。謁見諸大法師。所聞凡
【現代漢語翻譯】 現代漢語譯本：主赭山東皋（地名）。世忠（人名）。他的學說認為標新立異是最大的弊病，支離破碎是末流。用詞廣泛但不超出詞義，簡約但不至於過於簡略而顯得突兀。禪宗人士和士大夫都傾心仰慕他。興建和修繕寺廟不遺餘力，安定大眾毫不懈怠。到了大中（年號），朝廷下詔宣政院，要謹慎選拔人才，不要徇私舞弊，貪圖僥倖。參與議事的人說，南湖（人名）缺席，捨棄這位法師，還有誰能勝任呢？於是就將昔日所傳授的，深入思考，秘密地闡明空、假、破的道理，建立一性明靜的理論。但互相議論，互相詆譭，最終忘記了言語的本意。大蓬（人名）果然因此聞名於世。崇尚根本，擔當大志，法師因此有所成就。大的方面是這樣，至於他表現在修身養性，施用於人事方面，就不再贅述了。朝廷賜予他『慧觀弘教法師』的稱號，而他自己號稱『秋虛』。延祐（年號）年間，圓寂。做僧人六十三年，享年七十八歲。法師看起來好像不善言辭，但聽他講經，則內容浩瀚無邊。秉持的品行純潔清高，清瘦的容貌莊嚴端正，完全是古代高僧的風範，足以令人奮發向上。 秦州普覺法師傳 英辯（法號），姓趙。七歲時跟隨師父受具足戒。二十五歲時，依止柏林潭公（人名）學習教義，成為慈恩宗的領袖。所到之處都以傳授和弘揚佛法為己任。法師的品性，真誠純潔如同美玉蘊含在璞石之中，即使不加雕琢，人們也會自然而然地喜愛和尊重他。甚至連粗野的士兵和武夫也能敬重他。人們說，在沒有佛陀的時代，他足以成為佛陀。每次得到錢財，都全部用來建造佛寺，供養堅守正道的僧侶。因此君子們都讚賞他的風範，而跟隨他修行的人也很多。享年六十八歲，在延祐元年六月，于景福寺圓寂，圓寂之夜顯現奇異景象，火葬后，舍利塔建在普覺寺之後。 京都崇恩福元講主傳 德謙（法號），寧州定平楊氏之子。幼年跟隨僧人學習佛經。稍大后，遊歷秦、洛、汴、汝等地，諮詢拜訪先賢大德，學習比丘的戒律和修行方法，於是就剃度出家了。隨後渡過黃河向北，拜見各位大法師，所聽聞的佛法知識非常廣泛。
【English Translation】 English version: Master Zheshan Donggao (place name) of Zhu Prefecture. Shizhong (person name). His teachings considered innovation for the sake of innovation as the greatest malady, and fragmentation as the lowest form. His language was extensive but not beyond the meaning of the words, concise but not so abrupt as to be jarring. Chan practitioners and scholars all admired him. He spared no effort in building and repairing temples, and was tireless in pacifying the masses. During the Dazhong (era), the court issued an edict to the Xuanzheng Yuan, urging them to carefully select talent, avoid favoritism, and resist the temptation of fortune. Those involved in the discussions said, 'With Nanhu (person name) absent, who else is capable besides this master?' Therefore, he deeply contemplated what he had been taught in the past, and secretly elucidated the principles of emptiness, illusion, and destruction, establishing a theory of one's nature being bright and tranquil. However, they argued and slandered each other, ultimately forgetting the essence of the words. Da Peng (person name) indeed became famous because of this. He revered the fundamentals and shouldered great aspirations, and the master thus achieved something. Such was the grand scale of his achievements. As for his cultivation and application to human affairs, they will not be elaborated upon. The court bestowed upon him the title 'Huiguan Hongjiao Dharma Master,' while he himself called himself 'Qiuxu.' He passed away during the Yanyou (era). He was a monk for sixty-three years and lived to the age of seventy-eight. The master seemed inarticulate, but when one listened to his lectures, the content was vast and boundless. He upheld pure and noble conduct, and his emaciated appearance was dignified and upright, truly resembling an ancient virtuous monk, enough to inspire people to strive for improvement. Biography of Dharma Master Pujue of Qin Prefecture Yingbian (Dharma name), surname Zhao. At the age of seven, he received the complete precepts from his master. At the age of twenty-five, he studied the teachings under Tan Gong (person name) of Berlin Temple, becoming a leader of the Ci'en School. Wherever he went, he made it his duty to transmit and promote the Dharma. The master's character was sincere and pure, like a beautiful jade contained within a rough stone. Even without carving or embellishment, people would naturally love and respect him. Even crude soldiers and warriors could respect him. People said that in an age without a Buddha, he was sufficient to be a Buddha. Every time he received money, he would use it all to build Buddhist temples and support monks who upheld the righteous path. Therefore, gentlemen admired his character, and many followed him in practice. He lived to the age of sixty-eight and passed away in June of the first year of Yanyou at Jingfu Temple. Strange phenomena appeared on the night of his passing, and after cremation, a stupa was built behind Pujue Temple. Biography of Lecturer Fuyuan of Chong'en Temple in the Capital Deqian (Dharma name), son of the Yang family of Dingping, Ning Prefecture. As a child, he studied Buddhist scriptures with monks. As he grew older, he traveled to Qin, Luo, Bian, and Ru, consulting and visiting virtuous predecessors, learning the precepts and practices of a Bhikkhu, and thus he shaved his head and left home. Then he crossed the Yellow River to the north, visiting various great Dharma masters, and the Buddhist knowledge he heard was very extensive.
六經四論一律。皆辭宏旨奧。窮三藏之蘊。而諸老並以識法解義。馳聲四遠。師皆親熏而炙之。躋其堂而嗜其胾。故年未逾立。已有盛名於時。后至京師。受華嚴圓頓之宗。于萬安壇主揀公之門。揀以師博學多能。甚器重之。初以詔居萬寧寺。遷大崇恩。兩住大剎。前後一紀。道德簡于宸衷。流聲溢於海隅。未嘗以寵遇顯榮為之志。而改其素。嘗語人曰。畦衣之士抗塵世表。茍不愧於朝聞夕死可矣。尚何慕于外哉。自是屏絕人事。括囊一室。以樂其道。延祐四年正月。終於隱所。世壽五十一。僧臘四十三。宰臣以聞。敕有司備儀衛。集京畿諸寺幡蓋鼓樂以送之。火后獲舍利。建塔于城南。
妙文講主傳
妙文。蔚州孫氏子。九歲為僧。十有八畦服遊學。跋涉云朔燕趙之墟。具戒。抵京師。依大德明公。學圓頓之道。盡得其旨。陸沉于眾中。積年三十有二。以眾勸請之殷。乃始赤服升猊。就傳弘之列。其涵養沖挹。無慾速成名。不躁進求達類。如此。住持薊之云泉。勤儉節用。老者懷其德。少者嚴其教。故眾睦而寺治。比再稔廩有餘粟。歲荒以賑饑民。薊人稱焉。世祖聞其道。召見之。顧謂侍臣曰。福德僧也。詔居寶集。時禪學寖微。教乘益盛。性相二宗。皆以大乘並驅。海內相學之流。囿於名數。滯于殊
【現代漢語翻譯】 現代漢語譯本： 六經四論一律，都辭藻宏大，旨意深奧，窮盡了三藏（Tripitaka）的蘊藏。許多老法師都憑藉識別法相、解釋義理而聲名遠播。妙文講主都親自向他們學習，深入研究，所以不到三十歲，就已經在當時享有盛名。後來到京師，在萬安壇主揀公門下接受華嚴圓頓之宗的教義。揀公因為他博學多才而非常器重他。最初因為皇帝的詔令居住在萬寧寺，后遷至大崇恩寺。先後在兩座大寺院居住了十二年。他的道德被皇帝所賞識，美名傳遍四海。他從未將因受寵遇而顯赫榮耀作為自己的志向，也沒有改變自己的本色。他曾對人說：『身穿僧衣的人，應該超脫於世俗之外，如果能做到早聞佛法，晚上死去也無憾，又何必羨慕身外之物呢？』從此，他杜絕了人情世故，把自己關在房間里，以修道為樂。延祐四年正月，在隱居的地方去世，享年五十一歲，僧齡四十三年。宰相將此事上報，皇帝下令有關部門準備儀仗隊，召集京畿各寺的僧人，舉著幡蓋，敲鑼打鼓來送葬。火化后得到了舍利（Sarira），在城南建塔供奉。 妙文講主，是蔚州孫氏的兒子。九歲出家為僧，十八歲穿著僧衣遊學，跋山涉水，走遍了云、朔、燕、趙等地。受了具足戒（full monastic vows）后，來到京師，依止大德明公，學習圓頓之道的教義，完全領會了其中的精髓。他默默無聞地生活在人群中，過了三十二年。因為大眾的懇切請求，才開始穿上紅色僧衣，登上法座，進入講經弘法的行列。他涵養深厚，謙虛謹慎，不急於求成名，不急躁地追求顯達。就這樣，他住持薊州的云泉寺，勤儉節約。年老的人懷念他的恩德，年輕的人敬畏他的教誨，所以寺院裡僧眾和睦，寺務治理得很好。連續兩年獲得豐收，糧倉里有剩餘的糧食，遇到荒年就用來賑濟饑民，薊州的人民都稱讚他。世祖皇帝聽說了他的事蹟，召見了他，回頭對侍臣說：『這是個有福德的僧人。』下詔讓他居住在寶集寺。當時禪學逐漸衰微，教義日益興盛，性宗和相宗都以大乘佛法並駕齊驅。海內研究法相之流派，侷限於名相概念，拘泥於表面的差異。
【English Translation】 English version: The Six Classics, the Four Treatises, and the Vinaya (monastic discipline) were all characterized by grand language and profound meaning, exhausting the depths of the Tripitaka (Three Baskets). Many senior monks were renowned far and wide for their ability to recognize Dharmas (phenomena) and interpret meanings. Master Miaowen personally studied with them, delving deeply into their teachings. Therefore, before the age of thirty, he already enjoyed a great reputation. Later, he went to the capital and received the teachings of the Huayan (Avatamsaka) Perfect and Sudden School under Master Jian, the abbot of Wan'an Altar. Master Jian greatly valued him for his extensive learning and diverse abilities. Initially, he resided at Wanning Monastery by imperial decree, and later moved to Dachong'en Monastery. He resided in these two great monasteries for twelve years. His virtue was admired by the emperor, and his reputation spread throughout the land. He never sought fame or glory through imperial favor, nor did he change his original character. He once said to others, 'A monk should transcend the world. If one can hear the Dharma in the morning and die in the evening without regret, what need is there to seek external things?' From then on, he secluded himself from worldly affairs, confining himself to a room to enjoy the Dharma. In the first month of the fourth year of the Yanyou era, he passed away in his hermitage at the age of fifty-one, with forty-three years as a monk. The chancellor reported this to the emperor, who ordered the relevant departments to prepare ceremonial guards and gather monks from various monasteries in the capital to send him off with banners, canopies, drums, and music. After cremation, relics (Sarira) were obtained, and a pagoda was built in the south of the city to enshrine them. Master Miaowen, the lecturer, was a son of the Sun family of Weizhou. He became a monk at the age of nine, and at eighteen, he traveled and studied in monastic robes, traversing the lands of Yun, Shuo, Yan, and Zhao. After receiving the full monastic vows (full monastic vows), he arrived in the capital and relied on the virtuous Master Ming, learning the teachings of the Perfect and Sudden School, fully grasping its essence. He lived quietly among the people for thirty-two years. Due to the earnest requests of the community, he began to wear red robes, ascend the Dharma seat, and join the ranks of those who preach and propagate the Dharma. He was deeply cultivated, humble, and cautious, not eager to achieve fame quickly, nor impatient to seek advancement. In this way, he served as the abbot of Yunquan Monastery in Jizhou, practicing diligence and frugality. The elderly cherished his virtue, and the young revered his teachings. Therefore, the community was harmonious, and the monastery was well-managed. For two consecutive years, they had abundant harvests, and the granaries had surplus grain, which was used to relieve famine during times of scarcity. The people of Jizhou praised him. Emperor Shizu heard of his deeds and summoned him for an audience. He turned to his attendants and said, 'This is a virtuous monk.' He ordered him to reside at Baoji Monastery. At that time, Chan (Zen) Buddhism was gradually declining, and doctrinal studies were flourishing. Both the Nature School (Essence School) and the Appearance School (Phenomenon School) were advancing together with Mahayana Buddhism. The schools of thought within the country that studied Dharmas (phenomena) were limited to nominal concepts and attached to superficial differences.
途。蔽情執之見。惑圓頓之旨。師獨大弘方等。振起圓機。使守株于文字者。有以盪滌情塵。融通寂照。是以龍象蹴踏。競附一乘之駕。年逾八十。倦於勤。以院事任諸弟子。退居逸老。一專唸佛三昧。延祐六年坐脫。年八十三。告終之日。誡眾高唱佛名。遽起加趺。結三昧印。泊然寂矣。
慧印傳
慧印。關西張氏子。自幼信佛乘出家。后從河東普救月公。學圓覺了義。又從河南白馬寺大慧國師。學華嚴圓極之教。後學唯識論于棲巖益公。二十二受大戒。有葛氏者。設百僧會。師為第一座。宜說法。已作獅吼聲。既而又從秀公。講四分律。從心崖和公。學因明等論。又從大通驗公。講華嚴疏。於二十年間。遊戲教海。無不叩之門。無不窮之理。出世獨為棲巖燒香。蓋以唯識為歸也。后入太行山。修唯心識定七年。得根塵虛靜。至治二年。英宗游臺。拉師與俱至南頂。命師祈嘉瑞。師即禪定。帝。見白光如水。彌滿空際。大士御圓相現光中。喜甚。因命太子諸貴人。從師受菩薩戒。敕賜司徒一品。師固辭乃止。至元三年。示寂。閱世六十有七。
晉安寺幼堂法主傳(附弟金)
寶嚴。字士威。幼堂其號也。成紀康氏子。少以邁往之氣不樂俗。與其弟金。剃染從師。求出世之道。每逢名德啟講
【現代漢語翻譯】 現代漢語譯本： 途。遮蔽情執的見解，迷惑圓頓的宗旨。法師獨自大力弘揚方等經典，振興圓融的教機，使那些拘泥於文字的人，得以盪滌情慾塵埃，融會貫通寂靜與覺照。因此，如同龍象般的大德們紛紛前來，競相依附於一乘佛法的車駕。年過八十，因厭倦于辛勤的事務，便將寺院事務委託給眾弟子，自己退居靜養，一心專唸佛三昧。延祐六年，坐化圓寂，享年八十三歲。臨終之際，告誡眾人高聲唱唸佛名，隨即起身跏趺而坐，結三昧印，安詳寂滅。 慧印傳 慧印，關西張氏之子。自幼信奉佛法而出家。後跟隨河東普救的月公，學習圓覺了義。又跟隨河南白馬寺的大慧國師，學習華嚴圓滿至極的教義。之後向棲巖的益公學習唯識論。二十二歲時受具足戒。有位葛氏，設齋供養百僧，法師為第一座，適宜說法。已經發出如獅子吼般的聲音，之後又跟隨秀公，講解四分律。跟隨心崖和公，學習因明等論。又跟隨大通驗公，講解華嚴疏。在二十年間，遊歷于佛法教海，沒有不叩開的門徑，沒有不窮盡的道理。出世后獨自為棲巖寺燒香，大概是以唯識為歸宿。後進入太行山，修習唯心識定七年，得到根塵虛靜的境界。至治二年，英宗皇帝遊歷五臺山，邀請法師一同前往南頂，命令法師祈求吉祥的徵兆。法師隨即入禪定，皇帝看到白光如水，瀰漫整個天空，大士（菩薩的尊稱）在圓滿的光環中顯現，非常高興。因此命令太子和各位貴人，跟隨法師受菩薩戒，敕賜司徒一品官銜，法師堅決推辭才作罷。至元三年，示寂，享年六十七歲。 晉安寺幼堂法主傳（附弟金） 寶嚴，字士威，幼堂是他的號。成紀康氏之子。年少時因有超越世俗的氣概而不喜歡世俗生活，與他的弟弟金，剃髮出家跟隨師父，尋求出世之道。每逢有名望的德行高尚的人開始講經
【English Translation】 English version: The path. Obscuring views of emotional attachments, deluding the principles of perfect and sudden enlightenment. The master alone greatly propagated the Vaipulya Sutras, revitalizing the perfect and harmonious teachings, enabling those who rigidly adhere to the literal meaning of texts to cleanse their emotional dust, and to integrate stillness and illumination. Therefore, great figures like dragons and elephants flocked to attach themselves to the vehicle of the One Vehicle (Ekayana). Past the age of eighty, weary of diligent affairs, he entrusted the monastery's affairs to his disciples, retiring to a life of ease, focusing solely on the Buddha-recitation Samadhi. In the sixth year of Yanyou (1319), he passed away in a seated posture, at the age of eighty-three. On the day of his passing, he instructed the assembly to chant the Buddha's name loudly, then promptly rose, sat in the lotus position, formed the Samadhi Mudra, and peacefully entered into stillness. Biography of Huiyin Huiyin, son of the Zhang family of Guanxi. From a young age, he believed in Buddhism and left home. Later, he followed Yue Gong of Pujiu in Hedong to study the complete meaning of the Yuanjue (Perfect Enlightenment). He also followed the National Teacher Dahui of Baima Temple in Henan to study the perfect and ultimate teachings of the Avatamsaka (Flower Garland) Sutra. Later, he studied the Vijnaptimatrata (Consciousness-only) doctrine under Yi Gong of Qixiyan. At the age of twenty-two, he received the full precepts. A certain Ge clan hosted a gathering for a hundred monks, and the master was the first seat, suitable for expounding the Dharma. He had already uttered a lion's roar, and then he followed Xiu Gong to lecture on the Four-Part Vinaya. He followed He Gong of Xinya to study Hetuvidya (logic) and other treatises. He also followed Yan Gong of Datong to lecture on the commentary of the Avatamsaka Sutra. For twenty years, he roamed the ocean of teachings, leaving no door unknocked, no principle unexhausted. After entering the world, he alone burned incense for Qixiyan Temple, presumably taking Vijnaptimatrata as his refuge. Later, he entered the Taihang Mountains and practiced the Citta-matra Samadhi (Consciousness-only Samadhi) for seven years, attaining the state of emptiness and stillness of the senses and objects. In the second year of Zhizhi (1322), Emperor Yingzong toured Mount Wutai and invited the master to accompany him to the South Peak, ordering the master to pray for auspicious omens. The master immediately entered meditation, and the emperor saw white light like water, filling the entire sky, and the Bodhisattva appeared in the perfect halo, greatly pleased. Therefore, he ordered the crown prince and nobles to receive the Bodhisattva precepts from the master, and bestowed upon him the title of Minister of Education of the First Rank, which the master firmly declined. In the third year of Zhiyuan (1337), he passed away, at the age of sixty-seven. Biography of Abbot Youtang of Jin'an Temple (with his brother Jin) Baoyan, styled Shiwei, Youtang was his sobriquet. Son of the Kang family of Chengji. In his youth, due to his surpassing spirit, he disliked worldly life and, with his younger brother Jin, shaved their heads and left home to follow a teacher, seeking the path of liberation. Whenever a renowned and virtuous person began to lecture
。必往參聽。嘗謂。學而不思。思而不學。君子所憂。雖通其說。而不通其宗。是學而不思也。豈稱達者哉。況文字之學。守株像跡。惑于多岐。焉能涉同歸之海□圓頓之奧乎。聽其說固辯矣。觀其所得則未也。於是。既問而學之。以博其趣。而益致其思焉。是其所以造詣。蓋得之系表。故其講說。深有宗通理味。後嗣真覺國師。傳賢首宗教。以師承既高。見解益明。其方寸之地。湛如止水。瑩如明鏡。雖以天資之高。而聽器之美。抑亦師友玉琢蘭薰。而致及真覺。以詔居大白馬。師與金從焉。又從至臺山。真覺歿。詔以師繼其位。后以太后詔。居大普安寺。以至治二年七月圓寂。年五十有一。葬東封谷。金亦有高行。前居佑國。后遷普安。皆補師處也。事師猶父。始終無間然。難矣。
五臺普寧弘教大師傳
了性。號大林。姓武氏。少好學聰睿之性。殆天授之禮耆德安公。為師而落髮焉。既登具。歷諸講庠。探頤經論。遇真覺圓師。啟悟初心。而周遊南北幾萬里。窮覽幽勝。所至必咨訪其人。詢至道之要。其所師而學者。如柏林潭公。關輔懷公。南陽茲公。皆以義學著稱。及歸復見真覺于壟坻。愈見墻仞之高。堂室之奧。乃曰。佛法司南。其在茲乎。真覺歿。北遊燕薊。晦跡魏闕之下。悠然如處江海之
【現代漢語翻譯】 現代漢語譯本：必定前往參與聽講。他常說：『只學習而不思考，只思考而不學習，是君子所擔憂的。』即使通曉了經文的說法，卻不通曉其根本宗旨，這是隻學習而不思考。這樣怎麼能稱得上通達的人呢？更何況文字之學，如同守株待兔、按圖索驥，被繁多的歧路所迷惑，又怎麼能到達歸於同一真理的大海，領悟圓滿頓悟的奧妙呢？聽他講解固然覺得很有辯才，但觀察他所得到的真諦卻未必。』於是，他既虛心請教又努力學習，以廣泛涉獵各種趣味，從而更加致力於思考。這就是他之所以能達到高深境界的原因，大概是因為他得到了根本的要領。所以他的講說，深刻地具有通達宗旨、領悟真理的意味。後來真覺國師（Zhenjue Guoshi）的後代，傳承賢首宗（Xianshou Zong）的宗教，因為師承高妙，見解更加明晰。他的內心，平靜如止水，明亮如鏡子。即使憑藉他天資的高超，以及聽講者素質的美好，也還是因為師友的精心雕琢和薰陶，才得以達到真覺的境界。皇上下詔讓他居住在大白馬寺（Dabaima Si），大師與金（Jin）一同前往。又跟隨他到了五臺山（Wutai Shan）。真覺圓寂后，皇上下詔讓大師繼承他的位置。後來因為太后的詔令，居住在大普安寺（Dapuan Si）。在至治二年七月圓寂，享年五十一歲，安葬在東封谷（Dongfeng Gu）。金也有高尚的品行，先前居住在佑國寺（Youguo Si），後來遷到普安寺，都是爲了彌補大師的不足。侍奉大師如同父親，始終沒有絲毫懈怠，真是難得啊。 五臺普寧弘教大師傳 了性（Liao Xing），號大林（Dalin），姓武（Wu）。從小就好學，具有聰慧的天性，大概是天賦的。禮請耆德安公（Qide An Gong）為師而剃度出家。已經受具足戒后，遍訪各個講習場所，探究經書理論。遇到真覺圓師（Zhenjue Yuanshi），開啟了最初的覺悟，於是周遊南北幾萬里，窮盡遊覽幽深美好的地方。每到一處必定諮詢當地的人，詢問至高真理的要義。他所師從和學習的人，如柏林潭公（Bailin Tan Gong）、關輔懷公（Guanfu Huai Gong）、南陽茲公（Nanyang Zi Gong），都以義理之學而著稱。等到回來再次在壟坻（Longchi）拜見真覺，更加覺得真覺的高大和深奧，於是說：『佛法的指南，就在這裡啊！』真覺圓寂后，向北遊歷燕薊（Yanji），隱匿在魏闕（Weique）之下，悠然自得如同身處江海之中。
【English Translation】 English version: He would certainly go to participate in the lectures. He often said: 'To learn without thinking, and to think without learning, is what a gentleman worries about.' Even if one understands the explanation of the scriptures, but does not understand its fundamental purpose, this is learning without thinking. How can this be called a knowledgeable person? Moreover, the study of texts is like guarding a stump to wait for a rabbit, or seeking a horse from a picture, being confused by many divergent paths, how can one reach the sea of returning to the same truth, and comprehend the mysteries of perfect and sudden enlightenment? Listening to his explanations may seem eloquent, but observing what he has attained is not necessarily so.' Therefore, he both humbly asked for instruction and diligently studied, in order to broadly explore various interests, and thereby further devote himself to thinking. This is the reason why he was able to reach a profound state, probably because he obtained the fundamental key. Therefore, his lectures deeply possess the meaning of understanding the purpose and comprehending the truth. Later generations of Zhenjue Guoshi (National Teacher Zhenjue), inherited the teachings of the Xianshou Zong (Xianshou School), because his lineage was high and his understanding became clearer. His inner mind was as calm as still water, as bright as a mirror. Even with his high natural talent, and the excellence of those who listened to his lectures, it was still because of the careful carving and nurturing of teachers and friends that he was able to reach the state of Zhenjue. The emperor issued an edict for him to reside at Dabaima Si (White Horse Temple), and the master went there with Jin. He also followed him to Wutai Shan (Mount Wutai). After Zhenjue passed away, the emperor issued an edict for the master to succeed his position. Later, due to the empress dowager's edict, he resided at Dapuan Si (Great Puan Temple). He passed away in July of the second year of Zhizhi, at the age of fifty-one, and was buried in Dongfeng Gu (East Feng Valley). Jin also had noble conduct, previously residing at Youguo Si (Youguo Temple), and later moving to Puan Si, all to make up for the master's deficiencies. Serving the master like a father, he never slacked off, which is truly rare. Biography of Great Master Hongjiao of Puning Temple on Mount Wutai Liao Xing, styled Dalin, whose surname was Wu. From a young age, he loved to learn and possessed an intelligent nature, probably a gift from heaven. He respectfully requested the venerable elder An Gong to be his teacher and shaved his head to become a monk. After receiving the full precepts, he visited various lecture halls, exploring the theories of scriptures. He encountered Yuanshi Zhenjue, who awakened his initial enlightenment, and then traveled tens of thousands of miles north and south, exhaustively visiting secluded and beautiful places. Wherever he went, he would definitely consult the local people, asking about the essentials of the supreme truth. Those whom he followed as teachers and learned from, such as Bailin Tan Gong, Guanfu Huai Gong, and Nanyang Zi Gong, were all known for their scholarship of righteousness. When he returned and saw Zhenjue again at Longchi, he felt even more the greatness and profundity of Zhenjue, and then said: 'The compass of Buddhism is here!' After Zhenjue passed away, he traveled north to Yanji, hiding his traces beneath the Weique, leisurely as if he were in the rivers and seas.
上。與世若相忘焉。然以懷璧之美。被褐而莫掩。名既喧于眾口。聲遂聞於九重。會萬寧初落。詔師居之。至大中。大后創寺臺山。曰普寧。以茲擅天下之勝。住持之寄。非海內碩望。莫能勝之。故以命師。師居十有餘年而歿。師為人剛毅。頗負氣節。不能俯仰隨世。雖居官寺。未嘗一至城府。造權貴之門。或謂師少和氣。師曰。予以一介苾芻。天子不以人之微。處之大寺。惟竭誠匪懈。圖以報國而已。夫何求哉。必有臧倉毀鬲之言。蓋亦營營青蠅。止於棘樊耳。顧予命之不遭。道之不行。納履而去之。何往而不得於道乎。時國家尊寵西僧。其徒甚盛。出入騎從。擬跡王公。其人赤毳峨冠。岸然而自居。諸名德輩。莫不為之致禮。或磬折而前。摳衣接足。丐其按頂。謂之攝受。師獨長揖而已。或謂師傲。師曰。吾敢慢於人耶。吾聞君子愛人以禮。何可茍屈其節。而巽于床。自取卑辱乎。且吾于道。何求于彼。彼以其勢自大而倨。吾茍為之屈。非諂則佞也焉。有君子而為佞諂之行哉。識者壯師之氣。以謂如佛印元公之遇高麗王子。可謂識大體而得乎禮矣。歿時至治元年九月。塔舍利于竹林之墟。
弘濟法師傳(附示瞽庵)
弘濟。字同舟。一字天岸。餘姚姚氏子。投同里寶積寺舜田滿公出家。滿公師之從父
也。師駿發絕倫。或授法華經。輒能記憶。年十六受度。為大僧。持四分律。頃步之間。不敢違越繩尺。已而嘆曰。戒固不可緩。精教乘以資行解。其又可后乎。於是往鄞。依半山全公。讀天臺之書。久之悉通其說。嘗修法華金光明凈土期懺。聚精會神。存誠不一彷彿。于觀定中。睹尊者畀以犀角如意。自是談辯日增。河懸泉涌。而了無留礙。未幾。泰定改元。開法于萬壽圓覺寺。浙河左右杰偉之士。奔走其室。惟恐后之。議者謂。倡佛海之道。以播芳猷。實自師始。
示瞽庵。脫白於一山元公。一山度四弟子。取法華開示悟入為名。師當第二。名顯示。號瞽庵。出臺之寧海盧氏之子。古貌長身。寡言笑清。儉自持。一榻二十年。瀟然如在逆旅。習教觀。從師于萬壽。師見其天資峻利。有一瀉千里之勢。乃曰。子蓋從吾師游乎。他日大顯南嶽一宗。吾于子有望矣。示。遂事佛海。至正初。出世隆壽教寺。大唱臺衡為海內名浮屠。寔師啟之也。鹽官海岸崩。民朝夕揣惴。恐為魚鱉。行省脫歡公憂之甚。請師親履其地。建水陸大會七晝夜。師冥心觀想。取海沙祝之。帥其徒遍擲其處。凡足跡所及。岸為弗崩。人咸異之。天曆改元。升主顯慈集慶二寺。皆杭之名剎。師處之泊然。至正七年。師八十矣。錢塘諸名山。以
【現代漢語翻譯】 現代漢語譯本：
也。師駿發絕倫（形容師父才華出衆）。有人向他傳授《法華經》，他立刻就能記住。十六歲時受戒成為大僧，持守《四分律》，即使是走路，也不敢違背規矩。不久後感嘆道：『戒律固然不可放鬆，但精研教義，憑藉教義來輔助修行和理解，又怎麼能落後呢？』於是前往鄞地，依止半山全公，研讀天臺宗的著作。時間長了，完全通曉了其中的道理。曾經修習《法華經》、《金光明經》和凈土懺法，聚精會神，心懷真誠，沒有絲毫懈怠。在觀想入定中，看到尊者賜予他犀角如意。從此以後，他的談論和辯論能力日益增長，如同河水懸掛，泉水涌出，毫無阻礙。不久，泰定年間改元，他在萬壽圓覺寺開壇講法。浙河一帶的傑出人士，爭先恐後地來到他的住所，唯恐落後。人們議論說，倡導佛海之道，來傳播美好的聲譽，實際上是從這位師父開始的。
示瞽庵（法號）的法師，在一山元公處剃度。一山元公度化了四位弟子，取《法華經》中的『開示悟入』作為他們的名字。師父排行第二，名叫顯示，號瞽庵。他是臺州寧海盧氏的兒子，相貌古樸，身材高大，很少說話和笑容，生活清貧節儉。一張床用了二十年，淡泊得像住在旅店一樣。他學習教觀，跟隨佛海師父在萬壽寺修行。佛海師父見他天資聰穎，有如一瀉千里的氣勢，於是說：『你大概是跟隨我的老師遊學吧。將來必定能大大弘揚南嶽一宗，我對你寄予厚望啊。』示瞽庵於是侍奉佛海師父。至正初年，出任隆壽教寺住持，大倡天臺宗的教義，成為海內知名的僧侶，這實際上是佛海師父啓發的。鹽官的海岸崩塌，百姓日夜擔憂，害怕成為魚鱉的食物。行省脫歡公非常憂慮，請師父親自前往那裡，建造水陸法會，持續七個晝夜。師父靜心觀想，取來海沙，誦經祝願，率領他的弟子遍灑在崩塌之處。凡是足跡所到之處，海岸便不再崩塌。人們都對此感到驚異。天曆年間改元，升任顯慈寺和集慶寺的住持，這兩座寺廟都是杭州的名剎。師父住在那裡，心境淡泊。至正七年，師父八十歲了，錢塘的各座名山，都…… English version:
Also. The master's talent was outstanding (describing the master's exceptional talent). Someone taught him the Lotus Sutra (Fahua Jing), and he could immediately remember it. At the age of sixteen, he was ordained as a senior monk, upholding the Four-Part Vinaya (Sifenlu), and even when walking, he dared not violate the rules. Soon after, he sighed and said, 'The precepts must not be relaxed, but studying the teachings diligently, using the teachings to assist practice and understanding, how can that be delayed?' Therefore, he went to Yin and relied on Quan Gong of Banshan to study the writings of the Tiantai school. After a long time, he fully understood the principles. He once practiced the Lotus Sutra (Fahua Jing), the Golden Light Sutra (Jin Guangming Jing), and the Pure Land repentance rituals, concentrating his mind and being sincere without the slightest slackness. In contemplation and samadhi, he saw the venerable one bestow upon him a rhinoceros horn ruyi (scepter). From then on, his discussions and debates increased daily, like a hanging river and gushing spring, without any hindrance. Not long after, in the first year of the Taiding era, he opened the Dharma at Wanshou Yuanjue Temple. Outstanding individuals from the Zhe River area rushed to his residence, fearing to be left behind. People commented that advocating the way of the Buddha Sea to spread good reputation actually began with this master.
Master Shi Gu'an (Dharma name) was tonsured by Yuan Gong of Yishan. Yuan Gong of Yishan ordained four disciples, taking 'opening, showing, awakening, and entering' from the Lotus Sutra (Fahua Jing) as their names. The master was second, named Xianshi, with the title Gu'an. He was the son of the Lu family of Ninghai, Taizhou, with an ancient appearance, tall stature, and few words and smiles, living a simple and frugal life. He used a single bed for twenty years, living detachedly as if staying in an inn. He studied the teachings and contemplation, following Master Fohai at Wanshou Temple. Master Fohai saw that he was naturally intelligent, with the momentum of a thousand miles in one go, so he said, 'You are probably studying with my teacher. In the future, you will surely greatly promote the Nanyue school, and I have high hopes for you.' Shi Gu'an then served Master Fohai. In the early years of the Zhi Zheng era, he became the abbot of Longshou Jiao Temple, greatly advocating the teachings of the Tiantai school, becoming a famous monk in the country, which was actually inspired by Master Fohai. The coast of Yanguan collapsed, and the people were worried day and night, fearing to become food for fish and turtles. Duke Tuohuan of the Provincial Administration was very worried and invited the master to go there in person to build a water and land Dharma assembly, lasting for seven days and nights. The master calmed his mind and contemplated, took sea sand, chanted sutras and prayed, and led his disciples to sprinkle it all over the collapsed area. Wherever his footprints reached, the coast no longer collapsed. People were amazed by this. In the Tianli era, he was promoted to abbot of Xianci Temple and Jiqing Temple, both famous temples in Hangzhou. The master lived there with a detached state of mind. In the seventh year of Zhi Zheng, the master was eighty years old, and the famous mountains of Qiantang were all...
【English Translation】 Also. The master's talent was outstanding. Someone taught him the Lotus Sutra, and he could immediately remember it. At the age of sixteen, he was ordained as a senior monk, upholding the Four-Part Vinaya, and even when walking, he dared not violate the rules. Soon after, he sighed and said, 'The precepts must not be relaxed, but studying the teachings diligently, using the teachings to assist practice and understanding, how can that be delayed?' Therefore, he went to Yin and relied on Quan Gong of Banshan to study the writings of the Tiantai school. After a long time, he fully understood the principles. He once practiced the Lotus Sutra, the Golden Light Sutra, and the Pure Land repentance rituals, concentrating his mind and being sincere without the slightest slackness. In contemplation and samadhi, he saw the venerable one bestow upon him a rhinoceros horn ruyi (scepter). From then on, his discussions and debates increased daily, like a hanging river and gushing spring, without any hindrance. Not long after, in the first year of the Taiding era, he opened the Dharma at Wanshou Yuanjue Temple. Outstanding individuals from the Zhe River area rushed to his residence, fearing to be left behind. People commented that advocating the way of the Buddha Sea to spread good reputation actually began with this master. Master Shi Gu'an was tonsured by Yuan Gong of Yishan. Yuan Gong of Yishan ordained four disciples, taking 'opening, showing, awakening, and entering' from the Lotus Sutra as their names. The master was second, named Xianshi, with the title Gu'an. He was the son of the Lu family of Ninghai, Taizhou, with an ancient appearance, tall stature, and few words and smiles, living a simple and frugal life. He used a single bed for twenty years, living detachedly as if staying in an inn. He studied the teachings and contemplation, following Master Fohai at Wanshou Temple. Master Fohai saw that he was naturally intelligent, with the momentum of a thousand miles in one go, so he said, 'You are probably studying with my teacher. In the future, you will surely greatly promote the Nanyue school, and I have high hopes for you.' Shi Gu'an then served Master Fohai. In the early years of the Zhi Zheng era, he became the abbot of Longshou Jiao Temple, greatly advocating the teachings of the Tiantai school, becoming a famous monk in the country, which was actually inspired by Master Fohai. The coast of Yanguan collapsed, and the people were worried day and night, fearing to become food for fish and turtles. Duke Tuohuan of the Provincial Administration was very worried and invited the master to go there in person to build a water and land Dharma assembly, lasting for seven days and nights. The master calmed his mind and contemplated, took sea sand, chanted sutras and prayed, and led his disciples to sprinkle it all over the collapsed area. Wherever his footprints reached, the coast no longer collapsed. People were amazed by this. In the Tianli era, he was promoted to abbot of Xianci Temple and Jiqing Temple, both famous temples in Hangzhou. The master lived there with a detached state of mind. In the seventh year of Zhi Zheng, the master was eighty years old, and the famous mountains of Qiantang were all...
耆舊凋謝。唯師一人巋然。如魯靈光。又以大普福起之。師堅臥不應。門人進曰。和尚自為計固善矣。其如斯道何。師強赴之。居亡何竟。拂衣旋故丘。開鏡清閣。而深蟄焉。因覽諸家所注首楞嚴。繁簡失當。方將折衷其說。為之疏解。俄疾作。召至四眾。以唯心凈土。惓惓為勉。其中或未解師意。師厲聲曰。死生難。死生難。遽索觚書偈而寂。壽八十六。臘七一十。寂后七日。法屬以陶器奉蛻質。葬于里之峨眉山松花塢。師之所自卜也。師梵貌魁碩。言吐清麗。諸書一過目。終身不忘。平生以流通教法。為第一義。茍有召者。未嘗不應。屢感天雨華之祥。然于佛乘文事。俱不偏廢。出處語默。則未始離乎止觀。所著書。有四教儀紀正。天岸外集。並行於世。示瞽庵。壽六十九而化。則入我 明矣。二師。孜孜為教。其弘闡開化。一本山家諸師之論。罔敢違越。可謂知尊者翼道之功。而號善繼善述者矣。
大用才法師傳
必才。字大用。臺臨海屈氏子。父哲明大經。為科目之儒。母趙氏。嗜善崇佛惟謹。師生甫能言。輒記孝經一卷。七歲善屬句。脫口而就。諧協有思致。祝髮受具戒。出遊武林。謁湛堂澄公。公見其顏貌峻拔。出語皆中肯綮。即以法器期之。時潤玉岡為第一座。師折節事之。雖流金之暑。
【現代漢語翻譯】 現代漢語譯本： 耆舊之人逐漸凋零謝世，唯有法師您一人依然屹立不倒，如同魯靈光殿般令人敬仰。又因為要興建大普福寺，請法師出面主持，但法師堅決臥病不起，不予迴應。門人勸諫說：『和尚您自己這樣打算當然很好，但是佛法大業該怎麼辦呢？』法師這才勉強應允前往。寺院建成沒多久，法師便拂袖離去，回到故鄉的山丘，在鏡清閣隱居起來。法師因為閱讀各家對《首楞嚴經》（Śūraṅgama Sūtra，一部重要的佛教經典）的註解，發現其中繁簡不當，於是打算折中各家之說，為之作疏解。不久，法師生病，召集四眾弟子（比丘、比丘尼、優婆塞、優婆夷），以『唯心凈土』（the Pure Land of Mind-Only，強調凈土不在他方，而在自心）殷切勸勉大家。其中有人未能理解法師的用意，法師厲聲說道：『死生事大，死生事大！』隨即索要紙筆，寫下偈頌后圓寂，享年八十六歲，僧臘七十一年。圓寂后七日，弟子們用陶器盛放法師的遺蛻，安葬在故里峨眉山的松花塢，這是法師生前自己選擇的墓地。法師相貌莊嚴魁梧，言語清晰優美。諸般書籍只要看過一遍，終身都不會忘記。平生以流通教法為最重要的事業，只要有人邀請，沒有不應允的，屢次感得天雨妙華的祥瑞。然而對於佛法和世俗文章，法師都不偏廢。無論是出世還是入世，說話還是沉默，都沒有離開止觀（Śamatha-Vipassanā，佛教的兩種修行方法）。所著書籍有《四教儀紀正》、《天岸外集》，都在世間流傳。示瞽庵法師六十九歲圓寂，這表明他已經進入了我的境界。這兩位法師勤勤懇懇地爲了佛教事業，他們的弘揚和開化，都以天臺山家諸位法師的論述為根本，不敢違越，可以說是深知尊者翼道之功，堪稱善於繼承和發揚光大的人。
大用才法師傳
必才法師，字大用，是臺州臨海屈氏之子。父親屈哲明精通儒家經典，是參加科舉考試的儒生。母親趙氏，愛好行善，崇信佛法非常虔誠。法師剛出生能說話時，就能記住《孝經》一卷。七歲時擅長對對子，出口成章，和諧流暢，富有文采。後來剃度出家，受具足戒。出遊到武林（杭州），拜謁湛堂澄公。澄公見他相貌英俊挺拔，說話都能切中要害，便認為他是可以繼承佛法的人才。當時潤玉岡是第一座，法師謙虛地侍奉他。即使在酷暑時節，
【English Translation】 English version: The elders and venerable ones have gradually passed away, leaving you, Master, as the sole towering figure, like the magnificent Lingguang Hall of Lu. Furthermore, when the construction of the Great Universal Blessing Temple (大普福寺, Dà Pǔ Fú Sì) was initiated, they requested the Master to preside over it, but the Master firmly declined, feigning illness. His disciples then urged, 'Venerable Master, your personal plans are certainly well-intentioned, but what about the Dharma path?' Only then did the Master reluctantly agree to attend. However, not long after the temple's completion, he shook off his sleeves and returned to his old hills, retreating into the Mirror Clarity Pavilion (鏡清閣, Jìng Qīng Gé) for deep seclusion. He then reviewed various commentaries on the Śūraṅgama Sūtra (首楞嚴經, Shǒu Léngyán Jīng), finding them either too verbose or overly simplified. He intended to reconcile their views and provide his own commentary. Soon after, illness struck, and he summoned the fourfold assembly (比丘, Bǐqiū - monks; 比丘尼, Bǐqiūnī - nuns; 優婆塞, Yōupósāi - laymen; 優婆夷, Yōupóyí - laywomen), earnestly exhorting them with the 'Pure Land of Mind-Only' (唯心凈土, Wéixīn Jìngtǔ). Some among them did not understand the Master's intention, and the Master sternly declared, 'Death and birth are difficult, death and birth are difficult!' He then requested paper and brush, wrote a verse, and passed away peacefully, at the age of eighty-six, with seventy-one years of monastic life. Seven days after his passing, his disciples respectfully placed his remains in a ceramic vessel and buried him in Songhua Dock (松花塢, Sōnghuā Wù) on Mount Emei (峨眉山, Éméi Shān) in his hometown, a site the Master had chosen himself. The Master possessed a dignified and imposing appearance, and his speech was clear and beautiful. He never forgot any book he had read, even after a single glance. Throughout his life, he regarded the propagation of the Dharma as the most important task. He never refused anyone who sought his guidance, and he repeatedly received auspicious signs of heavenly flowers raining down. However, he never neglected either Buddhist teachings or secular literature. Whether in worldly affairs or seclusion, in speech or silence, he never departed from Śamatha-Vipassanā (止觀, Zhǐ Guān). His written works include 'Correcting the Records of the Four Teachings' (四教儀紀正, Sì Jiào Yí Jì Zhèng) and 'Outer Collection of Heavenly Shores' (天岸外集, Tiān Àn Wài Jí), which are widely circulated in the world. The passing of Master Shi Gu'an (示瞽庵) at the age of sixty-nine indicates that he had entered my realm. These two masters diligently worked for the Buddhist cause, and their propagation and enlightenment were based on the teachings of the masters of the Tiantai school (天臺山家, Tiāntāi Shānjiā), never daring to deviate. They can be said to have understood the merit of Venerable Yidao (翼道) in assisting the path and are worthy of being called those who are good at inheriting and developing the tradition.
Biography of Dharma Master Dayong Cai (大用才法師傳, Dàyòng Cái Fǎshī Zhuàn)
Dharma Master Bicai (必才), styled Dayong (大用), was a son of the Qu family of Linhai (臨海) in Taizhou (臺州). His father, Qu Zhemíng (屈哲明), was well-versed in Confucian classics and a scholar preparing for the imperial examinations. His mother, Zhao (趙氏), was fond of doing good deeds and a devout Buddhist. When the Master was just able to speak, he could memorize a chapter of the 'Classic of Filial Piety' (孝經, Xiàojīng). At the age of seven, he was skilled at composing couplets, speaking them fluently and harmoniously with thoughtful expression. Later, he shaved his head and received the full precepts. He traveled to Wulin (武林, present-day Hangzhou) and paid homage to Venerable Zhan Tangcheng (湛堂澄公). Cheng Gong saw that his appearance was handsome and upright, and his words were always to the point, so he regarded him as a vessel for the Dharma. At that time, Run Yugang (潤玉岡) was the first seat, and the Master humbly served him. Even in the heat of summer,
折膠之寒。足不逾戶限者十年。凡臺家部味之玄。教觀之要。一經指授。意釋心融。無不臻其閫奧。玉岡嘆曰。此子。非靈山會上業已習之。烏能至此哉。玉岡出主海鹽德勝。師分座焉。暨玉岡遷演福。宣政院請師。繼其教席。當是時。湛堂聲稱。喧播中外。眾意。師必愿與之子。及升座瓣香嗣玉岡。君子謂其知義。至正二年。遷杭之興福。未幾。升主演福。丞相康里公。屢至香幣。咨決心要。寺久圮。師為次第新之。建萬佛閣。其崇以尺許一百三十有奇。師之為人。凝重簡默。觀行精勵。孜孜修進。無斯須懈怠。每夏終制解。同業者。皆囊衣自便。師獨掩關謝客。益加磨淬。人不堪其清苦。而處之忻忻也。一日忽覺。頭目岑然。即謂眾曰。吾緣盡矣。乃危坐西向。稱彌陀佛號。盡一晝夜。因告眾曰。汝等勿謂修持無驗。吾凈土緣熟。三昧現前矣。即索浴更衣。為書別相識。合掌而逝。阇維有五色光。自龕中發火。火余舌如紅蓮。齒如珂貝。舍利如菽者滿地。萬衆競取。一時俱盡。后至者。穴地尺餘。亦得之。塔干寺之南。閱世六十有八。坐五十六夏。具庵玘公謂。師以恢涵之量。邁遠之識。于空壞劫中。建成住之效。而或有可齊者。至於發性具之微。肆辨說之雄。燦真燈于既昏。膠慧和于將墜。此豈力之所能為哉。
斯言得之。
善繼．我庵二師傳
善繼。字絕宗。母夢神授以白蓮而生。初習舉子業。番然曰。此身虛幻。終從變滅。即因文字取穹爵。如石火電光。轉盻即空。誰有智者而耽此耶。乃棄去問法于湛堂。澄公。得其旨。修法華懺。多獲感應。一時英俊。執經輪下。無不虛往而寔歸。及還華徑。于池深木寒處。修十六觀。一志安養。后刻期坐化。阇維。舍利累然。如砌。
本無。字我庵。臺之黃巖人。從凈慈方山落髮。依寂照于中天竺。掌綱維。有舅氏老教庠也。挽使更宗。師欣然。就見澄公于演福。力研教部。曰。茍弘道利生。在彼猶在此。庸何傷寂照。惜其去。作偈寄之云。從教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。出世為澄公嗣。仍爇一香報寂照。不以跡異而二其心。寂照示寂。時師在四明延慶。遺書囑其力弘大蘇宗趣。無他言也。師接書。為設祭拈香云。妙喜五傳最光𦦨。寂照一代甘露門。等閑觸著肝腦裂。冰霜忽作陽春溫。我思打失鼻孔日。患何氣息今猶存。天風北來歲云暮。掣電討甚空中痕。繼住集慶寺。無住上天竺剎竿相望。皆自澄公。一燈分照云。
季蘅若法師傳
允若。字季蘅。自號浮休子。族相里氏。越人也。代為簪纓。師生有絕塵之
【現代漢語翻譯】 現代漢語譯本： 『斯言得之。』（這句話說得對。）
善繼．我庵二師傳
善繼，字絕宗。他的母親夢見神仙授予她一朵白蓮花，然後生下了他。起初他學習科舉，後來幡然醒悟說：『這個身體虛幻不實，終究會變化消滅。即使通過文字獲取了高官厚祿，也像石火電光一樣，轉眼間就消失了。誰是有智慧的人會沉溺於此呢？』於是放棄科舉，向湛堂澄公（指澄公禪師）請教佛法，領悟了他的宗旨。他修習《法華懺》，多次獲得感應。一時俊傑，拿著經書聚集在他座下，沒有不帶著收穫而歸的。之後回到華徑，在池水深邃、樹木寒冷的地方，修習十六觀，一心向往安養（指西方極樂世界）。後來預先定好日期坐化圓寂。火化后，舍利堆積如山，像用磚砌成的一樣。
本無，字我庵，臺州黃巖人。在凈慈方山剃度出家，依止寂照禪師于中天竺寺，掌管寺院綱紀事務。他的舅舅是位老學官，勸他改宗其他宗派，我庵禪師欣然同意，前往演福寺拜見澄公禪師，努力研習經教。他說：『如果弘揚佛法、利益眾生，無論在哪裡都一樣，又何必在意寂照禪師怎麼想呢？』寂照禪師惋惜他的離去，作偈送給他，說：『從教入禪古已有之，從禪入教古今未有。一心三觀門徑雖別，水滿千江月影自孤。』我庵禪師出世后成為澄公禪師的法嗣，仍然點燃一炷香來報答寂照禪師的恩情，不因為形式上的不同而改變自己的心意。寂照禪師示寂時，我庵禪師在四明延慶寺，收到寂照禪師的遺書，囑咐他努力弘揚大蘇（指蘇軾，號東坡居士，提倡禪宗）的宗趣，沒有其他話。我庵禪師接到遺書，為寂照禪師設祭拈香，說：『妙喜（指大慧宗杲禪師）五傳最為光顯，寂照禪師一代是甘露之門。等閑觸著肝腦塗地，冰霜忽然化作陽春溫暖。我思念著打失鼻孔的日子，還擔心什麼氣息如今仍然存在。天風從北方吹來，一年將盡，閃電般尋找什麼空中的痕跡？』之後我庵禪師住持集慶寺，與無住禪師的上天竺寺遙遙相望，都是從澄公禪師那裡，一燈分照而來。
季蘅若法師傳
允若，字季蘅，自號浮休子，是相里氏的後代，越地人。世代為官宦人家。季蘅法師出生時就具有超凡脫俗的
【English Translation】 English version: 『斯言得之』 (Sī yán dé zhī.) This statement is correct.
Biographies of Masters Shanji and Wo'an
Shanji (善繼), styled Juezong (絕宗). His mother dreamed that a deity gave her a white lotus, and then she gave birth to him. Initially, he studied for the imperial examinations. He suddenly realized: 『This body is illusory and will eventually decay and perish. Even if one obtains high rank and great wealth through writing, it is like a flash of lightning, vanishing in an instant. Who is wise enough to indulge in this?』 Therefore, he abandoned the examinations and sought the Dharma from Abbot Chenggong (澄公) of Zhantang (湛堂), attaining his essence. He practiced the Lotus Sūtra repentance ritual and often received auspicious responses. At that time, many talented individuals gathered under his teaching, all leaving with substantial gains. Later, he returned to Huajing (華徑), where he practiced the Sixteen Contemplations in a secluded place with deep ponds and cold trees, single-mindedly aspiring to be reborn in the Pure Land. Eventually, he set a date for his seated cremation. After cremation, his śarīra (舍利, relics) piled up like a wall.
Benwu (本無), styled Wo'an (我庵), was a native of Huangyan (黃巖) in Taizhou (臺州). He was tonsured at Fangshan (方山) in Jingci (凈慈) Monastery and served as the disciplinarian under Abbot Jizhao (寂照) at Zhong Tianzhu (中天竺) Monastery. His maternal uncle, an old school official, urged him to switch to another sect. Master Wo'an gladly agreed and went to Yanfu (演福) Monastery to see Abbot Chenggong, diligently studying the teachings. He said: 『If one can propagate the Dharma and benefit sentient beings, it is the same wherever one is. Why should Abbot Jizhao mind?』 Abbot Jizhao regretted his departure and composed a verse for him, saying: 『Entering Chan from doctrine has existed since ancient times, but entering doctrine from Chan has never existed. Although the doors of the One Mind and Three Contemplations are different, the moon is solitary in a thousand rivers filled with water.』 After entering the world, Master Wo'an became Abbot Chenggong's Dharma heir, but he still burned incense to repay Abbot Jizhao's kindness, not changing his mind because of the difference in form. When Abbot Jizhao passed away, Master Wo'an was at Yanqing (延慶) Monastery in Siming (四明). He received a letter from Abbot Jizhao, instructing him to diligently propagate the teachings of Dasu (大蘇, referring to Su Shi 蘇軾, also known as Su Dongpo 蘇東坡, who advocated Chan Buddhism), without saying anything else. Upon receiving the letter, Master Wo'an held a memorial service for Abbot Jizhao, offering incense and saying: 『The fifth generation from Miaoxi (妙喜, referring to Dahui Zonggao 大慧宗杲) is the most glorious, Abbot Jizhao's generation is the gate of nectar. Casually touching it will cause one's liver and brains to be splattered, and frost and ice will suddenly turn into the warmth of spring. I think of the days when I lost my nostrils, why worry about whether breath still exists today? The heavenly wind blows from the north, the year is coming to an end, what traces in the sky are we seeking like lightning?』 Later, Master Wo'an resided at Jiqing (集慶) Monastery, facing Wuzhu (無住) Monastery's Upper Tianzhu (上天竺) Monastery across the distance, both having received the light from Abbot Chenggong.
Biography of Dharma Master Ji Hengruo
Yunruo (允若), styled Jiheng (季蘅), self-styled Fuxiu Zi (浮休子), was a descendant of the Xiangli (相里) clan, a native of Yue (越). His family had been officials for generations. Dharma Master Jiheng was born with extraordinary
趣。初為童子。給侍雲門元上人。十五圓具。為大僧。至虎林。謁恢大山于興福。自是習天臺教。湛堂澄公。主南天竺。師與焉。聲入心通。知解日至。湛堂甚器之。既出世凈聖矣。湛堂念之弗置。招之徠歸。請居第一座。攝眾千餘人。持規峻整。經其指示。多所悟入。泰定中。行宣政院。請主興化。當是時。倡道杭之南北兩山者。若天岸濟。我庵無。玉庭罕。與師皆有重望。人稱為佛海會中四天王。居亡何退居雲門。視榮名利養。恬不屑意。翱翔巖壑間。時同斷江恩師休耕逸師。臨風笑詠。不知夕陽之在樹。君子又目之。為雲門三高師。前後凡四座道場。教雨所及。如甘露醍醐。飲者心泰然。終以雲門為歸。筑深居精舍。以法華觀慧三昧。為暮年凈行。會天下大亂。于戈紛擾。法師與之。遇脅以白刃。毅然不為屈。辭色俱厲。因遇害。白乳溢出于地。壽八十。臘六十有五。兵退阇維之。獲舍利如菽者無算。瘞于雲門山之麓。師風度簡遠。暮年神氣完固。劉伯溫。稱其詩文古雅峻潔。而有奇風。故一時名。公卿咸傾倒焉。師素履之美。雖不獲考。終命而定業所制。在古賢聖或未免。初無傷乎道德之崇高也。
善柔傳
善柔。董氏。德興之永興人。七歲事永安廣行大師。默誦金剛楞嚴諸經。二十入華嚴圓頓
{ "translations": [ "現代漢語譯本：\n趣禪師，最初是童子，侍奉雲門元上人（雲門宗的禪師）。十五歲時受具足戒，成為大僧。到虎林，拜訪興福寺的恢大山禪師。從此學習天臺宗的教義。湛堂澄公（天臺宗的僧人）主持南天竺寺，禪師也在那裡，聲名遠播，理解日益精深。湛堂澄公非常器重他。禪師後來出世住持凈聖寺，湛堂澄公仍然念念不忘他，招他回來，請他擔任第一座（寺院中的重要職位）。禪師統領一千多人的僧眾，持守戒律嚴謹整肅。經過他的指示，很多人都有所領悟。泰定年間，行宣政院（元朝的官署）請他住持興化寺。當時，在杭州南北兩山倡導佛法的人，像天岸濟禪師、我庵無禪師、玉庭罕禪師，都和禪師一樣享有很高的聲望，人們稱他們為佛海會中的四大天王。住持不久，禪師退居雲門寺，對於榮名利養，毫不在意，在山巖溝壑間自由自在地生活，時常和斷江恩師、休耕逸師一起，迎著風吟詩作賦，忘記了夕陽西下。君子們又稱他們為雲門三高師。前後共住持過四座道場，教法的滋潤，像甘露醍醐一樣，飲用的人心中泰然。最終還是以雲門寺為歸宿，建造了深居精舍，以法華觀、慧三昧作為晚年的修行。正逢天下大亂，戰火紛飛，法師遇到兵亂，被用刀威脅，仍然堅毅不屈服，言辭嚴厲。因此遇害，白色的乳汁從地上涌出。享年八十歲，僧臘六十五年。戰亂平息后，火化了他，得到像豆子一樣大小的舍利無數，埋葬在雲門山的山腳下。禪師的風度簡樸高遠，晚年精神氣度更加完滿堅固。劉伯溫（元末明初的政治家、文學家）稱讚他的詩文古樸典雅、峻峭簡潔，而且有奇特的風格，因此一時名聲很大，公卿大臣都傾倒於他。禪師平素的德行美好，雖然無法完全考證，但最終的命運是由業力所決定的，即使是古代的賢聖有時也難以避免，這並不會損害他道德的崇高。\n\n善柔傳\n\n善柔，姓董，是德興縣永興鄉人。七歲時侍奉永安廣行大師，默默地背誦《金剛經》、《楞嚴經》等經典。二十歲時進入華嚴圓頓教法。" , "english_translations": [ "English version:\nZen Master Qu, initially a young boy, served Yuan Shangren of Yunmen (a Chan master of the Yunmen School). At the age of fifteen, he received full ordination and became a senior monk. He went to Hulin and visited Zen Master Hui Daishan at Xingfu Temple. From then on, he studied the teachings of the Tiantai School. Chan Master Zhandang Cheng Gong (a monk of the Tiantai School) presided over Nantianzhu Temple, where Zen Master Qu also resided. His reputation spread far and wide, and his understanding deepened daily. Chan Master Zhandang Cheng Gong greatly valued him. Later, Zen Master Qu became the abbot of Jingsheng Temple. Chan Master Zhandang Cheng Gong still remembered him and invited him back, appointing him to the position of first seat (an important position in the monastery). Zen Master Qu led a sangha of over a thousand monks, maintaining strict and orderly discipline. Through his guidance, many gained enlightenment. During the Taiding era, the Xing Xuanzheng Yuan (a Yuan dynasty government office) invited him to preside over Xinghua Temple. At that time, those who advocated Buddhism in the north and south mountains of Hangzhou, such as Zen Master Tian'an Ji, Zen Master Wo'an Wu, and Zen Master Yuting Han, all enjoyed high reputations like Zen Master Qu. People called them the Four Heavenly Kings of the Buddha Sea Assembly. After a short time as abbot, Zen Master Qu retired to Yunmen Temple, indifferent to fame and fortune, living freely among the mountains and valleys, often composing poetry with Zen Master Duanjiang En and Zen Master Xiugeng Yi, forgetting the setting sun. Gentlemen also called them the Three High Masters of Yunmen. He presided over four monasteries in total, and the nourishment of his teachings, like sweet dew and ghee, brought peace to the hearts of those who received them. Ultimately, he returned to Yunmen Temple, building a secluded hermitage, and practiced the Lotus Sutra contemplation and the Samadhi of Wisdom as his evening practice. During a time of great chaos and war, the Dharma Master encountered soldiers who threatened him with swords, but he remained steadfast and unyielding, his words stern. As a result, he was killed, and white milk flowed from the ground. He lived to the age of eighty, with sixty-five years as a monk. After the war subsided, he was cremated, and countless relics the size of beans were obtained, which were buried at the foot of Yunmen Mountain. Zen Master Qu's demeanor was simple and distant, and his spirit was complete and firm in his later years. Liu Bowen (a politician and writer of the late Yuan and early Ming dynasties) praised his poems and essays as ancient, elegant, and concise, with a unique style, so he was famous for a time, and dukes and ministers admired him. Zen Master Qu's virtuous conduct was beautiful, although it cannot be fully verified, but his ultimate fate was determined by karma, which even ancient sages sometimes could not avoid, and this does not detract from the loftiness of his morality.\n\nThe Biography of Shanrou\n\nShanrou, surnamed Dong, was from Yongxing Township in Dexing County. At the age of seven, she served Grand Master Yong'an Guangxing, silently reciting scriptures such as the Diamond Sutra and the Surangama Sutra. At the age of twenty, she entered the Huayan perfect and sudden teachings." ] }
法門。領廣嚴傳戒大師戒法。去滋味絕華好。日課金光明經一部。禮佛百拜。深惟靜念。孤征獨詣。人莫能津測淺深。憲宗聞其名。賜號弘教通理大師。命主清涼大會於臺山。釋教都總統寶集壇主秀公。慕其德聘。攝華嚴講席于京師。又傳菩薩戒。于佛子山。及蔚羅黃樓諸剎。自是門人加進。法道半天下矣。師解悟深遠。勇於為善。遑遑如不及。經之闕者。勒而補之。寺之廢者。撤而新之。甃圮橋完壞路。為之不一而足。其于身也。蔬食飲水。敝衲容身而已。論者謂。師淵然若虛。退然若藏。蕭條靜深。無所愿乎。其外至於誘引慈濟。則孳孳搰搰。如抱漏甕沃焦釜。得其法者。莫不飽滿慰喜。若涉萬里而還其家。師之道。其可得而思耶。晚年住持奉聖州法雲蘭若。遂終焉。壽七十有二。僧臘三十有八。塔于寺之旁。
明 慧進傳
慧進。字棲巖。號止翁。山西霍州靈石人。姓宋氏。生於元至正乙未年。幼稚諳習佛語。甫九歲。遭兵失恃怙。編荊孝養祖父母。祖父母覆沒于草莽。志慕出家。禮邑元大云寺漸公。落髮執經。繇 洪武新恩得度。入汴依古峰。究通華嚴宗旨。傍達唯識百法諸論。意解心融。眾所欽服。遂得法主之稱。 太宗皇帝知之。遣中官馳驛。召至南京。備問楞嚴大義。應對稱 旨。賜紫衣
【現代漢語翻譯】 現代漢語譯本： 法門（Dharma-gate）。領受廣嚴傳戒大師的戒法。摒棄世俗的享樂和虛華。每日誦讀《金光明經》一部。禮拜佛陀百次。深入地思考和靜修。獨自探索真理。人們無法測度他的境界深淺。憲宗皇帝聽聞他的名聲，賜號『弘教通理大師』，命他在五臺山主持清涼大會。釋教都總統寶集壇主秀公，仰慕他的德行，聘請他到京師攝理華嚴講席。又在佛子山以及蔚羅黃樓等寺剎傳授菩薩戒。從此，他的門人日益增多，佛法教化遍及天下。大師的理解和覺悟深刻而長遠，勇於行善，唯恐不及。對於殘缺的經典，他進行整理和補全。對於廢棄的寺廟，他拆除舊的，重新建造。修繕崩塌的橋樑，完善破損的道路，這樣的事情不勝枚舉。對於自身，他粗茶淡飯，僅用破舊的僧衣蔽體而已。評論者說，大師的德行深邃如淵，虛懷若谷，退隱如藏，清靜深遠，沒有什麼慾望。至於對外，他誘導人們向善，進行慈悲救濟，勤勉不懈，就像用漏水的甕去澆灌乾涸的鍋，得到他教誨的人，沒有不感到飽滿和欣慰的，就像跋涉萬里回到了家。大師的道行，難道是可以輕易思量的嗎？晚年，他住持奉聖州法雲蘭若，最終在那裡圓寂。享年七十二歲，僧臘三十八年。塔建在寺廟的旁邊。
明朝 慧進傳
慧進，字棲巖，號止翁，山西霍州靈石人，姓宋。生於元朝至正乙未年。幼年就熟悉佛語。剛滿九歲，遭遇戰亂失去了父母。編織荊條維持生計，孝養祖父母。祖父母又死於戰亂之中。立志出家，拜邑元大云寺的漸公為師，剃度后開始研讀佛經。由於洪武皇帝的新恩得以度牒。進入汴梁依止古峰，深入研究華嚴宗的宗旨，廣泛通達唯識百法等論著。理解透徹，心領神會，受到眾人的欽佩和信服。於是得到了『法主』的稱號。太宗皇帝得知后，派遣中官快馬加鞭，召他到南京。詳細詢問《楞嚴經》的大義，他的回答符合皇帝的心意，於是賜予他紫衣。
【English Translation】 English version: Dharma-gate. He received the precepts from the Precept Transmission Master of Guangyan (Vast and Solemn). He abandoned worldly pleasures and extravagance. He recited the 'Golden Light Sutra' (Suvarṇaprabhāsa Sūtra) once a day. He prostrated to the Buddha a hundred times. He deeply contemplated and meditated in stillness. He explored the truth alone. People could not fathom the depth of his attainment. Emperor Xianzong heard of his reputation and bestowed upon him the title 'Great Master of Propagating Teachings and Understanding Principles'. He ordered him to preside over the Qingliang Assembly at Mount Wutai. The Chief of Buddhist Affairs, Baoji Altar Master Xiugong, admired his virtue and invited him to take charge of the Huayan (Avataṃsaka) lectures in the capital. He also transmitted the Bodhisattva precepts at Mount Fuzi and the monasteries of Weilu Huanglou. From then on, his disciples increased, and his Dharma teachings spread throughout the land. The Master's understanding and enlightenment were profound and far-reaching. He was zealous in doing good, as if fearing he would fall behind. For incomplete scriptures, he collated and supplemented them. For abandoned temples, he demolished the old and rebuilt them. Repairing collapsed bridges and improving damaged roads were countless. For himself, he ate simple vegetarian meals and drank water, only using worn-out robes to cover his body. Commentators said that the Master's virtue was as deep as an abyss, humble and receptive, retiring and hidden, tranquil and profound, without any desires. As for guiding and helping others with compassion, he was diligent and tireless, like using a leaky urn to water a parched pot. Those who received his teachings were all filled and comforted, as if returning home after traveling ten thousand miles. How can the Master's path be easily comprehended? In his later years, he resided at the Fayun Aranya (forest monastery) in Fengsheng Prefecture, where he eventually passed away. He lived to the age of seventy-two, with thirty-eight years as a monk. His stupa was built next to the temple.
Biography of Huijin (Wisdom Advance) - Ming Dynasty
Huijin, styled Qiyan (Dwelling Rock), named Zhiweng (Stopping Old Man), was from Lingshi in Huozhou, Shanxi Province. His surname was Song. He was born in the year Yiwèi during the Zhizheng era of the Yuan Dynasty. He was familiar with Buddhist teachings from a young age. At the age of nine, he lost his parents in war. He wove thorny branches to support his grandparents. His grandparents also died in the chaos of war. He aspired to become a monk and took refuge with Master Jian of Dayun Temple in his county. After tonsure, he began studying the scriptures. He obtained ordination through the new grace of Emperor Hongwu. He entered Bianliang and relied on Gufeng, deeply studying the tenets of the Huayan school, widely mastering the treatises on Consciousness-only and the Hundred Dharmas. His understanding was thorough, and his mind was enlightened, earning him the admiration and respect of the community. Thus, he received the title 'Dharma Master'. Emperor Taizong learned of him and dispatched a court official to summon him to Nanjing. He was questioned in detail about the profound meaning of the 'Śūraṅgama Sūtra', and his responses pleased the Emperor, who bestowed upon him a purple robe.
。命住天界寺。選俊秀僧徒從學。更 命于靈谷率高僧。篹修三藏法數。及隨 駕之北京。居海印寺。被 詔。領袖天下僧眾。于大明門外。修普度大齋。越月。演說三聚凈戒。利益幽顯。其斛頂幡竿。並放異光。 賜璽書金襕衣。升左覺義。總督海內文學儒士高僧。于海印經館。較大藏經。因奏。刊行藏教。以輔治化。當述諸序。昭示遐遠。 上從之。親制經序十三篇。佛菩薩贊䟦十二篇。 召至香殿賜坐。賜梵相釋迦。刻絲觀音。水晶數珠。七佛之偈。 諭曰。依是修行。升左闡教。而先後遭遇。凡十七載。 洪熙改元 仁宗皇帝淘汰教職。唯師獨膺嘉獎。 來曰。佛氏以能仁為教。化導愚類。以陰翊皇度。利安庶品。總教事者。必在得人。不以輕授。爾左闡教慧進。究明宗旨。嚴潔戒行。簡授茲任。修習彌勤。朕用爾嘉錫之來命。爾其益懋精進。振乃宗風。以稱朕命。欽哉。 宣德紀元 宣宗皇帝。待以國老。 賜毗盧冠織金磨衲。 詔于內翰。因多官並僧眾。對寫金字華嚴般若寶積涅槃四大部經。尚膳供饌飲竣事。灌頂凈覺大國。師奏請隆善開。講楞嚴會解。聽受緇素萬餘指。年彌高德彌邵。耳。目清明。顏貌奇古。性直而儉。道舊榮國恭靖姚公國師。譯主光公。講經隱峰琮公。獨芳蓮公。月庭朗公。手度高
【現代漢語翻譯】 現代漢語譯本：奉命住在天界寺，挑選俊秀的僧人作為學生。又奉命在靈谷寺率領高僧，編纂修訂《三藏法數》。之後隨從皇上前往北京，住在海印寺。被皇上詔令，統領天下僧眾，在大明門外舉辦普度大齋。過了一個月，演說三聚凈戒，利益顯隱二界。當時斛頂幡竿，都放出奇異的光芒。皇上賜予璽書和金襕衣，晉升爲左覺義，總督海內文學儒士和高僧，在海印經館校對《大藏經》。因此上奏，刊行藏教，以輔助治理教化。應當撰寫各種序言，昭示遠方。皇上聽從了他的建議，親自撰寫經序十三篇，佛菩薩贊跋十二篇。皇上召見他到香殿賜座，賜予梵相釋迦像、緙絲觀音像、水晶數珠、七佛偈。皇上告誡說：『依照這些修行。』晉升爲左闡教。前後遭遇這些事情，總共十七年。 洪熙元年，仁宗皇帝裁減教職，唯獨慧進受到嘉獎。皇上下旨說：『佛以能仁為教義，化導愚昧之人，以暗中輔助皇家的法度，使百姓安樂。總管佛教事務的人，必須是得當的人選，不可輕易授予。你，左闡教慧進，深入研究佛法宗旨，嚴守戒律，所以特別授予你這個職位。希望你更加勤奮地修行，朕將用嘉獎來肯定你的功績。你更要努力精進，振興你的宗風，以不辜負朕的命令。欽佩啊！』 宣德年間，宣宗皇帝以對待國老的禮儀對待慧進。賜予毗盧冠和織金磨衲。皇帝下詔在內翰府，由眾多官員和僧眾一起，對寫金字《華嚴經》、《般若經》、《寶積經》、《涅槃經》四大部經典。尚膳司供應齋飯完畢后，灌頂凈覺大國師奏請在隆善寺開講《楞嚴經》，聽講的僧俗有一萬多人。慧進年齡越高，德行越受人敬仰。耳聰目明，容貌奇特古樸，性格耿直而節儉。他的道友有榮國恭靖姚公國師（指姚廣孝），譯主光公，講經隱峰琮公，獨芳蓮公，月庭朗公。親自度化的高僧有……
【English Translation】 English version: He was ordered to reside at Tianjie Temple, selecting handsome and intelligent monks as students. Furthermore, he was ordered to lead eminent monks at Linggu Temple to compile and revise the 'Tripiṭaka Dharma Numbers' (Sānzàng Fǎshù 三藏法數, a catalogue of Buddhist terms). Subsequently, he accompanied the Emperor to Beijing, residing at Haiyin Temple. He was summoned by imperial decree to lead the monastic community of the realm in performing a Universal Salvation Grand Feast (Pǔdù Dàzhāi 普度大齋, a Buddhist ritual for universal salvation) outside the Daming Gate. After a month, he expounded the Threefold Pure Precepts (Sān jù jìngjiè 三聚淨戒, the three categories of precepts in Mahayana Buddhism), benefiting both the visible and invisible realms. At that time, the banner poles atop the hú (斛, a type of container) emitted extraordinary light. The Emperor bestowed upon him an imperial edict and a golden kasaya (Jīnlán yī 金襴衣, a robe worn by Buddhist monks), promoting him to Left Juéyì (左覺義, a Buddhist ecclesiastical title). He was appointed to oversee the literary scholars, Confucian scholars, and eminent monks within the realm at the Haiyin Sutra Library, collating the Great Treasury of Scriptures (Dàzàngjīng 大藏經, the Chinese Buddhist canon). Consequently, he requested the publication of the Tibetan teachings to assist in governance and edification, and that various prefaces should be written to proclaim them far and wide. The Emperor heeded his advice, personally composing thirteen scripture prefaces and twelve eulogies and postscripts for Buddhas and Bodhisattvas. He was summoned to the Fragrant Hall, granted a seat, and bestowed with a Brahma-faced Shakyamuni image, a silk tapestry Guanyin image, crystal rosary beads, and the verses of the Seven Buddhas. The Emperor instructed him, saying, 'Practice according to these.' He was promoted to Left Chǎnjiào (左闡教, another Buddhist ecclesiastical title). He encountered these events over a period of seventeen years. In the first year of the Hongxi reign, Emperor Renzong eliminated many ecclesiastical positions, but only Huìjìn (慧進, the monk's name) received commendation. The Emperor issued an edict, saying, 'Buddhism takes benevolence as its teaching, guiding the ignorant and assisting the imperial rule in secret, bringing peace to the common people. The one who manages Buddhist affairs must be a suitable person and should not be appointed lightly. You, Left Chǎnjiào Huìjìn, have deeply studied the tenets of Buddhism and strictly observed the precepts, therefore, I specially grant you this position. I hope you will practice even more diligently, and I will use rewards to affirm your merits. You should strive to be more diligent and revitalize your sect, so as not to fail my command. Respect this!' During the Xuande era, Emperor Xuanzong treated Huìjìn with the respect due to a state elder. He bestowed upon him a Vairocana crown and a gold-embroidered monk's robe. The Emperor decreed that in the Inner Secretariat, numerous officials and monks should together transcribe the four major scriptures in golden characters: the Avataṃsaka Sūtra (Huáyán jīng 華嚴經), the Prajñā Sūtra (Bōrě jīng 般若經), the Ratnakūṭa Sūtra (Bǎojī jīng 寶積經), and the Nirvana Sūtra (Nièpán jīng 涅槃經). After the Imperial Kitchen provided vegetarian meals, the Guanding Jingjue Great National Teacher (灌頂淨覺大國師, an honorific title) requested to open the Shurangama Assembly (Léngyán huì 楞嚴會, a gathering for studying the Shurangama Sutra) at Longshan Temple to lecture on the Shurangama Sutra (Léngyán jīng 楞嚴經), with over ten thousand monks and laypeople listening. The older Huìjìn became, the more his virtue was revered. His ears were sharp, his eyes were clear, his appearance was peculiar and ancient, and his nature was upright and frugal. His Dharma friends included the Rongguo Gongjing Yao Gong National Teacher (榮國恭靖姚公國師, referring to Yao Guangxiao 姚廣孝), the translator Master Guang, the lecturer Yin Feng Cong Gong, Du Fang Lian Gong, and Yue Ting Lang Gong. The eminent monks he personally ordained included...
弟。左闡教兼大興隆住山廣通。萬佛住山廣辯。雞鳴住山廣載。戒壇宗師廣嚴。學徒。左善世廣議。右覺義廣銘。承 旨講經道深。余不盡舉。而其世壽八十有二。僧臘七十有三。于正統元年閏六月。示寂于慶壽丈室。訃聞。上遣禮部諭祭。茶毗于阜城。舍利靈骨。立塔于渾河之西。 來賜萬佛山之原。以褒異焉。
一如傳(附能義)
一如。字一庵。既老別號退翁。上虞孫氏子也。年十三辭父母。𨽻長慶為僧。從具庵玘公。于吳山寶奎寺。礪志所業。祁寒盛暑不少懈。一義之未徹。一疑之未釋。必究竟乃已。攻苦𠿉淡。逾久逾篤。遂深造閫奧 洪武十八年。出世住松江崇慶。進住蘇之北禪。緇素歸化者日眾。二十七年。南洲洽公。掌僧錄司。兼主大報恩寺。延師為都講。時清理釋教。庶務叢脞。洽公酬應上下。而講演不廢。蓋資于師為多。二十八年住杭州天竺靈山寺。三十一年。住上竺。益以振宗啟后為己任。而從學者益眾。 永樂初。退處大報恩寺。以法華如來奧旨所寓。非學者所易入。乃集眾說為之注。太子少師姚公。為序之。且稱如公兩浙一人。 上嘗覽之。獎諭再三。加以厚賚。十二年被召。纂修大藏經。而師總其事。授僧錄司右覺義。既升右闡教。 洪熙元年三月。示寂于京師海印寺。春秋
【現代漢語翻譯】 現代漢語譯本： 弟子有左闡教兼大興隆寺住持廣通（法號），萬佛寺住持廣辯（法號），雞鳴寺住持廣載（法號），戒壇宗師廣嚴（法號）。學徒有左善世廣議（法號），右覺義廣銘（法號）。（廣議）奉旨講經，道行深厚。其他（弟子）不一一列舉。他世壽八十二歲，僧臘七十三年，于正統元年閏六月在慶壽丈室圓寂。訃告上達朝廷，皇上派遣禮部官員諭祭，在阜城火化。舍利靈骨被安放在渾河西邊的塔中，這是皇上爲了褒獎他的功績，特賜萬佛山作為墓地。
一如傳（附能義）
一如（法號），字一庵，晚年自號退翁，是上虞孫氏之子。十三歲辭別父母，隸屬於長慶寺為僧，師從具庵玘公，在吳山寶奎寺刻苦學習。無論嚴寒酷暑，從不懈怠。對於一個義理沒有徹底理解，一個疑問沒有得到解答，必定追究到底。吃苦耐勞，愈久愈堅定。於是深入佛法精髓。洪武十八年，出任松江崇慶寺住持，后又擔任蘇州北禪寺住持，皈依的僧人和俗人日益增多。洪武二十七年，南洲洽公掌管僧錄司，兼任大報恩寺住持，邀請一如擔任都講。當時清理佛教事務，各種事務繁雜，洽公周旋于上下，但講經說法沒有停止，這大多得益於一如的幫助。洪武二十八年，擔任杭州天竺靈山寺住持。洪武三十一年，擔任上竺寺住持，更加以振興宗門、啟迪後學為己任，因此跟隨他學習的人更多了。永樂初年，退居大報恩寺，認為《法華經》如來奧妙的旨意，不是學者容易領悟的，於是彙集各家之說為之作注。太子少師姚公為之作序，並且稱讚一如是兩浙地區第一人。皇上曾經閱讀此書，多次嘉獎，並給予豐厚的賞賜。永樂十二年，被召入京，纂修大藏經，一如總管此事，被授予僧錄司右覺義，后升爲右闡教。洪熙元年三月，在北京海印寺圓寂，享年（春秋）
【English Translation】 English version: Disciple: Zuo Chanjiao concurrently Abbot of Daxinglong Temple, Guangtong (Dharma name); Abbot of Wanfo Temple, Guangbian (Dharma name); Abbot of Jiming Temple, Guangzai (Dharma name); Vinaya Master Guangyan (Dharma name). Students: Zuo Shanshi Guangyi (Dharma name); Right Jueyi Guangming (Dharma name). (Guangyi) received an imperial decree to lecture on scriptures, with profound Dharma practice. Others (disciples) are not listed one by one. He lived to the age of eighty-two, with seventy-three years as a monk. In the sixth lunar month of the first year of the Zhengtong era, he passed away in the Qingshou Abbot's room. The obituary reached the court, and the emperor sent officials from the Ministry of Rites to offer sacrifices. He was cremated in Fucheng. The relics and spiritual bones were placed in a pagoda west of the Hun River. This was because the emperor bestowed Wanfo Mountain as a burial place to commend his merits.
Biography of Yiru (with Nengyi)
Yiru (Dharma name), styled Yian, and known as Tuiong in his later years, was a son of the Sun family of Shangyu. At the age of thirteen, he bid farewell to his parents and became a monk at Changqing Temple, studying under Master Juan Qi of Juan Hermitage at Baokui Temple on Wu Mountain. He studied diligently, never slacking off regardless of the severe cold or heat. If he did not thoroughly understand a principle or resolve a doubt, he would pursue it to the end. He endured hardship and lived a simple life, becoming more steadfast over time. Thus, he deeply penetrated the essence of Buddhism. In the eighteenth year of the Hongwu era, he became the abbot of Chongqing Temple in Songjiang, and later the abbot of Beichan Temple in Suzhou, with an increasing number of monks and laypeople converting. In the twenty-seventh year of the Hongwu era, Nanzhou Qia Gong, who was in charge of the Sangha Registry and concurrently the abbot of Dabaon Temple, invited Yiru to serve as the chief lecturer. At that time, Buddhist affairs were being reorganized, and various matters were complex. Qia Gong dealt with superiors and subordinates, but his lectures did not cease, which was largely due to Yiru's assistance. In the twenty-eighth year of the Hongwu era, he became the abbot of Lingyin Temple on Tianzhu Mountain in Hangzhou. In the thirty-first year of the Hongwu era, he became the abbot of Shangzhu Temple, taking it as his responsibility to revitalize the sect and enlighten future generations, so more people followed him to study. At the beginning of the Yongle era, he retired to Dabaon Temple, believing that the profound meaning of the Tathagata in the 'Lotus Sutra' was not easily understood by scholars, so he compiled various interpretations and wrote a commentary. Grand Preceptor of the Crown Prince, Yao Gong, wrote a preface for it, praising Yiru as the foremost person in the two Zhe regions. The emperor once read this book, praised it repeatedly, and bestowed generous rewards. In the twelfth year of the Yongle era, he was summoned to the capital to compile the Tripitaka, with Yiru overseeing the matter. He was awarded the title of Right Jueyi of the Sangha Registry, and later promoted to Right Chanjiao. In the third month of the first year of the Hongxi era, he passed away at Haiyin Temple in Beijing, at the age of (春秋).
七十有四。坐六十一夏。阇維。舌本不壞。塔而藏焉。
能義者。四明人。與如同時。道望亦相等。埒皆為僧錄司官。受知于 皇上。楊東里序如塔云。吾行四方。所遇其人。器識論議。偉然出乎眾人。而汲汲以修。廢舉墜光。大師門為任者。亦不少矣。則豈獨昔之時為然或。而求夫淵然。其存泊然。其行望之如無能。即之而有味者。蓋在昔已不多得。亦何獨於今也。 太宗皇帝。臨御四方之名高僧。皆嘗入覲。而 聖心所重者。獨四明之能義。會稽之一如。噫。是豈偶然哉。又云。二師。恂恂溫恭。言若不出口。如。深於法華。義。深於楞嚴。
大同師傳
大同。一云其字。號別峰。越之上虞王氏子。世推簪纓之族。父有樵。母陳氏。妊師已十月。父見龐眉僧。振錫而行。問僧來自何所。曰。崑崙山也。竟排闥而入。父急追之。寂然無有也。暨出。聞房中兒啼聲。笑曰。兒豈向來浮屠也。幼極俊爽。覽諸載籍。輒會其玄奧。父授以辭章之訣。握筆翩翩。輒有可觀。遂以纘承家學屬之。母獨嘆曰。是子。般若種也。可俾其纏繞塵勞乎。命舍家入會稽崇勝寺。從僧貴游。已而剃落。受菩薩戒。會春谷講經景德師。復往依之。獲受五教儀玄談二書。又謁懷古肇師。受四種法界觀。懷古春谷。皆南山大弟
【現代漢語翻譯】 現代漢語譯本： 七十四歲圓寂，僧臘六十一夏。荼毗（dú pí，焚燒）后，舌根不壞，建塔安葬。
能義（Nengyi），四明（Siming，今寧波）人，與如（Ru）同時代，道行和聲望也相當。兩人都曾擔任僧錄司的官員，受到皇上的賞識。楊東里（Yang Dongli）在如（Ru）的塔銘序文中寫道：『我走遍四方，所遇到的人，器識和議論，卓然超群，而且勤奮修行，復興衰敗的事業，大師門下能夠擔當重任的人，也不在少數。難道只有過去是這樣嗎？』 那些深沉淵博，心境淡泊，行為讓人覺得平淡無奇，但接觸后卻覺得意味深長的人，過去就不容易得到，又何止是現在呢？太宗皇帝（Taizong Emperor）時期，各地聲名遠揚的高僧，都曾入朝覲見，而皇上所器重的，唯獨四明（Siming）的能義（Nengyi），會稽（Kuaiji，今紹興）的如（Ru）。唉！這難道是偶然的嗎？』 又說：『二位大師，謙遜溫和，說話輕聲細語。如（Ru）精通《法華經》，義（Yi）精通《楞嚴經》。』
大同（Datong）禪師傳
大同（Datong），有人說這是他的字，號別峰（Biefeng），是越州上虞（Yuezhou Shangyu，今浙江上虞）王氏的兒子，王家世代都是顯貴家族。他的父親叫有樵（Youqiao），母親是陳氏（Chen）。懷他十個月的時候，父親看見一個眉毛很長的僧人，拄著錫杖行走。父親問僧人從哪裡來，僧人說：『崑崙山（Kunlun Mountain）』。說完就推門而入。父親急忙追趕，卻什麼也沒看見。等到出來，聽到房中嬰兒的啼哭聲，笑著說：『這孩子難道是剛才的浮屠（fú tú，和尚）嗎？』 大同（Datong）從小就聰明過人，閱讀各種書籍，總能領會其中的玄妙之處。父親教他寫作的訣竅，他提筆揮灑，常常寫出精彩的文章。於是父親想讓他繼承家學。母親卻嘆息說：『這個孩子，是般若（bō rě，智慧）的種子啊，怎麼能讓他被塵世的煩惱纏繞呢？』 於是命他捨棄家庭，進入會稽（Kuaiji，今紹興）的崇勝寺，跟隨僧人貴游（Guiyou）。不久就剃度出家，受了菩薩戒。後來遇到春谷（Chungu）講經的景德（Jingde）禪師，又去依止他，獲得了五教儀（Wujiaoyi）和玄談（Xuantan）二書。又拜謁懷古（Huaigu）肇（Zhao）禪師，學習四種法界觀（Sizhong Fajieguan）。懷古（Huaigu）和春谷（Chungu），都是南山（Nanshan）律師的大弟子。
【English Translation】 English version: He passed away at the age of seventy-four, with sixty-one years of monastic life. After cremation (Dharmakaya), his tongue remained intact, and a pagoda was built to enshrine it.
Nengyi (Nengyi, person's name), a native of Siming (Siming, present-day Ningbo), was a contemporary of Ru (Ru, person's name), and their virtue and reputation were comparable. Both served as officials in the Sangha Registry and were appreciated by the Emperor. Yang Dongli (Yang Dongli, person's name) wrote in the preface to Ru's (Ru, person's name) pagoda inscription: 'I have traveled far and wide, and among the people I have met, their talent and discourse stand out, and they diligently cultivate themselves, reviving what has declined. There are many disciples of the master who can take on important responsibilities. Is it only the past that is like this?' Those who are profound and deep, whose minds are tranquil, and whose actions seem ordinary but are full of meaning upon closer acquaintance, were rare in the past, let alone now. During the reign of Emperor Taizong (Taizong Emperor, emperor's title), eminent monks from all over the country were summoned to the court, but the Emperor valued only Nengyi (Nengyi, person's name) of Siming (Siming, place name) and Ru (Ru, person's name) of Kuaiji (Kuaiji, place name). Alas! Is this merely a coincidence?' He also said: 'The two masters are humble and gentle, speaking softly. Ru (Ru, person's name) was proficient in the Lotus Sutra, and Yi (Yi, person's name) was proficient in the Shurangama Sutra.'
The Biography of Master Datong (Datong, person's name)
Datong (Datong, person's name), some say it was his courtesy name, his style name was Biefeng (Biefeng, style name), was the son of the Wang family of Shangyu (Shangyu, place name) in Yuezhou (Yuezhou, place name), a family of prominent officials for generations. His father was named Youqiao (Youqiao, person's name), and his mother was Madam Chen (Chen, family name). When she was pregnant with him for ten months, his father saw a long-browed monk walking with a staff. The father asked the monk where he came from, and the monk said: 'Kunlun Mountain (Kunlun Mountain, place name)'. Then he pushed open the door and entered. The father hurriedly chased after him, but saw nothing. When he came out, he heard the sound of a baby crying in the room, and he laughed and said: 'Is this child the same as the wandering monk (Buddhist monk) just now?' Datong (Datong, person's name) was exceptionally intelligent from a young age, and when he read various books, he could always understand their profound meaning. His father taught him the secrets of writing, and when he picked up a pen, he often wrote remarkable articles. So his father wanted him to inherit the family's scholarship. But his mother sighed and said: 'This child is a seed of Prajna (Prajna, wisdom), how can we let him be entangled in the troubles of the world?' So she ordered him to leave home and enter Chong Sheng Temple (Chong Sheng Temple, temple name) in Kuaiji (Kuaiji, place name), and follow the monk Guiyou (Guiyou, person's name). Soon he was tonsured and received the Bodhisattva precepts. Later, he met Master Jingde (Jingde, person's name) of Chungu (Chungu, person's name) who was lecturing on the scriptures, and he went to rely on him, and obtained the two books Wujiaoyi (Wujiaoyi, book name) and Xuantan (Xuantan, book name). He also visited Master Zhao (Zhao, person's name) of Huaigu (Huaigu, person's name), and learned the Four Dharmadhatu Contemplations (Sizhong Fajieguan). Huaigu (Huaigu, person's name) and Chungu (Chungu, person's name) were both great disciples of the Nanshan (Nanshan, place name) Vinaya Master.
子。深於華嚴之學者也。師天分既高。又加精進之功。凡清涼一家疏章。悉攝其會通。而領其樞要。義趣消融。智光發現。識者心服之。春谷升主寶林華嚴教院。召師謂曰。子學精且博矣。恐滯於心胸。以成粗執。曷從事思惟。修以刬滌之乎。師即出錢塘。見佛智熙禪師。于慧日峰下。舊所記憶者。一切棄絕。唯存孤明。耿耿自照。如是者。閱六暑寒。佛智嘉其有成。欲縻以上職。不聽而去。俄上天目山。禮普應本禪師。普應見已。期之如佛智。師將久留。普應曰。賢首之宗。日遠而日微矣。子之器量。足以張大之。毋久淹乎此也。為贊清涼像而遣之。師喜曰。吾今始知萬法皆本一心。不識孰為禪那。而孰為教乘。內外自此空矣。亟還寶林見春谷。且告之故。春谷曰。可矣。乃命之司賓。尋升上座。當時相從者。皆宏偉之龍象。師為分講雜華玄門。會要統宗。必極其所言。宋故官徐天祐王易簡。聞之。相與崇獎莫置。聲光煥著。五尺童子。皆能知其名。郡守范侯某。憐春谷僧臘已高。風之使讓其席。師毅然不答。侯設伊蒲供。延師親與之語。師曰。有是哉。所貴乎道者。在明師弟子之分。垂訓後人。茍乘其耄。而攘其位。豈人之所為乎。明公縱愛我厚。名義不可犯也。侯不覺離席。把師臂曰。別峰誠非常人也。元延祐
初。始用薦者。出世蕭山凈土寺。師自念。圭峰以來。累葉相承。其間或絕或續。系執法者之賢否。遂發弘誓。力持大法。晨講夕演。雖至於勞勚。弗敢少懈。天曆初。朝廷新設廣教都總管府。遴選名山主僧。一歸至公。升師住景德。重紀至元中。行宣政院。遷主嘉禾之東塔。師不赴。時宰臣領院事。乃改寶林。寶林清涼肄業之地。人咸為師榮。師固守謙退。遲迴不上。州牧。邑尹。山林友社。交疏延請。亦不允。至第二疏。始投袂而起。仿終南山草堂故事。建高齋。辟幽舍。招徠俊乂。浙水東西。莫不擔簦躡屩。爭集輪下。師竭忱開授。比景德為尤勤。法席之盛。不減東山。時至正初。順帝。御宣文閣。近臣。有以師之道行聞者。帝嘉之。特賜金襕伽黎衣。帝師大寶法王。亦俾以六字師號。隱然作鎮江南。宗門恒倚之為重。狀元忠介公泰不華守越。病旱無以禳。僉謂。非師不可。師為爇香臂上。以請雨。即澍。師蒞事一紀余。以疾固辭。堅臥崇福庵中。而時事日棘。師因退處瞻博迦室。年垂乃八十矣。 皇明御極。四海更化。設無遮大會於鐘山。名浮屠咸應詔集 闕下。入見於武樓。獨免師拜跽之禮。命善世院護視之。次日復 召。賜食禁中。及還復有白金之賜。洪武二年冬十二月。得疾久不瘳。口占辭眾語。端坐
而蛻。寔三年春三月十日也。世壽八十一。僧臘六十五。越七日。遵治命就城南竹山。準法阇維。收餘燼瘞焉。其嗣法分佈列剎者。則妙心大衍。臬亭善現。高麗若蘭。景德仁靜。姜山明善。延壽師顗。南塔國琛。福城大慧。景福性澄。妙相道偁。法雲道悅。小寶□日益。凈土梵翱也。師神宇超邁。伏犀插腦。長身而玉立。美談吐。遇王公貴人輕重教門者。發論兗兗弗休。其挺己衛道。理或不直。雖斧锧在前。不少挫其氣。中歲稍涉魔事。至中之以危法。師不顧。下帷卻掃。日味華嚴。其人一旦自斃。然其游心文。翰賓接賢。公卿燕饗贐遺。唯恐不盡其意。永康胡公長孺。吳興趙文敏公孟頫。巴西鄧文肅公文原。長沙歐陽文公玄烏。傷黃文獻公溍武。威余忠宜公闕。咸樂與師交。函詩往來。無虛歲。晚歲與安陽韓莊節公性。李著作孝光。唱酬於水光山色間。尤極其情趣。扶植他宗。無塵毛猜忌。聞其賢也。斂衽不暇。斷江恩師少林學也。薦之主天衣。天岸濟師臺衡教也。挽之尸圓通。至於甄別人品。摩厲後進。三宗屢得其人。古林茂師之主保寧。馭下過嚴。楚僧無賴者數人。將愬之於公府。師偶遇于旅邸。設豐食食之。從容謂曰。吾雖不識古林。聞其為禪林名德。子等將不利之。君子以為何如人。不如且已。否則恐罹
大咎也。眾沉吟良久。稽首列拜而去。事遂寢。師性至孝。自恨蚤喪父。養母純至。及亡。春秋祭禮無闕。且請名臣書父母群行。樹碑于墓。生平無躁進意。高麗沈王。遣參軍洪瀹。施大藏經於二浙。瀹自負通內外典。不復下人。入越見師。茫然如有失。力言于王。邀公游燕都。將振拔之。過吳。辭以疾而還。持律甚嚴。不敢違越。撫世酬物。終始如一。不以久近為礙。而散其誠。逮革代之後。囊無一錢。唯存書史五千卷。盡散其徒之能文者。著述頗多。未脫稿。輒為人持去。其外集曰天柱稿。錄師自製詩文。曰寶林編。額聚古今人。為寺所作者也。嗚呼。賢首之宗。不振久矣。凜乎若九鼎一絲之懸。師獨能撐支震耀。使孤宗。植立於十餘傳之後。凡五十年。非賢者。其能致是乎。
華嚴菩薩．松堂老人傳
正順。蔚州高氏子。初為臺山壽寧用公行童。圓具后。結廬深樹間。屏絕諸緣。唯讀華嚴經。數滿千部。常入華嚴觀。一夕入觀。聞空中聲曰。和吞山水少會風雲。從是有契入覺。行住坐臥。了無一物為障礙。無一念為起滅。身心蕩然。與法界合。為人演說。言如涌泉。皆契法界深義。因於嶺頭。建大閣。閣下為海水。出大蓮華。華上坐毗盧遮那佛滿月像。每對佛入觀。五七日方起。故人以華嚴菩薩稱
【現代漢語翻譯】 現代漢語譯本： 這是極大的過失啊。』眾人沉默了很久，叩頭行禮后離去，這件事就這樣擱置了。這位法師天性至孝，因為早年喪父而感到遺憾，侍奉母親非常孝順周到。母親去世后，春秋祭祀的禮節從不缺席，並且請名臣撰寫父母的生平事蹟，在墓前立碑。他一生沒有急躁冒進的想法。高麗的沈王派遣參軍洪瀹（官名）將大藏經贈送給浙東浙西一帶。洪瀹自認為精通內外典籍，不願屈尊下人。進入越地拜見法師后，茫然若有所失。極力向沈王推薦，邀請法師到燕都遊歷，想要提拔他。法師路過吳地時，以生病為理由推辭返回。他持戒非常嚴格，不敢違越。對待世事酬答事物，始終如一，不因為時間長短而有所阻礙，散發他的誠心。等到改朝換代之後，口袋裡沒有一文錢，只剩下書史五千卷。全部贈送給他的門徒中擅長寫作的人。他的著作很多，沒有脫稿，就被別人拿走了。他的外集叫做《天柱稿》，收錄法師自己創作的詩文。叫做《寶林編》，收集古今人為寺廟所作的文章。唉！賢首宗（佛教宗派名）已經很久沒有振興了，危如九鼎一絲懸掛。法師獨自能夠支撐震動光耀，使得孤立的宗派，在十餘傳之後仍然能夠屹立。不是賢者，怎麼能夠做到這樣呢？
華嚴菩薩．松堂老人傳
正順（人名），是蔚州高氏的兒子。起初在臺山壽寧寺做用公（法號）的行童。圓滿受戒后，在深山樹林間結廬而居，斷絕一切外緣，只讀《華嚴經》。讀滿一千部。經常進入華嚴觀。一天晚上入觀時，聽到空中有聲音說：『和吞山水少會風雲。』從此有了契悟覺入。行走坐臥，沒有一物成為障礙，沒有一念生起或滅去。身心空蕩蕩的，與法界融合。為人演說佛法，言語如涌泉一般，都契合法界深奧的含義。因此在嶺頭，建造大閣。閣下是海水，涌出大蓮華，蓮華上坐著毗盧遮那佛（佛名）的滿月像。每次對著佛像入觀，五七天才能出定。所以人們用華嚴菩薩來稱呼他。
【English Translation】 English version: This is a great fault.' The assembly remained silent for a long time, then bowed and departed, and the matter was dropped. The Master was by nature extremely filial, regretting his early loss of his father, and served his mother with utmost devotion. After her death, he never missed the spring and autumn sacrificial rites, and he commissioned famous officials to write about his parents' lives and erected a stele at their graves. Throughout his life, he had no desire for hasty advancement. King Shen of Goryeo sent Military Advisor Hong Yue (official title) to donate the Tripitaka to the Zhejiang region. Hong Yue, confident in his knowledge of both internal and external scriptures, was unwilling to humble himself before others. Upon meeting the Master in Yue, he was bewildered and felt as if he had lost something. He strongly recommended the Master to the King, inviting him to visit Yandu, hoping to promote him. Passing through Wu, the Master declined due to illness and returned. He adhered to the precepts strictly, daring not to violate them. He treated worldly affairs and responded to things consistently, never hindered by the passage of time, and radiated his sincerity. After the change of dynasties, he had not a single coin in his pocket, only five thousand volumes of books and histories remained. He gave them all to his disciples who were skilled in writing. He authored many works, but before they were completed, they were taken away by others. His collected works were called 'Tian Zhu Drafts,' which included the Master's own poems and essays. Another collection, called 'Bao Lin Compilation,' gathered writings by people of ancient and modern times for the temple. Alas! The Huayan School (name of a Buddhist school) has not flourished for a long time, precarious as a thread hanging from the Nine Tripod Cauldrons. The Master alone was able to support and revitalize it, allowing the isolated school to stand firm after more than ten generations. If not for a virtuous one, how could he have achieved this?
Huayan Bodhisattva. Biography of Elder Songtang
Zhengshun (personal name) was the son of the Gao family of Weizhou. Initially, he served as an attendant for Yong Gong (Dharma name) at Shouning Temple on Mount Tai. After completing his ordination, he built a hut among the deep trees, severing all external connections, and only read the Avatamsaka Sutra. He read it a thousand times. He often entered Huayan contemplation. One night, while in contemplation, he heard a voice in the air saying, 'Harmoniously swallowing mountains and rivers, rarely meeting wind and clouds.' From then on, he had a realization and awakening. Walking, standing, sitting, and lying down, nothing became an obstacle, and no thought arose or ceased. His body and mind were empty and vast, merging with the Dharmadhatu. When he expounded the Dharma to others, his words flowed like a spring, all in accordance with the profound meaning of the Dharmadhatu. Therefore, on the ridge, he built a large pavilion. Below the pavilion was the sea, from which emerged a large lotus flower, upon which sat a full-moon image of Vairocana Buddha (name of a Buddha). Each time he entered contemplation facing the Buddha image, it would take five to seven days for him to emerge from samadhi. Therefore, people called him Huayan Bodhisattva.
之。而不敢名。成宗聞師名。三召不起。就授五路總攝之職。固辭不受。臨終謂眾曰。無盡剎海。不離當處。妄情未瞥。悟入無時。門人法忍曰。未審。師今向甚麼處去。師喚忍阇黎。忍喏。師云。虛空剖出一莖骨。言訖恬然而化。是日。靈幾上有龍瑞。五彩飛光燭庭宇。移時乃歇。停三日化火自焚。門人拾舍利。建塔藏之。
松堂。名文才。字仲華。隴西楊氏子。少孤。事母以孝聞。博學能文。作慧燈集。釋賢首疏。又著懸談詳略五卷。肇論略疏三卷。皆內據佛經。外援儒老。曲盡弘揚之妙。嘗庵居松間。人稱松堂老人。一日出庵不歸。弟子跡而得之松間。師冥然抬目曰。吾方安逸。汝何遽至。弟子曰。師坐已三日矣。既而成宗特旨。建大萬聖祐國寺于臺山。為師闡道之所。演化數年。大德中。示寂。荼毗獲舍利百餘顆。聞于朝。詔沙門問之。有法洪者。對曰。和氣之浹。蒸為菌芝。精誠所至。其理或然。故萇弘死忠。其血成碧。況道與神會。頤養之至者乎。夫朽敗之餘。標異於煙滅。灰飛之際。豈非行業堅白神氣凝結者歟。上嘉其論。來為塔藏本寺。封邽國公。
士璋法師傳
士璋。字原璞。海寧王氏子。伏犀貫頂。目光外射。自幼即決去葷膻弗御。即御輒嘔逆不能勝。日取天竺典習讀之。識
【現代漢語翻譯】 現代漢語譯本：他不敢自稱其名。成宗皇帝聽聞他的名聲，多次召見他，但他都沒有應召。於是成宗皇帝授予他五路總攝的職位，他堅決推辭不接受。臨終時，他對眾人說：『無盡的剎土世界，不離當下之處。妄想之情尚未顯現，開悟證入就沒有時間。』他的弟子法忍問：『不知老師現在要到什麼地方去？』老師呼喚法忍阇黎，法忍應諾。老師說：『虛空中剖出一根骨頭。』說完就安詳地圓寂了。當天，靈座上有龍的祥瑞，五彩的光芒照亮了庭院，過了很久才消失。停放三天後，化為火焰自焚。門人拾取捨利，建造佛塔來安放。 松堂，名叫文才，字仲華，是隴西楊氏的後代。他年少時就成了孤兒，以孝順母親而聞名。他博學多才，擅長寫作，著有《慧燈集》，註釋《賢首疏》，還著有《懸談詳略》五卷，《肇論略疏》三卷，這些著作都以內部的佛經為依據，外部引用儒家和道家的思想，詳盡地闡揚了佛法的精妙之處。他曾經在松樹間結廬而居，人們稱他為松堂老人。有一天，他走出庵后沒有回來，弟子們尋找他，在松樹間找到了他。松堂冥然地抬起眼睛說：『我正在安逸之中，你們為何這麼快就來了？』弟子們說：『老師已經坐了三天了。』之後，成宗皇帝特地下旨，在臺山建造大萬聖祐國寺，作為松堂闡揚佛法的地方。他在那裡演化了數年，在大德年間圓寂。火化后獲得了百餘顆舍利。這件事上報朝廷，皇帝下詔讓沙門詢問原因。有一個名叫法洪的人回答說：『和氣的交融，蒸騰為菌芝。精誠所至，其理或許就是這樣。所以萇弘爲了盡忠，他的血變成了碧玉。更何況是道與神會，頤養到了極致的人呢？朽敗之後，與煙滅不同，灰飛之際，難道不是行業堅定、神氣凝結的人嗎？』皇帝讚賞他的論述，於是為松堂在本寺建造佛塔安放舍利，追封為邽國公。 士璋法師傳 士璋，字原璞，是海寧王氏的後代。他天生伏犀貫頂，目光向外射出。從小就決定不吃葷腥，只要吃了就會嘔吐不止。每天都學習閱讀天竺的經典，很快就能夠理解。
【English Translation】 English version: He did not dare to call himself by name. Emperor Chengzong heard of his reputation and summoned him many times, but he did not respond. So Emperor Chengzong granted him the position of 'Overall Supervisor of the Five Routes,' which he firmly declined. On his deathbed, he said to the assembly: 'The endless Buddha-lands are not apart from this very place. Before deluded thoughts arise, there is no time to realize enlightenment.' His disciple Fa Ren asked: 'I don't know, Master, where are you going now?' The master called out to Dharma Master Ren, who responded. The master said: 'A bone is split out from the void.' Having said that, he passed away peacefully. On that day, there was an auspicious sign of a dragon above the spirit seat, and five-colored light illuminated the courtyard, which disappeared after a long time. After being laid out for three days, his body self-cremated into flames. The disciples collected the sharira (relics) and built a pagoda to enshrine them. Songtang, whose name was Wencai and courtesy name Zhonghua, was a descendant of the Yang family of Longxi. He became an orphan at a young age and was known for his filial piety towards his mother. He was erudite and skilled in writing, authoring the 'Collection of Wisdom Lamps,' commenting on the 'Commentary on the Garland Sutra,' and also writing five volumes of 'Detailed and Abridged Discussions on the Profound' and three volumes of 'Brief Commentary on the Treatise of Zhao.' These works were based internally on Buddhist scriptures and externally drew upon Confucian and Daoist thought, exhaustively expounding the wonders of the Dharma. He once lived in a hermitage among the pine trees, and people called him 'Old Man Songtang.' One day, he left the hermitage and did not return. His disciples searched for him and found him among the pine trees. Songtang raised his eyes in a daze and said: 'I am in peace, why have you come so quickly?' The disciples said: 'Master has been sitting for three days.' Later, Emperor Chengzong issued a special decree to build the Great Wansheng Youguo Temple on Mount Tai as a place for Songtang to expound the Dharma. He taught and transformed there for several years, and passed away during the Dade era. After cremation, more than a hundred sharira were obtained. This matter was reported to the court, and the emperor ordered the monks to inquire about the reason. A monk named Fa Hong replied: 'The intermingling of harmonious qi steams into fungus and mushrooms. Where sincerity reaches, the principle may be so. Therefore, Chang Hong died for loyalty, and his blood turned into jade. Moreover, what about those whose Dao and spirit meet, and whose nourishment reaches the ultimate? After decay, it is different from annihilation into smoke. At the moment of ashes flying, is it not because of firm conduct and the condensation of spiritual energy?' The emperor praised his argument, so he built a pagoda in the temple to enshrine Songtang's sharira and posthumously conferred him the title of Duke of Gui. Biography of Dharma Master Shizhang Shizhang, whose courtesy name was Yuanpu, was a descendant of the Wang family of Haining. He was born with a 'hidden rhinoceros' (伏犀) bone running through the top of his head, and his eyes shone outwards. From a young age, he resolved to abstain from meat and strong-smelling vegetables; whenever he ate them, he would vomit uncontrollably. He studied and read the scriptures of Tianzhu (天竺, ancient name for India) every day, and quickly understood them.
者曰。此釋子種也。十九始除鬚髮。尋稟持犯之說于某師。時我庵法師。自四明延慶。遷主武林上天竺。令譽隆洽。師將擔簦趨之。感異夢。師以為得法徴。心自喜。及見我庵。如舊相識。凡天臺大小部書。以次環授之。師志慮專一。饑則親釜鬵。以事烹飪。一飽而止。寒暑晝夜。若不知也。我庵之三吳。俾師遷丈室之西。以便飲食。逮遷。見白煙一抹起其寢所。則自㸑猶故也。我庵。陰鑒其勤。以遠大期之。我庵之門人。曰天心瑩素。高亢不服人。亦歆師之行約。共燈火。磨切詰難。極于毫絲。餘子皆望風而畏。稱為雙璧。元至正十三年。江南行宣政院。命主州之棲真寺。棲真與南天竺演福鄰。古稱教海。而大用才公。絕宗繼公。二大長者。皆在焉。師猶以學之未足。時往叩其所未至。凡部味教觀之奧。偏圓本跡之微。疇昔有疑而未徹者。二老無不條分縷析以喻之。師彈指嘆曰。佛法教藏。渺如煙海。固非獨善偏長所能究也。移主旌德教寺。法化大行。洪武初。以集慶虛席請師。唱揚接引。如旌德時。有過無弗及焉。未幾示寂。師所著書。多未脫稿。詩文有別錄數卷。
補續高僧傳卷第四 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第五
明吳郡華山寺沙門 明河
撰
義解篇
明 古庭學法師傳
善學。自號古庭。生儒家馬氏。傳華嚴之教於寶覺法師簡公。凡清涼大疏鈔。及圓覺楞嚴起信諸部。皆能融會甚深微妙之旨。遐邇嗜學之子。斂衽溯瞻。不翅卿雲德星。以獲一見為快。雖老師宿學。亦推之為人望。別傳教公。無言宣公。前後主報恩之席。皆欲攝受師為弟子。師笑曰。吾得法于寶覺。忍背之乎。力拒不聽。賦曹溪水四章以見志。尋還東林隱居。掌教者尊師之道。不容肥遁自逸。強主陽山之大慈。師植心平易。不屑沉溺專家。以殊戶異軌。為高理之所在。輒翻然從之。每升堂示眾曰。吾宗法界還源。非徒事于空言。能于禪定而獲證入者。乃為有得耳。既而又曰。吾早通法華。雖累入法華三昧。然長水璇問道于瑯瑘覺。又從靈光敏。傳賢首教。露光天臺之人也。古人為法乃爾。吾徒可專守一門乎。君子美其至公無我。一掃近代互相矛盾之陋。 皇明龍興。師將大弘賢首之教。以續物慧命。雖當儉歲。躬分衛以食眾。士民踵集。方思有所建置院僧。以官賦違期。當徙虔州。有司知師專任講道。欲與辯析之。師曰。吾為主僧。法當坐。敢累他人耶。遂毅然請行。或讓師為迂。師曰。宿業已定。不可逭也。行抵池陽馬當山。示疾而化。洪武庚戌四月也。
【現代漢語翻譯】 現代漢語譯本 撰
義解篇
明 古庭學法師傳
善學，自號古庭，生於儒家馬氏。他從寶覺法師簡公處學習華嚴之教。對於清涼大師的《大疏鈔》，以及《圓覺經》、《楞嚴經》、《起信論》等經典，都能融會貫通其中甚深微妙的旨意。遠近好學的後生晚輩，都整理衣襟，仰慕瞻望，不亞於見到卿雲和德星一樣，以能見他一面為榮。即使是資深的老師和學問家，也推崇他為眾望所歸。別傳教公、無言宣公，先後主持報恩寺，都想接納他為弟子。古庭法師笑著說：『我從寶覺法師那裡得法，怎能背叛他呢？』堅決拒絕不聽從。作《曹溪水》四章來表明心志。之後回到東林寺隱居。掌管佛教事務的人尊重他的道行，不允許他隱遁安逸，強行請他主持陽山的大慈寺。古庭法師心地平和謙遜，不屑於沉溺於專門研究，認為不同的門徑和方法，才是高深道理所在。於是欣然前往。每次升座向大眾開示說：『我宗的法界還源，不是隻在空談理論。能夠在禪定中獲得證悟的人，才算是有所得。』之後又說：『我早年通達《法華經》，雖然多次進入法華三昧，然而長水璇曾向瑯瑘覺請教，又從靈光敏那裡，學習賢首教。露光是天臺宗的人。古人為求法尚且如此，我們這些學徒可以只專守一個法門嗎？』君子讚美他至公無私，一掃近代互相矛盾的陋習。
明朝龍興之時，古庭法師將要大力弘揚賢首之教，以延續眾生的慧命。即使在歉收的年份，也親自乞食來供養大眾。士人和百姓紛紛聚集，正想有所建設寺院僧房。因為官府的賦稅逾期未交，應當遷往虔州。有關官員知道古庭法師專心講經說法，想要與他辯論分析這件事。古庭法師說：『我是住持僧，理應承擔責任，怎敢連累他人呢？』於是毅然請求前往。有人責怪他迂腐。古庭法師說：『宿世的業力已經註定，無法逃避。』在前往池陽馬當山的途中，示現疾病而圓寂。那是洪武庚戌年四月。
【English Translation】 English version Written by
Chapter on Explaining Meanings
Transmitted by Dharma Master Gu Ting Xue of the Ming Dynasty
Shanxue, styled himself Gu Ting, born into the Confucian Ma family. He learned the Huayan (Avatamsaka) teachings from Dharma Master Jian Gong of Baojue (Precious Enlightenment) Monastery. He was able to thoroughly understand the profound and subtle meanings of the 'Great Commentary' by Master Qingliang (Pure Cool), as well as the 'Yuanjue Jing' (Perfect Enlightenment Sutra), 'Lengyan Jing' (Shurangama Sutra), and 'Qixin Lun' (Awakening of Faith Treatise). Students from far and near, eager to learn, would adjust their robes and look up to him with admiration, no less than seeing auspicious clouds and a virtuous star, considering it a joy to have a single audience with him. Even senior teachers and scholars regarded him as a person of great reputation. Bie Chuanjiao Gong and Wuyan Xuan Gong, who successively presided over Bao'en (Repaying Kindness) Monastery, both wanted to accept him as a disciple. Dharma Master Gu Ting smiled and said, 'I received the Dharma from Dharma Master Baojue, how can I betray him?' He firmly refused to listen. He composed four chapters of 'Cao Xi Water' to express his determination. Afterwards, he returned to Donglin (East Forest) Monastery to live in seclusion. Those in charge of Buddhist affairs respected his virtuous conduct and did not allow him to live in quiet retirement, forcibly inviting him to preside over Daci (Great Compassion) Monastery on Yangshan (Yang Mountain). Dharma Master Gu Ting was of a peaceful and humble disposition, disdaining to immerse himself in specialized research, believing that different paths and methods were where profound principles lay. Therefore, he gladly went. Each time he ascended the Dharma seat to instruct the assembly, he said, 'Our school's return to the source of the Dharmadhatu (realm of reality) is not merely engaging in empty talk. Only those who can attain realization through samadhi (meditative absorption) can be considered to have gained something.' Later, he also said, 'I understood the 'Lotus Sutra' early on, and although I have entered the Lotus Samadhi many times, Xuan of Changshui (Long Water) once consulted Jue of Langya, and also learned the Xianshou (Huayan) teachings from Lingguang Min. Luguan was a person of the Tiantai school. The ancients were like this in seeking the Dharma, can we disciples only specialize in one school?' Gentlemen praised his utmost impartiality and selflessness, sweeping away the modern陋習 of mutual contradiction.
During the rise of the Ming Dynasty, Dharma Master Gu Ting was about to greatly promote the Xianshou (Huayan) teachings, in order to continue the wisdom-life of sentient beings. Even in lean years, he personally begged for food to support the assembly. Scholars and commoners gathered in droves, intending to build monasteries and monks' quarters. Because the official taxes were overdue, they were supposed to be relocated to Qianzhou. The officials knew that Dharma Master Gu Ting was dedicated to lecturing on the sutras and wanted to debate and analyze this matter with him. Dharma Master Gu Ting said, 'I am the abbot, and I should bear the responsibility, how dare I burden others?' Therefore, he resolutely requested to go. Some blamed him for being pedantic. Dharma Master Gu Ting said, 'Past karma is already determined and cannot be escaped.' On the way to Madang Mountain in Chiyang, he manifested illness and passed away. That was in April of the Gengxu year of Hongwu (1390).
春秋六十有四。師形貌尪瘠。退然有不勝衣。戒檢精嚴。護持三業。唯恐有所染污。獨居屋漏。法衣不離體。三藏諸文。未嘗釋手。雖盎無斗儲。處之裕如。謙恭自牧。豎子來見。亦無墯容。勤于誘掖。有不領解者。方便比喻。至於反覆數四。必俟其心悟。始罷云。見諸著述者。咸有可觀。法華問答若干篇。法華隨品贊三十篇。辯正教門關鍵錄若干卷。及詩文。並行於世。宋文憲公曰。濂于諸宗之文。頗嘗習讀。每病臺衡賢首二家。不能相通。欲和會而融貫之。恨鮮有可言斯事者。不知世上乃復有師乎。於是。發不及見之嘆。其為賢者追慕。如此。
東溟日法師傳(附智明)
慧日。號東溟。天臺赤城人。軀幹修偉。眉長三寸。目光射人。嘗從柏子庭和尚習教。解悟甚深。有戒行。人師法之。洪武初。以有道徴。 上御奉天殿引見。時丞相御史大夫。暨百僚咸在。而僧伽魚貫而上。師年最高。白眉朱顏。其班前列。 上親問勞之。顧眾而言曰。邇來學佛者。唯飽食優遊。沉霾歲月。如金剛楞伽諸經。皆攝心之要典。何不研窮某義。茍有不通。質諸白眉法師可也。自後數召見。從容問道。字而不名。及建鐘山法會。請師敦說戒法。聞者開懌。既而辭歸杭。居上天竺。一志安養。冥心合道。不雜余念。洪武十
【現代漢語翻譯】 現代漢語譯本 春秋六十四歲。法師形貌瘦弱，看起來好像連衣服都難以承受。他持戒嚴謹，守護身、口、意三業（sān yè，佛教術語，指身、口、意的行為），唯恐受到污染。獨自居住在漏雨的屋子裡，法衣從不離身。三藏（sānzàng，佛教經典的總稱）的各種經文，從不離手。雖然家中沒有多少糧食，卻能安然度日。他謙虛謹慎地約束自己，即使是年輕人來拜訪，也不會怠慢。勤于引導後輩，對於那些不能理解的人，會用各種方便的比喻，甚至反覆講解多次，直到他們領悟為止。他所寫的各種著作，都很有價值。例如，《法華問答》若干篇，《法華隨品贊》三十篇，《辯正教門關鍵錄》若干卷，以及詩文，都在世上流傳。宋文憲公說：『我曾經學習閱讀過各宗派的文章，常常覺得天臺宗（Tiāntāi zōng）和賢首宗（Xiánshǒu zōng）的理論不能互相溝通，想要調和融會貫通它們，卻很少有人能談論這件事。沒想到世上竟然還有這樣的法師！』於是，發出了沒能見到他的嘆息。賢士們對他的追慕，就是這樣。
東溟日法師傳（附智明）
慧日，號東溟（Dōngmíng），是天臺赤城人。他身材高大，眉毛長三寸，目光銳利。曾經跟隨柏子庭和尚學習佛法，理解領悟非常深刻。他持戒精嚴，人們都以他為榜樣。洪武初年，因為有德行而被朝廷徵召。皇上在奉天殿召見了他。當時丞相、御史大夫以及百官都在場，僧人們依次上前，法師年紀最大，白眉紅顏，排在隊伍的前列。皇上親自慰問他，並對眾人說：『近來學佛的人，只知道吃飽喝足，無所事事，虛度光陰。像《金剛經》（Jīngāng jīng）、《楞伽經》（Léngqié jīng）等經典，都是攝心的重要典籍，為什麼不去研究其中的含義呢？如果有什麼不明白的地方，可以請教白眉法師。』自那以後，皇上多次召見他，從容地向他請教問題，只稱呼他為『法師』而不直呼其名。等到建造鐘山法會時，又請他宣講戒法，聽者都感到高興。不久之後，法師辭別朝廷，回到杭州，居住在上天竺寺（Shàng Tiānzhú Sì），一心安養身心，冥思合道，沒有其他的雜念。洪武十年去世。
【English Translation】 English version He was sixty-four years old in the spring and autumn. The Master's appearance was emaciated, and he seemed barely able to bear the weight of his robes. He was strict in his precepts, carefully guarding his three karmas (sān yè, body, speech, and mind), fearing any defilement. He lived alone in a leaky house, his Dharma robes never leaving his body. The various texts of the Tripiṭaka (sānzàng, the complete Buddhist canon) were never out of his hands. Although he had little stored grain, he lived contentedly. He humbly cultivated himself, and even when young people came to visit, he showed no disrespect. He diligently guided them, and for those who did not understand, he used various expedient parables, even repeating them several times, until their minds awakened. His various writings were all worth reading, such as 'Questions and Answers on the Lotus Sutra' in several chapters, 'Eulogies on the Lotus Sutra According to Each Chapter' in thirty chapters, 'Key Records for Discriminating and Correcting the Teachings' in several volumes, as well as poems and essays, all circulating in the world. Duke Wenxian of Song said, 'I have studied and read the texts of various schools, and I have always been troubled by the fact that the Tiantai (Tiāntāi zōng) and Xianshou (Xiánshǒu zōng) schools cannot communicate with each other. I wanted to harmonize and integrate them, but there were few who could discuss this matter. I did not know that there was such a Master in the world!' Thus, he expressed his regret at not having met him. Such was the admiration of the wise for him.
Biography of Dharma Master Dongming Ri (with Zhiming)
Huiri, styled Dongming (Dōngmíng), was a native of Chicheng in Tiantai. He was tall and imposing, with eyebrows three inches long and piercing eyes. He once studied the teachings with the monk Baiziting, and his understanding was very profound. He was strict in his precepts, and people took him as a model. In the early years of the Hongwu reign, he was summoned to the court because of his virtue. The Emperor received him in the Fengtian Hall. At that time, the Prime Minister, the Censor-in-chief, and all the officials were present, and the monks went forward in order. The Master was the oldest, with white eyebrows and a ruddy complexion, and he was at the front of the line. The Emperor personally inquired about his well-being and said to the assembly, 'Recently, those who study Buddhism only know how to eat well and live comfortably, wasting their time. Scriptures such as the Diamond Sutra (Jīngāng jīng) and the Laṅkāvatāra Sūtra (Léngqié jīng) are all important texts for focusing the mind. Why not study their meanings? If there is anything you do not understand, you can ask the White-browed Dharma Master.' From then on, the Emperor summoned him several times, calmly asking him questions, addressing him as 'Dharma Master' without mentioning his name. When the Zhongshan Dharma Assembly was built, he was invited to expound the precepts, and the listeners were delighted. Soon after, the Master bid farewell to the court and returned to Hangzhou, residing at the Upper Tianzhu Temple (Shàng Tiānzhú Sì), wholeheartedly cultivating his mind and merging with the Dao, without any other distractions. He passed away in the tenth year of the Hongwu reign.
二年七月朔。夢青蓮華生方池中。華色敷腴。清芬襲人。既寤。召弟子妙修曰。此生凈土之祥也。吾將行矣。至四日。趺坐書頌。合爪而寂。閱世八十九。僧臘七十。師居常面嚴冷。片言不妄發。對王公大臣。未嘗出一軟媚語。至於誘進後學。溫然如春陽云。
智明。字月溪。杭湯鎮楊氏子。從南山圓照才法師受學。後於城東結庵。杜絕諸緣。一心蓮業。戒行孤潔。甚為緇白皈從。年七十二。書偈而化。
能義傳
能義。字無言。別號損庵。四明象山高氏子。穎悟聰敏。年十三出家智門寺。精行業。稍長。見覆原報公于徑山。公默識之。授以楞嚴。講誦通貫。旋主藏於雪竇。恍然有得。作偈。有掃空文字五千卷。流出胸襟一蓋天。復原深嘉許之。洪武中。住餘杭普寧。巋剎竿而皈。四眾久而退席。隱居徑山之蒙堂。永樂丙戌。 太宗皇帝。命僧錄司。遴選精通楞嚴經旨者。以師應 詔。師為說以進。 上覽之。心甚契合。乙未。纂修永樂大典。命師總釋典之綱。極承 眷顧。既而靈谷定巖戒公。延師為上座。模範後學。定巖示寂。靈谷席虛。 仁宗皇帝在青宮。擬師補其處。令入朝。 上見師道容。喜甚。除僧錄左覺義。賜錦衣一襲貉裘暖帽靴襪。並鈔二百錠。遣中官送回南京。于鐘山第一禪林。
【現代漢語翻譯】 現代漢語譯本：二年七月初一。夢見青色的蓮花從方形的池塘中生長出來，花朵顏色鮮艷飽滿，清香撲鼻。醒來后，召集弟子妙修說：『這是往生凈土的祥兆啊，我將要走了。』到了初四，結跏趺坐，寫下頌詞，合掌圓寂。享年八十九歲，僧臘七十。這位法師平時面容嚴肅冷峻，很少說話，說出的話從不虛妄。面對王公大臣，從未說過一句軟弱諂媚的話。至於引導後輩學人，卻像春天的陽光一樣溫暖。
智明，字月溪，杭州湯鎮楊氏之子。跟隨南山圓照才法師學習。後來在城東結廬安居，斷絕一切外緣，一心修持蓮花法業，戒行清凈高潔，深受僧俗兩界的皈依敬重。七十二歲時，寫下偈頌后圓寂。
能義傳
能義，字無言，別號損庵，四明象山高氏之子。天資聰穎，十三歲在智門寺出家。精進修持佛法。稍長，在徑山拜見覆原報公（法號）。報公默默地賞識他，傳授給他《楞嚴經》，能義講誦通透。之後在雪竇寺主管藏經，忽然有所領悟，作偈說：『掃空文字五千卷，流出胸襟一蓋天。』復原報公非常讚賞他。洪武年間，住持餘杭普寧寺，寺廟破敗不堪，四眾弟子逐漸退去。於是隱居在徑山的蒙堂。永樂丙戌年，太宗皇帝，命令僧錄司，選拔精通《楞嚴經》旨意的人，能義法師應詔入宮。法師為皇帝講解《楞嚴經》，皇帝聽后，內心非常契合。乙未年，纂修《永樂大典》，皇帝命令能義法師總領典籍的綱要，非常受皇帝的恩寵。之後靈谷寺的定巖戒公，邀請能義法師擔任上座，作為後學們的榜樣。定巖戒公圓寂后，靈谷寺住持的位置空缺，仁宗皇帝還在東宮的時候，就打算讓能義法師來填補這個位置。命令他入朝覲見，皇帝見到能義法師的道貌，非常高興，授予他僧錄司左覺義的官職，賜予錦衣一件、貉裘暖帽靴襪，以及二百錠鈔，派遣中官送回南京，安置在鐘山第一禪林。
【English Translation】 English version: In the second year, seventh month, first day, I dreamed of blue lotuses growing in a square pond. The flowers were lush and colorful, and their fragrance was refreshing. Upon waking, I summoned my disciple Miaoxiu and said, 'This is an auspicious sign of rebirth in the Pure Land. I am about to depart.' On the fourth day, I sat in the lotus position, wrote a verse, and passed away with my palms together. I lived for eighty-nine years, with seventy years as a monk. The master usually had a stern and cold face, and rarely spoke, never uttering falsehoods. When facing princes and ministers, he never spoke a single flattering word. However, when guiding younger students, he was as warm as the spring sun.
Zhiming, styled Yuexi, was the son of the Yang family of Tangzhen, Hangzhou. He studied under Dharma Master Yuanzhao Cai of Nanshan. Later, he built a hermitage east of the city, severing all external connections, and wholeheartedly cultivated the lotus karma. His precepts and conduct were pure and lofty, and he was deeply respected by both monastics and laypeople. At the age of seventy-two, he wrote a verse and passed away.
Biography of Nengyi
Nengyi, styled Wuyan, also known as Sun'an, was the son of the Gao family of Xiangshan, Siming. He was intelligent and quick-witted. At the age of thirteen, he became a monk at Zhimen Temple. He diligently practiced the Dharma. Later, he met Abbot Fuyuan Bao of Jingshan. Abbot Bao silently recognized his potential and taught him the Shurangama Sutra, which Nengyi thoroughly understood through recitation and study. Later, he was in charge of the Sutra Repository at Xuedou Temple. Suddenly, he had an enlightenment and composed a verse: 'Sweeping away five thousand scrolls of written words, a boundless expanse emerges from my heart.' Abbot Fuyuan deeply praised him. During the Hongwu reign, he resided at Puning Temple in Yuhang, but the temple was dilapidated, and the fourfold assembly gradually dispersed. Therefore, he lived in seclusion at Mengtang in Jingshan. In the Bingxu year of the Yongle reign, the Taizong Emperor ordered the Sangluosi (Bureau of Monastic Affairs) to select those who were proficient in the meaning of the Shurangama Sutra. Master Nengyi responded to the imperial decree. The master explained the Sutra to the Emperor, who was very pleased. In the Yiwei year, during the compilation of the Yongle Encyclopedia, the Emperor ordered Master Nengyi to oversee the outline of the classics, and he received great favor from the Emperor. Later, Preceptor Dingyan Jie of Linggu Temple invited Master Nengyi to be the senior seat, as a model for later learners. After Dingyan passed away, the position of abbot of Linggu Temple was vacant. The Renzong Emperor, while still in the Eastern Palace, intended to have Master Nengyi fill the position. He ordered him to come to court. The Emperor was very pleased to see Master Nengyi's virtuous appearance and appointed him Zuo Jueyi (Left Enlightenment) of the Sangluosi, bestowing upon him a brocade robe, a raccoon fur warm hat, boots, and socks, as well as two hundred ingots of paper money, and sent a court official to escort him back to Nanjing, to the foremost Chan forest on Zhongshan.
舉唱宗乘。緇素悅服。未幾復入朝。升左講經。寓慶壽寺疾作。上聞賜醫藥。中使相望于道。集眾說偈曰。已住閻浮七十年。 皇恩如海浩無邊。如今撒手西歸也。萬里無雲月正圓。擲筆而逝。 上覽偈為之感嘆。 賜諭祭。命工部作龕。茶毗于平則門外。上有五色云現。拾骨得舍利數十顆。弟子請回鐘山。 仁宗踐位。復遣祭命。以靈骨舍利歸徑山。建塔于寂照祖壟之傍。師梵貌清整。人見而意消。善韻語。應制和 御韻。送大寶法王。有云有時論到無言處。心融神會堯眉開。頗為人傳誦云。
清天傳
一清天者。江右廬陵人也。別號潔祖。為歐陽族。自幼穎悟。深厭塵俗。依多寶正宗忠公受業焉。宣德改元。右街雲海法師為落髮。入大天界。見弘慈普應禪師。命侍香掌藏鑰。進第一座。正統初。得古剎廢址于都城西山之麓。慨然有興復之志。繇是。罄鬻衣資。募眾緣。度工庀材。雖片瓦只椽。皆自手之。事聞于 上。賜額弘慶禪寺。師為開山第一代。即今黑塔是也。師㧞萃超群。卓然如孤鶴之在雞群。初主水月。次遷南通法至。既又開山弘慶。自此道風浩蕩。朝野知名。丙寅右街善世兩庵宗師。薦師于春官。大宗伯胡公。及諸鉅卿名公。莫不推賞。遂有雙徑之行。覺山馮寧。印施華嚴大經。並函繡幡
【現代漢語翻譯】 現代漢語譯本： 他高聲宣揚佛法的宗旨，僧人和俗人都心悅誠服。不久之後，他又被召入朝廷，升爲左講經。後來他住在慶壽寺時生病，皇上得知后賞賜醫藥，派出的使者在路上絡繹不絕。他召集眾人說了偈語：『我已經在這閻浮提（Jambudvipa，指我們所居住的這個世界）住了七十年，皇上的恩情像大海一樣浩瀚無邊。如今我要撒手西歸了，萬里無雲，月亮正圓。』說完便扔下筆去世了。 皇上看了他的偈語，為此感到感嘆，賜予諭祭，命令工部製作龕，在平則門外火化。火化時，上面出現了五色祥雲。拾取骨灰，得到了數十顆舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨）。他的弟子們請求將舍利帶回鐘山。 仁宗皇帝即位后，再次派遣使者祭奠，並下令將靈骨舍利送回徑山，在寂照祖師的墓旁建造佛塔。這位禪師容貌清秀端莊，人們見到他便心生敬意，消除了雜念。他擅長韻語，奉旨和御韻，送別大寶法王（Tai Situ，藏傳佛教噶瑪噶舉派的重要活佛）。有詩句說：『有時論到無言處，心融神會堯眉開。』頗為人傳誦。
清天傳
一清天禪師，是江右廬陵人，別號潔祖，是歐陽氏的後代。他從小就聰明穎悟，深深厭惡世俗。於是依從多寶正宗的忠公禪師學習佛法。宣德元年，右街的雲海法師為他剃度，他進入大天界寺，拜見弘慈普應禪師，奉命侍奉香火，掌管藏經的鑰匙，並升爲第一座。正統初年，他在都城西山的山腳下，得到了一處荒廢的古寺遺址，慨然產生了復興古寺的志向。因此，他變賣了所有的衣物和財產，募集眾人的捐助，招募工匠，準備材料。即使是一片瓦、一根椽，他都親自經手。這件事稟告到了皇上那裡，皇上賜額『弘慶禪寺』。清天禪師是弘慶禪寺開山的第一代祖師，也就是現在的黑塔寺。清天禪師才華出衆，卓爾不群，就像一隻孤鶴站在雞群中一樣。他最初主持水月寺，後來遷到南通法至寺。之後又開山建立弘慶禪寺，從此他的道風遠播，朝廷和民間都知道了他的名聲。丙寅年，右街的善世和兩庵宗師，向春官、大宗伯胡公，以及各位達官顯貴推薦了清天禪師，沒有不推崇讚賞他的。於是便有了去雙徑寺的行程。覺山馮寧，出資印施了《華嚴大經》，並贈送了繡花的幡幢。
【English Translation】 English version: He loudly proclaimed the tenets of Buddhism, and both monks and laypeople were delighted and convinced. Not long after, he was summoned back to the court and promoted to Left Scripture Lecturer. Later, when he fell ill at Qingshou Temple, the Emperor, upon hearing of it, bestowed medicine, and the envoys sent were constantly on the road. He gathered the people and spoke a gatha (Gāthā, a verse in Buddhist scriptures): 'I have lived in this Jambudvipa (Jambudvīpa, the world we live in) for seventy years, the Emperor's grace is as vast as the sea. Now I am about to let go and return to the West, ten thousand miles without a cloud, the moon is perfectly round.' After speaking, he dropped his pen and passed away. The Emperor read his gatha and was moved by it, bestowing an imperial eulogy and ordering the Ministry of Works to make a reliquary, cremating him outside Pingze Gate. During the cremation, five-colored clouds appeared above. Upon collecting the ashes, dozens of Śarīra (Śarīra, Buddhist relics, usually referring to the remains of eminent monks after cremation) were obtained. His disciples requested to take the Śarīra back to Zhongshan. After Emperor Renzong ascended the throne, he once again sent envoys to offer sacrifices and ordered the spiritual bone Śarīra to be sent back to Jingshan, building a pagoda next to the tomb of Patriarch Jizhao. This Chan master had a clear and dignified appearance, and people who saw him felt respect and eliminated distracting thoughts. He was skilled in rhyming language, and upon imperial order, harmonized with the imperial rhymes, bidding farewell to Tai Situ (Tai Situ, an important living Buddha of the Karma Kagyu school of Tibetan Buddhism). There is a poem that says: 'Sometimes when discussing to the point of wordlessness, the heart merges with the spirit, and Yao's eyebrows open.' It is quite popular and recited by people.
Biography of Qingtian
Chan Master Qingtian was a native of Luling in Jiangxi, with the alias Jiezhu, and was a descendant of the Ouyang family. From a young age, he was intelligent and deeply厭惡世俗. Therefore, he followed Chan Master Zhonggong of the Duobao Zhengzong to study Buddhism. In the first year of Xuande, Dharma Master Yunhai of Youjie tonsured him, and he entered the Datianjie Temple, where he met Chan Master Hongci Puying, and was ordered to serve incense, manage the keys to the scripture repository, and was promoted to the first seat. In the early years of Zhengtong, he obtained the site of an abandoned ancient temple at the foot of the Western Mountains of the capital, and a desire to restore the ancient temple arose in him. Therefore, he sold all his clothes and property, raised donations from the public, recruited craftsmen, and prepared materials. Even a tile or a rafter, he personally handled. This matter was reported to the Emperor, who bestowed the name 'Hongqing Chan Temple'. Chan Master Qingtian was the first generation founder of Hongqing Chan Temple, which is now the Black Pagoda Temple. Chan Master Qingtian was outstanding and stood out from the crowd, like a lone crane standing in a flock of chickens. He initially presided over Shuiyue Temple, and later moved to Nantong Fazhi Temple. After that, he founded Hongqing Chan Temple, and from then on, his Dharma style spread far and wide, and the court and the people knew his name. In the year of Bingyin, Masters Shanshi and Liang'an of Youjie recommended Chan Master Qingtian to the Minister of Spring, Grand Tutor Hu, and all the dignitaries and famous officials, and none did not admire and praise him. Thus, there was a trip to Shuangjing Temple. Jueshan Fengning funded the printing of the Avataṃsaka Sūtra (Avataṃsaka Sūtra, Flower Garland Sutra), and presented embroidered banners.
。金臺諸檀。如沈福誠杜弘真輩。皆欣然發心。鑄鐵佛三軀。及諸供具。隨師而往。以明年丁卯入院。遠近欽仰。罔不嘉獎勸助。師所履之事大有逕庭。翰林張公益謂。師根性堅利。志力勤篤。遂能因師之教。悟玄義于雜華。視師之行。絕三業于滿分。蓋寔錄也。
洪蓮傳
洪蓮。字獨芳。山西太原吳氏子。賦性嚴敏。孩提時已若成人。出家饒益寺。二十具戒。見休云。蒙印可。授以信衣。入天龍洞結足。刺十指血書。寫五大部經。又于名仙洞。立曼怛啰座。設𦦨口食。賑濟幽類者三年。 晉王聞之。延致問道。奉衣饌。請住鴻祐寺。自是聲德遐播。永樂中。奉 旨。箋註大明三藏法數。較勘藏經。又 命入香殿。與進法主。問答楞嚴大旨。又 命于海印寺。較寫三藏。前後從事。皆得 聖心。繼承 仁宣二廟恩眷。除僧錄司右講經。正統七年。轉左講經。以年老。上謝事之請。遂免師朝參。職事如故。至景泰七年七月四日。端坐書偈而逝。 上聞悲悼。命禮官致祭。贈凈梵翊教禪師。壽九十一。僧臘七十一。茶毗得舍利百顆。 來歸西山萬佛寺。造塔安厝。師資貌魁特。襟度豁如。議論磊落。一出於正。解行兼全。以身任道。故得列聖。禮遇殷至。景泰四年。日本僧入貢。其僧。本國大禪伯也。少所與
【現代漢語翻譯】 現代漢語譯本：金臺的各位檀越（dàn yuè，施主），如沈福誠、杜弘真等人，都欣然發心，鑄造了三尊鐵佛以及各種供具，跟隨這位師父前往。到了第二年丁卯年，師父正式住持寺院，遠近的人都欽佩仰慕，無不讚賞和幫助。師父所經歷的事情大多與衆不同。翰林張公讚揚說，師父根性堅韌銳利，志向和毅力勤奮篤實，因此能夠通過師父的教導，領悟《雜華經》中的玄妙義理，看待師父的修行，達到了身、口、意三業的完全清凈。這確實是真實的記錄。
現代漢語譯本：洪蓮禪師，字獨芳，是山西太原吳家的兒子。天性嚴肅敏銳，孩提時代就如同成人一般。在饒益寺出家，二十歲時受具足戒。拜見休云禪師，得到印可，並被授予信衣。進入天龍洞結跏趺坐，刺破十指，用血書寫了五大部經典。又在名仙洞，設立曼怛啰座，設定𦦨口食（一種施食儀式），賑濟幽冥眾生，持續了三年。晉王聽說了他的事蹟，邀請他前去問道，供奉衣物和齋飯，並請他住持鴻祐寺。從此，他的聲望和德行遠播。永樂年間，奉皇帝的旨意，箋註《大明三藏法數》，校勘藏經。又奉命進入香殿，與進法主（一位僧官）問答《楞嚴經》的大旨。又奉命在海印寺，校寫三藏經典。前後所從事的事務，都得到了皇帝的認可。繼承了仁宗和宣宗兩朝皇帝的恩寵。被任命為僧錄司右講經，正統七年，升爲左講經。因為年老，上書請求辭去職務，於是皇帝免去了他朝參的義務，但職事依舊。到了景泰七年七月初四，端坐著寫下偈語而逝世。皇帝聽聞後感到悲傷哀悼，命令禮官前去致祭，追贈凈梵翊教禪師的稱號。享年九十一歲，僧臘七十一年。火化后得到舍利一百顆，被迎回西山萬佛寺，建造佛塔安放。 禪師的容貌魁梧特異，胸襟氣度豁達開朗，議論光明磊落，一切都出于正道。解行並重，以身作則，身體力行佛道，因此得到了各位皇帝的禮遇和殷切關懷。景泰四年，日本僧人前來進貢，這位僧人是日本的大禪伯（對禪師的尊稱）。
【English Translation】 English version: The patrons of Jintai, such as Shen Fucheng and Du Hongzhen, all gladly made vows to cast three iron Buddhas and various offerings, and followed the master. In the following year, Dingmao, the master officially took charge of the monastery, and people from far and near admired him, praising and assisting him. The master's experiences were mostly extraordinary. The Hanlin Zhang Gong praised, saying that the master's nature was firm and sharp, and his will and perseverance were diligent and sincere. Therefore, he was able to understand the profound meaning of the Avatamsaka Sutra through the master's teachings, and view the master's practice as achieving complete purity of body, speech, and mind. This is indeed a true record.
English version: Honglian Chan Master (Chán Shī, Zen Master), styled Dufang, was the son of the Wu family of Taiyuan, Shanxi. He was strict and perceptive by nature, and was like an adult even as a child. He became a monk at Rao Yi Temple and received the full precepts at the age of twenty. He visited Chan Master Xiuyun, received his approval, and was given the robe of faith. He entered Tianlong Cave and sat in full lotus posture, piercing ten fingers and writing five major sutras in blood. He also established a Mandala (Mántuóluó) seat in Mingxian Cave, set up 𦦨kou food (a type of food offering ritual), and provided relief to beings in the netherworld for three years. The Prince of Jin heard of his deeds, invited him to inquire about the Dharma, offered him clothing and meals, and invited him to reside at Hongyou Temple. From then on, his reputation and virtue spread far and wide. During the Yongle period, he was ordered by the emperor to annotate the 'Great Ming Tripiṭaka Dharma Numbers' and collate the Tripiṭaka. He was also ordered to enter the Incense Hall and answer questions about the main points of the Shurangama Sutra with the Dharma Master. He was also ordered to collate and write the Tripiṭaka at Haiyin Temple. All the affairs he engaged in before and after were approved by the emperor. He inherited the favor of the emperors Renzong and Xuanzong. He was appointed as the Right Lecturer of the Sangha Registrar, and in the seventh year of Zhengtong, he was promoted to Left Lecturer. Because of his old age, he submitted a request to resign from his duties, so the emperor exempted him from the obligation to attend court, but his duties remained the same. On the fourth day of the seventh month of the seventh year of Jingtai, he passed away sitting upright and writing a verse. The emperor was saddened and mourned, and ordered the officials of the Ministry of Rites to offer sacrifices and posthumously conferred the title of Pure Brahma Assisting Teaching Chan Master. He lived to be ninety-one years old, and had been a monk for seventy-one years. After cremation, one hundred relics were obtained, and were welcomed back to Wanfo Temple in Xishan, where a pagoda was built to enshrine them. The Chan Master's appearance was tall and extraordinary, his mind was broad and open, and his arguments were upright and straightforward, all based on the right path. He emphasized both understanding and practice, and led by example, so he received the courtesy and care of the emperors. In the fourth year of Jingtai, a Japanese monk came to pay tribute. This monk was a great Zen Master (Dà Chán Bó, honorific title for a Zen Master) in Japan.
可。獨服膺于師。偕來者。各有所問。言人人殊。師應答如流。皆得所請。嘆未曾有而退。其辯才服人。又如此。聊述應跡粗概。以備傳。其潛德密行。與證悟所及。可想見於語言之外也。
鳳頭祖師傳
道孚。字信庵。江浦劉氏子。善習表于兒戲。利根發於童心。七歲入學堂。先生授以書。不肯讀。讀又不肯竟。曰。此書非我所喜。先生亦非我師。乃依靈谷慶叟。為弟子。落髮衣緇。昕夕禮觀音。發聰智。通唯識涅槃諸大乘經論。群言所涉。一覽無遺。精旨妙義。囊括而川注。滔滔然莫能窺其涯涘。復禮天童觀翁。時觀公道望高天下。 宣廟在潛。每承顧問。宣德歲丙午。召至京師。館于慶壽丈室。師執侍惟謹。 上嘉之。賜西服茜衣。師牢讓不服。尋游江浙。受滿分戒。入五臺。睹聖相攝身光中。奇幻百出。轉念之頃。倏忽不見。嘆曰。古人所云。一翳在眼。空華亂墜。因自號知幻子。 英廟聞師名。召見大悅。呼為鳳頭和尚。蓋以師頭前銳起也。尋授僧錄講經。未幾告退。結茆于山中。扁曰松樾。屏息諸緣。不妄交接。唯苦心真寔之士。得以相依。餐服遐異。悠然自適。若將終身焉。先是。司禮阮公簡。得京西馬鞍山廢寺。欲興之。思得大知識主宗風。與議。非師不可。修詞致懇。至於再四。不許
【現代漢語翻譯】 現代漢語譯本： 他獨自信服於他的老師。與他一同前來的人，各有各的問題。每個人的說法都不一樣，但他的老師應答如流，都能滿足他們的請求。他們驚歎從未有過這樣的事情，然後退下。他的辯才如此令人信服。我姑且敘述他應跡的大概情況，以備流傳。至於他潛藏的德行、秘密的修行，以及證悟所達到的境界，可以通過語言之外的事物來想像。
《鳳頭祖師傳》
道孚（Daofu），字信庵（Xin'an），是江浦（Jiangpu）劉氏的兒子。他從小就表現出學習的天賦，童年時就顯露出聰慧的根基。七歲時進入學堂，先生教他讀書，他不肯讀，即使讀了也不肯讀完。他說：『這本書不是我喜歡的，先生也不是我的老師。』於是他跟隨靈谷（Linggu）的慶叟（Qingsou），成為他的弟子。他剃髮穿上僧衣，早晚禮拜觀音（Guanyin），開發了聰明的智慧，通曉了唯識（Vijnaptimatrata）、涅槃（Nirvana）等大乘經論。凡是涉及的言論，他都能一覽無遺。精深的旨意和微妙的含義，他都能囊括其中，像江河一樣奔流不息，無法窺探到它的邊際。他又禮拜天童（Tiantong）的觀翁（Guanweng）。當時，觀翁的道德聲望很高，名揚天下。宣廟（Xuan Emperor）在還是藩王的時候，經常向他請教。宣德（Xuande）年間的丙午年，皇帝召他到京師，安置在慶壽（Qingshou）的丈室。道孚侍奉得非常恭敬。皇上嘉獎他，賜給他西服和茜色的衣服。道孚堅決推辭，不肯穿。不久，他遊歷江浙（Jiangzhe），受了具足戒。進入五臺山（Wutai Mountain），看到聖像身上放射出光芒，其中顯現出各種奇幻的景象。轉念之間，這些景象突然消失不見。他感嘆道：『古人所說的，眼睛裡有一層翳障，就會看到虛幻的景象紛紛墜落。』因此，他自號知幻子（Zhihuanzi）。英廟（Ying Emperor）聽說了他的名聲，召見了他，非常高興，稱他為鳳頭和尚（Fenghou Heshang），因為他的頭頂前部突出。不久，授予他僧錄司講經的職位，沒過多久，他就告退了，在山中結廬而居，命名為松樾（Songyue）。他屏絕各種俗緣，不隨便與人交往，只有那些真心實意的苦修之士，才能與他相依。他的飲食起居與衆不同，悠然自得，好像要在這裡終老一生。在此之前，司禮太監阮簡（Ruan Jian）得到了京西（Jingxi）馬鞍山（Ma'anshan）一座廢棄的寺廟，想要把它興建起來，想找一位有大學問的人來主持宗風，與他商議，認為非道孚不可。於是他寫信，言辭懇切，再三邀請，道孚都沒有答應。
【English Translation】 English version: He solely adhered to his teacher. Those who came with him each had their own questions. Everyone's accounts differed, but his teacher responded fluently, satisfying all their requests. They marveled at such an unprecedented occurrence and then departed. His eloquence was so convincing. I will briefly describe the general outline of his manifested traces for posterity. As for his hidden virtues, secret practices, and the extent of his enlightenment, they can be imagined beyond words.
Biography of Abbot Fenghou (Phoenix Head)
Daofu (道孚), styled Xin'an (信庵), was the son of the Liu family of Jiangpu (江浦). He showed a talent for learning from childhood and displayed the roots of wisdom in his early years. At the age of seven, he entered school, but he refused to read the books assigned by the teacher, and even when he did, he wouldn't finish them. He said, 'This book is not to my liking, and the teacher is not my master.' Therefore, he followed Qingsou (慶叟) of Linggu (靈谷) and became his disciple. He shaved his head, donned monastic robes, and paid homage to Guanyin (觀音) morning and evening, developing his intelligent wisdom and mastering the major Mahayana sutras and treatises such as Vijnaptimatrata (唯識) and Nirvana (涅槃). He grasped everything he encountered at a glance. He encompassed the profound meanings and subtle principles, flowing like a river, impossible to fathom its depths. He also paid homage to Guanweng (觀翁) of Tiantong (天童). At that time, Guanweng's moral reputation was high throughout the land. When Emperor Xuan (宣廟) was still a prince, he often consulted him. In the year Bingwu (丙午) of the Xuande (宣德) era, the emperor summoned him to the capital and housed him in the abbot's chamber of Qingshou (慶壽). Daofu served him with utmost respect. The emperor praised him and bestowed upon him Western-style clothing and crimson robes. Daofu firmly declined to wear them. Soon after, he traveled to Jiangzhe (江浙) and received the full precepts. He entered Wutai Mountain (五臺山) and saw the holy image emitting light, within which appeared various fantastical scenes. In the blink of an eye, these scenes suddenly disappeared. He sighed and said, 'As the ancients said, with a cataract in the eye, illusory flowers fall in confusion.' Therefore, he named himself Zhihuanzi (知幻子, 'Knower of Illusions'). Emperor Ying (英廟) heard of his reputation and summoned him for an audience, greatly pleased, calling him Abbot Fenghou (鳳頭和尚, 'Phoenix Head Monk'), because the front of his head protruded. Soon after, he was appointed to the position of lecturer in the Sangha Registry, but before long, he resigned and built a hermitage in the mountains, naming it Songyue (松樾). He cut off all worldly connections and did not casually associate with others, only those who were truly sincere and diligent in their practice could rely on him. His diet and lifestyle were unusual, leisurely and content, as if he would spend the rest of his life there. Prior to this, the eunuch Ruan Jian (阮簡) of the Directorate of Ceremonial obtained a dilapidated temple on Ma'anshan (馬鞍山) in Jingxi (京西) and wanted to rebuild it, seeking a knowledgeable person to preside over the monastic tradition and consult with him, believing that only Daofu was suitable. Therefore, he wrote letters, earnestly and repeatedly inviting him, but Daofu did not agree.
。后掘地獲斷碑。阮持碑。泣請曰。碑雖不完。猶可讀。惟師寓目焉。師讀之。始知此寺乃遼普賢大師所建。四眾受戒之所。師喟然曰。釋迦如來。三千餘年遺教。幾乎泯絕。吾為佛弟子。詎忍視其廢而不興耶。乃幡然而起。於是鏟荒夷險。郁起層構。散己貲以鳩工。擇干僧以董役。匠成於心。受規于手。日不笠而雨不屐。趨風望景者。翼如而至。百年廢剎。復興于頃刻。廊廡龍象。煥然一新。始末具載大學士楊公士奇所撰碑記。黔寧昭靖王。復以宣武門府第。施為梵剎。 賜額承恩。為師往來憩息之處。師善書。筆法遒健。嘗于文華殿。大書扁額。 上俯案視之。稱善。贈之詩。有高僧書法勝中書之句。又嘗施食于內庭。開法于秘殿。 上皆親御視聞。無不擊節歎賞。當是時。耆舊凋喪。獨師法聞四方。學子趨參。唯恐或后。僧中之傑出者。一人而已。以是奇德妙行。足以駕苦海之慈航。躋迷途于覺岸也。景泰丙子夏六月十日。集眾升堂。說偈曰。昔本不生。今亦不滅。雲散長空。碧天皓月。遂端坐而逝。計聞。 上震悼。遣宮諭祭命。公侯以下。咸從吊臨。茶毗獲舍利。建塔于寺之南原。世壽五十有五。僧臘四十有九。年度弟子數萬。得戒四眾百億。門弟子千餘輩。皆縛禪秉律。闡化一方。著述。有定製戒本戒牒
。並偈頌詩章若干卷。傳於叢林。胡忠安公熒。稱師學之博。行之修。功之盛。能光大法門云。
萬松千松百松傳
慧林。字萬松。杭之仁和人。生稟異質。稍長耽玩佛書。授以世典。棄佛觀。父母察其志如是。遂舍為法輪寺僧。見諸僧所習卑鄙。師不樂。愀然嘆曰。此豈可了生死大事耶。雅聞天目平舒老人道行。往依之。一日宴坐林間。聞猿鳥聲。豁然有悟。是時。伏牛空幻叟。寓廣德禪林。乃詣叟。自陳所見。遂嗣空幻之門。歷游諸方。歸杭隱徑山。絕跡于城府。師持身約。守律嚴。素通三藏。尤精於法華圓覺楞嚴等諸經。善於開誘。析義宣旨。如慈父母之訓其子。必至領解而後已。道日益崇。修日益起。而四方從學者。日益以眾。嘉靖丁巳。忽謂眾曰。時至矣。絕谷。日啜澗水數杯者。月餘而化。得年七十有六。
明得。號月亭。以紹萬松禪師法。又號千松。烏程周氏子。幼歧嶷不凡。嘗隨父赴西資佛會。指𦘕像問曰。是非僧耶。父曰然。遂求出家。依慶善庵祝髮。初習瑜伽佛事。知非而棄之。謁海百川求出世。法機不契。遍參名宿。備歷艱辛。益發憤厲志。詣武林上竺哀吁大士。求值明師。乃遇萬松于中竺。問以來意。以禮普門對。萬松。豎一指曰。汝去見了觀音來。師方下頓有所省。再
拜。求了生死之訣。萬松授以攝心念佛法。因留侍左右。朝夕參承。凡十載。一日閱楞嚴。至清凈本然云何忽生山河大地。豁然契入。又入徑山。結茆凌霄峰絕頂。獨坐三年。四方禪侶。接踵而來。師隨機響應。無不迎刃而解遷傳衣庵。講楞嚴。既游天臺。彼中緇素。邪正淆混。師為講華嚴等經。化外道以千計。講甫畢。堂內寶花遍生。今扁為涌蓮堂云。比歸。司寇韞庵吳公。時為杭守。延師演法于靈隱。僉憲東溟管君。以天池請。儀部觀頤沈君。延主圓證寺。五臺陸公。復延講華嚴於秀水之東禪。師樂其雅僻。乃相與葺法雲堂以居。遂為師示寂之所矣。師為人。修干玉立。性度。高簡伉直。以道自重。遇公卿。未嘗降禮。作卑諂態。群小或憎詬之。百折不回。保護正法。毅然不為身謀。其寓天池日。有豪貴挾妓游僧寮。師會眾逐之。無所顧憚。世方崇事真武。師以彼不過玄武之神主。治一隅耳。何至奔走天下若狂也。我薄伽梵。為天人師。何不易彼事此耶。往往改像設而更廟貌。性喜汲引後學。而視外道如仇。同衣有過。譏彈不少借。以故招忌者之口。非有諸縉紳。為之金湯。幾不免矣。以萬曆十六年歸寂。壽僅五十有八。師與五臺公。有法喜深緣。而為銘王村之塔曰。惟師以苦行得見地。以強毅任永法。余獲交師
三十年。所受教益非一。期晚年相與修東林故事。而師先化去。誰為余作蓮邦指南車耶。塔。后遷於徑山。
真覺。號百松。蘇之崑山人。姓王氏。已蓄妻矣。偶逐方僧游杭。遂入鍋子山祝髮。居月餘。往吳門受具戒。其時。議鋒已不可當。未幾。謁千松于湖州。聽講位下以敏出。為聽眾所抑。首座道元憐之。為言于千松。錄置下座。后出世。遂為千松拈香而嗣焉。嘉靖甲子。受天臺之請。遠近向風。趨赴如不及。所講楞嚴若干座。法華若干座。妙宗鈔若干座。惟法華玄義。一座而已。所得檀施。輒緣手盡。真寔居士云。妙峰師梵相奇古。身不逾中人。而言論風采。如大火輪。不可攖觸。於是。江南有二法師。師與東禪月亭得師。師出東禪之門。東禪不專賢首。而師獨精天臺。遂有同異。然其妙辯縱橫。凌厲千眾。俱東南無畏光明幢也。
𪋤亭住法師傳
祖住。字幻依。𪋤亭其別號也。生丹徒楊氏。沉密不貪。世緣十七。從剃染。十九領具戒。通曉諸經大義。走少室依大章。入伏牛依高安。凡經十二夏。次至都下。謁松秀二師。至南京。謁無極老人。為西堂。犍槌之暇。即入作務。晝夜不休。尋演華嚴鈔于京口萬壽寺。緇白聽者。日以千數。老人率其徒觀焉。既而謂眾曰。吾殆不如也。雖然有不如
【現代漢語翻譯】 現代漢語譯本：三十年間，我從他那裡受益匪淺。原本期望晚年能和他一起效仿東林寺的故事（指慧遠在東林寺結社唸佛），但他卻先我而去。誰能為我指引前往蓮邦（西方極樂世界）的道路呢？他的塔（埋葬舍利的建築物）後來被遷到了徑山。
真覺禪師，號百松，是蘇州崑山人，俗姓王。他原本已經娶妻。一次偶然跟隨一位雲遊僧人到杭州，便在鍋子山剃度出家。在那裡住了一個多月后，前往吳門受具足戒。當時，他對佛法的辯論已經無人能及。不久，他到湖州拜見千松禪師，在聽講時因為才思敏捷而受到聽眾的排擠。首座道元憐憫他，向千松禪師說了他的情況，於是被安排在下座。後來他出來主持一方寺院，千松禪師為他拈香，認可他繼承了自己的法脈。嘉靖甲子年，應天臺宗的邀請，遠近的人都仰慕他的風範，爭先恐後地前往聽法。他講解了《楞嚴經》若干座，《法華經》若干座，《妙宗鈔》若干座，只有《法華玄義》只講了一座。他得到的施捨，總是很快就用完了。真寔居士說，妙峰禪師的相貌奇特古樸，身材不高大，但他的言論風采，卻像一個巨大的火輪，讓人不敢輕易觸碰。當時，江南有兩位大法師，一位是妙峰禪師，另一位是東禪月亭禪師。妙峰禪師出自東禪禪師門下，東禪禪師不專修賢首宗，而妙峰禪師卻精通天臺宗，因此他們之間存在一些差異。然而，他們的辯才都非常出色，氣勢逼人，都是東南地區令人敬畏的光明幢。
𪋤亭住法師傳
祖住禪師，字幻依，𪋤亭（地名，也可能是他的別號）是他的別號。出生在丹徒楊氏，為人沉穩寡慾。十七歲時，他捨棄世俗的緣分出家，十九歲受具足戒。通曉諸經大義。前往少室山依止大章禪師，進入伏牛山依止高安禪師，總共經歷了十二個夏天。之後來到都城，拜見松秀二位禪師。又到南京，拜見無極老人，擔任西堂。在犍槌（寺院中用以集眾的法器）敲響的空閑時間，就去參加勞作，日夜不停。不久，在京口萬壽寺講解《華嚴鈔》，聽講的僧人和信徒每天都有數千人。無極老人帶領他的弟子們去觀看，之後對大家說：『我恐怕不如他啊。』雖然有不如
【English Translation】 English version: For thirty years, I benefited greatly from him. I had hoped to emulate the story of Donglin Temple (referring to Huiyuan forming a society in Donglin Temple to recite the Buddha's name) with him in our later years, but he passed away before me. Who will guide me to the Lotus Land (Western Pure Land of Ultimate Bliss)? His pagoda (a structure for burying relics) was later moved to Jingshan.
Zen Master Zhenjue, also known as Baisong, was a native of Kunshan, Suzhou, with the surname Wang. He was already married. Once, he happened to follow a wandering monk to Hangzhou and was tonsured at Guozishan. After living there for more than a month, he went to Wumen to receive the full precepts. At that time, his skill in debating the Dharma was unmatched. Soon, he visited Zen Master Qiansong in Huzhou, and during the lectures, he was ostracized by the audience because of his quick wit. The head monk, Daoyuan, took pity on him and told Zen Master Qiansong about his situation, so he was arranged to sit in the lower seat. Later, he came out to preside over a temple, and Zen Master Qiansong lit incense for him, acknowledging him as his Dharma heir. In the Jiajing year of Jiazi, at the invitation of the Tiantai school, people from far and near admired his demeanor and rushed to listen to his teachings. He lectured on the Shurangama Sutra several times, the Lotus Sutra several times, and the Miaozong Chao several times, but only lectured on the Profound Meaning of the Lotus Sutra once. The donations he received were always quickly used up. Layman Zhenshi said that Zen Master Miaofeng's appearance was peculiar and ancient, and his stature was not tall, but his words and demeanor were like a huge wheel of fire, making people afraid to touch him easily. At that time, there were two great Dharma masters in Jiangnan, one was Zen Master Miaofeng, and the other was Zen Master Yue Ting of Dongchan. Zen Master Miaofeng came from the lineage of Zen Master Dongchan, but Zen Master Dongchan did not specialize in the Xianshou school, while Zen Master Miaofeng was proficient in the Tiantai school, so there were some differences between them. However, their eloquence was outstanding, and their momentum was compelling. They were both awe-inspiring beacons of light in the Southeast region.
Biography of Dharma Master Zhuting
Zen Master Zhuzhu, styled Huanyi, Zhuting (place name, possibly his alias) was his alias. He was born into the Yang family in Dantu, and he was calm and unselfish. At the age of seventeen, he renounced worldly ties and became a monk, and at the age of nineteen, he received the full precepts. He was well-versed in the great meaning of the sutras. He went to Shaoshi Mountain to rely on Zen Master Dazhang, and entered Funiu Mountain to rely on Zen Master Gaoan, spending a total of twelve summers. Later, he came to the capital and visited the two Zen Masters Songxiu. He also went to Nanjing to visit the Elder Wuji and served as the Western Hall. In his spare time from striking the gavel (a Dharma instrument used to gather the assembly in the monastery), he would participate in labor, day and night without rest. Soon, he lectured on the Avatamsaka Sutra Commentary at Wanshou Temple in Jingkou, and thousands of monks and laypeople listened to his lectures every day. The Elder Wuji led his disciples to watch, and afterwards said to everyone, 'I am afraid I am not as good as him.' Although there are shortcomings
我者一。吾曏者。彼上人為我西堂。今西堂有彼上人者否。自是道價郁跂叢林傾挹。師智崇禮卑。如常不輕。提獎唱誘。孜孜不倦。前後登法座者。以十指數。能使所至立成寶坊。然而三衣之外。一衲週身。齏粥僅延。猶存五觀。其諸襯施。不以掛眼。且奉律精嚴。纖過無犯。以萬曆之甲申。入吳山之蓮華峰。登支道林講座。山林隱秀。有終焉意。未幾遷化。茶毗。斂靈骨。塔于本山。
素庵法師傳(附兀齋．幻齋二比丘)
素庵法師。諱某。生於襄陽鐘氏。壯歲棄儒。遍訪知識。至南陽留山寺。禮泯庵休公落髮。瓢然一缽。歷伏牛清涼受具。依秀法師。習經論凡十一載。精其業。南禮普陀。過白下。白下名流。針芥自合。以攝山講席留師。道聲大振。師亦樂茲山幽䆳。遂誅茆築室。棲遲十年。一日扶杖將行。留偈凈業堂云。自入棲霞已十年。東修西補未曾閑。掀翻瓦礫成禪院。除剪荊榛作菜園。每煉蔬羹供海眾。恒宜大教繼先賢。如斯弗為兒孫業。留與同袍萬古傳。其氣韻可想矣。已而為眾復留。師身長幾七尺。頭顱方直。面目有光。隆顙豐頤。音聲如鐘。生平履踐。如冰雪。隨所酬應。春溫日旭。人自意消。說法直截簡易。不為峻語。而格頑導愚。遠近欽悅。凡講華嚴大鈔法華楞嚴諸大乘經論。各若
【現代漢語翻譯】 現代漢語譯本： 『我』是指一個獨立的存在。我曾經說過，那位上人（指有德行的僧人）為我管理西堂（寺院的西部建築）。現在西堂還有那位上人嗎？自從他來了之後，寺院的聲譽和威望日益增長，僧眾都敬佩他。這位上人智慧高超，但待人謙卑有禮，就像常不輕菩薩（總是恭敬他人，從不輕視他人）一樣。他孜孜不倦地提攜和引導後輩。前後登上法座講法的次數，用十個手指都數不過來。他能使所到的地方都立即變成寶坊（神聖的寺院）。然而，除了三衣（僧侶的法衣）之外，他只有一件粗布衲衣蔽體。每天只能靠稀粥維持生命，但仍然保持著五觀（進食時的五種觀想）。對於別人的供養和佈施，他從不放在心上。而且他嚴守戒律，即使是細微的過失也絕不觸犯。在萬曆年間的甲申年，他進入吳山的蓮華峰（山峰名），登上支道林（東晉僧人）的講座。他隱居在山林中，有在此終老的打算。不久之後，他圓寂了。經過茶毗（火葬），人們收集了他的靈骨，建塔于本山。
《素庵法師傳》（附兀齋、幻齋二比丘）
素庵法師，俗家姓鐘，襄陽人。年輕時放棄儒學，四處拜訪名師。到達南陽留山寺，拜泯庵休公為師剃度出家。他身披袈裟，手持缽盂，雲遊四方，先後在伏牛山和清涼山受具足戒。之後依止秀法師，學習經論長達十一年，精通佛學。後來他前往普陀山朝拜，路過白下（南京）。白下的名流雅士，與他一見如故。於是邀請他在攝山講法，他的名聲因此大振。法師也喜歡這裡的幽靜，於是砍伐樹木，建造房屋，在此隱居了十年。有一天，他拄著枴杖準備離開，在凈業堂留下偈語說：『自從來到棲霞寺已經十年，東修西補從未閑過。掀翻瓦礫建成了禪院，除剪荊棘開闢了菜園。經常煮蔬菜供養僧眾，應該繼承先賢的偉大教義。像這樣不是爲了子孫後代的事業，而是留給同道的萬古傳承。』他的氣度和韻味由此可見一斑。之後，爲了大眾的請求，他又留了下來。法師身高將近七尺，頭顱方正，面容煥發光彩，額頭飽滿，下巴豐潤，聲音洪亮如鐘。他一生行為端正，像冰雪一樣純潔。待人接物，像春天的陽光一樣溫暖。人們自然而然地消除了心中的煩惱。他講法直截了當，簡明易懂，不用深奧的語言，卻能感化頑固的人，引導愚昧的人。遠近的人都欽佩和喜悅。他曾經講解過《華嚴大鈔》、《法華經》、《楞嚴經》等大乘經論，都各自...
【English Translation】 English version: 'I' refers to an independent existence. I once said that the Venerable (referring to a virtuous monk) managed the West Hall (western building of the monastery) for me. Is that Venerable still in the West Hall now? Since his arrival, the monastery's reputation and prestige have grown, and the monks all admire him. This Venerable is highly intelligent but treats people with humility and courtesy, just like Bodhisattva Sadāparibhūta (always respectful of others, never belittling anyone). He tirelessly promoted and guided the younger generation. The number of times he ascended the Dharma seat to preach is countless even with ten fingers. He can make any place he goes to immediately become a precious sanctuary (sacred monastery). However, apart from the three robes (robes of a monk), he only has one coarse cloth robe to cover his body. He can only sustain his life with thin porridge every day, but he still maintains the five contemplations (five contemplations during meals). He never takes to heart the offerings and donations of others. Moreover, he strictly observes the precepts, never violating even the slightest transgression. In the year of Jia Shen during the Wanli era, he entered Lotus Peak of Wu Mountain (mountain peak name) and ascended the lecture seat of Zhi Daolin (monk of the Eastern Jin Dynasty). He lived in seclusion in the mountains and forests, intending to spend his remaining years there. Not long after, he passed away. After cremation (cremation), people collected his spiritual bones and built a pagoda on the same mountain.
Biography of Dharma Master Su'an (Attached are the two Bhikkhus Wu Zhai and Huan Zhai)
Dharma Master Su'an, whose secular surname was Zhong, was from Xiangyang. In his youth, he abandoned Confucianism and visited famous teachers everywhere. Arriving at Liushan Temple in Nanyang, he was tonsured by Master Min'an Xiu. Wearing a kasaya and carrying a bowl, he traveled around, receiving full ordination at Funiu Mountain and Qingliang Mountain. After that, he relied on Dharma Master Xiu to study scriptures and treatises for eleven years, becoming proficient in Buddhism. Later, he went to Mount Putuo to pay homage, passing through Baixia (Nanjing). The famous scholars of Baixia felt an immediate connection with him. So they invited him to preach at Sheshan, and his reputation greatly increased as a result. The Dharma Master also liked the tranquility here, so he cut down trees and built houses, living in seclusion here for ten years. One day, he leaned on his cane and prepared to leave, leaving a verse in the Jingye Hall saying: 'It has been ten years since I came to Qixia Temple, repairing the east and supplementing the west without ever being idle. Overturning rubble to build a Zen monastery, removing thorns and opening up a vegetable garden. Often cooking vegetables to support the Sangha, one should inherit the great teachings of the predecessors. Such is not for the cause of descendants, but left to fellow practitioners for eternity.' His demeanor and charm can be imagined from this. Afterwards, at the request of the masses, he stayed again. The Dharma Master was nearly seven feet tall, with a square head, a radiant face, a full forehead, a plump chin, and a voice as loud as a bell. Throughout his life, his conduct was upright, as pure as ice and snow. His treatment of people was as warm as the spring sun. People naturally eliminated the troubles in their hearts. His preaching was straightforward, simple, and easy to understand, without using profound language, but he could transform stubborn people and guide ignorant people. People from far and near admired and rejoiced. He once lectured on the 'Great Commentary on the Avatamsaka Sutra', the 'Lotus Sutra', the 'Surangama Sutra' and other Mahayana scriptures, each...
干座。以萬曆癸巳十一月十三日後夜。端坐唸佛而逝。三日中夜。火滿山。若列炬。閱世七十五。法臘五十。師生平瑞跡甚多。初至攝山演華嚴。至入法界品。塔放五色光。又一日講法華。至寶塔品。見空中光相儼然。汪司馬道昆。為作銘記。司馬公兩舉無遮大會。于新安焦山。見異人數十曹。伏師前以脫苦謝。司馬親見之。丙戌大饑。僧眾絕食。而蕪陰郝氏。裹百斛米至。初登殿禮佛。驚謂曰。是夢中教我賑米佛也。辛卯冬。講法華于婁東之淮云。至地涌品。毫光繚繞法座下。經久不散。應蕪湖講。期度江。風浪大作。師咒觀音力。應聲寂然。其他毛舉未易悉數。
兀齋．幻齋二比丘。俱出襄陰鐘氏。為同祖兄弟。同師素庵法師。稱高足。兀齋。名如慧。法師與慧。在俗父子也。母汪腹之時。師已入留山矣。慧生三歷不語。一日父歸省其祖。一見喜曰。我父子同出家去。家人異之。五歲失母。養于伯母江。即幻齋之母也。慧。幼習世典通大意。會法師集講京師。因來省。遂祝髮座下。時十三歲。初聽楞嚴。至徴心辯見會五陰三科處。愕然自失。乃登壇受具。晝夜六時。除聽講外。即跏趺習定。兀然如槁木者三年。同學呼為兀齋。一日定中。見大光明身等虛空。自是掩關不語。妙悟益發。內外典籍。寓目即了。
【現代漢語翻譯】 現代漢語譯本 干座（指僧人去世）。萬曆癸巳年十一月十三日後半夜，端坐唸佛而逝。三日中夜，火光滿山，如同排列的火炬。享年七十五歲，僧臘五十年。這位法師一生中顯現的瑞相很多。最初在攝山講解《華嚴經》，講到《入法界品》時，佛塔放出五色光芒。又有一天講解《法華經》，講到《寶塔品》時，看見空中光相莊嚴。汪司馬道昆為他作了銘記。司馬公兩次舉辦無遮大會，在新安焦山，看見幾十個異人，跪在法師面前感謝他解脫了他們的痛苦。司馬公親眼所見。丙戌年大饑荒，僧眾斷糧，而蕪陰郝氏送來一百斛米。他初次登上大殿禮佛時，驚訝地說：『您就是夢中教我賑濟米糧的佛啊。』辛卯年冬天，在婁東的淮云講解《法華經》，講到《地涌出品》時，毫光繚繞在法座下，很久不散去。應蕪湖的邀請去講經，約定渡江，風浪大作。法師誦咒觀音菩薩的力量，風浪應聲平息。其他瑣碎的事蹟難以一一列舉。
兀齋（法號），幻齋（法號）兩位比丘，都是襄陰鐘氏人，是同祖兄弟。一同師從素庵法師，被認為是高足弟子。兀齋，名如慧（俗名），法師與如慧，在俗時是父子關係。母親汪氏懷孕的時候，法師已經進入留山修行了。如慧出生三年不說話，有一天父親回家探望他的祖父，一見到如慧就高興地說：『我父子一同出家去。』家人都覺得奇怪。五歲時失去母親，由伯母江氏撫養，也就是幻齋的母親。如慧，從小學習世俗典籍，通曉大意。適逢法師在京師聚集講經，因此前來探望，於是就在法師座下剃度出家，當時十三歲。初次聽聞《楞嚴經》，聽到征心辯見，會五陰三科之處，愕然若失。於是登壇受具足戒，晝夜六時，除了聽講之外，就結跏趺坐習禪入定，像枯木一樣三年。同學稱他為兀齋。有一天在禪定中，看見大光明身等同虛空。從此閉關不說話，妙悟更加顯發。內外典籍，看過一遍就明白了。
【English Translation】 English version Gan Zuo (referring to the passing away of a monk). In the latter half of the night of the thirteenth day of the eleventh month of the Gui Si year of the Wanli era, he passed away while sitting upright and reciting the Buddha's name. In the middle of the night of the third day, the mountain was filled with fire, like rows of torches. He lived to the age of seventy-five, with fifty years of monastic life. This master had many auspicious signs throughout his life. Initially, when lecturing on the Avatamsaka Sutra at Sheshan, when he reached the 'Entering the Dharma Realm' chapter, the pagoda emitted five-colored light. Another day, when lecturing on the Lotus Sutra, when he reached the 'Treasure Tower' chapter, he saw solemn light phenomena in the air. Wang Sima Daokun wrote an inscription for him. Sima Gong twice held the Unobstructed Great Assembly, and at Jiao Mountain in Xin'an, he saw dozens of extraordinary people kneeling before the master, thanking him for liberating them from their suffering. Sima personally witnessed this. During the great famine in the Bingxu year, the monks were without food, but Hao of Wuyin delivered a hundred hu (ancient Chinese measurement unit) of rice. When he first ascended the hall to pay homage to the Buddha, he exclaimed in surprise, 'You are the Buddha who taught me to distribute rice in my dream!' In the winter of the Xinmao year, when lecturing on the Lotus Sutra at Huaiyun in Loudong, when he reached the 'Emerging from the Earth' chapter, a halo of light surrounded the Dharma seat, and it did not dissipate for a long time. When invited to lecture in Wuhu, it was agreed to cross the river, but the wind and waves were strong. The master chanted the power of Avalokiteshvara, and the wind and waves subsided in response. Other trivial events are difficult to enumerate completely.
The two Bhikkhus, Wu Zhai (Dharma name) and Huan Zhai (Dharma name), were both from the Zhong family of Xiangyin, and were brothers from the same ancestor. They both studied under Master Su'an and were considered his outstanding disciples. Wu Zhai, whose name was Ru Hui (secular name), was the son of the master in their secular lives. When his mother, Wang, was pregnant, the master had already entered Mount Liu to practice. Ru Hui did not speak for three years after birth. One day, his father returned home to visit his grandfather, and upon seeing Ru Hui, he happily said, 'My son and I will both leave home to become monks.' The family found it strange. At the age of five, he lost his mother and was raised by his aunt, Jiang, who was also the mother of Huan Zhai. Ru Hui, from a young age, studied secular classics and understood their general meaning. When the master gathered to lecture in the capital, he came to visit, and then he was tonsured under the master's seat, at the age of thirteen. He first heard the Surangama Sutra, and when he heard the section on investigating the mind and discerning perception, encountering the five skandhas and three categories, he was stunned and lost. Then he ascended the altar to receive the full precepts, and six times day and night, besides listening to lectures, he would sit in the lotus position to practice meditation, remaining motionless like a withered tree for three years. His classmates called him Wu Zhai. One day, in meditation, he saw a great luminous body equal to the void. From then on, he closed himself off and did not speak, and his wonderful understanding became even more apparent. He understood both internal and external scriptures after reading them once.
無滯義矣。
幻齋。名如念。為人溫厚老成。嗜學經論如渴。二人同心執侍。如阿難難陀。以故棲霞法席。為江南最。二公俱善達觀老人。觀方佩南宗心印。勘辯諸方。而二公與之出入議論。時蒙許可。其人可知矣。丙戌十一月初七日。慧忻然謂弟子曰。我願畢將去矣。遂七日不食。而精神挺然。至十三日。端坐將逝。弟子請曰。著甚麼衣好。曰。不干他。遂逝。其夕。觀師在京之潭柘。夢慧掉臂西行而無侶。呼之不答。訃至。方驗其異。又三年戊子十一月十三日。慧方大祥。而念忽嘆曰。我更十日逝矣。至期果逝。與慧同塔龍化庵后。慧。世壽四十四。僧臘三十二。念。世壽三十八。僧臘二十五。方今叢林衰替。二公俱精進光明幢。使不奪其年。庶幾為大法棟樑。而竟為報緣所局。未終下壽。遂棄人天。傷哉。
月川法師傳
鎮澄。字月川。別號空印。金臺宛平李氏子。幼聰慧弗群。十五禮西山廣應寺引公為師。得度為沙彌。登壇受具。時一江澧西峰深守庵中諸大法師。弘教於大都。師親依輪下。參窮性相宗旨。靡不該練。尤醉心華嚴圓頓法門。如是者十餘年。復從小山笑巖二老。究西來密意。殊有會焉。自是聲光動遠近。後學仰而歸之。妙峰舉無遮會於五臺。師首其眾。罷會。居紫霞蘭若。面
【現代漢語翻譯】 沒有滯礙疑惑了。
幻齋（幻齋，法號）。名叫如念（如念，法號）。為人溫和敦厚，老成持重，學習佛經論著如飢似渴。二人同心協力地侍奉師長，如同阿難（Ānanda，佛陀十大弟子之一）和難陀（Nanda，佛陀異母弟）一般。因此，棲霞寺的法席，成為江南一帶最好的。這兩位法師都深得達觀老人（達觀老人，法號）的賞識。達觀老人佩服南宗的心印（心印，指禪宗以心傳心的宗旨），勘驗辯駁各方說法，而這兩位法師能參與其中，與他一起討論議論，時常得到他的認可，由此可知他們的修爲了。丙戌年十一月初七，慧（慧，法號）欣然對弟子們說：『我願行已畢，將要離去了。』於是七天不進食，但精神卻很旺盛。到十三日，端坐著將要逝世。弟子們請示說：『穿什麼衣服好？』慧回答說：『不要管這些。』於是就逝世了。當天晚上，觀師（觀師，法號）在京城的潭柘寺，夢見慧揮動著手臂向西而去，沒有同伴，呼喚他也不回答。訃告傳來，才知道夢境的奇異。又過了三年，戊子年十一月十三日，是慧的大祥祭日（大祥祭日，指逝世后兩週年的祭日），而念（念，法號）忽然嘆息說：『我再過十天也要逝世了。』到了日期果然逝世。與慧一同安葬在龍化庵后塔。慧，世壽四十四歲，僧臘三十二年。念，世壽三十八歲，僧臘二十五年。如今叢林衰敗，這兩位法師都是精進光明的標桿，如果不是被命運所限制，或許能成為佛法棟樑，卻因為業報因緣所侷限，未能享盡天年，就捨棄了人世，實在令人悲傷。
月川法師傳
鎮澄（鎮澄，法號）。字月川（月川，法號），別號空印（空印，法號）。是金臺宛平人李氏之子。從小就聰明過人。十五歲時，在西山廣應寺拜引公（引公，法號）為師，剃度為沙彌。登壇受具足戒。當時一江澧（一江澧，地名）西峰深守庵中的各位大法師，在大都弘揚佛法。鎮澄親自依止在他們門下，深入研究性相宗（性相宗，佛教宗派之一）的宗旨，無不精通。尤其沉醉於華嚴圓頓法門（華嚴圓頓法門，華嚴宗的教義），如此過了十多年。又跟隨小山笑巖（小山笑巖，法號）兩位老法師，探究西來密意（西來密意，指禪宗的宗旨），頗有領會。從此聲名遠揚，後來的學人都仰慕歸附他。妙峰（妙峰，法號）在五臺山舉辦無遮大會（無遮大會，佛教的一種大型法會），鎮澄擔任首座。法會結束后，居住在紫霞蘭若（紫霞蘭若，寺廟名）。
【English Translation】 There are no lingering doubts.
Huanzhai (幻齋, Dharma name). His name was Runian (如念, Dharma name). He was gentle, kind, mature, and eager to study Buddhist scriptures and treatises. The two of them served their teacher wholeheartedly, like Ānanda (阿難, one of the Buddha's ten great disciples) and Nanda (難陀, the Buddha's half-brother). Therefore, the Dharma seat at Qixia Temple became the best in the Jiangnan area. Both of these monks were deeply appreciated by Elder Daguan (達觀老人, Dharma name). Elder Daguan admired the mind-seal (心印, referring to the Chan school's doctrine of mind-to-mind transmission) of the Southern School, examining and refuting various views, and these two monks were able to participate in discussions with him, often receiving his approval, which shows their cultivation. On the seventh day of the eleventh month of the Bingxu year, Hui (慧, Dharma name) happily said to his disciples, 'My vows are fulfilled, and I am about to leave.' Then he did not eat for seven days, but his spirit was strong. On the thirteenth day, he sat upright and was about to pass away. The disciples asked, 'What clothes should we put on you?' Hui replied, 'Don't bother with that.' Then he passed away. That night, Master Guan (觀師, Dharma name) at Tanzhe Temple in Beijing dreamed that Hui was waving his arms and heading west without a companion, and calling him did not elicit a response. When the obituary arrived, he realized the strangeness of the dream. Three years later, on the thirteenth day of the eleventh month of the Wuzi year, it was Hui's Great Memorial Day (大祥祭日, referring to the memorial day two years after death), and Nian (念, Dharma name) suddenly sighed and said, 'I will also pass away in ten days.' He passed away as predicted. He was buried with Hui behind the pagoda of Longhua Nunnery. Hui lived to be forty-four years old, with thirty-two years as a monk. Nian lived to be thirty-eight years old, with twenty-five years as a monk. Now that the monastic community is declining, these two monks were models of diligence and brightness. If they had not been limited by fate, they might have become pillars of the Dharma, but they were limited by karmic conditions and did not live out their full lifespan, abandoning the world, which is truly sad.
Biography of Dharma Master Yuechuan
Zhencheng (鎮澄, Dharma name), styled Yuechuan (月川, Dharma name), also known as Kongyin (空印, Dharma name), was the son of the Li family of Wanping, Jintai. From a young age, he was exceptionally intelligent. At the age of fifteen, he took Yin Gong (引公, Dharma name) as his teacher at Guangying Temple in Xishan and was ordained as a novice monk. He ascended the altar to receive the full precepts. At that time, the great Dharma masters of Xifeng Deep Guard Nunnery in Yijiang Li (一江澧, place name) were propagating the Dharma in Dadu. Zhencheng personally relied on them, deeply studying the tenets of the Yogācāra school (性相宗, one of the Buddhist schools), mastering everything. He was especially immersed in the Avataṃsaka perfect and sudden Dharma gate (華嚴圓頓法門, the teachings of the Avataṃsaka school), and this continued for more than ten years. He also followed the two old masters, Xiaoshan Xiaoyan (小山笑巖, Dharma name), to explore the secret meaning of the West (西來密意, referring to the tenets of Chan Buddhism), gaining considerable understanding. From then on, his reputation spread far and wide, and later scholars admired and followed him. Miaofeng (妙峰, Dharma name) held an Unobstructed Assembly (無遮大會, a large Buddhist assembly) at Mount Wutai, and Zhencheng served as the chief seat. After the assembly, he resided at Zixia Retreat (紫霞蘭若, name of a temple).
迫冷壁者三年。適塔院主人。請修清涼傳。隨以法席。延致四方。學士大集。至室無所容。尋與友人雪峰。創獅子窟。建萬佛琉璃塔。遂成一大叢林。日繞數千指。演大華嚴。寒巖冰雪中。儼然金剛窟對談也。時 兩宮興福。尤注意臺山。聞師雅重之。特 賜龍藏。尋延師入京。館于千佛慈因二寺。講大乘諸經。 賜賚隆厚。奉 旨馳驛還山。開古竹林居之。有終焉意。復修古南臺。南臺竹林。皆文殊現身處。久廢。得師而復興。聖賢之跡隱顯在人也。師自是疲於津樑。謝遣諸弟子。默然兀坐。一切無預於懷。眾固請說法。師曰。學者以究心為要。多說何為。爾曹勉之。吾將行矣。中夜端坐而逝。時萬曆丁巳六月也。師安重寡言笑。律身至嚴。御眾甚寬。說法三十餘年。處廣眾若無人。不受飲食。雖天廚薦至。而粗糲自如。居恒專注理觀。安坐如山。物莫之動。度生衛法之心。至老彌篤。故出師之門者。皆凝厚之士。諸方取法焉。其于講演。提綱挈要。時出新義。北方法席之盛。稽之前輩。無出師右者。著述。有楞嚴正觀金剛正眼般若照真論因明起信攝論永嘉集諸解。皆盛行於世。
遍融師傳
真圓。字大方。遍融其別號也。蜀之營山人。姓鮮氏。幼業儒。身長七尺餘。音吐洪亮。年將立。感生死無常。
【現代漢語翻譯】 現代漢語譯本： 迫冷壁三年後，適逢塔院的主人邀請他修繕《清涼傳》。於是他以講法的席位，吸引四方學士聚集，以至於房間都容納不下。不久，他與友人雪峰一起，建立了獅子窟，建造了萬佛琉璃塔，最終形成了一座大型叢林。每天繞塔數千次，宣講《大華嚴經》。在寒冷的巖石和冰雪中，儼然像在金剛窟中對談一樣。當時，兩宮（指皇帝和皇太后）興建寺廟祈福，尤其關注五臺山。聽說大師德高望重，特地賜予龍藏（指皇帝御賜的佛經）。不久，朝廷派遣使者迎接大師入京，安置在千佛寺和慈因寺兩座寺廟中，講授大乘佛教的各種經典，並給予豐厚的賞賜。奉皇帝旨意，大師乘驛車返回五臺山，居住在古竹林，有在此終老的打算。後來又重修了古南臺。南臺和竹林，都是文殊菩薩顯現真身的地方，荒廢已久，因為大師的到來而得以復興。聖賢的軌跡，隱沒或顯現，都在於人啊！大師從此疲於奔波，謝絕遣散了諸位弟子，默默地兀自端坐，一切都與他無關。眾人堅決請求他講法，大師說：『學者以探究內心為要務，多說又有什麼用呢？你們好好努力吧，我就要走了。』半夜，大師端坐而逝，時間是萬曆丁巳年六月。大師安詳穩重，很少說話和笑容，約束自己非常嚴格，對待眾人卻很寬容。說法三十多年，身處眾多人群中，就像沒有人在一樣。不接受飲食供養，即使是御廚送來的美食，也粗茶淡飯，安之若素。平時總是專注于理性的觀照，安穩端坐如山，任何事物都不能動搖他。度化眾生、護衛佛法的心，到老年更加堅定。所以從大師門下出來的，都是凝重厚實的士人，各方都向他學習。他在講經說法時，提綱挈領，時常提出新的見解。北方佛教講經的盛況，考察前代的高僧，沒有能超過大師的。他的著作有《楞嚴正觀》、《金剛正眼》、《般若照真論》、《因明起信攝論》、《永嘉集》等各種註解，都在世上廣為流傳。
《遍融師傳》
真圓，字大方，遍融是他的別號。是蜀地營山人，姓鮮。從小學習儒學，身高七尺多，聲音洪亮。將近三十歲時，感嘆生死無常。
【English Translation】 English version: After three years of dwelling in a cold, secluded place, he happened to be invited by the owner of the Pagoda Courtyard to revise the 'Biography of Qingliang' (Qingliang Zhuan). Subsequently, he used the Dharma seat to attract scholars from all directions, to the point where the room could not accommodate them all. Soon after, he and his friend Xuefeng (雪峰) founded the Lion's Cave (Shizi Ku) and built the Myriad Buddhas' Lapis Lazuli Pagoda (Wanfo Liuli Ta), eventually forming a large monastery. Daily, he circumambulated the pagoda thousands of times, expounding the 'Great Avatamsaka Sutra' (Da Huayan Jing). Amidst the cold rocks and snow, it was as if they were conversing in the Vajra Cave (Jingang Ku). At that time, both palaces (referring to the Emperor and Empress Dowager) were building temples to seek blessings, paying particular attention to Mount Wutai (臺山). Hearing of the Master's esteemed reputation, they specially bestowed the Dragon Canon (Longzang - imperial edition of Buddhist scriptures). Soon, the court sent envoys to welcome the Master to the capital, housing him in the Thousand Buddhas Temple (Qianfo Si) and the Ci'en Temple (慈因寺), where he lectured on various Mahayana sutras, receiving generous rewards. Upon imperial decree, the Master traveled by express post back to the mountain, residing in the Ancient Bamboo Grove (Guzhu Lin), intending to spend his remaining years there. He also restored the Ancient Southern Terrace (Gu Nantai). Both the Southern Terrace and the Bamboo Grove were places where Manjushri Bodhisattva (文殊) manifested, having been abandoned for a long time, they were revived because of the Master. The traces of sages, whether hidden or revealed, depend on people! From then on, the Master was weary of worldly affairs, dismissing his disciples and silently sitting in meditation, with everything unrelated to him. The assembly earnestly requested him to expound the Dharma, to which the Master replied: 'Scholars should focus on investigating the mind as the essential task. What is the use of much speaking? Strive diligently, all of you, for I am about to depart.' In the middle of the night, he passed away in a seated posture, in the sixth month of the Ding Si year of the Wanli era. The Master was composed, grave, and rarely smiled, strictly disciplined himself, and was very tolerant towards others. He expounded the Dharma for more than thirty years, being in a large crowd as if no one was there. He did not accept food offerings, even if delicacies from the imperial kitchen were offered, he remained content with coarse food. He constantly focused on rational contemplation, sitting steadily like a mountain, unmoved by anything. His heart for liberating beings and protecting the Dharma grew stronger with age. Therefore, those who came from the Master's school were all men of solid character, and all quarters took him as a model. In his lectures, he grasped the key points, often presenting new insights. Examining the flourishing of Buddhist lectures in the north, none of the predecessors surpassed the Master. His writings include commentaries on the 'Shurangama Sutra' (楞嚴經), 'Correct Contemplation' (正觀), 'Vajra Eye' (金剛正眼), 'Prajna Illumination' (般若照真論), 'Hetu-vidya' (因明), 'Awakening of Faith' (起信攝論), and 'Yongjia Collection' (永嘉集), all of which are widely circulated in the world.
'Biography of Master Bianrong' (遍融師傳)
Zhenyuan (真圓), styled Dafang (大方), Bianrong (遍融) was his alias. He was a native of Yingshan (營山) in Shu (蜀), with the surname Xian (鮮). He studied Confucianism from a young age, was over seven feet tall, and had a loud voice. Approaching the age of thirty, he felt the impermanence of life and death.
遂舍家入雲華山。禮可和尚為師。落髮受具。一缽東下。至洪州。葺馬祖庵居之。復舍庵入京師。遍游講席。深入華嚴法界。心念口演。不離此經。復束缽入匡山。值歲㐫。鬻薪度日。採薪遇有材堅寔可為器杖者。輒削成。雜薪中。賣之不論價。隨得錢米無多少。一以供眾。為之不避風雨寒暑。如是二十餘年。庵居獅子巖。地幽僻多魈倀。常橫一棒坐巖口。行腳僧來。輒棒之出。竟無契其機者。前後四入京師。初住龍華寺。聽通公講法。次住柏林閱藏。又移世剎海。接待雲水。最後 慈聖太后。建千佛叢林。請師居之。陳文端趙文肅二公。為護持。道望赫然。嘗在杲日寺。講華嚴經。有狂僧。觸太宰下獄。詞連師。因並逮師下獄。兩獄卒甚苦患師。置師于㭱。師不勝苦。口稱大方廣佛華嚴經。鐵栓檀㭱。轟然盡裂。獄卒駭異感化。因不復為獄卒。師在獄時。送供入獄者甚眾。然必獄眾均沾。精好一如始受。否即力卻。終不獨入口。獄眾以此感動。相率皈依。圓扉之中。佛聲浩浩矣。師在獄凡三閱月。文肅公疏請。得免。師念苦緣當百日。今未滿。且不能捨獄眾。堅不肯出。比出。隱谷積山。塊然獨坐。見人不起。亦不舉手。會中貴楊某。奉 慈聖命。請居世剎海。 賜內帑紫衣寶幡龍藏。時江陵方柄國。嘗詣師。侍者
【現代漢語翻譯】 現代漢語譯本：於是他捨棄家庭，前往雲華山，拜可和尚為師，剃度並受具足戒。之後，他帶著一隻缽向東而行，到達洪州，修葺馬祖（指馬祖道一，709-788，唐代禪宗大師）的舊庵居住。後來又離開庵，前往京師，廣泛遊歷于各個講席之間，深入研究《華嚴經》的法界義理，心中思念，口中演說，始終不離此經。之後，他再次帶著缽前往匡山（即廬山），正值饑荒之年，便靠賣柴度日。砍柴時，如果遇到木材質地堅實可以做成器杖的，就削製成器杖，混在柴中一起賣，不計較價格。無論得到多少錢米，都全部用來供養大眾，為此不避風雨寒暑，如此過了二十多年。他庵居在獅子巖，那裡地處幽僻，多有鬼怪出沒。他常常橫著一根木棒坐在巖石口，有行腳僧人來，就用棒子打出去，始終沒有遇到能契合他禪機的人。他前後四次進入京師，最初住在龍華寺，聽通公講法；之後住在柏林寺閱藏；又移居世剎海，接待雲遊僧人。最後，慈聖太后（指慈聖光獻皇后，1040-1093，宋英宗的皇后）建造千佛叢林，請他去居住，陳文端（指陳堯佐，963-1044，北宋大臣）、趙文肅（指趙抃，1008-1084，北宋大臣）二位公卿為他護持，他的道望非常顯赫。他曾經在杲日寺講解《華嚴經》，有一個瘋癲的僧人冒犯了太宰，被關入監獄，供詞牽連到他，因此也被逮捕入獄。兩個獄卒非常厭惡他，把他安置在木枷里，他難以忍受痛苦，口中稱念《大方廣佛華嚴經》，鐵栓和檀木枷鎖轟然全部斷裂。獄卒感到驚駭和感化，因此不再做獄卒。他在監獄裡的時候，送食物進監獄的人很多，但他必定讓監獄裡的所有人都平均分到，精美的食物和最初得到的一樣，否則就堅決拒絕，始終不獨自入口。監獄裡的人因此感動，互相帶領著皈依佛法，圓形的監獄裡，佛的聲音浩大。他在監獄裡總共待了三個月，趙文肅公上疏請求，才得以免罪。他想到苦難的緣分應當有一百天，現在還沒有滿，而且不能捨棄監獄裡的眾人，堅決不肯出去。等到出獄后，他隱居在谷積山，獨自靜坐，見到人也不起身，也不舉手。恰逢中貴楊某，奉慈聖太后的命令，請他居住在世剎海，賜予內帑的紫衣、寶幡和龍藏。當時江陵的方柄國（具體人物待考），曾經拜訪過他，侍者...
【English Translation】 English version: Thereupon, he renounced his family and went to Yunhua Mountain, where he took the Venerable Ke as his teacher, had his head shaved, and received the full monastic precepts. Afterwards, carrying a single alms bowl, he traveled east to Hongzhou, where he repaired the old hermitage of Mazu (referring to Mazu Daoyi, 709-788, a Chan master of the Tang Dynasty) and resided there. Later, he left the hermitage and went to the capital city, extensively visiting various lecture halls, deeply studying the Dharmadhatu principles of the Avatamsaka Sutra, contemplating in his mind and expounding with his mouth, never departing from this sutra. Subsequently, he once again carried his alms bowl to Kuang Mountain (i.e., Mount Lu), where he encountered a year of famine and made a living by selling firewood. When chopping wood, if he found timber that was solid and suitable for making implements, he would carve it into implements and mix it with the firewood for sale, without haggling over the price. Regardless of how much money or rice he obtained, he would use it all to support the community, enduring wind, rain, cold, and heat for this purpose, for over twenty years. He resided in a hermitage on Lion Rock, a secluded place frequented by goblins and demons. He would often sit at the entrance of the rock with a wooden staff across his lap, and if any traveling monks came, he would strike them with the staff, never encountering anyone who could understand his Zen intent. He entered the capital city four times in total. Initially, he stayed at Longhua Temple, listening to Venerable Tong expound the Dharma; later, he resided at Berlin Temple, reading the scriptures; and then he moved to Shishahai, receiving wandering monks. Finally, Empress Dowager Cisheng (referring to Empress Dowager Guangxian, 1040-1093, Empress of Emperor Yingzong of the Song Dynasty) built the Thousand Buddha Monastery and invited him to reside there. Chen Wenduan (referring to Chen Yaozuo, 963-1044, a minister of the Northern Song Dynasty) and Zhao Wensu (referring to Zhao Bian, 1008-1084, a minister of the Northern Song Dynasty), two high-ranking officials, supported him, and his reputation for virtue was very prominent. He once lectured on the Avatamsaka Sutra at Gaori Temple, where a mad monk offended the Grand Tutor and was imprisoned. His testimony implicated him, and he was also arrested and imprisoned. The two jailers greatly disliked him and placed him in a wooden cangue. Unable to bear the suffering, he recited the Mahavairocana Sutra, and the iron bolts and sandalwood cangue shattered completely. The jailers were shocked and moved, and they ceased to be jailers. While he was in prison, many people sent food into the prison, but he always ensured that everyone in the prison received an equal share, with the finest food being distributed equally as it was first received; otherwise, he would firmly refuse it and never eat it alone. The prisoners were moved by this and mutually led each other to take refuge in the Buddha, and the sound of the Buddha resounded throughout the circular prison. He remained in prison for a total of three months, and Zhao Wensu submitted a memorial requesting his release, which was granted. He thought that the karmic connection of suffering should last for one hundred days, but it had not yet been fulfilled, and he could not abandon the prisoners, so he firmly refused to leave. After he was released from prison, he lived in seclusion in Guji Mountain, sitting alone, neither rising to greet people nor raising his hand. It happened that Yang, a eunuch of the court, acting on the orders of Empress Dowager Cisheng, invited him to reside at Shishahai, and bestowed upon him a purple robe, a precious banner, and the Dragon Canon from the imperial treasury. At that time, Fang Bingguo of Jiangling (specific person to be verified) once visited him, and the attendant...
屢促師迎。不應。江陵至榻前。始徐起。執其手曰。公來何為。曰來問佛法。師曰。盡心佐理 朝廷。此真佛法。舍此俱為戲論耳。張默然。張。又嘗偕文肅謁師。問如何是文殊智。曰。不隨心外境。如何是普賢行。曰。調理一切心。師性耿直。高聲硬語。聞者凜然。不能為豪貴人溫懦。此亦其概也。初師法軀修偉。而不甚肥大。自住剎海。日漸豐碩。至須人扶掖始得行。隆冬冱寒。日必數浴。居恒危坐。默持法界觀。或誦華嚴無停晷。甲申九月。師命梓人造龕。促其期曰。宜速成。緩無及也。前三日。孤雁集方丈。師撫之點頭曰。爾來乎。蓋雁去而師滅。師原無疾。獨覺氣力漸微弱。至重九日。尚坐繩床。聽誦晚課。聞愿生西方句。泊然而化。世壽七十九。僧臘五十。全身瘞德勝門外。普同塔。
如幻傳
如幻。閩人也。林氏子。少為儒。以事忤督學使者。拂衣而出。之廬山。從遍融和尚落髮。時遍融晦跡眾中。為常住斫柴。幻亦斫柴。后遍融之京為國師。幻從之京。名起諸公卿間籍甚。后散去。之姑蘇南海楚蘄黃間。所到說法。從之者如雲。萬曆己卯。來九峰講涅槃經。楚藩臬大夫往詢之。時弟子有私賣田數畝。為常住者。以所置券。請印于當道。幻聞之曰。非我法也。一夜遁去。諸弟子莫知所之。
【現代漢語翻譯】 現代漢語譯本： 多次催促師傅迎接（張），師傅沒有答應。等到（張）從江陵來到師傅的禪榻前，師傅才慢慢起身，握著他的手說：『您來做什麼？』（張）說：『來請教佛法。』師傅說：『盡心輔佐朝廷，這就是真正的佛法。捨棄這個，其他的都是戲論罷了。』張（）沉默不語。 張（）又曾經和文肅（）一起拜訪師傅，問：『什麼是文殊菩薩的智慧？』師傅說：『不隨逐心外的境界。』問：『什麼是普賢菩薩的行持？』師傅說：『調伏治理一切心。』師傅性格耿直，說話聲音洪亮而語氣強硬，聽的人都感到敬畏。他不能對豪門貴人溫和謙恭，這也是他性格的一個方面。當初師傅的法體修長偉岸，但不是很肥胖。自從住在剎海（）寺后，身體日益豐碩，以至於需要人攙扶才能行走。在隆冬嚴寒時節，每天必定多次沐浴。平時總是端正危坐，默默持誦法界觀（），或者誦讀《華嚴經》，沒有停歇的時候。甲申年九月，師傅命令工匠製作龕（），催促他們按期完成，說：『應該儘快完成，慢了就來不及了。』前三天，一隻孤雁飛到方丈（），師傅撫摸著它，點頭說：『你來了嗎？』大概是雁離去的時候，師傅就圓寂了。師傅原本沒有疾病，只是感覺氣力漸漸衰弱。到重陽節那天，還坐在繩床上，聽誦晚課。聽到『愿生西方』的句子，安然圓寂。世壽七十九歲，僧臘五十年。全身安葬在德勝門外的普同塔（）。
《如幻傳》 如幻（），是閩地人，姓林。年輕時學習儒學，因為事情觸犯了督學使者，拂袖而去，前往廬山，跟隨遍融（）和尚剃度出家。當時遍融（）隱匿在僧眾之中，為常住砍柴，如幻（）也砍柴。後來遍融（）前往京城擔任國師，如幻（）也跟隨他到京城，名聲在各位公卿之間非常顯赫。後來（如幻）散去，前往姑蘇、南海、楚、蘄、黃等地，所到之處都說法，跟隨他的人像云一樣多。萬曆己卯年，來到九峰（）講解《涅槃經》，楚地的藩臬大夫前往請教他。當時有弟子私自賣掉幾畝田地，作為常住的財產，用所立的文書，請求在官府蓋章。如幻（）聽了說：『這不是我的佛法。』一夜之間遁去，各位弟子都不知道他去了哪裡。
【English Translation】 English version: He repeatedly urged the master to greet (Zhang), but the master did not respond. It was only when (Zhang) arrived from Jiangling to the master's meditation seat that the master slowly rose, took his hand, and said, 'What brings you here?' (Zhang) said, 'I have come to inquire about the Buddha-dharma.' The master said, 'Devote yourself to assisting the court; this is the true Buddha-dharma. Abandoning this, everything else is mere frivolous talk.' Zhang ( ) remained silent. Zhang ( ) once visited the master with Wen Su ( ), asking, 'What is the wisdom of Manjushri (Wenshu, bodhisattva of wisdom)?' The master said, 'Not following external objects of the mind.' Asking, 'What is the practice of Samantabhadra (Puxian, bodhisattva of practice)?' The master said, 'Regulating and managing all minds.' The master's nature was upright, his voice loud and his tone firm, inspiring awe in those who heard him. He could not be gentle and meek with the powerful and wealthy; this was also a facet of his character. Initially, the master's physical form was tall and majestic, but not very stout. Since residing at Chahai ( ) Temple, his body gradually became more robust, to the point where he needed assistance to walk. During the severe cold of deep winter, he would bathe several times a day. He would constantly sit upright in meditation, silently reciting the contemplation of the Dharmadhatu ( ), or reciting the Avatamsaka Sutra (Huayan Jing), without ceasing. In the ninth month of the year Jiashen, the master ordered craftsmen to build a stupa ( ), urging them to complete it on schedule, saying, 'It should be completed as soon as possible; delay will be too late.' Three days prior, a lone goose landed in the abbot's chamber ( ), the master stroked it, nodding and saying, 'Have you come?' It was probably when the goose departed that the master passed away. The master had no illness originally, only feeling his strength gradually weakening. On the day of the Double Ninth Festival, he was still sitting on a rope bed, listening to the evening recitation. Upon hearing the phrase 'Wishing to be born in the Western Pure Land,' he peacefully passed away. His age was seventy-nine, and his monastic age was fifty. His entire body was buried outside Desheng Gate in the Universal Pagoda ( ).
Biography of Ruhuan Ruhuan ( ) was a native of Min, with the surname Lin. In his youth, he studied Confucianism, but because of an incident offending the education commissioner, he brushed his sleeves and left, going to Mount Lu, where he was tonsured as a monk under the Venerable Bianrong ( ). At that time, Bianrong ( ) was hidden among the monks, chopping firewood for the monastery; Ruhuan ( ) also chopped firewood. Later, Bianrong ( ) went to the capital to serve as the national preceptor, and Ruhuan ( ) followed him to the capital, his reputation becoming very prominent among the nobles and ministers. Later, (Ruhuan) dispersed and went to Suzhou, the South Sea, Chu, Qi, and Huang, preaching the Dharma wherever he went, with followers like clouds. In the year Jimao of the Wanli era, he came to Jiufeng ( ) to lecture on the Nirvana Sutra. The provincial judicial commissioner of Chu went to inquire of him. At that time, some disciples privately sold several acres of land to benefit the monastery, using the documents they had drawn up to request official seals from the local government. Ruhuan ( ) heard of this and said, 'This is not my Dharma.' He fled in the night, and none of the disciples knew where he had gone.
當道聞之。益重。幻為人。生平無嗜好。人有所施。輒以施人。每行手持一缽。肩擔一袈裟。赤腳麻鞋。不厭艱苦。與人言佛法。滾滾如大海水不可竭。又善談名理皇極經世性理諸書。一生不見喜怒之色。復來九峰。講楞嚴。郭祭酒正域。從之問道。言甚相得。后入廬山。講法華經。一日端坐示疾。弟子請偈。幻曰。浮生本無偈。癡人迷夢蹤。虛空無面目。面目問虛空。弟子曰。靈骨可更之蘄乎。幻曰。愛重娑婆苦。無情極樂仙。何須懷舊影。寂照滿三千。言畢而逝。時年五十九。
方念傳
方念。號清涼。古唐楊氏子。剃染從師。頗習文義。后舍之入少林。謁幻休。幻休。提大事因緣。激發之。曉夕體究。至寢食俱忘。一日至五乳峰前。忽有得。呈偈曰。五乳峰前。好個訊息。大小石頭。塊塊著地。幻休可之。尋入京。依暹禮二師。探性相宗旨。曰。差別智不可不明也。自是肆游諸方。所見非一人。所修非一行。吃水齋。刺血書華嚴經。斷三日食。或斷七日。巖間枯坐。六時課誦。行大悲咒穢跡咒。日各千遍。跽閱雜華。放施食。吃麩糠吞菜。閉關禁足。凡一切苦行。人所頞蹙者。師甘之如飴。然亦不廢講演。結冬度夏。從人渴仰引進。作佛事耳。萬曆丁亥。在古華嚴石城。精厲過分。忽雙目失明。思
【現代漢語翻譯】 現代漢語譯本：當道之人聽聞了他的事蹟，更加敬重他。幻（Huan，法號）這個人，生平沒有任何嗜好。別人施捨給他的東西，他總是轉手施捨給別人。每次出行，他都手持一個缽，肩上扛著一件袈裟，赤著腳，穿著麻鞋，不畏懼艱苦。他與人談論佛法，滔滔不絕，如同大海之水，取之不盡，用之不竭。他又擅長談論名理、皇極經世、性理等書籍。一生之中，從未見過他有喜怒之色。後來，他再次來到九峰，講授《楞嚴經》。郭祭酒正域（Guo Jijiu Zhengyu，人名）跟隨他問道，兩人談論得非常投機。之後，他進入廬山，講授《法華經》。有一天，他端坐著，表示自己生病了。弟子們請求他留下偈語。幻說：『浮生本來就沒有偈語，癡人才會迷戀夢中的軌跡。虛空沒有面目，向誰去問虛空的面目呢？』弟子們問：『靈骨可以改葬到蘄州嗎？』幻說：『貪愛娑婆世界（Suo Po Shijie，佛教術語，指我們所居住的這個世界）是痛苦的根源，無情無慾才是極樂世界的仙人。何必懷念舊日的形影，寂靜的光芒照滿三千世界。』說完就去世了，享年五十九歲。 方念（Fang Nian，法號）傳 方念，號清涼（Qingliang，法號），是古唐楊氏的兒子。剃度出家后，跟隨師父學習，頗有文采。後來，他捨棄了這些，進入少林寺，拜見幻休（Huanxiu，法號）。幻休提起大事因緣，啓發了他。他日夜研究，甚至到了廢寢忘食的地步。有一天，他來到五乳峰前，忽然有所領悟，呈上偈語說：『五乳峰前，真是個好訊息。大小石頭，塊塊落地。』幻休認可了他的領悟。之後，他進入京城，依止暹禮（Xianli，法號）和二師，探究性相宗的宗旨。他說：『差別智不可不明啊。』從此，他四處遊歷，所見之人不止一個，所修之行不止一種。他吃水齋，刺血書寫《華嚴經》，斷食三天，或者斷食七天，在巖石間枯坐，每天六時課誦，修行大悲咒和穢跡金剛咒，每天各念誦一千遍。他跪著閱讀《雜華經》，放生施食，吃麩糠吞菜，閉關禁足。凡是一切艱苦的修行，別人感到為難的，他都甘之如飴。然而，他也不廢棄講經說法，結夏安居，隨從人們的渴望和仰慕，引導他們，做佛事。萬曆丁亥年，在古華嚴石城，他精進過度，忽然雙目失明。他思
【English Translation】 English version: When those in positions of authority heard of him, they respected him even more. Huan (Dharma name), this person, had no hobbies in his life. Whatever others gave him, he would always give to others. Every time he traveled, he would carry a bowl in his hand, a kasaya (robe) on his shoulder, barefoot, wearing hemp shoes, not afraid of hardship. When he spoke to people about the Buddha's teachings, it flowed endlessly like the water of the great sea, inexhaustible. He was also good at discussing books on names and principles, the Huangji Jingshi, and the nature of things. Throughout his life, he was never seen to be happy or angry. Later, he came to Jiufeng again to lecture on the Shurangama Sutra. Guo Jijiu Zhengyu (person's name) followed him to ask questions, and they talked very congenially. After that, he entered Lushan and lectured on the Lotus Sutra. One day, he sat upright and indicated that he was ill. The disciples asked him to leave a verse. Huan said, 'Floating life has no verse, only foolish people are fascinated by the traces of dreams. Emptiness has no face, who can ask emptiness about its face?' The disciples asked, 'Can the spiritual bones be reburied in Qizhou?' Huan said, 'Loving the Saha world (Suo Po Shijie, Buddhist term, referring to the world we live in) is the root of suffering, being emotionless and desireless is the immortal of the Pure Land. Why cherish old shadows, the light of stillness fills three thousand worlds.' After saying that, he passed away, at the age of fifty-nine. Biography of Fang Nian (Dharma name) Fang Nian, also known as Qingliang (Dharma name), was the son of the Yang family of the ancient Tang Dynasty. After being tonsured and becoming a monk, he followed his master to study and was quite accomplished in literature. Later, he abandoned these and entered the Shaolin Temple to visit Huanxiu (Dharma name). Huanxiu raised the great cause and condition, inspiring him. He studied day and night, even to the point of forgetting to eat and sleep. One day, he came to the front of the Five Peaks and suddenly had an understanding, presenting a verse saying, 'In front of the Five Peaks, what good news. Big and small stones, each falling to the ground.' Huanxiu approved of his understanding. After that, he entered the capital and relied on Xianli (Dharma name) and two teachers to explore the tenets of the Yogacara school. He said, 'The wisdom of differentiation must be understood.' From then on, he traveled everywhere, seeing more than one person and practicing more than one practice. He ate water fasts, wrote the Avatamsaka Sutra in blood, fasted for three days, or fasted for seven days, sat withered among the rocks, recited the scriptures six times a day, practiced the Great Compassion Mantra and the Ucchusma Mantra, each recited a thousand times a day. He knelt and read the Avatamsaka Sutra, released living beings and gave food, ate bran and swallowed vegetables, closed himself in seclusion. All the difficult practices that others found difficult, he enjoyed like sweets. However, he did not abandon lecturing on the scriptures, observing the summer retreat, following people's desires and admiration, guiding them, and doing Buddhist affairs. In the year of Dinghai in the Wanli era, in the ancient Huayan Stone City, he was overly diligent and suddenly went blind. He thought
惟曰。幻身非有。病從何來。身心一時放下。硬坐七日。而復見。隨至秀州天寧。飯僧十萬八千。過越中。寓廣濟蘭若。有澄上座者。拜侍為弟子。禪者仰峰從杭來。夢師踞法座。放頂光普蔭越地。其後。澄上座法道大行越中。斯其兆也。又行化入吳。于天池開火場煉魔。回秀州。修福城東塔。復游江西。歷云居匡廬。將入五臺。而越中緇白。念德之深。力挽之。歸后竟莫知所終。其在越。獨眷眷于寶林道場。焉知非清涼國師後身。又焉知後日不復卓錫也。
云棲蓮池宏師傳
蓮池袾宏。字佛慧。仁和沈氏子。父號明齋。母周氏。師生而穎異。試屢冠諸生。于科第猶掇之也。顧志在出世。幾案間。輟書生死事大以自警。一日閱慧燈集。失手碎茶甌。有省。乃視妻子為鶻臭布衫。於世相一筆盡勾。作歌寄意。棄而專事佛。雖學使者力挽之。不回也。從蜀師性天剃度。乞昭慶無塵玉律師受具。即單瓢只杖游諸方。北遊五臺。感文殊放光。至伏牛。坐煉囈語。忽現舊習。入京師。參遍融笑巖二大老。皆有開發。經東昌府。忽有省。作偈曰。二十年前事可疑。三千里外遇何奇。焚香擲戟渾如夢。魔佛空爭是與非。時以母服未闋。懷木主以游。每食必供。居必奉。至金陵瓦官寺。病劇。幾為主者舁就茶毗。病間。歸
【現代漢語翻譯】 現代漢語譯本 惟則說：『幻化之身並非真實存在，疾病又從何而來？』於是他將身心一時放下，堅持靜坐七日，之後又恢復如初。隨後前往秀州天寧寺，齋飯供養僧眾十萬八千人。途經越州時，寄居在廣濟蘭若。有一位名叫澄的上座，拜他為師，侍奉左右。禪者仰峰從杭州趕來，夢見惟師踞於法座，頭頂放出光芒，普遍照耀越地。後來，澄上座的佛法在越中廣為流傳，這便是預兆。他又前往吳地弘法，在天池開闢火場，降伏邪魔。返回秀州后，修建福城東塔。之後又遊歷江西，經過云居山和匡廬山，準備前往五臺山。但越中的僧俗百姓感念他的恩德深厚，極力挽留他。歸來之後，最終不知所終。他在越州時，唯獨對寶林道場念念不忘。又怎能知道他不是清涼國師的後身呢？又怎能知道他日後不會再次在此駐錫呢？
云棲蓮池宏師傳
蓮池袾宏（Lianchi Zhuhong）（蓮池大師的名字），字佛慧，是仁和沈氏的兒子。他的父親號明齋，母親是周氏。蓮池大師天資聰穎，屢次在科舉考試中名列前茅，考取功名對他來說易如反掌。但他志向在於出世修行，在書案間，常常放下書本，以『生死事大』來警醒自己。有一天，他閱讀《慧燈集》時，不小心失手打碎了茶杯，有所領悟。於是他視妻子如『鶻臭布衫』（比喻厭惡之物），將世間的一切牽掛一筆勾銷。他作歌表達心意，然後毅然決然地專心修佛。即使學使者極力挽留，也無法使他回心轉意。他跟隨蜀地的性天法師剃度出家，又懇請昭慶寺的無塵玉律師為他授具足戒。之後便以單瓢只杖雲遊四方。他北遊五臺山，感應到文殊菩薩放光。到達伏牛山時，他靜坐修行，降伏囈語。忽然舊習復現，於是前往京師，參訪遍融和笑巖兩位大老，都得到啓發。途經東昌府時，忽然有所領悟，作偈說：『二十年前事可疑，三千里外遇何奇。焚香擲戟渾如夢，魔佛空爭是與非。』當時因為母親的喪服期未滿，他便懷抱著母親的木主遊歷四方，每餐飯前必定先供養母親，居住時也必定將木主供奉在旁。到達金陵瓦官寺時，病情加重，幾乎要被寺廟的主事者抬去火化。病好之後，他便返回家鄉。
【English Translation】 English version Wei said, 'The illusory body is not real, so where does illness come from?' Thereupon, he let go of body and mind at once, and sat in meditation for seven days, after which he returned to normal. Subsequently, he went to Tianning Temple in Xiuzhou, offering food to 108,000 monks. Passing through Yuezhou, he resided in Guangji Lanruo (Guangji Monastery). There was an Upadhyaya (Buddhist monk) named Cheng, who became his disciple and served him. The Chan practitioner Yangfeng came from Hangzhou, dreaming of the master seated on the Dharma throne, emitting light from the crown of his head, universally illuminating the land of Yue. Later, Upadhyaya Cheng's Dharma flourished in Yuezhong, which was a sign of this. He also went to Wu to propagate the Dharma, opening a fire field at Tianchi to subdue demons. After returning to Xiuzhou, he repaired the East Pagoda of Fucheng. Then he traveled to Jiangxi, passing through Yunju Mountain and Kuanglu Mountain, preparing to go to Mount Wutai. However, the monks and laypeople of Yuezhong, deeply grateful for his virtue, earnestly urged him to stay. After returning, his final whereabouts remained unknown. While in Yue, he was particularly fond of the Baolin (Precious Forest) retreat. How could one know that he was not the reincarnation of National Teacher Qingliang? And how could one know that he would not return to settle there again in the future?
Biography of Master Lianchi Hong of Yunqi
Lianchi Zhuhong (Lianchi Zhuhong) (Master Lianchi's name), styled Fohui, was the son of the Shen family of Renhe. His father was named Mingzhai, and his mother was Zhou. Master Lianchi was born intelligent and outstanding, repeatedly topping the list of students in examinations, obtaining academic honors was easy for him. However, his ambition lay in transcending the world. At his desk, he would often put down his books and remind himself with 'The matter of birth and death is of great importance.' One day, while reading the 'Collection of Wisdom Lamps,' he accidentally broke a teacup, and had an awakening. Thereupon, he regarded his wife and children as 'foul-smelling rags' (a metaphor for something repulsive), and crossed out all worldly attachments with a single stroke. He composed a poem to express his intentions, and then resolutely devoted himself to Buddhism. Even though the education commissioner tried hard to persuade him to return, he would not change his mind. He followed the Shudi (Sichuan) master Xing Tian to be tonsured, and then requested the Vinaya Master Wuchen Yu of Zhaoqing Temple to ordain him with full precepts. After that, he traveled to various places with only a single bowl and staff. He traveled north to Mount Wutai, sensing Manjushri (Manjusri Bodhisattva) emitting light. Arriving at Funiu Mountain, he sat in meditation, subduing idle talk. Suddenly, old habits reappeared, so he went to the capital to visit the two great elders Bianrong and Xiaoyan, both of whom inspired him. Passing through Dongchang Prefecture, he suddenly had an awakening, composing a verse saying: 'The events of twenty years ago are doubtful, what a strange encounter three thousand miles away. Burning incense and throwing a spear are all like a dream, demons and Buddhas vainly contend for right and wrong.' At that time, because the mourning period for his mother had not yet ended, he carried his mother's wooden tablet with him, always offering food to his mother before every meal, and always placing the tablet beside him when he resided. Arriving at Waguan Temple in Jinling, his illness worsened, and he was almost carried away by the temple's caretaker to be cremated. After recovering from his illness, he returned home.
得古云棲寺舊址。結茅默坐。懸鐺煮糜。曾絕糧七日。倚壁危坐而已。胸掛鐵牌。題曰。鐵若開花。方與人說。久之檀越爭為構室。漸成叢林。清規肅然。為諸方道場冠。而師始啟口說法。弟子日進。六時觀念。中夜警䇿。慈顏溫諭。無異花開見佛矣。師以精嚴律制。為第一行。著沙彌要略具戒便蒙。梵網經疏。以發明之。又從參究唸佛得力。遂開凈土一門。著彌陀疏鈔。融會事理。指歸唯心。又以高峰語錄。最極精銳。乃並匡山永明。及古德機緣中吃緊語彙一編。名曰禪關策進。以示參究之訣。自是道風大播。朝野歸心。若大司馬宋公應昌。太宰陸公光祖。宮諭張公元忭。大司成馮公夢禎。陶公望齡。並一時諸縉紳先生。次第及門。問道者。以百計。靡不心折。盡入陶鑄。觀興浦庵偈所謂。一朝踏破香巖缽。雙報 君恩與佛恩。始知東昌之悟真。戴角虎。不但稱理而談已也。師持論嚴正。詁解精微。監司守相。下車就語。侃侃略無少屈。諸賢豪候參者。無加禮。皆忘形屈勢。至則空其所有。非精誠感物。何能至是哉。侍御左公宗郢。問唸佛得悟否。師曰。返聞聞自性。性成無上道。又何疑返唸唸自性耶。仁和令樊公問。心雜亂如何得靜。師曰。置之一處。無事不辦。坐中一士曰。專格一物。是置之一處。辦得何事。
【現代漢語翻譯】 現代漢語譯本 在古老的云棲寺舊址，師父結廬而居，默然靜坐，用懸掛的鐵鍋煮粥。曾有七日斷絕糧食，只是靠著墻壁危坐。胸前掛著鐵牌，上面寫著：『鐵樹開花，方與人說』。時間久了，信徒們爭相為師父建造房舍，逐漸形成叢林。清規戒律非常嚴格，成為各方道場的表率。這時，師父才開始開口說法，弟子們日益增多。師父六時勤修，中夜警策，慈祥的面容和溫和的教誨，無異於花開見佛。師父以精嚴的律製作為第一要務，著有《沙彌要略》、《具戒便蒙》、《梵網經疏》來闡明它。又從參究唸佛中獲得力量，於是開創了凈土一門，著有《彌陀疏鈔》，融會事理，指歸唯心。又認為高峰語錄最為精闢銳利，於是將匡山永明（指延壽禪師）以及古代大德的機緣中重要的語句彙編成冊，名為《禪關策進》，用來指示參究的訣竅。從此，師父的道風廣為傳播，朝廷和民間都歸心向往。像大司馬宋公應昌，太宰陸公光祖，宮諭張公元忭，大司成馮公夢禎，陶公望齡，以及當時眾多的縉紳先生，都先後登門拜訪，前來問道的人數以百計，沒有不被師父折服的，全部都接受師父的教誨。觀看興浦庵的偈語，所謂『一朝踏破香巖缽，雙報君恩與佛恩』，才知道東昌的悟真（指蓮池大師），是戴角虎（比喻有真修實證的人），不僅僅是空談理論而已。師父持論嚴謹公正，訓詁解釋精微，即使是監司守相，下車后也要前來請教，師父侃侃而談，沒有絲毫屈服。那些顯貴豪紳前來參拜，師父也不增加任何禮節，他們都忘記了自己的身份和地位，謙卑順從，來到師父這裡就放下自己所有的一切。如果不是精誠感物，怎麼能達到這種程度呢？侍御左公宗郢問：『唸佛能夠開悟嗎？』師父說：『返聞聞自性，性成無上道。又何疑返唸唸自性耶？』仁和令樊公問：『心中雜亂，如何才能得到清靜？』師父說：『置之一處，無事不辦。』坐中一位士人說：『專心致志於一件事物，就是置之一處，能辦成什麼事呢？』
【English Translation】 English version At the old site of Gǔyún Qī Temple (古云棲寺), the Master built a hut and sat in silent meditation, cooking porridge in a suspended iron pot. There were times when he went without food for seven days, simply sitting upright against the wall. He wore an iron plaque on his chest, inscribed with: 'Only when the iron tree blooms will I speak to others.' Over time, patrons vied to build houses for the Master, gradually forming a monastery. The monastic rules were very strict, becoming a model for all other monasteries. It was then that the Master began to preach, and the number of disciples increased daily. The Master diligently practiced the six periods of the day, maintained vigilance in the middle of the night, and his compassionate face and gentle teachings were no different from seeing the Buddha when the lotus blooms. The Master regarded strict adherence to the monastic precepts as the first priority, and he wrote 'Essentials for Śrāmaṇeras (沙彌要略)', 'Convenient Explanation of Receiving Precepts (具戒便蒙)', and 'Commentary on the Brahma Net Sutra (梵網經疏)' to elucidate them. He also gained strength from investigating and contemplating Buddha-recitation, and thus established the Pure Land school, writing 'Notes on the Amitābha Sūtra (彌陀疏鈔)', which harmonized phenomena and principle, and pointed directly to the mind-only. Furthermore, considering the 'Record of Gāofēng (高峰語錄)' to be the most incisive and penetrating, he compiled the essential words and phrases from the opportunities of Yǒngmíng of Mount Kuāng (匡山永明) (referring to Chan Master Yánshòu 延壽) and ancient virtuous masters into a book called 'Promoting Progress in the Chan Barrier (禪關策進)', to indicate the key to investigation. From then on, the Master's influence spread widely, and the court and the people all turned their hearts towards him. Figures such as Grand Marshal Sòng Gōng Yìngchāng (宋公應昌), Grand Tutor Lù Gōng Guāngzǔ (陸公光祖), Palace Instructor Zhāng Gōng Yuánbiàn (張公元忭), Grand Academician Féng Gōng Mèngzhēn (馮公夢禎), Táo Gōng Wànglíng (陶公望齡), and many other prominent gentlemen of the time, successively visited him, and the number of those who came to inquire about the Way was in the hundreds, none of whom were not convinced by the Master, and all of whom accepted the Master's teachings. Observing the verse of Xīngpǔ Hermitage (興浦庵), which says, 'Once the Xiangyan bowl is shattered, both the kindness of the ruler and the kindness of the Buddha are repaid,' one realizes that Wùzhēn of Dōngchāng (東昌) (referring to Master Liánchí 蓮池) is a horned tiger (a metaphor for someone with true cultivation and realization), and not merely talking about theory. The Master's arguments were rigorous and just, and his explanations were precise and subtle. Even supervisors and governors would dismount their carriages to seek his advice, and the Master would speak frankly without the slightest subservience. Those noble and wealthy who came to pay their respects did not receive any additional courtesy, and they all forgot their status and position, humbly submitting, and upon arriving at the Master's place, they relinquished all that they possessed. If it were not for genuine sincerity moving things, how could it have reached this extent? Attendant Zǔo Gōng Zōngyǐng (左公宗郢) asked: 'Can one attain enlightenment through Buddha-recitation?' The Master said: 'Returning the hearing to hear one's own nature, the nature becomes the unsurpassed Way. Why doubt returning the thought to contemplate one's own nature?' Magistrate Fán Gōng of Rénhé (仁和令樊公) asked: 'How can one attain tranquility when the mind is cluttered?' The Master said: 'Place it in one place, and nothing will be impossible.' A scholar in the assembly said: 'Focusing intently on one thing, is placing it in one place, but what can be accomplished?'
師曰。論格物。只當依朱子。豁然貫通去。何事不辦得。或問。師何不貴前知。師云。譬如兩人觀琵琶記。一人不曾經見。一人曾見。而預道之。畢竟同觀終場。能增減一出否。侍郎王公宗沐問。夜來老鼠唧唧。說盡一部華嚴經。師云。貓兒突出時如何。王無語。師代云。走卻法師。留下講案。又書頌云。老鼠唧唧。華嚴歷歷。奇哉王侍郎。卻被畜生惑。貓兒突出𦘕堂前。床頭說法無訊息。無訊息大方廣佛華嚴經。世主妙嚴品第一。師直擯曲說。語無回互。而世所宗。天主寔義。又期立論破之。凈慈僧性蓮。請師講圓覺經。聽者日數萬指。大釜日炊兩度。眾猶不給。募贖寺前萬工池。植蓮放生。因盟朝士。修天聖故事者二紀。后師八十誕辰。又增拓之。合城中上方長壽兩池。皆為放生設。著放生文。行於世。海內多尊奉之 孝定慈聖皇太后。崇重三寶。偶見師放生文。甚嘉嘆。遣內侍赍紫袈裟齋資。往供。問法要。師拜受以偈答之。師極意悲幽冥苦趣。自習𦦨口。時親設放。嘗有見師座上現如來相者。觀力之使然也。師天性樸實。簡淡無緣飾。虛懷應物。貌溫粹。胸無崖岸。而守若嚴城。畫叢林。日用量。施利厚薄。因果核。罪福明。雖粒米莖菜。未嘗虛費。五十年中。不設化主。養老病供眾僧。海內衲子。擔簦負笈
【現代漢語翻譯】 現代漢語譯本： 老師說：『談論格物致知，應當按照朱熹的觀點，一旦豁然貫通，什麼事情辦不成呢？』有人問：『老師為什麼不重視預知？』老師說：『比如兩個人觀看《琵琶記》，一個人沒看過，一個人看過，並且預先說出劇情。但最終一同看完，能增減一齣戲嗎？』 侍郎王宗沐問：『夜裡老鼠唧唧叫，說盡了一部《華嚴經》（Huayan Sutra）。』老師說：『貓兒突然出現時怎麼樣？』王宗沐無語。老師代答說：『跑掉了法師，留下了講經的桌子。』又寫了一首偈頌說：『老鼠唧唧，華嚴歷歷。奇怪啊王侍郎，竟然被畜生迷惑。貓兒突然出現在畫堂前，床頭說法沒了訊息。沒了訊息，大方廣佛華嚴經（Mahavairocana Sutra）。世主妙嚴品第一。』 老師直接摒棄委婉的說法，言語沒有含糊其辭，因此被世人所推崇。天主教徒李寔義（Li Shiyi）又想立論反駁他。凈慈寺的僧人性蓮（Xinglian）請老師講解《圓覺經》（Yuanjue Sutra），聽眾每天有數萬人。寺廟每天煮兩次大鍋飯，仍然不夠吃。於是募捐贖回寺前的萬工池，種植蓮花放生，並與朝廷官員約定，效仿天聖年間的故事二十年。後來老師八十大壽時，又擴建了池子，將杭州城中的上方池和長壽池都作為放生池。老師寫了《放生文》，在世間流傳，海內外很多人都尊奉它。 孝定慈聖皇太后崇尚三寶，偶然看到老師的《放生文》，非常讚賞，派遣內侍送去紫袈裟和齋飯，並詢問佛法要義。老師拜謝接受，並用偈頌回答。老師極力悲憫幽冥地獄的苦難，親自學習瑜伽焰口（Yoga Flame Mouth），時常親自設定放生儀式。曾有人看到老師的座位上顯現如來相，這是觀想的力量所致。老師天性樸實，生活簡樸淡泊，沒有虛假的裝飾，虛懷若谷地對待事物，外貌溫和純粹，胸懷坦蕩，但操守卻像堅固的城墻一樣。他規劃叢林，規定每日用度，施捨的多少，因果的核實，罪福的明辨，即使是一粒米、一根菜，也從不浪費。五十年中，不設立化緣的負責人，供養年老體弱的僧人，海內外的僧人，都挑著行李，揹著書本前來。
【English Translation】 English version: The Master said, 'When discussing the investigation of things, one should follow Zhu Xi's viewpoint. Once you achieve a thorough understanding, what can't be accomplished?' Someone asked, 'Why doesn't the Master value foreknowledge?' The Master said, 'For example, two people are watching 'The Story of the Lute' (Pipa Ji). One has never seen it before, and the other has. The one who has seen it predicts the plot. But after watching it together to the end, can they add or subtract a scene?' Vice Minister Wang Zongmu asked, 'At night, the mice squeak, reciting the entire Huayan Sutra (Flower Garland Sutra).' The Master said, 'What happens when the cat suddenly appears?' Wang Zongmu was speechless. The Master answered for him, 'The Dharma Master runs away, leaving behind the lecture table.' He also wrote a verse saying, 'The mice squeak, the Huayan Sutra (Huayan Sutra) is clear. Strange, Vice Minister Wang, to be deluded by animals. The cat suddenly appears in front of the painted hall, the Dharma teaching by the bed disappears. Disappears, the Great Expansive Buddha Flower Garland Sutra (Mahavairocana Sutra), the first chapter of the Wondrous Adornments of World Rulers.' The Master directly rejected roundabout speech, his words were without ambiguity, and therefore he was revered by the world. The Catholic Li Shiyi also wanted to establish an argument to refute him. The monk Xinglian of Jingci Temple invited the Master to lecture on the Yuanjue Sutra (Perfect Enlightenment Sutra), and tens of thousands of people listened daily. The temple cooked two large pots of rice every day, but it was still not enough. So they raised funds to redeem the Wan Gong Pond in front of the temple, planted lotus flowers, and released animals, and agreed with the court officials to emulate the stories of the Tiansheng era for twenty years. Later, on the Master's eightieth birthday, they expanded the pond again, making both the Shangfang Pond and the Changshou Pond in Hangzhou city into release ponds. The Master wrote the 'Releasing Life Essay,' which circulated in the world, and many people at home and abroad revered it. Empress Dowager Xiaoding Cisheng revered the Three Jewels. She happened to see the Master's 'Releasing Life Essay' and greatly praised it, sending an eunuch to deliver a purple kasaya and vegetarian food, and to inquire about the essence of the Dharma. The Master bowed and accepted, and answered with a verse. The Master deeply pitied the suffering of the dark realms of hell, personally studied the Yoga Flame Mouth (Yoga Flame Mouth), and often personally set up release ceremonies. Some people had seen the Tathagata's image appear on the Master's seat, which was due to the power of contemplation. The Master was naturally simple and lived a simple and plain life, without false adornments, treating things with an open mind, with a gentle and pure appearance, and a broad mind, but his conduct was like a solid city wall. He planned the monastery, stipulated daily expenses, the amount of alms, the verification of cause and effect, the distinction between sin and merit, and never wasted even a grain of rice or a stalk of vegetable. For fifty years, he did not set up a fundraising manager, supporting the elderly and infirm monks, and monks from home and abroad came carrying luggage and books.
而至者。肩摩轂擊。食指日以千計。稍有盈餘。輒散施諸山。庫無儲蓄。別有供師者。咸納之。以為衣藥貧病施。略無虛日。簡私記近七載中。實用五千余金。師生平惜福。嘗著三十二條自箴。垂老躬自浣濯出溺器。終身衣布素。一麻布幃。乃丁母艱時物。今尚存。他可知已。師以平等大悲。攝化一時。非佛言不言。非佛行不行。非佛事不作。佛囑末世護持正法者。依四安樂行。師實以之。憨公云。歷觀從上諸祖。單提正令。未必盡修萬行。若夫即萬行以彰一心。即塵勞而見佛性者。古今除永明。唯師一人而已。先儒稱。寂音為僧中班馬。予則謂。師為法門之周孔也。萬曆乙卯六月。入城。別諸弟子首及宋守一等遍。及故舊。但曰。吾將他往矣。人皆莫測。還山。具茶湯設供。與眾話別云。此處吾不住。將他往。眾罔知。七月朔。晚入堂坐。囑大眾曰。我言眾不聽。我如風中燭。燈盡油干矣。次夜入丈室。示微疾。瞑目無語。弟子圍繞。師復開目云。大眾。老實唸佛毋捏怪。毋壞我規矩。眾問誰可主叢林。師曰。解行雙全者。又問目前。師曰。姑依戒次。言訖面西唸佛。端然而逝。師。生於嘉靖乙未。世壽八十一。僧臘五十。師自卜寺左嶺下。遂全身塔於此。其先耦湯氏。亦后師祝髮。建孝義庵。為女叢林主。先一載
【現代漢語翻譯】 現代漢語譯本 來訪者絡繹不絕，肩挨著肩，車輪碰著車輪。每天吃飯的人數以千計。略有剩餘，就全部佈施給山裡的窮人。寺里沒有儲蓄，另外有供養師父的財物，也都全部拿出來，用來做醫藥費，救濟貧困病人，幾乎沒有一天是空著的。簡單地記錄了近七年，實際花費了五千多兩銀子。師父一生珍惜福報，曾經寫了三十二條自律守則。年老時親自洗衣服，倒馬桶。終身穿著粗布衣服，一頂麻布蚊帳，還是丁母憂時用的東西，現在還儲存著。其他事情可以想見。師父以平等大悲心，攝受教化當時的人。不是佛說的話不說，不是佛做的事不做，不是佛事不做。佛囑咐末法時代護持正法的人，要依四安樂行。師父實際上就是這樣做的。憨山大師說，縱觀歷代祖師，單獨提倡正令，未必全部修行萬行。如果說通過修行萬行來彰顯一心，通過塵世煩惱來見到佛性，古往今來除了永明延壽禪師，只有這位師父一人而已。以前的儒生稱讚寂音是僧人中的司馬遷，我認為，師父是佛法界的周公孔子啊。萬曆乙卯年六月，進入城裡，與各位弟子，首先是宋守一等人，以及故交好友告別，只是說，『我將要到別的地方去了。』人們都無法猜測。回到山上，準備茶水飯食，設定供品，與大家話別說，『這個地方我不住了，將要到別的地方去。』大家都不明白。七月初一，晚上進入佛堂打坐，囑咐大家說，『我說的話大家不聽，我就像風中的蠟燭一樣，燈快滅了，油也快乾了。』第二天晚上進入方丈室，示現輕微的疾病，閉上眼睛不說話。弟子們圍繞在身邊。師父又睜開眼睛說，『大家，老老實實唸佛，不要胡思亂想，不要破壞我的規矩。』大家問誰可以主持叢林。師父說，『解行雙全的人。』又問目前的情況。師父說，『暫且按照戒律的次序。』說完面向西方唸佛，端坐而逝。師父，生於嘉靖乙未年，世壽八十一歲，僧臘五十年。師父自己選擇寺廟左邊的山嶺下作為墓地，於是全身安葬在那裡。他的原配妻子湯氏，也在師父剃度后出家，建立了孝義庵，作為女子叢林的主持。比師父早一年去世。 English version The visitors kept coming, shoulder to shoulder, wheels touching wheels. The number of people eating each day was in the thousands. Any slight surplus was entirely given to the poor in the mountains. The monastery had no savings. Separate offerings made to the master were also entirely used for medicine and to aid the poor and sick, with hardly a day empty-handed. A simple record of the past seven years showed an actual expenditure of over five thousand taels of silver. The master cherished blessings throughout his life, having written thirty-two self-admonishments. In his old age, he personally washed clothes and emptied chamber pots. He wore simple cloth garments his entire life. A hemp mosquito net, a relic from the time of mourning his mother, is still preserved. Other matters can be imagined. The master, with equal compassion, embraced and transformed the people of that time. He spoke only what the Buddha spoke, did only what the Buddha did, and engaged only in what the Buddha engaged in. The Buddha instructed those who uphold the Dharma in the Dharma-ending Age to rely on the Four Practices of Peaceful Dwelling. The master truly embodied these. Master Han Shan said, 'Looking back at the patriarchs of the past, those who solely advocated the direct command may not have fully cultivated the myriad practices. As for one who manifests the One Mind through the myriad practices and sees the Buddha-nature through worldly afflictions, apart from Yongming Yanshou, there is only this master.' Former Confucian scholars praised Jiyin as the Sima Qian among monks. I say that the master is the Duke of Zhou and Confucius of the Dharma gate. In the sixth month of Wanli Yimao year, he entered the city to bid farewell to his disciples, especially Song Shouyi and others, as well as old friends, saying only, 'I am going elsewhere.' People could not fathom it. Returning to the mountain, he prepared tea and food, set up offerings, and bid farewell to everyone, saying, 'I will not stay here; I am going elsewhere.' Everyone was puzzled. On the first day of the seventh month, in the evening, he entered the hall to sit in meditation, instructing everyone, 'You do not listen to what I say. I am like a candle in the wind; the light is about to go out, and the oil is about to run dry.' The next night, he entered his abbot's room, showing a slight illness, closing his eyes and saying nothing. Disciples surrounded him. The master opened his eyes again and said, 'Everyone, honestly recite the Buddha's name, do not engage in wild thoughts, and do not break my rules.' Everyone asked who could preside over the monastery. The master said, 'One who is complete in both understanding and practice.' They asked about the current situation. The master said, 'For now, follow the order of seniority in precepts.' After saying this, he faced west and recited the Buddha's name, passing away peacefully in a seated posture. The master was born in the year of Jiajing Yiwei, with a worldly life of eighty-one years and fifty years as a monk. The master himself chose the foothills to the left of the temple as his burial site, and thus his entire body was buried there. His original wife, Tang, also became a nun after the master was tonsured, establishing the Xiaoyi Nunnery as the head of a female monastery. She passed away one year earlier than the master.
【English Translation】 The visitors kept coming, shoulder to shoulder, wheels touching wheels. The number of people eating each day was in the thousands. Any slight surplus was entirely given to the poor in the mountains. The monastery had no savings. Separate offerings made to the master were also entirely used for medicine and to aid the poor and sick, with hardly a day empty-handed. A simple record of the past seven years showed an actual expenditure of over five thousand taels of silver. The master cherished blessings throughout his life, having written thirty-two self-admonishments. In his old age, he personally washed clothes and emptied chamber pots. He wore simple cloth garments his entire life. A hemp mosquito net, a relic from the time of mourning his mother, is still preserved. Other matters can be imagined. The master, with equal compassion, embraced and transformed the people of that time. He spoke only what the Buddha spoke, did only what the Buddha did, and engaged only in what the Buddha engaged in. The Buddha instructed those who uphold the Dharma in the Dharma-ending Age to rely on the Four Practices of Peaceful Dwelling. The master truly embodied these. Master Hanshan said, 'Looking back at the patriarchs of the past, those who solely advocated the direct command may not have fully cultivated the myriad practices. As for one who manifests the One Mind through the myriad practices and sees the Buddha-nature through worldly afflictions, apart from Yongming Yanshou, there is only this master.' Former Confucian scholars praised Jiyin as the Sima Qian among monks. I say that the master is the Duke of Zhou and Confucius of the Dharma gate. In the sixth month of Wanli Yimao year, he entered the city to bid farewell to his disciples, especially Song Shouyi and others, as well as old friends, saying only, 'I am going elsewhere.' People could not fathom it. Returning to the mountain, he prepared tea and food, set up offerings, and bid farewell to everyone, saying, 'I will not stay here; I am going elsewhere.' Everyone was puzzled. On the first day of the seventh month, in the evening, he entered the hall to sit in meditation, instructing everyone, 'You do not listen to what I say. I am like a candle in the wind; the light is about to go out, and the oil is about to run dry.' The next night, he entered his abbot's room, showing a slight illness, closing his eyes and saying nothing. Disciples surrounded him. The master opened his eyes again and said, 'Everyone, honestly recite the Buddha's name, do not engage in wild thoughts, and do not break my rules.' Everyone asked who could preside over the monastery. The master said, 'One who is complete in both understanding and practice.' They asked about the current situation. The master said, 'For now, follow the order of seniority in precepts.' After saying this, he faced west and recited the Buddha's name, passing away peacefully in a seated posture. The master was born in the year of Jiajing Yiwei, with a worldly life of eighty-one years and fifty years as a monk. The master himself chose the foothills to the left of the temple as his burial site, and thus his entire body was buried there. His original wife, Tang, also became a nun after the master was tonsured, establishing the Xiaoyi Nunnery as the head of a female monastery. She passed away one year earlier than the master.
而化。亦塔于寺外之右山。師得度弟子廣孝等。為最初上首。其及門受戒得度者。不下數千計。而在家無與焉。縉紳士君子及門者。亦以千計。而私淑者無與焉。其所著述。除經疏外。有戒疏事義問辯。疏鈔事義。楞嚴摸象記。遺教節要。水陸儀文。竹牕隨筆。二筆三筆。四十八問答。凈土疑辨。往生集。崇行錄。名僧輯略。正訛集。自知錄。云棲紀事。山房雜錄等。二十餘種行世。
補續高僧傳卷第五 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第六
明吳郡華山寺沙門 明河 撰
習禪篇
唐 龜洋．佛手巖二師傳
龜洋禪師。慧忠。泉之仙遊陳氏子也。九歲出家。具戒后。杖錫觀方。謁草菴。問。何方來。師曰。六眸峰。庵曰。還見六眸否。師曰。患非重瞳。庵然之。留草菴十年。旋迴故山。屬唐武宗廢教。及宣宗詔興之。師曰。仙去者。未必受箓。佛去者。未必須僧。遂過中不食。不宇而禪。跡不出山者。三十餘年。述三偈以自見曰。雪后始知松柏操。云收方見濟河分。不因世主教還俗。那辨雞群與鶴群。多年塵土謾騰騰。雖著方袍未是僧。今日修行依善慧。滿頭留髮候然燈。形儀雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當時豈
【現代漢語翻譯】 現代漢語譯本： 然後火化。骨灰塔也建在寺廟外右側的山上。蓮池大師得度的弟子中，廣孝等是最初的上首弟子。直接受戒得度的弟子，不下數千人，這還不包括在家弟子。前來拜訪的縉紳士大夫，也有數千人，這還不包括私下學習的人。他所著述的，除了經書的疏解外，還有《戒疏事義問辯》、《疏鈔事義》、《楞嚴摸象記》、《遺教節要》、《水陸儀文》、《竹窗隨筆》、《二筆》、《三筆》、《四十八問答》、《凈土疑辨》、《往生集》、《崇行錄》、《名僧輯略》、《正訛集》、《自知錄》、《云棲紀事》、《山房雜錄》等二十餘種流傳於世。 《補續高僧傳》卷第五 卍新續藏第 77 冊 No. 1524 《補續高僧傳》 《補續高僧傳》卷第六 明朝吳郡華山寺沙門 明河 撰 習禪篇 唐 龜洋（Guī Yáng），佛手巖（Fó Shǒu Yán）二師傳 龜洋（Guī Yáng）禪師，法號慧忠（Huì Zhōng），是泉州仙遊縣陳氏之子。九歲出家，受具足戒后，拄著錫杖四處遊歷參訪。拜訪草菴（Cǎo Ān）禪師，草菴禪師問：『從哪裡來？』龜洋禪師回答：『六眸峰（Liù Móu Fēng）。』草菴禪師問：『還見到六眸峰了嗎？』龜洋禪師回答：『可惜我不是重瞳。』草菴禪師認可了他。龜洋禪師留在草菴禪寺十年，之後返回故鄉。適逢唐武宗（Táng Wǔ Zōng）廢除佛教，等到唐宣宗（Táng Xuān Zōng）下詔復興佛教。龜洋禪師說：『成仙的人，未必需要受箓；成佛的人，未必必須當僧人。』於是過了中午就不吃飯，不住在寺廟裡而禪修，足跡不出山三十餘年。他寫了三首偈語來表達自己的見解：『雪后始知松柏操，云收方見濟河分。不因世主教還俗，那辨雞群與鶴群。』『多年塵土謾騰騰，雖著方袍未是僧。今日修行依善慧，滿頭留髮候然燈。』『形儀雖變道常存，混俗心源亦不昏。試讀善財巡禮偈，當時豈
【English Translation】 English version: Then he was cremated. His ashes stupa was also built on the right mountain outside the temple. Among the disciples of Master Lianchi (Lián Chí) who attained enlightenment, Guangxiao (Guǎng Xiào) and others were the foremost disciples. The number of disciples who directly received precepts and attained enlightenment was no less than several thousand, not including lay disciples. There were also thousands of gentry and scholars who came to visit, not including those who studied privately. Among his writings, in addition to commentaries on scriptures, there are 'Inquiries and Debates on Matters of Discipline Precepts,' 'Matters of Commentary on the Sub-Commentary,' 'Records of Touching the Elephant in the Shurangama Sutra,' 'Essential Excerpts from the Testamentary Admonitions,' 'Rituals for Water and Land Ceremony,' 'Jottings by the Bamboo Window,' 'Second Pen,' 'Third Pen,' 'Forty-Eight Questions and Answers,' 'Doubts and Discriminations on Pure Land,' 'Collection of Rebirths,' 'Records of Noble Conduct,' 'Brief Biographies of Famous Monks,' 'Collection of Corrections,' 'Records of Self-Knowledge,' 'Annals of Yunqi (Yún Qī),' 'Miscellaneous Records from the Mountain Abode,' and more than twenty other kinds that are circulated in the world. Supplement to the Biographies of Eminent Monks, Volume 5 卍 New Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks Supplement to the Biographies of Eminent Monks, Volume 6 Written by Minghe (Míng Hé), a Shramana of Huashan Temple (Huá Shān Sì) in Wujun (Wú Jùn) during the Ming Dynasty Section on Practicing Chan Biographies of Two Masters: Guī Yáng and Fó Shǒu Yán of the Tang Dynasty Chan Master Guiyang (Guī Yáng), Dharma name Huizhong (Huì Zhōng), was the son of the Chen family of Xianyou (Xiānyóu) in Quanzhou (Quánzhōu). He left home at the age of nine and, after receiving the full precepts, traveled around with a staff. He visited Chan Master Cao'an (Cǎo Ān), who asked, 'Where do you come from?' Chan Master Guiyang replied, 'Six-Eyed Peak (Liù Móu Fēng).' Chan Master Cao'an asked, 'Have you seen Six-Eyed Peak?' Chan Master Guiyang replied, 'Unfortunately, I do not have double pupils.' Chan Master Cao'an acknowledged him. Chan Master Guiyang stayed at Cao'an Temple for ten years, then returned to his hometown. It happened that Emperor Wuzong (Wǔ Zōng) of the Tang Dynasty abolished Buddhism, and Emperor Xuanzong (Xuān Zōng) issued an edict to revive Buddhism. Chan Master Guiyang said, 'Those who become immortals do not necessarily need to receive registers; those who become Buddhas do not necessarily have to be monks.' So he did not eat after noon, meditated without living in a temple, and his footprints did not leave the mountain for more than thirty years. He wrote three verses to express his views: 'Only after the snow do we know the integrity of pine and cypress; only when the clouds clear do we see the division of the Ji River. If not for the world's teachings returning to secular life, how could we distinguish the flock of chickens from the flock of cranes?' 'For many years, dust has been flying around in vain; although wearing a square robe, one is not yet a monk. Today, I practice according to the wisdom of the good; with a full head of hair, I wait for the lighting of the lamp.' 'Although the form changes, the Dao remains; mixing with the world, the mind's source is not confused. Try reading the verses of Sudhana's pilgrimage; at that time, how could
例是沙門。常謂門弟子。眾生不能解脫者。情累爾。悟道易。明道難。夫明之為言。信也。如禁蛇人。信其藥咒力。以蛇綰弄揣懷袖中無難。未知者。怖駭棄去。但諦見自心。情見便破。今千疑萬慮不得用。是未見自心也。一日。忽索香焚罷。安坐而化。全身葬于無了禪師塔之東隅二百步。目為東塔。后數年。塔忽坼裂。主塔者。將發視之。夜寂中見無了。曰。不必更發也。今為沈陳二真身。沈無了姓。見馬祖。
佛手巖行因者。雁門人。未詳姓氏。少習儒。舍俗出家。遂雲遊。首謁鹿門真公。言下有省。尋抵江淮。登廬山。山北有巖如五指。下石窟可三丈餘。師宴處其中。因號佛手巖和尚。不度弟子。有鄰庵僧。為供侍。常有異鹿錦囊烏馴繞其側。江南李主。三詔不起。堅請就棲賢開法。不逾月。仍潛歸巖室。寂音為之贊曰。淮山深處。容我卓錫。樹下經行。巖間宴寂。六十餘年。脅不至席。天子三詔。掉頭不應。知不可致。南向加敬。山搖海驚。天空地迥。後代兒孫。則反於是。如乳中蟲。貪著世味。我尋其跡。為隕涕淚。師後下禪床行數步。屹立而化。巖頂有松一株。同日枯瘁。壽七十餘。巖之陰。骨塔存焉(二師皆曹山嫡孫)。
瑞龍璋．黃檗慧傳
瑞龍禪師。幼璋。唐相國夏侯孜猶子也
【現代漢語翻譯】 現代漢語譯本 例是沙門（shāmén，梵文Śrāmaṇa的音譯，指佛教出家修行者）。他經常對門下弟子說：『眾生之所以不能解脫，是因為被情慾所束縛。』悟道容易，明道卻難。所謂『明』，就是『信』。就像耍蛇人，相信藥物和咒語的力量，所以能輕鬆地把蛇纏繞在身上，放進懷裡。不瞭解的人，就會害怕地逃開。只要仔細觀察自己的內心，情慾的迷惑就會立刻破除。現在你們有千種疑惑、萬種思慮卻無法解決，就是因為沒有見到自己的本心啊！』有一天，他忽然要人焚香，然後安然坐化。他的全身被安葬在無了禪師塔的東邊二百步的地方，被稱為東塔。幾年后，塔忽然裂開。管理塔的人打算打開看看，夜裡夢見無了禪師說：『不必再打開了，現在裡面是沈無了和陳某兩個人的真身。』沈無了姓沈，曾拜見馬祖（Mǎzǔ，指馬祖道一禪師）。
佛手巖行因禪師，是雁門人，姓名不詳。年輕時學習儒學，後來捨棄世俗出家修行，於是四處雲遊。他首先拜訪了鹿門真公，聽了他的教誨後有所領悟。之後到達江淮一帶，登上廬山。廬山的北面有一處巖石，形狀像五指，下面有一個石窟，大約三丈多深。禪師就在那裡居住，因此被稱為佛手巖和尚。他不收弟子，只有鄰近庵寺的僧人為他提供侍奉。常常有奇異的鹿、錦囊和烏鴉馴服地在他身邊。江南李後主（Lǐ Hòuzhǔ，南唐後主李煜）多次詔請他，他都不肯應允。後來勉強答應到棲賢寺開壇講法，但不到一個月，又悄悄地回到巖室。寂音禪師為他作贊說：『淮山深處，容我安身立命。樹下經行，巖間安靜寂寞。六十多年，從不躺臥休息。天子多次詔請，他都搖頭不應。知道無法強求，便向南方表示敬意。山搖海驚，天空地遠。後代的子孫，卻恰恰相反，如同乳中的蟲子，貪戀世間的滋味。我尋找他的軌跡，不禁流下眼淚。』禪師後來從禪床上下來，走了幾步，就屹立而化。巖頂有一棵松樹，也在同一天枯萎。禪師享年七十多歲。巖石的陰面，他的骨灰塔還存在著（這兩位禪師都是曹山（Cáoshān，指曹山本寂禪師）的嫡傳弟子）。
瑞龍璋禪師，黃檗慧傳禪師
瑞龍禪師，幼名璋，是唐朝宰相夏侯孜的侄孫。
【English Translation】 English version Li was a Śrāmaṇa (shāmén, transliteration of Sanskrit Śrāmaṇa, referring to a Buddhist monk). He often said to his disciples: 'Beings cannot be liberated because they are bound by emotions.' It is easy to awaken to the Dao, but difficult to understand it. 'Understanding' means 'belief.' Like a snake charmer, believing in the power of medicine and spells, he can easily wrap the snake around his body and put it in his pocket. Those who do not know will be afraid and run away. Just by carefully observing your own mind, the delusion of emotions will be broken immediately. Now you have thousands of doubts and worries that cannot be resolved, because you have not seen your own mind!' One day, he suddenly asked people to burn incense, and then he passed away peacefully in a sitting posture. His whole body was buried two hundred steps east of the pagoda of Zen Master Wule, and was called the East Pagoda. Several years later, the pagoda suddenly cracked. The person in charge of the pagoda planned to open it to see, and dreamed of Zen Master Wule at night, who said: 'There is no need to open it again, now there are the true bodies of Shen Wule and Chen Mou inside.' Shen Wule's surname was Shen, and he had met Mazu (Mǎzǔ, referring to Zen Master Mazu Daoyi).
Zen Master Xingyin of Foshou Rock was a native of Yanmen, and his name is unknown. He studied Confucianism in his youth, and later abandoned the secular world to become a monk, and then traveled around. He first visited Zhen Gong of Lumen, and had some understanding after listening to his teachings. Later, he arrived in the Jianghuai area and climbed Mount Lu. On the north side of Mount Lu, there is a rock shaped like five fingers, and below it is a stone cave, more than thirty feet deep. The Zen master lived there, so he was called the Monk of Foshou Rock. He did not accept disciples, only monks from nearby monasteries provided him with service. Strange deer, brocade bags, and tame crows often surrounded him. Li Houzhu (Lǐ Hòuzhǔ, Li Yu, the last ruler of the Southern Tang Dynasty) of Jiangnan repeatedly summoned him, but he refused to comply. Later, he reluctantly agreed to open a forum to preach at Qixian Temple, but in less than a month, he quietly returned to the rock room. Zen Master Jiyin wrote a eulogy for him, saying: 'Deep in the mountains of Huai, allow me to settle down. Walking under the trees, quiet and lonely in the rocks. For more than sixty years, he never lay down to rest. The emperor repeatedly summoned him, but he shook his head and refused. Knowing that it was impossible to force him, he showed respect to the south. The mountains shook and the sea was startled, the sky was high and the earth was far away. Later generations, however, are the opposite, like worms in milk, greedy for the taste of the world. I searched for his traces and could not help but shed tears.' Later, the Zen master came down from the Zen bed, took a few steps, and passed away while standing. A pine tree on the top of the rock also withered on the same day. The Zen master lived for more than seventy years. On the shady side of the rock, his bone pagoda still exists (these two Zen masters are both direct disciples of Caoshan (Cáoshān, referring to Zen Master Caoshan Benji)).
Zen Master Ruilong Zhang, Zen Master Huangbo Huichuan
Zen Master Ruilong, whose childhood name was Zhang, was the grand-nephew of Xiahou Zi, the Tang Dynasty's chancellor.
。大中初。伯父司空。出鎮廣陵。師方七歲。游慧照寺。聞誦妙法蓮華經。於是跪伯父前。求出家。伯父難之。師因不飲食。不得已許之。依慧遠禪師剃髮。又十年受具足戒。年二十五遊方。至高安。見白水。又謁署山二大老。皆器許焉。咸通十三年。見騰騰和尚者于江陵。騰騰囑曰。汝往天臺。尋靜而居。遇安即止。已而又見憨憨和尚者。憨拊之曰。汝卻後四十年。有巾子山下菩薩。王于江南。於時我法乃昌。遂去至天臺山。于靜安鄉。建福唐院。已符騰騰之言。又住隱龍院。中和四年。浙東饑疫。師于溫臺明三郡。收瘞遺骸數千。時謂悲增大士。乾寧時。雪峰嘗見之。以棕櫚拂子。授師而去。天祐三年。錢尚父遣使童建。赍衣服香藥。入山致請。至府。署志德大師。館于功臣院。日夕問道。辭還山。尚父不可。乃建瑞龍寺于城中。以延之。禪者云趨而集。又契憨憨之語。嘗謂門弟子曰。老僧頃年。遊歷江外嶺南荊湖。但有知識叢林。無不參問來。蓋為今日與諸人聚會。各要知個去處。然諸方終無異說。只教諸人。歇卻狂心。休從他覓。但隨方任真。亦無真可任。隨時受用。亦無時可用。設垂慈苦口。且不可呼晝作夜。更饒善巧。終不能指東為西。說或能爾。自是神通作怪。非幹我事。若學語之流。不省己知非。直
欲向空里採花。波中取月。還著得心力否。汝今日各自退思。忽然肯去。始知瑞龍老漢。事不獲已。迂迴大甚。還肯么。天成二年丁亥四月。師從尚父乞墳。尚父笑曰。師便爾乎。遣陸仁璋者。擇地西關建塔。塔畢。師往辭尚父。囑以護法䘏民。還安坐而化。閱世八十有七。坐七十夏。詔改天臺隱龍。為隱跡云。
黃檗山。慧禪師。洛陽人也。少出家。業小經論學。因增受菩薩戒。嘆曰大士攝律儀。與吾本受聲聞戒。俱止持作犯也。然篇聚增減。支本通別。制意且殊。既微細難防。攝善中。未嘗行於少分。況饒益有情乎。且世間泡幻。身命何可留戀哉。遂置講課。欲捐身水中。飼鱗甲。念已將行。偶二禪者接之款話。謂南方頗多知識。師何滯一隅也。師從此回意參尋。屬關津嚴緊。乃謂守吏曰。吾非玩山水。誓求祖道。他日必不忘恩。守者察其志。遂不苛留。且曰。師既為法忘軀。回時愿無吝所聞。師欣謝。直造疏山。時。仁和尚坐法堂受參。師先顧大眾。然後致問曰。剎那便去時如何。疏山曰。逼塞虛空。汝作么生去。師曰。逼塞虛空。不如不去。疏山便休。師下堂參第一座。座曰。適觀座主對和尚。語甚奇特。師曰。此乃率爾。寔自偶然。敢望慈悲開示。座曰。一剎那間還有擬議否。師言下頓省。禮謝退茶
【現代漢語翻譯】 現代漢語譯本：想要在空中採摘花朵，在水中撈取月亮，還能用得上心力嗎？你們今天各自回去思考。如果忽然肯去這樣做，才知道瑞龍老和尚，實在是不得已，迂迴得太厲害了。還肯這樣做嗎？天成二年丁亥四月，慧禪師向尚父請求墓地。尚父笑著說：『禪師你就要這樣了嗎？』於是派遣陸仁璋選擇地方在西關建造佛塔。佛塔建成后，慧禪師前去向尚父告別，囑咐他要護持佛法，撫卹百姓。然後安然坐化。享年八十七歲，坐禪七十年。朝廷下詔將天臺隱龍寺改為隱跡寺。
黃檗山的慧禪師，是洛陽人。年少時出家，學習小乘經論。因為增加受持菩薩戒，感嘆道：『大士所受的律儀，與我原本所受的聲聞戒，都是止持作犯。然而篇章聚類增減，根本通達差別，戒律的制定意義也不同。既然細微之處難以防範，在攝取善法中，也未曾行於少分，更何況饒益有情眾生呢？況且世間如泡沫般虛幻，身命又有什麼值得留戀的呢？』於是停止講課，想要投身水中，餵養魚鱉。念頭已定，將要行動時，恰巧遇到兩位禪者接待他，親切地交談，說南方有很多有見識的善知識，禪師為何滯留在一個角落呢？慧禪師從此改變心意，開始參訪尋道。正趕上關卡要津戒備森嚴，於是對守關的官吏說：『我不是遊山玩水，而是發誓要求得祖師的道法。他日必定不會忘記您的恩德。』守關的官吏觀察到他的志向，於是沒有苛刻地阻攔他，並且說：『禪師既然爲了求法而忘記自身，回來時希望不要吝惜所聞的佛法。』慧禪師欣然感謝，直接前往疏山。當時，仁和尚在法堂接受參拜。慧禪師先環顧大眾，然後提問道：『剎那間就要離去時，該怎麼辦？』疏山說：『逼塞虛空，你打算怎麼離去？』慧禪師說：『逼塞虛空，不如不去。』疏山便停止了問答。慧禪師下堂參拜第一座。第一座說：『剛才觀看座主與和尚的對答，言語非常奇特。』慧禪師說：『這只是隨便說說，實在是很偶然。希望您慈悲開示。』第一座說：『在一剎那間還有擬議嗎？』慧禪師當下頓悟，禮拜感謝後退下。
【English Translation】 English version: Is it possible to pluck flowers from the void or retrieve the moon from the waves, and still have the strength of mind to do so? Today, each of you should retreat and contemplate this. If you suddenly agree to do it, you will then know that old man Ruilong was truly left with no choice, and was being exceedingly circuitous. Are you willing to do it? In the fourth month of the Dinghai year of Tiancheng the second year, the master asked Shangfu for a burial ground. Shangfu smiled and said, 'Master, are you going to be like this?' He then sent Lu Renzhang to select a site in Xiguan to build a pagoda. After the pagoda was completed, the master went to bid farewell to Shangfu, entrusting him to protect the Dharma and care for the people. Then he sat peacefully and passed away. He lived for eighty-seven years and sat in meditation for seventy summers. The imperial decree changed Tiantai Yinlong Temple to Yinji Temple.
Chan Master Hui of Huangbo Mountain was a native of Luoyang. He left home at a young age and studied the Hinayana scriptures and treatises. Because he increased his acceptance of the Bodhisattva precepts, he sighed and said, 'The precepts taken by a Bodhisattva, and the Sravaka precepts I originally took, both involve stopping evil and committing offenses. However, the chapters, categories, additions, and subtractions, the fundamental principles, the differences in understanding, and the intended meaning of the precepts are all different. Since subtle points are difficult to guard against, in gathering good deeds, I have never practiced even a small portion, let alone benefiting sentient beings? Moreover, the world is as illusory as a bubble, so what is there to cherish about life?' Therefore, he stopped lecturing and wanted to throw himself into the water to feed the fish and turtles. As he was about to act on this thought, he happened to meet two Chan practitioners who received him and spoke kindly to him, saying that there were many knowledgeable good teachers in the South, so why was the master lingering in one corner? From then on, Chan Master Hui changed his mind and began to seek the Way. Just as the passes and key points were heavily guarded, he said to the guard official, 'I am not here to enjoy the scenery, but to vow to seek the Dharma of the Patriarchs. One day I will not forget your kindness.' The guard official observed his aspiration and did not harshly stop him, and said, 'Since the master has forgotten himself for the sake of seeking the Dharma, I hope you will not be stingy with what you have heard when you return.' Chan Master Hui thanked him happily and went straight to Shushan. At that time, Abbot Ren was receiving visitors in the Dharma hall. Chan Master Hui first looked around at the assembly, and then asked, 'What should be done when one is about to leave in an instant?' Shushan said, 'It fills up the void, how do you plan to leave?' Chan Master Hui said, 'Filling up the void, it is better not to leave.' Shushan then stopped the questioning. Chan Master Hui went down the hall to pay respects to the first seat. The first seat said, 'I just watched the abbot's response to the abbot, and his words were very peculiar.' Chan Master Hui said, 'This is just a casual remark, really just a coincidence. I hope you will kindly enlighten me.' The first seat said, 'Is there still deliberation in an instant?' Chan Master Hui had a sudden enlightenment, bowed in thanks, and withdrew to tea.
堂。悲喜交盈。如是三日。尋住黃檗山。聚眾開法。后終本山。今塔中全身如生。
云居簡傳
禪師道簡。其先范陽人。史失其氏。天姿粹美。閑靜寡言。童子剃髮。受滿分戒。遍游叢席。造云居謁膺禪師。膺與語連三日。大奇之。戒令刻苦事眾。遂躬操井臼。司樵爨。遍掌寺務。不妨商略古今。眾莫有知者。以臘高為堂中第一座。先是高安洞山。有神靈甚。膺公往三峰。時受服役。既來云居。神亦從至。舍于枯樹下。樹茂。號安樂樹神。屬膺將順寂。主事僧白曰。和尚即不諱。誰可繼者。曰。堂中簡。主事僧。意不在簡。謂令揀選可當說法者。僉曰。第二座可然。且攝禮先請簡。簡豈敢當也。既申請。簡無所辭讓。即自持道具入方丈。攝眾演法自如。主事僧大沮。師知之。一夕遁去。安樂樹神號泣。詰旦眾追至麥莊。悔過迎歸。聞空中連呼。曰和尚來也。僧問。如何是和尚家風。曰。隨處得自在。問維摩豈不是金粟如來。曰是。曰。為甚麼卻在釋迦會下聽法。曰。他不爭人我。問如何是朱頂王菩薩。曰。問這赤頭漢作么。問橫身蓋覆時如何。曰。還蓋得么。問蛇子什麼吞卻蛇師。曰。在理何傷。問。諸佛道不得處。和尚還道得么。曰。汝道什麼處道不得。問。路逢猛虎時如何。曰。千人萬人不逢。偏汝
【現代漢語翻譯】 現代漢語譯本： 殿堂里充滿了悲傷和喜悅。這樣過了三天，他便前往黃檗山居住，聚集眾人宣講佛法。後來在黃檗山圓寂。如今塔中的全身像栩栩如生。 云居簡的傳記 禪師道簡，祖籍范陽，但史書沒有記載他的姓氏。他天資聰穎，性情恬靜，沉默寡言。年幼時剃度出家，受了具足戒。他遊歷各處寺院，拜訪云居山的膺禪師。膺禪師與他交談了三天，非常賞識他，告誡他要刻苦修行，為大眾服務。於是他親自操作井臼，劈柴燒火，掌管寺院的各項事務，同時也不妨礙他探討古今的道理。大眾中沒有人知道他的才能。因為他的僧臘最高，所以被推舉為堂中的第一座。在此之前，高安洞山的土地神非常靈驗。膺禪師前往三峰時，土地神也跟隨他服侍。後來膺禪師來到云居山，土地神也跟著來了，住在枯樹下。那棵樹變得茂盛起來，被稱為安樂樹神。臨近膺禪師將要圓寂的時候，主事僧對他說：『和尚您如果圓寂了，誰可以繼承您的位置呢？』膺禪師說：『堂中的簡。』主事僧心裡並不屬意簡，以為膺禪師是讓他們挑選可以說法的人。大家一致認為第二座可以勝任。於是先請簡來代理。簡說：『我怎麼敢當呢？』既然已經申請了，簡也沒有推辭，就自己拿著法器進入方丈室，帶領大眾說法，一切都應對自如。主事僧非常沮喪。禪師知道這件事後，在一個晚上悄悄地離開了。安樂樹神哭泣起來。第二天早上，大眾追到麥莊，懺悔過錯，把他迎了回來。聽到空中傳來連聲呼喊，說：『和尚來了！』僧人問：『什麼是和尚的家風？』禪師說：『隨處都能自在。』問：『維摩（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）豈不是金粟如來（Jin Su Rulai，過去佛名）？』禪師說：『是。』問：『為什麼卻在釋迦（Sakyamuni，佛教創始人）的法會上聽法？』禪師說：『他不爭人我。』問：『什麼是朱頂王菩薩？』禪師說：『問這赤頭漢做什麼？』問：『橫身蓋覆時如何？』禪師說：『還蓋得住嗎？』問：『蛇子什麼吞卻蛇師？』禪師說：『在理何傷。』問：『諸佛說不出的地方，和尚您能說得出嗎？』禪師說：『你說什麼地方說不出？』問：『路逢猛虎時如何？』禪師說：『千人萬人不逢，偏你』
【English Translation】 English version: The hall was filled with sorrow and joy. After three days like this, he went to live on Mount Huangbo, gathering people to preach the Dharma. Later, he passed away on this mountain. Now, his whole body in the pagoda is as lifelike as when he was alive. Biography of Yunju Jian Chan Master Daojian, his ancestral home was Fanyang, but history has lost his surname. He was naturally intelligent, quiet in nature, and taciturn. He was tonsured as a child and received the full precepts. He traveled to various monasteries, visiting Chan Master Ying of Yunju Mountain. Chan Master Ying spoke with him for three days and greatly admired him, admonishing him to cultivate diligently and serve the public. So he personally operated the well and mortar, chopped wood and cooked, and managed all the affairs of the monastery, while also discussing the principles of ancient and modern times. None of the monks knew of his talents. Because his monastic seniority was the highest, he was promoted to be the first seat in the hall. Before this, the land spirit of Dongshan in Gaoan was very efficacious. When Chan Master Ying went to the Three Peaks, the land spirit also followed him to serve. Later, when Chan Master Ying came to Yunju Mountain, the land spirit also followed, living under a withered tree. That tree became lush and was called the Anle Tree Spirit (Anle Shu Shen, Spirit of the Peaceful and Happy Tree). When Chan Master Ying was about to pass away, the monk in charge said to him: 'If the Abbot (referring to Chan Master Ying) passes away, who can succeed you?' Chan Master Ying said: 'Jian in the hall.' The monk in charge did not have Jian in mind, thinking that Chan Master Ying was asking them to choose someone who could preach the Dharma. Everyone agreed that the second seat could be competent. So they first asked Jian to act as an interim. Jian said: 'How dare I?' Since the request had been made, Jian did not decline, and he himself took the Dharma implements and entered the abbot's room, leading the assembly in preaching the Dharma, handling everything with ease. The monk in charge was very frustrated. The Chan Master knew about this, and one night he quietly left. The Anle Tree Spirit cried. The next morning, the assembly chased him to Maizhuang, repented of their mistakes, and welcomed him back. They heard voices calling out in the air, saying: 'The Abbot is coming!' A monk asked: 'What is the Abbot's family style?' The Chan Master said: 'To be at ease everywhere.' Asked: 'Isn't Vimalakirti (Vimalakirti, a Buddhist layperson known for his wisdom and eloquence) Jin Su Rulai (Jin Su Rulai, name of a past Buddha)?' The Chan Master said: 'Yes.' Asked: 'Why is he listening to the Dharma in Sakyamuni's (Sakyamuni, founder of Buddhism) assembly?' The Chan Master said: 'He does not contend about self and others.' Asked: 'What is the Zhu Ding Wang Bodhisattva?' The Chan Master said: 'What are you asking this red-headed man for?' Asked: 'What about when the body is lying down to cover?' The Chan Master said: 'Can it still be covered?' Asked: 'What did the snake child swallow the snake charmer?' The Chan Master said: 'What harm is there in principle?' Asked: 'The places where the Buddhas cannot speak, can the Abbot speak?' The Chan Master said: 'What place are you saying cannot be spoken?' Asked: 'What about when encountering a fierce tiger on the road?' The Chan Master said: 'Thousands and ten thousands of people do not encounter it, but you'
便逢。問。獨宿孤峰時如何。曰。閑著七間堂。誰教汝孤峰獨宿。問。古人云。若欲保任此事。直須向高高山頂立。深深海里行。意旨如何。曰。高峰深海。回絕孤危。似汝閨閣中軟暖么。又問。叢林多好論尊貴邊事如何。曰。要汝知大唐天子。不會書斷會么。簡契悟精深。履踐明驗。而對機應物。度越凡量。天下宗之。壽八十餘。無疾而化。廬州帥張崇。為建塔本山。
系曰。有同安丕禪師者。與師同爲膺公嫡嗣。難兄弟也。丕之嗣曰同安志。志之嗣曰梁山緣觀。自丕。自觀。皆失考生。緣不及傳。觀之子。則為大陽玄矣。別具膺公。見宋傳。
蜆子和尚傳
蜆子和尚。不知何許人也。事蹟頗異。居無定所。自印心於洞山。混俗閩川。不畜道具。不循律儀。冬夏唯披一衲。逐日沿江岸。采掇鰕蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師聞之。欲決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師遽答曰。神前酒檯盤。嚴放手曰。不虛。與我同根生。嚴后赴莊宗詔。入長安。師亦先至。每日歌唱自拍。或乃佯狂。泥雪去來。俱無軌跡。后不知所終。靜。出洞山。故曰同根生耳。
惟勁大師傳
寶聞大師惟勁。福州人也。素持苦行。不衣
【現代漢語翻譯】 現代漢語譯本 便逢禪師。有人問：『獨自在孤峰頂上修行時，是怎樣的境界？』禪師回答：『閑置著寬敞的七間堂不住，是誰教你獨自在孤峰頂上睡覺？』又有人問：『古人說，如果想要保任此事（指開悟），就必須在高高的山頂上站立，在深深的海里行走，』這是什麼意思？』禪師回答：『高峰深海，是爲了回絕那些孤立和危險的境地，難道像你那樣在閨房中享受軟暖舒適嗎？』又有人問：『叢林中很多人喜歡談論尊貴的事情，這是怎麼回事？』禪師回答：『要讓你知道，大唐天子，不會寫決斷書嗎？』 簡契禪師領悟精深，實踐經驗明顯。他對機應物，超越凡人的度量，天下人都尊崇他。享年八十多歲，無疾而終。廬州的地方長官張崇，為他在本山修建了佛塔。
附註說：有同安丕禪師，與簡契禪師同爲膺公的嫡傳弟子，是難得的兄弟。丕禪師的嗣法弟子是同安志禪師，志禪師的嗣法弟子是梁山緣觀禪師。從丕禪師到緣觀禪師，都沒有通過考試。緣觀禪師沒有傳法弟子。緣觀禪師的弟子，就是大陽玄禪師了。關於膺公的更多事蹟，參見《宋傳》。
蜆子和尚，不知道是哪裡人。他的事蹟非常特別。居住沒有固定的地方。自從在洞山禪師處印心之後，就混跡于閩川一帶。不攜帶任何修行用具，也不遵守任何律儀。冬天夏天都只穿一件衲衣。每天沿著江岸，採拾小蝦和蜆子，來填飽肚子。晚上就睡在東山白馬廟的紙錢堆里。當地居民稱他為蜆子和尚。華嚴靜禪師聽說了這件事，想要辨別真假。就先偷偷地藏在紙錢堆里。深夜，蜆子和尚回來了，華嚴靜禪師一把抓住他，問道：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』蜆子和尚立刻回答說：『神前酒檯盤。』華嚴靜禪師放開手說：『果然不虛，你與我是同根生。』華嚴靜禪師後來應莊宗的詔令，前往長安。蜆子和尚也先到了那裡，每天唱歌跳舞，或者裝瘋賣傻，在泥濘和雪地裡來來往往，都沒有人知道他的軌跡。後來就不知道他到哪裡去了。華嚴靜禪師，出自洞山門下，所以說『同根生』啊。
寶聞大師惟勁（Wei Jing），是福州人。一向堅持苦行，不穿...
【English Translation】 English version Chan Master Bian Feng. Someone asked: 'What is the state when practicing alone on the solitary peak?' The Chan master replied: 'Leaving the spacious seven-room hall idle, who taught you to sleep alone on the solitary peak?' Someone also asked: 'The ancients said, if you want to maintain this matter (referring to enlightenment), you must stand on the high mountain peak and walk in the deep sea.' What does this mean?' The Chan master replied: 'High peaks and deep seas are to reject those isolated and dangerous situations. Is it like you enjoying the soft warmth and comfort in your boudoir?' Someone also asked: 'Many people in the jungle like to talk about noble matters, what is going on?' The Chan master replied: 'I want you to know, the Emperor of the Great Tang, doesn't he know how to write judgments?' Chan Master Jian Qi's understanding was profound, and his practical experience was obvious. He responded to situations appropriately, surpassing the measure of ordinary people, and everyone in the world respected him. He lived to be over eighty years old and died without illness. Zhang Chong, the local official of Luzhou, built a pagoda for him on this mountain.
The annotation says: There was Chan Master Tong'an Pi, who was a direct disciple of Master Ying, just like Chan Master Jian Qi, and they were rare brothers. Chan Master Pi's Dharma heir was Chan Master Tong'an Zhi, and Chan Master Zhi's Dharma heir was Chan Master Liangshan Yuanguan. From Chan Master Pi to Chan Master Yuanguan, none of them passed the exam. Chan Master Yuanguan had no Dharma heirs. Chan Master Yuanguan's disciple was Chan Master Dayang Xuan. For more information about Master Ying, see 'Song Zhuan'.
Monk Xianzi, it is not known where he was from. His deeds were very special. He did not live in a fixed place. Since having his mind sealed at Chan Master Dongshan's place, he mingled in the Minchuan area. He did not carry any practice tools, nor did he follow any precepts. In winter and summer, he only wore a kasaya. Every day along the riverbank, he collected small shrimp and clams to fill his stomach. At night, he slept in the paper money pile of the White Horse Temple in Dongshan. The local residents called him Monk Xianzi. Chan Master Huayan Jing heard about this and wanted to distinguish the truth from the false. He first secretly hid in the paper money pile. Late at night, Monk Xianzi returned, and Chan Master Huayan Jing grabbed him and asked: 'What is Bodhidharma's intention in coming from the West?' Monk Xianzi immediately replied: 'The wine tray in front of the gods.' Chan Master Huayan Jing let go and said: 'Indeed, it is not false, you and I are from the same root.' Chan Master Huayan Jing later went to Chang'an at the invitation of Zhuangzong. Monk Xianzi also arrived there first, singing and dancing every day, or pretending to be crazy, coming and going in the mud and snow, and no one knew his whereabouts. Later, it was not known where he went. Chan Master Huayan Jing came from the Dongshan lineage, so he said 'from the same root'.
Great Master Baowen Weijing was from Fuzhou. He always insisted on ascetic practices, not wearing...
繒纊。惟壞衲度寒暑。時謂頭陀焉。初參雪峰。深入淵奧。復問法玄沙之席。心印符會。一日謂鑒上座曰。聞汝注楞嚴經。是否。曰不敢。師曰。二文殊如何注。曰請師鑒。師乃揚袂而去。唐光化中。入南嶽。住三生藏。藏中有鏡燈一座。華嚴第三祖賢首大師所制也。師睹之。頓悟廣大法界重重帝網之門。佛佛羅光之像。因嘆曰。此先哲奇功。非具不思議善權之智。何以創焉。乃著五字頌五章。覽者悟理事相融。后終南嶽。師著述。有寶林傳四卷。紀貞元后。禪門繼踵源流。又制七言覺地頌。廣明諸教緣起。又著南嶽高僧傳。皆流傳於世云。
鼓山國師傳(從展附)
鼓山國師。神晏。大梁人也。姓李氏。幼惡葷膻。樂聞鐘梵。年十二。時有白氣數道。騰于所居屋壁。師即揮毫書璧曰。白道從茲速改張。休來顯現作妖祥。定祛邪行歸真見。必得超凡入聖鄉。題罷。氣即隨滅。年甫志學。遘疾甚。亟夢神人與藥。覺而頓愈。明年又夢梵僧告云。出家時至矣。遂依衛州白鹿山道規禪師披削。嵩岳受具。謂同學曰。古德云。白四羯磨后全體戒定慧。豈準繩而可拘也。於是。杖錫遍叩禪關。但記語言。存乎知解。及造雪嶺。朗然符契。一日參雪峰。峰知其緣熟。忽起搊住曰。是什麼。師釋然了悟。亦忘其了心。惟
【現代漢語翻譯】 現代漢語譯本：
繒纊（zēng kuàng）：只用破舊的僧衣來度過寒暑，當時人們稱他為頭陀（苦行僧）。最初參訪雪峰義存禪師，深入領會其禪法的精髓。後來又向玄沙師備禪師請教，心印相合。有一天，他對鑒上座說：『聽說你註解《楞嚴經》，是嗎？』鑒上座回答：『不敢當。』禪師說：『那麼，二文殊（指《楞嚴經》中的兩處關於文殊菩薩的經文）你如何註解？』鑒上座說：『請禪師指教。』禪師於是揚起衣袖離開了。唐朝光化年間，他進入南嶽衡山，住在三生藏。藏中有一座鏡燈，是華嚴宗第三祖賢首法藏大師製作的。禪師看到它，頓時領悟到廣大法界重重帝網之門，以及佛佛相照的光明景象。因此感嘆道：『這是先哲的奇妙功績，如果沒有具備不可思議的善巧方便智慧，怎麼能夠創造出來呢？』於是創作了五字頌五章，閱讀的人能夠領悟到理與事、體與相的融合。後來在南嶽圓寂。禪師的著作有《寶林傳》四卷，記載了貞元年間以後禪宗門人繼承和發展的源流。又創作了七言《覺地頌》，廣泛闡明諸教的緣起。又著有《南嶽高僧傳》，都流傳於世。
鼓山國師傳（附從展）
鼓山國師神晏（shén yàn），是大梁人，姓李。從小厭惡葷腥，喜歡聽鐘聲和梵唄。十二歲時，有幾道白氣從他居住的房屋墻壁上騰起。國師隨即揮筆在墻上寫道：『白道從茲速改張，休來顯現作妖祥。定祛邪行歸真見，必得超凡入聖鄉。』寫完，白氣隨即消失。十五歲開始學習，得了重病，夢見神人給他藥，醒來后立刻痊癒。第二年又夢見一位梵僧告訴他說：『出家的時機到了。』於是依止衛州白鹿山道規禪師剃度出家，在嵩山受具足戒。他對同學說：『古德說，白四羯磨（受戒的一種儀式）后才能全體具足戒定慧，難道可以作為準繩而拘泥嗎？』於是，他拄著錫杖遍訪禪關，但所記的都是些語言文字，停留在知解層面。等到來到雪嶺，才豁然契合。有一天參訪雪峰義存禪師，雪峰禪師知道他機緣成熟，忽然起身抓住他說：『是什麼？』神晏禪師釋然開悟，也忘記了開悟的心，只是……
【English Translation】 English version:
Zeng Kuang (繒纊): He only used worn-out kasayas (僧衣) to endure the cold and heat. At that time, people called him a dhuta (頭陀, ascetic monk). He initially visited Zen Master Xuefeng Yicun (雪峰義存), deeply understanding the essence of his Zen teachings. Later, he also sought instruction from Zen Master Xuansha Shibei (玄沙師備), and his mind resonated with the teachings. One day, he said to the head monk Jian (鑒上座): 'I heard that you are annotating the Shurangama Sutra (楞嚴經), is that so?' The head monk Jian replied: 'I dare not claim that.' The Zen master said: 'Then, how do you annotate the two Manjushris (二文殊, referring to two passages in the Shurangama Sutra about Manjushri Bodhisattva)?' The head monk Jian said: 'Please enlighten me, Master.' Thereupon, the Zen master flicked his sleeves and left. During the Guanghua era of the Tang Dynasty, he entered Mount Heng in Nanyue (南嶽衡山) and resided in the Sansheng Hermitage (三生藏). In the hermitage, there was a mirror lamp made by the third patriarch of the Huayan School, Master Xianshou Fazang (賢首法藏). When the Zen master saw it, he suddenly realized the gates of the vast Dharma Realm, the overlapping Indra's nets (帝網), and the images of Buddhas illuminating each other. Therefore, he exclaimed: 'This is the wonderful achievement of the wise predecessors. Without the wisdom of inconceivable skillful means, how could it have been created?' Then he composed five chapters of five-character verses, which enabled readers to understand the integration of principle and phenomena, substance and form. Later, he passed away in Nanyue. The Zen master's writings include the four-volume 'Baolin Zhuan' (寶林傳), which records the origins and development of the Zen school after the Zhenyuan era. He also composed the seven-character 'Jue Di Song' (覺地頌), which extensively elucidates the arising of various teachings. He also wrote the 'Biographies of Eminent Monks of Nanyue' (南嶽高僧傳), all of which are circulated in the world.
Biography of National Teacher Gushan (鼓山國師傳) (with Congzhan attached (從展附))
National Teacher Gushan, Shenyan (神晏), was a native of Daliang (大梁), with the surname Li (李). From a young age, he disliked meat and fish and enjoyed hearing the sounds of bells and chanting. At the age of twelve, several streaks of white light rose from the walls of his residence. The National Teacher immediately wrote on the wall: 'The white path should quickly change its course from now on; do not come to manifest as an ominous sign. Surely eliminate evil practices and return to the true vision; certainly attain transcendence and enter the realm of sainthood.' After writing, the white light immediately disappeared. At the age of fifteen, he began to study and contracted a serious illness. He dreamed of a divine being giving him medicine, and upon waking up, he was immediately cured. The following year, he dreamed of a Brahman monk who told him: 'The time to leave home has arrived.' Thereupon, he followed Zen Master Daogui (道規) of Bailu Mountain (白鹿山) in Weizhou (衛州) to have his head shaved and become a monk, and received the full precepts on Mount Song (嵩岳). He said to his fellow students: 'The ancient worthies said that after the white four karmas (白四羯磨, a ritual for receiving precepts), one can fully possess the precepts, samadhi, and wisdom. How can this be used as a standard to be rigidly adhered to?' Therefore, he traveled with his staff, visiting Zen monasteries everywhere, but what he remembered were only words and phrases, remaining at the level of intellectual understanding. When he arrived at Snow Mountain (雪嶺), he suddenly attained accord. One day, he visited Zen Master Xuefeng Yicun (雪峰義存). Zen Master Xuefeng knew that his opportunity had ripened, and suddenly got up, grabbed him, and said: 'What is it?' Zen Master Shenyan suddenly awakened, and also forgot the mind that awakened, only...
舉手搖曳而已。雪峰曰。子作道理耶。師曰。何道理之有。雪峰審其懸解。撫而印之。暨雪峰歸寂。閩帥。于府城左二十里。開鼓山創禪宮。請揚宗教。曰今為諸仁者刺頭。入諸聖化門裡。斗藪不出。所以向仁者道。教排不到。祖不西來。三世諸佛不能唱。十二分教載不起。凡聖攝不得。古今傳不得。忽爾是個漢。未通個訊息。向他恁么道。被他驀口摑。還怪得他么。雖然如此。也不得亂摑。鼓山尋常道。更有一人不跨石門。須有不跨石門句。作么生是不跨石門句。鼓山自住三十餘年。五湖四海來者。向高山頂上。看山玩水。未見一人快利通得。如今還有人通得也。不昧兄弟。珍重。乃有偈。示眾曰。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。閩帥禮重。常詢法要焉。
保福禪師從展。福州人也。生陳氏。年十五。禮雪峰為受業師。十八本州大中寺具戒。游吳楚間。后歸執侍雪峰。一日忽召曰。還會么。師欲近前。峰以杖拄之。師當下知歸。又常以古今因緣。詢長慶棱和尚。棱深許之。梁貞明四年丁丑。漳州刺史王公欽。承道風。創保福院。迎請居之。師曰。上座行腳事作么生不會。會取好莫傍家取人處分。若是久在叢林。粗委些子遠近。可以隨處任真。後學未知次序。山僧不惜口業。向汝道。塵劫
【現代漢語翻譯】 現代漢語譯本 只是舉手搖動而已。雪峰（Yuefeng，禪師名）問道：『你這是在做什麼道理？』 禪師回答說：『有什麼道理可言？』 雪峰（Yuefeng）審視他懸空的理解，撫摸著他並印可。等到雪峰（Yuefeng）圓寂后，閩地的長官，在府城左邊二十里的地方，開創了鼓山（Gushan，山名）並建造禪宮，請他來弘揚宗教。說：『現在為各位仁者刺破頭顱，進入諸聖的化門裡。』 斗藪（Dousou，地名）也出不去。所以對各位仁者說，教義排不到，祖師沒有西來，三世諸佛也不能唱，十二分教也無法承載，凡夫和聖人也無法統攝，從古到今也無法傳承。忽然出現一個漢子，還沒有通曉訊息，向他這樣說，被他劈頭蓋臉地打，還怪得了他嗎？雖然如此，也不能亂打。鼓山（Gushan）經常說，還有一個人不跨越石門（Shimen，地名），必須有不跨越石門（Shimen）的句子。什麼是『不跨越石門（Shimen）的句子』？鼓山（Gushan）自己住了三十多年，五湖四海來的人，在高山頂上，看山玩水，沒有見到一個人快速通達理解。現在還有人能通達理解嗎？不愚昧的兄弟們，珍重。』於是作偈語，向大眾展示說：『直接領會還很難，尋著言語反而更遠。如果談論佛與祖，特地隔著天涯。』 閩地的長官非常尊敬他，經常詢問佛法的要義。
保福禪師（Baofu Chanshi）跟隨他學習。是福州人，姓陳，十五歲時，拜雪峰（Yuefeng）為受業師。十八歲在本州的大中寺受具足戒。遊歷吳楚一帶。後來回來侍奉雪峰（Yuefeng）。一天，雪峰（Yuefeng）忽然叫他，問道：『會了嗎？』 禪師想要走上前去，雪峰（Yuefeng）用禪杖拄住他。禪師當下明白歸宿。又經常用古今的因緣，詢問長慶棱和尚（Changqing Leng Heshang）。長慶棱和尚（Changqing Leng Heshang）深深地認可他。梁朝貞明四年丁丑年，漳州刺史王公欽，仰慕他的道風，建立保福院，迎接他去居住。禪師說：『上座行腳的事情怎麼不會？要領會好的，不要依靠別人來處分。如果是長期在叢林里，稍微知道一些遠近，就可以隨處任真。後來的學人不知道次序，山僧不惜口業，對你們說，塵劫……』
【English Translation】 English version Just raising and waving the hand. Yuefeng (雪峰, a Chan master) said, 'Are you making a principle?' The Master said, 'What principle is there?' Yuefeng (雪峰) examined his suspended understanding, stroked him, and affirmed it. After Yuefeng (雪峰) passed away, the governor of Min, twenty miles to the left of the prefectural city, opened Gushan (鼓山, a mountain name) and built a Chan palace, inviting him to propagate the religion. He said, 'Now, for all of you, I will pierce your heads and enter the gate of transformation of all the sages.' Dousou (斗藪, a place name) cannot be escaped either. Therefore, I say to you, the teachings cannot be arranged, the patriarch did not come from the West, the Buddhas of the three worlds cannot sing, the twelve divisions of teachings cannot be carried, ordinary people and sages cannot be encompassed, and it cannot be transmitted from ancient times to the present. Suddenly, there is a man who has not yet understood the message. If you say this to him, he will slap you in the face. Can you blame him? Although this is the case, you cannot slap him randomly. Gushan (鼓山) often says that there is still one person who does not cross the Shimen (石門, a place name), and there must be a sentence that does not cross the Shimen (石門). What is the 'sentence that does not cross the Shimen (石門)'? Gushan (鼓山) has lived here for more than thirty years, and those who come from all over the world, looking at the mountains and playing in the water on the top of the high mountain, have not seen a single person quickly understand. Is there anyone who can understand now? Unenlightened brothers, take care.' Then he composed a verse, showing it to the public, saying, 'It is still difficult to understand directly, and seeking words only makes it farther away. If you talk about the Buddha and the Patriarch, they are specially separated by the ends of the earth.' The governor of Min respected him very much and often asked about the essentials of the Dharma.
Chan Master Baofu (保福禪師) followed him to study. He was from Fuzhou, surnamed Chen. At the age of fifteen, he took Yuefeng (雪峰) as his preceptor. At the age of eighteen, he received the full precepts at Dazhong Temple in this prefecture. He traveled between Wu and Chu. Later, he returned to serve Yuefeng (雪峰). One day, Yuefeng (雪峰) suddenly called him and asked, 'Have you understood?' The Chan Master wanted to step forward, but Yuefeng (雪峰) stopped him with his staff. The Chan Master immediately understood his destination. He also often used the causes and conditions of ancient and modern times to inquire about the Venerable Changqing Leng (長慶棱和尚). Venerable Changqing Leng (長慶棱和尚) deeply approved of him. In the fourth year of Zhenming in the Liang Dynasty, the year of Dingchou, Wang Gongqin, the prefect of Zhangzhou, admired his virtuous conduct and created Baofu Temple, inviting him to reside there. The Chan Master said, 'How can the affairs of the traveling monk not be understood? It is good to understand, do not rely on others to dispose of things. If you have been in the monastery for a long time, you can roughly know some distances and can be authentic everywhere. Later learners do not know the order, and the mountain monk does not spare his karmic words to tell you, kalpas of dust...'
來事。只在如今。還會么。問。因言辯急時如何。師曰。因甚麼言。僧低頭良久。師曰。擊電之機。徒勞佇思。問。欲達無生路。應須識本源。如何是本源。師良久卻問侍者。適來僧問甚麼。其僧再舉。師乃喝出曰。我不患聾。師因僧侍立。問曰。汝得恁么粗心。僧曰。甚麼是某甲粗心處。師拈一塊土。度與僧曰。拋向門前著。僧拋卻來曰。甚處某甲粗心。師曰。我見筑著磕著道汝粗心。師住保福。僅一紀。學眾不下七百。其接機利物。不可備錄。唐天成三年戊子。示有微疾。僧入丈室問訊。師曰。吾與汝相識年深。有何方術相救。僧曰。方術甚有。聞說和尚不解忌口。又謂眾曰。吾旬日來。氣力困劣。別無他。只是時至。僧問。時既至矣。師去即是。住即是。師曰道道。曰怎麼即某甲不敢造次。師曰。失錢遭罪。言訖而寂。
系曰。予登鼓山。覽國師遺蹟。至喝水巖。風景悽楚。相傳。師嘗宴坐於此。溪水喧聒。師喝之。水為倒流遠去。至今猶然。國師高風。千載可想見矣。保福機語。如嚴霜急飔。亦足摧殺。但君子不欲多上人。陳老師那應便筑受降城耶。
羅山閑傳
羅山道閑禪師。長溪陳氏子。出家龜山。年滿受具。遍歷諸方。嘗謁石霜。問。去住不寧時如何。霜曰。直須盡卻。師不契。乃
【現代漢語翻譯】 現代漢語譯本： 來，就是現在。還會再來嗎？（僧人）問：在言語辯論激烈的時候該怎麼辦？ 保福禪師說：因為什麼言語？ 僧人低頭沉默了很久。 保福禪師說：如閃電般的機會，徒勞地思索。 （僧人）問：想要到達無生之路，應該認識本源。什麼是本源？ 保福禪師沉默了很久，反問侍者：剛才那個僧人問了什麼？ 那個僧人再次提問。 保福禪師於是大喝一聲說：我不怕聾！ 保福禪師因為僧人侍立在旁，問道：你竟然如此粗心大意？ 僧人說：什麼是弟子的粗心之處？ 保福禪師拿起一塊土，遞給僧人說：扔到門前去。 僧人扔了回來，說：哪裡是弟子的粗心之處？ 保福禪師說：我看見你筑著、磕著，才說你粗心。 保福禪師住在保福寺，大約十二年，學眾不少於七百人。他接引學人、利益眾生的事蹟，無法一一記錄。 唐天成三年戊子年，保福禪師示現稍微的疾病。僧人進入方丈室問候。 保福禪師說：我與你們相識多年，有什麼方法可以相救？ 僧人說：方法很多，聽說和尚您不忌口。 又對眾人說：我近十天來，氣力睏乏衰弱，沒有其他原因，只是時候到了。 僧人問：既然時候已到，禪師是去還是住？ 保福禪師說：說說道道。 （僧人）說：怎麼說？弟子不敢冒昧。 保福禪師說：丟了錢就要遭罪。 說完就圓寂了。
系曰：我登上鼓山，觀看國師的遺蹟，到達喝水巖，風景淒涼悲傷。相傳，國師曾經在這裡宴坐，溪水喧鬧嘈雜，國師呵斥它，水就倒流遠去，至今還是這樣。國師的高尚風範，千年之後還可以想像。 保福禪師的機鋒話語，像嚴厲的霜和急促的寒風，也足以摧毀（煩惱）。但是君子不希望（殺害）太多的人，陳老師怎麼能立刻築起受降城呢？
羅山閑傳 羅山道閑禪師，是長溪陳氏的兒子，在龜山出家，成年後受具足戒，遍游各地。曾經拜訪石霜禪師，問道：去住不定的時候該怎麼辦？ 石霜禪師說：必須完全捨棄。 道閑禪師沒有領悟，於是...
【English Translation】 English version: Coming, it's just now. Will there be more? (A monk) asked: What should be done when the debate becomes intense? Chan Master Baofu said: Because of what words? The monk lowered his head and remained silent for a long time. Chan Master Baofu said: Like a flash of lightning, it's futile to ponder. (A monk) asked: To reach the path of non-birth (Wusheng, 無生), one should recognize the original source. What is the original source? Chan Master Baofu was silent for a long time, then asked the attendant: What did that monk ask just now? The monk asked again. Chan Master Baofu then shouted: I'm not afraid of being deaf! Chan Master Baofu, because the monk was standing by his side, asked: How can you be so careless? The monk said: What is this disciple's carelessness? Chan Master Baofu picked up a piece of soil and handed it to the monk, saying: Throw it in front of the door. The monk threw it back and said: Where is this disciple's carelessness? Chan Master Baofu said: I saw you stumbling and bumping, so I said you were careless. Chan Master Baofu lived in Baofu Temple for about twelve years, and there were no fewer than seven hundred students. His deeds of guiding students and benefiting sentient beings cannot be fully recorded. In the year Wuzi of Tiancheng three years of the Tang Dynasty, Chan Master Baofu showed a slight illness. The monks entered the abbot's room to inquire. Chan Master Baofu said: I have known you for many years, what methods can save me? The monk said: There are many methods, I heard that you, the venerable monk, do not abstain from food. He also said to the crowd: In the past ten days, I have been tired and weak, for no other reason than that the time has come. The monk asked: Now that the time has come, will the Chan Master leave or stay? Chan Master Baofu said: Speak, speak. (The monk) said: How? This disciple dare not be presumptuous. Chan Master Baofu said: Losing money will lead to suffering. After saying that, he passed away.
It is said: I climbed Gushan (鼓山), viewed the relics of the National Teacher, and arrived at Heshui Rock (喝水巖), the scenery was desolate and sad. According to legend, the National Teacher used to sit here in meditation, the stream was noisy and clamorous, the National Teacher scolded it, and the water flowed backwards and away, and it is still like this today. The noble demeanor of the National Teacher can be imagined after a thousand years. Chan Master Baofu's sharp words are like severe frost and rapid cold wind, which are enough to destroy (afflictions). But a gentleman does not want to (kill) too many people, how could Teacher Chen immediately build a surrender city?
The Unofficial Biography of Luoshan Chan Master Daoxian (道閑) of Luoshan (羅山) was the son of the Chen family of Changxi (長溪). He became a monk at Guishan (龜山), received full ordination upon adulthood, and traveled everywhere. He once visited Chan Master Shishuang (石霜) and asked: What should be done when going and staying are unsettled? Chan Master Shishuang said: You must completely abandon it. Chan Master Daoxian did not understand, so...
參巖頭。亦如前問。頭曰。從他去住。管他作么。師於是服膺。閩帥飲其法味。請居羅山。號法寶禪師。僧辭保福。福問。甚處去。曰。禮拜羅山。福曰。汝向羅山道。保福秋間上府朝覲大王。置四十個問。頭問。和尚忽若一句不相當。莫言不道。僧舉似師。師呵呵大笑曰。陳老師自入福建道洪塘橋下一寨。未曾見有個毛頭星現。汝與我向從展道。陳老師無許多問頭。祗有一口劍。一劍下有分身意。有出身路。不明便須成末。僧回舉似福。福曰。我當時也祗是謔伊。至秋入府。師特為辦茶筵請福。福不赴。卻向僧曰。我中間曾有謔語。恐和尚問著。僧歸舉似。師曰。汝向他道。猛虎終不食伏肉。僧又去。福遂來。臨遷化。上堂集眾良久。展左手。主事罔測。乃令東邊師僧退後。又展右手。令西邊師僧退後。乃曰。欲報佛恩。無過流通大教。歸去也珍重。言訖莞爾而寂。
系曰。巖頭門下得法者。傳燈現錄六人。而二彥一閑最著。僧統僅傳瑞巖彥。而玄泉彥與閑師不載。予故表之。使知黃龍明招二公所自出也。
黃龍機．明招謙傳
黃龍山。誨機禪師。清河張氏子。初參巖頭。問如何是祖師西來意。頭曰。你還解救糍么。曰解。頭曰。且救糍去。後到玄泉。又問。泉拈起一莖皁角曰。會么。師不會。
【現代漢語翻譯】 現代漢語譯本 參訪巖頭（Yantou，禪師名）。問的問題和之前一樣。巖頭說：『隨他去留，管他做什麼。』 這位僧人於是信服。閩地的長官欣賞他的佛法，請他住在羅山，號為法寶禪師。一位僧人向保福（Baofu，禪師名）告辭。保福問：『你要去哪裡？』 僧人說：『去禮拜羅山。』 保福說：『你替我跟羅山說，保福秋天要上府去朝見大王，準備了四十個問題。』 巖頭問：『和尚如果有一句話回答不上來，可別說我沒提醒你。』 僧人把這話告訴了法寶禪師。法寶禪師聽了，哈哈大笑說：『陳老師自從進入福建洪塘橋下一帶，還沒見過什麼厲害的人物出現。你替我告訴從展，陳老師沒有那麼多問題，只有一口劍，一劍下去，既有分身之意，又有出身之路。不明白的話，就要完蛋。』 僧人回去把這話告訴了保福。保福說：『我當時也只是和他開玩笑。』 到了秋天，保福入府，法寶禪師特意準備了茶宴邀請保福，保福沒有赴約，卻對僧人說：『我中間曾經說過玩笑話，恐怕和尚會問到。』 僧人回去把這話告訴了法寶禪師。法寶禪師說：『你替他告訴，猛虎終究不吃已經趴下的肉。』 僧人又去了。保福於是來了。臨終前，保福上堂聚集眾人，沉默了很久，伸出左手，主事的人不明白他的意思，於是讓東邊的僧人退後。又伸出右手，讓西邊的僧人退後。於是說：『想要報答佛恩，沒有比流通大法更好的了。回去吧，珍重。』 說完就笑著圓寂了。 系曰：巖頭門下得到真傳的有六人，《傳燈錄》只記載了二彥一閑最為著名。僧統只記載了瑞巖彥，而玄泉彥與閑師沒有記載。所以我在這裡特別表彰他們，讓大家知道黃龍機（Huanglongji）和明招謙（Mingzhaoqian）二位大師的師承淵源。 黃龍機（Huanglongji）、明招謙（Mingzhaoqian）的傳記 黃龍山（Huanglong Mountain）的誨機禪師（Huiji，禪師名），是清河張氏的兒子。最初參訪巖頭（Yantou，禪師名），問：『如何是祖師西來意？』 巖頭說：『你還會舂糍粑嗎？』 回答說：『會。』 巖頭說：『那就先舂糍粑去。』 後來到了玄泉（Xuanquan，地名），又問同樣的問題。玄泉拿起一根皁角說：『會嗎？』 誨機禪師不會。
【English Translation】 English version He visited Yantou (Yantou, name of a Chan master). He asked the same question as before. Yantou said, 'Let him go or stay, what do you care?' The monk was then convinced. The governor of Min admired his Dharma and invited him to live in Luoshan, where he was known as Chan Master Fabao. A monk bid farewell to Baofu (Baofu, name of a Chan master). Baofu asked, 'Where are you going?' The monk said, 'To pay respects to Luoshan.' Baofu said, 'Tell Luoshan for me that Baofu will go to the prefecture in the autumn to pay homage to the Great King, and has prepared forty questions.' Yantou asked, 'If the abbot cannot answer even one question properly, don't say I didn't warn you.' The monk told Chan Master Fabao about this. Chan Master Fabao laughed loudly and said, 'Since Master Chen entered the area under Hongtang Bridge in Fujian, he has never seen any outstanding figures appear. Tell Congzhan for me that Master Chen doesn't have so many questions, only a sword, and with one stroke of the sword, there is both the intention of dividing the body and a path to escape. If you don't understand, you will be finished.' The monk returned and told Baofu about this. Baofu said, 'I was just joking with him at the time.' In the autumn, Baofu went to the prefecture, and Chan Master Fabao specially prepared a tea banquet to invite Baofu, but Baofu did not attend. Instead, he said to the monk, 'I once made a joke, and I'm afraid the abbot will ask about it.' The monk returned and told Chan Master Fabao about this. Chan Master Fabao said, 'Tell him that a fierce tiger will never eat meat that is already lying down.' The monk went again. Baofu then came. Before his death, Baofu ascended the hall and gathered the crowd, remaining silent for a long time. He extended his left hand, but the person in charge did not understand his meaning, so he asked the monks on the east side to step back. Then he extended his right hand, asking the monks on the west side to step back. Then he said, 'If you want to repay the Buddha's grace, there is nothing better than spreading the Great Dharma. Go back now, take care.' After saying this, he smiled and passed away peacefully. The commentary says: Among those who received the true transmission under Yantou, the 'Transmission of the Lamp' records six people, with the 'Two Yans and One Xian' being the most famous. The Sanghatathera only recorded Ruiyan Yan, while Xuanquan Yan and Master Xian were not recorded. Therefore, I specially commend them here, so that everyone knows the lineage of Master Huanglongji (Huanglongji) and Master Mingzhaoqian (Mingzhaoqian). Biographies of Huanglongji (Huanglongji) and Mingzhaoqian (Mingzhaoqian) Chan Master Huiji (Huiji, name of a Chan master) of Huanglong Mountain (Huanglong Mountain), was the son of the Zhang family of Qinghe. He initially visited Yantou (Yantou, name of a Chan master) and asked, 'What is the meaning of the Patriarch's coming from the West?' Yantou said, 'Do you still know how to pound glutinous rice cakes?' He replied, 'Yes.' Yantou said, 'Then go pound glutinous rice cakes first.' Later, he went to Xuanquan (Xuanquan, place name) and asked the same question. Xuanquan picked up a locust bean and said, 'Do you understand?' Chan Master Huiji did not understand.
泉放下作洗衣勢。師便禮拜曰。信知佛法無別。泉曰。見甚道理。師曰。某甲問巖頭。頭曰你解救糍么。救糍也祗是解粘。和尚提起皁角。亦是解粘。所以道無別。泉呵呵大笑。師遂有省。唐天祐中。游化至此山。節帥施俸建宇。奏賜紫衣師號。大張法席。師將順世。有僧問。百年後缽囊子何人將去。師曰。一任將去。曰。裡面事如何。師曰。線綻方知。曰。何人得。師曰。海燕雷聲即向汝道。言訖告寂。先是呂巖真人洞賓。京川人。唐末三舉不第。偶于長安酒肆。遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘樓壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾。道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值師擊鼓升堂。師見意必呂公也。欲誘而進。厲聲曰。座旁有竊法者。呂毅然出問。一粒粟中藏世界。半升鐺內煮山川。此意如何。師指曰。這守尸鬼。呂曰。爭奈囊有長生不死藥。師曰。饒君八萬劫。終是落空亡。呂薄訝飛劍脅之。不能入。遂再拜求指歸。師詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。呂言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。師囑令加護。
明招德謙禪師。受羅山印記。靡
【現代漢語翻譯】 現代漢語譯本： 泉公放下，做出洗衣的姿勢。禪師便向他禮拜說：『我確信佛法沒有差別。』泉公問：『你見到了什麼道理？』禪師說：『我曾問巖頭禪師，巖頭禪師說：『你懂得救糍嗎？』救糍也只是解粘。和尚您提起皁角，也是解粘。所以我說沒有差別。』泉公聽后哈哈大笑。禪師因此有所領悟。唐天祐年間，他遊方弘化來到這座山。節度使拿出自己的俸祿建造寺宇，並上奏朝廷賜予他紫衣和禪師的稱號，大開法筵。禪師將要圓寂時，有僧人問：『百年之後，您的缽囊由誰來保管？』禪師說：『任憑誰拿去。』僧人問：『裡面的東西怎麼辦？』禪師說：『線綻開了才知道。』僧人問：『誰能得到？』禪師說：『海燕聽到雷聲就會告訴你。』說完就圓寂了。此前，呂巖真人（呂洞賓），是京川人。唐朝末年多次參加科舉考試都未能考中。偶然在長安的酒館裡，遇到鐘離權，鐘離權傳授給他延年益壽的法術。從此以後，人們就不知道他的去向了。他曾經遊覽廬山的歸宗寺，在鐘樓的墻壁上題寫道：『一日清閒自在身，六神和合報平安。丹田有寶休尋道，對境無心莫問禪。』沒過多久，他路過黃龍山，看到紫色的雲彩聚集如傘蓋，懷疑有奇異之人。於是前去拜謁。正趕上禪師擊鼓升座說法。禪師看到他，心想這一定是呂洞賓。想要引導他進一步開悟，便厲聲說：『座位旁邊有偷學佛法的人。』呂洞賓毅然站出來問道：『一粒粟中藏世界，半升鐺內煮山川，』這是什麼意思？禪師指著他說：『你這守尸鬼。』呂洞賓說：『但我囊中有長生不老藥。』禪師說：『即使你活到八萬劫，最終還是會落入空亡。』呂洞賓惱怒地拿出飛劍威脅他，但飛劍無法刺入。於是再次拜倒，請求指點迷津。禪師責問道：『半升鐺內煮山川暫且不問，如何是一粒粟中藏世界？』呂洞賓當下頓悟，作偈說：『棄卻瓢囊摵碎琴，如今不戀汞中金。自從一見黃龍后，始覺從前錯用心。』禪師囑咐他好好守護自己的道心。
明招德謙禪師，接受了羅山禪師的印可。
【English Translation】 English version: Monk Quan put down what he was doing, making a gesture as if washing clothes. The Chan master then bowed to him and said, 'I truly believe that the Buddha-dharma is without difference.' Monk Quan asked, 'What principle have you seen?' The Chan master said, 'I once asked Chan Master Yantou, and Yantou said, 'Do you understand how to 'save ci' (救糍, a type of rice cake)?' Saving ci is just untying the stickiness. When you, venerable monk, pick up the soapberry, it is also untying the stickiness. Therefore, I say there is no difference.' Monk Quan laughed heartily. The Chan master then had an awakening. During the Tianyou period of the Tang Dynasty, he traveled and propagated the Dharma to this mountain. The Jiedushi (節度使, military governor) used his own salary to build a temple, and petitioned the court to grant him a purple robe and the title of Chan Master, greatly opening the Dharma assembly. When the Chan master was about to pass away, a monk asked, 'After a hundred years, who will take your bowl and bag?' The Chan master said, 'Let anyone take it.' The monk asked, 'What about the things inside?' The Chan master said, 'You will know when the thread unravels.' The monk asked, 'Who will obtain it?' The Chan master said, 'The sea swallow will tell you when it hears the thunder.' After saying this, he passed away peacefully. Before this, Lu Yan Zhenren (呂巖真人, Immortal Lu Dongbin), was a native of Jingchuan. At the end of the Tang Dynasty, he failed the imperial examinations three times. He happened to meet Zhongli Quan (鐘離權, another of the Eight Immortals) in a tavern in Chang'an, who taught him the art of prolonging life. Since then, people did not know his whereabouts. He once visited Guizong Temple on Mount Lu, and wrote on the wall of the bell tower: 'A day of leisure and freedom, the six spirits in harmony bring peace. With treasure in the Dantian (丹田, energy center), no need to seek the Dao. With no mind towards the environment, do not ask about Chan.' Not long after, he passed by Huanglong Mountain, and saw purple clouds gathering like a canopy, suspecting that there was an extraordinary person. So he went to pay his respects. He arrived just as the Chan master was beating the drum and ascending the Dharma seat. The Chan master saw him and thought, 'This must be Lu Dongbin.' Wanting to guide him further, he sternly said, 'There is someone stealing the Dharma beside the seat.' Lu Dongbin resolutely came out and asked, 'A grain of millet contains the world, half a liter of pot boils mountains and rivers.' What does this mean?' The Chan master pointed at him and said, 'You corpse-guarding ghost.' Lu Dongbin said, 'But I have an elixir of immortality in my bag.' The Chan master said, 'Even if you live for eighty thousand kalpas, you will still fall into emptiness.' Lu Dongbin angrily took out his flying sword to threaten him, but the flying sword could not penetrate. So he bowed again and asked for guidance. The Chan master questioned, 'Boiling mountains and rivers in half a liter of pot is not what I am asking, what is a grain of millet containing the world?' Lu Dongbin had a sudden enlightenment, and composed a verse: 'Discarding the gourd and smashing the zither, now I no longer crave the gold in mercury. Since seeing Huanglong, I realize that I have been using my mind wrongly all along.' The Chan master instructed him to protect his Dao heart well.
Chan Master Mingzhao Deqian received the seal of approval from Chan Master Luoshan.
滯於一隅。激揚玄旨。諸老宿畏其敏捷。後學鮮敢當者。嚐到昭慶。指壁畫問僧。那個是甚麼神。曰護法善神。師曰。會昌沙汰時。何處去來。僧無對。師令問演侍者。演曰。汝甚劫中遭此難來。僧回舉似師。師曰。直饒演上座。他后聚一千眾。有甚用處。僧禮拜請別語。師曰。甚麼處去也。次到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問。一人所在即不問。作么生是半人所在。坦無對。后令小師問師。師曰。汝欲識半人所在。祇是弄泥團漢。清上座舉仰山插鍬話問師。古人意在叉手處插鍬處。師召清。清應話。師曰。還夢見仰山么。清曰。不要上座下語。祇要商量。師曰。若要商量。堂頭自有一千五百人老師在。又到雙巖。巖請喫茶次曰。某甲致一問。若道得。便舍院與阇黎住。若道不得。即不捨院。遂舉金剛經云一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。且道此經是何人說。師曰。說與不說。拈向這邊著。祇如和尚。決定喚甚麼作此經。巖無對。師曰。一切賢聖。皆以無為法而有差別。祇如差別。是過不是過。若是過。一切賢聖皆是過。若不是過。決定喚甚麼作差別。巖亦無語。師曰。噫雪峰道底。師訪保寧。中路相遇。便問。兄是道伴中人。乃點鼻頭曰。這個礙塞我不徹。與
【現代漢語翻譯】 現代漢語譯本：
（他）拘泥於一個角落，卻能激揚深奧的佛法要旨。許多老修行都畏懼他的敏捷才思，後輩學人很少有人敢於應對。他曾經到昭慶寺，指著墻上的壁畫問僧人：『這個是什麼神？』僧人回答說：『護法善神。』（護法善神：佛教中的護法神）師父說：『會昌沙汰（會昌沙汰：唐武宗會昌年間對佛教的鎮壓）時，到哪裡去了？』僧人無言以對。師父讓他去問演侍者。演侍者說：『你哪一劫中遭受此難？』僧人回來把這話告訴師父。師父說：『即使演上座（演上座：對僧人的尊稱）以後聚集一千人，又有什麼用呢？』僧人禮拜請求師父說出另外的見解。師父說：『什麼地方去了？』
後來到坦長老處，坦長老說：『參學的人，一個人所在的地方也要到，半個人所在的地方也要到。』師父就問：『一個人所在的地方暫且不問，怎麼是半個人所在的地方？』坦長老無言以對。後來讓小師來問師父，師父說：『你想要知道半個人所在的地方，只不過是弄泥團的漢子。』
清上座舉仰山插鍬的話問師父：『古人的意思是在叉手處還是插鍬處？』師父叫清的名字，清應聲回答。師父說：『還夢見仰山（仰山：佛教禪宗人物）嗎？』清說：『不要上座您下判斷，只要商量。』師父說：『如果要商量，堂頭（堂頭：寺院的住持）自己有一千五百個老師在。』
又到雙巖，雙巖請他喫茶，然後說：『我問一個問題，如果答得上來，就把寺院讓給您住，如果答不上來，就不讓。』於是舉《金剛經》說：『一切諸佛及諸佛阿耨多羅三藐三菩提法（阿耨多羅三藐三菩提法：無上正等正覺的佛法）皆從此經出。』且說這部經是誰說的？師父說：『說與不說，都放到這邊來。就像和尚您，決定把什麼叫做這部經？』雙巖無言以對。師父說：『一切賢聖，皆以無為法而有差別。就像差別，是過錯還是不是過錯？如果是過錯，一切賢聖都是過錯。如果不是過錯，決定把什麼叫做差別？』雙巖也無話可說。師父說：『唉，雪峰（雪峰：佛教禪宗人物）說到底。』
師父拜訪保寧，中途相遇，就問：『兄是道伴中人嗎？』於是點著自己的鼻頭說：『這個障礙我不能徹底理解，給……』
【English Translation】 English version:
(He) was confined to one corner, yet he could inspire profound Dharma principles. Many senior practitioners feared his quick wit, and few junior scholars dared to respond. He once went to Zhaoqing Temple and pointed to the murals on the wall, asking a monk, 'What kind of deity is this?' The monk replied, 'A Dharma-protecting deity.' (Dharma-protecting deity: a deity who protects the Buddhist Dharma) The master said, 'Where did it go during the Huichang Persecution?' (Huichang Persecution: the suppression of Buddhism during the Huichang era of Emperor Wuzong of Tang Dynasty) The monk was speechless. The master told him to ask Attendant Yan. Attendant Yan said, 'In which kalpa did you suffer this calamity?' The monk returned and told the master this. The master said, 'Even if Abbot Yan (Abbot Yan: an honorific title for monks) gathers a thousand people in the future, what use will it be?' The monk bowed and requested the master to offer another view. The master said, 'Where did it go?'
Later, he went to Elder Tan's place. Elder Tan said, 'Those who study should go to where one person is and also to where half a person is.' The master then asked, 'I won't ask about where one person is for now, but what is the place where half a person is?' Elder Tan was speechless. Later, he had a junior monk ask the master, and the master said, 'If you want to know where half a person is, it's just a clay-lumping fellow.'
Senior Qing raised the story of Yangshan planting a hoe and asked the master, 'Did the ancient person mean to plant the hoe where the hands are folded or where the hoe is planted?' The master called Qing's name, and Qing responded. The master said, 'Did you dream of Yangshan (Yangshan: a figure in Chan Buddhism)?' Qing said, 'I don't want you to make a judgment; I just want to discuss it.' The master said, 'If you want to discuss it, the abbot (the head of the monastery) himself has fifteen hundred teachers.'
He also went to Shuangyan. Shuangyan invited him to tea and then said, 'I have a question. If you can answer it, I will give you the monastery to live in. If you can't answer it, I won't give it to you.' Then he quoted the Diamond Sutra, saying, 'All Buddhas and the Dharma of Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: the Dharma of unsurpassed, complete enlightenment) of all Buddhas come from this sutra.' Now, who spoke this sutra? The master said, 'Whether it is spoken or not, put it all over here. Just like you, Venerable Monk, what do you definitively call this sutra?' Shuangyan was speechless. The master said, 'All sages and saints are differentiated by the unconditioned Dharma. Like differentiation, is it a fault or not a fault? If it is a fault, all sages and saints are at fault. If it is not a fault, what do you definitively call differentiation?' Shuangyan was also speechless. The master said, 'Alas, what Xuefeng (Xuefeng: a figure in Chan Buddhism) said in the end.'
The master visited Baoning and met him on the way, asking, 'Are you a fellow practitioner?' Then he pointed to his nose and said, 'This obstructs me from fully understanding, giving...'
我拈卻少時得么。寧曰。和尚有來多少時。師曰。噫洎賺我踏破一緉草鞋便回。國泰代曰。非但某甲。諸佛亦不奈何。師曰。因甚麼以己方人。師在婺州智者寺。居第一座。尋嘗不受凈水。主事嗔曰。上座不識觸凈。為甚麼不受凈水。師跳下床。提起凈瓶曰。這個是觸是凈。事無語。師乃撲破。師有師叔在廨院。患甚。附書來問曰。某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得么。師乃復曰。頂門上中此金剛箭。逶過那邊去也。有一僧。曾在師法席。辭去住庵一年。後來禮拜曰。古人道。三日不相見。莫作舊時看。師乃露胸問曰。汝道我有多少蓋膽毛。僧無對。師卻問。汝什麼時離庵。曰今朝。師曰。來時折腳鐺子。分付與阿誰。僧又無語。師乃喝出。師住明招山四十載。語句流佈四方。將欲遷化。上堂告眾囑付。其夜展足。問侍者曰。昔釋迦如來。展開雙足。放百寶光明。汝道吾今放多少。侍者曰。昔日鶴林。今日和尚。師以手拂眉曰。莫辜負么。說偈曰。驀刀叢里逞全威。汝等應當善護持。火里鐵牛生犢子。臨岐誰解湊吾機。偈畢安坐。寂然長往。今塔院存焉。
系曰。常言學仙須骨。學佛須緣。洞賓蓋有骨有緣者耳。然非黃龍手段斬截。恐此漢未易壓倒。明招悟入沒量。如鄧天君下視草
【現代漢語翻譯】 現代漢語譯本： 僧人問：『我稍微離開一會兒可以嗎？』 寧禪師說：『和尚你來了多久了？』 禪師說：『唉，幾乎騙得我穿破了一雙草鞋才回來。』 國泰代說：『不只是我，諸佛也奈何不了。』 禪師說：『為什麼用自己的標準衡量別人？』 禪師在婺州智者寺擔任第一座。曾經不接受凈水，主事僧生氣地說：『上座你不懂觸凈，為什麼不接受凈水？』 禪師跳下床，提起凈瓶說：『這個是觸是凈？』主事僧無話可說，禪師於是把凈瓶摔破。 禪師有一位師叔在官府，生了重病，寫信來問：『我得了這個大病，現在正受疼痛，無論如何都無法安置它，還有人能救我嗎？』 禪師回覆說：『頂門上中了這金剛箭，已經穿過那邊去了。』 有一位僧人，曾經在禪師的法席下學習，告辭後去住在庵里一年。後來回來禮拜，說：『古人說，三日不見，當刮目相看。』 禪師於是露出胸膛問：『你說我有多少蓋膽毛？』僧人無言以對。 禪師反問：『你什麼時候離開庵的？』 僧人說：『今天早上。』 禪師說：『來的時候，折了腳的鐺子，你交給誰了？』僧人又無話可說。 禪師於是喝斥他出去。 禪師住在明招山四十年，他的言語流傳四方。將要圓寂時，上堂告訴眾人並囑咐。當晚伸直雙腿，問侍者說：『過去釋迦如來，展開雙足，放出百寶光明，你說我現在放出多少？』 侍者說：『昔日是鶴林，今日是和尚。』 禪師用手拂眉說：『不要辜負我啊。』 說完偈語：『驀刀叢里逞全威，汝等應當善護持，火里鐵牛生犢子，臨岐誰解湊吾機。』 說完偈語后安然坐化，寂然長逝。現在塔院還在。
系曰：常言學仙須骨，學佛須緣。洞賓（呂洞賓，道教人物）蓋有骨有緣者耳。然非黃龍（黃龍慧南禪師）手段斬截，恐此漢未易壓倒。明招（明招德謙禪師）悟入沒量，如鄧天君下視草。
【English Translation】 English version: A monk asked: 'May I leave for a short while?' Chan Master Ning said: 'How long have you been here, monk?' The Chan Master said: 'Alas, I was almost deceived into wearing out a pair of straw sandals before returning.' Guotai Dai said: 'It's not just me; even the Buddhas can't do anything about it.' The Chan Master said: 'Why do you measure others by your own standards?' The Chan Master was the first seat at Zhizhe Temple in Wuzhou. He once refused to accept the pure water. The managing monk angrily said: 'Venerable Sir, you don't understand 'touching purity'. Why don't you accept the pure water?' The Chan Master jumped off the bed, picked up the pure water bottle, and said: 'Is this 'touched' or 'pure'?' The managing monk was speechless, so the Chan Master smashed the bottle. The Chan Master had a paternal uncle who was an official. He became seriously ill and wrote a letter asking: 'I have contracted this serious illness and am now suffering from pain. I cannot find any way to settle it. Is there anyone who can save me?' The Chan Master replied: 'This vajra arrow has struck the crown of your head and has already passed through to the other side.' There was a monk who had studied under the Chan Master. He bid farewell and went to live in a hermitage for a year. Later, he returned to pay his respects and said: 'The ancients said, 'If you haven't seen someone for three days, you should look at them with new eyes.' The Chan Master then exposed his chest and asked: 'How many gall bladder hairs do you say I have?' The monk was speechless. The Chan Master asked in return: 'When did you leave the hermitage?' The monk said: 'This morning.' The Chan Master said: 'When you came, the pot with the broken leg, who did you entrust it to?' The monk was again speechless. The Chan Master then shouted him out. The Chan Master lived on Mount Mingzhao for forty years, and his words spread in all directions. When he was about to pass away, he ascended the hall to tell and entrust the assembly. That night, he stretched out his legs and asked the attendant: 'In the past, Shakyamuni Tathagata stretched out his feet and emitted hundreds of treasures of light. How much do you say I am emitting now?' The attendant said: 'In the past it was the Crane Forest (the place where Buddha entered Nirvana), today it is the Venerable Sir.' The Chan Master brushed his eyebrows with his hand and said: 'Don't let me down.' He then spoke the verse: 'Displaying full power in a thicket of swords, you should all protect and uphold it well. An iron ox gives birth to a calf in the fire; who can understand my opportunity at the crossroads?' After speaking the verse, he sat peacefully and passed away quietly. The pagoda courtyard still exists today.
Commentary: It is often said that learning immortality requires bone, and learning Buddhism requires affinity. Dongbin (Lü Dongbin, a Taoist figure) probably had both bone and affinity. However, without the decisive means of Huanglong (Chan Master Huanglong Huinan), I am afraid this man would not be easily subdued. Mingzhao's (Chan Master Mingzhao Deqian) enlightenment was immeasurable, like Deng Tianjun looking down at the grass.
木皆焦。所謂但知盡法不顧無民。由是知巖頭門日孤冷弗振。不得如象骨老子法澤綿長矣。
太原上座傳
太原孚上座。初在揚州光孝寺。講涅槃經。有禪者阻雪。因往聽講。至三因佛性三德法身。廣談法身妙理。禪者失笑。師講罷。請禪者喫茶白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。寔笑座主不識法身。師曰。如此解說。何處不是。曰。請座主更說一遍。師曰。法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感。靡不周遍。曰。不道座主說不是。祇是說得法身量邊事。寔未識法身在。師曰。既如是。禪德當爲我說。曰。座主還信否。師曰。焉敢不信。曰。座主試輟講旬日。掩關端坐。收心攝念。善惡諸緣一時放卻。師。一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去叩門。禪者曰。誰。師曰。某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚醉酒臥街。師曰。禪德。自來講經。將生身父母鼻孔杻捏。今已去更不敢如是。禪者曰。且去。來日相見。師遂罷講。遍歷諸方。名聞宇內。嘗游浙中。登徑山法會。一日于大佛殿前有僧問。上座曾到五臺否。曰到。見文殊否。曰見。甚處見。曰。徑山佛殿前見。其僧后適閩川。舉似雪峰。峰曰。何不令
【現代漢語翻譯】 現代漢語譯本： 木頭都燒焦了。這就是所謂的只知道窮盡佛法而不顧及民眾。由此可知巖頭（Yantou，人名）門庭日漸衰落，無法振興。不能像象骨老子（Xianggu Laozi，人名）那樣佛法恩澤長遠。
太原上座傳
太原孚上座（Taiyuan Fu，人名），最初在揚州光孝寺（Guangxiao Temple in Yangzhou）講解《涅槃經》。有位禪者因為下雪阻礙了行程，就去聽他講經。講到三因佛性（three causes of Buddha-nature）和三德法身（three virtues of Dharmakāya）時，廣泛地談論法身（Dharmakāya，佛的法性身）的精妙道理。禪者聽了失笑。上座講完經后，請禪者喝茶，坦白地說：『我向來見識淺薄，只是按照字面意思解釋經文，剛才承蒙您見笑了，還希望您能指教。』禪者說：『我實在是笑話您不認識法身。』上座說：『像這樣解釋，哪裡不對呢？』禪者說：『請您再說一遍。』上座說：『法身的道理，就像太虛空一樣，豎著窮盡過去、現在、未來三際，橫著延伸到四面八方，充滿整個宇宙，包括天地。隨著因緣而應感，無處不到。』禪者說：『我不是說您說得不對，只是您說的是法身的外在表現，實際上還不認識法身。』上座說：『既然這樣，禪德（指禪者）您應當為我說說。』禪者說：『您相信嗎？』上座說：『我怎麼敢不相信呢？』禪者說：『您試著停止講經十天，關起門來端坐，收攝心念，把善惡諸緣一時放下。』上座完全按照禪者所教的去做。從初夜到五更，聽到鼓角聲，忽然領悟。便去敲禪者的門。禪者問：『誰？』上座說：『是我。』禪者呵斥道：『教你傳持大法，代替佛說法，昨夜為何醉酒臥在街上？』上座說：『禪德，自從我講經以來，一直扭捏著生身父母的鼻孔（比喻曲解佛法），現在已經過去了，再也不敢這樣了。』禪者說：『先去吧，明天再見。』上座於是停止講經，遍游各地，名聲傳遍天下。曾經遊歷浙中，登上徑山（Jingshan Mountain）法會。一天在大佛殿前，有僧人問：『上座曾經到過五臺山（Mount Wutai）嗎？』上座說：『到過。』『見到文殊菩薩（Manjusri Bodhisattva）了嗎？』上座說：『見到了。』『在哪裡見到？』上座說：『在徑山佛殿前見到。』那個僧人後來到了閩川（Minchuan），把這件事告訴了雪峰（Xuefeng，人名），雪峰說：『為什麼不讓他』
【English Translation】 English version: The wood is all charred. This is what is meant by 'only knowing to exhaust the Dharma without regard for the people.' From this, it is known that Yantou's (Yantou, a person's name) gate is becoming increasingly desolate and cannot be revitalized. It cannot be like Xianggu Laozi (Xianggu Laozi, a person's name) whose Dharma grace is long and lasting.
Biography of Senior Monk Taiyuan
Senior Monk Taiyuan Fu (Taiyuan Fu, a person's name) initially lectured on the Nirvana Sutra at Guangxiao Temple (Guangxiao Temple in Yangzhou). A Chan practitioner, hindered by snow, went to listen to his lecture. When he spoke of the three causes of Buddha-nature (three causes of Buddha-nature) and the three virtues of Dharmakāya (three virtues of Dharmakāya), he extensively discussed the wonderful principles of Dharmakāya (Dharmakāya, the Dharma-body of the Buddha). The Chan practitioner smiled. After the senior monk finished lecturing, he invited the Chan practitioner for tea and frankly said, 'I have always been narrow-minded and interpret the scriptures according to the literal meaning. I am grateful for your laughter and hope you can instruct me.' The Chan practitioner said, 'I am truly laughing at you for not recognizing the Dharmakāya.' The senior monk said, 'With such an explanation, what is wrong?' The Chan practitioner said, 'Please explain it again.' The senior monk said, 'The principle of Dharmakāya is like the great void, vertically exhausting the three periods of past, present, and future, and horizontally extending in all directions, filling the entire universe, including heaven and earth. Responding to causes and conditions, it is omnipresent.' The Chan practitioner said, 'I am not saying that what you said is wrong, but you are only talking about the external manifestations of the Dharmakāya, and you do not actually recognize the Dharmakāya.' The senior monk said, 'Since that is the case, virtuous Chan practitioner, you should tell me about it.' The Chan practitioner said, 'Do you believe it?' The senior monk said, 'How dare I not believe it?' The Chan practitioner said, 'Try stopping your lectures for ten days, close the door and sit upright, collect your mind and thoughts, and let go of all good and evil conditions at once.' The senior monk did exactly as the Chan practitioner instructed. From the beginning of the night until the fifth watch, hearing the sound of drums and horns, he suddenly realized. He went to knock on the Chan practitioner's door. The Chan practitioner asked, 'Who is it?' The senior monk said, 'It is I.' The Chan practitioner scolded, 'I taught you to uphold the great Dharma and speak the Dharma on behalf of the Buddha. Why were you drunk and lying in the street last night?' The senior monk said, 'Virtuous Chan practitioner, since I started lecturing on the scriptures, I have been twisting the noses of my birth parents (a metaphor for distorting the Dharma). Now that it has passed, I dare not do it again.' The Chan practitioner said, 'Go for now, and we will meet tomorrow.' The senior monk then stopped lecturing and traveled everywhere, his fame spreading throughout the world. He once traveled to Zhejiang and attended the Dharma assembly at Jingshan Mountain (Jingshan Mountain). One day, in front of the Great Buddha Hall, a monk asked, 'Have you ever been to Mount Wutai (Mount Wutai)?' The senior monk said, 'I have.' 'Did you see Manjusri Bodhisattva (Manjusri Bodhisattva)?' The senior monk said, 'I did.' 'Where did you see him?' The senior monk said, 'I saw him in front of the Buddha Hall at Jingshan Mountain.' That monk later went to Minchuan (Minchuan) and told Xuefeng (Xuefeng, a person's name) about this, and Xuefeng said, 'Why didn't he let him'
入嶺來。師聞。趨裝而往。初至峰。廨院憩錫。因分柑子與僧。長慶問甚處將來。師曰。自嶺外。曰遠涉不易擔負得來。師曰。柑子柑子。次日上山。雪峰聞乃集眾。師到法堂上。顧視雪峰。便下看知事。明日卻上禮拜曰。某甲昨日觸忤和尚。峰曰。知是般事便休。峰一日見師。乃指日示之。師搖手而出。峰曰。汝不肯我耶。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。峰曰。到處也須諱卻。一日眾僧晚參。峰在中庭臥。師曰。五州管內。祇有這老和尚較些子。峰便起去。峰嘗問師。見說臨濟有三句是否。師曰是。曰作么生是第一句。師舉目視之。峰曰。此猶是第二句。如何是第一句。師叉手而退。自是雪峰深器之。室中印解。師資道契。更不他游。而掌浴焉。一日玄沙上問訊雪峰。峰曰。此間有個老鼠子。今在浴室裡。沙曰。待與和尚勘過。言訖到浴室。遇師打水。沙曰。相看上座。師曰。已相見了。沙曰。甚劫中相見。師曰。瞌睡作么。沙卻入方丈。白峰曰。已勘破了。峰曰。作么生勘伊。沙舉前話。峰曰。汝著賊也。鼓山問師。父母未生時。鼻孔在甚麼處。師曰。老兄先道。山曰。如今生也。汝道在甚麼處。師不肯。山卻問作么生。師曰。將手中扇子來。山與扇子。再徴前話。師搖扇不對。山罔測。乃毆師一拳
【現代漢語翻譯】 入嶺來（進入山嶺）。師（雲門文偃禪師）聽說后，整理行裝前往。初到雪峰寺，在廨院休息。於是分柑橘給僧人。長慶慧棱禪師問：『從哪裡來？』師說：『從嶺外來。』長慶說：『遠道跋涉，不容易擔負得來。』師說：『柑橘，柑橘。』 第二天上山。雪峰義存禪師聽說后，召集大眾。師來到法堂上，看了看雪峰，便下去看管事僧。第二天又上山禮拜說：『弟子昨天冒犯了和尚。』雪峰說：『知道是這件事就算了。』 雪峰有一天見到師，便指著太陽給他看。師搖手而出。雪峰說：『你不認可我嗎？』師說：『和尚搖頭，弟子擺尾，哪裡是不認可？』雪峰說：『到處也需要避諱。』 有一天眾僧晚參，雪峰在中庭躺著。師說：『五州境內，只有這老和尚還算好些。』雪峰便起身離開。 雪峰曾經問師：『聽說臨濟義玄禪師有三句，是否屬實？』師說：『是。』雪峰說：『怎麼是第一句？』師舉目看著他。雪峰說：『這還是第二句。如何是第一句？』師叉手而退。從此雪峰深深器重他，在室內印證理解，師資之間道義相合，不再去其他地方遊歷，而負責掌管浴室。 有一天玄沙師備禪師上山問候雪峰。雪峰說：『這裡有個老鼠，現在在浴室裡。』玄沙說：『待我為和尚勘驗一下。』說完來到浴室，遇到師在打水。玄沙說：『看看上座。』師說：『已經相見了。』玄沙說：『什麼劫中相見？』師說：『瞌睡了嗎？』玄沙卻進入方丈室，告訴雪峰說：『已經勘破了。』雪峰說：『怎麼勘驗他的？』玄沙舉了之前的話。雪峰說：『你中賊了。』 鼓山神晏禪師問師：『父母未生時，鼻孔在什麼地方？』師說：『老兄先說。』鼓山說：『如今生了，你說在什麼地方？』師不肯回答。鼓山又問：『怎麼說？』師說：『將手中的扇子來。』鼓山給了扇子，再次追問之前的話。師搖著扇子不回答。鼓山無法測度，便打了師一拳。
【English Translation】 Entering the mountains. The Master (Yunmen Wenyan) heard of it and prepared to go. Upon arriving at Xuefeng Temple, he rested at the official residence. He then distributed oranges to the monks. Changqing Huileng asked: 'Where did you come from?' The Master said: 'From beyond the mountains.' Changqing said: 'Traveling such a long distance, it must have been difficult to carry them.' The Master said: 'Oranges, oranges.' The next day, he went up the mountain. Xuefeng Yicun, upon hearing this, gathered the assembly. The Master arrived at the Dharma Hall, looked at Xuefeng, and then went down to see the managing monk. The next day, he went up the mountain again to pay respects, saying: 'This disciple offended the Abbot yesterday.' Xuefeng said: 'Knowing it was that matter, let it be.' One day, Xuefeng saw the Master and pointed to the sun to show him. The Master shook his head and left. Xuefeng said: 'Do you not approve of me?' The Master said: 'The Abbot shakes his head, and this disciple wags his tail. Where is the disapproval?' Xuefeng said: 'Everywhere needs to be avoided.' One day, during the evening assembly, Xuefeng was lying in the courtyard. The Master said: 'Within the five prefectures, only this old Abbot is somewhat better.' Xuefeng then got up and left. Xuefeng once asked the Master: 'It is said that Linji Yixuan had three phrases, is that true?' The Master said: 'It is.' Xuefeng said: 'What is the first phrase?' The Master raised his eyes and looked at him. Xuefeng said: 'This is still the second phrase. What is the first phrase?' The Master clasped his hands and retreated. From then on, Xuefeng deeply valued him, confirming understanding in the room, the teacher and disciple's doctrines aligned, and he no longer traveled elsewhere, but took charge of the bathhouse. One day, Xuansha Shibei went up the mountain to inquire after Xuefeng. Xuefeng said: 'There is a rat here, now in the bathhouse.' Xuansha said: 'I will examine him for the Abbot.' Having said this, he went to the bathhouse and encountered the Master drawing water. Xuansha said: 'Look at the senior monk.' The Master said: 'We have already met.' Xuansha said: 'In what kalpa did we meet?' The Master said: 'Are you sleepy?' Xuansha then entered the abbot's room and told Xuefeng: 'I have already examined him.' Xuefeng said: 'How did you examine him?' Xuansha recounted the previous conversation. Xuefeng said: 'You have been robbed.' Gushan Shenyan asked the Master: 'When your parents were not yet born, where was your nose?' The Master said: 'Elder brother, speak first.' Gushan said: 'Now that I am born, where do you say it is?' The Master did not answer. Gushan then asked: 'How do you say it?' The Master said: 'Bring me the fan in your hand.' Gushan gave him the fan and again pressed him for the previous question. The Master shook the fan and did not answer. Gushan could not fathom it and punched the Master.
。鼓山赴大王請。雪峰門送。同至法堂。乃曰。一隻聖箭。直射九重城裡去也。師曰。是伊未在。曰。渠是徹底人。師曰。若不信。待某甲去勘過。遂趁至中路。便問師兄甚處去。山曰。九重城裡。師曰。忽遇三軍圍繞時如何。山曰。他家自有通霄路。師曰。恁么則離宮失殿去也。山曰。何處不稱尊。師拂袖便回。峰問如何。師曰。好只聖箭。中路折卻了也。遂舉前話。峰乃曰。奴渠語在。師曰。這老凍膿。猶有鄉情在。師在庫前立。有問。如何是觸目菩提。師踢狗子作聲走。僧無對。師曰。小狗子不消一踢。保福簽瓜次。師至福曰。道得與汝瓜吃。師曰。把將來。福度與一片。師接得便去。師不出世。諸方目為太原孚上座。后歸維揚。陳尚書留供養。一日謂尚書曰。來日講一遍大涅槃經。報答尚書。書至期致齋茶畢。師遂升座。良久揮尺一下曰。如是我聞。乃召尚書。書應諾。師曰。一時佛在。便乃脫去。
大靜．小靜傳
國清寺師靜上座。始遇玄沙和尚。示眾云。汝諸人。但能一生如喪考妣。吾保汝。究得徹去。師乃躡前語問曰。只如教中。不得以所知心。測度如來無上知見。又作么生。玄沙曰。汝道究得徹底所知心。還測度得及否。師從此信入。后居天臺。三十餘載不下山。博綜三學。操行孤立。
【現代漢語翻譯】 現代漢語譯本 鼓山（地名）請師前往，雪峰（地名）送師出門，一同來到法堂。雪峰說道：『一支聖箭，直射九重城裡去了。』師（指雪峰）說：『是他（指鼓山）還未到達。』雪峰說：『他是個徹底的人。』師說：『如果不相信，等我親自去勘驗一番。』於是追到半路，便問：『師兄，你往哪裡去？』鼓山說：『九重城裡。』師說：『如果遇到三軍包圍時怎麼辦？』鼓山說：『他家自有通往霄漢的路。』師說：『這樣說來，就是離開了宮殿了。』鼓山說：『哪裡不稱尊呢？』師拂袖便回。雪峰問情況如何，師說：『好一支聖箭，在中途折斷了。』於是舉起之前的話。雪峰說：『奴才的話還在。』師說：『這老凍膿，還有鄉情在。』 師站在庫房前，有人問：『如何是觸目菩提（bódí，覺悟）？』師踢狗子，狗叫著跑開。僧人無言以對。師說：『小狗子不值得一踢。』保福（人名）正在簽瓜，師來到保福處說：『說得對就給你瓜吃。』師說：『拿來。』保福遞給他一片。師接過便走了。師未出世時，各方都稱他為太原孚上座。後來回到維揚，陳尚書留他供養。一日對尚書說：『明日講一遍《大涅槃經》（Dà Nièpán Jīng，佛教經典），報答尚書。』尚書到期準備了齋飯和茶。師於是升座，良久揮尺一下說：『如是我聞（Rúshì wǒ wén，佛教用語，意為「我是這樣聽說的」）』，於是叫尚書。尚書應諾。師說：『一時佛在。』便脫身離去。
大靜（Dà Jìng）、小靜（Xiǎo Jìng）傳
國清寺（Guóqīng Sì，寺廟名）的師靜（Shī Jìng）上座，最初遇到玄沙（Xuán Shā）和尚。玄沙向大眾開示說：『你們這些人，只要能一生像死了父母一樣悲痛，我保證你們，能徹底領悟。』師靜於是接著他的話問道：『就像經書中所說，不得用所知的心，去揣測如來（Rúlái，佛的稱號）無上的知見，又該怎麼辦呢？』玄沙說：『你說徹底領悟的所知心，還能揣測得到嗎？』師靜從此信服。後來居住在天臺山（Tiāntāi Shān，山名），三十多年不下山，廣泛研究三學（指戒、定、慧三學），操守行為孤立。
【English Translation】 English version Gushan (place name) invited the master to go, and Xuefeng (place name) saw him off at the door, and they went to the Dharma hall together. Xuefeng said, 'A holy arrow shoots straight into the nine-layered city.' The master (referring to Xuefeng) said, 'He (referring to Gushan) hasn't arrived yet.' Xuefeng said, 'He is a thorough person.' The master said, 'If you don't believe it, wait for me to investigate it myself.' So he chased him halfway and asked, 'Brother, where are you going?' Gushan said, 'To the nine-layered city.' The master said, 'What if you encounter the encirclement of the three armies?' Gushan said, 'His family has its own way to the sky.' The master said, 'In that case, you are leaving the palace.' Gushan said, 'Where is there no honor?' The master flicked his sleeve and returned. Xuefeng asked how it was, and the master said, 'A good holy arrow, broken in the middle.' So he brought up the previous words. Xuefeng said, 'The servant's words are still there.' The master said, 'This old frozen pus still has local feelings.' The master stood in front of the warehouse, and someone asked, 'What is immediate Bodhi (bódí, enlightenment)?' The master kicked the dog, and the dog barked and ran away. The monk was speechless. The master said, 'A small dog is not worth kicking.' Baofu (person's name) was signing melons, and the master came to Baofu and said, 'If you say it right, I will give you melons to eat.' The master said, 'Bring it here.' Baofu handed him a piece. The master took it and left. When the master was not yet known to the world, all parties called him the Taiyuan Fu Abbot. Later, he returned to Yangzhou, and Chen Shangshu kept him for support. One day, he said to Shangshu, 'Tomorrow I will lecture on the Mahāparinirvāṇa Sūtra (Dà Nièpán Jīng, Buddhist scripture) to repay Shangshu.' Shangshu prepared vegetarian meals and tea on time. The master then ascended the seat, waved the ruler for a long time and said, 'Thus have I heard (Rúshì wǒ wén, Buddhist term, meaning 'Thus I have heard')', and then called Shangshu. Shangshu responded. The master said, 'At one time the Buddha was present.' Then he left.
Biography of Da Jing (Dà Jìng) and Xiao Jing (Xiǎo Jìng)
The Abbot Shijing (Shī Jìng) of Guoqing Temple (Guóqīng Sì, temple name) first met the monk Xuansha (Xuán Shā). Xuansha instructed the public, 'All of you, as long as you can be as sad as if your parents died throughout your life, I guarantee you will be able to understand thoroughly.' Shijing then followed his words and asked, 'Just as it is said in the scriptures, one must not use the knowing mind to speculate on the unsurpassed knowledge and vision of the Tathagata (Rúlái, title of the Buddha), what should be done?' Xuansha said, 'Can you speculate on the knowing mind that you have thoroughly understood?' Shijing was convinced from then on. Later, he lived in Mount Tiantai (Tiāntāi Shān, mountain name) and did not descend the mountain for more than thirty years, extensively studying the Three Learnings (referring to the Three Learnings of precepts, concentration, and wisdom), and his conduct was isolated.
禪寂之餘。常閱龍藏。遐邇欽重。時謂大靜上座。嘗有人問曰。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂明誨。師答曰。汝將紛飛心。以究紛飛處。究之無處。則紛飛之念何存。返究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂非寂者。無能寂之人。照非照者。無所照之境。境智俱寂。心慮安然。外不尋枝。內不住定。二途俱泯。一性怡然。此乃還源要道也。師因睹教中幻義。乃述一偈。問諸學流。偈曰。若道法皆如幻有。造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。時有小靜上座。答曰。幻人興幻幻輪圍。幻業能招幻所治。不了幻生諸幻苦。覺知如幻幻無為。二靜上座。並終本山。今國清寺遺蹤在焉。
烏巨晏禪師傳
烏巨山儀晏禪師。吳興許氏子。于唐乾符三年。將誕之夕。異香滿室。紅光如晝。光啟中。隨父鎮信安。強為娶。師不願。遂歷諸方。機契鏡清。歸省父母。乃于郭南。創別舍以遂師志。舍旁陳司徒廟。有凜禪師像。師往瞻禮。失其所之。后郡守展祀。祠下見師入定廟后叢竹間。蟻蠹其衣。敗葉沒䏶。或者云。是許鎮將子也。自此三昧。或出或入。子湖訥禪師。未知師造。問曰。子所住定。蓋少乘定耳。時方啜茶。師呈起橐曰。是大是小。訥駭然。尋謁栝倉
【現代漢語翻譯】 現代漢語譯本 禪寂之餘，我經常閱讀《龍藏》（佛教經典總集）。我的聲望遠近聞名，當時人們稱我為大靜上座（一位德高望重的僧人）。曾經有人問我：『弟子每當夜晚禪坐時，心中念頭紛飛，不明白如何才能攝伏這些念頭，希望您能給予我明確的教誨。』 我回答說：『你將這些紛飛的念頭，用來探究它們紛飛的源頭。如果探究到最後發現無處可尋，那麼這些紛飛的念頭又怎麼會存在呢？反過來探究這個探究的心，那麼這個能探究的心又在哪裡呢？而且，能照見的智慧，其本質是空性的；所緣的境界，也是寂靜的。這個寂靜不是被製造出來的寂靜，沒有能使它寂靜的人；這個照見不是被製造出來的照見，沒有被照見的境界。境界和智慧都寂靜了，心念自然安然。對外不追逐外境，對內不執著于禪定。這兩條道路都消失了，本性自然怡然自得。這才是迴歸本源的重要途徑啊。』 我因為看到佛教經典中關於『幻』的含義，於是寫了一首偈子，詢問各位學僧。偈子說：『如果說一切法都如幻象般存在，那麼造作各種罪惡，應該就沒有罪過了吧？為什麼所造作的業力不會消失，還要憑藉佛的慈悲來接引和引導呢？』 當時有一位小靜上座回答說：『幻化的人創造幻化的輪圍（世界），幻化的業力能夠招感幻化的果報。不明白一切都是幻化所生，就會承受各種幻化的痛苦。覺悟到一切都如幻象，那麼幻象也就無所作爲了。』 大靜上座和小靜上座，都終老於本山。現在國清寺還留有他們的遺蹟。
烏巨晏禪師傳
烏巨山儀晏禪師，是吳興許氏的兒子。在唐朝乾符三年，他將要出生的時候，奇異的香味充滿房間，紅色的光芒如同白晝。光啟年間，他跟隨父親鎮守信安。父親強行為他娶妻，禪師不願意，於是遊歷各地，與鏡清禪師的機緣相合。後來他回家探望父母，於是在郭南，建立了別舍來滿足他的志向。別舍旁邊是陳司徒廟，廟裡有凜禪師的畫像。禪師前去瞻仰禮拜，卻失去了凜禪師的軌跡。後來郡守舉行祭祀，在祠堂下面看到禪師入定在廟后的竹林間，螞蟻蛀蝕了他的衣服，腐爛的樹葉淹沒了他的腳踝。有人說，這是許鎮將的兒子啊。從此以後，禪師的三昧境界，時而出定，時而入定。子湖訥禪師，不知道禪師的境界，問道：『您所住的禪定，大概是小乘的禪定吧？』當時禪師正在喝茶，他拿起茶托說：『這是大還是小？』訥禪師非常驚訝。不久之後，訥禪師去拜訪栝倉。
【English Translation】 English version In my leisure time after Chan meditation, I often read the Dragon Canon (a comprehensive collection of Buddhist scriptures). My reputation was widely respected, and I was known as Senior Monk Dajing (a highly virtuous monk) at the time. Someone once asked me, 'Every time I sit in meditation at night, my mind is filled with distracting thoughts. I don't understand how to subdue these thoughts. I hope you can give me clear guidance.' I replied, 'Use these distracting thoughts to investigate where they arise from. If you investigate and find no source, then how can these distracting thoughts exist? Conversely, investigate the investigating mind. Where is this investigating mind? Moreover, the wisdom that illuminates is inherently empty; the object of perception is also still. This stillness is not a created stillness; there is no one who can make it still. This illumination is not a created illumination; there is no object to be illuminated. When both the object and wisdom are still, the mind is naturally at peace. Do not seek external things outwardly, and do not dwell on meditation inwardly. When both paths disappear, the original nature is naturally joyful. This is the essential path to returning to the source.' Because I saw the meaning of 'illusion' in the Buddhist scriptures, I wrote a verse and asked the monks. The verse says, 'If all dharmas are like illusions, then creating various evils should be blameless, right? Why doesn't the karma created disappear, and why do we still rely on the Buddha's compassion to receive and guide us?' At that time, a junior monk, Senior Monk Xiaojing, replied, 'The illusory person creates an illusory world. Illusory karma can bring about illusory consequences. Not understanding that everything is born from illusion, one will endure various illusory sufferings. Realizing that everything is like an illusion, then the illusion is without action.' Both Senior Monk Dajing and Senior Monk Xiaojing spent their entire lives on this mountain. The traces of them can still be found in Guoqing Temple today.
Biography of Chan Master Wuju Yan
Chan Master Yi Yan of Mount Wuju was the son of the Xu family of Wuxing. In the third year of the Qianfu era of the Tang Dynasty, on the eve of his birth, the room was filled with a strange fragrance, and the red light was like daylight. During the Guangqi era, he followed his father to garrison Xinan. His father forced him to marry, but the Chan Master was unwilling, so he traveled to various places and found affinity with Chan Master Jingqing. Later, he returned home to visit his parents, and then built a separate residence south of the city to fulfill his aspirations. Next to the residence was the Chen Situ Temple, which had a portrait of Chan Master Lin. The Chan Master went to pay homage, but lost track of Chan Master Lin. Later, the prefect held a sacrifice and saw the Chan Master in samadhi in the bamboo forest behind the temple, with ants eating away at his clothes and rotten leaves covering his ankles. Someone said, 'This is the son of General Xu.' From then on, the Chan Master's samadhi state was sometimes in and sometimes out. Chan Master Zihu Ne did not know the Chan Master's state and asked, 'The samadhi you dwell in is probably Hinayana samadhi, right?' At that time, the Chan Master was drinking tea. He picked up the tea tray and said, 'Is this big or small?' Chan Master Ne was very surprised. Soon after, Chan Master Ne visited Guacang.
唐山德嚴禪師。嚴問汝何姓。曰姓許。嚴曰誰許汝。曰不別。嚴嘿識之。遂與剃染。嘗令摘桃。浹旬不歸。往尋見師攀桃倚石。泊然在定。嚴鳴指出之。開運中。游江郎巖。睹石龕。謂弟子慧興曰。予入定此山。汝當壘石塞門。勿以吾爲念。興如所戒。明年。興意師長往。啟龕視之。師素髮披肩。胸臆尚暖。徐自定起。了無異容。復回。烏巨侍郎慎公。鎮信安。馥師之道。命義學僧守榮。詰其定相。師不與之辯。榮意輕之。時信安人。競圖師像而尊事。皆獲舍利。榮因愧服。禮像謝𠎝。亦獲舍利。嘆曰。此後不敢以淺解測度矣。錢忠懿王。感師見夢。遣使影象。至。適王患目疾。展像作禮。如夢所見。隨雨舍利。目疾頓瘳。因錫號開明。及述偈贊。寶器供具千計。端拱初。太宗皇帝聞師定力。詔本州加禮津發赴闕。師力辭。僧再至諭旨。特令肩輿入對便殿。命坐賜茗。咨問禪定。奏對簡盡。深契上旨。丐歸。復詔入對。得請還山。送車塞途。淳化元年示寂。壽一百十五。臘五十七。阇維白光屬天。舍利五色。邦人以骨塑像。至今州郡雨旸禱之。如向斯答。
梁 普靜覺傳
普靜院常覺禪師。陳留人也。生李氏。幼習儒。絕無干祿意。志樂山水。頗務遊觀。至廬山歸宗。適弘章禪師開法。乃言下有省。固求
【現代漢語翻譯】 現代漢語譯本：唐山德嚴禪師。德嚴禪師問他姓什麼，他說姓許。德嚴禪師問：『誰允許你姓許？』那人說：『不明白。』德嚴禪師默默地記住了他，於是給他剃度。曾經讓那人去摘桃，過了十天也不回來。德嚴禪師前去尋找，看見他攀著桃樹，靠著石頭，安然入定。德嚴禪師用手指彈響，他才出定。開運年間，德嚴禪師遊覽江郎巖，看到石龕，對弟子慧興說：『我將在此山入定，你應當用石頭堵住洞門，不要掛念我。』慧興按照囑咐做了。第二年，慧興認為師父已經去世，打開石龕一看，德嚴禪師頭髮披肩，胸口還溫暖。他慢慢地從定中醒來，神色如常。後來，烏巨侍郎慎公鎮守信安，仰慕德嚴禪師的道行，命令義學僧守榮詰難他的定功。德嚴禪師不與他辯論，守榮輕視他。當時信安人爭相繪製德嚴禪師的畫像來尊敬供奉，都獲得了舍利。守榮因此感到慚愧，對著畫像謝罪，也獲得了舍利，感嘆道：『此後不敢用淺薄的見解來揣測了。』錢忠懿王夢見德嚴禪師，派使者去畫他的像。使者到達時，恰逢錢忠懿王患眼疾，展開畫像作禮，和夢中所見一樣，隨即降下舍利，眼疾立刻痊癒。因此賜號『開明』，並作偈讚頌，供奉的寶器供具數以千計。端拱初年，太宗皇帝聽聞德嚴禪師的定力，詔令本州以禮相待，用船送往京城。德嚴禪師極力推辭，僧人再次到來傳達旨意，特令用肩輿抬著入對便殿，命他坐下賜茶，諮詢禪定之事。德嚴禪師奏對簡明扼要，深合皇帝心意。他請求回去，皇帝再次下詔入對，才獲準回山。送行的車馬堵塞道路。淳化元年圓寂，享年一百一十五歲，僧臘五十七。荼毗后白光直衝天空，舍利五色。當地人用他的骨灰塑像，至今州郡祈求風調雨順，都像以前一樣靈驗。 普靜院常覺禪師，是陳留人，姓李。從小學習儒學，完全沒有追求官祿的意願，喜歡山水，經常遊覽觀賞。到廬山歸宗，正好趕上弘章禪師開壇講法，於是聽了之後有所領悟，堅決請求出家。
【English Translation】 English version: Zen Master Deyan of Tangshan. Deyan asked him what his surname was, and he replied that it was Xu. Deyan asked, 'Who permitted you to be surnamed Xu?' The man said, 'I don't understand.' Deyan silently noted this and then shaved his head and ordained him. Once, he ordered the man to pick peaches, but he did not return after ten days. Deyan went to look for him and saw him leaning against a rock by the peach tree, peacefully in samadhi (samādhi, a state of meditative consciousness). Deyan snapped his fingers to bring him out of it. During the Kaiyun era, Deyan visited Jianglang Rock and, seeing a stone niche, said to his disciple Huixing, 'I will enter samadhi in this mountain. You should block the entrance with stones and do not worry about me.' Huixing did as he was told. The following year, Huixing thought that his master had passed away and opened the niche. Deyan's hair was disheveled, but his chest was still warm. He slowly awoke from his samadhi, his expression unchanged. Later, Vice Minister Shen Gong of Wuju, who was stationed in Xin'an, admired Deyan's practice and ordered the monk Shou Rong, who studied Buddhist doctrines, to challenge his samadhi. Deyan did not argue with him, and Shou Rong looked down on him. At that time, the people of Xin'an competed to draw portraits of Deyan to venerate and worship, and they all obtained śarīra (śarīra, relics). Shou Rong then felt ashamed, apologized to the portrait, and also obtained śarīra, exclaiming, 'From now on, I dare not presume to judge with my shallow understanding.' King Zhongyi of Qian dreamed of Deyan and sent an envoy to paint his portrait. When the envoy arrived, the king was suffering from an eye ailment. He unrolled the portrait, paid homage, and it was just as he had seen in his dream. Immediately, śarīra rained down, and his eye ailment was instantly cured. Therefore, he bestowed the title 'Kaiming' (Opening of Light) and composed a gatha (gāthā, verse) in praise, offering thousands of precious vessels and implements. In the early years of the Duan Gong era, Emperor Taizong heard of Deyan's power of samadhi and ordered the local authorities to treat him with respect and send him to the capital by boat. Deyan strongly declined, but the monks arrived again conveying the imperial decree, specially ordering that he be carried in a palanquin to meet the emperor in the side hall. He was ordered to sit and offered tea, and the emperor inquired about the practice of samadhi. Deyan's replies were concise and to the point, deeply pleasing the emperor. He requested to return, and the emperor again issued an edict for him to come to court before granting his request to return to the mountain. The carriages and horses of those seeing him off blocked the roads. He passed away in the first year of the Chunhua era at the age of one hundred and fifteen, with fifty-seven years as a monk. After cremation, white light shot into the sky, and the śarīra were of five colors. The local people sculpted his image from his bones, and to this day, the prefectures and counties pray to it for favorable weather, and it responds as before. Zen Master Changjue of Pujing Monastery was from Chenliu, with the surname Li. From a young age, he studied Confucianism but had no desire for officialdom. He loved mountains and rivers and often traveled and admired them. When he arrived at Guizong Monastery on Mount Lu, he happened to encounter Zen Master Hongzhang giving a Dharma talk. Upon hearing it, he had an awakening and firmly requested to become a monk.
出家。未幾。章將順寂。命師前。撫之曰。汝于大法有緣。后濟度無量。吾呼吸間人耳。不能遂汝志。即以披剃事。囑之門人。章乃寂。師至梁乾化二年落髮。明年納戒于東林甘露壇。尋游五臺。抵上都。干麗景門外。獨居二年。有比鄰張生者。清信士也。屈師供養偶榻焉。其家至深夜。與妻竊窺之。見師體遍滿榻中。頭足俱出榻外。生大驚。及令奴婢視之如常。生倍加信。敬曰弟子。夫婦偕老。愿割宅前區。以裨丈室可乎。師欣然受之。後唐天成三年。遂成大院。賜額曰普靜。師以時機淺昧。難任極旨。茍啟之非器。謗讟由生。未若不言之為愈。於是每月三八日。隨緣行施。僧俗受惠者。以萬計。嘗謂諸徒曰。但得慧門無壅。則福何滯哉。一日給事中陶谷。入院見師所為。因問曰。經云。離一切相即名諸佛。今目前紛然。如何離得。師曰。給事見個甚麼。陶欣然仰重。自是王公大人。屢薦章服師號。皆卻不受。以開寶四年冬。右脅而化。
梁 重云暉禪師傳
重云禪師智暉。生咸秦高氏。總角時。即好游佛寺。喜動顏色。自誓出家。年二十受滿足戒。印心於白水仁禪師。因愛中灘山水。創屋居之。號溫室院。日以施水給藥為事。有比丘患白癩。眾惡之。師引歸。日夕與摩洗。久之。忽神光異香煥發。失
【現代漢語翻譯】 現代漢語譯本 出家后不久，章將要圓寂，讓禪師到他跟前，撫摸著禪師說：『你與佛法有緣，將來能普度無量眾生。我氣息奄奄，不能完成你的心願。』於是將為禪師剃度的事務，囑託給自己的門人。章於是圓寂。禪師在後梁乾化二年剃髮，第二年在東林甘露壇受具足戒。之後遊歷五臺山，到達上都，在干麗景門外，獨自居住兩年。有一位鄰居張生，是虔誠的信士，邀請禪師供養，偶爾同榻而眠。張生一家到了深夜，與妻子偷偷窺視禪師，看見禪師的身體遍滿床榻，頭和腳都伸到床榻之外。張生非常驚訝，讓奴婢去看，卻一切如常。張生更加信服，恭敬地說：『弟子夫婦偕老，願意割讓宅前的一塊地方，用來增建禪師的丈室，可以嗎？』禪師欣然接受。後唐天成三年，於是建成大院，賜額為普靜。禪師認為時機尚淺，難以承擔極深的佛法宗旨，如果對不適合的人開啟，誹謗和怨恨就會產生，不如不說是最好的。於是每月逢三和八的日子，隨緣行善佈施，僧人和俗人受到恩惠的，數以萬計。禪師曾經對眾弟子說：『只要智慧之門沒有阻塞，那麼福報又有什麼滯礙呢？』有一天，給事中陶谷，到寺院拜見禪師的所作所為，於是問道：『經書上說，離開一切相就是佛，現在眼前如此紛繁複雜，如何才能離開呢？』禪師說：『給事中你看到了什麼？』陶谷欣然仰慕敬重。從此王公大臣，多次推薦授予禪師章服和師號，禪師都拒絕不接受。在開寶四年冬天，右脅而臥圓寂。
重云暉禪師傳
重云禪師智暉，出生于咸秦高氏。小時候，就喜歡遊覽佛寺，喜形於色，自己發誓要出家。二十歲時受具足戒，在白水仁禪師處印心。因為喜愛中灘山水，建造房屋居住，號為溫室院。每天以施水給藥為事。有一位比丘患了白癩病（一種面板病），眾人都厭惡他，禪師把他領回來，日夜為他按摩清洗。時間久了，忽然神光異香煥發，比丘消失不見了。
【English Translation】 English version After ordination, not long after, Zhang was about to pass away. He summoned the master to his side, stroked him, and said, 'You have an affinity with the Great Dharma and will liberate immeasurable beings in the future. I am at the end of my breath and cannot fulfill your wish.' Thereupon, he entrusted the matter of tonsuring the master to his disciples. Zhang then passed away. In the second year of Qianhua during the Later Liang Dynasty, the master shaved his head and, in the following year, received the full precepts at the Ganlu Altar in Donglin. Subsequently, he traveled to Mount Wutai and arrived at the Upper Capital, residing alone outside the Qianlijing Gate for two years. A neighbor named Zhang Sheng, a devout believer, invited the master to accept offerings and occasionally shared a bed with him. One night, Zhang and his wife secretly peeked at the master and saw his body filling the entire bed, with his head and feet extending beyond the edges. Zhang was greatly astonished. When he asked his servants to look, everything appeared normal. Zhang's faith deepened, and he respectfully said, 'My wife and I wish to live out our days together. Would it be acceptable to donate a portion of our land in front of our house to expand the master's quarters?' The master gladly accepted. In the third year of Tiancheng during the Later Tang Dynasty, a large courtyard was built and named Pujing (Universal Tranquility). The master believed that the time was not yet ripe to impart the profound teachings, as doing so to those who were not ready would only lead to slander and resentment. It was better to remain silent. Therefore, on the third and eighth days of each month, he practiced generosity and giving according to circumstances, benefiting tens of thousands of monks and laypeople. He once said to his disciples, 'As long as the gate of wisdom is not obstructed, what obstacle can there be to blessings?' One day, the official Tao Gu visited the monastery and, observing the master's actions, asked, 'The scriptures say that to be apart from all forms is to be called Buddha. Now, before our eyes, there is such complexity. How can we be apart from it?' The master replied, 'What does the official see?' Tao Gu was filled with admiration and respect. From then on, princes and high officials repeatedly recommended bestowing upon the master robes and titles, but he declined them all. In the winter of the fourth year of Kaibao, he passed away lying on his right side.
Biography of Chan Master Chongyun Hui
Chan Master Chongyun Zhihui was born into the Gao family of Xianqin. From a young age, he enjoyed visiting Buddhist temples, his face beaming with joy, and he vowed to become a monk. At the age of twenty, he received the full precepts and had his mind sealed by Chan Master Ren of Baishui. Because he loved the scenery of Zhongtan Mountain, he built a house to live in, calling it the Wenshi Hermitage (Warm Chamber Hermitage). He spent his days giving water and medicine. There was a bhikshu (monk) suffering from leucoderma (a skin disease), whom everyone detested. The master brought him back and massaged and washed him day and night. After a long time, suddenly divine light and fragrance radiated forth, and the bhikshu disappeared.
僧所在。視瘡痂皆異香也。梁開平中。思故山。乃還終南圭峰。於是翛然深往。獨步巖石。徘徊顧望。忽見磨納數珠銅瓶棕笠。在石壁間。觸之即壞。宛如常寢處。遂恍然曰。此吾前身道具也。因就其處建寺。以酬昔因。方剃草有祥雲。出衆峰間。遂名重云。虎豹引去。有龍湫險惡不可犯。師夷之為路。龍亦去之。後唐明宗。聞而嘉嘆。賜額曰長興。住持四十餘年。接引後學。老而無倦。節度使王彥超。微時嘗從暉游。愿為沙門。暉曰。汝世緣深。當爲吾家垣墻。彥超後果鎮永興。於是益敬師。周顯德三年夏。詣別彥超。囑以山門事。初秋體尚無恙。忽說偈曰。我有一間舍。父母為修蓋。住來八十年。近來覺損壞。早擬移他處。事涉有憎愛。待他摧毀時。彼此無相礙。乃加趺而化。閱世八十有四。臘六十四。塔于本山。
周 大章清豁沖煦傳
大章山契如庵主。福州永泰人。素蘊孤操。志探祖道。預玄沙之室。穎悟幽旨。玄沙記曰。子禪已逸格。則他后要一人侍立也無。師自此不務集徒。不畜童侍。隱於小界山。刳大朽杉。處其中。容身而已。凡游僧至。皆隨扣而應。有問生死到來。如何迴避。師曰。符到奉行。曰。然則被生死拘將去也。師曰。阿㖿㖿。清豁沖煦聞師名。造之值師采粟。豁問曰。道者如
【現代漢語翻譯】 現代漢語譯本 僧人居住的地方，（他）所看到的瘡痂都散發著奇異的香味。梁開平年間，（他）思念故鄉的山，於是返回終南山的圭峰。在那裡，（他）悠然地深入山中，獨自在巖石上行走，徘徊顧望。忽然看見磨納（梵文，指一種寶石）、數珠（念珠）、銅瓶、棕笠（棕櫚葉做的帽子），都在石壁間，觸碰它們就立刻損壞，宛如他經常睡覺的地方。於是恍然大悟地說：『這些是我前世的用具啊。』因此就在那個地方建造寺廟，以報答過去的因緣。當剃草時，有祥雲從眾峰之間涌出，於是命名為重云。虎豹也遷徙離去。有一處龍湫（深潭）險惡不可侵犯，師父把它修整成道路，龍也離開了那裡。後唐明宗聽說后，嘉獎贊嘆，賜額為長興。住持四十多年，接引後來的學人，年老也不倦怠。節度使王彥超，在微賤的時候曾經跟隨（道）暉遊歷，希望出家為沙門（出家修道者）。（道）暉說：『你的世俗緣分很深，應當做我們家的屏障。』王彥超後來果然鎮守永興，於是更加尊敬（道）暉。周顯德三年夏天，（道暉）前往告別王彥超，囑託他關於山門的事情。初秋時身體還很健康，忽然說偈語道：『我有一間屋舍，父母為我修建。住在這裡八十年，近來覺得它損壞了。早想把它移到別處，事情牽涉到憎恨和喜愛。等待它摧毀的時候，彼此就沒有妨礙了。』於是結跏趺坐而圓寂。享年八十四歲，僧臘六十四年。塔葬在本山。 大章清豁沖煦傳 大章山的契如庵主，是福州永泰人。一向懷有孤高的節操，立志探求祖師的道。曾在玄沙（禪師名）的門下，穎悟幽深的旨意。玄沙（禪師）曾評價說：『你的禪已經超脫了常規，那麼他日連一個侍立的人都不需要。』師父從此不致力于聚集徒弟，不蓄養童僕侍者，隱居在小界山，挖空巨大的朽杉，住在裡面，僅僅容身而已。凡是有遊方僧人來到，都隨著敲門聲而回應。有人問：『生死到來的時候，如何迴避？』師父說：『符到奉行。』（那人）說：『既然這樣，那麼就被生死拘禁帶走了。』師父說：『阿㖿㖿。』清豁沖煦（禪師名）聽聞師父的名聲，前去拜訪，正趕上師父採摘粟米。清豁（沖煦）問道：『道者（修行人）如
【English Translation】 English version The place where the monk resided, the scabs he saw all emitted a strange fragrance. During the Kaiping era of the Liang dynasty, he longed for the mountains of his hometown, so he returned to Guifeng in Zhongnan Mountain. There, he leisurely went deep into the mountains, walking alone on the rocks, wandering and looking around. Suddenly, he saw a mana (Sanskrit, referring to a gem), a rosary, a copper bottle, and a palm-leaf hat, all in the crevices of the stone wall. Touching them would immediately cause them to crumble, just like his usual sleeping place. Then he suddenly realized and said, 'These are my tools from a previous life.' Therefore, he built a temple in that place to repay the past karmic connections. When clearing the grass, auspicious clouds emerged from among the peaks, so it was named Chongyun. Tigers and leopards also migrated away. There was a dangerous and inviolable Dragon Pool, which the master transformed into a road, and the dragon also left that place. Emperor Mingzong of the Later Tang Dynasty heard of this, praised and admired it, and bestowed the name Changxing. He presided over the temple for more than forty years, receiving and guiding later learners, and was tireless even in old age. Wang Yanchao, the military governor, had followed (Dao) Hui in his youth and wished to become a Shramana (ordained practitioner). (Dao) Hui said, 'Your worldly connections are deep, you should be the wall of our family.' Wang Yanchao later indeed guarded Yongxing, and thus respected (Dao) Hui even more. In the summer of the third year of Xiande of the Zhou dynasty, (Dao Hui) went to bid farewell to Wang Yanchao, entrusting him with the affairs of the mountain gate. In early autumn, his body was still healthy, and he suddenly spoke a verse, saying, 'I have a hut, built by my parents. I have lived here for eighty years, and recently I feel it is damaged. I wanted to move it elsewhere, but the matter involves hatred and love. When it is destroyed, there will be no hindrance between us.' Then he sat in full lotus posture and passed away. He lived for eighty-four years, with sixty-four years of monastic life. He was buried in a pagoda on this mountain. The Biography of Da Zhang Qinghuo Chongxu Abbot Qiru of Mount Dazhang was a native of Yongtai, Fuzhou. He always possessed a lofty integrity and aspired to explore the way of the patriarchs. He was under Xuansha (a Zen master), and keenly understood the profound meaning. Xuansha (Zen master) once commented, 'Your Zen has transcended the norm, so one day you won't even need someone to stand by your side.' From then on, the master did not devote himself to gathering disciples, nor did he keep young servants, but lived in seclusion in Xiaojie Mountain, hollowing out a huge decayed cedar and living inside, just enough to accommodate his body. Whenever wandering monks arrived, he would respond to the sound of knocking. Someone asked, 'When life and death arrive, how can one avoid them?' The master said, 'When the decree arrives, carry it out.' (The person) said, 'In that case, one will be imprisoned and taken away by life and death.' The master said, 'A-ya-ya.' Qinghuo Chongxu (a Zen master) heard of the master's reputation and went to visit him, just in time to see the master picking millet. Qinghuo (Chongxu) asked, 'A practitioner like
庵主在何所。師曰。從何處來。曰。山下來。師曰。因何得到這裡。曰。這裡是何處所。師揖曰。那下喫茶去。二公方省是。師遂至庵。夜睹豺虎奔至庵前。自然馴擾。豁有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道應難伏。空拳莫與爭。龍吟云起處。閑嘯兩三聲。二公。尋于大章山創庵。請師居之。兩處孤坐。垂五十二載而化。豁亦永泰人。少聰敏。鼓山國師。與落髮。初謁大章。后參睡龍。龍一日問曰。豁阇黎。見何尊宿來。還悟也未。曰。清豁常訪大章。得個信處。睡龍於是上堂。集大眾召曰。清豁阇黎。出對眾燒香說悟處。老僧與汝證明。師乃拈香曰。香已拈了。悟即不悟。睡龍大悅而許之。僧問。家貧遭劫時如何。師曰。不能盡底去。曰。為甚麼不盡底去。曰。賊是家親。是家親。為甚翻成家賊。師曰。內既無應外不能為。忽然捉敗功歸何所。師曰。賞亦未曾聞。曰。恁么即勞而無功也。曰功不無成但不處。為何不處。師曰。不見道太平本是將軍定。未許將軍見太平。師后將順世。忽舍眾入山。乃遺偈曰。世人休說路行難。鳥道羊腸只尺間。珍重苧溪溪畔水。汝歸滄海我歸山。即往貴湖卓庵。未幾。謂門人曰。吾滅后。將遺骸施諸蟲蟻。勿置墳塔。言訖入湖頭山。坐磐石。儼然而化。
【現代漢語翻譯】 庵主在什麼地方？ 師傅說：『從什麼地方來？』 回答說：『從山下來。』 師傅說：『因為什麼來到這裡？』 回答說：『這裡是什麼地方？』 師傅作揖說：『那邊請，去喝茶。』 兩位居士這才醒悟。 師傅於是來到庵里，夜裡看見豺狼虎豹奔到庵前，自然變得馴服安靜。 清豁禪師有詩說：『行走不同於平常的行走，誰能知道離去和居住的心情？一餐飯還沒吃飽，不要讓萬戶百姓不得安生。不是用道義難以使之馴服，空手不要與它相爭。龍吟之處雲霧升起，悠閒地長嘯兩三聲。』 兩位居士在大章山找到地方建立庵，請師傅居住在那裡，兩處獨自靜坐，經歷了五十二年而圓寂。 清豁禪師也是永泰人，年少時就聰明敏捷，鼓山國師為他剃度。 起初拜訪大章禪師，後來參拜睡龍禪師。 睡龍禪師有一天問道：『清豁阇黎（梵語：Sramana，沙彌。指出了家但還未正式受比丘戒的修行者），拜見哪位尊宿（對有德高僧的尊稱）而來？是否已經開悟？』 回答說：『清豁經常拜訪大章禪師，得到一個可以相信的地方。』 睡龍禪師於是在法堂上，召集大眾說：『清豁阇黎，出來當衆燒香，說說開悟的地方，老僧為你證明。』 清豁禪師於是拿起香說：『香已經拈起來了，至於開悟，就是不悟。』 睡龍禪師非常高興，認可了他。 有僧人問：『家境貧寒遭遇盜劫時該怎麼辦？』 師傅說：『不能完全徹底地失去。』 問：『為什麼不能完全徹底地失去？』 師傅說：『盜賊是自家人。』 問：『是自家人，為什麼反而變成家賊？』 師傅說：『內部沒有呼應，外部就不能有所作為。』 問：『如果忽然抓捕失敗，功勞歸於何處？』 師傅說：『賞賜也未曾聽說。』 問：『這樣說來就是勞而無功了？』 師傅說：『功勞不是沒有成就，只是不居功。』 問：『為什麼不居功？』 師傅說：『沒聽過說嗎？太平本來是將軍平定的，但不允許將軍見到太平。』 師傅後來將要順應世事圓寂，忽然離開大眾進入山中，於是留下偈語說：『世人不要說路難走，鳥道羊腸只在咫尺之間。珍重苧溪溪畔的水，你歸向滄海我歸向山。』 隨即前往貴湖建造庵，沒過多久，對門人說：『我圓寂后，將遺骸施捨給蟲蟻，不要設定墳墓和塔。』 說完就進入湖頭山，坐在磐石上，安詳地圓寂了。
【English Translation】 Where is the master of the hermitage? The master said, 'From where do you come?' He replied, 'From down the mountain.' The master said, 'Why did you come here?' He replied, 'What place is this?' The master bowed and said, 'Please, let's go have some tea.' The two laymen then realized. The master then arrived at the hermitage. At night, he saw jackals and tigers running to the front of the hermitage, naturally becoming tame and quiet. Zen Master Qinghuo has a poem that says: 'Walking is not like ordinary walking, who knows the feelings of leaving and dwelling? One meal is not yet full, do not let ten thousand households live in unrest. It is difficult to subdue them without the Way, do not contend with them empty-handed. Where the dragon roars, clouds rise, leisurely whistling two or three times.' The two laymen found a place in Mount Dazhang to build a hermitage and invited the master to live there. He sat alone in both places, passing away after fifty-two years. Zen Master Qinghuo was also from Yongtai. He was intelligent and quick-witted from a young age. National Teacher Gushan tonsured him. Initially, he visited Zen Master Dazhang, and later he visited Sleeping Dragon Zen Master. One day, Sleeping Dragon Zen Master asked, 'Sramana (Sanskrit: Sramana, novice monk. Refers to a practitioner who has left home but has not yet formally received the Bhikshu precepts) Qinghuo, which venerable monk (a respectful term for virtuous monks) have you visited? Have you attained enlightenment?' He replied, 'Qinghuo often visits Zen Master Dazhang and has found a place to believe.' Sleeping Dragon Zen Master then ascended the Dharma hall, gathered the assembly, and said, 'Sramana Qinghuo, come out and burn incense in front of everyone, and talk about the place of enlightenment. The old monk will certify it for you.' Zen Master Qinghuo then picked up the incense and said, 'The incense has already been picked up, as for enlightenment, it is non-enlightenment.' Sleeping Dragon Zen Master was very happy and acknowledged him. A monk asked, 'What should I do when my family is poor and encounters robbery?' The master said, 'You cannot lose it completely.' He asked, 'Why can't you lose it completely?' The master said, 'The thief is a member of the family.' He asked, 'If they are family members, why do they become domestic thieves?' The master said, 'If there is no response internally, there can be no action externally.' He asked, 'If the capture suddenly fails, where does the credit go?' The master said, 'I have never heard of a reward.' He asked, 'Does that mean it is labor without merit?' The master said, 'The merit is not without accomplishment, but it is not claimed.' He asked, 'Why is it not claimed?' The master said, 'Haven't you heard? Peace was originally established by the general, but the general is not allowed to see peace.' Later, the master was about to pass away in accordance with worldly affairs. He suddenly left the assembly and entered the mountains. Then he left a verse saying: 'People of the world, do not say the road is difficult to walk, the bird path and sheep intestines are only a short distance away. Cherish the water by the bank of the Zhu Stream, you return to the sea, and I return to the mountain.' Immediately he went to Gui Lake to build a hermitage. Not long after, he said to his disciples, 'After I pass away, give my remains to the insects and ants, do not set up a grave or pagoda.' After speaking, he entered Lake Head Mountain, sat on a boulder, and passed away peacefully.
門人稟遺命。延留七日。竟無蟲蟻侵食。遂就阇維。散於林野。
煦。福州人。生和氏。幼不染葷血。剃度于鼓山。得法受記。年始二十四。即開法洪州豐城。道聲藉藉。時稱小長老。周顯德中。江南國主。延住光睦。久之移廬山開先。后居凈德。並聚徒說法。開寶八年圓寂。三師。章嗣玄沙。豁嗣睡龍。煦嗣鼓山。皆雪峰嫡孫。
宋 風穴沼禪師傳
風穴延沼禪師。餘杭劉氏子。少魁礨有英氣。于書無所不窺。然無經世意。初祝髮業教義。久乃歸禪。發跡于鏡清怤公。針芥不投。乃北遊湘沔。遇守廓上座。南院侍者也。乃密探南院宗旨。忻然赴之。初見不禮拜。便問曰。入門須辯主。端的請師分。院以左手拊膝。師便喝。院右手拊膝。師亦喝。院曰。左邊一拍且止。右邊一拍作么生。師曰。瞎。院擬拈拄杖。師曰。作甚麼。奪拄杖打著老和尚。莫言不道。院倚拄杖曰。三十年住持。今日被黃面浙子上門羅織。師曰。和尚大似持缽不得。詐言不饑。院曰。子到此間乎。師曰。是何言與。院曰好問汝。師曰。也不得放過。便禮拜。南院喜賜坐命茶。因問所與游者何人。對曰。襄州與廓侍者同夏。院曰。親見作家來。始敘師資禮。依止六年。辭去至汝水。住風穴廢寺。日乞村落。夜燃松脂。單丁者七年
【現代漢語翻譯】 現代漢語譯本： 門人遵照遺命，停靈七日，竟然沒有蟲蟻侵食。於是進行火化，將骨灰撒于山林原野。
釋煦，福州人，出生于和氏家族。從小不沾葷腥。在鼓山剃度出家，得法並被授記，年僅二十四歲，便在洪州豐城開壇講法，聲名遠揚，當時被稱為『小長老』。周顯德年間，江南國主邀請他入住光睦寺。之後遷至廬山開先寺，最後居住在凈德寺，都在那裡聚集僧眾說法。開寶八年圓寂。章嗣玄沙，豁嗣睡龍，煦嗣鼓山，都是雪峰禪師的嫡系後代。
宋 風穴沼禪師傳
風穴延沼禪師，餘杭劉氏之子。年少時就才華出衆，博覽群書，但沒有經世濟民的意願。最初出家學習教義，很久之後才歸心禪宗。最初在鏡清怤公處參學，但兩人意見不合。於是北遊湘沔，遇到了守廓上座，他是南院禪師的侍者。於是暗中探聽南院禪師的宗旨，欣然前往。初次見面時不禮拜，便問道：『入門必須辨明主，請師父明示。』南院禪師用左手拍膝蓋，風穴禪師便喝斥一聲。南院禪師又用右手拍膝蓋，風穴禪師也喝斥一聲。南院禪師說：『左邊一拍且算作罷，右邊一拍又作何解？』風穴禪師說：『瞎了你的眼！』南院禪師想要拿起拄杖，風穴禪師說：『想幹什麼？奪過你的拄杖打你這老和尚，別說我沒告訴你！』南院禪師倚著拄杖說：『我住持三十年，今天被你這個黃面浙僧上門糾纏。』風穴禪師說：『和尚你好像拿著缽卻說自己不餓。』南院禪師說：『你到這裡來幹什麼？』風穴禪師說：『這話問得好！』南院禪師說：『也好問問你。』風穴禪師說：『也不能放過你。』便禮拜。南院禪師很高興，賜座並命人上茶。問他與誰同行，回答說：『在襄州與廓侍者一同度夏。』南院禪師說：『親眼見到行家來了。』於是才以師徒之禮相待，依止六年。辭別後到達汝水，住在風穴寺的廢寺中。白天在村落里乞食，夜晚點燃松脂照明，這樣過了七年。
【English Translation】 English version: The disciples followed his last wishes. The body was kept for seven days, and there was no sign of insects or ants. Then it was cremated, and the ashes were scattered in the forests and fields.
Xu (name of a monk), a native of Fuzhou, was born into the He clan. From a young age, he did not consume meat or blood. He was tonsured at Gushan (Drum Mountain Temple), received the Dharma and was given a prophecy. At the young age of twenty-four, he began preaching in Fengcheng, Hongzhou, and his reputation spread far and wide. He was known as the 'Little Elder'. During the Zhou Xiande period, the ruler of the Jiangnan kingdom invited him to reside at Guangmu Temple. Later, he moved to Kaixian Temple on Mount Lu, and finally resided at Jingde Temple, where he gathered monks and preached the Dharma. He passed away in the eighth year of the Kaibao era. Zhang succeeded Xuansha, Huo succeeded Shuilong, and Xu succeeded Gushan, all of whom were direct descendants of Xuefeng (Snow Peak).
Song Dynasty: Biography of Zen Master Fengxue Zhao
Zen Master Fengxue Yanzhao (Wind Cave), was a son of the Liu family of Yuhang. In his youth, he was outstanding and possessed heroic spirit. He studied all kinds of books, but had no intention of managing the world. Initially, he became a monk to study the teachings, but after a long time, he turned to Zen. He began his studies with Master Jingqing Fu, but they did not agree. So he traveled north to Xiang and Mian, where he met Attendant Guokuo, who was an attendant of Nanyuan (South Garden). He secretly inquired about the teachings of Nanyuan and happily went to him. When he first met Nanyuan, he did not bow, but asked, 'To enter the gate, one must distinguish the master. Please, Master, explain.' Nanyuan patted his knee with his left hand, and the master shouted. Nanyuan patted his knee with his right hand, and the master also shouted. Nanyuan said, 'The left pat is enough, but what about the right pat?' The master said, 'Blind!' Nanyuan tried to pick up his staff. The master said, 'What are you doing? I'll snatch your staff and hit you, old monk! Don't say I didn't warn you!' Nanyuan leaned on his staff and said, 'I've been abbot for thirty years, and today I'm being entangled by this yellow-faced Zhejiang monk.' The master said, 'Venerable, you are like holding a bowl but pretending not to be hungry.' Nanyuan said, 'What did you come here for?' The master said, 'A good question!' Nanyuan said, 'It's good to ask you.' The master said, 'I won't let you off either.' Then he bowed. Nanyuan was very pleased and offered him a seat and tea. He asked who he had traveled with, and he replied, 'I spent the summer in Xiangzhou with Attendant Guokuo.' Nanyuan said, 'I have seen an expert in person.' Then he treated him with the respect due to a teacher and disciple, and stayed with him for six years. After taking his leave, he arrived at Rushui and lived in the abandoned Fengxue Temple (Wind Cave Temple). He begged for food in the villages during the day and burned pine resin for light at night. He lived like this for seven years.
。而後學徒麇至。開法嗣南院法席。冠天下傳法者。首山念公。與廣慧真也。一日上堂曰。若立一塵。家國興盛。野老顰顣。不立一塵。家國喪亡。野老安帖。於此明得。阇黎無分。全是老僧。於此不明。老僧即是阇黎。阇黎與老僧。能悟天下人。能瞎天下人。欲識阇黎么。拊左膝曰。這裡是。欲識老僧么。拊右膝曰。這裡是。其辯才無礙如此。以宋開寶六年癸酉八月旦日。登座說偈。至十五日。加趺而化。閱世七十有八。坐五十九夏。
系曰。廓侍者以三喝。粗忤老華嚴時。師為維那。上方丈問訊。嚴曰。汝來適守廓不應當眾扭捏。老僧須痛與一頓趁出。師曰。趁他遲了也。他是臨濟下兒孫。本分如此。師舉似廓。廓曰。汝何必勸止。我未問前早要棒吃得我話行。如今搭卻我話也。穴曰。雖然已聞天下矣。廓公四楞塌地。師壁立萬仞。老華嚴一矮人看場耳。臨濟宗所以不可攀仰湊泊也。
歸宗詮師傳
禪師。名道詮。生劉氏。吉州安福人也。童子棄家。事思禪師。思為剃落。受具足戒。后聞長沙慧輪禪師。思一見之。時馬氏竊據荊楚。與建康接壤。詮年二十餘。結友冒險造焉。會馬氏滅。劉言有其地。以王逵代劉言。領其事。逵見詮輩。疑為諜者。捕縛欲投江中。詮怡然無怖。逵異之。以問輪曰
【現代漢語翻譯】 現代漢語譯本：之後，學徒們紛紛前來，開啟了繼承南院一脈的法席。他是天下傳法者中的佼佼者，即首山念公（Shoushan Nian Gong），與廣慧真（Guanghui Zhen）齊名。一天，他上堂說法時說：『如果執著於一塵，國家就會興盛，鄉野老翁就會愁眉不展；如果不執著於一塵，國家就會喪亡，鄉野老翁就會安穩快樂。』如果能明白這個道理，那麼阇黎（Acharya，梵語，意為導師）與你無關，完全是老僧（指自己）；如果不能明白這個道理，那麼老僧就是阇黎。阇黎與老僧，能使天下人覺悟，也能使天下人迷惑。想認識阇黎嗎？』他拍著左膝說：『這裡就是。』『想認識老僧嗎？』他拍著右膝說：『這裡就是。』他的辯才就是如此的無礙。在宋朝開寶六年癸酉年八月初一，他登上法座說法，到了八月十五日，他結跏趺坐而圓寂。享年七十八歲，坐禪五十九個夏天。
系曰：廓侍者（Kuo attendant）的三聲喝斥，粗魯地冒犯了老華嚴（Lao Huayan）的時候，師父擔任維那（Vina，寺院中的一種職務）。老華嚴上方丈（Abbot's room）問訊，老華嚴說：『你來正趕上廓不應當眾扭捏，老僧必須狠狠地打他一頓，把他趕出去。』師父說：『趕他已經遲了。他是臨濟（Linji）門下的子孫，本分就是如此。』師父把這話告訴廓，廓說：『你何必勸阻？我沒問之前早就該捱打，這樣我的話才能行得通，如今反而耽誤了我的話。』穴曰：『雖然已經聞名天下了，廓公（Kuo Gong）四面棱角分明，師父壁立萬仞。老華嚴只是個矮人看戲罷了。』臨濟宗（Linji sect）所以才不可攀附湊合啊。
歸宗詮師（Guizong Quan Shi）傳：
禪師，名道詮（Dao Quan），姓劉，是吉州安福人。童年時離家，侍奉思禪師（Si Chanshi）。思禪師為他剃度，並授具足戒。後來聽說長沙慧輪禪師（Changsha Huilun Chanshi）的事蹟，就想去拜見他。當時馬氏（Ma Shi）竊據荊楚（Jingchu），與建康（Jiankang）接壤。道詮當時二十多歲，結伴冒險前往。恰逢馬氏被滅，劉言（Liu Yan）佔據了那塊地方，並派王逵（Wang Kui）代替劉言管理事務。王逵看到道詮一行人，懷疑他們是間諜，就把他們抓起來要投入江中。道詮怡然自若，毫無懼色。王逵感到奇怪，就去問慧輪禪師：
【English Translation】 English version: Afterwards, apprentices flocked to him, opening the Dharma seat of the Nanyuan lineage. He was the foremost among those who transmitted the Dharma in the world, namely Shoushan Nian Gong (Shoushan Nian Gong, meaning Mount Shou Nian Public), alongside Guanghui Zhen (Guanghui Zhen). One day, he ascended the hall and said: 'If one clings to a single mote of dust, the nation will prosper, and the old men in the countryside will frown; if one does not cling to a single mote of dust, the nation will perish, and the old men in the countryside will be peaceful and happy.' If you can understand this principle, then the Acharya (Acharya, Sanskrit for teacher) has nothing to do with you, it is entirely the old monk (referring to himself); if you cannot understand this principle, then the old monk is the Acharya. The Acharya and the old monk can enlighten the people of the world, and can also confuse the people of the world. Do you want to know the Acharya?' He patted his left knee and said: 'Here it is.' 'Do you want to know the old monk?' He patted his right knee and said: 'Here it is.' His eloquence was so unhindered. In the sixth year of the Kaibao era of the Song Dynasty, the year Guiyou, on the first day of the eighth month, he ascended the Dharma seat to preach, and on the fifteenth day of the eighth month, he sat in full lotus posture and passed away. He lived for seventy-eight years, and sat in meditation for fifty-nine summers.
Commentary says: Attendant Kuo's (Kuo attendant) three shouts rudely offended the old Huayan (Lao Huayan) at the time. The master was serving as the Vina (Vina, a position in the monastery). The old Huayan went to the abbot's room (Abbot's room) to inquire, and the old Huayan said: 'You have come just in time to see that Kuo should not be twisting and turning in public, this old monk must beat him severely and drive him out.' The master said: 'It is too late to drive him out. He is a descendant of the Linji (Linji) lineage, and this is his inherent nature.' The master told this to Kuo, and Kuo said: 'Why did you try to stop me? I should have been beaten before I even asked, so that my words could be effective, but now you have delayed my words.' It is said: 'Although he is already famous throughout the world, Kuo Gong (Kuo Gong) is sharp and distinct, and the master stands like a ten-thousand-foot cliff. The old Huayan is just a dwarf watching the play.' That is why the Linji sect (Linji sect) cannot be climbed upon or approached.
Biography of Master Quan of Guizong (Guizong Quan Shi):
The Zen master, named Dao Quan (Dao Quan), whose surname was Liu, was a native of Anfu in Jizhou. As a child, he left home to serve Zen Master Si (Si Chanshi). Zen Master Si shaved his head and ordained him with the full precepts. Later, after hearing about the deeds of Zen Master Huilun of Changsha (Changsha Huilun Chanshi), he wanted to visit him. At that time, the Ma family (Ma Shi) had seized Jingchu (Jingchu), which bordered Jiankang (Jiankang). Dao Quan was in his twenties at the time, and he ventured there with companions. It happened that the Ma family was destroyed, and Liu Yan (Liu Yan) occupied the area and sent Wang Kui (Wang Kui) to replace Liu Yan in managing affairs. When Wang Kui saw Dao Quan and his companions, he suspected that they were spies, so he arrested them and wanted to throw them into the river. Dao Quan was calm and unafraid. Wang Kui was surprised and asked Zen Master Huilun:
。此道人。視死如見鼻端。何種人乃能爾。輪曰。彼蓋為法忘軀之人。聞老僧虛名。故來抉擇耳。逵釋之加敬。詮傲然而去。依延壽十年輪歿。詮還廬山。乾德初。庵于東南牛首峰下。開寶五年。洪帥林仁肇。請住九峰。賜大沙門。尋屬江南國絕。僧徒例試經業。師之眾並習禪觀。乃述一偈。聞于州牧曰。比擬忘言合太虛。免教和氣有親疏。誰知道德全無用。今日為僧貴識書。州牧閱之。與僚佐議曰。旃檀林中。必無雜樹。惟師一院特免試。太平興國九年。南康牧張南金。請居歸宗。雍熙二年十一月二十八日中夜。辭眾而化。
法燈欽公傳
泰欽。字法燈。魏府人也。辯才無礙。入法眼之室。雖解悟逸格。未為人知。性忽略不事事。嘗自清涼。遣化維揚。不奉戒律。過時未歸。一眾傳以為笑。法眼遣偈往呼之。既歸。使為眾燒浴。一日法眼問大眾曰。虎項下金鈴。何人解得。對者皆不契。欽適自外至。法眼理前語問之。欽謂大眾何不道系者解得。於是人人改觀。法眼曰。汝輩這回笑渠不得也。出世。初住洪州雙林。次遷上藍護國院。未幾。李國主。請住清涼道場。乃曰。山僧。本擬深藏山谷。遣日過生。緣清涼老人有不了底公案。所以出來。為他了卻。若有人問。便說似伊。時一僧出問。欽曳杖擊之。僧
【現代漢語翻譯】 現代漢語譯本： 這位修行人，看待死亡就像看到自己的鼻尖一樣。什麼樣的人才能做到這樣？輪禪師說：『他大概是為求法而忘卻自身的人。聽聞老僧我有些虛名，所以特地來辨明抉擇。』逵禪師更加敬佩他。詮禪師傲然離去。之後依止延壽禪師十年，輪禪師圓寂。詮禪師返回廬山。乾德初年，在東南牛首峰下結庵。開寶五年，洪州統帥林仁肇，請他住持九峰寺，賜號『大沙門』。不久，江南國滅亡，僧侶們按照慣例要參加經業考試。詮禪師的弟子們都習慣於禪定觀想，於是他寫了一首偈頌，上報給州牧說：『比擬忘言合太虛，免教和氣有親疏。誰知道德全無用，今日為僧貴識書。』州牧閱讀後，與僚佐商議說：『旃檀林中，必定沒有雜樹。』因此只免除了詮禪師一院的考試。太平興國九年，南康牧張南金，請他住持歸宗寺。雍熙二年十一月二十八日半夜，詮禪師向大眾告別后圓寂。
法燈欽公傳
泰欽（Taiqin），字法燈（Fadeng），是魏府人。他辯才無礙，進入法眼文益（Fayan Wenyi）禪師的門下。雖然他對佛法的理解和領悟超凡脫俗，但卻不為人所知。他生性疏忽，不拘小節。曾經從清涼山被派遣到揚州化緣，但他不遵守戒律，過了約定的時間也沒有返回。眾人都把他當成笑柄。法眼文益禪師派人送去一首偈頌來召喚他。泰欽禪師回來后，法眼文益禪師讓他為大家燒洗澡水。有一天，法眼文益禪師問大眾說：『誰能解開老虎脖子下的金鈴？』回答的人都不契合禪意。泰欽禪師正好從外面回來，法眼文益禪師就用之前的問題問他。泰欽禪師對大眾說：『你們為什麼不說繫鈴的人才能解開？』於是大家都對他刮目相看。法眼文益禪師說：『你們這些人這次可不能再嘲笑他了。』泰欽禪師開始住持寺院，最初住在洪州雙林寺，後來遷到上藍護國院。沒過多久，李國主請他住持清涼道場。泰欽禪師於是說：『山僧我，本來打算深藏山谷，隨便過日子。因為清涼文益老人有未了結的公案，所以我才出來，為他了卻這件事。如果有人問起，就照實告訴他。』當時，一位僧人站出來提問，泰欽禪師用禪杖擊打了他。
【English Translation】 English version: This Daoist, views death as if seeing the tip of his nose. What kind of person can do this? Chan Master Lun said, 'He is probably a person who forgets himself for the sake of Dharma. Having heard of this old monk's empty reputation, he came specifically to discern and decide.' Chan Master Kui showed him even more respect. Chan Master Quan left proudly. Later, he stayed with Chan Master Yanshou for ten years, and Chan Master Lun passed away. Chan Master Quan returned to Mount Lu. In the early years of the Qiande era, he built a hermitage at the foot of Niushou Peak in the southeast. In the fifth year of the Kaibao era, Lin Renzhao, the commander of Hongzhou, invited him to reside at Jiufeng Temple, bestowing upon him the title of 'Great Shramana'. Soon after, the state of Jiangnan fell, and monks were required to take exams on scriptures as usual. Chan Master Quan's disciples were accustomed to meditation and contemplation, so he wrote a verse and reported it to the governor, saying: 'Comparing forgetting words to merging with the great void, avoids causing harmony to have intimacy and distance. Who knows that morality is completely useless, today being a monk values recognizing books.' After reading it, the governor discussed with his colleagues, saying: 'In a sandalwood forest, there must be no miscellaneous trees.' Therefore, only Chan Master Quan's monastery was exempted from the exam. In the ninth year of the Taiping Xingguo era, Zhang Nanjin, the governor of Nankang, invited him to reside at Guizong Temple. On the twenty-eighth night of the eleventh month in the second year of the Yongxi era, in the middle of the night, Chan Master Quan bid farewell to the assembly and passed away.
Biography of Dharma Lamp, Venerable Qin
Taiqin (泰欽), styled Fadeng (法燈), was a native of Weifu. He possessed unobstructed eloquence and entered the chamber of Chan Master Fayan Wenyi (法眼文益). Although his understanding and enlightenment were outstanding, he was not known to people. He was naturally negligent and did not care about things. He was once sent from Qingliang Mountain to Yangzhou to solicit alms, but he did not observe the precepts and did not return after the agreed time. The crowd regarded him as a laughingstock. Chan Master Fayan Wenyi sent a verse to summon him. After Chan Master Taiqin returned, Chan Master Fayan Wenyi had him boil bathwater for everyone. One day, Chan Master Fayan Wenyi asked the assembly, 'Who can untie the golden bell under the tiger's neck?' Those who answered did not match the Chan intent. Chan Master Qin happened to return from outside, and Chan Master Fayan Wenyi asked him the previous question. Chan Master Qin said to the assembly, 'Why don't you say that the one who tied the bell can untie it?' Thereupon, everyone looked at him with new eyes. Chan Master Fayan Wenyi said, 'You people can't laugh at him this time.' Chan Master Taiqin began to reside in monasteries, first at Shuanglin Temple in Hongzhou, and later moved to Shanglan Huguo Monastery. Not long after, Lord Li invited him to reside at the Qingliang Daochang. Chan Master Taiqin then said, 'This mountain monk originally intended to hide deep in the mountains and pass the days casually. Because the old man Qingliang Wenyi has an unfinished case, I came out to settle it for him. If anyone asks, just tell him the truth.' At that time, a monk stood up to ask a question, and Chan Master Taiqin struck him with his staff.
曰。我有何過。欽曰。祖禰不了。殃及兒孫。國主從容問曰。先師有何不了公案。欽曰。現分析者。國主駭之。開寶七年六月示疾。告眾曰。老僧住持。將逾一紀。每承國王助發。至於檀越道侶主事小僧。皆赤心為我。默而難言。或披麻帶布。甚違吾道。我之遺骸。但于南山大智藏和尚左右。乞一墳冢。升沈皎然不淪化也。又示眾曰。但識口必無咎。縱有咎因汝有。珍重。二十四日。安坐而逝。
奉先深．清涼明傳
奉先深。清涼智明。二禪師者。亦云門嗣也。二師同遊方。時聞僧問法眼。如何是色。眼豎起拂子。或曰。雞冠花。或曰貼肉汗衫。二人特往請益。問曰。承聞和尚有三種色語。是否。眼曰。是。深曰。鷂子過新羅。便歸眾。時李主在座下不肯。乃白法眼曰。寡人。來日致茶筵。請二人重新問話。明日茶罷。備彩一箱劍一口。謂二深曰。上座若問話得是。奉賞雜彩一箱。若問不是。祇賜一劍。法眼升座。深復出問。今日奉敕問話。師還許也無。眼曰。許。曰。鷂子過新羅。捧彩便行。大眾一時散去。時法燈作維那。乃鳴鐘集眾僧堂前勘深。眾集。燈問。承聞二上座。久在雲門。有甚奇特因緣。舉一兩則來商量看。深曰。古人道。白鷺下田千點雪。黃鶯上樹一枝花。維那作么生商量。燈擬議。深
【現代漢語翻譯】 現代漢語譯本： 他說：『我有什麼過錯？』欽說：『祖先不明白，殃及子孫。』國主平靜地問道：『先師有什麼不明白的公案？』欽說：『現在還在分別分析的人。』國主聽了很驚訝。開寶七年六月，欽示現疾病，告訴眾人說：『老僧主持寺院，將近十二年。每次承蒙國王資助，至於各位施主、道友、主事的小僧，都赤誠待我。默默無言難以表達。有人披麻戴孝，非常違揹我的道義。我的遺骸，只要在大南山大智藏和尚左右，求得一個墳墓。升沉自然，不會淪落於火化。』又開示眾人說：『只要認識到口說無益，就不會有過錯。縱然有過錯，也是因為你們自己造成的。珍重。』二十四日，安詳坐化。 奉先深禪師和清涼智明禪師，是雲門宗的後代。兩位禪師一同遊歷四方，當時聽說有僧人問法眼禪師：『什麼是色？』法眼禪師豎起拂子。或者說是雞冠花，或者說是貼身汗衫。二人特地前去請教，問道：『聽說和尚有三種關於色的說法，是這樣嗎？』法眼禪師說：『是。』深禪師說：『鷂子飛過新羅。』便回到大眾中。當時李後主在座下不肯罷休，於是稟告法眼禪師說：『寡人明天設茶宴，請兩位重新問話。』第二天茶宴完畢，準備了裝滿綵綢的一箱子和一把劍，對奉先深禪師說：『上座如果問話問得對，就奉賞雜色彩綢一箱；如果問得不對，就賜你一劍。』法眼禪師升座，深禪師再次出來問道：『今天奉皇帝的命令問話，師父您允許嗎？』法眼禪師說：『允許。』深禪師說：『鷂子飛過新羅。』捧起綵綢便走了。大眾一時散去。當時法燈禪師擔任維那，於是鳴鐘召集眾僧到僧堂前考察深禪師。眾人聚集后，法燈禪師問道：『聽說兩位上座，在雲門宗很久了，有什麼奇特的因緣，舉出一兩則來商量看看。』深禪師說：『古人說，白鷺飛下田野，像是千點雪花；黃鶯飛上樹梢，像是點綴一枝鮮花。維那您打算怎麼商量？』法燈禪師正要開口。
【English Translation】 English version: He said, 'What fault do I have?' Qin said, 'The ancestors did not understand, and the calamity extends to their descendants.' The ruler calmly asked, 'What unresolved case did the former teacher have?' Qin said, 'Those who are still analyzing now.' The ruler was shocked. In June of the seventh year of Kaibao, he showed signs of illness and told the assembly, 'The old monk has been in charge of the monastery for nearly twelve years. Each time, I have received assistance from the king, and all the benefactors, fellow practitioners, and junior monks in charge have been sincere to me. It is difficult to express in silence. Some wear mourning clothes, which greatly violates my way. My remains should simply be near the Great Wisdom Treasury monk on South Mountain, seeking a tomb. Ascending and descending naturally, I will not be reduced to cremation.' He further instructed the assembly, 'As long as you recognize that words are useless, there will be no fault. Even if there is a fault, it is because of yourselves. Take care.' On the twenty-fourth day, he passed away peacefully in a seated position. Fengxian Shen and Qingliang Zhiming, two Chan masters, were also descendants of the Yunmen school. The two masters traveled together. At that time, they heard a monk ask Chan Master Fayan, 'What is form (色, se)?' Chan Master Fayan raised his whisk. Or it was said to be a cockscomb flower, or a close-fitting undershirt. The two went specifically to ask for instruction, asking, 'We have heard that the monk has three sayings about form, is that so?' Chan Master Fayan said, 'Yes.' Master Shen said, 'A hawk flies over Silla (新羅, Xinluo).' Then he returned to the assembly. At that time, Li Houzhu (李後主, Lǐ Hòuzhǔ) was unwilling to let it go, so he reported to Chan Master Fayan, 'I will hold a tea banquet tomorrow and ask the two to ask questions again.' The next day, after the tea banquet, he prepared a box full of colored silks and a sword, and said to Fengxian Shen, 'If the senior monk asks the question correctly, I will offer a box of miscellaneous colored silks as a reward; if the question is not correct, I will give you a sword.' Chan Master Fayan ascended the seat, and Master Shen came out again and asked, 'Today, I am asking questions on the emperor's order, does the master allow it?' Chan Master Fayan said, 'Allow it.' Master Shen said, 'A hawk flies over Silla.' He picked up the colored silks and left. The assembly dispersed at once. At that time, Chan Master Fadeng was the director (維那, weina), so he rang the bell to gather the monks in front of the monks' hall to examine Master Shen. After the crowd gathered, Chan Master Fadeng asked, 'I have heard that the two senior monks have been in the Yunmen school for a long time, what are the special causes and conditions, give one or two examples to discuss.' Master Shen said, 'The ancients said, white herons fly down to the fields, like a thousand snowflakes; yellow orioles fly up to the treetops, like adorning a branch of flowers. How does the director intend to discuss it?' Chan Master Fadeng was about to speak.
打一座具。便歸眾。深同明和尚。到淮河。見人牽網。有魚從網透出。深曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初不撞入網羅好。深曰。明兄你欠悟在。明至中夜方省。二師並出世金陵。深於奉先。明於清涼。皆江南主䖍請也。蓮華祥庵主。深之嗣。西峰豁公。明之嗣。別具。
洞山稟．薦福古傳
洞山清稟。泉州仙遊人。生李氏。幼禮中峰院鴻謐為師。年十六。福州太平寺受戒。初詣南嶽。參惟勁頭陀。未染指。及抵韶陽禮祖塔。回造雲門。門問曰。今日離什麼處。曰。慧林。門舉拄杖曰。慧林大師恁么去。汝見么。曰。深領此問。門顧左右。微笑而已。師自此入室印悟。乃之金陵。國主李氏。請居光睦。未幾。覆命入澄心堂。集諸方要語。經十稔。迎住洞山。
薦福承古。西州人。不知誰氏子。少為書生。博學有聲。及壯。以鄉選至禮部。議論不合。有司怒裂其冠。從山水中來。客潭州了山。見敬玄禪師斷髮。從之遊。已謁南嶽雅公。雅洞山子。知見甚高。容以入室。后游廬山。經歐峰。愛宏覺塔院閑寂。求居之。清規凜然。過者肅恭。時叢林號古塔主。初說法于芝山。嗣雲門。景祐初。范文正公仲淹守饒。迎住薦福。示眾曰。夫出家者。為無為法。無為法中。無利益無功
【現代漢語翻譯】 現代漢語譯本： 深禪師打了一座具（僧人坐禪用的蒲團），便回到大眾中。他與明和尚交情深厚，一同前往淮河。見到有人牽網捕魚，有一條魚從網中逃脫。深禪師說：『明兄，好俊啊！真像個衲僧（指僧人）一樣。』明和尚說：『雖然如此，爭如當初不撞入網羅好（不如當初不陷入困境）。』深禪師說：『明兄，你還欠悟啊。』明和尚直到半夜才醒悟。兩位禪師後來都出世（指住持寺院）于金陵（今南京）。深禪師在奉先寺，明和尚在清涼寺，都是江南的統治者虔誠邀請的。蓮華祥庵主是深禪師的嗣法弟子，西峰豁公是明和尚的嗣法弟子。別具一格。
洞山清稟禪師，師承薦福古傳禪師。
洞山清稟禪師，是泉州仙遊人，俗家姓李。年幼時拜中峰院的鴻謐為師。十六歲時，在福州太平寺受戒。最初前往南嶽，參拜惟勁頭陀（苦行僧），但沒有得到開示。之後到達韶陽，禮拜祖塔，返回時拜訪雲門文偃禪師。雲門禪師問：『你今天從什麼地方來？』答：『慧林。』雲門禪師舉起拄杖說：『慧林大師恁么去（這樣去了），你見到了嗎？』答：『深領此問（我深刻領會這個問題）。』雲門禪師顧視左右，微笑不語。清稟禪師從此入室（指得到禪師的親自指導）印證開悟。於是前往金陵，國主李氏請他住持光睦寺。不久，又命他進入澄心堂，收集各方重要的語錄，經過十年。之後，迎請他住持洞山寺。
薦福承古禪師，是西州人，不知道他的俗家姓氏。年輕時是讀書人，博學多聞。成年後，通過鄉試到了禮部，但議論不合時宜，有司（官員）憤怒地撕裂了他的帽子。於是他從山水中來，客居潭州了山，見到敬玄禪師而斷髮（出家），跟隨他遊歷。曾經拜謁南嶽的雅公禪師，雅公禪師是洞山禪師的弟子，知見很高，容許他進入室內（指得到禪師的親自指導）。後來遊歷廬山，經過歐峰，喜愛宏覺塔院的閑靜寂寞，請求居住在那裡。清規戒律嚴明，經過的人都肅然起敬。當時叢林中稱他為古塔主。最初在芝山說法，後來嗣法于雲門宗。景祐初年，范文正公仲淹鎮守饒州，迎請他住持薦福寺。他向大眾開示說：『出家的人，是爲了無為法。無為法中，無利益無功德。』
【English Translation】 English version: The Chan master Shen made a zuoju (a cushion used by monks for meditation) and returned to the assembly. He had a deep friendship with Monk Ming and went to the Huai River together. Seeing people pulling a net to catch fish, a fish escaped from the net. Chan master Shen said, 'Brother Ming, how excellent! Just like a monastic.' Monk Ming said, 'Although it is so, it is better not to have entered the net in the first place.' Chan master Shen said, 'Brother Ming, you still lack enlightenment.' Monk Ming did not awaken until midnight. The two masters later both emerged into the world (referring to becoming abbots of temples) in Jinling (present-day Nanjing). Chan master Shen was at Fengxian Temple, and Monk Ming was at Qingliang Temple, both invited by the devout ruler of Jiangnan. Lotus Flower Xiang, the abbot, was Chan master Shen's Dharma heir, and Xifeng Huo was Monk Ming's Dharma heir. They were unique.
Chan master Dongshan Qingbing, a disciple of Chan master Jianfu Guchuan.
Chan master Dongshan Qingbing was a native of Xianyou, Quanzhou, with the surname Li. As a child, he studied under Hongmi of Zhongfeng Temple. At the age of sixteen, he received the precepts at Taiping Temple in Fuzhou. He first went to Nanyue to visit the ascetic monk Wei Jin, but did not receive any instruction. Later, he arrived at Shaoyang to pay homage to the ancestral pagoda, and on his return, he visited Chan master Yunmen Wenyan. Chan master Yunmen asked, 'Where did you come from today?' He replied, 'Huilin.' Chan master Yunmen raised his staff and said, 'Master Huilin went that way, did you see him?' He replied, 'I deeply understand this question.' Chan master Yunmen looked around and smiled without saying a word. From then on, Chan master Qingbing entered the room (referring to receiving personal guidance from the Chan master) and confirmed his enlightenment. He then went to Jinling, where the ruler, Li, invited him to reside at Guangmu Temple. Soon after, he was ordered to enter Chengxin Hall to collect important sayings from various places, which took ten years. After that, he was invited to reside at Dongshan Temple.
Chan master Jianfu Chenggu was a native of Xizhou, and his surname is unknown. He was a scholar in his youth, with a reputation for being learned. As an adult, he went to the Ministry of Rites through the local examinations, but his arguments were not well-received. The officials angrily tore his hat. So he came from the mountains and rivers, and stayed at Lushan in Tanzhou, where he saw Chan master Jingxuan and had his head shaved (became a monk), following him on his travels. He had visited Chan master Ya of Nanyue, who was a disciple of Chan master Dongshan and had a high level of understanding, allowing him to enter the room (referring to receiving personal guidance from the Chan master). Later, he traveled to Lushan, passing through Oufeng, and loved the quiet solitude of Hongjue Pagoda Temple, requesting to reside there. The rules and regulations were strict, and those who passed by were respectful. At that time, the monastic community called him the Old Pagoda Master. He first preached at Zhishan, and later became a Dharma heir of the Yunmen school. In the early years of Jingyou, Fan Zhongyan, the Duke of Wenzheng, was stationed in Raozhou and invited him to reside at Jianfu Temple. He instructed the assembly, saying, 'Those who leave home are for the sake of the unconditioned Dharma. In the unconditioned Dharma, there is no benefit and no merit.'
德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。所以常勸諸人。莫學佛法。但自休心。利根者。畫時解脫。鈍根者。或三五年。遠不過十年。若不悟去。老僧與汝。墮拔舌地獄。
系曰。師去雲門近百年。覽語而悟。遂嗣之不疑。時雲門子孫方盛。無敢異詞者。蓋所得真耳。不知傳燈何以不錄師耶。
首山念禪師傳
首山省念禪師。萊州狄□子。幼棄家。得度于南禪寺。為人簡重有精識。嘗誦法華經。眾目爲念法華。晚於風穴會中。充知客。隨眾作止。無所參扣。然終疑教外有別傳之妙不言也。風穴。每念大仰讖臨濟法道有遇風則止之語。懼身當之。注意于念。一日昇座曰。世尊以青蓮華目。顧迦葉。正當是時。且道個甚麼。若言不說而說。又成埋沒先聖。語未卒。念便下去。侍者進曰。念法華。無言而去。何也。穴曰。渠會也。明日念與真園頭。同上問訊。穴問真曰。如何是世尊不說說。對曰。鵓鳩樹頭鳴。穴曰。汝作許多癡福何用。因問師。師曰。動容揚古路。不墮悄然機。穴謂真曰。看渠下語。穴一日又升座。顧視大眾。師便下去。穴即歸方丈。自是聲名重諸方。一日白兆楚和上。至汝州宣化。穴令師往傳語。才相見。提起坐具便問。展即是不展即是
【現代漢語翻譯】 現代漢語譯本：德山宣鑒禪師說：『近來出家人，貪戀福報和智慧，與真正的佛道完全背離。如果想要獲得真正的福慧，必須達到明心見性的境界。如果想要通達佛道，就不要在心外用功夫。所以我常常勸告各位，不要只學佛法，要從自身修心做起。根器敏利的人，當下就能解脫；根器遲鈍的人，或許三五年，最長也不過十年。如果不能領悟，我這個老和尚願意和你們一起，墮入拔舌地獄。』
編者評論說：『德山禪師離開雲門宗已經近百年了，他通過閱讀雲門語錄而開悟，所以毫不猶豫地繼承了雲門宗的法脈。當時雲門宗的子孫非常興盛，沒有人敢提出異議，可見德山禪師確實得到了真傳。不知道《傳燈錄》為什麼沒有收錄他的事蹟呢？』
首山省念禪師傳
首山省念禪師，是萊州狄□人（狄□，地名）。他從小就離開了家，在南禪寺出家。他為人簡樸穩重，很有見識。曾經誦讀《法華經》，大家都稱他為『念法華』。晚年在風穴延沼禪師的門下擔任知客（知客，寺院中負責接待賓客的僧人）。他跟隨大眾一起作息，沒有特別去參禪請教。但他始終懷疑教義之外還有一種特別的傳承，只是沒有說出來。風穴禪師常常記著大仰禪師關於臨濟宗法脈『遇到風就停止』的預言，擔心自己會應驗這個預言，所以特別留意省念禪師。
有一天，風穴禪師升座說法，說：『世尊用青蓮花般的眼睛看著迦葉尊者，正當這個時候，你們說說了些什麼？如果說是『不說而說』，又成了埋沒先聖。』話還沒說完，省念禪師就離開了座位。侍者上前問道：『念法華一聲不吭地走了，是什麼意思呢？』風穴禪師說：『他領會了。』第二天，省念禪師和真園頭（真園頭，寺院中負責管理菜園的僧人）一同去拜見風穴禪師。風穴禪師問真園頭：『什麼是世尊的不說之說？』真園頭回答說：『鵓鳩在樹頭鳴叫。』風穴禪師說：『你作這麼多愚癡的福報有什麼用？』於是又問省念禪師，省念禪師說：『動容揚古路，不墮悄然機。』（動容揚古路，不墮悄然機，意思是：一舉一動都彰顯著古老的佛法真理，而不是落入寂靜無聲的禪定之中。）風穴禪師對真園頭說：『看看他所說的話。』有一天，風穴禪師又升座說法，看了看大眾，省念禪師就離開了座位。風穴禪師隨即回到方丈室。從此，省念禪師的聲名傳遍各地。有一天，白兆楚和尚來到汝州宣化，風穴禪師派省念禪師前去傳話。兩人剛一見面，省念禪師就提起坐具問道：『展開好呢？還是不展開好呢？』
【English Translation】 English version: Deshan Xuanjian (德山宣鑒) Zen master said: 'Recently, monks are greedy for blessings and wisdom, which is completely contrary to the true Buddha-dharma. If you want to obtain true blessings and wisdom, you must reach the state of seeing your own nature and becoming enlightened. If you want to understand the Buddha-dharma, do not work outside your mind. Therefore, I often advise everyone not to just study the Buddha-dharma, but to cultivate your mind from within. Those with sharp roots can be liberated immediately; those with dull roots may take three to five years, but no more than ten years at most. If you cannot realize it, this old monk is willing to fall into the tongue-pulling hell with you.'
The editor commented: 'Zen Master Deshan has been away from the Yunmen (雲門) sect for nearly a hundred years. He became enlightened by reading the Yunmen quotations, so he inherited the Yunmen sect's dharma lineage without hesitation. At that time, the descendants of the Yunmen sect were very prosperous, and no one dared to raise objections, which shows that Zen Master Deshan truly received the true transmission. I don't know why the Transmission of the Lamp (傳燈錄) did not include his deeds?'
Biography of Zen Master Shoushan Nian (首山念)
Zen Master Shoushan Xingnian (首山省念) was a native of Di□ (狄□, place name) in Laizhou. He left home at a young age and became a monk at Nanchansi (南禪寺). He was simple, steady, and insightful. He used to recite the Lotus Sutra (法華經), and everyone called him 'Reciting the Lotus Sutra'. In his later years, he served as a guest prefect (知客, a monk in the monastery responsible for receiving guests) under Zen Master Fengxue Yanzhao (風穴延沼). He followed the routines with the community and did not particularly engage in Chan practice or seek instruction. However, he always suspected that there was a special transmission outside of the teachings, but he did not say it. Zen Master Fengxue often remembered Zen Master Dayang's (大仰) prophecy about the Linji (臨濟) lineage 'stopping when encountering wind', and was worried that he would fulfill this prophecy, so he paid special attention to Zen Master Xingnian.
One day, Zen Master Fengxue ascended the seat to give a Dharma talk, saying: 'The World-Honored One looked at Venerable Kasyapa (迦葉) with lotus-like eyes. At this very moment, what are you saying? If you say 'speaking without speaking', it would be burying the ancient sages.' Before he finished speaking, Zen Master Xingnian left his seat. The attendant stepped forward and asked: 'Nian Fahua (念法華) left without saying a word, what does it mean?' Zen Master Fengxue said: 'He understood.' The next day, Zen Master Xingnian and Zhen Yuantou (真園頭, a monk in the monastery responsible for managing the vegetable garden) went to visit Zen Master Fengxue together. Zen Master Fengxue asked Zhen Yuantou: 'What is the World-Honored One's speaking without speaking?' Zhen Yuantou replied: 'The turtledove is singing on the treetop.' Zen Master Fengxue said: 'What's the use of you making so much foolish merit?' Then he asked Zen Master Xingnian, Zen Master Xingnian said: 'Moving and expressing the ancient path, not falling into silent stillness.' (動容揚古路，不墮悄然機, meaning: Every move reveals the ancient truth of the Buddha-dharma, rather than falling into silent meditation.) Zen Master Fengxue said to Zhen Yuantou: 'Look at what he said.' One day, Zen Master Fengxue ascended the seat to give a Dharma talk again, looked at the assembly, and Zen Master Xingnian left his seat. Zen Master Fengxue then returned to his abbot's room. From then on, Zen Master Xingnian's reputation spread everywhere. One day, Abbot Baizhao Chu (白兆楚) came to Xuanhua (宣化) in Ruzhou (汝州), and Zen Master Fengxue sent Zen Master Xingnian to convey a message. As soon as they met, Zen Master Xingnian raised his sitting cloth and asked: 'Is it better to unfold it? Or is it better not to unfold it?'
。兆曰。自家看取。師便喝。兆曰。我曾親近知識來。未嘗輒敢如此造次。師曰。草賊大敗。兆曰。來日若見風穴。待一一舉似。師曰。一任一任。不得忘卻。師乃先還。舉似穴。穴曰。今日又被汝收下一員草賊也。師曰。好手不張名。兆次日見穴。舉前話。穴曰。非但昨日。今日和贓捉敗。師后開法首山。為第一世。登其門者。皆叢林精練衲子。然天下稱法席之冠。必指首山。嘗謂眾曰。佛法無多子。只是汝輩自信不及。若能自信。千聖出頭來。無奈汝何。何故如此。為向汝面前。無開口處。祇為汝自信不及。向外馳求。所以到這裡。假如便是釋迦佛。也與汝三十棒。然雖如是。初機後學。憑個什麼道理。且問汝輩還得與么也未。良久曰。若得與么。方名無事。僧問。臨濟喝。德山棒。未審明什麼邊事。師曰。汝試道看。僧便喝。師曰瞎。僧又喝。師曰。這瞎漢。只管亂喝作么。僧禮拜。師打之。因曰。諸上座。不得胡喝亂喝。尋常向汝道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主。即是兩個瞎漢。所以我若立汝須坐。我若坐汝須立。坐則共汝坐。立則共汝立。雖然如是。也須著眼始得。師道被天下。移寶安山廣教院。眾不過四十輩。老於寶應。淳化三年十二月四日。留僧過歲。作偈曰。吾今
【現代漢語翻譯】 現代漢語譯本： 兆說：『你自己看。』 禪師便喝斥。 兆說：『我曾經親近善知識而來，未曾敢如此輕率。』 禪師說：『草寇大敗。』 兆說：『來日如果見到風穴禪師（Fengxue，人名），我將一一告訴他。』 禪師說：『隨你，隨你，不要忘記。』 禪師於是先回去，將此事告訴風穴禪師，風穴禪師說：『今天又被你收下一個草寇了。』 禪師說：『高手不揚名。』 兆第二天見到風穴禪師，說了之前的話，風穴禪師說：『非但昨日，今日連人帶贓一起捉住了。』 禪師後來開法于首山（Shoushan，地名），為第一世。登其門者，都是叢林中精進老練的僧人。然而天下稱讚法席之冠，必定指首山。曾對眾人說：『佛法沒有多少東西，只是你們自信不足。如果能夠自信，即使千聖出現，也奈何不了你。』 『為何如此？因為在你們面前，無從開口。只因爲你們自信不足，向外馳求。所以到這裡，假如便是釋迦佛（Sakyamuni Buddha），也與你三十棒。』 『雖然如此，初學後學，憑什麼道理？且問你們還得么？』良久說：『若得與么，方名無事。』 有僧人問：『臨濟（Linji，人名）喝，德山（Deshan，人名）棒，未審明什麼邊事？』 禪師說：『你試說看。』 僧人便喝。 禪師說：『瞎。』 僧人又喝。 禪師說：『這瞎漢，只管亂喝作么？』 僧人禮拜。 禪師打了他，因此說：『諸位上座，不得胡喝亂喝。尋常向你們說，賓則始終是賓，主則始終是主。賓無二賓，主無二主。若有二賓二主，即是兩個瞎漢。所以我若立，你須坐；我若坐，你須立。坐則與你共坐，立則與你共立。雖然如是，也須著眼始得。』 禪師的道風被天下傳揚，移居寶安山廣教院（Bao'an Mountain Guangjiao Monastery）。僧眾不過四十人。老於寶應（Baoying，地名）。淳化三年十二月初四日，留僧過歲，作偈說：『吾今…』
【English Translation】 English version: Zhao said, 'Look at it yourself.' The master then shouted. Zhao said, 'I have been close to good teachers, and I have never dared to be so rash.' The master said, 'The bandit army is utterly defeated.' Zhao said, 'If I see Fengxue (Fengxue, a person's name) tomorrow, I will tell him everything.' The master said, 'As you wish, as you wish, but don't forget.' The master then returned first and told Fengxue about it. Fengxue said, 'Today you have captured another bandit.' The master said, 'A good hand does not make a name for himself.' The next day, Zhao saw Fengxue and told him what had happened before. Fengxue said, 'Not only yesterday, but today you have caught both the person and the stolen goods.' Later, the master opened the Dharma at Shoushan (Shoushan, a place name), becoming the first generation. Those who entered his gate were all diligent and experienced monks from the monastic community. However, the world praised the crown of the Dharma seat, and it must refer to Shoushan. He once said to the assembly, 'The Buddha Dharma does not have much, it is just that you lack self-confidence. If you can have self-confidence, even if a thousand sages appear, they cannot do anything to you.' 'Why is this so? Because in front of you, there is no way to open your mouth. It is only because you lack self-confidence and seek outwards. Therefore, when you come here, even if it is Sakyamuni Buddha (Sakyamuni Buddha), I will give you thirty blows.' 'Although this is so, what principle do beginners and later learners rely on? Let me ask you, have you attained it?' After a long silence, he said, 'If you attain it, then it is called no problem.' A monk asked, 'Linji's (Linji, a person's name) shout and Deshan's (Deshan, a person's name) stick, what matter are they clarifying?' The master said, 'You try to say it.' The monk then shouted. The master said, 'Blind.' The monk shouted again. The master said, 'This blind man, why do you keep shouting randomly?' The monk bowed. The master hit him and therefore said, 'All of you, do not shout randomly. I usually tell you that a guest is always a guest, and a host is always a host. A guest has no two guests, and a host has no two hosts. If there are two guests and two hosts, then they are two blind men. Therefore, if I stand, you must sit; if I sit, you must stand. If I sit, I sit with you; if I stand, I stand with you. Although this is so, you must also open your eyes.' The master's Dharma style was spread throughout the world, and he moved to Bao'an Mountain Guangjiao Monastery (Bao'an Mountain Guangjiao Monastery). There were no more than forty monks. He grew old in Baoying (Baoying, a place name). On the fourth day of the twelfth month of the third year of Chunhua, he kept the monks for the New Year and composed a verse saying, 'I now...'
年邁六十七。老病相依且過日。今年記取來年事。來年記著今朝日。至明年是月是日。升座辭眾曰。白銀世界金色身。情與無情共一真。明暗盡時都不照。日輪午後示全身。言訖安坐。日將昳而逝。茶毗得五色舍利。塔于首山。
系曰。當大仰為讖時。溈山固問之。仰良久曰。將此身心奉塵剎。是則名為報佛恩。即有越俎代庖之意。故首山即大仰後身無疑也。伸腳在縮腳里。又何怪溈仰之後寥寥哉。
汾陽昭．葉縣省．神鼎諲三禪師傳
汾州太子院。善昭禪師。生太原俞氏。器識沉邃。少緣飾。具大智。少失恃怙。既孤苦。雅不喜世俗。遂祝髮受具。杖䇿飄然。所至不稍停覽。乃曰。從上先德行腳。正以聖心未通。驅馳抉擇耳。不緣山水也。歷參七十一員知識。最後至首山。問百丈卷席意旨如何。山曰。龍袖拂開全體現。進曰。師意如何。曰。像王行處絕狐蹤。於是大悟。拜起曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理。便爾自肯。曰。正是我放身命處。自是陸沈襄沔間。每為郡守。以名剎力致。前後八請。堅臥不起。及首山歿。西河道俗。協心削牘。遣沙門契聰。請師住汾州太子院。師時方閉關。聰排闥入。讓以大義曰。佛法大事。靖退小節。風穴懼應讖。憂宗旨墜滅。幸有先
【現代漢語翻譯】 現代漢語譯本 年屆六十七歲，常年老病纏身，只能勉強過活。今年要記住明年要做的事情，明年要記住今天所經歷的。等到明年今日，（禪師）升座向大眾告別說：『白銀般的世界，金色的身軀，有情眾生和無情之物共同體現著唯一的真理。當光明和黑暗都消失的時候，什麼也照不到了，就像太陽在正午之後展現它的整個身軀一樣。』說完便安然坐化。太陽將要西斜的時候圓寂。火化后得到五色舍利，建塔于首山。
系曰：當年大仰（慧寂禪師）被溈山（靈祐禪師）問讖語的時候，溈山一再追問。大仰沉默良久后說：『將此身心奉獻給無盡的世界，這才能報答佛的恩德。』這就有越俎代庖的意思。所以說首山（省念禪師）就是大仰的後身無疑了。伸出的腳卻在縮回去的腳裡面，又有什麼奇怪的呢，溈仰宗之後會如此寥落。
汾陽昭（善昭禪師）、葉縣省（歸省禪師）、神鼎諲（蘊聰禪師）三位禪師的傳記
汾州太子院的善昭禪師，出生于太原俞氏家族。他器宇深沉，寡言少語，具有大智慧。年少時失去了母親，生活孤苦，非常不喜歡世俗之事，於是剃髮出家，受了具足戒。他拄著枴杖，四處漂泊，所到之處從不稍作停留觀賞。他說：『從前的先賢們四處遊歷，正是因為聖人的心意還沒有通達，所以才奔波勞碌，做出決斷和選擇罷了，並不是爲了欣賞山水。』他先後參訪了七十一位善知識，最後來到首山。他問首山（省念禪師）百丈卷席的意旨是什麼。首山說：『龍袖拂開，全體顯現。』他進一步問道：『老師您的意思是？』首山說：『象王行走的地方，狐貍的軌跡就消失了。』於是他大悟，拜謝起身說：『萬古碧潭，空中的月亮，再三撈取才應該知道。』有人問他：『見到什麼道理，就如此肯定自己？』他說：『正是我放下身命的地方。』從此他隱居在襄陽和沔陽一帶。每次郡守都想用名剎來竭力邀請他，前後邀請了八次，他都堅決地臥床不起。等到首山圓寂后，西河的僧人和俗人，同心協力地寫了奏章，派遣沙門契聰，請善昭禪師住持汾州太子院。當時善昭禪師正在閉關。契聰推開門闖了進去，用大義責備他說：『佛法是大事，隱退是小節。風穴（延沼禪師）擔心應驗讖語，憂慮宗旨墜落泯滅。幸好有先
【English Translation】 English version He was sixty-seven years old, and lived day by day with old age and illness. This year, remember what to do next year; next year, remember what happened today. On this day of next year, he ascended the seat to bid farewell to the assembly, saying: 'A silver world, a golden body, sentient beings and insentient things share the same truth. When light and darkness disappear, nothing is illuminated, just as the sun reveals its entire body after noon.' After speaking, he sat peacefully. He passed away as the sun was setting. After cremation, five-colored relics were obtained, and a pagoda was built at Shoushan (Mount Shou).
A commentary says: When Da'ang (Huiji Chan Master) was questioned by Weishan (Lingyou Chan Master) about the prophecy, Weishan repeatedly pressed him. Da'ang remained silent for a long time before saying: 'Dedicate this body and mind to the endless realms, and this is called repaying the Buddha's kindness.' This implies overstepping one's bounds. Therefore, it is undoubtedly that Shoushan (Sheng Nian Chan Master) is the reincarnation of Da'ang. The extended foot is within the retracted foot, so what is strange about the decline of the Weiyang (Isan-Reiyo) school?
Biographies of Chan Master Fen Yang Zhao (Shan Zhao), Chan Master Yexian Sheng (Gui Sheng), and Chan Master Shending Yin (Yun Cong)
Chan Master Shan Zhao of Taizi (Crown Prince) Monastery in Fenzhou, was born into the Yu family of Taiyuan. He was profound in his understanding and taciturn, possessing great wisdom. He lost his mother at a young age, lived a lonely life, and greatly disliked worldly affairs. Therefore, he shaved his head and became a monk, receiving the full precepts. He wandered around with a staff, never stopping to admire the scenery. He said: 'The virtuous predecessors of the past traveled around precisely because the mind of the sages had not yet been understood, so they rushed about, making decisions and choices, not for the sake of enjoying the mountains and rivers.' He visited seventy-one good teachers, and finally arrived at Shoushan. He asked Shoushan (Sheng Nian Chan Master) about the meaning of Baizhang rolling up the mat. Shoushan said: 'The dragon's sleeve is brushed open, and the whole is revealed.' He further asked: 'What is your meaning, teacher?' Shoushan said: 'Where the elephant king walks, the fox's tracks disappear.' Thereupon, he had a great enlightenment, bowed and said: 'The ancient blue pool, the moon in the empty sky, only after repeatedly scooping should one know.' Someone asked him: 'What principle did you see that made you so sure of yourself?' He said: 'It is precisely the place where I let go of my life.' From then on, he lived in seclusion in the areas of Xiangyang and Mianyang. Each time the prefect wanted to use famous monasteries to invite him with all his might, inviting him eight times in total, but he firmly refused to get out of bed. After Shoushan passed away, the monks and laypeople of Xihe, with one heart, wrote a memorial, sending the monk Qicong to invite Chan Master Shan Zhao to reside at Taizi Monastery in Fenzhou. At that time, Chan Master Shan Zhao was in retreat. Qicong pushed open the door and barged in, rebuking him with great righteousness, saying: 'The Dharma is a great matter, seclusion is a small matter. Fengxue (Yanzhao Chan Master) is worried about the prophecy coming true, and worried about the decline and extinction of the school. Fortunately, there is a pre-
師。先師棄世。汝有力荷擔如來大法者。今何時。欲安眠哉。師起握聰手曰。非公不聞此語。趨辦嚴吾行矣。既至。燕坐一榻。足不越閫者三十年。天下仰曰汾陽。而不敢名。一日上堂謂眾曰。汾陽門下有西河。師子當門踞坐。但有來者即便咬殺。有何方便。入得此門。見得此人。若見此人者。堪與祖佛為師。不見此人。儘是立地死漢。如今還有人入得么。快須入取免負平生。不是龍門客。切忌遭點額。那個是龍門客。一齊點下。舉起拄杖曰。速退速退。珍重。並汾地苦寒。師罷夜參。有異僧振錫至。謁師曰。會中有大士六人。奈何不說法。言訖升空而去。師密記以偈曰。胡僧金錫光。請法到汾陽。六人成大器。勸請為敷揚。時楚圓守芝。號上首。叢林知名。龍德府尹李侯。與師有舊。虛承天致之。使三反不赴。使者受罰。復至曰。必欲得師俱往。不然有死而已。師笑曰。老病業已不出院。借往當先后之。何必俱耶。使者曰。師諾則先後唯所擇。昭令設饌。且俶裝曰。吾先行矣。停箸而化。有侍者出衆曰。和尚到處。某甲即到。亦立化歸。
省禪師。住葉縣廣教院。冀州賈氏子也。弱冠依易州保壽院。出家受具。后遊方。參首山。山一日舉竹篦問曰。喚作竹篦即觸。不喚作竹篦即背。喚作甚麼。師掣得擲地上曰
【現代漢語翻譯】 現代漢語譯本： 師（指禪宗的老師）。先師（指之前的老師）已經去世。你們這些有能力承擔如來大法的人，現在是什麼時候了？還想安睡嗎？師起身握住聰的手說：『如果不是您，我不會聽到這些話。』於是趕緊準備行裝。到達后，他獨自靜坐在禪榻上，三十年足不出戶。天下人都敬仰他，稱他為汾陽（指這位老師），但不敢直呼其名。一天，他在法堂上對眾人說：『汾陽門下有西河的獅子，守在門口踞坐，只要有人來就咬死。有什麼方法可以進入這道門，見到這個人？如果見到這個人，就可以做祖師和佛的老師。如果見不到這個人，就都是站著等死的凡夫俗子。現在還有人能進入這道門嗎？快點進入，免得辜負一生。不是龍門客，切記不要被點額。』哪個是龍門客？一齊點下去！舉起拄杖說：『快退！快退！珍重！』并州和汾州一帶苦寒。老師結束夜參后，有位奇異的僧人拄著錫杖來拜見老師，說：『法會中有六位大士，為什麼不為他們說法呢？』說完就升空而去。老師默默記下這件事，並作偈語說：『胡僧的金錫杖閃閃發光，前來汾陽請法。六人將成大器，勸請老師為他們宣揚佛法。』當時，楚圓守芝禪師，號稱上首，在叢林中很有名。龍德府尹李侯，與老師有舊交，派虛承天去請他，去了三次都沒請到。使者受到責罰，再次前往說：『一定要請老師一起去，不然我就只有死路一條。』老師笑著說：『我年老多病，已經不出院了，借我前往，當先后都可以，何必一起去呢？』使者說：『老師答應了，先後就由您選擇。』於是昭令設宴，並且準備行裝說：『我先走了。』放下筷子就圓寂了。有位侍者從人群中走出來說：『和尚到哪裡，我就到哪裡。』也立刻站著圓寂了。
省禪師，住在葉縣廣教院，是冀州賈氏的兒子。年輕時依止易州保壽院出家受戒。後來遊歷四方，參拜首山。首山有一天舉起竹篦問：『如果說是竹篦就違背了，如果說不是竹篦也違背了。那你說是什麼？』省禪師一把奪過竹篦扔在地上說：
【English Translation】 English version: Master (referring to a Zen teacher). The former master (referring to the previous teacher) has already passed away. You who have the ability to shoulder the great Dharma of the Tathagata, what time is it now? Do you still want to sleep? The master got up and held Cong's hand, saying, 'If it weren't for you, I wouldn't have heard these words.' Then he hurriedly prepared his luggage. After arriving, he sat alone in meditation on the zen couch, not stepping out of the courtyard for thirty years. Everyone in the world admired him and called him Fen-yang (referring to this teacher), but dared not call him by his given name. One day, he said to the assembly in the Dharma hall: 'Under the gate of Fen-yang is the lion of Xi-he, sitting and guarding the door, biting to death anyone who comes. What method can be used to enter this gate and see this person? If you see this person, you can be a teacher of the ancestors and Buddhas. If you don't see this person, you are all standing dead men. Is there anyone who can enter this gate now? Hurry up and enter, lest you waste your life. If you are not a guest of the Dragon Gate, be careful not to be marked on the forehead.' Which one is a guest of the Dragon Gate? Mark them all down! Raising his staff, he said, 'Retreat quickly! Retreat quickly! Take care!' The area of Bing and Fen is bitterly cold. After the teacher finished the night meditation, a strange monk came with a tin staff to pay respects to the teacher, saying, 'There are six great beings in the assembly, why don't you preach the Dharma for them?' After saying this, he ascended into the air and left. The teacher silently noted this event and composed a verse, saying, 'The Hu monk's golden tin staff shines brightly, coming to Fen-yang to request the Dharma. Six people will become great vessels, urging the teacher to propagate the Dharma for them.' At that time, Zen Master Chu-yuan Shou-zhi, known as the chief disciple, was very famous in the sangha. Li Hou, the prefect of Long-de Prefecture, had an old friendship with the teacher and sent Xu Cheng-tian to invite him, but he did not succeed after three attempts. The messenger was punished and went again, saying, 'I must invite the teacher to go together, otherwise I will only have a dead end.' The teacher smiled and said, 'I am old and sick and no longer leave the monastery. Let me go, either before or after, why must we go together?' The messenger said, 'If the teacher agrees, you can choose either before or after.' So Zhao ordered a feast to be prepared and prepared his luggage, saying, 'I will go first.' He passed away after putting down his chopsticks. A attendant came out from the crowd and said, 'Wherever the monk goes, I will go.' He also immediately passed away while standing.
Zen Master Sheng, lived in Guang-jiao Monastery in Ye County, and was the son of the Jia family of Ji Prefecture. When he was young, he relied on Bao-shou Monastery in Yi Prefecture to become a monk and receive the precepts. Later, he traveled around and visited Shou-shan. One day, Shou-shan raised a bamboo whisk and asked, 'If you call it a bamboo whisk, you contradict it; if you don't call it a bamboo whisk, you also contradict it. What do you call it?' Zen Master Sheng snatched the bamboo whisk and threw it on the ground, saying.
。是甚麼。山曰。瞎。師于言下豁然頓悟。浮山遠公。其得法子也。
洪諲者。生扈氏。襄水人。自受首山印記。隱衡岳三生藏。有湘陰男子來游。即師室見師。氣貌閑靜。一缽掛壁。莫能親疏。愛之忘去。謂曰。師寧甘長客於人。亦欲住山乎。家神鼎下鄰寺。乃吾世植福之地。久無住持者。可俱往。師笑曰。喏。乃以己馬䭾師還。十年始成叢席。一朽床為說法座。甘枯淡。無倫比。僧契嵩。少時游焉。師坐堂上受其展。指庭下兩小甕。詫曰汝來。乃其時。寺始有醬食矣。明日將粥。一力挾筐。取物投僧缽中。嵩睨上下。有即呾嚼者。有置之自若者。嵩袖之下堂。出以觀。皆碎餅餌。問諸耆老。曰。此寺自來不煮粥。脫有檀越請應供。諲次第撥僧赴之。祝令𢹂干殘者。歸納庫下。碎焙之。均而分俵。以當面也。堂頭言汝來。適丁其時。良然。嵩大驚止此。已見諲老平生爾。他具燈錄。
系曰。頌古自汾陽始。觀其頌布毛公案。曰。侍者初心慕勝緣。辭師擬去學參禪。鳥窠知是根機熟。吹毛當下獲心安。與胡僧金錫光偈。看他吐露。終是作家。真寔宗師一拈一舉。皆從性中流出。殊不以攢華疊錦為貴也。
谷隱聰．廣慧璉二師傳
禪師。諱蘊聰。廣州張氏子。初參百丈恒。不契。乃見首山。問
【現代漢語翻譯】 現代漢語譯本： 『是甚麼』（是什麼）。山曰：『瞎』（瞎）。師于言下豁然頓悟。浮山遠公（浮山遠禪師），是他的得法弟子。
洪諲（洪諲禪師），生於扈氏，襄水人。自從接受首山（首山省念禪師）的印可后，隱居衡岳三生藏。有湘陰的男子來遊玩，到禪師的住所拜見他，見他氣度安閑平靜。一個缽掛在墻上，不與人親近也不疏遠。男子喜愛他，忘了離去，對他說：『禪師您是甘願長期做客於人，還是想住在山上呢？我家在神鼎山下鄰近寺廟，是我家世代植福的地方，很久沒有住持了，可以一起去。』禪師笑著說：『好。』於是用自己的馬馱著禪師回去。十年後才建成叢林道場，用一張朽壞的床作為說法座，生活甘於清苦平淡，無與倫比。僧人契嵩（契嵩禪師），年輕時來遊玩，禪師坐在堂上接受他的禮拜，指著庭下兩個小甕，驚異地說：『你來，正趕上時候。』那時寺里才開始有醬可以吃了。第二天準備粥，一個人用力挾著筐，取東西投到僧人的缽中。契嵩斜眼看著，有立刻咀嚼的，有置之不理的。契嵩拿著袖子下了堂，拿出來看，都是碎餅餌。問那些老人們，說：『這個寺廟向來不煮粥，如果遇到檀越請應供，洪諲禪師依次安排僧人前去，囑咐他們把帶回來的干殘食物，收到庫下，搗碎焙乾，均勻地分發，用來充當麵食。』堂頭說『你來，正趕上時候』，確實如此。契嵩非常驚訝，到這裡，已經看見洪諲老禪師的平生了。其他事蹟記載在燈錄中。
系曰：頌古從汾陽（汾陽善昭禪師）開始，看他頌布毛公案，說：『侍者初心慕勝緣，辭師擬去學參禪。鳥窠知是根機熟，吹毛當下獲心安。』與胡僧金錫光偈，看他吐露，終究是作家。真正實在的宗師一拈一舉，都從自性中流出，特別不以堆砌辭藻為貴。
谷隱聰（谷隱蘊聰禪師）、廣慧璉（廣慧懷璉禪師）二位禪師的傳記
禪師，法諱蘊聰，廣州張氏之子。最初參訪百丈恒（百丈懷海禪師的法嗣），不契合。於是去拜見首山（首山省念禪師），問道：
【English Translation】 English version: 『What is it?』 The mountain said, 『Blind.』 The master suddenly attained enlightenment upon hearing this. Fushan Yuan Gong (Zen Master Fushan Yuan), was his Dharma heir.
Hong Yin (Zen Master Hong Yin), was born in the Hu clan, a native of Xiangshui. Since receiving the seal of approval from Shoushan (Zen Master Shoushan Xingnian), he lived in seclusion at Hengyue Sanshengzang. A man from Xiangyin came to visit and went to the Zen master's residence to see him, finding him with a calm and peaceful demeanor. A single bowl hung on the wall, neither intimate nor distant. The man admired him and forgot to leave, saying, 『Zen Master, are you willing to be a long-term guest of others, or do you want to live on the mountain? My home is near a temple below Mount Shending, a place where my family has planted blessings for generations, and it has been without a resident abbot for a long time. We can go together.』 The Zen master smiled and said, 『Okay.』 So he used his own horse to carry the Zen master back. It took ten years to establish a monastic community, using a dilapidated bed as a Dharma seat, living a life of simplicity and plainness, unparalleled. The monk Qi Song (Zen Master Qi Song), visited when he was young. The Zen master sat in the hall and accepted his bow, pointing to two small urns in the courtyard, and said in surprise, 『You have come at just the right time.』 It was then that the temple began to have sauce to eat. The next day, porridge was prepared, and a person forcefully carried a basket, taking things and throwing them into the monks' bowls. Qi Song glanced around, some immediately chewed, others ignored it. Qi Song took his sleeve and went down the hall, took it out to look, and they were all broken cakes and pastries. He asked the elders, who said, 『This temple has never cooked porridge. If there are patrons who invite for offerings, Zen Master Hong Yin arranges for the monks to go in order, instructing them to collect the dry and leftover food they bring back, store it in the warehouse, crush it, bake it, and distribute it evenly, to serve as flour.』 The hall leader said, 『You have come at just the right time,』 which was indeed the case. Qi Song was very surprised, and at this point, he had already seen the life of the old Zen Master Hong Yin. Other deeds are recorded in the lamp records.
It is said: Praising the ancients began with Fenyang (Zen Master Fenyang Shanzhao). Looking at his praise of the case of Bu Mao Gong, he said: 『The attendant initially admired the superior conditions, bidding farewell to the master, intending to go and study Zen. The bird's nest knew that the roots and potential were ripe, and with a single blow, he immediately obtained peace of mind.』 Looking at his verse with the foreign monk Jin Xiguang, seeing his expression, he is ultimately a master. A truly authentic master, with every touch and every move, flows from his own nature, and does not value piling up flowery language.
Biographies of Zen Master Guyin Cong (Zen Master Guyin Yuncong) and Zen Master Guanghui Lian (Zen Master Guanghui Huailian)
The Zen master, whose Dharma name was Yuncong, was the son of the Zhang family of Guangzhou. He initially visited Baizhang Heng (Dharma heir of Zen Master Baizhang Huaihai), but did not find accord. So he went to see Shoushan (Zen Master Shoushan Xingnian) and asked:
勞人親到寶山空手回時如何。山曰。家家門前火把子。言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。后住襄州谷隱山。諸方稱谷隱聰云。達觀穎者。其克家子也。別具傳。
元璉禪師。泉州陳氏子。褊顱廣顙。瞻視凝遠。望見令人意消。參首山。山問近離何處。璉曰。漢上。山豎起拳曰。漢上還有這個么。曰這是甚麼碗鳴聲。山曰。瞎。璉曰。恰是拍一拍便出。他日又見。於火把子話下大悟云。某甲。不疑天下老和尚舌頭也。后出世汝州廣慧院。華嚴隆為嗣法上首。楊龜山大年。亦出師位下。有寄內翰李公書。敘師承本末云。
系曰。首山一把火。前燒谷隱。后燒廣慧。二老故得出頭光焰。又有二智嵩。一住三交。一住鐵佛。亦首山門下。皎皎者也。不及傳。
補續高僧傳卷第六 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第七
明吳郡華山寺沙門 明河 撰
習禪篇
宋 大陽玄傳
大陽禪師警玄。江夏張氏子也。其先蓋金陵人。仲父為沙門。號智通。住金陵崇孝寺。師往依之。年十九為大僧。聽圓覺。即能辯屈講者。講者嘆曰。是齒少而識卓如此。我所有何足益之。通知之。使令遊方。初謁梁山
【現代漢語翻譯】 現代漢語譯本：
『勞人』（指辛勤求道的人）親自來到寶山，卻空手而歸，這是怎麼回事？山（指首山禪師）說：『家家門前都有火把子。』（意指真理就在眼前，人人皆具佛性）『勞人』言下大悟。於是呈上偈語說：『我今年二十七，爲了求道曾經四處尋覓。今天歡喜地遇到了（真理），卻原來一直不相識。』後來他住在襄州谷隱山，各方都稱他為谷隱聰云，是達觀穎者，也是克家的後代。另有傳記記載他的事蹟。
元璉禪師，是泉州陳氏之子。他頭頂扁平，額頭寬闊，目光深邃而專注，令人望之意氣消沉。他參拜首山禪師。首山問：『你最近從哪裡來？』璉回答：『漢上。』首山豎起拳頭說：『漢上還有這個嗎？』璉說：『這是什麼碗鳴聲？』山說：『瞎！』璉說：『恰好是拍一拍就出來了。』（意指禪機一觸即發）他日再次拜見首山，在『火把子』的話頭下大悟，說：『我，不再懷疑天下老和尚的舌頭了。』（意指不再懷疑禪師們的教誨）後來他出任汝州廣慧院住持。華嚴隆是他的嗣法弟子中的佼佼者。楊龜山大年，也曾師從他。有寄給內翰李公的信，敘述了他的師承本末。
系曰：首山的一把火，前燒谷隱，后燒廣慧。兩位老禪師因此得以顯露頭角，光芒四射。還有二智嵩，一位住在三交，一位住在鐵佛，也是首山門下，都是皎皎之士。他們的事蹟沒有被詳細記載。
補續高僧傳卷第六 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第七
明吳郡華山寺沙門 明河 撰
習禪篇
宋 大陽玄傳
大陽禪師警玄，是江夏張氏之子。他的祖先是金陵人。他的叔父是沙門，法號智通，住在金陵崇孝寺。禪師前往依止他。十九歲時成為大僧，聽講《圓覺經》，就能駁倒講經者。講經者感嘆說：『這人年紀雖小，見識卻如此卓越。我所擁有的，對他又有什麼益處呢？』智通了解他的才能，就讓他去遊方參學。他最初拜訪了梁山。
【English Translation】 English version:
What is it like when a 『laborer』 (referring to someone diligently seeking the Way) personally arrives at the treasure mountain but returns empty-handed? The mountain (referring to Zen Master Shoushan) said: 『Every family has a torch in front of their door.』 (Meaning the truth is right before your eyes, everyone possesses Buddha-nature) The 『laborer』 had a great awakening upon hearing this. He then presented a verse saying: 『I am twenty-seven this year, I have sought the Way and searched everywhere. Today I am delighted to encounter it, but it turns out I have never recognized it.』 Later, he lived in Guyin Mountain in Xiangzhou, and all quarters called him Congyun of Guyin, a broad-minded and outstanding person, and also a descendant of the Ke family. There is another biography recording his deeds.
Zen Master Yuanlian was the son of the Chen family of Quanzhou. He had a flat head and a broad forehead, his gaze was deep and focused, causing people to feel dispirited upon seeing him. He visited Zen Master Shoushan. Shoushan asked: 『Where have you come from recently?』 Lian replied: 『Hanshang.』 Shoushan raised his fist and said: 『Is there still this in Hanshang?』 Lian said: 『What is this bowl-ringing sound?』 Shoushan said: 『Blind!』 Lian said: 『It just comes out with a clap.』 (Meaning the Zen opportunity is triggered instantly) He visited Shoushan again another day, and under the topic of 『torch,』 he had a great awakening, saying: 『I, no longer doubt the tongues of the old monks in the world.』 (Meaning no longer doubting the teachings of the Zen masters) Later, he became the abbot of Guanghui Monastery in Ruzhou. Huayan Long was the best among his Dharma heirs. Yang Guishan Danian also studied under him. There is a letter sent to Academician Li, narrating the origin and end of his lineage.
Commentary: Shoushan's torch burned Guyin first, and then Guanghui. The two old Zen masters were thus able to reveal their talents and shine brightly. There were also two Zhi Songs, one living in Sanjiao and one living in Tiefu, who were also disciples of Shoushan, and were both outstanding individuals. Their deeds were not recorded in detail.
Supplementary Biographies of Eminent Monks, Volume 6 Supplementary Collection of the Tripitaka, Volume 77, No. 1524, Supplementary Biographies of Eminent Monks
Supplementary Biographies of Eminent Monks, Volume 7
Compiled by Minghe, a Shramana of Huashan Monastery in Wujun, Ming Dynasty
Chapter on Practicing Zen
Song Dynasty, Xuanchuan of Dayang
Zen Master Jingxuan of Dayang was the son of the Zhang family of Jiangxia. His ancestors were from Jinling. His uncle was a Shramana, named Zhitong, who lived in Chongxiao Monastery in Jinling. The Zen Master went to rely on him. At the age of nineteen, he became a senior monk, and upon hearing the Yuanjue Sutra (Complete Enlightenment Sutra), he was able to refute the lecturer. The lecturer sighed and said: 『This person is young, but his knowledge is so outstanding. What benefit can I offer him?』 Zhitong understood his talent and sent him to travel and study. He first visited Liangshan.
觀禪師。問如何是無相道場。山指壁間觀音像曰。此是吳處士畫。師擬進語。山急索曰。此是有相。如何是無相者。於是悟旨于言下。拜起而侍。山曰。何不道取一句子。師曰。道即不辭。恐上紙墨。山笑曰。他日此語上碑去在。師獻偈呈解。山稱以為洞上之宗可倚。師亦自負。儕輩莫敢攀。一時聲名藉甚。山歿。出山至大陽。謁堅禪師。堅欣然。讓法席使主之。退處偏室。咸平庚子歲也。師神觀奇偉有威重。從兒稚中。即日一食。自以先德付受之重。足不逾限。脅不至席者。五十年。浮山遠公居眾時。嘗參師于大陽。師以臘高無可繼法之人。一日喟然謂遠曰。洞上一宗。如懸絲欲斷。惟汝興之。遠曰。有平侍者在。師以手指胸云。平此處不佳。又捏拇指叉中。示之云。伊向去當死於此。於是以皮履布裰付遠。囑令求人。以天聖五年七月十六日。升座辭眾。又三日作偈。寄王曙侍郎。偈曰。吾年八十五。修因至於此。問我歸何處。頂相終難睹。擲筆而化。遺囑云。瘞全身十年無難。當爲大陽山打供入塔。後果為平侍所戕。平亦坐是返俗。流浪無依。為虎所食。師言驗矣。遠受大命。得青華嚴。轉付履裰。嗣師法焉。
慈明圓禪師傳
石霜楚圓禪師。號慈明。汾陽嫡嗣也。生全州李氏。少為書生。年二十二
【現代漢語翻譯】 現代漢語譯本： 觀禪師問如何是無相道場（指不執著于外在形式的修行場所）。浮山（禪師名號）指著墻壁上的觀音像說：『這是吳處士畫的。』觀禪師正要說話，浮山急忙追問：『這是有相，如何是無相呢？』觀禪師於是立刻領悟了其中的真意，拜謝起身侍立一旁。浮山說：『何不也說一句？』觀禪師說：『說倒是可以，恐怕玷污了紙墨。』浮山笑著說：『將來這話可是要上碑的。』觀禪師獻上偈語來表達自己的理解，浮山稱讚他可以依靠，是洞山宗的繼承人。觀禪師也因此自負，同輩中沒有人敢與他相比，一時聲名大噪。浮山圓寂后，觀禪師離開浮山來到大陽，拜見堅禪師。堅禪師非常高興，要把住持的位子讓給他，自己退居到偏房。那是咸平庚子年。觀禪師神采奇偉，很有威嚴。從小就每天只吃一頓飯。因為自己肩負著先輩傳下來的重任，所以從不輕易越出範圍，五十年間睡覺時身體都不挨著蓆子。浮山遠公在寺里修行時，曾經去大陽拜見觀禪師。觀禪師因為年事已高，沒有可以繼承衣缽的人，有一天嘆息著對遠公說：『洞山一宗，就像懸著的絲線，快要斷了，只有你能振興它。』遠公說：『有平侍者在。』觀禪師用手指著胸口說：『平這個人此處不佳。』又捏著拇指在叉中比劃，示意說：『他將來會死在這裡。』於是把皮鞋和布袍交給遠公，囑咐他尋找合適的人。天聖五年七月十六日，觀禪師升座向大眾告別。又過了三天，作偈寄給王曙侍郎，偈語說：『我今年八十五，修行到此。問我歸向何處，頂相終究難以見到。』說完擲筆而逝。遺囑說：『埋葬全身十年沒有問題，應當為大陽山打齋供養，放入塔中。』後來果然被平侍者所殺害。平侍者也因此還俗，流浪無依，被老虎吃掉。觀禪師的話應驗了。遠公接受重任，得到青華嚴，轉交皮鞋和布袍，繼承了觀禪師的法脈。
慈明圓禪師傳
石霜楚圓禪師，號慈明，是汾陽善昭的嫡傳弟子。出生于全州李氏，年輕時是讀書人，二十二歲
【English Translation】 English version: Chan Master Guan asked, 'What is the formless Bodhimanda (a place of enlightenment free from attachment to external forms)?' Fushan (Chan Master's name) pointed to the Guanyin (Avalokiteśvara) image on the wall, saying, 'This was painted by Layman Wu.' As Chan Master Guan was about to speak, Fushan urgently pressed, 'This has form. What is formless?' Chan Master Guan immediately understood the true meaning, bowed, and stood in attendance. Fushan said, 'Why not say a phrase?' Chan Master Guan replied, 'Speaking is not difficult, but I fear soiling the paper and ink.' Fushan laughed and said, 'In the future, these words will be inscribed on a stele.' Chan Master Guan presented a verse to express his understanding, and Fushan praised him as someone who could be relied upon, a successor of the Caodong (Sōtō Zen) school. Chan Master Guan was also proud of this, and none of his peers dared to compare with him. For a time, his reputation was greatly enhanced. After Fushan passed away, Chan Master Guan left Fushan and went to Dayang, where he visited Chan Master Jian. Chan Master Jian was very pleased and offered him the position of abbot, retiring to a side room himself. This was in the year Gengzi of the Xianping era. Chan Master Guan had a remarkable and dignified appearance. From childhood, he ate only one meal a day. Because he bore the heavy responsibility passed down by his predecessors, he never easily overstepped the boundaries, and for fifty years, his body never touched the mat when sleeping. When Yuan Gong of Fushan was practicing in the temple, he once visited Chan Master Guan at Dayang. Chan Master Guan, because he was old and had no one to inherit his Dharma, sighed one day and said to Yuan Gong, 'The Caodong school is like a hanging thread, about to break. Only you can revive it.' Yuan Gong said, 'There is Attendant Ping.' Chan Master Guan pointed to his chest and said, 'Ping is not good here.' He then pinched his thumb in the fork of his fingers, indicating, 'He will die here in the future.' So he gave the leather shoes and cloth robe to Yuan Gong, instructing him to find a suitable person. On the sixteenth day of the seventh month of the fifth year of Tiansheng, Chan Master Guan ascended the seat to bid farewell to the assembly. Three days later, he wrote a verse and sent it to Vice Minister Wang Shu, saying, 'I am eighty-five years old, and I have cultivated to this point. If you ask me where I am going, the crown of my head is ultimately difficult to see.' After saying this, he threw down his pen and passed away. His will stated, 'Bury my whole body for ten years without any problems, and offerings should be made to Dayang Mountain and placed in the pagoda.' Later, he was indeed killed by Attendant Ping. Attendant Ping also renounced monastic life because of this, wandered aimlessly, and was eaten by a tiger. Chan Master Guan's words were fulfilled. Yuan Gong accepted the important task, obtained the Qinghua Yan, and passed on the shoes and robe, succeeding to Chan Master Guan's Dharma.
Biography of Chan Master Ciming Yuan
Chan Master Chuyuan of Shishuang, named Ciming, was the direct disciple of Fenyang Shanzhao. He was born into the Li family of Quanzhou. In his youth, he was a scholar, at the age of twenty-two
出家。母有賢行。使遊方。師連眉秀目。頎然豐碩。然忽繩墨。所至為老宿呵。以為少叢林。師柴崖而笑曰。龍象蹴踏。非驢所堪。嘗橐骨董箱。以竹杖荷之。游湘沔間。聞汾陽道望。遂與大愚谷泉瑯玡造焉。陽顧而默器之。經二年未許入室。每見必罵詬。或毀詆。諸方所訓。皆流俗鄙事。一夕訴曰。自至法席已再夏。不蒙指示。但增世俗塵勞念。歲月飄忽。己事不明。語未卒。陽熟視罵曰。是惡知識。敢裨販我。怒舉杖逐之。師擬伸救。陽掩師口。乃大悟曰。乃知臨濟道出常情。服役七年辭去。依唐明嵩公。嵩指會楊大年。因大年。復會李都尉。二公恨見之晚。館于齋中。日夕質疑智證。以為法友。久之辭還河東。省唐明。李公遣二僧訊師。師于書尾。畫雙足寫來僧名。以寄之。李作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。師以母老。南歸至筠州。首眾于洞山。時聰禪師居焉。先是。汾陽謂師曰。我遍參雲門兒孫。特以未見聰為恨。故師依止三年。乃游仰山。大年以書抵宜春太守黃宗旦。使請師出世。守虛南原致師。師不赴。旋特謁候守願行。守問其故。師曰。始為讓。今偶欲之耳。守大賢之。住三年。棄去省母。以白金為壽。母投金于地。罵曰。汝少行腳。負布橐去。今安得此物。吾望汝濟我
【現代漢語翻譯】 現代漢語譯本：
（某人）出家了。他的母親很有德行，讓他四處遊歷參學。這位禪師眉目清秀，身材高大魁梧，但行為卻不拘常規。他所到之處，常被老修行們呵斥，認為他缺乏叢林規矩。禪師在柴堆旁笑著說：『龍象奔騰踐踏，哪裡是驢子所能承受的？』他曾揹著裝滿古董的箱子，用竹杖挑著，在湘江、沔水一帶遊歷。聽說汾陽（汾陽善昭禪師）的道風很高，於是和大愚（大愚守芝禪師）、谷泉（谷泉宗杲禪師）、瑯玡（瑯玡慧覺禪師）一同去拜訪他。汾陽禪師看了他一眼，默默地覺得他是個可造之材。經過兩年，汾陽禪師還不允許他進入內室請教。每次見面，總是罵他，或者詆譭他。其他地方所傳授的，都是些庸俗淺薄的事情。一天晚上，（這位禪師）訴說道：『自從來到您的座下，已經過了兩個夏天，沒有得到您的指示，只是增加了世俗的煩惱。時間飛逝，自己的事情還沒有明白。』話還沒說完，汾陽禪師仔細地看著他，罵道：『你這個惡知識，竟敢來販賣我！』憤怒地舉起禪杖驅趕他。這位禪師想要上前解救，汾陽禪師摀住他的嘴。他這才大悟，說道：『原來臨濟宗的道風是超出常情的。』於是服侍了汾陽禪師七年，然後告辭離開，依止唐明嵩公。嵩公讓他去拜見楊大年（楊億），通過楊大年，又結識了李都尉。楊大年和李都尉都後悔相見太晚，把他安置在齋房中，日夜向他請教佛法，認為他是法友。過了很久，（這位禪師）告辭返回河東，去拜訪唐明嵩公。李都尉派了兩個僧人去問候他。禪師在回信的末尾，畫了兩隻腳，寫上前來僧人的名字，寄給李都尉。李都尉作偈說：『黑毫（指僧人）遠隔千里，金棺（指佛足）顯現雙足。人天都難以測度，珍重這位紅鬍子的禪師。』禪師因為母親年老，向南返回筠州，在洞山寺主持寺務。當時聰禪師住在那裡。此前，汾陽禪師對（這位禪師）說：『我遍參雲門宗的後代，特別遺憾沒有見到聰禪師。』所以（這位禪師）依止了聰禪師三年，然後遊歷仰山。楊大年寫信給宜春太守黃宗旦，讓他請（這位禪師）出山住持寺院。黃宗旦派人到南原去迎接禪師，禪師沒有答應。後來，（禪師）特地去拜訪黃宗旦，詢問他希望自己做什麼。禪師說：『開始是爲了推讓，現在偶爾想去罷了。』黃宗旦非常敬佩他，（禪師）在那裡住了三年，然後離開去探望母親，用白金給母親祝壽。母親把白金扔在地上，罵道：『你年輕時四處遊歷，揹著布袋走了。現在怎麼得到這些東西？我希望你能救濟我。』 English version:
(Someone) renounced the world. His mother, being virtuous, sent him on a pilgrimage. This Chan master had delicate eyebrows and bright eyes, a tall and robust figure, yet his behavior was unconventional. Wherever he went, he was often scolded by senior monks, who considered him lacking in monastic discipline. The Chan master smiled by the firewood pile and said, 'How can a donkey bear the trampling of dragons and elephants?' He once carried a box full of antiques, using a bamboo staff to carry it, traveling in the areas of the Xiang and Mian rivers. Hearing of the high reputation of Fenyang (Chan Master Shanzhao of Fenyang), he went to visit him together with Dayu (Chan Master Shouzhi of Dayu), Guquan (Chan Master Zonggao of Guquan), and Langye (Chan Master Huijue of Langye). Chan Master Fenyang glanced at him and silently considered him to be a promising talent. After two years, Chan Master Fenyang still did not allow him to enter the inner chamber for instruction. Every time they met, he would scold him or slander him. What was taught in other places was all vulgar and shallow matters. One evening, (this Chan master) complained, 'Since coming to your seat, two summers have passed, and I have not received your guidance, but only increased worldly troubles. Time flies, and my own affairs are still unclear.' Before he finished speaking, Chan Master Fenyang looked at him carefully and scolded, 'You evil friend, how dare you peddle me!' Angrily, he raised his staff to drive him away. This Chan master wanted to step forward to help, but Chan Master Fenyang covered his mouth. Only then did he have a great enlightenment, saying, 'Now I know that the style of the Linji school is beyond the ordinary.' So he served Chan Master Fenyang for seven years, then bid farewell and left, relying on Tang Mingsong. Master Song asked him to visit Yang Danian (Yang Yi), and through Yang Danian, he also met Military Commissioner Li. Yang Danian and Military Commissioner Li both regretted meeting him so late, and housed him in the study, asking him about the Dharma day and night, considering him a Dharma friend. After a long time, (this Chan master) bid farewell and returned to Hedong to visit Tang Mingsong. Military Commissioner Li sent two monks to inquire after him. The Chan master drew two feet at the end of the reply, wrote the names of the monks who came, and sent it to Military Commissioner Li. Military Commissioner Li composed a verse saying, 'Black hair (referring to the monk) is thousands of miles away, the golden coffin (referring to the Buddha's feet) shows two feet. Humans and gods are difficult to fathom, cherish this red-bearded Chan master.' Because his mother was old, the Chan master returned south to Junzhou and presided over the affairs of Dongshan Temple. At that time, Chan Master Cong lived there. Previously, Chan Master Fenyang had said to (this Chan master), 'I have visited all the descendants of the Yunmen school, and I especially regret not having met Chan Master Cong.' Therefore, (this Chan master) relied on Chan Master Cong for three years, and then traveled to Yangshan. Yang Danian wrote a letter to Huang Zongdan, the prefect of Yichun, asking him to invite (this Chan master) to come out of the mountain to preside over the temple. Huang Zongdan sent people to Nan Yuan to welcome the Chan master, but the Chan master did not agree. Later, (the Chan master) specially visited Huang Zongdan, asking him what he wanted him to do. The Chan master said, 'At first, it was to decline, but now I occasionally want to go.' Huang Zongdan greatly admired him, and (the Chan master) stayed there for three years, then left to visit his mother, using white gold to celebrate his mother's birthday. The mother threw the white gold on the ground and scolded, 'You traveled around when you were young, carrying a cloth bag. How did you get these things now? I hope you can help me.'
【English Translation】 He left home. His mother was virtuous and sent him on a pilgrimage. The master had delicate eyebrows and bright eyes, tall and robust, but suddenly unconventional. Wherever he went, he was scolded by the old monks, thinking he was young in the jungle. The master smiled at Chaiya and said, 'The dragon and elephant kick, not the donkey can bear.' He used to carry a bone box and carry it with a bamboo stick. He traveled between Xiang and Mian, and heard about Fenyang's reputation, so he went with Dayu Guquan Langya to create it. Yang Gu silently used it. After two years, he was not allowed to enter the room. Every time he saw him, he would scold him. Or slander. The training of all parties is vulgar and vulgar. One night he complained, 'Since I came to the Dharma seat, it has been two summers. I have not been instructed, but I have increased the worldly troubles. Years are fleeting, and my own affairs are unclear.' Before he finished speaking, Yang stared at him and scolded, 'This is an evil knowledge. Dare to sell me.' He raised his staff in anger and chased him away. The master intended to extend his rescue. Yang covered the master's mouth. Then he realized that Linji's Tao was out of the ordinary. He served for seven years and resigned. According to Tang Mingsong. Song pointed to Yang Danian. Because of Da Nian. He met Li Duwei again. The two men hated seeing each other late. He was housed in the Zhai. Day and night, he questioned Zhizheng. I thought it was a Dharma friend. After a long time, he resigned and returned to Hedong. Province Tang Ming. Li Gong sent two monks to ask the master. The master drew a pair of feet at the end of the book and wrote the names of the monks who came. To send it. Li made a verse saying. 'Black hair is more than a thousand miles away. The golden coffin shows double feet. People and gods are confused. Cherish the red-bearded Hu.' The master was old because of his mother. Returning south to Junzhou. The first crowd in Dongshan. Shi Cong Chan Master lived there. Before that, Fenyang said to the master, 'I have visited the descendants of Yunmen. I regret that I have not seen Cong.' Therefore, the master lived there for three years. Then travel to Yangshan. Da Nian wrote to Huang Zongdan, the prefect of Yichun. Make please the master to be born. Shou Xu Nan Yuan Zhi Shi. The master did not go. Xuan Te visited Hou Shou Yuan Xing. Shou asked why. The master said. 'I started to give way. Now I want to do it occasionally.' Shou Da Xian Zhi. Live for three years. Abandoned to visit his mother. Use white gold for longevity. The mother threw the gold on the ground. He scolded, 'You traveled around when you were young. Go with a cloth bag. How can I get this thing now? I hope you can help me.'
。反置我地獄耶。師色不怍。徐收之辭去。謁神鼎諲公。鼎首山高弟。望尊一時。衲子非人類精奇。無敢登其門者。住山三十年。門弟子氣吞諸方。師髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。鼎遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。鼎杖而出。顧見頎然。問曰。汾州有西河師子是否。師指其後。絕叫曰。屋倒矣。童子返走。鼎回顧相矍鑠。師地坐脫只履而視之。鼎老忘所問。又失師所在。師徐起整衣行。且語曰。見面不如聞名。遂去。鼎遣人追之。不可。嘆曰。汾陽乃有此兒耶。師自是名重叢林。適道吾虛席。郡移書。欲得大禪伯領之。鼎以師應召。法令嚴整。亡身為法者集焉。師之大機大用。不可思議。傳者謂。師以事事無礙行心。凡聖不能測。可為知言矣。水庵。謂尤侍郎延之曰。昔大愚慈明谷泉等。結伴參汾陽。河東苦寒。眾人憚之。惟慈明曉夕不憚。夜坐欲睡。則引錐自刺。嘆曰。古人為生死事大。不食不寢。我何人哉。乃縱荒逸。生無益於時。死無聞於後。是自棄也。及辭歸。汾陽嘆曰。楚圓今去。吾道東矣。次住福嚴。又移興化。嘗室中插劍一口。以草鞋一對。水一盆。置在劍邊。擬議者。師曰。喪身失命了也。便喝出。無有一人契者。其他玄言妙語。提唱宗乘。探旨者麻粟出焉。而
黃龍南楊岐會二人。最為上首。能世其家。以某年正月五日示寂。前是。李都尉遣使邀師曰。海內法友。唯師與楊大年耳。大年棄我而先。仆年來頓覺衰落。忍死以一見公。仍以書抵潭帥敦遣之。師惻然。與侍者舟而東下。舟中作偈曰。長江行不盡。帝里到何時。既得涼風便。休將㯭棹施。至京與李公會。月餘而李公歿。臨終畫一圓相。又作偈獻師。偈曰。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。師曰。如何是本來佛性。公曰。今日熱如昨日。隨聲便問。師臨行一句作么生。師曰。本來無質礙。隨處任方圓。公曰。晚來睏倦。更不答話。師曰。無佛處作佛。公於是泊然而逝。仁宗皇帝。尤留神空宗。聞李公化與師問答。嘉嘆久之。師哭之慟。臨壙而別。有旨賜官舟南還。中途謂侍者曰。我忽得風痹疾。視之口吻已喎斜。侍者以足頓地曰。當奈何平生呵佛罵祖。今乃爾。師曰。無憂為汝正之。以手整之如故。曰。而今而後。不鈍置汝。逾年而化。李公子。銘志其行於興化。全身塔于石霜。
系曰。達人出世。以開物成務。為心非自炫也。方師之受南原也。戢天際想于眉睫間。聊試吾道動靜何如。觀其初不赴。后自請行。進退躊躇。意可知矣。覺范云。慈明道。起臨
【現代漢語翻譯】 現代漢語譯本 黃龍南和楊岐會是（李都尉）最為推崇的首座弟子，能夠繼承他的事業。在某年正月五日圓寂。此前，李都尉派人邀請黃龍南禪師說：『海內佛法之友，只有您和楊大年（楊億，北宋文學家）了。大年拋下我先走了，我近年來頓感衰老，希望能夠忍著病痛見您一面。』並寫信給潭州的官員敦促他們送禪師前來。禪師感到悲憫，於是和侍者乘船東下。在船中作偈說：『長江之水流淌不盡，到達京城要到何時？如果能得到涼風的便利，就不要再使用船槳了。』到達京城后與李都尉相見。一個月后李都尉去世。臨終前畫了一個圓相，又作偈獻給禪師。偈語說：『世界沒有依靠，山河不能阻礙。大海如同微塵，須彌山可以容納芥子。拿起頭巾，解下腰帶。如果想尋找生死，就去問你的皮囊吧。』禪師問：『如何是本來佛性？』李都尉說：『今天熱得像昨天一樣。』禪師隨即追問：『禪師臨終一句作么生？』禪師說：『本來沒有質礙，隨處都可以是方圓。』李都尉說：『晚來睏倦，不再回答了。』禪師說：『無佛處作佛。』李都尉於是安然去世。仁宗皇帝特別留心佛學，聽聞李都尉去世前與禪師的問答，嘉獎贊嘆了很久。禪師哭得很悲痛，臨到墓穴前告別。皇帝下旨賜予官船送禪師南還。途中禪師對侍者說：『我忽然得了風痹的疾病。』侍者看他，發現他的口眼已經歪斜。侍者頓足說：『這可怎麼辦？您平生呵佛罵祖，現在竟然這樣！』禪師說：『不用擔心，我為你正過來。』用手整理，就恢復了原樣。說：『從今以後，不再怠慢你了。』過了一年禪師圓寂。李都尉的兒子，將禪師的生平行狀銘刻在興化，全身塔葬在石霜。
系曰：通達的人出世，以開創事物成就事業為心，不是爲了自我炫耀。當初禪師接受南原的邀請，將天際的思緒收斂在眉睫之間，姑且試試我的道行是動是靜如何。看他起初不答應，後來又自己請求前往，進退之間，心意是可以理解的。覺范說：慈明禪師說，起臨濟宗。
【English Translation】 English version Huanglong Nan and Yangqi Hui were the most esteemed senior disciples of (Prefect Li), capable of carrying on his work. He passed away on the fifth day of the first month of a certain year. Prior to this, Prefect Li sent a messenger to invite Chan Master Huanglong Nan, saying, 'Among Buddhist friends within the country, only you and Yang Danian (Yang Yi, a literary figure of the Northern Song Dynasty) remain. Danian has left me and passed away first. I have felt a decline in recent years and hope to endure the pain to see you once.' He also wrote a letter to the officials of Tanzhou, urging them to send the Chan Master. The Chan Master felt compassion and traveled east by boat with his attendant. In the boat, he composed a verse saying, 'The waters of the Yangtze River flow endlessly, when will I arrive in the capital? If I can get the convenience of the cool breeze, I will no longer use the oars.' After arriving in the capital, he met with Prefect Li. A month later, Prefect Li passed away. Before his death, he drew a circle and offered a verse to the Chan Master. The verse said, 'The world has no reliance, mountains and rivers cannot hinder. The ocean is like a speck of dust, Mount Sumeru can contain a mustard seed. Pick up the headscarf, untie the belt. If you want to find life and death, ask your skin bag.' The Chan Master asked, 'What is the original Buddha-nature?' Prefect Li said, 'Today is as hot as yesterday.' The Chan Master then asked, 'What is the Chan Master's final word?' The Chan Master said, 'Originally there is no obstruction, everywhere can be square or round.' Prefect Li said, 'I am tired and sleepy tonight, and will not answer any more questions.' The Chan Master said, 'Where there is no Buddha, create a Buddha.' Prefect Li then passed away peacefully. Emperor Renzong was particularly attentive to Buddhism and, upon hearing the questions and answers between Prefect Li and the Chan Master before his death, praised and admired them for a long time. The Chan Master cried very sadly and bid farewell before the tomb. The emperor issued an edict to grant an official boat to send the Chan Master back south. On the way, the Chan Master said to his attendant, 'I suddenly contracted wind-paralysis disease.' The attendant looked at him and found that his mouth and eyes were already crooked. The attendant stamped his feet and said, 'What should we do? You usually scold the Buddha and revile the patriarchs, but now you are like this!' The Chan Master said, 'Don't worry, I will correct it for you.' He straightened it with his hand, and it returned to its original state. He said, 'From now on, I will not neglect you.' A year later, the Chan Master passed away. Prefect Li's son inscribed the Chan Master's life and deeds in Xinghua, and his whole body was buried in a pagoda in Shishuang.
It is said: A person who is enlightened comes into the world with the intention of creating things and accomplishing careers, not to show off. When the Chan Master accepted the invitation of Nan Yuan, he restrained the thoughts of the horizon between his eyebrows and eyelashes, and tried to see how my Tao is moving or static. Seeing that he did not agree at first, and then asked to go by himself, the intention between advance and retreat can be understood. Juefan said: Chan Master Ciming said, starting the Linji sect.
濟于將仆。而平昔廓落乃如此。微神鼎。則亦谷泉流也。雖然。狂奴故態。特師之寓言耳。真面目。豈無知音者哉。然神鼎固長者。難及也。
大愚芝．法華舉．瑯玡覺傳
禪師。名守芝。太原王氏子。少棄家。于潞州承天寺試法華得度。為大僧。講金剛般若。名滿三河。時汾陽禪望大振。竊疑之往觀焉。同參者。慈明瑯玡等數人。服誠陽室。遂受印可。南遊住高安。大愚上堂。嘗舉汾陽十智同真話曰。先師云要識是非面目現在也。大省力後生。晚學刺頭。向言句里。貪著義味。如驢䑛尿處。棒打不回。蓋為不廣求知識。遍歷門風。多是得一言半句。便點頭嚥唾。道已了辦上座。大有未穩當處在。上堂大眾集定乃曰。現成公案也。是打揲不辦便下座。慈明。有善侍者。號稱明眼。聞師之風。自石霜至大愚入室。師趯出履一隻。善退身而立。師俯取履。善輒踏倒。師起面壁。以手點津。連畫其壁三。善瞠立其後。師旋轉以履打。至法堂。善曰。與么為人瞎卻一城人眼在。會中有僧。日誦金剛經一百遍。師令侍者喚至。問曰。聞汝日誦金剛經一百遍。是否。曰不敢。師曰。汝曾究經意否。汝但日誦一遍。參究佛意。若一句下悟去。如飲海水一滴。便知百川之味。僧如教。一日誦至應如是知如是見如是信。解不
【現代漢語翻譯】 現代漢語譯本：
（我）將要像僕人一樣疲憊不堪了。而往昔的曠達灑脫竟然是這樣（一去不復返）。如果沒有神鼎（指神鼎洪諲禪師），（我）也就如同山谷中的泉水般流逝了。雖然如此，（我）狂放不羈的舊習，不過是效仿老師（指汾陽善昭禪師）的寓言罷了。真正的面目，難道就沒有知音了嗎？然而神鼎（指神鼎洪諲禪師）確實是位德高望重的長者，難以企及啊。 大愚芝（大愚守芝禪師）。法華舉（《法華經》的典故）。瑯玡覺傳（瑯玡慧覺禪師的傳記）。 禪師，名守芝（Shouzhi），是太原王氏的子弟。年輕時就離開了家，在潞州承天寺通過了《法華經》（Fahua）的考試而出家。成為大僧后，講解《金剛般若》（Jin gang banruo），名聲傳遍三河地區。當時汾陽（指汾陽善昭禪師）的禪風聲望大振，（守芝禪師）私下裡懷疑他，前去觀察。一同參學的，有慈明（Ciming）、瑯玡（Langya）等幾個人。誠心誠意地在汾陽善昭禪師的門下，於是得到了印可。後來南遊，住在高安。大愚（指大愚守芝禪師）上堂說法時，曾經舉汾陽（指汾陽善昭禪師）的『十智同真話』說：『先師（指汾陽善昭禪師）說，要認識是非的面目，現在就在眼前。』（這）大大節省了後生晚輩的力氣。晚輩學人像刺猬一樣，在言語語句里，貪戀執著于義理滋味，如同驢子舔尿一樣，用棒子打都不能回頭。這是因為不廣泛地尋求知識，遍訪各家門風。大多是得到一言半句，便點頭嚥唾，說自己已經了辦。上座們，（你們）還有很多不穩妥的地方啊！上堂時，大眾聚集完畢，（大愚守芝禪師）便說：『現成的公案啊！』（如果）是打疊不乾淨，便下座了。慈明（Ciming），有個很能幹的侍者，號稱明眼。聽說了（大愚守芝禪師）的風範，從石霜（Shishuang）來到大愚（Dayu），進入方丈室。禪師（指大愚守芝禪師）踢出一隻鞋子，（這個）侍者退身站立。禪師（指大愚守芝禪師）彎腰去撿鞋子，（這個）侍者立刻把鞋子踢倒。禪師（指大愚守芝禪師）起身面壁，用手點著唾沫，連續在墻壁上畫了三次。侍者瞪大眼睛站在他的身後。禪師（指大愚守芝禪師）轉過身來用鞋子打他，一直打到法堂。侍者說：『像這樣為人，要瞎掉一城人的眼睛啊！』集會中有個僧人，每天誦讀《金剛經》（Jin gang jing）一百遍。禪師（指大愚守芝禪師）讓侍者叫他來，問道：『聽說你每天誦讀《金剛經》（Jin gang jing）一百遍，是這樣嗎？』（僧人）回答說：『不敢當。』禪師（指大愚守芝禪師）說：『你曾經研究過經文的含義嗎？你只要每天誦讀一遍，參究佛的意旨。如果在一句話下領悟了，就像飲用海水一滴，便知道百川的味道。』僧人按照（禪師的）教導去做。一天誦讀到『應如是知，如是見，如是信，解不』
【English Translation】 English version:
(I) am about to be as exhausted as a servant. And the former magnanimity and detachment are now like this (gone forever). If it weren't for the presence of Shinding (referring to Chan Master Hongyin of Shinding), (I) would have flowed away like a stream in the valley. Even so, my old habit of being wild and unrestrained is just an allegory imitating the teacher (referring to Chan Master Shanzhao of Fenyang). Is there truly no one who understands my true face? However, Shinding (referring to Chan Master Hongyin of Shinding) is indeed a virtuous elder, difficult to reach. Dayu Zhi (Chan Master Shouzhi of Dayu). Fahua Ju (a reference to the 'Lotus Sutra'). Langya Jue Zhuan (the biography of Chan Master Huijue of Langya). The Chan master, named Shouzhi, was a descendant of the Wang family of Taiyuan. He left home at a young age and became a monk at Chengtian Temple in Luzhou after passing the 'Lotus Sutra' (Fahua) examination. After becoming a senior monk, he lectured on the 'Diamond Sutra' (Jin gang banruo), and his reputation spread throughout the Sanhe region. At that time, the Chan style of Fenyang (referring to Chan Master Shanzhao of Fenyang) was flourishing, and (Chan Master Shouzhi) secretly doubted him and went to observe. Among those who studied together were Ciming, Langya, and several others. He sincerely stayed under Chan Master Shanzhao of Fenyang, and thus received his approval. Later, he traveled south and resided in Gaoan. When Dayu (referring to Chan Master Shouzhi of Dayu) gave a Dharma talk, he once cited Fenyang's (referring to Chan Master Shanzhao of Fenyang) 'Ten Wisdoms Same as Truth' saying: 'The former teacher (referring to Chan Master Shanzhao of Fenyang) said, 'If you want to recognize the face of right and wrong, it is right before your eyes.'' (This) greatly saves the effort of later generations. Later learners, like hedgehogs, cling to the taste of meaning in words and phrases, like a donkey licking urine, and cannot turn back even when beaten with a stick. This is because they do not widely seek knowledge and visit various schools. Most of them get a word or half a sentence, and then nod and swallow, saying that they have already finished. Assembly members, (you) still have many unstable points! When the assembly gathered completely for the Dharma talk, (Chan Master Shouzhi of Dayu) said: 'A ready-made case!' (If) it is not properly handled, then I will step down from the seat. Ciming had a capable attendant, known as 'Clear Eyes.' Having heard of (Chan Master Shouzhi of Dayu)'s reputation, he came from Shishuang to Dayu and entered the abbot's room. The Chan master (referring to Chan Master Shouzhi of Dayu) kicked out a shoe, and (this) attendant stepped back and stood. The Chan master (referring to Chan Master Shouzhi of Dayu) bent down to pick up the shoe, and (this) attendant immediately kicked the shoe over. The Chan master (referring to Chan Master Shouzhi of Dayu) got up and faced the wall, pointing at the wall with saliva three times in a row. The attendant stood behind him with wide eyes. The Chan master (referring to Chan Master Shouzhi of Dayu) turned around and hit him with the shoe, all the way to the Dharma hall. The attendant said: 'To act like this will blind the eyes of the people in the whole city!' In the assembly, there was a monk who recited the 'Diamond Sutra' (Jin gang jing) one hundred times every day. The Chan master (referring to Chan Master Shouzhi of Dayu) asked the attendant to call him and asked: 'I heard that you recite the 'Diamond Sutra' (Jin gang jing) one hundred times every day, is that so?' (The monk) replied: 'I dare not claim that.' The Chan master (referring to Chan Master Shouzhi of Dayu) said: 'Have you ever studied the meaning of the sutra? You only need to recite it once a day and contemplate the Buddha's intention. If you understand it in one sentence, it is like drinking a drop of seawater and knowing the taste of all the rivers.' The monk did as (the Chan master) instructed. One day, he recited to 'One should know thus, see thus, believe thus, understand not?'
生法相處。遂以白師。師遽指床前狗子云。狗子聻。僧無語。師便打出。作偈曰。砂里無油事可哀。翠巖嚼飯餵嬰孩。一朝好惡知端的。始覺從前滿面灰。稱者謂。師作偈絕精峭。此蓋其一斑云。嘉祐初示寂。塔于西山。云峰悅公。師之真子。別有傳。
法華舉禪師。汾陽嗣也。初住龍舒法華寺。后移居白雲海會焉。為人精嚴諒直。飽參。汾陽特稱之。一錫出並汾。所至披靡。謁公安遠公。逗青松黃葉之機。于福昌善處。逞琢句調琴之辯。又謁延壽賢。大愚芝公。夾山真首座。慈明棲賢諟。雪竇顯。五祖戒公。瑯玡覺。西湖西峰庵主。主。明招位下傑出者也。有偈云。絕頂西峰路。峻機誰敢當。超然凡聖外。瞥隔兩重光。師至。問曰。如何是兩重光。曰。月從東出。日向西沒。師曰。庵主未見明招時如何。曰。滿盞油難盡。進曰。見后如何。曰。多心易得干。師機辯。如雷砰電射。不可把玩。諸方畏服。號舉道者。上堂。釋迦不出世。達么不西來。佛法遍天下。談玄口不開。至哉斯言。達古今一貫也。嘗曰。僧家以寂住為本。豈可觀州獵縣。看山門景緻過時耶。覺范稱之。如薛仁貴著白袍。西平王著錦帽。真勇於道者也。年七十餘。始歿。塔于海會。
瑯玡山慧覺禪師者。西洛人也。父為衡陽太守。死於
【現代漢語翻譯】 現代漢語譯本 僧人請教什麼是『生法相處』（一切事物生起和存在的狀態）。翠巖禪師便問：『狗子還有佛性嗎？』僧人無言以對。翠巖禪師便將他打出門外，並作偈說：『砂里無油事可哀，翠巖嚼飯餵嬰孩。一朝好惡知端的，始覺從前滿面灰。』（就像在沙子里榨油一樣可悲，就像翠巖禪師嚼碎飯餵養嬰兒。一旦明白了什麼是好什麼是壞，才發覺從前滿面灰塵。形容以前的迷惑）評論者說，翠巖禪師作偈非常精妙，這只是其中一例。嘉祐年間圓寂，塔在西山。云峰悅公是翠巖禪師的真傳弟子，另有傳記。
法華舉禪師，是汾陽善昭的嗣法弟子。最初住在龍舒法華寺，後來移居白雲海會。為人精嚴正直，飽參禪機，汾陽善昭特別稱讚他。他遊方各地，所到之處無不折服。拜訪公安遠禪師，領悟了青松黃葉的禪機。在福昌善處，展現了琢句調琴的辯才。又拜訪了延壽賢、大愚芝、夾山真首座、慈明棲賢諟、雪竇顯、五祖戒公、瑯玡覺、西湖西峰庵主。是明招禪師門下傑出的人物。有偈說：『絕頂西峰路，峻機誰敢當。超然凡聖外，瞥隔兩重光。』（在絕頂西峰的路上，高峻的禪機誰敢擔當？超然于凡聖之外，稍微一瞥便隔開了兩重光芒。）禪師到后，問道：『如何是兩重光？』庵主說：『月從東出，日向西沒。』禪師說：『庵主未見明招時如何？』庵主說：『滿盞油難盡。』（滿滿一盞油難以用盡。）禪師進一步問：『見后如何？』庵主說：『多心易得干。』（心思太多容易枯竭。）禪師的機鋒辯才，如雷霆閃電般迅猛，不可捉摸。諸方禪林都畏懼佩服，號稱舉道者。上堂說法時說：『釋迦牟尼（Sakyamuni）佛不出世，達摩（Bodhidharma）不西來，佛法遍天下，談玄口不開。』（釋迦牟尼佛不出世，達摩不從西方來，佛法遍佈天下，如果開口談論玄機就錯了。）這話說得太好了，貫穿古今。曾經說過：『僧人以寂靜安住為根本，怎麼可以像觀賞州縣風景一樣，看看山門景色就過去了呢？』覺范讚揚他說，就像薛仁貴穿著白袍，西平王戴著錦帽，真是勇於求道的人啊。七十多歲時圓寂，塔在海會。
瑯玡山慧覺禪師，是西洛人。父親是衡陽太守，死於任上。
【English Translation】 English version A monk asked Cuiyan (name of a Zen master) about the 'state of co-existence of arising dharmas' (生法相處, the state in which all things arise and exist). Cuiyan immediately pointed to a dog in front of the bed and asked, 'Does a dog have Buddha-nature?' The monk was speechless. Cuiyan then struck him and threw him out, composing a verse: 'It's pitiful to seek oil from sand; Cuiyan chews rice to feed an infant. Once you know the end of good and evil, you'll realize your face was covered in ash before.' Commentators say that Cuiyan's verses are exceptionally sharp and profound, and this is just one example. He passed away in the early Jiayou period and was buried in a pagoda on West Mountain. Yunfeng Yue was Cuiyan's true disciple, and there is a separate biography about him.
Zen Master Fahua Ju was a Dharma heir of Fenyang Shanzhao (汾陽善昭). He initially resided at Longshu Fahua Temple and later moved to Baiyun Haihui. He was known for his strictness, integrity, and thorough understanding of Zen principles, which Fenyang Shanzhao particularly praised. He traveled extensively, and wherever he went, he was admired. He visited Zen Master Gong'an Yuan, where he grasped the Zen opportunity of green pines and yellow leaves. At Fuchang Shan, he displayed his talent for crafting phrases and playing the zither. He also visited Yanshou Xian, Dayu Zhi, Head Seat Jiashan Zhen, Ciming Qixian Shi, Xuedou Xian, Wuzu Jie Gong, Langye Jue, and the Hermit of Xihu Xifeng Hermitage. He was an outstanding figure under Mingzhao. He had a verse that said: 'The road to the summit of West Peak, who dares to face its steep Zen opportunity? Transcending the ordinary and the holy, a glimpse separates two layers of light.' When the Zen master arrived, he asked, 'What are the two layers of light?' The hermit replied, 'The moon rises from the east, the sun sets in the west.' The Zen master said, 'What was it like before the hermit saw Mingzhao?' The hermit said, 'A full cup of oil is hard to empty.' The Zen master further asked, 'What is it like after seeing him?' The hermit said, 'Too much mind is easy to dry up.' The Zen master's sharp wit and eloquence were like thunder and lightning, impossible to grasp. All the Zen communities feared and admired him, calling him 'Ju the Taoist.' When he ascended the hall to preach, he said, 'Sakyamuni (釋迦牟尼) Buddha did not appear in the world, Bodhidharma (達摩) did not come from the West, the Buddha-dharma pervades the world, and the mouth does not open to discuss the mysterious.' These words are excellent, consistent throughout the ages. He once said, 'Monks should take stillness and dwelling as their foundation. How can they just look at the scenery of the state and county, and let the scenery of the mountain gate pass by?' Juefan praised him, saying that he was like Xue Rengui wearing a white robe and the King of Xiping wearing a brocade hat, truly courageous in pursuing the Tao. He passed away at the age of seventy and was buried in a pagoda at Haihui.
Zen Master Huijue of Mount Langye was from Xiluo. His father was the prefect of Hengyang and died in office.
官。師扶櫬歸洛。過澧陽。藥山古剎。宛若夙居。由此出家。后得法于汾陽。住滁水。高揭剎竿。與雪竇顯公。同時唱道。時號二甘露門。上堂。奇哉十方佛。元是眼中花。欲識眼中花。元是十方佛。欲識十方佛。不是眼中花。欲識眼中花。不是十方佛。於此明。得過在十方佛。於此未明。聲聞起舞。獨覺臨妝。珍重。師福相端嚴。所至成益。嘗往蘇州。看范希文。因受信施。及千餘緡。遂遣人陰計在城諸寺僧數。皆密送錢。同日為眾檀設齋。其即預辭范公。是日侵早發船。逮天明眾知已去。有追至常州得見者。受法利而還。靈源稱之曰。觀此老一舉。使姑蘇道俗。悉起信心。增深道種。師法嗣數輩。長水璇講師。其一也。具義解中。泉大道三公。同參也。見列感通中。
系曰。三公。皆為西河師子兒。而舉公跳躑。故慳于嗣。夫為善知識。如霧露在人。當使時時有潤。瑯玡蘇州之舉。須瑯玡始得。囂囂者不得效顰。
政黃牛傳
惟政。秀州華亭黃氏子。幼從錢塘資聖院本如肄業。且將校藝有司如。使禱觀音求陰相。師謝曰。豈忍獨私於己哉。郡人朱紹安。聞而嘉嘆。欲啟帑度之。師慨然曰。古之度人。以清機密旨。今反是。去古遠矣。吾墮三寶。數當有其時。已遇祥符覃恩。得諧素志。獨擁毳袍
【現代漢語翻譯】 現代漢語譯本： 官。師傅扶著靈柩返回洛陽。路過澧陽，藥山古寺，宛如過去居住的地方。由此出家。後來在汾陽處得法。住在滁水，高高豎起佛寺的旗桿，與雪竇顯公同時弘揚佛法，當時號稱二甘露門。上堂說法：『奇妙啊，十方佛（指遍佈十個方向的所有佛），原本是眼中的花。想要認識眼中的花，原本是十方佛。想要認識十方佛，不是眼中的花。想要認識眼中的花，不是十方佛。』於此明白，超過了十方佛。於此不明白，聲聞（指聽聞佛陀教誨而證悟的修行者）起舞，獨覺（指獨自悟道的修行者）臨鏡梳妝。珍重。
師傅福相端莊，所到之處都能成就利益。曾經前往蘇州，拜訪范希文（范仲淹），因為接受了他的施捨，以及一千多緡錢，於是派人暗中計算城中各寺廟僧人的數量，都秘密地送錢給他們，同一天為眾多的施主設齋。他隨即預先向范公告辭。這天清早開船出發，等到天亮眾人才知道他已經走了。有人追到常州才得以見到他，接受了他的佛法利益而返回。靈源禪師稱讚他說：『觀察這位老禪師的一個舉動，使得姑蘇（蘇州的別稱）的道俗，全都生起信心，增深了修道的種子。』師傅的法嗣有數位，長水璇講師，就是其中一位。具義解中，泉大道三公，一同參學。見於列感通中。
系曰：三公，都是西河的獅子兒。而舉公跳躍，所以缺少繼承人。作為善知識（指引導他人走向正道的良師益友），如同霧露滋潤人，應當使人時時得到滋養。瑯玡和蘇州的舉動，必須瑯玡禪師才能做到。喧囂的人不能效顰。
政黃牛傳： 惟政，是秀州華亭黃氏的兒子。年幼時跟隨錢塘資聖院的本如學習。並且將要參加科舉考試，像有司一樣。他祈禱觀音菩薩，求得陰相（指暗中的幫助）。師傅謝絕說：『怎能忍心獨自佔有呢？』郡人朱紹安，聽了之後非常讚賞，想要開啟府庫來幫助他出家。師傅慨然說：『古時候度人出家，是用清凈的機鋒和秘密的旨意，現在卻反過來了，離古時候太遠了。我墮入三寶（指佛、法、僧），命中註定有那個時候。已經遇到祥符年間的覃恩（指皇帝的恩典），得以實現平素的志向。獨自擁著粗布袍子。
【English Translation】 English version: Official. The master supported the coffin back to Luoyang. Passing by Liyang, the Yaoshan Ancient Temple felt like a familiar residence. He left home from here. Later, he obtained the Dharma from Fenyang. Residing in Chushui, he raised the temple banner high, propagating the Dharma at the same time as Xue Dou Xian Gong (a Chan master), and they were known as the Two Gates of Ambrosia at that time. In his Dharma talk, he said: 『Wonderful, the Buddhas of the ten directions (referring to all Buddhas throughout the ten directions), are originally flowers in the eyes. If you want to recognize the flowers in the eyes, they are originally the Buddhas of the ten directions. If you want to recognize the Buddhas of the ten directions, they are not the flowers in the eyes. If you want to recognize the flowers in the eyes, they are not the Buddhas of the ten directions.』 If you understand this, you surpass the Buddhas of the ten directions. If you don't understand this, the Shravakas (referring to practitioners who attain enlightenment by hearing the Buddha's teachings) dance, and the Pratyekabuddhas (referring to practitioners who attain enlightenment on their own) put on makeup. Treasure this.
The master had a dignified and blessed appearance, and wherever he went, he brought benefit. He once went to Suzhou to visit Fan Xiweng (Fan Zhongyan), and because he received his offerings, as well as more than a thousand strings of cash, he secretly sent people to count the number of monks in the city's temples, and secretly sent them money, and on the same day, he set up a vegetarian feast for many donors. He then bid farewell to Duke Fan in advance. He set sail early that morning, and by dawn everyone knew he had left. Someone chased him to Changzhou and was able to see him, receiving the benefit of his Dharma and returning. Zen Master Lingyuan praised him, saying: 『Observing this old Chan master's one action, it has caused the Taoists and laypeople of Gusu (another name for Suzhou) to all generate faith and deepen the seeds of the Tao.』 The master had several Dharma heirs, and Lecturer Changshui Xuan was one of them. In Juyi Jiezhong, Quan Da Dao and the Three Dukes studied together. See in Lie Gantong.
The commentary says: The Three Dukes are all lion cubs of the Xihe. But Duke Ju jumped around, so he lacked successors. Being a good advisor (referring to a good teacher and friend who guides others to the right path) is like mist and dew on people, and should nourish people at all times. The actions of Langya and Suzhou must be done by Zen Master Langya. Noisy people should not imitate them.
The Biography of Zheng Huangniu: Wei Zheng was the son of the Huang family of Huating, Xiuzhou. As a child, he studied with Benru of Zisheng Temple in Qiantang. And he was about to take the imperial examination, like the officials. He prayed to Guanyin Bodhisattva, seeking Yin Xiang (referring to secret help). The master declined, saying: 『How can I bear to possess it alone?』 Zhu Shaoan, a resident of the prefecture, was very impressed when he heard this, and wanted to open the treasury to help him leave home. The master said with emotion: 『In ancient times, people were ordained with pure wit and secret intentions, but now it is the opposite, which is far from ancient times. I have fallen into the Three Jewels (referring to the Buddha, Dharma, and Sangha), and it is destined to be at that time. I have already encountered the grace of the Xiangfu era (referring to the emperor's grace), and I can realize my long-cherished wish. Alone, he embraced the coarse cloth robe.
且弊。同列慢之。師曰。佛乎佛乎。儀相云乎哉。僧乎僧乎。盛服云乎哉。後有愿輸奉歲時用度。俾繼如之院務。亦復謝曰。聞托缽乞食。未聞安坐以享。聞歷謁諸祖。未聞廢學自任。況我齒茂氣完正在筋力為禮。非從事屋廬之秋也。於是提䇿東引。學三觀于天臺。復旋徑山。咨單傳旨于老宿惟素。素董臨安功臣山凈土院。師輔相之久。而繼其席。然為人高簡。律身精嚴。名卿巨公。多所推尊。時蔣侍郎堂守錢塘。與師為方外友。師每謁之。則跨一黃牛。以軍持掛角上。市人爭觀之。師自若也。至郡庭。始下牛。笑談終日。一日蔣公留師曰。適有過客。明日府中。當有會。吾師固奉律。為我少留一日。因[款-士+止]清話。師諾之。明日使人要之。留一偈而去矣。曰。昨日曾將今日期。出門倚杖又思惟。為僧只合居巖谷。國土筵中甚不宜。坐客皆嘆其標緻。又作山中偈曰。橋上山萬重。橋下水千里。惟有白鷺鷥。見我常來此。平生製作三十卷。曰錦涇集。且工書筆法勝絕。秦少游。見必收畜之。師冬不擁爐。以荻花作毬。納足其中。客至共之。清論無窮。秀氣逼人。夏秋好玩月。盤膝大盆中浮水上。自旋其盆吟笑。達旦以為常。九峰韶禪師。嘗客于院將臥。師挽之曰。月色如此。勞生擾擾。對者幾人。韶唯唯。而已
【現代漢語翻譯】 且弊（qiě bì）。同僚輕慢他。師父說：『佛啊佛啊，難道在於外在的儀容嗎？僧人啊僧人，難道在於華麗的服飾嗎？』後來有人願意捐獻每年的費用，讓他繼續主持寺院事務，師父也謝絕說：『我聽說過托缽乞食，沒聽說過安坐享樂；聽說過遍訪歷代祖師，沒聽說過荒廢學業而自以為是。況且我年富力強，正應當以筋骨勞作為禮，不是從事房屋修繕的時候。』於是拄著竹杖向東走，到天臺山學習天臺三觀。之後又回到徑山，向老修行惟素（wéi sù）請教單傳心法。惟素當時主管臨安（lín ān）功臣山凈土院。師父輔佐他很久，後來繼承了他的位置。然而他為人高潔簡樸，約束自己非常嚴格，很多達官顯貴都很推崇他。當時蔣侍郎（jiǎng shì láng）在錢塘（qián táng）做太守，和師父是方外之友。師父每次拜訪他，總是騎著一頭黃牛，把水瓶掛在牛角上，市裡的人爭相觀看，師父卻很坦然。到了郡衙，才下牛，和蔣侍郎談笑一整天。有一天，蔣公（jiǎng gōng）挽留師父說：『恰好有客人來訪，明天府里有個聚會，大師您一向奉行戒律，為我稍微留一天，一起清談。』師父答應了。第二天，蔣公派人去請他，師父卻留下一首偈頌離開了，偈頌說：『昨日曾將今日期，出門倚杖又思惟。為僧只合居巖谷，國土筵中甚不宜。』在座的客人都讚歎他的高尚情操。師父又作了一首《山中偈》：『橋上山萬重，橋下水千里。惟有白鷺鷥，見我常來此。』師父平生創作了三十卷文集，名叫《錦涇集（jǐn jīng jí）》，而且擅長書法，筆法精妙絕倫，秦少游（qín shǎo yóu）見了必定收藏。師父冬天不烤火爐，用荻花做成球，把腳放在裡面取暖，客人來了也一起用，清談起來沒完沒了，才華橫溢。夏秋季節喜歡賞月，盤腿坐在大盆裡，讓盆漂浮在水上，自己轉動盆子吟詩歡笑，直到天亮，習以為常。九峰韶禪師（jiǔ fēng sháo chán shī）曾經在寺院做客，將要睡覺的時候，師父拉住他說：『月色如此美好，世人卻如此奔波勞碌，有幾個人能欣賞呢？』韶禪師只是應了一聲『是啊是啊』而已。 English version: Qiě Bì. His colleagues slighted him. The master said, 'Buddha, Buddha, is it about outward appearance? Monk, monk, is it about gorgeous clothes?' Later, someone was willing to donate annual expenses to allow him to continue managing the monastery affairs, but the master declined, saying, 'I have heard of begging for food with a bowl, but I have not heard of sitting comfortably and enjoying it. I have heard of visiting past patriarchs, but I have not heard of abandoning studies and being self-righteous. Moreover, I am young and strong, and it is proper to use my physical strength as a form of practice, not to engage in building repairs.' So, he walked eastward with a bamboo staff, studied the Threefold Contemplation at Tiantai Mountain (Tiāntāi shān). Then he returned to Jìngshān, consulting the single-line transmission with the old practitioner Wéisù, who was in charge of the Pure Land Monastery on Mount Gōngchén in Lín'ān. The master assisted him for a long time and later succeeded him. However, he was noble and simple, strictly disciplined himself, and was respected by many high-ranking officials. At that time, Vice Minister Jiǎng was the prefect of Qiántáng and was a friend of the master beyond the secular world. Whenever the master visited him, he always rode a yellow ox with a water bottle hanging on its horn. The people in the city scrambled to watch, but the master remained calm. When he arrived at the prefectural office, he dismounted the ox and chatted and laughed with Vice Minister Jiǎng all day long. One day, Duke Jiǎng kept the master, saying, 'It happens that there are guests visiting, and there will be a gathering in the mansion tomorrow. Master, you always uphold the precepts, please stay for one more day and have a pleasant conversation together.' The master agreed. The next day, Duke Jiǎng sent someone to invite him, but the master left a verse and departed. The verse said, 'Yesterday I planned for today, leaning on my staff I pondered again. A monk should only live in rocky valleys, a feast in the capital is very unsuitable.' The guests present all praised his noble character. The master also composed a 'Mountain Verse': 'Mountains upon mountains above the bridge, thousands of miles of water below the bridge. Only the white egret sees me coming here often.' The master created thirty volumes of writings in his life, called 'Jǐnjīng Collection', and he was also skilled in calligraphy, with exquisite brushwork. Qín Shàoyóu would definitely collect it upon seeing it. The master did not use a stove in winter, but made balls of reed flowers and put his feet in them to keep warm. Guests would share them, and the conversations would be endless, full of talent. In summer and autumn, he liked to enjoy the moon, sitting cross-legged in a large basin, letting the basin float on the water, and spinning the basin while chanting poems and laughing until dawn, as a common practice. Chán Master Jiǔfēng Sháo once stayed at the monastery as a guest, and when he was about to sleep, the master held him back and said, 'The moonlight is so beautiful, but people are so busy and tired. How many people can appreciate it?' Chán Master Sháo only responded with 'Yes, yes.'
【English Translation】 Qiě Bì (name). His colleagues slighted him. The master said, 'Buddha, Buddha, is it about outward appearance? Monk, monk, is it about gorgeous clothes?' Later, someone was willing to donate annual expenses to allow him to continue managing the monastery affairs, but the master declined, saying, 'I have heard of begging for food with a bowl, but I have not heard of sitting comfortably and enjoying it. I have heard of visiting past patriarchs, but I have not heard of abandoning studies and being self-righteous. Moreover, I am young and strong, and it is proper to use my physical strength as a form of practice, not to engage in building repairs.' So, he walked eastward with a bamboo staff, studied the Threefold Contemplation at Tiantai Mountain (Tiāntāi shān). Then he returned to Jìngshān, consulting the single-line transmission with the old practitioner Wéisù (name), who was in charge of the Pure Land Monastery on Mount Gōngchén in Lín'ān (place). The master assisted him for a long time and later succeeded him. However, he was noble and simple, strictly disciplined himself, and was respected by many high-ranking officials. At that time, Vice Minister Jiǎng (name) was the prefect of Qiántáng (place) and was a friend of the master beyond the secular world. Whenever the master visited him, he always rode a yellow ox with a water bottle hanging on its horn. The people in the city scrambled to watch, but the master remained calm. When he arrived at the prefectural office, he dismounted the ox and chatted and laughed with Vice Minister Jiǎng (name) all day long. One day, Duke Jiǎng (name) kept the master, saying, 'It happens that there are guests visiting, and there will be a gathering in the mansion tomorrow. Master, you always uphold the precepts, please stay for one more day and have a pleasant conversation together.' The master agreed. The next day, Duke Jiǎng (name) sent someone to invite him, but the master left a verse and departed. The verse said, 'Yesterday I planned for today, leaning on my staff I pondered again. A monk should only live in rocky valleys, a feast in the capital is very unsuitable.' The guests present all praised his noble character. The master also composed a 'Mountain Verse': 'Mountains upon mountains above the bridge, thousands of miles of water below the bridge. Only the white egret sees me coming here often.' The master created thirty volumes of writings in his life, called 'Jǐnjīng Collection (name)', and he was also skilled in calligraphy, with exquisite brushwork. Qín Shàoyóu (name) would definitely collect it upon seeing it. The master did not use a stove in winter, but made balls of reed flowers and put his feet in them to keep warm. Guests would share them, and the conversations would be endless, full of talent. In summer and autumn, he liked to enjoy the moon, sitting cross-legged in a large basin, letting the basin float on the water, and spinning the basin while chanting poems and laughing until dawn, as a common practice. Chán Master Jiǔfēng Sháo (name) once stayed at the monastery as a guest, and when he was about to sleep, the master held him back and said, 'The moonlight is so beautiful, but people are so busy and tired. How many people can appreciate it?' Chán Master Sháo (name) only responded with 'Yes, yes.'
久之。呼童子使熱炙。韶方饑。意作藥石。既乃橘皮湯一杯。韶笑曰無乃太清乎。或問曰。師以禪師名。而不談禪。何也。師曰。徒費言語吾懶。寧假曲折。但煩萬象敷演耳。言語有間。造物無盡藏也。皇祐元年孟夏八日。語眾曰。夫動以對靜。未始有極。吾一動歷年六十有四。今靜矣。然動靜本何有哉。遂泊然而逝。
禪客尋常入舊都。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云畫作圖。此蔣侍郎贈師詩也。師自有詩曰。貌古形疏倚杖藜。分明畫出須菩提。解空不許離聲色。似聽孤猿月下啼。二作佳韶勝致。正相對會。一時禪悅之盛。可想見也。
懷賢禪師傳
金山龍遊寺。圓通禪師。諱懷賢。字潛道。溫州永嘉何氏子。在襁褓中。能合掌僧坐。四歲從嗣仁社主。出家受戒。有講席輒往聽。盡得其學。及長嘆曰。說食能飽人乎。別社主。去遍參。最後見達觀穎于潤之因聖。初師從瑞新禪師游頗久。具知宗門承襲賓主之說。自謂無以復加。比至達觀會中。聞所開示類。皆世緣俗諦。非談諧嵬𤨏。則罵詈不已。心竊陋之。乃潛詣丈室。請白曰。為人天師。當只說法。奈何預以世間事。且僧有過斥去則已。何足追罵至累日乎。觀頷而不答。師因此省悟。初開法于太平隱靜。嗣主金山。金山當孔道。客
【現代漢語翻譯】 現代漢語譯本 過了很久，懷賢禪師叫童子加熱食物。當時韶禪師正餓著，以為要做藥石（指僧人晚餐）。結果只是一杯橘皮湯。韶禪師笑著說：『是不是太清淡了？』有人問：『禪師您以禪師為名，卻不談禪，為什麼呢？』懷賢禪師說：『徒勞費口舌，我懶得說。寧願借用萬象來敷演禪理。言語有侷限，造化的奧妙是無窮無盡的。』皇祐元年四月初八，懷賢禪師對眾人說：『以動來對應靜，是沒有窮盡的。我一動就經歷了六十四年，現在要靜下來了。然而動和靜本來又有什麼呢？』於是安詳地去世了。
『禪客尋常入舊都，黃牛角上掛瓶盂。有時帶雪穿云去，便好和云畫作圖。』這是蔣侍郎贈送給懷賢禪師的詩。懷賢禪師自己也有一首詩說：『貌古形疏倚杖藜，分明畫出須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）。解空不許離聲色，似聽孤猿月下啼。』這兩首詩都寫出了韶禪師的絕佳意境，正相對會，可以想見當時禪悅之盛。
懷賢禪師傳
金山龍遊寺的圓通禪師，法名懷賢，字潛道，是溫州永嘉何氏的兒子。還在襁褓中，就能合掌作僧人打坐的樣子。四歲時跟隨嗣仁社主出家受戒。有講經說法的地方就去聽，盡得其學。長大后嘆息說：『說食物能讓人吃飽嗎？』於是告別社主，去各地參學。最後在潤州的因聖寺拜見達觀穎禪師。起初，懷賢禪師跟隨瑞新禪師遊學了很久，完全瞭解了宗門承襲賓主之說，自認為沒有什麼可以再增加的了。等到來到達觀禪師的門下，聽到他所開示的內容，大多是世俗的緣分和道理，不是談笑怪誕，就是謾罵不停。懷賢禪師心裡輕視他。於是偷偷地去丈室，稟告說：『作為人天師表，應當只說法，為什麼總是預先談論世間的事情呢？而且僧人有過錯，斥責趕走就可以了，為什麼還要追著謾罵好幾天呢？』達觀禪師聽了點點頭，沒有回答。懷賢禪師因此省悟。最初在太平隱靜寺開法，後來主持金山寺。金山寺正當交通要道，來往的客人很多。
【English Translation】 English version After a long time, Huai Xian (Huai Xian, a Chan master's name) called a young attendant to heat up some food. At that time, Chan Master Shao (Shao, a Chan master's name) was hungry and thought it was going to be a medicinal meal (referring to a monk's evening meal). But it turned out to be just a cup of tangerine peel soup. Chan Master Shao smiled and said, 'Isn't this too bland?' Someone asked, 'Master, you are known as a Chan master, but you don't talk about Chan. Why is that?' Chan Master Huai Xian said, 'It's a waste of words, I'm too lazy to speak. I'd rather borrow the myriad phenomena to expound the principles of Chan. Language is limited, but the mysteries of creation are endless.' On the eighth day of the fourth month of the first year of Huangyou (Huangyou, an era name), Chan Master Huai Xian said to the assembly, 'Using movement to correspond to stillness is without end. I have experienced sixty-four years of movement, and now I will be still. But what is movement and stillness originally?' Then he passed away peacefully.
'Chan practitioners often enter the old capital, hanging bottles and bowls on the horns of yellow cattle. Sometimes they go through the clouds with snow, it would be good to paint it with the clouds.' This is a poem given to Chan Master Huai Xian by Vice Minister Jiang (Jiang, a surname). Chan Master Huai Xian himself also had a poem saying, 'Ancient in appearance and sparse in form, leaning on a cane, clearly depicting Subhuti (Subhuti, one of the Buddha's ten great disciples, known for being the foremost in understanding emptiness). Understanding emptiness does not allow separation from sound and form, like listening to a lone ape crying under the moon.' These two poems both write out the excellent artistic conception of Chan Master Shao, corresponding to each other, one can imagine the prosperity of Chan joy at that time.
Biography of Chan Master Huai Xian
Yuantong (Yuantong, a dharma name) Chan Master of Jinshan (Jinshan, a temple name) Longyou Temple (Longyou Temple, a temple name), whose name was Huai Xian, styled Qiandao, was the son of the He family of Yongjia (Yongjia, a place name) in Wenzhou (Wenzhou, a place name). While still in swaddling clothes, he could put his palms together and sit like a monk. At the age of four, he followed the leader of the Si Ren Society (Si Ren Society, a society name) to leave home and receive the precepts. Whenever there were lectures, he would go to listen and fully grasp the teachings. When he grew up, he sighed and said, 'Can talking about food fill a person's stomach?' So he bid farewell to the leader of the society and went to study everywhere. Finally, he visited Chan Master Daguan Ying (Daguan Ying, a Chan master's name) at Yin Sheng Temple (Yin Sheng Temple, a temple name) in Runzhou (Runzhou, a place name). Initially, Chan Master Huai Xian followed Chan Master Ruixin (Ruixin, a Chan master's name) for a long time, fully understanding the theory of host and guest succession in the Chan school, and thought that there was nothing more to add. When he came to Chan Master Daguan's school, he heard that what he taught was mostly worldly affinities and principles, either joking and bizarre, or scolding endlessly. Chan Master Huai Xian despised him in his heart. So he secretly went to the abbot's room and reported, 'As a teacher of humans and gods, one should only teach the Dharma, why always talk about worldly affairs in advance? And if a monk has a fault, it is enough to rebuke and drive him away, why chase after him and scold him for days?' Chan Master Daguan nodded and did not answer. Chan Master Huai Xian thus realized enlightenment. He first opened the Dharma at Taiping Yin Jing Temple (Taiping Yin Jing Temple, a temple name), and later presided over Jinshan Temple. Jinshan Temple was located on a major transportation route, with many passing guests.
至無虛日。師頗厭之。熙寧元年。遂謝事。隱於金牛山。山去丹陽數十里。人跡罕。至庭養猿鶴孔雀鸚鵡白鷴。皆就掌取食。號五客。各為一詩。贈之士大夫。欲相見者。就山中訪焉。廬山之圓通。明州之雪竇。相次堅懇。各住一年。雪竇至。前後二十年間。三請乃赴。其行由海道。遇大風。漂至慈溪東岸。舟破。從者多人皆散走。師獨安坐水中不動。以元豐五年九月甲午。示滅于金牛。壽六十七。臘六十三。弟子覺澄等。塔全身於西隴淮海。秦少游觀為師狀曰。師操行卓越。而遇人有恩意。雖對賓客。未嘗與眾異饌。夜輒從眾僧寢于堂中。不入丈室。雅性樂施。所得金錢繒帛。率緣手盡。又多才藝。工於詩字畫有法。閑居絕口。不掛事事。雖交至錯出。處之晏然。無不集者當時賢士大夫聞其風。皆傾意願與之遊。始用參知政事高公若訥奏。賜紫方袍。又用節度使李公端愿。奏賜號圓通大師。凡十被請從之者四。皆天下名山巨剎。道化方行。輒託事隱去。州郡雖欲挽而留之。不可得也。弟子五十有五人。所著詩頌文集。凡五卷。又撰次其自少至老出處之跡一篇。號稚耄典記。以自見云。
法寶傳
法寶。姓王氏。遂州小溪人。事興聖院從簡。為僧學法。四方所見。如泉山之□黃檗之南。云居之寶。禾山之
才。世所謂大善知識者。皆歷問焉。平居常宴坐。計晝夜之分。寢才十二三。臥必右脅。未嘗解衣。如是者終其身。師三游洛陽。始至洛。人不知其為禪。再至。知其為禪者矣。三至。又知其為禪。而不徒為禪者矣。其應世之密用。觀機之善巧。則莫得而擬議。洛中賢士夫。從師游者甚眾。未必盡知師之道。但愛其行高而氣和。言簡而理盡耳。太師文潞公。表其行。賜紫方袍。三至洛。常寓於善覺院。眾為合力營構。其徒十餘人。皆嘗與師同學。又有信士。棄其孥。奔走服事者。師既居善覺。參問者益廣。或勸推所餘以為人。師曰。己未為。何暇為人。懷道應物。垂五十年。所以言論風旨。不大傳於世者。蓋其沖挹自晦如此。韓侍郎維。曰始予見師于河橋。師未嘗不言也。予問之不能。已數年。予守潁昌。迎館之府舍。師未嘗言也。予雖欲問。不知所問矣。嗚呼道不可以不刳心焉。既示疾。遍作書。別所往來之人。奄然而寂。年六十有九。時元豐六年九月也。藏骨龍門菩提院之上方。
浮山遠公傳
禪師。名法遠。鄭圃田人也。出於王氏。十九出家。先謁汾州。得一盼相印。復參葉縣省公。與天衣懷。同往葉縣住持。枯淡嚴密。諸方畏之。師至值雪寒。縣喝罵驅逐。至以將水潑。眾僧衣履皆濕。怒而散去
【現代漢語翻譯】 現代漢語譯本：他（指禪師）向世俗所稱的大善知識一一請教。平時常常靜坐，計算白天和夜晚的時間分配，睡眠只有十二三個時辰，睡覺時一定採用右側臥的姿勢，從不脫衣服。像這樣度過了一生。禪師三次遊歷洛陽。第一次到洛陽時，人們不知道他是禪師。第二次到洛陽時，知道他是禪師了。第三次到洛陽時，又知道他不僅是禪師，而且不是徒有虛名的禪師了。他應世的巧妙運用，觀察時機的精湛技巧，是別人無法比擬的。洛陽的賢士大夫，跟隨禪師遊學的人很多，未必都瞭解禪師的道，只是喜愛他高尚的品行和溫和的氣度，言語簡潔而道理透徹罷了。太師文潞公（指文彥博，北宋政治家），上表彰顯他的品行，皇帝賜予他紫色的方袍。三次到洛陽，常常住在善覺院。僧眾合力為他修建住所。他的弟子有十餘人，都曾與禪師一起學習。還有信徒，拋棄妻兒，奔走服侍他。禪師住在善覺院后，前來參拜請教的人更多了。有人勸他把剩餘的財物分給別人，禪師說：『自己的事情還沒做完，哪裡有空為別人做事呢？』他懷抱佛道，應付世事，將近五十年。他的言論和風格，沒有廣泛流傳於世，大概是因為他謙虛退讓，自我隱晦的緣故。韓侍郎維（指韓琦，北宋政治家）說：『當初我在河橋見到禪師，禪師沒有不說話的。我向他請教卻不能理解。過了幾年，我鎮守潁昌，在府衙里迎接他居住，禪師卻一句話也不說。我即使想問，也不知道該問什麼了。』唉，道不可以不虛心求教啊！禪師後來生病，寫信告別所有往來的人，安然去世，享年六十九歲，時間是元豐六年九月。他的骨灰安葬在龍門菩提院的上方。
浮山遠公傳
禪師，名叫法遠（Fayuan），是鄭州圃田縣人，姓王。十九歲出家，先拜訪汾州（Fenzhou）的禪師，得到他的認可。又參拜葉縣（Yexian）的省公（Sheng Gong）禪師，與天衣懷（Tianyi Huai）禪師一起在葉縣主持寺院。生活清苦淡泊，要求嚴格細緻，各地的僧人都畏懼他。禪師到達時正值下雪天寒冷，縣官呵斥辱罵驅逐他們，甚至用水潑他們，眾僧的衣服鞋子都濕了，憤怒地離開了。
【English Translation】 English version: He (referring to the Chan master) consulted all those known as great virtuous teachers in the world. He usually sat in meditation, calculating the division of day and night, sleeping only twelve or thirteen hours, and always lying on his right side, never taking off his clothes. He lived his life like this. The Chan master traveled to Luoyang three times. The first time he arrived in Luoyang, people did not know he was a Chan master. The second time he arrived, they knew he was a Chan master. The third time he arrived, they knew he was not only a Chan master, but also not a Chan master in name only. His skillful application in dealing with the world and his exquisite skill in observing opportunities were unmatched. Many virtuous scholars and officials in Luoyang followed the Chan master, but not all of them understood his Dao (the Way); they simply admired his noble conduct, gentle demeanor, concise words, and thorough reasoning. Grand Tutor Wen Lugong (referring to Wen Yanbo, a politician of the Northern Song Dynasty) submitted a memorial praising his conduct, and the emperor bestowed upon him a purple robe. He often resided in Shanjue Monastery during his three visits to Luoyang. The monks worked together to build a residence for him. More than ten of his disciples had studied with the Chan master. There were also believers who abandoned their wives and children to serve him. After the Chan master resided in Shanjue Monastery, more people came to visit and seek guidance. Some people advised him to distribute his remaining wealth to others, but the Chan master said, 'I have not finished my own affairs, how can I have time to do things for others?' He embraced the Buddhist path and dealt with worldly affairs for nearly fifty years. His words and style were not widely spread in the world, probably because he was humble and self-effacing.
Han Shilang Wei (referring to Han Qi, a politician of the Northern Song Dynasty) said, 'When I first saw the Chan master at the Heqiao Bridge, the Chan master never failed to speak. I asked him questions but could not understand. After several years, I guarded Yingchang and welcomed him to reside in the government office, but the Chan master did not say a word. Even if I wanted to ask, I did not know what to ask.' Alas, the Dao cannot be learned without emptying one's heart! Later, the Chan master fell ill and wrote letters to bid farewell to all those he had contact with. He passed away peacefully at the age of sixty-nine, in the ninth month of the sixth year of Yuanfeng. His ashes were buried above the Longmen Bodhi Monastery.
Biography of Yuan Gong of Fushan
The Chan master, named Fayuan, was from Putian County, Zhengzhou, and his surname was Wang. He became a monk at the age of nineteen, first visiting the Chan master of Fenzhou and receiving his approval. He then visited Chan Master Sheng Gong of Yexian, and together with Chan Master Tianyi Huai, he presided over the monastery in Yexian. Their life was simple and strict, and the monks in various places feared them. When the Chan master arrived, it was snowing and cold. The county official scolded and drove them away, even splashing them with water. The monks' clothes and shoes were all wet, and they left in anger.
。唯師與懷。自若整衣。敷具復坐如故。縣到。呵曰。汝更不去。待我打耶。師近前不審。云。某數千里而來參。叩和尚為明大事。豈以杓水潑之便去。縣笑。因而遂留。相依數年。萬方挫折。師始終一如。所謂真金烈火。愈鍛而愈明。縣始以衣法付之。開堂日拈香曰。汝海。枯木上生花。別迎春色。蓋指葉縣也。師與王質。待制論道。畫一圓相。問曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜。鴉不得殃。速道速道。王罔措。師曰。勘破了也。師暮年休會聖巖。敘佛祖奧義。作九帶。啟迪學者。與因棋說法一事。莫不家喻戶曉。師玉骨插額。目光外射。狀如王孫。凜然可畏。雅自稱柴石老人。歿時已七十餘。范文正公。銘其塔曰。嗚呼遠公。釋子之雄。禪林甘澤。法海真龍。壽齡有限。慧命無窮。寒巖瘞骨。千載清風。師平生貴尚真實。參證痛抑浮辯。嘗謂道吾真公曰。學未至道。炫耀見聞。馳騁機解。以口舌辯。利相勝者。猶如廁屋涂污丹雘。秪增其臭耳。得法弟子道臻者。繼大覺璉。住凈因。法道大弘于京師。當英神啟三朝。數入宮說法。恩遇隆渥。為人渠渠靜退。似不能言者。奉身至約。一布裙二十年不易。用五幅才掩脛。不多為叢褶。曰徒費耳。無所嗜好。嘗雪方丈之西壁。命文與可掃墨竹。謂人曰。
【現代漢語翻譯】 現代漢語譯本：只有葉縣和尚理解他。他自己整理好衣服，鋪好坐具，像往常一樣坐著。葉縣和尚走到他面前，呵斥道：『你還不走嗎？要我打你嗎？』他走上前去，不明白什麼意思，說：『我從幾千裡外來參學，請和尚為我開示大事，難道因為一瓢水潑過來就走嗎？』葉縣和尚笑了，於是就留下了他，相互依隨數年。經歷了各種挫折，他始終如一。這就是所謂的真金不怕火煉，越鍛鍊越明亮。葉縣和尚最終將衣法傳授給他。在開堂說法那天，拈香說道：『汝海（人名），枯木上生花，別有迎春的景色。』這指的是葉縣和尚。他和王質（官名，待制）討論佛法，畫了一個圓相，問道：『一不得匹馬單槍，二不得衣錦還鄉，鵲不得喜，鴉不得殃。快說快說！』王質不知所措。他說：『勘破了也（看破了）。』晚年，他在聖巖寺休養，講述佛祖的奧義，寫了九帶（著作），啟迪學者。他和因棋（人名）說法的故事，幾乎家喻戶曉。他玉骨隆起，目光外射，像個王孫公子，令人敬畏。他自稱柴石老人。去世時已經七十多歲。范文正公（人名，官名）在他的塔上銘文說：『嗚呼遠公（人名），釋子中的英雄，禪林的甘露，法海的真龍。壽命有限，慧命無窮。寒巖埋骨，千載清風。』他平生注重真實，參禪悟道，痛斥浮誇的辯論。曾經對道吾真公（人名）說：『學問沒有達到真道，就炫耀見聞，賣弄機巧，用口舌之利來爭勝，就像在廁所里塗上丹砂，只會增加臭味罷了。』得法的弟子道臻（人名），繼承了大覺璉（人名）的衣缽，住在凈因寺，佛法在京師得到大力弘揚。當英宗、神宗、哲宗三朝時，多次入宮說法，恩遇非常隆厚。他為人沉默寡言，好像不會說話一樣。生活非常節儉，一件布裙穿了二十年也不換。用五幅布才遮住小腿，不多做褶皺，說這是徒費。沒有什麼嗜好。曾經粉刷方丈的西墻，命文與可（人名）畫墨竹，對人說：
【English Translation】 English version: Only Ye County (place name) understood him. He calmly adjusted his robes, spread out his sitting mat, and sat as usual. Ye County approached him and scolded, 'You're still not leaving? Do you want me to hit you?' He stepped forward, not understanding, and said, 'I've come thousands of miles to study, asking the monk to enlighten me on the great matter. Would I leave just because a ladle of water was splashed on me?' Ye County laughed, and so he stayed, accompanying him for several years. Through various setbacks, he remained consistent. This is what is meant by true gold being refined by fire, becoming brighter with each forging. Ye County eventually passed on the robe and Dharma to him. On the day of opening the Dharma hall, he held up incense and said, 'Ru Hai (person's name), flowers bloom on a withered tree, a different spring scene.' This referred to Ye County. He and Wang Zhi (person's name, official title) discussed the Dharma, drawing a circle and asking, 'One must not be a lone rider with a single spear, two must not return home in embroidered robes, the magpie must not rejoice, the crow must not suffer calamity. Speak quickly, speak quickly!' Wang Zhi was at a loss. He said, 'Kan pole Liao Ye (saw through it).' In his later years, he rested at Shengyan Temple, narrating the profound meaning of the Buddha ancestors, and wrote the Nine Belts (writings), enlightening scholars. The story of him explaining the Dharma with Yin Qi (person's name) is known to almost every household. His jade bones protruded, his gaze shot outwards, like a prince, awe-inspiring. He called himself the Old Man of Firewood and Stone. He died at the age of seventy. Fan Wenzheng Gong (person's name, official title) inscribed on his pagoda, 'Alas, Yuan Gong (person's name), a hero among the Buddha's disciples, the sweet dew of the Zen forest, the true dragon of the Dharma sea. Life is limited, wisdom is infinite. Bones buried in the cold cliff, a clear breeze for a thousand years.' Throughout his life, he valued truthfulness, practiced Chan meditation, and denounced superficial debates. He once said to Dao Wu Zhen Gong (person's name), 'If learning has not reached the true path, boasting of knowledge and views, indulging in cleverness, and using the advantage of the tongue to win, it is like painting vermilion on a toilet, only increasing the stench.' His Dharma-inheriting disciple, Dao Zhen (person's name), succeeded Da Jue Lian (person's name), resided in Jingyin Temple, and the Dharma was greatly promoted in the capital. During the three reigns of Emperor Yingzong, Emperor Shenzong, and Emperor Zhezong, he entered the palace to preach the Dharma many times, receiving great favor. He was quiet and retiring, as if he could not speak. He lived very frugally, wearing a cloth skirt for twenty years without changing it. He used five widths of cloth to barely cover his calves, not adding many pleats, saying it was a waste. He had no hobbies. He once whitewashed the west wall of the abbot's room and ordered Wen Yu Ke (person's name) to paint ink bamboo, saying to people,
吾使遊人見之。心目清涼。此君蓋替我說法也。元祐八年歿。
法華隆禪師傳
道隆禪師。未詳里族。初參石門徹和尚。問曰。古者道但得隨處安閑。自然合他佔轍。雖有此語。疑心未歇。時如何。門曰。知有乃可隨處安閑。如人在州縣住。或聞。或見。千奇百怪。他總將作尋常。不知有而安閑。如人在村落住。有少聲色。則驚怪傳說。師于言下有省。門盡授其洞上宗旨。及出世。乃嗣廣慧。或問曰。禪師親見石門。如何卻嗣廣慧。師曰。我初見廣慧。渠方欲剃髮。使我擎凳子來。因曰。道者。我有凳子詩。聽取詩曰。放下便平穩我時便肯伊。因敘在石門所得。慧曰。石門所示。如百味珍饈。只是飽人不得。後來有一炷香。不欲兩頭三緒。為伊燒卻。師至和初。游京客景德寺。日縱觀都市。歸常二鼓。一夕不得入。臥于門下。仁宗夢至景德寺門。見龍蟠地。驚覺。中夜遣中使視之。乃一僧熟睡。已再鼾。撼之始覺。問名字歸奏。帝聞道隆。乃喜曰。吉徴也。明日召至便殿。問宗旨。師奏對詳允。帝大說。有旨館于大相國寺燒朱院。由是道化大振。嘗與大覺璉公。說法化成殿。機鋒迅辯。帝大悅。侍衛皆山呼。或偈頌酬答。或留宿禁中。禮遇隆厚。賜號應制明悟禪師。師因奏疏。舉璉自代。帝覽表不允。有
【現代漢語翻譯】 現代漢語譯本：我讓遊人看到（此君，指某種景物或事物）。（看到此君后）心和眼睛都感到清涼。此君大概是代替我說法吧。元祐八年（禪師）去世。
法華隆禪師傳
道隆禪師，不清楚他的籍貫和家族。最初參拜石門徹和尚，問道：『古人說只要能夠隨處安閑，自然就符合他的行跡。雖然有這句話，但我的疑心還是沒有停止。此時應該如何？』石門說：『知道有（真理）才可以隨處安閑。比如一個人住在州縣，或者聽到，或者看到，千奇百怪的事情，他都當作尋常事。不知道有（真理）而安閑，就像一個人住在村落，有一點聲色，就驚怪地傳說。』禪師在（石門徹和尚）的言語下有所領悟。石門徹和尚將他的洞上宗的宗旨全部傳授給他。等到道隆禪師出世弘法，就繼承了廣慧禪師的法脈。有人問道：『禪師您親自拜見了石門徹和尚，為什麼卻繼承了廣慧禪師的法脈？』道隆禪師說：『我最初拜見廣慧禪師時，他正要剃髮，讓我拿凳子來。因此（廣慧禪師）說：『道者，我有一首凳子的詩，你聽著：放下便平穩，我時便肯伊。』（道隆禪師）於是敘述了在石門徹和尚那裡得到的領悟。廣慧禪師說：『石門徹和尚所說的，就像百味珍饈，只是不能讓人真正飽腹。後來我有一炷香，不想兩頭三緒，為你燒掉它。』道隆禪師在至和初年，遊歷京城，住在景德寺。每天縱情觀賞都市風光，回來常常是二更時分。一天晚上不得入寺，就睡在門下。仁宗皇帝夢到來到景德寺門，看到一條龍盤踞在地上，驚醒。半夜派遣中使去檢視，原來是一個僧人熟睡，已經兩次打鼾。搖醒他才醒來，問了他的名字后回去稟報。皇帝聽到是道隆，就高興地說：『這是吉祥的徵兆啊。』第二天召見道隆禪師到便殿，詢問宗旨。禪師的奏對詳細允當，皇帝非常高興。有旨意讓道隆禪師住在相國寺的燒朱院。從此道隆禪師的教化大為興盛。曾經與大覺璉公在說法化成殿說法，機鋒迅猛辯才無礙，皇帝非常高興，侍衛們都山呼萬歲。或者用偈頌酬答，或者留宿在禁中，禮遇非常隆厚，賜號應制明悟禪師。禪師因此上奏，舉薦璉公代替自己。皇帝看了奏章沒有允許。
【English Translation】 English version: I let the travelers see it (this 'jun', referring to a certain scenery or thing). (After seeing this 'jun'), both the heart and eyes feel refreshed. This 'jun' is probably expounding the Dharma on my behalf. (The Zen master) passed away in the eighth year of the Yuanyou era.
Biography of Zen Master Fahua Long
Zen Master Daolong, his place of origin and family are unknown. He initially visited the monk Shimen Che and asked: 'The ancients said that as long as one can be at ease anywhere, one will naturally conform to his path. Although there is this saying, my doubts have not ceased. What should be done at this time?' Shimen said: 'Knowing that there is (truth) can one be at ease anywhere. For example, a person living in a state or county, whether hearing or seeing, all kinds of strange things, he treats them as ordinary. Not knowing that there is (truth) and being at ease is like a person living in a village, with a little sound and color, they are surprised and spread rumors.' The Zen master had some understanding from (the words of the monk Shimen Che). The monk Shimen Che passed on all the tenets of his Caodong sect to him. When Zen Master Daolong came into the world to promote the Dharma, he inherited the Dharma lineage of Zen Master Guanghui. Someone asked: 'Zen Master, you personally visited the monk Shimen Che, why did you inherit the Dharma lineage of Zen Master Guanghui?' Zen Master Daolong said: 'When I first visited Zen Master Guanghui, he was about to shave his head and asked me to bring a stool. Therefore (Zen Master Guanghui) said: 'Daoist, I have a poem about the stool, listen to it: Putting it down is stable, I will agree with him at that time.' (Zen Master Daolong) then narrated the understanding he had gained from the monk Shimen Che. Zen Master Guanghui said: 'What the monk Shimen Che said is like a hundred flavors of delicacies, but it cannot truly satisfy people. Later, I have a stick of incense, I don't want to have two ends and three threads, I will burn it for you.' In the early years of Zhihe, Zen Master Daolong traveled to the capital and lived in Jingde Temple. He indulged in the scenery of the city every day, and often returned at the second watch (around 10 PM). One night he could not enter the temple, so he slept under the gate. Emperor Renzong dreamed that he came to the gate of Jingde Temple and saw a dragon coiled on the ground, and woke up in shock. In the middle of the night, he sent an envoy to check, and it turned out that a monk was sleeping soundly and had snored twice. He shook him awake and asked his name before reporting back. When the emperor heard that it was Daolong, he happily said: 'This is an auspicious sign.' The next day, he summoned Zen Master Daolong to the side hall and asked about the tenets. The Zen master's response was detailed and appropriate, and the emperor was very happy. There was an imperial decree to let Zen Master Daolong live in the Burning Zhu Courtyard of Xiangguo Temple. From then on, Zen Master Daolong's teachings flourished greatly. He once expounded the Dharma with Grand Master Dajue Lian in the Shuofa Huacheng Hall. His wit was sharp and his eloquence was unimpeded. The emperor was very happy, and the guards all shouted 'Long live the Emperor'. Sometimes they responded with verses, or stayed overnight in the palace, and the courtesy was very generous. He was given the title 'Imperial Mingwu Zen Master'. The Zen master therefore submitted a memorial, recommending Grand Master Lian to replace him. The emperor read the memorial and did not allow it.
旨于曹門外。建精舍延師。師額華嚴禪院。有僧頌璉公詩。上問佛偈曰。有節非於竹。三星偃月宮。一人居日下。弗與眾人同。師曰。諸佛說心。為破心相。璉作此偈。虛空釘橛也。乃曰。虛空釘鐵橛。平地起骨堆。莫將閑學解。安著佛階梯。又見達觀穎禪師。戲作偈曰。解答諸方語。能吟五字詩。二般俱好藝。只是見錢遲。師曰。佛法卻成戲論。後生無識遽相。效學不可長也。但曰二般。雖雜道也勝別施為。有僧曰。洞山寶公。譏五祖戒禪師。行藏落人。疑似其至洞山。乃上堂說偈曰。嗟見世聱訛。言清行濁多。若無閻老子。誰人奈你何。師曰。寶粗行不遜。賣師取名。不可取也。曹溪曰。真實修道人。不見世間過。來說他人短。自短先在我。寶暴其師之失。教誰檢點。凡沙門釋子。寂默為要。華嚴論曰。唯寂唯默。是心造如來之樣。不著不戀。是路入法界之轍。寶賣洞山。姜鋤雙峰地。已為道人取笑也。師為人寬厚不矜伐。以真慈普敬行心。歿時年八十餘。盛暑安坐七日。手足柔和。全身建塔于寺之東。
系曰。夫寺門鼾睡僧。入天子夢。夢其為龍。不為所惡。復尊寵之至宿留禁中。非師道洽天下。烏能及此。京師禪法。由是大弘。並見仁宗識洞高遠。若遇庸君。師其不為齏粉乎。予故表而出之。
泉大道．宗道者傳
谷泉。泉南人也。少聰敏。性耐垢污。大言不遜。流俗憎之。去為沙門。撥置戒律。任心而行。眼蓋衲子。所至叢林輒刪去。泉不以介意。造汾陽。陽奇之。密受記莂。南歸放浪。湘中數來往。道吾訪慈明。道吾有湫。毒龍所蟄。墮葉觸波。必雷雨連日。過者不敢喘。與慈明暮歸。時秋暑。捉其衣曰。可同浴。慈明掣肘徑去。於是。泉解衣躍入。霹靂隨至。腥風吹雨。林木震搖。慈明蹲草中。意泉死矣。須臾晴霽。忽引頸出波間。曰㘞。后住南嶽懶瓚巖。又移住芭蕉。將復移保真。大書芭蕉壁曰。予此芭蕉庵。幽占堆云處。般般異境未暇數。先看矮松三四樹。寒來燒枯杉。饑餐大紫芋。而今棄之去。不知誰來住。住保真。夜地坐祝融峰下。有大蟒盤繞之。泉解衣帶縛其腰。明日杖策尋之。衣帶[聯-耳+糸]松枝上。蓋松妖也。嘗過衡山縣。見屠者斫肉。立其旁。作可憐態。指其肉。又指其口。屠問曰。汝啞耶。即肯首。屠憐之。割巨臠置缽中。泉喜出。望外感謝而去。一市大笑。而泉自若。以杖荷大酒瓢。往來山中。人問瓢中何物。曰。大道漿也。作偈曰。我又誰管你天。誰管你地。著個破紙襖。一味工打睡。一任金烏東上。玉兔西墜。榮辱何預我。興亡不相關。一條柱杖。一葫蘆間。走
【現代漢語翻譯】 現代漢語譯本 谷泉，泉南（地名）人。他從小就聰明敏捷，性格能忍受骯髒污穢，說話狂妄不遜，世俗之人很厭惡他。他後來出家做了和尚，拋棄戒律，隨心所欲地行事，遮蓋住衲衣。他所到的寺廟叢林都想趕走他，但谷泉並不介意。他去拜訪汾陽善昭（禪師），汾陽善昭覺得他很奇特，秘密地給他授記。之後他回到南方，放浪形骸，在湘中一帶多次往來。道吾圓智（禪師）去拜訪慈明楚圓（禪師），道吾圓智那裡有個深潭，有條毒龍潛伏其中，掉落的樹葉碰到水面，必定會雷雨連日，路過的人都不敢大聲喘氣。他和慈明楚圓傍晚一起回去，當時正值秋季炎熱，他拉著慈明楚圓的衣服說：『可以一起洗澡。』慈明楚圓甩開他的手就走了。於是，谷泉脫掉衣服跳入潭中，立刻電閃雷鳴，腥風夾著雨水，林木震動搖晃。慈明楚圓蹲在草叢中，心想谷泉肯定死了。過了一會兒，天氣突然放晴，谷泉忽然從水面伸出脖子，說『㘞』。後來他住在南嶽（山名）懶瓚巖，又搬去住在芭蕉庵。將要再次搬去保真庵時，他在芭蕉庵的墻壁上寫道：『我在此芭蕉庵，幽靜地佔據堆云之處。各種奇異的景象還沒來得及細數，先看看矮松三四棵。寒冷時燒掉枯萎的杉樹，飢餓時吃大的紫色芋頭。如今要拋棄這裡離去，不知道誰會來住。』住在保真庵時，夜晚坐在祝融峰下，有條大蟒蛇盤繞著他，谷泉解下衣帶綁住它的腰。第二天拄著枴杖尋找它，衣帶掛在松樹枝上，原來是松樹精。他曾經路過衡山縣，看見屠夫在砍肉，站在旁邊，做出可憐的樣子，指著肉，又指著自己的嘴，屠夫問他說：『你是啞巴嗎？』他立刻點頭。屠夫可憐他，割下一大塊肉放在他的缽中，谷泉非常高興，非常感謝地離去。整個市場的人都大笑，而谷泉卻很自在。他用枴杖挑著大酒瓢，在山中往來。人們問他瓢里是什麼東西，他說：『大道漿啊。』他作偈語說：『我又何必管你天，何必管你地。穿著件破紙襖，只顧一個勁兒地睡覺。任憑太陽從東邊升起，月亮向西邊落下。榮耀和恥辱與我有什麼關係，興盛和滅亡與我毫不相干。一條拄杖，一個葫蘆之間，走遍天下。』
【English Translation】 English version Gu Quan, was a native of Quannan (place name). He was intelligent from a young age, with a character that could endure filth and dirt. His speech was arrogant and disrespectful, and the common people detested him. Later, he became a monk, abandoning the precepts and acting as he pleased, covering his kasaya. The monasteries he visited wanted to drive him away, but Gu Quan didn't mind. He went to visit Fenyang Shanzhao (Zen master), who found him peculiar and secretly gave him a prophecy. Afterwards, he returned to the south, indulging in unrestrained behavior, traveling frequently in the Xiangzhong area. Daowu Yuanzhi (Zen master) went to visit Ciming Chuyuan (Zen master). Daowu Yuanzhi had a deep pool where a venomous dragon lurked. When fallen leaves touched the water's surface, there would surely be thunder and rain for days, and passersby dared not breathe loudly. He and Ciming Chuyuan were returning together in the evening, during the hot autumn season. He grabbed Ciming Chuyuan's clothes and said, 'We can bathe together.' Ciming Chuyuan shook off his hand and left. Thereupon, Gu Quan took off his clothes and jumped into the pool, and immediately there was lightning and thunder, with a foul wind and rain, and the trees shook. Ciming Chuyuan squatted in the grass, thinking that Gu Quan must be dead. After a while, the weather suddenly cleared, and Gu Quan suddenly stretched his neck out of the water and said '㘞'. Later, he lived in Lazy Zan Rock on Mount Nanyue (mountain name), and then moved to live in the Banana Hermitage. When he was about to move to Baozhen Hermitage again, he wrote on the wall of the Banana Hermitage: 'I am in this Banana Hermitage, quietly occupying a place where clouds gather. I haven't had time to count all kinds of strange scenes, but first look at three or four short pine trees. In the cold, burn the withered fir trees, and when hungry, eat large purple taro. Now I am abandoning this place and leaving, I don't know who will come to live here.' When living in Baozhen Hermitage, he sat on the ground at night under the Zhurong Peak, and a large python coiled around him. Gu Quan untied his belt and tied it around its waist. The next day, he searched for it with a staff, and the belt was hanging on a pine branch, it turned out to be a pine tree spirit. He once passed by Hengshan County and saw a butcher chopping meat. He stood beside him, making a pitiful appearance, pointing to the meat and then pointing to his mouth. The butcher asked him, 'Are you mute?' He immediately nodded. The butcher took pity on him and cut off a large piece of meat and put it in his bowl. Gu Quan was very happy and left with great gratitude. The whole market laughed, but Gu Quan was at ease. He carried a large wine gourd on his staff, traveling in the mountains. People asked him what was in the gourd, and he said, 'The Great Dao elixir.' He composed a verse saying: 'Why should I care about your heaven, why should I care about your earth. Wearing a tattered paper jacket, I only care about sleeping. Let the sun rise in the east and the moon set in the west. What do glory and shame have to do with me, prosperity and decline have nothing to do with me. A staff, a gourd, traveling all over the world.'
南山與北山。畜一奴名調古。日令拾薪汲澗。或呼對坐巖石間。贈之以偈曰。我有山童名調古。不誦經不禮祖。解般榾柮御冬寒。隨分衣裳破不補。會栽蔬能種芋。千山萬山去無懼。阿呵呵有甚討處倚。遇上座來參。問庵主在么。泉曰。誰。曰行腳僧。曰作甚麼。曰禮拜庵主。曰恰值庵主不在。曰你聻泉。曰向道不在。說甚麼你。我拽棒趁出。次日來。又趁出。一日又來。泉攔胸扭住曰。我這裡虎狼縱橫尿床。鬼子三回兩度。來討甚麼。曰人言庵主親見汾陽來。泉解衣抖擻曰。你道我見汾陽來。有多少奇特。再訪慈明。作偈寄之曰。相別而今又半年。不知誰共對談禪。一般秀色湘山裡。汝自匡徒我自眠。慈明笑而已。乃令南公更謁泉。泉與語。驚曰。五州管內。乃有此匾頭道人耶。嘉祐中。男子冷清妖言誅。泉坐清曾經由庵中。決杖配郴州牢城。盛暑負土經通衢。弛擔說偈曰。今朝六月六。谷泉被氣𡎺。不是上天堂。便是入地獄。言訖微笑。泊然蟬蛻。阇維。舍利不可勝數。郴人塔而祠焉。
宗道者。不知何許人也。往來舒蘄間。多留于投子。性嗜酒。無日不醉。村民愛敬之。每餉以醇醪。居一日方入浴。聞有尋宗者。度其必送榼。至裸而出。得酒徑去。人皆大笑。而宗傲然不怍。嘗散衣下山。有逆而問者曰。
如何是道者家風。對曰袈裟裹草鞋。意旨如何。曰赤腳下。桐城陳退夫。初赴省闈過宗。戲問曰。瓘此行欲作狀元。得否。宗熟視曰。無時即得。莫測其言也。而退夫。果以第三名上第。時彥作魁。方悟無時之語。宗見雪竇。而逸放自如。言法華之流也。
福昌善禪師傳
惟善。不知何許人。住荊南福昌寺。嗣明教寬禪師。為人敬嚴。秘重法道。初住持時。屋廬十餘間。殘僧數輩。師晨香夕燈。升座說法。如臨千眾。禪林受用。所宜有者。咸修備之。客至肅然加敬。十餘年而衲子方集。至百許人。師見來者。必勘驗之。有僧自號映達摩。才入方丈。提起坐具曰。展即遍周法界。不展即賓主不分。展即是。不展即是。師曰。汝平地吃交了也。映曰。明眼尊宿。果然有在。師便打。映曰。奪柱杖打倒和尚莫言不道。師曰。棺木里瞠眼漢。且坐喫茶。茶罷。映前白曰。適來容易觸忤和尚。師曰。兩重公案喝出。又問僧近離何處。曰承天。曰不涉途程道將一句來。僧喝之。師便打。僧以坐具作摵勢。師笑曰。喪車后掉藥囊。又問。俗士年多少。曰四十四。師曰。添一減一是多少。其人無對。師自代云。適來猶記得。又問。僧何處來。曰德山。曰武陵溪畔。道將一句來。僧無語。乃自代曰。水到渠成。師機鋒峻不可
{ "translations": [ "現代漢語譯本：", "『如何是道者家風？』有人問道。", "禪師回答說：『袈裟裹草鞋。』（袈裟：佛教僧侶所穿的法衣；草鞋：用草編織的鞋子。這句話形容僧人生活簡樸，隨遇而安。）", "『意旨如何？』（這句話是問這句話的含義是什麼。）", "禪師說：『赤腳下。』（赤腳：不穿鞋。這句話進一步強調僧人修行不拘形式，直指本心。）", "桐城人陳退夫，第一次去參加省里的科舉考試，路過宗家。", "宗戲謔地問他說：『瓘（陳退夫的字）這次去想考狀元嗎？能考得上嗎？』", "宗仔細地看了看他說：『無時即得。』（無時：任何時候。這句話暗示陳退夫隨時都能考中狀元，但又顯得高深莫測。）", "人們不理解他話中的意思。而陳退夫，果然以第三名的成績考中。", "當時的人稱讚他為魁首，這才明白『無時』這句話的含義。", "宗見到雪竇禪師，表現得灑脫自在，談論《法華經》的義理。", "福昌善禪師傳", "惟善禪師，不知道是哪裡人，住在荊南福昌寺，是明教寬禪師的弟子。", "他為人恭敬嚴肅，非常重視佛法。", "剛開始主持寺廟時，只有十幾間房屋，幾個殘餘的僧人。", "禪師每天早晚燒香點燈，升座說法，就像面對成千上萬的聽眾一樣。", "禪林中應該有的東西，他都準備齊全。", "客人來了，他都恭敬地接待。", "十幾年后，僧人才漸漸聚集，達到一百多人。", "禪師見到來的人，一定要考察他們。", "有個僧人自稱『映達摩』，剛進入方丈室，提起坐具說：『展開就遍佈整個法界，不展開就賓主不分。展開也是，不展開也是。』（坐具：僧人坐禪時鋪在座位上的墊子；法界：佛教用語，指宇宙萬法。）", "禪師說：『你平地上摔了一跤。』（這句話是批評這個僧人故弄玄虛，沒有真才實學。）", "映達摩說：『明眼的尊宿，果然有見地。』", "禪師就打了他。", "映達摩說：『奪走柱杖打倒和尚，可別說沒告訴你！』（柱杖：僧人拄的枴杖。）", "禪師說：『棺材裡的睜眼漢，先坐下喝茶。』", "喝完茶，映達摩上前說道：『剛才容易冒犯了和尚。』", "禪師說：『兩重公案喝出。』", "又問僧人最近從哪裡來，僧人回答說：『承天。』", "禪師說：『不經過路途，說一句來。』", "僧人喝了一聲，禪師就打了他。", "僧人拿著坐具做出拍打的姿勢，禪師笑著說：『喪車后掉藥囊。』", "又問：『俗家年齡多少？』，回答說：『四十四。』", "禪師說：『添一減一是多少？』", "那人無言以對，禪師自己回答說：『剛才還記得。』", "又問：『僧人從哪裡來？』，回答說：『德山。』", "禪師說：『武陵溪畔，道將一句來。』", "僧人無語，禪師就自己回答說：『水到渠成。』", "禪師的機鋒銳利不可擋。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
嬰。諸方畏服。法席追還雲門之風南禪。師嘗曰。我與翠巖悅。在福昌時。適病寒。服藥出汗。悅從禪侶遍借被。咸無焉。有紙衾者。皆以衰老亦可數。悅太息曰。善公本色作家也。
雪竇顯禪師傳
雪竇禪師。名重顯。字隱之。遂州李氏子。幼精銳抗志塵表。依普安詵上人。出家受具。遍歷講筵。遊刃經論。問辯風馳。同學斂氣。不敢伸。棄而歸禪。出蜀入楚。嘗典客大陽。與客論趙州宗旨。客曰。法眼禪師。昔解後覺鐵觜于金陵。覺趙州侍者也。號稱明眼。問曰。趙州柏樹子因緣。記得么。覺曰。無此語莫謗先師。法眼拊手曰。真自師子窟中來。覺公言無此語。法眼肯之。其旨安在。師曰。宗門抑揚。那有規轍乎。時有苦行名韓大伯者。貌寒寢侍其傍。輒匿笑而去。客退。師數之曰。我偶客語耳。乃敢慢笑。笑何事。對曰。笑知客眼未正。擇法不明。師曰。有說乎。對以偈曰。一兔橫身當古路。蒼鷹才見便生擒。後來獵犬無靈性。空向枯椿舊處尋。師陰異之。結以為友。師盛年工翰墨。作為法句。追慕禪月休公。有詩云。紅芍葯邊方舞蝶。碧梧桐里正啼鶯。離亭不折依依柳。況有春山送又迎。嘗依棲賢湜公。機不合。作師子峰詩而去。與齊岳者為侶。同謁五祖戒師。休于山莊前。遣岳先往。機語不契
【現代漢語翻譯】 現代漢語譯本： 嬰。各方畏懼順服。法席追隨恢復雲門宗的南禪宗風。禪師曾說：『我與翠巖悅，在福昌時，恰逢生病怕冷，服藥后出汗。悅向禪友們到處借被子，卻一無所獲。有幾件紙被子的人，都因為年老體衰，（借給別人）也覺得可惜。』悅嘆息道：『善公真是本色作家啊！』
雪竇顯禪師傳
雪竇禪師，名重顯，字隱之，是遂州李氏之子。年幼時就精明銳利，立志超脫世俗。依從普安詵上人出家受戒。遍覽各處講席，精通經論，辯論時如風馳電掣，同 ученики 都屏氣凝神，不敢出聲。後來放棄講學而歸於禪宗，離開四川進入湖北。曾在大陽寺擔任知客，與一位客人談論趙州禪師的宗旨。客人說：『法眼禪師，過去在金陵開導了後覺鐵觜，後覺是趙州禪師的侍者，號稱明眼。』（客人）問道：『趙州柏樹子的因緣，你還記得嗎？』後覺說：『沒有這句話，不要誹謗先師。』法眼禪師拍手稱讚說：『真是從獅子窟中出來的人！』後覺說沒有這句話，法眼禪師卻認可了他。這其中的旨意在哪裡呢？禪師說：『宗門的抑揚頓挫，哪裡有什麼固定的規則呢？』當時有一位苦行僧名叫韓大伯，相貌寒酸，常在禪師身旁侍奉，總是偷偷地笑著離開。客人走後，禪師責備他說：『我只是偶爾和客人說說而已，你竟敢輕慢地嘲笑。你笑什麼？』韓大伯回答說：『笑知客你的眼光不正，選擇佛法不明確。』禪師問：『有什麼說法嗎？』韓大伯用偈語回答說：『一兔橫身擋在古老的道路上，蒼鷹才看見就立刻擒住了它。後來的獵犬沒有靈性，只是空向著枯樹舊處尋找。』禪師暗中感到驚異，與他結為朋友。禪師壯年時擅長書法，創作佛法語句，追慕禪月休公。有詩說：『紅芍葯邊方有舞蝶，碧梧桐里正有啼鶯。離亭不折依依柳，況有春山送又迎。』曾依止棲賢湜公，但機緣不合，於是作了《獅子峰詩》后離去。與齊岳結為同伴，一同去拜謁五祖戒禪師。（禪師）在山莊前休息，讓齊岳先去，（結果）機鋒不投合。
【English Translation】 English version: Ying. All quarters feared and submitted. The Dharma seat followed and restored the Yunmen (Yunmen School of Chan Buddhism) style of Southern Chan. The master once said, 'I and Cuiyan Yue, when in Fuchang, happened to fall ill with a cold, and after taking medicine, I sweated. Yue borrowed blankets from fellow Chan practitioners everywhere, but to no avail. Those who had paper blankets all felt it was a pity to lend them out due to their old age and frailty.' Yue sighed and said, 'Good Gong is truly an authentic writer!'
Biography of Chan Master Xuedou Xian
Chan Master Xuedou, named Chongxian, styled Yin Zhi, was a son of the Li family of Suizhou. In his youth, he was intelligent and sharp, aspiring to transcend the mundane. He followed the Venerable Puan Shen to leave home and receive the precepts. He extensively studied various lecture seats, mastering the sutras and treatises. His debates were swift as lightning, and his fellow students held their breath, not daring to speak. Later, he abandoned lecturing and returned to Chan, leaving Sichuan and entering Hubei. He once served as the guest prefect at Dayang Temple, discussing the principles of Chan Master Zhaozhou with a guest. The guest said, 'Chan Master Fayan, in the past, enlightened Houjue Tiezui in Jinling. Houjue was Chan Master Zhaozhou's attendant, known as Mingyan (Clear Eyes).' (The guest) asked, 'Do you remember the story of Zhaozhou's Cypress Tree?' Houjue said, 'There is no such saying; do not slander the former master.' Chan Master Fayan clapped his hands and praised, 'Truly, he comes from the lion's den!' Houjue said there was no such saying, but Chan Master Fayan affirmed him. Where does the meaning lie in this?' The master said, 'Where are the fixed rules in the ups and downs of the Chan school?' At that time, there was an ascetic named Han Dabo, with a poor appearance, who often served by the master's side, always secretly laughing and leaving. After the guest left, the master rebuked him, saying, 'I was just casually talking with the guest; how dare you mock me with contempt. What are you laughing at?' Han Dabo replied, 'I am laughing at the guest prefect's incorrect vision and unclear choice of Dharma.' The master asked, 'Is there a saying?' Han Dabo answered with a verse, 'A rabbit lies across the ancient road, the falcon captures it as soon as it sees it. The later hunting dogs have no intelligence, they only search in vain at the old spot of the withered tree.' The master secretly felt amazed and befriended him. In his prime, the master excelled in calligraphy, creating Dharma phrases, admiring Chan Master Chanyue Xiu Gong. There is a poem that says, 'Beside the red peony, butterflies dance, in the green wutong tree, orioles sing. At the farewell pavilion, the willow is not broken, moreover, there are spring mountains sending and welcoming.' He once relied on Qixian Shi Gong, but the opportunity did not align, so he wrote the 'Lion Peak Poem' and left. He became companions with Qi Yue, together visiting Chan Master Wuzu Jie. (The master) rested in front of the mountain village, letting Qi Yue go ahead, (but the result was) their interaction was not harmonious.
。師亦竟不見。遂南遊。謁智門祚禪師。祚者。香林遠公嫡子。雲門之孫也。知見高。學者。莫能覯其機。師俊邁。智門愛之。一日伸問曰。不起一念云何有過。智門召師。師近前。智門以拂子驀口。打擬開口。隨又打。師豁然開悟。依止五年。盡得其道。師與學士曾公會厚善。相值淮上。問師何之。曰將游錢塘絕西興。登天臺雁蕩。曾公曰。靈隱天下勝處。珊禪師吾故人。以書薦師。師至靈隱。三年陸沉眾中。俄曾公。奉使浙西訪師。靈隱無識者。時堂中僧千餘。使吏撿床歷。物色求之。乃至曾公問向所附書。師袖納之曰。公意勤然。行腳人非督郵也。曾公大笑。珊公以是奇之。師出世。初住吳江翠峰。后遷明州雪竇。曾公守越時。敦請也。上堂云。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座卻顧謂侍者曰。適來有人看方丈否。曰有。師曰。作賊人心虛。師舉揚宗教三十餘年。海內奇衲子爭赴之。暮年。悲學者尋流失源。作為道日損偈曰。三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭爭奈何。又書壁文。戒進後學。其略曰。身如行廁。利稱軟賊。百年非久。三界無安。可惜寸陰。當求解脫。讀者鼻為之酸師一日偶經行。植杖于林下。眾衲環之。忽問曰。有問雲門樹凋葉落時如何。
【現代漢語翻譯】 師父最終也沒有再出現。於是（他）向南遊歷，拜訪了智門祚禪師。這位祚禪師是香林遠公的嫡傳弟子，雲門禪師的孫子。他的見解高深，學人們沒有誰能夠窺探到他的機鋒。禪師俊逸灑脫，智門禪師很喜愛他。一天，智門禪師問他說：『不起一個念頭，怎麼會有過失呢？』智門禪師叫他走近前來，用拂塵猛擊他的嘴巴，（又）要打他張開的嘴。禪師因此豁然開悟，依止智門禪師五年，完全得到了他的道法。禪師與學士曾公會（曾會，人名）交情深厚，在淮河邊相遇。曾公問禪師要到哪裡去，禪師說：『我將要遊歷錢塘，渡過西興，登上天臺山和雁蕩山。』曾公說：『靈隱寺是天下勝地，珊禪師（珊禪師，靈隱寺住持）是我的老朋友。』於是寫信推薦禪師。禪師到了靈隱寺，默默無聞地在僧眾中待了三年。不久，曾公奉命出使浙西，順便拜訪禪師。靈隱寺沒有人認識禪師，當時寺里有一千多僧人，曾公讓官吏檢視僧人的床位名冊，尋找禪師。直到曾公問起他所附的信，禪師才從袖子里拿出來說：『您的好意很慇勤，但行腳僧不是負責催辦公務的督郵啊。』曾公大笑。珊禪師因此覺得禪師很奇特。禪師開始弘法，最初住在吳江的翠峰寺，後來遷到明州的雪竇寺，這是曾公在擔任越州太守時懇請的。禪師上堂說法時說：『春天的山巒重重疊疊，一片青翠；春天的水波盪漾，一片空虛碧綠。在這空曠的天地之間，獨自站立，望到哪裡才是盡頭呢？』說完便走下座位，回頭對侍者說：『剛才有人看方丈室嗎？』侍者說：『有。』禪師說：『做賊的人心虛啊。』禪師弘揚禪宗三十多年，海內外的傑出衲子爭相前往追隨他。晚年，他悲嘆學人們捨本逐末，於是寫了一首《道日損偈》：『三分光陰二分已過，靈臺（靈臺，指心）上的一點塵埃還不擦拭。貪生怕死，一天天地茍且偷生，叫也叫不回頭，又能怎麼樣呢？』又在墻壁上寫文章，告誡後來的學人，其中大略是說：『身體就像流動的廁所，利益就像誘人的盜賊。百年光陰轉瞬即逝，三界（三界，佛教指欲界、色界、無色界）沒有安寧。可惜這寶貴的時光，應當求解脫。』讀者看到這裡，不禁感到鼻頭發酸。禪師有一天偶然經過，把拄杖插在樹林下，眾僧圍繞著他。禪師忽然問道：『如果有人問「雲門（雲門，指雲門文偃禪師）樹凋葉落時如何」，該怎麼回答？』
【English Translation】 The master eventually disappeared. Thereupon, he traveled south and visited Zen Master Zhimenzuo (智門祚禪師). This Zen Master Zuo was the direct disciple of Xianglin Yuangong (香林遠公) and the grandson of Zen Master Yunmen (雲門). His insights were profound, and scholars were unable to fathom his Zen wit. The master was outstanding and unrestrained, and Zen Master Zhimenzuo loved him. One day, Zhimenzuo asked, 'If not a single thought arises, how can there be fault?' Zhimenzuo called the master to come forward, and then struck his mouth with a whisk, intending to strike him again when he opened his mouth. The master suddenly attained enlightenment, stayed with Zhimenzuo for five years, and fully obtained his Way. The master had a deep friendship with scholar Zeng Gonghui (曾公會). They met on the banks of the Huai River. Zeng Gonghui asked the master where he was going. The master said, 'I am going to travel to Qiantang, cross Xixing, and climb Mount Tiantai and Yandang Mountain.' Zeng Gonghui said, 'Lingyin Temple (靈隱寺) is a famous scenic spot in the world, and Zen Master Shan (珊禪師) is my old friend.' So he wrote a letter of recommendation for the master. The master arrived at Lingyin Temple and remained unknown among the monks for three years. Soon, Zeng Gonghui was sent to Zhejiang on official business and visited the master. No one at Lingyin Temple recognized the master. At that time, there were more than a thousand monks in the temple. Zeng Gonghui asked the officials to check the monks' bed registers to find the master. Finally, Zeng Gonghui asked about the letter he had attached. The master took it out of his sleeve and said, 'Your kindness is diligent, but a traveling monk is not a courier in charge of urging official business.' Zeng Gonghui laughed loudly. Zen Master Shan found the master to be extraordinary because of this. The master began to propagate the Dharma, first residing at Cuifeng Temple (翠峰寺) in Wujiang, and later moving to Xuetou Temple (雪竇寺) in Mingzhou. This was at the earnest request of Zeng Gonghui when he was the governor of Yuezhou. When the master ascended the Dharma hall, he said, 'The spring mountains are layered and chaotic, all green; the spring water ripples, all empty and blue. In this vast space between heaven and earth, standing alone, where is the end in sight?' After speaking, he stepped down from his seat and turned to the attendant, saying, 'Did anyone look at the abbot's room just now?' The attendant said, 'Yes.' The master said, 'A thief has a guilty conscience.' The master propagated Zen for more than thirty years, and outstanding monks from home and abroad flocked to follow him. In his later years, he lamented that scholars were losing sight of the source by pursuing the branches, so he wrote a verse called 'The Way Decreases Daily': 'Two-thirds of life's time has passed early, the dust on the Lingtai (靈臺, mind) is not yet wiped away. Greedy for life and fearing death, living day by day, how can one turn back when called?' He also wrote on the wall, admonishing later students, saying in brief: 'The body is like a flowing toilet, and profit is like a tempting thief. A hundred years pass quickly, and the Three Realms (三界, the realms of desire, form, and formlessness) have no peace. It is a pity to waste this precious time, one should seek liberation.' Readers cannot help but feel a pang of sadness. One day, the master happened to pass by, planted his staff under a tree, and the monks surrounded him. The master suddenly asked, 'If someone asks, "What about when the Yunmen (雲門, referring to Zen Master Yunmen Wenyan) tree withers and the leaves fall?" how should one answer?'
曰體露金風。雲門答這僧耶。為解說耶。有宗上座出衆對曰。待老漢有悟處即說。師熟視驚曰。非韓大伯乎。曰老漢瞥地也。於是令撾鼓。眾集。師曰。大眾。今日雪竇宗上座。乃是昔日大陽韓大伯。具大知見。晦跡韜光。欲得發揚宗風。幸愿特升此座。宗遂升座。僧問。寶劍未出匣時如何。曰。神光射鬥牛。又問。出匣后如何。曰。千兵易得。一將難求。僧退。宗乃曰。寶劍未出匣。神光射鬥牛。千兵容易得。一將實難求。便下座。一眾大驚。宗即承天宗禪師也。師一日遊山。四顧周覽。謂侍者。何日復來此。侍者哀乞遺偈。師曰。平生惟患語之多矣。翌日出杖履衣盂。散及徒眾。乃曰。七月七日復相見耳。至期盥沐攝衣。北首而逝。閱世七十三。坐五十夏。塔全身於寺之西塢。賜號明覺禪師。
系曰。雲門一宗。得雪竇而中興。不然亦撲撲矣。師器宇凝重。即袖中一書。三年仍還本人。便足氣壓千古。家聲浩浩。子孫繩繩。豈偶然哉。
洞山聰．祥庵主傳
洞山曉聰禪師。韶州曲江人。生杜氏。見文殊應天真和尚。初游廬山。莫有知者。時云居法席最盛。師作燈頭。聞僧眾談泗州僧伽。近於揚州出現。有設問者曰。既是泗州大聖。為何向揚州出現。師曰。君子愛財。取之以道。一眾大笑。后僧
【現代漢語翻譯】 現代漢語譯本： 雲門說：『身體顯露出金色的秋風。』雲門這是在回答那個僧人嗎？還是在為他解說呢？有位宗上座從人群中走出來回答說：『等老漢我有所領悟的時候就說。』禪師仔細地看著他，驚訝地說：『莫非是韓大伯嗎？』宗上座說：『老漢我只是稍微領悟了一點。』於是禪師命令敲鼓，大眾聚集。禪師說：『各位，今天的雪竇宗上座，就是以前大陽的韓大伯，具有廣大的知見，隱藏軌跡，收斂光芒，想要發揚宗風，希望特別請他升座。』宗上座於是升座。有僧人問：『寶劍未出劍匣時如何？』宗上座說：『神光直射鬥牛星。』又問：『出劍匣后如何？』宗上座說：『千軍易得，一將難求。』僧人退下。宗上座於是說：『寶劍未出匣，神光射鬥牛。千兵容易得，一將實難求。』說完便下座。大眾非常驚訝。宗上座就是承天宗禪師。禪師有一天遊山，四處觀看，對侍者說：『什麼時候再來這裡？』侍者哀求禪師留下偈語。禪師說：『我平生只怕話說多了。』第二天，禪師拿出手杖、鞋子、衣服和缽盂，分發給徒眾，然後說：『七月七日再相見。』到了那天，禪師沐浴更衣，面向北方而逝。享年七十三歲，坐禪五十年。塔全身於寺廟的西邊山塢。被賜予『明覺禪師』的稱號。
系曰：雲門宗，因為有了雪竇禪師而得以中興，不然恐怕就要衰落了。禪師的器宇沉穩莊重，即使是袖子里的一本書，三年後仍然原樣還給本人，就足以壓倒千古，家風浩大，子孫綿延不絕，這難道是偶然的嗎？
洞山聰．祥庵主傳
洞山曉聰禪師，是韶州曲江人，出生于杜氏家庭。他拜見了文殊應天真和尚。最初遊歷廬山時，沒有人瞭解他。當時云居山的法席最為興盛，禪師在那裡做燈頭。聽到僧眾談論泗州僧伽（Sizhou Sengqie，唐代僧人，被認為是觀音菩薩的化身），最近在揚州顯現。有人提問說：『既然是泗州大聖，為何要向揚州顯現？』禪師說：『君子愛財，取之以道。』眾人聽了都大笑。後來僧人
【English Translation】 English version: Yunmen said, 'The body reveals the golden autumn wind.' Was Yunmen answering that monk, or was he explaining it to him? A senior monk named Zong came out from the crowd and replied, 'I will speak when this old man has some understanding.' The Chan master looked at him carefully and said in surprise, 'Could it be Han Dabo (Han Dabo, a person's name)?' Zong replied, 'This old man has only a slight understanding.' Thereupon, the Chan master ordered the drum to be beaten, and the assembly gathered. The Chan master said, 'Everyone, today's Senior Monk Zong of Xuedou (Xuedou, a place name) is none other than the former Han Dabo of Dayang (Dayang, a place name), possessing great knowledge and insight, concealing his traces and hiding his light, desiring to promote the lineage of our school. We are fortunate to have him ascend this seat.' Zong then ascended the seat. A monk asked, 'What is it like when the precious sword is not yet drawn from its scabbard?' Zong replied, 'The divine light shoots towards the Dipper and the Ox constellations.' He asked again, 'What is it like after it is drawn from its scabbard?' Zong replied, 'A thousand soldiers are easily obtained, but a single general is hard to find.' The monk withdrew. Zong then said, 'The precious sword is not yet drawn from its scabbard, the divine light shoots towards the Dipper and the Ox constellations. A thousand soldiers are easily obtained, but a single general is truly hard to find.' Having said this, he descended from the seat. The assembly was greatly astonished. Senior Monk Zong was none other than Chan Master Zong of Chengtian (Chengtian, a place name). One day, the Chan master was touring the mountains, looking around, and said to his attendant, 'When will we return here?' The attendant begged the Chan master to leave behind a verse. The Chan master said, 'My whole life, I have only worried about speaking too much.' The next day, the Chan master took out his staff, shoes, robe, and bowl, and distributed them to the disciples, and then said, 'We will meet again on the seventh day of the seventh month.' When that day arrived, the Chan master bathed and changed his clothes, faced north, and passed away. He lived to the age of seventy-three, and sat in meditation for fifty years. His entire body was enshrined in a pagoda in the western valley of the temple. He was bestowed the title 'Chan Master Mingjue (Mingjue, a posthumous title)'.
A commentary says: The Yunmen (Yunmen, a school of Chan Buddhism) lineage was revived because of Chan Master Xuedou; otherwise, it would have declined. The Chan master's demeanor was dignified and composed. Even if it was a book in his sleeve, he would return it to the owner in the same condition after three years. This was enough to overwhelm the ages. The family tradition was vast, and the descendants were continuous. How could this be accidental?
The Biography of Chan Master Xiaocong of Dongshan (Dongshan, a place name) by Abbot Xiang
Chan Master Xiaocong of Dongshan, was a native of Qujiang (Qujiang, a place name) in Shaozhou (Shaozhou, a place name), born into the Du family. He met the Venerable Wenshu Yingtianzhen (Wenshu Yingtianzhen, a person's name). When he first traveled to Mount Lu (Mount Lu, a mountain name), no one knew him. At that time, the Dharma assembly at Yunju Mountain (Yunju Mountain, a mountain name) was at its peak. The Chan master worked as a lamp attendant there. He heard the monks discussing the Monk Sengqie of Sizhou (Sizhou Sengqie, a monk in the Tang Dynasty, considered an incarnation of Avalokitesvara), who had recently appeared in Yangzhou (Yangzhou, a place name). Someone asked, 'Since he is the Great Sage of Sizhou, why does he appear in Yangzhou?' The Chan master said, 'A gentleman loves wealth, but he obtains it through proper means.' Everyone laughed upon hearing this. Later, the monk
。舉似蓮華祥庵主。主大驚曰。雲門兒孫猶在。遙望雲居拜之。師名遂重叢林。次依洞山詮禪師。為首座。及詮遷棲賢。以師囑檀那及其眾。眾從之。請于州。州從之。以大中祥符三年。師出世洞山。上堂曰。祖師西來。特唱此事。自是上座。不薦所以。從門入者。不是家珍。認影迷頭。豈非大錯。既是祖師西來。特唱此事。又何必更對眾。叨叨珍重。師見僧來有所問。輒瞋目視之曰。我擊虎術汝不會去。一日自荷柴登山。僧逆之問曰。山上住。為何山下擔柴。師曰。山上也要柴燒。示眾曰。一大藏教是個之字。祖師西來是右字。如何是正義。良久曰。天晴蓋卻屋。趁閑打卻禾。輸納王租了。鼓腹自高歌。師于山之東北。手植松可萬。松凡植一株。坐誦金剛經一卷。自稱栽松比丘。嶺名金剛嶺。或間。嶺在此。金剛在何處。師指曰。此一株松。是老僧親栽。汾陽嘗謂慈明曰。雲門下兒孫。我已遍參。獨以未見聰為恨。汝當見之。故慈明雖已罷參。猶獲覲顏色而聞餘論矣。師一曰不安。上堂辭眾。述透法身頌曰。參禪學道莫茫茫。問透法身北斗藏。余今老倒尪羸甚。見人無力得商量。復曰。法席當令自寶住持。言卒而化。阇維得舍利。塔于金剛嶺。先是。比部郎中許公式。出守南昌。過蓮華峰。聞祥公曰。聰道者。在江
【現代漢語翻譯】 蓮華祥庵主聽聞此事，大為驚訝，說道：『雲門（Yunmen，禪宗大師）的子孫還在啊！』 於是遙望雲居（Yunju，地名）的方向禮拜。因此，禪師的名聲在叢林中更加顯赫。之後，禪師依止洞山詮禪師（Dongshan Quan Chanshi）門下，擔任首座。等到詮禪師遷往棲賢（Qixian，地名）時，將禪師託付給檀越（Tan Yue，施主）和大眾，大眾都聽從了。於是向州府請求，州府也同意了。大中祥符三年（Dazhong Xiangfu，年號），禪師在洞山開堂說法，上堂說道：『祖師西來（Zushi Xilai，指達摩祖師從印度來到中國），特別宣揚此事。自從成為首座以來，不瞭解其中的道理。從門進入的人，不是家珍（Jiazhen，指自性本具的智慧）。認影迷頭（Ren ying mi tou，比喻捨本逐末），豈不是大錯特錯？既然是祖師西來，特別宣揚此事，又何必再對大眾，叨叨不休地珍重呢？』 禪師見到僧人前來請教，總是怒目而視，說道：『我擊虎的本領你不會，走開！』 有一天，禪師自己扛著柴上山，僧人迎面問道：『住在山上，為何還要下山砍柴？』 禪師說：『山上也要燒柴啊。』 禪師向大眾開示說：『一大藏教（Yi da zang jiao，指全部佛經）是個『之』字，祖師西來是個『右』字，如何是正義？』 良久，禪師說：『天晴蓋好屋，趁著空閑打好稻，交完王家的租稅，鼓著肚子高聲歌唱。』 禪師在山的東北方，親手種植了大約一萬棵松樹。每種植一棵松樹，就坐下來誦讀一遍《金剛經》（Jingang Jing，佛經名）。自稱為栽松比丘（Zai song biqiu）。山嶺因此得名金剛嶺（Jingang Ling）。有人問：『山嶺在此，金剛在哪裡？』 禪師指著松樹說：『這一棵松樹，是老僧我親手栽種的。』 汾陽（Fenyang，人名）曾經對慈明（Ciming，人名）說：『雲門（Yunmen，禪宗大師）的子孫，我已經遍參過了，唯獨遺憾沒有見到聰（Cong，人名）。你應該去見見他。』 所以慈明雖然已經**，還能見到他的容顏並聽到他的餘論。 禪師有一天感到身體不適，上堂向大眾告別，述說透法身頌（Tou fashen song）說：『參禪學道莫茫茫，問透法身北斗藏。如今老倒尪羸甚，見人無力得商量。』 又說：『法席應當由自寶住持。』 說完就圓寂了。荼毗（荼毗，火葬）后得到舍利（舍利，佛教聖物），建塔于金剛嶺。 在這之前，比部郎中許公式（Xu gongshi，人名）出任南昌（Nanchang，地名）太守，路過蓮華峰（Lianhua Feng，地名），聽到祥公（Xiang gong，人名）說：『聰道者（Cong daozhe，人名），在江
【English Translation】 Lianhua Xiang'an Abbot (Lianhua Xiang'an, title of a Buddhist abbot) was greatly surprised upon hearing this and said, 'Yunmen's (Yunmen, a Zen master) descendants are still here!' He then bowed in the direction of Yunju (Yunju, a place name). As a result, the Chan master's reputation became even more prominent in the monastic community. Later, the Chan master followed Chan Master Dongshan Quan (Dongshan Quan Chanshi) and served as the head seat. When Chan Master Quan moved to Qixian (Qixian, a place name), he entrusted the Chan master to the benefactors (Tan Yue, patrons) and the assembly, who all obeyed. They then requested the prefecture, which also agreed. In the third year of the Dazhong Xiangfu era (Dazhong Xiangfu, an era name), the Chan master opened a Dharma hall at Dongshan, saying in his sermon: 'The Patriarch's coming from the West (Zushi Xilai, referring to Bodhidharma's arrival in China from India) was to specially proclaim this matter. Since becoming the head seat, I have not understood the reason for it. Those who enter through the gate are not family treasures (Jiazhen, referring to the inherent wisdom of one's own nature). To recognize the shadow and mistake it for the head (Ren ying mi tou, a metaphor for abandoning the fundamental and pursuing the superficial) is surely a great mistake. Since the Patriarch came from the West to specially proclaim this matter, why is it necessary to be so verbose and cautious in front of the assembly?' Whenever the Chan master saw a monk coming to ask questions, he would glare at him and say, 'You don't know my tiger-striking skills, go away!' One day, the Chan master was carrying firewood up the mountain himself when a monk met him and asked, 'Living on the mountain, why do you still carry firewood from down below?' The Chan master said, 'The mountain also needs firewood to burn.' The Chan master instructed the assembly, saying, 'The entire Tripitaka (Yi da zang jiao, referring to all the Buddhist scriptures) is a 'zhi' character, the Patriarch's coming from the West is a 'right' character. What is the true meaning?' After a long silence, the Chan master said, 'Build the house on a sunny day, thresh the rice in your spare time, pay the king's taxes, and pat your belly while singing loudly.' The Chan master personally planted about ten thousand pine trees on the northeast side of the mountain. Each time he planted a pine tree, he would sit down and recite the Diamond Sutra (Jingang Jing, the name of a Buddhist scripture) once. He called himself the Pine-Planting Bhikkhu (Zai song biqiu). The ridge was therefore named Diamond Ridge (Jingang Ling). Someone asked, 'The ridge is here, where is the Diamond?' The Chan master pointed to the pine tree and said, 'This pine tree was planted by this old monk himself.' Fenyang (Fenyang, a person's name) once said to Ciming (Ciming, a person's name), 'I have visited all of Yunmen's (Yunmen, a Zen master) descendants, except for Cong (Cong, a person's name), which I regret. You should go and see him.' Therefore, even though Ciming had already passed away, he was still able to see his face and hear his remaining words. One day, the Chan master felt unwell and bid farewell to the assembly in the Dharma hall, reciting the verse of penetrating the Dharma body (Tou fashen song): 'Practicing Chan and learning the Way, do not be confused; ask thoroughly about the Dharma body, hidden in the Big Dipper. Now I am old and feeble, with no strength to discuss with people.' He also said, 'The Dharma seat should be held by Zibao.' After speaking, he passed away peacefully. After cremation (túrbha, cremation), relics (sheli, Buddhist sacred objects) were obtained, and a pagoda was built on Diamond Ridge. Before this, Xu Gongshi (Xu gongshi, a person's name), a vice-minister, was appointed as the governor of Nanchang (Nanchang, a place name). Passing by Lianhua Peak (Lianhua Feng, a place name), he heard Xiang Gong (Xiang gong, a person's name) say, 'The Daoist Cong (Cong daozhe, a person's name) is in Jiang
西。試尋訪之。此僧人天眼目也。許既至。聞師住山家風。作詩寄之。有夜坐連雲石。春栽帶雨松之句。將訪之。師已逝矣。
祥公奉先深禪師嗣也。知見甚高。氣壓諸方。臨終上堂舉拄杖問眾曰。汝道古佛到這裡。為何不肯住。眾莫有對者。乃自曰。為他途路不得力。復曰。如何得力去。橫拄杖肩上曰。楖栗檀擔不顧人。直入千峰萬峰去。言訖而化。師與文殊真。弟兄行也。聰嗣文殊視。祥則為侄。聰得法弟子。曰云居舜。曰明教嵩。祥嗣寂焉。
宋 北禪賢禪師傳
智賢禪師。嗣福嚴雅公。雲門四世孫也。開法于衡州之北禪。歲夜小參曰。年窮臘盡無可與。諸人分歲老僧烹。一頭露地白牛炊。土田米飯煮菜羹。燒榾柮火。與大眾圍爐。唱歸田樂。何故免得。倚他門戶傍他墻。致使時人喚作郎。下座時。維那從后大呼曰。縣有吏至。師反顧問其所以。那云。道和尚宰牛不納皮角。師笑擲暖帽于地。那便拾去。師跳下禪床。攔胸擒住叫曰。賊賊。那將帽覆師頂曰。天寒且還和尚。那便出去。時法昌為侍者。師顧謂曰。這公案作么生。昌曰。近日城中紙貴。一狀領過。法昌名倚遇。師嗣也。別具。師又有嗣。曰紹銑。具興福中。
開先暹禪師傳
開先善暹禪師。臨江軍人。操行清苦。智
【現代漢語翻譯】 現代漢語譯本： 西。試著去尋訪他。這位僧人有天眼（能看透世間一切事物）。許某到達后，聽聞了禪師在山中的家風，作詩寄給他，有『夜裡坐在連綿的雲石上，春天栽種帶著雨水的松樹』這樣的句子。準備去拜訪他，禪師已經圓寂了。
祥公奉先深禪師是他的法嗣。知見非常高明，氣勢壓倒各方。臨終上堂時舉起拄杖問大眾：『你們說古佛到了這裡，為什麼不肯住下？』大眾沒有人能回答。於是自己說：『因為他的道路不得力。』又說：『如何才能得力呢？』橫著把拄杖放在肩上說：『拿著楖栗（一種木頭）做的扁擔，不顧別人，直接進入千峰萬峰之中。』說完就圓寂了。深禪師與文殊真禪師是師兄弟。聰禪師是文殊禪師的弟子，祥禪師則是深禪師的侄子。聰禪師的得法弟子有云居舜禪師和明教嵩禪師。祥禪師的法嗣情況不詳。
宋 北禪賢禪師傳
智賢禪師，是福嚴雅公的法嗣，雲門宗的第四代傳人。在衡州的北禪開法。除夕夜小參時說：『一年到頭，沒有什麼可以和諸位分享，老僧我來烹煮。用一頭露地的白牛來炊煮，用田里的米飯和蔬菜來煮菜羹。燒著木柴火，和大眾一起圍著爐子，唱著歸田樂。為什麼能夠免除呢？依靠他的門戶，傍著他的墻，以致於時人叫我作郎。』下座時，維那（寺院中的一種職務）從後面大聲喊道：『縣裡的官吏來了！』禪師反過來問他原因。維那說：『道和尚宰牛不交納牛皮牛角。』禪師笑著把暖帽扔在地上，維那便撿起來。禪師跳下禪床，攔胸擒住他叫道：『賊！賊！』維那將帽子蓋在禪師頭上說：『天冷，還是還給和尚吧。』維那便出去了。當時法昌禪師是侍者，禪師回頭對他說：『這樁公案怎麼看？』法昌說：『近日城中紙貴，我願一狀領過。』法昌，名倚遇，是智賢禪師的法嗣，事蹟另有記載。智賢禪師還有法嗣紹銑禪師，事蹟記載在興福寺中。
開先暹禪師傳
開先善暹禪師，是臨江軍人，操行清苦。智
【English Translation】 English version: West. Try to find him. This monk has the 'heavenly eye' (can see through everything in the world). After Xu arrived, he heard about the Zen master's family style in the mountains and sent him a poem, with lines like 'Sitting on the continuous cloud stone at night, planting pine trees with rain in spring.' He was about to visit him, but the Zen master had already passed away.
Zen Master Xiang Gong Fengxian Shen is his Dharma successor. His knowledge and insight are very high, and his aura overwhelms all directions. On his deathbed, he raised his staff and asked the assembly: 'You say the ancient Buddha has arrived here, why is he unwilling to stay?' No one in the assembly could answer. So he said to himself: 'Because his path is not effective.' He then said: 'How can it be effective?' He placed the staff horizontally on his shoulder and said: 'Carrying a 'zhuli' (a kind of wood) carrying pole, he ignores others and goes straight into thousands of peaks.' After saying this, he passed away. Zen Master Shen and Zen Master Wenshu Zhen were fellow disciples. Zen Master Cong was a disciple of Zen Master Wenshu, and Zen Master Xiang was Zen Master Shen's nephew. Zen Master Cong's Dharma heirs included Zen Master Yunju Shun and Zen Master Mingjiao Song. Zen Master Xiang's Dharma succession is unknown.
Biography of Zen Master Xian of Beichan in the Song Dynasty
Zen Master Zhixian was a Dharma successor of Yagong of Fuyan, and a fourth-generation descendant of the Yunmen School. He opened a Dharma assembly at Beichan in Hengzhou. On New Year's Eve, he said in a small gathering: 'At the end of the year, there is nothing to share with everyone, so I, the old monk, will cook. I will use a white cow from the open field to cook, and use rice and vegetables from the fields to make vegetable soup. Burning firewood, I will sit around the stove with everyone and sing the 'Return to the Fields' song. Why can I avoid it? Relying on his door and leaning against his wall, so that people call me 'Lang'.' When he stepped down from the seat, the 'Vina' (a position in the monastery) shouted loudly from behind: 'The county officials are here!' The Zen master asked him the reason in return. The Vina said: 'The Dao monk slaughters cattle and does not hand over the hides and horns.' The Zen master smiled and threw his warm hat on the ground, and the Vina picked it up. The Zen master jumped off the Zen bed, grabbed him by the chest and shouted: 'Thief! Thief!' The Vina put the hat on the Zen master's head and said: 'It's cold, I'll return it to the monk.' The Vina then left. At that time, Zen Master Fachang was an attendant, and the Zen master turned to him and said: 'How do you see this case?' Fachang said: 'Recently, paper is expensive in the city, and I am willing to take responsibility for it.' Fachang, named Yiyu, was a Dharma successor of Zen Master Zhixian, and his deeds are recorded elsewhere. Zen Master Zhixian also had a Dharma successor, Zen Master Shaoxian, whose deeds are recorded in Xingfu Temple.
Biography of Zen Master Xian of Kaixian
Zen Master Shanxian of Kaixian was from Linjiang Army, and his conduct was pure and austere. Zhi
識明達。遠禪師在德山。師往依之。一日遠升堂。顧視大眾云。獅子頻呻。像王回顧。師忽有省。入室陳解。遠云。子作么生會。師回顧曰。後園驢吃草。遠然之。自此機辯迅捷。禪林目曰海上橫行暹道者。又參雪竇顯。顯愛其俊逸。留座下數年。欲舉住明州金鵝。師聞之。書二偈于壁而去。曰。不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。三十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。后住開先。嗣德山遠禪師。卻通雪竇書。山前婆子。見專使來問。云暹首座出世。為誰燒香。專使。云德山遠和尚。婆子遂罵云。雪竇抖擻。尿腸說禪。為汝得恁么。辜負恩德。開堂日上首白槌罷。師曰。千聖出來也。祇是稽首讚歎。諸代祖師。提挈不起。是故。始從迦葉迄至山僧。二千餘年。月燭慧燈。星排道樹。人天普照。凡聖齊榮。且道承甚麼人。恩力老胡也。秪道明星出現時。我與大地有情。同時成道。如是則彼既丈夫。我亦爾。孰為不可良由諸人。不肯承。當自生退屈。所以便推排一個半個。先達出來。遞相開發。祗是與諸人作證明。今日人天會上。莫有久游。赤水夙在荊山。懷袖有珍。頂門有眼。到處踐踏覺場底衲僧么。卻請為新出世。長老作個證明。還有么。師住開先
【現代漢語翻譯】 現代漢語譯本 識明達（法號）。遠禪師在德山（地名，也是禪師法號）。識明達前去依止他。一天，遠禪師升座說法，環顧大眾說：『獅子頻頻呻吟，像王頻頻回顧。』識明達忽然有所領悟，進入方丈陳述自己的理解。遠禪師問：『你作何理解？』識明達回頭說：『後園的驢子正在吃草。』遠禪師認可了他的回答。從此，識明達機智善辯，禪林中人稱他為『海上橫行暹道者』。他又參訪雪竇顯（禪師法號），雪竇顯喜愛他的俊逸，留他在座下數年，想要推薦他住持明州金鵝（地名）。識明達聽聞此事，在墻壁上寫下兩首偈頌后離去，說：『不是無心繼承祖師的燈火，只是慚愧自己未能達到嶺南六祖慧能大師的境界。三更時分在月光下離開巖洞，戀戀不捨地望著碧綠的山巒。三十多年來四海雲遊，尋訪良師益友從未停歇。如今得到了無心無念的境界，卻又被這無心無念驅趕出山。』 後來識明達住持開先寺，是德山遠禪師的法嗣。他又寫信給雪竇顯。開先寺山前的老婦人，見到送信的使者來訪，問道：『暹首座（指識明達）出世，為誰燒香？』使者回答：『為德山遠和尚。』老婦人於是罵道：『雪竇顯真是抖擻精神，用裝滿尿的腸子說禪，才讓你得到這樣的成就，真是辜負了他的恩德！』開堂之日，上首敲擊木槌完畢后，識明達說：『即使是千聖降臨，也只是稽首讚歎。歷代祖師，也提挈不起。因此，從迦葉尊者直到我這個山僧，兩千多年來，用月亮照亮智慧之燈，用星辰排列菩提道樹，人天普遍照耀，凡聖共同榮耀。那麼，且說我們承受的是什麼人的恩力？老胡（指達摩祖師）也只是說，明星出現時，我與大地一切有情眾生，同時證悟成道。既然如此，他既是大丈夫，我也是大丈夫，有什麼不可以的呢？只是因為各位不肯承擔，自己產生退縮，所以就推舉出一個半個先達出來，互相啓發，只是爲了給各位作證明。今日人天法會上，莫非有長久遊歷赤水，早就在荊山蘊藏寶玉，懷袖中有珍寶，頂門有眼睛，到處踐踏覺悟之地的衲僧嗎？請為新出世的長老作個證明。還有嗎？』識明達住持開先寺。
【English Translation】 English version Shi Mingda (Dharma name). Zen Master Yuan was at Deshan (place name, also Zen Master's Dharma name). The Master went to rely on him. One day, Yuan ascended the hall, looked at the assembly and said, 'The lion groans frequently, the elephant king looks back frequently.' The Master suddenly had an awakening, entered the room and presented his understanding. Yuan asked, 'How do you understand it?' The Master looked back and said, 'The donkey in the back garden is eating grass.' Yuan approved of his answer. From then on, Shi Mingda was quick-witted and eloquent, and the Zen forest called him 'Siam Daozhe, who roams the sea.' He also visited Xue Douxian (Zen Master's Dharma name), who loved his talent and kept him under his seat for several years, wanting to recommend him to preside over Jin'e in Mingzhou (place name). When Shi Mingda heard about this, he wrote two verses on the wall and left, saying, 'It is not that I have no intention of inheriting the ancestral lamp, but I am ashamed that I have not reached the realm of the Sixth Patriarch Huineng of Lingnan. At midnight, I left the cave under the moonlight, reluctantly looking at the green mountains. For more than thirty years, I have traveled all over the world, seeking good teachers and friends without stopping. Now I have attained the realm of no-mind, but I am driven out of the mountain by this no-mind.' Later, Shi Mingda presided over Kaixian Temple and was a Dharma heir of Zen Master Yuan of Deshan. He also wrote a letter to Xue Douxian. The old woman in front of Kaixian Temple saw the messenger coming and asked, 'Who is Siam Daozhe (referring to Shi Mingda) burning incense for when he comes into the world?' The messenger replied, 'For the Venerable Yuan of Deshan.' The old woman then scolded, 'Xue Douxian is really energetic, using a bladder full of urine to talk about Zen, so that you can achieve this, you have really failed his kindness!' On the day of the opening ceremony, after the chief seat finished striking the gavel, the Master said, 'Even if a thousand sages come, they will only bow and praise. The ancestral masters of all generations cannot lift it up. Therefore, from Venerable Kasyapa to this mountain monk, for more than two thousand years, the moon has illuminated the lamp of wisdom, and the stars have arranged the Bodhi tree. Humans and gods universally illuminate, and the ordinary and the holy share the glory. Then, let's talk about whose kindness and power we are bearing? Old Hu (referring to Bodhidharma) only said that when the morning star appears, I and all sentient beings on earth will simultaneously attain enlightenment. If so, since he is a great man, so am I, what is impossible? It is only because you are unwilling to bear it and retreat on your own, so you push out one and a half predecessors to enlighten each other, just to prove it to you. At today's assembly of humans and gods, are there any monks who have traveled to Chishui for a long time, have long stored treasures in Jingshan, have treasures in their sleeves, have eyes on the top of their heads, and are trampling on the field of enlightenment everywhere? Please give a proof for the newly born abbot. Is there anyone?' Shi Mingda presided over Kaixian Temple.
。凡十八年。而化于本山。嫡嗣云居元也。別具。
南安嚴傳
南安巖自嚴尊者。生鄭氏。泉州同安人。年十一出家為童子。十七為大僧。遊方至廬陵。謁西峰老宿豁公。豁雲門之孫也。師依止五年。盡得其法。自是神異不測。世傳定光佛化身。懷仁江。有蛟害人。師臨渡說偈戒之。蛟引去。未幾。擁沙漲塞。潭遂為洲。梅州黃楊峽乏水。師以杖擿之遂涌。父老以為神來。聚觀師遁去。所至遇旱澇。書偈投之。無不如願。武平南黃石巖。多蛇虎。師止住。蛇虎可使令。師凡示人。必以偈。偈尾必題四字。曰贈之以中。世奠能測四。遠敬事師如神明。家畫其像。飲食必祭。鄰寺僧死。師不知法當告官。便自焚之。吏追捕坐庭中。問狀不答。索紙作偈曰。云外野僧死。云外野僧燒。二法無差互。菩提路不遙。字畫險勁。如擘窠大篆。吏大怒。以為狂且慢。已去僧伽黎曝日中。既得釋。因以布巾幪首。而衣白服。師恨所說法。聽者疑信各半。因不語六年。巖寺當輸布。民歲代之。師不忍。置書布束中求免。吏得之愈怒。追問亦不答。以為妖。焚其布帽。火盡而帽益明鮮。乃索紙作偈曰。一切慈忍力。皆吾心所生。王官苦拘束。佛法不流行。自後稍發語。后游南康槃古山。先是西竺波利尊者。經始讖曰。卻後當有
【現代漢語翻譯】 現代漢語譯本：總共十八年，之後在本山圓寂。嫡傳弟子是云居元。另有傳記。
南安嚴傳
南安巖自嚴尊者（南安巖自嚴尊者），俗姓鄭，是泉州同安人。十一歲出家做沙彌，十七歲成為正式僧人。遊歷四方到達廬陵，拜見西峰老宿豁公（西峰老宿豁公），豁公是雲門（雲門）的後代。自嚴尊者依止他五年，盡得其佛法。從此之後，他的神異之處難以測度，世人傳說他是定光佛（定光佛）的化身。懷仁江（懷仁江）有蛟龍危害百姓，自嚴尊者到江邊唸誦偈語告誡它，蛟龍便離開了。不久，江水裹挾泥沙淤積，江中的深潭因此變成陸地。梅州黃楊峽（梅州黃楊峽）缺水，自嚴尊者用錫杖敲擊地面，水便涌了出來，當地百姓認為他是神仙降臨，聚集觀看，自嚴尊者便離開了。他所到的地方，如果遇到旱災或水災，就書寫偈語投入水中，沒有不應驗的。武平南黃石巖（武平南黃石巖）有很多蛇和老虎，自嚴尊者在那裡居住，蛇和老虎都可以被他役使。自嚴尊者凡是開示教誨，必定用偈語，偈語的結尾必定題寫四個字，叫做『贈之以中』，世人沒有人能測度這四個字的含義。遠近的人都像對待神明一樣敬奉他，家家戶戶都畫他的畫像，飲食時必定祭拜。鄰寺的僧人去世，自嚴尊者不懂得按照法律應當報告官府，便自己將他火化了。官吏追捕他，讓他坐在庭院中審問，他不回答。官吏索要紙筆，他寫下偈語說：『云外的野僧死了，云外的野僧被火化。兩種做法沒有差別，通往菩提的道路並不遙遠。』字跡險峻剛勁，如同擘窠大篆。官吏大怒，認為他是狂妄之徒，怠慢了僧人，便將他的僧伽黎（僧伽黎）放在太陽下曝曬。後來他被釋放，因此用布巾矇住頭，穿白色的衣服。自嚴尊者遺憾自己所說的話，聽的人半信半疑，因此六年不說話。巖寺應當繳納布匹，百姓每年代替繳納，自嚴尊者不忍心，將書信放在布匹中請求免除。官吏得到書信更加憤怒，追問他也不回答，認為他是妖怪，焚燒了他的布帽，火燒盡了帽子卻更加明亮鮮艷。於是他索要紙筆寫下偈語說：『一切慈悲忍辱的力量，都是我心中所生。王官的拘束太厲害，佛法不能流行。』此後他稍微開始說話。後來遊歷南康槃古山（南康槃古山）。先前西竺波利尊者（西竺波利尊者）開創時預言說：『之後應當有…'
【English Translation】 English version: For a total of eighteen years, he then passed away at this mountain. His direct successor was Yunju Yuan. (There is) a separate biography.
Nan'an Yan's Biography
Reverend Ziyan of Nan'an Rock (南安巖自嚴尊者), whose lay surname was Zheng, was a native of Tong'an, Quanzhou. He left home at the age of eleven to become a novice monk, and at seventeen became a fully ordained monk. Traveling around, he arrived at Luling and paid respects to Elder Huo of Xifeng (西峰老宿豁公), Huo was a descendant of Yunmen (雲門). The master relied on him for five years, fully obtaining his Dharma. From then on, his miraculous abilities were immeasurable, and it was said that he was an incarnation of Dipankara Buddha (定光佛). In Huai Ren River (懷仁江), there was a dragon harming the people. The master went to the river and recited a verse to admonish it, and the dragon left. Before long, the river carried sand and silt, and the deep pool became land. In Huangyang Gorge, Meizhou (梅州黃楊峽), there was a lack of water. The master struck the ground with his staff, and water gushed out. The elders of the area thought he was a divine being and gathered to watch, but the master left. Wherever he went, if there was drought or flood, he would write a verse and throw it into the water, and it would always be effective. In Nan Huangshi Rock, Wuping (武平南黃石巖), there were many snakes and tigers. The master stayed there, and the snakes and tigers could be ordered around by him. Whenever the master gave instructions, he would always use a verse, and at the end of the verse, he would always write four characters, saying 'Given with the Middle (贈之以中),' and no one in the world could fathom the meaning of these four characters. People far and near revered the master as a divine being, and every household painted his portrait and made offerings to it when eating and drinking. When a monk in a neighboring temple died, the master did not know that he should report it to the government according to the law, so he cremated him himself. The officials pursued and arrested him, and made him sit in the courtyard for questioning, but he did not answer. The officials demanded paper and ink, and he wrote a verse saying: 'A wild monk outside the clouds dies, a wild monk outside the clouds is cremated. The two methods are not different, the path to Bodhi is not far.' The calligraphy was bold and vigorous, like large seal script. The officials were furious, thinking he was a madman who was disrespectful to the monks, so they left his Sanghati (僧伽黎) out in the sun to dry. Later, he was released, so he covered his head with a cloth and wore white clothes. The master regretted that what he said was met with doubt and disbelief, so he did not speak for six years. The rock temple was supposed to pay cloth, and the people paid it on their behalf every year. The master could not bear it, so he put a letter in the bundle of cloth asking for exemption. The officials were even more angry when they received the letter, and they questioned him but he did not answer, thinking he was a demon, so they burned his cloth hat. When the fire was extinguished, the hat was even brighter and more vivid. So he asked for paper and ink and wrote a verse saying: 'All the power of compassion and forbearance is born from my heart. The constraints of the royal officials are too great, and the Buddha Dharma cannot flourish.' After that, he gradually began to speak. Later, he traveled to Pangu Mountain, Nankang (南康槃古山). Previously, when the Western Indian Venerable Pola (西竺波利尊者) began the construction, he prophesied: 'Afterwards, there should be...'
白衣菩薩。來興此山。師住三年成叢林。乃還南安。江南眠槎。為行舟礙。師舟過焉。摩挲之曰。去去。莫與人為害。槎一夕蕩除。有僧自惠州來曰。河源有巨舟著沙。萬牛挽不可動。愿得以載磚建塔于南海。為眾生福田。師曰。此陰府之物。然付汝偈取之。偈曰。天零㶚水生。陰府船王移。莫立沙中久。納福廕菩提。僧即舟唱偈。而舟為動。萬衆歡呼。至五羊。有巨商從藉以載。僧許之。方解繂。俄風作。失舟所在。有沙彌。無多聞性。而事即謹愿。師憐之作偈。使誦久當聰明。偈曰。大智發於心。於心何處尋。成就一切義。無古亦無今。於是世間文字語言。一覽誦唸。無所遺忘。偈語章句。援筆立就。師異跡甚著。所屬狀以聞。詔佳之。宰相王欽若。大參張安仁以下皆贈詩。師未嘗視。置承塵上而已。淳化乙卯正月六日。集眾曰。吾此日生。今正是時。遂右脅而化。謚定光圓應禪師。系曰。至人。聚於心者靈。發於言者驗。寂音謂。師偈語皆稱性之句。非智識所到之地。良然。良然。才涉思惟。便是鬼家活計。自尚滿身霧露。安能使物不迷耶。
洞山寶．泐潭澄傳
自寶。廬州合肥人。姓吳氏生有奇相。弱齡歸普寧院。已抱出群之見。聞五祖戒公匠石宗門造之。置水投針。理存默識。遂入室傳法焉。
【現代漢語翻譯】 現代漢語譯本 白衣菩薩來到這座山。師父在這裡住了三年，建成了叢林，然後返回南安。在江南，有一根巨大的木頭（槎，chá），阻礙了船隻的通行。師父乘船經過那裡，撫摸著木頭說：『走吧，走吧，不要再危害人們了。』這根木頭一夜之間就被沖走了。有一位僧人從惠州來，說：『河源有一艘巨大的船擱淺在沙灘上，用一萬頭牛都拉不動。希望能用它來運磚，在南海建造佛塔，為眾生培植福田。』師父說：『這是陰間的東西，不過我可以給你一首偈語，你念誦它就可以移動船隻。』偈語是：『天零㶚水生，陰府船王移。莫立沙中久，納福廕菩提。』僧人對著船唱誦偈語，船就開始移動了，眾人歡呼雀躍。到達五羊（廣州的別稱）后，有一位大商人想借用這艘船來運貨，僧人答應了。剛解開纜繩，突然颳起大風，船就消失了。有一位沙彌（shāmí，小和尚），沒有多少聞性（學習能力），但是做事謹慎恭敬。師父憐憫他，作了一首偈語，讓他長期誦讀，就能變得聰明。偈語是：『大智發於心，於心何處尋。成就一切義，無古亦無今。』於是，世間所有的文字語言，他只要看一遍就能背誦，沒有遺忘。偈語的章節語句，提筆就能寫成。師父的奇異事蹟非常顯著，地方官員上報朝廷，皇帝嘉獎了他。宰相王欽若（Wáng Qīnrùo）、大參張安仁（Zhāng Ānrén）等人都贈送詩歌，師父從未看過，只是把它們放在承塵（chéngchén，天花板）上而已。淳化（Chúnhuà）乙卯年正月六日，師父召集眾人說：『我就是今天出生的，現在正是時候。』於是右脅而臥，圓寂了。謚號為定光圓應禪師（Dìngguāng Yuán Yìng Chánshī）。系曰：至人，聚集在心中的是靈性，表現在言語上的是驗證。寂音（Jìyīn）說：師父的偈語都是稱性（chēngxìng，符合本性）的語句，不是智識所能達到的境界。確實如此，確實如此。只要稍微涉入思惟，就是鬼家的活計。自己尚且滿身霧露，怎麼能使別人不迷惑呢？ 洞山寶（Dòngshān Bǎo）、泐潭澄（Lètán Chéng）的傳記 自寶（Zì Bǎo），廬州合肥（Lúzhōu Héféi）人，姓吳（Wú），生來就有奇異的相貌。年幼時回到普寧院（Pǔníng Yuàn），就已經抱有出類拔萃的見解。聽說五祖戒公（Wǔzǔ Jiègōng）是宗門中的能工巧匠，就像用水投針一樣，道理存在於默默的領悟之中。於是進入他的房間，接受了他的傳法。
【English Translation】 English version A white-robed Bodhisattva came to this mountain. The master stayed here for three years, establishing a monastery, and then returned to Nan'an. In Jiangnan, there was a huge log (槎, chá) obstructing the passage of boats. The master passed by in a boat, caressed the log, and said, 'Go away, go away, do not harm people anymore.' The log was washed away overnight. A monk came from Huizhou, saying, 'In Heyuan, there is a huge boat stranded on the sand, which cannot be moved even by ten thousand oxen. I wish to use it to transport bricks to build a pagoda in the South Sea, to cultivate blessings for all sentient beings.' The master said, 'This is an object from the underworld, but I can give you a verse, and reciting it will move the boat.' The verse is: 'Heaven sheds 㶚 water, the king of underworld boats moves. Do not stand in the sand for long, receive blessings and shelter Bodhi.' The monk chanted the verse towards the boat, and the boat began to move, and the crowd cheered. After arriving at Wuyang (another name for Guangzhou), a large merchant wanted to borrow the boat to transport goods, and the monk agreed. As soon as the mooring ropes were untied, a strong wind arose, and the boat disappeared. There was a Shami (śrāmaṇera, novice monk) who did not have much learning ability, but he was careful and respectful in his work. The master pitied him and composed a verse, so that he could become intelligent by reciting it for a long time. The verse is: 'Great wisdom arises from the mind, where to find it in the mind? Accomplishing all meanings, without past or present.' Thereupon, he could recite all the words and languages of the world after reading them once, without forgetting anything. He could write chapters and sentences of verses as soon as he picked up a pen. The master's extraordinary deeds were very prominent, and the local officials reported them to the court, and the emperor praised him. Prime Minister Wang Qinruo (Wáng Qīnrùo), Grand Councilor Zhang Anren (Zhāng Ānrén), and others all presented poems, but the master never looked at them, only placing them on the ceiling. On the sixth day of the first month of the year Yimao (Yǐmǎo) during the Chunhua (Chúnhuà) reign, the master gathered the crowd and said, 'I was born on this day, and now is the right time.' Then he lay down on his right side and passed away. His posthumous title was Zen Master Dingguang Yuanying (Dìngguāng Yuán Yìng Chánshī). It is said: The perfect man, what is gathered in the heart is spirituality, and what is expressed in words is verification. Jiyin (Jìyīn) said: The master's verses are all sentences that conform to the nature (chēngxìng), which cannot be reached by intellectual knowledge. Indeed, indeed. As soon as one delves into thinking, it is the work of the ghost family. If one is still covered in fog and dew, how can one prevent others from being confused? Biography of Dongshan Bao (Dòngshān Bǎo) and Letan Cheng (Lètán Chéng) Zi Bao (Zì Bǎo), a native of Luzhou Hefei (Lúzhōu Héféi), with the surname Wu (Wú), was born with extraordinary features. In his youth, he returned to Puning Monastery (Pǔníng Yuàn) and already had outstanding insights. He heard that the Fifth Patriarch Jie Gong (Wǔzǔ Jiègōng) was a skilled craftsman in the sect, like throwing a needle into water, the principle exists in silent understanding. So he entered his room and received his Dharma transmission.
祖病。令行者往庫司取生薑煎藥。寶方主庫事叱之。行者白祖。祖令將錢回買。乃與之。后往洞山。聰公知其為人。特加器重。臨歿遺言。令繼其席。郡守。又以書托祖。舉所知者主洞山。祖云。無如買生薑漢。住未幾。戶外屨滿矣。叢林殷足委積。常余百萬。黃檗山饘粥不繼。寶移杖總之。黃檗為之豐。直院祖君無擇。部憲程君師孟。並著好賢樂善之名。祖。既挽寶主歸宗。程。復以云居致寶。前後凡四住名剎。在歸宗時。一日扶杖出門見喝道來問甚。官吏云。縣尉令避路。寶側立道左。馬至前跪不行。寶曰。畜生卻識人。尉知是寶。再拜而去。住云居時。一夜山神肩輿。輿寶繞寺行。寶云。抬你爺抬你娘抬上方丈去。神直抬上方丈。寶為人精嚴。護持戒法。初行腳時。宿旅店。為娼女所窘。與同寢榻。寶危坐終夜。明發娼女索錢。與之出門。燒被而去。娼女以實告其父母。遂請歸置齋以謝。謂真佛子也。然好名事邊幅故。所至必選名僧自隨。為其羽翼。寶實得法於五祖。祖暮年。棄眾造焉。寶以其行藏落人疑似。弗為禮。且說偈譏之。祖遂造大愚。一日于僧堂前。倚拄杖。談笑而化。寶雖有盛名。叢林亦以是少之。師在洞山。嘗自甓壽藏。后二十餘年。遂終於歸宗。壽七十七。僧臘五十一。示寂。十八日全身入塔
。至和元年也。余襄公靖。為之銘曰。彼上人者。叢林獨步。激揚宗旨。慈心廣度。言發其機。俾之自悟。人得其要。直趨覺路。橫杖而來。舍筏而去。吁嗟妙圓。人天仰慕。妙圓。師賜號也。
懷澄禪師不知何許人。與寶同出於五祖之門。出世洪州泐潭。諸方呼為泐潭澄。黃龍南公依之最久。然雲門法道。至師小變。故云峰悅公。方之藥汞銀。鍛則流去。大覺連和尚其嗣也。所謂青出於藍者。別具。
系曰。一洞山也。詮去授聰。聰嗣文殊。聰死授寶。寶嗣五祖。要見拄持續佛慧命。非細事故。古人舉授唯大。公弗容一毫私念于其間。不然詮聰工老。豈少法嗣哉。中峰國師。與定叟書云。古人於法嗣嫡傳。所以深明宗系者。大法源委不可誣也。世漓俗薄。奉金請拂。以院易嗣者有之。某嘗痛心於此。寶亦云門子孫之傑出者。惜大德為一眚所掩。燈錄謂寶生娼室無姓氏。未之考耳。
宋 志逢禪師傳
志逢。餘杭人也。生而惡葷。膚體香潔。出家于臨安之東山朗瞻院。通貫三學。嘗夢升須彌山。睹三佛列坐。初釋迦次彌勒。皆禮其足。惟不識第三佛。但仰視而已。時釋迦示之曰。此是補處彌勒師子月佛。師方作禮。覺后因閱大藏經。乃符所夢。遊方見韶國師于天臺。契悟。一日入普賢殿中宴
【現代漢語翻譯】 現代漢語譯本：至和元年。余襄公靖為他撰寫銘文說：『那位高僧，是叢林中的佼佼者，激揚佛法宗旨，以慈悲之心廣度眾生。他的言語能啓發機緣，使人自己領悟。人們掌握了要領，就能直奔覺悟之路。他拄著枴杖而來，最終捨棄筏子而去。』 讚歎啊，妙圓（'Miaoyuan'，禪師的賜號）的境界是如此精妙圓滿，令人天都仰慕。
懷澄禪師（'Huaicheng Chanshi'）不知是哪裡人，與寶禪師（'Bao Chanshi'）一同出自五祖門下。在洪州泐潭開法傳道，各方稱他為泐潭澄（'Letan Cheng'）。黃龍南公（'Huanglong Nangong'）依止他最久。然而云門宗的法脈，到懷澄禪師這裡略有改變。所以云峰悅公（'Yunfeng Yuegong'）將他比作藥汞銀，鍛打就會流失。大覺連和尚（'Dajue Lian Heshang'）是他的嗣法弟子，可謂青出於藍而勝於藍，別具一格。
系曰：洞山宗（'Dongshan Zong'）的法脈是這樣的：詮禪師（'Quan Chanshi'）傳法給聰禪師（'Cong Chanshi'），聰禪師嗣法文殊禪師（'Wenshu Chanshi'），聰禪師去世後傳法給寶禪師，寶禪師嗣法五祖。要看到能延續佛慧命的，絕非小事。古人傳法授位唯才是舉，不容許一絲私念摻雜其中。不然，詮禪師和聰禪師年事已高，難道會缺少嗣法弟子嗎？中峰國師（'Zhongfeng Guoshi'）在給定叟（'Ding Sou'）的信中說：『古人對於法嗣嫡傳，之所以要深明宗系，是因為大法源頭的來龍去脈不可欺騙啊。』世風日下，習俗淺薄，有人奉上金錢請求傳法，甚至用寺院來交換嗣法弟子。我對此常常感到痛心。寶禪師也是雲門宗的傑出子孫，可惜他的大德被一個瑕疵所掩蓋。《燈錄》記載寶禪師出生于娼妓之家，沒有姓氏，這還沒有考證。
宋朝，志逢禪師（'Zhifeng Chanshi'）傳
志逢禪師，餘杭人。生來厭惡葷腥，身體散發香氣。在臨安的東山朗瞻院出家。精通三學。曾經夢見自己登上須彌山，看到三尊佛並排而坐，最初是釋迦佛（'Shijia Fo'），其次是彌勒佛（'Mile Fo'），都禮拜他的腳。唯獨不認識第三尊佛，只是仰視著他。當時釋迦佛告訴他說：『這是補處彌勒師子月佛（'Shiziyue Fo'）。』志逢禪師正要作禮，醒來后翻閱大藏經，發現與夢中所見相符。遊方參學時，在天臺山拜見韶國師（'Shao Guoshi'），得以契悟。一天，他進入普賢殿中靜坐。
【English Translation】 English version: In the first year of the Zhihe era. Yu Xianggong Jing wrote an inscription for him, saying: 'That eminent monk is a unique figure in the monastic community, inspiring and promoting the tenets of Buddhism, and broadly saving sentient beings with a compassionate heart. His words can trigger opportunities, enabling people to realize enlightenment on their own. People who grasp the essentials can directly embark on the path to enlightenment. He came leaning on a staff, and eventually abandoned the raft and departed.' Alas, the state of Miaoyuan ('Miaoyuan', the honorary title bestowed upon the Chan master) is so exquisite and complete that it is admired by both humans and gods.
Chan Master Huaicheng ('Huaicheng Chanshi') is unknown from where he came, and together with Chan Master Bao ('Bao Chanshi') came from the lineage of the Fifth Patriarch. He opened the Dharma and preached at Letan in Hongzhou, and all sides called him Letan Cheng ('Letan Cheng'). Huanglong Nangong ('Huanglong Nangong') relied on him for the longest time. However, the Dharma lineage of the Yunmen School slightly changed with Chan Master Huaicheng. Therefore, Yunfeng Yuegong ('Yunfeng Yuegong') compared him to medicinal mercury silver, which would flow away when forged. The Venerable Dajue Lian ('Dajue Lian Heshang') was his Dharma-inheriting disciple, and can be said to have surpassed his predecessors, possessing a unique style.
The lineage says: The Dharma lineage of the Dongshan School ('Dongshan Zong') is as follows: Chan Master Quan ('Quan Chanshi') transmitted the Dharma to Chan Master Cong ('Cong Chanshi'), Chan Master Cong inherited the Dharma from Chan Master Wenshu ('Wenshu Chanshi'), and after Chan Master Cong passed away, he transmitted the Dharma to Chan Master Bao, and Chan Master Bao inherited the Dharma from the Fifth Patriarch. To see that the Buddha's wisdom-life can be continued is no small matter. The ancients only passed on the Dharma to the most talented, and did not allow a trace of selfishness to be mixed in. Otherwise, Chan Master Quan and Chan Master Cong were old, would they lack Dharma-inheriting disciples? National Teacher Zhongfeng ('Zhongfeng Guoshi') said in a letter to Ding Sou ('Ding Sou'): 'The reason why the ancients deeply understood the lineage of Dharma transmission is that the origin and details of the Great Dharma cannot be deceived.' The world is deteriorating and customs are shallow, and some people offer money to request Dharma transmission, and even exchange monasteries for Dharma-inheriting disciples. I often feel heartbroken about this. Chan Master Bao is also an outstanding descendant of the Yunmen School, but unfortunately his great virtue is overshadowed by a flaw. The 'Records of the Lamp' records that Chan Master Bao was born in a prostitute's house and had no surname, which has not been verified.
Song Dynasty, Biography of Chan Master Zhifeng ('Zhifeng Chanshi')
Chan Master Zhifeng was from Yuhang. He was born disliking meat and his body emitted a fragrance. He became a monk at Langzhan Monastery in Dongshan, Lin'an. He was proficient in the Three Studies. He once dreamed of ascending Mount Sumeru and seeing three Buddhas sitting side by side, first Shakyamuni Buddha ('Shijia Fo'), then Maitreya Buddha ('Mile Fo'), both bowing at his feet. He only did not recognize the third Buddha, but just looked up at him. At that time, Shakyamuni Buddha told him: 'This is the Substitute Maitreya Lion Moon Buddha ('Shiziyue Fo').' Chan Master Zhifeng was about to bow when he woke up and read the Tripitaka, and found that it matched what he saw in the dream. When he traveled to study, he met National Teacher Shao ('Shao Guoshi') at Mount Tiantai and attained enlightenment. One day, he entered the Samantabhadra Hall and sat in meditation.
坐。倏有一神人。跪膝於前。師問。汝其誰乎。曰。護戒神也。師曰。吾患有夙愆未珍。汝知之乎。曰。師有何愆。唯一小過耳。凡折缽水亦施主物。師嘗傾棄之。非所宜也。言訖而隱。師自此洗缽水盡飲之。積久因致脾疾。十年始愈。吳越國王。向師道風。召賜紫衣師號。命住功臣院。開寶初。忠懿王建普門精舍。請師為開山。舉揚宗要。開寶四年。師固辭解院。愿棲老林泉。時大將凌超。於五雲山創院。奉師為終老之所。五云多虎。師每𢹂大扇乞錢。買肉飼虎。虎輒馴伏。日暮還山。虎迎之。騎以歸。故世稱伏虎禪師。一號大扇和尚。雍熙二年示寂。壽七十七。塔曰寶峰常照。
宋 棲賢湜禪師傳
澄湜禪師。建寧人。嗣百丈恒和尚。恒嗣法眼。師為眼嫡孫。性高簡。律身精嚴。動不違法度。暮年三終藏經。以坐閱為未敬。則立誦行披之。黃龍南禪師。初遊方。年方少從之屢年。故其平生所為。多取法焉。嘗曰。棲賢和尚。定從天人中來。叢林標表也。雪竇顯。嘗自淮山來依之。見師少接納。遂䖃苴不合。乃作獅子峰詩而去。曰。踞地盤空勢未休。爪牙安肯混常流。天教生在千峰上。不得云擎也出頭。師住棲賢。以門庭峻嚴故。參徒不盛。一日晚參眾集。師曰。早晨不與諸人相見。今晚不可無言。便
【現代漢語翻譯】 現代漢語譯本 （禪師）坐下。忽然出現一位神人，跪在（禪師）面前。禪師問：『你是誰？』（神人）回答說：『我是護戒神。』禪師說：『我擔心自己有往昔的過錯沒有改正，你知道嗎？』（神人）說：『禪師有什麼過錯？只有一個小過失罷了。凡是洗缽的水也是施主的物品，禪師曾經傾倒丟棄它，這是不應該的。』說完就隱去了。禪師從此以後洗缽的水全部喝掉。時間長了因此得了脾臟疾病，十年才痊癒。吳越國王仰慕禪師的道風，召見並賜予紫衣和師號，命令（禪師）住在功臣院。開寶初年，忠懿王建造普門精舍，邀請禪師作為開山祖師，弘揚宗門要旨。開寶四年，禪師堅決推辭瞭解院務，希望安住在山林泉石之間。當時大將凌超在五雲山建立寺院，供奉禪師作為養老的地方。五雲山有很多老虎，禪師每次拿著大扇子乞討來的錢，買肉喂老虎，老虎就變得馴服。每天傍晚回山，老虎就迎接他，（禪師）騎著老虎回去，所以世人稱（禪師）為伏虎禪師，又號大扇和尚。雍熙二年圓寂，享年七十七歲。塔名叫寶峰常照。
宋 棲賢湜（shí）禪師傳
澄湜（chéng shí）禪師，建寧人，是百丈恒（bǎi zhàng héng）和尚的弟子。恒（héng）是法眼的嗣法弟子。禪師是法眼的嫡傳孫子。性格高潔簡樸，約束自己非常嚴格，一舉一動不違反法度。晚年三次讀完藏經，認為坐著閱讀不夠恭敬，就站著誦讀，走著披閱。黃龍南（huáng lóng nán）禪師，最初遊歷四方，年紀還小的時候跟隨（澄湜禪師）多年，所以他平生所作所為，大多傚法（澄湜禪師）。曾經說：『棲賢（qī xián）和尚，一定是天人下凡。是叢林的表率啊。』雪竇顯（xuě dòu xiǎn），曾經從淮山來依止（澄湜禪師），見禪師很少接納，於是（兩人）意見不合。就作了獅子峰詩離開了，詩中說：『踞地盤空氣勢不休，爪牙怎肯混同一般水流。天教你生在千峰頂上，沒有云的托舉也難出頭。』禪師住在棲賢寺，因為門風嚴峻，所以來參學的僧人不多。一天晚上晚參時大眾聚集，禪師說：『早晨不和你們相見，今晚不能不說話。』便
【English Translation】 English version He sat down. Suddenly, a divine being appeared, kneeling before him. The master asked, 'Who are you?' He replied, 'I am a guardian spirit of the precepts.' The master said, 'I worry that I have past transgressions that have not been corrected. Do you know of them?' He said, 'What transgressions does the master have? Only one small fault. All water used to wash the alms bowl is also the property of the donors. The master once poured it away, which was not appropriate.' Having spoken, he disappeared. From then on, the master drank all the water used to wash his alms bowl. Over time, this caused a spleen ailment, from which he recovered after ten years. The King of Wuyue admired the master's virtuous conduct, summoned him, bestowed upon him a purple robe and a monastic title, and ordered him to reside at the Gongchen Monastery. In the early years of the Kaibao era, King Zhongyi built the Pumen Vihara and invited the master to be its founding abbot, promoting the essential teachings of the school. In the fourth year of the Kaibao era, the master firmly declined to manage the monastery, wishing to dwell among the forests and springs. At that time, General Ling Chao founded a monastery on Mount Wuyun, offering it to the master as a place to spend his remaining years. Mount Wuyun had many tigers. The master would always carry a large fan and beg for money to buy meat to feed the tigers, and the tigers would become docile. Every evening, he would return to the mountain, and the tigers would greet him, carrying him on their backs to return. Therefore, the world called him the Subduing Tiger Zen Master, also known as the Great Fan Monk. He passed away in the second year of the Yongxi era, at the age of seventy-seven. His pagoda is called Baofeng Changzhao (Precious Peak Constantly Illuminating).
Biography of Zen Master Qixian Shi of the Song Dynasty
Zen Master Chengshi of Jianning was a disciple of Abbot Baizhang Heng. Heng was a Dharma heir of Fayan. The master was Fayan's direct grandson. His nature was noble and simple, and he disciplined himself with strictness, never violating the rules. In his later years, he completed reading the Tripitaka three times, but considering sitting and reading to be disrespectful, he would stand and recite or walk and peruse it. Zen Master Huanglong Nan, in his early travels, followed him for many years when he was young, so his actions throughout his life mostly imitated him. He once said, 'Abbot Qixian must have come from the heavens. He is a model for the monastic community.' Xuědòu Xiǎn once came from Mount Huai to rely on him, but seeing that the master rarely received him, they disagreed. So he wrote a poem about Lion Peak and left, saying, 'Perched on the ground, coiling in the sky, its momentum does not cease; how could its claws and teeth mix with the common flow? Heaven caused it to be born on the summit of a thousand peaks; without the support of clouds, it is difficult to emerge.' The master lived at Qixian Monastery, and because the monastic discipline was strict, not many came to study. One evening, when the assembly gathered for evening meditation, the master said, 'I do not meet with you in the morning; tonight, I cannot remain silent.' Then
下座。其斬截如此。
系曰。百丈恒和尚。五字三上堂。曰喫茶。曰珍重。曰歇。所謂百丈有三訣。喫茶珍重歇也。湜師作略如此。真有乃父風。就中些子一滴不遺。由此可觀師弟子傳受源脈也。
補續高僧傳卷第七 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第八
明吳郡華山寺沙門 明河 撰
習禪篇
宋 宣州興教坦禪師
坦禪師。溫州牛氏子。業打銀。因淬礪瓶器有省。即出家參瑯玡覺公。機語頓契。天衣懷住興教。師為第一座。及天衣受他請。欲聞州乞師繼住。時刁景純學士。守宛陵。恐刁涉外議。乃于觀音前。祝曰。若坦首座。道眼明白。堪任住持。愿示夢于刁學士。刁是夜夢牛在興教法座上。衣凌晨辭州。刁舉所夢。衣大笑。刁問其故。衣曰。坦首座姓牛。又屬牛刁就座。出帖請之。師受請升座。有雪竇化主省宗。出問。諸佛未出世。人人鼻孔遼天。出世后為何。杳無訊息。師曰。雞足峰前風悄然。宗曰。未在更道。師曰。大雪滿長安。宗曰。誰人知此意。令我憶南泉。拂袖歸眾。師曰。新興教今日失利。便歸方丈。令人請宗至。謂曰。適來錯。祗對一轉語。人天眾前。何不禮拜。蓋覆卻。宗曰。大丈夫膝下有黃金。爭
【現代漢語翻譯】 現代漢語譯本 下座。他的斬截就是這樣。
系曰：百丈恒和尚，用五個字說了三次上堂。說『喫茶』，說『珍重』，說『歇』。這就是所謂的百丈有三訣：喫茶、珍重、歇也。湜師的作為也是這樣，真有他父親的風範，就連其中細微的一滴也不遺漏。由此可見師徒之間傳授的源流。
補續高僧傳卷第七 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第八
明 吳郡華山寺沙門 明河 撰
習禪篇
宋 宣州興教坦禪師
坦禪師，溫州牛氏之子，以打銀為業。因為淬鍊瓶器而有所領悟，於是出家參拜瑯玡覺公（人名）。機鋒話語非常契合。天衣懷（人名）住在興教寺，禪師擔任第一座。等到天衣接受其他地方的邀請，想要向宣州請求禪師繼任住持。當時刁景純（人名）學士擔任宛陵的太守，擔心刁景純會有其他意見，於是在觀音像前祝禱說：『如果坦首座的道眼明白，堪以擔任住持，希望在刁學士的夢中顯示。』刁景純當晚夢見牛在興教寺的法座上。天衣凌晨向宣州告辭，刁景純說出所做的夢，天衣大笑。刁景純問他原因，天衣說：『坦首座姓牛，又是屬牛的刁就座。』於是發出帖子邀請他。禪師接受邀請升座。有雪竇化主省宗（人名）出來提問：『諸佛未出世時，人人鼻孔朝天，出世后為何杳無訊息？』禪師說：『雞足峰前風悄然。』省宗說：『還未說到點子上，再說一遍。』禪師說：『大雪滿長安。』省宗說：『誰人知此意，令我憶南泉（人名）。』拂袖回到大眾中。禪師說：『新興教寺今日失利。』便回到方丈，讓人請省宗來，對他說：『剛才錯了，只對了一句轉語，在人天大眾面前，為何不禮拜，遮蓋過去？』省宗說：『大丈夫膝下有黃金，爭』
【English Translation】 English version He descended from the seat. His decisiveness was like this.
Commentary: Abbot Baizhang Heng, used five words to address the assembly three times. He said 'Drink tea,' said 'Take care,' said 'Rest.' This is what is called Baizhang's three secrets: drink tea, take care, rest. Master Shi's actions were like this, truly having his father's style, not even missing a single drop of it. From this, one can see the source and lineage of transmission between master and disciple.
Supplement to the Biographies of Eminent Monks, Volume 7 卍 New Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 8
Compiled by Shramana Minghe of Huashan Temple in Wujun, Ming Dynasty
Section on Practicing Chan
Song Dynasty, Chan Master Tan of Xingjiao Temple in Xuanzhou
Chan Master Tan, a man from the Niu family in Wenzhou, worked as a silversmith. He had an awakening while tempering bottle-shaped vessels, and then left home to study with Langye Juegong (person's name). Their interactions were immediately harmonious. When Tianyi Huai (person's name) resided at Xingjiao Temple, the master served as the first seat. When Tianyi accepted an invitation elsewhere and wanted to request the state of Xuanzhou to have the master succeed him as abbot, at that time, Scholar Diao Jingchun (person's name) was the prefect of Wanling, fearing that Diao Jingchun would have external opinions, he prayed before the Guanyin (Avalokiteśvara) statue, saying: 'If the head monk Tan's eye of the Dao is clear and he is capable of serving as abbot, may it be shown in a dream to Scholar Diao.' That night, Diao Jingchun dreamed of a cow on the Dharma seat of Xingjiao Temple. Tianyi bid farewell to Xuanzhou at dawn, and Diao Jingchun spoke of the dream he had. Tianyi laughed greatly. Diao Jingchun asked him the reason, and Tianyi said: 'The head monk Tan's surname is Niu (cow), and it is also a cow that Diao is placing on the seat.' So he issued a post inviting him. The master accepted the invitation and ascended the seat. The head of Xuetou Temple, Shengzong (person's name), came out and asked: 'Before the Buddhas appeared in the world, everyone's nostrils pointed to the sky. After they appeared in the world, why is there no news?' The master said: 'The wind is quiet before Chicken Foot Peak.' Shengzong said: 'Not yet to the point, say it again.' The master said: 'Great snow fills Chang'an.' Shengzong said: 'Who knows this meaning, making me remember Nanquan (person's name).' He flicked his sleeves and returned to the assembly. The master said: 'New Xingjiao Temple has lost today.' Then he returned to his room and had someone invite Shengzong, saying to him: 'You were wrong just now, only answering with a turning phrase. In front of the assembly of humans and gods, why not bow and cover it up?' Shengzong said: 'A great man has gold under his knees, why'
肯禮拜。無眼長老。師曰。我別有語在。宗乃理前語。至未在更道處。師曰。我有三十棒。寄你打。雪竇宗。乃禮拜。
南安云封寺圓禪師傳
道圓。南雄人也。性純至。少遊方。雖飽參未大通透。聞南禪師居黃檗積翠庵。往依之。一日燕坐下板。聞兩僧舉百丈野狐因緣。一僧曰。只如不昧因果也。未脫得野狐身。一僧應聲曰。便是不落因果。亦何曾墮野狐身耶。圓悚然。異其語。不覺身起上庵頭。過澗忽大悟。見南公。敘其事。未終涕交頤。南公令就侍者榻熟睡。忽起作偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。南公大笑。久之。又作風幡偈曰。不是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些子閑。云庵老人。常手疏此二偈。大稱賞之。謂其機鋒不減英邵武。后出世住大庾云封寺。莫知所終。
黃檗勝．昭覺白．信相顯三師傳
惟勝。潼川羅氏子。得法于黃龍南公。然未見公時。已大悟。特就印之而已。時黃檗席久虛。瑞州太守委黃龍。擇主法。黃龍撾鼓集眾。垂語曰。鐘樓上念贊。床腳下種菜。道得者住黃檗。眾寂然。勝出眾曰。猛虎當路坐。黃龍大悅。遂以應命。道風大震。名播海內。白梓州。飛烏人。姓支
【現代漢語翻譯】 現代漢語譯本 （宗）行禮拜見。（無眼長老）說：『我還有別的話要說。』（宗）於是就理會之前的話，直到『未在更道處』。（無眼長老）說：『我有三十棒，寄給你打。』（雪竇宗）於是行禮拜。
南安云封寺（圓禪師）傳
（道圓），南雄人。天性純樸真誠。年輕時四處遊歷參學，雖然飽參，但未能完全通透。聽說（南禪師）住在黃檗山積翠庵，便前去依止。（道圓）一日在燕坐時，聽到兩個僧人舉（百丈野狐）的因緣。一個僧人說：『就如不昧因果，也未能脫離野狐身。』另一個僧人應聲說：『便是沒有落入因果，又何曾墮入野狐身呢？』（道圓）聽后悚然一驚，覺得這話不同尋常，不知不覺起身走到庵前，跨過山澗，忽然大悟。見到（南公），敘述了這件事，話未說完，眼淚就流了下來。（南公）讓他到侍者的床榻上好好睡一覺。（道圓）忽然起身作偈說：『不落不昧，僧俗本來就沒有禁忌。大丈夫氣宇軒昂如王者，怎能忍受囊藏被蓋的束縛？一條楖栗杖任我縱橫，野狐跳入了金毛獅子隊。』（南公）聽后大笑。過了很久，又作《風幡偈》說：『不是風動，也不是幡動，白雲依舊覆蓋著青山。我年老體衰，渾身無力，偷得忙碌之中一點閑暇。』（云庵老人）常常手抄這兩首偈，大力稱讚，說他的機鋒不減（英邵武）。後來出世，住持大庾山云封寺，不知最終在哪裡終老。
黃檗（勝）、昭覺（白）、信相（顯）三位禪師的傳記
（惟勝），潼川羅氏之子。從（黃龍南公）處得法。然而未見（南公）時，已經大悟，特地去（黃龍南公）處印證而已。當時黃檗寺住持的位置空缺很久，瑞州太守委託（黃龍）選擇住持。（黃龍）敲鼓召集大眾，垂示說：『鐘樓上念贊，床腳下種菜，說得出的就住持黃檗寺。』大眾寂然無聲。（惟勝）從人群中走出說：『猛虎當路坐。』（黃龍）非常高興，於是就讓他應命住持黃檗寺。道風大振，名聲傳遍海內。（白），梓州飛烏人，姓支。
【English Translation】 English version (Zong) paid respects. (Elder Wuyan) said, 'I have other words to say.' (Zong) then considered the previous words, up to 'the point where there is no further saying.' (Elder Wuyan) said, 'I have thirty blows to send you to strike.' (Xuedou Zong) then paid respects.
Transmission of Chan Master Yuan of Yunfeng Temple in Nan'an
(Daoyuan) was a native of Nanxiong. His nature was pure and sincere. In his youth, he traveled extensively to study, and although he had participated in many teachings, he had not yet fully understood. Hearing that (Chan Master Nan) resided in Jicui Hermitage on Huangbo Mountain, he went to rely on him. One day, while sitting in meditation, he heard two monks discussing the (Baizhang Wild Fox) cause and condition. One monk said, 'Just like not being ignorant of cause and effect, one still could not escape the wild fox body.' The other monk responded, 'Then, without falling into cause and effect, how could one ever fall into a wild fox body?' (Daoyuan) was startled and found the words extraordinary. Unconsciously, he got up and went to the front of the hermitage, crossed the stream, and suddenly had a great enlightenment. He saw (Nan Gong) and narrated the event. Before he finished speaking, tears streamed down his face. (Nan Gong) told him to sleep well on the attendant's bed. Suddenly, (Daoyuan) got up and composed a verse: 'Not falling, not being ignorant, there are originally no taboos for monks and laypeople. A great man's spirit is like a king, how can he bear the confinement of being covered? A single staff allows me to roam freely, the wild fox jumps into the golden lion team.' (Nan Gong) laughed loudly. After a long time, he composed another 'Wind and Flag Verse': 'It is not the wind, nor is it the flag, white clouds still cover the green mountains. I am old and weak, with no strength, stealing a little leisure in the midst of busyness.' (Elder Yun'an) often hand-copied these two verses, praising them greatly, saying that his sharpness was no less than (Ying Shaowu's). Later, he came forth to dwell at Yunfeng Temple on Mount Dayu, and it is not known where he ultimately passed away.
Biographies of Three Masters: Huangbo (Sheng), Zhaojue (Bai), and Xinxiang (Xian)
(Weisheng) was the son of the Luo family of Tongchuan. He obtained the Dharma from (Huanglong Nan Gong). However, before seeing (Nan Gong), he had already had a great enlightenment and went to (Huanglong Nan Gong) specifically for confirmation. At that time, the position of abbot of Huangbo Temple had been vacant for a long time. The prefect of Ruizhou entrusted (Huanglong) to select an abbot. (Huanglong) beat the drum to gather the assembly and gave instructions, saying, 'Chanting praises in the bell tower, planting vegetables at the foot of the bed, whoever can say it will be the abbot of Huangbo Temple.' The assembly was silent. (Weisheng) stepped out from the crowd and said, 'A fierce tiger sits in the middle of the road.' (Huanglong) was very pleased and appointed him to take up the position of abbot of Huangbo Temple. The influence of his teachings greatly increased, and his name spread throughout the country. (Bai) was a native of Feiwu in Zizhou, with the surname Zhi.
氏。父謙聞道嵩山道者。以死生為戲。白衣而梵行。嘗云。吾根鈍。不得入圓頓。愿有子續慧命足矣。自少聞父誨。諦聽沉思。有如夙習。一日過溪。忽有省。遂往峨眉山落髮。父子相依游講。通性相宗經論。去之南遊。首謁太平俊公于澧州。俊謂真吾法子。付以說法大衣。白遜謝。聞黃檗道望造焉。三年未印可。操事益勤。一日勝抬頭擬有言。白咄曰。這老漢。勝大笑肯之。元豐末。南康郡王。邀勝詣輦下。白侍行。會太學生上書訟博士者。語連勝。有旨放歸蜀。門人星散。白獨負巾缽以從。既至居昭覺。法筵之盛。猶黃檗也。勝將化成都。帥以繼席主化為問。師曰。無如白者。白開法。遵南方規範。一洗律居之弊。不超性海是理事縛。不透聲輪是語言縛。白上堂語也。諸方傳誦。靡然向風。朝散郎馮敢。奉議郎段玘。天臺山隱者宋放。唐安文士祖思昱。皆摳衣執弟子禮。元祐末。白水寺僧正闕。丞相蔡京。時帥蜀。命白往。白不樂。遂並昭覺辭之。歸舊剎說法。久之示疾。頌曰。風高月冷。水遠天長。出門無影。四面八方。怡然而寂。顯遂嗣其法。顯。潼川王氏子。少舉進士。有聲。嘗掬溪水為戲。至夜思之。見水。泠然盈室。欲汲不可。而塵境自空。悟曰。吾世網裂矣。往依白得度。隨眾咨參。一日白問。高高
【現代漢語翻譯】 氏。他的父親謙，聽聞嵩山道者的事蹟，把生死看作遊戲，身穿白衣卻修行梵行。曾經說：『我根器愚鈍，不能進入圓頓之法，希望有個兒子能夠繼承慧命就足夠了。』他從小就聽父親教誨，仔細聆聽，深入思考，好像前世就已熟悉。一天，他經過溪邊，忽然有所領悟，於是前往峨眉山剃度出家。父子相互依靠，遊歷講學，通曉性宗和相宗的經論。之後他前往南方遊歷，首先在澧州拜見太平俊公。俊公說他是真正的法子，並把說法大衣傳給他。白遜謝絕。聽說黃檗（Huangbo）的道風聲望很高，就前往參學。三年沒有得到印可，他操持事務更加勤勉。一天，勝抬頭想要說話，白呵斥道：『這老漢！』勝大笑，認可了他。元豐末年，南康郡王邀請勝前往京城，白侍奉跟隨。適逢太學生上書彈劾博士，言語牽連到勝，皇帝下旨放他們回蜀地。門人四處離散，只有白獨自揹著行囊跟隨。到達后住在昭覺寺（Zhaojue Temple），說法盛況，如同當年的黃檗。勝將要在成都圓寂，太守詢問由誰來繼承主持教化，勝說：『沒有比白更合適的了。』白開壇說法，遵循南方規範，徹底革除了律居的弊端。不超越性海，就會被事理束縛；不透徹聲輪，就會被語言束縛。』這是白上堂說法時常說的話，各方爭相傳誦，像風一樣傳播。朝散郎馮敢（Feng Gan），奉議郎段玘（Duan Qi），天臺山隱士宋放（Song Fang），唐安文士祖思昱（Zu Siyu），都拜他為師，行弟子之禮。元祐末年，白水寺（Baishui Temple）僧正的職位空缺，丞相蔡京（Cai Jing）當時任蜀地長官，命令白前往，白不樂意，於是同時辭去了昭覺寺的職務，回到舊寺說法。很久之後示現疾病，留下頌偈說：『風高月冷，水遠天長，出門無影，四面八方。』怡然圓寂。顯（Xian）於是繼承了他的法。顯，是潼川王氏的兒子，年輕時考中進士，很有名聲。曾經用手捧起溪水玩耍，到了晚上思索此事，看見水清澈地充滿房間，想要汲取卻不可得，而塵世的境界自然空寂。於是領悟說：『我的世俗之網破裂了。』前往依止白並得到度化，跟隨大眾參禪請益。一天，白問：『高高』 現代漢語譯本
【English Translation】 Shi. His father, Qian, heard about the Daoist of Mount Song (Songshan), who treated life and death as a game, wore white clothes but practiced Brahmacharya (梵行). He once said, 'My roots are dull, and I cannot enter the perfect and sudden teaching. I hope to have a son who can continue the wisdom life.' From a young age, he listened to his father's teachings, listened carefully, and thought deeply, as if he had been familiar with them in a previous life. One day, he passed by a stream and suddenly had an epiphany, so he went to Mount Emei (峨眉山) to shave his head and become a monk. Father and son relied on each other, traveling and lecturing, mastering the scriptures and treatises of the nature and appearance schools. Later, he traveled south and first visited Taiping Jun Gong (太平俊公) in Lizhou (澧州). Jun Gong said that he was a true Dharma son and gave him the Dharma robe for preaching. Bai Xun declined. Hearing that Huangbo's (黃檗) Daoist style was highly respected, he went to study. After three years without being approved, he worked even harder. One day, Sheng raised his head and wanted to speak, but Bai scolded, 'This old man!' Sheng laughed and acknowledged him. At the end of the Yuanfeng era, the Prince of Nankang (南康郡王) invited Sheng to the capital, and Bai served as his attendant. It happened that a student submitted a letter impeaching a doctor, and the words implicated Sheng. The emperor ordered them to return to Shu (蜀). The disciples scattered, and only Bai carried his bag and bowl to follow. After arriving, he lived in Zhaojue Temple (昭覺寺), and the Dharma assembly was as grand as Huangbo's in the past. Sheng was about to pass away in Chengdu (成都), and the governor asked who should succeed him in presiding over the teaching. Sheng said, 'There is no one more suitable than Bai.' Bai opened the altar to preach, following the southern norms and completely eliminating the drawbacks of living in accordance with the Vinaya (律居). 'If you do not transcend the sea of nature, you will be bound by things and principles; if you do not penetrate the wheel of sound, you will be bound by language.' This was what Bai often said when he ascended the hall to preach, and it was widely circulated like the wind. Feng Gan (馮敢), a Chaosan Lang (朝散郎), Duan Qi (段玘), a Fengyi Lang (奉議郎), Song Fang (宋放), a recluse of Mount Tiantai (天臺山), and Zu Siyu (祖思昱), a scholar of Tang'an (唐安), all became his disciples and performed the disciple's ceremony. At the end of the Yuanyou era, the position of Sengzheng (僧正) of Baishui Temple (白水寺) was vacant. The Prime Minister Cai Jing (蔡京), who was then the governor of Shu, ordered Bai to go, but Bai was unwilling, so he resigned from Zhaojue Temple at the same time and returned to the old temple to preach. After a long time, he showed illness and left a verse saying, 'The wind is high and the moon is cold, the water is far and the sky is long, there is no shadow when going out, in all directions.' He passed away peacefully. Xian (顯) then inherited his Dharma. Xian was the son of the Wang family of Tongchuan (潼川). He passed the imperial examination at a young age and was very famous. He once scooped up stream water to play with, and when he thought about it at night, he saw the water clearly filling the room, but he could not draw it, and the realm of dust was naturally empty. Then he realized, 'My worldly net is broken.' He went to rely on Bai and was ordained, following the crowd to consult and ask for advice. One day, Bai asked, 'High, high' English version
峰頂立。深深海底行。子如何會。顯于言下頓悟。曰。釘殺腳跟也。白舉起拂子。顯一笑而出。服勤七祀。南遊見五祖演和尚。久處侍寮。澈法底蘊。四十餘年始還。時白尚無恙。舉應長松。遷保福信相。太常卿蘇元老。序其語錄云。頃者吾蜀。但以講席律壇。為無等等法。未知祖道之高。晚得真覺勝禪師。自黃檗。闡化成都昭覺寺。初會易之廣大。變動周流六虛者。又原道之微妙。混成先天地生者。遂言曰。吾法涵蓋乾坤不為大。銷殞虛空不為難。當體現成。隨用立具。西南緇素。驟聞者多。瞪瞢不入。久各憮然。莫不失喜落涕。恨遭遇之晚。勝禪師既歿。紹禪師繼之。其法猶勝禪師也(紹即白)。而化度加眾。紹禪師既歿。顯禪師繼之。其法猶紹禪師也。而緣合加盛。前住長松。今居保福。皈依之侶未可計。濟㧞之功未有艾也。嗚呼。釋迦別傳。迦葉親授。西天祖師所護念。中華耆宿所承襲。遐哉邈矣。不圖今日及吾身親見之。然師奧句微言。某未敢窺測。聊舉大略。曉吾黨新發意者。蘄與交臂作舞。同趍師門云。蓋其為時賢致嘆。如此。
明河曰。顯出蜀得東山。磨淬最久。始臻源奧。及出世。獨為紹覺燒香。議者謂。其以小技溷掩道望。以故情謬紊師承。叢林目為顯牛子云。
報本元禪師傳
【現代漢語翻譯】 現代漢語譯本 在峰頂立定，在深深的海底行走。你如何領會？（答：）在言語之下立刻頓悟。（又問：）如何是頓悟？（答：）就像釘子釘死了腳跟一樣，再也無法移動。白（指紹禪師）舉起拂塵，顯（指顯禪師）微微一笑而出。服侍了七年，後來南遊拜見五祖演和尚（五祖演，禪宗大師）。長期在侍者寮房，徹底領悟了佛法的精髓。四十多年後才返回。當時白禪師還健在。舉禪師應邀住持長松寺，后遷往保福信相寺。太常卿蘇元老為他的語錄作序說：『近來我們蜀地，只把講經說法和嚴守戒律，當作是無與倫比的佛法，不知道祖師禪道的崇高。後來有了真覺勝禪師（勝禪師，黃檗希運的弟子），從黃檗山來到成都昭覺寺弘揚佛法。他最初闡釋了易經的廣大，其變動周流於六合虛空；又闡釋了原道的微妙，其混然而成在天地產生之前。』於是說：『我的佛法涵蓋乾坤也不算大，銷殞虛空也不算難，應當體現成佛，隨用隨有。』西南地區的僧人和信徒，剛聽到這些話，大多瞪大眼睛，茫然不解。時間久了，各自悵然若失，無不感到遺憾和流淚，後悔相遇太晚。勝禪師圓寂后，紹禪師（紹即白）繼承了他的衣缽。他的佛法比勝禪師還要精妙，教化度化的眾生也更多。紹禪師圓寂后，顯禪師繼承了他的衣缽。他的佛法和紹禪師一樣精妙，而因緣聚合更加興盛。之前住持長松寺，現在居住在保福寺。皈依的信徒數不勝數，救濟拔苦的功德沒有停止。唉！這是釋迦牟尼佛的特別傳授，迦葉尊者親自領受，是西天祖師所護念，是中華高僧所繼承。多麼遙遠啊！沒想到今天我能親眼見到。然而禪師奧妙的語句和精微的言辭，我不敢妄自揣測，姑且舉其大略，來曉諭我們這些新發意的學佛之人，希望與大家攜手共舞，一同前往禪師門下學習。』大概當時賢士對他的讚歎，就是這樣。 明河禪師說：『顯禪師從蜀地出來，在東山（指五祖寺）磨練最久，才達到源頭的奧妙。等到出世弘法，卻只為紹覺禪師燒香。』議論的人說：『他用小伎倆來掩蓋自己的道行，用私情來擾亂師承。』叢林中人稱他為顯牛子。 報本元禪師傳
【English Translation】 English version Standing on the summit, walking in the deep seabed. How do you understand it? (Answer:) Instantaneous enlightenment under the words. (Further question:) What is instantaneous enlightenment? (Answer:) It's like a nail hammered into the heel, making it impossible to move again. Bai (referring to Chan Master Shao) raised the whisk, and Xian (referring to Chan Master Xian) smiled slightly and came out. After serving for seven years, he traveled south to visit Venerable Wuzu Yan (Wuzu Yan, a master of the Chan school). He stayed in the attendant's quarters for a long time, thoroughly understanding the essence of the Dharma. He returned after more than forty years. At that time, Chan Master Bai was still healthy. Chan Master Ju was invited to preside over Changsong Temple, and later moved to Baofu Xinxiang Temple. Su Yuanlao, the Taichang Qing (Minister of the Court of Imperial Sacrifices), wrote a preface to his recorded sayings, saying: 'Recently, in our Shu region, people only regard lecturing on scriptures and strictly observing precepts as the unparalleled Dharma, not knowing the sublimity of the ancestral Chan path. Later, there was Chan Master Zhenjue Sheng (Chan Master Sheng, a disciple of Huangbo Xiyun), who came from Mount Huangbo to Chengdu Zhaojue Temple to propagate the Dharma. He initially explained the vastness of the Book of Changes, whose changes circulate throughout the six directions of space; and he also explained the subtlety of the original Dao, which is formed in a mixed state before the creation of heaven and earth.' Then he said: 'My Dharma, even if it covers the universe, is not considered great; even if it melts away emptiness, it is not considered difficult. One should manifest Buddhahood, and be readily available for use at any time.' The monks and believers in the southwest region, when they first heard these words, mostly widened their eyes and were at a loss. After a long time, they each felt lost and regretful, shedding tears and regretting that they had met him too late. After Chan Master Sheng passed away, Chan Master Shao (Shao is Bai) inherited his mantle. His Dharma was even more exquisite than that of Chan Master Sheng, and he taught and transformed even more sentient beings. After Chan Master Shao passed away, Chan Master Xian inherited his mantle. His Dharma was as exquisite as that of Chan Master Shao, and the conditions for affinity and gathering became even more prosperous. Previously, he presided over Changsong Temple, and now he resides in Baofu Temple. The number of followers who take refuge is countless, and the merit of saving and relieving suffering has not ceased. Alas! This is the special transmission of Shakyamuni Buddha, personally received by Venerable Kasyapa, protected and cherished by the ancestral masters of the Western Heaven, and inherited by the eminent monks of China. How distant it is! I never expected that I would be able to see it with my own eyes today. However, I dare not presume to speculate on the Chan master's profound phrases and subtle words. I will just mention the general outline to enlighten those of us who have newly aspired to learn Buddhism, hoping to join hands and dance together, and go to the Chan master's door to study.' That is probably how the worthy men of the time praised him. Chan Master Minghe said: 'Chan Master Xian came out of Shu and was tempered in Dongshan (referring to Wuzu Temple) for the longest time before reaching the source of the profound. When he came out to propagate the Dharma, he only burned incense for Chan Master Shaojue.' Those who commented said: 'He used small tricks to cover up his own practice, and used personal feelings to disrupt the lineage of teachers.' People in the monastic community called him Xian Niuzi (Xian the Cowherd). Biography of Chan Master Baoben Yuan
慧元。潮州倪氏子。十九為大僧。遍歷叢席。于黃龍三關語下悟入。住安吉報本院。為人孤硬。有風度。威儀端重。危坐終日。南禪師門弟子。能縱跡其行藏者。惟元而已。元。初開法。法嗣書至。南公視其名曰。吾偶忘此僧。謂專使曰。書未欲開。可令親來見。專使反命。元即腰包而來。至豫章。聞南公化去。因留嘆息。適晦堂老人。出城相會。與語奇之曰。恨老師不及見耳。元道化東吳。歸之者如雲。嘗自乞食。舟還遇盜。舟人絕叫。白刃交錯於前。元安坐自若。徐曰。所有盡以奉施。人命不可害也。盜既去。達旦人來。意師死矣。而顏色不亂。神氣如常。其臨死生禍福。能脫然無累如此。自說法來。一榻蕭然。長坐不臥。三十餘年如一日。化后塔全身於峴山。
景福順禪師傳
順公。西蜀人。有遠識。為人勤劬。叢林後進。皆母德之。得法于老黃龍。初出蜀。與圓通訥偕行。已又與大覺璉游甚久。有贊其像者曰。與訥偕行。與璉偕處。得法于南。為南長子。然緣薄。所居皆遠方小剎。學者過其門莫能識。師亦超然自樂。視世境如飛埃過目。壽八十餘。坐脫于香城山。顏貌如生。平生與潘延之善。將終。使人要之敘別。延之至。師已去矣。其示眾多為偈。皆德言也。有偈曰。夏日人人把扇搖。冬
【現代漢語翻譯】 現代漢語譯本 慧元（Huiyuan）。潮州倪家的孩子。十九歲成為僧人。遍訪各處寺院。在黃龍（Huanglong）的三關語下開悟。住在安吉的報本院。為人孤僻剛硬，但有風度。儀容端莊穩重，整天端坐。是南禪師（Nanchanshi）門下的弟子，能夠傚法他行蹤的，只有慧元了。慧元最初開壇講法時，法嗣的書信送到。南禪師看了他的名字說：『我竟然忘了這個僧人。』對送信的使者說：『書信暫且不要打開，可以讓他親自來見我。』使者回去稟告。慧元立刻收拾行裝前來。到了豫章，聽說南禪師已經圓寂，於是嘆息。恰好晦堂老人（Huitang Laoren）出城相會，與他交談後覺得他很奇特，說：『遺憾沒能見到老師啊。』慧元在東吳傳道，歸附他的人像云一樣多。曾經自己乞食，乘船返回時遇到盜賊。船上的人驚叫，刀光劍影交錯在眼前。慧元安然端坐，慢慢地說：『所有的東西都給你們，人命不可傷害。』盜賊離開后，直到天亮人們才來，以為師父已經遇難了，但他臉色不變，神態如常。他面對生死禍福，能夠如此超脫，沒有牽累。自從開始講法，一張床榻冷冷清清，長期端坐不臥，三十多年如一日。圓寂后全身被安放在峴山塔中。
景福順禪師傳
順公（Shungong），西蜀人。有遠見卓識，為人勤勞。叢林中的後輩，都以母親的德行來稱讚他。從老黃龍（Lao Huanglong）那裡得到真傳。最初離開四川，與圓通訥（Yuantong Ne）一同前往，之後又與大覺璉（Dajue Lian）交往很久。有人讚頌他的畫像說：『與訥同行，與璉共處，從南禪師那裡得到真傳，是南禪師的長子。』然而緣分淺薄，所居住的都是偏遠的小寺廟。學者路過他的門前也不能認出他。禪師也超然自樂，把世間的境遇看作是飛揚的塵土從眼前飄過。享年八十多歲，在香城山坐化，顏容如生。平生與潘延之（Pan Yanzhi）交好，臨終時，派人請他來敘舊告別。潘延之趕到時，禪師已經圓寂了。他留給眾人的偈語，都是有德之言。有一首偈語說：『夏天人人搖扇子，冬天……』
【English Translation】 English version Huiyuan (Huiyuan), a son of the Ni family in Chaozhou. He became a monk at the age of nineteen. He traveled to various monasteries and attained enlightenment under the 'three barriers' of Huanglong (Huanglong, a Chan Buddhist master). He resided at Baoben Monastery in Anji. He was known for being solitary and stern, yet possessing grace. His demeanor was dignified and solemn, and he sat upright all day long. He was a disciple of Nanchanshi (Nanchanshi, Southern Chan Master), and Huiyuan was the only one who could emulate his conduct. When Huiyuan first began preaching, a letter from the Dharma successor arrived. Nanchanshi looked at his name and said, 'I had almost forgotten this monk.' He told the messenger, 'Do not open the letter yet; have him come to see me in person.' The messenger returned to report. Huiyuan immediately packed his bags and set out. Upon arriving in Yuzhang, he heard that Nanchanshi had passed away, and he sighed. Coincidentally, Elder Huitang (Huitang Laoren) came out of the city to meet him. After speaking with him, he found him remarkable and said, 'It is a pity that I could not meet the teacher.' Huiyuan propagated the Dharma in Dongwu, and those who returned to him were as numerous as clouds. Once, while begging for food himself, he encountered robbers on his return boat. The boatmen screamed, and swords flashed before them. Huiyuan sat calmly and said slowly, 'Take everything I have, but do not harm anyone's life.' After the robbers left, people came at dawn, thinking that the master had perished, but his face remained unchanged, and his spirit was as usual. He was able to detach himself from life, death, misfortune, and fortune in this way, without any encumbrances. Since he began preaching the Dharma, his bed has been desolate, and he has sat upright without lying down for more than thirty years, as if it were a single day. After his passing, his whole body was enshrined in a pagoda on Xian Mountain.
Biography of Chan Master Jingfu Shun
Shungong (Shungong), a native of Western Sichuan. He had foresight and was diligent. The younger monks in the monastery all praised him for his motherly virtue. He received the Dharma from Lao Huanglong (Lao Huanglong, Old Huanglong). Initially, he left Sichuan with Yuantong Ne (Yuantong Ne), and later he associated with Dajue Lian (Dajue Lian) for a long time. Someone praised his portrait, saying, 'He walks with Ne, dwells with Lian, and receives the Dharma from Nan, being the eldest son of Nan.' However, his karmic connections were thin, and he resided in remote small temples. Scholars passing by his door could not recognize him. The master also enjoyed himself in transcendence, viewing worldly circumstances as fleeting dust passing before his eyes. He lived to be over eighty years old and passed away in meditation on Xiangcheng Mountain, his face appearing as if alive. He was on good terms with Pan Yanzhi (Pan Yanzhi) throughout his life. As he was dying, he sent for him to bid farewell. When Pan Yanzhi arrived, the master had already passed away. The verses he left for the assembly were all virtuous words. One verse says, 'In summer, everyone waves a fan, in winter...'
來以炭滿爐燒。若能於此全知曉。塵劫無明當下消。又作趙州勘婆偈曰。趙州問路。婆子答云直與去么。皆言勘破老婆。婆子無你雪處。又作黃龍三關頌曰。長江雲散水滔滔。忽爾狂風浪便高。不識漁家玄妙意。偏於浪里飐風濤。又曰。南海波斯入大唐。有人別寶便商量。或時遇賤或時貴。日到西峰影漸長。又曰。黃龍老和尚。有個生緣語。山僧承嗣伊。今日為君舉。為君舉貓兒。偏解捉老鼠。
昭慶禪師傳
烏江惠濟院禪師。名昭慶。字顯之。泉州林氏子。少𧿧弛任氣。為巨賈。往來海中十數年。資用甚饒。一日盡所有財物屬同產。使養其親。徒手入漳州開元寺。出家受具戒。鄉人異之。居無何。謂其曹曰。出家兒。當尋師訪道。求脫生死。若匏繫一方。土偶人耳。遂過嶺。遍參知識。后見黃龍南公。示以三關語。漫不省。因服役左右久之。盡得其道。因嗣焉。出世凡三坐道場。高郵之乾明。烏江之惠濟。廣陵之建隆。惟惠濟僻在深山中。地有湯泉。人跡罕至。心樂居之。乾明䢖隆。𤽤為檀越士大夫所強。遁去不獲。非其好也。師所得法。廣大微妙。又學術無不通達。其為人說法。或以經論。或以老莊。或卜筮。或方藥。乃至一切種種俗諦事。隨其根器。示大方便。不獨守古人言句。自唐以來。禪家盛
【現代漢語翻譯】 現代漢語譯本 用炭火把爐子燒滿。如果能完全明白這個道理，累積的無明煩惱當下就能消除。又作趙州勘婆偈說：『趙州問路，老婆子回答說一直往前走嗎？』都說勘破了老婆子，老婆子沒有讓你辯解的地方。又作黃龍三關頌說：『長江雲散，水勢浩蕩，忽然狂風大作，波浪高漲。不認識漁家的玄妙意，偏偏在波浪里搖動風帆。』又說：『南海的波斯人來到大唐，有人辨認寶物就來商量。有時遇到賤賣，有時遇到貴賣，太陽到了西山，影子漸漸拉長。』又說：『黃龍老和尚，有個與生俱來的話頭，山僧繼承了他，今天為你們舉出來。為你們舉出貓兒，特別會捉老鼠。』
昭慶禪師傳
烏江惠濟院禪師，名叫昭慶，字顯之，是泉州林氏的兒子。年輕時豪放不羈，喜歡冒險，做大商人，往來海上十多年，資財非常豐厚。有一天，把所有的財物都分給同胞兄弟，讓他們贍養父母，自己空著手進入漳州開元寺，出家受具足戒。鄉里人都覺得他很奇怪。住了沒多久，他對他的同伴說：『出家人，應當尋師訪道，尋求脫離生死輪迴。如果像葫蘆一樣繫在一個地方，就只是個泥塑木雕的人偶罷了。』於是翻山越嶺，遍參各位善知識。後來見到黃龍南禪師，黃龍南禪師用三關語來開示他，昭慶禪師完全不明白。因此在黃龍南禪師身邊服侍了很久，完全領悟了他的道法，於是繼承了他的衣缽。出世后總共在三個道場說法：高郵的乾明寺、烏江的惠濟寺、廣陵的建隆寺。只有惠濟寺偏僻地處深山之中，那裡有溫泉，人跡罕至，昭慶禪師喜歡住在那裡。乾明寺和建隆寺，都是被當地的檀越士大夫所強迫去的，想逃避卻沒能成功，不是他所喜歡的。禪師所得到的佛法，廣大而又微妙。而且各種學問沒有不通達的。他為人說法，有時用經論，有時用老莊，有時用占卜，有時用方藥，乃至一切種種世俗之事，都根據聽者的根器，示以最大的方便法門，不只是拘泥於古人的言語。自從唐朝以來，禪宗興盛。
【English Translation】 English version He used charcoal to fill the stove and burn it. If one can fully understand this, the accumulated ignorance and afflictions will be eliminated immediately. He also composed the Gatha of Zhao Zhou Examining the Old Woman, saying: 'Zhao Zhou asked for directions, and the old woman replied, 'Just go straight ahead?'' Everyone says that he saw through the old woman, but the old woman has no room for you to argue. He also composed the Song of Huanglong's Three Barriers, saying: 'The clouds over the Yangtze River have dispersed, and the water is surging. Suddenly, a strong wind rises, and the waves are high. Not recognizing the profound meaning of the fisherman, he stubbornly sails against the wind in the waves.' It also says: 'A Persian from the South Sea came to the Great Tang Dynasty. Someone who can identify treasures will come to discuss business. Sometimes they are sold cheaply, sometimes they are sold dearly. When the sun reaches the western peak, the shadow gradually lengthens.' It also says: 'Old Master Huanglong has an innate saying. This mountain monk inherited it from him. Today, I will raise it for you. I will raise the cat for you, which is especially good at catching mice.'
Biography of Zen Master Zhaoqing
Zen Master of Huiji Temple in Wujiang, named Zhaoqing, styled Xianzhi, was the son of the Lin family of Quanzhou. In his youth, he was unrestrained and adventurous, working as a large merchant, traveling to and from the sea for more than ten years, with very abundant wealth. One day, he distributed all his property to his siblings, so that they could support their parents, and he entered Kaiyuan Temple in Zhangzhou empty-handed, where he became a monk and received the full precepts. The people of his hometown found it strange. After living there for a short time, he said to his companions: 'A monk should seek out teachers and visit the Way, seeking to escape the cycle of birth and death. If one is tied to one place like a gourd, one is just a clay or wooden doll.' So he crossed the mountains and visited all the wise teachers. Later, he met Zen Master Huanglong Nan, who used the Three Barriers to enlighten him, but Zen Master Zhaoqing did not understand at all. Therefore, he served Zen Master Huanglong Nan for a long time, and fully understood his Dharma, so he inherited his mantle. After entering the world, he preached at three monasteries in total: Qianming Temple in Gaoyou, Huiji Temple in Wujiang, and Jianlong Temple in Guangling. Only Huiji Temple was remotely located in the deep mountains, where there were hot springs and few people visited. Zen Master Zhaoqing liked to live there. Qianming Temple and Jianlong Temple were both forced upon him by the local patrons and scholar-officials, and he could not escape, which was not what he liked. The Dharma that the Zen Master obtained was vast and subtle. Moreover, he was proficient in all kinds of learning. When he preached, he sometimes used sutras and treatises, sometimes Lao-Zhuang, sometimes divination, sometimes prescriptions, and even all kinds of worldly matters, all according to the listener's capacity, showing the greatest expedient means, not just sticking to the words of the ancients. Since the Tang Dynasty, Zen Buddhism has flourished.
行於世。惟雲門臨濟兩宗。是時雲門苗裔。分據大剎。相望淮浙上。臨濟之後。自江以北。惟一師人。故云門之徒。或不以師為然。師聞而笑曰。此吾所以為臨濟兒孫也。師晚歲多病。謝住持事。寓止高郵。醴泉法嗣。處安會中。以元祐四年八月十六日。說偈遷化。廣陵檀越。奉靈骨歸建隆起塔。士大夫中。執弟子禮者。如龍圖閣直學士孫覺莘老。烏江會承議郎閻木求仁等。然為役之久。緣契最深者。無如秦少游觀。時在京。遙為銘其塔。
隆慶閑禪師傳
慶閑。福州古田卓氏子。母夢胡僧授以明珠。吞之而娠。及生白光照室。幼不近酒胾。年十一。事建州升山圓長老。十七削髮受具。二十辭師遠遊。見諸大老。最後印心黃龍南公。公每嘆曰。祖師之道。不墜于地。在斯人也。公在世。學者已歸之。公既寂。一時尊宿。無出其右者。熙寧間。廬陵太守張公鑒。請居隆慶。未期年。鐘陵太守王公韶。請居龍泉。不逾年。以病求去。廬陵道俗。以其舍龍泉也。舟載而歸居隆慶西堂。事之益篤。師性純至。無所嗜好。貌豐碩。寡言語。所至獨處。罕與人接。有即者一舉手而去。初師之在黃檗也。與翠巖順公。並事南公為父。機無所讓。順訴于南公曰。閑輕易。且語未辯觸凈。南公曰。法如是。以情求閑。乃成是
【現代漢語翻譯】 現代漢語譯本： 在世間行走。只有雲門宗和臨濟宗興盛。當時雲門宗的後代，佔據著各大寺廟，在淮河和浙江一帶互相望。臨濟宗的後代，從長江以北，只有義懷禪師一人。所以雲門宗的門徒，或許不認為義懷禪師是對的。義懷禪師聽了笑著說：『這就是我之所以是臨濟宗子孫的原因啊。』義懷禪師晚年多病，辭去了住持的職務，住在高郵。醴泉寺的法嗣，在處安會中。在元祐四年八月十六日，說完偈語后圓寂。廣陵的施主，將他的靈骨送回建隆寺建塔安葬。士大夫中，以弟子之禮對待義懷禪師的人，如龍圖閣直學士孫覺（字莘老），烏江會承議郎閻木（字求仁）等。然而因為服役時間長久，緣分最深的，莫過於秦觀（字少游）。當時秦觀在京城，遙為義懷禪師的塔撰寫銘文。
隆慶閑禪師傳
慶閑禪師，是福州古田卓氏的兒子。他的母親夢見一個胡僧授予她一顆明珠，吞下後就懷孕了。出生時有白光照亮房間。慶閑禪師從小不接近酒肉。十一歲時，侍奉建州升山圓長老。十七歲剃髮出家，受具足戒。二十歲辭別師父遠遊，拜見各位大德。最後在黃龍南公處印心。南公常常嘆息說：『祖師的道，沒有墜落於地，就在這個人身上啊。』南公在世時，學人都歸向慶閑禪師。南公圓寂后，一時的尊宿，沒有能超過他的。熙寧年間，廬陵太守張公鑒，請慶閑禪師住持隆慶寺。不到一年，鐘陵太守王公韶，請慶閑禪師住持龍泉寺。不到一年，慶閑禪師以生病為由請求離開。廬陵的道俗，因為他捨棄龍泉寺，用船載著他回到隆慶寺西堂居住，對他更加恭敬。慶閑禪師天性純真，沒有嗜好。相貌豐滿，寡言少語。所到之處都獨自居住，很少與人交往。有人來拜訪，他只是舉一下手就離開了。當初慶閑禪師在黃檗寺時，與翠巖順公，都以黃龍南公為父侍奉，在機鋒上互不相讓。順公向南公訴說：『慶閑禪師輕率，而且說話不加分辨就觸犯清規。』南公說：『法本來就是這樣，用情來要求慶閑禪師，反而會成就他。』
【English Translation】 English version: He walked in the world. Only the Yunmen and Linji schools flourished. At that time, the descendants of Yunmen occupied major temples, facing each other in the Huai and Zhejiang regions. Among the descendants of Linji, only Yihuai Zen Master was north of the Yangtze River. Therefore, the disciples of Yunmen might not have considered Yihuai Zen Master to be correct. Yihuai Zen Master heard this and laughed, saying, 'This is why I am a descendant of Linji.' In his later years, Yihuai Zen Master was often ill and resigned from the position of abbot, residing in Gaoyou. The Dharma heir of Liquan Temple was in the Chuanhui assembly. On the sixteenth day of the eighth month of the fourth year of Yuanyou, he passed away after reciting a verse. The patrons of Guangling sent his remains back to Jianlong Temple to build a pagoda for burial. Among the scholar-officials who treated Yihuai Zen Master with the respect due to a disciple were Sun Jue (莘老), a Bachelor of the Dragon Diagram Pavilion, and Yan Mu (求仁), a Councilor of the Wujiang Assembly. However, due to long service, the one with the deepest connection was Qin Guan (少游). At that time, Qin Guan was in the capital and remotely wrote an inscription for Yihuai Zen Master's pagoda.
Biography of Zen Master Qingxian of Longqing
Zen Master Qingxian was the son of the Zhuo family of Gutian, Fuzhou. His mother dreamed of a foreign monk giving her a bright pearl, which she swallowed and then became pregnant. When he was born, a white light illuminated the room. From a young age, Zen Master Qingxian did not approach wine or meat. At the age of eleven, he served Elder Yuan of Shengshan Mountain in Jianzhou. At the age of seventeen, he shaved his head and received full ordination. At the age of twenty, he bid farewell to his teacher and traveled far, visiting various great masters. Finally, he received mind-seal transmission from Huanglong Nanguang. Nanguang often sighed and said, 'The Way of the Patriarchs has not fallen to the ground; it is in this person.' When Nanguang was alive, scholars already turned to Zen Master Qingxian. After Nanguang passed away, none of the contemporary venerable monks surpassed him. During the Xining era, Zhang Gongjian, the prefect of Luling, invited Zen Master Qingxian to reside at Longqing Temple. In less than a year, Wang Gongshao, the prefect of Zhongling, invited Zen Master Qingxian to reside at Longquan Temple. In less than a year, Zen Master Qingxian requested to leave due to illness. The Daoists and laity of Luling, because he abandoned Longquan Temple, carried him back by boat to reside in the West Hall of Longqing Temple, and treated him with even greater respect. Zen Master Qingxian was pure and sincere in nature, with no hobbies. He was full in appearance, and spoke little. Wherever he went, he lived alone, rarely interacting with people. If someone came to visit, he would simply raise his hand and leave. Initially, when Zen Master Qingxian was at Huangbo Temple, he and Cuiyan Shun Gong both served Huanglong Nanguang as their father, and did not yield to each other in their sharp exchanges. Shun Gong complained to Nanguang, saying, 'Zen Master Qingxian is rash, and offends the precepts without distinguishing his words.' Nanguang said, 'The Dharma is originally like this; demanding Qingxian with sentiment will instead perfect him.'
非。其可哉。元豐四年三月七日。告眾將入滅。說偈曰。露質浮世。奄質浮滅。五十三歲。六七八月。南嶽天臺。松風澗雪。珍重知音。紅爐優缽。泊然坐逝。神色不變。手足和柔。發剃復出。眾愿留事全身。長老利儼。遵遺命阇維。薪盡火滅。跏趺不散。益以油薪乃化。是日云起風作。飛瓦折木。煙氣所至。草木砂礫之間。皆得舍利。如金色。碎之如砂。細民拾而鬻之。數日不絕。計所獲幾數斛。蘇子由。欲為作記。而疑其事。方臥痁。夢有訶者曰。此何疑哉。疑即病矣。子由。夢中作數百言。甚雋偉。醒而續成之。病亦隨愈。銘略曰。稽首三界尊。閑師不止此。憫世狹劣故。聊示小者爾。知言哉。
子琦(道英附)
子琦。泉州許氏子。試經得度。精楞嚴圓覺。棄之遊江淮。謁翠巖真禪師。問佛法大意。真唾地曰。這一滴落在何處。師捫膺曰。學人今日脾病。真為解頤。辭參積翠南公。盡得其道。相與商搉古今。適大雪。南公。指謂師曰。斯可以一致帚否。師曰。不能。然則天霽日出。雲物解駁。豈復有哉。知有之人。於一切言句。如破竹。雖百節當迎刃而解。詎容聲于擬議乎。一日南公。遣僧逆問三關語。師厲聲曰。你理會久遠。時事作么。南公益奇之。於是名著叢席。南公歿。四祖演禪師。命分
【現代漢語翻譯】 現代漢語譯本： 不，怎麼可以這樣呢？元豐四年三月七日，（子琦）告訴眾人他將要入滅，說了偈語：『顯露形體漂浮於世，短暫形體終將消滅。五十三歲，六七八月。南嶽（山名）天臺（山名），松風澗雪。珍重知音，紅爐優缽（優缽羅花，一種珍稀的花）。』安詳地坐著逝去，神色沒有改變，手足柔和，頭髮剃掉后又長出來。眾人希望留下他的全身（肉身不壞）。長老利儼，遵照遺命進行火化（阇維）。柴火燒盡火焰熄滅，跏趺坐姿沒有散開。增加油和柴火才化為灰燼。當天云起風生，飛瓦折斷樹木。煙氣所到之處，草木砂礫之間，都能找到舍利（佛教聖物）。舍利如金色，打碎後像沙子。百姓撿拾來賣，連續幾天不斷。估計得到的舍利有幾斛（古代容量單位）。蘇子由（人名），想為這件事寫一篇記，但懷疑這件事的真實性，正臥病在床。夢中有人呵斥他說：『這有什麼可懷疑的呢？懷疑就會生病！』蘇子由在夢中寫了幾百字，非常精彩。醒來後繼續完成它，病也隨著好了。銘文略寫道：『稽首三界尊（對三界至尊的頂禮），閑師（指子琦）不止於此。憐憫世人見識狹隘淺薄，姑且示現小的（指入滅）。知道這些話的含義嗎？』
子琦（道英附）
子琦，泉州許氏之子，通過考試獲得度牒（出家資格）。精通《楞嚴經》、《圓覺經》，放棄（名利）遊歷江淮一帶。拜見翠巖真禪師，詢問佛法大意。真禪師向地上吐了口唾沫說：『這一滴落在何處？』子琦摸著胸口說：『學人今天脾氣不好。』真禪師為之解頤（開懷一笑）。辭別翠巖真禪師，參拜積翠南公，完全領悟了他的道。兩人一起商討考證古今（佛法）。適逢大雪，南公指著雪對子琦說：『這可以比作一支掃帚嗎？』子琦說：『不能。』（南公說）『既然如此，那麼天晴日出，雲霧消散，難道還有（掃帚）嗎？』明白這個道理的人，對於一切言語，如同破竹，即使有一百個竹節也應當迎刃而解，哪裡容得下猶豫和猜測呢？一天，南公派僧人反過來問子琦三關語（禪宗用語）。子琦厲聲說：『你理解久遠，時事又該如何理解？』南公認為他很奇特。於是子琦的名聲傳遍了各個寺院。南公去世后，四祖演禪師，命令（子琦）分座
【English Translation】 English version: No, how can that be? On the seventh day of the third month of the fourth year of Yuanfeng (1081 AD), (Ziqi) told everyone that he was about to enter Nirvana, and said in a verse: 'Exposing the body floating in the world, the temporary body will eventually perish. Fifty-three years old, June, July, and August. Mount Nan (mountain name), Mount Tiantai (mountain name), pine breeze, stream snow. Cherish the confidant, red furnace Utpala (Utpala flower, a rare flower).' He passed away peacefully sitting, his expression unchanged, his hands and feet were soft, and his hair grew back after being shaved. The crowd hoped to keep his whole body (undecayed). Elder Li Yan, following his last wishes, performed cremation (Javize). The firewood burned out and the flames extinguished, but the lotus position did not collapse. More oil and firewood were added to turn him into ashes. On that day, clouds rose and wind blew, tiles flew and trees broke. Wherever the smoke reached, relics (Buddhist sacred objects) could be found among the grass, trees, sand, and gravel. The relics were like gold, and when broken, they were like sand. The people picked them up and sold them, and it continued for several days. It is estimated that several斛 (ancient unit of volume) of relics were obtained. Su Ziyou (person's name) wanted to write a record of this event, but doubted its authenticity, and was lying sick in bed. In a dream, someone scolded him and said, 'What is there to doubt? Doubting will make you sick!' Su Ziyou wrote hundreds of words in his dream, which were very brilliant. When he woke up, he continued to complete it, and his illness also improved. The inscription briefly states: 'I bow to the Lord of the Three Realms (a salutation to the supreme being of the Three Realms), the idle teacher (referring to Ziqi) is not limited to this. Pitying the narrow and shallow views of the world, he temporarily shows the small (referring to entering Nirvana). Do you understand the meaning of these words?'
Ziqi (attached to Daoying)
Ziqi was the son of the Xu family in Quanzhou. He obtained a degree (qualification for ordination) through examination. He was proficient in the 'Surangama Sutra' and the 'Perfect Enlightenment Sutra', abandoned (fame and fortune) and traveled around the Jianghuai area. He visited Zen Master Cuiyan Zhen and asked about the main idea of the Buddha-dharma. Zen Master Zhen spat on the ground and said, 'Where does this drop fall?' Ziqi touched his chest and said, 'This student is in a bad mood today.' Zen Master Zhen smiled heartily. He bid farewell to Zen Master Cuiyan Zhen and visited Nan Gong of Jicui, fully comprehending his Tao. The two discussed and verified ancient and modern (Buddha-dharma) together. It happened to be snowing heavily, and Nan Gong pointed to the snow and said to Ziqi, 'Can this be compared to a broom?' Ziqi said, 'No.' (Nan Gong said) 'If so, then when the sky clears and the sun comes out, and the clouds dissipate, is there still (a broom)?' Those who understand this principle, for all words, are like splitting bamboo, even if there are a hundred knots, they should be solved easily, where can there be room for hesitation and speculation? One day, Nan Gong sent a monk to ask Ziqi about the three barriers (Zen terminology). Ziqi sternly said, 'You understand the distant past, how should you understand current affairs?' Nan Gong thought he was very unique. Therefore, Ziqi's reputation spread throughout the monasteries. After Nan Gong passed away, Zen Master Yanzong of the Fourth Ancestor ordered (Ziqi) to share the seat
座。室中垂語曰。一人有口道不得姓字為誰。後傳至東林總禪師。嘆曰。琦首座如鐵山萬仞。卒難逗他語脈。未幾。以開元為禪林。請師為第一世。賜號覺照大師。
道英。俗姓胡。師邑子也。有聞于師而嗣焉。見地穩密。說法無蹊徑。直躋最上。中下之機。少能遘會者。嘗作偈云。南北東西住險𡾟。古巖寒桂冷依依。無人到我經行地。明月清風擬付誰。又云。每把葫蘆碗放欹。從教天下浪猜疑。秋風擺落園林后。始信寒松格不卑。
黃龍心禪師傳
祖心。南雄始興鄔氏子。少為書生有聲。年十九而目盲。父母許以出家。輒復見物。乃往依龍山寺惠全。明年試經業。獨獻詩。試官奇之。遂以合格聞。繼住受業院。不奉戒律。且逢橫逆。棄之謁云峰悅公。難其孤硬告行。峰曰。必往依黃檗南公。居黃檗四年。知有而機不發。又辭而上云峰。會峰謝世。因就止石霜。無所參決。后閱傳燈。至僧問如何是多福一叢竹(云云)。此時頓覺。親見二師。往歸黃檗。方展坐具。南公曰。子入吾室矣。師踴躍自喜。即應曰。大事本來如是。和尚何用教人看話下語。百計搜尋。南公曰。若不令汝如此究尋。到無用心處。自見自肯。吾即埋沒汝也。往見翠巖真。真與語大奇之。又見泐潭月。月以經論精義入神。聞諸方
【現代漢語翻譯】 現代漢語譯本： 琦首座在禪堂打坐。在室內用隱晦的語言說：『一個人有口卻說不出姓氏，這個人是誰？』後來這句話傳到東林總禪師那裡，總禪師感嘆道：『琦首座就像萬仞高的鐵山一樣，很難觸及到他的話語脈絡。』不久之後，開元寺被改為禪林，邀請琦首座擔任第一世住持，並賜予『覺照大師』的稱號。 道英禪師，俗姓胡，是琦首座同鄉的人。他因為仰慕琦首座而繼承了他的衣缽。他的見地穩固周密，說法不落俗套，直接達到最高的境界。中等和下等根器的人，很少能與他相遇。他曾經作偈說：『無論南北東西，都住在險峻的山崖上，古老的巖石和寒冷的桂樹，冷清清地相互依靠。沒有人來到我經常走動的地方，這明月清風打算託付給誰呢？』又說：『常常把葫蘆碗傾斜著放置，任憑天下人隨意猜測懷疑。秋風吹落園林中的葉子之後，才相信寒松的品格並不卑微。』 黃龍心禪師傳 祖心禪師，是南雄始興鄔氏的兒子。他年輕時以讀書出名。十九歲時眼睛失明，父母答應讓他出家。不久后，他又恢復了視力。於是前往龍山寺依止惠全禪師。第二年參加經業考試，獨自獻詩，考官認為他很奇特，於是以合格的身份上報。後來住在受業院，不遵守戒律，而且遇到橫逆之事，於是離開那裡去拜見云峰悅公。悅公認為他孤僻剛硬，告訴他離開。云峰說：『你一定要去依止黃檗南公。』他在黃檗住了四年，知道有『道』的存在，但機緣沒有觸發。於是又辭別南公，回到云峰。恰逢云峰去世，於是就留在石霜，沒有得到任何參悟和決斷。後來閱讀《傳燈錄》，讀到僧人問『如何是多福一叢竹（云云）』時，此時頓然覺悟，如同親眼見到兩位老師。於是回去拜見黃檗南公。剛剛鋪開坐具，南公就說：『你進入我的房間了。』祖心禪師高興地跳躍起來，立即回答說：『大事本來就是這樣，和尚何必教人看話下語，百般搜尋呢？』南公說：『如果不讓你這樣窮究搜尋，直到無用心處，自己見到自己，自己肯定，我就埋沒你了。』後來拜見翠巖真禪師，真禪師與他交談，認為他非常奇特。又拜見泐潭月禪師，月禪師以經論的精深義理達到出神入化的境界，聽說了各方的情況。
【English Translation】 English version: Qi, the head monk, was sitting in the meditation hall. He said in a cryptic manner within the room: 'Who is the person who has a mouth but cannot speak his surname?' Later, this saying was passed on to Zen Master Zong of Donglin Temple, who sighed and said: 'Head Monk Qi is like an iron mountain ten thousand fathoms high, it is difficult to touch the pulse of his words.' Not long after, Kaiyuan Temple was changed into a Zen forest, and Head Monk Qi was invited to be the first abbot and was given the title 'Great Master Jue Zhao' (Great Master of Awakening Illumination). Zen Master Daoying, whose secular surname was Hu, was a native of the same town as Head Monk Qi. He inherited Qi's mantle because of his admiration for him. His understanding was solid and thorough, and his teachings were unconventional, directly reaching the highest realm. People of medium and lower capacity rarely encountered him. He once composed a verse saying: 'Whether north, south, east, or west, I dwell on dangerous cliffs, ancient rocks and cold osmanthus trees, lonely and dependent on each other. No one comes to the place where I often walk, to whom shall I entrust this bright moon and clear breeze?' He also said: 'Often I place the gourd bowl tilted, letting the world guess and doubt as they please. After the autumn wind blows down the leaves in the garden, one will believe that the character of the cold pine is not humble.' Biography of Zen Master Huanglong Xin Zen Master Zuxin was the son of the Wu family of Shixing, Nanxiong. He was famous for his studies in his youth. At the age of nineteen, he went blind, and his parents promised to let him become a monk. Soon after, he regained his sight. So he went to Longshan Temple to rely on Zen Master Huiquan. The following year, he participated in the scripture examination and presented a poem alone. The examiner thought it was very peculiar, so he reported it as qualified. Later, he lived in the Shoye (receiving karma) courtyard, did not abide by the precepts, and encountered adversity, so he left there to visit Yunfeng Yuegong. Yuegong thought he was solitary and rigid and told him to leave. Yunfeng said: 'You must go to rely on Huangbo Nangong.' He lived in Huangbo for four years, knowing that the 'Tao' existed, but the opportunity was not triggered. So he bid farewell to Nangong and returned to Yunfeng. Coincidentally, Yunfeng passed away, so he stayed in Shishuang, without receiving any enlightenment or resolution. Later, reading the 'Transmission of the Lamp', when he read the monk's question 'What is a clump of bamboo with many blessings (etc.)?', he suddenly realized, as if he had seen the two teachers in person. So he went back to visit Huangbo Nangong. Just as he spread out his sitting mat, Nangong said: 'You have entered my room.' Zen Master Zuxin jumped up with joy and immediately replied: 'The great matter is originally like this, why does the abbot teach people to look at the words under the saying and search in every possible way?' Nangong said: 'If I didn't let you search and investigate like this, until you reach the point of no mind, see yourself, and affirm yourself, I would have buried you.' Later, he visited Zen Master Cuiyan Zhen, and Zen Master Zhen talked with him and thought he was very peculiar. He also visited Zen Master Letan Yue, Zen Master Yue reached the realm of divine transformation with the profound meaning of scriptures and treatises, and heard about the situation in various places.
同列笑之。以為下喬入幽。師曰。彼以有得之得。護前遮后。我以無字之學。朝宗百川。初南公使分座。公遷化。師繼其席。凡十有二年。法道大振。然性真率。不樂從事。五求解去。乃得謝事閑居。學者益親。謝景溫師直。守潭。虛大溈以致。三辭不往。又囑江西轉運判官彭汝礪器資。請所以不赴長沙之意。愿見謝公。不願領大溈也。馬祖百丈以前。無住持事。道人相尋于空山寂寞之濵而已。其後雖有住持。王臣尊禮。如天人師。今則掛名官府。若編戶民直。遣五伯追呼之耳。豈可復為。師直聞之。不敢以院事屈。愿一見之。至長沙。師直愿受法訓。為舉其綱。師直聞所未聞。后一至京師。尋還廬岳。適器資守九江。問曰。人臨命終時。有旨決乎。曰有。曰。愿聞其說。曰。待器資死即說。器資起增敬。曰。此事須是和尚始得。蓋於四方公卿。合則千里應之。不合則數舍不往。南公道貌德威。極難親附。雖老於叢林者。見之汗下。師直造前。意甚閑暇。終日語笑。師資相忘四十年間。士大夫聞其風。而開發者甚眾。惟其善巧無方。普慈不間。人未見者。或慢謗。承顏接詞。無不服膺。臘既高。益移庵。深入棧絕學者。又二十餘年。以元符三年冬歿。閱世七十有六。坐五十有五夏。賜號寶覺。葬于南公塔之東。號雙塔
【現代漢語翻譯】 現代漢語譯本 同僚們嘲笑他，認為他是捨棄高枝而進入幽暗之地。老師說：『他們是以有所得的得，來保護前面遮擋後面。我是以無字的學問，來朝向百川。』當初，南公（指南泉普愿，Nanquan Puyuan）派人來請他分座講法，南公圓寂后，老師繼承了他的位置，總共有十二年，佛法大為興盛。然而老師天性率真，不喜歡處理事務，五次請求離去，才得以辭去職務，閑居在家，求學的人更加親近他。謝景溫（Xie Jingwen），師直（Shizhi），鎮守潭州，以大溈山（Dawei Mountain）的空位來邀請他，老師三次推辭沒有前往。又囑託江西轉運判官彭汝礪（Peng Ruli）準備器物和資金，說明自己不前往長沙（Changsha）的原因，『我願意見謝公（Xie Gong），不願意領管大溈山。』馬祖（Mazu），百丈（Baizhang）以前，沒有住持的事情，修行人在空曠的山林寂寞的水邊相互尋訪而已。在那之後雖然有了住持，王臣尊重禮待，如同天人導師。現在如果掛名在官府，就像編戶的百姓一樣，隨便派遣五伯來追趕呼喚，怎麼可以再做呢？師直聽了這些話，不敢用寺院的事情來屈就他，希望能夠見他一面。到了長沙，師直希望接受佛法訓誡，老師為他舉出綱要，師直聽到了從未聽過的道理。後來師直到京師一次，不久后返回廬山（Mount Lu）。恰逢彭汝礪鎮守九江（Jiujiang），問老師：『人在臨命終時，有旨要訣嗎？』老師說：『有。』彭汝礪說：『希望聽聽其中的說法。』老師說：『等彭汝礪死了我就說。』彭汝礪聽后更加敬佩。說：『這件事必須是和尚您才能做到。』大概對於四方的公卿，合得來的，即使相隔千里也會前往，合不來的，即使相隔幾戶人家也不會去。南公道貌莊嚴，德行威重，極難親近，即使是老於叢林的人，見到他也會汗流浹背。師直走到老師面前，神態非常閑暇，整天談笑，師徒之間忘記了年齡。四十年間，士大夫聽聞他的風采而得到啓發的人很多，因為他善於運用各種巧妙的方法，普遍慈悲沒有分別。人們沒有見過他的，或許會輕慢誹謗，等到親身接觸，聽他說話，沒有不心悅誠服的。年齡既然大了，更加搬到庵的深處，深入到棧道斷絕的地方，又過了二十多年，在元符三年冬天圓寂。享年七十六歲，坐禪五十五年。朝廷賜號『寶覺』，安葬在南公塔的東邊，稱為『雙塔』。
【English Translation】 English version His colleagues laughed at him, thinking he was abandoning a high branch to enter a dark place. The master said, 'They use the 'gain' of having something to protect the front and block the back. I use the 'no-word' learning to flow towards hundreds of rivers.' Initially, Nanquan Puyuan (南泉普願) sent someone to invite him to share the seat and preach the Dharma. After Nanquan Puyuan passed away, the master succeeded his position, for a total of twelve years, and the Dharma greatly flourished. However, the master was naturally straightforward and did not like handling affairs. He requested to leave five times before he was allowed to resign and live in seclusion. Scholars became even closer to him. Xie Jingwen (謝景溫), Shizhi (師直), who was guarding Tanzhou, invited him with the vacant position of Dawei Mountain (大潙山). The master declined three times. He also instructed Peng Ruli (彭汝礪), the transport judge of Jiangxi, to prepare utensils and funds, explaining his reason for not going to Changsha (長沙): 'I am willing to see Xie Gong (謝公), but I am not willing to manage Dawei Mountain.' Before Mazu (馬祖) and Baizhang (百丈), there was no such thing as abbots. Practitioners only sought each other out in empty mountains and lonely watersides. After that, although there were abbots, kings and ministers respected them like teachers of gods and humans. Now, if one is registered with the government, it is like being a registered citizen, and any 'Five Lords' can be sent to chase and summon them. How can this be done again? Shizhi, upon hearing these words, did not dare to force him with the affairs of the monastery, hoping to see him once. Upon arriving in Changsha, Shizhi hoped to receive Dharma instructions. The master outlined the essentials for him, and Shizhi heard doctrines he had never heard before. Later, Shizhi went to the capital once and soon returned to Mount Lu (廬山). Coincidentally, Peng Ruli was guarding Jiujiang (九江) and asked the master, 'When a person is about to die, are there essential instructions?' The master said, 'Yes.' Peng Ruli said, 'I hope to hear the explanation.' The master said, 'I will tell you after Peng Ruli dies.' Peng Ruli was even more respectful after hearing this, saying, 'This matter must be done by the monk.' Generally, for the high officials from all directions, if they are compatible, he will go even if they are thousands of miles away; if they are incompatible, he will not go even if they are only a few houses away. Nanquan Puyuan had a dignified appearance and weighty virtue, making him extremely difficult to approach. Even those who were old in the monastic community would sweat upon seeing him. Shizhi walked up to the master with a very relaxed demeanor, chatting and laughing all day long. The master and disciple forgot their age. Over forty years, many scholars and officials were inspired by his demeanor because he was skilled in using various skillful means and had universal compassion without discrimination. Those who had not seen him might slander him, but upon meeting him and hearing his words, none were unconvinced. As he grew older, he moved his hermitage deeper, into a place where the plank roads were cut off. After another twenty years, he passed away in the winter of the third year of Yuanfu. He lived to be seventy-six years old and sat in meditation for fifty-five summers. The court bestowed the title 'Baojue' and buried him east of the Nanquan Puyuan's pagoda, called 'Double Pagoda'.
云。
天衣懷禪師傳
義懷。溫州樂清陳氏子。世以漁為業。母夢星隕屋除。其光照戶。而娠。及生尤多吉祥。兒稚父命坐船尾串魚。師不忍投魚江中。父怒笞詬。甘受之。長游京師。依景德寺。試經得度。師清臞。行步遲緩。眾中望見。如鶴在雞群。言法華遇師市中。拊師背曰。臨濟德山去。初謁金鑾善。次謁葉縣省。皆不契。謁明覺于翠峰。師當營炊。因汲澗折擔悟旨。覺印可之。辭去久無耗。有僧自淮上來曰。懷出世鐵佛矣。峰使誦提唱之語曰。譬如雁過長空。影沉寒水。雁無遺蹤之意。水無留影之心。覺激賞。以為類己。先使慰撫之。乃敢通門人之禮。諸方服其精識。自鐵佛至天衣。凡五遷法席。所至必幻出樓觀說法。縱橫馳騁。人難遘仰。廬山舜老夫。疑之。后聞其語嘆云。真善知識也。晚以疾居池州杉山庵。弟子智才。住杭之佛日山。仰歸養侍劑藥。才如姑蘇未還。師促歸至門。師已別眾。才問。卵塔已成。如何是畢竟事。師舉拳示之。遂就寢推枕而寂。閱世七十二。坐夏四十六。塔全身佛日山。崇寧中。賜謚振宗禪師。
延恩安公傳
法安。臨川許氏子。幼謝父母。師事承天長老慕閑。年二十誦經。通授僧服。則無守家傳缽之心。求師問道。不見山川寒暑。初依雪竇顯。顯歿
【現代漢語翻譯】 現代漢語譯本 云。
天衣懷禪師傳
義懷（Yihuai）。溫州樂清人，姓陳。世代以打魚為生。他的母親夢見星星墜落，屋頂塌陷，光芒照亮了整個屋子，因此懷了孕。出生時有很多吉祥的徵兆。小時候，父親讓他坐在船尾串魚。義懷不忍心把魚扔進江里，父親生氣地鞭打責罵他，他都甘心承受。長大後到京城遊歷，依附於景德寺，通過考試獲得了僧人的資格。義懷身材清瘦，行動緩慢。人們在人群中望見他，就像鶴立雞群一樣。言法華（Yan Fahua）在街市上遇見他，拍著他的背說：『你該去臨濟（Linji）、德山（Deshan）那裡。』他先拜訪了金鑾善（Jinluanshan），又拜訪了葉縣省（Yexian），但都沒有得到契合。後來在翠峰（Cuifeng）拜訪了明覺（Mingjue）。義懷負責做飯。一次在汲水時，扁擔折斷，他因此領悟了佛旨。明覺認可了他。他辭別而去，很久沒有音訊。有僧人從淮河一帶過來，說：『義懷在鐵佛寺（Tiefosi）開法了！』明覺讓僧人背誦義懷的提唱之語，說：『譬如雁過長空，影沉寒水。雁無遺蹤之意，水無留影之心。』明覺非常讚賞，認為義懷像自己。先派人去慰問安撫他，義懷才敢以門人的禮節相待。各方都佩服他精深的見識。從鐵佛寺到天衣寺（Tianyi），他一共遷了五次法席。每到一處，必定幻化出樓閣來說法，縱橫馳騁，人們難以企及。廬山的舜老夫（Shun Laofu）懷疑他。後來聽到他的話，感嘆道：『真是善知識啊！』晚年因病住在池州杉山庵（Shanshan An）。弟子智才（Zhi Cai）住在杭州的佛日山（Fori Shan），供養他並侍奉湯藥。智才到蘇州去了還沒回來，義懷催促他回來。智才剛到門口，義懷已經告別了眾人。智才問：『卵塔（luantta，舍利塔）已經建好，什麼是畢竟事？』義懷舉起拳頭給他看，然後就寢，推開枕頭圓寂了。享年七十二歲，坐夏四十六年。塔葬于佛日山。崇寧年間，被賜予謚號振宗禪師（Zhenzong Chanshi）。
延恩安公傳
法安（Fa'an）。臨川人，姓許。從小就告別父母，拜承天長老慕閑（Muchan）為師。二十歲時誦經，通曉經義，被授予僧服。但他沒有守家傳缽的心思，而是尋求老師問道。不顧山川寒暑。最初依附於雪竇顯（Xuedou Xian）。雪竇顯去世后
【English Translation】 English version Cloud.
Biography of Zen Master Huai of Tianyi
Yihuai (Yihuai). A native of Yueqing, Wenzhou, with the surname Chen. His family had been fishermen for generations. His mother dreamed of a star falling, the roof collapsing, and the light illuminating the entire house, and thus she became pregnant. There were many auspicious signs at his birth. As a child, his father made him sit at the stern of the boat to string fish. Yihuai couldn't bear to throw the fish into the river, and his father angrily whipped and scolded him, which he willingly endured. When he grew up, he traveled to the capital and attached himself to Jingde Temple (Jingdesi), where he passed the examination and was ordained as a monk. Yihuai was thin and slow in his movements. People could see him in the crowd like a crane standing among chickens. Yan Fahua (Yan Fahua) met him in the market and patted him on the back, saying, 'You should go to Linji (Linji) and Deshan (Deshan).' He first visited Jinluanshan (Jinluanshan) and then Yexian (Yexian), but neither of them resonated with him. Later, he visited Mingjue (Mingjue) at Cuifeng (Cuifeng). Yihuai was in charge of cooking. Once, while drawing water, the carrying pole broke, and he realized the Buddha's teachings. Mingjue approved of him. He bid farewell and left, and there was no news for a long time. A monk came from the Huai River area and said, 'Yihuai has opened the Dharma at Tiefosi (Tiefosi)!' Mingjue asked the monk to recite Yihuai's teachings, saying, 'It is like a wild goose flying across the sky, its shadow sinking into the cold water. The goose has no intention of leaving a trace, and the water has no intention of keeping the shadow.' Mingjue greatly appreciated it, considering Yihuai to be like himself. He first sent someone to comfort and appease him, and only then did Yihuai dare to treat him with the etiquette of a disciple. All sides admired his profound knowledge. From Tiefosi to Tianyi Temple (Tianyi), he moved his Dharma seat five times. Wherever he went, he would conjure up pavilions to preach the Dharma, galloping freely, which people could hardly reach. Shun Laofu (Shun Laofu) of Mount Lu suspected him. Later, after hearing his words, he exclaimed, 'Truly a good teacher!' In his later years, he lived in Shanshan An (Shanshan An) in Chizhou due to illness. His disciple Zhi Cai (Zhi Cai) lived in Fori Shan (Fori Shan) in Hangzhou, providing for him and serving him medicine. Zhi Cai went to Suzhou and had not yet returned when Yihuai urged him to return. As soon as Zhi Cai arrived at the door, Yihuai had already bid farewell to everyone. Zhi Cai asked, 'The luantta (luantta, stupa) has been built, what is the ultimate matter?' Yihuai raised his fist to show him, then went to bed, pushed away his pillow, and passed away. He lived to be seventy-two years old, and spent forty-six summers in meditation. His stupa is buried in Fori Shan. During the Chongning era, he was posthumously granted the title of Zen Master Zhenzong (Zhenzong Chanshi).
Biography of Duke An of Yan'en
Fa'an (Fa'an). A native of Linchuan, with the surname Xu. He bid farewell to his parents at a young age and became a disciple of Elder Muchan (Muchan) of Chengtian Temple. At the age of twenty, he recited the scriptures and understood their meaning, and was ordained as a monk. However, he had no intention of preserving the family's legacy, but sought a teacher to inquire about the Way. He disregarded the cold and heat of the mountains and rivers. He initially attached himself to Xuedou Xian (Xuedou Xian). After Xuedou Xian passed away
。依天衣懷。蒙印可。棲法席數年。同參皆推上之。法雲秀。尤與之友善。年三十有七。慨然以莊嚴佛土為己任。初居黃山如意院。破屋壞垣。無蔽風雨。師力新之。未十年大廈崇成。如天宮下降。衲子歸。遂為叢席。乃復謝去。至南昌某縣。又興延恩。始至草屋數楹。敗床不簀。師處之超然。縣尹裴士章。欲合豪右。為師一新之。師曰。檀法本以度人。今不發心而強之。是名作業。非佛事也。固止之。亦居十年。凡安眾之地。冬燠而夏涼。鐘魚而粥。鐘魚而飯。來者息焉。師所歷足跡萬里。一缽蕭然。孳孳以接物。利生為務。因緣乖合。一付之度外。其居延恩也。人視之不堪其憂。是時法雲秀公。有眾千百。說法如雲雨。所居世界莊嚴。可以為兄弟接羽翼而天飛也。以書招師。師發書一笑而已。以元豐甲子歲七月示疾。化于延恩寢室。閱世六十有一。坐四十有一夏。營塔於後山。距寺百步葬焉。靈源清禪師。語黃山谷曰。我初發心。實在延恩。安公告戒䇿勵。如父母師友。中心以謂。凡住山者。法如是爾。及游諸方。罕遇如安公者。以是提耳之誨。不忘於心。若安公名稱利養。實不能與天下衲師爭衡。然此自不滿安公之一笑。山谷因為銘塔云。
荊門軍玉泉皓禪師傳
承皓。眉州丹棱王氏子。依大力院
【現代漢語翻譯】 現代漢語譯本：依止天衣懷禪師，蒙受他的印可。在寺院居住數年，同參道友都推崇他。法雲秀禪師尤其與他友善。三十七歲時，他慨然以莊嚴佛土為己任。最初居住在黃山如意院，那裡破屋壞垣，無法遮蔽風雨。他盡力修繕，不到十年，大殿崇高建成，如同天宮降臨。僧人歸來，這裡就成爲了一處叢林道場。之後他又告別離去，前往南昌某縣，又興建延恩寺。剛到時，只有幾間茅草屋，破床沒有竹蓆，他卻安然處之。縣尹裴士章想要聯合當地富豪，為他重新修建寺廟。禪師說：『佈施佛法本來是爲了度化世人，現在不發自內心而強迫他們，這叫做作業，不是佛事。』堅決制止了他。也在那裡住了十年。凡是他安頓眾人的地方，冬天溫暖而夏天涼爽，有鐘聲魚磬報時，提供粥飯。來的人都能得到休息。禪師所走過的足跡遍佈萬里，始終一缽蕭然，勤勉地接引眾生，以利益眾生為己任。對於因緣的聚合離散，一切都置之度外。當他住在延恩寺時，人們認為他難以忍受那裡的困苦。當時法雲秀禪師，擁有千百人的僧眾，說法如同雲雨般廣佈，所居住的世界莊嚴美好，可以與兄弟們攜手高飛。他寫信邀請禪師前去，禪師看了信只是笑笑而已。在元豐甲子年七月，他示現疾病，在延恩寺的寢室圓寂。享年六十一歲，坐禪四十一夏。在後山建造塔，距離寺廟一百步安葬了他。靈源清禪師對黃山谷說：『我最初發心，實在延恩寺。安公（指天衣懷禪師）的告誡策勵，如同父母師友一般。我心中認為，凡是住山的人，都應該像他那樣。等到遊歷各地，很少遇到像安公這樣的人。因此他提耳的教誨，我始終不忘於心。如果安公追求名聲利養，實在不能與天下的禪師爭衡。然而這些自滿的想法，安公一定會一笑置之。』黃山谷因此為他銘寫塔銘，內容如下：
荊門軍玉泉皓禪師傳
承皓（人名），眉州丹棱王氏之子。依止大力院
【English Translation】 English version: He relied on Tianyi Huai (天衣懷, a Chan master). He was approved by him. He lived in the monastery for several years, and his fellow practitioners all respected him. Fayun Xiu (法雲秀, a Chan master) was especially friendly with him. At the age of thirty-seven, he was determined to take the solemnity of the Buddha land as his own responsibility. He first lived in the Ruyi Courtyard (如意院) of Huangshan (黃山, a mountain), where the houses were dilapidated and could not shelter from the wind and rain. He tried his best to renovate it. In less than ten years, the grand hall was completed, like a heavenly palace descending. Monks returned, and it became a jungle dojo. Then he left again and went to a certain county in Nanchang (南昌, a city), where he built Yanen Temple (延恩寺). When he first arrived, there were only a few thatched huts, and the broken bed had no mat, but he lived there peacefully. Pei Shizhang (裴士章), the magistrate of the county, wanted to unite the local wealthy people to rebuild the temple for him. The Chan master said, 'The Dharma of giving is originally to save people. Now, if they are forced without their own initiative, it is called karma, not a Buddhist affair.' He firmly stopped him. He also lived there for ten years. Wherever he settled the people, it was warm in winter and cool in summer, with bells and fish chimes to announce the time, and provided porridge and rice. Those who came could rest. The Chan master's footprints spread thousands of miles, always with a simple bowl, diligently receiving all beings, and taking benefiting beings as his duty. He put all the gatherings and separations of causes and conditions out of his mind. When he lived in Yanen Temple, people thought it was unbearable for him to endure the hardships there. At that time, Chan Master Fayun Xiu had thousands of monks, and his Dharma talks were like clouds and rain, and the world he lived in was solemn and beautiful, and he could fly high with his brothers. He wrote a letter inviting the Chan master to come, but the Chan master just smiled when he read the letter. In July of the Yuanfeng Jiazi year, he showed illness and passed away in the bedroom of Yanen Temple. He lived to be sixty-one years old and sat in meditation for forty-one summers. A pagoda was built on the back mountain, a hundred steps away from the temple, and he was buried there. Chan Master Lingyuan Qing (靈源清, a Chan master) said to Huang Shangu (黃山谷, a person's name), 'I first made my vow in Yanen Temple. The admonitions and encouragement of Angong (安公, referring to Tianyi Huai) were like parents, teachers, and friends. I thought in my heart that all those who live in the mountains should be like him. When I traveled around, I rarely met someone like Angong. Therefore, I will never forget his ear-pulling teachings. If Angong pursued fame and fortune, he would not be able to compete with the Chan masters of the world. However, Angong would laugh at these complacent thoughts.' Therefore, Huang Shangu wrote a pagoda inscription for him, which reads as follows:
Biography of Chan Master Cheng Hao (承皓) of Yuquan (玉泉) in Jingmen Army (荊門軍)
Cheng Hao (承皓, a person's name) was the son of the Wang family (王氏) of Danleng (丹棱) in Meizhou (眉州). He relied on Dali Temple (大力院).
出家。登具后。遊方。見北塔。發明心要。元豐間。首眾僧于谷隱。望聳諸方。張無盡。奉使京西南路。就謁之。問曰。師得法何人。曰。北塔廣和尚。曰。與伊相契可得聞乎。師曰。只為伊。不肯與人說破。無盡善其言。致開法于郢州大陽。是時谷隱主者。私為之喜曰。吾首座出世矣。盛集緇素。以為歆艷。師升座曰。承皓在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會。來大陽為汝說破。𢹂拄杖下座。傲然而去。於是先入院。后見州郡官責之曰。長老得何指揮入院。師曰。某山林人。誰知郡縣禮數。乃拽杖而去。無盡以書抵郢守云。皓有道之士。不可以世禮責。當加禮請之。守如其言。師不得已復來。尋遷玉泉。示眾曰。一夜雨滂烹。打倒葡萄棚。知事頭首行者 人力拄底拄。撐底撐。撐撐拄拄到天明。依舊可憐生。自謂。此頌法身向上事。如傅大士云。空手把鋤頭。洞山云。五臺山上云蒸飯。只頌得法身邊事。然為人超放。未易以凡聖議。嘗制犢鼻裈。書歷代祖師名字。而服之。乃曰。唯有文殊普賢。較些子。書于帶上。故叢林目為皓布裈。有鄉僧效為之。師見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及。僧尋于鹿門如所言而逝。蘇長公。抵荊南。聞師機鋒不可觸。擬抑之。即微服求見。師問。
【現代漢語翻譯】 現代漢語譯本 出家，受具足戒后，開始遊歷四方。在北塔（地名）見到北塔廣和尚（人名），領悟了心要。元豐年間，在谷隱寺（寺名）擔任僧眾的首座，聲望傳遍各地。張無盡（人名），作為朝廷的使者巡視京西南路，前去拜訪他，問道：『禪師從何人處得法？』禪師回答：『北塔廣和尚。』張無盡問：『能聽聞您與他的契合之處嗎？』禪師說：『正因為他，不肯輕易與人說破。』張無盡認為他的話很有道理，於是推薦他在郢州大陽（地名）開法。當時谷隱寺的主持，私下裡高興地說：『我的首座要出世了！』於是盛大地聚集僧人和居士，認為這是值得羨慕的事情。禪師升座說法：『承皓在谷隱寺十年，不曾飲谷隱寺一滴水，嚼穀隱寺一粒米。你們如果不會，來大陽寺我為你們說破。』拿著拄杖下座，傲然而去。於是先進入寺院，後來被州郡官員責問：『長老得到什麼命令可以進入寺院？』禪師說：『我是山林之人，哪裡懂得郡縣的禮數。』於是拿著拄杖離開。張無盡寫信給郢州太守說：『皓禪師是有道之人，不可以世俗的禮節來責備他，應當以禮相請。』太守聽從了他的話。禪師不得已又回來。不久遷往玉泉寺（寺名），向大眾開示說：『一夜雨滂烹，打倒葡萄棚。知事頭首行者（寺院職務），人力拄底拄，撐底撐。撐撐拄拄到天明，依舊可憐生。』禪師自認為，這首偈頌說的是法身向上之事。如同傅大士（人名）所說：『空手把鋤頭。』洞山（人名）說：『五臺山上云蒸飯。』都只是頌揚了法身邊事。然而禪師為人超脫放曠，難以用凡聖來衡量。曾經制作犢鼻裈（一種短褲），在上面寫上歷代祖師的名字，然後穿上它，並說：『只有文殊（菩薩名）普賢（菩薩名），稍微好一些。』於是把他們的名字寫在腰帶上。所以叢林中稱他為皓布裈。有鄉下的僧人效仿他這樣做，禪師見到后責罵道：『你有什麼道理，敢拿這件事當兒戲？』那僧人嘔血不止，不久在鹿門山（地名）如禪師所說的那樣去世了。蘇長公（人名），來到荊南（地名），聽說禪師的機鋒銳利不可觸犯，想要壓制他，於是便微服求見禪師。禪師問道：
【English Translation】 English version After leaving home and receiving the full precepts, he began to travel around. He met Abbot Guang of Beita (North Pagoda, a place name) at Beita and awakened to the essentials of the mind. During the Yuanfeng era, he became the head of the monastic community at Guyin Temple (Valley Hermitage Temple, a temple name), and his reputation spread far and wide. Zhang Wujin (a person's name), as an envoy of the court inspecting the Jingxi South Road, went to visit him and asked: 'From whom did the Master receive the Dharma?' The Master replied: 'Abbot Guang of Beita.' Zhang Wujin asked: 'Can I hear about your affinity with him?' The Master said: 'Precisely because of him, I am unwilling to easily reveal it to others.' Zhang Wujin considered his words to be profound, and thus recommended him to open a Dharma assembly at Dayang in Yingzhou (a place name). At that time, the abbot of Guyin Temple secretly rejoiced and said: 'My head monk is about to emerge!' So he grandly gathered monks and laypeople, considering it an enviable event. The Master ascended the Dharma seat and said: 'Chenghao has been at Guyin Temple for ten years, and has never drunk a drop of water or chewed a grain of rice from Guyin Temple. If you do not understand, come to Dayang Temple and I will explain it to you.' He descended from the seat with his staff, and left proudly. Thus, he first entered the temple, and later was questioned by the local officials: 'By what order does the Elder enter the temple?' The Master said: 'I am a man of the mountains and forests, how would I know the etiquette of the county?' So he left with his staff. Zhang Wujin wrote a letter to the prefect of Yingzhou, saying: 'Zen Master Hao is a man of the Tao, and should not be reprimanded with worldly etiquette, but should be invited with respect.' The prefect followed his advice. The Master had no choice but to return. Soon after, he moved to Yuquan Temple (Jade Spring Temple, a temple name), and gave a teaching to the assembly, saying: 'One night the rain poured down, knocking down the grape trellis. The stewards, leaders, and workers (temple positions), supported and propped it up with all their might. Supporting and propping until dawn, it was still a pitiful sight.' The Master considered that this verse spoke of the matter of the Dharma body ascending. Just as Great Scholar Fu (a person's name) said: 'Empty-handed, he holds the hoe.' Dongshan (a person's name) said: 'On Mount Wutai, clouds steam rice.' They all only praised the matter of the Dharma body. However, the Master was unrestrained and unconventional, and it was difficult to measure him with ordinary or saintly standards. He once made a dudubi undergarment (a type of short pants), and wrote the names of the ancestral masters of all generations on it, and then wore it, and said: 'Only Manjusri (Bodhisattva's name) and Samantabhadra (Bodhisattva's name) are slightly better.' So he wrote their names on his belt. Therefore, the monastic community called him Hao Bukun. There was a village monk who imitated him, and the Master saw him and scolded him: 'What principle do you have, daring to treat this as a joke?' The monk vomited blood incessantly, and soon died at Lumen Mountain (a place name) as the Master had said. Su Changgong (a person's name), came to Jingnan (a place name), and heard that the Master's Zen wit was sharp and unassailable, and wanted to suppress him, so he sought an audience with the Master in disguise. The Master asked:
尊官高姓曰。姓秤。乃秤天下長老底秤。師震喝一聲曰。且道重多少。公無對。於是尊禮之。冬至示眾云。晷運推移。布裈赫赤。莫怪不洗。無來換替。一僧入室。適狗子在室中。師叱之。狗便出去。師曰。狗卻會。你卻不會。將示寂。門人圍繞。師笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。師法嗣。有曰文慶者。住林溪興教。聞秀圓通住棲賢。棄眾訪之。慶貌寢人不啟眼。秀遣督割稻石橋莊。既辭去。有識者曰。慶。出世湘鄉十餘年。皓和尚嗣也。秀遣人追謝之。且迎以還山。慶曰。俟稻人囷乃還。秀心奇之。稱于眾舉以自代。住棲賢二十年。而終。
福嚴感禪師傳
慈感。潼川杜氏子。面目嚴冷。孤硬秀出。叢林時謂。感鐵面。首眾僧于江州承天。時佛印元禪師。將遷居蘄州。斗方譽于郡守。欲使嗣續之。召語其事。感日。某念不及此。和尚終欲推出。為眾粥飯主人。共成叢席。不敢忘德。然若使嗣法。則某自有師矣。佛印心服。業已言之。因成就不敢復易。遂開法。為黃龍子。名重一時。居常懸包。倚杖于方丈。不為宿夕計。郡將以下皆信敬。有太守。新下車。以事臨之。感笑作偈。投郡庭不揖而去。偈曰。院是大宋國里院。州是大宋國里州。州中有院不容住。何
【現代漢語翻譯】 現代漢語譯本： 尊官高姓問道：『您姓什麼？』回答說：『姓秤（比喻衡量天下長老的秤）。』師父震聲喝道：『那麼，且說說看，（這秤）重多少？』尊官無言以對。於是，尊官向師父行禮。冬至時，師父向大眾開示說：『時光流逝，（我穿的）褲子紅得發亮。不要奇怪我不洗，因為沒有新的來替換。』一位僧人進入方丈室，恰好有狗在裡面。師父呵斥它，狗就出去了。師父說：『狗還懂得（聽話），你卻不懂。』將要圓寂時，門人圍繞著他。師父笑著說：『我今年八十一歲，老死了就把屍體擡出去。孩子們一起用力啊，一年有三百六十天。』說完就去世了。師父的法嗣，有位名叫文慶的，住在林溪興教。聽說秀圓通住在棲賢，就捨棄大眾去拜訪他。文慶相貌醜陋，不引人注目。秀派他去督割石橋莊的稻子。他告辭離開后，有識之士說：『文慶，在湘鄉出世十多年，是皓和尚的嗣法弟子。』秀派人追趕他，向他道歉，並且迎接他回山。文慶說：『等稻子收進糧倉后再回去。』秀心裡覺得他很奇特，在眾人面前推舉他來代替自己。文慶住在棲賢二十年，然後去世。
福嚴感禪師傳
慈感（禪師名），是潼川杜家的兒子。面容嚴肅冷峻，孤傲挺拔。叢林中當時稱他為『感鐵面』。他在江州承天寺擔任首座僧。當時，佛印元禪師將要遷居到蘄州，在郡守面前極力稱讚慈感，想讓他來繼承住持之位。召見慈感，告訴他這件事。慈感說：『我沒有這樣的念頭。和尚您最終想要推舉我，做大眾的粥飯主人，共同成就叢林道場，我不敢忘記您的恩德。然而，如果讓我來嗣法，那麼我自有師父了。』佛印心裡佩服他。因為已經說出口了，所以不敢再更改。於是慈感開法，成為黃龍一派的弟子，名聲顯赫一時。他經常懸掛著包裹，拄著枴杖在方丈室裡，不為晚上的住宿打算。郡將以下的人都信奉敬重他。有位太守，剛上任，用官府的事務來命令他。慈感笑著作了一首偈，扔在郡府的庭院裡，沒有行禮就離開了。偈語說：『院是大宋國里的院，州是大宋國里的州。州中有院不容我住，為什麼？』 English version: An official of high rank asked: 'What is your surname?' He replied: 'My surname is Scale (a metaphor for the scale that weighs all the elders under heaven).' The master gave a thunderous shout and said: 'Then tell me, how much does it weigh?' The official was speechless. Thereupon, the official paid his respects to the master. On the Winter Solstice, the master addressed the assembly, saying: 'Time passes, (my) trousers are bright red. Don't be surprised that I don't wash them, because there are no new ones to replace them.' A monk entered the abbot's room, and there happened to be a dog inside. The master scolded it, and the dog went out. The master said: 'The dog understands (obedience), but you do not.' When he was about to pass away, his disciples surrounded him. The master smiled and said: 'I am eighty-one years old this year. When I die of old age, carry the corpse out. Children, put your strength together, there are three hundred and sixty days in a year.' Having said this, he passed away. Among the master's Dharma heirs, there was one named Wenqing, who lived in Xingjiao Temple in Linxi. Hearing that Xiuyuantong lived in Qixian, he abandoned the assembly to visit him. Wenqing had an ugly appearance and was not eye-catching. Xiu sent him to supervise the harvesting of rice at Shiqiao Village. After he took his leave, a knowledgeable person said: 'Wenqing, who has been in Xiangxiang for more than ten years, is a Dharma successor of the monk Hao.' Xiu sent someone to chase after him, apologize to him, and welcome him back to the mountain. Wenqing said: 'I will return after the rice is stored in the granary.' Xiu felt that he was very unusual, and recommended him to the assembly to replace himself. Wenqing lived in Qixian for twenty years, and then passed away.
Biography of Zen Master Fuyan Gan
Cigan (Zen master's name) was a son of the Du family in Tongchuan. His face was stern and cold, and he was solitary and outstanding. At that time, the monastic community called him 'Iron-faced Gan'. He served as the head monk at Chengtian Temple in Jiangzhou. At that time, Zen Master Foyin Yuan was about to move to Qizhou, and he highly praised Cigan in front of the prefect, wanting him to inherit the abbotship. He summoned Cigan and told him about this matter. Cigan said: 'I have no such intention. You, Venerable Monk, ultimately want to recommend me to be the master of porridge and rice for the assembly, to jointly build the monastic community. I dare not forget your kindness. However, if you want me to inherit the Dharma, then I already have a master.' Foyin admired him in his heart. Because he had already spoken, he did not dare to change it. Thus, Cigan opened the Dharma and became a disciple of the Huanglong lineage, and his reputation was prominent for a time. He often hung a bag and leaned on a staff in the abbot's room, not planning for the night's lodging. The prefect and those below all believed in and respected him. There was a prefect who had just taken office and used official matters to order him. Cigan smiled and wrote a verse, threw it in the courtyard of the prefect's office, and left without bowing. The verse said: 'The temple is a temple in the Great Song Dynasty, the prefecture is a prefecture in the Great Song Dynasty. There is a temple in the prefecture that does not allow me to live, why?'
【English Translation】 An official of high rank asked: 'What is your surname?' He replied: 'My surname is Scale (a metaphor for the scale that weighs all the elders under heaven).' The master gave a thunderous shout and said: 'Then tell me, how much does it weigh?' The official was speechless. Thereupon, the official paid his respects to the master. On the Winter Solstice, the master addressed the assembly, saying: 'Time passes, (my) trousers are bright red. Don't be surprised that I don't wash them, because there are no new ones to replace them.' A monk entered the abbot's room, and there happened to be a dog inside. The master scolded it, and the dog went out. The master said: 'The dog understands (obedience), but you do not.' When he was about to pass away, his disciples surrounded him. The master smiled and said: 'I am eighty-one years old this year. When I die of old age, carry the corpse out. Children, put your strength together, there are three hundred and sixty days in a year.' Having said this, he passed away. Among the master's Dharma heirs, there was one named Wenqing, who lived in Xingjiao Temple in Linxi. Hearing that Xiuyuantong lived in Qixian, he abandoned the assembly to visit him. Wenqing had an ugly appearance and was not eye-catching. Xiu sent him to supervise the harvesting of rice at Shiqiao Village. After he took his leave, a knowledgeable person said: 'Wenqing, who has been in Xiangxiang for more than ten years, is a Dharma successor of the monk Hao.' Xiu sent someone to chase after him, apologize to him, and welcome him back to the mountain. Wenqing said: 'I will return after the rice is stored in the granary.' Xiu felt that he was very unusual, and recommended him to the assembly to replace himself. Wenqing lived in Qixian for twenty years, and then passed away. Biography of Zen Master Fuyan Gan Cigan (Zen master's name) was a son of the Du family in Tongchuan. His face was stern and cold, and he was solitary and outstanding. At that time, the monastic community called him 'Iron-faced Gan'. He served as the head monk at Chengtian Temple in Jiangzhou. At that time, Zen Master Foyin Yuan was about to move to Qizhou, and he highly praised Cigan in front of the prefect, wanting him to inherit the abbotship. He summoned Cigan and told him about this matter. Cigan said: 'I have no such intention. You, Venerable Monk, ultimately want to recommend me to be the master of porridge and rice for the assembly, to jointly build the monastic community. I dare not forget your kindness. However, if you want me to inherit the Dharma, then I already have a master.' Foyin admired him in his heart. Because he had already spoken, he did not dare to change it. Thus, Cigan opened the Dharma and became a disciple of the Huanglong lineage, and his reputation was prominent for a time. He often hung a bag and leaned on a staff in the abbot's room, not planning for the night's lodging. The prefect and those below all believed in and respected him. There was a prefect who had just taken office and used official matters to order him. Cigan smiled and wrote a verse, threw it in the courtyard of the prefect's office, and left without bowing. The verse said: 'The temple is a temple in the Great Song Dynasty, the prefecture is a prefecture in the Great Song Dynasty. There is a temple in the prefecture that does not allow me to live, why?'
妨一缽五湖游。太守使人追之。已渡江矣。后住南嶽福嚴。終於所居。而塔焉。
真點胸傳(善侍者)
可真。福州人也。參慈明。用功刻苦。每以手指點胸。諸方目為真點胸。喜談說。英氣逸群。同善侍者。坐夏金鑾。善乃慈明高第。真自負。親見慈明。天下無可意者。善與語。知其未徹笑之。一日山行。舉論鋒發。善拈瓦礫一片。置盤石上。曰。若於此下。得一轉語。許爾親見老師。真左右視擬對。善叱曰。佇思停機。識情未透。何曾夢見在。真愧悚。即還石霜。慈明見之訶曰。本色行腳人。必知時節。有何急事。解夏未久。早已至此。真泣曰。被善兄毒心。終礙塞人。故來見和尚。明遽問。如何是佛法大意。對曰。無雲生嶺上。有月落波心。明瞋目喝曰。頭白齒豁。猶作如此見解。如何脫離生死。真不敢仰視。淚交頤。久之。進曰。不知如何是佛法大意。明曰。無雲生嶺上。有月落波心。因於言下大悟。自是機辯迅捷。叢林憚之。出世住翠巖。常拈魯祖面壁因緣問學士。少有契者。自作偈曰。坐斷千山與萬山。勸人除卻是非難。池陽近日無訊息。果中當年不自觀。嘗云。天下佛法。如一隻船。大寧寬師兄坐頭南褊。頭在其中。可真把梢。去東也由我。去西也由我。長老政公。亦慈明之嗣。性善講說
。從之者多尚義學。真。一日見政。則以手摳其衣。露兩脛緩步而過。政怪問之。真曰。前廊后架。皆是葛藤。恐絆倒耳。政為大笑。乃曰。真兄爾我同參。何得見人便罵我。真熟視曰。我豈罵汝。吾畜一喙準備。罵佛罵祖。汝何預哉。其剛勁不可屈如此。將入滅。示疾甚苦。席藁于地。轉側不少休。喆侍者垂泣曰。平生呵佛罵祖。今何為乃爾。真呵之曰。汝猶作此見解耶。即起趺坐命燒香。煙起而化。善公還七閩。慈明有秤錘落井之讖。自鳳林遷資福。則碌碌無聞焉。以故言句罕傳於世。惜哉。
宋 江州歸宗宣禪師(海印)
可宜。漢州人也。壯為僧。即出峽依瑯玡覺公。一語忽投。群疑頓息。瑯玡可之。未幾。令分座。凈空居士郭功甫。過門問道與厚。及師領歸宗時。功甫任南昌尉。俄南康守。恚師不為禮。以事臨之。師作書寄功甫云。某世緣尚有六年未盡。今無奈逼抑何。欲託生君家。望君相照。乃化去。功甫。得書驚喜盈懷。中夜其妻夢間。見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻答所見。呼燈取書示之。遂娠。及生乃名宣老。期年記問如昔。逮三歲。白雲端和尚過其家。功甫喚出相見。望見便呼師侄。端云。與和尚相別幾年。屈指云四年也。端云。在何處相別。云白蓮莊。
【現代漢語翻譯】 現代漢語譯本： 跟隨真禪師的人大多崇尚義學。有一天，真禪師見到當政者，就用手去拉他的衣服，露出兩條小腿，慢慢地走過去。當政者感到奇怪，就問他。真禪師說：『前面的走廊和後面的架子，都是葛藤（比喻糾纏不清的事物），恐怕會絆倒你。』當政者聽了，大笑起來，說：『真兄，你我一同參禪，為何一見人就罵我？』真禪師仔細地看著他說：『我哪裡罵你了？我養著一張嘴，準備著罵佛罵祖，與你有什麼相干？』他就是這樣剛強不屈。將要圓寂的時候，他示現病得很痛苦，在地上鋪著草蓆，翻來覆去，沒有片刻的休息。喆（人名，侍者）侍立在一旁，流著眼淚說：『您平生呵斥佛，謾罵祖師，現在為什麼這樣呢？』真禪師呵斥他說：『你還作這樣的見解嗎？』隨即起身，跏趺而坐，命人燒香，在香菸升起的時候圓寂了。善公回到七閩（福建一帶），慈明禪師有『秤錘落井』的預言。自從從鳳林寺遷到資福寺，就平庸無聞了。因此，他的言語很少流傳於世，可惜啊。
宋 江州歸宗宣禪師（海印）
可宜禪師，是漢州人。年輕時出家為僧，就出峽前往依止瑯玡覺公（人名）。一句話忽然投機，所有的疑惑頓時消散。瑯玡覺公認可了他。沒過多久，就讓他分座說法。凈空居士郭功甫（人名），過門拜訪，與可宜禪師問道，關係很好。等到可宜禪師住持歸宗寺的時候，郭功甫擔任南昌尉，不久又擔任南康太守，因為可宜禪師沒有向他行禮而惱怒，就用事情來為難他。可宜禪師寫信寄給郭功甫說：『某（可宜禪師自稱）世間的緣分還有六年沒有了結，現在無奈被逼迫，想要託生到你家，希望你能夠關照。』於是就圓寂了。郭功甫得到信后，驚喜萬分。半夜裡，他的妻子在睡夢中，看見可宜禪師進入她的臥室，失聲說：『這裡不是和尚來的地方。』郭功甫搖醒她，問她看到了什麼，妻子回答了所見。郭功甫點亮燈，拿出信給她看，於是她就懷孕了。等到生下來，就取名叫宣老。一年後，記憶和問答都和以前一樣。等到三歲的時候，白雲端和尚（人名）到他家，郭功甫叫他出來相見。宣老望見白雲端和尚，就叫他師侄。白雲端和尚說：『與和尚您分別幾年了？』屈指一算，說四年了。白雲端和尚問：『在什麼地方分別的？』宣老說：『白蓮莊。』
【English Translation】 English version: Those who followed Chan Master Zhen mostly admired righteousness and learning. One day, Chan Master Zhen saw the official and tugged at his clothes, exposing his calves, and walked past him slowly. The official felt strange and asked him about it. Chan Master Zhen said, 'The corridors in front and the frames behind are all kudzu vines (metaphor for entanglements), I'm afraid they will trip you.' The official laughed loudly and said, 'Brother Zhen, you and I practice Chan together, why do you scold me as soon as you see me?' Chan Master Zhen looked at him carefully and said, 'Where did I scold you? I keep a mouth ready to scold the Buddhas and patriarchs, what does it have to do with you?' He was so unyielding. When he was about to pass away, he showed great suffering from illness, laying on a straw mat on the ground, tossing and turning without rest. Zhe (name, attendant) stood by, weeping and said, 'In your life, you scolded the Buddhas and reviled the patriarchs, why are you like this now?' Chan Master Zhen scolded him and said, 'Do you still have such a view?' Then he got up, sat in the lotus position, and ordered incense to be burned. He passed away as the smoke rose. Shan Gong returned to Qi Min (Fujian area). Chan Master Ciming had a prophecy of 'a steelyard weight falling into a well'. Since moving from Fenglin Temple to Zifu Temple, he became mediocre and unknown. Therefore, his words are rarely passed down to the world, what a pity.
Song Dynasty, Chan Master Xuan of Guizong in Jiangzhou (Haiyin)
Chan Master Keyi was from Hanzhou. He became a monk when he was young and went to rely on Jue Gong of Langya (name). One sentence suddenly clicked, and all doubts were immediately dispelled. Jue Gong of Langya approved of him. Before long, he was asked to share the seat and preach. Layman Jingkong Guo Gongfu (name) visited and asked Chan Master Keyi about the Dao, and they had a good relationship. When Chan Master Keyi became the abbot of Guizong Temple, Guo Gongfu was the magistrate of Nanchang, and soon became the governor of Nankang. He was angry because Chan Master Keyi did not pay him respects, so he made things difficult for him. Chan Master Keyi wrote a letter to Guo Gongfu saying, 'My (Chan Master Keyi referring to himself) worldly karma still has six years left to be fulfilled. Now I am helplessly forced, and I want to be reborn in your family, hoping that you can take care of me.' Then he passed away. Guo Gongfu was overjoyed when he received the letter. In the middle of the night, his wife saw Chan Master Keyi enter her bedroom in a dream and exclaimed, 'This is not a place for a monk to come.' Guo Gongfu shook her awake and asked her what she had seen. His wife answered what she had seen. Guo Gongfu lit the lamp and showed her the letter, and then she became pregnant. When the child was born, he was named Xuan Lao. After a year, his memory and questions were the same as before. When he was three years old, Monk Baiyun Duan (name) came to his house, and Guo Gongfu called him out to meet him. Xuan Lao called Monk Baiyun Duan 'Uncle-Master' as soon as he saw him. Monk Baiyun Duan said, 'How many years has it been since I parted with you, Reverend?' He counted on his fingers and said it had been four years. Monk Baiyun Duan asked, 'Where did we part?' Xuan Lao said, 'Bailian Village.'
端云。以何為驗。曰。爺爺媽媽。明日請和尚齋。適門外推車聲。端云。門外何聲。乃作推車勢。端曰。過後如何。曰平地一條溝。果六週。無疾而化。
超信。字海印。桂府人也。亦瑯玡之嗣。住蘇州定慧寺。倡道多年。望重一時。年八十餘。平日受朱防禦家供養。屢至其宅。一日朱問曰。和尚後世能來弟子家託生否。師微笑頷之。及歸寺得疾。數日而化。其日。朱家生一女子。圓照本禪師。時住瑞光。聞其事往訪之。方出月抱出。見而一笑。圓照喚云。海印。你錯了也。女子哭數聲化去。有百丈野狐頌。並老僧詩。盛為叢林傳誦。瑩仲溫。謂信為明眼宗匠云。
月華山琳公傳(云達附)
琳公。曲江都渚人。姓鄧氏。少學儒。能談王伯大略。已而學佛。誦經得度。以詩自雄。往來江淮間。博覽廣記。推為文章僧。徐而知非。一掃前習。參寶師于洞山。一見已心大器之。久之。遂付心印。因南還。結庵于舊山之白蓮。學者聞其名。自遠至者無算。州以眾狀請出世。師遁大洞中累月。眾求不已。得之黽勉從赴。自是縉紳緇素。途經江滸。無不艤舟造室。師高論自嘉。致人人有得而返。四方衲子。奔走于路。一言之下達心要。為人師者數十人。晚年避喧退居西堂。諸方因稱西堂琳公。寶林山為六祖道
【現代漢語翻譯】 現代漢語譯本 端云問：『以什麼為驗證？』答：『爺爺媽媽說明日要請和尚齋飯。』恰好門外傳來推車的聲音。端云問：『門外是什麼聲音？』那人就做了個推車的姿勢。端云問：『過後會怎麼樣？』答：『平地一條溝。』果然六週后，無疾而終。
超信，字海印，是桂府人，也是瑯玡的後代。住在蘇州定慧寺，提倡佛法多年，德高望重。八十多歲時，平日接受朱防禦家的供養，多次到他家。一天，朱防禦問：『和尚您以後能來我家投胎嗎？』超信禪師微笑點頭。等到回寺后得了疾病，幾天後就圓寂了。當天，朱家生了一個女兒。圓照本禪師當時住在瑞光寺，聽說了這件事就去拜訪。孩子剛滿月被抱出來，圓照禪師看到她就笑了，喊道：『海印，你錯了啊！』女子哭了幾聲就去世了。有百丈野狐頌，以及老僧的詩，在叢林中廣為傳誦。瑩仲溫說超信是明眼的宗匠。
月華山琳公傳（云達附）
琳公，是曲江都渚人，姓鄧。年輕時學習儒學，能談論王道霸業的大略。後來學習佛法，誦經得度。以詩歌自豪，往來於江淮之間，博覽群書，被推為文章僧。之後認識到以前的錯誤，一掃之前的習氣，參拜洞山的寶師，寶師一見就認為他是可造之材，很久之後，就傳授了心印。於是琳公南還，在舊山的白蓮結庵。學人聽到他的名聲，從遠方趕來的數不勝數。州官因為人太多而請他出世弘法。琳公躲到大洞中幾個月。眾人苦苦哀求，才勉強答應前往。從此，士紳和僧人，路過江邊，沒有不靠岸拜訪他的。琳公高談闊論，使人人都有所得而歸。四方僧人，奔走于路上，一句話就能使人明白心要。成為人師的就有幾十人。晚年爲了避開喧囂，退居西堂。各方因此稱他為西堂琳公。寶林山是六祖（六祖慧能 Huineng, the Sixth Patriarch of Chan Buddhism）的道場。
【English Translation】 English version Duan Yun asked, 'What is the proof?' The answer was, 'Grandpa and Grandma said they will invite monks for a vegetarian meal tomorrow.' Just then, the sound of a cart came from outside the door. Duan Yun asked, 'What is that sound outside the door?' The person then made a gesture of pushing a cart. Duan Yun asked, 'What will happen afterward?' The answer was, 'A ditch on flat ground.' Indeed, after six weeks, he passed away without illness.
Chao Xin (Chaoxin), styled Haiyin, was a native of Gui Prefecture and a descendant of Langye. He resided at Dinghui Temple in Suzhou, where he advocated the Dharma for many years and was highly respected. In his eighties, he regularly received offerings from the family of Zhu, the Defender, and often visited their home. One day, Zhu asked, 'Venerable Monk, can you be reborn into my family in the future?' The Master smiled and nodded. After returning to the temple, he fell ill and passed away a few days later. On that day, a daughter was born to the Zhu family. Zen Master Yuanzhao Ben, who was residing at Ruiguang Temple at the time, heard of this and went to visit. The child, just a month old, was brought out. Yuanzhao smiled upon seeing her and called out, 'Haiyin, you've made a mistake!' The girl cried several times and then passed away. There is the 'Wild Fox Koan of Baizhang' and poems by the old monk, widely recited in the monastic community. Ying Zhongwen said that Xin was a clear-eyed master.
Biography of Lin of Yuehua Mountain (with Yun Da appended)
Master Lin, from Duzhu in Qujiang, was surnamed Deng. In his youth, he studied Confucianism and could discuss the grand strategies of kings and hegemons. Later, he studied Buddhism and was ordained after reciting scriptures. He prided himself on his poetry and traveled between the Jiang and Huai regions, reading widely and being regarded as a literary monk. Later, realizing his past errors, he swept away his previous habits and visited Master Bao at Dongshan. Master Bao recognized his great potential at first sight and, after a long time, transmitted the mind-seal to him. Thereupon, Master Lin returned south and built a hermitage at Bailian on his old mountain. Scholars, hearing of his name, came from afar in countless numbers. The local official, due to the large crowds, requested him to come forth and propagate the Dharma. Master Lin hid in a large cave for several months. The people pleaded incessantly, and he reluctantly agreed to go. From then on, gentry and monks, passing by the riverbank, would invariably moor their boats and visit his dwelling. Master Lin's lofty discourses were appreciated, and everyone returned with something gained. Monks from all directions hurried on the road, and a single word from him could enable people to understand the essence of the mind. Dozens of people became teachers themselves. In his later years, to avoid the noise and bustle, he retired to the West Hall. Therefore, he was known in all quarters as Master Lin of the West Hall. Baolin Mountain is the site of the Sixth Patriarch's (六祖慧能 Huineng, the Sixth Patriarch of Chan Buddhism) Way.
場。詔擇名德。錫殊名命服以居之。漕臺以為舉。固辭不行。乃即庵自甓壽藏曰。吾歸骨於此矣。地舊為月華山招提朗弘法處也。朗歿眾散。寺亦隨廢。至師復大興。僉謂後身。余襄公靖銘其藏曰。湛然性相本無為。涉于形器有持隳。他年幻質此于歸。嘗言無佛良遣有知。云達。桂州陽朔人。嘗曰。生本無物。何有本鄉。悟在於心。豈須戲論。南遊洞山。寶禪師授以大乘之要。竟不出世。隱於羅浮山之黃龍洞。自得而已。
福昌信公傳
知信。生福州閩縣蕭氏。蕭氏以捕魚為業。兒時隨父漁于江。所得輒棄之。且觸事疏通無憂恚。疑懼撫會而言。或非人意所及。年十二去家。持頭陀行甚苦。山行遇虎。祝之曰。使我得披如來衣。作世間眼者。當不害我。虎妥尾而去。年二十有六。以誦經應格。得僧服。平居與眾勞侶。共一手作。所游非一師。所行非一行。最後入夾山遵之室。師資相合。如石投水。莫之逆也。師之接人。不為驚濤險崖關鎖閉距。然非相應者。終不得其門而入。在夾山。任直歲典座餘十年。蓻杉松滿山。水陸不耕者皆為田。住禪昌寺二十一年。其初草衣木食。寢食破屋數間。未幾。廣廈不知寒暑。齋供數百人。師隨事莊嚴。不懈如一日。或勸師。安用苦色身。以狥事緣。宴居養道可矣。師曰
【現代漢語翻譯】 現代漢語譯本 場。朝廷下詔選擇有德行的人，賜予特殊的稱號和官服讓他們居住在這裡。漕臺認為這是個舉薦的機會，但被他堅決推辭了。於是就在庵里自己用磚砌了壽藏，說：『我就要歸葬在這裡了。』這地方以前是月華山招提朗弘揚佛法的地方。朗去世后，僧眾離散，寺廟也隨之荒廢。到他（指知信）重新大興寺廟，大家都認為他是朗的後身。余襄公靖在他的墓碑上題寫道：『湛然的自性本來就是無為的，一旦涉及形體和器物就會有執著和毀壞。他年幻化的身體最終歸於此地，曾說過沒有佛，是爲了更好地放下有知。』 云達，桂州陽朔人。他曾說：『生來本就一無所有，哪裡有什麼故鄉可言？』領悟在於內心，何須多費口舌？他南遊洞山，寶禪師傳授給他大乘的要義，但他最終沒有出世，隱居在羅浮山的黃龍洞，自得其樂。 福昌信公傳 知信，出生于福州閩縣蕭氏。蕭氏以捕魚為業。他小時候跟隨父親在江上打魚，捕到的魚總是放掉。而且他遇事通達，沒有憂愁和怨恨，對於疑慮和恐懼的事情，總是安撫勸解，說出的話常常超出常人的意料。十二歲時離家，堅持頭陀的苦行。一次在山中行走遇到老虎，他向老虎祝願說：『如果我能披上如來的袈裟，成為世間的眼睛，就不應該傷害我。』老虎便搖著尾巴離開了。二十六歲時，因為誦經符合要求，得到了僧人的服裝。平時和大家一起勞動，親手勞作。他所參訪的老師不止一位，所修行的法門也不止一種。最後進入夾山遵的門下，師徒之間非常契合，就像石頭投入水中，沒有阻礙。夾山遵接引人，不設定驚濤駭浪般的險阻和關卡，但如果不是相應的人，最終也無法入門。他在夾山擔任直歲和典座十多年，種植的杉樹和松樹遍佈山野，把不適合耕種的水陸之地都開墾成了田地。他住在禪昌寺二十一年，最初穿著粗布衣，吃粗糙的食物，住在破舊的幾間房屋裡。沒過多久，就住進了寬敞的房屋，不再受寒暑侵擾，齋飯供養數百人。他無論做什麼事情都非常認真，始終如一。有人勸他說：『何必這樣苦待自己的身體，去應付這些俗事呢？安安靜靜地休養身心，修養道行就可以了。』他回答說：
【English Translation】 English version Chang. An imperial edict was issued to select virtuous individuals, bestowing upon them special titles and official garments to reside here. The Caotai (transport commissioner) saw this as an opportunity for recommendation, but he firmly declined. Thereupon, he built his own longevity tomb in the hermitage, saying, 'I shall be buried here.' This place was formerly the site where Yuehua Mountain Zhaoti Lang propagated the Dharma. After Lang's death, the monks dispersed, and the temple fell into disrepair. When he (referring to Zhixin) greatly revived the temple, everyone believed he was Lang's reincarnation. Yu Xianggong Jing inscribed on his tombstone: 'The pure nature is originally non-action, but when it involves form and objects, there will be attachment and destruction. In the future, the illusory body will eventually return here, having said that there is no Buddha, in order to better let go of knowledge.' Yunda, a native of Yangshuo, Guizhou. He once said, 'Originally, there is nothing at birth, so where is there a hometown to speak of?' Enlightenment lies within the heart, so why bother with idle talk? He traveled south to Dongshan, where Chan Master Bao imparted to him the essentials of Mahayana, but he ultimately did not enter the world, living in seclusion in Huanglong Cave of Mount Luofu, content with himself. Biography of Xin Gong of Fuchang Zhixin was born in the Xiao family of Min County, Fuzhou. The Xiao family made a living by fishing. As a child, he followed his father fishing on the river, and he always released the fish he caught. Moreover, he was understanding in all matters, without worry or resentment. Regarding matters of doubt and fear, he always comforted and advised, and his words often exceeded people's expectations. At the age of twelve, he left home and adhered to the ascetic practices of a wandering monk. Once, while walking in the mountains, he encountered a tiger. He prayed to the tiger, saying, 'If I am to wear the robe of the Tathagata and become the eye of the world, you should not harm me.' The tiger then wagged its tail and left. At the age of twenty-six, he obtained monastic robes because his recitation of scriptures met the requirements. He usually worked with everyone, doing manual labor. He visited more than one teacher and practiced more than one Dharma. Finally, he entered the gate of Jiashan Zun, and the relationship between teacher and disciple was very harmonious, like a stone thrown into water, without obstruction. Jiashan Zun received people without setting up dangerous obstacles and barriers, but if they were not the right people, they would not be able to enter. He served as the director and administrator in Jiashan for more than ten years, planting cedar and pine trees all over the mountains, and reclaiming the water and land unsuitable for cultivation into fields. He lived in Chanchang Temple for twenty-one years, initially wearing coarse cloth and eating rough food, living in dilapidated rooms. Before long, he lived in spacious houses, no longer affected by the cold and heat, and provided meals for hundreds of people. He was very serious in everything he did, always the same. Someone advised him, 'Why bother to treat your body so harshly, to deal with these worldly affairs? It is better to rest and cultivate your mind and practice the Way.' He replied,
。一切賢聖。出生入死。成就無邊眾生。行愿不滿。不名滿足菩提。我何人也。為之益力。元祐三年閏十二月示疾。問日早晚。曰。午矣。起坐而逝。五十九歲也。葬于福昌善禪師之左。有語錄。黃山谷。書其後行之。
法秀(小秀附)
法秀。秦州隴城人。生辛氏。其母夢老僧求托宿。曰吾麥積山僧也。覺而有娠。先是麥積山有僧。忘其名。日誦法華經。與應干寺魯和尚者善。嘗欲從魯遊方。魯老之既去緒。語曰。他日當尋我。竹鋪坡前。鐵強嶺下。俄有兒生其所。魯聞之往觀焉。兒為一笑。三歲愿隨魯歸。遂冒魯姓。十九通經為大僧。天骨峻拔。軒昂萬僧中。凜然如畫。講大經。章分句析。旁穿直貫。機鋒不可觸。聲著京洛。倚圭峰鈔以詮量眾義。然恨圭峰學禪。唯敬北京元華嚴。然恨元非講。曰教盡佛意。則如元公者。不應非教。禪非佛意。則如圭峰者。不應學禪。然吾不信世尊教外。別以法私大迦葉。乃罷講南遊。謂同學曰。吾將窮其窟穴。摟取其種類抹殺之。以報佛恩乃已耳。初至隨州護國。讀凈果禪師碑。始疑之。然猶怫然不平。及至無為謁懷禪師。見其貌寒危坐。涕垂沾衣。頗易之。懷因收涕問。座主講何經。對曰。華嚴。又問。華嚴以何為宗。曰。法界為宗。曰。法界以何為宗。曰。心
【現代漢語翻譯】 現代漢語譯本：一切賢聖，從生死中出生入死，成就無量無邊的眾生，但如果行愿沒有圓滿，就不能稱為圓滿菩提。我又是何人呢？只能盡力幫助。元祐三年閏十二月，他示現疾病，問時間早晚，回答說：『中午了。』於是起身坐著圓寂，享年五十九歲，葬在福昌善禪師的左側。有語錄傳世，由黃山谷書寫后流傳。
法秀（小秀附）：
法秀，秦州隴城人，辛氏所生。他的母親夢見一位老僧請求借宿，說：『我是麥積山僧人。』醒來后就懷孕了。此前，麥積山有位僧人（忘記了他的名字），每天誦讀《法華經》，與應干寺的魯和尚交好。他曾想跟隨魯和尚遊方，魯和尚年老，臨行前說：『將來你應當在竹鋪坡前、鐵強嶺下尋找我。』不久，法秀就出生在那個地方。魯和尚聽說后前去觀看，嬰兒對他一笑。三歲時，法秀就願意跟隨魯和尚回去，於是就冒姓魯。十九歲時通曉經義，成為大僧。他天資聰穎，氣宇軒昂，在眾多僧人中，凜然如畫。他講解大經，章節分明，句句剖析，旁通直貫，機鋒銳利不可觸碰，聲名遠播京洛。他依靠圭峰的註解來詮釋眾義。然而，他遺憾圭峰學禪，只敬重北京元華嚴。又遺憾元華嚴不講經，他說：『如果教義窮盡了佛的本意，那麼像元華嚴這樣的人，就不應該反對講經；如果禪不是佛的本意，那麼像圭峰這樣的人，就不應該學禪。』然而，我不相信世尊在教義之外，還私下將法傳給大迦葉。』於是停止講經，南遊。他對同學說：『我將窮盡禪宗的窟穴，將其種類全部抓取並抹殺，以此來報答佛恩。』最初到達隨州護國寺，讀了凈果禪師的碑文，開始有所懷疑。然而，仍然憤憤不平。等到到達無為，拜見懷禪師，見他面容清寒，危坐不動，眼淚沾濕衣襟，頗為輕視。懷禪師用袖子擦乾眼淚，問道：『座主講什麼經？』回答說：『《華嚴經》。』又問：『《華嚴經》以什麼為宗？』回答說：『以法界為宗。』又問：『法界以什麼為宗？』回答說：『心。』
【English Translation】 English version: All sages and saints, born into and departing from life and death, accomplish boundless sentient beings. If their vows and practices are not fulfilled, they cannot be called complete Bodhi. Who am I? I can only do my best to help. In the intercalary twelfth month of the third year of Yuan You, he showed signs of illness and asked what time it was. He was told, 'It is noon.' Then he rose, sat up, and passed away, at the age of fifty-nine. He was buried to the left of Zen Master Shan of Fuchang. His recorded sayings are extant, written by Huang Shangu and circulated.
Fa Xiu (with Xiao Xiu attached):
Fa Xiu was a native of Longcheng in Qin Prefecture, born to the Xin family. His mother dreamed of an old monk asking for lodging, saying, 'I am a monk from Maiji Mountain.' She awoke and was pregnant. Previously, there was a monk at Maiji Mountain (his name is forgotten) who recited the Lotus Sutra daily and was friendly with the monk Lu of Yinggan Temple. He once wanted to travel with Lu, but Lu was old and said before his departure, 'In the future, you should look for me in front of Zhupu Slope, below Tieqiang Ridge.' Soon after, Fa Xiu was born in that place. Lu heard of it and went to see him, and the baby smiled at him. At the age of three, Fa Xiu wished to return with Lu, so he took Lu's surname. At nineteen, he was well-versed in the scriptures and became a senior monk. His natural talent was outstanding, and his appearance was imposing among the many monks, dignified as a painting. He lectured on the great sutras, analyzing chapters and verses clearly, penetrating directly and indirectly, his sharp wit unassailable, and his reputation spread throughout the capital. He relied on Guifeng's commentaries to interpret the meanings of the scriptures. However, he regretted that Guifeng studied Chan and only respected Yuan Huayan of Beijing. He also regretted that Yuan Huayan did not lecture, saying, 'If the teachings exhaust the Buddha's meaning, then someone like Yuan Huayan should not oppose lecturing; if Chan is not the Buddha's meaning, then someone like Guifeng should not study Chan.' However, I do not believe that the World-Honored One secretly transmitted the Dharma to Mahakasyapa outside of the teachings.' So he stopped lecturing and traveled south. He said to his fellow students, 'I will exhaust the dens of Chan, seize all its kinds and obliterate them, in order to repay the Buddha's kindness.' Initially, he arrived at Huguo Temple in Suizhou and read the inscription of Zen Master Jingguo, and began to have doubts. However, he was still indignant. When he arrived at Wuwei and visited Zen Master Huai, he saw his cold face, sitting upright, tears wetting his clothes, and he somewhat despised him. Zen Master Huai wiped away his tears and asked, 'What sutra does the abbot lecture on?' He replied, 'The Avatamsaka Sutra.' He asked again, 'What is the principle of the Avatamsaka Sutra?' He replied, 'The Dharmadhatu is the principle.' He asked again, 'What is the principle of the Dharmadhatu?' He replied, 'The mind.'
為宗。又問。心以何為宗。師不能對。懷曰。毫釐有差。天地懸隔。師退自失悚然。乃敬服愿留。日夕受法。懷公自池入吳。師皆從之十年。初開法于淮四面山。杖笠之外。包具而已。衲子追逐。不厭飢寒。師哀祖道不振。叢林凋落。慨然以身任之。移住棲賢有年。蔣山元公歿。舒王以禮致師嗣其席。師至山。王先後謁。而師方理叢林事。不時見。王。以為慢己。遂不合。棄去。住真州長蘆。眾千人。有全椒長老至登座。眾目笑之。無出問者。於是。師出拜趨問。如何是法秀自己。全椒笑曰。秀鐵面。乃不識自己乎。師曰。當局者迷。然一眾服其荷法心也。冀國大長公主。造法雲寺。仍詔師為開山。神宗皇帝。遣中使降香並磨衲。仍傳聖語。表朕親至之禮。士大夫。日夕問道。時司馬溫公。方登庸。以吾法太盛。方經營之。師曰。相公聰明。人類英傑。非因佛法不能爾。遽妄願力乎。溫公不以介意。元祐五年八月臥疾。詔翰林醫官視之。請候脈。師仰視曰。汝何為者也。吾有疾當死耳。求活之。是以生為可戀也。平生之死夢。三者無所揀。揮去之。呼侍者。更衣安坐。說偈三句而化。閱世六十有四。坐四十五夏。李公麟伯時。工畫馬。不減韓幹。師呵之曰。汝士大夫。以畫名。矧又畫馬。期人夸以為得妙。入馬腹中亦
【現代漢語翻譯】 為宗。又問：『心以何為宗？』師不能對。懷曰：『毫釐有差，天地懸隔。』師退自失悚然，乃敬服愿留，日夕受法。懷公（馬祖道一的弟子）自池入吳，師皆從之十年。初開法于淮四面山，杖笠之外，包具而已。衲子追逐，不厭飢寒。師哀祖道不振，叢林凋落，慨然以身任之。移住棲賢有年。蔣山元公歿，舒王以禮致師嗣其席。師至山，王先後謁，而師方理叢林事，不時見。王以為慢己，遂不合，棄去，住真州長蘆，眾千人。有全椒長老至登座，眾目笑之，無出問者。於是，師出拜趨問：『如何是法秀自己？』全椒笑曰：『秀鐵面，乃不識自己乎？』師曰：『當局者迷。』然一眾服其荷法心也。冀國大長公主造法雲寺，仍詔師為開山。神宗皇帝遣中使降香並磨衲，仍傳聖語，表朕親至之禮。士大夫日夕問道。時司馬溫公（司馬光）方登庸，以吾法太盛，方經營之。師曰：『相公聰明，人類英傑，非因佛法不能爾，遽妄願力乎？』溫公不以介意。元祐五年八月臥疾，詔翰林醫官視之。請候脈，師仰視曰：『汝何為者也？吾有疾當死耳，求活之，是以生為可戀也。平生之死夢，三者無所揀。』揮去之。呼侍者，更衣安坐，說偈三句而化。閱世六十有四，坐四十五夏。李公麟伯時工畫馬，不減韓幹。師呵之曰：『汝士大夫，以畫名，矧又畫馬，期人夸以為得妙，入馬腹中亦。』 以什麼為宗旨。又問：『心以什麼為宗旨？』這位禪師回答不上來。懷禪師說：『哪怕只有一絲一毫的偏差，結果也會像天地一樣遙遠。』這位禪師聽後感到慚愧和害怕，於是恭敬地表示願意留下，日夜向懷禪師學習佛法。懷禪師從池州前往吳地，這位禪師都跟隨了他十年。他最初在淮地的四面山開創道場，除了手杖和斗笠之外，只有簡單的行囊。僧人們追隨他，不畏懼飢餓和寒冷。這位禪師哀嘆佛法衰落，寺廟凋敝，於是慨然以自身為責任，承擔起復興佛法的重任。後來他移居到棲賢寺多年。蔣山的元公去世后，舒王以禮節邀請這位禪師來繼承他的位置。禪師到達蔣山後，舒王先後去拜見他，但禪師正忙於處理寺廟事務，沒有及時接見。舒王認為禪師怠慢自己，於是兩人不合，禪師便離開了蔣山，前往真州的常蘆寺居住，那裡聚集了上千人。有位全椒長老來到寺里升座說法，眾人都在暗地裡嘲笑他，沒有人出來提問。於是，這位禪師走出來，行禮並上前問道：『什麼是法秀（禪師自己的法號）的本來面目？』全椒長老笑著說：『你法秀臉皮這麼厚，竟然不認識自己嗎？』禪師說：『當局者迷。』然而，大家都佩服他弘揚佛法的決心。冀國大長公主建造了法雲寺，並下詔請這位禪師去開山。神宗皇帝派遣太監送來香和袈裟，並傳達聖旨，表示皇帝親自駕臨的禮遇。士大夫們日夜向禪師請教佛法。當時司馬溫公（司馬光）剛剛被重用，因為佛教過於興盛，正想方設法加以限制。禪師說：『司馬相公聰明，是人中的英傑，如果不是因為佛法的薰陶，恐怕也難以達到這樣的成就，難道能輕易地用妄念來達到目的嗎？』司馬光沒有把他的話放在心上。元祐五年八月，禪師臥病不起，皇帝下詔讓翰林醫官前去診視。醫官請求為禪師診脈，禪師仰頭看著他說：『你是做什麼的？我得了病，註定要死了，如果想要活下去，那就是貪戀生命了。平生所經歷的死亡和夢境，這三者對我來說沒有什麼區別。』說完，他揮手示意醫官離開。然後，他叫來侍者，更換衣服，安然端坐，說了三句偈語后圓寂。享年六十四歲，坐禪四十五個夏天。李公麟伯時擅長畫馬，畫技不亞於韓幹。禪師呵斥他說：『你身為士大夫，卻以畫技聞名，更何況是畫馬，希望別人誇獎你畫得好，將來恐怕要墮入馬腹之中了。』
【English Translation】 As the principle.' He further asked, 'What does the mind take as its principle?' The master could not answer. Huai (referring to Mazu Daoyi's disciple) said, 'A difference of a hair's breadth leads to a separation as vast as heaven and earth.' The master retreated, feeling lost and fearful. He then respectfully expressed his willingness to stay and learn the Dharma day and night. When Huai (Mazu Daoyi's disciple) went from Chi to Wu, the master followed him for ten years. He first established a Dharma center at the Four Faces Mountain in Huai, with only a staff and a hat, and simple belongings. Monks followed him, enduring hunger and cold without complaint. The master lamented the decline of the ancestral way and the decay of monasteries, and resolutely took it upon himself to revive it. He moved to Qixian Monastery for many years. After the death of Yuan Gong of Jiangshan, Prince Shu respectfully invited the master to succeed him. When the master arrived at the mountain, the prince visited him several times, but the master was busy managing the monastery affairs and did not see him promptly. The prince thought he was being slighted, so they disagreed, and the master left. He resided at Changlu in Zhenzhou, where there were a thousand people. When an elder from Quanjiao arrived to ascend the Dharma seat, the crowd secretly laughed at him, and no one came forward to ask questions. Thereupon, the master came forward, bowed, and asked, 'What is F秀 (the master's Dharma name) himself?' The Quanjiao elder laughed and said, 'You, 秀, have an iron face, yet you do not recognize yourself?' The master said, 'The one involved is deluded.' Nevertheless, the assembly admired his determination to uphold the Dharma. The Grand Princess of Ji State built Fayun Monastery and ordered the master to be the founding abbot. Emperor Shenzong sent a eunuch to offer incense and a monk's robe, and conveyed the imperial words, expressing the respect of the emperor's personal visit. Scholars and officials asked about the Dharma day and night. At that time, Sima Wengong (Sima Guang) was being promoted, and because our Dharma was too prosperous, he was trying to suppress it. The master said, 'Chancellor Sima is intelligent, a hero among men. If not for the influence of the Buddha Dharma, he could not have achieved this. How can he rashly rely on wishful thinking?' Wengong did not take it to heart. In the eighth month of the fifth year of Yuanyou, he fell ill and was bedridden. The emperor ordered a court physician from the Hanlin Academy to examine him. The physician asked to take his pulse, but the master looked up and said, 'What are you doing? I am sick and will die. Seeking to live is to be attached to life. The deaths and dreams of my life, these three are no different to me.' He waved him away. He called his attendant, changed his clothes, sat peacefully, and passed away after reciting three lines of verse. He lived for sixty-four years and sat in meditation for forty-five summers. Li Gonglin Boshi was skilled at painting horses, no less than Han Gan. The master scolded him, saying, 'You are a scholar-official, yet you are famous for your painting skills, especially painting horses, hoping that people will praise your skill. In the future, you will probably be reborn in the belly of a horse.'
足懼。伯時由是絕筆。師勸畫觀音像。以贖其過。黃魯直作艷語。人爭傳之。師呵之曰。翰墨之妙。甘施於此乎。魯直笑曰。又當置我馬腹中邪。師曰。汝以艷語。動天下人淫心。不止馬腹。正恐生泥犁中耳。駙馬都尉王詵晉卿候師。師方饌客。晉卿為掃墨竹于西軒。以遲之。師來。未及揖。顧見不懌。晉卿去。即漫之。
懷秀者。與師同依懷公最久。俱稱飽參。有時名。故叢林稱為小秀。蓋以師為大秀也。小秀聞南禪師三關語。欲往見之。師曰。吾不疑矣。小秀乃獨行。久而有契證。因嗣南公。聞師住棲賢。寄以偈曰。七百高僧戰法場。盧公一偈盡歸降。無人截斷黃梅路。剛被迢迢過九江。師笑而置之。小秀。弋陽應氏子。家世業儒。出世大溈。唱黃龍之道。有三關頌。盛為叢林傳云。
圓照本禪師傳
宗本。常州管氏子。性質少緣飾。貌豐碩。言無枝葉。年十九。師事蘇州承天永安道升禪師。弊衣垢面。操井臼典炊㸑。以供大眾。夜則入室參。道升勞之。對曰。若舍一法。不名滿足菩提。實欲此生身證。其敢言勞。升陰奇之。又十年剃髮受具。服勤三年。乃辭升遊方。初至池州。謁懷禪師。言下契悟。眾未有知者。嘗為侍者。喜寢。鼻息齁齁。聞者厭之。言於懷。懷笑曰。此子吾家精進幢也。
【現代漢語翻譯】 現代漢語譯本： 伯時（人名）因此停止作畫。圓照本禪師勸他畫觀音像，以此來贖罪。黃魯直（人名）寫了艷詞，人們爭相傳抄。圓照本禪師呵斥他說：『精妙的翰墨，怎麼能用在這種地方呢？』黃魯直笑著說：『難道又要把我放到馬肚子里嗎？』圓照本禪師說：『你用艷詞，動搖天下人的淫心，不止是馬肚子，恐怕要生在地獄中啊。』駙馬都尉王詵（人名）晉卿（字）拜訪圓照本禪師，圓照本禪師正在招待客人。王晉卿在西軒畫墨竹，以此等待圓照本禪師。圓照本禪師來了，還沒來得及作揖，看到畫就不高興。王晉卿離開后，圓照本禪師就塗抹了那幅畫。
懷秀（人名）和圓照本禪師一起跟隨懷公（人名）最久，都被稱為『飽參』（深入參禪）。懷秀有時名聲，所以叢林中稱他為小秀，這是因為有圓照本禪師這位大秀。小秀聽說了南禪師（人名）的三關語，想要去拜見他。圓照本禪師說：『我不再懷疑了。』小秀於是獨自前往，很久之後有了契合的證悟，因此繼承了南禪師的衣缽。聽說圓照本禪師住在棲賢寺，寄了一首偈頌說：『七百高僧戰法場，盧公（指六祖慧能）一偈盡歸降。無人截斷黃梅路，剛被迢迢過九江。』圓照本禪師笑著把偈頌放在一邊。小秀，弋陽（地名）應氏之子，家世代以儒學為業，出家于大溈山（地名），宣揚黃龍宗（佛教宗派）的道法，有三關頌，在叢林中廣為流傳。
圓照本禪師傳
宗本（人名），常州（地名）管氏之子，天性少有虛飾，容貌豐滿碩大，說話沒有多餘的枝節。十九歲時，師事蘇州（地名）承天永安寺（地名）的道升禪師（人名），穿著破舊的衣服，臉上沾滿污垢，操持打水、舂米、燒火做飯等事務，以此來供養大眾。晚上就進入禪房參禪。道升禪師憐惜他，他說：『如果捨棄一法，就不能稱為滿足菩提（覺悟）。我實在想在此生親身證悟，怎麼敢說勞累呢？』道升禪師暗中感到驚奇。又過了十年，剃髮受戒，服侍三年，於是告別道升禪師去遊歷四方。最初到達池州（地名），拜見懷禪師（人名），在言語間契合領悟。眾人沒有知道的。曾經擔任侍者，喜歡睡覺，鼻息聲很大，聽到的人厭惡他，告訴了懷禪師。懷禪師笑著說：『這個孩子是我們家的精進幢（比喻精進修行的人）啊。』
【English Translation】 English version: Bo Shi (person's name) stopped painting because of this. Yuanzhao Ben Chanshi (person's name) advised him to paint Guanyin (Avalokiteśvara) images to atone for his sins. Huang Luzhi (person's name) wrote lewd lyrics, and people scrambled to copy them. Yuanzhao Ben Chanshi scolded him, saying, 'How can the wonders of calligraphy and painting be used in such a place?' Huang Luzhi smiled and said, 'Are you going to put me in a horse's belly again?' Yuanzhao Ben Chanshi said, 'You use lewd lyrics to stir up lust in the hearts of people all over the world. It's not just a horse's belly; I'm afraid you'll be born in hell.' The Prince Consort Wang Shen (person's name), whose courtesy name was Jinqing, visited Yuanzhao Ben Chanshi, who was entertaining guests. Wang Jinqing painted ink bamboo in the west pavilion to wait for Yuanzhao Ben Chanshi. When Yuanzhao Ben Chanshi arrived, before he could even bow, he saw the painting and was displeased. After Wang Jinqing left, Yuanzhao Ben Chanshi smeared the painting.
Huai Xiu (person's name) and Yuanzhao Ben Chanshi had followed Huai Gong (person's name) the longest and were both called 'Bao Can' (deeply engaged in Chan practice). Huai Xiu sometimes had a reputation, so the Sangha called him Little Xiu, because there was Yuanzhao Ben Chanshi, the Great Xiu. Little Xiu heard about Nanchanshi's (person's name) Three Barriers and wanted to visit him. Yuanzhao Ben Chanshi said, 'I no longer doubt it.' So Little Xiu went alone, and after a long time, he had a corresponding realization and thus inherited Nanchanshi's mantle. Hearing that Yuanzhao Ben Chanshi was living at Qixian Temple, he sent a verse saying, 'Seven hundred monks fought in the Dharma field, Lu Gong's (referring to the Sixth Patriarch Huineng) verse made them all surrender. No one cut off the Huangmei Road, just to be far away across the Jiujiang River.' Yuanzhao Ben Chanshi smiled and put the verse aside. Little Xiu, the son of the Ying family of Yiyang (place name), whose family had been engaged in Confucianism for generations, left home at Dawei Mountain (place name), promoted the Dharma of the Huanglong School (Buddhist sect), and had Three Barriers verses that were widely circulated in the Sangha.
Biography of Yuanzhao Ben Chanshi
Zongben (person's name), the son of the Guan family of Changzhou (place name), was naturally unadorned, with a plump appearance and spoke without unnecessary details. At the age of nineteen, he served Daosheng Chanshi (person's name) of Chengtian Yongan Temple (place name) in Suzhou (place name), wearing ragged clothes and a dirty face, handling tasks such as fetching water, milling rice, and cooking to support the Sangha. At night, he would enter the meditation room to practice Chan. Daosheng Chanshi pitied him, and he said, 'If I abandon a single Dharma, I cannot be called fulfilling Bodhi (enlightenment). I really want to personally realize it in this life, how dare I say I am tired?' Daosheng Chanshi secretly marveled at him. After another ten years, he shaved his head and received the precepts, served for three years, and then bid farewell to Daosheng Chanshi to travel around. He first arrived in Chizhou (place name) and visited Huai Chanshi (person's name), where he had a corresponding realization in his words. No one knew about it. He once served as an attendant and liked to sleep, snoring loudly, which those who heard it disliked, and they told Huai Chanshi. Huai Chanshi smiled and said, 'This child is our family's banner of diligence (a metaphor for a person who diligently practices).'
汝輩。他日當依賴之。無多談。眾乃驚。及懷公徙住越之天衣。常之薦福。皆從之。治平初。懷公退居吳江之壽聖。部使者李公復圭。過懷公。夜語曰。瑞光法席虛。愿得有道衲子主之。懷指本曰。無逾此道人耳。既至瑞光。眾大集至五百人。杭州太守陳公襄。以凈慈懇請之曰。借師三年。為此邦植福。不敢久占。學者倍于瑞光。既而蘇人。以萬壽龍華二剎。請擇居之。迎者千餘人。曰始借我師三年。今九載矣。欲奪以歸。杭守使縣尉。持卒徒護之。不得奪。元豐五年。以道場付其門人善本。而居瑞峰庵。蘇人聞之。謀奪之益急。懼力不勝。未敢發也。時待制曾公孝序。適在蘇。蓋嘗問道于師者。因謁之庵中。具舟江津。既辭去。師送之登舟。語笑中載而歸。以慰蘇人之思。於是。歸師穹窿山福臻院。時年六十三矣。未幾。神宗皇帝。辟相國寺六十四院。為八禪二律。驛召師主慧林。既至。召對延和殿。山呼罷。登殿賜坐。即就坐。盤足跏趺。侍衛驚相顧。師自若也。上問受業何寺。對曰。承天永安。茶至。舉盞長吸。又蕩撼之。上喜其真。喻曰。禪宗方興。宜善開導。既退。上目送之。謂左右曰。真福慧僧也。及上元日。車駕幸相國止師。眾無出迎。師奉承睿獎。闡揚佛事。都邑四方人以大信。神宗登遐。召師入福
【現代漢語翻譯】 汝輩（你們）。他日當依賴之。無多談。眾乃驚。及懷公（僧人法號）徙住越（地名，今浙江紹興）之天衣（寺廟名）。常之薦福（寺廟名）。皆從之。治平（北宋年號）初。懷公退居吳江（地名，今江蘇蘇州吳江區）之壽聖（寺廟名）。部使者李公復圭（人名）。過懷公。夜語曰。瑞光（寺廟名）法席虛。愿得有道衲子（僧人）主之。懷指本（僧人法號）曰。無逾此道人耳。既至瑞光。眾大集至五百人。杭州太守陳公襄（人名）。以凈慈（寺廟名）懇請之曰。『借師三年。為此邦植福。不敢久占。』學者倍于瑞光。既而蘇人（蘇州人）。以萬壽龍華二剎（兩座寺廟名）。請擇居之。迎者千餘人。曰『始借我師三年。今九載矣。欲奪以歸。』杭守（杭州太守）使縣尉。持卒徒護之。不得奪。元豐（北宋年號）五年。以道場付其門人善本（僧人法號）。而居瑞峰庵（寺廟名）。蘇人聞之。謀奪之益急。懼力不勝。未敢發也。時待制曾公孝序（人名）。適在蘇。蓋嘗問道于師者。因謁之庵中。具舟江津。既辭去。師送之登舟。語笑中載而歸。以慰蘇人之思。於是。歸師穹窿山（山名）福臻院（寺廟名）。時年六十三矣。未幾。神宗皇帝（皇帝名）。辟相國寺（寺廟名）六十四院。為八禪二律。驛召師主慧林（寺廟名）。既至。召對延和殿（宮殿名）。山呼罷。登殿賜坐。即就坐。盤足跏趺（佛教坐姿）。侍衛驚相顧。師自若也。上問受業何寺。對曰。承天永安（寺廟名）。茶至。舉盞長吸。又蕩撼之。上喜其真。喻曰。『禪宗方興。宜善開導。』既退。上目送之。謂左右曰。『真福慧僧也。』及上元日。車駕幸相國止師。眾無出迎。師奉承睿獎。闡揚佛事。都邑四方人以大信。神宗登遐。召師入福 你們這些人，將來要依靠他。不要多說。眾人都很驚訝。後來懷公遷居到越地的天衣寺，常之薦福寺，大家都跟隨他。治平初年，懷公退隱到吳江的壽聖寺。部使者李公復圭拜訪懷公，晚上談話時說，『瑞光寺的住持之位空缺，希望有德行的僧人來主持。』懷公指著本公說，『沒有比這位道人更合適的了。』到瑞光寺后，聚集了五百多人。杭州太守陳公襄用凈慈寺的名義懇請說，『借大師三年，為這個地方祈福，不敢長久佔用。』來學習的人比在瑞光寺時多了一倍。不久，蘇州人想請他去萬壽龍華兩座寺廟居住，迎接的人有一千多人，（杭州人）說『當初只借了大師三年，現在已經九年了，想要搶回去。』杭州太守派縣尉帶領士兵保護，沒能搶走。元豐五年，懷公把道場交給他的門人善本，自己住在瑞峰庵。蘇州人聽說后，想搶奪他的心思更加迫切，但害怕力量不夠，不敢行動。當時待制曾公孝序正好在蘇州，他曾經向懷公請教過佛法，於是到庵中拜訪他，準備了船在江邊等候。辭別后，懷公送他上船，在談笑中把他送走，以此來安慰蘇州人的思念。於是，懷公回到穹窿山的福臻院，當時六十三歲。不久，神宗皇帝下令將相國寺的六十四個院落改為八禪二律，用驛站的馬車召懷公去主持慧林寺。到達后，皇帝在延和殿召見他。眾人山呼完畢后，皇帝讓他登上殿賜座，懷公就坐下，盤腿打坐，侍衛們驚訝地互相看著，懷公卻很鎮定。皇帝問他在哪個寺廟出家，懷公回答說在承天永安寺。茶送上來后，懷公舉起茶杯長長地吸了一口，又搖晃了一下茶杯。皇帝喜歡他的真誠，說『禪宗正在興起，應該好好引導。』退下後，皇帝目送他離開，對左右的人說『真是個有福慧的僧人。』等到上元節，皇帝的車駕來到相國寺看望懷公，眾人都沒出來迎接，懷公恭敬地接受皇帝的讚揚，闡揚佛法，都城四方的人都非常信服。神宗皇帝駕崩后，召懷公進入福
【English Translation】 You all, you should rely on him in the future. Don't talk too much.' The crowd was surprised. Later, Huai Gong (a monk's Dharma name) moved to Tianyi (temple name) in Yue (place name, present-day Shaoxing, Zhejiang), and Jianfu (temple name) in Chang, and everyone followed him. At the beginning of the Zhiping era (reign title of the Northern Song Dynasty), Huai Gong retired to Shousheng (temple name) in Wujiang (place name, present-day Wujiang District, Suzhou, Jiangsu). Li Gong Fugui (person's name), an envoy, visited Huai Gong and said at night, 'The Dharma seat of Ruiguang (temple name) is vacant, and I hope to have a virtuous monk to preside over it.' Huai pointed to Ben (a monk's Dharma name) and said, 'There is no one more suitable than this Taoist.' After arriving at Ruiguang, a large crowd of five hundred people gathered. Chen Gong Xiang (person's name), the prefect of Hangzhou, earnestly requested in the name of Jingci (temple name), 'Lend me the master for three years to plant blessings for this state, and I dare not occupy him for long.' The number of scholars doubled compared to Ruiguang. Soon, the people of Suzhou wanted to invite him to live in the two temples of Wanshou and Longhua (two temple names), and more than a thousand people came to welcome him. (The people of Hangzhou) said, 'I only borrowed the master for three years at the beginning, but now it has been nine years, and I want to snatch him back.' The Hangzhou prefect sent the county lieutenant to lead soldiers to protect him, but they could not snatch him away. In the fifth year of Yuanfeng (reign title of the Northern Song Dynasty), Huai Gong handed over the Daochang to his disciple Shanben (a monk's Dharma name) and lived in Ruifeng Nunnery (temple name). When the people of Suzhou heard about it, their desire to snatch him became more urgent, but they were afraid that their strength was not enough, so they did not dare to act. At that time, Zeng Gong Xiaoxu (person's name), a drafter, happened to be in Suzhou. He had once asked Huai Gong for Buddhist teachings, so he visited him in the nunnery and prepared a boat to wait by the river. After saying goodbye, Huai Gong sent him on board, and sent him away in laughter, in order to comfort the people of Suzhou's longing. So, Huai Gong returned to Fuzhen Temple (temple name) on Qionglong Mountain (mountain name), at the age of sixty-three. Not long after, Emperor Shenzong ordered that the sixty-four courtyards of Xiangguo Temple (temple name) be changed to eight Chan and two Vinaya, and summoned Huai Gong by post to preside over Huilin Temple (temple name). After arriving, the emperor summoned him to the Yanhua Hall (palace name). After the crowd shouted 'Long live,' the emperor asked him to ascend the hall and gave him a seat. Huai Gong sat down immediately, sitting cross-legged, and the guards looked at each other in surprise, but Huai Gong was calm. The emperor asked which temple he had studied in, and Huai Gong replied that it was Chengtian Yong'an Temple (temple name). When the tea was served, Huai Gong raised the cup and took a long sip, and then shook the cup. The emperor liked his sincerity and said, 'Zen Buddhism is on the rise, and it should be well guided.' After he retreated, the emperor watched him leave and said to the people around him, 'He is truly a monk of good fortune and wisdom.' When the Lantern Festival came, the emperor's carriage came to Xiangguo Temple to see Huai Gong, but no one came out to greet him. Huai Gong respectfully accepted the emperor's praise and expounded the Buddhist teachings, and the people of the capital and all directions were very faithful. After Emperor Shenzong passed away, he summoned Huai Gong to enter Fu
寧殿說法。左右以師為先帝所禮敬。見之嗚咽不勝。元祐元年。以老求歸。朝廷從其請。來任便雲遊。所至不得抑令住持。因欣然升座。辭眾曰。本是無家客。那堪任便游。順風加㯭棹。船子下揚州。既出都城。王公貴人送者。車騎相屬。師誨之曰。歲月不可把玩。老病不與人期。唯勤修勿怠。是真相為。聞者莫不感涕。晚居靈巖。其嗣法傳道者。不可勝紀。元符二年十二月甲子。將入滅。沐浴而臥。門弟子環擁請曰。和尚道遍天下。今日不可無偈。幸強起安坐。師熟視曰。癡子。我尋常尚懶作偈。今日特地圖個甚麼。尋常要臥便臥。不可今日特地坐也。遂酣臥若熟睡。撼之已去矣。弟子塔全身於靈巖山。閱世八十。夏五十有二。
補續高僧傳卷第八 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第九
吳門華山寺沙門 明河 撰
習禪篇
宋 黃檗全禪師傳
道全。洛陽王氏子也。生不食葷血。父母使事其舅廣愛演公得度。二十具戒。游彭城。歷壽春。受華嚴清涼說于誠法師。朝授師說。夕能為其徒講。彭城有隱士董君。識師非凡人也。勸游南方。問無上道師乃棄所學。渡江。首從甘露禪師。茫無所見。復從棲賢秀禪師。秀勇於誨人。示以道
【現代漢語翻譯】 現代漢語譯本： 寧殿說法時，左右的人因為禪師是先帝所禮敬的人，見到他都嗚咽不已。元祐元年（公元1086年），禪師因年老請求告老還鄉，朝廷批準了他的請求。之後他便隨意雲遊四方，所到之處都不允許強行挽留他擔任住持。於是他欣然升座，向眾人告別說：『我本是無家之人，怎能安於四處遊蕩？不如順風揚起船槳，像船子和尚一樣下揚州去。』離開都城時，王公貴人送行的人車馬相連。禪師教誨他們說：『歲月不可玩忽，衰老疾病不會與人相約。唯有勤奮修行，不懈怠，才是真正的依靠。』聽者無不感動落淚。晚年居住在靈巖寺，他的嗣法傳道者，數不勝數。元符二年（公元1099年）十二月甲子日，將要圓寂時，沐浴后躺下。門下弟子環繞著他，請求說：『和尚的道行遍佈天下，今日不可沒有偈語。希望您勉強起身安坐。』禪師仔細看著他們說：『癡兒，我平時尚且懶得作偈，今日特意要做什麼呢？平時想睡就睡，不可今日特意坐著。』於是安然睡去，如同熟睡一般。搖動他，已經去世了。弟子們在靈巖山為他建塔安葬全身。享年八十歲，僧臘五十二年。
補續高僧傳卷第八 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第九
吳門華山寺沙門 明河 撰
習禪篇
宋 黃檗全禪師傳
道全（法號），是洛陽王氏之子。生來不吃葷腥。父母讓他侍奉他的舅舅廣愛演公（法號），得以出家。二十歲時受具足戒。遊歷彭城、壽春等地。向誠法師學習華嚴清涼的學說。白天聽法師講解，晚上就能為他的徒弟們講說。彭城有位隱士董君，認為禪師不是凡人，勸他遊歷南方。禪師爲了尋求無上道，於是放棄了所學，渡江。先是跟隨甘露禪師，但一無所獲。又跟隨棲賢秀禪師。秀禪師勇於教誨他人，向他開示道。
【English Translation】 English version: When Ning Hall was expounding the Dharma, those around him, respecting the master as someone revered by the late emperor, were moved to tears upon seeing him. In the first year of the Yuanyou era (1086 AD), the master requested to retire due to old age, and the court granted his request. Thereafter, he traveled freely, and wherever he went, he was not allowed to be forcibly retained as abbot. So he gladly ascended the seat and bid farewell to the assembly, saying, 'Originally, I am a homeless person, how can I settle for wandering around? It's better to raise the oars with the wind and go down to Yangzhou like Zen Master Boatman.' When he left the capital, the carriages and horses of the princes and nobles who saw him off were connected one after another. The master taught them, 'Time cannot be trifled with, and old age and sickness do not make appointments with people. Only diligent cultivation without懈怠 is the true reliance.' Those who heard this were all moved to tears. In his later years, he lived in Lingyan Temple, and his successors who transmitted the Dharma were countless. On the Jiazi day of the twelfth month of the second year of the Yuanfu era (1099 AD), when he was about to enter Nirvana, he bathed and lay down. His disciples surrounded him and requested, 'The abbot's Dharma has spread throughout the world, and today there must be a verse. We hope you will force yourself to sit up.' The master looked at them carefully and said, 'Foolish children, I am usually too lazy to compose verses, what is the point of doing it specially today? I usually sleep when I want to sleep, I cannot sit up specially today.' Then he fell asleep peacefully, as if in a deep sleep. When he was shaken, he had already passed away. The disciples built a pagoda on Lingyan Mountain to bury his whole body. He lived to be eighty years old, with fifty-two years as a monk.
Supplement to the Biographies of Eminent Monks, Volume 8 Wan (卍) New Supplement Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 9
Compiled by Minghe, a Shramana (monk) of Huashan Temple in Wumen
Chapter on Practicing Chan (Zen)
Biography of Chan Master Huangbo Quan of the Song Dynasty
Daoquan (Dharma name) was the son of the Wang family of Luoyang. He was born not eating meat or blood. His parents made him serve his uncle, Guang'ai Yan Gong (Dharma name), and he was allowed to leave home. At the age of twenty, he received the full precepts. He traveled to Pengcheng, Shouchun, and other places. He studied the teachings of the Huayan (Flower Garland) and Qingliang schools from Dharma Master Cheng. He listened to the Dharma Master's explanation in the morning and could explain it to his disciples in the evening. There was a recluse in Pengcheng named Dong Jun, who recognized that the master was no ordinary person and advised him to travel to the South. The master, in order to seek the unsurpassed path, abandoned what he had learned and crossed the river. First, he followed Chan Master Ganlu, but gained nothing. Then he followed Chan Master Qixian Xiu. Chan Master Xiu was courageous in teaching others and showed him the Way.
機。迷悶不能入。深自悔恨。至啖惡食飲惡水以自礪。凡七年。秀游高安。事真凈文禪師。五年而悟。告文曰。吾一槌打透無底藏。一切珍寶皆吾有。文可之。自是言語偈頌。發如涌泉。高安太守。請住石臺清涼。已徙黃檗。師為人。直而淳信。不飾外事。元豐六年。師得疾甚苦。從醫於市。時眉山蘇轍。謫高安。師謂之曰。君靜而惠。可以學道。且云。吾病夙業也。殆不復起矣。君念道異時相見。毋相忘也。病小愈。遠居山中。次年冬。轍移績溪將行。意師必來別。師竟以病不出。十二月乙丑。與眾訣。趺坐而化。體香軟。停十五日茶毗。得舍利光潔無數。年四十九。臘三十。葬斷際塔之右。轍為銘焉。
石頭懷志上座傳
懷志上座。婺州吳氏子。年十四。事智慧院寶偁為師。試所習落髮。性夷簡。飽經論。東吳學者尊事之。嘗對客曰。吾欲會天臺賢首惟識三宗之義。衷為一書。以息影跡之諍。適有禪者。居坐末曰。賢首宗祖師為誰。志曰。杜順和尚。禪者曰。順有法身頌曰。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。此義合歸天臺唯識二宗何義耶。志不能對。禪者曰。何不遊方去。志於是罷講。南詢至澗山。時云庵和尚在焉。從之遊甚久。去游湘上。庵于石頭云溪。二十餘年。氣韻閑淡。
【現代漢語翻譯】 現代漢語譯本： 他（指某人）感到困惑，無法領悟。他深深地自責，甚至吃難吃的食物，喝髒水來磨礪自己，持續了七年。後來，秀遊歷到高安，侍奉真凈文禪師，五年後開悟。他告訴文禪師說：『我一錘打穿了無底藏，一切珍寶都為我所有。』文禪師認可了他的說法。從此以後，他的言語偈頌，如泉水般涌出。高安太守請他住持石臺清涼寺，後來又遷到黃檗寺。這位禪師為人正直淳樸，不注重外在的裝飾。元豐六年，禪師得了重病，非常痛苦，便到市裡求醫。當時眉山的蘇轍被貶到高安。禪師對他說：『您心靜而有智慧，可以學道。而且，我的病是宿業所致，恐怕不能再起來了。您若能念道，日後相見，請不要忘記我。』病情稍有好轉后，他便遠離塵囂，隱居山中。第二年冬天，蘇轍要調到績溪，心想禪師一定會來告別，但禪師最終因病沒有出門。十二月乙丑日，他與眾人告別，跏趺而坐，圓寂了。身體柔軟，散發著香味。停放了十五日後火化，得到了無數光潔的舍利子。享年四十九歲，僧臘三十年。葬在斷際塔的右邊。蘇轍為他撰寫了墓誌銘。
石頭懷志上座傳
懷志上座，是婺州吳氏的兒子。十四歲時，侍奉智慧院的寶偁為師。通過了所學內容的考試后剃度出家。他天性平和簡淡，飽讀經論，東吳的學者們都很尊敬他。他曾經對客人說：『我想要融會天臺宗、賢首宗、唯識宗這三宗的義理，著成一本書，以平息爭論。』恰好有一位禪者，坐在末座說：『賢首宗的祖師是誰？』懷志回答說：『是杜順和尚。』禪者說：『杜順有法身頌說：懷州的牛吃禾，益州的馬腹脹。天下尋找醫生，在豬的左肩上施灸。這個義理應該歸於天臺宗還是唯識宗呢？』懷志不能回答。禪者說：『為什麼不去遊歷四方呢？』懷志於是停止講學，向南尋訪，來到了澗山。當時云庵和尚在那裡，懷志跟隨他遊歷了很久。後來離開去了湘上。云庵在石頭云溪住了二十多年，氣度韻味閒適淡泊。
【English Translation】 English version: He (referring to someone) felt confused and unable to comprehend. He deeply regretted it, even eating unpalatable food and drinking dirty water to discipline himself, for seven years. Later, Xiu traveled to Gaoan and served Zen Master Zhenjing Wen, and attained enlightenment after five years. He told Zen Master Wen, 'I have struck through the bottomless treasury with one blow, and all the treasures are mine.' Zen Master Wen acknowledged his statement. From then on, his words and verses flowed like a spring. The prefect of Gaoan invited him to reside at Shintai Qingliang Temple, and later he moved to Huangbo Temple. This Zen master was upright and sincere, not concerned with external appearances. In the sixth year of Yuanfeng, the Zen master became seriously ill and suffered greatly, so he went to the city to seek medical treatment. At that time, Su Zhe from Meishan was demoted to Gaoan. The Zen master said to him, 'You are calm and wise, and can study the Dao. Moreover, my illness is due to past karma, and I am afraid I will not recover. If you can contemplate the Dao, and we meet again in the future, please do not forget me.' After his condition improved slightly, he retreated from the world and lived in seclusion in the mountains. The following winter, Su Zhe was to be transferred to Jixi, and thought that the Zen master would definitely come to say goodbye, but the Zen master ultimately did not leave his residence due to illness. On the day of Yichou in the twelfth month, he bid farewell to everyone, sat in the lotus position, and passed away. His body was soft and fragrant. After being kept for fifteen days, he was cremated, and countless bright and clean 'sharira' (relics) were obtained. He was forty-nine years old, with thirty years as a monk. He was buried to the right of the Duanji Pagoda. Su Zhe wrote his epitaph.
Biography of Senior Monk Shitou Huaizhi
Senior Monk Huaizhi was the son of the Wu family of Wuzhou. At the age of fourteen, he served Bao Cheng of the Wisdom Temple as his teacher. After passing the examination of what he had learned, he was tonsured and became a monk. He was naturally peaceful and simple, and well-versed in scriptures and treatises. The scholars of Dongwu respected him greatly. He once said to a guest, 'I want to integrate the doctrines of the Tiantai, 'Huayan' (Xianshou), and 'Yogacara' (Vijnanavada) schools into one book, in order to quell the disputes.' Coincidentally, a Zen practitioner, sitting at the end of the row, said, 'Who is the patriarch of the 'Huayan' (Xianshou) school?' Huaizhi replied, 'It is 'Dushun' (Fazang) 'He Shang' (monk).' The Zen practitioner said, 'Dushun has a 'Dharmakaya' (法身) verse that says: The cow of Huaizhou eats rice, the horse of Yizhou has a bloated belly. Seeking doctors all over the world, cauterize the left shoulder of the pig. To which of the Tiantai or 'Yogacara' (Vijnanavada) schools should this doctrine belong?' Huaizhi could not answer. The Zen practitioner said, 'Why not travel around?' Huaizhi then stopped lecturing and went south in search, arriving at Jianshan. At that time, 'Yun'an 'He Shang' (monk) was there, and Huaizhi traveled with him for a long time. Later he left and went to Xiangshang. 'Yun'an (monk)' lived in Shitou Yunxi for more than twenty years, with a leisurely and refined demeanor.
遇客多不言。侍者問之。志曰。彼朝貴人。多知多語。我粥飯僧。見之自然。口吻遲鈍。作偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。或問住山何味。答曰。山中住。獨掩柴門無別趣。三個柴頭品字煨。不用揮毫文彩露。崇寧改元。志年六十二矣。曳杖造龍安。人莫之留。一日問侍僧曰。日何時。曰夕矣。遂笑曰。夢境相逢我睡已覺。汝但莫負叢林。即是報佛恩德。言訖泊然而逝。收骨。塔于乳峰下。
法雲杲師傳
佛照杲禪師。自妙年遊方。謁圓通璣公。命首眾秉拂。機遲而訥。眾笑之。有赧色。次日僧堂點茶。見茶瓢墮地跳躍。乃得應機三昧。后依真凈。因讀祖偈。豁然大悟。謂人曰。我于紹聖三年十一月二十一日。悟得方寸禪。出世住歸宗。尋被詔居凈因。杲以力參深到。語不入時。凡示眾。嘗舉老僧。熙寧八年。文帳在鳳翔府供申。當年崩了華山四十里。壓倒八十村人家。汝輩後生。茄子瓠子。幾時知得。或詰曰。寶華座上。何一向談說世諦。杲曰。癡人。佛性豈有二耶。師在歸宗時。一夜脩敬罷。坐僧堂地爐邊。忽見二僧入堂。一人龐眉雪頂。一人少年。皆豐姿頎然。師心喜自謂。我座下有如此僧。須臾二人出堂。師怪而尾之。見入佛殿中。師亦隨入。燈影
【現代漢語翻譯】 現代漢語譯本 遇客人的時候，志禪師很少說話。侍者問他原因，志禪師說：『那些朝廷的貴人，大多知道得多，說得也多。我只是個吃粥吃飯的和尚，見到他們自然就口齒遲鈍了。』於是作了一首偈：『萬事都放下，交給癡傻來處理，行蹤有時也容許野鹿來參與。不用脫下麻衣，蜷著身子當枕頭，不知多少生都在綠蘿庵里做夢。』有人問他住在山裡有什麼滋味，他回答說：『住在山裡，獨自關上柴門，沒有什麼特別的趣味。三個柴頭架成「品」字形來煨火，不用揮毫潑墨，賣弄文采。』崇寧改元那年，志禪師六十二歲了，拄著枴杖去了龍安，沒有人挽留他。一天，他問侍奉他的僧人：『現在什麼時候了？』僧人回答說：『傍晚了。』於是他笑著說：『夢境中相逢，我已經醒了。你們只要不辜負叢林，就是報答佛的恩德了。』說完就安詳地去世了。人們收了他的遺骨，建塔安葬在乳峰下。
法雲杲師傳
佛照杲禪師，從年輕時就開始遊歷四方，拜謁圓通璣公（圓通璣禪師）。圓通璣公讓他擔任首座，主持說法。杲禪師反應遲鈍，說話笨拙，眾人都嘲笑他，他感到很慚愧。第二天，僧堂里點茶，他看到茶瓢掉在地上跳躍，於是領悟了應機三昧（隨緣應化的禪定境界）。後來依止真凈禪師，因為讀到祖師的偈語，豁然大悟，對人說：『我在紹聖三年十一月二十一日，領悟了方寸禪（指內心的禪）。』之後出世住在歸宗寺，不久被朝廷詔令住持凈因寺。杲禪師因為用力參禪，理解深刻，所以說的話不合時宜。凡是向大眾開示，常常舉老僧的例子，『熙寧八年，文書賬目還在鳳翔府申報，當年華山崩塌了四十里，壓倒了八十個村莊的人家。你們這些後生，像茄子、瓠子一樣，什麼時候才能知道這些事呢？』有人詰問他說：『在寶華座上，為什麼總是談論世俗的道理？』杲禪師說：『真是個癡人，佛性難道有兩樣嗎？』禪師在歸宗寺的時候，一天晚上，做完脩敬的功課，坐在僧堂地爐旁邊，忽然看見兩個僧人走進僧堂，一個僧人眉毛很長，頭髮雪白，一個僧人很年輕，都長得很清秀挺拔。禪師心裡很高興，心想：『我的座下有這樣的僧人。』一會兒，兩個僧人走出僧堂，禪師感到奇怪，就跟在他們後面，看見他們走進佛殿中，禪師也跟著進去，藉著燈光
【English Translation】 English version When encountering guests, Zen Master Zhi rarely spoke. When an attendant asked him why, Zen Master Zhi said, 'Those court nobles mostly know much and speak much. I am just a monk who eats porridge and rice, and naturally my speech is slow and dull when I see them.' So he composed a verse: 'All affairs are put down and entrusted to foolishness and simplicity, and traces sometimes allow wild deer to participate. Without taking off the hemp robe, curling up to make a pillow, how many lifetimes have I dreamed in the Green Ivy Hermitage?' Someone asked him what the taste of living in the mountains was like, and he replied, 'Living in the mountains, closing the wooden door alone, there is no special interest. Three pieces of firewood are arranged in a '品' (品, pǐn, product, also a Chinese character resembling three pieces of wood stacked) shape to warm the fire, without wielding a brush to show off literary talent.' In the year Chongning was renamed, Zen Master Zhi was sixty-two years old, and he went to Long'an with a staff, but no one kept him. One day, he asked the attendant monk, 'What time is it?' The monk replied, 'It's evening.' So he smiled and said, 'Meeting in a dream, I have already awakened. As long as you do not fail the Sangha, you will be repaying the Buddha's kindness.' After saying this, he passed away peacefully. People collected his bones and built a pagoda to bury them under Mount Ru.
Biography of Dharma Cloud Gao
Zen Master Fozhao Gao, from a young age, traveled around, visiting Yuan Tongji (Zen Master Yuan Tongji). Yuan Tongji ordered him to be the head seat, presiding over the Dharma. Zen Master Gao was slow to react and clumsy in speech, and everyone laughed at him, and he felt ashamed. The next day, tea was served in the monks' hall, and he saw the tea ladle fall to the ground and bounce, and then he realized the Samadhi of Responding to the Occasion (the state of meditation of adapting to circumstances). Later, he relied on Zen Master Zhenjing, and because he read the ancestral verse, he suddenly realized enlightenment, and said to people, 'On the twenty-first day of the eleventh month of the third year of Shaosheng, I realized the Zen of the Square Inch (referring to the Zen of the heart).' After that, he came out to live in Guizong Temple, and soon he was ordered by the court to reside in Jingyin Temple. Zen Master Gao, because of his diligent practice of Zen and deep understanding, his words were not in line with the times. Whenever he gave instructions to the public, he often cited the example of the old monk, 'In the eighth year of Xining, the documents and accounts were still being declared in Fengxiang Prefecture, and in that year, Mount Hua collapsed for forty miles, crushing the homes of eighty villages. You young people, like eggplants and gourds, when will you know these things?' Someone questioned him, 'On the Baohua seat, why do you always talk about worldly principles?' Zen Master Gao said, 'What a fool, how can there be two kinds of Buddha-nature?' When the Zen master was in Guizong Temple, one night, after finishing the practice of reverence, he sat by the ground stove in the monks' hall, and suddenly saw two monks enter the hall, one monk with long eyebrows and snow-white hair, and one monk young, both of them were handsome and tall. The Zen master was very happy in his heart, thinking, 'I have such monks under my seat.' After a while, the two monks left the hall, and the Zen master felt strange, so he followed them, and saw them enter the Buddha hall, and the Zen master also followed in, using the light of the lamp
熒煌。爐中尚有火。師炷香禮佛。二僧復出。仍襲其後。至佛殿前。因失所在。自念忘卻香匣在殿。回取之。見殿門扃鑰。遂喚直殿行者。開門入。時見爐中香菸未散。匣在寶階上。莫諭其故。蓋杲行道精誠。冥通無礙。誠有不可思議者。
大通本禪師傳
善本。族董氏。漢仲舒之後也。其先家大康仲舒村。大父琪。父溫。皆官于穎。遂為穎人。母無子。禱白衣大士。誓曰。得子必以事佛。即蔬食俄娠。及生骨相秀異。方晬而孤。母育于叔祖玠之家。既長博學。操履清修。母亡哀毀過禮。無仕宦意。氣剛不屈。沉嘿白眼公卿。嘉祐八年。至京師地藏院。試通經得度。習毗尼。隨喜雜華。夜夢見童子。如世所畫善財。合掌導而南。既覺曰。諸佛菩薩。加被我矣。其欲我南詢乎。時圓照道振吳中。造焉。照一見知為法器。特顧之。服勤五年。盡得其要。其整頓提撕之綱。研練差別之智。縱橫捲舒。度越前規。一時流輩。無出其右。圓照倚之。以大其家。元豐七年。遍游居浮山太守巖。出世住婺州雙林。移錢塘凈慈。繼圓照后。法席冠江浙。時號大小本云。上聞其名。有詔住上都法雲寺。賜號大通禪師。師玉立孤峻。未嘗以言狥物。以色假人。王公貴人。施捨填門。而精粗與眾共。住八年。請于朝。愿歸老西湖
【現代漢語翻譯】 現代漢語譯本 熒煌（光亮的樣子）。爐中還有火。禪師點燃香，禮拜佛。兩個僧人再次出來，仍然跟在他後面。到了佛殿前，因為迷失了方向而不知所在。禪師自己想到忘記了香匣在佛殿里，回去取它。看見殿門上了鎖。於是叫來直殿的行者（負責管理殿宇的僧人），打開門進去。當時看見爐中的香菸還沒有散去，香匣在寶階上。沒有人知道是什麼緣故。大概是杲（人名，指前面的禪師）修行精進虔誠，在冥冥之中溝通無礙。實在是有不可思議之處。
大通本禪師傳
善本（人名），是董氏家族的人，是漢朝仲舒（董仲舒）的後代。他的祖先居住在大康仲舒村。祖父琪，父親溫，都在穎州做官，於是成了穎州人。母親沒有兒子，向白衣大士（觀音菩薩的化身）祈禱，發誓說：『如果得到兒子，一定讓他侍奉佛。』於是吃素，不久就懷孕了。等到出生后，骨骼相貌秀美奇異。剛滿週歲就成了孤兒。母親在叔祖父玠的家裡撫養他。長大后博學，操守品行清廉純潔。母親去世后，哀傷過度，超過了禮節。沒有做官的意願。性格剛強不屈，沉默寡言，用白眼看待公卿。嘉祐八年，到京師地藏院，通過考試精通佛經而得到度牒（出家許可證）。學習毗尼（戒律），隨喜《雜華經》。夜裡夢見童子，像世俗所畫的善財童子（佛教人物），合掌引導他向南走。醒來后說：『諸佛菩薩，加持我啊。是想要我向南尋訪嗎？』當時圓照禪師在吳中弘揚佛法，善本就去拜訪他。圓照一見就知道他是法器（可以繼承佛法的人），特別關照他。服侍勤勞五年，完全得到了他的要領。他整頓提撕（指禪宗的教導方法）的綱領，研究練習差別（指對佛法的深入理解）的智慧，縱橫捲舒（比喻運用自如），超越了以前的規矩。當時同輩的人，沒有能超過他的。圓照依靠他，來光大自己的宗門。元豐七年，他遍游居住在浮山太守巖。出世住在婺州雙林寺，後來移居錢塘凈慈寺，繼承圓照之後，法席（指弘揚佛法的場所）冠絕江浙。當時號稱大小本。皇上聽說了他的名聲，下詔讓他住在上都法雲寺，賜號大通禪師。禪師像玉一樣挺立，孤高峻拔，不曾用言語遷就事物，用姿色偽裝自己。王公貴人，施捨的東西堆滿了門，但他粗細好壞都和大家一樣。住了八年，向朝廷請求，願意回西湖養老。
【English Translation】 English version Ying Huang (a bright appearance). There was still fire in the furnace. The Chan master lit incense and paid homage to the Buddha. Two monks came out again, still following behind him. When they reached the front of the Buddha hall, they lost their way and didn't know where they were. The Chan master thought to himself that he had forgotten the incense box in the Buddha hall, so he went back to retrieve it. He saw that the hall door was locked. So he called the attendant monk (the monk in charge of managing the hall) to open the door and go in. At that time, he saw that the incense smoke in the furnace had not yet dissipated, and the incense box was on the precious steps. No one knew why. It was probably because Gao (a person's name, referring to the Chan master mentioned earlier) practiced diligently and sincerely, and communicated without hindrance in the dark. It was truly something inconceivable.
Biography of Chan Master Datong Ben
Shanben (a person's name) belonged to the Dong family and was a descendant of Zhongshu (Dong Zhongshu) of the Han Dynasty. His ancestors lived in Dakang Zhongshu Village. His grandfather, Qi, and father, Wen, both served as officials in Yingzhou, so they became people of Yingzhou. His mother had no son, so she prayed to the White-Robed Avalokiteśvara (a manifestation of Avalokiteśvara Bodhisattva), vowing: 'If I get a son, I will definitely let him serve the Buddha.' So she ate vegetarian food and soon became pregnant. When he was born, his bones and appearance were beautiful and extraordinary. He became an orphan when he was just one year old. His mother raised him in the home of his uncle-grandfather Jie. When he grew up, he was learned and his conduct was pure and virtuous. After his mother died, he grieved excessively, beyond the bounds of propriety. He had no intention of becoming an official. He was strong and unyielding in character, silent and aloof, and looked at high officials with disdain. In the eighth year of Jiayou, he went to the Dizang Monastery in the capital and obtained a degree (a certificate of ordination) by passing the examination in Buddhist scriptures. He studied the Vinaya (precepts) and rejoiced in the Avatamsaka Sutra. At night, he dreamed of a boy, like the Sudhana (a Buddhist figure) depicted in the world, with his palms together, guiding him to the south. When he woke up, he said: 'All Buddhas and Bodhisattvas, bless me. Do you want me to seek in the south?' At that time, Chan Master Yuanzhao was propagating the Dharma in Wuzhong, so Shanben went to visit him. Yuanzhao knew at first sight that he was a Dharma vessel (a person who could inherit the Dharma) and took special care of him. He served diligently for five years and completely grasped the essentials. He rectified and提撕 (referring to the teaching methods of Zen Buddhism) the outline, studied and practiced the wisdom of differentiation (referring to a deep understanding of the Dharma), and was able to use it freely, surpassing the previous rules. At that time, none of his peers could surpass him. Yuanzhao relied on him to expand his sect. In the seventh year of Yuanfeng, he traveled and lived in Taishou Rock of Mount Fu. He came into the world and lived in Shuanglin Temple in Wuzhou, and later moved to Jingci Temple in Qiantang. After succeeding Yuanzhao, his Dharma seat (referring to the place where he propagated the Dharma) was the best in Jiangzhe. At that time, he was known as Big Ben and Little Ben. The emperor heard of his fame and issued an edict ordering him to live in Fayun Temple in Shangdu, and bestowed upon him the title of Chan Master Datong. The Chan master stood tall like jade, aloof and upright, never accommodating things with words or disguising himself with appearances. Princes and nobles filled the door with offerings, but he shared everything, good or bad, with everyone. After living there for eight years, he requested the court to allow him to return to West Lake to retire.
。詔可。遂東還。庵龍山崇德。杜門卻掃。與世相忘。天下愿見不可得。師臨眾三十年。未嘗笑。及閑居時。抵掌笑語。問其故。曰。不莊敬何以率眾。吾昔為叢林。故強行之。非性實然也。所至見佛菩薩行立之像。不敢坐。伊蒲塞饌。以魚胾名者不食。其真誠敬事。防心離過。類如此。大觀三年十二月甲子。屈三指謂左右曰。止有三日。已而果歿。有異禽。翔鳴于庭而去。塔全身於上方。閱世七十五。坐四十五夏。
報恩傳
報恩。衛之黎陽人。族劉。世以武進。家喜事佛。母牛氏。禱子于佛。夢佛指阿羅漢𢌿之而妊。既生有殊相。未冠。舉方略。擢上第。調官北都。喟然嘆曰。是何足了此生。請于朝。欲謝簪纓。求出世法。上詰其故。對曰。臣祖死王事。思報厚恩。惟有薰脩之功。庶資冥福。神宗嘆異。親灑宸翰。賜名報恩(俗名欽憲)。就北都福壽寺。祝髮受具。遊歷諸方。聞投子青禪師之道。而往依焉。青識其法器。一日凌晨入室。青問。天明也未。師曰。明矣。曰。明則捲簾。師從之。頓爾開悟。心地洞然。亟以所得白青。青韙之。留付巾匜。頗有年數。逮青順世。丞相韓公縝。尹河南。延住嵩山少林。席未暖。詔改隨州大洪山律寺為禪。命師居之。時大洪。基構甚大。而蕪廢久。師辟荊榛蓬
【現代漢語翻譯】 現代漢語譯本：皇帝批準了他的請求。於是他向東返回。在龍山崇德庵隱居，閉門謝客，與世隔絕。天下人都想見他卻不可得。他帶領僧眾三十年，從未笑過。等到閑居的時候，卻經常抵掌大笑，談笑風生。有人問他原因，他說：『不莊重嚴肅，怎麼能帶領僧眾？我以前身處叢林，所以勉強自己這樣做，並非天性如此。』他所到之處，見到佛菩薩站立的畫像，不敢坐下。對於在家信徒供養的食物，如果用魚肉命名的就不吃。他真誠恭敬，防微杜漸，遠離過失，大概就是這樣。大觀三年十二月甲子日，他屈起三個手指對身邊的人說：『只有三天了。』不久果然去世。有奇異的鳥，在庭院中盤旋鳴叫著離去。他的全身舍利塔建在上方。享年七十五歲，坐禪四十五個夏天。
報恩傳
報恩（Baoen），衛州黎陽人，姓劉。世代以武力進身。家裡喜歡信奉佛教。他的母親牛氏，向佛祈求兒子，夢見佛指派阿羅漢來投胎而懷孕。出生后相貌不凡。未成年時，就提出了治國方略，被選拔為上等。調任到北都做官。他慨然嘆息道：『這哪裡能了卻此生？』於是向朝廷請求，想要辭去官職，尋求出世之法。皇帝問他原因，他回答說：『我的祖先為國捐軀，我想要報答皇恩。只有通過修行，才能為他們祈求冥福。』神宗皇帝感嘆他的與衆不同，親自書寫御筆，賜名報恩（俗名欽憲）。於是到北都福壽寺，剃度出家，受具足戒。遊歷各地，聽聞投子青禪師的道法，就前去依止他。青禪師認為他是可造之材。一天凌晨進入禪房，青禪師問：『天亮了嗎？』報恩回答說：『亮了。』青禪師說：『亮了就捲起簾子。』報恩聽從了他的話，頓時開悟，心地豁然開朗。立刻將自己所悟到的告訴青禪師，青禪師認可了他的見解，留他在身邊服侍。過了很多年。等到青禪師圓寂，丞相韓公縝擔任河南尹，邀請他到嵩山少林寺居住。席位還沒坐暖，就接到詔令，將隨州大洪山律寺改為禪寺，命令報恩禪師前去主持。當時的大洪山，寺廟規模很大，但荒廢已久。報恩禪師披荊斬棘，清理蓬蒿。
【English Translation】 English version: The emperor approved his request. So he returned east. He lived in seclusion at Chongde Hermitage on Longshan Mountain, closing his doors to guests and forgetting the world. Everyone in the world wanted to see him but could not. He led the Sangha for thirty years and never smiled. When he was in leisure, he often clapped his hands and laughed, talking and laughing cheerfully. Someone asked him the reason, and he said: 'How can I lead the Sangha without being solemn and respectful? I used to be in the jungle, so I forced myself to do so, but it was not my nature.' Wherever he went, he dared not sit down when he saw standing images of Buddhas and Bodhisattvas. He would not eat food offered by lay believers if it was named after fish or meat. He was sincere and respectful, preventing problems before they arose and staying away from faults, and that was generally how he was. On the Jiazi day of the twelfth month of the third year of Daguan, he bent three fingers and said to those around him: 'There are only three days left.' Soon after, he passed away. A strange bird circled and chirped in the courtyard before leaving. His complete body stupa was built above. He lived to be seventy-five years old and sat in meditation for forty-five summers.
Biography of Baoen
Baoen (meaning 'Repaying Kindness'), a native of Liyang in Weizhou, his family name was Liu. His family had advanced through military achievements for generations. His family liked to believe in Buddhism. His mother, Niu, prayed to the Buddha for a son and dreamed that the Buddha sent an Arhat to be conceived in her womb. After he was born, he had extraordinary features. Before he came of age, he proposed strategies for governing the country and was selected as a top candidate. He was transferred to be an official in Beidu. He sighed and said: 'How can this fulfill my life?' So he requested the court to resign from his official position and seek the Dharma of leaving the world. The emperor asked him the reason, and he replied: 'My ancestors died for the country, and I want to repay the emperor's kindness. Only through cultivation can I pray for their happiness in the afterlife.' Emperor Shenzong admired his uniqueness and personally wrote an imperial decree, bestowing the name Baoen (his secular name was Qin Xian). So he went to Fushou Temple in Beidu, shaved his head, and received the complete precepts. He traveled around, and when he heard about the Dharma of Chan Master Touzi Qing, he went to rely on him. Chan Master Qing considered him to be a promising talent. One early morning, he entered the meditation room, and Chan Master Qing asked: 'Is it dawn yet?' Baoen replied: 'It is dawn.' Chan Master Qing said: 'If it is dawn, then roll up the curtain.' Baoen followed his words and suddenly became enlightened, his mind became clear. He immediately told Chan Master Qing what he had realized, and Chan Master Qing approved of his understanding, keeping him by his side to serve him. Many years passed. When Chan Master Qing passed away, Prime Minister Han Gongzhen served as the governor of Henan and invited him to live in Shaolin Temple on Songshan Mountain. Before his seat was warm, he received an imperial decree to change Luzi Temple on Dahong Mountain in Suizhou into a Chan temple, ordering Chan Master Baoen to preside over it. At that time, Dahong Mountain had a very large temple, but it had been abandoned for a long time. Chan Master Baoen cut through thorns and cleared away weeds.
藋。為像設堂。皇化豺狼狐貍。為鐘魚梵唄。更定禪儀。大新軌範。由是大洪精舍壯觀。天下禪林。崇寧二年。有詔命。住東京法雲。從駙馬都尉張公請也。師志尚閑遠。閱歲懇還林澤。朝廷重違其請許之。徑詣嵩山。旋趨大陽。屬大洪虛席。守臣乞奏還師于舊。固辭弗獲。復坐道場。凡前日之未遑者。咸成就焉。師勤于誨勵。學者輻湊。幾五百人。既振宗風。而戒律嚴甚。終身敝衣。略不加飾。雖賜紫方袍。卒盤辟不敢當。故權貴欲以師號言者。皆無復措意矣。政和改元。坐化。塔于南塔。師異時。欲築室退居之所也。壽五十四。坐夏三十二。弟子嗣法出世者。一十三人。有語錄三卷集。曹洞宗派錄。受菩提心戒文。落髮受戒儀文。皆行於世。丞相張無盡。于師深相契信。嘗以書問三教大要。師答曰。西域外道宗多途。要其會歸。不出有無四見。謂有見。無見。亦有亦無見。非有非無見也。蓋不即一心為道。則道非我有。故名外道。不即諸法是心。則法隨見異。故名邪見。如謂之有。有即有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。猶是也。夫不能離諸見。則無以明自心。無以明自心。則不能知正道。故經云。言詞所說法。小智妄分別。不能了自心。云何知正道。又
曰。有見則為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途。正由見悟殊致故也。故清涼以老莊計道法自然能生萬物。易謂太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物。則是邪因。計一為虛無。則是無因。嘗試論之。夫三界唯心。萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡。百非斯遣。自然因緣。皆為戲論。虛無真實。但是假名。至若謂太極陰陽。能生萬物。常無常有。斯為眾妙之門。陰陽不測。是謂無方之神。雖聖人示悟多端。然既異一心。寧非四見。若虛無為道。道則是無。若自然太極陰陽為道。道則是有。常無常有。則是亦無亦有。陰陽不測。則是非有非無。先儒以妙萬物為神。則非物。物物則亦是無。故西天諸大論師。皆以心外有法。為外道。萬法惟心。為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法。則諸見競生。言雖或同。未足以為同也。儒家聖人。非不知之。乃存而不論耳。西天外道。皆大權菩薩。示化度人。橫生諸見。曲盡異端。以明佛法。是謂正道。是謂聖人。順逆皆宗。非思議所能知矣。故古人有言。緣昔真宗未至。孔子且以
【現代漢語翻譯】 現代漢語譯本： （問：）如果有所見解，那就是一種污垢。如果這樣，那就還不是真正的見解。遠離各種見解，這樣才是真正的見佛。由此看來，邪路和正路不同，正是因為見解和領悟的差異導致的。 所以清涼國師認為老莊學說所說的『道法自然』能夠產生萬物。《易經》說『太極生兩儀，一陰一陽叫做道』。如果以自然、太極為因，一陰一陽為道，能夠產生萬物，那就是邪因。如果認為『一』是虛無，那就是無因。不妨試著討論一下。 三界之中只有心，萬事萬物都歸於一致。心生則法生，心滅則法滅。推廣開來說，它瀰漫于萬有之中，卻又不是實有；統合起來，最終歸於寂滅，卻又不是虛無。不是虛無，也不是非虛無；不是實有，也不是非實有。四種執著既然消亡，各種錯誤的觀點也就隨之消失。自然、因緣，都不過是戲論。虛無、真實，都只是假名而已。至於說太極陰陽能夠產生萬物，常與無常、有與非有，這是眾妙之門。陰陽變化莫測，這就是不可測度的神妙。雖然聖人開示覺悟的方式多種多樣，但既然與一心相異，難道不是四種錯誤的見解嗎？如果虛無是道，那麼道就是無。如果自然、太極、陰陽是道，那麼道就是有。常與無常、有與非有，那就是亦無亦有。陰陽變化莫測，那就是非有非無。先儒認為神妙地產生萬物是神，那麼非物，物物則也是無。所以西天（印度）的各位大論師，都認為心外有法是外道，萬法唯心才是正宗。因為以心為根本，各種見解自然消亡。言語或許不同，但不足以認為是差異。心外有法，各種見解就會競相產生，言語或許相同，但不足以認為是相同。儒家的聖人，並非不知道這些道理，而是存而不論罷了。西天的外道，都是大權菩薩，示現變化來度化世人，故意產生各種見解，窮盡各種異端，來闡明佛法。這就是正道，這就是聖人。順境逆境都是宗，不是思議所能理解的。所以古人說，因為從前真正的宗旨沒有傳到，孔子且以……
【English Translation】 English version: (Question:) If there are views, then they are defilements. If this is the case, then it is not yet a true view. To be far away from all views, that is truly seeing the Buddha. From this, it can be seen that the wrong path and the right path are different, precisely because of the differences in views and understanding. Therefore, National Teacher Qingliang believed that the 'Tao follows nature' of Lao Zhuang's teachings can produce all things. The 'Book of Changes' says, 'The Taiji (Supreme Ultimate) generates two forms, yin and yang are called the Tao.' If nature and Taiji are the cause, and yin and yang are the Tao, capable of producing all things, then that is a wrong cause. If one considers 'one' to be emptiness, then that is no cause. Let's try to discuss it. Within the Three Realms, there is only mind, and all things converge into one. When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases. Extending this further, it permeates all existence, yet it is not truly existent; unifying it, it ultimately returns to stillness and extinction, yet it is not non-existent. It is neither non-existent nor not non-existent; it is neither existent nor not existent. Once the four attachments are extinguished, all kinds of wrong views will disappear. Nature and conditions are all just playful discussions. Emptiness and reality are just provisional names. As for saying that Taiji, yin and yang, can produce all things, permanence and impermanence, existence and non-existence, this is the gate of all wonders. The changes of yin and yang are unpredictable, and this is called the immeasurable mystery. Although the sages reveal enlightenment in many ways, since they differ from the one mind, are they not four wrong views? If emptiness is the Tao, then the Tao is nothing. If nature, Taiji, yin and yang are the Tao, then the Tao is something. Permanence and impermanence, existence and non-existence, then it is both existent and non-existent. The changes of yin and yang are unpredictable, then it is neither existent nor non-existent. The former Confucians considered the wondrous production of all things to be spirit, then it is not a thing, and all things are also nothing. Therefore, all the great masters of the Western Heaven (India) considered that Dharma outside the mind is an external path, and that all Dharmas are only mind is the orthodox teaching. Because taking the mind as the foundation, all views naturally disappear. Words may be different, but it is not enough to consider them as differences. If there is Dharma outside the mind, all kinds of views will arise, words may be the same, but it is not enough to consider them as the same. The sages of Confucianism did not not know these principles, but they reserved them and did not discuss them. The external paths of the Western Heaven are all great power Bodhisattvas, manifesting transformations to liberate people, deliberately generating various views, exhausting all kinds of heresies, to clarify the Buddha-dharma. This is the right path, this is the sage. Following and opposing are both the foundation, not something that can be understood by thought. Therefore, the ancients said, because the true teaching had not yet arrived in the past, Confucius then...
繫心。今知理有所歸。不應猶執權教。然知權之為權。未必知權也。知權之為實。斯知權矣。是亦周孔老莊。設教立言本意。一大事因緣所成。始成終也。然則三教一心。同途異轍。究竟道宗。本無言說。非維摩大士。孰能知此。
廣道者傳
希廣。天資純至。脫略世故。遊方日。謁云蓋智和尚。問興化打克賓意旨如何。智下禪床。展兩手吐舌示之。師打一坐具。智曰。此是風力所轉。又問石霜琳。琳曰。汝意如何。師亦打一坐具。琳曰。好一坐具。祗是不知落處。又問真凈。亦如前。凈曰。他打你也打。師于言下大悟。開法瑞州九峰。衲子宗仰。有戒上座者。善醫術。分衛而歸。請師說法。戒出致問曰。如何是九峰境。答曰。滔滔雙澗水。落落九重山。進曰。如何是境中人。答曰。長者自長。短者自短。進曰。人境已蒙師指示。向上宗乘事如何。答曰。吃得棒也未。戒作禮而退。師顧問侍者曰。適來升座。為何事。對曰。戒藥王啟請。師曰。金毛獅子子。出窟便咆哮。且道。金毛師子子。是阿誰。良久云。即是今晨戒藥王。即下座。晚依同門友深公于寶峰。雪夜深與師擁爐談久。潛使人撤其臥具。及就寢置而不問。須臾熟睡。鼻息如雷。其忘物忘我如此。逸人李商老。寄以詩曰。已透云庵向上關。熏爐
【現代漢語翻譯】 現代漢語譯本：
專注于內心。現在知道真理有所歸屬，不應該還執著于權宜之教法（方便法門，為引導眾生而設的過渡性教法）。然而，知道權宜之法是權宜之法，未必真正瞭解權宜之法的含義。只有瞭解權宜之法即是真實之法，才算真正瞭解權宜之法。這也是周公、孔子、老子、莊子設立教義、創立言論的本意，是爲了成就一件大事因緣（指眾生開悟成佛的根本原因）。從開始到最終都是爲了這個目的。既然如此，儒、釋、道三教的教義本質上是一致的，只是途徑不同而已。最終所追求的道，本來就無法用言語表達。如果不是維摩詰大士（Vimalakirti，一位在家菩薩，以其高深的智慧和辯才著稱），誰能明白這個道理呢？
廣道禪師傳
希廣禪師，天性純真質樸，不拘泥於世俗事務。四處遊歷參學時，拜訪云蓋智和尚（Yun Gai Zhi，禪師名），請教興化禪師（Xinghua，禪師名）打克賓（Da Kebin，人名）的意旨是什麼。智和尚走下禪床，張開雙手，吐出舌頭來向他示意。希廣禪師打了一下坐具（蒲團）。智和尚說：『這是風力所轉。』希廣禪師又問石霜琳禪師（Shishuang Lin，禪師名），琳禪師說：『你認為如何？』希廣禪師也打了一下坐具。琳禪師說：『好一個坐具，只是不知道它落在哪裡。』希廣禪師又問真凈禪師（Zhenjing，禪師名），真凈禪師也像前面兩位禪師一樣反問他。真凈禪師說：『他打你也打。』希廣禪師在這些話語之下大悟。後來在瑞州九峰山（Ruizhou Jiufeng Mountain）開法傳禪，受到僧眾的尊崇。有一位戒上座（Jie，僧人職稱），擅長醫術，分衛乞食回來，請希廣禪師說法。戒上座出來提問說：『什麼是九峰山的境界？』希廣禪師回答說：『滔滔不絕的雙澗水，高聳入雲的九重山。』戒上座進一步問道：『什麼是境界中的人？』希廣禪師回答說：『長者自長，短者自短。』戒上座說：『人與境界我已經蒙受禪師的指示了，向上宗乘（Zongcheng，佛教宗派的傳承）的事情又如何呢？』希廣禪師回答說：『吃得棒也未？』戒上座行禮後退下。希廣禪師問侍者說：『剛才升座，是爲了什麼事？』侍者回答說：『是戒藥王（Jie Yaowang，指戒上座，以醫術比喻藥）請求說法。』希廣禪師說：『金毛獅子子，出窟便咆哮。且道，金毛獅子子，是誰？』沉默良久后說：『就是今天早晨的戒藥王。』說完就走下座位。晚上，希廣禪師依止同門好友深公（Shen Gong，人名）在寶峰寺（Baofeng Temple）。雪夜裡，深公和希廣禪師圍著火爐談了很久。深公悄悄地讓人撤走了希廣禪師的臥具。等到希廣禪師要睡覺時，發現臥具沒了，也不問。一會兒就熟睡了，鼻息如雷。他忘卻外物、忘卻自我的境界就是這樣。隱士李商老（Li Shanglao，人名）寄詩給希廣禪師說：『已經穿透云庵（Yun An，寺廟名）向上之關，熏爐』
【English Translation】 English version:
Focus the mind. Now knowing that the truth has a destination, one should not still cling to expedient teachings (Upaya, provisional teachings, transitional teachings set up to guide sentient beings). However, knowing that expediency is expediency does not necessarily mean truly understanding the meaning of expediency. Only by understanding that expediency is reality can one truly understand expediency. This is also the original intention of the Duke of Zhou, Confucius, Lao Tzu, and Zhuang Tzu in establishing doctrines and creating discourses, in order to accomplish a great cause and condition (referring to the fundamental cause of sentient beings' enlightenment and Buddhahood). From beginning to end, it is for this purpose. Since this is the case, the doctrines of Confucianism, Buddhism, and Taoism are essentially the same, only the paths are different. The Tao that is ultimately pursued cannot be expressed in words. If it were not for the great Vimalakirti (Vimalakirti, a lay bodhisattva known for his profound wisdom and eloquence), who could understand this principle?
The Biography of Chan Master Guangdao
Chan Master Xiguang was pure and sincere by nature, and not bound by worldly affairs. When he traveled around to study, he visited Abbot Zhi of Yungai (Yun Gai Zhi, name of a Chan master) and asked what the meaning was of Xinghua (Xinghua, name of a Chan master) hitting Kebin (Da Kebin, a person's name). Abbot Zhi stepped down from the Zen seat, opened his hands, and stuck out his tongue to show him. Chan Master Xiguang struck the Zafu (cushion). Abbot Zhi said, 'This is turned by the wind.' Chan Master Xiguang then asked Chan Master Lin of Shishuang (Shishuang Lin, name of a Chan master), and Chan Master Lin said, 'What do you think?' Chan Master Xiguang also struck the Zafu. Chan Master Lin said, 'What a good Zafu, but I don't know where it falls.' Chan Master Xiguang then asked Chan Master Zhenjing (Zhenjing, name of a Chan master), and Chan Master Zhenjing asked him back in the same way as the previous two Chan masters. Chan Master Zhenjing said, 'He hits, and you also hit.' Chan Master Xiguang had a great enlightenment under these words. Later, he opened the Dharma and transmitted Zen in Jiufeng Mountain in Ruizhou (Ruizhou Jiufeng Mountain), and was revered by the Sangha. There was a senior monk named Jie (Jie, a monastic title) who was skilled in medicine. When he returned from alms begging, he asked Chan Master Xiguang to preach the Dharma. Senior Monk Jie came out and asked, 'What is the realm of Jiufeng Mountain?' Chan Master Xiguang replied, 'The滔滔(Tao Tao, torrential) Shuangjian River, and the towering Jiuchong Mountain.' Senior Monk Jie further asked, 'What is the person in the realm?' Chan Master Xiguang replied, 'The tall are tall, and the short are short.' Senior Monk Jie said, 'I have received the Chan master's instructions on the person and the realm. What about the matter of the upward Zongcheng (Zongcheng, the transmission of Buddhist sects)?' Chan Master Xiguang replied, 'Have you been beaten yet?' Senior Monk Jie bowed and retreated. Chan Master Xiguang asked the attendant, 'What was the matter for ascending the seat just now?' The attendant replied, 'It was Jie Yaowang (Jie Yaowang, referring to Senior Monk Jie, using medicine as a metaphor for medicine) who requested the Dharma.' Chan Master Xiguang said, 'The golden-haired lion cub roars as soon as it comes out of the cave. Tell me, who is the golden-haired lion cub?' After a long silence, he said, 'It is Jie Yaowang this morning.' After saying that, he stepped down from the seat. In the evening, Chan Master Xiguang relied on his fellow friend Duke Shen (Shen Gong, a person's name) at Baofeng Temple (Baofeng Temple). On a snowy night, Duke Shen and Chan Master Xiguang talked for a long time around the stove. Duke Shen quietly had someone remove Chan Master Xiguang's bedding. When Chan Master Xiguang was about to sleep, he found that the bedding was gone, but he didn't ask. After a while, he fell asleep and snored like thunder. His state of forgetting things and forgetting himself was like this. Recluse Li Shanglao (Li Shanglao, a person's name) sent a poem to Chan Master Xiguang saying, 'Already penetrated the upward pass of Yun'an (Yun An, name of a temple), the incense burner'
茗碗且開顏。頭顱無意掃殘雪。毳衲從來著壞山。瘦節直疑青嶂立。道心長色白鷗閑。歸來天末一回首。疑在孤峰煙靄間。師高風逸韻。可想而見矣。妙喜亦嘗與游。從言其大概。是智叢林。以道者目之。真名稱厥實也。
佛果勤傳
克勤。彭州崇寧駱氏子。世宗儒。師生。犀顱月面。骨相不凡。從師受書。日記千餘言。偶過妙寂院。見佛書讀之三複。悵然如獲舊物。曰。吾殆過去沙門也。始棄家祝髮。從文照。通講說。又從敏行。授楞嚴。俄得病瀕死。嘆曰。諸佛涅槃正路。不在文句中。欲以聲求色見。如釜羹投鼠矢污之。吾知其無以死矣。遂棄去。見真覺勝公。勝方剃臂出血。指示師曰。此曹溪一滴也。師矍然於時。大知識名稱遠聞者相望。持一缽徒步出蜀。意所欲往。靡不至焉。首謁玉泉皓。金鑾信。又見大溈喆。晦堂心。東林總。僉指為法器。而晦堂獨深加賞識。最後見五祖演禪師。盡展機用。祖皆不諾。乃謂祖強移換人。出不遜語。忿然而去。祖曰。待一頓熱病打時。方思我在。到金山。染傷寒困極。平日見處。無得力者。追繹祖言。乃自誓云。我病稍間。即歸五祖。病既愈。還山。祖見之喜。命執侍方半月。會部使者。謁祖問佛法大意。師從旁竊聽。忽有省。遽出。見雞飛上欄干。鼓翅而鳴
【現代漢語翻譯】 現代漢語譯本： 舉起茶碗，開懷一笑。不再留戀掃去頭上的殘雪。破舊的僧衣向來與荒山相伴。瘦骨嶙峋的身軀，簡直像青翠的山峰挺立。修道之心如白鷗般悠閒自在。歸來時在天邊回頭一望，彷彿身處孤峰的煙霧之中。老師高尚的品格和灑脫的風度，可以想見。妙喜（張商英的號）也曾與他交往，略微談及他的情況。智叢林（克勤的號）被人們視為得道之人，真是名副其實。
佛果克勤傳
克勤（佛果克勤禪師），彭州崇寧人，姓駱。父親是儒生。克勤出生時，頭顱奇特，面如滿月，骨骼相貌不凡。跟隨老師學習，每天能記住一千多字。一次偶然經過妙寂院，看到佛經，反覆閱讀，悵然若失，好像得到了舊物一樣，說：『我大概是過去的出家人吧。』於是放棄家庭，剃髮出家，跟隨文照學習，精通講說。又跟隨敏行，學習《楞嚴經》。不久得了重病，瀕臨死亡，嘆息說：『諸佛涅槃的正路，不在文字語句中。想要通過聲音來尋求形象，就像在煮飯的鍋里投入老鼠屎一樣，玷污了它。我知道我這樣是無法了脫生死的。』於是放棄學經，離去。拜見真覺勝公（真覺禪師），勝公正在剃臂出血，指著克勤對他說：『這是曹溪（六祖慧能）的一滴血啊。』克勤當時就醒悟了。大知識分子的名聲遠揚，人們爭相拜見他。他拿著一個缽，徒步走出四川，心中想去的地方，沒有不去的。首先拜謁了玉泉皓（玉泉皓禪師）、金鑾信（金鑾信禪師），又拜見了大溈喆（大溈喆禪師）、晦堂心（晦堂心禪師）、東林總（東林總禪師），他們都認為他是法器，而晦堂尤其賞識他。最後拜見五祖演禪師（五祖法演禪師），竭盡所能地展現自己的機鋒，五祖都不認可。於是說五祖強行改變人，說出不遜的話，憤怒地離開了。五祖說：『等一場熱病打來的時候，才會想起我。』到了金山，感染了傷寒，非常困頓，平日裡所見所學，沒有能幫上忙的。回想起五祖的話，於是自己發誓說：『我病稍微好一點，就回五祖那裡。』病好后，回到山上。五祖見到他很高興，命令他擔任侍者半個月。恰逢部使者（朝廷的使者）拜見五祖，詢問佛法大意。克勤從旁邊偷聽，忽然有所領悟，急忙跑出去，看到雞飛上欄桿，拍打翅膀鳴叫。
【English Translation】 English version: Raise the tea bowl and smile. No longer linger to sweep away the remaining snow from my head. The worn-out kasaya has always accompanied the desolate mountains. The gaunt and bony frame resembles a verdant peak standing tall. The mind of the seeker is as leisurely as a white gull. Returning, a glance back at the horizon, it feels as if one is amidst the mists of a solitary peak. The teacher's noble character and unrestrained spirit are imaginable. Miaoxi (Zhang Shangying's alias) also associated with him, briefly mentioning his situation. Zhi Conglin (Keqin's alias) is regarded by people as an enlightened person, truly deserving of the name.
Biography of Foguo Keqin
Keqin (Chan Master Foguo Keqin), a native of Chongning, Pengzhou, surnamed Luo. His father was a Confucian scholar. At birth, Keqin had a peculiar head and a face like the full moon, with extraordinary bones and features. He studied with a teacher, memorizing over a thousand words a day. Once, he happened to pass by Miaoji Monastery, saw Buddhist scriptures, and read them repeatedly, feeling lost and then found, as if he had recovered something old, saying, 'I am probably a former monk.' So he abandoned his family, shaved his head, and became a monk, studying with Wenzhao, becoming proficient in lecturing. He also studied the Shurangama Sutra with Minxing. Soon he fell seriously ill, on the verge of death, and sighed, 'The true path to Nirvana of all Buddhas is not in words and sentences. Wanting to seek form through sound is like throwing rat droppings into a pot of soup, defiling it. I know that I cannot escape birth and death this way.' So he abandoned studying the scriptures and left. He visited True Enlightenment Master Sheng (Chan Master Zhenjue), who was shaving his arm to draw blood, pointing to Keqin and saying, 'This is a drop of blood from Caoxi (the Sixth Patriarch Huineng).' Keqin awakened at that moment. The fame of a great knowledgeable person spread far and wide, and people rushed to visit him. He carried a bowl and walked out of Sichuan, going wherever his heart desired. First, he visited Yuquan Hao (Chan Master Yuquan Hao), Jinluan Xin (Chan Master Jinluan Xin), and also visited Dawei Zhe (Chan Master Dawei Zhe), Huitang Xin (Chan Master Huitang Xin), and Donglin Zong (Chan Master Donglin Zong), who all considered him a vessel of the Dharma, and Huitang especially appreciated him. Finally, he visited Chan Master Yan of Wuzu (Chan Master Fayan of Wuzu), exerting all his abilities to display his Zen skills, but Wuzu did not approve. So he said that Wuzu was forcibly changing people, uttering disrespectful words, and left in anger. Wuzu said, 'When a bout of fever strikes, you will think of me.' Arriving at Jinshan, he contracted typhoid fever and was extremely distressed, and what he had seen and learned in the past could not help him. Recalling Wuzu's words, he vowed to himself, 'When my illness is slightly better, I will return to Wuzu.' After recovering, he returned to the mountain. Wuzu was pleased to see him and ordered him to serve as an attendant for half a month. It happened that an envoy (an official of the court) visited Wuzu, asking about the main idea of the Buddha Dharma. Keqin eavesdropped from the side, suddenly gaining insight, and hurriedly ran out, seeing a chicken flying onto the railing, flapping its wings and crowing.
。即大悟。袖香入室。通所得。祖曰。佛祖大事。非小根劣器所能造。汝既如是。吾助汝喜。因遍謂山中耆老曰。我侍者參得禪也。嘗伐一巨木。祖固止之。不聽。祖怒奮鋌而起。師立不動。祖投所持挺。笑而去。自是遇物無疑。崇寧中。省親還蜀。諸老相謂曰。道西行矣。時同門佛鑒慧勤。亦知名眾。遂目師為川勤別之。成都師郭知章。請開法六祖。更昭覺凡八年。復出峽南遊。時張無盡。寓荊南。自以手提古佛。席捲諸方。見師恍然自失。留居碧巖院。傾心事之(傳燈錄云。張寓荊南。以道學自居。少見推許。師艤舟謁之。劇談華嚴旨。要曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公。於是。不覺促榻。師遂問曰。到此。與祖師西來意。為同爲別。公曰。同矣。師曰。沒交涉。公色慍。師曰。不見雲門道。山河大地。無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上全提時節。彼德山臨濟非乎。公乃首肯。翌日。復舉事法界理法界。至理專無礙法界。師又問。此可說禪乎。公曰。正好說禪也。師笑曰。不然。正在法界量里。蓋法界量未滅。若到事事無礙法界。法界量滅
【現代漢語翻譯】 現代漢語譯本： 於是他大徹大悟。袖中的香氣飄入室內，通達了他所領悟的道理。祖師（指禪宗的祖師）說：『佛祖的大事，不是小根器、劣等資質的人所能成就的。你既然如此，我為你感到高興。』於是遍告山中的年長者們說：『我的侍者參禪得道了。』 曾經砍伐一棵巨大的樹木，祖師堅決阻止他，他不聽。祖師憤怒地奮起阻止，他站立不動。祖師扔掉手中的木棒，笑著離開了。從此以後，他遇到事物不再疑惑。 崇寧年間，他回四川探親。各位長老互相說道：『道要向西傳了。』當時同門佛鑒慧勤（人名），也以名聲著稱。於是人們稱他為『川勤別』。 成都的師郭知章（人名），請他到六祖道場開法，在昭覺寺一共八年。之後又出峽南遊歷。當時張無盡（人名），住在荊南。他自認為掌握了古佛的真諦，席捲各方。見到圓悟克勤后，恍然若有所失，留他在碧巖院居住，傾心侍奉他（《傳燈錄》記載：張無盡住在荊南，以精通道學自居，很少有人推崇他。圓悟克勤乘船拜訪他，深入探討華嚴宗的宗旨，要點是：華嚴宗所展現的是現量境界，事和理完全真實，最初就沒有虛假之法。所以即一而萬，瞭解萬即是一，一又復一，萬又復萬，浩瀚無盡。心、佛、眾生，三者沒有差別，舒捲自在，沒有阻礙，圓融無礙。這雖然是最高的境界，終究是無風時水面上的波紋。張無盡於是感到不安）。 圓悟克勤於是問道：『到了這個境界，與祖師西來之意，是相同還是不同？』張無盡說：『相同了。』圓悟克勤說：『沒有交涉。』張無盡臉色不悅。圓悟克勤說：『沒見到雲門文偃（禪宗大師）說，山河大地，沒有絲毫過患，仍然是轉句。直到不見一色，才是半提。更要知道還有向上全提的時候，難道德山宣鑒（禪宗大師）和臨濟義玄（禪宗大師）不是這樣嗎？』張無盡這才點頭認可。 第二天，圓悟克勤又舉出事法界、理法界，直到理事無礙法界。圓悟克勤又問：『這可以說禪嗎？』張無盡說：『正好說禪啊。』圓悟克勤笑著說：『不是這樣。正在法界量里。因為法界量還沒有滅盡。如果到了事事無礙法界，法界量就滅盡了。』
【English Translation】 English version: Thereupon, he attained great enlightenment. The fragrance from his sleeve filled the room, penetrating the principles he had realized. The Patriarch (referring to the Zen Patriarch) said, 'The great matter of the Buddhas and Patriarchs cannot be accomplished by those of small capacity and inferior faculties. Since you are like this, I rejoice for you.' He then announced to the elders in the mountain, 'My attendant has attained Zen.' Once, he was felling a giant tree, and the Patriarch firmly stopped him, but he would not listen. The Patriarch angrily rose up to stop him, but the attendant stood still. The Patriarch threw down the staff he was holding, laughed, and left. From then on, he had no more doubts when encountering things. During the Chongning era, he returned to Sichuan to visit his family. The elders said to each other, 'The Dao is going to spread westward.' At that time, his fellow disciple, Fogian Huiqin (name of a person), was also known for his reputation. Thus, people called him 'Chuan Qin Bie'. Guo Zhizhang (name of a person) from Chengdu invited him to open the Dharma at the Sixth Patriarch's monastery, where he stayed at Zhaojue Temple for a total of eight years. Afterwards, he traveled south of the gorges. At that time, Zhang Wujin (name of a person) resided in Jingnan. He considered himself to have grasped the essence of the ancient Buddhas, sweeping across all directions. Upon seeing Yuanwu Keqin, he was suddenly lost and invited him to stay at Biyan Monastery, serving him wholeheartedly (The 'Transmission of the Lamp' records: Zhang Wujin resided in Jingnan, considering himself proficient in Daoist learning, and was rarely praised. Yuanwu Keqin visited him by boat, deeply discussing the tenets of the Huayan school, the key point being: The Huayan school reveals the realm of direct perception, where phenomena and principle are completely true, and there is no false Dharma from the beginning. Therefore, one is all, and understanding all is one, one again is one, and all again is all, vast and inexhaustible. Mind, Buddha, and sentient beings are not different, freely expanding and contracting, without obstruction, perfectly harmonious. Although this is the highest realm, it is ultimately like ripples on the water's surface when there is no wind. Zhang Wujin then felt uneasy). Yuanwu Keqin then asked, 'Having reached this realm, is it the same or different from the meaning of the Patriarch's coming from the West?' Zhang Wujin said, 'It is the same.' Yuanwu Keqin said, 'There is no connection.' Zhang Wujin's expression turned displeased. Yuanwu Keqin said, 'Haven't you seen Yunmen Wenyan (Zen master) say that the mountains and rivers and the great earth have no fault at all, yet it is still a turning phrase. Only when one does not see a single color is it half-raised. One must also know that there is a time for fully raising upwards. Are not Deshan Xuanjian (Zen master) and Linji Yixuan (Zen master) like this?' Zhang Wujin then nodded in agreement. The next day, Yuanwu Keqin again brought up the Realm of Phenomena, the Realm of Principle, up to the Realm of Non-Obstruction between Phenomena and Principle. Yuanwu Keqin then asked, 'Can this be called Zen?' Zhang Wujin said, 'It is perfect for speaking of Zen.' Yuanwu Keqin smiled and said, 'It is not like that. It is still within the measure of the Dharma Realm. Because the measure of the Dharma Realm has not been extinguished. If one reaches the Realm of Non-Obstruction in all Phenomena, the measure of the Dharma Realm will be extinguished.'
。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。公曰。美哉論。豈易得聞。於是。執師禮。留居碧巖)。復徙長沙道林。太保樞密鄧子常。上師德行。賜紫服師號佛果。政和中。移延康蔣山。東南學者。赴之如歸。至無地可容。名聞京師。被詔住天寧萬壽。召見褒寵甚渥。建炎初。宰相李伯紀。奏住金山。高宗至維揚。入對。賜名圓悟禪師。改云居久之。復領昭覺。紹興五年八月己酉。微恙。留偈示眾。擲筆而逝。茶毗。舌齒不壞。舍利五色無數。閱世七十有三。坐夏五十有五。塔于昭覺之側。謚真覺禪師。師清凈無作。不入諸相。示方便門。提引未悟。一聽其語。莫不愀然感動。有泣下者。故住天寧時。一時王公貴人。道德材智。文學之士。日造其室。車轍滿戶外。雖毗耶聽法。不能過也。度弟子五百人。嗣法得眼。領袖諸方者。百餘人。方據大叢林。匡眾說法。為後學標表。可謂盛矣。師自得法后。聲名藉甚。繇嶽麓。徙蔣山。行成德備。每得天神訶護。過金山時。賊趙萬。據鎮江擁兵數百。操戰艦。乘風欲度。忽反風。雲霧晦冥連晝夜。不得度。乃止。比赴云居。道長廬。賊張遇奄至。盡劫所有。師衣缽
【現代漢語翻譯】 現代漢語譯本：開始喜歡談論禪。『如何是佛乾屎橛？』（如何是佛，是乾燥的糞便？）。『如何是佛麻三斤？』（如何是佛，是三斤重的麻？）。因此真凈禪師的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒， 趁出淫坊，未還酒債，十字街頭，解開布袋。』（事事沒有阻礙，一切如意自在，手裡拿著豬頭，口中誦唸清凈的戒律，從妓院裡趕出來，還沒還清酒店的欠債，在十字街頭，解開布袋）。
公說：『說得好啊！這樣的言論哪裡容易聽到！』於是行弟子之禮，留在碧巖禪寺。後來又遷到長沙道林寺。太保樞密鄧子常，上奏老師的德行，皇帝賜予紫色的袈裟，並賜予『佛果』的師號。政和年間，遷到延康蔣山寺，東南地區的學佛之人，像歸家一樣前往，以至於沒有地方可以容納。名聲傳到京城，被詔令住持天寧萬壽寺，皇帝召見，給予豐厚的褒獎和恩寵。建炎初年，宰相李伯紀，上奏讓其住持金山寺。高宗皇帝到達維揚，入宮覲見，皇帝賜名『圓悟禪師』。之後改住云居寺很久。又領管昭覺寺。紹興五年八月己酉日，略有小病，留下偈語給眾人，扔下筆去世。火化后，舌頭和牙齒沒有損壞，舍利子五顏六色，數量無數。享年七十三歲，坐禪五十五個夏季。塔建在昭覺寺旁邊，謚號『真覺禪師』。
禪師清凈無為，不執著于任何表象，展示方便之門，引導尚未開悟的人。一聽到他的話，沒有不感到肅然動容的，甚至有流下眼淚的。所以在住持天寧寺時，一時間王公貴人，有道德、有才能、有文學修養的人士，每天都到他的住所拜訪，車轍印滿了門外，即使是毗耶離城聽法的盛況，也不能超過。度化弟子五百人，得到真傳，成為各方領袖的人，有一百多人。都在各大寺院擔任住持，匡正大眾，說法開示，為後來的學人樹立榜樣，可以說是非常興盛了。禪師自從得法之後，聲名遠播，從嶽麓寺，遷到蔣山寺，德行日益完備，經常得到天神的護佑。經過金山寺時，賊寇趙萬，佔據鎮江，擁兵數百，駕著戰船，乘風想要渡江，忽然颳起逆風，雲霧昏暗，連日連夜，無法渡江，於是停止了。等到前往云居寺，路過長廬寺時，賊寇張遇突然到來，搶劫了所有的東西，包括禪師的衣缽。 English version: He began to enjoy discussing Chan (Zen). 'What is Buddha a dried dung?' (What is Buddha, a dried piece of excrement?). 'What is Buddha three pounds of flax?' (What is Buddha, three pounds of flax?). Therefore, Zen Master Zhenjing's verse says: 'Everything is unobstructed, as you wish freely, holding a pig's head in hand, reciting pure precepts in the mouth, chasing out from the brothel, not yet repaid the wine debt, at the crossroads, untie the cloth bag.' (Everything is unobstructed, everything is as you wish freely, holding a pig's head in hand, reciting pure precepts in the mouth, chasing out from the brothel, not yet repaid the wine debt, at the crossroads, untie the cloth bag).
The Duke said, 'Well said! Such remarks are not easy to hear!' Thereupon, he performed the disciple's ceremony and stayed at Biyan Monastery. Later, he moved to Daolin Monastery in Changsha. Deng Zichang, the Grand Protector and Privy Counselor, reported the teacher's virtue, and the emperor bestowed a purple robe and the title 'Buddha Fruit'. During the Zhenghe period, he moved to Yankang Jiangshan Temple, and Buddhist learners from the southeast went there as if returning home, to the point where there was no place to accommodate them. His fame spread to the capital, and he was ordered to reside at Tianning Wanshou Temple. The emperor summoned him and bestowed generous praise and favor. At the beginning of the Jianyan period, Prime Minister Li Boji requested him to reside at Jinshan Temple. Emperor Gaozong arrived at Weiyang, entered the palace to pay respects, and the emperor bestowed the name 'Zen Master Yuanwu'. Later, he changed to reside at Yunju Temple for a long time. He also led Zhaojue Temple. On the day of Jiyou in August of the fifth year of Shaoxing, he had a slight illness, left a verse for the people, and passed away after throwing down his pen. After cremation, his tongue and teeth were not damaged, and the relics were of various colors and countless in number. He lived to the age of seventy-three, and sat in meditation for fifty-five summers. The pagoda was built next to Zhaojue Temple, and he was posthumously named 'Zen Master Zhenjue'.
The Zen Master was pure and non-acting, not attached to any appearances, showing the door of skillful means, guiding those who have not yet awakened. Upon hearing his words, none were not moved with solemnity, and some even shed tears. Therefore, when he was the abbot of Tianning Temple, princes, nobles, people of virtue, talent, and literary accomplishment visited his residence every day, and the wheel tracks filled the outside of the door, even the grand occasion of listening to the Dharma in the city of Viyali could not surpass it. He converted five hundred disciples, and more than one hundred people received the true transmission and became leaders in various directions. They all served as abbots in major monasteries, rectifying the masses, expounding the Dharma, and setting an example for later learners, which can be said to be very prosperous. Since the Zen Master attained the Dharma, his reputation spread far and wide, from Yuelu Temple to Jiangshan Temple, his virtue became increasingly complete, and he often received the protection of the gods. When passing by Jinshan Temple, the bandit Zhao Wan occupied Zhenjiang, with hundreds of soldiers, driving warships, wanting to cross the river by wind, suddenly a headwind blew, the clouds and fog were dim, day and night, unable to cross the river, so they stopped. When going to Yunju Temple, passing by Changlu Temple, the bandit Zhang Yu suddenly arrived and robbed everything, including the Zen Master's robe and bowl.
【English Translation】 He began to enjoy discussing Chan (Zen). 'What is Buddha a dried dung?' (What is Buddha, a dried piece of excrement?). 'What is Buddha three pounds of flax?' (What is Buddha, three pounds of flax?). Therefore, Zen Master Zhenjing's verse says: 'Everything is unobstructed, as you wish freely, holding a pig's head in hand, reciting pure precepts in the mouth, chasing out from the brothel, not yet repaid the wine debt, at the crossroads, untie the cloth bag.' (Everything is unobstructed, everything is as you wish freely, holding a pig's head in hand, reciting pure precepts in the mouth, chasing out from the brothel, not yet repaid the wine debt, at the crossroads, untie the cloth bag).
The Duke said, 'Well said! Such remarks are not easy to hear!' Thereupon, he performed the disciple's ceremony and stayed at Biyan Monastery. Later, he moved to Daolin Monastery in Changsha. Deng Zichang, the Grand Protector and Privy Counselor, reported the teacher's virtue, and the emperor bestowed a purple robe and the title 'Buddha Fruit'. During the Zhenghe period, he moved to Yankang Jiangshan Temple, and Buddhist learners from the southeast went there as if returning home, to the point where there was no place to accommodate them. His fame spread to the capital, and he was ordered to reside at Tianning Wanshou Temple. The emperor summoned him and bestowed generous praise and favor. At the beginning of the Jianyan period, Prime Minister Li Boji requested him to reside at Jinshan Temple. Emperor Gaozong arrived at Weiyang, entered the palace to pay respects, and the emperor bestowed the name 'Zen Master Yuanwu'. Later, he changed to reside at Yunju Temple for a long time. He also led Zhaojue Temple. On the day of Jiyou in August of the fifth year of Shaoxing, he had a slight illness, left a verse for the people, and passed away after throwing down his pen. After cremation, his tongue and teeth were not damaged, and the relics were of various colors and countless in number. He lived to the age of seventy-three, and sat in meditation for fifty-five summers. The pagoda was built next to Zhaojue Temple, and he was posthumously named 'Zen Master Zhenjue'.
The Zen Master was pure and non-acting, not attached to any appearances, showing the door of skillful means, guiding those who have not yet awakened. Upon hearing his words, none were not moved with solemnity, and some even shed tears. Therefore, when he was the abbot of Tianning Temple, princes, nobles, people of virtue, talent, and literary accomplishment visited his residence every day, and the wheel tracks filled the outside of the door, even the grand occasion of listening to the Dharma in the city of Viyali could not surpass it. He converted five hundred disciples, and more than one hundred people received the true transmission and became leaders in various directions. They all served as abbots in major monasteries, rectifying the masses, expounding the Dharma, and setting an example for later learners, which can be said to be very prosperous. Since the Zen Master attained the Dharma, his reputation spread far and wide, from Yuelu Temple to Jiangshan Temple, his virtue became increasingly complete, and he often received the protection of the gods. When passing by Jinshan Temple, the bandit Zhao Wan occupied Zhenjiang, with hundreds of soldiers, driving warships, wanting to cross the river by wind, suddenly a headwind blew, the clouds and fog were dim, day and night, unable to cross the river, so they stopped. When going to Yunju Temple, passing by Changlu Temple, the bandit Zhang Yu suddenly arrived and robbed everything, including the Zen Master's robe and bowl.
獨存。又嘗斂上方賜物。置一篋中。寓儀真。師飭其徒往省。答曰。儀真連夕大火。尚何求。師笑曰。汝第往。既至。官寺民櫩。鞠為瓦礫。而師篋封識如新。嘗寓公安天寧。天堂長老覺公。夢一女子。再拜而進曰。乞我東堂。為人天說法。信宿而碧巖疏至。女子。即碧巖護法神也。安樂山神。據云居方丈。諸耆宿。皆徙避別室。師置一榻。臥起如平時。師福慧兩足。行解通脫。斷取世界。如掌中庵摩勒果。是區區者何足言。然為世人傳聞讚歎。故不得略也。
丹霞淳傳
子淳。劍州梓潼賈氏子。依縣之大安寺為童子。年二十七。祝髮受具。禮道凝上人為師。通貫教乘。練達藝學。至大陽訪芙蓉老人。叩以大事。芙蓉目師偉器。示之曰。古人謂空劫已前承當。佛未出世體會。汝但退步就己。萬不失一。安用多言。師言下大悟。侍芙蓉有年。芙蓉。舉立僧。學識威儀。為眾標表。芙蓉深器重之。以為洞上孤宗。斯人可托。自是名起叢林。崇寧間。王公信玉。按刑京右。聞師名德。請住南陽丹霞山。道聲益著。師說法直捷警悟。位下多賢哲士。如瞭如悟如預。后皆為天人師。但道熟世疏。能為左右周旋。使師得一意安唱。不至闕陷者預也。久之。以疾退居唐州大乘西庵。隨州太守向公。復以洪山保壽為迫。不
【現代漢語翻譯】 現代漢語譯本 獨存。又曾經收斂上方賞賜的物品，放在一個箱子里，寄存在儀真。丹霞淳禪師讓他的弟子前去檢視。弟子回答說：『儀真連續幾個晚上發生大火，還求什麼呢？』丹霞淳禪師笑著說：『你只管去。』弟子到了儀真，官府寺廟和百姓的房屋，都燒成了瓦礫，而禪師的箱子封條完好如新。丹霞淳禪師曾經住在公安的天寧寺，天堂長老覺公，夢見一個女子，向他再拜並說道：『請把東堂給我，我將在這裡為人天說法。』第二天碧巖疏（寺院名）的邀請函就到了。夢中的女子，就是碧巖的護法神。安樂山神，佔據了云居寺的方丈室，眾位年長的僧人，都搬到別的房間躲避。丹霞淳禪師放下一張床，像平時一樣在那裡起臥。丹霞淳禪師福慧具足，修行和見解都通達無礙，掌握世界，就像掌握手中的庵摩勒果（一種果實）一樣。像我這樣的人，又有什麼值得說的呢？然而因為世人都傳聞讚歎他，所以不能省略不寫。
丹霞淳禪師的傳記
子淳，是劍州梓潼人賈氏的兒子。在縣裡的大安寺做童子。二十七歲時，剃髮出家，受具足戒。拜道凝上人為師，通曉佛法教義，精通各種技藝學問。後來到大陽拜訪芙蓉老人，向他請教大事。芙蓉老人認為子淳是可造之材，開示他說：『古人說在空劫（時間概念，指極長的時間）以前就要承擔，在佛未出世時就要體會。你只要退步反觀自己，萬無一失，哪裡用得著多說？』子淳聽后當下大悟。侍奉芙蓉老人多年。芙蓉老人，舉薦子淳做立僧，他的學識和威儀，成為大眾的表率。芙蓉老人非常器重他，認為他是洞山宗的繼承人，可以託付重任。從此子淳的名聲傳遍叢林。崇寧年間，王公信玉，擔任京右的刑獄長官，聽聞子淳的名聲和德行，請他住持南陽丹霞山，子淳的道聲更加顯著。子淳說法直接明瞭，警醒開悟。門下有很多賢哲之士，如瞭如、悟如、預等，後來都成為天人的導師。只是子淳精通佛法卻不諳世事，幸虧有預在左右周旋，使子淳能夠安心說法，不至於出現缺失和陷阱。
【English Translation】 English version He remained solitary. He also once collected the offerings bestowed by the superiors and placed them in a chest, which he stored in Yizhen. Chan Master Danxia Chun instructed his disciple to go and check on it. The disciple replied, 'Yizhen has been experiencing great fires for several nights in a row, what is there to seek?' Chan Master Danxia Chun smiled and said, 'Just go.' When the disciple arrived, the government offices, temples, and people's homes had all been reduced to rubble, but the master's chest was sealed and as new. Chan Master Danxia Chun once resided in Tianning Temple in Gong'an. Elder Juegong of Tiantang dreamed of a woman who bowed to him twice and said, 'Please give me the East Hall, where I will preach the Dharma for humans and devas.' The next day, an invitation from Bi Yan Shu (name of a temple) arrived. The woman in the dream was the Dharma protector deity of Bi Yan. The mountain deity of Anle occupied the abbot's room of Yunju Temple, and all the senior monks moved to other rooms to avoid him. Chan Master Danxia Chun placed a bed there and rested as usual. Chan Master Danxia Chun was complete in both blessings and wisdom, and his practice and understanding were unobstructed. He grasped the world as easily as holding an Amalaka fruit (a type of fruit) in his palm. What is there to say about someone like me? However, because the world spreads rumors and praises him, I cannot omit writing about him.
Biography of Chan Master Danxia Chun
Zichun was the son of the Jia family of Zitong, Jianzhou. He became a novice at Daan Temple in the county. At the age of twenty-seven, he shaved his head and received the full precepts. He took Superior Daoning as his teacher, mastering Buddhist doctrines and excelling in various arts and sciences. Later, he visited Elder Furong in Dayang and asked him about important matters. Elder Furong considered Zichun to be a promising talent and instructed him, 'The ancients said to take responsibility before the empty eon (a concept of time, referring to an extremely long time) and to understand before the Buddha appeared in the world. You only need to step back and reflect on yourself, and you will never fail. What is the need for more words?' Zichun had a great awakening upon hearing this. He served Elder Furong for many years. Elder Furong recommended Zichun to be a standing monk, and his knowledge and demeanor became a model for the masses. Elder Furong highly valued him, considering him to be the successor of the Caodong school, to whom important tasks could be entrusted. From then on, Zichun's reputation spread throughout the monasteries. During the Chongning era, Wang Gong Xinyu, who was in charge of criminal justice in Jingyou, heard of Zichun's reputation and virtue and invited him to reside at Danxia Mountain in Nanyang. Zichun's reputation became even more prominent. Zichun's Dharma talks were direct and clear, awakening and enlightening. Many virtuous and wise people were among his disciples, such as Liaoru, Wuru, and Yu, who later became teachers of humans and devas. However, Zichun was well-versed in Buddhist teachings but not worldly affairs. Fortunately, Yu was there to assist him, allowing Zichun to preach the Dharma in peace, without any deficiencies or pitfalls.
得已應之。遂終於保壽。師性孤潔。氣和而貌剛。心慈而言厲。自髫齔立志。至老不渝。以忘機為化本。以離識為宗通。故能妙唱五位。橫壓諸方。可謂丈夫矣。塔在洪山南。
守遂傳(慶顯附)
守遂。遂寧蓬溪章氏子。幼不茹葷酒。不好弄。事南麓院自慶上人為童子。二十七得度。南遊初抵玉泉。見勤禪師。勤深器之。命副院事。歲余走大洪。謁恩禪師。上方丈才展坐具。忽一小蟲。飛墮于地。遽引手拂之。豁然大悟。恩肯之。俾總院事。說法一本于恩。政和戊戌。賜號凈慈。隨州袁公灼。奏師道德堪表率叢林也。俄遷水南。靖康丁未。退止德安𡾇山之延福院。時海內大亂。江淮盜起。所在戒嚴。安守李公濟。慮師所居荒。遠命移錫入城。建化城庵居之。賊圍城久。每攻輒不利。乃曰。城中有異人。遂引去。鎮撫陳規。聞而嘆曰。異人誰歟。必吾凈嚴師也。紹興乙卯。宣撫司命居大洪。學子望山而歸。極一時之盛。師亦誨人無倦。至丁卯三月。示疾而化。師天質溫靖。與物無忤。且奉戒謹。終身不服縑纊。不執財寶。不近玩好。士大夫以為貺。隨得隨施。慈至蚤虱。不忍棄地。納之衣中。
慶顯。蜀廣安王氏子。誦寶公十二時歌。有省。嘗參佛性。又見宏智。皆有啓發。而瓣香所表信於人天。
【現代漢語翻譯】 現代漢語譯本： 得已應允了他，（凈嚴禪師）最終在保壽寺圓寂。禪師天性孤高純潔，性情溫和而外貌剛毅，內心慈悲而言辭嚴厲。自年幼時就立下志向，到老都沒有改變。以忘卻機心作為教化的根本，以脫離分別意識作為通達佛理的途徑。因此能夠巧妙地唱出五位禪法，橫掃各方。真可謂大丈夫啊！他的塔位於洪山的南面。
守遂傳（附慶顯）
守遂禪師，是遂寧蓬溪章氏之子。從小不吃葷腥，不好玩樂。在南麓院跟隨自慶上人做童子。二十七歲時剃度出家。南遊時初到玉泉寺，拜見勤禪師。勤禪師非常器重他，任命他為副院事。一年多后前往大洪山，拜見恩禪師。恩禪師剛升座，才展開坐具，忽然一隻小蟲飛落到地上，（守遂禪師）立即伸手拂去。因此豁然大悟，恩禪師認可了他，讓他總管院中事務。說法完全遵循恩禪師的教導。政和戊戌年，皇帝賜號『凈慈』。隨州袁公灼上奏說禪師的道德堪為叢林的表率。不久遷往水南。靖康丁未年，退隱到德安𡾇山的延福院。當時國內大亂，江淮一帶盜賊蜂起，到處**。安守李公濟考慮到禪師所居住的地方荒涼偏遠，命令他移居到城裡，建造化城庵讓他居住。賊兵圍城很久，每次攻打都不順利，於是說：『城中有異人。』就撤兵離開了。鎮撫陳規聽說了，感嘆地說：『異人是誰呢？一定是我的凈嚴禪師啊！』紹興乙卯年，宣撫司命令他住持大洪山，學子們望風而歸，盛極一時。禪師也誨人不倦。到丁卯年三月，示現疾病而圓寂。禪師天性溫和安靜，與萬物沒有衝突。而且奉持戒律謹慎，終身不穿絲綿衣物，不持有財寶，不接近玩好之物。士大夫送給他的東西，他隨得隨施捨。慈悲到蚤虱，不忍心丟棄在地上，就收納到衣服中。
慶顯禪師，是蜀地廣安王氏之子。誦讀寶公（寶誌禪師）的《十二時歌》，有所領悟。曾經參訪佛性禪師，又拜見宏智禪師，都得到啓發。他的法語和香火，為人和天所信奉。
【English Translation】 English version: He was granted his request and eventually passed away at Baoshou Temple. The master was solitary and pure in nature, gentle in temperament but stern in appearance, compassionate in heart but strict in speech. From a young age, he established his aspirations and never changed them in his old age. He took forgetting scheming as the basis of his teachings and detaching from discriminating consciousness as the means to understanding the ultimate truth. Therefore, he was able to skillfully sing the Five Ranks and overwhelm all directions. He can be called a great man! His pagoda is located south of Hongshan Mountain.
Biography of Shousui (with Qingxian attached)
Shousui was the son of the Zhang family of Pengxi, Suining. From a young age, he did not eat meat or drink alcohol, and he did not like to play. He served the monk Ziqing of Nanlu Temple as a young novice. At the age of twenty-seven, he was ordained. When traveling south, he first arrived at Yuquan Temple and met Chan Master Qin. Chan Master Qin deeply valued him and appointed him as the deputy abbot. More than a year later, he went to Dahong Mountain and visited Chan Master En. As soon as Chan Master En ascended the seat and unfolded his sitting mat, a small insect flew and fell to the ground. (Shousui) immediately reached out and brushed it away. He suddenly had a great enlightenment, and Chan Master En acknowledged him, allowing him to manage the affairs of the temple. His teachings were entirely based on those of Chan Master En. In the year of Wuxu during the Zhenghe era, he was granted the title 'Jingci' by the emperor. Yuan Gongzhuo of Suizhou memorialized that the master's morality was worthy of being a model for the monastic community. Soon after, he moved to Shinan. In the year of Dingwei during the Jingkang era, he retired to Yanfu Temple on 𡾇 Mountain in Dean. At that time, the country was in great turmoil, and bandits rose up in the Jianghuai area, causing ** everywhere. Li Gongji, the defender of An, considering that the master's residence was desolate and remote, ordered him to move into the city and built Huacheng Hermitage for him to live in. The bandits besieged the city for a long time, and every attack was unsuccessful. So they said, 'There is an extraordinary person in the city.' And they withdrew their troops. Chen Gui, the pacifier, heard about it and sighed, saying, 'Who is this extraordinary person? It must be my Jingyan Master!' In the year of Yimao during the Shaoxing era, the Pacification Commissioner ordered him to reside at Dahong Mountain. Students returned, looking up to him, and it was a time of great prosperity. The master also taught people tirelessly. In the third month of the year Dingmao, he manifested illness and passed away. The master was gentle and quiet by nature, and he had no conflict with anything. Moreover, he carefully observed the precepts, and throughout his life, he did not wear silk or cotton clothing, did not hold onto wealth, and did not indulge in playthings. When scholar-officials gave him gifts, he gave them away as soon as he received them. He was compassionate even to fleas and lice, and he could not bear to throw them on the ground, so he put them in his clothes.
Qingxian was the son of the Wang family of Guang'an, Shu. He recited Bao Gong's (Chan Master Baozhi's) 'Song of the Twelve Hours' and had some understanding. He once visited Chan Master Foxing and also visited Chan Master Hongzhi, and both times he received enlightenment. His Dharma teachings and incense offerings were trusted by humans and gods.
獨歸凈嚴。蓋以凈嚴。鍵槌穩密。所得獨深也。顯性恬淡。於世念泊然無所起。其視榮名貴勢。等太虛浮雲。倏焉起滅。不足當一盻。一時名公鉅卿。皆忘勢交之。京西帥漕。列道行於朝。當道下省帖起。住大洪。賜號覺照慧空佛智明悟大師。大洪一席。恩遂顯三世的承。道望不少衰。可以觀其家風矣。
自覺傳(禧誧附)
自覺。青州王氏子。幼以儒業。見知于司馬溫公。然事高尚。無意功名。落髮從芙蓉楷公游。履踐精密。契悟超絕。出世住𥙿州大乘山普嚴寺。始至辟僧房。為海會室。振大法音。遠近緇白。見聞攝受。自堂序庭廡。皆易新之。使來觀者。如入廊廟。雖未睹羽儀悉生。恭謹如聞簫韶。雖不知音。亦有樂意。故耽道腴味禪悅。自拔于般若之門者多矣。寺碑謂。覺。長安人。有操行。斷緣舍俗。師事大長老道楷。究竟大事。得骨與髓。士大夫聞其言。翛然有遺世意。一時知識。無出覺右者。崇寧間。詔居凈因。聲光益弘。一日示眾曰。祖師西來。特唱此事。自是諸人。不肯委悉。向外馳求。投赤水以尋珠。詣荊山而覓玉。殊不知從門入者。不是家珍。認影迷頭。豈非大錯。直得宗門提唱。體寂無依。異念不生。古今無間。森羅萬象。觸目家風。鳥道遼空。不妨舉步。金雞報曉。丹鳳翱翔。
【現代漢語翻譯】 現代漢語譯本 獨歸凈嚴（Dú guī jìng yán）。大概是因為凈嚴（Jìng yán）禪師持戒嚴謹，所得體悟也格外深刻。他顯現出的性情恬淡，對於世俗的念頭淡泊，沒有絲毫的追求。他看待榮華名利和顯貴權勢，如同太空中漂浮的雲彩，轉瞬即逝，不值得他一顧。當時有許多名公巨卿，都忘記了自身的地位與他交往。京西的帥臣和漕臣，在朝廷中位列要職，當他們下達公文，請凈嚴禪師住持大洪寺時，朝廷還賜予他『覺照慧空佛智明悟大師』的稱號。大洪寺的一席之地，使得凈嚴禪師三世的傳承得以彰顯，他的道行和聲望沒有絲毫衰減，由此可見他的家風。
自覺傳（Zì jué zhuàn）（附禧誧（Xǐ bù））
自覺（Zì jué）禪師，是青州（Qīng zhōu）王氏之子。年幼時憑藉儒學，得到司馬溫公（Sīmǎ Wēngōng）的賞識。然而他志向高遠，無意于功名利祿，於是剃度出家，跟隨芙蓉楷公（Fúróng kǎi gōng）修行。他嚴謹地踐行佛法，契悟超凡脫俗。後來出世住持𥙿州（Yǎn zhōu）大乘山（Dàshèng shān）普嚴寺（Pǔyán sì）。剛到寺院，他就開闢僧房，作為海會室（hǎi huì shì）。弘揚大法之音，遠近的出家和在家弟子，都受到他的教化和攝受。從殿堂的次序到庭院的圍墻，都被他修繕一新，使得前來參觀的人，如同進入莊嚴的廟堂。即使沒有看到儀仗隊，也會自然產生恭敬之心，如同聽到了美妙的音樂，即使不懂音樂，也會感到快樂。因此，沉溺於佛法美味和禪悅，從而從般若之門自我解脫的人很多。寺碑上說，自覺（Zì jué）禪師是長安（Cháng'ān）人，有操守品行，斷絕塵緣，捨棄世俗，師從大長老道楷（Dào kǎi），最終徹悟大事，得其精髓。士大夫們聽了他的話，都感到超脫，有遺世之意。當時的有識之士，沒有能超過自覺（Zì jué）禪師的。崇寧（Chóng níng）年間，朝廷下詔讓他居住在凈因寺（Jìng yīn sì），他的聲望更加顯赫。有一天，他向大眾開示說：『祖師西來，特別宣揚此事，但是大家都不肯詳細瞭解，向外馳求，如同到赤水（Chì shuǐ）去尋找珍珠，到荊山（Jīng shān）去尋找玉石。殊不知從門進入的，不是家裡的珍寶，認影子當頭，豈不是大錯特錯。只有宗門提倡的，體性寂靜無所依，沒有其他的念頭產生，古今沒有間隔，森羅萬象，觸目都是家風。鳥道遼闊空曠，不妨舉步前行。金雞報曉，丹鳳翱翔。』
【English Translation】 English version He returned alone to Jingyan (Jìng yán, Pure Strictness). It was probably because Jingyan (Jìng yán) held the key and mallet firmly and securely, that his attainments were exceptionally profound. He manifested a serene and detached nature, with no worldly thoughts arising. He viewed fame, glory, nobility, and power as fleeting clouds in the vast sky, arising and vanishing in an instant, not worth a glance. At that time, many famous officials and great ministers forgot their status and associated with him. The military commissioner and transport commissioner of Jingxi (Jīngxī), who held important positions in the court, issued an official document inviting him to reside at Dahong Temple (Dàhóng sì), and the court bestowed upon him the title of 'Great Master of Enlightenment, Illumination, Wisdom, Emptiness, Buddha-Knowledge, and Clear Understanding'. The position at Dahong Temple (Dàhóng sì) allowed his lineage of three lifetimes to be manifested, and his virtue and reputation did not diminish in the slightest, which shows his family tradition.
Biography of Zizhao (Zì zhào) (with Xibu (Xǐ bù) appended)
Zizhao (Zì zhào, Self-Awareness) was a son of the Wang family of Qingzhou (Qīng zhōu). In his youth, he was recognized by Sima Wengong (Sīmǎ Wēngōng) for his Confucian studies. However, he had lofty aspirations and no interest in fame or fortune, so he shaved his head and became a monk, following the master Furong Kaigong (Fúróng kǎi gōng). He practiced diligently and attained extraordinary enlightenment. He later emerged from seclusion to reside at Puyan Temple (Pǔyán sì) on Dasheng Mountain (Dàshèng shān) in Yanzhou (Yǎn zhōu). Upon arriving at the temple, he opened up monks' quarters as a 'Sea Assembly Room' (hǎi huì shì). He propagated the great Dharma sound, and both monastic and lay disciples from near and far were influenced and received by him. From the order of the halls to the walls of the courtyard, he renovated everything, so that those who came to visit felt as if they were entering a solemn temple. Even without seeing the ceremonial guards, they would naturally feel reverence, as if hearing beautiful music, and even if they did not understand the music, they would still feel joy. Therefore, many people indulged in the flavor of the Dharma and the joy of Chan, and freed themselves from the gate of Prajna. The temple inscription says that Zizhao (Zì zhào) was a native of Chang'an (Cháng'ān), with integrity and conduct, who severed worldly ties and abandoned secular life, and studied under the great elder Daokai (Dào kǎi), ultimately realizing the great matter and obtaining its essence. The scholar-officials who heard his words felt detached and had the intention of abandoning the world. At that time, no knowledgeable person surpassed Zizhao (Zì zhào). During the Chongning (Chóng níng) era, the court issued an edict for him to reside at Jingyin Temple (Jìng yīn sì), and his reputation became even more prominent. One day, he addressed the assembly, saying: 'The Patriarch came from the West, especially to proclaim this matter, but everyone is unwilling to understand it in detail, and seeks outwards, like going to Chishui (Chì shuǐ) to find pearls, or going to Jingshan (Jīng shān) to find jade. Little do they know that what enters through the door is not the treasure of the home, and mistaking the shadow for the head is a great mistake. Only the Zongmen advocates that the essence of the body is silent and without reliance, and no other thoughts arise, there is no separation between ancient and modern, and all phenomena are the family style that meets the eye. The bird path is vast and empty, and it does not hinder taking steps forward. The golden rooster crows at dawn, and the red phoenix soars.'
玉樹花開。枯枝結子。祗有大陽門下。日日三秋。明月堂前。時時九夏。要會么。無影樹垂寒澗月。海潮東注斗西移。
禧誧。亦得楷道。初住韶山。補天寧。復遷丹霞。將化。召主事。分楮囊為四。眾僧童行常住津送各一。既而曰。丹霞有個公案。從來推倒扶起。今朝普示諸人。且道是個甚底。顧視左右曰。會么。對曰不會。師曰。偉哉大丈夫。不會末後句。遂就寢。右脅而化。
小南禪師傳(海評附)
系南。汀州張氏子。參祐禪師于潭之道林。獲印可。隨遷羅漢。掌堂司。即分座接納。及祐移云居。以師繼席。學者翕然歸之。準世系。以黃龍是大父。名同而道望逼亞。故叢林目為小南。蓋尊黃龍。為老南云。洪覺范謂。小南禪師。道眼明白。未為人知時。嘗至東林照覺。鳴鐘集眾。出迎于清溪之上。其徒大驚。自是名日益著。將示寂。升座告眾曰。羅漢今日。倒騎鐵馬。逆上須彌。踏破虛空。不留朕跡。乃歸方丈。跏趺而逝。師以傳道為志。閱七寒暑。住世四十有五白。雖所蘊未伸。暐然名見當時。垂稱後世。云居。可謂有子矣。
參友海評。所與師同受業者也。將出游。同院僧。夢二大蛇。一角黑。各長數丈。繞院三匝。騰躍而去。黎明。師與評。別眾遊方。夢者撫背囑之曰。二子
【現代漢語翻譯】 現代漢語譯本： 玉樹開花，枯枝結果。只有在大陽門下，日日都像秋天一樣蕭瑟；明月堂前，時時都像夏天一樣炎熱。想要領會嗎？無影樹倒映著寒冷的澗中月，海潮向東流去，斗星向西移動。
禧誧（人名，不詳），也得到了楷道（不詳）。最初住在韶山，後來補任天寧寺，又遷到丹霞山。將要圓寂時，召來主事，把紙囊分成四份，眾僧、童行、常住、津送各一份。然後說：『丹霞有個公案，從來都是推倒又扶起，今天普遍地指示給你們。且說這是個什麼？』環顧左右說：『會嗎？』回答說：『不會。』師父說：『偉大的大丈夫，不會末後一句。』於是就寢，右脅而化。
小南禪師傳（海評附）
釋系南（人名），汀州張氏之子。跟隨祐禪師在潭之道林參禪，獲得印可。隨後遷到羅漢寺，擔任掌堂司，立即分座接納僧眾。等到祐禪師移居云居山，由系南禪師繼任住持。學者們紛紛歸附。按照世系，黃龍（指黃龍慧南禪師）是他的大父。系南禪師名聲與黃龍慧南禪師相同，道望也相近，所以叢林中稱他為小南，大概是爲了尊敬黃龍慧南禪師，稱其為老南。洪覺范說，小南禪師道眼明白。未被人們所知的時候，曾經到東林照覺寺，鳴鐘召集大眾，在清溪之上迎接。他的徒弟們非常驚訝，從此名聲日益顯赫。將要示寂時，升座告訴大眾說：『羅漢寺今日，倒騎鐵馬，逆上須彌山（Mount Sumeru），踏破虛空，不留下我的痕跡。』於是回到方丈室，跏趺而逝。系南禪師以傳道為志，經歷了七個寒暑。住世四十五年。雖然所蘊藏的才能沒有完全施展，但名聲在當時已經顯赫，流傳到後世。云居山，可以說是有了後繼之人了。
參友海評，是與系南禪師一同受業的人。將要出遊時，同院的僧人，夢見兩條大蛇，一條有角，是黑色的，各長數丈，繞著寺院三圈，騰躍而去。黎明時，系南禪師與海評，告別眾人去遊方。做夢的人撫摸著他們的背囑咐說：『你們二人……』
【English Translation】 English version: The jade trees bloom, and withered branches bear fruit. Only under the gate of Da Yang (name of a place), every day is like the bleak autumn; before the Mingyue Hall (Bright Moon Hall), every moment is like the scorching summer. Do you want to understand? The shadowless tree reflects the cold moon in the ravine, the sea tide flows eastward, and the Dipper shifts westward.
Xi Bu (name of a person, unknown) also attained Kai Dao (unknown). He first resided at Shaoshan, then filled a vacancy at Tianning Temple, and later moved to Danxia Mountain. When he was about to pass away, he summoned the chief administrator and divided a paper bag into four portions, one each for the monks, novices, permanent residents, and those who were seeing him off. Then he said, 'Danxia has a koan that has always been pushed down and then raised up again. Today, I universally reveal it to you all. Tell me, what is it?' He looked around and said, 'Do you understand?' They replied, 'We do not understand.' The master said, 'Great indeed is the great man who does not understand the last phrase.' Then he went to bed, lying on his right side, and passed away.
The Biography of Zen Master Xiao Nan (with Hai Ping's Appendix)
Shi Xinan (name of a person) was the son of the Zhang family of Tingzhou. He studied Zen with Zen Master You at Daolin in Tan, and received his approval. Subsequently, he moved to Luohan Temple, where he served as the director of the hall, immediately taking his seat to receive the monks. When Zen Master You moved to Yunju Mountain, Zen Master Xinan succeeded him as abbot. Scholars flocked to him. According to the lineage, Huanglong (referring to Zen Master Huanglong Huinan) was his great-grandfather. Zen Master Xinan's name was the same as Huanglong Huinan, and his reputation was similar, so the monastic community called him Xiao Nan (Little Nan), probably to honor Huanglong Huinan, calling him Lao Nan (Old Nan). Hong Juefan said that Zen Master Xiao Nan's eye of wisdom was clear. Before he was known, he once went to Donglin Zhaojue Temple, rang the bell to gather the assembly, and greeted them above the Qingxi Stream. His disciples were very surprised, and from then on, his fame grew day by day. When he was about to pass away, he ascended the seat and told the assembly, 'Today, Luohan Temple is riding an iron horse upside down, going against the flow up Mount Sumeru, shattering the void, and leaving no trace of me.' Then he returned to his abbot's room, sat in the lotus position, and passed away. Zen Master Xinan was determined to transmit the Dharma, and he spent seven years. He lived for forty-five years. Although his talents were not fully displayed, his reputation was already prominent at that time and has been passed down to later generations. Yunju Mountain can be said to have a successor.
His fellow practitioner Hai Ping was someone who studied with Zen Master Xinan. When he was about to travel, a monk in the same monastery dreamed of two large snakes, one with a horn and black in color, each several feet long, circling the monastery three times, leaping and leaving. At dawn, Zen Master Xinan and Hai Ping bid farewell to everyone to travel. The person who had the dream stroked their backs and instructed them, 'You two...'
善自愛。他日法門龍象也。評嗣廣鑒瑛。住開先。與師相鄰。俱得名叢林間。號廬山二龍云。
利儼傳
利儼。黃龍南嗣也。有天悟。為黃龍所重。開法廬陵之隆慶。禪衲宗之。機鋒所至。猶太阿孟勞。剸犀徹札。無留行者。時黃龍弟子。如東林總。晦堂心。羅漢祐。洞山文。皆各闡化一方。師獨后出。有問。黃龍安視儼。龍曰。其視以我。蓋密契如此。師倡道。自熙寧乙卯。至元祐辛未。十有七年。其法語之傳者絕少。皆自痛剪苛掃。不啻捲雲收潦焉。故其法化之廣。不得與諸山齒。致後世幾不知有師名也。惜哉。
法一傳(常首座)
法一。字貫道。太師襄陽郡王李公用和之玄孫也。世居開封祥符。其母見老僧入夢而生。比成童。一切嬉弄皆不顧。十七試太學為諸生。被服詩書。岸然自負。從其翁仕淮南。欲任以官。不從。將棄家事長蘆賾公。翁難之。母曰。此夙世沙門。勿奪其志。未幾賾歿。禮靈巖通照愿公。得度登具。依之十年無所入。益刻苦奮厲。時圓悟住蔣山。以大法炬許之。悟奉詔住京師天寧。師侍行。會靖康之亂。悟還蜀間關。走謁草堂清公于疏山。一語頓明大法。紹興七年。泉守寶文劉子羽。迎住延福院。丞相張公浚。帥福唐。徙住壽山。尚書梁公汝嘉。守四明。又挽居
【現代漢語翻譯】 現代漢語譯本 『善自愛』（好好愛護自己）。他日必成『法門龍象』（佛門棟樑）。評語是繼承了廣鑒瑛的禪風。住在開先寺，與禪師相鄰，都以在叢林中享有盛名，號稱『廬山二龍』。
利儼傳
利儼，是黃龍慧南的嗣法弟子。具有天生的領悟力，被黃龍慧南所器重。在廬陵的隆慶寺開法，禪僧們都歸宗於他。他的機鋒所到之處，就像太阿劍和孟勞刀一樣鋒利，能夠斬斷犀牛的皮甲，徹底穿透，沒有阻礙。當時黃龍慧南的弟子，如東林常總、晦堂祖心、羅漢克祐、洞山守文，都各自在一方弘揚佛法，利儼禪師獨自後來才出世。有人問黃龍慧南如何看待利儼，黃龍慧南說：『他看待事物的方式與我相同。』可見他們之間契合得非常緊密。利儼禪師倡導佛法，從熙寧乙卯年到元祐辛未年，共有十七年。但他的法語流傳下來的卻非常少，都是他自己痛下決心剪除苛刻繁瑣的內容，就像捲雲收斂雨水一樣。因此，他的佛法教化範圍不廣，無法與各山相比，以至於後世幾乎不知道有這位禪師的名字，實在可惜。
法一傳（常首座）
法一，字貫道，是太師襄陽郡王李用和的玄孫。世代居住在開封祥符。他的母親夢見一位老僧走入夢中而生下他。等到他長大成人，對一切嬉戲玩樂都不感興趣。十七歲時參加太學考試成為諸生，穿著儒服，手捧詩書，顯得非常自負。跟隨他的外祖父在淮南做官，外祖父想讓他擔任官職，但他不肯。打算拋棄家事去追隨長蘆賾公。他的外祖父感到為難。他的母親說：『這孩子前世就是沙門，不要剝奪他的志向。』不久，賾公去世。他於是以靈巖通照愿公為師，剃度出家，受具足戒。依止愿公十年，沒有什麼領悟。更加刻苦努力。當時圓悟克勤住在蔣山，認為他是大法器的材料。圓悟克勤奉詔住在京師天寧寺，法一禪師侍奉他前往。適逢靖康之亂，圓悟克勤返回四川，一路艱難。法一禪師前往疏山拜見草堂清公，一句話就頓悟了大法。紹興七年，泉州太守寶文劉子羽，迎接他到延福院居住。丞相張浚，鎮守福唐，將他遷到壽山居住。尚書梁汝嘉，鎮守四明，又邀請他居住。
【English Translation】 English version 『Shan Zi Ai』 (Cherish yourself well). In the future, you will become a 『Dragon Elephant of the Dharma Gate』 (pillar of Buddhism). The commentary is that he inherited the Chan style of Guangjian Ying. He lived in Kaixian Temple, adjacent to the master, and both were famous in the monastic community, known as the 『Two Dragons of Mount Lu』.
Biography of Li Yan
Li Yan was a Dharma heir of Huanglong Huinan. He had innate understanding and was valued by Huanglong Huinan. He opened the Dharma at Longqing Temple in Luling, and Chan monks followed him. His sharp wit was like the Tai'a sword and Meng Lao knife, able to cut through rhinoceros hide and penetrate thoroughly without obstruction. At that time, Huanglong Huinan's disciples, such as Donglin Changzong, Huitang Zuxin, Luohan Keyou, and Dongshan Shouwen, were all propagating the Dharma in their respective areas. Zen Master Li Yan emerged later. Someone asked Huanglong Huinan how he viewed Li Yan, and Huanglong Huinan said, 『He views things the same way I do.』 It can be seen that they were very closely aligned. Zen Master Li Yan advocated the Dharma for seventeen years, from the year of Yimao in the Xining era to the year of Xinwei in the Yuanyou era. However, very few of his Dharma discourses have been passed down, as he himself was determined to eliminate harsh and cumbersome content, just like rolling clouds gathering rain. Therefore, the scope of his Dharma teachings was not wide and could not be compared with other mountains, so that later generations hardly knew the name of this Zen master, which is a pity.
Biography of Fa Yi (Chief Seat Chang)
Fa Yi, styled Guandao, was the great-grandson of Grand Tutor, Prince of Xiangyang, Li Yonghe. His family had lived in Xiangfu, Kaifeng for generations. His mother dreamed of an old monk entering her dream and gave birth to him. When he grew up, he was not interested in any games or amusements. At the age of seventeen, he took the Taixue examination and became a student, wearing Confucian robes and holding poetry books, appearing very self-confident. He followed his maternal grandfather to serve as an official in Huainan, and his grandfather wanted him to take office, but he refused. He planned to abandon family affairs and follow Elder Ze of Changlu. His grandfather was embarrassed. His mother said, 『This child was a Shramana in his previous life, do not deprive him of his ambition.』 Soon after, Elder Ze passed away. He then took Tongzhao Yuan as his teacher at Lingyan, was tonsured, and received the full precepts. He stayed with Yuan for ten years without any enlightenment. He became even more diligent and hardworking. At that time, Yuanwu Keqin lived in Jiangshan and considered him to be a vessel of great Dharma. Yuanwu Keqin was ordered to live in Tianning Temple in the capital, and Zen Master Fa Yi served him on the journey. Coincidentally, the Jingkang Incident occurred, and Yuanwu Keqin returned to Sichuan with difficulty. Zen Master Fa Yi went to Shushan to visit Caotang Qing, and he had a sudden enlightenment of the great Dharma with one word. In the seventh year of the Shaoxing era, Liu Ziyu, the prefect of Quanzhou, welcomed him to live in Yanfu Temple. Prime Minister Zhang Jun, who was stationed in Futang, moved him to live in Shoushan. Liang Rujia, the Minister, who was stationed in Siming, also invited him to live there.
雪竇。於是公卿大夫。想見風采。爭先邀迎。惟恐弗及。天臺萬年寺。在山谷窮處。其徒阘茸。有司奏改為禪。率選名緇眾所信服者。為領袖。師遂又徙萬年。間復一應長蘆。而歸萬年觀音院。浹日示微疾。說偈入龕而逝。壽七十五也。師生於戚里。長於華屋。而性與道合。不假師授。一念幡然。超塵勞而臍覺岸。為世大知識。豈不謂豪傑歟。
法堂首座。開封人。丞相薛居正之裔。宣和七年。依長沙益陽華嚴元軾下發。遍游叢林。于首楞嚴經。深入義海。自湖湘至萬年。謁云巢雪。巢一師別號也。有契。命掌箋翰。後首眾報恩。室中唯一矮榻。余無長物。一日忽語人曰。一月后不復留此。至期。往方丈謁。飯將曉。書漁父詞于室門。就榻收足而逝。詞曰。此事楞嚴常露有。梅花雪月交光處。一笑寥寥空。萬古風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩。班班誰跨豐干虎。而今忘卻來時路。江山暮天涯。目送鴻飛去。
普交．有需二師傳
普交。慶元畢氏子。幼穎悟。未冠得度。往南屏聽臺教。偶為人所窮詰。遂發憤。改服遊方。造泐潭干公。足才及門。公即呵之。擬問。公曳杖逐出。一日忽呼師。至丈室曰。我有古人公案。要爾商量。擬進語。公隨喝之。師頓悟乃大笑。公下禪床。執師手曰。汝
【現代漢語翻譯】 現代漢語譯本： 雪竇（Xuedou，山名，也是人名，此處指僧人）。因此，公卿大夫們都想一睹他的風采，爭先恐後地邀請他，唯恐趕不上。天臺萬年寺，地處山谷深處，寺里的僧人素質不高。有關部門上奏朝廷，將它改為禪寺，並選拔德高望重、眾所信服的名僧來擔任領袖。於是雪竇又遷往萬年寺。期間，他偶爾也應長蘆寺的邀請前去，後來又回到萬年觀音院。住了十幾天后，他略微示現生病，說完偈語后入龕圓寂，享年七十五歲。雪竇出生于外戚之家，成長於豪宅之中，但他的天性與佛道相合，無需他人教導。一旦覺悟，便能超脫塵世的煩惱，到達覺悟的彼岸。他是世間的大知識者，真可謂是豪傑啊。
法堂首座，是開封人，丞相薛居正的後代。宣和七年，他依止長沙益陽華嚴元軾（Huayan Yuanshi）剃度出家。他遍游各大叢林，對《首楞嚴經》（Shurangama Sutra）深入研究，領悟了其中的深奧義理。他從湖湘一帶到萬年寺，拜見云巢雪（Yunchao Xue，僧人法號，云巢是他的別號）。云巢雪很賞識他，命他掌管文書。後來，他擔任報恩寺的首座。他的房間里只有一張矮榻，沒有多餘的物品。有一天，他忽然對人說：『一個月后，我將不再留在這裡了。』到了那天，他前往方丈室告別。在早飯將要開始的時候，他在房門上寫了一首《漁父詞》，然後回到床上，雙腿併攏而逝。詞中寫道：『此事《楞嚴》常露有，梅花雪月交光處。一笑寥寥空，萬古風甌語。迥然銀漢橫天宇，蝶夢南華方栩栩。班班誰跨豐干虎？而今忘卻來時路。江山暮天涯，目送鴻飛去。』
普交、有需二位禪師的傳記
普交，是慶元畢家的兒子。他從小就聰明穎悟，未成年就出家了。他前往南屏寺聽講天臺宗的教義。有一次，他被人詰難，於是發憤圖強，改換僧服，四處遊方參學。他拜訪了泐潭干公（Letan Gongan）。剛到門口，干公就呵斥他。他正要提問，干公就用禪杖把他趕了出去。有一天，干公忽然叫他到方丈室，說：『我有一個古人的公案，要和你商量。』他剛要開口說話，干公就隨之呵斥他。普交頓時開悟，於是大笑起來。干公走下禪床，拉著他的手說：『你...』
【English Translation】 English version: Xuedou (name of a mountain, also a monk's name). Therefore, high officials and dignitaries all wanted to see his demeanor and rushed to invite him, fearing they would be too late. Wan Nian Temple on Mount Tiantai was located in a remote mountain valley, and its monks were of low quality. The authorities petitioned the court to convert it into a Chan temple and selected a renowned monk who was respected and trusted by all to serve as its leader. Thus, Xuedou moved to Wan Nian Temple. During this time, he occasionally accepted invitations from Changlu Temple, and later he returned to Wan Nian Guanyin (Avalokitesvara) Temple. After staying for more than ten days, he showed slight signs of illness, recited a verse, and entered the stupa (龕 kan) in stillness, passing away at the age of seventy-five. Xuedou was born into a family related to the imperial family and grew up in a luxurious mansion, but his nature was in harmony with the Dao (道, the Way), requiring no instruction from others. Once awakened, he could transcend the troubles of the mundane world and reach the shore of enlightenment. He was a great teacher of the world, truly a hero.
The head seat of the Dharma Hall was from Kaifeng, a descendant of Chancellor Xue Juzheng. In the seventh year of Xuanhe (era name), he took tonsure under Huayan Yuanshi (華嚴元軾) of Yiyang, Changsha. He traveled extensively through various monasteries, deeply studying the Shurangama Sutra (首楞嚴經) and comprehending its profound meaning. From the Hunan and Xiang areas, he went to Wan Nian Temple to visit Yunchao Xue (云巢雪, a monk's Dharma name, Yunchao was his alias). Yunchao Xue appreciated him and appointed him to manage documents. Later, he served as the head seat of Bao'en Temple. His room contained only a short couch, with no other possessions. One day, he suddenly said to people, 'In a month, I will no longer remain here.' On that day, he went to the abbot's room to bid farewell. As breakfast was about to begin, he wrote a poem 'Fisherman's Song' on the door of his room, then returned to his couch, crossed his legs, and passed away. The poem read: 'This matter is always revealed in the Shurangama, where plum blossoms, snow, and moon intermingle. A smile, vast and empty, the ancient wind speaks. Distinctly, the silver river spans the sky, a butterfly dreams of Zhuangzi, vividly. Who is that riding Fenggan's tiger? Now I have forgotten the way I came. The landscape at dusk, the end of the world, watching the wild geese fly away.'
Biographies of Masters Pujiao and Youxu
Pujiao was the son of the Bi family of Qingyuan. He was intelligent from a young age and ordained before adulthood. He went to Nanping Temple to listen to the teachings of the Tiantai school. Once, he was challenged by someone, so he resolved to improve himself, changed his robes, and traveled to study. He visited Letan Gongan. As soon as he reached the door, Gongan scolded him. As he was about to ask a question, Gongan drove him out with his staff. One day, Gongan suddenly called him to the abbot's room and said, 'I have an ancient koan (公案, a paradoxical anecdote or riddle used in Zen Buddhism for meditation) that I want to discuss with you.' As he was about to speak, Gongan immediately scolded him. Pujiao suddenly awakened and laughed loudly. Gongan stepped down from the Zen bed, took his hand, and said, 'You...'
會佛法耶。師喝而拓開。公大笑。於是名聞四馳。后歸桑梓。留天童。掩關卻掃者八年。寺偶虛席。郡僚命師開法。恐其遁去。預遣吏候于道。不得辭。師說法簡要。凡見僧來。必叱曰。楖栗未擔時。為汝說了也。既而曰。且道說個甚麼。又曰。何不休歇去。執拄杖逐之。其機敏如此。
有需者。生莆田陳氏。亦得法于干公。隱何巖南湖。懇田自食。學者漸至。隨時開導之。部使者陳覺民。聞其名。以禮延至福州鼓山。繼住雪峰。有二會語。為時傳誦。師接物應緣。皆人所強。不得已就之。非所愿也。后辭眾。結草菴于石門。作歌見志。其詞曰。吾結草菴蔡溪側。四顧峰巒皆峭壁。石門千仞鎖天津。來者欲登那措足。住此庵中是何緣。不詩不頌亦不禪。饑來苦菜和根煮。疊石為床困即眠。日照諸峰因驀驀。負暄孤坐情何適。馴伏珍禽趁不飛。猿猱捫我衣中虱。閑搘瘦筇六七尺。山行野步扶危力。披雲入草不辭勢。逢人打破修行窟。或停松或坐石。靜聽溪泉漱鳴玉。源深洞邃來不休。聲聲奏盡無生曲。雜羽流商誰辯的。五音六律徒敲擊。有時乘興上高峰。大笑狂歌天地窄。初陳聘君易在京師。謁干公。問乃鄉里尊宿。何人可親。公曰。子歸見需足矣。至是。與師偕隱石門。樂道終身焉。
五祖自老傳
【現代漢語翻譯】 現代漢語譯本：有人問他是否懂得佛法，老師大喝一聲並推開他，這個人於是大笑。因此，老師的名聲迅速傳播開來。後來他回到家鄉，留在天童寺，閉門謝客，專心修行了八年。寺里恰好有個空缺的職位，地方官員命令他去主持佛法。官員們擔心他會逃走，預先派了官吏在路上等候，使他無法推辭。老師說法簡明扼要。凡是見到僧人前來，必定呵斥道：『楖栗（一種木杖）還未挑起的時候，就為你們說過了！』接著又問：『那麼，說的是什麼？』又說：『為何不停止修行，去休息呢？』然後拿著拄杖驅趕他們。他的機敏就是這樣。 有一個名叫需的人，是莆田陳氏人，也從干公那裡得到了佛法。他隱居在何巖南湖，辛勤耕作以自給自足。前來求學的人逐漸增多，他就隨時開導他們。巡視地方的長官陳覺民，聽說了他的名聲，以禮相待，邀請他到福州鼓山。後來他又住在雪峰寺。他有兩段開示的語句，在當時廣為流傳。老師接人待物，應付各種緣分，都是別人強迫的，不得已才去做，並非他所願意的。後來他辭別眾人，在石門結廬而居，作歌來表達自己的志向。歌詞是：『我結草菴在蔡溪邊，四面環顧都是陡峭的山峰。石門千仞高，鎖住了天津，來的人想要攀登，哪裡能找到落腳的地方？住在這草菴中是爲了什麼緣故？不吟詩，不頌經，也不參禪。飢餓時，把苦菜和根一起煮著吃；堆疊石頭當床，困了就睡。陽光照耀著群峰，一片靜謐，獨自曬著太陽，心情多麼舒暢。馴服的鳥兒就在身邊，想飛也不飛走，猴子們撫摸著我衣服里的虱子。閑暇時拄著六七尺長的瘦竹杖，在山間行走，扶持著我這衰弱的身軀。撥開雲霧，進入草叢，也不怕辛苦，遇到人就打破他們的修行洞穴。有時停留在松樹下，有時坐在石頭上，靜靜地聽著溪水沖刷巖石，發出鳴玉般的聲音。源頭深邃，水流不斷，聲聲都在演奏著無生之曲。各種鳥類的鳴叫聲混雜在一起，誰能分辨清楚？五音六律的敲擊都是徒勞。有時興致來了，登上高峰，大笑狂歌，覺得天地都變得狹窄了。』當初陳聘君在京城，拜見干公，問起他的家鄉裡，有哪些值得親近的尊長。干公說：『你回去見到需就足夠了。』到這時，陳聘君與老師一同隱居在石門，快樂地修道，直到終老。 五祖寺的自老禪師所傳。
【English Translation】 English version: Someone asked him if he understood the Buddha-dharma. The master shouted and pushed him away, and the person laughed loudly. Thus, the master's reputation spread quickly. Later, he returned to his hometown and stayed at Tiantong Temple, where he secluded himself and devoted himself to practice for eight years. The temple happened to have a vacant position, and local officials ordered him to preside over the Dharma. Fearing that he would escape, the officials sent officers to wait for him on the road, making it impossible for him to refuse. The master's teachings were concise and to the point. Whenever he saw monks coming, he would scold them, 'Before the jili (a type of wooden staff) was even picked up, it was already said to you!' Then he would ask, 'So, what was said?' He would also say, 'Why not stop practicing and go rest?' Then he would chase them away with his staff. Such was his quick wit. There was a man named Xu, from the Chen family of Putian, who also received the Dharma from Master Gan. He lived in seclusion at Nanhu of Heyan, working hard to support himself. Gradually, more and more people came to seek knowledge, and he would guide them as needed. Chen Juemin, the regional inspector, heard of his reputation and treated him with respect, inviting him to Gushan Temple in Fuzhou. Later, he resided at Xuefeng Temple. He had two sets of sayings that were widely circulated at the time. The master's interactions with people and his responses to various circumstances were all forced upon him by others, and he did so reluctantly, not out of his own desire. Later, he bid farewell to the assembly and built a thatched hut in Shimen, composing a song to express his aspirations. The lyrics are: 'I built a thatched hut by the side of Cai Creek, surrounded by steep peaks on all sides. The Stone Gate is thousands of feet high, locking Tianjin, and those who come to climb, where can they find a foothold? What is the reason for living in this thatched hut? Neither reciting poetry, nor chanting scriptures, nor practicing Chan. When hungry, I cook bitter vegetables and roots together to eat; I pile up stones as a bed, and sleep when I am tired. The sun shines on the peaks, all is quiet, basking in the sun alone, how pleasant is the mood. The tamed birds are by my side, not flying away, and the monkeys touch the lice in my clothes. In my leisure time, I lean on a thin bamboo cane of six or seven feet long, walking in the mountains, supporting my weak body. Parting the clouds and entering the grass, I do not fear hardship, and when I meet people, I break their practice caves. Sometimes I stop under a pine tree, sometimes I sit on a rock, quietly listening to the stream washing the rocks, making a sound like jade. The source is deep and the water flows continuously, every sound is playing the song of non-birth. The sounds of various birds are mixed together, who can distinguish them clearly? The striking of the five tones and six laws is in vain. Sometimes, when the mood strikes, I climb to the peak, laughing and singing wildly, feeling that the world has become narrow.' Initially, Chen Pinjun was in the capital, visiting Master Gan, and asked about his hometown, who were the elders worthy of approaching. Master Gan said, 'It is enough for you to return and see Xu.' At this point, Chen Pinjun and the master lived in seclusion together in Shimen, happily cultivating the Way until their old age. Transmitted by Chan Master Zilao of Wuzu Temple.
表自。懷安人也。依五祖演和尚。最久。未有省。時圓悟分座接納。師親炙焉。悟曰。公久于老師法席。何須來探水。脫有未至。舉我品評可也。師乃舉德山小參話。悟高喚曰。吾以不堪為公師。觀公如是則有餘矣。遂令再舉。至今夜不答話處。悟驀以手掩師口曰。但恁么看。師不勝憤。趨出以坐具槭地曰。那裡有因緣。只教人看一句。於是朋輩競勉。未幾有省。悟私告五祖曰。渠只得一橛。大法未明在。須臾鍛鍊。必為法器。居無何。五祖宣言。請自立僧。實欲激其遠到。師聞之。深有所待。一日上堂。以目顧師曰。莫妄想。便下座。師氣不平。趨瑯玡啟公法社。久之。圓悟往撫存。遂于言下大徹。乃同歸。五祖方命立僧。圓悟即還蜀演既委順。郡守以師繼席焉。拈香云。若為今成都昭覺勤禪師去。我於此時。如得其髓。為何不為他。不見道。魚因水有。子由母親。自是。衲子四至不可遏。師榜侍者門曰。東山有三句。道得即掛搭。衲子皆披靡。有一僧。攜坐具徑造丈室曰。某甲道不得。祇要掛搭。師大喜。呼維那于明牕下安排。師奇言妙旨。傳播諸方。諸方尊之曰。自老惜法嗣不昌。僅一龍華高。而道聲亦不振。或以圓悟于師有卵翼功。而師掩之所致云。
元禮首座普融知藏傳
元禮首座。閩人也
【現代漢語翻譯】 現代漢語譯本： 表自（Biao Zi，人名）。是懷安（Huai'an，地名）人。跟隨五祖演（Wuzu Yan，禪師名）和尚最久，但沒有領悟。當時圓悟（Yuanwu，禪師名）分座接納，表自親自接近他。圓悟說：『你跟隨老師很久了，何必來試探我？如果有什麼不明白的地方，可以拿我的見解來評判。』表自於是舉了德山（Deshan，禪師名）小參的話。圓悟高聲說：『我尚且不堪做你的老師，看你這樣，已經綽綽有餘了。』於是讓他再說一遍，說到『至今夜不答話處』。圓悟突然用手摀住表自的嘴說：『就這麼看。』表自非常憤慨，快步走出，把坐具摔在地上說：『哪裡有什麼因緣，只教人看一句話。』於是同伴們互相勉勵，不久表自有所領悟。圓悟私下告訴五祖說：『他只得到了一部分，大法還沒有明白，需要繼續鍛鍊，將來必定成為法器。』不久，五祖宣佈要選拔住持，實際上是想激發他更進一步。表自聽了，深深地期待著。一天，五祖上堂，用眼睛看著表自說：『不要妄想。』便下座了。表自氣憤難平，前往瑯玡（Langya，山名）開創法社。很久之後，圓悟前去安撫，表自終於在言語下大徹大悟，於是和他一同回去。五祖正要選拔住持，圓悟就回四川了。五祖演既然已經委任，郡守就讓表自接替了他的位置。表自拈香說：『如果能成為現在的成都昭覺勤禪師（Chengdu Zhaojue Qin Chanshi，寺廟名），我此時就像得到了精髓一樣。』為什麼不為他呢？不見道，魚因水而有，子由母親而生。』從此，僧人四面八方而來，不可阻擋。表自在侍者門上貼出告示說：『東山（Dongshan，地名）有三句話，說得出來就可以掛單。』僧人們都感到畏懼。有一個僧人，拿著坐具直接來到方丈室說：『我不會說，只想掛單。』表自非常高興，叫維那在明亮的窗下安排。表自奇特的言語和精妙的旨意，傳播到各個地方。各個地方的人都尊敬他說：『自老（Zi Lao，人名）可惜法嗣不興盛，只有一個龍華高（Longhua Gao，人名），而且道聲也不振作。』有人認為是圓悟對錶自有保護的功勞，而被表自掩蓋了所導致的。
元禮首座（Yuanli Shouzuo，人名），普融知藏（Purong Zhizang，人名）傳
元禮首座（Yuanli Shouzuo，人名），是閩（Min，福建省的簡稱）人。
【English Translation】 English version: Biao Zi (表自, personal name) was from Huai'an (懷安, place name). He followed the monk Wuzu Yan (五祖演, a Chan master) for the longest time but had no enlightenment. At that time, Yuanwu (圓悟, a Chan master) accepted him to share the seat. Biao Zi approached him personally. Yuanwu said, 'You have been with the teacher for a long time, why do you need to test me? If there is anything you don't understand, you can judge my views.' Biao Zi then cited Deshan's (德山, a Chan master) small assembly talk. Yuanwu shouted loudly, 'I am not worthy to be your teacher, seeing you like this, it is more than enough.' So he asked him to say it again, to the point of 'not answering tonight'. Yuanwu suddenly covered Biao Zi's mouth with his hand and said, 'Just look at it like this.' Biao Zi was very indignant, strode out, and threw the sitting mat on the ground, saying, 'Where is the cause and condition, only teaching people to look at one sentence.' So the companions encouraged each other, and soon Biao Zi had some understanding. Yuanwu privately told Wuzu, 'He only got a part of it, the great Dharma is not yet clear, it needs to be tempered, and will surely become a Dharma vessel in the future.' Soon, Wuzu announced that he wanted to select an abbot, actually wanting to inspire him to go further. Biao Zi listened and deeply expected it. One day, Wuzu went to the hall, looked at Biao Zi with his eyes and said, 'Don't fantasize.' Then he went down the seat. Biao Zi was indignant and went to Langya (瑯琊, mountain name) to create a Dharma society. After a long time, Yuanwu went to comfort him, and Biao Zi finally had a great enlightenment under the words, so he went back with him. Wuzu was about to select an abbot, and Yuanwu returned to Sichuan. Since Wuzu Yan had already appointed him, the prefect let Biao Zi take over his position. Biao Zi lit incense and said, 'If I could become the current Chengdu Zhaojue Qin Chan Master (成都昭覺勤禪師, temple name), I would feel like I have obtained the essence at this time.' Why not do it for him? Don't you see, fish exist because of water, and children are born from their mothers.' From then on, monks came from all directions and could not be stopped. Biao Zi posted a notice on the waiter's door saying, 'Dongshan (東山, place name) has three sentences, if you can say them, you can stay.' The monks were all afraid. A monk, carrying a sitting mat, went directly to the abbot's room and said, 'I can't say it, I just want to stay.' Biao Zi was very happy and asked the director to arrange it under the bright window. Biao Zi's strange words and wonderful meanings spread to all places. People in all places respected him and said, 'Zi Lao (自老, personal name) regrets that the Dharma heir is not prosperous, there is only one Longhua Gao (龍華高, personal name), and the voice of the Tao is not vigorous.' Some people think that Yuanwu had the merit of protecting Biao Zi, but was covered up by Biao Zi.
Yuanli Shouzuo (元禮首座, personal name), biography by Purong Zhizang (普融知藏, personal name)
Yuanli Shouzuo (元禮首座, personal name) was from Min (閩, abbreviation for Fujian Province).
。受業于焦山。初參演和尚于舒之太平。凡入室。必謂曰。衲僧家明取緇素好。經二年始發明。已見。詣方丈。演頷之。演遷五祖。以禮俱往。命分座不就。時佛眼。年方十七。有疑不能決。演曰。禮卻會得。因就禮請教焉。后佛眼出世。禮尚無恙。聞其所舉。嘗曰。遠兄名不虛得。禮崇寧間。復至五祖。或問。五祖遷他向何處去。禮云。有眼無耳朵。六月火邊坐。曰。意旨如何。禮云。家貧猶自可。路貧愁殺人。復有問。金剛經云一切善法。如何是善法。禮起行曰。上是天。下是地。中間坐的坐。立的立。喚甚麼作善法。其機敏如此。終老於四明之瑞嚴。
禮同鄉普融者。至五祖。祖舉倩女離魂話問之。有契。呈偈云。二女合為一媳婦。機輪截斷難回互。從來往返絕蹤由。行人莫問來時路。后凡遇僧來謁。則操閩音誦俚語曰。書頭教娘勤作息。書尾教娘莫瞌睡。且道中間說甚。僧擬議。即推出。嘗掌藏鑰。諸方稱融智藏云。
真歇了禪師傳
清了。號真歇。蜀左綿安昌雍氏子。兒時抱入寺。見佛喜動顏色。十一歲依聖果清俊道人出家。又七年試法華得度。登講場習經論。能會大意。尋棄而力禪。傲然挾拄杖以行。途次道俗遮留。皆掉首不顧曰。鹍鵬時節可草草耶。出川徑造丹霞淳禪師。霞問。如
【現代漢語翻譯】 現代漢語譯本： 禮，在焦山學習。最初在舒州的太平參拜演和尚。每次進入內室，演和尚總是說：『出家人要分清僧俗的界限。』經過兩年才有所領悟。已經開悟后，去拜見方丈，演和尚認可了他。後來演和尚遷往五祖寺，禮以禮相待一同前往，演和尚讓他分座講法，但他沒有接受。當時佛眼禪師才十七歲，有疑問不能解決，演和尚說：『禮卻會得。』於是就向禮請教。後來佛眼禪師開山住持，禮依然健在。聽到佛眼禪師所舉的例子，曾經說：『遠兄的名聲不是虛得的。』崇寧年間，禮再次來到五祖寺。有人問：『五祖遷往他處，去了哪裡？』禮說：『有眼無耳朵，六月火邊坐。』問：『這是什麼意思？』禮說：『家貧還可以忍受，路途貧困才讓人發愁。』又有人問：『《金剛經》說一切善法，什麼是善法？』禮起身行走說：『上面是天，下面是地，中間坐的坐，站的站，叫什麼作善法？』他的機敏如此。最終在四明的瑞嚴寺終老。 禮的同鄉普融，來到五祖寺。五祖舉倩女離魂的故事來問他，普融有所領悟，呈偈說：『二女合為一媳婦，機輪截斷難回互。從來往返絕蹤由，行人莫問來時路。』後來凡是有僧人來拜訪，他就用閩南語唸誦俚語說：『書頭教娘勤作息，書尾教娘莫瞌睡。』且說中間說了什麼？僧人如果猶豫，他就把人推出。曾經掌管藏經的鑰匙，各方稱他為融智藏。 真歇了禪師傳 清了，號真歇，是蜀地左綿安昌雍氏的兒子。小時候被抱入寺廟，見到佛像就高興地動容。十一歲時依從聖果清俊道人出家。又過了七年，通過《法華經》的考試而剃度。登上講壇學習經論，能夠理解大意。不久放棄而努力參禪。傲然地拄著枴杖行走。路途中遇到道士俗人阻攔，都搖頭不顧，說：『鯤鵬的時節可以草率嗎？』出川后直接去拜訪丹霞淳禪師。丹霞問：『如果……』
【English Translation】 English version: Li studied at Jiaoshan (a mountain in Jiangsu province). He initially visited the monk Yan at Taiping in Shu (modern-day Anhui province). Every time he entered the abbot's room, Yan would always say: 'A monastic should clearly distinguish between the monastic and the laity.' It took him two years to understand. After he had attained enlightenment, he went to see the abbot, and Yan acknowledged him. Later, when Yan moved to the Fifth Ancestor Monastery (Wuzu Temple), Li respectfully went with him. Yan asked him to share the seat and preach, but he declined. At that time, Foyan (Dharma Eye), was only seventeen years old and had doubts he couldn't resolve. Yan said: 'Li can understand it.' So he asked Li for instruction. Later, when Foyan became an abbot, Li was still alive. Hearing the examples Foyan cited, he once said: 'Brother Yuan's reputation is not in vain.' During the Chongning era, Li returned to the Fifth Ancestor Monastery. Someone asked: 'Where did the Fifth Ancestor go when he moved elsewhere?' Li said: 'He has eyes but no ears, sitting by the fire in June.' The person asked: 'What does that mean?' Li said: 'Poverty at home is bearable, but poverty on the road is distressing.' Someone else asked: 'The Diamond Sutra says all good dharmas, what are good dharmas?' Li got up and walked, saying: 'Above is the sky, below is the earth, those in the middle sit and stand, what do you call good dharmas?' Such was his quick wit. He eventually died at Ruiyan Temple in Siming (modern-day Ningbo). Li's fellow villager, Pu Rong, came to the Fifth Ancestor Monastery. The Fifth Ancestor used the story of Qiannü's separated soul to question him, and Pu Rong had an insight. He presented a verse saying: 'Two women combine into one daughter-in-law, the mechanism is cut off and difficult to reciprocate. From the beginning, the comings and goings have no trace, travelers should not ask the way they came.' Later, whenever monks came to visit, he would recite vulgar phrases in the Minnan dialect, saying: 'The beginning of the book teaches the mother to work diligently, the end of the book teaches the mother not to doze off.' And what does the middle say? If the monk hesitated, he would push him out. He once managed the key to the Sutra Library, and all sides called him Rongzhi Zang (Wisdom Storehouse Rong). Biography of Chan Master Zhenxie Liao Qing Liao, styled Zhenxie, was the son of the Yong family of Anchang, Zuomian, in Shu (modern-day Sichuan province). As a child, he was carried into a temple, and his face lit up with joy when he saw the Buddha statue. At the age of eleven, he became a novice under the Daoist Qingjun of Shengguo Temple. After another seven years, he passed the examination on the Lotus Sutra and was tonsured. He ascended the lecture platform to study the sutras and treatises, and was able to understand the general meaning. Soon he abandoned them and devoted himself to Chan practice. He proudly walked with a staff. When Taoists and laypeople along the way tried to stop him, he shook his head and ignored them, saying: 'Can the Kunpeng (a mythical bird) be casual in its season?' After leaving Sichuan, he went directly to visit Chan Master Danxia Chun. Danxia asked: 'If...'
何是空劫已前自己。師擬進語。霞與一掌。師豁然開悟。翊日。霞為上堂當衆。詰其證詣。猶珠影隨。如谷響答。蓋洞徹源底也。后游五臺。之京師。浮汴抵長蘆。謁祖照。祖照座下。龍象萬指。其中多英俊。師至。一語投機。延為侍者。未幾。舉首座。分座說法。一眾大驚。宣和二年。照以病退院。法座無主。夜夢人告曰。代師者蜀僧也。既窹疑之曰。佛果耶。佛眼耶。竟虛席二年。及經制使陳公至。擬補處乃首座也。即受請登座。為淳和尚燒香。照病中嘆曰。夢固云爾。吾求之遠也。照遷化。師執喪盡禮。時江潮損田。秋虛無獲。眾遂絕糧。師躬行乞食。施者聞而風至。供億山積。不知所從。日撾鼓升堂。誨人無倦。大扇宗風。建炎二年。退院絕錢塘。過梅嶺禮大士跡。海濵漁戶七百餘家。聞師至。皆毀網棄所業。其化物如此。天臺守。三以國清致。不赴而赴雪峰。既被旨。遷明之育王。又遷溫之龍翔興慶二院。乞就閑。不許。移住臨安徑山。留五年。病歸長蘆。慈寧太后還自金。建崇先顯孝寺于皋亭之麓。詔師為開山第一世。以疾辭。不可辭。遂入院。冒暑而行。患益甚。猶升座說法。太后親臨。垂箔傾聽。出內帑修水陸大會。師疾弗瘳。中使絡繹候問。師從容稱謝。須臾呼首座曰。吾今行矣。於是瞑目。跏趺
【現代漢語翻譯】 什麼是空劫（kongjie，指宇宙形成之前的時期）以前的自己？』師（shi，指僧人）正要回答，霞（xia，人名）便打了他一掌。師豁然開悟。第二天，霞為上堂當衆，詰問他的證悟境界，他的回答『猶珠影隨，如谷響答』，意思是他的理解已經洞徹源底。後來他遊歷五臺山，到京師，浮汴河抵達長蘆，拜謁祖照（zuzhao，人名）。祖照座下，龍象萬指，其中多英俊。師至，一語投機，被延請為侍者。不久，被推舉為首座，分座說法，一眾大驚。宣和二年，祖照因病退院，法座無主。夜裡夢見有人告訴他說：『代替師父的是蜀地的僧人。』醒來后懷疑地說：『是佛果（foguo，人名）嗎？是佛眼（foyan，人名）嗎？』竟然空缺法座兩年。等到經制使陳公（chengong，人名）到，打算補缺，乃是首座。隨即接受邀請登上法座，為淳和尚（chunheshang，人名）燒香。祖照病中嘆息說：『夢中果然是這樣說的，我求之太遠了。』祖照遷化后，師執喪盡禮。當時江潮侵蝕田地，秋收無望，眾人斷糧。師親自乞食，施捨的人聞風而至，供養堆積如山，不知從何而來。每天敲鼓升堂，誨人不倦，大扇宗風。建炎二年，退院離開錢塘，過梅嶺禮拜大士的足跡。海邊的漁戶七百多家，聽說師父來了，都毀壞漁網，放棄所從事的行業，他教化眾生就是這樣。天臺守（tiantaishou，官名）三次用國清寺（guoqing si，寺廟名）來邀請，不赴任卻去了雪峰寺（xuefeng si，寺廟名）。後來被下旨，遷往明州的育王寺（yuwang si，寺廟名），又遷往溫州的龍翔興慶二院（longxiangxingqing eryuan，寺廟名）。請求退居閑職，不被允許。移居臨安的徑山寺（jingshan si，寺廟名），住了五年，因病返回長蘆。慈寧太后（cining taihou，人名）從金國返回，在皋亭山（gaoting shan，山名）腳下建造崇先顯孝寺（chongxianxiao si，寺廟名），詔令師父為開山第一世。以疾病推辭，不可推辭，於是入院。冒著暑熱而行，病情更加嚴重，仍然升座說法。太后親自駕臨，垂簾傾聽，拿出內帑修建水陸大會。師父的疾病沒有好轉，中使絡繹不絕地前來問候。師父從容稱謝。一會兒呼喚首座說：『我今天要走了。』於是瞑目，跏趺（jiafu，佛教坐姿）。
【English Translation】 What is the self before the kalpa of emptiness (kongjie, referring to the period before the formation of the universe)?' The Master (shi, referring to a monk) was about to speak when Xia (xia, a personal name) slapped him. The Master suddenly awakened. The next day, Xia, in an assembly, questioned his state of enlightenment, and his answer was 'like a pearl's reflection following, like an echo in a valley,' meaning his understanding had penetrated to the source. Later, he traveled to Mount Wutai, went to the capital, floated along the Bian River to Changlu, and visited Zuzhao (zuzhao, a personal name). Under Zuzhao's seat, there were countless outstanding individuals. When the Master arrived, they immediately resonated, and he was invited to be an attendant. Soon, he was promoted to the head seat and gave sermons, astonishing everyone. In the second year of Xuanhe, Zuzhao retired from the monastery due to illness, and the Dharma seat was vacant. At night, someone told him in a dream: 'The one who will replace the master is a monk from Shu.' Upon waking up, he doubted and said: 'Is it Foguo (foguo, a personal name)? Is it Foyan (foyan, a personal name)?' The Dharma seat remained vacant for two years. When the Commissioner Chen Gong (chengong, a personal name) arrived, he intended to fill the position with the head seat. He was then invited to ascend the Dharma seat and burn incense for Venerable Chun (chunheshang, a personal name). Zuzhao sighed in his illness, saying: 'The dream was indeed like that; I sought it too far.' After Zuzhao passed away, the Master observed the mourning rites with utmost respect. At that time, the river tide eroded the fields, and there was no harvest in autumn, so the people ran out of food. The Master personally begged for food, and donors came from all directions, with offerings piling up like mountains, not knowing where they came from. Every day, he beat the drum and ascended the hall, tirelessly teaching people, greatly spreading the teachings of the sect. In the second year of Jianyan, he left Qiantang after retiring from the monastery, passed Meiling, and paid homage to the traces of the Great Being. More than seven hundred fishing families by the sea, upon hearing of the Master's arrival, destroyed their nets and abandoned their professions, such was his transformation of beings. The Prefect of Tiantai (tiantaishou, an official title) invited him three times with Guoqing Temple (guoqing si, a temple name), but he did not accept and instead went to Xuefeng Temple (xuefeng si, a temple name). Later, he was ordered to move to Yuwang Temple (yuwang si, a temple name) in Mingzhou, and then to Longxiang Xingqing Temple (longxiangxingqing eryuan, a temple name) in Wenzhou. He requested to retire to a quiet position but was not allowed. He moved to Jingshan Temple (jingshan si, a temple name) in Lin'an, stayed for five years, and returned to Changlu due to illness. Empress Dowager Cining (cining taihou, a personal name) returned from the Jin Dynasty and built Chongxian Xiaosi Temple (chongxianxiao si, a temple name) at the foot of Gaoting Mountain (gaoting shan, a mountain name), ordering the Master to be the first abbot. He declined due to illness, but it was not accepted, so he entered the monastery. He traveled in the summer heat, and his illness worsened, but he still ascended the seat to preach. The Empress Dowager personally came, listening behind a curtain, and took out funds from the imperial treasury to hold a Water and Land Dharma Assembly. The Master's illness did not improve, and imperial envoys came one after another to inquire. The Master calmly thanked them. After a while, he called the head seat and said: 'I am leaving today.' Then he closed his eyes and sat in the lotus position (jiafu, a Buddhist sitting posture).
而逝。慈寧宮。降香賜祭。卜寺西桃花塢。建塔以瘞全身。送者萬人。痛心隕涕。皆有祖花彫零。禪林寒瘁之嘆。來謚悟空禪師。靜照之塔。師儀相頎長。眉目疏秀。神宇靜深。量容機活。道無前而遜無後有。無外而虛無中。故人從其化。不自知也。圭竹庵。初住雁宕能仁。法緣未熟。師時在江心。特過江迎歸方丈。大展九拜。以誘溫人。由是翕然歸敬。任大法。不以門戶封溝。誠為祖域英標。僧林傑出也。
明河曰。真歇拜竹庵。與照覺迎羅漢。但知弘道。不知為我。古人道德忠厚之至。此風絕響矣。
法恭傳(自得暉)
法恭。自號石牕叟。奉化林氏子。其母感胡僧入夢而生。落髮受具戒。習南山律于湖心寺。聞天童宏智名往從。問道。兄事暉自得。晝夕危坐。一日坐殿廡間。偶聞僧語。入耳清徹。豁然開悟。流汗浹體。宏智。詰以所得非謬。命居侍職。既而遍參諸識。見閑萬年。萬年試為問。師掩耳出。草堂清公不許。暫到入室。師直造前。奪拂子擲地上而出。一眾駭異。黃龍忠。置界方槌拂于香案上。勘驗學者。師謂其侍者曰。和尚此一絡索作何用。少頃一一拈起。問。過一機不來。莫言不道。侍者白忠。乃撤去。三年復歸天童。主藏鑰。為第一座。分座說法。宏智所舉宗要。師不為茍合
。智愛而畏之。紹興二十三年。光孝虛席。越帥移書宏智。求一本色人補處。智以師應命。會應天塔壞。或請捨去。師曰。非我尚誰為耶。塔成。始行遷能仁。隆興改元。侍郎趙公守四明。迎主報恩。虜燼之餘。前人興造。所未備者。皆成之。軒敞宏大。遂為一城蘭若之冠。乾道六年。退居小溪之彰聖。明年榮陽郡王。起住瑞巖。辟舍宇以安眾。開山田以足食。建杰閣。奉圓通大士。輪奐甚美大。參范公請移雪竇。自得暉。歸自凈慈。遂以雪竇還之。復居瑞巖。淳熙八年八月。示微疾。戒弟子。毋以藥石累我。我將行矣。以書招自得。來相見如平時。付以後事。作書遺別諸士大夫。並常往來者。遲明升座。說偈而逝。壽八十。臘五十九。師天姿挺特。持律甚嚴。累主大剎。起居寢食。率與眾共。不務緣飾。無他嗜好。峭直骨鯁。不借人以辭色。有道者。力加提引。慧而狂者。必叱之。臨安凈慈空席。力請。乃航海以避命。皇子魏王作牧。每加禮敬。欲訪師山間。辭曰。路遠而險徒勞耳。蓋其嚴冷類此。
慧暉。字自得。會稽張氏子。甫二十。叩真歇于長蘆。微有所證。旋里謁宏智。智。舉當明中有暗。不以暗相遇。當暗中有明。不以明相睹。問之。語不契。初夜坐起。往聖僧前燒香。而宏智適至。忽見頓明前話
。次日入室。智可之。許為室中真子。紹興丁巳。開法普陀。徙萬壽。及吉祥雪竇。淳熙三年。補凈慈。七年。退歸雪竇而化。丕相魏公嘗曰。自得。如深雲中片石。石牕。則空門御史也。諸方以為名言。
德朋禪師傳(附守璋)
德朋。鹽官顧氏子。初為邑名僧守璋弟子。服勤數載。以紹興十八年。入徑山禮真歇了禪師。夜宿山下。歇夢雙月入寺。詰朝。舉以白眾。適師至。歇心異之。相與問答。機鋒峻密。若久于參請者。遂入室。朝夕體究。凡四經寒暑。一日因觀為溜。以杵通竹節。有聲。豁然開悟。歇可之。諸方號為竹筒和尚。及歇被旨住皋亭崇先顯孝。師侍往。歇既化。遂奉旨繼宣法化。時二十三年也。自是前後兩詔入慈寧殿。升座說法。大悅聖心。賜法衣。歲給牒度徒一人給侍。師以璋年老無養。請謝院事歸省。許之。未兩年。復得旨住崇先。乾道三年。無疾而逝。有澹堂竹筒語錄。行世。
璋。姓王氏。天資介特。七歲試經得度。戒行精潔。工於詩。號文慧禪師。有柿園集。嘗作晚春句曰。草深煙景重。林茂夕陽微。不雨花猶落。無風絮自飛。紹興二年。高宗幸圓覺寺。親灑宸翰。書此一絕云。
補續高僧傳卷第九 卍新續藏第 77 冊 No. 1524 補續高僧傳
【現代漢語翻譯】 次日，他進入了智可（Zhi Ke）的房間。智可認可了他，並允許他成為房間里的真正弟子。紹興丁巳年，他在普陀山開壇講法，後來又遷至萬壽寺和吉祥雪竇寺。淳熙三年，他被調到凈慈寺。淳熙七年，他退隱回到雪竇寺並圓寂。丕相魏公（Wei Gong）曾說：『自得（Zi De），就像深雲中的一片石頭；石牕（Shi Chuang），則是空門中的御史。』各方都認為這是名言。
德朋禪師傳（附守璋）
德朋（De Peng），鹽官顧氏之子。最初是鹽官當地名僧守璋（Shou Zhang）的弟子，服侍勤懇數年。紹興十八年，他前往徑山拜見真歇了禪師（Zhen Xie Liao Chanshi）。夜晚，他住在山下，真歇禪師夢見雙月進入寺廟。第二天早上，他將此事告訴眾人。恰好德朋禪師來到，真歇禪師心中感到奇異。兩人相互問答，機鋒敏銳緊密，彷彿已經參禪請教很久。於是德朋禪師進入真歇禪師的房間，日夜體悟研究。經歷了四個寒暑。一天，他看到有人疏通水管，用杵疏通竹節，發出聲音，他豁然開悟。真歇禪師認可了他，各方稱他為竹筒和尚。等到真歇禪師奉旨住持皋亭崇先顯孝寺時，德朋禪師侍奉前往。真歇禪師圓寂后，德朋禪師奉旨繼承宣揚佛法，當時是紹興二十三年。從此，他先後兩次被詔入慈寧殿，升座說法，皇帝非常高興，賜予他法衣，每年供給度牒允許他度化一名弟子侍奉。德朋禪師因為守璋年老無人贍養，請求辭謝院事回家省親，皇帝允許了。不到兩年，他又奉旨住持崇先寺。乾道三年，德朋禪師無疾而逝。有《澹堂竹筒語錄》流傳於世。
守璋（Shou Zhang），姓王氏，天資卓越。七歲時通過考試獲得度牒。戒律精嚴，擅長詩歌，號稱文慧禪師。有《柿園集》。他曾作晚春詩句：『草深煙景重，林茂夕陽微。不雨花猶落，無風絮自飛。』紹興二年，高宗皇帝駕臨圓覺寺，親自揮毫書寫了這首絕句。
補續高僧傳卷第九 卍新續藏第 77 冊 No. 1524 補續高僧傳
【English Translation】 The next day, he entered Zhi Ke's (智可, a name) room. Zhi Ke acknowledged him and allowed him to become a true disciple in the room. In the year Ding Si of the Shaoxing era, he began preaching at Mount Putuo, and later moved to Wanshou Temple and Jixiang Xuedou Temple. In the third year of the Chunxi era, he was transferred to Jingci Temple. In the seventh year of the Chunxi era, he retired back to Xuedou Temple and passed away. Pi Xiang Wei Gong (丕相魏公, a name) once said: 'Zi De (自得, a name), is like a piece of stone in deep clouds; Shi Chuang (石牕, a name), is the censor of the empty gate.' All sides considered this a famous saying.
Biography of Zen Master De Peng (with Shou Zhang)
De Peng (德朋, a name) was the son of the Gu family of Yanguan. He was initially a disciple of Shou Zhang (守璋, a name), a famous monk in Yanguan, serving diligently for several years. In the eighteenth year of the Shaoxing era, he went to Mount Jing to pay respects to Zen Master Zhen Xie Liao (真歇了禪師, a name). At night, he stayed at the foot of the mountain, and Zen Master Zhen Xie dreamed of two moons entering the temple. The next morning, he told everyone about it. Coincidentally, Zen Master De Peng arrived, and Zen Master Zhen Xie felt strange in his heart. The two asked and answered each other, their exchanges sharp and close, as if they had been practicing Zen for a long time. So Zen Master De Peng entered Zen Master Zhen Xie's room, studying and researching day and night. After four years, one day, he saw someone dredging a pipe, using a pestle to clear a bamboo joint, making a sound, and he suddenly became enlightened. Zen Master Zhen Xie acknowledged him, and all sides called him the 'Bamboo Tube Monk'. When Zen Master Zhen Xie was ordered to reside at Gaoting Chongxian Xianxiao Temple, Zen Master De Peng served him. After Zen Master Zhen Xie passed away, Zen Master De Peng was ordered to inherit and promote the Dharma, which was the twenty-third year of the Shaoxing era. From then on, he was twice summoned to the Cining Palace to ascend the seat and preach the Dharma, and the emperor was very pleased, bestowing upon him a Dharma robe and providing him with a degree to ordain a disciple to serve him each year. Zen Master De Peng, because Shou Zhang was old and had no one to support him, requested to resign from the temple affairs and return home to visit his relatives, which the emperor allowed. In less than two years, he was again ordered to reside at Chongxian Temple. In the third year of the Qiandao era, Zen Master De Peng passed away without illness. The 'Dantang Bamboo Tube Sayings' are circulated in the world.
Shou Zhang (守璋, a name), whose surname was Wang, was exceptionally talented. He obtained a degree at the age of seven by passing the examination. He was strict in observing the precepts and was good at poetry, known as Zen Master Wenhui. He had the 'Persimmon Garden Collection'. He once wrote a late spring verse: 'The grass is deep, and the smoke is heavy; the forest is lush, and the setting sun is faint. The flowers still fall without rain; the catkins fly without wind.' In the second year of the Shaoxing era, Emperor Gaozong visited Yuanjue Temple and personally wrote this quatrain.
Supplement to the Biographies of Eminent Monks, Volume Nine 卍 New Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
補續高僧傳卷第十
明吳郡華山寺沙門 明河 撰
習禪篇
宋 瞎堂遠禪師傳
慧遠。號瞎堂。眉山金流鎮彭氏子。年十三。𨽻藥師院為僧。聽習經論。棄而依靈巖。徽公。微有省發。會圓悟領昭覺。師即之聞。舉龐居士問馬祖。不與萬法為侶因緣。師大悟。仆于眾。眾掖之。師乃曰。吾夢覺矣。自是機鋒峻發。眾目為鐵舌遠。圓悟順寂。師東下。屢遷名剎。繇虎丘。奉詔住皋亭崇光。時孝宗留心空宗。召師入對選德殿。或入內觀堂見。必延坐進茶。稱師而不名。禮數視諸師有加。上曰。前日睡中。忽聞鐘聲遂覺。未知夢與覺如何。師曰。夢覺無殊。覺心不動。上曰。夢幻既非。且鐘聲從何處起。師曰。從陛下問處起。上曰。然則畢竟如何。免得生死。師曰。不悟大乘。終不能免。曰。如何得悟。師曰。本有之性磨之。歲月自然得悟。曰。悟后如何。師曰。悟后。始知今日問答皆非。曰。一切處不是后如何。師曰。脫體現前。更無可見之相。上首肯之。賜號佛海禪師。一日車駕幸其室。室掛行道影。上指問師曰。此是水墨空塵。而真者安在。師叉手近前曰。春氣和暖。恭惟聖躬萬福。上大笑。因書贊焉。師一身繫法門之望。奇言妙句。傳播諸方。學者云奔川委。視師所在為歸正
【現代漢語翻譯】 現代漢語譯本 補續高僧傳卷第十 明吳郡華山寺沙門 明河 撰 習禪篇 宋 瞎堂遠禪師傳 慧遠，號瞎堂（法號）。眉山金流鎮彭氏之子。十三歲時，隸屬於藥師院為僧，學習經論，後放棄而依止靈巖徽公。略有所悟。適逢圓悟禪師住持昭覺寺，慧遠禪師前去參學，聽聞圓悟禪師舉龐居士問馬祖『不與萬法為侶』的因緣，當下大悟，隨即倒地。眾人扶起他，慧遠禪師說：『我從夢中醒來了！』從此以後，機鋒銳利，言辭精闢，眾人稱他為鐵舌遠。圓悟禪師圓寂后，慧遠禪師東下，屢次遷往名剎。從虎丘，奉詔住持皋亭崇光寺。當時孝宗皇帝留心佛法中的空宗，召見慧遠禪師入選德殿對談，有時也到內觀堂相見，必定請他入座並奉茶，稱呼『師』而不直呼其名，禮遇超過其他僧人。皇帝問道：『前些日子在睡夢中，忽然聽到鐘聲就醒了，不知夢與覺有什麼區別？』慧遠禪師回答：『夢與覺並無差別，覺悟之心本來不動。』皇帝說：『夢幻既然虛假不實，那麼鐘聲從何處生起？』慧遠禪師說：『從陛下發問之處生起。』皇帝說：『那麼究竟如何才能免除生死？』慧遠禪師說：『不悟大乘佛法，終究不能免除生死。』皇帝問：『如何才能悟入？』慧遠禪師說：『本有的自性，經過歲月的磨礪，自然能夠悟入。』皇帝問：『悟后如何？』慧遠禪師說：『悟后，才知道今日的問答都是虛妄不實的。』皇帝問：『一切處都不是，那之後又如何？』慧遠禪師說：『脫體現前，更無可見之相。』皇帝點頭讚許。賜號佛海禪師。一日，皇帝的車駕來到慧遠禪師的住所，看到室內掛著行道影（禪師的畫像），皇帝指著畫像問慧遠禪師：『這只是水墨畫出的虛幻影像，那麼真正的禪師在哪裡？』慧遠禪師合掌上前回答說：『春氣和暖，恭祝聖躬萬福。』皇帝大笑，於是題寫讚語。慧遠禪師一身肩負佛法興盛的希望，他所說的奇妙言語，傳播到各個地方，學佛之人如雲奔涌，視慧遠禪師所在之處為歸宿。
【English Translation】 English version Supplement to Biographies of Eminent Monks, Volume 10 Composed by Minghe, a Shramana of Huashan Temple in Wujun during the Ming Dynasty Chapter on Practicing Chan Biography of Chan Master Xiatang Yuan of the Song Dynasty Huiyuan, styled Xiatang (Dharma name). He was the son of the Peng family of Jinliuzhen, Meishan. At the age of thirteen, he was affiliated with Yaoshi Monastery as a monk, studying scriptures and treatises. He abandoned this to rely on Hui of Lingyan. He had a slight awakening. When Yuanwu led Zhaojue Monastery, the master went to him and heard Yuanwu cite the story of Layman Pang asking Mazu about 'not being a companion to the myriad dharmas.' The master had a great enlightenment and fell to the ground. The crowd supported him. The master then said, 'I have awakened from a dream!' From then on, his sharp wit and incisive remarks were highly developed, and the crowd called him 'Iron-Tongue Yuan.' After Yuanwu passed away, the master went east, repeatedly moving to famous temples. From Tiger Hill, he was ordered to reside at Gaoting Chongguang Monastery. At that time, Emperor Xiaozong was interested in the emptiness doctrine of Buddhism and summoned the master to the Xuande Hall for an audience. Sometimes he would also meet him in the Inner Observation Hall, always inviting him to sit and offering tea, addressing him as 'Master' without mentioning his name, treating him with more courtesy than other monks. The emperor asked, 'The other day, while sleeping, I suddenly heard the sound of a bell and woke up. I don't know what the difference is between dream and awakening?' The master replied, 'There is no difference between dream and awakening. The awakened mind is originally unmoving.' The emperor said, 'Since dreams and illusions are unreal, where does the sound of the bell arise from?' The master said, 'It arises from where Your Majesty asks.' The emperor said, 'Then how can one ultimately avoid birth and death?' The master said, 'Without understanding the Mahayana, one cannot ultimately avoid it.' The emperor asked, 'How can one attain enlightenment?' The master said, 'The inherent nature, polished by the years, will naturally lead to enlightenment.' The emperor asked, 'What is it like after enlightenment?' The master said, 'After enlightenment, one realizes that today's questions and answers are all unreal.' The emperor asked, 'If everything is not, then what is after that?' The master said, 'The liberated body appears before you, and there is no visible form to be seen.' The emperor nodded in approval and bestowed upon him the title of Chan Master Fohai (Buddha Sea). One day, the emperor's carriage visited the master's residence. Seeing a portrait of the master walking in meditation hanging in the room, the emperor pointed to it and asked, 'This is just an empty image painted with ink, so where is the real one?' The master bowed with his hands folded and replied, 'The spring air is warm, and I respectfully wish Your Majesty ten thousand blessings.' The emperor laughed and wrote a eulogy. The master carried the hope of the Dharma on his shoulders, and his wonderful words spread to all directions. Students flocked to him like rivers flowing, regarding the master's location as their place of return.
。如一佛出世。乙未秋。示眾曰。淳熙二年閏季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不相干。彼此分一半。一種作貴人教。誰賣柴炭向汝。道不可毀不可讚。體若虛空沒涯岸。相喚相呼歸去來。上元定是正月半。都下喧傳而疑之。至期諸王卿相皆至。師升座說法。遂入方丈扄閉。師舊蓄一猿。頗馴狎因衣之。命曰猿行者。久之。眾窺窗隙聲息並無。惟見猿持卷侍側。亟入師已逝矣。猿書。乃辭世偈也。偈曰。拗折秤錘。掀翻露布。突出機光。鴉飛不度。留七日顏色不變。塔全身於寺之烏峰。
何山珣禪師傳(附智才)
守珣。號佛燈。安吉施氏子。初參廣鑒瑛禪師。不契。遂造太平。隨眾咨請。邈無所入。乃封衾自誓曰。不徹不展此。於是岌立宵晝。如喪考妣。逾七七日。忽佛鑒上堂曰。森羅及萬象。一法之所印。師聞頓悟。鑒曰。可惜一顆明珠。被這風顛漢拾得也。因舉靈云悟桃語詰之。了無疑滯。拜起呈偈曰。終日看天不舉頭。桃花爛熳始抬眸。饒君更有遮天網。透得牢關即便休。入眾厲聲曰。這回珣上座。穩睡去也。圓悟聞之。疑其未然。乃曰。須我勘過始得。令人召至。拉與遊山。偶到一水潭。忽推師入水。遽問曰。牛頭未見四祖時如何。隨聲應曰。潭深魚聚。曰。見后如何。曰。樹高招
【現代漢語翻譯】 現代漢語譯本： 如同一尊佛出世。乙未年秋，向大眾開示說：『淳熙二年閏季秋九月初一，熱鬧的地方不要出頭，冷靜的地方要著眼看。光明和黑暗互不相干，彼此平分一半。一種是教導貴人的方法，誰會向你賣柴炭呢？道不可詆譭也不可讚美，它的本體就像虛空一樣沒有邊際。互相呼喚著回去吧，上元節一定是正月十五。』都城裡的人們紛紛傳言並懷疑這件事。到了那天，各位王爺和卿相都來了。禪師升座說法，然後進入方丈室並關上門。禪師以前養了一隻猴子，非常馴服，就給它穿上衣服，命名為『猿行者』。過了很久，大家從窗戶縫隙里偷看，發現沒有任何聲音，只看見猴子拿著書卷侍立在旁邊。大家趕緊進去，禪師已經圓寂了。猴子寫下了一篇辭世偈，偈語說：『拗斷秤錘，掀翻露布，突出機光，烏鴉也飛不過去。』禪師圓寂七日，容顏沒有改變，全身被建塔于寺廟的烏峰。 何山珣禪師傳（附智才） 守珣，號佛燈，是安吉施家的兒子。最初參拜廣鑒瑛禪師，沒有領悟。於是前往太平寺，跟隨大眾請教，但仍然毫無所得。於是封好被子發誓說：『不徹悟就不打開這被子。』於是日夜不停地努力，就像死了父母一樣。過了七七四十九天，忽然佛鑒禪師上堂說法：『森羅萬象，都是一法的顯現。』守珣禪師聽了立刻開悟。佛鑒禪師說：『可惜一顆明珠，被這個瘋癲漢撿到了。』於是舉靈云禪師開悟桃花的公案來詰問他，守珣禪師了無疑問。拜謝后呈上偈語說：『終日看天不舉頭，桃花爛漫始抬眸。饒君更有遮天網，透得牢關即便休。』進入僧眾中，厲聲說：『這回珣上座，可以安穩睡覺了。』圓悟禪師聽了，懷疑他沒有真正開悟，於是說：『必須我親自勘驗過才行。』派人把他叫來，拉著他一起遊山。偶然走到一個水潭邊，忽然把他推進水裡，立刻問道：『牛頭禪師未見四祖時如何？』守珣禪師隨口應道：『潭深魚聚。』圓悟禪師又問：『見后如何？』守珣禪師說：『樹高招
【English Translation】 English version: Like a Buddha appearing in the world. In the autumn of the Yiwei year, he addressed the assembly, saying: 'On the first day of the ninth month of the leap season of autumn in the second year of Chunxi, do not stick your head out in noisy places, and look carefully in quiet places. Light and darkness are unrelated, and each takes half. One is the way to teach nobles, who would sell you firewood and charcoal? The Dao cannot be slandered or praised, its essence is like the void without boundaries. Call each other to return, the Lantern Festival must be the fifteenth day of the first month.' The people in the capital spread the word and doubted it. On that day, all the princes and ministers arrived. The Zen master ascended the seat to preach, then entered the abbot's room and closed the door. The Zen master used to keep a monkey, which was very tame, so he dressed it and named it 'Ape Pilgrim'. After a long time, everyone peeked through the window and found no sound, only the monkey holding a scroll standing beside him. Everyone hurried in, and the Zen master had already passed away. The monkey wrote a farewell verse, which said: 'Breaking the steelyard, overturning the proclamation, highlighting the light of the machine, even crows cannot fly over it.' The Zen master's appearance did not change for seven days after his death, and his whole body was built into a pagoda on Crow Peak of the temple. Biography of Zen Master Heshan Xun (with Zhicai) Shouxun, styled Fodeng (Buddha's Lamp), was the son of the Shi family of Anji. He initially visited Zen Master Guangjian Ying but did not attain enlightenment. So he went to Taiping Temple and followed the assembly to ask for instruction, but still gained nothing. Therefore, he sealed his quilt and vowed: 'I will not open this quilt until I am enlightened.' So he worked hard day and night, as if his parents had died. After forty-nine days, suddenly Zen Master Fojian ascended the hall and said: 'All phenomena in the universe are imprinted by one Dharma.' Zen Master Shouxun immediately attained enlightenment upon hearing this. Zen Master Fojian said: 'What a pity, a bright pearl has been picked up by this madman.' So he used the case of Zen Master Lingyun's enlightenment from the peach blossoms to question him, and Zen Master Shouxun had no doubts. After bowing and thanking him, he presented a verse saying: 'All day long I look at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a net that covers the sky, you must break through the firm barrier to rest.' Entering the assembly, he said loudly: 'This time, Zen Master Xun can sleep soundly.' Zen Master Yuanwu heard this and suspected that he had not truly attained enlightenment, so he said: 'I must examine him personally.' He sent someone to call him and took him to tour the mountains. They happened to come to a pool of water, and suddenly he pushed him into the water, immediately asking: 'What was Niu-tou (Ox-Head) Zen Master like before he saw the Fourth Patriarch?' Zen Master Shouxun replied spontaneously: 'The pool is deep and the fish gather.' Zen Master Yuanwu then asked: 'What was he like after he saw him?' Zen Master Shouxun said: 'The tree is tall and attracts
風。曰。見與未見時如何。曰。伸腳在縮腳里。悟大稱賞之。師出世凡四坐道場。聲光赫奕。后歿于天寧。將化。謂雙槐居士鄭績曰。十月八日。是佛鑒先師忌辰。吾將至矣。乞還鄣南。四日。鄭公遣弟僧道如訊之。師曰。汝來正其時也。吾雖與佛鑒同條生。不與同條死。明早為我覓一隻小船子來。高五尺足矣。越三日雞鳴。端坐如平時。侍者請偈。師曰。不曾作得。言訖而逝。火浴。舌根不壞。郡人陳師顏。寶函藏於家。痊骨于普應院之側。師法貌清整。舉揚宗旨。綽有祖父之風。有時謂眾曰。兄弟如有省悟處。不拘時節請來。露個訊息。忽雪夜一僧叩方丈門。師喚入。震威喝曰。雪深夜半。求訣疑情何為。威儀不具。僧顧視衣裓。師喝出。機鋒嚴峻類如此。其住何山也。因歲旱。郡守請禱于師。師勉從為升座。怒目瞪天罵曰。阿誰教爾強為天。雨應聲而至。人呼為珣罵天。
智才。舒州人。與師同姓同門。亦高行衲子。住岳𪋤。遷龍牙。三十年以清苦蒞眾。為人所歸。終於云溪。
元布衲傳
景元。號此庵。永嘉楠溪張氏子。年十八。依靈希拱圓具。后習臺教。棄謁圓悟于鐘阜。因僧讀死心小參語云。既迷須得個悟。既悟須識悟中迷。迷中悟。迷悟雙忘卻。從無迷悟處。建立一切法。師聞而疑
【現代漢語翻譯】 現代漢語譯本 風。問：『見與未見時如何？』（如何理解見到和未見到的時候？）答：『伸腳在縮腳里。』（意思是動靜不離當下。）悟大禪師聽后非常讚賞他。智珣禪師住持道場四次，聲名遠播。後來在天寧寺圓寂。臨終前，他對雙槐居士鄭績說：『十月八日是佛鑒禪師的忌日，我將要去了。』希望能夠回到鄣南。四日後，鄭績派他的弟弟僧人道如去探望智珣禪師。智珣禪師說：『你來得正是時候。我雖然與佛鑒禪師同年出生，但不會同年圓寂。明天早上為我找一隻小船來，高五尺就足夠了。』三天後的雞鳴時分，智珣禪師端坐如平時。侍者請求他留下偈語。智珣禪師說：『不曾作得。』說完就圓寂了。火化后，舌根沒有燒壞。郡人陳師顏將舌根用寶函收藏在家中，將骨灰安放在普應院旁邊。智珣禪師的法相清秀端正，弘揚宗門宗旨，很有祖師的風範。有時他對大眾說：『各位兄弟如果有所省悟，不拘泥於時間，請來告訴我，透露個訊息。』一次雪夜，一個僧人敲方丈的門。智珣禪師叫他進來，厲聲呵斥道：『雪深夜半，求訣疑情為何？威儀不具！』僧人看了看自己的衣物。智珣禪師把他喝了出去。他的機鋒嚴峻就像這樣。他住持的是什麼山呢？因為當年大旱，郡守請智珣禪師祈雨。智珣禪師勉強答應，升座后，怒目瞪天罵道：『是誰教你強行為天？』話音剛落，雨就應聲而至。人們稱他為『珣罵天』。 智才禪師，舒州人，與智珣禪師同姓同門，也是一位高行的僧人。住持岳𪋤寺，后遷往龍牙寺。三十年間以清苦的生活帶領大眾，深受人們的敬重。最終在云溪圓寂。 元布衲傳 景元禪師，號此庵，永嘉楠溪張氏之子。十八歲時，依止靈希拱圓出家。後來學習天臺宗的教義，之後放棄了，去鐘阜拜見圓悟禪師。因為聽到僧人讀死心禪師的小參語說：『既迷須得個悟，既悟須識悟中迷。迷中悟，迷悟雙忘卻，從無迷悟處，建立一切法。』景元禪師聽後心生疑惑。
【English Translation】 English version Venerable Zhi Xun. Someone asked: 'What is it like when seeing and not seeing?' (How to understand the time of seeing and not seeing?) He replied: 'Stretching the foot is within the retracted foot.' (Meaning that movement and stillness are inseparable from the present moment.) Chan Master Wu Da greatly praised him. Chan Master Zhi Xun presided over the Dharma assembly four times, and his reputation spread far and wide. Later, he passed away at Tianning Temple. Before his death, he said to Zheng Ji, a lay Buddhist of Shuanghuai: 'October 8th is the anniversary of Chan Master Fo Jian's death, and I am about to depart.' He hoped to return to Zhangnan. Four days later, Zheng Ji sent his younger brother, the monk Dao Ru, to visit Chan Master Zhi Xun. Chan Master Zhi Xun said: 'You have come at the right time. Although I was born in the same year as Chan Master Fo Jian, I will not pass away in the same year. Tomorrow morning, find me a small boat, five feet high will be enough.' Three days later, at the crowing of the rooster, Chan Master Zhi Xun sat upright as usual. The attendant asked him to leave a verse. Chan Master Zhi Xun said: 'I have not been able to compose one.' After saying that, he passed away. After cremation, his tongue root did not burn. Chen Shiyan, a resident of the prefecture, kept the tongue root in a treasure box at home and placed the ashes next to Puying Temple. Chan Master Zhi Xun's Dharma appearance was clear and upright, and he promoted the teachings of the sect, with the demeanor of a patriarch. Sometimes he said to the assembly: 'If any of you brothers have any insights, please come and tell me at any time, and reveal a message.' One snowy night, a monk knocked on the door of the abbot's room. Chan Master Zhi Xun called him in and scolded him sternly: 'In the deep of a snowy night, why are you seeking a solution to your doubts? Your demeanor is not proper!' The monk looked at his clothes. Chan Master Zhi Xun shouted him out. His sharp wit was like this. What mountain did he preside over? Because of a severe drought that year, the prefect asked Chan Master Zhi Xun to pray for rain. Chan Master Zhi Xun reluctantly agreed, and after ascending the seat, he glared at the sky and cursed: 'Who taught you to forcibly act as heaven?' As soon as he finished speaking, the rain came in response. People called him 'Xun who scolds the heavens'. Chan Master Zhi Cai, a native of Shuzhou, shared the same surname and lineage with Chan Master Zhi Xun, and was also a monk of high conduct. He presided over Yue𪋤 Temple and later moved to Longya Temple. For thirty years, he led the assembly with a simple and austere life, and was deeply respected by the people. He eventually passed away in Yunxi. Biography of Yuan Bu Na Chan Master Jing Yuan, also known as Ci'an, was the son of the Zhang family of Nanxi, Yongjia. At the age of eighteen, he became a monk under Lingxi Gongyuan. Later, he studied the teachings of the Tiantai school, but then gave it up and went to Zhongfu to visit Chan Master Yuanwu. Because he heard a monk reading Chan Master Sixin's small participation speech, saying: 'Since you are deluded, you must attain enlightenment; since you are enlightened, you must recognize the delusion in enlightenment. Delusion in enlightenment, forgetting both delusion and enlightenment, from the place where there is no delusion or enlightenment, establish all dharmas.' Chan Master Jing Yuan felt doubtful after hearing this.
。即趨佛殿。以手托開門扉。豁然大徹。既而執侍。機辨逸發。圓悟操蜀音。目為聱頭侍者。遂自題肖像。付之曰。生平只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳跟。大地撮來墨漆黑。晚年轉覆沒刁刀。奮金剛椎碎窠窟。他時要識圓悟面。一為渠儂並拈出。圓悟歸蜀。師還浙東。鏟彩埋光。不求聞達。括蒼守耿公延禧。嘗問道于圓悟。因閱其語錄至像贊。得師之為人。乃致開法南明山。遣使物色。至臺之報恩。獲于眾寮。迫其受命。方丈古公。乃靈源高弟。聞其提唱。亦深駭異。住南明幾二年。厭迎送。一日示眾。舉感鐵面頌畢。師曰。是則是忒殺露風骨。吾有頌曰休休休。夕陽西去水東流。唯有仰高雲勢遠。摶風九萬過南州。將化。召應庵華 與訣示訓。如常時。俄握拳而逝。茶毗。得五色舍利。齒舌右拳無少損。塔于劉阮洞前。年五十三。
月堂昌禪傳
道昌。號月堂。湖州寶溪吳氏子。得法于雪峰慧和尚。所至以行道為己任。不發化主。不事登謁。每歲食指隨常住所得用之。衲子有志。充化導者多卻之。有以佛令比丘持缽資養為言者。師曰。我佛在日猶可恐。今為之必有好利者。而至於自鬻也。徑山凈慈育王。皆師說法處。而曲高和寡。法嗣無聞。或謂和尚行道經年。門下未聞。有弟子得不辜
【現代漢語翻譯】 現代漢語譯本：隨即前往佛殿，用手推開門扉，豁然大悟。之後便留在圓悟禪師身邊侍奉，機敏善辯，才華橫溢。圓悟禪師因為他帶有四川口音，稱他為『聱頭侍者』（指說話難懂的侍者）。於是月堂昌禪為自己畫了一幅畫像，交給圓悟禪師，並題寫道：『我一生只說難懂的禪，遇到難懂的禪就像撞到鐵壁。掙脫羅網，截斷腳跟，將大地都撮起來，一片墨黑。晚年更加沒有鋒芒，揮舞金剛杵，摧毀所有窠臼。他日想要認識圓悟禪師的面目，就將我和他一起拈出來。』 圓悟禪師回到四川后，月堂昌禪回到浙東，韜光養晦，不求聞達。括蒼郡的太守耿公延禧，曾經向圓悟禪師問道，因為閱讀圓悟禪師的語錄，看到了月堂昌禪的畫像贊語，瞭解了他的為人，於是邀請他到南明山開法。耿公派人四處尋訪，到臺州的報恩寺，在僧眾的寮房中找到了他，迫切地請他接受任命。報恩寺的方丈古公，是靈源禪師的高足，聽到月堂昌禪的說法，也深感驚異。月堂昌禪在南明山住了大約兩年，厭倦了迎來送往。一天，他對大眾開示，舉了感鐵面禪師的頌后，說：『是則是有，但忒殺露風骨。』（指過於顯露鋒芒）我有一頌說：『休休休，夕陽西去水東流。唯有仰高雲勢遠，摶風九萬過南州。』（指一切皆休，只有高遠的志向不變） 臨終前，月堂昌禪召來應庵華禪師，與他訣別並留下訓示，一切如常。不久后，他握緊拳頭去世。火化后，得到五色舍利，牙齒、舌頭和右拳都沒有絲毫損傷。舍利塔建在劉阮洞前，享年五十三歲。
月堂昌禪傳
道昌，法號月堂，是湖州寶溪吳氏的兒子，得法于雪峰慧和尚。他所到之處都以修行弘道為己任，不發起募捐，不事奔走謁見。每年吃飯穿衣都隨常住寺院所得而用之。對於有志於充當弘法導師的僧人，大多加以拒絕。有人用佛陀命令比丘持缽乞食來供養自己作為理由，月堂昌禪說：『我佛在世時這樣做還可以，現在這樣做必定會有貪圖利益的人，甚至會出賣自己。』徑山寺、凈慈寺、育王寺，都是月堂昌禪說法的地方，但因為他的說法高妙而聽者寥寥，沒有留下法嗣。有人說和尚您弘道多年，門下沒有弟子，難道不感到內疚嗎？
【English Translation】 English version: He then went to the Buddha hall and pushed open the door, achieving sudden enlightenment. After that, he stayed by Zen Master Yuanwu's side, serving him with quick wit and outstanding talent. Zen Master Yuanwu, because of his Sichuan accent, called him 'Aotou Attendant' (meaning an attendant who speaks in a difficult-to-understand manner). Thereupon, Yuetang Chang Chan painted a portrait of himself, gave it to Zen Master Yuanwu, and inscribed it: 'Throughout my life, I only speak of abstruse Chan, encountering abstruse Chan as if hitting an iron wall. Breaking free from the net, cutting off the heels, gathering up the entire earth, a pitch-black darkness. In old age, even more without sharpness, wielding the Vajra pestle, destroying all nests. If you want to recognize the face of Zen Master Yuanwu in the future, then pick me and him out together.' After Zen Master Yuanwu returned to Sichuan, Yuetang Chang Chan returned to eastern Zhejiang, concealing his talents and not seeking fame. Geng Gong Yanxi, the prefect of Kuocang, once asked Zen Master Yuanwu about the Way. Because he read Zen Master Yuanwu's recorded sayings and saw the eulogy on Yuetang Chang Chan's portrait, he understood his character and invited him to open a Dharma assembly at Nanming Mountain. Geng Gong sent people to search everywhere, and they found him at Bao'en Temple in Taizhou, in the monks' quarters, and urgently requested him to accept the appointment. Abbot Gu Gong of Bao'en Temple, a top disciple of Zen Master Lingyuan, was also deeply amazed when he heard Yuetang Chang Chan's teachings. Yuetang Chang Chan lived in Nanming Mountain for about two years, becoming tired of welcoming and seeing off guests. One day, he gave a teaching to the assembly, quoting the verse of Zen Master Gantiemian, and said: 'It is true, but it is too revealing of one's sharpness.' I have a verse that says: 'Rest, rest, rest, the setting sun goes west, the water flows east. Only the high clouds are far away, soaring ninety thousand miles across Nanzhou.' (meaning everything rests, only the lofty aspirations remain unchanged). Before his death, Yuetang Chang Chan summoned Zen Master Ying'an Hua, bid him farewell, and left instructions, everything as usual. Soon after, he passed away with his fist clenched. After cremation, he obtained five-colored sariras, and his teeth, tongue, and right fist were not damaged in the slightest. The sarira pagoda was built in front of Liu Ruan Cave, and he lived to the age of fifty-three.
Biography of Zen Master Yuetang Chang
Daochang, with the Dharma name Yuetang, was the son of the Wu family of Baoxi in Huzhou, and he obtained the Dharma from Zen Master Xuefeng Hui. Wherever he went, he took it as his responsibility to practice and propagate the Dharma, not initiating fundraising and not engaging in seeking audiences with dignitaries. Every year, he used whatever food and clothing he received from the resident monastery. He mostly refused monks who aspired to be Dharma teachers. Someone used the Buddha's command for monks to carry alms bowls to support themselves as a reason, Yuetang Chang Chan said: 'It was acceptable for my Buddha to do this when he was alive, but doing it now will surely attract those who are greedy for profit, and even sell themselves.' Jingshan Temple, Jingci Temple, and Yuwang Temple were all places where Yuetang Chang Chan taught the Dharma, but because his teachings were profound and few listened, he did not leave behind any Dharma heirs. Someone said, 'Venerable Master, you have been propagating the Dharma for many years, but you have no disciples under your tutelage. Do you not feel guilty?'
妙湛乎。師不對。他日再言之。師曰。子不聞。昔人種瓜。而愛甚者。盛夏之日方中而灌之。瓜不旋踵而淤敗。何也。其愛之非不勤。然灌之不以時。適所以敗之也。諸方老宿。提挈衲子不觀其道業內充。才器宏遠。止欲速其為人逮。審其道德則淫污。察其言行則乖戾。謂其公正則邪佞。得非愛之過其分乎。是正猶日中之灌瓜。予深恐識者笑。故不為也。後有同鄉僧名悟者。稱得師道。住杭之五雲山。略展規模。然亦終不振。師每念叢林下衰。綱紀大壞。皆繇為師者不統之以道。故使在下者。得以非義乘之玩習。既久。遂謂當然不知其悖。故師行事發言。終其身不妄。蓋於時事。深感於中。為後學法有不得不然者耳。名聞于朝。賜號曰佛行。后無疾而化。
世奇首座傳
世奇。首座。成都人也。遍依師席。造龍門。燕坐瞌睡間。群蛙忽鳴。誤聽為淨髮板聲。亟趨往。有曉之者曰。蛙鳴非板也。奇恍然詣丈室剖露。佛眼曰。豈不見羅睺羅。奇遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夢中聞板響。覺后蝦蟆啼。蝦蟆與扳響。山嶽一時齊。繇是益加參。究洞臻玄奧。佛眼屢舉分座。奇固辭曰。此非細事也。如金鎞刮膜脫。有差則破睛矣。愿生生居學地。而自煅煉。佛眼美以偈曰。有道只因頻退步
【現代漢語翻譯】 現代漢語譯本： 『多麼精妙深奧啊。』世奇首座沒有回答。佛眼禪師說：『以後再談這件事吧。』 佛眼禪師說：『你沒聽說過嗎？過去有個人種瓜，非常愛惜它，在盛夏的正午給瓜澆水。結果瓜很快就腐爛了。為什麼呢？他對瓜的愛護並非不勤勞，但是澆水的時間不對，反而導致了瓜的敗壞。』 『現在各地的老修行，提拔僧人弟子，不考察他們的道業是否充實，才幹是否宏大深遠，只想著讓他們快速成才。考察他們的道德，卻發現他們行為淫亂污穢；觀察他們的言行，卻發現他們乖張悖戾；說他們公正，實際上卻奸邪虛偽。這難道不是愛護過度了嗎？這就像在正午給瓜澆水一樣。我深怕被有見識的人嘲笑，所以不做這種事。』 後來有個同鄉僧人名叫悟的，聲稱得到了佛眼禪師的道法，住在杭州的五雲山，稍微擴充套件了一些規模，但最終也沒有振興起來。 佛眼禪師常常感嘆叢林衰敗，綱紀大壞，都是因為做師父的人不用正道來統領，所以使得下面的人，得以用不正當的行為來玩弄和習慣。時間長了，就認為這是理所當然的，不知道這是違背正道的。所以佛眼禪師的所作所為，一言一行，終其一生都不隨便，這是因為他對當時的世事，內心深有感觸，爲了給後來的學人做榜樣，不得不這樣做啊。他的名聲傳到朝廷，被賜予『佛行』的稱號。後來無疾而終。
世奇首座傳
世奇（人名，首座），是成都人。他廣泛地依止各位老師學習，來到龍門，在燕坐瞌睡的時候，忽然聽到一群青蛙鳴叫，誤以為是淨髮板的聲音，急忙跑過去。有人告訴他說：『這是青蛙的叫聲，不是淨髮板的聲音。』世奇恍然大悟，於是去丈室向佛眼禪師剖析自己的心境。佛眼禪師說：『難道你沒聽說過羅睺羅（釋迦牟尼佛的兒子，密行第一）的故事嗎？』世奇立刻制止說：『和尚不必舉例，等我自己去看。』沒過多久，他就有所領悟，於是作偈說：『夢中聽到板響，醒來后聽到蝦蟆啼叫。蝦蟆的叫聲和板響，在山嶽間同時響起。』從此以後，他更加精進參禪，深入研究，達到了玄妙的境界。佛眼禪師多次提出要分座說法，世奇堅決推辭說：『這不是小事啊。就像用金鎞刮眼膜，如果稍有差錯，就會弄瞎眼睛。我願意生生世世都待在學習的地方，自己鍛鍊自己。』佛眼禪師用偈語讚美他說：『有道之人，正是因為經常退步。』
【English Translation】 English version: 『How wonderfully profound!』 Shiqi, the chief seat, did not respond. The master said, 『We'll talk about it another day.』 The master said, 『Haven't you heard? In the past, there was a person who planted melons and loved them very much, watering them at midday in the height of summer. As a result, the melons quickly rotted. Why? It wasn't that his love for them wasn't diligent, but watering them at the wrong time only led to their ruin.』 『Now, the old practitioners in various places promote monks and disciples without considering whether their progress in the Dharma is substantial or their talents are vast and far-reaching, only wanting them to quickly become accomplished. When examining their morality, they find them to be licentious and defiled; when observing their words and actions, they find them to be perverse and erratic; when calling them impartial, they are actually treacherous and deceitful. Isn't this loving them too much? It's just like watering melons at midday. I deeply fear being laughed at by those with insight, so I don't do such things.』 Later, there was a fellow monk named Wu who claimed to have attained the master's Dharma, residing in the Five Cloud Mountains of Hangzhou, slightly expanding its scale, but ultimately it did not flourish. The master often lamented the decline of the monasteries and the great breakdown of discipline, all because those who are teachers do not govern with the proper way, thus allowing those below to indulge in and become accustomed to unrighteous behavior. Over time, they come to believe it is natural, unaware that it is contrary to the proper way. Therefore, the master's actions and words, throughout his life, were never reckless, because he deeply felt the affairs of the time and had to set an example for later learners. His name reached the court, and he was granted the title 『Buddhist Practitioner』. Later, he passed away without illness.
Biography of Chief Seat Shiqi
Shiqi (name, chief seat), was a native of Chengdu. He studied extensively with various teachers and came to Longmen. While sitting in meditation and dozing off, he suddenly heard a chorus of frogs croaking, mistaking it for the sound of the hair-cutting board, and hurriedly ran over. Someone told him, 『That's the sound of frogs, not the hair-cutting board.』 Shiqi suddenly realized and went to the abbot's room to reveal his state of mind to the master. The master said, 『Haven't you heard the story of Rahula (Buddha's son, foremost in secret practice)?』 Shiqi immediately stopped him, saying, 『Venerable, there's no need to give examples; I'll go and see for myself.』 Before long, he had an awakening and composed a verse: 『In a dream, I heard the sound of the board; after waking, I heard the croaking of toads. The croaking of toads and the sound of the board resounded simultaneously in the mountains.』 From then on, he became even more diligent in meditation, delving deeply and reaching a profound state. The master repeatedly proposed to share the seat and teach, but Shiqi firmly declined, saying, 『This is no small matter. It's like scraping the membrane off the eye with a golden needle; if there's the slightest mistake, it will blind the eye. I wish to remain in the place of learning lifetime after lifetime, refining myself.』 The master praised him with a verse: 『Having the Way is only because of frequent retreats.』
。謙和元自慣回光。不知已在青雲上。猶更將身入眾藏。其謙抑自守如此。暮年學者力請不容辭。說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。祗在而今一念中。且道是𨚗一念。眾罔措。喝一喝而終。
雪堂行傳
道行。號雪堂。處州葉氏子。依泗州普照英公得度。既參佛眼。一日聞舉玄沙筑著腳指話。遂大悟。出世住南明薦福烏巨。所至道聲弘宣。龍象景附。極一時法道之尊。時稱龍門法幢高庵雪堂禪。不至二老之門則非禪也。師慈仁忠恕。尊賢敬能。戲笑俚言。罕出於口。無峻阻不暴怒。至於去就之際。極為介潔。住烏巨時。衲子有獻鐵鏡者。師曰。溪流清泚。毛髮可鑑。蓄此何為。謝卻之。應庵住明果。師。未嘗一日不過。從間有竊議者。師曰。華侄為人難得。予因重之。數往何傷。師雖見道龍門。而持身行事之間。實得之家教。嘗謂弟子云。予弱冠之年。見獨居士言。中無主不立。外不正不行。此語宜終身踐之。聖賢事業備矣。予佩其語。在家修行。出家學道。以至率身臨眾。如衡石之定重輕。規矩之成方圓。舍此則事事失準矣。一日示疾。門弟子教授汪喬年至省候。以後事委之。示以偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。注曰。爛泥中有刺。莫
【現代漢語翻譯】 現代漢語譯本：謙和的元禪師向來習慣於反觀自照。不知不覺中，他的境界已經提升到極高的層次。但他仍然謙遜地深入大眾之中。他的謙虛和自我約束就是這樣。晚年時，學者們極力邀請他出山說法，他推辭不掉，於是說了這首偈語：『諸法皆空，所以我的心也是空的。我的心空了，所以諸法都是相同的。諸法和我的心沒有分別，就在當下這一念之中。』請問，這是哪一念？眾人不知所措。元禪師大喝一聲，然後圓寂。
雪堂行禪師傳
道行禪師，法號雪堂，是處州葉氏之子。他跟隨泗州普照英公剃度出家。後來參拜佛眼禪師。有一天，他聽到玄沙禪師『筑著腳指』的話頭，於是大悟。之後，他開始在南明薦福寺和烏巨寺弘法。所到之處，他的道風廣為傳播，許多僧人都來景仰追隨。一時之間，他的佛法地位非常尊崇，人們稱他為龍門法幢高庵雪堂禪師，認為不到高庵和雪堂兩位禪師門下參學，就不能算是真正的禪。雪堂禪師慈悲仁義，忠誠寬恕，尊重賢能，敬重有才之人。很少說粗俗的玩笑話。沒有嚴厲的責備和突然的憤怒。在決定去留的時候，他非常清廉自潔。住在烏巨寺的時候，有僧人獻給他一面鐵鏡子。禪師說：『溪水清澈，可以照見毛髮，要這鏡子做什麼？』於是謝絕了。應庵禪師住在明果寺，雪堂禪師沒有一天不去拜訪他。有人私下議論這件事，禪師說：『華侄這個人很難得，我因此很看重他，多次前往拜訪又有什麼關係呢？』雪堂禪師雖然在龍門開悟，但他為人處世，實際上得益於家庭教育。他曾經對弟子們說：『我在年輕的時候，聽到獨居士說：『心中沒有主見就不能立身，行為不端正就不能行事。』這句話應該終身實踐。聖賢的事業就完備了。』我一直牢記這句話。在家修行，出家學道，以至於率領大眾，就像用秤來確定輕重，用圓規和曲尺來畫出方圓一樣。離開了這些，那麼事事都會失去標準。』有一天，禪師生病了。門下弟子教授汪喬年到寺里探望他，禪師把後事委託給他，並示以偈語：『認識，就要認識自己的本心。見，就要見到自己的本性。如果認識了自己的本心本性，這正是宗門的大病。』（註釋：爛泥中有刺，不要…）
【English Translation】 English version: The venerable Yuan was always accustomed to introspecting. Unknowingly, his state had already risen to a very high level. But he still humbly went deep among the masses. Such was his humility and self-restraint. In his later years, scholars earnestly requested him to come out and preach, which he could not refuse, so he spoke this verse: 'All dharmas are empty, therefore my mind is also empty. My mind is empty, therefore all dharmas are the same. Dharmas and my mind have no separate entity, just in this one thought right now.' Please tell me, which thought is this? The crowd was at a loss. Zen Master Yuan gave a loud shout and then passed away.
Biography of Zen Master Xuetang Xing
Zen Master Daoxing, Dharma name Xuetang (Snow Hall), was the son of the Ye family of Chuzhou. He was tonsured and ordained under Public Illuminating Ying of Sizhou. Later, he visited Zen Master Foyan. One day, he heard Zen Master Xuansha's saying about 'stubbing his toe,' and thus had a great enlightenment. After that, he began to propagate the Dharma at Nanming Jianfu Temple and Wuju Temple. Wherever he went, his Dharma style was widely spread, and many monks came to admire and follow him. For a time, his position in Buddhism was very respected, and people called him the Dharma Banner of Longmen, Zen Master Gao'an Xuetang, believing that one could not be considered a true Zen practitioner without studying under Zen Masters Gao'an and Xuetang. Zen Master Xuetang was compassionate and righteous, loyal and forgiving, respecting the virtuous and valuing the talented. He rarely spoke vulgar jokes. There were no harsh rebukes or sudden anger. When deciding whether to stay or leave, he was very upright and clean. When he lived in Wuju Temple, a monk offered him an iron mirror. The Zen master said, 'The stream is clear and can reflect hair; what is the use of this mirror?' So he declined it. Zen Master Ying'an lived in Mingguo Temple, and Zen Master Xuetang never missed a day visiting him. Some people privately discussed this matter, and the Zen master said, 'Nephew Hua is a rare person, and I therefore value him greatly. What harm is there in visiting him many times?' Although Zen Master Xuetang was enlightened in Longmen, his conduct and behavior actually benefited from his family education. He once said to his disciples, 'When I was young, I heard a recluse say: 'Without a master in the heart, one cannot stand; without upright behavior, one cannot act.' This sentence should be practiced throughout one's life. The affairs of sages and worthies are complete.' I have always kept this sentence in mind. Practicing at home, studying the Way after leaving home, and even leading the masses, are like using a scale to determine weight and using a compass and square to draw circles and squares. Without these, everything will lose its standard.' One day, the Zen master fell ill. His disciple, Professor Wang Qiaonian, came to the temple to visit him. The Zen master entrusted him with his affairs and showed him a verse: 'To know, one must know one's own original mind. To see, one must see one's own original nature. If one knows one's own original mind and nature, this is precisely the great disease of the Zen school.' (Note: There are thorns in the mud, do not...)
道不疑好。黎明沐浴更服。跏趺而逝。阇維。五色舍利。煙所至處累然。齒舌不壞。瘞而奉之。
文殊導傳(附知昺)
正導。生徐氏。年三十得度。詣成都習唯識。自以為至。同舍詰之曰。三界唯心。萬法唯識。今目前萬象摐然。心識安在。師茫然不知對。遂出關周流江淮。抵舒之太平。聞佛鑿夜參。舉趙州柏樹子話。至覺鐵嘴云先師無此語莫謗先師好。因大疑。提撕既久。一夕豁然。即趨丈室。擬敘所悟。鑒見來便閉門。師曰。和尚莫謾某甲。鑒云。十方無壁落。何不入門來。師以拳擉破窗紙。鑒即開門。搊住云。道道。師以兩手捧鑒頭。作口啐而出。遂呈偈。鑒深然之。每對客稱賞。命分座接納。襄守請開法天寧。未幾。擢大別之文殊。適宣和詔下。改僧為德士。師上堂曰。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道欲識佛性義。當觀時節因緣。且道即今是甚麼時節。毗盧遮𨚗。頂戴寶冠。為顯真中有俗。文殊老叟。身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立。叢林喜得。群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步
【現代漢語翻譯】 現代漢語譯本： 道不疑（法號）很好。黎明時分沐浴更衣，結跏趺坐而逝。火化（阇維，梵語Japana的音譯）后，出現五色舍利（佛教聖物，指僧人火化後遺留的結晶體）。煙霧所到之處，舍利堆積如山。牙齒和舌頭沒有損壞，於是埋葬並供奉起來。
文殊導傳（附知昺）
正導禪師，出生于徐氏家庭。三十歲時出家，前往成都學習唯識宗（佛教宗派，強調一切皆由意識所生）。他自認為已經領悟了真諦。同住的僧人詰問他說：『三界唯心，萬法唯識。現在眼前的萬象如此清晰，心識又在哪裡呢？』正導禪師茫然不知如何回答。於是離開成都，周遊江淮一帶，到達舒州的太平寺。聽到佛鑿夜禪師在參禪時，舉了趙州禪師的『柏樹子』話頭（禪宗公案，指趙州禪師用『柏樹子』來回答什麼是祖師西來意）。當聽到覺鐵嘴禪師說『先師沒有說過這樣的話，不要誹謗先師』時，正導禪師心中產生巨大的疑惑。經過長時間的參究，一天晚上忽然開悟。立即前往丈室（禪寺方丈的住所），打算敘述自己所悟到的道理。鑒禪師看到他來，就關上了門。正導禪師說：『和尚不要欺騙我。』鑒禪師說：『十方沒有墻壁阻隔，為什麼不入門呢？』正導禪師用拳頭捅破窗紙，鑒禪師隨即開門，抓住他說：『說！說！』正導禪師用雙手捧住鑒禪師的頭，作出口啐的動作，然後呈上偈語。鑒禪師深深讚賞他，每次面對客人都會稱讚他，並命他分座接納信徒。襄陽太守請他到天寧寺開法（主持佛事）。不久，被提拔到大別山的文殊寺。恰逢宣和年間下詔，將僧人改為德士（道士）。正導禪師上堂說法時說：『祖師西來的真意，今天特別煥然一新。過去是比丘（佛教出家男眾）的形象，現在是老君（道教始祖老子）的模樣。身披鶴氅（道士的服裝），頭包蕉葉巾。是林泉中無所事事的客人，兩次受到朝廷的恩惠。』所以說，想要認識佛性的真義，應當觀察時節因緣。那麼請問，現在是什麼時節？毗盧遮那佛（佛教中代表法身佛）頭戴寶冠，是爲了顯示真諦中也有俗諦。文殊老叟身披鶴氅，是爲了順應時宜。一個人如此，眾人也一樣。大家共同成就，叢林為此感到高興。群仙聚會，共同品嚐迷仙酎（仙酒），同唱步虛詞（道教的經文）。或者觀看靈寶度人經（道教經典），或者講述長生不老藥。在月光下彈琴，指尖發出太古的聲音。在軒前下棋，精妙的棋著超出神機的預料。更進一步
【English Translation】 English version: Dao Bu Yi (Dharma name) was a good man. At dawn, he bathed and changed his clothes, sat in the lotus position, and passed away. After cremation (Japana, transliteration of Sanskrit), five-colored Sharira (Buddhist relics, referring to the crystalline remains of monks after cremation) appeared. Wherever the smoke reached, the Sharira piled up like mountains. His teeth and tongue remained intact, so they were buried and venerated.
Biography of Wenshu Dao (with Zhi Bing)
Chan Master Zheng Dao was born into the Xu family. He became a monk at the age of thirty and went to Chengdu to study the Vijnanavada school (a Buddhist school emphasizing that everything is produced by consciousness). He considered himself to have attained the truth. A fellow monk questioned him, saying, 'The three realms are only mind, and all dharmas are only consciousness. Now, the myriad phenomena before our eyes are so clear, where is the mind and consciousness?' Chan Master Zheng Dao was at a loss for words. So he left Chengdu and traveled around the Jianghuai area, arriving at Taiping Temple in Shu Prefecture. He heard that Chan Master Fo Zao Ye was practicing Chan meditation and raised the 'cypress tree' koan (a Zen riddle, referring to Chan Master Zhaozhou's answer to the question of what the Patriarch's intention in coming from the West was). When he heard Chan Master Jue Tiezui say, 'The former master did not say such a thing, do not slander the former master,' Chan Master Zheng Dao felt great doubt in his heart. After a long period of contemplation, he suddenly attained enlightenment one night. He immediately went to the abbot's room, intending to describe what he had realized. Chan Master Jian saw him coming and closed the door. Chan Master Zheng Dao said, 'Venerable Abbot, do not deceive me.' Chan Master Jian said, 'There are no walls in the ten directions, why not enter?' Chan Master Zheng Dao broke the window paper with his fist, and Chan Master Jian immediately opened the door, grabbed him and said, 'Speak! Speak!' Chan Master Zheng Dao held Chan Master Jian's head with both hands, made a spitting gesture, and then presented a verse. Chan Master Jian deeply admired him, praised him to guests every time, and ordered him to share the seat and receive believers. The prefect of Xiangyang invited him to open the Dharma (preside over Buddhist affairs) at Tianning Temple. Soon, he was promoted to Wenshu Temple in Dabie Mountain. It happened that an imperial edict was issued during the Xuanhe period, changing monks into Taoist priests. Chan Master Zheng Dao said in his Dharma talk, 'The true intention of the Patriarch's coming from the West is especially new today. In the past, it was the image of a Bhikkhu (Buddhist monk), now it is the appearance of Laozi (the founder of Taoism). Wearing a crane cloak (Taoist clothing) and a banana leaf scarf on the head. He is a carefree guest in the forest and spring, and has received the emperor's favor twice.' Therefore, if you want to know the true meaning of Buddha-nature, you should observe the conditions of the times. So, what time is it now? Vairocana Buddha (representing the Dharmakaya Buddha in Buddhism) wears a jeweled crown to show that there is also the mundane truth in the ultimate truth. The old man Wenshu wears a crane cloak to conform to the times. If one person is like this, everyone is the same. Everyone achieves together, and the Sangha is happy about it. The immortals gather together, taste the intoxicating immortal wine together, and sing the Taoist scriptures. Or watch the Lingbao Duren Jing (Taoist classic), or talk about the elixir of immortality. Playing the qin under the moonlight, the fingertips emit the sound of ancient times. Playing chess in front of the pavilion, the exquisite chess moves are beyond the expectation of the gods. One step further
。便到大羅天上。退一步。卻入九幽城中。秪如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。二年九月。復僧上堂曰。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖法之有難。教中明載無不委知。較量年代正在於茲。魔得其便。惑亂正宗。僧改俗形佛更名字。妄生邪解刪削經文。鐃鈸停音缽盂添足。多般矯詐欺罔聖君。賴我皇帝陛下聖德聖明。不忘付囑不廢其教。特賜宸章頒行天下。仍許僧尼重新披削。實謂寒灰再𦦨枯木重𦯕。不離俗形而作僧形。不出魔界而入佛界。重鳴法鼓再整頹綱。迷仙酎變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南不審。祇改舊時相。不改舊時人。敢問大眾舊時人。是一個是兩個。良久曰。秋風也解嫌狼籍。吹盡當年道教灰。建炎三年春。示眾舉臨濟入滅因緣。師曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古之人皆妄傳。不信但看后三月。至閏三月。鐘相叛于澧陽。賊勢既盛。弟子欲舉師南奔。師不可曰。學道所以了生死。何避之。有賊至。師曰。速見殺以快汝心。賊舉槊殘之。血皆白乳。賊駭。引席覆之而去。張無垢。䟦其法語曰。夫愛生惡死人之常情。惟至人悟其本不生。雖生而無所
愛。達其未嘗滅。雖死而無所畏。故能臨死生禍患之際。而不移其所守。師其人乎。以師道德節義。足以教化叢林。垂範後世。師名正導。眉州丹棱人。
南華。有曰。知昺者。亦見佛鑒。初行腳離鄉。未久聞受業。一夕遺火悉為煨燼。昺得書擲之於地。乃曰。徒亂人意耳。為人嚴冷。諸方謂之昺鐵面云。
虎丘隆禪師傳
紹隆。和州含山人。九歲謝父母去家。依縣之佛慧院。又六歲削髮受具。又五歲而束包曳杖。飄然有四方之志。首謁長蘆凈照禪師。參叩之間。景響有得。因閱圓悟語錄。撫卷嘆曰。想酢生液。雖未能澆腹沃胃。要且使人慶快。第恨未親聆謦欬耳。至寶峰謁湛堂。叩死心於黃龍。死心機鋒橫出。諸方吞𦦨。非上上根。莫能當。而於師獨器重稱賞。眾皆側目。將趨夾山見圓悟。道龍牙。遇泐潭干公之法子密公。相與甚厚。每研推古今。至投合處。抵掌軒渠。或若佯狂。議者。謂今之溈仰寒拾也。及見圓悟。圓悟移道林。師從焉。一日入室。圓悟引教云。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。曰。見。圓悟曰。頭上安頭。師於此有省。圓悟叱曰。見個甚麼。曰。竹密不妨流水過。圓悟肯之。自是與圓悟。形影上下。又二十年。斧搜鑿索。盡得其秘。或。疑師道
【現代漢語翻譯】 現代漢語譯本：愛。達到不曾消亡的境界。即使死亡也沒有什麼可畏懼的。所以能夠在面臨生死禍患的時候，也不改變自己所堅守的。可以把他當作老師嗎？以他的道德節義，足以教化僧眾，為後世樹立榜樣。老師法號正導（Zhengdao），是眉州丹棱人。
南華（Nanhua，地名）。有人說，知昺（Zhibing，人名）的人，也見過佛鑒（Fojian，人名）。他最初行腳離開家鄉，沒多久聽說要接受產業。一天晚上發生火災，全部燒成灰燼。昺（Bing）得到訊息，把書扔在地上，說：『只是擾亂人心罷了。』他為人嚴肅冷峻，各處都稱他為昺鐵面（Bing Tiemian）。
虎丘隆禪師（Huqiulong Chanshi）傳
紹隆（Shaolong），和州含山人。九歲離開父母，離開家，依附於縣裡的佛慧院（Fohuiyuan）。又過了六年剃度受戒。又過了五年，他收拾行裝，拄著枴杖，飄然有四方遊歷的志向。首先拜訪了長蘆凈照禪師（Changlujingzhao Chanshi）。參拜請教之間，有所領悟。於是閱讀圓悟語錄（Yuanwu Yulu），撫摸著書卷感嘆道：『就像品嚐酸味產生唾液，雖然不能澆灌腸胃，但也能使人感到暢快。只是遺憾沒有親自聆聽教誨。』到寶峰（Baofeng）拜訪湛堂（Zhutang），在黃龍（Huanglong）請教死心（Sixin）。死心（Sixin）的機鋒非常犀利，各處都難以應對，不是上上根器的人，不能承受。但是他對紹隆（Shaolong）特別器重稱讚，眾人都側目而視。將要前往夾山（Jiashan）拜見圓悟（Yuanwu），在路上遇到了泐潭干公（Letangan Gong）的弟子密公（Migong），兩人關係很好。經常研究探討古今，到了投合的地方，就拍手大笑，或者裝作瘋狂。議論的人說，是現在的溈仰（Weiyang）寒拾（Hanshi）啊。等到見到圓悟（Yuanwu），圓悟（Yuanwu）移居道林（Daolin），紹隆（Shaolong）跟隨他。一天進入室內，圓悟（Yuanwu）引用經文說：『見見之時，見非是見，見猶離見，見不能及。』舉起拳頭說：『還看見嗎？』紹隆（Shaolong）說：『看見。』圓悟（Yuanwu）說：『頭上安頭。』紹隆（Shaolong）於此有所領悟。圓悟（Yuanwu）呵斥道：『看見什麼？』紹隆（Shaolong）說：『竹密不妨流水過。』圓悟（Yuanwu）認可了他。從此與圓悟（Yuanwu）形影不離。又過了二十年，反覆探索，完全得到了他的秘訣。有人懷疑紹隆（Shaolong）的道行。
【English Translation】 English version: Love. Reaching the state of never perishing. Even in death, there is nothing to fear. Therefore, one can face the occasions of life, death, misfortune, and hardship without changing what one adheres to. Can he be regarded as a teacher? With his morality and integrity, he is sufficient to edify the monastic community and set an example for future generations. The teacher's Dharma name was Zhengdao (正導, meaning 'Right Guidance'), and he was from Danleng in Meizhou.
Nanhua (南華, place name). It is said that those who know Zhibing (知昺, personal name) have also seen Fojian (佛鑒, personal name). Initially, he left his hometown as a wandering monk, and soon after, he heard about inheriting property. One night, a fire broke out, and everything was reduced to ashes. Bing (昺) received the news, threw the letter on the ground, and said, 'It only disturbs people's minds.' He was stern and cold, and everywhere called him Bing Tiemian (昺鐵面, meaning 'Iron Face Bing').
Biography of Chan Master Shao Long of Tiger Hill
Shaolong (紹隆) was from Hanshan in Hezhou. At the age of nine, he left his parents and home, relying on the Fohui Monastery (佛慧院) in the county. After another six years, he shaved his head and received full ordination. After another five years, he packed his bags and carried his staff, with the ambition to travel in all directions. First, he visited Chan Master Jingzhao of Changlu (長蘆凈照禪師). During the consultations, he gained some understanding. Then, he read the 'Sayings of Yuanwu' (圓悟語錄), stroking the book and sighing, 'It's like tasting something sour and producing saliva. Although it cannot nourish the stomach, it can make people feel happy. It's just a pity that I haven't personally heard his teachings.' He went to Baofeng (寶峰) to visit Zhantang (湛堂), and inquired about Sixin (死心) at Huanglong (黃龍). Sixin's (死心) sharp wit was difficult for everyone to handle, and only those with the highest aptitude could bear it. However, he particularly valued and praised Shaolong (紹隆), and everyone looked at him with admiration. He was about to go to Jiashan (夾山) to see Yuanwu (圓悟), and on the way, he met Migong (密公), a disciple of Letangan Gong (泐潭干公). They were very close to each other. They often studied and discussed the past and present, and when they reached a point of agreement, they would clap their hands and laugh, or pretend to be crazy. People said that they were like the present-day Weiyang (溈仰) and Hanshi (寒拾). When he met Yuanwu (圓悟), Yuanwu (圓悟) moved to Daolin (道林), and Shaolong (紹隆) followed him. One day, he entered the room, and Yuanwu (圓悟) quoted the scriptures, saying, 'When seeing the seeing, the seeing is not the seeing, the seeing is still apart from the seeing, the seeing cannot reach.' He raised his fist and said, 'Do you still see it?' Shaolong (紹隆) said, 'I see it.' Yuanwu (圓悟) said, 'Adding a head on top of a head.' Shaolong (紹隆) had some understanding of this. Yuanwu (圓悟) scolded, 'What do you see?' Shaolong (紹隆) said, 'The dense bamboo does not hinder the flowing water.' Yuanwu (圓悟) acknowledged him. From then on, he was inseparable from Yuanwu (圓悟). After another twenty years, he explored repeatedly and fully obtained his secrets. Some people doubted Shaolong's (紹隆) attainment.
貌甚懦。問圓悟曰。隆藏主。柔易若此。何能為哉。圓悟曰。瞌睡虎耳。后歸邑住城西開聖。建炎之擾盜。起淮上。乃南渡結廬銅峰之下。適彰教虛席。郡守李尚書光。延師居之。四年而遷虎丘。時圓悟以亂離歸蜀。曩之輻湊川奔。一時後進。望山而趨。師每登座。從實吐露。一味平等。隨根所應。皆愜其欲。故圓悟之道。復大振于東南。居三年感微疾。白眾曰當以第一座宗達承院事。大書伽陀曰。無法可說。是名說法。所以佛法無有剩語。珍重。擲筆坐逝。紹興六年丙辰五月也。住世六十。坐四十五夏。塔全身於山之陽。
曹洞氏之老秀公鎮虎丘。明年始以官命。並西庵墟之徙其棟瓦椽梠。完寺壞屋。於是虎丘隆禪師之塔。破而復新。藩級崇宏。奧閾冥深。戶容庭貌。煒煥赫奕。觀瞻聳悅。如教復振。論者多秀公之義。頌聲不期而作焉。惟禪師之道。于臨濟氏。為正胤的受。當教統之季。群宗遺支。微絕不嗣。獨禪師眾胄。曼衍天下。百年之間。以道德表茲山居。禪師之居者。父子弟昆。后先之踵相接也。然皆熟視其祖。凜然欲壓。于頹檐仆壁之下。莫肯引手持一瓦一木。救其風雨寒暑。而秀公異氏也。獨知尊教基。飭祠宇。致孝乎非己之祖。豈惟善善之公。足以滅黨私。而矯薄俗。彼為人後。而遺其先者。
【現代漢語翻譯】 現代漢語譯本： 他外表看起來很懦弱。有人問圓悟（Yuánwù，禪師名）說：『隆藏主（Lóng Zàngzhǔ，人名）如此柔弱，怎麼能有所作為呢？』圓悟說：『他是隻瞌睡的老虎罷了。』後來隆藏主回到家鄉，住在城西的開聖寺。建炎年間，戰亂四起，盜賊從淮河一帶興起，於是他南渡，在銅峰下結廬而居。恰逢彰教寺住持之位空缺，郡守李尚書光（Lǐ Shàngshū Guāng，人名）邀請他去主持。四年後，他遷往虎丘寺。當時圓悟因為戰亂返回四川，之前聚集在他門下、從各地奔赴而來的後輩學人，一時之間都仰望虎丘，紛紛前往。隆藏主每次升座說法，都如實吐露，一味平等，隨著聽眾的根器而應機施教，都能滿足他們的需求。因此，圓悟的禪法在東南地區再次興盛起來。住了三年後，他感到身體有些不適，告訴大家說應當由第一座宗達（Zōng Dá，人名）來繼承住持之位。然後他寫下偈語說：『無法可說，是名說法。』所以佛法沒有多餘的話。珍重。』說完，擲筆坐化圓寂。那是紹興六年丙辰五月。世壽六十歲，坐禪四十五個夏天。他的全身舍利塔建在虎丘山的南面。
曹洞宗的老秀公（Lǎo Xiùgōng，人名）鎮守虎丘。第二年，他開始奉朝廷之命，將西庵廢墟的棟樑瓦片搬來，修繕寺廟破損的房屋。於是，虎丘隆禪師的塔，破舊之後又重新煥然一新，規模宏大，殿宇深邃。門戶和庭院的景象，都變得光彩奪目。前來觀瞻的人都感到振奮喜悅，彷彿佛教又重新振興起來。評論的人大多讚揚老秀公的義舉，讚頌之聲不脛而走。隆禪師的禪法，對於臨濟宗來說，是正統的傳承。在教法衰微的時期，各個宗派的遺脈，都衰微斷絕，沒有後繼之人。只有隆禪師的門徒眾多，遍佈天下。一百年間，以道德來彰顯這座山。擔任虎丘住持的禪師，父子兄弟相繼不斷。然而，他們都熟視無睹于祖師的塔廟，凜然不可侵犯，即使在破敗的屋檐和倒塌的墻壁之下，也不肯伸出手去拿一塊瓦片、一根木頭，來遮擋風雨寒暑。而老秀公不是同宗之人，卻唯獨知道尊重佛教的根基，修繕寺廟祠堂，對非己之祖盡孝道。這難道不正是善於行善的公正之舉嗎？足以消除黨派之私，匡正淺薄的世風。那些作為後人，卻遺棄先人的人，真是應該感到羞愧啊！
【English Translation】 English version: His appearance seemed weak. Someone asked Yuánwù (圓悟, a Chan master): 'Lóng Zàngzhǔ (隆藏主, a person's name) is so gentle, how can he accomplish anything?' Yuánwù said, 'He is just a sleeping tiger.' Later, Lóng Zàngzhǔ returned to his hometown and lived in Kaisheng Temple in the west of the city. During the Jianyan era, wars broke out, and bandits rose from the Huai River area. So he crossed the river to the south and built a hut at the foot of Copper Peak. It happened that the abbot's seat at Zhangjiao Temple was vacant, and Prefect Li Shangshu Guang (李尚書光, a person's name) invited him to preside over it. Four years later, he moved to Tiger Hill Temple. At that time, Yuánwù had returned to Sichuan because of the war, and the younger students who had gathered under him and rushed from all over the country, all looked up to Tiger Hill and went there. Every time Lóng Zàngzhǔ ascended the seat to preach, he revealed the truth as it was, with impartiality, and taught according to the capacity of the listeners, satisfying their needs. Therefore, Yuánwù's Chan teachings flourished again in the southeast. After living there for three years, he felt unwell and told everyone that the first seat, Zōng Dá (宗達, a person's name), should inherit the abbot's position. Then he wrote a gatha saying: 'There is no Dharma to be spoken, this is called speaking Dharma.' Therefore, there are no superfluous words in the Buddha's teachings. Farewell.' After speaking, he threw down his pen and passed away in meditation. That was in May of the sixth year of Shaoxing (Bǐngchén). He lived for sixty years and sat in meditation for forty-five summers. His complete body stupa was built on the south side of the mountain.
Lǎo Xiùgōng (老秀公, a person's name) of the Caodong sect guarded Tiger Hill. The following year, he began to move the beams and tiles from the ruins of the West Hermitage by imperial order to repair the damaged houses of the temple. Thus, the pagoda of Chan Master Lóng of Tiger Hill was renewed after being dilapidated, with a grand scale and profound halls. The appearance of the doors and courtyards became radiant and magnificent. Those who came to visit were excited and joyful, as if Buddhism had been revitalized. Commentators mostly praised Lǎo Xiùgōng's righteous deeds, and praises arose spontaneously. Chan Master Lóng's Chan teachings, for the Linji sect, were an orthodox transmission. In the period of decline of the teachings, the remnants of various sects were declining and dying out, with no successors. Only Chan Master Lóng's disciples were numerous and spread all over the world. For a hundred years, they have manifested this mountain with morality. The Chan masters who served as abbots of Tiger Hill were fathers, sons, brothers, and successive generations. However, they all turned a blind eye to the ancestral temple, which was inviolable, and even under the dilapidated eaves and collapsed walls, they would not reach out to take a tile or a piece of wood to shelter it from wind, rain, cold, and heat. But Lǎo Xiùgōng was not of the same lineage, but he alone knew to respect the foundation of Buddhism, repair the temple and ancestral hall, and show filial piety to the ancestors who were not his own. Isn't this precisely a just act of doing good? It is enough to eliminate partisanship and correct the superficial customs. Those who are descendants but abandon their ancestors should be ashamed!
視公之為宜何如也。明河曰。師見圓悟。后以二親垂白。居褒禪山。侍養者數年。住虎丘。追憶白雲端立祖堂故事。乃曰。為人之後。不能躬行遺訓。于義安乎。遂影象奉安之。此二事。一載山志。一出傳燈。見師隆本之厚。因讀天隱修塔文。深感於中。何後嗣之不然也。故附其文于傳末。示戒將來。且知秀公有作用人。恨無從考始末。可惜。
育王𥙿禪師傳(附水庵)
端𥙿出錢氏。吳越王裔也。六世祖守會稽。因家焉。師生而秀異。十四驅烏于大善寺。十八得度受具。往依凈慈一禪師。聞僧擊露柱曰。爾何不說禪。師忽微省。歷謁龍門遠。甘露卓。泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。一日悟問。誰知正法眼藏。曏者瞎驢邊滅卻。且道即今是滅不滅。對曰。請和尚合取口好。悟曰。此猶未出常情。師擬對。悟擊之。師頓去所滯。侍悟居天寧。命掌記室。尋分座。道聲藹著。出世屢住大道場。如丹霞虎丘萬壽保寧。及閩中玄沙壽山西禪。平江道俗。請庵于西華。有終焉之志。俄被旨補靈隱慈寧。皇太后請說法。賜金襕衣師號。乞歸西華。未許。且下育王之命。師蒞眾。色必凜然。𥨊食不背眾。唱道無倦。將化。弟子請遺訓。師曰。盡此心意。以道相資。語絕而逝。火后。目睛齒舌不壞。其地發光終
夕。得舍利者無數。逾月不絕。黃冠羅肇常。平日問道于師。適外歸。獨無所獲。道念勤切。方與客食。呾噍間若有物。吐哺則舍利也。大如菽。色若琥珀。好事者持去。遂再拜于阇維所。聞香奩有聲。亟開所獲如前。而差紅潤。門人奉遺骨于鄮峰西華。謚大悟禪師。
師一。號水庵。師得法弟子也。師住持衲子務齊整。唯水庵。賦性沖澹。奉身至薄。昂然在稠人中。曾不屑慮。師亦不甚強之。師沒。水庵道大弘。經歷四郡。住持八院。所至兢兢業業以行道。建立為心。淳熙五年。退西湖凈慈。有偈云。六年灑掃皇都寺。瓦礫翻成釋梵宮。今日功成歸去也。杖頭八面起清風。士庶遮留。不止。終於秀之天寧。
東陽縣誌云。水庵馬姓。十六出家。從法雲善遵為師受具。過錢塘昭慶。遇異人相之。曰。此僧中龍也。笠雪鞋花。歷參禪宿。乾道七年。自寶林住凈慈。九年浴佛日。入內觀堂。投老嘉禾報恩。為終焉計。未幾示疾。作書別郡官。端坐而逝。茶毗得五色舍利。齒拳不壞。辭世偈曰。平生要用便用。死蛇偏解活弄。一拳打破虛空。佛祖難窺罅縫。有語錄若干卷。大司成高文虎。序之。
祖珍傳
祖珍。興化林氏子。母陳氏。夢胡僧遺以明珠。因問僧從何來。應曰。余姓黃。名涅槃。覺而
【現代漢語翻譯】 現代漢語譯本：傍晚時分，人們得到了無數的舍利（śarīra，佛教聖物，通常是高僧火化后的遺物）。一個月后，這種情況仍未停止。道士羅肇常，平日裡向禪師請教佛法，恰好外出歸來，唯獨他一無所獲。他求道的念頭十分懇切，正與客人一同吃飯時，在吞嚥之間感覺好像有什麼東西。吐出來一看，竟然是一顆舍利，像豆子一樣大，顏色像琥珀。好事者拿走了這顆舍利。於是羅肇常再次拜謁于荼毗（ cremation，火葬）之處，聽到香爐里有聲音，急忙打開一看，發現得到的舍利和之前的一樣，只是顏色稍微紅潤一些。禪師的門人將他的遺骨安放在鄮（mào）峰的西華，謚號為大悟禪師。
水庵禪師，是禪師的得意弟子。禪師住持寺院時，要求僧眾必須整齊嚴肅，只有水庵禪師，天性恬淡，生活簡樸到了極點，昂然挺立在眾人之中，從不屑於考慮這些。禪師也不太勉強他。禪師圓寂后，水庵禪師的佛法得到大力弘揚，他先後在四個郡經歷，住持過八座寺院。所到之處都兢兢業業地修行佛道，以建立寺院為己任。淳熙五年，他從西湖凈慈寺退隱，寫了一首偈（gatha，佛教詩歌）：『六年灑掃皇都寺，瓦礫翻成釋梵宮。今日功成歸去也，杖頭八面起清風。』士紳百姓挽留他，但他沒有答應，最終在秀州的天寧寺圓寂。
《東陽縣誌》記載，水庵禪師俗姓馬，十六歲出家，跟隨法雲善遵禪師受具足戒。他路過錢塘昭慶寺時，遇到一位異人給他看相，說：『這位僧人是僧眾中的龍啊！』他頭戴斗笠，腳穿芒鞋，四處參訪禪師。乾道七年，他從寶林寺來到凈慈寺住持。乾道九年浴佛節，他進入內觀堂，打算在嘉禾報恩寺養老，作為最終的歸宿。沒過多久，他生病了，寫信與郡官告別，端坐而逝。火化后得到五色舍利，牙齒和拳頭都沒有損壞。他辭世的偈語是：『平生要用便用，死蛇偏解活弄。一拳打破虛空，佛祖難窺罅縫。』他有語錄若干卷，由大司成高文虎作序。
祖珍傳
祖珍，是興化林氏的兒子。他的母親陳氏，夢見一位胡僧送給她一顆明珠，因此問僧人從哪裡來。僧人回答說：『我姓黃，名涅槃（Nirvana，佛教術語，指解脫）。』醒來后
【English Translation】 English version: In the evening, countless śarīras (Buddhist relics, usually remains after the cremation of eminent monks) were obtained. This continued for over a month. The Taoist Luo Zhaochang, who usually sought teachings from the master, happened to return from an outing, and he alone obtained nothing. His aspiration for the Dharma was earnest. While he was eating with a guest, he felt something during swallowing. Spitting it out, it turned out to be a śarīra, as large as a bean and amber in color. A busybody took it away. Thereupon, Luo Zhaochang prostrated again at the cremation site and heard a sound from the incense box. He hurriedly opened it and found what he obtained was the same as before, but slightly more reddish. The master's disciples placed his remains at Xihua of Mount Mao, and he was posthumously named Great Enlightenment Chan Master.
Chan Master Shui'an was the master's most accomplished disciple. When the master was in charge of the monastery, he required the monks to be orderly and solemn, but Chan Master Shui'an was by nature detached and lived an extremely simple life, standing tall among the crowd, never bothering to consider these things. The master did not force him too much either. After the master passed away, Chan Master Shui'an's Dharma was greatly promoted. He experienced four prefectures and presided over eight monasteries. Wherever he went, he diligently practiced the Dharma, taking the establishment of monasteries as his mission. In the fifth year of Chunxi, he retired from Jingci Monastery in West Lake and wrote a gatha (Buddhist verse): 'For six years, I swept the imperial capital's temple, turning rubble into the palace of Śakra and Brahma. Today, my work is done, I return, a clear breeze rises from the staff in all directions.' The gentry and common people tried to keep him, but he did not agree, and he finally passed away at Tianning Monastery in Xiuzhou.
The 'Dongyang County Gazetteer' records that Chan Master Shui'an's secular surname was Ma, and he left home at the age of sixteen, receiving full ordination from Chan Master Fayun Shanzun. When he passed by Zhaoqing Monastery in Qiantang, he met an extraordinary person who examined his face and said, 'This monk is a dragon among monks!' Wearing a bamboo hat and straw sandals, he visited Chan masters everywhere. In the seventh year of Qiandao, he came from Baolin Monastery to preside over Jingci Monastery. On the Buddha bathing day of the ninth year of Qiandao, he entered the inner meditation hall, planning to spend his old age at Jiahe Bao'en Monastery as his final destination. Before long, he fell ill, wrote a letter to bid farewell to the prefectural officials, and passed away while sitting upright. After cremation, five-colored śarīras were obtained, and his teeth and fists remained intact. His farewell verse was: 'Use it when you need it in life, even a dead snake can be played alive. One punch breaks through the void, Buddhas and ancestors cannot see the cracks.' He has several volumes of recorded sayings, with a preface by Grand Secretary Gao Wenhua.
Biography of Zuzhen
Zuzhen was the son of the Lin family of Xinghua. His mother, Lady Chen, dreamed of a foreign monk giving her a bright pearl, so she asked the monk where he came from. The monk replied, 'My surname is Huang, and my name is Nirvana (Buddhist term for liberation).' Upon waking up
有娠。生具奇相。通身毛長二寸詐。嘗詣鼓山。謁鑒淳禪師。一見而奇之曰。此金毛獅子。真法器也。偶出化僧供。至黃石。有朱姓者。夜夢黃涅槃登門。遲明乃師至。朱大喜。施錢五百緡。禮而還之。尋參佛心禪師于東山。佛心移鼓嶠。請師作首座。眾皆驚愕。相顧曰。珍獅子。平日不會開口。縱胸中有佛法。如何舉揚。是夜首座秉拂。隨機應答。叩擊不窮。自是禪譽大播。佛心去。遂嗣位焉。又遷泉之法石。示眾曰。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。豎起拂子曰。這個是跡。牛在甚麼處。又云。若論此事。如人吃飯。飽則便休。若也不飽。必有思食之心。若也過飽。又有傷心之患。到此如何得恰好去。良久云。且歸巖下宿。同看月明時。師開示語。切實警醒。淺機劣解。鮮能遘副。師平生廉省。竭盡囊底。造七佛石塔。於法石三門之外。畢工之日。即升堂別眾而去。隱於夾嶺之白水巖。巖傍居者皆曰。昔有道者。嘗言四十年後。當有肉身菩薩。來興此山。師來適四十年。相與出力。一新巖居。漕使傳自得。游于禪。獨加敬于師。嘗曰。法石和尚。今之古佛。不可不皈依也。將化說偈曰。生本無生。死本無死。生死二途。了無彼此。茶毗。舍利不可勝數。人爭取之。其餘瘞於法石。傳銘其塔石。
【現代漢語翻譯】 現代漢語譯本： 懷孕后，出生時就具有奇異的相貌，全身的毛髮長二寸多。曾經前往鼓山，拜謁鑒淳禪師。鑒淳禪師一見就感到驚奇，說：『這金毛獅子，真是個法器啊！』有一次外出化緣，到了黃石，有個姓朱的人，晚上夢見黃涅槃登門。第二天早晨，禪師就到了。朱某非常高興，佈施了五百緡錢，行禮后又取了回去。不久，禪師前往東山參拜佛心禪師。佛心禪師移居鼓嶠后，請禪師擔任首座。眾人都感到驚訝，互相看著說：『這珍貴的獅子，平時不會開口說話，即使胸中有佛法，又如何宣揚呢？』當晚，首座拿起拂塵，隨機應答，問答不窮盡。從此，禪師的聲譽大為傳播。佛心禪師離去後，禪師就繼承了他的位置。後來又遷往泉州的法石寺，向大眾開示說：『尋找牛要尋找它的軌跡，學道貴在無心。軌跡在，牛還在；無心，道就容易尋找。』豎起拂塵說：『這個是軌跡，牛在什麼地方呢？』又說：『如果談論這件事，就像人吃飯一樣，飽了就停止。如果沒飽，必定有想吃的心；如果吃得過飽，又會有傷心的憂患。到這裡，如何才能恰到好處呢？』良久，又說：『暫且回巖下休息，一同欣賞明月吧。』禪師的開示，切實警醒，淺薄的機智和低劣的理解，很少能與之相符。禪師一生廉潔節儉，竭盡所有，建造了七佛石塔，在法石寺三門之外。完工之日，就升堂告別大眾而去，隱居在夾嶺的白水巖。巖石旁邊居住的人都說：『以前有位得道之人，曾經說過四十年後，當有肉身菩薩來興盛這座山。』禪師的到來恰好是四十年後，大家一起出力，重新修繕了巖居。漕運使傳自得，喜歡禪，唯獨對禪師格外尊敬，曾經說：『法石和尚，是當今的古佛，不可不皈依啊！』臨終時說偈語：『生本無生，死本無死。生死二途，了無彼此。』火化后，舍利多得數不清，人們爭相獲取，其餘的埋葬在法石寺，刻石撰寫銘文于塔上。 English version: After becoming pregnant, he was born with extraordinary features, his entire body covered with hair more than two inches long. He once went to Gushan (Drum Mountain), where he paid respects to Chan Master Jianchun (Mirror Pure). Jianchun was amazed at first sight, saying, 'This golden-haired lion is truly a vessel of the Dharma!' Once, while out begging for alms, he arrived at Huangshi (Yellow Stone). A man named Zhu dreamed that Huang Niepan (Yellow Nirvana) came to his door. The next morning, the master arrived. Zhu was overjoyed and offered five hundred strings of cash, which he respectfully returned. Soon after, the master went to Dongshan (East Mountain) to visit Chan Master Foxin (Buddha Mind). When Foxin moved to Guqiao (Drum Peak), he invited the master to be the head seat. Everyone was astonished, looking at each other and saying, 'This precious lion usually doesn't speak. Even if he has the Buddha Dharma in his heart, how will he proclaim it?' That night, the head seat took up the whisk and responded spontaneously, answering questions endlessly. From then on, the master's reputation spread widely. After Foxin left, the master succeeded him. Later, he moved to Fashi (Dharma Stone) Temple in Quanzhou, instructing the assembly, 'To find the ox, you must look for its tracks; in learning the Way, what is valued is no-mind. Where there are tracks, the ox is still there; with no-mind, the Way is easy to find.' He raised his whisk and said, 'This is the track; where is the ox?' He also said, 'If we discuss this matter, it is like a person eating. When full, one stops. If not full, there will surely be a desire to eat; if overfull, there will be the suffering of a troubled heart. How can one achieve just the right amount?' After a long silence, he said, 'Let's return to rest under the cliff and enjoy the bright moon together.' The master's instructions were practical and awakening. Shallow wit and inferior understanding rarely matched them. Throughout his life, the master was honest and frugal, exhausting his resources to build the Seven Buddha Stone Pagoda outside the three gates of Fashi Temple. On the day of completion, he ascended the hall to bid farewell to the assembly and went into seclusion at Baishui (White Water) Rock in Jialing (Clamping Ridge). The residents near the rock all said, 'In the past, a Taoist once said that after forty years, a living bodhisattva would come to revitalize this mountain.' The master's arrival was exactly forty years later, and everyone worked together to renovate the rock dwelling. The transport commissioner, Chuan Zide (Transmit Self-Attainment), who loved Chan, held the master in particular esteem, often saying, 'The Fashi abbot is a Buddha of ancient times, whom one must take refuge in!' As he was passing away, he spoke this verse: 'Birth is fundamentally unborn, death is fundamentally undying. The two paths of birth and death are fundamentally without difference.' After cremation, the relics were countless, and people vied to obtain them. The rest were buried at Fashi Temple, and an inscription was carved on the stone of his pagoda.
【English Translation】 English version: After becoming pregnant, he was born with extraordinary features, his entire body covered with hair more than two inches long. He once went to Gushan (Drum Mountain), where he paid respects to Chan Master Jianchun (Mirror Pure). Jianchun was amazed at first sight, saying, 'This golden-haired lion is truly a vessel of the Dharma!' Once, while out begging for alms, he arrived at Huangshi (Yellow Stone). A man named Zhu dreamed that Huang Niepan (Yellow Nirvana) came to his door. The next morning, the master arrived. Zhu was overjoyed and offered five hundred strings of cash, which he respectfully returned. Soon after, the master went to Dongshan (East Mountain) to visit Chan Master Foxin (Buddha Mind). When Foxin moved to Guqiao (Drum Peak), he invited the master to be the head seat. Everyone was astonished, looking at each other and saying, 'This precious lion usually doesn't speak. Even if he has the Buddha Dharma in his heart, how will he proclaim it?' That night, the head seat took up the whisk and responded spontaneously, answering questions endlessly. From then on, the master's reputation spread widely. After Foxin left, the master succeeded him. Later, he moved to Fashi (Dharma Stone) Temple in Quanzhou, instructing the assembly, 'To find the ox, you must look for its tracks; in learning the Way, what is valued is no-mind. Where there are tracks, the ox is still there; with no-mind, the Way is easy to find.' He raised his whisk and said, 'This is the track; where is the ox?' He also said, 'If we discuss this matter, it is like a person eating. When full, one stops. If not full, there will surely be a desire to eat; if overfull, there will be the suffering of a troubled heart. How can one achieve just the right amount?' After a long silence, he said, 'Let's return to rest under the cliff and enjoy the bright moon together.' The master's instructions were practical and awakening. Shallow wit and inferior understanding rarely matched them. Throughout his life, the master was honest and frugal, exhausting his resources to build the Seven Buddha Stone Pagoda outside the three gates of Fashi Temple. On the day of completion, he ascended the hall to bid farewell to the assembly and went into seclusion at Baishui (White Water) Rock in Jialing (Clamping Ridge). The residents near the rock all said, 'In the past, a Taoist once said that after forty years, a living bodhisattva would come to revitalize this mountain.' The master's arrival was exactly forty years later, and everyone worked together to renovate the rock dwelling. The transport commissioner, Chuan Zide (Transmit Self-Attainment), who loved Chan, held the master in particular esteem, often saying, 'The Fashi abbot is a Buddha of ancient times, whom one must take refuge in!' As he was passing away, he spoke this verse: 'Birth is fundamentally unborn, death is fundamentally undying. The two paths of birth and death are fundamentally without difference.' After cremation, the relics were countless, and people vied to obtain them. The rest were buried at Fashi Temple, and an inscription was carved on the stone of his pagoda.
且序其語錄行之。
明河曰。唐末有沙門文矩。一名涅槃。姓黃。隱囊山高巖下。趺坐不食。行則二虎隨之。或騎之出入。出言成讖。后無不驗。或云辟支佛應身也。故其所居曰辟支巖。巖有小竅。時透異香。其異跡甚多。不可列舉。閩人皆能言之。
了璨傳
了璨。泉南羅氏子。入蔣山勤公之室。得大知見。發無礙辯。住漳州凈眾。遷太平興國。學士宗之。師持身律己。人無間然。說法蹊徑。勁捷朗達。直躋上乘。作字吟詩。皆得遊戲三昧。而師未嘗措意也。重九日。為眾上堂云。重陽九日菊花新。一句明明亙古今。楊廣橐駝無覓處。夜來足跡在松陰。大丞相李公。嘗訪師于棲云。問道愜心。與結看經社。門人集師語完成的書。栟櫚居士鄧肅。敘之曰。大平堂頭璨公。從蔣山何嘗得兔角。住太平。本自亡立錐。據師子座。作師子吼。未嘗為人世說毫𨤲法。四方學者。皆腦門點地。拾其殘膏而襲藏之。嘻此特其土苴耳。豈其真哉。雖然。土苴之外。何者為真。一視而空頭。頭皆是有語亦可。無語亦可。雷聲淵嘿。本自同時。門人弟子。若因此以有悟。則謦欬動息。皆西來意。若守此以求師。則拈花微笑。已是剩法。悟之者。天地一指。守之者。毫𨤲千里。反以問師。了無語焉。嗚呼。師豈止具眼看經而
【現代漢語翻譯】 現代漢語譯本： 並且整理他的語錄流傳於世。
明河說：唐朝末年有位沙門名叫文矩，又名涅槃，姓黃，隱居在囊山高巖之下。他跏趺而坐，不吃東西，行走時有兩隻老虎跟隨，有時騎著老虎出入。說出的話都成了預言，後來沒有不應驗的。有人說他是辟支佛（Pratyekabuddha，獨自覺悟者）應身。因此他所居住的地方叫做辟支巖。巖石有個小孔，時常散發出奇異的香味。他的奇異事蹟很多，無法一一列舉，閩地的人都能說出一些。
了璨傳
了璨，是泉州南安人羅氏之子。他進入蔣山勤公的門下，獲得了大智慧見解，能言善辯，沒有阻礙。住在漳州凈眾寺，後來遷到太平興國寺。學士們都尊崇他。了璨法師嚴於律己，人們沒有異議。他講經說法的方式獨特，剛勁快捷，清晰透徹，直接達到上乘境界。他寫字吟詩，都達到了遊戲三昧（Samadhi，一種精神境界）。但他從未刻意追求這些。重陽節那天，他為大眾上堂說法：『重陽九日菊花新，一句明明亙古今。楊廣橐駝無覓處，夜來足跡在松陰。』大丞相李公曾經在棲云寺拜訪了璨法師，問道後心滿意足，與他結成了看經社。門人收集了法師的語錄完成的書。栟櫚居士鄧肅為之作序說：『太平堂頭的璨公，從蔣山那裡沒有得到兔角（比喻不可能的事物）。住在太平寺，本來就沒有立錐之地。佔據師子座（lion throne，說法者的座位），發出師子吼（lion's roar，比喻說法有力）。未曾為世人說一句毫毛般的佛法。四方學者，都腦門點地，拾取他遺留的殘餘而珍藏。唉！這只是他的土芥罷了，哪裡是他的真東西呢？雖然如此，土芥之外，什麼才是真呢？一視同仁，空無一物，說有也可以，說沒有也可以。雷聲和寂靜，本來就是同時的。門人弟子，如果因此而有所領悟，那麼謦欬動息，都是西來意（達摩祖師從西天帶來的禪宗）。如果執著於此來求師，那麼拈花微笑（拈花微笑的典故，禪宗的起源），已經是多餘的了。領悟的人，天地如一指。執著的人，毫釐之差，千里之遠。反過來問師父，師父也無話可說。』 唉！法師難道只是用眼睛看經嗎？'
【English Translation】 English version: And arrange his recorded sayings to be circulated.
Minghe said: 'In the late Tang Dynasty, there was a Shramana (Buddhist monk) named Wenju, also known as Nirvana, with the surname Huang. He lived in seclusion under the high cliffs of Nang Mountain, sitting in the lotus position without eating. When he walked, two tigers would follow him, and sometimes he would ride them in and out. His words became prophecies, and later they all came true. Some say he was an incarnation of a Pratyekabuddha (one who attains enlightenment on their own). Therefore, the place where he lived is called Pratyeka Cliff. The cliff has a small hole that often emits a strange fragrance. His extraordinary deeds are numerous and cannot be listed one by one. The people of Min (Fujian province) can all tell some of them.'
Biography of Liaocan
Liaocan was the son of the Luo family from Quanzhou Nan'an. He entered the room of Qin Gong at Jiang Mountain and obtained great knowledge and insight, developing unimpeded eloquence. He resided at Jingzhong Temple in Zhangzhou and later moved to Taiping Xingguo Temple. Scholars all revered him. Master Liaocan was strict with himself, and people had no objections. His way of preaching was unique, vigorous and swift, clear and thorough, directly reaching the highest level. His calligraphy and poetry all attained the Samadhi (a state of meditative consciousness) of playfulness, but he never deliberately pursued these. On the Double Ninth Festival, he ascended the hall for the assembly and said: 'The chrysanthemums are fresh on the ninth day of the Double Ninth Festival, a phrase that is clear and timeless. Emperor Yang of Sui's camels are nowhere to be found, but their footprints are in the shade of the pines at night.' The Grand Chancellor Lord Li once visited Master Liaocan at Qiyun Temple, and after asking about the Dao (the Way), he was satisfied and formed a Sutra-reading society with him. Disciples collected the master's sayings into a book. The lay Buddhist Deng Su of Binlu wrote a preface, saying: 'Master Can of Taiping Hall did not obtain rabbit horns (something impossible) from Jiang Mountain. Residing at Taiping Temple, he originally had no place to stand. Occupying the lion throne (the seat of a Dharma teacher), he roared like a lion (preaching with great power). He never spoke a word of Dharma as fine as a hair for the people of the world. Scholars from all directions prostrated themselves, picking up the remnants he left behind and treasuring them. Alas! These are just his dregs; where is his true essence? Nevertheless, what is true beyond the dregs? Viewing everything equally, empty and without substance, saying there is or saying there isn't is both acceptable. The sound of thunder and silence are inherently simultaneous. If the disciples and followers gain enlightenment from this, then every cough and movement is the meaning of the West (Zen Buddhism brought from India). If they cling to this to seek the master, then the flower-picking smile (a reference to the origin of Zen) is already superfluous. For those who understand, heaven and earth are as one finger. For those who cling, a hair's breadth is a thousand miles away. If they turn around and ask the master, the master has nothing to say.' Alas! Does the master merely read the sutras with his eyes?
已耶。
智鑒傳
智鑒。滁之全椒人。生吳氏。自兒時。已喜佛書。每以白紙為經。跏趺端坐誦之。聲瑯瑯動人。母嘗與洗手瘍。戲問。是甚麼手。對曰。佛手。視母大笑。俄二親俱喪。依長蘆真歇。了出家厲精。脅不至席者數年。時大休玨公。為首座。指為法器。從道法師領戒。入象山之鄭行山。縛茆而居。山當海岸孤絕處多妖怪。師弔影其間百怪不能惑。地高無水。禱曰。吾辦道來此。神其惠我泉。因鋤小坎。移時而水溢。食不繼啖。松柏以療飢。嘗深夜打坐。聞庵后巖石震響。如斗擊。旦起視之。有巨石飛墜。越庵而立於門並庵。大木無不摧拉。而庵獨無恙。一日有巨蟒入庵。矯首怒視。越數日。復旋繞于床。師不顧而去。變怪百出。師舉不為動徐亦帖然。一夕深定中。豁然開悟。身心世界。洞如琉璃。自念云。威音王已前。無師自證。威音王已后。無師自證者。皆天魔外道。遂下山。見延壽然曰。日來肚大無物可餐。庵小無床可臥。若能與食展庵則住。不然則去。然與師反覆問答。不能屈。因叩其所得。呈一頌。然喜曰。鑒公徹也。復航海。見大休于岳林。試其機辯無礙。嘆曰。佛祖不奈爾何。因為行乞。擔二布囊。隨得即受。備歷艱勤。人所不堪。翠山宗白頭。謂師曰。為眾竭力。不無其勞。
【現代漢語翻譯】 現代漢語譯本 是這樣嗎？
智鑒傳
智鑒（Zhi Jian）。是滁州全椒人，姓吳。從小就喜歡佛書，常常用白紙當經書，結跏趺坐端正地誦讀，聲音洪亮動聽。母親曾經給他洗手上的瘡，開玩笑地問：『這是什麼手？』他回答說：『佛手。』母親看了大笑。不久父母都去世了，他依止長蘆真歇（Changlu Zhenxie）禪師，立志出家，精進修行，多年來脅不沾席。當時大休玨（Daxiu Jue）公擔任首座，認為他是法器。他跟隨道法師（Daofa Shi）受戒，進入象山的鄭行山（Zhengxing Mountain），用茅草蓋屋居住。山地處海邊，孤立偏僻，有很多妖怪。智鑒禪師獨自一人在那裡，各種妖怪都不能迷惑他。因為地勢高沒有水，他祈禱說：『我爲了修行辦道來到這裡，希望神靈賜予我泉水。』於是鋤了一個小坑，不久泉水就涌出來了。食物不足，就吃松柏來充飢。曾經在深夜打坐時，聽到庵後面的巖石發出震響，像打鬥一樣。第二天起來一看，有一塊巨大的石頭飛落下來，越過庵門立在那裡，與庵並排。庵旁邊的樹木都被摧毀拉斷，只有庵獨自無恙。有一天，一條巨蟒進入庵中，昂起頭憤怒地看著他。過了幾天，又盤繞在他的床上。智鑒禪師不理睬它就離開了。各種怪異的事情層出不窮，智鑒禪師舉動不為所動，慢慢地也就平靜下來了。一天晚上，他在深度禪定中，豁然開悟，身心世界，洞徹如琉璃一般。他自己想：『威音王（Weiyin Wang，過去佛名）以前，沒有老師也能自己證悟；威音王以後，沒有老師而自稱證悟的人，都是天魔外道。』於是下山，見到延壽然（Yanshou Ran）禪師說：『我近日肚大，沒有東西可吃；庵小，沒有床可睡。如果能給我食物，擴大庵，我就住下，不然我就離開。』延壽然禪師與他反覆問答，不能使他屈服，於是問他所證悟的境界，智鑒禪師呈上一首偈頌。延壽然禪師高興地說：『智鑒公徹底開悟了！』他又乘船渡海，在岳林（Yuelin）見到大休禪師，大休禪師試探他的機鋒辯才，發現他辯才無礙，感嘆地說：『佛祖也奈何不了你啊！』於是開始行乞，挑著兩個布袋，隨得隨受，歷盡艱辛，都是常人難以忍受的。翠山宗白頭（Cuishan Zongbaitou）對智鑒禪師說：『為大眾竭盡全力，不免有些勞累。』
【English Translation】 English version Is that so?
Biography of Zhi Jian
Zhi Jian (Wisdom Mirror). He was from Quanjiao in Chuzhou, with the surname Wu. From childhood, he loved Buddhist scriptures. He often used white paper as scriptures, sitting in the lotus position and reciting them solemnly, his voice loud and moving. His mother once washed a sore on his hand and jokingly asked, 'What kind of hand is this?' He replied, 'A Buddha's hand.' His mother laughed heartily. Soon after, both his parents passed away. He relied on Zen Master Changlu Zhenxie (True Rest of Long Reed) and resolved to leave home, practicing diligently, not resting his side on the mat for several years. At that time, Daxiu Jue (Great Rest Realization) served as the head seat and recognized him as a vessel of the Dharma. He received precepts from Dharma Master Daofa (Way of Dharma) and entered Zhengxing Mountain in Xiangshan, living in a thatched hut. The mountain was located on the coast, isolated and remote, with many monsters. Zhi Jian lived there alone, and various monsters could not delude him. Because the terrain was high and there was no water, he prayed, 'I have come here to cultivate the Way; may the spirits grant me a spring.' So he dug a small pit, and soon water gushed out. When food was scarce, he ate pine and cypress to satisfy his hunger. Once, while meditating late at night, he heard a loud noise from the rocks behind the hermitage, like fighting. The next morning, he saw a huge rock had fallen, standing outside the hermitage door, next to the hermitage. The trees around the hermitage were destroyed, but the hermitage itself was unharmed. One day, a giant python entered the hermitage, raising its head and glaring angrily at him. After a few days, it coiled around his bed. Zhi Jian ignored it and left. Various strange events occurred one after another, but Zhi Jian remained unmoved, and gradually things calmed down. One night, in deep samadhi, he suddenly awakened, and his mind and the world were as clear as crystal. He thought to himself, 'Before Weiyin Wang Buddha (King of Awesome Sound, name of a past Buddha), one could attain enlightenment without a teacher; after Weiyin Wang Buddha, those who claim to have attained enlightenment without a teacher are all demons and heretics.' So he went down the mountain and met Zen Master Yanshou Ran (Prolonging Life Naturally) and said, 'My belly is big these days, but there is nothing to eat; the hermitage is small, and there is no bed to sleep on. If you can give me food and expand the hermitage, I will stay; otherwise, I will leave.' Zen Master Yanshou Ran questioned him repeatedly but could not subdue him, so he asked about the state he had realized. Zhi Jian presented a verse. Zen Master Yanshou Ran happily said, 'Zhi Jian has thoroughly awakened!' He then sailed across the sea and met Zen Master Daxiu at Yuelin (Mountain Forest). Zen Master Daxiu tested his wit and eloquence and found him to be unhindered, exclaiming, 'Even the Buddhas and ancestors can do nothing about you!' So he began to beg for alms, carrying two cloth bags, receiving whatever he was given, enduring hardships that ordinary people could not bear. Cuishan Zongbaitou (Green Mountain Lineage White Head) said to Zhi Jian, 'Exerting all your strength for the sake of the masses, it is inevitable that you will be somewhat tired.'
師云。須知有不勞者。宗曰。尊貴位中收不得時如何。師云。觸處相逢不相識。宗曰。猶是途中賓主。如何是主中主。師云。丙丁吹滅火。宗以手掩師口。師拂其袖。宗遷雪竇。挽師偕行。荷負眾事。時法堂新飾。命師普說。宗竊聽。嘆曰。吾生有耳。未嘗聞也。出世為大休燒香。前後六坐道場。皆王公大人推引。紹熙二年。謝事止於雪竇之東庵。明年七月。示恙。戒弟子曰。吾行矣。送終須務簡約。勿素服哀慟。言訖而逝。閱世八十八。坐夏五十三。塔全身於山之左。師天資樸厚。見地穩密。操履苦硬。至死不少變。具大辯才。浩瀚無際。叩之滾滾無倦。受施山積。悉為公費。故六主廢剎。積逋動數千緡。不過期月。而百務一新。目其所榻。則丈室蕭然懸磬也。加以精誠所感。禱雨晹。救疾苦。其應如響。神祠烹宰。輒為易以素饌。有藏其鬚髮而得舍利者。此皆世俗所創見。師不欲人言之。以為非此道之極致。使其有之。皆亦師之餘也。師道聲震海內。而跡曾不越四明之境。故自號足庵云。
佛慧泉禪師傳
法泉。隨州時氏子。住持蔣山寺。經營辛苦。以成就叢林。與蘇東坡。為方外友。坡舟行至金陵。阻風江滸。師迎之至寺。坡云。如何是智海之燈。師隨以偈答之。曰。指出明明是甚麼。舉頭鷂子新
【現代漢語翻譯】 現代漢語譯本： 禪師說：『要知道有不費力氣就能達到的境界。』宗禪師問：『在尊貴的位置上也無法獲得的時候，該怎麼辦？』禪師說：『到處相逢卻互不相識。』宗禪師說：『這仍然是旅途中的賓主關係。什麼是主中之主？』禪師說：『丙丁火被吹滅了。』宗禪師用手摀住禪師的嘴，禪師拂開他的袖子。宗禪師後來去了雪竇寺，邀請禪師一同前往，承擔各種事務。當時法堂剛剛裝修完畢，請禪師為大家說法。宗禪師在一旁偷聽，感嘆道：『我活了這麼久，從未聽過如此精妙的佛法！』後來他出任大休寺的住持，燒香禮佛，前後主持了六個道場，都受到王公大人的推舉。紹熙二年，他辭去職務，住在雪竇寺的東庵。第二年七月，他生病了，告誡弟子們說：『我要走了，喪事一定要簡樸，不要穿白色喪服，不要哀嚎痛哭。』說完就去世了，享年八十八歲，坐禪五十三年。他的全身舍利塔建在山的左側。禪師天性淳樸厚道，見解穩固周密，操守堅定剛毅，直到去世都沒有改變。他具有極大的辯才，浩瀚無邊，向他請教問題，他總是滔滔不絕，不知疲倦。接受的佈施堆積如山，全部用於公共開支。因此，六個住持留下的廢棄寺廟，積累的欠款動輒數千緡，不到一個月，所有的事務都煥然一新。看他居住的地方，丈室空空蕩蕩，一貧如洗。加上他的精誠感動了上天，祈雨止旱，救治疾病，都非常靈驗。對於神祠中宰殺牲畜祭祀的行為，他總是用素菜代替。有人收藏了他的鬚髮，從中得到了舍利。這些都是世俗之人所新奇見到的。禪師不希望人們談論這些，認為這不是佛法的極致。即使有這些靈驗的事情，也都是禪師的餘力所致。禪師的道行聲名遠揚，傳遍海內，但他從未離開過四明地區的範圍，所以自號足庵。
佛慧泉禪師傳
法泉禪師，是隨州時氏的兒子，住持蔣山寺。他辛勤經營，爲了成就叢林。與蘇東坡是方外之友。蘇東坡乘船前往金陵，被風阻擋在江邊。禪師迎接他到寺廟。蘇東坡問：『什麼是智海之燈？』禪師隨即用偈語回答：『指出來明明是什麼？抬頭一看，是新來的鷂子。』
【English Translation】 English version: The Master said, 'You must know there is a state of effortless attainment.' Zen Master Zong asked, 'What if it cannot be attained even in a position of honor?' The Master said, 'Meeting everywhere, yet not recognizing each other.' Zen Master Zong said, 'That is still the relationship of guest and host on the road. What is the host within the host?' The Master said, 'The fire of Bing and Ding is blown out.' Zen Master Zong covered the Master's mouth with his hand, and the Master brushed away his sleeve. Later, Zong moved to Xuedou Temple, inviting the Master to go with him, taking on various responsibilities. At that time, the Dharma Hall had just been renovated, and he asked the Master to give a general sermon. Zen Master Zong listened secretly from the side and exclaimed, 'I have lived so long, and I have never heard such profound Dharma!' Later, he took over as abbot of Daxiu Temple, burning incense and worshiping the Buddha, presiding over six monasteries, all of which were recommended by princes and nobles. In the second year of Shaoxi, he resigned from his position and lived in the East Hermitage of Xuedou Temple. In July of the following year, he fell ill and warned his disciples, 'I am leaving. The funeral must be simple, do not wear white mourning clothes, and do not wail and cry.' After saying this, he passed away at the age of eighty-eight, having spent fifty-three summers in meditation. His complete body stupa was built on the left side of the mountain. The Master was naturally simple and honest, with a stable and thorough understanding, and his conduct was firm and unyielding, never changing until his death. He possessed great eloquence, boundless and limitless. When asked questions, he would answer tirelessly. The offerings he received piled up like mountains, all of which were used for public expenses. Therefore, the abandoned temples left by the six abbots, with accumulated debts amounting to thousands of strings of cash, were all renewed within a month. Looking at where he lived, the abbot's room was empty and bare, utterly destitute. In addition, his sincerity moved the heavens, praying for rain to stop droughts and healing illnesses, all of which were very effective. For the practice of slaughtering livestock for sacrifices in shrines, he always replaced them with vegetarian dishes. Some people collected his beard and hair and obtained sarira (舍利, relics). These were all novelties seen by the secular world. The Master did not want people to talk about these things, believing that they were not the ultimate of the Dharma. Even if there were such miraculous events, they were all due to the Master's remaining power. The Master's reputation for his dao (道, the Way) spread far and wide, but he never left the area of Siming, so he called himself Zu'an (足庵, Sufficient Hermitage).
Biography of Zen Master Fohui Quan
Zen Master Faquan was a son of the Shi family of Suizhou, and he was the abbot of Jiangshan Temple. He worked diligently to build the monastery. He was an extra-worldly friend of Su Dongpo. When Su Dongpo was traveling by boat to Jinling, he was blocked by the wind on the riverbank. The Master welcomed him to the temple. Su Dongpo asked, 'What is the lamp of the sea of wisdom?' The Master immediately answered with a gatha (偈, verse): 'Pointing out, what is it that is so clear? Looking up, it is a newly arrived hawk.'
羅過。從來這碗最稀奇。會問燈人能幾個。坡欣然。以詩答之。今日江頭天色惡。炮車云起風欲作。獨望鐘山喚寶公。林間白塔如孤鶴。寶公骨冷嗔不聞。卻有老泉來喚人。電眸虎齒霹靂舌。為予吹散千峰云。南來萬里亦何事。一酌曹溪知水味。他年若畫蔣山圖。仍作泉公喚居士。師住衢之南禪。趙清獻公抃。日親之。師未嘗容措一詞。后典青州。宴坐聞雷而悟。臨薨遺師書曰。非師平日警誨。至此必不得力矣。師悼以偈曰。仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。水壺徹底清。春風瀫水路。孤月照云明。師晚年奉詔住大相國智海禪寺。因問眾曰。赴智海。留蔣山。去就孰是。眾皆無對。師索筆書偈云。心是心非徒擬議。得皮得髓謾商量。臨行珍重諸禪侶。門外千山正夕陽。書畢而逝。
法清．法因傳
法清。嚴陵人也。貌頎碩而言清亮。多見耆宿。所至嘿嘿。不炫耀知見。觸之則發。人無識之者。嘗于池之天寧。以伽梨蒙首而坐。適侍郎曾開入寺。見而問曰。上座仙鄉何處。曰嚴州。曰與此間。是同是別。師拽伽梨下地。揖曰。官人曾到嚴州否。曾罔措。師曰。待官人到嚴州時。卻向官人道。既而游徑山。佛日請為座元。師辭曰。一千七百大眾。皆是英傑。安敢行立其前耶。
【現代漢語翻譯】 現代漢語譯本： 羅過（人名）。從來這碗（指某種事物或道理）最稀奇。能問燈（指有智慧的人）的人有幾個？蘇軾（坡）欣然，用詩回答：『今日江邊天氣惡劣，炮車般的烏雲升起，風將要颳起。我獨自眺望鐘山，呼喚寶公（寶誌禪師，南朝高僧）。林間的白塔像一隻孤獨的鶴。寶公的骨頭冰冷，責怪我不去打擾他。卻有老泉（蘇軾之父蘇洵）來呼喚我。他有閃電般的眼睛，老虎般的牙齒，霹靂般的舌頭，為我吹散千峰的云。南來萬里又有什麼事呢？只要喝一口曹溪（六祖慧能弘法之地）的水，就知道水的味道。他年如果畫蔣山（鐘山）的圖，仍然要畫泉公呼喚我這個居士。』 禪師住在衢州的南禪寺，趙清獻公（趙抃）經常親近他。禪師從未允許他說一句話。後來趙抃任青州太守，在宴坐時聽到雷聲而悟道。臨終前給禪師寫信說：『如果不是禪師平日的警醒教誨，到這個時候一定不得力。』禪師作偈悼念：『做官時為國家帶來祥瑞，歸隱時為世人作出榜樣。人間的金粟如來（指佛陀）離去，天上建成了玉樓。智慧之劍沒有絲毫缺損，水壺徹底清澈。春風吹拂瀫水（河流名）的路，孤單的月亮照亮雲彩。』 禪師晚年奉詔住在汴京大相國寺的智海禪寺，於是問大眾說：『去智海寺，還是留在蔣山？去還是留哪個對？』大家都沒有回答。禪師拿起筆寫下偈語：『心是心非只是徒勞的猜測，得到皮毛得到精髓也是白費商量。臨行珍重各位禪友，門外千山正是夕陽。』寫完就去世了。
法清．法因傳
法清，嚴陵（今浙江桐廬）人。容貌高大，說話清晰響亮。經常拜見年長的有德之人。無論到哪裡都沉默不語，不炫耀自己的見解。觸動他時才會發表意見，人們都不瞭解他。曾經在池州的天寧寺，用袈裟蒙著頭坐著。恰逢侍郎曾開進入寺廟，看見后問道：『上座仙鄉在哪裡？』回答說：『嚴州。』曾開問：『與這裡，是相同還是不同？』法清禪師把袈裟拽到地上，作揖說：『官人曾到過嚴州嗎？』曾開不知所措。禪師說：『等官人到嚴州的時候，再向官人說。』之後遊歷徑山，佛日禪師請他做座元（寺院中職位），法清禪師推辭說：『一千七百大眾，都是英才俊傑，怎麼敢走在他們前面呢？』
【English Translation】 English version: Luo Guo (person's name). This bowl (referring to something or a principle) has always been the most peculiar. How many people can ask the lamp (referring to wise people)? Su Shi (Po) gladly replied with a poem: 'Today the weather is bad at the riverbank, cannon-like dark clouds rise, and the wind is about to blow. I alone look at Zhongshan (Purple Mountain), calling Bao Gong (Zen Master Baozhi, a prominent monk of the Southern Dynasties). The white pagoda in the forest is like a lonely crane. Bao Gong's bones are cold, blaming me for not disturbing him. But Lao Quan (Su Shi's father, Su Xun) comes to call me. He has lightning-like eyes, tiger-like teeth, and a thunderbolt-like tongue, blowing away the clouds of a thousand peaks for me. What is the point of coming ten thousand miles from the south? Just take a sip of Cao Xi's (the place where the Sixth Patriarch Huineng propagated the Dharma) water, and you will know the taste of the water. If I paint a picture of Jiangshan (Zhongshan) in the future, I will still paint Quan Gong calling me, the layman.' The Zen master lived in N禪 Temple in Quzhou, and Zhao Qingxian Gong (Zhao Bian) often visited him. The Zen master never allowed him to say a word. Later, Zhao Bian served as the prefect of Qingzhou and attained enlightenment upon hearing thunder while sitting in meditation. Before his death, he wrote a letter to the Zen master saying: 'If it were not for the Zen master's usual warnings and teachings, I would certainly not be able to exert my strength at this time.' The Zen master composed a verse in mourning: 'When serving as an official, he brought auspiciousness to the country; when returning to seclusion, he set an example for the world. The golden millet Tathagata (referring to the Buddha) has left the human world, and a jade building has been built in heaven. The sword of wisdom has no slightest defect, and the water pot is thoroughly clear. The spring breeze blows the road of the Hu River (river name), and the lonely moon illuminates the clouds.' In his later years, the Zen master was ordered to live in the Zhihai Zen Temple of the Great Xiangguo Temple in Bianjing, so he asked the assembly: 'Go to Zhihai Temple, or stay in Jiangshan? Which is right, to go or to stay?' No one answered. The Zen master picked up a pen and wrote a verse: 'The mind is mind, and the non-mind is just futile speculation; getting the skin and getting the marrow is a waste of discussion. Farewell to all fellow Zen practitioners, outside the door, a thousand mountains are in the setting sun.' After writing, he passed away.
Biography of Faqing and Fayin
Faqing was a native of Yanling (now Tonglu, Zhejiang). He had a tall stature and a clear, loud voice. He often visited elderly people of virtue. Wherever he went, he remained silent and did not show off his views. He would only express his opinions when touched upon, and people did not understand him. Once, at Tianning Temple in Chizhou, he sat with his kasaya covering his head. It happened that the vice minister Zeng Kai entered the temple, saw him, and asked: 'Where is the venerable one's hometown?' He replied: 'Yanzhou.' Zeng Kai asked: 'Is it the same or different from here?' Zen Master Faqing pulled the kasaya to the ground, bowed, and said: 'Has the official ever been to Yanzhou?' Zeng Kai was at a loss. The Zen master said: 'When the official goes to Yanzhou, I will tell the official.' Later, he traveled to Jingshan, and Zen Master Fori invited him to be the head seat (position in the temple). Zen Master Faqing declined, saying: 'The 1,700 members of the assembly are all talents and heroes, how dare I walk in front of them?'
堅不𠃔。佛日曰。只如舉一不得舉二放過。一著落在第二意作么生。師曰。惺惺底惺惺。懵懂底懵懂。佛日曰。如何做徑山首座不得。遂與眾送歸寮。后開法隆興之九仙。嗣慧日雅和尚。雅和尚。復有嗣曰法因者。平江人。年二十四進具。遊方見雅于東林。詰以靈云見桃因緣。擬對。雅搖手曰。不是不是。忽有省。呈偈曰。巖上桃花開。花從何處來。靈云才一見。回首舞三臺。雅曰。子所見。雖已入微。更著鞭。當明大法。遂承教。居盧阜三十年。不與世接。叢林尊之曰庵主。建炎中。盜起順流。東歸。邑人結庵奉之。問道者繼踵。嘗謂眾曰。汝等飽持定力無憂。晨炊而事幹求也。晚年放浪自若。稱五鬆散人。
道寧傳
道寧。歙溪汪氏子。壯為道者。于崇果寺執浴。一日將濯足。偶誦金剛經。至於此章句。能生信心。以此為實。遂忘所知。忽垂足沸湯中。發明己見。后祝髮蔣山。遍歷叢林。參諸名宿。晚至白蓮。聞五祖演禪師。小參舉忠國師古佛凈瓶。趙州狗子無佛性話。頓徹法源。大觀中。潭帥席公震。請主開福。衲子景從。師行門卓立。名實相副。說法無蹊徑。簡要直捷。使聞者。人人自得。有古尊宿之風。政和三年。將化。示眾曰。吾紫磨之身。今日即有。明日即無。若道吾入涅槃。非吾弟子。
【現代漢語翻譯】 現代漢語譯本： 堅決不認可。佛日禪師說：『就像舉一不能舉二，放過了一著，落在第二意上該怎麼辦？』道寧禪師說：『清醒的人自會清醒，懵懂的人自會懵懂。』佛日禪師說：『如何能做徑山的首座？』於是和大家一起送他回寮房。後來在隆興的九仙開法，繼承了慧日雅和尚的法脈。雅和尚，又有人繼承他的法脈，名叫法因，是平江人。二十四歲受具足戒，遊歷四方，在東林拜見雅和尚，雅和尚用靈云見桃花的因緣來考問他，法因想要回答，雅和尚搖手說：『不是，不是。』法因忽然有所領悟，呈上偈語說：『巖上的桃花開了，花是從哪裡來的？靈云才看了一眼，就回頭舞動三臺。』雅和尚說：『你所見到的，雖然已經很精微，但還要再加鞭策，應當明白大法。』於是法因接受教誨，住在廬山三十年，不與世人交往，叢林里的人尊敬地稱他為庵主。建炎年間，盜賊興起，順流而下，法因向東返回。當地人結庵供奉他，向他問道的人接連不斷。他曾經對眾人說：『你們飽持定力，不要憂愁，早晨做飯是爲了干求嗎？』晚年放浪形骸，自稱五鬆散人。 道寧傳 道寧，是歙溪汪氏的兒子。年輕時做道士，在崇果寺負責沐浴。一天，他將要洗腳，偶然誦讀《金剛經》，讀到『能生信心，以此為實』這句經文時，忽然忘記了自己所學的一切，不小心把腳伸進了沸水中，因此明白了己見。後來在蔣山剃度出家，遍游各大叢林，參訪各位名宿。晚年到了白蓮，聽五祖演禪師小參時舉出忠國師的古佛凈瓶和趙州狗子無佛性的話頭，頓時徹悟了法源。大觀年間，潭州的太守席公震，請他主持開福寺。僧人紛紛前來歸附。道寧禪師的修行嚴謹，名副其實。說法沒有固定的途徑，簡要而直接，使聽聞的人，人人都能夠自己領悟，有古時尊宿的風範。政和三年，將要圓寂，告訴眾人說：『我的紫磨之身，今天有，明天就沒有了。如果說我入涅槃，就不是我的弟子。』
【English Translation】 English version: He firmly disagreed. Buddhist Day Chan master said, 'It's like being unable to lift two when lifting one, and missing a move. What should be done when it falls on the second intention?' Chan master Daoning said, 'The awake are awake, and the ignorant are ignorant.' Buddhist Day Chan master said, 'How can you be the head seat of Jingshan?' So he and the others sent him back to his room. Later, he opened the Dharma at Jiuxian in Longxing, succeeding the Dharma lineage of Huiri Ya. Ya also had a successor named Fayin, who was from Pingjiang. At the age of twenty-four, he received the full precepts and traveled around, visiting Ya at Donglin. Ya tested him with the story of Lingyun's enlightenment upon seeing the peach blossoms. Fayin tried to answer, but Ya shook his head and said, 'No, no.' Fayin suddenly had an insight and presented a verse saying, 'The peach blossoms bloom on the cliff, where do the flowers come from? Lingyun only glanced at them, then turned around and danced the three platforms.' Ya said, 'What you have seen, although already subtle, needs further encouragement. You should understand the Great Dharma.' So Fayin accepted the teaching and lived on Mount Lu for thirty years, not interacting with the world. The monastic community respectfully called him the Hermit. During the Jianyan period, bandits rose up and went downstream. Fayin returned east. The locals built a hermitage to support him, and those who came to ask about the Dharma followed one after another. He once said to the crowd, 'You are full of samadhi power, do not worry. Is cooking in the morning for seeking something?' In his later years, he was unrestrained and called himself the Five Pines Recluse. Biography of Daoning Daoning was the son of the Wang family of Xixi. In his youth, he became a Taoist and worked as a bath attendant at Chongguo Temple. One day, as he was about to wash his feet, he happened to recite the Diamond Sutra. When he reached the sentence 'can generate faith, taking this as real,' he suddenly forgot everything he had learned and accidentally put his foot into the boiling water, thus understanding his own view. Later, he shaved his head and became a monk at Jiangshan, traveling to various monasteries and visiting famous elders. In his later years, he arrived at Bailian and heard Chan master Wuzu Yan, during a small Dharma talk, mention the ancient Buddha's pure vase of National Teacher Zhong and Zhaozhou's saying that a dog has no Buddha-nature, and he suddenly thoroughly understood the source of the Dharma. During the Daguan period, Xi Gongzhen, the prefect of Tanzhou, invited him to preside over Kaifu Temple. Monks flocked to him. Chan master Daoning's practice was rigorous, and his reputation matched reality. His Dharma talks had no fixed path, being concise and direct, enabling everyone who heard them to understand for themselves, having the style of ancient venerable masters. In the third year of Zhenghe, as he was about to pass away, he told the crowd, 'My body of purple gold, today it exists, tomorrow it will not. If you say that I enter Nirvana, you are not my disciples.'
道吾不入涅槃。亦非吾弟子。於此檢點得出。便知開福落處。其或未然。開福與么來。滿世無相識。水月與空華。誰堅復誰實。住院經五年。都盧如頃刻。瑞雲散盡春風生。失卻文殊遇彌勒。言畢而逝。
守惠傳(布衲．效常)
守惠。興化陳氏子。七佛旻禪師之高足也。住江州圓通院。遷潭之大溈山。師行門精密。於物無忤。法輪所至。龍象傾赴。政和中。前後三入內廷說法。徽宗聞之。喜動顏色。賜六字師號。曰沖虛密印通慧。法門焜耀極當時之盛。故陳瑩中。作旻禪師語錄序。獨云慧禪師能世其學。而不及其他也。
有布衲者。將住臺之天寧。辭師以行。師謂之曰。至人應世妙契圓常。廣真照而不與物忤。發靈機而頓起事外。高低普應。動靜自全。對之不知其所來。隨之罔測其所往。觀師所云。則布衲之為人。概可見矣。
師又有族子曰效常者。侍師最久。待人接物。笑容滿面。衲子云從。目為常歡喜。太尉劉綺。特敬之。書尺往復。呼為歡喜禪師。受安撫霍蠡請。自公安三聖。移住大溈。說法一本于師。從其道者甚眾。或云。布衲乃師之弟。觀其提耳之言。頗有家庭之意。師于中秋夜。示眾云。山僧生來百拙。開口都無一說。今夜指空畫空。笑倒清風明月。遂告寂。數日神色不變。
【現代漢語翻譯】 現代漢語譯本 道吾如果說不入涅槃，那他就不是我的弟子。如果能在這裡仔細檢查並理解，就能知道開福的歸宿。如果不能理解，開福這樣的人出現，世上也沒有人能認識他。水中的月亮和空中的花朵，誰是堅實的，誰是虛幻的？在寺院住了五年，感覺就像一瞬間。瑞雲消散，春風吹生，失去了文殊菩薩，遇到了彌勒佛。說完就去世了。
守惠傳（布衲，效常）
守惠，是興化陳氏的兒子，七佛旻禪師的高足。住在江州的圓通院，後來遷到潭州的大溈山。守惠禪師的修行非常精嚴，與萬物沒有衝突。他的佛法傳播到哪裡，就像龍和像一樣的人才都來歸附。政和年間，多次進入皇宮說法。徽宗皇帝聽了非常高興，賜予他六個字的師號：『沖虛密印通慧』。他的佛法在當時非常興盛。所以陳瑩中在為旻禪師的語錄作序時，只說守惠禪師能夠繼承他的學問，而沒有提到其他人。
有一個叫布衲的和尚，將要前往臺州的天寧寺，向守惠禪師告辭。守惠禪師對他說：『至人應世，能夠巧妙地契合圓滿常住的真理，廣泛地照亮真理而不與外物衝突，啓發靈妙的機能而立刻超越世俗事務。高低都能普遍適應，動靜都能保持自身的完整。面對他，不知道他從哪裡來；跟隨他，無法測度他到哪裡去。』從守惠禪師所說的話來看，布衲的為人大概可以瞭解了。
守惠禪師還有一個族侄叫效常，侍奉守惠禪師最久。他待人接物，總是笑容滿面。僧人都聚集在他身邊，稱他為『常歡喜』。太尉劉綺特別尊敬他，經常寫信來往，稱他為『歡喜禪師』。接受安撫使霍蠡的邀請，從公安的三聖寺搬到大溈山居住。他所說的佛法都與守惠禪師一致，跟隨他的人很多。有人說，布衲是守惠禪師的弟弟。從守惠禪師提耳的言語來看，頗有家庭親情的意思。守惠禪師在中秋夜，對大眾說：『山僧我生來笨拙，開口說不出什麼道理。今晚只能指著天空，畫著天空，笑倒了清風明月。』說完就去世了。過了幾天，他的神色沒有改變。
【English Translation】 English version If I, Daowu, were to say I do not enter Nirvana, then I would not be my disciple. If you can examine and understand this thoroughly, you will know where Kaifu ends up. If you cannot understand, even if someone like Kaifu appears, no one in the world will recognize him. The moon in the water and the flowers in the sky, which is solid and which is illusory? Living in the monastery for five years feels like a moment. Auspicious clouds dissipate, and the spring breeze arises, losing Manjusri and encountering Maitreya. He passed away after saying this.
Biography of Shouhui (Bunna, Xiaochang)
Shouhui was the son of the Chen family of Xinghua and a prominent disciple of Chan Master Min of the Seven Buddhas. He resided at Yuantong Monastery in Jiangzhou and later moved to Dawei Mountain in Tanzhou. Chan Master Shouhui's practice was meticulous, and he was in harmony with all things. Wherever his Dharma spread, talents like dragons and elephants flocked to him. During the Zhenghe era, he entered the imperial court to preach the Dharma several times. Emperor Huizong was delighted upon hearing this and bestowed upon him a six-character title: 'Chongxu Miyin Tonghui' (Profound Emptiness, Secret Seal, Penetrating Wisdom). His Dharma flourished greatly at that time. Therefore, when Chen Yingzhong wrote the preface to Chan Master Min's recorded sayings, he only mentioned that Chan Master Shouhui was able to inherit his teachings, without mentioning others.
There was a monk named Bunna who was about to go to Tianning Monastery in Taizhou and bid farewell to Chan Master Shouhui. Chan Master Shouhui said to him: 'A perfect person responding to the world can skillfully align with the perfect and constant truth, widely illuminating the truth without conflicting with external things, and inspiring subtle functions to immediately transcend worldly affairs. He can universally adapt to high and low situations, and maintain his integrity in both movement and stillness. Facing him, one does not know where he comes from; following him, one cannot fathom where he goes.' From what Chan Master Shouhui said, one can roughly understand Bunna's character.
Chan Master Shouhui also had a nephew named Xiaochang, who served Chan Master Shouhui for the longest time. He always had a smiling face when dealing with people. Monks gathered around him, calling him 'Constant Joy.' Grand Commandant Liu Qi especially respected him, frequently writing letters back and forth, calling him 'Joyful Chan Master.' Upon receiving the invitation from Pacification Commissioner Huo Li, he moved from Sansheng Monastery in Gong'an to reside at Dawei Mountain. The Dharma he preached was consistent with that of Chan Master Shouhui, and many people followed him. Some say that Bunna was Chan Master Shouhui's younger brother. From Chan Master Shouhui's words of pulling his ear, there is a sense of family affection. On the Mid-Autumn Festival night, Chan Master Shouhui said to the assembly: 'This mountain monk was born clumsy and cannot say anything reasonable. Tonight, I can only point to the sky and draw in the sky, laughing at the clear breeze and bright moon.' He then passed away. After a few days, his expression did not change.
凜然如生。
別峰印禪師傳(附慧綽)
別峰禪師。名寶印。字坦叔。生為龍遊李氏子。世居峨嵋之麓。少而奇警。然不喜在家。乃從德山院清遠道人得度。自成童時。已博通六經及百家之說。至是。復從華嚴起信諸名宿。窮源探賾。不高出同學不止。時密印禪師民公。說法于中峰道場。乃挈一笠往從之。一日密印舉。僧問巖頭起滅不停時如何。頭叱曰是誰起滅。師豁然大悟。自是鋒不可觸。密印恨相得之晚。會圓悟自南歸成都昭覺。乃遣師往省。因隨眾入室。圓悟舉從上諸聖以何法接人。師舉起拳。圓悟曰。此是老僧用者。孰為從上諸聖用者。師即揮拳。圓悟亦舉拳相交。大笑而罷。圓悟嘆異之曰。是子。他日必類我師。留昭覺三年。密印猶在中峰。以堂中第一座致師。師辭。密印大怒曰。我以法得人。人不我傳。尚何以說法。為欲棄眾去。眾皇恐亟趨昭覺。羅拜懇請。圓悟亦助之請。始行。道望日隆。學者爭歸之。雖圓悟密印。不能掩也。久之。南遊歷見諸大禪老。最後扣妙喜于徑山。為師獨掃一室。堂中皆大驚。妙喜南遷。師亦西歸。始住臨邛鳳皇山。舉香。嗣密印。道既盛行。筑都不會庵。松竹幽䆳。暇日名勝畢集。聞師一言。皆自謂意消稍或間闊。輒相語曰。吾輩鄙吝萌矣。其道德服人如此。
【現代漢語翻譯】 現代漢語譯本： 凜然如生。
別峰印禪師傳（附慧綽）
別峰禪師，名寶印（真實姓名，precious seal），字坦叔（字，courtesy name）。生為龍遊李氏之子，世代居住在峨嵋山腳下。年少時就聰慧過人，但不喜歡待在家裡，於是跟隨德山院的清遠道人（法號，religious name）出家。從小就廣泛通讀六經以及諸子百家的學說。到這時，又跟隨華嚴（佛教宗派名，Huayan school）和起信（《大乘起信論》，Awakening of Faith in the Mahayana）等名宿，深入研究，不超越同學不罷休。當時密印禪師民公（法號，religious name）在中峰道場說法，於是帶著斗笠前去跟隨他。一天，密印禪師舉例說，有僧人問巖頭（唐代禪師名，Yantou）說：『起滅不停的時候怎麼樣？』巖頭呵斥道：『是誰起滅？』禪師豁然大悟。從此以後，他的鋒芒無人可擋。密印禪師後悔相識太晚。恰逢圓悟禪師（法號，religious name）從南方回到成都昭覺寺（寺廟名，Zhaojue Temple），於是派禪師前去拜見。因此跟隨眾人進入禪房。圓悟禪師舉例說，從前的諸位聖人以什麼方法接引人？禪師舉起拳頭。圓悟禪師說：『這是老僧用的方法，那麼從前的諸位聖人又用什麼方法呢？』禪師立即揮拳。圓悟禪師也舉起拳頭相交，大笑而止。圓悟禪師驚歎他的不凡，說：『這個孩子，將來必定像我的老師一樣。』留在昭覺寺三年。密印禪師還在中峰道場，用堂中第一座的位置來禮遇禪師。禪師推辭。密印禪師大怒說：『我用佛法來成就人，人卻不傳給我，還怎麼說法呢？』想要拋棄大眾離去。大眾惶恐，趕緊跑到昭覺寺，跪拜懇請。圓悟禪師也幫助他們請求，禪師才答應。他的聲望日益隆盛，學者們爭相歸附他，即使是圓悟禪師和密印禪師，也不能掩蓋他的光芒。很久以後，南遊各地拜見諸位大禪師，最後在徑山拜訪妙喜禪師（法號，religious name）。妙喜禪師專門為他打掃出一間禪房，堂中眾人都非常驚訝。妙喜禪師南遷，禪師也向西返回。開始住在臨邛（地名，Linqiong）的鳳凰山（地名，Fenghuang Mountain）。舉香說法，繼承密印禪師的法脈。他的道法盛行，修建了都不會庵（寺廟名，Duhui Temple）。松樹和竹子幽深茂盛，空閑的時候，名士勝景都聚集於此。聽到禪師的一句話，都自認為心意消解。稍微有些間隔，就互相說道：『我們這些人，鄙陋吝嗇的念頭又萌生了。』他的道德讓人信服到這種程度。
【English Translation】 English version: As if still alive.
Biography of Chan Master Biefeng Yin (with Hui Chuo)
Chan Master Biefeng, named Bao Yin (寶印, real name, meaning 'precious seal'), styled Tanshu (坦叔, courtesy name). He was born as a son of the Li family in Longyou, whose family had lived at the foot of Mount Emei for generations. He was remarkably intelligent from a young age but disliked staying at home, so he followed the Daoist Qingyuan (清遠, religious name) of Deshan Monastery to become a monk. From childhood, he had extensively studied the Six Classics and the theories of various schools of thought. At this point, he also followed renowned figures of the Huayan (華嚴, Huayan school) and Awakening of Faith (起信, Awakening of Faith in the Mahayana) schools, delving deeply into their teachings, not stopping until he surpassed his fellow students. At that time, Chan Master Miyin Minggong (密印民公, religious name) was expounding the Dharma at the Zhongfeng Dojo, so he went to follow him, carrying only a bamboo hat. One day, Chan Master Miyin cited the example of a monk asking Yantou (巖頭, Tang Dynasty Chan master): 'What is it like when arising and ceasing never stop?' Yantou scolded: 'Who is arising and ceasing?' The master suddenly attained great enlightenment. From then on, his sharpness was unmatched. Chan Master Miyin regretted not meeting him sooner. Coincidentally, Chan Master Yuanwu (圓悟, religious name) returned from the south to Chengdu Zhaojue Temple (昭覺寺, Zhaojue Temple), so he sent the master to pay respects. Consequently, he entered the meditation hall with the assembly. Chan Master Yuanwu cited the example of how the past sages received people. The master raised his fist. Chan Master Yuanwu said: 'This is what the old monk uses, so what did the past sages use?' The master immediately swung his fist. Chan Master Yuanwu also raised his fist in response, and they both laughed and stopped. Chan Master Yuanwu praised his extraordinary talent, saying: 'This child will surely be like my teacher in the future.' He stayed at Zhaojue Temple for three years. Chan Master Miyin was still at the Zhongfeng Dojo and offered the master the position of the first seat in the hall. The master declined. Chan Master Miyin was furious, saying: 'I use the Dharma to cultivate people, but people do not transmit it to me. How can I expound the Dharma?' He wanted to abandon the assembly and leave. The assembly was terrified and hurried to Zhaojue Temple, prostrating and pleading. Chan Master Yuanwu also helped them plead, and the master finally agreed. His reputation grew daily, and scholars vied to follow him, even Chan Master Yuanwu and Chan Master Miyin could not overshadow his brilliance. After a long time, he traveled south to visit various great Chan masters, and finally visited Chan Master Miaoxi (妙喜, religious name) at Jingshan. Chan Master Miaoxi personally swept a meditation room for him, and everyone in the hall was greatly surprised. When Chan Master Miaoxi moved south, the master also returned west. He began to reside at Phoenix Mountain (鳳凰山, Fenghuang Mountain) in Linqiong (臨邛, Linqiong). He raised incense and succeeded Chan Master Miyin's Dharma lineage. His teachings flourished, and he built the Duhui Temple (都不會庵, Duhui Temple). The pines and bamboos were secluded and lush, and during leisure time, famous scholars and scenic spots gathered here. Upon hearing a word from the master, they all felt that their minds were relieved. If there was even a slight separation, they would say to each other: 'The thoughts of our pettiness and stinginess have sprouted again.' His virtue convinced people to this extent.
俄復下硤挾金陵。應庵華方住蔣山。館師于上方。白留守張公燾。舉以代己。師聞。即日發去。會陳丞相俊鄉來。為金陵。以保寧延師。俄徙京口金山。學者傾諸方。金山自兵亂后。雖屢葺莫能成。至是始復大興。如承平時。而有加焉。異時居此山。鮮逾三年者。師獨安坐十五夏。魏惠憲王牧四明。虛雪竇來請。住四年。樂其山林。有終老之意。而名益重。被敕住徑山。淳熙七年五月也。七月至行在所。壽皇降中使。召入禁中。以老病足蹇。賜肩輿于東華門內。賜食于觀堂。引對於選德殿。賜坐勞問良渥。師目舉古宿云。透得見聞覺知。受用見聞覺知。不墮見聞覺知。上悅。畢其說乃退。后十餘日。又命開堂于靈隱山。中使赍賜御香。恩禮備至。十年二月。上制圓覺經注。遣使馳賜。且命作序。師老益厭住持事。門人懼其遠遊不返。相與筑庵于山北俟其歸。光宗在東宮。書別峰二大字榜之。十五年冬。奏乞養疾于別峰。得請。明年。光宗受內禪。取向取賜宸翰。識以御寶。復賜焉。紹熙元年冬十一月。忽往見嗣住山智䇿告別。䇿問行日。師曰。水到渠成。歸取幅紙大書曰。十二月七日夜雞鳴時。如期而化。奉蛻質。返寺之法堂。留七日。顏色精明。鬚髮皆長。頂溫如沃湯。是月十四日。葬于別峰之西岡。壽八十有二。
臘六十有四。得法弟子實繁。指不能一二屈。有慧綽者。山陰陸氏子。當以蔭得官辭之。從師祝髮。得記莂。遁跡巖岫。終身不出。師既示寂。上為敕有司。定謚曰慈辯。塔曰智光。庵曰別峰。極方外之寵。師說法數十年。所至門人。集為語錄。晚際遇壽皇。被宸翰諮詢法要。皆對使者具奏。別具行世。此不悉著。
凈全傳
凈全。越州諸暨人。姓翁氏。世業農。少與父兄躬耕。凡至林壑泉石間。必宴坐忘歸。人異之。甫冠即出家。師授以經典。略無所解。乃幡然入徑山。謁妙喜。喜問汝有何能。曰。能打坐。又問打坐何為。曰。若問何為。直是無下口處。喜奇之。師生長田家。樸野而無緣飾。目不知書。人呼為翁木大。一日集眾采椒。師與焉。同輩戲之云。汝試作一摘椒頌如何。師即應聲云。含煙帶露已經秋。顆顆通紅氣味周。突出眼睛開口笑。這回不戀舊枝頭。眾大驚。自是刮目。有檀越以一度僧牒施妙喜。命給度一人。喜令侍者十輩。各探籌卜其分。緣師得之。九人者不平。更相誶語。果命復探之。師再獲。若是三探三得之。遂祝髮受戒。拙庵光居靈隱。俾典賓。混源密。主凈慈。命分半座。師志在晦藏。無應世念。然天資夙成。不假師授。雖不識一丁。而吐辭發語。形為偈頌。老師宿學。所不能
及。尚書尤公袤。寶文王公厚之。丞相錢公象祖。皆與師為方外交。嘗自讚曰。匙挑不上個村夫。文墨胸中一點無。曾把虛空揣出骨。惡聲嬴得蒲江湖。因自號無用。累典大剎。最後住四明之天童。開禧三年示寂。世壽七十一。僧臘四十五。窆全身於寺之西。
混源密。嗣晦庵光。光嗣妙喜。則密乃師之侄行。而不以分座。為嫌要之古人闡化揚道。肝腸是務。不拘拘於形跡間。故可貴也。
夾山本禪師傳
智本。筠高安郭氏子。生五歲大饑。有貴客過門。見其氣骨。留萬錢與其父母。欲攜去。祖母劉。適從旁舍歸。顧見怒曰。兒生之夕。吾夢天雨華。吾家吉兆也。寧饑死不以與人。推錢還之。既長大。游報恩寺。聞僧說出家因緣。愿為門弟子。劉氏喜曰。此吾志也。年十九試經為僧。明年受具足戒。即往遊方。時云居舜老夫。開先暹道者。法席冠于廬山。師往來二老之間。久之。聞法華端禪師者。深為法窟。氣壓叢林。師往謁之。遂留十年。名聲遠聞。舒州太守李公端臣。請說法于龍門。辭去之日。端領眾送之。師馬逸而先。顧端曰。當仁不讓。端笑謂大眾曰。國清才子貴。家富小兒驕。其父子法喜遊戲。多類此。未幾。解院還廬山。時曾丞相。由翰林學士。出領長沙。以禮延居南嶽之法輪。學者
【現代漢語翻譯】 現代漢語譯本： 及。尚書尤公袤（尤袤，南宋大臣）。寶文王公厚之（王厚之，南宋官員）。丞相錢公象祖（錢象祖，南宋宰相）。都與禪師以朋友之禮相待。禪師曾自嘲說：『用勺子都挑不起來的鄉巴佬，肚子里一點墨水都沒有。曾經想把虛空捏出骨頭來，落得個惡名傳遍蒲江和江湖。』因此自號『無用』。多次主管大型寺廟，最後住在四明山的天童寺。開禧三年圓寂，享年七十一歲，僧齡四十五年。全身安葬在寺廟的西邊。
混源密禪師，是晦庵光禪師的法嗣。晦庵光禪師又是妙喜禪師的法嗣。這樣算來，混源密禪師是禪師的侄子輩。但（混源密禪師）並沒有因為輩分關係而分座（沒有因為是長輩而特別對待）。總而言之，古人闡揚佛法，弘揚佛道，注重的是真誠的肝膽相照，不拘泥於形式上的細節。因此才值得我們敬佩。
夾山本禪師傳
智本禪師，是筠州高安郭氏之子。五歲時遇到大饑荒。有位貴客路過他家，看到他氣度不凡，留下萬貫錢給他的父母，想把他帶走。他的祖母劉氏，正好從鄰居家回來，看到這一幕，生氣地說：『這孩子出生的晚上，我夢見天上下花雨，這是我們家的吉祥之兆。寧可餓死，也不能把孩子給別人。』於是把錢推還給了貴客。長大后，他遊歷到報恩寺，聽到僧人講述出家的因緣，就立志成為他們的弟子。劉氏高興地說：『這正是我的心願啊！』十九歲時，通過考試成為僧人。第二年受了具足戒。隨即開始四處遊方。當時云居舜老夫和開先暹道者，在廬山的寺廟裡說法，名聲顯赫。智本禪師往來於兩位老禪師之間，很久之後，聽說有位法華端禪師，精通佛法，氣勢壓倒整個叢林。智本禪師前去拜訪，於是留下了十年。名聲遠播。舒州太守李公端臣，邀請他在龍門說法。辭別離開的那天，李端臣帶領眾人送他。智本禪師的馬跑得太快，走在了前面。他回頭對李端臣說：『當仁不讓。』李端臣笑著對大家說：『國清寺的才子很珍貴，富裕人家的小孩很驕傲。』他們父子之間這種充滿法喜的玩笑，大多是這樣的。沒過多久，智本禪師離開寺院，回到廬山。當時曾丞相，從翰林學士的職位上，被派到長沙做官，以禮相待，邀請智本禪師住在南嶽的法輪寺。學者們...
【English Translation】 English version: And. The Minister You Gong Mao (You Mao, a minister of the Southern Song Dynasty). Bao Wen Wang Gong Houzhi (Wang Houzhi, an official of the Southern Song Dynasty). The Prime Minister Qian Gong Xiangzu (Qian Xiangzu, a prime minister of the Southern Song Dynasty). All treated the master as a friend. The master once ridiculed himself, saying: 'A country bumpkin who can't be picked up with a spoon, with no ink in his belly. Once tried to knead bones out of the void, earning a bad reputation throughout Pujiang and the Jianghu.' Therefore, he called himself 'Useless'. He repeatedly managed large temples, and finally lived in Tiantong Temple in Siming Mountain. He passed away in the third year of Kaixi, at the age of seventy-one, with forty-five years as a monk. His whole body was buried in the west of the temple.
Chan Master Hunyuan Mi was a descendant of Chan Master Huian Guang. Chan Master Huian Guang was a descendant of Chan Master Miaoxi. In this way, Chan Master Hunyuan Mi was the master's nephew. However, (Chan Master Hunyuan Mi) was not given a separate seat because of his seniority (he was not treated specially because he was an elder). In short, the ancients who expounded the Dharma and promoted the Buddhist path focused on sincere and frank communication, not on formal details. Therefore, it is worthy of our respect.
Biography of Chan Master Jiashan Ben
Chan Master Zhiben was the son of the Guo family of Gaoan, Yunzhou. When he was five years old, he encountered a great famine. A distinguished guest passed by his house, saw that he had an extraordinary demeanor, left ten thousand coins for his parents, and wanted to take him away. His grandmother, Liu, happened to return from a neighbor's house, saw this scene, and said angrily: 'On the night this child was born, I dreamed of flowers raining from the sky, which is an auspicious sign for our family. I would rather starve to death than give the child to others.' So she pushed the money back to the distinguished guest. After growing up, he traveled to Baoen Temple, heard the monks talk about the causes and conditions of becoming a monk, and vowed to become their disciple. Liu said happily: 'This is exactly my wish!' At the age of nineteen, he passed the examination and became a monk. The following year, he received the complete precepts. Then he began to travel around. At that time, Elder Yunju Shun and Taoist Kaixian Qian were lecturing in temples on Mount Lu, and their reputation was prominent. Chan Master Zhiben traveled between the two old Chan masters. After a long time, he heard that there was a Chan Master Fahua Duan who was proficient in Buddhism and whose aura overwhelmed the entire monastery. Chan Master Zhiben went to visit him and stayed for ten years. His reputation spread far and wide. Li Gong Duanchen, the prefect of Shuzhou, invited him to lecture at Longmen. On the day of his departure, Li Duanchen led the crowd to see him off. Chan Master Zhiben's horse ran too fast and went ahead. He turned around and said to Li Duanchen: 'One should not yield in the face of righteousness.' Li Duanchen smiled and said to everyone: 'The talents of Guoqing Temple are precious, and the children of wealthy families are proud.' Most of the jokes full of Dharma joy between their father and son were like this. Not long after, Chan Master Zhiben left the temple and returned to Mount Lu. At that time, Prime Minister Zeng was transferred from the position of Hanlin Academician to Changsha as an official, treated him with courtesy, and invited Chan Master Zhiben to live in Falun Temple on Mount Heng. Scholars...
爭宗向之。遷居南臺。又遷道林。遷云益。遷石霜。凡十三年。道大顯著。勸請皆一時名公卿。師既老矣。而湖北運使陳公舉。必欲以夾山致師。師亦不辭。忻然曳杖而去。人登問之。師曰。系情去留。豈道人事。湖南湖北。真一夢境耳。何優劣避就之耶。以大觀元年上元夕。沐浴更衣端坐。終於夾山。閱世七十有三。僧臘五十有二。阇維。齒骨數珠不壞。葬於樂普庵之西。師性真率。不事事。膽氣蓋於流輩。作為偈語。肆筆而成。亦一時禪林之秀者。
拙叟英傳
進英。字拙叟。吉州太和羅氏子也。幼孤。母憐之。性慧敏。齠齔中。日誦千餘言。通詩禮大義。與群兒嬉遊。侮玩之氣出其上。親舊愛敬之。使著縫掖為書生。輒病至與死鄰。母許以出家。尋愈。遂為僧洞隆童子。年十八。試所習得度。受具戒。即欲經行諸方。以觀道。報劬勞之德。其母有難色。於是庵于母室之外。名曰精進。士大夫喜其為人。賦詩為贈。極稱道之。母歿。心喪三年。修白業為冥福。即游淮海。所至少留。當時號明眼尊宿遍謁之。晚見云庵。聞貶剝諸方。以黃檗接臨濟。雲門接洞山機緣。為入道之要。擿其疑處以啟問。師恍然大悟。如桶底脫。佛印禪師。叢林號大宗匠。有盛名。慎許可。獨以師為俊彥。師有爽氣。喜暴所長
【現代漢語翻譯】 現代漢語譯本 爭相追隨他。先遷居到南臺，又遷到道林，再遷到云益，最後遷到石霜，總共十三年。他的道行大為顯著，勸請他出山的人都是當時有名的公卿。老師年事已高，但湖北的轉運使陳公極力想請他到夾山去，老師也不推辭，高興地拄著枴杖前往。有人問他原因，老師說：『牽掛于去留，難道是修道之人的事嗎？湖南湖北，真像一場夢境罷了，有什麼優劣和避就可言呢？』在大觀元年正月十五的晚上，沐浴更衣後端坐，在夾山圓寂。享年七十三歲，僧臘五十二年。火化后，牙齒、骨骼和念珠都沒有損壞，安葬在樂普庵的西邊。老師天性真誠坦率，不拘小節，膽氣超過同輩。創作偈語，揮筆而成，也是當時禪林中的傑出人物。
拙叟英傳
進英，字拙叟（法號），是吉州太和縣羅氏的兒子。幼年喪父，母親憐愛他。他天性聰慧敏捷，年幼時，每天能背誦一千多字，通曉詩書禮儀的大義。與孩子們嬉戲玩耍時，他的氣度超過他們。親戚朋友都喜愛敬佩他，想讓他穿上儒服做個讀書人，但他卻因此生病，甚至瀕臨死亡。母親答應讓他出家，病才痊癒。於是他成了洞隆寺的童子。十八歲時，通過考試獲得了度牒，受了具足戒。他想遊歷各地，以觀察佛道，報答母親的養育之恩。他的母親面露難色，於是他在母親住室的外面建了一座庵，取名為精進庵。士大夫們喜歡他的為人，寫詩贈送給他，極力稱讚他。母親去世后，他以居喪的心情守孝三年，修習善業為母親祈求冥福。之後他遊歷淮海一帶，每到一處都稍作停留，拜訪了當時所有被稱為『明眼尊宿』的高僧。晚年拜見云庵禪師，聽聞他貶斥各方宗派，認為用黃檗禪師接引臨濟宗，用雲門禪師接引洞山宗的機緣，是入道的關鍵。他提出自己的疑問向云庵禪師請教，頓時恍然大悟，如同桶底脫落一般。佛印禪師在叢林中被譽為大宗匠，享有盛名，很少輕易認可別人，唯獨認為進英是傑出的人才。進英性格爽朗，喜歡展現自己的長處。
【English Translation】 English version They vied to follow him. He first moved to Nantai, then to Daolin, then to Yunyi, and finally to Shishuang, for a total of thirteen years. His Dao became greatly renowned, and those who urged him to come out of seclusion were all famous ministers and nobles of the time. The master was old, but Chen Gong, the transport commissioner of Hubei, insisted on inviting him to Jiashan. The master did not refuse and happily went with his staff. Someone asked him the reason, and the master said, 'Is attachment to going or staying the concern of a Dao practitioner? Hunan and Hubei are just like a dream. What is there to be concerned about in terms of superiority, inferiority, avoidance, or approach?' On the evening of the Lantern Festival in the first year of Daguan (1107), he bathed, changed clothes, and sat upright, passing away at Jiashan. He lived to be seventy-three years old, with fifty-two years as a monk. After cremation, his teeth, bones, and rosary remained intact, and he was buried west of Lepu Hermitage. The master was sincere and straightforward, not fussy about details, and his courage surpassed his peers. He composed verses with ease, and he was also an outstanding figure in the Chan (Zen) forest of his time.
Biography of Zhuosou Ying
Jinying, styled Zhuosou (Dull Old Man, a dharma name), was the son of the Luo family of Taihe, Jizhou. He lost his father at a young age, and his mother loved him dearly. He was intelligent and quick-witted by nature. As a child, he could recite more than a thousand words a day and understood the great principles of poetry and etiquette. When playing with other children, his demeanor surpassed them. Relatives and friends loved and respected him, wanting him to wear Confucian robes and become a scholar, but he would become ill and even near death. His mother promised to let him become a monk, and he recovered. Thus, he became a novice at Donglong Temple. At the age of eighteen, he passed the examination and received ordination, wanting to travel to various places to observe the Dao and repay his mother's nurturing grace. His mother looked reluctant, so he built a hermitage outside his mother's residence, naming it Jingjin (Vigor). Scholars and officials admired his character and wrote poems to give to him, praising him greatly. After his mother passed away, he observed mourning for three years with the heart of bereavement, cultivating good deeds to pray for her happiness in the afterlife. Then he traveled to the Huaihai area, staying briefly in each place, visiting all the eminent monks known as 'Mingyan Zunsus' (Venerable Elders with Clear Eyes) of the time. In his later years, he met Chan Master Yun'an and heard him criticize various schools, believing that using Huangbo's approach to guide the Linji school and Yunmen's approach to guide the Caodong school were key to entering the Dao. He raised his doubts and asked Chan Master Yun'an for guidance, and he suddenly had a great enlightenment, as if the bottom of a bucket had fallen out. Chan Master Foyin was revered as a great master in the monastic community, enjoying a great reputation, and rarely easily acknowledged others, but he uniquely considered Jinying to be an outstanding talent. Jinying had a straightforward personality and liked to show his strengths.
。以激後學三十年。一節不移。故佛印。呼為鐵喙。初開法長沙之開福。十年之間。殿閣崇成。尋棄之。翩然游五臺。遍覽聖蹟。乃南還。庵梁山。天下衲子益追崇之。政和甲午。衡陽道俗。迎住花葯之天寧。勸請皆一時名公卿。師以教外別傳之宗授上根。以漚和般若化道俗。老益康強。精進不替。嘗中夜禮佛。作息飲食。不肯與眾背。叢林信其誠。民人化其教。宣和三年冬。謝事復庵梁山。越明年臘月。示疾蟬蛻。其激揚大事。游泳語言。有三錄行世。曰報慈。曰雁峰。曰游臺。
涂毒策傳
智策。天臺陳氏子。自號涂毒巖主。英敏穎異。風骨巉巉。有出塵之姿。年十六祝髮。習經律。理詣昭徹。迥出流輩。十九造國清。謁寂室光。灑然有省。寂室許之。謂老於叢林者。不能過也。育王無示。萬壽大圓。皆一時大名德。無不肯可。大圓曰。䇿上人可謂不耘而秀。不扶而直者。辭去大圓。門送之拊師背曰。寶所在近。此城非實。師頷之。往豫章謁典牛。道由云居。風雪塞路。坐閱四十二日。午初板聲鏗然。豁爾大悟。典牛印之曰。嶄然超出佛祖。他日起家。一麟足矣。使真凈而在。見子亦當下拜。典牛。機辯峻峭。莫有嬰其鋒者。師與之平章今古。泉涌風駛。聞者為之齰愕。別典牛。庵淮西烏崖之下。及
【現代漢語翻譯】 現代漢語譯本：激勵後來的學人三十年，一節都不改變。所以佛印稱他為『鐵喙』。最初在長沙的開福寺開法，十年之間，殿宇樓閣修建完成。不久就離開了那裡，飄然遊歷五臺山，遍覽聖蹟，然後南歸，隱居梁山。天下的僧人都更加推崇他。政和甲午年，衡陽的道士和百姓，迎接他住持花葯的天寧寺，勸請的人都是當時有名的公卿。他用教外別傳的宗旨教導上等根器的人，用漚和般若來教化道士和百姓。年紀越大越健康強壯，精進不懈怠。曾經在半夜禮佛，作息飲食，都不肯和大眾不同。叢林相信他的誠心，百姓被他的教化感化。宣和三年冬天，辭去職務，回到梁山隱居。第二年臘月，示現疾病而圓寂。他激勵大事，縱橫語言，有三部著作流傳於世，叫做《報慈》、《雁峰》和《游臺》。
涂毒策傳
智策，天臺陳氏的兒子，自號涂毒巖主。他非常聰明敏銳，風骨峻峭，有超凡脫俗的姿態。十六歲剃度出家，學習經律，對義理的理解非常透徹，遠遠超過同輩。十九歲到國清寺，拜見寂室光，豁然有所領悟。寂室認可了他，說：『那些在叢林中老了的人，也不能超過他。』育王無示，萬壽大圓，都是當時有名的大德，沒有不認可他的。大圓說：『策上人真可謂是不耕耘而秀，不扶持而直的人。』（智策）辭別大圓，大圓送他出門，拍著他的背說：『寶藏就在附近，這座城不是真實的。』智策點頭表示明白。前往豫章拜見典牛，路過云居山，風雪阻斷了道路，（智策）坐著閱讀了四十二天，中午時分，板聲鏗然響起，豁然大悟。典牛印證他說：『嶄然超出佛祖，他日成就家業，一麟足矣。』（典牛說）如果真凈禪師還在世，見到你也會當下拜服。典牛，機鋒辯論峻峭，沒有人能抵擋他的鋒芒。智策和他平心論述古今，如泉水涌出，如風勢迅猛，聽的人都為之驚歎。告別典牛，在淮西烏崖山下結庵隱居，以及
【English Translation】 English version: He inspired later learners for thirty years, without changing a single section. Therefore, Fo Yin called him 'Iron Beak'. He initially opened the Dharma at Kaifu Temple in Changsha. Within ten years, the halls and pavilions were completed. Soon after, he left there and traveled to Mount Wutai, visiting all the sacred sites. Then he returned south and lived in seclusion on Liang Mountain. The monks of the world increasingly revered him. In the Jiawu year of the Zhenghe era, the Taoists and people of Hengyang welcomed him to preside over Tianning Temple in Huayao. Those who invited him were all famous ministers and nobles of the time. The master taught those with superior roots with the principle of 'a separate transmission outside the teachings', and transformed Taoists and people with 'Ough and Prajna'. He grew stronger and healthier with age, and his diligence never waned. He would often worship the Buddha in the middle of the night, and his daily life and diet were no different from the masses. The Sangha believed in his sincerity, and the people were transformed by his teachings. In the winter of the third year of the Xuanhe era, he resigned from his position and returned to Liang Mountain to live in seclusion. In the twelfth month of the following year, he manifested illness and passed away. His inspiring deeds and eloquent words are recorded in three works that circulate in the world, called 'Bao Ci', 'Yan Feng', and 'You Tai'.
Biography of Tu Du Ce
Zhi Ce, the son of the Chen family of Tiantai, styled himself as the master of Tu Du Rock. He was extremely intelligent and sharp, with a lofty demeanor and a transcendent appearance. At the age of sixteen, he shaved his head and became a monk, studying the scriptures and precepts. His understanding of the principles was very thorough, far surpassing his peers. At the age of nineteen, he went to Guoqing Temple and visited Ji Shi Guang (Quiet Room Guang), and suddenly had an awakening. Ji Shi approved of him, saying, 'Those who are old in the Sangha cannot surpass him.' Wu Shi of Yuwang and Da Yuan of Wanshou were all famous virtuous monks of the time, and they all approved of him. Da Yuan said, 'The Venerable Ce can be said to be one who flourishes without cultivation and stands straight without support.' (Zhi Ce) bid farewell to Da Yuan, who saw him off at the door, patted him on the back and said, 'The treasure is nearby, this city is not real.' Zhi Ce nodded to indicate that he understood. He went to Yuzhang to visit Dian Niu (Model Ox), passing by Yunju Mountain. The wind and snow blocked the road. (Zhi Ce) sat and read for forty-two days. At noon, the sound of the board rang out, and he suddenly had a great enlightenment. Dian Niu confirmed him, saying, 'He has surpassed the Buddhas and Patriarchs. In the future, he will establish a family business, and one Lin (unicorn) is enough.' (Dian Niu said) If Zen Master Zhen Jing were still alive, he would bow down to you immediately upon seeing you. Dian Niu's (Model Ox) machine front debate was sharp, and no one could resist his edge. Zhi Ce discussed the past and present with him calmly, like a spring gushing out and like a wind blowing swiftly, causing those who heard it to be amazed. He bid farewell to Dian Niu and built a hermitage under the Wuya Mountain in Huaixi, and
大圓移大溈。請居第一座。嘗上方丈問訊。見大圓俯首不語。師問曰。何瞀悶乃爾。大圓曰。期子濟濟多眾。如雪峰溈山之流。而談天者。謂子無後。子意如何。師曰。參學唯恐無本。茍有本。對泥像說法。亦高出諸方。大圓嘆曰。吾子器識過人。玄酒太羹。非常流所能知味也。東歸。又分座於國清。此庵元方住護國。謂師曰。公來歸。三峰景元。即收卷波瀾矣。出世住黃巖普澤。為典牛燒香。歷應臺之太平。吉之祥苻。越之等慈。及大能仁。所至道價興行。旋自護國華藏。來住徑山。而師已老矣。力行祖道。眾至千餘。將化。召門人囑後事。仍曰。爾輩。盍以文祭我。師整襟危坐而聽。至尚饗為之盱衡一笑。越二日。泊然而逝。世壽七十六。坐六十夏。門人塔全身於東岡之麓。師性剛簡。居處語嘿肅如也。尤不喜泛交。善則慕之。否則雖親䁥。亦絕不與通。說法度人。光明俊偉。傾動一時。望師而歸者。雲涌濤奔。希獲一親謦欬。以為至幸。誠末世津樑。不可多得也。
佛照光禪師傳
德光。臨江彭氏子。彭氏故舊族。母袁。夢異僧入室。驚窹而娠。既生。其祖曰。吾家世積德。此子必光吾門。因是命名。九歲值寇擾。闢地于袁之木平寺。有妙應大師伯華善相曰。是子。伏犀貫頂。出家必作法門樑棟。
【現代漢語翻譯】 現代漢語譯本 大圓禪師將大溈禪師的位置讓給了佛照德光禪師。德光禪師於是就居於第一座。德光禪師曾經到方丈室拜訪大圓禪師，見到大圓禪師低著頭不說話。德光禪師問道：『您為何如此煩悶？』大圓禪師說：『我期望我的弟子們濟濟一堂，像雪峰義存（Xuefeng Yicun，唐代禪宗大師）和溈山靈佑（Weishan Lingyou，唐代禪宗大師）那樣的人物輩出。但是那些談論天命的人卻說我沒有後繼之人，您覺得如何？』德光禪師說：『參禪學習最怕沒有根本。如果有了根本，即使是對著泥像說法，也能高出于其他地方的禪師。』大圓禪師感嘆道：『我的弟子器識過人，玄酒太羹（Xuanjiu Taigeng，指清淡而有滋味的食物，比喻深奧的道理），不是一般人所能體會其中滋味的。』 德光禪師後來回到東邊，又在國清寺分座說法。當時此庵元方（Ci'an Yuanfang，禪師名）住在護國寺，對德光禪師說：『您一來，三峰景元（Sanfeng Jingyuan，禪師名）就要收斂他的波瀾了。』德光禪師後來出世，住在黃巖普澤寺，擔任典牛燒香的職務。他先後在應臺的太平寺、吉州的祥符寺、越州的等慈寺以及大能仁寺住持。所到之處，他的道行和聲望都日益興盛。後來又從護國華藏寺回到徑山寺居住。這時德光禪師已經年老了，但他仍然努力踐行祖師的教誨，門下聚集了千餘人。臨終前，他召集門人囑咐後事，並說：『你們何不用文章來祭奠我？』德光禪師整理好衣襟，端正地坐著聽著祭文，聽到『尚饗』（Shangxiang，祭祀用語，意為希望神靈享用祭品）時，他抬頭一笑。兩天後，安詳地去世了。世壽七十六歲，坐禪六十年。門人將他的全身舍利塔建在東岡的山腳下。德光禪師性格剛強簡樸，居住時言語舉止都很嚴肅。他尤其不喜歡泛泛之交，對於善良的人就仰慕，對於不好的人，即使是親近的人，也堅決不與交往。他說法度人，光明俊偉，傾動一時。仰慕他而歸附的人，像雲涌濤奔一樣，希望能夠得到他的一句教誨，就認為是最大的幸運。他真是末世的津樑，不可多得啊。 《佛照光禪師傳》 德光禪師，臨江彭氏之子。彭氏是當地的舊族。他的母親袁氏，夢見有奇異的僧人進入房間，驚醒后就懷孕了。出生后，他的祖父說：『我家世代積德，這個孩子必定能光耀門楣。』因此給他取名為德光。九歲時遇到戰亂，在袁州的木平寺避難。有妙應大師伯華（Miaoying Dashi Bohua，僧人名）善於相面，說：『這個孩子，伏犀貫頂（Fuxi Guanding，一種面相，指額頭中間有一條骨頭隆起，直達頭頂），出家后必定會成為佛門棟樑。』
【English Translation】 English version Great Master Dayuan yielded the seat of Great Master Dawei to Deguang. Therefore, Zen Master Deguang resided in the first seat. Zen Master Deguang once visited Great Master Dayuan in the abbot's room, and saw Great Master Dayuan bowing his head in silence. Zen Master Deguang asked: 'Why are you so depressed?' Great Master Dayuan said: 'I hope that my disciples will gather together in great numbers, like Xuefeng Yicun (雪峰義存, a Zen master of the Tang Dynasty) and Weishan Lingyou (溈山靈佑, a Zen master of the Tang Dynasty). But those who talk about destiny say that I have no successors. What do you think?' Zen Master Deguang said: 'In studying Zen, the most fearful thing is having no foundation. If one has a foundation, even speaking Dharma to a clay statue can surpass the Zen masters of other places.' Great Master Dayuan sighed and said: 'My disciple's capacity and understanding are extraordinary. Xuanjiu Taigeng (玄酒太羹, refers to light and flavorful food, a metaphor for profound principles) is not something that ordinary people can appreciate.' Later, Zen Master Deguang returned to the east and again shared the seat to preach at Guoqing Temple. At that time, Ciann Yuanfang (此庵元方, name of a Zen master) lived in Huguo Temple and said to Zen Master Deguang: 'With your arrival, Sanfeng Jingyuan (三峰景元, name of a Zen master) will have to restrain his waves.' Zen Master Deguang later entered the world and lived in Puzhe Temple in Huangyan, serving as the one in charge of tending the oxen and burning incense. He successively resided in Taiping Temple in Yingtai, Xiangfu Temple in Jizhou, Dengci Temple in Yuezhou, and Danengren Temple. Wherever he went, his practice and reputation flourished. Later, he returned from Huguo Huazang Temple to reside in Jingshan Temple. At this time, Zen Master Deguang was already old, but he still diligently practiced the teachings of the ancestors, and more than a thousand people gathered under his door. Before his death, he summoned his disciples to entrust them with his affairs, and said: 'Why don't you use writings to commemorate me?' Zen Master Deguang straightened his robes and sat upright, listening to the eulogy. When he heard 'Shangxiang' (尚饗, a term used in sacrifices, meaning 'may the spirits enjoy the offerings'), he looked up and smiled. Two days later, he passed away peacefully. He lived to the age of seventy-six, and practiced Zen for sixty years. His disciples built his complete body stupa at the foot of Donggang Mountain. Zen Master Deguang was of a stern and simple character, and his speech and demeanor were solemn when he resided. He especially disliked superficial relationships, admiring those who were virtuous, and resolutely refusing to associate with those who were not, even if they were close to him. His Dharma preaching and deliverance of people were radiant and outstanding, moving the times. Those who admired him and returned to him were like surging clouds and rushing waves, hoping to receive even a single word of his teaching, which they considered the greatest fortune. He was truly a ferry in the degenerate age, hard to come by. 《Biography of Zen Master Fozhao Guang》 Zen Master Deguang was the son of the Peng family of Linjiang. The Peng family was a local old family. His mother, Yuan, dreamed of a strange monk entering her room, and was startled awake and pregnant. After he was born, his grandfather said: 'Our family has accumulated virtue for generations, and this child will surely glorify our family.' Therefore, he was named Deguang. At the age of nine, he encountered war and took refuge in Muping Temple in Yuanzhou. Miaoying Dashi Bohua (妙應大師伯華, name of a monk), who was skilled in physiognomy, said: 'This child, Fuxi Guanding (伏犀貫頂, a type of facial feature, referring to a bone protruding from the middle of the forehead, reaching the top of the head), will surely become a pillar of the Buddhist community after he becomes a monk.'
俄失恃怙歸伯氏。年二十一。聞人誦金剛經。有省。自伯母曰。適聞誦經。身心歡喜。世間萬事。真如幻夢。兒愿出家。即散家貲與其族。詣光化院足庵老宿剃落。足庵攜之入閩。語師曰。是行。為子擇所依。東禪月庵果公。具衲僧眼。子依之。時復有吾足矣。見月庵。機語相契。是時老宿。多集閩中。如妙湛佛心圓覺。望重叢林。師無不參叩。遍歷五十餘員善知識。最後見大惠于育王。為舉竹篦話。師擬對。痛棒隨之。遂大悟。從前所得。為之冰釋。惠曰。爾這回始徹也。說偈以頂相付之。隨過蔣山。謁應庵。庵稱賞不已。謂人曰。光兄插翅虎。吾當避之。乾道丁亥。住臺之鴻福。徙光孝。臺守李侍郎浩。延之也。孝宗。雅聞師名。淳熙三年。被旨住靈隱。入對選德殿。問佛法大意曰。朕心佛心。是同是別。對曰。直下無第二人。曰。如是則佛即是心。心即是佛耶。對曰。成一切性即心。離一切相即佛。又問。釋迦雪山六年所成何事。對曰。將謂陛下忘卻。上悅。賜號佛照禪師。自是召見無虛歲。至留內觀堂。五宿而出。恩遇異常。紹熙改元。孝宗御重華宮。稱壽皇。而徑山命下。師力辭。壽皇曰。欲頻相見耳。何以辭為。慶元初。請老許歸育王。師之在內觀堂也。上時乘小輦過堂。至則促席而坐。或曳袂而行。歡
如平生。宣賜金玉器用繒彩。計緡三萬余。及王臣長者所施。悉以置育王贍眾之田。國史陸游。詳記其事。自創數椽。曰東庵。掩關自娛。以休世焉。以嘉泰癸亥三月。告眾曰吾世緣將盡。未幾問左右曰。今日月半耶。對曰然。即索紙作遺書。與平昔所厚者。集眾敘別。皆法門之旨要。無半語及他事。索浴更衣。大書云。八十三年。彌天罪過。末後慇勤。盡情說破。泊然而逝。弟子塔全身於庵后。僧臘六十。謚普慧宗覺大禪師。塔曰圓鑒。
明河曰。南渡后宗師。唯妙喜老子。得人為多。開堂說法。顯然為天人師者。不下數十人。然皆不數傳寂寂矣。能使道脈長永。枝葉繁茂。不忝師門傳受。唯師一人而已。古稱妙喜。能大圓悟之門。愚謂。妙喜之得師。猶圓悟之得妙喜。續燈舉妙喜之嗣。契悟廣大者。九人。師不與焉。已失其鑒。至謂弟子之超卓者。又蚤世不使久開法。俾法嗣廣佈。然則師豈非超卓。而夭者耶。噫。所謂瞋目而不見泰山也。
補續高僧傳卷第十 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十一
明吳門華山寺沙門 明河 撰
習禪篇
宋 薦福本禪師傳
悟本。江州人也。自江西雲門。參侍妙喜。至泉南小溪。于
【現代漢語翻譯】 現代漢語譯本： 如平生一樣，皇帝賞賜了金玉器物和絲綢綵緞，總價值超過三萬緡（古代的貨幣單位）。加上王公大臣和長者們捐贈的，全部用來購置育王寺贍養僧眾的田地。國史陸游詳細記錄了這件事。他自己建造了幾間簡陋的房屋，稱為『東庵』，閉門不出，以此來安度晚年。嘉泰癸亥年三月，他告訴眾人說：『我的塵世緣分將盡。』不久，他問身邊的人說：『今天是十五嗎？』回答說是。他立刻索要紙筆寫下遺書，與平時關係親密的人告別，所說的都是佛法的精要，沒有半句提及其他事情。他要求沐浴更衣，然後寫下：『八十三年，彌天罪過，末後慇勤，盡情說破。』寫完后安詳地去世了。弟子們將他的全身舍利塔建在庵后。僧臘六十年。謚號為普慧宗覺大禪師，塔名為圓鑒。 明河說：『南宋以後，宗師中只有妙喜老子（指大慧宗杲禪師）得到的人才最多。他開堂說法，顯然是天人導師的人，不下數十人。然而這些人都沒有傳幾代就寂寂無名了。能夠使道脈長久延續，枝葉繁茂，不辜負師門傳授的，只有本禪師一人而已。』古人稱讚妙喜禪師能夠大開圓悟之門，我認為，妙喜禪師得到本禪師，就像圓悟禪師得到妙喜禪師一樣。續燈錄中記載妙喜禪師的嗣法弟子，契悟廣大的人有九人，本禪師不在其中，這已經失去了鑑別能力。甚至說本禪師的弟子中有超卓的人，又早早去世，沒能讓他長久地開法，使得法嗣廣泛傳播。那麼本禪師難道不是超卓，而是夭折的人嗎？唉！這真是所謂的睜著眼睛卻看不見泰山啊。 補續高僧傳卷第十 卍新續藏第 77 冊 No. 1524 補續高僧傳 補續高僧傳卷第十一 明 吳門華山寺沙門 明河 撰 習禪篇 宋 薦福本禪師傳 悟本，江州人。從江西雲門寺，參拜侍奉妙喜禪師（大慧宗杲禪師），到達泉南小溪。
【English Translation】 English version: As in ordinary times, the emperor bestowed gold and jade utensils, as well as silk and colored fabrics, totaling over thirty thousand strings of cash (an ancient unit of currency). In addition to the donations from princes, ministers, and elders, all were used to purchase fields for Yuwang Temple to support the monastic community. The national historian Lu You recorded this event in detail. He himself built several simple houses, called 'East Hermitage,' and secluded himself to enjoy his remaining years. In the third month of the Guihai year of the Jiatai era, he told the assembly, 'My worldly connections are coming to an end.' Shortly after, he asked those around him, 'Is today the fifteenth?' They replied that it was. He immediately requested paper and brush to write a final letter, bidding farewell to those with whom he had been close, speaking only of the essentials of the Dharma, without mentioning anything else. He asked to bathe and change clothes, then wrote in large characters: 'Eighty-three years, sins reaching the heavens, final earnestness, spoken completely.' After writing, he passed away peacefully. His disciples built a stupa for his whole body behind the hermitage. He had been a monk for sixty years. His posthumous title was Great Dhyana Master Puhui Zongjue, and the stupa was named Yuanjian. Minghe said, 'After the Southern Song Dynasty, among the masters, only the old man Miaoxi (referring to Dahui Zonggao) obtained the most talented individuals. When he opened the Dharma hall and preached, there were no fewer than several dozen who were clearly teachers of gods and humans. However, none of these people transmitted the Dharma for more than a few generations before becoming obscure. Only Master Ben was able to make the lineage of the Way last long and have flourishing branches and leaves, not failing the transmission from the master's gate.' The ancients praised Dhyana Master Miaoxi for being able to greatly open the gate of complete enlightenment. I believe that Dhyana Master Miaoxi obtaining Master Ben is like Dhyana Master Yuanwu obtaining Dhyana Master Miaoxi. The Transmission of the Lamp records that among Dhyana Master Miaoxi's Dharma heirs, there were nine who had great and extensive enlightenment, but Master Ben was not among them, which has already lost its discernment. It was even said that among Master Ben's disciples, there were outstanding individuals who died early and were unable to open the Dharma for a long time, causing the Dharma lineage to spread widely. Then, is Master Ben not an outstanding person, but one who died young? Alas! This is truly what is called seeing Mount Tai with eyes wide open but not recognizing it. Supplement to the Biographies of Eminent Monks, Volume Ten 卍 New Supplement to the Buddhist Canon, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks Supplement to the Biographies of Eminent Monks, Volume Eleven Composed by Minghe, a Shramana of Huashan Temple in Wumen, Ming Dynasty Chapter on Practicing Dhyana Biography of Dhyana Master Jianfu Ben of the Song Dynasty Wuben was a native of Jiangzhou. From Yunmen Temple in Jiangxi, he attended and served Dhyana Master Miaoxi (Dahui Zonggao), arriving at Xiaoxi in Quannan.
時。英俊畢集。受印可者多矣。師私謂其棄己。欲發去。妙喜知而語之曰。汝但專意參究。如有所得。不待開口。吾已識也。既而有聞師入室者。故謂師曰。本侍者參禪。許多年逐日。只道得個不會。師詬之曰。這小鬼。你未生時。我已三度霍山廟裡。退牙了。好教你知。繇茲益銳志。提狗子無佛性話。一夕將三鼓。倚殿柱昏寐間。不覺無字出口吻間。忽爾頓悟。后三日。妙喜自郡城歸。師趨丈室。足才越閫。未及吐詞。妙喜曰。本鬍子。這回方是徹頭也。因過尋同參謙公于建陽庵中。謙舉保寧頌五通仙人因緣曰。無量劫來曾未悟。如何不動到其中。莫言佛法無多子。最苦瞿曇那一通。謙復曰。我愛他如何不動到其中。既是不動。如何則看他古人得了等閑拈出來。自然抓著人癢處。師曰。因甚卻道。最苦瞿曇那一通。謙曰。你未生時。吾已三度霍山廟裡。退牙了也。於是相顧大笑。其友朋琢磨之益。蓋如印圈契為之無差。至於會心囅然。可使後世想望風采。師住博山。規模立而法道弘。時雪堂行和尚。住薦福。有僧自福州來。雪堂問。沿路見好長老否。僧云。近過信州。博山住持本和尚。雖不曾拜識。好長老也。雪堂曰。安得知其為好。僧云。入寺路逕開闢。廊廡修整。殿堂香燈不絕。晨昏鐘鼓分明。二時粥飯精潔。
【現代漢語翻譯】 現代漢語譯本：當時，英俊之士聚集，得到印可的人很多。這位禪師私下認為妙喜禪師拋棄了自己，想要離開。妙喜禪師知道后對他說：『你只需專心參究，如果有所得，即使不開口，我也已經知道了。』不久，有人聽到這位禪師進入妙喜禪師的房間，故意對他說：『本侍者參禪多年，每天只說得一個「不會」。』妙喜禪師責罵他說：『這小鬼，你還沒出生的時候，我已經在霍山廟裡三次退牙了。』好讓你知道。因此，這位禪師更加銳意，提起『狗子無佛性』的話頭。一天晚上將近三更時分，他倚靠在殿柱上昏昏欲睡，不知不覺中『無』字從口中說出，忽然頓悟。三天後，妙喜禪師從郡城回來，這位禪師快步走向丈室，腳剛跨過門檻，還沒來得及說話，妙喜禪師就說：『本鬍子，這回才是徹底明白了。』 於是，這位禪師去建陽庵中拜訪同參謙公。謙公舉出保寧禪師頌五通仙人的因緣說：『無量劫來曾未悟，如何不動到其中。莫言佛法無多子，最苦瞿曇那一通。』謙公又說：『我喜歡他說的「如何不動到其中」，既然是不動，如何才能看到他古人得了，等閑拈出來，自然抓著人癢處。』這位禪師說：『為什麼卻說「最苦瞿曇那一通」？』謙公說：『你還沒出生的時候，我已經在霍山廟裡三次退牙了。』於是兩人相顧大笑。他們的友朋之間的琢磨和增益，就像印圈契合一樣沒有差別。至於會心一笑，可以使後世想望他們的風采。這位禪師住在博山，規模建立起來，佛法也得以弘揚。當時雪堂行和尚住在薦福寺，有僧人從福州來，雪堂問：『沿路見到好的長老嗎？』僧人說：『最近路過信州，博山住持本和尚，雖然不曾拜識，也是位好長老。』雪堂說：『你怎麼知道他是好的？』僧人說：『進入寺廟的路已經開闢，廊廡修整，殿堂香燈不絕，早晚鐘鼓分明，二時粥飯精潔。』
【English Translation】 English version: At that time, talented individuals gathered, and many received confirmation. The Zen master privately thought that Miaoxi (Miaoxi, name of a Zen master) had abandoned him and wanted to leave. Miaoxi, knowing this, said to him, 'You only need to concentrate on investigating. If you gain something, even without speaking, I will already know.' Soon after, someone heard this Zen master entering Miaoxi's room and deliberately said to him, 'Attendant Ben has been practicing Zen for many years, and every day he only says 'I don't know'.' Miaoxi scolded him, 'You little devil, before you were born, I had already shed my teeth three times in the Huoshan Temple (Huoshan Temple, a temple name).' So that you know. Therefore, this Zen master became more determined, raising the topic of 'Does a dog have Buddha-nature?'. One night, near the third watch, he leaned against a hall pillar, drowsy, and unknowingly the word 'no' came out of his mouth, and suddenly he had a sudden enlightenment. Three days later, Miaoxi returned from the city, and this Zen master hurried to the abbot's room. As soon as his foot crossed the threshold, before he could speak, Miaoxi said, 'Ben Huizi (Ben Huizi, a nickname), this time you have completely understood.' Then, this Zen master went to Jianyang Hermitage to visit his fellow practitioner Qian Gong. Qian Gong cited Baoning's (Baoning, name of a Zen master) verse on the Five-Communicating Immortal, saying, 'For countless eons, never enlightened, how can one not move within it? Don't say the Buddha-dharma has few offspring, the most bitter is that one passage of Gautama.' Qian Gong also said, 'I love what he said, 'how can one not move within it?' Since it is not moving, how can one see that the ancients have attained it, casually picking it up, naturally scratching people's itch.' This Zen master said, 'Why do you say 'the most bitter is that one passage of Gautama'?' Qian Gong said, 'Before you were born, I had already shed my teeth three times in the Huoshan Temple.' Then the two looked at each other and laughed. The polishing and enhancement among their friends were like the matching of seal rings, without any difference. As for the knowing smile, it can make later generations yearn for their demeanor. This Zen master lived in Boshan (Boshan, a place name), the scale was established, and the Buddha-dharma was able to be promoted. At that time, Zen Master Xuetang Xing (Xuetang Xing, name of a Zen master) lived in Jianfu Temple (Jianfu Temple, a temple name). A monk came from Fuzhou, and Xuetang asked, 'Did you see any good elders along the way?' The monk said, 'Recently passing through Xinzhou, the abbot of Boshan, Ben Heshang (Ben Heshang, a title), although I have never met him, is also a good elder.' Xuetang said, 'How do you know he is good?' The monk said, 'The road into the temple has been opened up, the corridors have been repaired, the halls have incense lamps constantly burning, the morning and evening bells and drums are distinct, and the two times of porridge and rice are refined and clean.'
僧行見人有禮。以此知其為好長老。雪堂笑曰。本固賢矣。然爾亦具眼。直以斯言。達于郡守吳公傅朋曰。遮僧持論。頗類范延齡薦張希顏事。而閣下之賢。不減張忠定公。老僧年邁。乞請本以代。庶為林下盛事。吳公大喜。師即日遷薦福。雪堂。嗣龍門遠公。師叔行也。
簡堂機傳
行機。號簡堂。臺州楊氏子。風姿挺特。才壓儒林。年二十五棄妻孥。學出世法。晚見此庵。密有契證。入番陽管山。單丁住十七年。嘗值隆冬。雨雪連作。饘粥不繼。師如不聞見。有頌云。地爐無火客囊空。雪似楊花落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。住山豈吾事耶。一日偶看斫樹倒地。忽大悟。平昔礙膺之物。泮然冰釋。未幾。有江州圓通之命。乃曰。吾道將行。即欣然曳杖而去。登座說法雲。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。緇白驚異。法席因茲大振。自圓通移國清。退居景星巖。與給事吳芾。為方外友。淳熙五年。自景星赴隱靜。吳。和淵明詩十三篇。送其行。深致戀戀之情。冀師早歸同逸老也。師清明夷坦。衲子稍有詿誤。蔽護保惜。以成其德。嘗言。人誰無過。在改之為美。住管山。日常下山。聞路傍哀泣聲。師惻然詢之。一家寒疾。僅亡
【現代漢語翻譯】 現代漢語譯本： 僧人行持，見到人就施以禮節，因此知道他是一位好的長老。雪堂禪師笑著說：『他本來就很賢能了，然而你也有眼力，直接用這些話，告訴郡守吳公傅朋說：這位僧人所持的論點，很像范延齡推薦張希顏的事情。而您的賢能，不亞於張忠定公。老僧年邁，請求讓本寺的僧人代替。這可以算是叢林中的一件盛事。』吳公聽后非常高興。於是，行持禪師當天就被推薦到薦福寺。雪堂禪師，是龍門遠公的嗣法弟子，也是行持禪師的師叔。 行機禪師，法號簡堂，是臺州楊氏之子。他風度翩翩，才華橫溢，壓倒了儒生。二十五歲時，他拋棄妻子兒女，學習出世之法。晚年拜見此庵禪師，暗中得到了印可。他進入番陽管山，獨自一人住了十七年。曾經遇到隆冬時節，雨雪連綿不斷，糧食也接濟不上。禪師卻好像沒有聽見看見一樣。他曾作偈說：『地爐沒有火，行囊空空如也，雪花像楊花一樣飄落，一年將盡。撿起斷麻來縫補破舊的衲衣，不知道自己身處寂寥之中。』他常常對人說：『我還沒有真正安定下來，住在山裡難道是我的事情嗎？』有一天，他偶然看到砍樹倒地，忽然大悟。平時阻礙心胸的東西，像冰一樣融化了。不久，有江州圓通寺的住持之命。於是他說：『我的道將要實行了。』就高興地拄著枴杖而去。登上法座說法道：『圓通寺不開生藥鋪，單單隻賣死貓頭。不知道哪個沒有思量，吃了之後全身冷汗直流。』僧俗都感到驚異，因此法席大為興盛。從圓通寺移居到國清寺，退居到景星巖。與給事吳芾，成為方外之友。淳熙五年，從景星巖前往隱靜寺。吳芾寫了淵明的詩十三篇，送他上路，深深表達了戀戀不捨之情，希望禪師早日歸來一同隱居。禪師清明坦蕩，衲子稍微有些過失，就掩蓋保護，珍惜愛惜，以成就他們的德行。他曾說：『人誰沒有過錯，改正了就是美好的。』住在管山時，每天下山，聽到路旁有哀哭的聲音。禪師很同情，就詢問原因。原來是一家寒病，幾乎死光了。
【English Translation】 English version: A monk, Xingchi, was always courteous to people, and thus it was known that he was a good elder. Xue Tang (Snow Hall) smiled and said, 'He is inherently virtuous, and you also have good eyes, directly telling Governor Wu Gong Fupeng that this monk's arguments are quite similar to Fan Yanling's recommendation of Zhang Xiyan. And your virtue is no less than Zhang Zhongding Gong. The old monk is old, and requests that a monk from this temple replace him. This can be considered a great event in the monastic community.' Governor Wu was very happy to hear this. Therefore, Zen Master Xingchi was recommended to Jianfu Temple that day. Zen Master Xuetang was a Dharma heir of Yuan Gong of Longmen, and also Zen Master Xingchi's uncle. Xingji, with the Dharma name Jiantang, was a son of the Yang family of Taizhou. He was elegant and talented, surpassing the Confucian scholars. At the age of twenty-five, he abandoned his wife and children to study the Dharma of transcending the world. In his later years, he met Zen Master Ci'an and secretly received his approval. He entered Guanshan in Fanyang and lived alone for seventeen years. Once, during the severe winter, it rained and snowed continuously, and food was scarce. The Zen master seemed not to hear or see it. He once wrote a verse: 'The stove has no fire, the bag is empty, the snow falls like willow catkins, and the year is coming to an end. Picking up broken hemp to mend the tattered kasaya, not knowing that I am in solitude.' He often said to people, 'I am not yet truly settled, is living in the mountains my business?' One day, he accidentally saw a tree being felled and falling to the ground, and suddenly he had a great enlightenment. The things that had been hindering his chest melted away like ice. Soon, he received the order to become the abbot of Yuantong Temple in Jiangzhou. So he said, 'My path is about to be practiced.' He happily went away with his staff. Ascending the Dharma seat, he said, 'Yuantong Temple does not open a pharmacy selling raw herbs, but only sells dead cat heads. I wonder who is without calculation, and after eating it, cold sweat flows all over the body.' Both monks and laypeople were amazed, and the Dharma assembly flourished greatly because of this. From Yuantong Temple, he moved to Guoqing Temple, and retired to Jingxing Rock. He became a friend outside the world with Wu Fu, a government official. In the fifth year of Chunxi, he went from Jingxing to Yinqing Temple. Wu wrote thirteen poems by Yuanming to send him on his way, deeply expressing his reluctance to part, hoping that the Zen master would return soon to live in seclusion together. The Zen master was clear and open-minded, and if the monks had any faults, he would cover them up, protect them, cherish them, and help them achieve their virtue. He once said, 'Who is without fault, and it is beautiful to correct them.' When he lived in Guanshan, he went down the mountain every day and heard the sound of weeping by the roadside. The Zen master was sympathetic and asked the reason. It turned out that a family was suffering from a cold disease and was almost dead.
兩口。貧無斂具。特就市貸棺葬之。鄉人感嘆不已。侍郎李椿年。謂士大夫曰。吾鄉機老。有道衲子也。加以慈惠及物。管山安能久處乎。平生以道自適。不急榮名。赴圓通請。隨身唯拄杖草履而已。見者。色莊意解。九江守林叔達。目之曰。此佛法中津樑也。其去就。真得前輩體格。故歿之日。雖走使致力。為之涕下。
或庵體傳
師體。號或庵。臺州羅氏子。初參此庵元布衲。于天臺護國。因舉龐馬選佛頌。至第三句。此庵喝之。師大悟。遂匿跡深山中。丞相錢象先。慕其為人。致以天封。勉令出世。師搖手曰。我不解懸羊頭賣狗肉也。即宵遁去。乾道初。瞎堂住國清。因見師圓通像贊。驚喜曰。不謂此庵有此兒。遍索之。得之江心於稠人中。請為第一座。及瞎堂遷虎丘。師訪焉。平江道俗。請住覺報。覺報舊名老壽庵。師曰。先師囑我。他日逢老壽止。今若合符契。遂欣然應命入院。小參曰。道常然而不渝。事有弊而必變。昔江西南嶽諸祖。各稽古為訓。考其當否。持以中道。務合人心。以悟為則。所以素風泠然。逮今未泯。若約衲僧門下。言前薦得。屈我宗風。句下分明。沉埋佛祖。然雖如是。行到水窮處。坐看云起時。繇是。緇素喜所未聞。歸者如市。淳熙六年。移焦山。將化示微恙。手書附
【現代漢語翻譯】 現代漢語譯本 兩口人。貧窮得沒有置辦棺材的錢，特別向市場借錢才得以安葬。鄉里人都非常感動。侍郎李椿年對士大夫們說：『我們鄉的機老，是有道的僧人啊，而且慈悲恩惠及於萬物。管山怎麼能長久留住他呢？』他平生以道為樂，不追求榮華名聲，應圓通寺的邀請，隨身只有拄杖和草鞋而已。見到他的人，都神色莊重，心領神會。九江太守林叔達評價他說：『這是佛法中的橋樑啊。』他的去留，真有前輩的風範。所以他去世的時候，即使是差役也盡力幫忙，為他流淚。
或庵體傳
體禪師，法號或庵，是臺州羅氏的兒子。最初參拜此庵元布禪師，在天臺護國寺，因為舉龐蘊的『馬選佛』偈，到第三句時，此庵禪師呵斥他，體禪師因此大悟。於是隱匿在深山中。丞相錢象先仰慕他的人品，用天封寺來邀請他，勉勵他出世弘法。體禪師搖手說：『我不懂得掛羊頭賣狗肉的把戲。』當晚就逃走了。乾道初年，瞎堂禪師住在國清寺，因為看到體禪師的圓通寺畫像贊，驚喜地說：『沒想到此庵禪師有這樣的弟子。』四處尋找他，在江心寺的人群中找到了他，請他擔任第一座。等到瞎堂禪師遷往虎丘寺，體禪師去拜訪他。平江的道士和百姓，請他住持覺報寺。覺報寺舊名老壽庵。體禪師說：『先師囑咐我，將來遇到老壽庵就停下來。現在看來非常符合，』於是高興地答應了，入院住持。在小參時說：『道是永恒不變的，事情卻有弊端而必須改變。過去江西南嶽的各位祖師，各自考察古代的典籍作為訓誡，考察它們的當否，堅持中道，務必符合人心，以開悟為準則。所以淳樸的風氣一直保持到現在還沒有消失。如果按照衲僧門下的規矩，在言語之前就推薦，就委屈了我的宗風，在語句之下才明白，就埋沒了佛祖。』然而即使是這樣，『行到水窮處，坐看云起時。』因此，僧人和百姓都喜歡他所未曾聽聞的，歸附他的人像趕集一樣。淳熙六年，移居焦山寺。將要圓寂時，略微示現病癥，親手寫下附言
【English Translation】 English version Two people. They were so poor that they didn't have the means to buy a coffin, so they borrowed money from the market to bury him. The villagers were very moved. Vice Minister Li Chunnian said to the scholar-officials, 'Our village's Ji Lao is an enlightened monk, and his compassion and kindness extend to all things. How can Guanshan keep him for long?' He lived a life of contentment in the Way, not seeking fame or fortune. He accepted the invitation of Yuantong Temple, carrying only a staff and straw sandals. Those who saw him were solemn and understood his intentions. Lin Shuda, the governor of Jiujiang, praised him, 'This is a bridge in the Buddha-dharma.' His departure and arrival truly embodied the style of his predecessors. Therefore, on the day of his death, even the messengers did their best to help and shed tears for him.
Biography of Hu'an Ti
Chan Master Ti, styled Hu'an, was the son of the Luo family of Taizhou. He initially studied with Chan Master Ci'an Yuanbu at Huguo Temple in Tiantai. When he recited the verse 'Ma Selects Buddha' by Pang Yun, Chan Master Ci'an rebuked him at the third line, and Chan Master Ti had a great awakening. Thereupon, he hid in the deep mountains. Prime Minister Qian Xiangxian admired his character and invited him to Tianfeng Temple, urging him to come forth and propagate the Dharma. Chan Master Ti shook his head and said, 'I don't understand the trick of hanging a sheep's head to sell dog meat.' That night, he fled. In the early years of the Qiandao era, Chan Master Xiatang resided at Guoqing Temple. When he saw the eulogy of Chan Master Ti's portrait at Yuantong Temple, he exclaimed in surprise, 'I didn't expect Ci'an to have such a disciple!' He searched for him everywhere and found him among the crowd at Jiangxin Temple, inviting him to be the first seat. When Chan Master Xiatang moved to Huqiu Temple, Chan Master Ti visited him. The Daoists and people of Pingjiang invited him to reside at Juebao Temple. Juebao Temple was formerly known as Laoshou Hermitage. Chan Master Ti said, 'My late teacher instructed me to stop at Laoshou Hermitage in the future. Now it seems to fit perfectly.' So he gladly accepted and entered the temple to preside over it. During the small assembly, he said, 'The Way is constant and unchanging, but things have flaws and must change. In the past, the various patriarchs of Jiangnan Nanyue each examined ancient texts as precepts, examining their correctness, adhering to the Middle Way, striving to accord with people's hearts, and taking enlightenment as the standard. Therefore, the simple customs have been maintained to this day and have not disappeared. If we follow the rules of the monks, recommending before words would wrong my sect, and understanding after words would bury the Buddhas.' However, even so, 'When you walk to the end of the water, sit and watch the clouds rise.' Therefore, monks and laypeople alike loved what they had never heard before, and those who returned to him were like a market. In the sixth year of the Chunxi era, he moved to Jiaoshan Temple. When he was about to pass away, he showed slight illness and wrote a postscript by hand.
硯一隻。別郡守侍郎曾。逮至中夜說偈。畢脫去。年七十二也。曾公以偈悼之曰。翩翩只履逐西風。一物渾無布袋中。留下陶泓將底用。老夫無筆制虛空。曾亦知言者矣。師荷法以身為教。不專于言。常曰。叢林保于衲子。衲子保于道德。又曰。得一身之榮。不如得一世之名。得一世之名。不如得一賢衲子。使後學有師。叢林有主。嗚呼。天下之至私者。無如此身。遠得一步身。近得一步道。故師二保三得之說。誠絕世名言。愿終身誦之。不敢忘也。
元枯木傳
祖元。七閩林氏子。初謁雪峰頂佛心才。皆已契機。后參妙喜于海上洋嶼庵。風骨清臞。危坐終日。妙喜目為元枯木。以剔燈有悟。妙喜贈之以偈。洋嶼發明大事者十三人。師其一也。居連江福嚴庵。食指猥眾。日不暇給。庵有伽藍。土偶甚伙。師揭偈于祠。曉之曰。小庵小舍小叢林。土地何須八九人。若解輪番來打供。免后碎作一堆塵。是夕。神致夢于山前檀越。愿如所戒。及出世雁山能仁。示徒偈曰。雁山枯木實頭禪。不在尖新句語邊。背手忽然摸得著。長鯨吞月浪滔天。瑩仲溫曰。師在當時朋伍中。最號癡鈍。及其遁跡。神亦遵從。以至應緣徒尤趨慕。蓋自般若殊勝中來。豈有他哉。
妙峰善禪師傳
妙峰善禪師。劉氏子。世
【現代漢語翻譯】 現代漢語譯本 硯臺一隻。別郡的守侍郎曾某，直到半夜還在說佛偈，說完就離開了，享年七十二歲。曾公作偈文悼念他說：『輕快地穿著一隻鞋追逐西風，身上什麼都沒有，空空的布袋里也是。留下這硯臺有什麼用呢？老夫沒有筆來描繪虛空。』曾公也算是懂得禪語的人了。禪師以身作則來傳揚佛法，不只專注于言語。常說：『叢林依靠僧人來守護，僧人依靠道德來守護。』又說：『得到一生的榮華，不如得到一世的名聲；得到一世的名聲，不如得到一位賢能的僧人，使後來的學人有老師，叢林有主人。』唉！天下最自私的莫過於這個身體，遠離一步身體，靠近一步道。所以禪師『二保三得』的說法，實在是絕世名言，我願意終身誦讀它，不敢忘記。
元枯木禪師傳
祖元禪師，是七閩（福建的古稱）林氏的兒子。最初拜訪雪峰頂的佛心才禪師，就已經心意相合。後來在海上洋嶼庵參拜妙喜禪師，風骨清瘦，危坐終日。妙喜禪師稱他為『元枯木』。因為剔燈時有所領悟，妙喜禪師贈送他偈語。在洋嶼庵開悟大事的有十三人，禪師是其中之一。住在連江福嚴庵，吃飯的人很多，每天忙不過來。庵里有伽藍神（寺廟的守護神），泥塑的偶像很多。禪師在祠堂里貼出偈語，告訴他們說：『小庵小舍小叢林，土地神何須八九人？如果懂得輪流來打齋供，免得以後被打碎成一堆塵土。』當天晚上，神託夢給山前的施主，願意按照禪師的告誡去做。等到出世在雁山能仁寺，給徒弟們開示的偈語說：『雁山枯木是真正的頭禪，不在於尖新華麗的語句，背手忽然摸到了，就像長鯨吞月，波浪滔天。』瑩仲溫說：『禪師在當時的同伴中，最被認為是癡鈍的，等到他隱遁之後，神也遵從他的話，以至於應緣的徒弟們特別敬慕他，大概是從般若（智慧）殊勝中來的，難道還有其他的嗎？』
妙峰善禪師傳
妙峰善禪師，是劉家的兒子，世代...
【English Translation】 English version A single inkstone. Once, Vice Minister Zeng, the governor of another prefecture, was still reciting verses late into the night. After finishing, he departed, at the age of seventy-two. Minister Zeng composed a verse to mourn him, saying: 'Lightly, with a single shoe, he chases the west wind, possessing nothing at all in his cloth bag. Leaving behind this pottery inkstone, what use is it? This old man has no brush to depict the void.' Zeng was indeed a man who understood the words of Zen. The master upheld the Dharma by teaching through his own conduct, not solely relying on words. He often said, 'The Sangha (community of monks) is protected by the monks, and the monks are protected by morality.' He also said, 'Obtaining a lifetime of glory is not as good as obtaining a generation's fame; obtaining a generation's fame is not as good as obtaining a virtuous monk, so that later students have a teacher and the Sangha has a leader.' Alas! The most selfish thing in the world is none other than this body. Step away from the body, and you step closer to the Way. Therefore, the master's saying of 'two protections and three gains' is truly a world-renowned saying. I vow to recite it throughout my life and dare not forget it.
Biography of Yuan Kumoku (Dry Wood) Zen Master
Zen Master Zu Yuan was the son of the Lin family of Qi Min (ancient name for Fujian). Initially, when he visited Zen Master Foxin Cai at the summit of Xuefeng (Snow Peak), their minds were already in accord. Later, he visited Zen Master Miaoxi at Yangyu Hermitage on the sea, his demeanor was clear and emaciated, sitting upright all day long. Zen Master Miaoxi called him 'Yuan Kumoku (Dry Wood Yuan)'. Because he had an enlightenment while trimming the lamp, Zen Master Miaoxi presented him with a verse. Among the thirteen people who awakened to the great matter at Yangyu Hermitage, the master was one of them. He resided at Fuyan Hermitage in Lianjiang, and the number of people eating was so great that he was busy all day long. In the hermitage was a Sangharama (monastery), with many clay idols. The master posted a verse in the shrine, telling them: 'Small hermitage, small dwelling, small Sangharama, why need eight or nine earth gods? If you understand how to take turns making offerings, you will avoid being smashed into a pile of dust later.' That night, the god conveyed a dream to the benefactor in front of the mountain, willing to follow the master's instructions. When he emerged into the world at Ninnaji (Capable Benevolence Temple) on Yanshan (Goose Mountain), the verse he showed to his disciples said: 'Yanshan Kumoku (Dry Wood Goose Mountain) is true head Zen, not in sharp and novel phrases. Suddenly touching it with your hands behind your back, it's like a whale swallowing the moon, with滔天waves.' Ying Zhongwen said: 'Among the master's companions at the time, he was considered the most foolish and dull. When he went into seclusion, even the gods followed his words, so that the disciples who came to him were especially admiring. It probably came from the supreme Prajna (wisdom), could there be anything else?'
Biography of Zen Master Miaofeng Shan
Zen Master Miaofeng Shan was the son of the Liu family, for generations...
居彭城。后徙吳興。年十三落髮。其師教以經論。一覽輒了大意。久而棄之。時佛照唱道鄮山。師往參焉。于風幡話下悟旨。佛照可以偈曰。今日與君通一線。斬釘截鐵起吾宗。自是辯慧泉涌。然不以是自足。入武康廬妙高峰。壁坐十年。身隱而名彰。學者尊之。曰妙峰禪師。出世于臺之慧因鴻福萬年諸剎。退居皋亭劉寺者。又十餘年。其徒推迫不已。復領明之瑞巖。蘇之萬壽。常之華藏。次至靈隱。靈隱。密邇于闕。輪蹄湊集。師掩戶若不聞。一無所將迎。公卿貴人。或見之。寒溫而已。會天童虛席。時鄭清之秉鈞軸。謂非師莫宜居。因勉師行。師答曰。老僧年耄矣。尚夜行不休乎。鄭公高之。師善於誘掖後進。未嘗厲聲色。然一經指授。無不心融神化。充然有得。相傳。師住靈隱時。夜坐方丈。為四鬼舁出入。此與洞山寶事相類。得道人。時或有是。不欲章異以惑修。故諱而不言。中峰所謂當時賴遇妙峰。若王老師。又作修行無力會也。將示寂。澡身趺坐。書偈云。來也如是。去也如是。來去一如。清風萬里。遂逝。
妙空智訥禪師傳
智訥。姓夏氏。秀之崇德人。母。夢一婦人著黃衣。置一兒盆中。舉而授之。因娠。生而穎秀。甫四歲。事其兄慈相上人道孜。十四得度。器質不凡。追營香火。練習
【現代漢語翻譯】 現代漢語譯本： 他住在彭城，後來遷居到吳興。十三歲時剃度出家，他的老師教他經論，他讀一遍就能理解大概意思，但時間久了就放棄了。當時佛照禪師在鄮山弘揚佛法，智訥禪師前去參拜。在關於風幡的對話中領悟了禪宗的宗旨。佛照禪師作偈說：『今天與你打通一線，斬釘截鐵地開創我的宗風。』從此，智訥禪師的辯才和智慧如泉水般涌出，但他並不以此為滿足，進入武康廬山的妙高峰，面壁靜坐十年。他隱居山林，但名聲卻日益顯赫，學人們尊敬他，稱他為妙峰禪師。他先後在臺州的慧因寺、鴻福寺、萬年寺等寺廟開壇講法，之後退隱到皋亭山的劉寺，又過了十餘年。他的弟子們不斷勸請，他才又先後主持了明州的瑞巖寺、蘇州的萬壽寺、常州的華藏寺，最後來到靈隱寺。靈隱寺靠近皇宮，車馬喧囂，智訥禪師閉門不出，好像什麼也沒聽見一樣，對任何來訪者都不接待。公卿貴人，有時見到他，也只是簡單地問候幾句。恰逢天童寺住持的位置空缺，當時鄭清之掌握朝政大權，認為只有智訥禪師才適合擔任，於是勸勉他前去。智訥禪師回答說：『老僧我已經年老體衰了，難道還要在黑夜裡不停地趕路嗎？』鄭清之非常敬佩他。智訥禪師善於引導後輩，從不厲聲呵斥，但只要經過他的指點，沒有不心領神會、得到啓發和進步的。相傳，智訥禪師住在靈隱寺時，夜晚坐在方丈室內，有四個鬼抬著他出入。這與洞山禪師的寶事相似，得道之人，有時會有這樣的事情發生，但不希望張揚怪異來迷惑修行者，所以隱瞞而不說。中峰禪師說：『當時幸虧遇到了妙峰禪師，如果是王老師，又會開一個修行無力的聚會了。』臨終前，他沐浴更衣，跏趺而坐，寫下偈語說：『來也如此，去也如此，來去一如，清風萬里。』說完就去世了。
妙空智訥禪師傳
智訥，姓夏，是秀州崇德縣人。他的母親夢見一位穿著黃衣的婦人，手裡捧著一個裝有嬰兒的盆子，舉起來遞給她，因此懷孕。智訥出生后，天資聰穎秀美。剛滿四歲，就跟隨他的哥哥慈相上人道孜修行。十四歲時剃度出家，他的資質非常不凡，努力經營香火，勤奮練習。
【English Translation】 English version: He resided in Pengcheng, later moving to Wuxing. At the age of thirteen, he had his head shaved and became a monk. His teacher instructed him in scriptures and treatises, which he grasped the general meaning of after reading once, but eventually abandoned them. At that time, Zen Master Fozhao was propagating the Dharma at Mount Mao. The master went to pay his respects and, during a conversation about wind and banners, understood the essence of Zen. Zen Master Fozhao composed a verse saying: 'Today I connect a line with you, decisively establishing my sect.' From then on, the master's eloquence and wisdom flowed like a spring, but he was not content with this. He entered Mount Miaogao in Wukanglu and sat facing a wall for ten years. He lived in seclusion, but his name became increasingly prominent. Scholars respected him, calling him Zen Master Miaofeng (Wonder Peak). He emerged to preach at various temples in Taizhou, including Huayin Temple, Hongfu Temple, and Wannian Temple. He then retired to Liu Temple in Gaoting Mountain for more than ten years. His disciples repeatedly urged him to take charge of Ruiyan Temple in Mingzhou, Wanshou Temple in Suzhou, and Huazang Temple in Changzhou, eventually arriving at Lingyin Temple. Lingyin Temple (Soul's Retreat) was close to the imperial palace, with carriages and horses gathering. The master closed his doors as if he heard nothing, receiving no visitors. Dukes, ministers, and nobles, when they occasionally saw him, would only exchange brief greetings. Coincidentally, the position of abbot at Tiantong Temple (Temple of the Heavenly Child) became vacant. At that time, Zheng Qingzhi held the reins of power and believed that no one was more suitable than the master to take the position, so he urged the master to go. The master replied, 'This old monk is already old and frail. Should I still travel tirelessly in the dark?' Zheng Qingzhi greatly admired him. The master was skilled at guiding younger generations, never raising his voice or showing anger. However, after his instruction, everyone would understand and be enlightened, gaining much. It is said that when the master lived at Lingyin Temple, he would sit in his abbot's room at night and be carried in and out by four ghosts. This is similar to the wondrous event of Zen Master Dongshan. Enlightened people sometimes experience such things, but they do not want to publicize the strange to confuse practitioners, so they conceal it. Zen Master Zhongfeng said, 'At that time, we were fortunate to meet Zen Master Miaofeng. If it had been Teacher Wang, he would have held another gathering about the inability to cultivate.' As he was about to pass away, he bathed, sat in the lotus position, and wrote a verse saying: 'Coming is like this, going is like this, coming and going are the same, a clear breeze for ten thousand miles.' Then he passed away.
Biography of Zen Master Miaokong Zhine (Wonder Empty Wisdom Dull)
Zhine, whose surname was Xia, was from Chongde County in Xiuzhou. His mother dreamed of a woman wearing yellow clothes, holding a basin with a baby in it, and handing it to her, and thus she became pregnant. Zhine was born intelligent and handsome. At just four years old, he followed his elder brother, the venerable Daoci of Cixiang, to practice. At fourteen, he was ordained as a monk. His talent was extraordinary, diligently managing incense and diligently practicing.
戒律。已如成人。久之悟。嘆曰。吾修無上道。而求之文句中。是刻舟也。即捨去。學禪于桐川之天寧。一日度澗。有文書出流水中。攬取視之。乃心經也。讀之。五蘊皆空。恍然若有契於心者。走姑蘇瑞光。見凈照信公。公一見喜曰。宿世沙門也。未幾。凈照徙住真州長蘆。會學去來。率數百人。師學成行尊。齒其高第。淮人敬愛之曰。有如訥公。而不坐道場。可乎。延住天寧禪寺。賜妙空大師。儀真當二江三吳舟車之會。檀施大集。鼎新一剎。幾至萬礎。建炎初。住靈隱。慈聖獻皇后。車駕臨幸。詔師升坐說法。賜號佛海。明年。金人陷錢塘。師被執。大酋解師縛。置一榻尊事之。比去。飭十騎送還。咸安王韓世忠。表請平江靈巖。為功德院薦先福。命師主之。已去復留。凡五更住持。前後二十餘年。最後被詔住徑山。紹興二十七年。師持缽詣秀州華亭。縣人朱飛卿者。聞師名。具蒲饌卜日。馳書以請。師以十一月二十六日。至其家。據坐說法。緇素咸會。有僧出膜拜。問生死根本。師酬對語未卒。舉拂扣床。一擊而逝。道俗奔赴。空巷相登。讚歎作禮。如佛滅度。其徒具舟載歸山中。則已有治命矣。七日而斂。舉體如生。葬于寺之白雲庵。壽八十。僧臘六十七。師儀狀奇龐。容止端默。雖行出世間法。而以營塔
【現代漢語翻譯】 現代漢語譯本： 持守戒律，如同成年人一般。很久之後才醒悟，嘆息道：『我修習無上道，卻在文字語句中尋求，這如同刻舟求劍啊。』於是捨棄文字，前往桐川天寧寺學習禪法。一天，他渡過溪澗時，有文書從流水中流出。他撈起來一看，原來是《心經》（Prajna Paramita Heart Sutra）。讀到『五蘊皆空』時，恍然大悟，心中似乎有所契合。於是前往姑蘇瑞光寺，拜見凈照信公。信公一見他就高興地說：『你前世就是沙門啊。』不久，凈照遷居到真州長蘆寺，聚集來學習的人，常常有數百人。他學有所成，行為端正，在僧眾中名列前茅。淮地的人敬愛他說：『像訥公這樣的人，不主持道場，可以嗎？』於是請他主持天寧禪寺，並賜予『妙空大師』的稱號。儀真（Yizhen）是當（地）二江（長江，淮河）三吳（吳郡，吳興，會稽）舟車交匯的地方，信徒的佈施大量聚集，重新修建寺廟，幾乎達到一萬個地基。建炎初年，他住持靈隱寺。慈聖獻皇后（Empress Cishengxian）親自駕臨，詔令他升座說法，賜號『佛海』。第二年，金人攻陷錢塘（Qiantang）。他被金人抓住，金人的首領解開他的束縛，安置在床榻上尊敬地對待他。等到他要離開時，派遣十名騎兵護送他回去。咸安王韓世忠（Han Shizhong）上表請求在平江靈巖寺（Lingyan Temple）設立功德院，為先人祈福，命令他主持。他離開后又被挽留，總共五次住持，前後二十多年。最後被詔令住持徑山寺（Jingshan Temple）。紹興二十七年，他拿著缽前往秀州華亭（Huating），當地人朱飛卿（Zhu Feiqing）聽聞他的名聲，準備了豐盛的齋飯，選擇吉日，寫信邀請他。他於十一月二十六日到達朱飛卿家，坐在座位上說法，僧俗都來參加。有一位僧人出來膜拜，詢問生死的根本。他回答的話還沒說完，舉起拂塵敲擊床，一擊而逝。道士和百姓奔走相告，空巷而出，讚歎作禮，如同佛陀涅槃。他的弟子用船載著他的遺體返回山中，發現已經準備好了安葬的事宜。七天後入殮，全身如同活著一般。安葬在寺廟的白雲庵（Baiyun Nunnery）。享年八十歲，僧臘六十七年。他的儀容奇特高大，容貌舉止端莊沉默。雖然修行出世間的佛法，卻以建造佛塔
【English Translation】 English version: He upheld the precepts, like an adult. After a long time, he awakened and sighed, 'I cultivate the unsurpassed path, yet seek it in words and sentences, which is like carving a boat to find a sword.' So he abandoned the texts and went to Tianning Temple in Tongchuan to study Chan (Zen). One day, as he crossed a stream, a document floated out of the water. He picked it up and saw that it was the Heart Sutra (Prajna Paramita Heart Sutra). When he read 'the five skandhas are empty,' he suddenly realized something, and it seemed to resonate in his heart. He then went to Ruiguang Temple in Gusu to see Jingzhao, who was delighted to see him and said, 'You were a Shramana (Buddhist monk) in a previous life.' Soon after, Jingzhao moved to Changlu Temple in Zhenzhou, where hundreds of people gathered to study. He became accomplished in his studies and upright in his conduct, ranking high among the monks. The people of Huai admired him and said, 'How can someone like Venerable Ne not preside over a monastery?' So they invited him to preside over Tianning Chan Temple and bestowed upon him the title 'Great Master Miaokong.' Yizhen was a place where boats and carriages from the two rivers (Yangtze and Huai) and the three Wu (Wu Commandery, Wuxing, Kuaiji) converged, and the offerings from devotees gathered in large quantities, rebuilding the temple almost to ten thousand foundations. In the early years of Jianyan, he resided at Lingyin Temple. Empress Cishengxian personally visited and ordered him to ascend the seat and preach the Dharma, bestowing upon him the title 'Buddha Sea.' The following year, the Jin people captured Qiantang. He was captured by the Jin, but the Jin leader untied him, placed him on a couch, and treated him with respect. When he was about to leave, he sent ten cavalrymen to escort him back. Prince Xian'an, Han Shizhong, submitted a memorial requesting the establishment of a merit hall at Lingyan Temple in Pingjiang to pray for the blessings of ancestors, and ordered him to preside over it. After he left, he was retained again, holding the position five times in total, for more than twenty years. Finally, he was ordered to preside over Jingshan Temple. In the twenty-seventh year of Shaoxing, he went to Huating in Xiuzhou with his alms bowl. A local man named Zhu Feiqing, hearing of his reputation, prepared a sumptuous vegetarian meal, chose an auspicious day, and sent a letter inviting him. He arrived at Zhu Feiqing's house on November 26th, sat on the seat and preached the Dharma, and both monks and laypeople attended. A monk came out to prostrate and asked about the root of birth and death. Before he could finish his reply, he raised his whisk and struck the bed, passing away with a single strike. Daoists and common people rushed to tell each other, emptying the streets, praising and paying respects, as if the Buddha had entered Nirvana. His disciples carried his body back to the mountain by boat and found that the arrangements for the funeral had already been made. He was placed in the coffin seven days later, his whole body as if alive. He was buried in Baiyun Nunnery of the temple. He lived to be eighty years old, with sixty-seven years as a monk. His appearance was unique and tall, his demeanor dignified and silent. Although he practiced the Dharma of transcending the world, he used it to build pagodas.
廟修齋供作佛事。金帛之施。歲一出之。橐中無[酉-二+干]蓄。在儀真時。州民王氏婦病沒。后配孟氏又病。一日其姑誦經佛室中。聞扣壁聲。問之。曰王氏也。我有遺橐簪珥之屬。盡歸孟氏。可斥賣一二。請天寧訥公說法。使我解脫。舍汝家而去。孟氏亦復無恙。家人即日馳告師。師至王氏。憑附一女子立師側。說法竟。歡踴躍跪謝。后數日。現夢曰。我已則受後身矣。而孟氏病良已徐。師書其事為記。在靈巖時。平江大姓胡氏。設大齋。耆宿皆會。前一夕。夢人告曰。詰朝。有騎赤馬衣黃褐而至者。辟支佛也。黎明物色求之。而師裘馬如夢。胡氏舉室迎拜。一坐盡驚。靈巖寺。據絕頂。而井飲不給。蓋數百年矣。師擇地庀工。伐石鑿井。出泉清甘。人不病汲。今號佛海泉云。儀真天寧僧伽一塔。高數百尺。並大輪藏壯麗。甲于淮海。皆師所為。孫尚書覿。過而嘆曰。公材智不下澄。觀時方多故。而隱於浮屠中。可惜也。其後五住靈巖。筑一室于方丈西偏。孫登訪。題曰五至。留詩而別。暨師沒。復銘其塔。致哀慕焉。
道謙傳
道謙。建州游氏子。家世業儒。幼聰慧。讀書輒成誦。早失恃怙。嘆曰。為人子者。不及甘旨之養。當從浮屠氏。學出世法。以報罔極。遂落髮謁佛果。無所省發。后隨妙
【現代漢語翻譯】 現代漢語譯本 廟裡修繕齋堂，舉辦佛事，金錢布帛的施捨，每年都要花費一筆。道謙禪師的行囊里沒有積蓄。在儀真的時候，州民王氏的妻子病逝，後來孟氏嫁給了王氏，也生了病。一天，孟氏的婆婆在佛堂誦經，聽到敲墻的聲音，問是誰，回答說是王氏。王氏說：『我留有遺物，如髮簪耳環之類，都歸孟氏所有。可以變賣一兩件，請天寧寺的訥公（指僧人，此處指訥禪師）來說法，使我得以解脫，離開你家。』孟氏的病也因此痊癒。家人立刻飛奔去告訴道謙禪師。禪師來到王氏家，王氏附在一個女子身上，站在禪師旁邊。說法完畢，她歡欣鼓舞地跪謝。幾天後，她託夢說：『我已經託生轉世了。』而孟氏的病也漸漸好了。禪師將這件事記錄下來。在靈巖寺的時候，平江的大戶胡氏，設盛大的齋宴，年長的有聲望的人都參加了。前一天晚上，胡氏夢見有人告訴他：『明天早上，會有騎著紅馬，穿著黃色褐色衣服的人到來，那是辟支佛（Pratyekabuddha，獨覺佛）。』黎明時分，尋找這樣的人，發現道謙禪師的穿著打扮和夢中描述的一樣。胡氏全家迎接跪拜，在座的人都感到驚訝。靈巖寺地處絕頂，但是井水供應不足，這種情況已經持續數百年了。道謙禪師選擇地點，安排施工，開鑿石井，涌出的泉水清澈甘甜，人們不再為取水而犯愁。現在被稱為佛海泉。儀真天寧寺的僧伽塔（Samgharama Stupa，僧伽藍的佛塔），高數百尺，還有壯麗的大輪藏（轉經輪），在淮海一帶最為壯觀，都是道謙禪師所為。孫尚書孫覿（人名）路過，感嘆道：『道謙禪師的才能智慧不亞於澄觀（人名），可惜現在時局動盪，他卻隱居在佛寺中。』之後，道謙禪師住在靈巖寺，在方丈室西邊建造了一間禪房。孫登（人名）來拜訪，題名為『五至』，留下詩作后離別。道謙禪師圓寂后，孫登又為他的塔撰寫銘文，表達哀思。 道謙禪師，是建州游氏的兒子，家世代以儒學為業。他從小就聰明好學，讀書很快就能背誦。早年喪失父母，感嘆道：『作為兒子，不能奉養父母，應該跟隨佛陀，學習出世之法，以報答父母的恩情。』於是剃度出家，拜見佛果禪師，但沒有開悟。後來跟隨妙
【English Translation】 English version He repaired the refectory and held Buddhist ceremonies, spending a sum of money on gold and silk offerings each year. Daoqian (name of the monk) had no savings in his bag. When he was in Yizhen, the wife of a local man named Wang died of illness. Later, a woman named Meng married Wang and also fell ill. One day, Meng's mother-in-law was chanting scriptures in the Buddhist hall when she heard a knocking sound on the wall. She asked who it was, and the voice replied that it was Wang's wife. Wang's wife said, 'I have left behind belongings such as hairpins and earrings, all of which should go to Meng. You can sell one or two of them and invite Abbot Ne (referring to the monk, here referring to Chan Master Ne) of Tianning Temple to give a Dharma talk so that I can be liberated and leave your family.' Meng's illness then subsided. The family immediately rushed to inform Chan Master Daoqian. When the Chan Master arrived at Wang's house, Wang's spirit possessed a young woman and stood beside the Chan Master. After the Dharma talk, she joyfully knelt down to thank him. Several days later, she appeared in a dream and said, 'I have already been reborn.' And Meng's illness gradually improved. The Chan Master recorded this event. When he was at Lingyan Temple, a wealthy family named Hu in Pingjiang held a grand vegetarian feast, and many respected elders attended. The night before, Hu dreamed that someone told him, 'Tomorrow morning, someone riding a red horse and wearing yellow-brown clothes will arrive; that is a Pratyekabuddha (獨覺佛, Solitary Buddha).' At dawn, they searched for such a person and found that Chan Master Daoqian's attire and horse matched the description in the dream. The Hu family welcomed him with bows, and everyone present was amazed. Lingyan Temple was located on a high peak, but the well water supply was insufficient, a situation that had persisted for hundreds of years. Chan Master Daoqian selected a site, arranged for construction, and dug a stone well. The spring water that emerged was clear and sweet, and people no longer suffered from fetching water. It is now called the Buddha Sea Spring. The Samgharama Stupa (僧伽塔, Buddhist pagoda in a monastery) at Tianning Temple in Yizhen, which is hundreds of feet tall, and the magnificent revolving sutra cabinet (大輪藏, revolving scripture repository), which is the most spectacular in the Huaihai region, were all built by Chan Master Daoqian. The Minister Sun Di (孫覿, name of a person) passed by and sighed, 'Chan Master Daoqian's talent and wisdom are no less than that of Chengguan (澄觀, name of a person). It is a pity that he is living in a Buddhist temple during these turbulent times.' Later, Chan Master Daoqian resided at Lingyan Temple and built a meditation room to the west of the abbot's chamber. Sun Deng (孫登, name of a person) visited and inscribed the name 'Five Visits,' leaving behind a poem before departing. After Chan Master Daoqian passed away, Sun Deng wrote an inscription for his pagoda, expressing his sorrow and admiration. Daoqian was the son of the You family in Jianzhou, whose family had been engaged in Confucian studies for generations. He was intelligent and studious from a young age, and he could recite books quickly. He lost his parents early in life and lamented, 'As a son, I cannot provide for my parents. I should follow the Buddha and learn the Dharma to repay their kindness.' So he shaved his head and became a monk, visiting Chan Master Foguo, but he did not attain enlightenment. Later, he followed Miao
喜庵。居泉南。及喜領徑山。師亦侍行。未幾。令師往長沙。通紫巖居士張公書。師自以參禪二十年。無入頭處。更作此行。決定荒廢。意欲無行。友人宗元者。叱曰。不可在路便參禪。不得也去。吾與汝俱往。師不得已而行。在路泣語元曰。我一生參禪。殊無得力處。今又途路奔波。如何得相應去。元告之曰。你但將諸方參得底悟得底。圓悟妙喜。為你說得底。都不要理會。途中可替事。我盡替你。只有五件事。替你不得。你須自家支當。師曰。五件者何事。愿聞其要。元曰。著衣吃飯。屙屎放尿。駝個死屍路上行。師于言下領旨。不覺手舞足蹈。元曰。你此回方可通書。宜前進。吾先歸矣。師見張公。張公喜甚。書自信二字為贈。師笑而受之。回徑山。妙喜見而喜曰。建州子。你這回別也。后還里住開善。聲光大震。將化。侍者請偈。師笑曰。萬法本空。三界非有。死生於何處安著。忍為駭俗態乎。師行峻而氣和。接物優容。不言自化。亦宗門之傑出者也。
宗元。亦建州人。依妙喜最久。分坐說法。張公帥三山。虛數院迎之。不就。歸里結茆。號眾妙園。垂語云。這一些子。恰如撞著殺人漢相似。你若不殺了他。他便殺了你。未詳所終。
良書記．元庵禪師傳
處良書記。字遂翁。會稽山陰
【現代漢語翻譯】 現代漢語譯本 喜庵（人名）。住在泉南。等到喜領徑山（地名），這位禪師也跟隨著前往。沒過多久，喜庵讓這位禪師前往長沙，遞送給紫巖居士張公的書信。這位禪師自己認為參禪二十年，沒有入門的地方。這次出行，更加覺得是荒廢時間。想要不去。友人宗元呵斥他說：『不能在路上參禪。不能不去。我和你一起去。』這位禪師不得已而行。在路上哭著對宗元說：『我一生參禪，特別沒有得力的地方。現在又要長途奔波，如何能夠相應呢？』宗元告訴他說：『你只要將各處參禪所得、領悟所得，圓悟妙喜（人名）為你所說的，都不要理會。途中可以替代的事情，我都替你。只有五件事，我無法替你，你必須自己承擔。』禪師說：『五件事是什麼？希望聽到其中的要點。』宗元說：『穿衣吃飯，拉屎撒尿，揹著死屍在路上行走。』這位禪師在宗元的話下領悟了旨意，不知不覺手舞足蹈。宗元說：『你這次才可以送信了。應該前進。我先回去了。』禪師見到張公。張公非常高興。用『自信』二字作為贈禮。禪師笑著接受了。回到徑山，妙喜見到后高興地說：『建州（地名）人，你這次不一樣了。』後來回到家鄉住在開善（地名），聲名大振。將要圓寂時，侍者請求遺偈。禪師笑著說：『萬法本空，三界非有。死生在哪裡安放呢？難道要做出驚世駭俗的樣子嗎？』禪師行為嚴峻而心氣平和，待人接物寬容，不用言語自然感化他人。也是宗門中的傑出人物。
宗元。也是建州人。依止妙喜最久。分座說法。張公統帥三山（地名），用空置的院落迎接他，宗元沒有接受。回到家鄉結廬而居，號為眾妙園。留下話語說：『這一些子，恰如撞見殺人漢相似。你若不殺了他，他便殺了你。』沒有詳細說明最終的結局。
良書記．元庵禪師傳
處良書記。字遂翁。會稽山陰（地名）人。
【English Translation】 English version Xi'an (person's name) lived in Quannan. When Xi led Jing Shan (place name), this Chan master also followed. Before long, Xi'an asked this Chan master to go to Changsha to deliver a letter to Zhang Gong, a lay Buddhist of Ziyan. This Chan master himself thought that he had been practicing Chan for twenty years without any entry point. This trip made him feel even more that he was wasting time. He wanted not to go. His friend Zongyuan scolded him and said, 'You can't practice Chan on the road. You must go. I will go with you.' The Chan master had no choice but to go. On the road, he cried and said to Zongyuan, 'I have been practicing Chan all my life, and I have not been able to gain any strength. Now I have to travel long distances, how can I correspond to it?' Zongyuan told him, 'You only need to take what you have gained and realized from practicing Chan in various places, and what Yuanwu Miaoxi (person's name) has said to you, and ignore them all. I will replace you with anything that can be replaced on the way. There are only five things that I cannot replace for you, and you must bear them yourself.' The Chan master said, 'What are the five things? I hope to hear the key points.' Zongyuan said, 'Wearing clothes and eating, shitting and pissing, carrying a dead body on the road.' This Chan master understood the meaning of Zongyuan's words and danced with joy unconsciously. Zongyuan said, 'You can send the letter this time. You should go forward. I will go back first.' The Chan master met Zhang Gong. Zhang Gong was very happy. He gave the word 'self-confidence' as a gift. The Chan master accepted it with a smile. When he returned to Jing Shan, Miaoxi was happy to see him and said, 'People of Jianzhou (place name), you are different this time.' Later, he returned to his hometown and lived in Kaisan (place name), and his reputation was greatly enhanced. When he was about to pass away, the attendant asked for a death verse. The Chan master smiled and said, 'All dharmas are empty, and the three realms are non-existent. Where should life and death be placed? Do you want to make a shocking appearance?' The Chan master's behavior was strict and his mind was peaceful. He was tolerant in dealing with people and things, and he naturally influenced others without words. He is also an outstanding figure in the Zen sect.
Zongyuan was also from Jianzhou. He followed Miaoxi for the longest time. He shared the seat to preach the Dharma. Zhang Gong led the Three Mountains (place name) and welcomed him with vacant courtyards, but Zongyuan did not accept it. He returned to his hometown and built a hut to live in, named Zhongmiaoyuan. He left a message saying, 'This little bit is like encountering a murderer. If you don't kill him, he will kill you.' The final outcome was not explained in detail.
Liang Shuji. Biography of Zen Master Yuan'an
Chu Liang Shuji. Zi Suiweng. A native of Kuaiji Shanyin (place name).
劉氏子。九歲以童子得度。十三歲游諸方。僅勝衣笠。路人為之驚歎。初為妙喜侍者。又從卍庵顏公為書記。英邁玉立。游二師間。皆受記莂。餘事能文詞。善筆札。諸方翕稱良書記。然亦以議論皦核不少假借。不為諸方所容顧。獨陸陸眾中。嘗居秀州法喜院。舉香為卍庵嗣。蕭然數僧。食財半菽。再歲。退廬會稽海上。適太常尤公。守臨海。起師領紫櫜。復以縣大夫不樂棄去。久之。領崑山薦嚴資福寺。遂以疾逝。淳熙十四年六月戊寅也。遺言藏骨廬山智林寺。寺。卍庵與師。所同建也。
元庵。真慈者。潼州李氏子。初依成都正法出家。具戒。嗣游講肆聽圓覺。至四大各離。今者妄身當在何處。畢竟無體。實同幻化。因而有省。作頌曰。一顆明珠。在我這裡。撥著動著。放光動地。歸以呈其師。其師詰之。師曰。雖百千萬億公案。不出此頌也。其師以為不遜。乃叱去。因南遊。至廬山圓通。時卍庵為西堂。為眾入室。舉僧問雲門。撥塵見佛時如何。門云。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯。桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。珊瑚枝上清風起
【現代漢語翻譯】 現代漢語譯本：劉氏之子，九歲時以童子的身份出家得度。十三歲時遊歷各地，穿著簡樸的僧衣，路人為之驚歎。起初擔任妙喜禪師的侍者，後來跟隨卍庵顏公擔任書記。他英俊瀟灑，在兩位禪師之間遊學，都得到了他們的認可。他還擅長文章辭賦，精通書法，各地都稱讚他是優秀的書記。然而，他也因為議論精闢，不肯遷就，不被各地寺院所容納。只有在人多的地方，他才稍微安定下來。曾經居住在秀州法喜院，被卍庵禪師舉薦為繼承人。生活清貧，只有幾個僧人，食物也很簡單。兩年後，他退隱到會稽的海邊。恰逢太常尤公擔任臨海的太守，請他主持紫櫜寺。後來因為不喜歡縣大夫的職位而離去。過了很久，他主持崑山薦嚴資福寺，最終因病去世，時間是淳熙十四年六月初五。遺言將骨灰安葬在廬山智林寺。這座寺廟是卍庵禪師和他共同建造的。
元庵真慈禪師，是潼州李氏之子。起初在成都正法寺出家，受具足戒。後來遊歷各地講堂，聽講《圓覺經》。當聽到『四大各離』時，他思考『如今這個虛妄的身體應當在哪裡？』最終領悟到身體沒有實體，如同幻化。因此作頌說：『一顆明珠，在我這裡，撥弄它，放出光芒，震動大地。』他將頌呈給他的師父，師父詰問他，他說：『即使是千百萬億個公案，也超不出這首頌。』他的師父認為他不遜，於是呵斥他離開。因此他南遊，到達廬山圓通寺。當時卍庵禪師擔任西堂，為大眾開示。舉了僧人問雲門禪師的話：『撥開塵土見到佛時如何？』雲門禪師回答：『佛也是塵土。』元庵禪師隨即大喝一聲，用手指著胸口說：『佛也是塵土。』又作頌說：『撥開塵土見到佛，佛也是塵土。問了答了，直接翻身。勸君更盡一杯酒，西出陽關無故人。』又作頌讚嘆塵塵三昧說：『缽里的飯，桶裡的水，別在崑崙山尋找寶物，它就在潭底。一塵塵上走過須彌山，明眼的波斯人笑著彈指。笑著彈指，珊瑚枝上清風起。』
【English Translation】 English version: Liu's son, at the age of nine, became a monk as a child. At the age of thirteen, he traveled to various places, wearing only simple monastic robes, which amazed passersby. Initially, he served as an attendant to Miaoxi (a Chan master), and later followed Wan'an Yan Gong (a Chan master) as a secretary. He was handsome and upright, studying between the two masters, and both acknowledged his abilities. He was also skilled in writing and calligraphy, and was praised everywhere as an excellent secretary. However, he was also not tolerated by various monasteries because of his sharp arguments and unwillingness to compromise. Only in crowded places did he settle down slightly. He once resided in Xiuzhou Faxi Temple and was recommended by Wan'an (a Chan master) as his successor. His life was simple, with only a few monks, and the food was very basic. Two years later, he retired to the seaside of Kuaiji. Coincidentally, Taichang You Gong (a government official) was serving as the prefect of Linhai, and invited him to preside over Zi'gao Temple. Later, he left because he disliked the position of county magistrate. After a long time, he presided over Kunshan Jianyan Zifu Temple, and eventually died of illness on the fifth day of the sixth month of Chunxi fourteen (year). His last words were to bury his ashes in Zhilin Temple on Mount Lu. This temple was co-founded by Wan'an (a Chan master) and him.
Yuan'an Zhenci (a Chan master), was the son of the Li family of Tongzhou. Initially, he became a monk at Zhengfa Temple in Chengdu and received the full precepts. Later, he traveled to various lecture halls to listen to the Yuanjue Sutra (Sutra of Perfect Enlightenment). When he heard 'the four great elements separate', he pondered 'Where should this illusory body be now?' He finally realized that the body has no substance, like an illusion. Therefore, he composed a verse saying: 'A bright pearl, is here with me, touch it, it emits light, shaking the earth.' He presented the verse to his master, who questioned him, and he said: 'Even hundreds of millions of cases cannot surpass this verse.' His master considered him disrespectful, so he scolded him and told him to leave. Therefore, he traveled south and arrived at Yuantong Temple on Mount Lu. At that time, Wan'an (a Chan master) was serving as the west hall, giving instructions to the public. He cited the words of a monk who asked Zen Master Yunmen: 'What is it like when you brush away the dust and see the Buddha?' Zen Master Yunmen replied: 'The Buddha is also dust.' Zen Master Yuan'an immediately shouted and pointed to his chest, saying: 'The Buddha is also dust.' He also composed a verse saying: 'Brush away the dust and see the Buddha, the Buddha is also dust. Asked and answered, directly turn around. I advise you to drink another cup of wine, there are no old friends west of Yangguan.' He also composed a verse praising the dust-dust samadhi (concentration) saying: 'Rice in the bowl, water in the bucket, don't look for treasures in Kunlun Mountain, it's at the bottom of the pool. Sumeru Mountain walks on every speck of dust, the clear-eyed Persian laughs and snaps his fingers. Laughing and snapping his fingers, a clear breeze rises on the coral branch.'
。卍庵深肯之。
了一傳
了一。號照堂。奉化徐氏子。方童幼時。遇群兒嬉戲。隅坐傍不語。聞梵唄則躍起。喜動顏色。其父曰。兒如此。當令事佛。年十四。祝髮大云寺。十六受經數萬言。習窮晝夜不息已。乃嘆曰。如來最上乘。無挾而徑造者也。事糟粕何庸。即入京。從相國寺妙湛慧公。游數年。盡其學為高弟。復下汴。絕淮。經吳中浮浙。上天臺。入雪峰。遍見諸耆宿。表裡洞然。中無疑者。會妙湛來蒞黃檗。師自雪峰至。學成行尊。眾推為上首。師姿相奇龐。寡言笑。危坐一榻。淵然如古井冰。有來叩者。雲涌泉落。愈出而愈無窮。性介特。務自闊遠。不交人事。將詣雪峰。朝議大夫曾恬。與師厚善。屬師致書。抵福帥大資張公守。師意其為己。納笥中弗出。久之。石泉虛席。公曰。黃檗上首故自強。即日移書。遣騎迎師。師謝不願。使者至五反而後受。他日公過師。師出恬書。且致不即發之意。公喜曰。韞櫝之珍。深藏而不市。吾與師。賓主無愧矣。居三歲。改蒞聖泉。會左丞葉夢得來守福。曰。黃檗古道場。今世名緇。孰逾一公者。飭使者具書幣以迎師。至闔境。緇素奔走出迎。歡呼踴躍。聲振山谷。蓋師自石泉出世。更三大剎。積十五年。演唱真乘。啟悟後學。人人向道。以師為歸。已
【現代漢語翻譯】 卍庵深肯之 (Wan'an Shenken認可了他)。
了一傳
了一 (Liao Yi)，號照堂 (Zhaotang)，是奉化徐氏之子。當他還年幼的時候，遇到一群孩子在玩耍，他獨自坐在旁邊不說話。聽到梵唄之聲，便會跳起來，臉上充滿喜悅。他的父親說：『這孩子這樣，應該讓他去侍奉佛。』十四歲時，他在大云寺剃度出家。十六歲時，誦讀了幾萬字的經文，日夜不停地學習，然後嘆息道：『如來最上乘 (Tathagata's supreme vehicle)，是沒有憑藉而可以直接到達的。學習那些糟粕有什麼用呢？』於是他前往京城，跟隨相國寺的妙湛慧公 (Miaozhan Huigong)學習了幾年，學盡了他的學問，成為高足弟子。之後他南下汴梁，渡過淮河，經過吳中，漂浮在浙江上，登上天臺山，進入雪峰寺，遍訪各位耆宿，對佛法內外都瞭然於心，心中沒有疑惑。恰逢妙湛 (Miaozhan)來到黃檗寺主持，了一 (Liao Yi)從雪峰寺趕來。因為學問精深，德行高尚，被眾人推舉為上首。了一 (Liao Yi)的容貌奇特，很少說話和笑容，端坐在禪榻上，深沉得像古井中的冰。有人來請教，他的回答像泉水涌出，越流越多，無窮無盡。他性格耿直，致力於遠離世俗，不與人交往。他將要前往雪峰寺時，朝議大夫曾恬 (Zeng Tian)與他關係很好，委託他帶一封信。到達福州后交給福帥大資張公守 (Zhang Gongshou)。了一 (Liao Yi)以為這封信是給自己的，就把它放在箱子里沒有拿出來。過了很久，石泉寺住持的位置空缺，張公守 (Zhang Gongshou)說：『黃檗寺的上首一定很強。』當天就寫了信，派騎兵去迎接了一 (Liao Yi)。了一 (Liao Yi)謝絕不願前往，使者去了五次才接受。後來，張公守 (Zhang Gongshou)拜訪了一 (Liao Yi)，了一 (Liao Yi)拿出曾恬 (Zeng Tian)的信，並說明了沒有立即發出的原因。張公守 (Zhang Gongshou)高興地說：『像你這樣把珍寶藏在箱子里，深深地隱藏起來而不出售，我和你，作為賓主都無愧於心啊。』他在那裡住了三年，後來改去聖泉寺主持。恰逢左丞葉夢得 (Ye Mengde)來福州做太守，他說：『黃檗寺是古老的道場，當今世上著名的僧人，有誰能超過了一 (Liao Yi)公呢？』於是命令使者準備好書信和禮物去迎接了一 (Liao Yi)。到達整個福州境內時，僧人和俗人都奔跑出來迎接，歡呼雀躍，聲音震動山谷。了一 (Liao Yi)自從離開石泉寺出世，經歷了三大寺廟，積累了十五年，宣揚真正的佛法，啓發後來的學人，人人都向往佛道，把了一 (Liao Yi)作為歸宿。
【English Translation】 Wan'an Shenken approved of him.
Biography of Liao Yi
Liao Yi, also known as Zhaotang, was the son of the Xu family of Fenghua. When he was a child, he encountered a group of children playing, and he sat quietly to the side without speaking. Upon hearing the sound of Buddhist chants, he would jump up, his face filled with joy. His father said, 'This child is like this, he should be made to serve the Buddha.' At the age of fourteen, he was tonsured at Dayun Temple. At the age of sixteen, he recited tens of thousands of words of scriptures, studying day and night without rest, and then sighed, 'The Tathagata's supreme vehicle is one that can be reached directly without any reliance. What is the use of studying those dregs?' So he went to the capital and followed Miaozhan Huigong of Xiangguo Temple for several years, learning all of his knowledge and becoming a top disciple. After that, he went south to Bianliang, crossed the Huai River, passed through Wuzhong, floated on Zhejiang, ascended Mount Tiantai, entered Xuefeng Temple, and visited all the elders, becoming thoroughly enlightened inside and out, with no doubts in his heart. It happened that Miaozhan came to Huangbo Temple to preside, and Liao Yi came from Xuefeng Temple. Because of his profound knowledge and noble character, he was recommended by the people as the leading disciple. Liao Yi's appearance was unique, he rarely spoke or smiled, and he sat upright on the meditation couch, as deep as ice in an ancient well. When someone came to ask for guidance, his answers flowed like a spring, becoming more and more abundant, without end. He was upright in character, dedicated to staying away from the world, and did not associate with people. When he was about to go to Xuefeng Temple, Zeng Tian, a court official, was very close to him and entrusted him to deliver a letter. After arriving in Fuzhou, he was to give it to Zhang Gongshou, the military commissioner of Fuzhou. Liao Yi thought that this letter was for himself, so he put it in a box and did not take it out. After a long time, the position of abbot of Shiquan Temple became vacant, and Zhang Gongshou said, 'The leading disciple of Huangbo Temple must be very strong.' That day, he wrote a letter and sent cavalry to welcome Liao Yi. Liao Yi declined and was unwilling to go, and the messenger went five times before he accepted. Later, Zhang Gongshou visited Liao Yi, and Liao Yi took out Zeng Tian's letter and explained the reason for not sending it immediately. Zhang Gongshou said happily, 'Like you, who hides treasures in a box, deeply hidden and not for sale, you and I, as host and guest, are both without shame.' He lived there for three years, and later changed to preside over Shengquan Temple. It happened that Ye Mengde, the Left Vice Minister, came to Fuzhou as governor, and he said, 'Huangbo Temple is an ancient monastery, and among the famous monks in the world today, who can surpass Liao Yi?' So he ordered the messenger to prepare letters and gifts to welcome Liao Yi. When he arrived in the entire territory of Fuzhou, monks and laypeople ran out to greet him, cheering and jumping for joy, and the sound shook the valleys. Since Liao Yi left Shiquan Temple and entered the world, he has experienced three major temples, accumulated fifteen years, propagated the true Dharma, and enlightened later learners, and everyone yearned for the Buddhist path, taking Liao Yi as their refuge.
而後。將至稍通餉謝易置諸禪師。一夕捨去。歸臥雪峰故廬。泉南守葉庭圭。樂道之士也。延之雲門。再遷法石。庭圭代還。師亦反西湖雪峰庵。即妙湛所棲。閉門終日。人莫見其面。若將終焉。俄被旨住徑山。紹興二十四年也。徑山。無一壟之地可耕。而學眾數千指。師入據丈室。檀施大集。不求而辦。山有芝巖方丈遺址。師嘗指其處。謂其徒曰。吾將築室居焉。初不省所謂。明年三月示微疾。退處明月堂。唱篋中衣。供佛飯僧。翼日黎明。索筆書伽陀。趺坐而逝。壽六十四。僧臘五十。即芝巖塔其全身。乃喻築室所云以此。
文爾傳
文爾。福州長溪人。姓李氏。十一辭親出家。十六為僧。十七受戒。十八裹足游禪會。參月庵果公。無所入。忘寢與食。瘡痏遍體。抱膝危坐。每聞五更鐘聲。輒駭汗曰。又過一日矣。后因觸物有省。入為侍者數年。游廬陵。為眾迫請。住吉水清涼院。徙興國之梵山。寧都之桃林。紹興二十一年。郡守李子揚。初至。嚴峭寡與。獨有契于師。迎住報恩。報恩望剎。棟宇久隳。法席不振。贛民貲少嗇施。師接以誠愨。咸竭其力。堂構像設次第一新。叢林成矣。會齊述嬰城叛。緇素宵潰。師曰。我去寺必墟。止不動。閱百二十日。賊欲屢縱火加害。師隨機解免。舍匿士庶千計
【現代漢語翻譯】 現代漢語譯本：之後，（禪師）將要到（葉庭圭處）稍微打通關係，送上禮物表示感謝，並想換個地方。一天晚上，（禪師）離開了，回到雪峰山原來的住所。泉州的太守葉庭圭，是個樂於修道的人，邀請（禪師）到雲門寺，後來又遷到法石寺。葉庭圭離任后，（禪師）又回到西湖的雪峰庵，也就是妙湛禪師居住的地方。他閉門不出，整天待在裡面，人們很少見到他的面容，好像要在此終老一樣。不久，他奉旨住持徑山寺，那是紹興二十四年。徑山寺沒有一壟土地可以耕種，而學僧卻有數千人。禪師進入方丈室后，各方的佈施大量涌來，不求自得。山上還有芝巖方丈的遺址，禪師曾經指著那個地方，對他的弟子們說：『我將要在這裡建造房屋居住。』起初，弟子們不明白他所說的是什麼意思。第二年三月，禪師略感不適，退居到明月堂。他拿出衣箱裡的衣服，供養佛，齋僧。第二天黎明，他索要筆墨，寫下偈語，然後跏趺而坐，圓寂了，享年六十四歲，僧臘五十年。弟子們在芝巖建塔安葬了他的全身，這才明白禪師所說的建造房屋的意思。 文爾傳 文爾禪師，是福州長溪人，姓李。十一歲時離開父母出家，十六歲成為僧人，十七歲受戒，十八歲開始遊歷各地的禪宗道場。他參訪月庵果禪師，但沒有領悟。他廢寢忘食，身上長滿了瘡。他抱著膝蓋危坐，每當聽到五更的鐘聲，就驚出一身冷汗，說：『又過了一天了！』後來，因為接觸到某件事物而有所領悟。他進入月庵果禪師處做了幾年的侍者。後來他遊歷到廬陵，被大眾懇請，住持吉水的清涼院，之後又遷到興國的梵山，寧都的桃林。紹興二十一年，郡守李子揚剛到任，為人嚴肅冷峻，很少與人交往，唯獨與文爾禪師意氣相投，於是迎接他住持報恩寺。報恩寺是當地有名的寺廟，但殿堂房屋已經破敗很久，佛法也不興盛。贛州的百姓家境貧寒，吝于佈施。文爾禪師以真誠的態度對待他們，大家都竭盡全力。殿堂建築和佛像設施次第更新，寺院叢林又恢復了興盛。恰逢齊述率兵圍城叛亂，僧人和百姓都連夜逃散。文爾禪師說：『我如果離開，寺廟必定荒廢。』於是堅守不動。經過一百二十天，賊兵多次想要縱火加害他，文爾禪師隨機應變，化解了危機，並收留藏匿了數千名士人和百姓。
【English Translation】 English version: Afterward, (the Chan master) was about to go to (Ye Tinggui's place) to slightly smooth relations, offer gifts to express gratitude, and wanted to change places. One night, (the Chan master) left and returned to his original residence on Xuefeng Mountain. Ye Tinggui, the prefect of Quanzhou, was a man who enjoyed cultivating the Way, and invited (the Chan master) to Yunmen Temple, and later moved to Fashi Temple. After Ye Tinggui left office, (the Chan master) returned to Xuefeng Hermitage in West Lake, which was where Chan Master Miaozhan resided. He closed his doors and stayed inside all day, and people rarely saw his face, as if he were going to spend his remaining years there. Soon, he was ordered to reside at Jingshan Temple, which was in the twenty-fourth year of Shaoxing. Jingshan Temple did not have a single plot of land to cultivate, but there were thousands of monks studying there. After the Chan master entered the abbot's room, donations poured in from all directions, obtained without asking. There was also the site of Abbot Zhiyan's former residence on the mountain, and the Chan master once pointed to that place and said to his disciples: 'I am going to build a house here to live in.' At first, the disciples did not understand what he meant. In the third month of the following year, the Chan master felt slightly unwell and retired to Mingyue Hall. He took out the clothes in his chest, offered them to the Buddha, and provided food for the monks. At dawn the next day, he asked for pen and ink, wrote a verse, and then sat in the lotus position and passed away, at the age of sixty-four, with fifty years of monastic life. The disciples built a pagoda at Zhiyan to bury his entire body, and then they understood what the Chan master meant by building a house. Biography of Wen'er Chan Master Wen'er was a native of Changxi, Fuzhou, with the surname Li. At the age of eleven, he left his parents to become a monk, at the age of sixteen he became a monk, at the age of seventeen he was ordained, and at the age of eighteen he began to travel to various Chan monasteries. He visited Chan Master Yue'an Guo, but did not understand. He forgot to sleep and eat, and his body was covered with sores. He sat precariously with his knees hugged, and every time he heard the fifth watch bell, he would break out in a cold sweat and say: 'Another day has passed!' Later, he had some understanding because of contact with something. He entered Chan Master Yue'an Guo's place and worked as an attendant for several years. Later, he traveled to Luling and was earnestly requested by the public to reside at Qingliang Temple in Jishui, and then moved to Fanshan in Xingguo, and Taolin in Ningdu. In the twenty-first year of Shaoxing, Prefect Li Ziyang had just taken office, and he was a serious and aloof person who rarely interacted with people, but he was the only one who was in tune with Chan Master Wen'er, so he welcomed him to reside at Bao'en Temple. Bao'en Temple was a famous temple in the area, but the halls and houses had been dilapidated for a long time, and the Dharma was not flourishing. The people of Ganzhou were poor and stingy with donations. Chan Master Wen'er treated them with sincerity, and everyone did their best. The halls and buildings and Buddha statues were gradually renovated, and the monastery was restored to prosperity. It happened that Qi Shu led troops to besiege the city and rebel, and the monks and people fled overnight. Chan Master Wen'er said: 'If I leave, the temple will surely be abandoned.' So he stood firm. After one hundred and twenty days, the bandits repeatedly tried to set fire to harm him, but Chan Master Wen'er adapted to the situation and resolved the crisis, and sheltered and hid thousands of scholars and people.
。皆賴以全。居十年。引疾求去。遂移慶雲。地僻而用足。異時主者。自殖而已。師至。改造三門。規創殿宇。理事兼舉。老而彌篤。一日與門人行西圃。指尋丈曰。此存以待我。未幾坐亡。實乾道二年冬也。報齡四十六。坐三十一夏。門人葬師所示之地。丞相周必大。為石上之文。謂師住報恩時。妙喜杲公。與無垢張公。同時北歸。士大夫日往參請。師初無言說。妙喜獨謂無垢。是人所得端實。不可忽也。予聞斯語。然後知師。故以鈍為利者。自是益思與之遊。而宦牒推移。會合之日殊少。去冬。師有過予意。方報有書。而師沒矣。其為時賢歆慕。如此。
從廓傳(宜意)
從廓。福之長溪林氏子。幼穎悟。不妄言笑。群兒強以聚嬉。泊焉如弗聞。喜聞出世法。年十五祝髮受具戒。時閩中。多有道之士。悉往從之遊。見佛心才。才稱之。又見懶庵需公。為侍者。復依大圓璞。璞妙喜之高弟。門風孤峻。始齟齬。久之。豁然有得。服勤數載。大圓撫之。以為類己。然以未識妙喜為恨。不憚重趼。見於衡之回雁峰下。深加器重。留三年告歸。送之以偈。又以書屬璞曰。廓。佳衲子。可為成就。使異日為吾家種草。紹興丙子。妙喜被旨住育王。復來依焉。妙喜移徑山。璞繼其席。眾逾千數。師為第一座制師。
【現代漢語翻譯】 現代漢語譯本： 都依賴他才得以保全。在那裡住了十年，以生病為由請求離開，於是搬到慶雲。那裡地處偏僻但用度充足。其他時候的主事者，只是爲了自己經營而已。從廓禪師到來后，改造了三門，規劃建立殿宇，處理事務和弘揚佛法同時進行，年紀大了更加篤實。一天，他和門人在西邊的園圃行走，指著一尋（古代長度單位，約八尺）見方的地方說：『這裡留著等待我。』沒過多久就坐化圓寂了，實際上是乾道二年冬天。享年四十六歲，坐禪三十一夏。門人將禪師安葬在他所指示的地方。丞相周必大為他撰寫了墓碑上的文字，說從廓禪師住在報恩寺時，妙喜杲公（禪宗高僧）和無垢張公同時從北方回來，士大夫每天都去拜訪請教。從廓禪師起初沒有說什麼，妙喜杲公獨自對無垢張公說：『這個人所得的道真實可靠，不可輕視啊。』我聽了這些話，才知道從廓禪師是以遲鈍為利的。從此更加想和他交往，但因為官職調動，相會的機會很少。去年冬天，從廓禪師曾有拜訪我的意思，我剛要回信，禪師就去世了。他被當時的賢士所敬慕，就是這樣。 從廓禪師，是福州長溪林氏的兒子。從小就聰明穎悟，不隨便說話嬉笑。一群孩子強拉他一起玩耍，他好像沒聽見一樣。喜歡聽聞出世之法。十五歲剃度出家，受具足戒。當時福建一帶，有很多有道之士，他都前去跟隨學習。佛心才禪師見到他，稱讚他的才能。他又去給懶庵需禪師當侍者，後來又依止大圓璞禪師。大圓璞禪師是妙喜杲公的高足弟子，門風孤高嚴峻。起初有些不合，時間久了，豁然開悟，有所得。服侍勤勞了幾年，大圓璞禪師撫摸著他說，認為他像自己。但因為沒有見過妙喜杲公而感到遺憾，不辭辛勞，在衡州回雁峰下拜見了妙喜杲公，妙喜杲公對他非常器重。留了三年後告辭回去，妙喜杲公寫偈送他，又寫信給大圓璞禪師說：『從廓，是優秀的衲子（僧人），可以成就他，使他將來為我家（禪宗）種植草木，光大門楣。』紹興丙子年，妙喜杲公奉旨住持育王寺，從廓禪師又來依止他。妙喜杲公移居徑山寺，大圓璞禪師繼承了他的住持之位，僧眾超過千人，從廓禪師擔任第一座制師。
【English Translation】 English version: All depended on him to be preserved. He lived there for ten years, then requested to leave due to illness, and moved to Qingyun. The place was remote but had sufficient resources. Other administrators at other times only managed it for their own benefit. When Chan Master Congkuo arrived, he renovated the three gates, planned and built halls, handling affairs and promoting Buddhism simultaneously, becoming more steadfast as he aged. One day, he was walking in the west garden with his disciples, pointing to a square foot of land and saying, 'This is reserved to await me.' Not long after, he passed away peacefully in meditation, actually in the winter of the second year of the Qiandao era. He lived to be forty-six years old, having spent thirty-one summers in meditation. His disciples buried the Chan Master in the place he had indicated. Prime Minister Zhou Bida wrote the inscription on his tombstone, saying that when Chan Master Congkuo was living at Bao'en Temple, Miaoxi Gao (a prominent Chan monk) and Zhang Gong of Wugou returned from the north at the same time, and scholars and officials went to visit and seek guidance every day. Chan Master Congkuo initially said nothing, but Miaoxi Gao said privately to Zhang Gong of Wugou, 'This person's attainment is genuine and reliable, not to be underestimated.' After hearing these words, I realized that Chan Master Congkuo benefited from appearing dull. From then on, I wanted to associate with him even more, but due to official transfers, the opportunities to meet were few. Last winter, Chan Master Congkuo had intended to visit me, and I was about to reply with a letter when the Chan Master passed away. He was admired by the wise men of the time, just like this. Chan Master Congkuo was the son of the Lin family of Changxi, Fuzhou. From a young age, he was intelligent and insightful, not speaking or laughing frivolously. When a group of children forced him to play with them, he seemed not to hear them. He loved to hear the Dharma of liberation. At the age of fifteen, he shaved his head and became a monk, receiving the full precepts. At that time, there were many virtuous people in the Fujian area, and he went to follow and learn from them all. Chan Master Foxincai saw him and praised his talent. He then went to serve as an attendant to Chan Master Lan'anxu, and later relied on Chan Master Dayuanpu. Chan Master Dayuanpu was a highly accomplished disciple of Miaoxi Gao, and his monastic style was solitary and strict. At first, they were somewhat incompatible, but after a long time, he suddenly awakened and gained insight. After serving diligently for several years, Chan Master Dayuanpu stroked him and said that he was like himself. However, he regretted not having met Miaoxi Gao, and without fear of hardship, he visited Miaoxi Gao at the Huiyan Peak in Hengzhou, who greatly valued him. After staying for three years, he bid farewell and returned, and Miaoxi Gao wrote a verse to send him off, and also wrote a letter to Chan Master Dayuanpu saying, 'Congkuo is an excellent monk, he can be accomplished, so that he can plant grass (propagate the teachings) for our family (Chan school) in the future, and glorify our lineage.' In the Bingzi year of the Shaoxing era, Miaoxi Gao was ordered to reside at Yuwang Temple, and Chan Master Congkuo came to rely on him again. When Miaoxi Gao moved to Jingshan Temple, Chan Master Dayuanpu succeeded him as abbot, and the monastic community exceeded a thousand people, with Chan Master Congkuo serving as the first seat master.
丞相沈公。以廬山請出世。妙喜方名冠天下。無不願出其門。以取重。開堂日。乃以瓣香嗣大圓。諸方以此益高之。已而育王虛位。尚書韓公邀妙喜。請舉以自代。而無如師也。禪衲大集。育王為海內名道場。以祖孫三人。世濟宣闡。遂為叢林美譚。師才具素高。以其暇日。興土木之工。皆極其壯麗。增庾入數千斛。施者委金帛。創為長生局五所。百須皆備。月施金錢飯僧以萬計。又造金塔。以奉舍利。此特其餘事爾。孝宗即位之十五年。詔。舍利寶塔。詣行在所。師侍行。既至。命入禁中觀堂安奉。上御素膳。焚香瞻禮。親睹殊勝。遂召師對碧琳堂。問舍利從何發現。奏曰。從陛下聖心發現。上大悅。親書妙勝之殿。賜師妙智禪師號。仍度僧五員。頒鈔萬緡。眷賚優渥。前所未有。日本國王。閱師偈語。自言有所發明。至遜國以從道。歲修弟子禮。辭幣甚恭。且送良材建舍利殿。器用精妙。莊嚴無比。丞相史公帥七閩。以鼓山趣其歸。滎陽郡王力挽無行。魏王出鎮。一見風儀。目為僧中龍。又聞其機辯峻發。肅然加敬。師晚以衣囊。立庵于烏石山。名以笑月。為終焉計。有偈云。三峰斂卻閑云。大海冷涵秋月。庚子季春。拂衣歸庵。杜門不與世接。俄示微恙。說偈而逝。年六十二。臘四十七。葬于庵之寢室。師家法
嚴甚。學眾以師語。萃為巨編。師見而呵之曰。汝輩隨語生解。去道益遠。固不許。沒後。乃始得百之一二刊之。弟子百餘人。
有宜意者。得法最的。住平江開元。方鳴道有聲。而遽即世。吾黨惜之。
退谷云傳(附石橋宣公)
義云禪師。福州閩清黃氏子。幼入家塾。成童入鄉。較穎異有聲。因讀論語中庸。有所悟入。后聞山堂淳禪師說法。遂自斷出家。遍游江湖。至吳。見鐵庵一大禪。為侍者。鐵庵重之。時佛照倡道靈隱。師往依焉。及佛照移育王。師從其行。歷十年。為第一座。佛照聞其說法。嘆曰。此子提唱。宛如雪堂行和尚。吾缽袋有所付矣。遂出住香山。居五年。徙臺州光孝。又徙鎮江甘露。會平江虎丘萬壽。皆欲延師。師聞萬壽頗廢。即欣然就之。淮南轉運使虞公儔。又以長蘆來招。師與虞公有雅。故又從之。會育王虛席。朝命師補其處。時佛照方居東庵。父子日相從。發明臨濟正宗。學者雲集。會有魔事。師即舍眾退居香山。蓋將終焉。而朝命又起師。說法凈慈。恩光赫奕。都邑聳動。一日領眾。持缽畿邑。是夕寺災無遺宇。比師歸。獨三門巋然在瓦礫中。師不動容曰。成壞相尋。亦豈有常。今日之壞。安知不為四眾作福之地哉。天子聞之。出內庫金以賜。自重臣貴戚以下。傾
【現代漢語翻譯】 現代漢語譯本：嚴甚。學眾記錄老師的語錄，彙集成巨大的篇章。老師看到后斥責他們說：『你們這些人隨著言語產生理解，離道越來越遠。』堅決不允許刊行。去世后，才得以將其中百分之一二刊印出來。弟子有一百多人。 有一個叫宜意的人，對佛法的領悟最為透徹。住在平江開元寺，弘揚佛法頗有聲望，卻突然去世，我們這些同道都為他感到惋惜。 退谷云傳（附石橋宣公） 義云禪師，是福州閩清黃氏之子。小時候在家塾讀書，長大后在鄉里，因為聰穎出衆而聞名。因為讀《論語》、《中庸》而有所領悟。後來聽聞山堂淳禪師說法，於是自己決定出家。遍游各地，到了吳地，見到鐵庵一大禪師，做了他的侍者。鐵庵禪師很器重他。當時佛照禪師在靈隱寺弘揚佛法，義云禪師前去依止他。等到佛照禪師移居育王寺，義云禪師跟隨他前往，經歷了十年，成為第一座。佛照禪師聽了他的說法，感嘆道：『這個人的提唱，宛如雪堂行和尚。我的缽袋可以交付給他了。』於是義云禪師出任香山寺住持。住了五年，又遷往臺州光孝寺，又遷往鎮江甘露寺。當時平江虎丘萬壽寺，都想邀請義云禪師。義云禪師聽說萬壽寺頗為荒廢，就欣然前往。淮南轉運使虞公儔，又以長蘆寺來邀請他。義云禪師與虞公有交情，所以又跟隨他前往。恰逢育王寺住持空缺，朝廷命令義云禪師補任其職。當時佛照禪師住在東庵，父子二人每天在一起，闡明臨濟正宗。學人說，有魔事發生。義云禪師於是捨棄大眾，退居香山寺，打算在那裡終老。但是朝廷又起用義云禪師，在凈慈寺說法，恩光顯赫，整個都城都為之震動。有一天，義云禪師帶領僧眾，拿著缽到京畿地區乞食。當晚寺廟發生火災，沒有留下任何房屋。等到義云禪師回來，只有三門巍然屹立在瓦礫之中。義云禪師面不改色地說：『成壞相尋，又哪裡有什麼常理。今天的壞，怎麼知道不是為四眾作福的地方呢？』天子聽說了這件事，拿出內庫的錢來賞賜，從朝廷重臣貴戚以下，都傾
【English Translation】 English version: He was very strict. The students recorded the teacher's words and compiled them into a huge volume. The teacher saw it and scolded them, saying, 'You people generate understanding based on words, and are getting further and further away from the Way.' He firmly refused to allow it to be published. Only after his death were one or two tenths of it published. He had more than a hundred disciples. There was a person named Yi Yi (宜意), whose understanding of the Dharma was the most thorough. He lived in Kaiyuan Temple (開元寺) in Pingjiang (平江), and his propagation of the Dharma was quite renowned, but he suddenly passed away, and we fellow practitioners all felt sorry for him. Biography of Tuigu Yun (退谷云) (Attached: Public Announcement of Shiqiao (石橋宣公)) Chan Master Yiyun (義云禪師) was a son of the Huang family (黃氏) of Minqing (閩清) in Fuzhou (福州). As a child, he studied in a private school. When he grew up in his hometown, he was known for his intelligence and talent. Because of reading the 'Analects' (論語) and 'Doctrine of the Mean' (中庸), he had some understanding. Later, he heard Chan Master Shantang Chun (山堂淳禪師) preach the Dharma, so he decided to become a monk. He traveled all over the country, and when he arrived in Wu (吳), he met Chan Master Tie'an Yida (鐵庵一大禪師) and became his attendant. Chan Master Tie'an valued him very much. At that time, Chan Master Fozhao (佛照禪師) was propagating the Dharma at Lingyin Temple (靈隱寺), and Chan Master Yiyun went to rely on him. When Chan Master Fozhao moved to Yuwang Temple (育王寺), Chan Master Yiyun followed him, and after ten years, he became the first seat. Chan Master Fozhao heard his Dharma talks and exclaimed, 'This person's teachings are just like those of Monk Xuetang Xing (雪堂行和尚). My bowl and robe can be entrusted to him.' So Chan Master Yiyun took over as abbot of Xiangshan Temple (香山寺). After living there for five years, he moved to Guangxiao Temple (光孝寺) in Taizhou (臺州), and then to Ganlu Temple (甘露寺) in Zhenjiang (鎮江). At that time, both Huqiu Temple (虎丘寺) and Wanshou Temple (萬壽寺) in Pingjiang wanted to invite Chan Master Yiyun. Chan Master Yiyun heard that Wanshou Temple was quite dilapidated, so he gladly went there. Yu Gongchou (虞公儔), the transport commissioner of Huainan (淮南), also invited him with Changlu Temple (長蘆寺). Chan Master Yiyun had a good relationship with Yu Gong, so he followed him there. Coincidentally, the abbot's seat at Yuwang Temple was vacant, and the court ordered Chan Master Yiyun to fill the position. At that time, Chan Master Fozhao lived in Dong'an (東庵), and the father and son were together every day, elucidating the orthodox Linji (臨濟) sect. The students said that there were demonic events happening. Chan Master Yiyun then abandoned the assembly and retired to Xiangshan Temple, intending to spend his remaining years there. However, the court again appointed Chan Master Yiyun to preach the Dharma at Jingci Temple (凈慈寺), and his grace and glory were radiant, and the entire capital was shaken. One day, Chan Master Yiyun led the monks, holding bowls to beg for alms in the capital area. That night, the temple caught fire and no buildings were left. When Chan Master Yiyun returned, only the three gates stood tall in the rubble. Chan Master Yiyun remained calm and said, 'Success and destruction follow each other, and where is there any constant principle? How do we know that today's destruction is not a place to create blessings for the four assemblies?' The emperor heard about this and took out money from the inner treasury to reward them, and from the important ministers and nobles downwards, they all poured
橐輦金。惟恐居后。未期年。廣殿邃廡。崇閎杰閣。蓋愈於前日矣。於是。上為親御翰墨。書慧日閣三大字賜之。開禧二年五月。示微疾。作偈別眾而寂。壽五十八。臘三十五。住山十九載。徒輩奉全身。塔于寺之東北隅。
石橋宣禪師。蜀嘉定許氏子。參佛照得法。住徑山。創化城于雙溪之上。接待云錫。師獲知丞相魯國。一時名士大夫。翕然宗仰。幾與退谷。並驅爭先。但福緣小遜耳。示寂。塔于化城之後。
笑翁堪公傳
妙堪。號笑翁。慈溪毛氏子。廣顙平頂。骨氣清豪。從野庵道欽受學。以廣記多聞稱。后一力參究。依息庵觀于金山。又走靈隱。見松源。皆不契。時無用居天童。徑造其室。用問曰。行腳僧遊山僧。曰。行腳僧。用曰。如何是行腳事。提坐具便摵。用曰。此僧敢來這裡持虎鬚。俾參堂。一日用舉狗子無佛性話。才擬開口。用以竹篦劈口打。應聲呈偈曰。大涂毒鼓。轟天震地。轉腦回頭。橫屍萬里。用頷之。俾侍香。尋命分座出世。凡十坐道場。皆海內名剎。三被詔旨。並諸名公卿推輓。不得已而後就也。雖荷禪宗重寄。而不以其道自封。其于佛淺深之說。無不融了。世出世法。無不兼弘。常曰。於心有取捨。識情未盡見。法有彼此。智眼未明。天臺舊無律宗。居報恩也。與
【現代漢語翻譯】 現代漢語譯本 用橐輦（tuó niǎn）（一種運輸工具）運送金錢，唯恐落在人後。不到一年，便建成寬廣的殿堂和深邃的廂房，高聳宏偉的樓閣，比以前更加壯麗。於是，皇上親自用筆墨書寫『慧日閣』三大字賜給他。開禧二年五月，示現輕微的疾病，作偈語與眾人告別而圓寂，享年五十八歲，僧臘三十五年，在山上住了十九年。徒弟們將他的全身，建塔于寺廟的東北角。
石橋宣禪師，是蜀地嘉定人許氏之子。參拜佛照禪師而得法，住在徑山。在雙溪之上建立化城寺，接待來自各地的僧人。禪師得到宰相魯國的賞識，一時名士大夫，都敬仰他，幾乎與退谷禪師齊名。只是福緣稍微遜色一些。圓寂后，建塔于化城寺之後。
笑翁堪公傳
妙堪，號笑翁，是慈溪毛氏之子。他額頭寬廣，頭頂平坦，骨骼清奇豪邁。跟隨野庵道欽學習，以博聞強記著稱。後來專心參禪，依止息庵觀于金山寺，又去靈隱寺，拜見松源禪師，但都不契合。當時無用禪師住在天童寺，妙堪直接去他的禪房。無用禪師問：『行腳僧和遊山僧有什麼區別？』妙堪回答：『我是行腳僧。』無用禪師問：『什麼是行腳僧的事？』妙堪提起坐具就摔了出去。無用禪師說：『這個僧人竟敢來這裡捋虎鬚。』於是讓他到禪堂參禪。一天，無用禪師舉『狗子無佛性』的話頭，妙堪剛要開口，無用禪師就用竹篦劈頭打去。妙堪應聲呈偈語說：『大涂毒鼓，轟天震地，轉腦回頭，橫屍萬里。』無用禪師點頭認可。讓他擔任侍香。不久后，命他分座說法，開始弘法生涯。他先後在十個道場說法，都是國內著名的寺廟。曾三次被皇帝下詔徵召，以及眾多名公卿的推舉，不得已才前往。雖然肩負禪宗的重任，但不以禪宗自居。對於佛法的深淺之說，沒有不融會貫通的。世間法和出世間法，沒有不兼顧弘揚的。他常說：『心中有取捨，說明識情沒有完全消除；對法有彼此的分別，說明智慧之眼還沒有明亮。』天臺宗以前沒有律宗，他住在報恩寺時，與
【English Translation】 English version He transported gold with 'tuo nian' (a kind of transport), fearing to be behind others. In less than a year, he built wide halls and deep chambers, tall and magnificent pavilions, even more splendid than before. Thereupon, the emperor personally wrote the three characters 'Hui Ri Ge' (Wisdom Sun Pavilion) and bestowed them upon him. In May of the second year of Kai Xi, he showed a slight illness, composed a verse to bid farewell to the assembly, and passed away peacefully, at the age of fifty-eight, with thirty-five years of monastic life, and nineteen years of residence on the mountain. His disciples enshrined his whole body in a pagoda in the northeast corner of the temple.
Zen Master Shi Qiao Xuan was the son of the Xu family of Jia Ding in Shu. He attained enlightenment by studying with Zen Master Fo Zhao and resided at Jing Shan. He founded Hua Cheng Temple on the Shuang Xi River, receiving monks from all over. The Zen master was appreciated by Prime Minister Lu Guo, and for a time, famous scholars and officials admired him, almost on par with Zen Master Tui Gu. Only his blessings were slightly less. After his death, a pagoda was built behind Hua Cheng Temple.
Biography of Old Man Xiao Weng Kan
Miao Kan, styled Xiao Weng (Smiling Old Man), was the son of the Mao family of Ci Xi. He had a broad forehead, a flat crown, and a clear and heroic spirit. He studied with Ye An Dao Qin and was known for his extensive knowledge and strong memory. Later, he devoted himself to Zen practice, relying on Xi An Guan at Jin Shan Temple, and then went to Ling Yin Temple to see Zen Master Song Yuan, but neither suited him. At that time, Zen Master Wu Yong lived in Tian Tong Temple, and Miao Kan went directly to his room. Zen Master Wu Yong asked: 'What is the difference between a traveling monk and a mountain-visiting monk?' Miao Kan replied: 'I am a traveling monk.' Wu Yong asked: 'What is the business of a traveling monk?' Miao Kan picked up his sitting cloth and threw it down. Wu Yong said: 'This monk dares to come here and stroke the tiger's whiskers.' So he was allowed to participate in the meditation hall. One day, Wu Yong raised the topic of 'A dog has no Buddha-nature,' and as Miao Kan was about to speak, Wu Yong struck him in the face with a bamboo stick. Miao Kan responded with a verse: 'The great poison drum, thunders and shakes the earth, turn your head back, corpses lie for ten thousand miles.' Wu Yong nodded in approval. He was appointed as incense attendant. Soon after, he was ordered to share the seat and begin his teaching career. He taught at ten monasteries, all of which were famous temples in the country. He was summoned by imperial decree three times, and urged by many famous officials and nobles, and only then did he go. Although he bore the heavy responsibility of Zen, he did not confine himself to Zen. He understood all the profound and shallow teachings of Buddhism. He promoted both worldly and other-worldly teachings. He often said: 'If there is acceptance or rejection in the mind, it means that the emotional consciousness has not been completely eliminated; if there is a distinction between this Dharma and that Dharma, it means that the eye of wisdom has not yet been enlightened.' The Tiantai school previously did not have the Vinaya school. When he lived in Bao En Temple, he
大卿齊公議。合十寺為大剎。筑戒壇。命負毗尼學者。倡開遮持犯之法。風勵新學。臺始行南山宗也。居靈隱。山門逼近屠沽。堪撒其廬。揭關飛來峰外。以限喧寂。曰。不可使旃陀羅氣薰穢三寶也。荊湖總臣。以國乏用。奏僧道得以出貲。買紫衣師號。俾領住持。聞之嘆曰。茍如是。則千金之子。皆可主法。我道危矣。因抗疏。且致書秉鈞軸者。其議遂寢。詔徙天童。力辭。東歸翠巖。築室。奉先世香火。育王虛席。有旨起師。再辭。不許。乃奉詔。表章大覺。祖述妙喜。秩然有序。未幾。復下天童之命。大參趙公。請主凈慈。皆固辭謝之。俄示疾。書遺表。作寺丞張公書通守。永嘉曹公來問疾。從容敘世契移頃。書偈曰。業鏡高懸。七十二年。一捶擊碎。大道坦然。置筆泊然而逝。
松源岳傳
崇岳。號松源。處州龍泉吳氏子。幼不好弄。稍長慕出世法。二十三。棄家衣掃塔。服受五戒。首造靈石妙公。繼見大慧杲禪師于徑山。久之。大慧升堂。稱蔣山應庵華公。為人徑捷。師聞之。不待旦而行。既至入室。未契。退愈自奮勵。中夜自舉狗子無佛性話。豁然有得。以扣應庵。庵舉世尊有密語。迦葉不覆藏。師云。鈍置和尚。庵厲聲一喝。自是朝夕咨請。庵大喜。以為法器。說偈勸使祝髮。棟樑吾道。
【現代漢語翻譯】 現代漢語譯本： 大卿齊公商議，合併十座寺廟為一座大寺，建造戒壇，命令精通毗尼（Vinaya，戒律）的學者，提倡開、遮、持、犯（佛教戒律中的四種行為）之法，鼓勵新的學風。天臺宗（Tiāntāi，佛教宗派）開始盛行南山宗（Nánshān，佛教律宗）。 他住在靈隱寺（Língyǐn Sì）。靈隱寺的山門靠近屠宰場和酒館，他認為可以拆除這些房屋，將山門移到飛來峰（Fēilái Fēng）外，以限制喧囂，他說：『不能讓旃陀羅（Chandala，古印度社會中的賤民）的氣息薰染玷污三寶（佛、法、僧）。』 荊湖（Jīnghú，古代地名）的總管大臣，因為國家財政匱乏，上奏朝廷允許僧人和道士可以通過出資購買紫衣（zǐyī，高級僧侶的服裝）和師號（shīhào，僧侶的稱號），從而獲得主持寺廟的資格。他聽到后嘆息道：『如果這樣，那麼有錢人家的子弟都可以主持佛法了，我的佛法就危險了。』於是上疏勸諫，並且致信給當權者，這個提議最終被擱置。 朝廷下詔讓他遷往天童寺（Tiāntóng Sì），他極力推辭。後來回到翠巖（Cuìyán），建造房屋，供奉祖先的香火。育王寺（Yùwáng Sì）住持的位置空缺，朝廷下旨讓他擔任住持，他再次推辭，不被允許，於是奉詔，表彰大覺（Dàjué，指佛陀），遵循妙喜（Miàoxǐ，禪宗大師）的教誨，一切井然有序。不久，再次下達讓他擔任天童寺住持的命令。大參趙公（Dàcān Zhào Gōng）請求他主持凈慈寺（Jìngcí Sì），他都堅決推辭了。 不久，他示現疾病，寫下遺表，寫信給寺丞張公（Sìchéng Zhāng Gōng）轉告太守，永嘉曹公（Yǒngjiā Cáo Gōng）前來探望他的病情，他從容地敘述了世間的因緣，過了一會兒，寫下偈語說：『業鏡高懸，七十二年，一捶擊碎，大道坦然。』放下筆，安詳地去世了。
松源岳傳（Sōngyuán Yuè Zhuàn）
崇岳（Chóng Yuè），號松源（Sōngyuán），處州龍泉（Chǔzhōu Lóngquán）吳氏（Wúshì）之子。小時候不喜歡玩耍，長大後向往出世之法。二十三歲時，離家出家，穿著粗布衣服掃塔，接受五戒。首先拜訪靈石妙公（Língshí Miào Gōng），後來在徑山（Jìngshān）拜見大慧杲禪師（Dàhuì Gǎo Chánshī）。過了很久，大慧禪師升座說法，稱讚蔣山應庵華公（Jiǎngshān Yīng'ān Huá Gōng）為人敏捷。松源聽到后，不等天亮就出發前往。到達後進入房間請教，但沒有契合。退出來更加奮發努力，半夜自己提起『狗子無佛性』（gǒuzǐ wú fóxìng，禪宗公案）的話頭，豁然有所領悟，以此去請教應庵禪師。應庵禪師舉出『世尊有密語，迦葉不覆藏』（shìzūn yǒu mìyǔ, jiāyè bù fùcáng，禪宗典故）。松源說：『鈍置和尚（dùnzhì héshàng，批評禪師不善於引導）』。應庵禪師厲聲一喝。從此早晚都去請教。應庵禪師非常高興，認為他是法器，寫偈勸他剃髮，成為佛法的棟樑。
【English Translation】 English version: The high official Qi Gong discussed merging ten temples into one large temple, constructing a precepts platform, and ordering scholars proficient in Vinaya (discipline) to promote the methods of 'opening, covering, upholding, and violating' (the four types of actions in Buddhist precepts), encouraging a new style of learning. The Tiantai (Buddhist sect) school began to flourish the Nanshan (Buddhist Vinaya school) school. He lived in Lingyin Temple. The mountain gate of Lingyin Temple was close to slaughterhouses and taverns, and he thought these houses could be demolished and the mountain gate moved outside Feilai Peak to limit the noise, saying, 'The atmosphere of the Chandala (outcastes in ancient Indian society) should not be allowed to defile the Three Jewels (Buddha, Dharma, Sangha).' The governor of Jinghu, due to the country's financial difficulties, petitioned the court to allow monks and Taoists to purchase purple robes (clothing for high-ranking monks) and monastic titles, thereby obtaining the qualifications to preside over temples. Upon hearing this, he sighed, 'If this is the case, then the sons of wealthy families can all preside over the Dharma, and my Dharma is in danger.' So he submitted a memorial to remonstrate, and also wrote to those in power, and the proposal was eventually shelved. The imperial court issued an edict for him to move to Tiantong Temple, which he strongly declined. Later, he returned to Cuiyan, built a house, and enshrined the incense of his ancestors. The position of abbot of Yuwang Temple was vacant, and the imperial court issued an edict for him to take the position, which he declined again, but was not allowed, so he accepted the edict, praised Dajue (referring to the Buddha), and followed the teachings of Miaoxi (Zen master), everything was in order. Soon, the order to have him serve as abbot of Tiantong Temple was issued again. Da Can Zhao Gong requested him to preside over Jingci Temple, which he firmly declined. Soon, he manifested illness, wrote a final memorial, and wrote a letter to Temple Secretary Zhang Gong to inform the prefect, Yongjia Cao Gong came to visit his illness, he calmly narrated the worldly causes and conditions, and after a while, wrote a verse saying: 'The mirror of karma hangs high, seventy-two years, one hammer shatters it, the great path is open.' He put down his pen and passed away peacefully.
Biography of Songyuan Yue
Chong Yue, styled Songyuan, was the son of the Wu family of Longquan, Chuzhou. As a child, he did not like to play, and when he grew up, he yearned for the Dharma of transcending the world. At the age of twenty-three, he left home to become a monk, wearing coarse clothes to sweep pagodas, and received the five precepts. First, he visited Lingshi Miao Gong, and later met Zen Master Dahui Gao at Jingshan. After a long time, Zen Master Dahui ascended the seat to preach the Dharma, praising Jiangshan Ying'an Hua Gong as a quick-witted person. Upon hearing this, Songyuan set off before dawn. After arriving, he entered the room to ask for instruction, but did not fit in. He retreated and worked harder, and in the middle of the night, he raised the topic of 'a dog has no Buddha-nature' (a Zen koan), and suddenly had an understanding, and used this to ask Zen Master Ying'an. Zen Master Ying'an cited 'The World Honored One has secret words, Kashyapa does not hide them' (a Zen allusion). Songyuan said, 'Dull monk (criticizing the Zen master for not being good at guiding)'. Zen Master Ying'an shouted loudly. From then on, he asked for instruction morning and evening. Zen Master Ying'an was very happy, considering him a vessel of the Dharma, and wrote a verse to persuade him to shave his head and become a pillar of the Buddha Dharma.
隆興二年。師始得度于臨安西湖白蓮精舍。自是遍歷江浙諸大老之門。罕當其意。乃浮海入閩。見木庵永公。木庵。舉有句無句如藤倚樹。師云。裂破。木庵云。瑯瑘道好一堆爛柴聻。師云。矢上加尖。如是應酬數反。木庵云。老兄下語。老僧不過如此。秪是未在。他日拂柄在手。為人不得。驗人不得。師云。為人者。使博地凡夫。一超入聖域。固難矣。至於驗人。打向面前過。不待開口。已知渠骨髓。何難之有。木庵舉手云。明明向汝道。開口不在舌頭上。后自知。逾年見密庵于衢之西山。隨問即答。密庵微笑曰。黃楊禪爾。師切于明道。至忘寢食。密庵移住蔣山華藏徑山。皆從之。一日密庵入室次。問傍僧。不是心。不是佛。不是物。師侍側。豁然大悟。乃云。今日方知木庵道開口不在舌頭上。自是機辯縱橫。鋒不可觸。木庵遷靈隱。遂命師為第一座。旋出世于平江澄照。為密庵嗣。遷江陰之光孝。無為之冶父。饒之薦福。平江之虎丘。皆天下名山。惟冶父最寂寞。又以火廢。師一臨之。四方名衲踵至。棟宇亦大興。人謂師能使所居山大。慶元丁巳。被旨住靈隱。居六年。道盛行。得法者眾。法席為一時冠。而師有棲隱之志。即上章乞罷住持事。上察其誠許之。退居東庵。俄屬微疾。猶不少廢唱道。忽垂一則語。
【現代漢語翻譯】 現代漢語譯本：隆興二年（公元1164年），這位禪師最初在臨安（今杭州）西湖的白蓮精舍剃度出家。自此以後，他遍訪江浙一帶的各大禪師，但很少有能讓他滿意的。於是他乘船渡海來到福建，拜見了木庵永公（禪師名號）。 木庵永公（禪師名號）舉出一個話頭：『有句無句，如藤倚樹。』禪師回答說：『裂破。』木庵永公（禪師名號）說：『瑯瑘道（指瑯瑘慧覺禪師的禪風）好一堆爛柴聻（語氣詞，表示輕蔑）！』禪師回答說：『矢上加尖（比喻更加精進）。』像這樣你來我往地應對了好幾次。 木庵永公（禪師名號）說：『老兄的言語，老僧我也不過如此，只是還未到位。』又說：『他日拂柄（禪杖）在手，為人不得，驗人不得。』禪師回答說：『為人者，使博地凡夫（指普通人），一超入聖域，固然很難。至於驗人，打向面前過，不待開口，已知渠骨髓（指徹底瞭解對方），何難之有？』木庵永公（禪師名號）舉起手說：『明明向汝道，開口不在舌頭上。』禪師後來才明白這句話的含義。 過了一年多，禪師在衢州（今浙江衢州）的西山拜見了密庵禪師（禪師名號）。密庵禪師（禪師名號）隨問即答，密庵禪師（禪師名號）微笑說：『黃楊禪爾（比喻稀少而珍貴的禪）。』禪師急切地想要明道，甚至忘記了睡覺和吃飯。密庵禪師（禪師名號）後來移住到蔣山華藏寺和徑山寺，禪師都跟隨他。 有一天，密庵禪師（禪師名號）入室參禪時，問身邊的僧人：『不是心，不是佛，不是物，是什麼？』禪師在旁邊侍立，忽然大悟，於是說：『今日方知木庵道（指木庵永公禪師）開口不在舌頭上。』從此以後，禪師的機鋒辯才縱橫無礙，鋒芒不可觸及。木庵永公（禪師名號）遷往靈隱寺，於是任命禪師為第一座（寺院中的重要職位）。不久，禪師在平江（今蘇州）的澄照寺開法傳道，成為密庵禪師（禪師名號）的法嗣。 禪師先後遷往江陰（今江蘇江陰）的光孝寺、無為（今安徽無為）的冶父寺、饒州（今江西鄱陽）的薦福寺、平江（今蘇州）的虎丘寺，這些都是天下的名山。只有冶父寺最為寂寞，又因為火災而荒廢。禪師一到那裡，四方有名的僧人都紛紛趕來，寺院的建築也大規模興建起來。人們都說禪師能使他所居住的山興盛起來。 慶元丁巳年（公元1197年），禪師奉旨住持靈隱寺，住了六年，道風大盛，得法的人很多，靈隱寺的法席成為一時之冠。但是禪師有隱居的志向，於是上書請求辭去住持的職務，皇帝察覺了他的誠意，就答應了他的請求。禪師退居到東庵，不久就得了小病，但仍然沒有停止說法。忽然留下了一則法語。
【English Translation】 English version: In the second year of Longxing (1164 AD), the master was first ordained at the Bailian Jing She (White Lotus Retreat) in West Lake, Lin'an (present-day Hangzhou). Since then, he traveled to the doors of various great masters in Jiangsu and Zhejiang, but rarely found one who met his expectations. So he sailed across the sea to Fujian and met with Mu'an Yonggong (Zen Master's title). Mu'an (Zen Master's title) raised a topic: 'With or without a phrase, like a vine leaning on a tree.' The master replied, 'Tear it apart.' Mu'an (Zen Master's title) said, 'Langye Dao (referring to the Zen style of Langye Huijue Zen Master) is just a pile of rotten firewood!' The master replied, 'Adding sharpness to an arrow (metaphor for further advancement).' They responded to each other like this several times. Mu'an (Zen Master's title) said, 'Elder brother's words, this old monk is no more than that, but still not quite there.' He also said, 'One day, with the whisk (Zen staff) in hand, unable to guide people, unable to examine people.' The master replied, 'To guide people, to make ordinary people, in one leap enter the realm of the saints, is certainly difficult. As for examining people, passing before my eyes, without waiting for them to speak, I already know their marrow (thoroughly understand the other person), what difficulty is there?' Mu'an (Zen Master's title) raised his hand and said, 'Clearly telling you, opening the mouth is not on the tongue.' The master later understood the meaning of this sentence. More than a year later, the master met with Mi'an Zen Master (Zen Master's title) at Xishan in Quzhou (present-day Quzhou, Zhejiang). Mi'an Zen Master (Zen Master's title) answered immediately upon being asked, and Mi'an Zen Master (Zen Master's title) smiled and said, 'Huangyang Zen (metaphor for rare and precious Zen).' The master was eager to understand the Dao, even forgetting to sleep and eat. Mi'an Zen Master (Zen Master's title) later moved to Jiangshan Huazang Temple and Jingshan Temple, and the master followed him. One day, when Mi'an Zen Master (Zen Master's title) entered the room for meditation, he asked the monks beside him, 'Not mind, not Buddha, not object, what is it?' The master was standing beside him, and suddenly had a great enlightenment, and then said, 'Today I finally know that Mu'an Dao (referring to Zen Master Mu'an Yonggong) opening the mouth is not on the tongue.' From then on, the master's wit and eloquence were unhindered, and his sharpness was untouchable. Mu'an (Zen Master's title) moved to Lingyin Temple, so he appointed the master as the first seat (an important position in the temple). Soon, the master opened the Dharma and preached at Cheng Zhao Temple in Pingjiang (present-day Suzhou), becoming the Dharma heir of Mi'an Zen Master (Zen Master's title). The master successively moved to Guangxiao Temple in Jiangyin (present-day Jiangyin, Jiangsu), Yefu Temple in Wuwei (present-day Wuwei, Anhui), Jianfu Temple in Raozhou (present-day Poyang, Jiangxi), and Huqiu Temple in Pingjiang (present-day Suzhou), all of which are famous mountains in the world. Only Yefu Temple was the most desolate, and it was also abandoned due to a fire. As soon as the master arrived there, famous monks from all directions rushed to come, and the temple's buildings were also built on a large scale. People said that the master could make the mountain he lived in prosper. In the year of Ding Si of Qingyuan (1197 AD), the master was ordered to reside at Lingyin Temple. After living there for six years, the Dao flourished greatly, and many people attained the Dharma. The Dharma seat of Lingyin Temple became the crown of the time. However, the master had the ambition to live in seclusion, so he submitted a letter requesting to resign from the position of abbot. The emperor perceived his sincerity and granted his request. The master retired to the East Hermitage, and soon became slightly ill, but still did not stop preaching the Dharma. Suddenly, he left behind a Dharma saying.
以驗學者。曰。有力量人。為甚麼抬腳不起。開口不在舌頭上。又貽書諸嗣法。囑令傳持大法。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。實嘉泰二年八月四日也。得年七十有一。坐夏四十。徒輩奉全身。塔于北高峰之原。
偃溪聞傳
廣聞。閩之侯官林氏子。家世業儒。疏眉秀目。哆口豐頤。從季父智隆于宛陵光孝。十八得度受具。初見鐵牛印。少室睦。無際派。追隨甚久。聞浙翁唱道天童。袖香謁之。初見機道齟齬。翁移徑山。師踵至。翁笑迎曰。汝來耶。一夕坐檐間。聞更三轉入室。曳履而蹶。如夢忽醒。翌朝造翁室。翁舉趙州洗缽盂話。師將啟吻。翁遽止之。平生疑情。當下冰釋。紹定戊子。四明制閫胡公。以小凈慈致之。歷住香山萬壽雪竇育王凈慈靈隱徑塢八山。所至革弊支傾。廣容徒眾。道化大行。有云。十字街頭石幢子。無你遮護處。一聲江上侍郎來。無你迴避處。衲僧家。早出暮入。腳前腳后。也須仔細。忽然筑著磕著。凈慈拄杖。別有分付。又云。一升三合。拄杖頭邊。萬水千山。草鞋跟底。未言先領。誰家灶里。無煙撩起。便行是處。井中有水。莫道空來又空去。許多途路不相孤。洗髮精醒。可謂善說法要矣。景定四年。壽七十五而化。師法嗣頗眾。而獨云
【現代漢語翻譯】 現代漢語譯本： 爲了考驗學人。他說：『有力量的人，為什麼抬不起腳？開口說話不在舌頭上。』又給各位嗣法弟子寫信，囑咐他們傳持大法。因此寫了偈子說：『來無所來，去無所去，瞥然轉變玄關，佛祖也措手不及。』然後結跏趺坐而圓寂。實際上是嘉泰二年八月初四。享年七十一歲，坐夏四十年。徒弟們將他的全身，建塔于北高峰的原野。
偃溪聞傳
廣聞（法號），是閩地侯官林氏之子。家世代以儒學為業。他眉毛疏朗，眼睛秀美，嘴大下巴豐滿。跟隨季父智隆在宛陵光孝寺出家。十八歲時得度並受具足戒。最初拜見鐵牛印（禪師），後來又跟隨少室睦（禪師），無際派（禪師），跟隨了很久。聽說浙翁（禪師）在天童寺說法，便帶著香前往拜見。初次見面時，機鋒不合。浙翁禪師移居徑山寺，廣聞禪師也跟隨前往。浙翁禪師笑著迎接他說：『你來了啊。』一天晚上坐在屋檐下，聽到三更的打更聲，進入室內，拖著鞋子跌倒了，如同從夢中突然醒來。第二天早上拜訪浙翁禪師，浙翁禪師舉起趙州洗缽盂的話頭。廣聞禪師剛要開口，浙翁禪師立刻制止了他。平生所有的疑情，當下冰釋。紹定戊子年，四明制閫胡公，用小凈慈寺來迎請他。歷任香山、萬壽、雪竇、育王、凈慈、靈隱、徑塢八座寺廟的住持。每到一處都革除弊端，扶持傾頹，廣納徒眾，道化大行。有話說：『十字街頭的石幢子，沒有你遮護的地方。一聲江上侍郎來了，沒有你迴避的地方。衲僧家，早出晚歸，腳前腳后，也要仔細。忽然筑著磕著，凈慈的拄杖，另有分付。』又說：『一升三合，在拄杖頭邊。萬水千山，在草鞋跟底。未說先領會，是誰家灶里，無煙升起。便行是處，井中有水。莫道空來又空去，許多途路不相孤。』洗髮精醒，可以說是善於說法要了。景定四年，享年七十五歲而圓寂。廣聞禪師的法嗣很多，而只有云（禪師）...
【English Translation】 English version: To test the students, he said, 'Why can't a strong person lift his foot? Why is speech not on the tongue?' He also wrote letters to all his Dharma heirs, instructing them to uphold and transmit the Great Dharma. Therefore, he wrote a verse saying, 'Coming from nowhere, going to nowhere, a sudden turn of the mysterious pass, even the Buddhas and Patriarchs are caught off guard.' Then he sat in full lotus posture and passed away. It was actually the fourth day of the eighth month of the second year of the Jiatai era. He lived to the age of seventy-one, having spent forty summers in meditation. His disciples built a stupa for his whole body in the wilderness of North Peak.
The Biography of Yanxi Wen
Guangwen (Dharma name) was the son of the Lin family of Houguan in Min. His family had been Confucian scholars for generations. He had sparse eyebrows, beautiful eyes, a large mouth, and a full chin. He followed his uncle Zhilong to Guangxiao Temple in Wanling. At the age of eighteen, he was ordained and received the full precepts. He first met Iron Ox Yin (Zen master), and later followed Shaoshi Mu (Zen master) and Wuji Pai (Zen master) for a long time. Hearing that Zhe Weng (Zen master) was preaching at Tiantong Temple, he went to pay his respects with incense. At their first meeting, their Zen styles clashed. When Zhe Weng Zen master moved to Jingshan Temple, Guangwen Zen master followed him. Zhe Weng Zen master greeted him with a smile and said, 'You have come.' One night, sitting under the eaves, he heard the third watch and entered the room, dragging his shoes and falling, as if suddenly awakened from a dream. The next morning, he visited Zhe Weng Zen master, who raised the topic of Zhaozhou washing his bowl. As Guangwen Zen master was about to speak, Zhe Weng Zen master immediately stopped him. All the doubts he had in his life were instantly resolved. In the year of Wuzi in the Shaoding era, Duke Hu of Siming invited him to Xiaojingci Temple. He successively served as abbot of Xiangshan, Wanshou, Xuedou, Yuwang, Jingci, Lingyin, and Jingwu temples. Wherever he went, he eliminated abuses, supported the declining, widely accepted disciples, and greatly promoted the Dharma. There is a saying: 'The stone pillar at the crossroads has no place for you to hide. When the Jiangshang attendant arrives, there is no place for you to avoid. Monks, going out early and returning late, must be careful with every step. If you suddenly stumble, the staff of Jingci has other instructions.' It is also said: 'One sheng and three he, at the head of the staff. Ten thousand rivers and mountains, under the heels of straw sandals. Understanding before speaking, whose stove has smoke rising without fire? Wherever you go, there is water in the well. Do not say that you come and go in vain, many paths do not leave you alone.' Washing his hair and becoming clear-headed, he can be said to be good at expounding the Dharma. In the fourth year of Jingding, he passed away at the age of seventy-five. Guangwen Zen master had many Dharma heirs, but only Yun (Zen master)...
峰高止泓鑒二公。能振起師道云。
藏叟珍公傳
善珍。字藏叟。泉之南安呂氏子。年十三落髮。十六遊方。至杭受具足戒。謁妙峰善公于靈隱。入室悟旨。后出住里之光孝。升承天。繼遷安吉之思溪圓覺。福之雪峰。復以朝命。移四明之育王。臨安之徑山。上堂。靈云見桃花悟去。玄沙道。敢保老兄未徹。香嚴聞擊竹悟去仰山道。祖師禪未會。禪和十個五雙道。我此一門。全無肯路示。未知靈云香嚴在。要知二大老磨。醉我落花天。借他絃歌里。又據室云。這裡便是問訊燒香。了來老僧身邊。玄地底所在么。呆子你自鈍置猶可。莫來鈍置老僧。師法語無拘滯。大率類此。門人貌師真請題。揮云。參禪無悟。識字有數。眼三角似燕山愁胡。面百折如趙婆呷醋。一著高出諸方。敢道飯是米做。生於紹興甲寅。逝于嘉定丁丑。年八十有三。六住大剎。接納良多。而入室得髓者。唯元叟端公一人而已。端之後法脈繩繩。至我 明。尚有振起作師吼者。師之道。源遠流長。可知矣。
如玨傳
如玨。字荊叟。婺州人。圓悟五世孫癡鈍之子。初見癡鈍。室中僧問。如何是佛。癡鈍命師下語。師答。爛冬爪。即呈頌曰。如何是佛爛冬瓜。咬著冰霜透齒牙。根蒂雖然無窖子。一年一度一開花。癡鈍笑而可之
【現代漢語翻譯】 現代漢語譯本 峰高止泓鑒二公，能振興師道啊！
藏叟珍公傳
善珍，字藏叟，是泉州南安呂氏的兒子。十三歲剃髮出家，十六歲開始遊方參學，到杭州受了具足戒。在靈隱寺拜見妙峰善公，入室參悟，領會了禪宗的宗旨。後來出任光孝寺住持，升座承天寺，又先後遷往安吉的思溪圓覺寺、福州的雪峰寺。又因為朝廷的命令，調任四明的育王寺、臨安的徑山寺。上堂說法時，他說：『靈云因為見到桃花而開悟，玄沙卻說，我敢保證老兄你還沒徹悟。香嚴因為聽到擊竹的聲音而開悟，仰山卻說，你還沒體會到祖師禪。禪和子們十個有五雙都說，我這一門，完全沒有肯定的路數可以指示。』不知道靈雲和香嚴在哪裡？要知道這兩位老人家，一個沉醉在落花天，一個借用絃歌來表達。又據室而說：『這裡便是問訊燒香的地方，了卻來老僧身邊的玄妙之處在哪裡呢？呆子，你自己愚鈍也就算了，不要來愚鈍老僧。』善珍禪師的法語沒有拘束，大體上都是這樣。門人請他為他的畫像題詞，他揮筆寫道：『參禪沒有開悟，識字卻有數。三角眼像燕山的愁胡，滿臉皺紋像趙婆喝醋。一著高出諸方，敢說飯是米做的。』善珍禪師生於紹興甲寅年，逝于嘉定丁丑年，享年八十三歲。曾六次住持大寺，接引了很多人，但入室得到真髓的，只有元叟端公一人而已。端公之後，法脈綿延不絕，到我大明朝，還有人能振興師道，發出獅子吼。善珍禪師的道，源遠流長，由此可知。
如玨傳
如玨，字荊叟，是婺州人，圓悟的五世孫，癡鈍的弟子。當初拜見癡鈍時，室內有僧人問：『如何是佛？』癡鈍讓如玨禪師回答。如玨禪師回答說：『爛冬瓜。』並呈上頌詞說：『如何是佛爛冬瓜，咬著冰霜透齒牙。根蒂雖然沒有窖子，一年一度一開花。』癡鈍笑著認可了他的回答。
【English Translation】 English version Venerable Fenggao Zhihong and Jian, they can revitalize the way of teachers!
Biography of Elder Cangsou Zhen
Shanzhen (Good Treasure), styled Cangsou (Old Man of the Hidden Village), was a son of the Lü family of Nan'an, Quanzhou (a city in Fujian province). He shaved his head at the age of thirteen and began wandering at sixteen. He received the complete precepts in Hangzhou. He visited Master Miaofeng Shan at Lingyin Temple, entered his room, and understood the essence of Chan. Later, he became the abbot of Guangxiao Temple in his hometown, ascended to Chengtian Temple, and then moved to Sixi Yuangjue Temple in Anji, and Xuefeng Temple in Fuzhou. By imperial decree, he was transferred to Yuwang Temple in Siming and Jingshan Temple in Lin'an. In his Dharma talks, he said: 'Lingyun attained enlightenment upon seeing the peach blossoms, but Xuansha said, 'I dare to guarantee that you, my brother, have not thoroughly understood.' Xiangyan attained enlightenment upon hearing the sound of striking bamboo, but Yangshan said, 'You have not understood the Zen of the Patriarchs.' The Chan monks, five pairs out of ten, say, 'In my school, there is absolutely no definite path to point out.' Where are Lingyun and Xiangyan now? To know these two old masters, one is intoxicated in the falling flower sky, and the other borrows strings and songs to express himself.' He also said from his seat: 'This is the place for inquiring and burning incense. Where is the mystery that comes to the old monk's side? Fool, it is fine if you dull yourself, but do not come to dull the old monk.' Master Shanzhen's Dharma words were unrestrained, generally like this. When a disciple asked him to inscribe on his portrait, he waved his brush and wrote: 'Meditating on Chan without enlightenment, knowing characters has a number. Triangular eyes like the sorrowful Hu (barbarian) of Yanshan, a face full of wrinkles like Zhao's wife drinking vinegar. One move stands out from all directions, daring to say that rice is used to make rice.' Master Shanzhen was born in the year of Jia Yin in the Shaoxing era (1134 AD) and passed away in the year of Ding Chou in the Jiading era (1217 AD), at the age of eighty-three. He served as abbot in six great monasteries, receiving many people, but only Yuansou Duan (Original Elder Duan) alone obtained the marrow of his teaching. After Duan, the Dharma lineage continued unbroken, and even in our Ming Dynasty, there were still those who could revitalize the way of teachers and roar like lions. The way of Master Shanzhen is of distant origin and long flow, as can be known from this.
Biography of Ru Jue
Ru Jue (As Jade), styled Jingsou (Old Man of Jing), was a native of Wuzhou, the fifth-generation descendant of Yuanwu, and a disciple of Chidun (Dull Fool). When he first met Chidun, a monk in the room asked: 'What is Buddha?' Chidun instructed Ru Jue to give a saying. Ru Jue answered: 'A rotten winter melon.' He then presented a verse saying: 'What is Buddha? A rotten winter melon. Biting into it, the ice and frost pierce the teeth. Although the roots have no cellar, it blooms once a year.' Chidun smiled and approved of his answer.
。後知遇穆陵。端平中。有詔。自育王升住徑山。始開堂。乃述銘以諭眾曰。幻身夢宅。空中物色。前際無窮。后際寧克。出此沒彼。升沉疲極。未免三輪。何時休息。貪戀世間。因緣成質。從生至老。一無所得。根本無明。因茲被惑。光陰可惜。剎那不測。今生空過。來世窒塞。從迷至迷。皆因六賊。六道往還。三界匍匐。早訪明師。親覲高德。抉擇身心。去其荊棘。世自浮沉。眾緣豈逼。研窮法理。以悟為則。心境俱捐。莫記莫憶。六根夷然。行住嘿嘿。一心不生。萬法俱息。結夏謂眾曰。我此一宗。正令全提。如暴風卒雨。鼓盪無前。石火電光。追奔不及。舉意即迷源。抬眸已蹉過。不是目前法。莫生種種心。縱汝三種互修。剋期取證。第一頭第三首。萬拄千掙。轉見氣急。殊不知髑髏未具己眼。先明㘞地一聲。千了百當。然雖如此。親證者萬無一二。錯會者數有河沙。師見地高朗。不多讓古人。然福德因緣。不無少遜。或云。師功用比圓悟益弘。或亦未之思耳。
無準范禪師傳
師範。梓潼雍氏子。九歲依陰平山道欽出家。經書過目成誦。紹熙五年冬。登具戒。明年。成都坐夏。遇老宿名堯者。范請益坐禪之法。堯曰。禪是何物。坐是何人。范受其語。晝夜體究。一日如廁提前話。有省。遂出蜀
【現代漢語翻譯】 現代漢語譯本：後來，他遇到了穆陵。端平年間，朝廷下詔，讓他從育王寺升任徑山寺住持。他開始開堂講法，於是寫下銘文來告誡眾人：『幻化的身體，如夢的住所，都是空中的景象。過去無邊無際，未來又怎能預測？從這裡出去，到那裡沒入，升起又沉落，疲憊不堪。無法避免三輪（指煩惱輪、業輪、果報輪），何時才能休息？貪戀世間，因緣和合成物質。從生到老，一無所得。根本的無明，因此被迷惑。光陰可惜，剎那難以預測。今生空過，來世就會受阻。從迷惑到迷惑，都是因為六賊（指色、聲、香、味、觸、法六種外境）。在六道中往還，在三界中匍匐。早點拜訪開明的老師，親自謁見高尚的德行之人。決斷身心，去除其中的荊棘。世事本就浮沉不定，眾多因緣又怎能逼迫你？研究透徹佛法真理，以開悟作為準則。心和境都要捨棄，不要記憶，也不要回憶。六根平靜安寧，行為舉止都保持沉默。一心不生起，萬法都止息。』 結夏安居時，他對眾人說：『我這一宗，正令完全提持，就像暴風驟雨一樣，鼓動衝擊，無所阻擋。如同石火電光，追趕奔跑也來不及。稍微動念就迷失了根源，抬頭一看就已經錯過了。不是眼前的法，不要生起種種心。縱然你們三種禪觀互相修習，想要按期證悟，第一頭和第三首（比喻顛倒錯亂），萬般抵擋，千般掙扎，反而更加著急。殊不知頭顱還沒有具備自己的眼睛，先要明白㘞地一聲（形容突然醒悟的聲音），千了百當。』雖然如此，親自證悟的人萬中無一二，錯誤理解的人卻多如恒河沙數。禪師的見地高明開朗，不比古人差多少，然而福德因緣，不免稍微遜色。有人說，禪師的功用比圓悟禪師更加弘大，或許也沒有仔細思考過吧。
無準范（Wuzhun Fan）禪師傳
師範（Shifan），是梓潼雍氏的兒子。九歲時依附陰平山道欽（Daoqin）出家。經書看過一遍就能背誦。紹熙五年冬天，受了具足戒。第二年，在成都坐夏安居。遇到一位老修行，名叫堯（Yao）。師範向他請教坐禪的方法。堯說：『禪是什麼東西？坐的是什麼人？』師範接受了他的話，日夜體會研究。一天，上廁所時突然領悟了提前話（指未開口前的念頭），於是離開了四川。
【English Translation】 English version: Later, he encountered Muling. During the Duanping era, an imperial edict ordered him to be promoted from Abbot of Yuwang Temple to Abbot of Jingshan Temple. He began to give sermons, and so he wrote an inscription to advise the assembly: 'Illusory body, dreamlike dwelling, are all sights in the sky. The past is boundless, how can the future be predicted? Going out from here, sinking in there, rising and falling, exhausted. Unable to avoid the three wheels (referring to the wheel of affliction, the wheel of karma, and the wheel of retribution), when can one rest? Greedily clinging to the world, causes and conditions combine to form matter. From birth to old age, nothing is gained. The fundamental ignorance, therefore, is being deluded. Time is precious, a moment is unpredictable. If this life is wasted, the next life will be obstructed. From delusion to delusion, all because of the six thieves (referring to the six external objects of form, sound, smell, taste, touch, and dharma). Wandering back and forth in the six realms, crawling in the three realms. Visit enlightened teachers early, personally meet people of noble virtue. Resolve the mind and body, remove the thorns within. The world is inherently floating and sinking, how can numerous causes and conditions force you? Study the principles of Dharma thoroughly, take enlightenment as the standard. Abandon both mind and environment, do not remember, nor recall. The six roots are peaceful and tranquil, behavior and actions remain silent. If one mind does not arise, all dharmas cease.' During the summer retreat, he said to the assembly: 'My sect, the true decree is completely upheld, like a storm and torrential rain, drumming and impacting, without obstruction. Like a spark of flint and lightning, chasing and running cannot catch up. A slight thought arises and the source is lost, looking up and already missed. It is not the Dharma before your eyes, do not give rise to various minds. Even if you cultivate the three kinds of meditation mutually, wanting to attain enlightenment on schedule, the first head and the third head (a metaphor for upside down and confused), resisting in every way, struggling in every way, only to become more anxious. Little do they know that the skull has not yet possessed its own eyes, first understand the sound of 'Pha!' (describing the sound of sudden awakening), a thousand things are understood at once.' Even so, those who personally attain enlightenment are one or two in ten thousand, but those who misunderstand are as numerous as the sands of the Ganges River. The Chan master's insight is high and clear, not much different from the ancients, but the causes and conditions of merit and virtue are inevitably slightly inferior. Some say that the Chan master's function is more extensive than that of Chan Master Yuanwu, perhaps they have not thought carefully about it.
Biography of Chan Master Wuzhun Fan (Wuzhun Fan)
Shifan (Shifan) was the son of the Yong family of Zitong. At the age of nine, he became a monk relying on Daoqin (Daoqin) of Yinping Mountain. He could recite scriptures after reading them once. In the winter of the fifth year of Shaoxi, he received the complete precepts. The following year, he spent the summer retreat in Chengdu. He met an old practitioner named Yao (Yao). Shifan asked him about the method of seated meditation. Yao said: 'What is Chan? Who is sitting?' Shifan accepted his words and studied them day and night. One day, while going to the toilet, he suddenly realized the 'pre-talk' (referring to the thought before speaking), and then left Sichuan.
。謁佛照于育王。照問何處人。曰。劍州人。照曰。將得劍來否。范隨聲便喝。照笑曰。這烏頭子亂做。范懶剃髮長故。佛照室中。嘗以烏頭子呼之。久之。欲觀臺雁。拉石溪月公同往。至瑞巖。時云巢領住持事。留分座。忽夜。夢偉衣冠者。持把茅見授。翼日。明州清涼專使至。師受請入院。見所設伽藍神。茅其姓衣冠。與所夢無異云。上堂。遂為破庵拈香。以示法切得旨深也。嗣遷焦山雪竇。被旨移育王。住徑山。最久。雖兩丁火厄。而旋復舊觀。號法席全盛。理宗嘗召師。入慈明殿。升座說法。上親御垂聽大悅。賜佛鑒禪師號。並金襕僧伽黎。淳祐戊申秋。築室明月池上。榜曰退耕。乞老於朝。而舊疾適作。三月旦升堂別眾。至十五日。區畫後事。親遺表。及遺書十數封。言笑如平時。其徒以遺偈為請。乃執筆疾書云。來時空索索。去亦赤條條。更要問端的。天臺有石橋。移項而逝。
石田薰禪師傳
法薰。號石田。眉公彭氏子也。生而慧敏。三四歲時。見僧即喜。年十六從丹棱石龍山法寶院智明出家。二十二剃髮受具戒。遊方至石霜。禮雷遷塔。述偈曰。一念慈容元不隔。何須特地肆乖張。平高就下婆心切。惱得雷公一夜忙。薰名因是大著。聞吳門穹窿破庵先禪師道望。遂往依焉。一見知為法器
【現代漢語翻譯】 現代漢語譯本 佛照禪師在育王寺拜謁佛照（禪師名號）。佛照問：『你是哪裡人？』回答說：『劍州人。』佛照說：『把劍帶來了嗎？』范（應是指某位僧人）立刻大喝一聲。佛照笑著說：『這烏頭子（指莽撞的人）胡亂來。』范因為懶得剃頭，頭髮長了。佛照在自己的房間里，常常用『烏頭子』稱呼他。時間久了，佛照想要去觀賞天臺山的雁，拉著石溪月公一同前往，到了瑞巖寺，當時云巢正在主持寺院事務，留他們分座講法。忽然一天晚上，佛照夢見一位穿著華麗官服的人，拿著一把茅草送給他。第二天，明州清涼寺的專使到了，邀請佛照去主持寺院。佛照見到寺里供奉的伽藍神，姓茅，穿著的衣冠，和夢裡見到的一模一樣。佛照上堂說法，於是為破庵禪師拈香，以此表明他對佛法的理解深刻透徹。後來，佛照先後遷往焦山、雪竇寺，奉旨移住育王寺，在徑山寺住的時間最長。雖然兩次遭遇火災，但很快恢復了原貌，號稱法席非常興盛。理宗皇帝曾經召見佛照禪師，到慈明殿升座說法，皇帝親自聽講，非常高興，賜予佛鑒禪師的稱號，以及金襕僧伽黎（袈裟）。淳祐戊申年秋天，佛照在明月池上建造房屋，題名為『退耕』，請求告老還鄉。但舊病發作，三月初一上堂告別大眾，到十五日，安排好後事，親自寫下遺表，以及十幾封遺書，言談歡笑如平時一樣。他的弟子們請求他留下遺偈，於是他拿起筆快速寫道：『來時空索索，去亦赤條條。更要問端的，天臺有石橋。』說完便側身去世。
石田薰禪師傳
法薰，號石田，是眉州彭家的兒子。他生來就聰明敏捷，三四歲的時候，見到僧人就很高興。十六歲時，跟隨丹棱石龍山法寶院的智明出家。二十二歲剃髮受具足戒。遊歷四方，到了石霜寺，禮拜雷遷的塔，寫了一首偈頌說：『一念慈容元不隔，何須特地肆乖張。平高就下婆心切，惱得雷公一夜忙。』法薰的名聲因此大顯。聽說吳門穹窿山的破庵先禪師很有聲望，於是前去依止他。一見面，就知道他是可以繼承佛法的人才。
【English Translation】 English version Fozhao (Dharma name) paid a visit to Fozhao (Temple name) at Yuwang Temple. Fozhao asked: 'Where are you from?' He replied: 'From Jianzhou.' Fozhao said: 'Did you bring your sword?' Fan (presumably a monk) immediately shouted loudly. Fozhao smiled and said: 'This Wutouzi (meaning a reckless person) is acting rashly.' Fan's hair grew long because he was too lazy to shave. In his room, Fozhao often called him 'Wutouzi.' After a long time, Fozhao wanted to go and see the geese at Tiantai Mountain, so he pulled Shixi Yuegong along with him. When they arrived at Ruiyan Temple, Yuncao was in charge of the temple affairs at the time, and he asked them to share the Dharma seat. Suddenly one night, Fozhao dreamed of a person wearing magnificent official robes, holding a handful of thatch and giving it to him. The next day, a special envoy from Qingliang Temple in Mingzhou arrived and invited Fozhao to preside over the temple. Fozhao saw the Qielan (Sangharama) deity enshrined in the temple, whose surname was Mao, and whose clothes and hat were exactly the same as those he had seen in his dream. Fozhao ascended the hall to preach the Dharma, and then offered incense for Zen Master Po'an, to show that his understanding of the Dharma was profound and thorough. Later, Fozhao moved to Jiaoshan and Xuedou Temples successively, and was ordered to move to Yuwang Temple. He stayed at Jingshan Temple for the longest time. Although he encountered two fires, he quickly restored the original appearance, and was known as the most prosperous Dharma seat. Emperor Lizong once summoned Zen Master Fozhao to ascend the seat and preach the Dharma in Ciming Hall. The emperor listened in person and was very happy, and bestowed the title of Zen Master Fojian, as well as a golden kasaya. In the autumn of the year of Wushen in the Chunyou era, Fozhao built a house on the Mingyue Pond, named it 'Retreating to Cultivation', and requested to retire to his hometown. But his old illness broke out. On the first day of the third month, he ascended the hall to bid farewell to the public. On the fifteenth day, he arranged his affairs, personally wrote a memorial, and more than a dozen letters, talking and laughing as usual. His disciples asked him to leave a death verse, so he picked up a pen and quickly wrote: 'Coming empty-handed, going away naked. If you want to ask the truth, there is a stone bridge in Tiantai.' After saying that, he passed away lying on his side.
Biography of Zen Master Shitian Xun
Fa Xun, named Shitian, was the son of the Peng family in Meizhou. He was born intelligent and quick-witted. When he was three or four years old, he was very happy to see monks. At the age of sixteen, he followed Zhiming of Fabao Temple on Shilong Mountain in Danleng to become a monk. At the age of twenty-two, he shaved his head and received the full precepts. He traveled around and arrived at Shishuang Temple, where he paid homage to the pagoda of Lei Qian, and wrote a verse saying: 'A single thought of compassion is never separated, why bother to deliberately act strangely. Leveling the high and lowering the low is a kind of compassionate heart, annoying Lei Gong for a whole night.' Xun's name became famous because of this. Hearing that Zen Master Po'an Xian of Qionglong Mountain in Wumen was highly respected, he went to rely on him. At first sight, he knew that he was a talent who could inherit the Dharma.
。室中舉世尊拈華迦葉微笑。薰云。焦磚打著連底凍。赤眼撞著火柴頭。破庵陰奇之。每於日用語默。故起其疑。薰於是決志。依棲隨時諮詢。與無準范。日相激勵。后見松源岳。肯堂充。遁庵演。咸謂。其從作家爐韛中來。自不同也。初住蘇州之高峰。次遷楓橋。鐘山虛席。亦補其處。寶慶初。遷凈慈。端平二年。遷靈隱。淳祐甲辰三月望。示徒云。但得本莫愁末。喚甚麼作本。喚甚麼作末。松柏千年青。不入時人意。牡丹一日紅。滿城公子醉。山僧恁么道。若有不肯底是我同參。弟子繪像求贊。有云。末後一句。分付廚山。眾訝之。明日示疾而逝。
癡絕沖傳
道沖。自號癡絕。武信長江荀氏子。母郭氏。嘗夢經山木瓜樹下。其實纍纍。取而食之。占者謂。當產奇士。已而師生。豐上短下。資稟過人。長應進士舉不利。受釋氏舉于梓州妙應院。落髮游成都。習經論有聲。紹熙壬子。出峽迴旋荊楚間。時松源倡道于饒之薦福。徑造其廬。適歲饑不受。會曹源生公。以云居首座。出世妙果。許師入室。俾侍香。老拳痛棒不少貸。至是平生知見。絕無影響。然終以未見松源為闕然。及松源遷靈隱。師曰。尚餘窮相一雙手。要向諸方癢處爬。至杭。松源門庭高峻。八閱月不得入。每囁嚅欲自言。屢呵斥不容近
【現代漢語翻譯】 現代漢語譯本： 世尊在室內拈花示眾，迦葉（Mahākashyapa，佛陀十大弟子之一，以頭陀苦行著稱）微笑。薰云（Xun Yun，人名）如同焦磚撞上了冰凍的地面，赤眼（Chi Yan，人名）撞上了火柴頭。破庵（Po An，人名）對他的行為感到奇怪，常常在他日常的言語和沉默中，故意引發他的疑惑。薰於是下定決心，依附並隨時向無準范（Wuzhun Fan，禪宗大師）諮詢，兩人互相激勵。後來他拜見了松源岳（Songyuan Yue，禪宗大師）、肯堂充（Kentang Chong，禪宗大師）、遁庵演（Dunan Yan，禪宗大師），他們都說，他是從禪宗大師的熔爐中出來的，自然與衆不同。他最初住在蘇州的高峰（Gaofeng，地名），後來遷到楓橋（Fengqiao，地名）。鐘山（Zhongshan，地名）空缺，也由他來填補。寶慶（Baoqing，南宋年號）初年，遷到凈慈寺（Jingci Temple，寺廟名）。端平（Duanping，南宋年號）二年，遷到靈隱寺（Lingyin Temple，寺廟名）。淳祐（Chunyou，南宋年號）甲辰年三月十五，他向弟子們開示說：『只要得到了根本，就不用擔心末節。』什麼是根本？什麼是末節？松柏千年常青，不合時人的心意；牡丹一日盛開，滿城公子沉醉。山僧我這樣說，如果有人不肯認同，那就是我的同參道友。弟子們為他畫像請求題贊，他寫道：『最後一句，交付給廚山（Chushan，地名）。』眾人都感到驚訝。第二天他示現疾病而去世。
癡絕沖傳（Chijue Chong Zhuan，人名）
道沖（Dao Chong，人名），自號癡絕（Chijue）。他是武信（Wuxin，地名）長江（Changjiang，地名）荀氏（Xun Shi，姓氏）的兒子，母親是郭氏（Guo Shi，姓氏）。郭氏曾經夢見自己在一棵山木瓜樹下，樹上結滿了果實，她摘下來吃了。占卜的人說，她會生下一個奇才。後來道衝出生，身材上豐下短，資質稟賦過人。長大后參加進士考試不利，在梓州（Zizhou，地名）妙應院（Miaoying Temple，寺廟名）接受了釋氏的剃度。落髮后遊歷成都（Chengdu，地名），學習經論頗有名聲。紹熙（Shaoxi，南宋年號）壬子年，他出峽后回到荊楚（Jingchu，地名）一帶。當時松源（Songyuan，禪宗大師）在饒州（Raozhou，地名）的薦福寺（Jianfu Temple，寺廟名）弘揚佛法，他直接前往拜訪。正趕上饑荒，松源沒有接納他。後來曹源生公（Caoyuan Sheng Gong，人名）以云居寺（Yunju Temple，寺廟名）首座的身份，在妙果寺（Miaoguo Temple，寺廟名）出世，允許道衝進入他的房間，讓他擔任侍香。曹源生公毫不留情地用老拳痛打他。至此，道沖平生所學的知見，完全沒有了影響。然而，他始終認為沒有見到松源是一個遺憾。等到松源遷到靈隱寺（Lingyin Temple，寺廟名），道沖說：『我還剩下窮酸的一雙手，要向各處需要幫助的地方伸出。』到了杭州（Hangzhou，地名），松源的門庭高峻，他八個月都無法進入。每次他囁嚅著想要自我介紹，都被呵斥不許靠近。
【English Translation】 English version: In the room, Shakyamuni Buddha held up a flower, and Mahākāshyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) smiled. Xun Yun (a person's name) was like a scorched brick hitting frozen ground, and Chi Yan (a person's name) was like a red eye striking a match head. Po An (a person's name) found his behavior strange and often deliberately provoked his doubts in his daily speech and silence. Xun then resolved to rely on and consult with Wuzhun Fan (a Chan master) at any time, and they encouraged each other. Later, he met Songyuan Yue (a Chan master), Kentang Chong (a Chan master), and Dunan Yan (a Chan master), who all said that he came from the furnace of a Chan master and was naturally different. He initially lived in Gaofeng (a place name) in Suzhou, and later moved to Fengqiao (a place name). When Zhongshan (a place name) was vacant, he was also appointed to that position. At the beginning of Baoqing (a reign era of the Southern Song Dynasty), he moved to Jingci Temple (a temple name). In the second year of Duanping (a reign era of the Southern Song Dynasty), he moved to Lingyin Temple (a temple name). On the fifteenth day of the third month of the Jia Chen year of Chunyou (a reign era of the Southern Song Dynasty), he instructed his disciples, saying, 'As long as you get the root, you don't have to worry about the branches.' What is the root? What are the branches? Pine and cypress are green for a thousand years, not in line with the intentions of people; peonies bloom for a day, and the young masters of the city are drunk. That's what this mountain monk says. If anyone disagrees, they are my fellow practitioners.' When the disciples painted his portrait and asked for an inscription, he wrote, 'The last sentence is entrusted to Chushan (a place name).' Everyone was surprised. The next day, he showed signs of illness and passed away.
The Biography of Chijue Chong (a person's name)
Dao Chong (a person's name), who called himself Chijue. He was the son of the Xun family (a surname) of Changjiang (a place name) in Wuxin (a place name), and his mother was Guo (a surname). Guo once dreamed that she was under a mountain papaya tree, and the tree was full of fruit. She picked it and ate it. The diviner said that she would give birth to a prodigy. Later, Dao Chong was born, with a body that was full at the top and short at the bottom, and his natural endowments were extraordinary. When he grew up, he was unsuccessful in the imperial examinations. He received ordination as a Buddhist monk at Miaoying Temple (a temple name) in Zizhou (a place name). After shaving his head, he traveled to Chengdu (a place name), where he studied the scriptures and treatises and became quite famous. In the Renzi year of Shaoxi (a reign era of the Southern Song Dynasty), after leaving the gorge, he returned to the Jingchu (a place name) area. At that time, Songyuan (a Chan master) was promoting Buddhism at Jianfu Temple (a temple name) in Raozhou (a place name), and he went directly to visit him. It happened to be a famine year, and Songyuan did not accept him. Later, Caoyuan Sheng Gong (a person's name), as the head monk of Yunju Temple (a temple name), appeared in the world at Miaoguo Temple (a temple name) and allowed Dao Chong to enter his room and serve as an incense attendant. Caoyuan Sheng Gong beat him mercilessly with his old fists. At this point, Dao Chong's knowledge and views that he had learned in his life had no influence at all. However, he always considered it a regret that he had not met Songyuan. When Songyuan moved to Lingyin Temple (a temple name), Dao Chong said, 'I still have a pair of poor hands, and I want to reach out to places that need help.' When he arrived in Hangzhou (a place name), Songyuan's gate was high and steep, and he could not enter for eight months. Every time he stammered, wanting to introduce himself, he was scolded and not allowed to approach.
。一日有告之松源者。松源曰。我已八宇打開。自是他當面蹉過。師聞此語。口耳俱喪。始知侍曹源時。嘻戲怒罵。無非善呵方便。既而曹源順寂。遍歷諸老之門。逾二十年。出世秀州之光孝。金陵之蔣山。福州之鼓山雪峰。嘉熙戊戌。有旨住太白名山。兩育王住持未得人。因師之至。又強之兼領。師往來兩山間。四方學者。從之如歸。教聞京師。詔下移靈隱。追念密庵松源舊遊。方思所以振起祖風。而魔事出于意料所不及。難以口舌爭。遽動歸老故山之志。伐鼓亟去。雖京兆尹節齋趙公。致書力挽堂帖有虎丘之命升師。虛齋趙公以蔣山起之。俱莫能回其意。戊申春。育王散席。諸大老落落如晨星。惟師為叢林尊宿。眾舉于朝。日夜俟師之出。亦固辭乃已。又有欲挽之為法華開山。懇祈再三不得請。而來牒住徑山之命繼至。師謂先諾固不可違君命。豈應引避。乃以九月至法華。逾月登雙徑。人神響應。歡聲如雷。師說法。簡直明爽。不落窠臼。嘗云。盡乾坤大地。無絲毫許大。汝諸人。橫擔拄杖。繞四天下。行腳道。我無處不到。無事不知。且道。西天那爛陀寺戒賢論師。今日說甚麼法。又云。有一人一念頓證。墮在佛數。有一人累劫闡提。不願成佛。且道。那個合受人天供養。良久云。蝶穿芳徑雙眉濕。蜂掠殘花兩
【現代漢語翻譯】 現代漢語譯本 一日，有人將此事告訴了松源（Songyuan，人名）。松源說：『我早已八宇打開，只是他當面錯過了。』 師父聽到這話，頓時口耳都失去了作用（形容震驚）。這才明白侍奉曹源（Caoyuan，人名）時，嬉戲怒罵，無非都是善巧方便。不久曹源圓寂，師父遍訪諸位老宿的門下，超過二十年。後來出世，先後住持秀州的光孝寺、金陵的蔣山寺、福州的鼓山雪峰寺。嘉熙戊戌年間，有旨意讓師父住持太白名山。兩座育王寺住持之位一直沒有合適的人選，因為師父的到來，又極力請求師父兼領。師父往來於兩山之間，四方學者，跟隨他如同歸家一般。師父的教化傳到京城，皇帝下詔讓師父移住靈隱寺。師父追念密庵（Mi'an，人名）和松源的舊遊，正想振興祖師的宗風，然而魔事卻出於意料之外，難以用言語爭辯，於是立即動了歸老故鄉山林的念頭，敲響法鼓迅速離去。雖然京兆尹節齋趙公（Jiezhai Zhao Gong，人名）寫信極力挽留，堂帖上也有住持虎丘寺的任命，虛齋趙公（Xuzhai Zhao Gong，人名）也想讓師父住持蔣山寺，都不能改變他的心意。戊申年春天，育王寺的散席儀式上，諸位大老寥落得如同晨星一般，只有師父是叢林中的尊宿，大眾向朝廷舉薦，日夜等待師父出山，師父也堅決推辭才作罷。又有想挽留師父去法華寺開山的，懇切祈求再三也沒有得到應允。後來，住持徑山寺的任命接踵而至。師父說，先前的承諾固然不可違背，君王的命令豈能迴避？於是九月到達法華寺，過了一個月登上雙徑山，人神響應，歡呼聲如雷。師父說法，直接明瞭爽快，不落入俗套。曾經說過：『盡虛空遍法界，沒有絲毫大的地方。你們這些人，橫擔著拄杖，繞著四天下行走，我無處不到，無事不知。且說，西天那爛陀寺的戒賢論師（Jiexian Lunshi，人名），今天在說什麼法？』 又說：『有一個人一念之間頓悟證果，位列諸佛之數；有一個人累劫以來都是闡提（斷善根的人），不願成佛。且說，哪一個才合該接受人天供養？』 良久，說：『蝶穿芳徑雙眉濕，蜂掠殘花兩』
【English Translation】 English version One day, someone told Songyuan (Songyuan, a person's name) about this matter. Songyuan said, 'I have already opened the eight universes, it's just that he missed it right in front of his face.' When the Master heard this, his mouth and ears were immediately rendered useless (describing shock). Only then did he realize that when serving Caoyuan (Caoyuan, a person's name), the playful jokes and scolding were all skillful means. Soon after Caoyuan passed away, the Master visited the monasteries of various senior monks for over twenty years. Later, he emerged into the world, successively serving as abbot of Guangxiao Temple in Xiuzhou, Jiangshan Temple in Jinling, and Gushan Xuefeng Temple in Fuzhou. During the Jiaxi Wuxu year, there was an imperial decree for the Master to reside at Mount Taibai. The position of abbot at the two Yuwang Temples had not been filled, and because of the Master's arrival, they earnestly requested the Master to take on both positions. The Master traveled between the two mountains, and scholars from all directions followed him as if returning home. The Master's teachings reached the capital, and the emperor issued an edict for the Master to move to Lingyin Temple. The Master reminisced about his old travels with Mi'an (Mi'an, a person's name) and Songyuan, and was thinking of revitalizing the ancestral tradition, but unexpected demonic events occurred, making it difficult to argue with words. Therefore, he immediately had the idea of returning to his old mountain forest, and quickly left after sounding the Dharma drum. Although the magistrate of Jingzhao, Jiezhai Zhao Gong (Jiezhai Zhao Gong, a person's name), wrote letters to earnestly persuade him to stay, and there was also an appointment to serve as abbot of Tiger Hill Temple, and Xuzhai Zhao Gong (Xuzhai Zhao Gong, a person's name) also wanted the Master to serve as abbot of Jiangshan Temple, none of them could change his mind. In the spring of Wushen year, at the closing ceremony of Yuwang Temple, the senior monks were as sparse as morning stars, and only the Master was a respected elder in the monastic community. The public recommended him to the court, waiting day and night for the Master to come out of the mountain, but the Master firmly declined. There were also those who wanted to persuade the Master to establish Fahua Temple, earnestly pleading repeatedly but not being granted their request. Later, the appointment to serve as abbot of Jingshan Temple arrived one after another. The Master said, 'The previous promise cannot be violated, and how can I avoid the emperor's command?' Therefore, he arrived at Fahua Temple in September, and after a month, ascended Shuangjing Mountain, with people and gods responding, and cheers like thunder. The Master's Dharma talks were direct, clear, and refreshing, not falling into clichés. He once said, 'Throughout the entire universe, there is not a single place that is large. You people, carrying your staffs horizontally, walk around the four continents, I go everywhere, and know everything. Tell me, what Dharma is the Preceptor Jiexian (Jiexian Lunshi, a person's name) of Nalanda Temple in Western India teaching today?' He also said, 'There is a person who suddenly attains enlightenment in a single thought, and is ranked among the Buddhas; there is a person who has been an icchantika (one who has severed their roots of goodness) for countless kalpas, and does not wish to become a Buddha. Tell me, which one is worthy of receiving offerings from humans and gods?' After a long silence, he said, 'Butterflies pierce fragrant paths, eyebrows are wet; bees plunder withered flowers, both'
股肥。詞旨高詣之如此。俄染疾。自冬涉春。形體雖羸。升堂提唱。精明如平時。忽手書龕記。並遺書十數封。且曰。無準忌在十八。吾以十五即行。不得辦香修供矣。侍僧駭其言。亟以遺偈請。師笑曰。末後一句。無可商量。只要個人直下承當。寂然移頃而逝。壽八十二。師能誠無偽。表裡如一。待人恕而立己嚴。應世圓而領眾肅。住山三十年。所至以激揚宗風為己任。以道法未得其傳為己憂。平居簡淡沉嘿。若不能言。及坐籌室。勘驗衲子。機鋒一觸。猶雷奔電掣。海立江翻。皆茫然莫知湊泊。誓不輕以詞色假人重誤來學。晚年無他好。多留意字法。于小楷最得三昧。往往端嚴凝重類其人。僧俗歸敬。求法語偈贊無虛日。雖祁寒盛暑。揮染不倦。士大夫多樂從之遊。而尤為名公鉅卿所推重。以至教名宣傳海外。有具書禮。犯鯨波而來問法者。其道德有以服人。一至於此。方在天童育王時。被旨開堂靈隱。束擔將戒行。而鄰峰疾之者。教言欲嗾群不逞。梗于中道。左右聞之奉以告。師曰。吾平日以誠實接人。將何以加我。略不為之動。彼亦終於無所施而止。雙徑。冷泉。太白。雪峰。為海內甲剎。萌欲速之念者。挾奧援矜。智巧曆階而上。力可以通神。師則不然。短褐布衣終其身。不為勢利所動。故其進。不由介紹
。其退。心常泰然。真法門之樑棟。後學之標準也。
景蒙傳
景蒙。邵氏。溫之平陽人。族姓甚眾。多以儒顯。師英達開爽。幼聞鐘梵則喜。年十三從惠安凈覺大師惟梵。著僧伽黎。明習天臺教觀。自以名相之學。不足了大事。去游國清。又參育王佛智𥙿公。公問鄉里。對曰。永嘉。曰。還識永嘉大師否。未及答。批頰而出。至於再。兀然如癡。寢食不安者累月。行道次。忽聞鐘聲而悟。即造室中。公復理前問。師曰。即日伏惟。和尚尊體。起居萬福。隨問向上事。師擬對被逐。次日再上。公方發問。師抗聲云。老漢。今日敗闕也。一拍而出。公笑曰。雋哉。因省母歸里。龍翔心聞。一見深器之。問曰。言無展事。語不投機。承言者喪。滯句者迷。試向言詮不及處。通個訊息。師。以左手畫一圓相。聞。以拂子擊左。師。又畫以右手。聞。擊右。又畫于中以兩手托呈。聞。以拂子當中畫兩畫。師。禮拜而立。聞大笑云。三十年揀苗。苗今日得此烏喙。遂令執侍。盡揭底蘊。尋歸鹿園。如在庵賢。雪庵瑾。咦庵鑒。全庵存。筠谷達。還庵淳會下。皆一時名流。唯師妙齡傑出。心聞。以谷名師庵。且為之銘。蒙侍者之名日高矣。又嘗謁臨安顯寧志公。志門風壁立。學者望崖。獨謂師曰。先世遺風。餘烈若未
【現代漢語翻譯】 現代漢語譯本：他退隱后，內心常常泰然自若，堪稱佛法門庭的棟樑，後輩學人的榜樣。
景蒙傳
景蒙，俗姓邵，是溫州平陽人。他的家族人丁興旺，多以儒學聞名。景蒙天資聰穎，年少時聽到鐘聲和梵唄就心生歡喜。十三歲時，他跟隨惠安凈覺寺的惟梵大師剃度出家，披上僧伽黎（袈裟）。他精通天臺宗的教義和觀行。但他認為名相之學不足以了脫生死大事，於是前往國清寺遊學，又參拜了育王寺的佛智𥙿公。𥙿公問他家鄉在哪裡，他回答說：『永嘉。』𥙿公問：『還認識永嘉大師嗎？』他還沒來得及回答，就被𥙿公打了一巴掌趕了出去。這樣的情況發生了兩次。他茫然無措，像個癡呆的人一樣，幾個月都寢食難安。一次，在行禪時，他忽然聽到鐘聲而有所領悟，立刻前往𥙿公的房間。𥙿公再次問之前的問題，他說：『今天拜見，祝和尚您尊體安康，起居萬福。』當𥙿公問及更深層次的佛法時，他剛要回答就被趕了出去。第二天，他再次前去拜見，𥙿公剛要發問，他就高聲說：『老漢，今天你失敗了！』說完就被𥙿公一巴掌打了出去。𥙿公笑著說：『真有才華！』於是他回家探望母親。龍翔寺的心聞禪師，一見到他就非常器重他，問道：『言語無法表達真意，話語不能投合機鋒，執著于言語的人會迷失，停留在語句的人會迷惑。試著在言語表達不到的地方，傳遞一個訊息。』景蒙用左手畫了一個圓相，心聞禪師用拂子擊打左邊。景蒙又用右手畫了一個圓相，心聞禪師擊打右邊。景蒙又在中間畫了一個圓相，用兩隻手托著呈上。心聞禪師用拂子在中間畫了兩畫。景蒙禮拜而立。心聞禪師大笑著說：『我挑選苗子三十年，今天終於得到了這隻烏鴉嘴。』於是讓他擔任侍者，將自己的全部佛法都傳授給他。之後，景蒙回到鹿園，與如在庵賢、雪庵瑾、咦庵鑒、全庵存、筠谷達、還庵淳等當時的名流在一起。只有景蒙年紀輕輕就才華出衆。心聞禪師用『谷』字為景蒙的庵命名，並且為他寫了銘文。景蒙作為侍者的名聲越來越高。他又曾經拜訪臨安顯寧寺的志公，志公的門風嚴峻，學者們望而卻步，唯獨對景蒙說：『先輩遺留下來的風範，餘威好像還沒有
【English Translation】 English version: After his retirement, his heart was always peaceful and serene, making him a pillar of the Buddhist Dharma and a model for later learners.
Biography of Jingmeng
Jingmeng, whose secular surname was Shao, was a native of Pingyang in Wenzhou. His family was large and mostly known for their Confucian scholarship. Jingmeng was intelligent and cheerful, and he rejoiced upon hearing the sounds of bells and chanting from a young age. At the age of thirteen, he followed the Venerable Wei Fan, the Pure Awareness Master of Huian Temple, took tonsure and donned the 'sanghati' (robe). He was well-versed in the teachings and practices of the Tiantai school. However, he felt that the study of names and forms was insufficient to resolve the great matter of life and death, so he traveled to Guoqing Temple and also visited the Buddha Wisdom 𥙿 Gong of Yuwang Temple. 𥙿 Gong asked him where his hometown was, and he replied, 'Yongjia.' 𥙿 Gong asked, 'Do you still recognize the Yongjia Master?' Before he could answer, 𥙿 Gong slapped him and drove him out. This happened twice. He was at a loss, like a fool, and could not sleep or eat for months. Once, while walking in meditation, he suddenly had an awakening upon hearing the sound of a bell, and immediately went to 𥙿 Gong's room. 𥙿 Gong asked the same question as before, and he said, 'Today I pay my respects and wish the Venerable Abbot good health and well-being.' When 𥙿 Gong asked about deeper matters of the Dharma, he was driven out as soon as he tried to answer. The next day, he went to see 𥙿 Gong again, and as soon as 𥙿 Gong was about to ask a question, he shouted, 'Old man, you have failed today!' He was slapped and driven out by 𥙿 Gong. 𥙿 Gong laughed and said, 'Truly talented!' So he returned home to visit his mother. Zen Master Xinwen of Longxiang Temple greatly valued him upon seeing him, and asked, 'Words cannot express the truth, and speech cannot match the opportunity. Those who cling to words will be lost, and those who dwell on sentences will be confused. Try to convey a message in a place where words cannot reach.' Jingmeng drew a circle with his left hand, and Zen Master Xinwen struck the left side with his whisk. Jingmeng then drew a circle with his right hand, and Zen Master Xinwen struck the right side. Jingmeng then drew a circle in the middle and presented it with both hands. Zen Master Xinwen drew two lines in the middle with his whisk. Jingmeng bowed and stood still. Zen Master Xinwen laughed loudly and said, 'I have been selecting seedlings for thirty years, and today I have finally found this crow's beak.' So he made him his attendant and transmitted all of his Dharma to him. Afterwards, Jingmeng returned to Luyuan and associated with famous figures of the time such as Ru Zai An Xian, Xue An Jin, Yi An Jian, Quan An Cun, Yun Gu Da, and Huan An Chun. Only Jingmeng was outstanding at a young age. Zen Master Xinwen named Jingmeng's hermitage after the character 'Gu' (谷, valley) and wrote an inscription for him. Jingmeng's reputation as an attendant grew higher and higher. He also once visited Zhi Gong of Xianning Temple in Lin'an. Zhi Gong's monastic style was strict, and scholars were daunted, but he said to Jingmeng alone, 'The legacy of our ancestors, the remaining power seems not yet to be
墜者。尚在汝躬。吾且拭目觀之。初住智門。遷瑞巖。皆史魏公浩推轂也。魏公在永嘉時。與心聞為方外交。罷相里居。夢如平生。旁有僧曰。景蒙。貌古神清。談笑久之。覺而叩天童樸曰。僧名頗異。有斯人否。樸曰。是方為堂中第一座。招之。恍如夢所見。與論出世法。了辯如響。問其師則心聞也。大異之。遂為延譽而住智門。及瑞巖虛席。復以師應命。師孤高絕俗。弱不勝衣。而嚴冷峻峭。不可挹酌。既坐道場。捶拂所加。龍象蹴踏。長靈之道光焉。智門瑞巖。皆承頹毀之餘。人以為不可復興矣。師從容規畫。會不逾時。而輪奐一新。壯麗反過其舊。具大材智。尋常不以毫末自見。因事而顯。無不歎服。韜養之深。從可知矣。
斷橋倫禪師傳
妙倫。天臺黃巖徐氏子。母劉。夢月而娠。年十八依永嘉廣慈院落髮。見谷源道于瑞巖。聞麻三斤語發疑。遍叩諸方。機語未契。自謂。吾口訥耳聵。何能究此。不若務實修行。日以誦經為業。因閱楞伽于云居見山堂。至蚊蟲螻蟻。無有言說。而能辦事。頓然有省。曰。趙州柏樹子話。可煞直捷。然不以語人。徑走雪竇。見無準范禪師。無準詰之。連下語三十轉。不契。哀懇曰。可無方便乎無。范以真凈頌答之。竦然良久。聞板聲。通身汗下。於是始脫焉。無
【現代漢語翻譯】 現代漢語譯本： 墜落的人，仍然在你自身之中。我將拭目以待。最初住在智門寺，後來遷到瑞巖寺，都是史魏公浩的推薦。魏公在永嘉時，與心聞禪師是道義上的朋友。辭去宰相之位后，隱居在家，夢見如同平生所見之人。旁邊有個僧人名叫景蒙（人名，貌古神清），與他談笑很久。醒來后，他問天童寺的樸禪師說：『僧人的名字很特別，有這個人嗎？』樸禪師說：『他是寺里堂中的第一座。』於是召見他，恍如夢中所見。與他討論出世之法，他辯才無礙。問他的老師，得知是心聞禪師。魏公非常驚異，於是為他揚名，讓他住在智門寺。等到瑞巖寺住持的位置空缺，又推薦他去應命。禪師孤高絕俗，身體瘦弱得好像承受不住衣服的重量，但卻嚴厲冷峻，讓人不敢輕易接近。他坐上道場后，所施加的棒喝，如同龍象的蹴踏，長靈的道風因此而發揚光大。智門寺和瑞巖寺，都是在衰敗毀壞之後，人們認為不可能再興盛起來了。禪師從容規劃，不久之後，寺廟就煥然一新，壯麗程度超過了以前。他具有很大的才能和智慧，平時不顯露出來，但遇到事情就顯現出來，沒有不歎服的。他韜光養晦之深，由此可知。
斷橋倫禪師傳
妙倫禪師，是天臺黃巖徐氏的兒子。他的母親劉氏，夢見月亮而懷孕。十八歲時，他依止永嘉廣慈院剃度出家。在瑞巖寺見到谷源道禪師，聽到『麻三斤』的說法而產生疑惑。他遍訪各方，但機鋒話語都不契合。他自認為：『我口才笨拙，耳朵也不靈敏，怎麼能參透這些？不如務實修行，每天以誦經為業。』因此在云居寺的山堂閱讀《楞伽經》，看到蚊蟲螻蟻，雖然不能說話，卻能做事，頓時有所領悟。他說：『趙州禪師的柏樹子話，真是直接了當。』然而他不告訴別人，直接去了雪竇寺，拜見無準范禪師。無準禪師詰問他，連續說了三十轉語，都不契合。他哀求說：『難道沒有方便法門嗎？』無準禪師用真凈禪師的頌來回答他。他肅然站立了很久，聽到板聲，全身汗如雨下。於是才得以解脫。無準禪師認可了他。
【English Translation】 English version: The fallen one is still within your own being. I will watch with anticipation. Initially residing at Zhimen Monastery, he later moved to Ruiyan Monastery, both due to the recommendation of Shi Weigong Hao (a person's name, Duke Wei of Shi). When Duke Wei was in Yongjia, he and Xinwen (a Chan master's name) were friends in the Way. After resigning from his position as prime minister, he lived in seclusion at home, dreaming of someone he had seen in his life. Beside him was a monk named Jingmeng (a person's name, ancient appearance and clear spirit), with whom he talked and laughed for a long time. Upon waking up, he asked Chan Master Pu of Tiantong Monastery: 'The monk's name is quite unique, is there such a person?' Chan Master Pu said: 'He is the first seat in the hall of the monastery.' So he summoned him, and it was as if he had seen him in a dream. He discussed the Dharma of transcending the world with him, and he was eloquent and unhindered. Asking about his teacher, he learned it was Chan Master Xinwen. Duke Wei was very surprised, so he promoted him and had him reside at Zhimen Monastery. When the position of abbot at Ruiyan Monastery became vacant, he again recommended him to take the position. The Chan master was aloof and unconventional, his body so weak that he seemed unable to bear the weight of his clothes, yet he was stern and unapproachable. After he took his seat in the Dharma hall, the blows and shouts he delivered were like the trampling of dragons and elephants, and the Way of Changling was thus greatly promoted. Zhimen Monastery and Ruiyan Monastery were both in a state of decline and ruin, and people thought it was impossible to revive them. The Chan master calmly planned, and before long, the monasteries were completely renewed, and their magnificence surpassed their former state. He possessed great talent and wisdom, which he did not usually reveal, but when things happened, they became apparent, and everyone admired him. The depth of his hidden cultivation can be seen from this.
Biography of Chan Master Duanqiao Lun
Chan Master Miaolun was the son of the Xu family of Huangyan, Tiantai. His mother, Liu, conceived after dreaming of the moon. At the age of eighteen, he shaved his head and left home at Guangci Monastery in Yongjia. He saw Chan Master Guyuan Dao at Ruiyan Monastery and became suspicious upon hearing the saying 'Three pounds of flax.' He visited various places, but the exchanges did not resonate with him. He thought to himself: 'I am clumsy in speech and dull in hearing, how can I penetrate these things? It is better to practice diligently and make reciting scriptures my daily task.' Therefore, he read the Lankavatara Sutra in the mountain hall of Yunju Monastery, and seeing that mosquitoes and ants, although unable to speak, could do things, he suddenly had an insight. He said: 'Chan Master Zhaozhou's cypress tree saying is truly straightforward.' However, he did not tell others, but went directly to Xuetou Monastery to see Chan Master Wuzhun Fan. Chan Master Wuzhun questioned him, and spoke thirty turning phrases in a row, but they did not resonate. He pleaded: 'Is there no expedient means?' Chan Master Wuzhun answered him with a verse by Chan Master Zhenjing. He stood solemnly for a long time, and upon hearing the sound of the board, he broke out in a sweat all over his body. Thus, he was finally liberated. Chan Master Wuzhun approved of him.
礙矣。準移育王雙徑。皆以師從俾分座。尋出世祇園。遷瑞巖國清。至凈慈說法。簡直具格。外機上識者得之。而劣器不能湊泊。有時上堂。舉達觀穎禪師示眾云。七佛是性隸。萬法是心奴。且道。主人翁在何處。自喝云。七佛以下出頭。又自諾云。各自祇候。云喚七佛為性𨽻。指萬法是心奴。達觀自謂有出身路及乎。自喝自諾。又是奴隸邊事。主人翁何曾夢。見在大眾要見么。拂子一拂云。曉來一陣春風動。開遍園林一樣花。舉揚超醒大略如此。將終。與眾入室。罷。索筆作詩。辭諸山及魏國公。公饋藥不受。又使人問曰。師生天臺因甚死凈慈。答曰。日出東方夜落西。遂嗒焉而逝或云。初參無范。范問從何處來。答曰。天臺。范曰。還見石橋么。答曰。我一腳踏斷也。自是叢林。稱師為斷橋倫公云。
道升傳
道升。建安吳氏子。生有肉如環。在其左乳。及出家。肉環始隱。天資聰慧。十九披削。浩然有游參志。父早世。事母以孝聞。母沒。遂至長樂。見佛智𥙿公。入其室。言下頓悟。自是機鋒迅發。人不敢嬰。佛智移靈隱。師為首座。還里結庵于大王峰下。名曰寒巖。未幾。泉守延以名剎。學者雲集。會行計口法。拂衣而還。作懶散歌以見志。李敦老帥閩。問諸山佛智之嗣傑出者。僉以師對。遂住
【現代漢語翻譯】 現代漢語譯本： 唉！獲準將育王寺和雙徑寺都交給他，都讓他的弟子們分座管理。不久，他出任祇園寺住持，后又遷至瑞巖寺和國清寺。到凈慈寺說法時，他的開示簡潔明瞭，直指核心，真正具備了宗師的格局。有見識的人能夠領會，而資質差的人則無法理解。有時上堂說法，他會引用達觀穎禪師開示大眾的話說：『七佛是性𨽻（七佛是自性的奴隸），萬法是心奴（萬法是心的奴隸）。那麼，主人翁在哪裡呢？』然後自己喝一聲，說：『七佛以下的人都出來！』又自己應一聲，說：『各自珍重！』說喚七佛為性𨽻，指萬法是心奴，達觀自認為有出路嗎？自己喝自己應，又是奴隸的事情，主人翁何曾夢見過？現在大眾想要見主人翁嗎？』用拂塵一拂，說：『拂曉時一陣春風吹動，園林里開滿了各種各樣的花。』他開示的超脫醒悟大概就是這樣。臨終時，與眾僧進入室內告別。完畢后，索要筆墨寫詩，向各山寺和魏國公辭別。魏國公送來藥物，他不接受。魏國公又派人問：『禪師您在天臺山出家，為什麼死在凈慈寺？』他回答說：『日出東方夜落西。』於是安然去世。有人說，他最初參訪無范禪師，無范禪師問他從哪裡來，他回答說：『天臺山。』無范禪師說：『還見到石橋嗎？』他回答說：『我一腳踏斷了它。』從此，禪林中稱他為斷橋倫公。
道升傳
道升禪師，是建安吳氏的兒子。出生時左乳上有一塊像環一樣的肉。等到出家后，這塊肉環才消失。他天資聰慧，十九歲剃度出家，立下了遊歷參訪的志向。父親早逝，他以孝順母親而聞名。母親去世后，他前往長樂，拜見佛智𥙿公（佛智𥙿禪師）。進入佛智𥙿公的禪室后，他當即頓悟。從此以後，他的機鋒敏捷迅猛，沒有人敢於冒犯。佛智𥙿公移居靈隱寺，道升禪師擔任首座。後來他回到家鄉，在大王峰下結廬而居，取名為寒巖。沒過多久，泉州太守邀請他住持名剎，學僧蜂擁而至，寺院按照人頭計算糧食。道升禪師拂袖而去，寫了《懶散歌》來表明自己的志向。李敦老巡撫福建時，詢問各寺院中佛智𥙿公的傑出弟子，眾人都推薦道升禪師，於是李敦老就請他住持寺院。
【English Translation】 English version: Alas! He was permitted to take charge of both Yuwang Monastery and Shuangjing Monastery, assigning his disciples to manage them. Soon after, he became the abbot of Qiyuan Monastery, and later moved to Ruiyan and Guoqing Monasteries. When he preached at Jingci Monastery, his teachings were concise and clear, directly pointing to the core, truly possessing the stature of a master. Those with insight could comprehend it, while those with inferior qualities could not understand. Sometimes, when he ascended the hall to preach, he would quote Zen Master Daguan Ying's words to the assembly, saying: 'The Seven Buddhas are slaves of the nature (the Seven Buddhas are slaves of the self-nature), the myriad dharmas are slaves of the mind (the myriad dharmas are slaves of the mind). Then, where is the master?' Then he would shout himself, saying: 'Those below the Seven Buddhas, come out!' Then he would answer himself, saying: 'Take care of yourselves!' Saying that calling the Seven Buddhas slaves of the nature and pointing to the myriad dharmas as slaves of the mind, does Daguan think he has a way out? Shouting and answering himself is still the business of slaves, has the master ever dreamed of it? Now, does the assembly want to see the master?' He flicked the whisk and said: 'At dawn, a gust of spring wind blows, and all kinds of flowers bloom in the garden.' His teachings of transcendence and awakening were roughly like this. When he was about to die, he entered the room with the monks to bid farewell. After finishing, he asked for pen and ink to write a poem, bidding farewell to the various monasteries and Duke Wei. Duke Wei sent medicine, but he did not accept it. Duke Wei then sent someone to ask: 'Zen Master, you became a monk in Tiantai Mountain, why are you dying in Jingci Monastery?' He replied: 'The sun rises in the east and sets in the west.' Then he passed away peacefully. Some say that he initially visited Zen Master Wu Fan, who asked him where he came from. He replied: 'Tiantai Mountain.' Zen Master Wu Fan said: 'Did you see the Stone Bridge?' He replied: 'I broke it with one foot.' From then on, the Zen community called him 'Broken Bridge' Lun Gong.
Biography of Daosheng
Zen Master Daosheng was the son of the Wu family of Jian'an. He was born with a piece of flesh like a ring on his left breast. When he became a monk, this flesh ring disappeared. He was intelligent by nature, tonsured at the age of nineteen, and established the ambition to travel and visit. His father died early, and he was known for his filial piety to his mother. After his mother died, he went to Changle and met Zen Master Fozhi Hui Gong (Zen Master Fozhi Hui). After entering Zen Master Fozhi Hui's room, he immediately had an enlightenment. From then on, his quick wit was swift and fierce, and no one dared to offend him. When Zen Master Fozhi Hui moved to Lingyin Monastery, Zen Master Daosheng served as the head seat. Later, he returned to his hometown and built a hermitage under Da Wang Peak, named Hanyan. Before long, the prefect of Quanzhou invited him to preside over a famous monastery, and students flocked to it, with the monastery calculating food rations based on the number of people. Zen Master Daosheng brushed his sleeves and left, writing the 'Lazy Song' to express his ambition. When Li Dunlao, the governor of Fujian, asked the various monasteries about the outstanding disciples of Zen Master Fozhi Hui, everyone recommended Zen Master Daosheng, so Li Dunlao invited him to preside over the monastery.
支提山。鄧成材帥豫章。以師志在山林。自泉之承天。延置黃龍。后帥未知師。師欲去。適潭帥張安國。以石霜來招。師兩謝之。行次西山。而沈持要。自漕遷帥閩。師退院牒極力挽留。以泐潭處之。寺。新被焚。師來。施予輻輳。棟宇煥然。以年高懇還建安。俄史丞相帥福。命師主鼓山。師持身以法。蒞眾精嚴。每見法門下衰。僧雛奔競。為之憂戚。嘗謂人曰。叢林荒寒。人物委靡。此事將如馬鞭節漸尖去矣。凡六住大剎。皆宰官士夫推擁逼迫。不得已應之。而舉揚唱導。修飭頹毀。日新月異。終不以非所志而嚝所務。若師者。誠為以佛法自任者。結夏后一日。忽問侍僧。今日何日。曰十六日。又問是何日辰。曰辛卯。即入室坐脫。壽六十九。停三日神色如生。葬于香爐峰下。
智燈傳
智燈。婺州金華人。號祖印。得法于道吾法真。為人精敏有德量。道俗擁之。出世年始立也。而匡宗植道之志。隱然尊宿自居。說法三十年。從者如雲。退老等覺寺坐逝。有語錄一卷。鄒正言浩。序之曰。餘項在中陶。嘗與李濤師淵。論天下之名僧。師淵語余曰。吾所見祖師者。有道者也。蚤以機緣。為世導師。晚乃退居都城之等覺。望其容貌。如秋際木。聽其解說。如夜半潮。始竊以為未始出吾宗。而終也如一葦大海
【現代漢語翻譯】 現代漢語譯本 智燈禪師住在支提山。鄧成材擔任豫章的長官，因為知道智燈禪師的志向在山林，就從泉州的承天寺，邀請他到黃龍寺。後來鄧成材離任，新來的長官不瞭解智燈禪師，禪師想要離開。恰好潭州的張安國邀請他去石霜寺，禪師兩次謝絕。在前往西山的路上，沈持要從漕地調任到閩地擔任長官，禪師退回寺院的文書，極力挽留他，讓他住在泐潭寺。寺廟剛被焚燬，禪師到來后，各方施捨如車輻般彙集，殿宇煥然一新。因為年事已高，禪師懇請返回建安。不久，史丞相擔任福州長官，命令禪師主持鼓山寺。禪師以佛法約束自己，管理大眾非常嚴格。每當看到佛法衰落，僧人爭名逐利，就為此憂愁。他曾對人說：『叢林荒涼，人才委靡，這件事就像馬鞭的節一樣，越來越細了。』他先後住在六個大寺廟，都是宰官士大夫推舉逼迫，不得已才答應。但他總是盡力弘揚佛法，修繕破敗之處，使寺廟煥然一新。他始終沒有因為不是自己的志向而荒廢自己的職責。像智燈禪師這樣的人，真可謂是以弘揚佛法為己任的人。結夏安居結束后的一天，他忽然問侍者：『今天是什麼日子？』侍者回答：『十六日。』又問：『是什麼日辰？』回答：『辛卯。』禪師就進入房間坐化圓寂，享年六十九歲。停放三天，神色如生，安葬在香爐峰下。
智燈傳
智燈禪師，婺州金華人，號祖印。從道吾法真禪師處得法。為人精明敏銳，有德行和氣量，受到僧俗大眾的擁戴。他開始弘法時年紀還輕，但匡扶宗門、樹立正道的志向，卻儼然是一位老成持重的尊宿。說法三十年，跟隨的人如雲。晚年退居等覺寺坐化圓寂。著有語錄一卷。鄒正言浩為之作序說：『我過去在中陶，曾與李濤師淵討論天下的名僧。師淵對我說：我所見到的祖印禪師，是有道之人。早年以機緣為世人的導師，晚年退居都城的等覺寺。望他的容貌，如秋天的樹木；聽他的解說，如夜半的潮水。起初我私下認為他並沒有超出我們宗門的範圍，但最終他卻像一葦渡海一樣，成就非凡。』
【English Translation】 English version Zen Master Zhideng lived on Mount Zhiti. Deng Chengcai, the governor of Yuzhang, knowing of Zhideng's aspiration for the mountains and forests, invited him from Chengtian Temple in Quanzhou to Huanglong Temple. Later, when Deng Chengcai left office and the new governor did not understand Zen Master Zhideng, the Zen Master wanted to leave. Coincidentally, Zhang Anguo, the governor of Tanzhou, invited him to Shishuang Temple, which the Zen Master declined twice. On the way to West Mountain, Shen Chiyao was transferred from Cao to Min as governor. The Zen Master returned the temple's documents, earnestly requesting him to stay, placing him at Letan Temple. The temple had just been burned down. After the Zen Master arrived, donations poured in like spokes converging on a wheel, and the halls were renewed. Due to his advanced age, the Zen Master requested to return to Jian'an. Soon, Prime Minister Shi became the governor of Fuzhou and ordered the Zen Master to preside over Gushan Temple. The Zen Master disciplined himself with the Dharma and managed the community with strictness. Whenever he saw the decline of the Dharma and monks competing for fame and profit, he worried about it. He once said to people: 'The monastic community is desolate, and talents are declining. This matter is like the joints of a horse whip, gradually becoming thinner.' He successively resided in six large temples, all due to the recommendation and pressure of officials and scholars, which he reluctantly accepted. However, he always tried his best to promote the Dharma, repair dilapidated places, and renew the temples. He never neglected his duties because it was not his original aspiration. A person like Zen Master Zhideng can truly be said to have taken the responsibility of promoting the Dharma upon himself. One day after the summer retreat, he suddenly asked the attendant: 'What day is today?' The attendant replied: 'The sixteenth.' He asked again: 'What is the day's stem-branch?' The attendant replied: 'Xinmao.' The Zen Master then entered his room and passed away in meditation, at the age of sixty-nine. His complexion remained lifelike for three days, and he was buried at the foot of Incense Burner Peak.
The Biography of Zhideng
Zen Master Zhideng, a native of Jinhua in Wuzhou, was named Zuyin. He received the Dharma from Zen Master Daowu Fazhen. He was intelligent, insightful, virtuous, and generous, and was supported by both monks and laypeople. He was still young when he began to propagate the Dharma, but his aspiration to support the sect and establish the right path was like that of a venerable elder. He preached the Dharma for thirty years, and those who followed him were like clouds. In his later years, he retired to Dengjue Temple and passed away in meditation. He left behind a collection of sayings. Zou Zhengyan Hao wrote a preface for it, saying: 'In the past, when I was in Zhongtao, I once discussed the famous monks of the world with Li Tao Shiyuan. Shiyuan said to me: The Zen Master Zuyin I have seen is a person of the Way. In his early years, he used opportunities to be a teacher for the world, and in his later years, he retired to Dengjue Temple in the capital. Looking at his appearance, it is like the trees in autumn; listening to his explanations, it is like the tide at midnight. At first, I secretly thought that he did not go beyond the scope of our sect, but in the end, he achieved extraordinary things, like crossing the sea on a reed.'
。惕惕環視。莫見畔岸。后數年。復見師淵于都城。問其所謂祖印者而將訪焉。則曰寂滅久矣。出其所集語錄二卷。示余。余然後知師淵異時之言。尚其可以言者。祖印名字。不列傳燈。始末不載傳記。幸有正言數行在耳。然則正言知言。蓋繇師淵知己。與祖印生氣千古。噫。古德埋沒者。多矣。
慧圓上座傳
慧圓上座。開封酸棗于氏子。世業農。出家建福寺。性椎魯。然執勤不懈。得度出遊。聞南方禪道甚盛。乃詣江州東林寺。寺眾藐忽之。一日問朋輩曰。如何是禪。眾戲之曰。往問能鳴者乃蟬也。圓不悟其旨。遂面壁深思。至於骨立。后數月。出行殿庭。忽足顛而仆。瞭然開悟。乃謂一行者曰。吾不習筆硯。欲作一頌。須汝書之壁間。行者笑而許之。偈曰。這一交這一交。萬兩黃金也合消。頭上笠腰下包。清風明月杖頭挑。即日離東林。總禪師見偈。大驚曰。衲子參究若此。善不可加。令人跡其所往。竟無知者。
虛舟度傳
普度。字虛舟。維揚江都史氏子。稍長雖習世書。絕無處俗意。母識其志。俾依郡之天寧出家。畢將軍與語。大奇之曰。此兒短小精悍。音吐如鐘。他日法中向上爪牙也。攜歸武林。禮東堂院祖信。為受業師。執侍五年。奮志參方。初見鐵牛印于靈隱。已而江東西
【現代漢語翻譯】 現代漢語譯本： 他謹慎地環顧四周，卻看不到邊際。幾年后，他又在都城見到了師淵（Shiyuan，人名），詢問他所說的祖印（Zuyin，禪宗術語，指心印）是什麼，並打算去拜訪。師淵說：『寂滅（Jiemie，佛教術語，指涅槃）已經很久了。』他拿出自己收集的語錄兩卷，給（我）看。（我）這才知道師淵過去所說的話，還是有可以表達的。祖印的名字，沒有列入傳燈（Chuandeng，佛教術語，指禪宗燈錄），始末也沒有記載在傳記中。幸好還有幾句正言（Zhengyan，正直的言語）留在耳邊。如此說來，懂得正言，瞭解言語，大概是因為師淵是知己，與祖印的生氣千古長存。唉，古代德行高尚卻被埋沒的人，太多了。
慧圓上座傳
慧圓上座（Huiyuan Shangzuo，人名），是開封酸棗人于氏的兒子，世代務農。他在建福寺出家，性格愚笨遲鈍，但做事勤奮不懈。受戒后外出遊歷，聽說南方禪道非常興盛，於是前往江州東林寺。寺里的僧眾輕視他。一天，他問同伴說：『什麼是禪？』眾人戲弄他說：『去問能鳴叫的，那就是蟬。』慧圓不明白他們的意思，於是面對墻壁，深入思考，以至於骨瘦如柴。幾個月后，他走在殿庭里，忽然腳下一滑而跌倒，頓時開悟。於是他對一個行者說：『我不擅長筆墨，想作一首偈，需要你把它寫在墻上。』行者笑著答應了他。偈語是：『這一跤，這一跤，萬兩黃金也該消。頭上笠，腰下包，清風明月杖頭挑。』當天就離開了東林寺。總禪師（Zong Chanshi，人名）看到這首偈語，非常驚訝地說：『這位僧人蔘禪如此，好到不能再好了。』派人去追蹤他的去向，最終沒有人知道。
虛舟度傳
普度（Pudu，人名），字虛舟（Xuzhou，字），是維揚江都史氏的兒子。稍微長大后，雖然學習世俗的書籍，但完全沒有留戀世俗的想法。他的母親瞭解他的志向，讓他依附於郡里的天寧寺出家。畢將軍（Bi Jiangjun，人名）與他交談，非常驚奇地說：『這孩子身材矮小卻精明強悍，說話的聲音像鐘一樣洪亮，將來一定是佛法中的得力助手。』於是帶他回到武林，拜東堂院祖信（Zuxin，人名）為受業師。服侍了五年，立志參訪各地。起初在靈隱寺拜見了鐵牛印（Tieniu Yin，人名），之後又去了江西、江東。
【English Translation】 English version: He cautiously looked around, but could not see the shore. Several years later, he saw Shiyuan (personal name) again in the capital city, asking him about the so-called Zuyin (ancestral seal, a Zen term referring to the mind-seal) and intending to visit him. Shiyuan said, 'Jiemie (extinction, a Buddhist term referring to Nirvana) has been a long time ago.' He took out two volumes of his collected sayings and showed them to (me). (I) then realized that Shiyuan's past words still had something that could be expressed. The name of Zuyin was not included in the Chuandeng (transmission of the lamp, a Buddhist term referring to the Zen lineage records), and the beginning and end were not recorded in the biography. Fortunately, a few words of Zhengyan (upright words) remained in my ears. Thus, understanding Zhengyan and knowing the words is probably because Shiyuan was a confidant, and the vitality of Zuyin will last forever. Alas, there are too many ancient virtuous people who have been buried.
The Biography of Venerable Huiyuan
Venerable Huiyuan (personal name) was the son of the Yu family of Suanzao, Kaifeng, who were farmers for generations. He became a monk at Jianfu Temple, and although he was dull and clumsy, he was diligent and tireless. After being ordained, he traveled around and heard that the Zen path in the South was very prosperous, so he went to Donglin Temple in Jiangzhou. The monks in the temple looked down on him. One day, he asked his companions, 'What is Zen?' The others teased him, saying, 'Go ask the one that chirps, that is the cicada.' Huiyuan did not understand their meaning, so he faced the wall and thought deeply, to the point of becoming emaciated. Several months later, he was walking in the temple courtyard when he suddenly slipped and fell, and he was enlightened. So he said to a novice, 'I am not good at writing, and I want to compose a verse, and I need you to write it on the wall.' The novice smiled and agreed. The verse was: 'This fall, this fall, ten thousand taels of gold should be spent. A hat on the head, a bag on the waist, a clear breeze and bright moon picked on the staff.' He left Donglin Temple that day. Chan Master Zong (personal name) was very surprised when he saw this verse, saying, 'This monk's Zen practice is so good that it cannot be better.' He sent people to track his whereabouts, but no one ever knew.
The Biography of Xuzhou Du
Pudu (personal name), styled Xuzhou (style name), was the son of the Shi family of Jiangdu, Yangzhou. Although he studied secular books when he grew up, he had no intention of staying in the secular world. His mother understood his ambition and allowed him to become a monk at Tianning Temple in the prefecture. General Bi (personal name) spoke with him and was very surprised, saying, 'This child is short but shrewd and capable, and his voice is as loud as a bell. In the future, he will surely be a capable assistant in the Dharma.' So he took him back to Wulin and worshiped Zuxin (personal name) of Dongtangyuan as his preceptor. After serving for five years, he resolved to visit various places. At first, he visited Tieniu Yin (personal name) at Lingyin Temple, and then went to Jiangxi and Jiangdong.
。河南北。悉遍歷焉。時無礙通。唱道饒州薦福。師決志叩請。其遷福嚴華藏。亦與之俱。入室次。通問。不與萬法為侶者。是甚麼人。師曰。金香爐下鐵崑崙。通曰。將謂這矮子。有長處見解只如此。師曲躬作禮曰。謝和尚證明。若天童晦巖光。大慈石巖璉。虎丘石室迪。皆一見器異。留與法務。淳祐初。制府趙信庵。以金陵半山請出世。遷潤之金山。潭之鹿苑。撫之疏山。蘇之承天。景定間。賈太傅。奏補中天竺。復請旨升靈隱。至元丁丑。被命住徑山。師說法。直捷簡要。肩荷法門。老而無倦。嘗云。萬法是心光。諸緣惟性曉。本無迷悟。人只要今日了。又云。既無迷悟人了個甚麼。無人契其機者。其住徑山。值火余。志圖興復。將有緒俄示恙。索筆大書曰。八十二年。駕無底船。踏翻歸去。明月一天。遂寂。
天奇禪師傳
天奇瑞公。南昌鐘陵人也。父江堂。母徐氏。師隨父經商穎州。年將二十。忽發心。至荊門州。從無說能和尚出家。令看萬法歸一。後於佛照處。遇道翼首座。苦口提攜。晝夜逼拶。一日。偶聽廊下人相語。翼便打。師曰。吾不曾瞌睡。翼曰。你不曾瞌睡。耳聽那裡。又二僧裁裙量度。師才經眼看。翼便打云。你那眼也。不得停住話頭。焉得著實。自是功夫益切。五年不得棉花
【現代漢語翻譯】 現代漢語譯本 河南河北，他都遍游。當時他精通無礙。在饒州薦福寺宣講佛法。天奇禪師決心前往請教。後來無礙通遷往福嚴華藏寺，天奇禪師也跟隨他一同前往。一次入室請教時，無礙通問道：『不與萬法為伴侶的是什麼人？』天奇禪師回答說：『金香爐下的鐵崑崙。』無礙通說：『我以為這矮個子有什麼長處見解，原來不過如此。』天奇禪師彎腰作揖說：『感謝和尚證明。』像天童晦巖光、大慈石巖璉、虎丘石室迪等禪師，都一見天奇禪師就認為他是個可造之材，留下來處理寺院事務。淳祐初年，制府趙信庵用金陵半山寺的名義請天奇禪師出世弘法，後來又遷往潤州金山寺、潭州鹿苑寺、撫州疏山寺、蘇州承天寺。景定年間，賈太傅上奏朝廷，補任天奇禪師為中天竺寺住持，又請旨升任靈隱寺住持。至元年丁丑年，奉命住持徑山寺。天奇禪師說法，直接簡要，肩負著弘揚佛法的重任，年老也不倦怠。他曾說：『萬法是心光，諸緣惟性曉，本來沒有迷惑和覺悟，人只要今日了悟。』又說：『既然沒有迷惑和覺悟的人，又了悟什麼呢？』沒有人能契合他的機鋒。他住持徑山寺期間，寺院遭遇火災，他立志興復寺院，將要有頭緒的時候忽然生病，拿起筆寫道：『八十二年，駕無底船，踏翻歸去，明月一天。』於是圓寂。
天奇禪師傳
天奇瑞公（Tianqi Ruigong），南昌鐘陵人。父親是江堂，母親是徐氏。天奇禪師跟隨父親在穎州經商。將近二十歲時，忽然發心出家，到荊門州，跟隨無說能和尚出家。無說能和尚讓他參看『萬法歸一』。後來在佛照處，遇到道翼首座，道翼首座苦口婆心地提攜他，晝夜逼迫他參禪。一天，天奇禪師偶然聽到廊下有人說話，道翼首座就打他。天奇禪師說：『我不曾瞌睡。』道翼首座說：『你不曾瞌睡，耳朵聽哪裡？』又有兩個僧人裁製裙子，量度尺寸，天奇禪師只是看了一眼，道翼首座就打他，說：『你那眼睛也！』不得停住話頭，怎能著實參禪？從此天奇禪師的功夫更加精進，五年都沒有蓋棉被。
【English Translation】 English version He traveled extensively throughout Henan and Hebei. At that time, he was thoroughly versed and unhindered. He preached at Jianfu Temple in Raozhou. The Chan master Tianqi (Heavenly Wonder) was determined to seek instruction from him. Later, when Wuaitong (Unobstructed Penetration) moved to Fuyan Huazang Temple, Tianqi also went with him. Once, during a private interview, Wuaitong asked: 'Who is it that does not associate with the myriad dharmas?' Tianqi replied: 'The iron Kunlun under the golden incense burner.' Wuaitong said: 'I thought this short fellow had some special insights, but it's just like this.' Tianqi bowed and said: 'Thank you, Venerable Monk, for your confirmation.' Chan masters like Tiantong Huiyanguang (Heavenly Child Huiyanguang), Daci Shiyanlian (Great Compassion Shiyanlian), and Huqiu Shishidi (Tiger Hill Shishidi) all recognized Tianqi's potential at first sight and kept him to handle temple affairs. In the early years of Chunyou, the Chief Administrator Zhao Xin'an invited Tianqi to emerge into the world to propagate the Dharma at Jinling Banshan Temple, and later he moved to Jinshan Temple in Runzhou, Luyuan Temple in Tanzhou, Shushan Temple in Fuzhou, and Chengtian Temple in Suzhou. During the Jingding period, Grand Tutor Jia memorialized the court to appoint Tianqi as the abbot of Zhongtianzhu Temple, and then requested an imperial decree to promote him to the abbot of Lingyin Temple. In the year Dingchou of the Zhiyuan era, he was ordered to reside at Jingshan Temple. Tianqi's Dharma talks were direct and concise, shouldering the responsibility of propagating the Dharma, and he was tireless even in old age. He once said: 'The myriad dharmas are the light of the mind, and all conditions are understood through the nature. There is originally no delusion or enlightenment; people only need to realize it today.' He also said: 'Since there is no deluded or enlightened person, what is there to realize?' No one could grasp his subtle meaning. During his tenure at Jingshan Temple, the temple was destroyed by fire, and he was determined to rebuild it. Just as things were getting on track, he suddenly fell ill, picked up a pen, and wrote: 'Eighty-two years, sailing a bottomless boat, overturning and returning, the bright moon in the sky.' Then he passed away peacefully.
Biography of Chan Master Tianqi
Tianqi Ruigong (Tianqi Ruigong) was a native of Zhongling in Nanchang. His father was Jiang Tang, and his mother was Xu. Tianqi followed his father in business in Yingzhou. When he was nearly twenty years old, he suddenly had the aspiration to become a monk and went to Jingmen Prefecture, where he became a monk under the Venerable Wushuo (No Speaking). Wushuo ordered him to contemplate 'the myriad dharmas returning to one.' Later, at Fozhao (Buddha Illumination), he met the head seat Daoyi (Path Wing), who earnestly guided him and urged him to practice Chan day and night. One day, Tianqi happened to hear people talking in the corridor, and Daoyi hit him. Tianqi said: 'I wasn't dozing off.' Daoyi said: 'If you weren't dozing off, what were your ears listening to?' Another time, two monks were tailoring a skirt and taking measurements, and Tianqi just glanced at them, and Daoyi hit him, saying: 'Those eyes of yours!' If you don't stop the topic of conversation, how can you truly practice Chan? From then on, Tianqi's practice became even more diligent, and he didn't even use cotton bedding for five years.
上身。二年無裡衣。冬夏一領破衲。藍縷不堪。歷從諸禪老抉擇。靜東暉公。示大慧患疽因緣。次於中竺楚山雪峰處。各有悟人。最後至南京高峰寺。見寶峰瑄和尚。方始瞥地。遂留過冬。未幾告辭。峰授以法衣毛拂。偈曰。濟山棒喝如輕觸。殺活從茲手眼親。聖解凡情俱坐斷。曇花猶放一枝新。師出世開堂。得人為多。有語錄。曰焭絕集。行世。
焭絕集。開示等語。警切痛快。不失本色鉗捶。頌古則末矣。至聯芳機緣。一人之名綴以一偈。師下一問。人致一答。動成卷帙。高處不出青州萬松格套。下者。已入義學常情自覺無謂。師初行腳時。路逢一僧。謂師貪作偈頌。彼一時也。入籃是菜。詎可兼收。編集者失眼。致掩全璧之光。惜哉。
虛堂愚傳
智愚。字虛堂。四明人。具戒游參。見運庵顏公。言下了旨。出世歷住十剎。化道風行。咸淳末。被詔住徑山。室中設三轉語。勘驗學人。鮮有覯其機者。曰。己眼未明底。因甚將虛空。作布褲著。曰。畫地為牢。因甚透這個不過。曰。入海算沙底。因甚向針鋒頭上翹足。又云。虛堂。初無門戶。與人近傍。亦不置之於無何有之鄉。只要諸人如鐵。入土與土俱化。然後可以發越。其如運糞入者。吾末如之何。一日。舉松源師臨濟示寂告眾云。久參兄
【現代漢語翻譯】 現代漢語譯本 他（智愚禪師）上半身常常沒有內衣。有兩年時間沒有裡衣可穿。無論冬夏都只穿一件破舊的衲衣，已經破爛不堪。他曾向許多禪宗老修行請教，以求決斷和選擇。靜東暉公（Jing Donghui Gong）向他展示了大慧（Da Hui）因患疽瘡而引發的因緣。之後，他在中竺楚山雪峰（Zhongzhu Chushan Xuefeng）處，各自都有開悟之人。最後到達南京高峰寺（Nanjing Gaofeng Temple），見到寶峰瑄和尚（Baofeng Xuan Heshang），才開始有所領悟。於是留下來過冬。沒過多久，他便告辭離開。寶峰（Baofeng）授予他法衣和毛拂，並作偈語說：『濟山（Ji Shan）的棒喝如同輕輕觸碰，殺活大權從此掌握在手。聖人的理解和凡人的情感都徹底斷絕，曇花仍然綻放出一枝新芽。』禪師開堂說法，得度的人很多。有語錄名為《焭絕集》（Qiongjue Ji），在世間流傳。
《焭絕集》（Qiongjue Ji）中的開示等語句，警醒而懇切，痛快淋漓，沒有失去他原本的風格和手段。但其中對古則的頌揚就顯得遜色了。至於聯芳機緣，用一個人的名字綴以一首偈語，禪師提一個問題，那人回答一句，動輒就成卷帙。高妙之處也不過是青州萬松（Qingzhou Wansong）的格調，低劣之處，已經落入義學常情，讓人自覺無趣。禪師最初行腳時，路上遇到一個僧人，說他貪圖作偈頌。那是一個時期的情況。既然已經裝進籃子里的是蔬菜，怎麼可以兼收其他東西呢？編集的人沒有眼光，以致遮掩了全璧的光芒，可惜啊。
虛堂愚（Xutang Yu）傳
智愚（Zhiyu），字虛堂（Xutang），四明（Siming）人。受具足戒后遊歷參學，見到運庵顏公（Yun'an Yan Gong），聽了他的話后立刻領會了旨意。出世后歷任十座寺院的住持，教化之風盛行。咸淳（Xianchun）末年，被詔令住持徑山（Jingshan）。在禪房中設定了三重轉語，用來勘驗學人，很少有人能領會其中的機鋒。他說：『自己眼睛還沒有明亮的人，為什麼要把虛空當作布褲來穿？』又說：『畫地為牢，為什麼連這個都透不過去？』又說：『入海算沙的人，為什麼要在針尖上翹起腳？』他還說：『虛堂（Xutang）我，本來就沒有門戶，與人親近，也不把人置於虛無的境地。只要你們像鐵一樣，入土后與土一同化為一體，然後才可以發越。至於那些運糞入室的人，我實在是沒有辦法對付他們。』有一天，他舉了松源（Songyuan）禪師臨濟（Linji）示寂時告誡眾人的話，說：『久參的師兄』
【English Translation】 English version His (Chan Master Zhiyu) upper body often lacked an inner garment. For two years, he had no underclothes to wear. Whether in winter or summer, he only wore a tattered patched robe, which was extremely worn out. He had consulted many old Chan practitioners to seek resolution and guidance. Jing Donghui Gong showed him the karmic conditions that caused Da Hui's carbuncle. Later, at Zhongzhu Chushan Xuefeng, each had enlightened individuals. Finally, he arrived at Nanjing Gaofeng Temple and met Abbot Baofeng Xuan, only then did he begin to have some understanding. So he stayed for the winter. Not long after, he bid farewell and left. Baofeng bestowed upon him the Dharma robe and whisk, and composed a verse saying: 'Ji Shan's staff and shout are like a light touch, the power of killing and giving life is now in your hands. The understanding of sages and the emotions of mortals are completely cut off, the曇花(tán huā, Epiphyllum, a type of flower) still blooms with a new branch.' The Chan Master opened a Dharma hall, and many were saved. There is a recorded saying called 'Qiongjue Ji', which circulates in the world.
The instructions and sayings in 'Qiongjue Ji' are awakening and earnest, utterly frank and delightful, without losing his original style and methods. But the praise of ancient rules in it seems inferior. As for the Lianfang (聯芳) opportunity, a person's name is adorned with a verse, the Chan Master asks a question, and that person answers a sentence, which often becomes a volume. The high points are no more than the style of Qingzhou Wansong, and the low points have fallen into the common sense of righteousness, making people feel uninteresting. When the Chan Master first traveled, he met a monk on the road who said that he was greedy for composing verses. That was a situation at that time. Since what has been put in the basket is vegetables, how can other things be included? The compiler has no vision, so that the light of the whole jade is covered, alas.
Biography of Xutang Yu
Zhiyu, styled Xutang, was a native of Siming. After receiving the full precepts, he traveled and studied, and when he saw Yun'an Yan Gong, he immediately understood the meaning after hearing his words. After entering the world, he served as abbot of ten monasteries, and the wind of teaching prevailed. At the end of Xianchun, he was ordered to preside over Jingshan. Three layers of turning words were set up in the meditation room to examine the students, and few could understand the opportunity in them. He said: 'Those whose own eyes have not yet been brightened, why do you wear emptiness as cloth pants?' He also said: 'Drawing the ground as a prison, why can't you see through this?' He also said: 'Those who enter the sea to count sand, why do you raise your feet on the tip of a needle?' He also said: 'I, Xutang, originally had no portal, and I am close to people, and I do not put people in a state of nothingness. As long as you are like iron, and after entering the soil, you will be integrated with the soil, and then you can develop. As for those who carry dung into the room, I really have no way to deal with them.' One day, he cited Chan Master Songyuan's words to the public when Linji passed away, saying: 'Long-term senior brother'
弟正路上行者。有隻不能用黑豆法。臨濟之道。將泯絕無聞。傷哉。拈云。鷲峰老大。似倚杖騎馬。雖無僵臥之患。未免傍觀者丑。師先在凈慈。入院日問答絕。忽天使踵門。傳旨。問趙州因甚八十行腳。虛堂因甚八十住山。師。即舉趙州行腳到臨濟話。頌曰。趙州八十方行腳。虛堂八十再住山。別有一機恢佛祖。九重城裡動龍顏。使以頌回奏。上大悅。特賜米五百石。絹一百縑。開堂安眾。后示寂。塔于直嶺下曰天然。先是。高麗國王。請師于彼國說法。八載還山。問法弟子。隨侍千指。至我 明嘉靖間。高麗尚遣法嗣來此掃塔云。彼國法道。甚盛焉。
補續高僧傳卷第十一 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十二
明吳門華山寺沙門 明河 撰
習禪篇
金 佛光道悟禪師傳
道悟。俗𡨥氏。陜右蘭州人。生而有齒。年十六求出家。父母不聽。乃不食數日。許之祝髮。后二年。自臨洮歸彎子店宿。夜夢梵僧喚覺。適聞馬嘶。豁然大悟。歸家喜不自勝。吟唱云。見也羅。見也羅。遍虛空。只一個。告其母曰。我拾得一物。其母于囊橐中。尋索不見。問是何物。師曰。我自無始以來。不見了底物。其母不省。他日欲游諸方。鄉人送
【現代漢語翻譯】 現代漢語譯本
這位在正路上行進的人，如果不能運用黑豆法，臨濟（Linji）之道將泯滅無聞，真是令人傷心啊。拈云：鷲峰（Jiufeng）老大，好像拄著枴杖騎馬，雖然沒有僵臥的憂患，但免不了被旁觀者嘲笑。這位禪師先前在凈慈（Jingci），入院那天問答就停止了。忽然天使來到門前，傳達旨意，問趙州（Zhaozhou）為什麼八十歲還要行腳，虛堂（Xutang）為什麼八十歲還要住山。禪師就舉趙州行腳到臨濟的話，並作頌說：『趙州八十方行腳，虛堂八十再住山。別有一機恢佛祖，九重城裡動龍顏。』天使將頌帶回稟奏，皇上非常高興，特別賞賜米五百石，絹一百匹，讓他開堂安眾。後來禪師圓寂，塔在直嶺下，名為天然（Tianran）。先前，高麗國王請禪師到他們國家說法，八年後禪師回到山裡。問法的弟子，隨侍的有上千人。到了我明朝嘉靖年間，高麗還派遣法嗣來這裡掃塔，可見他們國家的佛法非常興盛啊。
補續高僧傳卷第十一 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十二
明吳門華山寺沙門 明河 撰
習禪篇
金 佛光道悟禪師傳
道悟（Daowu），俗姓𡨥氏，是陜右蘭州人。出生時就有牙齒。十六歲時請求出家，父母不同意，於是他幾天不吃飯，父母才答應他剃髮。後來兩年，他從臨洮（Lintao）返回彎子店（Wanzidian）住宿。晚上夢見梵僧叫醒他，正好聽到馬叫聲，豁然大悟。回到家高興得無法自持，吟唱道：『見也羅，見也羅，遍虛空，只一個。』告訴他的母親說：『我拾得一物。』他的母親在囊橐中尋找，卻找不到，問是什麼東西。禪師說：『我自從無始以來，不見了的東西。』他的母親不明白。他日想要遊歷四方，鄉人送別。
【English Translation】 English version
If this practitioner on the right path cannot utilize the 'black bean method', the Linji (Linji - a Chan Buddhism school) lineage will be lost and unheard of, which is truly saddening. Nianyun: The old master of Jiufeng (Jiufeng - a mountain name), is like leaning on a staff while riding a horse. Although there is no worry of stiffly lying down, he cannot avoid being ridiculed by onlookers. This Chan master was previously at Jingci (Jingci - a temple name). On the day he entered the monastery, questions and answers ceased. Suddenly, an angel came to the door, conveying an imperial decree, asking why Zhaozhou (Zhaozhou - a Chan master) was still traveling at the age of eighty, and why Xutang (Xutang - a Chan master) was still residing on the mountain at the age of eighty. The Chan master then cited Zhaozhou's journey to Linji, and composed a verse saying: 'Zhaozhou travels at eighty, Xutang dwells again at eighty. There is another opportunity to restore the Buddha ancestors, the dragon's face moves in the ninefold city.' The angel took the verse back to report, and the emperor was very pleased, specially bestowing five hundred dan of rice and one hundred bolts of silk, allowing him to open a hall and settle the masses. Later, the Chan master passed away, and his pagoda was built under Zhiling, named Tianran (Tianran - meaning natural). Previously, the King of Goryeo invited the Chan master to preach in their country. After eight years, the Chan master returned to the mountain. Disciples seeking the Dharma accompanied him, numbering over a thousand. By the time of my Ming Dynasty Jiajing era, Goryeo still sent Dharma heirs to sweep the pagoda here, showing that the Dharma in their country is very prosperous.
Supplement to the Biographies of Eminent Monks, Volume 11 卍 Newly Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 12
Compiled by Minghe, a Shramana of Huashan Temple in Wumen, Ming Dynasty
Chapter on Practicing Chan
Biography of Chan Master Daowu of Foguang in the Jin Dynasty
Daowu (Daowu - a Chan master), whose secular surname was 𡨥, was from Lanzhou in Shanxi. He was born with teeth. At the age of sixteen, he requested to leave home, but his parents did not agree. So he did not eat for several days, and his parents finally agreed to let him shave his head. Two years later, he returned from Lintao (Lintao - a place name) and stayed overnight at Wanzidian (Wanzidian - a place name). At night, he dreamed of a Brahmin monk waking him up, and he happened to hear a horse neighing, and he suddenly had a great enlightenment. Returning home, he was overjoyed and sang: 'Seen it, seen it, throughout the empty space, only one.' He told his mother, 'I have picked up something.' His mother searched in her bag, but could not find it, and asked what it was. The Chan master said, 'The thing that I have not seen since the beginningless past.' His mother did not understand. One day he wanted to travel to various places, and the villagers saw him off.
者求頌。有水流須到海。鶴出白雲頭之句。至熊耳。果遇白雲海公。先是。人問海。何不擇法嗣。海亦作頌。有芝蘭秀髮獨出西秦之語。比師之至。夜聞空中人言。來日接郭相公。黎明。海呼僧。行令持香花。接我關西弟子寺。乃唐郭子儀建。今渠自來住持也。既至。一言相契。徑付衣盂。寺前嘗有剽而殺人者。來告急。師呼眾擒之。曰。即汝是賊。尋得其巢穴。賊眾請命。師示其要言而釋之。路不拾遺者數十年。人以此益信師前身汾陽王也。大定二十四年。白雲既沒。師開堂出世。初鄭之普照。次三鄉之竹閣庵。時著白衣。跨牛橫笛。游于洛川。人莫之測。嘗謂人曰。道我是凡向聖位里去。道我是聖向凡位里去。道我不是聖不是凡。才向毗盧頂上。有些行履處。泰和五年。結夏于臨洮之大勢寺。開圓覺經。升座曰。此席。止講得一半去。在至五月十二日晚參。翌日早盥漱畢。呼侍者曰。我病也尋藥去。侍者足未及門。師已臥逝。方丈上有五色云。如寶蓋。中有紅光如日者三。春秋五十有五。僧臘三十有九。
政言．了奇二師傳
政言。許州長社人。姓王氏。九歲事資福院凈良長老。為師執役。且十年辭良。游教庠。時浩公僧錄。居南京。講唯識論。言。往謁之。抉擇性相。造理深至。浩公心醉焉。因命
【現代漢語翻譯】 現代漢語譯本： 者求頌，有『水流須到海，鶴出白雲頭』之句。至熊耳山，果然遇到白雲海公（白雲禪師）。先前，有人問海公，為何不選擇法嗣？海公也作頌，有『芝蘭秀髮獨出西秦』之語。等到師父到達，夜裡聽到空中有人說：『明日迎接郭相公。』黎明，海公呼喚僧眾，命令他們拿著香花，迎接我關西弟子寺（寺廟名）。那寺廟是唐朝郭子儀（唐朝名將）所建，現在海公自己來住持。師父到達后，一言相契，立刻將衣缽交付給他。寺廟前曾經有搶劫殺人的人，來向師父告急。師父呼喚眾人擒拿他，說：『你就是賊。』隨即找到他們的巢穴，賊眾潰散。師父向他們開示要言，然後釋放了他們。數十年間，路上沒有人會拾取遺失的物品，人們因此更加相信師父的前身是汾陽王（人名）。大定二十四年，白雲海公圓寂后，師父開堂出世。起初在鄭州的普照寺，後來在三鄉的竹閣庵。當時他穿著白衣，騎著牛，橫吹笛子，遊蕩在洛川，人們無法測度他。他曾經對人說：『說我是凡人，我就向聖位的方向走去；說我是聖人，我就向凡位的方向走去；說我不是聖人也不是凡人，才在毗盧佛（佛教術語，指法身佛）的頂上，有些行履之處。』泰和五年，他在臨洮的大勢寺結夏安居，開講《圓覺經》。升座時說：『這個座位，只能講一半。』到了五月十二日晚參，第二天早上洗漱完畢，呼喚侍者說：『我病了，去尋藥。』侍者腳還沒到門口，師父已經臥逝。方丈上有五色云，像寶蓋一樣，其中有紅光像太陽一樣，有三個。春秋五十五歲，僧臘三十九年。
政言、了奇二師傳
政言（人名），許州長社人，姓王氏。九歲時侍奉資福院的凈良長老，為師父執役，將近十年後辭別凈良，遊學于教庠。當時浩公僧錄，居住在南京，講授《唯識論》。政言前往拜謁他，抉擇性相，造詣深至。浩公非常欣賞他，於是命令他...
【English Translation】 English version: Zhe sought a verse, containing the lines 'Water flows must reach the sea, a crane emerges from the top of white clouds.' Arriving at Xiong'er Mountain, he indeed encountered Baiyun Haigong (Zen Master Baiyun). Previously, someone asked Haigong why he didn't choose a Dharma successor. Haigong also composed a verse, saying, 'Fragrant orchids bloom, uniquely emerging from Western Qin.' When the master arrived, at night he heard people in the air saying, 'Tomorrow, welcome Minister Guo.' At dawn, Haigong called the monks, ordering them to hold incense and flowers to welcome my Guanxi Disciple Temple (temple name). That temple was built by Guo Ziyi (a famous general of the Tang Dynasty), and now Haigong himself comes to reside there. After the master arrived, they immediately understood each other, and Haigong immediately handed over his robe and bowl. In front of the temple, there was once a robber who killed someone, and came to the master for help. The master called everyone to capture him, saying, 'You are the thief.' Soon, their lair was found, and the thieves scattered. The master showed them the essential teachings and then released them. For decades, no one on the road would pick up lost items, and people therefore believed even more that the master's previous life was Prince Fenyang (a person's name). In the twenty-fourth year of Dading, after Baiyun Haigong passed away, the master opened a Dharma hall and entered the world. Initially, it was at Puzhao Temple in Zhengzhou, and later at Zhuge Nunnery in Sanxiang. At that time, he wore white clothes, rode an ox, and played the flute horizontally, wandering in Luochuan, and people could not fathom him. He once said to people, 'If you say I am an ordinary person, I will go towards the position of a sage; if you say I am a sage, I will go towards the position of an ordinary person; if you say I am neither a sage nor an ordinary person, then only on the top of Vairocana Buddha (a Buddhist term, referring to the Dharmakaya Buddha) will there be some places to walk.' In the fifth year of Taihe, he observed the summer retreat at Dasheng Temple in Lintao, and began lecturing on the 'Surangama Sutra'. When ascending the seat, he said, 'This seat can only be lectured on halfway.' On the evening of the twelfth day of the fifth month, after the evening meditation, the next morning after washing up, he called the attendant and said, 'I am sick, go find medicine.' Before the attendant's foot reached the door, the master had already passed away lying down. Above the abbot's room were five-colored clouds, like a treasure canopy, with three red lights like the sun inside. He was fifty-five years old, and had been a monk for thirty-nine years.
Biographies of Masters Zhengyan and Liaoqi
Zhengyan (a person's name) was from Changshe, Xuzhou, with the surname Wang. At the age of nine, he served Elder Jingliang of Zifu Temple, working for the master. After nearly ten years, he bid farewell to Jingliang and studied at the school. At that time, Monk Registrar Haogong resided in Nanjing, lecturing on the 'Consciousness-Only Theory'. Zhengyan went to visit him, resolving the nature and characteristics, and his attainments were profound. Haogong greatly admired him, so he ordered him...
代演。聲稱隆起。講座方倚為重。遂改趨而縛禪。坐靜于嵩山龍潭。又即汝州紫雲峰結茆。未有所入。聞慈照禪師唱道香山。乃往投之。慈照。舉金剛云如來者。即諸法如義。汝如何會。因忽有省。曰。諸緣不壞兮性無滅。雲散長空兮天皎月。慈照可之。言終不自肯。走中都。見廣慧。廣慧命掌記室。久之始帖然。出世住仰天山。遷益都義安院。暨鄭州之普照。河南之法雲。與天潭柘之龍泉。皆駐化之地。所至法音弘流。沾被如響。其舉揚宗旨。脫落窠臼。如鶻起長空。駿騰平野。奔逸絕塵。難為覯附。制頌古拈古各百篇。金剛經證道歌有。注金臺有。錄真心有。說皆行於世。且能以遊戲餘力。崇飾伽藍。具有成績可考。又異乎枯槁寂莫。置事物于度外。為禪者也。老於穎濵之釣臺。以大定乙巳年。入寂。
了奇。白霫富庶人。姓潘氏。十六試經得度。業華嚴。窮玄洞奧。歷參知識。後於廣慧言下知。歸廬柘水西溪之上。破納蔬食。滅跡絕累。十餘年。為諸貴強主竹林。學徒云萃。展缽敷坐。數盈五千。大定十九年。無病右脅而化。世壽五十一。茶毗。舍利五色者無算。而建塔焉。滹陽中虛翁銘之曰。師應緣而來。善萬物初未形。緣盡而去。了不為死生縈。遊戲如幻。絕去來之妄情。妙無所住。乃師之令行。嗚
【現代漢語翻譯】 現代漢語譯本 代演（音譯，不詳其人）。聲稱（被）隆起（推崇）。講座（主辦方）倚為重（非常看重他）。（代演）於是改變方向去依附禪宗，在嵩山龍潭打坐入靜，又到汝州紫雲峰結草菴隱居，但（對佛法）未有所悟。聽說慈照禪師在香山弘揚佛法，就前去投奔他。慈照禪師舉《金剛經》中的『如來者，即諸法如義』（如來就是諸法如實之義），問他如何理解。代演因此忽然有所領悟，說：『諸緣不壞兮性無滅，雲散長空兮天皎月。』（各種因緣沒有壞滅，自性也就沒有生滅；烏雲消散在廣闊的天空，明亮的月亮顯現出來。）慈照禪師認可了他的見解，但他始終不認可自己（的領悟）。（代演）前往中都，拜見廣慧禪師。廣慧禪師命他掌管文書事務。過了很久，（代演）才安定下來。之後出世，住持仰天山，后遷至益都義安院，以及鄭州的普照寺、河南的法雲寺，還有天潭柘的龍泉寺，這些都是他弘揚佛法的地方。他所到之處，佛法之音廣為流傳，聽聞者如迴響般眾多。他闡揚佛法宗旨，擺脫了舊有的模式，就像獵鷹從長空騰起，駿馬在平原奔馳，奔放灑脫，難以追趕。他創作了頌古、拈古各一百篇，著有《金剛經證道歌》，註釋《金臺》，著有《真心錄》，這些著作都在世間流傳。而且他還能以遊戲般的閑暇精力，修繕寺廟，頗有成績可考。他又不同於那些枯槁寂寞、置身事物之外的禪者。他晚年在穎濵的釣臺度過，于大定乙巳年圓寂。
了奇（音譯，不詳其人）。是白霫（地名）富庶人家的人，姓潘。十六歲時通過考試成為僧人，專研《華嚴經》，窮究其玄妙深奧之處。他四處參訪名師，後來在廣慧禪師的言語下有所領悟。回到柘水西溪之上，過著簡樸的生活，斷絕了塵世的牽累。十多年間，（他）為許多貴族和權勢者主持竹林寺，學徒雲集，展開坐具講經說法，人數超過五千。大定十九年，無病而右脅臥著圓寂。世壽五十一歲。火化后，得到五色舍利無數，於是建塔供奉。滹陽中虛翁為他撰寫銘文說：『師應緣而來，善萬物初未形（在萬物還未成形之初就已存在），緣盡而去，了不為死生縈（完全不被生死所困擾）。遊戲如幻，絕去來之妄情（像遊戲一樣虛幻，斷絕了對來去的虛妄執著），妙無所住，乃師之令行（妙就妙在無所執著，這才是大師的修行）。嗚呼！』
【English Translation】 English version Dai Yan (transliteration, person unknown). Claimed to be rising (being highly praised). The lecture (organizer) relied on him heavily (regarded him very highly). So (Dai Yan) changed direction to attach himself to Zen Buddhism, sitting in meditation at Longtan in Mount Song, and then built a thatched hut to live in seclusion at Ziyun Peak in Ruzhou, but (he) did not attain any enlightenment. Hearing that Zen Master Cizhao was propagating the Dharma at Xiangshan, he went to join him. Cizhao Zen Master raised the 'Tathagata is the suchness of all dharmas' from the Diamond Sutra, asking him how he understood it. Dai Yan suddenly had some understanding, saying: 'The various conditions do not decay, the nature does not perish; the clouds disperse in the vast sky, the bright moon appears.' Cizhao Zen Master approved of his view, but he never approved of himself (his own understanding). (Dai Yan) went to Zhongdu to see Zen Master Guanghui. Zen Master Guanghui ordered him to be in charge of clerical affairs. After a long time, (Dai Yan) settled down. Later, he emerged into the world, residing at Yingtian Mountain, and later moved to Yidu Yi'an Temple, as well as Puzhao Temple in Zhengzhou, Fayun Temple in Henan, and Longquan Temple in Tiantan Zhe, all of which were places where he propagated the Dharma. Wherever he went, the sound of the Dharma spread widely, and those who heard it were as numerous as echoes. He expounded the tenets of the Dharma, breaking away from the old patterns, like a falcon rising from the long sky, a steed galloping on the plains, unrestrained and difficult to catch up with. He created one hundred poems each of Songgu and Niangu, and wrote the 'Diamond Sutra Song of Enlightenment', annotated 'Jintai', and wrote 'Record of True Mind', all of which are circulated in the world. Moreover, he was able to use his playful leisure to renovate temples, with considerable achievements to be examined. He was also different from those withered and lonely Zen practitioners who placed themselves outside of things. He spent his later years at the fishing platform in Yingbin, and passed away in the year of Yisi of the Dading era.
Liao Qi (transliteration, person unknown). Was a wealthy man from Bai Xi (place name), surnamed Pan. At the age of sixteen, he passed the examination to become a monk, specializing in the Avatamsaka Sutra, exhaustively studying its profound mysteries. He visited famous teachers everywhere, and later had some understanding under the words of Zen Master Guanghui. Returning to the Xixi River in Zheshui, he lived a simple life, cutting off worldly entanglements. For more than ten years, (he) presided over the Zhulin Temple for many nobles and powerful people, and disciples gathered like clouds, spreading out mats to preach the Dharma, with the number exceeding five thousand. In the nineteenth year of Dading, he passed away without illness, lying on his right side. His age was fifty-one. After cremation, countless five-colored relics were obtained, so a pagoda was built to enshrine them. Weng Zhongxu of Huyang wrote an inscription for him, saying: 'The master came in response to conditions, existing before the beginning of all things, and left when the conditions were exhausted, completely unburdened by birth and death. Playing like an illusion, cutting off the false emotions of coming and going, the wonder lies in having no attachment, this is the master's practice. Alas!'
呼。是為之銘。
清涼相公傳
弘相。號西溪。出沂水王氏。初棄家為佛子。事祖照上人。以通經得僧服。乃恣讀內外書凡十年。多所究觀。聞虛明亨公住普照。道價重一時。盡棄所學而學焉。虛明知其不凡。欣然納之。又十年。乃佩其印。出世住鄭州之大覺。嵩山之少林。沂州之普照。最後住清涼。師勤于按納。有咨決之者。為之徴詰開示。傾囷倒廩。無復餘地。故雖退居謝事。而學者益親之。為人款曲周密。而疾惡太甚。人有不合理者。必赤數之。怫然之氣。不能自掩。平居教學者曰。禪道微矣。非專一而靜。則決不可入。世間學解。謾費日力耳。及自為詩。並言語動作。一切以寓之。至食息頃不能忘。元遺山好問。與師同遊蘭若峰。道中談避𡨥時事。師以為凡出身以對世。能外生死。然後能有所立。生死雖大事。視之要如翻覆手。然則坎止流行。無不可者。此須從靜功中來。唸唸不置境。當自熟耳。時小雪后。路峻而石滑。師已老。力不能自持。足一跌翻折而墜。同行者失聲。而莫能救。直下數十尺。僅礙大樹而止。遺山驚問。師神色自若。徐云。學禪四十年。腳跟乃為石頭取勘。聞者皆大笑。因共嘆境熟之言。果其日用事而不妄也。年六十四而寂。所著文集三。曰歸樂。曰退休。曰清涼。並語錄
【現代漢語翻譯】 現代漢語譯本： 啊！這是為他寫的銘文。
清涼相公傳
弘相，號西溪，是沂水王氏出身。起初他捨棄家庭出家為僧，侍奉祖照上人，因為精通經書而得到僧人的服裝。於是恣意閱讀內外典籍凡十年，對很多方面都深入研究觀察。聽說虛明亨公住在普照寺，聲望很高，一時之間備受推崇，就完全放棄了自己所學的去向他學習。虛明知道他不平凡，很高興地接納了他。又過了十年，弘相佩戴了他的印信，開始住持鄭州的大覺寺、嵩山的少林寺、沂州的普照寺，最後住在清涼寺。弘相大師勤于考察和接納僧人，有人前來請教疑難問題，他都會為他們詳細地解釋開導，就像傾倒倉庫里的糧食一樣，毫不保留。所以即使退居幕後不再理事，來向他學習的人也更加親近他。他待人誠懇周到，但厭惡邪惡到了極點。如果有人不合乎情理，他必定會嚴厲地斥責他，憤怒之情無法掩飾。平時教導學生時說：『禪道非常精微深奧，如果不是專心致志並且心境清靜，就絕對無法進入。世間的學問和見解，只會白白浪費時間和精力。』他自己寫的詩，以及言語動作，一切都用來寄託禪意，甚至吃飯睡覺的時候都不能忘記。元遺山喜歡提問，曾經和弘相大師一同遊覽蘭若峰，途中談論躲避戰亂時的事情。弘相大師認為凡是立身處世以服務社會為目的，能夠置生死於度外，然後才能有所成就。生死雖然是大事，看待它要像翻轉手掌一樣容易。這樣的話，遇到困境就停止，順利時就行進，沒有什麼不可以的。這必須從靜坐的功夫中來，念念不忘所處的境界，自然就會熟練。』當時是小雪過後，路很陡峭而且石頭很滑，弘相大師已經年老，體力不支，腳一滑跌倒墜落。同行的人驚叫失聲，但都無法營救。他直接墜落了數十尺，幸好被一棵大樹擋住才停了下來。遺山驚慌地詢問，弘相大師神色如常，慢慢地說：『學禪四十年，腳跟竟然被石頭考驗。』聽到的人都大笑起來，於是共同感嘆『境熟』這句話，果然是他在日常生活中真實用功而不是虛妄的。弘相大師六十四歲時圓寂。他所著作的文集有三部，分別是《歸樂》、《退休》、《清涼》，以及語錄。
【English Translation】 English version: Alas! This is the inscription written for him.
Biography of Master Qingliang
Hongxiang, styled Xixi, came from the Wang family of Yishui. Initially, he renounced his family to become a Buddhist monk, serving the elder Zuzhao. He obtained the monk's robes by mastering the scriptures. Thereupon, he freely read both internal and external texts for ten years, extensively studying and observing many aspects. Hearing that the venerable Xuming Heng resided at Puzhao Temple, his reputation highly esteemed for a time, he completely abandoned what he had learned to study with him. Xuming knew he was extraordinary and gladly accepted him. After another ten years, Hongxiang wore his seal, beginning to reside at Dajue Temple in Zhengzhou, Shaolin Temple on Mount Song, Puzhao Temple in Yizhou, and finally Qingliang Temple. Master Hongxiang diligently examined and received monks. When people came to consult him with doubts, he would explain and enlighten them in detail, like emptying the granary, holding nothing back. Therefore, even though he retired from managing affairs, those who came to learn from him became even closer to him. He was sincere and thoughtful to others, but his hatred of evil was extreme. If someone was unreasonable, he would sternly rebuke them, his anger impossible to conceal. He usually taught his students, saying, 'The path of Chan is very subtle and profound; if one is not focused and tranquil, it is absolutely impossible to enter. Worldly knowledge and understanding only waste time and energy.' His own poems, as well as his words and actions, were all used to express Chan meaning, to the point that he could not forget it even while eating and sleeping. Yuan Yishan, who loved to ask questions, once traveled with Master Hongxiang to Lanruo Peak. On the way, they discussed the events of avoiding the chaos of war. Master Hongxiang believed that those who establish themselves in the world with the purpose of serving society, and who can disregard life and death, can then achieve something. Although life and death are major matters, one should view them as easily as turning over one's hand. In that case, stopping when encountering difficulties and proceeding when things are smooth, there is nothing that cannot be done. This must come from the practice of meditation; constantly keeping the state of mind in focus, one will naturally become skilled.' At that time, it was after the light snow, the road was steep, and the stones were slippery. Master Hongxiang was already old and unable to support himself. His foot slipped, and he fell. His companions cried out in alarm, but none could save him. He fell dozens of feet, only stopping when he was blocked by a large tree. Yishan asked in alarm, but Master Hongxiang's expression was calm. He slowly said, 'After forty years of studying Chan, my footing is actually being tested by a stone.' Those who heard this laughed, and they all sighed at the saying 'familiarity with the state,' indeed, it was because he truly practiced in his daily life and was not being false. Master Hongxiang passed away at the age of sixty-four. He authored three collections of writings: 'Returning to Joy,' 'Retirement,' and 'Qingliang,' as well as recorded sayings.
一卷。傳諸方。
圓性傳
圓性。順州懷柔侯氏子。自王父以上。皆隱晦無悶。父琦。母杜氏。夢異僧授以神珠而娠。迄誕室有光。童時斷葷血。舉止端肅。九歲請于父母。愿為僧。許之。依都城奉福寺振公為師。十五受滿分戒。習唯識起信論。有叩之者。答之如響。義精旨妙。皆出入意表。久之嘆曰。是法。非思量分別之所能。解果在言乎。天德初。佛日禪師入汴。師袖香謁之。佛日嘿識其器。而施錐劄。師益自克煉。不四旬恍然有入。佛日肯之。及佛日赴遼陽之請。師侍行。抵惠安。舉為立僧。指示切要。一眾欽服。后以皇后教旨。住韓州功德院。未幾捨去。渡大河。歷齊魯。時昭禪師居越峰。將造訪之。是夕。昭坐室中。見一大神偉服立於前。白曰。廣慧大士來也。當除館以待。詰旦。昭整眾延佇食。時師至矣。眾大駭。昭虛心盡敬。以所見告焉。師笑而已。浮汴而洛。抵關右。所至老師宿學。皆為師下。天德初。被旨主竹林。明年徙惠安。明肅皇后。遣中使奉以磨衲衣。並金帛諸物。佐開堂之費。久之。竹林舊眾。念法乳不已。僉曰。吾師也。惠安安得擁留。權巧以歸之。時海陵領留鑰。向師道風。賜廣慧通理之號。洎紫方袍。栴檀寶塔。大士像。竟符越峰神告之語。大定間。遷潭柘。將大有營
【現代漢語翻譯】 現代漢語譯本 一卷。流傳於各地。
圓性傳
圓性，順州懷柔侯氏之子。自其祖父以上，都隱居不仕，不為世事所擾。其父名為琦，母親為杜氏。杜氏夢見一位奇異的僧人授予她一顆神奇的寶珠，因此懷孕。出生時，房間里充滿光芒。圓性從小就斷絕葷腥，舉止端莊嚴肅。九歲時，他向父母請求出家為僧，父母答應了他。於是他依止都城奉福寺的振公為師。十五歲時，受了具足戒（滿分戒）。他學習《唯識論》和《起信論》，有人向他請教，他能對答如流。他的見解精闢，意旨玄妙，都出人意料。很久以後，他感嘆道：『這種佛法，不是思量分別所能理解的，解脫的果實難道在於言語嗎？』天德初年，佛日禪師來到汴京，圓性帶著香去拜見他。佛日禪師默默地認識到他是可造之材，並對他進行錘鍊。圓性更加嚴格地要求自己。不到四十天，他恍然有所領悟，佛日禪師認可了他。等到佛日禪師應邀前往遼陽，圓性侍奉跟隨。到達惠安時，佛日禪師舉薦他為寺院住持，並指示重要的修行方法。大眾都欽佩信服。後來，因為皇后的旨意，圓性住持韓州功德院。不久，他離開了那裡，渡過大河，遊歷齊魯。當時，昭禪師住在越峰，圓性打算去拜訪他。當天晚上，昭禪師坐在房間里，看到一位大神穿著華麗的服裝站在他面前，說：『廣慧大士（Yuánxìng dàshì）要來了，應當打掃館舍以待。』第二天早上，昭禪師整理隊伍，等待圓性。當時圓性就到了。大眾非常驚訝。昭禪師虛心盡敬，把所見到的告訴了他。圓性只是笑了笑。他乘船沿汴河而下，到達洛陽，進入關右地區。所到之處，老修行和大學者都對他非常敬佩。天德初年，他被皇帝下旨住持竹林寺。第二年，他遷往惠安寺。明肅皇后派中使送來磨衲衣，以及金銀財物等，資助他開堂說法。很久以後，竹林寺的舊僧眾，感念他過去的法乳之恩，都說：『他是我們的老師啊，惠安寺怎麼能把他留下呢？』於是巧妙地把他請了回來。當時，海陵擔任留鑰的官職，仰慕圓性的道風，賜予他『廣慧通理』的稱號，以及紫方袍、栴檀寶塔、大士像。這完全應驗了越峰大神所說的話。大定年間，他遷往潭柘寺，將有大的作為。
【English Translation】 English version One scroll. Transmitted to various places.
Biography of Yuanxing (Yuánxìng)
Yuanxing (Yuánxìng) was the son of the Hou family of Huairou in Shunzhou. From his grandfather onwards, they all lived in seclusion, undisturbed by worldly affairs. His father's name was Qi, and his mother was the Du family. Madam Du dreamed of a strange monk giving her a divine pearl, and thus she became pregnant. At birth, the room was filled with light. From childhood, Yuanxing (Yuánxìng) abstained from meat and blood, and his behavior was dignified and solemn. At the age of nine, he asked his parents for permission to become a monk, and they agreed. He then relied on Zen Master Zhen of Fengfu Temple in the capital city as his teacher. At the age of fifteen, he received the full precepts (complete precepts). He studied the Vijnaptimatrata-sastra (Wéishì lùn) and the Awakening of Faith (Qǐxìn lùn). When someone asked him questions, he could answer fluently. His insights were profound, and his ideas were beyond expectation. After a long time, he sighed and said, 'This Dharma cannot be understood by thinking and discrimination. Does the fruit of liberation lie in words?' In the early years of the Tiande era, Zen Master Fori (Fórì) came to Bianjing, and Yuanxing (Yuánxìng) went to visit him with incense. Zen Master Fori (Fórì) silently recognized his potential and began to refine him. Yuanxing (Yuánxìng) became even more strict with himself. In less than forty days, he suddenly had an insight, and Zen Master Fori (Fórì) acknowledged him. When Zen Master Fori (Fórì) was invited to Liaoyang, Yuanxing (Yuánxìng) served and followed him. Upon arriving in Huian, Zen Master Fori (Fórì) recommended him as the abbot of the monastery and instructed him on important methods of practice. The assembly all admired and believed in him. Later, due to the empress's decree, Yuanxing (Yuánxìng) became the abbot of Gongde Monastery in Hanzhou. Soon after, he left there, crossed the Great River, and traveled through Qi and Lu. At that time, Zen Master Zhao was living in Yuefeng, and Yuanxing (Yuánxìng) planned to visit him. That night, Zen Master Zhao was sitting in his room when he saw a great deity standing before him, saying, 'Great Master Guanghui (Guǎnghuì dàshì) is coming, you should clean the guesthouse to await him.' The next morning, Zen Master Zhao organized the assembly and waited for Yuanxing (Yuánxìng). At that time, Yuanxing (Yuánxìng) arrived. The assembly was very surprised. Zen Master Zhao humbly and respectfully told him what he had seen. Yuanxing (Yuánxìng) just smiled. He traveled by boat along the Bian River, arrived in Luoyang, and entered the Guanyou region. Wherever he went, old practitioners and great scholars all admired him very much. In the early years of the Tiande era, he was ordered by the emperor to be the abbot of Zhulin Monastery. The following year, he moved to Huian Monastery. Empress Mingsu sent a court envoy to deliver a worn-out monk's robe, as well as gold and silver, to support his Dharma teaching. After a long time, the old monks of Zhulin Monastery, remembering his past kindness of Dharma, all said, 'He is our teacher, how can Huian Monastery keep him?' So they cleverly invited him back. At that time, Hailing was the official in charge of Liuyue, admired Yuanxing's (Yuánxìng) virtuous conduct, and bestowed upon him the title 'Guanghui Tongli', as well as a purple robe, a sandalwood pagoda, and an image of a Bodhisattva. This completely fulfilled the words of the great deity of Yuefeng. During the Dading era, he moved to Tanzhe Monastery and was about to have great achievements.
建。或以寺久廢。規模宏大。懼難克集。請少損之。師曰。吾心計已定。第恐不誠爾。不十年而潭柘落成。視舊有加焉。其始工也。鑿山之際。有巨石崩墜。轟聲如雷。眾駭避。師恬弗為顧。石至師而止。不遠尋尺。若有神御之者。其在竹林時。竹林實遼長主。賜第制侔宮闕。雖為梵剎。而臺門尚存。師謂非僧居所。宜亟命撤去。得故磚百萬。為方丈基甃。仍以其餘。即故基為俗室。而鼎新其門。凡所成務傳永久。盡竭衣盂所不惜。律身持物。凡可以久行益後者。皆著之令典。使傳將來。用志之精專如此。以大定十五年六月。化于潭柘。世壽七十二。僧臘五十七。
明河曰。此傳取諸塔石。石文乃金永定節使楊邦基撰。謂。佛果自西蜀來汴。以心印傳佛日。佛日傳廣慧。為南嶽下十七世。則佛日為妙喜。無疑矣。及后云。師侍佛日赴遼陽。又云。數從佛日入禁中說法。考時校處。又似非妙喜。茫然不知佛日為何人。若果妙喜。何年譜。傳燈不載此事。年譜但云女直之肆驕。取禪師十數。師為首選。虜酋壯。傳不少屈。由是一眾獲免。其行得無師實行如楊所云。而後返作譜者為之諱也耶。抑佛日非妙喜。佛果下。別有一佛日耶。楊文定有所據。必有一人當之。大都妙喜始終。如青天白日。不容隱諱。筆此以俟高明
【現代漢語翻譯】 現代漢語譯本 建寺。或者因為寺廟荒廢已久，規模宏大，擔心難以完成重建，（有人）請求稍微縮減規模。師父說：『我心中的計劃已經確定，只是擔心你們不夠誠心罷了。』 不到十年，潭柘寺便落成，比原先的規模還要大。開始施工的時候，開鑿山體之際，有巨大的石頭崩塌墜落，轟鳴的聲音像雷聲一樣，眾人都驚駭躲避。師父安然不動，沒有回頭看。石頭到了師父面前就停止了，距離師父不遠，只有幾尺遠，好像有神靈在控制它一樣。當師父還在竹林寺的時候，竹林寺實際上是遼朝長公主的住所，賜予的府邸建造得如同宮殿一般。雖然作為佛寺，但臺門（宮殿式的大門）還保留著。師父認為這不是僧人應該居住的地方，應該立即下令拆除。拆除后得到舊磚一百萬塊，用來作為方丈室的地基。剩餘的磚頭，就在原來的地基上建造俗家住所，並且重新修建了大門。凡是所完成的事業都力求永久，用盡所有的衣物和缽盂也不吝惜。約束自身，保持操守，凡是可以長期實行並有益於後人的，都寫在法令典章中，使之流傳給將來。用心之精誠專一就是這樣。在大定十五年六月，在潭柘寺圓寂，世壽七十二歲，僧臘五十七年。
明河說：『這篇傳記取材於塔石上的文字。石碑上的文字是金朝永定節度使楊邦基撰寫的，說佛果禪師從西蜀來到汴梁，以心印傳給佛日禪師，佛日禪師傳給廣慧禪師，是南嶽下第十七世。那麼佛日禪師就是妙喜禪師，這應該是沒有疑問的。』 後面又說：『師父侍奉佛日禪師前往遼陽。』 又說：『多次跟隨佛日禪師進入皇宮說法。』 考察時間地點，又好像不是妙喜禪師。茫然不知佛日禪師是何人。如果真的是妙喜禪師，年譜和傳燈錄中都沒有記載這件事。年譜只說女真族肆意驕橫，抓走了十幾位禪師，師父是首選。因為師父的威嚴，傳教沒有屈服，因此這一眾禪師才得以倖免。他的行為難道不是像楊邦基所說的那樣，師父的實際行動就像楊邦基說的那樣，而後來的編撰年譜的人為他隱瞞了嗎？ 還是說佛日禪師不是妙喜禪師，佛果禪師之後，另有一位佛日禪師呢？ 楊邦基的文章一定有所依據，必定有一個人可以對應得上。 大抵妙喜禪師始終如****，不容許隱瞞。 記錄這些，以等待高明的人來解答。
【English Translation】 English version Rebuilding. Or, because the temple had been abandoned for a long time and was of a grand scale, fearing that it would be difficult to complete the reconstruction, (someone) requested to reduce the scale slightly. The master said, 'My plan has been determined, I'm just afraid that you are not sincere enough.' In less than ten years, Tanzhe Temple was completed, even larger than its original scale. When construction began, during the excavation of the mountain, a huge rock collapsed and fell, the roaring sound like thunder, everyone was frightened and avoided it. The master remained calm and did not look back. The rock stopped in front of the master, not far away, only a few feet away, as if a god was controlling it. When the master was still at the Bamboo Forest Temple, the Bamboo Forest Temple was actually the residence of the eldest princess of the Liao Dynasty, and the bestowed mansion was built like a palace. Although it was a Buddhist temple, the taimen (palace-style gate) was still preserved. The master believed that this was not a place where monks should live, and ordered it to be demolished immediately. After the demolition, one million old bricks were obtained, which were used as the foundation of the abbot's room. The remaining bricks were used to build secular residences on the original foundation, and the gate was rebuilt. All the completed undertakings were aimed at permanence, and he did not hesitate to use up all his clothes and alms bowls. Restraining himself, maintaining integrity, and everything that could be practiced for a long time and benefit future generations were written in the laws and regulations, so that they could be passed on to the future. His dedication and concentration were like this. In June of the fifteenth year of Dading, he passed away at Tanzhe Temple, at the age of seventy-two, and with fifty-seven years as a monk.
Minghe said, 'This biography is taken from the text on the pagoda stone. The text on the stone tablet was written by Yang Bangji, the Jiedushi of Yongding in the Jin Dynasty, saying that Zen Master Foguo came from Xishu to Bianliang, and transmitted the mind seal to Zen Master Fori, and Zen Master Fori transmitted it to Zen Master Guanghui, who was the seventeenth generation under Nanyue. Then Zen Master Fori is Zen Master Miaoxi, there should be no doubt about this.' Later it says, 'The master served Zen Master Fori to Liaoyang.' It also says, 'He often followed Zen Master Fori into the palace to preach.' Examining the time and place, it seems that he is not Zen Master Miaoxi. I don't know who Zen Master Fori is. If it is really Zen Master Miaoxi, the chronology and the Transmission of the Lamp do not record this matter. The chronology only says that the Jurchen people were wantonly arrogant and captured more than a dozen Zen masters, and the master was the first choice. Because of the master's dignity, the preaching did not yield, so this group of Zen masters was spared. Isn't his behavior like what Yang Bangji said, the master's actual actions were like what Yang Bangji said, and the later compilers of the chronology concealed it for him? Or is Zen Master Fori not Zen Master Miaoxi, and after Zen Master Foguo, there is another Zen Master Fori? Yang Bangji's article must have a basis, and there must be someone who can correspond to it. Generally speaking, Zen Master Miaoxi is always like ****, and cannot be concealed. I record these to wait for enlightened people to answer.
考訂。
相了傳
相了。義州宋氏子。生有奇瑞。兒時。行必直視。坐必跏趺。一日。聞祖父誦賦。至秦皇漢武不死何歸。亟問死歸何處。祖異之。語其父曰。此子非塵俗中人。可令出家。遂從師落髮。游講。通華嚴圓覺等經。機思明敏。闡發精當。頗為同學宗仰。因讀圓覺。至修多羅教如標月指處。忽爾動疑曰。經既為標。月何所在。吾將問之諸方知識也。乃腰包。見清安月公。又訪咸平定公。復走綿州。謁大明誘公。皆不契。誘公曰。汝緣不在此。懿州崇福超公。汝師也。必為子發其奧。遽謁超公。公一見處以首職。雖殷眾務。而究研益力。至寢食都廢。一日。因居士請益超公。俱胝一指公案。師立座隅。忽問曰。俱胝一指頭禪。受用不盡。未審。和尚禪有多少。公與一喝。師于喝下領旨。身心脫空。如處琉璃寶月間。快爽不自勝。呈偈云。窺破浮雲月色寒。偶然頓歇髑髏干。通身光透威音外。普應群機作大緣。公為彈指印之。未幾。公以老而退。師受命補其處。遷松林。徙惠安。又移潭柘。轉主竹林。師性恬退。雖屢踞大剎。皆迫於不得已。松林潭柘。至棄眾而逃。人物色得之擁而去。師竟不得自主也。居恒自嘆古人藏身無跡。己不能如之。為進道之累。且稟性貞純。慈不忤物。平生未嘗略起嗔恚
【現代漢語翻譯】 現代漢語譯本 相了（Xiangliao，人名）。義州宋氏之子。出生時有奇異的祥瑞。小時候，走路一定目視前方，坐著一定跏趺坐。一天，聽到祖父誦讀辭賦，讀到『秦皇漢武不死何歸』時，急忙問死後歸向何處。祖父認為他與衆不同，告訴他的父親說：『這個孩子不是凡俗之人，可以讓他出家。』於是跟隨師父剃度出家，四處遊歷講學，精通《華嚴經》、《圓覺經》等經典。思維敏捷，闡述精闢，頗受同學們的推崇。一次，讀《圓覺經》，讀到『修多羅教如標月指處』時，忽然產生疑問說：『經文既然是指月的手指，那麼月亮在哪裡呢？我將要向各地的知識分子請教這個問題。』於是收拾行裝，拜見了清安月公（Qing』an Yuegong，人名），又拜訪了咸平定公（Xianping Dinggong，人名），又前往綿州，拜見了 大明誘公（Daming Yougong，人名），但都不契合。誘公說：『你的緣分不在這裡，懿州崇福超公（Yizhou Chongfu Chaogong，人名），是你的老師啊，一定能為你闡發其中的奧秘。』於是立即拜見超公。超公一見面就讓他擔任首座的職務。雖然事務繁忙，但他研究佛法的力度更加強大，甚至廢寢忘食。一天，因為有居士向超公請教俱胝一指（Juzhi Yizhi，佛教公案名）的公案，相了站在座位旁邊，忽然問道：『俱胝一指的禪，受用不盡，不知道，和尚您的禪有多少？』超公對他大喝一聲，相了在這一喝之下領悟了禪的旨意，身心脫落空寂，好像身處琉璃寶月之間，快樂舒暢得無法自持。於是呈上偈語說：『窺破浮雲月色寒，偶然頓歇髑髏干。通身光透威音外，普應群機作大緣。』超公彈指為他印證。不久，超公因為年老而退隱，相了受命接替他的位置。后遷往松林，又遷往惠安，又移居潭柘，轉而主持竹林。相了天性恬淡退隱，雖然多次主持大的寺廟，都是迫不得已。在松林、潭柘，甚至棄眾而逃，但都被人找到並擁戴回去。相了最終無法自主。他經常感嘆古人藏身無跡，自己不能像他們那樣，成為進道的累贅。而且他天性純真，慈愛而不違逆事物，一生中從未輕易產生嗔恨之心。
【English Translation】 English version Xiangliao (Xiangliao, a name), was the son of the Song family of Yizhou. He was born with auspicious signs. As a child, he would always look straight ahead when walking and sit in the lotus position. One day, he heard his grandfather reciting a poem, and when he reached the line 'Where do Qin Huang and Han Wu go after death?', he hurriedly asked where one goes after death. His grandfather thought he was extraordinary and told his father, 'This child is not an ordinary person; he can become a monk.' So he followed a master to have his head shaved and became a monk, traveling around giving lectures and becoming proficient in the Avatamsaka Sutra, the Perfect Enlightenment Sutra, and other scriptures. He was quick-witted and his explanations were precise, and he was highly respected by his fellow students. Once, while reading the Perfect Enlightenment Sutra, when he came to the passage 'The teachings of the Sutras are like a finger pointing at the moon', he suddenly became doubtful and said, 'If the scripture is the finger pointing at the moon, then where is the moon? I will ask learned people everywhere about this.' So he packed his bags and visited Qing』an Yuegong (Qing』an Yuegong, a name), and then visited Xianping Dinggong (Xianping Dinggong, a name), and then went to Mianzhou to visit Daming Yougong (Daming Yougong, a name), but none of them satisfied him. Yougong said, 'Your affinity is not here. Chaogong of Chongfu Temple in Yizhou (Yizhou Chongfu Chaogong, a name), is your teacher; he will surely reveal the mysteries to you.' So he immediately visited Chaogong. As soon as Chaogong saw him, he gave him the position of head monk. Although he was busy with affairs, he studied the Dharma even more diligently, even forgetting to eat and sleep. One day, because a layman asked Chaogong about the case of Juzhi』s One Finger (Juzhi Yizhi, a Buddhist koan), Xiangliao stood beside the seat and suddenly asked, 'The Zen of Juzhi』s One Finger is inexhaustible; I don』t know, how much Zen does the abbot have?' Chaogong gave him a loud shout, and Xiangliao understood the meaning of Zen under this shout, his body and mind fell away into emptiness, as if he were in a crystal moon, happy and comfortable beyond self-control. So he presented a verse saying, 'Peering through the floating clouds, the moonlight is cold, Suddenly ceasing the dry skull. The whole body shines through beyond Weiyin, Universally responding to all opportunities, creating great affinities.' Chaogong snapped his fingers to confirm it for him. Soon after, Chaogong retired due to old age, and Xiangliao was ordered to take his place. Later, he moved to Songlin, then to Huian, then to Tanzhe, and then to Zhulin. Xiangliao was naturally quiet and retiring, and although he presided over large temples many times, it was all out of necessity. In Songlin and Tanzhe, he even abandoned the congregation and fled, but he was found and supported back. Xiangliao was ultimately unable to control himself. He often lamented that the ancients hid themselves without a trace, and that he could not be like them, becoming a burden to the path of advancement. Moreover, he was pure in nature, loving and not opposing things, and he never easily became angry in his life.
。縱遇呵毀。而容色不易。所至唯信緣甘分。不務營飾。非理道之要。行之有益於性命身心者。勿自處。亦勿以處人。此皆昭著可言者。如其潛德密行。殆非人所能知之。以泰和三年。書偈危坐而化。壽七十。臘六十二。茶毗。有百千蝴蝶。自烈𦦨中飛出。化祥雲五色。現於空界。牙齒不壞。附遺骨而瘞于龍泉古寺。
法赟傳
法赟。兗州侯氏子。幼事嵫陽明首座為師。大定間。以誦經通得僧服。從事義理之學。根性穎利。同學者少所及。游參叩詰。洞見深秘。告山明和尚。靈巖才師。皆授以印記。尋領眾。主告山。闡抉幽微。方世路清夷。禪林軌則未改。師道風藹然。為諸方所重。移兗州普照。倅路公宣叔。潛心內乘。與師為法喜淘汰之遊。師登座。宣叔。朝服頂禮。法重身尊。哲勝傾下。然師沉嘿自守。不以文字言語。驚流俗為門戶計。住持不務修營。學者繁盛。動則蜂擁。迄無顯受灌頂者。其不輕許與如此。師有弟子曰汴公者。嗣法于亨虛明亭。亭直上不為震云凌雨之所摧偃。當龍興禁蕩之餘。破屋數椽。殘僧三四輩。灌園自給。不肯輕旁時貴之門。或贈之詩云。道大宜高謇。禪枯耐寂寥。蓋頭茅一把。繞腹篾三條。風味可想而見。其孤峻自㧞。必有所從來其自師乎。后汴歸自南。哀敘曰。汴落髮
【現代漢語翻譯】 現代漢語譯本：即使遇到呵斥和譭謗，他的容貌和神色也不會改變。無論到哪裡，都只相信因緣，甘願接受命運的安排，不致力于經營和裝飾自己。認為不符合道理和佛法精要的事情，以及做了對身心性命沒有益處的事情，自己不做，也不用來要求別人。這些都是顯而易見、可以公開說的事情。至於他那些隱藏的德行和秘密的修行，大概不是一般人所能瞭解的。在泰和三年，他寫下偈語，危坐而圓寂，享年七十歲，僧臘六十二年。火化時，有成百上千的蝴蝶從燃燒的火焰中飛出，化為五彩祥雲，顯現在空中。牙齒沒有燒壞，附著在遺骨上，埋葬在龍泉古寺。
法赟傳
法赟（Fa Yun），是兗州侯氏的兒子。年幼時跟隨嵫陽明首座為師。在大定年間，因為誦經精通而獲得僧服。從事義理之學，根性聰穎敏銳，同學者很少能趕上他。遊歷參訪，叩問請教，洞察深奧的秘密。告山明和尚、靈巖才師，都授予他印可。不久帶領大眾，主持告山，闡釋幽深微妙的佛法。當時社會安定，禪林的規矩法則沒有改變。法赟的道風溫和，被各方所敬重。後來移居兗州普照寺，倅路公宣叔（Lu Gong Xuan Shu）潛心研究內乘佛法，與法赟一起進行佛法上的交流和探討。法赟升座講法時，宣叔穿著官服頂禮膜拜，這是因為他認為佛法比自身尊貴，賢哲勝過自己。然而，法赟沉默寡言，堅守自己的原則，不以文字言語來譁眾取寵，把門戶之見作為自己的追求。主持寺廟事務時不注重修繕和營建，前來學習的人很多，動不動就蜂擁而至，但始終沒有輕易地給予他們灌頂。他就是這樣不輕易地傳授佛法。法赟有個弟子叫汴公（Bian Gong），在亨虛明亭繼承了他的法脈。亨虛明亭正直向上，不會被狂風暴雨所摧毀。在龍興寺被禁止和盪滌之後，只剩下幾間破屋，三四個殘餘的僧人，靠種菜自給自足，不肯輕易地去拜訪當時的權貴之門。有人贈詩給他：『道大宜高謇，禪枯耐寂寥。蓋頭茅一把，繞腹篾三條。』他的風味可以想像而見，他的孤高峻拔，必定有所由來，大概是來自他的老師法赟吧。後來汴公從南方回來，悲哀地敘述說：『汴落髮……』
【English Translation】 English version: Even when encountering scolding and slander, his countenance and demeanor would not change. Wherever he went, he only believed in karma and willingly accepted the arrangements of fate, not striving to manage and adorn himself. He believed that things that did not conform to reason and the essence of the Dharma, and things that were not beneficial to the body, mind, and life, he would not do himself, nor would he use them to demand others. These are all obvious and publicly stated matters. As for his hidden virtues and secret practices, they are probably not something that ordinary people can understand. In the third year of Taihe, he wrote a verse, sat upright, and passed away peacefully, at the age of seventy, with sixty-two years as a monk. During cremation, hundreds and thousands of butterflies flew out of the burning flames, transforming into five-colored auspicious clouds, appearing in the sky. His teeth did not burn, attached to the remains, and were buried in the ancient Longquan Temple.
Biography of Fa Yun
Fa Yun was the son of the Hou family of Yanzhou. As a child, he followed the chief monk of Ziyang Ming as his teacher. During the Dading period, he obtained monastic robes because of his proficiency in reciting scriptures. He engaged in the study of the principles of righteousness, and his innate nature was intelligent and sharp, and few of his classmates could catch up with him. He traveled and visited, inquired and asked for instruction, and gained insight into profound secrets. Abbot Mingshan of Gaoshan and Master Cai of Lingyan both granted him their approval. Soon he led the masses and presided over Gaoshan, elucidating the profound and subtle Dharma. At that time, society was stable, and the rules and regulations of the Chan forest had not changed. Fa Yun's demeanor was gentle and respected by all parties. Later, he moved to Puzhao Temple in Yanzhou, and Vice Prefect Lu Gong Xuan Shu immersed himself in the study of Inner Vehicle Buddhism, engaging in Dharma exchanges and discussions with Fa Yun. When Fa Yun ascended the seat to preach the Dharma, Xuan Shu wore his official robes and prostrated in worship, because he believed that the Dharma was more noble than himself, and that the wise were superior to him. However, Fa Yun was taciturn and adhered to his principles, not trying to please the public with words and language, and not taking sectarianism as his pursuit. When presiding over temple affairs, he did not focus on repairing and building, and many people came to study, swarming in at every turn, but he never easily gave them initiation. This is how he did not easily transmit the Dharma. Fa Yun had a disciple named Bian Gong, who inherited his Dharma lineage at Hengxu Ming Pavilion. Hengxu Ming Pavilion is upright and upward, and will not be destroyed by storms. After Longxing Temple was banned and purged, only a few broken houses remained, and three or four remaining monks relied on growing vegetables to support themselves, unwilling to easily visit the gates of the powerful and wealthy of the time. Someone gave him a poem: 'The Way is great, it should be high and upright, Chan is withered, endure loneliness. A handful of thatch covers the head, three strips of bamboo encircle the abdomen.' His flavor can be imagined, his solitary and towering, must have a source, probably from his teacher Fa Yun. Later, Bian Gong returned from the south and sadly narrated: 'Bian shaved his head...'
事師五六年。始避兵而南。比歸師去世已久。師生於正隆初。而歿于興定之末年。過六十。但以喪亂之後。時事凋殘。師之行事無從考。按至於卒葬時日。亦不能知者。特汴未南渡時事耳。元好問。據此以銘師塔。
義廣傳(道海)
義廣。汶陽人。生范氏。范氏。故顯族。師自童稚。酷好讀釋氏書。年二十竟削染。禮嵩山戒壇院威公為師。而受具焉。厲志游參西之丹霞。質法于志禪師。眼光一瞬。鍼芥相投。志欲顯然付授。師知之而逃。嘗語人曰。由定發慧。必用毗尼。為之室宇。去凡即聖。必以三昧為之軌道茍學之未博。業之未精。其能至此乎。故一意精修。不以知見。自滿過方城寶泉山。為善士所擁結茆以奉之。曰古佛堂。居數年。遂成大叢席。即今之普濟寺是也。師深入禪定。而以凈土為行。首戴華嚴涅槃經。繞佛必五百匝。作禮必五百拜。持佛名日數萬遍。至夜儼然而坐。率以為常。如此者二十年。老而彌篤。或請為眾開堂。演無上乘。師笑而不答。尋以老退居白蓮堂。以院事付道海。
道海。恬退有至行。參彰德淵公。頗有發明。師以方便致之。使不能辭也。海遂升座。為四眾說法。遠近傾皈。師喜以付託得人。大安二年。說三偈坐脫。海盡心後事。葬之日。送者五萬人。哀響震激。
【現代漢語翻譯】 現代漢語譯本： 侍奉老師五六年。開始爲了躲避戰亂而南遷。等到回來時，老師已經去世很久了。老師生於正隆初年（金朝皇帝完顏亮的年號），死於興定末年（金朝皇帝完顏珣的年號），享年超過六十歲。但因為戰亂之後，時局凋敝殘破，老師的生平事蹟無從考證。甚至連去世安葬的日期，也無法得知了，只能知道是汴京（今河南開封）尚未被金朝攻佔南渡時的事情。元好問根據這些情況為老師的塔撰寫銘文。
義廣傳 (道海)
義廣，汶陽（今山東汶上）人，出生于范氏家族。范氏是當地的顯赫家族。義廣法師從小就非常喜歡閱讀佛經。二十歲時，最終剃度出家，在嵩山戒壇院拜威公為師，並受了具足戒。他立志參訪遊歷，前往西方的丹霞山，向志禪師請教佛法。兩人心意相通，志禪師想要公開傳授衣缽，義廣法師知道后就離開了。他曾經對人說：『由禪定而生髮智慧，必須依靠毗尼（Vinaya，戒律）；建立寺宇，去除凡俗達到聖境，必須以三昧（Samadhi，禪定）作為準則。如果學識不夠淵博，修行不夠精深，又怎麼能達到這樣的境界呢？』因此，他一心精進修行，不以自己的知見而自滿。他經過方城寶泉山，被當地的善士擁戴，結草為庵來供養他，稱之為『古佛堂』。在那裡住了幾年，逐漸成為一個大型的叢林道場，也就是現在的普濟寺。義廣法師深入禪定，並且以凈土法門作為日常修行。他首先頂戴《華嚴經》（Avatamsaka Sutra）和《涅槃經》（Nirvana Sutra），繞佛必定五百圈，禮拜必定五百拜，唸誦佛號數萬遍。到了晚上，端正地坐禪，把這些作為日常的功課。這樣持續了二十年，年紀越大越精進。有人請他為大眾開堂說法，演說無上乘佛法，法師笑著不回答。不久，因為年老而退居白蓮堂，把寺院事務交給道海。
道海，恬淡退隱，有很高的德行。他參訪了彰德的淵公，頗有領悟。義廣法師用方便法門來勸導他，使他無法推辭。道海於是升座，為四眾說法，遠近的人都傾心歸服。義廣法師很高興自己找到了可以託付的人。大安二年（金朝皇帝完顏璟的年號），義廣法師說了三句偈語後坐化圓寂。道海盡心盡力地辦理後事。安葬的那天，送葬的人有五萬人，哀傷的聲音震天動地。
【English Translation】 English version: He served his teacher for five or six years. He then fled south to avoid the war. By the time he returned, his teacher had passed away long ago. The teacher was born in the early years of Zhenglong (era name of Emperor Wanyan Liang of the Jin Dynasty) and died in the late years of Xingding (era name of Emperor Wanyan Xun of the Jin Dynasty), living for over sixty years. However, due to the devastation and ruin caused by the war, his life and deeds are impossible to verify. Even the date of his death and burial is unknown, except that it occurred before Bianjing (present-day Kaifeng, Henan) was captured and the Jin Dynasty moved south. Yuan Haowen wrote the inscription for his teacher's pagoda based on this information.
Biography of Yiguang (Daohai)
Yiguang was a native of Wenyang (present-day Wenshang, Shandong), born into the Fan family. The Fan family was a prominent local clan. From childhood, the Master had a great fondness for reading Buddhist scriptures. At the age of twenty, he finally shaved his head and became a monk, taking Wei Gong of the Jietan (ordination platform) Monastery on Mount Song as his teacher, and receiving the complete precepts. He aspired to travel and study, going to Danxia Mountain in the west to consult with Chan Master Zhi. Their minds met instantly. Chan Master Zhi wanted to openly transmit the Dharma robe and bowl, but Master Yiguang, knowing this, fled. He once said to someone: 'Wisdom arises from Samadhi (concentration), which must rely on Vinaya (discipline); to build a monastery and transform from the mundane to the sacred, one must use Samadhi as the guiding principle. If one's knowledge is not broad enough, and one's practice is not refined enough, how can one reach such a state?' Therefore, he devoted himself to diligent practice, not being complacent with his own views. He passed by Baoquan Mountain in Fangcheng, where he was supported by local virtuous people, who built a thatched hut to offer to him, calling it 'Ancient Buddha Hall'. After living there for several years, it gradually became a large monastic center, which is now the Puji Temple. Master Yiguang deeply entered Samadhi and practiced the Pure Land method as his daily practice. He first placed the Avatamsaka Sutra (Huayan Jing) and Nirvana Sutra (Nirvana Jing) on his head, circumambulating the Buddha five hundred times, prostrating five hundred times, and reciting the Buddha's name tens of thousands of times. In the evening, he would sit upright in meditation, making these his daily routines. He continued this for twenty years, becoming more diligent as he grew older. Some people asked him to open a Dharma hall and expound the unsurpassed Mahayana Dharma, but the Master smiled and did not answer. Soon after, due to old age, he retired to the White Lotus Hall, entrusting the affairs of the monastery to Daohai.
Daohai was quiet and reclusive, possessing great virtue. He visited Yuan Gong of Zhangde and had some insights. Master Yiguang used skillful means to persuade him, making it impossible for him to refuse. Daohai then ascended the Dharma seat and preached to the fourfold assembly, attracting people from far and near to take refuge. Master Yiguang was very happy that he had found someone to whom he could entrust the monastery. In the second year of Daan (era name of Emperor Wanyan Jing of the Jin Dynasty), Master Yiguang spoke three verses and then passed away peacefully in meditation. Daohai did his best to handle the funeral arrangements. On the day of the burial, there were fifty thousand mourners, and the sounds of grief shook the heavens.
師戒守清潔。人無貴賤老少。一接之以慈。平生行業。所可紀錄者甚伙。師道價隆重。梁鄭人宗之。若一佛出世時。歸戒壇。定省威公尚無恙。師奉侍克勤。事無鉅細。皆親執之。不異為沙彌時。即此一節。亦人所難能。海之能下師。實師有所感之云。
海云大士傳
印簡。山西之嵐谷寧遠人。姓宋氏。微子之後。生於金之泰和壬戌年。人品恢偉。童幼神悟。七歲父授以孝經開宗明義章。乃曰。開者何宗。明者何義。父驚異。知非塵勞中人。攜見傅戒顏公。顏。欲觀其根器。授以草菴歌。至壞與不壞主元在。師問曰。主在何處。顏曰。何主。師曰。離壞不壞者。曰此客也。師曰。主聻。顏沉吟而已。尋禮中觀沼公為師。十一預恩納具。有洪彥上座問曰。於今受大戒了。緣何作小僧。師曰。緣僧小故。戒說大也。試問。上座戒老耶小耶。曰。我身則老。語未終。師大聲曰。休生分別。一日。上座教僧去。師背上拍一下。待回首。乃豎指示之。僧如教拍師背。師便豎一指。座太奇之。師年十二。中觀聽師參問。誨之曰。汝所欲文字語言耳。向去皆止之。唯身心若槁木死灰。今時及盡功用純熟。悟解真實。大死一場休有餘氣。到那時節。瞥然自肯。方與吾相見。師謹受教。一日。扶中觀行。觀曰。法燈禪師道。
【現代漢語翻譯】 現代漢語譯本： 師父持戒嚴謹，注重清潔。對待他人，無論貴賤老少，都以慈悲之心相待。他一生所做的善行義舉，值得記錄的非常多。師父的道行和聲望都很高，梁地和鄭地的人民都尊崇他，就像佛陀降世一般。他回到歸戒壇的時候，定省威公還很健康。師父侍奉定省威公非常盡心，無論事情大小，都親自處理，就像還是沙彌的時候一樣。僅憑這一點，就很少有人能做到。海之能向師父學習，實際上是師父的德行所感召的。
海云大士傳
印簡（法號），是山西嵐谷寧遠人，姓宋，是微子的後代。他出生於金朝泰和壬戌年。他品格高尚，氣度恢宏，從小就很有悟性。七歲時，父親教他《孝經》的『開宗明義』章節。他問道：『開的是什麼宗？明的是什麼義？』他的父親感到非常驚訝，知道他不是普通人。於是帶著他去見傅戒顏公。顏公想要觀察他的根器，就教他唱《草菴歌》。當唱到『壞與不壞主元在』時，師父問道：『主在何處？』顏公說：『什麼主？』師父說：『離開壞與不壞的那個。』顏公說：『這是客。』師父問：『主呢？』顏公沉默不語。之後，他拜中觀沼公為師。十一歲時，他預先得到恩準，正式出家。有位洪彥上座問他：『現在你已經受了大戒，為什麼還像個小和尚一樣？』師父說：『因為僧人還小，所以戒律才顯得大。』他反問道：『請問，上座的戒律是老還是小呢？』洪彥上座說：『我的身體是老的。』話還沒說完，師父大聲說：『停止分別！』有一天，洪彥上座讓僧人離開，師父在他背上拍了一下。等他回頭時，師父豎起一根手指指著他。僧人按照師父的做法拍了師父的背，師父也豎起一根手指。洪彥上座對此感到非常驚奇。師父十二歲時，中觀聽他參禪問道，告誡他說：『你所追求的只是文字語言而已，以後都要停止這些。只有身心像枯木死灰一樣，現在及時用功，達到純熟的境界，才能真正悟解。要經歷一場徹底的死亡，不留一絲餘氣。到那個時候，突然自己領悟了，才能與我相見。』師父謹遵教誨。有一天，他攙扶著中觀行走，中觀說：『法燈禪師說。』
【English Translation】 English version: The master was strict in observing the precepts and meticulous about cleanliness. He treated everyone, regardless of their status, age, or background, with compassion. Throughout his life, he performed numerous virtuous deeds worthy of record. The master's virtue and reputation were highly esteemed, and the people of Liang and Zheng revered him as if a Buddha had appeared in the world. When he returned to the Guijie Altar (Ordination Platform), Ding Shengwei Gong (name of a person) was still healthy. The master served Ding Shengwei Gong with utmost diligence, personally attending to every matter, big or small, just as he had when he was a novice monk. This alone is a feat few could accomplish. Hai (name of a person) was able to learn from the master because he was inspired by the master's virtue.
The Biography of Great Master Haiyun
Yin Jian (Dharma name), a native of Ningyuan in Langu Valley, Shanxi, whose surname was Song, was a descendant of Wei Zi (name of a person). He was born in the Renxu year of the Taihe era of the Jin dynasty. He possessed noble character and a grand demeanor, and was enlightened from a young age. At the age of seven, his father taught him the 'Opening the Doctrine and Clarifying the Meaning' chapter of the Classic of Filial Piety. He asked, 'What doctrine is being opened? What meaning is being clarified?' His father was astonished, knowing that he was no ordinary person. So he took him to see Fu Jie Yan Gong (name of a person). Yan Gong wanted to observe his potential, so he taught him the 'Grass Hut Song'. When he sang 'Whether it is destroyed or not, the master is the origin', the master asked, 'Where is the master?' Yan Gong said, 'What master?' The master said, 'The one who is apart from destruction and non-destruction.' Yan Gong said, 'That is the guest.' The master asked, 'What about the master?' Yan Gong remained silent. Later, he took Zhongguan Zhao Gong (name of a person) as his teacher. At the age of eleven, he was granted permission to be ordained in advance. A senior monk named Hong Yan (name of a person) asked him, 'Now that you have received the great precepts, why are you still like a small monk?' The master said, 'Because the monk is small, the precepts appear large.' He retorted, 'May I ask, are the senior monk's precepts old or small?' Hong Yan said, 'My body is old.' Before he could finish speaking, the master loudly said, 'Stop discriminating!' One day, Hong Yan asked a monk to leave, and the master patted him on the back. When he turned around, the master raised a finger and pointed at him. The monk followed the master's example and patted the master on the back, and the master also raised a finger. Hong Yan was very surprised by this. When the master was twelve years old, Zhongguan listened to him inquire about Chan (Zen), and admonished him, 'What you seek is merely words and language, and you must stop these in the future. Only when your body and mind are like withered wood and dead ashes, and you diligently apply yourself in time, reaching a state of purity, can you truly understand. You must experience a complete death, leaving no trace of breath. At that time, you will suddenly realize it yourself, and then you can meet me.' The master respectfully followed his teachings. One day, he was helping Zhongguan walk, and Zhongguan said, 'Chan Master Fadeng (name of a person) said.'
看他家事忙。且道承誰力。汝作么生會。師將中觀手一掣。觀曰。這野狐精。師曰。喏喏。師年十三時。成吉思皇帝。征伐天下。師在寧遠。于城陷之際。稠人中俾師斂髻。師告曰。若從國儀。則失僧相也。遂獲如故。師年十八。元兵復取嵐城。四眾逃難解散。師獨侍中觀。曰。吾年迫桑榆。汝方富有春秋。今此玉石俱焚奚益。子可以去矣。師泣曰。因果無差。死生有命。安可離師求脫免乎。縱或得脫。亦非人子之心也。觀察師誠確。囑師曰。子向去朔漠。有大因緣。吾與子俱北渡矣。明日城降。元帥史天澤。見師氣宇。問曰。爾何人。曰我沙門也。史曰。食肉否。曰何肉。史曰人肉。師曰。人非獸也。虎豹尚不相食。況人乎。曰今日兵刃之下。能無傷乎。師曰。必仗其外護者。史喜甚。又元帥李七哥。問曰。爾既為僧。禪耶教耶。師曰。禪教乃僧之羽翼也。如國之用人。必須文武兼濟。李曰。然則必也從何而住師曰。二俱不住。李曰。爾何人也。師曰。佛師。復曰。吾師亦在於此。二公見師年幼。無所畏懼。應對不凡。即與往見中觀。聞觀教誨切至。乃大喜曰。有是父。必有是子也。相與禮觀為師。與師結金石之契。於是。國王大加恩賜。延居興安香泉院。署中觀慈雲正覺大禪師。師寂照英悟大師。所需皆官給。及
【現代漢語翻譯】 現代漢語譯本 看到他家事務繁忙，且說這是承誰的力量？你作何理解？老師做了箇中觀手勢（中觀：佛教哲學，指不落兩邊的中道觀），觀說：『這野狐精！』老師說：『喏喏。』老師十三歲時，成吉思皇帝（成吉思：元朝皇帝的尊號）征伐天下，老師在寧遠，城池被攻陷之際，人群中有人要給老師束髮（斂髻：古代男子束髮為髻），老師說：『如果按照國家的禮儀，就會失去僧人的形象。』於是得以保持原樣。老師十八歲時，元兵再次攻取嵐城，四眾弟子逃難解散，老師獨自侍奉中觀，中觀說：『我年近暮年，你正值青春年華，現在這樣玉石俱焚有什麼好處？你可以離開了。』老師哭著說：『因果不會有差錯，生死自有天命，怎麼可以離開老師以求脫身呢？即使能夠脫身，也不是做人子的心啊。』中觀觀察老師確實堅定，囑咐老師說：『你將來去朔漠（朔漠：北方邊塞），有大的因緣。我與你一起北渡吧。』第二天城池投降，元帥史天澤（史天澤：元朝將領）見到老師氣宇不凡，問道：『你是什麼人？』回答說：『我是沙門（沙門：出家修道的人）。』史天澤說：『吃肉嗎？』老師問：『什麼肉？』史天澤說：『人肉。』老師說：『人不是野獸，虎豹尚且不互相殘食，何況是人呢？』史天澤說：『今日兵刃之下，能沒有傷亡嗎？』老師說：『必定要依靠外力的保護。』史天澤非常高興。又有元帥李七哥（李七哥：元朝將領），問道：『你既然是僧人，修禪宗還是教宗？』老師說：『禪宗和教宗是僧人的羽翼，如同國家用人，必須文武兼備。』李七哥說：『那麼你從哪裡居住？』老師說：『兩處都不住。』李七哥說：『你是什麼人？』老師說：『佛師。』又說：『我的老師也在這裡。』兩位元帥見老師年幼，無所畏懼，應對不凡，就一起去拜見中觀，聽聞中觀的教誨非常懇切，於是非常高興地說：『有這樣的父親，必定有這樣的兒子啊！』互相行禮拜中觀為師，與老師結下金石般的盟約。於是，國王大大地加以恩賜，請他們居住在興安香泉院，署中觀為慈雲正覺大禪師，老師為寂照英悟大師，所需之物都由官府供給，以及
【English Translation】 English version Seeing that his family affairs were busy, and asking whose strength was supporting it, how would you understand it? The teacher made a Madhyamaka gesture (Madhyamaka: a school of Buddhist philosophy emphasizing the Middle Way), and Guan said, 'This fox spirit!' The teacher said, 'Nono.' When the teacher was thirteen years old, Emperor Genghis (Genghis: honorific title for Yuan Dynasty emperors) was conquering the world. The teacher was in Ningyuan, and when the city fell, someone in the crowd wanted to tie up the teacher's hair (斂髻: ancient men's hair tied into a bun). The teacher said, 'If I follow the national etiquette, I will lose the appearance of a monk.' So he was allowed to remain as before. When the teacher was eighteen years old, the Yuan soldiers recaptured Lancheng, and the fourfold assembly fled and dispersed. The teacher alone attended to Zhongguan, who said, 'I am approaching my twilight years, and you are in the prime of your youth. What good is it to burn both jade and stone like this? You can leave.' The teacher wept and said, 'Cause and effect are without error, and life and death are destined. How can I leave my teacher to seek escape? Even if I could escape, it would not be the heart of a son.' Zhongguan observed that the teacher was indeed steadfast, and instructed him, 'You will go to the Shomo (Shomo: northern border region) in the future, and there will be a great karmic connection. Let us cross north together.' The next day, the city surrendered, and Marshal Shi Tianze (Shi Tianze: Yuan Dynasty general), seeing the teacher's extraordinary bearing, asked, 'Who are you?' He replied, 'I am a Shramana (沙門: one who leaves home to cultivate the Way).' Shi Tianze said, 'Do you eat meat?' The teacher asked, 'What meat?' Shi Tianze said, 'Human meat.' The teacher said, 'Humans are not beasts. Even tigers and leopards do not eat each other, let alone humans.' Shi Tianze said, 'Under the swords and blades of today, can there be no casualties?' The teacher said, 'One must rely on external protection.' Shi Tianze was very pleased. Then Marshal Li Qige (李七哥: Yuan Dynasty general) asked, 'Since you are a monk, do you practice Chan or Doctrine?' The teacher said, 'Chan and Doctrine are the wings of a monk, just as a country uses people, it must have both civil and military talents.' Li Qige said, 'Then where do you reside?' The teacher said, 'I do not reside in either.' Li Qige said, 'Who are you?' The teacher said, 'A Buddha teacher.' He also said, 'My teacher is also here.' The two marshals saw that the teacher was young, fearless, and responded extraordinarily, so they went together to visit Zhongguan. Hearing Zhongguan's earnest teachings, they were very happy and said, 'Like father, like son!' They bowed to Zhongguan as their teacher and formed a bond of gold and stone with the teacher. Thereupon, the king greatly bestowed favors and invited them to reside in Xing'an Xiangquan Monastery, appointing Zhongguan as the Great Chan Master of Compassionate Clouds and Right Enlightenment, and the teacher as the Great Master of Silent Illumination and Heroic Enlightenment. All their needs were supplied by the government, and
中觀示寂。師為乞食看塔。一夜。聞空中有聲召師名。師瞥然有省。乃遷居三峰道院。復問人告曰。大事將成。行矣。無滯於此。黎明。杖䇿之燕。過鬆鋪。值雨宿巖下。因擊火大悟。自捫面曰。今日始知眉橫鼻直。通道天下老和上。不寐語。先是。中觀垂寂。師問曰。某甲當依何人。了此大事。觀曰。慶八十去。師既入燕。至大慶壽寺。乃省觀語。徑謁中和老人璋公。中和。先一夕夢一異僧䇿杖。徑趍方丈。踞師子座。次日師至。中和笑曰。此子。乃夜來所夢者。師問曰。某甲不來而來。作么生相見。中和曰。參須實參。悟須實悟。莫打野𢲪。師曰。某甲因擊火迸散。乃知眉橫鼻直。和曰。我此處別。師曰。如何。和曰。牙是一口骨。耳是兩片皮。師曰。將謂別有。和曰。錯。師喝曰。草賊大敗。和休去。次日。和復舉臨濟兩堂首座齊下喝因緣。師豎拳一拍。當時丈堂震動。遂受中和印記。出世屢坐大道場。皆太師國王。及諸重臣之命。師室中。嘗以四無依語勘學者。無一當對揚者。一日。廊中逢數僧。連問不契。皆被打。問最後一僧。汝那裡去。僧云。覓和上去。師云。覓他作么。僧云。待痛與一頓。師云。將甚麼來打。僧四顧云。不將棒來。師連打四下云。這掠虛漢。眾皆走。師召云。諸上座。眾回首。師云。
【現代漢語翻譯】 現代漢語譯本： 中觀（Zhongguan，人名）示寂后，這位禪師為他乞食並看護佛塔。一天夜裡，他聽到空中有聲音呼喚他的名字。禪師忽然有所領悟，於是搬到三峰道院居住。他又告訴別人說：『大事即將成就，我該走了，不要留戀這裡。』黎明時分，他拄著枴杖前往燕地。經過鬆鋪時，遇到下雨，便在巖石下避雨。因為擊打火石而大悟。他摸著自己的臉說：『今天才知道眉毛是橫著的，鼻子是直的。相信天下老和尚所說的不寐之語。』此前，中觀（Zhongguan）即將圓寂時，禪師問：『我應當依止何人，才能了結這件大事？』中觀（Zhongguan）說：『慶八十去。』禪師進入燕地后，到達大慶壽寺，這才明白中觀（Zhongguan）所說的話。他直接去拜見中和老人璋公（Zhang Gong，人名）。中和（Zhonghe）此前一晚夢見一位奇異的僧人拄著枴杖，直接走向方丈室，佔據了獅子座。第二天禪師到達，中和（Zhonghe）笑著說：『這人就是我昨晚夢見的人。』禪師問：『我不來而來，該如何相見？』中和（Zhonghe）說：『參禪要實實在在地參，悟道要實實在在地悟，不要胡亂猜測。』禪師說：『我因為擊打火石而迸發出火花，才知道眉毛是橫著的，鼻子是直的。』中和（Zhonghe）說：『我這裡不一樣。』禪師說：『如何不一樣？』中和（Zhonghe）說：『牙齒是一口骨頭，耳朵是兩片皮。』禪師說：『還以為有什麼特別的。』中和（Zhonghe）說：『錯了。』禪師喝道：『草寇大敗！』中和（Zhonghe）便不再說話。第二天，中和（Zhonghe）再次舉起臨濟（Linji）兩堂首座一起大喝的因緣。禪師豎起拳頭一拍，當時丈室震動。於是接受了中和（Zhonghe）的印可，出世后多次在大的道場說法，都是太師、國王以及各位重臣的命令。禪師在室內，曾經用『四無依』的話語來考察學人，沒有一個人能夠恰當應對。一天，在走廊中遇到幾位僧人，連續提問都不契合，都被打了。問最後一位僧人：『你從哪裡來？』僧人說：『去找和尚。』禪師說：『找他做什麼？』僧人說：『等痛打他一頓。』禪師說：『用什麼來打？』僧人四處張望說：『沒帶棍子來。』禪師連續打了四下說：『這虛張聲勢的傢伙。』眾人都跑了。禪師叫道：『各位上座。』眾人回頭，禪師說：
【English Translation】 English version: After Zhongguan (name, meaning 'Middle View') passed away, the Zen master begged for food and looked after the pagoda for him. One night, he heard a voice in the air calling his name. The Zen master suddenly had an awakening and moved to the Three Peaks Taoist Temple. He also told others, 'The great matter is about to be accomplished, I should leave, do not linger here.' At dawn, he went to the Yan region with a staff. When passing Songpu, he encountered rain and took shelter under a rock. He had a great enlightenment because of striking a flint. He touched his face and said, 'Today I know that the eyebrows are horizontal and the nose is vertical. I believe the sleepless words of the old monks in the world.' Before this, when Zhongguan (name) was about to pass away, the Zen master asked, 'Who should I rely on to complete this great matter?' Zhongguan (name) said, 'Go to Qing at eighty.' After the Zen master entered the Yan region, he arrived at Daqingshou Temple, and then he understood what Zhongguan (name) said. He went directly to see the old man Zhonghe Zhang Gong (name). Zhonghe (name) had dreamed the night before of a strange monk walking with a staff, going directly to the abbot's room, and occupying the lion's seat. The next day the Zen master arrived, and Zhonghe (name) smiled and said, 'This is the person I dreamed of last night.' The Zen master asked, 'I come without coming, how should we meet?' Zhonghe (name) said, 'Practice Zen must be practiced truly, enlightenment must be enlightened truly, do not guess randomly.' The Zen master said, 'I knew that the eyebrows are horizontal and the nose is vertical because of the sparks from striking the flint.' Zhonghe (name) said, 'It's different here.' The Zen master said, 'How is it different?' Zhonghe (name) said, 'Teeth are a mouthful of bones, ears are two pieces of skin.' The Zen master said, 'I thought there was something special.' Zhonghe (name) said, 'Wrong.' The Zen master shouted, 'The bandits are defeated!' Zhonghe (name) stopped talking. The next day, Zhonghe (name) again raised the cause of Linji's (name) two hall leaders shouting together. The Zen master raised his fist and slapped it down, and the abbot's room shook at that moment. Then he received the seal of approval from Zhonghe (name), and after he came into the world, he preached in large monasteries many times, all by the orders of the Grand Tutor, the King, and various important ministers. In his room, the Zen master once used the words of 'four no-reliances' to examine the students, but no one could respond appropriately. One day, he met several monks in the corridor, and after asking them questions that did not match, they were all beaten. He asked the last monk, 'Where are you from?' The monk said, 'Looking for the monk.' The Zen master said, 'What are you looking for him for?' The monk said, 'Waiting to beat him up.' The Zen master said, 'What will you use to beat him?' The monk looked around and said, 'I didn't bring a stick.' The Zen master hit him four times in a row and said, 'This bluffing guy.' Everyone ran away. The Zen master called out, 'All of you venerable ones.' Everyone turned their heads, and the Zen master said:
是甚麼。丁酉正月。加師先天鎮國大士之號。己亥冬。命主大慶壽寺。壬寅。護必烈大王。請師赴帳下。問佛法大意。王大悅。從師受菩提心戒。因奏曰。我釋迦氏之法。于廟堂之論。在王法正論品。理固昭然。非難非易。恐王者不能盡行也。又宜求天下大賢碩儒。問以古今治亂興亡之事。當有所聞也。王大悅。錫以珠襖金錦無縫大衣。奉以師禮。將別王。王問。佛法此去。如何受持。師曰。信心難生。善根難發。今已發生。務須護持專一不忘。不見三寶有過。恒念百姓不安。善撫綏。明賞罰。執政無私。任賢納諫。一切時中。嘗行方便。皆佛法也。師既行。有一惡少。肆言謗法。王按之將加法焉。專使白師。師回啟云。明鏡當臺。妍媸自現。神鋒在掌。賞罰無私。若以正念現前。邪見外魔。殺之可矣。然王者。當以仁恕為心乃可。王益敬焉。尋奉命統僧。賜白金萬兩。即昊天寺建大會。為國祈福。蒙哥皇帝即位。顧遇隆渥。丙夏辰。旭威烈王。奉以金柱杖。金縷袈裟。求法語開示。七月。師會諸耆舊。錄所長物見數。令主後事。丁巳夏。說偈畢。師云。汝等少喧。吾欲偃息。侍僧急呼主事人至。師吉祥。泊然而逝矣。世壽五十六。茶毗。獲舍利無算。護必烈王。為建塔于大慶壽寺之側。謚佛日圓明大師。望臨濟為十
【現代漢語翻譯】 現代漢語譯本 是什麼。丁酉年正月，加封師父為先天鎮國大士。己亥年冬天，任命師父主持大慶壽寺。壬寅年，忽必烈大王邀請師父到他的營帳下，詢問佛法大意。大王非常高興，跟隨師父受菩提心戒。因此進奏說：『我釋迦牟尼佛的教法，在廟堂的議論中，在王法正論品里，道理本來就很明顯，說難不難，說易不易，恐怕君王不能完全實行。』又應該尋求天下大賢碩儒，詢問他們古今治亂興亡的事情，應當有所聽聞。大王非常高興，賞賜師父珠襖、金錦無縫大衣，以師禮對待。將要分別時，大王問：『佛法此去，如何受持？』師父說：『信心難以生起，善根難以萌發，現在已經發生，務必護持專一不忘。不見三寶（佛、法、僧）有過失，恒常念百姓不安樂，好好安撫，明辨賞罰，執政無私，任用賢能，採納諫言。一切時中，常常行方便，都是佛法。』師父走後，有一個惡少，肆意誹謗佛法。大王拘捕他將要施以刑罰，專使稟告師父。師父回來啟奏說：『明鏡當臺，美醜自然顯現；神鋒在手，賞罰沒有私心。如果以正念現前，邪見外魔，殺了也可以。然而君王，應當以仁恕為心才可以。』大王更加敬重師父。不久奉命統領僧眾，賜予白銀萬兩，就在昊天寺舉辦大法會，為國家祈福。蒙哥（Möngke Khan）皇帝即位，顧念師父非常優厚。丙辰年夏天，旭烈兀（Hulagu Khan）大王，奉獻金柱杖、金縷袈裟，請求師父開示法語。七月，師父召集各位耆舊，記錄所長之物見數，令其主持後事。丁巳年夏天，說完偈語后，師父說：『你們少喧譁，我想要休息。』侍僧急忙呼叫主事人到。師父吉祥安詳，泊然而逝。世壽五十六歲。荼毗（Dharmakāya）后，獲得舍利（Śarīra）無數。忽必烈（Kublai Khan）大王，為師父在大慶壽寺旁邊建造佛塔，謚號佛日圓明大師，希望師父繼承臨濟（Linji）宗為第十代。
【English Translation】 English version What is it? In the first month of the Dingyou year, the title of 'Xiantian Zhenguo Great Scholar' was added to the master. In the winter of the Jihai year, the master was appointed to preside over the Daqingshou Temple. In the Renyin year, Prince Kublai (Kublai Khan) invited the master to his camp to inquire about the general meaning of the Buddha-dharma. The prince was very pleased and followed the master to receive the Bodhicitta precepts. Therefore, he奏 (zòu, memorialized) saying, 'The Dharma of my Shakya (Śākya) clan, in the discussions of the court, in the chapter on the correct principles of royal law, the reasoning is inherently clear, neither difficult nor easy, I fear that the ruler cannot fully implement it.' Furthermore, one should seek out great virtuous scholars and learned Confucians from across the land, and ask them about the affairs of governance, chaos, rise, and fall throughout history, and there should be something to be heard. The prince was very pleased and bestowed upon the master a pearl-adorned robe, a seamless garment of gold brocade, and treated him with the respect due to a teacher. As they were about to part, the prince asked, 'Now that the Buddha-dharma is leaving, how should it be upheld?' The master said, 'Faith is difficult to arise, and good roots are difficult to sprout. Now that they have arisen, it is essential to protect them with unwavering focus and without forgetting. Do not see faults in the Three Jewels (Buddha, Dharma, Sangha), constantly be mindful of the people's unrest, pacify them well, clearly distinguish rewards and punishments, govern impartially, employ the virtuous, and accept advice. At all times, always practice skillful means; all of this is Buddha-dharma.' After the master left, there was a wicked youth who wantonly slandered the Dharma. The prince arrested him and was about to inflict punishment, when a special envoy reported to the master. The master returned and奏 (zòu, memorialized) saying, 'A clear mirror on the stand, beauty and ugliness naturally appear; a divine blade in hand, rewards and punishments are without selfishness. If right thought is present, then evil views and external demons can be killed. However, a ruler should have a heart of benevolence and forgiveness.' The prince respected the master even more. Soon after, he was ordered to lead the Sangha (Saṃgha), and was granted ten thousand taels of silver. He then held a grand assembly at the Haotian Temple to pray for the country's blessings. Emperor Möngke (Möngke Khan) ascended the throne and treated the master with great favor. In the summer of the Bingchen year, Prince Hulagu (Hulagu Khan) presented a golden pillar staff and a golden-threaded袈裟 (kāṣāya, robe), requesting the master to give a Dharma talk. In July, the master gathered the elders and recorded the number of his belongings, instructing them to take charge of affairs after his passing. In the summer of the Dingsi year, after reciting a verse, the master said, 'You all be quiet, I wish to rest.' The attending monks hurriedly called the person in charge to come. The master passed away peacefully and auspiciously. His age was fifty-six. After cremation (Dharmakāya), countless Śarīra (Śarīra) were obtained. Prince Kublai (Kublai Khan) built a pagoda for the master next to the Daqingshou Temple, and bestowed the posthumous title of 'Master Furi Yuanming', hoping that the master would inherit the Linji (Linji) sect as the tenth generation.
六世。
元 正因傳
正因。杭仁和金浦人。姓俞氏。宋嘉定六年生。出胎紫胞瓊質。如蓮華捧足狀。頷下黑子。出數毫盈寸。童年。能先事而知。凡事不學自解。年十五為人已疾。御災輒驗。從季父守常。出家于殊勝寺。精修苦學。脅不至席者三年。每歡局于聞見。擬出游參請。時笑翁堪禪師。道價傾動叢林。師往育王禮焉。翁始陽拒之。命坐下板閱月。一夕聞霹靂聲。忽通身汗流。快爽如脫殼。拊掌大笑曰。如是如是。亟入見翁。翁肯之。俾侍左右。因自號曰霹靂。初主徽州黃山之祥符。宋秀王諸孫。蚤所賞識。治精藍霅水上延之。或又以建康之保寧請。皆不就。尋以父喪。歸金浦。迎母入寺中。以孝養終其天年。師受知穆陵最深。賜師號紫衣。宗藩戚畹。下逮閭巷信善。靡不皈依。以為真佛子也。杭既歸元。民生理未定。師為粥食餓者。日以千計。每歲佛歡喜日。設無遮會。普資冥福。世祖尋訪江南人物。御史中丞崔某言。杭州殊勝寺因長老。有異德。聘不能致。詔侍臣。強起至京。引見說法。稱旨。退就集賢院。錫賚優厚。越五年。告老還山。宣授圓明通應禪師。詔公卿大夫名師宿德。設祖道都門外送之。以榮其歸。師在京時。當丁亥秋潦。饑民視昨逾甚。杭父老。盻盻然覬師言還。而未得請。
【現代漢語翻譯】 現代漢語譯本 六世。
元 正因傳
正因（Zheng Yin，人名）。杭（Hang，杭州簡稱）仁和（Renhe，地名）金浦（Jinpu，地名）人。姓俞（Yu，姓氏）。宋（Song，朝代名）嘉定（Jiading，年號）六年生。出生時胎胞呈紫色，質地如美玉，呈蓮花托足的形狀。下巴有黑痣，長出數根毫毛，約一寸長。童年時，能預知未來之事，凡事不學自通。十五歲時，已能為人治病，驅除災禍，非常靈驗。跟隨季父守常（Shouchang，人名），在殊勝寺（Shusheng Temple，寺廟名）出家。精進修行，刻苦學習，三年間脅不離席。常常喜歡沉浸在所見所聞中，打算出游參訪名師。當時笑翁堪禪師（Xiaoweng Kan，人名），道行聲望震動叢林。正因前往育王寺（Yuwang Temple，寺廟名）拜見他。笑翁堪禪師一開始拒絕他，命他坐在下面的座位上閱經一個月。一天晚上，聽到霹靂聲，忽然全身汗流浹背，感覺像脫殼一樣輕鬆。拍手大笑說：『如是如是（Ru Shi Ru Shi，佛家語，意為『就是這樣』）！』 立即進去拜見笑翁堪禪師，笑翁堪禪師認可了他，讓他侍奉左右。因此自號霹靂（Pili，意為『雷霆』）。最初主持徽州（Huizhou，地名）黃山（Huangshan，地名）的祥符寺（Xiangfu Temple，寺廟名）。宋朝秀王（Xiu Wang，爵位名）的諸位孫子，早就賞識他。在霅水（Zhashui，地名）邊上修建精美的寺廟來延請他。有人又想用建康（Jiankang，地名，今南京）的保寧寺（Baoning Temple，寺廟名）來邀請他，他都沒有答應。不久因父親去世，回到金浦。迎接母親到寺中，孝順供養，直到母親去世。正因深受穆陵（Muling，人名，應為元朝皇帝）的賞識，賜予他紫衣（ziyi，僧人的紫色袈裟）。宗室藩王、親戚權貴，下至街坊鄰里的信徒，沒有不皈依他的，認為他是真正的佛子。杭州歸順元朝後，百姓生活還沒有安定。正因為飢餓的人提供粥飯，每天以千計。每年佛歡喜日（Fohuanxi Ri，佛教節日），設定無遮大會（Wuzhe Dahui，佛教法會），普遍資助冥福。世祖（Shizu，元朝皇帝）尋訪江南（Jiangnan，地名）的人才，御史中丞崔某（Cui，人名）說：杭州殊勝寺的因長老（Yin，人名），有特殊的德行，聘請卻不能請到。於是皇帝下詔侍臣，強行把他帶到京城。引見並讓他說法，皇帝非常滿意。退朝後就到集賢院（Jixianyuan，官署名）。賞賜優厚。過了五年，正因告老還鄉。皇帝授予他圓明通應禪師（Yuanming Tongying Chanshi，封號）的稱號，詔令公卿大夫、名師宿德，在都門外設定祖道（Zudao，送別儀式）來送他，以榮耀他的歸鄉。正因在京城時，正值丁亥年秋天發生水災，饑民比去年更加嚴重。杭州的父老鄉親，盼望他回去，但一直沒有得到允許。
【English Translation】 English version Sixth Generation.
Yuan Dynasty - Biography of Zheng Yin
Zheng Yin (正因, personal name) was from Jinpu (金浦, place name) in Renhe (仁和, place name), Hangzhou (杭, abbreviation for Hangzhou). His surname was Yu (俞, surname). He was born in the sixth year of the Jiading (嘉定, era name) period of the Song (宋, dynasty name) Dynasty. When he was born, his placenta was purple and of jade-like quality, resembling a lotus flower supporting feet. He had a black mole under his chin with several fine hairs, about an inch long. As a child, he could foresee events and understood things without being taught. At the age of fifteen, he was already able to heal people and avert disasters, which proved very effective. He followed his uncle Shouchang (守常, personal name) and became a monk at Shusheng Temple (殊勝寺, temple name). He practiced diligently and studied hard, never leaving his mat for three years. He often enjoyed immersing himself in what he saw and heard, and planned to travel and visit famous teachers. At that time, Zen Master Xiaoweng Kan's (笑翁堪, personal name) virtue and reputation shook the monastic community. Zheng Yin went to Yuwang Temple (育王寺, temple name) to pay his respects. Zen Master Xiaoweng Kan initially refused him, ordering him to sit on the lower seat and read scriptures for a month. One night, upon hearing a thunderclap, he suddenly broke out in sweat all over his body, feeling as refreshed as if he had shed his skin. He clapped his hands and laughed, saying, 'Thus it is! Thus it is! (如是如是, Ru Shi Ru Shi, Buddhist term meaning 'That is how it is!')' He immediately went to see Zen Master Xiaoweng Kan, who acknowledged him and allowed him to serve by his side. Therefore, he named himself Pili (霹靂, meaning 'thunderbolt'). Initially, he presided over Xiangfu Temple (祥符寺, temple name) on Huangshan (黃山, place name) in Huizhou (徽州, place name). The grandsons of Prince Xiu of the Song Dynasty (秀王, Xiu Wang, title of nobility) had long admired him. They built exquisite temples by the Zhashui River (霅水, place name) to invite him. Some also wanted to invite him to Baoning Temple (保寧寺, temple name) in Jiankang (建康, place name, present-day Nanjing), but he declined. Soon after, due to his father's death, he returned to Jinpu. He welcomed his mother to the temple, providing her with filial piety and support until her death. Zheng Yin was deeply appreciated by Muling (穆陵, personal name, likely a Yuan Dynasty emperor), who bestowed upon him a purple robe (ziyi, purple robe for monks). Members of the imperial clan, relatives of the emperor, and even commoner believers all took refuge in him, considering him a true son of the Buddha. After Hangzhou submitted to the Yuan Dynasty, the lives of the people had not yet stabilized. Zheng Yin provided porridge and food for the hungry, numbering in the thousands each day. Every year on the Buddha's Day of Joy (佛歡喜日, Fohuanxi Ri, Buddhist festival), he held an Unobstructed Assembly (無遮大會, Wuzhe Dahui, Buddhist assembly), universally assisting in blessings for the deceased. Emperor Shizu (世祖, Shizu, Yuan Dynasty emperor) sought out talents from Jiangnan (江南, place name), and the Censor-in-chief Cui (崔, personal name) said, 'Elder Yin (因, personal name) of Shusheng Temple in Hangzhou has extraordinary virtue, but we cannot persuade him to come.' Therefore, the emperor ordered his attendants to forcibly bring him to the capital. He was presented and asked to preach, which greatly pleased the emperor. After the audience, he went to the Jixian Academy (集賢院, Jixianyuan, official institution). He was generously rewarded. After five years, Zheng Yin requested to retire and return home. The emperor bestowed upon him the title of Zen Master Yuanming Tongying (圓明通應禪師, Yuanming Tongying Chanshi, title), and ordered dukes, ministers, famous teachers, and respected elders to hold a farewell ceremony (Zudao, 送別儀式) outside the capital gate to honor his return. When Zheng Yin was in the capital, it was during the autumn floods of the Dinghai year, and the famine was even worse than the previous year. The elders of Hangzhou eagerly awaited his return, but he had not yet been granted permission.
飛書勉其徒。悉出衣缽之資。為續艱食。賴全活者甚眾。既還山。進諸弟子語之曰。吾老矣。山門營葺缺如。傾囊側囷。非所靳。將鳩工度料。其相與亟圖之。眾翕樂以聽。各盡其力。不數年。殊勝為之煥然。未幾示疾。勉弟子以道曰。吾二十七日去矣。至期端坐而寂。塔全身於后圃。世壽八十五。僧臘六十一。
元叟端禪師傳
行端。字元叟。族臨海何氏。世為儒家。年十一。從叔父茂上人。得度于餘杭化城院。氣識淵邃。慨然以道自任。參藏叟老禪師于徑山。得旨。次至凈慈石林鞏公。處以記室。大德庚子。出世湖之資福。名聞京國。特旨賜慧文正辯禪師。行中書平章張公。舉師住中天竺。復遷靈隱。有旨。設水陸齋于金山。命師說法。竣事入覲。奏對稱旨。加賜佛日普照之號。南歸即退。廬于良渚之西庵。至治壬戌。三宗四眾。相率白於行宣政院。請師補徑山。仍闔奏請降璽書護持。師至是凡三被金襕之賜。人以為榮。而師漠如也。主徑山席三十年。足不越閫。道隆德重。諸方仰之。間作詩文。清絕古雅。林石田前輩居吳山。閉門無接。于師特敬慕之。嘗贈師以詩。有能吟天寶句不廢嶺南禪之句。石田知師。以詩猶知見重。況知師以道者乎。先虎巖住徑山時。師為第一座。每聞巖法座上。舉云。度
【現代漢語翻譯】 現代漢語譯本：飛書勉勵他的弟子們，拿出所有的衣物和缽盂等資財，用來接濟那些生活艱難的人，因此得以保全性命的人很多。之後他回到山中，對眾弟子說：『我老了，山門的修繕還很欠缺，傾盡囊中所有，倉庫里的糧食，我都不吝惜，將要招募工匠，估算材料，你們要一起儘快謀劃這件事。』眾弟子都高興地聽從，各自盡力。沒過幾年，寺廟就煥然一新。不久之後，飛書示現疾病，勉勵弟子們修道，說：『我將在二十七日離去。』到了那天，他端坐而逝。弟子們將他的全身舍利塔建在後院。世壽八十五歲，僧臘六十一歲。
元叟端禪師傳
行端，字元叟，是臨海何氏家族的人。世代都是儒家。十一歲時，跟隨叔父茂上人，在餘杭化城院出家。他氣度識見深遠，慨然以弘揚佛法為己任。參訪徑山的藏叟老禪師，得到他的指點。之後到凈慈寺拜見石林鞏公，鞏公讓他擔任記室。大德庚子年，行端出任湖州資福寺住持，名聲傳遍京城。皇帝特旨賜號『慧文正辯禪師』。中書平章張公推薦他擔任中天竺寺住持，之後又遷往靈隱寺。皇帝下旨在金山寺設立水陸齋，命他主持說法。事情結束后，入朝覲見，奏對符合皇帝的心意，加賜『佛日普照』的稱號。他回到南方后就隱退了，住在良渚的西庵。至治壬戌年，三宗四眾一起向行宣政院上書，請求他擔任徑山寺住持，並且聯合上奏請求朝廷降下璽書加以護持。行端到這時已經三次被賜予金襕袈裟，人們認為這是榮耀，但他卻毫不在意。主持徑山寺三十年，足不出寺門。他的道行高隆，德行深厚，各方都仰慕他。他偶爾創作詩文，清新絕俗，古樸典雅。林石田前輩住在吳山，閉門謝客，唯獨對元叟端禪師特別敬慕。曾經贈詩給元叟端禪師，詩中有『能吟天寶句，不廢嶺南禪』的句子。石田通過詩歌瞭解元叟端禪師，尚且如此看重他，更何況是通過佛法瞭解元叟端禪師的人呢？先前虎巖禪師住持徑山寺時，元叟端禪師擔任第一座，每次聽到虎巖禪師在法座上說，『度』
【English Translation】 English version: Feishu (name of a monk) encouraged his disciples, giving all his clothes and alms bowls to help those who were struggling to survive, thus saving many lives. After returning to the mountain, he said to his disciples: 'I am old, and the renovation of the monastery gate is still lacking. I will spare no effort to empty my pockets and the grain in the warehouse. I will hire craftsmen to estimate the materials, and you should work together to plan this as soon as possible.' The disciples happily listened and did their best. In a few years, the monastery was completely renewed. Soon after, Feishu showed signs of illness, encouraged his disciples to cultivate the Way, and said: 'I will leave on the twenty-seventh.' On that day, he passed away peacefully in a seated posture. His disciples built a stupa for his whole body in the backyard. He lived to be eighty-five years old, and had been a monk for sixty-one years.
Biography of Chan Master Yuansou Duan
Xingduan (name of the monk), styled Yuansou, belonged to the He family of Linhai. His family had been Confucian scholars for generations. At the age of eleven, he followed his uncle, the monk Mao, and was ordained at Huacheng Monastery in Yuhang. He had profound insight and took it upon himself to promote Buddhism. He visited the old Chan Master Cangsou at Jingshan and received his guidance. Later, he went to Jingci Monastery to see Gong, the Shilin (Stone Forest) Master, who appointed him as his secretary. In the Gengzi year of the Dade era, Xingduan became the abbot of Zifu Monastery in Huzhou, and his reputation spread throughout the capital. The emperor specially bestowed upon him the title 'Chan Master Huiwen Zhengbian'. Zhang, the Pingzhang (chief councilor) of the Central Secretariat, recommended him to be the abbot of Zhongtianzhu Monastery, and later he moved to Lingyin Monastery. The emperor ordered the establishment of a Water and Land Dharma Assembly at Jinshan Monastery and ordered him to preach the Dharma. After the event, he went to court to meet the emperor, and his responses pleased the emperor, who bestowed upon him the title 'Buddha's Sun Universally Illuminating'. After returning to the south, he retired and lived in the West Hermitage of Liangzhu. In the Renxu year of the Zhizhi era, the Three Schools and Four Assemblies jointly petitioned the Xing Xuanzheng Yuan (Administrative Office) to request him to become the abbot of Jingshan Monastery, and they jointly requested the court to issue an imperial edict to protect him. By this time, Xingduan had been granted the golden kasaya three times, which people considered an honor, but he was indifferent to it. He presided over Jingshan Monastery for thirty years, never leaving the monastery gate. His Dharma was flourishing, and his virtue was profound, and all quarters admired him. He occasionally composed poetry and prose, which were fresh and elegant, and ancient and refined. The senior Lin Shitian lived in Wushan and closed his doors to guests, but he especially admired Chan Master Yuansou Duan. He once gave a poem to Chan Master Yuansou Duan, which contained the line 'Able to recite the verses of the Tianbao era, without abandoning the Chan of Lingnan'. Shitian knew Chan Master Yuansou through poetry and valued him so much, how much more so would those who knew Chan Master Yuansou through the Dharma? When Chan Master Huyan was the abbot of Jingshan Monastery, Chan Master Yuansou was the first seat. Every time he heard Chan Master Huyan say on the Dharma seat, 'Du' (to cross over)
宗為北兵攻急。命道士設大醮。奏章天廷。問國家重事。高公伏章。久不得報。既竣事問故。高公云。為定徑山四十八代住持。天門不開。故得報遲也。巖舉此謂。住持非茍然。至於四十八代住持。尚預定之天庭。師聞頗心非之。及師繼席。適當其次。至正辛巳。示寂。窆全身於寂照院。八十八歲也。
晦機熙禪師傳
元熙。字晦機。豫章唐氏子。世業儒。西山明覺院明公。乃師族叔父。聚宗族子弟教世典。師與兄元齡。俱習進士業。元齡既登第。師遂從明公祝髮焉。將遊方。其母私具白金為裝。師謂財足以喪志。善言辭之。不持一錢以行。聞物初觀禪師。闡化玉幾。往依之。初與語驚異。留侍左右。久之。謁東叟穎于南屏。命掌記。至元間。總統楊璉真珈。奉旨。取育王舍利。親詣師。求記述舍利始末。因招以俱。師稚不欲行。善言辭曰。我有老母。兵后存亡不可知。遂歸江西。則元齡。先以臨江通制。從文丞相起兵死。獨母在堂。師奉之以孝聞。元貞二年。始出世百丈。居十二載。法席振興。至大初。應凈慈請入寺日。行省官屬。俯伏致迎。師發揚宗旨。四方英衲。一時輻輳。結制日。為眾上堂。以手作結布袋勢云。南山今日結布袋口了也。汝等諸人。各各于中。身心安居平等性智。忽有個衝開碧落
【現代漢語翻譯】 現代漢語譯本：宗杲（Zonggao）因為北方軍隊攻擊緊急，命令道士設立大型齋醮，向天庭上奏章文，詢問國家大事。高公呈上章文，很久沒有得到迴應。齋醮完畢后，詢問原因。高公說，因為要確定徑山（Jingshan）第四十八代住持，天門沒有打開，所以得到迴應遲了。宗杲舉這件事說，住持不是隨便做的，甚至第四十八代住持，尚且是天庭預先決定的。宗杲聽了頗不以為然。等到宗杲繼承住持之位，恰好是第四十八代。至正辛巳年，宗杲示寂，全身安葬在寂照院（Jizhao Temple），享年八十八歲。
晦機熙（Huiji Xi）禪師傳
元熙（Yuanxi），字晦機，是豫章（Yuzhang）唐氏的兒子，世代以儒學為業。西山明覺院（Xishan Mingjue Temple）的明公（Minggong），是元熙的族叔父，聚集宗族子弟教授儒家經典。元熙與他的哥哥元齡（Yuanling），都學習進士的功業。元齡考中進士后，元熙就跟隨明公剃度出家。將要遊歷四方時，他的母親私下準備了白銀作為盤纏。元熙認為錢財足以喪失志向，婉言謝絕了，不帶一文錢出行。聽說物初觀（Wuchu Guan）禪師在玉幾（Yuji）弘揚佛法，前往依止他。物初觀禪師與元熙交談後感到驚異，留下他在身邊侍奉。很久之後，元熙在南屏（Nanping）拜見東叟穎（Dongsou Ying），被任命掌管文書記錄。至元年間，總統楊璉真珈（Yang Lianzhenjia）奉旨取育王（Yuwang）舍利，親自拜訪元熙，請求他記述舍利的始末，因此邀請他一同前往。元熙年幼不想去，委婉地說，『我有老母親，兵亂之後生死未卜。』於是回到江西（Jiangxi）。這時元齡，先前以臨江（Linjiang）通制的身份，跟隨文丞相（Wen Chengxiang）起兵戰死。只有母親在堂，元熙以孝順聞名。元貞二年，元熙開始住持百丈（Baizhang），住了十二年，法席興盛。至大初年，應凈慈寺（Jingci Temple）的邀請入寺，行省官員都俯伏迎接。元熙發揚禪宗宗旨，四方英俊的僧人，一時聚集而來。結制日，元熙為大眾上堂說法，用手作出結布袋的姿勢說，『南山（Nanshan）今天結了布袋口了。你們這些人，各自在其中，身心安住在平等性智中。忽然有個衝開碧落（Biluo）』
【English Translation】 English version: Zonggao, facing an urgent attack from the northern army, ordered Taoist priests to set up a large ritual, presenting a memorial to the Heavenly Court, inquiring about important national affairs. Gao Gong submitted the memorial, but received no response for a long time. After the ritual was completed, he asked the reason. Gao Gong said that because the 48th abbot of Jingshan (Jingshan, a mountain and temple name) had to be determined, the Heavenly Gate did not open, so the response was delayed. Zonggao cited this incident, saying that the abbot is not someone who can be appointed casually, and even the 48th abbot is predetermined by the Heavenly Court. Zonggao was quite disapproving when he heard this. When Zonggao succeeded to the position of abbot, it happened to be the 48th generation. In the Xin Si year of the Zhizheng era, Zonggao passed away and was buried in the Jizhao Temple (Jizhao Temple, temple name), at the age of eighty-eight.
Biography of Chan Master Huiji Xi (Huiji Xi, name of a Chan master)
Yuanxi (Yuanxi, personal name), styled Huiji, was the son of the Tang family of Yuzhang (Yuzhang, place name), whose family had been engaged in Confucianism for generations. Minggong (Minggong, personal name) of Xishan Mingjue Temple (Xishan Mingjue Temple, temple name) was Yuanxi's paternal uncle, who gathered the children of the clan to teach Confucian classics. Yuanxi and his elder brother Yuanling (Yuanling, personal name) both studied for the Jinshi examination. After Yuanling passed the examination, Yuanxi followed Minggong to have his head shaved and become a monk. When he was about to travel around, his mother secretly prepared silver as travel expenses. Yuanxi believed that wealth was enough to corrupt his ambition, politely declined, and traveled without a penny. Hearing that Chan Master Wuchu Guan (Wuchu Guan, name of a Chan master) was propagating the Dharma at Yuji (Yuji, place name), he went to rely on him. Chan Master Wuchu Guan was amazed after talking with Yuanxi and kept him by his side to serve him. After a long time, Yuanxi visited Dongsou Ying (Dongsou Ying, personal name) at Nanping (Nanping, place name) and was appointed to manage the records. During the Zhiyuan era, President Yang Lianzhenjia (Yang Lianzhenjia, personal name) was ordered to take the relics of Yuwang (Yuwang, name of a king), personally visited Yuanxi, and asked him to record the beginning and end of the relics, so he invited him to go together. Yuanxi was young and did not want to go, and said euphemistically, 'I have an old mother, whose life and death are uncertain after the war.' So he returned to Jiangxi (Jiangxi, place name). At this time, Yuanling, who had previously served as the Tongzhi of Linjiang (Linjiang, place name), died in battle following Prime Minister Wen (Wen Chengxiang, personal name) in raising troops. Only his mother was in the hall, and Yuanxi was known for his filial piety. In the second year of Yuanzhen, Yuanxi began to preside over Baizhang (Baizhang, place name), lived there for twelve years, and the Dharma seat flourished. At the beginning of Zhida, in response to the invitation of Jingci Temple (Jingci Temple, temple name) to enter the temple, the provincial officials bowed to welcome him. Yuanxi promoted the Zen sect's tenets, and outstanding monks from all directions gathered at once. On the day of Jiezhi, Yuanxi gave a Dharma talk to the public, making a gesture of tying a cloth bag with his hand, saying, 'Nanshan (Nanshan, place name) has tied the mouth of the cloth bag today. All of you, each of you, in it, your body and mind are settled in the equality of wisdom. Suddenly there is one who breaks through Biluo (Biluo, Buddhist term)'
。撞倒須彌底。莫道結子不堅密。良久云。縵天網子百千重。說法脫略窠臼類如此。居七載。遷徑山。已而杖䇿歸南屏。百丈大仰之徒。聞師退閑。爭來迎致。師辭不獲已。遂返仰山。又三年而終。壽八十二。葬于金雞石下。其弟子在杭者。分爪發塔于凈慈西隱。師嗣物初。初嗣北澗。澗則佛照之子。法脈淵源有自故。師身後之思。在學人為益深也。
水盛禪師傳
水盛。字竺源。自號無住翁。饒之樂平范氏子。十七依羅山院嘗公。嘗使從儒者學。而師每習禪定。且針指出血。書金剛經。嘗呵之。師云。學儒可敵生死耶。從度走。謁月庭忠公于蔣山。端坐一室。以三百六十骨節。八萬四千毫竅。及山河大地。咸攝入一念。始覺變易。繼凝定。雙瞳與合為一。污從眥流。亦不知所楚。后三四日。見色聞聲。漸搖撼不動。遂發願云。吾此生不能作佛。當入無間地獄也。傍觀者。為之吐舌。俄過匡廬。止東林。復奮云。今夕必就蒲茵上死爾。即正襟趺坐。加精進力。夜參。半至極切孤危之際。捐命一躍不覺。如出荊棘之叢。所履之地忽爾平沉。而秋空素月。連娟獨照。返觀自身。湛湛澄澄。唯一念不忘耳。洎歸羅山。方全體頓現。偶閱妙喜明心見性。非桑門事之辭。又復致疑。越五載。會孤舟濟公于蔣山。有所
【現代漢語翻譯】 現代漢語譯本：撞倒須彌山的山底，不要說（因為這樣）結出的果實不堅固緊密。良久之後（他說），『縵天網』的網眼有成百上千重，說法時擺脫舊有模式就像這樣。他在仰山居住了七年，之後遷往徑山。不久之後，拄著枴杖回到南屏。百丈懷海、大仰慧寂的弟子們，聽說老師退隱，爭著前來迎接他回去。老師推辭不掉，於是返回仰山。又過了三年圓寂，享年八十二歲，葬在金雞石下。他的弟子在杭州的，在凈慈寺西隱建塔來供奉他的爪發。老師繼承了物初禪師的法脈，物初禪師繼承了北澗禪師的法脈，北澗禪師是佛照德光的弟子。法脈淵源流長，所以老師圓寂后，他對學人的影響更加深刻。
水盛禪師傳
水盛禪師，字竺源，自號無住翁。是饒州樂平縣范氏的兒子。十七歲時依止羅山院的嘗公。嘗公讓他跟隨儒者學習，但水盛禪師總是習禪入定，並且用針來指點《金剛經》。嘗公曾呵斥他。水盛禪師說：『學習儒學可以抵擋生死嗎？』於是離開嘗公，去蔣山拜謁月庭忠公。他獨自端坐在一個房間里，將三百六十個骨節、八萬四千個毛孔，以及山河大地，全部攝入一念之中。起初感覺變易不定，後來逐漸凝定，雙眼瞳孔合併爲一，污垢從眼角流出，也不知道身在何處。過了三四天後，見色聞聲，漸漸地搖撼不動。於是發願說：『我此生不能成佛，就當墮入無間地獄！』旁邊觀看的人，都為他吐舌。不久后，他前往廬山，住在東林寺。又奮發說：『今晚必定就在蒲團上死去！』於是整理衣襟，跏趺而坐，更加精進努力。夜參時，到最極度孤立危急的時刻，捐棄性命一躍而出，感覺就像走出荊棘叢林，所踩踏的地面忽然平坦沉靜，而秋夜的晴空和皎潔的月亮，明亮地獨自照耀。回頭觀看自身，清澈澄明，只有一念不忘而已。等到回到羅山，才完全頓悟顯現。偶然讀到妙喜宗杲『明心見性，非桑門事』的言辭，又再次產生疑惑。過了五年，在蔣山會見了孤舟濟公，有所...
【English Translation】 English version: Knocking down the base of Mount Sumeru (Sumeru – the central world-mountain in Buddhist cosmology), don't say that the resulting fruits are not firm and dense. After a long pause, (he said), 'The net of Indra' (Indra's net – a metaphor for the interconnectedness of all phenomena) has hundreds of thousands of layers, expounding the Dharma while breaking free from old patterns is like this. He resided at Yangshan for seven years, then moved to Jingshan. Soon after, leaning on his staff, he returned to Nanping. The disciples of Baizhang Huaihai (Baizhang – a famous Chan master) and Dayang Huiji (Dayang – a Chan master), hearing that their teacher had retired, vied to welcome him back. The teacher could not refuse, so he returned to Yangshan. After another three years, he passed away at the age of eighty-two, and was buried under Golden Rooster Rock. His disciples in Hangzhou built a pagoda at Xiyin in Jingci Temple to enshrine his nails and hair. The teacher inherited the Dharma lineage of Chan Master Wuchu, who inherited the lineage of Chan Master Beijian, who was a disciple of Fozhao Degong (Fozhao – a Chan master). The Dharma lineage had a long and profound origin, so after the teacher passed away, his influence on students became even deeper.
Biography of Chan Master Shuisheng
Shuisheng, styled Zhuyuan, and self-styled Wuzhu Weng. He was a son of the Fan family of Leping in Raozhou. At the age of seventeen, he relied on Master Chang of Luoshan Monastery. Master Chang had him study with Confucian scholars, but Chan Master Shuisheng always practiced Chan meditation and used a needle to point out passages in the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra). Master Chang once scolded him. Chan Master Shuisheng said, 'Can studying Confucianism resist birth and death?' So he left Master Chang and went to Jiangshan to visit Master Yueting Zhong. He sat alone in a room, concentrating all three hundred and sixty bones, eighty-four thousand pores, and the mountains and rivers of the earth into a single thought. At first, he felt change and instability, but gradually he became concentrated, and his pupils merged into one, with dirt flowing from the corners of his eyes, and he did not know where he was. After three or four days, seeing forms and hearing sounds, he gradually became unshakable. Then he made a vow, saying, 'If I cannot become a Buddha in this life, I will fall into the Avici Hell!' Those watching him stuck out their tongues in amazement. Soon after, he went to Mount Lu and stayed at Donglin Monastery. He again vowed, saying, 'Tonight I will surely die on this cushion!' So he straightened his robes, sat in the lotus position, and increased his efforts. During the night meditation, at the most extreme moment of isolation and danger, he gave up his life and leaped out, feeling like he had emerged from a thicket of thorns, and the ground he stepped on suddenly became flat and still, while the clear sky and bright moon of autumn shone brightly alone. Looking back at himself, he was clear and pure, with only one thought unforgotten. When he returned to Luoshan, he fully realized enlightenment. He happened to read the words of Miaoxi Zonggao (Miaoxi – a Chan master), 'Seeing one's nature and realizing Buddhahood is not the business of a Sangha member,' and again became doubtful. After five years, he met Master Guzhou Ji at Jiangshan, and had some...
言不契。復往無為。見無能教公。舉濟言質之。無能云。為汝不解故也。師忽大省。盡脫去玄妙知解。歷觀從前所悟。皆夢中爾。無能。撫其背而記之云。爾後當大弘吾宗也。師辭去。東遊四明天童。已而歸息浮樑。既隱於南巢。巢民柳氏。割山地建蘭若。以棲師。地當五峰之下。舊有龍潭五所。聞師至。悉乘風雷徙去。天曆己巳。遣官以聘起師。主西湖之妙果。師弘闡宗旨。震撼四方。學徒一集。至有不遠萬里而來者。時已行役僧之令。師引退。返南巢故隱。而嚮慕者。愈眾。宗藩宣讓王。累遣使者致師。師以老病固辭。淮西廉訪使斡公王倫徒。監察御史常公道夫。尤極趍仰。集賢學士傅公立。月灣先生吳公存。與師為世外交甚篤。月灣至有晚始聞道之嘆。師常矚學徒云。凡剃髮染衣。當洞諸佛心宗。行解相應。以正悟之境。靈靈自照。歲久月深。具大無畏。如透水月華。萬浪千波。觸之不散。方不被生死陰魔所惑。此師生平實證實悟者。故亦用是以誨人也。師制行峻絕。有壁立萬仞之意。廣信祝蕃遠嘗云。番陽竺源。吳中斷崖。其人類孤峰懸崖。可仰望而不可攀躋。人稱之為實錄。至正丁亥夏四月。召四眾戒飭之。引紙膝上書偈。端坐而逝。將葬。是夜有光。如匹練自天際下燭。交相通貫。未幾。散佈五峰之頂。
複合于塔中。彌三夕乃止。巢之居民。凡數十里聚觀駭異之。世壽七十有二。僧臘五十又三。
一溪如公．本源達公傳
自如。閩人也。元兵下江南。師年少為遊兵所掠。至臨安。棄之而去。富民胡氏收養之。令伴其子弟。讀書鄉塾。凡遇講書。輒凝神靜聽。嘿識無所遺忘。胡氏目之而喜。因子之既長。命𨽻里中無相寺為僧。參云峰高公于徑山。得旨。師戒檢精嚴。法服應器不離體。初住浙江萬壽寺。後有大家黃氏。重師道行。常供以伊蒲塞饌。一日請歸其家。進供愈勤。乃開私帑。示所藏金玉爛然。欲師一動其心。師顧而笑。師謂左右曰。彼黃氏。以帑中寶示我。欲誘我死去為其子耳。殊不知我視此為糞土。古人墮此轍者何限。非但為其子。為其牛馬者有之。我自是其疏黃氏矣。天曆初。中天竺笑隱訴公。奉詔。開山大龍翔寺。因舉代住中天者三人。御筆點師名。宣政院具蔬敦請。化時。靈異極多。
善達。字本源。仙居柴氏子。早年與及庵信公行腳。有高志。眼蓋諸方。謁雪巖于大仰。隨眾無所咨請。后登雙徑。入云峰之室。久之蒙印可。師骨氣超然。律身行己。老而彌篤。保寧凈慈徑山三剎。皆海內大道場。師以次臨之。整叢林。御大眾。皆有成績可紀。丈室蕭然。圓蒲之外。一物烏有。夜
【現代漢語翻譯】 複合于塔中（將遺體放入塔中）。彌三夕乃止（過了三天晚上才結束）。巢之居民（蜂巢的居民，指附近的百姓），凡數十里聚觀駭異之（方圓幾十里的百姓都聚集觀看，感到驚駭奇異）。世壽七十有二（世壽七十二歲），僧臘五十又三（出家五十三年）。
一溪如公（一溪如禪師），本源達公傳（本源達禪師的傳記）
自如（自如禪師），閩人也（是福建人）。元兵下江南（元朝軍隊攻佔江南時），師年少為遊兵所掠（禪師年幼時被流動的士兵擄走），至臨安（到了臨安）。棄之而去（士兵拋棄了他離去）。富民胡氏收養之（富有的胡姓人家收養了他），令伴其子弟（讓他陪伴自己的子弟），讀書鄉塾（在鄉村私塾讀書）。凡遇講書（每當遇到講書的時候），輒凝神靜聽（總是凝神靜聽），嘿識無所遺忘（默默記住，沒有遺忘）。胡氏目之而喜（胡氏看到這種情況感到高興）。因子之既長（等到他的兒子長大后），命𨽻里中無相寺為僧（命令他隸屬於村裡的無相寺出家為僧）。參云峰高公于徑山（在徑山參拜云峰高禪師），得旨（得到他的認可）。師戒檢精嚴（禪師持戒嚴格），法服應器不離體（袈裟和缽盂不離身）。初住浙江萬壽寺（起初住在浙江萬壽寺）。後有大家黃氏（後來有大戶人家黃氏），重師道行（看重禪師的道德修行），常供以伊蒲塞饌（經常供養齋飯）。一日請歸其家（有一天邀請他到自己家），進供愈勤（供養更加勤奮）。乃開私帑（於是打開私人的金庫），示所藏金玉爛然（展示所收藏的金銀玉器，光彩奪目）。欲師一動其心（想要禪師動心）。師顧而笑（禪師看了看笑了）。師謂左右曰（禪師對身邊的人說），彼黃氏（那個黃氏），以帑中寶示我（把金庫中的寶物給我看），欲誘我死去為其子耳（是想引誘我死後做他的兒子啊）。殊不知我視此為糞土（卻不知道我看這些東西如同糞土）。古人墮此轍者何限（古代陷入這種陷阱的人有多少啊）。非但為其子（不僅僅是做他的兒子），為其牛馬者有之（甚至有做他的牛馬的）。我自是其疏黃氏矣（我從此就疏遠黃氏了）。天曆初（天曆初年），中天竺笑隱訴公（中天竺笑隱訴禪師），奉詔（奉皇帝的詔令），開山大龍翔寺（開創大龍翔寺）。因舉代住中天者三人（於是推舉三個人代替他住在中天竺），御筆點師名（皇帝親自點名禪師）。宣政院具蔬敦請（宣政院準備齋飯，懇切邀請）。化時（禪師教化的時候），靈異極多（靈異的事情非常多）。
善達（善達禪師），字本源（字本源），仙居柴氏子（仙居柴姓人家的兒子）。早年與及庵信公行腳（早年和及庵信禪師一起遊歷），有高志（有遠大的志向）。眼蓋諸方（見識過各地的禪林）。謁雪巖于大仰（在大仰山拜見雪巖禪師）。隨眾無所咨請（跟隨大眾，沒有請教什麼）。后登雙徑（後來登上雙徑山），入云峰之室（進入云峰禪師的房間）。久之蒙印可（很久之後得到他的認可）。師骨氣超然（禪師氣概超凡），律身行己（約束自己，規範行爲），老而彌篤（年紀越大越堅定）。保寧凈慈徑山三剎（保寧寺、凈慈寺、徑山寺這三座寺廟），皆海內大道場（都是國內著名的大道場）。師以次臨之（禪師依次住持這些寺廟）。整叢林（整頓寺院），御大眾（管理僧眾），皆有成績可紀（都有值得記載的成績）。丈室蕭然（禪房簡樸），圓蒲之外（蒲團之外），一物烏有（什麼都沒有）。夜
【English Translation】 The body was placed inside the pagoda. The ceremony lasted for three evenings. The residents of the surrounding area, for dozens of miles, gathered to watch in astonishment and wonder. His earthly life was seventy-two years, and his monastic life was fifty-three years.
Record of Yixi Rugong (Zen Master Yixi Ru), Biography of Benyuan Dagong (Zen Master Benyuan Da)
Ziru (Zen Master Ziru) was a native of Fujian. When the Yuan army descended upon Jiangnan, the master, being young, was captured by roaming soldiers and taken to Lin'an. There, he was abandoned. A wealthy man named Hu took him in and had him accompany his sons in studying at the village school. Whenever there were lectures, he would listen attentively, silently memorizing everything without forgetting anything. Hu observed this and was pleased. When his sons grew up, he ordered him to become a monk at Wuxiang Temple in the village. He visited Yunfeng Gao at Jingshan and received his approval. The master was strict in observing the precepts, and his monastic robes and utensils were always with him. He initially resided at Wanshou Temple in Zhejiang. Later, a prominent family, the Huang family, valued the master's virtuous conduct and often provided him with vegetarian meals. One day, they invited him to their home, where they offered even more diligent offerings. They then opened their private treasury, displaying the glittering gold and jade they had stored, hoping to move the master's heart. The master looked at it and smiled. He said to those around him, 'That Huang family is showing me the treasures in their treasury, wanting to tempt me to die and become their son. Little do they know that I regard these as mere dirt. How many ancients have fallen into this trap? Not only becoming their sons, but even their cattle and horses. I will henceforth distance myself from the Huang family.' In the early years of Tianli, Xiaoyin Su of Zhong Tianzhu (Central India) received an imperial decree to establish Dalongxiang Temple. Consequently, three people were recommended to replace him in residing in Zhong Tianzhu, and the emperor personally named the master. The Xuanzheng Yuan (Bureau of State Affairs) prepared vegetarian meals and earnestly invited him. During his time of teaching, there were many extraordinary events.
Shanda (Zen Master Shanda), styled Benyuan, was the son of the Chai family of Xianju. In his early years, he traveled with Ji'an Xin, possessing lofty aspirations. He had seen various Zen monasteries. He visited Xueyan at Dayang, but did not ask for any guidance while following the assembly. Later, he ascended Shuangjing Mountain and entered the room of Yunfeng. After a long time, he received his approval. The master's spirit was extraordinary, and he disciplined himself and regulated his conduct, becoming more steadfast with age. Baoning Temple, Jingci Temple, and Jingshan Temple, all three being great monasteries within the country, were successively presided over by the master. He rectified the monastic order, managed the assembly, and achieved commendable results. His abbot's room was simple and bare, with nothing but a round cushion. At night,
則孤燭。炷香安坐至旦。率以為常。又體所稟。與人異遇。嚴寒則衣絺绤。大熱則衣繒絮。以余資。建大圓院于東路半山。為云侶食息小憩之地。一日會眾。敘平生行腳事畢。嗒焉長逝。二師同出云峰之門。皆有奇骨。真難兄弟也。
橫川珙禪師傳
如珙。字子璞。永嘉林處士。娶宗正寺丞康公丕祖之女舉三子。師其季也。生於宋嘉定壬午。處士。以師孩孤。狷潔不肉食。難養于俗。其季父。有為禪沙門者。名正則。年十五從其祝髮。預戒后即行參訪。初從石田于靈隱。及癡絕至。猶留從之。然終疑礙無入。聞天目禮禪師太白眾盛。往投以疑。目察其可受。為舉南山筀筍東海烏賊。師擬對。目隨掌之。因忽有省。遂留給侍。國清斷橋。明眼謹肯可求藏主得師。橋遷凈慈。為第一座。橋嘗言。第一座有行解。可師表宰相。乃以師領雁山靈巖禪寺。說法嗣天目。師疾宗唱之濫古響。喑郁于可不可。白黑無所諱。為提拈贊示。必崖聳標立。務特起以映于古。不少牽避于俗好惡。其辯強自勝若此。然與人語囁吻。促刺不敢出。視之巽愿人也。其蓄眾慈以誠。不為銜勒威控之術。或面諍抗倔不遜旁聽皆憤。師終無所罰。更收拭進。使之不以忤己為銜。人始嫌其不威。久而懷之。舉遷能仁。丙子之亂。乃歸放牧寮。辭
病閉臥。不應外。至元二十年。忽有旨。授師育王廣利禪寺。師愕眙。謂非己。疑拒累月乃受。蓋有奏於上者。而不以告。其遷能仁亦然。自公選道廢。位以求得。惟師皆自至。時論榮之。師既引宗據祖。屏遏今學。年漸歲炙。以取慕信。當教法衰殘。諸老師物故。學者無所往。皆聚于師。故季年聲實喧震。傾撼天下。然師未嘗以望譽怙挾。慢略細故。雖瓦埏木植。羹𦵔辛咸。碎屑之間。即眾所資仰。必盡其慮力。咸有跡可觀述。凡六年乃退。前退之歲。為藏穴寺側。曰此庵。將沒造曰。吾旦日行矣。歸坐。書所以訣眾者而化。年六十八。至元二十六年三月也。師樸。外少飾中凝不雜。能持坥坦。不變于怒喜怨愛。晚居能仁育王。道益光。師亦懼於無傳。講誘孜孜。未有厭位。卻眾嗜閑意。或迫而欲之則忻然。避脫棄比毛秕。不以進退順通懷蠆芥。弟子稟遺誡。窆全身於塔。師自預為塔銘及訣眾語。與所說法。有錄。高安釋圓至。序而行焉。
竹泉林禪師傳
法林。別號了幻。臺寧海黃氏子。依太虛同公出家。看睦州語有省。參元叟于中竺。洞徹底蘊。東嶼在凈慈。招分半座。談說聳震。有古大老之風。竺原在浮山。得師提唱語。稱譽不置。尋美以偈。有五百眾中居上首。妙解堪作天人師之句。居蒙堂不
【現代漢語翻譯】 現代漢語譯本：
因病閉門臥床，不應酬外事。至元二十年，忽然有旨意，授予老師育王廣利禪寺的住持之位。老師驚訝不解，認為不是自己，推辭拒絕了數月才接受。大概是有人向皇上奏請，卻沒有告訴老師。他調任能仁寺也是這樣。自從官方選拔僧道的制度廢除后，職位都是靠鉆營求得的，只有老師都是自己被授予的。當時的人們都以此為榮。老師既遵循宗門宗旨，又以祖師為依據，摒棄排斥當今的學說，隨著年齡增長，更加以德行取信於人。當佛教教法衰敗殘缺，各位老師相繼去世，學佛之人無處可去時，都聚集到老師門下。所以晚年聲名遠播，震動天下。然而老師從未憑藉名望自恃，對細小的事情也不敢怠慢。即使是磚瓦泥土，木材樹木，羹湯菜餚的辛辣鹹淡，細微瑣碎的事情，只要是大眾所依賴的，必定盡心盡力。所做的事情都有跡可循，可以記述。在育王廣利禪寺住了六年就退隱了。在前一年，在藏穴寺旁建造了一座庵，說：『這就是我的庵了。』臨終前說：『我明天就要走了。』回到座位，寫下遺言來告誡眾人而圓寂。享年六十八歲，至元二十六年三月。老師為人樸素，外表很少修飾，內心純凈不雜。能夠保持坦蕩的心境，不因憤怒、喜悅、怨恨、愛戀而改變。晚年居住在能仁寺、育王寺，道行更加光明。老師也擔心佛法沒有傳承，孜孜不倦地講經說法，沒有厭倦職位，卻順應眾人喜好清閑的意願。如果有人迫切地想要得到職位，就高興地避讓推脫，像丟棄毛髮秕糠一樣。不把進退順逆放在心上。弟子們遵從遺囑，將老師的全身安葬在塔中。老師自己預先寫好了塔銘和告誡眾人的話，以及所說的佛法，都有記錄。高安的釋圓至為之作序並刊行。 竹泉林禪師傳 法林，別號了幻，臺州寧海黃氏之子。依止太虛同公出家。讀睦州禪師的語錄有所領悟。參拜中竺寺的元叟禪師，徹底領悟了佛法的精髓。東嶼禪師在凈慈寺，邀請他分座講法，談論佛法時聲音洪亮，震動四方，有古代大德的風範。竺原禪師在浮山寺，得到法林禪師的提點開示，讚不絕口，並作偈頌讚美他，其中有『五百眾中居上首，妙解堪作天人師』的句子。住在蒙堂的時候，不
【English Translation】 English version:
He was ill and confined to his bed, not receiving visitors. In the twentieth year of the Zhiyuan era, an imperial decree suddenly came, appointing the master as the abbot of Yuwang Guangli Zen Monastery (Yuwang Guangli Chan Si, a Zen monastery). The master was astonished and thought it was not him, declining and refusing for months before accepting. It was probably someone who had奏 (zou, reported to the emperor) to the emperor, but did not tell the master. His transfer to Nengren Monastery (Nengren Si, a monastery) was also like this. Since the abolition of the official selection of monks and Taoists, positions were obtained through seeking and maneuvering, only the master was always appointed. People at the time considered this an honor. The master followed the宗 (zong, sect's) tenets and based himself on the祖 (zu, patriarchs), rejecting and excluding contemporary learning. As he grew older, he gained trust through his virtue. When the Buddhist teachings declined and the various teachers passed away, and students had nowhere to go, they all gathered under the master. Therefore, in his later years, his reputation was widespread, shaking the world. However, the master never relied on his reputation, and was never negligent of small matters. Even for bricks and tiles, wood and trees, the spiciness and saltiness of soups and dishes, and trivial matters, as long as it was something the public relied on, he would do his best. Everything he did had traces that could be observed and recorded. He retired after six years at Yuwang Guangli Zen Monastery. The year before his retirement, he built a hermitage next to Cangxue Temple (Cangxue Si, a temple), saying, 'This is my hermitage.' Before his death, he said, 'I will be leaving tomorrow.' He returned to his seat, wrote a farewell message to the眾 (zhong, assembly), and passed away. He was sixty-eight years old, in the third month of the twenty-sixth year of the Zhiyuan era. The master was樸 (pu, simple), with little external adornment, and his inner self was pure and unmixed. He was able to maintain a坦 (tan, calm) and unchanging state of mind, unaffected by anger, joy, resentment, or love. In his later years, he lived in Nengren Monastery and Yuwang Monastery, and his道 (dao, path) became even brighter. The master was also worried about the lack of transmission of the Dharma, and diligently lectured and taught, without being tired of his position, but complying with the眾 (zhong, assembly)'s desire for leisure. If someone urgently wanted the position, he would gladly avoid and relinquish it, like discarding hair and chaff. He did not take advancement or retreat to heart. The disciples followed his遺誡 (yi jie, dying instructions) and buried his whole body in a塔 (ta, stupa). The master had prepared his own塔銘 (ta ming, stupa inscription) and farewell words, as well as his teachings, which were recorded. Shi Yuanzhi of Gao'an wrote a preface and published them. Biography of Zen Master Zhuquan Lin Falin, with the alias Liaohuan, was a son of the Huang family of Ninghai, Taizhou. He became a monk under Taixu Tonggong. He had an awakening after reading the words of Zen Master Muzhou. He visited Zen Master Yuansou at Zhongzhu Monastery (Zhongzhu Si, a monastery), and thoroughly understood the essence of the Buddha Dharma. Dongyu was at Jingci Monastery (Jingci Si, a monastery), inviting him to share the seat and preach. His talks were loud and shocking, with the style of an ancient great master. Zhuyuan was at Fushan Monastery (Fushan Si, a monastery), and received the master's instructions, praising him incessantly, and composing a偈 (ji, verse) to praise him, including the lines 'He sits at the head of five hundred people, his wonderful understanding can be a teacher of gods and humans.' When living in Mengtang, he did not
出戶者九年。行省脫歡公。請主萬素。遷中竺。至元四年。主靈隱。順帝錫以金襕法衣。時寂照在徑山。父子同時唱道。五山人以為盛事。大能翔席虛。行院致幣焉。師固辭。使者往返不已。師避于會稽山中。行院知不可強。仍請領靈隱。無何退居了幻庵。至正十五年春。感疾。集諸徒敘平生本末。且誡之曰。佛法下衰。無甚於今。宜各努力。吾世緣止於斯矣。書偈曰。七十二年。虛空打橛。末後一句。不說不說。奄然而化。龕留十日。顏色不變。窆全身於松源塔西。塔前古桂。當春吐花。清香滿路。見者嘆異。侍講學士黃晉卿。目見其事。書塔銘中。
一關逵傳
正逵。字一關。番陽方氏子。初參晦機。語已逸格絕塵。機首肯。處以明窗。自是禪講諸老。競以書聘。欲令出門下。逵不從。時端元叟。說法徑山。人尊之為當代妙喜。乃往從之。才入門。叟厲聲一喝。若聞雷霆。黏縛盡脫。遽作禮。叟曰。汝果何所見耶。問答數轉。皆愜叟意。顧左右曰。是般若位中人也。遂錄為子歸侍司。遷掌記。后出世金陵之崇因。帝師廉其賢。授以佛日普照之號。
徑山新志云。逵見宋濂傳。而宋文集實無有。且帝師贈號。同琦楚石。楚石亦元叟之嗣。大都元叟法嗣滿天下。必有逵無疑。但不知新志據何書也。
姑錄之。以備考。
妙源傳
妙源。越州象山陳氏子。秉具觀方。遇緣而省。見僧流逐物遺道。憂之形於色。乃曰。不耐塵勞。心曷繇制。愿習賤事。以調伏之。寓本州天寧寺。歲大饑。赤足踵化以資眾。其師虛堂愚公。不肯下宰相吳潛。潛怒系之獄辱之。師奉之惟謹。有疑而問。隨問而解。久之廓然。虛堂彈指曰。源乎。汝今太平矣。虛堂住徑山。春秋已老。俾師首眾。學子林立寮下。與之析微闡妙。甚得虛堂心。虛堂曰。是可不一出為人乎。力贊主平江薦嚴。內外事不一廢。舉鼓山國清。辭不就。就泉州水陸院。治若薦嚴。而人益信慕之。愀然曰。吾寧久於是。攜錫以歸。知者。又議定水。曰。源公行堅望高。使力請必不讓。以素所往來者通意。乃欣然而來。道聲益宏。或以儒釋異同為問。師曰。同感物而動。漢儒失之。繇是有不同焉。儒以治人為學。佛以治心為學。治人治心。其跡有異。而其道未始不同。人或過於侈。師誡之曰。祿損則福益。盍慎諸而已。布衣鐵服。終日尸坐。語徹機迅。奔電絕壑。不可遏制。稍斂戢則瞬息在幾席間。禪人仰之。士人宗之。精於詩。然不肯表襮。舊筑在越之雲頂。將終。愿解定水以歸。且命毋建塔。毋火化。以任其壞。其徒弗忍。卒瘞之。至元十八年也。世壽七
【現代漢語翻譯】 現代漢語譯本： 記錄下來，以備考證。
妙源傳
妙源，越州象山（今浙江寧波象山縣）陳氏之子。天性聰慧，見解獨特，能隨緣開悟。他看到僧人追逐外物而荒廢修行，憂慮之情溢於言表，於是說：『不能忍受世俗的勞苦，內心又如何得到控制？我願意做卑賤的事情，來調伏自己的內心。』於是寄居在本州的天寧寺。那年發生大饑荒，他赤腳沿街乞化，用來資助大眾。他的老師虛堂愚公（禪師名號），不肯屈身拜見宰相吳潛。吳潛惱怒，將他囚禁在監獄裡加以侮辱。虛堂卻恭敬地侍奉他，有疑問就請教，隨問隨解，時間久了，內心一片空明。虛堂彈指說：『妙源啊，你現在太平了！』虛堂住在徑山（山名），年事已高，讓妙源主持寺院事務。學僧們聚集在寮房之下，妙源為他們剖析精微，闡發奧妙，深得虛堂的賞識。虛堂說：『這樣的人，難道可以不出去為大眾做些事情嗎？』於是極力推薦他去主持平江（今江蘇蘇州）薦嚴寺，寺內寺外事務沒有一件荒廢。又推薦他去主持鼓山（山名）和國清寺（寺名），他都推辭不就。後來就任泉州水陸院的主持，治理得像薦嚴寺一樣井井有條，人們更加信服敬慕他。但他卻憂慮地說：『我難道要長久待在這裡嗎？』於是帶著錫杖返回。知情的人，又商議讓他主持定水寺，說：『妙源法師德行堅定，聲望很高，如果懇請他，他一定不會推辭。』於是通過他平時交往的人表達了意願，妙源欣然前來。他的道風聲譽日益宏大。有人用儒家和佛家的異同來請教他，妙源說：『都是因為感受外物而有所行動，漢代的儒生們失去了本真，因此才有了不同。儒家以治理人為學問，佛家以治理心為學問。治理人和治理心，其形式有差異，但其道理從來沒有不同。』有人生活過於奢侈，妙源告誡他說：『俸祿減少，福德就會增加，為什麼不謹慎對待呢？』他身穿布衣，外罩鐵甲，整日端坐，言語精闢透徹，像閃電劃過山谷一樣迅速，不可阻擋。稍微收斂一下，又好像近在眼前。禪宗學人仰慕他，士人敬重他。他精通詩歌，但不肯輕易表露。他以前在越州（今浙江紹興）的雲頂山（山名）修建過住所，臨終時，希望辭去定水寺的主持之位，回到那裡。並且囑咐不要為他建造佛塔，不要火化，任憑屍體腐壞。他的弟子們不忍心，最終還是將他安葬了。那是元朝至元十八年。世壽七十歲。
【English Translation】 English version: Record it for future reference.
Biography of Miaoyuan
Miaoyuan, a son of the Chen family from Xiangshan (present-day Xiangshan County, Ningbo, Zhejiang) in Yuezhou. He was naturally intelligent and insightful, able to awaken through circumstances. Seeing monks pursuing external things and neglecting their practice, his worry was evident. Thus, he said, 'Unable to endure worldly toil, how can the mind be controlled? I am willing to do humble tasks to subdue it.' So he resided in Tianning Temple in his native prefecture. In a year of great famine, he begged alms barefoot to support the community. His teacher, Xutang Yugong (Dharma name of a Chan master), refused to bow to the Prime Minister Wu Qian. Wu Qian, angered, imprisoned and humiliated him. The master served him with utmost respect, asking questions when in doubt, and resolving them as they arose. After a long time, his mind became clear. Xutang snapped his fingers and said, 'Miaoyuan, you are now at peace!' Xutang, residing at Jingshan (mountain name), was old and appointed Miaoyuan to lead the community. Students gathered under the eaves, and Miaoyuan analyzed the subtle and elucidated the profound for them, greatly pleasing Xutang. Xutang said, 'Can such a person not go out and do something for the people?' Thus, he strongly recommended him to preside over Jianyan Temple in Pingjiang (present-day Suzhou, Jiangsu), and no affairs inside or outside the temple were neglected. He was also recommended to preside over Gushan (mountain name) and Guoqing Temple (temple name), but he declined. Later, he took over the abbotship of the Water and Land Temple in Quanzhou, managing it as well as Jianyan Temple, and people trusted and admired him even more. But he worried and said, 'Am I to stay here for long?' So he returned with his staff. Those who knew him discussed having him preside over Dingshui Temple, saying, 'Master Miaoyuan's virtue is firm and his reputation high. If we earnestly invite him, he will surely not decline.' So they conveyed their intentions through those he usually associated with, and Miaoyuan gladly came. His reputation for virtue grew ever greater. Someone asked him about the differences between Confucianism and Buddhism, and Miaoyuan said, 'Both are moved by external things, but the Confucian scholars of the Han dynasty lost the original truth, hence the differences. Confucianism takes governing people as its study, while Buddhism takes governing the mind as its study. Governing people and governing the mind, their forms are different, but their principles have never been different.' Someone lived too extravagantly, and Miaoyuan warned him, 'If your salary decreases, your blessings will increase, why not be cautious?' He wore cloth robes and an iron vest, sitting upright all day, his words sharp and penetrating, like lightning across a ravine, unstoppable. When he restrained himself slightly, he seemed to be right before you. Chan practitioners admired him, and scholars respected him. He was proficient in poetry, but he was unwilling to reveal it easily. He had previously built a residence on Yunding Mountain (mountain name) in Yuezhou (present-day Shaoxing, Zhejiang). As he was dying, he wished to resign from his position as abbot of Dingshui Temple and return there. And he instructed not to build a pagoda for him, not to cremate him, but to let his body decay. His disciples could not bear it, and eventually buried him. That was the eighteenth year of Zhiyuan in the Yuan Dynasty. His age was seventy.
十有五。
鐵山瓊禪師傳
瓊禪師。脫胎便知有佛法。十八辭親事佛。二十二圓頂被佛衣。造石霜學祥庵主。觀鼻端白。身心清凈。俄有僧自雪巖來。道欽禪師風範。即日腰包而𨓏。巖教單提無字。師依而行之。至第四夜。通身汗流。清快不可言。嗣見高峰妙公。始得工夫成片。后謁蒙山。山問。參禪到何地。是畢工處。不能對。屢入室下語。只道欠在。一日見三祖信心銘。云歸根得旨。隨照失宗。忽有省。舉似山。山云。又剝一層了也。大都個事。如剝珠相似。愈剝愈明凈。剝一剝。勝他幾生功夫也。雖然。但下語猶只是欠在。一日定中。忽觸著欠字。身心豁然。徹骨徹髓。如積雪卒然開霽。忍俊不住。跳下禪床擒住。山云。我欠少個甚麼。山打三掌。師禮拜。山云。且喜數年一著。子今日方了。后住南嶽鐵山。為雪巖燒香。曰。師不負我。實我負師。蓋以離師太早。今日方見師用處也。師以出世。為人非細事。孤峰草菴。磅礴一世。故法道不盛。或云。師道行。三韓中峰本公所謂無端。將戒定慧三學。遍作漫天網子。向萬里鯨濤之東。攔空一撒。直得高麗國僧俗二眾。沸騰上下。奔趨往還。無極導公。師剃度弟子。別有傳師之狀。短髮被額。顧聳而頤削。面色如菜。有普說一篇。詞義剴切。真末世光
明幢。孤風壁立。不在古人後也。
凈日傳
凈日。號東巖。俗居南康之都昌。姓寥氏。幼絕葷。蔬果自持。十五祈親。祝髮廬山之香林。鮐背長身。圓相杰耀。訪道仰山石霜。遂入浙。叩癡絕。越二夏不契。登徑山。見無準。準大許之。后謁西巖惠于天童。惠。無準大弟子也。其提示。一秉于準。危機敏鋒。迎拒莫睹。風止水息。渙然帖順。遂密契其旨。卒服從之。俾守藏室。后開先無文璨。屈為第一座。璨。亦禪俊出者。繇是譽聞益彰。宋景定中。江東帥汪立信慎許可。推以主圓通。繼領東林。至元壬辰。遷育王。未幾。歸隱雪竇。大德庚子。僉議主天童。師之行。峻潔以完。語溫氣和。眾益得以親。納其徒。俾明徹復性。不侈于言。解其蔓惑。處於世。若無所施為。遐邇嚮慕。緣福無踵而至。而於天童。功最著。久居東林。他俗警眾民。爭繪以祝。故其興天童。廬山之民。奉貲以助尤伙。生宋嘉定十四年辛巳。終至大元年戊申。年八十有八。臘七十有一。將示寂。戒弟子。書韻語以示。曰。天為蓋兮地為函。吾奚為乎塔與庵。灰吾骨兮山河。言已矢兮勿镵。越二日沐浴。端坐而逝。就化。齒根不壞。藏於西巖之清風塢。
補續高僧傳卷第十二 卍新續藏第 77 冊 No. 1524 補
【現代漢語翻譯】 現代漢語譯本：
明幢（指像明亮的旗幟一樣的人物）。像孤立的山峰一樣挺拔，不在古人之後。
凈日傳
凈日，號東巖，俗家住在南康的都昌，姓寥。從小不吃葷腥，只吃蔬菜水果。十五歲時請求父母允許，在廬山的香林寺剃度出家。身材高大，容貌出衆。拜訪仰山和石霜尋求佛法，之後前往浙江，拜訪癡絕禪師，但兩個夏天都沒有得到開悟。於是登上徑山，見到無準禪師，無準禪師非常認可他。後來又在天童寺拜見西巖惠禪師，惠禪師是無準禪師的大弟子，他的教導完全秉承無準禪師的風格，機鋒敏銳，讓人難以捉摸，但一旦風平浪靜，就會讓人感到順暢。於是凈日禪師秘密地領悟了他的旨意，最終完全服從。惠禪師讓他掌管藏經室。後來開先寺的無文璨禪師，請他擔任第一座（寺院中的重要職位），無文璨禪師也是禪宗的傑出人才。因此凈日禪師的名聲更加顯赫。宋朝景定年間，江東的統帥汪立信慎重地認可他，推舉他主持圓通寺。之後又接管東林寺。元朝壬辰年，調任育王寺。不久之後，歸隱雪竇山。大德庚子年，大家商議請他主持天童寺。凈日禪師的品行，嚴謹清高而又完整。說話溫和，態度親切，眾人都樂於親近他，接受他的教導，使他們明白徹悟本性。他不誇誇其談，解除人們的迷惑，身處世間，卻好像沒有什麼作為。遠近的人都仰慕他，各種福報接踵而至。而他對天童寺的貢獻最為顯著。長期居住在東林寺時，當地百姓爲了警醒眾人，爭相繪製他的畫像來祈福。所以他興建天童寺時，廬山一帶的百姓，捐獻財物來幫助的特別多。生於宋嘉定十四年辛巳，卒于至大元年戊申，享年八十八歲，僧臘七十一年。臨終前，告誡弟子，寫下韻語來告誡他們，說：『天為蓋兮地為函，吾奚為乎塔與庵。灰吾骨兮山河。言已矢兮勿镵。』過了兩天，沐浴后，端坐而逝。火化后，牙齒完好無損，被安葬在西巖的清風塢。
補續高僧傳卷第十二 卍新續藏第 77 冊 No. 1524 補 English version:
Ming Chuang (referring to a person like a bright banner). Standing tall like a solitary peak, not behind the ancients.
Biography of Jingri
Jingri, also known as Dongyan, was a layman from Duchang in Nankang, with the surname Liao. From a young age, he abstained from meat and only ate vegetables and fruits. At the age of fifteen, he requested his parents' permission to be tonsured at Xianglin Temple on Mount Lu. He was tall and had a remarkable appearance. He visited Yangshan and Shishuang seeking the Dharma, and then went to Zhejiang to visit Chan Master Chijue, but he did not attain enlightenment after two summers. So he ascended Jing Mountain and met Chan Master Wuzhun, who greatly approved of him. Later, he visited Chan Master Xiyan Hui at Tiantong Temple. Chan Master Hui was a great disciple of Chan Master Wuzhun, and his teachings completely followed the style of Chan Master Wuzhun, with sharp and subtle Zen exchanges, making it difficult to grasp, but once the wind and waves subsided, it would make people feel smooth and compliant. Thus, Chan Master Jingri secretly understood his meaning and eventually completely obeyed. Chan Master Hui had him manage the Sutra Repository. Later, Chan Master Wuwen Can of Kaixian Temple invited him to be the First Seat (an important position in the temple), and Chan Master Wuwen Can was also an outstanding talent in Zen. Therefore, Chan Master Jingri's reputation became even more prominent. During the Jingding period of the Song Dynasty, Wang Lixin, the commander of Jiangdong, carefully recognized him and recommended him to preside over Yuantong Temple. Later, he took over Donglin Temple. In the Ren Chen year of the Yuan Dynasty, he was transferred to Yuwang Temple. Soon after, he retired to Xuedou Mountain. In the Gengzi year of the Dade period, everyone discussed inviting him to preside over Tiantong Temple. Chan Master Jingri's conduct was rigorous, pure, and complete. His speech was gentle and his attitude was kind, and everyone was happy to be close to him, accepting his teachings, so that they could understand and realize their inherent nature. He did not boast, dispelled people's confusion, and lived in the world as if he had no purpose. People from far and near admired him, and all kinds of blessings followed one after another. And his contribution to Tiantong Temple was the most significant. When he lived in Donglin Temple for a long time, the local people competed to paint his portrait to pray for blessings in order to warn the public. Therefore, when he built Tiantong Temple, the people around Mount Lu donated money to help especially. He was born in the Xin Si year of the Jiading period of the Song Dynasty and died in the Wu Shen year of the Zhida period, at the age of eighty-eight, with seventy-one years as a monk. Before his death, he admonished his disciples and wrote rhythmic words to admonish them, saying: 'The sky is the lid and the earth is the container, why should I build a pagoda or a hermitage? Scatter my bones in the mountains and rivers. The words have been spoken, do not carve them.' Two days later, after bathing, he sat upright and passed away. After cremation, his teeth remained intact and were buried in Qingfengwu of Xiyan.
Supplementary Continued Biographies of Eminent Monks, Volume 12 卍 New Continued Collection, Volume 77, No. 1524, Supplement
【English Translation】 Ming Chuang. A solitary wind stands tall. Not behind the ancients.
Biography of Jingri
Jingri, also known as Dongyan. His family lived in Duchang, Nankang. His surname was Liao. From a young age, he abstained from meat. He sustained himself with vegetables and fruits. At fifteen, he sought permission from his parents. He shaved his head at Xianglin Temple on Mount Lu. He was tall and had a remarkable appearance. He visited Yangshan and Shishuang seeking the Way. Then he went to Zhejiang. He called on Chijue. He did not attain enlightenment after two summers. He ascended Jing Mountain. He saw Wuzhun. Wuzhun greatly approved of him. Later, he visited Xiyan Hui at Tiantong. Hui was a great disciple of Wuzhun. His instructions were entirely based on Wuzhun. His responses were sharp and quick, impossible to predict. When the wind stopped and the water calmed, he was completely compliant. He secretly understood his meaning. He finally obeyed him. He was made to guard the scripture room. Later, Wuwen Can of Kaixian invited him to be the first seat. Can was also an outstanding Zen talent. From this, his reputation grew. During the Jingding period of the Song Dynasty, Wang Lixin, the commander of Jiangdong, carefully approved of him. He recommended him to preside over Yuantong. He then led Donglin. In the Ren Chen year of the Yuan Dynasty, he was transferred to Yuwang. Before long, he retired to Xuedou. In the Gengzi year of the Dade period, it was unanimously agreed that he should preside over Tiantong. His conduct was strict and pure. His words were gentle and his tone was harmonious. The people were able to get close to him. He accepted his disciples, enabling them to understand their nature thoroughly. He did not boast in words. He resolved their confusion. He lived in the world as if he had nothing to do. People from far and near admired him. Blessings came one after another. His contribution to Tiantong was the most significant. He lived in Donglin for a long time. The local people competed to paint his portrait to pray for blessings. Therefore, when he built Tiantong, the people of Mount Lu donated money to help in large numbers. He was born in the Xin Si year of the Jiading period of the Song Dynasty. He died in the Wu Shen year of the Zhida period. He was eighty-eight years old. He had seventy-one years as a monk. As he was about to pass away, he warned his disciples. He wrote a rhyming verse to show them, saying: 'The sky is the lid and the earth is the container. Why should I build a pagoda or a hermitage? Scatter my bones in the mountains and rivers. The words have been spoken, do not carve them.' Two days later, he bathed and sat upright and passed away. After cremation, his teeth remained intact. He was buried in Qingfengwu of Xiyan.
Supplementary Continued Biographies of Eminent Monks, Volume 12 卍 New Continued Collection, Volume 77, No. 1524, Supplement
續高僧傳
補續高僧傳卷第十三
明吳郡華山寺沙門 明河 撰
習禪篇
元 至美傳
至美。石湖。其號也。金陵畢氏子。生而穎粹。無經世意。出家崇目院。宋咸淳間。得度登戒品。脫略世故。銳志參訪。如玉澗瑩。云峰高。月坡明。為海內大宗匠。皆預其席稱上首。日與飽參多士。講磨奮厲于天風寒籟間。期厭初心乃已。最後見無文傳公于凈慈。傳公力行古道。典刑具存。龍象交馳。叢林蔚若。師傾心事之。盡揭源底。至元丁亥。都總統。移文起師。主吳之雙塔。瓣香為無文供。報所自也。未幾。遷嘉禾之三塔寺。時三塔久廢。師訓之暇。篤以興廢補敝。植僵起仆為懷。鼎建養蒙堂。以處方來名勝。土木繁興。中外輪奐。寺產素痹。增置腴田五百餘畝。以裕齋缽。立長生庫取月息。為眾朔望祝聖焚修。資印贖大藏經文。雕補千佛聖像。寺之闕文。至師大備焉。築室東偏。扁曰幻修。計若將終焉者。既被旨。住平江之靈巖。又遷鄱陽之永福。四明之育王。至順辛未。復以杭之凈慈起。所至孳孳以弘道。建立為己任。弗少懈。一日召徒。訓後事。囑幻修。更為四禪名實稱者處之。默坐至夜午。泊然而逝。壽七十有四。議者謂。師操履嚴簡。出處端詳。原始要終。而無間然。誠
【現代漢語翻譯】 現代漢語譯本 補續高僧傳卷第十三
明吳郡華山寺沙門 明河 撰
習禪篇
元 至美傳
至美，石湖（法號），金陵畢氏之子。天資聰穎，卻無意于仕途。後於崇目院出家，宋咸淳年間受戒。他淡泊名利，立志參訪名師，如玉澗瑩、云峰高、月坡明等海內著名宗匠處，皆位列上首。每日與眾多飽學之士，在天風寒籟中切磋琢磨，矢志不渝。最後于凈慈寺拜見無文傳公。傳公身體力行古道，遺風尚存，門下龍象輩出，叢林興盛。至美傾心侍奉，盡得其精髓。至元丁亥年，都總統行文，請至美主持吳地雙塔寺。他以香火供奉無文，以報師恩。不久，又遷至嘉禾三塔寺。當時三塔寺荒廢已久，至美在教導僧眾之餘，以振興寺廟、修補破敗為己任，扶正傾倒之物。他新建養蒙堂，以接待四方來客；大興土木，內外煥然一新。寺產原本匱乏，他增置良田五百餘畝，以充裕僧眾齋飯。設立長生庫，以月息收入，為大眾在朔望之日祝聖焚修，資助印製、贖回大藏經文，雕補千佛聖像。寺廟的各項設施，經至美之手，得以完備。他在寺院東側建造房屋，命名為幻修，似乎打算在此終老。後來奉旨，先後住持平江靈巖寺、鄱陽永福寺、四明育王寺。至順辛未年，又被請回杭州凈慈寺。每到一處，都勤勉弘揚佛法，以建寺安僧為己任，從不懈怠。一日，召集弟子，囑咐後事，將幻修之位，傳給名副其實的四禪僧人。他默坐至深夜，安然圓寂，享年七十四歲。人們評價說，至美禪師操守嚴謹，出處合宜，始終如一，無可挑剔，實在是一位德行高尚的僧人。
【English Translation】 English version Supplement to Biographies of Eminent Monks, Volume 13
Compiled by Minghe, a Shramana of Huashan Temple in Wujun, Ming Dynasty
Chapter on Practicing Chan
Biography of Zhimei of the Yuan Dynasty
Zhimei, also known as Shihu (Dharma name), was a son of the Bi family of Jinling. He was born intelligent but had no interest in worldly affairs. He became a monk at Chongmu Temple and was ordained during the Xianchun period of the Song Dynasty. He detached himself from worldly matters and was determined to visit and learn from renowned teachers, such as Yujian Ying, Yunfeng Gao, and Yuepo Ming, all of whom were great masters of the time, and he was always among their leading disciples. Every day, he and many learned monks discussed and encouraged each other amidst the sounds of nature, determined to fulfill their initial aspirations. Finally, he met Master Wuwen Chuan at Jingci Temple. Master Chuan practiced the ancient ways diligently, and his exemplary conduct remained. Talented monks emerged one after another, and the monastic community flourished. Zhimei devoted himself to serving him and fully grasped his essence. In the Dinghai year of the Zhiyuan era, the Chief Military Commander issued a document requesting Zhimei to preside over the Double Pagoda Temple in Wu. He offered incense to Wuwen to repay his teacher's kindness. Soon after, he moved to the Three Pagoda Temple in Jiahe. At that time, the Three Pagoda Temple had been abandoned for a long time. In addition to teaching the monks, Zhimei was committed to revitalizing the temple, repairing its dilapidated state, and restoring what had fallen. He built the Yangmeng Hall to accommodate visitors from all directions; construction flourished, and the interior and exterior were completely renovated. The temple's property was originally meager, but he added more than 500 mu of fertile land to provide for the monks' meals. He established a Longevity Treasury, using the monthly interest to fund the monks' prayers and rituals on the new and full moon days, to support the printing and redemption of the Great Treasury of Scriptures, and to repair the statues of the Thousand Buddhas. The temple's facilities, which were lacking, were greatly improved by Zhimei. He built a house on the east side of the temple, naming it 'Illusion Cultivation,' seemingly intending to spend his remaining years there. Later, he was ordered to reside at Lingyan Temple in Pingjiang, Yongfu Temple in Poyang, and Yuwang Temple in Siming. In the Xinwei year of the Zhishun era, he was invited back to Jingci Temple in Hangzhou. Wherever he went, he diligently promoted the Dharma, taking the establishment of temples and the accommodation of monks as his responsibility, never slacking. One day, he summoned his disciples, entrusted them with his affairs, and passed the position of 'Illusion Cultivation' to a monk who truly deserved the name of a practitioner of the Four Dhyanas. He sat in silence until midnight and passed away peacefully at the age of seventy-four. People commented that Master Zhimei's conduct was strict and simple, his actions were appropriate, and he was consistent from beginning to end, making him a truly virtuous monk.
實錄也。
祖銘傳
祖銘。字古鼎。奉化應氏子。幼穎悟。不近葷食。稍長學通百氏書。而尤嗜佛典。年十八厭處塵俗。從金峨錫公。學出世法。二十五得度受具戒。出遊諸方。首依竺西坦公。掌記室。復走閩浙。多所參訪。莫有契者。時元叟在靈隱。師往謁焉。一語之下。遂坦然無疑滯。久之。臻其閫奧。一時德譽藹著。所與交遊。皆雅望之士。去留為叢林重輕。而師愈謙抑自持。有以輿從為相迎者。悉謝絕之。唯杖履而已。順帝元統元年。師五十有四。始自徑山出。住昌國之隆教。學者不憚步險。爭愿趨往座下。后八年。遷普陀。浙東都元帥完者都公。威震海上。而於師至禮甚恭。日本商航。數奉國命。盛赍金幣來聘。師每避去。未幾。遷中天竺。至正七年。還主徑山。師在中竺時。有童子仇姓者。從師荷包笠。夜宿蘇之承天寺。見空中有一寶鼎。左右翼衛皆天神。若有所告曰。天帝以此鼎。還賜徑山。詰旦以事質。其僧曰。此必古鼎師。還遷徑山也。因與之俱來。為求給役。俄而徑山命下。聞者異之。朝廷以師法席之盛。錫號慧性文敏宏學普濟禪師。十一年。穎豪亂作。師治妙明庵于放生池上。曰。吾將老於是。十七年。杭再受兵。師退而庵居。又數月。苗獠焚掠徑山。丞相達識帖木邇。延師入云
【現代漢語翻譯】 現代漢語譯本
這是真實的記錄。
祖銘傳
祖銘，字古鼎，是奉化應氏的後代。他從小就聰明穎悟，不吃葷腥食物。長大后，廣泛學習各種書籍，尤其喜愛佛經。十八歲時，厭倦了世俗生活，跟隨金峨錫公學習出世之法。二十五歲時，受戒成為正式僧人，開始四處遊歷參學。他首先依止竺西坦公，擔任書記。之後又前往福建、浙江等地，參訪了許多高僧，但都沒有真正契合的。當時元叟禪師在靈隱寺，祖銘前去拜訪，一句話之下，心中所有的疑惑都消除了。時間久了，他深入領會了元叟禪師的精髓。一時之間，他的德行和聲譽廣為人知，交往的都是有聲望的人士。他的去留對叢林來說至關重要，但他更加謙虛謹慎。有人用車輛和隨從迎接他，都被他謝絕了，只帶著枴杖和草鞋。順帝元統元年，祖銘五十四歲，從徑山出發，前往昌國的隆教寺主持。學僧們不畏懼道路的艱險，爭先恐後地來到他的座下。八年後，他遷往普陀山。浙東都元帥完者都公，威震海疆，但對祖銘非常恭敬。日本的商船多次奉國命，帶著大量的金銀財寶前來聘請，祖銘每次都避而不見。不久之後，他遷往中天竺寺。至正七年，他回到徑山寺主持。祖銘在中天竺寺時，有個姓仇的童子，跟隨他拿著荷包和斗笠，晚上住在蘇州的承天寺。他看到空中有一個寶鼎，左右有天神護衛，好像在宣告說：『天帝將這個寶鼎，還賜給徑山寺。』第二天早上，他把這件事告訴了寺里的僧人，僧人說：『這一定是古鼎禪師要回到徑山寺了。』於是，他跟著祖銘一起來到徑山寺，請求為他提供差事。不久，逕山寺的任命就下來了，聽到的人都覺得很奇異。朝廷因為祖銘的法席興盛，賜予他『慧性文敏宏學普濟禪師』的稱號。至正十一年，盜賊作亂，祖銘在放生池上修建了妙明庵，說：『我將在這裡安度晚年。』至正十七年，杭州再次遭受戰火，祖銘退居庵中。又過了幾個月，苗族和獠族焚燒搶掠徑山寺，丞相達識帖木邇邀請祖銘進入云 English version
Veritable Records.
Biography of Zuming
Zuming, styled Guding, was a descendant of the Ying family of Fenghua. From a young age, he was intelligent and insightful, abstaining from meat and strong-smelling vegetables. As he grew older, he studied extensively, particularly delighting in Buddhist scriptures. At the age of eighteen, weary of worldly life, he followed the monk Xi of Jin'e Mountain to learn the Dharma of transcending the world. At twenty-five, he received full ordination and began traveling to various places for study. He first relied on Tan Gong of Zhuxi, serving as his secretary. Later, he traveled to Fujian and Zhejiang, visiting many eminent monks, but none truly resonated with him. At that time, Zen Master Yuansou was at Lingyin Temple. Zuming went to visit him, and with a single word, all his doubts were dispelled. Over time, he deeply understood the essence of Zen Master Yuansou. His virtue and reputation became widely known, and he associated with people of high standing. His presence or absence was of great importance to the monastic community, but he remained humble and self-restrained. When people offered to greet him with carriages and attendants, he declined them all, only carrying his staff and sandals. In the first year of the Yuantong era of Emperor Shun (1333), at the age of fifty-four, Zuming left Jingshan Temple to preside over Longjiao Temple in Changguo. Scholars, undeterred by the perilous roads, eagerly flocked to his seat. Eight years later, he moved to Mount Putuo. Wan Zhedu, the Grand Marshal of Zhejiang Province, who commanded great authority over the seas, treated Zuming with utmost respect. Japanese merchant ships, frequently sent by their government, brought lavish gifts of gold and silk to invite him, but Zuming always avoided them. Shortly thereafter, he moved to Zhong Tianzhu Temple (Central India Temple). In the seventh year of the Zhizheng era (1347), he returned to preside over Jingshan Temple. While Zuming was at Zhong Tianzhu Temple, a young boy named Qiu, who carried his bag and bamboo hat, stayed overnight at Chengtian Temple in Suzhou. He saw a precious cauldron in the sky, guarded by celestial beings on either side, as if announcing: 'The Heavenly Emperor is returning this cauldron to Jingshan Temple.' The next morning, he told the monks of the temple about this. The monks said, 'This must be because Zen Master Guding is returning to Jingshan Temple.' So, he followed Zuming to Jingshan Temple, requesting to be employed there. Soon after, the appointment for Jingshan Temple was issued, and those who heard of it found it extraordinary. The court, recognizing the flourishing of Zuming's Dharma seat, bestowed upon him the title 'Zen Master Huixing Wenmin Hongxue Puji (Wise Nature, Cultured, Keen, Expansive Learning, Universal Salvation)'. In the eleventh year of the Zhizheng era (1351), bandits rose in rebellion. Zuming built Miaoming Hermitage (Subtle Illumination Hermitage) above the Release Pond, saying, 'I will spend my remaining years here.' In the seventeenth year of the Zhizheng era (1357), Hangzhou was again subjected to warfare. Zuming retreated to the hermitage. A few months later, the Miao and Liao tribes burned and plundered Jingshan Temple. Chancellor Dash帖木邇 invited Zuming into the clouds.
【English Translation】 Veritable Records.
Biography of Zuming
Zuming, styled Guding, was a descendant of the Ying family of Fenghua. From a young age, he was intelligent and insightful, abstaining from meat and strong-smelling vegetables. As he grew older, he studied extensively, particularly delighting in Buddhist scriptures. At the age of eighteen, weary of worldly life, he followed the monk Xi of Jin'e Mountain to learn the Dharma of transcending the world. At twenty-five, he received full ordination and began traveling to various places for study. He first relied on Tan Gong of Zhuxi, serving as his secretary. Later, he traveled to Fujian and Zhejiang, visiting many eminent monks, but none truly resonated with him. At that time, Zen Master Yuansou was at Lingyin Temple. Zuming went to visit him, and with a single word, all his doubts were dispelled. Over time, he deeply understood the essence of Zen Master Yuansou. His virtue and reputation became widely known, and he associated with people of high standing. His presence or absence was of great importance to the monastic community, but he remained humble and self-restrained. When people offered to greet him with carriages and attendants, he declined them all, only carrying his staff and sandals. In the first year of the Yuantong era of Emperor Shun (1333), at the age of fifty-four, Zuming left Jingshan Temple to preside over Longjiao Temple in Changguo. Scholars, undeterred by the perilous roads, eagerly flocked to his seat. Eight years later, he moved to Mount Putuo. Wan Zhedu, the Grand Marshal of Zhejiang Province, who commanded great authority over the seas, treated Zuming with utmost respect. Japanese merchant ships, frequently sent by their government, brought lavish gifts of gold and silk to invite him, but Zuming always avoided them. Shortly thereafter, he moved to Zhong Tianzhu Temple (Central India Temple). In the seventh year of the Zhizheng era (1347), he returned to preside over Jingshan Temple. While Zuming was at Zhong Tianzhu Temple, a young boy named Qiu, who carried his bag and bamboo hat, stayed overnight at Chengtian Temple in Suzhou. He saw a precious cauldron in the sky, guarded by celestial beings on either side, as if announcing: 'The Heavenly Emperor is returning this cauldron to Jingshan Temple.' The next morning, he told the monks of the temple about this. The monks said, 'This must be because Zen Master Guding is returning to Jingshan Temple.' So, he followed Zuming to Jingshan Temple, requesting to be employed there. Soon after, the appointment for Jingshan Temple was issued, and those who heard of it found it extraordinary. The court, recognizing the flourishing of Zuming's Dharma seat, bestowed upon him the title 'Zen Master Huixing Wenmin Hongxue Puji (Wise Nature, Cultured, Keen, Expansive Learning, Universal Salvation)'. In the eleventh year of the Zhizheng era (1351), bandits rose in rebellion. Zuming built Miaoming Hermitage (Subtle Illumination Hermitage) above the Release Pond, saying, 'I will spend my remaining years here.' In the seventeenth year of the Zhizheng era (1357), Hangzhou was again subjected to warfare. Zuming retreated to the hermitage. A few months later, the Miao and Liao tribes burned and plundered Jingshan Temple. Chancellor Dash帖木邇 invited Zuming into the clouds.
居庵。暇則詣師問道。請禮彌篤。一日請看經次。師惟默坐。公問。長老何不看經。師云。尋行數墨為看經耶。公無語。師翻經云。老僧看經。看經去也。公以手覆經云。請與說破。師云。伊尹周公阿誰做。公遂領悟。已而示微疾。更衣危坐。致書丞相。囑以外護佛法之意。俄而指語其徒曰。觀世音金臺至矣。吾平生兼修之功。有驗也。乃大書偈曰。生死純真。太虛純滿。七十九年。搖籃繩斷。書已擲筆而逝。留七日。顏貌如生。行院概郡府官僚。設俎奠于道。茶毗。舌根數珠不壞。得五色光舍利無算。建塔于徑山及隆教普陀青山。有四會語錄。暨外集若干卷。傳於世。師意度直率。不為緣飾。居處物用。清苦淡泊。晨興盥颒以至浣濯。未嘗役童僕。自幼至耆年。未嘗少休。修凈業禮觀音像。日必千拜。而於大法。洞徹玄微。開示直截。踔厲縱橫。應變無窮。雖門庭峻拔。若不可少殺。隨其夙器。慈悲誘掖成就為多。至於文學。乃師之世業。里中袁文清公桷。金華胡公長孺。黃公溍。蜀郡虞文靖公集。長沙歐陽公玄。咸稱慕之。見諸文字者。舉可徴已。
無見睹傳(光菩薩附)
先睹。字無見。姓葉氏。世為天臺仙居顯族。生於宋咸淳間。資性秀穎。幼絕腥醲。嗜讀書。過目成誦。父母素期以儒業成家。
【現代漢語翻譯】 現代漢語譯本： 居庵（法號）。空閑時就去拜訪老師請教佛法，禮節非常恭敬。一天，他請求看經書的內容，但老師只是默默地坐著。居庵問道：『長老為何不看經書？』老師說：『尋章摘句地閱讀經文就叫做看經嗎？』居庵無言以對。老師翻開經書說：『老僧看經，是看經的真諦啊。』居庵用手蓋住經書說：『請您為我解說其中的道理。』老師說：『伊尹和周公是誰做的呢？』居庵於是領悟。不久之後，老師略感不適，更換衣物端坐，寫信給丞相，囑託他護持佛法的心意。隨即指著對他的弟子們說：『觀世音菩薩的金蓮臺已經到了。我平生兼修的功德，有了驗證啊。』於是寫下偈語說：『生死純真，太虛純滿，七十九年，搖籃繩斷。』寫完后擲筆而逝。停靈七日，容貌如生。行院和郡府的官僚們，在道路上設定祭品祭奠。火化后，舌根和念珠沒有損壞，得到五色光舍利無數。在徑山以及隆教寺、普陀山、青山等地建塔供奉。有《四會語錄》以及外集若干卷流傳於世。老師的意向坦率直接，不加修飾。居住的地方和使用的物品，清貧淡泊。早晨起床洗漱甚至洗衣服，都不曾役使童僕。從年幼到年老，不曾稍作休息。修習凈土法門，禮拜觀音菩薩像，每天必定千拜。而且對於大法，洞徹玄妙精微，開示直截了當，氣勢豪邁縱橫，應變無窮。雖然門庭高峻，好像不可輕易接近，但能隨著每個人的根器，慈悲地引導成就他們。至於文學，乃是老師世代相傳的家業。里中的袁文清公（袁桷），金華的胡公長孺（胡長孺），黃公溍，蜀郡的虞文靖公（虞集），長沙的歐陽公玄（歐陽玄），都稱讚仰慕他。見於各種文字記載的，都可以考證。
《無見睹傳》（光菩薩附）：
先睹，字無見（法號），姓葉氏，世代是天臺仙居的顯赫家族。生於宋朝咸淳年間，天資聰慧，從小就不吃葷腥濃厚的食物，喜歡讀書，過目不忘。父母原本期望他通過儒學成就家業。
【English Translation】 English version: Ju An (Dharma name). In his spare time, he would visit the master to inquire about the Dharma, showing utmost respect. One day, he requested to read the scriptures, but the master simply sat in silence. Ju An asked, 'Venerable Elder, why don't you read the scriptures?' The master replied, 'Is reading the scriptures merely tracing the lines and counting the words?' Ju An was speechless. The master opened the scriptures and said, 'This old monk reads the scriptures, it is to see the true meaning of the scriptures.' Ju An covered the scriptures with his hand and said, 'Please explain the meaning to me.' The master said, 'Who made Yi Yin and the Duke of Zhou?' Ju An then understood. Soon after, the master felt slightly unwell, changed his clothes, and sat upright. He wrote a letter to the Prime Minister, entrusting him with the intention to protect the Buddha Dharma. Immediately, he pointed to his disciples and said, 'The golden lotus platform of Avalokiteshvara Bodhisattva has arrived. My lifelong merits of combined practice have been verified.' Then he wrote a verse saying, 'Birth and death are purely true, the great void is purely full, seventy-nine years, the cradle rope is broken.' After writing, he threw the pen and passed away. His body was kept for seven days, and his appearance remained lifelike. The officials of the Xingyuan and the prefectural government set up offerings on the road to pay their respects. After cremation, his tongue root and prayer beads remained intact, and countless five-colored light relics were obtained. Pagodas were built at Jingshan, Longjiao Temple, Mount Putuo, and Mount Qingshan to enshrine them. There are 'Si Hui Sayings' and several volumes of external collections that have been passed down to the world. The master's intentions were frank and direct, without embellishment. His residence and belongings were simple and frugal. From waking up in the morning to washing and even doing laundry, he never employed servants. From childhood to old age, he never rested. He practiced the Pure Land Dharma, worshiped the image of Avalokiteshvara Bodhisattva, and prostrated himself a thousand times every day. Moreover, he thoroughly understood the profound and subtle aspects of the Great Dharma, and his teachings were straightforward, bold, and infinitely adaptable. Although his demeanor was stern and unapproachable, he compassionately guided and helped many people according to their individual capacities. As for literature, it was the master's family tradition passed down through generations. Yuan Wenqing (Yuan Jue) of the village, Hu Changru (Hu Changru) of Jinhua, Huang Jin, Yu Wenjing (Yu Ji) of Shujun, and Ouyang Xuan of Changsha all praised and admired him. What is seen in various written records can be verified.
'Biography of Wu Jian Du' (Attached by Guang Bodhisattva):
Xian Du, styled Wu Jian (Dharma name), surname Ye, was from a prominent family in Tiantai Xianju for generations. He was born during the Xianchun period of the Song Dynasty. He was intelligent and talented, and from a young age, he abstained from meat and strong flavors. He loved to read and could memorize everything he read. His parents originally expected him to establish a family through Confucianism.
會沙門東洲善公者。過而識之。曰。此法器。宜無滯鄉里。父母諾之。從古田垕和尚剃染。即事遍參。見藏室珍公于天封。方山寶公于瑞巖西庵。而往來二公間。雖有所契。未臻其極。遂築室華頂峰。精苦自勵。一日作務次。渙然發省。平生凝滯。當下冰釋。乃走西庵呈所解。山以偈印之。辭還華頂。山不能留也。華頂高寒幽僻。人莫能久處。惟師一坐四十年。足未嘗輒越戶限。于方丈中。構娑羅軒。開導學者。夢堂噩公序曰。至元大德間。無見睹禪師。以方山寶公之道唱東南。於是天下英俊之儔。高潔之侶。雄豪魁杰之倫。聞其風而神馳。覯其跡而心服。莫不幞肩[尸@憍]足。忍飢渴。冒寒暑。形駢影屬。以趨座下。禪師。則呴之喻之。又從而呵怒之。憑之凌之。又從而撫矜之。飛而上。吾矰繳之。走而下。吾網罟之。吾惟其得而已。于弋椓之勤奚恤。金之鍛也器成。木之斫也材就。宜其棄榮華而甘淡泊。黜聰明而返醇樸。靡然而就。弟子之列。莫之牴牾也。以元元統甲戌五月望日。遺書謝道侶。說偈跏趺而逝。阇維。白乳如注。舍利凝積成五彩。瘞于寺之西偏。錫號真覺。塔曰寂光。門人輩。集其法語偈頓等成一卷。金華黃溍為序。刻而行之。師操行卓絕。邈在霄漢。下視塵凡。故及門。皆切實生死之士。
【現代漢語翻譯】 現代漢語譯本： 有位名叫善公的沙門，來自東洲，路過時認出了他，說：『這是個可造就的法器，不應該滯留在鄉里。』他的父母同意了。於是他跟隨古田垕和尚剃度出家，隨即四處參學。在天封拜見了藏室珍公，在瑞巖西庵拜見了方山寶公，並在兩位禪師之間往來。雖然有所領悟，但尚未達到極致。於是他在華頂峰築室，精進刻苦地自我勉勵。一天，在勞作時，忽然開悟，平生凝滯之處，當下如冰消融。於是他前往西庵，向方山寶公呈上自己的見解。寶公以偈語印證了他的開悟。他告辭返回華頂，寶公沒有挽留。華頂高寒幽僻，一般人難以久居。只有善公禪師一坐四十年，足跡從未越出房門。他在方丈中，建造娑羅軒，開導前來求學的僧人。夢堂噩公為他作序說：『元朝至元、大德年間，無見睹禪師以方山寶公的禪道弘揚于東南地區。於是天下英俊之士、高潔之侶、雄豪魁杰之輩，聽聞他的風聲而心馳神往，見到他的足跡而心悅誠服，無不肩負行囊，[尸@憍]著腳，忍受飢渴，冒著寒暑，身影相連，前往座下。禪師則或勸慰開導，或比喻說明，又或者呵斥怒罵，憑藉權勢凌辱他們，又或者撫慰憐憫他們。像鳥兒一樣飛上天，我就用箭射它；像野獸一樣跑下地，我就用網捕它。我只求得到他們而已，又何必在乎射獵的辛勞呢？金子經過錘鍊才能成為器物，木頭經過砍削才能成為棟樑。所以他們才能拋棄榮華富貴而甘於淡泊，捨棄聰明才智而回歸淳樸，順從地加入弟子的行列，沒有人敢於牴觸違抗。』善公禪師于元統甲戌五月十五日，留下遺書向道友告別，說完偈語后結跏趺坐而逝。火化后，白色的乳汁如泉涌般流出，舍利凝結成五彩的顏色，埋葬在寺廟的西邊。朝廷賜予他『真覺』的謚號，塔名為『寂光』。他的門人們，將他的法語、偈頌等編輯成一卷，金華黃溍為之作序，並刊刻發行。禪師的操行卓絕，高邈得像在雲霄之上，俯視塵世凡俗。所以他的弟子們，都是切實爲了生死大事而修行的人士。
【English Translation】 English version: There was a Shramana (Buddhist monk) named Shangong (善公), from Dongzhou (東洲), who recognized him in passing and said, 'This is a vessel of Dharma (法器, a person capable of understanding and practicing Buddhism), he should not remain in his hometown.' His parents agreed. Thereupon, he followed the monk Gutian Hou (古田垕) to be tonsured and ordained, and immediately traveled to study widely. He met Zangshi Zhen Gong (藏室珍公) at Tianfeng (天封), and Fangshan Bao Gong (方山寶公) at the West Hermitage of Ruiyan (瑞巖西庵), and traveled between the two masters. Although he had some insights, he had not reached the ultimate. Therefore, he built a hermitage on the summit of Mount Huading (華頂峰), and diligently encouraged himself. One day, while working, he suddenly awakened, and the stagnation of his life dissolved like ice. He then went to the West Hermitage to present his understanding to Bao Gong. Bao Gong confirmed his enlightenment with a verse. He bid farewell to return to Huading, and Bao Gong did not try to keep him. Huading is high, cold, secluded, and few can stay there for long. Only the master sat there for forty years, his feet never crossing the threshold. In his abbot's room, he built the Sala Pavilion (娑羅軒), guiding students. Mengtang E Gong (夢堂噩公) wrote in his preface: 'During the Zhiyuan (至元) and Dade (大德) periods of the Yuan Dynasty, Chan Master Wujiand Du (無見睹) propagated the Way of Fangshan Bao Gong (方山寶公) in the Southeast. Thereupon, the heroes and talents of the world, the noble companions, the brave and outstanding, heard of his reputation and yearned for him, saw his traces and were convinced in their hearts, all shouldering their bags, [尸@憍]ing their feet, enduring hunger and thirst, braving the cold and heat, their shadows connected, to go to his seat. The Chan Master then exhorted and explained to them, or used metaphors to illustrate, and then scolded and rebuked them, relying on his power to humiliate them, and then comforted and pitied them. If they flew up like birds, I would shoot them with arrows; if they ran down like beasts, I would catch them with nets. I only seek to obtain them, why should I care about the labor of hunting? Gold must be forged to become a vessel, wood must be hewn to become timber. Therefore, they can abandon glory and wealth and be content with simplicity, reject cleverness and return to purity, obediently join the ranks of disciples, and no one dares to resist.' On the fifteenth day of the fifth month of the Jiaxu year of Yuantong (元統甲戌), the Chan master left a letter to bid farewell to his fellow practitioners, recited a verse, and passed away in the lotus position. After cremation, white milk flowed out like a spring, and the relics (舍利, śarīra) solidified into five colors, and were buried on the west side of the temple. The court bestowed upon him the posthumous title 'True Enlightenment' (真覺, Zhenjue), and the pagoda was named 'Silent Light' (寂光, Jiguang). His disciples compiled his Dharma talks, verses, and so on into a volume, and Huang Jin (黃溍) of Jinhua (金華) wrote a preface for it, and it was printed and distributed. The master's conduct was outstanding, high in the heavens, looking down on the dust of the world. Therefore, his disciples were all people who earnestly practiced for the great matter of life and death.
正傳之外。有曰光菩薩者。亦奇人。有回石頭之風。遍謁尊宿。于師言下了徹。伴影華頂。不復他之。年七十三。無疾而逝。本匠工。以雕塑至光。人稱光菩薩云。
天目斷崖禪師
了義。德清人。俗姓楊。母張氏。宋景定癸亥舉師。六歲始能言。從其母誦法華經。人世事懵無所知。姿貌凝然。志若有所待。年十七。有僧遇之。舉高峰上堂語。師矍然起立。謂僧曰。能引我往見之乎。母具裝遣之。行見高峰于天目獅子巖之死關。以童子給侍左右。乃令提萬法歸一一歸何處。因名之曰從一。他日室中。舉牛過窗欞話。師擬開口。峰隨痛棒之。不覺墮于崖下。同學明通。捫蘿接磴以救之。則已出半山無所苦也。謂通曰。我機緣不在此。往江西見欽公去也。通曰汝負老漢棒矣。即與還山之西禪庵。自誓曰。我七日不證則決去。端直堅壁。忘廢寢食。夜則攀樹。露立達旦。未及所期。豁然大悟。馳至死關。呼曰。老和尚。今日謾我不得。呈頌曰。大地山河一片雪。太陽一出便無蹤。自此不疑諸佛祖。更無南北與西東。明日峰上堂云。我漫天網子。打鳳羅龍。不曾遇得一蝦蟹。今日有蟭螟蟲撞入。三十年後。向孤峰絕頂。揚聲大叫去在。自此呵勵同學。言不少遜。乃曰。盡大地有一人發真歸源。我皆知之。峰嘆
【現代漢語翻譯】 現代漢語譯本： 正傳之外，有位名叫光菩薩（Guang Pusa，指以雕塑而聞名的菩薩）的人，也是一位奇人。他有迴轉石頭的氣概，遍訪各地德高望重的僧人。在某位禪師的教誨下徹底領悟佛法，常伴隨身影在華頂山修行，不再去其他地方。七十三歲時無疾而終。他原本是工匠，因雕塑佛像而達到開悟，人們尊稱他為光菩薩。
天目斷崖禪師（Tianmu Duanya Chanshi，天目山的斷崖禪師）： 了義（Liao Yi，禪師的法號），德清（Deqing，地名）人，俗姓楊，母親姓張。宋景定癸亥年（1263年）出生。六歲才會說話，跟隨母親誦讀《法華經》。對世俗之事懵懂無知，姿態沉靜，心有所待。十七歲時，有僧人遇到他，提到了高峰（Gaofeng，禪師的法號）禪師上堂說法的內容。了義禪師突然站起來，對僧人說：『你能帶我去見他嗎？』母親準備好行裝送他前往。他前往天目山獅子巖的高峰禪師閉關之處，以童子的身份侍奉左右。高峰禪師便讓他參『萬法歸一一歸何處』的話頭，因此給他取名為從一（Cong Yi，跟隨『一』）。 有一天在室內，高峰禪師舉『牛過窗欞』的話頭。了義禪師剛要開口，高峰禪師就狠狠地打了他一棒。他不覺跌落到懸崖下。同學明通（Mingtong，人名）攀著藤蘿，踩著石磴去救他，發現他已經到了半山腰，沒有什麼痛苦。他對明通說：『我的機緣不在這裡，我要去江西見欽公（Qin Gong，人名）了。』明通說：『你辜負了老和尚的一棒了。』於是和他一起回到山上的西禪庵。了義禪師發誓說：『我七日之內不證悟，就決定離開。』他端正身姿，堅守墻壁，忘記了睡覺吃飯，晚上就攀著樹，在露天站立到天亮。還沒到七日期限，就豁然大悟。他跑到高峰禪師閉關的地方，喊道：『老和尚，今天你騙不了我了！』並呈上頌偈說：『大地山河一片雪，太陽一出便無蹤。自此不疑諸佛祖，更無南北與西東。』 第二天，高峰禪師上堂說法時說：『我漫天撒網，想要捕捉鳳凰和龍，卻不曾遇到一隻蝦蟹。今天有一隻小蟲撞了進來，三十年後，要向孤峰絕頂，大聲叫喊去。』從此，高峰禪師嚴厲地訓誡同學，言語毫不遜色。於是說：『整個大地，只要有一個人真正地迴歸本源，我都知道。』高峰禪師嘆息。
【English Translation】 English version: Beyond the main biographies, there was a person named Guang Pusa (Guang Pusa, meaning the Bodhisattva famous for sculpture), who was also a remarkable individual. He possessed the spirit to turn stones and visited venerable monks everywhere. Under the guidance of a certain Chan master, he thoroughly understood the Dharma, often accompanying his shadow in Huading Mountain, never going elsewhere. He passed away at the age of seventy-three without illness. He was originally a craftsman, attaining enlightenment through sculpting Buddha statues, and people respectfully called him Guang Pusa.
Chan Master Duanya of Tianmu Mountain (Tianmu Duanya Chanshi, Chan Master Duanya of Tianmu Mountain): Liao Yi (Liao Yi, the Chan master's Dharma name), a native of Deqing (Deqing, a place name), his secular surname was Yang, and his mother's surname was Zhang. He was born in the year Guihai of the Jingding era of the Song Dynasty (1263). He began to speak at the age of six, following his mother in reciting the Lotus Sutra. He was ignorant of worldly affairs, his demeanor was serene, and his heart seemed to be waiting for something. At the age of seventeen, a monk encountered him and mentioned the Dharma talk given by Chan Master Gaofeng (Gaofeng, the Chan master's Dharma name) in the hall. Chan Master Liao Yi suddenly stood up and said to the monk, 'Can you take me to see him?' His mother prepared his luggage and sent him off. He went to the secluded retreat of Chan Master Gaofeng at Lion Rock in Tianmu Mountain, serving him as a young attendant. Chan Master Gaofeng then asked him to contemplate the question 'All dharmas return to one, where does the one return to?' Therefore, he was named Cong Yi (Cong Yi, following 'one'). One day in the room, Chan Master Gaofeng raised the topic of 'a cow passing through a window'. As Chan Master Liao Yi was about to speak, Chan Master Gaofeng struck him hard with a stick. He unknowingly fell off the cliff. His fellow student Mingtong (Mingtong, a person's name) climbed down using vines and stepping stones to rescue him, and found that he was already halfway down the mountain and not suffering much. He said to Mingtong, 'My opportunity is not here, I will go to Jiangxi to see Qin Gong (Qin Gong, a person's name).' Mingtong said, 'You have failed the old monk's stick.' So he returned with him to the Xichan Hermitage on the mountain. Chan Master Liao Yi vowed, 'If I do not attain enlightenment within seven days, I will decide to leave.' He straightened his posture, guarded the wall firmly, forgetting to sleep and eat, and at night he climbed trees, standing in the open air until dawn. Before the seven-day deadline, he suddenly attained enlightenment. He ran to the place where Chan Master Gaofeng was in seclusion and shouted, 'Old monk, you can't deceive me today!' And presented a verse saying, 'The earth and mountains are a sheet of snow, as soon as the sun comes out, it disappears without a trace. From now on, I will not doubt all the Buddhas and Patriarchs, there is no north, south, west, or east.' The next day, when Chan Master Gaofeng gave a Dharma talk in the hall, he said, 'I cast a net all over the sky, wanting to catch phoenixes and dragons, but I have never encountered a shrimp or crab. Today, a small insect has bumped in, and after thirty years, it will shout loudly towards the solitary peak.' From then on, Chan Master Gaofeng sternly admonished his fellow students, his words were not at all lenient. Then he said, 'Throughout the entire earth, as long as there is one person who truly returns to the source, I will know it.' Chan Master Gaofeng sighed.
其俊快。久參者愧焉。幾有命如懸絲之慮。遂歸德清。其母為賣簪珥。同入武康上柏山。結茅以居。人見其混俗。罔測其意。峰召之還山。峰曰。大有人道。你[掐-臼+也]泥帶水。師曰。兩眼對兩眼。峰為落髮受具。改名了義。元貞乙未。高峰示寂。師亦韜晦。或游禪林居下板。孤峭嚴峻。不假借人辭色。或嬉笑怒罵。粗言穢語。人所不堪。或不因勸請。隨機開導。聲如奔雷。自是王公貴人爭相迎。奉佈施充斥。視之漠如。以泰定三年。歸坐祖山。學士大集。示眾曰。除卻語默動靜道。將一句來。又曰。一息不來。向何處安身立命。答者皆不契。觀師就席之意。勉狥眾望。多非得已也。至順中。仁宗聞師道行。詔命宣政院。使赍香入山宣問。敕有司加護。元統二年。賜號佛慧圓明正覺普度禪師。璽書未至山而師化矣。前一日召眾云。汝等克念先宗。弘揚大法。念報佛恩。勿生懈怠。旦起眾。聞空中雷聲隱隱。師已跏趺就逝。世壽七十二。僧臘四十九。藏全身於獅子巖之後。
中峰普應國師傳
師。諱明本。俗姓孫。錢塘人。母娠師時。夢無門開道者寄燈籠其家而生師。師生至性不好弄。而好歌梵唄結趺坐。髫鬘讀論孟未終卷。母喪輟學。年十五輒然臂持戒。誓向空寂。久之。閱傳燈錄有疑。志在參決
【現代漢語翻譯】 現代漢語譯本： 他非常敏捷。那些長期參禪的人都感到慚愧。他幾次面臨生命危如懸絲的境地。於是回到德清，他的母親變賣首飾，與他一同進入武康的上柏山，結草為廬居住。人們見他混跡於世俗，無法測度他的意圖。高峰禪師召他回山，高峰禪師說：『你大有可為，不要再[掐-臼+也]泥帶水了。』了義禪師說：『兩眼對兩眼。』高峰禪師為他剃度，授具足戒，改名爲了義。元貞乙未年，高峰禪師圓寂，了義禪師也韜光養晦，有時遊歷禪林，住在下等僧房，孤傲嚴峻，不假借別人的臉色。有時嬉笑怒罵，言語粗俗污穢，令人難以忍受。有時不因勸請，隨機開導，聲音如奔雷。從此王公貴人爭相迎接，供奉的佈施堆積如山，他卻視而不見。泰定三年，回到祖山坐禪。學士們大量聚集，他向眾人開示說：『除去語、默、動、靜之道，拿出一句話來。』又說：『一息不來，向何處安身立命？』回答的人都不契合他的意思。觀察了義禪師就席的意思，勉強順從眾人的期望，大多不是他本意。至順年間，仁宗皇帝聽說了義禪師的道行，詔令宣政院的使者攜帶香到山中宣慰，敕令有關部門加以保護。元統二年，賜號『佛慧圓明正覺普度禪師』。璽書還未送到山中，了義禪師就圓寂了。前一天召集眾人說：『你們要努力繼承先師的宗風，弘揚大法，念報佛恩，不要懈怠。』第二天早上，眾人聽到空中隱隱有雷聲，了義禪師已經跏趺坐逝世了，世壽七十二歲，僧臘四十九年。全身安葬在獅子巖之後。
《中峰普應國師傳》
中峰國師，名明本（Mingben），俗姓孫（Sun），是錢塘（Qiantang）人。他的母親懷孕時，夢見一位無門開道者送燈籠到她家，於是生下了中峰國師。中峰國師天性純良，不喜歡玩耍，卻喜歡歌唱梵唄，結跏趺坐。年少時讀《論孟》，還未讀完，母親去世，於是停止學業。十五歲時毅然決然地燃臂持戒，發誓要追求空寂。很久以後，閱讀《傳燈錄》有所疑問，立志要參究決斷。
【English Translation】 English version: He was exceptionally quick-witted. Those who had practiced Chan for a long time felt ashamed. He faced life-threatening situations several times. Consequently, he returned to Deqing (a place name), where his mother sold her jewelry to accompany him to Shangbai Mountain (a mountain name) in Wukang (a place name), building a thatched hut to live in. People saw him mingling with the common folk and could not fathom his intentions. Chan Master Gaofeng (a name) summoned him back to the mountain, saying, 'You have great potential; don't dabble in trivial matters anymore.' Chan Master Liaoyi (a name) replied, 'Eyes meet eyes.' Gaofeng (a name) tonsured him, conferred the full precepts, and renamed him Liaoyi (a name). In the year Yiwèi of Yuanzhen (a year), Gaofeng (a name) passed away, and Liaoyi (a name) also kept a low profile. Sometimes he traveled to Chan monasteries, residing in lower-ranking monks' quarters, being solitary, stern, and not seeking favor from others. At times, he would laugh, scold, and curse, using vulgar and obscene language that people found unbearable. Occasionally, without being asked, he would offer guidance spontaneously, his voice like thunder. From then on, princes and nobles vied to welcome him, and the offerings of alms piled up like mountains, but he remained indifferent. In the third year of Taiding (a year), he returned to the ancestral mountain to meditate. Scholars gathered in large numbers, and he instructed them, saying, 'Apart from the way of speech, silence, movement, and stillness, bring forth a single phrase.' He also said, 'If a breath does not come, where will you settle your body and establish your life?' None of the respondents aligned with his meaning. Observing Chan Master Liaoyi's (a name) intention to take his seat, he reluctantly complied with the expectations of the crowd, mostly against his will. During the Zhishun (a period) era, Emperor Renzong (a name) heard of Chan Master Liaoyi's (a name) virtuous conduct and ordered an envoy from the Xuanzheng Yuan (an office) to bring incense to the mountain to inquire after him, instructing the relevant departments to provide protection. In the second year of Yuantong (a year), he was bestowed the title 'Buddha Wisdom Perfect Illumination Right Enlightenment Universal Salvation Chan Master.' Before the imperial decree reached the mountain, Chan Master Liaoyi (a name) had already passed away. The day before, he summoned the assembly and said, 'You must diligently uphold the ancestral tradition, propagate the Great Dharma, remember to repay the Buddha's kindness, and do not be lazy.' The next morning, the assembly heard faint thunder in the sky, and Chan Master Liaoyi (a name) had already passed away in the lotus position, at the age of seventy-two, with forty-nine years as a monk. His whole body was buried behind Lion Rock (a place name).
Biography of National Teacher Zhongfeng Pǔyìng (a name)
The National Teacher's name was Mingben (a name), his lay surname was Sun (a surname), and he was from Qiantang (a place name). When his mother was pregnant with him, she dreamed that a path-opening figure without a door sent a lantern to her house, and thus she gave birth to the National Teacher. The National Teacher was naturally virtuous, disliked playing, but loved to sing Buddhist hymns and sit in the lotus position. In his youth, he read the Analects and Mencius, but before finishing the volumes, his mother passed away, so he stopped his studies. At the age of fifteen, he resolutely burned his arm to uphold the precepts, vowing to pursue emptiness and tranquility. After a long time, he read the Transmission of the Lamp and had doubts, resolving to investigate and resolve them.
。遂登死關。見妙公。妙髮長不剃。衣弊不易。孤峭嚴冷。未嘗一啟齒而笑。亦未嘗為其徒剃落。獨見師即歡然。欲為祝髮。蓋亦已知為大器焉。久之。誦金剛經。恍若開解者。師自謂識量疏通。于義趣無不融貫。然非性也。已剃染給侍死關。入天目。于東南諸山最高寒。廩粟屋材。微飛挽則莫能至其上。師晝服力役。夜事禪定。十年脅膚不沾席。後於妙言下。機旨洞契。妙以其克肖。書偈付之。師益自晦。未嘗以師道自任也。然而玉在山珠在淵。其光氣自不可掩。況審之以咨決。重之以記莂哉。至元間。松江瞿霆□。施田建寺于蓮花峰。號大覺正等禪寺。妙將遷化。以寺屬師。師辭。師每謂。住者必無上大道。其力可以開明人天。夙植福緣。其力可以蔭結徒眾。明智通變。其力可以酬酢事宜。故凡住持。道為之體。而緣與智為之用。有其體而缺其用。則化權不周。事儀不備。猶之可也。使無其體。而徒倚其用。則雖處眾而眾歸。制事而事宜。亦不足言矣。況三者並缺而冒焉。尸之者。其于因果。能無懼乎。當五山缺主席。宰執大臣。致書幣屢以為請。師皆力辭。至於窮崖孤洲。草棲浪宿。屏遁其跡而避之。然四方學者。北殫龍漠。南逾六詔。西連身毒。東極摶桑。裹糧躡[尸@憍]。萬里奔走。而輻輳赴師者。殆無
【現代漢語翻譯】 於是（他）登上死關（指閉關苦修的地方）。拜見了妙公（指妙禪師）。妙禪師頭髮很長，從不剃，衣服破舊也不更換，孤僻冷峻，從未見他笑過，也不曾為他的弟子剃度。唯獨見到（慧）師父就很高興，想要為他剃髮。大概也已經知道（慧師父）是個可造之材。過了很久，（慧）師父誦讀《金剛經》，好像有所開悟。師父自己認為見識通達，對於經義沒有不融會貫通的，但這並非是本性使然。已經剃度並侍奉死關（的妙禪師），進入天目山（山名）。天目山在東南各山中最為高寒，糧食和木材，沒有飛鳥的搬運就無法到達山頂。師父白天從事勞役，夜晚參禪入定。十年間身體沒有沾過牀蓆。後來在妙禪師的言語點撥下，徹底領悟了禪宗的宗旨。妙禪師因為他非常像自己，寫了偈語交付給他。（慧）師父更加隱晦自己的才能，不曾以師長的身份自居。然而玉在山中，珠在深淵，它們的光彩自然無法掩蓋。更何況經過仔細的考察和決斷，又經過鄭重的記述和認可呢？至元（元朝年號）年間，松江（地名）的瞿霆□（人名），捐獻田地在蓮花峰（山名）建造寺廟，名為大覺正等禪寺。妙禪師將要圓寂，想把寺廟託付給（慧）師父。（慧）師父推辭了。師父常常說，住持必須具備無上的大道，他的力量可以開導人天（人和天神）；宿世積累的福緣，他的力量可以庇廕聚集徒眾；明智通達事理，他的力量可以應付各種事務。所以凡是做住持的，道是他的本體，而緣分和智慧是他的作用。有本體而缺少作用，那麼教化的權力就不周全，事務的儀式就不完備，這還可以。如果沒有本體，而只是依靠作用，那麼即使身處眾人之中，眾人歸附，處理事務得當，也不值得稱道。更何況三者都缺少卻冒然擔任住持，尸位素餐的人，對於因果報應，能不感到畏懼嗎？當五山（指禪宗五大名山）缺少住持的時候，宰相大臣，多次寫信並贈送禮物來請求（慧）師父擔任住持，師父都極力推辭，甚至跑到偏僻的山崖和孤立的洲渚，在草叢中棲身，在波浪中住宿，隱藏自己的軌跡來躲避（邀請）。然而四方的學者，北到龍漠（指北方邊遠地區），南到六詔（古代西南地區的部落），西連身毒（印度的古稱），東到摶桑（傳說中日出之地），帶著乾糧，踩著（屍體），跋涉萬里前來拜師求學，聚集到師父門下的人，幾乎沒有 現代漢語譯本
【English Translation】 Thereupon, he ascended to the 'Death Pass' (referring to a place for secluded and arduous cultivation). He met Master Miao (referring to Zen Master Miao). Master Miao's hair was long and never cut, his clothes were worn and never changed, he was solitary, stern, and cold, never seen to smile, nor had he ever tonsured any of his disciples. Only upon seeing Master (Hui) did he rejoice, wanting to shave his head. He probably already knew that (Master Hui) was a person of great potential. After a long time, Master (Hui) recited the 'Diamond Sutra', as if he had gained some enlightenment. The Master himself believed that his knowledge was clear and that he understood the meaning of the scriptures without any difficulty, but this was not due to his inherent nature. Having been tonsured and serving at the Death Pass (of Zen Master Miao), he entered Tianmu Mountain (mountain name). Tianmu Mountain is the coldest of all the mountains in the southeast, and without the transportation of birds, grain and wood could not reach the summit. The Master engaged in physical labor during the day and practiced meditation at night. For ten years, his body did not touch the bed. Later, under the guidance of Master Miao's words, he thoroughly understood the essence of Zen. Master Miao, because he was very much like himself, wrote a verse and gave it to him. Master (Hui) further concealed his talents and never assumed the role of a teacher. However, jade in the mountains and pearls in the deep, their brilliance cannot be concealed. Moreover, after careful examination and decision, and after solemn recording and recognition? During the Zhiyuan period (era name of the Yuan Dynasty), Qu Ting□ (person's name) of Songjiang (place name) donated land to build a temple on Lotus Peak (mountain name), named Dajue Zhengdeng Zen Temple. Master Miao was about to pass away and wanted to entrust the temple to Master (Hui). Master (Hui) declined. The Master often said that the abbot must possess the supreme Great Way, and his power can enlighten humans and gods; the blessings accumulated in previous lives, his power can shelter and gather disciples; intelligence and understanding of affairs, his power can deal with various affairs. Therefore, for all abbots, the Way is his essence, and affinity and wisdom are his functions. Having the essence but lacking the function, then the power of teaching is not complete, and the rituals of affairs are not complete, which is acceptable. If there is no essence, but only relying on function, then even if he is among the crowd, the crowd will follow, and the affairs are handled properly, it is not worth mentioning. Moreover, if all three are lacking and he rashly assumes the position of abbot, can the person who occupies the position without doing anything not fear the consequences of karma? When the Five Mountains (referring to the five famous Zen mountains) lacked abbots, the prime ministers and ministers repeatedly wrote letters and sent gifts to request Master (Hui) to serve as abbot, but the Master strongly declined, even running to remote cliffs and isolated islands, living in the grass and sleeping in the waves, hiding his tracks to avoid (the invitation). However, scholars from all directions, north to Longmo (referring to remote northern regions), south to Liuzhao (ancient tribes in southwestern regions), west to Shendu (ancient name for India), east to Tuosang (legendary place where the sun rises), carrying dry food, stepping on (corpses), traveled thousands of miles to seek knowledge from the Master, and those who gathered under the Master's door were almost without English version
虛日。南詔僧玄鑒。素明教觀。辨博英發如。曰。吾聞。大唐有禪宗。使審是耶。吾將從學。設或未當。吾將易其宗旨。而俾趨教觀。繇其國來。一聞師言。即悟昔非洞發源底。方圖歸以倡其道。而沒于中吳。鑒之徒。畫師像歸國。像出神光燭天。南詔遂宗禪。奉師為禪宗第一祖。至治三年春三日。山木稼。其徒之老異之。秋八月甲子。師遂入寂。即山之西岡。塔其全身。未逝前一日。遣別其外護並法屬。一一皆師手書。是日白虹貫山。師世壽六十一。僧臘三十七矣。師所至。四眾傾慕。香茗金幣。拜禮供養。悉成寶坊。而師一衲一簞。未嘗屬目。人念其豐肌暑月腠腐。奉葛衣以袣袢者。師一不以近體。他可知已。雖屢辭名山。以自放于山林江海。解縢屩脫袍笠。在處結茆以居。一皆名曰幻住蒲團禪板。晝作夜參。規程條章。井井森列。儀矩慎嚴。如臨千眾。至於激揚提唱。機用翕㸌。嬰之者膽喪。聞之者意消。每謂其教傳佛心宗。單提直指。惡有所謂微妙授受。惡有所謂言語依解哉。故於教法。欲救其弊砭其病。皆以身先之師之於物。洪纖高下。緩急后先。拒之不遺。接之不攜。人雖見其發於悲願。而不知其一以誠。而匪事夫空言也。當世公卿大夫。如徐君威卿。鄭君鵬南。趙君子昂。一聞師之道。固已知敬。及親
【現代漢語翻譯】 現代漢語譯本 虛日（地名）。南詔（古代西南地區政權名）僧人玄鑒，一向精通教相和觀行，辯才出衆，才華橫溢。他說：『我聽說大唐有禪宗，想知道是否真實。如果真實，我將去學習。如果不是，我將改變他們的宗旨，使之趨向教相和觀行。』他從南詔來到中原，一聽慧能大師的言論，立刻醒悟過去所學非是，徹底明白了禪宗的源頭。於是打算回國弘揚禪宗，卻在中吳（地名）去世。 玄鑒的弟子，畫了慧能大師的畫像帶回南詔。畫像出現時，神光照亮天空，南詔因此信奉禪宗，尊奉慧能大師為禪宗第一祖。至治三年（元朝年號）春天三月三日，山上的樹木都結了果實，他的老弟子們對此感到驚異。秋天八月甲子日，慧能大師圓寂。就在山之西岡，建塔安葬他的全身。去世前一天，他遣散了外護和法屬，每個人都收到了慧能大師親筆書寫的信。圓寂這天，白虹貫穿山峰。慧能大師世壽六十一歲，僧臘三十七年。 慧能大師所到之處，四眾弟子傾慕不已，紛紛獻上香茗、金幣，頂禮膜拜，供養他，所有供養都用來建成寶坊（寺廟）。而慧能大師卻始終身穿一衲，手持一簞，從不關注這些。有人考慮到他體態豐腴，在炎熱的夏天容易生瘡，就奉上葛布衣服讓他貼身穿著，慧能大師一概不接受。其他事情可以由此推知。雖然他多次辭謝名山大寺的邀請，把自己放逐于山林江海之間，解開行纏，脫下鞋子和帽子，到處結草為廬居住，都命名為『幻住蒲團禪板』。白天勞作，夜晚參禪，規章制度，井然有序，莊嚴肅穆，如同面對千人大眾。至於激勵啓發，提倡頓悟，機鋒銳利，迅速敏捷，使執迷不悟的人膽戰心驚，使聽到的人消除妄念。他常說禪宗是傳佛心宗，單刀直入，直接指點，厭惡所謂的微妙授受，厭惡所謂的言語解釋。因此對於教法，想要匡正其弊端，醫治其病癥，都以身作則。慧能大師對於事物，無論大小高低，緩急先後，拒絕時不遺餘力，接納時不拖泥帶水。人們雖然看到他發於悲憫之心，卻不知道他一切都出于真誠，而不是空談。 當世的公卿大夫，如徐君威卿，鄭君鵬南，趙君子昂，一聽到慧能大師的道法，就已經心生敬意，等到親自...
【English Translation】 English version Xu Ri (place name). The monk Xuanjian of Nanzhao (name of an ancient regime in southwestern China), was always proficient in doctrine and contemplation, with outstanding eloquence and talent. He said, 'I have heard that there is Chan Buddhism in the Great Tang Dynasty. I want to know if it is true. If it is true, I will go to study it. If not, I will change their tenets to make them tend towards doctrine and contemplation.' He came from Nanzhao to the Central Plains, and upon hearing the words of Master Huineng (慧能), he immediately realized that what he had learned in the past was not correct, and he thoroughly understood the source of Chan Buddhism. So he planned to return to his country to promote Chan Buddhism, but he died in Zhongwu (place name). Xuanjian's disciple painted a portrait of Master Huineng and brought it back to Nanzhao. When the portrait appeared, divine light illuminated the sky, and Nanzhao therefore believed in Chan Buddhism, and revered Master Huineng as the first patriarch of Chan Buddhism. On the third day of the third month of spring in the third year of Zhizhi (reign title of the Yuan Dynasty), the trees on the mountain all bore fruit, and his old disciples were amazed by this. On the Jiazi day of the eighth month of autumn, Master Huineng passed away. He was buried in a pagoda on the western ridge of the mountain. The day before his death, he dismissed his protectors and Dharma relatives, and each received a letter written by Master Huineng himself. On the day of his passing, a white rainbow pierced the mountain. Master Huineng lived to be sixty-one years old, and had been a monk for thirty-seven years. Wherever Master Huineng went, the fourfold assembly of disciples admired him immensely, offering fragrant tea and gold coins, bowing and making offerings to him, and all the offerings were used to build precious monasteries (寶坊). But Master Huineng always wore a single robe and carried a single bamboo basket, never paying attention to these things. Someone, considering that he was corpulent and prone to sores in the hot summer, offered him linen clothes to wear close to his body, but Master Huineng refused them all. Other things can be inferred from this. Although he repeatedly declined invitations from famous mountains and temples, and exiled himself among the mountains, forests, rivers, and seas, untying his leggings, taking off his shoes and hats, and living in thatched huts everywhere, all named 'Illusionary Abode Meditation Cushion and Board' (幻住蒲團禪板). He worked during the day and meditated at night, and the rules and regulations were well-organized and solemn, as if facing a thousand people. As for inspiring and encouraging, advocating sudden enlightenment, his sharp and swift use of skillful means caused those who were deluded to be terrified, and those who heard him to eliminate their delusions. He often said that Chan Buddhism transmits the mind-seal of the Buddha, directly pointing to the truth, and detests so-called subtle transmissions and explanations based on words. Therefore, for the Dharma, wanting to correct its shortcomings and cure its illnesses, he always led by example. Master Huineng, regarding things, whether large or small, high or low, urgent or slow, rejecting them without reservation, and accepting them without hesitation. Although people saw that he acted out of compassion, they did not know that everything he did was out of sincerity, and not empty talk. The high officials and dignitaries of the time, such as Xu Jun Weiqing (徐君威卿), Zheng Jun Pengnan (鄭君鵬南), and Zhao Jun Ziang (趙君子昂), had already felt respect upon hearing of Master Huineng's teachings, and when they personally...
炙言容。無不歆慕終其身。江浙丞相脫歡公。最號嚴重。讀師之書。斂衽望拜。高麗沈王。以天屬懿親。萬里函香拜禮。起謂左右曰。某閱人多矣。未有如師福德最勝者。獲師開示。涕泣感發。師躬己以究其道。豈有毫髮涉世意哉。然而其名不行而彰。其道不言而信。自非行戒相應聲。寔一致永久益。章而弗昧。亦何以致此哉。
石屋珙禪師傳
清珙。字石屋。蘇州常熟人。俗姓溫。母劉氏。生之夕有異光。及長依崇福永惟出家。二十祝髮。越三年受具。走天目見高峰和尚。峰問。汝為何來師曰。欲求大法。峰曰。大法豈易求邪。須然指香可也。師曰。某今日親見和尚。峰嘿器之。授以萬法歸一之語。三年罔所得。辭他行。峰曰。溫有瞎驢。淮有及庵。宜往見之。乃見及庵。庵問何來。曰。天目。曰。有何指示。師曰。萬法歸一。庵曰。汝作么生會。師無語。庵曰。此是死句。什麼害熱病底教。汝與么。師拜求指示。庵曰。有佛處不得住。無佛處急走過。意旨如何。師答不契。庵曰。這個亦是死句。師不覺汗下。后入室。庵。再理前語詰之。師答。上馬見路。庵呵曰。在此六年。猶作這個見解。師發憤去。途中忽舉首見風亭。豁然有省。回語庵曰。有佛處不得住也。是死句。無佛處急走過也。是死句。某
【現代漢語翻譯】 現代漢語譯本： 炙言容（指言語和容貌）。沒有誰不羨慕他，直到他去世。江浙丞相脫歡公，最以莊重聞名。讀了石屋禪師的書，整理衣襟，向他遙拜。高麗沈王，因為是皇室的親戚，從萬里之外寄來書信，行拜禮。並對身邊的人說：『我閱人無數，沒有誰像這位禪師一樣，福德最為殊勝。』得到禪師的開示，感動得流下眼淚。禪師親身實踐，來探究佛法真諦，難道有絲毫追求世俗名利的念頭嗎？然而他的名聲不脛而走，他的道理不言而信。如果不是修行和戒律相互應和，聲音和實際一致，長久而更加彰顯，又怎麼能達到這樣的境界呢？
石屋珙禪師傳
清珙（石屋珙禪師的名），字石屋，蘇州常熟人，俗姓溫。他的母親劉氏，生他的時候有奇異的光芒。長大后，他依附崇福永惟出家。二十歲剃度，過了三年受具足戒。前往天目山拜見高峰和尚。高峰問：『你為什麼而來？』石屋禪師說：『想要求得大法。』高峰說：『大法豈是容易求得的嗎？需要燃指供佛才可以。』石屋禪師說：『我今天親眼見到了和尚。』高峰默默地認可了他，並授予他『萬法歸一』的教誨。三年都沒有領悟，於是告辭離開。高峰說：『溫州有個瞎驢，淮西有個及庵，你應該去拜見他們。』於是他去拜見了及庵。及庵問：『從哪裡來？』答：『天目山。』問：『有什麼指示？』石屋禪師說：『萬法歸一。』及庵問：『你是怎麼理解的？』石屋禪師無言以對。及庵說：『這是死句，像害熱病的人一樣教導你。』石屋禪師拜求指示。及庵說：『有佛處不得住，無佛處急走過，意旨如何？』石屋禪師回答不契合。及庵說：『這個也是死句。』石屋禪師不覺汗流浹背。後來進入及庵的房間，及庵再次用之前的話來詰問他。石屋禪師回答：『上馬見路。』及庵呵斥道：『在這裡六年，還是這種見解。』石屋禪師發憤離開。途中忽然抬頭看見風亭，豁然開悟。回去告訴及庵說：『有佛處不得住也是死句，無佛處急走過也是死句。』
【English Translation】 English version: His words and appearance (炙言容) were admired by everyone until his death. Duke Tuohuan, the Prime Minister of Jiangzhe, was known for his solemnity. He would tidy his robes and bow respectfully towards Shiwu (石屋) Chan Master's writings from afar. King Shen of Goryeo, due to his imperial kinship, sent letters with incense from thousands of miles away to pay his respects. He said to those around him, 'I have seen many people, but none are as blessed as this master.' He was moved to tears upon receiving the master's teachings. The master personally practiced to explore the true meaning of Buddhism. How could he have any intention of pursuing worldly fame and fortune? Yet, his name spread far and wide without him seeking it, and his teachings were believed without him speaking of them. If it were not for the harmony between practice and precepts, the consistency between words and deeds, and the enduring and increasing clarity, how could he have achieved such a state?
Biography of Chan Master Shiwu Gong (石屋珙)
Qing Gong (清珙, Shiwu Gong's name), styled Shiwu (石屋), was a native of Changshu (常熟), Suzhou (蘇州), with the surname Wen (溫). His mother, Lady Liu (劉氏), saw an unusual light when he was born. When he grew up, he joined Yongwei (永惟) at Chongfu Temple (崇福寺) to become a monk. He was tonsured at the age of twenty and received full ordination three years later. He went to Tianmu Mountain (天目山) to see Abbot Gaofeng (高峰). Gaofeng asked, 'Why have you come?' Shiwu Chan Master said, 'I want to seek the Great Dharma.' Gaofeng said, 'Is the Great Dharma easy to seek? You must burn your fingers as an offering to the Buddha.' Shiwu Chan Master said, 'Today, I have personally seen the Abbot.' Gaofeng silently acknowledged him and gave him the teaching of 'All dharmas return to one' (萬法歸一). After three years of not understanding, he bid farewell to leave. Gaofeng said, 'There is a blind donkey in Wenzhou (溫州) and Ji'an (及庵) in Huaixi (淮西). You should go and see them.' So he went to see Ji'an. Ji'an asked, 'Where do you come from?' He replied, 'Tianmu Mountain.' He asked, 'What instructions did you receive?' Shiwu Chan Master said, 'All dharmas return to one.' Ji'an asked, 'How do you understand it?' Shiwu Chan Master was speechless. Ji'an said, 'This is a dead phrase, like teaching someone with a fever.' Shiwu Chan Master begged for instructions. Ji'an said, 'Do not stay where there is Buddha, and quickly pass by where there is no Buddha. What is the meaning?' Shiwu Chan Master's answer did not match. Ji'an said, 'This is also a dead phrase.' Shiwu Chan Master broke into a sweat. Later, he entered Ji'an's room, and Ji'an questioned him again with the previous words. Shiwu Chan Master replied, 'Seeing the road upon mounting the horse.' Ji'an scolded, 'You have been here for six years and still have this understanding.' Shiwu Chan Master left in anger. On the way, he suddenly looked up and saw a wind pavilion and suddenly realized the truth. He returned and told Ji'an, 'It is also a dead phrase not to stay where there is Buddha, and it is also a dead phrase to quickly pass by where there is no Buddha.'
今日會得活句了也。庵曰。汝作么生會。師曰。清明時節雨初晴。黃鶯枝上分明語。庵頷之。久乃辭去。庵送之門。囑曰。已后與汝同龕。俄而庵遷湖之道場。師再參。命典藏鑰。庵常與眾言曰。此子。乃法海中透網金鱗也。一眾刮目。后入霞霧山卓庵。名曰天湖。躬自薪蔬。吟詠自得。有終焉之志。既而當湖福源虛席致懇。師堅臥不起。或讓之曰。夫沙門者。當以弘法為重任。閑居獨善。何足言哉。遂幡然而行。龍象歸之。雲涌濤奔。唯恐或后。未幾。復還天湖。至正間。朝廷聞師名。降香幣以旌。耆德皇后。錫金磨衲衣。人以為榮。師澹如也。至正壬辰秋七月二十有一日。示微疾。中夜與眾訣。其徒請問後事。索筆書曰。青山不著臭屍骸。死了何須掘土埋。顧我也無三昧火。光前絕後一堆柴。擲筆而逝。阇維舍利五色。璨然無數。其徒收靈骨。合及菴舍利。塔于天湖之原。示不忘同龕之語。世壽八十有一。僧臘五十有四。弟子愚太古者。高麗國人。師說偈印可。有金鱗上直鉤之句。后歸。王尊之。以為國師。數道師德。王甚渴仰。及師化。表達朝廷。詔謚佛慈慧照禪師。移文江浙。請凈慈平山林公。入天湖。取師舍利之半。館伴歸國。建塔供養。師有上堂法語。山居偈頌。緝本盛行於世。
文述傳
【現代漢語翻譯】 現代漢語譯本： 有一天，他似乎領悟了活句的含義。庵問道：『你是如何領會的？』他回答說：『清明時節，雨後初晴，黃鶯在枝頭鳴叫，說得清清楚楚。』庵表示贊同。不久，他告辭離去。庵送他到門口，囑咐說：『以後與你同龕。』不久之後，庵搬遷到湖州的道場。他再次參拜庵，庵命他掌管藏經的鑰匙。庵經常對眾人說：『此人是法海中能夠突破漁網的金鱗。』眾人對他刮目相看。後來他進入霞霧山，建立庵，命名為天湖。親自劈柴種菜，吟詩作賦，自得其樂，有在此終老的志向。不久，當湖的福源寺住持之位空缺，懇請他前去。他堅決臥床不起。有人勸他說：『作為沙門，應當以弘揚佛法為重任，閑居獨善其身，有什麼可說的呢？』於是他幡然醒悟，前往福源寺。信徒如龍象般歸附，如雲涌濤奔般前來，唯恐落後。沒過多久，他又回到天湖。至正年間，朝廷聽聞他的名聲，降下香幣以表彰。耆德皇后賜予他金磨衲衣，人們認為這是榮耀，但他卻淡然處之。至正壬辰年秋七月二十一日，他略感不適，半夜與眾人告別。他的弟子請求他留下遺言。他索要筆墨寫道：『青山不著臭屍骸，死了何須掘土埋。顧我也無三昧火，光前絕後一堆柴。』寫完擲筆而逝。荼毗后，舍利五光十色，燦爛奪目，數量眾多。他的弟子們收集他的靈骨，與庵的舍利一同，建塔于天湖的原址，以示不忘同龕之語。世壽八十一歲，僧臘五十四年。弟子愚太古，是高麗國人，他所說的偈語得到師父的認可，其中有『金鱗上直鉤』之句。後來回國，國王尊敬他，任命他為國師，多次稱道師父的德行，國王非常渴慕仰慕。等到師父圓寂，他上報朝廷，朝廷追諡為佛慈慧照禪師。移文江浙，請凈慈寺的平山林公，前往天湖，取走師父一半的舍利，護送回國，建塔供養。師父有上堂法語、山居偈頌，輯印完成的書，在世間廣為流傳。
文述傳
【English Translation】 English version: One day, he seemed to have grasped the meaning of the 'living phrase'. The master An asked: 'How did you understand it?' He replied: 'During the Qingming Festival, after the rain has cleared, the orioles sing clearly on the branches.' An nodded in agreement. Soon after, he bid farewell and left. An saw him to the door and instructed: 'In the future, we will share the same niche.' Not long after, An moved to a monastery in Huzhou. He visited An again, and An appointed him to manage the key to the scripture collection. An often said to the assembly: 'This person is a golden carp that can break through the net in the sea of Dharma.' Everyone looked at him with new respect. Later, he entered Xiawu Mountain and built a hermitage, naming it Tianhu (Heavenly Lake). He personally chopped wood and grew vegetables, composing poems and enjoying himself, with the ambition to spend his life there. Soon, the position of abbot at Fuyuan Temple in Danghu became vacant, and they earnestly requested him to go. He firmly refused, remaining in bed. Someone advised him: 'As a Shramana, one should take the propagation of the Dharma as one's primary responsibility. What is there to say about living in seclusion and benefiting only oneself?' Thereupon, he suddenly awakened and went to Fuyuan Temple. Believers flocked to him like dragons and elephants, rushing forward like surging clouds and waves, fearing to be left behind. Before long, he returned to Tianhu. During the Zhizheng era, the court heard of his reputation and sent incense and coins to commend him. Empress Qide bestowed upon him a gold-embroidered kasaya (robe), which people considered an honor, but he remained indifferent. On the twenty-first day of the seventh month of the autumn of the Ren Chen year of Zhizheng, he felt slightly unwell and bid farewell to the assembly in the middle of the night. His disciples asked him to leave instructions. He asked for a pen and wrote: 'The green mountains do not need to be adorned with a stinking corpse; why dig a grave to bury it after death? Besides, I have no Samadhi fire; just a pile of firewood that neither illuminates the past nor inspires the future.' After writing, he threw down the pen and passed away. After cremation, the Sharira (relics) were five-colored, brilliant, and numerous. His disciples collected his spiritual bones and, together with An's Sharira, built a pagoda at the original site of Tianhu, to show that they did not forget the words of sharing the same niche. He lived to the age of eighty-one, with fifty-four years as a monk. His disciple Yu Taigu, a native of Goryeo (Korea), had his verses approved by the master, including the line 'The golden carp goes straight for the hook.' Later, he returned to his country, where the king respected him and appointed him as the national preceptor, repeatedly praising the master's virtues, which the king greatly admired. When the master passed away, he reported it to the court, which posthumously conferred the title 'Zen Master Foci Huizhao' (Buddha's Compassionate Wisdom Illuminating Zen Master). A document was sent to Jiangzhe, inviting Lin Gong of Pingshan from Jingci Temple to go to Tianhu and take half of the master's Sharira, escorting it back to his country to build a pagoda for worship. The master had Dharma talks and mountain dwelling verses, which were compiled and printed into books, widely circulated in the world.
Biography of Wen Shu
文述。字無作。明之慈溪人。自幼不御不潔。讀書吾伊。入口輒成誦。既長。從師受五經。縱觀子史百家之書。閱佛書。忽心融神會。恍然如素習。即日白父母。愿出家度生死。落髮于東溪牧公。得戒于大用諿公。參歷至徑山元叟端公。亟稱賞之。以為有道之器。過凈慈。謁海東嶼。亦見器許。然俱無所解悟。遂杖䇿入天童。見怪石奇禪師。與語契合。奇欲倚之以大其家。即令入室侍書。其後砥平石主是山。又掌藏鑰。諸山法侶。遂籍籍聞師聲譽。咸愿禮迎宣演大法。會鳳躍山等慈法席虛。行宣政院。起師主之。俄遷大梅之護聖。二剎皆衰陋。叢林儀範多廢缺。師至。申以約束。人人自律。至其為眾說法。則脫略窠臼。撥去枝葉。使聽者渙然無疑。名緇奇衲。風靡而至。師之名益聞。帝師錫以覺智圓明之號。歸老於福昌。辟一軒于寺之左。扁曰舒嘯。湖海名德。若斷江月江商隱夢堂諸公。皆迎致其中修供養。縉紳之賢者。亦時時過從。為方外友。如柳道傳。黃晉卿。危太樸。李季和。尤號知己。年近七旬益畏煩雜。退居花嶼湖。當白蓮盛開。月色娟好。趺坐一小艇。泛湖水中。清絕如須菩提可畫也。居恒必蚤起。禮拜誦持。雖祁寒溽暑不懈。臨眾甚嚴。接賓朋則津然。喜見眉目。抵掌笑語。滾滾不能休。有以為問者。
【現代漢語翻譯】 現代漢語譯本：文述，字無作，是明朝慈溪人。他從小就不吃不乾淨的食物，讀書時記憶力驚人，讀過的文章很快就能背誦。長大后，跟隨老師學習五經，廣泛閱讀諸子百家的書籍。後來閱讀佛經，忽然心領神會，感覺好像以前就學過一樣。當天就告訴父母，希望出家以了脫生死。他在東溪牧公處剃度，在大用諿公處受戒，參訪遊歷到徑山元叟端公處，端公非常讚賞他，認為他是可以成道的器才。經過凈慈寺時，拜見海東嶼，也被嶼公看重。然而，文述都沒有得到開悟。於是他拄著枴杖前往天童寺，拜見怪石奇禪師，兩人談話非常投機。奇禪師想依靠他來光大自己的宗門，就讓他進入內室擔任侍書。之後，砥平石主持天童寺，文述又掌管藏經的鑰匙。各地的僧侶道友，都聽說了文述的名聲，都願意禮請他去宣講大法。恰逢鳳躍山等慈寺的住持之位空缺，行宣政院就起用文述擔任住持。不久，又調任到大梅山的護聖寺。這兩座寺廟都衰敗破舊，叢林的規矩也大多廢棄缺失。文述到任后，重新制定約束，人人都能夠自我約束。至於他為大眾說法，則不落俗套，去除枝蔓，使聽眾豁然開朗，毫無疑惑。著名的僧人和奇特的衲子，紛紛前來，文述的名聲更加遠揚。帝師賜予他『覺智圓明』的稱號。他晚年回到福昌寺養老，在寺廟的左邊開闢了一間小屋，命名為『舒嘯』。湖海上的名士，如斷江月江、商隱夢堂等，都邀請他到小屋中接受供養。士紳中的賢達之士，也時常來往，成為方外之友，如柳道傳、黃晉卿、危太樸、李季和，尤其被文述視為知己。年近七十，更加厭惡繁雜事務，於是退居到花嶼湖。當時白蓮盛開，月色美好，他盤腿坐在一艘小船上，泛舟湖中，清雅絕俗，就像須菩提一樣，可以入畫。他平時總是早起，禮拜誦經，即使是寒冷的冬天和悶熱的夏天也不懈怠。對待大眾非常嚴肅，接待賓客朋友則非常熱情，喜形於色，眉開眼笑，抵掌談笑，滔滔不絕。有人向他請教問題。 English version: Wen Shu (literary name: Wu Zuo) was a native of Cixi in the Ming Dynasty. From a young age, he would not eat unclean food. When studying, he had an amazing memory and could quickly recite what he had read. After growing up, he followed teachers to study the Five Classics and extensively read the books of various philosophers. Later, when reading Buddhist scriptures, he suddenly understood them intuitively, feeling as if he had learned them before. That day, he told his parents that he wished to become a monk to escape the cycle of birth and death. He was tonsured at Dongxi by Mu Gong and received the precepts at Dayong by Xu Gong. He traveled to Jingshan to visit Yuan Sou Duan Gong, who greatly praised him, considering him a talent capable of attaining enlightenment. When passing by Jingci Temple, he visited Hai Dong Yu, who also valued him. However, Wen Shu did not attain enlightenment. So he went to Tong Temple with a staff and met the Zen Master Guai Shi Qi, with whom he had a very congenial conversation. Zen Master Qi wanted to rely on him to promote his sect, so he had him enter the inner chamber to serve as a scribe. Later, when Di Ping Shi presided over Tong Temple, Wen Shu also took charge of the key to the Sutra Collection. Monks and fellow practitioners from various places heard of Wen Shu's reputation and were willing to invite him to preach the Dharma. Coincidentally, the position of abbot at Fengyue Mountain Dengci Temple was vacant, so the Xing Xuan Zheng Yuan appointed Wen Shu as abbot. Soon after, he was transferred to Husheng Temple on Damei Mountain. Both temples were dilapidated and the rules of the monastic community were mostly abandoned. After Wen Shu arrived, he re-established the rules, and everyone was able to self-discipline. As for his Dharma talks to the public, they were unconventional, removing the superfluous, so that the listeners were enlightened and without doubt. Famous monks and unique mendicants flocked to him, and Wen Shu's reputation spread even further. The Imperial Teacher bestowed upon him the title 'Jue Zhi Yuan Ming' (Awakened Wisdom and Perfect Clarity). In his later years, he returned to Fuchang Temple to retire, opening a small room on the left side of the temple, named 'Shuxiao' (Comfortable Whistling). Famous scholars from the lakes and seas, such as Duan Jiang Yue Jiang, Shang Yin Meng Tang, and others, invited him to the room to receive offerings. Virtuous gentlemen among the gentry also often visited, becoming friends outside the world, such as Liu Dao Chuan, Huang Jin Qing, Wei Tai Pu, and Li Ji He, who were especially regarded as confidants by Wen Shu. Approaching seventy, he became even more averse to complicated affairs, so he retired to Huayu Lake. At that time, white lotuses were in full bloom, and the moonlight was beautiful. He sat cross-legged in a small boat, floating on the lake, pure and refined, like Subhuti, worthy of being painted. He always got up early, worshiped and chanted scriptures, even in the cold winter and hot summer without懈怠. He was very strict with the public, but very enthusiastic when receiving guests and friends, showing joy on his face, smiling, clapping his hands and talking, endlessly. Someone asked him a question.
【English Translation】 Wen Shu (Wu Zuo), a native of Cixi in the Ming Dynasty. From a young age, he avoided uncleanliness and possessed remarkable memory, quickly memorizing texts. He studied the Five Classics and various philosophical schools, later finding enlightenment in Buddhist scriptures, feeling a sense of familiarity. He sought his parents' permission to renounce the world and end the cycle of birth and death. He was tonsured by Mu Gong at Dongxi and received precepts from Xu Gong at Dayong. He visited Yuan Sou Duan Gong at Jingshan, who praised his potential for enlightenment. He also impressed Hai Dong Yu at Jingci Temple, but remained unenlightened. He then went to Tong Temple and found harmony with Zen Master Guai Shi Qi, who appointed him as a scribe, hoping to elevate his lineage. Later, under Abbot Di Ping Shi, Wen Shu managed the Sutra Collection. His reputation spread, and monks sought his teachings. He was appointed abbot of Fengyue Mountain Dengci Temple and later transferred to Husheng Temple on Damei Mountain. He revitalized these dilapidated temples by enforcing discipline. His unconventional Dharma talks enlightened listeners. Renowned monks flocked to him, and his fame grew. The Imperial Teacher bestowed upon him the title 'Jue Zhi Yuan Ming' (Awakened Wisdom and Perfect Clarity). He retired to Fuchang Temple, creating a retreat called 'Shuxiao' (Comfortable Whistling). Scholars like Duan Jiang Yue Jiang and Shang Yin Meng Tang visited him, and gentry members like Liu Dao Chuan, Huang Jin Qing, Wei Tai Pu, and Li Ji He became his close friends. Nearing seventy, he sought simplicity and retired to Huayu Lake. Amidst blooming lotuses and moonlight, he meditated in a boat, a scene of purity like Subhuti (one of the Buddha's principal disciples). He consistently rose early for worship and chanting, enduring all weather. He was strict with the community but welcoming to guests, engaging in lively conversation. Someone then posed a question to him.
師曰。成就後學。不可不肅。客以歡來。故不然也。三山文海郁公。以一缽行四方。每視其去留為重輕。然獨從師遊湖上。欽重愛戀。久而忘去。蓋閱世愈多。而情之所及者愈淡。乃更求深山密林。浩然長往。使人投筇頓足。以想見其風裁。皇慶二年九月。示疾終。
日本夢窗國師傳
智曤。更名疏石。字夢窗。姓源氏。勢州人。宇多天王九世孫。九歲出家。群書一覽輒能記。暨長。繪死屍九變之相。獨坐觀想。慨然有求道志。一夜夢。遊中國疏山石頭二剎。一龐眉僧。持達磨像。授之曰。爾善事之。寤而嘆曰。洞明吾本心者。其唯禪觀乎。遂更名疏石。謁無隱范公。又見一山寧公。不甚契。后求指決于高峰日公。于言下有省。因夕坐久。偶作倚壁勢。身忽仆去。豁然大悟。平生礙膺之物。冰解雪融。心眼爛然如月。佛祖玄機。一時爍破。高峰囑其護持。且出其然無學元公手書一通。𢌿之以寓相傳付授之意。師志在煙霞。出世非所愿。聘致皆力辭之。甲州之龍山庵。五臺山之吸江庵。與夫泊船庵。退耕庵。兜率內苑。皆師避隱之所。或慕迫之不已。至逃入海嶼以避之。春秋五十一。國主后醍醐天王。強起師主南禪。入見引坐。師言所志求退。王曰。吾心非有他。欲朝夕問道耳。及王妃薨。強師再入南禪。
【現代漢語翻譯】 現代漢語譯本： 老師說：『成就後輩學人，不可不嚴肅。客人因為歡喜而來，所以不這樣要求。』三山文海郁公（郁姓文海），以一隻缽行走四方，人們根據他的去留來衡量事情的輕重。然而唯獨跟隨老師在湖上游玩時，欽佩敬重愛戀，長久而忘記離去。大概是閱歷世事越多，感情所能觸及的事物就越淡薄。於是更加尋求深山密林，浩然遠去，使人拄著竹杖，停下腳步，來想像他的風度和才華。皇慶二年九月，因病去世。
日本夢窗國師傳
智曤（法號），后改名為疏石（法號），字夢窗（字），姓源氏（姓），是勢州（地名）人，宇多天皇（人名）的九世孫。九歲出家，各種書籍只要看一遍就能記住。等到長大后，繪製死屍變化的九種形態，獨自靜坐觀想，慨嘆著有求道的志向。一天夜裡夢見，遊歷中國疏山（山名）石頭（地名）兩座寺廟，一位白眉老僧，拿著達磨（人名）的畫像，交給他說：『你要好好侍奉它。』醒來後感嘆道：『能夠洞察我本心的，大概只有禪觀了吧。』於是改名為疏石。拜訪無隱范公（人名），又拜見一山寧公（人名），但不是很契合。後來向高峰日公（人名）請求指點，在言語之下有所領悟。因為夜晚靜坐很久，偶然做出倚靠墻壁的姿勢，身體忽然倒下，豁然大悟。平生阻礙胸懷的事物，像冰雪消融一般，心眼明亮如月亮一般，佛祖的玄妙機理，一時全部領悟。高峰（人名）囑咐他護持正法，並且拿出然無學元公（人名）的親筆信一封，用以寄託相傳付授的意思。老師志向在於山水，出世做官不是他的願望，所有的聘請都極力推辭。甲州（地名）的龍山庵（地名），五臺山（地名）的吸江庵（地名），以及泊船庵（地名），退耕庵（地名），兜率內苑（地名），都是老師避世隱居的地方。有人因為仰慕而不斷逼迫他，甚至逃入海島來躲避。五十一歲時，國主后醍醐天皇（人名），強行讓老師主持南禪寺（地名），入宮覲見時引他入座。老師說自己只想請求退隱。天皇說：『我的心沒有別的想法，只是想早晚向您請教佛法罷了。』等到王妃去世，又強行讓老師再次入主南禪寺。
【English Translation】 English version: The master said, 'In guiding later learners, one must be serious. Guests come with joy, so it is different.' Yu Gong of Sanshan Wenhai (Yu, surname; Wenhai, given name), traveled in all directions with a single bowl, and people judged the importance of matters by his comings and goings. Yet, he alone followed the master to wander on the lake, admiring, respecting, and loving him, forgetting to leave for a long time. Perhaps the more one experiences the world, the fainter the things that touch one's emotions become. Therefore, he sought deeper mountains and dense forests, departing with a grand spirit, causing people to lean on their bamboo staffs and stop their feet, imagining his demeanor and talent. In the ninth month of the second year of Huangqing, he passed away due to illness.
Biography of National Teacher Musō Kokushi of Japan
Zhihuo (Dharma name), later renamed Shūseki (Dharma name), styled Musō (style name), with the surname Minamoto (surname), was a native of Ise Province (place name), a ninth-generation descendant of Emperor Uda (person's name). He became a monk at the age of nine, and could remember any book after reading it once. When he grew up, he drew the nine phases of a decaying corpse and sat alone contemplating them, lamenting his aspiration to seek the Way. One night, he dreamed of traveling to the two temples of Shushan (mountain name) and Stone (place name) in China. An old monk with white eyebrows, holding an image of Bodhidharma (person's name), handed it to him, saying, 'You should serve him well.' Awakening, he sighed, 'The one who can understand my original mind is probably only Chan contemplation.' Therefore, he changed his name to Shūseki. He visited Wu Yin Fan Gong (person's name), and also met Yishan Ning Gong (person's name), but they did not resonate much. Later, he sought guidance from Gaofeng Ri Gong (person's name), and had an awakening upon hearing his words. Because he sat in meditation for a long time at night, he accidentally leaned against the wall, and his body suddenly fell, resulting in a sudden enlightenment. The things that had hindered his chest all his life melted away like ice and snow, his mind's eye shone like the moon, and the profound mechanisms of the Buddhas and Patriarchs were all understood at once. Gaofeng (person's name) instructed him to protect the Dharma and also produced a letter written by Ran Wuxue Yuan Gong (person's name), to convey the meaning of transmission and entrustment. The master's ambition lay in the scenery of mountains and rivers, and he did not desire to enter the world as an official, so he strongly declined all invitations. Longshan Hermitage (place name) in Kai Province (place name), Xijiang Hermitage (place name) on Mount Wutai (place name), as well as Bōchuan Hermitage (place name), Tuigeng Hermitage (place name), and Tushita Inner Garden (place name), were all places where the master retreated to seclusion. Some people, because of admiration, constantly pressed him, and he even fled to islands to avoid them. At the age of fifty-one, the ruler, Emperor Go-Daigo (person's name), forcibly made the master the abbot of Nanzen Temple (place name), and when he entered the palace for an audience, he led him to a seat. The master said that he only wished to request retirement. The Emperor said, 'My heart has no other thoughts, I only wish to ask you about the Dharma morning and evening.' When the Empress passed away, he again forcibly made the master the abbot of Nanzen Temple.
請宣說大戒。執弟予禮彌謹。賜國師之號。王即世。太倉天王。復從師受戒。愿為弟子。敷宣之際。有二星降於庭。光如白日。兩宮國母。請師于仙洞受五戒。廷議重師名德。復強師入天龍。錫師號正覺心宗普濟。遺以手書。其略曰。道振三朝。名飛四海。主天龍席。再轉法輪。秉佛祖權。數摧魔壘。國中以為榮。后化于兜率內院。世壽七十九。僧臘六十。弟子奉全身塔于院之後。送者黑白二萬餘人。皆哀慟不勝。分存日所翦爪發。瘞于云居。發中纍纍生舍利云。師儀觀高朗。慧學淵深。凡所蒞止。如見一佛出世。香花供養。惟恐或后。故管領源公賴之。嘗與人言曰。我從先人。聽國師劇談佛法。頗達真乘。遂能死生如一。臨事不懾。而先人竟死於忠。吾亦知委身以事君者。皆國師化導之力。然則師之道。非特究明心學。實足增其世教之重。且其抗志高明。視榮名利養。澹若無物。唯欲棲身林泉。雖屢典大剎。皆迫於王命而起。世稱大善知識。非師孰能當之。
宋文憲曰。宋南渡后。傳達磨氏之宗于日本者。自千光禪師榮西始。厥後無學元公。以佛鑒范公之子。附海舶東遊。大振厥宗。高峰纂而承之。師為高峰之遺胤。
松隱茂師傳
松隱。茂禪師。字實庵。明奉化鄭氏子。自幼喜趺坐。十六依傳
【現代漢語翻譯】 現代漢語譯本： 請宣講大戒。執弟子的禮節非常恭敬，被賜予國師的稱號。國王駕崩后，太倉天王又跟隨國師受戒，願意做弟子。在國師敷揚宣講戒律的時候，有兩顆星降落在庭院中，光芒如同白日。兩宮的國母，請國師在仙洞傳授五戒。朝廷大臣商議認為國師名望和德行都很高，又極力邀請國師入住天龍寺，賜予國師稱號為正覺心宗普濟。並留下親筆書信，信中大概寫道：『道行震動三個朝代，名聲傳揚四海。主持天龍寺的法席，再次轉動法輪。秉持佛祖的權柄，多次摧毀魔的營壘，國家都以此為榮。』後來國師在兜率內院圓寂，世壽七十九歲，僧臘六十。弟子們在寺院後面建造全身塔來供奉國師的遺體，送葬的僧人和俗人有兩萬多人，都悲哀慟哭不已。他們分存國師平時所剪的指甲和頭髮，埋葬在云居山。頭髮中纍纍生出舍利子。國師的儀容外貌高大軒昂，智慧學識淵博深厚。凡是國師所到的地方，人們都好像見到一尊佛出世一樣，用香花供養，唯恐落後。所以管領源公賴之，曾經對人說：『我從先父那裡，聽國師詳細談論佛法，頗能通達真乘，於是能夠把死和生看作一樣，遇到事情不害怕。』而先父最終為盡忠而死，我也知道委身來侍奉君主的人，都是國師教化引導的力量。既然這樣，那麼國師的道，不僅僅是探究明白心學，確實能夠增加世俗教化的重要性。而且他抗拒世俗的志向高尚光明，看待榮名利祿，淡泊得好像沒有這些東西一樣，只想隱居在山林泉水之間。雖然多次主持大的寺廟，都是迫於國王的命令才去的。世人都稱他為大善知識，除了國師誰能夠當得起呢？ 宋文憲說：宋朝南渡以後，將達磨（Bodhidharma）的禪宗傳到日本的，是從千光禪師榮西（Eisai）開始的。後來無學元公（Mugaku Sogen），作為佛鑒范公（Fo Jian Fan Gong）的弟子，乘坐海船向東航行，大大振興了禪宗。高峰原妙（Koho Kakumyo）繼承了他的事業。國師是高峰原妙的後代。 松隱茂師傳 松隱茂禪師，字實庵，明朝奉化鄭氏的兒子。從小就喜歡跏趺坐，十六歲依傳法。
【English Translation】 English version: Please expound the Great Precepts. Holding the etiquette of a disciple with utmost respect, he was bestowed the title of National Teacher (Guoshi). After the king passed away, the Heavenly King of Taicang again received the precepts from the teacher, willing to be a disciple. During the teacher's extensive exposition, two stars descended upon the courtyard, their light like the white sun. The two palace's Queen Mothers invited the teacher to receive the Five Precepts at the Immortal Cave. The court officials deliberated and deemed the teacher's reputation and virtue to be high, and they earnestly invited the teacher to reside at Tianlong Temple (Temple of the Heavenly Dragon), bestowing upon him the title of 'Puji of the Right Enlightenment Mind Sect'. They left behind a handwritten letter, which roughly stated: 'The Way resonates through three dynasties, and the name flies across the four seas. Presiding over the seat of Tianlong Temple, once again turning the Dharma wheel. Holding the authority of the Buddha ancestors, repeatedly crushing the demon's fortresses, the nation takes pride in this.' Later, the teacher passed away in the inner court of Tushita Heaven (Doushuai Neiyuan), at the age of seventy-nine, with sixty years of monastic life. The disciples built a full-body stupa behind the temple to enshrine the teacher's remains, and more than twenty thousand monks and laypeople attended the funeral, all weeping with inconsolable grief. They divided and preserved the teacher's nail clippings and hair, burying them in Yunju Mountain. Countless relics grew from the hair. The teacher's appearance was tall and bright, and his wisdom and learning were profound. Wherever the teacher went, people felt as if they were seeing a Buddha appear in the world, offering incense and flowers, fearing only to be late. Therefore, Guanling Yuan Gong Lai Zhi once said to others: 'I heard the National Teacher's detailed discussions of the Buddha Dharma from my late father, and I was able to understand the true vehicle, thus being able to regard death and life as the same, and not being afraid in the face of events.' And my late father ultimately died for loyalty, and I also know that those who devote themselves to serving the ruler are all due to the National Teacher's teachings and guidance. Since this is the case, then the teacher's Way is not only about exploring and understanding the mind, but it can indeed increase the importance of secular teachings. Moreover, his aspiration to resist the world is noble and bright, and he regards fame and fortune as if they were nothing, only wanting to live in the forests and springs. Although he repeatedly presided over large temples, he only did so under the king's orders. The world calls him a great virtuous friend, and who else but the teacher could be worthy of this title? Song Wenxian said: After the Southern Song Dynasty, the one who transmitted the Zen sect of Bodhidharma (Damo) to Japan was Zen Master Eisai (Rongxi) of Senko Temple. Later, Mugaku Sogen (Wuxue Yuan Gong), as a disciple of Fo Jian Fan Gong (Fojian Fan Gong), sailed east on a sea vessel, greatly revitalizing the Zen sect. Koho Kakumyo (Gaofeng Yuanmiao) inherited his work. The teacher is a descendant of Koho Kakumyo. Biography of Master Songyin Mao Zen Master Songyin, named Shian, was the son of the Zheng family of Fenghua in the Ming Dynasty. From a young age, he liked to sit in the lotus position, and at the age of sixteen, he relied on transmission.
法寺希顏出家。使司米鹽細務。師嘆曰。離家為求道。茍羈紲於此。何異狗茍蠅營者耶。乃潛行大江之西。見南澗泉公。師晝夜繫念。無須臾間斷。一夕。松月下照。起步檐隙間。聞泉聲有觸。遽往白之泉公。泉公曰。此間尋常施設。不足發子大機大用。盍往見古林茂公乎。師即擔簦啟行。既至。古林問曰。爾來欲何為。師曰。正為生死事大。特來求出離爾。林曰。子明知四大五蘊。是生死本根。何緣入此革囊耶。師擬議欲答。林以杖擊之。師豁然有所悟入。自是機辯峻絕。縱橫自如。林深器之。命居第一座。至正壬午。宣政院。命長瑞雲之清涼。學徒奔湊。機鋒相加。如兔走鶻落。瞬目輒失。有沙門至問。對未竟。以手拍地而笑。師曰。滯貨何煩拈出耶。沙門噓一聲。師厲聲喝之。沙門有省而去。住清涼十五年。時退隱東堂。影不出山。凝塵滿席。元明良公。師法侄也。迎歸天童之此軒。一旦示微疾。左右請書偈。師舉手指心曰。我此中廓然。何偈之為。端坐憑幾。握右手為拳。以額枕之而逝。世壽八十五。臘七十。引龕行茶毗法。火方舉。忽有物飄灑晴空中。似雪非雪。霏微繽紛。盤旋烈𦦨之上。至火滅乃已。蓋天華云。火后舍利如珠璣者。頗眾。宋文憲序曰。濂聞方䇿所載。靈僧示滅。多有天華之祥。或者謂。
{ "translations": [ "現代漢語譯本：法寺希顏出家后，被安排管理寺院裡米、鹽等瑣碎事務。希顏禪師感嘆道：『我離開家是爲了尋求真理大道，如果被這些瑣事束縛，那和那些茍且偷生、蠅營狗茍的人有什麼區別呢？』於是他悄悄地前往長江以西，拜見了南澗泉公（南澗泉禪師）。希顏禪師日夜不停地思念參悟，沒有片刻間斷。一天晚上，月光照耀在松樹上，他起身在屋檐的縫隙間行走，聽到泉水的聲音有所觸動，立刻去告訴泉公。泉公說：『這裡尋常的設施，不足以啓發你的大智慧和大作用，何不去拜見古林茂公（古林茂禪師）呢？』希顏禪師立刻挑起行李，動身前往。到達后，古林禪師問道：『你來這裡想做什麼？』希顏禪師回答說：『正是因為生死是大事，所以特地來求得解脫。』古林禪師說：『你明明知道四大五蘊（構成人身的五種要素），是生死的根本，為何還要進入這個臭皮囊呢？』希顏禪師正要回答，古林禪師用禪杖擊打他。希顏禪師豁然開悟。從此以後，他的機鋒辯才非常犀利，縱橫自如。古林禪師非常器重他，讓他擔任第一座。至正壬午年，宣政院下令讓希顏禪師主持瑞雲寺的清涼閣。學徒們紛紛前來，機鋒相對，就像兔子逃脫獵鷹的追捕一樣迅速，眨眼間就消失了。有一個沙門（出家修道的人）前來請教，對話還沒有結束，就用手拍打地面而笑。希顏禪師說：『滯留的貨物何必再拿出來呢？』沙門噓了一口氣。希顏禪師厲聲呵斥他。沙門有所領悟，離開了。希顏禪師在清涼寺住了十五年，後來退隱到東堂，身影不出山，座位上積滿了灰塵。元明良公（元明良禪師），是希顏禪師的法侄，迎接他回到天童寺的此軒。有一天，希顏禪師稍微感到不適，身邊的人請他寫偈語。希顏禪師舉起手指著心說：『我心中空空蕩蕩，要什麼偈語呢？』他端坐在幾案旁，握緊右手成拳，用額頭枕著拳頭去世了，世壽八十五歲，僧臘七十年。人們用龕（存放遺體的容器）抬著他的遺體，舉行茶毗（火葬）儀式。火剛剛點燃，忽然有東西飄灑在晴朗的天空中，像雪又不是雪，細微而繽紛，盤旋在燃燒的火焰之上，直到火熄滅才停止。這就是天華。火化后，舍利子像珍珠一樣，非常多。宋文憲（宋濂）在序中寫道：『我聽說方䇿（記載佛教方術的書籍）所記載，靈僧示寂（去世）時，大多有天華的祥瑞。有人說，』", "English version: After Fa Si Xiyan (Fa Si Xiyan Zen Master) became a monk, he was assigned to manage trivial matters such as rice and salt in the monastery. Zen Master Xiyan sighed, 'I left home to seek the truth and the great path. If I am bound by these trivial matters, what difference is there between me and those who live a precarious and opportunistic life?' So he quietly went west of the Yangtze River and met Nanjian Quan Gong (Nanjian Quan Zen Master). Zen Master Xiyan meditated day and night without interruption for a moment. One night, the moonlight shone on the pine trees. He got up and walked between the gaps in the eaves, and heard a touch in the sound of the spring water. He immediately went to tell Quan Gong. Quan Gong said, 'The ordinary facilities here are not enough to inspire your great wisdom and great function. Why not go and see Gulin Mao Gong (Gulin Mao Zen Master)?' Zen Master Xiyan immediately picked up his luggage and set off. After arriving, Zen Master Gulin asked, 'What do you want to do here?' Zen Master Xiyan replied, 'It is precisely because birth and death are major events that I have come here specifically to seek liberation.' Zen Master Gulin said, 'You clearly know that the four elements and five aggregates (the five elements that make up the human body) are the root of birth and death, why do you still enter this stinking skin bag?' Zen Master Xiyan was about to answer when Zen Master Gulin struck him with a staff. Zen Master Xiyan suddenly realized something. From then on, his wit and eloquence were very sharp and free. Zen Master Gulin valued him very much and made him the first seat. In the year of Renwu during the Zhizheng reign, the Xuanzheng Yuan ordered Zen Master Xiyan to preside over the Qingliang Pavilion of Ruiyun Temple. Students flocked to him, and their debates were as swift as a rabbit escaping the pursuit of a falcon, disappearing in the blink of an eye. A Shamen (a person who has left home to practice Taoism) came to ask for advice, and before the conversation was over, he clapped his hands on the ground and laughed. Zen Master Xiyan said, 'Why bother to take out the stagnant goods?' The Shamen sighed. Zen Master Xiyan scolded him sternly. The Shamen realized something and left. Zen Master Xiyan lived in Qingliang Temple for fifteen years, and later retired to the East Hall, his figure never leaving the mountain, and his seat was covered with dust. Yuan Mingliang Gong (Yuan Mingliang Zen Master), who was Zen Master Xiyan's Dharma nephew, welcomed him back to Cixuan of Tiantong Temple. One day, Zen Master Xiyan felt slightly unwell, and the people around him asked him to write a verse. Zen Master Xiyan raised his finger and pointed to his heart, saying, 'My heart is empty, what verse do I need?' He sat upright at the table, clenched his right hand into a fist, and rested his forehead on his fist and passed away, at the age of eighty-five, with seventy years of monastic life. People carried his body in a niche (a container for storing the remains) and held a cremation ceremony. As soon as the fire was lit, something suddenly floated in the clear sky, like snow but not snow, subtle and colorful, hovering above the burning flames, and stopped only when the fire went out. This was celestial flowers. After cremation, there were many relics like pearls. Song Wenxian (Song Lian) wrote in the preface, 'I have heard that the Fang Ce (books recording Buddhist techniques) records that when spiritual monks pass away, there are often auspicious signs of celestial flowers. Some say that,'" "現代漢語譯本：這是（某種）徵兆。" ], "english_translations": [ "English version: This is a sign (of something)." ] }
大乘境界。去來無跡。奚以神異為事。殊不知末習澆漓。人懷厭怠。茍無以聳動瞻視。何以表真悟。而啟正信哉。示現微權。固與諸法實相同一揆。有如師者其事。蓋無讓于古云。
竺遠源公傳
正源。字竺遠。姓歐陽。南康人也。生之夕。梵僧見夢于其母。具戒后。參虛谷陵公。公以龍潭滅紙炬語問之。師對以焦石可破層冰。公曰。破后奚為。應之曰。探索乃知。公詰曰。所知者何事。方思對其語。公遽舉杖擊之。師悚然默喻。由是智開識融。外內無礙。而人歸之矣。出世。凡五主巨剎。皆方鎮大臣。遣使者所邀致。位尊而不以為榮。德盛而守之以謙。居道場。增室廬之未備。主徑山。掩亂兵之遺骼。在靈隱。樓閣皆為煨燼。惟師所居獨存。類有神以相之者。以元至正二十一年六月。示寂。壽七十又三。塔全身於徑山。弟子分瘞爪發於道場。舍利叢然乎其間。
桐江大公傳
紹大。吳氏子。世居嚴之桐江。故因以為號。師神觀孤潔。不樂處塵𡏖中。一觸世氛。唯恐有以涴之。具戒後上雙徑。謁大辨陵公。公道價傾東南。見師甚喜。授以心印。師退自計曰。如來大法。其止如斯而已乎。遽辭去。遍歷叢席。諸尊宿告之者。不異徑山時。慨然曰。吾今而後知法之無異味也。乃歸見公。公俾給侍
【現代漢語翻譯】 現代漢語譯本 大乘境界，來去不留痕跡，為何還要以神通奇異之事為重呢？實在是世風日下，人們心懷厭倦懈怠，如果不用一些驚世駭俗的舉動來吸引人們的關注，又如何彰顯真正的覺悟，開啟真正的信仰呢？示現一些微小的權宜之計，實際上與諸法的真實本性是完全一致的。就像正源禪師所做的那樣，他的事蹟，大概不會遜色于古人吧。
竺遠源公傳
正源（Zhengyuan），字竺遠（Zhuyuan），姓歐陽（Ouyang），是南康（Nankang）人。在他出生的晚上，一位梵僧在她的母親的夢中顯現。受具足戒后，參訪虛谷陵公（Xugu Linggong）。陵公用龍潭滅紙炬的典故來問他。正源回答說：『焦石可以破開厚厚的冰層。』陵公問：『破開之後又如何呢？』正源回答說：『探索之後才能知道。』陵公追問說：『所知道的是什麼事呢？』正源正在思考如何回答時，陵公突然舉起禪杖打了他。正源悚然領悟。從此智慧開啟，識見通融，內外通達無礙，人們都歸服於他。他曾擔任五座大寺的主持，都是由地方鎮守大臣派遣使者邀請他去的。他地位尊貴卻不以此為榮，德行盛大卻以謙遜自守。在道場，他增建了尚未完備的房舍。主持徑山寺（Jingshan Temple）時，掩埋了戰亂中遺留的屍骨。在靈隱寺（Lingyin Temple），樓閣都被燒成灰燼，只有他所居住的地方獨自儲存下來，好像有神靈在保護他一樣。在元朝至正二十一年六月圓寂，享年七十三歲。全身舍利塔建在徑山寺，弟子們將他的指甲和頭髮分別埋葬在各個道場，舍利散佈在其中。
桐江大公傳
紹大（Shaoda），是吳（Wu）氏之子，世代居住在嚴州（Yan Zhou）的桐江（Tongjiang），因此用桐江作為他的號。他神情孤傲清高，不喜歡身處塵世之中，一接觸到世俗的氣息，就唯恐被玷污。受具足戒后，前往雙徑（Shuangjing），拜見大辨陵公（Dabian Linggong）。陵公的聲望傾動東南，見到紹大非常高興，將心印傳授給他。紹大退下後自己思量說：『如來大法，難道就只是這樣而已嗎？』於是辭別離去，遍訪各個寺院。各位尊宿告訴他的，與在徑山寺時沒有什麼不同。他感慨地說：『我從今以後才知道佛法沒有什麼特別的滋味啊！』於是回去拜見陵公。陵公讓他擔任侍者。
【English Translation】 English version The realm of Mahayana is traceless in coming and going. Why should we emphasize supernatural powers and wonders? It is truly because the customs are deteriorating, and people are weary and indolent. If there is nothing to startle and attract attention, how can we manifest true enlightenment and initiate genuine faith? Showing minor expedient means is actually completely consistent with the true nature of all dharmas. Like what Zen Master Zhengyuan did, his deeds are probably no less than those of the ancients.
Biography of Master Zhuyuan
Zhengyuan, styled Zhuyuan, with the surname Ouyang, was a native of Nankang. On the night of his birth, a Brahman monk appeared in his mother's dream. After receiving the full precepts, he visited Master Xugu Linggong. Linggong questioned him using the story of Longtan extinguishing a paper torch. Zhengyuan replied, 'A scorched stone can break through thick ice.' Linggong asked, 'What happens after breaking through?' Zhengyuan replied, 'Exploration will reveal the answer.' Linggong pressed, 'What is it that is known?' As Zhengyuan was contemplating his response, Linggong suddenly raised his staff and struck him. Zhengyuan was startled and understood. From then on, his wisdom opened, his understanding became clear, and he was unhindered both internally and externally, and people submitted to him. He served as the abbot of five great monasteries, all of which were at the invitation of local military governors who sent envoys to invite him. He held a high position but did not consider it an honor, and his virtue was great but he guarded it with humility. At the monastery, he added to the incomplete buildings. While presiding over Jingshan Temple, he buried the remains left from the war. At Lingyin Temple, the pavilions were all burned to ashes, but only the place where he lived remained intact, as if protected by spirits. He passed away in June of the twenty-first year of the Yuan Dynasty's Zhizheng era, at the age of seventy-three. His complete body stupa was built at Jingshan Temple, and his disciples buried his nails and hair separately at various monasteries, with relics scattered among them.
Biography of Master Tongjiang
Shaoda, son of the Wu family, lived for generations in Tongjiang of Yanzhou, hence he used Tongjiang as his sobriquet. The master's spirit was solitary and pure, and he did not enjoy being in the dusty world. At the slightest touch of worldly atmosphere, he feared being defiled. After receiving the full precepts, he went to Shuangjing to visit Master Dabian Linggong. Linggong's reputation shook the southeast, and he was very pleased to see Shaoda, transmitting the mind seal to him. Shaoda retreated and pondered, 'Is the great Dharma of the Tathagata just this?' Thereupon, he bid farewell and visited various monasteries. What the venerable monks told him was no different from what he had heard at Jingshan Temple. He exclaimed, 'I now know that the Dharma has no special flavor!' So he returned to visit Linggong. Linggong had him serve as an attendant.
左右。師益加奮勵。脅不沾席者數載。朝叩夕咨。所以悟疑辨惑者。無一發遺憾。遂得自在無畏。尋以心法既明。而世出世智。不可不竟。每夜敷席于地。映像前長明燈讀之。一大藏全文。閱之至三過。皆通其旨趣。師之志猶未已。儒家言。及老氏諸書。亦擇取而嚅嚌之。自是內外之學。兩無所愧矣。出世。凡三坐道場。學子翕集座下。甚至無席受之。能正容悟物。人見之意消。有求文句者。操筆立書。貫穿經論。而以第一義為歸。間遊戲翰墨。發為聲詩。沖和簡遠。有唐人遺風。至於有所建造。甃石運甓。躬任其勞。以為眾倡。手未嘗捉金帛。悉屬之知因果者。或尤之。則曰。吾知主法而已。嘗患滯下疾。拭凈不忍用廁紙。摘菽葉充之。生平不畜長物。所服布袍。或十餘年不易。報身七十有四而化。維那發遺篋。欲行唱衣故事。唯紙衾一具而已。大笑而去。其刻苦。蓋人之所不能堪。非見解正力量弘。豈易致是哉。
千巖長禪師傳
元長。字無明。一號千巖。越之蕭山董氏子。七歲經書過目成誦。出入蹈炬循蒦。有若成人。年既長。從授經師。學法華經。指義而問。師弗能答。受具戒于靈芝寺。會行丞相府。飯僧。師隨眾入。中峰本公在座。見師即呼。問曰。汝日用何如。對曰。唯唸佛爾。公曰。佛今
何在。師方擬議。公厲聲喝之。師遂作禮求指示。公以無字授之。遂縛禪于靈隱山中。后又隨順世緣。將十載矣。一旦喟然嘆曰。生平志氣。充塞乾坤。乃今作甕中醯雞耶。即復入靈隱山危坐。脅不沾席者三年。因往望亭。聞雀聲有省。亟見本公。公復斥之。師憤然來歸夜將寂。忽鼠翻食貓之器。墮地有聲。遂大悟如蟬蛻。污濁之中。浮游玄間。上天下地。一時清朗。被衣待旦。復往質于公。公問曰。趕州何故云無。對曰。鼠餐貓飯。公曰。未也。對曰。飯器破矣。公曰。破后云何。對曰。筑碎方甓。公乃微笑。祝令護持。時節若至。其理自彰。師既受付囑。乃隱天龍之東庵。耽悅禪味。不與外緣。有二𧉮。日來環繞座下。師為說皈戒。𧉮矯首低昂。作拜勢而去。自是聲光日顯。笑隱方主中竺。力薦起之。丞相脫歡。亦遣使迫師出世。皆不聽。無何諸山。爭相勸請師度。不為時所容。杖錫逾濤江而東。至烏傷之伏龍山。誓曰。山若有水。吾將止焉。俄山泉溢出。作白乳色。師遂依大樹以居。實泰定丁卯冬十月也。久之。鄉民翕然宗之。邑大姓二樓君。為之創因舊號建大伽藍。重樓杰閣。端門廣術。輝映林谷。內而齊魯燕趙秦隴閩蜀。外而日本三韓八番羅甸交趾琉球。莫不奔赴膜拜。咨決心學。至有求道之切。斷臂師前
。以見志者。朝廷三遣重臣。降名香以寵嘉之。江淮雄藩。若宣讓王。則下令加護其教。若鎮南王。則親書寺額。賜僧伽黎衣。及師號。帝師亦再降旨。俾勢家無有所侵陵。並錫大禪師之號。資政院。又為啟于東朝。命朝臣制師號。並金襕法衣。以賜焉。師疏眉秀目。豐頤美髯。才思英發。頃刻千偈。包含無量妙義。得其片言。皆珍惜寶護惟謹。論者謂。師踐履真實。談辨迅利。或無愧於智覺云。至正丁酉。師年七十有四。示微疾。會眾書偈云。平生饒舌。今日敗闕。一句轟天。正法眼滅。遂投筆而逝。弟子輩。用陶器涵蓋。奉全身瘞于青松庵。宋文憲銘之。其序曰。濂。初往伏龍山見師。師吐言如奔雷。時濂方尚氣頗欲屈之。相與詰難數千言。不契而退。越二年。又往見焉。師問曰。聞君閱盡一大藏教。有諸。濂曰。然。曰耳閱乎。抑目觀也。曰。亦目觀爾。曰。使目之能觀者。君謂誰耶。濂揚眉向之。於是相視一笑。自是厥後。知師之道。超出有無。實非凡情之可窺測。因締為方外交。垂三十年。其激揚義諦。往來尺牘之在篋衍者。墨尚濕也。雖纏於世相。不能有所證入。而相知最深。銘。非濂為而孰宜。其為名賢追慕之如此。
無用貴師傳
守貴。字無用。別號水庵。婺之甄氏子。其家業于耕樵。
【現代漢語翻譯】 現代漢語譯本： 爲了表彰他的志向，朝廷三次派遣重要大臣，帶著名貴的香來嘉獎他。江淮一帶強大的藩王，如宣讓王，就下令加強對他的教派的保護；鎮南王則親自題寫寺廟匾額，賜予僧伽黎衣（Samghati，僧侶的袈裟）和師號。帝師也多次下旨，讓有權勢的家族不得侵犯他，並賜予『大禪師』的稱號。資政院又向東朝進言，命令朝廷大臣制定師號和金襕法衣，賜予他。大師眉毛疏朗，眼睛秀美，面頰豐滿，鬍鬚漂亮，才思敏捷，頃刻間就能寫出成千上萬的偈語，包含著無量的妙義。能得到他的一句話，大家都珍惜寶護，非常謹慎。評論的人說，大師踐行真實，辯論迅猛犀利，或許不愧於智覺（Zhi Jue，指天臺宗的智者大師）。至正丁酉年，大師七十四歲，略微示現疾病，召集眾人寫下偈語說：『平生饒舌，今日敗闕。一句轟天，正法眼滅。』於是放下筆去世。弟子們用陶器涵蓋，將他的全身安葬在青松庵。宋文憲為他撰寫銘文，銘文的序言說：『濂（Lian，指宋濂）最初前往伏龍山拜見大師，大師說話如奔雷一般。當時濂血氣方剛，很想壓倒他，相互詰難了幾千言，不合而退。過了兩年，又去拜見他。大師問：『聽說你閱盡了一大藏教（Tripitaka，佛教經典總稱），有這回事嗎？』濂說：『是的。』大師說：『是用耳朵聽的呢，還是用眼睛看的呢？』濂說：『也是用眼睛看的。』大師說：『那麼，使眼睛能夠觀看的，你說是誰呢？』濂揚起眉毛對著他。於是兩人相視一笑。從此以後，知道大師的道，超出了有無的界限，實在不是凡人的情感可以窺測的。因此結為方外之交，垂三十年。他激揚義理，往來書信還在篋衍中的，墨跡還濕潤著。雖然被世俗所纏繞，不能有所證悟，但彼此相知最深。銘文，不是濂來寫，誰更合適呢？』他被名賢追慕到如此地步。
無用貴師傳
守貴（Shou Gui），字無用（Wu Yong），別號水庵（Shui An），是婺州甄氏的兒子，他的家族以耕田砍柴為業。
【English Translation】 English version: To acknowledge his aspirations, the court dispatched prominent officials three times, bestowing precious incense to commend him. Powerful regional rulers in the Jianghuai area, such as Prince Xuanrang, issued decrees to enhance the protection of his sect. Prince Zhennan personally inscribed the temple's plaque, bestowed a Samghati (monk's robe) and a title of 'Master'. The Imperial Preceptor also issued multiple edicts, preventing influential families from encroaching upon him, and granted him the title of 'Great Dhyana Master'. The Zizheng Yuan (Council of State Affairs) further appealed to the Eastern Court, ordering court officials to create a master's title and a gold-embroidered kasaya (robe), to be bestowed upon him. The master had sparse eyebrows and beautiful eyes, a full face and a handsome beard, his talent and thoughts were brilliant, composing thousands of gathas (verses) in an instant, containing immeasurable profound meanings. To obtain even a single word from him, everyone cherished and protected it with utmost care. Commentators said that the master practiced truthfulness and debated swiftly and sharply, perhaps not unworthy of Zhi Jue (referring to Zhiyi, the founder of the Tiantai school). In the Dingyou year of the Zhizheng era, the master, at the age of seventy-four, showed a slight illness, gathered the assembly and wrote a gatha, saying: 'All my life I've been talkative, today I've failed. A sentence that shakes the heavens, the eye of the true Dharma is extinguished.' Then he put down his pen and passed away. The disciples used a pottery container to cover and bury his whole body at the Qingsong Hermitage. Song Wenxian wrote an inscription for him, the preface of the inscription said: 'Lian (referring to Song Lian) initially went to Fulong Mountain to see the master, the master's words were like rushing thunder. At that time, Lian was full of vigor and wanted to subdue him, they questioned each other for thousands of words, and parted without agreement. Two years later, he went to see him again. The master asked: 'I heard that you have read through the entire Tripitaka (Buddhist canon), is that so?' Lian said: 'Yes.' The master said: 'Did you listen with your ears, or did you see with your eyes?' Lian said: 'I also saw with my eyes.' The master said: 'Then, who do you say is the one who enables the eyes to see?' Lian raised his eyebrows towards him. Then they looked at each other and smiled. From then on, he knew that the master's Dao (path) transcended the boundaries of existence and non-existence, and was truly beyond the comprehension of ordinary emotions. Therefore, they formed an extraordinary friendship, lasting for thirty years. His inspiring discussions of profound meanings, and the correspondence still in the box, the ink is still wet. Although entangled in worldly affairs, unable to attain enlightenment, they knew each other most deeply. The inscription, if not written by Lian, who would be more suitable?' He was admired by famous scholars to such an extent.
Biography of Master Wuyong Gui
Shou Gui, styled Wuyong, also known as Shuian, was a son of the Zhen family of Wuzhou. His family made a living by farming and gathering firewood.
每使之行馌田間。師志弗樂。乃同鄉童子。從師學詩書。年十八。入里之康侯山。為僧所事叢脞。師又弗樂。棄之往浙水西。日以問道為事。適千巖長公。縛禪于龍華。往拜之。授以向上一機。冥參默究。恍若有所契。龍華與天龍院鄰。天龍沙門平大道。務起廢。之挽千巖主之。及千巖走烏傷。復與之俱。山有廢剎。曰聖壽。千巖新之。命師領其徒。至正丙戌。還天龍。復往參中峰本公。斷崖義公。梁山寬公。其反覆叩答。不異見千巖時。既而退居嘉興。建庵為逸老計。忽一夜。夢大道來別曰。吾已棄人間世矣。師大驚。急拏舟往視之。大道果告寂。因名所居庵。為應夢。師自是復主天龍。天龍素無恒產。募齋民二千家。每臨食時。輒取一小甌。聚之養四眾。凡大道未竟之業。師殫志畢慮。為造僧室與演法堂。堂上為閣。以安吳越錢氏所造大悲尊像。又買並寺之地。以為蔬畦。而寺制所有者。小大咸飾。隱然如大伽藍矣。辛丑八月。作偈一首。副以高麗凈瓶。寄別行省丞相達識公。明日沐浴。索筆書頌曰。一蝸臭殼。內外穢惡。撒手便行。虛空振鐸。天龍一指今猶昨。擲筆而化。世壽七十有二。丞相加嘆。遣官為具後事。奉全身塔于西岡。師平生不畜長物。寒暑唯一布衣。戒行甚峻。常落一齒。左右櫝藏之。中生舍利
。五色燁然。日見增長云。
日本古先原公傳
印原。字古先。相州藤氏子。藤為國中貴族。師生有異徴。垂髫時。輒刻木為佛陀像。持以印空。人異之。十三剃髮受具戒。遍歷諸師戶庭。咸無所證入。乃嘅然嘆曰。中夏乃佛法淵藪。盍往求之乎。於是。絕鯨波之險。奮然南遊。初參無見頂公于天臺華頂。公語之曰。汝緣不在此。中峰本公。現說法杭之天目山。爐韛正赤。此真汝導師。宜急行。師即蓬累而出。往見中峰。中峰一見。遽命給侍左右。屢呈見解。輒遭呵斥。退而涕泣。至於飲食皆廢。中峰憐其誠懇。乃謂之曰。此心包羅萬象。迷則生死。悟則涅槃。生死之迷。固是未易驅斥。涅槃之悟。猶是入眼金塵。當知般若如大火聚。近之則焦頭爛額。唯存不退轉一念。生與同生。死與同死。自然與道相符脫。使未悟之際。千釋迦。萬慈氏。傾出四大海水。入汝耳根。總是虛妄塵勞。皆非究竟之事也。師聞遍身汗下。益厲精猛積之之久。忽有所省。現前境界。一白無際。中峰印之。復見諸大老。皆無異詞。會清拙澄公。將入日本建立法幢。師送至四明。澄公曰。子能同歸。以輔成我乎。師曰。雲水之蹤。無住無心。何不可之有。即攝衣升舟。其後澄公能化行於遐邇者。皆師之力也。然瓣香酬法乳。的歸之
【現代漢語翻譯】 現代漢語譯本：五種顏色鮮艷奪目，如雲般每日增長。
日本古先原公傳
印原，字古先，是相州藤氏的後代。藤氏是當地的貴族。他出生時就顯現出與衆不同的徵兆。年幼時，就經常用木頭雕刻佛陀（Buddha）的形象，拿著它在空中印蓋，人們都覺得他很奇異。十三歲時剃髮出家，受了具足戒（full monastic vows）。他遍訪各家師父的門庭，但都沒有獲得任何證悟。於是慨嘆道：『中原（指中國）才是佛法的淵藪啊，何不前往求法呢？』於是，不畏懼跨越大海的危險，奮然南下。最初在天臺山的華頂山參拜無見頂公。無見頂公對他說：『你的因緣不在這裡。中峰本公，現在在杭州的天目山說法，爐火正旺，他才是你真正的導師，應該趕快去。』 師父隨即穿著破舊的衣服離開，前去拜見中峰（Zhongfeng）。中峰一見到他，就立即命他侍奉左右。他多次呈上自己的見解，但總是遭到呵斥。退下後就哭泣，甚至連飲食都廢棄了。中峰憐憫他的誠懇，於是對他說：『這顆心包羅萬象，迷惑就會生死輪迴，覺悟就是涅槃（Nirvana）。生死的迷惑，固然不容易驅除，涅槃的覺悟，也像是進入眼中的金粉。應當知道般若（Prajna，智慧）就像巨大的火堆，靠近就會燒得焦頭爛額。唯有保持不退轉的信念，生一起生，死一起死，自然就能與道相符合。即使在未覺悟的時候，千個釋迦（Sakyamuni Buddha），萬個慈氏（Maitreya，彌勒菩薩），傾倒出四大海水，進入你的耳根，也都是虛妄的塵勞，都不是究竟的事情啊。』 師父聽了之後，遍身流汗，更加努力精進，積累了很久，忽然有所領悟，現前的境界，一片空白無邊無際。中峰印可了他。他又拜見了各位大德長老，都沒有不同的說法。適逢清拙澄公（Qingzhuo Cheng Gong）將要前往日本建立法幢，師父送他到四明。澄公說：『你能一起回去，來輔助我成就嗎？』 師父說：『雲水的軌跡，無所住，無所求，有什麼不可以的呢？』 隨即整理衣物登上船。之後澄公能夠教化遠近，都是師父的力量啊。然而，獻上心香來報答法乳之恩，最終還是歸於寂滅。
【English Translation】 English version: The five colors are bright and dazzling, increasing daily like clouds.
Biography of Yuan Gong of Kosen in Ancient Japan
Yinyuan, styled Kosen, was a descendant of the Fuji clan in Sagami Province. The Fuji clan was a noble family in the region. He showed extraordinary signs from birth. As a child, he would often carve images of the Buddha (Buddha) from wood, using them to stamp the air, which people found strange. At the age of thirteen, he shaved his head and received the full monastic vows (full monastic vows). He visited the households of various teachers, but gained no enlightenment. He sighed and said, 'The Central Plains (referring to China) is the source of Buddhism. Why not go there to seek the Dharma?' Therefore, unafraid of the dangers of crossing the ocean, he resolutely traveled south. He first visited Wujian Ding Gong at Huading Mountain in Tiantai. Wujian Ding Gong told him, 'Your affinity is not here. Zhongfeng Ben Gong is currently teaching the Dharma at Tianmu Mountain in Hangzhou. The furnace is burning red. He is your true teacher. You should go quickly.' The master then left in tattered clothes and went to see Zhongfeng (Zhongfeng). As soon as Zhongfeng saw him, he immediately ordered him to serve by his side. He repeatedly presented his views, but was always rebuked. He would retreat and weep, even neglecting food and drink. Zhongfeng, pitying his sincerity, said to him, 'This mind encompasses all things. Delusion leads to birth and death, enlightenment is Nirvana (Nirvana). The delusion of birth and death is certainly not easy to dispel, and the enlightenment of Nirvana is like gold dust in the eyes. You should know that Prajna (Prajna, wisdom) is like a great fire; approaching it will burn your head and face. Only by maintaining an unwavering faith, living together in life and dying together in death, can you naturally be in harmony with the Tao. Even if, in a state of non-enlightenment, a thousand Sakyamuni Buddhas (Sakyamuni Buddha) and ten thousand Maitreyas (Maitreya, the Bodhisattva Maitreya) were to pour out the four great oceans into your ears, they would all be false and defiled, and not the ultimate matter.' Upon hearing this, the master was covered in sweat and worked even harder, accumulating for a long time. Suddenly, he had an insight, and the present state was a blank, boundless expanse. Zhongfeng confirmed it. He also visited various great elders, and they all had the same opinion. It happened that Qingzhuo Cheng Gong (Qingzhuo Cheng Gong) was about to go to Japan to establish the Dharma banner. The master sent him to Siming. Cheng Gong said, 'Can you return with me to help me succeed?' The master said, 'The traces of clouds and water are without dwelling and without seeking. What is impossible?' He then arranged his clothes and boarded the boat. Later, Cheng Gong was able to teach far and wide, all thanks to the master's efforts. However, offering incense to repay the kindness of the Dharma milk, he ultimately returned to stillness.
中峰。師化大行。專以流通大法。建立梵宮為事。若丹州之愿勝。津州之保壽。江州之普門。信州之盛典。房州之天寧。皆郁然成大蘭若。而建長之西。復創廣德庵。命其徒守之。如慧林。等持。真如。萬壽。凈智。皆師受請弘化之剎。勞績之見不與焉。年度比丘千餘人。非所度而受法稱弟子者。不與焉。師臨眾端嚴。見者若未易親。及聞其誨者。溫若春陽。莫不悅服而去。人有來求法語偈頌者。濡毫之頃。翩翩數百言。曾不經意。皆契合真如。師不自以為是也。取語錄並外集。投火中曰。吾祖不立文字。留此糟粕何為。門人慾畫師像。預索讚語。師作一圓相。題其上曰。妙相圓明。如如不動。觸處相逢。是何面孔。其方便為人皆類此。甲寅春正月。坐化于長壽院。
福源傳
福源。字古淵。賜號佛性普明大禪師。師生太原李氏。李氏故舊族。歷唐宋。以儒業為顯官。祖奉訓大夫知南陽令圭。舉二子。長德英登進士。次威大將軍珍明。師父也。母蘇氏。長齋奉佛。誦金剛觀音經。為日課不少怠。一夕。夢老僧捧僧伽黎付之。覺而有娠。生時多祥瑞。父母愛之。授書不讀。而以栗麥子。紀念觀音。父怒撻之。師泣告曰。兒愿學佛。不願選官也。父益怒。驅使辱之。復閉之空室。絕其食。庶有迴心。師執志愈
堅。父母不得已。𢹂送妙覺院。禮朗公為師。而披剃焉。受具習大乘經論。興定中。元兵南下。師潛遁山谷間。食樹皮草根得不死。恨至道未聞。事定后。走真定西牛見廓樂老人一公。機語相入。一公五坐道場。師為侍者。后見圓明照公。照一日舉僧問雲門啐啄之機。門云響問師。汝如何會。對曰。今日痛領和尚一問。曰。意旨如何。對曰。一聲齊和處。千古意分明。照化。師復見一公。公曰。源侍者。汝來也親切處道一句看。師進前曰。即日恭惟和尚尊候萬福。曰。如何是佛法大意。對曰。滿口牙是骨。耳朵兩片皮。公作色曰。何曾見圓明來。師問。如何是佛法大意。公喝之。師擬議。公便打曰。滿口牙是骨。耳朵兩片皮。師忽省作禮。一公印之以偈。出世凡三主大剎。于潭柘最久。不動聲色。而起振頹廢。聲價重諸方。師具智慧力。開折攝門。不避強禦。魔闡必挫。善類必植。故能開田居山。整洪規。敦後學繼古德之風。太師國王。錫海云宗師。摩衲大衣。海云以授師。師瓣香。寔歸廓樂。不以海云厚己而異其志。海云嘗謂人曰。源公。天性真淳有節義。特立世表。人不得而親疏之。堂堂乎了事本色人也。以至元某年坐化。塔于潭柘。其與萬松老人多和照公諸耆宿唱酬。此事問答機衡。師語尤為逸格。既大興潭柘
【現代漢語翻譯】 現代漢語譯本： 堅（名號）。父母沒有辦法，只得將他送到妙覺院，拜朗公為師，剃度出家。他受了具足戒，學習大乘經論。興定年間，元兵南下，法師便潛藏在山谷中，靠吃樹皮草根得以存活。他遺憾自己未能聽聞至高的佛法，事態平定后，便前往真定西牛拜見廓樂老人一公（法號）。兩人機鋒相投。一公在五個道場主持法席，法師擔任侍者。後來，他又拜見了圓明照公（法號）。照公有一天舉僧人問雲門（禪宗大師）的啐啄之機（師徒間心領神會的時機），問法師：『你如何理解？』法師回答說：『今日痛切領會了和尚的提問。』照公問：『意旨如何？』法師回答說：『一聲齊和之處，千古之意分明。』照公認可了他的回答。 照公圓寂后，法師又去拜見一公。一公說：『源侍者，你來了，說一句親切的話來看看。』法師上前說：『即日恭祝和尚您尊候萬福。』一公問：『如何是佛法大意？』法師回答說：『滿口牙是骨頭，耳朵兩片是皮。』一公變了臉色說：『何曾見過圓明來？』法師反問：『如何是佛法大意？』一公呵斥他。法師猶豫不決，一公便打了他一下，說：『滿口牙是骨頭，耳朵兩片是皮。』法師忽然醒悟，行禮致謝。一公用偈語印證了他的開悟。法師出世主持過三大寺院，在潭柘寺（寺名）的時間最長。他不動聲色，卻能振興衰敗的寺院，聲名遠播。法師具有智慧力，善於運用開示和攝受的方法，不懼怕強權，魔障必定被挫敗，善類必定被培植。因此，他能夠開墾田地，居住山林，整頓寺院的規章制度，敦促後輩學人繼承古德的風範。太師國王賜予他『海云宗師』的稱號和摩衲大衣。海云（法號）將衣缽傳授給法師，但法師仍然尊崇廓樂的教義，不因為海云對自己的厚待而改變志向。海云曾對人說：『源公，天性真淳，有節義，特立獨行，不與世俗同流合污，真是個徹徹底底的了事人。』至元年間，法師坐化圓寂，塔葬于潭柘寺。他與萬松老人（法號）、照公等諸位耆宿多有唱酬，其中問答機鋒，法師的言語尤其超脫。他大力興建潭柘寺。
【English Translation】 English version: Jian (name). His parents had no choice but to send him to Miaojue Temple and ask Lang Gong (honorific) to be his teacher, and he was tonsured as a monk. He received the full precepts and studied the Mahayana scriptures and treatises. During the Xingding period, when the Yuan soldiers went south, the master hid in the mountains and valleys, surviving by eating tree bark and grass roots. He regretted not having heard the supreme Dharma. After the situation stabilized, he went to Zhen Dingxi Niu to see the old man Kuole Yigong (Dharma name). Their minds resonated with each other. Yigong presided over five monasteries, and the master served as his attendant. Later, he met Yuanming Zhao Gong (Dharma name). One day, Zhao Gong raised the case of Yunmen's (Chan master) 'knocking and pecking' (the opportune moment for a teacher and student to understand each other) to a monk and asked the master: 'How do you understand it?' The master replied: 'Today, I deeply understand the master's question.' Zhao Gong asked: 'What is the meaning?' The master replied: 'Where the sounds are in complete harmony, the meaning of the ages is clear.' Zhao Gong approved of his answer. After Zhao Gong passed away, the master went to see Yigong again. Yigong said: 'Attendant Yuan, you have come. Say something intimate for me to see.' The master stepped forward and said: 'Today, I respectfully wish the master good health and happiness.' Yigong asked: 'What is the great meaning of the Buddha-dharma?' The master replied: 'A mouthful of teeth is bone, and the two ears are skin.' Yigong changed his expression and said: 'Have you ever seen Yuanming come?' The master asked in return: 'What is the great meaning of the Buddha-dharma?' Yigong scolded him. The master hesitated, and Yigong hit him, saying: 'A mouthful of teeth is bone, and the two ears are skin.' The master suddenly awakened and bowed in gratitude. Yigong confirmed his enlightenment with a verse. The master came into the world and presided over three major temples, spending the longest time at Tanzhe Temple (temple name). He revived the declining temple without making a sound, and his reputation spread far and wide. The master possessed the power of wisdom and was skilled in using the methods of instruction and acceptance. He was not afraid of power, and demonic obstacles were sure to be defeated, and good people were sure to be cultivated. Therefore, he was able to cultivate fields, live in the mountains, rectify the temple's rules and regulations, and urge later generations of scholars to inherit the style of the ancient virtues. The Grand Tutor and King bestowed upon him the title of 'Haiyun Master' and a monastic robe. Haiyun (Dharma name) passed the robe and bowl to the master, but the master still respected Kuole's teachings and did not change his aspirations because of Haiyun's kindness to him. Haiyun once said to people: 'Master Yuan, his nature is truly pure, he has integrity, he stands out from the crowd, and he does not associate with the world. He is truly a person who has completely settled matters.' In a certain year of the Zhiyuan era, the master passed away in meditation and was buried in a pagoda at Tanzhe Temple. He often exchanged poems with the old man Wansong (Dharma name), Zhao Gong, and other elders, among which the master's words were particularly detached in the question-and-answer exchanges. He vigorously built Tanzhe Temple.
。功成而弗居。退處東庵。若不知者。其巽退如是。然性孤硬諸方以源鐵橛稱之。
無極導師傳
無極導禪師者。吳興趙氏子。宋宗室也。母計氏。素慕佛乘。咸淳四年十月。將誕。夢白光盈室者三夕。師之生。未嘗啼哭。元兵下江南。居民逃散。母𢹂之匿苫中。遊兵俘母去。父求之遇害。某氏憐其孤兒育於家。稍長。常語人曰。誰無父母。吾父死將奈何。母被俘而北。吾愿畢此生以求見。不然何以生於天地間耶。啼泣。誓于觀音大士。日暮必二千拜。期以見母。凡藝事。茍可款曲近人者。雖至污賤甘為之。遂隱於刀鑷。以行走十寒暑。至河間之樂壽縣。有老翁示其處。蓋貴宦家。見母而不能辯。師乃稱己乳名。與內外族姻。抱持慟哭。哀動路人。母曰。吾不幸至此。朝夕禱天乞歸。此雖富貴。從汝歸死足矣。然居此久。容徐圖之。逾年言于官。而後奉母以南。因請曰。母子相離二十有三年。幸而見母。皆佛菩薩力。乃制竹輿。坐母其上。負戴以行。十步則輟而拜。至普陀洛伽山而返。猶以未足以報親。報親莫如入道。遂從鐵山瓊禪師落髮。咨叩玄要。深坐崖庵。晝則以菅。夜則霜露凝寒。豺虎交前弗顧也。及庵信公。說法道場山。侍母進謁。益奪烈堅忍脅不傅席。過杭之凈慈。值無有元公。與語器之。
【現代漢語翻譯】 現代漢語譯本：功成而不居功，退隱於東庵，就像什麼都不知道一樣。他的謙遜退讓就是這樣。然而，因為他的性格孤僻剛硬，各方都稱他為『源鐵橛』（形容人堅定不移，難以動搖）。
《無極導師傳》
無極導禪師，是吳興趙氏的子孫，是宋朝皇室的後裔。他的母親姓計，一向仰慕佛法。咸淳四年十月，即將分娩時，連續三個晚上夢見白光充滿房間。禪師出生后，從未啼哭。元兵攻下江南，居民四處逃散。他的母親帶著他躲藏在草堆中，被巡邏的士兵俘虜帶走。他的父親尋找他們時遇害。某氏憐憫這個孤兒，收養在家中。稍微長大后，他經常對人說：『誰沒有父母？我的父親死了，我該怎麼辦？母親被俘虜到北方，我願意用我的一生去尋求與她相見。不然，我憑什麼生存在天地之間呢？』他啼哭著，向觀音大士發誓，每天晚上必定拜兩千次，期望能夠見到母親。凡是可以通過技藝委婉地接近人的事情，即使是再骯髒卑賤的工作也甘願去做。於是他隱身於剃頭匠的行業中，以此行走十年。到達河間的樂壽縣，有位老翁告訴他母親的住處，原來是富貴人家。他見到母親卻不能辨認。禪師於是說出自己的乳名，與內外親族相認，抱在一起痛哭，悲哀之情感動了路人。他的母親說：『我不幸到了這裡，早晚都向天祈禱能夠回去。這裡雖然富貴，但能跟你回去，死了也足夠了。』然而，在這裡住了很久，容我慢慢地想辦法。過了一年，她向官府說明情況，然後帶著母親向南返回。因此，他請求說：『母子分離了二十三年，幸好能夠見到母親，這都是佛菩薩的力量。』於是他製作了竹轎，讓母親坐在上面，自己揹著抬著行走，每走十步就停下來跪拜。到達普陀洛伽山後才返回。他仍然認為這不足以報答親恩，報答親恩不如出家修道。於是他跟隨鐵山瓊禪師剃度出家，請教佛法的精要，深深地坐在山崖邊的庵中。白天用茅草遮蔽身體，夜晚霜露凝結寒冷，豺狼虎豹在眼前交錯也不顧。等到庵信公在說法道場山說法時，他侍奉母親前去拜見，更加堅定勇猛，脅不貼席。經過杭州的凈慈寺時，遇到無有元公，與他交談后，認為他是個可造之材。
【English Translation】 English version: He achieved success and did not dwell on it, retreating to the Eastern Hermitage as if he knew nothing. His humility and retreat were like this. However, due to his solitary and unyielding nature, he was known in all directions as 'Yuan Tie Jue' (源鐵橛) (meaning steadfast and immovable).
Biography of Teacher Wuji
Chan Master Wuji Dao was a descendant of the Zhao family of Wuxing, a descendant of the Song Dynasty imperial family. His mother, surnamed Ji, had always admired Buddhism. In the tenth month of the fourth year of Xianchun, when she was about to give birth, she dreamed of white light filling the room for three nights in a row. The Chan Master never cried after he was born. When the Yuan soldiers attacked Jiangnan, the residents fled in all directions. His mother hid him in a haystack, but was captured and taken away by patrolling soldiers. His father was killed while searching for them. A certain person pitied the orphan and took him in. When he grew a little older, he often said to people, 'Who doesn't have parents? My father is dead, what should I do? My mother was captured and taken to the north, I am willing to spend my life seeking to see her. Otherwise, why was I born into this world?' He wept and vowed to Avalokiteśvara (觀音大士), that he would prostrate two thousand times every night, hoping to see his mother. He was willing to do even the dirtiest and most humble work, as long as he could subtly approach people through his skills. So he disguised himself as a barber and traveled for ten years. When he arrived at Leshou County in Hejian, an old man told him where his mother was living, which turned out to be a wealthy family. He saw his mother but could not recognize her. The Chan Master then said his childhood name, and he was recognized by his relatives inside and outside the family, and they embraced and wept together, their sorrow moving passersby. His mother said, 'I have unfortunately come to this place, and I pray to heaven day and night to be able to return. Although this place is rich and noble, it is enough for me to return with you, even if it means dying.' However, having lived here for a long time, allow me to slowly think of a way. After a year, she explained the situation to the officials, and then took her mother back south. Therefore, he requested, 'Mother and son have been separated for twenty-three years, and fortunately I have been able to see my mother, all thanks to the power of the Buddhas and Bodhisattvas.' So he made a bamboo sedan chair, had his mother sit on it, and carried it on his back, stopping to kneel every ten steps. He only returned after reaching Mount Putuo Luojia (普陀洛伽山). He still felt that this was not enough to repay his parents' kindness, and that the best way to repay them was to enter the monastic life. So he followed Chan Master Tieshan Qiong (鐵山瓊禪師) to be ordained, asked about the essence of the Dharma, and sat deeply in a hermitage on the cliff. During the day, he used thatch to cover his body, and at night the frost and dew were cold, and he did not care about the jackals and tigers crossing in front of him. When An Xinxin Gong (庵信公) was giving a Dharma talk at Daochang Mountain (道場山), he served his mother and went to pay his respects, becoming even more determined and courageous, never lying down to rest. When passing through Jingci Temple (凈慈寺) in Hangzhou, he met Yuan Gong of Wuyou (無有元公), who spoke with him and considered him to be a promising talent.
偶泛湖聞漁歌。脫然有省。走證元公。公隔窗語師曰。此間無爾棲跡處。師拂衣去。尋筑慈照庵于弁山之陽。母以唸佛三昧終於庵。既葬。一夕空中有白衣人語曰。緣在宜興。乃得玉峰于萬山之中建寂照禪院。又於邑東北。作中隱院。接雲水往來者。宜興之人。翕然宗之。以至順三年正月六日。無疾趺坐而化。世壽六十五。僧臘三十。阇維。舍利無算。分塔于寂照中隱二處。左丞危素。為之銘曰。建炎渡江乘六龍。維城布護多其宗。吳興近輔友徐隆。熊羆奄至迅如風。孤兒父母迍苫中。父死母俘兒莫從。天地遠。河山重。呱呱夜哭天濛濛。歸依大士極嚴恭。隱身刀鑷冀母逢。十年瀛州睹音容。迎歸苕霅歡聲同。一朝剪髮辭樊籠。禪林叩擊師瓊公。歘聆漁歌萬念空。前後際斷無初終。西遊荊溪隱玉峰。寂而能照真圓通。巖巖兩塔樹柏松。史氏著銘示無窮。
同新傳
同新。字仲益。別號月泉。燕都房山郭氏子。從鞍山堅公祝髮。能以苦行事眾。日執役。夜讀經。聰慧頓發。欲尋諸方。向同行訴參訪之意。同行雜笑之。師不勝憤。書偈于壁而去。曰。氣宇衝霄大丈夫。尋常溝瀆豈能拘。手提三尺吹毛劍。直取驪龍頷下珠。謁清安方公。公問。欲行千里。一步為初。如何是最初一步。師叉手進前。公曰。果是腳
{ "translations": [ "現代漢語譯本", "我（偶）在湖上泛舟，聽著漁歌，忽然有所領悟。於是去拜訪元公（指一位德高望重的禪師）。元公隔著窗戶對我說：『這裡沒有你棲身的地方。』我便拂袖而去，在弁山的南面建造了慈照庵。我的母親在庵中以唸佛三昧（一種禪定狀態）安詳去世。安葬之後，一天晚上，空中傳來白衣人的聲音說：『你的緣分在宜興。』於是我在萬山之中找到了玉峰，在那裡建造了寂照禪院。又在宜興縣的東北，建造了中隱院，接待四方雲遊僧人。宜興的人們，都紛紛尊奉我。在至順三年（元朝年號）正月六日，我無疾而終，跏趺坐化。世壽六十五歲，僧臘三十年。火化后，舍利（佛教聖物）無數。分別在寂照禪院和中隱院建塔供奉。左丞（官職名）危素，為我撰寫銘文說：『建炎年間（南宋年號）南渡長江，如同六龍護駕。在各地廣佈護佑，大多是皇室宗親。吳興（地名）附近有輔友徐隆，熊羆（比喻強敵）突然來襲，迅猛如風。可憐的孤兒父母身陷困境，我無法跟隨。天地遙遠，河山沉重。我呱呱夜哭，天色昏暗。歸依觀世音菩薩，極其虔誠恭敬。我隱姓埋名，削髮爲僧，希望能與母親相逢。十年後在瀛州（地名）見到了母親的音容笑貌。我迎接母親回到苕霅（地名），歡聲雷動。有一天，我剪去頭髮，辭別塵世的牢籠。在禪林中叩拜瓊公禪師。忽然聽到漁歌，萬念皆空。前後念頭斷絕，沒有開始也沒有終結。我西遊來到荊溪，隱居在玉峰。寂靜而又能照亮一切，真是圓融通達。高聳的兩座塔，種植著柏樹和松樹。史氏撰寫銘文，昭示無窮。』", "", "同新傳", "", "同新，字仲益，別號月泉，是燕都（今北京）房山郭氏的兒子。跟隨鞍山的堅公剃度出家。能夠以苦行來侍奉大眾。白天勞作，晚上誦經，聰慧頓發。想要去各處參學，向同行的僧人訴說參訪的意願。同行的僧人嘲笑他。我非常憤慨，在墻壁上寫下偈語后離去，說：『氣宇軒昂，是大丈夫。尋常的溝渠怎麼能拘束我？手提三尺長的吹毛劍（比喻鋒利的智慧），直接奪取驪龍（比喻難以獲得的真理）頷下的寶珠。』我拜見清安方公。方公問：『想要走千里路，第一步是開始，如何是最初一步？』我叉手向前走了一步。方公說：『果然是腳踏實地。』" ], "english_translations": [ "English version", "I (Ou) was boating on the lake, listening to the fishermen's songs, and suddenly had an epiphany. So I went to visit Yuan Gong (referring to a highly respected Chan master). Yuan Gong said to me from behind the window, 'There is no place for you to dwell here.' I then brushed my sleeves and left, building Cizhao Hermitage on the south side of Bian Mountain. My mother passed away peacefully in the hermitage with the Samadhi (a state of meditative consciousness) of reciting the Buddha's name. After the burial, one night, a voice of a person in white clothes came from the sky, saying, 'Your affinity is in Yixing.' So I found Jade Peak in the midst of ten thousand mountains, where I built Jizhao Zen Monastery. Also, in the northeast of Yixing County, I built Zhongyin Hermitage, receiving wandering monks from all directions. The people of Yixing all revered me. On the sixth day of the first month of the third year of the Zhishun era (Yuan Dynasty reign title), I passed away without illness, sitting in full lotus posture. My age was sixty-five, and my monastic age was thirty years. After cremation, there were countless Sharira (Buddhist relics). Towers were built to enshrine them at Jizhao Zen Monastery and Zhongyin Hermitage respectively. The Left Minister (official title) Wei Su wrote an inscription for me, saying: 'During the Jianyan era (Southern Song Dynasty reign title), crossing the Yangtze River was like being escorted by six dragons. Protection was spread everywhere, mostly among the imperial family. Near Wuxing (place name) was the assistant friend Xu Long, the bears (metaphor for strong enemies) suddenly attacked, swift as the wind. The poor orphan's parents were trapped, and I could not follow. Heaven and earth were far away, and the rivers and mountains were heavy. I cried like a baby, and the sky was dim. I took refuge in Avalokiteshvara Bodhisattva, with utmost sincerity and reverence. I hid my identity, shaved my head to become a monk, hoping to meet my mother. Ten years later, I saw my mother's face and smile in Yingzhou (place name). I welcomed my mother back to Shaozha (place name), and the cheers were thunderous. One day, I cut my hair and bid farewell to the cage of the world. I bowed to Chan Master Qiong Gong in the Zen forest. Suddenly, I heard the fishermen's songs, and all thoughts vanished. The past and future thoughts were cut off, with no beginning and no end. I traveled west to Jingxi, and lived in seclusion at Jade Peak. Being silent and yet illuminating everything, truly a perfect and complete understanding. The two towering pagodas are planted with cypress and pine trees. Shi wrote the inscription, showing the infinite.'" "", "Biography of Tongxin", "", "Tongxin, styled Zhongyi, with the alias Yuequan, was the son of the Guo family of Fangshan, Yandu (present-day Beijing). He was tonsured by Jian Gong of Anshan. He was able to serve the community with ascetic practices. He worked during the day and read scriptures at night, and his wisdom suddenly blossomed. Wanting to travel to various places to study, he told his fellow monks of his intention to visit. The fellow monks laughed at him. I was very indignant, wrote a verse on the wall and left, saying: 'With a lofty spirit, I am a great man. How can ordinary ditches confine me? Holding a three-foot-long hair-splitting sword (metaphor for sharp wisdom), I will directly seize the pearl under the chin of the Black Dragon (metaphor for the truth that is difficult to obtain).' I visited Qing'an Fang Gong. Fang Gong asked: 'Wanting to walk a thousand miles, the first step is the beginning, what is the very first step?' I clasped my hands and took a step forward. Fang Gong said: 'Indeed, it is down-to-earth.'" ] }
根不點地。師拂袖便出。復見大明皓公。杖拂之下。多所資發。終以礙膺未盡。思還清安。方公固無恙。示以惡辣鉗槌。又三年。方始豁然。晦跡未久。耆宿擁而歸鞍山。海云簡禪師寔為之首。林泉倫公。為引座度衣。一音才舉。萬衆歡呼。大元皇帝御宇。帝師癹斯八。命師主濟南靈巖寺。時雲水四集。師毋德之。不無賢愚之別。繇是。口語紛然。師引退歸鞍山。眾遮留。不可。師。每念兵火薦經。藏教殘闕。學士無從獲睹其完。於是。厚損衣缽。並倡愜同志。自走江南購求之。載罹寒暑。䟦涉艱難。始獲全文而歸。遠近奔赴。皆得見聞隨喜。不翅白馬西來也。山東東西道提刑耶律公。相訪以祖道迎。往濟南觀音院。結夏。師疾作矣。呼侍僧示以法要。說偈云。咄憨皮袋。兀底相殃。伎倆不解。思想全忘。來無所從。去亦無方。六鑿空空。四達皇皇。且道。這個還有質礙也無。良久云。撒手便行。雲天茫茫。偈畢儼然而逝。世壽六十有六。僧臘四十有五。師性豪邁。道眼清明。接運有機變。長韻語。善談論。麈尾一揚。傾座聳聽。終日而無厭也。且滑稽辯給。人不敢以輕率觸。有雪竇持之風。茶毗時。送者萬人。香花彩幡塞路不可行。非道化入人之深。烏能至是。誠一代英傑衲子也。
覺宗傳
覺宗。字
【現代漢語翻譯】 現代漢語譯本：'根不點地'。老師拂袖便離開。後來又見到大明皓公（人名）。在他的教導下，很多人得到啓發。最終因為還有些許障礙未能完全消除，想要回到清安。方公（人名）仍然安好，用嚴厲的手段教導他，又過了三年，才徹底領悟。隱居不久，德高望重的人們擁戴他回到鞍山。海云簡禪師（人名）是帶頭人。林泉倫公（人名）為他引座並授予袈裟。一聲開示，眾人歡呼。大元皇帝統治時期，帝師癹斯八（人名）命令老師主持濟南靈巖寺。當時四方雲遊僧人聚集而來，老師沒有區別對待賢能和愚笨之人。因此，議論紛紛。老師引退回到鞍山，眾人阻攔挽留，沒有成功。老師常常想到戰火連年，導致經書殘缺，學者無法看到完整的藏經。於是，拿出自己的衣物和缽盂，並倡導志同道合的人，親自前往江南購買經書。經歷了多年的寒暑，跋山涉水，歷經艱難，最終獲得全部經書而歸。遠近的人們奔走相告，都得以見到並隨喜讚歎，不亞於當年白馬馱經從西域而來。山東東西道提刑耶律公（官名，人名）前來看望，用迎接祖師的禮儀迎接他，前往濟南觀音院結夏安居。老師的疾病發作了，呼喚侍者僧人，告訴他佛法的要義，說了偈語：'咄，這愚蠢的皮囊，為何互相折磨？伎倆不明白，思想全部遺忘。來沒有來處，去也沒有方向。六根空空蕩蕩，四通八達光明普照。'請問，這個還有阻礙嗎？良久，說：'撒手便走，雲天茫茫。'說完，安詳地去世了。世壽六十六歲，僧臘四十五年。老師性格豪邁，道眼清明，接引眾生隨機應變，擅長韻語，善於談論，塵尾一揚，全場傾聽，整天都不會厭倦。而且幽默風趣，人們不敢輕易冒犯。有雪竇禪師（人名）的風範。荼毗時，送行的人數以萬計，香花彩幡堵塞道路無法通行。如果不是道化深入人心，怎麼能達到這種程度。真是一代英傑的僧人啊。 覺宗傳 覺宗，字
【English Translation】 English version: 'Roots not touching the ground.' The teacher flicked his sleeve and left. Later, he met Daming Hao Gong (person's name). Under his guidance, many people were inspired. Eventually, because there were still some obstacles that had not been completely eliminated, he wanted to return to Qing'an. Fang Gong (person's name) was still well, and taught him with harsh methods. After another three years, he finally realized it thoroughly. Not long after he went into seclusion, respected elders supported him and brought him back to Anshan. Chan Master Haiyun Jian (person's name) was the leader. Linquan Lun Gong (person's name) led him to the seat and bestowed the kasaya. With one opening statement, the crowd cheered. During the reign of the Great Yuan Emperor, Imperial Teacher Basiba (person's name) ordered the teacher to preside over Lingyan Temple in Jinan. At that time, monks from all directions gathered, and the teacher did not discriminate between the virtuous and the foolish. Because of this, there was much discussion. The teacher retreated and returned to Anshan, but the crowd blocked and tried to keep him, without success. The teacher often thought that years of war had led to incomplete scriptures, and scholars could not see the complete Tripitaka. Therefore, he took out his own clothes and alms bowl, and advocated that like-minded people personally go to Jiangnan to purchase scriptures. After years of cold and heat, traveling through mountains and rivers, and experiencing hardships, he finally obtained all the scriptures and returned. People from far and near ran to tell each other, and they were all able to see and rejoice in praise, no less than when the white horse carried the scriptures from the Western Regions. Yelv Gong (official title, person's name), the Shandong East-West Road Judicial Commissioner, came to visit and greeted him with the ceremony of welcoming the patriarch, and went to Guanyin Temple in Jinan to observe the summer retreat. The teacher's illness broke out, and he called the attendant monk to tell him the essentials of the Dharma, and said a verse: 'Bah, this foolish skin bag, why torment each other? The tricks are not understood, and the thoughts are all forgotten. Coming has no origin, and going has no direction. The six senses are empty, and the four directions are bright and radiant.' May I ask, is there still any obstacle to this? After a long time, he said: 'Let go and leave, the clouds and sky are vast.' After saying this, he passed away peacefully. He lived to be sixty-six years old, and had been a monk for forty-five years. The teacher was bold, had clear insight into the Tao, adapted to circumstances in guiding sentient beings, was good at rhythmic language, and was good at discussion. When he raised the duster, the whole audience listened attentively, and they would not get tired of it all day long. Moreover, he was humorous and witty, and people did not dare to offend him lightly. He had the demeanor of Zen Master Xuedou (person's name). At the time of cremation, tens of thousands of people came to see him off, and the incense, flowers, and colored banners blocked the road and could not pass. If the Tao had not deeply penetrated people's hearts, how could it have reached this level? He was truly an outstanding monk of his generation. Biography of Jue Zong Jue Zong, styled
道玄。別號松溪。扶風南氏子。世業儒。母陳氏。奉佛彌謹。每歲首。嘗過法門寺飯僧。一日晝寢。夢法門坦公。授己玉像。高僅寸許。己接而吞之。遂娠。陳氏告其夫。夫遣人過寺候之。坦公適其日化去。因相誓曰。若得一子。必令出家事佛。誕之日。室有光。空鳴梵音。聞者驚異。既成童。絕葷茹。無戲弄。喜于靜處跏趺。父母以師不忘宿因。將行其誓。會蒙古兵入境。父子不能相保。師被執入武川。給侍軍主太傅公淳。謹異他侍。太傅公奇之。許令出家。乃詣媯川青山寺林法師處剃度。因泣下曰。吾父母安在。兒今已出家矣。不三年通諸經。從武川英公。聽華嚴疏。五年揭其底蘊。游神華藏海中。縱橫得妙。座下龍象。無出師右者。繇是。名稱遠聞。自以說食不可期飽。走見聖因。聖因老禪匠也。問曰。聞子情華嚴。何不開講度生。來此何為。師曰。生死事大。因曰。自從識得曹溪路。了知生死不相關。子如何會。師擬議。因喝之。師出。因召云。上座。師回首。因曰。分明認取。師領其旨。次日上方丈曰。昨日蒙和尚一喝。某甲有個見處。因曰。試舉看。師拂袖便出。因笑而可之。憲宗元年。礬山令。遺書聖因。求主靈山法席者。因曰。無如覺宗。遂以師應命。行之以偈曰。十載志如鐵。玄關皆透徹。跳出荊
【現代漢語翻譯】 現代漢語譯本 道玄（Dao Xuan，人名）。別號松溪（Songxi，地名）。是扶風南氏（Fufeng Nan Shi，姓氏）的後代。世代以儒學為業。他的母親陳氏（Chen Shi，人名）信奉佛教非常虔誠，每年年初，都會去法門寺（Famen Temple，寺廟名）供養僧人。有一天白天睡覺，夢見法門寺的坦公（Tangong，人名），授予她一尊玉像，高僅一寸左右。她接過併吞了下去，於是就懷孕了。陳氏告訴了她的丈夫，丈夫派人去寺廟打聽坦公的訊息。得知坦公恰好在那天圓寂了。因此他們互相發誓說，如果生下一個兒子，一定要讓他出家侍奉佛。出生那天，房間里有光芒，空中鳴響梵音，聽到的人都感到驚奇。長大成人後，不吃葷腥，沒有嬉戲玩鬧，喜歡在安靜的地方打坐。父母因為沒有忘記前世的因緣，打算履行他們的誓言。恰逢蒙古軍隊入侵，父子不能互相保全。道玄被抓到武川（Wuchuan，地名），給軍主太傅公淳（Taifu Gongchun，人名）做侍從。他與其他侍從不同，太傅公淳對他感到很奇異，允許他出家。於是他前往媯川青山寺（Guichuan Qingshan Temple，寺廟名）林法師（Lin Fashi，人名）處剃度。他哭著說：『我的父母在哪裡？我現在已經出家了。』不到三年就通曉了各種經典，跟隨武川英公（Wuchuan Yinggong，人名），聽講《華嚴疏》（Huayan Shu，佛經名）。五年後揭示了其中的底蘊，在神華藏海（Shen Huazang Hai，佛教術語）中縱橫馳騁，得到了其中的精妙之處。座下的龍象（Longxiang，佛教術語），沒有能超過他的。因此，他的名聲遠揚。他認為只是聽人說食物的美味是不能真正飽腹的，於是去拜見聖因（Shengyin，人名）。聖因是一位年老的禪師，問道：『聽說你精通《華嚴經》，為什麼不開講來度化眾生，來這裡做什麼？』道玄說：『生死是大事。』聖因說：『自從認識了曹溪（Caoxi，地名）的路，就知道生死毫不相干。你如何理解？』道玄猶豫不決。聖因呵斥了他。道玄出去后，聖因叫道：『上座（Shangzuo，佛教用語）。』道玄回頭。聖因說：『分明認取。』道玄領會了他的旨意。第二天，道玄上丈室（Zhangshi，佛教用語）說：『昨天蒙和尚一喝，我有個見解。』聖因說：『試著說來看。』道玄拂袖便出。聖因笑著認可了他。憲宗（Xianzong，人名）元年，礬山令（Fanshan Ling，官名）寫信給聖因，請求推薦一位可以主持靈山（Lingshan，地名）法席的人。聖因說：『沒有比覺宗（Jue Zong，人名）更合適的了。』於是用道玄應命。臨行時作偈語說：『十年志向如鐵，玄關（Xuanguan，道教術語）都已透徹。跳出荊』
【English Translation】 English version Dao Xuan (道玄, personal name), also known as Songxi (松溪, place name), was a descendant of the Nan family of Fufeng (扶風南氏, surname). His family had been engaged in Confucianism for generations. His mother, Chen Shi (陳氏, personal name), was a devout Buddhist. Every year at the beginning of the year, she would go to Famen Temple (法門寺, temple name) to offer food to monks. One day, while sleeping during the day, she dreamed that Tangong (坦公, personal name) of Famen Temple gave her a jade statue, only about an inch high. She took it and swallowed it, and then she became pregnant. Chen Shi told her husband, who sent someone to the temple to inquire about Tangong. It was learned that Tangong had passed away on that very day. Therefore, they vowed to each other that if they had a son, they would definitely let him become a monk to serve the Buddha. On the day of his birth, there was light in the room, and the sound of Brahma resounded in the air, which surprised those who heard it. After growing up, he abstained from meat and had no playful activities, preferring to sit in meditation in a quiet place. Because his parents did not forget the karmic connections of his previous life, they planned to fulfill their vow. It happened that the Mongol army invaded, and the father and son could not protect each other. Dao Xuan was captured and taken to Wuchuan (武川, place name) to serve as an attendant to the military commander Taifu Gongchun (太傅公淳, personal name). He was different from other attendants, and Taifu Gongchun found him strange and allowed him to become a monk. So he went to Qingshan Temple in Guichuan (媯川青山寺, temple name) to be tonsured by Dharma Master Lin (林法師, personal name). He cried and said, 'Where are my parents? I have already become a monk now.' In less than three years, he became proficient in various scriptures and followed Yinggong of Wuchuan (武川英公, personal name) to listen to the commentary on the 'Huayan Sutra' (華嚴疏, Buddhist scripture name). After five years, he revealed the essence of it, galloping in the Divine Huazang Sea (神華藏海, Buddhist term) and obtaining its subtleties. None of the dragons and elephants (龍象, Buddhist term) under his seat could surpass him. Therefore, his reputation spread far and wide. He believed that merely hearing about the deliciousness of food could not truly satisfy hunger, so he went to visit Shengyin (聖因, personal name). Shengyin was an old Zen master who asked, 'I heard that you are proficient in the 'Huayan Sutra', why don't you give lectures to enlighten sentient beings, what are you doing here?' Dao Xuan said, 'The matter of life and death is a major issue.' Shengyin said, 'Since I recognized the road of Caoxi (曹溪, place name), I know that life and death are not related. How do you understand it?' Dao Xuan hesitated. Shengyin scolded him. After Dao Xuan went out, Shengyin called out, 'Shangzuo (上座, Buddhist term).' Dao Xuan turned his head. Shengyin said, 'Clearly recognize it.' Dao Xuan understood his intention. The next day, Dao Xuan went to the abbot's room (Zhangshi, 丈室, Buddhist term) and said, 'Yesterday, I received a scolding from the monk, and I have an understanding.' Shengyin said, 'Try to say it.' Dao Xuan flicked his sleeves and left. Shengyin smiled and approved of him. In the first year of Xianzong's reign (憲宗, personal name), the magistrate of Fanshan (礬山令, official title) wrote to Shengyin, requesting a recommendation for someone who could preside over the Dharma seat of Lingshan (靈山, place name). Shengyin said, 'There is no one more suitable than Jue Zong (覺宗, personal name).' So he appointed Dao Xuan to the position. Before leaving, he composed a verse saying: 'For ten years, the ambition is like iron, the Xuanguan (玄關, Taoist term) has been thoroughly penetrated. Jump out of the thorns.'
棘林。踏破澄潭月。好向孤峰頂上行。靈光獨耀無時節。師升堂說法。十餘年間。眾至數千。增飾佛宇。金碧之輝。照映泉石。叢林所宜有。無不畢備。靈山復大振。與諸鉅剎齒。至元四年。潭柘龍泉住持文公。退隱西堂。師補其處。法席視靈山為尤盛。師道貌修整。臨眾儼然。人望之生畏敬心。然門庭孤峻。不以一言之合。一機之契。便爾許可。必潛觀嘿審。瞭然無疑於心。然後首一肯。故衲子望崖而退者居多。以至元某年。坐蛻。塔于潭柘。
明孜傳
明孜。字舜田。浙之黃巖人。童幼讀書。記性絕人。內典過目。輒神解心領。往仙居三學寺。禮雪山景公落髮。聞天童坦禪師道望。詣之一見。問曰。達磨不東來。二祖不西往。其意云何。師應聲曰。金不博金。水不洗水。坦曰。此子。機鋒敏絕。宗門令器也。因遍參耆碩。若古林茂公。竺原道公。東州永公。元叟端公。東嶼海公。尤器重之。時日溪泳公。居天寧。拉掌三藏。相與激揚宗旨。聲譽益著。泰定初。始領陀。如天臺之凈惠。仙居之廣度。處州之連山。皆師敷座處。尋謝院。歸隱雁山。為登高臨深久計。而丞相別怯里不花。強起王天寧。辭不獲。乃笑曰。出處隨緣爾。遂行。先是寺毀於火。師至升堂集眾揚翇。曰吾徒赤手。尚能有所建立。況
【現代漢語翻譯】 現代漢語譯本 棘林（地名）。踏破澄潭的月影。最好向孤峰頂上行進。靈光獨自照耀，沒有時間限制。師父升座說法。十餘年間，聚集了數千人。增飾佛寺，金碧輝煌，照映著泉石。叢林中應該有的，沒有不完備的。靈山再次大大振興，與各大寺廟齊名。至元四年，潭柘寺（地名）龍泉寺（地名）住持文公，退隱西堂。師父接替了他的位置，法席比靈山寺更加興盛。師父道貌莊嚴，面對大眾時非常嚴肅。人們看到他，自然產生敬畏之心。然而，他的門庭非常嚴峻，不因為一句話的投合，一個機緣的契合，就輕易地許可。必定暗中觀察，默默審視，完全沒有疑問在心中，然後才點頭認可。所以，學僧望而卻步的居多。直到至元某年，坐化圓寂。塔建在潭柘寺。
明孜傳
明孜（人名），字舜田（字），是浙江黃巖人。童年時讀書，記憶力超群。佛經看過一遍，就能神奇地理解並領會。前往仙居三學寺（地名），拜雪山景公（人名）剃度出家。聽說天童坦禪師（人名）的道行和聲望，前去拜見。問道：『達磨（菩提達摩的簡稱）沒有東來，二祖（慧可）沒有西往，這是什麼意思？』師父應聲回答：『金子不用金子來提煉，水不用水來清洗。』坦禪師說：『這個孩子，機鋒敏銳，是宗門的好材料。』於是遍參各位耆宿，如古林茂公（人名），竺原道公（人名），東州永公（人名），元叟端公（人名），東嶼海公（人名），都非常器重他。當時日溪泳公（人名）住在天寧寺（地名），邀請他掌管三藏（經、律、論），互相激勵闡揚宗旨，聲譽更加顯著。泰定初年，開始主持寺院，如天臺山的凈惠寺（地名），仙居的廣度寺（地名），處州的連山寺（地名），都是師父開講說法的地方。不久辭去寺院職務，歸隱雁蕩山（地名），為長遠打算。而丞相別怯里不花（人名），強行讓他主持王天寧寺（地名），推辭不掉，於是笑著說：『出仕隱退，隨緣吧。』於是前往。先前這座寺廟毀於火災，師父到達后升座集眾，振臂高呼：『我們徒弟赤手空拳，尚且能夠有所建立，何況
【English Translation】 English version Jilin (place name). Trampling the moon in the clear pool. It is best to go to the top of the solitary peak. The spiritual light shines alone, without time limit. The master ascended the seat to preach the Dharma. In more than ten years, thousands of people gathered. The Buddhist temple was decorated with gold and jade, shining on the springs and rocks. There is nothing that should not be complete in the jungle. Lingshan (place name) was greatly revitalized again, and was on par with major temples. In the fourth year of Zhiyuan, Monk Wen, the abbot of Tan Zhe Temple (place name) and Longquan Temple (place name), retired to Xitang. The master took his place, and the Dharma seat was even more prosperous than Lingshan Temple. The master's appearance was solemn, and he was very serious when facing the public. People naturally developed awe and respect when they saw him. However, his door was very strict, and he would not easily allow it because of a word of agreement or a chance encounter. He must observe secretly, examine silently, and have no doubts in his heart before nodding in agreement. Therefore, most of the monks retreated in the face of difficulties. Until a certain year of Zhiyuan, he passed away peacefully. The pagoda was built in Tan Zhe Temple.
Biography of Mingzi
Mingzi (person's name), courtesy name Shuntian (courtesy name), was a native of Huangyan, Zhejiang. He studied in his childhood and had an extraordinary memory. After reading the Buddhist scriptures once, he could magically understand and comprehend them. He went to Sanxue Temple (place name) in Xianju and was tonsured by Monk Jing of Xueshan (person's name). Hearing of the Taoism and reputation of Zen Master Tian Tong Tan (person's name), he went to visit him. He asked: 'Bodhidharma did not come to the East, and the Second Patriarch (Huike) did not go to the West. What does this mean?' The master replied: 'Gold is not refined with gold, and water is not washed with water.' Zen Master Tan said: 'This child is quick-witted and is a good material for the sect.' So he visited all the elders, such as Monk Gu Lin Mao (person's name), Monk Zhu Yuan Dao (person's name), Monk Dong Zhou Yong (person's name), Monk Yuan Sou Duan (person's name), and Monk Dong Yu Hai (person's name), all of whom valued him very much. At that time, Monk Ri Xi Yong (person's name) lived in Tianning Temple (place name) and invited him to take charge of the Tripitaka (Sutras, Vinaya, Shastras), encouraging each other to promote the purpose, and his reputation became more prominent. In the early years of Taiding, he began to preside over temples, such as Jinghui Temple (place name) on Mount Tiantai, Guangdu Temple (place name) in Xianju, and Lianshan Temple (place name) in Chuzhou, all of which were places where the master lectured and preached. Soon he resigned from the temple and returned to Yandang Mountain (place name) for a long-term plan. However, Prime Minister Bie Qie Li Bu Hua (person's name) forced him to preside over Wang Tianning Temple (place name), and he could not refuse, so he smiled and said: 'Going out and retiring, let it be according to fate.' So he went. Previously, this temple was destroyed by fire. After the master arrived, he ascended the seat and gathered the crowd, raising his arms and shouting: 'We disciples are empty-handed, and we can still build something, let alone'
茲寺力猶可為乎。於是眾志堅一。施財以資經始。曾不逾年。而穹殿突堂。重門修廡。凡樓閣庫藏之制。靡不雄偉壯麗。內外秩然。行院上師行。錫金襕衣。佛智普慧之號。師法輪初軔時。每為三學諸宿所牽。曰。此吾師受經地。其可使為他山重乎。如斯至再。累歷望剎。說法。時眾林立捧擁。氣肅如秋。閑則詩文自娛而已。嘗即中峰下。闢室以居。松下畜一鶴。自號鶴松主人。每朝夕瀹茗款客。引鶴起舞。顧影蹁躚。翛然自得。外慮不入於心。忽一日鶴死。賦詩悼之。不逾年。師亦厭世矣。師生赤城黃巖之野。赫然名動東南。生能被恩寵于朝。死能使公卿貴人。奔走嘆惜。非其卓行高識。有以異乎人者。其何以致是。
坱圠傳
坱圠子。姓蔣。號清谷。不知何許人。年二十五。涉獵經史。言辭簡邃。髼首垢面。動靜不羈。至正初。抵松江。坐大古圓室。已則歷市廛𦍕狂。人呼為風子。一夕。叩府人沈蒲團門。家人拒之。不肯去。且告之曰。將蒲團來坐我。沈異之。撱一蒲團導。詣蔬圃草蓬中宴坐。沈徐䁥啟之。有所省發。輒委俗傾身。服役為弟子。繇是。人多崇尚。爭施與。因以其地為庵。即所號為扁。乃融然一室。足不逾閫者三年。嘗有問者曰。近思錄定。然後始有光明。是金丹否。答曰。賢且去味
【現代漢語翻譯】 現代漢語譯本： 寺廟的力量或許還可以挽救嗎？於是大家衆志成城，捐獻財物來資助工程的開始。不到一年，高大的殿堂拔地而起，重重門樓，修長的廂房，凡是樓閣庫房的規制，沒有不雄偉壯麗的，內外秩序井然。行院的上師，穿著錫金的襕衣，擁有佛智普慧的稱號。上師開始轉法輪的時候，常常被三學（指戒、定、慧三學）的各位大德所牽制，他們說：『這是我們老師接受佛經的地方，怎麼可以讓他變成其他的山頭呢？』像這樣一再發生，多次在著名的寺廟說法。當時聽眾林立，擁擠不堪，氣氛莊嚴肅穆如同秋天一般。空閑的時候就寫詩作文自娛自樂。曾經在中峰下面，開闢房間居住，在松樹下養了一隻鶴，自號鶴松主人。每天早晚烹茶招待客人，引鶴起舞，顧影自憐，悠然自得。外界的憂慮不進入他的內心。忽然有一天鶴死了，他寫詩悼念它。不到一年，上師也去世了。上師生於赤城（地名，位於今浙江天臺）黃巖（地名，位於今浙江黃巖）的鄉野，赫然聲名震動東南。活著的時候能夠被朝廷恩寵，死後能夠讓公卿貴人奔走嘆息，如果不是他卓越的品行和高遠的見識，有什麼與衆不同的地方呢？他憑什麼能夠做到這些呢？
坱圠（yǎng yà）：人名，下文有介紹
坱圠傳
坱圠子，姓蔣，號清谷，不知道是哪裡人。二十五歲，廣泛閱讀經史典籍，言辭簡潔深邃，頭髮蓬亂，面容污垢，行動不拘一格。至正（元朝年號）初年，來到松江（地名，位於今上海），坐在大古圓室裡。之後就在市井街巷裡瘋瘋癲癲。人們稱他為瘋子。一天晚上，他敲打府里人沈蒲團的家門。家人拒絕他，他不肯離開，並且告訴他們說：『把蒲團拿來給我坐。』沈蒲團感到奇怪，拿了一個蒲團引導他，到菜園草棚中宴坐。沈蒲團慢慢地觀察他，有所領悟和啓發，於是就拋棄世俗，傾心服侍，作為弟子。因此，很多人崇尚他，爭相施捨財物。於是就用那塊地方建了一座庵，就用他的號作為庵的名字。於是就融洽地住在一個房間里，三年沒有跨出過門檻。曾經有人問他說：『《近思錄》確定之後，才開始有光明，這是金丹嗎？』他回答說：『你先去品味一下。』
【English Translation】 English version: Could the strength of the temple still be salvaged? Thereupon, everyone united with one heart and mind, donating wealth to support the commencement of the project. In less than a year, towering halls rose from the ground, with layers of gates and long cloisters. All the structures of pavilions and storehouses were magnificent and grand, with orderly arrangements both inside and out. The preceptor of the monastery, wearing a brocade robe from Sikkim, held the title of Buddha Wisdom and Universal Wisdom. When the preceptor first turned the wheel of Dharma, he was often constrained by the eminent monks of the Three Learnings (morality, concentration, and wisdom), who said, 'This is where our teacher received the scriptures; how can we allow it to become another mountain?' This happened again and again, with sermons given at many famous temples. At that time, the audience stood densely packed, crowding around, the atmosphere solemn and still like autumn. In his leisure time, he amused himself with poetry and prose. He once opened a room to live in below Zhongfeng (a place name), raised a crane under the pine trees, and called himself the Master of Crane and Pine. Every morning and evening, he brewed tea to entertain guests, leading the crane to dance, admiring its own reflection, carefree and content. External worries did not enter his heart. Suddenly one day, the crane died, and he wrote a poem to mourn it. In less than a year, the preceptor also passed away. The preceptor was born in the fields of Chicheng (place name, now Tiantai, Zhejiang) and Huangyan (place name, now Huangyan, Zhejiang), his name resonating throughout the southeast. In life, he was able to receive the emperor's favor; in death, he could cause dukes, ministers, nobles, and dignitaries to rush about sighing in sorrow. If it were not for his outstanding conduct and lofty vision, what would have distinguished him from others? How could he have achieved this?
Yang Ya (person's name, introduced below)
The Biography of Yang Ya
Yang Ya Zi, surnamed Jiang, styled Qinggu, it is not known where he was from. At the age of twenty-five, he widely read the classics and histories, his words concise and profound, his hair disheveled, his face dirty, his actions unconventional. In the early years of the Zhizheng era (Yuan Dynasty reign title), he arrived in Songjiang (place name, now Shanghai), sitting in the Da Gu Round Room. Afterwards, he wandered madly through the city streets. People called him a madman. One night, he knocked on the door of Shen Putuan's house in the prefecture. The family refused him, but he refused to leave, and told them, 'Bring the futon for me to sit on.' Shen Putuan found it strange, took a futon and led him to sit in the vegetable garden grass shed. Shen Putuan slowly observed him, gaining some understanding and inspiration, and then abandoned the secular world, wholeheartedly serving as his disciple. Therefore, many people admired him, vying to give him offerings. So they used that place to build a hermitage, using his style as the name of the hermitage. Thus, he lived harmoniously in one room, without crossing the threshold for three years. Someone once asked him, 'After the Reflections on Things at Hand was determined, there was light, is this the golden elixir?' He replied, 'Virtuous one, go and taste it first.'
中庸。又嘗手詩示沈。云。萬紫千紅總是春。何須饒舌問東君。啞人得夢向誰說。豎起空拳指白雲。又云。不偏不倚立於中。不著西邊不著東。超出東西南北外。一毫頭上釣蒼龍。一日進沈曰。吾乘化盡矣。若等勉之。言絕而蛻。
元湛傳
元湛。號秋江。不知何許人。操守端靖。久從禪者游。有所發明。行息無定。一日杖錫至松巖。愛其山水深秀。不忍去。乃趺坐石上。荊棘圍繞。風露悽苦。是夜有二虎。環其左右。若相衛護者。湛命之伏。虎皆伏。湛以手枕虎背熟睡。遲明虎去。如是者屢夕。山民聞之以為神。即其處創阿蘭若奉之。湛不交世事。不應檀齋。雖皈依者踵繼。開道之外。不雜塵俗一語。漠如也。將化別眾。就龕說偈曰。洗浴著衣生祭了。跏趺宴坐入龕藏。花開鐵樹泥牛吼。一月長輝天地光。又謂其眾曰。后十五年寺當火。啟吾龕則火可止。至期果然。眾匍匐開龕。見其神色如生。爪發皆長。復封固瘞之。或云。湛得法寶方山。斷橋倫禪師之法孫也。
補續高僧傳卷第十三 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十四
明吳門華山寺沙門 明河 撰
習禪篇
明 廣慧及禪師傳
智及。字以中。蘇之吳縣顧
【現代漢語翻譯】 現代漢語譯本
中庸。他還曾經手書一首詩給沈某，詩中說：『萬紫千紅都是春天的景象，何必多嘴去問司春之神東君呢？啞巴做了夢，向誰訴說呢？只能豎起空拳指向白雲。』又說：『不偏不倚地立於正中，不沾染西邊，也不沾染東邊。超出東西南北之外，在一根毫毛的頂端垂釣蒼龍。』有一天，他對沈某說：『我將隨順自然變化而逝去，你們要努力啊。』說完就圓寂了。 元湛傳 元湛，法號秋江，不知道是哪裡人。品行端正清靜，長期跟隨禪師們遊歷，有所領悟。他的行蹤和居所都不固定。有一天，他拄著錫杖來到松巖，喜愛這裡的山水深秀，不忍離去，於是就在石頭上盤腿而坐，周圍荊棘環繞，風露淒涼寒冷。這天晚上有兩隻老虎，環繞在他左右，好像在衛護他。元湛命令它們趴下，老虎都趴下了。元湛用手枕著虎背，安穩地睡著了。天亮后老虎離去。像這樣持續了多個夜晚。山民聽說了這件事，認為他是神仙，就在他坐禪的地方建造阿蘭若供奉他。元湛不與世俗交往，不接受齋飯供養。雖然皈依他的人很多，除了開示佛法之外，不摻雜一句塵俗的話語，沉默寡言。臨終前，他向眾人告別，走到龕前說了偈語：『洗浴穿衣，如同活著時祭奠完畢，然後結跏趺坐進入龕中安藏。鐵樹開花，泥牛吼叫，一輪明月長久照耀，天地一片光明。』他又對他的弟子們說：『十五年後，寺廟會發生火災，打開我的龕就可以止息火災。』到了那一天，果然發生了火災。弟子們連忙打開他的龕，看見他的神色如生，指甲和頭髮都長長了。於是又重新封好埋葬了他。有人說，元湛得到了寶方山斷橋倫禪師的法脈。 補續高僧傳卷第十三 卍新續藏第 77 冊 No. 1524 補續高僧傳 補續高僧傳卷第十四 明吳門華山寺沙門 明河 撰 習禪篇 明 廣慧及禪師傳 智及，字以中，蘇州吳縣顧
【English Translation】 English version
'The Doctrine of the Mean'. He once wrote a poem for Shen, saying: 'All the purples and reds are the scenery of spring; why bother to ask the spring god Dongjun? A mute has a dream, to whom can he tell it? He can only raise an empty fist and point to the white clouds.' He also said: 'Standing in the middle without leaning, not touching the west, nor touching the east. Beyond the east, west, north, and south, angling a blue dragon on the tip of a hair.' One day, he said to Shen: 'I will follow the natural transformation and pass away; you must strive hard.' After speaking, he passed away. Biography of Yuanzhan Yuanzhan, with the Dharma name Qiujiang (Autumn River), it is not known where he was from. He was of upright and pure conduct, and traveled with Chan masters for a long time, gaining some insights. His whereabouts and dwelling were not fixed. One day, he arrived at Songyan (Pine Cliff) with his staff, admiring the deep and beautiful scenery, and could not bear to leave. So he sat cross-legged on a rock, surrounded by thorns, exposed to the wind and dew. That night, there were two tigers circling around him, as if protecting him. Yuanzhan ordered them to lie down, and the tigers obeyed. Yuanzhan used his hand as a pillow on the tiger's back and slept soundly. At dawn, the tigers left. This continued for many nights. The mountain people heard of this and thought he was a deity, so they built an Aranya (quiet place for meditation) at the place where he meditated to honor him. Yuanzhan did not associate with worldly affairs and did not accept alms. Although many people converted to him, he did not utter a single word of worldly affairs other than expounding the Dharma, remaining silent. Before his death, he bid farewell to the assembly and recited a verse before entering the stupa: 'Washing and dressing, the living sacrifice is complete, then sit cross-legged and enter the stupa for burial. The iron tree blooms, the mud cow roars, a bright moon shines forever, and the world is full of light.' He also said to his disciples: 'Fifteen years later, the temple will catch fire, and opening my stupa will stop the fire.' On that day, a fire did indeed break out. The disciples hurriedly opened his stupa and saw that his expression was lifelike, and his nails and hair had grown long. So they resealed and buried him. Some say that Yuanzhan received the Dharma lineage of Chan Master Duanqiao Lun (Broken Bridge Lun) of Baofang Mountain (Precious Square Mountain). Supplement to the Biographies of Eminent Monks, Volume Thirteen 卍 Newly Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks Supplement to the Biographies of Eminent Monks, Volume Fourteen Compiled by Minghe, a Shramana (monk) of Huashan Temple (Mount Hua Temple) in Wumen (Suzhou) during the Ming Dynasty Chapter on Practicing Chan Biography of Chan Master Guanghui Jiji of the Ming Dynasty Zhiji, styled Yizhong, from Gu of Wuxian (Wu County), Suzhou
氏子。入海云院祝髮。受具戒。聞賢首家講法界觀。往聽之。未及終章。莞爾笑曰。一真法界。圓同太虛。但涉言辭。即成剩法。遂走建業。謁廣智于龍翔。微露文彩。廣智賞異之。尤為閩國王清獻公所敬。有同袍嶼上人者。訶之曰。子才俊爽若此。不思荷負大法。甘作詩騷奴僕乎。無盡燈偈所謂。黃葉飄飄者。不知作何見解。師舌禁不能答。即歸海云。胸中如礙巨石。逾月。忽見秋葉吹墜于庭。豁然有省。喜不自勝。乃走徑山。見元叟。叟勘辯之。師應對無滯。遂命執侍。遷主藏室。至正壬午。行院舉師。出世昌國隆教。轉普慈。未幾。行省達識公。延主凈慈。兵燹之餘。艱窘危厲。人所不能堪。師運量有方。軌範峻整。綽有承平遺風。遷主雙徑。 皇明龍興。詔。有道碩僧集天界。師居首焉。以病不及召對。 賜還穹窿山。即海云也。戊午八月。忽示微疾。至九月四日。書偈而逝。其徒。以遺骨藏山之陰。分爪發歸徑山。于無等才公塔左瘞焉。閱世六十八。臘五十一。師長深山立。昂然如孤松在壑。威令嚴肅。其下無敢方命。故所至百廢具興。然處事達變。接引後進。又如春風時雨之及物。使人不自知。元帝師。以為賢。錫師六字師號。曰明辯正宗廣慧云。
玉泉璉禪師傳
宗璉。合州石照人。董氏
子。幼時有僧過其家。目師爽異。指燈試問之曰。燈照汝。汝照燈耶。師曰。燈亦不照我。我亦不照燈。中間無一物。兩處見功能。僧訝之。勉令參訪。歷叢席。後於月庵果公言下知歸。開法于玉泉。扁其室曰窮谷。劉𨪆鎮荊南。造訪問其命名之義。師曰。心盡曰窮。性凝曰谷。隨響應聲。不疾而速。其應對機辯。類如此。不減皓公也。嘗云。此事不在有言。不在無言。不礙有言。不礙無言。古人垂一言半句。正如國家兵器。不得已而用之。橫說豎說。只要控人入處。其實不在章句上。今時不能一逕徹證根源。只以語言文字。而為至道。一句來。一句去。喚作禪道。正似鄭州出曹門。從上宗師會中。往往真個以行腳為事者。才有疑處。便對眾抉擇。祇一句下。見地明白。造佛祖直指不傳之宗。與諸有情。盡未來際。同得同證。猶未是泊頭處。豈是空開唇皮胡言漢語來(云云)。如此開示。亦剴切條明。能作人之氣。未詳師所終。
月林鏡公傳
月林鏡公。杭人也。少穎異。稚齡出家剃染。專意凈業。間叩名碩。俾參本來人。久之有省。偈曰。本來人。本來人。無胸無頭作么尋。驀然揪著個鼻孔。試勘元來是白丁。碩見睨視曰。可是。師與一摑。繇是名振一時。出世住徑山。當第八十代也。進士張公寧。疏
【現代漢語翻譯】 現代漢語譯本 子。（這位禪師）年幼時，有僧人路過他家，覺得這位禪師與衆不同。僧人指著燈問他說：『燈照你，你照燈嗎？』禪師回答說：『燈也不照我，我也不照燈。中間沒有一物，兩處顯現功能。』僧人對此感到驚訝，勸勉他去參訪名師。他歷經各個禪林，後來在月庵果公（Yue'an Guo Gong）的教導下明白了歸宿。他在玉泉寺開法，將自己的房間命名為『窮谷』。劉𨪆（Liu Yong），當時鎮守荊南，前去拜訪並詢問命名的含義。禪師回答說：『心盡了就叫做窮，性凝結就叫做谷。』他的回答隨機應變，不快不慢。他的應對機敏，就像皓公（Hao Gong）一樣。他曾經說：『這件事不在於有言，也不在於無言，不妨礙有言，也不妨礙無言。古人留下的一言半句，就像國家的兵器，不得已才使用。橫說豎說，只要能引導人進入（真理），其實不在於文字章句上。現在的人不能直接徹悟根源，只把語言文字當作最高的道理。一句來，一句去，稱之為禪道，這就像鄭州出來卻走曹門一樣（比喻方向錯誤）。從前的宗師們，往往真正以行腳為修行方式，一旦有疑問，就當眾決斷選擇。僅僅一句之下，見地就明白了，創造了佛祖直指人心、不立文字的宗門，與所有的眾生，直到未來，一同得到，一同證悟。但這還不是最終的歸宿，難道是空張嘴皮子胡說八道嗎？』（云云）。這樣的開示，也懇切而條理分明，能培養人的氣概。但沒有詳細記載這位禪師的最終結局。
月林鏡公傳
月林鏡公（Yuelin Jing Gong），杭州人。年少時就聰穎過人，幼年出家剃度，專心修習凈土法門。偶爾向名師請教，讓他們參究『本來人』（Benlai Ren，指人的本性）。很久之後有所領悟，寫了一首偈頌：『本來人，本來人，沒有胸也沒有頭，要到哪裡去尋找？猛然抓住他的鼻孔，試著勘驗，原來是個白丁（Baiding，指不識字的人）。』碩（Shi，指某位禪師）看到后斜眼看著他說：『是這樣嗎？』禪師給了他一巴掌，因此名聲大振。後來出世住在徑山寺，是徑山寺的第八十代住持。進士張公寧（Zhang Gongning）上疏（...
【English Translation】 English version The Master. When he was young, a monk passed by his house and found him extraordinary. The monk pointed to a lamp and asked him, 'Does the lamp illuminate you, or do you illuminate the lamp?' The Master replied, 'The lamp does not illuminate me, nor do I illuminate the lamp. There is nothing in between, and the function is seen in both places.' The monk was surprised and encouraged him to visit and learn from various masters. After visiting many monasteries, he finally found his way under the guidance of Yue'an Guo Gong (Yue'an Guo Gong). He established a monastery at Yuquan and named his room 'Qiong Gu' (Qiong Gu, meaning Exhausted Valley). Liu Yong (Liu Yong), who was then guarding Jingnan, visited him and asked about the meaning of the name. The Master replied, 'When the mind is exhausted, it is called Qiong; when the nature is condensed, it is called Gu.' His responses were spontaneous and neither fast nor slow. His quick-wittedness was like that of Hao Gong (Hao Gong). He once said, 'This matter is not in words, nor is it in the absence of words; it does not hinder words, nor does it hinder the absence of words. The ancients left a word or half a sentence, just like the weapons of a country, used only when necessary. Speaking horizontally or vertically, it is only to guide people to enter (the truth), and it is not actually in the chapters and sentences. Nowadays, people cannot directly and thoroughly realize the root source, but only take language and words as the ultimate truth. One sentence comes, one sentence goes, and they call it Zen practice, which is like leaving Zhengzhou but going through Cao Gate (a metaphor for going in the wrong direction). The masters of the past often truly took walking meditation as their practice. When there was a doubt, they would resolve it in public. With just one sentence, their understanding became clear, creating the Zen school of direct pointing to the human mind, without establishing words, and with all sentient beings, until the future, attaining and realizing together. But this is not yet the final destination, is it just empty talk?' (etc.). Such teachings were also earnest and well-organized, capable of cultivating one's spirit. However, the Master's final fate is not detailed.
Biography of Yuelin Jing Gong
Yuelin Jing Gong (Yuelin Jing Gong) was from Hangzhou. He was intelligent from a young age, and became a monk at a young age, dedicating himself to the Pure Land practice. Occasionally, he would ask famous masters to investigate the 'Benlai Ren' (Benlai Ren, meaning Original Person or inherent nature). After a long time, he had some understanding and wrote a verse: 'Benlai Ren, Benlai Ren, without chest or head, where to find it? Suddenly grabbing his nostril, try to examine it, it turns out to be a Baiding (Baiding, meaning illiterate person).' Shi (Shi, referring to a certain Zen master) saw this and squinted at him, saying, 'Is that so?' The Master slapped him, and thus his fame spread. Later, he became the abbot of Jingshan Temple, the eightieth abbot of Jingshan Temple. The Jinshi Zhang Gongning (Zhang Gongning) submitted a memorial (...)
詞曰。宓以舞鳳飛龍。五結青蓮于天目。靈雞馴兔。一鑒光徹于祖師地。既白靈天其有待。恭惟。新命徑山堂上大和尚鏡公月林禪師。瑞芝三秀。古柏十圍。得正度于無傳。嗣妙法于東嶼。頃者五百間。清風凈掃。人望方歸。邇來三千年。優缽猛開。王氣猶在。起龍瞑于地獄。興象教於中衰。丞相開選佛場。和尚悟出世法。乘流而行。遇徑而止。命當年國一。亦起于崑山。容首度坡仙。重遊于方丈。凡吾方外之友。盡贊僧中此郎。師住徑塢。行止雖失傳。然想見其人。致時賢詠歎如此。是必有大過人者。不然堂堂海內名山。天龍瞻仰之位。豈空乏者。所能承當耶。正德乙卯歸寂。年八十六。塔凌霄峰之東崖。
復原報公傳
福報。字復原。臺之臨海人。姓方氏。稟父母命。往杭之梁渚崇福院出家。時石湖美公。主凈慈。一見器之。為祝髮。徑山元叟端禪師。門庭嚴峻。師以己事未明。往咨決之。叟問。近離何處。曰凈慈。叟云。來何為。曰久慕和尚道風。特來禮拜。叟云。趙州見南泉作么生。曰頭頂天。腳踏地。叟云。見后如何。曰饑來吃飯睡來眠。叟云。何處學得這虛頭來。曰今日親見和尚。叟頷之。命居侍司。升掌藏鑰。久之。出世慈溪之廬山。越州之東山。四明之智門。 洪武初。被有道徴。與徑
【現代漢語翻譯】 現代漢語譯本： 詞曰：禪師的德行如同鳳凰飛舞、蛟龍騰躍，五葉法脈在天目山開出青蓮。又如靈雞馴服白兔，禪師的心性如明鏡一般照徹祖師之地。既然已經明白靈天的奧秘，又何須等待？恭敬讚頌，新受任命的徑山堂上大和尚鏡公月林禪師，如同瑞芝三次顯現祥瑞，古老的柏樹有十圍粗壯。他從無傳之處得到正法，繼承東嶼的妙法。不久前，五百間禪房被清風掃凈，人們期望他能歸來。近三千年來，優曇缽花猛然開放，王者的氣象依然存在。他使沉睡的蛟龍從地獄覺醒，復興衰落的佛教。丞相開設選佛的道場，和尚領悟出世間的佛法。隨順因緣而行，在徑山停止腳步。他與當年高中狀元的國一一樣，都從崑山而來。他允許蘇軾再次來到方丈室。凡是我的方外之友，都讚歎他是僧人中的俊傑。禪師住在徑山腳下的村塢，他的生平行止雖然已經失傳，但可以想像他的為人，以至於當代的賢士都如此詠歎讚美。這必定是因為他有超越常人的地方。不然，堂堂海內名山，天龍都瞻仰的位置，怎麼會是平庸空乏的人所能承擔的呢？禪師在正德乙卯年圓寂，享年八十六歲。他的塔位於凌霄峰的東崖。
復原報公傳： 福報，字復原，是臺州臨海人，姓方。他聽從父母的命令，前往杭州的梁渚崇福院出家。當時石湖美公主持凈慈寺，一見到福報就器重他，為他剃度。徑山元叟端禪師的門庭非常嚴峻，福報因為自己對佛法的理解還不透徹，前往向他請教。元叟問：『你從哪裡來？』福報回答：『凈慈寺。』元叟問：『來這裡做什麼？』福報回答：『我仰慕和尚的道風很久了，特地來禮拜。』元叟問：『趙州和尚見南泉禪師時是怎麼做的？』福報回答：『頭頂著天，腳踩著地。』元叟問：『見到之後怎麼樣呢？』福報回答：『餓了就吃飯，困了就睡覺。』元叟說：『你從哪裡學來的這些虛頭？』福報回答：『今天親眼見到和尚您。』元叟點了點頭，命他住在侍司，升爲掌管藏經的鑰匙。過了很久，福報先後在慈溪的廬山，越州的東山，四明的智門等地住持寺院。洪武初年，他被朝廷徵召，與徑山寺的僧人一起。
【English Translation】 English version: Verse: The Chan master's virtue is like a dancing phoenix and a soaring dragon, with the five-petaled lotus blossoming on Tianmu Mountain. Like a spiritual rooster taming a rabbit, the Chan master's mind is as clear as a mirror, illuminating the land of the patriarchs. Now that the mysteries of the spiritual heaven are understood, what is there to wait for? With reverence, we praise the newly appointed Abbot of Jingshan Hall, Chan Master Jinggong Yuelin, whose auspiciousness is like the thrice-appearing Ruizhi fungus, and whose ancient cypress tree is ten spans around. He obtained the true Dharma from the untransmitted and inherited the wonderful Dharma from Dongyu. Not long ago, the five hundred meditation rooms were swept clean by the clear wind, and people hoped for his return. For nearly three thousand years, the Udumbara flower has bloomed vigorously, and the aura of the king still remains. He awakens the sleeping dragon from the lower realm and revives the declining Buddhism. The Prime Minister established a field for selecting Buddhas, and the monk realized the Dharma of transcending the world. He acts in accordance with conditions and stops at Jingshan. Like Guo Yi, who topped the imperial examination in that year, he also came from Kunshan. He allowed Su Shi to revisit the abbot's room. All my friends outside the world praise him as a hero among monks. The Chan master lived in the village at the foot of Jingshan Mountain. Although his life and deeds have been lost, one can imagine his character, so much so that contemporary scholars sing his praises. This must be because he has something that surpasses ordinary people. Otherwise, how could a famous mountain within the seas, a place revered by dragons and gods, be borne by someone who is mediocre and empty? The Chan master passed away in the year Yimao of the Zhengde era, at the age of eighty-six. His pagoda is located on the eastern cliff of Lingxiao Peak.
Biography of Fuyuan Baogong: Fubao (福報), styled Fuyuan (復原), was a native of Linhai in Taizhou, with the surname Fang. He followed his parents' wishes and went to Chongfu Monastery in Liangzhu, Hangzhou, to become a monk. At that time, Abbot Shihumeigong (石湖美公) was in charge of Jingci Monastery (淨慈寺). Upon seeing Fubao, he valued him and tonsured him. The lineage of Chan Master Yuanshou Duan (元叟端) of Jingshan Monastery (徑山寺) was very strict. Because Fubao's understanding of the Dharma was not yet thorough, he went to consult him. Yuanshou asked, 'Where did you come from?' Fubao replied, 'Jingci Monastery.' Yuanshou asked, 'What are you here for?' Fubao replied, 'I have long admired the Abbot's Daoist demeanor and have come to pay my respects.' Yuanshou asked, 'What did Zhao Zhou (趙州) do when he saw Nanquan (南泉)?' Fubao replied, 'Head on top of the sky, feet on the ground.' Yuanshou asked, 'What happened after seeing him?' Fubao replied, 'When hungry, eat; when sleepy, sleep.' Yuanshou said, 'Where did you learn these empty words?' Fubao replied, 'Today I have personally seen you, Abbot.' Yuanshou nodded and ordered him to live in the attendant's office, promoting him to be in charge of the key to the Sutra Treasury. After a long time, Fubao successively resided in monasteries in Lushan (廬山) in Cixi (慈溪), Dongshan (東山) in Yuezhou (越州), and Zhimen (智門) in Siming (四明). In the early years of the Hongwu (洪武) era, he was summoned by the court, along with the monks of Jingshan Monastery.
塢以中及上竺日章偁赴京。館天界。屢入 內庭。應對稱 旨。留三年。賜還智門。庵于寺東。扁曰海印。為終焉之計。俄徑山虛席。強師補其處。說法雲。舉一不得舉二。放過一著。落在第二。古人恁么說話。正是抱贓叫屈。東山即不然。舉二不得舉一。放過一著。落在第七。到這裡須知有向上一路始得。如何是向上一路。良久云。莫種寒巖異草青。坐卻白雲總不妙。前住山象原。經始佛殿。未就而終。師力完之。其費。則出於姑蘇葛德潤氏。忽一日得疾。甚革。侍者請偈。師叱曰。吾世壽尚有三年。已而果然。及化之日。拍手曰。阿呵呵。大眾是甚麼看取。竟寂。年八十四。窆全身於寂照之右岡。
楚石琦禪師傳
梵琦。楚石其字也。小字曇耀。明州象山人。姓朱氏。父杲。母張氏。張夢日墜懷而生。師方在襁褓中。有神僧摩其頂曰。此佛日也。他時能照燭昏衢乎。人因名之為曇耀云。年七歲。靈性穎發。讀書即了大義。或問所嗜何言。即應聲曰。君子喻于義。至於屬句仿書。皆度越餘子。遠近號為奇童。九歲棄俗入永祚。受經于訥翁謨師。尋依晉翁詢師于湖之崇恩。詢師。師之從族祖也。趙魏公。見師器之。為鬻僧牒。得剃染為沙門。繼往杭之昭慶。受具足戒。年已十有六矣。詢師遷住道場。師為
【現代漢語翻譯】 現代漢語譯本： 塢以中和上竺日章前往京城。住在天界寺。多次進入皇宮，應對合乎皇帝的心意。被挽留了三年，皇帝賜還他到智門，在寺廟東邊建庵，題名為海印，作為最終歸宿的打算。不久徑山住持的位置空缺，朝廷勉強請他去那裡擔任住持。說法時說：『舉出一個就不能舉出第二個，放過一招，就落在了下乘。』古人這樣說話，正是做了壞事還喊冤。東山卻不是這樣，『舉出兩個就不能舉出一個，放過一招，就落在了第七層。』到了這裡要知道有更上一層的道路才行。什麼是更上一層的道路？』良久后說：『不要在寒冷的巖石上種植奇異的草，即使坐在白雲上也總是不妙。』前任住持象原，開始建造佛殿，但沒有完成就去世了，禪師盡力完成了它。建造的費用，則出自姑蘇葛德潤氏。忽然有一天禪師得了重病，侍者請求他留下遺偈。禪師呵斥說：『我的壽命還有三年。』之後果然應驗。到圓寂的那天，拍手說：『阿呵呵，大眾看這是什麼？』說完就圓寂了。享年八十四歲。全身安葬在寂照寺右邊的山岡上。
楚石琦禪師傳
梵琦（名號），楚石是他的字。小名曇耀。明州象山人，姓朱。父親是杲，母親是張氏。張氏夢見太陽墜入懷中而生下他。禪師還在襁褓中時，有位神僧摸著他的頭說：『這是佛日啊，將來能夠照亮昏暗的道路吧。』人們因此稱他為曇耀。七歲時，靈性聰穎，讀書就能理解其中的大意。有人問他喜歡什麼，他應聲回答說：『君子通曉道義。』至於寫文章模仿書法，都超過了其他人。遠近的人都稱他為奇童。九歲時離開世俗進入永祚寺，跟隨訥翁謨禪師學習佛經，之後又到湖州的崇恩寺依止晉翁詢禪師。詢禪師是禪師的同族祖父。趙魏公見到禪師，非常器重他，為他購買了僧牒，得以剃度成為沙彌。之後前往杭州的昭慶寺，受了具足戒。那時他已經十六歲了。詢禪師遷居到道場寺，禪師擔任侍者。
【English Translation】 English version: Wu Yizhong and Shangzhu Rizhang went to the capital. They stayed at Tianjie Temple. They entered the imperial court many times, and their responses pleased the emperor. They were retained for three years, and the emperor granted him permission to return to Zhimen, where he built a hermitage east of the temple, named Haiyin, as a plan for his final years. Soon, the position of abbot of Jingshan became vacant, and the court reluctantly asked him to take the position. When preaching, he said: 'If you raise one, you cannot raise two; if you let one move pass, you will fall into the second level.' The ancients spoke like this, which is like crying injustice while holding stolen goods. Dongshan is not like this, 'If you raise two, you cannot raise one; if you let one move pass, you will fall into the seventh level.' When you get here, you must know that there is a higher path. What is the higher path?' After a long silence, he said: 'Do not plant strange grass on cold rocks, even sitting on white clouds is not wonderful.' The former abbot, Xiangyuan, began to build the Buddha hall, but died before it was completed. The Zen master tried his best to complete it. The cost of construction came from Ge Derun of Suzhou. Suddenly one day, the Zen master became seriously ill, and the attendant asked him to leave a death verse. The Zen master scolded: 'I still have three years to live.' Later, it came true. On the day of his death, he clapped his hands and said: 'A-he-he, what are you all looking at?' After saying that, he passed away. He lived to be eighty-four years old. His whole body was buried on the right hill of Jizhao Temple.
Biography of Zen Master Chushi Qi
Fanqi (name), Chushi is his style name. His childhood name was Tanyao. He was from Xiangshan, Mingzhou, with the surname Zhu. His father was Gao, and his mother was Zhang. Zhang dreamed of the sun falling into her womb and giving birth to him. When the Zen master was still in his infancy, a divine monk touched his head and said: 'This is the Buddha's sun, will he be able to illuminate the dark path in the future?' People therefore called him Tanyao. At the age of seven, he was intelligent and could understand the main ideas when reading books. Someone asked him what he liked, and he replied: 'A gentleman understands righteousness.' As for writing articles and imitating calligraphy, he surpassed others. People far and near called him a child prodigy. At the age of nine, he left the secular world and entered Yongzuo Temple, where he studied Buddhist scriptures with Zen Master Ne Weng Mo, and then went to Chongen Temple in Huzhou to rely on Zen Master Jin Weng Xun. Zen Master Xun was the Zen master's cousin. Zhao Weigong saw the Zen master and valued him very much, and bought him a monk certificate, so he was able to be tonsured as a novice monk. Later, he went to Zhaoging Temple in Hangzhou and received the complete precepts. At that time, he was already sixteen years old. Zen Master Xun moved to Daocheng Temple, and the Zen master served as his attendant.
侍者。居亡何。命司藏室。閱首楞嚴經。至緣見因明暗成無見處。恍然有省。歷覽群書。不假師授。文句自通。然膠于名相。未能釋去纏縛。聞元叟端公倡道雙徑。師往問云。言發非聲色前不物。其意何如。元叟。就以師語詰之。師方擬議欲答。元叟叱之使出。自是群疑塞胸。如填鉅石。會英宗詔。粉黃金為泥。書大藏經。有司以師善書。選上燕都。一夕聞西城樓鼓動。汗如雨下。拊幾笑曰。徑山鼻孔。今日入吾手矣。因成一偈。有拾得紅爐一點雪。卻是黃河六月冰之句。翩然南旋。再入雙徑。元叟。見師氣貌充然。謂曰。西來密意。喜子得之矣。遽處以第一座。且言。妙喜大法。盡在于師。有來參叩者。多令師辨決之。元泰定中。行宣政院。稔師之名命。出世海鹽之福臻。遂升主永祚。永祚師受經之地。為創大寶閣。范銅鑄賢劫千佛。而毗盧遮那。及文殊師利。普賢。千手眼觀音諸像。並置其中。復造塔婆七級。崇二百四十餘尺。功垂就。勢偏將壓。師禱之。夜乃大風雨。居氓聞鬼神相語。曰。天寧塔偏。亟往救之。遲明。塔正如初。遷杭之報國。轉嘉興之本覺。更構萬佛閣。九楹間。宏偉壯麗。儼如天宮。下移人世。帝師嘉其行業。賜以佛日普照慧辯禪師之號。佛日頗符昔日神僧之言。識者異焉。會報恩光孝虛席
【現代漢語翻譯】 現代漢語譯本： 侍者後來離世。司藏室的人奉命整理《首楞嚴經》。當讀到『緣見因明暗成無見處』時，他忽然有所領悟。之後博覽群書，無需他人教導，就能理解其中的文句。然而，他拘泥於名相，無法擺脫束縛。聽說元叟端公在雙徑弘揚佛法，侍者前去請教，問道：『言發非聲色前不物，其意何如？』（話語的發出不是聲音和顏色，也不是在事物之前，這是什麼意思？）元叟就用侍者的話反問他。侍者正要回答，元叟呵斥他出去。從此，各種疑惑堵塞胸中，如同壓著巨石。恰逢英宗下詔，用黃金粉末書寫大藏經，有關部門因為侍者擅長書法，選他前往燕都。一天晚上，聽到西城樓的鼓聲，他汗如雨下，拍著桌子笑道：『徑山的鼻孔，今天落入我的手中了！』於是寫成一首偈語，其中有『拾得紅爐一點雪，卻是黃河六月冰』的句子。他隨即返回南方，再次來到雙徑。元叟見他氣宇軒昂，說道：『西來密意，恭喜你得到了！』立刻讓他擔任第一座，並且說：『妙喜大法，全在於你。』有前來參拜請教的人，大多讓他來辨別決斷。元泰定年間，行宣政院因為久聞他的名聲，命他出任海鹽福臻寺的住持，於是他升座主持永祚寺。永祚寺是他接受佛經的地方，他為此建立了大寶閣，用銅鑄造了賢劫千佛，以及毗盧遮那佛（Vairocana），文殊師利菩薩（Manjusri），普賢菩薩（Samantabhadra），千手眼觀音菩薩（Sahasrabhuja Avalokiteśvara）等諸佛菩薩的像，都安置在其中。又建造了七級塔，高達二百四十餘尺。工程即將完成時，塔勢偏斜，似乎要倒塌。侍者祈禱，當晚便有大風雨，附近的居民聽到鬼神在議論，說：『天寧塔偏斜了，快去救它！』天亮后，塔正如初。後來他轉任杭州報國寺，又轉任嘉興本覺寺，在那裡又建造了萬佛閣，有九楹之多，宏偉壯麗，宛如天宮降臨人間。帝師讚賞他的德行，賜予他『佛日普照慧辯禪師』的稱號。『佛日』的稱號與昔日神僧的預言頗為相符，有見識的人都感到驚異。適逢報恩光孝寺住持的位置空缺。 English version: The attendant later passed away. The person in charge of the scripture storage room was ordered to organize the Shurangama Sutra. When he read the passage 'Due to the conditions of seeing, light and darkness create the place of no seeing,' he suddenly had an insight. After that, he extensively read various books, and without the need for others to teach him, he could understand the meaning of the sentences. However, he was attached to names and forms and could not get rid of the bondage. Hearing that Yuan Sou, the Duke of Duan, was propagating the Dharma at Shuangjing, the attendant went to ask him, saying, 'Words are uttered not before sound and color, nor before things; what is the meaning of this?' Yuan Sou used the attendant's words to question him in return. As the attendant was about to answer, Yuan Sou scolded him to leave. From then on, various doubts blocked his chest, as if pressed by a huge stone. It happened that Emperor Yingzong issued an edict to write the Great Treasury of Scriptures with gold powder, and the relevant departments, because the attendant was good at calligraphy, selected him to go to Yandu. One night, hearing the sound of drums from the West City Tower, he sweated profusely and laughed, slapping the table, saying, 'The nostrils of Jingshan are in my hands today!' Thereupon, he composed a verse, which included the lines 'Picking up a snowflake from a red furnace is like the ice of the Yellow River in June.' He then returned to the south and came to Shuangjing again. Yuan Sou, seeing that his spirit was full, said, 'The secret meaning from the West, congratulations on obtaining it!' He immediately appointed him to the first seat and said, 'The great Dharma of Miaoxi is entirely in you.' Those who came to pay respects and ask for guidance were mostly asked to discern and decide. During the reign of Yuan Taiding, the Xuanzheng Yuan, having long heard of his reputation, ordered him to serve as the abbot of Fuzhen Temple in Haiyan, so he ascended the seat to preside over Yongzuo Temple. Yongzuo Temple was the place where he received the scriptures, and he built the Great Treasure Pavilion for it, casting the Thousand Buddhas of the Bhadrakalpa in bronze, as well as the images of Vairocana Buddha, Manjusri Bodhisattva, Samantabhadra Bodhisattva, and Sahasrabhuja Avalokiteśvara Bodhisattva, all of which were placed inside. He also built a seven-story pagoda, over two hundred and forty feet high. As the project was about to be completed, the pagoda leaned, as if it was about to collapse. The attendant prayed, and that night there was a great wind and rain, and the nearby residents heard ghosts and gods discussing, saying, 'The Tianning Pagoda is leaning, quickly go and save it!' At dawn, the pagoda was as before. Later, he transferred to Baoguo Temple in Hangzhou, and then to Benjue Temple in Jiaxing, where he built the Ten Thousand Buddhas Pavilion, with nine bays, magnificent and splendid, like a heavenly palace descending to the human world. The Imperial Preceptor praised his virtue and bestowed upon him the title of 'Buddha Sun Universally Illuminating Wisdom and Eloquence Zen Master.' The title 'Buddha Sun' was quite in line with the prophecy of the former divine monk, and those with insight were amazed. It happened that the position of abbot of Baoen Guangxiao Temple was vacant.
【English Translation】 Attendant. After his death, the person in charge of the scripture storage room was ordered to organize the Shurangama Sutra. When he reached the passage 'The conditions of seeing, light and darkness create the place of no seeing,' he suddenly had an insight. After that, he extensively read various books, and without the need for others to teach him, he could understand the meaning of the sentences. However, he was attached to names and forms and could not get rid of the bondage. Hearing that Yuan Sou, the Duke of Duan, was propagating the Dharma at Shuangjing, the attendant went to ask him, saying, 'Words are uttered not before sound and color, nor before things; what is the meaning of this?' Yuan Sou used the attendant's words to question him in return. As the attendant was about to answer, Yuan Sou scolded him to leave. From then on, various doubts blocked his chest, as if pressed by a huge stone. It happened that Emperor Yingzong issued an edict to write the Great Treasury of Scriptures with gold powder, and the relevant departments, because the attendant was good at calligraphy, selected him to go to Yandu. One night, hearing the sound of drums from the West City Tower, he sweated profusely and laughed, slapping the table, saying, 'The nostrils of Jingshan are in my hands today!' Thereupon, he composed a verse, which included the lines 'Picking up a snowflake from a red furnace is like the ice of the Yellow River in June.' He then returned to the south and came to Shuangjing again. Yuan Sou, seeing that his spirit was full, said, 'The secret meaning from the West, congratulations on obtaining it!' He immediately appointed him to the first seat and said, 'The great Dharma of Miaoxi is entirely in you.' Those who came to pay respects and ask for guidance were mostly asked to discern and decide. During the reign of Yuan Taiding, the Xuanzheng Yuan, having long heard of his reputation, ordered him to serve as the abbot of Fuzhen Temple in Haiyan, so he ascended the seat to preside over Yongzuo Temple. Yongzuo Temple was the place where he received the scriptures, and he built the Great Treasure Pavilion for it, casting the Thousand Buddhas of the Bhadrakalpa in bronze, as well as the images of Vairocana (毗盧遮那) Buddha, Manjusri (文殊師利) Bodhisattva, Samantabhadra (普賢) Bodhisattva, and Sahasrabhuja Avalokiteśvara (千手眼觀音) Bodhisattva, all of which were placed inside. He also built a seven-story pagoda, over two hundred and forty feet high. As the project was about to be completed, the pagoda leaned, as if it was about to collapse. The attendant prayed, and that night there was a great wind and rain, and the nearby residents heard ghosts and gods discussing, saying, 'The Tianning Pagoda is leaning, quickly go and save it!' At dawn, the pagoda was as before. Later, he transferred to Baoguo Temple in Hangzhou, and then to Benjue Temple in Jiaxing, where he built the Ten Thousand Buddhas Pavilion, with nine bays, magnificent and splendid, like a heavenly palace descending to the human world. The Imperial Preceptor praised his virtue and bestowed upon him the title of 'Buddha Sun Universally Illuminating Wisdom and Eloquence Zen Master.' The title 'Buddha Sun' was quite in line with the prophecy of the former divine monk, and those with insight were amazed. It happened that the position of abbot of Baoen Guangxiao Temple was vacant.
。僉謂報恩一郡巨剎。非師莫能居之。師勉狥眾請而往。尋退隱永祚。筑西齋。為終焉之計。至正癸卯。州大夫。強師主其寺事。時塔毀於兵。師重成之。景瓛為鑄寶壺冠于顛。感天花異香之祥。師舉景瓛為代。復歸老於西齋。入我 明洪武元年。 詔江南大浮屠十餘人。于蔣山禪寺。作大法會。師實預其列。升座說法。以聳人天龍鬼之聽。 上大悅。二年春復如之。錫宴文樓下。親承 顧問。暨還。出內府白金以賜。三年之秋。 上以神鬼情狀。幽微難測。意。遺經當有明文妙柬。僧中通三藏之說者問焉。師以夢堂噩公。行中仁公對。同館于大天界寺。 上命儀曹勞之。既而援據經論完成的書。將入朝敷奏。師忽示微疾。越四日。趣左右具浴更衣。索筆書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。書畢謂夢堂曰。師兄。我將去矣。夢堂曰。子去何之。師曰。西方爾。夢堂曰。西方有佛。東方無佛耶。師厲聲一喝。泊然而化。時禁火葬。禮部以聞。 上特命從其教。茶毗之餘。齒牙舌根數珠咸不壞。設利粘綴。遺骨纍纍然如珠。弟子奉骨及諸不壞者。歸海鹽。建塔于天寧永祚禪寺。葬焉。世壽七十五。僧臘六十三。其說法機用。則見於六會語。其遊戲翰墨。則見於和天臺三聖。及永明壽陶潛林逋諸作。別有凈土詩
。慈氏上生偈。北遊鳳山西齋三集。通合若干卷。並傳於世。師為人。形軀短小。而神觀精朗。舉明正法。滂沛演迤。有不知其所窮。凡所蒞之處。黑白嚮慕。如水歸壑。一彈指間。涌殿飛樓。上插雲際。未嘗見師有作。君子謂師。縱橫自如。應物無跡。山川出雲。雷蟠電掣。神功收斂。寂寞無聲。繇是。內而燕齊秦楚。外而日本高麗。咨決心要。奔走座下。得師片言。裝潢襲藏。不翅拱璧。師可謂無愧妙喜諸孫者矣。
靈隱性原明禪師傳
慧明。字性原。別號幻隱。臺之黃巖項氏子。母陳氏。七歲患疽。幾死置床上。忽不見。已而求得之。問其故。曰。頃睡中。有四童子。舁至此。識者。知師為天神所祐矣。既長。不甘處俗。往依溫之寶冠東山魯公出家。謁竺元道公于仙居紫籜山。咨問心要。不大省發。去參徑山元叟。叟問。東嶺來西嶺來。指草鞋對曰。此是三文錢買得。叟曰。未在更道。師曰。某甲只如此。和尚如何。叟曰。念汝遠來。放汝三十棒。師乃悟其旨。久之。遂罄底蘊。執侍掌藏鑰。未幾。出世鄴之五峰。遷金峨。 洪武五年。與泐季潭。同奉 詔入京。季潭被 旨住天界。延師居第一座。提綱舉要。得表率叢林體。俄而補金山。十一年升住靈隱。學徒坌集。宗道大振。師始至。經畫大雄
【現代漢語翻譯】 現代漢語譯本：慈氏上生偈（Cishi Shangsheng Ji，關於彌勒菩薩往生兜率天的偈頌），在北遊鳳山西齋時彙集了三集，總合若干卷，並流傳於世。這位禪師為人，身形短小，但精神面貌清明軒昂。他闡明正法，滔滔不絕，深邃廣博，令人不知其盡頭。凡是他所到的地方，僧俗大眾都仰慕他，如同水流歸向山谷。在一彈指的時間裡，涌現出殿宇飛樓，高聳入雲。從未見他刻意作為，君子們認為他縱橫自如，應物而無跡可尋，如同山川出雲，雷鳴電閃，神功收斂時，寂靜無聲。因此，國內從燕地、齊地到秦地、楚地，國外從日本到高麗，都來諮詢決斷心要，奔走於他的座下。得到他的一句話，就如同裝飾珍藏拱璧一般。這位禪師真可謂沒有愧對妙喜（Miaoxi）等諸位祖師的後人了。
靈隱性原明禪師傳
慧明（Huiming），字性原（Xingyuan），別號幻隱（Huanyin），是臺州黃巖項氏的兒子，母親是陳氏。七歲時患了毒瘡，幾乎要死了，被放在床上。忽然不見了，不久后又找到了他。問他原因，他說：『剛才在睡夢中，有四個童子，抬著我到了這裡。』知情的人，都知道禪師是受到天神保佑了。長大后，不甘心過世俗的生活，前往依止溫州寶冠東山魯公出家。在仙居紫籜山拜見竺元道公（Zhuyuan Daogong），諮詢心要，沒有太大的領悟。於是去參訪徑山元叟（Yuansou）禪師。元叟問：『從東嶺來還是從西嶺來？』他指著草鞋回答說：『這是用三個銅錢買來的。』元叟說：『還沒有說到根本上，再說一遍。』禪師說：『我只能這樣說了，和尚您認為如何？』元叟說：『念你遠道而來，放你三十棒。』禪師於是領悟了他的旨意。過了很久，就徹底領悟了，執侍在元叟身邊掌管藏經的鑰匙。不久，出世在鄴地的五峰，后又遷往金峨。洪武五年，與泐季潭（Le Jitan）一同奉詔入京。季潭被皇上旨意安排住在天界寺，延請性原禪師擔任第一座，提綱挈領，成為叢林的表率。不久，補任金山寺住持。洪武十一年，升任靈隱寺住持，學徒蜂擁而至，宗風大振。禪師剛到靈隱寺，就開始規劃大雄寶殿的建設。
【English Translation】 English version: The 'Cishi Shangsheng Ji' (Hymns on Maitreya's Rebirth in Tushita Heaven), was compiled into three collections during his northern travels to Fengxi Western Hermitage, totaling several volumes, and has been passed down through the generations. This Chan master was short in stature, but his spiritual appearance was clear and bright. He expounded the Proper Dharma, eloquently and extensively, with a depth and breadth that seemed inexhaustible. Wherever he went, both monastics and laypeople admired him, like water flowing into a valley. In the space of a finger snap, halls and pavilions emerged, soaring into the clouds. He was never seen to deliberately contrive anything; gentlemen considered him to be free and unconstrained, responding to things without leaving a trace, like clouds emerging from mountains, thunder rumbling and lightning flashing, divine power withdrawn, silent and still. Therefore, from Yan, Qi to Qin, Chu within the country, and from Japan to Goryeo abroad, people came to consult him on the essentials of resolving their minds, rushing to his seat. Receiving a single word from him was like adorning and treasuring a precious jade. This Chan master can be said to be without shame before the descendants of Miaoxi and other patriarchs.
Biography of Chan Master Huiming Xingyuan of Lingyin Temple
Huiming, styled Xingyuan, with the alias Huanyin, was the son of the Xiang family of Huangyan, Taizhou, his mother was Lady Chen. At the age of seven, he suffered from a carbuncle and was near death, placed on the bed. Suddenly he disappeared, and soon after he was found. When asked why, he said, 'Just now in my sleep, there were four children, carrying me to this place.' Those who knew, knew that the master was blessed by the gods. When he grew up, he was unwilling to live a secular life, and went to rely on Lugong of Baoguan Dongshan in Wenzhou to leave home. He visited Zhuyuan Daogong at Zixiao Mountain in Xianju, consulting on the essentials of the mind, but did not have a great awakening. So he went to visit Chan Master Yuansou of Jingshan. Yuansou asked, 'Did you come from the East Ridge or the West Ridge?' He pointed to his straw sandals and replied, 'These were bought for three coins.' Yuansou said, 'You haven't gotten to the root of it, say it again.' The Chan master said, 'I can only say this, what do you think, Venerable?' Yuansou said, 'Considering you came from afar, I'll give you thirty blows.' The Chan master then understood his meaning. After a long time, he thoroughly understood it, attending to Yuansou and managing the keys to the sutra collection. Soon after, he appeared in the world at Wufeng in Ye, and later moved to Jin'e. In the fifth year of Hongwu, he and Le Jitan were summoned to the capital by imperial decree. Jitan was ordered by imperial decree to reside at Tianjie Temple, and invited Chan Master Xingyuan to serve as the first seat, grasping the essentials and becoming a model for the monastic community. Soon after, he was appointed abbot of Jinshan Temple. In the eleventh year of Hongwu, he was promoted to abbot of Lingyin Temple, and students flocked to him, greatly revitalizing the lineage. When the Chan master first arrived at Lingyin Temple, he began planning the construction of the Great Hero Hall.
殿。僅一載而落成。巍然山峙。嘗室中垂語曰。蓮華峰。被蜉蝣食卻半邊。為何不知。又云。冷泉亭吞卻壑雷亭即不問。南高峰與北高峰斗額。是第幾機。罕有契之者。住靈隱十週寒暑。無何寺火無孑遺。逮捕。或勸師早自為計。師不顧。怡然詣有司。未鞫。即廡下說偈。端坐而逝。壽六十九也。
天鏡凈禪師傳
元凈。字天鏡。別號樸隱。越之會稽人。父倪機。母嚴氏。師初以童子出家。領昭慶濡律師戒。嶷然有遠志。韓莊節公性。教之為文。伸紙引墨。思源源不可遏。公深加歎賞。既而從天岸濟法師。習天臺教。盡得其學。臺宗諸老。競以書聘之。欲令出門下。師不從。元叟端公。說法雙徑。人尊之為當代妙喜。師往從之。入門。叟厲聲一喝。師若聞雷霆聲。黏縛盡脫。遽稽首作禮。復問答三四轉。皆愜叟意。遂錄為子。使掌記室。久之。游建業。謁全悟欣公于大龍翔寺。全悟門風高峻。不輕許可。見師特甚稱之。繼往臨川。謁虞文靖公集。虞公尤稱之。留九十日而還。他若黃文獻公溍。蒙古忠介公泰不華。翰林學士危公素。其同辭稱師。無異於虞公。名聞行宣政院。元至正十六年。請師出世會稽長慶寺。昇天衣萬壽禪寺。四方問道者。聞風來歸。師以氣衰。倦于將迎。營精舍一區。而歸老焉。即山
【現代漢語翻譯】 現代漢語譯本：
殿宇僅用一年就落成了，巍峨地像山一樣聳立。他曾經在室內垂語說：『蓮花峰被蜉蝣啃食了半邊，為什麼不知道？』又說：『冷泉亭吞噬了壑雷亭卻不聞不問，南高峰和北高峰爭鬥額頭，是第幾機？』很少有人能領會他的意思。他在靈隱寺住了十年，後來寺廟失火，什麼也沒留下。官府要逮捕他，有人勸他早點為自己打算，他不顧一切，坦然地去見地方官員。還沒審問，就在廂房下說了偈語，端坐而逝，享年六十九歲。
天鏡凈禪師傳
元凈，字天鏡，別號樸隱，是越州會稽人。父親是倪機，母親是嚴氏。禪師最初以童子的身份出家，接受了昭慶濡律師的戒律，從小就顯露出遠大的志向。韓莊節公欣賞他的才能，教他寫作文章，他伸開紙張，提起墨筆，文思如泉涌般不可遏制。韓公對此深加讚賞。之後，他跟隨天岸濟法師學習天臺宗的教義，盡得其學。天臺宗的各位長老，都爭相用書信聘請他，想讓他出在自己門下，禪師沒有答應。元叟端公在雙徑說法，人們尊稱他為當代的妙喜。禪師前去跟隨他學習。入門時，元叟厲聲一喝，禪師如同聽到雷霆之聲，所有的束縛都脫落了，立刻稽首作禮。又經過三四輪的問答，都符合元叟的心意，於是被收為弟子，讓他掌管記室。過了很久，他遊歷建業，在大龍翔寺拜見全悟欣公。全悟的門風高峻，不輕易認可別人，但見到禪師卻非常稱讚他。之後前往臨川，拜見虞文靖公集，虞公也特別稱讚他，留住了九十天才讓他離開。其他像黃文獻公溍、蒙古忠介公泰不華、翰林學士危公素，他們對禪師的稱讚，都和虞公一樣。禪師的名聲傳到了行宣政院。元至正十六年，請禪師出任會稽長慶寺的住持，後來又升任天衣萬壽禪寺的住持。四方求道的人，聞風而來歸附。禪師因為年老體衰，厭倦了迎來送往，於是建造了一處精舍，在那裡安度晚年，就在山中。
【English Translation】 English version:
The hall was completed in just one year, standing majestically like a mountain. He once said in his room, 'Mount Lotus Peak has been half-eaten by mayflies, why don't you know?' He also said, 'Lengquan Pavilion has swallowed Helei Pavilion without question, Nan Gao Peak and Bei Gao Peak are fighting forehead to forehead, which mechanism is it?' Few could understand his meaning. He lived in Lingyin Temple for ten years, after which the temple burned down, leaving nothing behind. The authorities wanted to arrest him, and some advised him to plan for himself early, but he disregarded everything and went to see the local officials calmly. Before the trial, he spoke a verse under the veranda, sat upright, and passed away, at the age of sixty-nine.
The Biography of Chan Master Tianjing Jing
Yuanjing, styled Tianjing, with the alias Puyin, was a native of Kuaiji in Yuezhou. His father was Ni Ji, and his mother was Madam Yan. The Chan Master initially left home as a child, receiving the precepts of Lawyer Ru of Zhaoqing Temple, showing great ambition from a young age. Han Zhuangjie Gong appreciated his talent and taught him to write articles. As he spread out the paper and picked up the ink brush, his thoughts flowed like a spring, unstoppable. Han Gong deeply admired this. Later, he followed Dharma Master Tian'an Ji to study the teachings of the Tiantai school, fully mastering its learning. The elders of the Tiantai school all competed to invite him with letters, wanting him to join their lineage, but the Chan Master did not agree. Yuan Sou Duan Gong preached at Shuangjing, and people respected him as the contemporary Miaoxi. The Chan Master went to follow him to study. Upon entering, Yuan Sou shouted sharply, and the Chan Master felt as if he had heard the sound of thunder, and all his bonds were broken. He immediately bowed and paid his respects. After three or four rounds of questions and answers, all were in accordance with Yuan Sou's intentions, so he was accepted as a disciple and made him in charge of the records room. After a long time, he traveled to Jianye and visited Quanwu Xin Gong at Dalongxiang Temple. Quanwu's monastic style was lofty and strict, and he did not easily approve of others, but upon seeing the Chan Master, he praised him greatly. Later, he went to Linchuan to visit Yu Wenjing Gong Ji, who also especially praised him, keeping him for ninety days before letting him leave. Others like Huang Wenxian Gong Jin, Mongolian Zhongjie Gong Tai Buhua, and Hanlin Academician Wei Gong Su, their praise of the Chan Master was the same as Yu Gong. The Chan Master's reputation reached the Xing Xuanzheng Yuan (administrative office). In the sixteenth year of Yuan Zhizheng (era), he was invited to serve as the abbot of Changqing Temple in Kuaiji, and later he was promoted to abbot of Tianyi Wanshou Temple. People from all directions seeking the Way came to him. Because the Chan Master was old and weak, and tired of welcoming and sending off guests, he built a hermitage and spent his remaining years there, in the mountains.
陰和塔是也。我 太祖龍興。師與鐘山法會之選。與東溟目公。碧峰金公。特被召入 內庭。從容問道。 賜食而退。已而辭歸和塔。若將終身焉。未幾。靈隱虛席。諸山交致疏幣。延師主之。師不得已而赴。未及期年。而崇德之禍作矣。師入院。甫浹日。寺之左右序言曰。寺政實繁乏。都寺僧司之。師曰。若等盍選其人乎。眾咸曰。有德現者稱多才。昔掌崇德莊田。能辟其萊蕪。以食四眾。倘以功舉。誰曰不然。師諾之。先是。勤舊有聞。歆現之獲田利。率無賴比丘。請於前主僧代之。及現之被選也。大懼發其奸私。走崇德縣。列現過失。縣令丞置不問。適健令至上其事刑部。刑部訊鞫既得實。以師為寺長。失於簡察。法當緣坐。移符逮師。或謂師曰。此三年前事爾。況師實不知。且不識聞。宜自辯訴可也。師笑曰。定業其可逃乎。至部。部主吏問曰。現之犯禁。爾知之乎。曰知之。曰。既知之。當書責款以上。師即操觚如吏言。尚書暨侍郎覽之大驚。咸曰。師當今名德也。惡宜有是。洊審之務得其情。師了無異辭。於是。皆謫陜西為民。聞亦大悔。且泣曰。聞草芥耳。豈意上累師德。蚤知至此。雖萬死不為也。師弗顧。行至寶應。謂從者曰。吾四體。稍異常時。報身殆將盡乎。夜宿寧國寺。寺住持。故師舊識。相
【現代漢語翻譯】 現代漢語譯本： 陰和塔（Yinheta，地名）就在那裡。我太祖（Taizu，明太祖朱元璋）興起時，大師參加了鐘山（Zhongshan，地名）法會的海選，與東溟目公（Dongming Mugong，人名）、碧峰金公（Bifeng Jingong，人名）一同被特別召入內廷。皇上從容地向他們問道，並賜予食物后讓他們退下。之後，大師辭別朝廷，回到陰和塔，似乎打算在那裡終老。不久，靈隱寺（Lingyin Temple，寺名）住持的位置空缺，各山寺紛紛送來書信和錢幣，邀請大師擔任住持。大師不得已才前往赴任。不到一年，崇德寺（Chongde Temple，寺名）的禍事就發生了。大師剛到寺院十幾天，寺院的左右官員就說：『寺院的政務實在繁多，缺乏人手，都交給都寺僧（Dousi Seng，官名）來管理吧。』大師說：『你們何不選拔合適的人選呢？』眾人都說：『有個叫德現（Dexian，人名）的人，大家都說他很有才能，以前掌管崇德寺的莊田，能夠開墾荒地，供養四眾（sizhong，佛教用語，指比丘、比丘尼、優婆塞、優婆夷）。如果以功勞來舉薦他，誰會說不行呢？』大師同意了。先前，勤舊（Qinjin，人名）聽說德現獲得了田地的利益，就帶領一些無賴比丘，向前任住持僧代（Sengdai，人名）請求。等到德現被選拔后，勤舊非常害怕他過去的奸私之事被揭發，就跑到崇德縣，列舉德現的過失。縣令、縣丞置之不理。恰逢健令（Jianling，人名）將此事上報刑部。刑部審訊查明了事實，認為大師作為寺院的住持，疏於考察，按照法律應當承擔連帶責任，於是發文逮捕大師。有人對大師說：『這是三年前的事情了，況且大師您確實不知情，也不認識勤舊，應該自己辯解申訴。』大師笑著說：『既定的業報，難道可以逃脫嗎？』到了刑部，刑部的主事官員問道：『德現觸犯禁令，您知道嗎？』大師回答說：『知道。』官員說：『既然知道，應當寫下責罰的條款上報。』大師就按照官員的話寫了下來。尚書和侍郎看了之後大驚，都說：『大師是當今有名的德行高尚之人，不應該發生這樣的事情。』於是多次審問，務必查明實情。大師始終沒有不同的辯解。於是，勤舊和德現都被貶謫到陜西為民。勤舊非常後悔，哭著說：『我勤舊只是草芥一般的人，沒想到會連累大師的德行。早知道會這樣，即使萬死也不敢做啊。』大師不予理睬，走到寶應（Baoying，地名）時，對隨從說：『我的身體，稍微有些和平常不一樣，報身（baoshen，佛教術語，指佛所受用的身體）恐怕將要終結了吧。』晚上住在寧國寺（Ningguo Temple，寺名），寺院的住持是大師的老相識。
【English Translation】 English version: Yinheta (place name) was there. When Emperor Taizu (Taizu, Zhu Yuanzhang, the founding emperor of the Ming Dynasty) rose to power, the master participated in the selection process of the Zhongshan (place name) Dharma assembly, and together with Dongming Mugong (personal name) and Bifeng Jingong (personal name), was specially summoned into the inner court. The emperor calmly asked them questions and dismissed them after giving them food. Afterwards, the master bid farewell to the court and returned to Yinheta, seemingly intending to spend the rest of his life there. Soon, the position of abbot of Lingyin Temple (temple name) became vacant, and various mountain temples sent letters and money, inviting the master to take the position. The master reluctantly went to take office. In less than a year, the disaster of Chongde Temple (temple name) occurred. Only a dozen days after the master arrived at the temple, the officials on the left and right of the temple said: 'The temple affairs are really numerous and lack manpower, let the Dousi Seng (official title) manage them.' The master said, 'Why don't you select suitable candidates?' Everyone said, 'There is a person named Dexian (personal name), everyone says he is very talented. He used to manage the Zhuangtian of Chongde Temple, and he was able to reclaim wasteland to support the four assemblies (sizhong, Buddhist term, referring to monks, nuns, laymen, and laywomen). If he is recommended for his merits, who would say no?' The master agreed. Previously, Qinjin (personal name) heard that Dexian had obtained the benefits of the land, so he led some rogue monks to request the former abbot Sengdai (personal name). When Dexian was selected, Qinjin was very afraid that his past treacherous deeds would be exposed, so he ran to Chongde County and listed Dexian's faults. The county magistrate and county magistrate ignored it. It happened that Jianling (personal name) reported the matter to the Ministry of Justice. The Ministry of Justice investigated and found out the facts, and believed that the master, as the abbot of the temple, had failed to investigate carefully, and should bear joint responsibility according to the law, so he issued a document to arrest the master. Someone said to the master: 'This happened three years ago, and besides, you really didn't know about it, and you don't know Qinjin, you should defend yourself.' The master smiled and said, 'Can the established karma be escaped?' When he arrived at the Ministry of Justice, the official in charge of the Ministry of Justice asked: 'Did you know that Dexian violated the ban?' The master replied: 'I know.' The official said: 'Since you know, you should write down the terms of punishment and report them.' The master wrote it down according to the official's words. The Secretary and the Servant were shocked when they saw it, and they all said: 'The master is a famous and virtuous person today, and this should not have happened.' So they interrogated him many times, and made sure to find out the truth. The master never had any different defenses. As a result, Qinjin and Dexian were demoted to Shaanxi as civilians. Qinjin regretted it very much and cried and said: 'I, Qinjin, am just a common person, I didn't expect to implicate the master's virtue. If I had known this would happen, I wouldn't have dared to do it even if I died ten thousand times.' The master ignored him. When he arrived at Baoying (place name), he said to his entourage: 'My body is slightly different from usual, and my reward body (baoshen, Buddhist term, referring to the body enjoyed by the Buddha) is probably coming to an end.' He stayed at Ningguo Temple (temple name) at night, and the abbot of the temple was an old acquaintance of the master.
見甚歡。師女弟之夫陳義安。宦移鳳陽。以道經寺中。師悅曰。吾遺骸有所託矣。是夕共飯。猶備言遷謫之故。不見有憊色。明旦。忽端坐合爪。連稱無量壽佛之名。泊然而逝。實 洪武十一年正月十九日也。義安等。為其龕斂。以俟師之季父至。道衋然傷心。遣其法孫梵譯。走寶應攜骨而還。骨間舍利。叢布如珠。縣大夫。及薦紳之流來觀。皆嘆息而去。其徒結竁于和塔祖壟之側。瘞焉。壽六十七。臘五十三。三會語有錄二卷詩文。曰樸園集。師容貌魁偉。襟懷煦然如春。世間機阱押闔之術。不識為何物。性尚風義。斷江恩公。與師締忘年交。斷江卒。師為刊佈詩集。復請虞公銘其塔。三主名山。起費補壞。具有成績。其敷闡大論。發揮先哲。釋門每於師是賴。千百人中。不能一二見焉。竟以無罪謫死。茍不歸之於定業。將誰尤哉。
夢堂噩公傳
曇噩。字無夢。自號酉庵。慈溪王氏子。祖申。舉進士于宋。父祿。任於元。母周夫人。師生六歲而喪父。夫人命從鄉校。師遊氣岸高。騫有一日千里之意。無書不探。學文于胡長孺。藻思浚發。縱橫逆順。隨意之所欲言。聲名頓出諸老生上。已而心有所感。嘆曰。攻書修辭。此世間相爾。曷若求出世法乎。遂別夫人。走長蘆禮雪庭傳公。剃髮為僧。春秋二十
【現代漢語翻譯】 現代漢語譯本： 相見甚歡。師父的女弟子之夫是陳義安（人名），因做官調動到鳳陽。陳義安在寺廟中遇到師父，師父高興地說：『我的遺骸有地方安放了。』當晚一起吃飯，師父詳細地說了被貶謫的原因，看不出有什麼疲憊的神色。第二天早上，師父忽然端坐合掌，連續稱念無量壽佛（西方極樂世界阿彌陀佛）的名號，安詳地去世了。時間是洪武十一年（公元1378年）正月十九日。陳義安等人為師父裝入棺木，等待師父的叔父到來。道衋（人名）非常傷心，派他的法孫梵譯（人名），趕到寶應帶著師父的骨灰回來。骨灰中舍利（佛教修行人遺體火化后結成的珠狀物）很多，像珠子一樣分佈。縣裡的大夫以及士紳之流都來觀看，都嘆息著離開了。師父的弟子們在和塔祖壟的旁邊建墓安葬了他。師父享年六十七歲，僧臘五十三年。《三會語》有記錄二卷詩文，名為《樸園集》。師父容貌魁偉，胸懷溫暖如春，世間的陰謀詭計，他不知道是什麼東西。師父崇尚風義，與斷江恩公（人名）結為忘年之交。斷江恩公去世后，師父為他刊印詩集，又請虞公（人名）為他的塔撰寫銘文。師父主持過三座名山，修繕破敗之處，都有成績。他闡述大乘理論，發揮先哲的思想，佛門常常依靠師父。千百人中，不能有一兩個人能像他一樣。竟然因為沒有罪過而被貶謫而死，如果不歸結于定業（佛教術語，指不可避免的業報），那又能怪誰呢？ 夢堂噩公傳 曇噩（人名），字無夢，自號酉庵。是慈溪王氏的兒子。祖父是王申（人名），在宋朝考中進士。父親是王祿（人名），在元朝做官。母親是周夫人。曇噩六歲時父親去世，周夫人讓他去鄉里的學校讀書。曇噩遊歷時氣度高昂，有日行千里的志向，沒有不探究的書籍。他向胡長孺（人名）學習文章，文思敏捷，縱橫順逆，隨意所想就能表達出來，聲名立刻超過了那些老學生。不久之後，他心有所感，嘆息道：『攻讀詩書，修飾文辭，這只是世間法罷了，為什麼不去尋求出世之法呢？』於是告別母親，前往長蘆拜見雪庭傳公（人名），剃髮為僧，當時二十歲。
【English Translation】 English version: They met with great joy. The husband of the master's female disciple was Chen Yi'an (a personal name), who was transferred to Fengyang due to his official position. Chen Yi'an encountered the master in a temple, and the master happily said, 'My remains have a place to be laid to rest.' That evening, they dined together, and the master spoke in detail about the reasons for his demotion, showing no signs of fatigue. The next morning, the master suddenly sat upright with his palms together, continuously chanting the name of Amitabha Buddha (the Buddha of the Western Pure Land), and passed away peacefully. The date was the nineteenth day of the first month of the eleventh year of Hongwu (1378 AD). Chen Yi'an and others prepared a coffin for the master, waiting for the master's uncle to arrive. Dao Xi (a personal name) was deeply saddened and sent his Dharma grandson Fan Yi (a personal name) to Bao Ying to bring back the master's ashes. Among the ashes were many sariras (relics formed after the cremation of Buddhist practitioners), scattered like pearls. The county magistrate and local gentry came to view them and left with sighs. The master's disciples built a tomb next to the He Ta Zu Mound to bury him. The master lived to be sixty-seven years old, with fifty-three years as a monk. The 'Three Assemblies Discourse' contains two volumes of recorded poems and writings, titled 'The Piao Yuan Collection.' The master had a majestic appearance and a warm and gentle disposition like spring. He was unfamiliar with the schemes and traps of the world. The master valued integrity and formed a friendship with Duan Jiang En Gong (a personal name), despite their age difference. After Duan Jiang En Gong passed away, the master published his poetry collection and invited Yu Gong (a personal name) to write an inscription for his pagoda. The master presided over three famous mountains, repairing dilapidated areas, and achieved significant results. He expounded on Mahayana theories, elaborated on the thoughts of past sages, and the Buddhist community often relied on the master. Among thousands of people, not even one or two could be found like him. He was demoted and died without any crime; if this is not attributed to fixed karma (a Buddhist term referring to unavoidable karmic retribution), then who can be blamed? Biography of Mengtang E Gong Tan E (a personal name), styled Wumeng, self-styled You'an, was the son of the Wang family of Cixi. His grandfather was Wang Shen (a personal name), who passed the imperial examination in the Song Dynasty. His father was Wang Lu (a personal name), who served as an official in the Yuan Dynasty. His mother was Lady Zhou. Tan E's father passed away when he was six years old, and Lady Zhou sent him to study at the local school. Tan E had a lofty demeanor during his travels, with the ambition to travel a thousand miles in a day, and there was no book he did not explore. He studied literature with Hu Changru (a personal name), and his literary talent was quick and agile, able to express whatever he wanted, whether straightforward or contrary, and his reputation quickly surpassed those of the older students. Soon after, he felt something in his heart and sighed, 'Studying books and embellishing words, these are merely worldly pursuits. Why not seek the Dharma of transcending the world?' Therefore, he bid farewell to his mother and went to Changlu to pay respects to Xueting Chuan Gong (a personal name), shaved his head and became a monk, at the age of twenty.
有三矣。具戒后。游心於教。復棄教而即禪。及雪庭遷靈隱。師往侍焉。雪庭示寂。元叟端公。來補其處。元叟。風規嚴峻。非宿學之士。莫敢闖其門。師直前咨叩。了無畏懼。機鋒交觸。情想路絕。自一轉至於六七。語愈朗烈。元叟欣然頷之。延佑初。詔建水陸大會於金山。名浮屠賢士大夫畢集。師佐元叟。敷陳法要。及與群公辯論。義趣英發。莫不推敬。鎮南王聞之。延至廣陵。尊禮備至。彌年方遣重紀。至元五年。浙東帥閫。閤府公邑令。請師出世慶元之保聖。再遷慈溪之開壽。三轉於國清。師所至。皆以荷擔大法為己任。煅煉學徒。孳孳如不及。多有開悟之者。瑞龍院。易甲乙住持為禪剎。師為開山。院因賴以增重。直與名伽藍相齊。海上颶風發。驟雨如注。層樓修廊俱仆。師所居亦就壓。人意師齏粉矣。亟撤其覆索之。一鉅木橫搘榻上。師危坐其下。若神物為之護者。師凡四坐道場。去留信緣。皆略無凝滯。不久引退。叢林慕其名德之高。每闢室以居之。師教戒諸徒曰。吾與爾等。研究空宗。當外形骸忘寢食。以消累劫宿習。然後心地光明耳。自是日唯一食。終夜凝坐。以達于旦。 洪武二年。就有道徴。館于天界寺。既奏對。 上憫其年耄。放令還山。越四年。無疾而終。年八十有九矣。遺言云。三界空
華。如風捲煙。六塵幻影。如湯澆雪。亙古亙今。唯一性獨存。吾之幻軀。今將入滅。滅后阇維。煅骨為塵。不可建塔以累後世。師修身廣顙。昂然如鶴峙雞群。文思泉涌。有持卷軸求詩文者。積如束筍。當風日晴美。從容就席。縱筆疾揮。須臾皆盡。長短精粗。無不合作。袁文清公。嘗指師謂人曰。此阿羅漢中人也。觀其為文。骎骎逼古作者。渡江以來。諸賢蹈襲蘇李。以雄快直致為夸。相帥成風。積弊幾二百年。不意山林枯槁之士。乃能自奮至於斯也。翰林學士張公翥曰。噩師。儀觀偉而重。戒行嚴而潔。文章簡而古。禪海尊宿。今一人耳。其為縉紳所推許。類若此。師平生著作甚富。悉不存稿。晚年重修歷代高僧傳。筆力遒勁。識者謂。有得於太史遷。日本國王。雖僻在東夷。亦慕師道行。屢發疏迎致之。師堅不往。王與左右謀。欲劫以歸。浙江宣慰使完者都。藏之獲免。自是厥後。凡遇師手跡。必重購之而去。且詫其能放異光云。其為海外所欽重如此。
泐季泐傳
宗泐。臺之臨海人。字季潭。別號全室。八歲從訴笑隱學佛。十四剃落。二十受具。洪武四年。住徑山。 太祖高皇帝。徴江南有道浮屠。師應召稱 旨。命住天界。 上。丕建廣薦法會。于蔣山太平興國寺。宿齋室。卻葷肉不御者一
月。服皮弁搢玉圭。上殿面大雄氏。行拜獻禮者三。 詔集幽爽引入殿。致三佛之禮。 命師升座說法。 上臨幸。賜膳無虛日。每和其詩。稱為泐翁。十年冬。 詔師箋釋心經金剛楞伽三經。制贊佛樂章。丁巳。奉使西域還朝。授右街善世。因命育發。將授以儒職。師姑奉命。至髮長。 上召而官之。師再辭求免。愿終釋門。 上嘉嘆從之。賜免官說以旌其志。相城道衍。負奇志。搖膝高吟。傍若無人。師每正色責之曰。此豈釋子語耶。學士宋公濂。嘗贊師像曰。笑隱之子。晦機之孫。具大福德。足以荷擔佛法。證大智慧。足以攝伏魔軍。悟四喝二玄于彈指。合千經萬論於一門。向上關。如涂毒鼓。撾之必死。殺活機。類金剛劍。觸之則奔。屢鎮名山。教孚遐邇。 詔升京剎。名溢朝紳。夙受記于靈山之會。今簡知于 萬乘之尊。雲漢昭回。 天章錫和于全帙。寵恩優渥。 玉音召對於紫宸。屹中流之砥柱。轉大地之法輪。信為十方禪林之領袖。而與古德。同道同倫者耶。后追治胡惟庸黨及師。著做散僧。執役建寺。徐察其非辜取還。復領右善世。居無何。以老賜歸槎峰。渡江示寂于江浦之石佛寺。師博通古今。凡經書過目輒成誦。善為詞章。有全室集。行於世。國初高僧師。與復見心齊名。見心疏放。師謹密。故
其得禍為尤輕。噫。亦幸耳。
孤峰德禪師傳
明德。號孤峰。明之昌國朱氏子。其父有成。母黃氏。父與普陀山僧玠公交。玠聞雞聲入道。凡說法。必鼓翅為雞號。玠亡已久。母夢玠來托宿。覺而有娠。歷十四月而生。不好戲弄。每跏趺端坐。十七為大僧。慨然有求道之志。首謁竺西坦公于天童。復見晦機熙公于凈慈。二老首肯之。而師弗自是也。繇是。益自䇿厲。以必證為期。抵雙林。見明極俊公。一見之頃。塤篪協應。命司藏鑰。會日本遣使。迎明極為國師。師送至海濵。而竺田霖公。亦自雪竇至。見師氣貌不凡。延歸山中。以第一座處之。自是群疑頓釋。且邀仲芳倫公。結庵于桃花塢。相與激揚。暇則翻閱華嚴經。足不逾戶限者凡五載。名稱日聞。竺田嘆曰。人天眼目。儼然猶在。行宣政院。請住松江之東禪。然香以嗣竺田。不忘所證也。再遷集慶之保寧。一坐十五夏。煅煉來學。曲盡善巧。有餘力則為之興廢補壞。細大不遺。令譽益彰。一時名薦紳。莫不願與師交。三遷湖之道場。閱二年。會凈慈虛席。行省丞相康里公固。迎師主之。當元季戎馬紛紜。國事已不可為矣。逮入 聖朝。師以耄年謝歸道場竹林庵。一日示微疾。戒其徒。勿令四眾衣麻哭泣。索觚書偈而逝。壽七十九也。茶毗。頂骨
【現代漢語翻譯】 現代漢語譯本： 他所遭受的災禍算是很輕的了。唉，也算是幸運的了。
孤峰德禪師傳
明德，號孤峰，是明朝昌國朱氏的兒子。他的父親名叫有成，母親姓黃。他的父親與普陀山的僧人玠公相交甚好。玠公聽聞雞鳴聲而悟道，每次說法，必定像雞一樣鼓動翅膀啼叫。玠公去世很久之後，他的母親夢見玠公前來托宿，醒來后就懷孕了，經歷了十四個月才生下他。他不喜歡嬉戲玩鬧，常常跏趺端坐。十七歲時成為大僧，慨嘆自己有求道之心。首先在天童山拜訪竺西坦公，又在凈慈寺拜見晦機熙公，兩位老人都認可了他，但是禪師自己並不認為這樣就足夠了。因此，更加自我鞭策，以必定證悟為目標。到達雙林寺，見到明極俊公，一見如故，如同塤篪相和，被任命掌管藏經的鑰匙。適逢日本派遣使者，迎接明極禪師作為國師，禪師送他到海邊。竺田霖公也從雪竇山來到，見到禪師氣度不凡，邀請他回到山中，讓他擔任第一座。從此，眾人的疑慮都消除了。並且邀請仲芳倫公，在桃花塢結庵，互相激勵。空閑時就翻閱《華嚴經》，足不出戶長達五年。名聲日益增長。竺田感嘆道：『人天眼目，儼然還在。』於是前往宣政院，請求他主持松江的東禪寺，繼承竺田的法脈，不忘自己所證悟的。再次遷往集慶的保寧寺，一坐就是十五個夏天，鍛鍊來學習的人，用盡各種善巧方便。有多餘的精力就為寺廟興建修繕，大小事務都不遺漏。美好的名聲更加顯著。一時之間，有名的士紳，沒有不希望與禪師交往的。三次遷往湖州的道場，過了兩年。適逢凈慈寺住持空缺，行省丞相康里公堅決地迎接禪師來主持。正當元朝末年戰亂紛紛，國家大事已經無法挽回了。等到進入聖朝，禪師因為年老而告退，回到道場竹林庵。有一天，禪師示現輕微的疾病，告誡他的弟子們，不要讓四眾弟子穿麻衣哭泣。索要筆墨寫下偈語而逝世，享年七十九歲。荼毗后，頂骨...
【English Translation】 English version: The misfortune he suffered was still very light. Alas, it was also fortunate.
Biography of Zen Master Gufeng De
Mingde, with the alias Gufeng (Solitary Peak), was the son of the Zhu family of Changguo in the Ming Dynasty. His father was named Youcheng, and his mother was surnamed Huang. His father had a good relationship with the monk Jie of Mount Putuo. Jie attained enlightenment upon hearing the sound of a rooster crowing. Whenever he preached, he would flap his wings and crow like a rooster. Jie had passed away for a long time. His mother dreamed that Jie came to lodge with her, and she became pregnant upon waking up, giving birth to him after fourteen months. He did not like to play games, and often sat in the lotus position in a dignified manner. At the age of seventeen, he became a senior monk, lamenting that he had the aspiration to seek the Way. He first visited Zhuxi Tangong at Tiantong Temple, and then met Huiji Xigong at Jingci Temple. The two elders acknowledged him, but the master himself did not think that this was enough. Therefore, he further spurred himself on, aiming to definitely attain enlightenment. Arriving at Shuanglin Temple, he met Mingji Jungong, and they immediately resonated with each other, like the harmony of xun (ocarina) and chi (bamboo flute). He was appointed to manage the key to the Sutra Treasury. Coincidentally, Japan sent envoys to welcome Mingji as the national teacher, and the master sent him to the seaside. Zhutian Lingong also came from Xuedou Mountain, and seeing that the master's demeanor was extraordinary, he invited him back to the mountain and made him the first seat. From then on, everyone's doubts were dispelled. He also invited Zhongfang Lungong to build a hermitage in Taohuawu (Peach Blossom Cove), encouraging each other. In his spare time, he would read the Avatamsaka Sutra, not stepping out of his door for five years. His reputation grew daily. Zhutian sighed and said, 'The eyes of humans and devas are still here.' He then went to the Xuanzheng Yuan (Bureau of Military Affairs) to request him to preside over the Dongchan Temple in Songjiang, inheriting Zhutian's Dharma lineage, not forgetting what he had attained. He was then transferred to Baoning Temple in Jiqing, where he sat for fifteen summers, training those who came to learn, using all kinds of skillful means. If he had extra energy, he would build and repair the temple, leaving no detail unattended. His good reputation became even more prominent. For a time, famous gentry all wished to associate with the master. He moved three times to the Daocheng (place of practice) in Huzhou, spending two years there. Coincidentally, the abbot's seat at Jingci Temple was vacant, and Prime Minister Kangli Gong of the provincial government firmly welcomed the master to preside over it. Just as the Yuan Dynasty was in turmoil with wars, the affairs of the state were already beyond saving. When he entered the Holy Dynasty, the master retired due to old age and returned to the Zhulin Hermitage (Bamboo Forest Hermitage) in the Daocheng. One day, the master showed a slight illness, warning his disciples not to let the fourfold assembly wear mourning clothes and weep. He asked for a pen and ink to write a verse and passed away, at the age of seventy-nine. After cremation, the cranial bone...
不壞。舍利纍纍。出灰燼中。塔于東岡。學士宋景濂。為之銘。
介庵良大師傳
輔良。字用貞。介庵其號。蘇州吳縣范氏子。文正公之十葉孫也。年十五。依迎福院剃染圓具。時笑隱。住集慶之龍翔。法道宣振。師往見之。問答之際。棒喝兼施。凡情頓喪。他日笑隱拈語詰之。師發言愈厲。笑隱哂曰。得則得矣。奈第二義何。師弗懈益䖍。久之。乃契入。云空川流。了無留礙。笑隱曰。乃知吾不爾欺。出世秀之資聖。越之天章。移杭之中天竺。時海內大亂。兵燹相仍。南北兩山諸剎。皆化為烈焰。靈隱古稱絕勝覺場。涼煙白草。悽迷于夕照之間。過者為之興嘆。康里公。為浙行省丞相。妙揀名僧能任起廢者。莫師為宜。懇命居之。師既至。剪剔荊叢。葺茅為廬。以棲四方學者。雖當凋零之秋。開示徒眾。語尤激切。其言有曰。達磨一宗。陵夷殆盡。汝等用力。如救頭然可也。然百千法門。無量妙義。於一毫端。可以周知。如知之變。大地為黃金。受之當無所讓。否則遺素餐之愧矣。歲月流電。向上之事。汝等急自進修。參學之士。多有因其語而入者。化緣既周。手疏衣貲。入公帑散交遊。顧謂左右曰。翌日巳時吾逝矣。及期澡浴。坐而寂。師性簡直。雖面折人過。而胸中無留物。與人交。無少長。一以
【現代漢語翻譯】 現代漢語譯本：
不壞之身。舍利纍纍（指數量很多）。出自灰燼之中。建塔于東岡。學士宋景濂為之作銘文。
介庵良大師傳
輔良，字用貞，介庵是他的號。他是蘇州吳縣范氏的子弟，文正公的十世孫。十五歲時，在迎福院剃度出家，受具足戒。當時笑隱禪師住在集慶的龍翔寺，佛法宣揚得很興盛。輔良前往拜見他，在問答之間，笑隱禪師棒喝齊用，使他斷絕了凡情。後來，笑隱禪師用話語來詰問他，輔良的回答更加嚴厲。笑隱禪師笑著說：『得到是得到了，但又如何看待第二義諦呢？』輔良不懈怠更加虔誠，很久之後，終於契悟，如同云在空中，水在川流，了無阻礙。笑隱禪師說：『才知道我沒有欺騙你。』輔良後來住持秀州的資聖寺，越州的天章寺，又移住杭州的中天竺寺。當時天下大亂，戰火連綿，南北兩山的寺廟，都化為一片火海。靈隱寺，古來被稱為絕勝的覺悟道場，如今卻只剩下淒涼的煙霧和白草，在夕陽的照耀下顯得悽迷，路過的人都為此嘆息。康里公當時擔任浙行省丞相，他精挑細選能夠擔當重任、使寺廟復興的名僧，認為輔良大師最合適，於是懇請他來住持靈隱寺。輔良大師來到后，砍除叢生的荊棘，修葺茅草屋作為住所，用來安置四方前來的學人。即使在寺廟凋零的秋季，他對徒眾的開示，言語也尤其激切。他的話語中有這樣說的：『達磨一宗，衰落殆盡。你們要努力，就像救頭一樣！』然而百千法門，無量妙義，在一毫端，可以全部知曉。如果知曉了這種變化，大地都會變成黃金，接受它的時候不要推讓。否則就會有白吃飯的慚愧。』歲月如流水，向上提升的事情，你們要抓緊時間自己進修。參學的學士，有很多因為他的話而開悟。教化因緣圓滿后，他將自己手寫的書信和衣物錢財，全部捐入公庫，分給朋友。回頭對身邊的人說：『明天巳時我就要走了。』到了那天，他沐浴后，坐著圓寂了。輔良大師天性坦率真誠，即使當面指出別人的過錯，心中也不會留下芥蒂。與人交往，無論年長年少，都一樣以誠相待。
【English Translation】 English version:
An imperishable body. Relics upon relics (indicating a large quantity). Emerging from the ashes. A pagoda was built on the eastern hill. The scholar Song Jinglian wrote its inscription.
The Biography of Master Jianliang
Fu Liang, styled Yongzhen, Jian'an was his sobriquet. He was a descendant of the Fan family of Wu County, Suzhou, a tenth-generation grandson of Duke Wenzheng. At the age of fifteen, he shaved his head and took the full precepts at Yingfu Monastery. At that time, Master Xiaoyin resided at Longxiang Monastery in Jiqing, where the Dharma was vigorously propagated. Fu Liang went to see him, and during their question-and-answer sessions, Master Xiaoyin employed both the stick and the shout, causing him to instantly lose all worldly affections. Later, Master Xiaoyin challenged him with words, and Fu Liang's responses became even more forceful. Master Xiaoyin smiled and said, 'You have attained it, but how do you regard the second meaning?' Fu Liang did not slacken but became even more devout. After a long time, he finally attained enlightenment, like clouds in the sky and water flowing in a river, without any obstruction. Master Xiaoyin said, 'Now I know that I have not deceived you.' Later, Fu Liang became the abbot of Zisheng Monastery in Xiuzhou, Tianzhang Monastery in Yuezhou, and then moved to Zhongtianzhu Monastery in Hangzhou. At that time, the world was in great turmoil, with continuous warfare, and the monasteries on both the northern and southern mountains were reduced to ashes. Lingyin Monastery, known since ancient times as an excellent place for enlightenment, was now only desolate with smoke and white grass, appearing bleak in the setting sun, causing passersby to sigh. Kangli Gong, who was then the Prime Minister of Zhejiang Province, carefully selected eminent monks who could take on the responsibility of reviving the monasteries, and considered Master Fu Liang the most suitable. Therefore, he earnestly requested him to reside at Lingyin Monastery. After Master Fu Liang arrived, he cleared away the overgrown thorns and repaired thatched huts as residences to accommodate scholars from all directions. Even in the declining autumn of the monastery, his teachings to the disciples were particularly fervent. Among his words were these: 'The lineage of Bodhidharma is almost completely in decline. You must strive like saving your own heads!' However, the hundreds of thousands of Dharma gates and the immeasurable wonderful meanings can all be known within a single hair-tip. If you understand this transformation, the entire earth will turn into gold, and you should accept it without hesitation. Otherwise, you will feel ashamed of eating for free.' Time flows like electricity, and you must seize the time to cultivate yourselves in the pursuit of higher matters. Many scholars who came to study were enlightened by his words. After his teaching karma was completed, he donated all his handwritten letters, clothing, and money to the public treasury and distributed them to his friends. Turning to those around him, he said, 'Tomorrow at the hour of Si (9-11 am), I will depart.' On that day, he bathed, sat in meditation, and passed away peacefully. Master Fu Liang was naturally frank and sincere, and even if he pointed out others' faults to their faces, he would not hold any grudges in his heart. In his interactions with people, regardless of age, he treated everyone with sincerity.
誠相遇。所造偈詞。初不經意。而語出渾成。有若宿構。舉揚大法。不務緣飾。而西來之旨自明。復以凈土觀門。若海舟航時。兼修之未嘗少怠。其所見。蓋卓然云。
南石文琇禪師傳
南石文琇禪師。儒釋兼修。宗說俱妙。負超卓之才。懷奇偉之氣。行中仁公。住靈巖。得和尚。猶慈明之得黃龍也。后和尚出世。瓣香嗣公。不忘所自。初住蘇之普門。次靈巖。三遷主萬壽。未幾。退隱吳淞之上日。與山翁野老。說無義語為樂。而大忘人世也。逮我明 聖天子即位。 詔天下儒釋道流深通文義者。纂修 大典。和尚應 詔而起。留京三年。書完。值 國家建報恩大齋會。和尚預焉。居無何。杭之住持缺席。僧錄日公。舉非南石和尚不可。於是。欣然遂行。南州溥洽贈以詩云。緇袍如水赴瑤京。愛子相過雙眼明。豈有文章追李杜。敢言傳習到臺衡。青燈夜雨寒牕約。黃葉秋風故國情。見說生公還聚石。扁舟早系闔閭城。 洪武十一年。 皇上以萬機之暇。愍念吾徒為佛弟子者。鮮能精通教典。深究禪學。得頒 睿旨。俾習般若心經。金剛楞伽。晝則講演。夜則坐禪。務期曉達。師因說七偈以贊。初首云。 聖皇親受靈山記。手執金輪 御萬方。 詔諭僧徒令講習。叢林頓覺有輝光。末首云。窮通教典與參禪
【現代漢語翻譯】 現代漢語譯本：
真誠相遇，所創作的偈語，起初並非刻意為之，但言語自然渾成，彷彿早已構思好。弘揚大法，不追求華麗的辭藻，而西來的禪宗宗旨自然顯明。又以凈土觀門的修習，如同在茫茫大海中乘船航行時，兼修其他法門也未曾有絲毫懈怠。他的見解，實在是卓越不凡啊。
——《南石文琇禪師傳》
南石文琇禪師，儒學和佛學兼修，對宗門和教理都精妙通達。具有超凡的才能，懷抱奇偉的氣概。行為符合仁義之道，住在靈巖寺，得到和尚的器重，就像慈明禪師得到黃龍禪師的賞識一樣。後來，和尚開堂說法，文琇禪師以弟子的身份繼承他的法脈，不忘根本。起初住在蘇州的普門寺，後來又回到靈巖寺，第三次遷往主持萬壽寺。沒過多久，就退隱到吳淞江邊，每天與山野老翁閑談，以說些沒有實際意義的話為樂，完全忘記了人世間的煩惱。到了我大明聖天子即位，詔令天下精通文義的儒士、僧人和道士，纂修《大典》。和尚應詔而起，留在京城三年，書成。適逢國家舉辦報恩大齋會，和尚也參與其中。不久，杭州的住持職位空缺，僧錄司的日公認為非南石和尚不可。於是，文琇禪師欣然前往。南州溥洽贈詩一首說：『身穿緇衣如流水般前往京城，愛子前來相送，雙眼明亮。哪裡敢用文章去追趕李白和杜甫，又哪裡敢說傳習能夠到達宰相的位置。青燈夜雨，寒冷的窗戶下約定，黃葉秋風，思念故鄉的情懷。聽說生公還在聚石說法，早早地把小船停靠在闔閭城邊。』洪武十一年，皇上在處理萬機之餘，憐憫我們這些作為佛弟子的，很少能夠精通佛教經典，深入研究禪學，於是頒佈聖旨，讓僧人們學習《般若心經》、《金剛經》、《楞伽經》，白天講習，晚上坐禪，務必達到通曉明白。文琇禪師因此說了七首偈語來讚頌。第一首說：『聖明的皇上親自接受了靈山的授記，手持金輪統治天下。詔令僧徒們講習經典，叢林頓時感到光輝燦爛。』最後一首說：『窮究通達教典和參禪。』
【English Translation】 English version:
He met with sincerity. The verses he composed were initially unintentional, yet the language flowed naturally and completely, as if they had been conceived long ago. He promoted the Great Dharma, without seeking ornate embellishments, and the essence of Zen from the West was naturally revealed. Moreover, he practiced the Pure Land contemplation method, like navigating a ship in the vast ocean, while also diligently cultivating other practices without the slightest懈怠 (xiè dài, negligence). His insights were truly outstanding.
— Biography of Chan Master Nan Shi Wen Xiu
Chan Master Nan Shi Wen Xiu, cultivated both Confucianism and Buddhism, excelling in both the doctrinal and practical aspects. He possessed extraordinary talent and a remarkable spirit. His conduct aligned with benevolence and righteousness. He resided at Lingyan Temple and was esteemed by the abbot, just as Ciming Chan師 (Chán shī, Chan Master) was appreciated by Huanglong Chan師. Later, when the abbot began to preach the Dharma, Wen Xiu Chan師 inherited his Dharma lineage as a disciple, never forgetting his roots. Initially, he resided at Pumen Temple in Suzhou, then returned to Lingyan Temple, and later moved to preside over Wanshou Temple. Before long, he retired to the banks of the Wusong River, where he enjoyed conversing with rustic old men, finding pleasure in meaningless talk and completely forgetting the troubles of the world. When the Sage Emperor of my Great Ming Dynasty ascended the throne, he issued an edict to Confucian scholars, monks, and Daoists throughout the land who were well-versed in literature to compile the Great Canon. The abbot responded to the edict and stayed in the capital for three years to complete the book. Coincidentally, the nation held a Great Repaying Kindness齋會 (zhāi huì, vegetarian festival), in which the abbot also participated. Soon after, the position of abbot in Hangzhou became vacant, and the Senglu Si (僧錄司, Office of Monastic Affairs) official, Ri Gong, believed that only Nan Shi Chan師 was suitable. Therefore, Wen Xiu Chan師 gladly accepted the position. Puqia of Nanzhou presented him with a poem, saying: 『Wearing black robes, you go to the capital like flowing water, your beloved son comes to see you off, his eyes bright. How dare I use my writing to chase after Li Bai and Du Fu, and how dare I say that my teachings can reach the position of prime minister. We made a promise under the cold window with the green lamp and night rain, and I feel the nostalgia for my homeland in the yellow leaves and autumn wind. I heard that Sheng Gong is still gathering stones to preach, and I will moor my boat early by the side of Helu City.』 In the eleventh year of Hongwu, the Emperor, amidst his myriad duties, took pity on us Buddhist disciples who were rarely able to master the Buddhist scriptures and deeply study Chan Buddhism. Therefore, he issued an imperial decree, ordering monks to study the Prajna Heart Sutra, the Diamond Sutra, and the Lankavatara Sutra, lecturing during the day and meditating at night, striving to achieve understanding. Therefore, Wen Xiu Chan師 spoke seven verses in praise. The first verse says: 『The Sage Emperor personally received the prediction from Ling Mountain, holding the golden wheel to rule the world. He issued an edict to the monks to study the scriptures, and the Sangha suddenly felt radiant.』 The last verse says: 『Exhaustively understand the scriptures and practice Chan.』
。是大因緣非小緣。幸遇 聖君能注意。吾徒何事不加鞭。有普門靈巖徑山語錄。及佛祖贊一卷。行世。后未考所終。
白庵金禪師傳
力金。字西白。吳郡姚氏子。七歲穎悟異常。一日請于母曰。兒患世相起滅不常。將求出世間法。可乎。母曰。出家甚苦。爾年幼。豈能堪之。曰。兒心樂之。自無苦也。請之不已。母知其志不可奪。俾依吳縣寶積院道原衍法師。后見古鼎銘公于徑山。悟人甚深。聲光燁燁。起叢林間。至正丁酉。出世住蘇之瑞光。會嘉興天寧寺災。郡守貳咸以非師不足起其廢。具幣遣使。力迎致之。師至。未久。儼如兜率天宮下現人世。經過者。無不瞻禮讚嘆。帝師大寶法王。賢師之行。授師以徽號。師自幼喪父。唯有母存。乃去城一舍。筑孤雲庵。以奉養焉。或議之。師喻之曰。爾不見編蒲陳尊宿乎。何言之易易也。洪武改元。有 旨。起師住持大天界寺。萬機之暇。時召入內庭。奏對多稱 旨。蓋師精通西竺典。及東魯諸書。其與薦紳談論。霏霏如吐玉屑。故咸樂與之遊。四年命師總持鐘山法會。凡儀制規式。皆堪傳永久。尋以母年耄。舉徑山泐公自代。復還庵居。五年冬 詔。復建會如四年。 大駕臨幸。詔師闡揚第一義諦。自公侯以至庶僚。環而聽之。靡不悅服。一日忽示弟子
【現代漢語翻譯】 現代漢語譯本：這是大因緣，不是小因緣。有幸遇到聖明的君主能夠重視。我們這些弟子還有什麼事不更加努力呢？有《普門靈巖徑山語錄》以及《佛祖贊》一卷流傳於世。之後的情況沒有考證到最終結局。
白庵金禪師傳
力金禪師，字西白，是吳郡姚氏的兒子。七歲時就非常聰慧。有一天，他請求母親說：『孩兒擔憂世間萬物的生滅變化無常，想要尋求出世間法，可以嗎？』母親說：『出家非常辛苦，你年紀還小，怎麼能承受呢？』力金禪師說：『孩兒心中樂於此事，自然不會覺得苦。』他不停地請求。母親知道他的志向不可改變，就讓他依止吳縣寶積院的道原衍法師。後來在徑山見到古鼎銘公，對人生的領悟非常深刻，聲名遠揚，在叢林間嶄露頭角。至正丁酉年，出世住持蘇州的瑞光寺。適逢嘉興天寧寺發生火災，郡守貳咸認爲不是金禪師不能使其恢復，準備了豐厚的禮物派遣使者，極力迎請他。金禪師到后不久，寺廟的景象就如同兜率天宮降臨人間一般。經過的人，沒有不瞻仰禮拜讚歎的。帝師大寶法王讚賞金禪師的德行，授予他徽號。金禪師自幼喪父，只有母親在世，於是離開城市一舍之地，建造孤雲庵，來奉養母親。有人對此議論紛紛。金禪師開導他們說：『你們沒見過編蒲陳尊宿嗎？』不要輕易下結論。洪武改元，有皇帝的旨意，讓金禪師住持大天界寺。皇帝在處理萬機之餘，時常召見他到內庭，他的奏對大多符合皇帝的心意。因為金禪師精通西竺（India）的典籍以及東魯（Shandong）的各種書籍，他與士大夫談論時，言語如吐玉屑般精妙，所以大家都樂於與他交往。洪武四年，皇帝命令金禪師總持鐘山法會，所有的儀制規式，都堪稱永久流傳的典範。不久，因為母親年老，推薦徑山的泐公代替自己，又回到庵中居住。洪武五年冬天，皇帝下詔，再次舉辦像洪武四年一樣的法會，皇帝親自駕臨，詔令金禪師闡揚第一義諦。從公侯到普通官員，都環繞著聽講，沒有不感到喜悅信服的。有一天，金禪師忽然向弟子們...
【English Translation】 English version: This is a great cause and condition, not a small one. Fortunately, we have encountered a sagacious ruler who pays attention to it. What is there that we disciples should not strive harder for? There are the 'Pumen Lingyan Jingshan Yulu' (Comprehensive Records of Pumen, Lingyan, and Jingshan Monasteries) and a volume of 'Buddha Ancestor Eulogies' circulating in the world. His later life and final whereabouts were not examined.
Biography of Chan Master Baian Jin
Chan Master Lijin, styled Xibai, was a son of the Yao family of Wujun. At the age of seven, he was exceptionally intelligent. One day, he asked his mother, 'Your child is worried about the impermanence of the arising and ceasing of worldly phenomena and wishes to seek the Dharma of transcending the world. Is that permissible?' His mother said, 'Leaving home is very arduous. You are still young. How can you endure it?' Lijin said, 'My heart delights in it, and I will naturally not feel hardship.' He pleaded incessantly. His mother, knowing that his will could not be swayed, allowed him to rely on Dharma Master Daoyuan Yan of Baoji Monastery in Wuxian. Later, upon seeing Old Ding Minggong at Jingshan (Mount Jing), his understanding of life deepened profoundly, and his reputation shone brightly, emerging among the monastic community. In the Dingyou year of the Zhizheng era, he came forth to reside at Ruiguang Monastery in Suzhou. Coincidentally, Tianning Monastery in Jiaxing suffered a fire, and the prefect Er Xian believed that none but the Master could restore it. He prepared generous gifts and dispatched envoys to earnestly invite him. Soon after the Master arrived, the monastery's appearance was as if the Tushita Heaven (Joyful Land) had descended into the human world. Those who passed by could not help but gaze in reverence and praise him. Imperial Preceptor Dabo Fawang (Great Treasure Dharma King) admired the Master's virtuous conduct and bestowed upon him an honorary title. Chan Master Jin lost his father at a young age and had only his mother alive. Therefore, he built Guyun Hermitage (Solitary Cloud Hermitage) one 'she' (approximately 30 li) away from the city to support his mother. Some people criticized this. Chan Master Jin enlightened them, saying, 'Have you not seen Venerable Bianpu Chen?' Do not jump to conclusions so easily. In the first year of the Hongwu era, there was an imperial decree ordering the Master to preside over Da Tianjie Monastery (Great Heavenly Boundary Monastery). During his leisure from handling myriad affairs, the Emperor often summoned him to the inner court, and his responses mostly pleased the Emperor. This was because the Master was proficient in the scriptures of Xizhu (India) and various books of Donglu (Shandong). When he discussed with scholar-officials, his words were as exquisite as jade dust, so everyone enjoyed associating with him. In the fourth year of Hongwu, the Emperor ordered the Master to oversee the Zhongshan Dharma Assembly, and all the rituals and regulations were worthy of being passed down as permanent models. Soon after, because his mother was old, he recommended Le Gong of Jingshan to replace him and returned to live in the hermitage. In the winter of the fifth year of Hongwu, the Emperor issued an edict to hold an assembly again as in the fourth year. The Emperor personally graced the occasion, and ordered the Master to expound the First Principle. From dukes and marquises to ordinary officials, all surrounded him to listen, and none were not pleased and convinced. One day, Chan Master Jin suddenly showed his disciples...
曰。吾有夙因未了。必當酬之。汝等勿以世相遇我。未幾示微疾。謝去醫飲藥食。委順而化。茶毗。舍利無算。觀者競取之而去。師神觀秀偉。智辯縱橫。以宗教為己任。不畜私財。得財施輒舉以給貧者。誠法門之偉人也。
覺原曇禪師傳
慧曇。字覺原。天臺人。依越之法果寺。時廣智笑隱欣公。說法中天竺。師造焉。備陳求道之切。廣智斥曰。從外入者。決非家珍。道在自己。豈向人求耶。師退。凝然獨坐一室。久之無所入。廣智一日舉百丈野狐話。師大悟曰。佛法落我手矣。廣智曰。爾見何道理。敢爾大言。師展雙手曰。不直一文錢。廣智頷之。丙申。王師定建業。師謁 上于轅門。 上見師氣貌異。嘗嘆曰。此福德僧也。命主蔣山太平興國禪寺。時當儉歲。師化食以給。其眾無闕乏者。山下田人。多欲𨽻軍籍。師懼寺田蕪廢。請于 上而歸之。山之林木。為樵所剪伐。師又陳奏。 上封一劍授師曰。敢有伐木者斬。山木賴以全。逾年丁酉。改龍翔為天界。 詔師主之。每設廣薦法會。師必升座。舉宣法要。 車駕親帥群臣幸臨。恩數優渥。遠邇學徒。聞風奔赴。堂筵至無所容。先是。僧堂寮庫。有司權以貯戎器。久而不歸。 上見焉。亟命出之。洪武元年。開善世院。秩視從二品。特授師演梵善
【現代漢語翻譯】 他說：『我還有前世的因果未了結，必定要償還。你們不要用世俗的眼光看待我。』不久，他略微示現小病，辭謝了醫生、飲藥和飲食，順其自然地圓寂了。火化后，舍利無數，觀看的人爭相取走。禪師神采秀美偉岸，智慧辯才縱橫，以弘揚宗教為己任，不積蓄私財，得到財物就全部用來救濟貧困的人。實在是佛門中的偉大人物啊。
覺原曇禪師傳
慧曇，字覺原，是天臺人。依止於越地的法果寺。當時廣智笑隱欣公（禪師名號）在天竺說法，慧曇禪師前去拜訪，詳細陳述自己求道的迫切心情。廣智禪師斥責他說：『從外尋求的，終究不是家珍。道在自己心中，怎麼能向別人求呢？』慧曇禪師退下，獨自靜坐在一個房間里，很久都沒有領悟。廣智禪師有一天舉了百丈野狐的故事，慧曇禪師大悟，說：『佛法落入我的手中了！』廣智禪師問：『你見到了什麼道理，敢說這樣的大話？』慧曇禪師伸開雙手說：『不值一文錢。』廣智禪師點頭認可了他。丙申年，王師平定了建業，慧曇禪師在轅門拜見皇上，皇上見他氣度不凡，曾經感嘆說：『這是有福德的僧人啊！』於是命令他主持蔣山太平興國禪寺。當時正值荒年，慧曇禪師化緣籌集糧食來供給寺里的僧眾，沒有一個人缺少。山下的農民，很多想要隸屬軍籍，慧曇禪師擔心寺里的田地荒廢，向皇上請求把田地歸還寺院。山上的樹木，被樵夫砍伐，慧曇禪師又上奏皇上，皇上賜給他一把劍，對他說：『有敢砍伐樹木的人就斬殺。』山上的樹木因此得以保全。過了一年丁酉年，皇上將龍翔寺改為天界寺，詔令慧曇禪師主持。每次舉辦大型的薦亡法會，慧曇禪師必定升座宣講佛法要義，皇上親自率領群臣前來，恩寵優厚。遠近的學徒，聞風而來，禪堂和筵席都容納不下。此前，僧堂和寮房的倉庫，被有關部門擅自用來存放兵器，很久都沒有歸還。皇上看到了，立即命令把兵器搬出去。洪武元年，開善世院，官階比照從二品，特別授予慧曇禪師演梵善。
【English Translation】 He said, 'I have karmic debts from past lives that are not yet settled, and I must repay them. Do not regard me with worldly eyes.' Soon after, he showed a slight illness, declined medical treatment, medicine, and food, and peacefully passed away. After cremation, there were countless śarīra (relics), and the onlookers competed to take them away. The śramana (monk) had a handsome and majestic appearance, with wisdom and eloquence, taking the propagation of religion as his responsibility. He did not accumulate personal wealth, and when he received money, he would use it all to help the poor. He was truly a great figure in the Buddhist community.
Biography of Chan Master Jueyuan Tan
Hui Tan, styled Jueyuan, was a native of Tiantai. He resided at Faguosi Temple in Yue. At that time, Guangzhi Xiaoyin Xin Gong (name of a Chan master) was preaching in Tianzhu (India), and the śramana (monk) went to visit him, earnestly expressing his eagerness to seek the dharma (teachings). Guangzhi rebuked him, saying, 'What is sought from the outside is ultimately not a family treasure. The dharma (teachings) is within oneself, how can one seek it from others?' The śramana (monk) withdrew and sat alone in a room, and for a long time, he had no insight. One day, Guangzhi mentioned the story of Baizhang's wild fox, and the śramana (monk) had a great enlightenment, saying, 'The Buddha-dharma (Buddha's teachings) has fallen into my hands!' Guangzhi asked, 'What principle have you seen that you dare to speak such big words?' The śramana (monk) spread out his hands and said, 'Not worth a single penny.' Guangzhi nodded in agreement. In the year bingshen, the royal army pacified Jianye, and the śramana (monk) paid homage to the Emperor at the camp gate. The Emperor saw that his demeanor was extraordinary and once sighed, 'This is a śramana (monk) with merit and virtue!' So he ordered him to preside over Jiangshan Taiping Xingguo Chan Temple. At that time, it was a year of famine, and the śramana (monk) begged for food to supply the monks in the temple, and no one was lacking. Many of the farmers at the foot of the mountain wanted to be registered in the military, and the śramana (monk), fearing that the temple's fields would be abandoned, requested the Emperor to return the fields to the temple. The trees on the mountain were being cut down by woodcutters, and the śramana (monk) again petitioned the Emperor, who gave him a sword and said, 'Anyone who dares to cut down trees will be beheaded.' The trees on the mountain were thus preserved. A year later, in the year dingyou, the Emperor changed Longxiang Temple to Tianjie Temple and ordered the śramana (monk) to preside over it. Whenever a large memorial service was held, the śramana (monk) would ascend the seat and expound the essentials of the dharma (teachings). The Emperor personally led his ministers to attend, and the favor was generous. Scholars from far and near flocked to him, and the dharma (teachings) hall and banquet halls could not accommodate them. Previously, the warehouses of the monks' halls and dormitories had been used by the relevant departments to store weapons without authorization for a long time. When the Emperor saw this, he immediately ordered the weapons to be moved out. In the first year of Hongwu, Kaisan Shiyuan, with a rank equivalent to the second grade, was specially awarded to the śramana (monk) Yan Fan Shan.
世利國崇教大禪師。住持大天界寺。統諸山釋教事。降 誥命。俾服紫方袍。章逢之士。以釋氏為世蠹請滅除之。 上以其章示師。師曰。孔子以佛為西方聖人。以此知真儒不必非釋。非釋必非真儒也。 上亦以佛陰翊王度。卻不聽。庚戌夏。奉使西域。辛亥秋。至省合剌國。布宣 天子威德。其國王喜甚。館于佛山寺。待以師禮。一日呼左右謂曰。予不能覆命矣。跏趺端坐。夜參半問云。日將出否。曰未也。已而復問。至於四三。曰日出矣。恬然而逝。其日蓋丙子云。逾五日顏貌如生。王大敬嘆。斫香為棺。聚香代薪。築壇而茶毗之。師廣顙豐頤。平頂大耳。面作紅玉色。耳白如珂雪。目光爛爛射人。學者見之。不威而懾。及即之也。盎然而春溫。其遇禪徒。隨機而應。未嘗務為奇巧。聞者自然有所悟入。雖位隆望重。恒處之若寒素。無毫髮自矜意。為人寡言笑。喜怒任真。不能以貴賤異其顏色。然毗翊宗教。無一息敢忘。廣廈細旃之間。從容 召對。據經持論。每罄竭蘊蓄。松園之復釋道私租之免。皆師之所請也。
一源寧公傳
永寧。一源字也。自號虛幻子。淮東通州朱氏子。朱氏故宦族。六歲入鄉校。能了經籍大義。九歲離俗。依族姻模上人于利和寺。河南王童。奇其幼而器之。屬僧司。給牒度
【現代漢語翻譯】 現代漢語譯本： 世利國崇教大禪師，住持大天界寺，統管各山寺的佛教事務。朝廷降下誥命，賜予他紫色方袍。章逢之流的士人，認為佛教是世間的禍害，請求朝廷滅除佛教。皇上將他們的奏章給禪師看，禪師說：『孔子認為佛是西方的聖人。由此可知，真正的儒者不必反對佛教，反對佛教的人必定不是真正的儒者。』皇上也認為佛教能夠暗中輔佐王道，因此沒有聽從章逢等人的建議。庚戌年夏天，禪師奉命出使西域。辛亥年秋天，到達省合剌國，宣揚天子的威德，該國國王非常高興，將禪師安置在佛山寺，以對待老師的禮節來對待他。一天，國王呼喚左右侍從說：『我不能再覆命了。』於是禪師跏趺端坐，在半夜時問道：『太陽要出來了嗎？』侍從回答說：『還沒有。』過了一會兒，禪師又問，如此反覆四三次，最後說：『太陽出來了。』然後安然去世。那天是丙子日。過了五天，禪師的容貌還像活著一樣。國王非常敬佩感嘆，用香木做棺材，聚集香木代替柴火，築起祭壇來荼毗（荼毗：佛教術語，指火葬）禪師。禪師的額頭寬廣，面頰豐滿，頭頂平坦，耳朵很大，面色紅潤如紅玉，耳朵白皙如珂雪（珂雪：像玉一樣白的石頭）。目光炯炯有神，令人不敢逼視。學者見到他，不怒自威。等到接近他時，又感到溫暖如春。他對待禪徒，隨機應變，從不刻意追求奇巧，聽者自然有所領悟。雖然地位尊崇，聲望很高，但他始終像對待普通人一樣，沒有絲毫自誇的意思。他為人寡言少語，喜怒都發自真心，不會因為對方的貴賤而改變臉色。然而，他輔佐宗教，沒有一刻敢忘記。在寬敞的殿堂和精美的地毯之間，他從容地接受皇上的召見，依據經典，闡述道理，每次都竭盡自己的知識儲備。松園的恢復和道教私租的免除，都是禪師請求的。 永寧，一源是他的字，自號虛幻子。他是淮東通州朱氏的兒子。朱氏是世代為官的家族。六歲時進入鄉里的學校，能夠理解經書的大義。九歲時離開世俗，依附於族裡的姻親模上人，在利和寺出家。河南王童，認為他年紀雖小卻很有才能，將他歸屬僧司，給予他度牒（度牒：古代政府頒發給僧人的證明檔案）。 English version: Great Zen Master Chongjiao of the Shili Kingdom, abbot of the Great Heavenly Boundary Temple, oversaw the Buddhist affairs of all the mountain monasteries. The court issued an edict, bestowing upon him a purple kasaya (kasaya: a Buddhist monk's robe). Scholars like Zhang Feng considered Buddhism a scourge of the world and requested the court to eradicate it. The Emperor showed their memorials to the Zen Master, who said, 'Confucius considered the Buddha a sage of the West. From this, we know that true Confucians need not oppose Buddhism, and those who oppose Buddhism are certainly not true Confucians.' The Emperor also believed that Buddhism could secretly assist the royal way, so he did not listen to Zhang Feng and others' suggestions. In the summer of the year Gengxu, the Zen Master was sent as an envoy to the Western Regions. In the autumn of the year Xinhai, he arrived at the country of Shenghala, proclaiming the Emperor's majesty and virtue. The king of that country was very pleased and housed the Zen Master in the Buddha Mountain Temple, treating him with the respect due to a teacher. One day, the king summoned his attendants and said, 'I can no longer fulfill my mission.' Thereupon, the Zen Master sat in the lotus position, and in the middle of the night, he asked, 'Is the sun about to rise?' The attendants replied, 'Not yet.' After a while, the Zen Master asked again, repeating this four or five times. Finally, he said, 'The sun has risen.' Then he passed away peacefully. That day was the Bingzi day. After five days, the Zen Master's appearance was still as if he were alive. The king was greatly impressed and amazed, using fragrant wood to make a coffin and gathering fragrant wood to replace firewood, building an altar to perform the cremation (cremation: Buddhist term, referring to cremation) of the Zen Master. The Zen Master had a broad forehead, full cheeks, a flat crown, and large ears. His face was as red as red jade, and his ears were as white as ke-snow (ke-snow: jade-like white stone). His eyes were bright and piercing, causing people to be afraid to look at him directly. Scholars who saw him felt awe without him being angry. When they approached him, they felt warm as spring. He treated Chan practitioners according to their individual needs, never deliberately seeking novelty, and listeners naturally gained some understanding. Although his position was high and his reputation was great, he always treated it as if he were a commoner, without the slightest intention of boasting. He was a man of few words and laughter, and his joys and sorrows were genuine, not changing his expression because of the other person's status. However, he never dared to forget assisting the religion for a moment. In the spacious halls and exquisite carpets, he calmly received the Emperor's summons, relying on the scriptures to expound the principles, each time exhausting his knowledge reserves. The restoration of Songyuan and the exemption of Taoist private rents were all requested by the Zen Master. Yongning, with the courtesy name Yiyuan, styled himself as Xuhuanzi (Xuhuanzi: 'Illusory One'). He was a son of the Zhu family of Tongzhou in Huaidong. The Zhu family was a family of officials for generations. At the age of six, he entered the village school and was able to understand the great meaning of the scriptures. At the age of nine, he left the secular world and relied on his relative, the monk Mo, at Lihe Temple. Wang Tong of Henan considered him talented despite his young age, assigned him to the monastic office, and granted him a degree certificate (degree certificate: an official document issued by the government to monks in ancient times).
【English Translation】 Great Zen Master Chongjiao of the Shili Kingdom, abbot of the Great Heavenly Boundary Temple, oversaw the Buddhist affairs of all the mountain monasteries. The court issued an edict, bestowing upon him a purple kasaya (kasaya: a Buddhist monk's robe). Scholars like Zhang Feng considered Buddhism a scourge of the world and requested the court to eradicate it. The Emperor showed their memorials to the Zen Master, who said, 'Confucius considered the Buddha a sage of the West. From this, we know that true Confucians need not oppose Buddhism, and those who oppose Buddhism are certainly not true Confucians.' The Emperor also believed that Buddhism could secretly assist the royal way, so he did not listen to Zhang Feng and others' suggestions. In the summer of the year Gengxu, the Zen Master was sent as an envoy to the Western Regions. In the autumn of the year Xinhai, he arrived at the country of Shenghala, proclaiming the Emperor's majesty and virtue. The king of that country was very pleased and housed the Zen Master in the Buddha Mountain Temple, treating him with the respect due to a teacher. One day, the king summoned his attendants and said, 'I can no longer fulfill my mission.' Thereupon, the Zen Master sat in the lotus position, and in the middle of the night, he asked, 'Is the sun about to rise?' The attendants replied, 'Not yet.' After a while, the Zen Master asked again, repeating this four or five times. Finally, he said, 'The sun has risen.' Then he passed away peacefully. That day was the Bingzi day. After five days, the Zen Master's appearance was still as if he were alive. The king was greatly impressed and amazed, using fragrant wood to make a coffin and gathering fragrant wood to replace firewood, building an altar to perform the cremation (cremation: Buddhist term, referring to cremation) of the Zen Master. The Zen Master had a broad forehead, full cheeks, a flat crown, and large ears. His face was as red as red jade, and his ears were as white as ke-snow (ke-snow: jade-like white stone). His eyes were bright and piercing, causing people to be afraid to look at him directly. Scholars who saw him felt awe without him being angry. When they approached him, they felt warm as spring. He treated Chan practitioners according to their individual needs, never deliberately seeking novelty, and listeners naturally gained some understanding. Although his position was high and his reputation was great, he always treated it as if he were a commoner, without the slightest intention of boasting. He was a man of few words and laughter, and his joys and sorrows were genuine, not changing his expression because of the other person's status. However, he never dared to forget assisting the religion for a moment. In the spacious halls and exquisite carpets, he calmly received the Emperor's summons, relying on the scriptures to expound the principles, each time exhausting his knowledge reserves. The restoration of Songyuan and the exemption of Taoist private rents were all requested by the Zen Master. Yongning, with the courtesy name Yiyuan, styled himself as Xuhuanzi (Xuhuanzi: 'Illusory One'). He was a son of the Zhu family of Tongzhou in Huaidong. The Zhu family was a family of officials for generations. At the age of six, he entered the village school and was able to understand the great meaning of the scriptures. At the age of nine, he left the secular world and relied on his relative, the monk Mo, at Lihe Temple. Wang Tong of Henan considered him talented despite his young age, assigned him to the monastic office, and granted him a degree certificate (degree certificate: an official document issued by the government to monks in ancient times).
為沙門。自是蓬累出遊。歷見諸禪老。無所契。于焦子山。精修禪定。稍涉睡昏。則戴沙運甓。懸板坐空。如是者五年。至淮西太湖山。求證於無用寬公。公門庭嚴峻。師方入戶。厲聲叱出之。師作禮于戶外。合爪而立。久之乃許。入見。問曰。何處人。師曰通州。曰淮海近日盈虛若何。曰沃日滔天。不存涓滴。曰不著槽道。曰請和尚道。公便暍。師退就禪室。徹夜不寐。一旦聞公舉雲門一念不起語。聲未絕有省。公命舉偈。偈罷。振威一喝。師曰。喝作么。公曰。東瓜山前吞匾擔。捉住清風剝了皮。師不覺通身汗下。曰。今日方知和尚用處。執侍三年。因以斷崖義所贊己像。親署一花書。授師曰。汝緣在浙逢龍。即住遇池便居。延祐中。往廣德。縛茅于大洞中居之。無何。宜興之龍池。請師建立禪居。師以名符懸記。欣然赴之。結屋數十間。命曰禹門興化庵。山顛有龍池。龍出每大水。民甚苦之。師召龍。受三皈戒。龍不復出。師居之久。復厭其未幽䆳也。擇絕巘作室以居。至壁立如削處。斫木為棧。鉤環連鎖棲板于空中。足不越戶限者二年。師以退隱為心。間迫於不得已。勉一出焉。俄以疾歸龍池。至正壬午。江南行宣政院。命師主大華藏寺。師舉龍門膺代之。明年覆命補天童。師堅以疾辭。宋文憲謂。師得法之
【現代漢語翻譯】 現代漢語譯本： 他成爲了一名沙門（佛教出家修行者）。從此以後，他離開寺院四處遊歷，拜訪了許多禪宗老宿，但始終沒有找到與自己心意相合的。後來，他來到焦子山，專心致志地修習禪定。每當感到睏倦昏沉時，就頭頂著沙袋，或者坐在懸空的木板上。就這樣堅持了五年。之後，他前往淮西太湖山，向無用寬公求證佛法。寬公的門庭非常嚴峻，他剛一進門，就被寬公厲聲呵斥了出來。於是，他就在門外恭敬地合掌而立。過了很久，才被允許進入。寬公問道：『你是哪裡人？』他回答說：『通州人。』寬公又問：『淮海一帶最近的盈虛情況如何？』他回答說：『沃日滔天，不存涓滴。』寬公說：『不著槽道。』他說：『請和尚開示。』寬公便呵斥。他退回禪房，徹夜未眠。一天早上，他聽到寬公提起雲門的一念不起之語，話音未落，他便有所領悟。寬公讓他呈上偈語，偈語完畢后，寬公威嚴地大喝一聲。他說：『喝作甚麼？』寬公說：『東瓜山前吞匾擔，捉住清風剝了皮。』他不覺通身汗下，說道：『今日方知和尚用處。』於是，他侍奉了寬公三年。寬公因為斷崖義所讚頌自己的畫像，親筆題寫了一朵花，授予他，並說：『你的緣分在浙江，遇到龍就住下，遇到池就安居。』 延祐年間，他前往廣德，在大洞中用茅草搭建房屋居住。不久，宜興的龍池邀請他去建立禪居。他認為這與之前的預言相符，便欣然前往。他建造了數十間房屋，命名為禹門興化庵。山頂有一個龍池，龍經常出現導致洪水氾濫，百姓深受其苦。他召來龍，為它授了三皈戒（皈依佛、法、僧），龍便不再出現了。他在那裡住了很久，又覺得不夠清幽，便選擇在險峻的山峰上建造房屋居住。在如同刀削般的懸崖峭壁上，他砍伐樹木作為棧道，用鐵鉤和鎖鏈將木板固定在空中，兩年時間足不出戶。他一心想要退隱，只是迫不得已才偶爾出去一次。不久，他因病回到龍池。至正壬午年，江南行宣政院命令他主持大華藏寺。他推舉龍門膺代為住持。第二年，又命令他去修補天童寺，他堅決以生病為由推辭。宋文憲說，他得到了佛法的真傳。
【English Translation】 English version: He became a Shramana (Buddhist monastic). From then on, he traveled around, visiting many Zen masters, but never found one who resonated with him. Later, he came to Jiaozi Mountain and devoted himself to practicing Dhyana (meditation). Whenever he felt drowsy, he would carry sandbags on his head or sit on a suspended wooden board. He persisted in this way for five years. After that, he went to Taihu Mountain in Huaixi to seek confirmation of the Dharma (Buddhist teachings) from Master Wuyong Kuan. Master Kuan's gate was very strict. As soon as he entered, he was sternly rebuked by Master Kuan. So, he respectfully stood outside the door with his palms together. After a long time, he was allowed to enter. Master Kuan asked: 'Where are you from?' He replied: 'Tongzhou.' Master Kuan then asked: 'How is the ebb and flow in the Huaihai area recently?' He replied: 'The overflowing sun floods the sky, not a drop remains.' Master Kuan said: 'Not following the trough.' He said: 'Please enlighten me, Master.' Master Kuan then scolded him. He retreated to the meditation room and remained awake all night. One morning, he heard Master Kuan mention Yunmen's saying about 'not a single thought arising,' and before the words were finished, he had an awakening. Master Kuan asked him to present a verse. After the verse was completed, Master Kuan gave a majestic shout. He said: 'What are you shouting for?' Master Kuan said: 'Swallowing the plaque in front of Donggua Mountain, catching the clear wind and peeling off its skin.' He felt sweat pouring down his body and said: 'Today I finally know the Master's use.' So, he served Master Kuan for three years. Master Kuan, because of the portrait praised by Duanya Yi, personally inscribed a flower and gave it to him, saying: 'Your affinity is in Zhejiang, stay where you encounter a dragon, and reside where you encounter a pond.' During the Yanyou era, he went to Guangde and built a house with thatched grass in the Great Cave to live in. Soon after, Longchi (Dragon Pond) in Yixing invited him to establish a Zen residence. He believed this was in accordance with the previous prophecy, so he gladly went. He built dozens of houses and named it Yumen Xinghua Hermitage. There is a Dragon Pond on the top of the mountain, and the dragon often appeared, causing floods, which greatly troubled the people. He summoned the dragon and gave it the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), and the dragon no longer appeared. He lived there for a long time, but felt it was not secluded enough, so he chose to build a house on a steep mountain peak to live in. On the sheer cliffs, he cut down trees to make a trestle, and used hooks and chains to fix the wooden planks in the air. He did not step out of the door for two years. He was determined to retire, but was occasionally forced to go out. Soon after, he returned to Longchi due to illness. In the Renwu year of the Zhizheng era, the Jiangnan Xing Xuanzheng Yuan ordered him to preside over the Great Huazang Temple. He recommended Longmen Yingdai to be the abbot. The following year, he was again ordered to repair the Tiantong Temple, but he firmly declined on the grounds of illness. Song Wenxian said that he had obtained the true transmission of the Dharma.
后。固拳拳以庶人為急。及主大剎。屢退養龍池。雖天童實廁五山。亦搖首弗顧。其高風峻節。如祥麟威鳳。可望而不可即。何其賢耶。至正戊子。有旨。趣入說法于龍光殿。上悅。賜金襕法衣玉環師號。尋奉旨。函香至五臺。感祥光五道之瑞。升辭南還。道趣維揚。鎮南王。率嬪妃等。延師入宮。稟受大戒。遣司馬護還龍池。入我 明洪武己酉夏六月。示微疾。屬弟子裁紙製內外衣。曰。吾將逝矣。或以藥劑進。麾去之。自興化庵移龕。至絕巘所居。昧爽。師起沐浴服紙衣。索筆書偈云。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎天飛雪。書畢。側臥而化。茶毗。現五色光。齒牙舌輪。及所持數珠。皆不壞。舍利無算。煙至中林。亦纍纍然生。人競折枝取之。淘汰灰土。獲者亦眾。門人等。分余骨與不壞者。五處建塔焉。師氣貌雄偉。身長七尺有餘。吐音洪亮。其接物也。不以貴賤異其心。所至無不傾向。若中書右丞相朵兒只。江浙行省左丞相別不花。趙文敏公孟頫。馮內翰子振。尤所賓禮者也。四民來獻薌幣衣履者。肩摩而袂接。既無虛日。師受之即以施人。曾無毫髮系吝。其自處則布袍糲食。沛然若有餘。凡發為文偈。了不經意。引紙行墨。而空義自彰。有四會語錄。行世。
約之裕公傳
【現代漢語翻譯】 現代漢語譯本： 後來，他總是誠摯地為普通百姓的疾苦著想。等到主持大寺時，又多次退隱到龍池。即使天童寺確實位列五山十剎之一，他也搖頭不予理會。他的高尚品格和嚴峻節操，如同祥瑞的麒麟和威嚴的鳳凰，可以仰望卻難以接近，是多麼賢德啊！ 至正戊子年，有皇帝的旨意，催促他到龍光殿講經說法。皇帝聽后非常高興，賜予他金襕袈裟、玉環和『師』的稱號。不久，又奉旨將香函送到五臺山，感應到五道祥光的瑞兆。他辭別五臺山南還，途中經過維揚，鎮南王率領嬪妃等，邀請他入宮，接受大戒。鎮南王派遣司馬護送他返回龍池。 進入我大明洪武己酉年夏六月，他略微感到不適，囑咐弟子裁剪紙張製作內外衣。他說：『我將要離世了。』有人想進獻藥物，他揮手拒絕。從興化庵將龕移到絕巘所居住的地方。黎明時分，他起身沐浴，穿上紙衣，索要筆墨寫下偈語：『七十八年堅守愚拙，明明是一場徹底的失敗。泥牛在海底翻身，六月炎熱的天空飄雪。』寫完后，側臥而逝。火化時，顯現出五色光芒，牙齒、舌頭、舌輪，以及所持的念珠，都沒有損壞。舍利無數。煙飄到中林，也纍纍地生長出來，人們爭相折取樹枝。淘洗灰土，獲得舍利的人也很多。門人等將剩餘的骨頭和未損壞的部分，在五個地方建造佛塔。 約之裕公氣宇軒昂，身材高大，身高七尺有餘，說話聲音洪亮。他待人接物，不因對方的貴賤而改變自己的心意，所到之處無不受到人們的敬重。像中書右丞相朵兒只（人名），江浙行省左丞相別不花（人名），趙文敏公孟頫（趙孟頫，元代著名書畫家），馮內翰子振（馮子振，元代文學家），尤其受到他的禮遇。四方百姓前來獻上香幣和衣履的人，肩挨著肩，衣袖連著衣袖，幾乎沒有空閑的日子。他接受后就用來施捨給別人，從沒有絲毫的吝嗇。他自己則身穿布袍，吃粗糧，卻顯得非常富足。凡是所寫的詩文偈語，都不經意，拿起紙筆，空性的道理自然顯現。有《四會語錄》流傳於世。 約之裕公傳
【English Translation】 English version: Later, he was always sincerely concerned about the sufferings of ordinary people. When he presided over the great temple, he repeatedly retired to Longchi (Dragon Pool). Even though Tiantong Temple (Temple of Heavenly Child) was indeed among the Five Mountains and Ten Monasteries, he shook his head and ignored it. His noble character and strict integrity, like auspicious Qilin (Chinese unicorn) and majestic Phoenix, could be admired but difficult to approach, how virtuous he was! In the year of Wuzi of the Zhizheng era, there was an imperial decree urging him to preach in the Longguang Hall (Hall of Dragon Light). The emperor was very pleased after listening and bestowed upon him a kasaya (robe) of gold thread, a jade ring, and the title of 'Master'. Soon after, he received an imperial order to send a fragrant letter to Mount Wutai (Five Terrace Mountain), sensing the auspicious omen of five rays of light. He bid farewell to Mount Wutai and returned south, passing through Weiyang (present-day Yangzhou), where the Prince of Zhennan (Prince Suppressing the South) led his concubines and others to invite him into the palace to receive the great precepts. The Prince of Zhennan sent Sima (an official title) to escort him back to Longchi. In the summer of the year Jiyou of the Hongwu era of my Great Ming Dynasty, he felt slightly unwell and instructed his disciples to cut paper to make inner and outer garments. He said, 'I am about to pass away.' Someone wanted to offer medicine, but he waved them away. He moved the shrine from Xinghua Nunnery to the place where Jueyan (Cliff Peak) lived. At dawn, he got up, bathed, put on paper clothes, and asked for pen and ink to write a verse: 'Seventy-eight years of guarding clumsiness, clearly a complete failure. The mud ox turns over at the bottom of the sea, and snow flies in the hot June sky.' After writing, he passed away lying on his side. During cremation, five-colored lights appeared, and the teeth, tongue, tongue wheel, and the rosary he held were not damaged. There were countless relics. The smoke reached Zhonglin (Middle Forest), and it also grew luxuriantly, and people scrambled to break off branches. Washing the ashes, many people obtained relics. The disciples divided the remaining bones and undamaged parts and built pagodas in five places. Yuezhi Yu Gong (Master Yuezhi Yu) had a majestic appearance, tall stature, more than seven feet tall, and a loud voice. He treated people without changing his mind because of their nobility or lowliness, and he was respected wherever he went. People like Duoerzhi (name of a person), the Right Chancellor of the Central Secretariat, Biebuhua (name of a person), the Left Chancellor of the Jiangzhe Province, Zhao Mengfu (Zhao Mengfu, a famous calligrapher and painter of the Yuan Dynasty), and Feng Zizhen (Feng Zizhen, a writer of the Yuan Dynasty), especially received his courtesy. People from all walks of life came to offer incense coins, clothing, and shoes, shoulder to shoulder and sleeve to sleeve, with hardly a free day. He accepted them and used them to give to others, without the slightest stinginess. He himself wore cloth robes and ate coarse food, but he seemed very rich. All the poems and verses he wrote were unintentional, and when he picked up paper and pen, the meaning of emptiness naturally appeared. There is a 'Sihui Yulu' (Sayings of Sihui) circulating in the world. Biography of Yuezhi Yu Gong
崇裕。字約之。毗陵陳氏子。其母。感龐眉僧入夢而生。生而體弱。十日而九疾。父母以夢故。冀徼靈釋氏愈之。命為沙彌。尋受具為大僧。鞠明究曛。唯以觀心為務。見元叟端公。又見佛慧義公。淬礪益力。雖金墻鐵壁。必欲拓開乃已。二公。亦期師有立。所以警發者甚至。師急於求證。復走中天竺山。參廣智欣公。留侍十餘年。盡得其道。御史中丞張公起巖。問廣智云。選佛場僧伽。如此之多。其有弗悖般若者乎。廣智云。戒律精嚴。言行不相背馳。唯崇裕一人。自受度以來。脅不沾席三十年矣。張公深加獎嘆。師之聲光。自是日起叢林中。始出世太平南禪。黑白翕然宗之。一日令圬人塓壁。壁中隆然如有物。抉之獲悉達太子像。乃佛牙所刻成。師召工傅以黃金。金迸裂。舍利從中涌出。雕小香殿奉之。亦師道法精誠。所感而致也。尋遷九江圓通。宋之初。有神僧道濟德公。將示寂。累青石為塔。語其徒曰。此塔若紅。即吾再來。暨圓機旻公來鎮法席。塔果紅色。人異之。公人號為古佛。其臨終復爾。懸記。有三百年之後大興佛事之讖。師入院之夕。眾僧夢公至。而其塔燁然有光者彌月。人尤異之。謂自旻公至師。正逾三百之數。其能動物。蓋不徒然也。寺當災毀之後。師大興土木。幻出天宮。榮國公火你赤
。以朝之重臣。總戎江西。申弟子之禮。暨我 太祖興隆釋教。開善世院。命大浮屠統之。諸方以師名上聞。移主阿育王山廣利禪寺。尋被 旨。與鐘山法會。而師居其首。召至便殿。問佛法大意。師以偈獻。 上覽之大悅。因命師書天界寺額。賜食 上前。師或假寐。鼻息微有聲。鄰坐引裾覺之。 上嘆曰。此老人無機心。誠善知識也。師容貌魁梧。日用之間。服粗食糲。一出於天性。無所勉強。每欲撾鼓而退。為眾所擁留而止。生於大德甲辰。未詳所終。三會語。各有錄。行世。
金碧峰傳
寶金。號碧峰。乾州永壽石氏子。生多祥異。六歲依云寂溫公為弟子。剃落具戒。游講肆。窮性相之學。四辯飛馳。聞者聳聽。既而嘆曰。三藏之文。標月指也。遂棄所學習禪。入蜀晉雲山中。參如海真公。公示以道要。師大起疑情。寢食為廢。入峨眉山。誓不復粒食。日采松柏啖之。脅不沾席者三年。自是入定。或累月不起。嘗趺坐大樹下。溪水橫逸。人意師已溺死。越七日水退。競往視之。師燕坐如平時。唯衣濕耳。一日聞伐木聲。通身汗下如雨。笑曰。妙喜大悟十有八。小悟無算。豈欺我哉。未生前之事。吾今日方知其真耳。急往求證於公。反覆相辯話甚力。至於拽傾禪榻而出。公曰。是則是矣。翼日重勘
【現代漢語翻譯】 現代漢語譯本：他以朝廷重臣的身份，總領江西的軍事。以弟子的禮節對待他。正值太祖興盛佛教，開創善世院，命令大浮屠統領。各方都以老師的名義上報朝廷，調他去主持阿育王山廣利禪寺。不久被皇上命令，與鐘山法會，而老師居於首位。召見至便殿，詢問佛法大意。老師以偈獻上，皇上看了非常高興，於是命令老師書寫天界寺的匾額，賜予食物在皇上面前。老師有時假裝睡覺，鼻息稍微有聲音。旁邊的人拉他的衣袖叫醒他，皇上嘆息說：『這位老人家沒有機巧之心，真是善知識啊。』老師容貌魁梧，日常生活中，穿著粗糙，吃著粗糧，一切都出于天性，沒有勉強。每次想要敲鼓退下，都被眾人擁留而停止。生於大德甲辰年，不清楚最終的結局。三會語，各有記錄，流傳於世。
金碧峰傳
寶金，號碧峰，乾州永壽石氏之子。出生時有很多祥瑞的異象。六歲時跟隨云寂溫公為弟子，剃度受戒。遊歷講堂，窮盡性相之學，辯才無礙，聽者震驚。不久感嘆說：『三藏的文字，是標月的手指。』於是放棄所學，開始禪修，進入蜀地晉雲山中，參拜如海真公。真公向他開示修道的要領，老師大起疑情，廢寢忘食。進入峨眉山，發誓不再吃糧食，每天採摘松柏食用，身體不沾蓆子三年。從此入定，有時幾個月不起。曾經在大樹下盤腿而坐，溪水橫流，人們以為老師已經溺水而死。過了七天水退去，大家爭相去看他，老師安然端坐如平時，只有衣服濕了。有一天聽到伐木的聲音，全身汗如雨下，笑著說：『妙喜大悟十八次，小悟無數次，難道會欺騙我嗎？未出生前的事情，我今天才知道它的真相啊。』急忙去向真公求證，反覆辯論，非常激烈，甚至拉倒禪榻而出。真公說：『是這樣，是這樣。』第二天重新勘驗。
【English Translation】 English version: As an important minister of the court, he commanded the military affairs of Jiangxi. He treated him with the respect due to a disciple. It was during the reign of Emperor Taizu, who promoted Buddhism and established Shanshi Monastery, appointing the great Bhadanta to oversee it. Various parties reported his name as a teacher to the court, and he was transferred to preside over Guangli Chan Monastery on Mount Ashoka. Soon, he was ordered by the Emperor to participate in the Zhongshan Dharma Assembly, where he held the leading position. He was summoned to the imperial audience hall and asked about the profound meaning of the Buddha-dharma. The teacher presented a verse, which greatly pleased the Emperor. Consequently, the Emperor ordered him to inscribe the name plaque for Tianjie Monastery and bestowed food upon him in the Emperor's presence. The teacher sometimes feigned sleep, and a slight sound of snoring could be heard. The person sitting next to him tugged at his sleeve to wake him. The Emperor sighed and said, 'This old man has no cunning intentions; he is truly a virtuous friend.' The teacher had a robust appearance, and in his daily life, he wore coarse clothing and ate simple food, all of which came naturally to him, without any pretense. Every time he wanted to strike the drum to signal the end of the session, he was stopped by the crowd who wished him to stay. He was born in the year Jiachen of the Dade era, and his final fate is unknown. The 'Three Assemblies Discourses' have been recorded and are circulated in the world.
The Biography of Jin Bifeng
Baojin, styled Bifeng, was a native of the Shi family of Yongshou in Qianzhou. His birth was accompanied by many auspicious and extraordinary signs. At the age of six, he became a disciple of Yunji Wengong, was tonsured, and received the full precepts. He traveled to lecture halls, exhaustively studying the doctrines of 'nature' and 'characteristics'. His eloquence was unmatched, and listeners were astonished. Soon after, he sighed and said, 'The words of the Tripitaka are merely fingers pointing at the moon.' Thereupon, he abandoned his studies and began practicing Chan, entering the Jin Yun Mountains in Shu, where he visited Ru Hai Zhengong. Zhengong revealed to him the essentials of the path, and the teacher was filled with great doubt, neglecting sleep and food. He entered Mount Emei, vowing to no longer eat grains, instead consuming pine and cypress needles daily, and not lying down for three years. From then on, he entered into samadhi, sometimes remaining motionless for months. Once, he sat cross-legged under a large tree, and the stream overflowed, leading people to believe that the teacher had drowned. After seven days, the water receded, and everyone rushed to see him. The teacher was sitting peacefully as usual, only his clothes were wet. One day, he heard the sound of wood being chopped, and his whole body was covered in sweat like rain. He laughed and said, 'Miaoxi had eighteen great enlightenments and countless small ones; how could he deceive me? The matters before my birth, I only know their truth today!' He hurriedly sought verification from Zhengong, debating back and forth with great intensity, even overturning the meditation platform. Zhengong said, 'It is so, it is so.' The next day, he re-examined it.
之。至期。公于地上畫一圓相。師以袖拂去之。公復畫一圓相。師于中增一畫。又拂去之。公再畫如前。師又增一畫成十字。又拂去之。公視之不語。復畫如前。師於十字加四隅。成卍文。又拂去之。公乃總畫三十員相。師一一具答。公曰。汝今方知佛法宏勝如此也。百餘年間參學。有悟者世豈無之。能明大機用者。寧復幾人。無用和尚謂。座下當出三虎一彪。爾其彪耶。然緣在朔方。當大弘吾道也。無用蓋公之師云。先是。師在定中。見一山甚秀麗。重樓杰閣。金碧絢爛。諸佛五十二菩薩。行道其中。有招師者曰。此五臺山。秘魔巖也。爾前身修道其中。靈骨猶在。何乃忘之。既寤。遂游五臺山。道逢蓬首女子。身被五彩弊衣。赤足徐行。一黑獒隨其後。師問曰。子何之。曰。入山中爾。曰將何為。曰。一切不為。良久乃沒。叩之同行者。皆弗之見。或謂為文殊化身云。師乃就山建靈鷲庵。四方聞之。不遠千里。負糇糧來獻者。日繽紛也。師悉儲之。以食遊學之僧。多至千餘人。雖丁歲大儉。亦不拒也。至正戊子冬。順帝遣使者。召至燕都。慰勞甚至。天竺僧指空。久留燕。相傳能前知。號為三百歲。人敬之如神。師往與叩擊。空瞪視不答。及出空嘆曰。此真有道者也。夕大雪。有紅光自師室中起。上接霄漢。帝驚
【現代漢語翻譯】 現代漢語譯本： 之後，至約定日期，普化和尚在地上畫了一個圓圈。盤山寶積禪師用袖子拂去它。普化和尚又畫了一個圓圈，禪師在圓圈中增加一筆，又拂去它。普化和尚再次像之前那樣畫圓圈，禪師又增加一筆，使之成為十字，又拂去它。普化和尚看著他，沒有說話，再次像之前那樣畫圓圈。禪師在十字的四個角上各加一筆，使之成為卍字，又拂去它。普化和尚於是總共畫了三十個圓圈，禪師一一作答。普化和尚說：『你現在才知道佛法是如此宏大殊勝啊！一百多年來參禪學習的人，開悟的世上難道沒有嗎？但能明白佛法大機大用的人，又能有幾個呢？無用和尚曾說，座下當出現三虎一彪，你大概就是那彪吧。然而你的緣分在朔方（北方），應當在那裡大大弘揚我的道法。』無用和尚是普化和尚的老師。 此前，禪師在禪定中，見到一座山非常秀麗，重樓高閣，金碧輝煌。諸佛和五十二位菩薩在其中行走。有人招呼禪師說：『這是五臺山（Mount Wutai），秘魔巖（Secret Demon Cliff）啊！你前世在此修行，靈骨還在那裡，為什麼忘記了呢？』醒來后，禪師就去遊歷五臺山。路上遇到一個頭髮蓬亂的女子，身穿五彩破舊的衣服，赤腳慢慢行走，一隻黑色的獒犬跟在她身後。禪師問道：『你到哪裡去？』女子說：『進入山中。』禪師問：『將要做什麼？』女子說：『一切都不做。』過了很久，女子消失了。禪師問同行的人，都沒有人看見她。有人說她是文殊菩薩（Manjusri Bodhisattva）的化身。禪師於是就在山上建造了靈鷲庵（Vulture Peak Hermitage）。四方的人聽到這個訊息，不遠千里，帶著糧食來供養的，每天絡繹不絕。禪師把所有的糧食都儲存起來，用來供給遊學參禪的僧人，多的時候達到一千多人。即使遇到年歲不好的時候，也不拒絕他們。至正戊子年冬天，順帝（Emperor Shun）派遣使者，召禪師到燕都（Yanjing，現在的北京），慰勞得非常周到。天竺（India）僧人指空（Zhikong），在燕都住了很久，相傳能夠預知未來，號稱『三百歲』，人們像對待神一樣敬重他。禪師前去與他辯論，指空瞪著眼睛不回答。等到禪師離開后，指空嘆息說：『這真是得道之人啊！』當晚下大雪，有紅光從禪師的房間中升起，直達天空，皇帝感到驚異。
【English Translation】 English version: Afterward, on the appointed date, Monk Puhua drew a circle on the ground. Chan Master Panshan Baoji brushed it away with his sleeve. Puhua then drew another circle, and the Chan Master added a stroke to the center of it, then brushed it away. Puhua drew the circle again as before, and the Chan Master added a stroke to make it a cross, then brushed it away. Puhua looked at him without speaking, and drew the circle again as before. The Chan Master added a stroke to each of the four corners of the cross, making it a swastika (卍), then brushed it away. Puhua then drew a total of thirty circles, and the Chan Master answered each one in detail. Puhua said, 'Now you know how vast and supreme the Buddha-dharma is! Among those who have studied Chan for over a hundred years, are there none who have attained enlightenment? But how many are there who can understand the great function and application of the Dharma?' Monk Wuyong once said, 'From this seat will emerge three tigers and one leopard; you are probably that leopard. However, your affinity lies in Shuofang (the North), where you should greatly propagate my teachings.' Monk Wuyong was Puhua's teacher. Prior to this, the Chan Master saw in meditation a very beautiful mountain, with towering pavilions and resplendent gold and jade. Buddhas and fifty-two Bodhisattvas were walking within it. Someone called to the Chan Master, saying, 'This is Mount Wutai (Mount Five Terrace), Secret Demon Cliff! You cultivated the Way here in a previous life, and your spiritual bones are still there. Why have you forgotten?' Upon awakening, the Chan Master went to travel to Mount Wutai. On the way, he encountered a disheveled woman, wearing tattered clothes of five colors, walking slowly barefoot, with a black mastiff following behind her. The Chan Master asked, 'Where are you going?' The woman said, 'Into the mountains.' The Chan Master asked, 'What will you do?' The woman said, 'Nothing at all.' After a long time, she disappeared. The Chan Master asked his companions, but none of them had seen her. Some said that she was an incarnation of Manjusri Bodhisattva (Manjusri Bodhisattva). The Chan Master then built Vulture Peak Hermitage (Lingjiu Hermitage) on the mountain. People from all directions heard of this, and from thousands of miles away, they brought food to offer, day after day. The Chan Master stored all the food and used it to provide for the monks who came to study Chan, sometimes as many as over a thousand people. Even in years of great famine, he did not refuse them. In the winter of the year Wuzi of the Zhizheng era, Emperor Shun (Emperor Shun) sent an envoy to summon the Chan Master to Yanjing (Yanjing, present-day Beijing), and treated him with great care. The Indian (India) monk Zhikong (Zhikong) had lived in Yanjing for a long time, and it was said that he could foresee the future and was known as 'Three Hundred Years Old.' People respected him as if he were a god. The Chan Master went to debate with him, but Zhikong stared blankly and did not answer. After the Chan Master left, Zhikong sighed and said, 'This is truly an enlightened person!' That night, it snowed heavily, and a red light rose from the Chan Master's room, reaching the sky, and the emperor was amazed.
嘆。賜以金紋伽黎衣。遣歸。明年復召見。命建壇祈雨。輒應。賜寂照圓明之號。賜予一以賑饑乏。詔主海印禪寺。師力辭。名香法衣之賜。殆無虛日。自丞相而下。以至武夫悍將。無不以為依皈。已而懇求還山。洪武戊申。我 太祖即位於建業。明年己酉。燕都平。又明年庚戌。 詔師至南京。見 上于奉天殿。且曰。 朕聞師名久。以中州苦寒。特延師居南方爾。遂留于大天界寺。時 召入。問佛法。及鬼神情狀。奏對稱 旨。又二年辛亥冬十月朔。 上將設普濟佛會於鐘山。 命高行僧十人蒞其事。而師與焉。賜伊蒲饌于崇禧寺。 大駕幸臨。移時方還。明年壬子春正月既望。諸沙門方畢集。 上服皮弁服。親行獻佛之禮。夜將半。 敕師于圓悟關施摩陀伽斛法食。竣事。 寵賚優渥。夏五月。悉鬻衣盂之貲。作佛事七日。乃示微疾。 上知之。親御翰墨。賜詩十二韻。有玄關盡悟已成正覺之言。 天光昭回。人皆以為榮。時疾已革。不能詣 闕謝。至六月四日。沐浴更衣。與四眾言別。正襟危坐。目將瞑。弟子請曰。和尚。逝則逝矣。不留一言。何以暴白於後世耶。師曰。三藏法寶。尚為故紙。吾言欲何為。夷然而逝。世壽六十五。僧臘五十又九。后三日。奉龕茶毗于聚寶山。傾城出送。香幣積如丘陵。或恐
【現代漢語翻譯】 嘆息。賜予他金紋伽黎衣（一種袈裟），遣送他回去。第二年再次召見，命他設壇祈雨，每次都靈驗。賜予他『寂照圓明』的稱號，並賜予財物用來賑濟饑荒。下詔讓他主持海印禪寺，大師極力推辭。賞賜的名香和法衣，幾乎沒有一天間斷。從丞相以下，到武夫悍將，沒有不把他當作依靠的。不久之後，他懇求返回山林。洪武戊申年，太祖（明太祖朱元璋）在建業登基。第二年己酉年，燕都（北京）平定。又過一年庚戌年，下詔讓大師到南京。在奉天殿覲見皇上，皇上說：『朕聽說你的名字很久了，因為中州苦寒，特意讓你居住在南方。』於是把他留在天界寺。皇上時常召見他，詢問佛法以及鬼神的情況，他的回答都合乎皇上的旨意。又過了兩年辛亥年冬十月初一，皇上將在鐘山設立普濟佛會，命令高行僧十人來主持這件事，大師也在其中。在崇禧寺賜予伊蒲饌（齋飯），皇上親自駕臨，過了很久才返回。第二年壬子年春正月十五，眾沙門聚集完畢，皇上穿著皮弁服（古代帝王祭祀時所穿的禮服），親自進行獻佛的儀式。到了半夜，敕令大師在圓悟關施摩陀伽斛法食（一種佛教儀式）。儀式完畢，皇上給予豐厚的賞賜。夏天五月，大師賣掉所有的衣服和缽盂的錢，做了七天的佛事，於是示現輕微的疾病。皇上知道后，親自用筆墨賜予十二韻的詩，其中有『玄關盡悟已成正覺』的語句。天光照耀，人們都認為這是榮耀。當時大師的疾病已經很嚴重，不能到皇宮謝恩。到了六月初四，沐浴更衣，與四眾告別，端正衣襟危坐，眼睛將要閉上。弟子請求說：『和尚，您要逝世了，不留下一句話，怎麼向後世說明呢？』大師說：『三藏法寶（佛教經典），尚且成為故紙，我的話又有什麼用呢？』說完安詳地逝世了，世壽六十五歲，僧臘五十九年。三天後，在聚寶山用龕（裝殮遺體的容器）進行茶毗（火葬），全城的人都出來送行，香和錢幣堆積如山，有人擔心
【English Translation】 He sighed. The emperor bestowed upon him a gold-embroidered Kasaya robe (a type of Buddhist robe) and sent him back. The following year, he was summoned again and ordered to build an altar to pray for rain, which was always answered. He was given the title 'Silent Illumination and Perfect Understanding' and bestowed with wealth to relieve famine. An imperial edict ordered him to preside over Haiyin Zen Monastery, which the master strongly declined. The bestowal of precious incense and Dharma robes was almost a daily occurrence. From the prime minister down to the fierce generals, all regarded him as their refuge. Soon after, he earnestly requested to return to the mountains. In the Wushen year of the Hongwu reign (1368), Emperor Taizu (Zhu Yuanzhang, the founding emperor of the Ming Dynasty) ascended the throne in Jianye (Nanjing). In the following Jiyou year (1369), Yandu (Beijing) was pacified. In the next Gengxu year (1370), an imperial edict summoned the master to Nanjing. He met the Emperor in the Fengtian Hall, and the Emperor said: 'I have heard of your name for a long time. Because the Central Plains are bitterly cold, I have specially invited you to reside in the South.' Thus, he was kept at the Great Tianjie Monastery. The Emperor often summoned him to inquire about the Buddha Dharma and the conditions of ghosts and spirits, and his answers were always in accordance with the Emperor's wishes. Two years later, on the first day of the tenth month in the Xinhai year (1371), the Emperor was to establish a Universal Salvation Buddhist Assembly at Zhongshan Mountain, and ordered ten monks of high virtue to preside over the event, with the master among them. He was given Ipu offerings (vegetarian meals) at Chongxi Monastery, and the Emperor personally graced the occasion with his presence, returning after a long time. In the spring of the following Renzi year (1372), on the fifteenth day of the first month, all the monks gathered, and the Emperor, wearing a Pibian robe (a ceremonial robe worn by ancient emperors during sacrifices), personally performed the ritual of offering to the Buddha. At midnight, the Emperor ordered the master to perform the Madhuka Homa ritual (a Buddhist ritual) at Yuanwu Pass. After the ceremony, the Emperor bestowed generous rewards. In the fifth month of summer, the master sold all his clothes and alms bowl to make Buddhist offerings for seven days, and then showed signs of a slight illness. When the Emperor learned of this, he personally wrote a poem of twelve rhymes, which included the line 'The mysterious gate is fully understood, and enlightenment is achieved.' The heavenly light shone brightly, and people all regarded it as an honor. At that time, the master's illness had become severe, and he could not go to the palace to express his gratitude. On the fourth day of the sixth month, he bathed and changed his clothes, bid farewell to the four assemblies, sat upright with his robes properly arranged, and his eyes were about to close. His disciples pleaded, 'Venerable Master, you are about to pass away, but if you do not leave a word, how will we explain it to future generations?' The master said, 'The Tripitaka (Buddhist scriptures) is already just old paper, what use are my words?' After saying this, he passed away peacefully, at the age of sixty-five, with fifty-nine years as a monk. Three days later, his remains were cremated in a stupa (a container for the remains) at Jubao Mountain, and the entire city came out to see him off, with incense and coins piled up like hills, and some feared
不得與執紼之列。露宿以俟之。及至火滅。獲五色舍利。齒舌數珠皆不壞。紛然爭取。灰土為盡。師體貌豐偉。端重寡言笑。福慧雙足。所至化之。故其在山也。捧足頂禮者。項背相望。其應供而出也。持香花擊梵樂而迎者。在在如是。不啻生佛出現。其行事多可書。弟子散之四方。無以會其同。略述其概如此。師有弟子智通。燕人也。秀髮穎異。初為全真道士。知非遂落髮。從師聞奧旨。隱大乘山。永樂間。 詔至都。住大天界。后亦危坐而化。為人端謹神悟。有乃父之風焉。
天界孚中信禪師傳
懷信。字孚中。姓姜氏。明之奉化人。初從延慶半巖全公。習教旨義。聲籍甚。久之嘆曰。教相繁多。浩如煙海。算沙徒自困耳。奚益。因改轍而力禪。參承諸名宿下語。多枘鑿弗合。不勝憤悱。時竺西坦公。遷主明之天童。師奔質所疑。竺西一見。知為法器。厲色待之。不與交一語。師疑愈熾。自是依止不忍去。得豁然焉。天曆間。住補怛洛迦山。遷大龍翔集慶寺。龍翔。元文宗潛邸也。及至踐祚。建佛剎于其地。棟宇之麗甲天下。未幾毀於火。曇芳忠公新之。功未竟而化。師乃出衣盂之私。補前未備。不日而整合功。雖以名德領鉅剎。不效飾車輿盛徒御。以自誇炫。始終一缽蕭然而已。會元政大亂。戎馬
【現代漢語翻譯】 現代漢語譯本 不得列于執紼（zhífú，指喪葬時拉棺材繩的人）的隊伍中。只能露宿在外等待。等到火化結束，獲得了五色舍利（shèlì，佛教中高僧火化後遺留的結晶體）。牙齒、舌頭和念珠（shùzhū，佛教徒唸經時用的珠子）都沒有損壞。人們紛紛爭搶，以至於灰土都被拿盡。這位禪師體貌豐偉，端莊穩重，很少說話和笑容，福德和智慧都圓滿具足。他所到的地方都能教化眾人。因此，他在山中時，捧著他的腳頂禮的人，項背相望，絡繹不絕。他應邀外出供養時，拿著香花，敲擊著梵樂（fàn yuè，佛教音樂）來迎接他的人，到處都是這樣，不亞於活佛出現。他的事蹟很多，可以寫完成的書。弟子們分散在四方，無法聚集在一起共同記錄。只能簡略地敘述他的大概情況如此。禪師有一位弟子名叫智通（zhìtōng），是燕地人。天資聰穎，從小就做了全真道士。後來認識到全真道的不足，於是剃髮出家，跟隨禪師聽聞佛法的奧妙。他隱居在大乘山。永樂年間，皇帝下詔讓他到京城，住在[大]天界寺。後來也端坐而圓寂。他為人端正謹慎，很有領悟力，有他父親的風範。
天界孚中信禪師傳
懷信（huáixìn），字孚中（fúzhōng），姓姜（jiāng）氏，是明朝奉化人。起初跟隨延慶半巖全公（yánqìng bànyán quán gōng）學習佛教的教義，名聲很大。時間久了，他感嘆道：『佛教的教義繁多，浩如煙海，像沙裡淘金一樣只會讓自己困頓，有什麼益處呢？』於是改變方向而努力參禪。參訪了很多名宿，但他們的開示大多格格不入，讓他非常苦悶。當時竺西坦公（zhú xī tǎn gōng）遷任明州天童寺的住持，懷信禪師就去向他請教疑惑。竺西坦公一見到他，就知道他是可以造就的法器，就嚴厲地對待他，不和他多說一句話。懷信禪師更加疑惑，從此就依止竺西坦公，不忍離去，最終豁然開悟。天曆年間，他住在補怛洛迦山（bǔ dá luò jiā shān，觀音菩薩道場），後來遷任大龍翔集慶寺的住持。龍翔寺是元文宗還是王爺時的府邸。等到他登基做了皇帝，就在那裡建造佛寺，殿宇的華麗是天下第一。沒過多久，寺廟毀於火災。曇芳忠公（tán fāng zhōng gōng）重新修建它，但工程還沒完成就圓寂了。懷信禪師於是拿出自己僅有的衣物和缽盂，補足之前沒有完成的部分，沒過幾天就完成了工程。他雖然以名僧的身份掌管大寺，卻不效仿那些裝飾車馬，炫耀隨從的做法來誇耀自己，始終只用一個缽盂，生活簡樸。正趕上元朝政治大亂，戰火紛飛。
【English Translation】 English version He was not allowed to be in the line of those holding the ropes (zhífú, those who pull the coffin ropes during a funeral). He could only wait outside overnight. When the cremation was over, he obtained five-colored relics (shèlì, crystalline remains of highly virtuous monks after cremation). His teeth, tongue, and rosary (shùzhū, beads used by Buddhists for chanting) were all intact. People scrambled to grab them, to the point that all the ashes and soil were taken. The master's appearance was dignified and imposing, and he was a man of few words and smiles. He was complete in both blessings and wisdom. Wherever he went, he transformed the people. Therefore, when he was in the mountains, those who held his feet and prostrated themselves in reverence were countless. When he went out to receive offerings, those who held incense and flowers, and played Buddhist music (fàn yuè, Buddhist music) to welcome him, were everywhere. It was no less than the appearance of a living Buddha. His deeds were numerous and could be written into a book. His disciples were scattered in all directions, and there was no way to gather them together to record them. Only a brief account of his general situation is given here. The master had a disciple named Zhitong (zhìtōng), who was from Yan. He was intelligent and talented. He first became a Quanzhen Taoist. Realizing the shortcomings of Quanzhen Taoism, he shaved his head and became a monk, following the master to hear the profound principles of Buddhism. He lived in seclusion on Mount Dacheng. During the Yongle period, the emperor issued an edict summoning him to the capital, where he resided at the [Great] Tianjie Temple. Later, he also passed away while sitting in meditation. He was upright, cautious, and spiritually enlightened, possessing the demeanor of his father.
Biography of Chan Master Fuzhong Xin of Tianjie Temple
Huaixin (huáixìn), styled Fuzhong (fúzhōng), with the surname Jiang (jiāng), was a native of Fenghua in the Ming Dynasty. Initially, he followed Yanjing Banyanquan Gong (yánqìng bànyán quán gōng) to study Buddhist doctrines, and his reputation was great. After a long time, he sighed and said, 'The doctrines of Buddhism are numerous, vast as the sea. Counting grains of sand is only to exhaust oneself. What benefit is there?' Therefore, he changed direction and devoted himself to Chan practice. He visited many famous masters, but their teachings were mostly incompatible, causing him great distress. At that time, Zhuxi Tangong (zhú xī tǎn gōng) was transferred to be the abbot of Tiantong Temple in Mingzhou. Chan Master Huaixin went to him to inquire about his doubts. When Zhuxi Tangong saw him, he knew that he was a vessel for the Dharma, so he treated him sternly, not speaking a word to him. Chan Master Huaixin became even more puzzled. From then on, he relied on Zhuxi Tangong and could not bear to leave, and finally he had a sudden enlightenment. During the Tianli period, he lived on Mount Potalaka (bǔ dá luò jiā shān, Avalokiteśvara's Bodhimanda), and later he was transferred to be the abbot of Dalongxiang Jiqing Temple. Longxiang Temple was the residence of Emperor Wenzong of Yuan when he was still a prince. When he ascended the throne, he built a Buddhist temple there, and the magnificence of the halls was unparalleled in the world. Not long after, the temple was destroyed by fire. Tanfang Zhonggong (tán fāng zhōng gōng) rebuilt it, but he passed away before the project was completed. Chan Master Huaixin then took out his only clothes and alms bowl to make up for the unfinished parts, and the project was completed in a few days. Although he managed a large temple as a famous monk, he did not imitate those who decorated their carriages and flaunted their followers to boast about themselves. He always used only one alms bowl and lived a simple life. He happened to encounter the great chaos of the Yuan Dynasty, with wars raging everywhere.
紛紜。寺事艱窘日甚。師處之裕如。不以屑意。一旦晨興。索蘭湯沐浴。更衣趺坐。謂左右曰。吾將歸矣。汝等當以荷法自期。勵精進行。可也。言畢而瞑。侍者撼且呼曰。和尚去則去矣。寧不留片言以示人乎。師叱之而復瞑。侍者呼不已。師握筆書曰。平生為人戾氣。七十八年漏泄。今朝撒手便行。萬里晴空片雪。書畢而寂。時丁酉八月某日也。茶毗于聚寶山前。舍利如菽如麻。五色燦爛。雖煙所及處。亦纍纍然生。貯以寶瓶。光發瓶外。師賦性恬沖。喜溢顏間。生平未嘗以聲色忤人。人有犯之者。頷首而已。然進修極勤。自壯至髦。默誦法華經一部。雖暑爍金寒折膠。無一日闕者。屢感蓮花香。滿院芬鬱異。嘗非世間者可比。當 大明兵下金陵。僧徒風雨散去。師獨結跏宴坐。目不四顧。執兵者滿前。無不擲杖而拜。 上嘗親倖寺中。聽師說法。嘉師言行純愨。特為改龍翔。為大天界。告終前一日。 上統兵。駐江陰沙洲上。晝寢。夢師服褐色禪袍來見。 上還聞遷化。衣與夢中正同。大悅。 詔出內府帛泉。助其喪事。且命卜葬。舉龕之夕。 上親致奠。送出都門之外。師說。有五會語錄。行世。
補續高僧傳卷第十四 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第
【現代漢語翻譯】 現代漢語譯本：紛紜。寺廟事務艱難困窘日益加劇，但法師處理起來卻從容不迫，不放在心上。一天早晨，法師起身，要來熱水沐浴，更換衣物后跏趺而坐，對身邊的人說：『我將要歸去了。你們應當以繼承佛法為己任，努力精進修行，這樣就可以了。』說完就閉上了眼睛。侍者搖晃著他並呼喚道：『和尚您要走了，難道不留下片言隻語來開示世人嗎？』法師呵斥了他，又閉上了眼睛。侍者不停地呼喚，法師握筆寫道：『平生為人戾氣，七十八年漏泄。今朝撒手便行，萬里晴空片雪。』寫完就寂然圓寂了。時間是丁酉年八月某日。在聚寶山前火化，舍利如豆如麻，五色燦爛。即使是煙所飄到的地方，也纍纍地生長出來。用寶瓶盛放，光芒從瓶外散發出來。法師天性恬淡沖和，喜悅之情溢於言表，一生從未曾用言語或臉色冒犯過別人。別人冒犯了他，也只是點頭而已。然而，他進修非常勤奮，從年輕到年老，默默背誦《法華經》一部，即使是酷暑熔金、寒冷凍裂膠，也沒有一天間斷過。屢次感應到蓮花的香味，滿院芬芳濃郁，與世間的香味不可比擬。當大明軍隊攻下金陵時，僧徒像風雨般四散逃去，法師獨自結跏趺坐，目不斜視。執兵器的士兵滿佈眼前，無不放下兵器而跪拜。皇上曾經親自到寺廟中，聽法師說法，嘉許法師的言行純正誠懇，特地將龍翔寺改為大天界寺。圓寂前一天，皇上統領軍隊，駐紮在江陰沙洲上，白天睡覺時，夢見法師穿著褐色禪袍來拜見。皇上回來后，聽說法師圓寂的訊息，禪袍與夢中所見完全相同，非常高興，下詔拿出內府的綢緞和錢幣，資助喪事，並且命令選擇墓地。舉龕的晚上，皇上親自致祭，送到都城門外。法師著有《五會語錄》傳世。 補續高僧傳卷第十四 卍新續藏第 77 冊 No. 1524 補續高僧傳 補續高僧傳卷第
【English Translation】 English version: The affairs of the temple were increasingly difficult and strained, but the Master handled them with ease and did not take them to heart. One morning, the Master got up, asked for hot water to bathe, changed clothes, and sat in the lotus position. He said to those around him, 'I am about to return. You should take it upon yourselves to inherit the Dharma, and strive diligently in your practice. That will be sufficient.' After saying this, he closed his eyes. The attendant shook him and called out, 'Venerable Master, you are leaving, won't you leave a few words to enlighten the world?' The Master scolded him and closed his eyes again. The attendant kept calling out, and the Master took up a pen and wrote: 'All my life, I have been filled with a perverse spirit; for seventy-eight years, it has leaked out. This morning, I let go and depart, a single snowflake in a clear sky for ten thousand miles.' After writing this, he passed away peacefully. The time was a certain day in August of the Dingyou year. He was cremated in front of Jubaoshan (Treasure Gathering Mountain), and the sharira (relics) were like beans and sesame seeds, with five colors shining brightly. Even in the places where the smoke reached, they grew abundantly. They were stored in a precious bottle, and the light emanated from outside the bottle. The Master's nature was calm and harmonious, and his joy overflowed in his expression. Throughout his life, he never offended anyone with his words or countenance. If others offended him, he would simply nod. However, he was extremely diligent in his practice. From youth to old age, he silently recited the entire Lotus Sutra, without missing a single day, even in the scorching heat or freezing cold. He repeatedly sensed the fragrance of lotus flowers, and the courtyard was filled with a rich fragrance, incomparable to worldly fragrances. When the Ming (Great Ming) army captured Jinling (present-day Nanjing), the monks scattered like wind and rain, but the Master sat alone in the lotus position, without looking around. The soldiers with weapons filled the space before him, but all put down their weapons and bowed. The Emperor once personally visited the temple to listen to the Master's teachings, and praised the Master's words and deeds as pure and sincere. He specially changed the name of Longxiang (Dragon Soaring) Temple to Datianjie (Great Heavenly Realm) Temple. The day before his passing, the Emperor led his troops and was stationed on Shazhou (Sand Island) in Jiangyin. During a daytime nap, he dreamed that the Master came to see him wearing a brown monastic robe. When the Emperor returned and heard the news of the Master's passing, the robe was exactly the same as he had seen in the dream. He was very pleased and issued an edict to take out silk and coins from the inner treasury to assist with the funeral, and ordered the selection of a burial site. On the evening of the raising of the coffin, the Emperor personally offered sacrifices and sent it outside the capital gate. The Master's 'Wuhui Yulu' (Five Assemblies Sayings) has been passed down to the world. Supplement to Biographies of Eminent Monks, Volume 14 卍 Newly Continued Collection, Volume 77, No. 1524, Supplement to Biographies of Eminent Monks Supplement to Biographies of Eminent Monks, Volume
十五
吳門華山寺沙門 明河 撰
習禪篇
明 清遠渭公傳
懷渭。字清遠。晚自號竹庵。南昌魏氏子。實全悟俗姓之甥。法門之嗣子也。生時多異徴。誦書攻文。不待師授。而知解日勝。全悟喜之甚。亟挽致座下。不數年其學大進。一日全悟。警勵諸徒。眾未有對。師直前肆言。如俊鶻橫秋。目無留行。全悟叱之。眾為駭愕。師氣不少沮。如是詰難至於二三。全悟莞爾而笑曰。汝可入吾室矣。全悟瀕沒。呼而告之曰。吾據師位。四十餘年。接人非不伙。能弘大慧之道。使不墜者。唯汝與宗泐爾。汝其勉哉。全悟既示寂。師肆為汗漫遊。虞文靖公集。歐陽文公玄。雅重師文行。僉曰。是無忝于舅氏也。師道德形諸篇翰。不知己者。初以文字相歆慕。師笑曰。佛法與世法。不相違背。故以餘力及之。將光潤其宗教爾。茍用此相夸。豈知我哉。師出世。四坐道場。為法求人。無少退轉。住凈慈則入 聖朝矣。鐘山之會。名德咸集。師一至京師。遂退居錢塘之良渚。問道者接踵而至。不翅住山時。洪武八年十二月四。大若有所惱。召弟子屬以後事。怡然而逝。壽五十九。火化不壞者三。師法語。有四會錄。詩文有集。善草隸書。又善鼓琴。同袍以無益諷之。師笑曰。非爾所知。是亦般若所寓
【現代漢語翻譯】 現代漢語譯本 十五
吳門華山寺沙門 明河 撰
習禪篇
明 清遠渭公傳
懷渭（人名，字清遠），字清遠。晚年自號竹庵（別號）。是南昌魏氏之子，實際上是全悟（人名）的俗家姓氏的甥（外甥），也是他在佛法上的繼承人。出生時有很多奇異的徵兆。誦讀經書，學習文章，不用老師教導，理解能力一天比一天強。全悟非常喜歡他，多次邀請他到座下。沒過幾年，他的學問大有長進。一天，全悟告誡勉勵眾弟子，大家都沒有迴應。懷渭直接上前，暢所欲言，就像俊俏的鶻（一種鳥）橫越秋空，眼中沒有停留。全悟斥責他，眾人都感到驚愕。懷渭的氣勢一點也沒有減弱，像這樣詰問辯難了二三次。全悟莞爾一笑說：『你可以進入我的房間了（意指可以傳授真諦了）。』全悟臨終時，叫來懷渭告訴他說：『我佔據師位四十多年，接引的人不是不多，能夠弘揚大慧（般若智慧）之道，使它不衰落的，只有你和宗泐（人名）了。你要努力啊。』全悟圓寂后，懷渭四處漫遊。虞文靖公（人名）和歐陽文公玄（人名）都非常看重懷渭的文章和品行，都說：『他沒有辱沒他的舅舅（全悟）。』懷渭的道德體現在文章中。不瞭解他的人，起初因為他的文字而仰慕他。懷渭笑著說：『佛法與世俗的法，並不互相違背。所以我用剩餘的精力來做這些，將要光大潤澤我的宗教罷了。如果用這些來互相誇耀，哪裡能瞭解我呢？』懷渭出任住持，在四處道場，爲了佛法而尋求人才，沒有絲毫退轉。住在凈慈寺的時候，正值聖朝。鐘山的法會，名僧大德都聚集在一起。懷渭一到京師，就退隱到錢塘的良渚。向他問道的人接連不斷，不亞於住在寺廟裡的時候。洪武八年十二月四日，懷渭好像有什麼煩惱，召集弟子囑託後事，安詳地去世了，享年五十九歲。火化后沒有燒壞的有三處。懷渭的法語，有《四會錄》流傳於世，詩文有文集。擅長草書和隸書，又擅長彈奏古琴。同門用沒有益處來勸誡他，懷渭笑著說：『這不是你們所能理解的。這也是般若智慧的寄託啊。』
【English Translation】 English version Fifteen
Composed by Shramana Minghe of Huashan Temple in Wumen
Chapter on Practicing Chan (Zen)
Biography of Qingyuan Weigong of the Ming Dynasty
Huaiwei (name, styled Qingyuan), styled Qingyuan. In his later years, he called himself Zhu'an (another name). He was the son of the Wei family of Nanchang, actually the nephew (maternal nephew) of Quanwu's (name) secular surname, and also his successor in the Dharma. At birth, there were many unusual signs. He recited scriptures and studied literature, learning without a teacher, and his understanding grew stronger day by day. Quanwu liked him very much and repeatedly invited him to his seat. In just a few years, his learning greatly improved. One day, Quanwu admonished and encouraged the disciples, but none of them responded. Huaiwei stepped forward directly and spoke freely, like a swift falcon crossing the autumn sky, with nothing left in his eyes. Quanwu rebuked him, and everyone was astonished. Huaiwei's momentum did not diminish at all, and he questioned and debated in this way two or three times. Quanwu smiled and said, 'You can enter my room now (meaning you can be taught the true meaning).' When Quanwu was dying, he called Huaiwei and told him, 'I have occupied the position of teacher for more than forty years, and the people I have received are not few, but only you and Zongle (name) can promote the path of Great Wisdom (Prajna wisdom) and prevent it from declining. You must strive hard.' After Quanwu passed away, Huaiwei wandered around. Duke Yu Wenjing (name) and Ouyang Wengong Xuan (name) both highly valued Huaiwei's articles and conduct, and they all said, 'He has not disgraced his uncle (Quanwu).' Huaiwei's morality is reflected in his articles. Those who did not understand him initially admired him because of his writing. Huaiwei smiled and said, 'The Dharma and the secular laws do not contradict each other. Therefore, I use my remaining energy to do these things, and I will glorify and enrich my religion. If I use these to boast to each other, how can you understand me?' Huaiwei took office as abbot and sought talents for the Dharma in various monasteries without the slightest retreat. When he lived in Jingci Temple, it was during the Holy Dynasty. At the Zhongshan Dharma assembly, famous monks and virtuous people gathered together. As soon as Huaiwei arrived in the capital, he retired to Liangzhu in Qiantang. People who asked him about the Dharma came one after another, no less than when he lived in the temple. On the fourth day of the twelfth month of the eighth year of Hongwu, Huaiwei seemed to have some troubles, summoned his disciples to entrust the affairs, and passed away peacefully at the age of fifty-nine. There were three places that were not burned after cremation. Huaiwei's Dharma sayings have the 'Sihui Lu' (Record of Four Assemblies) handed down to the world, and his poems and writings have a collection. He was good at cursive and clerical script, and also good at playing the guqin (ancient Chinese zither). His fellow disciples admonished him with uselessness, and Huaiwei smiled and said, 'This is not something you can understand. This is also the embodiment of Prajna wisdom.'
也。師軀分短小。神宇超朗。終身持誦金剛般若經。未嘗虛日。生平守道弗變。元至正末。避地匡廬。悍兵來索金帛。師瞋目訶之曰。浮屠烏有是物邪。兵怒拔劍欲殺之。師引頸就劍。兵嘆息而去。師偉行甚眾。舉此可例推也。師住凈慈行化。有陳媼者。預夢神僧臨其門。及師至。稽首作禮愿為尼。師舉大法。以開導之。恍然有所悟入。師行未百步。而婦竟與家人別。坐脫而去。非師化道入人之深。何能及此。噫。亦異事也。
大千照公傳
慧照。字大千。永嘉麻氏子。童年駿利異。嘗聞人誦習契經。合爪諦聽。長老良公。度為弟子。稟持犯于處之天寧。蟬脫萬緣。力究大事。首謁晦機熙公于凈慈。一日閱員凈語。至頭陀石擲筆峰處。默識懸解。流汗浹背。即腰包。走謁東嶼海公于蘇之薦嚴。反覆辨勘之。師如宜僚擲丸。飛舞空中。東嶼甚嘉之。遂留執侍左右。師以為心法既通。不閱修多羅藏。無以闡揚正教。聳人天之聽。乃主藏室。及東嶼遷凈慈。師分座。表儀四眾。天曆戊辰。出世樂清之明慶。升座示眾曰。佛法欲得。現前莫存。知解縛禪。看教未免。皆為障礙。何如一物不立。而起居自在乎。所以德山之棒。臨濟之喝。亦有甚不得已爾。聞者說懌而去。至正乙未。遷四明之寶陀。尋宣政院。署師主
【現代漢語翻譯】 現代漢語譯本 也。這位法師身材矮小，但精神氣宇超凡開朗。他終身持誦《金剛般若經》，沒有一天懈怠。一生堅守正道，從未改變。元朝至正末年，爲了躲避戰亂來到廬山。兇悍的士兵前來索要金銀財物，法師怒目呵斥他們說：『和尚哪裡有這些東西！』士兵惱怒，拔劍想要殺他。法師伸長脖子迎向劍刃，士兵嘆息著離開了。法師的偉大行為有很多，舉出這件事就可以類推了。法師住在凈慈寺弘揚佛法，有一位陳老婦人，事先夢見神僧來到她家門前。等到法師真的來了，她叩頭作揖，請求出家為尼。法師為她講解大法，開導她。她恍然大悟，似乎有所領悟。法師走了不到一百步，這位婦人竟然與家人告別，坐化而逝。如果不是法師的教化深入人心，怎麼能達到這種程度呢？唉，真是奇異的事情啊。
大千照公傳
慧照（Huizhao），字大千（Daqian），是永嘉麻氏的兒子。他從小就聰明敏捷，與衆不同。曾經聽到別人誦讀佛經，就合起雙手仔細傾聽。長老良公（Liang Gong）度他出家為弟子。他前往處之天寧寺（Tianning Temple in Chuzhou）學習戒律，擺脫各種牽絆，努力探究佛法大事。首先在凈慈寺（Jingci Temple）拜見晦機熙公（Huiji Xi Gong）。有一天閱讀員凈（Yuanjing）的語錄，讀到『頭陀石擲筆峰』之處，默默領會，豁然開朗，汗流浹背。立刻收拾行裝，前往蘇州薦嚴寺（Jianyan Temple in Suzhou）拜見東嶼海公（Dongyu Hai Gong）。反覆辯論勘驗，法師就像宜僚（Yiliao）拋擲彈丸一樣，在空中飛舞。東嶼海公非常讚賞他，於是留他在身邊侍奉。法師認為心法既然已經通達，如果不閱讀經藏，就無法闡揚正教，震動人天的聽聞。於是主管藏經室。等到東嶼海公遷往凈慈寺，法師分座說法，成為四眾的表率。天曆戊辰年，到樂清的明慶寺（Mingqing Temple in Yueqing）開山住持。升座向大眾開示說：『佛法想要得到，當下就不要存在任何知解。被知解束縛的禪，看經學教也難免都是障礙。不如什麼都不執著，而起居自在呢？所以德山（Deshan）的棒喝，臨濟（Linji）的喝，也有其不得已的苦衷啊。』聽者歡喜而去。至正乙未年，遷往四明的寶陀寺（Baotuo Temple in Siming）。不久，宣政院（Xuanzheng Yuan）任命法師為主持。
【English Translation】 English version Also. This master's body was short and small, but his spirit and appearance were extraordinary and bright. Throughout his life, he recited the Diamond Prajna Sutra, never missing a day. He adhered to the Dao unswervingly throughout his life. At the end of the Zhizheng era of the Yuan Dynasty, he sought refuge in Mount Lu to escape the war. Fierce soldiers came to demand gold and silk. The master glared at them and rebuked them, saying, 'How could a Buddhist monk have such things!' The soldiers were enraged and drew their swords to kill him. The master stretched his neck to meet the sword. The soldiers sighed and left. The master's great deeds were numerous; this example can be used to infer others. The master resided at Jingci Temple, propagating the Dharma. There was an old woman named Chen, who had a dream in advance of a divine monk coming to her door. When the master actually arrived, she prostrated and paid respects, wishing to become a nun. The master expounded the great Dharma to enlighten her. She suddenly had an awakening, as if she had realized something. The master had not walked a hundred steps when the woman bid farewell to her family and passed away in a seated posture. If the master's teachings had not deeply penetrated people's hearts, how could it have reached this extent? Alas, it is indeed an extraordinary event.
Biography of Damo Daqian
Huizhao, styled Daqian, was the son of the Ma family of Yongjia. As a child, he was quick-witted and extraordinary. He once heard someone reciting a sutra and attentively listened with his palms together. Elder Liang Gong ordained him as a disciple. He went to Tianning Temple in Chuzhou to study the precepts, shedding all attachments and striving to investigate the great matter of the Dharma. He first visited Huiji Xi Gong at Jingci Temple. One day, while reading the sayings of Yuanjing, when he reached the part about 'Tou Tuo Stone throwing the Pen Peak', he silently understood and suddenly comprehended, sweating profusely. He immediately packed his bags and went to Jianyan Temple in Suzhou to visit Dongyu Hai Gong. After repeated debates and examinations, the master was like Yiliao throwing a ball, dancing in the air. Dongyu Hai Gong greatly praised him and kept him by his side to serve. The master believed that since the mind-dharma had already been understood, without reading the sutras, it would be impossible to propagate the true teachings and shake the hearing of humans and gods. Therefore, he was in charge of the Sutra Repository. When Dongyu Hai Gong moved to Jingci Temple, the master shared the seat and became a model for the four assemblies. In the year Wuchen of the Tianli era, he became the abbot of Mingqing Temple in Yueqing. Ascending the seat, he instructed the assembly, saying, 'If you want to obtain the Buddha-dharma, do not have any knowledge or understanding in the present moment. Zen bound by knowledge and understanding, and studying the scriptures, are inevitably obstacles. How about not clinging to anything and being free in all activities? Therefore, Deshan's stick and Linji's shout also have their unavoidable reasons.' The listeners departed with joy. In the year Yiwei of the Zhizheng era, he moved to Baotuo Temple in Siming. Soon after, the Xuanzheng Yuan appointed the master as the abbot.
育王。師憫大法陵夷。孳孳誘掖。不遺餘力。嘗垂三關語。以驗學者。其一曰。山中猛虎以肉為命。何故不食其子。其二曰。虛空無向背。何緣有南北東西。其三曰。飲乳等四大海水。積骨如毗富羅山。何者是汝最初父母。此第三關。最為峻切。惜未有契其機者。居九年。退于妙喜。泉上築室。曰夢庵。因自號夢世叟。掩關獨處。凝塵滿席弗顧也。一日召門弟子曰。吾將西歸矣。屬後事于住持。約之裕公。沐浴更衣書偈。怡然而逝。時洪武癸丑十月也。壽八十五。臘七十。茶毗。齒睛數珠不壞。舍利五色。爛然者無算。師三坐道場。有語錄若干卷。師智度沖深。機神坦邁。晝則凝坐。夜則兼修凈業。真積力久。至於三際不住。覺觀湛然。非言辭之可擬議。且服用儉約。不如恒僧。雖不與時俗低昂。賢士大夫。知其誠實。不事矯飾。多傾心為外護。其遇學徒。一以真率。或以事忤之。而聲色不變動。出語質樸。不尚葩藻。而指意超言外。嗟夫。禪宗至宋季而敝。膠滯侷促。無以振㧞精明。使直趨覺路。橫川璜公。當斯時。密授天目法印。持降魔杵。樹真正幢。升堂入室者。不翅受靈山付囑。佛法號為中興。橫川之同門。有石林者。奮興實角立東西。共斡化機。西來之道。於斯為盛。師蓋石林之諸孫也。故其死生之際。光
明盛大。有如此者。豈無自而然哉。
日本德始傳
德始。字無初。日東信州神氏子。幼聰穎。不好弄。遇群兒嬉戲。輒避匿引去。見僧則喜動顏色。從州之天寧大比丘一公。祝髮為沙彌。逮長。詣山城諸剎。既進具。坐探群書通大意。已而嘆曰。昔吾鄉覺阿上人。慧解精絕。善大小乘。一旦舍所學。附商舶抵中土。謁靈隱遠禪師得法。東歸國人景仰。尊之為禪祖。予晚生末學。尚何敢高攀逸駕。而望其後塵。然詎可堅守一隅。而卒無聞耶。因請于其王。得隨國使宣聞溪。詣 闕朝貢。館于天界寺。久之。聞溪得 旨還國。師偕數輩。愿留華夏。參訪求法。 許之。首謁全室泐公。機語契合。為掌內記。未幾泐公有西域之行。師失所依怙。聞古幽都山川之勝。意其必有異人居之。拉友遊觀。及足跡殆遍。尋憩慶壽。若有所待焉。越明年洪武壬戌。獨庵衍公。來蒞寺事。以師為法門猶子。延致丈室。相與激揚臨濟宗旨。意甚相得。二十三年庚午。師告去。緇素遮留之不可。遂西逾棧道。巡禮峨眉。時 蜀獻王之國成都。嘉師遠來。邀至咨問禪要。禮遇勤厚。歲丙子。被 命出世無為之大隋。瓣香為全室嗣。繼遷飛赴。道望彌隆。衲子坌集。室無所容。一住七年。法席幾於全盛。永樂初。獨庵繇左善世正衣冠
【現代漢語翻譯】 現代漢語譯本：如此光明盛大，難道是沒有原因的嗎？
日本德始禪師傳
德始禪師，字無初，是日本東國信州神氏之子。他從小就聰明穎悟，不喜歡玩鬧。遇到一群孩子嬉戲，總是避開躲藏。見到僧人就喜形於色。他跟隨信州天寧寺的大比丘一公剃度為沙彌。長大后，前往山城各寺廟遊學。精通各種佛學典籍后，他感嘆道：『過去我的家鄉覺阿上人，智慧超群，精通大小乘佛法。他毅然放棄所學，跟隨商船來到中國，拜謁靈隱寺的遠禪師並得其真傳。回國后，國人景仰他，尊稱他為禪宗祖師。我晚生後學，怎敢高攀他的成就，期望能追隨他的腳步呢？然而，難道可以固守一隅，最終默默無聞嗎？』於是他請求國王允許，跟隨國使宣聞溪前往中國朝貢。他住在天界寺。不久，宣聞溪奉旨回國，德始禪師與幾位同伴，希望留在中華，參訪求法。皇帝應允了他們的請求。他首先拜謁了全室泐公，兩人機鋒相對，非常契合，德始禪師擔任泐公的內記。不久，泐公要前往西域，德始禪師失去了依靠。他聽說古幽都山川秀麗，認為那裡一定有高人隱居。於是他與朋友一同遊覽，幾乎走遍了幽都。最後在慶壽寺休息，似乎在等待著什麼。第二年，洪武壬戌年，獨庵衍公來主持寺務，將德始禪師視為法門的後輩，邀請他到丈室居住。兩人一起弘揚臨濟宗的宗旨，非常投合。洪武二十三年庚午年，德始禪師告辭離開，僧俗都極力挽留，但未能如願。於是他向西越過棧道，巡禮峨眉山。當時蜀獻王在成都，讚賞德始禪師遠道而來，邀請他諮詢禪宗要義，禮遇非常優厚。洪武二十九年丙子年，德始禪師奉命出任無為寺大隋寺住持，繼承全室泐公的法脈。之後又遷往飛赴寺，聲望更加隆盛。僧人紛紛前來，寺廟都容納不下。他在那裡住了七年，法席幾乎達到了鼎盛。永樂初年，獨庵衍公因左善世的身份得以正衣冠。
【English Translation】 English version: Being so bright and prosperous, could it be without a reason?
Biography of Zen Master Deshi of Japan
Zen Master Deshi, styled Wuchu, was a son of the Shin clan of Shinshu in eastern Japan. From a young age, he was intelligent and disliked playing. Whenever he encountered a group of children playing, he would avoid them and hide away. Upon seeing monks, his face would light up with joy. He followed the great Bhikshu Yigong of Tianning Temple in Shinshu and was tonsured as a Shramanera. When he grew up, he traveled to various temples in Yamashiro to study. After mastering various Buddhist scriptures, he sighed and said, 'In the past, the Venerable Kakua of my hometown possessed extraordinary wisdom and was proficient in both Mahayana and Hinayana Buddhism. He resolutely abandoned his studies and followed a merchant ship to China, where he visited Zen Master Yuan of Lingyin Temple and received his true transmission. After returning to his country, the people revered him and honored him as the patriarch of Zen. I was born late and have little learning, how dare I aspire to his achievements and hope to follow in his footsteps? However, can I remain in one corner and end up unknown?' Therefore, he requested permission from the king to accompany the national envoy Xuan Wenxi to China to pay tribute. He stayed at Tianjie Temple. Soon after, Xuan Wenxi received an imperial decree to return to his country. Zen Master Deshi, along with several companions, wished to stay in China to visit and seek the Dharma. The emperor granted their request. He first visited Quanshi Legong (a Zen master), and their interactions were very harmonious. Zen Master Deshi served as Legong's personal secretary. Soon after, Legong was to travel to the Western Regions, and Zen Master Deshi lost his support. He heard of the beauty of the mountains and rivers of ancient Youdu (an ancient name for the area around present-day Beijing), and believed that there must be extraordinary people living there. So he traveled with friends, almost covering all of Youdu. Finally, he rested at Qingshou Temple, as if waiting for something. The following year, in the Renxu year of the Hongwu era, Duan Yan Gong (another Zen master) came to preside over the temple affairs, and regarded Zen Master Deshi as a junior in the Dharma lineage, inviting him to live in the abbot's room. Together they promoted the Linji (Rinzai) school of Zen, and they were very compatible. In the Gengwu year of the twenty-third year of Hongwu, Zen Master Deshi bid farewell to leave, but monks and laypeople alike tried to persuade him to stay, but to no avail. So he crossed the plank roads westward and visited Mount Emei. At that time, the Prince Xian of Shu was in Chengdu, appreciating Zen Master Deshi's long journey, inviting him to consult on the essentials of Zen, and treating him with great courtesy. In the Bingzi year of the twenty-ninth year of Hongwu, Zen Master Deshi was ordered to become the abbot of Dasui Temple in Wuwu Temple, inheriting the Dharma lineage of Quanshi Legong. Later, he moved to Feifu Temple, and his reputation became even more prominent. Monks flocked to him, and the temple could not accommodate them all. He stayed there for seven years, and his Dharma seat almost reached its peak. In the early years of Yongle, Duan Yan Gong was able to correct his attire due to his position as Zuo Shanshi.
。進階太子少師。念師遠在西蜀。寓書招之。既至。迎歸其第。昕夕論道。六年春。應聘董平坡之席。居再歲。即謝事。十年壬辰。將辟靜室為佚老計。遇 太宗皇帝。特旨𢌿領龍泉寺。師欽承 明命。蚤夜孜孜。以繕修興復為先務。凡棟宇蠹弊者。伐美材以易之。階戺頹圮者。購堅甓以完之。丹堊之麗。涂塈之新。比舊有加焉。先是 獻王。與師備買山之貲。師不自有。乃命工以漆布附土偶。肖西方三聖之像。金珠彩色。為之莊嚴。曲盡其妙。又嘗以達官富室所施。服玩之具。貿錢數萬緡。造千臂大悲像三軀。授凈信者敬事之。其平昔。尤喜賑䘏貧困。薄于奉己。厚于待人。以故四坐道場。囊無餘蓄。楮衾瓦缽。聊以自隨。斯皆師之狥緣誘物。權巧方便耳。若夫高提祖印。勘辯方來。全體大用。迥出乎言象之表者。微上根利器。或未易窺測焉。後端坐書偈。示寂于退處之金剛室。茶毗。獲舍利百餘顆。晶熒圓潔。塔焉。時宣德四年九月也。
非幻禪師傳
道永。字無涯。非幻其號。信安浮石鄉吳氏子。初娠。父夢明果長老肩輿至門。誕之夕復然。因名之曰原僧。信向堅定。初識字。日課金剛經一卷。父以宿因。俾入烏石山。從杰峰愚公為僧。初入門。峰問。何處來。師答云。虛空無向背。峰隨指寺鐘俾
【現代漢語翻譯】 現代漢語譯本： 進階為太子少師。因為老師遠在西蜀，寫信邀請他。等到老師來了，就迎接他到自己的府邸，早晚一起探討學問。六年春天，應邀前往董平坡講學，住了兩年多，就辭去了職務。十年壬辰年，打算開闢清靜的房間作為養老的地方，遇到了太宗皇帝，特別下旨讓他主持龍泉寺。老師恭敬地接受了皇上的命令，早晚勤勉，以修繕和恢復寺廟為首要任務。凡是殿宇房屋被蟲蛀壞的地方，就砍伐優質木材來更換；臺階傾斜倒塌的地方，就購買堅固的磚瓦來修補；紅色的油漆和白色的塗料，粉刷得亮麗，比原來更加美觀。先前獻王和老師一起準備了購買山地的資金，老師沒有自己佔有，於是命令工匠用漆布附在泥土塑像上，仿造西方三聖的形象，用金珠彩色，為他們裝飾，竭盡其妙。又曾經把達官貴人和富商所捐贈的服飾和玩物，換成幾萬串錢，建造千手大悲觀音像三尊，交給虔誠的信徒恭敬地供奉。他平時特別喜歡賑濟貧困的人，對自己很節儉，對別人卻很慷慨。因此，四處講經說法，口袋裡沒有剩餘的積蓄，只有粗糙的被子和瓦缽，勉強用來生活。這些都是老師爲了引導眾生而採取的權宜之計和巧妙方法。至於高舉祖師的印記，辨別來者的根性，全體發揮大作用，遠遠超出言語和形象所能表達的範圍，如果不是上等根器的人，恐怕難以窺測。最後，他端坐在退居的金剛室內，寫下偈語，圓寂了。火化后，得到一百多顆舍利（Śarīra，佛教聖物，通常是高僧火化后的遺骨結晶），晶瑩剔透，圓潤潔白，建塔供奉。時間是宣德四年九月。 非幻禪師傳 道永，字無涯，非幻是他的號。是信安浮石鄉吳家的兒子。當初他的母親懷孕時，他的父親夢見明果長老肩扛著轎子來到家門。生下他的晚上又夢見同樣的景象，因此給他取名叫原僧。他信仰堅定，剛開始識字，每天就誦讀《金剛經》一卷。他的父親認為這是前世的因緣，讓他進入烏石山，跟隨杰峰愚公出家為僧。剛入門，杰峰愚公問他：『從哪裡來？』老師回答說：『虛空沒有方向。』杰峰愚公隨即指著寺廟的鐘讓他...
【English Translation】 English version: He was promoted to Junior Preceptor of the Crown Prince. Because the master was far away in Western Shu, he wrote a letter inviting him. When the master arrived, he welcomed him to his residence, where they discussed the Way from morning till night. In the spring of the sixth year, he accepted an invitation to lecture at Dongping Slope, residing there for over two years before resigning. In the tenth year, Ren Chen, he planned to open a quiet room as a place for his retirement. He encountered Emperor Taizong, who specially decreed that he should lead Longquan Monastery. The master respectfully accepted the imperial command, diligently working day and night, making the repair and restoration of the monastery his top priority. Wherever the halls and buildings were damaged by insects, he felled fine timber to replace them. Wherever the steps and thresholds were dilapidated, he purchased sturdy bricks to repair them. The red paint and white plaster were applied beautifully, making it even more magnificent than before. Previously, Prince Xian and the master had jointly prepared funds to purchase mountain land, but the master did not keep it for himself. Instead, he ordered craftsmen to attach lacquered cloth to clay statues, creating images of the Three Saints of the Western Paradise (Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta), adorning them with gold, pearls, and colors, achieving the utmost beauty. He also once exchanged the clothing and ornaments donated by high-ranking officials and wealthy merchants for tens of thousands of strings of cash, using it to create three Thousand-Armed Great Compassion Bodhisattva (Avalokiteśvara) statues, entrusting them to devout believers for respectful worship. In his daily life, he particularly enjoyed providing relief to the poor and needy, being frugal with himself but generous to others. Therefore, he traveled to various places to preach the Dharma, possessing no surplus savings in his pockets, only a coarse quilt and a clay bowl for his basic needs. All of these were expedient means and skillful methods employed by the master to guide sentient beings. As for highly upholding the ancestral seal, discerning the potential of those who came, and fully utilizing great functions, which far exceeded the realm of words and images, it would be difficult for those without superior faculties to comprehend. In the end, he sat upright in the Vajra Chamber of his retreat, wrote a verse, and passed away peacefully. After cremation, over a hundred Śarīra (relics, crystalline remains found after the cremation of spiritual masters) were obtained, sparkling, round, and pure. A pagoda was built to enshrine them. The time was the ninth month of the fourth year of the Xuande era. Biography of Chan Master Fei Huan Dao Yong, styled Wu Ya, with Fei Huan as his sobriquet, was a son of the Wu family from Fushi Village in Xin'an. Initially, when his mother was pregnant, his father dreamed of Elder Mingguo carrying a sedan chair to their door. The same dream recurred on the night of his birth, so he was named Yuan Seng. He had firm faith and, upon learning to read, would recite one chapter of the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) daily. His father, considering it a karmic connection from a previous life, sent him to Wushi Mountain to become a monk under Master Jiefeng Yugong. Upon entering, Master Jiefeng asked him, 'Where do you come from?' The master replied, 'Emptiness has no direction.' Master Jiefeng then pointed to the temple bell and told him...
作頌。即口占偈云。百鍊爐中滾出來。虛空元不惹塵埃。如今掛在人頭上。撞著洪音遍九垓。時年十二。峰大器之。即令祝髮居座下。躬服勞勚弗懈。積久凝滯澌盡。遊刃肯綮。所向無礙。遂受印可。永樂丁亥初。 太宗文皇帝。有事于長陵。廷臣有言。師精於地理學者。徴至。入對稱 旨意大加宴賚。即授欽天監五官靈臺郎。賜七品服。俾蒞其事。事畢。將大用之。師懇求愿復為僧。遂擢僧錄司右闡教。住南京碧峰寺。未幾。俾住持靈谷寺。 恩遇益隆。庚子閏正月二十八日示寂。時 朝廷。方于靈谷建大齋。禮官董其事甚嚴。師獨若不經意。其徒怪問之。師笑曰。自家有一大事。甚緊無暇他及。至是沐浴更衣。敷坐榻上。二僧捧紙至前。把筆大書偈云。生死悠悠絕世緣。蒙 恩永樂太平年。這回撒手歸空去。雪霽云消月正圓。投筆而逝。同官啟聞。有命停龕方丈。十又三日。再遣官致祭。顏面如生。茶毗之夕。祥煙彌布。舍利充滿。師說法。簡易剴切。從而歸之者。如水就下。至不可遏。連主大剎。率能興墜起廢。至機鋒觸發。往往屈其行輩。聲聞遠邇。亦宗門之巨擘云。
無旨授公傳
可授。字無旨。一號休庵。臺臨海李氏子。初教而後禪。親見獨孤明公。為虎巖伏老嫡孫。出世。凡四坐道場。皆
【現代漢語翻譯】 現代漢語譯本：
作頌。即口占偈語云：'百鍊爐中滾出來，虛空元不惹塵埃。如今掛在人頭上，撞著洪音遍九垓。' 時年十二。峰（人名，此處指某位高僧）大器之。即令祝髮居座下，躬服勞勚弗懈。積久凝滯澌盡，遊刃肯綮，所向無礙。遂受印可。永樂丁亥初，太宗文皇帝（明成祖朱棣）。有事于長陵。廷臣有言，師精於地理學者，徴至。入對稱旨意，大加宴賚。即授欽天監五官靈臺郎，賜七品服，俾蒞其事。事畢，將大用之。師懇求愿復為僧。遂擢僧錄司右闡教，住南京碧峰寺。未幾，俾住持靈谷寺。恩遇益隆。庚子閏正月二十八日示寂。時朝廷方于靈谷建大齋，禮官董其事甚嚴。師獨若不經意。其徒怪問之。師笑曰：'自家有一大事，甚緊無暇他及。' 至是沐浴更衣，敷坐榻上。二僧捧紙至前，把筆大書偈云：'生死悠悠絕世緣，蒙恩永樂太平年。這回撒手歸空去，雪霽云消月正圓。' 投筆而逝。同官啟聞。有命停龕方丈。十又三日，再遣官致祭。顏面如生。茶毗之夕，祥煙彌布，舍利充滿。師說法，簡易剴切，從而歸之者，如水就下，至不可遏。連主大剎，率能興墜起廢。至機鋒觸發，往往屈其行輩。聲聞遠邇，亦宗門之巨擘云。
無旨授公傳
可授。字無旨（法號），一號休庵。臺臨海李氏子。初教而後禪。親見獨孤明公（人名，此處指某位高僧），為虎巖伏老嫡孫。出世。凡四坐道場，皆
【English Translation】 English version:
He composed a verse, spontaneously reciting: 'Emerging from the hundred-refined furnace, the void originally does not attract dust. Now hanging on people's heads, it strikes the resounding note that pervades the nine realms.' He was twelve years old at the time. Feng (a name, referring to a certain eminent monk) recognized his great potential and immediately ordered him to have his head shaved and reside under his seat, diligently serving without懈怠. Over time, accumulated stagnation dissipated, and he wielded his skills with ease, encountering no obstacles in any direction. Consequently, he received approval and confirmation. In the early years of Yongle Dinghai, the Wen Emperor Taizong (Emperor Chengzu of Ming, Zhu Di) had affairs at Changling. Court officials said that the master was proficient in geography, so he was summoned. Upon entering and answering the imperial inquiries, he was greatly feasted and rewarded. He was immediately appointed as the Fifth-Rank Lingtai Official of the Imperial Observatory, granted a seventh-rank uniform, and ordered to take charge of the matter. After the matter was completed, he was to be greatly employed. The master earnestly requested to return to being a monk. Consequently, he was promoted to Right Explicator of the Sangha Registry and resided at Bifeng Temple in Nanjing. Before long, he was ordered to preside over Linggu Temple. The imperial favor grew increasingly abundant. On the twenty-eighth day of the intercalary first month of Gengzi, he passed away. At that time, the imperial court was holding a grand齋 at Linggu Temple, and the ceremonial officials were overseeing the matter with great strictness. The master alone seemed indifferent. His disciples asked him strangely. The master smiled and said, 'I have a major event of my own, which is very urgent and leaves me no time for other matters.' At this point, he bathed and changed his clothes, and spread out his seat on the couch. Two monks held paper before him, and he took up a pen and wrote a verse in large characters: 'The cycle of birth and death is a long and worldly affair, receiving the grace of the Yongle peaceful years. This time, letting go and returning to emptiness, the snow clears, the clouds dissipate, and the moon is perfectly round.' He threw down his pen and passed away. His colleagues reported this to the authorities. An order was given to keep the coffin in the abbot's room. Thirteen days later, officials were sent again to offer sacrifices. His face was as if alive. On the evening of the cremation, auspicious smoke filled the air, and relics abounded. The master's teachings were simple and earnest, and those who followed him returned like water flowing downwards, to an unstoppable extent. He successively presided over major monasteries, and was generally able to revive what had declined and restore what had been abandoned. When his sharp wit was triggered, he often subdued his peers. His reputation spread far and wide, and he was also a great leader of the Zen school.
Transmission without Imperial Decree
Keshou, styled Wuzhi (Dharma name), also known as Xiuan. He was a son of the Li family of Linhai, Tai. He first studied the teachings and then Zen. He personally met Dugu Minggong (a name, referring to a certain eminent monk), and was the direct grandson of Huyan Fu Lao. He entered the world. He sat in four monasteries in all, all of which
不出乎臺境。諸方將倚之以為重。競來敷致。師漠然若不聞。作休庵于西塢。日修凈土法門唸佛三昧。且曰。此即禪定之功也。惡可強分同異哉。 國朝洪武六年。杭中天竺。以府侯之命起師。師勉應之。行至錢塘江濵。凈慈諸勤舊。相與謀曰。此大善知識。胡可失也。帥眾邀于道。擁居其位。師屢卻之不聽。色頹然不怡。時當歲儉。問道者如雲。糗糧方患不繼。而施者踵至。居二載。而退歸臥竹院。忽示微疾。端坐西向。召左右謂曰。吾將逝矣。或請偈。曰。吾宗本無言說。乃合爪連稱佛號。至聲漸微而寂。閱世六十九。僧臘五十。龕留七日。顏貌不變。阇維。齒牙貫珠不壞。舍利光色晶瑩如金銀水精者。遍滿於地。塔而藏焉。師儀觀雄碩。識見夐卓。其于榮名利養。視之如無物。出專法席。皆迫於不得已。會 朝廷。設善世院。總統天下釋教事。或勸師求檄以主名山。師笑而不答。然其所蒞之處。不以恬退而不加之意。必革其敝習。新其規制。使可貽于悠久。五會語。多肆口而說。曾不經思。平居遇物成味。率出人意表。戒其徒勿以示人。至於尊賢尚德。推己及物。有非人之所及。誠末世大法幢也。
德隱仁公傳
普仁。字德隱。蘭溪趙氏子。趙故名宦家。師生有出塵之思。博極群書。參瞭然義公于
智者。機鋒奮觸。當仁無讓。聲稱籍籍。起叢林間。掌記室于東陽輝公。分座說法于南楚悅公。古鼎銘公。月江印公。無弗咨叩。相與辯詰無虛日。徴以宗門機緣。大而沙界。小而毫芒。無不收攝。激揚正法之餘。旁及辭章者。唯覺隱誠公。笑隱欣公。為最密。元至正乙未。部使者挽師。出世金華之西峰。時天下大亂。師知事不可為。鳴鼓而退。及王師聚婺州。 駕幸智者。見其山川深秀。而法席尚虛。特 詔師住持。不聽。韶之南華。不遠三千里。致州侯之命。不從。杭之中竺。其請如南華。又加勤焉。師惠然欲往。郡守鐘某。惜其行。從容問師曰。佛法有重輕耶。曰否。曰佛法既無重輕。師位寧有崇卑耶。師一笑而止。久之。起應凈慈。道聲洪震。方以興壞起廢為己任。而秘書事起矣。有誣智者寺僧購名畫以歸者。事下刑曹。刑曹以師舊主智者。當知其是非。逮而質焉。事將白。忽示微疾于京師寓舍。屈指計曰。此八月八日最良。吾將逝矣。至期整衣。端坐而化。閱世六十有四。僧臘五十。師風指孤峭。不樂與非類狎逢。學行之士。輒敬之如賓師。縱無儋石儲。亦必久留不厭。故薦紳服其偉度。樂與過從。善談論。終日不倦。玉貫珠聯。纚纚絕可聽。尤能汲引後進。隨資誘掖。克底于成。有三會語錄。山居詩一百
【現代漢語翻譯】 現代漢語譯本： 智者（指有智慧的人）。他機鋒敏銳，奮力進取，面對正義之事毫不退讓。他的名聲遠揚，從叢林之間崛起。他曾在東陽輝公處擔任書記，又在南楚悅公、古鼎銘公、月江印公處分座說法。這些高僧無不向他請教，彼此辯論詰難，幾乎沒有一天停歇。他們以宗門機緣來考察他，大到整個沙界（指世界），小到一根毫毛，沒有不被他收攝的。在激揚正法之餘，能夠旁及辭章的，只有覺隱誠公和笑隱欣公與他最為密切。 元朝至正乙未年間，部使者邀請他出世，主持金華的西峰寺。當時天下大亂，他知道事情不可為，便鳴鼓而退。等到王師聚集在婺州，皇帝駕臨智者山，看到這裡的山川深秀，但法席空虛，特地下詔讓他來住持，但他沒有答應。邀請他去韶州的南華寺，路途遙遠三千里，並有州侯的命令，他也沒有同意。邀請他去杭州的中竺寺，他們的請求如同南華寺一樣，甚至更加懇切，他才高興地想要前往。郡守鐘某舍不得他離開，從容地問他：『佛法有輕重之分嗎？』他回答：『沒有。』郡守又問：『佛法既然沒有輕重之分，那麼您所處的地位難道有高低之別嗎？』他聽后一笑，不再作答。 過了很久，他應邀前往凈慈寺，他的道聲洪亮震動四方，他以振興衰敗、興起廢棄的事業為己任。但這時，關於智者寺的僧人購買名畫以謀取名聲的事情發生了，事情被提交到刑部。刑部認為他曾是智者寺的主持，應該知道事情的真相，於是逮捕他並進行審問。事情即將真相大白時，他忽然在京城的寓所里示現輕微的疾病，屈指計算說：『八月八日是最好的日子，我將要離去了。』到了那天，他整理好衣物，端坐而化。享年六十四歲，僧臘五十年。他的風骨孤傲峭拔，不喜歡與不正派的人交往。學行之士都像對待賓師一樣尊敬他。即使沒有多少財物儲備，也一定會久留在他身邊而不感到厭倦。所以，士大夫們都佩服他的偉大風度，樂於與他交往。他善於談論，終日不倦，他的言談如玉珠般串聯在一起，流暢而動聽。他尤其善於提拔後進，根據他們的資質進行引導和幫助，使他們最終取得成功。他著有《三會語錄》和《山居詩》一百首。
【English Translation】 English version: The Wise One (referring to a person of wisdom). He was sharp-witted, striving vigorously, and unyielding in the face of righteousness. His reputation spread far and wide, rising from among the monasteries. He once served as a secretary for Hui Gong in Dongyang, and also lectured at the seats of Yue Gong in Southern Chu, Ming Gong of the Ancient Cauldron, and Yin Gong of Yuejiang. These eminent monks all consulted him, debating and questioning each other almost every day. They examined him with the opportunities of the Sect, from the entire Sahā world (referring to the world) to a single hair, nothing was not encompassed by him. In addition to promoting the orthodox Dharma, those who could also touch upon literature were Cheng Gong of Jueyin and Xin Gong of Xiaoyin, who were closest to him. During the Yiwei year of the Zhizheng era of the Yuan Dynasty, an envoy invited him to emerge into the world and preside over the Xifeng Temple in Jinhua. At that time, the world was in great turmoil, and knowing that things could not be done, he retreated after sounding the drum. When the royal army gathered in Wuzhou, and the emperor visited Mount Zhizhe, seeing the deep and beautiful mountains and rivers here, but the Dharma seat was vacant, he specially issued an edict for him to reside there, but he did not agree. He was invited to Nanhua Temple in Shaozhou, a long journey of three thousand miles, and with the order of the Marquis of the state, he did not agree. He was invited to Zhongzhu Temple in Hangzhou, their request was like that of Nanhua Temple, even more earnest, and he was happy to go. Prefect Zhong, reluctant to see him leave, calmly asked him, 'Does the Buddha-dharma have degrees of importance?' He replied, 'No.' The prefect then asked, 'Since the Buddha-dharma has no degrees of importance, then does your position have levels of superiority?' He smiled upon hearing this and did not answer further. After a long time, he accepted an invitation to go to Jingci Temple, his voice of the Dharma resounding and shaking in all directions, he took it as his responsibility to revitalize the declining and revive the abandoned undertakings. But at this time, the matter of the monks of Zhizhe Temple purchasing famous paintings to seek fame arose, and the matter was submitted to the Ministry of Justice. The Ministry of Justice believed that he had been the abbot of Zhizhe Temple and should know the truth of the matter, so they arrested him and interrogated him. As the matter was about to come to light, he suddenly manifested a slight illness in his residence in the capital, and counting on his fingers, he said, 'August 8th is the best day, I am about to depart.' On that day, he tidied his clothes, sat upright, and passed away. He lived to be sixty-four years old, with fifty years as a monk. His character was solitary and aloof, and he did not like to associate with those who were not upright. Scholars of learning and conduct respected him as they would a teacher. Even if there were not many material possessions, they would certainly stay with him for a long time without feeling weary. Therefore, the scholar-officials admired his great demeanor and were happy to associate with him. He was good at discussing, tireless all day long, his words were like jade beads strung together, fluent and pleasing to the ear. He was especially good at promoting those who came after him, guiding and helping them according to their talents, so that they would eventually succeed. He authored the 'Three Assemblies Sayings' and one hundred 'Mountain Dwelling Poems'.
首。傳世。
白雲度公傳
智度。號白雲。處之麗水吳氏子。年十五。慨然有出塵志。父母峻拒之。師不火食者累日。若將滅性焉。父母無奈何。使歸禪智寺。禮空中假公。剃髮具戒。即寺側楞伽庵。深習禪定。每趺坐。達旦不寐。如是者數年。已而嘆曰。六合之大如此。頹然滯一室可乎。遂出遊七閩。遍歷諸山。無有契其意者。旋浙。見靈石芝公于凈慈。又登天目。參斷崖義公。談鋒铦利。人莫之敢攖。時無見睹公。說法天臺華頂峰。大振圓悟之道。師往拜之。一見刳心焉。服勤數載。盡揭底蘊。無見囑之曰。昔南嶽。十五出家。受大鑒記莂。后得馬祖。授之以心法。鍼芥相投。豈在多言耶。勿掉三寸舌誑人。須真正見解。著於行履。方為報佛之深恩耳。師佩伏之弗敢忘。又走長沙。見無方普公。走云居。見小隱大公。皆無異辭。既而旋福林。與毒種曇。成山欽二公。互相䇿勵。如恐失之。后從御史中丞章公溢之請。出世龍泉之普慈。眾至八百人。移茅山。遷武峰。從者恒如初。國初吳元年。隱禪智之岑樓。洪武己酉。 詔起天下名僧。敷宣大法。師與焉。初力辭。戍將強起之。適師至。而會事解嚴。遂還杭。杭人奉師居虎跑。又入華頂。未幾示微疾。浩然有歸志。四眾堅留之。師曰。葉落歸根。吾所
【現代漢語翻譯】 現代漢語譯本 白雲度公傳
智度（法號），號白雲，是麗水吳氏之子。十五歲時，就慨嘆自己有出世的志向。父母堅決拒絕他。智度不吃東西很多天，好像要斷絕自己的生命一樣。父母沒有辦法，就讓他回到禪智寺，拜空中假公為師，剃度受戒。之後住在寺旁的楞伽庵，深入學習禪定。每次打坐，都到天亮都不睡覺。這樣過了幾年，他嘆息道：『天地這麼大，頹廢地待在一個房間里可以嗎？』於是就出遊七閩（福建的古稱），走遍各座山，沒有符合他心意的。之後回到浙江，在凈慈寺拜見靈石芝公，又登上天目山，參拜斷崖義公，辯論時言辭鋒利，沒有人敢冒犯他。當時無見睹公在天臺華頂峰說法，大力弘揚圓悟之道。智度前往拜見他，一見之下就傾心信服。服侍他幾年，完全瞭解了他的思想。無見囑咐他說：『過去南嶽懷讓禪師，十五歲出家，受到六祖慧能的認可，後來得到馬祖道一的傳授，授予他心法。就像針和芥子一樣投合，哪裡需要多說呢？不要隨便用你的三寸不爛之舌欺騙人，必須要有真正的見解，落實到行動上，才算是報答佛的深恩啊。』智度佩服地記在心裡，不敢忘記。又前往長沙，拜見無方普公，前往云居山，拜見小隱大公，他們說的都沒有什麼不同。
之後回到福林，與毒種曇、成山欽二位法師，互相勉勵，好像害怕失去什麼一樣。後來聽從御史中丞章公溢的請求，到龍泉的普慈寺主持寺務，信眾達到八百人。之後移居茅山，遷到武峰，跟隨他的人始終如初。元朝末年吳元年間，隱居在禪智寺的岑樓。洪武己酉年間，皇帝下詔徵召天下名僧，宣講佛法，智度也在其中。起初極力推辭，戍邊的將領強行讓他去。恰好智度到達時，法會的事情已經結束。於是回到杭州，杭州人請他住在虎跑寺，之後又進入華頂。沒過多久，他感到身體不適，坦然有迴歸的想法。四眾弟子堅決挽留他。智度說：『葉落歸根，這是我所』
【English Translation】 English version Biography of Baiyun Du Gong
Zhi Du (Dharma name), styled Baiyun, was the son of the Wu family of Lishui. At the age of fifteen, he lamented that he had the ambition to renounce the world. His parents firmly refused him. Zhi Du refused to eat for many days, as if he were about to end his life. His parents had no choice but to allow him to return to Chan Zhi Monastery, where he took Kongzhong Jia Gong as his teacher, shaved his head, and received the precepts. Afterwards, he lived in Lengjia Hermitage next to the monastery, deeply studying Chan meditation. Each time he sat in meditation, he would not sleep until dawn. After several years of this, he sighed, 'The universe is so vast, can I afford to waste away in one room?' So he traveled to the Seven Min (ancient name for Fujian), traversing all the mountains, but none suited his mind. Afterwards, he returned to Zhejiang, where he visited Lingshi Zhi Gong at Jingci Monastery, and then ascended Tianmu Mountain to visit Duanya Yi Gong, whose arguments were sharp and incisive, and no one dared to offend him. At that time, Wujian Du Gong was preaching at the Huading Peak of Tiantai Mountain, greatly promoting the doctrine of perfect enlightenment. Zhi Du went to visit him, and was completely convinced at first sight. After serving him for several years, he fully understood his thoughts. Wujian instructed him, 'In the past, Zen Master Nanyue Huairang left home at the age of fifteen and was recognized by the Sixth Patriarch Huineng, and later received the transmission from Mazu Daoyi, who bestowed upon him the mind-to-mind transmission. Just like a needle and mustard seed fitting together, where is there a need for much talk? Do not casually use your glib tongue to deceive people, you must have true insight and put it into practice, only then can you be considered to have repaid the deep kindness of the Buddha.' Zhi Du admired him and kept his words in mind, not daring to forget them. He then went to Changsha to visit Wufang Pu Gong, and to Yunju Mountain to visit Xiaoyin Da Gong, and what they said was no different.
Afterwards, he returned to Fulin, where he and Dharma Masters Duzhong Tan and Chengshan Qin encouraged each other, as if afraid of losing something. Later, he followed the request of Imperial Censor Zhang Gong Yi to preside over the affairs of Puci Monastery in Longquan, where the congregation reached eight hundred people. Afterwards, he moved to Maoshan, and then to Wufeng, and those who followed him remained as before. During the late Yuan Dynasty, in the first year of Wu, he lived in seclusion in Cenlou of Chan Zhi Monastery. During the Hongwu year, the emperor issued an edict summoning famous monks from all over the world to preach the Dharma, and Zhi Du was among them. At first, he strongly declined, but the border generals forced him to go. Just as Zhi Du arrived, the Dharma assembly had already ended. So he returned to Hangzhou, where the people of Hangzhou invited him to live in Hupao Monastery, and then he entered Huading again. Not long after, he felt unwell and had a natural desire to return. The fourfold assembly firmly urged him to stay. Zhi Du said, 'Leaves fall back to their roots, this is what I'
愿也。遂回福林。五日忽沐浴易衣。索筆書偈云。無世可辭。有眾可別。太虛空中。何必釘橛。擲筆而逝。壽六十七。臘五十二。阇維。得五色舍利。塔于院之西。師靜謐寡言。機用莫測。臨眾無切督之威。嚴厲之色。唯以實相示人。所至之處。人皆欽慕。如見古德。或持香花供養。或繪像事之。不可以數計。見客無懈容。無蔓辭。有問則言。無則終日澄坐。所作偈語。不許人錄。故今無傳者。
杰峰愚公傳
世愚。號杰峰。衢之西安余氏子。初從孤岳嵩公。供灑掃之役。已而為大僧。謁古崖純公。石門剛公。涕淚悲泣。祈以求端用力之要。二公欣然語之。師佩受其言。不分明暗。兀坐如枯株。時年二十五矣。踏濤江而西。見諸大老。如布衲雍公。斷崖義公。中峰本公。師一一咨叩。下語不契。中心瞀亂。遂止南屏山中。三年不逾戶限。聞止巖成公。倡道大慈山。亟往謁焉。巖示以南泉三不是語。師聞而益疑。仍還南屏。類氣絕之人。行坐寢食。不狥覺知。一夕。聞鄰席僧唱證道歌。至不除妄想不求真。豁然如釋重負。舉目洞照。不見一物留礙。喜躍不自勝。疾走見止巖。會止巖游姑蘇。趨天池。求證於元翁信公。仍歸止巖。止巖喝曰。何處見神見鬼。師曰。今日捉了賊也。曰賊在何處。師便喝。巖豎起
【現代漢語翻譯】 現代漢語譯本：他表示同意，於是返回福林。五天後，忽然沐浴更衣，拿起筆寫下偈語：『沒有世間可以辭別，有眾生可以告別。太虛空中，何必釘下木樁。』寫完便擲筆去世，享年六十七歲，僧臘五十二年。火化（阇維）后，得到五色舍利（舍利，佛教名詞，指僧人火化後遺留的結晶體）。建塔于寺院西邊供奉。這位禪師（師）性格沉靜寡言，他的機鋒和作用令人難以捉摸。面對大眾，沒有嚴厲督促的威嚴和臉色，只是用實相（實相，佛教用語，指事物的真實面貌）來開示人們。他所到的地方，人們都欽佩仰慕，如同見到古代的高僧大德。有人拿著香和花來供養，有人畫他的畫像來供奉，這樣的事情數不勝數。他接待客人時，沒有懈怠的容色，沒有冗長的言辭。有人提問就回答，沒人提問就整天靜坐。他所作的偈語，不允許別人記錄，所以現在沒有流傳下來。
杰峰愚公傳
世愚（世愚，人名），號杰峰（杰峰，號），是衢州（衢州，地名）西安（西安，地名）余氏的兒子。起初跟隨孤岳嵩公（孤岳嵩公，人名），做灑水掃地的雜役。後來成為僧人，拜見古崖純公（古崖純公，人名）和石門剛公（石門剛公，人名），痛哭流涕，祈求得到精進用功的要訣。兩位禪師高興地告訴了他。世愚禪師牢記在心，不分白天黑夜，像枯木一樣兀自靜坐。當時他二十五歲。他渡過濤江（濤江，地名）向西，拜見各位大德，如布衲雍公（布衲雍公，人名）、斷崖義公（斷崖義公，人名）、中峰本公（中峰本公，人名）。他一一請教，但所得到的回答與他的心意不契合，心中更加迷亂。於是他住在南屏山（南屏山，地名）中，三年沒有走出家門。聽說止巖成公（止巖成公，人名）在大慈山（大慈山，地名）弘揚佛法，就立刻前去拜見。止巖成公用南泉和尚的『三不是』（南泉三不是語，佛教典故）來開示他，世愚禪師聽后更加疑惑，仍然回到南屏山。他像氣息斷絕的人一樣，行走坐臥，吃飯睡覺，都不順從感覺和知覺。一天晚上，聽到鄰座的僧人唱《證道歌》（證道歌，禪宗歌曲），唱到『不除妄想不求真』，他忽然像卸下了重擔一樣，舉目四望，沒有看到任何阻礙。他欣喜若狂，跑去見止巖成公。當時止巖成公正在蘇州（姑蘇，蘇州的別稱）遊歷，他趕到天池（天池，地名），向元翁信公（元翁信公，人名）求證。之後又回到止巖成公處。止巖成公呵斥道：『你在哪裡見神見鬼？』世愚禪師說：『今天抓到賊了！』止巖成公問：『賊在哪裡？』世愚禪師便大喝一聲。止巖成公豎起
【English Translation】 English version: He agreed and then returned to Fulin. Five days later, he suddenly took a bath and changed his clothes. He picked up a pen and wrote a verse: 'There is no world to bid farewell to, there are sentient beings to say goodbye to. In the vast emptiness, why nail down a stake?' After writing, he threw down the pen and passed away, at the age of sixty-seven, with fifty-two years as a monk. After cremation (Jhaimitya), five-colored Sharira (Sharira, Buddhist term, refers to the crystalline remains of monks after cremation) were obtained. A pagoda was built to enshrine them west of the monastery. This Chan master (Shi) was quiet and taciturn, and his wit and function were unfathomable. Facing the public, he did not have the majesty and expression of strict supervision, but only used the true aspect (real aspect, Buddhist term, refers to the true nature of things) to enlighten people. Wherever he went, people admired him as if they had seen ancient virtuous monks. Some people offered incense and flowers, and some people painted his portrait to enshrine, such things were countless. When receiving guests, he had no slack expression and no lengthy words. If someone asked, he would answer; if no one asked, he would sit in meditation all day long. He did not allow others to record the verses he wrote, so none have been passed down today.
Biography of Yugong of Jiefeng
Shiyu (Shiyu, personal name), styled Jiefeng (Jiefeng, style name), was the son of the Yu family of Xi'an (Xi'an, place name) in Quzhou (Quzhou, place name). Initially, he followed Lonely Peak Songgong (Lonely Peak Songgong, personal name), doing chores such as sprinkling water and sweeping the floor. Later, he became a monk and visited Guya Chungong (Guya Chungong, personal name) and Shimen Ganggong (Shimen Ganggong, personal name), weeping bitterly and praying to obtain the key to diligent practice. The two Chan masters happily told him. Chan Master Shiyu kept their words in mind, sitting in meditation like a withered tree, regardless of day or night. At that time, he was twenty-five years old. He crossed the Tao River (Tao River, place name) to the west and visited various great masters, such as Bunan Yonggong (Bunan Yonggong, personal name), Duanya Yigong (Duanya Yigong, personal name), and Zhongfeng Bengong (Zhongfeng Bengong, personal name). He consulted them one by one, but the answers he received did not match his heart, and he became even more confused. So he lived in Nanping Mountain (Nanping Mountain, place name), and did not leave his house for three years. Hearing that Zhiyan Chengong (Zhiyan Chengong, personal name) was promoting Buddhism in Daci Mountain (Daci Mountain, place name), he immediately went to visit him. Zhiyan Chengong used Nanquan's 'three nots' (Nanquan's three nots, Buddhist allusion) to enlighten him. Chan Master Shiyu became even more doubtful after hearing this, and still returned to Nanping Mountain. He was like a person whose breath had been cut off, walking, sitting, lying down, eating, and sleeping, not following his senses and perceptions. One night, he heard the monk next to him singing the 'Song of Enlightenment' (Song of Enlightenment, Chan song), singing 'Do not eliminate delusions, do not seek truth', he suddenly felt as if he had unloaded a heavy burden. He looked around and saw nothing obstructing him. He was overjoyed and ran to see Zhiyan Chengong. At that time, Zhiyan Chengong was traveling in Suzhou (Gusu, another name for Suzhou), and he rushed to Tianchi (Tianchi, place name) to seek confirmation from Yuanweng Xingong (Yuanweng Xingong, personal name). After that, he returned to Zhiyan Chengong. Zhiyan Chengong scolded: 'Where did you see gods and ghosts?' Chan Master Shiyu said: 'Today I caught the thief!' Zhiyan Chengong asked: 'Where is the thief?' Chan Master Shiyu shouted loudly. Zhiyan Chengong raised
竹篦。命師指名。師便掀倒禪床。巖曰。爾欲來捋虎鬚耶。師作禮。巖連打三下。囑曰。善自護持。他日說法度人。續佛慧命。至順二年。歸西安。住烏石山。澄居攝念。影不出山者一十六載。聲光日振。緇素之士。坌集座下。恒至二三千指。至無所容。既而遷廣德之石溪興龍寺。向化之盛。不下烏石時。烏石之眾。如子失母。力迎其還。適郡境。新建佛剎者四。曰古望。曰龍眼。曰寶蓋。曰普潤。皆延師開山。為第一祖。師起應之。無不感慕而奮迅。 國朝洪武三年。郡守戍將。舉水陸大會。僉謂。非師不足拯拔幽滯。師勉強成行。竣事而反。示微疾。召門弟子。勉以精進入道。書偈擲筆而逝。越七日。奉全身藏於烏石慈雲塔院。壽七十。臘五十。得法弟子十餘人。無涯永公最著。師道價傾四方。非惟禪林奔湊。而公卿大夫。若太尉高公納麟。兵部尚書黃公德昭。浙江行省左丞老老。江東廉訪副使伯顏不花。或函香致敬。或馳書問道。或上謁親領玄要。得其片言隻字寶之。不翅南金。師之施可謂博矣。使其正席名山。則惠利所被宜益廣。今乃僅止於斯。有識者恒傷之。
萬峰蔚禪師傳
時蔚。字萬峰。溫州樂清金氏子。生而室有光。母懼欲弗舉。其姑保而育之。襁抱中。見僧輒微笑。作合掌態。年十一
【現代漢語翻譯】 現代漢語譯本： 竹篦（一種竹製的拂塵）。命師指定人選。師父隨即掀翻禪床。巖說：『你想來捋虎鬚嗎？』師父行禮。巖連續打了三下。囑咐說：『好好護持自己。將來說法度人，延續佛的慧命。』至順二年，回到西安，住在烏石山。澄居攝念，身影不出山長達十六年，聲名日益顯赫。僧俗之士，紛紛聚集座下，常常達到二三千人，以至於容納不下。之後遷往廣德的石溪興龍寺。嚮慕教化的人之盛況，不亞於烏石山之時。烏石山的僧眾，如同失去母親的孩子，極力迎接他回去。恰逢郡境內，新建佛寺四座，名為古望，龍眼，寶蓋，普潤，都邀請師父去開山，作為第一代祖師。師父起身應允，無不感動仰慕而奮發努力。
國朝洪武三年，郡守和戍守將領，舉辦水陸法會，都認為：『沒有師父，不足以拯救超拔幽冥滯留的眾生。』師父勉強成行，法會完畢而返回。略微示現疾病，召集門下弟子，勉勵他們精進努力入道。寫下偈語，擲筆而逝。過了七日，將全身供奉安藏於烏石慈雲塔院。享年七十歲，僧臘五十年。得法弟子十餘人，其中無涯永公最為著名。師父的道行聲望傾動四方，不僅禪林僧人奔走相告，而且公卿大夫，如太尉高公納麟，兵部尚書黃公德昭，浙江行省左丞老老，江東廉訪副使伯顏不花，有的寄信函表達敬意，有的馳書信請教問題，有的親自拜訪領受玄妙要旨，得到他的一言半語，都視若珍寶，不亞於南方的黃金。師父的施予可謂廣博了。如果他能正式主持名山大寺，那麼所施予的恩惠利益應該更加廣泛。現在卻僅僅止於此，有見識的人常常為此感到惋惜。
萬峰蔚禪師傳
當時蔚，字萬峰，溫州樂清金氏之子。出生時，室內有光。母親害怕，想要不養育他。他的姑姑保護並養育了他。還在襁褓中時，見到僧人就微笑，做出合掌的姿態。十一歲時
【English Translation】 English version: 'Chu-pei' (a bamboo whisk). The master ordered someone to be named. The master then overturned the Zen bed. Yan said, 'Do you want to stroke the tiger's whiskers?' The master bowed. Yan struck him three times in a row, and instructed, 'Take good care of yourself. In the future, preach the Dharma to save people and continue the Buddha's wisdom life.' In the second year of Zhi Shun, he returned to Xi'an and lived in Wushi Mountain. Cheng Ju practiced meditation, and his figure did not leave the mountain for sixteen years. His reputation grew day by day. Monks and laypeople gathered under his seat, often reaching two or three thousand people, to the point where there was no room. Later, he moved to Xinglong Temple in Shixi, Guangde. The popularity of his teachings was no less than that of Wushi Mountain. The monks of Wushi Mountain, like children who had lost their mother, tried their best to welcome him back. Coincidentally, four new Buddhist temples were built in the county, named Guwang, Longyan, Baogai, and Purun, all of which invited the master to open the mountain as the first patriarch. The master agreed, and everyone was moved and inspired to work hard.
In the third year of Hongwu in the National Dynasty, the prefect and garrison generals held a water and land Dharma assembly, all believing that 'without the master, it would not be enough to save and liberate the beings trapped in the netherworld.' The master reluctantly agreed to go, and returned after the Dharma assembly was completed. He showed a slight illness, summoned his disciples, and encouraged them to be diligent and enter the path. He wrote a verse, threw down his pen, and passed away. After seven days, his whole body was enshrined and buried in the Ci Yun Pagoda Courtyard of Wushi. He lived to be seventy years old, with fifty years as a monk. He had more than ten Dharma heirs, of whom Wuya Yonggong was the most famous. The master's reputation shook all directions, not only did the monks of the Zen forest rush to him, but also high-ranking officials and dignitaries, such as Grand Tutor Gao Gong Nalin, Minister of War Huang Gong Dezhao, Zuo Cheng Lao Lao of Zhejiang Province, and Jiangdong Lianfang Deputy Envoy Boyan Buhua, some sent letters to express their respect, some sent letters to ask questions, and some personally visited to receive the profound essentials, and treasured his words as much as southern gold. The master's giving can be said to be extensive. If he could formally preside over a famous mountain temple, then the grace and benefits he bestowed should be even more widespread. But now it is only limited to this, and knowledgeable people often feel sorry for it.
The Biography of Zen Master Wanfeng Wei
At that time, Wei, styled Wanfeng, was the son of the Jin family of Yueqing, Wenzhou. When he was born, there was light in the room. His mother was afraid and wanted to abandon him. His aunt protected and raised him. While still in swaddling clothes, he would smile when he saw a monk and make a gesture of joining his palms. At the age of eleven'
讀法華有省。入杭受具戒。謁止巖禪老於虎跑俾參南泉三不是。迷悶無所入。抵明州達蓬山。卓庵。佛跡古址。力究至忘寢食。一日聞寺主宗律師。舉溈山踢倒凈瓶話。忽大悟。偈曰。顛顛倒倒老南泉。累我功夫卻半年。當下若能親薦得。如何不進劈胸拳。走虎跑呈悟。復之華頂。謁無見求抉擇。見。深肯之。囑曰。爾年小且居山去。蔚仍還達蓬。單丁十歷寒暑。時千巖長禪師。住伏龍山。道望昭著。蔚提包謁之。相見如舊識。慧辯風馳。如天馬行空。不可控馭。巖亦極盡鉗槌之妙。知其已徹。顧謂昭首座曰。蔚山主。頗有衲僧氣象。煩請歸堂。尋為第一座。一日巖升堂。舉無風荷葉動。一定有魚行。語未畢。蔚出衆。震聲一喝。拂袖便行。巖示以偈。有一喝西江水逆流之句。既而別巖。住靜嵩山。又一紀。巖前後為手書招之者三。所以愛重期待者甚厚。比至。使分座說法。遂付以法衣。囑云。汝緣在浙西。可往化導。吾道有寄矣。蔚奉命入吳。凡三筑精藍。卒之玄墓鄧蔚山中。斬蒙冪結庵居之。久之。四眾歸向。乃構為大伽藍。額曰聖恩。奔赴者日甚。一日至不能容。蔚隨機演說。俾人人滿意。故人益慕而信之。于洪武十四年正月二十九日。坐化。閱世七十有九。僧臘六十。停龕十三日。肢體溫軟香潔。如平時。門
人奉全身。瘞于庵之西崗。師貌古神清。髭鬚疏朗。寡緣飾。千巖稱其純粹質樸。有古人風。談道三十餘年。吳人無少長。咸知敬慕。有繪像而事之者。平生未嘗讀書。惟以深悟自得。其形諸語默者。俱能刊落浮華。而一踐乎其寔。門人請留法語。蔚曰。從上佛祖。諸所言說。句句朝宗。言言見諦。略不肯聽從。況吾言乎。悉付火燼。門人。竊而錄其少許以傳。蔚未化前數日。大眾普集。或以得法承嗣為問。示偈曰。慈悲無念。華開果熟。因地分明。慧寶致囑。蓋記無念學。翠峰華。榮果林。寶藏持四公也。于中。學公顯受衣法。后出世。開導之盛。無愧於蔚。況受知 太祖高皇帝。龍章寵錫。雲漢昭回。法脈淵源不絕。蔚所付得人矣。
德馨傳
德馨。義烏方氏子。幼有超俗志。依千巖長公為弟子。執侍十五年。恂恂然若闇于機者。聞法要。每嘿識心通。一旦喟然嘆曰。日月如跳丸。人命如春霜朝露。而久安於此。吾其為井蛙乎。乃躡蹺出游吳越間。歷抵大尊宿。求切究。若端元叟。欣笑隱。忠曇芳。咸嘖嘖期許。又見瑱頑石于石溪。瑱問何處來。對曰。伏龍。又問何名。對曰。德馨。曰有字乎。曰無。瑱云。詎不聞乎。斯是陋室。惟吾德馨。其字曰蘭室。可也。師欣然作禮云。謝和尚命字。拂衣徑出
。瑱云。好個師僧。只恁么去。乃反伏龍。依長公卒其業。將一紀。長囑之曰。汝平實地上人。擔負大事。吾將爾望。宜善自護。以至正壬辰。杖錫過金華。至城西止焉。其地有泉。曰君子泉。乃宋劉嶠隱處。岡巒回合。林樾幽鬱。將結茅以居。地主曹仁卿。即割以奉。緇白景向。金谷之施。不求而至。不數年遂成精舍。其規制一如大伽藍。榜曰清隱。歲無一畝之入。而凡供養之需。沛然有餘。諸方參德。來視如歸。會聖壽缺席。僉議。非師莫宜補其處。爭相攙勸。不從。則白于郡府強起之。 國朝辛丑歲也。婺人。瞻戀莫能已。曰吾師聖壽何有焉。乃相率迓之。明年復歸清隱。又十年。洪武壬子冬。始化。師履行誠實。不事緣飾。凡接學者。未嘗一言。語相以為教。以身為教者居多。蘇公平仲。歸自南京。往往聞師名縉紳間。因就謁之。延坐室中移時。起居外無一辭。請曰。嘗聞長公見客。口如懸河。剎那頃數千言。師其大弟子。顧嘿然如此。將不言以餂我耶。抑執德不同。作佛事亦異也。師曰。昔吾師。未嘗不言而未嘗言。今吾。未嘗言而未嘗不言。道無隱顯。焉有語嘿乎。蘇深服之。以為有道之言。
法秀禪師傳
法秀禪師。不知何許人。見左春坊鄒濟所作。般若禪院記中。想見其人。故當時高德
【現代漢語翻譯】 現代漢語譯本：瑱云（僧人的法號）。好一個師僧（對僧人的尊稱）！就這樣離去了。於是反伏龍（僧人的法號），依照長公（僧人的尊稱）完成了他的事業，將近十二年。長公囑咐他說：『你是個平實地上的人，能擔當大事，我寄予你很大的期望，要好好保護自己。』到了至正壬辰年，反伏龍拄著錫杖經過金華，在城西停了下來。那裡有一處泉水，叫做君子泉，是宋朝劉嶠隱居的地方。山岡環繞，林木幽深茂盛，反伏龍打算在那裡結茅屋居住。地主曹仁卿，就把這塊地割讓出來供奉給他。出家和在家的人都仰慕他，像金谷園石崇那樣贈送財物，不求自來。沒幾年就建成了一座精舍，它的規模就像大伽藍（寺廟）一樣，匾額題為清隱。每年沒有一畝地的收入，但是各種供養的需求，卻非常充足。各地的參禪者，來這裡就像回到自己家一樣。恰逢聖壽寺缺少住持，大家一致認為，沒有比法師更適合補這個位置的了，爭著勸他去。反伏龍不答應，大家就稟告郡府，強行讓他去。那是元朝辛丑年。金華的人，依依不捨，說：『我們的法師聖壽寺怎麼辦呢？』於是大家一起去迎接他回來。第二年又回到清隱。又過了十年，洪武壬子年冬天，反伏龍圓寂了。法師的言行誠實，不事雕琢。凡是來求學的，未曾用一句話來教導他們，以身作則的教導居多。蘇公平仲（蘇軾的字），從南京回來，常常在士大夫之間聽到法師的名聲，於是前去拜訪他。法秀禪師請他到屋裡坐了很久，除了起居之外沒有一句話。蘇軾問道：『我曾經聽說長公接待客人，口若懸河，剎那間說幾千句話。法師是他的大弟子，卻沉默不語，難道是不說話來輕視我嗎？還是秉持的德行不同，做佛事的方式也不一樣呢？』法秀禪師說：『過去我的老師，未嘗不說話而未嘗說話，現在我，未嘗說話而未嘗不說話。道沒有隱顯，哪裡有什麼說話和沉默呢？』蘇軾深深地佩服他，認為這是有道理的話。 法秀禪師傳 法秀禪師，不知道是哪裡人。從左春坊鄒濟所作的《般若禪院記》中，可以想像他的為人。想必是當時的高僧大德。
【English Translation】 English version: Zhen Yun (Dharma name of the monk). What a fine monk! He just left like that. Then Fan Fulong (Dharma name of the monk), following Chang Gong (a respectful title for a monk), completed his work, nearly twelve years. Chang Gong instructed him, 'You are a down-to-earth person, capable of undertaking great things. I have high expectations for you, so take good care of yourself.' In the year of Zhizheng Ren Chen, Fan Fulong passed through Jinhua with his staff, stopping in the west of the city. There was a spring there called Junzi Spring, where Liu Qiao of the Song Dynasty had lived in seclusion. The hills surrounded it, and the forests were deep and lush. Fan Fulong planned to build a thatched hut to live there. The landowner, Cao Renqing, offered the land to him. Monastics and laypeople admired him, offering gifts like Shi Chong of Jin Gu Garden, without being asked. Within a few years, a monastery was built, its scale like a large Sangharama (temple), with the plaque inscribed 'Qingyin'. There was no income from even an acre of land each year, but the needs for offerings were more than sufficient. Practitioners from various places came here as if returning home. Coincidentally, Shengshou Temple lacked an abbot, and everyone agreed that no one was more suitable to fill the position than the master, vying to persuade him. Fan Fulong refused, so they reported to the prefectural government, forcing him to go. That was the year of Xinchou in the Yuan Dynasty. The people of Jinhua were reluctant to part with him, saying, 'What will happen to our master's Shengshou Temple?' So they went together to welcome him back. The following year, he returned to Qingyin. Ten years later, in the winter of Renzi in the Hongwu era, Fan Fulong passed away. The master's conduct was honest and unadorned. He never used a single word to teach those who came to learn, but mostly taught by example. Su Pingzhong (Su Shi's courtesy name), returning from Nanjing, often heard of the master's name among the gentry, so he went to visit him. Chan Master Faxiu invited him to sit in the room for a long time, without a single word except for greetings. Su Shi asked, 'I have heard that when Chang Gong received guests, his mouth was like a waterfall, speaking thousands of words in an instant. The master is his great disciple, but remains silent like this. Is it that you despise me by not speaking? Or is it that you hold different virtues, and the way you perform Buddhist affairs is also different?' Chan Master Faxiu said, 'In the past, my teacher never spoke and yet never didn't speak, and now I never speak and yet never don't speak. The Dao has no hidden or manifest, so where is there any speaking or silence?' Su Shi deeply admired him, considering these to be words of reason. Biography of Chan Master Faxiu Chan Master Faxiu, it is not known where he was from. From the 'Record of the Prajna Chan Monastery' written by Zou Ji of Zuochunfang, one can imagine his character. Presumably, he was a highly virtuous monk of that time.
。惜無從考始末。記稱。江寧天王山有佛龕。曰般若。在京都城南九十里。山形勢若蓮花。二水環拱于其間。峰巒秀麗。泉清木盛。堪為阿蘭若地。元大德中。法秀禪師。棲禪於此。師得法于千巖長禪師。戒行孤峻。嘗居婺之聖壽。為第一座。道播諸方。禪衲雲集。至正甲午。 太祖高皇帝渡江。聞師名。單騎入山。與語相契。時遣繆總制者。送供久之。師游廬阜。莫知所之。境遂蓁蕪。洪武二十年歲丁卯。 上記憶其事。 詔工部右侍郎黃立恭。選一辦道僧。即舊地重新創立。因諭之曰。我渡江來。曾謁法秀禪師。其僧有見識。立庵正在蓮菂上。賜名般若禪院。立恭乃舉僧紹義。引見受命而去。遠近聞 上意所向。莫不隨喜。輸財助力。未幾而成叢席。即今之般若寺也。
明河曰。圖記列千巖法嗣。唯萬峰蔚松隱然耳。安知復有秀哉。如秀者。顯隱之際。猶神龍。不可得而系羈。能使我 聖祖。僅一見之。不及再見。至念其人不忘其處。誠足傳持師道。將超然跨蔚而上之天際真人。宜乎 聖祖謂其有見識也。故予。不能盡無疑于圖記之所見。而於圖記之所未見。寓想增嘆之深。不特秀公一人而己。
西竺來禪師傳
本來禪師。西竺其號也。生撫州崇仁裴氏。七歲出俗十三謁一峰寧公。付以禪觀之
【現代漢語翻譯】 現代漢語譯本：可惜無法考證事情的始末。記載說，江寧天王山有佛龕，名為般若（Prajna，智慧）。在京都城南九十里處。山勢像蓮花，兩條河流環繞拱衛其間。山峰秀麗，泉水清澈，樹木茂盛，堪稱修行的好地方（Aranya，阿蘭若，指寂靜處，適合修行的場所）。元朝大德年間，法秀禪師在此修行。法秀禪師從千巖長禪師處得法，戒律嚴謹，品行高潔。曾居住在婺州的聖壽寺，擔任第一座（寺院中的首座僧人）。他的名聲遠播各地，禪僧雲集。至正甲午年，太祖高皇帝（明太祖朱元璋）渡江，聽聞法秀禪師的名聲，獨自騎馬入山拜訪，與他交談甚為投契。當時派遣繆總制送來供養很久。後來法秀禪師遊歷廬山，不知所終，寺院因此荒蕪。洪武二十年丁卯年，皇上（明太祖朱元璋）回憶起這件事，詔令工部右侍郎黃立恭，挑選一位能修行辦道的僧人，在舊址上重新建立寺院。並告誡他說：『我渡江時，曾拜訪法秀禪師，這位僧人很有見識。』寺院建在蓮花座上，賜名般若禪院。黃立恭於是舉薦僧人紹義，引見後接受命令而去。遠近的人們聽聞皇上的意願，無不隨喜讚歎，捐資出力，不久就建成了叢林寺院。這就是現在的般若寺。
明河說：圖記中列舉了千巖禪師的法嗣，只有萬峰蔚和松隱禪師比較顯赫。怎麼知道還有法秀禪師呢？像法秀禪師這樣的人，顯現和隱沒之間，就像神龍一樣，不可捉摸。能使我們的聖祖（明太祖朱元璋）僅見一次，就念念不忘，實在足以傳承師道。他將超越萬峰蔚禪師而達到更高的境界，真是天際真人。皇上（明太祖朱元璋）說他有見識，是應該的。所以我不能完全相信圖記中所記載的，而對於圖記中沒有記載的，更加深了我的感嘆。這不僅僅是法秀禪師一個人的情況。
西竺來禪師傳
本來禪師，西竺是他的號。生於撫州崇仁裴氏。七歲出家，十三歲拜見一峰寧公，一峰寧公傳授他禪觀之法。
【English Translation】 English version: Unfortunately, there is no way to verify the details of the beginning and end of this story. Records state that there is a Buddhist shrine on Tianwang Mountain in Jiangning, called Prajna (Prajna, Wisdom). It is located ninety li south of the capital city. The mountain's shape resembles a lotus flower, with two rivers arching around it. The peaks are beautiful, the springs are clear, and the trees are lush, making it a suitable place for Aranya (Aranya, a quiet place suitable for practice). During the Dade era of the Yuan Dynasty, Chan Master Faxiu practiced Chan here. Chan Master Faxiu received the Dharma from Chan Master Qianyan Chang, and his precepts were strict and his conduct was noble. He once resided at Shengshou Temple in Wuzhou, serving as the first seat (the leading monk in the temple). His reputation spread far and wide, and Chan monks gathered. In the Jiawu year of the Zhizheng era, Emperor Gaozu (Emperor Taizu of Ming, Zhu Yuanzhang) crossed the river and, hearing of Chan Master Faxiu's name, visited him on the mountain alone, and their conversation was very congenial. At that time, he sent General Mu to provide offerings for a long time. Later, Chan Master Faxiu traveled to Mount Lu, and his whereabouts became unknown, so the temple became desolate. In the Dingmao year of the Hongwu era, the Emperor (Emperor Taizu of Ming, Zhu Yuanzhang) recalled this matter and ordered Huang Ligong, the Right Vice Minister of the Ministry of Works, to select a monk who could practice and establish a temple on the old site. He instructed him, 'When I crossed the river, I visited Chan Master Faxiu, and this monk was very insightful.' The temple was built on a lotus seat and named Prajna Chan Monastery. Huang Ligong then recommended the monk Shaoyi, who was presented and received the order to go. People far and near, hearing the Emperor's intention, all rejoiced and contributed money and effort, and soon a monastic temple was built. This is the current Prajna Temple.
Minghe said: The records list the Dharma heirs of Chan Master Qianyan, but only Wanfeng Wei and Songyin Chan Master are relatively prominent. How do we know that there was also Chan Master Faxiu? People like Chan Master Faxiu, between appearing and disappearing, are like divine dragons, elusive. To make our Holy Ancestor (Emperor Taizu of Ming, Zhu Yuanzhang) remember him after only one meeting is truly enough to carry on the master's way. He will surpass Chan Master Wanfeng Wei and reach a higher realm, truly a celestial being. It is right that the Emperor (Emperor Taizu of Ming, Zhu Yuanzhang) said he was insightful. Therefore, I cannot completely believe what is recorded in the records, and I deepen my sighs for what is not recorded in the records. This is not just the case of Chan Master Faxiu alone.
Biography of Chan Master Xizulai
Chan Master Benlai, Xizulai is his title. He was born into the Pei family of Chongren, Fuzhou. He left home at the age of seven and visited Yifeng Ninggong at the age of thirteen, who taught him the practice of Chan contemplation.
法。嘗一定七日。偶聞人讀清凈經。豁然有省。頌云。幾年外走喪真魂。今日相逢迥不同。身伴金毛石獅子。回頭吞卻鐵崑崙。似一峰。峰用本色鉗錘。痛與錐劄。示以偈曰。青山疊疊雨濛濛。獅子金毛撥不通。我也自知時未至。十回放箭九回空。項峰示寂。師于定中。與峰相見。作轉語數十。打破水碗。遂出定而垂淚噓嘆。因往金山。見慈舟濟禪師。方得決了。遂嗣焉。舟以深居巖穴。為囑師奉以周旋越后。 寧藩。聞師道邁。以禮三請。師不赴。且欲深隱。 寧藩恐竟失師。因進書問道要。師拈方便語示之。 藩信受。奉八字師號。以尊顯之。從茲道譽遍寰區矣。乃走盱江黎川。隱壽昌禪院。學者踵集。復入閩之杉關。趨赴有加。蓋以雷聲雖遠。聞者自震。雖欲痛晦埋蹤。不可得也。眾至無所容。主事措置土木。工甫畢。師焚香趺坐。索筆書偈云。這個老乞兒。教化何時了。顛顛倒倒任隨流。是聖是凡人不曉。咄來來來去去去。海湛空澄。風清月皎。擲筆泊然就逝。閱世六十八。僧臘五十五。時永樂壬寅十月八日也。
如皎傳
如皎。字性天。四明周氏子。七歲患腸癰。醫剝生蟾蜍以治。師見惕然曰。物我皆命。奈何害之。奪而縱去。父母奇之曰。必佛種也。乃命出家。禮正庵中公為師。而落髮焉。
【現代漢語翻譯】 現代漢語譯本 法。（指[如皎]禪師）曾經專心致志地禪修七日。偶然聽到有人誦讀《清凈經》，頓時有所領悟。於是作頌說：『多年來向外追逐喪失了真性。今天相逢才發現完全不同。身旁伴隨著金毛石獅子，回頭一口吞掉了鐵崑崙。』（[項]峰禪師）好像一座山峰，用本色的鉗錘，痛下功夫，像錐子一樣刺入。用偈語開示說：『青山重重疊疊，細雨濛濛。獅子的金毛難以辨認。我也知道時機未到，十次放箭九次落空。』[項]峰禪師圓寂后，[如皎]禪師在禪定中與[項]峰禪師相見，說了幾十句轉語，打破了水碗，於是出定而流淚嘆息。因此前往金山，拜見慈舟濟禪師，才得以徹底明白，於是繼承了他的法脈。慈舟禪師以深居巖穴來囑託[如皎]禪師，[如皎]禪師也一直遵從。後來，寧藩（明代藩王）聽說[如皎]禪師的道行高深，以禮數三次邀請，[如皎]禪師沒有應允，並且想要深深地隱居。 寧藩（明代藩王）擔心最終失去[如皎]禪師，於是進書信詢問修道的要領。[如皎]禪師用方便之語開示他。寧藩（明代藩王）信奉接受，奉上八字師號來尊崇顯揚他。從此[如皎]禪師的聲譽傳遍天下。於是前往盱江、黎川，隱居在壽昌禪院，求學的人紛紛聚集。又進入福建的杉關，前往拜訪的人更多了。大概是因為雷聲雖然遙遠，聽到的人自然會感到震動。即使想要徹底隱瞞軌跡，也是不可能的。眾人聚集得沒有地方容納，主事之人安排建造房屋，工程剛剛完畢，[如皎]禪師焚香趺坐，索要筆墨寫下偈語說：『這個老乞兒，教化何時才能了結？顛顛倒倒任隨水流。是聖是凡人們不明白。咄！來來來，去去去，海面平靜天空澄澈，風清月明。』擲下筆，安然逝世，享年六十八歲，僧臘五十五年，時間是永樂壬寅年十月初八。
如皎傳
如皎，字性天，四明（今浙江寧波）周氏之子。七歲時患腸癰，醫生剝下活蟾蜍來治療。如皎禪師看到后驚懼地說：『萬物和我一樣都有生命，怎麼可以傷害它呢？』奪過蟾蜍放走了。父母感到驚奇，說：『這一定是佛的種子啊。』於是讓他出家，拜正庵中公為師，然後剃度。
【English Translation】 English version The Dharma. (Referring to Chan Master Ru Jiao) He once devoted himself to meditation for seven days. He happened to hear someone reciting the 'Qingjing Jing' (The Sutra of Perfect Purity), and he suddenly had an insight. So he composed a verse saying: 'For years, chasing outwards, I lost my true spirit. Today, meeting again, I find it completely different. Accompanied by a golden-haired stone lion, I turn around and swallow the iron Kunlun.' (Chan Master Xiang Feng) was like a mountain peak, using the hammer of his true nature, working hard, like a awl piercing through. He instructed with a verse saying: 'Green mountains stacked upon mountains, drizzling rain. The golden hair of the lion is difficult to discern. I also know that the time has not yet come, nine out of ten arrows miss the mark.' After Chan Master Xiang Feng passed away, Chan Master Ru Jiao met Chan Master Xiang Feng in meditation, spoke dozens of turning phrases, and broke the water bowl. Then he came out of meditation, shedding tears and sighing. Therefore, he went to Jinshan and visited Chan Master Cizhou Ji, and was able to understand thoroughly, and then inherited his Dharma lineage. Chan Master Cizhou instructed Chan Master Ru Jiao to live in seclusion in caves, and Chan Master Ru Jiao always followed this. Later, Ning Fan (a Ming dynasty prince) heard that Chan Master Ru Jiao's Taoist practice was profound, and invited him three times with courtesy. Chan Master Ru Jiao did not accept, and wanted to live in deep seclusion. Ning Fan (a Ming dynasty prince) was worried that he would eventually lose Chan Master Ru Jiao, so he sent a letter asking for the essentials of cultivation. Chan Master Ru Jiao instructed him with expedient words. Ning Fan (a Ming dynasty prince) believed and accepted, and offered him an eight-character title to honor and exalt him. From then on, Chan Master Ru Jiao's reputation spread throughout the world. Then he went to Xujiang and Lichuan, and lived in seclusion in Shouchang Zen Temple, where scholars gathered. He also entered Shanguan in Fujian, and more people went to visit him. Probably because the sound of thunder, although far away, naturally shocks those who hear it. Even if he wanted to completely hide his tracks, it was impossible. When the crowd gathered and there was no place to accommodate them, the person in charge arranged to build houses. As soon as the project was completed, Chan Master Ru Jiao burned incense and sat in the lotus position, asking for pen and ink to write a verse saying: 'This old beggar, when will the teaching be finished? Upside down, let it flow. Whether it is a saint or a mortal, people do not understand. Tut! Come, come, come, go, go, go, the sea is calm and the sky is clear, the wind is clear and the moon is bright.' He threw down his pen and passed away peacefully, at the age of sixty-eight, with fifty-five years of monastic life, on the eighth day of the tenth month of the Renyin year of Yongle.
Biography of Ru Jiao
Ru Jiao, styled Xing Tian, was the son of the Zhou family of Siming (now Ningbo, Zhejiang). At the age of seven, he suffered from intestinal carbuncle, and the doctor peeled off live toads to treat him. Chan Master Ru Jiao was frightened when he saw it and said: 'All things and I have life, how can we harm it?' He snatched the toad and let it go. His parents were surprised and said: 'This must be the seed of the Buddha.' So they let him become a monk and worshiped Master Zheng'an Zhong as his teacher, and then tonsured him.
隨侍正庵入京。參同庵簡禪師于天界。典藏鑰。究楞嚴。晝夜講讀不輟。過勞得咳血疾。同庵謝世。值正庵主饒之景德。師侍行。舊疾亟增。欲還天界養病。正庵曰。吾方賴汝匡輔。若去我獨處此。無益也。遂退席偕還。疾愈。聞古拙俊公居繁昌。乃函香而往。古拙命參無字話。復還天界。立誓不出山。禁語千日。永樂丁亥。會古拙奉 詔旨天界。山居終老。師幸親炙。一夕夜靜推簾見月。驀然有省。嘆曰。元來得如此也。翌日見古拙。入門不作禮。震威一喝。古拙曰。皎上人。今日冷灰豆爆。莫是貧人得寶耶。師曰。寶即不得。得即非寶。曰。憑何如此。師即趨前問訊。退位叉手立。古拙曰。父母未生前。畢竟如何。師屹然一默。良久。古拙曰。還我向上句。語未絕。師以衫袖蒙首趨出。呈偈云。午夜推簾月一彎。輕輕踏破上頭關。不須向外從他覓。只么怡怡展笑顏。古拙閱之。以掌撫師背曰。此正是持不語底人也。述伽陀為之助。喜遂歸侍正庵。俄正庵示寂。乃飄然度嶺。至西坑筑庵居之。影不出山者二十年。坐死關千日。宣德壬子。武林請主虎跑。不應。祖堂幽棲。復固請之。不獲已一出。據猊提唱。學徒雲集。將終。集弟子曰。文章佛法空中色。名利身心柳上煙。惟有死生真大事。慇勤了辦莫遷延。復問云。
【現代漢語翻譯】 現代漢語譯本 隨侍正庵（法號）入京。在天界寺參訪同庵簡禪師。負責管理藏經閣的鑰匙，深入研究《楞嚴經》，日夜不停地講解和閱讀。因為過度勞累而得了咳血的疾病。同庵禪師圓寂后，適逢正庵禪師主持饒州景德寺，（我）跟隨前往。舊病迅速加重，想要返回天界寺休養。正庵禪師說：『我正依賴你來匡正輔佐，如果（你）離開，我獨自在這裡，沒有什麼益處。』於是（正庵禪師）辭去主持之位，一同返回。我的疾病痊癒。聽說古拙俊公禪師住在繁昌，於是寫信並帶著香前往拜訪。古拙禪師命我參『無』字話頭。之後返回天界寺，立誓不出山，禁語一千日。永樂丁亥年，適逢古拙禪師奉皇帝詔令來到天界寺，（我）得以在山中侍奉他直到終老。我非常榮幸能夠親近他。一天晚上，夜深人靜，推開窗簾看見月亮，忽然有所領悟。感嘆道：『原來就是這樣啊！』第二天拜見古拙禪師，入門沒有行禮，大喝一聲。古拙禪師說：『皎上人，今天冷灰豆爆，莫非是貧道得了寶貝嗎？』我說：『寶貝即不得，得即非寶。』（古拙禪師）說：『憑什麼這麼說？』我立即上前問訊，退後叉手站立。古拙禪師說：『父母未生前，畢竟如何？』我靜默不語。良久，古拙禪師說：『還我向上句。』話音未落，我用衣袖矇住頭跑了出去。呈上一首偈頌說：『午夜推簾月一彎，輕輕踏破上頭關。不須向外從他覓，只么怡怡展笑顏。』古拙禪師看完后，用手掌拍著我的背說：『這正是持不語的人啊！』寫了一首伽陀來贊助我。我高興地回去侍奉正庵禪師。不久，正庵禪師圓寂。於是我飄然越過山嶺，到達西坑，建造庵居住在那裡。二十年沒有離開山，坐死關一千日。宣德壬子年，武林（杭州）請我主持虎跑寺，沒有答應。祖堂幽棲寺再次懇請，不得已才出山，登上法座說法，學徒雲集。臨終時，召集弟子說：『文章佛法空中色，名利身心柳上煙。惟有死生真大事，慇勤了辦莫遷延。』又問：『云。』
【English Translation】 English version I accompanied Zheng'an (Dharma name) to the capital. I visited Chan Master Tong'an Jian at Tianjie Temple. I was in charge of the key to the Sutra Repository and deeply studied the Shurangama Sutra, lecturing and reading it day and night without stopping. Due to overwork, I contracted a hemoptysis (coughing up blood) illness. After Chan Master Tong'an passed away, it happened that Zheng'an was in charge of Jingde Temple in Raozhou, and I followed him there. My old illness quickly worsened, and I wanted to return to Tianjie Temple to recuperate. Zheng'an said, 'I am relying on you to rectify and assist me. If you leave, I will be alone here, which will be of no benefit.' So, Zheng'an resigned from his position and returned with me. My illness healed. I heard that Chan Master Guzhuo Jun'gong was living in Fanchang, so I wrote a letter and went to visit him with incense. Guzhuo ordered me to contemplate the 'Wu' (無, 'no' or 'nothingness') word koan. Afterwards, I returned to Tianjie Temple and vowed not to leave the mountain, observing a vow of silence for a thousand days. In the year Dinghai of the Yongle era, it happened that Chan Master Guzhuo came to Tianjie Temple by imperial decree, and I was able to serve him on the mountain until his death. I was very fortunate to be able to be close to him. One night, in the quiet of the night, I opened the curtain and saw the moon, and suddenly I had an awakening. I exclaimed, 'So that's how it is!' The next day, I went to see Chan Master Guzhuo. I did not bow upon entering, but shouted loudly. Chan Master Guzhuo said, 'Upādhyāya Jiao, today the cold ashes have exploded with beans; could it be that this poor monk has obtained a treasure?' I said, 'Treasure is not obtained; if obtained, it is not a treasure.' He said, 'On what basis do you say that?' I immediately stepped forward to inquire, then stepped back and stood with my hands folded. Chan Master Guzhuo said, 'Before your parents were born, what was it ultimately like?' I remained silent. After a long time, Chan Master Guzhuo said, 'Give me the upward phrase.' Before he finished speaking, I covered my head with my sleeve and ran out. I presented a verse saying: 'At midnight, I pushed open the curtain to see a crescent moon, gently breaking through the barrier above. There is no need to seek it from others; just smile with joy.' After reading it, Chan Master Guzhuo patted me on the back and said, 'This is truly a person who upholds silence!' He wrote a gatha to assist me. I happily returned to serve Chan Master Zheng'an. Soon after, Chan Master Zheng'an passed away. So, I drifted over the mountains and arrived at Xikeng, where I built a hermitage and lived there. For twenty years, I did not leave the mountain, observing a death retreat for a thousand days. In the year Renzi of the Xuande era, Wulin (Hangzhou) invited me to preside over Hupao Temple, but I did not accept. Youqi Temple repeatedly requested, and I reluctantly went out of the mountain, ascended the Dharma seat, and taught, and students gathered in large numbers. As I was about to pass away, I gathered my disciples and said, 'Literature and Buddhist teachings are like colors in the sky; fame and fortune, body and mind, are like smoke on the willow. Only birth and death are truly important matters; diligently resolve them and do not delay.' Then I asked, 'Cloud.'
死生既大。汝等且道如何了辦。眾不能對。徐云。我今無暇為君說。聽取松風澗水聲。言訖而逝。壽七十。徒眾奉全身。塔于庵之左隴。師儀狀魁偉。性格清奇。度量含弘。戒簡堅峻。口不言人過失。徒眾越度者。惟以冰顏示之。待其自化。有犯之者。怡然不與較。兼涉外典。平日漫成偈語。無非祖意。以示人光明顯赫。近古耆宿難與為比也。
香嚴澄禪師傳
覺澄。山後蔚州人。十歲不茹葷。從雲中天暉[日/〦/水]公落髮。痛絕人事。閱大藏。越五寒暑乃周。后因提無字話有省。道譽隆起。鉅卿名公。交薦之住南陽香嚴寺。大為人所歸。逾年棄去。上西蜀。游江南。受大戒于杭之戒壇。還登太岡山。訪月溪和尚。又入投子。禮楚山琦禪師。遂獲印記。俄而別去。養靜固始之南山。星霜頻易。又往五臺。禮文殊請光瑞。得如所祈。密有感悟。還鄘城。逢天界首座清寧。請居高座寺。寺后即雨花臺。梁云光法師講法華。天雨花處。師遐繼芳躅。善於開導。鍵閉山居十餘載。足不躡城市。而聞風者從化。有藥師科儀雨花集。行世。成化癸巳八月九日。端坐夷然而化。少息。眾皆凄泣。又徐開目曰。不須如是。復瞑目長往。
無念傳(附一覺)
無念學公。德安陳氏子。九歲出家。禮無極和尚
【現代漢語翻譯】 現代漢語譯本：生死是頭等大事。你們說說該如何了結這件事？眾人無法回答。禪師慢慢地說：『我現在沒空為你們說，聽聽松風和澗水的聲音吧。』說完就去世了，享年七十歲。弟子們用全身供奉，在庵的左邊小山上建塔。禪師的儀容魁梧，性格清高奇特，度量寬宏。戒律簡單而堅定，從不說別人的過失。對於超越規矩的弟子，只是用嚴肅的表情示意，等待他們自己醒悟。有人冒犯了他，也怡然自得不與計較。兼涉獵外道的典籍。平時隨意寫成的偈語，無非是祖師的意旨，用來昭示世人，光明顯著，近代的老修行者難以與他相比。
香嚴澄禪師傳
覺澄禪師，是山後蔚州人。十歲開始不吃葷。跟隨雲中天暉[日/〦/水]公出家。斷絕人世間的俗事。閱讀大藏經，花了五年時間才讀完。後來因為參『無』字話頭而有所領悟，名聲大噪。達官貴人，交相推薦他去住持南陽香嚴寺，深受大眾的歸附。過了一年就離開了。前往西蜀，遊歷江南，在杭州的戒壇受了大戒。又登上太岡山，拜訪月溪和尚。又進入投子寺，禮拜楚山琦禪師，於是得到了印可。不久就告別離開，在固始的南山靜養。時間流逝。又前往五臺山，禮拜文殊菩薩，祈請光明瑞相，得到了如願的感應。暗中有所感悟。回到鄘城，遇到天界寺的首座清寧，被邀請去高座寺住持。寺廟後面就是雨花臺，當年梁朝雲光法師在此講《法華經》，天降雨花的地方。禪師繼承了他的事業，善於開導。閉門隱居山中十多年，足跡不踏入城市，但聽到他名聲的人都來歸附。有《藥師科儀雨花集》流傳於世。成化癸巳年八月九日，端坐著安詳地去世。過了一會兒，眾人都在悲傷哭泣。禪師又慢慢地睜開眼睛說：『不必這樣。』又閉上眼睛長逝。
無念傳（附一覺）
無念學公，是德安陳家的兒子。九歲出家，拜無極和尚為師。
【English Translation】 English version: Death and life are of great importance. What do you say about how to resolve them? The assembly could not answer. The Master slowly said, 'I have no time to speak for you now. Listen to the sound of the pine wind and the mountain stream.' Having spoken, he passed away, at the age of seventy. The disciples enshrined his whole body and built a pagoda on the left hill of the hermitage. The Master's appearance was imposing, his character pure and unique, and his measure broad. His precepts were simple and firm, and he never spoke of others' faults. To disciples who transgressed, he would only show a stern face, waiting for them to awaken on their own. If someone offended him, he would be happy and not argue. He also dabbled in external classics. The verses he casually composed were none other than the meaning of the Patriarch, used to illuminate the world, with brilliant clarity, difficult for recent old practitioners to compare with.
Biography of Chan Master Xiangyan Cheng
Chan Master Juecheng was a native of Weizhou, Shanhou. He stopped eating meat at the age of ten. He left home with Tianhui [日/〦/水] Gong of Yunzhong. He severed worldly affairs. He read the Great Treasury Sutra, which took him five years to complete. Later, he had an awakening due to contemplating the 'Wu' (無) character, and his reputation rose greatly. High officials and famous people recommended him to reside at Xiangyan Temple in Nanyang, where he was greatly embraced by the masses. After a year, he left. He went to Western Shu, traveled to Jiangnan, and received the great precepts at the ordination platform in Hangzhou. He also ascended Mount Tai Gang and visited the monk Yuexi. He also entered Touzi Temple and paid homage to Chan Master Chushan Qi, and thus received endorsement. Soon after, he bid farewell and retired to the southern mountains of Gushi. Time passed frequently. He also went to Mount Wutai to pay homage to Manjusri Bodhisattva and pray for auspicious light, and received the desired response. He had a secret realization. Returning to Yongcheng, he met the chief monk Qingning of Tianjie Temple and was invited to reside at Gaozuo Temple. Behind the temple was Yuhua Terrace, where Dharma Master Yunguang of the Liang Dynasty lectured on the Lotus Sutra, a place where flowers rained from the sky. The Master continued his career and was good at guiding. He lived in seclusion in the mountains for more than ten years, his feet never stepping into the city, but those who heard of his reputation came to follow him. The 'Yuhua Collection of Bhaisajyaguru Rituals' is in circulation. On the ninth day of the eighth month of the year Gui Si in the Chenghua era, he passed away peacefully while sitting upright. After a while, the crowd was weeping sadly. The Master slowly opened his eyes again and said, 'There is no need to be like this.' Then he closed his eyes and passed away.
Biography of Wunian (with Yijue)
Scholar-Monk Wunian was the son of the Chen family of Dean. He left home at the age of nine and became a disciple of Monk Wuji.
為師。東遊姑蘇。見萬峰蔚禪師。一喝下領旨。萬峰出法衣。說偈送之。歸寶林寺。道聲藹著。遠近翕然宗之。寶林當四會之沖。天兵征陳友諒。寺毀緇流盡散。唯學一人守之。荒墟蔓棘。弔影數年。暨我 聖祖。削平僭偽。奄有四海。偃革崇文。聿興吾教。學有復創之志焉。於是。善信雲集。向化風從。不三四年。寶林金碧掩映。如化樂天宮矣。洪武十五年。 孝慈皇后。陟天楚藩。建大會。集千僧于洪山。學在焉。王見而異之。遂留邸館。建九峰寺居之。學具福德相。行慈悲行。人見之意消。故有不言而化者。是能倡大緣舉大剎。皆一呼而應。成之之易。如掇之也。當道者。薦于朝。 聖祖召見便殿命坐。應對稱 上意。禮遇隆渥。欲留主京剎。固辭弗受。厚賜。遣中官送還。二十九年。再遣中官。奉 御製懷僧詩文一軸。松花實各一器至山。諭慰彌至。 來曰。前者僧無念。戒行精於皎月。定慧穩若巍山。暫來一見。去此嘗懷。懷之不已。遣人就見。特以松實供之。兼以詩勞之(云云)。又賜僧無念九歲出家詩。學皆如韻。和之以上。 上覽之大悅。自是深信吾道。頗亦省刑寬法矣。永樂四年示寂。閱世八十有一。塔全身於九峰獅子巖之陽。
一覺。祝髮精修。嘗刺血書雜華經八十一卷。善吟詠。有寒泓
【現代漢語翻譯】 現代漢語譯本： 我的老師，向東遊歷到姑蘇，拜見了萬峰蔚禪師。在萬峰禪師的一聲棒喝下領悟了禪宗的宗旨。萬峰禪師贈送給他法衣，並作偈語送別。老師回到寶林寺后，他的名聲傳播開來，遠近的人都紛紛歸宗於他。寶林寺正好處在四方交通要道，當時天兵征討陳友諒，寺廟被毀，僧人四處逃散，只有學一個人守護著寺廟。在荒涼的廢墟和叢生的蔓草中，孤單地度過了數年。等到明太祖削平了僭越稱帝的勢力，統一了天下，停止戰爭，推崇文教，大力振興佛教，學禪師便有了重建寺廟的志向。於是，善良的信徒雲集而來，紛紛歸順教化，不到三四年，寶林寺的殿宇金碧輝煌，如同化樂天宮一般。洪武十五年，孝慈皇后去世，楚王府舉行大型法會，聚集了上千名僧人在洪山，學禪師也在其中。楚王見到學禪師后，覺得他非常特別，於是把他留在王府，並建造了九峰寺讓他居住。學禪師具有福德的相貌，奉行慈悲的行為，人們見到他后，心中的惡意都會消除，所以他能做到不用言語就能感化他人。因此，他能夠發起大的善緣，興建大的寺廟，只要他一呼籲，人們就會響應，事情的成功非常容易，就像拾取東西一樣。地方官員將他的事蹟上報朝廷，明太祖召見他在便殿，賜座，他的應對很合明太祖的心意，得到了非常優厚的禮遇。明太祖想讓他留在京城的寺廟主持，他堅決推辭沒有接受，明太祖便給予豐厚的賞賜，派遣太監送他回去。洪武二十九年，明太祖再次派遣太監，送去御製的懷僧詩文一卷，以及松花、松實各一器到山中，慰問非常周到。明太祖說：『之前的僧人無念，戒律精嚴如同皎潔的月亮，禪定和智慧穩固如同高山，短暫地來見了我一次，離開后我常常思念他，思念不已，派遣人去拜見他，特地用松實供養他，並且用詩歌來慰勞他（云云）。』又賜予僧人無念九歲出家的詩。學禪師都按照詩的韻律，作詩回贈給皇上。皇上看了之後非常高興，從此深信佛教，也因此在一定程度上減少了刑罰，放寬了法律。永樂四年，學禪師圓寂，享年八十一歲，他的全身舍利塔建在九峰獅子巖的南面。 一覺禪師，剃度出家后精進修行，曾經刺血書寫《雜華經》八十一卷。他擅長吟詠，有《寒泓》等詩作傳世。
【English Translation】 English version: My teacher traveled east to Gusu and met Chan Master Wanfeng Wei. Under Chan Master Wanfeng's shout, he understood the essence of Chan Buddhism. Chan Master Wanfeng presented him with a Dharma robe and composed a verse to see him off. After the teacher returned to Baolin Temple, his reputation spread, and people from far and near flocked to him. Baolin Temple was located at a crossroads. At that time, the imperial army was征討 (zhengtao, to suppress) Chen Youliang, the temple was destroyed, and the monks fled in all directions. Only Xue (學, Xue, the teacher's name) alone guarded the temple. He spent several years in the desolate ruins and overgrown weeds. When Emperor Taizu (太祖, Tàizǔ, the temple name of the first emperor of the Ming dynasty) pacified the usurpers and unified the world, he stopped the war, promoted culture and education, and vigorously revitalized Buddhism. Chan Master Xue then had the ambition to rebuild the temple. As a result, kind believers gathered and followed the teachings. In less than three or four years, the halls of Baolin Temple were resplendent, like the Heaven of Joyful Transformation. In the fifteenth year of Hongwu (洪武, Hóngwǔ, the reign title of the first Ming emperor), Empress Xiaoci (孝慈, Xiàocí, the posthumous title of the first Ming empress) passed away. The Chu (楚, Chǔ, a fief in Ming dynasty) Prince's palace held a large Dharma assembly, gathering thousands of monks at Hongshan (洪山, Hóngshān, a mountain name), and Chan Master Xue was among them. The Chu Prince saw Chan Master Xue and found him very special, so he kept him in the palace and built Jiufeng Temple (九峰寺, Jiǔfēng Sì, Temple of Nine Peaks) for him to reside in. Chan Master Xue had the appearance of blessed virtue and practiced compassionate conduct. When people saw him, the malice in their hearts would disappear, so he could transform others without words. Therefore, he was able to initiate great good causes and build large temples. As long as he called out, people would respond, and success was very easy, like picking up something. Local officials reported his deeds to the court. Emperor Taizu summoned him to an audience in the side hall, gave him a seat, and his responses pleased Emperor Taizu very much, and he received very generous treatment. Emperor Taizu wanted him to stay in the capital to preside over a temple, but he firmly declined. Emperor Taizu then gave him generous rewards and sent an eunuch to escort him back. In the twenty-ninth year of Hongwu, Emperor Taizu sent an eunuch again, sending a scroll of imperial poems about monks, as well as a container each of pine flowers and pine nuts to the mountain, with very thoughtful condolences. Emperor Taizu said: 'The previous monk Wunian (無念, Wúniàn, a monk's name), his precepts were as pure as the bright moon, and his meditation and wisdom were as stable as a high mountain. He came to see me briefly once, and after he left, I often missed him. I missed him so much that I sent someone to visit him, and specially used pine nuts to offer to him, and used poems to comfort him (etc.).' He also bestowed a poem about the monk Wunian leaving home at the age of nine. Chan Master Xue composed poems in response to the rhyme and presented them to the Emperor. The Emperor was very pleased after reading them, and from then on he deeply believed in Buddhism, and to some extent reduced punishments and relaxed the laws. In the fourth year of Yongle (永樂, Yǒnglè, the reign title of the third Ming emperor), Chan Master Xue passed away at the age of eighty-one. His complete body stupa was built on the south side of the Lion Rock of Jiufeng. Chan Master Yijue (一覺, Yījué, a monk's name) diligently cultivated after tonsure, and once wrote the Avatamsaka Sutra (雜華經, Záhuá Jīng) in eighty-one volumes with his blood. He was good at chanting and had poems such as 'Cold Deep Pool' handed down.
稿。與太子正字桂彥良遊。甚厚。一日彥良。侍 上文華殿。 上問。爾在鄉里與誰游。對曰。有僧覺性原。嘗與游。有詩贈之。因誦詩。 上稱善。即 賜和。命考工監丞徐瑛書之。寄贈一覺焉。
無念受知 天子。見禮親王。極一時之盛。全以實行感動。至一覺。則以桂重也。然一覺固有所以取重於桂者。儒尊士行。僧貴德業。我 聖祖。敬德慕道之心。世出世間一揆。深得靈山付囑之意。即師號一節。在宋元時。何其紛紛也。至我 朝。卷跡一掃。故歷代帝王。護法尊僧。非不及則過之。唯我聖祖。為體道得中雲。
楚山琦傳
紹琦。字楚山。唐安雷氏子。生自不凡。慎動止。寡言笑。九歲出家。從玄極和尚學禪。后獲印于東普無際禪師。正統六年。再參東普。普問。子數年住何處。曰我所住處。廓然無定。普曰。有何所得。曰本自無失。何得之有。普曰。莫不是學得來者。曰一法不有。學自何來。普曰。汝落空耶。曰我尚非我。誰落誰空。普曰。克家須是破家兒。至晚復召入。詰之曰。汝將平昔次第發明處告我。師悉具以對。普曰。還我無字意來。師偈答曰。這僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。普曰。如何是汝不疑處。曰青山綠水。燕語鶯啼。歷歷分明
【現代漢語翻譯】 現代漢語譯本 桂彥良是太子的正字，他和覺性原和尚交往甚密。一天，桂彥良在文華殿侍奉皇上，皇上問他：『你在家鄉和誰交往？』他回答說：『有個叫覺性原的和尚，我曾經和他交往，他還寫詩贈送給我。』於是便誦讀了那些詩。皇上稱讚寫得好，當即賜詩唱和，並命令考工監丞徐瑛將這些詩寫下來，贈送給覺性原。
覺性原和尚沒有主動求取，就受到了天子的賞識，又受到了親王的禮遇，一時之間聲名顯赫，完全是因為他的實際行動感動了他們。至於覺性原能得到桂彥良的推重，是因為桂彥良看重他。然而，覺性原自身也有值得桂彥良推重的地方。儒家尊重士人的品行，僧人看重德行和事業。我們的聖祖皇帝，敬重德行和仰慕佛道的心，在世俗和出世間都是一樣的，他深刻領會了靈山會上佛陀咐囑的真意。至於賜予僧人『師號』這件事，在宋元時期，是多麼的泛濫啊！到了我們朝代，這種現象已經完全革除了。所以歷代帝王，護持佛法，尊敬僧人，不是做得不夠，就是做得太過分，只有我們的聖祖皇帝，才能夠體悟佛道，做到恰到好處。
楚山紹琦傳
紹琦，字楚山，是唐安雷氏的兒子。他出生就不平凡，舉止謹慎，很少說話和嬉笑。九歲時出家，跟隨玄極和尚學習禪法，後來在東普無際禪師那裡得到了印可。正統六年，再次參拜東普禪師。東普禪師問他：『你這幾年住在哪裡？』紹琦回答說：『我所住的地方，空曠而沒有定所。』東普禪師問：『你有什麼心得？』紹琦回答說：『本來就沒有失去什麼，哪裡有什麼心得可言？』東普禪師問：『莫非是你學來的？』紹琦回答說：『一法都不存在，從哪裡學來？』東普禪師問：『你落入空無了嗎？』紹琦回答說：『我尚且不是我，誰落入誰的空無？』東普禪師說：『能繼承家業的，必定是敗家子。』到了晚上，東普禪師又召見紹琦，詰問道：『你把你平時逐步領悟到的地方告訴我。』紹琦全部如實地回答了。東普禪師說：『把你的「無字意」還給我。』紹琦用偈語回答說：『這僧人提問太多事，趙州老和尚何曾涉及思慮？信口說出的話全都吐露出來，反而特意地使人懷疑。』東普禪師問：『什麼是你不懷疑的地方？』紹琦回答說：『青山綠水，燕語鶯啼，歷歷分明。』
【English Translation】 English version Gui Yanliang (太子正字, a title for an official in charge of correcting texts for the crown prince) was very close to the monk Juexing Yuan (覺性原, a monk's name). One day, Gui Yanliang was attending the Emperor (上) in the Wenhua Hall (文華殿, a hall in the palace). The Emperor asked him, 'Who do you associate with in your hometown?' He replied, 'There is a monk named Juexing Yuan, with whom I used to associate, and he even wrote poems for me.' Then he recited those poems. The Emperor praised them and immediately composed poems in response, ordering Xu Ying (徐瑛, an official title) of the Ministry of Works (考工監丞) to write them down and send them to Juexing.
Monk Juexing Yuan received the Emperor's appreciation and the Prince's courtesy without actively seeking them, achieving great fame for a time, entirely because his actions moved them. As for Juexing Yuan being valued by Gui Yanliang, it was because Gui Yanliang esteemed him. However, Juexing Yuan himself had qualities worthy of Gui Yanliang's esteem. Confucianism respects the conduct of scholars, and monks value virtue and deeds. Our Holy Ancestor (聖祖, referring to the Emperor), revered virtue and admired the Dao (道, the Way), in both secular and spiritual matters, deeply understanding the true meaning of the Buddha's entrustment at the Vulture Peak (靈山). As for the matter of bestowing 'Teacher Titles' (師號) upon monks, how rampant it was during the Song (宋) and Yuan (元) dynasties! By our dynasty (朝), this phenomenon has been completely eradicated. Therefore, emperors of past dynasties, in protecting the Dharma (佛法) and respecting monks, either did too little or went too far. Only our Holy Ancestor could comprehend the Way and achieve the perfect balance.
Biography of Chu Shan Shaoqi (楚山琦傳)
Shaoqi (紹琦), styled Chushan (楚山), was the son of the Lei family of Tang'an (唐安). His birth was extraordinary, and he was cautious in his movements and sparing in his words and laughter. At the age of nine, he left home to become a monk, studying Chan (禪, Zen) with the monk Xuanji (玄極). Later, he received confirmation from Chan Master Wuji (無際) of Dongpu (東普). In the sixth year of the Zhengtong (正統) era, he visited Dongpu again. Chan Master Dongpu asked him, 'Where have you been living these past few years?' Shaoqi replied, 'The place where I live is vast and without a fixed location.' Chan Master Dongpu asked, 'What have you gained?' Shaoqi replied, 'Originally, nothing was lost, so what is there to gain?' Chan Master Dongpu asked, 'Could it be that you learned it?' Shaoqi replied, 'Not a single Dharma (法, teaching) exists, so where could I have learned it?' Chan Master Dongpu asked, 'Have you fallen into emptiness?' Shaoqi replied, 'I am not even myself, so who falls into whose emptiness?' Chan Master Dongpu said, 'To inherit the family business, one must be a prodigal son.' In the evening, Chan Master Dongpu summoned Shaoqi again and questioned him, saying, 'Tell me about the places where you have gradually realized things.' Shaoqi answered truthfully in detail. Chan Master Dongpu said, 'Return to me the meaning of 'no words' (無字意).' Shaoqi answered with a verse: 'This monk asks too many questions; Old Zhao (趙老, referring to Chan Master Zhaozhou) never involved himself in thoughts. Words spoken offhand are all revealed, but instead, they deliberately make people doubt.' Chan Master Dongpu asked, 'What is the place where you do not doubt?' Shaoqi replied, 'Green mountains and clear waters, the warbling of swallows and the chirping of orioles, all are distinctly clear.'
。更疑何事。普曰。未在更道。曰頭頂虛空。腳踏實地。普召弟子。鳴鐘集眾。取袈裟拂子授之。師容止莊重。雖宴居。如對清眾。具擇法眼。勘驗學者。百不失一。門徒數十人。唯寶山金者。深入堂奧。讀師語錄。直捷簡明。不在古人下也。
古庭傳(附凈倫)
善堅。姓丁氏。永樂甲午。生於滇城南郭。其夜紅光異香。充盈戶室。十歲入五華寺。禮宗上人為師。易名善賢。十九參柏巖禪伯。自是習坐不輟。巖異之。勉持觀音名號。宣德二年。巡按御史張公善相。謂諸老宿曰。此子。非凡間人。三十后當佩祖印。諸德宜善視之。庚戌走金陵。謁無隱道和尚。示師萬法歸一話。力究數年。偶閱圓覺經。至身心俱幻。劃然自釋。云。離此身心。誰當其幻。目前境物。非我之留。死去生來。安可息也。乙卯抵貴州擁蘿山。因入蜀。脅不至席者數年。遂大悟。正統間。無際奉 詔住隆恩。師袖香見之。獲印記。付信衣拂子。更號古庭。天順間。住浮山。從化者眾。師之玄言妙行。不獲悉紀。觀師所著閑閑歌。則知其概矣。歌曰。君不見我閑處。我閑閑處閑閒餘。疊嶂重巒鎖碧居。松頭每夜銀蟾暉。放出清光照我閨。望高巔見遠水。千山萬山何已矣。環煙四絕境空如。坐臥繇吾心自主。閑中間誰理會。山中更有深
【現代漢語翻譯】 現代漢語譯本：還有什麼可懷疑的呢？普（普指代人物，下同）說：『還沒有說到更深層次的東西。』（那人）說：『頭頂著虛空，腳踏著實地。』普召集弟子，敲鐘集合眾人，把袈裟和拂塵授予他。老師的儀容舉止莊重，即使在閑居的時候，也像面對著眾多僧眾一樣。他具有選擇佛法的眼力，勘驗學者，百無一失。門徒有數十人，只有寶山金深入堂奧。閱讀老師的語錄，（發現其內容）直接簡明，不在古人之下。
古庭傳（附凈倫）
善堅，姓丁，永樂甲午年出生于滇城南郭。出生的夜晚，紅光和奇異的香味，充滿了整個房間。十歲時進入五華寺，拜宗上人為師，改名為善賢。十九歲時參拜柏巖禪伯，從此以後習坐不停止。柏巖對他感到驚異，勉勵他持誦觀音名號。宣德二年，巡按御史張公善於相面，對各位老宿說：『這個孩子，不是凡間的人。三十歲以後應當佩戴祖印。各位德高望重的人應該好好看待他。』庚戌年，前往金陵，拜見無隱道和尚，向他展示『萬法歸一』的話語，努力研究了數年。偶然閱讀《圓覺經》，讀到『身心俱幻』，突然自己開悟了，說：『離開了這個身心，誰來擔當這個幻象呢？眼前的境物，不是我所能留住的。死去生來，怎麼可以停止呢？』乙卯年到達貴州擁蘿山，因此進入四川，（即使）睡覺也不躺在蓆子上，持續了數年，於是大徹大悟。正統年間，無際奉詔住在隆恩寺，善堅帶著香去拜見他，獲得了印記，（無際）把信衣和拂塵交付給他，改號為古庭。天順年間，住在浮山，被他感化的人很多。老師玄妙的言論和行為，無法全部記載。觀看老師所著的《閑閑歌》，就可以知道大概了。《閑閑歌》唱道：『你沒看見我閒適的地方，我閒適的地方還有閒適的餘地。重疊的山峰鎖住了碧綠的居所。松樹頂上每夜都有銀色的月亮，放出清澈的光芒照耀我的閨房。望向高高的山巔，看見遙遠的水面，千山萬山何時才能停止啊。環繞著煙霧，四面都是空曠的境界。坐著還是躺著都由我的心自主。閒適之中有誰能理解呢？山中還有更深'
【English Translation】 English version: What else is there to doubt? Pu (Pu refers to a person, same below) said, 'It hasn't reached a deeper level yet.' (That person) said, 'The head tops the void, and the feet tread on solid ground.' Pu summoned his disciples, rang the bell to gather the crowd, and bestowed the kasaya and whisk upon him. The teacher's demeanor was solemn, even in leisure, as if facing a multitude of monks. He possessed the eye to discern the Dharma, examining scholars without fail. Among his dozens of disciples, only Baoshan Jin deeply penetrated the hall. Reading the teacher's recorded sayings, (he found the content) direct and concise, not inferior to the ancients.
Biography of Guting (with Jinglun)
Shanjian, surnamed Ding, was born in the year of Jiawu in the Yongle era, in the southern suburb of Diancheng. On the night of his birth, red light and a strange fragrance filled the entire room. At the age of ten, he entered Wuhua Temple and took Zongshang as his teacher, changing his name to Shanxian. At the age of nineteen, he visited Chan Master Baiyan, and from then on, he practiced sitting meditation without ceasing. Baiyan was amazed by him and encouraged him to recite the name of Guanyin. In the second year of the Xuande era, Zhang Gong, the imperial inspector, who was skilled in physiognomy, said to the elder monks, 'This child is no ordinary person. After the age of thirty, he should wear the ancestral seal. You virtuous ones should take good care of him.' In the year of Gengxu, he went to Jinling and visited the monk Wuyin Dao, showing him the saying 'All dharmas return to one,' and diligently studied it for several years. He accidentally read the Yuanjue Sutra, and upon reading 'Both body and mind are illusory,' he suddenly awakened himself, saying, 'Apart from this body and mind, who is to bear this illusion? The objects before my eyes are not something I can retain. How can birth and death cease?' In the year of Yimao, he arrived at Yongluo Mountain in Guizhou, and therefore entered Sichuan, (even) sleeping without lying on a mat for several years, and thus attained great enlightenment. During the Zhengtong era, Wuji was ordered to reside at Longen Temple. Shanjian visited him with incense, received the seal, and (Wuji) bestowed the robe of faith and whisk upon him, changing his name to Guting. During the Tianshun era, he resided at Fushan, and many were transformed by him. The teacher's profound words and deeds cannot be fully recorded. By observing the 'Idle Song' written by the teacher, one can know the general idea. The 'Idle Song' sings: 'You have not seen my idle place, my idle place still has room for idleness. Overlapping peaks lock the verdant residence. Every night on the top of the pine tree there is a silver moon, emitting clear light to illuminate my boudoir. Looking towards the high peaks, I see the distant water, when will the thousands of mountains ever stop? Surrounded by smoke, the four directions are empty. Sitting or lying is up to my heart to decide. Who can understand in idleness? There is even deeper'
深地。雨過山青色更佳。滿巖煙霧多蒼翠。禪欲參道欲學。不學不參惟快活。絕無人事與相關。雅有鳥猿聲聒聒。這閑翁何所據。年來日去誰相似。聰明知解沒些兒。破衲矇頭惟一味。君不知我閑趣。萬論千經徙指注。世尊良久落人機。見影追風猶累墜。不無無何有有。一見明星顛倒走。鐵牛日午過秦川。木馬追風夜半吼。間自在身幾幾。百年之事一彈指。富貴功名總屬空。古今多少皆如此。眾生心諸佛性。生生死死何時定。老胡掘地陷人坑。似與缽盂安把柄。閑中間說向人。但得心安莫慮貧。眼空四海無相識。唯見依依嶺畔松。閑散誕忒蹉跎。未嘗開口唸摩訶。總是閑情閑不過。大平無事且閑歌。又有山雲水石集。盛行於世。暮年返滇。建歸化禪林。以弘治六年癸丑七月二十日遷化。肉身如生。四眾龕而奉之。
凈倫。號大巍。師門人中之皎皎者。針芥投于浮山。道化被于南服。黃慎軒太史輝。極其嘆美。謂。古庭大巍。皆宗門開士。有遠錄公之遺風焉。
嘗以詩寓道。山居吟云。無事山房門不開。土階春雨綠生苔。此心將謂無人委。幽鳥一聲何處來。
補續高僧傳卷第十五 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十六
吳門華山寺沙門 明河
【現代漢語翻譯】 現代漢語譯本： 深山幽靜。雨後山色青翠更顯美好。滿山巖石間煙霧瀰漫，更增添蒼翠之色。有人想要參禪，有人想要學道。不學不參，只求自在快活。完全沒有世俗人事與我相關。只有鳥兒猿猴的叫聲喧鬧。這位閒適的老翁以什麼為憑據呢？一年又一年，時光流逝，誰與我相似呢？沒有一絲一毫的聰明才智和理解。破舊的僧衣蒙在頭上，只求一味清凈。你不知道我的閒適情趣。萬種理論千部經書，都只是用手指指點點。世尊的教誨良久才被人領悟，落入凡塵的機會稍縱即逝。追逐表象，就像追逐影子和風一樣，只會更加疲憊。並非一無所有，也並非什麼都有。一旦見到啟明星，就會顛倒錯亂。鐵牛在正午時分穿過秦川，木馬在半夜追逐風聲嘶吼。閒適自在，身心輕盈。百年的光陰，也只像彈指一揮間。榮華富貴和功名利祿，最終都歸於空無。古往今來，多少人都是如此。眾生的心和諸佛的佛性，生生死死，何時才能安定？老胡挖地設下陷阱，就像給缽盂安上把柄一樣。在閑暇時向人說這些道理，只要內心安定，就不要擔心貧窮。眼中空無一物，四海之內沒有相識之人，只能看到依依不捨的嶺畔青松。閑散放誕，虛度光陰，從未開口唸誦摩訶（Mahā，偉大的）。總是閒情逸致，閑散得無以復加。太平盛世，且讓我高聲歌唱。還有山雲水石的聚集，在世間盛行。晚年返回雲南，建立歸化禪林，以弘治六年癸丑七月二十日圓寂。肉身栩栩如生，四眾弟子將其供奉在龕中。
凈倫（Jìng Lún）。法號大巍（Dà Wēi）。是師門弟子中傑出的人物。他的見解如同鍼芥相投般與浮山（Fú Shān）相合，他的道化傳播到南方地區。黃慎軒（Huáng Shèn Xuān）太史輝（Huī）對他極盡讚美，說：『古庭（Gǔ Tíng）和大巍（Dà Wēi），都是宗門中的開悟之士，具有遠錄公（Yuǎn Lù Gōng）的遺風。』
他曾經用詩歌來寄託他的道，山居吟唱道：『無事山房門不開，土階春雨綠生苔。此心將謂無人委，幽鳥一聲何處來。』
補續高僧傳卷第十五 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十六
吳門華山寺沙門 明河（Míng Hé）
【English Translation】 English version: Deep in the mountains, tranquility reigns. After the rain, the mountain's green hues are even more beautiful. Mist and fog fill the rocky cliffs, adding to the lush greenery. Some desire to practice Chan (Zen), others to study the Dao (the Way). Neither studying nor practicing, only seeking ease and joy. Completely detached from worldly affairs. Only the sounds of birds and monkeys fill the air. Upon what does this leisurely old man rely? Year after year, time passes, who is like me? Not a trace of cleverness or understanding. A tattered robe covers my head, seeking only pure simplicity. You do not know my leisurely interests. Ten thousand theories and a thousand scriptures are merely pointed at with fingers. The World-Honored One's teachings are understood after a long time, and the opportunity to fall into the human realm is fleeting. Chasing after appearances is like chasing after shadows and wind, only leading to more exhaustion. It is not that there is nothing, nor that there is everything. Once the morning star is seen, one becomes confused and disoriented. An iron ox crosses the Qin (Qín) River at noon, a wooden horse chases the wind and howls at midnight. Leisurely and free, the body and mind are light. A hundred years is like a snap of the fingers. Wealth, glory, and fame all ultimately return to emptiness. Throughout history, so many have been like this. The minds of sentient beings and the Buddha-nature of all Buddhas, birth and death, when will they be settled? Old Hu (Hú) digs a pit to trap people, like putting a handle on a begging bowl. Speaking these principles to people in leisure, as long as the heart is at peace, do not worry about poverty. The eyes see nothing, there are no acquaintances within the four seas, only the lingering green pines on the ridge can be seen. Leisurely and unrestrained, wasting time, never uttering the Mahā (great). Always in a leisurely mood, excessively idle. In a peaceful and prosperous world, let me sing aloud. There are also gatherings of mountain clouds, water, and rocks, prevalent in the world. In his later years, he returned to Yunnan (Yúnnán), establishing the Guihua (Guīhuà) Zen Forest, and passed away on the 20th day of the seventh month of the Guichou (Guǐchǒu) year of the Hongzhi (Hóngzhì) reign (1503 CE). His physical body remained lifelike, and the fourfold assembly enshrined it in a reliquary.
Jing Lun (Jìng Lún), Dharma name Da Wei (Dà Wēi), was an outstanding figure among the disciples of the master. His insights were as perfectly matched as a needle and mustard seed with Fushan (Fú Shān), and his teachings spread to the southern regions. Historian Huang Shenxuan (Huáng Shèn Xuān) Hui (Huī) praised him greatly, saying: 'Gu Ting (Gǔ Tíng) and Da Wei (Dà Wēi) are both enlightened individuals in the lineage, possessing the legacy of Yuan Lu Gong (Yuǎn Lù Gōng).'
He once used poetry to express his Dao, chanting in his mountain dwelling: 'The door of the mountain dwelling remains unopened, green moss grows on the earthen steps in the spring rain. This heart thought it would be entrusted to no one, but from where does the solitary bird's call come?'
Supplement to the Biographies of Eminent Monks, Volume 15 卍 New Supplement to the Tripitaka, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 16
Shramana Ming He (Míng Hé) of Huashan (Huàshān) Temple in Wumen (Wúmén)
撰
習禪篇
明 翠峰山公傳(附圓月．明律)
德山。號翠峰。關陜西夏人。幼質樸。深慕禪悅。年三十始出俗。從靈南牛首寺海公為弟子。束戒縛禪。日積月磨。漸有契會。海公就化。師得以自便。因遍參叢席。足跡殆半天下。雖歷諸禪老鉗椎。而礙膺之物終未脫。然偶遇古峰上人。憫師為道之勤。勸見寶月潭公。潭公。為時大禪伯。聲光顯著。一見相契。遂示以法要。且曰。子期心固遠。然終欠一番徹骨在。必過此一番。死中發活。始可面目向人。出言吐氣。皆有著落。不然徒使伎倆。了沒交涉也。師聞忽醒。即日辭去。入伏牛山。傍崖結茆。日食麩糠草根。不知身為何物。如是六年。而豁然融貫。瓣香為潭公嗣。不忘所本也。自是遠近奔赴。法席大張。相從者動以千計。以眾盛故。魔起浮言。 上聞。天威震怒。眾皆為師危之。或勸師暫避。不從。安坐丈室。略無懼色。而卒亦無他。此在都門吉祥寺時事也。既而舍眾歸伏牛。而眾終不捨師。故伏牛之眾。視吉祥為尤盛。說法三十餘年。度人不可稱記。一旦謂眾曰。歸歟。歸歟。吾北人。歸化首丘。吾之愿也。遂還京。居延壽。延壽在吉祥東。師所創也。未幾而寂。年八十有一。弟子奉全身。瘞于寺普同塔之後。師梵貌頎偉。觀視凝
【現代漢語翻譯】 現代漢語譯本
撰寫者：
習禪篇
明代 翠峰山公 傳（附 圓月、明律）
德山，號翠峰，是關陜西夏人。他從小就質樸，深深地嚮往禪悅。三十歲時才出家，跟隨靈南牛首寺的海公為弟子，嚴守戒律，勤奮禪修，日積月累，漸漸有所領悟。海公圓寂后，翠峰得以自由修行，於是遍參各大寺院，足跡幾乎遍佈天下。雖然經歷過許多禪宗老宿的嚴格考驗，但心中障礙始終未能去除。後來偶然遇到古峰上人，憐憫他修道的勤奮，勸他去拜見寶月潭公。潭公是當時著名的大禪師，聲名遠揚。兩人一見如故，潭公便向他開示了佛法要義，並且說：『你的志向確實遠大，但終究欠缺一番徹骨的體驗。必須經歷這一番磨練，從死寂中煥發生機，才能真正地面對他人，一言一行都有著落。不然，只是賣弄技巧，毫無用處。』翠峰聽后幡然醒悟，當天就告辭離去，進入伏牛山，在山崖邊搭了個茅棚，每天以麩糠草根為食，忘記了自己的存在。這樣過了六年，終於豁然貫通，並將修行的成就歸功於潭公，作為他的法嗣，不忘根本。從此，遠近的人都來歸附，法席盛大，跟隨他的人動輒成千上萬。因為人多勢眾，引來了謠言。皇上聽聞后，大發雷霆，眾人都為翠峰感到擔憂，有人勸他暫時躲避，但他不聽從，安然地坐在丈室裡，沒有絲毫的懼色，最終也沒有發生什麼意外。這是他在都門吉祥寺時發生的事情。之後，他離開大眾回到伏牛山，但大眾始終不願離開他，所以伏牛山的大眾，比吉祥寺時還要多。說法三十多年，度化的人數不計其數。有一天，他對大眾說：『回去吧，回去吧，我是北方人，要回歸故土，這是我的願望。』於是回到京城，住在延壽寺，延壽寺在吉祥寺東邊，是他建立的。不久后圓寂，享年八十一歲。弟子們將他的全身供奉起來，埋葬在寺院普同塔之後。翠峰法師相貌魁梧，目光沉靜。
【English Translation】 English version
Composed by:
Chapter on Practicing Chan (Zen)
By Cuifeng Shan Gong of the Ming Dynasty (with Yuan Yue and Ming Lu)
Deshan, with the alias Cuifeng, was a native of Shaanxi Xia. From a young age, he was simple and deeply yearned for the joy of Chan (Zen) meditation. At the age of thirty, he left secular life and became a disciple of Hai Gong at Lignan Niushou Temple. He strictly adhered to the precepts and diligently practiced Chan, gradually gaining insights over time. After Hai Gong passed away, Cuifeng was able to practice freely, so he visited various monasteries, his footprints almost covering the entire country. Although he experienced the strict tests of many old Chan masters, the obstacles in his mind were never removed. Later, he happened to meet the Venerable Gufeng, who pitied his diligence in cultivating the Way and advised him to visit Baoyue Tan Gong. Tan Gong was a famous Chan master of the time, with a prominent reputation. They immediately resonated with each other, and Tan Gong revealed to him the essentials of Dharma, saying: 'Your aspirations are indeed lofty, but you still lack a thorough experience. You must go through this training, revive from deathly stillness, and then you can truly face others, with every word and action having a solid foundation. Otherwise, you are just showing off skills, which is useless.' Cuifeng suddenly awakened upon hearing this and bid farewell that day, entering Funiu Mountain. He built a thatched hut by the cliff, eating bran and grass roots every day, forgetting his own existence. After six years, he finally achieved complete understanding and attributed his achievements to Tan Gong, becoming his Dharma successor, not forgetting his roots. From then on, people from far and near came to follow him, and his Dharma assembly flourished, with thousands of followers. Because of the large number of people, rumors arose. The Emperor was furious upon hearing this, and everyone was worried about Cuifeng, some advised him to avoid it temporarily, but he did not listen, sitting peacefully in his room, without any fear, and ultimately nothing happened. This was what happened when he was at Jiming Temple in the capital. Afterwards, he left the masses and returned to Funiu Mountain, but the masses were unwilling to leave him, so the masses at Funiu Mountain were even larger than at Jiming Temple. He preached the Dharma for more than thirty years, and the number of people he converted was countless. One day, he said to the masses: 'Let's go back, let's go back, I am a northerner, and I want to return to my homeland, this is my wish.' So he returned to the capital and lived in Yanshou Temple, which was east of Jiming Temple and was founded by him. He passed away not long after, at the age of eighty-one. His disciples enshrined his whole body and buried it behind the temple's Putong Pagoda. Master Cuifeng had a tall and dignified appearance, with a calm gaze.
定。喜怒不形於色。有容人之德。學子不諭其意。師諄諄為教。必使達之而後已。持身甚約。所蓄無長物。得檀施輒緣手盡。以廣二田。若於己無與焉者。有為師贊者曰。有風斯清。有月斯明。猗歟翠峰。玉振金聲。師實錄。當之無愧。
圓月。字印空。姓熊。京師人。入翠峰之室。棲伏牛山。久之有得。性光顯露。辟道場開法。學子麇至。聲聞 九重。被 命于慶善戒壇。為受戒者宗師。
明律。字三空。姓龔氏。順天人。亦嘗有聞于翠峰者。翠峰在伏牛。律結茅玉皇垛中。修唸佛三昧。開龍興寺。率眾煉魔。晚住杭州虎跑寺。甘淡務實。於時無兩。萬曆乙卯。入滅。
毒峰善傳(天淵湛附)
季善。祖鳳陽人。隨任生於廣東之雷陽。父姓吳。母鐘氏。稚小以佛事為兒戲。十七出家。初投源明和尚。明示以無字公案。囑云。鬚髮大愿。以自護持。師便發願。若生死不了。大事未明。遺棄修行。貪著名利。死墮阿鼻地獄。受苦無量。正統八年。入閩參無際。閉關力究。關中不設臥床。安一凳。誓不倒身。以悟為則。昏沉來。因去凳立。誓不坐不近墻壁。遼空徑行。一朝聞鐘聲忽悟。說偈云。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。見蒙隱楚山二老。又見月溪。
【現代漢語翻譯】 現代漢語譯本：
他很沉穩。喜怒不表現在臉上。有容人的美德。學生不理解他的意思，老師總是諄諄教誨，一定要讓他們明白才罷休。他生活非常節儉，沒有多餘的財物。得到別人的佈施，就立刻用出去，用來廣種福田和智慧田，好像與自己無關一樣。有人讚揚這位老師說：『有風就清，有月就明，多麼美好的翠峰，發出玉石般清脆、金石般洪亮的聲音。』老師的真實品德，當之無愧。 圓月（法號，含義不詳），字印空（法號，含義不詳），姓熊，京城人。進入翠峰（法號，含義不詳）門下，在伏牛山居住。時間長了有所領悟，本性光明顯露，開闢道場弘揚佛法，學生紛紛前來，名聲傳到京城。被皇帝任命在慶善戒壇（地點）擔任受戒者的宗師。 明律（法號，含義不詳），字三空（法號，含義不詳），姓龔，順天府人。也曾經向翠峰（法號，含義不詳）學習。翠峰（法號，含義不詳）在伏牛山，明律（法號，含義不詳）在玉皇垛中結茅屋居住，修持唸佛三昧。開創龍興寺，帶領眾人降伏邪魔。晚年住在杭州虎跑寺，生活清淡，注重實際，當時沒有人能比得上。萬曆乙卯年，圓寂。 毒峰善傳（法號，含義不詳）（天淵湛附（法號，含義不詳）） 季善（法號，含義不詳），祖籍鳳陽，跟隨做官的父親出生在廣東雷陽。父親姓吳，母親姓鐘。小時候就把佛事當作遊戲。十七歲出家。最初投靠源明和尚（法號，含義不詳），源明（法號，含義不詳）用『無』字公案開示他，囑咐說：『必須發大愿，用來保護自己。』季善（法號，含義不詳）就發願：如果生死問題沒有解決，人生大事沒有明白，就遺棄修行，貪圖名利，死後墮入阿鼻地獄，遭受無量痛苦。正統八年，進入福建參拜無際禪師（法號，含義不詳），閉關努力參究。關房中不設臥床，只放一個凳子，發誓不躺下，以開悟為目標。昏沉來臨，就離開凳子站立，發誓不坐，不靠近墻壁，在空曠的地方來回走動。一天聽到鐘聲忽然開悟，說偈語道：『沉沉寂寂，斷絕一切作為，一接觸到，就無端發出雷鳴般的巨響。動地一聲，所有訊息都已窮盡，髑髏粉碎，如夢初醒。』後來拜見了蒙隱楚山二老（法號，含義不詳），又拜見了月溪禪師（法號，含義不詳）。
【English Translation】 English version:
He was very composed. His emotions were never displayed on his face. He possessed the virtue of being tolerant of others. When students did not understand his meaning, the teacher would patiently instruct them until they understood. He was very frugal in his personal life, possessing no superfluous belongings. Whenever he received alms, he would immediately use them to cultivate fields of merit and wisdom, as if it were not his concern. Someone praised the teacher, saying, 'With wind, there is clarity; with the moon, there is brightness. How beautiful is Green Peak, its sounds as clear as jade and as resonant as metal.' The teacher's true character was worthy of such praise. Yuan Yue (Dharma name, meaning unknown), styled Ink-Empty, surnamed Xiong, was a native of the capital. He entered the school of Cui Feng (Dharma name, meaning unknown) and resided on Mount Funiu. After a long time, he gained insight, and his inherent light was revealed. He established a monastery and propagated the Dharma, attracting numerous students, and his reputation reached the capital. He was appointed by the emperor to be the preceptor for those receiving precepts at the Qingshan Ordination Platform (location). Ming Lu (Dharma name, meaning unknown), styled Three-Empty, surnamed Gong, was a native of Shuntian. He also once studied with Cui Feng (Dharma name, meaning unknown). While Cui Feng (Dharma name, meaning unknown) was on Mount Funiu, Ming Lu (Dharma name, meaning unknown) built a thatched hut in Yuhuangduo, practicing the Samadhi of mindfulness of the Buddha. He founded Longxing Temple and led the community in subduing demons. In his later years, he resided at Hupao Temple in Hangzhou, living a simple and practical life, unmatched at the time. In the year of Yimao in the Wanli era, he entered Nirvana. Du Feng Shan Chuan (Dharma name, meaning unknown) (Tian Yuan Zhan Fu (Dharma name, meaning unknown) attached) Ji Shan (Dharma name, meaning unknown) was originally from Fengyang, born in Leiyang, Guangdong, where his father was serving as an official. His father's surname was Wu, and his mother's surname was Zhong. From a young age, he treated Buddhist affairs as play. He left home at the age of seventeen. Initially, he joined the Venerable Yuan Ming (Dharma name, meaning unknown). Yuan Ming (Dharma name, meaning unknown) instructed him with the 'Mu' (無) koan, advising him, 'You must make a great vow to protect yourself.' Ji Shan (Dharma name, meaning unknown) then made a vow: 'If the matter of birth and death is not resolved, and the great matter is not understood, I will abandon practice, crave fame and profit, and after death, I will fall into Avici Hell, suffering immeasurable pain.' In the eighth year of the Zhengtong era, he entered Fujian to visit the Zen Master Wuji (Dharma name, meaning unknown), closing himself in a room to diligently investigate. In the room, he did not set up a bed, but only a stool, vowing not to lie down, taking enlightenment as his goal. When drowsiness came, he would leave the stool and stand, vowing not to sit, not to lean against the wall, walking back and forth in the open space. One day, upon hearing the sound of a bell, he suddenly awakened, reciting a verse: 'Silent and still, cutting off all actions, upon contact, it suddenly roars like thunder. With a earth-shattering sound, all news is exhausted, the skull is shattered, and one awakens from a dream.' Later, he met the two elders of Mengyin Chushan (Dharma name, meaning unknown), and also met the Zen Master Yuexi (Dharma name, meaning unknown).
溪印可之。天順庚辰。趙氏建西湖三塔寺。請師開山。繼興天目昭明。繼興吳山寶蓮。繼興南山甘露成化。庚子。掩關石屋寺。壬寅。慈雲嶺有寺。曰天真。僧宗綱。請師興建。事竣。即掩關杜人事。師一生苦功。無與倫比。雖得相應。而勒持彌督。涵養淘汰。至老無替。有四十餘年秪掩關之句。示寂后。真身覆以缸龕。藏天真石洞中。門人輯師言論行實。為三會語錄云。
福湛。號天淵。楚人也。居蓬溪智林。亦以勤苦入道。獲印于月溪。后開堂弘化。大為楚蜀學禪者所歸。有法語二卷。曰天淵錄。七十七歲而化。倒騎鐵馬吼西風。明月清風一樣同。師偈也。月溪之門。自不乏人。語孤硬之風。二師為最。
法舟濟傳
道濟。字法舟。張氏子。生槜李思賢里。少爽拔。未嘗入鄉較。而義辯宿成。為里中所異。年十八忽猛省。白父母求出俗。勿許。遂日夜坐。不事生產。又三年。潛入天寧寺為行者。時默堂宣禪師。受月舟和尚法印。歸自繁昌。法筵龍象。蹌蹌濟濟。師服勤之餘。多所咨訪。久之。詣東禪。依昂公剃染。昂法叔吉庵祚禪師者。默堂子也。知見精確。而道行清苦。師折節事之。古德入道因緣。朝夕參叩。以為不至古人休歇田地不止。偶行廊廡間。聞佛殿磬聲。豁然契悟。尋趨方丈。庵
【現代漢語翻譯】 現代漢語譯本： 溪印可了他。天順庚辰年（1460年），趙氏建造西湖三塔寺，邀請他去開山。後來又振興了天目昭明寺，吳山寶蓮寺，以及南山甘露寺。成化庚子年（1480年），他閉關在石屋寺。壬寅年，慈雲嶺有座寺廟，叫做天真寺，僧人宗綱邀請他去興建。事情完畢后，他就閉關謝絕人事。他一生勤苦修行，無人能比。雖然得到了相應的證悟，但仍然嚴格要求自己，涵養心性，淘汰習氣，直到老年也沒有改變。有『四十餘年只掩關』的詩句。示寂后，真身用缸龕覆蓋，藏在天真寺的石洞中。門人輯錄了他的言論和行實，編為《三會語錄》。
福湛，號天淵，是楚地人。住在蓬溪智林寺，也是以勤苦修行入道，得到了月溪的印可。後來開堂弘揚佛法，成為楚地和蜀地學禪的人所歸附的地方。有法語二卷，叫做《天淵錄》。七十七歲時圓寂，留有偈語：『倒騎鐵馬吼西風，明月清風一樣同。』月溪的門下，從來不缺少人才，但說到孤峻剛硬的風格，這兩位禪師最為突出。
法舟濟傳
道濟，字法舟，是張氏之子，出生在槜李思賢里。從小就聰敏過人，沒有參加過鄉試，但義理辯論的能力很早就形成了，被鄉里人所看重。十八歲時忽然猛醒，告訴父母想要出家，父母不允許。於是日夜打坐，不從事生產。又過了三年，偷偷進入天寧寺做行者。當時默堂宣禪師，接受了月舟和尚的法印，從繁昌回來。法會非常盛大。他在服侍之餘，經常請教默堂宣禪師。很久之後，前往東禪寺，依止昂公剃度。昂公的法叔是吉庵祚禪師，是默堂的弟子。知見精確，而且道行清苦。他謙卑地侍奉昂公，朝夕參叩古德入道的因緣，認為不到古人休歇的田地絕不罷休。有一次走在廊檐下，聽到佛殿的磬聲，忽然豁然開悟。隨即前往方丈室，拜見吉庵祚禪師。
【English Translation】 English version: Xi (name) approved of him. In the Gengchen year of Tianshun (1460), the Zhao family built the Three Pagoda Temple in West Lake and invited the master to establish the temple. Later, he revived Zhaoming Temple in Tianmu, Baolian Temple in Wushan, and Ganlu Temple in Nanshan. In the Gengzi year of Chenghua (1480), he secluded himself in the Stone House Temple. In the Renyin year, there was a temple on Ciyun Ridge called Tianzhen Temple, and the monk Zonggang invited him to build it. After the matter was completed, he secluded himself and refused to see anyone. The master's lifelong hard work was unparalleled. Although he attained corresponding enlightenment, he still strictly restrained himself, cultivated his mind, and eliminated his habits until old age without change. There is a line 'More than forty years only in seclusion'. After his death, his true body was covered with a jar niche and hidden in the stone cave of Tianzhen Temple. His disciples compiled his words and deeds into the 'San Hui (Three Assemblies) Sayings'.
Fuzhan, named Tianyuan, was a native of Chu. He lived in Zhilin Temple in Pengxi and also entered the path through diligent practice, obtaining the approval of Yuexi (name). Later, he opened a hall to promote Buddhism and became the place where those who studied Chan in Chu and Shu returned to. There are two volumes of Dharma talks called 'Tianyuan Records'. He passed away at the age of seventy-seven, leaving a verse: 'Riding an iron horse backwards, roaring in the west wind, the bright moon and clear wind are the same.' Yuexi's disciples have never been lacking, but when it comes to the style of being solitary and unyielding, these two Chan masters are the most prominent.
The Biography of Dharma Boat Jichuan
Daoji, named Fazhou, was the son of the Zhang family, born in Sixian Village in Zuili. He was intelligent and outstanding from a young age. He had never participated in the village examination, but his ability to debate righteousness was formed early on, and he was valued by the villagers. At the age of eighteen, he suddenly awakened and told his parents that he wanted to become a monk, but his parents did not allow it. So he sat in meditation day and night, not engaging in production. After another three years, he secretly entered Tianning Temple as a novice. At that time, Chan Master Motang Xuan, having received the Dharma seal of Monk Yuezhou, returned from Fanchang. The Dharma assembly was very grand. In addition to serving, he often consulted Chan Master Motang Xuan. After a long time, he went to Dongchan Temple and was tonsured by Ang Gong. Ang Gong's Dharma uncle was Chan Master Jian Zuo of Jian'an, who was a disciple of Motang. His knowledge was accurate, and his practice was pure and austere. He humbly served Ang Gong, consulting the causes and conditions of the ancient masters' entry into the path day and night, believing that he would not stop until he reached the resting place of the ancients. Once, while walking in the corridor, he heard the sound of the chime in the Buddha hall and suddenly awakened. He immediately went to the abbot's room to see Chan Master Jian Zuo.
望見笑曰。子著賊也。師曰。賊已收下。曰。贓在甚處。師振坐具曰。狼籍狼籍。曰。這掠虛漢。狼籍個甚麼。師一喝歸眾。庵喜印可之。繼謁古印云峰諸師。日益深奧。自是應機演化。雷動電激。章縫緇素。諸乞言者。憧憧然水陸並湊。無虛日矣。嘉靖初。眾請出世于金陵安隱寺。上堂舉拂子。召大眾云。見么。又擊拂子云。聞么。既是舉起便見。擊著便聞。妙真如藏。非思非議。應用靈靈。奇哉奇哉。汝諸人。自不丈夫。顧乃傍人門戶。求知求見。韜晦家珍。甘為寒乞。將謂諸聖別有奇特也。廣額屠兒。飏下屠刀。便云。我是千佛一數。豈有曲折。作知見耶。丈夫子。何不恁么便擔荷去。其指法徑要。大都類此。性恬靜。未嘗誤干謁。隨緣遷轉。前後二十餘所。解包之後。不更出門戶。處大眾折大疑。無礙之辭。波騰雲涌。夜以繼日。曾不少倦。而燕間之日。泊然危坐。若不解語者。此其大凡也。師心精泯合時靈感通。以至咒移井石。錫出山泉。說法則蛙入晨牕。入定則神來夜室。自避倭之後。任真而放。雅同流俗。嬉笑怒罵。縱橫自調。而人不能測矣。庚申秋。寢疾且革。或勸起坐說偈。師曰。此皆文飾。非吾事也。以手搖曳而逝。年七十四。臘五十二。茶毗后。塔其骨于別室中。所說法語偈頌等若干言。門人
【現代漢語翻譯】 現代漢語譯本： 望見和尚笑著說：『你著賊了！』 和尚說：『賊已經被我抓住了。』 望見問：『贓物在哪裡？』 和尚抖了抖坐具，說：『狼藉狼藉（形容散亂的樣子）。』 望見說：『你這掠虛漢（指虛張聲勢的人），狼藉個什麼？』 和尚一聲喝斥，回到大眾中。庵喜和尚印可了他的說法。 之後，和尚又參訪了古印云峰等各位禪師，對佛法的理解日益深奧。從此以後，他隨機應變地說法教化，如同雷鳴電閃一般。各地的僧人和俗人，前來請教的人絡繹不絕，每天都沒有空閑的時候。 嘉靖初年，大眾請求他在金陵安隱寺主持寺務。上堂說法時，他舉起拂塵，對大眾說：『見到了嗎？』 又敲擊拂塵，說：『聽到了嗎？』 既然舉起就能見到，敲擊就能聽到，這妙真如藏（指人人本具的佛性），是不可思議的。它的應用是如此的靈妙，真是奇妙啊！ 你們這些人，自己不肯做大丈夫，卻偏偏要依靠別人，向外求知求見，埋沒了自己的家珍（指佛性），甘願做個貧寒的乞丐，以為諸佛菩薩有什麼特別之處。 廣額屠夫放下屠刀，便說：『我是千佛之一。』 難道還有什麼曲折，需要你去了解嗎？大丈夫，為什麼不當下就承擔起來呢？』 他所指點的法門，大都與此類似。和尚生性恬靜，從不輕易去拜訪權貴，隨緣而行，先後住持過二十多所寺廟。每次安頓下來之後，就不再輕易出門。他為大眾解答疑難，所說的話語如同波濤雲涌一般，日夜不停，從不感到疲倦。而在空閑的時候，他則靜靜地端坐著，好像不會說話一樣。這就是他大概的情況。 和尚的心與真理精妙地融合，時時有靈感涌現。甚至可以用咒語移動井裡的石頭，用錫杖引出山泉。說法的時候，青蛙會跳入早晨的窗戶；入定的時候，神靈會來到夜晚的房間。自從躲避倭寇之後，他更加任真放曠，與世俗之人沒有什麼區別。嬉笑怒罵，縱橫自如，讓人無法捉摸。 庚申年秋天，和尚生病，病情危急。有人勸他起身說偈，和尚說：『這些都是文飾，不是我該做的事情。』 他用手搖了搖，就去世了，享年七十四歲，僧臘五十二年。火化后，將他的骨灰安放在另一間房間里。他所說的法語、偈頌等，有很多，都由他的門人整理儲存。
【English Translation】 English version: Wang Jian smiled and said, 'You've been caught by a thief!' The master said, 'The thief has already been captured.' Wang Jian asked, 'Where is the stolen goods?' The master shook his seat and said, 'What a mess, what a mess (describing a scattered appearance).' Wang Jian said, 'You boastful fellow, what mess are you talking about?' The master gave a shout and returned to the assembly. Monk Anxi approved of his statement. After that, the master visited various Chan masters such as Guyin Yunfeng, and his understanding of the Dharma became increasingly profound. From then on, he preached and transformed according to circumstances, like thunder and lightning. Monks and laypeople from all over came to ask for advice in an endless stream, and there was never a free day. In the early years of Jiajing, the assembly requested him to preside over An Yin Temple in Jinling. When he ascended the hall to preach, he raised the whisk and said to the assembly, 'Have you seen it?' Then he struck the whisk and said, 'Have you heard it?' Since you can see it when it is raised and hear it when it is struck, this wonderful True Thusness Treasury (referring to the inherent Buddha-nature of everyone) is inconceivable. Its application is so wonderful, truly wonderful! You people, you are not willing to be great men yourselves, but you insist on relying on others, seeking knowledge and seeing outwards, burying your own family treasures (referring to Buddha-nature), willing to be poor beggars, thinking that the Buddhas and Bodhisattvas have something special. The butcher Guang'e laid down his butcher knife and said, 'I am one of the thousand Buddhas.' Is there still any twist and turn that you need to understand? Great man, why don't you take it upon yourself right now?' The Dharma he pointed out was mostly similar to this. The master was of a quiet nature and never easily visited the powerful. He followed conditions and stayed in more than twenty temples. After settling down each time, he would not easily go out. He answered the doubts of the assembly, and his words were like waves and clouds, day and night, never feeling tired. And in his spare time, he would sit quietly, as if he could not speak. This is his general situation. The master's heart was subtly integrated with the truth, and inspiration emerged from time to time. He could even use mantras to move stones in the well and use his staff to draw mountain springs. When he preached, frogs would jump into the morning windows; when he entered samadhi, spirits would come to the night room. Since avoiding the Japanese pirates, he has become more authentic and unrestrained, no different from ordinary people. Laughing, scolding, and being free and unrestrained, making it impossible for people to figure him out. In the autumn of Gengshen, the master fell ill and his condition was critical. Someone advised him to get up and say a verse, and the master said, 'These are all embellishments, not what I should do.' He shook his hand and passed away, at the age of seventy-four, with fifty-two years of monastic life. After cremation, his ashes were placed in another room. The Dharma talks, verses, etc. that he spoke were numerous, and were all compiled and preserved by his disciples.
正雨輩。集而梓行。
月心寶公傳
德寶。字月心。金臺錦衣衛族。父吳公。母丁氏。舉師于正德壬申年。既冠。偶過講肆。聞法師講華嚴大疏。至十地品初地菩薩舍國城妻子頭目髓腦處。發憤嘆曰。千古猶今。同一幻夢。富貴功名。縱得奚益。遂投廣慧院能長老出家。既祝髮具戒。知有向上事。不自便休。必期真悟。即腰包行腳。一時老宿。號稱明眼者。罔不蒙參而戶謁。指點功夫。揩磨見地。造詣日益深密。后因寶峰指。見關於嶺和尚。入室次。連下語數十轉。皆不契。師心路俱絕。一日因洗菜水邊。忽一莖墮水。隨水圓轉。捉之不著。忽有省。喜甚。提籃歸。見嶺立檐下。問師是甚麼。曰一籃菜。嶺曰。何不別道一句。師曰。請和尚別問來。嶺復詰以靈云桃花。趙州柏子。皆隨問而答。復問玄沙不肯話。師隨聲便喝。拂袖而出。次早入室。問訊侍立。頃嶺顧視傍僧曰。汝等欲解作活計。這上座。便是活樣子也。師即震喝而出。后復同爽庵。參襄西大覺圓和尚。覺門庭孤峻。自辦粥飯。始許掛搭。親炙四五月。語言無滯。覺曰。若以今時諸方。子當絕類為不可測人。今則不然。老僧將你爛熟底一則因緣問你。外道問佛。不問有言不問無言。世尊良久。外道便大悟佛旨。且既不涉有無。良久亦是閑名。
【現代漢語翻譯】 現代漢語譯本： 正雨等人收集整理並刊印。
《月心寶公傳》
德寶，字月心，是金臺錦衣衛的後代。他的父親是吳公，母親是丁氏。在正德壬申年考取了秀才。成年後，偶然經過講經的地方，聽到法師講解《華嚴經大疏》，講到十地品中初地菩薩捨棄國城妻子、頭目髓腦的情節時，他憤慨地嘆息道：『千百年來，如今和過去都一樣，只是一場虛幻的夢。追求富貴功名，即使得到又有什麼益處呢？』於是投奔廣慧院，跟隨能長老出家。剃度受戒后，他知道還有更深層次的修行，不敢懈怠，一定要真正開悟。便背起行囊四處參訪。當時有許多被稱為『明眼』的老修行，他都一一拜訪，請求指點功夫，磨礪見地，修行日益精進。後來因為寶峰的指點，拜見了關於嶺和尚。入室請教時，嶺和尚連續問了他幾十個問題，他都不能契合。這時，他感到心路都走到了盡頭。一天，在洗菜時，一根菜莖掉入水中，隨著水流旋轉，想要抓住卻抓不住，他忽然有所領悟，非常高興。提著菜籃回來，看到嶺和尚站在屋檐下，問他『這是什麼？』他回答說：『一籃菜。』嶺和尚說：『為什麼不換句話說？』他說：『請和尚另外問。』嶺和尚又用靈云見桃花開悟、趙州禪師的柏樹子等公案來詰問他，他都能隨問隨答。又問到玄沙不肯說話的公案，他立刻大喝一聲，拂袖而去。第二天早上入室，問訊后侍立一旁。過了一會兒，嶺和尚看著旁邊的僧人說：『你們想要理解什麼是活潑潑的機用，這位上座，就是個活生生的例子。』他立刻震喝一聲，走了出去。後來又與爽庵一起，參訪襄西大覺圓和尚。大覺和尚的門風孤高嚴峻，自己準備粥飯，才允許他們掛單。他親近大覺和尚四五個月，應對言語毫無滯礙。大覺和尚說：『如果按照現在各處的禪風，你應當會被認為是一個深不可測的人。但在這裡卻不是這樣。老僧要用你爛熟的一則因緣來問你：外道問佛，不問有言，不問無言，世尊沉默良久。外道因此大悟佛旨。既然不涉及有無，那麼良久也是多餘的。』
【English Translation】 English version: Collected and published by Zheng Yu and others.
Biography of Yuexin Baogong
Debao, styled Yuexin, was from a family of the Jintai Imperial Guards. His father was Wu Gong, and his mother was Madam Ding. He passed the Xiucai examination in the year of Renshen during the Zhengde reign. After coming of age, he happened to pass by a lecture hall and heard a Dharma master lecturing on the 'Great Commentary on the Avatamsaka Sutra'. When he reached the part in the 'Ten Grounds Chapter' about the Bodhisattva in the first ground giving up his kingdom, cities, wife, children, head, eyes, marrow, and brains, he sighed with indignation, saying, 'For thousands of years, the present is the same as the past, just an illusory dream. What is the benefit of pursuing wealth and fame, even if one obtains them?' Thereupon, he went to Guanghui Monastery and became a monk under Elder Neng. After being tonsured and receiving the precepts, he knew that there was a deeper level of practice and did not dare to be lazy, determined to achieve true enlightenment. He then packed his bags and traveled around to visit various teachers. At that time, there were many old practitioners known as 'clear-eyed ones', and he visited them one by one, requesting guidance in his practice and to sharpen his understanding. His practice became increasingly profound. Later, due to Baofeng's guidance, he met the monk Guanyu Ling. During an interview, Ling asked him dozens of questions in succession, but he could not answer any of them satisfactorily. At this point, he felt that his path had come to an end. One day, while washing vegetables, a vegetable stalk fell into the water and spun around with the current. He tried to grab it but couldn't. Suddenly, he had an awakening and was very happy. He returned with his vegetable basket and saw Ling standing under the eaves, who asked him, 'What is this?' He replied, 'A basket of vegetables.' Ling said, 'Why don't you say it differently?' He said, 'Please ask me differently, Master.' Ling then used the cases of Lingyun's enlightenment upon seeing the peach blossoms and Zen Master Zhaozhou's cypress tree to question him, and he was able to answer each question as it was asked. When asked about Xuansha's refusal to speak, he immediately shouted and left in a huff. The next morning, he entered the room, paid his respects, and stood by. After a while, Ling looked at the monks beside him and said, 'If you want to understand what lively function is, this monk is a living example.' He immediately shouted and walked out. Later, together with Shuang'an, he visited Zen Master Yuan of Dajue Monastery in Xiangxi. Zen Master Dajue's monastic style was solitary and strict, and they had to prepare their own meals before being allowed to stay. He stayed close to Dajue for four or five months, and his responses were without any hesitation. Dajue said, 'If according to the current style of Zen in various places, you would be considered an unfathomable person. But it is not so here. This old monk will ask you about a well-known story: A heretic asked the Buddha, not asking about existence, not asking about non-existence, and the World Honored One remained silent for a long time. The heretic then had a great enlightenment of the Buddha's intention. Since it does not involve existence or non-existence, then the long silence is also superfluous.'
正恁么時。外道大悟個甚麼。師擬答。覺急以手掩師口曰。止止。猶更掛齒在。師豁然頓省。乃曰。可謂東土衲僧。不如西天外道。自是名震海內。海內禪子。皆奔走座下矣。師隨緣開化。靡定所居。有語錄四卷。曰笑巖集。笑巖。師別號也。鄧定宇曰。笑巖上堂。棒喝縱橫矣。卒無一人承當。即笑巖不失利安在。為時雨而化。無亦婆子心切歟。晚年屏居京師柳巷。幾至結舌亡鋒。而具真實。為生死心者。亦不惜為一見。如師者。固末世之光明幢也。以萬曆辛巳正月示寂。閱世七十。僧臘四十有九。塔全身於城西之北門。
常潤．善真二師傳
常潤。字大千。號幻休。江西進賢黃氏子。幼失二親。從父出遊。遂入佛牛山出家。學攝心。浮泛不得力。誓遍參。南詢萬松林公于徑山。折而入都。聽松秀二法師講楞嚴。至圓明瞭知處。忽有省。復謁大方蓮公。最後入少林。參宗主小山書公。言機相合。如涵蓋。究進之力。日益精勇。一日舉洞山過水頌請益。公詰之曰。既不是。渠畢竟是何人。師于言下霍然。以偈答曰。若要識此人。有個真訊息。無相滿虛空。有形沒軌跡。曾為佛祖師。嘗作乾坤則。龜毛拂上清風生。兔角杖頭明月出。公囑令加護。未幾辭去。公授之偈。以少室相累。師謝未遑。及公歸寂。大眾
【現代漢語翻譯】 現代漢語譯本： 當正在這樣的時候，外道大悟了什麼？師父正要回答，覺禪師急忙用手摀住師父的嘴說：『停止，停止！還掛在嘴邊呢。』師父豁然頓悟，於是說：『真可謂東土的僧人，不如西天的外道。』從此名聲震動海內，海內的禪宗弟子，都奔走在他的座下。師父隨緣開化，沒有固定的居所，有語錄四卷，叫做《笑巖集》。笑巖，是師父的別號。鄧定宇說：『笑巖上堂說法，棒喝交加，但始終沒有一個人能夠承擔。那麼笑巖的不失利益又在哪裡呢？』爲了應時如雨般地教化，難道不是老婆心切嗎？晚年隱居京師柳巷，幾乎到了結舌失語的地步，卻具備了真實的智慧。爲了生死大事的人，也不惜前來一見。像師父這樣的人，實在是末世的光明燈塔啊。在萬曆辛巳年正月圓寂，享年七十歲，僧臘四十九年。全身塔葬在城西的北門。
常潤、善真二位禪師的傳記
常潤，字大千，號幻休，江西進賢黃氏之子。幼年喪失雙親，跟隨父親出遊，於是進入佛牛山出家。學習攝心，但浮泛而不得力，於是發誓遍參各地。南下詢問徑山的萬松林公，然後轉而進入都城，聽松秀二位法師講解《楞嚴經》，到『圓明瞭知』之處，忽然有所領悟。又拜謁了大方蓮公，最後進入少林寺，參拜宗主小山書公，言語機鋒相合，如同涵蓋相合一般。更加努力，日益精進。一天，舉出洞山過水頌請教。小山書公詰問道：『既然不是他，那麼他到底是誰？』常潤禪師在言下豁然開悟，用偈語回答說：『若要識此人，有個真訊息。無相滿虛空，有形沒軌跡。曾為佛祖師，嘗作乾坤則。龜毛拂上清風生，兔角杖頭明月出。』小山書公囑咐他好好守護，不久常潤禪師就告辭離去。小山書公授予他偈語，希望他能承擔少林寺的重任，常潤禪師謝絕了。等到小山書公圓寂，大眾...
【English Translation】 English version: At just that moment, what did the heretic greatly realize? The master was about to answer, but Zen Master Jue hurriedly covered the master's mouth with his hand, saying, 'Stop, stop! It's still hanging on your lips.' The master suddenly awakened and said, 'It can truly be said that the monks of the Eastern Land are not as good as the heretics of the Western Heaven.' From then on, his name shook the country, and all the Zen disciples within the country flocked to his seat. The master enlightened according to circumstances, without a fixed residence. There are four volumes of his recorded sayings, called 'Xiaoyan Ji' (Collection of Xiaoyan). Xiaoyan was the master's alias. Deng Dingyu said, 'Xiaoyan's sermons in the hall, with both blows and shouts, yet no one was able to take on the responsibility. So where does Xiaoyan's not losing benefit lie?' To transform like timely rain, is it not the earnestness of an old woman? In his later years, he lived in seclusion in Liuxiang (Willow Lane) in the capital, almost to the point of being tongue-tied and losing his sharpness, yet he possessed true wisdom. Those who were concerned about the great matter of life and death did not hesitate to come for a single meeting. Such a master was truly a beacon of light in the degenerate age. He passed away in the first month of the Xin Si year of the Wanli era, at the age of seventy, with forty-nine years as a monk. His whole body was enshrined in a pagoda at the North Gate of the city's west side.
Biographies of Zen Masters Changrun and Shanzhen
Changrun, styled Daqian, named Huanxiu, was a son of the Huang family of Jinxian, Jiangxi. He lost both parents in his youth and traveled with his father, eventually entering Foniu Mountain to become a monk. He studied mind control, but it was superficial and ineffective, so he vowed to travel and consult widely. He went south to inquire of Master Wansong Lin of Jingshan, then turned and entered the capital, listening to Dharma Masters Songxiu lecturing on the Shurangama Sutra. At the point of 'perfectly understanding and knowing,' he suddenly had an awakening. He also visited Dafang Lian Gong, and finally entered Shaolin Temple, where he consulted with the abbot, Xiaoshan Shu Gong. Their words and insights matched like a box and its lid. He worked harder and became more diligent day by day. One day, he raised the Dongshan Crossing the Water Gatha for instruction. Xiaoshan Shu Gong questioned him, 'Since it is not him, then who exactly is he?' Zen Master Changrun suddenly awakened upon hearing these words and answered with a gatha: 'If you want to know this person, there is a true message. Without form, it fills the empty space; with form, it has no trace. Once a teacher of Buddhas and ancestors, it once made the rules of heaven and earth. A breeze arises from the whisk made of tortoise hair, the bright moon emerges from the staff made of rabbit horn.' Xiaoshan Shu Gong instructed him to protect it well, and soon Zen Master Changrun bid farewell and left. Xiaoshan Shu Gong gave him a gatha, hoping that he could take on the responsibility of Shaolin Temple, but Zen Master Changrun declined. When Xiaoshan Shu Gong passed away, the assembly...
迎師于都門。三辭不獲已。乃赴。座下士百七人。聞所未聞。得未曾有。咸謂寶鏡重光。先堂頭付託得人矣。嘗游五臺。講法華于壽明寺。眾見白光繞座。偶行路次一精舍。眾沙門。羅拜稱祖師。云。昨夢伽藍神掃門。旦日祖師過此。今師適來。師笑曰。祖師過去久矣。師居堂頭位。且久卓然。有古人之風。大司馬汪公道昆謂。師魁然修碩。容止莊嚴。其嚮應如洪鐘。其普度如廣筏。其砥波流如山立。其隨機而顯化。如珠走盤。至其稟獨覺。覺群迷日孳孳然。以道自任。(云云)。信非虛語也。以萬曆乙酉歲四月示寂。大宗伯陸公樹聲。文其石以頌德。
善真。字實相。南昌人。姓熊氏。參幻休而未盡幻休。人疑為不及休。或以為過休者也。幼業儒而不安於儒。每以三教誰尊問人。人以佛對。遂棄儒往廬山。禮湛堂和尚祝髮。雅志參訪。初游閩之武夷。聽默庵禪師提唱公案。竟月無入。乃以己臆。下視諸方。既而悔之。游楚興國。州建一寺。葺清規安眾其中。太守任公。奉事惟謹。道望翕然。甫及期捨去。入少林。謁休和尚參。機緣往返不薦。曰且作長行粥飯僧。雖然。此老真吾師也。故其後所游至。皆稱少林焉。自是行蹤益遠。遍歷吳楚滇蜀。禮南華之塔。訪雞足之衣。天臺云。峨眉雪。皆師杖間物耳。抵贑
【現代漢語翻譯】 現代漢語譯本：
到都城迎接這位禪師。禪師三次推辭，最終還是應允前往。座下有一百七十人，聽聞了前所未聞的佛法，獲得了前所未有的體驗，都說寶鏡重新煥發光彩，先前的堂頭住持找到了合適的人選。禪師曾經遊歷五臺山，在壽明寺講解《法華經》，眾人看見白光環繞座位。有一次，禪師路過一座精舍，眾沙門羅列跪拜，稱他為祖師，說：『昨天夢見伽藍神打掃門戶，說今天祖師會經過這裡。』現在禪師您正好來了。禪師笑著說：『祖師過去很久了。』禪師擔任堂頭住持的職位很久，一直卓爾不群，具有古人的風範。大司馬汪公道昆說，禪師身材魁梧高大，容貌舉止莊嚴，他的迴應像洪鐘一樣響亮，他的普度眾生像廣闊的筏子，他抵禦世間波流像山一樣屹立，他隨機顯現教化像珠子在盤中滾動。至於他稟賦獨覺的智慧，覺悟眾多迷惑的眾生，每天都勤勤懇懇，以弘揚佛法為己任（等等）。』這些話確實不是虛假的。禪師在萬曆乙酉年四月圓寂。大宗伯陸公樹聲為他撰寫碑文來頌揚他的德行。
善真（Shanzhen，法號），字實相（Shixiang），南昌人，姓熊。他參訪幻休（Huanxiu，禪師名），但似乎沒有完全領悟幻休的禪法。人們懷疑他是不及幻休，或者以為他超越了幻休。他年輕時學習儒學，但並不安於儒學，經常問人三教之中誰最尊貴。人們用佛教來回答他，於是他放棄儒學前往廬山，向湛堂（Zhutang，禪師名）和尚請求剃度。他立志參訪各地。最初遊歷福建的武夷山，聽默庵（Mo'an，禪師名）禪師講解公案，一個月都沒有領悟。於是用自己的臆想來輕視各方禪師。不久之後又後悔了。遊歷楚地的興國，當地州府建造了一座寺廟，他修繕清規，安置僧眾在其中。太守任公（姓任的太守）非常恭敬地侍奉他，他的聲望很高。剛滿一年，他就離開了。進入少林寺，拜見休（Xiu，禪師名）和尚參禪，機緣往返卻沒有領悟。他說：『姑且做個長行粥飯僧吧。』雖然如此，這位老禪師確實是我的老師。所以他後來遊歷各地，都自稱是少林寺的僧人。從此以後，他的行蹤更加遙遠，遍游吳楚滇蜀，禮拜南華寺的塔，尋訪雞足山的袈裟。天臺山的云，峨眉山的雪，都是他拄杖間之物。抵達贛地 English version:
He was welcomed to the capital city. He declined three times but eventually accepted. There were one hundred and seventy people under his seat, who heard things they had never heard before and gained experiences they had never had before. They all said that the precious mirror was shining again, and the previous abbot had found the right person to entrust. He once traveled to Mount Wutai and lectured on the Lotus Sutra at Shouming Temple. The crowd saw white light surrounding the seat. Once, he passed by a hermitage, and the monks prostrated themselves and called him the Patriarch, saying, 'Yesterday, I dreamed that the Garan (Guardian deity of the monastery) was sweeping the gate, saying that the Patriarch would pass by here today.' Now that you have come, Master. The Master smiled and said, 'The Patriarch has been gone for a long time.' The Master has been in the position of abbot for a long time, and he has been outstanding, with the demeanor of the ancients. Grand Marshal Wang Gongdaokun said that the Master was tall and sturdy, with a dignified appearance. His response was like a loud bell, his salvation of all beings was like a wide raft, his resistance to the waves was like a mountain standing firm, and his manifestation of teachings according to circumstances was like a pearl rolling on a plate. As for his endowment of solitary enlightenment, he awakened many confused beings, diligently day by day, taking it upon himself to promote the Dharma (Buddhist teachings). These words are indeed not false. The Master passed away in April of the Yiyou year of the Wanli era. Grand Secretary Lu Gongsheng wrote an inscription on his stone to praise his virtues.
Shanzhen (善真, Dharma name), styled Shixiang (實相), was from Nanchang, with the surname Xiong. He visited Huanxiu (幻休, a Chan master) but did not seem to fully comprehend Huanxiu's Chan teachings. People suspected that he was either inferior to Huanxiu or that he surpassed Huanxiu. He studied Confucianism in his youth but was not at peace with it. He often asked people which of the three teachings was the most venerable. People answered him with Buddhism, so he abandoned Confucianism and went to Mount Lu, where he requested ordination from Abbot Zhantang (湛堂). He aspired to visit various places. He first traveled to Mount Wuyi in Fujian and listened to Chan Master Mo'an (默庵) expounding gongan (koan), but he did not understand it for a month. So he used his own conjectures to look down on the Chan masters of various places. Soon after, he regretted it. He traveled to Xingguo in Chu, where the local government built a temple, and he renovated the monastic rules and settled the monks there. Prefect Ren (任, a prefect with the surname Ren) served him very respectfully, and his reputation was very high. After only a year, he left. He entered Shaolin Temple and visited the monk Xiu (休) to practice Chan, but he did not understand the opportunity. He said, 'Let me be a long-term rice-eating monk.' Even so, this old monk is truly my teacher. Therefore, wherever he traveled later, he called himself a monk of Shaolin Temple. From then on, his travels became more distant, traveling all over Wu, Chu, Yunnan, and Sichuan, worshiping the pagoda of Nanhua Temple and seeking the robe of Jizu Mountain. The clouds of Mount Tiantai and the snow of Mount Emei were all objects of his staff. Arriving at Gan
【English Translation】 Welcomed the master at the capital gate. He declined three times but could not refuse. So he went. There were one hundred and seventy people under his seat. They heard what they had never heard before. They gained what they had never gained before. They all said that the precious mirror was shining again. The previous hall leader had found the right person to entrust. He once traveled to Wutai Mountain. He lectured on the Lotus Sutra at Shouming Temple. The crowd saw white light surrounding the seat. Once, he was walking along the road to a hermitage. The monks bowed down and called him the Patriarch. They said, 'Yesterday I dreamed that the Garan (guardian deity of the monastery) was sweeping the door. Tomorrow the Patriarch will pass by here. Now the master has come.' The master smiled and said, 'The Patriarch has been gone for a long time.' The master has been in the position of hall leader for a long time. He has been outstanding. He has the style of the ancients. Grand Marshal Wang Gongdaokun said that the master was tall and sturdy. His appearance was dignified. His response was like a loud bell. His universal salvation was like a wide raft. His resistance to the waves was like a mountain standing. His manifestation of transformation according to circumstances was like a pearl running on a plate. As for his endowment of solitary enlightenment, he awakened the confused day by day. He took it upon himself to follow the Tao (the Way). (etc.). It is not a false statement. He passed away in April of the Yiyou year of the Wanli era. Grand Secretary Lu Gongsheng wrote on his stone to praise his virtue. Shanzhen (善真, Dharma name). His style name was Shixiang (實相). He was from Nanchang. His surname was Xiong. He participated in the teachings of Huanxiu (幻休, a Chan master) but did not fully understand Huanxiu. People suspected that he was not as good as Huanxiu. Or they thought he was better than Huanxiu. He studied Confucianism as a child but was not at peace with Confucianism. He often asked people who was the most respected of the three religions. People answered him with Buddhism. So he abandoned Confucianism and went to Lushan. He paid respects to the monk Zhantang (湛堂) and asked to have his hair cut. He had a strong desire to visit. He first traveled to Wuyi in Fujian. He listened to Chan Master Mo'an (默庵) speak about gongan (koan). He did not enter for a month. So he used his own ideas. He looked down on the various parties. Then he regretted it. He traveled to Xingguo in Chu. The state built a temple. He renovated the rules and settled the people in it. Grand Tutor Ren (任, a prefect with the surname Ren) served him with great care. His reputation was high. He left after only a year. He entered Shaolin. He visited the monk Xiu (休) and participated in Chan. The opportunity went back and forth but he did not recommend it. He said that he would be a long-term rice-eating monk. Although this old man is truly my teacher. Therefore, wherever he traveled later, he called himself Shaolin. Since then, his whereabouts have become more distant. He traveled all over Wu, Chu, Yunnan, and Sichuan. He paid respects to the pagoda of Nanhua. He visited the robe of Jizu. The clouds of Tiantai. The snow of Emei. They are all objects between the master's staff. Arrived in Gan
州疾作。命在呼吸。兀坐不睡。其徒明空進曰。師曾講觀法如指掌。今何以臨渴掘井。請放開養疾為正。師首肯。疾愈。囑徒曰。父子上山。各自努力。因入頂山獨棲。以姜葉為衣。野菜為食。適於雪夜負薪。霍然有省。住三年。入終南雲霧山。居九石坪。人云。此坪不開久矣。曾有六七人。入坪采木死於虎。師不為意。捫蘿剪棘。露坐七晝夜。稍開一徑于坪。建一室。名蘿月山房。修靜其中。雖絕粒經旬。處之夷然自得也。時休和尚已化。聞之為位拜哭。嘆曰。先師一把椅子可惜。或曰。師得無有餘念乎。師曰。此處安容。念為祖庭所繫不為人耳。未幾。入秦。游太白山靈山。將之華山。講道德南華二經。為士大夫延回漢南。講首楞嚴。仍入蜀廣元縣漢王山靜居。頓成叢林。已應雪峰寧羌二講。未久。門人請還漢王山。乃以萬曆戊戌五月示寂。遺言有樂志論。一行三昧說。及凈土應驗。山房夜話。詩偈雜作。傳於世。紫柏尊者曰。真禪師持行高潔。與余意氣相期。惜不得與之雅游。僅于峨嵋一交臂。而失之。曾投一偈。冀續後緣。而今則已矣。世之君子。試讀其樂志諸篇。可想而見也。師住峨嵋臥雲臺時。達師曾過訪之。故及之云。
孤月禪師傳
凈澄。燕京西河張氏子。生時。偶二僧至門。厥父喜。
【現代漢語翻譯】 現代漢語譯本： 州里發生了疾病，禪師的生命危在旦夕。他獨自靜坐，無法入睡。他的弟子明空進言說：『師父您曾經講解觀法，就像指著自己的手掌一樣清晰。現在怎麼像臨渴掘井一樣呢？請您放下一切，好好調養身體才是正道。』禪師點頭同意，疾病痊癒。他告誡弟子們說：『父子上山，各自努力。』於是進入頂山獨自居住，用姜葉做衣服，野菜當食物。在一個雪夜裡，他揹著柴火，忽然有所領悟。住了三年後，進入終南山的雲霧山，居住在九石坪。人們說：『這個地方荒廢很久了，曾經有六七個人進入坪地采木，都被老虎咬死了。』禪師不以為意，攀援藤蔓，砍除荊棘，露天靜坐了七個晝夜，稍微開闢出一條通往坪地的道路，建造了一間房子，命名為蘿月山房，在其中修習禪定。即使斷絕食物十幾天，也能安然自得。當時休和尚已經圓寂，禪師聽到訊息，對著他的牌位拜祭哭泣，嘆息說：『先師的一把椅子可惜了。』有人說：『師父您是不是還有什麼未了的心願呢？』禪師說：『這裡哪裡容得下？只是因為祖庭的緣故，不告訴你們罷了。』不久，禪師進入秦地，遊歷了太白山（Taibai Mountain）和靈山（Lingshan Mountain），準備前往華山（Hua Mountain），講解《道德經》（Dao De Jing）和《南華經》（Nanhua Jing）。被士大夫挽留回到漢南（Hannan），講解《首楞嚴經》（Shurangama Sutra）。之後又進入四川的廣元縣（Guangyuan County），在漢王山（Hanwang Mountain）靜居，很快就形成了一片叢林。已經應允了雪峰（Xuefeng）和寧羌（Ningqiang）兩地的講座。沒過多久，門人請他回到漢王山（Hanwang Mountain）。於是在萬曆戊戌年五月示寂。遺言有《樂志論》、《一行三昧說》以及《凈土應驗》、《山房夜話》、詩偈雜作，流傳於世。紫柏尊者（Zibo Venerable）說：『真禪師的持戒修行高潔，與我的意氣相投。可惜沒有機會和他一起遊玩，僅僅在峨嵋山（Emei Mountain）有過一面之緣，就失去了機會。』曾經投了一首偈語，希望能夠延續後緣，而現在已經不可能了。世上的君子，如果讀他的《樂志》等篇章，就可以想像他的為人了。禪師住在峨嵋山（Emei Mountain）臥雲臺（Woyun Platform）時，達師（Da Shi）曾經拜訪過他，所以提到了這件事。 孤月禪師傳 凈澄（Jingcheng），燕京（Yanjing）西河（Xihe）張氏的兒子。出生時，正好有兩個僧人來到門前，他的父親很高興。
【English Translation】 English version: In a state, a disease arose, and the Chan master's life was hanging by a thread. He sat alone, unable to sleep. His disciple Mingkong (Mingkong) advised, 'Master, you once explained the methods of contemplation as clearly as pointing to your own palm. Why are you now digging a well only when you are thirsty? Please put everything down and focus on recuperating.' The Chan master nodded in agreement, and his illness subsided. He admonished his disciples, 'Father and son climb the mountain, each striving on their own.' Thereupon, he entered Dingshan (Ding Mountain) to live alone, using ginger leaves as clothing and wild vegetables as food. One snowy night, while carrying firewood, he suddenly had an awakening. After living there for three years, he entered the Cloud and Mist Mountain (Yunwu Mountain) of Zhongnan Mountain (Zhongnan Mountain), residing at Jiushi Ping (Nine Stone Plateau). People said, 'This place has been deserted for a long time. Six or seven people entered the plateau to gather wood and were killed by tigers.' The Chan master paid no heed, climbing vines and cutting thorns, sitting in the open for seven days and nights, slightly clearing a path to the plateau, and building a room, naming it Luoyue Mountain House (Luoyue Mountain House), where he practiced meditation. Even if he abstained from food for more than ten days, he remained at ease. At that time, Monk Xiuhe (Xiuhe) had already passed away. Upon hearing the news, the Chan master bowed and wept before his memorial tablet, lamenting, 'What a pity for the late master's chair.' Someone said, 'Master, do you still have any unfulfilled wishes?' The Chan master said, 'Where is there room here? It's just for the sake of the ancestral temple that I don't tell you.' Soon after, the Chan master entered the Qin region, traveling to Taibai Mountain (Taibai Mountain) and Lingshan Mountain (Lingshan Mountain), preparing to go to Hua Mountain (Hua Mountain) to lecture on the Dao De Jing (Dao De Jing) and Nanhua Jing (Nanhua Jing). He was retained by scholars and officials to return to Hannan (Hannan), where he lectured on the Shurangama Sutra (Shurangama Sutra). Afterwards, he entered Guangyuan County (Guangyuan County) in Sichuan, residing in seclusion at Hanwang Mountain (Hanwang Mountain), which soon became a forest monastery. He had already accepted lectures at Xuefeng (Xuefeng) and Ningqiang (Ningqiang). Before long, his disciples invited him back to Hanwang Mountain (Hanwang Mountain). There, in the fifth month of the Wuxu year of the Wanli era, he passed away. His last words included On the Joy of Purpose, Discourse on the Samadhi of One Practice, as well as Verifications of Pure Land, Night Talks in the Mountain House, poems and verses, which were passed down to the world. Venerable Zibo (Zibo Venerable) said, 'Chan Master Zhen's (Zhen) adherence to precepts and practice was noble, and his spirit resonated with mine. It is a pity that I did not have the opportunity to travel with him, only meeting him once at Emei Mountain (Emei Mountain) before losing the chance.' He once sent a verse, hoping to continue the karmic connection, but now it is impossible. Gentlemen of the world, if you read his chapters such as On the Joy of Purpose, you can imagine his character. When the Chan master lived at Woyun Platform (Woyun Platform) on Emei Mountain (Emei Mountain), Da Shi (Da Shi) once visited him, so he mentioned this event. Biography of Chan Master Guyue (Guyue) Jingcheng (Jingcheng) was the son of the Zhang family of Xihe (Xihe) in Yanjing (Yanjing). At the time of his birth, two monks happened to arrive at the door, and his father was very pleased.
即請安名。僧曰。此兒非常。應名清正。未幾。父母相繼亡。師決志出家。行至雙城子。路逢僧求落髮。詢其來緣。乃初立名僧也。遂就金河寺剃落。其師令習經業。師不悅。示以唸佛法門。未週歲其師死。偶遇五臺善公。易名曰凈澄。即走古華嚴煉磨。日夜逼拶。忽疑滯頓開。如釋重負。求證於廣恩月溪老人。溪轉數語。師汗下不能對。因俾參無字。久之。獲印可。付以拂子手卷。南遊濟河。舟沒所有俱失。身附浮木獲免。自思所得未愜。即誓曰。此行。若不大悟而還者。有如河。自此提參益切。入蜀飛雪山獨居。弔影三年。一日造飯。遂定去。覺時飯生白醭。靜中嘗聞百里外人聲。久著地打坐。足為冷濕所乘。忽不能起。幸得人荷至後山。調息始愈。一日坐木上。正爾湛寂。忽聞爆竹聲。豁然心空。自是方得一切時中。洞然明妙。請印于圓覺法鑒和尚。又造廣福雲谷老人。谷見其一向孤迥迥底。即問曰。你卻似個死人。我且問你。大死底人。卻活時如何。師曰。眉毛眼上橫。鼻孔大頭垂。又問如何是無字意。師曰。風行草偃。水到渠成。又問。大地平沉。虛空粉碎。汝向甚麼處。安身立命。師曰。云消山嶽露。日出海天青。谷肯之。天順改元。還清涼。道聲遠播。代藩請詣內掖問道。感光明照徹內外。王大悅。因
就華嚴谷建寺。請額曰普濟。奉師開法其中。有清涼語錄。行世。嘗作山居詩云。甘貧林下思悠悠。竹榻橫眠枕石頭。格外生涯隨分足。都緣胸次一無求。又云。自住丹崖綠水傍。了無榮辱與閑忙。老僧不會還源旨。一住山青葉又黃。復坐脫于本寺。
石頭回禪師傳
自回。東川合州人。世為石工。雖不識字。志慕空宗。為僧于景德寺。精戒謹言。求人口授法華。日取崖石。手不釋錘鑿。而誦經不輟。南堂靜禪師。見而愍之。令罷誦。一意看趙州勘婆因緣。師唸唸不去心。久之。因鑿石石稍堅。盡力一槌。瞥見火光。遂大悟。說偈曰。用盡功夫。渾無巴鼻。火光迸散。元在這裡。南堂可之。為石工而又因石悟。諸方稱石頭和尚。有頌云。石頭和尚。咬嚼不入。打破虛空。露些子跡。既而歸釣魚山。建護國禪林。大開爐鞲。從化者眾。著草菴歌警世。其末云。老僧不知輪甲子。一葉落知天下秋。后自甃石二十四片為龕。自入掩門而逝。又有回禪師者。婺州人。育王諶和尚嗣也。住南澗西巖。新行經界法。回芟去茶窠植松柏。人訴于有司。追之甚峻。回曰。少待。吾行也。即剃頭沐浴。升堂辭眾曰。使命追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。瞑目而化。有司遂寢其事。
無
【現代漢語翻譯】 現代漢語譯本 在華嚴谷建造寺廟，題額為『普濟』（普遍救濟）。 迎請法師在此弘揚佛法，留有《清涼語錄》流傳於世。 曾作山居詩說：『甘於在林下貧困生活，思緒悠長，竹床橫臥，以石頭為枕。 格外的人生，隨緣而滿足，都是因為心中一無所求。』 又說：『獨自住在丹崖綠水旁，沒有榮辱也沒有閑忙。 老僧不會還源的旨意，一住山中，青葉又變黃。』 最終在本寺坐化圓寂。
石頭回禪師傳
回禪師，東川合州人，世代為石匠。 雖然不識字，卻立志嚮往空宗（佛教）。 在景德寺出家為僧，嚴守戒律，謹言慎行。 懇求他人教授《法華經》，每日取崖石，手中不停錘鑿，誦經也不停止。 南堂靜禪師見到后憐憫他，讓他停止誦經，一心參看趙州勘婆的因緣。 回禪師念念不忘此事，很久之後，因為鑿石頭時石頭稍硬，用盡全力一錘，忽然看見火光，於是大悟。 說偈語道：『用盡功夫，渾無巴鼻（著落處）。 火光迸散，原來就在這裡。』 南堂禪師認可了他。 因為是石匠又因石頭而悟道，所以各處都稱他為石頭和尚。 有頌詞說：『石頭和尚，咬嚼不入。 打破虛空，露出些許軌跡。』 之後回到釣魚山，建造護國禪林，大開爐鞲（比喻教化），跟隨他修行的人很多。 著有《草菴歌》警醒世人，歌的末尾說：『老僧不知輪甲子（歲月流逝），一葉落知天下秋。』 後來自己用二十四片石頭砌成石龕，自己進入石龕掩上門而逝世。 另有一位回禪師，婺州人，是育王諶和尚的嗣法弟子。 住在南澗西巖，當時推行新的經界法（丈量土地）。 回禪師剷除茶樹種植松柏，有人向官府告發，官府追捕得很急。 回禪師說：『稍等片刻，我這就走。』 於是剃頭沐浴，升堂向大眾告別說：『使命追呼不停留，不如長往事分明。 從前有個無生曲，可喜今朝調已成。』 瞑目而化。 官府於是停止了追捕。
無
【English Translation】 English version A temple was built in Huayan Valley, and it was named 'Puji' (Universal Salvation). A Dharma master was invited to propagate the Dharma there, leaving behind the 'Qingliang Quotations' which are circulated in the world. He once wrote a poem about living in the mountains, saying: 'Content with poverty under the forest, thoughts lingering, lying horizontally on a bamboo bed, using a stone as a pillow. An extraordinary life, content with one's lot, all because there is nothing sought in the heart.' He also said: 'Living alone beside the red cliffs and green waters, there is neither honor nor disgrace, nor leisure nor busyness. The old monk does not understand the meaning of returning to the source, staying in the mountains, the green leaves turn yellow again.' Finally, he passed away in seated meditation at this temple.
Biography of Zen Master Shitou Hui
Zen Master Hui, was from Hezhou, Dongchuan, and his family were stonemasons for generations. Although he was illiterate, he aspired to the doctrine of emptiness (Buddhism). He became a monk at Jingde Temple, strictly observing the precepts, being cautious in speech. He begged others to teach him the 'Lotus Sutra', taking stones from the cliffs every day, never putting down his hammer and chisel, and never stopping reciting the sutra. Zen Master Nantang Jing saw him and took pity on him, telling him to stop reciting the sutra and focus on contemplating the cause and condition of Zhaozhou's questioning of the old woman. Zen Master Hui never forgot this matter, and after a long time, because the stone was a little hard when he was chiseling, he struck it with all his strength, and suddenly saw a flash of light, and then he had a great enlightenment. He said in a verse: 'Using up all effort, there is no clue. The flash of light bursts forth, originally it is right here.' Zen Master Nantang approved of him. Because he was a stonemason and enlightened through stone, he was called Stone Monk everywhere. There is a verse saying: 'Stone Monk, cannot be chewed. Break the void, revealing a little trace.' Later, he returned to Diaoyu Mountain, built the Huguo Zen Forest, and greatly opened the furnace (metaphor for teaching), and many people followed him to practice. He wrote the 'Grass Hut Song' to warn the world, and the end of the song says: 'The old monk does not know the cycle of Jiazi (passing of time), one leaf falls and knows that autumn has come to the world.' Later, he built a stone niche with twenty-four pieces of stone, entered the stone niche himself, closed the door, and passed away. There is another Zen Master Hui, a native of Wuzhou, who was a Dharma heir of Abbot Yuwang Chen. He lived in Xiyan, Nanjian. At that time, a new land survey law (measuring land) was being implemented. Zen Master Hui removed the tea trees and planted pine and cypress trees, and someone reported him to the government, and the government pursued him very urgently. Zen Master Hui said: 'Wait a moment, I will go.' Then he shaved his head, took a bath, and ascended the hall to bid farewell to the crowd, saying: 'The mission is calling without stopping, it is better to go away clearly. There was a song of no birth before, and happily today the tune has been completed.' He closed his eyes and passed away. The government then stopped the pursuit.
None
盡燈禪師傳
祖燈。無盡其字也。族王氏。四明人。父好謙。嘗寫華嚴經。五色舍利。見於筆端。師年方幼。嘆曰。般若之驗。一至於斯邪。即求出家。依郡之天寧東白明公。秉戒于開元奎律師。已而日溪泳公。來代明公說法。命掌綱維司藏鑰。日溪升堂。師出問曰。生死事大。無常迅速。乞賜指示。溪曰。十二時中。密密參究。忽然觸著。卻來再問。師抗聲曰。無常迅速。生死事大。語未終。溪便喝。師遽禮拜。溪曰。見何道理。便爾作禮。師曰。開口即錯。溪領之。服勤數載。復出參名德。以驗其所證。時中峰本公在天目。方山瑤公居凈慈。無見睹公住華頂。斗巖芳公主景星。師皆與之辨。詰其所印。蓋不異日溪云。師得道已。思韜晦而護持之。乃入天臺上云峰。縛草為廬。宴坐其間。虎狼蛇豕。交跡于戶外。師攝伏之。不能加害。日與其徒修苦行。以自給。冬一裘。夏一葛。朝夕飯一盂。影不出山者。逾五十春秋。人多化之。有以土田為佈施者。師辭曰。先佛以乞食為事。吾焉用此為。然天性尤孝謹。迎母童氏養山中。年九十四而終。眾以非沙門行讓之。師曰。世尊尚升忉利天。為母說經。我何人。斯敢忘所自哉 洪武己酉春。示微疾。二月八日夜將半。顧左右曰。天嚮明乎。對曰未也。或曰。和尚正當
【現代漢語翻譯】 現代漢語譯本： 盡燈禪師傳
祖燈禪師，字無盡，是王氏家族的人，四明（今浙江寧波）人。他的父親王好謙，曾經抄寫《華嚴經》，五色的舍利出現在筆端。禪師年幼時，感嘆道：『般若（智慧）的靈驗，竟然到了這種地步嗎？』於是請求出家，依止四明天寧寺的東白明公。在開元寺的奎律師處受戒。之後，日溪泳公來代替明公說法，命他掌管綱維司的藏鑰。日溪泳公升座說法時，禪師出列問道：『生死是大事，無常迅速，請您指示。』日溪說：『十二時中，秘密參究，忽然觸著，再來問我。』禪師高聲說：『無常迅速，生死事大！』話未說完，日溪便喝斥。禪師立刻禮拜。日溪問：『見到什麼道理，便這樣作禮？』禪師說：『開口就錯了。』日溪認可了他。禪師服侍數年，又出去參訪名德，以驗證自己所證悟的。當時中峰本公在天目山，方山瑤公住在凈慈寺，無見睹公住在華頂，斗巖芳公主持景星寺。禪師都與他們辯論，詰問他們所印證的。大概與日溪所說沒有不同。禪師得道后，想韜光養晦而護持道業，於是進入天臺山的上云峰，用草捆紮成廬舍，在其中宴坐。虎狼蛇豕，都在門外留下軌跡，禪師攝伏了它們，不能加害。每天與他的徒弟們修苦行，以自給自足。冬天一件皮襖，夏天一件葛布衣，早晚吃一缽飯，不出山超過五十年。很多人被他感化。有人想用土地來佈施，禪師推辭說：『先佛以乞食為事，我用這些做什麼呢？』然而天性尤其孝順恭謹，迎請母親童氏到山中奉養，母親九十四歲時去世。眾人認為這不是沙門（出家人）的行為，勸諫他。禪師說：『世尊尚且上升到忉利天（佛教的欲界六天之一），為母親說經，我是什麼人，敢忘記根本呢？』洪武己酉年（1369年）春天，禪師示現輕微的疾病。二月八日夜晚將近一半時，回頭看著左右的人說：『天快亮了嗎？』回答說：『還沒有。』有人說：『和尚正當……』
【English Translation】 English version: The Biography of Chan Master Jin Deng (Exhausted Lamp)
Chan Master Zu Deng (Ancestral Lamp), with the courtesy name Wujin (Inexhaustible), belonged to the Wang family and was a native of Siming (present-day Ningbo, Zhejiang). His father, Wang Haoqian, once transcribed the Avatamsaka Sutra (Huayan Jing), and five-colored sarira (relics) appeared at the tip of his brush. When the Master was young, he exclaimed, 'The efficacy of Prajna (wisdom) has reached this point!' He then requested to leave home and became a disciple of Dongbai Minggong at Tianning Temple in Siming. He received the precepts from Vinaya Master Kui at Kaiyuan Temple. Later, Rixi Yonggong came to replace Minggong to preach the Dharma and appointed him to manage the key to the treasury of the monastic administration. When Rixi Yonggong ascended the Dharma seat, the Master stepped forward and asked, 'The matter of birth and death is great, and impermanence is swift. Please give me instructions.' Rixi said, 'In the twelve periods of the day, contemplate diligently and secretly. If you suddenly touch upon it, come and ask me again.' The Master exclaimed loudly, 'Impermanence is swift, and the matter of birth and death is great!' Before he finished speaking, Rixi shouted at him. The Master immediately prostrated. Rixi asked, 'What principle did you see that made you prostrate like this?' The Master said, 'To open one's mouth is to err.' Rixi acknowledged him. After serving for several years, the Master went out to visit famous virtuous monks to verify his own realization. At that time, Zhongfeng Bengong was at Tianmu Mountain, Fangshan Yaogong resided at Jingci Temple, Wujiandu Gong lived at Huading, and Douyan Fangzhu presided over Jingxing Temple. The Master debated with them all, questioning what they had certified. It was generally no different from what Rixi had said. After the Master attained the Way, he wanted to conceal his light and protect his practice. Therefore, he entered Shangyun Peak on Mount Tiantai, bound grass to make a hut, and sat in meditation there. Tigers, wolves, snakes, and pigs all left their tracks outside the door. The Master subdued them, and they could not harm him. Every day, he and his disciples practiced asceticism to support themselves. In winter, he wore a single fur coat, and in summer, a garment of coarse cloth. He ate one bowl of rice morning and evening, and he did not leave the mountain for more than fifty years. Many people were transformed by him. Someone wanted to donate land as an offering, but the Master declined, saying, 'The Buddhas of the past took begging as their practice. What would I do with these?' However, he was especially filial and respectful by nature. He welcomed his mother, Tong, to the mountain to care for her. His mother passed away at the age of ninety-four. The assembly considered this not to be the conduct of a sramana (monk) and advised him against it. The Master said, 'The World Honored One even ascended to Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) to preach the Dharma for his mother. Who am I to dare forget my origins?' In the spring of the year Ji You of the Hongwu reign (1369), the Master showed slight illness. On the eighth day of the second month, near midnight, he looked at the people around him and said, 'Is it almost dawn?' They replied, 'Not yet.' Someone said, 'The Abbot is just about to...'
此際何如。師破顏微笑曰。昔古德坐疾。有問者云。還有不病者乎。古德云有。又問云。何物是不病者。古德云。阿爺阿爺。師舉此良久。又曰。如此喚做病得否。眾無言。師曰。色身無嘗早求證悟。侍者執紙乞偈。師曰。無偈便不可死耶。乃書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。擲筆端坐而逝。壽七十八。臘五十七。火化。異香襲人。所獲舍利。不可勝計。塔于峰之左原。大河衛鎮撫林君性宗。嘗從師游。師勉以忠孝。迄能為國宣勞。為時顯人。恐師之行不白于叢林。請宋太史景濂文。宣師行業。其略云。嗚呼。若禪師者。可謂能守道而弗遷者矣。古之僧伽。多寄跡巖穴。友煙霞而侶泉石。至有蹞步不與塵俗接者。治內之功純。務外之意絕也。風教日偷。學者。始不知自立。榮名利養之念。日交蝕於心胸。奔競干請。無所不至。是以來有識者之訕侮。可勝嘆哉。禪師一缽。自將䇿厲學徒于寂寞之濵。雖施者填委。振起頹廢。重樓杰閣。彈指現前。亦未嘗見其有為。震黃鐘于瓦釜雷鳴之際。翔靈鳳于眾禽紛翥之時。謂為禪師矯弊之功。非耶。
會堂緣師傳
自緣。號會堂。姓陳氏。臺之臨海人。父某。以詩書為業。人稱為石泉處士。母某氏。感奇夢而生。師氣骨不凡。翛然有出塵之
【現代漢語翻譯】 現代漢語譯本： 『此時此刻，你覺得如何？』老師破顏微笑說：『過去有位古德（有德行的前輩）生病時，有人問他：『還有不生病的人嗎？』古德回答說：『有。』那人又問：『什麼是不生病的人？』古德說：『阿爺阿爺。』老師舉了這個例子很久，又說：『這樣叫作生病了嗎？』大家都沒有說話。老師說：『這個色身（指人的肉體）無常，要及早尋求證悟。』侍者拿著紙請求老師寫偈（佛教詩歌）。老師說：『沒有偈就不能死嗎？』於是寫道：『生滅與去來，本是如來藏（一切眾生本具的佛性）。拶倒五須彌（推倒五座須彌山，形容力量巨大），廓然無背向（開闊而沒有對立）。』寫完后擲筆端坐而逝，享年七十八歲，僧臘五十七年。火化后，異香撲鼻，所得舍利（佛教聖物）多得數不清。塔建在峰的左邊原野上。大河衛鎮撫林君性宗，曾經跟隨老師遊學，老師勉勵他要忠孝，最終他能為國家效勞，成為當時顯赫的人物。他擔心老師的德行不被叢林（指佛教界）所知，請宋太史景濂寫文章來宣揚老師的行業，文章大略是：『唉！像禪師這樣的人，可以說是能夠堅守道義而不改變的人啊。古代的僧伽（僧團）大多寄身於巖洞，與煙霞為友，與泉石為伴，甚至有寸步不與塵俗接觸的人。他們修身養性的功夫純粹，沒有向外追求的意念。世風教化一天天衰敗，學習的人開始不知道自立，追求榮名利養的念頭，一天天侵蝕著他們的心胸，奔走鉆營，無所不用其極。因此，有見識的人的譏諷，怎麼能說完呢！禪師一缽，親自帶領督促學徒在寂寞的河邊學習。即使施捨的人很多，也能振興衰敗的事業，重樓杰閣，彈指間就能出現，但也沒見他有什麼作為。他能在瓦釜雷鳴（比喻庸才顯貴）的時候發出黃鐘大呂般的聲音，能在眾禽紛飛的時候像靈鳳一樣翱翔。說禪師有匡正時弊的功勞，難道不是嗎？』
會堂緣師傳
自緣，號會堂，姓陳氏，是臺州臨海人。他的父親以詩書為業，人們稱他為石泉處士。他的母親夢到奇異的景象而生下他。老師氣度不凡，超脫塵世。
【English Translation】 English version: 『What is it like at this moment?』 The master smiled broadly and said, 『In the past, an ancient worthy (a virtuous predecessor) was ill. Someone asked him, 『Are there any who are not ill?』 The ancient worthy replied, 『Yes.』 The person then asked, 『What is it that is not ill?』 The ancient worthy said, 『A-ye, A-ye.』 The master cited this example for a long time, and then said, 『Can this be called being ill?』 The assembly was silent. The master said, 『This impermanent physical body should seek enlightenment early.』 An attendant held paper and requested a verse (Buddhist poem). The master said, 『Can one not die without a verse?』 Thereupon he wrote: 『Birth and death, coming and going, are originally the Tathagata-garbha (the Buddha-nature inherent in all beings). Overthrowing the five Sumeru mountains (describing immense power), vast and without opposition.』 After writing, he threw down the pen, sat upright, and passed away, at the age of seventy-eight, with fifty-seven years of monastic life. After cremation, a strange fragrance filled the air, and the relics (Buddhist sacred objects) obtained were countless. The stupa (a mound-like or hemispherical structure containing relics) was built on the left side of the peak. Lin Jun Xingzong, the garrison commander of the Dahe Guard, once studied with the master. The master encouraged him to be loyal and filial, and ultimately he was able to serve the country and become a prominent figure of the time. Fearing that the master's virtue would not be known to the Sangha (Buddhist community), he asked Song Taishi Jinglian to write an article to proclaim the master's deeds. The article roughly says: 『Alas! A Zen master like this can be said to be one who can uphold the Way and not change. Ancient Sanghas mostly lived in caves, befriended mist and clouds, and accompanied springs and rocks, even to the point of not having any contact with the mundane world. Their efforts in self-cultivation were pure, and their intentions to seek outward were cut off. As the customs and teachings decline day by day, students begin to not know how to be independent. The thoughts of pursuing fame and profit erode their hearts day by day, and they run around seeking favors, stopping at nothing. Therefore, the ridicule of those with insight is beyond description! The Zen master, with a single bowl, personally led and urged his disciples to study on the desolate shore. Even though the donors were numerous, he was able to revive the declining affairs, and magnificent buildings appeared in an instant, but he was never seen to have done anything for it. He can make the sound of a yellow bell amidst the sound of a broken pot (a metaphor for the rise of the mediocre), and soar like a spiritual phoenix when the birds are flying in confusion. Is it not true that the Zen master has the merit of correcting the abuses of the time?』
Biography of Zen Master Huitang Yuan
Zi Yuan, styled Huitang, whose surname was Chen, was a native of Linhai in Taizhou. His father was engaged in poetry and books, and people called him the Recluse of Stone Spring. His mother conceived him after a strange dream. The master had extraordinary bearing, detached from the world.
趣。初為四明白雪寺觀公弟子。十七剃髮受具戒。即以縛禪為事。還臺謁天寧日溪泳公。泳公一見。輒加獎予。泳遷凈慈。師從行。咨決心要知解。且日至漸息群念。期造于無念。時處士君春秋高。師欲盡覲省之禮。復還臺。道經寧海。日已暮。悲風號林莽間。師遑遑急走。欲求憩泊之地。竟不可得。夜行三里所。乃逢逆旅主人。破屋一間。不能蔽風雨。師竟夕不寐。明發。指天自誓曰。所不能建菴廬以延。旦過者有如日。阛阓中有妙相。古寺兩廡蕭然。不留一物。師往還視。喜曰是足以遂吾志矣。白于主僧。假西偏糞除蕪薉。具床幾。設衾褥。下至庖廚溷湢之屬。罔不整潔。吳楚閩浙之士。肩摩袂接。而至者如歸。皆得歇息安飽而去。其費一出師之經畫。先是。縣東有桃源橋。跨廣度河上。故有圓通閣。歲久將壓。縣人李斯民。撤而新之。邀致師為主。師遂遷至其處。遇過客如初。師猶以為未足。儉衣削食。建華嚴寶閣。月集善士。閱華嚴經。橋之南。復筑彌陀閣。像凈土十六觀相。覽者觀相興行。啓發極樂正因。閣道行空。朱甍耀日儼然。如化人天宮矣。事聞于朝。授師金襕法衣。及錫佛心普濟之號。仍俾報恩寺額。以寵異之。師既受命。復自唸曰。上之恩侈矣。顧塵居雜沓。無以稱清凈宏偉之觀。爰擇地縣北五
【現代漢語翻譯】 現代漢語譯本： 釋趣，最初是四明白雪寺觀公的弟子。十七歲剃度受具足戒。隨即以禪修作為主要事務。之後前往臺州拜謁天寧寺的日溪泳公。泳公一見，就對他加以讚賞。泳公遷往凈慈寺，釋趣跟隨前往，請教決心的要領和理解。並且每天逐漸減少各種雜念，期望達到無念的境界。當時處士君春秋已高，釋趣想要盡到拜見問候的禮節，於是返回臺州。途中經過寧海，天色已晚，悲涼的風在樹林草莽間呼嘯。釋趣匆忙急走，想要尋找可以休息住宿的地方，最終沒有找到。夜裡走了三里左右，才遇到一家旅店的主人，只有一間破屋，不能遮擋風雨。釋趣整夜無法入睡。第二天早上，指著天空發誓說：『我不能建造菴廬來接納早晨路過的人，就像太陽一樣。』集市中有奇妙的景象，古寺的兩側廂房空曠冷清，不留一物。釋趣來回察看，高興地說：『這裡足以實現我的志向了。』於是稟告主持僧人，借用西邊的廂房清除糞便和雜草，置辦床幾，鋪設被褥，下至廚房廁所等，沒有不整理乾淨的。吳楚閩浙的士人，肩挨著肩，袖子挨著袖子，來到這裡就像回到家一樣，都能得到休息和飽餐后離去。這些費用都出自釋趣的經營計劃。此前，縣東有桃源橋，橫跨廣度河上，因此有圓通閣。年久將要倒塌，縣人李斯民拆除後重新建造，邀請釋趣來主持。釋趣於是遷到那裡，對待過路客人如同當初一樣。釋趣仍然認為這還不夠，節儉衣食，建造華嚴寶閣，每月聚集善士，閱讀《華嚴經》。橋的南面，又建造彌陀閣，塑造凈土十六觀的形象，觀看的人通過觀像而修行，啓發往生極樂世界的正因。閣道的空中樓閣，紅色的屋檐在陽光下閃耀，儼然如同化生天宮一般。這件事上報到朝廷，授予釋趣金襕法衣，以及賜予『佛心普濟』的稱號，仍然賜予報恩寺的匾額，以此來寵愛和特別對待他。釋趣接受命令后，又自己想到：『皇上的恩典太豐厚了，但居住在塵世中，雜亂不堪，無法與清凈宏偉的景象相稱。』於是選擇在縣北五
【English Translation】 English version: Shi Qu (a monk's name), initially a disciple of Guan Gong at the Siming Baisue Temple. At the age of seventeen, he was tonsured and received the complete precepts. Immediately, he devoted himself to Chan meditation. Later, he went to Taizhou to visit Yong Gong of Tianning Temple, Rixi. Yong Gong praised him upon their first meeting. When Yong Gong moved to Jingci Temple, Shi Qu followed, seeking guidance on the essentials of determination and understanding. He gradually reduced various distracting thoughts daily, aspiring to reach a state of no-thought. At that time, the recluse Jun Chunqiu was advanced in years, and Shi Qu wished to pay his respects. Thus, he returned to Taizhou. Passing through Ninghai, it was already late, and a mournful wind howled through the forests and thickets. Shi Qu hurried along, seeking a place to rest, but to no avail. After walking about three miles at night, he encountered the owner of an inn, a dilapidated house that could not shield from the wind and rain. Shi Qu remained sleepless throughout the night. At dawn, he pointed to the sky and vowed: 'I cannot build a hermitage to accommodate those passing by in the morning, like the sun.' There is a wondrous sight in the marketplace, the two wings of the ancient temple are desolate and empty, without a single item. Shi Qu inspected it back and forth, and happily said: 'This is sufficient to fulfill my aspirations.' He then reported to the head monk, borrowed the west wing to clear away dung and weeds, furnished beds and desks, and provided quilts and mats, down to the kitchen and latrine, all were cleaned and tidied. Scholars from Wu, Chu, Min, and Zhe, shoulder to shoulder, sleeve to sleeve, arrived as if returning home, all were able to rest and eat their fill before departing. These expenses all came from Shi Qu's planning. Previously, there was Taoyuan Bridge in the east of the county, spanning the Guangdu River, hence the Round Enlightenment Pavilion. After years of disrepair, it was about to collapse. Li Simin, a resident of the county, demolished and rebuilt it, inviting Shi Qu to preside over it. Shi Qu then moved there, treating passing guests as before. Shi Qu still felt this was not enough, so he economized on clothing and food, built the Avatamsaka Treasure Pavilion, and gathered virtuous people monthly to read the Avatamsaka Sutra. To the south of the bridge, he built the Amitabha Pavilion, sculpting the sixteen contemplations of the Pure Land, those who viewed the images practiced accordingly, inspiring the right causes for rebirth in the Land of Ultimate Bliss. The pavilion's aerial walkways, with red eaves shining in the sun, resembled a celestial palace created by transformation. This matter was reported to the court, and Shi Qu was granted a golden kasaya (robe), as well as the title 'Universal Salvation of the Buddha-Mind,' and the plaque of Baoen Temple was bestowed, to honor and treat him specially. After receiving the order, Shi Qu thought to himself: 'The Emperor's grace is too generous, but living in the mundane world, it is chaotic and cannot match the pure and magnificent sight.' Therefore, he chose a site five li north of the county.
里。而近大橋之陽。林樾蒼潤。蔚為神靈之壤。新建報恩院一區。晨夕帥其徒。以祝釐報上為務。繇是。兩地之間。鐘魚互答。有若東西家焉。元季政亂。海上兵動。烽火漲天。三閣與寺。皆鞠為茂草之場。師衋然傷心。又以興復為己任。持缽行化聚落中。隨其地建華嚴傳經之會。演說因果。屠沽為之易業。於是施者四集。師仍于桃源夾河。兩堤悉甃以石。建杰閣三楹間。命工塑佛菩薩天神諸像。畢工未久。而師厭世矣。師一旦早作。無疾如平時。索浴更衣。屬諸弟子。以見性為急。且曰。吾明日將逝。至期呼筆書偈。怡然委順。時 國朝洪武戊申三月某日。世壽五十九。僧臘四十二。龕留七日。顏貌如生。茶毗。得舍利無算。其徒即寺西北偏。塔而藏之。宋景濂為之銘。從學子方孝孺請也。
雪庭傳
雪庭某公。自號梅雪隱人。杭仁和人。父桂姓。徴名。母徐氏。昆仲三人。師最少。以景泰丙子生。毀齒喪父。患痘風。雙目短視羞明。抱疾弗瘳。夢中。感金神教使出家。母兄不允。年十五。雖慕道求師。不得正眼。成化癸巳。聞四川休休翁。寓郡城仙靈寺。往叩之。一見契合。始落髮。受無字公案。日夜研究。猶滯沉寂之境。座元勉以看教。因閱楞嚴。至一毛端上現寶王剎。有疑。乙巳寓江陰乾明寺。
【現代漢語翻譯】 現代漢語譯本： 里。靠近大橋的南面，樹林茂盛潤澤，儼然是神靈居住的地方。新建了一處報恩院，早晚率領他的弟子，以祈福報效國家為己任。因此，兩地之間，鐘聲和魚磬之聲相互應答，好像是東西鄰居一樣。元朝末年政治混亂，海上戰事頻發，烽火瀰漫天空。三閣和寺廟，都被燒燬成為長滿野草的荒地。雪庭禪師非常傷心，又以復興寺廟為己任。他手持缽盂，在各個村落中化緣，根據當地的情況舉辦華嚴傳經法會，宣講因果報應的道理，以殺生為業和賣酒的人都因此改變了職業。於是，四方施捨的人紛紛前來。雪庭禪師還在桃源夾河的兩岸，全部用石頭砌築堤岸，建造了三間高大的樓閣，命工匠塑造佛、菩薩、天神等各種神像。工程完工不久，雪庭禪師就去世了。雪庭禪師有一天早上起來，沒有生病，和平時一樣。他要求沐浴更衣，囑咐各位弟子，要以明心見性為最緊要的事情，並且說：『我明天就要走了。』到了那天，他拿起筆寫下偈語，安詳地去世了。時間是明朝洪武戊申年三月某日，世壽五十九歲，僧臘四十二年。遺體在龕中停放了七天，容貌栩栩如生。火化后，得到無數舍利。他的弟子們就在寺廟西北角，建塔安葬。宋濂為他撰寫了墓誌銘，這是應他的學生方孝孺的請求。
雪庭傳
雪庭某公，自號梅雪隱人，是杭州仁和縣人。父親姓桂，名諱已不可考。母親是徐氏。兄弟三人，雪庭禪師最小。生於明朝景泰丙子年。幼年喪父，患有痘瘡後遺癥，雙目視力不好，畏光。長期生病無法痊癒。夢中，感應到金神教他出家。母親和哥哥不同意。十五歲時，雖然仰慕佛道，尋求師父，但沒有遇到真正有眼力的人。成化癸巳年，聽說四川的休休翁，住在杭州城裡的仙靈寺，前去拜訪。一見如故，於是剃度出家，接受了『無字公案』，日夜研究，但仍然停留在沉寂的境界。座元勸他研習經教，因此閱讀《楞嚴經》，讀到『一毛端上現寶王剎』時，產生了疑問。乙巳年，住在江陰乾明寺。
【English Translation】 English version: Li. Near the south side of the Great Bridge, the forests are lush and verdant, truly a place where spirits dwell. A new Bao'en Monastery was built, and morning and evening he led his disciples, taking it as their duty to pray for blessings and repay the country. Therefore, between the two places, the sounds of bells and fish-shaped wooden percussion instruments answered each other, as if they were neighbors to the east and west. At the end of the Yuan Dynasty, the government was in chaos, and there were frequent naval battles at sea, with beacon fires filling the sky. The three pavilions and the temple were all burned down and became fields overgrown with weeds. The master was deeply saddened and took it upon himself to restore the temple. He carried his alms bowl and begged for donations in various villages, holding Huayan Sutra transmission gatherings according to local conditions, and expounding the principles of cause and effect, so that those who made a living by killing and selling wine changed their professions. As a result, donors from all directions came. The master also built stone embankments on both sides of the Taoyuan River, and built three grand pavilions, commissioning craftsmen to sculpt statues of Buddhas, Bodhisattvas, gods, and other deities. Not long after the project was completed, the master passed away. One morning, the master got up early, without any illness, just as usual. He asked to bathe and change his clothes, and instructed his disciples to make seeing their own nature the most urgent matter, and said, 'I will be leaving tomorrow.' When the time came, he picked up a pen and wrote a verse, and passed away peacefully. The time was a certain day in the third month of the Wushen year of the Hongwu reign of the Ming Dynasty. His age was fifty-nine, and his monastic age was forty-two. His body was placed in a reliquary for seven days, and his appearance was lifelike. After cremation, countless śarīra (relics) were obtained. His disciples built a pagoda in the northwest corner of the temple to bury them. Song Lian wrote his epitaph at the request of his student Fang Xiaoru.
Biography of Xueting
So-and-so of Xueting, who styled himself Plum-Snow Recluse, was a native of Renhe County, Hangzhou. His father's surname was Gui, and his given name is unknown. His mother was a Xu. He had three brothers, and the master was the youngest. He was born in the Bingzi year of the Jingtai reign of the Ming Dynasty. He lost his father at a young age and suffered from the aftereffects of smallpox, with poor eyesight and photophobia. He was chronically ill and could not recover. In a dream, he was inspired by the Golden God to become a monk. His mother and elder brother did not agree. At the age of fifteen, although he admired the Buddhist path and sought a teacher, he did not find someone with true insight. In the Gui Si year of the Chenghua reign, he heard that Xiuxiuweng of Sichuan was residing in Xianling Temple in Hangzhou, so he went to visit him. They immediately connected, and he was tonsured and became a monk, receiving the 'wordless koan', which he studied day and night, but he remained in a state of stagnation. The zuoyuan (head monk) encouraged him to study the scriptures, so he read the Śūraṅgama Sūtra, and when he read 'on the tip of a single hair appears a Bao Wang (Treasure King) kṣetra (Buddha-field)', he had doubts. In the Yi Si year, he resided in Qianming Temple in Jiangyin.
忽睹萬佛閣。金碧崢嶸于眉宇間。偶會得毛端現剎之句。始知幻寄兩間如夢如旅。又明年。因詠黃鸝。有作者云。此句法未得。意在言外之趣。繇此。茅塞泮然。衝口道云。多情自信惜春光。飛入園林錦繡鄉。記得小牕驚我夢。滿庭紅杏帶斜陽。后因除夕聞鐘。大悟曰。圓響心非聞。大千同一照。抹過上頭關。更不存玄妙。乙卯。休休翁。應湖南凈慈請。師復依附。日逐尋究。乃蒙印可。所著有請益警進。拈古頌古。擬寒山。和永明詩偈等。凡二十卷。號幻寄集。夫幻即寄之跡。寄乃幻之跡。幻起寄亡。全寄是幻。幻逐寄生。全幻是寄。翳目生華。山河大地。華翳不生。空真實際。幻之寄之。誠哉兒戲。師自語也。
天界成禪師傳
道成。字鷲峰。別號雪軒。居薊北之云州。出家受具戒。結三人為友。雲遊至山東之青州。居士窯中。刻苦究參。脅不沾席者。三逾寒暑。一日忽見一老人自外而來。儀貌甚古。謂師曰。汝三人。苦學如此。他日必作法門樑棟。言已忽不見。繇是愈厲精苦。久之。聞濟南秋江潔公。大弘曹洞宗旨。遂往見之。潔問何處來。師曰。青州。曰。帶得青州布衫來否。師曰。呈似和尚了也。曰。如何是布衫下事。師曰。千年桃核里。元是舊時仁。潔肯之曰。是汝本有之事。善自護持。他
【現代漢語翻譯】 現代漢語譯本： 忽然看見萬佛閣，金碧輝煌，彷彿就在眉宇之間。偶然體會到『毛端現剎』（微小的毛端上顯現宏偉的佛寺）的詩句，這才明白幻象寄託于天地之間，如同夢境和旅途。又過了一年，因為吟詠黃鸝，有作者說：『這句法沒有領會到，意在言外的趣味。』因此，我茅塞頓開，脫口而出：『多情自信惜春光，飛入園林錦繡鄉。記得小窗驚我夢，滿庭紅杏帶斜陽。』後來因為除夕聽到鐘聲，大徹大悟說：『圓滿的鐘聲在心中，並非用耳朵聽到的，整個大千世界都同一光明照耀。抹去頭上的關卡，更不存在什麼玄妙。』乙卯年，休休翁（法號）應湖南凈慈寺的邀請，師父再次依附前往，每天都去尋究佛法，於是得到印可。所著有請益警進、拈古頌古、擬寒山、和永明詩偈等，共二十卷，號為《幻寄集》。幻象就是寄託的痕跡，寄託就是幻象的痕跡。幻象生起則寄託消亡，全部的寄託都是幻象；幻象隨著寄託而生，全部的幻象都是寄託。就像眼睛有病會看到虛幻的景象，山河大地都是虛幻的；當眼睛的疾病消失，就不會再有虛幻的景象，顯現的就是空性的真實。幻象和寄託，實在是像小孩子玩遊戲一樣。』這是師父的自語。
天界成禪師傳
道成，字鷲峰，別號雪軒，居住在薊北的云州（地名）。出家受具足戒后，與三人結為朋友，雲遊到山東的青州（地名），住在居士的窯洞中，刻苦鉆研參悟。不躺下睡覺，持續了三年多。一天，忽然看見一位老人從外面走來，儀容相貌非常古樸，對師父說：『你們三人，如此刻苦學習，將來必定成為佛法門中的棟樑。』說完忽然不見了。因此更加努力精進。過了很久，聽說濟南的秋江潔公（人名）大力弘揚曹洞宗的宗旨，於是前去拜見。潔公問：『從哪裡來？』師父說：『青州。』潔公說：『帶得青州的布衫來嗎？』師父說：『已經呈給和尚您了。』潔公說：『如何是布衫下的事？』師父說：『千年桃核里，原本就是舊時的仁。』潔公認可地說：『這是你本來就有的東西，好好守護它。』
【English Translation】 English version: Suddenly, I saw the Wanfo Pavilion (Ten Thousand Buddhas Pavilion), its golden and jade splendor towering between my eyebrows. I happened to comprehend the verse 'a temple appearing on the tip of a hair' (meaning a grand temple appearing on a tiny hair), and then I understood that illusions are entrusted between heaven and earth, like dreams and journeys. The following year, while chanting about the oriole, an author said: 'This phrasing has not grasped the intended meaning, which lies in the implied interest beyond words.' Because of this, my mind was suddenly enlightened, and I blurted out: 'Affectionately and confidently cherishing the spring light, flying into the garden, a land of brocade. I remember the small window startling my dream, the courtyard full of red apricots bathed in the setting sun.' Later, upon hearing the New Year's Eve bell, I had a great realization, saying: 'The complete sound is in the heart, not heard by the ears; the entire universe is illuminated by the same light. Erase the barrier above, and there is no more mystery.' In the year of Yimao, Xiuxi Weng (a Dharma name) responded to the invitation of Jingci Temple in Hunan, and the master again attached himself to it, seeking and investigating the Dharma daily, and thus received approval. His writings include 'Qingyi Jingjin' (Seeking Benefit and Admonishing Progress), 'Nian Gu Song Gu' (Citing Ancient Cases and Praising the Ancients), 'Ni Hanshan' (Imitating Hanshan), and 'He Yongming Shi Ji' (Responding to Yongming's Poems and Verses), totaling twenty volumes, entitled 'Huan Ji Ji' (Collection of Illusory Entrustments). Illusion is the trace of entrustment, and entrustment is the trace of illusion. When illusion arises, entrustment ceases; all entrustment is illusion. Illusion arises with entrustment; all illusion is entrustment. Like seeing flowers due to diseased eyes, mountains, rivers, and the great earth are illusory. When the eye disease disappears, there are no more illusory appearances, and what appears is the true reality of emptiness. Illusion and entrustment are truly like children's games.' This is the master's self-talk.
The Biography of Chan Master Tiantai Cheng
Daocheng, styled Jiufeng, with the alias Xuexuan, lived in Yunzhou (a place name) in Jibei. After leaving home and receiving the complete precepts, he formed a friendship with three others and traveled to Qingzhou (a place name) in Shandong, residing in a layman's kiln, diligently studying and contemplating. He did not lie down to sleep for more than three years. One day, he suddenly saw an old man coming from outside, with a very ancient appearance, who said to the master: 'You three, studying so diligently, will surely become pillars of the Dharma gate in the future.' After saying this, he suddenly disappeared. Therefore, he became even more diligent and assiduous. After a long time, he heard that Qiujiang Jie Gong (a person's name) of Jinan was greatly promoting the Caodong school's teachings, so he went to visit him. Jie Gong asked: 'Where do you come from?' The master said: 'Qingzhou.' Jie Gong said: 'Did you bring the cloth robe of Qingzhou?' The master said: 'I have already presented it to the abbot.' Jie Gong said: 'What is the matter beneath the cloth robe?' The master said: 'In the thousand-year-old peach pit, there is originally the old kernel.' Jie Gong acknowledged him, saying: 'This is something you inherently possess; cherish it well.'
曰弘吾道。惜吾不及見矣。后出世住萊州大澤山。每說法。聽者千餘人。 洪武壬戌。 詔。天下設僧司。揀名德以居之。師首膺其選。授青州都綱。 高皇帝聞其賢。召為僧錄司右講經。命考試天下僧人。稱 旨。賜金襕衣。 命住持天界。懇辭。 上不允。賜詩留之。及 太宗文皇帝嗣位。命師宣諭日本陛辭。 賜金缽錫杖等物。既至。宣示 朝廷恩威。闡揚佛祖宗旨。自其國王而下。莫不俯伏向化。明年師還。而國人入貢。稱謝者即至 上大悅。升師左善世。復率天下僧于鐘山。修設大會。師承 旨說法。聽者數萬人。是日有瑞應。 上聞之悅。御製感應詩三章。 賜師。累賜金帛。作大毗盧閣于寺后。 皇上北狩。數師入覲。賜賚甚厚。 仁宗在春宮時。有忌師之寵者。構詞間之。及御極。遂謫師海南。 宣宗嗣位。首遣官召師還京。且 敕禮部左善世。到須別見。師至。入見便殿。慰勞甚至 賜彩段若干疋。鈔萬緡。仍 命掌僧錄司事。無何入疏。乞歸南京天界之西庵以終老。 上從之。賜白金楮幣。及[鐮-兼+(畏-田+廿)]金佛。敕兵部給驛舟。命中官護送。逾三歲。辛亥十二月八日。微疾端坐而逝。阇維。得堅固子無算于灰燼中。 上遣官諭祭賜塔所。師身長七尺。廣顙豐頤。修然出人之表。歷
【現代漢語翻譯】 現代漢語譯本： （有人）說弘揚我的佛法，可惜我沒能見到他。後來他到萊州大澤山居住，每次說法，聽眾都有千餘人。 洪武壬戌年（1382年），朝廷下詔在全國設立僧司，選拔有德行的僧人來擔任。大師首先被選中，被授予青州都綱（僧官名）。 高皇帝（明太祖朱元璋）聽說他賢能，召他擔任僧錄司右講經（官職名），命他主持考試全國僧人。他很稱皇帝的心意，皇帝賜給他金襕袈裟。 皇帝命他住持天界寺（寺廟名），他懇切辭謝，皇帝不答應，賜詩挽留他。等到太宗文皇帝（明成祖朱棣）繼位，命令大師出使日本宣揚朝廷的旨意，並向皇帝辭行。 賜給他金缽、錫杖等物品。大師到達日本后，宣示朝廷的恩威，闡揚佛祖的宗旨。從日本國王以下，沒有不俯首歸化的。第二年，大師回國，而日本國人也來朝貢，稱謝的使者接連來到，皇上非常高興，升大師為左善世（官職名）。又率領天下僧人在鐘山（地名）舉辦大型法會，大師奉旨說法，聽眾有數萬人。當天出現了祥瑞的景象，皇上聽了很高興，御製感應詩三章，賜給大師，多次賜給金銀財物，並在寺后建造大毗盧閣（建築名）。 皇上北巡，多次召大師入朝覲見，賞賜非常豐厚。仁宗（明仁宗朱高熾）在東宮（太子居所）時，有嫉妒大師受寵的人，進讒言離間他們。等到仁宗即位，就將大師貶謫到海南。 宣宗（明宣宗朱瞻基）繼位后，首先派遣官員召大師回京，並且敕令禮部左善世到（大師住所）必須親自拜見。大師到達京城，入宮覲見，皇帝慰勞得非常周到，賜給彩段若干匹，鈔一萬緡，仍然命令他掌管僧錄司事。不久，大師上疏，請求回到南京天界寺的西庵安度晚年，皇上同意了他的請求，賜給他白金、紙幣，以及[鐮-兼+(畏-田+廿)]金佛（金佛像），敕令兵部提供驛站的船隻，命令宦官護送。過了三年，辛亥年十二月八日，大師稍微有些疾病，端坐而逝。火化后，在灰燼中得到無數堅固子（舍利子）。 皇上派遣官員前往祭奠，並賜給塔所。大師身高七尺，額頭寬廣，面頰豐滿，身材修長，超出常人。經歷
【English Translation】 English version: (Someone) said that he promotes my Dharma, it's a pity that I didn't get to see him. Later, he lived in Daze Mountain in Laizhou. Every time he preached, there were more than a thousand listeners. In the Renxu year of Hongwu (1382), the imperial court issued an edict to establish monk offices throughout the country, selecting monks with virtue to serve. The master was first selected and awarded the title of Qingzhou Dugang (name of a monk official). Emperor Gao (Zhu Yuanzhang, the Hongwu Emperor) heard of his virtue and summoned him to serve as the Right Lecturer of the Sangha Registry (name of an official position), ordering him to preside over the examination of monks throughout the country. He was very pleasing to the emperor, and the emperor bestowed upon him a kasaya of golden brocade. The emperor ordered him to preside over Tianjie Temple (name of a temple), he earnestly declined, but the emperor did not allow it, and bestowed a poem to keep him. When Emperor Taizong Wen (Zhu Di, the Yongle Emperor) succeeded to the throne, he ordered the master to go to Japan to proclaim the imperial will and bid farewell to the emperor. He was given items such as a golden bowl and a tin staff. After the master arrived in Japan, he proclaimed the emperor's grace and power, and expounded the Buddha's teachings. From the King of Japan downwards, none did not submit and convert. The following year, the master returned to the country, and the Japanese also came to pay tribute, and envoys came to express their gratitude. The emperor was very pleased and promoted the master to Zuo Shanshi (name of an official position). He also led the monks of the world to hold a large Dharma assembly at Zhongshan (place name). The master preached according to the imperial decree, and there were tens of thousands of listeners. On that day, auspicious omens appeared. The emperor was very pleased to hear of it, and composed three chapters of poems of response, which he bestowed upon the master, and repeatedly bestowed gold and silver treasures, and built the Great Vairocana Pavilion (name of a building) behind the temple. When the emperor made a northern tour, he repeatedly summoned the master to court, and bestowed very generous rewards. When Emperor Renzong (Zhu Gaochi, the Hongxi Emperor) was in the Eastern Palace (the Crown Prince's residence), there were those who were jealous of the master's favor and sowed discord between them. When Emperor Renzong ascended the throne, he exiled the master to Hainan. When Emperor Xuanzong (Zhu Zhanji, the Xuande Emperor) succeeded to the throne, he first sent officials to summon the master back to the capital, and ordered Zuo Shanshi of the Ministry of Rites to personally visit (the master's residence). When the master arrived in the capital, he entered the palace to meet the emperor, who comforted him very thoughtfully, and bestowed several bolts of colored silk and 10,000 strings of cash, and ordered him to take charge of the Sangha Registry again. Soon after, the master submitted a memorial, requesting to return to the West Hermitage of Tianjie Temple in Nanjing to spend his remaining years. The emperor granted his request, and bestowed white gold, paper money, and a [鐮-兼+(畏-田+廿)] gold Buddha (golden Buddha statue), and ordered the Ministry of War to provide post station boats, and ordered eunuchs to escort him. Three years later, on the eighth day of the twelfth month of the Xin Hai year, the master passed away peacefully while sitting upright with a slight illness. After cremation, countless solid seeds (sarira) were obtained from the ashes. The emperor sent officials to offer sacrifices and bestowed a pagoda site. The master was seven feet tall, with a broad forehead, full cheeks, and a slender figure, surpassing ordinary people. He experienced
事 四朝。五十餘年。三坐道場。四會說法。有語錄。行於世。
古淵清公傳
清公者。不知何許人。重興南京永寧寺。以清苦自勵。親執勞役。寒暑無厭倦心。 天子嘉其勤。授以左覺義。以尸祝厘。雖處榮遇。而苦節彌豎。一室蕭然。朝夕稱佛名號拜禮。求速超脫。忽所事大士像。放白光縈縈如絲縷。盤旋于室。至夜如秉燭。復夢。大士謂曰。爾以精心懇禱。宜即參訪。了心為上。師拜受之。即掩關於弘濟寺。提無字話。心念相依。脅不沾席者三年。忽一念不生。三世際斷。經三日。夜見大千世界。光若琉璃。聞遠雞唱乃起。說偈曰。喔喔金雞報曉時。不因他響詎能知。三千世界渾如雪。井底泥蛇舞柘枝。他日以偈呈善世古林香公。公喝曰。多嘴漢。明日特為師上堂。才豎起拂子。師隨奪之。自是得無礙機。人不敢嬰其鋒。且言。人吉兇無不懸應。自奉極淡薄。每有金帛之供。視之漠然。悉付嘗住為公。眾須一心懇懇。為人惟恐不及。凡於法門無益之事。毫髮不經念慮。所以興永寧。莫大之功。舉之如掇。實。自道行中來。非緣報偶然也。
真空傳
真空。泉南人。六歲時。墮井得不死。遂出家。既長。游關洛。歷終南衡岳。遇師授。漸解悟。嘉靖己未。入羅浮。憩止永福寺寄食。一僧
為之紉針補衲。時當暮春。游寺人甚盛。空置盂嘿坐。或投之錢。時在樹間。或佛燈下宴坐。入定已。則隨眾作務。人莫之知也。龍塘公。讀書寺中。見其色潤肌清。神光孤卓。亟叩之。乃知其深於禪也。龍塘問曰。力務如此。能無苦乎。空曰。米未熟。腰石何辭。吾今黃梅一行者耳。曰。然則汝他日成六祖耶。空曰。成則今成。何待他日。我自成我。何必六祖。浴佛日。寺僧敷高座。請空說法。空亦不辭。徑登坐發揮奧義。語音清亮。傾聽數百人。無不稱善。龍塘驚問之。答曰。偶然耳。成亦宿因也。無何出五羊少參。徐公迎至廨舍請法。過廣孝寺。徙觀音山。歸從者日以千計。緣震一時。僉謂。曹溪再來也。一日齋會。命弟子置木龕。龕成。辭眾入坐。眾驚哀。爭執卷請偈。龍塘聞而趨至。復出龕。溫敘如平生。既而復入。命閉龕。視之已長往。諸檀越思之。立祠觀音山。奉香火雲。
繼萬阇黎傳
繼萬。號古峰。建福寺僧。嘉靖十七年。入京受戒。祖母繼母前後死。廬墓六年。春秋七十有九而歿。其間閉關者四。計三十餘年。太史李少莊。贈以詩有云。篆煙云自結。簾影晝長閑。其高靜可想。有僧問。聶公道號甚麼。曰古峰。又問。如何是古峰景。答曰。乾坤長不老。今古獨能存。僧又問法名。曰
【現代漢語翻譯】 現代漢語譯本 他為僧人縫紉、縫補僧衣。當時正值暮春，到寺廟遊玩的人非常多。他只是默默地拿著缽坐著，有人會往裡面投錢。有時他在樹林間，有時在佛燈下靜坐。入定之後，就跟大家一起做寺里的事務，沒有人瞭解他。龍塘公（人名），在寺中讀書，見他氣色紅潤，肌膚清澈，精神氣度不凡，便上前請教，才知道他精通禪法。龍塘問：『做這麼多勞務，難道不覺得苦嗎？』空（法號）說：『米沒有煮熟，還怕腰上的石頭嗎？我如今只是黃梅（地名）的一個行者罷了。』龍塘說：『那麼你將來會成為六祖（佛教禪宗六祖慧能）嗎？』空說：『成就的話現在就成就了，何必等到將來？我成就我自己，何必要成為六祖？』浴佛節那天，寺里的僧人鋪設高座，請空說法。空也不推辭，直接登上高座闡發精深的佛法，聲音清亮，傾聽者有數百人，無不稱讚。龍塘驚訝地問他，空回答說：『偶然罷了，成就也是宿世的因緣。』不久，五羊（廣州別稱）的少參徐公（人名）迎接他到官署請教佛法。後來他移居到廣孝寺，又到觀音山，跟隨他的人每天都有上千人，一時轟動，大家都說他是曹溪（曹溪是六祖慧能弘揚禪宗的地方）再來。一天，在齋會時，他命弟子準備一個木龕。木龕做好后，他向眾人告別，進入龕中坐下。眾人驚恐悲哀，爭相拿著紙筆請他留下偈語。龍塘聽說后趕來，打開木龕，他溫和地像平時一樣敘舊，之後又進入龕中，命人關上。人們去看他，他已經去世了。各位施主思念他，在觀音山建立祠堂，供奉香火。
繼萬阇黎（梵語，意為導師）傳
繼萬，號古峰，是建福寺的僧人。嘉靖十七年，到京城受戒。祖母和繼母先後去世，他在墓旁守孝六年。享年七十九歲。期間閉關四次，總共三十多年。太史李少莊（人名）贈詩給他，詩中寫道：『篆煙云自結，簾影晝長閑。』他的高潔清靜可以想見。有僧人問：『聶公（繼萬）的道號是什麼？』答：『古峰。』又問：『什麼是古峰的景象？』答：『乾坤長久不老，今古獨自存在。』僧人又問他的法名，答：
【English Translation】 English version He mended and patched robes for the monks. It was late spring, and many people were visiting the temple. He would sit silently with his alms bowl, and people would throw money into it. Sometimes he would sit in meditation among the trees, or under the temple lamps. After entering samadhi (deep meditation), he would join the others in doing the temple chores, unknown to anyone. Longtang Gong (a personal name), who was studying in the temple, saw that his complexion was radiant, his skin clear, and his spirit outstanding, so he approached him for instruction and learned that he was deeply versed in Chan (Zen) Buddhism. Longtang asked, 'Doing so much labor, don't you find it苦 (suffering)?' Kong (a Dharma name) said, 'If the rice isn't cooked, why fear the stone on my waist? I am just a 行者 (practitioner) from Huangmei (a place name).' Longtang said, 'Then will you become the Sixth Patriarch (the sixth leader of Chan Buddhism, Huineng) in the future?' Kong said, 'If I am to become, I become now. Why wait for the future? I become myself, why must I be the Sixth Patriarch?' On the day of the Buddha's bathing ceremony, the monks of the temple set up a high seat and invited Kong to give a Dharma talk. Kong did not refuse, and directly ascended the seat to expound profound Buddhist teachings. His voice was clear and bright, and hundreds of listeners praised him. Longtang asked him in surprise, and Kong replied, 'It was just by chance, and the accomplishment is also due to past causes.' Soon after, Xu Gong (a personal name), the 少參 (vice-censor) of 五羊 (another name for Guangzhou), welcomed him to the official residence to request Dharma teachings. Later, he moved to Guangxiao Temple, and then to Guanyin Mountain. The number of followers increased by thousands every day, causing a sensation. Everyone said that he was the reincarnation of Caoxi (the place where Huineng, the Sixth Patriarch, propagated Chan Buddhism). One day, during a vegetarian feast, he ordered his disciples to prepare a wooden niche. After the niche was completed, he bid farewell to the assembly and sat down inside. The assembly was shocked and saddened, and they rushed to ask him to leave a verse. Longtang heard of this and rushed over, opened the niche, and he spoke warmly as usual. Then he re-entered the niche and ordered it to be closed. People went to check on him and found that he had already passed away. The patrons missed him and built a shrine on Guanyin Mountain to offer incense.
Biography of 繼萬阇黎 (Jiwanzheli) (Sanskrit for 'teacher')
繼萬 (Ji Wan), whose sobriquet was 古峰 (Gufeng), was a monk of Jianfu Temple. In the seventeenth year of Jiajing (era name), he went to the capital to receive ordination. His grandmother and stepmother died one after another, and he observed mourning by their graves for six years. He died at the age of seventy-nine. During that time, he entered seclusion four times, totaling more than thirty years. Grand Historian Li Shaozhuang (a personal name) presented him with a poem, which read: 'The seal smoke forms clouds by itself, the shadow of the curtain is long and idle in the daytime.' His nobility and tranquility can be imagined. A monk asked, 'What is Nie Gong's (Ji Wan's) Dharma name?' He replied, 'Gufeng.' He also asked, 'What is the scenery of Gufeng?' He replied, 'Heaven and earth are eternally young, and only the ancient and present can survive.' The monk also asked his Dharma name, and he replied:
。繼萬。曰。何不繼一。答云萬即是一。一即是萬。觀其應對機辨。似亦非槁然枯坐者云。聶公蓋其姓也。
滿賢傳
滿賢。其先江西星子人。姓錢氏。自幼穎悟異。嘗具戒后。參訪知識。得所契證。以因緣未偶。不得弘宣助化。諸方惜之。其所依祝髮。則為大淵。其所從入室。則為大安。其相與同參交證。則為月心融天。然諸老其所游履。初則廬岳之黃巖。既為蓮華峰之普濟。歷白下武林諸勝剎間。孤峰鬧市。靡不經練。而卒老於秀州之張家橋。師蚤歲出家。即知有向上事。初舉石邊水泠。花里風香之句。末自瞥然。久之。于熱病中。打脫桶底。通身汗流。自是掃除建立。任意縱橫。嘗束茅蓋頂。草食茵衣。坐風宿雪。艱苦偏至者累年。人高其行。而卒不以著相夸修。作功德行佛事。孜孜無倦。又嘗機鋒時起。意語俱捐。漚為沙界。電拂聖賢。人企其宗。而終不以恣。情越簡稱圓融。放而不流。用而無作。年六十五。以萬曆戊戌歲。化于張家橋。周海門。為銘其塔云。
無明禪師傳
慧經。號無明。撫州崇仁裴氏子。形儀蒼古。天性澹然。無所好。九歲入鄉校。忽然若無意於人間世者。十七遂棄筆硯。慨然有求道志。偶入居士舍。見案頭金剛經。閱之輒終卷。忻然若獲故物。繇是斷葷酒。
【現代漢語翻譯】 現代漢語譯本：繼萬禪師說：『為什麼不繼續說一呢？』回答說：『萬就是一，一就是萬。』 觀察他的應對機敏，似乎也不是那種枯燥地靜坐的人。聶公大概是他的姓氏。
滿賢傳
滿賢禪師，他的祖先是江西星子人，姓錢。他從小就聰明穎悟，與衆不同。曾經受過具足戒后，參訪善知識，得到了相應的證悟。因為因緣尚未成熟，不能夠弘揚佛法，幫助教化，各方人士都為他感到惋惜。他剃度出家所依止的寺院是大淵寺，他跟隨入室學習的老師是大安禪師，與他互相參禪印證的是月心融天禪師。幾位老禪師他所遊歷的地方，最初是廬山的黃巖，後來是蓮花峰的普濟寺，經歷過白下、武林等許多著名的寺廟。無論是偏僻的山峰還是熱鬧的城市，沒有不經歷磨練的。最終在秀州的張家橋圓寂。禪師早年出家，就知道有向上追求的事情。最初舉出『石邊水泠，花里風香』的句子，最終自己有所領悟。過了很久，在熱病中，打破了桶底，全身汗流。從此以後，掃除舊習，建立新知，任意縱橫。曾經用茅草覆蓋頭頂，吃草，用草當墊子，在風中坐著，在雪中睡覺，經歷各種艱苦，持續了好幾年。人們讚賞他的行為，但他始終不以炫耀外在的修行來誇耀自己，而是孜孜不倦地做功德，行佛事。又曾經機鋒敏銳，言語和意念都拋棄，視世界如水泡，視聖賢如閃電。人們仰慕他的宗風，但他始終不放縱自己的情感，超越了簡略和圓融，放開而不流於放蕩，運用而不留下痕跡。六十五歲時，在萬曆戊戌年，于張家橋圓寂。周海門為他的塔撰寫銘文。
無明禪師傳
慧經禪師，法號無明，是撫州崇仁人裴氏的兒子。他的外貌古樸，天性淡泊，沒有什麼嗜好。九歲進入鄉里的學校，忽然好像對人世間的事情沒有興趣。十七歲於是放棄了筆墨，慨嘆著有求道的志向。偶然進入一位居士的住所，看到書案上的《金剛經》，閱讀之後竟然讀完了整卷，欣喜得好像得到了舊物一樣。從此斷絕了葷腥和酒。
【English Translation】 English version: Jiwan said, 'Why not continue with 'one'?' He replied, 'Ten thousand is one, and one is ten thousand.' Observing his quick-witted responses, he didn't seem like someone who just sat there rigidly. Nie Gong was probably his surname.
Biography of Manxian
Manxian's ancestors were from Xingzi, Jiangxi, with the surname Qian. From a young age, he was exceptionally intelligent and insightful. After receiving the complete precepts, he visited knowledgeable teachers and attained corresponding realization. Because the conditions were not yet ripe for him to propagate the Dharma and assist in teaching, people from all sides regretted this. The temple where he shaved his head was Dayuan Temple, the teacher he studied with in private was Great Master Daan, and the fellow practitioner with whom he exchanged and confirmed his understanding was Yuexin Rongtian. The places these old masters traveled to were initially Huangyan on Mount Lu, and later Pujji Temple on Lotus Peak, passing through famous temples in Bai Xia and Wu Lin. Whether in secluded peaks or bustling cities, he experienced everything. He eventually passed away in Zhangjiaqiao, Xiuzhou. The master knew from a young age when he left home that there was something to strive for. Initially, he cited the phrase 'Water is cold by the stone, fragrance of wind in the flowers,' and eventually he had his own realization. After a long time, in the midst of a fever, he broke through the bottom of the bucket, and his whole body was covered in sweat. From then on, he swept away the old and established the new, acting freely and uninhibitedly. He once covered his head with thatch, ate grass, used grass as a mat, sat in the wind, and slept in the snow, enduring all kinds of hardships for many years. People admired his conduct, but he never boasted about his external practices, but diligently performed meritorious deeds and Buddhist activities. He also had moments of sharp wit, abandoning both words and thoughts, viewing the world as bubbles and sages as lightning. People admired his teachings, but he never indulged his emotions, transcending simplicity and perfection, letting go without becoming dissolute, and using without leaving a trace. At the age of sixty-five, in the year Wuxu of the Wanli era, he passed away in Zhangjiaqiao. Zhou Haimen wrote an inscription for his pagoda.
Biography of Chan Master Wuming
Huijing, with the Dharma name Wuming, was the son of the Pei family of Chongren, Fuzhou. His appearance was ancient and simple, and his nature was indifferent and without preferences. At the age of nine, he entered the village school, but suddenly seemed uninterested in the human world. At the age of seventeen, he abandoned his pen and ink, sighing with the aspiration to seek the Way. He happened to enter the residence of a layperson and saw the Diamond Sutra on the desk. After reading it, he finished the entire scroll, rejoicing as if he had found something old. From then on, he abstained from meat and wine.
決定出家。依廩山忠禪師。執侍三年。凡聞所教。不違如愚。因閱傳燈。見僧問興善如何是道善曰大好山。師罔措。疑情頓發。後於峨眉住靜。因推石而悟。始落髮受具。住山二十四年。時邑之寶方。宋寶禪師故剎也。師居之。實萬曆甲午歲。師年四十有七矣。有僧問師曰。長老住此。曾見何人。師曰。從未行腳。僧師。豈以一隅而小天下乎。師善其言。遂棄寺而參方。足跡遍南北。紫柏尊者。深器重之。一時法門大老。相與酬酢。無不推譽。最後見五臺瑞峰和尚。契證底蘊。開法于壽昌。衲子麇至。壽昌。實西竺來公所創。師與來。同鄉同姓。人以師為來後身云。師之住壽昌也。不扳外援。不發化主。安道信緣。年迨七十。尚混勞侶。率眾開田。必先出后歸。四十年如一日。歲入可供三百眾。故生平。佛法未離钁頭邊也。雖邊幅不修。而形儀端肅。嚴霜煦日。不怒而威。未嘗輕意許可一人。故海內高其風。並無一言的據借為口實者。其慎密如此。丁巳臘月。師自田中歸。語眾曰。吾自此不復砌石矣。手書遍辭。遠近道侶。勉以叩己真參。至次年正月十有七日。端坐而逝。茶毗。心與頂骨牙齒不壞。于本寺建塔藏之。師生於嘉靖戊申。世壽七十一。僧臘五十有奇。憨山清謂。師峻節孤風。誠足以起末俗。至其精進忍力
。當求之於古人。雖影不出山。而聲光遠及。豈非尸居而龍現。淵嘿而雷聲者耶。
雲谷會師傳
法會。雲谷其號也。嘉善懷氏子。二十受具。修天臺小止觀。往郡之天寧。問所修何如於法舟濟公。公曰。夫學以悟心為主。止觀之要。不離身心氣息。何能脫然。子之所修。流於下乘矣。因示以旨要。師力究之。一日受食。食盡而不知。碗忽墮地。猛然有省。恍如夢覺。公與印可。自是韜晦叢林。陸沉賤役。閱鐔津集。見明教翁護法深心制行立愿。欲少似之。頂戴禮誦。至終夕不寐。入京。寓天界毗盧閣下。精進行道。嘗入定數日不起。三年人無知者。復愛棲霞幽深。結庵于千佛嶺下。始為陸五臺公見知。時棲霞久廢。陸公矢興復之愿。請師住持。師舉嵩山善公應命。移居山最深處。曰。天開巖弔影如初。一時宰官居士。因陸公開導。多造巖參。請師一見。即問。日用事無論貴賤僧俗。入室略無寒溫。必展蒲團于地。令其端坐。返觀甚至。終日竟夜無一語。臨別必叮嚀曰。人命無嘗無空過日。再見。必問別後用心何如。故荒唐者。茫無以應。即欲見亦不敢近。以慈愈切而規益重。雖無門庭施設。使見者望崖。不寒而慄然。師一以等心相攝。從來接人。軟語低聲。一味平懷。未嘗有辭色。時士大夫歸依者。日
【現代漢語翻譯】 現代漢語譯本：當從古人那裡尋求（真理）。即使身影沒有顯現在山間，但聲名和光輝卻能傳播到遠方。這難道不是像人雖然像屍體一樣靜止不動，卻能像龍一樣顯現神力，像深淵一樣沉默，卻能發出雷鳴般的聲音嗎？
雲谷會師傳
法會，是雲谷的別號。他是嘉善懷氏的兒子。二十歲時受具足戒，修習天臺小止觀。他前往郡里的天寧寺，詢問自己所修的（止觀）與法舟濟公相比如何。濟公說：『學習以領悟心性為主。止觀的要領，不離身心氣息，如何能超脫呢？你所修的，流於下乘了。』於是向他指明了旨要。雲谷會師努力鉆研，一天吃飯時，飯吃完了卻不知道，碗忽然掉在地上，猛然間有所領悟，恍如從夢中醒來。濟公認可了他。從此以後，他隱匿在叢林中，從事低賤的勞役。閱讀《鐔津集》，看到明教翁護法深切的制行立愿，想要稍微效仿他，頂戴禮誦，甚至整夜不睡覺。他進入京城，住在天界毗盧閣下，精進修行。曾經入定數日不起，三年時間沒有人知道他。他又喜愛棲霞山的幽深，在千佛嶺下結庵。開始被陸五臺公所賞識。當時棲霞寺荒廢已久，陸公立下興復的願望，請雲谷會師來住持。雲谷會師舉薦嵩山善公應命。自己則移居到山裡最深的地方，說：『天開巖弔影如初。』一時之間，宰官居士們，因為陸公開導，多次到巖洞參拜，請求雲谷會師一見。雲谷會師每次接見，無論貴賤僧俗，進入房間后，幾乎沒有寒暄問候，必定先在地上鋪設蒲團，讓他們端坐，反觀內心，甚至整天整夜都不說一句話。臨別時必定叮囑說：『人命無常，不要虛度光陰。』再次見面時，必定詢問別後用心如何。所以那些荒唐的人，茫然不知如何回答，即使想見也不敢靠近。因為雲谷會師的慈悲越懇切，規勸就越嚴厲。雖然沒有門庭的設定，卻使見到他的人感到高山仰止，不寒而慄。雲谷會師一律以平等心對待他們。向來接待人，總是輕聲細語，一味平和，從未有過嚴厲的言辭。當時士大夫歸依他的人，一天比一天多。
【English Translation】 English version: One should seek (truth) from the ancients. Even if the shadow does not appear in the mountains, the reputation and glory can spread far. Is this not like a person who, though still like a corpse, can manifest power like a dragon, and like a silent abyss, can emit a thunderous sound?
Biography of Yun Gu's Encounter with the Master
'Fahui' was the alias of Yun Gu (Cloud Valley). He was the son of the Huai family of Jiashan. At the age of twenty, he received the full precepts and practiced the Tiantai Small Samatha-Vipassanā (Śamatha-Vipassanā, 止觀). He went to Tianning Temple in the prefecture to ask how his practice compared to that of the Dharma Boat Master Ji Gong (濟公). Ji Gong said, 'Learning focuses on understanding the mind. The essentials of Śamatha-Vipassanā do not depart from the body, mind, and breath. How can one be detached? What you practice is flowing into the lower vehicle.' So he pointed out the essentials to him. Master Yun Gu diligently studied it. One day, while eating, he finished the meal without realizing it, and the bowl suddenly fell to the ground. He suddenly had an epiphany, as if waking from a dream. Ji Gong approved of him. From then on, he hid in the jungle, engaging in lowly labor. Reading the 'Collected Works of Xianjin', he saw the profound vows of Protector Mingjiao Weng (明教翁) to regulate conduct and establish aspirations, and wanted to imitate him slightly, reverently reciting and chanting, even staying up all night. He entered the capital and lived under the Vairocana Pavilion (毗盧閣) of Tianjie, diligently practicing. He once entered samadhi (定) for several days without getting up, and no one knew him for three years. He also loved the seclusion of Qixia Mountain (棲霞山) and built a hermitage at the foot of Thousand Buddha Ridge (千佛嶺). He was first recognized by Lu Wutai Gong (陸五臺公). At that time, Qixia Temple had been abandoned for a long time, and Lu Gong made a vow to restore it, inviting Master Yun Gu to be the abbot. Master Yun Gu recommended Master Shan of Songshan to take the position. He himself moved to the deepest part of the mountain, saying, 'Tiankai Rock (天開巖) hangs its shadow as before.' For a time, officials and laypeople, guided by Lu Gong, often visited the cave to pay respects, requesting to see Master Yun Gu. Whenever Master Yun Gu received them, regardless of their status as nobles, commoners, monks, or laity, upon entering the room, there was hardly any small talk. He would always spread a futon on the ground, have them sit upright, and reflect inwardly, even without saying a word all day and all night. Before leaving, he would always urge them, 'Human life is impermanent, do not waste time.' When they met again, he would always ask how they had been using their minds since their last meeting. Therefore, those who were absurd were at a loss for words, and even if they wanted to see him, they dared not approach. Because Master Yun Gu's compassion was more earnest, his admonitions were more severe. Although there was no formal setting, it made those who saw him feel like they were looking up at a high mountain, and they could not help but feel a chill. Master Yun Gu always treated them with an equal mind. He always received people with soft words and a low voice, always with a peaceful heart, and never with harsh words. At that time, the number of scholars and officials who took refuge in him increased day by day.
益眾。又不能入山。愿請見者。師以化導為心亦就見。歲一往來城中。至必主回光寺。每至則在家二眾。歸之如繞華座。師一視如幻化人。曾無一念分別心。故親近者。如嬰兒之傍慈母也。出城多至普德。臞鶴悅公。實出其教。師愍禪道絕響。于嘉靖丙寅冬。乃集五十三人。結坐禪期于天界。學人請問直捷用心處。師曰。舉不顧即差互。擬思量何劫悟。又曰。古人道。終日吃飯。不嚼粒米。終日行路。不踏穿地。終日穿衣。不掛寸絲。如是用心。方有少分相應。有宰官問。如何是祖師意。師曰。有水皆含月。無山不帶云。曰莫更有奇特否。師曰。不得將龜作鱉。師護法心深。不輕初學。不慢毀戒。僧有不律。亦不棄之。委曲引誘進于善。或有干法紀者。師聞不待求而往救。必懇懇當事。乃曰。佛法付囑王臣為外護。唯在仰體佛心。辱僧即辱佛也。聞者莫不改容。釋然必至解脫而後已。然竟罔聞于其人。聽者亦未嘗以多事為煩。久久皆知出於無緣慈也。了凡袁公未第時。參師于山中。對坐三晝夜不瞑目。師問曰。公何無妄念。公曰。我推我命。無科第子嗣分。故安心委命。無他妄想耳。師曰。我將以公為豪傑。乃一凡夫耳。聖人云。命繇自作。福繇已求。造化豈能拘人耶。於是委示。以改過積德。唯心立命之旨。公依教
【現代漢語翻譯】 現代漢語譯本 益眾。又不能入山。愿請見者。師以化導為心亦就見。每年往來城中一次，每次必住在回光寺。每次到達，在家的信眾都像圍繞著華麗的蓮花座一樣歸向他。師父看待一切都像幻化的人，沒有一絲一毫的分別心。所以親近他的人，就像嬰兒依偎在慈母身旁一樣。出城后多到普德，臞鶴悅公實際上是出自他的教導。師父憐憫禪道衰落，于嘉靖丙寅年冬天，召集了五十三人，在天界寺結禪七。學人請教最直接的用功之處。師父說：『舉心動念就有了差錯，想要通過思量來領悟，要到什麼時候才能開悟？』又說：『古人說，終日吃飯，不嚼一粒米；終日走路，不踏穿寸土；終日穿衣，不掛一絲線。』像這樣用心，才能有少許相應。有位宰官問：『如何是祖師意？』師父說：『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』宰官說：『莫非還有更奇特的嗎？』師父說：『不要把烏龜當成鱉。』師父護法之心很深，不輕視初學者，不怠慢犯戒的人。僧人有不守戒律的，也不拋棄他們，委婉地引導他們向善。或者有觸犯法紀的人，師父聽說了不等別人請求就前去營救，必定懇切地對當事人說：『佛法付囑給王臣作為外護，唯有仰仗你們體會佛心，侮辱僧人就是侮辱佛。』聽到的人沒有不改變臉色，釋懷，直到問題解決才罷休。然而竟然有人對他的話置若罔聞，聽的人也未曾覺得是多管閒事。久而久之，大家都知道這是出於無緣大慈。了凡(Liaofan)袁公(Yuan Gong)未考中進士時，在山中參拜師父，相對而坐三晝夜沒有閤眼。師父問：『你為何沒有妄念？』袁公說：『我推算我的命運，沒有考中科舉和有子嗣的份，所以安心聽天由命，沒有其他妄想。』師父說：『我本以為你是個豪傑，原來只是個凡夫俗子。聖人說，命運由自己創造，福報由自己求得，造化怎麼能束縛人呢？』於是詳細地告訴他，要通過改正過錯、積累功德，從心上立命的道理。袁公依教奉行。
【English Translation】 English version 'He benefited many. Also, he could not enter the mountains. Those who wished to see him, the master, with a mind of transformation and guidance, would meet him. He would travel to and from the city once a year, always staying at Huiguang Monastery (Huiguang Si). Each time he arrived, the lay followers would gather around him as if encircling a magnificent lotus throne. The master viewed everyone as illusory beings, without a single thought of discrimination. Therefore, those who were close to him were like infants beside a loving mother. He often went to Pude (Pude) outside the city. Venerable Yue Gong of Quhe (Quhe Yue Gong) was indeed a product of his teachings. The master, lamenting the decline of Chan (Zen) practice, gathered fifty-three people in the winter of the Bingyin year of the Jiajing era (Jiajing Bingyin) to hold a Chan retreat at Tianjie Monastery (Tianjie Si). A student asked for direct guidance on how to apply the mind. The master said, 'To raise a thought is already a deviation; to try to comprehend through thinking, when will you awaken?' He also said, 'The ancients said, 'All day eating rice, not chewing a single grain; all day walking, not treading through an inch of ground; all day wearing clothes, not hanging a thread.' If you apply your mind in this way, you will have a slight correspondence.' A high-ranking official asked, 'What is the meaning of the Patriarch?' The master said, 'Wherever there is water, it reflects the moon; wherever there is no mountain, it carries the clouds.' The official said, 'Is there nothing more extraordinary?' The master said, 'Do not mistake a turtle for a鱉(Bie, a type of turtle).' The master had a deep heart for protecting the Dharma, not looking down on beginners, nor neglecting those who broke the precepts. If a monk was not disciplined, he would not abandon him, but would gently guide him towards goodness. Or if someone violated the law, the master would go to rescue him without being asked, earnestly pleading with those in charge, saying, 'The Buddha Dharma is entrusted to kings and ministers as external protectors; it is only in relying on them to understand the Buddha's heart that insulting a monk is insulting the Buddha.' Those who heard this would change their expression, be relieved, and not stop until the matter was resolved. Yet, some people ignored his words, and those who listened never found it troublesome. Over time, everyone knew that it came from unconditioned compassion. When Yuan Gong of Liaofan (Liaofan Yuan Gong) had not yet passed the imperial examination, he visited the master in the mountains, sitting face to face for three days and nights without closing his eyes. The master asked, 'Why do you have no wandering thoughts?' Yuan Gong said, 'I have calculated my fate, and I have no share in passing the examination or having descendants, so I am content to accept my fate and have no other wandering thoughts.' The master said, 'I thought you were a hero, but you are just an ordinary person. The sages said, 'Destiny is created by oneself, and blessings are sought by oneself; how can creation bind people?' Then he explained in detail the principles of changing faults, accumulating merit, and establishing destiny from the mind. Yuan Gong followed his teachings.'
奉行。竟登進士。有子嗣憨師。為小師時。侍師彌謹。一日請曰。說者謂。某甲壽不長奈何。師曰。壽夭乃生死法。參禪乃了生死法。若一念不生。則鬼神覷不破。造化何能拘之耶。第患不明道眼耳。憨師將北行。師誡之曰。古人行腳。單為提明。己躬下事爾。當思。他日何以見父母師友。慎毋虛費草鞋錢也。其善誘掖人類如此。歲壬申。嘉禾吏部尚書默泉吳公。刑部尚書澹泉鄭公。太僕五臺陸公。與弟雲臺。同迎師歸故山。諸公。時時入室問道。每見必炷香請益。執弟子禮。紫柏師。同平泉陸公。思庵徐公。謁師叩華嚴宗旨。師發揮法界圓融之妙。皆嘆未曾有。當江南禪道草昧之時。出入多口之地。始終無一議之者。則師操行可知已。師居鄉三年。所蒙化者千萬計。一夕四鄉之人。見師庵中發火。及明視之。師已寂然而逝矣。時萬曆乙亥正月也。世壽七十五。僧臘五十餘。葬于大云寺右。
補續高僧傳卷第十六 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十七
吳門華山寺沙門 明河 撰
明律篇
宋 柳律師．圓覺律師傳
柳律師者。是蓋持律而苦行者也。蜀開縣大覺寺。有柳律師行碑剝落。其剝落未盡者。猶可摹而為言。師名法本。臨江
【現代漢語翻譯】 現代漢語譯本： 奉行（奉行）。最終考中進士。有個兒子叫嗣憨師（Sihan Shi），當小沙彌的時候，侍奉他的師父非常恭敬。有一天，他請教說：『有人說，某甲（mou jia，指自己）壽命不長，該怎麼辦？』他的師父說：『壽命長短是生死規律，參禪是了脫生死的方法。如果能做到一念不生，那麼鬼神也無法窺探，造化又怎麼能束縛你呢？只怕你不明瞭道眼罷了。』嗣憨師將要北行，他的師父告誡他說：『古人遊方參學，只是爲了提明自己修行的事情。你應該想想，將來用什麼來面對父母師友？千萬不要白白浪費了草鞋錢啊。』他善於引導和幫助人們，就是這樣。壬申年，嘉禾吏部尚書默泉吳公（Moquan Wu Gong），刑部尚書澹泉鄭公（Danquan Zheng Gong），太僕五臺陸公（Wutai Lu Gong）和他的弟弟雲臺（Yuntai），一同迎接師父回到故鄉。各位大人，時常進入師父的房間請教問題，每次見面必定點香請教，行弟子之禮。紫柏師（Zibo Shi）和平泉陸公（Pingquan Lu Gong），思庵徐公（Si'an Xu Gong），拜訪師父請教華嚴宗的宗旨。師父闡發法界圓融的妙義，他們都讚歎前所未有。當江南禪道剛開始發展的時候，師父出入于議論紛紛的地方，始終沒有一個人議論他，由此可知師父的操行了。師父在家鄉住了三年，所教化的人數以千萬計。一天晚上，四鄉的人們看見師父的庵中起火，等到天亮去看，師父已經寂然圓寂了。時間是萬曆乙亥年正月，世壽七十五歲，僧臘五十餘年，安葬在大云寺的右邊。 補續高僧傳卷第十六 卍新續藏第 77 冊 No. 1524 補續高僧傳 補續高僧傳卷第十七 吳門華山寺沙門 明河 撰 明律篇 宋 柳律師．圓覺律師傳 柳律師，是持戒修行而且苦行的人。蜀地開縣大覺寺，有柳律師的碑文剝落。那些沒有完全剝落的地方，還可以摹寫下來。師父的名字叫法本（Faben），臨江（Linjiang）。
【English Translation】 English version: Fengxing (奉行). Eventually passed the imperial examination. He had a son named Sihan Shi (嗣憨師), who, as a young novice, served his master with utmost respect. One day, he asked: 'Some say that Mou Jia (某甲, referring to oneself) will not live long, what should I do?' His master said: 'Longevity is the law of birth and death, while Chan practice is the method to end birth and death. If one thought does not arise, then ghosts and spirits cannot see through you, and how can creation bind you? The only concern is not understanding the eye of the Dao.' When Sihan Shi was about to travel north, his master warned him: 'The ancients traveled to learn, solely to clarify their own practice. You should think about what you will use to face your parents, teachers, and friends in the future? Do not waste your straw sandals in vain.' He was good at guiding and helping people, that's how he was. In the year of Renshen, the Minister of the Ministry of Personnel of Jiahe, Moquan Wu Gong (默泉吳公), the Minister of the Ministry of Justice, Danquan Zheng Gong (澹泉鄭公), the Grand Master of the Taipu Temple, Wutai Lu Gong (五臺陸公), and his younger brother Yuntai (雲臺), together welcomed the master back to his hometown. The gentlemen often entered the master's room to ask questions, and each time they would light incense and seek advice, treating him with the respect of disciples. Zibo Shi (紫柏師), Pingquan Lu Gong (平泉陸公), and Si'an Xu Gong (思庵徐公) visited the master to inquire about the principles of the Huayan School. The master expounded the wonderful meaning of the perfect fusion of the Dharmadhatu, and they all praised it as unprecedented. When the Chan tradition in Jiangnan was just beginning to develop, the master entered and exited places full of discussion, and no one ever criticized him, which shows the master's conduct. The master lived in his hometown for three years, and the number of people he taught and transformed was in the tens of millions. One night, the people of the four villages saw a fire in the master's hermitage, and when they looked in the morning, the master had already passed away peacefully. The time was the first month of the year Yihai in the Wanli era, his age was seventy-five, and his monastic age was over fifty years. He was buried to the right of Dayun Temple. Supplement to Biographies of Eminent Monks, Volume 16 卍 New Continued Collection, Volume 77, No. 1524, Supplement to Biographies of Eminent Monks Supplement to Biographies of Eminent Monks, Volume 17 Shramana Minghe of Huashan Temple in Wumen Compiled Clear Vinaya Section Song Dynasty, Lawyer Liu, Biography of Lawyer Yuanjue Lawyer Liu was one who upheld the precepts and practiced asceticism. In Dajue Temple in Kai County, Shu, the stele of Lawyer Liu was peeling off. Those parts that had not completely peeled off could still be copied. The master's name was Faben (法本), from Linjiang (臨江).
鄉人。自幼神秀穎異。父母惟師一子。尤愛重之。甫七歲。舉動如成人。一日忽告父母曰。兒久處塵寰。俗緣未釋。今欲棄僧為僧。愿二親莫以兒爲念。父母苦止之。繼之以泣。師乃絕粒不食。父母懼。姑從之。遂削髮。入山絕跡。不踵家門。勤修苦行。日夕不輟。年及十五。經律論藏。無不該覽。遠近咸瞻禮之。常處厚。與師為方外交。時就請教。年九十九。一日告眾曰。緣業殆盡。吾將西歸。汝輩宜自勉。端坐而化。
圓覺律師。德明者。住金陵能仁寺。際遇太宗召見。賜紫衣並御容。及羅漢像以歸。律聲振江以南。求法人望之而歸。真宗嗣位。復贈以詩章。有精勤演律達真風。釋子南禪道少同之句。二師道行。在當時必表表一方。竟爾失傳。僅于斷鐫殘刻間得其名。不得言其詳也。惜哉。
了興傳
了興。平陽萬全鄉人。宋氏子。髫年棄俗具戒。后歷參諸方。有聞于荊溪尋公。遵戒律務勤勇。頗多異跡。每[言*奉]誦經。有虎伏案下而聽。或猿獻果鳥送花。會官筑垂楊埭。祭用牛。牛銜刀奔至師所。逐者踵至。師解袈裟付之曰。第條拆散置。埭址可固。勿用牛也。已而果然。牛放山中。時院將興塔。師謂牛曰。汝能為我煉泥乎。牛俯首受役。塔成七日而牛死。師曰。牛已生善道矣。天禧改
【現代漢語翻譯】 現代漢語譯本 鄉人。自幼聰慧過人，才華出衆。父母只有他這一個兒子，因此格外疼愛重視。剛滿七歲，舉止就如同成年人一般。有一天，他忽然告訴父母說：『孩兒我長期身處塵世，世俗的緣分還沒有了結。現在想要捨棄僧人的身份而真正成為僧人，希望二位父母不要為我掛念。』父母苦苦勸阻他，接著又哭泣挽留。他於是絕食不吃東西。父母害怕了，只好暫時聽從了他。於是剃髮出家，進入深山老林，不再踏入家門。勤奮修行，日夜不停。到了十五歲，經、律、論三藏，沒有不通曉的。遠近的人都瞻仰敬佩他。常處厚和他是道義上的朋友，時常向他請教。九十九歲時，有一天告訴眾人說：『緣分和業力快要結束了，我將要往生西方極樂世界。你們應當各自勉勵。』說完就端坐而逝。
圓覺律師，法名德明，住在金陵能仁寺。曾受到太宗皇帝召見，賜予紫色袈裟和御容畫像，以及羅漢畫像帶回寺中。他的戒律之聲震動江南一帶，求法的人都仰慕他而來。真宗皇帝繼位后，又贈送他詩章，其中有『精勤演律達真風，釋子南禪道少同』的句子。這兩位大師的道行，在當時必定是某個區域的傑出代表，竟然失傳了，只能在殘缺的碑刻中找到他們的名字，無法詳細瞭解他們的事蹟。真是可惜啊。
了興傳
了興，是平陽萬全鄉人，姓宋。從小就捨棄世俗，受持具足戒。後來遍參各處寺院，以嚴守戒律、勤奮勇猛而聞名于荊溪尋公。有很多奇異的事蹟。每次誦經，都有老虎趴在桌子下面聽。或者有猿猴獻上水果，鳥兒送來鮮花。恰逢官府修築垂楊堤，祭祀時要用牛。牛口銜著刀奔跑到他所在的地方。追趕的人也趕到了。他解下袈裟交給他們說：『只要把堤壩的條石拆散放置，堤壩就可以牢固，不要用牛了。』不久之後，果然應驗了。牛被放回山中。當時寺院將要建造佛塔。他對牛說：『你能為我和泥嗎？』牛低下頭接受役使。塔建成七天後牛就死了。他說：『牛已經往生到好的地方了。』天禧年間改元。
【English Translation】 English version A villager. From childhood, he was intelligent and exceptionally talented. His parents had only this one son, so they loved and valued him especially. At just seven years old, his behavior was like that of an adult. One day, he suddenly told his parents, 'Your child has long been in the mortal world, and worldly ties have not yet been severed. Now I want to abandon being a layman and truly become a monk. I hope you two parents will not worry about me.' His parents tried hard to dissuade him, followed by weeping to keep him. The master then stopped eating. His parents were afraid and temporarily complied with him. So he shaved his head, entered the mountains, and never set foot in his home again. He diligently cultivated and practiced austerities, day and night without ceasing. By the age of fifteen, he had thoroughly studied the Tripitaka (Sutras, Vinaya, and Shastras). People from far and near all admired and respected him. Chang Chuhou was his friend in the Dharma, and often sought his teachings. At the age of ninety-nine, one day he told the assembly, 'The karmic connections are almost exhausted. I am going to return to the West (Pure Land). You should all encourage yourselves.' He then sat in meditation and passed away.
Lawyer Yuanjue, named Deming, lived in Nengren Temple in Jinling. He was summoned by Emperor Taizong, who bestowed upon him a purple robe and a portrait of himself, as well as images of Arhats to take back to the temple. His reputation for upholding the Vinaya (monastic discipline) resonated throughout the Jiangnan region. Those seeking the Dharma looked up to him and came to him. When Emperor Zhenzong ascended the throne, he also presented him with poems, including the line, 'Diligently expounding the Vinaya, reaching the true spirit, the disciples of the South Chan school rarely share the same path.' The virtue and practice of these two masters must have been outstanding representatives of their time, yet they have been lost to history. Only their names can be found in fragmented inscriptions, and their details cannot be known. What a pity.
Biography of Liaoxing
Liaoxing was a native of Wanquan Village in Pingyang, surnamed Song. He renounced the world at a young age and received the full precepts. Later, he visited various monasteries and became known to Master Xun of Jingxi for his strict adherence to the precepts and diligent courage. There were many extraordinary events. Every time he recited scriptures, a tiger would lie under the table and listen. Or monkeys would offer fruit, and birds would bring flowers. It happened that the government was building the Chuiyang Dam and planned to sacrifice an ox. The ox, with a knife in its mouth, ran to where the master was. The pursuers arrived. The master took off his kasaya (robe) and gave it to them, saying, 'Just dismantle and place the stones of the dam, and the dam will be solid. Do not use the ox.' Soon after, it proved to be true. The ox was released into the mountains. At that time, the monastery was about to build a pagoda. The master said to the ox, 'Can you mix mud for me?' The ox bowed its head and accepted the task. The ox died seven days after the pagoda was completed. The master said, 'The ox has already been reborn in a good realm.' The Tianxi era was renamed.
元。師坐逝。偈曰。不願生天及凈國。祇明心地本圓常。毗盧妙性非來去。耀古騰今遍十方。經七日。目光炯然如生。
遼 法均(附裕窺)
法均。族裡失詳。蘭茁潛幽。珠英秘潤。人莫之知。唯京西紫金寺非辱律師異之。收為童子。究律學謹持犯。得性自然。非矯揉也。雖行在毗尼。而志尚禪悅。尋師求指決者十餘年。封被危坐。切甚頭然。似有發明者。清寧中。被徴較定諸家章抄。或有艷之謀為代者。師力求退。與息貪競。時議多之。道聲遐震。授紫方袍師號。久之。歸隱馬鞍山。遠邇把其清風。咸雍間。上以金臺僧務繁劇。須才德並茂者。錄其事。僉以非師不可。命亟下。雖欲退辭。不可得也。當是戒壇肇辟。來集如雲。師為大和尚。儼臨萬衆。雖遐荒絕域。冒險輕生。自萬里而來。冀一瞻慈范。一領音教。如獲至寶而還。似有神物告語而然者。遼主渴思一見。上待以師禮。后妃以下。皆展接足之敬。特旨。授崇祿大夫守司空。並傳戒大師之號。寵以詩章。有行高峰頂松千尺。戒凈天心月一輪之句。其見重如此。后屢應巨剎。一以弘戒為事。所至之處。士女塞涂。皆罷市輟耕。忘饑與渴。遞求瞻禮之弗暇。一如利慾之相誘。總計前後。領戒稱弟子者。至五百萬余。飯僧之數稱是。其餘因聞而施。
【現代漢語翻譯】 現代漢語譯本： 元祐年間，法師坐化圓寂。留下偈語說：『不願往生天界以及清凈佛國，只求明白心地本來就是圓滿常住的。毗盧佛的妙性，並非從哪裡來，也並非往哪裡去，它的光輝照耀古今，遍佈十方。』經過七天，法師的目光仍然炯炯有神，如同生前一樣。
遼代：法均（附：裕窺）
法均法師，所屬宗族裡巷已經無從考證。他像蘭草一樣默默生長在幽靜之處，又像珍珠一樣在暗中蘊藏光華，沒有人瞭解他。只有京西紫金寺的非辱律師對他另眼相看，將他收為童子。法均精研律學，謹慎地持守戒律，自然而然地領悟了戒律的真諦，並非是矯揉造作。雖然身在律宗，但他的志向卻在於禪定的喜悅。他尋訪名師，尋求開示決疑，歷時十餘年。他常常整天端坐，像頭上著火一樣急切地參禪，似乎有所發明。清寧年間，他被徵召去校定各家的章疏抄本。有人嫉妒他，想代替他。法師極力推辭，不與他們爭名逐利，當時的人們都稱讚他。他的道行聲名遠播，被授予紫方袍和師號。很久以後，他歸隱於馬鞍山。遠近的人們都敬仰他的清高風範。咸雍年間，皇帝認為金臺寺的僧務繁重而複雜，需要德才兼備的人來管理，於是記錄了他的事蹟，大家都認為除了法師以外沒有人能夠勝任。皇帝立即下令徵召他，法師即使想推辭也做不到。當時戒壇剛剛開闢，前來受戒的人多如雲集。法師擔任大和尚，莊嚴地面對大眾。即使是邊遠荒涼的地區，也有人不惜冒險，輕視生命，從萬里之外趕來，希望能夠瞻仰法師的慈悲儀容，領受法師的教誨，然後像得到至寶一樣返回。他們似乎得到了神靈的告知。遼國皇帝渴望能夠見他一面，對他以師禮相待。後宮妃嬪以下的人，都行接足禮來表示敬意。皇帝特旨授予他崇祿大夫、守司空，並授予傳戒大師的稱號，還用詩歌來讚美他，詩中有『行高峰頂松千尺，戒凈天心月一輪』的句子。他受到的重視就是這樣。後來，他多次應邀前往各大寺院，都以弘揚戒律為己任。他所到之處，士人和婦女擠滿了道路，大家都停止了集市貿易和耕作，忘記了飢餓和口渴，爭先恐後地請求瞻仰禮拜，唯恐落後，就像被利益所誘惑一樣。總計前後，以弟子身份領受戒律的人，多達五百餘萬人。供養僧人的數量也與此相稱。其餘因為聽聞佛法而佈施的人，更是不計其數。
【English Translation】 English version: In the Yuanyou era, the Master passed away in meditation. He left a verse saying: 'I do not wish to be reborn in the heavens or pure lands, I only seek to understand that the mind-ground is inherently perfect and constant. The wondrous nature of Vairocana (毗盧) [referring to the Dharmakaya Buddha] neither comes nor goes, its radiance illuminates the past and present, pervading the ten directions.' After seven days, the Master's eyes were still bright and clear, as if he were alive.
Liao Dynasty: Fa Jun (法均) [Dharma Equality] (Attached: Yu Kui (裕窺))
Dharma Master Fa Jun's (法均) [Dharma Equality] clan and village are unknown. He grew silently like an orchid in a secluded place, and like a pearl, secretly nurtured its brilliance. No one knew him, except for Vinaya Master Fei Ru (非辱) [Non-Insult] of Zijin Temple (紫金寺) [Purple Gold Temple] in Jingxi (京西) [West of the Capital], who regarded him differently and took him in as a novice. Fa Jun (法均) [Dharma Equality] diligently studied the Vinaya (律學) [Discipline Studies], carefully upholding the precepts, naturally attaining the essence of the precepts, not through forced effort. Although he was in the Vinaya School, his aspiration was in the joy of Chan (禪悅) [Zen meditation]. He sought teachers and guidance for more than ten years. He often sat upright in meditation, as if his head was on fire, seemingly having insights. During the Qingning (清寧) [Peaceful Tranquility] era, he was summoned to collate and finalize various commentaries. Some were jealous of him and plotted to replace him. The Master strongly declined, not competing for fame and gain, which was praised by the people at the time. His virtuous reputation spread far and wide, and he was granted the purple robe and the title of Master. After a long time, he retired to Ma'an Mountain (馬鞍山) [Saddle Mountain]. People from far and near admired his pure character. During the Xianyong (咸雍) [Universal Harmony] era, the Emperor considered the monastic affairs of Jintai Temple (金臺寺) [Golden Terrace Temple] to be complex and requiring someone with both virtue and talent to manage, so he recorded his deeds. Everyone believed that no one but the Master could be competent. The Emperor immediately issued an order to summon him, and the Master could not refuse even if he wanted to. At that time, the ordination platform had just been established, and those who came to receive the precepts gathered like clouds. The Master served as the Great Upadhyaya (大和尚) [Great Preceptor], solemnly facing the multitude. Even from remote and desolate regions, people risked their lives, disregarding danger, traveling from tens of thousands of miles away, hoping to behold the Master's compassionate countenance and receive the Master's teachings, and then return as if they had obtained a precious treasure. It seemed as if they had received a divine revelation. The Liao (遼) [Dynasty] Emperor eagerly desired to meet him and treated him with the respect due to a teacher. The empresses and concubines all showed their respect by touching his feet. The Emperor specially granted him the title of Chonglu Daifu Shousikong (崇祿大夫守司空) [High-Ranking Official] and the title of Preaching Master, and praised him with poems, including the lines 'A thousand feet of pine trees stand atop the peak, the moon of precepts purifies the mind.' Such was the importance he was given. Later, he was repeatedly invited to major temples, always making the propagation of the precepts his mission. Wherever he went, scholars and women filled the roads, everyone stopped their market trading and farming, forgetting hunger and thirst, vying to pay their respects, fearing to be left behind, as if they were being lured by profit. In total, more than five million people received the precepts as disciples. The number of monks fed was commensurate with this. Countless others made offerings because they heard the Dharma.
觸目之為。籌草木不盡義。孳孳焉。嘗若弗逮。惟恐人之知也。勞而感疾。雖食飲罕御。而進力靡懈。曉示學眾。諄諄以務戒為言。以大康元年三月四日。怡然別眾而逝。世壽五十五。僧臘三十九。訃聞。遼主悼嘆。命太嘗卿楊溫嶠。董後事。七眾哀號。如失恃怙。茶毗收靈骨。塔于方丈之右。或吊之以詞曰。出薊門兮西觀。目巖岫兮巑岏。伊萬庳兮參差。何獨尊兮馬鞍。非以其下兮舊有人耶。神燈發𦦨兮古玉絕瑕。傳佛戒兮警聾瞆。提金剛兮懾魔外。高辟度門兮遠邇云奔。利見龍德兮來儀帝閽。師子一吼兮天驄去豆。上下交孚兮如鳥破鷇。梵音晝宣兮宸章夕吟。嘆師德無既兮懸懸千古之心。
師即世。繼其道者。曰裕窺。裕窺不知何處人。守德嚴戒。有師之風。遼主嘉之。仍襲傳戒大師。賜崇祿大夫簡較太尉。提點天慶寺。並賜御製菩提心戒本。命開戒壇。說戒一如師在日。年七十而化。窺性退讓。每事不欲上人。勸人完慈止殺。漁者焚網更業數十家。奏罷獵地。置義倉。備兇歲者數處。方說戒時。有食魚者。肉上現光氣。其人懼而茹素。嘗過黑筏野。有童子牧牛。牛見窺至。跪而迎之。其主。即以其牛並童子為奉。中年亦預僧務。僧以事至窺。先好語誘掖。終於無訟。其人辭謝。仍以念珠一串付之。歉歲嘗
【現代漢語翻譯】 現代漢語譯本： 他所見所為皆是如此。即使是籌劃草木之事，也竭盡其義。勤勉不懈，常常好像趕不上似的。只怕別人知道他的功勞。辛勞過度而生病，即使飲食也極少顧及，但努力卻從不懈怠。他曉諭教導學眾，總是諄諄告誡他們要以戒律為務。以大康元年三月初四，安詳地與眾人告別而逝世，世壽五十五歲，僧臘三十九年。訃告傳到，遼主深感悲痛，命太嘗卿楊溫嶠主持後事。七眾弟子哀號，如同失去了依靠。荼毗（荼毗：梵文，意為焚燒）后收取靈骨，建塔于方丈之右。有人作詞弔唁說：『走出薊門向西看，山巖高聳巍峨。萬庳山參差不齊，為何馬鞍山如此尊崇？難道是因為山下舊時有人嗎？神燈閃耀，古玉毫無瑕疵。傳授佛戒，警醒聾啞之人。提倡金剛之法，震懾邪魔外道。廣開度化之門，遠近之人紛紛前來。利見龍德，帝王的使者也來朝拜。師子一聲吼，天上的駿馬也離去了豆田。上下交相孚信，如同雛鳥破殼而出。梵音在白天宣揚，帝王的詔書在夜晚吟誦。讚歎大師的德行無窮無盡，他的心意將永遠流傳。』 大師去世后，繼承他的事業的人，叫做裕窺（裕窺：人名）。裕窺不知是哪裡人，他遵守德行，嚴守戒律，有大師的風範。遼主嘉獎他，仍然讓他繼承傳戒大師的職位，賜予崇祿大夫簡較太尉的官職，提點天慶寺，並賜予御製的《菩提心戒本》。命他開設戒壇，說法講戒如同大師在世時一樣。七十歲時圓寂。裕窺天性謙退，每件事都不想超過別人。他勸人要完具慈悲之心，停止殺戮。漁民焚燒漁網改行做了其他行業的有數十家。他上奏朝廷停止狩獵，設定義倉，在幾個地方儲備糧食以備兇年。當他講戒的時候，有吃魚的人，魚肉上顯現出光氣，那人害怕而開始吃素。曾經路過黑筏野，有個牧童在放牛，牛見到裕窺到來，跪下迎接他。牧童的主人，就把牛和牧童一起奉獻給他。中年時也參與僧務。僧人遇到事情來找裕窺，他總是先用好話勸導，最終沒有發生訴訟。那人辭謝而去，裕窺仍然送給他一串念珠。歉收的年份，他...
【English Translation】 English version: Such were his actions and observations. Even in managing trivial matters like plants and trees, he exhausted his efforts. Diligent and tireless, he always seemed to be catching up, fearing that others would recognize his merits. He fell ill from overwork, rarely attending to his own meals, yet his efforts never waned. He instructed and guided the monastic community, always earnestly admonishing them to prioritize the precepts. On the fourth day of the third month of the first year of the Dakang era, he peacefully departed from the assembly and passed away at the age of fifty-five, with thirty-nine years as a monk. Upon hearing the news, the Liao Emperor deeply mourned and ordered Yang Wenqiao, the Grand Minister of the Imperial Sacrifices, to oversee the funeral arrangements. The sevenfold assembly wept as if they had lost their mother. After cremation (荼毗: Dharmakāya, meaning cremation), his spiritual remains were collected, and a pagoda was built to the right of the abbot's chamber. Someone composed a eulogy, saying: 'Leaving Jizhou and looking westward, the rocky peaks rise majestically. Wanbei Mountain is uneven, why is Saddle Mountain so revered? Is it because there was someone of old beneath the mountain? The divine lamp shines brightly, the ancient jade is without flaw. Transmitting the Buddha's precepts, awakening the deaf and mute. Promoting the Vajra Dharma, subduing demons and heretics. Widely opening the gate of liberation, people from far and near flock here. Benefiting from the Dragon Virtue, the emperor's envoys also come to pay homage. The lion roars once, and the heavenly steed leaves the bean field. Those above and below trust each other, like a chick breaking out of its shell. The Brahma sound is proclaimed during the day, and the emperor's edict is recited at night. We admire the master's boundless virtue, his heart will be suspended for thousands of years.' After the master passed away, the one who continued his work was named Yu Kui (裕窺: personal name). Yu Kui's origins are unknown, but he upheld virtue, strictly observed the precepts, and possessed the master's demeanor. The Liao Emperor praised him and allowed him to inherit the position of Precept Transmission Master, bestowing upon him the title of Grand Master of Eminent Merit, and appointed him to oversee Tianqing Temple, also granting him the imperial edition of the Bodhi Mind Precepts. He was ordered to establish a precept platform and expound the precepts as the master had done during his lifetime. He passed away at the age of seventy. Yu Kui was humble and retiring, never wanting to surpass others in anything. He exhorted people to cultivate compassion and cease killing. Dozens of fishing families burned their nets and changed their professions. He petitioned the court to abolish hunting grounds and established charitable granaries in several places to prepare for famine years. When he was expounding the precepts, there was a person eating fish, and a light appeared on the fish meat, causing the person to fear and become a vegetarian. Once, he passed through Heifa Field, and a cowherd was grazing cattle. When the cow saw Yu Kui arrive, it knelt down to greet him. The cowherd's master offered the cow and the cowherd to him. In his middle age, he also participated in monastic affairs. When monks came to Yu Kui with problems, he always first advised them with kind words, and ultimately there were no lawsuits. The person took his leave, and Yu Kui still gave him a string of prayer beads. In lean years, he...
抵紫金寺。賑饑人饘粥。或告㸑下乏水。窺以杖擿地。掘尺餘得甘注。暨終事取足。窺既去。水亦隨竭。此窺跡之概爾。窺如是師。可勿詳而悉矣。
金 悟敏．悟銖二傳戒大師傳
悟敏。臨潢孫氏子。幼聰警。十四著掃塔衣事佛。時普賢大師。以有道徴見而奇之。錄為弟子。攜之入京。貌重言謙。灑掃應對。甚得其職。王公大人。為加賞識。受經于師。宏軸巨卷。他人讀之。浹旬僅能周。敏一日而畢。洎普賢示寂。從法兄裕景習業。通唯識論。對眾析義。辯若涌泉。宿學碩德。無不嘆息以為不可及。敏未嘗以是自多。遠近爭挽說法。不顧而去。謁通理䇿公。又見寂照感公。密受指迪。所資益深。黜聰明墮肢體者。又十年。而後出世。禪以自悅。戒以攝人。普賢為戒壇宗師第一世。普賢傳窺。窺沒而傳敏。為第三世。錫紫服師號。所度之眾。不減于乃祖若父。復得悟銖而傳焉。繩繩不絕。律座益尊。皇統元年入寂。壽八十五。夏六十五。敏天資渾厚。不事雕琢。護戒如珠。微細無越。且尚賢務施。至老無倦。主大道場。凡二十二處。稟戒者。逮五百萬。靜定之外。課誦行持。皆有常數。或疑以道雜。敏笑曰。八萬法門。皆吾心之用。何雜之有。既化。茶毗煙凝成云。五色相映。舍利若小珠。倏一倏多。或
【現代漢語翻譯】 現代漢語譯本 抵達紫金寺。用粥賑濟饑民。有人說廚房缺水。窺法師用手杖探地，挖掘一尺多深，便有甘甜的泉水涌出。等到事情完畢，取水足夠使用。窺法師離開后，泉水也隨之枯竭。這大概就是窺法師事蹟的一個縮影吧。窺法師是這樣的師父，難道不應該詳細瞭解嗎？
金 悟敏、悟銖二傳戒大師傳
悟敏，臨潢孫氏之子。從小就聰明機警。十四歲就穿著掃塔的衣服侍奉佛。當時普賢大師因為他有道行而召見他，並對他感到驚奇，於是收他為弟子，帶他入京。悟敏容貌莊重，言語謙遜，灑掃應對，很稱職。王公大人都對他加以賞識。他向普賢大師學習經書，那些宏大篇幅的經卷，別人讀起來，十天也難以讀完，悟敏一天就能讀完。等到普賢大師圓寂后，他跟隨師兄裕景學習佛法，精通《唯識論》，在眾人面前分析義理，辯才如涌泉一般。那些年長的學者和有德之人，無不嘆息認為他難以企及。悟敏從未因此而自滿。遠近的人爭相邀請他去說法，他都不顧而去。他拜謁了通理䇿公，又拜見了寂照感公，秘密地接受他們的指導，所獲得的益處很深。他摒棄聰明，放低姿態，又過了十年，然後才出世。用禪來使自己愉悅，用戒律來攝受他人。普賢大師是戒壇宗師第一世，普賢大師傳給窺法師，窺法師圓寂後傳給悟敏，悟敏是第三世。朝廷賜予他紫衣師號。他所度化的眾生，不亞於他的祖師和父親。他又得到了悟銖而傳給他，師承不絕，律座更加尊崇。皇統元年圓寂，享年八十五歲，僧臘六十五年。悟敏天資淳樸渾厚，不事雕琢。守護戒律如同守護珍寶，細微之處也不逾越。而且崇尚賢能，樂於施捨，到老也不倦怠。主持大道場，共有二十二處。前來稟受戒律的人，達到五百萬。除了靜坐禪定之外，課誦修行，都有一定的數量。有人懷疑他是否將佛道雜糅，悟敏笑著說：『八萬法門，都是我心性的運用，有什麼雜糅的呢？』圓寂火化后，茶毗的煙凝結成云，五種顏色相互輝映，舍利子像小珠子一樣，時而出現一個，時而出現很多。
【English Translation】 English version He arrived at Zijin Monastery. He provided porridge to relieve the starving people. Someone reported that there was a shortage of water in the kitchen. Kui (name of a monk, meaning 'peep') probed the ground with his staff. After digging a little over a foot, a sweet spring gushed forth. When the matter was concluded and enough water had been taken, Kui left, and the spring also dried up. This is probably a glimpse of Kui's deeds. Such was Kui, a teacher; shouldn't we learn about him in detail?
Biography of the Two Precept Transmission Masters, Wu Min and Wu Zhu
Wu Min (name of a monk, meaning 'enlightenment quick'), was a son of the Sun family of Linhuang. He was intelligent and alert from a young age. At the age of fourteen, he wore the clothes for sweeping pagodas to serve the Buddha. At that time, Great Master Puxian (name of a monk, meaning 'universal virtue') summoned him because he had the Way and was amazed by him, so he accepted him as a disciple and took him to the capital. Wu Min's appearance was dignified, his words were humble, and his sweeping and responses were very competent. Princes and high officials all appreciated him. He studied scriptures with Master Puxian. Those vast and voluminous scriptures, which others could barely finish reading in ten days, Wu Min could finish in one day. After Great Master Puxian passed away, he followed his Dharma brother Yu Jing to study the Dharma, becoming proficient in the Vijnaptimatrata-sastra (Consciousness-only treatise). He analyzed the meaning in front of the crowd, and his eloquence was like a gushing spring. Those senior scholars and virtuous people all sighed that he was unattainable. Wu Min never boasted about this. People from far and near competed to invite him to preach the Dharma, but he left without regard. He visited Tongli Ce Gong (name of a monk) and also met with Jizhao Gan Gong (name of a monk), secretly receiving their guidance, and the benefits he gained were profound. He discarded his cleverness and humbled himself for another ten years before emerging into the world. He used Chan (Zen) to please himself and precepts to gather others. Puxian was the first generation of Precept Platform Master, Puxian transmitted it to Kui, and after Kui passed away, it was transmitted to Wu Min, who was the third generation. The court bestowed upon him the title of Purple-robed Teacher. The sentient beings he converted were no less than his ancestor and father. He then obtained Wu Zhu (name of a monk, meaning 'enlightenment bead') and transmitted it to him, the lineage continued unbroken, and the seat of discipline became more revered. In the first year of Huangtong (era name), he passed away at the age of eighty-five, with sixty-five years as a monk. Wu Min's natural talent was pure and profound, and he did not engage in embellishment. He protected the precepts like protecting jewels, and he did not transgress even in the slightest details. Moreover, he valued the virtuous and was diligent in giving, never tiring even in his old age. He presided over great Daos (places of practice), totaling twenty-two. Those who came to receive the precepts numbered five million. In addition to quiet meditation, his daily recitations and practices all had a fixed number. Someone suspected that he was mixing Buddhist paths, Wu Min smiled and said, 'The eighty-four thousand Dharma doors are all the workings of my mind, what mixing is there?' After cremation, the smoke from the cremation condensed into clouds, with five colors reflecting each other. The sarira (relics) were like small pearls, sometimes appearing one, sometimes appearing many.
相倍蓰。人爭取而寶之。異哉。是亦戒光之驗爾。
悟銖。字子平。臨潢何氏子。父椿。保信軍節度使。有令名。椿五子。銖當第三。娠時母不御肉味。既誕。過中不乳。七歲學詩書。聰慧過人。年十五懇出家。父母不許。遂不食。或諭其父母曰。宦達雖人世美事。乃或德不稱其位。福不加乎民。徒貪饕貴富於隙駒之間。違真失性。何益於身心。從其志可。因禮白霫太尉傳戒大師。執弟子之役。受具戒。通諸經論。精旨妙義。出老師宿學上。復見佛覺禪師于龍泉萬笏山。自是宗說無礙。化行平灤涿易間。開圓覺楞嚴。二十餘席。人趣奉法音。如佛在世。皇統間。授中都右街僧錄。賜號文悟大師。尋告退歸鞍山。大興土木。了前人未竟之業。于殿西北隅。作涅槃堂。曰吾蛻於是。以金亮貞元二年入寂。戒傳於圓拱。銖平生多異跡。宿村寺。適洪水發。余屋盡壞。獨坐室屹然。當升壇說戒。空中現五色霞。霞中列蓮華無數。坐處隱然有光。迫近則無。尤留心唯識。每發願上生。曰。慈尊一生補處。吾欲從之細窮法相耳。阇維。舍利盈掬。徒眾建窣堵波。藏焉。
賈菩薩傳
廣恩和尚。順德路洺水賈氏子。元初祝髮。為開元寺僧。其師亦知識。訓督頗嚴。師至性過人。安納悽緊。不見色詞小異。勤勤汲汲
【現代漢語翻譯】 現代漢語譯本： 價值相差成倍甚至數倍。人們爭相獲取並珍視它們。這真是奇怪啊。這也是戒光（指修行者持戒所發出的光芒）的驗證啊。 悟銖（法號），字子平，臨潢（地名）何氏之子。他的父親何椿，是保信軍節度使（官職），很有名望。何椿有五個兒子，悟銖排行第三。他母親懷孕時，不吃肉。出生后，過了中午就不再吃奶。七歲時學習詩書，非常聰明。十五歲時懇求出家，父母不允許。於是他便絕食。有人勸說他的父母說：『做官顯達雖然是人世間美好的事情，但如果德行與地位不相稱，福澤不能施加給百姓，只是在短暫的時間裡貪圖富貴，違背真性，對身心有什麼好處呢？不如順從他的志向吧。』於是他的父母就讓他拜白霫（人名）太尉傳戒大師為師，做弟子的事情，受了具足戒。通曉各種經論，精通其中的旨意和奧妙，超過了他的老師和學長。後來又在龍泉萬笏山拜見佛覺禪師。從此以後，他對宗門和教理的理解暢通無礙。他在平灤（地名）涿易（地名）一帶弘揚佛法，開設圓覺（經典名）楞嚴（經典名）等二十多座講席。人們前來聽聞佛法，就像佛陀在世一樣。皇統年間，被授予中都（地名）右街僧錄（官職），賜號文悟大師。不久后，他告老還鄉，回到鞍山（地名），大興土木，完成了前人未完成的事業。在殿的西北角，建造了涅槃堂，說：『我將在這裡圓寂。』金亮（皇帝名）貞元二年圓寂。戒法傳給了圓拱。悟銖一生有很多奇異的事蹟。他住在宿村寺（寺廟名）時，遇到洪水爆發，其他的房屋都倒塌了，只有他坐的房間屹立不動。當他升壇說戒時，空中出現五色霞光，霞光中排列著無數的蓮花。他坐的地方隱隱約約有光芒，靠近了就沒有了。他尤其留心唯識宗（佛教宗派）。每次發願往生時，都說：『慈尊（指彌勒菩薩）一生補處（指彌勒菩薩將繼承佛位），我想要跟隨他，仔細研究法相。』荼毗（火化）后，舍利子很多。他的弟子們建造了窣堵波（佛塔），將舍利子安放在裡面。 賈菩薩傳 廣恩和尚，順德路（地名）洺水（地名）賈氏之子。元朝初年剃度出家，成為開元寺（寺廟名）的僧人。他的師父也是一位有學識的人，對他管教很嚴格。廣恩和尚天性淳厚，安於清貧，不為外物所動，即使是細微的言語和臉色變化，他都能覺察到。他勤勤懇懇，孜孜不倦。
【English Translation】 English version: The value differs by multiples. People strive to acquire and treasure them. How strange! This is also a verification of the light of precepts (referring to the light emitted by practitioners who uphold the precepts). Wu Zhu (Dharma name), styled Ziping, was the son of the He family of Linhuang (place name). His father, He Chun, was the Jiedushi (military governor) of Baoxin Army (official title), and was very famous. He Chun had five sons, and Wu Zhu was the third. When his mother was pregnant, she did not eat meat. After he was born, he would not nurse after noon. At the age of seven, he studied poetry and books, and was exceptionally intelligent. At the age of fifteen, he earnestly requested to become a monk, but his parents did not allow it. So he went on a hunger strike. Someone persuaded his parents, saying: 'Becoming an official and achieving prominence is a good thing in the world, but if virtue does not match the position, and blessings cannot be bestowed upon the people, merely greedily pursuing wealth and honor in a fleeting moment, violating one's true nature, what benefit is there to body and mind? It is better to follow his aspirations.' So his parents allowed him to become a disciple of the Precept Transmission Master, the Grand Commandant Bai Xi (person's name), and he received the complete precepts. He was well-versed in various sutras and treatises, and was proficient in their meaning and subtleties, surpassing his teachers and seniors. Later, he met Chan Master Fojue at Wanhu Mountain in Longquan. From then on, his understanding of the Zen school and doctrines was unobstructed. He propagated the Dharma in the areas of Pingluan (place name) Zhuoyi (place name), opening more than twenty lecture halls on the Yuanjue (classic name) and Lengyan (classic name) Sutras. People came to listen to the Dharma, as if the Buddha were in the world. During the Huangtong era, he was awarded the title of Senglu (official title) of the Right Street in Zhongdu (place name), and was given the title of Great Master Wengu. Soon after, he retired and returned to Anshan (place name), where he carried out large-scale construction, completing the unfinished work of his predecessors. In the northwest corner of the hall, he built the Nirvana Hall, saying: 'I will pass away here.' He passed away in the second year of Zhenyuan during the reign of Jin Liang (emperor's name). The precepts were passed on to Yuan Gong. Wu Zhu had many extraordinary deeds in his life. When he lived in Sucun Temple (temple name), he encountered a flood, and all the other houses collapsed, but the room he was sitting in remained standing. When he ascended the altar to preach the precepts, five-colored clouds appeared in the sky, and countless lotus flowers were arranged in the clouds. There was a faint light where he was sitting, but it disappeared when approached. He especially focused on the Yogacara (Buddhist school). Every time he made a vow to be reborn, he would say: 'The Compassionate One (referring to Maitreya Bodhisattva) is the next Buddha, I want to follow him and carefully study the Dharma characteristics.' After cremation, there were many relics. His disciples built a stupa (Buddhist pagoda) and placed the relics inside. Biography of Jia Bodhisattva Venerable Guang'en, was the son of the Jia family of Mingshui (place name), Shunde Road (place name). He was tonsured at the beginning of the Yuan Dynasty and became a monk at Kaiyuan Temple (temple name). His master was also a knowledgeable person and was very strict with him. Venerable Guang'en was naturally honest and content with poverty, unmoved by external things, and he could perceive even the slightest changes in words and expressions. He was diligent and tireless.
。唯恐不得師心。及受具為大僧。振錫遠遊。參見名山老宿。精進勇猛。所過有去後之思。且戒行嚴謹。少言語。慎舉動。三業肅然。六時如一時。兵馬大元帥路通鎮臨。清信向佛乘。建凈土寺。請師居之。人無貴賤遠近。爭致檀貲。金碧輝煥。如天成地涌。以師道風有素。所歸翕然。故不待號召而至。䇿勉而成也。一日元帥。愿聞凈土之說。師曰。心體自凈。雜用濁之。用若能一。是名著體。體即凈心。心外無二。土凈心凈。其理無二。通聞歎服曰。可謂要言不煩。表聞于朝。賜號護國興理大師賈法宗大菩薩。
光教律師法聞傳
法聞。陜西嚴氏子。楚莊王之裔。以謚為姓。避漢諱嚴。代莊也。師七歲。事禪德輝公。十有五剃染。二十受具戒。游汴汝河洛間。甚久。從大德溫公。學法華。般若。唯識。因明。及四分律。溫以師任重道遠。托以弘傳之寄。因對佛。灼肌然指。庸表克誠。又刺血書經。隱臺山。不逾閫者六年。讀大藏經五千卷三過。行業大進。帝師聞師說法。顧謂其徒曰。孰謂漢地乃有此人耶。未幾輝致書。勖以兼善無忘鄉梓。師遂抗錫而西。既至。耆老歡呼曰。吾鄉之人。得所師而承教矣。尋以安西王命。居城南之義善寺。唐初。神僧杜順。示跡地也。道大振。天子聞之。被徴。詔居大原
【現代漢語翻譯】 現代漢語譯本：只怕不能領會老師的本心。等到受了具足戒成為大僧后，便拄著錫杖遠遊，參訪名山的老修行，精進勇猛。所到之處，人們都對他離去後念念不忘，而且他戒行嚴謹，很少說話，舉止謹慎，身、口、意三業都非常嚴肅，一天六個時辰如同一個時辰一樣精進修行。兵馬大元帥路通鎮守臨地，清凈地信仰佛法，建造了凈土寺，請法師居住。人們無論貴賤遠近，都爭著捐獻財物，寺廟金碧輝煌，如同從天而降、從地裡涌出一般。因為法師的道風素來很好，所以人們都心悅誠服地歸附他，因此不需要號召就來了，也不需要勉強就能完成。有一天，元帥希望聽聞凈土的道理，法師說：『心體本來是清凈的，因為夾雜了妄念才變得污濁。如果能專一其心，就叫做體用合一。體就是清凈的心，心外沒有第二個。凈土清凈，心也清凈，這個道理沒有兩樣。』路通聽了歎服地說：『這真可謂是精要的言語，不煩瑣。』於是上表朝廷，朝廷賜號護國興理大師賈法宗大菩薩。
光教律師法聞傳
法聞（Fawen），陜西嚴氏之子，是楚莊王（Chu Zhuang Wang）的後裔，用謚號作為姓氏，爲了避諱漢朝的嚴字，所以用莊代替。法師七歲時，侍奉禪德輝公（Chan De Hui Gong）。十五歲剃度出家，二十歲受具足戒。在汴州（Bianzhou）、汝州（Ruzhou）、河洛（Heluo）一帶遊歷了很久，跟隨大德溫公（Da De Wen Gong）學習《法華經》（Fahua Jing）、《般若經》（Bore Jing）、《唯識論》（Weishi Lun）、《因明學》（Yinming Xue）以及《四分律》（Sifen Lu）。溫公認為法師任重道遠，將弘揚佛法的重任託付給他，於是法師在佛前，用燃燒手指的方式來表明自己能夠克盡職守的決心，又刺血書寫**經，隱居在臺山（Taishan），六年沒有出過家門，閱讀大藏經五千卷三遍，修行大有進步。帝師（Di Shi）聽聞法師說法，回頭對他的弟子們說：『誰說漢地沒有這樣的人才呢？』沒過多久，輝公寫信來，勉勵他兼濟天下，不要忘記家鄉。法師於是拄著錫杖向西走去。到達后，當地的老人們歡呼說：『我們家鄉的人，終於可以得到老師的教導了。』不久，安西王（Anxi Wang）命令他居住在城南的義善寺（Yishan Si），這裡是唐朝初期神僧杜順（Du Shun）顯跡的地方。法師的道風大振，天子聽說了這件事，下詔徵召他，讓他居住在大原（Dayuan）。
【English Translation】 English version: Fearing that he would not understand the teacher's mind. After receiving the full ordination as a great monk, he traveled far with his tin staff, visiting old practitioners in famous mountains, being diligent and courageous. Wherever he went, people missed him after he left, and he was strict in his precepts, spoke little, and acted cautiously. His three karmas of body, speech, and mind were solemn, and the six periods of the day were like one. The Grand Marshal of the Army, Lu Tong, was stationed in Lin, and he sincerely believed in Buddhism. He built the Pure Land Temple and invited the master to reside there. People, regardless of their status or distance, competed to donate wealth, and the temple was magnificent, as if it had appeared from heaven and earth. Because the master's virtuous conduct was well-known, people willingly submitted to him, so he did not need to be summoned and could be accomplished without coercion. One day, the Marshal wished to hear about the Pure Land teachings. The master said, 'The nature of the mind is inherently pure, but it becomes turbid when mixed with defilements. If one can unify the mind, it is called the unity of essence and function. The essence is the pure mind, and there is nothing outside the mind. The Pure Land is pure, and the mind is pure, and there is no difference between the two.' Lu Tong listened and exclaimed, 'This can be said to be essential words without being verbose.' He then reported to the court, and the court bestowed upon him the title of National Protector and Revitalizing Master, the Great Bodhisattva Jia Fazong.
Biography of Vinaya Master Fawen of Guangjiao
Fawen, a native of the Yan family in Shaanxi, was a descendant of King Zhuang of Chu (Chu Zhuang Wang). He used his posthumous title as his surname, replacing Yan with Zhuang to avoid the taboo of the Han dynasty. At the age of seven, the master served the Chan master Hui Gong (Chan De Hui Gong). At fifteen, he was tonsured and ordained, and at twenty, he received the full ordination. He traveled extensively in the areas of Bianzhou, Ruzhou, and Heluo, and for a long time, he studied the Lotus Sutra (Fahua Jing), Prajna Sutra (Bore Jing), Vijnaptimatrata (Weishi Lun), Hetuvidya (Yinming Xue), and the Four-Part Vinaya (Sifen Lu) from the great master Wen Gong (Da De Wen Gong). Wen Gong considered the master's task to be heavy and the road ahead to be long, entrusting him with the responsibility of propagating the Dharma. Therefore, in front of the Buddha, the master burned his fingers to express his determination to fulfill his duties, and he also wrote the ** Sutra in blood. He lived in seclusion on Mount Tai (Taishan) for six years without leaving his residence, reading the Tripitaka five thousand times, and his practice greatly improved. The Imperial Preceptor (Di Shi) heard the master preach and said to his disciples, 'Who says that there are no such talents in the Han lands?' Not long after, Hui Gong wrote a letter, encouraging him to benefit the world and not forget his hometown. The master then traveled west with his tin staff. Upon arrival, the elders cheered, 'Our fellow villager has finally found a teacher to receive teachings from!' Soon after, the Prince of Anxi (Anxi Wang) ordered him to reside in Yishan Temple (Yishan Si) south of the city, which was the place where the divine monk Dushun (Du Shun) manifested in the early Tang dynasty. The master's virtue greatly flourished, and the Emperor heard of this and summoned him to reside in Dayuan.
教寺。授榮祿大夫大司徒。遷普慶蘭若。加開府儀同三司大司徒銀章一品。賜遼世金書戒本。王公大臣。皆仰止高風。猶景星鳳凰。無不從師受教者。延祐四年三月。跏趺而逝。以聞。上惻然。賜幣數萬緡以葬。詔大臣護喪。有司備儀衛旌蓋送之。世壽五十八。僧臘四十三。
清涼信明傳(印寶附)
信明。字真覺。五臺清涼疃高氏子。依本山清涼寺正洪長老削染。年十四業講有聲。二十四受大戒。述論弘贊戒章。又著盂蘭等鈔。發義精朗。甚為時輩傳誦。加以行門自嚴。誦戒讀經。殊無少怠。元主召見。法沁宸衷。賜號興國大師。授僧統之職。勉應之。非所愿也。后從慶壽海雲和尚。咨決心要。頗有省發。然不以得所解而廢所行。益自督厲。戒光高顯。於時無兩。自貴戚以下。至士庶人。從師受菩薩戒者甚伙。化風被河朔矣。六十九示寂。獲舍利無數。正覺寺有遺行碑。存焉。
榆次。有印寶者。亦戒行僧也。四方多請住持弗應。七十歲坐亡。火化。烈焰中。有金光透出。舍利如雨。眼舌不壞。後有人。見於黃蘆嶺。騎白驢而行。
惠汶律師傳
惠汶。歸德之偃武人也。驅烏之歲。依耆宿釭公為童侍。二十。從大德溫公。受菩薩戒。嗣法壇主恩公。既而行業日隆。道益著。從學者益
【現代漢語翻譯】 現代漢語譯本：教寺（佛教寺廟）。被授予榮祿大夫大司徒的官職。后遷往普慶蘭若（寺廟名）。加封開府儀同三司大司徒銀章一品。朝廷賜予遼代用金書寫的戒本。王公大臣們都仰慕他的高尚品德，如同仰望景星鳳凰一般，無不跟隨他學習佛法。延祐四年三月，他結跏趺坐圓寂。訊息上報朝廷，皇帝深感悲痛，賜予數萬緡錢幣用於安葬，並下詔令大臣護送喪事，由有關部門準備儀仗隊和旌旗護送。世壽五十八歲，僧臘四十三年。
清涼信明傳（附印寶）
信明，字真覺，是五臺山清涼疃高氏之子。依止本山清涼寺的正洪長老剃度出家。十四歲時講經說法就已頗有名聲。二十四歲受具足戒。撰寫論述來弘揚讚美戒律，又著有《盂蘭盆經》等註解，闡發的義理精深明朗，被當時的僧人廣為傳誦。加上他修行嚴謹，誦戒讀經，從不懈怠。元朝皇帝召見他，對他精深的佛法表示欽佩，賜號興國大師，授予僧統的職位，他勉強應允，並非他的本願。後來跟隨慶壽寺的海雲和尚，請教決疑之心要，頗有所領悟。然而他不因為有所領悟就廢棄修行，反而更加督促自己，戒律之光高尚顯明，當時無人能及。從貴族以下，到平民百姓，跟隨他受菩薩戒的人非常多，他的教化之風遍及河朔地區。六十九歲時圓寂，獲得無數舍利。正覺寺里還儲存著他的遺行碑。
榆次，有位名叫印寶的僧人，也是一位戒行精嚴的僧人。四方有很多寺廟請他去擔任住持，他都沒有答應。七十歲時坐化圓寂。火化時，烈焰中透出金光，舍利如雨般落下，眼和舌頭都沒有損壞。後來有人在黃蘆嶺看到他騎著白驢行走。
惠汶律師傳
惠汶，是歸德偃武人。在驅烏之年，依止耆宿釭公做侍童。二十歲時，跟隨大德溫公受菩薩戒。繼承法壇主恩公的衣缽。從此以後，他的修行日益精進，道行也越來越顯著，跟隨他學習的人也越來越多。
【English Translation】 English version: Jiao Temple (Buddhist temple). He was awarded the official position of Grand Master for Glory and High Minister of Instruction. Later, he moved to Puqing Lanruo (temple name). He was additionally granted the title of Grand Master with the Silver Seal of the First Rank. The court bestowed upon him a book of precepts written in gold from the Liao Dynasty. Princes, dukes, and high officials all admired his noble character, like looking up to auspicious stars and phoenixes, and all followed him to learn the Dharma. In the third month of the fourth year of the Yanyou era, he passed away in the lotus position. When the news was reported to the court, the emperor felt deep sorrow and granted tens of thousands of strings of coins for his burial, and ordered ministers to escort the funeral procession, with the relevant departments preparing ceremonial guards and banners. He lived to the age of fifty-eight, with forty-three years as a monk.
Biography of Xinming of Qingliang (with Yinbao attached)
Xinming, styled Zhenjue, was a son of the Gao family of Qingliang Village in Mount Wutai. He was tonsured and ordained by Elder Zhenghong of Qingliang Temple on the mountain. By the age of fourteen, he was already renowned for his lectures on the scriptures. At twenty-four, he received the full precepts. He wrote treatises to promote and praise the precepts, and also authored commentaries on the Ullambana Sutra, etc., expounding profound and clear principles, which were widely circulated among the monks of the time. In addition, he was strict in his practice, reciting the precepts and reading the scriptures without the slightest懈怠. The Yuan emperor summoned him and expressed admiration for his profound Dharma, bestowing upon him the title of National Master Xingguo and granting him the position of Sangha Administrator, which he reluctantly accepted, as it was not his wish. Later, he followed the Venerable Haiyun of Qingshou Temple, seeking guidance on the essentials of resolving doubts, and gained considerable insight. However, he did not abandon his practice because of his understanding, but instead urged himself on even more, and the light of his precepts shone brightly, unmatched at the time. From nobles down to commoners, there were many who followed him to receive the Bodhisattva precepts, and his influence spread throughout the Hebei region. He passed away at the age of sixty-nine, obtaining countless relics. A stele commemorating his deeds remains in Zhengjue Temple.
In Yuci, there was a monk named Yinbao, who was also a monk of strict precepts. Many temples in all directions invited him to serve as abbot, but he declined. At the age of seventy, he passed away in meditation. During the cremation, golden light shone through the flames, and relics fell like rain. His eyes and tongue remained intact. Later, someone saw him riding a white donkey on Huanglu Ridge.
Biography of Vinaya Master Huiwen
Huiwen was a native of Yanwu in Guide. In the year of driving away crows, he served as a child attendant to the venerable Elder Gang. At the age of twenty, he received the Bodhisattva precepts from the virtuous Venerable Wen. He inherited the mantle of Dharma Master En. From then on, his practice became increasingly diligent, his virtue became more and more evident, and more and more people followed him to learn.
眾。佛制。凡為苾芻。雖大節不虧。而細行必謹。非法不眼。非時不食。居處動作。皆有軌則。所以戒昏墯而防逸德也。師守護嚴謹。雞鳴而興。坐以待旦。幹幹終日。惟佛是念。雖道行旅宿。三衣一缽。必與身俱。制行甚高。而無矯飾之節。操存雖固。而無詭激之跡。是以而言人莫不信。動而人莫不敬。兩河之間。三監舊邑。從化者。蓋以萬數。緇素相率。而求戒法者。憧憧接跡於途。承一訓言。無不歡心感戴。說法數十餘年。升壇授戒。四十餘會。大臣接以師敬之禮。至順三年示寂。年七十有三。
補續高僧傳卷第十七 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十八
吳門華山寺沙門 明河 撰
護法篇
宋 維琳傳(天石附)
維琳。武康沈氏子。約之後也。好學能詩。熙寧中。東坡倅杭。請住徑山。繼登慧淵公法席。叢林蔚然。眾心歸附。久之憚煩。退靜於邑之銅山。結庵名無畏。自號無畏大士。建中靖國初。東坡自儋耳還至毗陵。以疾告老。師往問慰。坡答之以詩。始師之居銅山也。院有松合抱。縣大夫將取以治廨。師知之。命削皮題詩其上曰。大夫去作棟樑材。無復清陰護綠苔。只恐夜深明月下。誤他千里鶴飛來。尉至。讀其詩
【現代漢語翻譯】 現代漢語譯本 僧團。佛陀制定戒律。凡是作為比丘（Bhikkhu，佛教出家男眾），即使在大節上沒有虧損，在細微的行為上也必須謹慎。不看非法的事物，不在規定的時間之外進食，居住和行動，都有一定的規矩法則。這是爲了戒除昏沉懈怠，防止放縱失德。這位法師守護戒律嚴謹，雞鳴時分就起身，端坐以待天明。整日勤勉不懈，心中唯有佛的念頭。即使在旅途中借宿，也必定將三衣（Tricivara，比丘所持有的三種袈裟）一缽（Patra，比丘所用的食器）隨身攜帶。他的行爲準則非常高尚，卻沒有矯揉造作的姿態；他的操守雖然堅定，卻沒有怪異偏激的行跡。因此，他說的話人們沒有不相信的，他的行動人們沒有不敬佩的。在兩河之間，三監舊地，受他教化的人，大概有數以萬計。出家和在家信眾相互帶領，前來求受戒法的人，絡繹不絕，在道路上接連不斷。接受他的一句教誨，沒有不歡喜感動，感恩戴德的。說法教化數十年，登壇傳授戒律，有四十多次法會。大臣們以對待老師的尊敬之禮來對待他。至順三年圓寂，享年七十三歲。
《補續高僧傳》卷第十七 《卍新續藏》第77冊 No. 1524 《補續高僧傳》
《補續高僧傳》卷第十八
吳門華山寺沙門 明河 撰
護法篇
宋 維琳傳(天石附)
維琳，是武康沈氏的後代。愛好學習，擅長寫詩。熙寧年間，蘇東坡（東坡，即蘇軾）任杭州副使，請維琳法師住持徑山寺。維琳法師繼承了慧淵公的法席，使得叢林興盛，眾人的心都歸附於他。時間久了，他感到厭煩，於是退隱到縣裡的銅山，結廬為庵，取名為無畏庵，自號無畏大士。建中靖國初年，蘇東坡從儋耳（Dan'er，地名，在今海南島）返回，到達毗陵（Piling，地名，今江蘇常州），因病告老還鄉。維琳法師前去慰問他，蘇東坡用詩來回答。當初維琳法師居住在銅山的時候，寺院裡有一棵合抱粗的松樹，縣大夫打算砍伐它來製作官署的棟樑。維琳法師知道后，命人削去樹皮，在上面題詩說：『大夫去作棟樑材，無復清陰護綠苔。只恐夜深明月下，誤他千里鶴飛來。』縣尉來到后，讀了他的詩
【English Translation】 English version The Sangha (Buddhist monastic community). The Buddha established precepts. All Bhikkhus (Buddhist monks), even if they do not violate major precepts, must be cautious in their minor actions. They do not look at unlawful things, do not eat at improper times, and their dwelling and actions all have rules and regulations. This is to guard against drowsiness and prevent indulgence and moral decline. This master guarded the precepts strictly, rising at the crowing of the rooster and sitting in meditation until dawn. He was diligent throughout the day, with only the Buddha in his thoughts. Even when lodging on journeys, he always carried his Tricivara (the three robes of a monk) and Patra (a monk's alms bowl). His conduct was very noble, yet without any artificiality; his integrity was firm, yet without any eccentric or extreme behavior. Therefore, people believed everything he said, and respected everything he did. Between the two rivers and in the old territory of the Three Supervisors, tens of thousands of people were transformed by his teachings. Monks and laypeople led each other to seek the Dharma of precepts, arriving in an endless stream. Receiving one word of his teaching, they were all delighted, moved, and grateful. He taught the Dharma for several decades, ascending the altar to transmit precepts in more than forty assemblies. High officials treated him with the respect due to a teacher. He passed away in the third year of the Zhishun era, at the age of seventy-three.
Supplement to the Biographies of Eminent Monks, Volume 17 卍 New Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 18
Shramana Minghe of Huashan Temple in Wumen wrote:
Chapter on Protecting the Dharma
Song Dynasty: Biography of Weilin (with Tian Shi appended)
Weilin was a descendant of the Shen family of Wukang. He loved learning and was skilled at poetry. During the Xining era, Su Dongpo (Dongpo, namely Su Shi), as the vice-prefect of Hangzhou, invited Master Weilin to reside at Jingshan Temple. Master Weilin succeeded to the Dharma seat of Master Huiyuan, making the monastic community flourish, and the hearts of the people turned to him. After a long time, he grew weary of the affairs and retreated to Tongshan in the county, building a hermitage named 'Fearless Hermitage,' and calling himself 'Fearless Bodhisattva.' At the beginning of the Jianzhong Jingguo era, Su Dongpo returned from Dan'er (a place name, now Hainan Island) and arrived at Piling (a place name, now Changzhou, Jiangsu), retiring due to illness. Master Weilin went to comfort him, and Su Dongpo responded with a poem. When Master Weilin first resided in Tongshan, there was a pine tree in the temple that could be embraced by two arms. The county magistrate intended to cut it down to make beams for the government office. When Master Weilin learned of this, he ordered someone to peel off the bark and inscribe a poem on it, saying: 'The magistrate goes to make beams and pillars, no longer leaving cool shade to protect the green moss. I only fear that in the deep of night, under the bright moon, he will mislead the cranes flying thousands of miles.' When the county lieutenant arrived, he read the poem.
乃止。宣和元年。師既老。朝廷崇右道教。詔僧為德士皆頂冠。師獨不受命。縣遣使諭之。師即集其徒。說偈趺坐而逝。眾以二缶覆其軀。瘞山後。
天石者。福州侯官水西石松寺僧也。紹與十年。栽松三本于石上。自刻石云。一與寺門作名實。二與山林作標緻。三與遊人作陰涼。題詩云。偃蓋覆巖石。歲寒傲霜雪。深根蟠茯苓。千古飽風月。寺初名石嵩。后名石松者。以此。天石亦可想見也。
杭州報恩院慧明傳
慧明。蔣氏子也。幼歲出家。三學精練。過臨川謁法眼。豁然有省。回鄞水。庵居大梅山。吳越部內。禪學雖盛。而以玄沙正宗。筑之閫外。師欲整而導之。一日有禪者至庵。師問曰。近離何處。對曰成都。曰上座離成都到此山。則成都少上座。此間剩上座。剩則心外有法。少則心法不周。說得道理即住。禪客莫能對。又遷止天臺白沙庵。有彥明道人者。俊辯自負。來謁師。師問曰。從上先德有悟者否。對曰有之。曰。一人發真歸源。十方虛空。悉皆銷殞。舉手指曰。只今天臺山嶷然。知何得銷殞去。明張目直視遁去。錢忠懿王。延請問法。命住崇資院。盛談玄沙法眼宗旨。自是他宗泛學。皆寂然賓服矣。一日忠懿王為法集大會諸山。師問諸老宿曰。雪峰塔銘云。夫從緣而有者。始終而
【現代漢語翻譯】 現代漢語譯本 於是停止。宣和元年（1119年），法師年事已高。朝廷崇尚道教，下詔令僧人為道士，都要戴上道士的帽子。唯獨法師不接受命令。縣裡派使者去勸說他，法師便召集他的弟子，說了偈語，然後結跏趺坐而逝。弟子們用兩個瓦罐覆蓋他的身體，埋葬在山後。
天石和尚，是福州侯官水西石松寺的僧人。紹興十年（1140年），他在石頭上栽種了三棵松樹，並親自刻石寫道：『一棵與寺門作為名副其實的象徵，一棵與山林作為標誌，一棵與遊人作為遮陰。』他還題詩說：『偃蓋覆蓋巖石，歲寒傲霜雪。深根盤繞茯苓，千古飽風月。』寺廟最初名叫石嵩寺，後來改名為石松寺，就是因為這三棵松樹。由此也可以想像天石和尚的品格。
杭州報恩院慧明禪師傳
慧明禪師，是蔣家的兒子。幼年出家，精通經律論三學。後來到臨川拜見法眼禪師，豁然開悟。回到鄞水，在在梅山結庵居住。當時吳越地區禪學雖然興盛，但玄沙禪師的正宗卻被排斥在外。慧明禪師想要匡正和引導他們。一天，有位禪者來到庵里，慧明禪師問道：『你最近從哪裡來？』禪者回答說：『成都。』慧明禪師說：『上座你從成都來到這座山，那麼成都就少了一個上座，這裡就多了一個上座。多了就說明心外有法，少了就說明心法不圓滿。說得有道理就可以住下。』那位禪客無言以對。後來慧明禪師遷居到天臺山的白沙庵。有位名叫彥明的道人，以口才辯捷自負，前來拜訪慧明禪師。慧明禪師問道：『從前的先德有開悟的嗎？』彥明回答說：『有。』慧明禪師說：『一人發真歸源，十方虛空，悉皆銷殞。』他舉起手指說：『只是今天的天臺山仍然高聳，你憑什麼說它銷殞了呢？』彥明張大眼睛直視著慧明禪師，然後逃走了。錢忠懿王（錢俶）請慧明禪師去講法，命他住在崇資院，大力宣揚玄沙法眼的宗旨。從此，其他宗派的學者都寂然無聲，心悅誠服了。一天，忠懿王爲了弘揚佛法，召集了各山長老舉行大法會。慧明禪師問各位老宿說：『雪峰塔銘上說：『夫從緣而有者，始終而』
【English Translation】 English version Then it stopped. In the first year of Xuanhe (1119), the master was old. The imperial court revered Taoism and decreed that monks should become Taoists and wear Taoist hats. The master alone refused to obey. The county sent an envoy to persuade him. The master then gathered his disciples, recited a verse, and passed away in the lotus position. The disciples covered his body with two earthenware jars and buried him behind the mountain.
The monk Tianshi (Heavenly Stone), was a monk of Shisong Temple (Stone Pine Temple) in Houguan Shuixi, Fuzhou. In the tenth year of Shaoxing (1140), he planted three pine trees on a stone and personally carved the stone, saying: 'One is to serve as a true symbol for the temple gate, one is to serve as a landmark for the mountains and forests, and one is to provide shade for visitors.' He also wrote a poem saying: 'Spreading canopy covers the rock, defying frost and snow in the cold season. Deep roots coil around tuckahoe, nourished by wind and moon for eternity.' The temple was originally named Shisong Temple (Stone Height Temple), and later renamed Shisong Temple (Stone Pine Temple) because of these three pine trees. From this, one can also imagine the character of the monk Tianshi.
Biography of Huiming (Wisdom Brightness) of Bao'en (Repaying Kindness) Temple in Hangzhou
Huiming was the son of the Jiang family. He became a monk at a young age and was proficient in the three studies of precepts, sutras, and treatises. Later, he visited Dharma Eye Zen Master in Linchuan and had a sudden enlightenment. Returning to Yinshui, he lived in a hermitage on Mount Damei. At that time, although Zen Buddhism was flourishing in the Wu-Yue region, the orthodox lineage of Xuansha (Mysterious Sand) Zen Master was excluded. Huiming Zen Master wanted to correct and guide them. One day, a Zen practitioner came to the hermitage. Huiming Zen Master asked: 'Where have you come from recently?' The Zen practitioner replied: 'Chengdu.' Huiming Zen Master said: 'If you, venerable monk, have come from Chengdu to this mountain, then Chengdu has lost a venerable monk, and this place has gained a venerable monk. To have gained means that there is dharma outside the mind, and to have lost means that the dharma of the mind is incomplete. If you can speak with reason, you may stay.' The Zen guest was speechless. Later, Huiming Zen Master moved to Baisha Hermitage on Mount Tiantai. A Taoist named Yanming (Eloquent Brightness), who was proud of his eloquence, came to visit Huiming Zen Master. Huiming Zen Master asked: 'Among the former virtuous ones, were there any who were enlightened?' Yanming replied: 'Yes.' Huiming Zen Master said: 'When one person awakens to the true source, the ten directions of empty space are all annihilated.' He raised his finger and said: 'But today, Mount Tiantai still stands tall. How can you say it is annihilated?' Yanming stared at Huiming Zen Master and then fled. King Zhongyi (Qian Chu) invited Huiming Zen Master to preach the Dharma and ordered him to reside in Chongzi Temple, vigorously promoting the teachings of Xuansha Dharma Eye. From then on, scholars of other schools were all silent and sincerely convinced. One day, King Zhongyi, in order to promote Buddhism, convened a grand Dharma assembly of elders from various mountains. Huiming Zen Master asked the venerable elders: 'The inscription on the Snow Peak Pagoda says: 'That which arises from conditions has a beginning and an'
成壞。非從緣而有者。歷劫而長堅。堅之與壞。即且止。雪峰只今在何處。老宿不能對。王大說。署圓通普照禪師。
長蘆賾禪師傳
宗賾。襄陽孫氏子。父早亡。母攜還舅氏家鞠養。長成習儒業。志節高邁。學問宏博。年二十九。幡然曰。吾出家矣。遂往真州長蘆。從秀圓通落䰂。學最上乘。未幾。秀去而夫繼。師得旨于夫。遂為夫嗣。而紹長蘆之席。一法窟父子。接踵弘闡者三世。雲門之道大震。江淮之間。幾無別響。師上堂曰。金屑雖貴。落眼成翳。金屑既除。眼在甚處。拈拄杖曰。還見么。擊香卓曰。還聞么。靠卻拄杖曰。眼耳若通隨處足。水聲山色自悠悠。啟示明切如此。師性孝。于方丈側。別為小室。安其母于中。勸母剪髮。持念阿彌陀佛號。自製勸孝文。曲盡哀懇。師雖承傳南宗頓旨。而實以凈土自歸。至感普賢普慧二大士。夢求入社。其精誠可知矣。其母臨終。果唸佛吉祥而逝。始卒數十年間。以安養一門攝化。緇白從化。臨終正念。如其母者。蓋不知幾何人。師持勤匡道一念。得自天性。以言難及遠。往往托筆墨。以致心焉。其勸供養則曰。若無有限之心。則受無窮之福。其勸坐禪則曰。一切善惡。都莫思量。念起即覺。覺之即失。久久忘緣。自成一片。又曰。道高魔盛。逆順萬端。
【現代漢語翻譯】 現代漢語譯本 成與壞。如果不是由因緣和合而生，那麼歷經劫數也會長久堅固。但堅固和毀壞，當下就會停止。雪峰禪師現在在哪裡呢？老修行也無法回答。王大說，授予圓通普照禪師的稱號。
長蘆賾禪師傳
宗賾（Zongze），襄陽（Xiangyang）孫氏之子。父親早逝，母親帶他回到舅舅家撫養。長大後學習儒家經典，志向高遠，學問淵博。二十九歲時，幡然醒悟說：『我要出家！』於是前往真州（Zhenzhou）長蘆寺（Changlu Temple），跟隨秀圓通（Xiu Yuantong）剃度出家，學習最上乘佛法。不久，秀圓通離去，夫禪師（Fu Chanshi）繼任。宗賾禪師從夫禪師處領悟佛法宗旨，於是成為夫禪師的法嗣，並繼承了長蘆寺的住持之位。一家禪窟父子相傳，接連弘揚佛法三代，雲門宗（Yunmen School）的道風大振，江淮（Jianghuai）一帶，幾乎沒有其他宗派的聲音。宗賾禪師上堂說法時說：『金屑雖然珍貴，落入眼中卻會成為障礙。金屑既然已經除去，眼睛又在哪裡呢？』拿起拄杖說：『還看見了嗎？』敲擊香案說：『還聽見了嗎？』靠著拄杖說：『眼和耳如果貫通，那麼隨處都足夠。水聲和山色自然悠閒自在。』如此開示，明白而懇切。宗賾禪師天性孝順，在方丈室旁邊，特意建造一間小室，安置他的母親在裡面，勸母親剪去頭髮，持念阿彌陀佛（Amitabha Buddha）的名號。親自撰寫《勸孝文》，竭盡哀懇之情。宗賾禪師雖然繼承了南宗（Southern School）頓悟的宗旨，但實際上以凈土法門（Pure Land）作為自己的歸宿。甚至感得普賢菩薩（Samantabhadra Bodhisattva）和普慧菩薩（Pu Hui Bodhisattva）在夢中請求加入蓮社。他的精誠之心由此可知。他的母親臨終時，果然唸佛，吉祥安詳地去世。起初去世的數十年間，宗賾禪師以安養凈土法門攝受教化眾生，出家和在家弟子受到感化，臨終時正念分明，像他母親那樣的人，大概不知道有多少。宗賾禪師持之以恒地匡扶道業，這種信念得自天性。因為言語難以表達深遠的意義，所以常常藉助筆墨來表達心意。他勸人供養時說：『如果沒有有限的心，那麼就會得到無窮的福報。』他勸人坐禪時說：『一切善惡，都不要思量。念頭一生起就覺察，覺察之後就消失。長久地忘記外緣，自然形成一片。』又說：『道行越高，魔障越盛，逆境和順境，千變萬化。』
【English Translation】 English version Formation and decay. If it does not arise from conditions, it will be long and firm through kalpas. But firmness and decay will stop immediately. Where is Xuefeng (Xuefeng, a Zen master) now? Even the old monks cannot answer. Wang Da said, 'Bestow the title of Zen Master Yuantong Puzhao (Zen Master of Perfect Penetration and Universal Illumination).'
Biography of Zen Master Zongze of Changlu (Long Reed Temple)
Zongze (Zongze), son of the Sun family of Xiangyang (Xiangyang). His father died early, and his mother took him back to her brother's house to raise him. When he grew up, he studied Confucian classics, with lofty aspirations and profound knowledge. At the age of twenty-nine, he suddenly realized and said, 'I will become a monk!' So he went to Changlu Temple (Long Reed Temple) in Zhenzhou (Zhenzhou) and was tonsured by Xiu Yuantong (Xiu Yuantong), studying the supreme vehicle of Buddhism. Soon after, Xiu Yuantong left, and Zen Master Fu (Fu Chanshi) succeeded him. Zen Master Zongze understood the essence of Buddhism from Zen Master Fu, so he became Zen Master Fu's Dharma heir and inherited the abbotship of Changlu Temple. A family of Zen masters passed down the Dharma, continuously promoting Buddhism for three generations, and the Yunmen School (Yunmen School) flourished greatly. In the Jianghuai (Jianghuai) area, there was almost no other school's voice. Zen Master Zongze said in his Dharma talk: 'Although gold dust is precious, it becomes an obstacle when it falls into the eyes. Now that the gold dust has been removed, where are the eyes?' He picked up his staff and said, 'Do you still see it?' He struck the incense table and said, 'Do you still hear it?' Leaning on his staff, he said, 'If the eyes and ears are connected, then everywhere is sufficient. The sound of water and the color of mountains are naturally leisurely.' His teachings were so clear and earnest. Zen Master Zongze was naturally filial. He specially built a small room next to his abbot's room to house his mother, and he persuaded her to cut her hair and recite the name of Amitabha Buddha (Amitabha Buddha). He personally wrote the 'Exhortation to Filial Piety,' expressing his deep sorrow and earnestness. Although Zen Master Zongze inherited the sudden enlightenment of the Southern School (Southern School), he actually took the Pure Land (Pure Land) method as his refuge. He even moved Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) and Pu Hui Bodhisattva (Pu Hui Bodhisattva) to request to join the Lotus Society in his dream. His sincerity can be known from this. When his mother was dying, she indeed recited the Buddha's name and passed away auspiciously and peacefully. In the decades after his death, Zen Master Zongze used the Pure Land method of peaceful cultivation to influence and transform sentient beings. Disciples, both monastic and lay, were influenced, and those who had clear mindfulness at the time of death, like his mother, were probably countless. Zen Master Zongze persistently supported the Dharma, and this belief came from his nature. Because words are difficult to express profound meanings, he often used writing to express his mind. When he exhorted people to make offerings, he said, 'If there is no limited mind, then you will receive infinite blessings.' When he exhorted people to meditate, he said, 'Do not think about all good and evil. Be aware as soon as a thought arises, and it will disappear as soon as you are aware of it. Forget about external conditions for a long time, and it will naturally form a whole.' He also said, 'The higher the Dharma practice, the stronger the demonic obstacles, and adverse and favorable circumstances change in countless ways.'
但能正念現前。一切不能留礙。其警遊談則曰。既乖福業。無益道心。如此遊言。並傷實德。其警撥無則曰。粗解法師。不通教眼。虛頭禪客。不貴行門。此偏枯之罪也。又曰。宗說兼通。若杲日麗虛空之界。心身俱靜。如琉璃含寶月之光。可謂蓬生麻中。不扶自直。眾流入海。總號天池。其言意至。味一臠可以知全鼎矣。未詳所終。
宗致傳(附居竭．子照)
宗致者。臨濟十一世之玄孫。而泐潭準禪師之嫡嗣也。住持東山。立身行道。大為時所宗仰。以智慧無礙之心。為功德莊嚴之事。洪覺范。慈觀閣記云。師骨面嚴冷。英氣逸群。以荷擔云庵法道為己任。說法有辯慧。護教有便行。卑叢林。以宗旨爭溝封。以語言爭是非。紛然諸方方熾未艾。名為走道。其實走名射利。裨販無所不至。而正宗微矣。欲棄之而弗忍。欲導之而弗從。於是。為室于方丈之東。名曰慈航。又自名其號曰慈覺。猶以為未也。建閣于大門。名曰慈觀。
蜀僧居竭者。傾長財一百五十萬。以助成之。竭。平生自奉甚約。所得檀信之施。毛累寸積。四十年之藏。一旦舉以施之。人以為難。
南晉僧子照者。有實行自然之智。如人信手斫方圓。皆中繩墨。慈覺使總院事。事無鉅細。談笑而辦。閣經營。照實董其事。垢面
【現代漢語翻譯】 現代漢語譯本： 但能保持正念現前，一切事物都不能成為阻礙。他警惕那些閑聊遊蕩的人說：『既違背了積累福德的善業，又無益於修道的真心。』這樣的閒言碎語，都會損害真實的德行。他警惕那些否定因果的人說：『粗淺理解佛法的法師，不通達教義的眼目；虛有其表的禪客，不重視實際的修行。』這都是偏頗和枯竭的罪過。他又說：『宗門和教理兼通，就像太陽照耀在虛空之中；心和身都平靜，就像琉璃包含著寶月的光芒。』這可以說是蓬草生長在麻叢中，不用扶持自然挺直；眾多的河流流入大海，總稱為天池。他的言語意義深遠，品嚐一塊肉就可以知道整個鼎的味道了。』未詳細記載他的最終結局。
宗致傳（附居竭、子照）
宗致，是臨濟宗第十一世的玄孫，也是泐潭準禪師的嫡傳弟子。他住持東山，樹立自身，踐行佛道，被當時的人們所宗仰。他以智慧無礙的心，來做功德莊嚴的事業。洪覺范在《慈觀閣記》中說，宗致禪師『面容嚴肅冷峻，英氣超逸出眾，以承擔云庵法道為己任。說法有辯才智慧，護持佛教有方便的行動。』他鄙視那些在叢林中，爲了宗派的宗旨而爭奪土地，爲了語言文字而爭論是非的人。這種紛爭在各個地方都非常激烈，沒有停止的跡象。他們名為修行佛道，實際上是追逐名利，什麼營生都做，以至於正宗的佛法衰微了。想要拋棄他們又不忍心，想要引導他們又不聽從。於是，他在方丈的東邊建造了一間屋子，名叫慈航，又自己取號為慈覺，還覺得不夠，在大門建造了一座閣，名叫慈觀。
蜀地的僧人居竭，傾盡長年積攢的一百五十萬錢，來幫助完成這件事。居竭，平生自己奉養非常節儉，所得的信徒佈施，一點一滴地積累，四十年的積蓄，一旦全部拿出來捐獻，人們認為這是很難做到的。
南晉的僧人子照，有實際的行動和自然的智慧，就像人隨意用手砍削木頭，方圓都符合墨線。慈覺讓他總管寺院的事務，事情無論大小，都在談笑之間就辦好了。慈觀閣的經營建造，實際上由子照主管其事，他蓬頭垢面
【English Translation】 English version: But if one can maintain right mindfulness present, nothing can hinder. He warned those who idly chat and wander, saying: 'It violates the good karma of accumulating merit and is of no benefit to the true mind of cultivation.' Such idle talk harms true virtue. He warned those who deny cause and effect, saying: 'A Dharma master with a superficial understanding of the Dharma does not understand the eye of the teachings; a Chan practitioner who is all show does not value actual practice.' These are the sins of being biased and depleted. He also said: 'Being versed in both the teachings and the principles of the school is like the sun shining in the empty sky; the mind and body are both calm, like crystal containing the light of a precious moon.' This can be said to be like hemp growing among hemp stalks, naturally upright without support; numerous rivers flow into the sea, collectively called the Heavenly Pool. His words are profound in meaning; tasting a piece of meat can reveal the flavor of the entire cauldron.' His final fate is not recorded in detail.
Biography of Zongzhi (with biographies of Jujie and Zizhao attached)
Zongzhi was the great-great-grandson of the eleventh generation of the Linji (Rinzai) school and the direct disciple of Chan Master Zhun of Letan (Leitan). He resided at Dongshan (Mount Dong), established himself, and practiced the Buddhist path, revered by the people of his time. He used his unobstructed wisdom to perform meritorious deeds of adornment. Hong Juefan (Hung Chueh-fan) said in 'Record of the Pavilion of Compassionate Observation' that Chan Master Zongzhi's 'face was stern and cold, his heroic spirit outstanding, taking on the responsibility of upholding the Dharma path of Yun'an (Un-an) as his own. He spoke the Dharma with eloquence and wisdom, and protected the teachings with expedient actions.' He despised those in the monasteries who fought over land for the sake of sectarian principles and argued over right and wrong for the sake of words. Such disputes were fierce in various places, with no sign of stopping. They were called practitioners of the path, but in reality, they were pursuing fame and profit, engaging in all sorts of business, to the point that the orthodox Dharma was declining. He wanted to abandon them but couldn't bear to, and he wanted to guide them but they wouldn't listen. Therefore, he built a room east of the abbot's quarters, named Cihang (Tz'u-hang) (Compassionate Voyage), and also named himself Cijue (Tz'u-chueh) (Compassionate Awakening). Still feeling it wasn't enough, he built a pavilion at the main gate, named Ciguan (Tz'u-kuan) (Compassionate Observation).
Jujie (Chu-chieh), a monk from Shu (Szechwan), donated one million five hundred thousand coins, accumulated over many years, to help complete this project. Jujie himself lived very frugally, accumulating the donations from believers little by little over forty years. To donate all of it at once was considered difficult by people.
Zizhao (Tzu-chao), a monk from Southern Jin (Nan-chin), possessed practical action and natural wisdom, like a person casually carving wood with his hand, making squares and circles that all conform to the plumb line. Cijue made him the general manager of the monastery's affairs, and he handled matters, large and small, with ease and laughter. Zizhao was actually in charge of the management and construction of the Ciguang Pavilion, and his face was covered in dirt
龜手。不憚霜雪。伐山相材。運土拾礫。與蒼頭短髮進退。凡半年而落成。竭以財施。而慈覺之志乃克成。師弟子之於宗。皆無所愧。賢矣哉。
寶覺道法師傳
永道。順昌毛氏子也。出家。宗唯識百法二論。又受西天總持三藏密法。及傳圓頓戒法于元照師。鹹得其要。政和中。賜椹衣。主左街香積院。賜號寶覺大師。林靈素以左道罔上。宣和初。詔改僧為德士服冠巾。天下從之無敢后。師獨毅然抗詔。上書曰。自古佛法。未嘗不與國運同爲盛衰。魏太武崔浩。滅佛法。未三四年。浩竟赤族。文成大興之。周武衛元嵩。滅佛法。不五六年。元嵩貶死。隋文帝大興之。唐武宗。趙歸真。李德裕。滅佛法。不一年。歸真誅。德裕竄死。宣宗。大興之。我國家太祖太宗列聖相承。譯經試僧。大興佛法。成憲具在。雖萬世可守也。陛下。何忍一旦用奸人之言。為驚世之舉。陛下。不思太武見弒于閹人之手乎。周武為鐵獄之囚乎。唐武受奪壽去位之報乎。此皆前監可觀者。陛下何為蹈惡君之禍。而違祖宗之法乎。書奏。上大怒。命下黥流道州。蔡京。從容為上言曰。天下佛像。非諸僧自為之。皆子為其父。臣為其君。以祈福報恩耳。今大毀之。適足以動人心。恐非社稷之利也。上意。為之少回。未幾。靈素事敗。放
【現代漢語翻譯】 現代漢語譯本： 像烏龜的手一樣佈滿老繭。不畏懼嚴霜冰雪。砍伐山上的樹木，選取木材。搬運泥土，撿拾瓦礫。與地位低下的僕人一起勞作。總共花費了半年時間才完成。用盡所有的財產來佈施，而慈覺的志願才得以完成。師傅和弟子對於宗門，都問心無愧。真是賢德啊。
《寶覺道法師傳》
永道，是順昌毛氏的兒子。出家后，專研唯識宗的《百法明門論》和《唯識二十論》。又從西天總持三藏處接受了密法，並在元照法師處接受了圓頓戒法，都領悟了其中的要義。政和年間，皇帝賜予他紫色的袈裟，讓他主管左街香積院，並賜號寶覺大師。林靈素用邪門歪道迷惑皇上。宣和初年，皇帝下詔將僧人改為道士的服裝和頭巾。天下僧人都遵從了，沒有人敢違抗。只有寶覺法師毅然決然地抗旨，上書說：『自古以來，佛法的興衰總是與國家的命運緊密相連。魏太武帝和崔浩滅佛，不到三四年，崔浩就被滅族。文成帝大興佛教。周武帝和衛元嵩滅佛，不到五六年，衛元嵩就被貶官至死。隋文帝大興佛教。唐武宗、趙歸真、李德裕滅佛，不到一年，趙歸真被誅殺，李德裕被貶官至死。唐宣宗大興佛教。我們國家的太祖、太宗以及後來的聖賢們，翻譯佛經，考試僧人，大興佛法，這些成規都在。即使經過萬世也可以遵守。陛下，怎麼忍心因為奸佞小人的話，做出驚世駭俗的舉動呢？陛下，難道不記得太武帝被宦官所殺嗎？周武帝被囚禁在鐵牢里嗎？唐武宗受到減壽去位的報應嗎？這些都是前車之鑑啊。陛下為什麼要重蹈昏庸君主的覆轍，而違背祖宗的法度呢？』奏書呈上后，皇帝勃然大怒，下令將他臉上刺字后流放到道州。蔡京在一旁從容地對皇帝說：『天下的佛像，不是僧人們自己做的，都是兒子為父親，臣子為君主，爲了祈福報恩而做的。現在如果全部毀掉，恰恰會動搖人心，恐怕對國家不利。』皇帝的怒氣，因此稍微平息了一些。沒過多久，林靈素的事情敗露，被放逐。
【English Translation】 English version: Hands calloused like a turtle's. Not fearing frost or snow. Felling trees on the mountain to select timber. Transporting earth and gathering pebbles. Working alongside lowly servants with cropped hair. It took a full half-year to complete. Exhausting all his wealth in charitable giving, the aspiration of Cijue (慈覺, a Buddhist name) was finally fulfilled. Both master and disciples felt no shame before the sect. How virtuous!
Biography of Dharma Master Baojue (寶覺)
Yongdao (永道), was a son of the Mao family of Shunchang (順昌). After leaving home, he specialized in the Vijnanavada (唯識) school's 'Hundred Dharmas' (百法明門論) and 'Twenty Verses' (唯識二十論). He also received esoteric teachings from the Tripitaka Master Zongchi (總持) of Western India, and received the complete and sudden precepts from Master Yuanzhao (元照), grasping their essence. During the Zhenghe (政和) era, he was granted a purple robe and appointed to manage the Xiangji Monastery (香積院) on the left street, with the title Great Master Baojue (寶覺). Lin Lingsu (林靈素) misled the emperor with heterodox ways. In the early Xuanhe (宣和) era, the emperor decreed that monks should change into Daoist attire and headgear. The monks throughout the land complied, none daring to resist. Only Master Baojue resolutely defied the decree, submitting a memorial stating: 'Since ancient times, the rise and fall of the Buddha-dharma has always been closely linked to the fate of the nation. Emperor Taiwu (太武) of the Wei dynasty and Cui Hao (崔浩) destroyed Buddhism, and within three or four years, Cui Hao's clan was exterminated. Emperor Wencheng (文成) greatly promoted Buddhism. Emperor Wu (武) of the Zhou dynasty and Wei Yuansong (衛元嵩) destroyed Buddhism, and within five or six years, Wei Yuansong was demoted and died. Emperor Wen (文) of the Sui dynasty greatly promoted Buddhism. Emperor Wuzong (武宗) of the Tang dynasty, Zhao Guizhen (趙歸真), and Li Deyu (李德裕) destroyed Buddhism, and within a year, Zhao Guizhen was executed, and Li Deyu was demoted and died. Emperor Xuanzong (宣宗) greatly promoted Buddhism. Our nation's Taizu (太祖), Taizong (太宗), and successive sages translated scriptures, examined monks, and greatly promoted Buddhism. These established rules are in place. Even after ten thousand generations, they can be followed. Your Majesty, how can you bear to use the words of treacherous villains to take shocking actions? Your Majesty, do you not remember that Emperor Taiwu was murdered by the hands of eunuchs? That Emperor Wu of the Zhou dynasty was imprisoned in an iron cage? That Emperor Wuzong of the Tang dynasty received the retribution of reduced lifespan and removal from the throne? These are all lessons from the past. Why does Your Majesty want to repeat the disasters of foolish rulers and violate the laws of your ancestors?' After the memorial was presented, the emperor was furious and ordered him to be tattooed on the face and exiled to Daozhou (道州). Cai Jing (蔡京) calmly said to the emperor: 'The Buddha images throughout the land are not made by the monks themselves, but by sons for their fathers, and subjects for their rulers, to pray for blessings and repay kindness. If they are all destroyed now, it will only shake the hearts of the people, and I fear it will not be beneficial to the country.' The emperor's anger was thus slightly appeased. Not long after, Lin Lingsu's affair was exposed, and he was exiled.
歸賜死於道。復教。師量移近郡。尋得旨放回。敕住昭先禪院。賜名法道。以旌護法。師之謫道州也。郡守僚屬。皆先夢佛像荷枷入城。既而師至。皆善待之。時軍民多病。師咒水飲之。無不愈者。求者益多。乃為沼于營中以咒之。師既還。道人如失恃怙。及二帝北狩。康王即位。東京留守宗澤承製。命師住左街天清寺。補宣教郎總管司。參謀軍事。為國行法。護佑軍旅。師往淮穎。勸化豪右。出糧助國。軍賴以濟。后奉詔隨駕。陪議軍國事。上欲加以冠冕。師力辭。詔加圓通法濟大師。一日上從容謂師曰。上皇為妖人所惑。毀師形服。朕為師去此黥涅。師對曰。上皇御墨不忍毀除。上笑曰。此僧到老倔強。乃敕住廬山太平禪寺。故事道場僧左道右。崇觀以來。遂易舊制。師不能平。詣朝廷論辯。卒獲改正。紹興五年。大旱。詔師入內祈雨。結壇作法。以四金瓶。各盛鮮鯽。噀水默祝。遣四急足投諸江。使未回而雨已洽。上大悅。賜金缽。上以國用不足。敕天下僧道。納清閑錢。師致書于省部。極論其非。傷大體而阻善化。言雖不行。勢亦少戢。紹興十七年秋。說偈。端坐而化。阇維。舍利無數。塔於九山九里松。
法燈禪師傳
法燈。字傳照。成都華陽王氏子。自幼時。則能論氣節。工翰墨。逸群不受
【現代漢語翻譯】 現代漢語譯本： 歸罪處死在道州。後來被赦免。師傅被調到附近的郡。不久得到詔令放回，並被敕令住在昭先禪院，賜名法道，以表彰他護持佛法。師傅被貶謫到道州時，郡守和下屬都先夢見佛像戴著枷鎖進入城中。等到師傅到達，都善待他。當時軍民很多人都生病，師傅用咒語加持水給他們喝，沒有不好轉的。求水的人越來越多，於是師傅在軍營中挖了一個水池來加持水。師傅返回后，道州的人民好像失去了依靠。等到徽欽二帝被北方擄走，康王即位，東京留守宗澤奉旨，命令師傅住在左街天清寺，補任宣教郎總管司，參與軍事參謀，為國家施行佛法，護佑軍隊。師傅前往淮穎，勸說當地的富豪拿出糧食幫助國家，軍隊因此得以接濟。後來奉詔跟隨皇帝，陪同商議軍國大事。皇帝想要給他加官進爵，師傅極力推辭。皇帝下詔加封他為圓通法濟大師。一天，皇帝從容地對師傅說：『上皇被妖人迷惑，毀壞了師傅的僧人形象和服裝，朕要為師傅去除這些刺字。』師傅回答說：『上皇親筆御書的墨跡，不忍心毀壞去除。』皇帝笑著說：『這個和尚到老都這麼倔強。』於是下令他住在廬山太平禪寺。按照舊例，道場僧人左邊是道士右邊是僧人，崇觀年間以來，就改變了舊的制度。師傅對此感到不平，到朝廷辯論，最終獲得了改正。紹興五年，發生大旱，皇帝下詔讓師傅進入皇宮祈雨，師傅結壇作法，用四個金瓶，各自盛著新鮮的鯽魚，噴水默默祝禱，派遣四個快馬加鞭的人將金瓶投到各條江中，使者還未返回，雨就已經充足降下。皇帝非常高興，賜予金缽。皇帝因為國家財政不足，下令天下僧人和道士，繳納清閑錢。師傅寫信給省部，極力論述這件事的錯誤，認為這會損害大體，阻礙善的教化。雖然他的話沒有被採納，但這種趨勢也稍微收斂。紹興十七年秋天，師傅說了偈語，端坐而圓寂。火化后，得到無數舍利，建塔於九山九里松。 法燈禪師，字傳照，是成都華陽人王氏的兒子。從小時候起，就能談論氣節，擅長書法繪畫，超逸出眾，不接受約束。
【English Translation】 English version: He was sentenced to death in Daozhou, but later pardoned. The master was transferred to a nearby prefecture. Soon, he received an imperial decree to return and was ordered to reside in Zhaoxian Chan Monastery, bestowed the name Fadao (法道), to commend his protection of the Dharma. When the master was exiled to Daozhou, the prefect and his subordinates all dreamed of a Buddha statue entering the city wearing shackles. When the master arrived, they all treated him kindly. At that time, many soldiers and civilians were ill. The master chanted over water and gave it to them to drink, and all recovered. More and more people sought the water, so the master dug a pond in the military camp to bless the water. After the master returned, the people of Daozhou felt as if they had lost their support. When Emperors Huizong and Qinzong were captured by the north, Prince Kang ascended the throne. Zong Ze, the Tokyo garrison commander, acting on imperial orders, ordered the master to reside in Tianqing Monastery on the Left Street, appointed him as a Propaganda Officer in the General Headquarters, and involved him in military planning, practicing the Dharma for the country and protecting the army. The master went to Huaiying, persuading the local wealthy to contribute grain to help the country, which sustained the army. Later, he was ordered to accompany the emperor and participate in discussions on national affairs. The emperor wanted to bestow upon him official titles, but the master strongly declined. The emperor issued an edict conferring upon him the title of 'Great Master Yuantong Faji (圓通法濟)'. One day, the emperor said to the master leisurely: 'The former emperor was deluded by evil men and destroyed the master's monastic image and robes. I will remove these tattoos for the master.' The master replied: 'I cannot bear to destroy the calligraphy personally written by the former emperor.' The emperor laughed and said: 'This monk is stubborn even in his old age.' So he ordered him to reside in Taiping Chan Monastery on Mount Lu. According to the old custom, in a Daoist temple, Daoists were on the left and monks on the right. Since the Chongguan era, the old system had been changed. The master felt this was unfair and went to the court to argue, eventually succeeding in having it corrected. In the fifth year of Shaoxing, there was a severe drought. The emperor ordered the master to enter the palace to pray for rain. The master set up an altar and performed rituals, using four golden bottles, each filled with fresh carp, sprinkling water and silently chanting. He sent four swift messengers to throw the golden bottles into the rivers, and before the messengers returned, the rain had already fallen abundantly. The emperor was very pleased and bestowed a golden bowl. Because the state treasury was insufficient, the emperor ordered all monks and Daoists in the country to pay 'idle money'. The master wrote to the provincial departments, strongly arguing against this, believing that it would harm the overall situation and hinder the propagation of goodness. Although his words were not heeded, the trend was somewhat curbed. In the autumn of the seventeenth year of Shaoxing, the master spoke a verse and passed away peacefully in a seated posture. After cremation, countless relics were obtained, and a pagoda was built at Jiushan Jiulimatsu. Chan Master Fadeng (法燈), whose style name was Chuanzhao (傳照), was the son of the Wang family of Huayang, Chengdu. From a young age, he was able to discuss integrity, excelled in calligraphy and painting, and was outstanding and unrestrained.
世緣控勒。年二十三。剃落於承天院。受具足戒。即當首楞嚴講。耆年皆卑下之。其師圓明大師。棄講出蜀。師侍行。至恭州而歿。師扶護歸葬成都。辭塔而去。下荊江。歷淮山。北抵漢沔。遍謁諸老。所至少留。機語不契。振䇿即行。登大洪。謁楷禪師。遂服膺戾止。承顏接詞。商略古今。應機妙密。當仁不讓。大觀初。楷公應詔而西。三年。坐不受師名敕牒。縫掖其衣謫緇州。師趼足隨之。緇之道俗高其義。太守李公擴。虛太平興國禪院。以居之。於是。洞上宗風。盛于京東。政和元年。楷公得釋。東遁海濵千餘里。太湖中而止。草衣澗飲。若將終焉。師猶往從之。楷以手揶揄曰。云巖路絕。責在汝躬。行矣。師識其意。再拜而還。七年。解院事。西歸京師。名聞天子。俄詔住襄陽鹿門政和禪寺。師謝恩罷退。飯丞相第堂。吏抱牘至白曰。江州東林寺。當改為觀。從道士所請。師避席曰。廬山冠世絕境。東林又其勝處。世為僧居。如春湖白鷗。自然相宜。今黃冠其中。絕境其厄會乎。丞相大以為然。東林之獲存。師之力也。既至漢上。郡將諷諸山辦金帛。詣京師作千道齋。師笑曰。童牙事佛有死無二。茍非風狂失心。輒以十方檀施之物。千里媚道士耶。郡將愧其言而止。然天下叢林。聞而壯之。鹿門。瀕漢江。斷
【現代漢語翻譯】 現代漢語譯本： 他俗家姓控勒（Kong Le，應為音譯，含義未知）。二十三歲時，在承天院剃度出家，並受具足戒（Bhiksu ordination，佛教中的高級戒律）。隨即開始講解《首楞嚴經》（Śūraṅgama Sūtra，大乘佛教經典），年長的僧人都對他表示敬佩。他的老師圓明大師（Yuanming Dashi，人名）放棄講經，前往四川。他侍奉老師前往，圓明大師在恭州（Gongzhou，地名）去世。他護送老師的遺體歸葬成都（Chengdu，地名），然後辭別靈塔離去。他沿長江而下，經過淮山（Huai Mountain，地名），向北抵達漢水和沔水流域（Han and Mian Rivers，河流名稱）。他遍訪各地的老修行，但很少停留，因為彼此的見解不合。於是他拄著錫杖繼續前行。他登上大洪山（Dahong Mountain，山名），拜見楷禪師（Kai Chanshi，人名），於是心悅誠服地接受他的教導。他聆聽楷禪師的教誨，與他探討古今之事，應對機敏而周密，該承擔的責任絕不推讓。大觀（Daguan，年號）初年，楷禪師應詔前往京城。三年後，楷禪師因不接受朝廷授予的師號敕牒，被剝去僧衣，貶謫到緇州（Zizhou，地名）。他徒步跟隨前往。緇州的僧人和百姓都敬佩他的義舉。太守李公擴（Li Gongkuo，人名）騰出太平興國禪院（Taiping Xingguo Chan Temple，寺廟名稱）供他居住。於是，洞山宗（Caodong school of Chan Buddhism，禪宗流派）的宗風在京東（Jingdong，地名）一帶盛行。政和（Zhenghe，年號）元年，楷禪師獲得釋放，向東隱遁到海邊一千多里，在太湖（Tai Lake，湖泊名稱）中隱居，過著以草為衣、以澗水為飲的生活，似乎要在此終老。他仍然前去追隨。楷禪師用手揶揄他說：『云巖（Yunyan，地名）的道路斷絕了，責任在你身上。去吧！』他明白老師的意思，再次拜別后離開。政和七年，他辭去院務，西歸京師，名聲傳到皇帝耳中。不久，皇帝下詔讓他住持襄陽鹿門政和禪寺（Xiangyang Lument Zhenghe Chan Temple，寺廟名稱）。他謝恩后推辭了。一次，他在丞相府的廳堂里吃飯，官吏拿著文書來稟告說：『江州東林寺（Jiangzhou Donglin Temple，寺廟名稱）將要改為道觀，這是應道士的請求。』他離席說道：『廬山（Mount Lu，山名）是舉世無雙的絕佳勝地，東林寺又是其中的勝景。歷來都是僧人居住的地方，就像春天的湖泊和白鷗一樣，自然相宜。現在讓道士住在那裡，這絕佳的勝地恐怕要遭遇厄運了！』丞相深以為然。東林寺得以儲存，是他的功勞。到達漢水流域后，郡守勸說各寺廟捐獻金帛，前往京城舉辦千道齋（Thousand Taoist Rituals，道教儀式）。他笑著說：『我等孩童時代就信奉佛教，至死不渝。除非是瘋癲失心，怎能用十方信徒捐獻的財物，千里迢迢地去諂媚道士呢？』郡守因他的話感到慚愧，便停止了此事。因此，天下的叢林寺院都讚賞他的行為。鹿門寺（Lumen Temple，寺廟名稱）靠近漢江（Han River，河流名稱），
【English Translation】 English version: He, whose secular surname was Kong Le (meaning unknown), at the age of twenty-three, was tonsured at Chengtian Monastery and received the full monastic precepts (Bhiksu ordination). Immediately, he began lecturing on the Śūraṅgama Sūtra, and even senior monks showed him respect. His teacher, Great Master Yuanming, abandoned lecturing and went to Sichuan. He served his teacher on the journey, and Great Master Yuanming passed away in Gongzhou. He escorted his teacher's remains back to Chengdu for burial, then bid farewell to the stupa and departed. He traveled down the Yangtze River, passed through Huai Mountain, and went north to the Han and Mian River regions. He visited many senior practitioners, but rarely stayed long, as their views did not align. Thus, he continued his journey with his staff. He ascended Dahong Mountain and paid respects to Chan Master Kai, and wholeheartedly accepted his teachings. He listened to Chan Master Kai's instructions, discussed matters of the past and present with him, and responded with keenness and thoroughness, never shirking his responsibilities. In the early years of the Daguan era, Chan Master Kai was summoned to the capital. Three years later, Chan Master Kai was stripped of his monastic robes and exiled to Zizhou for refusing to accept the imperial decree granting him the title of 'Master'. He followed him on foot. The monks and people of Zizhou admired his righteousness. Prefect Li Gongkuo vacated Taiping Xingguo Chan Monastery for him to reside in. Thus, the Caodong school of Chan Buddhism flourished in the Jingdong area. In the first year of the Zhenghe era, Chan Master Kai was released and retreated eastward over a thousand li to the seaside, residing in Tai Lake, living a life of grass clothing and drinking from mountain streams, seemingly intending to end his days there. He still went to follow him. Chan Master Kai teased him with his hand, saying, 'The path of Yunyan is cut off, the responsibility lies with you. Go!' He understood his teacher's meaning, bowed again, and departed. In the seventh year of the Zhenghe era, he resigned from his monastic duties and returned west to the capital, his reputation reaching the emperor's ears. Soon after, the emperor issued an edict for him to reside at Xiangyang Lument Zhenghe Chan Monastery. He thanked the emperor but declined. Once, while he was dining in the hall of the Prime Minister's residence, an official came with documents to report, 'Donglin Monastery in Jiangzhou is to be converted into a Taoist temple, at the request of Taoist priests.' He left his seat and said, 'Mount Lu is a world-renowned scenic spot, and Donglin Monastery is the most beautiful place within it. It has always been a place for monks to reside, just like a spring lake and white gulls, naturally harmonious. Now, to have Taoist priests living there, this beautiful place will surely face misfortune!' The Prime Minister deeply agreed. Donglin Monastery was preserved thanks to his efforts. After arriving in the Han River region, the prefect urged the monasteries to donate gold and silk to hold a Thousand Taoist Rituals in the capital. He laughed and said, 'We have been devoted to Buddhism since childhood and will not change until death. Unless we are mad or insane, how can we use the offerings donated by devotees from all directions to flatter Taoist priests from thousands of miles away?' The prefect was ashamed by his words and stopped the matter. Therefore, the monasteries throughout the land praised his actions. Lumen Monastery is located near the Han River,
岸千尺。寺嘗艱於水。師坐巖石下。唸曰。吾欲叢林此地。為皇朝植福。而泉不能贍眾。山靈其亦知之乎。師以杖擿草根。俄眾泉觱發。一眾大驚。山中之人。目之曰燈公泉。師初依夾山齡禪師。齡道孤化。而無嗣之者。僧惟顯。得其旨。隱於南嶽。師以書抵長沙。使者迎出。以居龍安禪寺。聞者服其公。貴其行。初慧定禪師自覺。革律為禪。開創未半而逝。蟻藏蜂聚。故窠遺垤。十猶七。師為一新之。長廡廣廈。萬礎盤崖。椎拂之下五千指。十年之間。宗風大振。人徒見其婆娑勃窣若遊戲。然不知其至剛峭激也。篤信所學。雖威武貴勢。不敢幹以非義。性喜施。不計有無。傾囷倒廩。以走人之急。靖康二年春。金人復入寇。兩宮圍閉。師驚悸不言。謝遣學徒。杜門面壁而已。弟子曰。朝廷軍旅之事。何預林下人。而師獨憂念之深乎。師熟視。徐曰。河潤九里。漸洳者三百步。木仆千仞。蹂踐者一寸草。豈有中原失守。而林下之人得寧逸耶。五月十三日中夜安坐。戒門弟子。皆宗門大事。不及其私。泊然而逝。檢其所蓄。道具之外。書畫數軸而已。閱世五十有三。坐夏三十。塔全身於山口別墅慧定塔之東。
萬松老人傳(附從倫)
行秀。號萬松。河內人。族蔡氏。自幼不凡。超然有出世志。屢白父母求
【現代漢語翻譯】 現代漢語譯本 岸千尺（地名）。寺廟曾經苦於缺水。禪師坐在巖石下，心中默唸：『我希望在此地建立叢林，為皇朝祈福，但泉水不足以供養大眾。山神難道也知道這件事嗎？』禪師用禪杖撥開草根，忽然眾泉水噴涌而出，眾人大為驚訝。山中的人稱之為『燈公泉』。禪師最初依止夾山齡禪師（禪師名）。齡禪師的道風孤高，沒有人能繼承他的衣缽。僧人惟顯（僧人名）領悟了他的宗旨，隱居在南嶽。禪師寫信到長沙，使者迎接他出來，讓他住在龍安禪寺。聽到這件事的人都佩服他的公正，尊重他的德行。當初慧定禪師（禪師名）自覺覺悟，改革戒律為禪宗，開創事業未完成就去世了。螞蟻藏身，蜜蜂聚集，舊巢遺留的土堆，還剩下十分之七。禪師將寺廟全部翻新，建造了長長的走廊和寬廣的殿宇，無數的柱子盤繞在山崖上，木槌敲擊之下的僧人有五千之多。十年之間，禪宗的宗風大大振興。人們只看到他從容不迫，舉止灑脫，好像在遊戲人間，卻不知道他內心極其剛強，志向高遠。他堅信自己所學的佛法，即使是威武的權貴，也不敢用不合道義的事情來干預他。他天性喜歡施捨，不考慮自己是否擁有，傾盡糧倉，來救濟別人的急難。靖康二年春天，金人再次入侵，皇帝和太后被圍困。禪師驚恐不安，沉默不語，辭退了學徒，關上門面對墻壁而坐。弟子說：『朝廷的軍事行動，和山林中的人有什麼關係呢？』而禪師卻如此憂慮。禪師仔細地看著弟子，慢慢地說：『河流滋潤九里土地，被浸濕的地方有三百步；大樹倒下，被踐踏的是一寸草。難道會有中原失守，而山林中的人能夠安寧享樂的事情嗎？』五月十三日半夜，禪師安詳地坐著，告誡門下弟子，都是宗門的大事，沒有涉及他的私事。平靜地去世了。檢查他所積蓄的，除了佛具之外，只有幾幅書畫而已。一生經歷了五十三年，坐禪三十年。全身安葬在山口別墅慧定塔的東邊。
萬松老人傳（附從倫）
行秀（人名），號萬松（法號），河內人，姓蔡，從小就不平凡，超然有出世的志向，多次告訴父母請求出家。
【English Translation】 English version An shore of thousand 'chi' (a unit of length). The temple once suffered from water scarcity. The Master sat under a rock, thinking: 'I wish to establish a monastery here, to plant blessings for the dynasty, but the spring cannot support the community. Does the mountain spirit also know this?' The Master poked at the grass roots with his staff, and suddenly many springs gushed forth, astonishing everyone. The people in the mountains called it 'Lamp Master Spring'. The Master initially followed Zen Master Jiashan Ling (Zen Master's name). Zen Master Ling's way was solitary, and no one could inherit it. The monk Wei Xian (monk's name) understood his teachings and lived in seclusion in Mount Nan. The Master wrote a letter to Changsha, and an envoy welcomed him out, placing him in Long'an Zen Temple. Those who heard of this admired his impartiality and respected his conduct. Initially, Zen Master Hui Ding (Zen Master's name) awakened himself, reforming the precepts into Zen, but he passed away before completing his work. Ants hid and bees gathered, leaving behind mounds of old nests, still seven out of ten. The Master completely renovated it, building long corridors and wide halls, with countless pillars coiling around the cliffs. Under the striking of the mallet, there were five thousand monks. Within ten years, the Zen style greatly flourished. People only saw his leisurely and unrestrained manner, as if he were playing in the world, but they did not know his extreme strength and lofty aspirations. He firmly believed in the Dharma he had learned, and even powerful nobles dared not interfere with him with unrighteous matters. He was naturally fond of giving, not considering whether he had anything, emptying his granaries to relieve the urgent needs of others. In the spring of the second year of Jingkang, the Jin people invaded again, and the emperor and empress dowager were besieged. The Master was alarmed and remained silent, dismissing his disciples and closing the door to face the wall. The disciples said, 'The court's military affairs, what do they have to do with the people in the mountains?' But the Master was so worried. The Master looked carefully at the disciples and slowly said, 'The river nourishes nine 'li' (a unit of length) of land, and three hundred steps are soaked; when a thousand-foot tree falls, an inch of grass is trampled. How can there be a situation where the Central Plains are lost, and the people in the mountains can enjoy peace and tranquility?' On the thirteenth day of May, in the middle of the night, the Master sat peacefully, admonishing his disciples, all of which were major events of the Zen school, not involving his private affairs. He passed away peacefully. Examining what he had accumulated, besides the Dharma tools, there were only a few scrolls of calligraphy and painting. He lived for fifty-three years, practicing Zen for thirty years. His whole body was buried east of the Hui Ding Pagoda in the Yamaguchi Villa.
Biography of Old Man Wansong (Attached is Cong Lun)
Xing Xiu (person's name), named Wansong (Dharma name), was from Henan, with the surname Cai. From a young age, he was extraordinary, with a transcendent aspiration to leave the world. He repeatedly told his parents, requesting to become a monk.
出家。父母初難之。然知終不可以世相奪。因攜送邢州凈土寺。禮赟允公為師落䰂焉。具戒后。決力參究。即擔囊抵燕。棲憩潭柘。過慶壽。叩勝默老人。老人曰。學此道。如鍛金。滓穢不盡。精真不顯。觀君眉宇間大有物在。此物非一番寒徹。不能放下。子后自見。不在老僧多言也。師益厲精猛。至寢食俱忘。后至磁州。參云巖滿公。遂于言下大悟。曰得恁么近。始知勝默為人處婆心切落草深也。依雪巖二年。盡其底蘊。付僧伽黎。勉以流通大法。自是兩河三晉之人。皆飲師名。法門隱然。倚以為重。明昌中。章宗請入內庭說法。親奉錦綺大衣。腋而升座。自後妃以下。皆從師受法。羅拜位下。各施珍愛。建普度會。數日之內。祥瑞疊見。道猷遠聞。承安改元。特詔住仰山棲隱寺。寺先為世宗所建。奉玄冥顗公為開山。顗公。故金國大禪老。給田度僧。雖極一時之盛。然未大弘法音。師登座一宣。萬指傾聽。以洞上孤冷不振之宗。一旦得師而起之。扶頹繼絕。功不在青華嚴下也。次遷寶集萬壽。又移席報恩。連住鉅剎。道化不少衰。晚年退居從容庵。幽林多暇。評唱宏智百頌。又著請益錄。踵碧巖之後塵。開寶鏡之重垢。甚有補於宗門。學者至今傳習。師天資敏利。于百家之學。無不淹通。三閱大藏。首尾熟貫。雖
座主老於翻檢者。不敢以汗漫欺。李屏山居士。著論弘宗。人稱。使摩詰棗柏再出無以加。然以日叩函丈。受師啓發者居多。則師於法門樹立宏矣。后無疾而終。年八十一。
林泉老人從倫者。師弟子也。住大都報恩寺。著空谷傳聲。虛堂習聽二書。評唱投子青丹霞淳二公頌古。其自序有云。以無說之說。而說其說。使不聞之聞。而聞乎聞。論者謂。倫公非有意于言。蓋道之所在。不得已而言之也。
元 云峰高禪師傳
妙高。字云峰。福之長溪人。家世業儒。母。夢嬰兒坐蓮華心。手捧得之。覺而生師。因名夢池。神采秀澈。嗜書力學。尤醉心內典。汲汲以入道為請。父母以夢故。不奪其志。俾從雲夢澤公。受具戒。銳意求道。首參癡絕沖。沖曰。此兒。語纚纚有緒。吾宗瑚璉也。次見無準范。范猶器愛。擬以侍職處。師嘆曰。懷安敗名。遂去。之育王見偃溪。掌藏鑰。一日溪。舉譬如牛過窗欞。頭角四蹄俱過。因甚尾巴過不得。師劃然有省。答鯨吞海水盡。露出珊瑚枝。溪可之。尋住南興大蘆。遂為偃溪嫡嗣。遷保安江陰勸忠霅川何山。云衲四來。三堂皆溢。朝命升蔣山。德祐乙亥。寺被兵。軍士有迫師求金者。師曰。此但有寺有僧。無金與汝。偶以刀擬師頸。蕩磨之。師曰。欲殺即殺。吾頭
【現代漢語翻譯】 現代漢語譯本： 座主老於翻檢典籍。不敢用粗疏的知識欺騙人。李屏山居士，著書立論弘揚宗門，人們稱讚說，即使王維（摩詰）和棗柏禪師再世，也無法超越。然而他每天都向老師請教，接受老師的啓發很多，可見老師在佛法上的樹立是多麼宏偉。後來無疾而終，享年八十一歲。
林泉老人從倫禪師，是老師的弟子。住在元大都的報恩寺，著有《空谷傳聲》、《虛堂習聽》二書，評唱投子青禪師、丹霞淳禪師二位禪師的頌古。他的自序中說：『用無說的說法，來說明那說不出的道理，使不聞的也能聽聞，聽聞那聽聞不到的。』評論者說，從倫禪師並非有意于言語，而是道就在那裡，不得不說出來啊。
元 云峰高禪師傳
妙高禪師，字云峰，是福州長溪人。家世代以儒學為業。他的母親夢見一個嬰兒坐在蓮花心中，用手捧著他，醒來后就生下了禪師，因此取名夢池。他神采秀麗清澈，喜愛讀書，努力學習，尤其醉心於佛學經典，急切地想入道修行。父母因為那個夢的緣故，不違揹他的志向，讓他跟隨雲夢澤公出家，受具足戒。他銳意求道，首先參訪癡絕沖禪師。癡絕沖禪師說：『這個孩子，說話有條有理，是我們宗門的棟樑之材啊。』接著又拜見無準范禪師，無準范禪師也很器重喜愛他，打算讓他擔任侍者的職務。禪師嘆息說：『懷安寺的住持會敗壞我的名聲。』於是離開了。他到育王寺拜見偃溪禪師，掌管藏經的鑰匙。一天，偃溪禪師舉例說：『譬如牛過窗欞，頭、角、四蹄都過去了，為什麼尾巴卻過不去呢？』禪師豁然開悟，回答說：『鯨吞海水盡，露出珊瑚枝。』偃溪禪師認可了他的見解。不久，他住持南興的大蘆寺，於是成為偃溪禪師的嫡傳弟子。後來又遷住保安寺、江陰勸忠寺、霅川何山寺。四方雲遊的僧人前來參學，三個禪堂都滿了。朝廷下令讓他升座蔣山寺。德祐乙亥年，寺廟遭遇兵禍，軍士中有逼迫禪師交出金錢的，禪師說：『這裡只有寺廟和僧人，沒有金錢給你們。』軍士偶然用刀抵住禪師的脖子，來回摩擦。禪師說：『想殺就殺，我的頭
【English Translation】 English version: The abbot was experienced in examining texts, daring not to deceive with superficial knowledge. Layman Li Pingshan authored treatises to propagate the sect, and people praised him, saying that even if Wang Wei (Mojie) and Zen Master Zaobai were to reappear, they could not surpass him. However, he consulted his teacher daily, receiving much enlightenment, showing how magnificent the teacher's establishment in the Dharma was. Later, he passed away without illness at the age of eighty-one.
Elder Linquan Conglun was a disciple of the teacher. He resided at Bao'en Temple in Dadu (present-day Beijing), and authored two books, 'Echoes from an Empty Valley' and 'Learning to Listen in the Empty Hall', commenting on and chanting the 'ancient verses' of Zen Master Touzi Qing and Zen Master Danxia Chun. In his preface, he said: 'Using the 'no-speaking' to speak, to explain the ineffable, so that the unhearing can hear, and hear the unhearable.' Commentators said that Zen Master Conglun did not intentionally speak, but the Dao was there, and he had no choice but to speak it.
Biography of Zen Master Yunfeng Gao of the Yuan Dynasty
Zen Master Miaogao, styled Yunfeng, was a native of Changxi in Fuzhou. His family had been engaged in Confucian studies for generations. His mother dreamed of an infant sitting in the heart of a lotus flower, holding him in her hands. Upon waking, she gave birth to the Zen Master, hence the name Mengchi (Dream Pond). He was handsome and intelligent, loved reading, and studied diligently, especially devoted to Buddhist scriptures, eagerly seeking to enter the path of practice. Because of the dream, his parents did not go against his will, allowing him to follow Yunmeng Ze Gong to become a monk and receive the full precepts. He was determined to seek the Dao, first visiting Zen Master Chijue Chong. Zen Master Chijue Chong said: 'This child speaks eloquently and systematically, he is a pillar of our sect.' Then he visited Zen Master Wuzhun Fan, who also valued and loved him, intending to assign him to a position as attendant. The Zen Master sighed and said: 'Being the abbot of Huaian Temple will ruin my reputation.' So he left. He went to Yuhuang Temple to see Zen Master Yanxi, managing the keys to the scripture collection. One day, Zen Master Yanxi gave an example: 'It is like a cow passing through a window, the head, horns, and four hooves have all passed through, why can't the tail pass through?' The Zen Master suddenly had an awakening, answering: 'The whale swallows the sea, revealing the coral branches.' Zen Master Yanxi approved of his understanding. Soon, he resided at the Dalu Temple in Nanxing, thus becoming the direct disciple of Zen Master Yanxi. Later, he moved to Bao'an Temple, Jiangyin Quanzhong Temple, and He Mountain Temple in Zhachuan. Monks from all directions came to study, and all three meditation halls were full. The court ordered him to ascend to Jiangshan Temple. In the year of Yihai during the Deyou reign, the temple was attacked by soldiers. Some soldiers forced the Zen Master to hand over money, and the Zen Master said: 'There are only temples and monks here, there is no money to give you.' A soldier accidentally held a knife against the Zen Master's neck, rubbing it back and forth. The Zen Master said: 'If you want to kill, then kill, my head
非汝礪刀石。軍士感動擲刃去。寺得無恙。至元庚辰。遷徑山。山經回祿。草創才什一。師悉力興建。才還舊觀。明年己丑正月復火。剎那而燼。寺眾大駭。師喟然曰。吾宿生負此山。吾償之勿憂。憂諸人不解狗子無佛性耳。眾為悚然。遂竭力再營。至壬辰十月落成。為屋千楹。計工百萬。師雖治土木。而晨夕唱道。云衲奔湊。瓶錫幾幾。宴若無事。甫十年間。兩建鉅剎。如探諸懷。功亦偉矣。時教徒肆毀禪宗。上將信之。諸禪老縮項無聲。師聞之嘆曰。此宗門大事。吾當忍死以爭之。遂拉一二同列趨京。有旨。大集禪教兩門廷辯。上問。禪以何為宗。師奏。凈智妙圓。體本空寂。非見聞覺知。思慮分別所能到。宣問再三。師循源溯流。緣詞會理。約二千餘言。如瀉泉鳴籟。以答宸衷。上大悅。自是使講徒。不復有言于禪。而當世之主。遂深信于禪。皆師回天之力也。陛辭南還。以癸巳六月十七日。書偈而逝。閱世七十有五。臘五十有九。塔于寺西之居頂庵。
至溫傳
至溫。字其玉。號全一。生邢州郝氏。幼聰敏異嘗。六歲見寂照和尚。照曰。汝其為釋氏乎。師心許之。會照避亂。去隱遼西。乃禮照弟子辯庵訥。而祝髮焉。無還富公。開法萬壽。蒞眾甚嚴。師不以為忤。與十僧同往佐之。尋為萬松侍者
【現代漢語翻譯】 現代漢語譯本： 並非用你的刀石來磨刀。軍士感動，扔掉刀離開了，寺廟得以保全無恙。至元庚辰年（1280年），遷往徑山。徑山寺經歷火災，草創的規模僅有十分之一。法師竭盡全力興建，才恢復了舊觀。第二年己丑年正月再次發生火災，剎那間化為灰燼。寺廟僧眾非常驚恐。法師嘆息說：『我前世欠了這座山的債，我償還它，不要憂慮。憂慮的是人們不理解狗子沒有佛性啊。』僧眾因此感到敬畏。於是竭盡全力再次營建，到壬辰年十月落成，建成了千間房屋，耗費了百萬工時。法師雖然治理土木工程，但早晚仍然宣講佛法，四方僧人奔赴而來，缽盂錫杖隨處可見，安然平靜如同沒有發生任何事情。短短十年間，兩次建造巨大的寺廟，如同從懷中取出東西一樣容易。他的功績真是偉大啊。當時，一些教徒肆意詆譭禪宗，朝廷重臣也相信了他們。許多禪宗長老都噤若寒蟬，不敢出聲。法師聽聞后嘆息說：『這是宗門的大事，我應當忍死也要爭辯。』於是帶領一兩個同道前往京城。朝廷下旨，召集禪宗和教宗兩門進行廷辯。皇上問：『禪宗以什麼為宗旨？』法師奏答：『凈智妙圓，體本空寂，不是見聞覺知、思慮分別所能達到的。』皇上再三詢問，法師追溯本源，順應條理，用大約兩千字的言辭，如同傾瀉的泉水和鳴響的樂器，來回答皇上的心意。皇上非常高興。從此以後，那些講經的僧徒，不再對禪宗有所非議。而當時的君主，也因此深深地信奉禪宗，這都是法師扭轉乾坤的力量啊。法師告別皇上返回南方，在癸巳年六月十七日，寫下偈語后圓寂。享年七十五歲，僧臘五十九年。塔葬在寺廟西邊的居頂庵。
至溫傳
至溫，字其玉，號全一，出生于邢州郝氏。從小就聰明敏捷，與衆不同。六歲時見到寂照和尚（an eminent monk），寂照說：『你將來會成為佛門弟子吧。』法師心中認可了。恰逢寂照爲了躲避戰亂，前往遼西隱居。於是法師拜寂照的弟子辯庵訥（a disciple of Jizhao）為師，剃度出家。無還富公（Wuhuan Fugong）在萬壽寺開壇講法，管理僧眾非常嚴格，法師並不因此感到不悅，與十位僧人一同前往輔佐他，不久后成為萬松（Wansong）的侍者。
【English Translation】 English version: It was not used to sharpen your knives. The soldiers were moved, threw away their blades and left, and the temple was preserved unharmed. In the Gengchen year of the Zhiyuan era (1280), he moved to Jingshan. Jingshan Temple had experienced a fire, and the initial scale was only one-tenth of what it had been. The master devoted all his efforts to rebuild it, and it was restored to its former appearance. The following year, in the Jichou year, in the first month, another fire broke out, and it was reduced to ashes in an instant. The monks of the temple were greatly alarmed. The master sighed and said, 'I owe this mountain a debt from a previous life. I will repay it, do not worry. What I worry about is that people do not understand that a dog has no Buddha-nature.' The monks were therefore in awe. So they exerted all their efforts to rebuild it again, and it was completed in the tenth month of the Renchen year, with a thousand rooms built, costing a million work hours. Although the master was managing construction, he still chanted the Dharma morning and evening, and monks from all directions flocked to him, with alms bowls and staffs everywhere, peaceful as if nothing had happened. In just ten years, he built two huge temples, as easily as taking something out of his pocket. His achievements were truly great. At that time, some religious people wantonly slandered the Chan (Zen) sect, and high-ranking officials believed them. Many Chan elders shrank back in silence. When the master heard of this, he sighed and said, 'This is a major event for our sect, I must risk death to argue for it.' So he led one or two colleagues to the capital. An imperial decree was issued, summoning both the Chan and Jiao (Doctrinal) sects for a court debate. The emperor asked, 'What is the doctrine of Chan?' The master replied, 'Pure wisdom is wonderfully complete, its essence is empty and still, it cannot be reached by seeing, hearing, perceiving, knowing, thinking, or discriminating.' The emperor asked again and again, and the master traced the source and followed the flow, using about two thousand words, like a cascading spring and resounding music, to answer the emperor's heart. The emperor was very pleased. From then on, those who lectured on scriptures no longer criticized Chan. And the ruler of that time deeply believed in Chan, all thanks to the master's power to turn the tide. He bid farewell to the emperor and returned south, and on the seventeenth day of the sixth month of the Guisi year, he wrote a verse and passed away. He lived for seventy-five years, and had been a monk for fifty-nine years. His stupa is located at the Juding Hermitage west of the temple.
Biography of Zhiwen
Zhiwen, styled Qiyu, named Quanyi, was born into the Hao family of Xingzhou. From a young age, he was intelligent and quick-witted, unlike others. At the age of six, he met the monk Jizhao (an eminent monk). Jizhao said, 'You will become a disciple of the Buddha.' The master agreed in his heart. It happened that Jizhao went into seclusion in western Liaoning to avoid the war. So the master took Bian'an Ne (a disciple of Jizhao) , a disciple of Jizhao, as his teacher and was tonsured. Wuhuan Fugong (Wuhuan Fugong) opened a Dharma assembly at Wanshou Temple, and his management of the monks was very strict. The master did not feel displeased by this, and went with ten monks to assist him, and soon became Wansong's (Wansong) attendant.
。以才氣過人。稍不容於眾。然博記多聞。百家之言。罔不該涉。又善草書。有顛素之遺法。凡萬松偈頌法語。一聞輒了之。遂得法焉。嘗使代應對。談鋒不可犯。太保劉文貞公。長師一歲。少時相好也。薦師可大用。世祖召見與語。大悅。將授以官。辭曰。天下佛法流通。僧之愿。富貴非所望也。慰而遣之。世祖征雲南還。文貞為言。錫師號。曰佛國普安大禪師。總攝諸路僧事。刻印以賜。師銳意衛教。凡僧之田廬。見侵于豪富及他教者。皆力歸之。馳驛四出。周于所履。必獲其志乃已。或勸之少憩弗懈也。憲宗末年。僧道士。各為違言以相傾。上命聚訟于和林。剖決真偽。師從少林諸師辯之。道士義墮。自是法教大興。僧徒賴之。師遂納印辭職。每歲賜金。輒緣手盡。世味泊如也。以至元丁卯。終於桓州之天宮寺。當盛暑。儀形如生。異香馥郁。停三日火浴之。心舌牙齒不壞。人掊其地深數尺。皆得舍利云。世壽五十一。僧臘四十。
念常傳(附覺岸)
念常。號梅屋。華亭黃氏子。母楊。夢僧龐眉雪發。稱大長老。托宿焉。因而娠。至元壬午三月十有二日誕。于夜神光燭室。異香襲人。逾日不散。既長。喜焚香孤坐。風骨秀異。年十二。懇求出家。父母鐘愛之。誘以世務。終莫奪其志。遂舍之。元
【現代漢語翻譯】 現代漢語譯本：他才華橫溢，但不太合羣。然而，他博聞強記，對諸子百家的學說無不涉獵。又擅長草書，頗有張旭（顛張）和懷素（狂素）的遺風。凡是萬松老人的偈頌法語，他一聽就能領會，因此得到了真傳。他曾奉命代替他人應對，辯論時言辭犀利，無人能擋。太保劉文貞公（劉秉忠），比他年長一歲，年輕時與他交好，推薦他可以委以重任。世祖（忽必烈）召見他，與他交談后非常高興，打算授予他官職。他推辭說：『天下佛法流通，這是僧人的願望，富貴不是我所期望的。』世祖慰勞了他一番，便讓他離開了。世祖征討雲南歸來后，劉文貞公再次向世祖進言，於是世祖賜予他稱號，叫做『佛國普安大禪師』，總管各地的僧事，並刻印頒賜給他。他銳意衛護佛教，凡是僧人的田地房屋，被豪強或其它教派侵佔的，他都盡力要回來。他騎著驛馬四處奔走，所到之處，必定達到目的才肯罷休。有人勸他稍微休息一下，他也不肯懈怠。憲宗（元憲宗蒙哥）末年，僧人和道士各自發表違心之論來互相傾軋，皇上下令在和林（蒙古帝國首都）聚集辯論，以辨別真偽。他跟隨少林寺的眾位法師參與辯論，道士們理屈詞窮。從此，佛法大興，僧徒們都依賴他。於是他交還印信，辭去官職。每年朝廷賜給他的金錢，他都隨手用盡，對世俗的滋味淡泊如水。在至元丁卯年，他圓寂于桓州（今內蒙古正藍旗）的天宮寺。當時正值盛夏，他的儀容栩栩如生，異香濃郁。停放三天後火化，心、舌、牙齒都沒有損壞。人們挖掘他安葬的地方，深達數尺，都得到了舍利。世壽五十一歲，僧臘四十年。 念常，號梅屋，是華亭（今上海松江）黃氏的兒子。他的母親楊氏，夢見一位眉毛花白、頭髮雪白的僧人，自稱是大長老，前來投宿，因此懷孕。至元壬午年三月十二日出生，夜裡神光照亮房間，奇異的香味瀰漫，過了幾天才散去。長大后，喜歡焚香獨自靜坐，風度氣質秀美不凡。十二歲時，懇求出家。父母非常疼愛他，用世俗的事務來引誘他，最終也不能改變他的志向，於是就讓他出家了。 English version: He was exceptionally talented but didn't quite fit in with the crowd. Nevertheless, he was learned and had a great memory, familiar with the doctrines of all schools of thought. He was also skilled in cursive script, inheriting the style of Zhang Xu (Crazy Zhang) and Huai Su (Wild Su). He could comprehend the gathas and dharma talks of Old Man Wansong upon hearing them, thus receiving the true transmission. He once served as a substitute in responding to imperial inquiries, and his arguments were so sharp that no one could withstand them. Grand Protector Liu Wenzhen (Liu Bingzhong), who was a year older than him and had been a close friend in his youth, recommended him as someone who could be entrusted with great responsibilities. Emperor Shizu (Kublai Khan) summoned him, and after speaking with him, was greatly pleased and intended to grant him an official position. He declined, saying, 'The widespread circulation of the Buddha Dharma is the wish of a monk; wealth and honor are not what I desire.' The Emperor consoled him and let him leave. After Emperor Shizu returned from his campaign in Yunnan, Liu Wenzhen again spoke to the Emperor about him, so the Emperor bestowed upon him the title 'Great Zen Master Puan of the Buddha Country,' in charge of monastic affairs in various regions, and had a seal engraved and presented to him. He was determined to protect the Buddhist teachings, and whenever monks' fields and houses were encroached upon by powerful families or other religions, he would do his utmost to reclaim them. He traveled on post horses to various places, and he would not rest until he had achieved his goal. Some people advised him to rest a little, but he would not slacken. At the end of the reign of Emperor Xianzong (Emperor Mongke), monks and Taoists made false statements to slander each other, and the Emperor ordered them to gather in Helin (the capital of the Mongol Empire) to debate and determine the truth. He participated in the debate with the monks of Shaolin Temple, and the Taoists were defeated. From then on, the Buddhist teachings flourished, and the monks relied on him. Thereupon, he returned his seal and resigned from his position. Each year, the court bestowed gold upon him, which he would spend as soon as he received it, indifferent to worldly pleasures. In the year Dingmao of the Zhiyuan era, he passed away at Tiangong Temple in Huanzhou (present-day Zhenglan Banner, Inner Mongolia). It was the height of summer, but his appearance was lifelike, and a strange fragrance filled the air. After being laid out for three days, he was cremated, and his heart, tongue, and teeth remained intact. People dug several feet deep at the place where he was buried and found relics. His age at death was fifty-one, and his monastic age was forty years. Nianchang, whose sobriquet was Meiwu, was the son of the Huang family of Huating (present-day Songjiang, Shanghai). His mother, Yang, dreamed of a monk with white eyebrows and snow-white hair, calling himself the Great Elder, who asked to stay overnight, and as a result, she became pregnant. He was born on the twelfth day of the third month of the Renwu year of the Zhiyuan era. At night, divine light illuminated the room, and a strange fragrance permeated the air, not dissipating for several days. As he grew older, he enjoyed burning incense and sitting alone in meditation, and his demeanor was elegant and extraordinary. At the age of twelve, he earnestly requested to leave home and become a monk. His parents loved him dearly and tried to entice him with worldly affairs, but they could not change his will, so they allowed him to leave home.
【English Translation】 English version: He was exceptionally talented but didn't quite fit in with the crowd. Nevertheless, he was learned and had a great memory, familiar with the doctrines of all schools of thought. He was also skilled in cursive script, inheriting the style of Zhang Xu (Crazy Zhang) and Huai Su (Wild Su). He could comprehend the gathas and dharma talks of Old Man Wansong upon hearing them, thus receiving the true transmission. He once served as a substitute in responding to imperial inquiries, and his arguments were so sharp that no one could withstand them. Grand Protector Liu Wenzhen (Liu Bingzhong), who was a year older than him and had been a close friend in his youth, recommended him as someone who could be entrusted with great responsibilities. Emperor Shizu (Kublai Khan) summoned him, and after speaking with him, was greatly pleased and intended to grant him an official position. He declined, saying, 'The widespread circulation of the Buddha Dharma is the wish of a monk; wealth and honor are not what I desire.' The Emperor consoled him and let him leave. After Emperor Shizu returned from his campaign in Yunnan, Liu Wenzhen again spoke to the Emperor about him, so the Emperor bestowed upon him the title 'Great Zen Master Puan of the Buddha Country,' in charge of monastic affairs in various regions, and had a seal engraved and presented to him. He was determined to protect the Buddhist teachings, and whenever monks' fields and houses were encroached upon by powerful families or other religions, he would do his utmost to reclaim them. He traveled on post horses to various places, and he would not rest until he had achieved his goal. Some people advised him to rest a little, but he would not slacken. At the end of the reign of Emperor Xianzong (Emperor Mongke), monks and Taoists made false statements to slander each other, and the Emperor ordered them to gather in Helin (the capital of the Mongol Empire) to debate and determine the truth. He participated in the debate with the monks of Shaolin Temple, and the Taoists were defeated. From then on, the Buddhist teachings flourished, and the monks relied on him. Thereupon, he returned his seal and resigned from his position. Each year, the court bestowed gold upon him, which he would spend as soon as he received it, indifferent to worldly pleasures. In the year Dingmao of the Zhiyuan era, he passed away at Tiangong Temple in Huanzhou (present-day Zhenglan Banner, Inner Mongolia). It was the height of summer, but his appearance was lifelike, and a strange fragrance filled the air. After being laid out for three days, he was cremated, and his heart, tongue, and teeth remained intact. People dug several feet deep at the place where he was buried and found relics. His age at death was fifty-one, and his monastic age was forty years. Nianchang, whose sobriquet was Meiwu, was the son of the Huang family of Huating (present-day Songjiang, Shanghai). His mother, Yang, dreamed of a monk with white eyebrows and snow-white hair, calling himself the Great Elder, who asked to stay overnight, and as a result, she became pregnant. He was born on the twelfth day of the third month of the Renwu year of the Zhiyuan era. At night, divine light illuminated the room, and a strange fragrance permeated the air, not dissipating for several days. As he grew older, he enjoyed burning incense and sitting alone in meditation, and his demeanor was elegant and extraordinary. At the age of twelve, he earnestly requested to leave home and become a monk. His parents loved him dearly and tried to entice him with worldly affairs, but they could not change his will, so they allowed him to leave home.
貞乙未。江淮總統所。授以文憑。剃髮受具。遍游江浙大叢林。博究群經。宿師碩德。以禮為羅延之。皆撝謙弗就。至大戊申。佛智晦機和尚。自江西百丈。遷杭之凈慈。師往參承。于言下有省。俾掌記室。服勤七年。延祐乙卯。佛智遷徑山。師職后版表率。明年。朝廷差官理治教門。承遴選住嘉興祥符。至治癸亥。乘驛赴京。得以觀光三都之勝。覽燕金遺墟。入五臺禮曼殊。出入金門。討論墳典。如司徒云麓洪公。別峰印公。自帝師以下。皆尊而愛之。自京而回。主姑蘇萬壽法席。師精通內義。外博群書。乃取佛祖住世之本末。傳授之源流。及夫時君世主之所尊尚。王臣將相之所護持。參異同。考訛正。運弘護之心。秉至公之筆。緝而完成的書。謂之佛祖歷代通載。凡二十有二卷。翰林道園虞公序其首。慨僧史無續而失傳。譏志磐書事之無法。蓋深有取于師言也。寶洲上人謂。師此述。理明事實。出入經典。考五宗傳。殊有補於名教。於是。即普覺文房。採摭內外典籍成編。題曰稽古略。與師並行於世。詳略各得其宜也。
寶洲。名覺岸。吳興吳氏子。從獨孤明禪師。落髮受具。與師同參晦機。后開法于松江南禪。講楞嚴。至七徴心。忽凈瓶水騰涌。注於懷。聽眾驚愕。師笑曰。此偶然耳。
明 呆庵莊公
傳(敬庵)
呆庵莊禪師。臺州人也。住持徑山。學者云合。說法酬機。迅若奔雷。有呆庵語錄。湮沒無傳。記籍但載其答儒一編。意深而遠。語宏以肆。轟轟然。誠宗門之偉人也。或以儒釋內外之辯問者曰。昔宋儒晦翁曰。釋所謂心上做工夫。本不是。程子曰。釋氏之學。于敬以直內。則有之矣。義以方外。則未之有也。故滯固者入于枯稿。疏通者歸於恣肆。此佛教所以隘也。吾儒則不然。率性而已。斯理也聖人于易備言之。二翁之說何如。師曰。不然。教有內外不同。故造理有淺深之異。求之於內。心性是也。求之於外。學解是也。故心通則萬法俱融。著相則目前自昧。嗚呼外求之失。斯為甚矣。今儒學之弊。浮華者。固以辭章為事。純實者。亦不過以文義為宗。其實心學則皆惘然也。宋之真儒。深知其病。又知吾心工夫為有本。是當教本抑末。以斥其言語文字之非。可也。而復以心上工夫不是。何自為矛盾歟。本既不是。何謂卻勝儒者乎。此其不能窮心學之理。于吾佛之道。深自惑亂。而不能取決也。觀伊川之言。亦然。夫既愍吾道為有內無外矣。果能以道為本。得本何憂于末哉。繼言枯稿恣肆。又愍吾道之隘。是未見其大者矣。既曰。佛有覺之理。為敬以直內。復言要之亦不是。皆反覆自惑之言耳。豈
【現代漢語翻譯】 現代漢語譯本 呆庵莊禪師，是臺州人。他住持徑山，吸引了眾多學者的聚集。他說法開示，應機施教，迅猛如奔雷。有《呆庵語錄》傳世，可惜已經湮沒無聞。典籍中只記載了他與儒者辯論的一篇文章，其意蘊深刻而長遠，言語宏大而奔放，氣勢磅礴，確實是宗門中的偉大人物。有人就儒家和佛家內外之別的辯論向禪師提問：『從前宋朝的儒者朱熹（晦翁）說，佛教所說的在心上做功夫，根本就不是正道。程頤（程子）說，佛教的學說，在用恭敬來端正內心方面，或許還有可取之處；但在用道義來規範外在行為方面，就有所欠缺了。所以，拘泥固執的人會陷入枯燥死板，疏忽放縱的人會歸於恣意妄為，這就是佛教顯得狹隘的原因。我們儒家就不是這樣，只是順應本性而已，這個道理聖人在《易經》中已經詳盡地說明了。』您認為這兩位大儒的說法怎麼樣？ 禪師回答說：『不是這樣的。佛教和儒教有內外之別，所以對真理的理解有深淺之分。向內求，就是探究心性；向外求，就是研究學問和見解。所以，內心通達，則萬法融會貫通；執著于表象，則眼前一片昏暗。唉，向外尋求的過失，實在是太嚴重了。現在儒學的弊端，在於那些浮誇虛華的人，只把辭藻文章當作事情來做；而那些比較純樸實在的人，也不過是以研究文字和義理為宗旨。實際上，對於心性之學，他們都茫然無知。宋朝那些真正的儒者，深深地知道這個弊病，也知道我們佛家在心上下功夫是有根本的。所以，應當把教人認識根本放在首位，抑制追求末節，以此來駁斥那些只注重言語文字的錯誤，這是可以的。但是，他們又說在心上做功夫不是正道，這不是自相矛盾嗎？如果根本就不是正道，又憑什麼說佛教勝過儒家呢？這是因為他們不能窮盡心性之學的道理，對於我們佛家的道理，深深地感到迷惑混亂，而不能做出決斷。' 『看看程頤的話，也是這樣。既然可憐我們佛道只有內而沒有外，如果真能以道為根本，得到了根本，又何必擔憂末節呢？接著又說枯燥死板和恣意妄為，又是可憐我們佛道顯得狹隘，這是沒有見到它廣大的一面啊。既然說佛教有覺悟的道理，可以用恭敬來端正內心，又說總的來說還是不對的，這都是反覆自我迷惑的話啊。難道……』
【English Translation】 English version Chan Master Daian Zhuang, a native of Taizhou, resided at Jingshan Monastery, attracting a multitude of scholars. His Dharma talks and responses were as swift as thunder. A record of his teachings, the 'Daian Goroku,' exists, but it has been lost to obscurity. Records only contain a compilation of his responses to Confucian scholars, profound and far-reaching in meaning, grand and unrestrained in language, truly a great figure in the Zen school. Someone questioned the master about the differences between Confucianism and Buddhism regarding inner and outer cultivation: 'In the past, the Song Dynasty Confucian scholar Zhu Xi (Huion) said that the Buddhist practice of working on the mind is fundamentally incorrect. Cheng Yi (Chengzi) said that Buddhist teachings might have some merit in using reverence to rectify the inner self, but they lack in using righteousness to regulate external behavior. Therefore, those who are rigid and inflexible fall into dryness and stagnation, while those who are careless and unrestrained become indulgent and reckless. This is why Buddhism appears narrow. Our Confucianism is different; it simply follows nature. The sages have fully explained this principle in the 'Book of Changes.' What do you think of these two great Confucian scholars' views?' The master replied, 'It is not so. Buddhism and Confucianism differ in their emphasis on inner and outer, thus their understanding of truth varies in depth. Seeking within is to explore the mind-nature; seeking without is to study knowledge and understanding. Therefore, when the mind is clear, all dharmas are interconnected; when attached to appearances, one's vision is obscured. Alas, the fault of seeking externally is extremely serious. The current shortcomings of Confucianism lie in the fact that those who are superficial and flamboyant treat rhetoric and writing as their main concern, while those who are more sincere and grounded focus solely on studying texts and meanings. In reality, they are all ignorant of the study of the mind-nature. The true Confucian scholars of the Song Dynasty deeply understood this flaw and also knew that our Buddhist practice of working on the mind has a foundation. Therefore, it is appropriate to prioritize teaching people to recognize the root and suppress the pursuit of branches, thereby refuting the errors of those who only focus on words and writings. However, they also say that working on the mind is not the correct path; is this not self-contradictory? If the root is not correct, then how can they claim that Buddhism surpasses Confucianism? This is because they cannot fully comprehend the principles of the study of the mind-nature and are deeply confused about our Buddhist teachings, unable to make a decisive judgment.' 'Looking at Cheng Yi's words, it is the same. Since he pities our Buddhist path for having only inner and no outer, if one can truly take the Dao as the root, having obtained the root, why worry about the branches? Then he speaks of dryness and stagnation and indulgence and recklessness, again pitying our Buddhist path for appearing narrow, which shows that he has not seen its vastness. Since he says that Buddhism has the principle of awakening and can use reverence to rectify the inner self, yet he also says that ultimately it is still incorrect; these are all words of repeated self-confusion. Could it be that...'
真知此理者哉。若率性之說。亦不出吾心上工夫。必取證於易。易乃心上之妙理。先儒不明本心之體。遂不明良知良能之所自出。謂有氣而後有知。乃推性命之源於氣。推性為氣中之理。以性循理為道。故隨事隨物以明理。不知天地人物形氣。皆生於覺性之中。而吾之本心妙明遍照。已在思慮未發之時。若有得於此。即時中之義也。失此不能少存於內。徒追求於事物之末。謂之義以方外。豈有是哉。取證於易者。易言至神至聖。皆指不可測不可知之地。故不疾而速。不行而至。又以無思無為無感通之本。則易所證。固非外矣。夫了悟之地。非學解所能到。悟則謂之內。解則謂之外。則內教外教。所以不同也。儒者專用力于外。凡知解所不及者。不復窮究。故不知允執厥中之道。天理流行之處。皆在思慮不起。物慾淨盡之時。踐履雖專。終不入聖人之域矣。蓋因疑佛氏之跡。為無父無君。遂不究盡其說。使孔聖之道不明。乃成毀佛之過也。惜哉。師將化忽云。難難。二八嬌娘上高山。老僧扶不得。言訖而寂。
敬庵莊公。亦臺人。自幼智慧不凡。祝髮廣慈祝。輕世薄塵。遍參有悟入。永樂間。住徑山。奉詔修大典。寓天界三年。姚廣孝等諸公。交章舉住持。固辭還徑山。其嘉言善行。惜不得盡傳。呆庵嘗云。敬庵
【現代漢語翻譯】 現代漢語譯本 真正懂得這個道理的人啊！如果只是順著本性的說法，也跳不出在自己心上用功的範圍。一定要從《易經》中求證。《易經》乃是心上的精妙道理。先前的儒者不明白本心的本體，因此不明白良知良能是從哪裡產生的。說有了氣然後才有知覺，這是把性命的根源推到氣上，把性看作是氣中的理，把順著理而行看作是道。所以隨著事情隨著事物來明白理，不知道天地人物形氣，都是從覺性之中產生的。而我的本心，精妙光明，普遍照耀，已經在思慮還沒有產生的時候。如果能在這裡有所領悟，就是『即時中』的意義。失去這個，不能稍微儲存在內心，只是在事物末節上追求，就叫做『義以方外』，哪裡有這樣的道理呢？從《易經》中求證，是因為《易經》說到『至神至聖』，都是指不可測度不可知的地方。所以『不疾而速，不行而至』。又以『無思無為無感通』為根本。那麼《易經》所證實的，本來就不是外在的東西。領悟的地方，不是靠學問理解所能達到的。領悟就說是『內』，理解就說是『外』。這就是內教和外教不同的地方。儒者只是在外在上下功夫，凡是知識理解所不能達到的，就不再深入研究。所以不知道『允執厥中』的道理。天理執行的地方，都是在思慮不起，物慾完全消除的時候。實踐雖然專一，最終也不能進入聖人的境界。大概是因為懷疑佛家的行為，是無父無君，所以不徹底研究佛家的學說，使得孔聖的道理不能彰明，就成了譭謗佛法的過錯。可惜啊！師父將要圓寂的時候忽然說：『難啊難！二八嬌娘上高山，老僧扶不得。』說完就寂滅了。
敬庵莊公（Jing'an Zhuang Gong），也是臺州人。從小就智慧不凡。剃髮出家于廣慈寺（Guangci Temple），輕視世俗，看淡塵緣，普遍參學而有所領悟。永樂年間，住在徑山寺（Jingshan Temple）。奉皇帝的命令修纂大典，住在天界寺（Tianjie Temple）三年。姚廣孝（Yao Guangxiao）等各位大臣，多次上書推薦他擔任住持，他堅決推辭，回到徑山寺。他的嘉言善行，可惜不能全部流傳下來。呆庵（Dai'an）曾經說，敬庵（Jing'an）
【English Translation】 English version Those who truly understand this principle! If it's just about following one's nature, it still doesn't go beyond the effort of working on one's own mind. One must seek proof from the I Ching (Book of Changes). The I Ching is the subtle principle within the mind. Earlier Confucians did not understand the substance of the original mind, and therefore did not understand where innate knowledge and ability come from. To say that there is knowledge only after there is qi (vital energy) is to trace the source of nature and life back to qi, to regard nature as the principle within qi, and to regard following the principle as the Dao (the Way). Therefore, they try to understand the principle by following events and things, not knowing that heaven, earth, people, and physical forms all arise from the awakened nature. And my original mind, subtly bright and universally illuminating, is already present before thoughts arise. If one can have some understanding here, that is the meaning of 'being in the immediate present'. Losing this, one cannot preserve it even slightly within, and merely pursuing the trivialities of things is called 'righteousness is external', how can there be such a principle? Seeking proof from the I Ching is because the I Ching speaks of 'utmost divinity and utmost sagehood', all referring to places that are immeasurable and unknowable. Therefore, 'it is fast without haste, and arrives without moving'. And taking 'no thought, no action, no sensation' as the foundation. Then what the I Ching proves is inherently not external. The place of enlightenment cannot be reached by scholarly understanding. Enlightenment is called 'internal', understanding is called 'external'. This is why the inner teaching and the outer teaching are different. Confucians only put effort into the external, and whatever knowledge and understanding cannot reach, they no longer investigate deeply. Therefore, they do not know the principle of 'holding faithfully to the middle'. The place where heavenly principle flows is all at the time when thoughts do not arise and material desires are completely eliminated. Although practice is focused, it ultimately cannot enter the realm of the sages. Probably because they suspect that the actions of Buddhists are without father or ruler, they do not thoroughly study Buddhist teachings, so that the Dao of Confucius cannot be clarified, and it becomes the fault of slandering Buddhism. What a pity! When the master was about to pass away, he suddenly said: 'Difficult, difficult! A sixteen-year-old girl climbs a high mountain, the old monk cannot help her.' After saying this, he passed into silence.
Venerable Jing'an Zhuang Gong, also from Taizhou, was extraordinarily intelligent from a young age. He shaved his head and became a monk at Guangci Temple, despising the world and indifferent to worldly affairs, widely studying and gaining enlightenment. During the Yongle period, he lived at Jingshan Temple. He was ordered by the emperor to compile the Great Canon and resided at Tianjie Temple for three years. Yao Guangxiao and other ministers repeatedly recommended him to serve as abbot, but he firmly declined and returned to Jingshan Temple. His admirable words and deeds, unfortunately, cannot all be passed down. Dai'an once said, Jing'an
。嘗主越中二剎。既來龍河全室翁。以二座處之。退休一室。以風節自持。良可尚也。一日含笑而化。塔於水嶺小池之上。
天泉淵公傳
祖淵。字天泉。雨庵其號也。廬陵楊氏之子。生有異質。永樂癸未。具戒于青原山。上金陵謁幻居戒公。多所啓發。號入室弟子。嘗對眾稱之。師不以小得自滿。然臂香。篤志求道。至廢寢食者五年。始得微悟。若開雲霧行虛空。無所留閡。遂振錫觀方。遍禮祖塔。所至叢林畏敬之。聲稱隱然。起同輩間。壬寅。還天界。刺血書雜華經。宣德改元。住山闡教。月山公嘉其行。延置座端。為龍象表率。尋為僧錄司。舉住雪峰。未幾。天童虛席。移師居之。百廢具興。化道大行。甲寅。被 召入京。命為左覺義。時 來建大功德寺成。住持難其人。命師兼之。僧眾聞之。皆樂從展缽如雲。 上悅。賜田四百餘頃。以贍焉。師念禪講教三宗。名不可不正。奏以大功德。大慈恩。大隆善三寺為之。繇是。三宗弟子。各有依歸。傳道受業。而綱緒始無紊亂矣。又以天下寺多廢。繇學徒未廣。于嘗度正額外。增其數五之一。一時受度者。如川匯云委。其徒之繁昌。廢剎多繇是而興。升右善世。發 上所賜物。建大剎于江寧之鳳翔山。 賜額曰普寧禪寺。萬善戒壇成。命師為傳戒宗師
【現代漢語翻譯】 現代漢語譯本：他曾經主持越中兩座寺廟。後來到龍河拜訪全室翁，全室翁讓他住持兩座寺廟，自己則退居一室，以高尚的節操自持，實在值得敬佩。有一天，他含笑圓寂，塔建在水嶺小池之上。
天泉淵公傳
祖淵（Zu Yuan），字天泉（Tianquan），雨庵（Yu'an）是他的號。他是廬陵楊氏的兒子，出生時就與衆不同。永樂癸未年，他在青原山受具足戒。之後前往金陵拜見幻居戒公（Huanju Jie Gong），得到很多啓發，被幻居戒公稱為入室弟子，曾經當著眾人的面稱讚他。祖淵不以小有所得而自滿，燃臂香，堅定志向追求佛道，甚至廢寢忘食長達五年，才開始略有所悟，如同撥開雲霧在虛空中行走，沒有任何阻礙。於是他拄著錫杖四處遊方，遍禮歷代祖師的塔廟，所到的寺廟都對他非常敬畏。他的名聲漸漸在同輩中顯露出來。壬寅年，他回到天界寺，刺血書寫《雜華經》。宣德元年，他住在山中闡揚佛法，月山公（Yueshan Gong）讚賞他的德行，請他坐在座位的頂端，作為僧眾的表率。不久，他被僧錄司推薦住持雪峰寺。沒過多久，天童寺住持的位置空缺，他被調去住持天童寺，一切荒廢的事物都得到恢復，教化事業得到大力推行。甲寅年，他被皇帝召入京城，被任命為左覺義。當時皇帝新建的大功德寺建成，難以找到合適的住持，於是命令祖淵兼任大功德寺的住持。僧眾們聽說后，都非常高興地前來，缽盂多得像云一樣。皇帝非常高興，賜給他田地四百多頃，用來供養僧眾。祖淵考慮到禪宗、講宗、教宗這三個宗派的名號不能不正，於是上奏朝廷，將大功德寺、大慈恩寺、大隆善寺作為這三個宗派的寺廟。從此，這三個宗派的弟子，各自有了歸屬，傳道授業，綱紀才沒有紊亂。他又認為天下寺廟大多荒廢，是因為學佛的人不夠多，於是在常度僧人名額之外，增加了五分之一的名額。一時之間，前來受度的人，如同江河匯入大海，雲彩聚集在一起。他的門徒非常繁盛，很多荒廢的寺廟因此而興盛起來。後來他升爲右善世，拿出皇帝賞賜的物品，在江寧的鳳翔山建造了一座大寺廟。皇帝賜額為普寧禪寺。萬善戒壇建成后，皇帝命令祖淵擔任傳戒宗師。
【English Translation】 English version: He once presided over two temples in Yuezhou. Later, he visited Quan Shi Weng at Longhe, who had him preside over the two temples, while he himself retired to a single room, maintaining his integrity with noble character, which was truly admirable. One day, he passed away with a smile, and a pagoda was built above the small pond on Shuiling.
Biography of Tianquan Yuan Gong
Zu Yuan (祖淵), styled Tianquan (天泉), and Yu'an (雨庵) was his alias. He was the son of the Yang family of Luling, born with extraordinary qualities. In the year Guiwei of the Yongle era, he received full ordination at Qingyuan Mountain. He then went to Jinling to visit Huanju Jie Gong (幻居戒公), from whom he received much enlightenment and was called a disciple of the inner chamber, whom Huanju Jie Gong once praised in front of the assembly. Zu Yuan was not complacent with small gains, burned incense on his arm, and was determined to seek the Way, even neglecting sleep and food for five years, before he began to have a slight understanding, like walking in the void after clearing away the clouds and mist, without any hindrance. Thereupon, he traveled around with a tin staff, paying homage to the ancestral pagodas everywhere. The monasteries he visited all held him in awe and respect. His reputation gradually emerged among his peers. In the year Renyin, he returned to Tianjie Temple and wrote the Avatamsaka Sutra (雜華經) in blood. In the first year of the Xuande era, he lived in the mountains expounding the Dharma. Yueshan Gong (月山公) praised his conduct and invited him to sit at the top of the seat, as a model for the Sangha. Soon after, he was recommended by the Sangha Registry to preside over Xuefeng Temple. Before long, the position of abbot of Tiantong Temple became vacant, and he was transferred to preside over Tiantong Temple, where everything that had been abandoned was restored, and the work of teaching and transformation was greatly promoted. In the year Jiayin, he was summoned to the capital by the Emperor and appointed Zuo Jueyi. At that time, the Emperor had just completed the construction of the Great Merit Temple (大功德寺), and it was difficult to find a suitable abbot, so he ordered Zu Yuan to concurrently serve as the abbot of the Great Merit Temple. When the Sangha heard of this, they were all very happy to come, and the alms bowls were as numerous as clouds. The Emperor was very pleased and granted him more than 400 hectares of land to support the Sangha. Zu Yuan considered that the names of the Chan, Jiang, and Jiao sects could not be incorrect, so he memorialized the court to designate the Great Merit Temple, the Great Ci'en Temple (大慈恩寺), and the Great Longshan Temple (大隆善寺) as the temples of these three sects. From then on, the disciples of these three sects each had a place to belong, and the transmission of the Dharma and the teaching of the Dharma were carried out, and the discipline was not chaotic. He also believed that most of the temples in the world were abandoned because there were not enough people studying Buddhism, so he increased the number of ordained monks by one-fifth in addition to the regular number. For a time, those who came to be ordained were like rivers flowing into the sea, and clouds gathering together. His disciples were very prosperous, and many abandoned temples were revived as a result. Later, he was promoted to You Shanshi, and he took out the items bestowed by the Emperor to build a large temple on Phoenix Mountain in Jiangning. The Emperor bestowed the name Puning Chan Temple (普寧禪寺). After the Wanshan Ordination Platform was completed, the Emperor ordered Zu Yuan to serve as the Precept Transmission Master.
。天下學者。聞師戒。皆知所守。而行不離道。寺左道。北山阻。溝水泥淖。往來者苦之。師同太監興安。拓地三百畝。甃石作安和橋。筑庵橋側。命僧守之。以濟眾。於是。寒不病涉。暑則供茗飲。人歸德焉。師氣宇弘深。制行潔白。蓋湛然淵澄。浩然海蓄。凡諸世緣。無一可以動其意。其為國家祝釐。則洞洞然盡其誠。為諸弟子說法。則懇懇然發其趣。蓋忠於事上。勤以接下。一時尊而仰之。如泰山北斗云。所度弟子。以萬計。嗣興教事。及主名山。住大剎者又若干人。生於洪武己巳二月四日。化于正統己巳三月七日。壽六十一。僧臘四十七。卒之時。沐浴更衣而坐。索筆書偈曰。觀世間六十一。一即是三三即一。團團爍破去來蹤。白日虛空轟霹靂。書畢瞑目而逝。異香滿室者數日。 太上皇聞之。遣太監吳弼。賜以白金香幣鈔萬緡。又遣禮部主事林璧賜祭。朝之公卿大夫。莫不致祭。茶毗于都城之西山。貴賤耄耋送者萬餘人。得舍利盈掬。藏於功德院。靈骨。奏還南京普寧。建大窣堵波藏焉。
真澧傳
真澧。字亨渠。別號一江。江右劉氏子。系出唐中山禹錫之裔。父福端。母湯氏。生時感異夢。有天香芝草之瑞。弘治辛酉閏七月誕。甫脫乳。口絕葷膻。合掌吁佛。十餘齡。姚洞寇肆掠民間。母子
【現代漢語翻譯】 現代漢語譯本：天下的學者，聽聞了大師的戒律，都知道應該遵守什麼，行為也不會偏離正道。寺廟的左邊有條路，北山地勢險峻，溝渠里的泥土和水坑讓人難以行走，來往的人為此感到很痛苦。大師與太監興安一起，開墾了三百畝土地，用磚石建造了安和橋，並在橋邊修建了庵堂，安排僧人守護，用來幫助眾人。因此，冬天人們不再害怕趟水過河，夏天則可以得到茶水飲料的供應，人們都感激他的恩德。大師的氣度胸懷寬廣深遠，行為舉止純潔無瑕，就像深潭一樣清澈，像大海一樣浩瀚。所有的世俗緣分，沒有一件可以動搖他的意志。他為國家祈福，就全心全意地盡到自己的誠意；為眾弟子說法，就懇切地啓發他們的興趣。他忠於侍奉君上，勤于接待下屬，一時之間，人們都尊敬和仰慕他，就像泰山和北斗星一樣。他所度化的弟子，數以萬計。繼承和發揚佛教事業，以及主持名山大寺的，也有很多人。大師生於洪武己巳年二月初四，圓寂于正統己巳年三月初七，享年六十一歲，僧臘四十七年。圓寂的時候，沐浴更衣後坐著，拿起筆寫下偈語說：『觀看世間六十一年，一即是三三即一。團團圓圓地打破去來的軌跡，白日晴空響起震耳欲聾的霹靂。』寫完后閉上眼睛就去世了。奇異的香味充滿房間，持續了好幾天。太上皇聽說了這件事，派遣太監吳弼，賞賜了白銀、香和紙幣一萬緡，又派遣禮部主事林璧前去祭奠。朝廷的公卿大夫，沒有不致送祭品的。在都城的西山火化，無論貴賤老少，送行的人有一萬多人。得到了滿滿一把舍利，安放在功德院。靈骨，上奏朝廷後送回南京普寧寺，建造大型的窣堵波（stupa，佛塔）來安葬。 真澧（Zhen Li，人名）傳 真澧（Zhen Li，人名），字亨渠（Heng Qu，字），別號一江（Yi Jiang，別號），是江右（Jiang You，地名）劉氏的子孫，是唐朝中山禹錫（Zhongshan Yuxi，人名）的後代。父親是福端（Fu Duan，人名），母親是湯氏（Tang Shi，人名）。出生的時候，母親夢到奇異的景象，有天香和芝草的祥瑞。弘治辛酉年閏七月出生。剛斷奶，口中就不吃葷腥，合掌向佛。十幾歲的時候，姚洞（Yao Dong，地名）的盜寇在民間肆意掠奪，母親和孩子...
【English Translation】 English version: All the scholars in the world, upon hearing the master's precepts, knew what they should abide by, and their actions would not deviate from the right path. To the left of the temple was a road, and the Northern Mountain was steep, with mud and puddles in the ditches, making it difficult for people to travel, causing them much suffering. The master, together with the eunuch Xing'an (Xing'an, a eunuch's name), reclaimed three hundred mu of land, built the Anhe Bridge with bricks and stones, and built a hermitage next to the bridge, assigning monks to guard it, in order to help the people. Therefore, in winter people were no longer afraid of wading across the river, and in summer they could get tea and drinks, and people were grateful for his kindness. The master's temperament was broad and profound, and his conduct was pure and flawless, like a clear deep pool, like a vast ocean. None of the worldly affairs could shake his will. When he prayed for blessings for the country, he wholeheartedly devoted his sincerity; when he preached to the disciples, he earnestly inspired their interest. He was loyal to serving the ruler and diligent in receiving subordinates. For a time, people respected and admired him, like Mount Tai and the Big Dipper. The disciples he converted numbered in the tens of thousands. There were also many who inherited and promoted Buddhist affairs, and who presided over famous mountains and large temples. The master was born on the fourth day of the second month of the Ji Si year of the Hongwu era, and passed away on the seventh day of the third month of the Ji Si year of the Zhengtong era, at the age of sixty-one, with forty-seven years as a monk. At the time of his passing, he bathed and changed his clothes, sat down, picked up a pen and wrote a verse saying: 'Looking at the world for sixty-one years, one is three and three is one. Round and round, breaking the traces of coming and going, a thunderclap resounds in the clear sky.' After writing, he closed his eyes and passed away. A strange fragrance filled the room for several days. The Supreme Emperor heard of this and sent the eunuch Wu Bi (Wu Bi, a eunuch's name) to bestow silver, incense, and paper money worth ten thousand strings, and also sent Lin Bi (Lin Bi, an official's name), a principal of the Ministry of Rites, to offer sacrifices. The dukes, ministers, and officials of the court all sent offerings. He was cremated at the Western Mountain of the capital, and more than ten thousand people, regardless of rank or age, came to see him off. A handful of sariras (sariras, Buddhist relics) were obtained and placed in the Merit Hall. His spiritual bones were reported to the court and sent back to Puning Temple in Nanjing, where a large stupa (stupa, a Buddhist tower) was built to bury them. The Biography of Zhen Li (Zhen Li, a personal name) Zhen Li (Zhen Li, a personal name), styled Heng Qu (Heng Qu, a style name), with the alias Yi Jiang (Yi Jiang, an alias), was a descendant of the Liu family of Jiang You (Jiang You, a place name), a descendant of Yu Xi (Yu Xi, a personal name) of Zhongshan (Zhongshan, a place name) in the Tang Dynasty. His father was Fu Duan (Fu Duan, a personal name), and his mother was Tang Shi (Tang Shi, a personal name). At the time of his birth, his mother dreamed of strange omens, with auspicious signs of heavenly fragrance and ganoderma. He was born in the intercalary seventh month of the Xin You year of the Hongzhi era. As soon as he was weaned, he stopped eating meat and held his palms together in prayer to the Buddha. When he was in his teens, bandits from Yao Dong (Yao Dong, a place name) plundered the people, and his mother and child...
相失。師被俘。久而得脫。投鎮守黎公為參。隨守事淳謹。黎公愛重之。及黎公入京。攜以偕。道出彭蠡。瞻匡廬天池之勝。遂願出家。叩首請命于馬前。黎公故長者。奇賞其志。許自便師。即投廣化寺。禮旺祖庭為師。落髮受具戒。宿知漸顯。歷游諸席。通圓頓教旨。入耳契心。大為師友賞識。所至人皈從之。師或說佛法。或示詩辭。隨方振鐸。啟迪弘多。時京都招提有變。燈𦦨微熄。師大感惻。力為掙拄。而事獲寢。不致橫流波及。師功居多。孜孜以弘教護法為心。考見生平。非如此一事一跡而已。歲丁巳。一日忽夢。居賢坊水塘之陽。有唐復禮法師舊基。見一僧。手持書券一紙。相授曰。師有力。宜興此地。即隨僧履土洼。步平臺。睹湖水。石壁獅峙象拱。日光山色。輝煌奪目。忽驚醒。遂偕客。軌跡之得廢地。恍然夢境。遂矢葺構之愿。檀施雲集雨合。不數年而成。金碧交映。宛如化樂天宮。師踞座演迦陵之音。人踵門服甘露之化。京師佛法。號為中興云。師韻度清遠。有句云。樹間風正軟。雲際日方遲。論者謂有禪意。萬曆壬午。坐化。塔于西山雙槐樹。
莽會首傳
慧定。字無盡。別號南泉。潞安邵氏子。貌奇偉。兩眸如電。性倜儻。不喜俗務。剃髮。理會本分事有省。詣臺山禮大士。遂發
【現代漢語翻譯】 現代漢語譯本： （相失）不知去向。師父被俘虜。過了很久才得以脫身。投奔鎮守黎公（人名，官職）處，擔任參謀。跟隨黎公處理事務，淳樸謹慎。黎公非常喜愛和器重他。等到黎公要入京時，帶著他一同前往。路上經過彭蠡（湖名），瞻仰匡廬（山名）天池（地名）的勝景，於是發願出家。在黎公馬前叩首請求。黎公本就是一位德高望重的人，驚奇讚賞他的志向，允許他自行安排。師父隨即前往廣化寺，拜旺祖庭（人名，法號）為師，剃度並受具足戒。宿世的智慧逐漸顯現，歷游各個講席，通達圓頓教義的宗旨，聽入耳中便心領神會，深受師友的賞識。所到之處，人們都歸順依從他。師父有時講說佛法，有時吟詠詩詞，隨處宣揚教化，啟迪弘揚佛法的人很多。當時京都的招提寺（寺廟名）發生了變故，佛燈將要熄滅。師父深感悲痛，竭力挽救，事情才得以平息，不至於橫流泛濫，師父的功勞很大。他孜孜不倦地以弘揚佛法、護持佛法為己任。考察他一生的事蹟，並非只有這一件事。丁巳年，有一天忽然夢見，在居賢坊（地名）水塘的南邊，有唐朝復禮法師（人名，法號）的舊址。看見一位僧人，手持書券一紙，交給他說：『師父有力量，應該興建此地。』隨即跟隨僧人走過低窪的土地，登上平臺，看到湖水，石壁像獅子一樣蹲踞，像大象一樣拱衛，陽光山色，輝煌奪目。忽然驚醒。於是和客人一同前往，尋找到了那片廢棄的土地，與夢中的景象完全一樣。於是發誓要修繕建造。四面八方的捐助像云一樣聚集，像雨一樣落下，沒過幾年就建成了。金碧交相輝映，宛如化樂天宮。師父踞座宣講迦陵頻伽（鳥名，比喻美妙的聲音）的聲音，人們接踵而至，服用甘露（比喻佛法）的教化。京師的佛法，號稱中興。師父的韻致清遠，有詩句說：『樹間風正軟，雲際日方遲。』評論的人認為其中有禪意。萬曆壬午年，坐化圓寂。塔建在西山雙槐樹旁。
莽會首傳
慧定（人名，法號），字無盡（字），別號南泉（別號），潞安邵氏（地名，姓氏）之子。容貌奇偉，兩眼如電。性格灑脫，不喜歡世俗事務。剃度出家，領會到本分事有所覺悟。前往臺山（山名）禮拜大士（菩薩的尊稱），於是發願。
【English Translation】 English version: (Xiang Shi) went missing. The master was captured. After a long time, he managed to escape. He sought refuge with Garrison Commander Li Gong (name, official title) as a staff officer. He was sincere and prudent in his service. Li Gong loved and valued him greatly. When Li Gong went to the capital, he took him along. On the way, passing Pengli (lake name), he admired the scenery of Kuanglu (mountain name) Tianchi (place name), and then vowed to become a monk. He kowtowed before Li Gong's horse. Li Gong was originally a respected elder, and he was surprised and admired his ambition, allowing him to arrange it himself. The master then went to Guanghua Temple and worshiped Wang Zuting (name, Dharma name) as his teacher, shaved his head and received the full precepts. His innate wisdom gradually manifested, and he traveled to various lectures, mastering the tenets of the perfect and sudden teachings, understanding them as soon as he heard them, and was highly appreciated by teachers and friends. Wherever he went, people followed and obeyed him. The master sometimes spoke about the Dharma, sometimes recited poems, spreading teachings everywhere, and enlightening many people to promote the Dharma. At that time, a change occurred in the Zhaoti Temple (temple name) in the capital, and the lamps were about to go out. The master felt deeply saddened and tried his best to save it, so that the matter was calmed down and did not overflow. The master made great contributions. He tirelessly took it as his responsibility to promote and protect the Dharma. Examining his life's deeds, it was not just this one thing. In the year of Ding Si, one day he suddenly dreamed that on the south side of the water pond in Juxianfang (place name), there was the old site of Dharma Master Fu Li (name, Dharma name) of the Tang Dynasty. He saw a monk holding a paper book, handing it to him and saying: 'Master has the power, you should build this place.' Then he followed the monk through the low-lying land, ascended the platform, and saw the lake water, the stone walls squatting like lions, and arching like elephants, the sunlight and mountain colors, brilliant and dazzling. Suddenly woke up. So he went with the guests and found the abandoned land, which was exactly the same as in the dream. So he vowed to repair and build it. Donations from all directions gathered like clouds and fell like rain, and it was completed in a few years. The gold and green reflected each other, just like the Heaven of Joyful Transformation. The master sat on the seat and preached the sound of Kalavinka (bird name, a metaphor for beautiful sound), and people came one after another, taking the teachings of nectar (a metaphor for the Dharma). The Buddha-dharma in the capital was called the Zhongxing (revival). The master's charm was clear and distant, and there was a poem saying: 'The wind between the trees is soft, the sun is late in the clouds.' Commentators believe that there is Zen meaning in it. In the year of Renwu in the Wanli period, he passed away while sitting in meditation. The pagoda was built next to the Shuanghuaishu (two scholar trees) in Xishan (West Mountain).
Biography of Mang Hui Shou
Hui Ding (name, Dharma name), courtesy name Wujin (courtesy name), alias Nanquan (alias), was the son of the Shao family of Luan (place name, surname). His appearance was extraordinary, and his eyes were like lightning. His personality was unrestrained, and he did not like worldly affairs. He shaved his head and became a monk, and realized something about his duty. He went to Mount Tai (mountain name) to worship the Great Being (respectful title for Bodhisattva), and then made a vow.
愿飯僧十萬八千。千日滿愿。莖菜粒米。必躬親之。人服其誠篤。師力藝絕人。能兼數十人執作。又言行質直無文。以故競呼為莽會首。聲震叢林。所至人遮留之。答曰。易處不住。住處不易。不顧行。至舊路嶺。結茆聚眾以居。時盜賊蟠聚山半。畫地為界。號南北大王溝。官兵莫敢捕。過客瑟縮相戒。非聚百眾鳴金持械。莫得前者。及師蒞止。盜怯師名。而伺之甚密。一日師出。庵破。既歸。殘僧三四人持師泣。幸徙庵避之。師奮曰。不可。死生有命。賊何為者。尋且滅之。言已。賊大至。師手無兵器。乃碎水缸擊賊。無所中。賊知師無兵器。乃敢相近。槍中師左脅。師手接其槍。踢賊仆地刺殺之。賊駭退。方入戶檢視傷處。洞三寸許。脂腸俱出。忍痛縛固。持槍出戶。厲聲曰。正欲捕滅汝輩。今來送死耶。賊怯不敢前。但持亂石遙擊師。中額顱。會龍泉關兵統鄭某者。與師善。意師創盜。潛以兵護之。兵到盜散去。遍山覓師不得。逮曉。見深澗中僵臥一血人。細視之師也。鄭號哭曰。天乎。奈何喪此英雄人耶。舁歸。捫其胸尚溫。喜曰。是不死。血迷心竅耳。抉其齒灌以藥酒。久之乃蘇。調治平復。即辭鄭去。奮欲擊賊。或難之。師曰。大丈夫欲除殘暴。建立佛法。即九死豈敢辭。結同志得五十二人。俱英奇輕死
【現代漢語翻譯】 現代漢語譯本：我發願供養僧侶十萬八千人，為期一千天，以求圓滿。對於蔬菜和米飯，我必定親自操辦。人們佩服我的真誠篤厚。我的師父技藝超群，能勝任數十人的工作。而且他言行質樸，不善文飾，因此大家都爭相稱他為『莽會首』。他的名聲響徹叢林，所到之處人們都想挽留他。他回答說：『容易居住的地方我不留，值得居住的地方不容易得到。』他不顧一切地行走，到達舊路嶺，結草為庵，聚集眾人居住。當時，盜賊盤踞在山腰，畫地為界，號稱『南北大王溝』，官兵不敢捕捉。過路的旅客小心翼翼地互相告誡，不聚集百人鳴鑼持械，就無法通過。等到師父來到這裡，盜賊畏懼師父的名聲，但暗中監視得很緊。一天，師父外出，草菴被破壞。師父回來后，剩下的三四個僧人抱著師父哭泣，希望他搬走草菴以躲避盜賊。師父奮然說：『不可。死生有命，盜賊能怎麼樣？他們很快就會被消滅。』說完，盜賊大舉來犯。師父手無寸鐵，就砸碎水缸攻擊盜賊，但沒有擊中。盜賊知道師父沒有兵器，才敢靠近。一個盜賊用槍刺中師父的左脅，師父用手抓住槍，踢倒盜賊並刺死了他。盜賊驚駭退卻。師父這才進屋檢視傷口，傷口深約三寸，脂肪和腸子都流了出來。他忍痛將傷口包紮好，拿著槍走出屋子，厲聲說：『我正想捉拿你們這些殘暴之徒，現在是來送死嗎？』盜賊害怕不敢上前，只是拿著亂石遠遠地投擊師父，擊中了他的額頭。恰巧龍泉關的兵統鄭某，與師父交好，他認為師父遭遇盜賊，就暗中派兵保護。士兵趕到后，盜賊四散逃去。士兵們遍山尋找師父，卻找不到。直到天亮，才在深澗中發現一個僵臥的血人。仔細一看，正是師父。鄭某號啕大哭說：『天啊！為什麼會失去這位英雄人物啊！』士兵們將師父擡回去，摸他的胸口還有溫度，高興地說：『他沒有死，只是血迷住了心竅。』他們撬開師父的牙齒，灌入藥酒。過了很久，師父才甦醒過來。經過調養，身體恢復了。師父立即向鄭某告辭離去，想要攻打盜賊。有人勸阻他，師父說：『大丈夫想要剷除殘暴，建立佛法，即使九死又怎麼敢推辭呢？』他聯合志同道合的人，得到了五十二人，都是英勇奇特、不畏死亡之士。
【English Translation】 English version: I vow to offer food to 108,000 monks for a thousand days, seeking fulfillment. I will personally take care of the vegetables and rice. People admire my sincerity and honesty. My master's skills are outstanding, capable of doing the work of dozens of people. Moreover, his words and deeds are simple and unadorned, so everyone competes to call him 'Mang Hui Shou' (Rough Leader). His reputation resounds throughout the monasteries, and wherever he goes, people want to keep him. He replies, 'I don't stay where it's easy to live; a place worth living in is not easy to obtain.' He walks on regardless, arriving at Old Road Ridge, building a thatched hut and gathering people to live there. At that time, bandits were entrenched on the mountainside, drawing a line as a boundary, calling it the 'North and South Great King Gully'. Government soldiers dared not capture them. Passing travelers cautiously warned each other that without gathering a hundred people, sounding gongs, and carrying weapons, they could not pass. When the master arrived, the bandits feared his reputation but secretly watched him closely. One day, the master went out, and the hut was destroyed. When the master returned, the remaining three or four monks held him and wept, hoping he would move the hut to avoid the bandits. The master resolutely said, 'No. Life and death are destined, what can bandits do? They will soon be destroyed.' After speaking, the bandits came in force. The master had no weapons, so he smashed a water vat to attack the bandits, but he didn't hit them. The bandits knew the master had no weapons, so they dared to approach. One bandit stabbed the master's left flank with a spear. The master grabbed the spear, kicked the bandit to the ground, and stabbed him to death. The bandits were terrified and retreated. Only then did the master enter the house to check the wound, which was about three inches deep, with fat and intestines protruding. He endured the pain and bandaged the wound, took the spear, and went out of the house, sternly saying, 'I was just about to capture you cruel people, are you here to die?' The bandits were afraid and dared not come forward, but threw stones at the master from a distance, hitting his forehead. Coincidentally, Zheng, the military commander of Longquan Pass, was on good terms with the master. Thinking that the master had encountered bandits, he secretly sent troops to protect him. When the soldiers arrived, the bandits scattered and fled. The soldiers searched the mountains for the master but could not find him. At dawn, they found a blood-covered person lying stiff in a deep ravine. Upon closer inspection, it was the master. Zheng wailed and cried, 'Heaven! Why did we lose this hero!' The soldiers carried the master back, touched his chest, and it was still warm. They happily said, 'He is not dead, his mind is just clouded by blood.' They pried open the master's teeth and poured medicinal wine into his mouth. After a long time, the master woke up. After recuperation, his body recovered. The master immediately bid farewell to Zheng and left, wanting to attack the bandits. Someone tried to dissuade him, but the master said, 'A true man wants to eliminate cruelty and establish the Buddha's Dharma, how can he refuse even if it means dying nine times?' He united like-minded people and gained fifty-two companions, all of whom were brave, extraordinary, and unafraid of death.
之輩。諸邊將。雅熟師名。至是遍謁之。假兵器募糧草。投牒師府督府。期一舉滅盡。咸壯許之。盜渠率百餘曹。師悉知其姓名住處。卒以兵相臨。數日間。無不就擒斬。巢穴遂空。時師二十八歲矣。從此安立叢林。供十方雲水粥飯。以雜華為定課。兼行一切佛事。或修凈業。或習禪觀。或閱藏典。歷五十餘年如一日。一日謂眾曰。時節清平。吾將順化。速請城上宗主師來。既至。付以住持事。將就化。眾哀號。師曰。無勞悲戀。但念世界空花。苦樂夢幻。即見我已。慎勿作去來想。眾復哀留繪像。師振威喝曰。咄豎子。此金剛不壞之體。堪充汝輩瞻仰。何用此幻妄為。遂端坐化去。時萬曆二年正月二十三日也。世壽七十六。僧臘五十。瘞全身山之西峰。越兩月。雷轟瘞處。杭僧止堂者。竊窺師相。鬚髮已長寸許。顏色如生。
宗主。名某全。與莽師。同殲盜賊者也。習講律。庭選為傳戒宗師。住京師明因寺。既承付託。勵精弘闡。從化者眾。貌狀略與莽師同。亦奇偉丈夫也。
寬念小師傳
寬念小師。十餘歲祝髮。即有大心。一言一笑不輕發。眉宇清逸端嚴。見者浮氣自斂。京師諸剎。凡屬中貴供奉者。即以中貴為主人。僧反客焉。見中貴。則膜拜盡禮。小師所居崇因寺亦然。乃祖若師。守禮無
【現代漢語翻譯】 現代漢語譯本： 這些人都是邊境的將領，早就熟悉大師的名聲，到這時都來拜見他。他們提供兵器，招募糧草，向師府和督府遞交文書，希望一舉將盜賊全部剿滅，大家都認為這個計劃很好。盜賊的首領大約有一百多個，大師完全知道他們的姓名和住處。官兵突然兵臨城下，幾天之內，沒有不被擒獲斬殺的，盜賊的巢穴因此被清空。當時大師二十八歲。從此，大師安定地建立叢林，用粥飯供養來自十方的雲遊僧人，把誦讀各種經文作為每天的功課，同時進行各種佛事活動，或者修習凈土法門，或者學習禪定觀想，或者閱讀佛經，五十年如一日。有一天，大師對眾人說：『現在時局清平，我將要順應自然規律而逝去。快去請城上的宗主（Zongzhu，佛教寺院的住持）師來。』宗主師到來后，大師將住持的事務交付給他。大師將要圓寂時，眾人都悲哀哭號。大師說：『不要悲傷留戀，只要念及世界如空中之花，苦樂如夢幻，就如同見到我一樣。千萬不要有我離開或到來的想法。』眾人又哀求大師留下畫像。大師威嚴地呵斥道：『咄！你們這些小子！我這金剛不壞之體，足夠你們瞻仰，要這虛幻的畫像有什麼用？』於是端坐而逝。時間是萬曆二年正月二十三日，世壽七十六歲，僧臘五十年。全身被埋葬在山的西峰。兩個月后，雷擊埋葬的地方，杭州僧人止堂偷偷察看大師的遺容，發現鬚髮已經長了一寸左右，顏色如同活著時一樣。
宗主（Zongzhu，佛教寺院的住持），名叫某全，和莽師一起殲滅盜賊。他學習講解戒律，在朝廷選拔中被選為傳戒宗師，住在京師的明因寺。他接受了莽師的囑託后，努力弘揚佛法，跟隨他修行的人很多。他的相貌和莽師有些相似，也是一位奇偉的丈夫。
寬念小師傳
寬念小師，十多歲時出家，就具有很大的志向。他的一言一笑都不輕易發出，眉宇之間清秀飄逸而又端莊嚴肅，見到他的人，浮躁之氣自然收斂。京師的各個寺廟，凡是屬於太監供奉的，就以太監為主人，僧人反而成了客人。見到太監，就跪拜行禮。小師所居住的崇因寺也是這樣。他的祖父和老師，都恪守禮節，沒有改變。
【English Translation】 English version: These were all border generals who had long been familiar with the master's name. Now they all came to pay their respects. They provided weapons, recruited provisions, and submitted documents to the master's office and the governor's office, hoping to wipe out all the bandits in one fell swoop. Everyone thought this plan was excellent. The bandit leaders numbered over a hundred, and the master knew all their names and addresses. Soldiers suddenly approached the city, and within a few days, all were captured and killed. The bandits' nests were thus emptied. At that time, the master was twenty-eight years old. From then on, the master peacefully established a monastery, providing congee and rice to wandering monks from all directions, making the recitation of various scriptures a daily task, and also performing all kinds of Buddhist activities, either practicing Pure Land Buddhism, or learning meditation and contemplation, or reading Buddhist scriptures, for over fifty years as if it were one day. One day, the master said to the assembly, 'Now that the times are peaceful, I am about to pass away in accordance with natural law. Quickly invite the Zongzhu (宗主, Abbot of a Buddhist monastery) Master from the city.' After the Zongzhu Master arrived, the master entrusted him with the affairs of the monastery. When the master was about to pass away, everyone mourned and cried. The master said, 'Do not grieve or be attached. Just remember that the world is like flowers in the air, and joy and sorrow are like dreams. It is as if you have seen me. Do not have the thought of me leaving or coming.' The assembly begged the master to leave a portrait. The master sternly scolded, 'Bah! You youngsters! This indestructible body of mine is enough for you to admire. What is the use of this illusory portrait?' Then he sat upright and passed away. The time was the twenty-third day of the first month of the second year of the Wanli era. His age was seventy-six, and his monastic age was fifty. His whole body was buried on the west peak of the mountain. Two months later, lightning struck the burial place. A Hangzhou monk named Zhitang secretly observed the master's remains and found that his beard and hair had grown about an inch, and his complexion was as if he were alive.
The Zongzhu (宗主, Abbot of a Buddhist monastery), named Mouquan, joined Master Mang in annihilating the bandits. He studied and lectured on the precepts and was selected as a Precept Transmission Master in the court selection, residing in Mingyin Temple in the capital. After accepting Master Mang's entrustment, he worked hard to promote Buddhism, and many people followed him to practice. His appearance was somewhat similar to Master Mang, and he was also a remarkable man.
Biography of Little Master Kuannian
Little Master Kuannian, when he was over ten years old, became a monk and had great aspirations. He did not easily speak or smile, and his eyebrows were clear and elegant, dignified and solemn. Those who saw him naturally restrained their frivolousness. In the temples of the capital, those that were supported by eunuchs regarded the eunuchs as their masters, and the monks became guests. When they saw the eunuchs, they would kneel and pay their respects. This was also the case in Chongyin Temple, where the little master lived. His grandfather and teacher adhered to etiquette and did not change.
失。至小師紹位則曰。沙門不拜王者。豈可自袈裟中失律。見諸中貴。問訊如律。眾稍畔去。香積塵封不問也。而縉紳學士。敬而愛之。炷香問者履嘗滿。年餘病瘵。肌肉落盡。而起居自若。時方延凈侶。禮懺誦華嚴經。梵音清越。入室中。客問曰。懺宿業耶。延新禧耶。小師曰。宿業一定當還。懺之何益。眼前四大。如此作苦。延之何貴。生長閻浮。無補於眾生。幻緣將盡。悉衣缽之餘。燒一炷香。假三寶勝緣。聊報四恩三有耳。行與子辭矣。他時異日。當效奔走。言訖點首數四。客去。呼湯浴罷。合掌唸佛而化。時年十九云。
補續高僧傳卷第十八 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十九
吳門華山寺沙門 明河 撰
感通篇
五代 二蕭師傳
蕭公祖師。蜀人。生於殘唐。師雪峰存和尚。行頭陀行。久之。得悟而發通。于閩服。大著神異。閩人莫知其名。因稱蕭公祖師。古田有白蛇肆害。師驅之。溪源有毒龍為雉。師降之。至於封山打洞。無妖不剪。無怪不除。合四境之內。地方千餘里。魔氛不作。月皎清光。人無惡夢。有偈曰。剃髮還留髮。居塵不染塵。人稱三教主。了義一歸真。又曰。一相元無相。如來如不來。道全歸四果
【現代漢語翻譯】 現代漢語譯本：
他（小師）繼任住持之位后說：『沙門不應拜見王者。』難道可以從袈裟中丟失戒律嗎？他會按照戒律問候那些有權勢的人。眾人漸漸離他而去，香積（寺院廚房）落滿灰塵，無人過問。然而，縉紳（做官的人）和學士卻敬重愛戴他，點香詢問的人絡繹不絕。一年多后，他得了肺癆，肌肉消盡，但起居如常。當時正邀請僧侶，禮拜懺悔，誦讀《華嚴經》，梵音清澈響亮。客人進入房間問：『這是在懺悔過去的罪業，還是在祈求新的福禧？』小師說：『過去的罪業一定是要償還的，懺悔有什麼用？眼前的四大（地、水、火、風）如此痛苦，延續它有什麼可貴的？生長在閻浮（Jambudvipa，指我們所居住的這個世界），對眾生沒有補益。幻化的因緣將盡，將所有的衣物和缽盂剩餘的，燒一炷香，憑藉三寶（佛、法、僧）殊勝的因緣，姑且報答四恩（父母恩、眾生恩、國土恩、三寶恩）和三有（欲有、色有、無色有）罷了。我要和您告別了，以後有機會，當效犬馬之勞。』說完，點頭數次。客人離開后，他叫人打水洗浴，完畢后合掌唸佛而逝。時年十九歲。
補續高僧傳卷第十八 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第十九
吳門華山寺沙門 明河 撰
感通篇
五代 二蕭師傳
蕭公祖師（Xiao Gong, a venerable monk）。蜀地人，生於殘唐時期。師從雪峰存和尚（Xuefeng Cun, a venerable monk），修頭陀行（dhuta，一種苦行）。很久之後，得悟而發神通。在閩地，大顯神異。閩地人不知道他的名字，因此稱他為蕭公祖師。古田有白蛇肆虐為害，他驅逐了它。溪源有毒龍作亂，他降伏了它。至於封山打洞，沒有妖怪不被剪除，沒有怪物不被消除。使得四境之內，地方千餘里，魔的氛圍不興起，月光皎潔清亮，人們沒有惡夢。有偈語說：『剃髮還留髮，居塵不染塵。人稱三教主，了義一歸真。』又說：『一相元無相，如來如不來。道全歸四果（the four fruits of the path of liberation）。』
【English Translation】 English version:
After he (the young master) succeeded to the abbot's position, he said, 'A Shramana (monk) should not bow to kings.' How can one lose the precepts from within the Kasaya (monk's robe)? He would greet those in power according to the precepts. The people gradually left him, and the Xiangji (monastery kitchen) was covered in dust, unattended. However, the gentry and scholars respected and loved him, and those who lit incense to inquire were endless. More than a year later, he contracted pulmonary tuberculosis, and his muscles wasted away, but his daily life was as usual. At that time, he was inviting monks to perform repentance rituals and recite the Avatamsaka Sutra (Huayan Jing), and the Sanskrit sounds were clear and loud. A guest entered the room and asked, 'Is this to repent for past karma or to pray for new blessings?' The young master said, 'Past karma must be repaid, what is the use of repentance? The four great elements (earth, water, fire, and wind) before us are so painful, what is so precious about prolonging it? Growing up in Jambudvipa (the world we live in), there is no benefit to sentient beings. The illusory karmic conditions are about to end, and I will take all the remaining robes and bowls, burn a stick of incense, and rely on the supreme conditions of the Three Jewels (Buddha, Dharma, Sangha) to repay the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels) and the three realms of existence (desire realm, form realm, formless realm). I am going to say goodbye to you, and in the future, I will serve you like a dog or a horse.' After saying that, he nodded several times. After the guest left, he asked someone to fetch water for a bath, and after bathing, he passed away with his palms together, reciting the Buddha's name. He was nineteen years old at the time.
Supplement to the Biographies of Eminent Monks, Volume 18 卍 New Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 19
Written by Minghe, a Shramana of Huashan Temple in Wumen
Chapter on Spiritual Response
The Two Masters Xiao of the Five Dynasties
Master Xiao Gong (Xiao Gong, a venerable monk) was from Shu and was born in the late Tang Dynasty. He studied under Venerable Xuefeng Cun (Xuefeng Cun, a venerable monk) and practiced the Dhuta (ascetic practices). After a long time, he attained enlightenment and developed supernatural powers. In Min, he manifested great miracles. The people of Min did not know his name, so they called him Master Xiao Gong. In Gutian, there was a white snake causing harm, and he drove it away. In Xiyuan, there was a poisonous dragon causing trouble, and he subdued it. As for sealing mountains and striking caves, no demons were not eliminated, and no monsters were not removed. Within the four borders, a place of more than a thousand miles, the atmosphere of demons did not arise, the moonlight was bright and clear, and people had no nightmares. There is a verse that says: 'Shaving the head but still keeping the hair, living in the dust but not being stained by the dust. People call him the master of the three teachings, and the ultimate meaning returns to the one true reality.' It also says: 'The one form is originally without form, the Tathagata (Thus Come One) comes as if not coming. The complete path returns to the four fruits (the four fruits of the path of liberation).'
。顯法救三災。觀師偈意。是蓋大菩薩。示跡度生。非專羊鹿位中人也。師至宋嘉熙間。始入滅。住世三百餘歲。火化于鳳冠巖。祥光燭天。異香普聞。火盡。鄉民刻木肖師形。盛骨于內。請有司立庵奉之。錫胤弭災。隨禱而應。尤效于雨。䖍禮則霈焉隨踵而至。
又有蕭禪和者。長沙萊陽人。生後唐。為弓手催稅。夜宿逋負之家。明日逋家欲烹鵝以待。鵝覺焉。遂作人語。語雌曰。我明日當烹。汝善視諸子。弓手聞之。天未明。謂逋家曰。何以相待。逋家曰。烹鵝矣。曰。何不生與我。遂攜鵝而去。因感此出家。遍參知識。修煉精苦。所至挈鵝以自隨。亦著靈異。一日遊茶鄉小崗。見老嫗肩水。向求飲。嫗進水遜詞曰。水非泉。恐未潔。禪和憫之曰。汝愿富貴乎。嫗曰。地無泉。歲不熟。食且少。安望富貴。但得水旸時。歲有年足矣。禪和即于近山巖下。以錫杖鑿石孔七。以碗覆之。俾七日後去碗。當有泉。後果然蔭注千頃。後人賴之。入宋。于江西慶雲寺立化。鵝亦長號而死。二師同姓。其脫然不可思議處又同。故合傳。
南唐 木平傳
木平和尚。不知何許人。遊戲江滸。語言無度。軌跡詭異。人不能測識。李後主。尊為聖師。嘗掛木瓶杖頭。一日赴內齋坐。頃忽不見。後主問曰。和尚何在
【現代漢語翻譯】 現代漢語譯本：顯法能夠救度三種災難。從觀世音菩薩的偈語來看，這實際上是大菩薩爲了示現事蹟來度化眾生，並非僅僅是羊或鹿這類地位的眾生。這位高僧在宋朝嘉熙年間才圓寂，住世三百多年。在鳳冠巖火化時，祥光照亮天空，奇異的香味普遍傳開。火化完畢后，鄉民用木頭雕刻了高僧的形象，將骨灰放在裡面，請地方官員建立庵廟來供奉他。祈求賜予後代、消除災禍，往往應驗，尤其是在祈雨方面，只要虔誠禮拜，大雨就會緊隨而至。
還有一位蕭禪和，是長沙萊陽人，生於後唐時期。他原本是負責催稅的弓箭手。一天晚上，他住在欠稅的人家。第二天，欠稅的人家打算殺鵝來招待他。鵝似乎預感到了，於是說人話，對母鵝說：『我明天就要被殺了，你好好照顧孩子們。』弓箭手聽到了這些話，天還沒亮，就問欠稅的人家：『你們打算怎麼招待我？』欠稅的人家說：『打算殺鵝。』弓箭手說：『不如把鵝活生生地給我吧。』於是他帶著鵝離開了。因此事而有所感悟，出家修行，遍訪名師，刻苦修煉。無論走到哪裡，都帶著那隻鵝。他也因此顯現出許多靈異之事。有一天，他遊歷到茶鄉小崗，看到一位老婦人挑水，便向她討水喝。老婦人遞上水，客氣地說：『這水不是泉水，恐怕不太乾凈。』禪和憐憫她說：『你希望變得富貴嗎？』老婦人說：『這裡沒有泉水，年年收成不好，吃的都很少，哪裡還敢奢望富貴。只要能風調雨順，年年有個好收成，就足夠了。』禪和便在附近山巖下，用錫杖鑿了七個石孔，用碗蓋住。並告訴她七天後拿走碗，就會有泉水。後來果然涌出泉水，灌溉了千頃田地，後人因此受益。進入宋朝後，他在江西慶雲寺圓寂。那隻鵝也長鳴而死。這兩位高僧都姓蕭，他們那種超脫不可思議之處也很相似，所以合在一起記載。
【English Translation】 English version: Manifesting the Dharma can save from the three calamities. Judging from the verses of Avalokiteśvara (Guanshiyin Pusa, Bodhisattva of Compassion), this is actually a great Bodhisattva (Da Pusa, enlightened being) manifesting traces to deliver sentient beings, not just beings in the position of sheep or deer. This eminent monk only passed away during the Jiaxi period of the Song Dynasty, having lived for more than three hundred years. When cremated at Fengguan Rock, auspicious light illuminated the sky, and a strange fragrance spread everywhere. After the cremation, the villagers carved a wooden image of the eminent monk, placed the ashes inside, and requested local officials to establish a monastery to enshrine him. Prayers for bestowing descendants and eliminating disasters were often answered, especially in terms of praying for rain. As long as one prayed sincerely, heavy rain would follow immediately.
There was also a Chan monk named Xiao, a native of Laiyang in Changsha, born during the Later Tang period. He was originally an archer responsible for collecting taxes. One night, he stayed at the house of a tax debtor. The next day, the tax debtor planned to kill a goose to entertain him. The goose seemed to sense this, so it spoke human language, saying to the female goose: 'I will be killed tomorrow, you take good care of the children.' The archer heard these words, and before dawn, he asked the tax debtor: 'How do you plan to entertain me?' The tax debtor said: 'I plan to kill the goose.' The archer said: 'Why not give me the goose alive?' So he left with the goose. Because of this incident, he felt enlightened, became a monk, visited famous teachers everywhere, and practiced diligently. Wherever he went, he carried that goose with him. He also manifested many miraculous events because of this. One day, he traveled to Xiaogang in Chaxiang, and saw an old woman carrying water, so he asked her for water to drink. The old woman handed over the water and said politely: 'This water is not spring water, I'm afraid it's not very clean.' The Chan monk pitied her and said: 'Do you hope to become rich and noble?' The old woman said: 'There is no spring water here, and the harvest is bad every year, and there is very little to eat, so how dare I hope for wealth and nobility. As long as the weather is good and there is a good harvest every year, that is enough.' The Chan monk then chiseled seven stone holes under a nearby mountain rock, and covered them with bowls. He told her to take the bowls away after seven days, and there would be spring water. Later, spring water did gush out, irrigating thousands of acres of land, and later generations benefited from it. After entering the Song Dynasty, he passed away at Qingyun Temple in Jiangxi. The goose also cried loudly and died. These two eminent monks both had the surname Xiao, and their detached and incredible aspects were also similar, so they are recorded together.
。因引瓶自蔽。應曰。某在此澡浴。後主拜之。木平曰。陛下見群臣。勿言臣在瓶中浴。後主笑曰。和尚見人。亦勿道吾拜汝。嚐出入禁中。他日從登百尺樓。後主問其制度佳否。對曰。尤宜望火。初不諭其意。后數年。木平卒。淮甸大擾。烽火交馳。後主嘗於是登望。以占動靜。後主素愛慶王。問木平壽命。曰年七十。是歲病亡。年十七。蓋反語耳。為建寺宮側居之。奉事隆篤焉。本名木瓶。后訛為木平。或云。木平山名。師居處也。法眼禪師贈詩云。木平山裡人。貌古言復少。相看陌路同。論心秋月皎。壞衲線非蠶。助歌聲有鳥。城闕今日來。一漚曾已曉。為大宗匠所與。木平故箇中人。蓋混跡以警世者也。
言法華傳
言法華者。莫知其所從來。梵相奇古。語言無忌。出沒不測。多行市裡。褰裳而趨。或舉指畫空。佇立良久。與屠沽者游。飲啖無所擇。道俗共目為狂僧。時至景德寺七俱胝院。丞相呂許公。問佛法大意。答曰。本來無一物。一味總成真。僧問。世有佛否。對曰。寺里文殊有。問。師凡耶聖耶。舉手曰。我不在此住。至和三年。仁宗始不豫。國嗣未立。天下寒心。諫官范鎮。首發大義。乞擇宗室之賢者。使攝儲貳。以待皇儲之生。并州通判司馬光。亦以為言。凡三上疏。上夜焚香默禱
【現代漢語翻譯】 現代漢語譯本：因為用瓶子遮擋自己。應說：『某在此洗澡。』後主拜見他。木平說：『陛下見群臣時，不要說臣在瓶中洗澡。』後主笑著說：『和尚見人時，也不要說我拜你。』木平曾經出入皇宮禁中。有一天，後主與他一同登上百尺樓，後主問他這樓的制度好不好。木平回答說：『尤其適合用來望火。』起初後主不明白他的意思。幾年后，木平去世。淮甸發生大動亂，烽火交錯。後主曾經在這樓上登高瞭望，用來觀察動靜。後主一向喜愛慶王（後主的兒子），問木平慶王的壽命。木平說：『年七十。』慶王在那年病逝，年僅十七歲。這大概是反語啊。後主為木平在寺廟宮殿旁邊建造住所，侍奉他非常隆重。木平原本名叫木瓶，後來訛傳為木平。或者說，木平是山名，是木平禪師居住的地方。法眼禪師贈詩說：『木平山裡人，貌古言復少。相看陌路同，論心秋月皎。壞衲線非蠶，助歌聲有鳥。城闕今日來，一漚曾已曉。』因為被大宗匠所認可，木平本來就是個中人。大概是混跡於世來警醒世人的人。 《言法華傳》 言法華（僧人的名字），沒有人知道他從哪裡來。他的梵相奇特古怪，語言沒有顧忌，出沒行蹤難以預測。他經常在市井裡行走，提起衣裳快步走，或者舉起手指在空中畫，佇立很久。他和屠夫、賣酒的人交往，吃喝不加選擇。道士和俗人都把他看作是瘋和尚。當時他來到景德寺七俱胝院。丞相呂許公（人名）問他佛法的大意。他回答說：『本來無一物，一味總成真。』有僧人問：『世上有佛嗎？』他回答說：『寺里文殊（文殊菩薩）有。』問：『師父是凡人還是聖人？』他舉起手說：『我不在此住。』至和三年，仁宗（皇帝的謚號）開始生病，皇位繼承人還沒有確定，天下人心惶惶。諫官范鎮（人名）首先提出大義，請求選擇宗室中賢能的人，讓他代理儲君的職責，來等待皇子的出生。并州通判司馬光（人名）也這樣認為，一共上了三次奏疏，皇帝在晚上焚香默默祈禱。
【English Translation】 English version: Because he used a bottle to shield himself, he replied, 'I am bathing here.' The Later Ruler (referring to a ruler of a kingdom during the Five Dynasties and Ten Kingdoms period) bowed to him. Mu Ping (the monk's name) said, 'When Your Majesty sees the ministers, do not say that I was bathing in a bottle.' The Later Ruler laughed and said, 'When the monk sees people, do not say that I bowed to you.' He often went in and out of the forbidden palace. One day, the Later Ruler ascended the Hundred-Foot Tower with him. The Later Ruler asked him if the structure of the tower was good. Mu Ping replied, 'It is especially suitable for watching fires.' At first, the Later Ruler did not understand his meaning. Several years later, Mu Ping passed away. There was a great disturbance in Huaidian, and beacon fires crisscrossed. The Later Ruler would often ascend the tower to observe the situation. The Later Ruler always loved Prince Qing (the Later Ruler's son) and asked Mu Ping about his lifespan. Mu Ping said, 'Seventy years.' Prince Qing died of illness that year at the age of seventeen. This was probably a figure of speech. The Later Ruler built a residence for Mu Ping next to the temple palace and served him with great respect. Mu Ping's original name was Mu Ping, but it was later corrupted to Mu Ping. Or it is said that Mu Ping is the name of a mountain where the master lived. Zen Master Fayan (a famous Zen master) gifted him a poem, saying, 'The person in Mu Ping Mountain, looks ancient and speaks little. Looking at each other like strangers, discussing the heart like the bright autumn moon. The broken robe is not made of silkworm thread, the singing is aided by birds. Coming to the city today, a bubble has already been understood.' Because he was recognized by the great master, Mu Ping was originally one of them. He was probably a person who mixed in the world to warn people. 'Biography of Yan Fahua' Yan Fahua (name of a monk), no one knows where he came from. His appearance was strange and ancient, his language was uninhibited, and his movements were unpredictable. He often walked in the marketplace, lifting his robes and walking quickly, or raising his fingers to draw in the air, standing for a long time. He associated with butchers and wine sellers, and he did not choose what he ate or drank. Taoists and laypeople alike regarded him as a mad monk. At that time, he came to the Seven Koti Monastery of Jingde Temple. Chancellor Lu Xu Gong (name of a person) asked him the main idea of Buddhism. He replied, 'Originally there is nothing, everything is truly made of one flavor.' A monk asked, 'Is there a Buddha in the world?' He replied, 'Manjusri (Manjusri Bodhisattva) is in the temple.' He asked, 'Is the master a mortal or a saint?' He raised his hand and said, 'I do not live here.' In the third year of Zhihe, Emperor Renzong (posthumous title of the emperor) began to fall ill, and the heir to the throne had not yet been determined, and the hearts of the people were uneasy. The remonstrating official Fan Zhen (name of a person) first put forward the great righteousness, requesting to choose a virtuous person from the imperial family to act as the crown prince, to wait for the birth of the imperial son. Sima Guang (name of a person), the vice-prefect of Bingzhou, also thought so, and submitted three memorials in total. The emperor burned incense silently at night and prayed.
曰。翼日化成殿具齋。䖍請法華大士。俯臨無卻。清旦上道衣凝立以待。俄馳奏言。法華自右掖門徑趨。將至寢殿。侍衛呵止不可。上笑曰。朕請而來也。輒升御榻趺坐。受供訖將去。上曰。朕以儲嗣未立。大臣咸以為言。侵尋晚暮嗣息有無。師其一決之。師索筆引紙。連書曰。十三十三。凡數十行。擲筆無他語。皆莫測其意。其後英宗登極。乃濮安懿王第十三子。方驗前言也。呂申公蒙正居政府日。焚疏請師齋。翼旦師至坐堂上。公將出。念當拜不當拜。師大呼曰。呂老子。快出來。拜亦得。不拜亦得。呂大驚。遽出拜之。齋畢。問未來休咎。師索筆書亳州二字。及后罷相知亳州始悟。天衣懷公。依景德時。與師遇。拊懷背曰。臨濟德山去。懷因奮而游禪。遂大振雲門之道。兒孫珠走而玉躍。師言於是乎驗。慶曆戊子十一月二十三日將化。謂人曰。我從無劫來。成就逝多國土。分身揚化。今南歸矣。言畢右脅而寂。或作壽春許氏子。弱冠游東都。得度于俱胝院。留講肆之久。一日讀雲門錄。忽契悟。遂獲感通焉。
河南志曰。志言。姓許氏。自壽春來。居東京景德寺。為人卜休咎。書紙揮翰甚疾。字型遒勁。初不可曉。后多驗。有具齋薦鲙者。則並食之。臨流而吐。化為小鮮。群泳而去。海客遇風且沒。見僧
【現代漢語翻譯】 現代漢語譯本：
有人說，（宋真宗）第二天在化成殿準備齋飯，虔誠地邀請法華大士（指僧人志言），希望他能降臨，不要推辭。清晨，（志言）穿上道衣，莊嚴地站立等待。不久，有飛奔來報的人說，『法華（志言）從右掖門直接走向寢殿，侍衛們呵斥阻止，但他不聽。』皇上笑著說：『這是朕請來的。』（志言）就登上御榻，盤腿而坐，接受供養完畢后將要離開。皇上說：『朕因為儲君未立，大臣們都以此進諫，時間一天天過去，繼承人有沒有還不知道，希望師父能為朕決斷。』師父索要筆和紙，連續寫道：『十三十三』，寫了幾十行，扔下筆，沒有其他話語。大家都不能理解他的意思。後來英宗（宋英宗）登基，他是濮安懿王（濮安懿王）的第十三子，這才驗證了之前的話。呂申公（呂蒙正）在朝廷擔任要職時，呈上奏章，請求師父齋戒。第二天，師父來到，坐在堂上。呂公將要出來時，心中猶豫，不知該不該拜。師父大聲喊道：『呂老頭，快出來！拜也可以，不拜也可以！』呂公大驚，趕緊出來拜見。齋戒完畢，呂公詢問未來的吉兇。師父索要筆，寫下『亳州』二字。等到後來呂公被罷免宰相，出任亳州知州，才明白師父的預言。天衣懷公（天衣義懷禪師），在景德年間，與師父相遇，拍著他的背說：『（你）有臨濟（臨濟宗）、德山（德山宣鑒）的風範！』懷公因此奮發圖強，遊歷參禪，最終大大振興了雲門宗的道統，他的門徒如珠玉般涌現。師父的預言應驗了。慶曆戊子年十一月二十三日，師父將要圓寂，對人說：『我從無量劫以來，成就了很多國土，分身顯化，現在要南歸了。』說完，右脅而臥，圓寂。有人說，（志言）是壽春許氏的兒子，年輕時遊歷東都（東京，今開封），在俱胝院出家，在講經的地方待了很久。有一天，讀《雲門錄》，忽然領悟，於是獲得了感應神通。
《河南志》記載說，志言，姓許，從壽春來，住在東京景德寺。為人占卜吉兇，在紙上揮筆疾書，字型遒勁有力，起初難以理解，後來大多應驗。有人準備齋飯，供奉生魚片，（志言）就全部吃掉，然後在河邊吐出來，化為小魚，成群遊走而去。有海上的商人遇到大風，將要沉沒，看見僧人（志言）…… English version:
It is said that the next day, (Emperor Zhenzong of Song) prepared a vegetarian meal in the Huacheng Hall and sincerely invited the Dharma Flower Great Master (referring to the monk Zhiyan), hoping that he would come without refusal. In the early morning, (Zhiyan) put on his monastic robes and stood solemnly waiting. Soon, someone rushed to report, 'Dharma Flower (Zhiyan) went directly to the sleeping palace from the right side gate, and the guards scolded and stopped him, but he did not listen.' The emperor smiled and said, 'I invited him.' (Zhiyan) then ascended the imperial couch, sat cross-legged, and was about to leave after receiving the offerings. The emperor said, 'Because the heir to the throne has not been established, the ministers have advised me on this matter. Time passes day by day, and it is still unknown whether there will be an heir. I hope the master can make a decision for me.' The master asked for a pen and paper and wrote repeatedly: 'Ten thirteen, ten thirteen,' writing dozens of lines, then threw down the pen without saying anything else. No one could understand his meaning. Later, Emperor Yingzong (Emperor Yingzong of Song) ascended the throne, and he was the thirteenth son of Prince Yi of Pu'an (Prince Yi of Pu'an), which verified the previous words. When Lu Shenggong (Lu Mengzheng) held an important position in the court, he submitted a memorial requesting the master to hold a fast. The next day, the master arrived and sat in the hall. When Duke Lu was about to come out, he hesitated, wondering whether he should bow or not. The master shouted loudly, 'Old man Lu, come out quickly! Bowing is fine, not bowing is also fine!' Duke Lu was shocked and hurried out to pay his respects. After the fast was over, Duke Lu asked about future fortune. The master asked for a pen and wrote the two characters 'Bozhou'. Later, when Duke Lu was dismissed as prime minister and appointed as the governor of Bozhou, he understood the master's prediction. Monk Huai of Tianyi (Zen Master Yihuai of Tianyi), during the Jingde period, met the master, patted him on the back and said, 'You have the demeanor of Linji (Linji School) and Deshan (Deshan Xuanjian)!' Huai then strived to improve himself, traveled and practiced Zen, and eventually greatly revitalized the Yunmen School's lineage, and his disciples emerged like pearls and jade. The master's prediction came true. On the twenty-third day of the eleventh month of the year Wuzi of the Qingli era, the master was about to pass away and said to the people, 'I have accomplished many lands from countless kalpas, manifested myself in different forms, and now I am returning south.' After speaking, he lay down on his right side and passed away. Some say that (Zhiyan) was the son of the Xu family of Shouchun, and in his youth, he traveled to Dongdu (Tokyo, present-day Kaifeng), became a monk at Juchi Temple, and stayed in the lecture hall for a long time. One day, he read the 'Yunmen Record' and suddenly realized, thus obtaining supernatural powers.
The 'Henan Zhi' records that Zhiyan, whose surname was Xu, came from Shouchun and lived in Jingde Temple in Tokyo. He divined fortunes for people, writing quickly on paper, his handwriting strong and vigorous, initially difficult to understand, but later mostly accurate. Someone prepared a vegetarian meal and offered sashimi, (Zhiyan) ate it all, and then vomited it out by the river, turning it into small fish, swimming away in groups. A sea merchant encountered a strong wind and was about to sink, and saw a monk (Zhiyan)...
【English Translation】 English version:
It is said that the next day, (Emperor Zhenzong of Song) prepared a vegetarian meal in the Huacheng Hall and sincerely invited the Dharma Flower Great Master (referring to the monk Zhiyan), hoping that he would come without refusal. In the early morning, (Zhiyan) put on his monastic robes and stood solemnly waiting. Soon, someone rushed to report, 'Dharma Flower (Zhiyan) went directly to the sleeping palace from the right side gate, and the guards scolded and stopped him, but he did not listen.' The emperor smiled and said, 'I invited him.' (Zhiyan) then ascended the imperial couch, sat cross-legged, and was about to leave after receiving the offerings. The emperor said, 'Because the heir to the throne has not been established, the ministers have advised me on this matter. Time passes day by day, and it is still unknown whether there will be an heir. I hope the master can make a decision for me.' The master asked for a pen and paper and wrote repeatedly: 'Ten thirteen, ten thirteen,' writing dozens of lines, then threw down the pen without saying anything else. No one could understand his meaning. Later, Emperor Yingzong (Emperor Yingzong of Song) ascended the throne, and he was the thirteenth son of Prince Yi of Pu'an (Prince Yi of Pu'an), which verified the previous words. When Lu Shenggong (Lu Mengzheng) held an important position in the court, he submitted a memorial requesting the master to hold a fast. The next day, the master arrived and sat in the hall. When Duke Lu was about to come out, he hesitated, wondering whether he should bow or not. The master shouted loudly, 'Old man Lu, come out quickly! Bowing is fine, not bowing is also fine!' Duke Lu was shocked and hurried out to pay his respects. After the fast was over, Duke Lu asked about future fortune. The master asked for a pen and wrote the two characters 'Bozhou'. Later, when Duke Lu was dismissed as prime minister and appointed as the governor of Bozhou, he understood the master's prediction. Monk Huai of Tianyi (Zen Master Yihuai of Tianyi), during the Jingde period, met the master, patted him on the back and said, '(You) have the demeanor of Linji (Linji School) and Deshan (Deshan Xuanjian)!' Huai then strived to improve himself, traveled and practiced Zen, and eventually greatly revitalized the Yunmen School's lineage, and his disciples emerged like pearls and jade. The master's prediction came true. On the twenty-third day of the eleventh month of the year Wuzi of the Qingli era, the master was about to pass away and said to the people, 'I have accomplished many lands from countless kalpas, manifested myself in different forms, and now I am returning south.' After speaking, he lay down on his right side and passed away. Some say that (Zhiyan) was the son of the Xu family of Shouchun, and in his youth, he traveled to Dongdu (Tokyo, present-day Kaifeng), became a monk at Juchi Temple, and stayed in the lecture hall for a long time. One day, he read the 'Yunmen Record' and suddenly realized, thus obtaining supernatural powers.
The 'Henan Zhi' records that Zhiyan, whose surname was Xu, came from Shouchun and lived in Jingde Temple in Tokyo. He divined fortunes for people, writing quickly on paper, his handwriting strong and vigorous, initially difficult to understand, but later mostly accurate. Someone prepared a vegetarian meal and offered sashimi, (Zhiyan) ate it all, and then vomited it out by the river, turning it into small fish, swimming away in groups. A sea merchant encountered a strong wind and was about to sink, and saw a monk (Zhiyan)...
操絙引舶而濟。客至都下。志言謂客曰。非我汝奈何。客猶記其貌。真引舟者也。后卒。仁宗以真身塑像置寺中。榜曰顯化禪師。
清聳．全了二師傳
清聳。福州人也。初參法眼。眼指雨謂師曰。滴滴落在上座眼中。初不喻。后閱華嚴。了悟其旨。因入山求卓庵之地。至四明。登高四望。投以一石。石所住處。吾其止焉。遂結庵居之。既而錢忠懿王。聞其名。命主靈隱。署了悟禪師。摩訶般若。非取非舍。若人不會。風寒雪下。師說法也。一日王閱華嚴經。知震旦有支提山。為天冠菩薩住處。乃大集諸山耆德問之。無能知者。唯師道所以然甚詳。王曰。非師一往不可隨。遣人偕行。至海濵軌跡聖境。入深山行三日。時有鐘聲。白猿相導而前。師至心頂禮。見幽林中有一大剎。扁金書古佛大華嚴之境。既入寺。殿閣崢嶸。眾盈萬指。菩薩千軀。儼然居上。異香襲人。光明射目。師默想運誠。隨喜竟夜。既曙。依然在林莽間。所見乃化剎也。師還報王。即其處建寺。如師所見。鑄天冠千身。航海入山。至中流颶風大作。舟重欲沒。相視無䇿。遂沉像之半於水既濟。其半沉水者。已先至其地矣。其異如此。
全了。永嘉人。遊方至荊州。入天竺山。遇一異僧。謂了曰。汝緣在浙東。當得名山居之。爾鄉
【現代漢語翻譯】 現代漢語譯本： 操絙（cāo gēng，繩索）引舶（bó，大船）而濟（jì，渡河）。有客人到都城，志言對客人說：『如果不是我，你怎麼辦？』客人還記得他的樣子，確實是拉船的人。後來志言去世，仁宗用他的真身塑像放在寺廟中，題名為顯化禪師。
清聳、全了二位禪師的傳記
清聳禪師，是福州人。最初參拜法眼禪師。法眼禪師指著雨對他說：『滴滴落在上座（shàng zuò，指僧人）的眼中。』清聳禪師最初不明白，後來閱讀《華嚴經》，領悟了其中的旨意。於是入山尋找可以建造卓庵（zhuō ān，簡陋的庵）的地方。到了四明，登上高處四處眺望，投下一塊石頭，心想石頭落下的地方，就是我居住的地方。於是就在那裡結庵居住。不久，錢忠懿王（qián zhōng yì wáng，吳越國王錢俶）聽說了他的名聲，命令他主持靈隱寺，並署名爲了悟禪師。摩訶般若（mó hē bō rě，偉大的智慧），既不取也不捨。如果有人不明白，就像風寒雪下一樣。這是禪師在說法啊。一天，錢忠懿王閱讀《華嚴經》，知道震旦（zhèn dàn，中國）有支提山（zhī tí shān），是天冠菩薩（tiān guān pú sà）居住的地方，於是召集各山有德望的老僧詢問，沒有人知道。只有清聳禪師詳細地說明了原因。錢忠懿王說：『如果不是禪師，我不可能前往。』於是派人一同前往。到了海邊，尋找聖境的軌跡。進入深山走了三天，當時有鐘聲，白猿在前面引導。清聳禪師至誠頂禮，看見幽深的山林中有一座大寺廟，匾額用金字寫著『古佛大華嚴之境』。進入寺廟，殿閣高聳，僧眾成千上萬，菩薩千姿百態，儼然在上。奇異的香味撲鼻而來，光明照耀眼睛。清聳禪師默默地想著，誠心運力，隨喜了一整夜。天亮后，仍然在山林草莽之間，所見到的只是幻化的寺廟。清聳禪師回去稟告錢忠懿王，就在那個地方建造寺廟，按照禪師所見到的樣子，鑄造天冠菩薩的千身像。航海入山，到了海中間，颶風大作，船很重，快要沉沒了，大家面面相覷，沒有辦法。於是將一半的佛像沉入水中，船才得以渡過。那些沉入水中的一半佛像，已經先到達那個地方了。它的奇異就是這樣。
全了禪師，是永嘉（yǒng jiā，今浙江溫州）人。遊歷四方到了荊州，進入天竺山（tiān zhú shān）。遇到一位奇異的僧人，對全了禪師說：『你的緣分在浙東，應當得到名山居住。你的家鄉……』
【English Translation】 English version: He used ropes to pull boats across the river. A guest arrived in the capital. Zhiyan said to the guest, 'If it weren't for me, what would you do?' The guest still remembered his appearance, indeed he was the one pulling the boat. Later, Zhiyan passed away. Emperor Renzong had his statue made and placed in a temple, inscribed with the title 'Zen Master Xianhua'.
Biographies of Zen Masters Qingsong and Quanliao
Zen Master Qingsong was from Fuzhou. He initially visited Zen Master Fayan. Fayan pointed to the rain and said to him, 'Each drop falls into the eye of the senior monk.' Qingsong initially didn't understand, but later, after reading the Avatamsaka Sutra (Huayan Jing), he grasped its meaning. He then went into the mountains to find a place to build a simple hermitage (Zhuo'an). Arriving at Siming, he climbed high and looked around, throwing a stone, thinking that where the stone landed would be where he would reside. So he built a hermitage there. Soon after, King Qian Zhongyi (Qian Chu, King of Wuyue) heard of his reputation and ordered him to preside over Lingyin Temple, bestowing upon him the title 'Zen Master Liaowu'. 'Mahaprajna (Great Wisdom), neither taking nor discarding. If people don't understand, it's like wind, cold, and snow falling.' This is the Zen master teaching the Dharma. One day, King Qian Zhongyi read the Avatamsaka Sutra and learned that in Zhendan (China) there was Mount Zhiti, where the Tianguan Bodhisattva (Crown-Crowned Bodhisattva) resided. He gathered virtuous elders from various mountains to inquire, but no one knew. Only Zen Master Qingsong explained the reason in detail. King Qian Zhongyi said, 'If it weren't for the Zen master, I wouldn't be able to go.' So he sent people to accompany him. Arriving at the seashore, they searched for traces of the sacred site. Entering deep into the mountains, they walked for three days. At that time, there was the sound of a bell, and white apes guided them forward. Zen Master Qingsong prostrated himself with utmost sincerity and saw a large temple in the secluded forest, with a plaque inscribed in gold letters 'The Realm of the Ancient Buddha Great Avatamsaka'. Entering the temple, the halls and pavilions were towering, and the monks numbered in the thousands, with thousands of Bodhisattvas solemnly seated above. A strange fragrance filled the air, and light shone in his eyes. Zen Master Qingsong silently contemplated, sincerely exerting his effort, and rejoiced throughout the night. At dawn, he was still in the wilderness of the mountains and forests, and what he had seen was only a transformed temple. Zen Master Qingsong returned and reported to King Qian Zhongyi, who then built a temple in that place, according to what the Zen master had seen, and cast a thousand statues of the Tianguan Bodhisattva. Sailing into the mountains, in the middle of the sea, a hurricane arose, and the boat was heavy and about to sink. They looked at each other, helpless. So they sank half of the Buddha statues into the water, and the boat was able to cross. Those half of the Buddha statues that sank into the water had already arrived at that place first. Such was its strangeness.
Zen Master Quanliao was from Yongjia (present-day Wenzhou, Zhejiang). He traveled to Jingzhou and entered Mount Tianzhu. He met a strange monk who said to Zen Master Quanliao, 'Your affinity is in eastern Zhejiang, and you should obtain a famous mountain to reside in. Your hometown...'
有諾詎那尊者道場。適當興。興宜自爾勉成之。可也。了詰其處。僧曰。地以花名。山以鳥名。中有龍湫尊者宴息地也。了歸而遍訪。至海濵。見山水清奧。愛之問土人。土人曰。此芙蓉村。雁蕩山也。了恍然心悟。遂入山結茆要會處。曰芙蓉庵以居之。即今之能仁也。雁山之題。實自了發之。其人放曠不羈。時目爲了莽蕩。
鰕子和尚傳(附道嵩)
鰕子和尚。名智儼。居華亭靜安寺。七月十五日。村郭設盂蘭盆。寺僧赴請殆盡。惟儼在寺。有胥村人嗣來召僧。而無僧可召。欲拉儼往。儼曰。但歸辦置。吾隨來也。乘小舠而行。見捕鰕者。儼從買一斗索水。啖之無遣。謂漁者曰。齋回還汝直。且叮嚀舟子勿泄。至村。舟子不能忍。齋家聞此。厭薄之。不請上坐。席地一飯而無襯。以辱焉。師歡然納受。還見漁者曰。何饒舌。今日齋無錢奈何。漁者曰。無錢但還我鰕。曰。此易。復索水飲。隨吐出活鰕。盈斗還之。人以為異。因呼名鰕子和尚。儼異跡頗多。海濱人皆能言之。及將滅。斂蒲草為萬餘繩。懸廊廡間。謂人曰。與諸君作緣事。遂坐脫。人爭赴施錢。懸繩皆滿。用建佛閣于寺中。至今寺稱鰕子道場。
道嵩者。伍姓。溫州樂清人。受業于東庵。放蕩不羈。人目為嵩顛。偶二水牯斗于路。人
【現代漢語翻譯】 現代漢語譯本 有諾詎那尊者（Nakula，佛教阿羅漢之一）的道場。應該加以興建。興建之事理應從自身努力開始完成。可以這樣做。於是詢問那地方的情況。僧人說：『那地方以花命名，山以鳥命名。其中有龍湫（Longqiu，地名）是尊者宴息的地方。』了（Liao，人名）回去后四處尋訪，到了海邊，看到山水清幽秀麗，非常喜愛，便詢問當地人。當地人說：『這裡是芙蓉村，雁蕩山（Yandang Mountain）也。』了恍然大悟，於是入山結茅居住，作為修行的場所，命名為芙蓉庵，這就是現在的能仁寺。雁蕩山這個名稱，實際上是從了開始的。這個人放縱不羈，當時人們稱他爲了莽蕩（Mangdang，形容詞，指行為放縱）。
鰕子（Xiazi，人名，意為『蝦』）和尚傳（附道嵩（Daosong，人名））
鰕子和尚，名叫智儼（Zhiyan，人名），住在華亭（Huating，地名）靜安寺。七月十五日，村裡人家設盂蘭盆會（Ullambana，佛教節日），寺里的僧人幾乎都應邀前往。只有智儼在寺里。有個胥村（Xu Village，地名）人嗣來請僧人，但沒有僧人可以請。想拉智儼去，智儼說：『你們回去準備好，我隨後就來。』於是乘小船前往。看見有人捕蝦，智儼買了一斗蝦，全部倒入水中，吃得乾乾淨淨，沒有留下一點。對漁夫說：『齋飯回來還你錢。』並且叮囑船伕不要泄露此事。到了村裡，船伕忍不住說了出去。齋家聽了此事，很厭惡他，不請他上座，只在地上給他一碗飯，沒有其他菜餚，以此來羞辱他。智儼歡喜地接受了。回來后見到漁夫說：『你為何多嘴？今天齋飯沒有得到錢怎麼辦？』漁夫說：『沒有錢就還我蝦。』智儼說：『這容易。』又向漁夫要水喝，喝完后，隨即將活蝦吐了出來，滿滿一斗還給了漁夫。人們認為這是奇異的事情，因此稱他為鰕子和尚。智儼的奇異事蹟很多，海邊的人都能說出來。等到他將要圓寂的時候，收集蒲草編織成一萬多根繩子，懸掛在走廊之間，對人們說：『和各位結個緣。』於是坐化圓寂。人們爭相捐錢，懸掛的繩子都滿了。用這些錢在寺中建造了佛閣。至今寺廟還被稱為鰕子道場。
道嵩，姓伍，是溫州樂清人。在東庵（Dong'an，地名）受業。放蕩不羈，人們稱他為嵩顛（Songdian，形容詞，指行為癲狂）。偶然有兩頭水牛在路上爭鬥，人們...
【English Translation】 English version There is the Bodhimanda (place of enlightenment) of Venerable Nakula (Nakula, one of the Arhats in Buddhism). It is appropriate to develop it. The development should begin with one's own efforts to complete it. It is feasible. Then, he inquired about the place. A monk said, 'The place is named after a flower, and the mountain is named after a bird. Within it is Longqiu (Longqiu, place name), the place where the Venerable rests.' Liao (Liao, personal name) returned and searched everywhere. Arriving at the seaside, he saw the clear and beautiful mountains and rivers, and loved them very much. He asked the local people. The local people said, 'This is Furong Village, Yandang Mountain (Yandang Mountain).' Liao suddenly understood, and then entered the mountain to build a thatched hut to live in, as a place for practice, named Furong Hermitage, which is now Nengren Temple. The name Yandang Mountain actually originated from Liao. This person was uninhibited and unrestrained, and at that time people called him Liao Mangdang (Mangdang, adjective, meaning unrestrained behavior).
Biography of Monk Xiazi (Xiazi, personal name, meaning 'Shrimp') (Attached Daosong (Daosong, personal name))
Monk Xiazi, named Zhiyan (Zhiyan, personal name), lived in Jing'an Temple in Huating (Huating, place name). On the fifteenth day of the seventh month, the villagers set up the Ullambana Festival (Ullambana, Buddhist festival). Almost all the monks in the temple were invited to attend. Only Zhiyan was in the temple. A person named Si from Xu Village (Xu Village, place name) came to invite a monk, but there was no monk to invite. He wanted to pull Zhiyan to go, but Zhiyan said, 'Go back and prepare, and I will come later.' So he went by a small boat. Seeing someone catching shrimp, Zhiyan bought a dou (unit of measurement) of shrimp, poured them all into the water, and ate them all up, leaving nothing. He said to the fisherman, 'I will return the money after the vegetarian meal.' And he told the boatman not to reveal this matter. When he arrived at the village, the boatman couldn't help but tell it. The family who provided the vegetarian meal heard about this and disliked him very much. They did not invite him to sit in the upper seat, but only gave him a bowl of rice on the ground, without any other dishes, to humiliate him. The master accepted it happily. After returning, he saw the fisherman and said, 'Why are you so talkative? What if I don't get any money for the vegetarian meal today?' The fisherman said, 'If you don't have money, just return the shrimp to me.' Zhiyan said, 'That's easy.' He asked the fisherman for water to drink again, and after drinking it, he spit out live shrimp, a full dou, and returned it to the fisherman. People thought this was a strange thing, so they called him Monk Xiazi. Zhiyan had many strange deeds, and the people by the sea could all tell about them. When he was about to pass away, he collected cattails and wove them into more than ten thousand ropes, hanging them in the corridors, and said to the people, 'I am forming a connection with you all.' Then he sat in meditation and passed away. People rushed to donate money, and the hanging ropes were all filled. The money was used to build a Buddhist pavilion in the temple. To this day, the temple is still called Xiazi Bodhimanda.
Daosong, whose surname was Wu, was a native of Yueqing, Wenzhou. He received his education at Dong'an (Dong'an, place name). He was uninhibited and unrestrained, and people called him Songdian (Songdian, adjective, meaning crazy behavior). Once, two water buffaloes were fighting on the road, and people...
莫敢近。嵩直前。兩持其角。呼其名諭之。牛解而去。嘗有飯僧者。欲召嵩。潛書其名。焚之中庭。翼旦嵩至。眾咸以其自來。主人言始異之。后亦坐脫。
無門開傳
慧開。字無門。杭之良渚人。俗姓梁。母宋氏。禮天龍肱和尚。為受業師。聞月林觀公開法于萬壽。師同石霜印公。往謁之。林令看無字話。六年迥無入處。乃奮自克責。誓云。若去睡眠。爛卻我身。每至困劇時。廊下行道。以首觸露柱。一日在法座邊立。忽聞齋鼓聲有省。成偈云。青天白日一聲雷。大地群生眼豁開。萬象森羅齊稽首。須彌𨁝跳舞三臺。入室通所得。林叱曰。何得見神見鬼。師便喝。林亦喝。師又喝。自此機語吻合。嘉定間。出世住安吉報國。遷龍興天寧。黃龍翠巖。蘇之開元靈巖。鎮江焦山。金陵保寧。淳祐間。還里。于西湖北山林木幽蔭處。樂而居之。有石自山趾斗折而上。𥓂砑不合如礪。師之來其下。劃然出泉。色紺而甘。洌澄若重淵。言者謂。師自黃龍移是山。蓋龍隨師錫而歸也。遂呼其石處。為黃龍洞。而峰為黃龍峰。是凡夏雨初霽。有物蜿蜒松上。氣茀茀而黃。其黃龍焉。時境內大旱。少保孟珙。丞相吳潛鄭清之。奏師道行。致泉自涌龍時現。必能為蒼生救枯槁也。有旨。召入文德殿演法。師升座。無所說唯
【現代漢語翻譯】 現代漢語譯本：沒有人敢靠近那頭牛。嵩（指僧人）直接上前，用雙手抓住牛角，呼喚牛的名字並勸說它，牛就解脫韁繩離開了。曾經有齋僧的人家，想要召請嵩，就偷偷地把他的名字寫下來，在庭院中焚燒。第二天早上，嵩就到了。大家都認為是他自己來的，主人一開始覺得奇怪，後來也像嵩一樣坐化（指僧人圓寂）。
無門慧開禪師傳
慧開，字無門，是杭州良渚人，俗姓梁。他的母親宋氏，禮拜天龍肱和尚為受業師。聽說月林觀公在萬壽寺開講佛法，慧開禪師與石霜印公一同前去拜訪。月林觀公讓他參看『無』字話頭。六年時間，毫無頭緒。於是發奮自責，發誓說：『如果貪睡，就讓我的身體爛掉。』每當睏倦至極時，就在廊下行走，用頭撞擊柱子。有一天，他站在法座旁邊，忽然聽到齋鼓的聲音，有所領悟，寫成偈子說：『轟隆一聲雷，大地眾生眼豁開。萬象森羅齊稽首，須彌[山]𨁝跳舞三臺。』進入室內，向月林觀公陳述自己所悟，月林觀公呵斥道：『怎麼能見神見鬼！』慧開禪師便大喝一聲，月林觀公也大喝一聲，慧開禪師又大喝一聲。從此，師徒二人的機鋒語吻合。嘉定年間，慧開禪師出世，住持安吉報國寺，后遷至龍興天寧寺、黃龍翠巖寺、蘇州開元靈巖寺、鎮江焦山寺、金陵保寧寺。淳祐年間，回到家鄉，在西湖北山的樹林幽深之處，快樂地居住。有一塊石頭，從山腳曲折向上，表面平滑如磨刀石，但又不像磨刀石那樣密合。慧開禪師來到這塊石頭下面，石頭下忽然涌出泉水，顏色深紫而甘甜，清澈得像深淵。人們說，這是慧開禪師從黃龍山移來，龍隨著禪師的錫杖而歸來。於是稱這塊石頭的地方為黃龍洞，而山峰為黃龍峰。每當夏天雨後初晴，就有東西在松樹上蜿蜒，氣息濃郁而呈黃色，那就是黃龍。當時境內大旱，少保孟珙、丞相吳潛、鄭清之，上奏說慧開禪師道行高深，能使泉水涌出，龍時常顯現，必定能為百姓解除乾旱之苦。於是皇帝下旨，召慧開禪師入文德殿演說佛法。慧開禪師升座，沒有說什麼，只是……
【English Translation】 English version: No one dared to approach it. Song (referring to the monk) went straight forward, holding both its horns, calling its name and advising it. The ox untied itself and left. Once, there was a family offering food to monks, wanting to summon Song. They secretly wrote his name and burned it in the courtyard. The next morning, Song arrived. Everyone thought he came on his own, and the host was initially surprised, but later he also passed away in the seated posture (referring to a monk's death).
Transmission of Zen Master Wumen Huikai
Huikai, styled Wumen, was a native of Liangzhu in Hangzhou, with the secular surname Liang. His mother, Song, revered the monk Tianlong Gong as her precept teacher. Hearing that Yuelin Guan was expounding the Dharma at Wanshou Temple, Zen Master Huikai went to visit him together with Shishuang Yin. Guan ordered him to contemplate the 'Wu' (無, 'no' or 'nothingness') word koan. For six years, he had no entry point. So he roused himself to self-reproach, vowing, 'If I indulge in sleep, may my body rot away.' Whenever he was extremely tired, he would walk in the corridor, hitting his head against the pillars. One day, standing beside the Dharma seat, he suddenly had an awakening upon hearing the sound of the meal drum, and composed a verse saying: 'A thunderclap resounds, the eyes of all beings on earth burst open. The myriad phenomena respectfully bow, Mount Sumeru leaps and dances on the Three Platforms.' Entering the room, he communicated what he had attained. Guan scolded him, saying, 'How can you see gods and ghosts!' Zen Master Huikai then shouted 'Katsu!' Guan also shouted 'Katsu!' Zen Master Huikai shouted 'Katsu!' again. From then on, the master and disciple's Zen exchanges were perfectly aligned. During the Jiading period, Zen Master Huikai emerged into the world, residing at Bao'guo Temple in Anji, and later moved to Longxing Tianning Temple, Huanglong Cuiyan Temple, Kaiyuan Lingyan Temple in Suzhou, Jiaoshan Temple in Zhenjiang, and Baoning Temple in Jinling. During the Chunyou period, he returned to his hometown, happily residing in the secluded woods of the North Mountain of West Lake. There was a stone, winding upwards from the foot of the mountain, its surface smooth like a whetstone, but not as tightly joined as a whetstone. When Zen Master Huikai came to this stone, a spring suddenly gushed out from beneath it, its color dark purple and sweet, clear like a deep abyss. People said that Zen Master Huikai had moved from Huanglong Mountain, and the dragon had returned with the Zen Master's staff. Thus, the place of this stone was called Huanglong Cave, and the peak was called Huanglong Peak. Whenever the summer rain cleared, something would meander on the pine trees, its aura rich and yellow, and that was the Yellow Dragon. At that time, there was a great drought in the territory. Shao Bao Meng Gong, Prime Minister Wu Qian, and Zheng Qingzhi, reported that Zen Master Huikai's virtue was profound, able to cause springs to gush forth and dragons to appear frequently, and would surely be able to save the people from the suffering of drought. Therefore, the emperor issued an edict, summoning Zen Master Huikai to the Wende Hall to expound the Dharma. Zen Master Huikai ascended the seat, saying nothing, but...
嘿坐。雨應時大作。遠近普洽。上喜甚。問何以致是。師曰。寂然不動。感而遂通。上悅。賜號佛眼禪師。被以金縷伽梨。來祠黃龍。曰靈濟侯。于黃龍峰下。建護國仁王寺。撥平江官田三千畝。命師開山。師形體矬小。其赴召也。指日觀眾。而後逾閾。施重墄于座級而升焉。朝士多竊笑之。師誓弘法教。惟自諱報身不偉。洞之顛。有玉峰一片。削成插天。瑩如脂肪。高二丈餘。因命工肖己形。長丈許。飛雲隱其足。緣背光𦦨蔚起。鑿龍首蟠。繞右向虛。左竇可俯入。前施案焉。皆就石勢鏤之。幻若從地涌出。而登坐于空中者。私祝云。愿後有身視此。師遷化之夕。錢塘孫氏婦。夢一僧篝燈。自稱開道人。寄宿。翼日產男子。后為大禪師。即中峰本公也。師法嗣為永嘉見和尚。高峰語石屋云。溫有瞎驢。是也。亦為大宗匠。不墜家聲者。
肇公奘公傳
原肇。通州靖海潘氏子。母朱氏。邑之利和寺妙觀。其諸父也。攜之出家。事瑜伽教師。六七歲即能詩。脫口可誦。未嘗見其執卷習學。既為僧。嗜酒肉。無日不醉飽。酣呼叫嘯。嘔噦狼籍。寺眾惡之。后忽顯神異。人莫之測。嘗就江洗酒甕。翻里作表。甕軟如面。有時大醉過市。吟云。麥浪青於水浪。梨花白似梅花。詠之不已。一賣凈螄翁。質師曰。醉和
【現代漢語翻譯】 現代漢語譯本： 嘿坐（感嘆詞）。雨水應時而降，滋潤了遠近各處。皇上非常高興，問是什麼原因導致了這樣。佛眼禪師回答說：『寂靜不動，感應而通達。』皇上聽了很高興，賜予他『佛眼禪師』的稱號，並賞賜金線織成的袈裟。佛眼禪師來到黃龍寺祭祀靈濟侯（神名），在黃龍峰下，建造護國仁王寺，劃撥平江官田三千畝，命令佛眼禪師開山。佛眼禪師身材矮小，當他應召而來時，預先指定日期讓眾人觀看，然後才跨過門檻。他在座位臺階上加設厚厚的臺階，然後才登上座位。朝廷官員大多暗自嘲笑他。佛眼禪師發誓要弘揚佛法，只是對自己報身（佛的化身）不夠偉岸感到遺憾。洞的頂端，有一片玉峰，削成直插雲霄的樣子，像脂肪一樣潤澤，高二丈多。於是命令工匠按照自己的形象雕刻，高一丈多，飛雲遮住他的腳，邊緣背光像雲霞一樣升起，雕鑿龍首盤繞，向右朝向天空，左邊的洞穴可以俯身進入，前面設定案幾。所有這些都是就著石頭的形狀雕刻的，好像從地裡涌出來，而佛眼禪師則像坐在空中一樣。他私下祈禱說：『希望後世的身軀能像這尊石像一樣。』佛眼禪師圓寂的晚上，錢塘孫氏的妻子，夢見一個僧人提著燈籠，自稱是開道人，來借宿。第二天生下一個男孩，後來成為大禪師，就是中峰本公（人名）。佛眼禪師的法嗣是永嘉見和尚（人名）。高峰（人名）對石屋（人名）說，『溫州有個瞎驢（比喻），就是他。』也是一位大宗匠，沒有墜落家聲。
肇公（人名）奘公（人名）傳
原肇（人名），通州靖海潘氏的兒子，母親是朱氏。住在縣裡的利和寺妙觀。他的叔伯們，帶他出家，侍奉瑜伽教師。六七歲就能作詩，張口就能背誦，沒見過他拿著書本學習。出家當了僧人後，嗜好酒肉，每天都喝得酩酊大醉。大聲呼叫喧鬧，嘔吐狼藉。寺廟裡的人都很厭惡他。後來忽然顯現出神異之處，人們都無法測度。曾經到江邊洗酒甕，把裡面翻過來當桌子用，酒甕軟得像面一樣。有時喝得大醉，走過集市，吟誦道：『麥浪比水浪更青，梨花比梅花更白。』不停地吟詠。一個賣乾淨螺螄的老翁，問他：『醉和尚……』
【English Translation】 English version: 'Hey, sit.' The rain fell heavily and timely, benefiting everywhere far and near. The Emperor was very pleased and asked what caused this. The Chan Master Foyan (Buddha Eye Zen Master) replied, 'Silent and unmoving, responding and penetrating.' The Emperor was delighted and bestowed upon him the title 'Chan Master Foyan,' and presented him with a kasaya (monk's robe) woven with gold thread. Chan Master Foyan came to Huanglong Temple to offer sacrifices to Marquis Lingji (Spirit name), and at the foot of Huanglong Peak, he built the Huguo Renwang Temple (Temple for Protecting the Nation and Benevolent Kings), allocating three thousand mu (unit of area) of official fields in Pingjiang, and ordered Chan Master Foyan to establish the mountain. Chan Master Foyan was short in stature. When he came upon summons, he specified a date for the public to watch, and then he crossed the threshold. He added thick steps to the seat level and then ascended. Many court officials secretly laughed at him. Chan Master Foyan vowed to promote the Dharma, only regretting that his manifested body (incarnation of Buddha) was not majestic enough. At the top of the cave, there was a piece of Jade Peak, cut into a shape that pierced the sky, as smooth as fat, more than two zhang (unit of length) high. So he ordered craftsmen to carve an image of himself, more than one zhang high, with flying clouds concealing his feet, and the edge of the halo rising like clouds. A dragon's head was carved, coiling around and facing the sky to the right, and the left cave could be looked down into, with a table placed in front. All of these were carved according to the shape of the stone, as if emerging from the ground, and Chan Master Foyan was sitting in the air. He privately prayed, 'May my future body be like this stone statue.' On the evening of Chan Master Foyan's passing, the wife of the Sun family in Qiantang, dreamed of a monk carrying a lantern, claiming to be a path opener, asking to stay overnight. The next day she gave birth to a boy, who later became a great Chan Master, namely Zhongfeng Bengong (person's name). Chan Master Foyan's Dharma heir was Yongjia Jian (person's name) Monk. Gaofeng (person's name) said to Shiwu (person's name), 'The blind donkey (metaphor) in Wenzhou is him.' He was also a great master, who did not disgrace the family reputation.
Biography of Zhao Gong (person's name) and Zang Gong (person's name)
Yuan Zhao (person's name) was the son of the Pan family of Jinghai in Tongzhou, his mother was Zhu. He lived in Miaoguan of Lihe Temple in the county. His uncles took him to become a monk, serving a Yoga teacher. At the age of six or seven, he could write poetry and recite it fluently, never having been seen holding a book to study. After becoming a monk, he was addicted to wine and meat, drunk every day. He shouted and roared, vomiting messily. The people in the temple hated him. Later, he suddenly showed supernatural powers, which people could not fathom. He once went to the river to wash a wine vat, turning the inside out as a table, the vat was as soft as dough. Sometimes he was very drunk, passing through the market, reciting, 'The wheat waves are greener than the water waves, the pear blossoms are whiter than the plum blossoms.' He recited it endlessly. An old man selling clean snails asked him, 'Drunken monk...'
尚。只好兩句。下韻來不得也。師忽以手約其頸曰。好送醉僧歸寺。一看江月還家。殿中塑佛。質而未金。寺主擬募之。師曰。無事募。我明日為佛上金。但不欲人見。眾相顧而笑。次日天未明。宿酲方劇。忽起排闥入殿。攀座而上。腳踏佛肩。手按佛頭。引項而哇之。其物淋然而下。殿主見之。倉皇報寺主。眾集開殿門。師嘆曰。來何早也。遂下行。且罵曰。賊賊。自是不復還寺矣。視之唾所及處。皆成真金。止於佛胸而已。眾始知師聖人也。后見徑山浙翁琰禪師。以師根器警敏。欲大激發。未容其參堂。見即喝出。且問曰。泗州大聖。為甚麼在揚州出現。師曰。今日又在杭州撞著。翁又喝。久之。大悟。彈指一下云。吽吽遂入室。掌書記。翁既寂。師因繼席。值歉余。逋倦山積。僧殘屋老。未幾。樓閣矗霄。云衲踵至。不減翁全盛時。師自渡江而南。無復故態。實經諸禪老磨琢。故收斂精光。行止謹密。若與前隔世者。其題喝石巖詩云。皓首來迎宴坐師。山靈易地致俱胝。要知弘法迴天力。但看精誠裂石時。蓋托古以自見耳。將寂。囑其徒曰。為吾附一穴于東澗。見生死不忘奉師之意。東澗。翁葬處也。
元奘。永嘉人。為嘉福院僧。飲酒啖肉。日與兒童嬉戲。市人呼為奘顛。見人即覓酒。努目張拳。為金
【現代漢語翻譯】 現代漢語譯本 尚。只好兩句。下韻來不得也。師（指代僧人）忽然用手掐住他的脖子說：『好送醉僧回寺，一看江月還家。』殿中的佛像，是泥塑的但沒有鍍金，寺廟主持打算募捐來給佛像鍍金。師說：『不用募捐，我明天為佛像鍍金，但不希望被人看見。』眾僧面面相覷，暗自發笑。第二天，天還沒亮，師酒醉未醒，忽然起身推開殿門進入大殿，爬上佛像的蓮花座，腳踩佛的肩膀，手按著佛的頭，伸長脖子嘔吐，嘔吐物淋漓而下。殿主看見了，驚慌地報告寺廟主持。眾人聚集打開殿門，師嘆息道：『你們來得真早啊。』於是走下佛座，並且罵道：『賊賊。』從此以後不再回寺廟了。人們檢視他嘔吐物所及之處，都變成了真金，只到佛像的胸部為止。眾人才知道師是聖人。後來，師拜見徑山浙翁琰禪師（Zhe Weng Yan, a Chan master of Jingshan），琰禪師認為師根器聰慧敏捷，想要大大激發他，不讓他進入禪堂參禪，一見面就喝斥他出去，並且問道：『泗州大聖（Sizhou Dasheng, a revered monk），為什麼在揚州出現？』師說：『今天又在杭州碰到了。』翁禪師又喝斥。過了很久，師大徹大悟，彈指一下說：『吽吽。』於是進入內室，擔任掌書記。翁禪師圓寂后，師因此繼承了他的位置。當時正值歉收之年，拖欠的賦稅堆積如山，僧房破敗不堪。沒過多久，高樓聳立入雲霄，僧人雲集而至，不亞於翁禪師全盛時期。師自從渡江南下，不再有以前的放蕩形骸，實在是經過各位禪宗老前輩的磨練，所以收斂了精光，言行舉止謹慎嚴密，好像與以前判若兩人。他題寫在喝石巖的詩說：『皓首來迎接宴坐的禪師，山神改變地方來致敬俱胝（俱胝，俱胝尊者，一位古佛）。要知道弘揚佛法迴轉天地的力量，只要看精誠所至金石為開的時候。』大概是借古人來表達自己的心志罷了。將要圓寂時，囑咐他的弟子說：『為我附葬一穴在東澗，可見我生死不忘侍奉師父的心意。』東澗，是翁禪師埋葬的地方。元奘（Yuan Zang），永嘉人，是嘉福院的僧人，飲酒吃肉，每天與兒童嬉戲，市裡的人稱他為奘顛。見到人就索要酒，瞪眼張拳，要錢。
【English Translation】 English version Still, only two lines were acceptable, and no further rhymes could be produced. Suddenly, the master (referring to the monk) grabbed his neck and said, 'Good, I'll send the drunken monk back to the temple, and take a look at the river moon on the way home.' The Buddha statue in the hall was made of clay but not gilded, and the abbot planned to raise funds to gild it. The master said, 'No need to raise funds, I will gild the Buddha tomorrow, but I don't want anyone to see it.' The monks looked at each other and smiled secretly. The next day, before dawn, the master, still drunk, suddenly got up, pushed open the hall door, climbed onto the Buddha's lotus seat, stepped on the Buddha's shoulder, pressed his hand on the Buddha's head, and stretched his neck to vomit, the vomit pouring down. The hall master saw this and hurriedly reported it to the abbot. The crowd gathered and opened the hall door. The master sighed, 'You've come early.' Then he stepped down from the Buddha's seat and cursed, 'Thief, thief.' From then on, he never returned to the temple. People checked the places where his vomit had reached, and they had all turned into real gold, only up to the Buddha's chest. Only then did people realize that the master was a sage. Later, the master visited Chan Master Zhe Weng Yan (Zhe Weng Yan, a Chan master of Jingshan) of Jingshan. Chan Master Yan thought that the master was intelligent and quick-witted, and wanted to greatly inspire him. He did not allow him to enter the Chan hall to practice Chan, and scolded him as soon as he saw him, and asked, 'Why does Sizhou Dasheng (Sizhou Dasheng, a revered monk) appear in Yangzhou?' The master said, 'Today I met him again in Hangzhou.' Chan Master Yan scolded again. After a long time, the master had a great enlightenment, snapped his fingers and said, 'Hum, Hum.' Then he entered the inner room and served as the secretary. After Chan Master Yan passed away, the master succeeded him. At that time, it was a year of poor harvest, and the taxes owed were piled up like mountains, and the monks' rooms were dilapidated. Before long, tall buildings rose into the clouds, and monks gathered, no less than in the heyday of Chan Master Yan. Since the master crossed the river to the south, he no longer had his previous dissolute behavior. He had really been tempered by the old Chan masters, so he restrained his brilliance, and his words and deeds were cautious and meticulous, as if he were a different person from before. The poem he wrote on Heshishan said: 'An old man comes to greet the meditating Chan master, the mountain spirit changes the place to pay tribute to Koti (Koti, Koti Venerable, an ancient Buddha). If you want to know the power of spreading the Dharma to turn the world around, just look at the time when sincerity can break through stone.' It is probably to express his ambition by borrowing from the ancients. When he was about to pass away, he instructed his disciples, 'Bury me in a hole in Dongjian, so that you can see that I will never forget to serve my master in life and death.' Dongjian is the place where Chan Master Yan was buried. Yuan Zang (Yuan Zang), a native of Yongjia, was a monk in Jiafu Temple. He drank alcohol and ate meat, and played with children every day. The people in the city called him Zang Dian. When he saw people, he asked for alcohol, glared and clenched his fists, asking for money.
剛之狀。見者絕倒。雖夜醉。至四鼓必起。誦法華經。天明復入酒肆。醉時遺溺滿衣。未嘗浣濯無穢氣。忽一日。遍辭諸酒徒。刻期趺坐而逝。
二顛師傳(附瑪瑙顛)
濟顛者。名道濟。明顛者。名□明。二師。示跡同時而各郡。然皆以素風顛。人因稱濟顛。明顛。濟顛之顛。為尤甚。飲酒食肉。與市井浮沉。喜打筋斗。不著裈形媟露。人姍笑。自視夷然。出家靈隱寺。寺僧無不唾罵。逐之居凈慈寺。為人誦經。下火得酒食。不待召而赴。吟詩曰。何須林景勝瀟湘。只願西湖化為酒。和身臥倒西湖邊。一浪來時吞一口。息人之諍。救人之死。皆為之於戲謔談笑間。神出鬼沒。人莫能測。年七十三示化。明顛者。潦倒猖狂。衣不蔽體。大雪中。袒膊跣足而行。手弄摩鐵釘。遇瓦礫拾置袖中。人誠語相向。則答以機鋒。或侮之。則酬以狂言。入市。群兒爭挽袖覓錢。或與之一錢兩錢。或不與。喧叫語笑。衢路闐塞。人或飯之。不問遠近識不識。皆凌晨而至。或受䞋。或不受䞋或反探袖出錢置幾上。不謝而去。一時倭奴見之。羅拜云。曾向海中失風。得此僧倖免于死。且能詩。或持菖蒲索題。隨口云。根下塵泥一點無。性便泉石愛清孤。當時不惹湘江恨。葉葉如何有淚珠。與濟顛實未相識。偶遇于朱涇。目之
【現代漢語翻譯】 現代漢語譯本：剛的形態，看見的人都笑倒。即使晚上喝醉了，到四更天必定起床，誦讀《法華經》。天亮后又去酒館。醉酒時尿液沾滿衣服，從不清洗也沒有臭氣。忽然有一天，他向所有的酒友告別，約定時間盤腿坐化而逝。
二顛師傳（附瑪瑙顛）
濟顛（Ji Dian，人名）和明顛（Ming Dian，人名）兩位禪師，示現事蹟在同一時期不同的郡縣。然而都以放蕩不羈聞名，人們因此稱他們為濟顛、明顛。濟顛的癲狂，尤其厲害。他飲酒吃肉，與市井小民混在一起，喜歡翻跟頭，不穿褲子，裸露身體，人們嘲笑他，他卻毫不在意。他出家在靈隱寺（Lingyin Temple，寺廟名），寺里的僧人沒有不唾罵他的，便把他趕到凈慈寺（Jingci Temple，寺廟名）居住。他為人誦經，做法事可以得到酒食，不用邀請自己就去。吟詩說：『何須林景勝瀟湘，只願西湖化為酒。和身臥倒西湖邊，一浪來時吞一口。』他平息人們的爭端，救人性命，都在嬉笑談論之間完成。神出鬼沒，讓人無法捉摸。七十三歲時示現圓寂。明顛，頹廢而瘋狂，衣不蔽體，大雪中，袒露身體，赤腳行走，手裡玩弄著鐵釘，遇到瓦礫就撿起來放在袖子里。人們誠懇地和他說話，他就用機鋒相對。有人侮辱他，他就用狂言迴應。進入集市，一群孩子爭著拉他的袖子要錢，有時給他們一文兩文錢，有時不給，喧鬧吵嚷，街道擁堵。有人給他飯吃，不論遠近是否相識，都趕在凌晨來到。有人送他禮物，他有時接受，有時不接受，有時反而從袖子里掏出錢放在桌子上，不道謝就離開。一次，倭寇（Wo Kou，古代對日本海盜的稱呼）看見他，跪拜說，曾經在海中遇到風暴，得到這位僧人相救才倖免于死。而且他還能作詩，有人拿著菖蒲索請他題詩，他隨口吟道：『根下塵泥一點無，性便泉石愛清孤。當時不惹湘江恨，葉葉如何有淚珠。』他和濟顛實際上並不相識，偶然在朱涇（Zhu Jing，地名）相遇，注視著對方。
【English Translation】 English version: His appearance was such that those who saw him would burst into laughter. Though he would get drunk at night, he would invariably rise at the fourth watch (around 3-5 am) to recite the Lotus Sutra (Fa Hua Jing, a Buddhist scripture). At dawn, he would return to the tavern. When drunk, he would soak his clothes with urine, yet he never washed them, and they emitted no foul odor. Suddenly, one day, he bid farewell to all his drinking companions, set a date, sat in the lotus position, and passed away.
Biographies of Two Mad Monks (Appended: Mad Monk Manao)
The monk Ji Dian (Ji Dian, a name), whose name was Daoji, and the monk Ming Dian (Ming Dian, a name), whose name was □ming, both manifested their deeds at the same time but in different prefectures. However, both were known for their unconventional and unrestrained behavior, so people called them Ji Dian and Ming Dian. Ji Dian's madness was especially extreme. He drank wine and ate meat, mingled with the common people in the marketplace, loved to do somersaults, and did not wear trousers, exposing his private parts. People mocked him, but he remained indifferent. He became a monk at Lingyin Temple (Lingyin Temple, name of a temple), but the monks there all spat and cursed at him, so they drove him out to live at Jingci Temple (Jingci Temple, name of a temple). He recited scriptures for people, and when he performed rituals, he would get wine and food. He would go without being invited. He recited a poem, saying, 'Why must the scenery of the forest surpass the Xiao and Xiang rivers? I only wish that West Lake would turn into wine. I lie down by West Lake with my whole body, and with each wave that comes, I swallow a mouthful.' He settled people's disputes and saved people's lives, all in jest and laughter. His actions were unpredictable, and no one could fathom him. At the age of seventy-three, he manifested his transformation. Ming Dian was dissolute and wild, his clothes did not cover his body. In the heavy snow, he bared his torso and walked barefoot, playing with iron nails in his hands. When he encountered tiles and pebbles, he would pick them up and put them in his sleeves. When people spoke to him sincerely, he would respond with sharp retorts. If someone insulted him, he would repay them with mad words. When he entered the market, a group of children would fight to pull his sleeves, seeking money. Sometimes he would give them one or two coins, sometimes he would not, causing them to shout and laugh, filling the streets. Someone would give him food, regardless of whether they were near or far, known or unknown, they would arrive before dawn. Someone would give him gifts, and he would sometimes accept them, sometimes not. Sometimes he would instead take money from his sleeve and place it on the table, leaving without saying thank you. Once, some Japanese pirates (Wo Kou, ancient term for Japanese pirates) saw him and prostrated themselves, saying, 'We once encountered a storm at sea and were fortunate to be saved from death by this monk.' Moreover, he could also write poetry. Someone held a calamus rope and asked him to inscribe a poem, and he recited spontaneously, 'Beneath the roots, not a speck of dust, its nature loves the clear solitude of springs and rocks. If it had not provoked the sorrow of the Xiang River, how could each leaf have tear stains?' He and Ji Dian had never actually met, but they happened to encounter each other in Zhu Jing (Zhu Jing, a place name), gazing at each other.
曰咦。濟顛贈之詩曰。青箬笠前天地闊。碧蓑衣底水云寬。不言不語知何事。只把人心不自謾。二顛俱南宋。
宋亡。又有瑪瑙寺顛僧。豪飲不羈。往往出憤世語。善𦘕葡萄枝蔓虬。結寫詩文于上。寓意深遠。楊總統。以名酒啖之。終不濡唇。見輒罵曰。掘墳賊。
通慧傳
通慧。汴人。姓張氏。俗名文。祝髮隸白雲寺。寺主命掌廁。廁有盥盆。有市鮮者。沃于盆。慧怒偶擊之。仆地死。懼奔華州總持寺。久之。為寺長老。德行有聲。忽曰。三十年前。一段公案。今日當了。眾問其故。曰。日午自見。遂趺坐以待。時張魏公浚。提兵至關中。一卒持弓矢入法堂。睜目視慧。將射之。慧笑曰。老僧相候久矣。卒曰。一見即欲相害。不知何仇。慧語以故。卒悟曰。冤冤相報何時了。劫劫相纏豈偶然。不若與師俱解釋。如今立地往西天視之。已立化矣。慧即索筆。書偈云。三十年前飄蕩。作下這般模樣。誰知今日相逢。了卻向時魔障。書畢。泊然而化。
德聰．法寧二師傳
德聰。姑蘇張潭人。生仰氏。初入杭凈光院。領具戒于梵天寺。參游諸方。得心印太平。興國中。結廬華亭余山之東峰。有二虎為之衛。名大青小青。行則隨侍前。後有禪者。造焉。見掛一帙梁間。問之。曰。此佛經也。
【現代漢語翻譯】 曰咦。濟顛贈之詩曰：『青箬笠前天地闊，碧蓑衣底水云寬。不言不語知何事，只把人心不自謾。』二顛俱南宋。 宋亡。又有瑪瑙寺顛僧，豪飲不羈，往往出憤世語。善畫葡萄枝蔓虬結，寫詩文于上，寓意深遠。楊總統以名酒啖之，終不濡唇，見輒罵曰：『掘墳賊！』 通慧傳 通慧，汴（今河南開封）人，姓張氏，俗名文，祝髮隸白雲寺。寺主命掌廁。廁有盥盆，有市鮮者沃于盆。慧怒偶擊之，仆地死。懼奔華州總持寺。久之，為寺長老，德行有聲。忽曰：『三十年前，一段公案，今日當了。』眾問其故，曰：『日午自見。』遂趺坐以待。時張魏公浚提兵至關中，一卒持弓矢入法堂，睜目視慧，將射之。慧笑曰：『老僧相候久矣。』卒曰：『一見即欲相害，不知何仇？』慧語以故。卒悟曰：『冤冤相報何時了，劫劫相纏豈偶然。不若與師俱解釋，如今立地往西天。』視之，已立化矣。慧即索筆，書偈云：『三十年前飄蕩，作下這般模樣。誰知今日相逢，了卻向時魔障。』書畢，泊然而化。 德聰．法寧二師傳 德聰，姑蘇（今江蘇蘇州）張潭人，生仰氏，初入杭（今浙江杭州）凈光院，領具戒于梵天寺，參游諸方，得心印太平。興國中，結廬華亭（今上海松江）余山之東峰，有二虎為之衛，名大青小青，行則隨侍前。後有禪者造焉，見掛一帙梁間，問之，曰：『此佛經也。』
【English Translation】 It is said, Venerable Ji Dian (a legendary Chan Buddhist monk) gifted him a poem: 'Under the bamboo hat, the world is vast; beneath the straw cloak, the water and clouds are wide. Without speaking, without uttering, who knows what he does? He simply does not deceive his own heart.' Both 'mad' monks were from the Southern Song Dynasty. After the fall of the Song Dynasty, there was also a 'mad' monk from Agate Temple, who was unrestrained in his heavy drinking and often spoke words of resentment against the world. He was skilled at painting tangled grape vines and writing poems on them, conveying profound meanings. President Yang offered him fine wine, but he would not wet his lips, and upon seeing him, he would scold, 'Grave robber!' Biography of Tonghui (a monk's name) Tonghui, a native of Bian (present-day Kaifeng, Henan province), whose surname was Zhang and secular name was Wen, had his head shaved and belonged to Baiyun Temple. The abbot of the temple ordered him to manage the toilet. There was a washbasin in the toilet, and a vendor who sold fresh goods washed them in the basin. Tonghui was angry and accidentally struck him, causing him to fall to the ground and die. Fearing the consequences, he fled to Zongchi Temple in Huazhou. After a long time, he became the elder of the temple and was known for his virtuous conduct. Suddenly, he said, 'Thirty years ago, a case arose, and today it should be settled.' The monks asked him the reason, and he said, 'It will be seen at noon.' Then he sat in the lotus position to wait. At that time, Zhang Wei Gong Jun led troops to Guanzhong, and a soldier carrying a bow and arrow entered the Dharma hall, stared at Tonghui, and was about to shoot him. Tonghui smiled and said, 'This old monk has been waiting for a long time.' The soldier said, 'As soon as I see you, I want to harm you. What hatred is there?' Tonghui told him the reason. The soldier realized and said, 'When will the cycle of revenge end? How can the entanglements of kalpas be accidental? It is better to resolve it with the master, and now stand and go to the Western Paradise.' Looking at him, he had already attained standing liberation. Tonghui then asked for a brush and wrote a verse, saying, 'Thirty years ago, wandering, I created this appearance. Who knew that today we would meet and end the demonic obstacles of the past.' After writing, he passed away peacefully. Biographies of Masters Decong and Faning Decong, a native of Zhangtan in Gusu (present-day Suzhou, Jiangsu province), born with the surname Yang, first entered Jingguang Monastery in Hang (present-day Hangzhou, Zhejiang province), received the full precepts at Fantian Temple, and traveled to various places, obtaining the seal of the mind in Taiping. During the Xingguo era, he built a hut on the eastern peak of Yu Mountain in Huating (present-day Songjiang, Shanghai), and two tigers guarded him, named Daqing and Xiaoqing, who would accompany him when he walked. Later, a Chan practitioner visited him and saw a scroll hanging from the beam. He asked about it, and Decong said, 'This is a Buddhist scripture.'
問嘗讀否。師曰。如人看家書。既知之矣。何再讀為。嘗曰古人貴行。吾何言哉。其他問皆默不對。嗣住超果。慶依尊者自杭奉觀音像來。師預知之曰。三日內。當有主公至。及期果然。天禧元年七月。趺坐而逝。閱月貌如生。葬佘山峰。后遷於南嶺。
法寧者。先住沂州馬𡺸山凈居寺。人稱曰馬𡺸禪師。一日航海抵青龍。有章袞母夫人高氏。夢天神告曰古佛至。翼日如夢候之。師適至。奉迎止錢氏園。其夜地有光。掘之得碑。云大唐禪寺福德橋下。又得金剛佛像。於是建寺崇事焉。后右丞朱諤迎。師主佘山昭慶。而卒。塔于方丈東偏。師嗣雪竇明。明嗣長蘆和。和嗣法雲本。雲門裔也。
僧伽傳
僧伽。姓吳氏。名文祐。宋初信豐人。止於縣明覺院。舉止跌宕。人目為狂。嘗書松柏上曰。趙家天子趙家王。言趙氏方興。如松柏之茂也。縣民曾氏老無嗣。知僧伽有異。設飯禮之。未及召。黎明排闥入。曾氏膳甚豐。僧伽曰。當以珠報。曾果得二子。學佛者孫德。自汀之南安。謁定應禪師。曰。雩都有人。禮我何為。孫不悟。曰。僧伽吾法子也。孫告歸。師持一扇付孫曰。為寄僧伽。舟將抵邑。僧伽候之。邀曰。我師扇安在。孫以扇付之莫能欺。一日昏暮詣寺中闔戶。趺坐而化。蓋祥符己酉六月日也
【現代漢語翻譯】 現代漢語譯本 問：您曾經讀過經書嗎？ 師父說：就像人看家書一樣，既然已經知道了，為什麼還要再讀呢？ 曾經（有人）說：古人重視實踐，我還要說什麼呢？ 其他的提問，師父都沉默不回答。 後來師父住在超果寺。慶依尊者從杭州帶著觀音像前來，師父預先知道這件事，說：『三天之內，應當有主公到來。』到了日期果然如此。天禧元年七月，師父跏趺而坐圓寂了，過了一個月，容貌還像活著一樣。安葬在佘山峰，後來遷葬到南嶺。
法寧禪師，先前住在沂州馬𡺸山凈居寺，人們稱他為馬𡺸禪師。一天，他航海抵達青龍，有章袞的母親高氏夫人，夢見天神告訴她說：『古佛到了。』第二天像夢中那樣等候他，法寧禪師正好到達，（高氏夫人）恭敬地迎接他到錢氏的園子里。當天晚上，地上有光芒，挖掘后得到石碑，上面寫著『大唐禪寺福德橋下』，又得到金剛佛像，於是建造寺廟來崇奉佛像。後來右丞朱諤迎接法寧禪師，師父主持佘山昭慶寺，然後圓寂。塔建在方丈的東邊。法寧禪師是雪竇明的法嗣，雪竇明是長蘆和的法嗣，長蘆和是法雲本的法嗣，法雲本是雲門宗的後裔。
僧伽傳
僧伽（Samgha，人名），姓吳，名文祐，宋朝初年信豐人，住在縣裡的明覺院。他的舉止放蕩不羈，人們認為他瘋癲。曾經在松柏上寫道：『趙家天子趙家王』，意思是趙氏將要興盛，像松柏一樣茂盛。縣民曾某，年老沒有兒子，知道僧伽（Samgha）有奇異之處，準備齋飯禮敬他。還沒來得及邀請，黎明時僧伽（Samgha）推門而入。曾某準備的飯菜非常豐盛，僧伽（Samgha）說：『應當用珠來報答。』曾某果然得到了兩個兒子。學佛的孫德，從汀州到南安，拜見定應禪師，（定應禪師）說：『雩都（地名）有人，禮拜我幹什麼？』孫德不明白。（定應禪師）說：『僧伽（Samgha）是我的法子。』孫德告辭回家。禪師拿出一把扇子交給孫德說：『為我寄給僧伽（Samgha）。』船快要抵達縣邑時，僧伽（Samgha）等候在那裡，邀請（孫德）說：『我的師父的扇子在哪裡？』孫德把扇子交給他，沒法欺騙他。一天傍晚，僧伽（Samgha）到寺廟中關上門，跏趺而坐圓寂了。大概是祥符己酉年六月（某日）。
【English Translation】 English version Asked: 'Have you ever read the scriptures?' The master said: 'It's like a person reading a family letter. Since one already knows it, why read it again?' Someone once said: 'The ancients valued practice. What more can I say?' To other questions, the master remained silent and did not answer. Later, the master resided at Chao Guo Monastery. Venerable Qing Yi came from Hangzhou, bringing a statue of Guanyin (Avalokiteśvara, the Bodhisattva of compassion). The master foreknew this and said: 'Within three days, a benefactor should arrive.' It happened as predicted. In the seventh month of the first year of Tianxi (1017 CE), the master passed away in the lotus position. After a month, his appearance was as if he were still alive. He was buried on Sheshan Peak and later moved to Nanling.
Chan Master Faning, formerly resided at Jingju Monastery on Ma'er Mountain in Yizhou. People called him Chan Master Ma'er. One day, he sailed to Qinglong. A woman named Gao, the mother of Zhang Gun, dreamed that a heavenly being told her: 'An ancient Buddha has arrived.' The next day, she waited as in her dream. Chan Master Faning arrived, and (Madam Gao) respectfully welcomed him to the Qian family's garden. That night, there was light on the ground. Upon digging, a stele was found, inscribed with 'Under the Fude Bridge of the Great Tang Chan Monastery.' A Vajra (Diamond) Buddha statue was also found. Thereupon, a monastery was built to venerate the Buddha statue. Later, Right Minister Zhu E welcomed Chan Master Faning, and the master presided over Zhaoqing Monastery on Sheshan Mountain, and then passed away. His stupa (burial monument) was built to the east of the abbot's quarters. Chan Master Faning was a Dharma heir of Xuedou Ming, who was a Dharma heir of Changlu He, who was a Dharma heir of Fayun Ben, a descendant of the Yunmen school.
Biography of Samgha
Samgha (Samgha, a name), whose surname was Wu and given name was Wenyu, was a native of Xinfeng in the early Song Dynasty. He resided at Mingjue Monastery in the county. His behavior was unrestrained, and people considered him mad. He once wrote on pine and cypress trees: 'The Zhao family's emperor, the Zhao family's king,' meaning that the Zhao family would flourish like the pine and cypress trees. A county resident named Zeng, who was old and had no sons, knew that Samgha (Samgha) had extraordinary qualities and prepared a vegetarian meal to honor him. Before he could invite him, Samgha (Samgha) pushed open the door and entered at dawn. Zeng had prepared a very lavish meal. Samgha (Samgha) said: 'I should repay you with pearls.' Zeng indeed had two sons. A Buddhist student named Sun De, from Tingzhou to Nan'an, paid respects to Chan Master Dingying, (Chan Master Dingying) said: 'There is someone in Yudu (place name), why do you pay respects to me?' Sun De did not understand. (Chan Master Dingying) said: 'Samgha (Samgha) is my Dharma heir.' Sun De took his leave and returned home. The Chan master took out a fan and gave it to Sun De, saying: 'Please send it to Samgha (Samgha) for me.' As the boat was about to reach the county, Samgha (Samgha) was waiting there, inviting (Sun De) and saying: 'Where is my master's fan?' Sun De handed him the fan, unable to deceive him. One evening, Samgha (Samgha) went to the monastery, closed the doors, sat in the lotus position, and passed away. It was probably in the sixth month of the year Jiyou of the Xiangfu era (1009 CE).
。
東松僧傳
東松僧。不知何許人。機變莫測。與人語應答如響。人疑之。后無不驗。岳武穆。嘗提兵過。問僧何處響涓涓。僧遽應。接竹引清泉。岳雲。春夏嘗如此。僧應。秋冬亦自然。岳心奇之。先是。僧種芋。為土墼砌壁涂之。不使人知。及岳過請得犒三軍。僧乃挖壁間芋作羹。以給殆遍。岳益奇之。及進岳面。置醬面底。待其索而與之。謂曰。好食攪動有醬。語多隱。岳心解之不能。題詩于壁而去。后及禍。始悔不從東松僧言。秦檜以為僧。嘗教岳。使李吉往殺僧。僧先知。題詩云。急忙收拾破袈裟。鐘鼓樓臺莫管他。袖拂白雲歸古洞。杖挑明月到天涯。可憐松頂新巢鶴。猶憶籬邊舊種花。好把犬貓隨帶去。莫教流落野人家。以佛像一軸。置庵西橋。復題壁云。李吉從東來。我向西頭走。不是佛力大。幾乎作場丑。乃遁入山中。距其庵不一二里。吉見詩。尚欲追之。及展佛像。始見為一。俄乃成千。吉錯諤不知所為。讚歎而返。後於遁所坐化。所置佛像橋。為千佛橋。
照伯傳
照伯。不知何許人。居臺州崇教寺塔下。夏坐則向日。冬臥則擁雪。或引紙縱筆疾書。初若狂言。既無不驗。宣和己亥正旦。忽持一巨軸。與一往還士人。緘縢甚密。已乃行哭於市。其中所言。自方𡨥猖獗
【現代漢語翻譯】 現代漢語譯本 東松僧傳
東松僧，不知是哪裡人，他的機智應變讓人難以捉摸。他和人說話，應答非常迅速，就像回聲一樣。人們開始懷疑他，但後來發現沒有不應驗的。岳飛（岳武穆，南宋抗金名將）曾經率領軍隊經過這裡，問僧人：『什麼地方傳來涓涓的流水聲？』僧人立刻回答：『接竹引來清澈的泉水。』岳飛問：『春夏時節常常這樣嗎？』僧人回答：『秋冬時節也是自然如此。』岳飛心裡感到很驚奇。在這之前，僧人種植芋頭，用土塊砌成墻壁並塗抹起來，不讓別人知道。等到岳飛經過時，（僧人）請求拿出芋頭來犒勞三軍。僧人於是挖開墻壁間的芋頭做成羹，用來供給士兵，幾乎讓所有人都吃到了。岳飛更加感到驚奇。等到給岳飛送上面條時，（僧人）把醬放在麵條的底部，等他（岳飛）吃完麵條才給他醬，並說：『好吃的話就攪動一下，下面有醬。』（僧人的）話語有很多隱喻，岳飛心裡明白，但不能完全理解。他在墻壁上題寫了一首詩就離開了。後來等到他遭遇禍事，才後悔沒有聽從東松僧的話。秦檜（南宋奸臣）認為僧人曾經教唆岳飛，派李吉去殺僧人。僧人事先知道這件事，題寫了一首詩說：『急忙收拾起破舊的袈裟，鐘鼓樓臺的事情都不要管了。用袖子拂開白雲回到古老的山洞，用枴杖挑著明月走到天涯海角。可憐松樹頂上新筑的鳥巢，還記得籬笆旁邊以前種的花。最好把貓和狗都帶走，不要讓它們流落在荒野人家。』（僧人）把一軸佛像，放在庵的西邊橋上，又在墻壁上題寫道：『李吉從東邊來，我向西邊走。不是佛的力量大，幾乎要出醜了。』於是遁入山中，距離他的庵只有一兩里路。李吉看到詩，還想追趕他。等到展開佛像，開始只看到一尊，一會兒就變成成千上萬尊。李吉驚愕不知所措，讚歎而去。後來（僧人）在遁隱的地方坐化圓寂。他放置佛像的橋，就被稱為千佛橋。
照伯傳
照伯，不知道是哪裡人，住在臺州崇教寺塔下。夏天坐著就面向太陽，冬天躺著就擁抱白雪。有時拿起紙筆快速書寫，開始看像是狂言，但後來沒有不應驗的。宣和己亥年（公元1119年）正月初一，忽然拿著一個巨大的畫軸，交給一個來往的士人，用繩索捆綁得非常嚴密，之後就在市場上哭泣。其中所說的話，是從方臘（北宋末年農民起義領袖）猖獗開始的。
【English Translation】 English version Biography of Monk Dongsong
Monk Dongsong, it is unknown where he came from. His wit and adaptability were unpredictable. His responses to people were as quick as an echo. People initially doubted him, but later found that everything he said came true. Yue Fei (Yue Wu Mu, a famous general of the Southern Song Dynasty who fought against the Jin Dynasty) once led his troops through here and asked the monk, 'Where does the sound of trickling water come from?' The monk immediately replied, 'It's from drawing clear spring water with bamboo.' Yue Fei asked, 'Is it often like this in spring and summer?' The monk replied, 'It is naturally so in autumn and winter as well.' Yue Fei was amazed in his heart. Before this, the monk planted taro and built walls with mud bricks, plastering them so that others would not know. When Yue Fei passed by, (the monk) requested to take out the taro to reward the troops. The monk then dug out the taro from the walls and made soup, which was used to supply the soldiers, almost everyone got to eat it. Yue Fei was even more amazed. When serving noodles to Yue Fei, (the monk) put the sauce at the bottom of the noodles, waiting for him (Yue Fei) to finish the noodles before giving him the sauce, and said, 'If it tastes good, stir it, there is sauce at the bottom.' (The monk's) words had many metaphors, Yue Fei understood in his heart, but could not fully comprehend them. He wrote a poem on the wall and left. Later, when he encountered misfortune, he regretted not listening to Monk Dongsong's words. Qin Hui (a treacherous official of the Southern Song Dynasty) believed that the monk had instigated Yue Fei, and sent Li Ji to kill the monk. The monk knew about this in advance and wrote a poem saying, 'Hastily pack up the tattered kasaya, don't care about the bell and drum towers. Brush away the white clouds with your sleeves and return to the ancient cave, carry the bright moon on your staff to the ends of the earth. Pity the newly built nest on the top of the pine tree, still remember the flowers planted by the fence. It's best to take the cats and dogs with you, don't let them wander into the wilderness.' (The monk) placed a scroll of Buddha images on the bridge west of the hermitage, and also wrote on the wall, 'Li Ji comes from the east, I go to the west. If it weren't for the power of the Buddha, I would almost be embarrassed.' So he fled into the mountains, only a mile or two away from his hermitage. Li Ji saw the poem and still wanted to chase him. When he unrolled the Buddha image, he initially saw only one, but soon it turned into thousands. Li Ji was astonished and didn't know what to do, he praised and left. Later, (the monk) passed away in meditation at the place where he had escaped. The bridge where he placed the Buddha image was called Qianfo Bridge (Thousand Buddha Bridge).
Biography of Zhao Bo
Zhao Bo, it is unknown where he came from, lived under the pagoda of Chongjiao Temple in Taizhou. In summer, he would sit facing the sun, and in winter, he would lie embracing the snow. Sometimes he would pick up a pen and paper and write quickly, initially it seemed like mad words, but later everything came true. On the first day of the first month of the Xuanhe Jihai year (1119 AD), he suddenly took a huge scroll and gave it to a passing scholar, tying it very tightly with ropes, and then cried in the market. What he said started from the rampancy of Fang La (leader of the peasant uprising at the end of the Northern Song Dynasty).
。次及遼亡。迄于高宗南渡。按其日時。若合符節。一日忽辭寺僧去。或問何往。曰。不天臺。不五臺。不東去。不西來。沿途誦詠。數日趺坐塔下。視之死矣。眾欲舁入寺。忽躍起狂走。從寺后登山。緣高如猿猱。眾隨即之。望木杪騰踴者數十。莫知所終。
黑漆光菩薩傳
法明。莫詳族氏。示跡于萊州。即墨縣之荊溝村。以試經。得度于郡之崇福寺。師以讀誦為行。于讀誦中。惟精法華。心念口演。無非是也。時人稱之。為明法華。所至利生拔苦。無不獲濟。人仰之。如珠王藥樹焉。每游州邑聚落間。遇孕婦垂產。危難莫測之際。師入其家。為講藥草喻品。或安樂行品。即獲無恙舉之。如掇于無子之家。講普門品。或普賢勸發品。所求即遂。且具德慧之相。又有木客木筏。為風濤所敗。奔命求援于師。師示以觀世音號。俾其至誠急誦。遂獲安流而達其所。如此非一。人心所向。莫不應之如影響。奉之如神明。后值歲大旱。禱吁不應。民憂惶無措矣。師命眾聚柴為棚。曰。為諸君捐身以致雨。眾跪拜哀號。師即登棚。火從頂出。歘然而熾。彈指頃雨至大霔。三日而止。焰在雨中。亦不息滅。如日之數。既霽觀之。見師真身危坐灰燼中。曾無少損。黑而有光。奇矣。有司以聞于朝。賜號黑漆光菩薩。仍詔
【現代漢語翻譯】 現代漢語譯本：此後經歷了遼朝的滅亡，一直到高宗南渡。按照他圓寂的日期和時辰來推算，都像符節一樣契合。有一天，他忽然向寺廟的僧人告辭離去。有人問他要去哪裡，他說：『不去天臺山，不去五臺山，不向東去，也不向西來。』他沿途誦經唸佛，幾天後在塔下跏趺而坐，人們去看他，已經圓寂了。眾人想要把他抬入寺廟，他卻突然跳起來，瘋狂地奔跑。從寺廟後面登山，攀爬高處就像猿猴一樣敏捷。眾人隨即追趕他，看到樹梢上跳躍著數十個身影，最終不知所蹤。
黑漆光菩薩傳
法明（Dharma-ming），不清楚他的家族和氏族。在萊州即墨縣的荊溝村顯現事蹟。通過考試經典，在郡里的崇福寺獲得度牒。法明法師以讀誦佛經為修行，在讀誦中，唯獨精通《法華經》。心中所想，口中所說，無一不是《法華經》的內容。當時的人們稱他為『明法華』。他所到之處，利益眾生，拔除痛苦，沒有不得到救濟的。人們仰慕他，就像珠王和藥樹一樣。每次在州邑和村落間遊歷，遇到孕婦即將生產，情況危急難以預測的時候，法明法師就進入她們的家中，為她們講解《藥草喻品》或《安樂行品》，孕婦就能平安無事地生產。如果有人家沒有孩子，就為他們講解《普門品》或《普賢勸發品》，所求就能如願，而且生下的孩子具有德行和智慧。又有伐木工人和木筏，被風浪所摧毀，奔走呼號向法明法師求救。法明法師就告訴他們唸誦觀世音菩薩的名號，讓他們至誠懇切地念誦，就能順利地到達目的地。這樣的事情不止一次發生。人們的心之所向，沒有不應驗的，就像回聲一樣，敬奉他就像敬奉神明一樣。後來遇到大旱，祈禱沒有應驗，百姓憂愁恐慌，不知所措。法明法師命令眾人聚集柴火，搭建一個棚子，說：『我為各位捐獻身體來祈求下雨。』眾人跪拜哀號。法明法師就登上柴棚，火焰從他的頭頂冒出，突然燃燒起來，彈指之間，大雨傾盆而下，下了三天三夜才停止。火焰在雨中也沒有熄滅，如同太陽一樣。雨停后，人們去看，看到法明法師的真身危坐在灰燼中，沒有絲毫損傷，身體是黑色的，但卻有光芒。真是太神奇了。地方官員將此事上報朝廷，朝廷賜予他『黑漆光菩薩』的稱號，並下詔……
【English Translation】 English version: After that came the demise of the Liao Dynasty, up until Emperor Gaozong's southward crossing. Calculating his passing date and time, they aligned like matching tallies. One day, he suddenly bid farewell to the monks of the temple and departed. Someone asked where he was going, and he replied: 'Not to Tiantai Mountain, not to Wutai Mountain, neither eastward nor westward.' He chanted scriptures along the way, and after several days, he sat in full lotus posture beneath a pagoda. People saw that he had passed away. As the crowd intended to carry him into the temple, he suddenly leaped up and ran wildly. He climbed the mountain behind the temple, scaling heights as agilely as a monkey. The crowd followed him, and they saw dozens of figures leaping among the treetops, ultimately disappearing without a trace.
The Biography of the Black Lacquer Light Bodhisattva
Fa-ming (Dharma-ming), his clan and lineage are unknown. He manifested his deeds in Jinggou Village, Jimo County, Laizhou. By passing the scripture examination, he obtained ordination at Chongfu Temple in the prefecture. Dharma Master Fa-ming practiced by reciting scriptures, and among his recitations, he was particularly proficient in the Lotus Sutra. His thoughts and words were all about the Lotus Sutra. People at the time called him 'Ming Fahua' (Enlightened Lotus). Wherever he went, he benefited sentient beings and relieved suffering, without anyone not being saved. People revered him like a wish-fulfilling jewel and a medicinal tree. Whenever he traveled among prefectures, cities, villages, and settlements, and encountered pregnant women about to give birth in perilous and unpredictable situations, Dharma Master Fa-ming would enter their homes and explain the 'Parable of the Medicinal Herbs' chapter or the 'Peaceful Practices' chapter, and the pregnant women would give birth safely. If a family had no children, he would explain the 'Universal Gateway' chapter or the 'Encouragement of Universal Virtue' chapter, and their wishes would be fulfilled, and the children born would possess virtue and wisdom. Furthermore, when woodcutters and rafts were destroyed by wind and waves, they would run and cry out for help from Dharma Master Fa-ming. Dharma Master Fa-ming would instruct them to recite the name of Avalokiteshvara (Guanshiyin), urging them to recite sincerely and earnestly, and they would safely reach their destination. Such events occurred more than once. People's hearts turned to him, and their prayers were always answered, like an echo. They revered him as they would a deity. Later, there was a great drought, and prayers went unanswered, causing the people to worry and panic, unsure of what to do. Dharma Master Fa-ming ordered the people to gather firewood and build a shed, saying, 'I will sacrifice my body for all of you to bring rain.' The people knelt and wailed. Dharma Master Fa-ming ascended the shed, and flames erupted from the top of his head, suddenly blazing. In the snap of a finger, a heavy rain poured down, lasting for three days and three nights. The flames did not extinguish in the rain, shining like the sun. After the rain stopped, people saw Dharma Master Fa-ming's true body sitting upright in the ashes, without the slightest damage, black but radiant. It was truly miraculous. The local officials reported this matter to the court, and the court bestowed upon him the title 'Black Lacquer Light Bodhisattva' and issued an edict...
漆其身。迎歸京師。大慈寺以永瞻奉云。有贊之者曰。開普濟門。應眾生器。一月眾水。光無不被。覺天之云。大地甘雨。等慈無緣。均沾苦窳。樹精進幢。火寒冰熱。虛空讚揚。萬象聽說。
印肅傳
印肅。號普庵。袁州宜春余氏子。生六歲。夢一僧點其心。曰他日當自省。既覺以臆示其母。見當心有一點。紅瑩大如櫻珠。未幾。從壽隆院賢公出家。年二十七。落髮具戒。師容貌魁奇。智性巧慧。賢。器之。勉讀法華。師曰。嘗聞諸佛元旨。必貴了悟。數墨巡行。何益於事。遂辭師。遊湖湘。謁牧庵忠公于大溈。問。萬法歸一。一歸何處。忠豎起拂子。師遂有省。尋歸受業院。院有鄰寺慈化者。眾請住持無嘗住。師布衾紙衣。調粥二時。禪寂外。唯閱華嚴經論。忽大悟。遍體汗流。喜曰。我今親契華嚴境界。述頌曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。自後發為語句。動悟幽顯。有不期然而然者。一日忽一僧冒雪至。師目之。喜曰。此吾不請友也。拉與寂坐。交相問答。或笑或喝。僧曰。師再來人也。不久當大興吾教。乃指雪書頌而行。自是慕曏者眾。師隨宜說法。或書偈與之。有病患者。折草為藥。服之即愈。或有疫毒人跡不相往來者。與之頌。鹹得十全。至於祈
禳雨晹。伐怪木。毀淫祠。靈響非一。繇是。鼎新梵宇。或問師修何行而得此。師當空一畫。云會么。云不會。師曰。止止不須說。將化。書偈于壁。集眾垂示曰。諸佛不出世。亦無有涅槃。入吾室者。必能玄契矣。善自護持。無令退失。索浴跏趺而逝。乾道五年七月也。世壽五十五。僧臘二十八。塔全身焉。
從登傳
從登。福州懷安周氏子。母夢僧伽愿為己子。十四月乃生。幼穎異。能通經屬文。攻書善草隸。棄儒為釋。削染自號蒲庵。唇舌如風。日集衲子談玄義。接儒生論經史。初至石門。陳聘君易蔡郎中樞聞其名邀與同居。答曰。吾欲作海口橋。以度眾生。未暇居此。至海數歲橋成。比還而聘若已亡。遂居石門。時或言人禍福。事多應。里儒陳文虎。未弱冠見之。師謂曰。子至二十九。當預薦。至四十二。喑呼而止。其後一如所言。每為詩文。初不覃思。援筆立就。氣格雄放。陳西軒林艾軒劉著作。兄弟皆刮目遇之。晚歲歸寓縣西之清源里。盧尉欲試其才。夜遣人遺以菖蒲石。立索詩。師走筆復之曰。半夜敲門聲剝剝。風擾長空月欲落。九重洋外雷聲號。萬頃浪頭云色惡。地神失卻洞庭山。蒲庵化作蓬萊閣。盧郎寄我意何多。七十二峰添五嶽。盧服其敏慧。歸寂之日。火化煙浮乳崩。皆為舍利。
【現代漢語翻譯】 現代漢語譯本： 禳除水旱災害，砍伐作祟的樹木，摧毀不正當的祠廟，（他的）靈驗響應不止一次。（因為）這些，重新修繕寺廟。有人問禪師修行了什麼（功德）而得到這些（能力）。禪師在空中畫了一下，問：『會了嗎？』（那人）回答：『不會。』禪師說：『停止吧，停止吧，不需要說了。』將要圓寂時，在墻上寫下偈語，召集眾人開示說：『諸佛不出世，也沒有涅槃。進入我房間的人，必定能夠玄妙地契合（真理）了。好好地守護自己，不要讓（真理）退失。』（禪師）要求沐浴，然後結跏趺坐而逝世。那是乾道五年七月。世壽五十五歲，僧臘二十八年。全身建塔安葬。
從登禪師
從登禪師，是福州懷安周氏的兒子。他的母親夢見僧伽（Sengqie，觀音菩薩的化身）願意做自己的兒子，十四個月后就生下了他。從小就聰明穎悟，能夠通曉經書，擅長寫作文章，擅長草書和隸書。放棄儒學而出家為僧，剃度染衣后自號蒲庵（Pu'an，禪師的自號）。口才很好，每天聚集僧人談論玄妙的義理，接待儒生討論經書史籍。最初來到石門，陳聘君（Chen Pingjun，人名）通過蔡郎中樞（Cai Langzhongshu，人名）聽說他的名聲，邀請他同住。禪師回答說：『我想要建造海口橋，用來度化眾生，沒有空閑住在這裡。』到海邊數年，橋樑建成。等到返回時，陳聘君已經去世。於是就住在石門。有時會說別人的禍福，事情大多應驗。鄉里的儒生陳文虎（Chen Wenhu，人名），還未成年時見到他，禪師對他說：『你到二十九歲時，應當會被舉薦，到四十二歲時，會失語而終。』之後都如他所說。每次寫詩作文，最初都不需要深入思考，拿起筆立刻完成，氣勢和格調雄壯奔放。陳西軒（Chen Xixuan，人名）、林艾軒（Lin Aixuan，人名）、劉著作（Liu Zhuzuo，人名）兄弟都對他刮目相看。晚年回到寓居在縣西的清源里。盧尉（Lu Wei，官名）想要測試他的才能，晚上派人送給他菖蒲石，立刻索要詩作。禪師揮筆回覆說：『半夜敲門聲音響，風擾長空月將落。九重洋外雷聲吼，萬頃浪頭云色惡。地神失卻洞庭山（Dongting Mountain，山名），蒲庵化作蓬萊閣（Penglai Pavilion，傳說中的仙山樓閣）。盧郎寄我意何多，七十二峰添五嶽（Wuyue，五座名山）。』盧尉佩服他的敏捷和智慧。圓寂之日，火化時煙霧飄浮，骨灰凝結成乳狀，都變成了舍利（舍利子，佛教聖物）。
【English Translation】 English version: He warded off droughts and floods, felled monstrous trees, and destroyed immoral shrines. His spiritual responses were numerous. Because of these, he renovated temples. Someone asked the master what practices he cultivated to attain this. The master drew a line in the air and asked, 'Do you understand?' The person replied, 'No, I don't.' The master said, 'Stop, stop, no need to speak.' As he was about to pass away, he wrote a verse on the wall and gathered the assembly to instruct them, saying, 'The Buddhas do not appear in the world, nor is there Nirvana. Those who enter my room will surely be able to profoundly unite with (the truth). Take good care of yourselves, and do not let (the truth) be lost.' He requested a bath, then sat in the lotus position and passed away. This was in the seventh month of the fifth year of the Qiandao era. His age was fifty-five, and his monastic age was twenty-eight. A pagoda was built to enshrine his entire body.
Chan Master Congdeng
Chan Master Congdeng was the son of the Zhou family of Huaian, Fuzhou. His mother dreamed that Sangha (Sengqie, an incarnation of Avalokiteśvara) was willing to be her son, and she gave birth to him after fourteen months. From a young age, he was intelligent and insightful, able to understand scriptures and excel at writing. He was skilled in cursive and clerical script. He abandoned Confucianism and became a monk, shaving his head and dyeing his robes, and calling himself Pu'an (Pu'an, the master's self-chosen name). He was eloquent, gathering monks daily to discuss profound meanings, and receiving Confucian scholars to discuss classics and history. When he first arrived at Shimen, Chen Pingjun (Chen Pingjun, a personal name), upon hearing of his reputation through Cai Langzhongshu (Cai Langzhongshu, a personal name), invited him to live together. The master replied, 'I want to build the Haikou Bridge to liberate sentient beings, and I do not have time to live here.' He went to the seaside for several years, and the bridge was completed. By the time he returned, Chen Pingjun had already passed away. So he lived in Shimen. Sometimes he would speak of people's fortunes and misfortunes, and things often came true. The local Confucian scholar Chen Wenhu (Chen Wenhu, a personal name), who was not yet an adult, saw him, and the master said to him, 'When you reach twenty-nine, you should be recommended (for office), and when you reach forty-two, you will become mute and die.' Later, everything happened as he said. Every time he wrote poetry and prose, he did not need to think deeply at first, and he would finish it immediately upon picking up the pen, with a majestic and unrestrained style. Chen Xixuan (Chen Xixuan, a personal name), Lin Aixuan (Lin Aixuan, a personal name), and the Liu Zhuzuo (Liu Zhuzuo, a personal name) brothers all looked at him with new eyes. In his later years, he returned to live in Qingyuan Village, west of the county. Lu Wei (Lu Wei, an official title) wanted to test his talent, and sent someone to give him calamus stone at night, immediately requesting a poem. The master wrote back, saying, 'Knocking on the door in the middle of the night, the sound is loud, the wind disturbs the long sky, and the moon is about to fall. Beyond the ninefold ocean, the sound of thunder roars, and the color of the clouds is ominous above the vast waves. The earth god has lost Dongting Mountain (Dongting Mountain, a mountain name), and Pu'an has transformed into Penglai Pavilion (Penglai Pavilion, a legendary immortal pavilion). Master Lu, what is the meaning of sending me so much? Seventy-two peaks are added to the Five Peaks (Wuyue, five famous mountains).' Lu Wei admired his quick wit and wisdom. On the day of his passing, the smoke floated during cremation, and the ashes solidified into a milky substance, all becoming sarira (sarira, Buddhist relics).
徒輩立塔于林洋庵。
賴僧傳
僧慧。五六歲時。寡言笑。不茹葷。無何父母相繼殂逝。慧投羅漢寺。師古空長老為僧。誦金剛經有悟。年二十辭長老。遊方外幾二十餘年。開寶初。來滴水巖。辟石掃土。居之日誦經。端坐蒲團。竟夕不寐。遂得通。明言休咎輒應。鄉人有游巖者。慧曰。好歸好歸。家中得不醫之疾矣。及歸妻尚無恙。及夜得暴病卒。有失牛者。覓數日無獲。往叩之。慧曰。在某鄉某山之麓。求之果得。見捧心者。慧曰。汝患心痛乎。削蜂窠石。水飲之即愈矣。既而果然。年九十餘。將入寂。書偈幾上曰。生也了死也了。九十三歲磨多少。而今打破太虛空。一輪明月清皎皎。坐化旬餘。鄉人始知。舁而瘞之。顏色如生。破襖上香氣噴然。乃曰賴公佛也。像祀之。遇旱禱其像立應。因生於歸化賴家山故。人稱為賴僧云。
金 法沖傳
法沖大師。不知何許人。居五臺山。神異莫測。大定中黃冠蕭守真。上奏請與沙門角力。金主許之。師應召入京。止昊天寺。明日于殿庭相試。蕭。能飲鬥酒自若。謂沖曰。沙門能飲乎。如弗能則出吾下矣。師曰。吾能一飲十斛。不足為難。但吾佛有戒。沙門不得飲酒。請加砒霜鴆毒于中。我與若飲。庶不為犯。若能飲之乎。蕭曰。請沙門先之。師
【現代漢語翻譯】 現代漢語譯本 徒弟們在林洋庵建造佛塔。
賴僧傳
僧人慧，五六歲時，沉默寡言，不吃葷腥。不久父母相繼去世。慧便投奔羅漢寺，拜古空長老為師出了家。誦讀《金剛經》有所領悟。二十歲時，辭別長老，雲遊四方近二十餘年。開寶初年，來到滴水巖，開鑿石頭，清掃土地，居住於此，每日誦經，端坐在蒲團上，整夜不睡覺。於是得到了神通，預言吉兇禍福非常靈驗。鄉里有人到巖洞遊玩，慧說：『快回去吧，快回去吧，你家裡人得了不治之癥了。』那人趕回家中，妻子當時還安然無恙，到了晚上卻突然得了急病去世。有人丟失了牛，尋找了幾天也沒有找到，便去請教慧。慧說：『在某鄉某山的山腳下。』去尋找，果然找到了。有人捂著胸口，慧說：『你患有心痛病嗎？削一些蜂窩狀的石頭，用水沖服，病就會好了。』不久之後，果然痊癒。九十多歲時，將要圓寂，在幾案上寫下偈語：『生也了，死也了，九十三歲磨多少。而今打破太虛空，一輪明月清皎皎。』坐化十多天後，鄉里人才知道，將他抬去埋葬，臉色如同活著一般，破舊的棉襖上散發著濃郁的香氣。於是說他是賴公佛（Laigong Fo），為他塑像祭祀。遇到乾旱，祈禱他的塑像立刻應驗。因為他出生於歸化賴家山（Guihua Laijia Shan），所以人們稱他為賴僧（Lai Seng）。
金 法沖傳
法沖大師（Fachong Dashi），不知道是哪裡人，居住在五臺山（Wutai Shan），他的神異之處難以測度。大定年間，道士蕭守真（Xiao Shouzhen）上奏皇帝，請求與沙門比試法力，金主應允了他。法沖大師進入京城，住在昊天寺（Haotian Si）。第二天在殿庭上進行比試。蕭守真能喝下一斗酒，神色自若，對法沖說：『沙門能喝酒嗎？如果不能，那就低於我了。』法沖大師說：『我能一口氣喝下十斛，這算不了什麼。但是我們佛教有戒律，沙門不得飲酒。請你在酒中加入砒霜毒藥，我和你一起喝，這樣就不算犯戒了。你能喝嗎？』蕭守真說：『請沙門先喝。』法沖大師
【English Translation】 English version Disciples built a pagoda at Linyang Nunnery.
Biography of Monk Lai
The monk Hui, at the age of five or six, was taciturn and did not eat meat. Soon after, his parents passed away one after another. Hui went to Luohan Temple (Luohan Si) and became a monk under the tutelage of Elder Gukong. He had some understanding from reciting the Diamond Sutra. At the age of twenty, he bid farewell to the elder and traveled around for nearly twenty years. In the early years of the Kaibao era, he came to Dishui Rock, chiseled stones, swept the ground, and lived there, reciting scriptures daily, sitting upright on a cattail cushion, staying awake all night. Thus, he gained supernatural powers, and his predictions of good and bad fortune were very accurate. When someone from the village visited the cave, Hui said, 'Go back quickly, go back quickly, someone in your family has contracted an incurable disease.' The person rushed home, and his wife was still safe and sound at the time, but she suddenly fell ill and died that night. Someone lost an ox and searched for it for several days without finding it, so he went to ask Hui. Hui said, 'It is at the foot of a certain mountain in a certain village.' He searched for it and found it. Someone was clutching his chest, and Hui said, 'Do you suffer from chest pain? Scrape some honeycomb-shaped stones, mix them with water, and drink it, and the illness will be cured.' Soon after, he recovered. When he was over ninety years old, he was about to enter Nirvana. He wrote a verse on the table: 'Life is over, death is over, how much has been ground at ninety-three. Now breaking through the vast emptiness, a round of bright moon shines clearly.' More than ten days after he passed away in meditation, the villagers realized it and carried him to be buried. His complexion was as if he were alive, and a strong fragrance emanated from his old cotton-padded coat. So they said he was Buddha Laigong (Laigong Fo), and they made a statue of him to worship. When there was a drought, praying to his statue would immediately bring rain. Because he was born in Laijia Mountain (Laijia Shan) in Guihua, people called him Monk Lai (Lai Seng).
Biography of Jin Fachong
Master Fachong (Fachong Dashi), it is not known where he was from, lived on Mount Wutai (Wutai Shan). His supernatural abilities were immeasurable. During the Dading era, the Taoist Xiao Shouzhen (Xiao Shouzhen) petitioned the emperor, requesting to compete with the Shamen in magical powers, and the Jin emperor granted his request. Master Fachong entered the capital and stayed at Haotian Temple (Haotian Si). The next day, the competition was held in the palace courtyard. Xiao Shouzhen could drink a斗(dou, a unit of volume) of wine without changing his expression, and said to Fachong, 'Can the Shamen drink? If not, then you are inferior to me.' Master Fachong said, 'I can drink ten 斛(hu, another unit of volume) in one breath, which is nothing difficult. But our Buddhism has precepts, and Shamen are not allowed to drink alcohol. Please add arsenic poison to the wine, and I will drink it with you, so it will not be a violation of the precepts. Can you drink it?' Xiao Shouzhen said, 'Please Shamen drink first.' Master Fachong
手持毒酒。口誦咒。飲之如吸水。飲畢倒器。相示無遺然涓滴。即滿盛一器。與蕭。蕭觳觫不敢受。師曰。汝出吾下矣。蕭猶大言矜高。師于地畫金剛圈咒之。蕭不覺投入圈中。汗如雨下。醜態狼籍。盡力求出而不能。上勸師舍之。師曰。若非帝前。吾以金剛杵碎爾首。金主大加賞嘆。賜儀仗送還山。敕建萬歲寺。居之。
元 無住傳
無住。不知生緣何所。嘗往來西華縣中。自名無住。人亦呼為無住。嘗居壽聖寺。瞑目獨坐。旬日不食。書門曰。來時不知何處來。去時不知何處去。不復見風道。人髡髮行步。踉蹌不知所從來。茫茫煙水歸何處。至正間。寓提城寺。逢人則指天畫地。言天下當亂。有時倒臥泥潦中如醉人。群兒逐之。大笑或大哭。人問禍福輒奇驗。與之錢不受。與之食則大嚼。數升立盡。或不顧而去。嘗偃臥中庭。夜半雪深三尺。週身無雪。酣睡三日乃起。一日忽遁去。邑人遇之襄陽城中。托致聲住持某公。計之即去之日也。
志誠傳
志誠。縉山楊氏子。父林。以勇材事太祖。為都元帥。母房氏。生二子。師為長。有出世志。年十六。父母為娶婦不從。強逼之。剪髮而逃。入京師。禮七代宗師。出家受大戒。師跪而請名。宗師問爾何志。對曰。誠而已。遂以命之。自號寂庵
【現代漢語翻譯】 現代漢語譯本 手持毒酒，口中誦唸咒語，飲用毒酒如同喝水一般。飲用完畢，將器皿倒置，展示其中沒有殘留一滴。隨即又盛滿一器毒酒，遞給蕭。蕭驚恐戰慄，不敢接受。師父說：『你不如我啊。』蕭仍然誇誇其談，自視甚高。師父在地上畫了一個金剛圈，並用咒語加持。蕭不知不覺地走入圈中，汗如雨下，醜態百出，竭盡全力想要出來卻不能。皇帝勸師父放了他，師父說：『若非在帝王面前，我便用金剛杵擊碎你的頭顱。』金主大加讚賞，賜予儀仗隊護送師父返回山中，並下令建造萬歲寺供師父居住。
元 無住傳
無住，不知出生來歷。曾經往來於西華縣中，自稱為無住（沒有固定的居所）。人們也稱他為無住。他曾經居住在壽聖寺，閉目獨自靜坐，十幾天不吃東西。在門上寫道：『來時不知從何處來，去時不知往何處去。』不再見到風塵俗世。他剃光頭髮，步履蹣跚，不知從何處來，茫茫煙水，又將歸向何處？至正年間，他住在提城寺。遇到人就指天畫地，說天下將要大亂。有時倒臥在泥濘中，如同醉酒之人。一群孩子追逐他，大笑或大哭。人們詢問他禍福，往往應驗。給他錢財，他不接受；給他食物，他就大口吞吃，幾升食物立刻吃完，或者不顧而去。曾經仰臥在中庭，半夜積雪三尺深，他週身卻沒有雪，酣睡三日才起身。有一天忽然遁去。縣裡的人在襄陽城中遇到他，託人帶口信給住持某公，計算時間，正是他離去的那一天。
志誠傳
志誠，是縉山楊氏的兒子，父親楊林，憑藉勇猛的才能侍奉太祖，擔任都元帥。母親房氏，生了兩個兒子，志誠是長子，有出世修行的志向。十六歲時，父母為他娶妻，他不答應，父母強迫他，他就剪掉頭髮逃走了，進入京師，拜七代宗師為師，出家受具足戒。志誠跪著請求賜予法名，宗師問他有什麼志向，他回答說：『真誠而已。』於是就用『誠』字來命名，自號寂庵（寂靜的庵）。
【English Translation】 English version He held poisoned wine in his hand and chanted a mantra. He drank it as if drinking water. After drinking, he turned the vessel upside down, showing that not a single drop remained. Then, he filled another vessel with poisoned wine and offered it to Xiao. Xiao trembled with fear and dared not accept it. The master said, 'You are inferior to me.' Xiao still boasted and considered himself superior. The master drew a Vajra circle on the ground and chanted a mantra over it. Xiao unknowingly stepped into the circle, sweating profusely and looking utterly wretched. He tried his best to get out but could not. The emperor advised the master to release him. The master said, 'If it were not before the emperor, I would smash your head with my Vajra pestle.' The Jin ruler greatly praised him and bestowed upon him an honor guard to escort him back to the mountain, and ordered the construction of the Wansui Temple (Ten Thousand Years Temple) for him to reside in.
Yuan Wu Zhu's Biography
Wu Zhu (No Abode), it is not known where he was born. He often traveled in Xihua County, calling himself Wu Zhu (No Abode). People also called him Wu Zhu. He once lived in Shousheng Temple (Longevity Temple), sitting alone with his eyes closed, not eating for ten days. He wrote on the door: 'When I come, I don't know where I come from; when I go, I don't know where I go.' He no longer saw the ways of the world. He shaved his head and walked unsteadily, not knowing where he came from, where would he return to in the vast misty waters? During the Zhi Zheng period, he lived in Ticheng Temple. Whenever he met someone, he would point to the sky and draw on the ground, saying that the world would be in chaos. Sometimes he would lie down in the mud like a drunkard. A group of children chased him, laughing or crying loudly. People asked him about good and bad fortune, and his predictions were often accurate. If given money, he would not accept it; if given food, he would devour it, finishing several liters at once, or leave without looking back. He once lay in the middle of the courtyard, and at midnight the snow was three feet deep, but there was no snow on his body. He slept soundly for three days before getting up. One day he suddenly disappeared. People in the county met him in Xiangyang City and asked him to send a message to Abbot Mou Gong. Calculating the time, it was the day he left.
Zhi Cheng's Biography
Zhi Cheng (Sincere), was the son of the Yang family of Jinshan. His father, Yang Lin, served Emperor Taizu with his courage and talent, and became the Grand Marshal. His mother, Fang, gave birth to two sons, and Zhi Cheng was the eldest, with a desire to renounce the world. At the age of sixteen, his parents wanted to marry him a wife, but he refused. When they forced him, he cut his hair and ran away, entering the capital and taking the Seven Patriarchs as his teacher, becoming a monk and receiving the full precepts. Zhi Cheng knelt and asked for a Dharma name. The Patriarch asked him what his aspiration was. He replied, 'Sincerity.' So he named him 'Cheng' (Sincerity) and called himself Ji An (Silent Hermitage).
。志業精勤。風神爽朗。顯密要義。遊刃若虛。謹持犯之科。弘慈攝之行。至元丁丑歲。為大都路禪錄。丁亥。主清安寺。明年。得隙地都之靈樁里。建廣化蘭若。居之。受徒匡眾。道望益隆。成宗踐位。降璽書賜號靜照妙行大禪師。諸路頭陀教門都提點。師平生多異跡。通靈感化。驚耳悸目之事。人莫測是凡是聖。嘗靜居。有異氣縷結。作善財合掌形。在師上。夜寢。人見有白光洞胸。經時不散。有時群雀。聚師頭頂上。如立朽株。都人鄒氏女。為魑魅所憑且久。師以念珠拂之立止。嘗有所見宗師。遣其徒李純輩四人往江南。逾年不返。師坐見李至。且問其介及宗教事。甚悉。有頃李果至。所言無不合。又一日。見許善友從保定來。言寂照師沒。已而果然。若此甚眾。嘗有盜入室戒勿捕。或橫逆相加置弗較。大德乙巳秋。將化。手書發菩提心論。並金字戒本。授弟子法雲。語以宗門事曰。吾將行矣。然香易服。右脅果足。而逝。壽六十五。阇維。得五色舍利三十二粒。塔于清安寺傍。自入道至涅槃。垂五十年。弊衣粗食。持諸部密咒。仡仡朝夕。未嘗以寒暑暫廢。精專之功。自能至靈。是亦澄什之流亞歟。
明 烏斯法王傳(附何清)
葛哩麻烏斯。藏人也。道懷沖漠。神用叵測。聲聞于中國。永樂間
【現代漢語翻譯】 現代漢語譯本：他志向高遠，精進勤勉，風度神采爽朗，對於顯教和密教的精要義理，運用起來就像在空隙中運刀一樣輕鬆。他謹慎地遵守戒律，弘揚慈悲攝受眾生的行為。至元丁丑年，擔任大都路的禪錄。丁亥年，主持清安寺。第二年，在都城的靈樁里得到一塊空地，建造廣化蘭若，居住在那裡。他招收徒弟，匡正大眾，道行和聲望日益隆盛。成宗即位后，降下璽書，賜予他『靜照妙行大禪師』的稱號，並擔任諸路頭陀教門的都提點。大師一生中有很多奇異的事蹟，通過神通感化世人，那些令人震驚的事情，人們無法測度他是凡人還是聖人。他曾經安靜地居住，有奇異的氣體像絲線一樣纏繞，形成善財童子合掌的形狀，在他上方。晚上睡覺時，人們看見有白光穿透他的胸膛，經過很長時間都不消散。有時一群麻雀，聚集在他的頭頂上，像站在腐朽的樹樁上一樣。都城有個鄒氏的女子，被魑魅附身很久，大師用念珠拂拭她，立刻就好了。他曾經預見到宗師派遣他的徒弟李純等四人前往江南，過了一年多還沒有回來。大師坐著就看見李純到了，並且詢問他所攜帶的信件以及宗教事務，非常詳細。過了一會兒，李純果然到了，所說的話沒有不符合的。又有一天，他看見許善友從保定來，說寂照師已經去世，不久之後果然應驗。像這樣的事情有很多。他曾經遇到盜賊進入房間，告誡不要逮捕他們。或者遇到蠻橫無理的人對他施加傷害，他都置之不理。大德乙巳年秋天，他將要圓寂，親手書寫了《發菩提心論》以及金字戒本，授予弟子法雲，告訴他宗門的事情說：『我將要走了。』然後安詳地更換了衣服，右脅而臥，安然去世，享年六十五歲。火化后，得到五色舍利三十二粒，建塔于清安寺旁邊。自從入道到涅槃，將近五十年，他穿著破舊的衣服，吃粗糙的食物，持誦各部的密咒，勤勉不懈地從早到晚，未曾因為寒冷或炎熱而暫時停止。精進專一的功德，自然能夠達到神靈的境界。他也可以說是像澄什（鳩摩羅什）一樣的人物吧。 明朝烏斯法王傳（附何清） 葛哩麻烏斯（Karma-us），他的道行深邃，神妙莫測，名聲傳到中國。永樂年間。
【English Translation】 English version: He was ambitious and diligent, with a refreshing and bright demeanor. He wielded the essential meanings of both exoteric and esoteric teachings with effortless skill. He carefully observed the precepts and promoted the practice of compassionately embracing all beings. In the year Dingchou of the Zhiyuan era, he served as the Chan recorder of Dadu Road. In the year Dinghai, he presided over Qing'an Temple. The following year, he obtained a vacant plot of land in Lingzhuangli of the capital and built Guanghua Aranya, where he resided. He accepted disciples, rectified the masses, and his reputation for virtue grew increasingly prominent. When Emperor Chengzong ascended the throne, he issued an imperial decree bestowing upon him the title 'Great Chan Master of Still Illumination and Wonderful Practice,' and appointed him as the Chief Controller of the Tuduo (ascetic) teachings of various routes. The master had many extraordinary deeds throughout his life, using his spiritual powers to transform the world. People could not fathom whether he was an ordinary person or a sage due to the astonishing events. He once resided quietly, and strange energies intertwined like threads, forming the shape of Sudhana (Shancai Tongzi) with his palms together, above him. When he slept at night, people saw white light penetrating his chest, which did not dissipate for a long time. Sometimes, a flock of sparrows gathered on top of his head, as if standing on a decayed tree stump. A woman named Zou from the capital was possessed by a demon for a long time. The master brushed her with prayer beads, and she was immediately cured. He once foresaw that the master had sent his disciples Li Chun and others to Jiangnan, and they had not returned for more than a year. The master sat and saw Li Chun arrive, and asked him about the letters he carried and religious matters in great detail. After a while, Li Chun indeed arrived, and everything he said matched perfectly. One day, he saw Xu Shanyou coming from Baoding, saying that Master Jizhao had passed away, and soon it came to pass. There were many such events. He once encountered thieves entering his room and warned against arresting them. Or if someone treated him with rudeness and violence, he would ignore it. In the autumn of the year Yisi of the Dade era, he was about to pass away. He personally wrote the 'Treatise on Arousing the Bodhi Mind' and the golden-lettered precepts, and gave them to his disciple Fayun, telling him about the affairs of the Zen school, saying, 'I am about to depart.' Then he peacefully changed his clothes, lay on his right side, and passed away peacefully at the age of sixty-five. After cremation, he obtained thirty-two grains of five-colored sharira (relics), and a pagoda was built next to Qing'an Temple. From entering the path to nirvana, for nearly fifty years, he wore worn-out clothes, ate coarse food, recited the secret mantras of various sections, diligently from morning to night, never ceasing temporarily due to cold or heat. The merit of diligent concentration can naturally reach the realm of the spiritual. He can also be said to be a figure like Kumarajiva. Biography of Dharma King Us of the Ming Dynasty (with He Qing) Karma-us, his Tao is profound and his spirit is unpredictable, and his reputation spread to China during the Yongle period.
。我 太宗文皇帝。遣使西土迎之。至金陵道啟 聖衷誥。封如來大寶法王西天大善自在佛。領天下釋教。師性耽靜隱。不任囂煩。奏辭。游五臺 上眷注慇勤。留之不獲。乃 賜鑾輿旌幢之儀。遣中使衛送於五臺大顯通寺。更 敕內監楊升。重修其寺。兼修育王所置佛舍利塔。以飾法王之居。先是 上與法王幸靈谷寺。為 皇考妣。設薦祀法壇。感塔影金光之瑞。及法王入臺山。 上眷戀不能釋然。因思前瑞。再幸靈谷。 上嘿有所禱。是日睹瑞相倍前。丁亥四月 上遣使。致書于臺山大寶法王大善自在佛。其書略曰。朕四月十五日。與弘濟大師詣靈谷。觀向所見塔影。文彩光明。珍奇妙好。千變萬態。十倍於前。雖極丹青之巧。言論之辯。莫能圖說其萬一。(云云)。此皆如來大寶法王大善自在佛。道超無等。德高無比。具足萬行。闡揚六通。化導群品。實釋迦佛。再現世間。而乃顯茲靈應。不可思議。朕心歡喜。難以名言。略此相報。如來亮之。明年辭。 上入滅火化。是年。函谷關吏。見法王翩翩西逝。貽 上所賜玉玦回奏。 上驚歎不已。敕太監楊升。塑像于顯通法堂。以永瞻奉。
何清。雲南人。持明精進。往見法王。法王與授戒法密書。大著靈德。正統中。奉 詔從征麓川。結壇行法有功。天順
【現代漢語翻譯】 現代漢語譯本：我，太宗文皇帝，派遣使者前往西域迎接他（指如來大寶法王）。到達金陵時，向皇上稟告了他的聖德，皇上敕封他為如來大寶法王、西天大善自在佛，統領天下佛教。法王天性喜好清靜隱居，不習慣喧囂煩擾，於是上奏請求前往五臺山。皇上非常關心，極力挽留，但未能如願。於是賜予鑾輿旌幢等儀仗，派遣中使護送他前往五臺山大顯通寺。又敕令內監楊升，重新修繕該寺，並修繕育王所建的佛舍利塔，以裝飾法王的住所。此前，皇上與法王一同前往靈谷寺，為皇考妣（已故的父母）設立薦祀法壇，感應到塔影金光的祥瑞。以及法王進入五臺山后，皇上眷戀不捨。因此想起之前的祥瑞，再次前往靈谷寺，皇上默默地祈禱，當天看到的瑞相比之前更加顯著。丁亥四月，皇上派遣使者，致書於五臺山大寶法王大善自在佛，書信大意是：『朕於四月十五日，與弘濟大師前往靈谷，觀看之前所見的塔影，文彩光明，珍奇美妙，千變萬化，比之前增加了十倍。即使是高超的丹青技巧，雄辯的言論，也無法描繪出其中的萬分之一。（云云）。這都是如來大寶法王大善自在佛，道行超越無等，德行崇高無比，具足萬行，闡揚六通，化導眾生，實在是釋迦佛再次顯現在世間，因此才顯現出這樣的靈應，不可思議。朕心歡喜，難以用言語表達，略微以此相報，如來明鑑。』第二年，法王辭世，入滅火化。同年，函谷關的官吏，看到法王輕盈地向西而去，留下皇上所賜的玉玦，回報朝廷。皇上驚歎不已，敕令太監楊升，在顯通寺法堂塑像，以供永久瞻仰。 何清，雲南人，持戒精進。前往拜見法王，法王授予他戒法密書，大顯靈德。正統年間，奉詔跟隨軍隊征討麓川，結壇行法有功。天順年間...
【English Translation】 English version: I, Emperor Taizong Wen, dispatched envoys to the Western Regions to welcome him (referring to Rulai Dabao Fawang). Upon arriving at Jinling, they reported his saintly virtues to the Emperor, who decreed him Rulai Dabao Fawang (Tathagata Great Treasure Dharma King), Xitian Dashan Zizai Fo (Western Greatly Virtuous and Free Buddha), to lead the Buddhist teachings of the world. The Dharma King, by nature, delighted in tranquility and seclusion, unaccustomed to noise and disturbance, and thus requested to travel to Mount Wutai. The Emperor was deeply concerned and earnestly tried to persuade him to stay, but to no avail. Therefore, he bestowed upon him the ceremonial regalia of a royal carriage and banners, and dispatched a eunuch to escort him to Daxiantong Temple on Mount Wutai. Furthermore, he ordered the eunuch Yang Sheng to renovate the temple and repair the Buddha Sharira Pagoda built by King Ashoka, to adorn the Dharma King's residence. Prior to this, the Emperor and the Dharma King together visited Linggu Temple, where they established a Dharma altar to commemorate the late Emperor and Empress, and sensed the auspiciousness of the golden light from the pagoda's shadow. And after the Dharma King entered Mount Wutai, the Emperor was reluctant to part with him. Therefore, recalling the previous auspicious sign, he visited Linggu Temple again, where he silently prayed, and the auspicious signs seen that day were even more remarkable than before. In the fourth month of Dinghai, the Emperor dispatched an envoy to send a letter to Dabao Fawang Dashan Zizai Fo (Great Treasure Dharma King Greatly Virtuous and Free Buddha) on Mount Wutai, the letter stating: 'On the fifteenth day of the fourth month, I, together with Master Hongji, went to Linggu to observe the pagoda's shadow seen previously, its patterns and colors were bright and radiant, precious and wonderful, ever-changing, ten times greater than before. Even the most skilled painting techniques and eloquent arguments could not depict one ten-thousandth of it. (etc.). All of this is due to Rulai Dabao Fawang Dashan Zizai Fo (Tathagata Great Treasure Dharma King Greatly Virtuous and Free Buddha), whose path transcends the unparalleled, whose virtue is supremely high, possessing all virtues, expounding the six supernatural powers, guiding sentient beings, truly Shakyamuni Buddha appearing in the world again, and thus manifesting such miraculous responses, inconceivable. My heart is filled with joy, difficult to express in words, I briefly report this in return, may the Tathagata understand.' The following year, the Dharma King passed away, entering Nirvana through cremation. In the same year, the official of Hangu Pass saw the Dharma King gracefully departing westward, leaving behind the jade ring bestowed by the Emperor, and reported it to the court. The Emperor was amazed and sighed endlessly, and ordered the eunuch Yang Sheng to sculpt a statue in the Dharma Hall of Xiantong Temple, for eternal veneration. He Qing, a person from Yunnan, diligently upheld the precepts. He went to visit the Dharma King, who bestowed upon him secret writings on precepts and Dharma, greatly manifesting spiritual virtues. During the Zhengtong era, he received an imperial decree to follow the army to conquer Lucheng, and he was meritorious in establishing altars and performing Dharma rituals. During the Tianshun era...
六年。詔入對。未幾而化 上遣禮部主事曾卓諭祭。
皇明通紀云。命西僧尚師哈立麻于靈谷寺。啟建法壇。薦祀 皇考 皇妣。尚師率天下僧伽。舉揚普度大齋科。十有四日。慶雲天花。甘雨甘露。舍利祥光。青鳥白鶴。連日畢集。一夕檜柏。生金色花。遍於都城。金仙羅漢。化現雲表。白象青獅。莊嚴妙相。天燈導引。幡蓋旋繞。種種不絕。又聞梵唄空樂。自天而降。群臣上表稱賀。學士胡廣等。獻 聖孝瑞應歌頌。自是 上潛心釋典。作為佛曲。使宮中歌舞之。
鏡中．廣能二師傳
鏡中。雲南曲靖人。蠻族也。正統間。住荒落一古寺。習苦行。四十餘年。鐵板一蒲團。終夜不寢。一夜數珠散落暗中。探之仍整合串。汲汲如救頭然。或問師。何苦如是。師曰。不苦不成真。吾煉睡魔耳。人因以真峰長老稱之。一日謂其徒曰。有客至。須預備齋食。其夕盜十數人突入。師曰。虛無恐孤來意奈何。遂手為裝裹飲食之。盡室以行。盜負所得。竟夜奔趨。自喜離人遠甚。及天明視之。但旋繞兩廊間。尚未出寺門也。盜眾羅拜請死。師慰而遣之。師欲建彌陀大殿。卜地得一龍潭。祝曰。爾龍鬚上山。借我此地為伽藍。未幾。水遷於山頂。
廣能。貴州人。正統間。卓錫月潭寺。守戒精謹。嘗誦讀
【現代漢語翻譯】 現代漢語譯本 六年。奉旨入宮對答。不久圓寂。皇上派遣禮部主事曾卓前往祭奠。
《皇明通紀》記載，皇上命令西僧尚師哈立麻在靈谷寺設立法壇，薦祀先皇和皇太后。尚師率領天下僧侶，舉行普度大齋科儀，歷時十四日。期間慶雲天花，甘雨甘露，舍利祥光，青鳥白鶴，連日聚集。一夜之間，檜柏樹上生出金色花朵，遍佈整個都城。金仙羅漢顯現在雲端，白象青獅呈現莊嚴妙相。天燈引導，幡蓋旋轉環繞，種種瑞相接連不斷。又聽到梵唄空樂，從天而降。群臣上表稱賀，學士胡廣等人獻上《聖孝瑞應歌頌》。自此以後，皇上潛心研究佛經，創作佛曲，讓宮中歌舞表演。
《鏡中．廣能二師傳》
鏡中（Jingzhong），雲南曲靖人，是當地的少數民族。正統年間，居住在荒涼破敗的古寺中，修習苦行。四十多年來，只用一塊鐵板當蒲團，整夜不睡覺。一天晚上，念珠散落在黑暗中，摸索著撿起來，仍然整合一串，急切的樣子就像要挽救頭顱一樣。有人問他，為何如此辛苦？鏡中（Jingzhong）回答說，『不苦不能成真，我是在降伏睡魔。』人們因此稱他為真峰長老。一天，鏡中（Jingzhong）對他的徒弟說，『有客人要來，需要預備齋飯。』當天晚上，十幾個強盜闖入寺廟。鏡中（Jingzhong）說，『你們不辭辛苦而來，我怎能讓你們失望呢？』於是親手為他們準備飲食，讓他們帶著離開。強盜們揹著搶來的東西，連夜奔逃，自以為已經遠離了寺廟很遠。等到天亮一看，卻只是在寺廟的兩廊之間轉圈，還沒有出寺門。強盜們跪地求饒。鏡中（Jingzhong）安慰他們，然後放他們走了。鏡中（Jingzhong）想要建造彌陀大殿，占卜選址時選中了一個龍潭。他祝告說，『龍啊，請你上山，把這塊地借給我建造伽藍（Qielan，寺廟）。』不久，潭水就轉移到了山頂。
廣能（Guangneng），貴州人。正統年間，在月潭寺修行，持戒精嚴。曾經誦讀
【English Translation】 English version In the sixth year, he was summoned to the palace for an audience. He passed away not long after. The Emperor sent Zeng Zhuo, a principal officer of the Ministry of Rites, to offer sacrifices.
The Huang Ming Tong Ji records that the Emperor ordered the Western monk Shangshi Halima to set up an altar at Linggu Temple to offer sacrifices to the late Emperor and Empress Dowager. Shangshi led the Sangha (Sengqie, monastic community) of the realm in holding a grand Pudu (universal salvation) ritual for fourteen days. During this time, auspicious clouds and celestial flowers, sweet rain and sweet dew, relics emitting auspicious light, bluebirds and white cranes gathered daily. One night, golden flowers grew on the juniper trees, covering the entire capital. Golden Immortals and Arhats (Luohan, enlightened beings) manifested in the clouds, and white elephants and blue lions displayed magnificent and wondrous appearances. Heavenly lanterns guided the way, and banners and canopies swirled around, with various auspicious signs appearing continuously. Furthermore, the sounds of Brahma's hymns and celestial music descended from the sky. The ministers submitted memorials to congratulate the Emperor, and scholars such as Hu Guang presented Odes to the Sage's Filial Piety and Auspicious Responses. From then on, the Emperor devoted himself to studying Buddhist scriptures and composing Buddhist music, which he had performed by the palace dancers.
Biographies of Masters Jingzhong and Guangneng
Jingzhong (Jingzhong), a native of Qujing in Yunnan, was a member of the local ethnic minority. During the Zhengtong era, he lived in a desolate and dilapidated ancient temple, practicing asceticism. For over forty years, he used only an iron plate as a meditation cushion and did not sleep at night. One night, his prayer beads scattered in the darkness. He groped for them and gathered them back into a string, as urgently as if he were saving his own head. Someone asked him why he endured such hardship. Jingzhong (Jingzhong) replied, 'Without hardship, one cannot attain truth. I am subduing the demon of sleep.' People therefore called him Elder Zhenfeng. One day, Jingzhong (Jingzhong) said to his disciples, 'Guests are coming, and we must prepare vegetarian food.' That night, a dozen robbers broke into the temple. Jingzhong (Jingzhong) said, 'Since you have come so far, how can I disappoint you?' So he personally prepared food and drink for them and let them take it away. The robbers carried their loot and fled all night, thinking they had gone far away from the temple. But when they looked around at dawn, they found that they were only circling between the two corridors of the temple and had not yet left the temple gate. The robbers knelt down and begged for mercy. Jingzhong (Jingzhong) comforted them and then let them go. Jingzhong (Jingzhong) wanted to build an Amitabha Hall and chose a dragon pool as the site. He prayed, 'Dragon, please move up the mountain and lend me this land to build a Sangharama (Qielan, monastery).' Soon after, the water moved to the top of the mountain.
Guangneng (Guangneng), a native of Guizhou, lived at Yuetan Temple during the Zhengtong era, strictly observing the precepts. He often recited
華嚴經。得聞持力。有虎突入寺。僧行驚走。師不為動。虎登堂見師。遂妥尾而去。問曰。師有道乎。師曰。華嚴力也。因戒眾隱其事。歲己巳。苗夷𡨥興隆。箭入寺門。僧眾逃避。請師行。師曰。吾辛勤結構。安立三寶。誓同存亡。獨守不去。𡨥既至。欲殺師。師曰。幸戮吾于外。毋污此佛地。賊義而釋之。且戒同暴毋毀寺。寺賴以全。𡨥退眾問之。曰華嚴力也。
馬跡和尚．裘和尚傳
馬跡和尚。福州懷安人。陳氏子 洪武初年。出家結茅。居鼓山之大頂。即屴崱峰也。
裘和尚。臺州人。亦 國初僧。時往來天臺山。人以裘和尚稱之。不知其姓裘也名裘也。有異跡。嘗攜一小兒出遊。途遇虎。妥尾馴伏于側。小兒歸語父母。師摩其首曰。莫說莫說。兒遂失音。有施師履者。亟穿走泥濘中。施者心悔。師還之。視之曾無纖染。一日訪檀越周氏。遇周婢採桑在野。師遽前擁抱之。引手捋其頸。似解縛狀。婢驚怒告其主。主責之曰。出家人。何輕薄如此。師曰。七日後。當自知之。主訝其語。至日置婢于室。以人守之。夜分守者假寐。醒視婢。已經死矣。問師。師曰。昔見鬼以十索鎖其頸。吾斷之。未盡耳。華頂寺設修誦道場。師戒寺主曰。明日有火殃入寺。又明日火必起。次日忽一婦人從轎馬婢
【現代漢語翻譯】 現代漢語譯本： 《華嚴經》。（僧人）獲得了聽聞和憶持佛法的能力。有老虎突然闖入寺廟，僧人們驚慌逃跑，（但）這位法師卻毫不動搖。老虎登上佛堂，見到法師，便搖著尾巴離開了。有人問道：『法師您有什麼道行嗎？』法師說：『這是《華嚴經》的力量啊。』因此告誡僧眾隱瞞這件事。己巳年，苗族和彝族侵擾興隆，箭射入寺門，僧眾都逃避了，請求法師離開。法師說：『我辛辛苦苦建造，安立三寶，誓與寺廟共存亡，獨自留守不去。』彝族人來了，想要殺法師。法師說：『希望你們在外面殺我，不要玷污這片佛地。』賊人覺得他有義氣，便釋放了他，並且聽從他的勸告，沒有毀壞寺廟。寺廟因此得以保全。彝族人退去後，僧眾問法師（原因），法師說：『這是《華嚴經》的力量啊。』 馬跡和尚、裘和尚傳 馬跡和尚，是福州懷安人，姓陳。洪武初年，出家結茅，居住在鼓山的大頂，也就是屴崱峰。 裘和尚，是臺州人，也是明朝初年的僧人。當時往來於天臺山。人們稱他為裘和尚，不知道他姓裘還是名裘。他有一些奇異的事蹟。曾經帶著一個小孩子出遊，途中遇到老虎，老虎搖著尾巴馴服地趴在他旁邊。小孩子回家告訴父母，法師摸著他的頭說：『不要說，不要說。』小孩子就失音了。有人送給法師鞋子，法師故意穿著鞋子走在泥濘中。送鞋的人心生後悔，法師就把鞋子還給他，看那鞋子竟然沒有一點污漬。有一天，他拜訪施主周家，遇到周家的婢女在野外採桑。法師突然上前擁抱她，用手捋她的脖子，像是要解開束縛的樣子。婢女驚恐憤怒地告訴她的主人。主人責備他說：『出家人，怎麼如此輕薄！』法師說：『七天後，自然會知道的。』主人對他的話感到驚訝。到了那天，把婢女安置在房間里，派人看守她。半夜，看守的人打了個盹，醒來一看，婢女已經死了。問法師，法師說：『以前看見有鬼用十根繩索鎖住她的脖子，我斬斷了那些繩索，但沒有完全斬斷罷了。』華頂寺設定修誦道場，法師告誡寺主說：『明天有火災要進入寺廟，後天火一定會燒起來。』第二天，忽然有一個婦人從轎子里出來，（帶著）轎伕和婢女
【English Translation】 English version: The Sutra of Avatamsaka (Huayan Jing). (The monk) obtained the power of hearing and retaining the Dharma. A tiger suddenly rushed into the temple, and the monks fled in panic, but the master remained unmoved. The tiger climbed the hall, saw the master, and then wagged its tail and left. Someone asked: 'Master, do you have any Tao (Dao)?' The master said: 'This is the power of the Avatamsaka Sutra (Huayan Li)!' Therefore, he warned the monks to conceal this matter. In the year of Ji Si, the Miao and Yi people invaded Xinglong, and arrows shot into the temple gate. The monks all fled and asked the master to leave. The master said: 'I have worked hard to build and establish the Three Jewels (Sanbao), and I vow to coexist and die with the temple, and I will stay alone.' When the Yi people arrived, they wanted to kill the master. The master said: 'I hope you will kill me outside, and do not defile this Buddhist land.' The thieves thought he was righteous, so they released him and listened to his advice not to destroy the temple. The temple was thus preserved. After the Yi people retreated, the monks asked the master (the reason), and the master said: 'This is the power of the Avatamsaka Sutra (Huayan Li)!' The Biography of Monk Maji and Monk Qiu Monk Maji was a native of Huaian, Fuzhou, surnamed Chen. In the early years of Hongwu, he became a monk and built a thatched hut, living on the top of Gushan Mountain, which is also Lize Peak (Lize Feng). Monk Qiu was a native of Taizhou and also a monk in the early Ming Dynasty. At that time, he traveled to Tiantai Mountain. People called him Monk Qiu, not knowing whether Qiu was his surname or his name. He had some strange deeds. Once, he took a child out for a walk and encountered a tiger on the way. The tiger wagged its tail and lay down obediently beside him. The child went home and told his parents, and the master touched his head and said: 'Don't say it, don't say it.' The child then lost his voice. Someone gave the master shoes, and the master deliberately walked in the mud wearing the shoes. The person who gave the shoes regretted it, and the master returned the shoes to him. Looking at the shoes, there was not a speck of dirt on them. One day, he visited the benefactor Zhou's family and encountered Zhou's maid picking mulberry leaves in the field. The master suddenly went forward and hugged her, stroking her neck as if to untie her bonds. The maid was frightened and angry and told her master. The master rebuked him, saying: 'Monk, how can you be so frivolous!' The master said: 'After seven days, you will naturally know.' The master was surprised by his words. On that day, the maid was placed in a room and guarded by someone. In the middle of the night, the guard dozed off and woke up to find that the maid was already dead. When asked about the master, the master said: 'I used to see a ghost locking her neck with ten ropes, and I cut those ropes, but I didn't cut them completely.' Huading Temple (Huading Si) set up a practice and recitation center, and the master warned the abbot: 'Tomorrow there will be a fire entering the temple, and the day after tomorrow the fire will definitely start.' The next day, suddenly a woman came out of the sedan chair, (with) sedan carriers and maids.
仆甚盛。乃預會建齋者。寺眾謂得檀施。心獨喜。謂師曰。火殃安在。師曰。今日齋主是也。汝等惟恐失之。數也奈何。忽火從中發。一寺為墟。師幻跡甚多。山中父老。猶能言之。后示化于天臺山。化后語虎小兒。始能復言。馬跡之跡。略與師同。凡朔望必還家謁父母。家去鼓山五十里。且石磴崎嶇。鄉人怪其來早。後期先往伺之。固跬步未嘗下山。而仍至家如嘗。福州路總管郭琛異之。舉為僧判。遂逃去。不知所終。二公示現海濵。與天風海濤。同時答響。誠不可思議人也。
不二傳
圓信。京兆之房山人。剃髮白雲山。禮大僧德敬為師。往來上方紅螺之間二十餘年。行腳所至。為武林淮安六安終南。每住輒數載。以嘉靖庚申。至太岳駐錫虎耳巖穴。而哮者爭避匿去。倚石為屋。稍稍剪夷其積。圓瓢數十餘。踞石沿澗。出入幽花美箭之中者。纍纍如笠。巖上蓮池二。闊可二丈。旱歲不竭。蓬室三方廣當身。所得一縷一粲。盡以供十方游衲。行之數年。遂成叢林。傾震旦。士女號呼悲啼。而至者不至虎耳巖。猶未躋岳也。至巖不頭面頂禮者。自以為慳緣。必痛哭去。否則謹伺巖扉外。經數日得一見。則喜過望。以故。虎耳巖之名。遍天下。計賢士大夫之轍以日至尚方之賜。掖庭之供。以月至。自嘉隆以
【現代漢語翻譯】 現代漢語譯本： 他非常盛氣凌人，於是參與了建齋的活動。寺廟裡的僧眾認為得到了施捨，心裡非常高興。他卻對師傅說：『火災在哪裡呢？』師傅說：『今天齋飯的主人就是火災。你們只怕失去他，這是定數，有什麼辦法呢？』忽然火從中間燒起來，整個寺廟變成廢墟。師傅顯現的幻跡很多，山中的老人們還能說出來。後來在天臺山示現圓寂。圓寂后，老虎和小孩子才能重新說話。馬跡山的跡象，大致與師傅相同。每逢初一、十五，必定回家拜見父母。家距離鼓山五十里，而且石階崎嶇。鄉里人奇怪他來得這麼早，就事先去等候他。他確實一步也沒有下山，卻仍然像平常一樣到家了。福州路總管郭琛對此感到驚異，推薦他擔任僧判，於是他逃走了，不知道最終去了哪裡。二公在海邊示現，與天風海濤同時應答，實在是不可以用常理來衡量的人啊。
《不二傳》
圓信，京兆府房山縣人。在白雲山剃度出家，拜大僧德敬為師。往來於上方山和紅螺山之間二十多年。雲遊四方，到過武林、淮安、六安、終南山等地，每次居住都長達數年。在嘉靖庚申年，來到太岳山，在虎耳巖的巖洞里駐錫。那些吼叫的野獸都爭相躲避。他靠著石頭建造房屋，一點一點地剷平堆積的垃圾。有幾十個圓瓢，靠著石頭沿著山澗擺放，出入于幽靜的花叢和美麗的竹林之中，像斗笠一樣堆積著。巖石上有兩個蓮花池，寬約二丈，旱年也不會乾涸。蓬草搭成的屋子三面，寬度只夠容身。得到的一絲一毫，都用來供養四方雲遊的僧人。這樣做了幾年，就形成了一片叢林。傾動了整個震旦（中國），士人和婦女號哭悲啼，不到虎耳巖，就像沒有登上太岳山一樣。到了虎耳巖而不頂禮膜拜的，就自認為慳吝，必定痛哭而去。否則就謹慎地在巖洞外等候，經過幾天才能見到一面，就高興得超出期望。因此，虎耳巖的名聲傳遍天下。計算賢士大夫的車轍，每天都有人來，尚方的賞賜，掖庭的供奉，每月都有人送來。從嘉靖、隆慶年間開始。
【English Translation】 English version: He was very arrogant, so he participated in the construction of the Zhai (vegetarian feast). The monks in the temple thought they had received alms and were very happy. But he said to the master, 'Where is the fire disaster?' The master said, 'Today's host of the Zhai is the fire disaster. You are only afraid of losing him, this is destiny, what can be done?' Suddenly, the fire started from the middle, and the entire temple became ruins. The master manifested many illusions, and the old people in the mountains can still tell them. Later, he manifested Nirvana on Tiantai Mountain. After Nirvana, tigers and children could speak again. The traces of Maji Mountain are roughly the same as the master's. On the first and fifteenth of every month, he would definitely go home to visit his parents. His home was fifty miles away from Gushan (Drum Mountain), and the stone steps were rugged. The villagers were surprised that he came so early, so they waited for him in advance. He really didn't take a step down the mountain, but he still arrived home as usual. Guo Chen, the chief administrator of Fuzhou Road, was surprised by this and recommended him to be a monk judge, so he fled and did not know where he ended up. The two masters manifested on the seashore, responding to the wind and waves at the same time. He is truly an incomprehensible person.
'Biography of Non-Duality'
Yuanxin (Round Faith), was from Fangshan County, Jingzhao Prefecture. He was tonsured at Baiyun Mountain (White Cloud Mountain) and worshiped the great monk Dejing as his master. He traveled between Shangfang Mountain and Hongluo Mountain for more than twenty years. He traveled to Wulin, Huai'an, Liu'an, Zhongnan Mountain and other places, and each time he lived for several years. In the Gengshen year of Jiajing, he came to Taiyue Mountain and resided in the cave of Huer Rock (Tiger Ear Rock). Those roaring beasts scrambled to hide. He built a house against the stone and gradually leveled the accumulated garbage. There were dozens of round ladles, placed against the stone along the mountain stream, entering and exiting the secluded flowers and beautiful bamboo forests, piled up like hats. There are two lotus ponds on the rock, about two zhang (丈, a unit of length) wide, which will not dry up in drought years. The thatched house is three-sided, just wide enough to accommodate the body. Every bit he got was used to support the wandering monks from all directions. After doing this for several years, a jungle was formed. It moved the entire Zhendan (China), and scholars and women cried and wept. If they didn't go to Huer Rock, it was like they hadn't climbed Taiyue Mountain. Those who arrived at Huer Rock and did not prostrate themselves in worship would consider themselves stingy and would definitely leave in tears. Otherwise, they would cautiously wait outside the cave, and after a few days, they would be able to see him once, and they would be overjoyed beyond expectation. Therefore, the name of Huer Rock spread all over the world. Counting the tracks of virtuous scholars and officials, people came every day, and the Shangfang's (imperial workshop) rewards and the Yeting's (imperial concubines' residence) offerings were sent every month. It started from the Jiajing and Longqing years.
來。耆宿之著聞。未有若師者也。然師務為密行。不以解顯。應機之言。多依孝敬。撫摩煦煦。猶乳母之於驕子。金錢涌而至。拒不納。有贈糈者。付嘗住作供。四十餘年。影不出山。趺坐一龕中。如朽株。雖利根之士好為奇談。詭學者睹其顏。莫不肅然增敬。師夏臘最高。逆其生。當在宣成間。諸徒屬。試以臘叩。不答。嘗簡其篋。得舊𦇧衣。忽云。此武皇帝七年。王城中施食。所得衣也。叩之。復不答。后終於山 慈聖出藏金。為師治塔焉。嚴蓬頭者。襄人。日誦彌陀佛數萬聲。性高潔。施貲嘗累千金。揮之如塵土。軌跡甚異。人不得而凡聖之。亦絕世奇人。不二之流也。
明河曰。或云。不二。姓徐。世為襄善門。徐生長。不二送出家。挈妻入五臺山修行。不二尋覓父母累年。得於冰雪堆中見不二。大怒曰。不肖子。何故遠遠奔來。汝以我為父母。我已出家。以我為知識。我未悟道。大丈夫出世。孤峰絕頂。一間草屋。了辦自已不暇。尚當爲生死愛情所使。至於此乎。速去。無落吾事。不二遂南還。居虎耳巖。為世大知識。雖不二靈根夙種。固有自來。而開發之助。亦繇父母。團圞一門。又出襄地。或自龐家人再出。不可知也。
別傳老人傳
慧宗。別傳其字。湖廣雲夢汪氏子。生而凝寂。
【現代漢語翻譯】 現代漢語譯本： 來公是耆宿中德高望重的人，沒有誰能比得上他。然而來公致力於秘密修行，不以講解佛法來顯揚自己。他應機說法，大多依據孝道和尊敬長輩的道理。他撫慰關懷他人，就像乳母對待驕縱的孩子一樣。有人送來大量的金錢，他都拒絕接受。有人贈送糧食，他就交給常住寺院作為供養。四十多年來，他從不出山，盤腿坐在一個小龕中，就像一截朽木。即使是聰慧之人喜歡談論奇異之事，詭詐的學者見到他的容顏，無不肅然起敬。來公的夏臘（僧侶受戒后的年齡）最高，推算他的生年，應該在宣成（唐宣宗大中年間和唐懿宗咸通年間）之間。他的弟子們曾試著用夏臘來詢問他，他不回答。曾經整理他的箱子，得到一件舊的粗布衣服，他忽然說：『這是武皇帝（梁武帝）七年，在王城中施捨食物時得到的衣服。』再問他，他又不回答。後來他圓寂于山中，慈聖（慈聖太后）拿出內藏的黃金，為他建造佛塔。 嚴蓬頭，是襄陽人，每天唸誦彌陀佛數萬聲。他天性高潔，施捨錢財曾經累計到數千金，揮霍起來就像塵土一樣。他的軌跡非常奇異，人們無法判斷他是凡人還是聖人，也是一位絕世奇人，是不二的同類。 明河說：有人說，不二，姓徐，世代都是襄陽的善良人家。徐生長大后，不二送他出家，自己帶著妻子進入五臺山修行。不二尋找父母多年，在冰雪堆中見到了不二。不二大怒說：『不肖子，為何遠遠地奔來？你把我當作父母，我已經出家了；你把我當作善知識，我還沒有悟道。大丈夫出世，應該在孤峰絕頂，一間草屋，了結自己的生死大事尚且沒有空閑，還應當被生死愛情所驅使，來到這裡嗎？快走，不要耽誤我的事。』不二於是向南返回，居住在虎耳巖，成為世間的大善知識。雖然不二的靈根宿世就已種下，自有其來歷，但開發他的靈性，也依靠他的父母。團圓的一家人，又出自襄陽。或許是龐蘊（Tang Yun) 家人再次出現，就不得而知了。 《別傳老人傳》 慧宗，別傳是他的字，是湖廣雲夢汪氏的兒子，生來就沉靜寂寞。
【English Translation】 English version: Venerable Lai was the most respected elder among the senior monks; none could compare to him. However, Venerable Lai devoted himself to secret practice, not revealing himself through lecturing on the Dharma. His responses were mostly based on the principles of filial piety and respect for elders. He comforted and cared for others, like a wet nurse caring for a spoiled child. When people offered him large sums of money, he refused to accept them. When people donated food, he would give it to the monastery for offerings. For more than forty years, he never left the mountain, sitting cross-legged in a small niche, like a piece of rotten wood. Even intelligent people who liked to talk about strange things, and deceitful scholars who saw his face, could not help but feel respect. Venerable Lai's monastic age (years since ordination) was the highest. Estimating his birth year, it should have been during the Xuanzong and Yizong reigns of the Tang Dynasty. His disciples once tried to ask him about his monastic age, but he did not answer. Once, while tidying his box, they found an old coarse cloth robe. He suddenly said, 'This is a robe I received during a food offering in the royal city in the seventh year of Emperor Wu (Emperor Wu of Liang).' When asked further, he did not answer again. Later, he passed away in the mountains. Empress Cisheng (Empress Dowager Cisheng) took out the gold from her treasury to build a pagoda for him. Yan Pengtou, a native of Xiangyang, recited the Amitabha Buddha's name tens of thousands of times every day. He was of noble character, and had donated thousands of gold pieces, spending them like dust. His actions were very unusual, and people could not determine whether he was an ordinary person or a sage. He was also an extraordinary person, of the same kind as Bu'er. Minghe said: Some say that Bu'er, whose surname was Xu, came from a virtuous family in Xiangyang. When Xu Zhang grew up, Bu'er sent him to become a monk, and he himself took his wife to Mount Wutai to practice. Bu'er searched for his parents for many years, and found Bu'er in a pile of ice and snow. Bu'er was furious and said, 'Unfilial son, why did you come so far? You treat me as your parents, but I have already left home; you treat me as a good teacher, but I have not yet attained enlightenment. A great man should be on a solitary peak, in a thatched hut, taking care of his own life and death, and should not be driven by love and attachment to come here! Leave quickly, and do not delay my affairs.' Bu'er then returned south, residing in Tiger Ear Rock, becoming a great teacher of the world. Although Bu'er's spiritual roots were planted in previous lives, and he had his own origins, the development of his spirituality also relied on his parents. The reunited family came from Xiangyang again. Perhaps it was a reappearance of the Pang Yun family, but this is unknown. 《Biography of Old Man Biechuan》 Huizong, Biechuan was his courtesy name, was the son of the Wang family of Yunmeng in Huguang, born quiet and solitary.
不樂世相。七歲投白鶴寺出家。九歲。有王居士者。引之入蜀。至重慶綦江石門寺。受具戒。嘉靖甲午。登峨眉顛禮佛次。時雲氣乍斂。杲日當空。見金色異人。乘小舟歷銅塔崖而沒。述于得法師謙公。公曰。爾大有緣。此菩薩示現也。自是以荷擔山門為事矣。居山四十年。自白水至山顛。樓觀像設之屬。無不鼎新充拓。儼如天宮化城。隆慶己巳。始出山。游京師。渡南海。禮觀音大士。入五臺。有終焉之志。師生平嚴持戒律。不喜作紙墨文字曰。三藏教典。亦是糟粕。更饒舌何為。先示寂三日。忽云。將西歸。澡浴更衣。結跏澄息。誦佛號不輟。至期召諸弟子曰。吾素不留文字。今日不能無言。因唱偈曰。生本無所生。死亦何所有。這個臭皮囊。今朝成腐朽。弟子鳴鐘。鐘止忽開目。續唱(云云)。安然而逝。世壽八十一。僧臘七十五。塔在四會亭下。師生平靈異最多。嘗至新津興化寺。煉排不勝勞苦。白板首求退。遂往富民某氏之門。趺坐七晝夜。乞若干緡齋僧。主人初不樂施。至夜光明徹屋。驚異跡之。光從師坐處起。始皈敬焉。又往漢州金堂縣。擊魚募化。其聲所應不定。東擊西聞。西擊東聞。一夕大雨。師不出戶。魚聲亦遍田野。村民物色之。師但安坐神祠而已。其渡海也。見白衣大士。坐金色蓮花。冉冉
【現代漢語翻譯】 現代漢語譯本：不喜好世俗的表象。七歲時到白鶴寺出家。九歲時，有位王居士引薦他入蜀（四川），到達重慶綦江石門寺，受了具足戒。嘉靖甲午年，他登上峨眉山頂禮佛時，當時雲氣剛剛消散，陽光普照，看見一位金色的奇異之人，乘坐小船經過銅塔崖而消失。他將此事告訴了得法師謙公，謙公說：『你很有佛緣，這是菩薩顯現啊。』從此以後，他便以承擔寺院事務為己任。在山上住了四十年，從白水到山頂，樓閣、佛像等，沒有不重新修繕擴建的，儼然像天宮化城一般。隆慶己巳年，他才出山，遊歷京師，渡過南海，禮拜觀音大士（Avalokiteśvara），進入五臺山，有在此終老的志向。師父一生嚴格持守戒律，不喜歡寫作紙墨文字，說：『三藏教典（Tripiṭaka），也只是糟粕，再饒舌做什麼呢？』他預先顯示將要圓寂三天，忽然說：『將要西歸了。』沐浴更衣，結跏趺坐，心神安定，誦唸佛號不停。到期時召集眾弟子說：『我向來不留下文字，今天不能不說話。』於是唱偈說：『生本無所生，死亦何所有，這個臭皮囊，今朝成腐朽。』弟子敲鐘，鐘聲停止時忽然睜開眼睛，繼續唱（云云），安然而逝。世壽八十一歲，僧臘七十五年。塔在四會亭下。師父一生靈異事蹟很多。曾經到新津興化寺，煉排（指勞作）不堪勞苦，白板首（指負責勞作的人）請求退回。於是前往富民某氏的家門，跏趺坐了七個晝夜，乞討若干錢來齋僧。主人起初不樂意施捨，到了晚上光明照亮整個屋子，驚異於這種奇蹟。光明從師父坐的地方升起，才開始皈依敬奉。又前往漢州金堂縣，敲擊木魚募化，其聲音所應之處不定，東邊敲擊西邊聽到，西邊敲擊東邊聽到。一天晚上大雨，師父不出門，木魚的聲音也遍佈田野。村民尋找他，師父只是安坐在神祠里而已。他渡海時，看見白衣大士（觀音菩薩的化身），坐在金色蓮花上，緩緩而來。
【English Translation】 English version: He disliked worldly appearances. At the age of seven, he entered Baihe Monastery to become a monk. At the age of nine, a lay Buddhist named Wang introduced him to Sichuan, arriving at Shimen Temple in Qijiang, Chongqing, where he received the full monastic precepts. In the Jiajing year of Jiawu, while prostrating in worship on the summit of Mount Emei, the clouds suddenly dispersed, and the bright sun shone in the sky. He saw a golden, extraordinary person riding a small boat and disappearing over the Copper Pagoda Cliff. He recounted this to the Dharma Master Qian Gong, who said, 'You have a great affinity with the Buddha. This is a manifestation of a Bodhisattva.' From then on, he took it upon himself to manage the affairs of the monastery. He lived on the mountain for forty years, and from Baishui to the summit, he renovated and expanded all the pavilions, images, and other structures, making it resemble a heavenly palace or a transformation city. In the Longqing year of Jisi, he finally left the mountain and traveled to the capital, crossed the South Sea, paid homage to Avalokiteśvara (觀音大士), and entered Mount Wutai, with the intention of spending his remaining years there. The Master strictly adhered to the precepts throughout his life and disliked writing paper and ink, saying, 'The Tripiṭaka (三藏教典) is just dregs, so why bother with more words?' Three days before his passing, he suddenly said, 'I am about to return to the West.' He bathed, changed his clothes, sat in the lotus position, calmed his mind, and chanted the Buddha's name continuously. When the time came, he summoned his disciples and said, 'I have never left behind any writings, but today I cannot remain silent.' Then he sang a verse: 'Birth is originally without birth, death is also without anything. This stinking skin bag will become rotten today.' The disciples rang the bell, and when the bell stopped, he suddenly opened his eyes and continued singing (etc.), and passed away peacefully. He lived to the age of eighty-one, and his monastic age was seventy-five. His stupa is located below the Sihui Pavilion. The Master had many miraculous experiences throughout his life. Once, he went to Xinghua Temple in Xinjin, and the labor of refining the ranks (referring to labor) was unbearable. The Baibanshou (referring to the person in charge of labor) requested to retire. So he went to the gate of a certain Mr. Fu Min's house and sat in the lotus position for seven days and nights, begging for some money to offer a monastic meal. The master initially did not want to give alms, but at night, the light illuminated the entire house, and he was amazed by this miracle. The light rose from where the master was sitting, and he began to take refuge and pay homage. He also went to Jintang County in Hanzhou, striking the wooden fish to solicit donations. The sound was heard in unpredictable places, striking in the east and hearing in the west, striking in the west and hearing in the east. One night, there was heavy rain, and the master did not leave his house, but the sound of the wooden fish spread throughout the fields. The villagers searched for him, but the master was just sitting peacefully in the shrine. When he crossed the sea, he saw the White-Robed Avalokiteśvara (白衣大士, a manifestation of Guanyin Bodhisattva) sitting on a golden lotus flower, slowly approaching.
雲氣中。弟子鎮滄。未剃髮時。從師荷擔甚疲。師問曰。耐煩乎。應曰諾行一二十里。復問答如前不少惰。乃于雙飛橋。為滄落髮。憐其愚。令炷香跪大士前。頂水盂誦祝聰明。咒一百遍。歷年至白水。猶如此。一日寺災。滄跪請師休去。師數而罵之。滄於是作入水想。祝空曰。殿宇既空。愿保庫司無恙。遂歸庫房默坐。頂水宛然。火至自滅。乃知師平生。造就弟子。皆此類也。馮司成夢禎謂。別傳老人。踐履純白。以莊嚴道場為佛事。其向上一著子。雖不聞其曾見何人。嗣何家宗派。要之乘愿輪而來。不可以凡情測者也。
安岳了悟傳(附露源)
了悟。號無際。一號蠶骨。安岳人。生莫氏。幼傭于大竹雁平里黃友諒家。能辦異他傭。嘗有人代為耕牧者。黃異之。妻以義女。相對疊膝。坐如賓客。未嘗小涉溫暖。與同作語皆佛法。黃益奇之。因結庵使居。以成其志。如時送飲食衣服無闕。一日義女。私送一䩫鞋。師訝曰。此何來也。遂引刀碎之。說偈謝主人而去。削髮于定遠之羅圍寺。師事本真長老。本真。為言。幽谷和尚。為當今善知識。即躡蹺往參。獲證心要。因而發通。大著靈異。四方無賢愚。咸歸向之。登座說法。天花如雨。嘗經巴之劉何鄉。鄉人禮之。師說偈曰。天下大旱。此處半收。天下
【現代漢語翻譯】 現代漢語譯本 雲氣中。弟子鎮滄（人名）。未剃髮時。跟隨師父挑擔非常疲憊。師父問：『能忍受嗎？』回答說：『能。』行走一二十里，師父又像之前那樣問，鎮滄沒有絲毫懈怠。於是在雙飛橋，為鎮滄剃度。師父憐憫他愚笨，讓他點香跪在大士（觀音菩薩）前，頭頂水盂，誦唸祝願聰明的咒語一百遍。多年後到了白水，仍然如此。一天寺廟發生火災，鎮滄跪請師父離開。師父責罵他。鎮滄於是想像自己進入水中，對著天空祝願說：『殿宇既然要空，愿保佑庫房平安無事。』於是回到庫房默默坐著，頭頂的水盂完好無損，火到了這裡就自己熄滅了。這才知道師父平生，造就弟子，都是這樣的人。馮司成夢禎說，別傳老人，行為純潔無瑕，以莊嚴道場為佛事。他向上的一著，雖然不知道他曾經見過什麼人，繼承了哪家宗派，但一定是乘愿再來，不可以凡人的情感來揣測他。
安岳了悟傳（附露源）
了悟（人名），號無際，又號蠶骨，安岳人。出生于莫家。小時候在大竹雁平里黃友諒家做傭人。能做其他傭人做不了的事。曾經有人代替他耕田放牧。黃友諒感到奇怪，把女兒嫁給他作為義女。兩人相對疊著膝蓋坐著，像對待賓客一樣。從未稍微涉及男女私情，與他談論的都是佛法。黃友諒更加覺得他奇特，於是建造庵讓他居住，以成全他的志向。按時送飲食衣服，沒有缺少。一天義女私下送了一雙鞋。了悟驚訝地說：『這從哪裡來的？』於是拿起刀把鞋子碎了，說了偈語感謝主人後離開了。在定遠的羅圍寺削髮，師事本真長老。本真說，幽谷和尚是當今的善知識，於是他踮著腳去參拜，獲得了證悟心要。因而開發了神通，大顯靈異。四方無論賢愚，都歸向他。登上法座說法，天花如雨。曾經經過巴州的劉何鄉，鄉人禮敬他。了悟說了偈語：『天下大旱，此處收成一半，天下』
【English Translation】 English version In the midst of clouds. Disciple Zhen Cang (personal name). Before shaving his head, he was very tired from carrying burdens for his master. The master asked: 'Can you endure it?' He replied: 'Yes.' After walking ten or twenty li, the master asked again as before, and Zhen Cang did not slacken at all. So at Shuangfei Bridge, he was tonsured for Zhen Cang. The master pitied his foolishness and had him light incense and kneel before the Great Being (Avalokiteśvara Bodhisattva), holding a water bowl on his head, chanting the mantra for intelligence a hundred times. Years later, when he arrived at Baishui, it was still like this. One day, a fire broke out in the temple, and Zhen Cang knelt and begged the master to leave. The master scolded him. Zhen Cang then imagined himself entering the water, and prayed to the sky, saying: 'Since the halls are to be empty, may the treasury be safe and sound.' So he returned to the treasury and sat silently, the water bowl on his head intact, and the fire extinguished itself when it reached there. Only then did he realize that the master, throughout his life, cultivated disciples, all of whom were like this. Feng Sicheng Mengzhen said that the Old Man of Biechuan, his conduct was purely white, and he regarded the solemnity of the monastery as a Buddhist affair. Although it is not known whom he had ever met or which sect he inherited, he must have come on a vow, and cannot be measured by ordinary human emotions.
Biography of Liaowu of Anyue (Attached with Luyuan)
Liaowu (personal name), styled Wuji, also known as Canggu, was a native of Anyue. Born into the Mo family. As a child, he worked as a servant in the home of Huang Youliang in Yanping Village, Dazhu. He was able to do things that other servants could not. Someone once replaced him in plowing and herding. Huang Youliang found it strange and married his daughter to him as an adopted daughter. The two sat facing each other with their knees touching, like guests. They never engaged in any minor warmth of affection, and all their conversations were about the Dharma. Huang Youliang found him even more extraordinary, so he built a hermitage for him to live in, to fulfill his aspirations. He sent food and clothing on time, without fail. One day, the adopted daughter secretly sent him a pair of shoes. The master was surprised and said: 'Where did this come from?' So he took a knife and smashed the shoes, said a verse to thank the master, and left. He shaved his head at Luowei Temple in Dingyuan, and served Elder Benzhen as his teacher. Benzhen said that Monk Yougu was a good teacher of the present day, so he went to visit him on tiptoe and obtained the essence of enlightenment. Thus, he developed supernatural powers and manifested great miracles. People from all directions, whether wise or foolish, turned to him. When he ascended the Dharma seat to preach, heavenly flowers fell like rain. He once passed through Liuhe Village in Bazhou, and the villagers paid him homage. Liaowu said a verse: 'The world is in great drought, but this place has half a harvest, the world'
大亂。此處無憂。所言罔弗獲驗。自是從者日眾。所至騰沸。或以妖妄惑眾。拘於按察獄中。晝則端坐。夜則出募錢。修獄壞屋。至今獄無鼠虱蚊蚋。師居安岳四十餘年。永樂中。召詣京師。 命為宗主登壇說戒。 賜號大善知識。后居南京牛首寺。一日集眾說偈。我我元無我。光明圓陀陀。蕩蕩任縱橫。處處無拘鎖。端坐而化。 賜祭給傳。還葬木門。所著語錄一卷。行世。
師之嗣。曰靈源。字不二。鳳陽薛氏子。神采穎秀。謁無際。授以無字話。久之有省。樂廣安山水。結茅扁曰雪骨。方時 太宗遣使纂修天下。及訪仙釋有顯跡者。有司忽而不錄。源作文自上之。中寓規諷。知州朱亨。惡其妄。奏之。取至京。下於理問狀。甫及門。泊然脫化。 上聞之嘆曰。失此僧。朕無緣也。賜塔北門。
月天傳
月天。未詳何許人。目雙瞽。天順末年。從一行童遊方。至葉縣平頂山西。忽據地坐曰。此可結庵。土人異之。共施材為結一庵居焉。久之。發言輒應。事皆前知。遠近施助無虛日。遂營梵剎。興工得古基。蓋前代廢寺也。凡施將至。必預告其徒曰。某人來。施某物。已而果然。嘗口占詩句。令僧行書之讀之。甚有理致。年八十餘。預言化期而終。今縣北黃楝村云潮寺。即月天所建。骨塔在其傍
【現代漢語翻譯】 現代漢語譯本 大亂之後，這裡沒有憂患。所說的話沒有不應驗的。從此跟隨他的人一天天增多，所到之處都引起轟動。有人認為他是用妖言邪說迷惑眾人，把他關押在按察司的監獄中。白天就端正地坐著，晚上就出去募集錢財，修理監獄破損的房屋。直到現在，監獄裡都沒有老鼠、虱子、蚊子。禪師在安岳住了四十多年。永樂年間，被召到京城，奉命擔任宗主，登壇說法傳戒，被賜予『大善知識』的稱號。後來住在南京牛首寺。有一天，召集眾人說了偈語：『我我元無我，光明圓陀陀，蕩蕩任縱橫，處處無拘鎖。』說完就端坐而逝。朝廷賜予祭祀，並提供驛站車輛，送回木門安葬。所著的語錄有一卷，流傳於世。 禪師的繼承人，名叫靈源（Lingyuan），字不二（Bu'er），是鳳陽薛家之子。他神采奕奕，聰慧過人。拜見無際（Wuji）禪師，無際禪師傳授給他『無』字話頭，很久之後有所領悟。他喜歡廣安的山水，結廬而居，命名為『雪骨』。當時，明太宗（Taizong）派遣使者編纂天下典籍，並訪求有靈蹟的仙人和僧人。有關部門竟然沒有記錄靈源的事蹟。靈源自己寫文章呈給皇帝，其中包含規勸諷諫之意。知州朱亨（Zhu Heng）厭惡他的狂妄，上奏朝廷。朝廷將他押送到京城，關押在刑部。剛到刑部門口，就安然圓寂。皇上聽說了這件事，嘆息說：『失去這位僧人，朕沒有緣分啊。』賜予在北門建塔安葬。 月天傳 月天（Yuetian），不知道是哪裡人，雙目失明。天順末年，跟隨一個小童雲遊四方，到達葉縣平頂山西。忽然坐在地上說：『這裡可以結庵。』當地人感到驚異，共同捐獻木材為他建造了一座庵居住。時間久了，他說的話都能應驗，事情都能預先知道。遠近的人們施捨幫助，沒有一天是空著的。於是開始營建寺廟。動工時發現了古老的基址，原來是前代廢棄的寺廟。凡是有人要來佈施，他必定預先告訴他的徒弟說：『某人要來，施捨某物。』之後果然如此。曾經口占詩句，讓僧人寫下來並讀誦，很有道理。八十多歲時，預言自己圓寂的日期而去世。現在葉縣北邊的黃楝村的云潮寺（Yunchao Temple），就是月天所建造的，骨灰塔就在寺廟旁邊。
【English Translation】 English version After the great chaos, there is no worry here. What was said invariably came true. From then on, the number of followers increased day by day, and wherever he went, it caused a sensation. Some people thought he was using妖妄 (yao wang,妖言邪說，bewitching words and heresies) to confuse the public and imprisoned him in the Ancha Si (按察司, provincial judicial office) prison. During the day, he would sit upright, and at night he would go out to raise money to repair the damaged houses in the prison. To this day, there are no rats, lice, or mosquitoes in the prison. The Chan master lived in Anyue (安岳) for more than forty years. During the Yongle (永樂) period, he was summoned to the capital, ordered to be the Zongzhu (宗主, patriarch) to ascend the altar to preach and transmit precepts, and was given the title 'Great Good Knowledge'. Later, he lived in Niushou Temple (牛首寺) in Nanjing. One day, he gathered the crowd and said a verse: 'I, I, originally have no I, the light is round and full, unrestrained and free, everywhere without shackles.' After saying this, he passed away while sitting upright. The court bestowed sacrifices and provided post carriages to return him to Mumen (木門) for burial. His recorded sayings, in one volume, are circulated in the world. The Chan master's successor, named Lingyuan (靈源), styled Bu'er (不二), was the son of the Xue family of Fengyang (鳳陽). He was radiant and intelligent. He visited Wuji (無際) Chan master, who taught him the 'Wu' (無, nothingness) word topic, and after a long time, he had an understanding. He loved the mountains and rivers of Guang'an (廣安), built a hut and named it 'Snow Bone'. At that time, Emperor Taizong (太宗) of the Ming Dynasty sent envoys to compile the world's classics and to seek out immortals and monks with miraculous traces. The relevant departments did not record Lingyuan's deeds. Lingyuan himself wrote an article and presented it to the emperor, which contained admonitions and satires. The prefect Zhu Heng (朱亨) disliked his arrogance and reported it to the court. The court escorted him to the capital and imprisoned him in the Ministry of Justice. As soon as he arrived at the gate of the Ministry of Justice, he passed away peacefully. When the emperor heard about this, he sighed and said, 'Losing this monk, I have no affinity.' He bestowed a pagoda to be built at the north gate for burial. The Biography of Yuetian Yuetian (月天), it is not known where he was from, was blind in both eyes. At the end of the Tianshun (天順) period, he traveled around with a young boy, arriving at Pingdingshan (平頂山) in Yexian (葉縣). Suddenly, he sat on the ground and said, 'This is a suitable place to build a hermitage.' The locals were surprised and jointly donated wood to build a hermitage for him to live in. After a long time, his words would come true, and he could foresee things. People from far and near donated and helped, and not a day was empty. So he began to build a temple. When construction began, he discovered an ancient foundation, which turned out to be an abandoned temple from a previous dynasty. Whenever someone was about to make a donation, he would definitely tell his disciples in advance, 'So-and-so is coming to donate such-and-such.' And it would indeed be so. He once composed verses orally, and had the monks write them down and recite them, which were very reasonable. In his eighties, he predicted the date of his passing and passed away. Now, Yunchao Temple (云潮寺) in Huanglian Village (黃楝村) north of Yexian was built by Yuetian, and the bone pagoda is next to the temple.
。
補續高僧傳卷第十九 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十
明吳門華山寺沙門 明河 撰
遺身篇
宋 喻彌陀傳(附凈真)
思凈。錢塘喻氏子。好畫阿彌陀佛臻其妙。楊無為。呼為喻彌陀。世因以稱焉。或者問。師能畫彌陀。何不參禪。師答曰。平生只解念彌陀。不解參禪可奈何。但得五湖風月。在太平何用動干戈。師兒時。游西湖多寶山。輒作唸曰。異時當鐫此石為佛。後果為彌勒像。侍郎薛公問。彌勒。見在天宮說法。鑿石奚為。師答曰。咄哉頑石頭。全憑巧匠修。只今彌勒佛。莫待下生求。其應對機辯如此。師平生務實。不事虛飾。嘗就北關。僦舍飯僧。不二十年。及三百萬。移妙行額。廣所居為寺。屬離亂。寺獨不焚。師造賊壘。愿以一身。代一城之命。賊竦然。為之少戢。全活者眾。紹興七年冬。趺坐而逝。侍郎張無垢九成。銘其塔。
其後嘉熙中。有曰凈真者。亦捐身益物。有凈師造壘代命之風。真。初禮吳松興聖寺若平為師。游講肆。得賢首宗旨。至錢塘。適江水大溢。塘崩壞。居民相顧。倉皇無所措手足。真以偈呈安撫趙端明曰。海沸江河水接連。居民沖蕩益憂煎。投身直入龍宮去。要止驚濤浪拍
天。遂投身於海。三日而返。謂眾曰。我在龍宮說法。龍神聽受。此塘不復崩矣。語訖復入于海。事聞于朝。敕賜護國法師。立祠于會靈。祀焉。
化僧傳(附吉祥．慈濟)
化僧者。初不識其誰何。蒼顱黧面。去來[郫-卑+((白-日+田)/廾)]繁間。甚熟匝人。蓋多見之。而無相問訊者。崇寧五年十二月二日晨。從外來乞食城中。如故嘗洋洋也。視日欲昃。輒囊其衣。若將去者。行次廛東。小息于逆旅馬氏。乞漿焉。斂裓趺坐。漿未饋而告寂。玉骨山峙。不杌不倚。人皆聚觀羅拜。迎歸北溪。龕而奉之。至今真身儼然如生。宋楊天惠。作文記之曰。異哉。我昔未之見也。是導師者。不離阛阛喧鬨。而示靜便。不鄙屠沽垢紛。而示精潔。不捨生死濁惡。而示究竟。不樂相好設飾。而示堅固。其音制和軟。類近里社。而莫知其名氏。其膚臞勁。類七十許人。而莫知其壽臘。其衣履簡野。類空林衲子。而莫知其居止。嗚呼。生吾不知從師游。沒吾徒知志其跡。是刻舟之說也。雖然。繇吾之說。瞷師之相。起欣慕想。成凈信行。庶其有從入哉。
又僧。曰吉祥。嘗寓東川解魔寺。魁梧多力。一飯五缽。日夜誦經五函。寺前有池畜魚。祥。盡知其數。以名詔之。皆次第出水面。若受祥話言。靡靡而
【現代漢語翻譯】 現代漢語譯本：有一次，他跳入海中。三天後返回，告訴眾人說：『我在龍宮說法，龍神都聽受了。這個池塘不會再崩塌了。』說完又跳入海中。這件事傳到朝廷，皇帝下令賜他『護國法師』的稱號，並在會靈這個地方建立祠堂來祭祀他。
《化僧傳》（附吉祥、慈濟）
化僧這個人，起初沒有人知道他是誰。他面容黝黑，經常往來於[郫-卑+((白-日+田)/廾)]繁一帶。他非常熟悉周圍的人，大概是因為大家都見過他，但沒有人上前詢問。崇寧五年十二月二日早晨，他像往常一樣從外面來城裡乞討食物。看看太陽快要西斜了，他就把衣服收起來，好像要離開的樣子。走到街東，在一家小旅店馬氏那裡休息，向他乞討水喝。他整理好衣服，盤腿坐下，水還沒送來就去世了。他的遺體像山一樣屹立，不傾斜也不倚靠。人們都聚攏來觀看禮拜，把他迎到北溪，放在龕中供奉。至今他的真身還像活著一樣。宋朝的楊天惠寫文章記載這件事說：『真是奇異啊！我以前沒有見過這樣的人。這位導師，不離開喧鬧的市井，卻展示出清靜；不嫌棄屠夫和賣酒人的污穢，卻展示出精純潔凈；不捨棄生死的濁惡，卻展示出究竟的解脫；不喜歡美好的外表和裝飾，卻展示出堅固的內在。他的聲音柔和，像鄉里社戲一樣親切，卻沒有人知道他的姓名；他的面板乾瘦而有力，像七十歲左右的人，卻沒有人知道他的年齡；他的衣著簡樸，像空林寺的僧人，卻沒有人知道他的住處。唉！我活著的時候不知道跟隨他學習，死後我只能知道他的事蹟。這就像刻舟求劍一樣啊！雖然如此，通過我的描述，看到這位僧人的相貌，生起欣慕的想法，成就清凈的信心和行為，或許能有所進入吧。』
還有一位僧人，名叫吉祥（Jixiang），曾經住在東川的解魔寺。他身材魁梧，力氣很大，一頓飯能吃五缽。他日夜誦經五函。寺廟前有一個池塘養魚，吉祥（Jixiang）完全知道魚的數量，用名字呼喚它們，它們都依次浮出水面，好像在聽吉祥（Jixiang）說話一樣，非常順從。
【English Translation】 English version: Once, he jumped into the sea. After three days, he returned and told the crowd, 'I preached in the Dragon Palace, and the dragon gods listened and accepted it. This pond will no longer collapse.' After speaking, he jumped into the sea again. The matter was reported to the court, and the emperor ordered him to be granted the title of 'National Protection Dharma Master' and established a shrine in Huiling to worship him.
Biography of the Transformation Monk (with Jixiang and Ciji)
The transformation monk, initially no one knew who he was. He had a dark face and often traveled to and from [郫-卑+((白-日+田)/廾)]fan. He was very familiar with the surrounding people, probably because everyone had seen him, but no one came forward to ask. On the morning of the second day of the twelfth month of the fifth year of Chongning, he came to the city from outside to beg for food as usual. Seeing that the sun was about to set, he put away his clothes, as if he was about to leave. Walking to the east of the street, he rested at a small inn owned by the Ma family and begged for water to drink. He arranged his clothes, sat cross-legged, and passed away before the water was brought. His remains stood like a mountain, neither tilted nor leaning. People gathered to watch and worship, and welcomed him back to Beixi, placing him in a shrine for worship. To this day, his true body is still like alive. Yang Tianhui of the Song Dynasty wrote an article to record this matter, saying, 'How strange! I have never seen such a person before. This guide, without leaving the noisy marketplace, shows tranquility; without disdaining the filth of butchers and wine sellers, shows purity and cleanliness; without abandoning the turbidity of life and death, shows ultimate liberation; without liking beautiful appearances and decorations, shows solid inner strength. His voice is gentle, like the local opera in the village, but no one knows his name; his skin is thin and strong, like a man of about seventy years old, but no one knows his age; his clothes are simple, like a monk in an empty forest temple, but no one knows his residence. Alas! When I was alive, I didn't know to follow him to learn, and after his death, I can only know his deeds. This is like carving a boat to find a sword! However, through my description, seeing the appearance of this monk, giving rise to admiration, achieving pure faith and practice, perhaps there can be some entry.'
There was also a monk named Jixiang (Auspicious, meaning good fortune), who once lived in the Jiemo Temple in Dongchuan. He was tall and strong, and could eat five bowls of rice in one meal. He recited five cases of scriptures day and night. There was a pond in front of the temple where fish were raised. Jixiang (Auspicious) knew the number of fish completely, and when he called them by name, they all came out of the water in order, as if listening to Jixiang's (Auspicious) words, very obedient.
去。
滇有僧。曰慈濟。嘗在洱海東北青顛山險石上。禮迦葉佛。日課百拜。人名其石。名禮拜石。下臨不測之淵。后即于石立化。今無能躡其石者。示現難思。皆化僧之流亞也。
咸平府大覺寺法慶禪師傳
法慶嗣。佛國白禪師。嘗掌書記。初住泗州普照。后遷嵩少。汴破被虜。收牛于北方。惟一講僧識之。次居東京。因侍者讀洞山錄。作愚癡齋。者云古人甚奇。師云我化后。汝可喚之。若能復來。是有道力也。后預知時至。乃作頌云。今年五月初五。四大將離本主。白骨當風飏卻。免占檀那地土。衣物。盡付侍者。飯僧。始聞初夜鐘聲。坐逝。侍者如約喚之。師睜眼應曰。爭么。者曰和尚何裸跣而去。師曰。來時何有。者欲強穿衣。師曰。休留與後人。者曰。正恁么時如何。師曰。也只恁么。復書一偈云。七十三年如掣電。臨行為君通一線。鐵牛𨁝跳過新羅。撞破虛空七八片。壽七十三。皇統三年五月五日也。
元 覺慶．德林二師傳
覺慶。號壽堂。四明毛氏子。弱歲禮壽梅峰為落髮。師精戒律。遊戲人間。脫然無礙。凡可以澤物利人之事。至於甃衢。鑿井。施湯。茗行。針藥。事無鉅細。靡不鼓勇直前。見人行之。如出乎己。助成益力。至正間。至云間隨喜。普照佛會。忻然
【現代漢語翻譯】 現代漢語譯本： 去。
在雲南（滇）有個僧人，名叫慈濟。他曾經在洱海東北的青顛山險峻的石頭上，禮拜迦葉佛（過去七佛之一）。每天功課是拜一百拜。人們稱那塊石頭為『禮拜石』。石頭下面是深不可測的深淵。後來慈濟就在石頭上圓寂了。現在沒有人能夠登上那塊石頭。這種示現難以思議，都是得道高僧的流風餘韻。
咸平府大覺寺法慶禪師傳
法慶禪師是佛國白禪師的弟子，曾經掌管文書記錄。最初住在泗州普照寺，後來遷到嵩山少林寺。北宋汴京被金兵攻破時被俘虜，在北方放牛。只有一個講經的和尚認出了他。之後住在東京（今開封）。一次，侍者讀《洞山錄》，法慶禪師做了『愚癡齋』。侍者說古人非常奇特。法慶禪師說：『我圓寂后，你可以呼喚我。如果我能回來，那就是有道力。』後來預知自己將要圓寂的時間，於是作偈說：『今年五月初五，四大（地、水、火、風）將要離開身體的主人。白骨將被風吹散，免得佔據施主（檀那）的土地。』將衣物全部交給侍者，齋飯供養僧眾。剛聽到初夜的鐘聲，就坐著圓寂了。侍者按照約定呼喚他。法慶禪師睜開眼睛應道：『做什麼？』侍者說：『和尚為何赤身而去？』法慶禪師說：『來的時候有什麼？』侍者想要強行給他穿衣服。法慶禪師說：『留下給後人吧。』侍者說：『正在這個時候該如何？』法慶禪師說：『也只是這樣。』又寫了一首偈子說：『七十三年如閃電，臨終為你打通一線。鐵牛一躍跳過新羅（古國名），撞破虛空七八片。』法慶禪師享年七十三歲，圓寂于皇統三年五月初五。
元 覺慶、德林二師傳
覺慶禪師，號壽堂，是四明（今寧波）毛氏的兒子。年幼時在壽梅峰剃度出家。覺慶禪師精通戒律，遊戲人間，灑脫自在，沒有任何阻礙。凡是可以利益眾生的事情，例如修路（甃衢），挖井（鑿井），施捨湯藥（施湯、茗行、針藥），事情無論大小，都奮勇直前。看到別人做這些事，就像自己做的一樣，幫助他們完成，增加他們的力量。至正年間，到云間（今上海松江）隨喜參加普照寺的佛會，非常高興。
【English Translation】 English version: Departed.
In Yunnan (Dian), there was a monk named Ciji (Compassionate Relief). He used to worship Kashyapa Buddha (one of the past seven Buddhas) on a perilous rock on Qingdian Mountain, northeast of Erhai Lake. His daily practice was to prostrate one hundred times. People called that rock 'Prostration Rock'. Below the rock was an unfathomable abyss. Later, Ciji attained enlightenment and passed away on that rock. Now, no one can step on that rock. This manifestation is inconceivable, all being the legacy of enlightened monks.
Biography of Chan Master Faqing of Dajue Temple in Xianping Prefecture
Chan Master Faqing was a disciple of Chan Master Bai of Foguo Temple, and once managed documents and records. He initially resided at Puzhao Temple in Sizhou, and later moved to Shaolin Temple on Mount Song. When Bianjing (Kaifeng) of the Northern Song Dynasty was captured by the Jin army, he was taken prisoner and herded cattle in the north. Only one sutra-lecturing monk recognized him. Later, he lived in Tokyo (present-day Kaifeng). Once, when a attendant was reading the 'Dongshan Record', Chan Master Faqing performed the 'Ignorance Feast'. The attendant said that the ancients were very extraordinary. Chan Master Faqing said, 'After I pass away, you can call out to me. If I can return, then I have spiritual power.' Later, knowing the time of his passing, he composed a verse saying, 'This year, on the fifth day of the fifth month, the four elements (earth, water, fire, wind) will leave the body's master. The white bones will be scattered by the wind, avoiding occupying the land of the benefactors (Danna).' He gave all his clothes and belongings to the attendant and offered a meal to the monks. Just as he heard the bell ringing for the first night watch, he passed away in a seated position. The attendant called out to him as agreed. Chan Master Faqing opened his eyes and responded, 'What is it?' The attendant said, 'Why did the abbot leave naked?' Chan Master Faqing said, 'What was there when I came?' The attendant wanted to forcibly put clothes on him. Chan Master Faqing said, 'Leave them for later people.' The attendant said, 'What about at this very moment?' Chan Master Faqing said, 'It's just like this.' He then wrote another verse saying, 'Seventy-three years like lightning, on the verge of death, I open a line for you. The iron ox leaps over Silla (ancient kingdom), smashing the void into seven or eight pieces.' Chan Master Faqing lived to the age of seventy-three and passed away on the fifth day of the fifth month of the third year of the Huangtong era.
Biographies of Masters Jueqing and Delin of the Yuan Dynasty
Chan Master Jueqing, also known as Shouting, was the son of the Mao family of Siming (present-day Ningbo). He was tonsured at Shoumei Peak at a young age. Chan Master Jueqing was proficient in the precepts, played in the world, and was free and unhindered, without any obstacles. Anything that could benefit sentient beings, such as repairing roads (zhu qu), digging wells (zao jing), giving away soup and medicine (shi tang, ming hang, zhen yao), no matter how big or small, he would bravely step forward. Seeing others doing these things, it was as if he was doing them himself, helping them to complete them and increase their strength. During the Zhizheng era, he went to Yunjian (present-day Songjiang, Shanghai) to joyfully participate in the Buddhist assembly at Puzhao Temple, and was very happy.
欲就。會入滅期。以正月二十三日。預作書。別四明及杭之麹院道友。附偈曰。無量劫來元有我。無有有我我亦無。無我無人無覓處。蕩蕩光明耀太虛。人皆止之。不聽。有陳源堅者。迎歸其家。越二日。師曰。月明立到三更后。徹骨寒來有幾人。既云歸去。胡顏復留。言已寂然。探之已逝矣。大眾奔赴。舁于西延恩。茶毗。而遍體汗下。復迎歸。是夕紅光燭天。停十日顏貌如生。鬚髮自長。源堅深信。舍所居為庵而祠之。加髹漆焉。
德林者。東甌人也。至正間。掛錫上海之柘澤廢寺。飢寒弗嬰其心。歲夏五。忽語人曰。疇能施我一龕。九月一日。焚卻此身。人以為欺。不之信。至期。空缽囊易薪樵自環。趺坐合掌云。二十七年學無為。信手拈來獲得渠(云云)。火從身起。觀者始矍然。膜拜請曰。活燒人地裡不祥。師火中應曰。雨過無妨。
明 落魄僧(附雪梅)
永隆。姑蘇施氏子。在襁褓。即不茹葷血。惟佛法是慕。年逾冠。白父母求出家。遂舍入尹山崇福寺。落髮爲僧。受具戒。志力苦澹。耿耿與嘗人殊。偶夜坐。聞空中天神報曰。此寺創于梁天監。毀於元末。逮今三十年。吾受佛囑。衛此伽藍。師能重建。當陰相之。師乃感天神之言。遂鳴眾檀。即刺指血書華嚴法華二大經。以立愿。
【現代漢語翻譯】 現代漢語譯本： 他預感到自己入滅的日期將近，于正月二十三日，預先寫信，告別四明和杭州麹院的道友，信中附偈語說：『無量劫以來，本來就有我，說有我，其實我也沒有。無我無人，無處可尋覓，光明浩蕩，照耀太虛空。』人們都勸阻他，他不聽。有個叫陳源堅的人，迎接他到自己家中。過了兩天，師父說：『月亮明亮，要到三更以後，徹骨的寒冷，有幾人能體會？既然說要歸去，為何還要留戀？』說完就寂然不動了。探視后，發現已經逝世了。大眾奔赴而來，將他抬到西延恩寺，準備荼毗（火化）。但發現他遍體汗下，又迎回。當晚，紅光照亮天空。停放十日，顏貌如生，鬚髮自己生長。陳源堅深信不疑，將所居住的地方捨出來作為庵堂來供奉他，並加以油漆。 德林，是東甌人。至正年間，在上海的柘澤廢寺掛單。飢寒沒有困擾他的心。那年夏天五月，忽然對人說：『誰能施捨我一個龕位？九月一日，焚燒掉這個身體。』人們認為他在說謊，不相信他。到了那天，他用空缽和囊袋收集柴火，將自己環繞起來，然後趺坐合掌說：『二十七年學習無為，信手拈來獲得了它（云云）。』火從他身上燃起，觀看的人才驚愕起來，跪拜請求說：『活人焚燒，這地方不吉利。』師父在火中應答說：『雨過就沒事了。』 明代 落魄僧（附雪梅） 永隆，是姑蘇施氏的兒子。還在襁褓中，就不吃葷腥。只對佛法有興趣。年滿二十歲，告訴父母要求出家。於是捨身進入尹山崇福寺，落髮爲僧，受具足戒。志向堅定，與常人不同。一次夜裡打坐，聽到空中有天神告知說：『此寺建立于梁天監年間，毀於元朝末年，到現在已經三十年了。我受佛的囑託，衛護這個伽藍（寺廟）。師父如果能重建，我當在暗中相助。』師父於是感應天神的話，於是告知眾位檀越（施主），即刺指血書寫《華嚴經》、《法華經》二部大經，以此立下誓願。
【English Translation】 English version: Foreseeing his approaching Parinirvana (final departure), on the 23rd day of the first month, he wrote letters in advance to bid farewell to his fellow practitioners in Siming and Qu Yuan Monastery in Hangzhou, attaching a verse that said: 'From countless kalpas (aeons) ago, there has originally been a 'me', yet there is no 'me', and 'I' am also non-existent. Without 'me', without 'person', there is nowhere to seek; the vast and boundless light illuminates the great void.' People tried to dissuade him, but he would not listen. A man named Chen Yuanjian welcomed him to his home. Two days later, the Master said, 'The moon is bright, and it will be after the third watch (midnight); how many can feel the bone-chilling cold?' Having said he would depart, why linger with a face of reluctance?' After speaking, he became still. Upon checking, he had passed away. The masses rushed over and carried him to Xiyan'en Monastery for cremation. However, they found his body covered in sweat, so they brought him back. That evening, a red light illuminated the sky. After ten days, his face and appearance remained lifelike, and his beard and hair grew on their own. Chen Yuanjian deeply believed and donated his residence to be a hermitage to enshrine him, and he had it lacquered. Delin was a native of Dong'ou. During the Zhizheng era, he stayed at the abandoned Zheze Temple in Shanghai. Hunger and cold did not trouble his mind. In the fifth month of summer that year, he suddenly said to people, 'Who can provide me with a niche? On the first day of the ninth month, I will burn this body.' People thought he was lying and did not believe him. When the day arrived, he used an empty bowl and bag to gather firewood and surrounded himself with it. Then he sat in the lotus position, put his palms together, and said, 'For twenty-seven years, I have studied non-action, and I have casually grasped it (etc.).' Fire started from his body, and the onlookers were astonished. They prostrated and pleaded, 'Burning a living person is inauspicious for this place.' The Master responded from within the fire, 'It will be fine after the rain.' Ming Dynasty: A Destitute Monk (with Xue Mei) Yonglong was the son of the Shi family of Gusu. Even in infancy, he did not eat meat or blood. He was only interested in the Buddha Dharma. When he reached the age of twenty, he told his parents that he wanted to become a monk. So he entered Chongfu Temple in Yinshan, shaved his head, and became a monk, receiving the full precepts. His aspiration was firm and different from ordinary people. One night while meditating, he heard a heavenly being in the air say, 'This temple was founded in the Tianjian era of the Liang Dynasty and destroyed at the end of the Yuan Dynasty. It has been thirty years now. I have received the Buddha's instructions to protect this Sangharama (monastery). If the Master can rebuild it, I will assist in secret.' The Master was moved by the words of the heavenly being and informed the lay devotees (Danyue), and he pricked his finger to write the two great sutras, the Avatamsaka Sutra (Flower Garland Sutra) and the Lotus Sutra, in blood to make a vow.
書時。筆端出舍利。燁然有光。人罔不駭異敬信。師裒資庀材。先創大雄殿。舟往三衢。構大木過錢塘江。颶風飄筏將入海。舟之眾皆嘆泣。師曰。吾之所為。皆神所警發。神寧食言者乎。俄頃風轉。回筏抵江岸。木商黃有亮異之。與同友曰。奇哉。殿成當爲造大佛像以報。以 洪武辛未八月。殿乃成。二十五年壬申。朝廷度僧。師引其徒赴京師。試經請牒。時沙彌三千餘人。其中多有不能記經欲冒請者。於是 上怒。送錦衣衛。皆籍為軍。師慈憫無可救。遂詣奉天門。奏聞欲焚身以求免。 上允。以二月二十五日。 敕內臣。以武士嚴衛其龕。至雨華臺。師出龕望闕拜辭。入龕索楮。書偈曰。三十三年一幻身。洞然性火見全真。 大明佛法興隆日。永祝皇圖億萬春。又取香一瓣。書風調雨順四字。語內臣曰。煩奏 上。遇旱以此香祈雨必驗。須臾秉炬自焚。煙𦦨凌空。異香撲人。群鶴飛翔于龕頂。良久。火余斂舍利無算。於是。三千餘人悉宥罪。給牒為僧。皆師賜也。時大旱。 上召僧錄司官。迎師所遺之香。到天禧寺。率眾祈雨。以三日為期。至夜即降大雨。 上喜而謂群臣曰。此真永隆雨耳 上親制落魄僧詩。以彰之。是年八月。弟子奉骨歸。葬于尹山。而塔焉。
雪梅。不知何許人。止天禧寺。嘗游雨
【現代漢語翻譯】 現代漢語譯本：當時，筆端出現舍利，光芒閃耀，人們無不驚駭、敬佩、信服。永隆禪師籌集資金，準備木材，首先建造了大雄寶殿。用船運送木材到三衢（地名）。運送大木材經過錢塘江時，遇到颶風，木筏將被吹入大海。船上的人都嘆息哭泣。永隆禪師說：『我所做的一切，都是神靈所警示啓發的，神靈難道會食言嗎？』不久，風向轉變，木筏返回江岸。木材商人黃有亮對此感到驚異，對他的朋友說：『太神奇了！殿宇建成后，應當建造大佛像來報答。』在洪武辛未年八月，大殿建成。洪武二十五年壬申年，朝廷選拔僧人，永隆禪師帶領他的弟子前往京師，參加考試，請求頒發度牒。當時沙彌（小和尚）有三千多人，其中很多人不能記住經文，想要冒充通過。於是皇上震怒，將他們交給錦衣衛，全部登記為軍戶。永隆禪師慈悲憐憫，卻無力挽救，於是前往奉天門，上奏皇上，說要焚身以求得赦免。皇上應允。在二月二十五日，敕令內臣，用武士嚴加守衛他的龕（焚化用的場所），到達雨華臺。永隆禪師走出龕，向皇宮方向拜別，進入龕中索要紙筆，寫下偈（佛教詩歌）說：『三十三年如夢幻之身，洞然明白性火顯現真如。大明佛法興盛隆昌之日，永遠祝願皇圖億萬年長春。』又取出一瓣香，寫上『風調雨順』四個字，告訴內臣說：『煩請上奏皇上，遇到旱災，用這瓣香祈雨必定靈驗。』不久，永隆禪師手持火炬自焚，煙霧升騰到空中，奇異的香味撲鼻而來，成群的仙鶴在龕頂飛翔。過了很久，火熄滅后，收集到的舍利多得數不清。於是，三千多人全部被赦免罪過，頒發度牒成為僧人，這都是永隆禪師所賜予的。當時正值大旱，皇上召見僧錄司的官員，迎請永隆禪師遺留的香，到天禧寺，率領眾人祈雨，以三天為期限，到晚上就降下大雨。皇上高興地對群臣說：『這真是永隆（禪師）帶來的雨啊！』皇上親自作《落魄僧詩》來彰顯這件事。這年八月，弟子們護送永隆禪師的骨灰歸來，安葬在尹山，並建造了塔。
雪梅，不知道是什麼地方的人，住在天禧寺，曾經遊歷雨...
【English Translation】 English version: At that time, relics appeared from the tip of his brush, shining brightly, and people were all shocked, admired, and convinced. Chan Master Yonglong raised funds and prepared materials, first building the Great Hero Hall (Daxiong Dian, main hall in a Buddhist temple). He transported wood by boat to Sanqu (place name). When transporting large timbers across the Qiantang River, they encountered a hurricane, and the raft was about to be blown into the sea. The people on the boat all sighed and wept. Chan Master Yonglong said, 'Everything I do is inspired by the gods. Would the gods break their promise?' Soon, the wind shifted, and the raft returned to the riverbank. The timber merchant Huang Youliang was amazed by this and said to his friends, 'How amazing! When the hall is completed, we should build a large Buddha statue to repay him.' In the eighth month of the Xinwei year of Hongwu, the hall was completed. In the Renshen year of the twenty-fifth year of Hongwu, the imperial court selected monks. Chan Master Yonglong led his disciples to the capital to take the examination and request the issuance of ordination certificates (dudie). At that time, there were more than three thousand novice monks (shami), many of whom could not remember the scriptures and wanted to pass by pretending. Therefore, the Emperor was furious and handed them over to the Embroidered Uniform Guard (Jinyiwei, imperial secret police), and all were registered as military households. Chan Master Yonglong was compassionate and sympathetic, but unable to save them, so he went to Fengtian Gate (gate of the Forbidden City) and petitioned the Emperor, saying that he would burn himself to seek amnesty. The Emperor agreed. On the twenty-fifth day of the second month, he ordered the eunuchs to have soldiers strictly guard his niche (kan, place for cremation), and they arrived at Yuhua Terrace. Chan Master Yonglong came out of the niche, bowed towards the imperial palace, entered the niche, and asked for paper and pen, writing a verse (ge, Buddhist poem) saying, 'Thirty-three years like a dreamlike body, clearly understanding that the fire of nature reveals true reality. On the day when the Dharma of the Great Ming Dynasty flourishes, may the imperial reign be blessed with billions of years of spring.' He also took a petal of incense, wrote the four characters 'Favorable Weather' (fengtiao-yushun), and told the eunuch, 'Please report to the Emperor that if there is a drought, praying for rain with this petal of incense will surely be effective.' Soon, Chan Master Yonglong held a torch and immolated himself, the smoke rising into the air, and a strange fragrance filled the air. Flocks of cranes flew over the top of the niche. After a long time, when the fire went out, countless relics were collected. Therefore, all three thousand people were pardoned, and ordination certificates were issued to them to become monks, all of which were bestowed by Chan Master Yonglong. At that time, there was a severe drought. The Emperor summoned the officials of the Sangluosi (Buddhist registry) to welcome the incense left by Chan Master Yonglong to Tianxi Temple, and led the people to pray for rain, with a three-day deadline. That night, heavy rain fell. The Emperor happily said to his ministers, 'This is truly the rain brought by Yonglong (Chan Master)!' The Emperor personally wrote the 'Ragged Monk Poem' to highlight this event. In August of that year, the disciples escorted Chan Master Yonglong's ashes back and buried them in Yin Mountain, and built a pagoda.
Xuemei, it is not known where he is from, lives in Tianxi Temple, and once traveled to Yu...
華臺。性宕不羈。出言無度。解詩清奇。人爭傳誦之。數年後。行歌於市。命童子圍繞踏歌曰。老雪梅。今日不歸。幾時歸。輒自答曰。歸歸。三答端坐而逝。
明 祖遇傳
祖遇。不知何許人。自稱慈海舟之徒。自金陵來遠安。縛禪於法琳洞。跏趺而坐。足跡未嘗及山下。又服水齋。不粒食惟飲水。如此者四十九日。每歲率以為嘗。成化十五年。提學副使薛綱。督學至遠安。至洞見遇臞瘦若有病者。因謂之曰。巖岡僻寂。非人所居。何乃自苦如此。遇曰。不如此不能成正覺。又問曰。人七日不食則死。聞汝水齋四十九日。何術致然耶。遇曰。吾知傳吾師之教。無他術也。但先三五日。為飢火所燒。體熱而倦。力不能支。越六七日之後。飲水透徹。覺清爽如嘗。薛嘆慕而去。十八年。薛再過洞。遇尚無恙。見庵之西檻。為巖之墜石所毀。去禪所僅丈許。薛詰之曰。汝能先知巖石之墜。而不懼乎。曰。不知也。薛曰。石無慧眼。汝非金身。若一夕再墜。汝其齏粉矣乎。聖賢有戒知命者。不立乎巖牆之下。汝宜識之慎之。遇微笑而不答。至二十年五月初二夜半。雷雨大作。巖石亂墜。其聲動地。遇壓焉遂寂。年才四十。其立志之堅。至死不變如此。
明河曰。無論世出世法。辦志如此。何事不辦。死生
【現代漢語翻譯】 現代漢語譯本：華臺（Huatai，人名），天性放蕩不羈，說話沒有節制，但對詩歌的理解卻清新奇特，人們爭相傳誦他的作品。幾年后，他在市場上邊走邊唱，讓童子們圍繞著他，一邊跳舞一邊唱道：『老雪梅（Lao Xuemei，可能是人名或詩歌名），今天不回來，要到什麼時候才回來？』他自己回答說：『回來，回來。』這樣回答了三次，然後端坐而逝。
明朝 祖遇傳
祖遇（Zuyu，人名），不知道是哪裡人，自稱是慈海舟（Cihai Zhou，人名）的徒弟。從金陵（Jinling，地名，今南京）來到遠安（Yuan'an，地名）。在法琳洞（Falin Dong，地名）里禪修，盤腿而坐，足跡從未到過山下。他又實行『服水齋』，不吃糧食只喝水。這樣持續了四十九天，每年都這樣做。成化十五年（公元1479年），提學副使薛綱（Xue Gang，人名）到遠安督學，到洞里看見祖遇瘦弱得像生病一樣，就對他說：『巖石山岡偏僻寂靜，不是人居住的地方，你為什麼這樣自討苦吃？』祖遇說：『不這樣就不能成就正覺（Zhengjue，佛教術語，指完全的覺悟）。』薛綱又問：『人七天不吃飯就會死，聽說你服水齋四十九天，用什麼方法做到的？』祖遇說：『我只是知道傳我師父的教誨，沒有其他方法。只是開始的三五天，被飢餓的火焰所燒，身體發熱而疲倦，力不能支撐。過了六七天之後，飲水通透全身，感覺清爽如新。』薛綱歎服而去。十八年（公元1482年），薛綱再次經過洞穴，祖遇仍然安然無恙。看見庵的西邊欄桿，被巖石墜落所毀壞，距離禪修的地方只有一丈左右。薛綱責問他說：『你能預先知道巖石會墜落，難道不害怕嗎？』祖遇說：『不知道。』薛綱說：『石頭沒有智慧的眼睛，你也不是金剛不壞之身，如果一晚上再墜落，你豈不是要粉身碎骨了嗎？聖賢有告誡懂得天命的人，不要站在危險的墻壁下面。你應該認識到這一點，謹慎一點。』祖遇微笑而不回答。到二十年（公元1484年）五月初二半夜，雷雨大作，巖石亂墜，聲音震動大地，祖遇被壓在下面就去世了，年齡才四十歲。他立志的堅定，到死都不改變，就是這樣。
明河（Minghe，人名）說：無論是世間法還是出世間法，立定志向如此，什麼事辦不成？生死又算得了什麼呢？
【English Translation】 English version: Huatai (Huatai, a personal name), was naturally unrestrained and spoke without measure, but his understanding of poetry was fresh and unique, and people competed to spread his works. Several years later, he walked and sang in the market, asking children to surround him, dancing and singing: 'Old Xuemei (Lao Xuemei, possibly a person's name or a poem's name), won't return today, when will you return?' He answered himself: 'Returning, returning.' After answering three times in this way, he sat upright and passed away.
Biography of Zuyu in the Ming Dynasty
Zuyu (Zuyu, a personal name), it is not known where he was from, claimed to be a disciple of Cihai Zhou (Cihai Zhou, a personal name). He came from Jinling (Jinling, a place name, now Nanjing) to Yuan'an (Yuan'an, a place name). He practiced Chan meditation in Falin Cave (Falin Dong, a place name), sitting cross-legged, and his footprints never reached the foot of the mountain. He also practiced 'water fasting', not eating grains but only drinking water. He continued this for forty-nine days, and did so every year. In the fifteenth year of Chenghua (1479 AD), Xue Gang (Xue Gang, a personal name), the deputy envoy of education, came to Yuan'an to supervise education. When he saw Zuyu in the cave, who was as thin as if he was sick, he said to him: 'The rocky hills are remote and quiet, not a place for people to live. Why do you make yourself suffer like this?' Zuyu said: 'If I don't do this, I cannot achieve Zhengjue (Zhengjue, a Buddhist term, referring to complete enlightenment).' Xue Gang asked again: 'People will die if they don't eat for seven days. I heard that you have been water fasting for forty-nine days. What method did you use to achieve this?' Zuyu said: 'I only know to pass on the teachings of my master, there is no other method. It's just that in the first three to five days, I am burned by the flames of hunger, my body is hot and tired, and I can't support myself. After six or seven days, drinking water penetrates the whole body, and I feel refreshed as new.' Xue Gang admired and left. In the eighteenth year (1482 AD), Xue Gang passed by the cave again, and Zuyu was still safe and sound. He saw that the west railing of the hermitage was destroyed by falling rocks, only about ten feet away from the place of meditation. Xue Gang questioned him and said: 'You can foresee that the rocks will fall, aren't you afraid?' Zuyu said: 'I don't know.' Xue Gang said: 'Stones have no wise eyes, and you are not indestructible. If they fall again one night, wouldn't you be crushed to pieces? Sages have warned those who understand destiny not to stand under dangerous walls. You should realize this and be cautious.' Zuyu smiled and did not answer. On the second night of the fifth month of the twentieth year (1484 AD), there was a great thunderstorm, and rocks fell in disorder, the sound shaking the earth. Zuyu was crushed underneath and died, only forty years old. His determination was so firm that he did not change until his death.
Minghe (Minghe, a personal name) said: Whether it is worldly or otherworldly matters, if one is so determined, what can't be accomplished? What is the matter of life and death?
浮幻。有道者。視之如戲。處之若無。薛告語諄諄。何異對醒人說夢。宜乎。遇笑而不答也。
善信．大云傳
善信。字無疑。蘇州嘉定吳氏子也。年二十九。削染為僧。不識一字。惟事禪那入玄墓。參萬峰和尚。忽有得。謂眾曰。我自出家以來。脅不至席。今日始了當矣。未幾。示微疾。索浴入龕。畢於彈指間。歘然火起。自焚其身。是蓋得道急於入滅者也。或贊之以偈曰。一念才空萬境忘。更無餘事可商量。翻身永入火光定。驚倒靈山老藥王。出輪迴又入輪迴。究竟何曾有去來。昨夜冰河中發𦦨。虛空燒作一堆灰。
大云。襄陽人。初為北京吉祥寺僧。大極之弟。性敏重。通內外學。戒律清苦。嘉靖中。住廣德寺。律身事眾。人無間然。偶二僧相哄不已。云作齋。為之釋憤。因謂曰。昔吾兄大極在京中。一日試合掌。自誦云。愿生西方凈土中。九品蓮花為父母。即坐化。我今為汝解紛。亦當學吾兄自便耳。因趺坐合掌。誦前二句。言訖化去。
廣玉．寧義傳
廣玉。字無瑕。蜀資中紅蓮池人。在俗為孟居士。因睹世相無嘗。感焉而出家。一衲入九峰山。山最高處。為雷音寺。玉居寺九年。習枯安靜。霍然有得。萬曆甲申歲。忽告眾曰。三月七日。貧道與諸君別矣。自是水漿不入口
【現代漢語翻譯】 現代漢語譯本： 浮幻（虛浮不實的事物）。有道者（得道之人）。視之如戲（看待它如同遊戲一般）。處之若無（對待它就像不存在一樣）。薛（指薛道衡，隋朝詩人）告語諄諄（懇切地勸告）。何異對醒人說夢（和對清醒的人說夢話有什麼區別呢）？宜乎（難怪）。遇笑而不答也（遇到嘲笑也不回答）。
善信．大云傳
善信（法號）。字無疑。蘇州嘉定吳氏之子。二十九歲時，剃度出家為僧。不識一字。只專注于禪那，隱居於玄墓。參拜萬峰和尚。忽然有所領悟。對眾人說：『我自從出家以來，脅不至席（從不躺下休息），今天才算真正明白了。』不久，略微示現疾病。索要浴盆入龕（進入存放骨灰的容器）。在彈指之間圓寂。忽然火起，自焚其身。這大概是得道后急於入滅的人啊。有人用偈語讚頌他：『一念才空萬境忘（一個念頭空了，萬千景象都消失了），更無餘事可商量（再也沒有其他事情可以考慮）。翻身永入火光定（轉身永遠進入火光三昧），驚倒靈山老藥王（驚倒了靈山的老藥王）。出輪迴又入輪迴（脫離輪迴又進入輪迴），究竟何曾有去來（究竟哪裡有過離開和到來）？昨夜冰河中發𦦨（昨夜在冰河中生出火焰），虛空燒作一堆灰（將虛空燒成一堆灰燼）。』
大云（法號）。襄陽人。最初是北京吉祥寺的僧人。大極（法號）的弟弟。天性聰敏穩重。通曉內外學問。戒律清凈刻苦。嘉靖年間，住在廣德寺。以戒律約束自身，服務大眾，人們沒有異議。偶然有兩個僧人互相爭吵不休。大云做齋飯，為他們化解怨恨。於是對他們說：『以前我的哥哥大極在京城中，有一天嘗試合掌，自己誦唸道：『愿生西方凈土中（希望往生到西方極樂世界），九品蓮花為父母（以九品蓮花作為父母）。』說完就坐化了。我現在為你們解決紛爭，也應當學習我的哥哥，自己方便就好。』於是結跏趺坐，合掌，誦唸前面的兩句偈語。說完就圓寂了。
廣玉．寧義傳
廣玉（法號）。字無瑕。四川資中紅蓮池人。在家時是孟居士。因為看到世間景象沒有常態，有所感悟而出家。身穿一衲（一件僧衣）進入九峰山。山中最高的地方，是雷音寺。廣玉在寺中住了九年。習慣於枯燥安靜的生活。忽然有所領悟。萬曆甲申年，忽然告訴眾人說：『三月七日，貧道就要和各位告別了。』從此以後，水漿不入口（不喝水也不吃東西）。
【English Translation】 English version: Floating illusions. The enlightened one views them as a play, treats them as nothing. Xue's (referring to Xue Daoheng, a poet of the Sui Dynasty) earnest advice, what difference is there from telling a sleeping person a dream? No wonder he meets laughter and does not answer.
Shanxin. Dayun Biography
Shanxin (Dharma name), styled Wuyi, was a son of the Wu family of Jiading, Suzhou. At the age of twenty-nine, he shaved his head and became a monk. He did not know a single character, only devoted himself to dhyana (禪那, meditation) and secluded himself in Xuanmu. He visited the Venerable Wanfeng and suddenly had an awakening. He said to the assembly, 'Since I became a monk, my side has not touched the mat (never lay down to rest); today I have finally understood.' Not long after, he showed a slight illness. He asked for a bathing tub and entered the niche (a container for storing ashes). He passed away in the snap of a finger. Suddenly, a fire arose and he immolated himself. This is probably someone who, after attaining enlightenment, was eager to enter nirvana. Someone praised him with a gatha (偈語, verse): 'When a single thought is emptied, myriad realms are forgotten, there is nothing else to discuss. Turning over, he enters the samadhi (三昧, meditative absorption) of fiery light forever, startling the old medicine king of Ling Mountain (靈山, Vulture Peak). Leaving samsara (輪迴, cycle of rebirth) and entering samsara again, ultimately, where has there ever been coming and going? Last night, flames arose in the icy river, burning the void into a pile of ashes.'
Dayun (Dharma name) was a native of Xiangyang. Initially, he was a monk at Jixiang Temple in Beijing, the younger brother of Daji (Dharma name). He was intelligent and steady, versed in both internal and external learning. He was strict and diligent in observing the precepts. During the Jiajing era, he resided at Guangde Temple. He disciplined himself and served the community, and people had no objections. Once, two monks were arguing incessantly. Dayun prepared a vegetarian meal to resolve their resentment. He then said to them, 'In the past, my brother Daji, in the capital, once tried to join his palms and recited, 'May I be born in the Western Pure Land (西方凈土, Sukhavati), with the nine-grade lotus as my parents.' Then he passed away while sitting. Now I will resolve your dispute, and I should also learn from my brother and do what is convenient for myself.' Then he sat in the lotus position, joined his palms, and recited the preceding two lines of the gatha. After speaking, he passed away.
Guangyu. Ningyi Biography
Guangyu (Dharma name), styled Wuxia, was a native of Honglian Pond in Zizhong, Sichuan. In lay life, he was a lay devotee named Meng. Because he saw that the phenomena of the world were impermanent, he was moved and left home. Wearing a single kasaya (袈裟, monk's robe), he entered Nine Peaks Mountain. The highest place in the mountain was Leiyin Temple. Guangyu lived in the temple for nine years, accustomed to a life of austerity and quietude. Suddenly, he had an awakening. In the year of Jiashen in the Wanli era, he suddenly told the assembly, 'On the seventh day of the third month, this poor monk will bid farewell to you all.' From then on, he did not take water or food into his mouth.
者二十餘日。而神氣益王。膜拜求法語者。日嘗數百人。悉煦婉酬答。如輪轉水注。絫絫不絕口。而聞之者。無弗感激發心。至期沐浴升座。忽天盡暝。雷大震。檐瓦欲飛。眾皆栗伏。不敢仰視。少選日霽。師乃慈音慰眾。且云。吾之遺骸。如澄過白蠟。隨汝輩意置之。言訖而化。初厝骸于桶。三期開之。顏貌如生。彭之士民。舉銅萬斤。創塔殿于峰頂。漆而奉之。
寧義。亦資人。初居三堆山。后雲遊遇知識。命事苦行法門。因茹菜㗖豆。兀坐精練。人有致譏者。義曰。我業障深重。非如此不可。久之有所得。萬曆癸未。積薪自焚。才舉炬若朽株。斯須而盡。識者謂。入火光三昧矣。
夜臺．秋月傳
夜臺者。西蜀人。少習引導辟榖之術。遇大智師于峨眉。剃髮受戒。辭師至終南伏牛。又至五臺多服水齋。日則靜坐。夜則游臺。人因呼為夜臺。五臺方圓五百里。暴風怒號。走大石。吹騾馬。如掃葉。師棕衣棕帽。手握鐵杖。遇風則止。風止則行。有時昏黑。墮入坑谷中。鐵杖垂卷。而師無恙。遇虎即投身。示之曰。汝啖我結一小緣。遇礦賊。振錫環響。賊遙呼曰。夜臺師懾伏不敢動。大雪滿山。眾負鍤跡師雪中。師已僵槁。雪埋腰膝間。眾舁歸。置熱火土銼上。沃以湯。稍久乃蘇。復夜行如前矣
【現代漢語翻譯】 現代漢語譯本： 二十多天過去了，他的精神氣色更加旺盛。膜拜請求開示佛法的人，每天都有數百人。他都和藹委婉地迴應，就像水車轉動、水流傾注一樣，連綿不絕。聽到他開示的人，沒有不受到感動和激發的。到了圓寂的日子，他沐浴后升座，忽然天空完全昏暗下來，雷聲大震，屋檐上的瓦片都快要飛起來，眾人都害怕地趴在地上，不敢抬頭看。過了一會兒，太陽放晴，法師用慈悲的聲音安慰大家，並且說：『我的遺骸，就像澄過的白蠟一樣，隨你們的心意處置吧。』說完就圓寂了。最初將遺骸放在桶裡，三年後打開，顏容相貌還像活著一樣。彭州的士紳百姓，捐獻了上萬斤銅，在山峰頂上建造了塔和殿，塗上漆來供奉他。
寧義（人名），也是有資財的人。最初住在三堆山，後來雲遊四方，遇到善知識（指可以引導人們向善的人），被告知要修苦行法門。因此他吃蔬菜和豆類，獨自靜坐，精進修行。有人譏笑他，寧義說：『我的業障深重，不這樣做不行。』時間久了，他有所領悟。萬曆癸未年，他堆積柴火自焚。剛點燃柴火，就像枯朽的樹木一樣，一會兒就燒盡了。有見識的人說，這是進入了火光三昧（佛教中的一種禪定狀態）。
夜臺（人名），秋月傳
夜臺，是西蜀人。年輕時學習引導術和辟榖（不吃五穀雜糧）之術。在峨眉山遇到大智法師，剃度出家，受了戒。告別師父后，到終南山和伏牛山，又到五臺山，多次服用清水齋（只喝水）。白天則**（原文此處有省略，無法翻譯），夜晚則遊歷五臺山。人們因此稱他為夜臺。五臺山方圓五百里，經常有暴風怒號，捲走大石頭，吹動騾馬，就像掃落葉一樣。法師穿著棕色的衣服，戴著棕色的帽子，手裡握著鐵杖。遇到風就停下來，風停了就繼續行走。有時天色昏暗，掉入坑谷中，鐵杖彎曲，而法師卻安然無恙。遇到老虎就投身過去，告訴老虎說：『你吃我吧，我們結個善緣。』遇到礦賊，就搖動錫杖，發出響聲。礦賊遠遠地喊道：『是夜臺法師，懾服不敢動。』大雪覆蓋山野，眾人拿著鏟子在雪中尋找法師的軌跡。法師已經僵硬，雪埋到腰膝之間。眾人抬著他回去，放在燒熱的火和土塊上，用熱水澆灌。過了一會兒才甦醒過來，又像之前一樣在夜晚行走了。
【English Translation】 English version: More than twenty days passed, and his spirit became even more vigorous. Hundreds of people prostrated themselves daily, seeking his Dharma teachings. He responded to them all with warmth and gentleness, like a waterwheel turning and water flowing, continuously. Those who heard his teachings were all moved and inspired. On the day of his passing, he bathed and ascended the seat. Suddenly, the sky turned completely dark, and thunder roared, almost blowing the tiles off the eaves. Everyone prostrated in fear, not daring to look up. After a while, the sun cleared, and the master comforted the crowd with a compassionate voice, saying, 'My remains, like clarified beeswax, dispose of them as you wish.' After speaking, he passed away. Initially, his remains were placed in a bucket. Three years later, it was opened, and his face looked as if he were still alive. The gentry and common people of Pengzhou donated tens of thousands of pounds of copper to build a pagoda and hall on the mountaintop, which they lacquered and enshrined.
Ning Yi (name), was also a man of wealth. He initially lived in Three Piles Mountain. Later, he traveled around and encountered a wise teacher (referring to someone who can guide people towards goodness), who instructed him to practice the Dharma of asceticism. Therefore, he ate vegetables and beans, sitting alone in diligent practice. Some people ridiculed him. Ning Yi said, 'My karmic obstacles are deep and heavy; I cannot do otherwise.' After a long time, he gained some understanding. In the year of Guiwei in the Wanli reign, he piled up firewood and immolated himself. As soon as the fire was lit, it was like a rotten tree, burning to ashes in an instant. Those with knowledge said that he had entered the Fire Light Samadhi (a state of meditative absorption in Buddhism).
Ye Tai (name), Autumn Moon Transmission
Ye Tai was a native of Western Shu. In his youth, he studied guiding techniques and the art of Bigu (abstaining from grains). He encountered the Great Wisdom Master on Mount Emei, shaved his head, and received the precepts. After bidding farewell to his teacher, he went to Mount Zhongnan and Mount Funiu, and then to Mount Wutai, where he frequently practiced the Pure Water Fast (only drinking water). During the day, he ** (the original text has an omission here, untranslatable), and at night, he traveled around Mount Wutai. People therefore called him Ye Tai. Mount Wutai, five hundred miles in circumference, often experienced violent storms that swept away large stones and blew mules and horses like sweeping away fallen leaves. The master wore brown clothes and a brown hat, holding an iron staff in his hand. When he encountered wind, he would stop; when the wind stopped, he would continue walking. Sometimes, when it was dark, he would fall into pits and valleys. The iron staff would bend, but the master would be unharmed. When he encountered a tiger, he would throw himself forward, telling the tiger, 'Eat me, and we will form a good connection.' When he encountered bandits, he would shake his tin staff, making a sound. The bandits would shout from afar, 'It's Master Ye Tai, subdued and not daring to move.' When heavy snow covered the mountains, the people carried shovels and searched for the master's tracks in the snow. The master was already stiff, with snow buried up to his waist and knees. The people carried him back and placed him on heated fire and earth clods, pouring hot water on him. After a while, he revived and continued to walk at night as before.
。師夜中時見燈光野火。猛獸鬼怪。親見文殊。或為老比丘。或為美好婦女。抱嬰兒赤裸下體。頃刻不見。如是夜遊。二十餘年。歲癸卯。入京師。 慈聖太后。賜缽杖及紫襕袈裟一襲。師先。于塔院寺。設千盤會。于龍泉寺。設龍華會。皆四十九日。又于峨眉五臺。各鑄幽冥鐘一口。重萬三千斤。又于普陀峨眉。請藏經二部。又於九華。設水陸道場。其餘鏹粟。分施靜室及諸貧僧。銖兩尺寸。不入私橐。故久而緇素益信之。師往反四大名山。精神尪頓。繇蜀至廣陵。忽病作。道人某。斷指入糜。冀療師疾。師訶曰。出世人。豈效兒女子所為。吾期已近矣。是時疾已瘳。買一巨舫。設水陸像。放𦦨口不絕。庚戌十月。繇通州渡海。過福山。忻然欲留。先遣散諸弟子。獨留老道人自隨。登舟將行。有新安二賈客。懇附舟。師曰。此有緣人許諾。揚帆甚駛。問日中乎。曰中矣。命作飯。飯二客。復出襯錢授之。因禮十方諸佛曰。我欲歸海。眾驚曰。今已在海中。復何歸。師曰。我聞。解脫菩薩。臨命終時。戒其弟子。分身為三。一施鳥獸。一施魚鱉。一施螻蟻。我今亦爾。眾哀號牽挽。師出一紙授客。即解脫菩薩語也。眾方哀輓不已。師曰。汝為我禮佛。皆拜。師一躍入海。眾欲收帆援師。師端坐水浪上。搖手曰。帆一下
【現代漢語翻譯】 現代漢語譯本： 大師夜晚時常看見燈光和野火，以及猛獸鬼怪。他親眼見過文殊菩薩（Manjusri，智慧的象徵），有時顯現為年老的比丘（bhiksu，佛教僧侶），有時顯現為美麗的婦女，抱著嬰兒進行性行為，頃刻間又消失不見。就這樣夜遊了二十多年。癸卯年，大師進入京師。
慈聖太后賜予大師缽、杖以及一件紫色袈裟。大師先在塔院寺舉辦千盤會，又在龍泉寺舉辦龍華會，每次都持續四十九天。還在峨眉山和五臺山各鑄造了一口幽冥鐘，重達一萬三千斤。又在普陀山和峨眉山請藏經兩部。還在九華山設立水陸道場。其餘的錢財和糧食，都分發給靜室和貧困的僧侶，每一銖每一兩，每一尺寸，都不進入自己的口袋。因此時間長了，僧俗兩界都更加信任他。大師往返於四大名山，精神疲憊。從四川到廣陵，忽然發病。道人某砍斷手指放入粥中，希望能夠治好大師的疾病。大師呵斥道：『出世之人，怎麼能效仿小孩子所為？我的期限已經快到了。』這時疾病已經痊癒。大師買了一艘大船，設定水陸畫像，不斷地施放焰口。庚戌年十月，從通州渡海，經過福山，高興地想要停留。先遣散了眾弟子，只留下一個老道人跟隨。登上船將要出發時，有新安的兩個商人，懇求搭船。大師說：『這是有緣人。』答應了他們的請求。船揚帆行駛得很快。大師問：『現在是中午嗎？』回答說：『是中午了。』大師命人做飯，給兩位客人吃飯，又拿出錢給他們。於是禮拜十方諸佛說：『我想要歸海。』眾人驚恐地說：『現在已經在海中了，還要歸到哪裡去？』大師說：『我聽說，解脫菩薩（Mukti-bodhisattva，象徵從輪迴中解脫的菩薩）臨命終時，告誡他的弟子，將身體分為三份，一份施給鳥獸，一份施給魚鱉，一份施給螻蟻。我現在也要這樣做。』眾人哀號牽拉。大師拿出一張紙交給客人，那是解脫菩薩說的話。眾人正在哀傷牽拉不止。大師說：『你們為我禮佛。』眾人都拜了。大師一躍跳入海中。眾人想要收帆援救大師，大師端坐在水浪上，搖手說：『把帆放下！』 English version: The master often saw lights and wild fires, as well as fierce beasts and ghosts, at night. He personally witnessed Manjusri (Manjusri, symbol of wisdom), sometimes appearing as an old bhiksu (bhiksu, Buddhist monk), sometimes appearing as a beautiful woman, holding a baby and engaging in sexual acts, disappearing in an instant. He traveled at night like this for more than twenty years. In the year of Guimao, the master entered the capital.
The Empress Dowager Cisheng bestowed upon the master a bowl, a staff, and a purple kasaya (robe). The master first held a thousand-plate assembly at Tayuan Temple, and then held a Longhua assembly at Longquan Temple, each lasting for forty-nine days. He also cast two Youming bells, each weighing thirteen thousand catties, at Mount Emei and Mount Wutai. He also requested two copies of the Tripitaka (Buddhist scriptures) from Mount Putuo and Mount Emei. He also established a water and land dharma assembly at Mount Jiuhua. The remaining money and grain were distributed to quiet rooms and poor monks, every zhu (unit of weight), every liang (unit of weight), every cun (unit of length), did not enter his own pocket. Therefore, over time, both monks and laypeople trusted him more and more. The master traveled back and forth between the four famous mountains, his spirit exhausted. From Sichuan to Guangling, he suddenly fell ill. A Taoist priest cut off his finger and put it into the porridge, hoping to cure the master's illness. The master scolded: 'A person who has left the world, how can he imitate what children do? My time is near.' At this time, the illness had already healed. The master bought a large boat, set up water and land images, and continuously released flaming mouths (a ritual to feed hungry ghosts). In October of the year Gengxu, he crossed the sea from Tongzhou, passed Fushan, and happily wanted to stay. He first dismissed all the disciples, leaving only an old Taoist priest to follow. As he boarded the boat to depart, two merchants from Xin'an earnestly requested to board the boat. The master said: 'These are people with affinity.' He agreed to their request. The boat sailed very quickly. The master asked: 'Is it noon now?' The reply was: 'It is noon.' The master ordered people to cook food, gave the two guests food, and then took out money and gave it to them. Then he bowed to the Buddhas of the ten directions and said: 'I want to return to the sea.' The crowd exclaimed in fear: 'We are already in the sea, where else are you going to return to?' The master said: 'I have heard that when Mukti-bodhisattva (Mukti-bodhisattva, a bodhisattva symbolizing liberation from samsara) was about to die, he told his disciples to divide his body into three parts, one part to be given to birds and beasts, one part to be given to fish and turtles, and one part to be given to ants. I will do the same now.' The crowd wailed and pulled at him. The master took out a piece of paper and handed it to the guests, which were the words of Mukti-bodhisattva. The crowd was still wailing and pulling at him. The master said: 'You all bow to the Buddha for me.' Everyone bowed. The master jumped into the sea. The crowd wanted to lower the sail and rescue the master, but the master sat upright on the waves, waving his hand and saying: 'Lower the sail!'
【English Translation】 English version: The master often saw lights and wild fires, as well as fierce beasts and ghosts, at night. He personally witnessed Manjusri (Manjusri, symbol of wisdom), sometimes appearing as an old bhiksu (bhiksu, Buddhist monk), sometimes appearing as a beautiful woman, holding a baby and engaging in sexual acts, disappearing in an instant. He traveled at night like this for more than twenty years. In the year of Guimao, the master entered the capital. The Empress Dowager Cisheng bestowed upon the master a bowl, a staff, and a purple kasaya (robe). The master first held a thousand-plate assembly at Tayuan Temple, and then held a Longhua assembly at Longquan Temple, each lasting for forty-nine days. He also cast two Youming bells, each weighing thirteen thousand catties, at Mount Emei and Mount Wutai. He also requested two copies of the Tripitaka (Buddhist scriptures) from Mount Putuo and Mount Emei. He also established a water and land dharma assembly at Mount Jiuhua. The remaining money and grain were distributed to quiet rooms and poor monks, every zhu (unit of weight), every liang (unit of weight), every cun (unit of length), did not enter his own pocket. Therefore, over time, both monks and laypeople trusted him more and more. The master traveled back and forth between the four famous mountains, his spirit exhausted. From Sichuan to Guangling, he suddenly fell ill. A Taoist priest cut off his finger and put it into the porridge, hoping to cure the master's illness. The master scolded: 'A person who has left the world, how can he imitate what children do? My time is near.' At this time, the illness had already healed. The master bought a large boat, set up water and land images, and continuously released flaming mouths (a ritual to feed hungry ghosts). In October of the year Gengxu, he crossed the sea from Tongzhou, passed Fushan, and happily wanted to stay. He first dismissed all the disciples, leaving only an old Taoist priest to follow. As he boarded the boat to depart, two merchants from Xin'an earnestly requested to board the boat. The master said: 'These are people with affinity.' He agreed to their request. The boat sailed very quickly. The master asked: 'Is it noon now?' The reply was: 'It is noon.' The master ordered people to cook food, gave the two guests food, and then took out money and gave it to them. Then he bowed to the Buddhas of the ten directions and said: 'I want to return to the sea.' The crowd exclaimed in fear: 'We are already in the sea, where else are you going to return to?' The master said: 'I have heard that when Mukti-bodhisattva (Mukti-bodhisattva, a bodhisattva symbolizing liberation from samsara) was about to die, he told his disciples to divide his body into three parts, one part to be given to birds and beasts, one part to be given to fish and turtles, and one part to be given to ants. I will do the same now.' The crowd wailed and pulled at him. The master took out a piece of paper and handed it to the guests, which were the words of Mukti-bodhisattva. The crowd was still wailing and pulling at him. The master said: 'You all bow to the Buddha for me.' Everyone bowed. The master jumped into the sea. The crowd wanted to lower the sail and rescue the master, but the master sat upright on the waves, waving his hand and saying: 'Lower the sail!'
。汝曹皆覆矣。須臾白黃霧擁師而去。時萬曆庚戌十月二十五日也。老道人。歸言之人。華亭陳眉公。作文記其事。
秋月者。蘇州玄墓山老僧也。精戒律。勤禮誦。以茗飲作佛事。過玄墓者。必訪秋月。然非高雅之士。秋月不與之見。見亦不與茗飲。方時禪期講席。四至轟然。師恬如不聞。或勸之一出隨喜。笑而弗答。天啟改元之歲。別山中道侶。朝南海。從蓮華洋。忽起至船頭禮拜。高聲稱佛名。即奮身下水。眾急出扳挽。已無及矣。時風浪大作。師出沒浪間。猶合掌稱佛。聲舟漸遠乃失。
系曰。夜臺。走四大名山。足跡遍海內。秋月靜閉一室。不知戶外事。夜臺廣修福業。秋月一事弗為。二公之平生。判然如此。至末後一著子。則無少異。蓋夜臺藏靜于動。秋月寓動于靜。動靜二公之跡。脫然生死之際。而無絲毫掛閡者。二公之心。實不可得而優劣之也。
補續高僧傳卷第二十 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十一
明吳門華山寺沙門 明河 撰
讀誦篇
宋 洪準．遇安二師傳
洪準禪師。桂林人。從南禪師游有年。天資純至。未嘗忤物。聞人之善。如出諸己。喜氣津津。生眉宇間。聞人之惡。必合掌扣空
【現代漢語翻譯】 現代漢語譯本：你們都要被覆蓋了。不久，白黃色的霧氣擁著軍隊離去。那是萬曆庚戌年十月二十五日。老道人把這件事告訴了別人。華亭的陳眉公寫文章記錄了這件事。
秋月（僧人法號）是蘇州玄墓山的老僧。他精通戒律，勤于禮拜誦經，用茶飲來做佛事。路過玄墓山的人，必定會拜訪秋月。然而，如果不是高雅之士，秋月不會與他相見。即使相見，也不會與他一起品茗。當時禪期講座，四處轟動，他卻安靜得像沒聽見一樣。有人勸他出去隨喜，他笑著不回答。天啟改元那年，他告別山中的道友，朝拜南海。從蓮華洋上，忽然起身走到船頭禮拜，高聲稱念佛名，隨即奮身跳入水中。眾人急忙伸出手去拉他，已經來不及了。當時風浪大作，他在浪間時隱時現，仍然合掌稱念佛名。隨著船隻漸漸遠去，最終消失不見。
系曰：夜臺（僧人法號）走遍四大名山，足跡遍佈海內。秋月安靜地閉關在一室之內，不知道戶外的事情。夜臺廣泛地修習福業，秋月卻一事不做。這兩位法師的平生，截然不同。到了最後的一著，卻沒有什麼差異。夜臺在動中藏靜，秋月在靜中寓動。這兩位法師的行跡，在脫離生死的關頭，都沒有絲毫的掛礙。這兩位法師的心，實在無法評判誰優誰劣。
補續高僧傳卷第二十 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十一
明吳門華山寺沙門 明河 撰
讀誦篇
宋 洪準（僧人法號）．遇安（僧人法號）二師傳
洪準禪師，桂林人。跟隨南禪師遊學多年。天資純樸真誠，從未違逆事物。聽到別人的善行，就像是自己做的一樣，喜悅之情洋溢在眉宇之間。聽到別人的惡行，必定合掌叩拜虛空。
【English Translation】 English version: You are all going to be covered. Soon, a white and yellow mist embraced the army and departed. That was the twenty-fifth day of the tenth month of the Gengxu year of the Wanli reign. The old Daoist told others about it. Chen Meigong of Huating wrote an article to record the event.
Qiuyue (Autumn Moon, a monk's Dharma name) was an old monk of Xuanmu Mountain in Suzhou. He was proficient in precepts and discipline, diligent in prostrations and chanting, and used tea drinking as a Buddhist service. Those who passed by Xuanmu Mountain would definitely visit Qiuyue. However, if they were not refined scholars, Qiuyue would not meet with them. Even if they met, he would not drink tea with them. At that time, the Chan sessions and lectures were a sensation everywhere, but he remained quiet as if he had not heard them. Someone advised him to go out and rejoice with others, but he smiled and did not answer. In the year of the Tianqi reign change, he bid farewell to his fellow practitioners in the mountains and went to worship the South Sea. From the Lotus Ocean, he suddenly got up and went to the bow of the boat to prostrate, loudly chanting the Buddha's name, and then jumped into the water. The crowd rushed to reach out to pull him, but it was too late. At that time, the wind and waves were strong, and he appeared and disappeared in the waves, still chanting the Buddha's name with his palms together. As the boat gradually moved away, he was eventually lost from sight.
It is said: Yetai (Night Terrace, a monk's Dharma name) traveled to the four famous mountains and his footprints covered the country. Qiuyue quietly closed himself in a room, unaware of what was happening outside. Yetai extensively cultivated meritorious deeds, while Qiuyue did nothing. The lives of these two monks were completely different. However, in the final move, there was no difference. Yetai hid stillness in movement, while Qiuyue implied movement in stillness. The actions of these two monks, at the moment of detachment from life and death, had no attachment whatsoever. The minds of these two monks cannot be judged as superior or inferior.
Supplement to the Biographies of Eminent Monks, Volume 20 卍 Newly Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 21
Compiled by Minghe, a Shramana of Huashan Temple in Wumen, Ming Dynasty
Chapter on Reading and Reciting
Biographies of the Two Masters Hongzhun (Vast Standard) and Yu'an (Encountering Peace) of the Song Dynasty
Chan Master Hongzhun was a native of Guilin. He followed Chan Master Nan for many years. His natural talent was pure and sincere, and he never went against things. When he heard of the good deeds of others, it was as if he had done them himself, and joy overflowed between his eyebrows. When he heard of the evil deeds of others, he would definitely put his palms together and bow to the void.
。若追悔者。見者莫不笑之。而其真誠如此。終始一如。暮年不領院事。寓跡于寒溪寺。壽已逾八十矣。平生日夕無他營。為眠食之餘。惟吟梵音。贊觀世音而已。臨終時。門人弟子皆赴檀越。惟一僕伕在。師攜磬坐土地祠前。誦孔雀經一遍告別。即安坐瞑目。三日不傾。鄉民來觀者堵立。師忽開目而笑。使坐于地。有頃門弟子還。師呼立其右。握手如炊熟久。寂然視之去矣。神色不變。頰紅如生。道路塑其像龕之。
前是。有破句讀楞嚴得悟。曰遇安者。福州人。居瑞鹿上方。道德著聞。頗為一方宗仰。其死生之際。脫然自在。與師若出一手。一日將示滅。喚弟子蘊仁侍立。停棺于側。說偈曰。不是嶺頭攜得去。豈從雞足付將來。逐自入棺。安詳整頓。命蘊仁闔釘。經三日。門人起棺。見師右脅而臥。眾哀慟。師遂起。如夢醒狀。命撾鼓。升堂說法。訶責垂戒曰。此度更起吾棺。非吾徒也。言訖復入棺而化。
道光傳
道光者。蘄州永樂寺書經僧也。數椽山中。與其兄道舒鄰房。晨香夕燈。以禪誦為佛事。出血和墨。書寫一切經。其衡斜點畫。勻如空中之雨。整如上瀨之魚。皆精進力之所成。且為人純素。忠於事。孝于奉親。為里閈所敬信。法眷所追崇。從之者。皆肅如也。寂音尊者。嘗過其庵
【現代漢語翻譯】 現代漢語譯本：如果有人追悔，見到的人沒有不嘲笑他的。然而他的真誠就是如此，始終如一。晚年不再管理寺院事務，隱居在寒溪寺。壽命已經超過八十歲了。他平日裡早晚沒有其他的營生，除了睡覺吃飯之外，只是吟唱梵音，讚美觀世音菩薩。臨終時，門人弟子和施主都趕來了，只有一位僕人在身邊。他拿著磬，坐在土地祠前，誦讀一遍《孔雀經》告別，就安詳地坐著閉上了眼睛。三天身體沒有傾斜。鄉民們前來觀看，圍得水泄不通。他忽然睜開眼睛笑了，讓人把他放在地上。過了一會兒，門人弟子回來了，他叫他們站在右邊，握著他們的手，好像飯已經煮熟很久了。然後寂靜地看著他們離去。神色沒有改變，臉頰紅潤如同活著一般。人們在道路旁為他塑造雕像供奉。
之前，有一位通過斷句閱讀《楞嚴經》而開悟，名叫遇安（Yu'an，人名）的人，是福州人。居住在瑞鹿寺上方，道德高尚，名聲遠揚。頗受一方百姓的尊敬和仰慕。他面對生死之際，非常灑脫自在，與前面的那位禪師好像出自同一人之手。有一天將要示寂，叫弟子蘊仁（Yunren，人名）侍立在旁，把棺材停放在旁邊。說偈語道：『不是從嶺頭能夠帶走的，難道是從雞足山交付過來的嗎？』說完就自己進入棺材，安詳地整理好。命令蘊仁蓋上棺材釘。過了三天，門人打開棺材，看見他右脅而臥。眾人都哀慟。他於是起身，好像從夢中醒來一樣。命令敲鼓，升座說法。呵斥並告誡說：『這次再打開我的棺材，就不是我的徒弟了。』說完又進入棺材而化去。
道光（Daoguang，人名）傳
道光，是蘄州永樂寺抄寫經書的僧人。住在幾間山中的小屋裡，和他的哥哥道舒（Daoshu，人名）住在隔壁。早晨點香，晚上點燈，以禪修誦經作為佛事。用血和墨，書寫一切經。他書寫的橫豎點畫，均勻得像空中的雨點，整齊得像上游的魚。都是精進努力所成就的。而且他為人純樸善良，忠於所事，孝順父母，被鄉里所尊敬和信任，被法眷所追隨和崇敬。跟隨他的人，都非常恭敬。寂音尊者（Jiyin Zunzhe，法號）曾經路過他的庵堂。
【English Translation】 English version: If someone repents, those who see him cannot help but laugh at him. However, his sincerity is such that it remains consistent from beginning to end. In his later years, he no longer managed the monastery affairs, but lived in seclusion at Hanxi Temple. His lifespan exceeded eighty years. During his daily life, he had no other pursuits, except for sleeping and eating, he would only chant Sanskrit sounds and praise Guanshiyin (Avalokiteśvara) Bodhisattva. When he was about to pass away, his disciples and benefactors all rushed to his side, but only one servant was present. He held a chime and sat in front of the Land God Shrine, recited the Peacock Sutra once as a farewell, and then peacefully sat down and closed his eyes. For three days, his body did not tilt. The villagers came to watch, crowding the place. He suddenly opened his eyes and smiled, asking to be placed on the ground. After a while, his disciples returned, and he called them to stand on his right, holding their hands as if the rice had been cooked for a long time. Then he quietly watched them leave. His expression did not change, and his cheeks were as red as if he were alive. People built statues of him along the roads to enshrine.
Previously, there was a person named Yu'an (Yu'an, personal name) from Fuzhou who attained enlightenment through punctuating and reading the Shurangama Sutra. He lived above Ruilu Temple, and his morality was well-known. He was highly respected and admired by the people of the area. He faced the moment of life and death with great ease and freedom, as if he were from the same hand as the previous Chan master. One day, he was about to enter Nirvana, and he called his disciple Yunren (Yunren, personal name) to stand by his side, placing the coffin next to him. He said in a verse: 'It cannot be carried away from the mountain peak, how could it be handed down from Chicken Foot Mountain?' After speaking, he entered the coffin himself, arranging himself peacefully. He ordered Yunren to close the coffin with nails. After three days, the disciples opened the coffin and saw him lying on his right side. Everyone mourned. He then got up, as if waking from a dream. He ordered the drums to be beaten and ascended the Dharma seat to preach. He scolded and warned, 'If anyone opens my coffin again this time, they are not my disciples.' After speaking, he entered the coffin again and passed away.
Biography of Daoguang (Daoguang, personal name)
Daoguang was a monk who transcribed scriptures at Yongle Temple in Qizhou. He lived in a few small huts in the mountains, next to his brother Daoshu (Daoshu, personal name). He lit incense in the morning and lamps in the evening, taking Chan meditation and scripture recitation as his Buddhist practice. He used blood mixed with ink to write all the scriptures. The horizontal and vertical strokes he wrote were as even as raindrops in the sky, and as orderly as fish swimming upstream. All of this was achieved through diligent effort. Moreover, he was pure and kind, loyal to his duties, and filial to his parents, and was respected and trusted by the villagers, and followed and revered by his Dharma relatives. Those who followed him were all very respectful. Venerable Jiyin (Jiyin Zunzhe, Dharma name) once passed by his hermitage.
。信宿彌日。盡獲見其所寫之經。無慮十數種。為之頂戴歡喜。稱其為真比丘。為說以贈之。有云觀其施為。日夕以與佛菩薩。語言酬酢。豈復有世間心耶。華嚴曰。唸唸不與世間心合。是大精進。光其以之。
元 如一庵傳
一庵如公。永嘉人。生玄氏。先誕五日。其父夢一異僧持梵筴至。問何來。曰五云。問何姓。曰姓殷。何名。亦曰姓殷。且云。后五日當復來。視所持梵筴曰。用是表信。至期而師誕。師頭骨嶄聳。目光射人。年十五。事方山長老。削髮披緇。背誦楞嚴。至第五卷。得嘔血疾。乃輟誦疾瘳。一夕夢所未誦經。皆金書大字。佈列空中。厲聲讀之。既覺猶存。移時始隱。自覺心地清涼。爾後一誦如流。徹后通前。終身不忘矣。復依竺元和尚。究問上事。雖提綱握要。然亦不廢此經。晚年居西澗庵。不事匡徒。來者亦不深拒。翛然有政黃牛之風焉。
性然傳
性然。字寶燈。東阿楊氏子。世為田家。生而多病。年十七。棄俗被服受戒。夙具利根。頓發至愿。修凈業。跪誦華嚴經九年。鍵戶不出。后忽出遊諸方。伏牛五臺。南涉吳越。西極秦隴。名山勝剎。皆有足跡。行業精苦。聲聞益彰。旋里居香山寺。寺業一新。太守殷君三禮。時為諸生。知師最深。奉之彌謹。師為精舍。
【現代漢語翻譯】 現代漢語譯本：他相信並留宿了多日，得以看到他所寫的所有經書，大約有十幾種，為此頂禮膜拜，歡喜不已，稱他為真正的比丘（bhiksu，佛教出家男眾）。併爲其他人講述並贈送這些經書。有人說，觀察他的所作所為，日夜都與佛（Buddha）菩薩（Bodhisattva）交流，難道還會有世俗之心嗎？《華嚴經》（Avatamsaka Sutra）說：『唸唸不與世間心合，是大精進。』大概說的就是他吧。
元 如一庵傳
一庵如公，是永嘉人，姓玄。在他出生前五天，他的父親夢見一位奇異的僧人拿著梵筴（fan jia，梵文書寫的竹簡）到來，問他從哪裡來，他說從五云來。問他姓什麼，他說姓殷。問他叫什麼名字，也說姓殷。並且說，五天後還會再來。看他所拿的梵筴，說是用來表示信任。到了日期，一庵如公就出生了。他頭骨高聳，目光銳利。十五歲時，他侍奉方山長老，剃髮穿上僧袍，背誦《楞嚴經》（Surangama Sutra）。背到第五卷時，得了吐血的疾病，於是停止背誦，疾病就好了。一天晚上，他夢見自己沒有背誦的經文，都是金色的大字，排列在空中，他大聲地朗讀。醒來后，這些景象仍然存在，過了一會兒才消失。他自覺心地清涼。此後，他背誦經文就像流水一樣順暢，徹底理解了前後內容，終身不忘。他又依止竺元和尚，深入探究佛法。雖然提綱挈領，抓住要點，但也不放棄這部經。晚年居住在西澗庵，不從事招收徒弟的事情，對於來訪者也不嚴厲拒絕，悠然自得，有政黃牛的風範。
性然傳
性然，字寶燈，是東阿楊氏的兒子，世代都是農民。他生來就多病。十七歲時，他拋棄世俗，穿上僧袍，接受戒律。他天生具有聰慧的根器，立刻發下宏大的誓願，修習凈土法門。跪著誦讀《華嚴經》九年，閉門不出。後來忽然出遊各地，遊歷了伏牛山、五臺山，南邊到達吳越地區，西邊到達秦隴地區，名山勝地，都有他的足跡。他的修行精進刻苦，聲名更加顯赫。後來回到家鄉，居住在香山寺，寺廟煥然一新。太守殷君多次拜訪他，當時還是諸生，對性然瞭解最深，侍奉他非常恭敬。性然為他建造精舍。
【English Translation】 English version: He believed and stayed for many days, allowing him to see all the scriptures he had written, about a dozen in all. He prostrated himself in reverence and rejoiced greatly, calling him a true bhiksu (Buddhist monk). He also spoke about and gifted these scriptures to others. Someone said, observing his actions, day and night he communicated with the Buddha (Buddha) and Bodhisattvas (Bodhisattva), how could he still have worldly thoughts? The Avatamsaka Sutra (Avatamsaka Sutra) says: 'Every thought not in accordance with worldly thoughts is great diligence.' This probably refers to him.
Yuan - Biography of Ru Yi An
Yi An Ru Gong was a native of Yongjia, surnamed Xuan. Five days before his birth, his father dreamed of a strange monk arriving with a fan jia (bamboo slips written in Sanskrit). He asked where he came from, and he said from Five Clouds. He asked what his surname was, and he said Yin. He asked what his name was, and he also said Yin. And he said that he would come again in five days. Looking at the fan jia he was holding, he said it was to show trust. On the appointed day, Yi An Ru Gong was born. His skull was high and his eyes were sharp. At the age of fifteen, he served Elder Fangshan, shaved his head and donned the robes, and recited the Surangama Sutra (Surangama Sutra) from memory. When he reached the fifth volume, he developed a disease of vomiting blood, so he stopped reciting and the disease was cured. One night, he dreamed that the scriptures he had not yet recited were all large golden characters, arranged in the air, and he read them aloud. When he woke up, these scenes were still there, and they disappeared after a while. He felt his heart was clear and cool. After that, he recited the scriptures as smoothly as flowing water, thoroughly understanding the beginning and the end, and never forgot them for the rest of his life. He also relied on Abbot Zhu Yuan to deeply explore the Dharma. Although he grasped the essentials, he did not abandon this sutra. In his later years, he lived in Xijian Hermitage, and did not engage in recruiting disciples, nor did he strictly refuse visitors. He was leisurely and content, with the demeanor of Zheng Huangniu.
Biography of Xing Ran
Xing Ran, styled Baodeng, was the son of the Yang family of Dong'e, who were farmers for generations. He was born sickly. At the age of seventeen, he abandoned the world, donned the robes, and received the precepts. He was born with intelligent roots and immediately made great vows to cultivate the Pure Land Dharma. He knelt and recited the Avatamsaka Sutra for nine years, without leaving his house. Later, he suddenly traveled around, visiting Mount Funiu and Mount Wutai, reaching the Wu and Yue regions in the south, and the Qin and Long regions in the west. He left his footprints in famous mountains and scenic spots. His practice was diligent and arduous, and his reputation became even more prominent. Later, he returned to his hometown and lived in Xiangshan Temple, which was completely renovated. Prefect Yin visited him many times. At that time, he was still a student and knew Xing Ran best, and served him very respectfully. Xing Ran built a精舍 for him.
立一小閣。棲止其中。復鍵結修凈。視昔尤勤。誦佛號。飲食寤寐。未嘗輟聲。寒暑昏曉。未嘗就枕。影不出山。跡不入俗。如是者六十餘年。于公慎行。嘗叩之曰。上人口誦彌陀。當生極樂否。師曰。孰為彌陀。孰為極樂。吾心是也。聲聲相續。念念不忘。自然五蘊空六根凈。而蓮花現矣。西方極樂。固在剎那。豈懸遠哉。于。服其言。謂其有靈竅。非徒事勤苦者。買田一區為供。師風骨棱棱。眉角巖嶄。年近期頤。行步距躍。造一坐龕置榻右。時時入中。少坐而笑。忽一日告終。命促殷公。至囑後事。乃扶服入龕。趺坐而化。生弘治庚申。卒萬曆癸巳。年九十四也。
普明傳
普明。字寂照。嘉善妙常庵僧也。剃髮受具。日誦法華經不輟。世間萬事。了不經懷。入古杭山中。閉門讀誦。誦畢靜坐而已。蛇鼠鳥雀。日與明狎。嬉遊於前。偶客至叩門。皆飛走而去。不及去者。輒手取納諸懷。以衣覆之。客去則出。嬉狎如故。有一病者詣之。手摩其頂。夙患頓除。遂委身為弟子。一日謂弟子曰。我五月十八日逝矣。弟子。以五月非吉為對。明曰。然則八月也。既訂。即歸嘉善。屆期弟子來視。明方掃地。語之曰。汝不來。吾幾忘矣。命聲鐘集眾。書偈曰。這個老漢。全無思算。禪不會參。經不會看。生平
【現代漢語翻譯】 現代漢語譯本： 建造一個小閣樓，居住在其中，更加謹慎地修行。比過去更加勤奮，誦唸佛號，吃飯睡覺，沒有停止過聲音。無論寒暑早晚，沒有躺下睡覺。身影不出山，足跡不入世俗。像這樣過了六十多年。于公慎行，曾經問他說：『上人您口誦彌陀（Amitabha，阿彌陀佛），應當能夠往生極樂世界吧？』師父說：『誰是彌陀？誰是極樂？我的心就是。』聲聲相續，念念不忘，自然五蘊（skandha，構成人身的五種要素，即色、受、想、行、識）皆空，六根（indriya，眼、耳、鼻、舌、身、意六種感覺器官）清凈，而蓮花就顯現了。西方極樂世界，本來就在一剎那，哪裡會遙遠呢？』于公聽了很信服他的話，認為他有靈性，不是隻做苦工的人。買了一塊田地來供養他。師父風骨峻峭，眉角高聳，年紀快到百歲，走路卻步履輕快。造了一個坐禪的小室，放在床的右邊，時常進入其中，稍微坐一會兒就笑了。忽然有一天告訴大家要去世了，命令催促殷公，再三囑咐後事，於是扶著東西進入禪室，盤腿坐著圓寂了。生於弘治庚申年，卒于萬曆癸巳年，享年九十四歲。
普明傳
普明，字寂照，是嘉善妙常庵的僧人。剃度受戒后，每天誦讀《法華經》不停歇。世間萬事，一點也不放在心上。進入古杭山中，關上門誦讀經書，誦讀完畢就打坐。蛇、老鼠、鳥、雀，每天都和普明親近，在他面前嬉戲遊玩。偶爾有客人來敲門，它們都飛走逃跑。來不及走的，普明就用手抓住，放在懷裡，用衣服蓋住。客人走了，就放出來，像原來一樣嬉戲親近。有一個病人來找他，普明用手摸他的頭頂，長久的疾病立刻消除了，於是就全身心地委身做他的弟子。有一天，普明對弟子說：『我五月十八日就要去世了。』弟子認為五月不是吉利的日子，普明說：『那麼就八月吧。』約定好后，就回到嘉善。到了約定的日子，弟子來看他，普明正在掃地，對他說：『你不來，我差點忘記了。』命令敲鐘召集眾人，寫下偈語說：『這個老漢，完全沒有思慮打算，禪不會參，經不會看，一生 English version: He built a small pavilion to live in, practicing even more diligently than before. He chanted the Buddha's name, never ceasing the sound while eating, sleeping, or waking. Regardless of cold, heat, dawn, or dusk, he never lay down to sleep. His shadow never left the mountain, and his footprints never entered the secular world. He lived like this for over sixty years. Yu Gong Shenxing once asked him, 'Reverend, by reciting Amitabha (Amitabha, the Buddha of Infinite Light) , you should be able to be reborn in the Pure Land, right?' The master replied, 'Who is Amitabha? Who is the Pure Land? My mind is it.' With each continuous sound and each unforgotten thought, naturally the five skandhas (skandha, the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) become empty, and the six indriyas (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind) become pure, and the lotus flower appears. The Western Pure Land of Ultimate Bliss is inherently in an instant; how could it be far away?' Yu Gong was convinced by his words, believing him to be spiritually enlightened and not merely someone who toiled diligently. He bought a field to provide for him. The master had a stern demeanor, with prominent eyebrows and angular features. Approaching a hundred years of age, he walked with brisk steps. He built a meditation chamber to the right of his bed, often entering it, sitting for a short while, and then smiling. Suddenly, one day, he announced his passing, instructing Yin Gong to take care of his affairs. Then, supporting himself, he entered the chamber, sat in the lotus position, and passed away. He was born in the Gengshen year of the Hongzhi era and died in the Guisi year of the Wanli era, at the age of ninety-four.
The Biography of Puming
Puming, styled Jizhao, was a monk of Miaochang Nunnery in Jiashan. After shaving his head and receiving the precepts, he recited the Lotus Sutra daily without ceasing. He paid no attention to worldly affairs. He entered the mountains of ancient Hangzhou, closing his door to read and recite the scriptures, and after reciting, he would sit in meditation. Snakes, rats, birds, and sparrows were all familiar with Puming, playing and frolicking before him. Occasionally, when a guest came to knock on the door, they would all fly and run away. Those that could not escape, Puming would catch with his hands, place in his bosom, and cover with his robe. After the guest left, he would release them, and they would play and frolic as before. A sick person came to him, and Puming touched the top of his head with his hand, and the long-standing illness was immediately cured. Thereupon, the person devoted himself to becoming his disciple. One day, Puming said to his disciple, 'I will pass away on the eighteenth day of the fifth month.' The disciple replied that the fifth month was not an auspicious day. Puming said, 'Then it will be the eighth month.' After the date was set, he returned to Jiashan. When the appointed day arrived, the disciple came to see him. Puming was sweeping the floor and said to him, 'If you hadn't come, I would have almost forgotten.' He ordered the bell to be rung to gather the assembly and wrote a verse saying, 'This old man has no thoughts or plans, cannot practice Chan, cannot read the sutras, his whole life
【English Translation】 English version: He built a small pavilion to live in, practicing even more diligently than before. He chanted the Buddha's name, never ceasing the sound while eating, sleeping, or waking. Regardless of cold, heat, dawn, or dusk, he never lay down to sleep. His shadow never left the mountain, and his footprints never entered the secular world. He lived like this for over sixty years. Yu Gong Shenxing once asked him, 'Reverend, by reciting 'Amitabha' (Amitabha, the Buddha of Infinite Light), you should be able to be reborn in the Pure Land, right?' The master replied, 'Who is 'Amitabha'? Who is the Pure Land? My mind is it.' With each continuous sound and each unforgotten thought, naturally the five 'skandhas' (skandha, the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) become empty, and the six 'indriyas' (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind) become pure, and the lotus flower appears. The Western Pure Land of Ultimate Bliss is inherently in an instant; how could it be far away?' Yu Gong was convinced by his words, believing him to be spiritually enlightened and not merely someone who toiled diligently. He bought a field to provide for him. The master had a stern demeanor, with prominent eyebrows and angular features. Approaching a hundred years of age, he walked with brisk steps. He built a meditation chamber to the right of his bed, often entering it, sitting for a short while, and then smiling. Suddenly, one day, he announced his passing, instructing Yin Gong to take care of his affairs. Then, supporting himself, he entered the chamber, sat in the lotus position, and passed away. He was born in the Gengshen year of the Hongzhi era and died in the Guisi year of the Wanli era, at the age of ninety-four. The Biography of Puming Puming, styled Jizhao, was a monk of Miaochang Nunnery in Jiashan. After shaving his head and receiving the precepts, he recited the Lotus Sutra daily without ceasing. He paid no attention to worldly affairs. He entered the mountains of ancient Hangzhou, closing his door to read and recite the scriptures, and after reciting, he would sit in meditation. Snakes, rats, birds, and sparrows were all familiar with Puming, playing and frolicking before him. Occasionally, when a guest came to knock on the door, they would all fly and run away. Those that could not escape, Puming would catch with his hands, place in his bosom, and cover with his robe. After the guest left, he would release them, and they would play and frolic as before. A sick person came to him, and Puming touched the top of his head with his hand, and the long-standing illness was immediately cured. Thereupon, the person devoted himself to becoming his disciple. One day, Puming said to his disciple, 'I will pass away on the eighteenth day of the fifth month.' The disciple replied that the fifth month was not an auspicious day. Puming said, 'Then it will be the eighth month.' After the date was set, he returned to Jiashan. When the appointed day arrived, the disciple came to see him. Puming was sweeping the floor and said to him, 'If you hadn't come, I would have almost forgotten.' He ordered the bell to be rung to gather the assembly and wrote a verse saying, 'This old man has no thoughts or plans, cannot practice Chan, cannot read the sutras, his whole life
百拙無能。晦跡青松巖畔。靜如磐石泰山。動若雷轟掣電。擲筆端坐而化。茶毗。火光五色燭天。異香經夕不散。舌本不壞。叩之有聲。化后旬餘。人猶見之古杭。靜極光通。去留自在。是亦持誦有得者也。
補續高僧傳卷第二十一 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十二
明吳門華山寺沙門 明河 撰
興福篇
宋 永公傳
永公者。不知何許人。法雲圓通秀禪師之嗣也。緣契都城。大作佛事。名震四方。賜紫方袍師號。江寧府天禧寺。舊葬釋迦真身舍利。后寺廢。至南唐時為營。宋初營廢。祥符中。僧可政。上奏得請復為寺。政即其光相表見之地建塔。賜號聖感舍利寶塔寺。據山水形勢。坐乙向辛。以越王臺。為案塔之。后地勢傾下。政失於遷就。不能培筑相。因姑以北廊造院。為安僧之地。雖規模僅足。而狹小陋劣。事爽緣違。以故寺不復振。元符二年。知府事溫陵呂公升卿曰。是一大叢林。特主者未得其人耳。遂請于朝延。改十方住持。即報可。即迎致永公。為開山第一祖。永公入寺。顧瞻嘆息曰。真福地也。所以不振者。正坐不正耳。乃于塔后。筑福增疊。凡下而上。積二丈三尺。深入四十尺。橫亙二十丈。將建法堂。次
【現代漢語翻譯】 現代漢語譯本： 百拙無能，隱居在青松巖畔，靜止時像磐石泰山一樣穩固，行動時像雷鳴閃電一樣迅猛。他擲下筆，端坐而逝。火化（茶毗）時，火焰呈現五種顏色，照亮天空，奇異的香味經過一夜也不消散。舌頭沒有腐壞，敲擊它還能發出聲音。圓寂火化后十多天，人們還在古杭州見到他。這是因為他靜到極點，光明通達，所以能夠來去自由。這也是持誦佛經有所得的體現。
《補續高僧傳》卷第二十一 《卍新續藏》第77冊 No. 1524 《補續高僧傳》
《補續高僧傳》卷第二十二
明朝吳門華山寺沙門 明河 撰
興福篇
宋朝 永公傳
永公，不知道是哪裡人，是法雲圓通秀禪師的弟子。因為與都城有緣，所以大興佛事，名聲震動四方，被賜予紫色方袍和師號。江寧府的天禧寺，原先埋葬著釋迦牟尼（釋迦真身）的真身舍利（舍利）。後來寺廟荒廢了，到南唐時被改建，宋朝初年又荒廢了。祥符年間，僧人可政上奏朝廷，得到允許恢復寺廟。可政就在顯現光相的地方建造佛塔，被賜予『聖感舍利寶塔寺』的稱號。根據山水形勢，寺廟坐落在乙的方向，朝向辛的方向，把越王臺作為佛塔的案山。後來地勢傾斜下降，可政沒有考慮到地勢的變化，不能夠加土培筑，於是暫時在北廊建造院落，作為僧人居住的地方。雖然規模勉強足夠，但是狹小簡陋，事與願違，因此寺廟沒有能夠復興。元符二年，知府事溫陵呂公升卿說：『這是一個大的叢林，只是主持的人沒有找到合適的人罷了。』於是向朝廷請求，改為十方住持，立即得到批準。於是迎請永公，作為開山第一代祖師。永公進入寺廟，環顧四周，嘆息說：『真是福地啊！之所以沒有能夠復興，正是因為坐向不正啊！』於是在佛塔後面，堆土增高，從下往上，堆積了二丈三尺，深入地下四十尺，橫亙二十丈，將要建造法堂，其次
【English Translation】 English version: Utterly inept and incapable, he secluded himself by the verdant pines and rocky cliffs. When still, he was as steadfast as a massive boulder or Mount Tai; when active, he was as swift as thunder and lightning. He cast aside his brush, sat upright, and passed away. During the cremation (茶毗, chá pí), five-colored flames illuminated the sky, and an extraordinary fragrance lingered throughout the night. His tongue remained intact, producing sound when struck. Even ten days after his transformation, people still saw him in ancient Hangzhou. Through extreme stillness, he attained luminous understanding, freely coming and going. This is also a testament to the benefits of upholding and reciting the scriptures.
Supplement to Biographies of Eminent Monks, Volume 21 卍 New Supplement to the Tripitaka, Volume 77, No. 1524, Supplement to Biographies of Eminent Monks
Supplement to Biographies of Eminent Monks, Volume 22
Compiled by Minghe, a Shramana (沙門, shā mén) of Huashan Temple in Wumen during the Ming Dynasty
Chapter on Promoting Fortune
Biography of Yonggong of the Song Dynasty
Yonggong, it is not known where he was from, was a disciple of Zen Master Fayun Yuantong Xiu (法雲圓通秀禪師). Due to his affinity with the capital city, he greatly promoted Buddhist affairs, and his name resounded in all directions. He was bestowed with a purple robe and the title of 'Master'. The Tianxi Temple (天禧寺) in Jiangning Prefecture originally housed the true relics (舍利, shè lì) of Shakyamuni's (釋迦牟尼, shì jiā móu ní) physical body (釋迦真身, shì jiā zhēn shēn). Later, the temple was abandoned, and it was rebuilt during the Southern Tang Dynasty, only to be abandoned again in the early Song Dynasty. During the Xiangfu era, the monk Kezheng petitioned the court and obtained permission to restore the temple. Kezheng built a pagoda on the site where the auspicious light had appeared, and it was given the title 'Sacred Relic Pagoda Temple of Divine Response' (聖感舍利寶塔寺, Shèng gǎn shè lì bǎo tǎ sì). According to the mountain and water topography, the temple faced the direction of Xin (辛) from the direction of Yi (乙), with the Yue Wang Terrace (越王臺, Yuè Wáng tái) serving as the 'An' mountain (案山) for the pagoda. Later, the terrain sloped downwards, and Kezheng failed to adapt to the changes in the terrain and could not reinforce the foundation. Therefore, he temporarily built a courtyard in the north corridor as a place for monks to reside. Although the scale was barely sufficient, it was cramped and inferior, and things went against his wishes, so the temple was not restored. In the second year of Yuanfu, the prefect of Wenzhou, Lu Shengqing, said, 'This is a large monastic complex, but the right person has not been found to lead it.' Therefore, he petitioned the court to change it to a public monastery, which was immediately approved. Then, Yonggong was invited to be the first founding abbot. Yonggong entered the temple, looked around, and sighed, 'Truly, this is a blessed land! The reason it has not been restored is precisely because the orientation is incorrect!' Therefore, behind the pagoda, he piled up earth to increase the height, accumulating two zhang (丈) and three chi (尺) from bottom to top, extending forty chi deep into the ground, and spanning twenty zhang, intending to build the Dharma Hall, next
第以正其位。已而信士南昌魏德寶。同其妻王氏。見而喜曰。如此更易方見形勝。顧其妻曰。此地不植福。更將何之。乃獨許作堂。且曰。不計其資。惟成是務。師即鳩材庀工。未幾堂成。高明靜深。萬象俱廢。龐麗雄特。為一方叢林之冠。俯視疇昔無異。發覆破闇。如出雲霄之外。凡甓甃髹繪。總用錢五百萬。永公又建寢堂方丈。盡所增之深。資藉締構。又建僧堂廚庫。移經藏於故院。隨向展演。各適其正。煥然一新。真一大叢林矣。異時德寶再至。踴躍稱讚曰。非師正眼照徹道力超異。則不能有所舉。非我信向經始。則眾緣何從而應。遂請僧眾。轉大藏經。修水陸齋。落成其事。又曰。叢林既新。將不下五六百眾。其將何以備齋粥。永公曰。亦在子耳。德寶曰。請為師置田產。買蘆洲。收其所入以繼之。永公曰。子果有是愿。則功德圓滿矣。自是眾有恒食。山門賴之。師后不知所終。
明河曰。德寶何人。能倒篋傾囊為佛事。若拔毛遺唾。脫然如與己無與者。雖則見相興心。然亦永公道德。故有以啟之。運虛空心。為解脫事。我本無舍。師亦非受。反覺家材沉海者多事也。德寶高風可想而見。而曰永公見圓通。則其天禧一局。乃其逢場作戲。今觀其所為。不見其所說。孤負永心矣。
昭覺延美．永安
【現代漢語翻譯】 現代漢語譯本：於是擺正了（寺廟的）位置。不久，信士南昌的魏德寶，和他的妻子王氏，看到（寺廟）后高興地說：『這樣更改之後，才顯現出（此地）形勢優越。』他回頭對他的妻子說：『這個地方不培植福德，還能到哪裡去呢？』於是獨自答應捐資建造佛堂，並且說：『不計算花費多少，只求完成這件事。』永公於是召集工匠準備材料。沒多久，佛堂建成。高大光明，清凈深邃，一切表象都消失了。宏偉壯麗，是這一方叢林之冠。俯視從前，已大不一樣，如撥開覆蓋，破除黑暗，像從雲霄之外顯現出來。所有磚瓦粉刷，總共花費了五百萬錢。永公又建造了寢堂和方丈室，盡力增加其深度，憑藉資財締造構建。又建造了僧堂和廚房倉庫，將經書收藏移到原來的院落，隨著方向展開陳列，各自安放在合適的位置。煥然一新，真是一個大的叢林了。後來德寶再次來到，高興地稱讚說：『如果不是師父您正眼照徹，道力超凡，就不能有所舉動；如果不是我虔誠信仰開始，那麼眾多的因緣又從何而來響應呢？』於是邀請僧眾，轉動大藏經，舉辦水陸齋，完成落成這件事。又說：『叢林既然煥然一新，將不下五六百僧眾，那將用什麼來準備齋飯呢？』永公說：『也在於你啊。』德寶說：『請讓我為師父您購置田產，購買蘆洲，收取那裡的收入來接濟。』永公說：『你如果真有這個願望，那麼功德就圓滿了。』從此僧眾有了固定的食物，山門依賴於此。師父後來不知在哪裡去世。
明河說：『德寶是什麼樣的人啊，能夠傾倒箱子里的錢財來做佛事。如果像拔一根毛，遺棄一點唾沫，就好像與自己無關的人，即使見到（佛事）而生起（佈施的）心，也是因為永公的道德，所以才有人來啓發他。運用虛空一樣的心，來做解脫的事。我本來就沒有捨棄，師父也不是接受。反而覺得那些把家財沉入大海的人是多事。』德寶的高尚品格可以想像而見到。而說永公見到圓通，那麼他的天禧一局，不過是他逢場作戲。現在看他所做的，不見他說的，辜負了永心啊。
昭覺延美，永安。
【English Translation】 English version: Thereupon, the position (of the temple) was rectified. Soon after, the faithful layman Wei Debao of Nanchang, along with his wife, Madam Wang, saw (the temple) and joyfully exclaimed, 'Only after such alterations does the auspiciousness of this place become apparent!' He turned to his wife and said, 'If we do not cultivate merit in this place, where else shall we go?' Thus, he alone pledged to donate funds to build a hall, saying, 'Regardless of the cost, my only aim is to accomplish this.' Yonggong then gathered craftsmen and prepared materials. Before long, the hall was completed. It was tall and bright, serene and profound, with all appearances transcended. Magnificent and grand, it became the crown of the monasteries in this region. Looking down upon the past, it was vastly different, like dispelling the covering and breaking through the darkness, as if emerging from beyond the clouds. The total cost for all the bricks, tiles, and painting amounted to five million coins. Yonggong also built a dormitory and abbot's chamber, striving to increase their depth, relying on resources to create and construct. He further built a monks' hall, kitchen, and storehouse, moving the sutra collection to the old courtyard, arranging and displaying them according to their respective directions, each placed in its proper position. Everything was completely renewed, truly a great monastery. Later, Debao visited again, praising with excitement, 'If not for your enlightened vision and extraordinary spiritual power, Master, nothing could have been accomplished. If not for my faithful initiation, how could the many conditions have arisen in response?' He then invited the monks to turn the Great Treasury of Scriptures, holding a Water and Land Retreat, completing the dedication ceremony. He further said, 'Now that the monastery is completely renewed, it will house no fewer than five or six hundred monks. How shall we provide for their meals?' Yonggong replied, 'That also depends on you.' Debao said, 'Please allow me to purchase land for you, Master, buying Luzhou (Reed Island), and collecting its income to sustain it.' Yonggong said, 'If you truly have this wish, then your merit will be complete.' From then on, the monks had a constant supply of food, and the monastery relied on it. The Master's later whereabouts are unknown.
Minghe said, 'What kind of person is Debao, who can empty his coffers and pour out his wealth for Buddhist affairs? If one plucks a hair or discards a bit of spittle, as if it has nothing to do with oneself, even if one sees (Buddhist affairs) and generates (a mind of giving), it is also because of Yonggong's virtue that someone is inspired to initiate it. Using a mind like the void to accomplish the work of liberation. I originally had nothing to give up, and the Master is not receiving anything. On the contrary, it seems that those who sink their family wealth into the sea are meddling too much.' Debao's noble character can be imagined and seen. And to say that Yonggong has seen perfect understanding, then his Tianxi (Heavenly Bliss) game is merely his acting on the stage. Now, looking at what he does, we do not see what he says, betraying Yongxin (Eternal Mind).'
Zhaojue Yanmei, Yongan.
德元二師傳
延美。陽安郡平泉杜氏子。出家。依彥通律師具戒。昭覺師受業處。后以道行。即補住持。視了覺大師為五代祖。了覺。號休夢。參石霜洞山諸老。深得禪旨。即宣宗復教對御落髮者也。后大闡于昭覺。師為其遠孫。不惟能紹其宗風。且兼弘于福業寺之殿宇。舊而百間。師廣增至三百間。修唱梵之堂。廣方丈之室。備水陸之儀。及羅漢六祖翊善大悲。各列一堂。又分千部經。為東西龕。又建紀天列宿堂。極壯麗。以至安毳侶。供公庖。廚倉。寮庫。齋廳。浴室等。無不備具。寺之舊址頹垣。茂草百年矣。師一旦豎版築以繩之。興百堵軫舊封。葺墻五百餘間。周匝園圃。而諸鄰敬師之德。相讓惟恐或后。自是朝飯千眾。累茵敷坐。如升虛邑。未有一物。爰假外求者。人謂。師開口無機化。不言而鷗狎。虛懷善應施。不求而谷盈。自大中祥符戊申。領住持事。迨三十餘年。食不兼味。衣不重繭。自處淡如也。
師同時。有德元者。亦精練行業。大興永安禪院。請欽禪師住持。俾揚宗教與眾共也。誓其徒曰。隆茲寶剎。寔假眾財。宜乎來者。緣合即居。況成壞迭臻。泡幻易滅。有為皆忘。浮生幾何。假物強名。曷定嘗主。茲后法屬。當泯異心。無狥私。無差別。但以義聚。勿為爭侵。有渝是盟。必
罹陰殛。翰林學士彭乘。贊曰。禪師一錫周遊。半偈明解。鑒忘拂拭。幡任飄飏。踐鹿苑之康莊。出虎溪之軌䠱。道存先覺。依歸者矞雲其臻。言會大乘。參訪者甘露攸飫。向匪行業積著。名德溢聞。則曷以當此乎。
體謙傳
體謙。永嘉人。苦行僧也。外形體。耐飢寒。喜為難事。入廬山住靜。刀耕火種數年。後下山雲遊。至筠州。為眾信擁留曰。和尚安往。新街大緣。惟師聖人。金口而木舌。眾生之愿也。師忻然應命曰。此吾事耳。自某年始募。至某年工畢。而筠州新街成。運至虛無物之心。行極苦難成之行。德感如呼。緣歸若響。總計募金錢一千萬。召工鑿山陶土。得石與磚。若干千萬。砌成大道北斷于江。其南西繚于阛阓。凡若干萬尺。橫渠暗竇。為橋以通之。凡若干所。喜舍之士。以道計者。自五百尺至百尺。凡若干人。以錢計者。自三十萬至一萬。凡若干人。一萬而下不可勝計。所得錢不以纖毫自私。皆寄某氏之帑。朱出墨入。悉某氏主之。麻衣草履。以董重役。暮宿甄舍。饑食于施者家。余襄公南征。見師于馬首。為記其事曰。彼上人者。弊衣糲食。苦其行而外其利。又能得開信同心。成此利益。使夫趨官曹游旅肆者。出泥滓入清凈之境。真奉佛事。勵戒行而好方便者也。志之無愧詞。
【現代漢語翻譯】 現代漢語譯本： 罹陰殛（遭受陰間的懲罰）。翰林學士彭乘讚頌說：『禪師手持錫杖四處遊歷，用半句偈語就能明瞭解脫。他擦拭佛鏡，任憑經幡飄揚。他走在鹿苑（佛陀初轉法輪之地）的康莊大道上，走出虎溪（慧遠大師送客不過虎溪的典故）的常規。他的道行存在於先覺之中，依附歸順他的人如同雲彩般聚集。他的言語符合大乘佛法，參訪他的人如同沐浴在甘露之中。如果不是因為他積累了深厚的行業，名聲和德行廣為人知，又怎麼能達到這樣的境界呢？』 體謙傳 體謙是永嘉人，是一位苦行僧。他不在乎外在的形體，能忍受飢餓和寒冷，喜歡做困難的事情。他進入廬山隱居，刀耕火種數年。後來下山雲遊，到達筠州。當地的信眾擁戴他，挽留他說：『和尚您要去哪裡？新街大有因緣，只有您是聖人，金口玉言，能滿足眾生的願望。』體謙欣然應允，說：『這是我的事情。』從某年開始募捐，到某年工程結束，筠州的新街建成了。他運用虛無的心境，實踐極其艱難的修行。他的德行感動了人們，緣分像回聲一樣聚集。總共募集到一千萬錢，召集工匠開鑿山石，燒製陶土，得到無數的石頭和磚塊。砌成的大道，北面在江邊中斷，南面和西面環繞著市場，總共有無數萬尺。他還修建了暗渠和涵洞，作為橋樑來連通道路，總共有若干處。喜好佈施的善士，按照道路的長度來計算捐贈，從五百尺到一百尺的，有若干人。按照錢財來計算捐贈的，從三十萬到一萬的，有若干人。捐贈一萬以下的，數不勝數。他所得的錢財沒有一絲一毫為自己私用，都寄存在某氏的倉庫里，用硃筆記錄支出，用墨筆記錄收入，全部由某氏主管。他穿著麻衣草鞋，督導繁重的工程。晚上住在簡陋的屋舍，餓了就在施捨的人家吃飯。余襄公南征時，在馬首見到了體謙，為他記錄了這件事，說：『這位上人，穿著破舊的衣服，吃著粗糙的食物，以苦行為樂，不追求私利，而且能夠得到開明人士的同心協力，成就這樣的功德利益，使那些奔走于官府、遊走于店舖的人，能夠脫離污濁，進入清凈的境界，真是奉行佛事，勉勵戒律，愛好方便法門的人啊。』記錄這件事，問心無愧。'
【English Translation】 English version: Suffering from Yin Ji (punishment from the underworld). The Hanlin Academician Peng Cheng praised: 'The Chan master travels around with a staff, understanding liberation with half a verse. He wipes the Buddha mirror, letting the banners flutter. He walks on the broad road of the Deer Park (where the Buddha first turned the wheel of Dharma), stepping out of the conventional path of Tiger Creek (referring to the story of Master Huiyuan not crossing Tiger Creek when seeing guests off). His Dao exists in the enlightened ones, and those who rely on and submit to him gather like clouds. His words are in accordance with Mahayana Buddhism, and those who visit him are like bathing in nectar. If it were not for his accumulation of profound karma, and his reputation and virtue being widely known, how could he have reached such a state?' Biography of Tiqian Tiqian was a native of Yongjia, a monk who practiced asceticism. He didn't care about his external appearance, could endure hunger and cold, and liked to do difficult things. He entered Mount Lu to live in seclusion, farming with a knife and planting seeds for several years. Later, he went down the mountain to travel around, arriving in Junzhou. The local believers supported him, urging him to stay, saying: 'Where are you going, Reverend? The new street has great karma, only you are a sage, with golden words, able to fulfill the wishes of all beings.' Tiqian gladly agreed, saying: 'This is my business.' Starting from a certain year to raise funds, until a certain year when the project was completed, the new street in Junzhou was built. He used a mind of emptiness, practicing extremely difficult cultivation. His virtue moved people, and affinities gathered like echoes. A total of ten million coins were raised, and craftsmen were gathered to excavate mountains and burn clay, obtaining countless stones and bricks. The built road, interrupted in the north by the river, and surrounded the market in the south and west, totaling countless tens of thousands of feet. He also built culverts and tunnels, as bridges to connect the roads, totaling several places. Benevolent people who liked to give alms, calculated donations according to the length of the road, from five hundred feet to one hundred feet, there were several people. Those who calculated donations according to money, from three hundred thousand to ten thousand, there were several people. Donations below ten thousand were countless. He did not use a single penny of the money he received for his own personal use, but deposited it in the warehouse of a certain family, recording expenditures in red ink and income in black ink, all managed by a certain family. He wore hemp clothes and straw sandals, supervising the heavy engineering. At night, he lived in simple houses, and when hungry, he ate at the homes of those who gave alms. When Yu Xianggong was on a southern expedition, he met Tiqian at the head of the horse, and recorded this matter for him, saying: 'This Reverend, wearing tattered clothes and eating coarse food, takes pleasure in asceticism, does not pursue personal gain, and is able to gain the cooperation of enlightened people to achieve such meritorious benefits, so that those who run around in government offices and travel in shops can escape from the filth and enter the realm of purity, truly practicing Buddhist affairs, encouraging precepts, and loving expedient methods.' Recording this matter, I have a clear conscience.'
空印軾公傳
軾。字空印。得法于吳江法真。天衣懷四世孫也。說法于廬山之下。學者歸之如雲。溈山密印禪寺。大圓祐祖開法之地。為南國精藍之冠。崇寧三年厄於火。一夕而燼。寺規模宏大。潭帥曾公孝蘊。謀于眾。以為非名世大知識。福慧具足者。不能肩此。軾師其人乎。於是。盡禮迎致之。師亦慨然以興復為己任。廣其基構而增修之。使其壯麗稱山雄深。鑄萬斤銅鐘。涂以黃金。立大法寶藏殿。藏諸佛菩薩之言。又明年。增廣善法堂之後。為雨花堂。含風而虛明。吐月而宏深。自兩廊之左。繞以復屋。立庫院。建堂司。大修僧堂。曰。增者人天之福田。佛祖之因地。人所見者也。嚝野深山。聖道場地。阿羅漢所住持。人所不能見。既以廣延其所見。則所不見者。敢不敬乎。又刻五百尊者之像。閣而供事之。又明年。得異木于絕壑。大合抱。長倍尋。斷而為三。刻凈土佛菩薩之像。極其妙麗。殿于天供廚之南。又特建閣于寢室之前。奉安神宗皇帝所賜御書。閣成而東南傾。師默計曰。增萬牛莫能挽。且天章神翰之所在。山君水王之所宜。謹藏而衛護之。今職弗修。是神羞也。言卒。而風雨挾屋。山嶽撼動。俄而閣正。萬人權呼。又明年。重修大三門。太師楚國公。為填其額。卻望形勝。眾峰來朝。
【現代漢語翻譯】 現代漢語譯本 空印軾公傳
釋軾，字空印，從吳江法真處得法，是天衣懷禪師的第四代後人。他在廬山下說法，學者們像云一樣歸附他。溈山密印禪寺，是大圓祐祖開創佛法的地方，是南國寺廟中的佼佼者。崇寧三年遭遇火災，一夜之間化為灰燼。寺廟規模宏大，潭州的最高長官曾公孝蘊，與眾人商議，認為不是名聲顯赫、福慧雙全的大知識分子，不能承擔重建的重任。認為釋軾禪師就是這樣的人。於是，以最高的禮節迎接他。釋軾禪師也慨然以重振寺廟為己任，擴大地基並加以修繕，使其壯麗與山勢的雄偉深邃相稱。鑄造萬斤重的銅鐘，塗上黃金。建立大法寶藏殿，收藏諸佛菩薩的教誨。又在第二年，擴建善法堂之後，建造雨花堂，迎著風而顯得空曠明亮，對著月亮而顯得宏偉深邃。從兩廊的左側開始，環繞著復屋，建立庫院，建造堂司，大規模地修繕僧堂，說：『增加的是人天福田，佛祖的因地，是人們所能見到的。』荒野深山，是聖道場地，是阿羅漢所居住的地方，是人們所不能見到的。既然已經擴大了人們所能見到的，那麼對於人們所不能見到的，難道敢不敬畏嗎？又雕刻五百羅漢的像，建閣供奉他們。又在第二年，從深山峽谷中得到奇異的木材，粗大到幾人合抱，長度是身高的好幾倍。截斷成三段，雕刻凈土佛菩薩的像，極其精妙華麗，安放在天供廚的南面。又特意在寢室前建造樓閣，供奉安放神宗皇帝所賜的御書。樓閣建成後向東南傾斜，釋軾禪師默默地盤算說：『即使增加上萬頭牛也無法挽回。況且這是天章神翰所在的地方，是山神水神所適宜的地方，應該謹慎地收藏並衛護它。現在如果職責沒有履行好，這是神靈的恥辱。』話音剛落，風雨夾雜著房屋，山嶽震動。一會兒，樓閣就正了，萬人歡呼。又在第二年，重新修繕大三門，太師楚國公，為大門題寫匾額。回頭眺望地形地貌，眾多的山峰都來朝拜。
【English Translation】 English version The Biography of Monk Shi, Known as Kongyin
Shi, styled Kongyin (meaning 'Empty Seal'), received the Dharma from Faming of Wujiang. He was a fourth-generation descendant of Tianyi Huai. He preached the Dharma at the foot of Mount Lu, and scholars flocked to him like clouds. Miyin Chan Temple on Mount Wei, the place where Great Ancestor Yu founded the Dharma, was the crown jewel of temples in the South. In the third year of Chongning (1104), it was destroyed by fire, reduced to ashes in one night. The temple was grand in scale, and Zeng Xiaoyun, the governor of Tanzhou, consulted with the people, believing that only a great and knowledgeable person with both blessings and wisdom could shoulder this responsibility. He considered Master Shi to be such a person. Therefore, he welcomed him with the utmost courtesy. Master Shi also readily took on the responsibility of restoring the temple as his own. He expanded its foundation and renovated it, making its magnificence worthy of the mountain's grandeur and depth. He cast a bronze bell weighing ten thousand catties, coated with gold. He erected the Great Dharma Treasury Hall to store the teachings of all Buddhas and Bodhisattvas. The following year, he expanded the Good Dharma Hall and built the Rain Flower Hall, which was airy and bright in the wind, and grand and profound in the moonlight. Starting from the left side of the two corridors, he built surrounding houses, established storehouses and offices, and extensively renovated the monks' hall, saying, 'What is increased is the field of blessings for humans and gods, the causal ground of Buddhas and ancestors, which is what people can see.' The desolate wilderness and deep mountains are the sacred grounds, the places where Arhats reside, which are what people cannot see. Since what people can see has been expanded, how dare we not respect what people cannot see?' He also carved images of the Five Hundred Arhats, built a pavilion, and made offerings to them. The following year, he obtained extraordinary wood from a deep ravine, so thick that several people could embrace it, and several times longer than a person's height. He cut it into three sections and carved images of Buddhas and Bodhisattvas of the Pure Land, which were extremely exquisite and beautiful, and placed them south of the Heavenly Offering Kitchen. He also specially built a pavilion in front of the sleeping quarters to enshrine the imperial calligraphy bestowed by Emperor Shenzong. After the pavilion was completed, it tilted to the southeast. Master Shi silently calculated and said, 'Even adding ten thousand oxen would not be able to pull it back. Moreover, this is where the heavenly writings and divine calligraphy are located, the place suitable for mountain gods and water gods, and it should be carefully stored and protected. If the duty is not fulfilled now, it is a disgrace to the gods.' As soon as he finished speaking, wind and rain lashed at the building, and the mountains shook. In a moment, the pavilion was upright, and ten thousand people cheered. The following year, he renovated the Great Three Gates, and Grand Tutor, Duke of Chu, inscribed the plaque for the gate. Looking back at the terrain, many peaks came to pay homage.
有臺自獻其前。以寶積靈牙舍利。葬臺之中。而建塔其上。千尺九層。蕩摩雲煙。諸方皆建普同塔。與僧坊相望。遠不過一牛鳴地。獨溈山。拘陰陽之說。謂近寺不宜為葬地。自開山迄今三百年。建塔于迴心橋之南。其去寺十里。主者以遠故。或不能親臨。師曰。事無大小。而斷于理。從違不可茍也。僧火化。眾俱臨。先聖令不可違也。禍福之來。以智避就之。不可從也。遂建普同塔。于寺之西。而屋其上。又修大圓祖塔。而峙立兩亭。以覆古今碑刻。聖溪莊壟畝。為比鄰所吞。數世且百年。莫敢誰何。師曰。不直而歸是陷人。入泥犁遣掌事執券證。諸官竟還二百畝。有玉泉住持僧。死於龍牙山。山中人不容其葬。弟子抱骨石涕。師哀之。使于溈山擇地建冢塔。叢林義之。師之潛行密用之懿。時時見於與奪。然皆本于仁我。道俗化其德。政和六年。敕補住鎮軍之焦山。師雅意不欲東。解住持事。力辭之。歸庵鸞溪之上。俄詔聽還之溈山。自其始至終而還。八年之間。百廢具興。非乘願力。何以臻此。雪竇天衣之道。至師大振。叢林歸心焉。興修。蓋其遊戲也。
嶽麓海禪師傳
智海。吉州太和萬氏子。幼靜專。無適俗韻。出家為金公弟子。受具遊方。依東林玉澗二公最久。然無所契悟。晚抵仰山。陸沉于
眾。佛印元公。獨異之。師方銳于學。喜翰墨。元呵曰。子本行道。反從事語言筆畫。語言筆畫借工。于道何益。矧未工乎。師於是棄去。經行湘南諸山。依止大溈十年。真如門風。號稱壁立。學者皆望崖而退。師獨受印可。及真如赴詔住上都相國寺。師雅志不欲西。首眾衲于衡陽花葯山。分座說法。元符己卯。開法于城東之東明。俄遷湘西之嶽麓。無何。麓厄於火。一夕而燼。道俗驚嗟。以死吊。師笑曰。夢幻成壞。蓋皆戲劇。然吾恃願力。宮室未終廢也。於是就林縛屋。單丁而住。雜蒼頭廝養。運瓦礫。收燼餘之材。造床榻板槅。凡叢林器用。所宜有者皆備。曰。棟宇即成。器用未具。是吾憂。故先辦之。聞者。竊笑而去。師自若也。未幾月。富者以金帛施。貧者以力施。匠者以巧施。十年之間。廈屋崇成。盤崖萬礎。飛楹層閣。塗金間碧。如化成釋梵龍天之宮。人徒見其經營之功日新。而不知其出於閑暇談笑。宣和己亥七月九日。以平生道具付侍者。使集眾估唱。黎明。漱盥罷。坐丈室。聞粥鼓。命門弟子。因敘出世本末。囑以行道勿解。說偈為別。有智暹者。進曰。師獨不能少留乎。師以手搖去。復周眴左右。良久。右脅而逝。閱世六十有二。坐四十二夏。塔于西崦舜塘之陰。
明大禪傳
了明
【現代漢語翻譯】 現代漢語譯本 僧眾。佛印元公（Foyin Yuangong，人名）對此人另眼相看。當時這位禪師正熱衷於學問，喜愛書法。元公呵斥道：『你本應修行悟道，反而致力於文字筆畫。即使文字筆畫精妙，對於悟道有什麼益處呢？更何況還未達到精妙的程度！』於是這位禪師放棄了書法，遊歷湘南各山，依止於大溈（Dawei，地名）十年。真如（Zhenru，寺名）的門風，以嚴峻著稱，學者都望而卻步。唯獨這位禪師得到真如的認可。後來，真如奉詔前往上都（Shangdu，地名）相國寺（Xiangguo Temple，寺名）擔任住持。這位禪師淡泊名利，不願西去，率領眾僧在衡陽（Hengyang，地名）花葯山（Huayao Mountain，地名）分座說法。元符（Yuanfu，年號）己卯年，在城東（Chengdong，地名）的東明（Dongming，地名）開壇講法，不久又遷往湘西（Xiangxi，地名）的嶽麓（Yuelu，地名）。沒過多久，嶽麓遭遇火災，一夜之間化為灰燼。僧人和百姓驚歎悲傷，甚至有人要以死來哀悼。這位禪師笑著說：『夢幻般的成敗，都不過是一場戲。然而我憑藉願力，宮室不會最終廢棄的。』於是就在林中搭建房屋，獨自居住，與僕役雜處，搬運瓦礫，收集剩餘的木材，製造床榻板槅。凡是叢林（conglin，寺院）中應該有的器物，都一一準備齊全。他說：『殿宇即使建成，器物沒有準備好，這才是我的憂慮，所以先要辦好這些。』聽到的人，暗自嘲笑離去。這位禪師卻不以為然。沒過幾個月，富人以金錢布施，窮人以勞力佈施，工匠以技藝佈施。十年之間，高大的殿宇建成，盤踞山崖，萬千根柱石，飛檐斗拱，塗金飾碧，如同化現而成的釋梵龍天（Shifan Longtian，佛教護法神）的宮殿。人們只看到他經營的功勞日新月異，卻不知道這些都出于閑暇談笑之間。宣和（Xuanhe，年號）己亥年七月初九，將平生所用的法器交給侍者，讓其召集僧眾估價唱賣。黎明時分，漱洗完畢，坐在丈室（zhangshi，方丈的房間）中，召集門下弟子，講述自己出家修行的始末，囑咐他們要堅持修行，不要懈怠。說完偈語作為告別。有位名叫智暹（Zhixian，人名）的弟子，上前說道：『師父難道不能稍微多留一會兒嗎？』禪師用手搖動示意他離開，又環顧左右，過了很久，右脅臥倒而逝。享年六十二歲，坐禪四十二年。塔葬于西崦（Xishan，地名）舜塘（Shuntang，地名）的陰面。
明大禪傳（Mingda Chan Zhuan，書名）
了明（Liao Ming，人名）
【English Translation】 English version The assembly. Chan master Yuangong (Foyin Yuangong, a person's name) of Foyin Temple regarded him differently. At that time, the master was keen on learning and fond of calligraphy. Yuangong scolded him, saying, 'You should be practicing the Way, but instead you are engaged in linguistic strokes. Even if your linguistic strokes are exquisite, what benefit is there to the Way? Moreover, they are not yet exquisite!' Thereupon, the master abandoned calligraphy and traveled through the mountains of southern Hunan (Xiangnan, a place name), relying on Dawei (Dawei, a place name) for ten years. The monastic tradition of Zhenru (Zhenru, a temple name) was known for its strictness, and scholars retreated at the sight of it. The master alone received Zhenru's approval. Later, when Zhenru was summoned to reside at Xiangguo Temple (Xiangguo Temple, a temple name) in the capital (Shangdu, a place name), the master, with a refined ambition, did not wish to go west. He led the monastic community at Huayao Mountain (Huayao Mountain, a place name) in Hengyang (Hengyang, a place name), giving sermons from a separate seat. In the year of Jimao during the Yuanfu (Yuanfu, an era name) reign, he began preaching at Dongming (Dongming, a place name) in the east of the city (Chengdong, a place name), and soon after moved to Yuelu (Yuelu, a place name) in western Hunan (Xiangxi, a place name). Before long, Yuelu was struck by fire and burned to ashes in one night. Monks and laypeople were astonished and grieved, some even wanting to mourn with their lives. The master laughed and said, 'The success and failure of dreams are all but a play. However, relying on my vows, the palace will not ultimately be abandoned.' Thereupon, he built houses in the forest, living alone, mingling with servants, carrying tiles and rubble, collecting the remaining materials, and making beds and partitions. All the utensils that a monastery (conglin, a monastery) should have were prepared. He said, 'Even if the halls are built, if the utensils are not prepared, that is my worry, so I must prepare them first.' Those who heard this secretly laughed and left. The master remained unperturbed. Within a few months, the rich gave with gold and silk, the poor gave with labor, and the craftsmen gave with skill. Within ten years, tall halls were built, perched on the cliffs, with thousands of pillars, flying eaves and layered pavilions, painted with gold and adorned with jade, like a palace of Shifan Longtian (Shifan Longtian, Buddhist guardian deities) transformed into existence. People only saw the daily renewal of his efforts in management, but did not know that these all came from leisure, conversation, and laughter. On the ninth day of the seventh month in the year of Jihai during the Xuanhe (Xuanhe, an era name) reign, he handed over the Dharma instruments he had used throughout his life to his attendant, instructing him to gather the monks to estimate and sell them. At dawn, after washing and rinsing, he sat in his abbot's room (zhangshi, abbot's room), summoned his disciples, and recounted the beginning and end of his renunciation and practice, instructing them to persevere in their practice and not to slacken. He spoke a verse as a farewell. A disciple named Zhixian (Zhixian, a person's name) stepped forward and said, 'Master, can you not stay a little longer?' The master waved his hand to signal him to leave, and then looked around for a long time. He passed away lying on his right side. He lived for sixty-two years and sat in meditation for forty-two summers. His stupa was built on the shady side of Shuntang (Shuntang, a place name) in Xishan (Xishan, a place name).
Mingda Chan Zhuan (Mingda Chan Zhuan, a book name)
Liao Ming (Liao Ming, a person's name)
。秀州人。妙喜會中龍象。叢林所謂明大禪也。身長八尺。腹大十圍。所至人必聚觀之。始妙喜謫梅州。州縣防送甚嚴。或以為禍在不測。師為荷枷。以行間關。辛苦未曾少怠。既至貶所。衲子追隨。問道者。率不下二三百人。妙喜。以齋粥不給。且慮禍。嘗勉之令去。師輒不肯。以身任齋粥。每肩栲栳行乞。至晚即數十人為之荷米麵薪疏。食用之屬。成列以歸。衲子雖多。無不具足。如是者十七年如一日。妙喜法嗣之盛。在貶所接者居其半。師之力也。妙喜被旨復僧衣自便。繼被旨往育王。師嘗在座下。師為人豪邁。機鋒敏速。妙喜室中。不許衲子下喝。師每入室。必振聲一喝而退。妙喜一日榜方丈前云。下喝者罰一貫錢。師見之。乃密具千錢于袖中至室中。先頓于地。高聲一喝便出。如是者數矣。妙喜無如之何。再榜曰。下喝者。罰當日堂供一中。師見之。即驟步往庫司語曰。和尚要十兩金。主事者不疑。即與之。乃遣行者隨往方丈。師袖之以入。復頓于地。高聲一喝。而妙喜大駭。入室罷徐問知其然。為之一笑。每語師云。你這肥漢。如是會禪。驢年也未夢見在。然念其勤劬之久。舉令出住舒州之投子。先是。投子諸莊。牛遭疾疫。死斃幾盡。比歲不登。師以大願力。化二百隻牛。以實之。連歲大稔倍嘗。頗有
【現代漢語翻譯】 現代漢語譯本：他是秀州人（今浙江嘉興一帶）。是妙喜（Da Hui，禪宗大師）會下的傑出弟子，叢林中人稱他為明大禪師。他身高八尺，腰圍十圍，所到之處人們必定聚集觀看。當初，妙喜被貶謫到梅州（今廣東梅州市），州縣官員防守押送非常嚴密，有人認為災禍不可預測。明大禪師為他戴上枷鎖，在路途上行走，雖然艱辛勞苦，卻從未有絲毫懈怠。到達貶謫之地后，僧人弟子們追隨而來，向妙喜問道的人，常常不下二三百人。妙喜因為齋飯粥食供應不足，而且擔心惹禍，曾經勸他們離去，明大禪師總是堅決不肯。他以一己之力承擔齋飯粥食的供應，每次肩挑著栲栳（用柳條或荊條編成的盛東西的器具）去乞討，到了晚上，就有幾十個人為他挑著米麵柴火蔬菜等食用之物，排成佇列回來。僧人弟子雖然眾多，但沒有不充足的。像這樣持續了十七年，一天也沒有改變。妙喜的法嗣興盛，在貶謫之地接引的佔了一半，這是明大禪師的功勞。妙喜奉旨恢復僧衣，可以自由行動。後來又奉旨前往育王寺（位於浙江寧波）擔任住持。明大禪師曾經在妙喜座下參學。他為人豪邁，機鋒敏捷。妙喜的禪房中，不允許僧人弟子大喝。明大禪師每次進入禪房，必定大聲一喝然後退出。妙喜有一天在方丈門前貼出告示說：『下喝者罰一貫錢。』明大禪師看見后，就偷偷地在袖子里準備了一千錢，到禪房中，先將錢放在地上，高聲一喝便出來。像這樣做了好幾次。妙喜無可奈何。再次貼出告示說：『下喝者，罰當日的堂供一頓。』明大禪師看見后，立即快步前往庫房對主管人員說：『和尚要十兩金子。』主管人員沒有懷疑，就給了他。於是派遣一個行者跟隨他前往方丈。明大禪師將金子藏在袖子里進入禪房，又將金子放在地上，高聲一喝。妙喜大吃一驚，入室后慢慢詢問，知道事情的經過，為之一笑。每次對明大禪師說：『你這肥漢，像這樣會參禪，驢年也未必能夢見。』然而考慮到他勤勞辛苦了很久，就推薦他去舒州的投子寺（位於安徽安慶市）擔任住持。在此之前，投子寺的各個莊園，牛遭遇疾病瘟疫，死亡殆盡，連年歉收。明大禪師以大願力，化緣得到二百頭牛，來充實莊園。連年獲得大豐收，比往年翻倍，頗有 頗有
【English Translation】 English version: He was a native of Xiuzhou (present-day Jiaxing area, Zhejiang). He was a prominent disciple in the assembly of Miaoxi (Da Hui, a Chan master), and was known as Great Chan Master Ming in the monastic community. He was eight feet tall and had a ten-foot waist, and people would gather to watch him wherever he went. Initially, when Miaoxi was exiled to Meizhou (present-day Meizhou City, Guangdong), the state and county officials guarded and escorted him very strictly, and some people thought that disaster was unpredictable. Chan Master Ming took on the cangue (a wooden collar) for him and walked along the road, never slacking in his hard work. After arriving at the place of exile, monks and disciples followed him, and those who asked Miaoxi about the Dharma often numbered no less than two or three hundred. Miaoxi, because the provision of vegetarian meals and porridge was insufficient and he was worried about causing trouble, once persuaded them to leave, but Chan Master Ming always firmly refused. He took on the responsibility of providing vegetarian meals and porridge by himself, and every time he carried a 'kaolao' (a container made of willow or wicker) to beg, in the evening, dozens of people would carry rice, flour, firewood, vegetables, and other food items for him, returning in a line. Although there were many monks and disciples, none were lacking in anything. This continued for seventeen years without changing a single day. Miaoxi's Dharma lineage flourished, and half of those who were received in the place of exile were due to Chan Master Ming's efforts. Miaoxi received an imperial decree to restore his monastic robes and was allowed to move freely. Later, he received another imperial decree to go to Yuwang Temple (located in Ningbo, Zhejiang) to serve as abbot. Chan Master Ming had once studied under Miaoxi. He was a heroic person with quick wit. In Miaoxi's meditation room, monks and disciples were not allowed to shout loudly. Every time Chan Master Ming entered the meditation room, he would shout loudly and then leave. One day, Miaoxi posted a notice in front of the abbot's room saying: 'Those who shout will be fined one string of cash.' After Chan Master Ming saw it, he secretly prepared a thousand coins in his sleeve and went to the meditation room, first placing the money on the ground, then shouting loudly and leaving. He did this several times. Miaoxi had no choice. He posted another notice saying: 'Those who shout will be fined one meal of the day's communal meal.' After Chan Master Ming saw it, he immediately hurried to the storehouse and said to the person in charge: 'The abbot wants ten taels of gold.' The person in charge did not suspect anything and gave it to him. Then he sent a novice to follow him to the abbot's room. Chan Master Ming hid the gold in his sleeve and entered the meditation room, then placed the gold on the ground and shouted loudly. Miaoxi was greatly surprised, and after entering the room and slowly inquiring, he learned what had happened and smiled. Every time he said to Chan Master Ming: 'You fat man, if you understand Chan like this, you may not even dream of it in the year of the donkey.' However, considering that he had been diligent and hardworking for a long time, he recommended him to serve as abbot of Touzi Temple (located in Anqing City, Anhui) in Shuzhou. Before this, the cattle in the various estates of Touzi Temple had suffered from disease and plague, and almost all of them had died, and the harvests had been poor for years. Chan Master Ming, with great vows, raised two hundred cattle to replenish the estates. The harvests were bountiful for years in a row, doubling the previous years, and there was quite a bit of quite a bit of
異跡。遷住長蘆。衲子輻湊。叢林改觀。及妙喜住徑山。師來供施。及飯大眾。洎歸長蘆。妙喜送以偈云。人言棒頭出孝子。我道憐兒不覺丑。長蘆長老恁么來。妙喜空費一張口。從教四海妄流傳。野干能作師子吼。孰云無物贈君行。喝下鐵圍山倒走。后奉詔住徑山。道望愈著。先是。陽和王。夢一異僧。長大皤腹緩行。言欲化蘇州一莊。覺而異之。未言也。翼日師忽杖履徒步而至。門者呵。不止。以白。和王出見之。遙望師奇偉。與夢中見者無異。遽呼其眷屬。出觀之。眷屬並炷香作禮。茶罷。師首言。大王莊田至多。可施蘇州一莊。以為徑山供佛齋僧。無窮之利。和王未有可否。因令一辦齋。師飯罷便出。更無他語。時內外鬨然傳言。和王以蘇州莊。施徑山長老。遂達孝宗。會和王入朝。上為言。聞。卿舍蘇州一莊施徑山。朕當爲蠲免賦稅。和王謝恩歸。次日以書至徑山。請師入城。而二日前。先已遷化矣。自是和王。宴居寤寐之際。或少倦交睫。即見師在前。語曰。六度之大。施度為先。善始善終。斯為究竟。和王即以莊隸徑山。此莊。歲出十萬。犛牛舟車。解庫應用。百事具足。師于緇素。有大因緣。所在施供云委。衲子臻萃。佛事殊勝。江浙兩湖皆號之。為布袋和尚再出焉。
元 雪庭裕和尚傳
【現代漢語翻譯】 現代漢語譯本： 異跡。遷住長蘆（地名）。僧人如潮水般涌來，寺廟煥然一新。等到妙喜（人名，禪宗僧人）住持徑山（地名）時，師父前來供養佈施，並齋飯供養大眾。等到返回長蘆（地名）時，妙喜（人名，禪宗僧人）作偈相送說：『人們說棍棒底下出孝子，我說憐愛孩子反而不覺得他醜陋。長蘆（地名）長老您這樣前來，我妙喜（人名，禪宗僧人）白白浪費一張嘴。任憑四海胡亂流傳，野干也能像獅子一樣吼叫。誰說我沒有東西贈送您遠行？一聲棒喝之下，鐵圍山也要倒退逃走。』後來奉皇帝詔令住持徑山（地名），道行聲望更加顯著。起初，陽和王（人名，封號）夢見一位奇異的僧人，身材高大，肚子圓滾，行動緩慢，說要化緣蘇州（地名）的一處莊園。醒來後覺得很奇怪，但沒有說出來。第二天，師父忽然拄著枴杖徒步而來，守門人呵斥，不讓進。稟告了陽和王（人名，封號），陽和王（人名，封號）出來見他，遠遠望見師父相貌奇偉，與夢中所見之人沒有差別。立即呼喚他的家眷，出來觀看。家眷都點香作禮。喝完茶后，師父首先說：『大王您的莊園很多，可以佈施蘇州（地名）的一處莊園，作為徑山（地名）供佛齋僧之用，有無窮的利益。』陽和王（人名，封號）沒有表示同意或反對，於是安排了一場齋飯。師父吃完飯就離開了，沒有再說其他的話。當時內外紛紛傳言，陽和王（人名，封號）將蘇州（地名）的莊園佈施給了徑山（地名）長老，這件事傳到了孝宗（人名，皇帝）那裡。恰逢陽和王（人名，封號）入朝，皇上對他說：『聽說您捨棄蘇州（地名）的一處莊園佈施給徑山（地名），朕會為您免除賦稅。』陽和王（人名，封號）謝恩后返回。第二天寫信到徑山（地名），請師父入城。但是兩天前，師父已經圓寂了。從此以後，陽和王（人名，封號）在宴飲休息時，或者稍微疲倦打盹時，就會看見師父在眼前，對他說：『六度（佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧）之中，佈施最為重要。善始善終，這才算究竟。』陽和王（人名，封號）於是將莊園劃歸徑山（地名）所有。這個莊園，每年出產十萬，耕牛舟車，倉庫應用，百事俱全。師父與僧俗兩界，有很大的因緣，所到之處佈施供養如雲聚集，僧人雲集，佛事非常興盛，江浙（地名）兩湖（地名）一帶都稱他為布袋和尚（人名，傳說中的一位和尚）再世。
元 雪庭裕和尚傳
【English Translation】 English version: Extraordinary events. He moved to Changlu (place name). Monks flocked to him, and the monastery was transformed. When Miaoxi (person's name, a Chan Buddhist monk) resided at Jingshan (place name), the master came to offer donations and provide meals for the masses. Upon returning to Changlu (place name), Miaoxi (person's name, a Chan Buddhist monk) saw him off with a verse: 'People say filial sons come from the stick, I say loving children makes one blind to their faults. Elder of Changlu (place name), coming in such a way, Miaoxi (person's name, a Chan Buddhist monk) wastes his breath in vain. Let the rumors spread wildly across the four seas, even a jackal can roar like a lion. Who says I have nothing to give you for your journey? A shout and the Iron Mountain range will collapse and flee.' Later, he was summoned by imperial decree to reside at Jingshan (place name), and his reputation for virtue grew even more prominent. Initially, Prince Yanghe (person's name, title) dreamed of an extraordinary monk, tall and with a large belly, walking slowly, saying he wished to solicit a manor in Suzhou (place name). He awoke feeling strange but did not speak of it. The next day, the master suddenly arrived on foot with his staff and sandals. The gatekeeper scolded him, but he would not stop. He was reported to Prince Yanghe (person's name, title), who came out to see him. Gazing at the master from afar, he found him remarkably similar to the one he had seen in his dream. He immediately called his family members to come and see him. The family members all lit incense and paid their respects. After tea, the master began by saying, 'Your Highness has many manors. You could donate one in Suzhou (place name) to be used for offering to the Buddha and providing meals for the monks at Jingshan (place name), which would bring endless benefits.' Prince Yanghe (person's name, title) did not express agreement or disagreement, so he arranged a vegetarian meal. After the master finished eating, he left without saying anything else. At that time, rumors spread both inside and outside that Prince Yanghe (person's name, title) had donated the manor in Suzhou (place name) to the elder of Jingshan (place name), and this matter reached Emperor Xiaozong (person's name, emperor). Coincidentally, Prince Yanghe (person's name, title) entered the court, and the Emperor said to him, 'I heard that you donated a manor in Suzhou (place name) to Jingshan (place name). I will exempt it from taxes for you.' Prince Yanghe (person's name, title) thanked the Emperor and returned. The next day, he sent a letter to Jingshan (place name), inviting the master to the city. However, two days prior, the master had already passed away. From then on, whenever Prince Yanghe (person's name, title) was at leisure or slightly tired and dozing off, he would see the master before him, saying, 'Among the Six Perfections (Buddhist term, referring to generosity, morality, patience, diligence, concentration, and wisdom), generosity is the most important. A good beginning and a good end, that is the ultimate.' Prince Yanghe (person's name, title) then assigned the manor to Jingshan (place name). This manor produced ten thousand annually, with oxen for plowing, boats and carts, and all the necessary supplies for the treasury. The master had great affinity with both the monastic and lay communities. Wherever he went, offerings and donations gathered like clouds, monks flocked to him, and Buddhist affairs flourished. The areas of Jiangzhe (place name) and the two lakes (place name) all called him the reincarnation of Budai Monk (person's name, a legendary monk).
From the Biography of Monk Xueting Yu of the Yuan Dynasty
裕和尚。字好問。人以雪庭稱之。生大原文水張氏。九歲日誦千言。漸長遭世變。煢絕無依。道逢老比丘。勸以學佛。曰能誦法華經足矣。師曰。佛法止是乎。老比丘異之。與偕謁仙巖古佛曰。此龍象種。當爲大器。即為祝染受具。與雙溪廣公同執事。觀方至燕。依萬松老人最久。聲光郁然起。學者歸之。世祖居潛邸。命師入少林作資戒會。尋又被太宗詔住和林。興國辛亥。憲宗徴至北庭行在所。累月問道。言簡帝心。洎世祖踐祚。命總教門事。賜號光宗正法。為師建精舍于故里。曰報恩。給田產。命僧守之。至元八年春。詔。天下釋子大集於京師。師之眾居三之一。濟濟可觀。上喜甚。時少林虛席。萬松海云爲之請。上目師曰。師昔主資戒會。於是有緣。煩領眾一行。屬少林猥燼之餘。師儼臨之。聞而來者如歸。樂而施者如涌。嵩陽諸剎。金碧一新。洛陽白馬。經筵不輟。皆師力也。師瞑目燕坐。若無與焉。師襟度夷坦。風神閑散。說法三十餘年。如鼓雷霆。揭日月。繼踵前賢。標準後學。綽有古知識之遺風。涸池出泉。古殿生光。屢致祥瑞。師戒人勿言。以某時入滅。仁宗履位之初。贈師司空開府儀同三司。追封晉國公。仍命詞臣。撰文表其塔。下詔曰。皇帝恭惟。世祖神武不殺。本仁祖義。以一天下。朕欲
【現代漢語翻譯】 現代漢語譯本 裕和尚，字好問，人們尊稱他為雪庭。出生于大原文水（今山西文水）張氏家庭。九歲時，每天能背誦千言。長大后，遭遇社會變故，孤苦無依。在路上遇到一位老比丘（和尚），勸他學習佛法，說能誦讀《法華經》就足夠了。裕和尚說：『佛法僅僅如此嗎？』老比丘對他感到驚異，便一同去拜謁仙巖古佛，說：『這是龍象之才，將來必成大器。』於是為他剃度，授具足戒，與雙溪廣公一起做事。後來遊方到燕地（今北京一帶），跟隨萬松老人（萬松行秀）最久，聲名大振，學者們都歸附於他。 世祖（忽必烈）還在藩邸時，就命裕和尚到少林寺做資戒會（一種佛教儀式）。不久，又被太宗（窩闊臺）詔令住持和林（蒙古帝國首都，今蒙古國哈爾和林）。興國辛亥年（具體年份待考），憲宗（蒙哥）徵召他到北庭（今新疆吉木薩爾）行在所（皇帝行宮），連續數月向他問道，他的話語簡潔明瞭，深得帝心。等到世祖即位，命他總管全國佛教事務，賜號『光宗正法』，並在他的故鄉為他建造精舍，命名為『報恩』，賜予田產，命僧人守護。至元八年（1271年）春天，下詔將天下所有僧人召集到京師（今北京），裕和尚的門徒佔了其中的三分之一，盛況空前。皇帝非常高興。 當時少林寺住持的位置空缺，萬松海云（另一位高僧）為他請求。皇帝看著裕和尚說：『您以前主持過資戒會，因此與少林寺有緣。』於是讓他帶領僧眾前往。當時少林寺剛經歷過火災，一片狼藉，裕和尚莊嚴地主持寺務，聞訊而來的人如同歸家，樂於捐助的人如同潮水般涌來。嵩陽（今河南嵩山）各寺廟，煥然一新。洛陽白馬寺，講經的法會從未停止，這都是裕和尚的功勞。而裕和尚只是閉目靜坐，好像與這一切無關。 裕和尚胸襟坦蕩，風度閒適，說法三十多年，如同雷霆般震撼，如同日月般光明，繼承了前賢的傳統，成爲了後學的榜樣，具有古代大德的風範。他使得乾涸的池塘涌出泉水，古老的殿堂煥發生機，多次出現吉祥的徵兆。裕和尚告誡人們不要說他將在某時入滅。仁宗（元仁宗）即位之初，追贈他司空、開府儀同三司的官職，追封為晉國公，並命令詞臣撰寫碑文來表彰他的塔。下詔說：『皇帝恭敬地認為，世祖神武而不濫殺，以仁義為本，統一天下。朕想要……』
【English Translation】 English version The monk Yu, with the courtesy name Hao Wen, was respectfully known as Xueting (Snowy Courtyard). He was born into the Zhang family of Wenshui (present-day Wenshui, Shanxi) in Dayuan. At the age of nine, he could recite a thousand words a day. Growing up, he encountered social upheaval and became orphaned and without support. On the road, he met an old Bhikkhu (monk) who advised him to study Buddhism, saying that reciting the Lotus Sutra would be sufficient. Monk Yu said, 'Is that all there is to Buddhism?' The old Bhikkhu was surprised by him and together they went to pay respects to the ancient Buddha of Xianyan, saying, 'This is a dragon-elephant talent, destined to become a great vessel.' Thereupon, he was tonsured and received the full precepts, working alongside Guang Gong of Shuangxi. Later, he traveled to Yan (present-day Beijing area), where he followed the Elder Wansong (Wansong Xingxiu) for the longest time, gaining great fame and attracting scholars to him. When Emperor Shizu (Kublai Khan) was still a prince, he ordered Monk Yu to conduct a Zijie Assembly (a type of Buddhist ritual) at the Shaolin Temple. Soon after, he was summoned by Emperor Taizong (Ögedei Khan) to reside at Helin (the capital of the Mongol Empire, present-day Kharkhorin, Mongolia). In the Xingguo year of Xinhai (specific year to be determined), Emperor Xianzong (Möngke Khan) summoned him to the imperial residence in Beiting (present-day Jimusar, Xinjiang), where he questioned him for months. His words were concise and clear, deeply impressing the emperor. When Emperor Shizu ascended the throne, he appointed him to oversee all Buddhist affairs in the country, bestowed upon him the title 'Glorifying the Righteous Dharma,' and built a hermitage for him in his hometown, named 'Repaying Kindness,' granting it land and ordering monks to guard it. In the spring of the eighth year of Zhiyuan (1271), he issued an edict summoning all monks in the realm to the capital (present-day Beijing), where Monk Yu's disciples accounted for one-third of the assembly, creating a grand spectacle. The emperor was very pleased. At that time, the position of abbot of the Shaolin Temple was vacant, and Wansong Haiyun (another eminent monk) requested it for him. The emperor looked at Monk Yu and said, 'You have previously presided over the Zije Assembly, so you have a connection with the Shaolin Temple.' Thus, he ordered him to lead the monastic community there. At that time, the Shaolin Temple had just experienced a fire and was in ruins. Monk Yu solemnly presided over the temple affairs, and those who heard of it came as if returning home, and those who were happy to donate came like a surging tide. The temples of Songyang (present-day Mount Song, Henan) were completely renewed. The sutra lectures at the White Horse Temple in Luoyang never ceased, all thanks to Monk Yu's efforts. Yet Monk Yu simply sat in meditation with his eyes closed, as if he had nothing to do with it all. Monk Yu had a broad mind and a leisurely demeanor. He preached the Dharma for more than thirty years, like a thunderous roar, like the illuminating sun and moon, inheriting the traditions of his predecessors and becoming a model for later learners, possessing the legacy of ancient virtuous monks. He caused springs to emerge from dried-up ponds and ancient halls to radiate light, repeatedly bringing auspicious omens. Monk Yu warned people not to say when he would enter Nirvana. At the beginning of Emperor Renzong's (Emperor Renzong of Yuan) reign, he posthumously granted him the official titles of Sikong (Minister of Works) and Kaifu Yitong Sansi (Grand Master of the Palace), posthumously enfeoffed him as the Duke of Jin, and ordered court officials to compose an inscription for his pagoda. He issued an edict saying, 'The Emperor respectfully believes that Emperor Shizu was divinely martial but did not kill indiscriminately, taking benevolence and righteousness as his foundation, unifying the world. I wish to...'
昭我祖德。持盈守成。唯爾克紹。乃初祖永孚于仁。以弘濟我兆民。顧先哲其逝。朕弗克見於茲邈焉。雖去來夢幻無得而名。而封贈哀榮豈不在我。其尊爾官隆爾爵。以寄予思。以迪後人。以永譽于萬世。其為時君追慕永嘆之。如此。
明 正映傳
正映。號潔庵。撫之金溪洪氏子。幼祝髮。性穎悟。不妄舉動。為大僧。受具足戒于杭之昭慶寺。時巽中禪師。唱道于靈谷。師往參之。光掩一眾。遂契合。付法為真子。侍立居上首。處之弗疑。 洪武中。奉 詔掌京師天界寺。床幃不設。寒嘉一衲。 上聞而嘉之。移命掌泉州開元寺。開元舊名蓮華寺。自唐匡護大師開山以來。代不乏人。近以元末。擾害災火迭興。僧徒屋宇。罄殞無遺。有司以聞。故有是命。 高皇帝。面諭遣之。曰。著爾去作住持。如今作住持難。過善則受欺侮而不振。過嚴則致譭謗而自隳。爾但清心潔己。長久欽此。自能整頹綱。光祖席耳。師奉 旨惟謹。蒞寺宣闡。未幾。玄風大振。首作講堂。額曰清心潔己。示不忘也。次作甘露戒壇于潔己堂前。以為生定起慧。必本于戒。尤為先務也。二作既集。諸仆並舉。皆不煩緣募眾樂助。不數年煥然一新。視昔有加焉。永樂二年。奉 詔主雪峰崇聖寺。以開元績成也。崇聖。為真覺祖師道場
【現代漢語翻譯】 現代漢語譯本： 彰顯我祖先的德行，保持已有的基業併發揚光大，只有你能繼承。你的初祖（初祖指洪氏的先祖）永遠以仁愛著稱，以此來廣泛救濟我的百姓。考慮到先賢已經逝去，我無法親眼見到他們，時間如此久遠。雖然逝去和到來如同夢幻，無法用言語來形容，但是追封贈予的哀榮難道不是我所能做的嗎？因此，我尊崇你的官位，提高你的爵位，以此來寄託我的思念，以此來引導後人，以此來使你的美名永遠流傳於世。這正是作為君王追思緬懷並長久嘆息的原因，就是這樣。
明朝 正映傳
正映，號潔庵，是撫州金溪洪氏的子弟。年幼時就剃度出家。天性聰慧，舉止不輕率。成為大僧后，在杭州的昭慶寺受具足戒。當時巽中禪師在靈谷寺弘揚佛法，正映前往參拜，他的光芒掩蓋了眾人，於是與巽中禪師意氣相投。巽中禪師將佛法傳授給他，讓他成為自己的真傳弟子，正映侍立在巽中禪師身邊，位居首位，人們對此沒有疑議。洪武年間，正映奉皇帝的詔令掌管京師的天界寺。他不設床鋪，冬天只穿一件衲衣。皇帝聽說了這件事，非常讚賞他。於是下令調他去掌管泉州的開元寺。開元寺舊名蓮華寺，自從唐朝匡護大師開山以來，歷代都不乏人才。但到了元朝末年，由於戰亂和火災接連發生，寺廟的僧人和房屋全部被毀。地方官員將此事上報朝廷，所以才有了這個任命。高皇帝親自告誡並派遣他前往，說：『朕讓你去當住持。現在當住持很難，過於善良就會被人欺負而無法振興寺廟，過於嚴厲就會招致譭謗而自取滅亡。你只要保持清心潔己，長久地堅持下去，自然能夠整頓衰敗的綱紀，光大祖師的席位。』正映奉旨非常謹慎，到任后宣揚佛法，沒過多久，佛法大為興盛。他首先建造講堂，題名為『清心潔己』，表示不忘皇帝的教誨。接著在潔己堂前建造甘露戒壇，認為要生起定力、啓發智慧，必須以戒律為根本，這是最重要的。兩項工程完成後，各項事務都順利開展。所有這些都沒有煩勞他去四處募捐，眾人也樂於幫助，沒過幾年，寺廟就煥然一新，比以前更加興盛。永樂二年，正映奉皇帝的詔令主持雪峰崇聖寺，這是因為他在開元寺取得了成就。崇聖寺是真覺祖師的道場。
【English Translation】 English version: To manifest the virtue of my ancestors, to maintain and develop the existing foundation, only you are capable of inheriting this. Your first ancestor (referring to the ancestors of the Hong family) is forever known for benevolence, using it to widely aid my people. Considering that the wise predecessors have passed away, I cannot see them in person, and the time is so distant. Although passing away and arrival are like dreams, indescribable in words, is it not within my power to bestow posthumous titles and honors? Therefore, I respect your official position and elevate your rank, to express my remembrance, to guide future generations, and to make your good name last forever. This is precisely why a ruler cherishes the memory and sighs for a long time, that is all.
Ming Dynasty Biography of Zheng Ying
Zheng Ying, styled Jie'an, was a son of the Hong family of Jinxi, Fuzhou. He was tonsured at a young age. He was naturally intelligent and acted with prudence. After becoming a senior monk, he received the complete precepts at Zhaoging Temple in Hangzhou. At that time, Chan Master Xunzhong was propagating the Dharma at Linggu Temple. Zheng Ying went to pay homage, and his brilliance overshadowed the crowd, so he and Chan Master Xunzhong were in harmony. Chan Master Xunzhong transmitted the Dharma to him, making him his true disciple. Zheng Ying stood by Chan Master Xunzhong's side, ranking first, and people had no doubts about this. During the Hongwu reign, Zheng Ying received an imperial decree to manage Tianjie Temple in the capital. He did not set up a bed, and in winter he only wore a single kasaya. The emperor heard of this and praised him greatly. So he ordered him to manage Kaiyuan Temple in Quanzhou. Kaiyuan Temple was formerly known as Lotus Temple. Since Master Kuanghu of the Tang Dynasty founded the temple, there has been no shortage of talent in each generation. But at the end of the Yuan Dynasty, due to continuous wars and fires, the monks and buildings of the temple were completely destroyed. Local officials reported this to the court, so this appointment was made. The Gao Emperor personally admonished and sent him, saying: 'I am letting you go to be the abbot. It is difficult to be an abbot now. If you are too kind, you will be bullied and unable to revitalize the temple. If you are too strict, you will invite slander and destroy yourself. You only need to maintain a pure heart and clean conduct, and persevere for a long time, and you will naturally be able to rectify the declining discipline and glorify the seat of the patriarch.' Zheng Ying obeyed the decree very carefully. After taking office, he propagated the Dharma, and before long, the Dharma greatly flourished. He first built a lecture hall, inscribed with the words 'Pure Heart and Clean Conduct,' indicating that he would not forget the emperor's teachings. Then he built the Sweet Dew Ordination Platform in front of the Clean Conduct Hall, believing that to generate samadhi and inspire wisdom, one must be based on the precepts, which is the most important thing. After the two projects were completed, all affairs proceeded smoothly. All of this did not bother him to go around soliciting donations, and the people were happy to help. In a few years, the temple was completely renewed, even more prosperous than before. In the second year of Yongle, Zheng Ying received an imperial decree to preside over Chongshan Temple in Xuefeng, because of his achievements at Kaiyuan Temple. Chongshan Temple is the Dharma place of Patriarch Zhenjue.
。真覺化時。留讖云。石塔卵爆。杉枝拂地。竹筍生。五百年後。吾當再來。至師登山。適五百二年。諸讖俱驗。若合符節。況師顏貌。又與真覺無異。故人咸以為為祖師再出。師益厲精勇道德。在人誠有不言而化。當雪峰頹廢之秋。積糧于廩。伐木于山。陶瓦甓而儲器用。佛殿既落。法堂三門諸仆。以次而起。皆弘碩壯偉。肖像端嚴。金碧輝映。瞻禮者歡喜讚歎。觀望者瞠目駭心。正如無邊色相。一彈指頃從地涌出。令人應接不暇。師固視之如無。處之若虛。則其為人可知矣。師戒律精嚴。所視惟首。嘗于建陽鳳皇山休夏。值大水。因說戒。全活男女千餘人。游甌寧。建金山庵。致徒眾五百人。既年迫桑榆。師欲歸老靈谷。遂移檄僧錄。僧錄以聞。許之。其徒遠芷。代領雪峰法席。芷。號秋崖。師還京。數年而寂。所著有潔庵語錄。
徐和尚傳
徐和尚。名愷樂。清蒲岐人。故嘗漁海上。漁舟時有行剽者。或曰愷亦在焉。聞之怒憤甚。遂祝髮為僧。因姓徐。人以徐和尚呼之。朝夕禮佛。額間隱隱起方寸許。如懸珠。言語煦煦。勸人為善。當是時。山水為患。開沙角路平洞橋。以殺水勢。又砌鄧公橋。大役既興。費用不貲。眾情惶惶相與謀。徐和尚有修行。人所言服。得其出一鳴。事集矣。第恐不肯耳。
【現代漢語翻譯】 現代漢語譯本： 真覺禪師圓寂時，留下預言說：『石塔會像蛋一樣爆裂，杉樹枝會垂到地上，竹筍會生長。五百年後，我將再次降臨。』到了這位禪師登上雪峰山時，恰好是五百零二年，所有的預言都應驗了，就像符節一樣吻合。更何況這位禪師的容貌，又與真覺禪師沒有差別。所以人們都認為他是真覺祖師再次出現。這位禪師更加嚴格地修持精進，以道德感化世人，即使不說話也能使人受到教化。當雪峰寺衰敗的時候，他就在糧倉里積蓄糧食，在山上砍伐木材，燒製瓦片磚頭來儲備器物。佛殿倒塌后，法堂、三門等建築，依次興建起來，都非常宏偉壯麗，佛像端莊肅穆，金碧輝煌，前來瞻仰禮拜的人都歡喜讚歎，觀看的人都驚詫不已。就好像無邊的色相，在一彈指的時間內從地涌出，令人應接不暇。這位禪師卻始終視而不見，處之泰然，那麼他的人品就可以知道了。禪師戒律精嚴，所看重的只是首要的戒條。曾經在建陽鳳凰山閉關修行，遇到大水，因此宣講戒律，救活了一千多名男女。他遊歷甌寧，建造金山庵，聚集了五百名徒眾。等到年老體衰的時候，禪師想要回到靈谷寺養老，於是向僧錄司遞交了申請，僧錄司上報朝廷，朝廷批準了他的請求。他的弟子遠芷，代替他掌管雪峰寺的法席。遠芷，號秋崖。禪師回到京城，幾年后圓寂。他所著有《潔庵語錄》。
徐和尚傳
徐和尚，名叫愷樂，是清朝蒲岐人。他曾經在海上打魚，漁船上時常有海盜出沒。有人說愷樂也參與其中。他聽到后非常憤怒，於是就剃髮出家當了和尚，因為姓徐，人們就稱他為徐和尚。他早晚都禮佛，額頭中間隱隱約約地出現一塊方寸大小的印記，就像懸掛著一顆珠子。他說話溫和，勸人行善。當時，山水成災，他開闢沙角路，修平洞橋，用來疏導水勢。又修建鄧公橋，大型工程興建起來，費用巨大，眾人惶恐不安，互相商議。徐和尚有修行，人們都聽他的話，只要他出來說一句話，事情就能成功了。只是擔心他不肯出面。
【English Translation】 English version: When Chan Master Zhenjue (True Enlightenment) passed away, he left a prophecy saying: 'The stone pagoda will explode like an egg, the cedar branches will touch the ground, and bamboo shoots will grow. Five hundred years later, I will come again.' When this master ascended Mount Xuefeng (Snow Peak), it was exactly five hundred and two years later, and all the prophecies were fulfilled, just like matching tallies. Moreover, this master's appearance was no different from that of Chan Master Zhenjue. Therefore, people believed that he was the reappearance of Patriarch Zhenjue. This master cultivated even more diligently and strictly, using morality to influence the world, so that even without speaking, he could enlighten people. When Xuefeng Temple was in decline, he stored grain in the granary, felled trees on the mountain, and fired tiles and bricks to store utensils. After the Buddha Hall collapsed, the Dharma Hall, the three gates, and other buildings were built in succession, all of which were magnificent and majestic, with solemn and dignified Buddha statues, resplendent in gold and jade, causing those who came to pay homage to rejoice and praise, and those who watched to be astonished. It was as if boundless forms emerged from the ground in the blink of an eye, leaving people overwhelmed. This master, however, always turned a blind eye to it and remained calm, so his character can be known. The master was strict in observing the precepts, valuing only the primary precepts. He once practiced in seclusion on Phoenix Mountain in Jianyang, encountered a great flood, and therefore preached the precepts, saving more than a thousand men and women. He traveled to Ouning, built Jinshan (Golden Mountain) Hermitage, and gathered five hundred disciples. When he was old and frail, the master wanted to return to Linggu (Spirit Valley) Temple to retire, so he submitted an application to the Sangha Registry, which reported it to the court, and the court approved his request. His disciple Yuanzhi (Distant Iris), with the style name Qiuyai (Autumn Cliff), replaced him as the abbot of Xuefeng Temple. The master returned to the capital and passed away a few years later. He authored the 'Jie'an (Pure Hermitage) Sayings'.
The Biography of Monk Xu
Monk Xu, whose name was Kaile (Joyful Music), was a native of Puqi in the Qing Dynasty. He used to fish at sea, and pirate ships often appeared on the fishing boats. Some said that Kaile was also involved. He was very angry when he heard this, so he shaved his head and became a monk. Because his surname was Xu, people called him Monk Xu. He worshiped the Buddha morning and evening, and a mark about an inch square appeared faintly between his eyebrows, like a hanging pearl. He spoke gently and persuaded people to do good. At that time, mountains and rivers were causing disasters, so he opened Shajiao Road and leveled Dong Bridge to divert the water. He also built Denggong Bridge. The large-scale project was built, and the cost was huge. The people were panicked and discussed with each other. Monk Xu was a practitioner, and people listened to him. If he came out and said a word, the matter would be successful. But they were afraid that he would not be willing to come forward.
愷聞曰。但有利益。無不興。崇庸何傷。即為木鐸。唸佛行里中。數日人云赴雨集。富者施財。貧者效力。未閱月而橋成。鄉民又欲起龍宮。顧山高石遠。轉輸不便。又求徐和尚計之。愷亦不辭。為之經營。四顧惟傍有巨巖。師目之而未言。忽有白髮老父。前謂曰。鑿此石。足了一宮。言畢。于袖出米數升于地。因忽不見。眾異之。愷以米少不足為飯。姑煎粥。遂人人得飽。即施椎鑿。比宮成而石已盡。試鑿他石。則堅不可破矣。繇是。人知徐和尚非嘗人焉。
大智禪師傳
真融。楚之麻城人也。幼有慧性。十五為沙彌。潛心教乘數年。托缽行遊。涉歷名山。所至隨處結緣。嘉靖丁未。抵建康。入牛首山。修苦行。明年入燕京。掛搭崇國寺。諷法華經。越數月至萬壽山。登壇受戒已。入五臺山。禁步五年。愈益精進。甲寅。往伏牛山龜背石。煉磨三年。持行益苦。丁巳。自伏牛還楚。寓會城龍華寺轉經。明年入蜀。住峨眉山頂。禁步一十二年。集眾修安養行。立叢林。建藏閣。名凈土庵。接納雲水。孳孳如不及。萬曆二年。出山。隨喜止𨧿華山。𨧿華與峨眉。相拱向。每見朝山人眾。山路八十里。崎嶇險峻。風雨不時。措足無地。欲為憩息之所。而難其基。聞山有池。曰金蓮池。上平衍可建道場。師大喜
【現代漢語翻譯】 現代漢語譯本： 愷聞言道：『只要有利益，沒有不興盛的。崇尚中庸有什麼妨礙呢？這就像是木鐸（古代發佈政令時搖動的鈴鐺，這裡比喻宣揚佛法）。』於是唸佛修行，在村裡，幾天之內人們像趕赴雨水一樣聚集起來。富人出錢，窮人出力。不到一個月橋就建成了。鄉民們又想建造龍宮（佛教寺廟）。但考慮到山高路遠，搬運石頭不方便，又請求徐和尚出主意。愷也不推辭，為他們經營。四處觀察，只有旁邊有一塊巨大的巖石。徐和尚看著那塊巖石，但沒有說話。忽然有一位白髮老翁走上前來說：『鑿開這塊石頭，足夠建造一座龍宮了。』說完，從袖子里拿出幾升米放在地上，隨即忽然不見了。眾人對此感到驚異。愷認為米太少，不夠做飯，就姑且煮粥。於是每個人都吃飽了。隨即開始用錘子和鑿子開鑿石頭。等到龍宮建成，石頭也用完了。嘗試開鑿其他石頭，卻堅硬不可摧毀了。因此，人們知道徐和尚不是普通人啊。
《大智禪師傳》
真融（法號），是楚地麻城人。從小就很有智慧。十五歲時成為沙彌（佛教中未成年出家男子）。潛心研究佛教經典數年，托缽遊方，走遍名山。所到之處都隨處結緣。嘉靖丁未年，到達建康（今南京），進入牛首山，修行苦行。第二年進入燕京（今北京），在崇國寺掛單，諷誦《法華經》。過了幾個月到達萬壽山，登壇受戒后，進入五臺山，禁止步行五年。更加精進。甲寅年，前往伏牛山龜背石，磨練三年。修行更加艱苦。丁巳年，從伏牛山返回楚地，住在會城龍華寺轉經。第二年進入蜀地（今四川），住在峨眉山頂，禁止步行十二年。聚集眾人修行安養行（唸佛往生凈土的修行方法），建立叢林（大型寺院），建造藏經閣，名為凈土庵。接納四方雲遊僧人，勤勤懇懇，唯恐不及。萬曆二年，走出峨眉山，隨緣住在𨧿華山。𨧿華山與峨眉山，遙相對望。每當看到朝山的人眾多，山路八十里，崎嶇險峻，風雨不定，沒有落腳的地方，想要為他們建造一個休息的地方，卻難以找到地基。聽說山中有一個池塘，叫做金蓮池，上面平坦可以建造道場。真融禪師非常高興。
【English Translation】 English version: Kai said, 'As long as there is benefit, nothing will not flourish. What harm is there in advocating the Doctrine of the Mean? This is like the wooden-tongued bell (a bell shaken in ancient times to announce government decrees, here used as a metaphor for propagating the Dharma).' Thereupon, he practiced reciting the Buddha's name and cultivating virtue. Within a few days, people gathered in the village like rushing to rain. The rich contributed money, and the poor contributed labor. In less than a month, the bridge was completed. The villagers then wanted to build a Dragon Palace (Buddhist temple). But considering the high mountains and long distances, and the inconvenience of transporting stones, they again asked the Venerable Xu for advice. Kai did not refuse and managed it for them. Looking around, there was only a huge rock nearby. The master looked at the rock but did not speak. Suddenly, an old man with white hair came forward and said, 'Carve this stone, and it will be enough to build a Dragon Palace.' After speaking, he took out several liters of rice from his sleeve and placed it on the ground, and then suddenly disappeared. The crowd was amazed by this. Kai thought that the rice was too little to cook a meal, so he simply cooked porridge. As a result, everyone was full. Then they began to chisel and carve the stone. By the time the Dragon Palace was completed, the stone was used up. When they tried to carve other stones, they were indestructible. Therefore, people knew that the Venerable Xu was no ordinary person.
Biography of Chan Master Dazhi
Zhenrong (Dharma name) was a native of Macheng in the Chu region. He was intelligent from a young age. At the age of fifteen, he became a Shramanera (a novice monk in Buddhism). He devoted himself to studying Buddhist scriptures for several years, begging for alms and traveling, traversing famous mountains. Wherever he went, he formed connections. In the year Dingwei of the Jiajing era, he arrived in Jiankang (now Nanjing) and entered Niushou Mountain, practicing asceticism. The following year, he entered Yanjing (now Beijing) and stayed at Chongguo Temple, chanting the Lotus Sutra. After several months, he arrived at Wanshou Mountain. After ascending the altar to receive the precepts, he entered Wutai Mountain and abstained from walking for five years. He became even more diligent. In the year Jiayin, he went to Guibei Stone on Funiu Mountain and practiced for three years. His practice became even more arduous. In the year Dingsi, he returned to Chu from Funiu Mountain and stayed at Longhua Temple in Huicheng, turning the scriptures. The following year, he entered Shu (now Sichuan) and stayed at the top of Mount Emei, abstaining from walking for twelve years. He gathered people to practice the An-yang practice (the practice of reciting the Buddha's name to be reborn in the Pure Land), established a monastery, and built a scripture library, named Pure Land Hermitage. He received wandering monks from all directions, diligently and tirelessly. In the second year of the Wanli era, he left Mount Emei and stayed at Jiuhua Mountain according to circumstances. Jiuhua Mountain and Mount Emei face each other from afar. Whenever he saw the crowds of pilgrims, the mountain road was eighty miles long, rugged and steep, the wind and rain were unpredictable, and there was no place to set foot, he wanted to build a place for them to rest, but it was difficult to find a foundation. He heard that there was a pond in the mountain called Golden Lotus Pond, which was flat and could be used to build a monastery. Chan Master Zhenrong was very happy.
。往視果然。遂夷石為址。伐木為材。工勤于趨。人樂於助。不一二年成一大剎。名金蓮庵。寔峨山之化城。雲水賴之。復修千佛閣。為金蓮之鎮。既而復念。天下三大道場。五臺峨眉。已獲朝參。獨普陀山。乃觀世音示化之地。可弗至乎。以萬曆庚辰。渡海抵小白華。感大士示相。大慰夙願。自謂。與此山有緣。餔糜吃菜。了餘生足矣。乃于寶陀寺之左。曰千步沙。迤邐而東。沙盡處有山。曰光熙峰。師結庵其麓。前為樓儼然。觀滄海日出。后為大士精舍。其餘方丈香積。靡不翼翼然飾矣。庵成。命之曰海潮。蓋視峨眉𨧿華之勝。不相遠也。師為人。一味真實。捍忍勤苦。刬滅情識。人無賢愚少長。一以慈眼視之。游泳教海。深入三昧。終不以二門。自居凈業堂。一單終身。不與眾異也。嘗謂人曰。某甲苦行六十年。豈敢妄有希圖。但願與三寶結緣。成人天小果。畢吾志耳。師住山。多神異之跡。痛秘之人。有見者戒勿泄。靜極光通。理固然耳。吾自不惑。焉敢惑人。師之道岸。無涯涘矣。故朝海者見大智禪師。以為現在肉身大士。叢林相傳。以為口實云。歲□□□月。坐化于海潮院。
真來佛子傳
福登。別號妙峰。山西平陽人。姓續氏。春秋續鞠居之後也。七歲。父母值兇歲死。無斂具。薦席而已
【現代漢語翻譯】 現代漢語譯本：回頭看去，果真是這樣。於是剷平石頭作為地基，砍伐樹木作為材料。工匠們勤奮地趕工，人們也樂於幫助。不到一兩年就建成了一座大寺廟，名叫金蓮庵。這裡確實是峨眉山的化城，雲遊僧侶們依靠它。又重新修建了千佛閣，作為金蓮庵的鎮山之寶。之後又想到，天下有三大道場，五臺山、峨眉山，已經前去朝拜過了，唯獨普陀山，是觀世音（Avalokiteśvara）菩薩示現教化的地方，怎麼能不去呢？於是在萬曆庚辰年，渡海抵達小白華，感應到大士（Mahāsattva）顯現法相，大大安慰了長久以來的願望。自認為與這座山有緣分，吃粥吃菜，度過餘生就足夠了。於是在寶陀寺的左邊，叫做千步沙的地方，沿著海邊向東，沙灘的盡頭有一座山，叫做光熙峰。大師在那裡山腳下結廬安居。前面建樓房，可以觀賞滄海日出，後面建大士（Mahāsattva）精舍，其餘的方丈室、香積廚，沒有不精心修飾的。庵建好后，命名為海潮庵，大概是認為這裡勝過峨眉山的𨧿華，相差不遠。大師為人，一味真實，忍耐勤勞，剷除情慾。對待人，無論賢愚老少，都用慈悲的眼光看待。在佛法的海洋中游泳，深入三昧（samādhi），始終不以二門自居，在凈業堂里，始終如一，不與眾人不同。曾經對人說：『我苦行六十年，豈敢妄想有什麼希求，只希望與三寶（Triratna）結緣，成就人天小果，完成我的心願罷了。』大師住在山上，有很多神奇的跡象，但大師告誡見到的人不要泄露。靜到極點，光明自然顯現，道理本來就是這樣。我自己不迷惑，怎麼敢迷惑別人呢？大師的道行，沒有邊際啊。所以朝拜南海的人見到大智禪師，認為他是現在的肉身大士（Mahāsattva），叢林中互相傳說，作為談資。某年某月，在大海潮院坐化。 真來佛子傳 福登，別號妙峰，山西平陽人，姓續氏，是春秋時期續鞠居的後代。七歲時，父母遇到荒年去世，沒有棺材，只能用草蓆裹著下葬。
【English Translation】 English version: Looking back, it was indeed so. Thus, they leveled the stones for the foundation and felled trees for the materials. The craftsmen worked diligently, and the people were happy to help. In less than two years, a large monastery was built, named Jinlian Monastery (Golden Lotus Monastery). It was indeed the Transformation City of Mount Emei (Mount Emei), on which traveling monks relied. They also rebuilt the Thousand Buddha Pavilion as the treasure of Jinlian Monastery. Afterwards, he thought, 'Of the three great pilgrimage sites in the world, Mount Wutai (Mount Wutai) and Mount Emei (Mount Emei) have already been visited. Only Mount Putuo (Mount Putuo), the place where Avalokiteśvara manifested and taught, how can I not go?' So, in the Gengchen year of the Wanli era, he crossed the sea and arrived at Xiaobaihua, feeling the manifestation of the Bodhisattva (Mahāsattva), greatly comforting his long-cherished wish. He considered himself to have a karmic connection with this mountain, and that it would be enough to live out the rest of his life eating porridge and vegetables. So, to the left of Baotuo Temple, in a place called Qianbu Beach (Thousand Step Beach), along the coast to the east, at the end of the beach, there is a mountain called Guangxi Peak. The master built a hermitage at the foot of the mountain. In front, he built a building where he could watch the sunrise over the vast sea, and behind, he built a Vihāra for the Bodhisattva (Mahāsattva). The abbot's room and the kitchen were all meticulously decorated. After the hermitage was built, it was named Haichao (Sea Tide), probably because he thought it surpassed the beauty of Mount Emei (Mount Emei) by not much. The master was a man of unwavering truthfulness, enduring hardship and diligently eliminating emotions. He treated people, regardless of their wisdom, foolishness, age, or youth, with compassionate eyes. He swam in the ocean of Dharma, deeply immersed in samādhi, and never considered himself to be of a different path. In the Pure Land Hall, he remained consistent throughout his life, not differing from others. He once said to people, 'I have practiced asceticism for sixty years, how dare I presumptuously hope for anything? I only hope to form a karmic connection with the Three Jewels (Triratna), achieve small fruits in the realms of humans and gods, and fulfill my aspirations.' The master had many miraculous signs while living on the mountain, but he warned those who saw them not to reveal them. When stillness reaches its extreme, light naturally appears, and the principle is naturally so. I myself am not confused, how dare I confuse others? The master's path was boundless. Therefore, those who came to worship the sea saw Zen Master Dazhi and thought he was the current living Bodhisattva (Mahāsattva), which was passed down among the monastic community as a topic of conversation. In the month of [missing], he passed away peacefully at Haichao Vihāra. Biography of the Truly Arrived Buddha's Disciple Fudeng, also known as Miaofeng, was from Pingyang, Shanxi Province, with the surname Xu, a descendant of Xu Juju of the Spring and Autumn period. At the age of seven, his parents died in a famine year, and they had no coffins, so they were buried only wrapped in straw mats.
。師無依倚。為里中富人牧羊。十二出家。十八攜缽至蒲坂。先是。山陰王。建文昌閣于郡之東山。延僧朗公居之。師至。日行乞於市。晚投宿于閣中。適王出遊。見之問朗。朗告之故。王曰。當善視此子。他日必成大器。朗遂留為弟子。會地大震。師被壓不死。王聞奇之。謂師曰。子倖免大難。何不痛念生死大事乎。遂入中條山。閉關習華嚴觀。取刺棘貼四壁。不設床坐。日夜鵠立棘中。如此三年。稍有開發。乃作偈一首呈山陰。山陰嘆曰。此子見處早如是。不折之。他日或狂。因取宮人敝屣。割其底洗凈。封寄之。附一偈曰。這片臭鞋底。封將寄與你。並不為別事。專打作詩嘴。師見之。即對佛作禮。以線繫於頂上。自此絕無一言矣。三年破關往見王。則具大人相。王甚喜。乃曰。子雖知自己本分事。但未聞佛法。恐墮邪見。時介休山中。有法師講楞嚴。促師往聽。受具戒。作務而聽。年二十七也。時王深敬三寶。居嘗自恨不能瓢笠遠遊。一日謂師。為僧不遊方。如井蛙耳。南方多知識。子宜往參。歸來可當老夫行腳也。師遂行。遍歷叢席。至南京天界。于無極老人座下。作凈頭。打掃糞穢。洗滌籌杖。眾怪其處潔凈異嘗。知凈頭有道者。莫知為誰。憨師。時為副講。偵之累日始得之。與納交。且期同行參訪。不
旬日覓之。已潛行矣。師歸見王。王喜問所參何人。師具述之。師意在居山。復入中條最深處。誅茆弔影。辟榖飲水者三年。大有開悟。王日重三寶。南山建大梵剎成。強出師居之。且欲求北藏經。欲師親往。師住山日久。髮長未剪。乃俗扮入京。藏板貯大內。非奉 旨不可得。且久閉不發。師得之如掇焉。時憨師。先已至都下。聽忠法師講法。師于馬上識之。下馬相勞苦笑。謂憨曰。視我何如。憨曰。本來面目自在。因拉憨隨藏出京。曰。子之宿願耳。遂入五臺龍翻石。冰雪堆中。得老屋數椽。共棲之。師夜遊五頂。遣昏散。日刺舌血。書華嚴經。經完起無遮大會。結文殊萬聖緣于塔院寺。凡一百二十日。九邊八省緇白。赴會者路踵相繼。法筵之盛。前所未有也。 兩宮賢師德。 溫旨屢降。私念大名之下難久居。因入蘆芽結庵。將終身焉。 聖母求師得之。為建大華嚴寺于蘆芽絕頂。命師居之。更造萬佛鐵塔七成。紫柏尊者。手書法華經一部。安奉其中。尋奉 慈聖懿旨。送藏云雞足山。道出峨眉。禮銀色光。密矢銅殿之愿。人弗知也。自滇還山陰。請修萬固寺大殿。殿高十三丈。闊九丈。渭河病涉。行者苦之。大中丞李公。請建橋其上。師住二年。修橋十三孔。復受請建宣府大河橋兩重。重三十二孔。大河。自
胡地入中國。水勢洶涌。最難為力。師竟成之。有若神助焉。二橋與殿。所費數百萬金。師寔空手無一文。信施雲集雨合。莫知所從來。福緣成就。殆不可思議也。既還蘆芽。開石窟于寧化所。窟深廣高下。各三丈五尺。鐫華嚴世界十方佛剎圖。萬佛菩薩像。精巧細密。遂成一大道場。沈藩見而喜曰。勝因成就。好息心住山矣。師白峨眉未了之愿。王乃𢌿萬金于師。取棧道入蜀。適王中丞象干。總制其地。迎師問心要。因笑謂師曰。三大士兄弟行也。師于普賢如此。不慮觀自在文殊。謂師不平等耶。師曰。貧道不過空拳。效奔走耳。若如所云。自有公等有力大人在。王曰。唯唯。師一言而三銅殿巋然矣。隨殿各有滲金諸像。峨眉五臺各一。普陀者不果行。安置南京之華山。 兩宮頒旨。為三山護持。復舉七處九會道場。于臺山永明寺。慶贊之。嗣後建太原之塔。修阜平之橋。又辟茶藥庵于龍龍關。 上親書其額。又修滹沱河大橋。長五里。又修省城大塔寺。尋還臺山。料理所建上下道場。立為十方叢林。不留法屬一人。萬曆庚申八月。 賜金佛繡冠千佛磨衲紫衣。並真來佛子之號。是冬十二月。示微疾。群鳥悲鳴。異光匝地。師乃集眾開示畢。端坐而逝。年七十三。臘五十一。訃聞。 兩宮遣中嘗侍致祭 賜葬于永明
【現代漢語翻譯】 現代漢語譯本： 胡僧進入中國，當時水勢洶涌，難以控制，但這位法師竟然成功治理，彷彿有神靈相助。修建兩座橋樑和殿宇，花費數百萬金，而這位法師實際上身無分文。但信徒的佈施如雲似雨般聚集而來，不知從何而來。這種福緣的成就，實在令人難以思議。之後，法師返回蘆芽山，在寧化所開鑿石窟。石窟深、廣、高各有三丈五尺，在其中雕刻華嚴世界十方佛剎圖，以及萬佛菩薩像，精巧細密，最終成為一大道場。沈藩見了非常高興，說：『殊勝的因緣已經成就，可以安心在此山中修行了。』法師稟告他前往峨眉山未了的心願，藩王於是資助法師萬金，取道棧道進入四川。恰逢王中丞象干總領該地，迎接法師並請教佛法心要。王中丞笑著對法師說：『三大士（指文殊、普賢、觀音）如同兄弟一般。法師您對普賢菩薩如此用心，難道不擔心觀世音菩薩和文殊菩薩認為您不平等嗎？』法師說：『貧僧不過是空手而來，盡力奔走而已。如果真如您所說，自然有各位有權有勢的大人在。』王中丞說：『是是。』法師一句話，三座銅殿就巍然屹立了。每座殿里都有滲金的諸佛菩薩像，峨眉山和五臺山各一座，普陀山的未能成行，安置在南京的華山。兩宮（指皇帝和太后）頒佈旨意，為三座山護持。又在臺山永明寺舉辦七處九會道場，慶贊此事。此後，建造太原的塔，修繕阜平的橋，又在龍泉關開闢茶藥庵，皇上親自題寫匾額。又修繕滹沱河大橋，長五里。又修繕省城的大塔寺。之後返回臺山，料理所建的上下道場，設立為十方叢林，不留下任何法屬弟子。萬曆庚申年八月，皇帝賜予金佛、繡冠、千佛磨衲、紫衣，並賜予『真來佛子』的稱號。這年冬天十二月，法師示現輕微疾病，群鳥悲鳴，奇異的光芒遍佈地面。法師於是召集眾人開示完畢，端坐而逝，享年七十三歲，僧臘五十一。訃告傳到京城，兩宮派遣中使致祭，賜葬于永明寺。
【English Translation】 English version: The monk Hu entered China. The water currents were turbulent and extremely difficult to manage. However, the master succeeded, as if divinely assisted. The construction of two bridges and a hall cost several million in gold, yet the master was truly penniless. Donations from believers gathered like clouds and rain, their origins unknown. The accomplishment of this blessed endeavor was almost inconceivable. After returning to Luyashan (Luyashan Mountain), he opened a grotto at Ninghua (Ninghua location). The grotto was thirty-five feet in depth, width, and height, respectively. Inside, he carved illustrations of the Avatamsaka (Huayan) world, the Buddha-lands of the ten directions, and images of ten thousand Buddhas and Bodhisattvas, exquisitely detailed, ultimately forming a great Bodhimanda (place of enlightenment). Shen Fan (Prince Shen), upon seeing it, rejoiced and said, 'The auspicious cause has been accomplished; it is good to dwell in this mountain to calm the mind.' The master reported his unfulfilled vow to Emeishan (Mount Emei). The prince then provided the master with ten thousand in gold, taking the plank road into Sichuan. It happened that Wang Xianggan (Wang Xianggan), the Vice Minister, was in overall control of the area. He welcomed the master and inquired about the essentials of the mind. He then smiled and said to the master, 'The three great Bodhisattvas (Manjusri, Samantabhadra, Avalokitesvara) are like brothers. You are so devoted to Samantabhadra at Mount Emei; are you not concerned that Avalokitesvara and Manjusri will consider you unequal?' The master said, 'This poor monk is merely empty-handed, exerting himself to run errands. If it is as you say, there are naturally powerful adults like yourselves.' Wang said, 'Indeed, indeed.' With one word from the master, three bronze halls stood tall and majestic. Each hall contained gilded images of various Buddhas and Bodhisattvas, one each for Emeishan and Wutaishan (Mount Wutai). The one for Putuoshan (Mount Putuo) did not come to fruition and was placed at Huashan (Mount Hua) in Nanjing. The two palaces (referring to the Emperor and Empress Dowager) issued decrees to protect the three mountains. They also held seven locations and nine assemblies of the Dharma, celebrating this at Yongming Temple on Mount Tai. Subsequently, he built a pagoda in Taiyuan, repaired a bridge in Fuping, and established a tea and medicine hermitage at Longquan Pass. The Emperor personally inscribed its plaque. He also repaired the Hutuo River Bridge, which was five li (Chinese mile) long, and repaired the Great Pagoda Temple in the provincial capital. He then returned to Mount Tai to manage the upper and lower Bodhimandas he had built, establishing them as public monasteries for the ten directions, without leaving any Dharma-related disciples in charge. In the eighth month of the Gengshen year of the Wanli era (1620), he was bestowed with a golden Buddha, an embroidered crown, a thousand-Buddha kasaya (monk's robe), a purple robe, and the title 'True Coming Buddha Child.' In the twelfth month of that winter, he showed slight illness. Birds cried mournfully, and extraordinary light filled the area. The master then gathered the assembly, gave his final instructions, and passed away in a seated posture, at the age of seventy-three, with fifty-one years as a monk. When the news of his passing reached the capital, the two palaces sent a eunuch to offer sacrifices and bestowed burial at Yongming Temple.
之西岡。立塔焉。 慈宮。別賜舉葬之費。師貌不勝衣。語不出口。始以小王助道。終致 聖天子聖母諸王為檀越。凡所營建。應念雲涌。投足所至。遂成寶坊。動費輒累巨萬。悉聽能事有實行者主之。師蕭遠自如。一衲之外無長物。飄然若浮雲之聚散。孤鶴之往來。茍非深證唯心。遇緣即宗。其能爾耶。侍御蘇云浦。嘗問道于師。深有契於心。乃曰。人以妙師。為福田善知識。而實不知其超悟處也。大司馬汪伯玉。嘗謂憨師。方今無可為公師者。唯妙峰耳。故憨師。傾心服之嚴事之。亦無兩人也。
無邊傳
無邊。代州曹氏子。稚齡。志慕出家。初叩無相。無相不許。曰第能悟道。家何繁汝。乃謁無礙原公落髮。見汾州空安老人。安令參萬法歸一。一日舉波斯匿王觀河語問師。師不能酬。懇求指示。安曰。我不辭向汝說。汝須自悟始得。遂屹立不臥。又入牛山火場。歷謁諸老。罔所入。復歸侍安。力提一字。至寢食俱忘。一日掃地次。聞人誦彌陀經。至其土有佛號阿彌陀今現在說法。師忽失聲。見安曰。我識得一也。安問在何處。曰今現在說法。安詰之。茫然。安遽掌曰。學語之流。師退泣曰。我固分明。奈對境復迷何。復謁玉峰寶山二公。后參龍樹楚峰。因聞樵者曰人苦不歇心。師聞脫然。曰萬法本
【現代漢語翻譯】 現代漢語譯本： 在之西岡（地名）。在那裡建造了一座塔。慈宮（指慈禧太后）特別賜予了安葬的費用。妙峰禪師看起來弱不禁風，很少說話。最初是小王（指某位王爺）幫助他弘揚佛法，最終使得聖天子（指皇帝）、聖母（指太后）和諸位王爺都成為他的檀越（Dān yuè，施主）。凡是他所經營建造的，應念而生，像云一樣涌現。凡是他所到之處，都變成了寶貴的寺廟。動輒花費數百萬，都聽憑有能力和實際行動的人來主持。妙峰禪師自己卻逍遙自在，除了一件僧衣之外沒有多餘的物品，飄然若浮雲的聚散，像孤鶴的往來。如果不是深深地證悟了唯心（Wéi xīn，一切唯心造），遇到機緣就順應，怎麼能做到這樣呢？侍御蘇云浦（人名）曾經向妙峰禪師請教佛法，深有體會，於是說：『人們把妙峰禪師看作是福田（Fú tián，種福報的田地）和善知識（Shàn zhī shí，能引導人向善的良師益友），但實際上不知道他超凡脫俗的境界。』大司馬汪伯玉（人名）曾經對憨山禪師（人名）說：『現在沒有誰可以做您的老師，只有妙峰禪師。』所以憨山禪師傾心佩服他，像對待老師一樣尊敬他，沒有第二個人能做到這樣。
無邊傳
無邊（人名），是代州（地名）曹氏的兒子。從小就立志出家。最初去拜訪無相（人名），無相不允許，說：『只要你能悟道，家裡是否束縛你又有什麼關係呢？』於是去拜見無礙原公（人名）落髮。又去拜見汾州空安老人（人名），空安讓無邊參『萬法歸一』（Wàn fǎ guī yī，所有法最終歸於一）的道理。有一天，空安舉波斯匿王（Bōsì nì wáng，古印度國王）觀河的典故來問無邊，無邊不能回答，懇求空安指示。空安說：『我不是不肯告訴你，但你必須自己領悟才行。』於是無邊開始站立不臥。又進入牛山火場（地名），遍訪各位老禪師，都沒有領悟。又回去侍奉空安，努力參『一』字，甚至到了廢寢忘食的地步。有一天，掃地的時候，聽到有人誦讀《彌陀經》（Mí tuó jīng，佛教經典），唸到『其土有佛號阿彌陀今現在說法』（Qí tǔ yǒu fó hào Āmítuó jīn xiànzài shuōfǎ，在那片凈土有佛，名為阿彌陀，現在正在說法）時，無邊忽然失聲，跑去見空安說：『我認識到『一』了！』空安問『一』在哪裡，無邊說：『現在正在說法。』空安追問，無邊茫然不知所措。空安立刻打了他一巴掌，說：『這是學人說的話！』無邊退下哭泣說：『我本來很明白，為什麼一遇到境界就又迷惑了呢？』又去拜見玉峰（人名）、寶山（人名）二位禪師。後來參拜龍樹（人名）、楚峰（人名），因為聽到樵夫說『人苦不歇心』（Rén kǔ bù xiē xīn，人的痛苦在於心不能止息），無邊聽后豁然開朗，說：『萬法本來……』
【English Translation】 English version: At Zhixi Hill (place name), a pagoda was erected. Empress Dowager Cixi (Cíxǐ Tàihòu) specially granted funds for the burial. Master Miaofeng (Miàofēng) appeared frail and spoke little. Initially, a prince (referring to a certain prince) assisted him in propagating the Dharma, eventually leading the Holy Emperor (referring to the Emperor), the Holy Mother (referring to the Empress Dowager), and various princes to become his Dān yuè (patrons). Whatever he planned and constructed arose in his mind like surging clouds. Wherever he went, it transformed into precious monasteries. The expenses often amounted to millions, all entrusted to capable and practical individuals to manage. Master Miaofeng himself remained carefree, possessing nothing beyond a single robe, drifting like the gathering and scattering of clouds, like the coming and going of a solitary crane. If he had not deeply realized the principle of Wéi xīn (everything is created by the mind), and adapted to circumstances as they arose, how could he have achieved this?
Biography of Wubian
Wubian (Wúbiān), a son of the Cao family from Daizhou (Dàizhōu), aspired to become a monk from a young age. He initially sought out Wuxiang (Wúxiàng), who refused, saying, 'If you can attain enlightenment, what does it matter if your family binds you?' He then went to see Master Wuai Yuan (Wúài Yuán) to have his head shaved. He also met the Elder Kong'an of Fenzhou (Fēnzhōu Kōng'ān Lǎorén), who instructed Wubian to contemplate the principle of 'Wàn fǎ guī yī' (all dharmas return to one). One day, Kong'an used the story of King Prasenajit (Bōsì nì wáng) observing the river to question Wubian, who could not answer and earnestly requested guidance. Kong'an said, 'It's not that I'm unwilling to tell you, but you must realize it yourself.' Thereupon, Wubian began to stand without lying down. He also entered the Niushan fire field (Niúshān huǒchǎng), visiting various elder Chan masters, but gained no insight. He returned to serve Kong'an, diligently contemplating the word 'one,' even to the point of forgetting to eat and sleep. One day, while sweeping the floor, he heard someone reciting the Amitabha Sutra (Mí tuó jīng), reciting 'Qí tǔ yǒu fó hào Āmítuó jīn xiànzài shuōfǎ' (In that land, there is a Buddha named Amitabha, now preaching the Dharma). Wubian suddenly cried out and went to see Kong'an, saying, 'I have recognized 'one'!' Kong'an asked where 'one' was, and Wubian said, 'Now preaching the Dharma.' Kong'an pressed him further, but Wubian was at a loss. Kong'an immediately slapped him and said, 'These are the words of a learner!' Wubian retreated, weeping, saying, 'I was originally clear, why do I become confused again when encountering circumstances?' He then went to see Masters Yufeng (Yùfēng) and Baoshan (Bǎoshān). Later, he visited Longshu (Lóngshù) and Chufeng (Chǔfēng), and upon hearing a woodcutter say 'Rén kǔ bù xiē xīn' (people suffer because their minds cannot rest), Wubian suddenly awakened and said, 'All dharmas are originally...'
閑。惟人自鬧。呈楚峰一偈。峰可之。自是韜光晦跡。人莫窺其涯涘。久之。徒侶奔湊。爭為結庵。即今五臺之大博庵。是也。師住山。以枯淡自持。食作必與大眾同。有古人風。三十年如一日。遠近爭頌之。萬曆戊子。密藏幻予二上人。入臺卜居。藏方冊藏經。師聞曰。僧庵乃十方嘗住。今之人悉私之。吾素以為恥。今幸際此勝因。吾盡將此庵及所有。施之藏公。使方冊大藏。早行閻浮提一日。是吾法輪一日轉也。於是悉召山中耆宿為證。且立約云。徒屬以一盂一箸自私者。即擯出。藏公初尚猶豫。未敢承。既見師意懇至。因聽焉。既而師示疾。又三月而化。其在病苦中。日夕與藏公。徴決第一義諦。絕不以病苦少蹙額云。或謂。師真有志於破有者。簞食豆羹。人不能無吝色。師舉生平所蓄。一朝而授之人。固已行人所難矣。四大欲離。風火相逼。人所叫號惶怖。不暇為理時。而師諄諄惟以第一義相抉擇。不尤難哉。是能遺身矣。夫惟能遺身。故能遺此庵。如敝屣也。不可為末法之光明幢耶。師非嘗情所測識。具眼者。自能別之。
補續高僧傳卷第二十二 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十三
明吳門華山寺沙門 明河 撰
雜科篇
【現代漢語翻譯】 閑時，惟人自擾。呈楚峰一偈，楚峰認可了他。從此韜光養晦，人們無法窺探他的深淺。時間久了，徒弟們紛紛趕來，爭相結庵居住，就是現在的五臺山大博庵。師父住在山上，以清苦平淡自持，吃飯勞作必定與大眾相同，有古人的風範，三十年如一日，遠近的人都讚頌他。萬曆戊子年，密藏幻予二位上人，來到五臺山選擇居住的地方。密藏上人方冊藏經，師父聽聞后說：『僧人的庵是十方常住的地方，現在的人都私自佔有它，我向來以此為恥。現在有幸遇到這個殊勝的因緣，我將這個庵以及所有的一切，都施捨給藏公（指密藏上人），使方冊大藏經，早一日在閻浮提（Jambudvipa，指我們所居住的這個世界）流通，就是我的法輪多轉一日。』於是召集山中的年長有德之人作為見證，並且立下約定說：『徒弟們如果有一盂一箸的私心，就驅逐出去。』藏公（指密藏上人）起初還猶豫，不敢接受，見到師父心意懇切至誠，於是聽從了他。不久師父示現疾病，又過了三個月而圓寂。他在病苦中，日夜與藏公（指密藏上人），探討決斷第一義諦（paramārtha-satya，佛教用語，指最高的真理），絕不因為病苦而稍微皺一下眉頭。有人說，師父真是有志於破除對『有』的執著的人。一簞食，豆羹，人們不能沒有吝嗇之色，師父將平生所積蓄的，一下子全部授予他人，這已經是常人難以做到的了。四大（四大元素，指地、水、火、風）要分離，風火相逼，人們叫苦惶恐，沒有時間思考道理的時候，而師父諄諄教誨，只是用第一義來相互抉擇，這不更是難上加難嗎？這是能夠捨棄自身啊。正因為能夠捨棄自身，所以能夠捨棄這個庵，如同破舊的鞋子一樣。不可以作為末法時代的光明幢嗎？師父不是常情所能測度的，有眼力的人，自然能夠分辨出來。 補續高僧傳卷第二十二 卍新續藏第 77 冊 No. 1524 補續高僧傳 補續高僧傳卷第二十三 明吳門華山寺沙門 明河 撰 雜科篇
【English Translation】 In leisure, people trouble themselves. He presented a verse to Chufeng, and Chufeng approved of it. From then on, he concealed his brilliance and hid his tracks, and people could not fathom his depth. After a long time, disciples flocked to him, vying to build huts to live in, which is now the Dabuo Monastery on Mount Wutai. The master lived on the mountain, maintaining himself with austerity and simplicity. He always ate and worked with the masses, having the demeanor of the ancients. For thirty years, it was like one day, and people far and near praised him. In the year of Wuzi in the Wanli reign, the two venerable masters, Mizang and Huan Yu, came to Mount Wutai to choose a place to live. Mizang brought the Fangce Tripitaka. The master heard of it and said, 'A monk's hermitage should be a place for all to dwell. Now people selfishly occupy it. I have always been ashamed of this. Now I am fortunate to encounter this excellent cause. I will donate this hermitage and everything in it to Venerable Zang (referring to Mizang), so that the Fangce Tripitaka can circulate in Jambudvipa (the world we live in) one day sooner, which means my Dharma wheel will turn one day more.' So he summoned the elders in the mountain as witnesses, and made an agreement saying, 'If any of the disciples have selfish thoughts about a bowl or a chopstick, they will be expelled.' Venerable Zang (referring to Mizang) was initially hesitant and dared not accept, but seeing the master's sincerity, he listened to him. Soon after, the master showed signs of illness, and passed away three months later. In his suffering, he discussed and decided on the first principle (paramārtha-satya, a Buddhist term referring to the highest truth) with Venerable Zang (referring to Mizang) day and night, never frowning even slightly because of the pain. Some say that the master truly had the ambition to break through the attachment to 'existence'. A basket of food, bean soup, people cannot help but show a stingy expression, but the master gave all his life's savings to others in one day, which is already difficult for ordinary people to do. The four elements (the four great elements, referring to earth, water, fire, and wind) are about to separate, and the wind and fire are pressing, people are crying out in fear, and have no time to think about the truth, but the master repeatedly taught, only using the first principle to mutually decide, isn't this even more difficult? This is being able to abandon oneself. Precisely because he is able to abandon himself, he is able to abandon this hermitage, like worn-out shoes. Can't he be a bright banner in the Age of Degenerate Dharma? The master cannot be measured by ordinary feelings, those with discerning eyes will naturally be able to distinguish him. Supplement to Biographies of Eminent Monks, Volume 22 Supplement to the Buddhist Canon, Volume 77, No. 1524, Supplement to Biographies of Eminent Monks Supplement to Biographies of Eminent Monks, Volume 23 Compiled by Minghe, a Shramana of Huashan Temple in Wumen, Ming Dynasty Miscellaneous Section
後周 慧瑱傳
慧瑱。上黨開元寺大德也。通經奉律。於世漠然。顯德中。世宗行會昌之政。嚴緇度滅空門。瑱。抱持經像。徙居巖谷間。盜謀往劫。瑱未之覺也。忽一丈夫乘馬。自山頂下。謂曰。夜有寇。宜急避。瑱知其為神。合掌告曰。國滅吾教孤窮。故來投檀越。仰祈庇覆。否則守死而已。更何竄。是夜大雪。賊不得進。及霽盜復謀往。若有人御之者。終不得而犯。瑱繇是得全。近山之人。多供養之。后莫知所終。
宋 善慧傳
善慧。崞邑霍氏子。兒時聰慧。有神彩。好弄泥土作浮屠。採花獻供為戲。父見而嘆曰。此兒釋家子。吾失望矣。既長。恐其逸強婚之。居三載。無觸染也。父母叱之。師嘆曰。生死業輪。欲為其本。三界勞生。愛為其根。無始汩沒。吾安能復襲斯愆耶。父母知其志不可奪。聽其出家。禮清涼寺成大德為師。成曰。吾家麒麟兒也。教以經典。過目成誦。孜孜為學無或怠。久之。成以三門土木事命諸徒。師曰。幻影浮光。須臾交謝。己躬下事未辦。吾安能為他閑事。長無明耶。幸師置我度外可也。乾德間。有司以德行聞。賜號宣秘大師。視篆掌教門事。命下不可辭。勉而就職。僧庶懷來。法林穆肅。臨終謂弟子曰。昔伯夷叔齊。餓死於首陽之墟。非輕生樂死。知義有所
【現代漢語翻譯】 現代漢語譯本 後周 慧瑱傳
慧瑱（Huì Tián）。是上黨開元寺的大德高僧。精通佛經，嚴守戒律，對世事淡泊。顯德年間，世宗皇帝推行類似會昌時期的滅佛政策，嚴厲限制僧侶，摧毀寺廟。慧瑱（Huì Tián）抱著經書佛像，遷居到山間的巖洞里。有盜賊圖謀搶劫他，慧瑱（Huì Tián）並沒有察覺。忽然，一個騎馬的壯士從山頂下來，對他說：『今晚有盜賊，你應該趕快躲避。』慧瑱（Huì Tián）知道他是神，合掌說道：『國家衰敗，我的佛教孤立無援，所以我來投靠您這位檀越（dānyuè，施主），仰仗您的庇護。否則，我只有守死在這裡罷了，還能逃到哪裡去呢？』當晚下起了大雪，盜賊無法前進。等到雪停后，盜賊再次圖謀前往，好像有人在抵禦他們一樣，始終無法侵犯。慧瑱（Huì Tián）因此得以保全。靠近山的人們，大多供養他。後來就不知道他最終的去向了。
宋 善慧傳
善慧（Shàn Huì）。是崞邑霍家的孩子。小時候就聰明伶俐，神采奕奕，喜歡用泥土堆砌佛塔，採摘花朵來供奉，當做遊戲。他的父親看到后嘆息說：『這個孩子是佛家子弟，我失望了。』等到他長大后，擔心他放蕩不羈，就強行為他娶妻。結婚三年，沒有發生任何男女之事。他的父母責罵他，善慧（Shàn Huì）嘆息說：『生死輪迴，慾望是它的根本；三界眾生，愛戀是它的根源；從無始以來就沉溺其中，我怎麼能再重蹈覆轍呢？』他的父母知道他的志向不可改變，就聽任他出家。他拜清涼寺的成大德為師。成大德說：『這是我家的麒麟兒啊！』教他佛經，他過目成誦，勤奮學習，沒有絲毫懈怠。過了很久，成大德讓眾弟子負責寺廟的三門土木工程。善慧（Shàn Huì）說：『幻影浮光，轉眼間就會消逝。我自身修行的事情還沒有辦好，我怎麼能為他人做這些閑事，增長無明呢？希望師父把我放在度外吧。』乾德年間，有關部門因為他的德行而上報朝廷，朝廷賜號宣秘大師，讓他管理掌管寺院的事務。命令下達后無法推辭，只好勉強就職。僧眾紛紛前來歸附，佛法道場莊嚴肅穆。臨終時，他對弟子們說：『從前伯夷、叔齊，餓死在首陽山，不是他們輕視生命、樂於死亡，而是他們知道道義所在。
【English Translation】 English version Later Zhou Dynasty: Biography of Huì Tián
Huì Tián was a highly virtuous monk (Dàdé) of Kaiyuan Temple in Shangdang. He was well-versed in the scriptures and strictly adhered to the precepts. He was indifferent to worldly affairs. During the Xiande period, Emperor Shizong implemented policies similar to the Huichang persecution, severely restricting monks and destroying temples. Huì Tián, carrying scriptures and Buddhist images, moved to live in caves in the mountains. Robbers plotted to rob him, but Huì Tián was unaware. Suddenly, a strong man on horseback came down from the top of the mountain and said, 'There will be robbers tonight, you should quickly flee.' Huì Tián knew that he was a deity, put his palms together and said, 'The country is declining, and my Buddhism is isolated and helpless, so I come to rely on you, Dānyuè (patron), relying on your protection. Otherwise, I will just stay here and die, where else can I escape?' That night, it snowed heavily, and the robbers could not advance. When the snow stopped, the robbers plotted to go again, but it was as if someone was resisting them, and they could never invade. Huì Tián was thus preserved. The people near the mountain mostly made offerings to him. Later, no one knew where he eventually went.
Song Dynasty: Biography of Shàn Huì
Shàn Huì was a child of the Huo family in Guoyi. As a child, he was intelligent and radiant, and he liked to make stupas out of mud and offer flowers as offerings, treating it as a game. His father saw this and sighed, 'This child is a Buddhist, I am disappointed.' When he grew up, fearing that he would be unruly, they forced him to marry. After three years of marriage, there was no marital intimacy. His parents scolded him, and Shàn Huì sighed, 'The cycle of birth and death, desire is its root; the beings of the Three Realms, love is its source; since the beginningless past, we have been immersed in it, how can I repeat this mistake?' His parents knew that his will could not be changed, so they allowed him to become a monk. He became a disciple of the virtuous monk Cheng at Qingliang Temple. Cheng said, 'This is my family's Qilin (auspicious child)!' He taught him the scriptures, and he could recite them after reading them once, studying diligently without any laziness. After a long time, Cheng ordered the disciples to be responsible for the construction of the three gates of the temple. Shàn Huì said, 'Illusory shadows and fleeting light, they will disappear in an instant. The matter of my own cultivation has not yet been completed, how can I do these idle things for others, increasing ignorance? I hope Master will leave me out of it.' During the Qiande period, the authorities reported him to the court because of his virtue, and the court bestowed upon him the title of 'Master Xuanmi', and ordered him to manage the affairs of the temple. The order was issued and could not be refused, so he reluctantly took office. Monks came to him in droves, and the Dharma assembly was solemn and respectful. On his deathbed, he said to his disciples, 'In the past, Boyi and Shuqi starved to death in Shouyang Mountain, not because they despised life and enjoyed death, but because they knew where righteousness lay.'
重於身也。吾二十年來。己事未純。為僧務累。殉輕而遺重。其德虧矣。爾曹勉之。勿踵吾陋跡也。言訖而逝。
麻衣和尚傳
麻衣和尚者。不知何許人也。當五季之際。方服而衣麻。往來澤潞關陜間。妙達易道。發河圖之秘。以授華山處士陳摶。摶得之始著訣。以傳種放。放傳李溉。溉傳許堅。堅傳范諤昌。昌傳劉牧。始為鉤隱圖以述之。實本于師也。稱者謂。師發易妙於二千年之後。殆天授耳。錢若水。未第時。訪摶于山中。見老僧擁衲附火。若水揖之。僧開目而已。坐久。摶問何如。曰。無仙骨。若水退。摶戒之曰。三日後可復來。如期而往。摶曰。始吾見子。神觀清粹。謂可以學仙。故請決于老僧。老僧言子無仙骨。但可作賢公卿。急流勇退耳。問向僧何人。摶曰。吾師麻衣道者也。太祖仕周時。嘗訪師。問曰。今上毀佛法。大非社稷靈長之福。師曰。三武所以無令終也。又問天下何時定。師曰。赤氣已兆。辰申間。當有真主出。佛法亦大興。及受禪。果應所言。開寶四年。親征太原。道繇潞州。遇師之院。躬禱于佛曰。此行。以吊伐為事。誓不濫殺一人。蓋不忘龍潛時師所囑也。
惠泉傳
惠泉。彭城人。住南臺閣子院。性孤潔。不妄與人交。知名士多就見之。與之語落落可喜。
【現代漢語翻譯】 現代漢語譯本：比生命還重要啊。我二十年來，自己的事情還沒有純熟，被僧務所拖累，追求輕的而放棄重的，我的德行虧損了。你們要努力啊，不要重蹈我的覆轍。說完就去世了。
麻衣和尚傳
麻衣和尚，不知道是哪裡人。在五代時期，穿著麻衣，往來於澤潞（今山西長治一帶）和關陜（今陜西一帶）之間，精妙通達《易經》的道理，揭示了河圖的秘密，傳授給華山隱士陳摶（Chuán）。陳摶得到后開始著書立說，傳給種放（Zhòng Fàng），種放傳給李溉（Lǐ Gài），李溉傳給許堅（Xǔ Jiān），許堅傳給范諤昌（Fàn Èchāng），范諤昌傳給劉牧（Liú Mù）。劉牧開始繪製鉤隱圖來闡述它，實際上是來源於麻衣和尚。人們稱讚說，麻衣和尚在兩千年之後發揚了《易經》的精妙之處，大概是上天所賜予的吧。錢若水（Qián Ruòshuǐ）沒有考中進士的時候，在山中拜訪陳摶，看見一位老和尚穿著破舊的僧衣烤火。錢若水向他作揖，老和尚睜開眼睛看了看而已。坐了很久，陳摶問他怎麼樣。錢若水說：『沒有仙骨。』錢若水退下後，陳摶告誡他說：『三天後可以再來。』錢若水如期前往。陳摶說：『開始我見你，神采清明純粹，認為你可以學仙，所以請老和尚來判斷。老和尚說你沒有仙骨，但可以做賢明的公卿，要懂得在急流中勇退。』錢若水問之前的和尚是什麼人。陳摶說：『我的老師麻衣道者（Má Yī Dàozhě）啊。』太祖（Tàizǔ）在周朝做官的時候，曾經拜訪麻衣和尚，問道：『現在的皇帝毀壞佛法，對國家長遠的福運很不利。』麻衣和尚說：『三武（指北魏太武帝、北周武帝、唐武宗）就是因為這樣才不得善終的。』又問天下什麼時候安定。麻衣和尚說：『赤氣已經顯現，在辰申（指某年辰月到申月，或某日辰時到申時）之間，當有**出現，佛法也會大興。』等到趙匡胤（Zhào Kuāngyìn）接受禪讓，果然應驗了他所說的話。開寶四年，親自征討太原，路過潞州（Lùzhōu），來到麻衣和尚的寺院，親自向佛祈禱說：『這次出征，以弔民伐罪為目的，發誓不濫殺一人。』大概是沒有忘記還在潛龍在淵時麻衣和尚的囑託。
惠泉傳
惠泉（Huì Quán），彭城（Péngchéng）人，住在南臺閣子院（Nántáigézi Yuàn）。性格孤僻清高，不隨便與人交往。很多有名的士人前去拜見他，和他說話，覺得他說話灑脫爽朗，令人喜歡。
【English Translation】 English version: More important than life itself. For twenty years, I have not perfected my own affairs, burdened by monastic duties, pursuing the trivial and neglecting the important, my virtue is diminished. You must strive, do not follow my flawed path. After speaking, he passed away.
Biography of Monk Mayi
Monk Mayi (Má Yī Héshàng), it is not known where he was from. During the Five Dynasties period, he wore hemp clothing, traveling between Ze Lu (present-day Changzhi, Shanxi) and Guan Shan (present-day Shaanxi), profoundly understanding the principles of the 'Book of Changes', revealing the secrets of the Hetu Diagram, and transmitting them to the recluse Chen Tuan (Chuán) of Mount Hua. Chen Tuan, after obtaining it, began to write and transmit it to Zhong Fang (Zhòng Fàng), Zhong Fang transmitted it to Li Gai (Lǐ Gài), Li Gai transmitted it to Xu Jian (Xǔ Jiān), Xu Jian transmitted it to Fan Echang (Fàn Èchāng), Fan Echang transmitted it to Liu Mu (Liú Mù). Liu Mu began to create the Gouyin Diagram to explain it, which was actually based on Monk Mayi. People praised him, saying that Monk Mayi promoted the essence of the 'Book of Changes' after two thousand years, probably bestowed by Heaven. When Qian Ruoshui (Qián Ruòshuǐ) had not yet passed the imperial examination, he visited Chen Tuan in the mountains and saw an old monk wearing tattered robes warming himself by the fire. Qian Ruoshui bowed to him, and the old monk opened his eyes and looked at him. After sitting for a long time, Chen Tuan asked him how he was. Qian Ruoshui said, 'You have no immortal bones.' After Qian Ruoshui withdrew, Chen Tuan warned him, 'You can come back in three days.' Qian Ruoshui went as scheduled. Chen Tuan said, 'Initially, when I saw you, your spirit was clear and pure, and I thought you could learn immortality, so I asked the old monk to judge. The old monk said you have no immortal bones, but you can become a wise minister, and you should know when to retire from the rapids.' Qian Ruoshui asked who the previous monk was. Chen Tuan said, 'My teacher, Daoist Mayi (Má Yī Dàozhě).' When Emperor Taizu (Tàizǔ) was an official in the Zhou Dynasty, he once visited Monk Mayi and asked, 'The current emperor is destroying Buddhism, which is very unfavorable for the long-term fortune of the country.' Monk Mayi said, 'The Three Wu (referring to Emperor Taiwu of Northern Wei, Emperor Wu of Northern Zhou, and Emperor Wuzong of Tang) did not have a good end because of this.' He also asked when the world would be stable. Monk Mayi said, 'The red aura has already appeared, between Chen and Shen (referring to a certain Chen month to Shen month of a year, or a certain Chen hour to Shen hour of a day), there will be a ** appear, and Buddhism will also flourish.' When Zhao Kuangyin (Zhào Kuāngyìn) accepted the abdication, it indeed corresponded to what he said. In the fourth year of Kaibao, he personally conquered Taiyuan, passing through Luzhou (Lùzhōu), and came to Monk Mayi's temple, personally praying to the Buddha, saying, 'This expedition is for the purpose of comforting the people and punishing the guilty, and I vow not to kill a single person indiscriminately.' He probably did not forget the instructions of Monk Mayi when he was still a hidden dragon.
Biography of Huiquan
Huiquan (Huì Quán), a native of Pengcheng (Péngchéng), lived in Nantai Gezi Temple (Nántáigézi Yuàn). He was solitary and pure in nature, and did not casually associate with people. Many famous scholars went to see him, and when they spoke with him, they found his speech to be unrestrained and delightful.
數親之。則拒而弗應。且義學超洽。能詩。清永有世外趣。大平興國末年。曹彬。緣弭德超之譖。出領節制。閉閣謝客。孫何自京師來。久不得見。以詩自誚。云欲謁元戎無介紹。薛能詩版在雕堂。異日登南臺。聞泉高概扣其門。一見如舊相識。館于其廬。饋勞加厚。將歸贐以裘馬。后二年。何。為進士舉首。同年。路振官彭門。何。盛稱泉好義甚篤。不求人知。振。下車攜僚客詣焉。其徒曰。吾師聞公來。已去浙矣。振嘆慕。留詩壁間曰。漢公嘗說惠泉師。解講楞嚴解賦詩。今日我來師已去。草堂風雨立多時。若泉之志。可謂善行其所學。無忝吾宗矣。
杭州興教小壽禪師傳
小壽禪師。不知何許人誰氏子也。以同時有永明壽。故稱小壽以別之。二壽。皆天臺韶國師真子。師聞墮薪而悟。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。國師頷之。及開法。衲子爭師尊之。天禧中。御史中丞王公隨。出鎮錢塘。往候師至湖上。去騶從。獨步登寢室。師方負暄毳衣自若。忽見之問曰。官人何姓。王公曰。名隨姓王。即拜之。師推蒲團藉地坐。語笑終日而去。門人讓之曰。彼王臣來。奈何不為禮。此一眾所繫。非細事也。師唯唯。他日王公復至。眾橫撞大鐘。傾寺出迎。而師前趨立於松下。王
【現代漢語翻譯】 現代漢語譯本：他很看重親情，但如果親人過於親昵，他會拒絕並不予理睬。他精通經義，學識淵博，擅長寫詩，生活清靜高雅，很有隱士的意趣。太平興國末年，曹彬因為弭德超的誣陷，被調離京城，出任地方節度使。他閉門謝客，孫何從京城來訪，很久都不能見到他，於是寫詩自嘲，詩中說：『想要拜見元戎卻沒有引薦人，薛能的詩版還留在雕樑畫棟的廳堂上。』後來有一天，孫何登上南臺，聽說惠泉的高尚品格，便去拜訪他。惠泉一見如故，將他安置在自己的住所，款待非常豐厚，臨別時還贈送了皮衣和馬匹。兩年後，孫何考中進士第一名。同年，路振到彭門做官，孫何極力稱讚惠泉好義，而且不求人知。路振下車后，帶著僚屬去拜訪惠泉，惠泉的弟子說：『我師父聽說您要來，已經去浙江了。』路振嘆息仰慕，在墻壁上留下詩一首，詩中說：『漢公曾經說過惠泉師父，既能講解《楞嚴經》，又能賦詩。今天我來拜訪，師父已經離開了，我獨自站在草堂里，任憑風雨吹打。』惠泉的志向，可以說是很好地實踐了他所學的知識，沒有辜負他的宗門。
杭州興教小壽禪師傳
小壽禪師，不知道是哪裡人，姓什麼。因為當時有永明壽禪師，所以稱他為小壽來區別。這兩位壽禪師，都是天臺韶國師的真傳弟子。小壽禪師聽到柴薪掉落的聲音而開悟，作偈說：『撲落的不是其他東西，縱橫交錯的也不是塵埃。山河以及大地，完全顯露出法王的身影。』韶國師點頭認可。等到小壽禪師開法傳道時，僧人都爭相尊奉他。天禧年間，御史中丞王隨出任錢塘的鎮守，前去拜訪小壽禪師，到了湖邊，他讓隨從停下，獨自一人走進禪師的房間。小壽禪師正在曬太陽，穿著粗布衣服，神態自若。忽然看見王隨，便問道：『官人姓什麼？』王隨說：『名隨，姓王。』隨即拜見禪師。禪師推開蒲團，讓王隨坐在地上，兩人談笑了一整天，王隨才離開。禪師的弟子責備他說：『他是朝廷大臣，您怎麼不以禮相待？這關係到我們整個寺院，不是小事啊。』禪師只是唯唯應諾。後來有一天，王隨再次來訪，眾僧敲響大鐘，全寺出動迎接，而禪師卻走到前面，站在松樹下迎接王隨。
【English Translation】 English version: He valued kinship, but would reject and ignore relatives if they became too intimate. He was well-versed in the meaning of scriptures, erudite, and skilled in poetry, living a quiet and elegant life with the interests of a recluse. At the end of the Taiping Xingguo era (976-984 AD), Cao Bin was transferred from the capital due to the slander of Mi Dechao, and appointed as a local military commissioner. He closed his doors to guests, and Sun He, coming from the capital, was unable to see him for a long time. So he wrote a poem to mock himself, saying: 'Wanting to visit the commander-in-chief but having no introducer, Xue Neng's poetry board still remains in the carved and painted hall.' Later, one day, Sun He ascended the South Terrace and, hearing of Huiquan's noble character, went to visit him. Huiquan treated him as an old acquaintance at first sight, accommodated him in his residence, and treated him with great generosity, presenting him with fur clothing and horses upon departure. Two years later, Sun He passed the imperial examination at the top. In the same year, Lu Zhen took office in Pengmen, and Sun He highly praised Huiquan's righteousness and lack of desire for recognition. Lu Zhen dismounted and visited Huiquan with his colleagues, but Huiquan's disciple said, 'My master heard of your coming and has already gone to Zhejiang.' Lu Zhen sighed in admiration and left a poem on the wall, saying: 'Han Gong once spoke of Master Huiquan, who could explain the Lankavatara Sutra and compose poetry. Today I come to visit, but the master has already left, and I stand alone in the thatched cottage, exposed to the wind and rain.' Huiquan's ambition can be said to have been a good practice of what he had learned, and he did not disgrace his sect.
Biography of Zen Master Xiaoshou of Xingjiao Temple in Hangzhou
Zen Master Xiaoshou, it is not known where he was from or what his surname was. Because there was Zen Master Yongming Shou at the same time, he was called Xiaoshou to distinguish him. Both Shous were true disciples of National Teacher Shao of Tiantai. Zen Master Xiaoshou attained enlightenment upon hearing the sound of firewood falling, composing a verse saying: 'What falls is nothing else, what crisscrosses is not dust. Mountains and rivers and the great earth, fully reveal the body of the Dharma King.' National Teacher Shao nodded in approval. When Zen Master Xiaoshou began to preach, the monks all vied to honor him. During the Tianxi era (1017-1021 AD), Imperial Censor Wang Sui was appointed as the garrison commander of Qiantang, and went to visit Zen Master Xiaoshou. Arriving at the lake, he stopped his entourage and entered the Zen master's room alone. Zen Master Xiaoshou was sunbathing, wearing coarse clothes, and looked composed. Suddenly seeing Wang Sui, he asked, 'What is the official's surname?' Wang Sui said, 'My name is Sui, and my surname is Wang.' He then bowed to the Zen master. The Zen master pushed aside a cattail hassock and had Wang Sui sit on the ground. They talked and laughed all day before Wang Sui left. The Zen master's disciples reproached him, saying, 'He is a court official, how can you not treat him with courtesy? This concerns our entire monastery, it is not a trivial matter.' The Zen master simply nodded in agreement. Later, one day, Wang Sui visited again, and the monks rang the great bell, with the entire monastery turning out to greet him, but the Zen master walked ahead and stood under a pine tree to greet Wang Sui.
公望見。出輿握其手曰。何不如前日相見。而遽為此禮數耶。師顧左右。且行且言曰。中丞即得。奈知事嗔何。其天資粹美如此。
惟中．文英傳
惟中。字慧雅。蓬州開元寺僧也。游成都。不復歸其鄉者。凡四十年。性孤潔。不妄與人合。精禪律之學。善吟詩。氣格清謹。與可朋相上下。時稱之曰詩伯。且通儒書。學者從質其義。日滿座下。羸形垢面。破衣敗履。見者莫測其中之所有。慶曆五年五月。示寂于大慈甘露道場。年六十九也。前時盡傾其橐中。得八萬錢。委其所嘗往來者。楞嚴道人繼舒曰。我將去矣。生平之餘止此爾。其為我命奇工。繪六祖像。于爾院之釋迦殿。用此被唾罵。我不敢辭。且欲使來者。見是相知是心。以是知見故。能祓除諸妄。而泯相亡心。我為是功德之意也。舒諾之。命名手劉允文圖之。梓潼文同。嘗問道于師。為記其事。
文英者。姓蘇氏。泉州人。往來商成都。富巨萬。留意禪悅。忽若有悟。盡捐貲。移書別妻子。祝髮于嘉祐院。妻子萬里。入蜀訪之。師絕不復見。堅坐一室歷三日。寂無人聲。妻子知師志不可奪棄去。以故聲望愈高。凡四坐道場。住超悟最久。超悟者。大慈三大院之一也。實承灰燼之餘。師鳩工庀徒。建立禪宇。凡為屋千楹。闡龍宮。藏貝葉。
【現代漢語翻譯】 現代漢語譯本： 公望（人名）見到他，走出車子握著他的手說：『為什麼不像前些日子見面那樣，而突然變得這麼講究禮數呢？』惟中（人名）看看左右，一邊走一邊說：『中丞（官名）即使理解了，又奈何知事（官名）責怪呢？』他的天資純粹美好到如此地步。
惟中（人名），字慧雅，是蓬州開元寺的僧人。他遊歷成都，之後就沒有再回故鄉，前後有四十年。他生性孤僻清高，不隨便與人交往，精通禪宗和戒律的學問，擅長吟詩，詩的風格清新嚴謹，與可朋（人名）的水平不相上下，當時人們稱他為『詩伯』。而且他還通曉儒家經典，求學的人向他請教經義，每天都坐滿了人。他身形消瘦，面容骯髒，穿著破爛的衣服和鞋子，見到他的人都無法猜測他內心的所有。 慶曆五年五月，他在大慈甘露道場圓寂，享年六十九歲。之前他把身上所有的錢都拿了出來，總共有八萬錢，委託給他經常來往的人，楞嚴道人繼舒（人名）說：『我將要離開了，一生剩下的東西只有這些了。請你為我找個手藝精湛的工匠，畫一幅六祖（佛教禪宗第六代祖師）的畫像，放在你們寺院的釋迦殿里。用這些錢被人唾罵，我也不敢推辭。而且我想讓後來的人，見到畫像就知道這個心。因為有了這樣的知見，就能消除各種虛妄，從而泯滅表象，忘卻心念。我就是爲了這個功德的意義。』繼舒（人名）答應了他，並請劉允文（人名）作畫。梓潼文同（人名）曾經向惟中（人名）請教問題，並記錄了這件事。
文英（人名），姓蘇，是泉州人，往來於成都做生意，家財萬貫。他留心於禪悅，忽然好像有所領悟，就把所有的錢財都捐獻了出來，寫信與妻子告別，在嘉祐院剃度出家。他的妻子從萬里之外來到蜀地尋找他，文英（人名）堅決不再與她們相見，在一個房間里靜坐了三天，寂靜得沒有一點聲音。他的妻子知道他的志向不可改變，就放棄離開了。因此他的聲望更加高漲。他先後主持過四個道場，在超悟寺住的時間最長。超悟寺是大慈寺的三大寺院之一，實際上是在灰燼的廢墟上建立起來的。文英（人名）招募工匠，組織人力，建立禪房，總共建造了一千間房屋，開闢龍宮，收藏貝葉經。
【English Translation】 English version: Gong Wang (person's name) saw him, got out of his carriage, and held his hand, saying, 'Why are you being so formal today, unlike when we met before?' Wei Zhong (person's name) looked around and said as he walked, 'Even if the Vice Minister (official title) understands, what can be done about the reprimands from the Administrator (official title)?' His natural talent was so pure and beautiful.
Wei Zhong (person's name), styled Hui Ya, was a monk of Kaiyuan Temple in Pengzhou. He traveled to Chengdu and never returned to his hometown for forty years. He was solitary and pure in nature, not casually associating with others. He was proficient in the study of Chan Buddhism and monastic discipline, and excelled at composing poetry. His poetic style was fresh and meticulous, comparable to that of Ke Peng (person's name). At the time, people called him 'Poetry Elder'. Moreover, he was versed in Confucian classics, and scholars would ask him about their meanings, filling his seat every day. He was thin, with a dirty face, wearing tattered clothes and shoes. Those who saw him could not fathom what was within him. In the fifth month of the Qingli era, he passed away at the Great Compassion Sweet Dew Dharma Assembly at the age of sixty-nine. Before his death, he gave away all the money he had, totaling eighty thousand coins, entrusting it to Lengyan Daoren Ji Shu (person's name), who he often associated with, saying, 'I am about to leave, and this is all I have left in my life. Please find a skilled craftsman for me to paint an image of the Sixth Patriarch (the sixth patriarch of Chan Buddhism), and place it in the Shakyamuni Hall of your temple. I dare not refuse being scolded for using this money. Moreover, I want those who come later to know this mind when they see the image. Because of this knowledge and vision, they can eliminate all delusions, thereby extinguishing appearances and forgetting the mind. I do this for the sake of this merit.' Ji Shu (person's name) agreed and commissioned Liu Yunwen (person's name) to paint it. Zitong Wen Tong (person's name) once asked the master questions and recorded the event.
Wen Ying (person's name), whose surname was Su, was from Quanzhou. He traveled to Chengdu to do business and was very wealthy. He paid attention to Chan joy and suddenly seemed to have an enlightenment. He donated all his wealth, wrote a letter to bid farewell to his wife and children, and was tonsured at Jiayou Temple. His wife traveled thousands of miles to Shu to find him, but Wen Ying (person's name) resolutely refused to see them again, sitting silently in a room for three days without a sound. His wife knew that his will could not be changed, so she gave up and left. Therefore, his reputation grew even higher. He presided over four Dharma assemblies, staying at Chao Wu Temple the longest. Chao Wu Temple was one of the three major temples of Daci Temple, actually built on the ruins of ashes. Wen Ying (person's name) recruited craftsmen, organized manpower, and built meditation rooms, constructing a total of one thousand rooms, opening up the Dragon Palace, and collecting palm-leaf scriptures.
規模恢敞。氣象雄特。始成而旁院復火。勢且延及。師亟白府。毀正寺之三門。以絕之。請后自建。火乃止而三門復新。院始無田。師合施者金錢。且請廢寺之產于官。成三百畝。以備香積。故超悟耽耽為大叢林。皆師力也。
楞嚴道人。名繼。殊有高行。賜號覺濟大師。與文與可。為方外友。相得甚歡。有詩贈焉。覺濟大師。且贊其像。極其稱歎云。
二寶月大師傳
寶月大師。惟簡。字宗古。蘇氏。眉山人。于東坡為無服兄。九歲出家。十九得度。二十九賜紫。三十六賜號。師清亮敏達。綜練萬事。端身以律。物勞己以裕人。人皆高其才。服其心。凡所欲為趨成之。更新其精舍之在成都與[郫-卑+((白-日+田)/廾)]者。凡一百七十三間。經藏一。盧舍那阿彌陀彌勒大悲像四。磚橋二十七。皆談笑而成。其堅緻可支一世。師于佛事。雖若有為。譬之農夫畦而種之。待其自成。不數數然也。喜施藥。所活不可勝數。蜀守制使。皆一時名公卿。人人與師善。然師罕見寡言。務自卻遠。蓋不可得而親疏焉。少與蜀人張隱少愚善。老泉深器之曰。此子。才用不減澄觀。若仕。當有立於世。為僧亦無出其右者。已而果然。紹聖二年六月九日。始得微疾。即以書告于往來者。敕其子孫。皆佛法大事
【現代漢語翻譯】 現代漢語譯本：規模宏大開闊，氣勢雄偉特出。寺廟剛建成，旁邊的院落又發生火災，火勢將要蔓延過來。大師急忙稟告官府，拆毀正寺的三門，以此來隔斷火勢。並請求以後自己重建。火勢因此停止，三門也重新修繕。院落最初沒有田地，大師集合捐助者的金錢，並且請求將廢棄寺廟的田產歸於官府，建成三百畝田地，用來準備齋飯。所以超悟寺能夠成為大型叢林寺院，都是大師的功勞。
楞嚴道人，名叫繼，非常有高尚的品行，被賜予『覺濟大師』的稱號。他和文與可是方外之友，彼此非常投合。文與可有詩贈送給他，覺濟大師也讚美他的畫像，極盡稱讚之詞。
二、寶月大師傳
寶月大師，法名惟簡，字宗古，是眉山蘇氏人。他是蘇東坡沒有服喪義務的兄長。九歲出家，十九歲受戒，二十九歲被賜予紫衣，三十六歲被賜予稱號。大師清明聰慧，通曉各種事務，端正自身以遵守戒律，自己辛勞來使別人寬裕。人們都敬佩他的才能，信服他的品德，凡是他想要做的事情都能順利完成。他重新修繕了在成都和[郫-卑+((白-日+田)/廾)]的精舍，總共一百七十三間。建造經藏一座，盧舍那佛、阿彌陀佛、彌勒佛、大悲觀音像四座，磚橋二十七座，都是在談笑之間完成的。這些建築非常堅固，可以支撐一個時代。大師對於佛事，雖然好像有所作為，但就像農夫耕田播種一樣，等待它自然生長，不經常去干預。他喜歡施捨藥物，救活的人數不勝數。蜀地的長官和安撫使，都是當時著名的公卿，人人都和大師交好。然而大師很少會見他們，說話也很少，致力於讓自己遠離世俗，大概是無法和他親近或疏遠的。他年輕時和蜀人張隱少愚交好，老泉（蘇洵）非常器重他說：『這個孩子，才能和作用不亞於澄觀（華嚴宗高僧）。如果做官，應當能在世上有所建樹；做僧人，也沒有人能超過他。』後來果然如此。紹聖二年六月九日，大師開始感到輕微的疾病，就寫信告訴往來的人，告誡他的子孫，都要重視佛法大事。
【English Translation】 English version: The scale was vast and expansive, the atmosphere majestic and unique. Just as the temple was completed, the adjacent courtyard caught fire, threatening to spread. The Master urgently reported to the authorities, demolishing the three gates of the main temple to cut off the fire's path, requesting to rebuild them later himself. The fire was thus contained, and the three gates were rebuilt anew. Initially, the courtyard had no fields. The Master gathered donations and requested the government to allocate the abandoned temple lands, creating three hundred acres to prepare for monastic meals. Therefore, Chao Wu Temple could become a large forest monastery, all thanks to the Master's efforts.
The Lengyan (Śūraṅgama) Daoist, named Ji, possessed exceptionally noble conduct and was bestowed the title 'Great Master Jueji' (Awakened Savior). He and Wen Yu Ke were friends beyond the secular world, enjoying a deep connection. Wen Yu Ke wrote poems for him, and Great Master Jueji praised his portrait, expressing utmost admiration.
Two, Biography of Great Master Baoyue (Precious Moon)
Great Master Baoyue, named Weijian (Only Simple), styled Zonggu (Ancient Ancestor), was from the Su clan of Meishan. He was a brother of Su Dongpo (Su Shi) without mourning obligations. He left home at the age of nine, was ordained at nineteen, received the purple robe at twenty-nine, and was granted a title at thirty-six. The Master was clear-minded, intelligent, and proficient in all matters, conducting himself with discipline, benefiting others through his own labor. People admired his talent and respected his character, and whatever he wished to accomplish was readily achieved. He renovated the monasteries in Chengdu and [郫-卑+((白-日+田)/廾)], totaling one hundred and seventy-three rooms. He constructed a sutra repository, four statues of Vairocana (盧舍那), Amitābha (阿彌陀佛), Maitreya (彌勒佛), and the Great Compassion Bodhisattva (大悲觀音), and twenty-seven brick bridges, all completed effortlessly amidst conversation and laughter. These structures were so sturdy that they could last for an era. Although the Master seemed to be actively involved in Buddhist affairs, he was like a farmer plowing and sowing, waiting for things to grow naturally without constant intervention. He enjoyed giving medicine, saving countless lives. The governors and pacification commissioners of Shu were all renowned officials of the time, and everyone was on good terms with the Master. However, the Master rarely met them, spoke little, and strived to distance himself from the world, making it impossible to become either close or distant to him. In his youth, he was friends with Zhang Yin Shaoyu of Shu, and Lao Quan (Su Xun) deeply valued him, saying, 'This child's talent and ability are no less than those of Chengguan (澄觀, a prominent Huayan monk). If he were to become an official, he would surely achieve something in the world; as a monk, no one could surpass him.' Later, it indeed turned out that way. On the ninth day of the sixth month of Shaosheng (紹聖) year two, the Master began to feel slightly ill and immediately wrote letters to those who came and went, instructing his descendants to value the great matters of the Buddha Dharma.
。無一語私其身。至二十二日。集其徒問日早暮。及辰曰。吾行矣。遂化。年八十四。是月二十六日。歸骨于城東智福院之壽塔。
又寶月大師。修廣。字叔微。姓王氏。杭州錢塘人。九歲出家。十一得度。景祐二年。賜紫。寶元元年。賜號寶月大師。治平中。州請為管內僧正。師為人樂易慈祥。有智識度量。不見其喜怒。讀五經知大義。頗喜為詩。少羸多病。始學為醫既成。而有疾者多歸之。無貴賤貧富。皆為之盡其術。未嘗有所厚薄。尤貧者或資之衣食。以其故。自京師至於四方。自公卿至於學士大夫。多知其名。既見皆樂從之遊。而鄉邑之人。至於羈旅遊客。其歸之者。無不厭其意。師于接之。雖勞未嘗有懈倦。不欲之色。于資之藥物衣食。雖窮無未嘗有所計惜。其應外者如此。及退而處夫貧富死生之際。又有所不累其心。故至於不能自給。而未嘗動意。至於且死。而未嘗變容改色。熙寧元年十月。感疾。會門人與嘗所往來學佛之人。告以將終。從容就坐。而逝。
崇壽傳
大邑縣。崇壽禪師。邛州蒲頓人。仇氏子也。自毀齒。趣尚便高遠。家嘗作佛事。則汛灑供獻。恭勤精愿。不敕之而自率。嘗恐若不能如法者。父母異之。乃俾隸大邑靜林僧籍。以仁普為師。年十六落髮。二十受具戒。來
【現代漢語翻譯】 沒有一句話是爲了他自己。到了二十二日，召集他的弟子詢問早晚的時間。到了辰時，說：『我要走了。』於是圓寂。享年八十四歲。當月二十六日，將遺骨安葬在城東智福院的壽塔。
又如寶月大師（Baoyue Dashi，稱號），法名修廣（Xiuguang），字叔微（Shuwei），姓王（Wang），是杭州錢塘人。九歲出家，十一歲正式成為僧人。景祐二年（公元1035年），被賜予紫衣。寶元元年（公元1038年），被賜號寶月大師。治平年間，州府請他擔任管內僧正。大師為人樂觀隨和，慈祥，有智慧和度量，從不見他喜怒形於色。閱讀五經，明白其中大義。很喜歡寫詩。年輕時體弱多病，開始學習醫術，學成之後，很多病人前來求醫。無論貴賤貧富，都盡心盡力地為他們治療，從未有所偏頗。尤其對貧困的人，有時還資助他們衣食。因此，從京師到四方各地，從公卿到學士大夫，很多人都知道他的名字。見面之後都樂於與他交往。而鄉里之人，乃至寄居的旅客，歸附他的人，沒有不感到滿意的。大師接待他們，即使勞累也從未懈怠，沒有厭煩的表情。對於資助他們的藥物衣食，即使自己貧困，也從未計較吝惜。他對外應酬是這樣。等到退下來，面對貧富生死，又沒有什麼能牽累他的心。所以到了不能自給的境地，也從未動心。到了臨死的時候，也從未改變容貌神色。熙寧元年（公元1068年）十月，感到生病。恰逢門人和曾經交往的學佛之人，告訴他們自己將要去世。從容地坐著，就圓寂了。
崇壽傳
大邑縣的崇壽禪師（Chongshou Chanshi），是邛州蒲頓人，姓仇（Qiu）。自從換牙之後，志趣就高遠。家裡曾經做佛事，他就灑掃供奉，恭敬勤勉，不用吩咐自己就主動去做。常常擔心如果不能如法進行。父母認為他與衆不同。於是讓他隸屬於大邑靜林寺的僧籍，以仁普（Renpu）為師。十六歲剃度，二十歲受具足戒。
【English Translation】 He did not utter a single word for his own sake. On the twenty-second day, he gathered his disciples and asked about the time of day. At the hour of Chen (7-9 AM), he said, 'I am departing.' Then he passed away. He was eighty-four years old. On the twenty-sixth day of that month, his remains were interred in the Longevity Pagoda of Zhifu Temple in the east of the city.
Furthermore, there was Great Master Baoyue (Baoyue Dashi, title), whose Dharma name was Xiuguang (Xiuguang), courtesy name Shuwei (Shuwei), and surname Wang (Wang), a native of Qiantang in Hangzhou. He left home at the age of nine and was fully ordained at eleven. In the second year of Jingyou (1035 AD), he was granted the purple robe. In the first year of Baoyuan (1038 AD), he was bestowed the title Great Master Baoyue. During the Zhiping era, the prefecture invited him to serve as the chief monk of the region. The master was optimistic, easygoing, and compassionate, possessing wisdom and magnanimity. He was never seen to show joy or anger on his face. He read the Five Classics and understood their profound meaning. He was fond of writing poetry. In his youth, he was weak and often ill, so he began to study medicine. Once he became proficient, many patients came to him for treatment. Regardless of their status, whether noble or humble, rich or poor, he treated them with all his skill, never showing any partiality. Especially to the poor, he would sometimes provide them with clothing and food. Therefore, from the capital to all directions, from high officials to scholars and gentlemen, many knew his name. Upon meeting him, they were all happy to associate with him. And the people of his hometown, even traveling guests, those who turned to him, were all satisfied. The master received them, and even when tired, he never slacked off or showed any signs of weariness. Regarding the medicine, clothing, and food he provided, even when he was poor, he never hesitated or begrudged it. This was how he responded to external affairs. And when he retired, facing poverty, wealth, life, and death, nothing could burden his heart. Therefore, even when he could not provide for himself, he never wavered. Even when he was about to die, he never changed his countenance or expression. In the tenth month of the first year of Xining (1068 AD), he fell ill. Coincidentally, his disciples and those who had associated with him in studying Buddhism were present. He told them that he was about to pass away. He sat down calmly and passed away.
Biography of Chongshou
Chan Master Chongshou (Chongshou Chanshi) of Dayi County was a native of Putun in Qiongzhou, with the surname Qiu (Qiu). From the time he lost his baby teeth, his aspirations were lofty and far-reaching. Whenever his family performed Buddhist rituals, he would sweep and sprinkle, make offerings, and be respectful and diligent, doing it voluntarily without being told. He was often concerned that he might not be able to perform the rituals according to the Dharma. His parents considered him extraordinary. Therefore, they had him registered as a monk at Jinglin Temple in Dayi County, with Renpu (Renpu) as his teacher. He was tonsured at the age of sixteen and received the full precepts at the age of twenty.
成都大慈。聽講大乘諸經。盡通曉奧義。后七年。還舊居。其所止悉流落不治。但腐椽破壁。欹斜罅漏。陳屋數間而已。師恬然安一榻。處其中無厭色。禪悟之暇間。亦作詩句。度夷淡清粹。與人語和軟。未嘗迕物。心無愛惡。色無喜慍。且堅強少疾。狀貌修偉。慈恕溫裕。人無少長。咸愿見之。見必拜伏欣喜。留連不忍去。一日忽召其弟子慕安等。前曰。人既生。理必有死。死嘗事非異事。且吾無死生久矣。汝等當體吾之所以無死生者。慎勿慼慼如眾人。乃不累吾付囑。吾神光一道。留此無數刻。汝當奉吾所戒。惡不宜為。善不宜失。語已。攝足趺坐。疊手瞑目。而逝。搖挽不動。嶷如塑刻。世壽八十有六。時治平元年十月二十三日也。師之真身不壞。風神凝然。不異平日。徒眾因為窣堵藏之。文與可。居郡幕。時時相過從。嗣後來權州事。師已化矣。枉道過邑。詣師塔下。旋繞瞻禮。悲悼嘆息曰。師之面目如生。而師之語音。已不聞矣。因為銘其塔。
可久傳(附清順)
可久。字逸老。錢塘人。天聖初。得度習教於凈覺。無出世志。喜為古律詩。所居西湖祥符。蕭然一室。清介守貧。未嘗有憂色。東坡守錢塘。當元夕。九曲觀燈。去從者獨行。入師室。了無燈火。但聞瞻卜餘香。嘆仰留詩。有不把
【現代漢語翻譯】 現代漢語譯本： 成都大慈（Daci of Chengdu，地名）。聽講大乘佛教的各種經典，完全通曉其中的奧義。後來，七年後，回到原來的住所。他居住的地方都破敗不堪，沒有修繕，只有腐爛的椽子、破損的墻壁，傾斜的裂縫，幾間破舊的房屋而已。大慈安然地安於一榻，住在其中沒有厭倦的神色。禪悟之餘，也創作詩句，風格平淡清雅，與人說話溫和柔順，從不與人爭執，心中沒有愛憎，臉色沒有喜怒。而且身體堅強很少生病，容貌修長偉岸，慈祥寬容溫和，人們無論老少，都願意拜見他，見到他必定拜倒，欣喜不已，流連忘返。一天，大慈忽然召集他的弟子慕安（Mu'an，人名）等人到跟前，說：『人既然生下來，按道理必定有死亡，死亡這件事並非不同尋常的事，況且我沒有生死已經很久了。你們應當體會我之所以沒有生死的道理，千萬不要像普通人那樣悲傷，這樣才不會連累我的囑託。我的神光一道，留在這裡無數時刻，你們應當奉行我所告誡的，壞事不應該做，好事不應該不做。』說完，盤腿而坐，雙手合攏，閉上眼睛，去世了。搖動拉扯他的身體，紋絲不動，就像泥塑的一樣。世壽八十六歲，時間是治平（Zhiping，年號）元年十月二十三日。大慈的真身沒有腐壞，風采神韻凝固如生，與平日沒有兩樣。弟子們因此為他建造了窣堵坡（stupa，佛塔）。文與可（Wen Yu Ke，人名）在郡里做幕僚，時常來往。後來代理權州（Quanzhou，地名）的事務，大慈已經圓寂了。文與可繞道經過邑地，到大慈的塔下，環繞瞻仰禮拜，悲傷地嘆息說：『大慈的面容栩栩如生，但是大慈的聲音，已經聽不到了。』於是為他的塔撰寫了銘文。
可久傳（附清順）
可久（Kejiu，人名），字逸老（Yilao，字），錢塘（Qiantang，地名）人。天聖（Tiansheng，年號）初年，在凈覺寺（Jingjue Temple，地名）出家學習佛教，沒有出人頭地的志向，喜歡創作古體律詩。他居住在西湖（West Lake，地名）祥符（Xiangfu，地名）一帶，只有一間簡陋的屋子，清貧自守，從未有過憂愁的神色。蘇軾（Su Shi，人名）任錢塘太守時，在元宵節，到九曲（Jiuqu，地名）觀看燈會，離開隨從獨自前往，進入可久的房間，裡面沒有燈火，只聞到瞻卜（Champak，一種香花）的餘香，讚歎敬仰，留下詩句，有『不把』
【English Translation】 English version: Daci of Chengdu listened to various Mahayana Buddhist scriptures and fully understood their profound meanings. Later, after seven years, he returned to his former residence. The place where he lived was dilapidated and unrepaired, with only rotten rafters, broken walls, slanting cracks, and a few old houses. Daci peacefully settled on a couch, living there without any sign of weariness. In his spare time from Chan meditation, he also composed poems, with a plain and elegant style. He spoke to people gently and softly, never arguing with anyone, having no love or hate in his heart, and no joy or anger on his face. Moreover, he was strong and rarely ill, with a tall and dignified appearance, kind, tolerant, and gentle. People, young and old, all wished to see him. Upon seeing him, they would prostrate themselves, overjoyed, and linger, unwilling to leave. One day, Daci suddenly summoned his disciples Mu'an and others to his presence and said, 'Since people are born, it is reasonable that they must die. Death is not an unusual matter, and moreover, I have been without birth and death for a long time. You should understand the reason why I have no birth and death, and do not be sad like ordinary people, so as not to burden my instructions. My divine light remains here for countless moments. You should follow what I have warned you: evil should not be done, and good should not be neglected.' After speaking, he sat cross-legged, folded his hands, closed his eyes, and passed away. Shaking and pulling his body did not move him at all, as still as a clay sculpture. He lived to the age of eighty-six, on the twenty-third day of the tenth month of the first year of Zhiping. Daci's true body did not decay, and his demeanor remained as if alive, no different from usual. Therefore, his disciples built a stupa for him. Wen Yu Ke was a staff member in the prefecture and often visited him. Later, when he acted as the administrator of Quanzhou, Daci had already passed away. Wen Yu Ke detoured through the town and went to Daci's pagoda, circling it, gazing at it, and paying respects, sadly sighing, 'Daci's face is as if alive, but Daci's voice can no longer be heard.' Therefore, he wrote an inscription for his pagoda.
Biography of Kejiu (with Qing Shun)
Kejiu, styled Yilao, was a native of Qiantang. In the early years of Tiansheng, he became a monk and studied Buddhism at Jingjue Temple, without any ambition for worldly success. He enjoyed composing ancient-style regulated poems. He lived in a simple room in Xiangfu, West Lake, maintaining his integrity and poverty, never showing any sign of worry. When Su Shi was the governor of Qiantang, during the Lantern Festival, he went to Jiuqu to watch the lantern displays, leaving his attendants and going alone. He entered Kejiu's room, which had no lights, but only the lingering fragrance of champak. He admired and praised him, leaving behind a poem, with 'not holding'
琉璃間照佛。始知無盡本非燈之句。蒲宗孟。集錢塘古今詩。求藁于師。師曰。隨得隨去。未始留也。聞者高之。晚年杜門。送客不逾閾。辟榖安坐。觀練熏修。如此十餘年。牕外唯紅蕉數本。翠竹百個。淡如也。一日謂人曰。吾死。蕉竹亦死。擇瑛公亦死。未幾皆驗。人嗟異之。
師友清順。亦錢塘人。字怡然。詩與師齊名。而操行亦同。石林葉夢得曰。熙寧間。有清順可久二人。其所居皆湖山勝處。而清約介靜。不妄與人交。無大故不至城。士大夫。多往就見。時有饋之米者。所取不過數升。以瓶貯幾上。日取二三合食之。雖蔬茹。亦不嘗有。故人尤重之。
惟迪禪師傳
惟迪。不知何許人。法傳雲門。啟道明切。嘗答問佛者曰。日出東方卯。再乞指道。師曰。三日後看。富嫌千口少。貧恨一身多。皆師對機語。又作賓主語曰。賓中賓。日月無故新。賓中主。杖長三五尺。主中賓。問答是何人。主中主。正眼誰敢覷。說示大略如此。熙寧中。蜀普通山院僧。自列于府。愿延道行耆老。闡揚宗風。追復青州之前躅。知府大資政南陽公。是之。命有司精擇其人。以師充選。師之來也。都人激踴感勸。繇是大闡道猷。師平生枯淡自處。前後三坐道場。丈室蕭然。一笠掛壁。行則攜之。怡怡如也。最可
【現代漢語翻譯】 現代漢語譯本： 琉璃間照佛（用琉璃照耀佛像）。蒲宗孟收集錢塘古今詩，向惟迪禪師求稿。禪師說：『隨得隨去，未曾留下。』聽者都讚賞他。晚年閉門不出，送客也不越過門檻。通過辟榖靜坐，觀察、練習和熏修，如此過了十餘年。窗外只有幾株紅蕉和百棵翠竹，生活淡泊如此。一天，禪師對人說：『我死後，蕉竹也會死，擇瑛公也會死。』不久都應驗了，人們都驚歎他的預見。
師友清順，也是錢塘人，字怡然。他的詩與惟迪禪師齊名，操行也相同。石林葉夢得說：『熙寧年間，有清順和可久二人，他們居住的地方都是湖光山色的勝地，而且清貧節儉，不隨便與人交往，沒有大事不去城裡。士大夫們，大多前往拜訪他們。當時有人饋贈米，他們所取的不過幾升，用瓶子儲存在幾案上，每天取二三合食用。即使是蔬菜，也不曾品嚐過。所以人們更加敬重他們。』
惟迪禪師傳
惟迪，不知道是哪裡人，他的佛法傳承自雲門宗，開啟了道明切。曾經回答問佛的人說：『日出東方卯。』又有人請求指點，禪師說：『三日後看。富人嫌一千張嘴都少，窮人恨自己一身太多。』這些都是禪師隨機應答的話語。又作賓主語說：『賓中賓，日月無故新。賓中主，杖長三五尺。主中賓，問答是何人。主中主，正眼誰敢覷。』所說的道理大概如此。熙寧年間，蜀地普通山院的僧人，向官府陳述，希望延請有道行的耆老，來闡揚宗風，追隨青州（指古代一位禪師）的足跡。知府大資政南陽公贊同這個建議，命令有關部門精心挑選人選，選定了惟迪禪師。禪師到來時，都城的人們激動踴躍，感動勸請。因此，禪師大大地闡揚了佛法。禪師一生過著清貧淡泊的生活，前後三次主持道場，丈室裡蕭條冷落，只有一頂斗笠掛在墻上，出行時就帶著它，怡然自得。最可貴的是……
【English Translation】 English version: Vidyadhara illuminated the Buddha with crystal. Only then did he realize that the phrase 'endless is not the nature of a lamp' was true. Pu Zongmeng collected ancient and modern poems from Qiantang and sought drafts from the master. The master said, 'I take them as they come and leave them as they go, never keeping them.' Those who heard this praised him highly. In his later years, he closed his doors, not even crossing the threshold to see guests. He practiced fasting and sat in meditation, observing, practicing, and cultivating in this way for more than ten years. Outside the window were only a few red banana plants and a hundred green bamboos, his life as simple as that. One day, the master said to someone, 'When I die, the banana plants and bamboos will also die, and so will Ze Ying Gong.' Before long, it all came true, and people marveled at his foresight.
Shiyou Qingshun, also from Qiantang, was named Yiran. His poetry was as famous as Vidyadhara's, and his conduct was the same. Ye Mengde of Shilin said, 'During the Xining period, there were two people, Qingshun and Kejiu. They both lived in scenic places with lakes and mountains, and they were frugal and quiet, not casually associating with people. They rarely went to the city unless there was a major event. Many scholar-officials went to visit them. At that time, someone offered them rice, but they only took a few sheng (a unit of volume), storing it in a jar on the table, taking two or three he (another unit of volume) to eat each day. Even vegetables were rarely tasted. Therefore, people respected them even more.'
Biography of Chan Master Weidi
Weidi, it is not known where he was from. His Dharma lineage came from the Yunmen School, initiating Daomingqie. He once answered a person who asked about the Buddha, saying, 'The sun rises in the east at mao (5-7 am).' Another person asked for guidance, and the master said, 'Look after three days. The rich hate having too few mouths to feed, and the poor hate having too much of themselves.' These were all spontaneous responses from the master. He also spoke in terms of guest and host, saying, 'Guest within guest, the sun and moon are inexplicably new. Guest within host, the staff is three to five chi (a unit of length) long. Host within guest, who are the questioner and answerer? Host within host, who dares to look with the true eye?' The teachings he gave were roughly like this. During the Xining period, a monk from Putong Mountain Temple in Shu (Sichuan) petitioned the government, hoping to invite virtuous elders with high moral standing to propagate the teachings of the school and follow in the footsteps of Qingzhou (referring to an ancient Chan master). The prefect, Da Zizheng Nanyang Gong, agreed with this suggestion and ordered the relevant departments to carefully select a person, and they chose Chan Master Weidi. When the master arrived, the people of the capital were excited and eagerly encouraged him. Therefore, the master greatly propagated the Dharma. Chan Master Weidi lived a simple and frugal life, presiding over the monastery three times. His room was desolate, with only a bamboo hat hanging on the wall, which he carried with him when he traveled, appearing content. Most admirable was...
異者。所至皆伴古德真身。始居馬溪。則有水觀和尚。次無為。則有惠寬和尚。及住普通。又為青州和尚真身。皆結膝趺坐。儀相儼然。豈人事之適然乎。或有所來也(在王蜀時。有洪杲禪師。至自青州。棲於東禪。方是時。二眾錯居。蜀主仰重師德。命二宮奚。曰道真道粉者。為之侍使。後有娼道玉。府娼之尤者。聞師說法。言下有省。遂祝髮事師。於是物論喧然。蜀主怒命鞠之。知師純固精確。愈加禮重。師因以所居畀貫休。而卜居于府郊之東南普通山。后入滅於此。故真身存焉。蜀人。號鹡鸰。為連點七。華陽隱士田。逍遙訪師山中。而見之問師曰。如何是連點七。師曰。屈指數不及。地上無軌跡。迪公嘗拈此示眾。或疑迪為師後身。業理循環。亦不可知也)。
智林傳
智林。姓坑氏。上世番禺人。既受具。禮慶阇黎為師。傳秘密教。正勤四十年。不虛一日。仁宗。樂宗佛事。擇開寶寺西北隅。增葺精舍。袚除凈場。親篆殿額。像設莊嚴。皆自內出。賜名寶生院。屬師住持。命主教門事。賜號宣教大師。天下僧籍。為之統首。師于陀羅尼門。受持精密。國有祈禱。罔不獲應。內繇宮省。以至宗室貴戚。莫不厚為之禮。道俗傾向。搢紳景重。張文定公安道。潛心內典。嘗從師問梵學。師為啓發隱奧
【現代漢語翻譯】 現代漢語譯本： 奇異的是，貫休所到之處，總有古代高僧的真身相伴。最初居住在馬溪時，有水觀和尚的真身；後來在無為，有惠寬和尚的真身；等到住在普通寺，又有青州和尚的真身。這些真身都結跏趺坐，儀容相貌宛然如生。這難道是人事上的巧合嗎？或許是冥冥之中有所安排（在王蜀時期，有位洪杲禪師，從青州來到這裡，居住在東禪寺。當時，僧尼混雜居住。蜀主仰慕洪杲禪師的德行，命令兩位宮女，名叫道真和道粉的，作為他的侍者。後來有個名叫道玉的妓女，是府里的頭牌，聽了洪杲禪師說法后，當即有所領悟，於是剃髮出家，侍奉洪杲禪師。因此，社會輿論譁然。蜀主大怒，命令審問洪杲禪師，得知他品行純潔堅定，更加禮遇尊重他。洪杲禪師因此把所居住的地方讓給貫休，而自己選擇居住在府城郊外的東南普通山。後來在那裡圓寂，所以真身得以儲存。蜀地的人，稱鹡鸰為『連點七』。華陽的隱士田逍遙在山中拜訪貫休，見到他后問道：『如何是連點七？』貫休回答說：『屈指數也數不過來，地上沒有軌跡。』迪公曾經拿這件事來開示大眾，有人懷疑迪公是貫休的後身，業力輪迴的道理，也是不可預知的）。
智林傳
智林，姓坑氏（姓氏），祖籍是番禺人。受具足戒后，拜慶阇黎（梵語老師）為師，學習秘密教法。四十年如一日，精進不懈。仁宗皇帝（宋仁宗）喜愛佛教事務，選擇開寶寺西北角，增建修繕精舍，清理打掃乾淨場地，親自題寫殿額，佛像陳設莊嚴，都是從宮內拿出來的。賜名為寶生院，讓智林擔任住持，命令他主管佛教事務，賜號宣教大師。天下的僧人名籍，都由他來統管。智林對於陀羅尼（梵語總持）法門，受持精嚴，國家有祈禱，沒有不應驗的。從皇宮省府，到宗室貴戚，沒有不對他厚禮相待的。道俗百姓都傾心向往，士大夫們都敬重他。張文定公（張知白）安道，潛心研究佛典，曾經向智林請教梵文佛學，智林為他啓發深奧的義理。
【English Translation】 English version: Strangely, wherever Guanxiu went, he was always accompanied by the true bodies of ancient virtuous monks. Initially, when he resided at Ma Creek, there was the true body of Monk Shuiguan (Water Observation). Later, at Wuwei, there was the true body of Monk Huikuan (Benefit Wide). When he resided at Putong Temple, there was also the true body of Monk Qingzhou (Blue Province). These true bodies were all in the lotus position, their appearances dignified and lifelike. Could this be a mere coincidence of human affairs? Or perhaps it was preordained (During the time of Wang Shu (King of Shu), there was a Chan master named Honggao (Vast Enlightenment), who came from Qingzhou and resided at Dongchan Temple (Eastern Chan Temple). At that time, monks and nuns lived together indiscriminately. The King of Shu admired Master Honggao's virtue and ordered two palace maids, named Daozhen (Truthful Way) and Daofen (Dust of the Way), to serve as his attendants. Later, there was a courtesan named Daoyu (Jade of the Way), the most prominent of the government's courtesans, who, upon hearing Master Honggao's teachings, had an immediate awakening. She then shaved her head and became a disciple of Master Honggao. As a result, public opinion was in an uproar. The King of Shu was furious and ordered an investigation of Master Honggao, and upon learning that he was pure and steadfast, he treated him with even greater respect. Master Honggao therefore gave his residence to Guanxiu and chose to reside in Putong Mountain (Universal Mountain) in the southeast suburbs of the city. He later passed away there, so his true body was preserved. The people of Shu called the wagtail 'Seven Connected Dots'. The recluse Tian Xiaoyao (Carefree Field) of Huayang visited Guanxiu in the mountains and, upon seeing him, asked: 'What is Seven Connected Dots?' Guanxiu replied: 'You can't count them all on your fingers, and there are no traces on the ground.' Di Gong (Enlightenment Duke) once used this to instruct the assembly, and some suspected that Di was Guanxiu's reincarnation; the principle of karmic cycle is also unknowable).
Biography of Zhilin (Wisdom Forest)
Zhilin, whose surname was Keng (Pit), was originally from Panyu (Guangzhou). After receiving the full precepts, he took Qing Alari (Venerable Celebrated) as his teacher and studied the secret teachings. He diligently practiced for forty years, never wasting a single day. Emperor Renzong (Benevolent Ancestor) of the Song Dynasty (Song Dynasty) favored Buddhist affairs and chose the northwest corner of Kaibao Temple (Opening Treasure Temple) to expand and renovate the hermitage, cleaning and purifying the grounds. He personally inscribed the plaque for the hall, and the Buddha images and decorations were solemn and magnificent, all brought from the palace. He named it Baosheng Monastery (Precious Birth Monastery) and appointed Zhilin as the abbot, ordering him to manage Buddhist affairs and bestowing upon him the title of 'Master of Spreading the Teachings'. The registers of all the monks in the country were under his control. Zhilin meticulously upheld the Dharani (Incantation) teachings, and whenever the country prayed, the prayers were always answered. From the imperial palace to the noble families, all treated him with great respect. Both laypeople and monastics were devoted to him, and the officials revered him. Zhang Wending Gong (Duke Zhang Wending) Andao (Peaceful Way), Zhang ZhiBai, immersed himself in Buddhist scriptures and once asked Zhilin about Sanskrit Buddhism, and Zhilin enlightened him on the profound meanings.
。科指條暢。張于言下了然。益深敬事。張又問曰。罥索諸部。壇場軌儀。種種莊嚴。不離世諦。無上正等諸佛心印。其用如何。師云。壇有多名。空智為上。一念凈圓。同法界性。住無所住。如空無依。彼誠之至者。猶可以動天地。而感鬼神。妙湛總持一相三昧。具足神力。豈思議所及。佛以大事因緣故。出現於世。無有二法。惟一乘道。至於隨緣立教。應物利生。百千法門。等為妙用。空智云者。第一義諦也。張致嘆曰。醍醐甘露。聞所未聞。吾固知師深得般若究竟法空相。非但嚴凈毗尼。專精觀行而已。熙寧四年四月十二日。起居如平嘗。忽作而曰。吾報盡今夕耶。暮而歸寂。徒眾葬于開封縣東原。張公銘其石。
石塔長老傳
石塔。戒長老。住揚州石塔院。東坡赴登州。師往迎之。坡曰。吾欲一見石塔。以行速不及也。師起立曰。只這是磚浮圖耶。坡曰。有縫奈何。師曰。若無縫。爭解容得法界螻蟻。及坡鎮維揚。師遣侍者投牒解院。坡問。長老欲何往。以歸西湖舊隱為對。坡與僚佐同至石塔。擊鼓集眾。袖中出疏。使晁無咎讀之。其詞曰。戒公長老。開不二門。施無盡藏。念西湖之久別。亦是偶然。為東坡而少留。無不可者。一時稽首。重聽白椎。渡口船回。依舊雲山之色。秋來雨過。一新鐘
【現代漢語翻譯】 現代漢語譯本：科舉條目清晰流暢，張于聽聞后立刻明白，更加敬重此事。張又問道：『罥索（指密教的法器）等各部，壇場的規矩儀式，種種莊嚴，都離不開世俗的諦理。那麼，無上正等正覺諸佛的心印，它的作用是什麼呢？』 師父說：『壇有很多名稱，以空智為最上。一念清凈圓滿，就與法界的體性相同。安住于無所住，就像虛空一樣沒有依靠。那誠心到了極點的人，還可以感動天地，感應鬼神。妙湛總持（指禪定狀態）的一相三昧（指證悟的境界），具足神通力量，哪裡是思議所能達到的？佛因為重大的因緣，才出現於世間，沒有兩種法，只有一乘道。至於隨順因緣而建立教法，應和事物而利益眾生，百千法門，都同樣是妙用。空智，就是第一義諦啊。』 張公讚歎道：『如同醍醐甘露，聞所未聞。我本來就知道師父您深深地領悟了般若（指智慧）究竟法空之相，不僅僅是嚴持戒律、清凈毗尼（指戒律），專心精進地觀行而已。』熙寧四年四月十二日，起居如平常一樣，忽然說：『我報盡就在今晚了嗎？』傍晚就圓寂了。弟子們將他安葬在開封縣東邊的原野上，張公為他撰寫了墓誌銘。
石塔長老傳
石塔戒長老，住在揚州石塔院。蘇東坡前往登州，石塔長老前去迎接他。蘇東坡說：『我想見一見石塔，但因為行程匆忙來不及了。』長老站起身來說：『這不就是磚砌的浮屠（指佛塔）嗎？』蘇東坡說：『有縫隙怎麼辦？』長老說：『如果沒有縫隙，怎麼能容得下法界的螻蟻呢？』等到蘇東坡鎮守維揚，長老派侍者遞交辭呈，請求解除院務。蘇東坡問：『長老您想去哪裡？』回答說要回到西湖的舊居隱居。蘇東坡與同僚一起到石塔院，擊鼓召集僧眾，從袖中拿出奏疏，讓晁無咎（人名）宣讀。奏疏的詞句是：『戒公長老，開啟不二法門，施予無盡的寶藏。懷念西湖的久別，也是偶然。爲了蘇東坡而稍微停留，沒有什麼不可以的。』一時之間，大家一起稽首，重新聽聞白椎（指儀式）。渡口的船隻返回，依舊是雲山的美麗景色。秋天雨後，鐘聲煥然一新。
【English Translation】 English version: Keju (referring to the civil service examination items) were clear and smooth. Zhang Yu understood immediately upon hearing this and became even more respectful of the matter. Zhang then asked: 'The various departments of Juansuo (referring to a Vajrayana Buddhist implement), the rules and rituals of the altar, and all kinds of adornments are inseparable from mundane truths. So, what is the function of the mind-seal of the unsurpassed, perfectly enlightened Buddhas?' The master said: 'The altar has many names, with Emptiness-Wisdom being the highest. A single thought of purity and perfection is the same as the nature of the Dharma realm. Abiding in non-abiding, like the void, without reliance. Those whose sincerity reaches the extreme can still move heaven and earth and resonate with ghosts and spirits. The wonderful, clear, all-encompassing Samadhi of One Form (referring to the state of enlightenment) is complete with supernatural power; how can it be reached by thought? The Buddha appeared in the world because of a great cause and condition. There are no two dharmas, only the One Vehicle path. As for establishing teachings according to conditions and benefiting sentient beings according to their needs, the hundreds and thousands of Dharma doors are all equally wonderful functions. Emptiness-Wisdom is the ultimate truth.' Zhang Gong exclaimed: 'Like ghee and nectar, unheard of before. I knew all along that you, Master, have deeply understood the ultimate emptiness of Prajna (referring to wisdom), not only strictly observing the precepts, purifying the Vinaya (referring to monastic rules), and diligently practicing contemplation.' On the twelfth day of the fourth month of the Xining fourth year, his daily life was as usual. Suddenly, he said: 'Is my retribution ending tonight?' He passed away in the evening. The disciples buried him in the eastern wilderness of Kaifeng County, and Zhang Gong wrote his epitaph.
Biography of Elder Stone Pagoda
Elder Stone Pagoda Jie lived in Stone Pagoda Monastery in Yangzhou. When Su Dongpo went to Dengzhou, Elder Stone Pagoda went to meet him. Su Dongpo said: 'I wanted to see the Stone Pagoda, but I don't have time because of my hurried journey.' The elder stood up and said: 'Isn't this the brick stupa (referring to a Buddhist pagoda)?' Su Dongpo said: 'What about the cracks?' The elder said: 'If there were no cracks, how could it accommodate the ants of the Dharma realm?' When Su Dongpo was stationed in Weiyang, the elder sent a servant to submit a resignation, requesting to be relieved of his duties at the monastery. Su Dongpo asked: 'Where do you want to go, Elder?' He replied that he wanted to return to his old hermitage in West Lake. Su Dongpo and his colleagues went to Stone Pagoda Monastery, beat the drum to gather the monks, and took out a memorial from his sleeve, which he had Chao Wujiu (a person's name) read. The words of the memorial were: 'Elder Jie Gong opens the non-dual Dharma door and bestows inexhaustible treasures. Missing West Lake for a long time is also accidental. Staying a little longer for Su Dongpo is not impossible.' At that moment, everyone bowed their heads together and listened to the Bai Chui (referring to a ritual) again. The boat at the ferry returned, and the scenery of the clouds and mountains remained the same. After the autumn rain, the sound of the bell was renewed.
鼓之音。其為時賢注戀如此。長老。必為時名德。惜不得詳其始末耳。
志添．元普傳
志添。生泉州陳氏。故通直瑊伯兄也。初住南安雲華巖。后游京師。道聲籍甚。元祐元年。詔入內。為遂寧王祝壽。賜號真覺大師。並磨衲衣金環絳錫。哲宗親書敕與之。許逐歲度僧。天下名山福地。任性居住。初在福禪。次住秀州福巖。著作佐郎黃庭堅。嘗贈之詩云。蒲團木榻付禪翁。茶鼎薰罏與客同。萬戶參差寫明月。一家寥落共清風。又贊云。石出山而韻自笙簧。松不枯而骨立冰霜。今得雲門掛板。打破鬼窟靈床。其石也將能萬里出雲雨。其松也故與三界作陰涼。此似昔人非昔人。山中故友任商量。侍郎陳軒。亦贈之詩云。車輪馬足走塵煙。競看成都萬炬然。獨我踏開亭下雪。伴師同坐一庵禪。
元普。不知見何人得法。住樂山。名其庵。海湖閉門。危坐二十年。司諫江公望。作歌以招致之。設三問皆不答。公望坐邑治平遠臺。每遙拜其庵。其為時賢敬重如此。普既去。公望懷之以詩。又作多暇亭記。稱西蜀隱者。蓋謂普。普蜀人故也。二公。皆為泉名僧。人至今稱之。
白雲孔清覺傳
清覺。號本然。洛京登封孔氏子。宣尼五十三世孫也。父欣。舉進士。有隱德。母崔氏。師幼而穎悟。習
【現代漢語翻譯】 現代漢語譯本 鼓之音。當時的名士大夫都如此傾慕他。這位長老，必定是當時德高望重之人，可惜無法詳細瞭解他的始末。 志添。元普傳 志添，是泉州陳氏人，是前通直郎陳瑊的兄長。最初住在南安雲華巖，後來遊歷京師，名聲很大。元祐元年，皇帝下詔讓他入宮，為遂寧王祝壽，賜號真覺大師，並賜予磨衲衣、金環絳和錫杖。哲宗親自書寫敕書給他，允許他每年度化僧人，天下名山福地，任他隨意居住。最初住在福禪寺，後來住在秀州福巖寺。著作佐郎黃庭堅，曾經贈詩給他，詩中寫道：『蒲團木榻交付禪翁，茶鼎薰爐與客人相同。萬戶人家參差錯落，映照著明月，一家人寥落清靜，共享清風。』又讚頌道：『石頭從山中出來，韻律自然像笙簧一樣美妙；松樹即使枯萎，也依然傲骨嶙峋，像冰霜一樣清冷。如今得到雲門宗的掛板，打破鬼窟靈床。這石頭將能萬里興雲作雨，這松樹也願意為三界眾生帶來陰涼。這好像是以前的人，又好像不是以前的人，山中的老朋友可以隨意商量。』侍郎陳軒，也贈詩給他，詩中寫道：『車輪馬蹄奔走在塵土中，人們爭相觀看成都的萬炬燈火。只有我踏著亭下的雪，陪伴著大師一同坐在禪房裡。』 元普，不知道從何人處得法。住在樂山，將他的庵命名為海湖，閉門危坐了二十年。司諫江公望，作歌來招致他，設定了三個問題，他都不回答。江公望坐在邑治平遠臺上，每天遙遙地向他的庵拜謁。他當時受到名士大夫的敬重就是這樣。元普離開后，江公望寫詩懷念他，又作《多暇亭記》，稱他為西蜀隱者，大概說的是元普。元普是蜀地人。這兩位大師，都是泉州的名僧，人們至今還稱頌他們。 白雲孔清覺傳 清覺，號本然，是洛京登封孔氏的兒子，是宣尼（孔子）的第五十三代孫。他的父親孔欣，考中進士，有隱士的德行。他的母親崔氏。清覺從小就聰明穎悟，學習...
【English Translation】 English version The sound of the drum. The prominent figures of the time were so enamored with him. This elder, he must have been a person of great virtue and prestige at the time, but it is a pity that we cannot know the details of his beginning and end. Zhitian. Yuanpu Biography Zhitian was a native of the Chen family in Quanzhou, and the elder brother of the former Tongzhi Lang Chen Qian. He first lived in Yunhua Rock in Nan'an, and later traveled to the capital, where his reputation was very high. In the first year of Yuanyou, the emperor ordered him to enter the palace to celebrate the birthday of Prince Suining, and bestowed upon him the title of True Enlightenment Master, as well as a worn-out monk's robe, a golden ring belt, and a tin staff. Emperor Zhezong personally wrote an edict to him, allowing him to ordain monks every year, and to live in famous mountains and blessed lands all over the world as he pleased. He first lived in Fu Chan Temple, and later in Fuyan Temple in Xiuzhou. Huang Tingjian, the compiler, once gave him a poem, which read: 'The cattail cushion and wooden couch are given to the Zen monk, the tea tripod and incense burner are the same as the guests. Thousands of households are scattered and staggered, reflecting the bright moon, and a family is lonely and quiet, sharing the clear wind.' He also praised: 'The stone comes out of the mountain, and its rhythm is naturally as beautiful as sheng and huang; even if the pine tree withers, it is still proud and angular, as cold as frost. Now I have obtained the signboard of the Yunmen Sect, breaking the ghost cave and spiritual bed. This stone will be able to make clouds and rain for thousands of miles, and this pine tree is also willing to bring shade to all living beings in the three realms. This seems like the person of the past, and yet it does not seem like the person of the past, old friends in the mountains can discuss it at will.' Chen Xuan, the vice minister, also gave him a poem, which read: 'The wheels and hooves run in the dust, people are vying to see the ten thousand torches of Chengdu. Only I stepped on the snow under the pavilion, accompanying the master to sit in the Zen room together.' Yuanpu, I don't know from whom he obtained the Dharma. He lived in Leshan, named his hermitage Haihu, and sat in meditation for twenty years. Jiang Gongwang, the censor, wrote a song to invite him, setting up three questions, but he did not answer any of them. Jiang Gongwang sat on the Pingyuan Terrace in Yizhi, and bowed to his hermitage from afar every day. This is how he was respected by the prominent figures of the time. After Yuanpu left, Jiang Gongwang wrote a poem to miss him, and also wrote 'A Record of the Leisure Pavilion', calling him a recluse of Western Shu, probably referring to Yuanpu. Yuanpu was a native of Shu. These two masters were both famous monks in Quanzhou, and people still praise them today. Baiyun Kong Qingjue Biography Qingjue, styled B然 (Benran), was the son of the Kong family of Dengfeng in Luojing, and the fifty-third generation descendant of Xuanni (Confucius). His father, Kong Xin, passed the imperial examination and had the virtue of a recluse. His mother was Cui. Qingjue was intelligent and enlightened from an early age, and studied...
儒業。熙寧二年。閱法華經有省。求出家。父母許之。依汝州龍門海慧大師剃染。海。會器之。囑其南詢。初參峨眉千歲和尚。蒙指訣。抵舒州浮山。結庵于太守巖。宴坐二十年。似有省發。元祐八年。至杭入靈隱寺。隨眾居止。有汪羅二行人。求師心要。一言而中。千里響應。參叩之士。風雨而至。寺主。以寺后白雲山庵。俾居之闡化。覺自立宗旨。著證宗論。三教編。十地歌。皆依彷彿經而設。人稱為白雲宗。大觀元年。卓庵湖州千金市。復至烏程菁山。卓錫得泉。結庵而居。名曰出塵。徒眾復邀歸正濟寺。正濟。覺舊講華嚴經處也。覺立說。專斥禪宗。覺海愚禪師。力論其非。坐流恩州。宣和二年。弟子政布等。陳狀被旨放還。次年八月。作偈投太守游公請。以九月二十六日為別。至期而化。靈骨舍利。歸葬餘杭之南山。
白雲之道不淳。譏議歸之宜矣。至詆與白蓮相混。特以無妻子為異。則亦太甚。然其持守精謹。于患難生死之際。脫然無礙。去常人亦遠。予故取其行。已而恨其為言也。
銓公傳
銓公。賜號文照大師。華亭人。體清弱。以閉門習靜為事。不泛交。惟主簿劉發。常詣之。善鼓琴。有美琴。曰響泉。好風良月。則清香撫之。云。以供佛。鄰貴慕之。隔垣起亭。宵頃以聽。知
【現代漢語翻譯】 現代漢語譯本 儒業（指學習儒家經典）。熙寧二年（公元1069年），閱讀《法華經》有所領悟，請求出家，父母同意。於是依止汝州龍門海慧大師剃度。海慧大師認為他是可造之材，囑咐他向南方參學。最初參訪峨眉山的千歲和尚，得到指點。後來到達舒州浮山，在太守巖結庵居住二十年，似乎有所領悟。元祐八年（公元1093年），到杭州進入靈隱寺，隨大眾一起生活。有汪、羅兩位居士，向他求教修心的要訣，他一語中的，千里之外的人都來響應，前來參拜求教的人絡繹不絕。靈隱寺的住持，將寺后白雲山庵給他居住，讓他在此弘揚佛法。覺（指白雲宗的創始人）自己創立宗旨，著有《證宗論》、《三教編》、《十地歌》，都是依據佛經而設。人們稱他為白雲宗。大觀元年（公元1107年），在湖州千金市建立庵堂，又到烏程菁山，找到泉水，結庵而居，取名『出塵』。徒弟們又邀請他回到正濟寺。正濟寺，是覺以前講解《華嚴經》的地方。覺的立論，專門駁斥禪宗。覺海愚禪師，極力論證他的錯誤，結果被判刑流放到恩州。宣和二年（公元1120年），弟子政布等人，上書陳述情況，皇帝下旨放他回鄉。第二年八月，他作偈，投給太守游公，請求以九月二十六日作為告別之日，到期圓寂。靈骨舍利，歸葬在餘杭的南山。 白雲宗的道風不夠純正，受到批評議論是應該的。至於詆譭他和白蓮教相混淆，僅僅因為他沒有妻子而加以區別，那就太過分了。然而他持守精嚴謹慎，在患難生死之際，能夠灑脫無礙，遠勝過一般人。所以我只取他的德行，卻遺憾他的言論。 銓公傳 銓公，被賜予『文照大師』的稱號，是華亭人。身體虛弱，以閉門習靜為事，不廣泛交友，只有主簿劉發，經常拜訪他。他擅長彈琴，有一張名琴，叫做『響泉』。遇到美好的風光和明亮的月色，就焚香彈琴，他說這是用來供佛的。鄰居中的富貴人家羨慕他，隔著墻壁建起亭子，在夜晚靜靜地聽琴。
【English Translation】 English version Ru Ye (referring to studying Confucian classics). In the second year of Xining (1069 AD), after reading the 'Lotus Sutra', he had some understanding and requested to become a monk, which his parents allowed. He then took ordination under Master Haihui of Longmen in Ruzhou. Haihui considered him a promising talent and instructed him to seek further learning in the south. He initially visited the Venerable Qiansui of Mount Emei, receiving guidance. Later, he arrived at Mount Fushan in Shuzhou, where he built a hermitage at Taishou Rock and resided for twenty years, seemingly gaining some insight. In the eighth year of Yuanyou (1093 AD), he went to Hangzhou and entered Lingyin Temple, living with the community. Two lay practitioners, Wang and Luo, sought his guidance on the essentials of cultivating the mind. His words hit the mark, and people from afar responded, with those seeking instruction arriving in droves. The abbot of Lingyin Temple gave him the hermitage on Baiyun Mountain behind the temple, allowing him to propagate the Dharma there. Jue (referring to the founder of the Baiyun sect) established his own doctrines, writing 'Treatise on Validating the Doctrine', 'Compilation of the Three Teachings', and 'Song of the Ten Grounds', all based on the Buddhist scriptures. People called him the Baiyun Sect. In the first year of Daguan (1107 AD), he established a hermitage in Qianjin City, Huzhou, and then went to Qingshan Mountain in Wucheng, where he found a spring, built a hermitage, and named it 'Emerging from the Dust'. His disciples then invited him back to Zhengji Temple. Zhengji Temple was where Jue used to lecture on the 'Avatamsaka Sutra'. Jue's teachings specifically refuted the Chan School. Chan Master Juehai Yu vehemently argued against his views, resulting in his exile to Enzhou. In the second year of Xuanhe (1120 AD), his disciples Zheng Bu and others submitted a petition, and the emperor ordered his release. In the eighth month of the following year, he composed a verse and sent it to Prefect You, requesting that the twenty-sixth day of the ninth month be his day of farewell. He passed away on that day. His sacred relics were buried on Nanshan Mountain in Yuhang. The way of the Baiyun Sect was not pure enough, and it was right to be criticized. As for the slander that he was confused with the White Lotus sect, merely distinguishing him because he had no wife is too much. However, he maintained strict discipline and was detached and unhindered in times of trouble and life and death, far surpassing ordinary people. Therefore, I only take his virtues, but regret his words. Biography of Quan Gong Quan Gong, bestowed the title 'Master Wenzhao', was a native of Huating. He was physically weak and devoted himself to quiet contemplation behind closed doors, not engaging in extensive social interactions. Only the registrar Liu Fa frequently visited him. He was skilled at playing the qin (a zither-like instrument) and had a beautiful qin called 'Sounding Spring'. When there was beautiful scenery and a bright moon, he would burn incense and play the qin, saying it was to offer to the Buddha. Wealthy neighbors admired him and built a pavilion across the wall to listen to the music quietly at night.
之徙北牖。發。恃師所知。間邀一客同見銓。銓方操弦為泛聲。客遽稱善。銓即止。客不懌而去。銓顧發曰。何得引俗人入我座耶。發愧謝。師所居曰妙音閣。發為記。且贈以詩曰。寶琴何所得。所得甚幽微。聊借絲桐韻。還超智惠機。霜風悲玉軫。江月入珠徽。向此諸緣盡。人間孰是非。銓。發。皆元祐間人也。
潛澗阇黎傳
處嚴。字伯威。溫州樂清賈氏子。母萬。方娠。一夕夢黑龍自天躍而下。俄化為道人入其家。及產有異相。警悟不凡。經史過目輒成誦。少長不茹葷。母強之。卒不從。一日遊精舍。歸白其母曰。兒蔬食。居俗非所宜。愿出家學佛。落髮于明慶院。初習講教義。發明師說。了無疑滯。同輩尚編錄。務相詰難。師心非之。遂棄教而崇禪。歷訪先輩老宿。叩擊玄旨。多所契會。有以座首命之者。師弗顧而去。師於己事外。博學能詩文。醇重典雅。且工書。有晉宋法。時道潛思聰二公。與東坡游。聲名籍甚。或勸以所作謁縉紳求知己。師笑曰。古之桑門。與士大夫游。非求之也。道自合焉爾。故終身不以一字干謁。識者高之。元祐間。還永嘉。寓凈光大云開元諸剎。其徒翕然宗之。扣門請益者。履相躡也。師訓以本業。外復以詩書子史導之。凡經指授者。咸見頭角。元符初。歸故山。誅
茆結廬。循除蓄流。自號潛澗。賦詩鼓琴以自娛。有古人林下風。師有辭辯。長於講釋。鄉里巨室。欲屈師講經莫能致。因具法筵。集廣眾。預設巍座。俟師至。與眾迫之。師匇遽就席。闡揚奧旨。緣飾以文。音吐鴻亮。聽者驚悅。郡守張公平。從師受楞嚴大義。初以僧正命師。又命主禪席。皆力辭弗受。每詣府。手提一笠。又以師為府座所尊。因囑以事。師。正色峻拒。府政有不便於民者。委曲以告。守改容聽之。瑞安令呂公勤。邂逅師喜甚。與俱還邑。筑庵于廳治後園。命師居之。為留三宿而去。晚景絕人事。精修凈業。諷誦楞嚴圓覺維摩光明法華等經。精熟如流。靜夜孤坐。焚香闇誦。瑯瑯之聲。出於林表。嘗手書法華光明二經。報母德。又書華嚴經八十卷。首末不懈。字法益工。以政和壬辰正月二十日示寂。年五十四。僧臘三十九。阇維。得舍利數百顆。明瑩如珠。植塔于故廬之後。以遺骨並舍利葬焉。師于佛學。無不通曉。尤深於禪。而接物以教。故以阇黎著名。平生制述甚多。稿隨毀失。圓寂后。弟子收拾遺文。編成二卷。曰潛澗集。人有得其片紙隻字。皆寶藏之。其文翰見重於人如此(王梅溪十朋之母有娠。產之日。夢師來惠以金環。夢覺時。傳師適坐化。翌日梅溪生。人皆謂為師後身。故其為師作銘
【現代漢語翻譯】 現代漢語譯本 茆結廬（Mao Jielu）結廬而居，疏通溝渠蓄積流水，自號潛澗（Qianjian），賦詩彈琴來使自己快樂。有古人隱居山林的風範。茆結廬法師善於辯論，擅長講解經義。鄉里的富豪人家，想請法師去講經卻不能如願。於是準備了講經的法座，聚集了很多人，預先設定了高大的座位，等待法師到來。大家一起勸請他，法師匆忙就座，闡揚精深微妙的佛理，用華麗的辭藻來修飾，聲音洪亮，聽的人都感到驚訝喜悅。郡守張公平（Zhang Gongping）向法師學習《楞嚴經》（Lengyan Jing）的精義。起初任命法師為僧正，又任命他主持禪席，法師都極力推辭不接受。每次去府衙，都手提著一頂斗笠。又因為法師被府衙所尊重，因此有人委託他辦事，法師神色嚴肅地拒絕了。對於府衙政事有不方便於百姓的地方，委婉地告訴郡守，郡守改變態度聽取他的意見。瑞安縣令呂公勤（Lu Gongqin）偶然遇到法師，非常高興，與法師一同回到縣裡，在縣衙後花園建造庵堂，讓法師居住。住了三晚才離開。晚年斷絕人事交往，精進修習凈土法門，諷誦《楞嚴經》（Lengyan Jing）、《圓覺經》（Yuanjue Jing）、《維摩經》（Weimo Jing）、《光明經》（Guangming Jing）、《法華經》（Fahua Jing）等經典，精熟得像流水一樣。安靜的夜晚獨自坐著，焚香默默誦經，響亮的聲音，從樹林中傳出。曾經手書《法華經》（Fahua Jing）和《光明經》（Guangming Jing）兩部經，來報答母親的恩德。又書寫《華嚴經》（Huayan Jing）八十卷，從頭到尾都不懈怠，書法也更加精進。在政和壬辰年正月二十日圓寂，享年五十四歲，僧臘三十九年。火化后，得到舍利數百顆，明亮瑩潤如珍珠。在原來的住所後面建造塔，把遺骨和舍利埋葬在那裡。法師對於佛學，沒有不通曉的，尤其精通禪宗，而且善於用佛法教化他人，因此以阇黎（Acharya，軌範師）而聞名。平生所作的著述很多，稿子隨著毀壞而遺失。圓寂后，弟子們收拾遺留下來的文章，編輯成兩卷，叫做《潛澗集》（Qianjian Ji）。人們如果得到其中的片紙隻字，都像珍寶一樣收藏起來。他的文章翰墨被人們如此看重。王梅溪（Wang Meixi）十朋（Shipeng）的母親懷孕的時候，生產那天，夢見法師來贈送金環。夢醒的時候，傳來法師剛剛坐化的訊息。第二天，王梅溪（Wang Meixi）出生。人們都認為他是法師的後身，所以為法師作銘文。
【English Translation】 English version Mao Jielu (Mao Jielu) lived in a thatched hut, dredging ditches to accumulate water, and styled himself Qianjian (Qianjian), composing poems and playing the qin to amuse himself. He had the demeanor of ancient hermits living in the forests. Dharma Master Mao Jielu was skilled in debate and excelled at explaining the meaning of scriptures. The wealthy families in the village wanted to invite the Dharma Master to lecture on the scriptures but could not succeed. Therefore, they prepared a Dharma seat for lecturing, gathered many people, and set up a tall seat in advance, waiting for the Dharma Master to arrive. Everyone urged him together, and the Dharma Master hurriedly took his seat, expounding profound and subtle Buddhist principles, embellishing them with ornate language, and his voice was loud and clear, which surprised and delighted the listeners. Prefect Zhang Gongping (Zhang Gongping) learned the profound meaning of the Shurangama Sutra (Lengyan Jing) from the Dharma Master. Initially, he appointed the Dharma Master as Sangha Chief, and then appointed him to preside over the Chan seat, but the Dharma Master strongly declined to accept. Every time he went to the prefectural office, he carried a bamboo hat in his hand. Moreover, because the Dharma Master was respected by the prefectural office, some people entrusted him with affairs, but the Dharma Master sternly refused. Regarding matters of the prefectural government that were inconvenient for the people, he tactfully informed the prefect, who changed his attitude and listened to his opinions. Magistrate Lu Gongqin (Lu Gongqin) of Ruian County happened to meet the Dharma Master and was very happy. He returned to the county with the Dharma Master and built a hermitage in the back garden of the county office to house the Dharma Master. He stayed for three nights before leaving. In his later years, he severed contact with worldly affairs and diligently practiced the Pure Land Dharma, reciting the Shurangama Sutra (Lengyan Jing), the Perfect Enlightenment Sutra (Yuanjue Jing), the Vimalakirti Sutra (Weimo Jing), the Golden Light Sutra (Guangming Jing), and the Lotus Sutra (Fahua Jing) and other scriptures, being as familiar with them as flowing water. Sitting alone in the quiet night, he burned incense and silently recited the scriptures, and the loud sound emanated from the forest. He once hand-copied the Lotus Sutra (Fahua Jing) and the Golden Light Sutra (Guangming Jing) to repay his mother's kindness. He also wrote eighty volumes of the Avatamsaka Sutra (Huayan Jing), never slacking off from beginning to end, and his calligraphy became even more refined. He passed away on the twentieth day of the first month of the Ren Chen year of the Zhenghe era, at the age of fifty-four, with thirty-nine years as a monk. After cremation, he obtained hundreds of sharira relics, bright and lustrous like pearls. A pagoda was built behind his original residence, and his remains and sharira were buried there. The Dharma Master was knowledgeable in all aspects of Buddhist learning, especially proficient in Chan Buddhism, and he was good at teaching others with the Dharma, so he was famous as an Acharya (Acharya, a teacher of conduct). He wrote many works throughout his life, but the manuscripts were destroyed and lost. After his passing, his disciples collected his remaining writings and compiled them into two volumes, called the Qianjian Collection (Qianjian Ji). If people obtained even a scrap of paper or a single word from it, they would treasure it like a precious jewel. His writings and calligraphy were so highly regarded. When Wang Meixi's (Wang Meixi) mother, Shipeng (Shipeng), was pregnant, on the day of delivery, she dreamed that the Dharma Master came to give her a golden ring. When she woke up from the dream, news came that the Dharma Master had just passed away. The next day, Wang Meixi (Wang Meixi) was born. People believed that he was the reincarnation of the Dharma Master, so they wrote an inscription for the Dharma Master.
序有云。師歿之歲。而某始生。師舊書石橋寺碑。梅溪。僉判紹興。道經寺。寺僧先夢迓嚴阇黎。次日梅溪至。僧以夢告。有詩云。人喚我為嚴首座。前身曾寫石橋碑。甄龍友。和公雙峰詩云。詩老前身法號嚴。正用此事)。
參寥子傳(附定諸)
道潛。字參寥。杭於潛何氏子。幼試法華得度。于書無所弗窺。能文章。尤喜為詩。與秦太虛蘇長公。為方外交。蘇甚重之。以書告文與可謂。其詩句清絕。與林逋相上下。而通了大義。見之令人肅然。蘇謫居齊安。師不遠二千里相訪。留期年。移汝海。同遊廬山。復歸於潛山中。及蘇守錢塘。卜兆山智果精舍。率賓客十六人。各賦一詩。送入院。后南遷。師欲轉海訪之。蘇以書固止之。當路亦捃師詩語。謂有譏刺。得罪返初服。建中靖國初。曾肇在翰院。言其非辜。詔復為僧。賜號妙總大師。崇寧末。歸老於潛山。有參寥子集。行世。人謂師之詩。雅淡真率。上欲窺陶白。而下有雁行蘇黃句。即未脫子瞻煙火。雅不樂與宋人同煙火。如參寥自有為參寥。非第以子瞻重也。斯言得之。
定諸。晉江人。能詩。調清遠。無塵俗氣。與曾會諸公游。談者謂。諸詩與參寥同調。其題畫水幛云。無波浪處生波浪。愁殺孤飄渡海人。有去華集。大約如此。
【現代漢語翻譯】 現代漢語譯本： 序言中提到，嚴首座（一位僧人）去世的那一年，某人（指作者）才出生。嚴首座以前寫過石橋寺碑文。梅溪（人名），擔任僉判在紹興，路過石橋寺。寺里的僧人先前夢見迎接嚴阇黎（對僧人的尊稱），第二天梅溪就到了。僧人把夢告訴了他。有詩說：『人們叫我嚴首座，前身曾經寫過石橋碑。』甄龍友（人名），和公（人名）的雙峰詩中說：『詩老前身法號嚴』，正是用的這件事。
參寥子傳（附定諸）
道潛（人名），字參寥，杭州於潛縣何氏之子。年幼時通過法華經的考試而出家。對於書籍無所不讀，擅長文章，尤其喜歡寫詩。與秦觀（字太虛）、蘇軾（字長公）結為方外之交。蘇軾非常器重他，寫信告訴文與可（人名），說他的詩句清麗絕俗，與林逋（人名）不相上下，而且通曉大義，見到他令人肅然起敬。蘇軾被貶謫到齊安，參寥不遠二千里前去拜訪，住了將近一年。後來蘇軾調任汝海，兩人一同遊覽廬山，之後參寥回到於潛山中。等到蘇軾任杭州太守，在智果精舍選擇墓地，率領賓客十六人，每人賦詩一首，送他入院。後來蘇軾被貶到南方，參寥想要渡海去拜訪他，蘇軾寫信堅決阻止了他。當權者也摘取參寥詩中的語句，認為有譏諷之意，因此獲罪被勒令還俗。建中靖國初年，曾肇（人名）在翰林院，說他並非有罪，朝廷下詔恢復他的僧人身份，賜號妙總大師。崇寧末年，他回到於潛山養老。有《參寥子集》流傳於世。人們認為他的詩，雅緻淡泊，自然率真，向上想要窺探陶淵明和李白的境界，而向下又有蘇軾和黃庭堅的風格。即使沒有脫離蘇軾的煙火氣，也雅不願與宋朝其他人同流合污。像參寥這樣自有他的風格，不僅僅是因為蘇軾才被重視。這種說法是正確的。
定諸（人名），晉江人，擅長寫詩，格調清新高遠，沒有塵俗之氣。與曾鞏（人名）等諸位名士交往。評論的人認為，定諸的詩與參寥的風格相同。他的題畫水幛詩說：『無波浪處生波浪，愁殺孤飄渡海人。』有《去華集》傳世，大概就是這樣。
【English Translation】 English version: The preface mentions that in the year when Venerable Yan (a monk) passed away, someone (referring to the author) was born. Venerable Yan had previously written the Stone Bridge Temple inscription. Meixi (a personal name), serving as a Vice Judge in Shaoxing, passed by Stone Bridge Temple. The monks in the temple had previously dreamed of welcoming Yan Ajali (a respectful term for monks), and the next day Meixi arrived. The monks told him about the dream. There is a poem that says: 'People call me Venerable Yan, in my previous life I wrote the Stone Bridge inscription.' Zhen Longyou (a personal name), and He Gong (a personal name) in their Shuangfeng poem said: 'The old poet's previous life's Dharma name was Yan,' which is exactly referring to this matter.
Biography of Canliaozi (with Dingzhu)
Daoqian (a personal name), styled Canliao, was the son of the He family of Yuqian County, Hangzhou. He became a monk at a young age by passing the Lotus Sutra examination. He read all kinds of books, excelled in writing, and especially loved writing poetry. He formed an unconventional friendship with Qin Guan (styled Taixu) and Su Shi (styled Changgong). Su Shi greatly valued him, writing to Wen Yu Ke (a personal name), saying that his poetry was pure and extraordinary, comparable to Lin Bu (a personal name), and that he understood the great meaning, inspiring reverence in those who met him. When Su Shi was exiled to Qian'an, Canliao traveled two thousand miles to visit him, staying for nearly a year. Later, when Su Shi was transferred to Ruhai, they traveled together to Mount Lu, after which Canliao returned to the mountains of Yuqian. When Su Shi served as the governor of Hangzhou, he chose a burial site at the Zhiguo Hermitage, leading sixteen guests, each composing a poem to send him into the hermitage. Later, when Su Shi was demoted to the south, Canliao wanted to cross the sea to visit him, but Su Shi firmly stopped him with a letter. Those in power also extracted phrases from Canliao's poems, considering them to be satirical, and therefore he was convicted and ordered to return to lay life. In the early years of Jianzhong Jingguo, Zeng Zhao (a personal name) was in the Hanlin Academy, saying that he was not guilty, and the court issued an edict restoring his status as a monk, bestowing upon him the title of Great Master Miaozong. In the late years of Chongning, he returned to the mountains of Yuqian to live in retirement. There is a collection of Canliaozi's works that circulates in the world. People believe that his poems are elegant and simple, natural and sincere, aspiring to emulate Tao Yuanming and Li Bai, while also possessing the style of Su Shi and Huang Tingjian. Even if he did not completely escape the influence of Su Shi, he still disliked associating with other Song Dynasty figures. Like Canliao, he had his own style, and was not only valued because of Su Shi. This statement is correct.
Dingzhu (a personal name), a native of Jinjiang, was skilled in writing poetry, with a clear and distant tone, free from worldly air. He associated with Zeng Gong (a personal name) and other famous scholars. Commentators believe that Dingzhu's poems are in the same style as Canliao's. His poem on a painted water screen says: 'Where there are no waves, waves arise, worrying the lonely traveler crossing the sea.' There is a collection of Quhua's works that has been passed down, which is roughly like this.
宋景濂。作育王山寺碑。謂。大覺璉日。與九峰韶公。佛國白公。參寥潛公。講道一室。扁曰蒙堂。叢林取則焉(可入傳記之)。
惠淵首座傳
惠淵首座。向北人。孤硬自立。參晦堂真凈。實有契悟處。泯泯與眾作息。人無知者。洪州奉新慧安院。門臨道左。衲子往還。黃龍泐潭洞山黃檗。無不經繇。偶法席久虛。太守移書真凈。命擇人主之。頭首知事耆宿輩。皆憚其行。師聞之。白真凈曰。惠淵去得否。凈曰。汝去得。遂復書舉師。師得公文即辭去。時湛堂為座元。問師曰。公去如何住持。師曰。某無福。當與一切人結緣。自負栲栳打街供眾。堂曰。須是老兄始得。作頌餞之。師住慧安。逐日打供。遇暫到。即請歸院中歇泊曰。容某歸來修供。如此三十年。風雨不易。鼎新創佛殿。輪藏。羅漢堂。凡叢林所宜有者。咸修備焉。黃龍死心禪師訪之。師曰。新長老。汝嘗愛使沒意智一著子。該抹人。今夜且留此待。與公理會些細大法門。新憚之謂侍者曰。這漢真個會底。不能與他剺牙劈齒得。不若去休。不宿而行。師終於慧安。阇維。六根不壞者三。獲舍利無數。異香滿室。累月不絕。奉新兵火。殘破無子遺。獨慧安諸殿。嶷然獨存。豈非願力成就。神物護持耶。
覺心傳(智永祖紹附)
【現代漢語翻譯】 現代漢語譯本： 宋景濂在《作育王山寺碑》中寫道：『大覺璉（Dajue Lian，人名）和九峰韶公（Jiufeng Shao Gong，人名）、佛國白公（Foguo Bai Gong，人名）、參寥潛公（Canliao Qian Gong，人名）一起在一個房間里講道，匾額題為蒙堂（Mengtang，堂名），叢林以此為榜樣。』（可收入傳記）
惠淵首座傳
惠淵首座（Huiyuan Shouzhu，人名），向北人，孤僻剛強，自立自強。參學于晦堂真凈（Huitang Zhenjing，人名），確實有所領悟。默默無聞地與大眾一起作息，沒有人瞭解他。洪州奉新縣的慧安院（Huian Yuan，寺院名），大門臨街，僧人來來往往，經過黃龍山（Huanglong Shan，山名）、泐潭（Letan，地名）、洞山（Dong Shan，山名）、黃檗山（Huangbo Shan，山名）的僧人沒有不經過這裡的。恰逢寺院住持之位空缺很久，太守移書給真凈（Zhenjing，人名），命他選擇人來主持。寺院的頭首、知事、耆宿們，都害怕這個差事。惠淵（Huiyuan，人名）聽說了，對真凈（Zhenjing，人名）說：『惠淵（Huiyuan，人名）可以去嗎？』真凈（Zhenjing，人名）說：『你可以去。』於是回信舉薦了惠淵（Huiyuan，人名）。惠淵（Huiyuan，人名）得到公文就告辭離去。當時湛堂（Zhan Tang，人名）是座元，問惠淵（Huiyuan，人名）說：『您去如何住持？』惠淵（Huiyuan，人名）說：『我沒有福報，應當與所有的人結緣，親自揹著栲栳（一種用柳條或竹條編成的盛東西的器具）在街上打齋供養大眾。』湛堂（Zhan Tang，人名）說：『必須是老兄才能做到。』作頌為他餞行。惠淵（Huiyuan，人名）住持慧安院（Huian Yuan，寺院名）后，每天都親自打齋供養。遇到有僧人暫時來到，就請他們回院中休息住宿，說：『容我回來修供。』這樣持續了三十年，風雨無阻。他重新修建了佛殿、輪藏（存放經書的旋轉書架）、羅漢堂，凡是叢林應該有的，都修建完備。黃龍死心禪師（Huanglong Sixin Chanshi，人名）拜訪他，惠淵（Huiyuan，人名）說：『新長老（指黃龍死心禪師），你常常喜歡使用那沒意思的一著，來掩蓋別人。今晚且留在這裡，與你理論一些細微的大法門。』死心禪師（Sixin Chanshi，人名）害怕他，對侍者說：『這人真有真東西，不能與他針鋒相對，不如走了算了。』沒有住宿就離開了。惠淵（Huiyuan，人名）最終在慧安院（Huian Yuan，寺院名）圓寂。火化后，六根不壞的有三處，獲得無數舍利，奇異的香味充滿房間，持續了數月不散。奉新縣發生戰火，殘破不堪，沒有留下什麼東西，唯獨慧安院（Huian Yuan，寺院名）的各個殿堂，高聳地獨自存在。這難道不是願力成就，神物護持嗎？
覺心傳（智永祖紹附）
【English Translation】 English version: Song Jinglian wrote in 'Stele Inscription for Yuwang Mountain Temple': 'Dajue Lian (a person's name), Jiufeng Shao Gong (a person's name), Foguo Bai Gong (a person's name), and Canliao Qian Gong (a person's name) lectured on the Dao in one room, with a plaque inscribed 'Mengtang' (name of the hall), which became a model for monasteries.' (This can be included in a biography).
Biography of Chief Seat Huiyuan
Chief Seat Huiyuan (a person's name) was a northerner, solitary and firm, self-reliant. He studied under Huitang Zhenjing (a person's name) and truly had some enlightenment. He lived and rested with the masses in obscurity, and no one knew him. Huian Monastery (name of a monastery) in Fengxin County, Hongzhou, had its gate facing the road, with monks coming and going. Monks passing through Huanglong Mountain (name of a mountain), Letan (a place name), Dong Mountain (name of a mountain), and Huangbo Mountain (name of a mountain) all passed by here. It happened that the abbot's seat had been vacant for a long time, and the prefect sent a letter to Zhenjing (a person's name), ordering him to choose someone to preside over it. The heads, administrators, and elders of the monastery were all afraid of this task. Huiyuan (a person's name) heard of this and said to Zhenjing (a person's name): 'Can Huiyuan (a person's name) go?' Zhenjing (a person's name) said: 'You can go.' So he replied with a letter recommending Huiyuan (a person's name). Huiyuan (a person's name) received the official document and immediately resigned and left. At that time, Zhantang (a person's name) was the chief monk, and asked Huiyuan (a person's name): 'How will you preside over the monastery when you go?' Huiyuan (a person's name) said: 'I have no blessings, and I should form connections with everyone, personally carrying a 'kaolao' (a kind of utensil woven with willow or bamboo strips for holding things) on the street to provide offerings to the masses.' Zhantang (a person's name) said: 'It must be you, old brother, who can do it.' He composed a song to see him off. After Huiyuan (a person's name) took charge of Huian Monastery (name of a monastery), he personally made offerings every day. When monks temporarily arrived, he would invite them back to the monastery to rest and stay, saying: 'Allow me to return to prepare the offerings.' This continued for thirty years, rain or shine. He renovated the Buddha Hall, the Sutra Repository (a rotating bookshelf for storing scriptures), and the Arhat Hall. Everything that a monastery should have was repaired and prepared. Chan Master Sixin of Huanglong (a person's name) visited him. Huiyuan (a person's name) said: 'New Elder (referring to Chan Master Sixin), you often like to use that meaningless move to cover up others. Stay here tonight, and I will discuss some subtle great Dharma with you.' Sixin (a person's name) was afraid of him and said to the attendant: 'This man really has something, and I can't argue with him, so I might as well leave.' He left without staying overnight. Huiyuan (a person's name) finally passed away at Huian Monastery (name of a monastery). After cremation, there were three places where the six roots (the six sense organs) did not decay, and countless 'sariras' (relics) were obtained. A strange fragrance filled the room and lasted for months. Fengxin County suffered from war, was devastated, and nothing was left. Only the various halls of Huian Monastery (name of a monastery) stood tall and alone. Is this not the accomplishment of vows and the protection of divine beings?
Biography of Juexin (with the attached biography of Zhiyong Zushao)
覺心。字虛靜。嘉州夾江農家子。甚富。少好遊獵。一旦縱鷹犬棄妻子。出家學道。周曆雲水。似有得者。性喜畫。善作草蟲。人稱為心草蟲。游中原。作從犢圖詩。名動一時。諸學士大夫。翕然宗之。孔南明崔德符。招致臨汝。住葉縣東禪。及州之天寧香山三大剎。后因兵亂還蜀。邵澤民劉中遠兩侍郎。善之。請住毗盧。陳澗上稱之曰。虛靜師所造者道也。放乎詩。遊戲乎畫。如煙雲水月。出沒太虛。所謂風行水上。自成文理者耶。后終於所居。
又有智永祖紹者。皆以詩畫寓意。永。嘗作瀟湘夜雨圖。呈邵西山。邵題云。嘗擬扁舟湘水西。蓬牕剪燭數歸期。揮因勝士揮毫處。卻憶當年夜雨時。既疑之。問永曰。前輩曾有此詩否。永。因誦義山問歸篇。西山矍然。遂為改之。永性孝。宇文季蒙龍圖。以永精禪理善談論。請其住院。永辭曰。親在。未能也。於是。售己所長為親養。祖詩畫俱仿周忘機。而氣韻殊絕。政和間。改僧為德士詔下。祖嘆曰。我生不背佛。而從外道耶。取祠部牒焚之。乃冠巾反俗。齋戒以終身。
潛庵源師傳
清源。號潛庵。洪州新建鄧氏子。世力田。幼超卓。短小精悍。去依洪崖法智為童子。年二十一。落髮受具戒。時武泉嘗。寶峰月。云居舜。道價壓叢林。師游三老間
。皆蒙器許。而疑終未決。后親見黃龍南公。凡入室。令坐于傍。與云庵同造積翠。師為侍者七年。南公歿。隱跡西山。西山有慧嚴院。僧死。屋無像設露坐。師見而嘆曰。古人斫山開基致無為。有忍懷不舉哉。乃求居。以修完之。不五年而殿閣崇成。百具鼎新。即棄去。游廬山。南康太守徐公。聞師名。延居南山清隱寺。寺在大江之北。面揖廬山。師門風孤峻。學者皆望崖而退。以故單丁住山。十有八年。晨香夕燈。升堂說法。如臨千眾。而叢林所服玩者莫不具。時時钁地處置。嘗云。先師初事棲賢諟。泐潭澄。更二十年。宗門奇奧。經論要妙。莫不貫穿。及因文悅以見慈明。則一字無用。設三關以驗天下禪者。而禪者如葉公畫龍。龍見即怖。眾生為解礙。菩薩未離覺。大智如文殊師利。欲問空王佛義。即遭擯出。以其墮艱難。故起現行耳。有僧。依師住十二年學。令住凈眾寺。辭行。師謂曰。汝雖在此費歲月。實不識吾家事。倘嗣法。當不以世俗欺誑為心。其人乃嗣翠巖機焉。南昌隱君子潘延之。與為方外友。迎師歸西山。而州郡文爭。命居天寧。衲子方云趨座下。一時名士。摳衣問道。師以目疾。隱居龍興寺房。戶外之履亦滿。上藍忠公。法侄也。延師居寺之東堂。事之如其師。師年八十而喪明。學者益親附之
【現代漢語翻譯】 現代漢語譯本： 他們都蒙受了黃龍慧南（Huánglóng Huì Nán，禪宗大師）的器重和認可，但心中的疑惑始終沒有解決。後來，他親自拜見了黃龍南公（Huánglóng Nán Gōng）。每次進入內室，黃龍南公都讓他坐在旁邊，與云庵（Yún Ān）一同前往積翠庵。他作為侍者服侍了七年。南公圓寂后，他便隱居在西山。西山有一座慧嚴院（Huìyán Yuàn），寺里的僧人去世后，房屋沒有佛像陳設，只能露天而坐。他看到後感嘆道：『古人開山建寺，是爲了達到無為的境界，難道有人忍心讓它荒廢嗎？』於是，他便請求住在這裡，修繕寺院。不到五年，殿宇樓閣便修繕完成，煥然一新。之後，他又離開了這裡，遊歷廬山。南康太守徐公（Xú Gōng）聽說了他的名聲，便邀請他住在南山清隱寺（Qīngyǐn Sì）。寺廟位於大江以北，遙對著廬山。他的門風孤高嚴峻，學僧們都望而卻步。因此，他獨自一人住在山上十八年。每天早晚焚香點燈，升座說法，彷彿面對著成千上萬的聽眾。叢林中所珍視的器物，這裡都一應俱全。他時常親自鋤地勞作。他曾說：『先師最初侍奉棲賢諟（Qīxián Shì）禪師，又侍奉泐潭澄（Lètán Chéng）禪師，經歷了二十年。宗門的精妙之處，經論的重要義理，沒有不貫通的。等到因為文悅（Wén Yuè）的引薦而拜見慈明（Címíng）禪師，才發現以前所學的一字都沒用。慈明禪師設立三關來考驗天下的禪者，而禪者就像葉公畫龍一樣，龍一出現就害怕。眾生被障礙所困擾，菩薩還沒有脫離覺悟。即使像文殊師利（Wénshū Shīlì）這樣的大智慧者，想要詢問空王佛（Kōngwáng Fó）的義理，也會被趕出去，因為他落入了艱難的境地，所以才會顯現出這種行為。』有一位僧人，依止他住了十二年學習，他讓這位僧人去住持凈眾寺（Jìngzhòng Sì）。這位僧人告辭時，他說：『你雖然在這裡虛度了歲月，實際上並不瞭解我家的事。如果將來繼承了我的法脈，一定不要以世俗的欺騙為心。』這個人後來繼承了翠巖機（Cuìyán Jī）禪師的法脈。南昌的隱士潘延之（Pān Yánzhī）與他結為方外之友，迎接他回到西山。但州郡的官員們爭相邀請他，於是他便住在天寧寺（Tiānníng Sì）。僧人們才紛紛前來拜見他，一時間，許多名士也來向他請教。因為眼疾，他便隱居在龍興寺（Lóngxīng Sì）的房間里，門外的鞋子都堆滿了。上藍忠公（Shànglán Zhōng Gōng）是他的法侄，邀請他住在寺廟的東堂，像侍奉自己的老師一樣侍奉他。他八十歲時失明，學僧們更加親近他了。
【English Translation】 English version: They were all esteemed and recognized by Huanglong Huinan (Huánglóng Huì Nán, a Chan master), but their doubts remained unresolved. Later, he personally visited Huanglong Nan Gong (Huánglóng Nán Gōng). Each time he entered the inner chamber, Huanglong Nan Gong would have him sit beside him, accompanying Yun An (Yún Ān) to Jicui Hermitage. He served as an attendant for seven years. After Nan Gong passed away, he went into seclusion in West Mountain. There was a Huiyan Monastery (Huìyán Yuàn) in West Mountain. After the death of a monk in the monastery, the building lacked Buddhist images and was exposed to the elements. Seeing this, he sighed, 'The ancients cut mountains and established foundations to achieve non-action. How can anyone bear to let it fall into disrepair?' Therefore, he requested to reside there and repair the monastery. In less than five years, the halls and pavilions were completed and completely renewed. After that, he left and traveled to Mount Lu. Prefect Xu (Xú Gōng) of Nankang heard of his reputation and invited him to reside in Qingyin Temple (Qīngyǐn Sì) in South Mountain. The temple was located north of the Great River, facing Mount Lu. His monastic style was solitary and austere, and scholars retreated at the sight of it. Therefore, he lived alone on the mountain for eighteen years. Every morning and evening, he burned incense and lit lamps, ascended the platform to preach the Dharma, as if facing thousands of listeners. All the objects cherished in the monastic community were available here. He often tilled the land himself. He once said, 'My late teacher initially served Chan Master Qixian Shi (Qīxián Shì), and then Chan Master Letan Cheng (Lètán Chéng), experiencing twenty years. The subtleties of the sect and the essential principles of the scriptures were all thoroughly understood. When he met Ciming (Címíng) through the introduction of Wen Yue (Wén Yuè), he realized that everything he had learned before was useless. Chan Master Ciming set up three barriers to test the Chan practitioners of the world, but the Chan practitioners were like Lord Ye's dragon painting, frightened as soon as the dragon appeared. Sentient beings are troubled by obstacles, and Bodhisattvas have not yet left enlightenment. Even a great wisdom being like Manjushri (Wénshū Shīlì), if he wanted to ask about the meaning of the Empty King Buddha (Kōngwáng Fó), would be expelled, because he had fallen into a difficult situation, and therefore this behavior manifested.' There was a monk who stayed with him for twelve years to study. He had this monk reside at Jingzhong Temple (Jìngzhòng Sì). When the monk bid farewell, he said, 'Although you have spent years here, you do not really understand my family's affairs. If you inherit my Dharma lineage in the future, you must not have worldly deception in your heart.' This person later inherited the Dharma lineage of Chan Master Cuiyan Ji (Cuìyán Jī). The recluse Pan Yanzhi (Pān Yánzhī) of Nanchang became a friend outside the world with him, welcoming him back to West Mountain. However, the officials of the state and county competed to invite him, so he resided in Tianning Temple (Tiānníng Sì). Only then did the monks come to visit him, and for a time, many famous scholars came to ask him for guidance. Because of his eye disease, he lived in seclusion in a room at Longxing Temple (Lóngxīng Sì), and the shoes outside the door were piled up. Shanglan Zhong Gong (Shànglán Zhōng Gōng), his Dharma nephew, invited him to reside in the east hall of the temple, serving him as he would his own teacher. He became blind at the age of eighty, and the studying monks became even closer to him.
。有欲板其語要流通。師投拒曰。若吾語。深契佛祖。從今百日間復明。則副汝請。如期果愈。先是覺范洪公。證獄太原。拴縛在旅邸。人諱見之。師獨冒雨步至。撫慰為死訣。明年南歸復見師。師軒渠笑曰。吾不意乃復見子。故覺范序之曰。嗚呼。佛法䆮遠。壞衣瓦器之人。亦有侈欲。為人師者。爭慕華構便軟暖。公獨舉頹壞而新之。爭欲致弟子。不問智愚。欲出門下。而公獨精粗之。爭欲坐八達衢頭。以自賣其道。而公獨居荒遠。以自珍之。爭好勢利惡丑。而公獨犯眾惡。自信而力行之。每謂弟子曰。無事外之理。理外之事。觀其措置。豈其真然之者耶。師終時幾百歲也。
空禪師傳
崇覺空禪師。姑孰人也。為人強項。久侍死心。一日辭去。心曰。汝福鮮宜自養。草堂清公。偈送之曰。十年聚首龍峰寺。一悟真空萬境閑。此去隨緣且高隱。莫將名字落人間。后受請。出世杭之南蕩。不幾月而一火無遺。因嘆息曰。吾違先師之言。故有今日之患。有富人。發意營建。欲師一至其家以受供。師辭曰。公施財求福。非長老受賜。若教我背眾而食。素不願也。力行其道。竟不役於土木以終身。師頌野狐話曰。含血噀人。先污其口。百丈野狐。失頭狂走。驀地喚回。打個觔斗。
補續高僧傳卷第二十三
【現代漢語翻譯】 現代漢語譯本：有人想把他的話語記錄下來並廣泛傳播。禪師拒絕說：『如果我的話語深刻地契合佛祖的教義，那麼一百天之內我的眼睛就會復明，我就答應你的請求。』 結果如期痊癒。此前，覺范洪公（覺范洪公：禪師的名字）在太原被囚禁，人們都避諱見他。禪師獨自冒雨步行前去，安慰他並作了訣別。第二年，洪公南歸再次見到禪師，禪師高興地笑著說：『我沒想到還能再見到你。』 所以覺范為他作序說：『唉！佛法深奧而遙遠，即使是穿著破舊衣服、使用粗糙瓦器的人，也有過分的慾望。作為人師，都爭相追求華麗的建築和舒適的生活，只有禪師獨自修繕破敗的寺廟使之煥然一新。都爭相招攬弟子，不問智愚，都想讓他們入門下，只有禪師獨自精挑細選。都爭相坐在繁華的十字路口，以此來推銷自己的道，只有禪師獨自居住在荒遠的地方，以此來珍藏自己的道。都喜歡有權有勢的人，厭惡醜陋的人，只有禪師獨自冒著被眾人厭惡的風險，自信地努力踐行自己的道。』 禪師經常對弟子們說：『沒有超出事理之外的道理，也沒有超出道理之外的事情。』 觀察他的所作所為，難道他不是真正這樣做的嗎？』 禪師去世時大約幾百歲了。
空禪師傳
崇覺空禪師（崇覺空禪師：禪師的名字），是姑孰人。為人剛強正直，長期侍奉死心禪師（死心禪師：禪師的名字）。一天，他告辭離開，死心禪師說：『你的福報淺薄，應該自己好好修養。』 草堂清公（草堂清公：禪師的名字）作偈送別說：『十年相聚在龍峰寺（龍峰寺：寺廟的名字），一旦領悟真空，萬境皆空閑。此去隨緣且隱居，莫將名字落人間。』 後來，禪師應邀出任杭州南蕩（杭州南蕩：地名）的住持。不到幾個月，一場大火燒得一無所有。禪師嘆息說：『我違背了先師的教誨，所以才有今天的災禍。』 有個富人，發心要建造房屋，想請禪師到他家接受供養。禪師拒絕說：『你施捨錢財是爲了求福，不是長老接受你的恩賜。如果教我背離大眾獨自享用，我向來不願意。』 禪師努力踐行他的道，最終沒有被土木工程所役使而終身。禪師作頌野狐話（野狐話：公案名）說：『含血噴人，先污染自己的口。百丈野狐（百丈野狐：公案人物），失去頭腦瘋狂奔走。猛然喚醒，打個觔斗。』
補續高僧傳卷第二十三
【English Translation】 English version: Someone wanted to record his words and circulate them widely. The master refused, saying, 'If my words deeply accord with the teachings of the Buddha, then my eyes will recover their sight within a hundred days, and I will grant your request.' As expected, he recovered. Prior to this, Juefan Honggong (Juefan Honggong: the master's name) was imprisoned in Taiyuan, and people avoided seeing him. The master alone braved the rain and walked to him, comforting him and bidding him farewell as if he were dying. The following year, Honggong returned south and saw the master again. The master laughed happily and said, 'I did not expect to see you again.' Therefore, Juefan wrote a preface for him, saying, 'Alas! The Buddha's Dharma is profound and distant, and even those who wear tattered clothes and use crude earthenware have excessive desires. Those who are teachers compete to pursue magnificent buildings and comfortable living, but the master alone repairs dilapidated temples and makes them new again. They compete to attract disciples, regardless of their intelligence or foolishness, wanting them to enter their gate, but the master alone selects them carefully. They compete to sit at busy crossroads to sell their Dao, but the master alone lives in remote places to cherish his Dao. They like the powerful and wealthy and hate the ugly, but the master alone risks being hated by the masses, confidently and diligently practicing his Dao.' The master often said to his disciples, 'There is no principle beyond reason, and no matter beyond principle.' Observing his actions, is he not truly doing this?' The master passed away at the age of several hundred years.
Biography of Zen Master Kong
Zen Master Chongjue Kong (Chongjue Kong: the master's name) was a native of Gushu. He was strong and upright, and served Zen Master Sixin (Sixin: the master's name) for a long time. One day, he bid farewell and left. Zen Master Sixin said, 'Your blessings are shallow, you should cultivate yourself well.' Caotang Qinggong (Caotang Qinggong: the master's name) composed a verse to see him off, saying, 'Ten years together at Longfeng Temple (Longfeng Temple: the name of the temple), once you realize the empty nature, all realms are empty and free. Go from here according to conditions and live in seclusion, do not let your name fall into the human world.' Later, the master was invited to become the abbot of Nandang in Hangzhou (Nandang in Hangzhou: place name). In less than a few months, a fire burned everything to the ground. The master sighed and said, 'I have disobeyed the teachings of my former teacher, so I have today's disaster.' A wealthy man intended to build a house and wanted to invite the master to his home to receive offerings. The master refused, saying, 'You are giving money to seek blessings, not for the elder to receive your favor. If you teach me to eat alone, turning my back on the community, I have never been willing to do so.' The master diligently practiced his Dao, and ultimately was not enslaved by construction projects for the rest of his life. The master composed a verse on the Wild Fox Koan (Wild Fox Koan: name of the koan), saying, 'Spitting blood at others, first defiles one's own mouth. Baizhang's wild fox (Baizhang's wild fox: character in the koan), loses its head and runs madly. Suddenly awakened, it does a somersault.'
Supplement to the Biographies of Eminent Monks, Volume 23
卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十四
明吳門華山寺沙門 明河 撰
雜科篇
宋 圓覺演公傳
宗演。河北恩州人。姓崔氏。元豐滿禪師弟子。唱雲門之道者也。法貌修整。持守嚴密。宣和中。徽宗詔入內庭說法。賜紫方袍。當時有大因緣。前後凡住十三院。度弟子一千二百餘人。住永福能仁寺時。先是。寺僧有生縛狝猴。以泥裹塑。謂之猴王者。歲月滋久。遂為居民妖祟。遭之者。初作大寒熱。漸病狂不食。緣籬升木。自投于地。往往致死。小兒被害尤甚。於是祠者益眾。祭之不痊。則召巫覡。垂夜至寺前。鳴金吹角。目曰取構。寺眾亦撞鐘擊鼓。與之相應言助神。日甚月盛。莫或之改。適師移住是寺。聞而嘆曰。汝可謂至苦。其殺汝者既受報。而汝淫及乎人。積業轉深。何時可脫。為誦大悲咒資度之。是夜師坐見婦人。人身猴足。血污左腋。下旁一小猴。腰間鐵索縶兩手。抱稚女再拜於前曰。弟子猴王也。久抱沉冤之痛。賴法力得解脫上升。故來致謝。復乞。解小猴索。師從之。且說偈曰。猴王久受幽沉苦。法力冥資得上天。須信自心原是佛。靈光洞耀沒中邊。聽偈已。再拜而去。明日啟其堂。施鎖三重。蓋頃年曾為巫者射
【現代漢語翻譯】 現代漢語譯本
補續高僧傳卷第二十四
明吳門華山寺沙門 明河 撰
雜科篇
宋 圓覺演公傳
宗演（Zongyan），河北恩州人，姓崔。他是元豐滿禪師（Yuanfeng Man Chanshi）的弟子，宣揚雲門宗（Yunmen）的教義。他容貌莊嚴，持戒嚴謹。宣和年間，徽宗（Huizong）皇帝下詔讓他入宮說法，並賜予紫色方袍。當時他有很大的因緣，前後共住持過十三座寺院，度化弟子一千二百餘人。他住持永福能仁寺（Yongfu Nengren Temple）時，寺里的僧人先前曾活捉了一隻狝猴，用泥裹起來塑成雕像，稱之為『猴王』。時間久了，就成了當地居民的妖邪作祟之物。遇到它的人，起初會感到忽冷忽熱，漸漸地會發狂不食，攀爬籬笆樹木，自己投向地面，往往因此而死。小孩受害尤其嚴重。於是祭祀它的人越來越多，但祭祀卻不能治癒疾病，就召來巫師。巫師在夜晚來到寺前，敲鑼打鼓，說是要『取構』（一種迷信活動）。寺里的僧人也敲鐘擊鼓，與巫師相應和，說是幫助神靈。情況日益嚴重，沒有人能改變這種狀況。恰逢宗演法師移住到這座寺院，聽說了這件事後嘆息道：『你真是太苦了！殺你的人既已受到報應，而你又淫邪地禍害人類，積累的業障越來越深，何時才能解脫？』於是為它誦唸大悲咒，資助它超度。當天晚上，法師在禪坐中看到一個婦人，人身猴足，左腋沾滿血污，旁邊跟著一隻小猴，腰間用鐵索捆著雙手，抱著一個年幼的女孩，向他再三拜謝說：『弟子就是猴王。長久以來抱有沉冤的痛苦，依靠法師的法力才得以解脫上升，所以特來致謝。還請法師解開小猴的鐵索。』法師答應了她，併爲她說偈語道：『猴王久受幽沉苦，法力冥資得上天。須信自心原是佛，靈光洞耀沒中邊。』（猴王長久以來遭受幽暗沉淪的痛苦，憑藉法力在冥冥之中得到資助而升上天界。必須相信自己的心原本就是佛，靈光洞徹照耀，沒有中心和邊際。）聽完偈語后，猴王再次拜謝而去。第二天，打開猴王堂，發現上了三重鎖。原來，過去曾有巫師射殺它。
【English Translation】 English version
Supplement to Biographies of Eminent Monks, Volume 24
Compiled by Minghe, a Sramana of Huashan Temple in Wumen, Ming Dynasty
Miscellaneous Section
Biography of Yuanjue Yan of the Song Dynasty
Zongyan, a native of Enzhou, Hebei, whose surname was Cui. He was a disciple of Chan Master Yuanfeng Man and propagated the teachings of the Yunmen School. He had a dignified appearance and strictly adhered to the precepts. During the Xuanhe period, Emperor Huizong summoned him to the palace to preach the Dharma and bestowed upon him a purple robe. At that time, he had great karmic connections, residing in a total of thirteen monasteries and ordaining over 1,200 disciples. When he resided at Yongfu Nengren Temple, the monks of the temple had previously captured a macaque monkey alive, wrapped it in mud, and sculpted it into a statue, calling it the 'Monkey King'. Over time, it became a source of demonic disturbances for the local residents. Those who encountered it would initially experience alternating chills and fever, gradually becoming delirious and refusing to eat, climbing fences and trees, and throwing themselves to the ground, often resulting in death. Children were particularly vulnerable. As a result, the number of people offering sacrifices to it increased, but the sacrifices did not cure the illnesses, so they summoned shamans. The shamans would arrive at the temple at night, beating gongs and drums, claiming to be 'taking possession' (a superstitious practice). The monks of the temple would also strike bells and drums, echoing the shamans, saying they were assisting the spirits. The situation worsened day by day, and no one could change it. It happened that Dharma Master Zongyan moved to this temple, and after hearing about this, he sighed and said, 'You are truly suffering! Those who killed you have already received their retribution, and you are now lewdly harming humans, accumulating deeper and deeper karma. When will you be able to escape?' He then recited the Great Compassion Mantra to assist it in transcending. That night, the Dharma Master saw in meditation a woman with a human body and monkey feet, her left armpit stained with blood, accompanied by a small monkey, its hands bound by iron chains around its waist, holding a young girl, bowing to him repeatedly and saying, 'This disciple is the Monkey King. I have long suffered the pain of a deep injustice, and I am grateful for the Dharma Master's Dharma power, which has allowed me to be liberated and ascend. Therefore, I have come to express my gratitude. I also beg the Dharma Master to untie the small monkey's chains.' The Dharma Master agreed and spoke a verse for her, saying, 'The Monkey King has long suffered in darkness and submersion, the Dharma power secretly aids ascent to the heavens. You must believe that your own mind is originally Buddha, the spiritual light shines brightly without center or boundary.' After hearing the verse, the Monkey King bowed again and departed. The next day, the Monkey King Hall was opened, and it was found to be locked with three locks. It turned out that in the past, a shaman had shot and killed it.
。中左腋。以是嘗深閉。猴負小女如所睹。乃碎之。並部從三十餘軀。亦皆烏鳶鴟梟之類所為也。投之溪流。其怪遂絕。師后歸雪峰終焉。
宋 真寶．慶預傳
真寶。五臺山僧也。學道能外死生。靖康之擾。與其徒習武事于山中。欽宗召對便殿。寶感激還山。益聚眾習武。州不守。敵眾大至。寶悉力拒之不敵。寺舍焚燬。僧徒逃散。酋下令。生致真寶。寶至。抗辭無擾。使郡守劉騊。誘勸百方。終不顧。且曰。吾佛制戒。吾既許宋皇帝以死。豈以力屈食吾言也。但速殺我。遂怡然受戮。北人聞者。無不嘆異。
慶預。湖南京山胡氏子。問道芙蓉楷公。得要領。住大洪山。靖康盜起。遠近震盪。預。日頤指間暇。外飭固守。內事靜專謹禪誦。以定眾志。若是者數年。所活萬餘人。士大夫家。賴以生者。十七八。事稍定。徙水南興國寺。隨守以聞。賜號慧照。紹興中。下匡阜入八閩。愛雪峰深秀。閉關十餘年。將化別眾。書偈曰。末後一句最難明。轉步回頭千萬程。除卻我家親的子。更誰敢向里頭行。擲筆含笑而寂。
宋 老牛智融傳
智融。俗姓邢。初名澄。世居京師。以醫入仕。南渡居臨安萬松嶺。號草菴。邢郎中官。至成和。郎出入禁延。賞賚殊渥。年五十。棄官謝妻子。祝髮入
【現代漢語翻譯】 現代漢語譯本：他的左腋下有一個東西，因此他總是深深地封閉著那個地方。猴子揹著小女孩的樣子就像他所看到的那樣。於是他打碎了那個東西，連同他手下的三十多個人，也都是烏鴉、老鷹、貓頭鷹之類的東西所變的。他把這些東西扔到溪流里，那妖怪就此絕跡。後來，這位禪師回到雪峰山，在那裡終老。
真寶傳
真寶是五臺山的僧人。他學道能夠置生死於度外。靖康之亂時，他和他的弟子在山中練習武藝。欽宗皇帝召見他在便殿。真寶非常感激，回到山中，更加聚集眾人練習武藝。州城失守，敵軍大舉來犯。真寶竭盡全力抵抗，但最終不敵。寺廟被焚燬，僧徒四處逃散。敵軍首領下令，務必活捉真寶。真寶被抓到后，堅決表示不要騷擾百姓。敵軍派郡守劉騊用各種方法誘勸他，但他始終不為所動，並且說：『我們佛教有戒律，我已經答應宋朝皇帝以死報國，怎麼能因為武力屈服而食言呢？你們快點殺了我吧。』於是他坦然地接受了處決。北方的士兵聽到這件事，沒有不感嘆驚異的。
慶預傳
慶預是湖南京山胡家的兒子。他向芙蓉楷公問道，得到了要領。後來住在大洪山。靖康之亂爆發，各地都動盪不安。慶預每天在空閑的時候，對外整頓防守，對內則專心致志地禪修誦經，以此來安定眾人的心。像這樣過了幾年，他救活了一萬多人。士大夫的家庭，依靠他而生存的，佔了十分之七八。事情稍微安定后，他遷居到水南興國寺。地方官員將他的事蹟上報朝廷，朝廷賜號『慧照』。紹興年間，他從匡阜山來到福建，喜愛雪峰山的幽深秀麗，於是閉關十多年。臨終前，他向眾人告別，寫下偈語說：『末後一句最難明，轉步回頭千萬程。除卻我家親的子，更誰敢向里頭行。』寫完后，他扔下筆，含笑而逝。
老牛智融傳
智融，俗姓邢，最初名叫澄，世代居住在京城。他以醫術入仕。南渡后居住在臨安萬松嶺，自號草菴。邢郎中官至成和，經常出入宮廷，得到的賞賜非常豐厚。五十歲時，他辭官謝絕妻子，剃髮出家。
【English Translation】 English version: There was something on his left armpit, so he always kept that area deeply covered. The image of a monkey carrying a little girl was just as he had seen. So he smashed that thing, along with the thirty-odd people under him, who were all transformed from crows, eagles, owls, and the like. He threw these things into the stream, and the monster disappeared completely. Later, this Chan master returned to Mount Xuefeng (Snow Peak Mountain) and died there.
Biography of Zhenbao
Zhenbao was a monk of Mount Wutai (Five Terrace Mountain). He was able to disregard life and death in his practice of the Way. During the Jingkang (era of the Northern Song Dynasty) turmoil, he and his disciples practiced martial arts in the mountains. Emperor Qinzong (last emperor of the Northern Song Dynasty) summoned him to an audience in the side hall. Zhenbao was very grateful and returned to the mountains, gathering more people to practice martial arts. When the state capital fell, the enemy forces arrived in great numbers. Zhenbao tried his best to resist, but was ultimately defeated. The temple was burned down, and the monks fled in all directions. The enemy leader ordered that Zhenbao be captured alive. When Zhenbao was brought before him, he firmly stated that he should not disturb the people. The enemy sent the prefect Liu Tao (name) to persuade him in every possible way, but he remained unmoved, and said: 'Our Buddhist precepts forbid it. I have already promised the Song Emperor to die for my country, how can I break my word because of force? Just kill me quickly.' So he accepted the execution with composure. All the northerners who heard of this were amazed and admired him.
Biography of Qingyu
Qingyu was the son of the Hu family of Jingshan (place name), Hunan (province). He asked the master Furong Kai (name) about the Way and grasped the essentials. Later he lived in Mount Dahong (Great Flood Mountain). When the Jingkang (era of the Northern Song Dynasty) rebellion broke out, the surrounding areas were shaken. Qingyu, in his spare time, externally strengthened the defenses, and internally focused on quiet and dedicated Chan practice and chanting, in order to stabilize the hearts of the people. He did this for several years, saving more than ten thousand people. Seventy or eighty percent of the scholar-officials' families relied on him for their survival. After things had calmed down a bit, he moved to Xingguo Temple (Reviving the Nation Temple) in Shuinan (South of the Water). The local officials reported his deeds to the court, and the court bestowed upon him the title 'Huizhao' (Wise Illumination). During the Shaoxing (era of the Southern Song Dynasty), he went from Mount Kuangfu (another name for Mount Lu) to Fujian (province), and loved the deep and beautiful scenery of Mount Xuefeng (Snow Peak Mountain), so he secluded himself for more than ten years. Before his death, he bid farewell to the assembly and wrote a verse saying: 'The last line is the most difficult to understand, turning back and forth a thousand miles. Except for my own dear children, who else dares to walk inside?' After writing, he threw down the pen and passed away with a smile.
Biography of Old Cow Zhirong
Zhirong, whose secular surname was Xing, was originally named Cheng, and his family had lived in the capital for generations. He entered officialdom through medicine. After crossing south, he lived in Wansongling (Ten Thousand Pine Ridge), Lin'an (present-day Hangzhou), and called himself Cao'an (Grass Hermitage). Xing Langzhong (official title) rose to the rank of Chenghua (official title), and often entered and exited the palace, receiving many rewards. At the age of fifty, he resigned from his official position, bid farewell to his wife and children, and shaved his head to become a monk.
靈隱寺。諸公貴人。挽之不可。于以去塵俗弗遠。肆游諸方。徑山匡廬。經行殆遍。聞雪竇之勝。遂投跡為終焉計。深坐一室。土木形骸。泊然如偶人。或曳杖以出。有欲相隨。則謝遣之。山中幽僻勝絕之地。意行獨坐。或至移晷。人莫窺其際。善畫。而絕不以與人。山深多蛇。忽作二奇鬼于壁。一吹火向空。一躍蛇而掣其尾。蛇患遂除。而時有火警。又於火端。作土梟之聲。為之革。嘗畫龍首半體禱旱。輒應。頗近靈怪。師亦不以自矜也。或問畫。次及人物。師曰。老不復能作。蓋目昏不能下兩筆也。曰。兩筆。豈非阿堵中耶。師曰。此雖古語近之而非也。吾所云兩筆者。蓋欲作人物。須先畫目之上瞼。此兩筆如人意。則余皆隨筆而成。精神遂足。所以難也。或加以勢利。則避之愈深。意茍相契。亦輒與不吝。樓攻愧。求之久不與。催以古風。有曰。古人惜墨如惜金。老融惜墨如惜命。作詩不多語字。畫亦無俗韻。初自言。若得為僧。三十秋瞑目。無言萬事休。紹熙四年五月卒。壽八十。僧臘如師言。尤好作牛。自號老牛智融云。
明河曰。旨哉。融牛之論畫也。吾聞庖丁之言。得養生焉。
宋 淳藏主傳
景淳藏主。撫州化度受業。久參寶峰祥和尚。傑出參徒。其為人瀟灑高尚。備見於自述山
【現代漢語翻譯】 現代漢語譯本： 智融禪師在靈隱寺時，許多達官貴人想挽留他，都未能如願。他認為離開塵世還不夠遠，於是開始四處遊歷，幾乎走遍了徑山、匡廬等地。聽說雪竇寺風景優美，便決定在那裡安頓下來。他深居一室，身如土木，像個木偶一樣安靜。有時拄著枴杖外出，有人想跟隨，他都婉言謝絕。雪竇寺山中幽靜偏僻，風景絕佳，他隨意行走，獨自靜坐，有時甚至一坐就是半天，沒有人知道他在做什麼。他擅長繪畫，但從不輕易給人。山裡蛇很多，他忽然在墻上畫了兩個奇怪的鬼，一個吹火朝天，一個跳起來抓住蛇的尾巴，蛇患就此消除。但之後常發生火災，他又在火焰旁邊畫了土梟（一種貓頭鷹）的叫聲，這才制止了火災。他曾經畫了半截龍身祈求下雨，每次都很靈驗，頗有些靈異。但禪師從不以此自誇。有人問他關於繪畫的事情，問到人物畫時，禪師說：『我老了，不能再畫了，因為眼睛昏花，下不了兩筆。』那人說：『兩筆，難道不是指錢嗎？』禪師說：『這雖然是句古話，但用在這裡並不合適。我說的兩筆，是指要畫人物，必須先畫眼睛的上眼瞼。這兩筆如果畫得好，人的神韻就出來了，其餘的都可以隨意發揮，精神也就充足了，所以很難。』如果有人想用權勢或利益來求畫，他就躲得更遠。如果意氣相投，他也會毫不吝嗇地贈與。樓攻愧（人名），求畫很久都沒得到，就用古詩來催促，詩中寫道：『古人惜墨如惜金，老融惜墨如惜命。』他的詩不多用華麗的辭藻，畫也沒有庸俗的氣息。他最初曾說，如果能當和尚，三十年後就可以瞑目，什麼都不管了。紹熙四年五月圓寂，享年八十歲，僧侶生涯正如他所說。他特別喜歡畫牛，自號老牛智融云。
明河禪師說：『說得好啊！智融禪師關於繪畫的論述。我聽了庖丁解牛的故事，從中領悟了養生的道理。』
宋朝 淳藏主 撰寫傳記
景淳藏主，在撫州化度寺出家受戒，長期跟隨寶峰祥和尚參禪，是眾多弟子中的佼佼者。他為人瀟灑高尚，都體現在他自己寫的山居自述中。
【English Translation】 English version: When Zen Master Zhirong was at Lingyin Temple, many dignitaries and nobles tried to persuade him to stay, but they were unsuccessful. He felt that leaving the mundane world was not far enough, so he began to travel around, almost covering Jingshan, Kuanglu, and other places. Hearing that Xuedou Temple had beautiful scenery, he decided to settle there. He lived in seclusion in a room, his body like wood and stone, as quiet as a puppet. Sometimes he would go out with a cane, and if anyone wanted to follow, he would politely decline. The mountains of Xuedou Temple were secluded and picturesque, and he would walk around at will, sitting alone in meditation, sometimes for half a day, and no one knew what he was doing. He was skilled in painting, but he never gave his paintings to others easily. There were many snakes in the mountains, and he suddenly painted two strange ghosts on the wall, one blowing fire into the sky and the other jumping up to grab the snake's tail, and the snake infestation was eliminated. But after that, fires often occurred, and he painted the sound of a 'tu xiao' (a type of owl) next to the flames, which stopped the fires. He once painted half a dragon's body to pray for rain, and it always worked, which was quite miraculous. But the Zen master never boasted about this. Someone asked him about painting, and when asked about figure painting, the Zen master said, 'I am old and can no longer paint, because my eyes are dim and I cannot make the 'two strokes'.' The person said, 'The 'two strokes', doesn't that refer to money?' The Zen master said, 'Although this is an old saying, it is not appropriate to use it here. The 'two strokes' I am referring to are that when painting figures, you must first draw the upper eyelids of the eyes. If these 'two strokes' are well drawn, the person's spirit will come out, and the rest can be freely expressed, and the spirit will be sufficient, so it is difficult.' If someone wanted to ask for a painting with power or profit, he would avoid them even more. If they were like-minded, he would give them generously without hesitation. Lou Gongkui (person's name) asked for a painting for a long time without getting it, so he urged him with ancient poems, which said, 'Ancient people cherish ink as much as gold, and Lao Rong cherishes ink as much as life.' His poems do not use many flowery words, and his paintings have no vulgar atmosphere. He initially said that if he could become a monk, he could close his eyes in thirty years and not care about anything. He passed away in May of Shaoxi four years, at the age of eighty, and his monastic life was as he said. He especially liked to paint cows and called himself 'Old Cow Zhirong'.
Zen Master Minghe said, 'Well said! Zen Master Zhirong's discussion on painting. I heard the story of Cook Ding dissecting an ox and learned the principles of nourishing life from it.'
Written by Monk Chun of the Song Dynasty
Monk Jingchun was ordained at Huadu Temple in Fuzhou and followed Zen Master Xiang of Baofeng for a long time. He was an outstanding disciple. His free and elegant character is fully reflected in his self-description of mountain life.
居詩。祥見之。諭淳曰。此詩不減灌溪。恐世以伎取子。而道不信於人也。詩凡數十解。今記十章。以備傳云。拙直自知趨世遠。疏愚嬴得住山深。現成活計無他物。只有鱗皴杖一尋。屋架數椽臨水石。門通一徑掛藤蘿。自緣此處宜投老。饒得溪云早晚過。自笑疏狂同拾得。誰知癡鈍若南泉。幾回食飽遊山倦。只么和衣到處眠。瓦鐺爇處清煙靄。鐵磬敲時曉韻寒。一串數珠粗又重。拈來百八不相謾。一瓢顏子非為樂。四壁相如未是高。爭似山家真活計。屋頭松韻響秋濤。數行大字貝多葉。一炷粗香古柏根。石室靜延春晝永。杖䳌啼破落花村。漁父子歌甘露曲。擬寒山詠法燈詩。深云勿謂無人聽。萬象森羅歷歷知。坐石已知毛骨泠。漱泉嘗覺齒牙清。箇中有味忘歸念。身世無餘合此情。幽巖靜坐來馴虎。古澗經行自狎鷗。不是忘機能絕念。大都投老得心休。怕寒懶剃髼鬆發。愛暖頻添榾柮柴。栗色伽梨撩亂掛。誰能勞苦強安排。其詠閒適情。可謂得之至矣。倘非中有所養。孰能爾耶。惜乎。法道不扼。悠悠以終老。卒中祥公之言。虛諸方之望雲。
宋 北澗簡禪師傳
居簡。字敬叟。潼川王氏子。資質穎異。初見佛書。必端坐默觀如宿習。依邑之廣福院圖澄得度。參別峰涂毒于徑山。沉默自究。一日閱萬庵
【現代漢語翻譯】 現代漢語譯本 居簡禪師寫了一首詩。祥禪師看到后，對淳禪師說：『這首詩不亞於灌溪禪師的詩作。但我擔心世人會因為他的才藝而認識他，反而不相信他所證悟的佛法。』這首詩有很多種解讀，現在記錄其中的十章，以備流傳：『自知拙笨耿直，所以遠離世俗；因為疏懶愚鈍，才能安住在深山。現成的生活沒有什麼特別的，只有一根佈滿鱗狀紋路的枴杖。幾間茅屋架在臨水的石頭上，一扇門通向一條掛滿藤蘿的小路。自己覺得這裡適合安度晚年，還能欣賞到早晚飄過的溪邊雲彩。自嘲自己的疏狂像寒山、拾得，誰知道我的癡鈍像南泉禪師。幾次吃飽飯後遊山感到疲倦，就這麼和衣隨處睡覺。瓦鐺燒火，升起清淡的煙霧；敲打鐵磬，傳來清晨寒冷的韻律。一串粗大沉重的念珠，捻動一百零八顆，不會欺騙自己。顏回一瓢飲不覺得苦，司馬相如家徒四壁也不算高。怎比得上山裡人真正的生活，屋頂松樹的韻律響得像秋天的海濤。幾行大字寫在貝多羅樹葉上，一炷粗香點燃在古老的柏樹根旁。在安靜的石室裡度過漫長的春日，拄著枴杖，聽著䳌鳥啼叫，打破寂靜的落花村。漁父唱著甘露曲，我模仿寒山寫著闡述佛法的詩。不要以為深山裡沒有人聽，森羅萬象都清清楚楚地知道。坐在石頭上，已經感覺到毛髮骨骼的清冷；用泉水漱口，常常覺得牙齒清爽。其中自有滋味，讓人忘記回家的念頭，我的身世沒有什麼剩餘的，完全符合這樣的心境。在幽靜的巖石邊，馴服了老虎；在古老的山澗中行走，自然地與海鷗親近。不是因為忘記了機巧才能斷絕妄念，而是因為安度晚年，心才能得到休息。怕冷，懶得剃掉蓬鬆的頭髮；喜歡溫暖，常常新增木柴。栗色的袈裟隨意地披掛著，誰會費力地去刻意安排呢？』這首詩詠歎閒適的心情，可以說是達到了極致。如果不是心中有所修養，誰能做到這樣呢？可惜啊，他的佛法沒有得到弘揚，就這樣悠悠地度過了晚年，最終辜負了祥禪師的預言，也辜負了各方對他的期望。」 宋 北澗簡禪師傳 居簡禪師，字敬叟，是潼川王氏的兒子。他天資聰穎，第一次看到佛經，必定端坐默觀，好像是前世的習慣。他依止邑中的廣福院的圖澄禪師剃度出家，又到徑山參訪別峰涂毒禪師，沉默地自我探究。有一天，他閱讀萬庵...
【English Translation】 English version The Chan master Jujian wrote a poem. Chan master Xiang saw it and said to Chan master Chun: 'This poem is no less than that of Chan master Guanxi. But I worry that the world will recognize him for his talent and not believe in the Dharma he has realized.' There are many interpretations of this poem, and now I record ten of them for circulation: 'Knowing myself to be clumsy and straightforward, I stay away from the world; because of my laziness and dullness, I can live in the deep mountains. The ready-made life has nothing special, only a cane covered with scales. A few thatched huts are built on the rocks by the water, and a door leads to a path covered with wisteria. I feel that this place is suitable for spending my old age, and I can also enjoy the clouds passing by the stream in the morning and evening. I mock myself for being as unrestrained as Hanshan (a legendary Tang dynasty poet-monk) and Shide (another legendary Tang dynasty poet-monk), who knows that my dullness is like that of Chan master Nanquan (a famous Tang dynasty Chan master). Several times after eating my fill, I feel tired from wandering in the mountains, so I just sleep anywhere with my clothes on. The clay pot burns, and a light smoke rises; when the iron chime is struck, a cold rhythm of the morning is heard. A string of coarse and heavy prayer beads, I count one hundred and eight beads, and I will not deceive myself. Yan Hui (a disciple of Confucius) did not feel bitter drinking from a gourd, and Sima Xiangru (a famous Han dynasty scholar) was not considered high even with bare walls. How can it compare to the real life of a mountain dweller, the rhythm of the pine trees on the roof sounds like the autumn sea. A few lines of large characters are written on the leaves of the Betel palm, a coarse incense stick is lit next to the roots of the ancient cypress tree. I spend the long spring day in the quiet stone room, leaning on my cane, listening to the songbird singing, breaking the silence of the village of fallen flowers. The fisherman sings the song of nectar, and I imitate Hanshan and write poems explaining the Dharma. Don't think that no one is listening in the deep mountains, all the phenomena of the universe know clearly. Sitting on the stone, I already feel the coolness of my hair and bones; rinsing my mouth with spring water, I often feel the freshness of my teeth. There is a taste in it that makes me forget the thought of going home, there is nothing left of my life, it is completely in accordance with this mood. By the quiet rocks, I tame tigers; walking in the ancient mountain stream, I naturally become intimate with seagulls. It is not because I have forgotten the tricks that I can cut off delusions, but because I am spending my old age that my heart can rest. Afraid of the cold, I am too lazy to shave my disheveled hair; liking the warmth, I often add firewood. The maroon kasaya (Buddhist robe) is casually draped, who would bother to arrange it deliberately?' This poem sings of a leisurely mood, it can be said to have reached the extreme. If it were not for the cultivation in his heart, who could do this? It is a pity that his Dharma was not promoted, and he spent his old age in this way, ultimately disappointing Chan master Xiang's prediction and the expectations of all parties. Biography of Chan Master Jujian of Beijian of the Song Dynasty Chan master Jujian, whose courtesy name was Jingsou, was the son of the Wang family of Tongchuan. He was intelligent and talented. The first time he saw a Buddhist scripture, he would sit upright and silently observe it, as if it were a past habit. He became a monk under Chan master Tucheng of Guangfu Temple in his town, and then visited Chan master Biefeng Tudu at Jingshan, silently exploring himself. One day, he read Wan'an...
語。有省。遽往育王。見佛照。機相契。自是往來其門十五年。一時社中耆碩。無不忘年與交。走江西。訪諸祖遺蹟。瑩仲溫。嘗掌大慧之記。庵于羅湖。纂所聞完成的書。發揮祖道。與師議論大奇之。以大慧居洋嶼庵竹篦。付之師巽焉。久之。出住臺之般若。遷報恩。英衲爭附。鴻儒竹巖錢公。水心葉公。皆折節問道于足下。大參真西山。時為江東部使者。虛東林命之。以疾辭。乃于飛來峰北澗。掃一室居十年。人不敢以字稱。因以北澗稱之。起應霅之鐵佛西佘。常之顯慶碧雲。蘇之慧日。湖之道場。奉旨移凈慈。所至道化大行。師出佛照之門。在諸法彥中。為神駒香象。機格超逸。最難攀仰。其頌世尊初生話云。一聲㘞地便吒哩。突出如斯大闡提。此土西天起殃害。堂堂洗土不成泥。又頌楞嚴六解一亡云。六用無功信不通。一時分付與春風。篆煙一縷閑清晝。百鳥不來花自紅。辟一室以居。名曰薤室。作賦以自見。其略曰。進則面牆退則坐井。柱忽不支。壁將就殞。豁然而虛。漠然而冏。如蒙之擊。如震而警。如無盡藏。如大圓鏡。前山送青。若壯士之排闥。後山回闖。擬良工之御駿。撫鴻鵠而晚眺。入冥冥而遠引。笑雲煙之輕去。漫悠悠而無定。駐落日于西崦。延初蟾于東嶺。是皆中所得也。有北澗集十九卷。張公
【現代漢語翻譯】 語。有省（有所領悟）。他立即前往育王寺，拜見佛照禪師（佛照德光，南宋臨濟宗僧人）。兩人機緣相合，從此以後，他往來佛照禪師門下十五年。當時社中的年長賢達，沒有不忘記年齡與他交往的。他前往江西，尋訪各位祖師的遺蹟。瑩仲溫（人名）曾經掌管大慧宗杲（南宋禪宗大師）的記錄，在羅湖庵居住，纂集所聽聞的著作完成的書，發揮祖師的教義。北澗簡公與他議論，非常讚賞他的見解，於是將大慧宗杲居住在洋嶼庵的竹篦，交付給他的弟子巽（人名）。 過了很久，北澗簡公出任臺州般若寺的住持，後來又遷往報恩寺。英俊的僧人爭相依附他，大學者竹巖錢公（人名）、水心葉公（人名），都謙遜地向他請教。大參真西山（真德秀，南宋理學家），當時擔任江東的部使者，推薦他主持東林寺，他以生病為理由推辭了。於是他在飛來峰北面的山澗旁，打掃出一間屋子住了十年。人們不敢用他的名字稱呼他，因此用『北澗』來稱呼他。他先後應邀主持霅川的鐵佛寺、西佘寺，常州的顯慶寺、碧雲寺，蘇州的慧日寺，湖州的道場。奉皇帝的旨意，移居凈慈寺。他所到的地方，佛法教化都得到大力推行。 北澗簡公出自佛照禪師門下，在各位法彥中，如同神駒香像一般，機鋒和格調超脫飄逸，最難讓人攀比仰望。他讚頌世尊初生的話說：『一聲落地便吒哩（嬰兒啼哭聲），突出如斯大闡提（古印度地名）。此土西天起殃害，堂堂洗土不成泥。』又讚頌《楞嚴經》六解一亡的話說：『六用無功信不通，一時分付與春風。篆煙一縷閑清晝，百鳥不來花自紅。』 他開闢一間屋子居住，命名為『薤室』，作賦來表達自己的心志。其中的大意是：『前進則面對墻壁，後退則坐在井裡。柱子忽然不能支撐，墻壁將要倒塌。豁然開朗而空虛，寂然無聲而明亮。如同敲擊蒙鼓，如同雷霆而警醒。如同無盡的寶藏，如同巨大的圓鏡。前山送來青翠，好像壯士推開門一樣。後山迴旋奔騰，好像良工駕馭駿馬。撫摸鴻鵠而傍晚眺望，進入幽暗而遠去。嘲笑雲煙的輕浮離去，漫長悠遠而沒有定所。將落日停留在西邊的山腳，迎接初生的月亮在東邊的山嶺。』這些都是從內心所得的。有《北澗集》十九卷，張公（人名）
【English Translation】 He understood (something). He immediately went to Yuwang Temple to see Zen Master Fozhao (Fozhao Deguan, a Linji monk in the Southern Song Dynasty). The two were in tune, and from then on, he visited Zen Master Fozhao for fifteen years. At that time, the elderly and virtuous people in the community all forgot their age and associated with him. He went to Jiangxi to visit the relics of the ancestral masters. Ying Zhongwen (person's name) once managed the records of Dahui Zonggao (a Zen master of the Southern Song Dynasty), lived in Luohu Hermitage, and compiled what he had heard into a book, expounding the teachings of the ancestral master. Beijian Jiangong discussed with him and greatly appreciated his views, so he handed over the bamboo whisk that Dahui Zonggao lived in Yangyu Hermitage to his disciple Xun (person's name). After a long time, Beijian Jiangong became the abbot of Prajna Temple in Taizhou, and later moved to Baoen Temple. Handsome monks flocked to him, and great scholars Zhuyan Qian Gong (person's name) and Shuixin Ye Gong (person's name) humbly asked him for advice. Da Can Zhen Xishan (Zhen Dexiu, a Neo-Confucian scholar of the Southern Song Dynasty), who was then the envoy of Jiangdong, recommended him to preside over Donglin Temple, but he declined on the grounds of illness. So he swept a room next to the stream north of Feilai Peak and lived there for ten years. People did not dare to call him by his name, so they called him 'Beijian'. He was invited to preside over Tiefu Temple and Xishe Temple in Chuan, Xianqing Temple and Biyun Temple in Changzhou, Huiri Temple in Suzhou, and the Taoist temple in Huzhou. By the emperor's decree, he moved to Jingci Temple. Wherever he went, the Buddhist teachings were greatly promoted. Beijian Jiangong came from the school of Zen Master Fozhao. Among the Dharma masters, he was like a divine colt and fragrant elephant. His wit and style were detached and elegant, making it difficult for people to compare and look up to him. He praised the words of the World Honored One at birth, saying: 'A cry on the ground is Bian Zhali (the sound of a baby crying), highlighting such a great Chanti (an ancient Indian place name). This land and the Western Heaven cause harm, and the dignified washing of the soil does not become mud.' He also praised the words of the Shurangama Sutra, 'Six Solutions and One Loss': 'The six uses are useless and faith is not communicated, and all are entrusted to the spring breeze at once. A wisp of seal smoke is leisurely and clear during the day, and hundreds of birds do not come and the flowers are red on their own.' He opened up a room to live in, named it 'Xie Room', and wrote a fu to express his aspirations. The general idea is: 'If you go forward, you will face the wall, and if you retreat, you will sit in the well. The pillars suddenly cannot support it, and the walls are about to collapse. Suddenly open and empty, silent and bright. Like hitting a covered drum, like thunder and awakening. Like an endless treasure, like a huge round mirror. The front mountain sends green, like a strong man pushing open the door. The back mountain revolves and gallops, like a good craftsman driving a steed. Stroking the swan and watching in the evening, entering the darkness and going away. Laughing at the frivolous departure of the clouds and smoke, long and leisurely and without a fixed place. Stop the setting sun at the foot of the western mountain, and welcome the rising moon on the eastern ridge.' These are all obtained from the heart. There are nineteen volumes of 'Beijian Collection', Zhang Gong (person's name)
誠子。序之曰。讀其文。宗密未知其伯仲。誦其詩。合參寥覺范為一人。不能當也。北澗於人不茍合。合亦不茍暌。取捨去就之際。潔如也。葉水心詩曰。簡公詩語特驚人。六反掀騰不動身。說與東家小兒女。涂青染綠未禁春。師居天臺委羽。有二姓爭竹山。竭產不肯已。仙居丞王君懌。請于師。師作種竹賦一首示二姓。而訟遂止。其德音感化如此。靈隱虛席。趙節齋。奏師補其處。師笑曰。吾日迫矣。乃舉天童癡絕沖。淳祐丙午春三月二十八日。索紙書偈。于紙尾復書曰。四月一日珍重六字。呼諸徒誡之曰。時不待人。以吾自勵。吾世緣余兩日耳。至期昧爽索浴。浴罷假寐。然視之已逝矣。壽八十三。臘六十二。葬全身於月堂昌禪師塔側。遵治命也。
鼓山堅．凝二師傳
彌堅。號石室。閩清陳氏子。根性敏利。歷諸藂席。最後見孤峰秀公。涵蓋相合。遂傳東山之衣。
正凝。舒州太湖李氏。與堅同門。並得秀公之道。法林倚以為重。凝儀相豐腴。所至人聚觀之。檀委山積。嘉熙初。入閩。閩帥請住鼓嶠。風猷弘振。四眾欽慕。若現在如來。信施以巨萬計。悉充嘗住。三十餘年。布衣紙衾。終其身不一染。捐於世好。則其所存。概可知矣。咸淳中示寂。阇維。數珠不壞。齒牙中舍利如砌。堅則繼
【現代漢語翻譯】 現代漢語譯本： 誠如是。為此作序說：讀他的文章，宗密（Zongmi，唐代高僧）也未能知曉誰更勝一籌；誦讀他的詩，參寥（Canliao，宋代僧人）和覺范（Juefan，宋代僧人）合為一人也比不上他。北澗（Beijian，人名）對人從不隨便茍合，合了也不會隨便疏遠。在取捨去就之間，品行潔身自好。葉水心（Ye Shuixin，人名）的詩說：簡公（Jian Gong，人名）的詩句特別驚人，六次翻轉騰挪卻不動搖自身。告訴東家的小兒女們，涂青染綠也禁止不了春天的到來。師父住在天臺委羽山（Tiantai Weiyu Mountain）。有兩姓人家爭奪竹山，耗盡家產也不肯罷休。仙居縣丞王君懌（Wang Junyi，人名）向師父求助，師父作《種竹賦》一首給兩姓人家看，於是訴訟就停止了。他的德音感化如此。靈隱寺（Lingyin Temple）住持之位空缺，趙節齋（Zhao Jiezhai，人名）上奏請師父補任此職。師父笑著說：『我日子不多了。』於是舉薦天童癡絕沖（Tiantong Chijue Chong，人名）。淳祐（Chunyou，南宋年號）丙午年三月二十八日，索要紙筆寫下偈語，在紙尾又寫道：『四月一日珍重六字。』呼喚眾弟子告誡他們說：『時不待人，以此自我勉勵。我與世間的緣分只剩兩天了。』到期那天黎明時分要求沐浴，沐浴完畢后假寐，看他已經逝世了。享年八十三歲，僧臘六十二年。全身安葬在月堂昌禪師（Yuetang Chang Chanshi，人名）塔旁，遵照他的遺命。
鼓山堅（Gushan Jian，人名）、凝（Ning，人名）二師傳
彌堅（Mi Jian，人名），號石室（Shi Shi，號），閩清陳氏之子。根性敏銳聰慧，歷任各處叢林寺院。最後拜見孤峰秀公（Gufeng Xiugong，人名），彼此心意相合，於是傳授了東山法脈的衣缽。
正凝（Zheng Ning，人名），舒州太湖李氏。與堅（Jian，人名）是同門師兄弟，都得到了秀公（Xiugong，人名）的道法。法林寺（Falin Temple）倚重他。凝（Ning，人名）的儀容相貌豐滿俊美，所到之處人們都聚集觀看他。信徒供奉的財物堆積如山。嘉熙（Jiaxi，南宋年號）初年，進入福建。福建地方長官請他住持鼓嶠寺（Guqiao Temple）。他的風範德行廣為弘揚，四眾弟子欽佩仰慕他，如同現在的如來佛。信徒的佈施以巨萬計，全部用來充作寺院的常住費用。三十多年來，身穿布衣，蓋著紙被，終身不曾沾染一絲世俗的享樂。從他捐棄世俗的愛好來看，那麼他所儲存的，大概可以知道了。咸淳（Xianchun，南宋年號）年間示寂。火化后，數珠沒有燒壞，牙齒中舍利如磚砌一般。堅（Jian，人名）則繼承了他的事業。
【English Translation】 English version: 'Truly.' The preface says: 'Reading his writings, even Zongmi (a prominent Tang Dynasty monk) could not determine who was superior; reciting his poems, even Canliao (a Song Dynasty monk) and Juefan (a Song Dynasty monk) combined could not match him. Beijian (a person's name) never casually associated with people, nor did he casually distance himself once associated. In matters of taking, leaving, going, and staying, he was as pure as could be. Ye Shuixin's (a person's name) poem says: 'Jian Gong's (a person's name) poetic words are particularly astonishing, overturning six times without moving his body. Tell the children of the family next door that painting green and dyeing blue cannot stop the arrival of spring.' The master resided in Weiyu Mountain (Tiantai Weiyu Mountain). Two families were fighting over a bamboo mountain, exhausting their wealth without ceasing. Wang Junyi (a person's name), the magistrate of Xianju County, sought help from the master. The master wrote 'Ode to Planting Bamboo' for the two families, and the lawsuit ceased. His virtuous influence was such. The position of abbot at Lingyin Temple (Lingyin Temple) was vacant, and Zhao Jiezhai (a person's name) petitioned to have the master fill the position. The master smiled and said, 'My days are numbered.' So he recommended Chijue Chong of Tiantong (Tiantong Chijue Chong, a person's name). On the twenty-eighth day of the third month of the Bingwu year of Chunyou (a reign era of the Southern Song Dynasty), he asked for paper and brush to write a verse, and at the end of the paper, he further wrote: 'April 1st, cherish these six words.' He called his disciples and admonished them, saying, 'Time waits for no one; I encourage myself with this. My worldly ties will end in two days.' On the appointed day, at dawn, he requested a bath. After bathing, he feigned sleep, but when they looked, he had already passed away. He lived to be eighty-three years old, with sixty-two years as a monk. His whole body was buried next to the pagoda of Zen Master Chang of Yuetang (Yuetang Chang Chanshi, a person's name), in accordance with his will.
Biographies of Masters Jian (Gushan Jian, a person's name) and Ning (Ning, a person's name) of Gushan
Mi Jian (Mi Jian, a person's name), styled Shishi (Shi Shi, a style name), was the son of the Chen family of Minqing. He was quick-witted and intelligent, and served in various monastic communities. Finally, he met Xiugong of Gufeng (Gufeng Xiugong, a person's name), and their minds were in harmony, so he received the robe of the Dongshan lineage.
Zheng Ning (Zheng Ning, a person's name) was of the Li family of Taihu in Shuzhou. He and Jian (Jian, a person's name) were fellow disciples, and both received the Dharma of Xiugong (Xiugong, a person's name). Falin Temple (Falin Temple) relied heavily on him. Ning's (Ning, a person's name) appearance was full and handsome, and people gathered to watch him wherever he went. The offerings from donors piled up like mountains. In the early years of Jiaxi (a reign era of the Southern Song Dynasty), he entered Fujian. The governor of Fujian invited him to reside at Guqiao Temple (Guqiao Temple). His demeanor and virtue were widely promoted, and the fourfold assembly admired him, as if he were the present Tathagata. The donations from believers amounted to millions, all of which were used to support the monastery. For more than thirty years, he wore cloth clothes and covered himself with paper quilts, never indulging in worldly pleasures. From his renunciation of worldly pleasures, we can generally know what he preserved. He passed away during the Xianchun (a reign era of the Southern Song Dynasty) period. After cremation, the rosary beads remained intact, and the relics in his teeth were like bricks. Jian (Jian, a person's name) then continued his work.
凝住持。而清氣逼人。雖福緣少遜於凝。而慧門開受則過之。日衣東山之衣說法。法音遐被。置衣處。嘗有光。夜白如晝。有二偷兒入室盜之。為神所縛臥地。視不得起。堅為懺謝。始蘇而去。德祐中。朝廷欲南遷。被旨增廣城堞。請堅為東門提督。乃忻然奔命曰。何往而非佛事耶。手版築六十丈。次年告成。遂示寂焉。囑留衣鎮山門。未幾。二王奔。廣軍次山麓。人情洶洶。咸思劫奪。衣時現異。寺賴以全。噫。傅持法人。如來所遣。行如來事。願力弘固。寓之而然。即一色一香。皆能通靈顯妙。況金襕乎。入元。衣尚無恙。至正間。忽失所在。
宋 斯受傳
斯受。字用堂。臺黃巖楊氏子。年十四。入三童山香積寺。依存方上人為師受具。遊歷諸方。咨叩耆宿。得心學要領。自靈隱病歸三童。日行首楞嚴三昧。于不離見聞緣超然入佛地語。致疑。力究無入。忽聞舂碓聲。恍然自省。偈曰。六祖當年不誦經。肩柴放下便傳燈。誰知千載今猶在。秋月長廊搗碓聲。自是行業日進。善書。以黃金為泥。書法華華嚴楞嚴圓覺般若及方等諸經。又于帛上。金書法華塔一座。極其精妙。當時稱希有。將終坐床上。誦法華經。不輒卷畢。而逝。
太瘤傳
太瘤。蜀僧也。居眾時。嘗嘆佛法混濫。異見蜂
【現代漢語翻譯】 現代漢語譯本：凝禪師主持寺院，其清高的氣質令人敬佩。雖然他的福緣可能略遜於凝禪師，但他在領悟佛法方面的慧根卻遠勝于凝禪師。他經常穿著東山禪師的袈裟說法，法音遠播。放置袈裟的地方，常常有光芒閃耀，夜晚如同白晝。有兩個小偷進入房間想偷袈裟，被神力束縛，倒在地上，無法動彈。他們誠心懺悔謝罪，才得以解脫離去。德祐年間，朝廷打算南遷，下旨擴建城墻，請堅禪師擔任東門提督。他欣然接受，奔走效命，說：『哪裡不是修行佛事的地方呢？』他親自參與築城，完成了六十丈的工程，第二年工程告成，於是圓寂。他囑咐將袈裟留在山門鎮守。不久，二王戰敗逃亡，廣軍駐紮在山腳下，人心惶惶，都想趁機搶奪寺院財物。這時袈裟顯現出奇異的光芒，寺院因此得以保全。唉！傅持佛法的人，是如來佛所派遣的，行使如來的事業，他們的願力弘大而堅定，寄託於事物之上，自然會產生靈驗。即使是一色一香，都能通靈顯妙，更何況是金襕袈裟呢？元朝入主中原后，袈裟依然完好無損。至正年間，忽然不知去向。
宋 斯受傳
斯受（Si Shou），字用堂，臺州黃巖楊氏之子。十四歲時，進入三童山香積寺，依從存方上人（Cunfang Shangren）為師，受具足戒。他遊歷各地，請教年長的有德之人，得到了心學的要領。從靈隱寺生病返回三童寺后，每天修行首楞嚴三昧（Shoulengyan Sanmei）。對於『不離見聞緣超然入佛地』的說法，他心生疑惑，努力探究卻不得其門而入。忽然聽到舂米的聲音，恍然大悟，作偈說：『六祖當年不誦經，肩柴放下便傳燈。誰知千載今猶在，秋月長廊搗碓聲。』從此以後，他的修行日益精進，擅長書法。他用黃金為墨，書寫《法華經（Fahua Jing）》、《華嚴經（Huayan Jing）》、《楞嚴經（Lengyan Jing）》、《圓覺經（Yuanjue Jing）》、《般若經（Bore Jing）》以及方等諸經。又在絲綢上用金字書寫了一座《法華經》塔，極其精妙，當時被認為是稀世之寶。臨終時，他坐在床上，誦讀《法華經》，還沒等讀完一卷，就去世了。
太瘤傳
太瘤（Tai Liu），是四川的僧人。在寺院居住時，他曾經感嘆佛法混雜不清，各種不同的見解像蜂群一樣涌現。
【English Translation】 English version: Zen Master Ning presided over the monastery, and his noble spirit was admirable. Although his blessings might have been slightly inferior to those of Zen Master Ning, his wisdom in understanding the Dharma far surpassed him. He often wore the robe of Zen Master Dongshan to preach the Dharma, and his Dharma voice spread far and wide. The place where the robe was placed often shone with light, and the night was as bright as day. Two thieves entered the room to steal the robe, but they were bound by divine power and lay on the ground, unable to move. They sincerely repented and apologized, and were then released and left. During the Deyou period, the imperial court intended to move south and issued an edict to expand the city walls, inviting Zen Master Jian to serve as the commander of the East Gate. He gladly accepted and rushed to serve, saying, 'Where is not a place to practice Buddhist affairs?' He personally participated in the construction of the city, completing a project of sixty zhang (unit of length), and the following year the project was completed, and then he passed away. He instructed that the robe be left at the mountain gate to guard it. Soon after, the two kings fled in defeat, and the Guang army was stationed at the foot of the mountain. People were in a state of panic and all wanted to take the opportunity to plunder the monastery. At this time, the robe manifested extraordinary light, and the monastery was thus preserved. Alas! Those who uphold the Dharma are sent by the Tathagata (another name for Buddha), and they carry out the affairs of the Tathagata. Their vows are great and firm, and when entrusted to things, they will naturally produce miraculous effects. Even a single color or fragrance can communicate with the spirit and manifest wonders, let alone a kasaya (robe) of golden thread? After the Yuan Dynasty entered the Central Plains, the robe remained intact. During the Zhizheng period, it suddenly disappeared.
Song Dynasty, Biography of Si Shou
Si Shou, styled Yongtang, was a son of the Yang family of Huangyan, Taizhou. At the age of fourteen, he entered Xiangji Monastery on Mount Santong, where he took the complete precepts under the tutelage of Superior Cunfang. He traveled to various places, consulting with elder and virtuous people, and obtained the essentials of the study of the mind. After returning to Santong Monastery from Lingyin Monastery due to illness, he practiced the Shurangama Samadhi (Shoulengyan Sanmei) daily. Regarding the saying 'Transcending into the Buddha-land without leaving seeing and hearing,' he was doubtful and tried hard to investigate but could not find the entrance. Suddenly, he heard the sound of a rice pestle and suddenly realized, composing a verse: 'The Sixth Patriarch did not recite scriptures in those years, he put down the firewood and passed on the lamp. Who knows that it is still here after thousands of years, the sound of the rice pestle in the autumn moonlit corridor.' From then on, his practice progressed day by day, and he excelled in calligraphy. He used gold as ink to write the Lotus Sutra (Fahua Jing), Avatamsaka Sutra (Huayan Jing), Shurangama Sutra (Lengyan Jing), Perfect Enlightenment Sutra (Yuanjue Jing), Prajna Sutra (Bore Jing), and various Vaipulya Sutras. He also wrote a Lotus Sutra pagoda in gold letters on silk, which was extremely exquisite and considered a rare treasure at the time. As he was dying, he sat on his bed, reciting the Lotus Sutra, and passed away before finishing the entire scroll.
Biography of Tai Liu
Tai Liu was a monk from Sichuan. When living in the monastery, he once lamented that the Buddha-dharma was mixed and unclear, and various different views emerged like swarms of bees.
起。乃曰。我參禪。若得真正知見。當不惜口業。遂發願。禮馬祖塔。長年不輟。忽一日塔放白光。感而有悟。后所至藂林。勘驗老宿。過雪竇山前云。這老漢口裡水漉漉地。雪竇聞其語。意似不平。及來見。雪竇云。你不肯老僧耶。師云。這老漢。果然口裡水漉漉地。摵一坐具便出。直歲不甘。中路令人毆之。損師一足。師曰。此是雪竇老使之。他日須折一足償我。後果如其言。師后至都下。放意市肆中。有宮人。請歸家供養。師屢告辭。官人確留之。愈加敬禮。每使侍妾饋食其前。一日官人至。師故意挑其妾。官人以此改禮。遂得辭去。不數日。鬧市中端坐。而化。師名太因。頸有癭。故人以太瘤呼之。
宋 有南傳
有南。閩人。性慧達。以詩自娛。世味淡然。游泉之開元承天。每所過阛阓市易之家。獲息嘗倍。人始異之。至從市者爭徑。惟恐其不至。至則人爭遺之錢。納諸懷袖中。至數百則拋撒于地。兒童競取拾。因大笑為樂以為嘗。江給事某。極重之。一日忽語其徒曰。予翌日當與眾別矣。眾以為戲言。詰旦。果趺坐奄然而化。或以告給事。給事來訊之。乃于座上。微開目睫呼江君。授以偈曰。東省書問頻續。佛日衣缽相傳。試問來去何事。一輪江月橫天。舉手而寂。經十載真身不壞。其徒。
【現代漢語翻譯】 現代漢語譯本：於是，他說：『我參禪，如果能得到真正的知見，就不吝惜口業。』於是發願，禮拜馬祖塔（Mazu Pagoda），常年不間斷。忽然有一天，塔放出白光，他因此有所感悟。後來他到了各個叢林，勘驗那些老修行。經過雪竇山（Xuedou Mountain）前，他說：『這老漢口裡水漉漉地。』雪竇（Xuedou）聽到這話，似乎很不高興。等到他來拜見，雪竇（Xuedou）問：『你不認可老僧嗎？』太因（Taiyin）回答：『這老漢，果然口裡水漉漉地。』說完，把坐具一摔就走了。直歲（監寺）不甘心，在半路派人毆打他，打斷了他的一條腿。太因（Taiyin）說：『這是雪竇（Xuedou）老傢伙指使的，他日一定要折斷一條腿來償還我。』後來果然應驗了他的話。太因（Taiyin）後來到了都城，隨意地在市場里閑逛。有宮人請他回家供養，太因（Taiyin）多次推辭，但官人堅持挽留，更加恭敬地禮待他，每次都讓侍妾在他面前送飯。有一天，官人來了，太因（Taiyin）故意挑逗他的侍妾，官人因此改變了對他的禮遇，太因（Taiyin）才得以離開。沒過幾天，他在鬧市中端坐而化。太因（Taiyin）的名字叫太因（Taiyin），脖子上有個癭，所以人們稱他為太瘤（Tailiu）。 宋朝，有有南（You Nan）這個人。 有南（You Nan），是福建人，天性聰慧通達，以寫詩自娛，對世俗的滋味看得很淡。他遊歷泉州（Quanzhou）的開元寺（Kaiyuan Temple）和承天寺（Chengtian Temple），每次經過集市貿易的店舖，都能獲得比平時多一倍的利潤，人們開始覺得他很特別。以至於做買賣的人爭先恐後地希望他來，唯恐他不來。他一來，人們就爭著給他錢，他把錢放進懷裡，積攢到幾百文，就拋撒在地上，讓兒童們爭搶，他因此大笑，以此為樂。江給事（Jiang Jishi）某人，非常器重他。有一天，有南（You Nan）忽然對他的徒弟說：『我明天就要和大家告別了。』眾人都以為是玩笑話。第二天早上，他果然盤腿坐著，安然而逝。有人把這件事告訴了江給事（Jiang Jishi），江給事（Jiang Jishi）來詢問情況，有南（You Nan）竟然在座位上微微睜開眼睛，呼喚江君（Jiang Jun），並授給他一首偈語：『東省書問頻續，佛日衣缽相傳。試問來去何事，一輪江月橫天。』說完，舉起手就寂滅了。經過十年，他的真身沒有腐壞，他的徒弟們。
【English Translation】 English version: Then, he said: 'I practice Chan (Zen), if I can obtain true knowledge and insight, I will not be stingy with my karma of speech.' So he made a vow to worship the Mazu Pagoda (Mazu Pagoda, meaning Pagoda dedicated to Mazu), continuously year after year. Suddenly one day, the pagoda emitted white light, and he had an enlightenment because of this. Later, he went to various monasteries to examine those old practitioners. Passing by Xuedou Mountain (Xuedou Mountain), he said: 'This old man's mouth is dripping with water.' Xuedou (Xuedou) heard this and seemed very unhappy. When he came to visit, Xuedou (Xuedou) asked: 'Do you not approve of this old monk?' Taiyin (Taiyin) replied: 'This old man, indeed, his mouth is dripping with water.' After speaking, he threw down his sitting mat and left. The supervisor (monastery supervisor) was unwilling to accept this, and sent people to beat him on the way, breaking one of his legs. Taiyin (Taiyin) said: 'This was instructed by that old fellow Xuedou (Xuedou), one day he will have to break a leg to repay me.' Later, it indeed came to pass as he said. Taiyin (Taiyin) later went to the capital city, wandering casually in the market. A palace woman invited him home to make offerings, Taiyin (Taiyin) declined many times, but the official insisted on keeping him, treating him with even more respect, each time having a concubine serve him food. One day, the official came, Taiyin (Taiyin) deliberately teased his concubine, and the official changed his treatment of him because of this, and Taiyin (Taiyin) was able to leave. Not many days later, he sat upright and passed away in the bustling market. Taiyin's (Taiyin) name was Taiyin (Taiyin), and he had a goiter on his neck, so people called him Tailiu (Tailiu). During the Song Dynasty, there was a person named You Nan (You Nan). You Nan (You Nan), was a person from Fujian, naturally intelligent and insightful, enjoying himself by writing poetry, and seeing the flavors of the world as bland. He traveled to Kaiyuan Temple (Kaiyuan Temple) and Chengtian Temple (Chengtian Temple) in Quanzhou (Quanzhou), and each time he passed by the shops in the market, he would gain twice as much profit as usual, and people began to find him special. So much so that the merchants would compete to have him come, fearing that he would not come. When he came, people would compete to give him money, and he would put the money in his sleeves, and when he had accumulated several hundred coins, he would throw them on the ground, letting the children scramble for them, and he would laugh at this, taking it as a pleasure. Jiang Jishi (Jiang Jishi), greatly valued him. One day, You Nan (You Nan) suddenly said to his disciples: 'I will be saying goodbye to everyone tomorrow.' Everyone thought it was a joke. The next morning, he indeed sat cross-legged and passed away peacefully. Someone told Jiang Jishi (Jiang Jishi) about this, and Jiang Jishi (Jiang Jishi) came to inquire about the situation, and You Nan (You Nan) actually slightly opened his eyes on the seat, called out to Jiang Jun (Jiang Jun), and gave him a verse: 'Letters from the Eastern Province continue frequently, the Buddha's Dharma robe is passed down. Try asking what is the matter of coming and going, a round river moon hangs in the sky.' After speaking, he raised his hand and entered stillness. After ten years, his true body did not decay, and his disciples.
就身為塔藏之。
宋 自永傳
自永。閩人。結茅麥斜巖。宴坐修靜。忽有龍現木杪。恬然誦經不顧。久之。龍復出山。爪甲著石有聲。永語其徒曰。龍又至矣。視之果然。一日荷汲而歸。有虎躡其後。就飲其水。永回顧徐云。適從何來。其渴至此。又嘗夜。過諸偷者于庵外。笑謂曰。若欲罄我囊橐耶。得升米傾甕。與之曰。愧不腆耳。諸偷謝而去。年八十餘而逝。體不壞。顏色如生。噫。永其有道者。不然何與物相忘至此。登高不栗。入水不驚。萬變陳乎前而莫動。始可與言生死出生死。舍此而云學道。不知其可也。故予深以不能詳永為恨贅數言。以待后賢續之。
宋 法慈
法慈。上虞長慶寺大德也。平日深居簡出。灑掃一室。宴坐其中。庭具花竹泉石有幽意。士大夫多往游焉。慈頗能棋。又善譚論名理。焚香瀹茗。延納無倦。嘉泰初。忽謝客閉門。雖年高而神觀精爽。略無他故。人初不以為異。會其童行辭往行在所。請給僧牒。慈語之曰。汝去宜速回。久之無耗日以為問。既還。慈喜曰。得汝歸甚好。時方盛暑。即令左右具湯沐。澡畢易潔衣端坐。將瞑目就寂。其徒亟呼之云。和尚幸自得恁好。何不留一頌示后。曰。汝不早道。我今寫不得也。汝代筆則可。乃云。無始劫來不曾生。今
【現代漢語翻譯】 現代漢語譯本 就安葬在塔中。
宋朝 自永
自永，是福建人。在麥斜巖結廬而居，靜坐修行。忽然有龍出現在樹梢，他安靜地誦經，毫不理會。過了很久，龍又回到山裡，爪子抓在石頭上發出聲音。自永告訴他的弟子們說：『龍又來了。』看視，果然如此。一天，他挑水回來，有老虎跟在他的後面，就著他的水喝。自永回頭慢慢地說：『你從哪裡來？渴成這樣。』他又曾經在晚上經過一群在庵外偷東西的人，笑著對他們說：『你們想要把我的口袋都掏空嗎？』得到一升米，倒進他們的甕里，對他們說：『慚愧東西太少了。』那些小偷道謝后離開了。八十多歲時去世，身體沒有腐壞，臉色像活著一樣。唉！自永是有道之人啊，不然怎麼能和外物相忘到這種地步？登上高處不害怕，進入水中不驚慌，各種變化陳列在眼前而不能使他動搖，才可以和他談論生死和超出死生的道理。捨棄這些而說學道，不知道是否可以做到。所以我深深地因為不能詳細地瞭解自永而感到遺憾，贅述幾句，以等待後來的賢人繼續補充。
宋朝 法慈
法慈，是上虞長慶寺的大德（Dàdé，指有高尚品德的僧人）。平時深居簡出，打掃一間屋子，在其中靜坐。庭院裡有花草竹石，很有幽靜的意趣，士大夫們大多前往遊玩。法慈很會下棋，又善於談論名理。焚香煮茶，接待客人從不厭倦。嘉泰初年，忽然謝絕客人，閉門不出。雖然年紀大了，但精神容貌很好，沒有什麼其他原因。人們起初不覺得奇怪。恰逢他的童行（Tóngxíng，指年幼出家的人）告辭前往行在所（Xíngzàisuǒ，皇帝臨時居住的地方），請求頒發僧牒（Sēngdié，僧人的身份證明）。法慈對他說：『你去了應該快點回來，』過了很久沒有訊息，每天都問。等到他回來，法慈高興地說：『得到你回來真好。』當時正值盛夏，就讓左右準備熱水洗澡，洗完澡換上乾淨的衣服，端正地坐著，將要閉上眼睛去世。他的弟子急忙喊他說：『和尚您自己感到這麼好，為什麼不留下一首偈（Jì，佛教詩歌）來指示後人？』他說：『你們不早說，我現在寫不出來了。你們代筆也可以。』於是說：『無始劫（Wúshǐ jié，沒有開始的漫長時間）來不曾生，如今』
【English Translation】 English version Then he was buried in the pagoda.
Song Dynasty - Zi Yong
Zi Yong was a native of Fujian. He built a thatched hut on Maixie Rock, where he sat in meditation and cultivated stillness. Suddenly, a dragon appeared in the treetops, but he calmly recited scriptures without paying attention. After a long time, the dragon returned to the mountains, its claws scratching against the rocks with a sound. Yong told his disciples, 'The dragon has come again.' Upon inspection, it was indeed so. One day, he was carrying water back when a tiger followed behind him, drinking from his water. Yong turned around slowly and said, 'Where have you come from? To be so thirsty.' He also once passed by some thieves outside his hermitage at night, and he said to them with a smile, 'Do you want to empty my bags?' He obtained a liter of rice, poured it into their jar, and said to them, 'I am ashamed that it is not much.' The thieves thanked him and left. He passed away at the age of eighty, his body undecayed, his complexion as if he were alive. Alas! Yong was a man of the Dao (Dào, the Way), otherwise, how could he have forgotten himself to such an extent? He was not afraid to climb high, nor was he alarmed to enter the water. Myriad changes were presented before him, yet he was unmoved. Only then could he be spoken to about life and death and transcending life and death. To speak of learning the Dao (Dào, the Way) while abandoning these things, I do not know if it is possible. Therefore, I deeply regret that I cannot understand Yong in detail, and I add a few words to await later sages to continue.
Song Dynasty - Fa Ci
Fa Ci was a great virtuous monk (Dàdé, a monk of high virtue) of Changqing Temple in Shangyu. He usually lived in seclusion, rarely going out, sweeping a room, and sitting in meditation within it. The courtyard was adorned with flowers, bamboo, rocks, and springs, creating a secluded atmosphere. Many scholars and officials would come to visit. Ci was skilled at chess and also good at discussing famous principles. He would burn incense and brew tea, receiving guests without weariness. In the early years of the Jiatai era, he suddenly declined visitors and closed his doors. Although he was old, his spirit and appearance were excellent, and there was no other reason. People initially did not find it strange. It happened that his young attendant (Tóngxíng, a young novice monk) bid farewell to go to the imperial court (Xíngzàisuǒ, the temporary residence of the emperor) to request a monk certificate (Sēngdié, a monk's identification). Ci said to him, 'You should return quickly after you go.' After a long time without news, he asked about it every day. When he returned, Ci was pleased and said, 'It is very good that you have returned.' It was the height of summer, so he ordered his attendants to prepare hot water for bathing. After bathing, he changed into clean clothes, sat upright, and was about to close his eyes and pass away. His disciples hurriedly called out to him, 'Venerable Master, you feel so good yourself, why not leave a verse (Jì, Buddhist verse) to instruct future generations?' He said, 'You did not say so earlier, I cannot write it now. You can write it for me.' So he said, 'From beginningless kalpas (Wúshǐ jié, immeasurable eons) I have never been born, now'
日當場又誰滅。又誰滅。萬里炎天覓點雪。語僅脫口。而逝。
宋 清音子傳
清音子。不知何許人。自言。姓楊名道亨。宋末。引一猱自金陵來淞。處茅椒于府城北。猱大如人。能主給使。清音子夜坐有光。淞人爭飯之。豐薄不謝。第言分定云。由是人益異之。施與日多。因構庵以居。名曰大古。以延佇四方雲水之客。嘗赤腳行市中。乞齋糧供眾。復自號赤腳道人。久之。有軍士戲烹其猱食之。清音子嗟嘆。即與眾訣別。手書一偈云。八十一年饒舌。終日化緣不歇。重陽時節歸家。一路清風明月。遂趺疊而化。
金 大漢僧錄
大漢僧錄。姓聶氏。身長九尺。膂力絕人。削髮從佛。持律誦經。有解性發言不測。若深有得於中者。且能誦咒驅邪。又名破魔和尚。熙宗聞之召見。賜食授殿中將軍。固辭曰。臣愿始終事佛。不願為官。不拜命。為交城縣僧錄。領袖一方。賜龍鳳山河衣。衣宮中所制。命僧錄披以化人。因又稱大衣禪伯。名振一時。服化者眾。后示寂。阇維。有舍利紅光之異。至今交城人能言之。惜無詳可考。致大行寥寥云。
金 洪照傳
洪照。字玄明。其先華州下邽人。世業耕桑。年十八入道。修頭陀行。夙夜匪懈。研精修多羅教。落髮后。益勵奮求解脫。受大名
【現代漢語翻譯】 現代漢語譯本 日當場又誰滅？又誰滅？萬里炎天覓點雪，話語剛一出口，就消失了。
宋 清音子傳
清音子，不知是哪裡人。自稱姓楊名道亨。南宋末年，帶著一隻猱（náo，一種猴子）從金陵來到淞（sōng，古地名，今上海一帶）。在府城北邊搭了個茅草屋居住。猱像人一樣大，能幫他做些雜事。清音子晚上坐著的時候身上會發光，淞地的人爭著供養他飯食，無論飯菜豐盛還是簡薄，他都不道謝，只是說這是命中註定的。因此人們更加覺得他奇異。佈施給他的人越來越多，於是他建造了一座庵居住，取名叫大古，用來接待四方雲遊的僧人。他曾經赤腳走在街市中，乞討齋飯來供養大眾。又自號赤腳道人。時間長了，有軍士戲弄他，把他的猱烹煮吃了。清音子嘆息，就和眾人告別。親手寫了一首偈（jì，佛經中的唱詞）說：『八十一年饒舌，終日化緣不歇。重陽時節歸家，一路清風明月。』於是就盤腿坐化了。
金 大漢僧錄
大漢僧錄，姓聶氏，身高九尺，力氣過人。剃髮出家，持守戒律誦讀經書，很有理解能力，說出的話深不可測，好像內心深有領悟。而且能誦咒驅邪，又名破魔和尚。熙宗（金朝皇帝）聽說了他，召見了他，賜給他食物，授予他殿中將軍的官職。他堅決推辭說：『我願意始終侍奉佛，不願意做官。』不接受任命，做了交城縣的僧錄（管理僧人的官職），成為一方僧人的領袖。皇帝賜給他龍鳳山河衣，是宮廷里製作的。命令僧錄披上這件衣服來教化百姓。因此又被稱為大衣禪伯，名聲一時震動。被他教化的人很多。後來圓寂了，火化后，有舍利（佛教聖物）和紅色光芒的奇異景象。至今交城的人還能說起這件事。可惜沒有詳細的資料可以考證，以至於他的偉大功績很少有人知道。
金 洪照傳
洪照，字玄明，他的祖先是華州下邽（guī，古地名）人，世代以耕田種桑為業。十八歲時入道，修行頭陀行（佛教苦行），早晚都不懈怠，專心研究修多羅教（佛教經典）。落髮后，更加努力奮發求解脫，受了大名
【English Translation】 English version Who extinguished the sun right on the spot? Who extinguished it? Seeking a flake of snow in the vast, fiery sky. The words barely escaped the lips, and then vanished.
Song Dynasty - Biography of Qingyinzi
Qingyinzi, it is not known where he came from. He claimed his surname was Yang, and his given name was Daoheng. At the end of the Southern Song Dynasty, he came to Song (an ancient place name, around present-day Shanghai) from Jinling, bringing with him a macaque (náo, a type of monkey). He lived in a thatched hut north of the prefectural city. The macaque was as large as a person and could help him with chores. When Qingyinzi sat at night, his body would emit light. The people of Song competed to offer him food. Whether the food was rich or simple, he would not thank them, but simply say that it was predestined. Therefore, people found him even more extraordinary. More and more people gave him alms, so he built a hermitage to live in, naming it Dagu, to accommodate monks from all directions who traveled like clouds and water. He once walked barefoot in the market, begging for alms to support the masses. He also called himself the Barefoot Daoist. After a long time, some soldiers jokingly cooked and ate his macaque. Qingyinzi sighed and bid farewell to everyone. He personally wrote a verse (jì, a Buddhist chant) saying: 'Eighty-one years of chatter, begging for alms all day without rest. Returning home during the Chongyang Festival, a clear breeze and bright moon all the way.' Then he sat in the lotus position and passed away.
Jin Dynasty - Record of the Great Han Monk
The Great Han Monk, surnamed Nie, was nine feet tall and had extraordinary strength. He shaved his head and became a monk, upholding the precepts and reciting scriptures. He had great understanding, and his words were unfathomable, as if he had profound insights within. Moreover, he could recite mantras to exorcise evil spirits, and was also known as the Demon-Breaking Monk. Emperor Xizong (of the Jin Dynasty) heard of him and summoned him, bestowing food upon him and granting him the position of General of the Palace. He firmly declined, saying: 'I wish to serve the Buddha to the end and do not wish to be an official.' He did not accept the appointment and became the Sangha Registrar (an official in charge of managing monks) of Jiaocheng County, becoming the leader of the monks in the area. The emperor bestowed upon him a Dragon and Phoenix Mountain River Robe, which was made in the palace. He ordered the Sangha Registrar to wear this robe to teach the people. Therefore, he was also known as the Great Robe Zen Master, and his reputation shook the times. Many people were influenced by his teachings. Later, he passed away. After cremation, there were extraordinary signs of relics (Buddhist sacred objects) and red light. To this day, the people of Jiaocheng can still talk about this matter. Unfortunately, there are no detailed records to verify it, so that his great achievements are little known.
Jin Dynasty - Biography of Hongzhao
Hongzhao, styled Xuanming, his ancestors were from Xiagui (guī, an ancient place name) in Huazhou, and their family had been engaged in farming and sericulture for generations. At the age of eighteen, he entered the Dao and practiced the ascetic practices of a dhuta (Buddhist ascetic practice), never slacking day or night, and devoted himself to studying the Sutra teachings (Buddhist scriptures). After shaving his head, he became even more diligent and determined to seek liberation, receiving the great name
憑空禪師印可。雲遊河內。得古廢寺基。翠壁斜倚。秀木傍郁。清泉流其下。照顧瞻喜曰。此正道人安隱處。詢土人。知其為唐覺林禪剎也。照結草廬。被粗茹糲以居之。久之。四眾嚮應鳩集。興工開鑿。得遺碑銅像。及然燈凈盞百餘隻。叢席既成。世宗嘉照行。錫圓通禪師之號。賜院額曰香嚴。照行高識遠。超穎辯達。自初從道入法藏。依言而探義。因義而明理。運有為洪濟之慈。入無證真得之妙。弛張用舍。開闔語默。于覺照中。恒得自在。提振宗風。開覺後學。凡祖師之旨。在章句者。必引而申之。學人或探其涯涘。或接其波瀾。莫不游焉息焉。隨其份量。俱得受用。故一時佛法。以照為司南。居山三十年。未嘗過檀門。日所資用。皆宰官居士。領施奉給。樂而不厭。雖金帛填委。而囊無一錢。大定二十六年。將逝。沐浴易衣。問時早晚。對曰。日晡矣。說偈怡然就寂。春秋七十有二。葬于院西之玉峰。
元 筠高安圓至傳
圓至。字天隱。高安姚氏子。季父勉。父文。叔兄云。皆中顯科。為宋名臣。師按窺世相。深有所感悟于中。以咸淳甲戌出家。依仰山慧朗禪師欽公脫髮。時年十九。務靜退寡交識。怡然以道味自尚。喜為文章志弘護。非炫飾知見以自售也。故其文日益進。其曰吾聖人。自稱文
【現代漢語翻譯】 現代漢語譯本： 憑空禪師認可了他（照行禪師）。他雲遊到河內，找到了一處古老的廢棄寺廟遺址。翠綠的山壁傾斜倚靠，茂盛的樹木在旁生長，清澈的泉水在下方流淌。照行禪師環顧四周，欣喜地說：『這正是道人可以安心隱居的地方。』他向當地人詢問，得知這裡是唐代的覺林禪寺舊址。於是，照行禪師結草為廬，以粗糧為食，在此居住。時間久了，四方信眾紛紛前來歸附，共同籌集資金，開始興工開鑿。他們挖掘出了遺留的石碑、銅像，以及一百多盞燃燈的凈燈盞。寺廟建成后，世宗皇帝嘉獎照行禪師的德行，賜予他『圓通禪師』的稱號，並賜予寺院匾額，題名為『香嚴』。照行禪師品行高尚，見識深遠，才華超群，辯才無礙。他最初跟隨師父入法藏，依據經文來探究義理，通過義理來明白真理。他運用積極入世的慈悲之心來廣濟眾生，證悟了不執著于任何現象的真如妙理。無論是放開還是收斂，運用還是捨棄，開口說話還是沉默不語，他都能在覺照之中，恒常獲得自在。他提倡和振興宗門風範，開啟和覺悟後來的學人。凡是祖師的旨意，如果體現在經文語句中，他必定會加以引用和闡發。學人有的探究到（佛法的）邊緣，有的接觸到（佛法的）波瀾，無不在其中游歷和棲息，隨著各自的根器和能力，都能得到佛法的受用。因此，當時的人們都把照行禪師看作是佛法的指南針。他在山中居住了三十年，從未踏入過施主的家門。他每天所需要的資用，都是由地方官員和在家居士們主動供養。他對此感到快樂而不厭倦。即使金銀財物堆積如山，他的囊中也沒有一文錢。大定二十六年，照行禪師將要圓寂，他沐浴更衣，詢問時間早晚。弟子回答說：『太陽快要落山了。』照行禪師說完偈語，安詳地圓寂了。享年七十二歲，安葬在寺院西邊的玉峰。
元朝 筠高安圓至 撰寫
圓至禪師，字天隱，是高安姚氏的子弟。他的叔父姚勉，父親姚文，叔伯兄弟姚云，都考中了顯赫的科舉，成為宋朝的名臣。圓至禪師觀察世間的種種現象，內心深有感悟。在咸淳甲戌年出家，依止仰山慧朗禪師欽公剃度。當時他十九歲。他致力於清靜隱退，很少與人交往，怡然自得地以佛法的滋味為樂。他喜歡寫作文章來弘揚和護持佛法，而不是爲了炫耀自己的見解來推銷自己。因此，他的文章日益精進。他說：『我的聖人』，自稱為文。
【English Translation】 English version: Master Pingkong (Zen Master's name) approved of him (Zen Master Zhaoxing). He traveled to Hanoi and found the site of an ancient abandoned temple. Emerald cliffs leaned diagonally, lush trees grew beside it, and a clear spring flowed beneath. Zhaoxing (Zen Master's name) looked around and said with joy, 'This is exactly where a Daoist can peacefully reside.' He inquired of the locals and learned that this was the old site of Jue Lin (Temple's name) Zen Temple from the Tang Dynasty. So, Zhaoxing built a thatched hut and lived there, eating coarse grains. Over time, disciples from all directions came to follow him, and together they raised funds and began construction. They unearthed a remnant stele, bronze statues, and over a hundred clean lamp holders for burning lamps. Once the temple was completed, Emperor Shizong (Emperor's title) praised Zhaoxing's virtue, bestowed upon him the title 'Zen Master Yuantong (Zen Master's title),' and granted the temple a plaque with the name 'Xiangyan (Temple's name).' Zen Master Zhaoxing was of noble character, far-sighted, exceptionally talented, and eloquent. He initially followed his teacher into the Dharma treasury, exploring the meaning of the scriptures and understanding the truth through the meaning. He used the compassion of actively engaging in the world to benefit all beings, and realized the wonderful principle of true suchness without attachment to any phenomena. Whether releasing or restraining, using or abandoning, speaking or remaining silent, he could always attain freedom in awareness. He promoted and revitalized the style of the sect, and enlightened later learners. Whenever the meaning of the ancestral teachers was embodied in the words and sentences of the scriptures, he would certainly quote and elaborate on it. Some learners explored the edges (of the Dharma), while others touched the waves (of the Dharma), and all wandered and rested within it, receiving the benefits of the Dharma according to their respective capacities. Therefore, people at that time regarded Zen Master Zhaoxing as the compass of the Buddha-dharma. He lived in the mountains for thirty years and never stepped into the homes of donors. His daily necessities were all voluntarily provided by local officials and lay Buddhists. He was happy and never tired of it. Even though gold and silk piled up like mountains, he did not have a single coin in his pocket. In the twenty-sixth year of Dading (Year title), Zen Master Zhaoxing was about to pass away. He bathed and changed his clothes, and asked what time it was. His disciple replied, 'The sun is about to set.' Zen Master Zhaoxing recited a verse and passed away peacefully. He lived to be seventy-two years old and was buried on Jade Peak (Mountain's name) west of the temple.
Written by Yuan Zhi (Author's name) of Gaoan (Place's name) during the Yuan Dynasty.
Zen Master Yuan Zhi (Zen Master's name), styled Tianyin (Style name), was a descendant of the Yao family of Gaoan (Place's name). His uncle Yao Mian (Person's name), father Yao Wen (Person's name), and cousin Yao Yun (Person's name) all passed the prestigious imperial examinations and became famous ministers of the Song Dynasty. Zen Master Yuan Zhi observed the various phenomena of the world and had deep insights in his heart. In the year Jiaxu of Xianchun (Year title), he left home and was tonsured by Zen Master Huilang Qin (Zen Master's name) of Yangshan (Mountain's name). At that time, he was nineteen years old. He devoted himself to quiet seclusion, rarely interacted with people, and was content to enjoy the taste of the Dharma. He liked to write articles to promote and protect the Dharma, rather than to flaunt his own views to sell himself. Therefore, his articles became increasingly refined. He said, 'My sage,' and called himself Wen (Name).
佛。蓋以存其道于無窮。非文莫能。曰經曰論。皆是物也。惟震旦諸師。欲撫中下之質。乃皆以天縱上智。示為椎樸少文。與愚者同事。乃聖人冥權。非真然也。愚者誘于其跡。直謂聖人道妙。可以鄙俚凡近躐。至薄經論為淺教。斥文字為異端。豈不惑哉。其論吾宗文。獨許嵩明教一人。其融會超了知見。扶宗匡道之心。居然可思矣。至元元貞間。住建昌能仁寺。說法一稟于欽。不兩年棄去。師行止不恒。所居斯其最久耳。大德二年戊戌。卒于廬山。年四十三。惜無修期以究其道之所歸。化之所及。為可哀耳。有文集一卷。吳門磧砂魁上人所藏。以示紫陽方虛谷。讀而醉心。敘其首。刻焉。
得喜．無照．無礙傳
得喜。錢氏子。童丱時。依興聖權公剃染。及長慕禪宗。登天目山。叩幻住老人。有契。旋歸里。清信士有以花園地施者。師受而結庵。鑿基得古石。刻錢喜二字。眾異之。庵成。禪錫紛委。幻住為大書喜見二字。顏其戶。從是鄉人。稱師為喜菩薩。師。以學佛須以解脫為心。慈普為行。道風所感。一缽無盡。四事供眾之外。濟益深廣。衣寒藥病。赴者如歸。生而饑者。養之如人父。死而暴者。葬之如人子。一以誠信真實。為之弗倦也。嘗演法于吳江程林仲家。有神人。白帽金甲合掌聽。其後舉
【現代漢語翻譯】 現代漢語譯本 佛陀這樣做，是爲了將佛法流傳於無窮。沒有文字是不可能做到的。所謂的『經』和『論』，都是文字的載體。只有震旦（中國）的各位法師，想要安撫中等和下等資質的人，於是都以天生的上等智慧，示現出樸實少文的樣子，與愚笨的人做同樣的事情。這其實是聖人的巧妙權宜之計，並非真的如此。愚笨的人被這種表象所迷惑，直接認為聖人的道妙，可以用粗俗淺近的方式來達到，甚至輕視經典和論著，認為是淺顯的教義，排斥文字，認為是異端邪說。這難道不是迷惑嗎？評論我們宗派的文章，只認可嵩（人名）的明教（佛教派別）一人。他融會貫通、超越常人的知見，扶持宗派、匡正佛道的心，確實值得思考啊。至元、元貞年間，他住在建昌（地名）的能仁寺，說法完全遵循欽（人名）的教導，不到兩年就離開了。這位法師的行蹤不定，所居住的地方這裡算是最久的了。大德二年戊戌年，在廬山圓寂，享年四十三歲。可惜沒有足夠的時間來探究他所追求的道的歸宿，以及教化所能達到的範圍，真是令人惋惜啊。他有一卷文集，吳門（地名）磧砂（地名）的魁上人所收藏，拿給紫陽（地名）的方虛谷（人名）看，方虛谷讀後非常傾心，為文集寫了序言，並將其刻印出來。
得喜（人名）．無照（人名）．無礙（人名）傳
得喜，是錢氏的兒子。小時候，依附興聖（寺名）的權公（人名）剃度出家。長大後仰慕禪宗，登上天目山（山名），拜訪幻住老人（人名），有所領悟。隨後回到家鄉，有信徒施捨花園土地，法師接受后在那裡建造庵堂。挖掘地基時得到一塊古老的石頭，上面刻著『錢喜』二字。眾人都覺得很奇異。庵堂建成后，前來參禪的人絡繹不絕。幻住老人為此寫下『喜見』二字，題在庵堂的門上。從此，鄉里人都稱法師為喜菩薩。法師認為，學佛必須以解脫為目標，以慈悲普度眾生為行爲準則。他的道風所感化，一缽食物用之不盡，除了供養僧眾的日常所需之外，還能廣泛地救濟他人。給寒冷的人送去衣服，給生病的人送去藥物，前來求助的人就像回到家一樣。對於活著但飢餓的人，像對待自己的父親一樣養活他們；對於死了卻暴露荒野的人，像對待自己的兒子一樣安葬他們。他始終以誠信真實的態度來對待一切，從不懈怠。曾經在吳江（地名）程林仲（人名）的家中演說佛法，有一位神人，頭戴白色帽子，身穿金色盔甲，合掌聆聽。之後，程林仲家舉行...
【English Translation】 English version The Buddha did this to preserve the Dharma for eternity. It cannot be done without writing. The so-called 'Sutras' and 'Shastras' are all vehicles of writing. Only the masters of Zhendan (China), wanting to appease those of medium and lower qualities, all manifested with innate superior wisdom, appearing simple and unlettered, doing the same things as the foolish. This is actually the expedient means of the sages, not really so. The foolish are deceived by this appearance, directly thinking that the subtlety of the sage's path can be achieved through vulgar and shallow means, even belittling the scriptures and treatises, considering them shallow teachings, and rejecting writing as heresy. Isn't this delusion? Commenting on the articles of our sect, only one person, Song (person's name) of Mingjiao (Buddhist sect), is recognized. His understanding of the knowledge that integrates and transcends ordinary people, and his heart to support the sect and correct the Buddhist path, are indeed worthy of consideration. During the Zhiyuan and Yuanzhen periods, he lived in Nengren Temple in Jianchang (place name), and his teachings completely followed the teachings of Qin (person's name). He left in less than two years. This master's whereabouts were uncertain, and this was the longest place he lived. In the year of Wuxu in the second year of Dade, he passed away in Lushan (mountain name) at the age of forty-three. It is a pity that there was not enough time to explore the destination of the path he pursued and the extent to which his teachings could reach, which is truly regrettable. He has a collection of essays in one volume, collected by Abbot Kui of Qisha (place name) in Wumen (place name), who showed it to Fang Xugu (person's name) of Ziyang (place name). Fang Xugu was very fascinated after reading it, wrote a preface for the collection, and had it printed.
Biography of Dexi (person's name), Wuzhao (person's name), and Wuai (person's name)
Dexi was the son of the Qian family. As a child, he was tonsured and ordained under Abbot Quan of Xingsheng (temple name). When he grew up, he admired Zen Buddhism and ascended Tianmu Mountain (mountain name), where he visited the Elder Huanzhu (person's name) and had some understanding. Later, he returned to his hometown, where a devotee donated garden land. The master accepted it and built a hermitage there. When digging the foundation, he found an ancient stone with the words 'Qian Xi' engraved on it. Everyone found it strange. After the hermitage was completed, people came to practice Zen in an endless stream. The Elder Huanzhu wrote the words 'Xijian' for this, and inscribed them on the door of the hermitage. From then on, the villagers called the master 'Bodhisattva Xi'. The master believed that studying Buddhism must be with liberation as the goal, and with compassion for all beings as the principle of action. Inspired by his moral character, a bowl of food was inexhaustible. In addition to providing for the daily needs of the monks, he could also widely relieve others. He sent clothes to the cold and medicine to the sick, and those who came for help felt like they were returning home. For those who were alive but hungry, he raised them like his own father; for those who died and were exposed in the wilderness, he buried them like his own son. He always treated everything with sincerity and truthfulness, never slacking off. He once lectured on the Dharma at the home of Cheng Linzhong (person's name) in Wujiang (place name). There was a deity, wearing a white hat and golden armor, listening with his palms together. After that, the Cheng Linzhong family held...
眾見之。凡諸大家禳祈。惟師一至為幸。至順中。移錫盤龍塘。未幾成巨剎。化后舍利纍纍。火處穿斸求之皆得。鑒無照鑒無礙二公。皆嘗事幻住。
無照。南詔人。初習教。辨博英發。每曰。吾聞中國有禪宗。使審是耶吾將從其學。使或未當。吾將易其宗旨。由其國萬里來。一言而悟徹法源。方圖歸以倡道。而殞于中吳。春秋僅三十有七也。幻住。祭而哭之以文曰。謂無照。于吾道有所悟兮。真機歷掌。其誰敢欺。謂無照。于吾道無所悟兮。大方極目。云胡不迷。笑德山之焚疏鈔兮。何取捨之紛馳。鄙良遂之歸罷講兮。徒此是而彼非。惟吾無照總不然兮。即名言與實相。互融交涉而無虧。出入兩宗大匠之門兮。孰不嘆美而稱奇。屈指八載之相從兮。靡有間其毫釐。我閱人之既多兮。求如無照者。非惟今少。于古亦稀。我不哀無照之亡兮。哀祖道之既隳。而今而後。孰與扶顛而持危。對爐熏於今夕兮。與山川草木。同懷絕世之悲。讀此文酸鼻。茍其人非真有大過人者。不足致老子惜之至是也。然南詔之有禪宗。實自無照始。
無礙。永嘉人。參幻住。久之無省。幻住指見龍淵。一日聞蓮香得入。有偈曰。箇中消息本尋常。幾度無端謾度量。今日疑團百雜碎。西風一陣白蓮香。不知其所終。
妙恩傳
【現代漢語翻譯】 現代漢語譯本 眾人仰慕他。凡是地方上的大家族祈福消災，都以能請到法師您一次為榮幸。至順年間，（幻住）移居到盤龍塘，不久那裡就建成了一座宏偉的寺廟。圓寂火化后，舍利子非常多，在火化的地方挖掘尋找都能找到。（門下弟子）鑒無照（Jian Wuzhao，人名，意為『鑒』姓『無照』）和鑒無礙（Jian Wu'ai，人名，意為『鑒』姓『無礙』）二位都曾經侍奉幻住（Huanzhu，法號）。
無照（Wuzhao，法號）。是南詔（Nanzhao，古代政權名）人。起初學習教義，辯才出衆，英氣勃發。他常說：『我聽說中國有禪宗，如果確實如此，我就去學習它；如果不是這樣，我就要改變它的宗旨。』他從自己的國家走了萬里路來到中國，一句話就領悟了佛法的根源。正打算回國去弘揚佛法，卻在中吳（Zhongwu，地名）去世了，享年僅三十七歲。幻住（Huanzhu，法號）祭奠他，寫文章哭悼說：『說無照（Wuzhao，法號）對我的佛法有所領悟啊，真正的玄機都掌握在手中，誰敢欺騙他？說無照（Wuzhao，法號）對我的佛法沒有領悟啊，大道廣闊無邊，怎麼會不迷惑呢？嘲笑德山（Deshan，人名）焚燒經書註解，為何要如此紛繁地取捨？鄙視良遂（LiangSui，人名）辭官不做講師，只是認為這個對而那個不對。只有我的無照（Wuzhao，法號）完全不是這樣，即名言與實相，互相融合交織而沒有缺失。出入于兩宗大師的門下，誰不讚嘆稱奇？屈指計算與我相處的八年，沒有絲毫的間隔。我閱人無數，要尋找像無照（Wuzhao，法號）這樣的人，不僅現在很少，古代也很稀有。我不是哀悼無照（Wuzhao，法號）的去世，而是哀悼祖師的道統即將衰落。從今以後，誰來扶持將要傾倒的危局？今晚對著爐火焚香，與山川草木，一同懷著舉世無雙的悲痛。』讀到這篇文章，令人感到心酸。如果這個人不是真的有非常過人之處，不足以讓老和尚如此珍惜他。然而，南詔（Nanzhao，古代政權名）有禪宗，實際上是從無照（Wuzhao，法號）開始的。
無礙（Wu'ai，法號）。是永嘉（Yongjia，地名）人。參拜幻住（Huanzhu，法號），很久都沒有領悟。幻住（Huanzhu，法號）指點他去看龍淵（Longyuan，地名）。有一天，他聞到蓮花的香味後有所領悟，寫了一首偈語說：『箇中消息本尋常，幾度無端謾度量。今日疑團百雜碎，西風一陣白蓮香。』不知道他最終的歸宿。
妙恩傳（Miao'en Zhuan，篇名）
【English Translation】 English version Everyone admired him. Whenever local prominent families prayed for blessings and dispelled disasters, they considered it a great honor to have the master visit even once. During the Zhi Shun era, (Huanzhu) moved to Panlong Pond, and soon a magnificent temple was built there. After cremation, there were numerous sharira (relics), which could be found by digging at the cremation site. Jian Wuzhao (Jian Wuzhao, name, meaning 'Jian' surname 'Wuzhao') and Jian Wu'ai (Jian Wu'ai, name, meaning 'Jian' surname 'Wu'ai') both served Huanzhu (Huanzhu, Dharma name).
Wuzhao (Wuzhao, Dharma name) was from Nanzhao (Nanzhao, ancient regime name). Initially, he studied doctrines, displaying outstanding eloquence and vigor. He often said, 'I have heard that there is Chan Buddhism in China. If it is indeed so, I will go and study it; if not, I will change its tenets.' He traveled tens of thousands of miles from his country to China, and with one word, he understood the source of the Dharma. He was planning to return to his country to promote the Dharma, but he passed away in Zhongwu (Zhongwu, place name) at the young age of thirty-seven. Huanzhu (Huanzhu, Dharma name) mourned him, writing an elegy saying, 'To say that Wuzhao (Wuzhao, Dharma name) understood my Dharma, the true essence is in his grasp, who dares to deceive him? To say that Wuzhao (Wuzhao, Dharma name) did not understand my Dharma, the Great Way is boundless, how could he not be confused? Ridiculing Deshan (Deshan, name) for burning scriptures and commentaries, why such complicated selection and rejection? Despising LiangSui (LiangSui, name) for resigning from his official position as a lecturer, merely thinking this is right and that is wrong. Only my Wuzhao (Wuzhao, Dharma name) is not like this at all, namely names and reality, mutually integrated and without deficiency. Entering and exiting the gates of the two great masters, who does not admire and praise him? Counting the eight years of being with me, there was not the slightest separation. I have seen countless people, and to find someone like Wuzhao (Wuzhao, Dharma name), not only is it rare now, but it was also rare in ancient times. I am not mourning the death of Wuzhao (Wuzhao, Dharma name), but mourning the decline of the ancestral lineage. From now on, who will support the collapsing situation? Tonight, facing the incense burner, along with the mountains, rivers, plants, and trees, we share unparalleled grief.' Reading this article, one feels heartbroken. If this person did not truly have extraordinary qualities, it would not have caused the old monk to cherish him so much. However, Chan Buddhism in Nanzhao (Nanzhao, ancient regime name) actually began with Wuzhao (Wuzhao, Dharma name).
Wu'ai (Wu'ai, Dharma name) was from Yongjia (Yongjia, place name). He visited Huanzhu (Huanzhu, Dharma name), but for a long time, he did not attain enlightenment. Huanzhu (Huanzhu, Dharma name) pointed him to see Longyuan (Longyuan, place name). One day, after smelling the fragrance of lotus flowers, he had some understanding and wrote a verse saying, 'The message within is originally ordinary, how many times have I measured it meaninglessly. Today, the doubts are shattered into pieces, a gust of west wind carries the fragrance of white lotus.' It is not known where he ultimately ended up.
Miao'en Zhuan (Miao'en Zhuan, title of the text)
(附大圭．契祖．杰道者)
妙恩。生倪氏。泉人也。持律精苦。脅不沾席者四十餘年。遍參名宿。旋入雪峰。謁湘和尚蒙印可。聲價日騰起。至元中。僧錄鑒義。白行省。請合開元百二十院。為一大剎。請師為第一世。師慧解圓融。不以禪廢教。嘗註釋彌勒上生經。以見意焉。武林南山羅漢殿災。師夢五百僧求依止。未幾。傳聞至。乃即夢夜也。因建羅漢殿于寺東廂。如數像之恢煥。一仿武林舊時。是以虛空心。為福德相。益見其慧門無量也。
其法嗣大圭頌曰。碧眼龐眉解魘人。容求單位笑欣欣。一朝添五百閑漢。大屋潑天開紫雲。師將示寂。偈曰。不用剃頭。不須澡浴。一堆紅𦦨。千足萬足。既火。舍利如雨而下。圭亦有行解。博極儒書。嘗曰。不讀東魯論。不知西來意。為文簡嚴古雅。詩尤有風致。自號夢觀道人。著夢觀集。及紫雲開士傳。紙貴一時。
契祖。同安張氏生。亦師付法子。使嗣位行湘師事者。善說法要。渾然天成。賜號佛心正悟禪師。
有杰道者。清狂無度。恒掃除街市。所至相與譁笑之。所服衣垢甚。忽取浣之言。明日行矣。至明日。求僧粥不與。杰曰。求之不再。幸與我。得粥還置幾上。危坐而化。祖為舉火。曰。一生杰鬥。打硬參禪。街頭巷尾。掣風掣顛。若
【現代漢語翻譯】 現代漢語譯本 (附大圭（Da Gui），契祖（Qi Zu），杰道者（Jie Dao Zhe）)
妙恩（Miao En），俗姓倪（Ni），是泉州（Quanzhou）人。他嚴持戒律，精進刻苦，四十多年來脅不沾席。他廣泛參訪各地名宿，後來進入雪峰（Xuefeng），拜見湘和尚（Xiang Heshang），得到他的認可。他的聲望日益增長。元朝時期，僧錄鑒義（Jian Yi）向行省稟告，請求合併開元寺（Kaiyuan Temple）的一百二十個院落，成為一個大寺院，並請妙恩禪師擔任第一世住持。妙恩禪師的智慧通達圓融，不因禪修而廢棄教理。他曾經註釋《彌勒上生經（Maitreya』s Ascension Sutra）》，以闡明自己的見解。武林（Wulin）南山羅漢殿（Luohan Hall of Nanshan）發生火災，妙恩禪師夢見五百位僧人請求依止。不久，傳聞傳來，證實了夢境。於是他在寺院東廂建造羅漢殿，按照夢中的數量塑造羅漢像，殿宇恢弘壯麗，完全仿照武林舊時的樣式。這是以虛空之心，成就福德之相，更加彰顯了他智慧之門的無量。
他的法嗣大圭（Da Gui）作頌說：『碧眼龐眉，善於解除迷惑之人，容求單位，笑容可掬。一旦增添五百個閑散之人，巨大的屋宇如潑天之勢，開啟紫色的祥雲。』妙恩禪師將要圓寂時，留下偈語說：『不用剃頭，不須洗浴，一堆紅𦦨（指火化后的骨灰），千足萬足。』火化后，舍利如雨般落下。大圭禪師也有修行和見解，廣泛涉獵儒家典籍。他曾說：『不讀東魯（指孔子）的《論語》，就不明白西來（指佛教）的真意。』他的文章簡潔嚴謹，古樸典雅，詩歌尤其富有風致。他自號夢觀道人（Mengguan Daoren），著有《夢觀集（Mengguan Ji）》和《紫雲開士傳（Ziyun Kaishi Zhuan）》，一時紙價昂貴。
契祖（Qi Zu），俗姓張（Zhang），是同安（Tongan）人，也是妙恩禪師的付法弟子。他繼承了妙恩禪師的衣缽，行持湘和尚（Xiang Heshang）的教法。他善於說法，渾然天成，被賜予『佛心正悟禪師（Foxin Zhengwu Chanshi）』的稱號。
還有一位杰道者（Jie Dao Zhe），行為放蕩不羈，經常清掃街市。他所到之處，人們都嘲笑他。他穿的衣服非常骯髒。有一天，他突然拿去洗乾淨，並說：『我明天就要走了。』到了第二天，他向僧人乞討粥，僧人不給。杰道者說：『我不會再求第二次了，希望你能給我。』得到粥后，他放在幾案上，端坐而化。契祖禪師為他舉火，說：『一生杰鬥，打硬參禪，街頭巷尾，掣風掣顛。』
【English Translation】 English version (Appended Da Gui, Qi Zu, Jie Dao Zhe)
Miao En, whose lay surname was Ni, was a native of Quanzhou. He meticulously upheld the precepts, practicing diligently and assiduously, never lying down for more than forty years. He widely visited renowned masters everywhere, and later entered Xuefeng, where he met with Xiang Heshang and received his approval. His reputation grew daily. During the Yuan Dynasty, the Sangha Registrar Jian Yi reported to the Provincial Administration, requesting that the one hundred and twenty courtyards of Kaiyuan Temple be merged into one large monastery, and invited Master Miao En to serve as the first abbot. Master Miao En's wisdom was thorough and all-encompassing, and he did not abandon the teachings due to Chan practice. He once annotated the 'Maitreya』s Ascension Sutra' to clarify his own views. The Luohan Hall of Nanshan in Wulin caught fire, and Master Miao En dreamed of five hundred monks requesting to rely on him. Soon after, news arrived, confirming the dream. Therefore, he built a Luohan Hall in the east wing of the monastery, sculpting the Luohan statues according to the number in the dream, the hall being magnificent and splendid, completely imitating the old style of Wulin. This was using the mind of emptiness to achieve the appearance of merit and virtue, further highlighting the immeasurable nature of his wisdom gate.
His Dharma successor, Da Gui, composed a verse saying: 'Blue-eyed and bushy-browed, skilled at dispelling delusion, Rong Qiu Danwei, smiling happily. Once adding five hundred idle people, the huge house is like a torrential downpour, opening purple auspicious clouds.' When Master Miao En was about to pass away, he left a verse saying: 'No need to shave the head, no need to bathe, a pile of red ashes (referring to the cremated remains), a thousand feet, ten thousand feet.' After cremation, the relics fell like rain. Chan Master Da Gui also had practice and insights, widely studying Confucian classics. He once said: 'Without reading Confucius's 'Analects' of Donglu (referring to Confucius), one cannot understand the meaning of the West (referring to Buddhism).' His writing was concise and rigorous, simple and elegant, and his poetry was especially full of charm. He called himself Mengguan Daoren (Dream-Viewing Taoist), and authored 'Mengguan Ji' and 'Ziyun Kaishi Zhuan', which were highly sought after at the time.
Qi Zu, whose lay surname was Zhang, was a native of Tongan, and also a Dharma successor of Master Miao En. He inherited Master Miao En's mantle, practicing the teachings of Xiang Heshang. He was skilled at expounding the Dharma, naturally and completely, and was bestowed the title 'Foxin Zhengwu Chanshi' (Zen Master of Buddha-Mind Correct Enlightenment).
There was also a Jie Dao Zhe, whose behavior was unrestrained and unconventional, often sweeping the streets. Wherever he went, people laughed at him. The clothes he wore were very dirty. One day, he suddenly took them to wash them clean, and said: 'I will be leaving tomorrow.' The next day, he begged for porridge from the monks, but they did not give it to him. Jie Dao Zhe said: 'I will not ask a second time, I hope you can give it to me.' After receiving the porridge, he placed it on the table, sat upright, and passed away. Chan Master Qi Zu lit the fire for him, saying: 'A lifetime of Jie Dou, stubbornly practicing Chan, in the streets and alleys, stirring up wind and madness.'
無末上。不值半錢杰道者。誰信寒灰有暖煙。
元 若芬傳
若芬。宇仲石婺州曹氏子。落髮進具。后歷游講肆。頗得師說。同輩推輓之。欲其弘闡。芬曰。吾不能也。芬為人清退。善文筆。為上竺書記。讚揚佛事。遊戲墨花。極一時之譽。又善畫。往往寫雲山以寓意。有求者。初不甚靳。雖寥寥數筆應之。人寶之如連城。后求者。不勝其多。芬笑而謝之曰。錢塘八月潮。西湖雪后諸峰。極天下偉觀。二三子。當面蹉過。卻求玩道人數點殘墨。何邪。自是謝事歸深山。即古澗蒼壁間結庵。顏曰玉澗。因以為號。又建閣。對芙蓉峰。自稱芙蓉峰主。嘗自題畫竹曰。不是老僧親寫。曉來誰報平安。其意趣可想也。如芬者。尚存本色。非盡為末技所掩。視今之圓顱。習筆墨沾沾自喜者。豈啻天淵哉。
月江凈公傳
宗凈。字月江。婺人也。正庵訚公法子。頎身偉貌。德本夙植。覺。繇性稟。每以佛乘印參儒典。默而能融。辯而不肆。所著詩文。皆有足觀。尤以接物利生為己任。行持無怠。雖小戒律如踐青折萌。盥手泛席之數。未嘗放心。翰院侍講王公時彥。在秘閣纂修。少師姚公。實總其事。二公論。及東南名僧。而師居其一。總司聞其賢。舉授徑山住持。一時名公鉅卿。皆樂然出疏勸請向振山靈
【現代漢語翻譯】 現代漢語譯本： 無末上：不要在細枝末節上花費功夫。 不值半錢杰道者：那些不值一提的所謂有道之人。 誰信寒灰有暖煙：誰會相信冷灰中還能有溫暖的煙氣呢？（比喻不可能的事情）
元 若芬傳
若芬，字仲石，婺州曹氏之子。剃度出家，受具足戒。後來遊歷各處講堂，頗得師父的教誨。同輩們推舉他，希望他能弘揚佛法。若芬說：『我不能勝任。』若芬為人清高退隱，擅長文章。擔任上竺寺的書記，讚揚佛事，以墨為戲，名噪一時。又擅長繪畫，常常畫雲山來寄託心意。有人求畫，起初不太吝嗇，即使寥寥幾筆也會應允，人們像珍寶一樣珍藏。後來求畫的人越來越多，若芬笑著謝絕說：『錢塘江八月的潮水，西湖雪后的群峰，都是天下壯麗的景觀。你們這些人們，當面錯過了，卻來求我這個玩弄筆墨的道人畫幾點殘墨，這是為什麼呢？』從此謝絕俗事，歸隱深山，在古老的山澗和蒼翠的石壁間結廬而居，命名為玉澗，因此自號玉澗。又建了一座閣樓，正對著芙蓉峰，自稱芙蓉峰主。曾經自己題寫畫竹：『不是老僧親手所畫，誰來報曉平安呢？』他的意趣可以想見。像若芬這樣的人，還能保持本色，沒有完全被末技所掩蓋。看看現在那些剃了光頭的和尚，稍微會寫幾個字就沾沾自喜，和若芬相比，豈不是天壤之別嗎？
月江凈公傳
宗凈，字月江，婺州人。正庵訚公（Zheng'an Yin Gong）的法子。身材高大，相貌堂堂，德行的根本是宿世所植，覺悟是天性所稟賦。常常用佛乘的道理來印證儒家的經典，默默地就能融會貫通，善於辯論卻不放肆。所寫的詩文，都很有看頭。尤其以接引眾生、利益眾生為己任，修行沒有懈怠。即使是小的戒律，也像踩著青草的嫩芽一樣小心翼翼。洗手、鋪設坐具這些小事，也從來不敢放鬆。翰林院侍講王公時彥（Wang Gong Shiyan），在秘閣纂修書籍，少師姚公（Yao Gong）實際總管這件事。二位公卿談論到東南一帶的名僧，宗凈是其中之一。總司聽說了他的賢名，舉薦他擔任徑山（Jingshan）的住持。一時之間，名公巨卿，都樂於出面寫奏章勸請，希望他能振興徑山的靈氣。
【English Translation】 English version: Wu Mo Shang: Do not waste effort on trivial matters. Bu Zhi Ban Qian Jie Dao Zhe: Those so-called enlightened people who are not worth half a penny. Shui Xin Han Hui You Nuan Yan: Who would believe that there could be warm smoke from cold ashes? (A metaphor for something impossible)
Biography of Yuan Ruofen
Ruofen, styled Zhongshi, was a native of Wuzhou from the Cao family. He shaved his head and received the full precepts. Later, he traveled to various lecture halls, gaining much from his teachers' teachings. His peers recommended him, hoping he would propagate the Dharma. Ruofen said, 'I am not capable.' Ruofen was a man of purity and reclusion, skilled in writing. He served as the secretary of Shangzhu Temple, praising Buddhist affairs, and playing with ink, gaining fame for a time. He was also skilled in painting, often painting clouds and mountains to express his intentions. When someone asked for a painting, he was initially not stingy, and would grant their request even with just a few strokes, which people treasured like precious jewels. Later, the number of people asking for paintings increased, and Ruofen smiled and declined, saying, 'The tide of the Qiantang River in August, and the peaks after the snow in West Lake, are all magnificent sights in the world. You people miss them in person, but come to ask me, a Taoist who plays with ink, to paint a few strokes of leftover ink. Why is that?' From then on, he declined worldly affairs and retreated to the deep mountains, building a hermitage between ancient streams and verdant cliffs, naming it Yujian (Jade Stream), and thus calling himself Yujian. He also built a pavilion facing Furong Peak (Lotus Peak), calling himself the Master of Furong Peak. He once inscribed on his bamboo painting: 'If it wasn't painted by this old monk himself, who would report peace in the morning?' His intention can be imagined. People like Ruofen can still maintain their true colors, and are not completely obscured by trivial skills. Looking at those shaven-headed monks today, who are complacent with themselves for knowing how to write a few words, how different are they from Ruofen, as different as heaven and earth?
Biography of Yuejiang Jinggong
Zongjing, styled Yuejiang, was a native of Wuzhou. He was a Dharma heir of Zheng'an Yin Gong. He was tall and handsome, with the roots of virtue planted in previous lives, and enlightenment endowed by nature. He often used the principles of the Buddha-vehicle to verify Confucian classics, silently able to integrate them, skilled in debate but not unrestrained. His poems and essays were all worth reading. He especially took it as his responsibility to receive and benefit sentient beings, and his practice was without懈怠. Even small precepts, he was as careful as stepping on the tender sprouts of green grass. Small matters such as washing hands and setting up seats, he never dared to relax. Wang Gong Shiyan, a lecturer in the Hanlin Academy, was compiling books in the Secret Pavilion, and Yao Gong, the Junior Preceptor, was actually in charge of this matter. The two dukes discussed the famous monks in the Southeast, and Zongjing was one of them. The Director-General heard of his virtue and recommended him to serve as the abbot of Jingshan. For a time, famous officials and great ministers were happy to write memorials to persuade him, hoping that he could revitalize the spirit of Jingshan.
。師之住是山也。不大設門逕。不廣聚徒眾。抑渾而務實。嘗示人曰。身是一卷活經。無時不轉。口是兩片死皮。有說便動。真知實謬不在言也。師之為文字。用濟佛事。過則揮去。如塵垢秕糠。了無留意。至於整頓山門。事無鉅細。宜為必行。可以立住。皆決于俄頃。無顧慮彷徨之滯。亦法門英傑也。或贊其像曰。神定氣沖。言雄貌偉。擊拂一下。大海絕流。咳唾一聲。須彌粉碎。衲子師模。佛祖骨髓。夫是之謂正庵和尚之的傳。妙喜七葉之華裔也。后唸佛而逝。塔于本山。
元 慧明傳
慧明。蔚州靈丘人。其母。夢異人乘白馬素衣借宿而娠。生異恒童。習詩書。傍通百家之言。棄之謁海云簡禪師。言下知歸。海云美之以頌。還住靈丘曲回寺。適西京大華嚴虛席。請海云。海云舉師為代。華嚴前住者失綱。頹圮荒涼。久不成叢林矣。師御下寬明。持身謹肅。道聲高振。凡殿廊方丈。廚庫堂寮。叢席所宜有者。莫不化朽。為新起廢為興。即壞為成。壬子。世祖在潛。享師名德。奉師升堂說法。錫以徽號。既而遷慶壽。燕京府僚。致請及海云也。世祖與太子。屢臨法筵。出內帑作大施會。師倦于化道。告退曲回。閑庭凈幾。翛然靜適者數年。而華嚴之命復下矣。師賦性淳謹。器宇恬愉。臨事不回。與人謙
【現代漢語翻譯】 現代漢語譯本：
正庵禪師住在山裡，不怎麼設定門徑，也不廣泛聚集徒眾，抑制浮誇而務求實際。他曾開示人們說：『身體是一卷活經，無時不在運轉；口是兩片死皮，有話說才會動。真正的知與實，謬誤與否，不在於言語。』禪師寫作文字，是爲了幫助佛事，用完就丟棄，如同塵垢秕糠，一點也不在意。至於整頓山門，無論事情大小，認為應該做的就一定要做，可以用來立足的，都在頃刻間決定，沒有顧慮彷徨的遲疑。真是佛門中的英傑啊！有人讚頌他的畫像說：『精神安定，氣勢磅礴，言語雄壯，容貌偉岸。擊拂一下，大海斷流；咳嗽一聲，須彌山（Sumeru）粉碎。是衲子的師範，佛祖的骨髓。』這正是正庵和尚的真正傳人，妙喜（Miaoxi）禪師七葉的後裔啊！後來唸佛而逝，塔葬在本山。 元朝慧明所作的傳記：
慧明禪師，是蔚州靈丘人。他的母親夢見一位異人騎著白馬，穿著素衣來借宿，因此懷孕。出生后就與一般的孩子不同。他學習詩書，廣泛通曉各家的學說。後來捨棄世俗，去拜見海云簡禪師（Haiyun Jian Chanshi），聽了禪師的教誨，立刻明白了歸宿。海云禪師讚賞他，併爲他作頌。之後回到靈丘的曲回寺居住。恰逢西京大華嚴寺住持的位置空缺，人們邀請海云禪師前去。海云禪師推薦慧明禪師代替自己。之前住持華嚴寺的人管理不善，導致寺廟頹敗荒涼，很久沒有形成叢林的氣象。慧明禪師對待下屬寬厚開明，自身持守嚴謹肅穆，道風聲名遠揚。凡是殿堂、廊廡、方丈室、廚房、倉庫、禪堂、僧寮等叢林應該有的設施，沒有不化腐朽為神奇，將廢棄的重新興建，將損壞的修繕完成的。壬子年，世祖（Shizu）（忽必烈）還在潛邸時，就仰慕慧明禪師的名聲和德行，恭請禪師升座說法，並賜予徽號。不久之後，慧明禪師又遷往慶壽寺，燕京的府衙官員，也邀請他和海云禪師前去。世祖和太子多次親臨法筵，拿出內庫的錢財舉辦大型的佈施法會。慧明禪師厭倦了教化眾生的事務，於是告辭回到曲回寺，在清靜的庭院裡，擺設乾淨的幾案，悠然自得地度過了幾年。後來，華嚴寺的住持之命再次降臨。慧明禪師天性淳樸謹慎，氣度安詳愉悅，遇到事情不退縮，待人謙和。
【English Translation】 English version:
Zen Master Zheng』an resided in the mountains, not much setting up gates or paths, nor widely gathering disciples, suppressing extravagance and striving for practicality. He once instructed people, saying: 『The body is a living scripture, constantly turning; the mouth is two pieces of dead skin, moving only when there is something to say. True knowledge and reality, right or wrong, are not in words.』 The Zen master wrote texts to assist Buddhist affairs, discarding them after use, like dust, chaff, and dross, paying no attention to them. As for organizing the mountain gate, whether matters were large or small, he would do what he thought should be done, and whatever could be used to establish a foothold would be decided in an instant, without hesitation or lingering. He was truly an outstanding figure in the Buddhist community! Someone praised his portrait, saying: 『Spirit settled, aura soaring, words heroic, appearance majestic. With a flick, the great sea stops flowing; with a cough, Mount Sumeru (Sumeru) shatters. He is a model for monks, the marrow of the Buddhas and Patriarchs.』 This is truly the true successor of Zen Master Zheng』an, the seventh-generation descendant of Zen Master Miaoxi (Miaoxi)! Later, he passed away while reciting the Buddha's name and was buried in a pagoda on this mountain. Biography by Huiming of the Yuan Dynasty:
Zen Master Huiming was a native of Lingqiu in Weizhou. His mother dreamed of a strange man riding a white horse, dressed in plain clothes, asking to stay overnight, and thus she became pregnant. After he was born, he was different from ordinary children. He studied poetry and books, and was widely versed in the doctrines of various schools. Later, he abandoned the secular world and went to see Zen Master Haiyun Jian (Haiyun Jian Chanshi), and upon hearing the Zen master's teachings, he immediately understood his destination. Zen Master Haiyun praised him and composed a eulogy for him. Afterwards, he returned to live in the Quhui Temple in Lingqiu. It happened that the position of abbot of the Dahuayan Temple in Xijing was vacant, and people invited Zen Master Haiyun to go there. Zen Master Haiyun recommended Zen Master Huiming to replace him. The previous abbot of Huayan Temple had mismanaged the temple, leading to its decline and desolation, and it had not formed the atmosphere of a monastery for a long time. Zen Master Huiming treated his subordinates with kindness and openness, and maintained strict and solemn self-discipline. His reputation for virtue spread far and wide. All the facilities that a monastery should have, such as halls, corridors, abbot's rooms, kitchens, warehouses, meditation halls, and monks' quarters, were transformed from decay into marvel, rebuilding what was abandoned and repairing what was damaged. In the year of Renzi, Emperor Shizu (Shizu) (Kublai Khan) was still in his residence, and he admired Zen Master Huiming's reputation and virtue, respectfully inviting the Zen master to ascend the seat and preach the Dharma, and bestowing upon him an honorary title. Soon after, Zen Master Huiming moved to Qingshou Temple, and the officials of the Yanjing government also invited him and Zen Master Haiyun to go there. Emperor Shizu and the Crown Prince often attended the Dharma assembly, taking out money from the imperial treasury to hold large-scale almsgiving ceremonies. Zen Master Huiming grew tired of the work of teaching and transforming sentient beings, so he bid farewell and returned to Quhui Temple, spending several years leisurely and comfortably in a quiet courtyard with clean desks.
穆。每升堂演法。萬指圍繞。師憑陵數言。使聞者。人人得意于言象之外。有古尊宿之風。雖日接貴顯。一之以坦。未嘗枉道以從物。以至元七年二月示微恙。謂門人曰。日色晚矣。索筆書一偈。復云驀直去。擲筆而臥。若熟睡然。撼之以逝矣。俗壽七十二。坐夏四十五。茶毗。舍利五色燦然。分葬華嚴曲回二剎。表之以石。
元 祖英
祖英。號石室。吳江陳氏子。齠年出俗。即䇿杖游諸方。初從虛谷陵公于仰山。聞徑山晦機道化。亟來投之。一見契合。留掌記室。自是聲聞日新。出世明之隆教。杭之萬壽。明之雪竇育王。會有恙。天童砥平石問之。答以偈曰。是身無我病根深。慚愧文殊遠訪臨。自有巖花譚不二。青燈相對笑吟吟。后造一龕曰木裰。日坐其中。不涉世事。至正癸未三月。見一衰婦人叩頭。請師應身為國王。師曰。吾不願生天王家。逾十七日。趺坐而化。
元 如玉
如玉。自匡廬至徑山雙溪。見陸羽泉上山麓森秀。遂結茅息影。持缽乞食。隨緣化導。自號雙溪布衲。久之。扶䇿登凌霄。依麓構室。三年不下山。一日。遙睇吉祥峰五色瑞雲曰。此中必有靈氣。遂尋至峰陰之坡建寺。成叢林焉。后敕賜大安。一日。妙嵩禪師。戲以詩悼之曰。繼祖當吾代。生緣行可規。終身嘗
【現代漢語翻譯】 現代漢語譯本 穆。每次登上講堂演說佛法，都有成千上萬的人圍繞著他。穆禪師憑藉著高超的智慧，用精煉的語言，使聽聞者都能在言語和表象之外領會佛法的真諦，具有古代高僧的風範。即使每天接待達官顯貴，他也始終保持坦誠的態度，從不違背佛法原則去迎合他人。到了元朝至元七年二月，他略感不適，對弟子們說：『太陽快落山了。』於是索要筆墨寫下一首偈語，又說『徑直走吧。』然後放下筆躺下，就像熟睡一樣。搖動他，發現已經去世了。世俗年齡七十二歲，坐禪四十五年。火化后，舍利呈現五種顏色，光彩奪目。分別安葬在華嚴寺和曲回寺兩處，並立碑紀念。 祖英，法號石室，是吳江陳家的兒子。年幼時就出家，隨即拄著枴杖遊歷各地。起初跟隨虛谷陵公在仰山修行，聽到徑山晦機道化禪師的盛名，立即前去投奔。一見如故，被留下掌管文書事務。從此聲名日盛。先後在明州的隆教寺、杭州的萬壽寺、明州的雪竇寺和育王寺主持。後來生病，天童寺的砥平石禪師前去探望，祖英禪師用偈語回答說：『這身體本無我，病根卻很深，慚愧文殊菩薩遠道來探望。自有巖石上的花朵與我談論不二之法，青燈相對，我們笑著吟誦。』之後建造了一個叫做木裰的禪房，每天坐在其中，不參與世俗事務。到了至正癸未年三月，看到一位衰老的婦人叩頭，請求禪師應身成為國王。禪師說：『我不願意生在天王的家裡。』過了十七天，禪師跏趺坐化。 如玉禪師從廬山來到徑山雙溪，看到陸羽泉一帶山麓茂盛秀麗，於是結茅隱居，持缽乞食，隨緣教化，自號雙溪布衲。時間久了，拄著枴杖登上凌霄峰，在山腳下建造房屋，三年不下山。有一天，遙望吉祥峰，看到五色祥雲，說：『這裡面一定有靈氣。』於是尋找到山陰的斜坡，建造寺廟，成為叢林。後來奉旨賜名大安寺。有一天，妙嵩禪師戲作詩歌悼念他說：『繼承祖師的重任由我來承擔，一生的行跡可以作爲規範。'
【English Translation】 English version Mù. Every time he ascended the hall to expound the Dharma, he was surrounded by tens of thousands of people. Chan Master Mu relied on his superb wisdom, using concise language, to enable listeners to comprehend the true meaning of the Dharma beyond words and appearances, possessing the demeanor of ancient eminent monks. Even when receiving dignitaries every day, he always maintained a frank attitude, never violating the principles of the Dharma to cater to others. In the second month of the seventh year of Zhiyuan in the Yuan Dynasty, he felt slightly unwell and said to his disciples, 'The sun is setting.' So he asked for pen and ink to write a verse, and then said, 'Go straight ahead.' Then he put down the pen and lay down, as if sound asleep. Shaking him, it was discovered that he had passed away. His secular age was seventy-two, and he had been meditating for forty-five years. After cremation, the relics presented five colors, dazzlingly bright. They were buried separately in Huayan Temple and Quhui Temple, and steles were erected to commemorate him. Zuying, with the Dharma name Shishi (Stone Chamber), was the son of the Chen family of Wujiang. He became a monk at a young age and immediately traveled around with a staff. Initially, he followed Xu Gu Linggong at Yangshan, and upon hearing of the fame of Chan Master Huiji Daohua of Jingshan, he immediately went to join him. They hit it off at first sight, and he was left in charge of clerical affairs. From then on, his reputation grew daily. He successively presided over Longjiao Temple in Mingzhou, Wanshou Temple in Hangzhou, and Xuetou Temple and Yuwang Temple in Mingzhou. Later, he fell ill, and Chan Master Dipingshi of Tiantong Temple went to visit him. Chan Master Zuying replied with a verse: 'This body is without self, but the root of illness is deep. I am ashamed that Manjusri Bodhisattva has come from afar to visit. I have rock flowers discussing non-duality with me, facing the green lamp, we laugh and chant.' Afterwards, he built a meditation room called 'Wooden Kasaya', sitting in it every day, not participating in worldly affairs. In the third month of the year Guiwei of the Zhizheng era, he saw an old woman kowtowing, requesting the Chan Master to be reborn as a king. The Chan Master said, 'I do not wish to be born into the family of a heavenly king.' Seventeen days later, the Chan Master sat in the lotus position and passed away. Chan Master Ruyu came from Mount Kuanglu to Shuangxi in Jingshan, and seeing the lush and beautiful foothills around Luyu Spring, he built a thatched hut to live in seclusion, carrying a bowl to beg for food, and teaching according to circumstances, calling himself 'Shuangxi Bunna (Cloth-clad Monk)'. After a long time, he climbed Lingxiao Peak with a staff, building a house at the foot of the mountain, and did not descend the mountain for three years. One day, looking at Auspicious Peak from afar, he saw five-colored auspicious clouds and said, 'There must be spiritual energy in this.' So he found a slope on the shady side of the mountain and built a temple, which became a monastery. Later, he was ordered to name it Da'an Temple. One day, Chan Master Miaosong jokingly wrote a poem to mourn him, saying, 'Inheriting the responsibility of the patriarch is up to me, the conduct of a lifetime can be a model.'
在道。識病懶尋醫。貌古筆難寫。情高世莫知。慈雲布何處。孤月自相宜。師讀畢。舉筆答曰。道契平生更有誰。閑鄉於我最心知。當初未欲成相別。恐誤同參一首詩。投筆坐去。六十年後。塔戶自啟。真容儼然。
元 拗撓傳
拗撓。錢塘人。賣菜傭也。每侵晨擔菜入市。一日往太早。暫歸少憩。覺室中有異。潛壁間聽之。乃妻與人私語。人曰。彼較我何如。妻曰。彼拗撓。爾平穩。即吟詩曰。[打-丁+聳]竹烏鴉叫。錢塘門未開。拗撓才出去。平穩便入來。遂棄家。往蕭山越王臺棲焉。從此潛心禪悅。深有契證。後坐脫去。面貌如生。舉身輕軟。每月髮長。姊為剃之數年。姊曰。我老矣。此後可無長也。又數年而以泥塑其身。特露其面。好事者。每於春時。迎像入城。以種因果。至今絡繹云。
補續高僧傳卷第二十四 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十五
明吳門華山寺沙門 明河 撰
雜科篇
明 玄中猷法師傳
玄中猷法師。別號復闇。杭海昌某氏子。依愚翁長老祝髮。研精教義。更知有宗門向上事。其為文。如春花秋月。艷無待飾。清不加寒。筆花之妙。照映今古。假斯文以闡吾道。或以是譽。師如
【現代漢語翻譯】 現代漢語譯本 『在道』。明白病癥卻懶得尋醫，相貌古樸難以用筆墨形容，情操高尚世人難以理解。慈悲的雲朵在何處散佈？只有孤零零的月亮與他相宜。法師讀完后，提筆回答說：『道義相契合的平生知己還有誰呢？閒適的鄉村於我而言最是心知。當初不是想要成就相別離，只是恐怕耽誤了同參的一首詩。』放下筆就坐化離去了。六十年後，塔的門自動開啟，他的真容依然如故。
元 拗撓傳
拗撓（人名）。是錢塘（地名，今杭州）人，以賣菜為生。每天清晨挑著菜到市場去賣。有一天去得太早了，暫時回家休息。感覺房間里有些異樣，就偷偷地在墻壁后偷聽。原來是他的妻子在和別人私語。那人問：『他和我相比怎麼樣？』妻子說：『他很固執，你很穩重。』於是吟詩道：『[打-丁+聳]竹烏鴉叫，錢塘門未開。拗撓才出去，平穩便入來。』於是就拋棄了家庭，前往蕭山的越王臺居住。從此潛心禪悅，有了很深的契悟。後來坐化離去，面貌如生，身體輕軟。每個月頭髮都會長長。他的姐姐為他剃頭，持續了好幾年。姐姐說：『我老了，此後可以不用再長了吧。』又過了幾年，人們用泥土塑造了他的身體，特意露出他的面部。好事的人們，每年春天，都會迎接他的塑像進入城裡，以此來種下善因。直到現在，仍然絡繹不絕。
補續高僧傳卷第二十四 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十五
明吳門華山寺沙門 明河 撰
雜科篇
明 玄中猷法師傳
玄中猷法師，別號復闇（法號）。是杭海昌某氏的兒子。依止愚翁長老剃度出家。深入研究佛教的教義。更知道有宗門向上提升的事情。他的文章，如同春天的花朵和秋天的月亮，艷麗無需修飾，清冷無需增添寒意。筆花的精妙，照耀古今。憑藉這些文章來闡述我的佛道，有人這樣讚譽他，法師如同...
【English Translation】 English version 『Being in the Way』. Knowing the illness but being too lazy to seek a doctor, an ancient appearance difficult to describe with brush and ink, a noble sentiment unknown to the world. Where does the compassionate cloud spread? Only the solitary moon suits him. After the master finished reading, he picked up his brush and replied: 『Who else is there who shares my lifelong commitment to the Way? The leisurely countryside is what I know best. Originally, I did not intend to part ways, but I feared delaying a fellow practitioner's poem.』 He put down his brush and passed away in a seated posture. Sixty years later, the door of the pagoda opened by itself, and his true form remained as before.
Yuan Dynasty Biography of Aonao (Aonao Biography)
Aonao (personal name) was a native of Qiantang (place name, present-day Hangzhou), who made a living selling vegetables. Every morning, he carried vegetables to the market. One day, he went too early and returned home for a short rest. He felt something strange in the room, so he secretly listened behind the wall. It turned out that his wife was talking privately with someone. The man asked, 『How does he compare to me?』 The wife said, 『He is stubborn, and you are steady.』 Then she recited a poem: 『The crow cries on the [打-丁+聳] bamboo, the Qiantang gate has not yet opened. Aonao has just gone out, and the steady one comes in.』 So he abandoned his family and went to live at Yue Wang Terrace in Xiaoshan. From then on, he devoted himself to Chan meditation and had deep insights. Later, he passed away in a seated posture, his face as if alive, and his body light and soft. His hair grew every month. His sister shaved his head for several years. The sister said, 『I am old, it doesn's need to grow anymore.』 After a few more years, people sculpted his body with mud, especially exposing his face. People who like to do good deeds welcome his statue into the city every spring to plant good causes. Until now, it is still endless.
Supplement to the Biographies of Eminent Monks, Volume 24 卍 New Continued Collection, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 25
Compiled by Minghe, a Shramana of Huashan Temple in Wumen, Ming Dynasty
Miscellaneous Section
Biography of Dharma Master Xuanzhong You, Ming Dynasty
Dharma Master Xuanzhong You, also known as Fu'an (Dharma name), was the son of a certain Mr. Hai Chang of Hang. He was tonsured and ordained by Elder Yuweng. He studied the Buddhist teachings in depth. He also knew about the upward progress of the Zen school. His writings are like spring flowers and autumn moons, beautiful without adornment, and clear without adding coldness. The subtlety of his writing illuminates the past and the present. Using these writings to expound my Buddhist path, some praised him, the Dharma Master is like...
受唾。 洪武中。主席于錢唐吳山大乘寺。道風大振。永樂庚子。繼主嘉禾東塔寺。寺為漢朱買臣之故宅。宋孝宗。嘗龍遊於此。屢經兵燹。殿宇傾廢。若前住山。滄海深。雲谷祥諸公。皆志於興復不果。師至。憮然有感。遂罄衣囊缽底。及鳴合施者。簡材鳩工。剃荊榛。畚瓦礫。始是年。訖于宣德戊申冬。殫精十祀。而百仆俱起。四方緇素。皆視師為景星慶雲。望而歸之者。不可勝計。師煩之力辭。退居別室。至正統戊午。杭之南山慧因講寺。久虛其席。諸山僉謂。慧因冠華嚴之首剎。非碩德不足以當之。唯師其人。辭再四不克。時慧因亦圮。師至。興廢起弊之功。不減在東塔時。況二山俱華嚴講寺。夫華嚴一宗。始於賢首。成於清涼。定於圭峰。皆盛弘于北。傳至晉水。則入杭矣。杭而宗華嚴。大難為力。師兩興巨剎。一振頹宗。晉水而後。概不多見。孤力獨運。良可嘉偉。筆其略為傳。以示來者。
南洲溥洽法師傳
師。諱溥洽。字南洲。晚號迂叟。又稱一雨翁。姓陸氏。宋寶章閣待制游之後。世居會稽之山陰。祖某。為饒州餘干縣尹。父仁。甫因家焉。母周氏。師生於至正丙戌。自幼闿爽穎異。父教之詩書。悟解日益進。未齔。已志慕出世法。有老長戲之曰。仙人本是山人作。師應聲對曰。鳳鳥
【現代漢語翻譯】 現代漢語譯本 受唾（Shou Tu）。洪武年間，溥洽法師在錢塘吳山大乘寺擔任住持，弘揚佛法，聲名遠播。永樂庚子年，他接任嘉禾東塔寺的住持。這座寺廟原是漢朝朱買臣的故宅，宋孝宗曾在此遊覽。但寺廟屢經戰火，殿宇傾頹荒廢。此前，若前住山、滄海深、雲谷祥等諸位法師都曾立志重興東塔寺，但未能如願。溥洽法師到任后，深感責任重大，於是傾盡所有，包括自己的衣物和缽中的積蓄，以及募捐所得，用來購買木材，招募工匠，清理荊棘，搬運瓦礫。從永樂年間開始，到宣德戊申年冬天，歷經十年，耗盡心力，終於使寺廟煥然一新。四面八方的僧人和信徒，都將溥洽法師視為吉祥的象徵，仰慕而來的人數不勝數。溥洽法師不堪勞累，於是辭去住持之位，退居別室。到了正統戊午年，杭州南山慧因講寺的住持之位空缺已久，各寺廟都認為，慧因講寺是華嚴宗的首要寺廟，必須由德高望重的高僧才能勝任，而溥洽法師正是合適的人選。溥洽法師再三推辭，但未能推脫。當時，慧因講寺也已經破敗不堪。溥洽法師到任后，興建寺廟、革除弊端的功勞，不亞於他在東塔寺時。況且東塔寺和慧因講寺都是華嚴宗的講寺。華嚴宗，始於賢首法藏（Xianshou Fazang），成於清涼澄觀（Qingliang ChengGuan），定於圭峰宗密（Guifeng Zongmi），都在北方得到大力弘揚。傳到晉水，就傳入了杭州。在杭州弘揚華嚴宗，非常困難。溥洽法師兩次興建大型寺廟，振興衰頹的宗派，在晉水之後，這種情況非常少見。他孤身一人，獨立支撐，實在值得讚揚。因此，我寫下他的事蹟，作為傳記，以示後人。 《南洲溥洽法師傳》 溥洽法師，法名溥洽，字南洲，晚年自號迂叟，又稱一雨翁，姓陸氏，是宋朝寶章閣待制陸游的後代。世代居住在會稽的山陰。他的祖父曾擔任饒州餘干縣的縣尹，他的父親陸仁因此安家在那裡。他的母親是周氏。溥洽法師生於元朝至正丙戌年。從小就聰明開朗，父親教他詩書，他的理解能力日益提高。還未成年時，就已經立志追求出世的佛法。有位老者戲弄他說：『仙人本是山人作。』溥洽法師應聲回答說：『鳳鳥』
【English Translation】 English version Shou Tu (Suffering Spittle). During the Hongwu period, Master Puqia served as the abbot of Dacheng Temple on Mount Wu in Qiantang, vigorously promoting Buddhism and gaining widespread renown. In the Gengzi year of the Yongle era, he succeeded as the abbot of Dongta Temple in Jiahe. This temple was originally the former residence of Zhu Maichen of the Han Dynasty, and Emperor Xiaozong of the Song Dynasty had once visited it. However, the temple had been repeatedly ravaged by war, and the halls were dilapidated and abandoned. Previously, masters such as Ruoqian Zhushan, Canghai Shen, and Yungu Xiang had all aspired to rebuild Dongta Temple, but they were unable to fulfill their wishes. Upon Master Puqia's arrival, he felt a deep sense of responsibility, so he devoted all his possessions, including his own clothing and the contents of his alms bowl, as well as donations, to purchase timber and hire craftsmen to clear the thorns and transport rubble. Starting in the Yongle era and continuing until the winter of the Wushen year of the Xuande era, he spent ten years, exhausting his efforts, and finally restored the temple to its former glory. Monks and laypeople from all directions regarded Master Puqia as a symbol of auspiciousness, and countless people came to admire him. Master Puqia, unable to bear the burden, resigned from his position as abbot and retired to a separate room. In the Wuwu year of the Zhengtong era, the position of abbot of Huiyin Lecture Temple on Nanshan Mountain in Hangzhou had been vacant for a long time. All the temples believed that Huiyin Lecture Temple was the foremost temple of the Huayan School and that only a monk of great virtue could be worthy of the position, and Master Puqia was the right person. Master Puqia declined repeatedly, but he could not refuse. At that time, Huiyin Lecture Temple was also in a state of disrepair. After Master Puqia arrived, his efforts in building the temple and eliminating malpractices were no less than when he was at Dongta Temple. Moreover, both Dongta Temple and Huiyin Lecture Temple were lecture temples of the Huayan School. The Huayan School, which began with Xianshou Fazang, was completed by Qingliang ChengGuan, and established by Guifeng Zongmi, was greatly promoted in the north. When it was transmitted to Jinshui, it entered Hangzhou. It was very difficult to promote the Huayan School in Hangzhou. Master Puqia rebuilt two large temples and revitalized a declining school, a rare occurrence after Jinshui. He stood alone and supported it independently, which is truly commendable. Therefore, I write down his deeds as a biography to show to future generations. Biography of Master Puqia of Nanzhou Master Puqia, whose Dharma name was Puqia, courtesy name Nanzhou, and late name Yousou, also known as Yiyu Weng, was from the Lu family, a descendant of Lu You, a Baozhangge attendant of the Song Dynasty. His family had lived in Shanyin of Kuaiji for generations. His grandfather had served as the magistrate of Yugan County in Raozhou, and his father, Lu Ren, had settled there as a result. His mother was from the Zhou family. Master Puqia was born in the Bingxu year of the Zhizheng era of the Yuan Dynasty. From a young age, he was intelligent and cheerful. His father taught him poetry and books, and his understanding grew day by day. Before he reached adulthood, he had already aspired to pursue the Dharma of transcending the world. An old man teased him, saying, 'Immortals are originally made by mountain people.' Master Puqia replied, 'Phoenix'
終非凡鳥。為眾驚異之。每入招提瞻佛像。輒敬禮膜拜。父母知不可遏。命于郡之普濟寺。禮雪庭祥公為師。受具上天竺。謁東明日公。一見器重之。命典賓客。其儀矩從容秩然。藂林老宿多推服。以為難能。而博究教典。雖寒暑夙夜不懈。已而從具庵玘公于普福。講求旨要。凡諸經籍。精粗小大之義。靡不貫串。而旁通儒書。間以餘力為詩文。多有造詣。玘公命首懺事行三昧法。自是進于止觀明靜之道。 洪武辛亥。出世住孤山瑪瑙講寺。又住蘇州北禪。學徒雲集。師為開演五時八教。如來一代施化之儀。無智愚高下。人人滿所欲而退。一時宗門耆碩。如九皋聲公。啟宗佑公。咸共嗟賞。謂吳中法席第一。又六年。至杭之下天竺。乃循慈雲故事。建金光明護國。期懺七晝夜。為眾講貫無虛日。 太宗皇帝。聞其賢。召為僧錄司右講經。 玉音褒諭。有通東魯書博西來意之語。居長干西丈室三年。時夢觀主天禧。其徒由高者。夜夢詣師室及門。有二神人。兜鍪金甲。衛護甚嚴。叱止高曰。寺主在是。既覺。詣師告所夢。且曰。公其代吾師乎。逾月夢觀卒。有旨。命師主天禧。又三年。升左善世。 太宗皇帝。舉靖難。師道衍公。有輔翼居守功。及即位 召衍。至自北京。 命主教事。師以左善世遜衍。而己居右。 上
嘉從之。永樂四年 詔修天禧寺浮圖。落成之日。 車駕臨幸。 命師慶贊。祥光燁煜。萬衆聚觀。天顏愉懌。時有任覺義者。忌師之寵。構詞間之。左遷右覺義。疏斥。師不辯。自處裕如。既而 上察其心。復右善世。 仁宗皇帝臨御。以老宿數被 召問。禮遇特厚。 命居慶壽寺松陰精舍。以自佚。而 上御便殿。 召師入見。慰勞甚至。遂奏乞還南京大報恩寺以終老。從之。 賜佛像經鈔若干緡。給驛舟。 命中官護逃。既至。明年為宣德元年。七月二十八日。微疾。呼寺之住持惟寔。付後事留偈。訣別其徒云。清凈自在住。遂化。春秋八十有一。僧臘六十有九。塔全身於鳳嶺。送者萬餘人。訃聞。 上遣行人王麟蒞祭焉。師歷事列聖。一以至誠。而言動必祇禮度。處物和。馭眾寬。解逅逢掖士。喜商論文事。三四十年間。鉅緇老衲。有文聲者。惟師與衍公耳。師所著。有金剛註解附錄二卷。應制及與名人唱和詩若干卷。 國家建法會。一切科儀文字。皆師所定。以貽範於後。所度弟子。慈霔圓悟大沾等若干人。得法弟子。圓凈鴻義惠朗等若干人。宣德元年秋。示寂于南京。弟子奉龕建塔于長干西南鳳嶺之陽。復于塔前構精廬以居。工部右侍郎廬陵周忱。為之記曰。公戒行之精。才望之高。既已詳見少傅楊公塔
【現代漢語翻譯】 現代漢語譯本：嘉靖皇帝聽從了他的請求。永樂四年，皇帝下詔修繕天禧寺的浮圖（寶塔）。落成之日，皇帝親自駕臨，命釋師慶讚頌。祥光閃耀，眾人聚集觀看，皇帝面露喜色。當時有個叫任覺義的人，嫉妒釋師受寵，編造言語離間他們。釋師被貶為右覺義，受到疏遠排斥，但他並不辯解，安然處之。不久，皇帝明察了他的心意，恢復了他右善世的職位。仁宗皇帝即位后，多次召見這位老僧詢問佛法，給予特別優厚的禮遇，命他居住在慶壽寺的松**舍，以便安度晚年。皇帝還親自到便殿召見釋師，慰勞備至。於是釋師奏請返回南京大報恩寺安度晚年，皇帝同意了他的請求，賜予佛像、經書和鈔若干緡（古代貨幣單位），並提供驛站船隻，派遣中官護送他。到達南京后，第二年是宣德元年，七月二十八日，釋師略感不適，召來寺廟的住持惟寔，交代後事並留下偈語，與他的弟子們訣別說：『清凈自在地安住。』隨後圓寂。享年八十一歲，僧臘六十九年。全身舍利塔建在鳳嶺，送葬的人有一萬多人。訃告傳到朝廷，皇帝派遣行人王麟前去祭奠。釋師歷經多位皇帝，始終以至誠之心待人，言行舉止都符合禮儀規範，待人處事平和，管理僧眾寬厚。他喜歡與讀書人交往，探討文章義理。三四十年間，著名的老僧中，以文才著稱的，只有釋師和衍公。釋師的著作有《金剛註解附錄》二卷，以及應制詩和與名人唱和的詩歌若干卷。國家建立法會，一切科儀文字，都是釋師所制定，作為後世的規範。他所度化的弟子有慈霔、圓悟、大沾等若干人，得法的弟子有圓凈、鴻義、惠朗等若干人。宣德元年秋天，釋師在南京圓寂。弟子們將他的靈龕安放在長干西南的鳳嶺之陽，並於塔前建造精舍居住。工部右侍郎廬陵周忱為他撰寫墓誌銘說：『釋師的戒行精嚴，才望高超，這些都已經詳細地記載在少傅楊公的塔銘中了。』 English version: Jia followed his advice. In the fourth year of the Yongle reign, the emperor ordered the renovation of the pagoda (futu) at Tianxi Temple. On the day of its completion, the emperor personally graced the occasion with his presence and commanded the master (Shi) to offer praises. Auspicious light shone brilliantly, and the multitude gathered to witness, the emperor's face filled with delight. At that time, there was a certain Ren Jueyi, who, out of jealousy for the master's favor, fabricated words to sow discord between them. The master was demoted to Right Jueyi and was alienated and ostracized, but he did not defend himself, remaining composed and at ease. Before long, the emperor discerned his true intentions and restored him to the position of Right Shanshi. When Emperor Renzong ascended the throne, he repeatedly summoned the elderly monk to inquire about the Dharma, bestowing upon him exceptionally generous treatment and ordering him to reside in the pine ** hut at Qingshou Temple for his comfort and leisure. The emperor even personally summoned the master to an audience in the side hall, offering him abundant consolation. Thereupon, the master requested to return to Great Bao'en Temple in Nanjing to spend his remaining years, and the emperor granted his request, bestowing upon him Buddhist images, scriptures, and several strings of cash (ancient currency), providing him with post station boats, and dispatching a court official to escort him. After arriving in Nanjing, the following year was the first year of the Xuande reign. On the twenty-eighth day of the seventh month, the master felt slightly unwell, summoned the abbot of the temple, Wei Shi, entrusted him with his affairs, and left behind a verse, bidding farewell to his disciples, saying: 'Abide in purity and freedom.' Then he passed away peacefully. He lived to the age of eighty-one, with sixty-nine years as a monk. His entire body stupa was built on Phoenix Ridge, and more than ten thousand people attended the funeral. When the news of his death reached the court, the emperor dispatched the envoy Wang Lin to preside over the memorial ceremony. The master served several emperors with utmost sincerity, and his words and actions always conformed to etiquette and propriety. He treated people and things with harmony and managed the monastic community with leniency. He enjoyed associating with scholars and discussing literary matters. During the thirty or forty years, among the prominent elderly monks, the only ones renowned for their literary talent were the master and the monk Yan. The master's works include two volumes of 'Annotations and Appendices to the Diamond Sutra,' as well as several volumes of poems composed in response to imperial commands and in exchange with famous figures. When the state established Dharma assemblies, all the ritual texts were determined by the master, serving as a model for later generations. Among the disciples he ordained were Ci Shu, Yuan Wu, Da Zhan, and several others, and among the disciples who attained the Dharma were Yuan Jing, Hong Yi, Hui Lang, and several others. In the autumn of the first year of the Xuande reign, the master passed away in Nanjing. His disciples placed his spirit tablet in the southwest of Changgan, on the sunny side of Phoenix Ridge, and built a hermitage in front of the stupa to reside in. Zhou Chen of Luling, the Right Vice Minister of the Ministry of Works, wrote his epitaph, saying: 'The master's strict adherence to precepts and his high talent and reputation have already been detailed in the epitaph of the Junior Preceptor Yang.'
【English Translation】 Jia followed his advice. In the fourth year of the Yongle reign, the emperor ordered the renovation of the pagoda (futu) at Tianxi Temple. On the day of its completion, the emperor personally graced the occasion with his presence and commanded the master (Shi) to offer praises. Auspicious light shone brilliantly, and the multitude gathered to witness, the emperor's face filled with delight. At that time, there was a certain Ren Jueyi, who, out of jealousy for the master's favor, fabricated words to sow discord between them. The master was demoted to Right Jueyi and was alienated and ostracized, but he did not defend himself, remaining composed and at ease. Before long, the emperor discerned his true intentions and restored him to the position of Right Shanshi. When Emperor Renzong ascended the throne, he repeatedly summoned the elderly monk to inquire about the Dharma, bestowing upon him exceptionally generous treatment and ordering him to reside in the pine ** hut at Qingshou Temple for his comfort and leisure. The emperor even personally summoned the master to an audience in the side hall, offering him abundant consolation. Thereupon, the master requested to return to Great Bao'en Temple in Nanjing to spend his remaining years, and the emperor granted his request, bestowing upon him Buddhist images, scriptures, and several strings of cash (ancient currency), providing him with post station boats, and dispatching a court official to escort him. After arriving in Nanjing, the following year was the first year of the Xuande reign. On the twenty-eighth day of the seventh month, the master felt slightly unwell, summoned the abbot of the temple, Wei Shi, entrusted him with his affairs, and left behind a verse, bidding farewell to his disciples, saying: 'Abide in purity and freedom.' Then he passed away peacefully. He lived to the age of eighty-one, with sixty-nine years as a monk. His entire body stupa was built on Phoenix Ridge, and more than ten thousand people attended the funeral. When the news of his death reached the court, the emperor dispatched the envoy Wang Lin to preside over the memorial ceremony. The master served several emperors with utmost sincerity, and his words and actions always conformed to etiquette and propriety. He treated people and things with harmony and managed the monastic community with leniency. He enjoyed associating with scholars and discussing literary matters. During the thirty or forty years, among the prominent elderly monks, the only ones renowned for their literary talent were the master and the monk Yan. The master's works include two volumes of 'Annotations and Appendices to the Diamond Sutra,' as well as several volumes of poems composed in response to imperial commands and in exchange with famous figures. When the state established Dharma assemblies, all the ritual texts were determined by the master, serving as a model for later generations. Among the disciples he ordained were Ci Shu, Yuan Wu, Da Zhan, and several others, and among the disciples who attained the Dharma were Yuan Jing, Hong Yi, Hui Lang, and several others. In the autumn of the first year of the Xuande reign, the master passed away in Nanjing. His disciples placed his spirit tablet in the southwest of Changgan, on the sunny side of Phoenix Ridge, and built a hermitage in front of the stupa to reside in. Zhou Chen of Luling, the Right Vice Minister of the Ministry of Works, wrote his epitaph, saying: 'The master's strict adherence to precepts and his high talent and reputation have already been detailed in the epitaph of the Junior Preceptor Yang.'
銘矣。今之記似可略也。然予于茲寺之建。獨有感焉。昔者孔子沒。弟子皆冢于墓。服心喪之禮三年。喪畢治任將歸。入揖于子貢。相向而哭皆失聲。子貢反廬于墓上。又三年而後去。蓋師之與弟子。所以傳其道授其業。有父子之恩焉。後世此道不明。當其師之生存反其道。背之而去者有矣。能服乎心喪之禮者。幾何人哉。心喪之禮。且不能服。況望其廬墓至於三年六年之久者乎。予聞。洽公當永樂間。嘗為同列所間。 太宗皇帝。欲試其戒行。系之於錦衣獄。一時門弟子。多雲鳥散去。獨霔公焦心苦骨。從其師于患難。服薪水之勞。未嘗一日去左右。卒使其獲全行業。蒙被 國恩。大昌其教於晚節。觀其盡心所事。不以死生窮達。而有所改易。此蓋士大夫之所難能。而霔公能之。予於是重有感也。是用書以為記。使后之觀於此者。或因霔公而有所激勸焉。
(有言。靖難兵起。師為建文君。設藥師燈懺詛 長陵。金川門開。又為建文君削髮。 長陵即位。微聞其事。囚師十餘年。榮國公疾革。 長陵遣人問所欲言。言愿釋漙洽。 長陵從之釋其獄。時白髮長數寸覆額矣)。
木嚴植公傳
木巖植禪師。婺人也。得法于虛谷陵公。三坐道場。皆有語錄。王文忠公袆。為之序曰。當宋季年。宗門耆宿
【現代漢語翻譯】 現代漢語譯本： 銘文到此結束。如今的記載似乎可以省略了。然而，我對這座寺廟的建立，卻有特別的感觸。從前孔子去世后，他的弟子們都在他的墓旁筑廬守墓，守孝三年。喪期結束后，弟子們整理行裝準備離去，臨行前都去向子貢告別，相對而哭，聲音嘶啞。子貢又回到墓旁搭蓋廬舍，守墓三年才離開。老師與弟子之間，傳授道義和學業，有如父子般的恩情。後世這種道義不彰顯，當老師在世時就違揹他的教導，背離他而去的人也有。能真心實意地守孝三年的人，又有多少呢？真心實意的守孝都做不到，更何況期望他們能為老師守墓三年六年之久呢？ 我聽說，洽公（Qia Gong）在永樂年間，曾被同僚所讒言中傷。太宗皇帝爲了測試他的戒行，將他關押在錦衣衛的監獄裡。一時之間，他的門徒弟子，大多像鳥獸般四散離去。只有霔公（Zhu Gong）焦心苦慮，在患難中追隨他的老師，服侍飲食，沒有一天離開左右。最終使他保全了操守，蒙受了國家的恩典，在晚年大力弘揚他的教義。觀察他盡心盡力所做的事，不因為生死窮達而有所改變，這大概是士大夫們難以做到的，而霔公卻做到了。因此我更加感慨。所以寫下這篇文章作為記述，希望後世看到這篇文章的人，或許能因為霔公的事蹟而受到激勵和勸勉。
（有人說，靖難之役時，洽公為建文君（Jianwen Emperor）設定藥師燈懺悔，詛咒長陵（Changling，指明成祖朱棣）。金川門打開后，又為建文君削髮。長陵即位后，隱約聽說了這件事，囚禁了洽公十多年。榮國公（Duke Rong）病危時，長陵派人詢問他有什麼想說的，榮國公說希望釋放漙洽（Pu Qia）。長陵聽從了他的建議，釋放了他。當時洽公的頭髮已經長了幾寸，遮蓋了額頭）。
木嚴植公傳
木巖植禪師（Mu Yan Zhi Chanshi），婺州人。從虛谷陵公（Xu Gu Ling Gong）那裡得法。三次主持道場，都有語錄傳世。王文忠公袆（Wang Wenzhong Gong Yi）為他作序說，當宋朝末年，宗門中的耆宿
【English Translation】 English version: The inscription ends here. Records like this nowadays seem dispensable. However, I have a special feeling about the construction of this temple. In the past, after Confucius passed away, his disciples all built huts by his grave and observed mourning for three years. After the mourning period, the disciples packed their belongings to leave, but before leaving, they all went to bid farewell to Zigong (a disciple of Confucius), weeping facing each other until their voices were hoarse. Zigong returned to build a hut by the grave and stayed for another three years before leaving. The relationship between teacher and disciple, in transmitting the Way and imparting knowledge, is like the affection between father and son. Later generations do not value this principle; some even go against their teacher's teachings while the teacher is alive, turning their backs and leaving. How many people can truly observe mourning for three years? If they cannot even observe mourning sincerely, how can one expect them to stay by the grave for three or six years? I heard that Qia Gong, during the Yongle era, was slandered by his colleagues. The Taizong Emperor (Emperor Chengzu of Ming) wanted to test his adherence to the precepts, so he imprisoned him in the Jinyiwei prison. At that time, most of his disciples scattered like birds and beasts. Only Zhu Gong worried anxiously and followed his teacher in hardship, serving him with food and water, never leaving his side for a day. Eventually, he helped his teacher preserve his integrity, receive the grace of the nation, and greatly promote his teachings in his later years. Observing his dedication, not changing due to life, death, poverty, or success, this is something that scholar-officials find difficult to do, but Zhu Gong was able to do it. Therefore, I am even more moved. So I write this article as a record, hoping that those who read this article in later generations may be inspired and encouraged by the deeds of Zhu Gong.
(Some say that during the Jingnan Campaign, Qia Gong set up Medicine Buddha lamps and repentance ceremonies for Emperor Jianwen, cursing Changling (referring to Emperor Chengzu of Ming, Zhu Di). After the Jinchuan Gate was opened, he also shaved Emperor Jianwen's head. After Changling ascended the throne, he vaguely heard about this and imprisoned Qia Gong for more than ten years. When Duke Rong was critically ill, Changling sent someone to ask him what he wanted to say. Duke Rong said he wished to release Pu Qia. Changling followed his advice and released him from prison. At that time, Qia Gong's hair had grown several inches long, covering his forehead).
Biography of Chan Master Mu Yan Zhi
Chan Master Mu Yan Zhi, a native of Wuzhou. He obtained the Dharma from Xu Gu Ling Gong. He presided over three monasteries, and all have recorded sayings passed down. Wang Wenzhong Gong Yi wrote a preface for him, saying that during the late Song Dynasty, the venerable elders of the Zen school
。相繼淪謝。欽公獨毅然。自任以斯道重。得其傳者。是為虛谷陵公。公遭逢聖時。蒙被帝眷。其道尤為光顯。而其上首弟子。則吾木巖植禪師是已。師之入其室也。非唯參決其心要。而且兼傳其文印。故其為道。無所不同於公焉。初師出世于寧之西峰。既至袁之仰山。而今遷居杭之慧云。門人集其三會所說。日用動作之語。用故事次第而錄之。謂師之道。雖不專任乎言語之間。而因其言語之所及。亦可以知其道之所存也。竊觀師之言。機鋒峻峭。誠足以啟學人之略解。至其敷演之切。告戒之嚴。則所謂教律者。其道亦不外是焉。夫何近時禪學之弊。其徒唯口耳之是務。襲取昔人之言語。迭相師。用誣已而罔人。脫略方便顛倒真實。而莫之或省。然則於一大事。果何相與乎。學者。于師之言語。茍能以筌蹄視之。庶幾目擊而道存矣。陵公與師。皆予同里人。予生也后。不及登公之門。而於師幸有游從之雅。姑述淵源之所自。以序其語錄焉。夫忠文公。文章勛業。表率一時。為開國第一流人。即一字一言。將取信天下後世。豈妄許可人者。而獨私鄉曲耶。吾是以知木巖之人之德。定大有可觀當於忠文。故忠文。雖欲避鄉曲不言木。庵不可得也。惜其行跡泯沒。姑拈序略代小傳。以見木巖云。
曉山亮傳
元
【現代漢語翻譯】 現代漢語譯本：相繼衰落凋謝。只有欽公（欽公）獨自堅定，以傳承佛法為己任。得到他真傳的，就是虛谷陵公（虛谷陵公）。陵公恰逢聖明時代，蒙受皇帝的恩寵，他的道法更加光顯。而他的首座弟子，就是木巖植禪師（木巖植禪師）。禪師進入陵公門下，不僅參悟決斷其心要，而且兼得其文字印證。所以他的道法，沒有一點不同於陵公。起初禪師在寧地西峰弘法，後來到袁地的仰山，現在又遷居到杭州的慧云。門人收集他三次法會所說的，日常行住坐臥的言語，按照事情的順序記錄下來。認為禪師的道，雖然不完全在於言語之間，但通過他的言語所及，也可以知道他的道之所在。我私下觀察禪師的言語，機鋒峻峭，確實足以啓發學人的粗淺理解。至於他敷衍闡述的懇切，告誡的嚴格，那麼所謂的教律，他的道也不外乎這些。近來禪學的弊端，在於學徒只注重口耳之學，抄襲前人的言語，互相效仿，用虛假的知識欺騙自己和他人，忽略方便法門，顛倒真實，卻沒有人反省。那麼對於這件大事，究竟有什麼關係呢？學者如果能把禪師的言語，看作是捕魚的筌和捕兔的蹄，或許就能親眼見到而悟道了。陵公和禪師，都是我的同鄉人。我出生較晚，沒能進入陵公的門下，但有幸與禪師有交往。姑且敘述淵源的由來，來為他的語錄作序。忠文公（忠文公），文章勛業，是當時的表率，是開國的第一流人物，即使一個字一句話，都要取信於天下後世，難道會隨便許可別人嗎？而唯獨偏袒鄉里嗎？因此我知道木巖禪師的德行，一定有值得忠文公稱道的地方。所以忠文公，即使想避開鄉里的關係而不談木巖禪師，也是不可能的。可惜他的行跡泯滅不彰，姑且寫一篇簡略的序言代替小傳，來展現木巖禪師的風采。 曉山亮傳 元
【English Translation】 English version: Successively declined and withered away. Only Qin Gong (Qin Gong) remained steadfast, taking it upon himself to uphold the importance of this path [Buddhism]. The one who truly received his transmission was Xu Gu Ling Gong (Xu Gu Ling Gong). Ling Gong encountered a sagacious era and received the Emperor's favor, making his teachings even more illustrious. And his foremost disciple was Chan Master Mu Yan Zhi (Mu Yan Zhi). When the Chan Master entered Ling Gong's school, he not only contemplated and resolved the essential points of his mind, but also received his written seal of approval. Therefore, his path was no different from Ling Gong's. Initially, the Master propagated the Dharma at Xifeng in Ning, then he went to Yangshan in Yuan, and now he has moved to Huiyun in Hangzhou. His disciples collected his words from the three assemblies, the words of daily activities, and recorded them in the order of events. They believe that although the Master's path is not entirely in words, one can also know where his path lies through his words. I privately observe the Master's words, his sharp and precipitous wit is indeed enough to enlighten the superficial understanding of scholars. As for the earnestness of his detailed explanations and the strictness of his admonitions, the so-called precepts and rules are nothing more than these. The recent malpractice of Chan study lies in the fact that disciples only focus on oral learning, copying the words of the ancients, imitating each other, deceiving themselves and others with false knowledge, neglecting expedient means, reversing the truth, and no one reflects on this. Then what is the relationship with this important matter? If scholars can regard the Master's words as traps for catching fish and snares for catching rabbits, they may be able to witness and realize the path. Both Ling Gong and the Master are from my hometown. I was born later and did not have the opportunity to enter Ling Gong's school, but I was fortunate to have interactions with the Master. I will briefly describe the origin of the source to preface his recorded sayings. Duke Zhongwen (Zhongwen Gong), his literary achievements and meritorious service were the model of the time, the first-class figure in the founding of the country, even a single word or sentence, he would take to convince the world and future generations, how could he casually approve of others? And only favor his hometown? Therefore, I know that Chan Master Mu Yan's virtue must have something worthy of Duke Zhongwen's praise. Therefore, even if Duke Zhongwen wanted to avoid the relationship with his hometown and not talk about Chan Master Mu Yan, it was impossible. It is a pity that his deeds have been obscured, so I will write a brief preface to replace a short biography to show the demeanor of Chan Master Mu Yan. Biography of Xiaoshan Liang Yuan
亮。字曉山。河南信陽蕭氏子。誕夕室有光如晝。甫長茹素誦佛。不為俗營。父攜之宦遊棠。遂家焉。棠寶林寺僧至福。道高一時。師禮而祝髮。福示以禪要。有省。且指參古渝幽谷禪師。才入室。契如針芥。塵勞迸於一見。疑滯銷于片言 洪武壬子。歸棠建寶頂。大弘道化。時方選名德高流。有司以師聞。被 詔住報恩。遷大慈。 宸章屢降。有幽蘭久隱棠林下。不覺微香泄九天之句。師力求退院。久之乃 賜還山。初蜀藩。請師入內庭說法。贈以金襕衣錫缽諸物。並 上所錫賚。師受之存。為十方招提。始終不御也。嘗有示徒頌曰。甕里何曾走卻鱉。蝦跳元來不出鬥。出世若無堅固心。六道輪迴空自走。庚辰十月十三日。忽索浴更衣危坐。時天凈無雲。日輪亭午。但聞轟雷三陣。圓光現於空際。其數如之。遂化去。茶毗。舍利如注。
德昂傳
德昂。別號伏庵。會稽吳守正子也。元季兵起。守正避地石門。鎮苗兵亂。母禹氏。投水死。昂年十二。從守正歸越。未幾。守正亦死於兵。昂無所依。去金華山中。削染為僧。修攝精厲。居然耆宿。人望而敬之。及干戈甫定。渡錢塘省親墓。宋學士濂。序以送之。稱其至孝有儒行。會修元史。昂入京。以母死事。告于史氏。遂得列傳。歸治母墓。榜其居曰白雲
【現代漢語翻譯】 現代漢語譯本 亮，字曉山，河南信陽蕭氏之子。出生之夜，房間里光亮如白晝。剛長大就吃素誦佛，不為世俗之事營求。父親帶著他到棠地做官，於是就在那裡安家。棠地的寶林寺僧人至福，道德高尚，名聲一時。亮向他行禮並剃度出家。至福向他開示禪宗要義，亮有所領悟，並且指示他去參訪古渝的幽谷禪師。剛進入禪室，就如同鍼芥相投，一切塵世煩惱頓時消散，疑惑滯礙也在片言之間消除。洪武壬子年（1372年），亮回到棠地，建造寶頂寺，大力弘揚佛法。當時朝廷正在選拔有德行、有聲望的高僧，地方官員將亮的情況上報。於是被皇帝下詔入住報恩寺，后又遷往大慈寺。皇帝多次降旨，有『幽蘭長久隱於棠林之下，不知不覺間微香散發到九天之上』的詩句。亮極力請求辭去寺院職務，很久之後才被皇帝恩準返回山林。當初蜀王，請亮進入內廷說法，贈送給他金襕袈裟、錫缽等物品，並呈上皇帝所賞賜的物品。亮接受了這些物品並儲存起來，作為十方常住之用，始終沒有自己使用。曾經有開示徒弟的偈頌說：『甕里何曾走卻鱉，蝦跳元來不出鬥。出世若無堅固心，六道輪迴空自走。』庚辰年（1400年）十月十三日，忽然要求沐浴更衣，端正危坐。當時天空晴朗無雲，太陽當空照耀。只聽見轟隆隆三聲雷響，圓形光環出現在天空中，數量很多。於是圓寂。火化后，舍利如雨般降下。
德昂傳
德昂，別號伏庵，會稽吳守正的兒子。元朝末年戰亂興起，吳守正到石門避難。鎮苗發生兵亂，他的母親禹氏投水而死。德昂當時十二歲，跟隨吳守正回到越地。沒過多久，吳守正也死於戰亂。德昂無依無靠，就到金華山中，剃髮染衣做了僧人。他修行精進嚴厲，儼然像一位老修行，人們望見他都敬佩。等到戰亂剛剛平定，他渡過錢塘江去祭掃父母的墳墓。宋濂學士寫序為他送行，稱讚他非常孝順，有儒者的德行。恰逢修撰元史，德昂到京城，將他母親因兵亂而死的事情告訴史官，於是他的母親的事蹟得以列入史書。德昂回家治理母親的墳墓，並在他居住的地方題名為白雲。
【English Translation】 English version Liang, styled Xiaoshan, was a son of the Xiao family of Xinyang, Henan. On the night of his birth, the room was as bright as day. From a young age, he ate vegetarian food and recited Buddhist scriptures, not seeking worldly pursuits. His father took him to Tangdi while serving as an official, and they settled there. The monk Zhifu of Baolin Temple in Tangdi was of high moral character and renowned at the time. Liang paid respects to him and had his head shaved to become a monk. Zhifu instructed him in the essentials of Chan Buddhism, and Liang had some understanding. He was also directed to visit Zen Master Yougu of Guyu. As soon as he entered the room, they were like needle and thread, all worldly troubles vanished at once, and doubts were dispelled in a few words. In the Renzi year of Hongwu (1372), Liang returned to Tangdi and built Baoding Temple, vigorously promoting the Dharma. At that time, the court was selecting virtuous and highly respected monks, and local officials reported Liang's situation. He was then ordered by the emperor to reside at Bao'en Temple, and later moved to Da Ci Temple. The emperor issued decrees many times, including the line, 'An orchid has long been hidden under the Tang forest, and unknowingly its faint fragrance spreads to the ninth heaven.' Liang strongly requested to resign from his temple duties, and after a long time, he was finally granted permission by the emperor to return to the mountains. Initially, the Prince of Shu invited Liang to preach in the inner court, presenting him with a kasaya (Jinlan jiasha) , a begging bowl (Xibo), and other items, as well as the items bestowed by the emperor. Liang accepted these items and preserved them for the use of the Sangha (Shi Fang Zhao Ti), never using them himself. He once had a verse for his disciples, saying: 'How could a turtle ever run out of the jar? A shrimp's jump never leaves the dipper. If there is no firm resolve in leaving the world, one will only run in vain through the six realms of reincarnation.' On the thirteenth day of the tenth month of the Gengchen year (1400), he suddenly requested to bathe and change clothes, sitting upright in a dignified manner. At that time, the sky was clear and cloudless, and the sun was at its zenith. Only three thunderous sounds were heard, and circular lights appeared in the sky, numerous in number. Then he passed away. After cremation, relics (Sheli) fell like rain.
Biography of De'ang
De'ang, also known as Fu'an, was the son of Wu Shouzheng of Kuaiji. At the end of the Yuan Dynasty, war broke out, and Wu Shouzheng sought refuge in Shimen. During the rebellion of the Zhen Miao soldiers, his mother, Madam Yu, drowned herself. De'ang was twelve years old at the time and followed Wu Shouzheng back to Yue. Not long after, Wu Shouzheng also died in the war. De'ang, without any support, went to Jinhua Mountain, shaved his head, and became a monk. He cultivated diligently and strictly, appearing like an old practitioner, and people respected him when they saw him. When the war had just subsided, he crossed the Qiantang River to visit his parents' graves. Scholar Song Lian wrote a preface to send him off, praising him for being very filial and having the virtues of a Confucian. Coincidentally, when the history of the Yuan Dynasty was being compiled, De'ang went to the capital and told the historians about his mother's death due to the war, so his mother's deeds were included in the historical records. De'ang returned home to manage his mother's grave and inscribed the name 'White Cloud' on his residence.
。先隴鎮人。表為真母軒。昂。后不知所終。
形非親不生。性非形莫寄。凡見性明心之士。篤報本反始之誠。外此而求離。道逾遠。昂之見性明心。吾不知何如也。只哀哀一念。至勤至懇。亦足為吾道解嘲。雖大慧禪師。為父母立后。亦不過推廣此心。豈有一毫加於昂哉。
天淵浚．季芳聯二公傳
清浚。字天淵。臺之黃巖人。具戒游參。見古鼎銘公有所入。命司內記。說法於四明之萬壽。未幾。棄眾歸隱清雷峰中。薦紳先生。挽留不可得。宋公濂。作文送之。其略曰。余初未能識天淵。見其所裁輿地圖。縱橫僅尺有咫。而山川州郡。彪然在列。余固已奇其為人。而未知其能詩也。已而有傳之者。味沖澹而氣豐腴。得昔人句外之趣。余固已知其能詩。而猶未知其能文也。今年春。偶與天淵會於建業。因相與論文。其辯博而明捷。寶藏啟。而琛貝焜煌也。雲漢成章。而日星昭煥也。長江萬里。風利水駛。龍驤之舟。藉之以馳也。因徴其近制數篇讀之。皆珠圓玉潔。而法度謹嚴。余益奇其為人。傳之禁林。禁林諸公。多歎賞之。余竊以為。天淵之才。未必下於秘演浩初。其隱伏東海之濵。而未能大顯者。以世無儀曹與少師也。人恒言。文辭之美者蓋鮮。嗚呼。其果鮮乎哉。方今四海混同。文治聿興。
【現代漢語翻譯】 現代漢語譯本：先隴鎮人，被表彰為紀念其已故母親的軒室，之後便不知所終。
形體非父母不能產生，心性非形體無以寄託。凡是見到自性、明瞭本心的人，必定會真誠地報答根本、迴歸初始。除此之外而尋求解脫之道，只會越走越遠。我不知道昂是否見性明心，但僅僅是他那哀哀的思念，至誠至懇，也足以替我們的道義辯解。即使是大慧禪師為父母立后，也不過是推廣這種心意，難道還能比昂做得更多嗎？
天淵浚、季芳聯二公傳
清浚，字天淵，是臺州黃巖人。受具足戒后四處參學，在古鼎銘公處有所領悟，被任命掌管內記。曾在四明的萬壽寺說法。不久，便捨棄大眾，歸隱於清雷峰中。很多士紳先生挽留他，都不能成功。宋濂先生寫文章送別他，文章大略是這樣說的：我起初並不瞭解天淵，看到他繪製的輿地圖，縱橫只有一尺多，但山川州郡，都清晰地排列在上面，我因此覺得他這個人很奇特，但還不知道他能寫詩。後來有人把他的詩作給我看，詩味沖淡而氣韻豐腴，得到了古人句外的意趣，我因此知道他能寫詩，但仍然不知道他能寫文章。今年春天，我偶然在建業與天淵相會，於是就一起討論文章，他辯論時既廣博又明快，就像寶藏開啟，裡面的珍寶閃耀著光芒；又像雲漢織成錦繡，日月星辰閃耀著光輝；又像長江萬里，風順水流急，龍驤大船，憑藉它而飛馳。於是我向他索取近期的作品數篇來讀，都像珠子一樣圓潤，玉石一樣潔白，而且法度謹嚴。我更加覺得他這個人很奇特，就把他的事蹟傳到翰林院，翰林院的各位官員，大多讚歎欣賞他。我私下認為，天淵的才能，未必低於秘演和浩初。他隱居在東海之濱，而未能大顯身手，是因為世上沒有像儀曹和少師這樣的人來賞識他啊。人們常說，美好的文辭很少見，唉，難道真的很少見嗎？現在四海統一，文治正在興盛。
【English Translation】 English version: A person from Xianlong Town, honored with a memorial hall for his deceased mother, later disappeared without a trace.
The physical body cannot be born without parents, and the mind cannot reside without the physical form. All those who see their nature and understand their mind will sincerely repay their roots and return to the origin. Seeking liberation outside of this will only lead them further astray. I do not know if Ang saw his nature and understood his mind, but his mournful thoughts, sincere and earnest, are enough to defend our doctrine. Even the Great Master Dahui establishing descendants for his parents is merely an extension of this sentiment. Could he have done more than Ang?
Biography of Tianyuan Jun and Jifang Lian
Qingjun, styled Tianyuan, was a native of Huangyan in Taizhou. After receiving full ordination, he traveled and studied widely, gaining insight from Master Guding Ming, and was appointed to manage internal records. He preached at Wanshou Temple in Siming. Before long, he abandoned the congregation and retired to Qinglei Peak. Many gentry and scholars tried to persuade him to stay, but to no avail. Mr. Song Lian wrote an article to see him off, which roughly said: I did not initially understand Tianyuan. Seeing the map he drew, only a foot or so in size, yet with mountains, rivers, prefectures, and counties clearly arranged, I found him to be a remarkable person, but I did not know he could write poetry. Later, someone showed me his poems, which were light in flavor but rich in spirit, capturing the interest beyond the words of the ancients. I then knew he could write poetry, but still did not know he could write prose. This spring, I happened to meet Tianyuan in Jianye, and we discussed literature together. His arguments were broad and clear, like a treasure trove opened, with its jewels shining brightly; like the Milky Way woven into brocade, with the sun, moon, and stars shining brightly; like the Yangtze River for thousands of miles, with favorable winds and swift currents, allowing the dragon-like ships to speed along. So I asked him for several of his recent works to read, all of which were as round as pearls and as pure as jade, and meticulously crafted. I found him even more remarkable, and I spread his story to the Hanlin Academy, where the officials mostly admired and praised him. I privately believe that Tianyuan's talent is no less than that of Biyan and Haochu. He lives in seclusion on the coast of the East Sea, and has not been able to fully display his talents because there are no people like Yicao and Shaoshi to appreciate him. People often say that beautiful writing is rare. Alas, is it really so rare? Now that the world is unified and literary governance is flourishing.
將有如二公者。出荷斯文之任。倘見天淵所作。必亟稱之。浩初秘演。當不專美於前矣。或者則曰。天淵浮圖氏也。浮圖之法。以天地萬物為幻化。況所謂詩若文乎。是同然矣。一性之中。無一物不該。無一事不統。其大無外。其小無內。誠不可離而為二。茍如所言。則性外有餘物矣。人以天淵。為象為龍。此非所以言之也。天淵將東還。士大夫多留之。留之不得。詠歌以別之。以予與天淵相知尤深也。請序而送之。
道聯。字季芳。鄞人也。幼讀儒書。窮理命之學。長依薦嚴羲公。修沙門行。尋嘗內記于大天界寺。遂嗣法于凈覺禪師。矩度雍容。進退咸有恒則。蓋溫然如玉者也。藂林之中。咸器重之。或挽其為住持事。則謙然不敢當。且曰。我心學。未能盡明也。三乘十二分之說。亦未能盡通也。我歸四明山中。求諸己而已矣。宋公。亦作序送之。二公皆于道有聞。而退然不居。有高尚之風焉。宜乎。見稱于長者也。
示應傳
示應。寶曇其別號也。其先世。自汴入吳。宋丞相王文穆公之後。有居吳興者。祖父皆隱德弗耀。唯信慕出世法。母朱氏。奉佛尤謹。一夕夢僧踵門而娠。既而有僧自天目來。知斷崖禪師謝世。正夢時也。自是人皆謂。師為斷崖再世。在襁褓中。遇僧輒喜而笑。解禮佛疊足
【現代漢語翻譯】 現代漢語譯本：如果有像這兩位先生的人，承擔整理文稿的重任，如果看到天淵的作品，一定會立即稱讚他。那麼浩初的秘藏之作，就不該獨自美於前了。或許有人會說，天淵是信奉浮圖之道的僧人。浮圖之法，認為天地萬物都是虛幻變化的，更何況是詩歌文章呢？（其實）它們是相同的。在真如本性之中，沒有一樣事物不被包含，沒有一件事情不被統攝。它大到沒有邊際，小到沒有內部。確實不可分割為二。如果像他們所說的那樣，那麼本性之外還有剩餘的事物了。人們把天淵比作大象或龍，這不是正確的說法。天淵將要返回東方，很多士大夫都想挽留他，挽留不住，就用詩歌來送別他。因為我與天淵相知甚深，所以請允許我寫一篇序言來送他。
道聯（Daolian），字季芳（Jifang），是鄞縣人。年幼時就讀儒家書籍，深入研究義理和命運的學問。長大後跟隨薦嚴羲公（Jian Yan Xi Gong），修行沙門之行。不久后在大天界寺（Da Tianjie Temple）擔任內記，於是繼承了凈覺禪師（Jingjue Chanshi）的法脈。他的舉止雍容大方，進退都有一定的準則，就像一塊溫潤的美玉。叢林中的僧人都很器重他。有人想請他擔任住持，他卻謙虛地不敢當，並且說：『我的心學，還沒有完全明白。三乘十二分教的說法，也沒有完全通達。我還是回到四明山（Siming Mountain）中，向自己內心去尋求真理吧。』宋公（Song Gong）也寫了序言來送他。這兩位先生都對佛道有所領悟，卻退讓而不居功，有高尚的品格，所以被長者們所稱讚。
示應傳
示應（Shiying），寶曇（Baotan）是他的別號。他的先世，從汴（Bian）遷入吳（Wu），是宋朝丞相王文穆公（Wang Wenmu Gong）的後代。有居住在吳興（Wuxing）的人家，祖父都隱德不顯耀，唯獨信奉出世之法。他的母親朱氏（Zhu Shi），奉佛尤其虔誠。一天晚上夢見有僧人來到門前而懷孕。之後有僧人從天目山（Tianmu Mountain）來，得知斷崖禪師（Duanya Chanshi）圓寂，正好是她做夢的時候。從此人們都說，示應是斷崖禪師轉世。他在襁褓中，遇到僧人就高興地笑，懂得禮佛時疊足。
【English Translation】 English version: If there were men like these two gentlemen, undertaking the responsibility of compiling manuscripts, they would surely praise Tianyuan (name of a monk, meaning 'Heavenly Abyss') immediately upon seeing his works. Then Haochu's (name of another monk) secret works should not be solely admired. Perhaps someone might say, 'Tianyuan is a Buddhist monk.' The Buddhist teachings consider all things in heaven and earth as illusions, let alone poetry and prose. (In fact) they are the same. Within the one nature, there is nothing that is not encompassed, and no event that is not governed. It is so large that it has no exterior, and so small that it has no interior. It is indeed inseparable. If it were as they say, then there would be things remaining outside of the nature. People compare Tianyuan to an elephant or a dragon; this is not the proper way to speak of him. Tianyuan is about to return to the East, and many scholar-officials want to keep him here, but they cannot. So they bid him farewell with poems. Because I know Tianyuan very well, please allow me to write a preface to send him off.
Daolian (name of a monk), whose courtesy name is Jifang (another name), is a native of Yin (place name). As a child, he studied Confucian books, deeply researching the learning of principles and destiny. When he grew up, he followed Jian Yan Xi Gong (name of a person) to practice the life of a Shramana (Buddhist monk). Soon after, he served as an inner scribe at Da Tianjie Temple (name of a temple), and then inherited the Dharma lineage of Jingjue Chanshi (name of a Chan master). His demeanor was graceful and dignified, and his actions were always consistent. He was like a warm and gentle jade. The monks in the Sangha (Buddhist community) all respected him. Some wanted to invite him to be the abbot, but he humbly declined, saying, 'My understanding of mind-study is not yet complete. My understanding of the Three Vehicles and Twelve Divisions of teachings is also not yet thorough. I will return to Siming Mountain (name of a mountain) and seek the truth within myself.' Song Gong (name of a person) also wrote a preface to send him off. These two gentlemen both had insights into the Buddhist path, but they retreated and did not take credit, possessing a noble character, so they were praised by their elders.
Biography of Shiying
Shiying (name of a monk), Baotan (another name) is his alias. His ancestors moved from Bian (place name) to Wu (place name), and were descendants of Wang Wenmu Gong (name of a person), a Song Dynasty prime minister. Some lived in Wuxing (place name). His grandfather and father both had hidden virtues and did not show off, but only believed in the Dharma of transcending the world. His mother, Zhu Shi (name of a person), was especially devout in her devotion to the Buddha. One night, she dreamed that a monk came to her door and she became pregnant. Later, a monk came from Tianmu Mountain (name of a mountain) and learned that Duanya Chanshi (name of a Chan master) had passed away, which was exactly when she had the dream. From then on, people said that Shiying was the reincarnation of Duanya Chanshi. In his swaddling clothes, he would smile happily whenever he saw a monk, and he knew how to fold his feet in reverence to the Buddha.
而坐。所至緇白景從。莫不皆以和尚稱之。雖老師宿德致敬。坦不為讓。人爭施金帛。得之隨方立僧伽藍造佛像。余則給施貧乏。 高皇即位。訪求山林遺逸。及有道行之士。師被徴。應對稱 旨。賜膳慰勞。久之。令居龍河天界寺。 洪武十一年。 上以峨眉乃普賢應化之地。久乏唱導之師。曰無如應者。召見慰而遣之。居八年。蜀人咸被其化。時諸 藩邸王侯士庶。施者日至。乃于絕頂光相寺。范銅鑄大士像。構重板屋以覆之。二十四年。分僧清理釋教。 上諭僧錄司官。寶曇居蜀。人服其化。就委區理。訖事來朝。以次年六月。覆命京師。處置如式。深得 上心。天顏大悅。因奏先所居吳門集云妙隱大云三阿練若。同一根蒂。今離而為三。乞合為一。 上是其言。 敕賜南禪集云之額。期十月陛辭而還。而疾作矣。以六月初九日。瞑目跏趺而逝。時隆暑。顏色不變。芳香襲人。得壽五十有九。僧臘如之。 上聞。為之傷悼。尋遣官諭祭。飯僧三千員。茶毗。會者以萬計。其徒分遺骨。歸姑蘇峨眉。各建塔奉之。信士李正。因親侍日久。凡出處不約而先至。後事尤盡心焉。師平生不作表襮之行。而世共尊之。不為溢美之言。而人益信之。屢營梵剎。不居其功。云之若遺焉。非其了達生死皆如幻夢者。能若是乎。
【現代漢語翻譯】 現代漢語譯本：他禪坐修行，所到之處，無論僧人還是俗家弟子都跟隨在他身邊，沒有誰不稱他為『和尚』（對僧人的尊稱）。即使是年長的有德之士也對他表示尊敬，但他坦然接受，並不推讓。人們爭相佈施金錢財物，他得到后，便在各地建立僧伽藍（寺廟），塑造佛像，剩餘的則用來救濟貧困的人。高皇帝（明太祖朱元璋）即位后，訪求隱居在山林的賢士和有道行的人，應禪師被徵召入朝，他的應對符合皇帝的心意，皇帝賜予膳食並慰勞他。不久之後，皇帝命他居住在龍河天界寺。洪武十一年，皇帝認為峨眉山是普賢菩薩應化之地，長期缺乏能夠引導教化的大師，說沒有人比應禪師更合適。於是召見他並加以慰問后遣送他前往峨眉山。他在那裡住了八年，四川的人民都受到了他的教化。當時各藩王的府邸、王侯、士人和平民，每天都有人前來佈施。於是他在絕頂的光相寺，用銅鑄造了普賢菩薩的大像，並建造了多層的房屋來覆蓋它。洪武二十四年，朝廷分派僧人清理佛教事務，皇帝諭令僧錄司的官員說：『寶曇禪師在四川，人們都信服他的教化，就委託他管理這些事務，完畢后回朝。』到了第二年六月，又下令他回到京師，按照原樣處置事務，深得皇帝的賞識，皇帝非常高興。應禪師因此奏請說，他先前居住的吳門集云妙隱寺、大云寺、三阿練若（寂靜處），本是同一根源，現在卻分離為三處，希望合併爲一處。皇帝贊同他的建議，敕賜名為『南禪集云寺』的匾額。約定十月向皇帝辭行返回，但這時他生病了。在六月初九日，他閉上眼睛，結跏趺坐而逝。當時正值盛夏，他的臉色沒有改變，並且散發著芳香。享年五十九歲，僧臘（出家年數）也和他的年齡一樣。皇帝聽聞后，為此感到悲傷哀悼，隨即派遣官員前去祭奠，並齋僧三千人。火化時，參加的人數以萬計。他的弟子們分取他的遺骨，分別送回姑蘇和峨眉山，各自建造佛塔來供奉。信徒李正，因為長期侍奉應禪師，凡是應禪師的出行，他都不約而至，對於應禪師的後事尤其盡心盡力。應禪師平生不做自我標榜的行為，但世人都尊敬他。不為他做過分的讚美之詞，但人們更加信任他。多次營建寺廟，卻不居功自傲，說起來好像與他無關一樣。如果不是真正了達生死皆如幻夢的人，怎麼能做到這樣呢？ English version: He sat in meditation. Wherever he went, monks and laypeople followed him. Everyone called him 'Heshang' (a respectful term for a monk). Even senior and virtuous monks showed him respect, which he accepted without hesitation. People vied to donate gold and silk, which he used to establish Sangharamas (monasteries) and create Buddha images wherever he went. The remainder was given to the poor and needy. When Emperor Gao (Zhu Yuanzhang, the Hongwu Emperor) ascended the throne, he sought out hermits and virtuous individuals in the mountains and forests. The Master was summoned and his responses pleased the Emperor. He was granted a meal and comforted. After some time, he was ordered to reside at the Tianjie Temple in Longhe. In the eleventh year of Hongwu, the Emperor, considering Mount Emei to be the place where Samantabhadra (Puxian) manifested, and lacking a guiding teacher for a long time, said that no one was more suitable than Master Ying. He summoned him, comforted him, and sent him to Mount Emei. He resided there for eight years, and the people of Sichuan were all influenced by his teachings. At that time, the residences of various princes, nobles, scholars, and commoners made daily offerings. Therefore, at the Guangxiang Temple on the summit, he cast a large statue of Samantabhadra in bronze and built a multi-layered structure to cover it. In the twenty-fourth year of Hongwu, the court dispatched monks to manage Buddhist affairs. The Emperor instructed the officials of the Sangha Registry, saying, 'Baotan resides in Sichuan, and the people are convinced by his teachings. Entrust him with the management of these affairs, and then have him return to the court.' In the sixth month of the following year, he was ordered to return to the capital and handle affairs as before, which greatly pleased the Emperor. Master Ying then requested that the Jiyun Miaoyin Temple, Dayun Temple, and San Aranya (secluded retreat) in Wumen, where he had previously resided, were originally of the same root but are now separated into three places, and he wished to merge them into one. The Emperor approved his suggestion and bestowed the name 'Nanchang Jiyun Temple' upon it. He was scheduled to bid farewell to the Emperor in October and return, but he fell ill. On the ninth day of the sixth month, he closed his eyes and passed away in the lotus position. It was the height of summer, but his complexion did not change, and a fragrance filled the air. He lived to the age of fifty-nine, and his monastic age (years as a monk) was the same. Upon hearing this, the Emperor was saddened and mourned him. He immediately sent officials to offer sacrifices and held a feast for three thousand monks. Tens of thousands of people attended the cremation. His disciples divided his relics and returned them to Gusu and Mount Emei, where they each built pagodas to enshrine them. The faithful Li Zheng, having served Master Ying for a long time, always arrived uninvited before his departures and was especially devoted to his funeral arrangements. Throughout his life, Master Ying did not engage in self-promotion, yet the world respected him. No excessive praise was given to him, yet people trusted him even more. He repeatedly built temples but did not take credit for it, speaking of it as if it were unrelated to him. Only someone who truly understood that birth and death are like illusions could act in this way.
【English Translation】 He sat in meditation. Wherever he went, monks and laypeople followed him. Everyone called him 'Heshang' (a respectful term for a monk). Even senior and virtuous monks showed him respect, which he accepted without hesitation. People vied to donate gold and silk, which he used to establish Sangharamas (monasteries) and create Buddha images wherever he went. The remainder was given to the poor and needy. When Emperor Gao (Zhu Yuanzhang, the Hongwu Emperor) ascended the throne, he sought out hermits and virtuous individuals in the mountains and forests. The Master was summoned and his responses pleased the Emperor. He was granted a meal and comforted. After some time, he was ordered to reside at the Tianjie Temple in Longhe. In the eleventh year of Hongwu, the Emperor, considering Mount Emei to be the place where Samantabhadra (Puxian) manifested, and lacking a guiding teacher for a long time, said that no one was more suitable than Master Ying. He summoned him, comforted him, and sent him to Mount Emei. He resided there for eight years, and the people of Sichuan were all influenced by his teachings. At that time, the residences of various princes, nobles, scholars, and commoners made daily offerings. Therefore, at the Guangxiang Temple on the summit, he cast a large statue of Samantabhadra in bronze and built a multi-layered structure to cover it. In the twenty-fourth year of Hongwu, the court dispatched monks to manage Buddhist affairs. The Emperor instructed the officials of the Sangha Registry, saying, 'Baotan resides in Sichuan, and the people are convinced by his teachings. Entrust him with the management of these affairs, and then have him return to the court.' In the sixth month of the following year, he was ordered to return to the capital and handle affairs as before, which greatly pleased the Emperor. Master Ying then requested that the Jiyun Miaoyin Temple, Dayun Temple, and San Aranya (secluded retreat) in Wumen, where he had previously resided, were originally of the same root but are now separated into three places, and he wished to merge them into one. The Emperor approved his suggestion and bestowed the name 'Nanchang Jiyun Temple' upon it. He was scheduled to bid farewell to the Emperor in October and return, but he fell ill. On the ninth day of the sixth month, he closed his eyes and passed away in the lotus position. It was the height of summer, but his complexion did not change, and a fragrance filled the air. He lived to the age of fifty-nine, and his monastic age (years as a monk) was the same. Upon hearing this, the Emperor was saddened and mourned him. He immediately sent officials to offer sacrifices and held a feast for three thousand monks. Tens of thousands of people attended the cremation. His disciples divided his relics and returned them to Gusu and Mount Emei, where they each built pagodas to enshrine them. The faithful Li Zheng, having served Master Ying for a long time, always arrived uninvited before his departures and was especially devoted to his funeral arrangements. Throughout his life, Master Ying did not engage in self-promotion, yet the world respected him. No excessive praise was given to him, yet people trusted him even more. He repeatedly built temples but did not take credit for it, speaking of it as if it were unrelated to him. Only someone who truly understood that birth and death are like illusions could act in this way.
守仁．德祥二公傳
守仁。字一初。富春妙智寺阇黎也。詩文友德祥。字止庵。仁和人。二公當元末。有志於行道。因時危亂。鬱鬱不自得。遂肆力于詩。並有聲於時。一初嘗云。我輩從事文墨。非以廢道沽名。蓋有不得已也。止庵云。詩豈吾事耶。資黼黻焉耳。觀此。可知二公之心矣。一初詩。清簡有遠致。楊廉夫。極稱賞之。又善書。筆法遒勁。入我 朝被徴。為僧錄右善世。時南粵貢翡翠。一初題詩云。見說炎州進翠衣。網羅一日遍東西。羽毛亦足為身累。那得秋林靜處飛。 太祖見之怒曰。汝不欲仕我。謂我法網密耶。止庵。住徑山唱道。為禪者所宗。風化翕然。亦以西園詩忤 上。二公皆以詩賈禍。幾於不免。然止庵。律己甚嚴。臨眾有法。氣象巍然。一初日暮無聊。頗涉不羈。不得蒙法門矣。從是見二公之優劣。故止庵得稍酬初志。而一初則終於不振。至止庵就化。倚座示眾。若無經意于死生。脫然無系。景光尤可想而見也。
明河曰。非莊老不行六朝教也。非詩文不大宋元禪也。去古漸遠。餘波末流。自應至是。然道之真偽。與夫說之是非。吾猶得即其言而觀之。至於今則大不然。椎魯不文之人。冒棒喝為禪。以指經問字為諱。何暇于詩文。輕浮躁進之士。執門戶為教。方入室操戈
【現代漢語翻譯】 現代漢語譯本 守仁、德祥二公傳
守仁，字一初，是富春妙智寺的阇黎（Acharya，阿阇梨，意為導師）。他和詩文好友德祥，字止庵，是仁和人。這兩位先生在元朝末年，有志於修行佛道，但因為時局危難動亂，內心鬱悶不得志，於是就致力於詩歌創作，並且在當時頗有名聲。一初曾經說：『我們從事詩文創作，不是爲了荒廢修行佛道而沽名釣譽，實在是迫不得已啊。』止庵說：『詩歌難道是我的本職嗎？不過是用來裝飾點綴罷了。』由此可見這兩位先生的心志了。一初的詩，清麗簡潔而有深遠的意境，楊廉夫（楊載）非常稱讚賞識他。他又擅長書法，筆法遒勁有力。進入我朝（明朝）后，被徵召入朝廷，擔任僧錄司右善世（佛教官職）。當時南粵進貢翡翠，一初題詩說：『聽說炎州進貢翡翠衣，蒐羅網捕一日遍及東西。羽毛也足以成為身累，怎能像秋林中的鳥兒一樣安靜地飛翔。』太祖（朱元璋）看到后發怒說：『你是不想為我效力，認為我的法網嚴密嗎？』止庵，住在徑山弘揚佛法，被禪宗修行者所推崇。他的教化影響很大。他也因為西園詩觸怒了皇上。這兩位先生都因為詩歌惹來禍患，幾乎難以倖免。然而止庵，約束自己非常嚴格，面對大眾有規矩法度，氣度莊嚴。一初晚年生活無聊，頗有些放縱不羈，最終沒能得到佛法的庇佑。由此可見這兩位先生的優劣之處。所以止庵能夠稍微實現當初的志向，而一初則最終一蹶不振。等到止庵圓寂時，靠著座位向眾人告別，好像對生死毫不經意，灑脫無牽掛，他臨終時的情景尤其令人嚮往和懷念。
明河說：不依靠莊子、老子就無法推行六朝的教義，不依靠詩文就無法弘揚宋元時期的禪宗。離古越來越遠，餘波末流，自然會發展到這個地步。然而道的真偽，以及學說的正確與否，我還可以根據他們的言論來觀察。到了現在就完全不是這樣了。粗俗淺薄沒有文采的人，冒用棒喝作為禪法，把講解經書文字當作禁忌。哪裡有時間去研究詩文？輕浮急躁冒進的人，把門戶之見當作教義，剛入門就開始自相殘殺。
【English Translation】 English version The Biographies of Shoureng and Dexiang
Shoureng, styled Yichu, was an Acharya (teacher) of Miaozhi Temple in Fuchun. He and his friend Dexiang, styled Zhian, from Renhe, were fond of poetry and literature. At the end of the Yuan Dynasty, both were determined to practice the Buddhist path, but due to the perilous and chaotic times, they were frustrated and unable to fulfill their aspirations. Therefore, they devoted themselves to poetry, gaining considerable fame at the time. Yichu once said, 'Our engagement in poetry and literature is not to abandon the path and seek fame; it is out of necessity.' Zhian said, 'Is poetry my true calling? It is merely for embellishment.' From this, we can understand the aspirations of these two gentlemen. Yichu's poems were clear, concise, and had profound implications. Yang Lianfu (Yang Zai) greatly admired and appreciated him. He was also skilled in calligraphy, with powerful and vigorous strokes. After entering our dynasty (the Ming Dynasty), he was summoned to the court and served as the Right Shanshi (a Buddhist official) in the Sanglu Si (Buddhist Registry). At that time, Nanyue (Guangdong) presented tribute of jadeite. Yichu wrote a poem, 'Hearing that Yan Province presents jadeite garments, the nets of capture spread east and west in a day. Feathers are enough to become a burden, how can they fly quietly in the autumn forest?' The Taizu Emperor (Zhu Yuanzhang) was furious upon seeing it, saying, 'You do not wish to serve me, thinking my laws are strict?' Zhian resided at Jingshan, propagating the Dharma, and was revered by Chan practitioners. His teachings had a great influence. He also offended the Emperor with his poems about the West Garden. Both gentlemen suffered misfortune because of their poems, almost escaping punishment. However, Zhian was very strict with himself, had rules and methods when facing the public, and had a dignified presence. Yichu, in his later years, was bored and somewhat unrestrained, and ultimately failed to receive the blessings of the Dharma. From this, we can see the strengths and weaknesses of these two gentlemen. Therefore, Zhian was able to somewhat fulfill his initial aspirations, while Yichu ultimately declined. When Zhian passed away, he leaned on his seat to bid farewell to the crowd, as if he did not care about life and death, detached and unconcerned. His final moments are especially admirable and memorable.
Minghe said: Without Zhuangzi and Laozi, it is impossible to promote the teachings of the Six Dynasties; without poetry and literature, it is impossible to promote the Chan Buddhism of the Song and Yuan Dynasties. As we move further away from antiquity, the remaining waves and currents will naturally develop to this point. However, the truth or falsehood of the Dao, and the correctness or incorrectness of the doctrines, I can still observe based on their words. Now, it is completely different. Vulgar and uncultured people misuse the use of shouts and blows as Chan practice, and regard explaining scriptures and words as taboo. Where is there time to study poetry and literature? Frivolous and impetuous people regard sectarianism as doctrine, and begin to fight among themselves as soon as they enter the room.
。是圖何有于莊老。愈趣而愈下。覺六朝宋元間。法道雖變古。猶為可觀。因記二師數語。感時之嘆。莫如今也。
雪庵和尚傳
雪庵和尚。名暨。不知其姓。當變時 文皇入京。和尚方壯年披剃。走西南重慶府之大竹善慶里。山水奇絕。和尚欲止之。其里隱士杜景賢。知和尚非嘗人。遂與之遊。往來白龍諸山。見山旁松柏灘。灘水清駛。蘿篁森蔚。和尚欲寺焉。景賢豪有力。亟為之寺。和尚率徒數人入居之。聽夕誦易乾卦。山中人固謂佛經。景賢知之。不忍問。懼不能安和尚。和尚亦知景賢意。改誦觀音經。寺因名觀音寺。和尚好讀楚辭。時時買一冊袖之。登小舟急棹進中流。朗誦一葉。輒投一葉於水。投已輒哭。哭已又讀。葉盡乃返。眾莫之知。景賢益憐敬之。終不問和尚。和尚好飲不戒。日注酒一壺俟客。客至輒飲。不則拉樵牧豎入飲。半酡呼豎兒和歌。歌竟瞑焉而寐。和尚頎而秀爽。指柔白翦翦。落筆成章不甚工。然意氣渙發。又能感愴人。或曰。和尚為建文時御史。死之日。其徒問。師即死宜銘何許人。和尚張目曰。松陽。問姓名不答。有詩若干篇。
當雪庵痛哭時。若遇善知識一點。吾見其渙然冰釋矣。用志不分。乃凝于神。回此以學道。何道之不克。故曰德山臨濟。若不出家學佛。
【現代漢語翻譯】 現代漢語譯本： 他（指時人）對莊周和老子的學說有什麼理解呢？（他們）越是追求，就越是走向下坡路。我覺得六朝到宋元之間，佛法和道統雖然改變了古制，但還算值得一看。因此，我記起了兩位老師（雪庵和杜景賢）的幾句話，感慨時世的嘆息，沒有比現在更甚的了。
雪庵和尚傳
雪庵和尚，名叫暨，不知道他的姓氏。當改朝換代的時候，文皇（指明成祖朱棣）進入京城。和尚正值壯年，剃度出家。他前往西南重慶府的大竹善慶里，那裡的山水奇特秀麗。和尚想要在那裡停留。那裡的隱士杜景賢，知道和尚不是普通人，於是與他交往。他們往來於白龍諸山之間，看到山旁的松柏灘，灘水清澈湍急，蘿蔓和竹林茂盛繁密。和尚想要在那裡建寺廟。杜景賢豪爽有力，立即為他建造了寺廟。和尚帶領幾個弟子入住其中。聽到（杜景賢）晚上誦讀《易經》的乾卦。山裡人本來以為是佛經。杜景賢知道真相，不忍心詢問，害怕不能讓和尚安心。和尚也知道杜景賢的心意，於是改誦《觀音經》。寺廟因此得名觀音寺。和尚喜歡讀《楚辭》，時常買一冊藏在袖子里。他登上小船，快速劃到江心，朗誦一篇，就將一篇投入水中。投完就哭泣。哭完又讀。書頁投完才返回。眾人都不理解他。杜景賢更加憐憫和尊敬他，始終不問和尚。和尚喜歡喝酒，不加節制。每天準備一壺酒等待客人。客人來了就一起喝。沒有客人就拉著打柴的或牧童一起喝。喝到半醉，就呼喚牧童唱歌。唱完就閉上眼睛睡覺。和尚身材高大而清秀爽朗，手指柔細白皙。寫起文章來，雖然不是很工整，但是意氣風發，又能使人感到悲傷。有人說，和尚是建文帝時的御史。臨死的那天，他的弟子問：『師父您即將去世，應該寫上哪裡人？』和尚睜大眼睛說：『松陽。』問他的姓名，他不回答。有詩若干篇。
當雪庵痛哭的時候，如果遇到善知識點撥一下，我看到他就會像冰雪消融一樣釋懷了。『用志不分，乃凝于神』，如果用這種精神來學道，什麼道不能成功呢？所以說，德山、臨濟，如果不出家學佛，
【English Translation】 English version: What understanding did he (referring to people of that time) have of Zhuang Zhou and Lao Tzu? The more they pursued, the more they declined. I feel that from the Six Dynasties to the Song and Yuan dynasties, although the Buddhist Dharma and the Taoist tradition changed the ancient systems, they were still worth seeing. Therefore, I remember a few words from the two teachers (Xue'an and Du Jingxian), lamenting the sighs of the times, none are more profound than now.
Biography of Monk Xue'an
Monk Xue'an, named Ji, his surname is unknown. When the dynasty changed, Emperor Wen (referring to Zhu Di, the Yongle Emperor of the Ming Dynasty) entered Beijing. The monk was in his prime, shaved his head and became a monk. He went to Dazhu Shanqingli in Chongqing Prefecture in the southwest, where the mountains and rivers were unique and beautiful. The monk wanted to stay there. The hermit Du Jingxian, knowing that the monk was no ordinary person, associated with him. They traveled back and forth between the Bailong Mountains, seeing the Songbai Shoal beside the mountain, the shoal water was clear and rapid, and the vines and bamboo forests were lush and dense. The monk wanted to build a temple there. Du Jingxian was generous and powerful, and immediately built a temple for him. The monk led several disciples to live in it. Hearing (Du Jingxian) reciting the Qian hexagram of the Book of Changes in the evening. The people in the mountains originally thought it was a Buddhist scripture. Du Jingxian knew the truth, but couldn't bear to ask, fearing that he would not be able to make the monk feel at ease. The monk also knew Du Jingxian's intention, so he changed to reciting the Guanyin Sutra. The temple was therefore named Guanyin Temple. The monk liked to read the Chu Ci, often buying a copy and hiding it in his sleeve. He boarded a small boat, quickly rowed to the middle of the river, recited a chapter, and threw a chapter into the water. After throwing it, he wept. After weeping, he read again. He only returned after all the pages were thrown away. No one understood him. Du Jingxian felt more pity and respect for him, and never asked the monk. The monk liked to drink alcohol without restraint. He prepared a pot of wine every day to wait for guests. When guests came, they would drink together. If there were no guests, he would pull woodcutters or herdsboys to drink together. Half drunk, he would call the herdsboy to sing. After singing, he would close his eyes and sleep. The monk was tall and handsome, with slender and white fingers. When writing articles, although not very neat, he was full of spirit and could make people feel sad. Some people said that the monk was an official during the Jianwen Emperor's reign. On the day of his death, his disciple asked: 'Master, you are about to die, where should we write that you are from?' The monk opened his eyes wide and said: 'Songyang.' When asked his name, he did not answer. He had several poems.
When Xue'an was crying bitterly, if he had met a knowledgeable person to give him some guidance, I would have seen him relieved like ice and snow melting. 'Concentrating the will without distraction leads to spiritual focus.' If this spirit is used to study the Tao, what Tao cannot be achieved? Therefore, it is said that Deshan and Linji, if they had not become monks to study Buddhism,
定為曹孟德孫仲謀無疑。世出世法一揆。惜哉。雪庵之不遇。如臨濟德山者。一點化也。
大善國師傳
實哩沙哩卜得啰。東印土拶葛麻國王之第二子也。父母感奇夢而生。在童真位。聰敏不凡。而百無所欲。唯見佛法僧。則深起敬信。年十六。請命出家。遣禮孤捺啰納麻曷薩彌為師。剃落受具。資受學業。習通五明。闔國臣庶。以師戒行精嚴。智慧明瞭。尊稱為五明板的達。師足跡周遍五天。從化得度者甚眾。凡過道場塔廟。必躬伸盡敬。至地涌塔。脩敬卓錫。而禪塔以久圮。勸國王修治。脫管心木。木下紀師名號。眾咸異之。永樂甲午。入中國。謁 文皇帝于奉天殿。應對稱 旨。命居海印寺。丁酉。奉 命游清涼山。還都。召見武英殿。天語溫慰。寵賚隆厚。授僧錄闡教。命居能仁寺。歲甲辰。 仁宗昭皇帝。舉薦揚大典。師掌行。特授師號圓覺妙應慈慧普濟輔國光范弘教灌頂大善大國師。賜金印寶冠供具儀仗。乙巳。 宣宗章皇帝。舉薦。亦命師掌行。師平生。不矜名。不崇利。外示聲聞。內修大行。遇 恩寵而志意愈謙。涉諸緣而戒行彌確。在京師。受度弟子數千輩。各隨器宇誘掖之。漸引次升。不立遏捺。難行蹊徑。使人望崖而不敢前。將化。謂弟子不啰加實哩等曰。吾自西天行化至此。今
【現代漢語翻譯】 現代漢語譯本： 這無疑是曹操和孫權的結合。世間法和出世間法本為一體。可惜啊，雪庵沒有遇到像臨濟和德山那樣一點就開悟的善知識。
大善國師傳
實哩沙哩卜得啰（Śrī Śarīputra，舍利弗），是東印度拶葛麻（Jagaddala）國王的第二個兒子。他的父母因感應到奇異的夢而生下他。他從小就非常聰明，沒有任何慾望，唯獨見到佛、法、僧三寶，就深深地敬信。十六歲時，他出家，拜孤捺啰納麻曷薩彌（Gunaranama Mahasami）為師，剃度受具足戒，接受並學習各種學業，精通五明。全國的臣民都因為國師戒行精嚴，智慧明瞭，而尊稱他為五明班智達。國師的足跡遍佈五天竺（印度），從他教化而得度的人非常多。凡是經過道場、佛塔、寺廟，必定親自恭敬禮拜。到地涌塔時，他脩敬並駐錫於此。因為禪塔已經坍塌很久，他勸國王修繕。在脫落的管心木上，發現了記載著國師名號的文字，眾人都感到驚異。永樂甲午年，他來到中國，在奉天殿謁見明成祖文皇帝，應對合乎皇帝的心意，被命令住在海印寺。丁酉年，奉皇帝的命令遊歷五臺山清涼寺，回京后，在武英殿受到召見，皇帝言語溫和慰問，賞賜豐厚，授予僧錄司闡教，命他住在能仁寺。甲辰年，明仁宗昭皇帝舉薦揚大典，國師掌管僧錄司事務，特授師號為圓覺妙應慈慧普濟輔國光范弘教灌頂大善大國師，賜予金印、寶冠、供具、儀仗。乙巳年，明宣宗章皇帝舉薦，也命國師掌管僧錄司事務。國師一生，不追求名聲，不崇尚利益，外表示現聲聞的行持，內心修持菩薩的大行。遇到皇帝的恩寵，他的志向和意願更加謙虛，經歷各種因緣，他的戒行更加堅定。在京城，他所度化的弟子有數千人，他根據每個人的根器進行引導，逐漸提升他們的境界，不設立障礙，不走艱難的道路，不讓人望而卻步。臨近圓寂時，他對弟子不啰加實哩（Buddhaśrī）等人說：『我從西天來此弘法，如今……』
【English Translation】 English version: This is undoubtedly a combination of Cao Cao (Cao Mengde) and Sun Quan (Sun Zhongmou). Worldly and other-worldly dharmas are essentially one. It's a pity that Xue'an didn't encounter a wise teacher like Linji or Deshan, who could enlighten him with a single point.
The Biography of Great Good National Master
Śrī Śarīputra (舍利弗) was the second son of the king of Jagaddala (拶葛麻) in East India. His parents conceived him after experiencing an auspicious dream. From childhood, he was exceptionally intelligent and without desires, holding deep reverence and faith only for the Buddha, Dharma, and Sangha. At the age of sixteen, he renounced the world and took Gunaranama Mahasami (孤捺啰納麻曷薩彌) as his teacher, receiving ordination and studying various disciplines, becoming proficient in the five sciences. The ministers and people of the entire country revered him as the 'Paṇḍita of the Five Sciences' due to his strict adherence to precepts and clear wisdom. The National Master's footsteps spread throughout the Five Indias (India), and many were liberated through his teachings. Whenever he passed by monasteries, pagodas, or temples, he would personally pay his respects. Upon arriving at the Earth-Emerging Pagoda, he paid homage and stayed there. Because the Chan pagoda had been dilapidated for a long time, he advised the king to repair it. On the detached core wood, writings recording the National Master's name were found, which amazed everyone. In the year Jiawu of the Yongle era, he came to China and met Emperor Chengzu (文皇帝) in the Fengtian Hall. His responses pleased the Emperor, and he was ordered to reside in Haiyin Temple. In the year Dingyou, he was ordered by the Emperor to travel to Qingliang Mountain (清涼山). Upon returning to the capital, he was summoned to the Wuying Hall, where the Emperor spoke to him with gentle comfort and bestowed generous rewards, appointing him as the 'Elucidator of Teachings' in the Sangha Registry and ordering him to reside in Nengren Temple. In the year Jiachen, Emperor Renzong (仁宗昭皇帝) recommended Yang Dadian, and the National Master took charge of the Sangha Registry affairs, specially bestowing upon him the title of 'Perfectly Enlightened, Wonderfully Responsive, Compassionate, Beneficent, Universally Saving, Supporting the Nation, Glorifying the Dharma, Propagating Teachings, Initiating, Great Good National Master,' and granting him a golden seal, jeweled crown, offerings, and ceremonial guards. In the year Yisi, Emperor Xuanzong (宣宗章皇帝) recommended him, and also ordered the National Master to take charge of the Sangha Registry affairs. Throughout his life, the National Master did not seek fame or pursue profit, outwardly demonstrating the conduct of a Śrāvaka while inwardly cultivating the great practices of a Bodhisattva. When encountering the Emperor's favor, his aspirations and intentions became even more humble, and through various circumstances, his adherence to precepts became even more steadfast. In the capital, he converted thousands of disciples, guiding each according to their individual capacities, gradually elevating their states, not creating obstacles, and not taking difficult paths that would cause people to hesitate and retreat. As he approached Parinirvana, he said to his disciples, including Buddhasri (不啰加實哩): 'I came here from the Western Regions to propagate the Dharma, and now...'
化緣已周。行將逝矣。汝等。各當善護如來大法。毋少懈怠。言訖。儼然而寂。實宣德丙午正月十三日也。訃聞。 上悼嘆之。命有司具葬儀。阇維。收舍利于香山鄉。塔而藏之。遺命分藏清涼山。圓照寺亦建塔焉。
德琮傳
德琮。姓杜氏。唐拾遺子美之後也。出家崇山。自食其力。水耕火種。兩股皆有日炙痕。博通內外典。素不出山教化。人罕知之。 成祖使中官至汴。廉得其名。還奏於朝。適西番進一僧至。言三教九流。無不通徹。堪為中國王者師。 上不悅曰。堂堂天朝。豈無一人可當之。詔徴德琮至。賜金襕袈裟銀缽盂。明旦普召眾僧。各坐高幾。辯對其僧。談吐出入九經。滔滔如注水。琮訥于應對。眾初疑之。有頃。忽問西僧。諦字何義。西信應稍遲。琮乃大聲訓解。鳩大藏。探儒書。歷示以字學之義曰。此而不知。焉用稱學。西僧羞恚。頂禮歎服辭去。 上喜。召入賜坐。即日授左善世。為作室雞鳴山。以為修藏之所。年五十七。說偈示寂。 詔起塔于山之陰。賜御祭者三。
息庵觀公傳
慧觀。別號息庵。胡忠簡公銓之後也。依青原虛白鏡公為沙彌。青原深山中鄉。先生陳宗舜。時來寓靜。師事之甚謹。日暮受教。繇是博通文學。既長。剃落遊方。從名德啓發。沛然有所悟
【現代漢語翻譯】 現代漢語譯本 化緣已經完成，我將要離世了。你們各位，應當好好守護如來的大法，不要有絲毫懈怠。說完這些話，就安詳地圓寂了。實際上是宣德丙午年正月十三日。訃告傳到朝廷，皇上非常悲痛。命令有關部門準備葬禮，進行火化（阇維），在香山鄉收集舍利，建塔安葬。遺囑還要求分一部分舍利安放在清涼山，圓照寺也建塔供奉。
德琮傳
德琮，姓杜，是唐朝拾遺杜甫的後代。在崇山出家，自食其力，自己耕田種地，兩條腿上都有被太陽曬過的痕跡。廣泛通曉佛家和儒家的經典。平時不輕易下山教化，所以很少有人知道他。明成祖派太監到汴梁，瞭解到他的名聲，回來稟告朝廷。當時正好有個西域的僧人前來，聲稱精通三教九流，可以做中國皇帝的老師。皇上不高興地說：『堂堂天朝，難道就沒有一個人可以勝任嗎？』於是下詔徵召德琮進京，賜給他金襕袈裟和銀缽盂。第二天，召集眾僧，各自坐在高高的幾案旁，與西域僧人辯論。那西域僧人談吐之間引經據典，滔滔不絕。德琮不善於應對，大家開始懷疑他。過了一會兒，德琮忽然問西域僧人，『諦』字是什麼意思。西域僧人回答稍有遲疑。德琮於是大聲講解，引用大藏經，探究儒家書籍，詳細地展示字學的含義說：『這個都不懂，還用什麼自稱有學問？』西域僧人感到羞愧惱怒，頂禮膜拜，表示歎服，然後告辭離去。皇上很高興，召見德琮並賜座。當天就授予他左善世的官職，在雞鳴山為他建造住所，作為他修習佛法的地方。五十七歲時，說了偈語后圓寂。皇上下詔在雞鳴山的北面建塔，並三次派人進行御祭。
息庵觀公傳
慧觀，別號息庵，是胡忠簡公胡銓的後代。跟隨青原虛白鏡公做沙彌。青原在深山之中，陳宗舜先生，當時來這裡安靜地居住，慧觀非常恭敬地侍奉他，每天晚上接受他的教誨，因此廣泛通曉文學。長大后，剃度出家，四處遊歷參學，跟隨有名望的僧人學習，忽然有所領悟。
【English Translation】 English version Having completed the alms round, I am about to pass away. All of you should diligently protect the great Dharma of the Tathagata, without the slightest懈怠 (xièdài, negligence). After saying these words, he passed away peacefully. It was indeed the thirteenth day of the first month of the Bingwu year of the Xuande era. When the news of his death reached the court, the Emperor was deeply saddened. He ordered the relevant departments to prepare the funeral rites, perform cremation (阇維, Shéwéi), collect the relics at Xiangshan Township, and build a pagoda to enshrine them. His will also stipulated that some of the relics should be enshrined at Qingliang Mountain, and a pagoda should also be built at Yuanzhao Temple.
Biography of Decong
Decong, whose surname was Du, was a descendant of Du Fu (杜甫), the Left Remonstrance Official (拾遺, Shíyí) of the Tang Dynasty. He became a monk at Chongshan Mountain, supporting himself by his own labor, cultivating the land and planting crops. His legs were marked by the sun. He was well-versed in both Buddhist and Confucian classics. He rarely went down the mountain to teach, so few people knew of him. The Chengzu Emperor (成祖, Chéngzǔ) sent an eunuch to Bianliang, who learned of his reputation and reported it to the court. At that time, a monk from the Western Regions came, claiming to be proficient in the Three Teachings (三教, Sānjiào) and Nine Schools (九流, Jiǔliú), and capable of being a teacher to the Chinese Emperor. The Emperor was displeased and said, 'In the dignified Celestial Dynasty, is there not a single person who can be competent?' He then issued an edict summoning Decong to the capital, bestowing upon him a golden kasaya (金襕袈裟, Jīnlán jiāshā) and a silver alms bowl (銀缽盂, Yín bōyú). The next day, he summoned all the monks, each sitting on a high table, to debate with the Western monk. The Western monk spoke eloquently, quoting scriptures and classics. Decong was not good at responding, and everyone began to doubt him. After a while, Decong suddenly asked the Western monk, 'What is the meaning of the character '諦' (dì, truth)?' The Western monk hesitated slightly in his response. Decong then explained loudly, citing the Great Treasury of Scriptures (大藏經, Dàzàngjīng), exploring Confucian books, and explaining the meaning of the character from the perspective of philology, saying, 'If you do not even know this, how can you claim to be learned?' The Western monk felt ashamed and angry, prostrated in admiration, and then took his leave. The Emperor was pleased and summoned Decong to sit with him. On the same day, he appointed him Zuo Shanshi (左善世, Left Good World), and built a residence for him on Jiming Mountain as a place for him to practice Buddhism. At the age of fifty-seven, he spoke a verse and passed away. The Emperor issued an edict to build a pagoda on the north side of Jiming Mountain, and sent imperial offerings three times.
Biography of Xi'an Guangong
Huiguan, also known as Xi'an, was a descendant of Hu Quan (胡銓), the Lord of Loyalty and Simplicity (忠簡公, Zhōngjiǎngōng). He became a novice monk (沙彌, Shāmí) under Qingyuan Xubai Jinggong. Qingyuan was in the deep mountains. Mr. Chen Zongshun, at that time, came to reside there quietly. Huiguan served him very respectfully, receiving his teachings every evening, and therefore became widely versed in literature. After growing up, he shaved his head and became a monk, traveling around to study with famous monks, and suddenly had an enlightenment.
入。拄杖之跡。幾遍寰中。居蜀最久。蜀獻王供養之。嘗曰。此真道人也。府寮多老成名士。皆下禮于師。正統改元。初至北京。尊信者合力。建一剎于城之東北隅。居之。參謁問道者。履滿戶外。一日楊東里。造其室見函香施供相繼踵。因戲之之云。如日中一食。樹下一宿何。師徐曰。學人假是致其誠。吾不可卻。公何異焉。及入視之。蕭然無長物。惟忠簡公。及楊忠襄。楊文節。胡剛簡四公。遺像在焉。東里又云。不猶滯于相乎。師曰。之數公。名德相高。皆山川之毓靈。國家之元氣。且胡楊世好。是四紙。吾先人所寶。吾敢忽諸。東里嘆曰。師好賢重德如此。豈尋嘗離倫絕類。自詭欺世。以為高者之倫哉。未幾坐脫去。善信塔而祀之以屋。有語錄一帙。東里為書其首行之。
德然傳(附道安)
德然。號唯庵。華亭張氏子。生具異相。左足下有一痣。口能容拳。舌能䑛鼻。七歲誦法華經于杭之天龍寺。慨然有遊方之志。初見石屋珙公。后參千巖長禪師。大有契證。珙。囑以緣在吳松。為書松隱二字與之。素首座。以福薄不可出世為人。爾其步素公之後塵乎。遂歸里于城南。結庵以居。揭珙書為額。足不越閫者數年。嘗劙指血。命高行僧道謙。書華嚴經八十一卷。 洪武初。以有道徴。未幾以病還。
【現代漢語翻譯】 現代漢語譯本： 入。拄杖的足跡遍佈天下。在四川居住最久，蜀獻王供養他，曾說：『這真是得道之人啊。』府中的官吏多是老成有名的士人，都以禮對待他。正統元年，他初到北京，信徒們合力在城東北角建了一座寺廟給他居住。前去參拜請教的人，鞋子堆滿了門外。一天，楊東里到他的住所，看到贈送香和供品的絡繹不絕，於是開玩笑說：『像你這樣日中一食，樹下一宿的人，要這麼多供奉干什麼呢？』師父慢慢地說：『學佛之人以此表達他們的誠意，我不能拒絕。你這樣做又有什麼區別呢？』等到進去看他的住所，空空蕩蕩沒有什麼多餘的東西，只有忠簡公、楊忠襄、楊文節、胡剛簡四位公的畫像在那裡。楊東里又說：『這不還是執著于表象嗎？』師父說：『這幾位公，名聲和德行都很高尚，都是山川孕育的英靈，國家的棟樑之才。況且胡楊兩家世代交好，這四張畫像，是我的先人所珍視的，我怎麼敢怠慢呢？』楊東里感嘆道：『師父如此喜愛賢才，重視德行，難道是那些尋常的離經叛道、自吹自擂來欺騙世人，以求得高位的人能比的嗎？』不久后，師父坐化圓寂。信徒們建塔並將房屋覆蓋其上以祭祀他。留有語錄一卷，楊東里為之題寫了首行。
德然傳（附道安）
德然，號唯庵，華亭張氏之子。出生時就具有奇異的相貌，左腳下有一顆痣，口能容納拳頭，舌頭能舔到鼻子。七歲時在杭州的天龍寺誦讀《法華經》，慨然有云游四方的志向。起初拜見石屋珙公（Shiwu Gong），後來參拜千巖長禪師（Qianyan Zhang Chanshi），大有領悟。石屋珙公囑咐他與吳松有緣，寫了『松隱』二字給他。素首座（Su Shouzuo）認為他福薄，不適合出世為人，勸他跟隨自己的腳步。於是德然回到家鄉華亭城南，結廬而居，將石屋珙公所書『松隱』懸掛于門額之上，數年足不出戶。曾經割破手指，用血命高行僧道謙（Daoqian）書寫《華嚴經》八十一卷。洪武初年，朝廷因為他有道而徵召他，不久后因病返回。
【English Translation】 English version: He entered. The traces of his staff were all over the world. He lived in Sichuan the longest, and the King Xian of Shu provided for him, saying, 'This is truly a man of the Dao.' The officials in the government were mostly experienced and famous scholars, and they all treated him with respect. In the first year of the Zhengtong reign, he first arrived in Beijing. Believers worked together to build a temple in the northeast corner of the city for him to live in. Those who came to visit and ask questions filled the doorway with their shoes. One day, Yang Dongli visited his residence and saw a continuous stream of people offering incense and donations, so he jokingly said, 'Someone like you who eats one meal a day and sleeps under a tree, what do you need so many offerings for?' The master slowly said, 'Disciples use this to express their sincerity, and I cannot refuse. How are you any different?' When he entered to look at his residence, it was empty and there was nothing extra, only the portraits of Duke Zhongjian, Yang Zhongxiang, Yang Wenjie, and Hu Gangjian were there. Yang Dongli then said, 'Isn't this still being attached to appearances?' The master said, 'These dukes are all of high reputation and virtue, and they are all the spirits nurtured by the mountains and rivers, and the pillars of the country. Moreover, the Hu and Yang families have been friends for generations, and these four portraits are treasured by my ancestors, how dare I neglect them?' Yang Dongli sighed and said, 'The master loves talent and values virtue so much, how can he be compared to those ordinary people who defy morality, boast and deceive the world to seek high positions?' Not long after, the master passed away in meditation. Believers built a pagoda and covered it with a house to enshrine him. There is a collection of his recorded sayings, and Yang Dongli wrote the title for it.
Biography of Deran (with Dao'an)
Deran, styled Wei'an, was the son of the Zhang family of Huating. He was born with unusual features. He had a mole on the sole of his left foot, his mouth could hold a fist, and his tongue could lick his nose. At the age of seven, he recited the Lotus Sutra at Tianlong Temple in Hangzhou, and he had a strong desire to travel around. He first met Shiwu Gong (Stone Hut Gong), and later visited Qianyan Zhang Chanshi (Thousand Cliff Zen Master), and had great enlightenment. Shiwu Gong instructed him that he had an affinity with Wusong, and wrote the two characters 'Song Yin' (Pine Hermitage) for him. Su Shouzuo (Chief Monk Su) believed that he had little fortune and was not suitable to be a monk, and advised him to follow in his footsteps. So Deran returned to his hometown south of Huating City, built a hermitage to live in, and hung the 'Song Yin' written by Shiwu Gong above the door. He did not step out of the gate for several years. He once cut his finger and used his blood to have the highly virtuous monk Daoqian (Path Modest) write eighty-one volumes of the Avatamsaka Sutra. In the early years of the Hongwu reign, the court summoned him because of his virtue, but he returned due to illness not long after.
嘗曰。學佛法人。無徒恃見地。一知半解。濟得何事。顧力行何如耳。繇是愈益精勵。間亦為韻語。不與人倡和。自適而已。有船居詩十首。清絕可誦。又建七級塔。奉藏血書法寶。二十一年四月十四日。辭眾。泊然而逝。塔全身於松隱庵。法子曰道安。矢節礪行。有乃父風。常行般舟三昧。永樂丙申。年七十七化去。遺偈云。不會掘地計天。也解虛空打楔。驚起須彌倒舞。海底蝦蟆吞月。踏翻生死大洋。說甚漚生漚滅。
妙智．明瑄二師傳
妙智。號白猷。浙東楊氏子。孺時。哺以葷腥輒吐。自是素食。楊氏固世信佛乘。一日隨父誦法華經。至火宅求解。父異之。十四出家。依靈鷲寺東林長老。林目其穎秀欲試之。適月出。林出對曰。日瞑來看天際月。何患無明。師指佛龕燈。應聲云。燭殘剔起佛前燈。管教續𦦨。林喜曰。此子再來人也。吾所有不足以待之。因勉令遍參。由是南造雪峰。西抵峨嵋。躡天臺雁宕。叩參諸識。深得言外之旨。嘗嘆曰。佛法無深淺。但在力行。茍無得掠虛。雖望隆佛祖。於己何益。后入廬山。于天池舊址。葺茅居焉。母陳氏。年七十餘。一日暴卒而蘇。語家人曰。昨至一處。見宮室嚴邃。叩其門。門者不許入。指我歸路。仍與偈云。八十四年獅子母。偶因風燭悟無常。好個
【現代漢語翻譯】 現代漢語譯本：他曾經說過：『學佛的人，不要只是憑藉見解，一知半解的，能成什麼事？不如努力實踐。』因此他更加精進努力，偶爾也寫些韻文，但不與人唱和，只是自己欣賞。有《船居詩》十首，清新絕妙，可以誦讀。又建造七級寶塔，供奉收藏佛法寶物。永樂二十一年四月十四日，他向眾人告別，安詳地去世了。全身安葬在松隱庵的塔中。他的弟子名叫道安，堅守節操，磨礪德行，有他父親的風範。經常修行般舟三昧（常行立定，一心念佛之法）。永樂丙申年，七十七歲時去世，留下遺偈說：『不會掘地測量天，也懂得在虛空中打楔子。驚起須彌山倒舞，海底的蝦蟆吞食月亮。踏翻生死的大海，說什麼水泡的生滅。』
妙智、明瑄二師傳
妙智，號白猷，是浙東楊氏的兒子。小時候，餵他葷腥食物就吐。從此以後就吃素。楊氏家族本來就世代信奉佛教。一天，他跟隨父親誦讀《法華經》，讀到『火宅求解』時，父親感到很驚異。十四歲出家，依止靈鷲寺的東林長老。東林長老認為他聰穎秀拔，想試探他。恰逢月亮升起，東林長老出對說：『日落後看天邊的月亮，何必擔心沒有光明。』妙智指著佛龕上的燈，應聲回答說：『蠟燭將盡時剔亮佛前的燈，保證能夠繼續照耀。』東林長老高興地說：『這孩子是再來人啊！我所擁有的不足以等待他。』於是勉勵他四處參學。因此他南到雪峰，西到峨嵋，攀登天臺山、雁蕩山，拜訪參學各位有識之士，深刻領會了言語之外的旨意。曾經感嘆說：『佛法沒有深淺之分，關鍵在於努力實踐。如果不能真正領悟，即使希望像佛祖一樣偉大，對自己又有什麼益處呢？』後來進入廬山，在天池舊址，搭建茅屋居住。他的母親陳氏，七十多歲，一天突然去世又甦醒過來，告訴家人說：『昨天到了一處地方，看見宮室莊嚴深邃。敲門，看門人不讓我進去，指給我回去的路，還給了我一首偈語說：『八十四年的獅子母，偶然因為風燭而醒悟無常。好個』
【English Translation】 English version: He once said, 'Those who study Buddhism should not merely rely on their views. What can be accomplished with a superficial understanding? It is better to strive for diligent practice.' Therefore, he became even more diligent and assiduous, occasionally composing verses, but not engaging in call-and-response with others, simply enjoying it himself. He has ten 'Boat Dwelling Poems,' which are pure and exquisite, worthy of recitation. He also built a seven-story pagoda to enshrine and preserve the precious Dharma treasures. On the fourteenth day of the fourth month of the twenty-first year of Yongle, he bid farewell to the assembly and passed away peacefully. His entire body was enshrined in the pagoda at Songyin Hermitage. His disciple, named Dao'an, upheld his principles and cultivated his conduct, possessing the demeanor of his father. He often practiced the Pratyutpanna Samadhi (a method of constant walking and single-minded mindfulness of the Buddha). In the Bing Shen year of Yongle, at the age of seventy-seven, he passed away, leaving behind a final verse: 'Unable to measure the sky by digging the earth, yet understanding how to drive a wedge into the void. Startling Mount Sumeru into an upside-down dance, the toad at the bottom of the sea swallows the moon. Trampling over the great ocean of birth and death, what is there to say about the arising and ceasing of bubbles?'
Biographies of Masters Miaozhi and Mingxuan
Miaozhi, styled Baiyou, was a son of the Yang family of eastern Zhejiang. As an infant, he would vomit whenever fed meat or fish. From then on, he was a vegetarian. The Yang family had been devout Buddhists for generations. One day, he followed his father in reciting the Lotus Sutra, and when they reached the passage on 'seeking liberation from the burning house,' his father was amazed. At the age of fourteen, he left home to become a monk, relying on Elder Donglin of Lingjiu Temple. Elder Donglin considered him intelligent and outstanding and wanted to test him. It happened that the moon was rising, and Elder Donglin presented a couplet: 'After sunset, look at the moon in the sky; why worry about the absence of light?' Miaozhi pointed to the lamp on the Buddha's altar and responded immediately: 'When the candle is about to burn out, trim the lamp before the Buddha; ensure that it continues to shine.' Elder Donglin rejoiced and said, 'This child is a reborn being! What I possess is not enough to wait for him.' Therefore, he encouraged him to travel and study widely. Thus, he went south to Xuefeng, west to Mount Emei, climbed Mount Tiantai and Yandang Mountain, and visited and consulted various knowledgeable individuals, deeply understanding the meaning beyond words. He once lamented, 'The Buddha-dharma has no depth or shallowness; the key lies in diligent practice. If one cannot truly comprehend, even if one hopes to be as great as the Buddha, what benefit is there to oneself?' Later, he entered Mount Lu and built a thatched hut at the old site of Tianchi. His mother, Madam Chen, over seventy years old, suddenly died one day and then revived. She told her family, 'Yesterday, I went to a place and saw magnificent and profound palaces. I knocked on the door, but the gatekeeper would not let me in, pointing me to the way back and giving me a verse, saying: 'The eighty-four-year-old lioness, accidentally awakened to impermanence by a flickering candle. What a'
愚溪勤唸佛。天風吹送藕花香。時師在廬山。自號感溪云。後母果八十四歲卒。永樂戊子秋夜。師與靜主數輩向月。忽吟汪鼎新詩。庵無人守。庚申夜。池有荷開子午花。眾問何意。笑而不答。浹旬晨起。沐浴端坐。謂眾曰。今日庚午矣。偈曰。內無內外無外。七十二年。隨方不礙。撇下臭皮袋。良久曰。自在。遂寂。
明瑄。蜀江津人。有戒行。性至孝。嘗夜臥心動。曰。是必吾親之故也。遂夜馳二百里至家。母果病。刲股以進。母尋愈。感異云籠室之瑞。里有盜者。夢師領一將軍。持斧將斬之。祈哀得免。明日詣師求解。師曰。吾夢亦然。可速悔改。不然禍及無救。后盜迷如故。一日暴疾。連呼瑄師救我救我。無幾何死矣。師年八十而化。山下人。見五色雲中。持錫飄然而去。
啟東白傳
善啟。字東白。曉庵其號。姓楊氏。蘇之長洲人。楊故簪組。累世家吳之支硎山。值兵徙北郭。父永年。母陸氏。師甫能言通佛典。父母異之。命入無量壽院。禮永茂為落髮師。既長。屏跡龍山。窮日夜力于經史百氏不輟。聲譽隱然起。少師姚公廣孝。善世洽公南洲。皆器重之。而典記于洽公者甚久。永樂元年。主蘇之永定。六年。主松之延慶。逾年擢本府副都綱。住南禪寺。尋應 召纂修永樂大典。預校大
【現代漢語翻譯】 現代漢語譯本 愚溪勤唸佛（愚溪努力唸誦佛號）。天風吹送藕花香（自然的風吹來蓮花的香味）。時師在廬山（當時的老師在廬山）。自號感溪云（自己號稱感溪云）。後母果八十四歲卒（繼母果然八十四歲去世）。永樂戊子秋夜（永樂戊子年的秋夜）。師與靜主數輩向月（老師和靜主等幾個人對著月亮）。忽吟汪鼎新詩（忽然吟誦汪鼎新的詩）。『庵無人守』（庵里沒有人守護）。庚申夜（庚申夜裡）。『池有荷開子午花』（池塘里有荷花開了子午花）。眾問何意（大家問是什麼意思）。笑而不答（笑著不回答）。浹旬晨起（過了十天早上起來）。沐浴端坐（洗澡後端正坐好）。謂眾曰（對大家說）。『今日庚午矣』（今天就是庚午日了）。偈曰（留下偈語說）。『內無內外無外（內心沒有內也沒有外，也沒有內外之分）。七十二年（七十二年）。隨方不礙（隨處安住都沒有妨礙）。撇下臭皮袋（丟下這臭皮囊）。』良久曰（過了很久說）。『自在（自在了）。』遂寂（於是圓寂）。 明瑄（明瑄）。蜀江津人（是蜀江津人）。有戒行（有持戒的行為）。性至孝（天性非常孝順）。嘗夜臥心動（曾經晚上睡覺時心神不寧）。曰（說）。『是必吾親之故也』（這一定是我的親人有事）。遂夜馳二百里至家（於是連夜趕了兩百里路到家）。母果病（母親果然生病了）。刲股以進（割下大腿上的肉給母親吃）。母尋愈（母親不久就痊癒了）。感異云籠室之瑞（感應到奇異的云籠罩著房間的祥瑞）。里有盜者（村裡有個小偷）。夢師領一將軍（夢見明瑄法師帶領一個將軍）。持斧將斬之（拿著斧頭要砍他）。祈哀得免（祈求饒恕才得以免除）。明日詣師求解（第二天到明瑄法師那裡請求解釋）。師曰（法師說）。『吾夢亦然（我的夢也是這樣）。可速悔改（你應該趕快悔改）。不然禍及無救（不然災禍降臨就沒救了）。』后盜迷如故（後來小偷執迷不悟）。一日暴疾（有一天突然得了急病）。連呼瑄師救我救我（連續呼喊明瑄法師救我救我）。無幾何死矣（沒過多久就死了）。師年八十而化（明瑄法師八十歲圓寂）。山下人（山下的人）。見五色雲中（看見五彩雲中）。持錫飄然而去（拿著錫杖飄然而去）。 啟東白傳（啟東白傳） 善啟（善啟）。字東白（字東白）。曉庵其號（曉庵是他的號）。姓楊氏（姓楊）。蘇之長洲人（是蘇州長洲人）。楊故簪組（楊家世代為官）。累世家吳之支硎山（世世代代居住在吳地的支硎山）。值兵徙北郭（遇到戰亂遷徙到北郭）。父永年（父親叫永年）。母陸氏（母親是陸氏）。師甫能言通佛典（善啟剛會說話就能理解佛經）。父母異之（父母覺得他很特別）。命入無量壽院（讓他進入無量壽院）。禮永茂為落髮師（拜永茂為剃度師）。既長（長大后）。屏跡龍山（隱居在龍山）。窮日夜力于經史百氏不輟（日夜不停地努力研究經史百家）。聲譽隱然起（聲譽漸漸顯揚）。少師姚公廣孝（少年時期的老師姚廣孝）。善世洽公南洲（善世洽公南洲）。皆器重之（都很器重他）。而典記于洽公者甚久（而在洽公那裡做書記很久）。永樂元年（永樂元年）。主蘇之永定（主持蘇州的永定寺）。六年（六年）。主松之延慶（主持松江的延慶寺）。逾年擢本府副都綱（過了一年升爲本府副都綱）。住南禪寺（住在南禪寺）。尋應 召纂修永樂大典（不久應召參與編纂永樂大典）。預校大（參與校對大藏經）。
【English Translation】 English version 'Yu Xi diligently recited the Buddha's name. The heavenly breeze carried the fragrance of lotus blossoms. The master was at Mount Lu (Lushan). He styled himself Ganxi Yun. His stepmother indeed passed away at the age of eighty-four. On an autumn night in the Wuzi year of Yongle, the master and several others, including Jingzhu, faced the moon and suddenly recited Wang Dingxin's poem, 『The hermitage is unguarded.』 On a Gengshen night, 『lotuses bloomed in the pond with Zi-Wu flowers.』 When asked about the meaning, he smiled without answering. Ten days later, he arose in the morning, bathed, and sat upright. He said to the assembly, 『Today is Gengwu.』 He left a verse saying, 『Inside there is no inside, outside there is no outside, there is no distinction between inside and outside. For seventy-two years, I have been unhindered wherever I go. I cast off this stinking skin bag.』 After a long while, he said, 『At ease.』 Then he passed away peacefully. Ming Xuan was from Shujiangjin. He upheld the precepts and was extremely filial. Once, he felt uneasy in his heart while sleeping at night and said, 『This must be because of my parents.』 So he rode two hundred li (Chinese miles) to his home that night. His mother was indeed ill. He cut flesh from his thigh to feed her, and his mother soon recovered. He sensed an auspicious sign of strange clouds enveloping the room. There was a thief in the village who dreamed that the master led a general holding an axe, about to behead him. He begged for mercy and was spared. The next day, he went to the master to seek an explanation. The master said, 『I had the same dream. You should quickly repent, or else disaster will strike and there will be no salvation.』 Later, the thief remained deluded as before. One day, he suddenly fell ill and repeatedly cried out, 『Master Xuan, save me, save me!』 He died not long after. The master passed away at the age of eighty. People below the mountain saw him holding a staff in five-colored clouds, drifting away. Biography of Qi Dongbai Shan Qi, styled Dongbai, Xia'an was his sobriquet. His surname was Yang, and he was from Changzhou in Suzhou. The Yang family had been officials for generations and had lived in Zhiqi Mountain in Wu for generations. Due to war, they moved to the northern suburbs. His father was Yongnian, and his mother was Lady Lu. The master could understand Buddhist scriptures as soon as he could speak, which his parents found extraordinary. They ordered him to enter the Amitayus Monastery and took Yongmao as his tonsure master. After growing up, he secluded himself in Longshan, devoting himself day and night to the study of classics, history, and various schools of thought. His reputation gradually rose. The young master Yao Guangxiao and Shanshi Qia Gong Nanzhou both valued him highly, and he served as a clerk under Qia Gong for a long time. In the first year of Yongle, he presided over Yongding Monastery in Suzhou. In the sixth year, he presided over Yanqing Monastery in Songjiang. The following year, he was promoted to Deputy Dudugang of the prefecture and resided in N禪 Monastery. Soon after, he was summoned to compile the Yongle Encyclopedia and participated in proofreading the Great (Buddhist) Canon.
藏經。 賜金縷袈裟一襲。時三殿災。 詔求直言。師上疏陳利病。不報。一時名人。如沈民望。王希范。王汝玉。陳嗣初。錢溥。趙宗文。皆與師為方外交。嘗遇牡丹盛開。邀集題賞。錢塘瞿宗吉。雄于詞賦。師與對壘。常用一韻往復百首。詞鋒益銳。海內傳焉。此師之緒餘也。正統八年十一月八日卒。距 洪武三年十一月十五日。世壽七十五。僧臘六十。即示寂之歲。弟子等奉柩。歸葬于舊隱龍山。遵治命也。錢文通公溥。銘其塔。敘曰。夫以交之深者知必至也。言之伙者情必厚也。昔宣德間。大理卿胡公概。巡撫東吳。威聲大振。于師獨加敬禮。時溥方冠。欲應鄉舉謁公。師忽見而喜之。遂入白于公。得預鄉舉。然溥亦始聆論議。察其動止。毅然一儒者。繇是往還[款-士+止]洽。數日不見。必折簡招之。簡類歐語。作字有帖意。見必肅衣。焚香啜茗。坐語移時。去則且談且送。或閉戶發篋。出古人真跡。對閱評品。詩文皆不務蹈襲以為奇。至論儒釋之辯曰。且各為其教。又曰。東魯垂道。西竺見性。皆莫先於厚本。故雖離父母。養生送死。一務從厚。與兄弟極友。愛撫諸侄。教養兼至。交四方宿儒名緇必以誠。未嘗見惰容。然非其人。亦未嘗與交此。韓子謂墨名而儒行者也。溥也荷師期待既久。倘以余齒。
【現代漢語翻譯】 現代漢語譯本：
藏經。（指收藏的佛教經典）
皇帝賜予金縷袈裟一件。當時三殿發生火災。
皇帝下詔徵求直言。法師上疏陳述利弊，但沒有得到迴應。當時的名人，如沈民望、王希范、王汝玉、陳嗣初、錢溥（姓名）、趙宗文（姓名），都與法師有方外之交。曾經遇到牡丹盛開，邀請大家一起題詩賞花。錢塘的瞿宗吉（姓名）擅長辭賦，法師與他對壘，常用一個韻腳往復作詩百首，文辭鋒利，名聲傳遍海內。這些都是法師的餘事。正統八年十一月八日圓寂，距離洪武三年十一月十五日，世壽七十五歲，僧臘六十年。就在示寂的那一年，弟子們奉靈柩，歸葬于以前隱居的龍山，這是遵照遺命。錢文通公錢溥（姓名），為法師的塔撰寫銘文，敘述說：『以交往之深，可知情誼之篤；以言語之多，可知情意之厚。』從前宣德年間，大理卿胡公概（姓名），巡撫東吳，威名遠揚，唯獨對法師格外尊敬。當時錢溥（姓名）剛成年，想要應鄉試拜見胡公。法師忽然見到錢溥（姓名）而喜歡他，於是入內稟告胡公，使錢溥（姓名）得以參加鄉試。然而錢溥（姓名）也開始聆聽法師的議論，觀察他的舉止，儼然是一位儒者。因此兩人往來密切，數日不見，必定寫信邀請。信的格式類似歐陽詢的字型，寫字有書法意味。見面必定整理衣冠，焚香喝茶，坐著談話很久。離開時，總是邊談邊送。或者關上門打開箱子，拿出古人的真跡，一起閱讀評論。詩文都不追求模仿古人而以創新為奇。至於談論儒釋的辯論，法師說：『且各自為自己的教義。』又說：『東魯（指孔子）傳道，西竺（指佛教）見性，都莫先於重視根本。』所以即使離開父母，在養生送死方面，一定務求從厚。與兄弟極其友愛，愛撫諸侄，教育培養兼顧。與四方有名的儒士和僧人交往，必定以誠相待，未曾見過懈怠的樣子。然而不是那種人，也未曾與他交往。韓愈說這是墨家的名聲而行儒家之事的。我錢溥（姓名）承蒙法師期待已經很久，希望用我的餘生。
【English Translation】 English version:
Collected Scriptures. (Referring to collected Buddhist scriptures)
The Emperor bestowed a gold-threaded kasaya (robe). At that time, the Three Palaces suffered a fire.
The Emperor issued an edict seeking candid advice. The Master submitted a memorial detailing the advantages and disadvantages, but received no response. Contemporary celebrities, such as Shen Minwang (name), Wang Xifan (name), Wang Ruyu (name), Chen Sichu (name), Qian Pu (name), and Zhao Zongwen (name), all maintained non-secular friendships with the Master. Once, encountering a profusion of blooming peonies, they gathered to compose poems and appreciate the flowers. Qu Zongji (name) of Qiantang, skilled in poetry and prose, engaged in poetic duels with the Master, often composing a hundred poems using the same rhyme, back and forth, his literary prowess growing ever sharper, and his fame spread throughout the country. These were but the Master's diversions. He passed away on the eighth day of the eleventh month of the eighth year of the Zhengtong era, seventy-five years from the fifteenth day of the eleventh month of the third year of the Hongwu era, with sixty years of monastic life. In the year of his passing, his disciples escorted his coffin and returned it for burial at his former hermitage on Dragon Mountain, in accordance with his will. Qian Wentong Gong Qian Pu (name) inscribed his pagoda, narrating: 'From the depth of the relationship, one knows the sincerity of the affection; from the abundance of words, one knows the intensity of the sentiment.' Formerly, during the Xuande era, Dali Qing (Chief Justice) Hu Gonggai (name), while touring and pacifying Dongwu, possessed great prestige, yet he showed particular respect to the Master. At that time, Qian Pu (name) had just come of age and wished to visit Hu Gong to take the local examination. The Master suddenly saw Qian Pu (name) and was pleased with him, so he went inside to inform Hu Gong, enabling Qian Pu (name) to participate in the local examination. However, Qian Pu (name) also began to listen to the Master's discussions and observe his conduct, truly resembling a Confucian scholar. Therefore, their interactions were close, and if they did not see each other for several days, he would certainly send a letter inviting him. The style of the letters resembled Ouyang Xun's calligraphy, and the writing had calligraphic intent. Upon meeting, he would certainly tidy his clothes, burn incense, and drink tea, sitting and talking for a long time. When leaving, he would always talk and see him off. Or he would close the door and open a box, taking out authentic works of ancient people, reading and commenting on them together. His poems and essays did not seek to imitate the ancients but to be original and unique. As for discussing the debate between Confucianism and Buddhism, the Master said: 'Let each follow their own teachings.' He also said: 'Confucius in Donglu (referring to Confucius) transmitted the Way, and Buddhism in Xizhu (referring to Buddhism) saw the nature, both giving priority to the foundation.' Therefore, even if separated from parents, in matters of nurturing life and seeing off the dead, one must strive to be generous. He was extremely loving to his brothers, affectionate to his nephews, and comprehensive in his education and upbringing. He treated famous Confucian scholars and monks from all directions with sincerity and had never been seen with a lazy expression. However, he never associated with those who were not of that kind. Han Yu said that this was the reputation of Mohism but the practice of Confucianism. I, Qian Pu (name), have long been under the Master's expectations, and I hope to use my remaining years.
無負於斯世。則亦無負于所知矣。
(何氏叢說云。錢文通。小時即有文譽。郡中有一僧。名善啟。號曉庵。有詩名能書。乃十大高僧之流亞也。永樂中 召至京師。修大典。后為僧官。住南禪。周文襄公為巡撫。甚重之。每公事稍暇。即往南禪。與啟公談語。時錢文通為秀才。亦與啟公交款。一日學中散堂。過謁啟公。以藍衫置欄栒上。繼而文襄適至。屏當不及。文襄問之。啟公因稱文通之才。文襄即請相見。索其舊作。觀之。大加賞識。遂為相知○何氏言巡撫。是周。錢自云是胡。當是兩時。胡前而周后)。
啟原傳
啟原。姓張氏。太初其字。日本人也。九歲祝髮。習教乘。精戒律。喜觀中國文字。能指斥利病。又心慕中國名山禪老之盛。觀光之志益決。以吳元年航海而來。足跡幾遍寰宇。叩諸禪蒙印可。 洪武丙寅。入安固梅公洞。見四山環翠。兩石相沓。中虛若禪龕。相對悵然曰。禪客相逢只彈指。此心能有幾人知。此地可息吾足矣。是山久為虎蟒之窟。樵斧不入。荊棘彌天。自師居之。諸孽屏息。山下居民。時見峰頂有光。稍來親近。不數年遂成叢席。聞風訪道者。嘗數百人。永樂丙戌。立生塔于院南。以為退修待寂之所。曰吾老矣。自為之無累後人。明年三月一日清晨。禮佛畢。入
【現代漢語翻譯】 現代漢語譯本：不辜負這個時代，也就沒有辜負所學知識了。
（何氏叢說記載：錢文通年少時就以文才著稱。郡里有一位僧人，名叫善啟（法號曉庵），以詩歌和書法聞名，是十大高僧一流的人物。永樂年間，被召到京城，參與編修大典。後來擔任僧官，住在南禪寺。周文襄公擔任巡撫時，非常器重他，每次公務稍有空閑，就去南禪寺與啟公交談。當時錢文通還是個秀才，也與啟公關係很好。一天，學堂散學后，他去拜訪啟公，將藍色長衫放在欄桿上。不久，周文襄公恰好來到，錢文通躲避不及。文襄公詢問，啟公便稱讚錢文通的才華。文襄公立即請他相見，索取他以前的作品觀看，非常賞識，於是成爲了相知的朋友。何氏說的是周文襄公擔任巡撫的時候，錢文通自己說是胡巡撫的時候，應該是兩個時期。胡巡撫在前，周文襄公在後。）
啟原傳
啟原，姓張，字太初，是日本人。九歲剃度出家，學習佛教教義，精通戒律，喜歡閱讀中國的文字，能夠指出其中的優缺點。又仰慕中國名山大寺和高僧大德的盛況，觀光的願望更加堅定。在吳元年乘船渡海而來，足跡幾乎遍佈全國，拜訪各位禪師尋求印可。洪武丙寅年，進入安固梅公洞，看到四面環山，翠綠一片，兩塊石頭相互重疊，中間空虛像禪房一樣，相對悵然地說：『禪客相逢只彈指，此心能有幾人知。』這裡可以作為我休息的地方了。這座山很久以來是老虎和蟒蛇的巢穴，樵夫不敢進入，荊棘遍佈。自從啟原禪師居住在這裡，各種妖孽都屏息了。山下的居民，時常看到山頂有光芒，漸漸前來親近。不到幾年就形成了一個寺廟。聽到風聲前來拜訪求道的人，常常有數百人。永樂丙戌年，在寺院南面建造生塔，作為退隱修行等待圓寂的地方，說：『我老了，自己建造，不會連累後人。』第二年三月初一清晨，禮佛完畢，進入
【English Translation】 English version: To not fail this world is to not fail what one has learned.
(He Shi's Miscellaneous Sayings records: Qian Wentong had a reputation for his literary talent from a young age. There was a monk in the county named Shanqi (號 Xia'oan), known for his poetry and calligraphy, and was one of the top ten eminent monks. During the Yongle reign, he was summoned to the capital to participate in the compilation of the grand canon. Later, he served as a monastic official and resided in Nanchan Temple. When Duke Zhou Wenxiang served as governor, he greatly valued him, and whenever he had some free time from official duties, he would go to Nanchan Temple to converse with Master Qi. At that time, Qian Wentong was still a scholar and also had a good relationship with Master Qi. One day, after school was dismissed, he went to visit Master Qi, placing his blue robe on the railing. Soon after, Duke Zhou Wenxiang happened to arrive, and Qian Wentong was unable to avoid him. Duke Zhou Wenxiang inquired, and Master Qi praised Qian Wentong's talent. Duke Zhou Wenxiang immediately asked to meet him, requested to see his previous works, and greatly appreciated them, thus becoming close friends. He Shi said it was when Duke Zhou Wenxiang was the governor, while Qian Wentong himself said it was when Governor Hu was in office, so it must have been two different periods. Governor Hu was before, and Duke Zhou Wenxiang was after.)
Biography of Qiyuan
Qiyuan, whose surname was Zhang and courtesy name was Taichu, was a Japanese. He was tonsured at the age of nine, studied Buddhist teachings, and was proficient in precepts. He enjoyed reading Chinese texts and could point out their strengths and weaknesses. He also admired the flourishing of famous mountains and old Zen masters in China, and his desire to visit became even stronger. In the first year of Wu, he sailed across the sea, and his footprints almost covered the entire country, visiting various Zen masters seeking endorsement. In the Bingyin year of Hongwu, he entered the Mei Gong Cave in Angu, saw the surrounding mountains, lush and green, and two stones overlapping each other, with a void in the middle like a Zen chamber, and said with a sigh: 'Zen guests meet only to snap their fingers, how many people can know this mind?' This place can be where I rest my feet. This mountain had long been a den of tigers and pythons, and woodcutters dared not enter, with thorns covering the sky. Since Master Qiyuan resided here, all the evil creatures have retreated. The residents at the foot of the mountain often saw light on the top of the mountain and gradually came closer. In less than a few years, a monastery was formed. Those who came to visit and seek the Way upon hearing the news often numbered in the hundreds. In the Bingxu year of Yongle, he built a living pagoda in the south of the monastery as a place for retreat and waiting for nirvana, saying: 'I am old, I will build it myself, so as not to burden future generations.' On the first day of the third month of the following year, early in the morning, after finishing the Buddha's rituals, he entered
塔端坐。眾奔視。已逝矣。宣德間。開塔見。頭髮披垂。指甲曲繞。聞風雷震仍閉之。師有語錄三卷。會通儒釋。言道無滯也。
復見心傳(如筏)
來複。字見心。豫章豐城王氏子。以日南至生。故取易卦語識之。有志行清凈行。欲絕塵獨立。遂歸釋氏。與同袍恭肅翁。誓屏諸緣。直明涅槃妙旨。久之。窺見全體無礙。然未以為至。走雙徑。謁南楚悅禪師。自陳厥故。當機交觸。如鶻落兔走。不間一發。悅。深然之。留司內記。越三載。復約標士瞻。修西方凈土。于吳天平山。刻期破障。比禪觀尤力。浙省右丞相達公九成。慕師精進。起住蘇之虎丘。辭不赴。會兵起。避地會稽山中慈溪。與會稽鄰壤。中有定水院。直東海之濵。幽闃遼夐。可以縛禪。復延師出主之。師為起其廢。禪門典禮。依次舉行。瓶錫翩翩來萃。乞食養之。共激揚第一義諦。尋以干戈載途。不能見母。作室寺東澗。取陳尊宿故事。名為蒲庵。示思親也。自時厥後。鄞人士。請師居天寧寺。時寺為戍軍營。子女[狂-王+(廿/(土自土)/ㄆ)]雜。其褻樓尤甚。師言于帥。閫移其屯。斥群奴。汛掃建。治其弊壞。一還舊貫。師望日以重。大夫士交疏勸。主杭之靈隱。適有 詔徴高行僧。師兩至南京。 賜食內廷。慰勞優渥。
【現代漢語翻譯】 現代漢語譯本： 塔端坐著。眾人奔去看視，已經圓寂了。宣德年間，開啟塔時看見，頭髮披散垂下，指甲彎曲纏繞。據說開啟時有風雷震動，於是又關閉了。這位禪師有語錄三卷，會通儒家和佛家思想，言談論道沒有阻礙。
來複禪師，又名見心，是豫章豐城王氏的兒子。因為出生在冬至日，所以取《易經》卦辭來記識他。他有志於修行清凈之行，想要脫離塵世獨立生活，於是皈依佛門。與同僚恭肅翁，發誓斷絕各種塵緣，直接明瞭涅槃的奧妙旨趣。很久以後，窺見了全體無礙的境界，然而不認為這是最高的境界。於是前往雙徑，拜謁南楚悅禪師，親自陳述自己的經歷。當機交鋒，如同老鷹捕捉兔子一般迅速，不容一絲空隙。悅禪師非常認可他，留他在寺內擔任書記。三年後，來複禪師與標士瞻約定，一同修習西方凈土法門，在吳地的天平山，約定時間破除障礙。他比禪觀更加努力。浙省右丞相達公九成，仰慕禪師的精進，想請他住持蘇州的虎丘寺，禪師推辭沒有前往。適逢戰亂發生，他避難到會稽山中的慈溪，慈溪與會稽相鄰，其中有個定水院，正對著東海邊，幽靜空曠，可以安心禪修。來複禪師應邀出任住持。禪師修復了寺院的廢墟，禪門的典禮，依次舉行。僧人紛紛前來聚集，靠著乞食來供養他們，共同激揚第一義諦。不久，因為戰亂不斷，無法見到母親，於是在寺院東邊的溪澗旁建造房屋，取陳尊宿的故事，命名為蒲庵，以此表達思念母親的心情。從那以後，鄞縣的人士，請禪師居住在天寧寺。當時寺院被戍守的軍隊佔據，男女混雜，污穢不堪。禪師向將帥進言，將軍隊移走，驅逐奴僕，打掃乾淨，修繕破敗的地方，使寺院恢復了原貌。禪師的聲望日益增長，大夫士紳紛紛寫信勸請，請他住持杭州的靈隱寺。恰逢皇帝下詔徵召有高尚德行的僧人，禪師兩次前往南京，皇帝在內廷賜予食物，慰勞非常優厚。
【English Translation】 English version: He sat in the pagoda. The crowd rushed to see, but he had already passed away. During the Xuande period (1426-1435), when the pagoda was opened, they saw his hair hanging down and his fingernails curved around. It is said that there was thunder and lightning when it was opened, so it was closed again. The master has three volumes of recorded sayings, which integrate Confucianism and Buddhism, and his discussions on the Tao are unimpeded.
Chan Master Lai Fu, also known as Jianxin (Seeing the Mind), was the son of the Wang family of Fengcheng, Yuzhang. Because he was born on the winter solstice, he was named after a hexagram from the I Ching. He aspired to cultivate pure conduct, wanting to live independently from the world, so he took refuge in Buddhism. Together with his colleague Gongsu Weng, he vowed to cut off all worldly ties and directly understand the subtle meaning of Nirvana. After a long time, he glimpsed the state of complete unobstructedness, but did not consider it the highest state. So he went to Shuangjing and visited Chan Master Yue of Nanchu, personally recounting his experiences. Their interaction was as swift as a falcon catching a rabbit, without any gap. Chan Master Yue deeply approved of him and kept him in the temple as a scribe. Three years later, Chan Master Lai Fu and Biao Shi Zhan agreed to practice the Western Pure Land Dharma together, at Tianping Mountain in Wu, setting a time to break through obstacles. He worked even harder than in Chan meditation. Da Gong Jiucheng, the Right Vice Minister of Zhejiang Province, admired the Chan Master's diligence and wanted to invite him to be the abbot of Huqiu Temple in Suzhou, but the Chan Master declined. Coincidentally, war broke out, and he took refuge in Cixi in the Kuaiji Mountains. Cixi is adjacent to Kuaiji, and there is a Dingshui Temple there, facing the East China Sea, quiet and secluded, suitable for peaceful Chan practice. Chan Master Lai Fu was invited to be the abbot. The Chan Master restored the ruins of the temple, and the Chan monastic ceremonies were held in order. Monks came to gather, relying on begging for food to support them, and together they promoted the First Principle. Soon, because of the constant warfare, he could not see his mother, so he built a house next to the stream east of the temple, taking the story of Venerable Chen as an example, naming it Pu Hermitage, to express his longing for his mother. From then on, the people of Yin County invited the Chan Master to reside at Tianning Temple. At that time, the temple was occupied by garrisoned troops, with men and women mixed together, and it was extremely defiled. The Chan Master spoke to the general, who moved the troops away, drove out the servants, cleaned up, and repaired the dilapidated places, restoring the temple to its original state. The Chan Master's reputation grew day by day, and officials and gentry wrote letters of invitation, inviting him to be the abbot of Lingyin Temple in Hangzhou. Coincidentally, the emperor issued an edict to summon monks of high virtue, and the Chan Master went to Nanjing twice, where the emperor bestowed food in the inner court and gave generous consolation.
洎建普薦會。師奉 來升座說法。辭意剴切。聞者咸有警云。師敏朗淵毅。非惟克修內學。形於詩文。氣魄雄而辭調古。有識之儒。多自以為不及。其推師者。李諭德好文。則曰。任道德為住持。假文字為遊戲。陳狀元祖仁則曰。禪源妙悟。教部精探。內充外肆。僧中指南。至於楚國。歐陽文公玄。潞國張公翥。見諸觚翰間者。獎予為尤至。學士宋公濂。至稱其文。如木難珊瑚之貴。公卿大夫。交譽其賢。 皇上詔侍臣。取而覽之。褒美弗置。當今方袍之士。與逢掖之流。鮮有過之者焉。 洪武二十四年。遂罹于難。噫是亦數也已(時。山西太原捕得胡黨。僧智聰。供稱胡惟庸謀舉事時。隨泐季潭。復見心等。往來胡府。二公繇是得罪。泐責服役造寺。師遂不免焉)。師在定水時。手度弟子。曰如筏者。戒行端謹。通內外典。善書能吟。雅為緇林白眉。永樂中。兩膺 召。命嘗住奉化之岳林。及撫州之翠云。有翠云稿。年八十五。歸永明終焉。
如巹傳
如巹。號蔤庵。嘉禾姜氏子。母殷氏。感吉夢而娠。師生而秀異。不樂處俗。依真如衡宗繼公為師。繼。故義苑白眉。師深造堂奧。徐知文字非究竟法。以景泰庚午。至杭。參空谷隆公于修吉山。問露柱因緣。谷良久曰。此是說不得底自會去。久之。谷亡
【現代漢語翻譯】 現代漢語譯本：
後來建立了普薦法會，季潭禪師奉旨前來升座說法，言辭懇切，聽聞者都感到警醒。禪師敏捷聰慧，深沉堅毅，不僅精通佛學，還將其體現在詩歌文章中。他的氣魄雄偉，文辭古樸，許多有見識的儒生都自嘆不如。推崇禪師的人中，李諭德（官名）喜愛他的文章，說：『任季潭以道德為根本，把文字當作遊戲。』陳狀元（科舉名）祖仁說：『禪宗的妙悟，教理的精深探究，內涵充實，外在表現充分，是僧人中的指南。』至於楚地的歐陽玄（人名），潞國的張翥（人名），在他們的文章中，對禪師的讚揚更是無以復加。學士宋濂（人名）甚至稱讚他的文章，如同木難（寶石名）和珊瑚一樣珍貴。公卿大夫們交相稱讚他的賢能。皇上（指明太祖）詔令侍臣取他的文章來閱讀，讚賞不已。當今的僧人和讀書人中，很少有人能超過他。
洪武二十四年（公元1391年），禪師遭遇牢獄之災。唉，這也是命數啊！（當時，山西太原抓獲了胡黨（胡惟庸同黨），僧人智聰供稱胡惟庸謀反時，他跟隨任季潭，又見過復心等人，往來於胡惟庸的府邸。因此，任季潭和復心獲罪。任季潭被責令服役建造寺廟，季潭禪師也因此未能倖免。）禪師在定水寺時，親自剃度了一個弟子，名叫如筏，他戒行端正謹慎，通曉佛學和世俗典籍，擅長書法和詩歌，被僧界視為傑出人才。永樂年間，兩次奉旨入京，被任命住持奉化的岳林寺和撫州的翠云寺，著有《翠云稿》。八十五歲時，回到永明寺圓寂。
如巹禪師傳
如巹禪師，號蔤庵，是嘉禾（地名）姜氏之子，母親殷氏，因夢見吉祥的夢而懷孕。禪師出生后就顯得聰慧出衆，不喜歡世俗生活，依止真如寺的衡宗繼公為師。繼公是義苑寺的傑出僧人。禪師深入研究佛法，逐漸認識到文字並非究竟的解脫之法。在景泰庚午年（公元1450年），前往杭州，參拜修吉山的空谷隆公，詢問露柱（佛家典故）的因緣。空谷隆公沉默良久，說：『這是說不出來的，要自己去體會。』不久之後，空谷隆公圓寂。
【English Translation】 English version:
Later, when the Universal Recommendation Assembly was established, Master Jitan was ordered to ascend the seat and preach. His words were earnest and sincere, and those who heard them were awakened. The Master was quick-witted, profound, and resolute. He not only mastered the inner teachings of Buddhism but also expressed them in poetry and prose. His spirit was magnificent, and his writing style was ancient. Many learned Confucians considered themselves inferior to him. Among those who praised the Master, Li Yu-de (official title), who loved his writings, said, 'Ren Jitan takes morality as his foundation and uses writing as a game.' Chen Zhuangyuan (highest scholar in the imperial examination) Zuren said, 'His understanding of Chan (Zen) is profound, his exploration of the teachings is thorough, his inner substance is rich, and his outward expression is complete. He is a guide among monks.' As for Ouyang Xuan (person's name) of Chu and Zhang Zhu (person's name) of Lu, their praise for the Master in their writings was even more exceptional. Scholar Song Lian (person's name) even praised his writings as precious as 'muna' (a gemstone) and coral. High officials and dignitaries all praised his virtue. The Emperor (referring to Emperor Hongwu of the Ming Dynasty) ordered his attendants to take his writings and read them, praising them without end. Among the monks and scholars of today, few can surpass him.
In the twenty-fourth year of Hongwu (1391 AD), the Master suffered imprisonment. Alas, this was also fate! (At that time, Hu Wei-yong's (person's name) accomplices were captured in Taiyuan, Shanxi. The monk Zhicong confessed that when Hu Wei-yong plotted rebellion, he followed Ren Jitan and met with Fuxin and others, frequenting Hu Wei-yong's residence. As a result, Ren Jitan and Fuxin were convicted. Ren Jitan was ordered to build temples as a form of service, and Master Jitan was also implicated.) When the Master was at Dingshui Temple, he personally ordained a disciple named Ru Fa, who was disciplined and cautious in his conduct, knowledgeable in both Buddhist and secular scriptures, skilled in calligraphy and poetry, and regarded as an outstanding talent in the monastic community. During the Yongle period, he was summoned to the capital twice and appointed to be the abbot of Yuelin Temple in Fenghua and Cuiyun Temple in Fuzhou. He authored 'Drafts from Cuiyun'. At the age of eighty-five, he returned to Yongming Temple and passed away.
The Biography of Ru Jin
Ru Jin, also known as Mi'an, was a son of the Jiang family of Jiahe (place name). His mother, Yin, conceived after having an auspicious dream. The Master was born intelligent and outstanding and did not enjoy worldly life. He became a disciple of Hengzong Jigong at Zhenru Temple. Jigong was an outstanding monk of Yiyuan Temple. The Master deeply studied the Dharma and gradually realized that writing was not the ultimate path to liberation. In the year Gengwu of Jingtai (1450 AD), he went to Hangzhou and visited Konggu Longgong at Xiuji Mountain, asking about the 'dew pillar' (Buddhist allusion) cause and condition. Konggu Longgong remained silent for a long time and said, 'This cannot be explained; you must understand it yourself.' Soon after, Konggu Longgong passed away.
。自惟失怙。始專心凈土法門。自利利人。一歸乎是。以至勸人唸佛。數以米一粒一聲。積二百斛。炊飯以供眾。散施佛圖若干萬。如此多歷年所。師嘗以五燈會元。篇帙浩重。未攝略機。遂銳意抄簡。以為務使攬要知歸。不在繁文也。書成。目曰禪宗正脈。學者便之。閱覽之次。至杜鴻漸謁無住禪師庭樹鴉鳴處。似有省。曰果然是說不得底。師素有琢磨靜行。無浮濫之習。雖年老而進道益力。不以略有所見。便自休歇。道無盡。吾不可有盡求也。晚年罄衣缽。刻緇門警訓。與年相若者共之。意可見矣。后終於本山。
天印持公傳
能持。閩之延平人。出家于天寧光孝寺。習經目過成誦。天寧非禪者居。所事阘茸。師棄去而遊方。殆遍名山。親近諸名宿。後於海舟慈公言下有省。無出世意。尋歸故里。結松關自休。造進日深。人無從津測。後學眾四集。師亦不能終靳其說。小師隨說而錄。目曰天印語錄。天印。師號也。又有徹空內集。洞云外集。皆直透玄微。不露蹊徑。人謂師善為鳴道。師如不聞。年八十一。集眾告寂曰。父子上山。各自努力。個事如何。天雨地濕。且云。吾死且無葬。三年後某日。有大星自東過西。葬吾時也。既寂。徒眾安其蛻草堂竹轎中。矻坐如生人。雖盛夏。蠅蚋不侵。無穢氣。
【現代漢語翻譯】 現代漢語譯本：我回憶自己年幼喪父，便開始專心修習凈土法門，無論是自利還是利他，都完全歸於此道。甚至勸人唸佛，以米一粒代表一聲佛號，積累了二百斛米，用來煮飯供養僧眾，散施於佛寺的錢財有若干萬。這樣過了很多年。天印持公法師曾經覺得《五燈會元》篇幅過於浩繁，未能抓住要領，於是專心致志地抄錄簡化，務求使人能夠抓住要點，迴歸根本，而不是沉溺於繁瑣的文字。書寫完成後，命名為《禪宗正脈》，學者們覺得很方便。在閱讀的過程中，讀到杜鴻漸拜訪無住禪師，看到庭院樹上的烏鴉鳴叫時，似乎有所領悟，說道：『果然是說不出來的啊！』法師平時注重琢磨靜修，沒有浮誇虛泛的習氣，雖然年老，但修道的意志更加堅定，不因為略有所得就停止不前。他認為道是無止境的，自己不能有窮盡的念頭。晚年時，他傾盡所有，刻印了《緇門警訓》，與年齡相仿的人共同學習，可見其用心良苦。後來在本山圓寂。
天印持公傳
能持，是福建延平人。在天寧光孝寺出家。學習經典能過目成誦。天寧寺不是禪宗修行者居住的地方，所做的事情也很瑣碎。法師於是離開那裡，四處遊歷，幾乎走遍了名山大川，親近了許多名僧大德。後來在海舟慈公的言語中有所領悟，但沒有出世弘法的意願，於是回到故鄉，在松關結廬隱居，修行日益精進，人們無法測度他的深淺。後來，前來求學的弟子越來越多，法師也不能始終拒絕講法，小弟子們隨聽隨記，整理完成的書，命名為《天印語錄》。天印是法師的稱號。此外還有《徹空內集》、《洞云外集》，都直接揭示了玄妙的真理，不落俗套。人們稱讚法師善於闡明佛道，法師卻好像沒有聽見一樣。八十一歲時，他召集眾人告別說：『父子上山，各自努力。這件事怎麼樣呢？』又說：『天雨地濕。』接著說：『我死後不要埋葬，三年後的某一天，有大星從東方劃過，那就是我離開的時候。』圓寂后，弟子們將他的遺體安放在草堂的竹轎中，端坐如生人一般。即使在盛夏，也沒有蒼蠅蚊蚋侵擾，沒有污穢的氣味。
【English Translation】 English version: Recalling my loss of my father in my early years, I began to concentrate on the Pure Land Dharma, dedicating myself entirely to both self-benefit and benefiting others. I even encouraged people to recite the Buddha's name, using a grain of rice to represent each recitation, accumulating two hundred 'hu' (斛, a unit of dry measure) of rice, which was used to cook meals for the monastic community and to donate tens of thousands of coins to Buddhist temples. This continued for many years. Master Tianyin Chigong (天印持公) felt that the 'Wudeng Huiyuan' (五燈會元, Compendium of Five Lamps) was too voluminous and failed to capture the essential points, so he devoted himself to copying and simplifying it, aiming to enable people to grasp the key points and return to the root, rather than being immersed in tedious texts. After completing the book, he named it 'Chan Sect's Correct Lineage' (禪宗正脈), which scholars found very convenient. During the reading process, when he read about Du Hongjian (杜鴻漸) visiting Zen Master Wuzhu (無住禪師) and seeing crows cawing in the courtyard trees, he seemed to have realized something, saying, 'Indeed, it cannot be spoken!' The Master usually focused on pondering and quiet practice, without the habit of being superficial or frivolous. Although he was old, his will to cultivate the Way became even stronger, and he did not stop after gaining some understanding. He believed that the Way is endless, and he should not have the thought of exhausting it. In his later years, he gave away all his possessions and engraved the 'Zimen Jingxun' (緇門警訓, Admonitions for Monastics), sharing it with those of similar age, which shows his good intentions. Later, he passed away at his own mountain.
Biography of Tianyin Chigong
Nengchi (能持) was a native of Yanping (延平) in Fujian (福建). He became a monk at Tianning Guangxiao Temple (天寧光孝寺). He could memorize scriptures after reading them once. Tianning Temple was not a place where Chan practitioners resided, and the things done there were trivial. The Master then left there and traveled around, almost all over the famous mountains and rivers, and approached many famous monks and virtuous people. Later, he had some understanding in the words of Master Cigon (慈公) of Haizhou (海舟), but he had no intention of going out into the world to promote the Dharma. So he returned to his hometown, built a hermitage in Songguan (松關), and his practice became more and more refined, and people could not measure his depth. Later, more and more disciples came to seek knowledge, and the Master could not always refuse to preach the Dharma. The young disciples recorded what they heard and compiled it into a book called 'Tianyin's Sayings' (天印語錄). Tianyin was the Master's title. In addition, there are 'Chekong Neiji' (徹空內集, Thoroughly Empty Inner Collection) and 'Dongyun Waiji' (洞云外集, Dongyun Outer Collection), which directly reveal the profound truth without falling into clichés. People praised the Master for being good at explaining the Buddha's Way, but the Master seemed not to hear it. At the age of eighty-one, he gathered the people to say goodbye, saying, 'Father and son go up the mountain, each working hard. How is this matter?' He also said, 'The sky is raining and the ground is wet.' Then he said, 'After I die, do not bury me. On a certain day three years later, a large star will pass from the east, that will be the time I leave.' After his death, the disciples placed his remains in a bamboo sedan chair in the thatched cottage, sitting upright like a living person. Even in the hot summer, there were no flies or mosquitoes, and there was no foul smell.
至其時。眾曰。曩所言幻語也。言未畢。有星大如斗。從東入西。聲轟然而沒。眾大驚。遂葬之。署曰天印禪師。
了用．德潮．無礙三師傳
了用。號雪機。姓張。遂寧人。初為應教。偶出遇天淵和尚。謂之曰。觀子氣韻堪出家。師曰。吾猶為俗人耶。淵曰。行俗事為俗人。詎在發之有無。遂感悟。棄所業。一衲從淵學禪。久之有得。人慾挽師出世。師搖手曰。不入這[袖-由+呆]社。因結庵而隱。賦詩云。傍樹修庵倚翠岑。煙霞繚繞白雲深。愚癡祗合棲泉壑。潦倒何妨論古今。怪石溪邊塗去跡。浮嵐巖下絕來音。太平世界元無事。空自勞勞向外尋。七十二歲。卒于山庵。
德潮。號普光。姓陳。其先浙人。 國初。從父廉宦遊。遂家于蜀。師生多異徴。出俗。從珠玉山無際禪師游。三年。得際首一肯。乃入永興山。卓庵居靜。草衣木食。造詣難量。山高峻苦無水。師入定。覺石中泠泠聲。隨以杖點之。泉涌出。今耳泉是也。且預知未來事。奇蹟頗多。師固自秘之。人不得而傳。八十九而寂。
無礙。信陽人。有至行。持一缽入南嶽天柱峰獅子崖。崖中僅容木榻。無礙。坐木榻。啖野菜。不穀食者七年。邑人聞而造焉見之。為之吐舌。乃謀所居。共力新南臺寺以處之。弘治間。太崖李公
【現代漢語翻譯】 至其時，眾人說：『先前所說的都是虛幻之語啊。』話音未落，有一顆星大如斗，從東向西墜落，聲響巨大然後消失。眾人大驚，於是安葬了他，署名為天印禪師（Tianyin Chanshi，天印禪師：禪師的法號）。
了用（Liaoyong），德潮（Dechao），無礙（Wu'ai）三位禪師的傳記
了用禪師，法號雪機（Xueji），姓張，是遂寧人。起初是位應教（Yingjiao，應教：一種職業）。偶然外出時遇到天淵和尚（Tianyuan Heshang），天淵和尚對他說：『看你的氣度韻致適合出家。』了用禪師說：『我還是個俗人啊。』天淵和尚說：『做著世俗之事就是俗人，難道在於頭髮的有無嗎？』了用禪師因此感悟，放棄了原來的職業，穿著一件僧衣跟隨天淵和尚學習禪法。很久之後有所領悟。人們想請他出山弘法，他搖手說：『不加入這[袖-由+呆]社。』於是結廬隱居。賦詩一首：『傍樹修庵倚翠岑，煙霞繚繞白雲深。愚癡祗合棲泉壑，潦倒何妨論古今。怪石溪邊塗去跡，浮嵐巖下絕來音。太平世界元無事，空自勞勞向外尋。』七十二歲時，在山庵中去世。
德潮禪師，法號普光（Puguang），姓陳，他的祖先是浙江人。明朝初年，跟隨父親做官來到蜀地，於是安家在那裡。德潮禪師出生時有很多奇異的徵兆。出家后，跟隨珠玉山無際禪師（Wuji Chanshi）遊學。三年後，得到無際禪師的首肯。於是進入永興山，獨自結廬安靜居住，穿著粗布衣，吃著簡單的食物，他的造詣難以衡量。山高路險缺少水源，禪師入定后，感覺到石頭中有潺潺的流水聲，於是用手杖點了一下石頭，泉水涌出，這就是現在的耳泉。並且能預知未來之事，有很多奇蹟。禪師一直保守秘密，人們無法得知並傳頌。八十九歲時圓寂。
無礙禪師，是信陽人，有高尚的德行。拿著一個缽來到南嶽天柱峰獅子崖。崖中僅能容納一張木床。無礙禪師就坐在木床上，吃野菜，不吃五穀雜糧，持續了七年。當地人聽說后前去拜訪，見到他后都驚歎不已。於是商議為他建造住所，共同出力新建了南臺寺來安置他。弘治年間，太崖李公（Taiya Li Gong）
【English Translation】 At that time, the crowd said, 'What was said before was all illusory words.' Before the words were finished, a star as large as a dipper fell from east to west with a loud noise and disappeared. The crowd was greatly shocked and buried him, inscribing the name 'Chan Master Tianyin' (Tianyin Chanshi, 天印禪師: Chan Master's Dharma name).
Biographies of the Three Masters: Liaoyong (了用), Dechao (德潮), and Wu'ai (無礙)
Chan Master Liaoyong, also known as Xueji (雪機), whose surname was Zhang, was a native of Suining. Initially, he was a Yingjiao (應教: a type of profession). Once, he encountered the Venerable Tianyuan (Tianyuan Heshang) while traveling. The Venerable Tianyuan said to him, 'Observing your spirit and demeanor, you are suitable to become a monk.' Chan Master Liaoyong said, 'Am I still a layman?' The Venerable Tianyuan said, 'Engaging in worldly affairs makes one a layman; does it depend on whether one has hair or not?' Chan Master Liaoyong was thus enlightened, abandoned his original profession, and followed the Venerable Tianyuan to study Chan Buddhism wearing only a robe. After a long time, he gained some understanding. People wanted to invite him to come out and propagate the Dharma, but he shook his head and said, 'I will not join this [袖-由+呆] society.' So he built a hermitage and lived in seclusion. He composed a poem: 'Building a hermitage by the tree, leaning against the emerald peak, mist and clouds surround it, white clouds are deep. Foolishness is only suitable for dwelling in springs and valleys, what does it matter to be uninhibited when discussing the past and present. Erasing traces by the strange rocks at the stream, cutting off sounds from the floating mist under the cliffs. In a peaceful world, there is originally nothing to do, it is in vain to laboriously seek outwards.' At the age of seventy-two, he passed away in the mountain hermitage.
Chan Master Dechao, also known as Puguang (普光), whose surname was Chen, his ancestors were from Zhejiang. In the early Ming Dynasty, he followed his father, who was an official, to Shu, and then settled there. Chan Master Dechao had many unusual signs at birth. After leaving the secular life, he followed Chan Master Wuji (Wuji Chanshi) of Zhuyu Mountain to study. After three years, he received the approval of Chan Master Wuji. Then he entered Yongxing Mountain, built a hermitage alone and lived quietly, wearing coarse cloth and eating simple food. His attainments were immeasurable. The mountain was high and steep with a lack of water. After the Chan Master entered Samadhi, he felt the sound of gurgling water in the stone, so he tapped the stone with his staff, and a spring gushed out, which is now the Ear Spring. He could also foresee future events and had many miracles. The Chan Master always kept it a secret, and people could not know and spread it. He passed away at the age of eighty-nine.
Chan Master Wu'ai, was a native of Xinyang, had noble conduct. Carrying a bowl, he entered the Lion Cliff of Tianzhu Peak in Mount Nanyue. The cliff could only accommodate a wooden bed. Chan Master Wu'ai sat on the wooden bed, eating wild vegetables, not eating grains, for seven years. The local people heard about it and went to visit him, and they were all amazed when they saw him. So they discussed building a residence for him, and together they built the Nantai Temple to house him. During the Hongzhi period, Lord Li of Taiya (Taiya Li Gong)
游衡山。所稱有僧崖居食生菜。衣百結如粟穗。見人嘿嘿者。即無礙也。野云孤鶴。飄飄然無與於斯世。一時名公多重之。瘳道南太守喬瑛。御史劉旸等諸公。皆有詩贈。脊樑直腳跟穩。三師高風。居然可想而見也。
宗林傳(附智淳)
宗林。字大風。朽庵其號。杭人也。幼孤。母憂其不能自立。舍送普寧庵。事某師為童子。誦經執務。能得師歡心。及長。精戒行。起息必慎。不妄與人交。交必以道。能詩文。不漫作。作必驚人。性至孝。雖出家。孜孜以母爲念。曰戒不忘親也。自是流譽遂達 宸聽。弘治中。被徴入京。 命為登壇大戒主。為學佛者師。又 敕提督五臺山。校正清涼通傳入藏。正德改元。 賜紫衣玉帶。大宗師之號。西直門外大香山寺。立宗師府居之。雖際榮盛。處之若無。淡如也。有詩云。天命傳來墨未乾。櫛風沐雨上長安。低頭懶進三公位。洗足羞登萬壽壇。聞戒故多持戒少。承 恩雖易報 恩難。何如只向山中住。松竹蕭蕭共歲寒。師倦于津樑。 奏乞南還。得請喜。而有詩云。再拜下 丹宸。衣香 御路新。九門三月雨。千里一歸人。馬踏殘花路。鶯啼細柳春。因思頭白母。心火熱如焚。二詩可以想見林為人矣。
前是。杭有智淳者。亦以戒行著聲。嘗于靈芝寺說戒。
【現代漢語翻譯】 現代漢語譯本 遊覽衡山。聽說有位僧人住在山崖，以野菜為食，身穿補丁纍纍的衣服，像穀穗一樣。見到人只是默默不語，這就是『無礙』的境界啊。他像野云孤鶴一般，飄逸灑脫，不與世俗同流合污。一時之間，很多名公都敬重他。瘳道南太守喬瑛、御史劉旸等諸位大人，都曾作詩贈送給他。真是脊樑挺直，腳跟站穩，三師（指佛、法、僧）的高尚風範，似乎可以想像而見到啊。
宗林傳（附智淳）
宗林（Zonglin），字大風，朽庵是他的號，杭州人。幼年喪父，母親擔心他不能自立，便把他送到普寧庵，侍奉某位師父做童子。他誦經做事，很得師父的歡心。長大后，精通戒律，一舉一動都非常謹慎，不隨便與人交往，交往必定以『道』為準則。他擅長詩文，但不隨意創作，一旦創作必定令人驚歎。他天性至孝，雖然出了家，仍然時刻惦念著母親，說持戒是爲了不忘記親人。從此，他的美名傳到了皇上的耳朵里。弘治年間，被徵召入京，奉命擔任登壇大戒的主持，成為學佛之人的師表。又奉旨提督五臺山，校正《清涼通傳》入藏。正德元年，皇上賜給他紫衣玉帶和大宗師的稱號。在西直門外的大香山寺，設立宗師府讓他居住。雖然身處榮華富貴之中，他卻像沒事人一樣，非常淡泊。他有詩說：『天命傳來墨未乾，櫛風沐雨上長安。低頭懶進三公位，洗足羞登萬壽壇。聞戒故多持戒少，承恩雖易報恩難。何如只向山中住，松竹蕭蕭共歲寒。』大師厭倦了奔波勞碌，上奏請求回南方。得到批準后非常高興，又作詩說：『再拜下丹宸，衣香御路新。九門三月雨，千里一歸人。馬踏殘花路，鶯啼細柳春。因思頭白母，心火熱如焚。』這兩首詩可以讓人想像宗林的為人了。
在此之前，杭州有位智淳（Zhichun）法師，也因為嚴守戒律而聞名。他曾經在靈芝寺講戒。
【English Translation】 English version Traveling to Mount Heng. It is said that there is a monk living on a cliff, eating wild vegetables, and wearing clothes patched like millet ears. When he sees people, he is silent, which is the state of 'unimpededness'. He is like a wild cloud and a solitary crane, detached and not in harmony with the world. For a time, many famous officials respected him. Qiao Ying (Qiao Ying), the prefect of Liaodongnan, and Liu Yang (Liu Yang), the imperial censor, and other officials, all wrote poems to him. He has a straight spine and steady feet. The noble demeanor of the Three Teachers (Buddha, Dharma, and Sangha) can be imagined and seen.
Biography of Zonglin (with Zhichun)
Zonglin (Zonglin), styled Dafeng, with the sobriquet Xiuan, was a native of Hangzhou. He lost his father at a young age. His mother, worried that he would not be able to support himself, sent him to Puning Monastery to serve a certain master as a young novice. He recited scriptures and performed duties, earning the master's favor. As he grew older, he became proficient in precepts and conduct, being cautious in his every move. He did not associate with people casually, and when he did, it was always according to the 'Dao'. He was skilled in poetry and prose, but did not write carelessly; when he did write, it was always astonishing. He was extremely filial by nature. Although he had left home, he always thought of his mother, saying that observing the precepts was to not forget one's parents. From then on, his reputation reached the Emperor's ears. During the Hongzhi reign, he was summoned to the capital and ordered to preside over the ordination ceremony, becoming a teacher for those who studied Buddhism. He was also ordered to supervise Mount Wutai and correct the 'Qingliang Tongzhuan' for inclusion in the Tripitaka. In the first year of the Zhengde reign, the Emperor bestowed upon him a purple robe, a jade belt, and the title of Grand Master. A Grand Master's residence was established for him at the Great Xiangshan Temple outside Xizhimen. Although he was in the midst of glory and prosperity, he acted as if nothing had happened, remaining detached. He had a poem that said: 'The imperial decree has just been issued, and I have braved the wind and rain to come to Chang'an. I am too lazy to accept the position of the Three Dukes, and I am ashamed to ascend the Longevity Altar. Many have heard of the precepts, but few observe them. It is easy to receive grace, but difficult to repay it. Why not just live in the mountains, with the pines and bamboos sharing the cold of winter?' The master was tired of traveling and requested to return to the south. He was delighted to be granted permission and wrote another poem: 'I bow down again to the imperial palace, my clothes fragrant with the scent of the imperial road. In the third month, rain falls on the nine gates, and a thousand miles separate me from my home. The horse treads on the fallen flowers, and the orioles sing in the slender willows. Thinking of my white-haired mother, my heart burns like fire.' These two poems allow one to imagine what kind of person Zonglin was.
Before this, there was a monk named Zhichun (Zhichun) in Hangzhou who was also known for his strict observance of the precepts. He once lectured on the precepts at Lingzhi Temple.
受從頗眾。正統間。被徴為登壇大宗師。至景泰六年。沐浴坐化。 上遣禮部趙勖 諭祭。碑石現存靈芝寺中。
補續高僧傳卷第二十五 卍新續藏第 77 冊 No. 1524 補續高僧傳
補續高僧傳卷第二十六
明吳門華山寺沙門 明河 撰
雜科篇
明 德山傳
德山。寧波人。少航海。為捕者所誣。以盜繫獄者十七年。得白遂為僧。遇天眼師授法。頗有得。為雲水游。至毗陵城南龍舌尖止焉。日以飯僧修福為事。孳孳無倦。自綀甚苦。日惟一餐。唯食糠籺。冬夏。唯服獄中衣。破則補綴。不更易也。然精神煥發。機鋒敏捷。唐中丞順之重之。交契甚密。每云。滾湯鍋里撈明月。百尺竿頭打筋斗。唐稱歎之。嘗范銅為佛。送普陀山。又于山造無樑殿。未成而化去。弟子龕葬于寺中。因貌奇古。人呼為喇麻僧云。
大安傳
大安。襄陽郝氏子也。幼禮古宗禪伯。祝髮于梅林。古宗知其具宿智。遣之就古巖參學。二古同出天奇之門。而巖為上首。居終南山。龍象景附。師至。一語投機。輒授衣缽。禪棲廬岳三十年。楚人嚴事之。新都汪公伯玉。嘗從師質疑。多有開發。嘗謂。聞大安和尚所云見性。冥合孔子所謂體仁。非惟世儒未之或知。雖大安。亦
【現代漢語翻譯】 現代漢語譯本： 他接受並教導了許多弟子。正統年間，他被徵召為登壇大宗師。到景泰六年，他沐浴後坐化圓寂。皇上派遣禮部趙勖前去諭祭。碑石現在還儲存在靈芝寺中。
《補續高僧傳》卷第二十五 卍新續藏第 77 冊 No. 1524 《補續高僧傳》
《補續高僧傳》卷第二十六
明朝吳門華山寺沙門 明河 撰
雜科篇
明 德山傳
德山，寧波人。年輕時跑船，被捕快誣陷，以盜竊罪關在監獄裡十七年。後來得以昭雪，於是出家為僧。遇到天眼師，得到他的傳法，頗有領悟。後來四處雲遊，到了毗陵城南的龍舌尖就停了下來。每天以供養僧眾、修積福德為事，勤勤懇懇，不知疲倦。他自己生活非常艱苦，每天只吃一頓飯，而且只吃粗糠。冬天夏天，只穿監獄裡的衣服，破了就補，從不更換。然而他精神煥發，機鋒敏捷。唐中丞順之很器重他，交往非常密切。唐中丞常說：『滾燙的鍋里撈明月，百尺竿頭打筋斗。』唐中丞對他讚歎不已。德山曾經鑄造銅佛，送到普陀山。又在山上建造無樑殿，還沒建成他就圓寂了。弟子們將他龕葬在寺中。因為他相貌奇特古怪，人們都叫他喇嘛僧。
大安傳
大安，襄陽郝氏的兒子。小時候拜古宗禪伯為師，在梅林剃度出家。古宗知道他具有前世的智慧，派他去古巖參學。二古都出自天奇門下，而古巖是天奇門下的首座。古巖住在終南山，許多學僧像龍像一樣景仰依附他。大安禪師來到后，一語投機，古巖禪師就將衣缽傳授給他。大安禪師在廬山禪修了三十年，楚地的人們都很敬重他。新都汪公伯玉，曾經向他請教質疑，多有啓發。汪公曾經說：『聽大安和尚所說的見性，與孔子所說的體仁暗合。』不僅世俗的儒生不瞭解，恐怕連大安自己，也未必瞭解。
【English Translation】 English version: He received and taught a large number of disciples. During the Zhengtong period (of the Ming Dynasty), he was summoned to be a grand master for ordinations. In the sixth year of the Jingtai period (of the Ming Dynasty), he took a bath and passed away in a seated posture. The Emperor sent Zhao Xu from the Ministry of Rites to offer sacrifices. The stele is still preserved in Lingzhi Temple.
Supplement to the Biographies of Eminent Monks, Volume 25 卍 New Supplement to the Tripitaka, Volume 77, No. 1524, Supplement to the Biographies of Eminent Monks
Supplement to the Biographies of Eminent Monks, Volume 26
Compiled by Minghe, a Shramana of Huashan Temple in Wumen, Ming Dynasty
Miscellaneous Section
Ming Dynasty, Biography of Deshan
Deshan (Virtue Mountain), was a native of Ningbo. In his youth, he sailed the seas. He was falsely accused by a constable and imprisoned for seventeen years on charges of theft. After being exonerated, he became a monk. He met the monk Tianyan (Heavenly Eye) and received the Dharma from him, gaining considerable understanding. He then traveled as a cloud-and-water monk, eventually stopping at Dragons Tongue Point south of Biling City. He devoted himself to the practice of feeding monks and cultivating blessings, diligently and tirelessly. He lived a very austere life, eating only one meal a day, and only eating coarse bran. In both winter and summer, he only wore the clothes he had worn in prison, mending them when they were torn, and never changing them. Yet, he was full of energy and his responses were quick and sharp. Tang Shunzhi, a vice minister, valued him greatly and had a very close relationship with him. Tang often said: 'To scoop the bright moon from a boiling pot, to perform acrobatics on a hundred-foot pole.' Tang praised him greatly. Deshan once cast a bronze Buddha and sent it to Mount Putuo. He also began building a Beamless Hall on the mountain, but he passed away before it was completed. His disciples enshrined his remains in the temple. Because of his strange and ancient appearance, people called him the Lama Monk.
Biography of Da'an (Great Peace)
Da'an (Great Peace), was the son of the Hao family of Xiangyang. As a child, he studied under the Chan master Gu Zong (Ancient Lineage), and was tonsured at Meilin (Plum Forest). Gu Zong knew that he possessed innate wisdom and sent him to study with Gu Yan (Ancient Cliff). Both Gu Zong and Gu Yan came from the lineage of Tianqi (Heavenly Wonder), but Gu Yan was the foremost disciple. Gu Yan resided on Mount Zhongnan, where many monks gathered around him like dragons and elephants. When Da'an arrived, they immediately resonated with each other, and Gu Yan passed on his robe and bowl to him. Da'an practiced Chan in Mount Lu for thirty years, and the people of Chu (ancient state in China) greatly respected him. Wang Boyu, the Duke of Xindu, often consulted him with questions and received much enlightenment. Wang once said: 'What the Venerable Da'an speaks of as seeing one's nature, secretly aligns with what Confucius called embodying benevolence.' Not only do worldly Confucians not understand this, but perhaps even Da'an himself does not fully understand it.
不自知也。蓋師嘗與汪。論見性也。某年五月胐示寂。先是。預示諸弟子以行期。若等無以衰麻。哭泣為喪。毋背吾家法。諸弟子問故。則以一偈示之。既及期。沐浴端坐。諸弟子請遺令。則又以一偈示之。距生丁卯。行年七十有三。弟子就故廬傍筑浮屠。以藏舍利。
大闡禪師傳
大闡者。東和名家子。明達物理。早悟空花。依玉溪和尚祝髮。力究出世之道。禪林講席。靡弗參叩。無所入。遂創庵于巖頭。楗關十年。于指胸點額之際。忽然摸著。快癢不可言。直造和之天界㞧中和尚處。求抉擇。相見一笑而已。於是。朝參夕見。機緣有契。弦筈相含。既蒙印記。挈杖出閩關。履淅過淮。多逢哲匠。至金臺。憩大寶禪寺。道風翕然。司禮黃高二公。聞師名。袖香見之。言機期合。恨參承之晚。欲聞于 上。師固辭乃已。自是問謁者。踵接戶外。師隨緣開示。務使人人發心歡喜而去。則吾說為不徒日。復一日。頗覺煩撓。一日偶閱歸去來詞。憮然曰。陶淵明。不以五斗米折腰。棄官而去。沙門釋子。反以一缽飯。系足息影。地蒲團大一塊耳。得青山幾何以成化。戊戌八月。飄然南還。次年。寓金陵報恩。寄書謝二司禮。司禮嘆之而已。后邵郡清信士。創寺延師。居之二十餘年。清遠之風。從化者眾。于辛酉
【現代漢語翻譯】 現代漢語譯本： 不自知啊。大概是老師曾經和汪某，討論過見性的問題吧。某年五月三日圓寂。此前，預先告知眾弟子自己的離世日期，告誡他們不要用喪服和哭泣來辦喪事，不要違揹我家的規矩。眾弟子詢問原因，老師就用一首偈語來開示他們。到了預定的日期，老師沐浴後端坐。眾弟子請求留下遺言，老師又用一首偈語來開示他們。從出生到圓寂，享年七十三歲。弟子們就在老師故居旁邊建造了佛塔，用來安放舍利。
大闡禪師傳
大闡禪師，是東和縣的名門子弟，通曉事理，很早就領悟到空幻不實。依止玉溪和尚剃度出家，努力探究超脫世俗的道理。各處的禪林講座，沒有不參與請教的，但始終沒有領悟。於是就在巖頭開創了一座庵，閉關十年。在（玉溪和尚）用手指點胸口和額頭的時候，忽然領悟了，那種暢快的感覺難以言說。直接去往和之天界㞧中和尚處，請求決斷。兩人相見，只是相視一笑。於是，早晚參拜，機緣相合，如同弓箭與箭靶相互吻合。既然已經得到印證，就拄著枴杖走出閩地關口，經過浙江，渡過淮河，遇到了很多有智慧的人。到達金臺，住在金臺大寶禪寺。他的道風遠播，司禮黃公和高公，聽說了禪師的名聲，帶著香來拜見他，說兩人機緣相合，遺憾沒有早點參拜。想要稟告皇上，禪師堅決推辭才作罷。從此以後，前來拜訪請教的人，絡繹不絕。禪師隨順機緣開示，務必使每個人都心生歡喜而離開，這樣我的說法才不是白費時間。一天又一天，禪師頗覺煩惱。一天偶然讀到陶淵明的《歸去來兮辭》，感慨地說：『陶淵明，不為五斗米折腰，棄官而去。沙門釋子，反而因為一缽飯，被束縛住腳步和身影，只在一塊蒲團上打坐。能從青山那裡得到多少來成就教化呢？』戊戌年八月，飄然南歸。第二年，住在金陵報恩寺，寫信感謝兩位司禮。兩位司禮只是嘆息而已。後來邵郡的清信士，建立寺廟迎請禪師，禪師在那裡住了二十多年，清凈高遠的道風，感化了很多人。在辛酉年
【English Translation】 English version: He was unaware of himself. It was probably because the master had discussed the nature of mind with Wang. He passed away on the third day of the fifth month of a certain year. Before that, he had foretold his passing to his disciples, instructing them not to hold a funeral with mourning clothes and weeping, and not to violate the rules of our family. When the disciples asked why, the master revealed it to them with a verse. When the appointed time arrived, the master bathed and sat upright. The disciples requested his last words, and the master revealed it to them again with a verse. From birth to death, he lived for seventy-three years. The disciples built a pagoda next to the master's former residence to house his relics.
Biography of Chan Master Da Chan
Chan Master Da Chan was a scion of a prominent family in Donghe County, knowledgeable in the principles of things, and realized the emptiness of phenomena early on. He was tonsured under the Venerable Yuxi and diligently pursued the path of transcending the world. He attended lectures in various Chan monasteries, seeking instruction, but without any realization. Therefore, he established a hermitage in Yantou and secluded himself for ten years. When (Venerable Yuxi) touched his chest and forehead with his finger, he suddenly realized, and the feeling of joy was indescribable. He went directly to Venerable Zhonghe of Tianjie 㞧 in Hezhou, seeking a decision. When they met, they simply smiled at each other. From then on, he paid homage morning and evening, and the opportunity was in harmony, like an arrow fitting into a bow. Having received the seal of approval, he carried his staff out of the Min Pass, passed through Zhejiang, and crossed the Huai River, encountering many wise individuals. Arriving at Jintai, he stayed at Dabao Chan Monastery. His virtuous influence spread far and wide. The two officials, Huang and Gao, heard of the master's reputation and visited him with incense, saying that their opportunity was in harmony and regretting that they had not paid homage earlier. They wanted to report to the Emperor, but the master firmly declined. From then on, those who came to visit and seek instruction were endless. The master gave instructions according to the circumstances, making sure that everyone left with joy in their hearts, so that his teachings would not be in vain. Day after day, the master felt quite annoyed. One day, he happened to read Tao Yuanming's 'Returning Home,' and said with emotion: 'Tao Yuanming did not bow down for five pecks of rice and abandoned his official position. The Shramana monks, on the other hand, are bound by a bowl of rice, their footsteps and shadows confined to a cushion. How much can one obtain from the green mountains to accomplish transformation?' In the eighth month of the year Wuxu, he drifted back south. The following year, he stayed at Baoen Temple in Jinling and wrote letters to thank the two officials. The two officials simply sighed. Later, a faithful layman from Shao County built a temple and invited the master to reside there. The master lived there for more than twenty years, and his pure and distant virtue transformed many people. In the year Xinyou
春二月十七日。斂衣而化。其徒凈淵。集其機緣語句。為上下卷梓行。師喜作山居詩。唱道鳴懷。悠然可誦。過金山有句。月現潛龍影。云籠老鶴聲。尤見禪意云。
宗道者傳
宗道者。觀城人。人以悟空呼之。土木形骸。不識一字。僅能口誦金剛心經。而淳謹敦信。其中莫能測也。事鐵佛元明上人為弟子。供薪水之役。惟誦金剛心經。瑯瑯不輟。二十六七。別元明遊方。遍歷晉宋荊楚關陜河洛之間。尋師擇友。汲汲如渴。中止考城。一住十年。正德辛未。有流寇之變。南北騷然。道者還里。居圓覺寺。既而寓依城北馬氏。又徙張太常南園。不住則已。住必十餘年。始行人敬之如佛。在張園時。年已一百有八歲矣。其健旺異嘗。望之如古松怪石。行止不攜杖。耳目聰明如少壯人。初騃鈍。后頗諳事了了。居恒無所為。唯冥然兀坐而已。有叩以所養者。無一言相證。但道不知有人慾事。或譏之曰。此渴睡僧何足重。北山野史解嘲曰。冥然兀坐。不知人慾。此外更有何法門也。后不知所終。
枯木倚寒巖。三冬無暖氣。信是死漢機軸。若遇明眼。定遭擯出燒庵。大都道在用處。用處在死處。今之學道者。曾不求死。何處有活。必至自誑自誤。若遇明眼。又不知作何遣發。然則死漢。亦大費一番工夫。但
【現代漢語翻譯】 現代漢語譯本： 春季二月十七日，宗道者整理好衣物后圓寂。他的弟子凈淵收集了他的開示和語句，編成上下兩卷刊行。宗道者喜歡創作山居詩，用歌唱來表達心懷，悠然自得，值得誦讀。路過金山時有詩句：『月現潛龍影，云籠老鶴聲』，尤其可見禪意。
宗道者傳
宗道者，觀城人。人們因為他領悟了『空』而稱呼他為空悟。他外表樸實，不認識一個字，只會口誦《金剛心經》，但他為人淳樸謹慎，忠厚守信，其中蘊含的道理沒有人能夠測度。他跟隨鐵佛元明上人做弟子，負責劈柴挑水的雜役，只是不停地誦讀《金剛心經》。二十六七歲時，他告別元明上人，開始遊歷四方，走遍晉、宋、荊、楚、關、陜、河、洛等地，尋找老師，結交益友，如飢似渴。他曾在考城停留，一住就是十年。正德辛未年，發生了流寇之亂，南北動盪不安，宗道者回到家鄉，住在圓覺寺。之後，他寄居在城北馬家，又搬到張太常的南園。不居住則已，一旦居住，必定是十多年。人們開始像對待佛一樣尊敬他。在張園時，他已經一百零八歲了。他身體健壯，與常人不同，看上去像一棵古松或一塊怪石。行走時不用拄枴杖，耳聰目明，像年輕人一樣。起初他有些愚鈍，後來逐漸通曉事理。平時他無所事事，只是靜靜地端坐。有人向他請教修養之道，他沒有一句話可以印證，只是說不知道有人慾之事。有人譏笑他說：『這個貪睡的和尚有什麼值得尊重的？』北山野史自我解嘲說：『靜靜地端坐，不知道人慾，除此之外還有什麼法門呢？』後來不知道他最終在哪裡去世。
枯木倚靠在寒冷的巖石上，整個冬天都沒有暖氣。這確實是死人的機軸。如果遇到有眼力的人，一定會被趕出並燒掉茅庵。總的來說，道在於運用，運用在於死處。現在的學道之人，從不追求『死』，哪裡會有『活』？必定會自欺欺人。如果遇到有眼力的人，又不知道該如何處置。既然如此，這個『死漢』，也需要花費一番功夫，但是……
【English Translation】 English version: On the seventeenth day of the second month of spring, Zongdao (one who realized the 'emptiness') passed away after arranging his robes. His disciple, Jingyuan, collected his teachings and sayings, compiling them into two volumes for publication. Zongdao (one who realized the 'emptiness') enjoyed composing poems about mountain life, expressing his feelings through song, leisurely and worth reciting. When passing Jinshan, he wrote the line: 'The moon reveals the shadow of a hidden dragon, clouds shroud the sound of an old crane,' which particularly shows Zen meaning.
The Biography of Zongdao (one who realized the 'emptiness')
Zongdao (one who realized the 'emptiness') was a native of Guancheng. People called him Kongwu (one who realized the 'emptiness') because he had realized 'emptiness'. He had a simple appearance and did not know a single word, only able to recite the Diamond Sutra. However, he was pure, cautious, honest, and trustworthy, and no one could fathom the depths of his understanding. He served as a disciple to the Venerable Yuanming of Tiefuo Temple, responsible for chores such as chopping wood and carrying water, while continuously reciting the Diamond Sutra. At the age of twenty-six or twenty-seven, he bid farewell to Yuanming and began to travel, visiting Jin, Song, Jing, Chu, Guan, Shan, He, and Luo, seeking teachers and making virtuous friends with the eagerness of one who is thirsty. He stopped in Kaocheng, staying for ten years. In the year Xinwei of the Zhengde era, there was a rebellion of bandits, and the north and south were in turmoil. Zongdao (one who realized the 'emptiness') returned to his hometown and lived in Yuangue Temple. Later, he resided with the Ma family north of the city, and then moved to Zhang Taichang's southern garden. He would not stay briefly; once he settled, it would be for more than ten years. People began to respect him as they would a Buddha. When he was in Zhang's garden, he was already one hundred and eight years old. He was unusually healthy and strong, looking like an ancient pine or a strange rock. He did not use a cane when walking, and his hearing and eyesight were as sharp as a young man's. Initially, he was somewhat dull, but later he gradually became knowledgeable about things. Usually, he did nothing, simply sitting quietly in meditation. When someone asked him about his cultivation, he had no words to confirm it, only saying that he did not know about human desires. Someone ridiculed him, saying, 'What is there to respect about this sleepy monk?' The unofficial historian of Beishan jokingly said, 'Sitting quietly in meditation, not knowing human desires, what other Dharma gate is there besides this?' Later, it is not known where he finally passed away.
A withered tree leans against a cold cliff, without warmth throughout the winter. This is indeed the mechanism of a dead man. If encountered by someone with clear eyes, it would surely be driven out and the thatched hut burned down. In general, the Dao lies in application, and application lies in death. Today's practitioners of the Dao never seek 'death', so where can there be 'life'? They are bound to deceive themselves. If encountered by someone with clear eyes, it is not known how to deal with it. In that case, this 'dead man' also requires a great deal of effort, but...
心光不發。受人簡點。須是㜑兒始能勘驗爾。我抹殺他不得。
瞭然關主傳
能弘。號瞭然關主。以生平多病。所至輒掩關。故得是稱。實密藏開公之落髮師也。師雅與紫柏尊者善。開公以師。故得事紫柏尊者。萬曆癸未。師掩關東塔。紫柏時棲止焉。相與體究向上事。開發良久。無何紫柏北行。師命開公追隨焉。囑曰。善事此翁。倘得㘞地一聲幸相聞。以為吾門慶。會楞嚴新復迎。師關於東靜室。紫柏故居也。師體貌清羸。神氣和粹。最喜誘接人。少年研精教義。久之棄去。參雲谷和尚。看無字話。間有發明。而不自肯。然從此教義益徹。每拈經論旨趣示人。直截明快。聞者無不擊節。其後理會德山托缽因緣。紫柏示以偈曰。托缽因緣不甚難。耳邊密啟即幽關。師疑益甚。至是開公禁足臺山龍翻石。一夕夢五齒落掌上。血跡宛然。閱數日得師書。備相誨切中。及前話通所得。且請紫柏印訣。開公以師所見頭過尾不過。不相肯也。報書既達。師遂遷化。開公聞訃于東昌。時紫柏結夏靈巖。夢雙幢一倒于南。一倒于北。次日開公至。以師訃及臺山無邊老宿之訃告。師之化也。合掌呼達觀師垂光攝我。至於二四。無邊亦然。一念感通。萬里不隔。水月交光。針石相引。寧為異哉。師。姓某氏。嘉興王店人。生
【現代漢語翻譯】 現代漢語譯本： 心光不發：內心之光沒有顯現。 受人簡點：容易被人輕視。 須是㜑兒始能勘驗爾：必須是真正的修行者才能辨別你。 我抹殺他不得：我不能埋沒他。
瞭然關主傳
能弘（Neng Hong），號瞭然關主（Liaoran Guanzhu）。因為一生多病，所到之處經常閉關，因此得此稱號。實際上是密藏開公（Micang Kaigong）的剃度師父。瞭然關主與紫柏尊者（Zibo Zunzhe）交好。開公因爲了然關主的關係，得以侍奉紫柏尊者。萬曆癸未年，瞭然關主在東塔閉關，紫柏尊者當時也在此處居住。他們一起探討向上之事，經過長時間的開發。不久之後，紫柏尊者北行，瞭然關主命開公追隨他，囑咐說：『好好侍奉這位老翁，如果能聽到你開悟的訊息，我將感到非常慶幸。』恰逢《楞嚴經》重新刊印，迎請了然關主到東靜室，也就是紫柏尊者以前居住的地方。瞭然關主體態清瘦，神氣平和純粹，最喜歡引導接引他人。少年時精研教義，很久之後放棄了，參拜雲谷和尚（Yungu Heshang），參看『無』字話頭。期間有所發明，但不自認為開悟。然而從此以後對教義更加透徹。經常拈出經論的旨趣來開示他人，直接明快，聽者無不讚嘆。其後理解了德山（Deshan）托缽的因緣，紫柏尊者用偈語開示說：『托缽因緣不甚難，耳邊密啟即幽關。』瞭然關主更加疑惑。此時開公在臺山龍翻石禁足，一天晚上夢見五顆牙齒掉在手掌上，血跡清晰可見。幾天後收到了然關主的信，信中詳細地教誨，切中要害，以及之前所說的話都貫通了所得，並且請紫柏尊者印證。開公認爲了然關主所見頭頭是道，但尾巴沒有過關，不肯認可。回信送達后，瞭然關主就圓寂了。開公在東昌聽到訃告，當時紫柏尊者在靈巖結夏安居，夢見兩座寶幢，一座倒在南邊，一座倒在北邊。第二天開公到達，告知了然關主和臺山無邊老宿（Wubian Laosu）的訃告。瞭然關主圓寂時，合掌呼喚達觀師（Daguan Shi）垂光攝受我，唸了二四聲，無邊老宿也是這樣。一念感通，萬里不隔。水月交光，針石相引，難道是奇怪的事情嗎？瞭然關主姓某氏，是嘉興王店人。
【English Translation】 English version: The light of the mind does not shine forth. Easily looked down upon by others. It must be a true practitioner who can examine you. I cannot bury him.
Biography of Abbot Liaoran
Neng Hong, styled Abbot Liaoran (Liaoran Guanzhu). Because he was often ill throughout his life, he often secluded himself wherever he went, hence the title. He was actually the tonsure master of Micang Kaigong. Abbot Liaoran was on good terms with Venerable Zibo (Zibo Zunzhe). Kaigong, through Abbot Liaoran's connection, was able to serve Venerable Zibo. In the year Guiwei of the Wanli era, Abbot Liaoran was in seclusion at the East Pagoda, where Venerable Zibo was also residing at the time. Together they investigated the matter of upward progress, and after a long period of development. Not long after, Venerable Zibo traveled north, and Abbot Liaoran ordered Kaigong to follow him, instructing him: 'Serve this old man well, and if I can hear news of your enlightenment, I will be very fortunate.' Coincidentally, the Shurangama Sutra was newly reprinted, and Abbot Liaoran was invited to the East Quiet Room, which was Venerable Zibo's former residence. Abbot Liaoran was slender in body and pure in spirit, and he most enjoyed guiding and receiving others. In his youth, he studied the teachings diligently, but after a long time, he abandoned them and visited Monk Yungu (Yungu Heshang), contemplating the 'Wu' (無) character koan. During this time, he had some insights, but he did not consider himself enlightened. However, from then on, he became more thorough in the teachings. He often picked out the main points of the sutras and treatises to instruct others, directly and clearly, and all who heard him praised him. Later, he understood the karmic connection of Deshan (Deshan) begging for alms, and Venerable Zibo instructed him with a verse: 'The karmic connection of begging for alms is not very difficult, a secret opening by the ear is the hidden gate.' Abbot Liaoran was even more doubtful. At this time, Kaigong was in retreat at the Dragon Turning Stone on Mount Tai, and one night he dreamed that five teeth fell into his palm, with bloodstains clearly visible. A few days later, he received a letter from Abbot Liaoran, which contained detailed and pertinent teachings, and the previous words were all connected to his attainments, and he asked Venerable Zibo for confirmation. Kaigong believed that Abbot Liaoran's views were correct in the beginning, but not at the end, and he was unwilling to acknowledge them. After the reply was delivered, Abbot Liaoran passed away. Kaigong heard the news in Dongchang, and at that time Venerable Zibo was in Lingyan for the summer retreat, and he dreamed of two precious banners, one falling in the south and one falling in the north. The next day, Kaigong arrived and announced the news of Abbot Liaoran and Elder Wubian (Wubian Laosu) of Mount Tai. When Abbot Liaoran passed away, he put his palms together and called out to Master Daguan (Daguan Shi) to shed light and receive me, reciting it twenty-four times, and Elder Wubian did the same. A single thought connects, and ten thousand miles are not separated. The light of water and moon intersect, and needles and stones attract each other. Is this strange? Abbot Liaoran's surname was unknown, and he was from Wangdian in Jiaxing.
嘉靖癸卯。化萬曆戊子。世壽四十六。僧臘三十。晚蒙 聖母千佛袈裟之賜。開公奉靈骨。塔楞嚴方丈后。
逆川禪師傳(附慧心)
智順。字逆川。永嘉陳氏子。其母奉佛甚謹。夢一僧佩圓光。如滿月形。溯江流而上。謂吾當為爾子。寤而有娠。既生。美質夙成。自少不喜畜發。隨長隨剪。父母了其宿因。聽出家。受具戒于天寧院。誦法華經。與按句以講。深得經旨。既而曰。學尚多聞。焉了生死。遂更衣入禪。走閩之天寶山。參鐵關樞公。欲依公而住。公叱曰。丈夫於世。不于大叢林。與人相頡頏。局此蠡殼中耶。拂袖而入。師下旦過寮。潸然而泣。公聞之歡曰。吾知其為法器。姑相試耳。乃延入僧堂中。師壁立萬仞。無所回撓。雖晝夜明暗。亦不能辯。逾月。因如廁旋睹中園瓠瓜。觸發妙機。四體輕清。知新浴出室。一一毛孔。皆出光明。目前大地。倏爾平沉。喜幸之極。亟上方丈求證。適公入府城。師不往見。水濵林下。放曠自如。已而歷抵諸師。皆不合。又謁千巖長禪師。見其所應酬者。皆涉理路。飄然東歸。然指作發願文。必欲見道。乃已復自念。非公不足依。洊走閩中見焉。值公出游。遙見師喜曰。吾子今來也。勉師棄前解務寔參。厲精五月而大悟。公始與印可。令掌藏室。尋命分座說法
【現代漢語翻譯】 嘉靖癸卯年間，（逆川禪師）于萬曆戊子年圓寂，世壽四十六歲，僧臘三十年。晚年蒙受聖母賜予千佛袈裟。開公將他的靈骨安奉于楞嚴方丈之後塔中。
逆川禪師傳（附慧心）
智順，字逆川，是永嘉陳氏之子。他的母親信奉佛法非常虔誠，夢見一位僧人佩戴著圓形的光環，像滿月一樣，逆著江流而上，說：『我應當成為你的兒子。』醒來后就有了身孕。出生后，天生資質美好。從小就不喜歡留頭髮，隨著年齡增長就隨著剪短。父母明白了他前世的因緣，聽任他出家。在天寧院受具足戒。誦讀《法華經》，按照經文逐句講解，深刻領會了經文的旨意。不久之後他說：『學習如果只是爲了增長見聞，怎麼能了脫生死呢？』於是更換服裝，開始參禪。前往福建的天寶山，參拜鐵關樞公。想要依止樞公居住。樞公呵斥他說：『大丈夫立身於世，不應該在大叢林中，與人相互競爭，侷限在這小小的蝸牛殼中！』說完拂袖而去。逆川禪師第二天早晨到僧寮拜見樞公，潸然落淚。樞公聽到后高興地說：『我知道他是可以造就的法器，姑且試探他一下罷了。』於是邀請他進入僧堂。逆川禪師像萬仞高山一樣壁立，毫不動搖。即使白天黑夜，也不能分辨。過了一個多月，因為上廁所，回頭看到園中的瓠瓜，觸發了妙機。四肢輕快清爽，感覺像剛洗完澡走出房間，每一個毛孔都放出光明。眼前的整個大地，一下子變得平坦沉寂。歡喜慶幸到了極點，急忙到方丈室請求印證。恰巧樞公進城去了。逆川禪師沒有去見他，在水邊林下，放縱自在。之後又拜訪了許多禪師，都不合意。又拜謁了千巖長禪師，看到他所應對酬答的，都涉及理路，於是飄然東歸。然後燃指發願，一定要明心見性。於是又自己想，除了樞公，沒有可以依止的人。再次前往福建拜見樞公。正趕上樞公出游，遠遠地看見逆川禪師，高興地說：『我的弟子今天來了！』勉勵逆川禪師拋棄以前的理解，務實參禪。努力精進五個月而大悟。樞公才給予印可，讓他掌管藏室。不久之後命令他分座說法。
【English Translation】 In the year Gui-Mao of the Jiajing era, (Zen Master Nichikawa) passed away in the year Wu-Zi of the Wanli era, at the age of forty-six, with thirty years as a monk. In his later years, he received the Thousand Buddha Kasaya bestowed by the Holy Mother. Abbot Kai enshrined his spiritual bones in the pagoda behind the abbot's room of Lengyan Monastery.
Biography of Zen Master Nichikawa (with Huixin)
Zhi Shun, styled Nichikawa, was the son of the Chen family of Yongjia. His mother was a devout Buddhist. She dreamed of a monk wearing a circular halo, like a full moon, going upstream, saying, 'I shall be your son.' Upon waking, she was pregnant. After he was born, he possessed innate beauty. From a young age, he disliked keeping his hair long, cutting it short as he grew. His parents understood his past karma and allowed him to become a monk. He received the full precepts at Tianning Monastery. He recited the Lotus Sutra, explaining it verse by verse, deeply understanding the meaning of the sutra. Soon after, he said, 'If learning is only for increasing knowledge, how can one end birth and death?' So he changed his clothes and began to practice Chan (Zen). He went to Tianbao Mountain in Fujian, where he visited Master Tieguan Shu. He wanted to stay with Master Shu. Master Shu scolded him, saying, 'A true man in the world should not be in a large monastery, competing with others, confined in this small snail shell!' With that, he brushed his sleeves and left. Zen Master Nichikawa visited Master Shu at the monks' quarters the next morning, tearfully. Master Shu heard this and happily said, 'I knew he was a vessel of the Dharma, I was just testing him.' So he invited him into the monks' hall. Zen Master Nichikawa stood firm like a ten-thousand-foot cliff, unyielding. Even day and night, he could not distinguish anything. After more than a month, while going to the toilet, he turned and saw a gourd in the garden, triggering a wonderful opportunity. His limbs felt light and refreshed, as if he had just taken a bath and left the room, every pore emitting light. The entire earth before him suddenly became flat and silent. Extremely happy and fortunate, he hurried to the abbot's room to request confirmation. It happened that Master Shu had gone into the city. Zen Master Nichikawa did not go to see him, but stayed by the water and under the trees, carefree. Afterwards, he visited many Zen masters, but none suited him. He also visited Zen Master Qianyan Chang, but seeing that his responses and interactions all involved reasoning, he drifted eastward and returned home. Then he burned his finger to make a vow, determined to see his true nature. So he thought to himself, there is no one to rely on except Master Shu. He went to Fujian again to see Master Shu. Just as Master Shu was out traveling, he saw Zen Master Nichikawa from afar and happily said, 'My disciple has come today!' He encouraged Zen Master Nichikawa to abandon his previous understanding and earnestly practice Chan. He diligently practiced for five months and attained great enlightenment. Master Shu then gave his approval, and had him manage the library. Soon after, he ordered him to give Dharma talks from the high seat.
。及公去世。師嗣主院事。師握祖佛心印。既已升座說法度人。而往往出餘力。莊嚴塔廟。使人為遠罪遷善之歸。浙福二地。師所興建大道場。凡十餘處。其餘葺宗補舊。蓋不可列舉。師有才。為一事則揮金如土。竟不知其所從來。其為溫城凈光塔也。方參政初嘗戍其地。欲賦民錢葺之。命師蒞其事。師曰。民力凋弊。火𦦨炎炎。而復加薪。吾安忍為之。必欲見用。官中勿擾吾事。若無所聞之可也。方諾之。師乃定計城中之戶。餘二萬戶。捐米月一升。月獲米二百石。陶甓掄材。若神運鬼輸。紛然四集。鎮心之木。以尺計者。其長一百五十。最難致之。師談笑趣辦。七成既粗完。其下仍筑塔殿。宏敞壯麗。九斗之勢益雄。一旦颶風作其上。一成挾之。以入海濤。眾咸傷之。師曰。塔終不可以就乎。持心益固。遣其徒如閩。鑄露盤輪相。及𦦨珠之類。未幾。一一就緒。金碧鮮明。猶天降而地涌。辨章燕只不花鎮閩。欲閱大藏尊經於家。或以幾席什器難具為辭。師令浮屠一百七十人為什。分辦于各剎。表以題號。一時畢集。仍畫為圖。使按圖序次列之。給役於飲饌間者。亦更番而進。每以鐘鼓為節。后先不紊。辨章悅曰。使吾師總戎。則無敗北之患矣。時東海有警。元帥達忠介公。帥師鎮臺。遣使聘師入行府。師以達公方
有事干戈。絕之弗見。達公慕詠弗置。篆逆川二字遺之。師因飯囚。戒其勿萌遁逃心。即重見日月。不久而赦書至。周吳二囚。以師為神。其後山寇竊發。所經之處焚燬。欲盡歸原報恩二剎。以師故獨存。 朝廷為降院額。 賜師號佛性圓辯。及金襕法衣。師曾不以為悅。悉散其衣盂所畜。退居一室。掘地為爐。折竹為箸。意淡如也。后與鐘山之選。 大駕臨幸。慰問備至。竣事還錢塘。清遠渭公。方主凈慈。舉師以為代。凈慈當兵后。凋落殊甚。師召匠計傭。竭其筐篋。欲大有設施。而諸僧負官逋者。係累滿庭。師為之出涕。悉代償之。會 中朝徴有道浮屠。以備顧問。眾咸推師。師至南京。僅四閱月。沐浴書偈而逝。阇維于聚寶山。獲舍利無算。師有五會語。及善財五十三參偈。皆傳於世。
慧心者。嘗問道于師。后亦就徴入文淵閣。與修 大典。歿后茶毗。亦得五色舍利無數。心號鑒空。出樂清方氏。
吉祥師傳
吉祥。姓周氏。 孝肅皇后弟也。為兒時好出游。嚐出不復歸家。家亦不知其所在。 后自未入宮。師已與其家不相聞矣。久之。祝髮于大覺寺。然嘗遊行市中。夜即來報國寺。伽藍殿中宿。 后意亦若忘之。忽夜夢伽藍神來言。 后弟今在我所。 英廟。亦同時夢。言相符。詰旦
【現代漢語翻譯】 現代漢語譯本： 發生戰事，（某人）將（戰事）平息，不再出現。達公非常仰慕（他），不停地讚揚，用篆書寫了『逆川』二字贈送給他。法師因為給囚犯送飯，告誡他們不要萌生逃跑的念頭，（說）很快就能重見天日。不久，朝廷的赦書就到了。周、吳兩個囚犯，把法師當作神一樣看待。後來，山寇突然發難，所經過的地方都被焚燬，（山寇）本想把原報恩寺和報恩二寺都燒燬，因為法師的緣故，（這兩座寺廟）才得以倖存。朝廷為（寺廟）頒賜了寺院匾額，賜予法師『佛性圓辯』的稱號，以及金襕袈裟。法師從不因此感到高興，把所有的衣服和缽盂等財物都散發出去，退居到一間小屋裡，挖地為爐，折竹為筷，心境淡泊如水。後來，（法師）與鐘山的僧人一起被選入朝廷，皇帝親自駕臨慰問，關懷備至。事情結束后，（法師）回到錢塘。清遠渭公當時主持凈慈寺，推薦法師來接替（他的位置）。凈慈寺在戰亂后，凋敝得非常厲害。法師召集工匠，計算工錢，用盡所有的錢財，想要大興土木。但是，很多僧人拖欠官府的賦稅，被關押在庭院裡。法師為此流淚，全部替他們償還了。恰逢朝廷徵召有道高僧，以備顧問，大家都推舉法師。法師到達南京，僅僅過了四個月，沐浴后寫下偈語圓寂了。在聚寶山火化，得到無數舍利。法師有《五會語》以及《善財五十三參偈》，都流傳於世。
慧心法師，曾經向法師問道，後來也被徵召進入文淵閣，參與編修《大典》。圓寂后火化，也得到無數五色舍利。慧心法師，法號鑒空，是樂清方氏人。
吉祥法師傳
吉祥法師，姓周，是孝肅皇后（Xiaosu Empress）的弟弟。小時候喜歡外出遊玩，曾經出去后不再回家，家裡也不知道他在哪裡。後來孝肅皇后還未入宮時，吉祥法師就已經和家裡沒有聯繫了。過了很久，（吉祥法師）在大覺寺剃度出家。但是，（吉祥法師）經常在市集中乞討，晚上就來報國寺伽藍殿中睡覺。後來，（吉祥法師的家人）好像也忘記了他。忽然有一天晚上，（孝肅）皇后夢見伽藍神來說：『皇后的弟弟現在我這裡。』英廟（Ying Emperor）也同時做了同樣的夢，所說的話都相符。第二天早上
【English Translation】 English version: Battles occurred. (Someone) quelled them and they ceased to appear. Da Gong greatly admired (him), constantly praising (him), and wrote the characters 'Ni Chuan' in seal script and gifted them to him. The master, because of delivering food to prisoners, cautioned them not to harbor thoughts of escape, (saying) they would soon see the light of day again. Before long, the imperial edict of amnesty arrived. The two prisoners, Zhou and Wu, regarded the master as a divine being. Later, mountain bandits suddenly rebelled, burning and destroying everything in their path. (The bandits) originally intended to burn down both the original Bao'en Temple and Bao'en Two Temple, but because of the master, (these two temples) were spared. The imperial court bestowed a temple plaque upon (the temple) and granted the master the title 'Buddha-nature Perfect Eloquence' (Foxing Yuanbian), as well as a golden kasaya. The master never rejoiced in this, distributing all his clothes and alms bowl and other possessions, retreating to a small room, digging a hole in the ground for a stove, and breaking bamboo for chopsticks, his state of mind as indifferent as water. Later, (the master) was selected into the court along with the monks of Zhongshan, and the emperor personally came to comfort and inquire with utmost care. After the matter was concluded, (the master) returned to Qiantang. Qingyuan Wei Gong, who was then in charge of Jingci Temple, recommended the master to succeed (him). Jingci Temple was severely dilapidated after the war. The master summoned craftsmen, calculated wages, and exhausted all his wealth, wanting to undertake major construction. However, many monks were in arrears with the government taxes and were imprisoned in the courtyard. The master wept for them and paid off all their debts on their behalf. Coincidentally, the imperial court was recruiting virtuous monks to serve as advisors, and everyone recommended the master. The master arrived in Nanjing and, after only four months, bathed, wrote a verse, and passed away. He was cremated at Jubao Mountain, and countless relics were obtained. The master has the 'Five Assemblies Discourse' (Wu Hui Yu) and the 'Fifty-Three Visits of Sudhana' (Shancai Wushisan Can Ji), both of which are passed down in the world.
Master Huixin once asked the master about the Dharma, and later he was also recruited into the Wenyuan Pavilion to participate in the compilation of the 'Great Canon' (Da Dian). After his death, he was cremated and also obtained countless five-colored relics. Master Huixin, Dharma name Jiankong, was from the Fang family of Yueqing.
Biography of Master Jixiang
Master Jixiang, surname Zhou, was the younger brother of Empress Xiaosu. As a child, he liked to go out and play, and once he went out and never returned home, and his family did not know where he was. Later, before Empress Xiaosu entered the palace, Master Jixiang had already lost contact with his family. After a long time, (Master Jixiang) was tonsured at Dajue Temple. However, (Master Jixiang) often begged in the market and came to the Garan Hall of Baoguo Temple to sleep at night. Later, (Master Jixiang's family) seemed to have forgotten him. Suddenly one night, Empress (Xiaosu) dreamed that the Garan deity came and said: 'The Empress's younger brother is now with me.' Emperor Ying also had the same dream at the same time, and the words spoken were consistent. The next morning
遣小黃門。如所夢求之至寺。見師在伽藍殿中。遂擁以行。引見問所以出遊及為僧。時 帝 后皆泣下。因曰。何如今日為 皇親耶。師搖首不願復還寺。 后不能奪厚賜之。 英廟晏駕。 后為太后。出內藏。建大慈仁寺居之。 孝宗時。 太后為太皇太后。為立護 敕碑。碑載 賜田無慮數百頃。師以左善世示滅。 帝遣官致祭。師住寺眾嘗數百人。禪誦濟濟。迨后慶壽寺毀。僧亦來居於此。新舊眾皆仰食 賜田。二時無闕。言者謂。師脫屣 皇舅之貴。而樂世外之間。方 孝肅在慈宮 二聖隆孝養。 恩賜何所不至。而師澹寂自若 英廟以來外戚。 恩澤侯者。不能數世。師之 賜莊。猶存衣食寺中數百人。此有以見一時富貴之不能久。夜澹寂者之長存也。
滿起．真參傳
滿起。時稱白雲上人。安州牛氏子。落髮于永安寺。正德間。南遊伏牛諸山。遇西宗和尚。授以禪旨。隱界嶺禪林。用全護珠之志。又入伏牛之茅坪。方來四集。師舍之去游五臺。入 神京。居天慶寺中。貴姜賈二君。為供養主。師嚴戒律。苦修持。喜營福業。印造龍藏十三部。安置名山大剎。其餘飯僧造像。隨緣之舉。系其小者耳。一日謂其屬曰。吾有命債欲還。須靜攝數日。今閉戶。非呼喚切勿入。眾從隙中窺之。見師面里
【現代漢語翻譯】 現代漢語譯本：派遣小黃門（宦官名）按照夢中所求前往寺廟。發現法師在伽藍殿中，於是簇擁著他前行。引見后，皇帝詢問他出游和出家的緣由。當時，皇帝和皇后都流下了眼淚。皇帝問道：『今日做皇親國戚如何？』法師搖頭，不願再返回寺廟。皇后沒有強求，給予了豐厚的賞賜。英廟（皇帝謚號）駕崩后，皇后成為太后，拿出內庫的錢財，建造了大慈仁寺供法師居住。孝宗（皇帝謚號）時期，太后成為太皇太后，為法師樹立了護敕碑。碑上記載著賞賜的田地有數百頃之多。法師以左善世（官職名）的身份示寂。皇帝派遣官員致祭。法師居住的寺廟裡，僧眾常常有數百人，禪修誦經非常興盛。後來慶壽寺被毀，僧人也來到這裡居住。新舊僧眾都依靠賞賜的田地為生，一日三餐沒有缺少。有人說，法師拋棄了皇舅（皇帝的舅舅）的尊貴身份，而樂於世外生活。正當孝肅（人名）在慈宮，兩位聖上都極盡孝道奉養，恩賜無所不至，而法師卻淡泊寧靜，一如既往。自英廟以來，以外戚身份獲得恩澤封侯的人，沒有能延續幾代的。法師的賞賜莊園，仍然能供養寺中數百人的衣食。由此可見，一時的富貴不能長久，而淡泊寧靜的人才能長存。
滿起法師·真參傳
滿起法師，當時被稱為白雲上人，是安州牛氏的兒子。在永安寺出家。正德年間，南遊伏牛山的各個山峰，遇到西宗和尚，被授予禪宗的宗旨。隱居在界嶺禪林，以全護珠（比喻守護本性）的志向修行。又進入伏牛山的茅坪，四方的人才聚集而來。法師捨棄茅坪，前往五臺山，進入神京（北京），居住在天慶寺中。貴姜和賈兩位施主，為他提供供養。法師嚴守戒律，刻苦修行，喜歡經營福業，印造了龍藏（佛教經典）十三部，安置在名山大剎。其餘的齋僧、造像等，隨緣而行的善舉，只是其中較小的部分。一天，法師對他的侍者說：『我有一筆命債要償還，需要安靜地修養幾天。現在要關上門，不是緊急呼喚，千萬不要進來。』眾人從門縫中窺視，看見法師面朝里。
【English Translation】 English version: A minor eunuch was dispatched to the temple according to the dream. He found the master in the Garan Hall and escorted him back. After the introduction, the Emperor asked about his travels and the reasons for becoming a monk. At that time, both the Emperor and the Empress shed tears. The Emperor asked, 'How would you like to be a royal relative today?' The master shook his head, unwilling to return to the temple. The Empress did not force him and bestowed generous rewards. After Emperor Yingmiao (posthumous title) passed away, the Empress became the Empress Dowager and used money from the imperial treasury to build the Da Ci Ren Temple for the master to reside in. During the reign of Emperor Xiaozong (posthumous title), the Empress Dowager became the Grand Empress Dowager and erected a protected edict stele for the master. The stele recorded that the bestowed fields amounted to several hundred acres. The master passed away in the position of Zuo Shanshi (official title). The Emperor sent officials to offer sacrifices. The master's temple often housed hundreds of monks, and their Chan practice and sutra chanting were very prosperous. Later, when Qingshou Temple was destroyed, the monks also came to reside here. Both the new and old monks relied on the bestowed fields for their livelihood, and their meals were never lacking. Some said that the master abandoned the nobility of being the Emperor's uncle and enjoyed the life of seclusion. While Xiaosu (person's name) was in the Ci Palace, the two Emperors showed utmost filial piety and provided for her, and the favors bestowed were boundless. However, the master remained calm and serene as always. Since Emperor Yingmiao's time, those who were granted titles of nobility as imperial relatives rarely lasted for several generations. The master's bestowed estate still provided food and clothing for hundreds of people in the temple. This shows that temporary wealth and honor cannot last long, while those who are calm and serene can endure.
Master Manqi · Biography of Zhencan
Master Manqi, at that time known as the White Cloud Master, was a son of the Niu family of Anzhou. He became a monk at Yong'an Temple. During the Zhengde period, he traveled south to the various mountains of Funiu Mountain, where he met the monk Xizong and was taught the principles of Chan Buddhism. He lived in seclusion in the Jieling Chan Forest, practicing with the aspiration of fully protecting the pearl (a metaphor for guarding one's original nature). He then entered Maoping in Funiu Mountain, where talents from all directions gathered. The master abandoned Maoping and went to Mount Wutai, entering the capital (Beijing) and residing in Tianqing Temple. The two patrons, Gui Jiang and Jia, provided him with offerings. The master strictly observed the precepts, practiced diligently, and enjoyed engaging in meritorious deeds. He printed thirteen copies of the Dragon Canon (Buddhist scriptures) and placed them in famous mountains and large temples. Other acts of charity, such as offering food to monks and making statues, were just smaller deeds done according to circumstances. One day, the master said to his attendants, 'I have a karmic debt to repay and need to rest quietly for a few days. I will close the door now, and do not enter unless there is an urgent call.' The people peeked through the crack in the door and saw the master facing inward.
臥。背上肉紫黑色。墳起甚鉅。經七日始消。師興召眾入。曰。吾適還命已畢。今無苦矣。師有眾緣。凡所寓歷。從徒嘗至五百。京城內外。爭趨供奉。祇園物色。日甚絢灼。因喟然嘆曰。 輦轂之下。固宜若此乎。遂挈缽返伏牛。謝絕人事。不復出山。嘉靖壬戌九月坐脫。
真參。號無為。楚之江陵人。姓劉氏。幼聰慧。樂善好施。與物無忤。攻舉子業。蜚聲文林。經史之暇。喜談佛書。后遇老衲。奇之曰。子。真大乘法器。世途軒冕。一夢幻耳。於是幡然改悟。甫弱冠辭親出家。父母欲奪其志。弗得。乃詣玉泉山。師事無邊長老。祝髮受具。矢心究道。前後凡三然指。誓信不退。久而有入。所至道俗歸之。后游京師。四眾斯觀音寺。奉師居之。道聲翕然 內庭聞之。頒賜齋供無虛日。后以厭煩。歸隱伏牛。將化謂弟子。塵世真夢境。吾將行矣。汝曹勉力。無于袈裟下墮落也。言訖而逝。陜西觀察使王元春。為撰其行立石焉。
忠敬堂傳
法忠。號敬堂。新安曹氏子。齠年喜端坐。年十九。游錢塘靈隱寺。遇雲水僧激發。遂落髮受具。依講庠數年。行腳入少林。見大千潤公。走長安。參遍融笑巖二老。指示心要。稍有啟悟。尋入牛山火場。調煉三業。后歸匡廬。愛仰天坪高勝。單丁居之。手植松
【現代漢語翻譯】 現代漢語譯本： 臥倒后，背上的肉呈現紫黑色，墳起得非常厲害，經過七天才消退。師父醒來后召集眾人進來，說：『我剛才已經還命完畢，現在沒有痛苦了。』師父有很好的眾生緣分，凡是他居住過的地方，跟隨的弟子常常達到五百人。京城內外的人，爭相前往供奉，祇園（精舍，寺廟）的陳設，一天比一天絢麗奪目。因此感慨嘆息道：『京城腳下，本來就應該這樣嗎？』於是拿著缽返回伏牛山，謝絕一切人事，不再出山。嘉靖壬戌年九月坐化圓寂。
真參（人名），號無為，是楚地江陵人，姓劉。從小就聰明，樂於行善，與世無爭。學習科舉，在文人中很有名聲。在學習經史之餘，喜歡談論佛書。後來遇到一位老和尚，覺得他很奇特，說：『你，真是大乘佛法的器皿。世間的榮華富貴，只是一場夢幻罷了。』於是幡然醒悟。剛滿二十歲就辭別父母出家，父母想要阻止他的志向，沒有成功。於是前往玉泉山，師事無邊長老，剃度受戒，立誓專心研究佛法。前後燒了三次手指，發誓信念不退。時間久了有所領悟。所到的地方，僧人和俗人都歸順他。後來遊歷京城，四眾弟子在觀音寺，請師父居住。道風聲名遠揚，皇宮內廷也聽說了，賞賜齋飯供養沒有一天間斷。後來因為厭倦了世俗的煩擾，歸隱伏牛山。臨終前對弟子說：『塵世真的是一場夢境，我將要走了，你們要努力修行，不要在袈裟下墮落啊。』說完就去世了。陜西觀察使王元春，為他撰寫了事蹟並立碑。
忠敬堂傳
法忠（人名），號敬堂，是新安曹家的兒子。小時候喜歡端坐。十九歲時，遊歷錢塘靈隱寺，遇到雲遊僧人激發，於是剃度受戒。依附講經的僧人數年，行腳到少林寺，拜見大千潤公。前往長安，參拜遍融、笑巖二位老禪師，指示了心要，稍微有所領悟。之後進入牛山火場，調煉身口意三業。後來回到匡廬，喜愛仰天坪的高曠優美，獨自居住在那裡，親手種植松樹。
【English Translation】 English version: He lay down, and the flesh on his back turned purplish-black, swelling up greatly. It took seven days for it to subside. The master awoke and summoned everyone, saying, 'I have just finished returning my life; now I have no suffering.' The master had great affinity with the masses. Wherever he resided, the number of his followers often reached five hundred. People inside and outside the capital vied to make offerings, and the decorations of the Jetavana (monastery) became more and more splendid each day. Therefore, he sighed and said, 'Is it fitting that things should be like this under the emperor's feet?' So he took his bowl and returned to Mount Funiu, refusing all worldly affairs and never leaving the mountain again. He passed away peacefully in the ninth month of the Renxu year of the Jiajing era.
Zhen Can (personal name), styled Wuwei, was a native of Jiangling in Chu, surnamed Liu. He was intelligent from a young age, enjoyed doing good deeds, and was not contentious. He studied for the civil service examinations and became famous among scholars. In his spare time, he enjoyed discussing Buddhist scriptures. Later, he met an old monk who found him remarkable, saying, 'You are truly a vessel for the Great Vehicle Dharma. Worldly glory and wealth are but a dream.' Thereupon, he awakened and changed his ways. Barely twenty years old, he left his parents to become a monk. His parents tried to thwart his will, but they could not. So he went to Mount Yuquan and became a disciple of Elder Wubian, had his head shaved, received the precepts, and vowed to devote himself to studying the Dharma. He burned his fingers three times to show his unwavering faith. After a long time, he had some understanding. Wherever he went, monks and laypeople alike submitted to him. Later, he traveled to the capital, and the fourfold assembly at Guanyin Temple invited him to reside there. His reputation spread far and wide, and the inner court of the palace heard of him, bestowing alms and offerings without a day's interruption. Later, weary of worldly affairs, he returned to Mount Funiu to live in seclusion. As he was about to pass away, he said to his disciples, 'The world is truly a dream. I am about to depart. You must strive diligently and not fall into degradation under the robe.' After speaking, he passed away. Wang Yuanchun, the surveillance commissioner of Shaanxi, wrote an account of his deeds and erected a stele for him.
Biography of Zhongjing Hall
Faczhong (personal name), styled Jingtang, was the son of the Cao family of Xin'an. As a child, he liked to sit in meditation. At the age of nineteen, he traveled to Lingyin Temple in Qiantang, where he was inspired by a wandering monk, so he had his head shaved and received the precepts. He followed lecturing monks for several years, then traveled to Shaolin Temple, where he met Daqian Run Gong. He went to Chang'an and visited the two old Chan masters Bianrong and Xiaoyan, who pointed out the essentials of the mind, and he gained some insight. Afterward, he entered the fire field of Mount Niu to refine the three karmas of body, speech, and mind. Later, he returned to Mount Kuanglu and loved the high and beautiful Yangtianping, where he lived alone, planting pine trees by hand.
十餘萬本。久之。衲子來集。仰天坪遂成叢林。師為人夷坦無緣飾。御眾不立規矩。甘苦必同。雖粒米莖菜。必隨眾乃食。勞務必身先之。不開禪講門戶。一以真實示人。依之者。無論愚智。浸久嘿化。而不自知。故來者如歸家侍父母也。且訓人有方。用人有度。出語慨切痛至。聽者悚然。無不心領而神會。一眾森嚴。儼然一大罏鞴。以身為教。不用言說。真本色住山人也。劉云嶠太史。訪師。一見心契。乃為顏其寺。曰云中。憨老人為之記。張洪陽太史。書廬山高三字。贈之旌其志。庚申秋。示微疾。謂其徒曰。吾見紅日當空金蓮遍地。吾其行矣。言訖寂然而逝。憨老人復為銘其塔曰。師住雲中。二十餘年如一日。視十方衲子如一己。精心為眾。未嘗以無有異志物我介懷。數語蓋實錄。師當之無愧也。
明龍傳
明龍。淮南宿遷姚氏子。俗名東陽。嘗為其縣諸生。居嘗好修。歷二十年所。不問家人生業。雅從善知識游。隆慶改元。落髮居羊山秀峰庵。名德日起。即 諸陵中貴人多檀施。師藍縷自如。一衲不啻懸鶉。不裓不襦不履。顧就羊山。安七十二眾。為千日期場。師日為大眾說經。大眾亦樂為之聽眾也。時 神宗皇帝初即位。行邊使道昆汪公。道出 諸陵。詣師問道。意獨多之。因問曰。千日期畢
【現代漢語翻譯】 現代漢語譯本： 十餘萬卷（指經書）。時間久了，僧人聚集而來，仰天坪就此成爲了叢林（指寺廟）。師父為人坦誠，不加修飾，管理大眾不設立繁瑣的規矩，有福同享，有難同當。即使是一粒米、一根菜，也必定和大家一起食用。勞作事務必定身先士卒。不開設禪堂講座，而是用真實的行動來教導人。依靠他的人，無論是愚笨還是聰慧，時間久了都會在潛移默化中受到影響，卻不自覺。所以來這裡的人就像回到家侍奉父母一樣。而且教導人有方法，使用人有分寸，說出的話懇切而深刻，聽的人無不感到敬畏，心領神會。整個僧團莊嚴肅穆，就像一個大熔爐。以身作則，不用言語教導，真是本色的住山人啊。劉云嶠（人名，太史）拜訪師父，一見如故，於是為寺廟題寫匾額，叫做『雲中』，憨老人（人名，法號）為之作記。張洪陽（人名，太史）書寫『廬山高』三個字，贈送給師父，以此表彰他的志向。庚申年秋天，師父略微生病，對他的弟子們說：『我看見紅日當空，金蓮遍地，我將要走了。』說完就寂然圓寂了。憨老人又為他寫了塔銘，說：『師父住在雲中寺，二十多年如一日，看待十方僧人如同自己一樣，盡心盡力為大眾服務，從未有過任何異心，物我兩忘。』這幾句話是真實的記錄，師父當之無愧。
明龍傳
明龍（人名），淮南宿遷姚氏的兒子，俗名東陽。曾經是宿遷縣的學生。居住時喜歡修行，經歷了大約二十年，不問家裡的生計。喜歡與有德行的人交往。隆慶改元（年號），剃度出家，住在羊山秀峰庵。名聲日益增長，很多諸陵（指明朝皇陵）中的貴人、宦官都來佈施。師父穿著簡樸，一件破舊的僧衣就像掛著的鵪鶉一樣。不穿短衣，不穿棉襖，不穿鞋子。就在羊山，安置了七十二位僧人，舉辦了千日法會。師父每天為大眾講解經書，大眾也樂於聽講。當時神宗皇帝（人名，明朝皇帝）剛即位，行邊使道昆汪公（人名，官職）路過諸陵，拜訪師父問道，對師父的見解非常讚賞。於是問道：『千日期滿后……』 English version: More than one hundred thousand volumes (referring to scriptures). Over time, monks gathered, and Yangtianping became a Sangharama (monastery). The master was honest and unadorned, managing the community without establishing rigid rules, sharing both blessings and hardships. Even a grain of rice or a stalk of vegetable, he would certainly eat with everyone. He always took the lead in labor. He did not open meditation halls or lectures, but taught people with authentic actions. Those who relied on him, whether foolish or wise, would be subtly influenced over time without realizing it. Therefore, those who came here were like returning home to serve their parents. Moreover, he had methods for teaching people and measured in using people, and his words were earnest and profound, causing listeners to be in awe and comprehending deeply. The entire Sangha was solemn and dignified, like a large furnace. He taught by example, without words, truly a resident of the mountains in his true colors. Liu Yunqiao (name, Grand Historian) visited the master and felt an immediate connection, so he inscribed the name of the temple as 'Yunzhong' (Amidst the Clouds), and the Elder Han (name, Dharma name) wrote a record for it. Zhang Hongyang (name, Grand Historian) wrote the three characters 'Lushan Gao' (Mount Lu is High) and presented them to the master to commend his aspirations. In the autumn of the Gengshen year, the master showed slight illness and said to his disciples, 'I see the red sun in the sky and golden lotuses everywhere, I am about to depart.' After saying this, he passed away peacefully. The Elder Han also wrote a stupa inscription for him, saying, 'The master lived in Yunzhong Temple for more than twenty years as if it were one day, treating monks from all directions as if they were himself, wholeheartedly serving the community, never having any ulterior motives, forgetting the distinction between self and others.' These words are a true record, and the master deserves them without shame.
The Biography of Minglong
Minglong (name) was the son of Yao of Suqian, Huainan, with the secular name Dongyang. He was once a student of Suqian County. He liked to cultivate himself in his residence, and after about twenty years, he did not ask about the family's livelihood. He liked to associate with virtuous people. In the first year of the Longqing reign (era name), he shaved his head and became a monk, living in Xiufeng Hermitage on Yangshan Mountain. His reputation grew day by day, and many nobles and eunuchs in the imperial tombs (referring to the Ming Dynasty imperial tombs) came to make offerings. The master dressed simply, and a worn-out monk's robe was like a hanging quail. He did not wear short clothes, cotton-padded jackets, or shoes. He settled seventy-two monks on Yangshan Mountain and held a thousand-day Dharma assembly. The master lectured on scriptures to the community every day, and the community was happy to listen. At that time, Emperor Shenzong (name, Ming Dynasty emperor) had just ascended the throne, and the border envoy Dao Kun Wang (name, official title) passed by the imperial tombs and visited the master to ask about the Dharma, greatly appreciating the master's insights. So he asked, 'After the thousand-day period is over...'
【English Translation】 English version: More than one hundred thousand volumes (referring to scriptures). Over time, monks gathered, and Yangtianping became a Sangharama (monastery). The master was honest and unadorned, managing the community without establishing rigid rules, sharing both blessings and hardships. Even a grain of rice or a stalk of vegetable, he would certainly eat with everyone. He always took the lead in labor. He did not open meditation halls or lectures, but taught people with authentic actions. Those who relied on him, whether foolish or wise, would be subtly influenced over time without realizing it. Therefore, those who came here were like returning home to serve their parents. Moreover, he had methods for teaching people and measured in using people, and his words were earnest and profound, causing listeners to be in awe and comprehending deeply. The entire Sangha was solemn and dignified, like a large furnace. He taught by example, without words, truly a resident of the mountains in his true colors. Liu Yunqiao (name, Grand Historian) visited the master and felt an immediate connection, so he inscribed the name of the temple as 'Yunzhong' (Amidst the Clouds), and the Elder Han (name, Dharma name) wrote a record for it. Zhang Hongyang (name, Grand Historian) wrote the three characters 'Lushan Gao' (Mount Lu is High) and presented them to the master to commend his aspirations. In the autumn of the Gengshen year, the master showed slight illness and said to his disciples, 'I see the red sun in the sky and golden lotuses everywhere, I am about to depart.' After saying this, he passed away peacefully. The Elder Han also wrote a stupa inscription for him, saying, 'The master lived in Yunzhong Temple for more than twenty years as if it were one day, treating monks from all directions as if they were himself, wholeheartedly serving the community, never having any ulterior motives, forgetting the distinction between self and others.' These words are a true record, and the master deserves them without shame. The Biography of Minglong Minglong (name) was the son of Yao of Suqian, Huainan, with the secular name Dongyang. He was once a student of Suqian County. He liked to cultivate himself in his residence, and after about twenty years, he did not ask about the family's livelihood. He liked to associate with virtuous people. In the first year of the Longqing reign (era name), he shaved his head and became a monk, living in Xiufeng Hermitage on Yangshan Mountain. His reputation grew day by day, and many nobles and eunuchs in the imperial tombs (referring to the Ming Dynasty imperial tombs) came to make offerings. The master dressed simply, and a worn-out monk's robe was like a hanging quail. He did not wear short clothes, cotton-padded jackets, or shoes. He settled seventy-two monks on Yangshan Mountain and held a thousand-day Dharma assembly. The master lectured on scriptures to the community every day, and the community was happy to listen. At that time, Emperor Shenzong (name, Ming Dynasty emperor) had just ascended the throne, and the border envoy Dao Kun Wang (name, official title) passed by the imperial tombs and visited the master to ask about the Dharma, greatly appreciating the master's insights. So he asked, 'After the thousand-day period is over...'
。羊山能作嘗住乎。師曰。無嘗無住。后旬有五日。太史當謁。立冬其日羊山放光。又越七日。歲將除。師集大眾語曰。元年元日吾當行。公等居此。識字者。用心念佛。不識字者。用心念佛。務智慧務普心。即此是佛。公等勉之。歲除夜既半。命弟子視中星曰。夜午乎。曰。午矣。師曰。未也。日午乃行。元日日幾中。羊山放光如曏者。頃之坐化。蓋日中雲。越七日舉焚。日中復放光如曏者。 諸陵中貴人咸在。率大眾羅拜。治浮屠。藏舍利。
南嶽豆兒佛傳
法祥。字瑞光。越州嵊縣周氏子。有出世志。隨季父宦遊入京。見笑巖于柳巷。巖觀其根。示以唸佛法門。師頷之。居頃南還。棄妻子剃髮。入棲霞謁素庵法師。雖居講肆。而唸佛無間。又參遍融。融所示。與笑巖同。繇五臺入伏牛。契機于柏松和尚。留住石室中。弔影木食者三年。一日趺坐。雪積滿林。火絕衣濕。松往視。擊磬出其定。因示之曰。輕安小寂。非是歇場。若耽著此境。即墮偏空。且行腳去。逢南即止矣。遂飄然而行。遍歷楚蜀之境。鏟落知見。獨存孤明。后游南嶽。忽憶柏松別時之語。有終焉之志。適僧以側刀峰靜室相讓。自是放下身心。一志唸佛。募豆四十八石。一豆一佛。凈念相繼。以至終身。不知其過幾四十八石矣。繇是
【現代漢語翻譯】 現代漢語譯本： 羊山禪師還能在這裡長久居住嗎？禪師說：『沒有長久，沒有住處。』過了半個月，太史要來拜謁。立冬那天，羊山放光。又過了七天，一年將盡，禪師召集大眾說：『明年正月初一，我就要走了，你們留在這裡。識字的人，用心念佛；不識字的人，也要用心念佛。務必追求智慧，務必發普世之心，這就是佛。』大家努力吧。除夕夜過了一半，禪師命令弟子看中星，問：『是半夜了嗎？』弟子說：『是半夜了。』禪師說：『還沒到，要到正午才走。』元旦那天，太陽快到正中時，羊山又像之前一樣放光。不久，禪師坐化了，大概是正午時分。過了七天，舉行火化，正午時分再次像之前一樣放光。各陵墓中的貴人都來了，帶領大眾跪拜，建造浮屠（佛塔），安放舍利。
南嶽豆兒佛傳 法祥，字瑞光，是越州嵊縣周家之子。有出世的志向，跟隨他的叔父做官遊歷到京城，在柳巷見到了笑巖禪師。笑巖禪師觀察了他的根器，向他開示了唸佛法門。法祥禪師點頭領會。住了不久，就返回南方，拋棄妻子剃髮出家，到棲霞拜見素庵法師。雖然住在講經的地方，但唸佛從不間斷。又參訪了遍融禪師，遍融禪師所開示的，與笑巖禪師相同。從五臺山進入伏牛山，在柏松和尚那裡契合了機緣。留在石室中，孤身一人，吃著粗糙的食物，過了三年。有一天，禪師盤腿而坐，雪積滿了樹林，火滅了衣服也濕了。柏松和尚前去探望，敲擊磬將他從禪定中喚醒，於是開示他說：『輕安和小的寂靜，不是最終的歸宿。如果貪戀這種境界，就會墮入偏空。還是去行腳吧，遇到『南』就停下來。』於是飄然離去，走遍了楚地和蜀地，剷除知見，只留下孤明。後來遊歷到南嶽，忽然想起了柏松和尚臨別時說的話，有了在此終老的想法。正好有僧人將側刀峰的靜室讓給他。從此放下身心，一心念佛。募集了四十八石豆子，一豆唸一聲佛，清凈的念頭相續不斷，直到終身。也不知道他念過了多少個四十八石豆子了。因此
【English Translation】 English version: Could Abbot Yangshan continue to reside here? The Master said, 'There is no permanence, no dwelling.' Fifteen days later, the Grand Historian was due to visit. On the day of the Beginning of Winter, Yangshan emitted light. Seven days later, as the year was about to end, the Master gathered the assembly and said, 'On the first day of the new year, I shall depart. You all remain here. Those who can read, diligently recite the Buddha's name. Those who cannot read, diligently recite the Buddha's name. Strive for wisdom, strive for universal compassion. This is the Buddha.' Encourage yourselves. On New Year's Eve, past midnight, the Master instructed a disciple to observe the central star, asking, 'Is it midnight?' The disciple replied, 'It is midnight.' The Master said, 'Not yet, I shall depart at noon.' On New Year's Day, as the sun approached its zenith, Yangshan emitted light as before. Shortly after, he passed away in meditation, around noon. Seven days later, the cremation was held, and at noon, light was emitted again as before. The nobles from the various mausoleums were all present, leading the assembly in prostrations, building a stupa (a Buddhist shrine), and enshrining the relics.
The Biography of Dou'er (Bean) Buddha of Nanyue (Southern Mountain) Fa Xiang (Dharma Auspicious), styled Ruiguang (Auspicious Light), was a son of the Zhou family of Sheng County, Yue Prefecture. He had aspirations to transcend the world. He followed his uncle, who was an official, on travels to the capital. In Willow Lane, he met Chan Master Xiaoyan (Smiling Cliff). Xiaoyan observed his potential and instructed him in the Dharma gate of Buddha-name recitation. The Master nodded in agreement. After residing there for a while, he returned south, abandoned his wife and children, and shaved his head to become a monk. He visited Dharma Master Su'an (Simple Hermitage) at Qixia (棲霞, a place name). Although residing in a place of lectures, he never ceased reciting the Buddha's name. He also visited Bianrong (遍融, a name). Bianrong's instruction was the same as Xiaoyan's. From Mount Wutai (五臺山, a famous Buddhist mountain), he entered Mount Funiu (伏牛山, a mountain range), where he found accord with Abbot Baisong (Cypress Pine). He stayed in a stone chamber, living alone and eating simple food for three years. One day, he sat in meditation, and the snow piled up in the forest, the fire went out, and his clothes were wet. Baisong went to check on him, struck the chime to awaken him from his samadhi, and then instructed him, 'Light ease and small tranquility are not the final resting place. If you become attached to this state, you will fall into one-sided emptiness. Go on pilgrimage, and stop when you encounter 'South'.' Thereupon, he drifted away, traveling throughout the regions of Chu (楚, ancient state) and Shu (蜀, ancient state), eradicating knowledge and views, and preserving only solitary clarity. Later, he traveled to Nanyue (南嶽, Southern Mountain), and suddenly remembered Baisong's words at parting, and had the intention to end his life there. Just then, a monk offered him the quiet room on the side of Daofeng (刀峰, Knife Peak). From then on, he let go of body and mind, and single-mindedly recited the Buddha's name. He collected forty-eight 'shi' (石, a unit of dry measure) of beans, reciting the Buddha's name for each bean, with pure thoughts following one another continuously, until the end of his life. It is not known how many forty-eight 'shi' of beans he recited. Therefore,
諸方稱為豆兒佛云。十方衲子爭歸之。側刀峰遂成海內名叢席。居恒誡諸弟子曰。汝剃除鬚髮。不知有生死事大。但倚墻靠壁。業識茫茫。喚作甚麼。豈非吾佛所呵。衲衣在空閑。假名阿練若。不專心凈業。大限到來。將何抵對閻老子乎。聞者無不感泣。師雖絕意人世。而當世諸君子。聞其風者。莫不景仰。如方伯劉公。直指史公。學憲伍公。儀部曾公。冏卿蔡公。少保郭公。大行宋公。皆傾心皈向。就師問道。招致之則不往也。郡丞盧公。祀廟。點失期者。罰米三十餘石。送師。師曰。老僧豈以一缽飯。斂眾怨耶。竟不受。聞者歎服。師接納往來。不擇臧否。一味平等慈悲。荊襄大盜。賈二唐九等七人捕急。投師求活。師憐其誠納之。冠以道巾。令隨眾作務。及捕官至。雖識其為盜。第見師慈心藹然。又聞唸佛感動。乃解腰纏三金。設供而去。其盜亦化。為苦行僧。師住側刀峰三十餘年。不發化主。不結外援。不設方丈。不用侍者。一龕于佛殿左。危坐唸佛其中。不安庫房。笥無長物。滅之日。簡之惟胡椒一瓶。舊布數片而已。嘗以糠餅充餐。或有投之地者。師拾取。煨而啖之。行必荷鋤。見遺穢必以土掩之。將化命首座領眾。唸佛趺坐。誡眾曰。無得虛張捏怪。誑惑世人。獨一味老實唸佛。言訖。合掌而逝。時萬
歷庚戌二月六日也。閱世七十有九。僧臘四十有三。停龕七日。顏色不變。弟子奉全身。塔于峰之右。
三藏師傳
本融。陜西郿縣人。剃染。參懷慶松谷和尚。又參隱庵于大佛山。大千主少林。師預其眾。一缽隨身。不擾嘗住。千異之。付以帕不受。住達磨洞。四十餘年。萬曆丁亥。抵京師。住龍華寺山門。風雨炎寒自若。又居積善寺。廊房長老。見師勤苦蚤夜不息。特為造一龕。請居之。繼開十方院奉師。接雲水凡十有三年。信施云委。而因果之間。毫無差錯。最後住世剎海。隨緣接眾。持妙法華經為嘗課。密行甚至。生平脅不至席。食不過午。不飯于嘗住。持缽行乞村市間。如已得食則缽內向。未得食缽外向。人以是覘知師食否。而分衛之。每飯食訖。即嚼楊枝。掩關趺坐。或未受齋。亦從汲處乞一杯。滌齒入戶坐。必不破午食。檀越或設供施金。必一眾均被乃許。否即堅拒弗受。人請誦經。師曰。吾堂中大德。不諳諷誦。有就寺飯僧者。付貲過。即日營辦米鹽蔬果。設不移時。作務以身先眾。食飲旨菲。隨其所有不強為。生平絕不以修造煩人。曰。勞生旅泊。住則隨緣。去則忘矣。何事華美。以累身心耶。 慈聖。嘗為諸大僧設齋。每僧襯五金一疋絹旃檀滿觔。師堅不肯赴。中貴人不得已舁至院
【現代漢語翻譯】 現代漢語譯本： 時為歷庚戌年二月六日。享年七十九歲，僧臘四十三年。停靈七日，容顏未變。弟子們將他的全身，建塔安葬于山峰的右側。
三藏師的傳記
本融，陜西郿縣人。出家后，參拜懷慶的松谷和尚，又參拜隱庵于大佛山。大千主持少林寺時，本融也在其中。他一缽隨身，從不打擾常住。大千對他感到奇異，想給他袈裟，他沒有接受。後來住在達磨洞，住了四十多年。萬曆丁亥年，到達京師，住在龍華寺山門。風雨嚴寒，他都安之若素。又住在積善寺。廊房長老見他勤勞刻苦，早晚不息，特意為他造了一個禪龕，請他居住。後來又開設十方院供養他，接待四方雲遊僧人共十三年。信徒的佈施如雲般涌來，而因果之間，毫無差錯。最後住在世剎海，隨緣接引大眾。他經常誦持《妙法蓮華經》作為功課，秘密修行非常精進。一生從不躺臥睡覺，吃飯不過午。不在常住寺院吃飯，而是持缽在村莊集市間乞食。如果已經得到食物，就把缽口朝內；如果沒有得到食物，就把缽口朝外。人們因此來觀察他是否已經吃過飯，然後分給他食物。每次飯後，就嚼楊枝，關上門趺坐。或者沒有接受齋飯，也從汲水處乞討一杯水，漱口後進入房間坐禪，必定不破午食。檀越如果供養金錢，他必定要讓大眾均分才肯接受，否則就堅決拒絕。有人請他誦經，他說：『我堂中的大德，不熟悉諷誦。』如果有到寺院供飯的，把錢交給他，他當天就置辦米、鹽、蔬菜、水果，毫不拖延。做事情總是身先士卒。飲食粗糙簡單，隨其所有，不強求。一生絕不因為修造的事情麻煩別人，他說：『人生如旅客，住宿隨緣，離去則忘卻，何必追求華美，來勞累身心呢？』慈聖太后曾經為眾僧設齋，每位僧人贈送五兩黃金、一匹絹和一斤檀香。本融堅決不肯赴齋，中貴人不得已把他抬到寺院。
【English Translation】 English version: It was the sixth day of the second month of the Gengxu year. He lived to the age of seventy-nine, with forty-three years as a monk. His body remained in the coffin for seven days, and his complexion did not change. His disciples respectfully built a pagoda to enshrine his whole body on the right side of the peak.
Biography of the Tripitaka Master
Benrong (Original Purity), was a native of Mei County, Shaanxi Province. After tonsure, he studied with Monk Songgu of Huaiqing, and also studied with Yin'an (Hidden Hermitage) at Dafoshan (Great Buddha Mountain). When Daqian (Great Thousand) presided over Shaolin Temple, the master was among them. He carried a single bowl with him and never disturbed the monastery. Daqian found him extraordinary and offered him a kasaya (monk's robe), but he refused. Later, he lived in Dharma Cave for more than forty years. In the Dinghai year of the Wanli era, he arrived in the capital and lived at the mountain gate of Longhua Temple. He remained calm in wind, rain, heat, and cold. He also lived in Jishan Temple. The elder of the corridor saw that he was diligent and tireless, day and night, and specially built a meditation hut for him and invited him to live there. Later, he opened the Ten Directions Courtyard to support him, receiving wandering monks for thirteen years. The offerings from believers poured in like clouds, and there were no mistakes in the law of cause and effect. Finally, he lived in Shishahai (World of Temple Seas), connecting with the masses according to circumstances. He regularly chanted the '妙法蓮華經' (Myoho-renge-kyo, Lotus Sutra) as his daily practice, and his secret practice was extremely diligent. Throughout his life, he never lay down to sleep, and he never ate after noon. He did not eat at the monastery where he resided, but instead carried his bowl to beg for food in villages and markets. If he had already received food, he would turn the bowl inward; if he had not received food, he would turn the bowl outward. People used this to observe whether he had eaten or not, and then offered him food. After each meal, he would chew a willow branch, close the door, and sit in meditation. Or, if he had not received a vegetarian meal, he would also beg for a cup of water from the well, rinse his mouth, and enter the room to sit in meditation, never breaking the rule of not eating after noon. If donors offered money, he would insist that it be distributed equally among the monks before accepting it; otherwise, he would firmly refuse. When people asked him to chant scriptures, he said, 'The virtuous monks in my hall are not familiar with chanting.' If someone offered food to the monks at the temple, he would hand over the money and immediately prepare rice, salt, vegetables, and fruits without delay. He always took the lead in doing chores. His food and drink were simple and plain, according to what was available, and he did not demand anything. Throughout his life, he never troubled others with construction matters, saying, 'Life is like a traveler, staying is according to circumstances, and leaving is forgotten. Why pursue splendor and beauty, to burden the body and mind?' Empress Dowager Cisheng (Kind and Saintly) once prepared a vegetarian feast for the monks, giving each monk five taels of gold, a bolt of silk, and a pound of sandalwood. Benrong firmly refused to attend the feast, and the eunuchs had no choice but to carry him to the temple.
。師乃與眾同餐。萬曆壬寅初臘。師示微疾。侍御蕭公問之。師豎一指。即日午。端坐而逝。茶毗。頂骨如芡實大。煙入地處。掘之皆得舍利。初。張劉二內監。共舍住宅。為世剎海。師住此食指嘗逾千。當是時。曹郎郭家珍。王玄謨。蕭丁泰。鮑應鰲。給舍段然。俱欽師道風。敬仰尊重。段公嘗詣師。師曰。居士坐久饑。當煮麵作供。段曰。久向老師。大面特來。嚐嚐滋味。師厲聲曰。面許你吃。卻恐你吞吐不下。段為之吐舌。其門風高峻如此。京師人。稱師三藏師。多應是其號也。
青牛傳
青牛者。不知何許人。幼祝髮為僧。居廬山最高處靜室中。晝課誦經咒。夜則繞山唱佛號。鶉納百結。屐一䩫。重可十斤。以黃蠟白油煉其齒。如生鐵鑄。就靜室寒衲。夜聞屐聲。爭出松汁供之。呼曰青牛祖師。山有虎。見其來。伏道傍以俟。如是者五十臘。壬寅春。胡給舍徴吉。以使事道匡廬。愛其眉宇。凡五宿其室。癸卯。袁儀部石公訪之。但見紫松枝為窠。一水甕一罏一杖。遊客好事者。間施以綿線米粟。歲僅一二。至則露置地中出遊。亦無門可扄。然亦無盜者。客至不問姓名。不拜不供。了不知人間。禮公奇而叩之。亦無語。公為施一詩讚嘆之。或問。師。夜遊遇虎。頗心動否。曰人嘗思害虎。虎無害人
【現代漢語翻譯】 現代漢語譯本： 師父於是和大家一起用餐。萬曆壬寅年（1602年）初臘月，師父略微示現疾病。侍御蕭公前去問候，師父豎起一根手指。當天中午，師父端坐而逝。火化后，頂骨如芡實般大小。煙飄入地面的地方，挖掘后都得到了舍利（Śarīra，佛教聖物，通常是高僧火化后的遺留物）。起初，張、劉兩位內監共同捐舍住宅，作為世剎海（地名）。師父住在這裡，每天用餐的人數常常超過一千。當時，曹郎郭家珍、王玄謨、蕭丁泰、鮑應鰲、給舍段然，都欽佩師父的道風，敬仰尊重師父。段公曾經拜訪師父，師父說：『居士坐了很久，一定餓了，應當煮麵供養。』段公說：『我仰慕老師很久了，特地帶著大面來，請您嚐嚐滋味。』師父厲聲說：『面可以給你吃，恐怕你吞不下去。』段公為此吐了吐舌頭。師父的門風高峻如此。京城裡的人，稱師父為三藏師（Tipiṭaka Master，精通三藏的法師），大概是他的稱號吧。
青牛傳
青牛（Qing Niu，人名）這個人，不知道是哪裡人。小時候就剃髮出家為僧，住在廬山最高處的靜室中。白天誦讀經咒，夜晚則繞山唱唸佛號。穿著破爛的百衲衣，腳上穿著一隻木屐，重達十斤。用黃蠟白油來煉他的牙齒，像生鐵鑄造的一樣。住在靜室的貧寒僧人，夜裡聽到木屐的聲音，爭著拿出松汁供養他，稱他為青牛祖師。山裡有老虎，見到他來，就趴在路旁等候。像這樣過了五十年。壬寅年春天，胡給舍徴吉，以使者的身份路過匡廬山，喜愛他的眉宇，一共在他那裡住了五夜。癸卯年，袁儀部石公拜訪他，只見他用紫松枝做成鳥巢，一個水甕、一個爐子、一根枴杖。遊客中的好事者，偶爾施捨一些綿線米粟，一年只有一兩次。他回來后就露天放在地上，然後又出去遊歷，也沒有門可以閂上。然而也沒有盜賊。客人來了，他不問姓名，不拜也不供養，完全不知道人間的事情。石公覺得他很奇特，就向他請教，他也不說話。石公為他寫了一首詩讚嘆他。有人問：『師父，夜裡遊歷遇到老虎，心裡害怕嗎？』他說：『人常常想傷害老虎，老虎沒有想過傷害人。』
【English Translation】 English version: The master then dined with everyone. In the early winter of the Renyin year of the Wanli era (1602), the master showed a slight illness. The Attendant Censor, Lord Xiao, inquired about it. The master raised one finger. At noon that day, he passed away while sitting upright. After cremation, his skull was the size of a Gorgon fruit. Where the smoke entered the ground, digging revealed Śarīra (Buddhist relics, usually remains after the cremation of a highly accomplished monk). Initially, the two eunuchs, Zhang and Liu, jointly donated their residence to become the Śaisāgraha (place name). The master resided here, and the number of people dining daily often exceeded a thousand. At that time, Cao Lang Guo Jiazhen, Wang Xuanmo, Xiao Dingtai, Bao Ying'ao, and the Giver Duan Ran all admired the master's virtuous conduct, respecting and revering him. Lord Duan once visited the master, who said, 'Layman, you have been sitting for a long time and must be hungry. We should cook noodles as an offering.' Lord Duan said, 'I have admired the teacher for a long time and have specially brought large noodles for you to taste.' The master sternly said, 'The noodles can be eaten by you, but I fear you will not be able to swallow them.' Lord Duan stuck out his tongue in response. Such was the master's lofty and strict demeanor. The people of the capital called the master Tipiṭaka Master (Tipiṭaka Master, a master proficient in the three baskets of Buddhist scriptures), which was probably his title.
The Biography of Qing Niu (Qing Niu, personal name)
Qing Niu, it is not known where he came from. As a child, he shaved his head and became a monk, residing in the quietest room at the highest point of Mount Lu. During the day, he recited scriptures and mantras, and at night, he circumambulated the mountain chanting the Buddha's name. He wore a tattered patched robe and one wooden clog, weighing ten pounds. He refined his teeth with yellow wax and white oil, making them like cast iron. The poor monks living in the quiet room, hearing the sound of his clogs at night, would compete to offer him pine resin, calling him Patriarch Qing Niu. There were tigers in the mountains, and when they saw him coming, they would lie by the roadside to wait for him. This went on for fifty years. In the spring of the Renyin year, the Giver Hu Zhengji, passing through Mount Kuanglu as an envoy, admired his countenance and stayed in his room for five nights. In the Guimao year, Yuan Yibu Shi Gong visited him, and saw only a nest made of purple pine branches, a water jar, a stove, and a staff. Occasional benefactors among the travelers would donate cotton thread, rice, and millet, only once or twice a year. When he returned, he would leave them exposed on the ground and then go out traveling again, with no door to lock. Yet there were no thieves. When guests arrived, he did not ask their names, nor did he bow or make offerings, completely unaware of worldly affairs. Shi Gong found him strange and inquired of him, but he did not speak. Shi Gong wrote a poem to praise him. Someone asked, 'Master, when you travel at night and encounter tigers, are you afraid?' He said, 'People often think of harming tigers, but tigers have no intention of harming people.'
意也。訊其修持。但云唸佛。己酉之秋。入長安。神情骨相。無一不生人敬仰者。未幾事聞。 慈聖。賜號曰青融。出金錢香果供之。永安寺中。中貴學佛者。將為請師號紫衣。師聞而惡之。避匿城東隆安寺。一夕坐化去。 慈聖出帑金。為之禮懺津送焉。
孤月傳
孤月。北人也。未詳邑里姓氏。因參訪。南遊入終南山。望山勢逶迤崔巍。意山中必有至人藏修。曰。予得歸依承密諦。幸矣。遂褁糧行。日行百餘里。所至皆披茅蹂石。足為之龜。行已十日。遇獵者。臂鷹逐犬。一俠少年也。問月。何以至此。答曰。尋師訪道。不遠千里。不識此中有高僧可依否。獵者曰。封豕長蛇熊羆山鬼。於焉窟宅。更何處覓僧耶。子休矣。前有石洞。白熊踞視眈眈。過者蔑不齏粉。子無以身試嘗也。月心弗恐。起謝獵者。又行數十里。日入細柳矣。見一巖洞。心頗怪之。甫窺洞。白熊蹲踞。目光如電。張目視月。月曰。萬里參尋。冀得人聞道。乃今遇子。子能相容乎。不然亦天也。不怖而立。熊視良久。掉尾而去。月遂入洞宿。越三日獵者至。驚曰。子真神人也。而脫熊口。月曰。倖免熊口。惟夜有二偉丈夫。黑幘長脛立予傍。此何妖也。獵者曰。巖前古樹二章。曩伐為薪。毋乃是為崇乎。請夷其根。月。不忍絕樹生
【現代漢語翻譯】 現代漢語譯本： 這是他的心意。詢問他的修行方法，只說唸佛。己酉年秋天，進入長安，他的神情和骨相，沒有一樣不讓人敬佩仰慕的。不久，他的事蹟被慈聖太后得知，賜號為青融，並拿出金錢和香果供養他。永安寺中的一些宦官信佛的人，打算為他請賜紫衣的師號，他聽了很厭惡，就躲藏到城東的隆安寺。一天晚上，坐著圓寂了。慈聖太后拿出內帑的錢，為他舉行禮懺，並幫助運送靈柩。
孤月傳
孤月，是北方人。不清楚他的籍貫和姓氏。因為參訪，向南遊歷進入終南山。望著山勢蜿蜒高峻，心想山中一定有高人隱居修行。他說：『我能夠歸依並接受秘密的教義，真是幸運啊。』於是帶著乾糧出發，每天走一百多里路。所到之處都是披荊斬棘，踩踏石頭，腳都磨出了老繭。走了十天，遇到一個獵人，臂膀上架著鷹，帶著獵犬。是一個年輕氣盛的少年。獵人問孤月，你到這裡來做什麼？孤月回答說：『尋找老師，訪求真道，不遠千里而來。不知道這裡有沒有高僧可以依止？』獵人說：『這裡是野豬、長蛇、熊羆和山鬼的巢穴，哪裡能找到僧人呢？你還是算了吧。前面有個石洞，一隻白熊蹲在那裡，虎視眈眈，經過的人沒有不被咬成粉末的。你不要以身試險啊。』孤月心裡一點也不害怕，起身感謝獵人，又走了幾十里路，太陽快落山了。看見一個巖洞，心裡覺得很奇怪。剛一窺探洞里，一隻白熊蹲在那裡，目光如電，睜大眼睛看著孤月。孤月說：『我萬里迢迢來參訪，希望能夠聽到真理。現在遇到了你，你能容得下我嗎？如果不能，這也是天意。』他不害怕地站在那裡。熊看了他很久，搖著尾巴走了。孤月就進入洞中住宿。過了三天，獵人來了，驚訝地說：『你真是神人啊，竟然能從熊口脫險。』孤月說：『倖免于熊口，只是晚上有兩個偉岸的男子，戴著黑色的頭巾，長長的腿，站在我旁邊，這是什麼妖怪啊？』獵人說：『巖洞前有兩棵古樹，以前被砍伐當柴燒了，恐怕是它們作祟吧。請挖掉它們的樹根。』孤月不忍心斷絕樹木的生機。
【English Translation】 English version: This was his intention. When asked about his practice, he only said he recited the Buddha's name. In the autumn of the year Ji-You, he entered Chang'an. His expression and demeanor were such that everyone respected and admired him. Soon, his deeds were heard by Empress Dowager Ci Sheng, who bestowed upon him the title Qing Rong and provided him with gold coins, incense, and fruit as offerings. Some eunuchs in Yong'an Temple who believed in Buddhism intended to request the imperial court to grant him the title of a purple-robed monk. Upon hearing this, he disliked it and hid in Long'an Temple in the east of the city. One night, he passed away while sitting in meditation. Empress Dowager Ci Sheng took money from the imperial treasury to hold a repentance ceremony for him and helped transport his coffin.
Biography of Gu Yue (Orphan Moon)
Gu Yue (Orphan Moon) was a northerner. His hometown and surname are unknown. Because of pilgrimage, he traveled south and entered Zhongnan Mountain. Looking at the winding and towering mountains, he thought that there must be hermits practicing in the mountains. He said, 'I am fortunate to be able to take refuge and receive the secret teachings.' So he set off with dry food, traveling more than a hundred miles a day. Everywhere he went, he cut through thorns and trampled on stones, and his feet were calloused. After traveling for ten days, he met a hunter with a hawk on his arm and hunting dogs. He was a spirited young man. The hunter asked Gu Yue, 'What are you doing here?' Gu Yue replied, 'I am seeking a teacher and searching for the truth, traveling thousands of miles. I don't know if there are any eminent monks here to rely on?' The hunter said, 'This is the lair of wild boars, long snakes, bears, and mountain spirits. Where can you find monks? You should give up. There is a stone cave ahead, and a white bear is squatting there, watching fiercely. Anyone who passes by will be crushed to powder. Don't risk your life.' Gu Yue was not afraid at all. He thanked the hunter and walked dozens of miles further. The sun was setting. He saw a cave and felt strange. As soon as he peeked into the cave, a white bear was squatting there, its eyes like lightning, staring at Gu Yue. Gu Yue said, 'I have come from afar to seek the truth. Now I have met you. Can you accommodate me? If not, it is also fate.' He stood there without fear. The bear looked at him for a long time, wagged its tail, and left. Gu Yue then entered the cave to stay. Three days later, the hunter came and exclaimed, 'You are truly a divine person, to have escaped from the bear's mouth.' Gu Yue said, 'I was fortunate to escape the bear's mouth, but at night there were two tall men, wearing black turbans and with long legs, standing beside me. What kind of demons are they?' The hunter said, 'There were two ancient trees in front of the cave, which were cut down for firewood in the past. Perhaps they are causing trouble. Please dig up their roots.' Gu Yue could not bear to cut off the trees' life.
理。止勿夷。是夜。二丈夫不現。月慈悲動草木矣。獵者止月。月復謝去。至山椒。一僧結草廬棲焉。月色喜行入草廬。僧瞑目趺坐。五體如山。望之如木雞。啟視其釜。釜皆青苔也。向僧膜拜。三日竟屹然不動。乃從僧腰后扶之。始覺。月曰。愿受教。僧不應。第曰汝於終南無緣。月苦求教。僧曰。逢山則止。遇廬則藏。語畢。以杖指歸路示月。月遙見一青鳥翩躚而來。若相導者。行數日。逾終南而西。忽見城市。乃蜀中也。問蜀人。乃知有廬山。在江西。從荊州棹而南卓錫五老峰。越四十年而化。
孤月。冒險探奇。冀有所見。而所見如此。能高抗熊口。而無懾怖。下禮定僧。而致哀懇。雖所聞未得要領。要亦不失為有道心人也。所恨定僧姓字。不落人間。嗟乎。彼固視人間如幻也。而焉用名。
寶藏禪師傳
能蠲。字寶藏。河間獻縣人。姓劉氏。少孤。詣戒壇。從大千震公圓具。有僧自伏牛山來。請戒語及煉魔事。蠲躍然即褁足往。遇大川。授以唸佛法門。遂立期修般舟三昧。歷七夏。既而過干河溝。謁通天老人。留度歲。一夜獨立至旦。如彈指頃。聞板聲。心意豁然。成一偈上通天。通天亟止之曰。毋為狂魔攝也。后聞楞嚴。于徴心處有解。復入煉魔場。九旬行坐。間得定相宛然。又走終
【現代漢語翻譯】 現代漢語譯本： 理。停止，不要毀壞（草木）。這天夜裡，兩個獵人沒有出現。月（孤月）的慈悲感動了草木。獵人停止了追逐孤月。孤月再次告別離去。到達山腳。一個僧人在那裡結草廬居住。月色喜悅地走入草廬。僧人閉著眼睛盤腿坐著，整個身體像山一樣穩固，看上去像一隻木雞。孤月打開僧人的鍋，鍋里全是青苔。孤月向僧人膜拜，三天過去了，僧人仍然屹然不動。於是孤月從僧人腰后扶他，僧人才開始有了知覺。孤月說：『我希望能夠得到您的教誨。』僧人不回答，只是說：『你和終南山沒有緣分。』孤月苦苦哀求教誨。僧人說：『遇到山就停止，遇到草廬就躲藏。』說完，用枴杖指著回去的路給孤月看。孤月遠遠地看見一隻青鳥翩翩飛來，好像是來引導他的。走了幾天，越過終南山向西，忽然看見城市，原來是蜀地。問蜀地的人，才知道有廬山，在江西。孤月從荊州劃船向南，在五老峰安頓下來。過了四十年就圓寂了。
孤月，冒險去探尋奇異的事物，希望有所見聞，而他所見到的就是這些。他能夠勇敢地面對熊口，而沒有感到害怕。他謙卑地向僧人行禮，並且懇切地請求教誨。雖然他所聽到的沒有得到要領，但也可以說他是一個有道心的人。所遺憾的是定僧的姓名，沒有流傳在人間。唉，他本來就視人間如夢幻，又何必留下名字呢？
《寶藏禪師傳》
能蠲（Neng Juan，法號），字寶藏（Baozang），是河間獻縣人，姓劉。年少時成了孤兒，到戒壇，跟隨大千震公（Daqian Zheng Gong）受具足戒。有個僧人從伏牛山來，請求戒語以及降伏邪魔的事情。能蠲（Neng Juan）高興地立刻收拾行裝前往。遇到大河，（僧人）傳授給他念佛法門。於是立下期限修習般舟三昧（Pratyutpanna Samadhi），經歷了七個夏天。之後，他過了干河溝，拜見通天老人（Tongtian Laoren），留下來過了一年。一天晚上，他獨自站立到天亮，感覺像彈指一瞬間。聽到板聲，心意豁然開朗，寫了一首偈頌獻給通天老人（Tongtian Laoren）。通天老人（Tongtian Laoren）急忙阻止他說：『不要被狂魔所迷惑。』後來聽到《楞嚴經》，在『徴心』之處有所領悟。又進入煉魔場，九十天里或行走或坐禪，期間得到禪定的景象清晰可見。又前往終南山。
【English Translation】 English version: Li. Stop, do not destroy (the grass and trees). That night, the two hunters did not appear. Yue's (Guyue's) compassion moved the grass and trees. The hunters stopped chasing Guyue. Guyue bid farewell again and left. Arriving at the foot of the mountain, a monk lived there in a thatched hut. The moonlight joyfully entered the hut. The monk sat cross-legged with his eyes closed, his whole body as stable as a mountain, looking like a wooden chicken. Guyue opened the monk's pot, which was full of moss. Guyue prostrated to the monk, and after three days, the monk remained motionless. So Guyue supported him from behind his waist, and the monk began to be aware. Guyue said, 'I hope to receive your teachings.' The monk did not answer, but said, 'You have no affinity with Zhongnan Mountain.' Guyue begged for teachings. The monk said, 'Stop when you encounter a mountain, and hide when you encounter a hut.' After speaking, he pointed out the way back to Guyue with his staff. Guyue saw a blue bird fluttering from afar, as if to guide him. After walking for several days, he crossed Zhongnan Mountain to the west and suddenly saw a city, which turned out to be the land of Shu. Asking the people of Shu, he learned that there was Mount Lu, in Jiangxi. Guyue sailed south from Jingzhou and settled in the Five Old Peaks. After forty years, he passed away.
Guyue ventured to explore strange things, hoping to see and hear something, and what he saw was this. He was able to bravely face the bear's mouth without feeling afraid. He humbly saluted the monk and earnestly requested teachings. Although what he heard did not grasp the essentials, it can be said that he was a person with a Taoist heart. What is regrettable is that the name of the Ding monk has not been passed down in the world. Alas, he originally regarded the human world as a dream, so why leave a name?
Biography of Chan Master Baozang
Neng Juan (Dharma name), styled Baozang, was a native of Xian County, Hejian, with the surname Liu. He became an orphan at a young age and went to the ordination platform to receive the full precepts from Daqian Zheng Gong. A monk came from Funiu Mountain, requesting precepts and matters of subduing demons. Neng Juan happily packed his bags and set off immediately. Encountering a large river, (the monk) taught him the method of reciting the Buddha's name. So he set a deadline to practice the Pratyutpanna Samadhi, experiencing seven summers. After that, he crossed the Ganhe ditch and visited the Old Man Tongtian, staying for a year. One night, he stood alone until dawn, feeling like a snap of the fingers. Hearing the sound of the board, his mind suddenly opened up, and he wrote a verse to offer to the Old Man Tongtian. The Old Man Tongtian hurriedly stopped him and said, 'Do not be deceived by the mad demon.' Later, hearing the Surangama Sutra, he had some understanding at the 'questioning the mind' place. He also entered the demon refining field, walking or meditating for ninety days, during which the appearance of samadhi was clearly visible. He also went to Zhongnan Mountain.
南山。依孤月禪師四年。偶山行得一小室。因留止。日掘山蔬充腹。極意禪寂。孤月勸令質于遺教曰。毋為三昧酒所醉。此深坑不可墮也。隨入燕。參龍華通講主崇壽秀法師。多所開解。乃嘆曰。孤月為我何深至也。雖然。耽寂非矣。趨喧寧是哉。古人得旨之後。巖邊樹下。甘澹受辛。安有如今日易蓬戶于朱門。守凈檀為世業者。余有愧道德。未能垂手入廛。蓋頭一把茆。終當塵不到耳。乃四眾堅請住廣濟寺。不獲已許之。而繩衲糲餐。視山居不異也。報緣欲謝先三日。集諸方。至日稱佛名三千聲。跏趺而逝。世壽八十四。坐夏七十三。塔于德勝門外觀音庵之後。
天長僧武林比丘傳
天長僧。少鬻于徽賈。為塾舍爨兒。性愿愨。事同舍生。如其主也。居嘗寂嘿。莫測所為。忽一日心開。言論有異。捨生皆駭之。或叩以經書疑義。隨意解釋。遠出情表。好事者。因就之問佛法大旨。所對皆與冥合。實未嘗識一字也。問何謂道。曰一心為道。問何謂心。曰一人為心。或聞而徴之。曰吾昨所言。止得一橛耳。可再申問。遂問何謂道。曰無心為道。問何謂心。曰無人為心。聞者益溟涬之。皆嘆曰。我輩多時。所謂使他肉身菩薩也。因請為剃染。辭曰。吾身有屬。那得自便耶。愿給役如故。請以義錢贖之。曰可。
【現代漢語翻譯】 現代漢語譯本 南山（地名）。依止孤月禪師四年。偶然在山中行走時得到一間小室，便留下來居住。每天挖掘山中的蔬菜充飢，專心致志地禪修。孤月勸誡他說：『不要被三昧（專注）之酒所迷惑，這個深坑不可墮入啊。』 隨後前往燕地，參訪龍華通講主崇壽秀法師，得到很多開解。於是感嘆道：『孤月為我考慮得多麼深遠啊！』 雖然如此，沉溺於寂靜是不對的，趨向喧囂難道就對嗎？古人得道之後，在巖邊樹下，甘於清淡，忍受辛苦，哪裡有像今天這樣輕易地將茅草屋換成硃紅色大門，將守護清凈的寺廟作為世襲產業的人呢？我慚愧於道德修養不夠，還不能垂手入世度化眾生，大概要用一把茅草蓋住頭，最終做到塵世的喧囂都聽不見吧。』 於是大眾堅決請求他住持廣濟寺，不得已答應了。但仍然穿著粗布僧衣，吃著粗糙的食物，和住在山裡沒有什麼不同。在報盡緣了的前三天，召集各方僧眾。到臨終那天，唸誦佛名三千聲，結跏趺坐而逝。世壽八十四歲，僧臘七十三年。塔在德勝門外觀音庵之後。
天長僧武林比丘傳
天長僧，年少時被賣給徽州商人，做私塾里的伙伕。天性淳樸，侍奉同住的書生，就像侍奉自己的主人一樣。平時總是沉默寡言，讓人無法猜測他在做什麼。忽然有一天，心竅頓開，言談舉止與往常不同。書生們都感到驚訝。有人向他請教經書中的疑難問題，他隨意解釋，見解遠遠超出常理。好事的人，因此就向他請教佛法的大意。他的回答都與佛理暗合，實際上他從未識過一個字。有人問什麼是道，他說：『一心為道。』 問什麼是心，他說：『一人為心。』 有人聽了之後去驗證他，他說：『我昨天所說，只得到了一部分而已，可以再問一遍。』 於是又問什麼是道，他說：『無心為道。』 問什麼是心，他說：『無人為心。』 聽的人更加迷惑不解。都感嘆道：『我們這麼長時間，是使喚了一尊肉身菩薩啊！』 於是請求為他剃度出家。他推辭說：『我的身體有所歸屬，怎麼能自己做主呢？』 願意像原來一樣做僕役，請求用化緣的錢贖買他。商人說：『可以。』
【English Translation】 English version Nanshan (place name). He stayed with Chan Master Guyue for four years. He accidentally found a small room while walking in the mountains, so he stayed there. He dug up mountain vegetables every day to fill his stomach, focusing intently on Chan meditation. Guyue advised him: 'Do not be intoxicated by the wine of samadhi (concentration), this deep pit is not to be fallen into.' Afterwards, he went to Yan (place name) to visit Chongshou Xiu, the lecturer of Longhua, and gained much enlightenment. So he sighed: 'How deeply Guyue considered for me!' Even so, indulging in solitude is not right, is it right to go to the hustle and bustle? After the ancients attained the Tao, they were content with plainness and endured hardship under the rocks and trees. How could there be people like today who easily exchange thatched huts for vermilion gates, and take guarding the pure temple as a hereditary industry? I am ashamed of my lack of moral cultivation, and I am not yet able to enter the world to transform sentient beings. I will probably cover my head with a handful of thatch, and eventually make it so that the noise of the world cannot be heard.' So the public firmly requested him to preside over Guangji Temple, and he reluctantly agreed. But he still wore coarse cloth robes and ate coarse food, which was no different from living in the mountains. Three days before his life was about to end, he gathered monks from all directions. On the day of his death, he chanted the Buddha's name three thousand times, sat in the lotus position and passed away. He lived to be eighty-four years old, and had been a monk for seventy-three years. His pagoda is located behind Guanyin Nunnery outside Deshengmen.
Biography of Monk Wulin, a monk from Tianchang
The monk from Tianchang was sold to a Huizhou merchant when he was young, and worked as a cook in a private school. He was simple by nature and served the students he lived with as if they were his masters. He was usually silent and taciturn, making it impossible to guess what he was doing. Suddenly one day, his mind opened up and his words and deeds were different from usual. The students were all surprised. Someone asked him about difficult questions in the scriptures, and he explained them casually, with insights far beyond common sense. People who liked to ask questions therefore asked him about the main points of Buddhism. His answers were all in line with Buddhist principles, but in fact he had never known a single word. Someone asked what is the Tao, and he said: 'One mind is the Tao.' Asked what is the mind, he said: 'One person is the mind.' Someone heard this and went to verify it with him, and he said: 'What I said yesterday was only a part of it, you can ask again.' So he asked again what is the Tao, and he said: 'No mind is the Tao.' Asked what is the mind, he said: 'No person is the mind.' The listeners were even more confused. They all sighed: 'We have been using a living Bodhisattva for so long!' So they asked him to be ordained as a monk. He declined, saying: 'My body belongs to someone else, how can I make my own decisions?' He was willing to continue to serve as a servant as before, and asked to redeem him with alms money. The merchant said: 'Okay.'
於是。率錢歸於主人。乃辭去為僧。后不知所終。
武林比丘。未詳所出何地。游武林。嘗混跡市廛。好與文墨士游。飲啖靡擇。人謂之狂易。忽謂所游者曰。某日吾當行。幸來相送。至期眾集。比丘出迎客。笑謔如故曰。煩諸君云來。何為以餞我。咸曰。誦佛號可乎。曰勿煩爾。但為歌一篇好詩。問何詩佳。曰。崔題黃鶴樓詩。最佳也客乃抗聲歌之。比丘拍掌而和。至第三句。拍未合而化。
月潭和尚傳
月潭。和尚不知何許人。自言姓楊氏。生於成化。甲午從師圓省。祝髮五臺山。嘉靖戊寅。始受具足戒。周行天下。殆半於蜀。邛[(束*束)/火]山中最久。隆慶辛未。杖錫來江南。至婁東。王鳳洲麟洲二先生。築室以居之。凡七十年。以萬曆丙戌冬告寂。俗壽一百一十三。僧臘九十八。王銘其塔而敘之曰。和尚以不欺為本。以無住為宗。以彌陀為父。以釋迦為師。以凈土為歸地。以無為為法事。不談禪不豎義。不沾講席。無寒而已不備三衣。無饑而已不強中食。既得疾。水飲者五日。絕水者二日。至夜分乃呼浴。浴畢。使僧雛誦無量壽佛經。傾聽既終。奄然而化。噫果如所云。雖欲莫謂之高僧。不可得也。故次王語。以備傳。
五日頭陀傳(附定林)
五日頭陀者。為僧僅五
【現代漢語翻譯】 於是，他把錢還給了主人，然後辭別離去，出家當了和尚，後來就不知道他的去向了。
武林有位比丘（bhiksu，和尚），不知道他是哪裡人。他遊歷武林，曾經混跡於市井之中，喜歡與文人墨客交往，吃喝不加選擇，人們認為他瘋瘋癲癲。忽然有一天，他對一起遊玩的人說：『某一天我要走了，希望你們來送我。』到了那天，大家聚集在一起，比丘出來迎接客人，像往常一樣談笑風生，說：『麻煩各位大駕光臨，為什麼要來為我送行呢？』大家說：『誦唸佛號可以嗎？』比丘說：『不必麻煩了，為大家唱一首好詩吧。』問他什麼詩好，他說：『崔顥（Cui Hao）的《黃鶴樓》詩，最好。』客人於是高聲歌唱，比丘拍手應和，唱到第三句，拍掌還沒合上就圓寂了。
月潭和尚傳
月潭和尚，不知道是哪裡人，自己說姓楊，生於成化年間。甲午年跟隨圓省法師，在五臺山剃度出家。嘉靖戊寅年，開始受具足戒（bhiksu戒）。周遊天下，大部分時間在四川，在邛崍山（Qionglai Mountain）中待的時間最長。隆慶辛未年，拄著錫杖來到江南，到了婁東（Loudong）。王鳳洲（Wang Fengzhou）、王麟洲（Wang Linzhou）兩位先生，建造房屋讓他居住。總共七十年，在萬曆丙戌年冬天圓寂，世俗年齡一百一十三歲，僧臘九十八年。王為他的塔撰寫銘文並敘述說：『和尚以不欺騙為根本，以無所住為宗旨，以阿彌陀佛（Amitabha）為父親，以釋迦牟尼佛（Sakyamuni Buddha）為老師，以凈土（Pure Land）為歸宿之地，以無為為佛事。不談禪，不樹立義理，不參與講座。沒有寒冷就不用準備三衣，沒有飢餓就不勉強自己進食。得了疾病，喝水五天，斷水兩天，到了晚上才叫人沐浴。沐浴完畢，讓小和尚誦唸《無量壽佛經》（Infinite Life Sutra），傾聽完畢，安然而逝。唉！果然如他所說，即使想不稱他為高僧，也是不可能的。』所以根據王的話，來編寫這篇傳記。
五日頭陀傳（附定林）
五日頭陀（Five-Day Ascetic），當和尚僅僅五天
【English Translation】 Thereupon, he returned the money to its owner, then bid farewell and became a monk, and afterwards, his whereabouts were unknown.
A bhiksu (bhiksu, monk) of Wulin, it is not known where he came from. He traveled in Wulin, once mingling in the marketplace, and liked to associate with men of letters, eating and drinking without discrimination, and people considered him mad. Suddenly one day, he said to those he was traveling with, 'On a certain day I shall depart, I hope you will come to see me off.' When the day arrived, everyone gathered together, and the bhiksu came out to greet the guests, laughing and joking as usual, saying, 'Thank you for coming, why have you come to see me off?' Everyone said, 'Is it okay to chant the Buddha's name?' The bhiksu said, 'No need to trouble yourselves, sing a good poem for me.' Asked what poem was good, he said, 'Cui Hao's (Cui Hao) poem 'Yellow Crane Tower' is the best.' The guest then sang aloud, and the bhiksu clapped his hands in response, and when he reached the third line, he passed away before the clapping was complete.
Biography of Monk Yuetan
Monk Yuetan, it is not known where he came from, he said his surname was Yang, and he was born in the Chenghua era. In the Jiawu year, he followed Master Yuansheng and was tonsured at Mount Wutai. In the Jiajing Wuyin year, he began to receive the full precepts (bhiksu precepts). He traveled all over the world, spending most of his time in Sichuan, and stayed the longest in the Qionglai Mountains (Qionglai Mountain). In the Longqing Xinwei year, he came to Jiangnan with a staff, and arrived in Loudong (Loudong). The two gentlemen, Wang Fengzhou (Wang Fengzhou) and Wang Linzhou (Wang Linzhou), built a house for him to live in. In total, he lived for seventy years, and passed away in the winter of Wanli Bingxu year, at the age of one hundred and thirteen, with ninety-eight years as a monk. Wang wrote an inscription for his pagoda and narrated, 'The monk takes non-deception as his foundation, non-dwelling as his principle, Amitabha Buddha (Amitabha) as his father, Sakyamuni Buddha (Sakyamuni Buddha) as his teacher, the Pure Land (Pure Land) as his place of return, and non-action as his Buddhist practice. He does not talk about Chan, does not establish doctrines, and does not participate in lectures. Without cold, he does not prepare the three robes, and without hunger, he does not force himself to eat. When he became ill, he drank water for five days, and stopped drinking water for two days, and in the evening he asked to be bathed. After bathing, he had a young monk recite the Infinite Life Sutra (Infinite Life Sutra), and after listening, he passed away peacefully. Alas! Indeed, as he said, even if one did not want to call him a high monk, it would be impossible.' Therefore, according to Wang's words, this biography is written.
Biography of the Five-Day Ascetic (Attached to Dinglin)
The Five-Day Ascetic (Five-Day Ascetic), was a monk for only five days
而亡。事蹟頗異。南海比丘巢林文公。為之記曰。頭陀姓徐氏。諱性容。某縣人。生而簡默淳厚。無他行能。每有青山白雲之想。家貧無以自給。總角依陸司空為童子。見沙門輒致敬。司空獨異之。人莫識者。今年春幾月。染嘔血病。口氣嘗臭。謝司空。寄跡報本塔院。從諸耆宿修凈業。即孱弱難支。唸佛不輟。或謂病亟何自苦如此。曰。生死事大。無嘗迅速。而病益沉綿。一日愿禮僧伽求剃度。被袈裟端坐。五晝夜水漿不入口。有弟侍左右。問欲何食。曰欲得果食。弟以果進。啖青梅四。而謝其弟曰。吾今日歸矣。爾善事二親。若古之某某者。其婦惑于巫言曰。歸太早耶。尚須三日。曰。去住繇我。繇巫言乎。婦人安有不祥之言哉。一日緇素。聞頭陀狀。爭先問道。但曰戒殺專持佛號而已。其口氣所觸。有花草香。言畢入龕。結金剛印。敷坐而化。其母摩頂至足。遍身皆冷獨頂熱。兩足底。似水墨雲霞色。司空為眾倡作禮。一眾皆拜。閉龕至某所。先是霪雨為災。是日。雨甚俄而開霽。將舉火焚。而龕門忽開。頭陀屹然如故。從火𦦨若镕金而盡。遂塔于小瀛洲。是夜。里中人素持齊者。咸夢頭陀示。以戒殺唸佛。如生時語。何其異歟。距生於嘉靖戊午。死於萬曆丁亥。閱世三十年。為僧僅五日。馮司成夢禎贊曰。金
【現代漢語翻譯】 現代漢語譯本 然後去世。他的事蹟非常奇特。南海的比丘巢林文公，為他寫了傳記，說：這位頭陀（苦行僧）姓徐，名性容，是某縣人。他生性沉默寡言，淳樸厚道，沒有其他才能。常常向往青山白雲。因為家境貧寒，無法自給自足。年幼時依附陸司空，做他的童僕。見到沙門（出家僧人）總是恭敬地行禮。陸司空對他另眼相看，但其他人都不瞭解。今年春天幾月，他得了嘔血的病，口中常有臭味。於是向陸司空告辭，寄身於報本塔院，跟隨各位年長的僧人修習凈土法門。當時他已經非常虛弱，難以支撐，但唸佛卻從不間斷。有人說他病重，何必如此自苦。他說：『生死是大事，而且非常迅速。』他的病情日益加重。有一天，他發願禮請僧伽（僧團）為他剃度。披上袈裟，端坐了五天五夜，水米不進。他的弟弟在左右侍奉他，問他想吃什麼。他說想吃水果。弟弟拿來水果給他，他吃了四個青梅，然後感謝他的弟弟說：『我今天就要走了。你要好好侍奉父母，像古代的某某一樣。』他的妻子被巫婆的話迷惑，說：『走得太早了吧，還需要三天。』他說：『去留由我自己決定，難道由巫婆說了算嗎？婦人怎麼能說不吉利的話呢？』有一天，出家和在家的人，聽說了頭陀的情況，爭先恐後地來問他道理。他只是說要戒殺，專心持唸佛號而已。他的口中所觸及的地方，有花草的香味。說完，他就進入龕中，結金剛印，敷坐而化（圓寂）。他的母親從頭到腳撫摸他的身體，全身都冷了，只有頭頂發熱。兩隻腳底，像水墨雲霞的顏色。陸司空帶領大家倡議行禮，所有人都拜了下去。將龕關閉，送到某地。先前連綿陰雨成災，這天，雨下得很大，不久就放晴了。準備舉火焚化時，龕門忽然打開，頭陀仍然屹立如故。從火焰中焚燒，像熔化的金子一樣化為灰燼。於是將他的骨灰建塔于小瀛洲。當天晚上，村裡平時持齋的人，都夢見頭陀向他們開示，要戒殺唸佛，就像他生前說的話一樣。這是多麼奇異啊！他生於嘉靖戊午年，死於萬曆丁亥年，享年三十歲。做僧人僅僅五天。馮司成夢禎讚歎說：金'
【English Translation】 English version And then passed away. His deeds were quite extraordinary. The Bhikkhu Chaolin Wengong of the South Sea wrote a record for him, saying: This Tuduo (ascetic monk) was surnamed Xu, named Xingrong, and was from a certain county. He was born silent and reticent, simple and honest, without other talents. He often longed for green mountains and white clouds. Because his family was poor, he could not support himself. In his childhood, he depended on Lu Sikong as his servant. Whenever he saw a Shramana (ordained monk), he would respectfully salute him. Lu Sikong regarded him differently, but others did not understand him. In the spring of this year, in which month, he contracted a disease of vomiting blood, and his breath often smelled foul. So he bid farewell to Lu Sikong and took refuge in the Baoben Pagoda Temple, following the elder monks to practice the Pure Land Dharma. At that time, he was already very weak and difficult to support, but he never ceased reciting the Buddha's name. Someone said that he was seriously ill, so why bother himself so much. He said: 'Birth and death are major events, and they are very rapid.' His condition worsened day by day. One day, he vowed to request the Sangha (monastic community) to shave his head. He put on the Kasaya (robe) and sat upright for five days and five nights, without taking any food or water. His younger brother served him on the left and right, asking him what he wanted to eat. He said he wanted to eat fruit. His brother brought him fruit, and he ate four green plums, and then thanked his brother, saying: 'I am leaving today. You must serve our parents well, like so-and-so in ancient times.' His wife, deluded by the words of a witch, said: 'Is it too early to leave? You still need three days.' He said: 'Going or staying is up to me, not up to the witch. How can a woman say unlucky words?' One day, monks and laypeople, hearing about the Tuduo's condition, rushed to ask him about the Dharma. He only said to abstain from killing and to wholeheartedly recite the Buddha's name. The place touched by his breath had the fragrance of flowers and plants. After speaking, he entered the niche, formed the Vajra Mudra (diamond seal), spread out his seat, and transformed (passed away). His mother stroked his body from head to toe, and his whole body was cold, only the top of his head was hot. The soles of his feet were like ink-wash clouds. Lu Sikong led everyone to propose a salute, and everyone bowed down. The niche was closed and sent to a certain place. Previously, continuous rain had caused disaster. On this day, it rained heavily, but soon it cleared up. When they were about to light the fire for cremation, the door of the niche suddenly opened, and the Tuduo was still standing as before. He was burned in the flames, turning to ashes like molten gold. So his ashes were built into a pagoda on Xiaoyingzhou. That night, the people in the village who usually observed the precepts of vegetarianism all dreamed that the Tuduo was giving them instructions, telling them to abstain from killing and recite the Buddha's name, just like he said when he was alive. How strange this is! He was born in the year Wuwu of the Jiajing reign and died in the year Dinghai of the Wanli reign, living for thirty years. He was a monk for only five days. Feng Sicheng Mengzhen praised him, saying: Gold'
剛般若有云。以今世人輕賤故。先世罪業即為消滅。而況聖賢。出沒于生死海中。不可以跡計而情量。五日非速。萬劫非長。放刀獻珠。無轉變相爾等眾生。其亟唸佛戒殺。勉遵五日頭陀之教。以相見於極樂之鄉。
定林者。當時所謂周安者。是也。自幼不茹葷血。又不娶。日隨周生。赴講學會場。執巾履之任。供茶設饌。時時竊聽。或獨立檐端。或拱身柱側。不欹不倚。不退不倦。周生病。故楊道南。東南名士。終歲讀書破寺中。周安復以事。周生者。事道南。行止一如周生。時李翰峰。李如真。焦弱侯諸公。無不歎羨信愛。李卓吾入京。二李謂之曰。周安知學。子欲學。幸無下視周安也。未幾道南又死。周安因白弱侯。吾欲為僧。夫吾迄歲山寺。只多此數莖發耳。不剃何為。弱侯無以應。遂約卓吾。管東溟諸公。送周安於云松禪師處。披剃為弟子。改法名曰定林。弱侯又于館側。別為庵院。命卓吾書定林庵三字。為匾以奉之定林庵。居未久。即捨去牛首。創大華嚴閣。閣成。又捨去之楚天中山。遂化。塔骨于山中焉。伯時隱此山。時特置山居一所。度一僧使專守其塔。弱侯思定林不已。命卓吾作定林庵記。立石以志不忘云。
明河曰。五日頭陀。與定林。皆以卑賤出家。其一段卓然自立之風。自不落
【現代漢語翻譯】 現代漢語譯本： 《剛般若經》中說，因為現在的人輕賤，所以前世的罪業就會消滅。更何況是聖賢，出沒于生死輪迴的大海中，不能用常理來衡量。五天不覺得快，萬劫也不覺得長。放下屠刀，獻上寶珠，也沒有什麼轉變的跡象。你們這些眾生，要趕緊唸佛戒殺，努力遵循五日頭陀（dhūta，一種苦行）的教誨，以便在極樂世界相見。
定林（Dìnglín，人名）這個人，就是當時所說的周安（Zhōu Ān，人名）。他從小就不吃葷腥，也不娶妻。每天跟隨周生（Zhōu Shēng，人名），去講學會場，負責拿著巾和鞋，提供茶水和食物。他時常偷偷地聽講，或者獨自站在屋檐下，或者彎著身子靠在柱子旁，不歪不斜，不退不倦。周生生病了，所以楊道南（Yáng Dàonán，人名），這位東南一帶的名士，整年在破寺廟裡讀書。周安又用侍奉周生的方式，侍奉楊道南，一舉一動都像侍奉周生一樣。當時李翰峰（Lǐ Hànfēng，人名）、李如真（Lǐ Rúzhēn，人名）、焦弱侯（Jiāo Ruòhóu，人名）等諸位先生，沒有不讚歎羨慕和信任喜愛的。李卓吾（Lǐ Zhuówú，人名）進京的時候，李翰峰和李如真對他說：『周安懂得學習，您如果想學習，希望不要輕視周安。』不久楊道南也去世了，周安於是告訴焦弱侯，說：『我想出家當和尚。我到老了在山寺里，也只不過多這幾根頭髮罷了，不剃有什麼用呢？』焦弱侯無話可說，於是約了李卓吾、管東溟（Guǎn Dōngmíng，人名）等諸位先生，送周安到云松禪師（Yún Sōng Chánshī，人名）那裡，剃度為弟子，改法名叫定林。焦弱侯又在館舍旁邊，另外建了一座庵院，命令李卓吾書寫『定林庵』三個字，做成匾額來供奉它。定林庵住了沒多久，就捨棄了牛首山（Niúshǒu Shān，地名），建立了大華嚴閣（Dà Huáyán Gé，建築名）。華嚴閣建成后，又捨棄了它，前往楚天中山（Chǔtiān Zhōngshān，地名），最終在那裡圓寂。將骨灰建塔于山中。伯時（Bóshí，人名）隱居在這座山裡的時候，特意置辦了一所山居，度化了一位僧人專門守護他的塔。焦弱侯思念定林不已，命令李卓吾作《定林庵記》，立碑來表達不忘之情。
明河（Mínghé，人名）說，五日頭陀和定林，都是以卑賤的身份出家，他們那一段卓然自立的風範，自然不會落入俗套。
【English Translation】 English version: The Ganga Prajñā says: 'Because people in this age are lowly, their sins from previous lives will be extinguished. How much more so for sages, who emerge and submerge in the sea of birth and death, cannot be measured by traces or fathomed by emotions. Five days do not feel fast, and myriad kalpas do not feel long. Laying down the knife and offering a pearl does not change the appearance.' You sentient beings, quickly recite the Buddha's name, abstain from killing, and strive to follow the teachings of the Five-Day Dhūta (ascetic practice), so that you may meet in the Land of Ultimate Bliss.
Dìnglín (personal name), is the one who was then called Zhōu Ān (personal name). From a young age, he did not eat meat or take a wife. Every day, he followed Zhōu Shēng (personal name) to the lecture hall, taking on the duty of holding his towel and shoes, providing tea and food. He often listened secretly, either standing alone under the eaves or leaning against the pillar, neither tilting nor leaning, neither retreating nor tiring. Zhōu Shēng fell ill, so Yáng Dàonán (personal name), a famous scholar from the southeast, spent the whole year reading in a dilapidated temple. Zhōu Ān then served Yáng Dàonán in the same way he served Zhōu Shēng, his every action like serving Zhōu Shēng. At that time, Lǐ Hànfēng (personal name), Lǐ Rúzhēn (personal name), Jiāo Ruòhóu (personal name), and other gentlemen all admired, envied, trusted, and loved him. When Lǐ Zhuówú (personal name) went to the capital, Lǐ Hànfēng and Lǐ Rúzhēn said to him: 'Zhōu Ān knows how to learn. If you want to learn, I hope you do not look down on Zhōu Ān.' Not long after, Yáng Dàonán also died, so Zhōu Ān told Jiāo Ruòhóu, saying: 'I want to become a monk. When I get old in the mountain temple, I will only have a few more strands of hair, what is the use of not shaving?' Jiāo Ruòhóu had nothing to say, so he invited Lǐ Zhuówú, Guǎn Dōngmíng (personal name), and other gentlemen to send Zhōu Ān to the Chan Master Yún Sōng (personal name), where he was tonsured as a disciple and his Dharma name was changed to Dìnglín. Jiāo Ruòhóu also built a separate hermitage next to the guesthouse, and ordered Lǐ Zhuówú to write the three characters 'Dìnglín Hermitage' to make a plaque to enshrine it. Not long after living in Dìnglín Hermitage, he abandoned Niúshǒu Mountain (place name) and built the Great Avatamsaka Pavilion (building name). After the Avatamsaka Pavilion was completed, he abandoned it again and went to Chǔtiān Zhōngshān (place name), where he eventually passed away. His ashes were enshrined in a pagoda in the mountain. When Bóshí (personal name) lived in seclusion in this mountain, he specially set up a mountain residence and ordained a monk to guard his pagoda. Jiāo Ruòhóu missed Dìnglín so much that he ordered Lǐ Zhuówú to write 'A Record of Dìnglín Hermitage' and erect a stone to express his unforgettable feelings.
Mínghé (personal name) said, 'Both the Five-Day Dhūta and Dìnglín left home as people of low status, and their upright and independent spirit naturally does not fall into the mundane.'
皮相。故致司空膜拜。群公傾倒。道之所在。貴賤可忘耳。今有出家。反恃族姓。且昂然視同輩。頭陀定林見之。不呼奴子幸矣。尚敢望人尊敬哉。罪云拜優波。地為之震動者。我山摧慢山倒耳。法門下衰。人不尊道。至此。不無三嘆。
玉芝聚公傳
法聚。字月泉。嘉禾富氏子。始去俗。從師于海鹽資聖寺。矢志參學。初見吉庵法舟二宿。未甚啓發。聞王陽明倡良知之指于稽山。同董從吾。往謁之言相契。陽明答以詩。然猶未脫然也。後於夢居禪師一掌下。洞徹源底。即入武康天池山。構精舍。顏曰玉芝。二十餘年說法其中。繇是。諸方稱玉芝和尚。唐一庵。王龍溪諸公。嘗往來山中。證會儒釋大同之秘。師其為人也。峻結圓轉。舉止瀟然。王公貴人。見其人至不敢屈。庸夫豎子。一聞其教。輒興起自愧。反其所為。曲儒小士多詆釋。遇師與立談。顧趨而事之。舍所學而從。彼其為文也。無短長易難。皆據案落筆。應手而成。奧旨猜辭。一時而徹。或以此詆之謂。師苦於文。而疏於道。文如此。未嘗苦也。疏於道又可信乎。師生於弘治壬子。示寂于嘉靖癸亥。春秋七十有二。立塔藏骨于本山。少司馬蔡公汝楠。與師有支許之契。為銘曰。聲之為詩。齊之為儒。詩其無上咒耶。儒其無上法耶。
圓
【現代漢語翻譯】 現代漢語譯本：
執著于外在表象。因此導致司空（古代官名）都對他膜拜，眾多官員都傾倒於他。真理所在之處，地位高低貴賤都可以被遺忘。現在有些出家人，反而仗恃自己的家族姓氏，並且傲慢地看待同輩。苦行僧和定林寺的僧人見到這種人，不罵他『奴才』就算幸運了，還敢指望別人尊敬他嗎？罪云（僧人名）禮拜優波（佛教用語，指在家修行者）時，大地為之震動，是因為我慢之山崩塌，貢高我慢之山倒塌啊。佛法衰落，人們不尊重真理，到了這種地步，實在令人嘆息。
玉芝聚公傳
法聚，字月泉，是嘉禾（地名）富氏的兒子。起初離開世俗，跟隨海鹽資聖寺的僧人學習。立志參禪求學。最初拜見吉庵法舟兩位僧人，沒有得到很大的啓發。聽說王陽明在稽山（地名）倡導『良知』的學說，就和董從吾一起去拜訪他，彼此談得很投機。王陽明用詩歌來回答他，然而他仍然沒有完全開悟。後來在夢居禪師的一掌之下，徹底領悟了真理的源頭。隨即進入武康天池山，建造精舍，命名為『玉芝』。二十多年在那裡說法。因此，各地的僧人都稱他為玉芝和尚。唐一庵、王龍溪等人都曾經到山中來，印證儒釋（儒家和佛教）大同的奧秘。他的為人，嚴謹而又圓融，舉止灑脫自然。王公貴人見到他，都不敢輕視。普通百姓，一聽到他的教誨，就感到慚愧，改正自己的行為。迂腐的儒生和小人大多詆譭佛教，遇到法聚，和他交談之後，都轉而侍奉他，放棄自己所學的而跟隨他。他寫文章，無論長短難易，都是根據案頭資料，一揮而就，文思敏捷。深奧的旨意和難以理解的詞語，一時之間就能理解透徹。有人因此詆譭他，說他精於文章，而疏於佛道。文章寫得如此出色，難道是苦於寫作嗎？說他疏於佛道，又怎麼能令人相信呢？法聚生於弘治壬子年，圓寂于嘉靖癸亥年，享年七十二歲。建造佛塔將他的遺骨安葬在本山。少司馬蔡公汝楠，和法聚有深厚的交情，為他撰寫銘文說：『聲音成為詩歌，整齊劃一成為儒學。詩歌是無上的咒語嗎？儒學是無上的法則嗎？』
圓
【English Translation】 English version:
Being attached to external appearances. Therefore, it led to the Sikong (ancient official title) revering him, and many officials being captivated by him. Where the truth lies, high and low status can be forgotten. Now there are some monks who, on the contrary, rely on their family surnames and arrogantly look at their peers. Ascetics and monks of Dinglin Temple would be lucky not to call such a person 'slave'. How dare they expect others to respect them? When the monk Zuiyun bowed to Upasaka (Buddhist term, referring to a lay practitioner), the earth shook because the mountain of arrogance collapsed, and the mountain of pride and conceit fell. The Dharma is declining, and people do not respect the truth. Reaching this point, it is truly lamentable.
Biography of Yuzhi Jugong
Faju, styled Yuequan, was the son of the Fu family of Jiahe (place name). Initially, he left the secular world and followed the monks of Zisheng Temple in Haiyan to study. He aspired to practice Chan and seek knowledge. Initially, he met the two monks Jian Fazhou, but did not receive much enlightenment. Hearing that Wang Yangming advocated the doctrine of 'innate knowledge' in Jishan (place name), he went with Dong Congwu to visit him, and they talked very congenially. Wang Yangming answered him with poetry, but he still did not fully awaken. Later, under the slap of Chan Master Mengju, he thoroughly understood the source of truth. Immediately, he entered Tianchi Mountain in Wukang, built a hermitage, and named it 'Yuzhi'. He preached there for more than twenty years. Therefore, monks from all over called him Yuzhi Monk. Tang Yian, Wang Longxi, and others once came to the mountain to verify the mystery of the great unity of Confucianism and Buddhism. His character was strict yet harmonious, and his demeanor was natural and unrestrained. Princes and nobles did not dare to despise him when they saw him. Ordinary people, upon hearing his teachings, felt ashamed and corrected their behavior. Pedantic Confucians and petty people mostly slandered Buddhism, but after meeting Faju and talking with him, they turned to serve him, abandoning what they had learned and following him. When he wrote articles, regardless of length or difficulty, he would write them down according to the materials on the desk, and his thoughts were quick and agile. Profound meanings and difficult words could be understood thoroughly in an instant. Some people therefore slandered him, saying that he was proficient in writing but neglected the Buddhist path. If his writing is so excellent, is it because he suffered from writing? How can it be believable to say that he neglects the Buddhist path? Faju was born in the Renzi year of the Hongzhi era and passed away in the Guihai year of the Jiajing era, at the age of seventy-two. A pagoda was built to bury his remains on this mountain. Shao Sima Cai Gong Runan, who had a deep friendship with Faju, wrote an inscription for him, saying: 'Sound becomes poetry, and order becomes Confucianism. Is poetry the supreme mantra? Is Confucianism the supreme law?'
Round
魁傳
圓魁。應天溧陽人。袁應魁也。有妻子兄弟。田宅頗饒。一日棄之。出遊至雁宕靈巖谷。遂投師落髮。更名圓魁。然不甚禮誦解。嘗掩室靜坐。手甲長二寸餘。冬夏一衲無增減。萬曆丙戌。四明戴祭酒洵。至露巖與語。魁默默。似無知者明。忽造戴。謀建寺。又明年寺成。且曰。有佛無經。佛法何明。凡愚何覺。吾將造京師。請藏經歸寺。以畢吾志。未行乃留。寓塔亭山。實戴留之也。戴日嘵嘵佛法。深開示魁。魁唯嘿然而已。魁有日席地仰天。戴曰。云行鳥飛。佛體也。魁笑從容曰。自古只有僧為儒說法。今公反以儒為僧說法亦異事。良久忽起。附戴耳自指其鼻尖。低聲曰。我雖不解文義。然嘗照管主人公。時刻不忘者。二十餘年矣。戴異之。前席欲與深言。竟無語。次年。始北上至京。憩錫玄真觀。即坐化焉。其化日如嘗時。但獨語曰。印藏經自有時。今亦已矣。遂瞑目。猶謂其晏坐不知已化也。化之日面色微青。明日轉紅潤如生。七日而鬚髮漸長。都人瞻禮紛沓。觀主懼多事。陳于禮部。請從茶毗。宗伯王公。具龕。薪火之煙皆西向。時壬辰歲二月二日也。年五十六。遺一偈蓐間曰。自古原無死。無死亦無生。是夢還非夢。亙古又亙今。其徒明海。負其骨南歸。戴聞之嘆曰。退之之大顛。示以形骸
【現代漢語翻譯】 現代漢語譯本 圓魁（圓魁），俗名袁應魁，是應天府溧陽縣人。他有妻子、兄弟，田地房產頗為富足。有一天，他捨棄了這一切，出遊到雁蕩山的靈巖谷，於是拜師剃度出家，改名為圓魁。然而，他不太精通禮儀誦經，只是常常閉門禪修。他的手指甲長達二寸多，冬夏都只穿一件衲衣，沒有增減。萬曆丙戌年，四明的戴祭酒（戴洵）來到露巖，與圓魁交談。圓魁默默不語，好像什麼都不知道一樣。後來，圓魁突然找到戴洵，商議建造寺廟的事情。又過了一年，寺廟建成，圓魁說：『有佛像而沒有佛經，佛法如何能夠彰明？凡夫俗子又如何能夠覺悟？我將要前往京師，請回藏經到寺廟，以完成我的心願。』他還沒有動身，就被留了下來，住在塔亭山，實際上是戴洵留住了他。戴洵每天不停地講解佛法，深入地開示圓魁，圓魁只是沉默不語。圓魁有時會坐在地上仰望天空。戴洵說：『云的執行，鳥的飛翔，都是佛的本體的顯現。』圓魁笑著從容地說：『自古以來只有僧人為儒士說法，現在您反而用儒家的道理為僧人說法，真是奇怪的事情。』過了很久，他忽然站起來，附在戴洵的耳朵邊，指著自己的鼻尖，低聲說：『我雖然不理解文字的含義，但是常常照看主人公（指心性），時刻不忘記，已經有二十多年了。』戴洵感到很驚異，向前靠近想要與他深入交談，最終卻說不出話來。第二年，圓魁才北上到達京城，住在玄真觀，就在那裡坐化了。他圓寂的那天，和平常一樣，只是自言自語地說：『印藏經的事情自有時候，現在也已經可以了。』於是閉上眼睛。人們還以為他在安靜地打坐，不知道他已經圓寂了。他圓寂的那天，臉色微微發青，第二天轉為紅潤，如同活著一樣。七天後，他的鬍鬚和頭髮漸漸長長。京城的人們爭相瞻仰禮拜，玄真觀的觀主害怕引起事端，將此事上報給禮部。宗伯王公準備了龕，焚燒遺體的柴火的煙都向西飄去。當時是壬辰年二月初二，圓魁享年五十六歲。他在草墊上留下了一首偈語：『自古原無死，無死亦無生。是夢還非夢，亙古又亙今。』他的徒弟明海，揹著他的骨灰南歸。戴洵聽說了這件事，感嘆說：『韓愈之於大顛（指韓愈被大顛和尚點化之事），也是以形骸來示現啊。』
【English Translation】 English version Yuan Kui (圓魁), also known as Yuan Yingkui (袁應魁), was a native of Liyang in Ying Tian Prefecture. He had a wife, brothers, and a considerable amount of land and property. One day, he abandoned all of this and traveled to Lingyan Valley in Yandang Mountain, where he became a monk after tonsure, changing his name to Yuan Kui. However, he was not very proficient in rituals and chanting, but often meditated in seclusion. His fingernails were more than two inches long, and he wore only one patched robe in both winter and summer, without adding or subtracting. In the Bingxu year of the Wanli era, Dai Xun (戴洵), the Libationer of Siming, came to Luyan and spoke with Yuan Kui. Yuan Kui remained silent, as if he knew nothing. Later, Yuan Kui suddenly approached Dai and discussed building a temple. A year later, the temple was completed, and Yuan Kui said, 'With Buddha images but without Buddhist scriptures, how can the Dharma be clarified? How can ordinary people awaken? I will go to the capital to request the return of the Tripitaka to the temple, in order to fulfill my wish.' Before he could set off, he was persuaded to stay, residing at Pagoda Pavilion Mountain, actually Dai Xun kept him there. Dai Xun lectured on the Dharma incessantly, deeply enlightening Yuan Kui, who remained silent. Yuan Kui would sometimes sit on the ground, gazing at the sky. Dai Xun said, 'The movement of clouds and the flight of birds are manifestations of the Buddha's essence.' Yuan Kui smiled calmly and said, 'Since ancient times, only monks have lectured to Confucians; now you are using Confucian principles to lecture to a monk, which is truly a strange thing.' After a long time, he suddenly stood up, leaned close to Dai Xun's ear, pointed to the tip of his nose, and whispered, 'Although I do not understand the meaning of the texts, I have been taking care of the protagonist (referring to the mind-nature), never forgetting it, for more than twenty years.' Dai Xun was amazed and moved closer, wanting to speak with him in depth, but ultimately could not say anything. The following year, Yuan Kui finally went north to the capital, staying at Xuanzhen Temple, where he passed away in meditation. On the day of his death, he was as usual, only muttering to himself, 'The printing of the Tripitaka will come in due time, and now it is already possible.' Then he closed his eyes. People thought he was quietly meditating, not knowing that he had already passed away. On the day of his death, his face was slightly blue, but the next day it turned red and radiant, as if he were alive. After seven days, his beard and hair gradually grew longer. The people of the capital rushed to pay their respects, and the abbot of Xuanzhen Temple, fearing trouble, reported the matter to the Ministry of Rites. Lord Wang, the Minister of Rites, prepared a reliquary, and the smoke from the cremation fire all drifted westward. It was the second day of the second month of the Ren Chen year, and Yuan Kui was fifty-six years old. He left a verse on his mat: 'From ancient times, there was originally no death, no death and no birth. Is it a dream or not a dream, extending from ancient times to the present.' His disciple Minghai carried his ashes back south. Dai Xun heard of this and sighed, 'Han Yu's encounter with Dadian (referring to Han Yu being enlightened by the monk Dadian) was also a manifestation through the physical body.'
可外。子瞻之了元。使知性命所歸。吾是以深信魁之以覺。覺吾夢也。又深愧吾之方夢。夢未覺也。遂為銘其塔。
圓果傳
圓果上人。號香林。京口丁氏子。厭俗出家。勤讀誦。于圓覺幻滅滅故非幻不滅處。有省。自是參方。機鋒穎捷。年三十四。游武林。日行分衛。夜宿仙林寺檐廡。衣不掩形。時嚴冬。或獻新衣美食。卻不御。人奇之。致供日繁。師遁至北高峰絕頂。假一席地。縛草為團瓢。冥寂其中。不出營食。主僧。以時閔而給焉。一坐六載。每風雨晦冥。猛虎毒蛇。蹲繞左右。師不為動。其後冬雪浹辰平地。積至丈許。陟者跬步壓覆。隤然而返。主僧曰。果公縱學僵臥袁安。不能作啖氈蘇子。凍餒既久。恐無生理。俄而城中素心道眾。不期而會於靈隱者。三十餘曹。相勞苦。各述所夢相同謂。見神人執刀。厲聲告曰。北高峰古佛困雪中。盍往視之。陳敘如出一口。曰事急矣。即相率。打雪披寒而上。叩團瓢見師。趺坐恬然無憊容。眾獻供。師作唄受之。相與繞視。不忍捨去。師曰。諸君休矣。晡時恐為虎驚。毋過念貧道。乃送之下山而返。一日至湖上。偶見一長僧。繇六橋度嶺而北。師覺其有異。尾之至黃龍祠。因忽不見。仰視林樾清楚愛之。遂憩焉如仙林。時適有樵牧數輩。戲拾瓦礫。累塔
{ "translations": [ "現代漢語譯本：", "可外（Ke Wai，人名）。蘇軾（Su Shi，字子瞻）瞭解了元（Yuan，可能指某種境界或人名），從而知道了性命的歸宿。我因此深信魁（Kui，人名）已經覺悟，覺悟了我們的夢境。又深深慚愧我還在夢中，尚未覺醒。於是為他的塔撰寫銘文。", "", "圓果傳", "", "圓果上人（Yuanguo Shangren），法號香林（Xianglin），是京口（Jingkou）丁氏之子。厭惡世俗而出家，勤奮地誦讀經文。在《圓覺經》中『幻滅滅故非幻不滅』之處有所領悟。從此開始參訪各地，機鋒敏銳快捷。三十四歲時，遊歷武林（Wulin）。每天托缽乞食，晚上住在仙林寺（Xianlin Temple）的屋檐下，衣服不能遮蓋身體。時值嚴冬，有人獻上新衣美食，他卻不接受。人們認為他很奇特，供養日益增多。圓果上人於是遁隱到北高峰（Bei Gaofeng）的絕頂，用一席之地，用草捆紮成團瓢（Tuanpiao，一種坐具），在其中冥思寂靜，不出來尋找食物。主持僧人，時常憐憫他而給他食物。一坐就是六年。每當風雨交加，天色昏暗，猛虎毒蛇，蹲伏環繞在他左右，圓果上人都不為所動。後來，冬雪連綿，平地積雪達到一丈多深。攀登的人寸步難行，被壓倒而返回。主持僧人說：『圓果公縱然學僵臥的袁安（Yuan An，東漢人，曾因大雪臥於家中），也不能像啖氈的蘇武（Su Wu，漢朝出使匈奴被扣留，曾以氈為食）那樣。凍餓既然很久了，恐怕沒有生理了。』不久，城中素心的道眾，不約而同地聚集在靈隱寺（Lingyin Temple），有三十多處。互相慰問，各自述說相同的夢境，說：『看見神人拿著刀，厲聲告誡說：北高峰的古佛被困在雪中，為什麼不去看看他？』陳述的內容如出一口。說：『事情緊急了。』於是互相帶領，撥開積雪，冒著嚴寒而上山。敲開團瓢，看見圓果上人，跏趺而坐，安然沒有疲憊的樣子。眾人獻上供養，圓果上人作唄接受了。大家互相環繞觀看，不忍離去。圓果上人說：『各位請回吧。傍晚時恐怕會被老虎驚嚇。不要過分掛念貧道。』於是送他們下山而返回。一天，圓果上人來到湖上，偶然看見一個高個子的僧人，從六橋（Liuqiao）越過山嶺向北走去。圓果上人覺得他很奇異，尾隨他到黃龍祠（Huanglong Temple），那僧人忽然不見了。圓果上人仰視林木，覺得清幽可愛，於是就在那裡休息，如同在仙林寺一樣。當時正好有幾個樵夫牧童，嬉戲地撿起瓦礫，堆積成塔。", "", "", "english_translations": [ "English version:", "Ke Wai (name). Su Shi (Su Shi, zi Zizhan) understood Yuan (Yuan, possibly referring to a certain state or a name), thus knowing the destination of life. Therefore, I deeply believe that Kui (Kui, name) has awakened, awakened from our dreams. I am also deeply ashamed that I am still dreaming and have not yet awakened. So I wrote an inscription for his pagoda.", "", "Biography of Yuanguo", "", "The Venerable Yuanguo (Yuanguo Shangren), with the Dharma name Xianglin (Xianglin), was the son of the Ding family of Jingkou (Jingkou). Disgusted with the secular world, he left home and diligently recited scriptures. He had an epiphany at the place in the 'Surangama Sutra' where it says, 'When illusion is extinguished, what is not illusion does not perish.' From then on, he began to visit various places, his wit being sharp and quick. At the age of thirty-four, he traveled to Wulin (Wulin). He begged for food daily and slept under the eaves of Xianlin Temple (Xianlin Temple) at night, his clothes unable to cover his body. It was the dead of winter, and when people offered him new clothes and delicious food, he refused to accept them. People thought he was strange, and the offerings increased day by day. Yuanguo Shangren then retreated to the summit of Bei Gaofeng (Bei Gaofeng), using a mat as his seat and binding grass into a Tuanpiao (Tuanpiao, a kind of sitting cushion), meditating in silence, not coming out to seek food. The abbot, often pitying him, would provide him with food from time to time. He sat there for six years. Whenever there was wind and rain, and the sky was dark, fierce tigers and poisonous snakes would crouch around him, but Yuanguo Shangren remained unmoved. Later, the winter snow was continuous, and the snow on the ground reached a depth of more than ten feet. Those who climbed the mountain could not move an inch and were crushed and returned. The abbot said, 'Even if Venerable Yuanguo learns from Yuan An (Yuan An, a man of the Eastern Han Dynasty, who stayed at home because of heavy snow), he cannot be like Su Wu (Su Wu, an envoy of the Han Dynasty who was detained by the Xiongnu and ate felt for food). Since he has been frozen and starved for so long, I am afraid he will not survive.' Soon, the pure-hearted Taoists in the city gathered at Lingyin Temple (Lingyin Temple) as if by appointment, more than thirty places. They greeted each other and each recounted the same dream, saying, 'We saw a divine man holding a knife, sternly warning us, 'The ancient Buddha of Bei Gaofeng is trapped in the snow, why don't you go and see him?'' The descriptions were exactly the same. They said, 'The matter is urgent.' So they led each other, pushed through the snow, and braved the cold to climb the mountain. They knocked on the Tuanpiao and saw Yuanguo Shangren, sitting in the lotus position, calm and without any sign of fatigue. The crowd offered offerings, and Yuanguo Shangren chanted and accepted them. Everyone surrounded him, reluctant to leave. Yuanguo Shangren said, 'Please go back, everyone. I am afraid you will be frightened by tigers in the evening. Do not worry too much about this poor monk.' So he sent them down the mountain and returned. One day, Yuanguo Shangren came to the lake and accidentally saw a tall monk walking north across the mountains from Liuqiao (Liuqiao). Yuanguo Shangren felt that he was strange and followed him to Huanglong Temple (Huanglong Temple), where the monk suddenly disappeared. Yuanguo Shangren looked up at the trees and felt that they were quiet and lovely, so he rested there, as if he were in Xianlin Temple. At that time, there happened to be several woodcutters and shepherds who playfully picked up tiles and stones and piled them into a pagoda." ] }
礬石間。忽罅中閃爍有光。微露石棱。去礫而頂相現。旋得滿月容。遊人以畚鍤助之。須臾週身盡露。又得斷碑。讀之始知文公所鏤像也。乃霣泣下拜曰。圓果與和尚。同出南嶽。不意顯示幻身。敢不捐軀為報。繇是。山靈之一新。清規之再整。師之力也。汪開府伯玉。覲師于黃龍。戲問曰。公年幾何。曰八十有五。又問到家乎。曰苦海孤航。兩不著岸。汪聞聳然增敬。師素貫禪律。凝神冥寂。每清晨。背誦金剛經一卷。過午不食。檀施悉營福業。遇遺骼輒收掩之。積如漏澤者數處。凡開示四眾。切近簡要。使聞者生信。恍然自得於語言文字之外也。萬曆元年癸酉四月。示寂。年九十矣。塔于石像左脊。
補續高僧傳卷第二十六(終)
No. 1524-E 補續高僧傳䟦
補續高僧傳者。道開扄公。成其師未成之書也。其師華山河公。號汰如。貫通內外之典。領袖龍象之林。念歷代高僧傳。搜討未該。事蹟湮沒。擔囊負笈。遍遊山岳。剔荒碑于蘚逕。洗殘碣于松巖。嘉言懿矩。會萃良多。因補前人之所未備。續前人之所未完。紙皮墨骨。未酬宿世之緣。獅吼潮音。驟示雙林之疾。囑付扄公。補綴成編。扄公以鹙子之多聞。兼茂先之博物。既銜師命。遂畢前功。捧瓊函以示余。翻貝葉而眩目。余
【現代漢語翻譯】 現代漢語譯本：在礬石之間，忽然石縫中閃爍著光芒，稍微露出石頭的棱角。除去石塊上的沙礫，佛像的頂相顯現出來，不久就呈現出滿月的容貌。遊人拿著畚箕和鏟子幫助清理，一會兒佛像的全身都顯露出來。又找到一塊斷碑，讀了之後才知道是文公所雕刻的佛像。於是流著眼淚跪下拜說：『圓果（Yuanguo）與和尚（heshang），一同出自南嶽（Nanyue），沒想到您顯現出幻化之身，我怎敢不捨棄生命來報答您。』因此，山靈面貌煥然一新，清規戒律再次得到整頓，都是師父您的力量啊。汪開府伯玉（Wang Kai Fu Boyu）在黃龍（Huanglong）拜見師父，開玩笑地問：『您老人家今年多大年紀了？』師父回答說：『八十五歲。』又問：『到家了嗎？』師父說：『苦海孤舟，兩邊都靠不上岸。』汪開府聽了，肅然起敬。師父一向精通禪宗和戒律，凝神入定，每天清晨，背誦《金剛經》（Jin Gang Jing）一卷，過了中午就不再吃飯。信徒的佈施全部用來經營福業，遇到遺棄的屍骨就收斂埋葬，積累下來像漏澤園一樣有好幾處。凡是開示大眾，都切近實際而又簡明扼要，使聽的人產生信心，恍然大悟于語言文字之外的真諦。萬曆（Wanli）元年癸酉四月，師父圓寂，享年九十歲。塔建在石像左邊的山脊上。 《補續高僧傳》（Bu Xu Gao Seng Zhuan）卷第二十六（終） No. 1524-E 《補續高僧傳》跋 《補續高僧傳》這部書，是道開扄公（Dao Kai Qiong Gong）完成他老師未完成的著作。他的老師華山河公（Hua Shan He Gong），號汰如（Tai Ru），貫通內外典籍，是僧侶中的領袖。他考慮到歷代《高僧傳》（Gao Seng Zhuan），蒐集考證還不全面，許多高僧的事蹟被湮沒，於是揹著行囊，遊歷各地山嶽，在長滿青苔的小路上清理荒廢的石碑，在松樹巖石旁洗刷殘缺的石碣，收集到很多嘉言懿行。因此，補充前人沒有完備的地方，續寫前人沒有完成的部分。可惜紙皮墨骨，未能酬報宿世的因緣，如同獅吼般的佛法，驟然示現雙林入滅之疾。於是囑咐扄公，補綴完成的書。扄公以阿難（Ananda）般的多聞，兼具張華（Zhang Hua）般的博學，既然接受了老師的遺命，就完成了前人的功業。捧著珍貴的書函給我看，翻閱經書，令人眼花繚亂。我……
【English Translation】 English version: Among the alum stones, suddenly a light flickered from a crevice, slightly revealing the stone's edge. Removing the gravel from the stone, the top of the Buddha image appeared, and soon a full moon face was revealed. Tourists helped with baskets and shovels, and in a short time, the entire body of the Buddha image was exposed. A broken stele was also found, and after reading it, it was learned that it was an image carved by Duke Wen (Wen Gong). Thereupon, weeping, he knelt down and said, 'Yuanguo (Yuanguo) and the monk (heshang) both came from Mount Nanyue (Nanyue). I never expected you to manifest a phantom body. How dare I not give up my life to repay you?' Because of this, the mountain spirit's appearance was renewed, and the pure precepts were reorganized, all thanks to the master's strength. Wang Kai Fu Boyu (Wang Kai Fu Boyu), the prefect of Wang, visited the master at Huanglong (Huanglong) and jokingly asked, 'How old are you, sir?' The master replied, 'Eighty-five.' He then asked, 'Have you reached home?' The master said, 'A lone boat in the sea of suffering, unable to reach either shore.' Wang was greatly impressed and increased his respect. The master was always proficient in Chan (Zen) and Vinaya (discipline), concentrating his mind in meditation. Every morning, he would recite a chapter of the Diamond Sutra (Jin Gang Jing), and he would not eat after noon. All donations from believers were used to cultivate meritorious deeds. Whenever he encountered abandoned bones, he would collect and bury them, accumulating several places like a Leuze Garden (a charitable burial ground). Whenever he gave instructions to the four assemblies, he was practical, concise, and essential, causing those who heard him to generate faith and suddenly realize the truth beyond language and words. In the fourth month of the Guiyou year of the Wanli (Wanli) reign, the master passed away at the age of ninety. His pagoda was built on the left ridge of the stone image. Supplement to Biographies of Eminent Monks, Volume 26 (End) No. 1524-E Postscript to Supplement to Biographies of Eminent Monks The Supplement to Biographies of Eminent Monks was completed by Dao Kai Qiong Gong (Dao Kai Qiong Gong), finishing the book that his teacher had not completed. His teacher, Hua Shan He Gong (Hua Shan He Gong), named Tai Ru (Tai Ru), was versed in both internal and external scriptures and was a leader among monks. Considering that the biographies of eminent monks throughout the ages were not comprehensive in their research and verification, and that the deeds of many eminent monks had been lost, he carried his bag and traveled to mountains everywhere, clearing abandoned steles on mossy paths and washing broken tablets by pine rocks, collecting many admirable words and deeds. Therefore, he supplemented what the predecessors had not completed and continued what the predecessors had not finished. Unfortunately, his paper skin and ink bones could not repay the karmic connections of past lives, and the lion's roar-like Dharma suddenly manifested the illness of entering Nirvana in the Shuanglin Grove. Therefore, he entrusted Qiong Gong to supplement and compile the book. Qiong Gong, with the vast knowledge of Ananda (Ananda) and the erudition of Zhang Hua (Zhang Hua), having accepted his teacher's mandate, completed the work of his predecessors. He presented the precious book to me, and turning the sutra leaves dazzled my eyes. I...
也踴躍讚歎。得未曾有。亟鳩剞劂之工。遂付棗梨之刻。使涌幢現塔不墮荒榛。寶炬華燈長然慧命。石門文字之禪。凈土虛玄之體。相需而著。用垂千古。庶蓮花峰下。師徒之志昭然。教海藏中。今昔之蹤宛左。
隱湖毛晉謹識
No. 1524-F
嗟乎。吾先高松。弱冠未迨。蚤事參請。知命甫逾。旋示泥洹。屈指流光。僅浮生之三十耳。電光駒隙。壽量幾何。乃講論疏解。著述觀心。繇因地至於果覺。孜孜矻矻。不知作幾許事業。自非願力宏高載來示現。其孰能與於此。即斯僧傳一書之成也。年未強仕。慨然以僧史有闕為心。遂南走閩越。北陟燕臺。若雁宕石樑匡廬衡岳。絕壑窮嵓。荒林廢剎。碑版所在。搜討忘疲。摹勒抄寫。彙集成編。而後竭思覃精。筆削成傳。蓋僧史者。左史記事。右史記言。如俗之史書也。凡所集者。不越言之與事。自宋文宣王記室王簡棲所集百卷。又會稽嘉祥敀法師所集梁高僧傳十三卷。唐南山律師所集續高僧傳□卷。又贊寧國師所集。有宋高僧傳□卷。降斯已還。宋明相望。以六百餘祀之遼夐。邈然罕聞。先師之作。其可緩哉。第是書也。無既不既。無成不成。適是而止為全部矣。補摭捃拾。若有所遺。在先師則曉夜皇皇。尚以未備為憾焉。師門墻既廣。桃李
【現代漢語翻譯】 現代漢語譯本： 也踴躍讚歎，認為這是前所未有的盛事。於是立即召集工匠，進行雕版印刷，使涌幢寺和佛塔不至於湮沒在荒草之中，寶貴的燈火長明，延續佛法的慧命。石門文字的禪宗思想，以及凈土宗虛幻玄妙的本體，相互依存而彰顯，用以流傳千古。希望蓮花峰下，師徒的志向能夠昭然於世，教海之中，古今的軌跡宛然如在。
隱湖毛晉 謹識
嗟嘆啊！我的先父高松，還未到弱冠之年，就早早地開始參禪請教；剛過知命之年，就示現圓寂。屈指算來，他的一生只有短短的三十年啊！人生短暫如電光石火，壽命又有多少呢？但他卻能講論佛經，疏解義理，著書立說，觀照內心，從因地修行直至證得果覺，孜孜不倦，不知做了多少事業。如果不是願力宏大，乘愿再來示現，又有誰能做到這樣呢？就拿這部《僧傳》一書的完成來說，他年紀輕輕，就慨嘆僧史有所缺失，於是南下閩越，北上燕臺，像雁蕩山、石樑、匡廬山、衡山等地，無論多麼險峻的山谷，多麼偏僻的荒林，多麼破敗的寺廟，只要有碑文存在，他都忘卻疲勞地搜尋，摹寫抄錄，彙集成冊，然後竭盡心思，精益求精，筆削成傳。要知道，僧史就像史官的左史記事，右史記言，如同世俗的史書一樣，凡是所收集的，都離不開言論和事蹟。自從宋文宣王記室王簡棲所編的百卷本，以及會稽嘉祥寺敀法師所編的《梁高僧傳》十三卷，唐代南山律師所編的《續高僧傳》（卷數缺失），還有贊寧國師所編的《宋高僧傳》（卷數缺失）之後，直到現在，宋明兩代相隔六百多年，很少有人再做這樣的工作了。先師的這部著作，怎麼能耽擱呢？只是這本書，沒有完成卻又好像完成了，沒有成功卻又好像成功了，恰好到此為止，成為全部了。補遺拾缺，好像還有所遺漏，在先師看來，即使是日夜不停地努力，還覺得不夠完備。師門弟子眾多，
【English Translation】 English version: They also eagerly praised and marveled at this unprecedented event. Consequently, they promptly gathered skilled artisans to undertake woodblock printing, ensuring that Yong幢 Monastery and its pagoda would not be lost to the wilderness, and that the precious lamps would burn brightly, perpetuating the wisdom-life of the Dharma. The Chan (Zen) thought of the Stone Gate writings and the subtle, profound essence of Pure Land Buddhism are mutually dependent and manifest, to be passed down through the ages. It is hoped that beneath Lotus Flower Peak, the aspirations of the master and disciples will be clearly revealed, and within the ocean of teachings, the traces of the past and present will be vividly preserved.
Respectfully inscribed by Mao Jin of Yin Lake
Alas! My late father, Gao Song (High Pine), began studying Chan at a young age, before reaching adulthood; he manifested Nirvana shortly after passing the age of fifty. Counting the fleeting years, his life was only thirty years long! Life is as fleeting as lightning or a glimpse through a crack, how much lifespan is there? Yet, he lectured on the scriptures, elucidated their meanings, wrote books, and contemplated the mind, diligently progressing from the causal ground to the attainment of enlightenment, tirelessly working and accomplishing so much. If not for the power of great vows, returning to manifest in this world, who could achieve such a feat? Take the completion of this book, 'Biographies of Eminent Monks,' for example. At a young age, he lamented the deficiencies in the existing monastic histories. Thus, he traveled south to Fujian and Zhejiang, and north to Yantai. To places like Yandang Mountain, Stone Beam, Mount Lu, and Mount Heng, no matter how treacherous the valleys, how remote the forests, or how dilapidated the temples, wherever inscriptions existed, he tirelessly searched, copied, and compiled them into a collection. Then, he devoted his utmost thought and energy, refining and completing the biographies. For monastic history, like the left and right scribes of the court, records events and words, just like secular history books. All that is collected does not go beyond words and deeds. Since the hundred-volume collection compiled by Wang Jianqi, the secretary of King Wenxuan of the Song Dynasty, and the thirteen-volume 'Biographies of Eminent Monks of the Liang Dynasty' compiled by Dharma Master Jiaxiang of Kuaiji, the 'Continued Biographies of Eminent Monks' (volume number missing) compiled by Vinaya Master Nanshan of the Tang Dynasty, and the 'Biographies of Eminent Monks of the Song Dynasty' (volume number missing) compiled by National Teacher Zanning, since then, spanning over six hundred years from the Song and Ming Dynasties, such works have been rarely heard of. How could the work of my late father be delayed? However, this book is both unfinished and yet seems finished, incomplete and yet seems complete, stopping right here, becoming the whole. Supplementing and gathering, it seems there are still omissions. In my late father's view, even with tireless efforts day and night, it was still not complete enough. The disciples of the master are numerous,
成蹊。翹楚僧英。不無其類。不肖以椎魯無文。確懷固守。當紛紛轉徙之時。予惟腳跟牢跕。故蒙先師嘉愍厥志。別貽青盻。山齋寂闃。手授凈瓶。摩頂至三。記莂亦再。曰轉相傳授。流注不絕。儼如黃梅半夜信衣初付。非任力鬥智所可力攘者也。其次不肖住山。則曰。不獨山門有幸。實喜法脈得人。詩篇誌喜。啟札相延。手跡猶存。墨痕未燥。此闔郡護法。所共同心。不能偏廢者也。至若拈華微笑末後機緣。則簡端六字。擲筆神遊。曰高僧傳托道開。是也。若不肖。果有一念參商。其能蒙始終護念如此乎。孰謂□寂之後。異議紛然。變端遽起。所以退讓名山。躬先剞劂。負書行耳。遑及戈矛。扄抱書之白門。饑荒兩值。變亂相仍。海宇更張。人心鼎沸。遂不能卒業殺青。彷徨無措。歸而謀諸隱湖居士。樂成先志。助襄厥功。始克告竣。其艱難困苦之狀。未易以一言遍告也。幸有濟上平章臨安司馬。為之弁序。此二公者。表表人傑。殉難捐軀。足徴先師德業所致。黼黻典彝。並垂不朽。於戲。名山師一時應跡之區也。使師而有年。今且敷玄豎妙於此。非師之千古也。即予膺先師之命。辛勤拮據。尚居此山。亦未為報先師也。惟此數編。乃師之千古。今幸不負所囑。得壽諸梓。實所以報先師于千古也。先師以寸管。發揚
【現代漢語翻譯】 現代漢語譯本：
成蹊（比喻受到眾人效仿）。翹楚僧英（僧人中的傑出人物）。並非沒有類似的人。我不才，以愚笨粗疏，沒有文采，卻堅定地懷抱和固守（先師的教誨）。當大家紛紛遷移的時候，我只是腳跟站穩。所以蒙受先師嘉許我的志向，特別給予青睞。在寂靜的山中小屋裡，親手授予我凈瓶，摩頂三次，記錄要訣也有兩次。說要輾轉相傳，流注不絕，就像黃梅半夜慧能初次接受信衣一樣。這不是靠力氣爭鬥和智力可以強行奪取的。其次，我不才我住在山裡，（先師）就說，不只是山門有幸，實在歡喜法脈找到了傳人。寫詩篇表達喜悅，啟動書信互相邀請，手跡還儲存著，墨跡未乾。這是闔郡護法共同的心願，不能偏廢。至於拈花微笑的最後機緣，則在簡短的信中寫下六個字，擲筆神遊，說《高僧傳》依託道開。就是這個意思。如果我不才，果真有一念的差錯，怎麼能蒙受始終如此的護念呢？誰說（先師）圓寂之後，異議紛紛，變故突然發生。所以我退讓名山，親自率先從事刻書，揹著書行走罷了，哪裡顧得上動用武器。把書抱回白門（南京），遭遇兩次饑荒，變亂接連發生，全國局勢動盪，人心惶惶，於是不能完成刻書。彷徨無措，回家和隱湖居士商議，他樂於成全先師的遺志，幫助完成這項功德，才得以完成。那艱難困苦的情形，難以用一句話完全說清楚。幸好有濟南的平章（官職名）和臨安的司馬（官職名），為之作序。這兩位大人，都是傑出的人才，為國殉難捐軀，足以證明先師的德業所致。美好的典章制度，都將流傳不朽。唉，名山只是先師一時應化的區域啊。如果先師能夠長壽，現在將在這裡弘揚玄妙的佛法。這才是先師的千秋大業。即使我接受先師的命令，辛勤努力，還住在這座山裡，也還不能報答先師。只有這幾本書，才是先師的千秋大業，現在幸好沒有辜負所託，得以刊行，這才是報答先師于千秋萬代啊。先師用寸管（筆），發揚 English version:
Chengqi (an analogy for being emulated by many). Qiaochu Sengying (outstanding figures among monks). It's not that there are no similar people. I, unworthy, with my dullness and lack of literary talent, firmly embrace and uphold (the teachings of the late master). When everyone was moving, I just stood firm. Therefore, I was fortunate to receive the late master's appreciation for my ambition and was given special favor. In the quiet mountain hut, he personally handed me the pure bottle, touched my head three times, and recorded the essentials twice. He said that it should be passed on from person to person, flowing continuously, just like when Huineng first received the robe of faith in the middle of the night in Huangmei. This is not something that can be forcibly seized by force or intelligence. Secondly, when I, unworthy, lived in the mountain, (the late master) said, 'It is not only the mountain gate that is fortunate, but I am really happy that the Dharma lineage has found a successor.' He wrote poems to express his joy, initiated letters to invite each other, and the handwriting is still preserved, the ink is not dry. This is the common wish of the protectors of the entire prefecture, and it cannot be neglected. As for the final opportunity of the flower-picking smile, he wrote six words in a short letter, threw the pen and traveled spiritually, saying that the 'Biographies of Eminent Monks' relied on Dao to open. That's what it meant. If I, unworthy, really had a single thought of discord, how could I have received such constant protection from beginning to end? Who said that after (the late master) passed away, there were many dissenting opinions and sudden changes. Therefore, I retreated from the famous mountain and personally took the lead in engraving books, carrying books and walking, and had no time to use weapons. Bringing the books back to Baimen (Nanjing), I encountered two famines, and disturbances occurred one after another. The national situation was turbulent, and people's hearts were panicked, so I could not complete the engraving. Hesitating and at a loss, I went home and discussed with the layman of Yinhu, who was happy to fulfill the late master's will and help complete this merit, so that it could be completed. The situation of hardship and difficulty is difficult to fully explain in one sentence. Fortunately, there was the Pingzhang (official title) of Jinan and the Sima (official title) of Lin'an, who wrote prefaces for it. These two adults were outstanding talents who died for their country, which is enough to prove the virtue and achievements of the late master. The beautiful codes and institutions will be passed down forever. Alas, the famous mountain is only a temporary manifestation area of the late master. If the late master could live a long life, he would now be promoting the profound Dharma here. This is the great cause of the late master for all ages. Even if I accept the order of the late master, work hard, and still live in this mountain, I still cannot repay the late master. Only these few books are the great cause of the late master for all ages. Now, fortunately, I have not failed the entrustment and can be published, which is to repay the late master for all ages. The late master used a small pen to promote
【English Translation】 Modern Chinese Translation:
成蹊 (Chéngqī) (metaphor for being emulated by many). 翹楚僧英 (Qiáochǔ Sēngyīng) (outstanding figures among monks). It's not that there are no similar people. I, unworthy, with my dullness and lack of literary talent, firmly embrace and uphold (the teachings of the late master). When everyone was moving, I just stood firm. Therefore, I was fortunate to receive the late master's appreciation for my ambition and was given special favor. In the quiet mountain hut, he personally handed me the pure bottle, touched my head three times, and recorded the essentials twice. He said that it should be passed on from person to person, flowing continuously, just like when Huineng first received the robe of faith in the middle of the night in Huangmei. This is not something that can be forcibly seized by force or intelligence. Secondly, when I, unworthy, lived in the mountain, (the late master) said, 'It is not only the mountain gate that is fortunate, but I am really happy that the Dharma lineage has found a successor.' He wrote poems to express his joy, initiated letters to invite each other, and the handwriting is still preserved, the ink is not dry. This is the common wish of the protectors of the entire prefecture, and it cannot be neglected. As for the final opportunity of the flower-picking smile, he wrote six words in a short letter, threw the pen and traveled spiritually, saying that the 'Biographies of Eminent Monks' relied on Dao to open. That's what it meant. If I, unworthy, really had a single thought of discord, how could I have received such constant protection from beginning to end? Who said that after (the late master) passed away, there were many dissenting opinions and sudden changes. Therefore, I retreated from the famous mountain and personally took the lead in engraving books, carrying books and walking, and had no time to use weapons. Bringing the books back to Baimen (Nanjing), I encountered two famines, and disturbances occurred one after another. The national situation was turbulent, and people's hearts were panicked, so I could not complete the engraving. Hesitating and at a loss, I went home and discussed with the layman of Yinhu, who was happy to fulfill the late master's will and help complete this merit, so that it could be completed. The situation of hardship and difficulty is difficult to fully explain in one sentence. Fortunately, there was the Pingzhang (official title) of Jinan and the Sima (official title) of Lin'an, who wrote prefaces for it. These two adults were outstanding talents who died for their country, which is enough to prove the virtue and achievements of the late master. The beautiful codes and institutions will be passed down forever. Alas, the famous mountain is only a temporary manifestation area of the late master. If the late master could live a long life, he would now be promoting the profound Dharma here. This is the great cause of the late master for all ages. Even if I accept the order of the late master, work hard, and still live in this mountain, I still cannot repay the late master. Only these few books are the great cause of the late master for all ages. Now, fortunately, I have not failed the entrustment and can be published, which is to repay the late master for all ages. The late master used a small pen to promote
六百年來之碩德耆英。其功於法門不淺。扄以寸心。報師三十年來之苦辛。實不敢負遺命而已。敢謂有功于先師哉。至若山之住與不住。命之遵與不遵。予且付之一笑。常寂光中。尚肯攢眉蹙頞耶。所愿祖祖相傳。燈燈相照。不冷風規。常存模範。師念無違。扄心曷已。他何計哉。因筆偶書。非敢揚飛塵。以瞇觀者之目也。強圉大淵獻之歲。重陽日。嗣法弟子自扄。
和南謹䟦
No. 1524-G 補續高僧傳䟦
自佛法東漸。名僧間出。其宗風道行。神足辨才。莫不彪炳一時。輝鑒宇內。若無紀述。曷詔後來。是以代有作者。為之立傳。列以十科。綜其行實。自中唐五季。迄宋元。入 大明。歷千䆊。其間神龍繡虎。闡教揚宗。而傳持法海者。不讓前人。乃徒寄傳聞。闕乎筆載。於是華山河公。起而憂之。自墮僧數。即以續傳高僧為任。思欲該悉遺蹤。莫如取信於金石。乃不憚千里雲山。單瓢楖栗。每逢殘碑斷碣。臥煙委莽者。必躬自刷摸。考覈遺事。窮搜幽討。載罹寒暑。沐雨櫛風。顧所不惜。噫。其用心亦苦矣。積有年歲。匯而成帙。因於禪觀之暇。次序編年。臚陳行略。人各為傳。以紀化事。凡數易稿而成。共得若干人。合為若干卷。名之曰補續高僧傳。用傳將燼之明鐙。以續未斷之
慧命。厥功𡡴焉。乃功未告成。而化緣已畢。思委託得人。而其難其慎。金河顧命東日之照。實注于上座扄公。乃出全編。委其卒業。香爐如意之贈。方此更有加焉。扄公諾此遺言。仔肩鉅任。冀挹檀波。用填愿海。不意。時值迍邅。兵荒洊至。迄皆未定之驚䰟。徒重繭四方。毫無克濟。憂心如焚。懼無以報命。因赍稿至虞山。就汲古主人謀焉。子晉本因深遠。乘愿現身。契合夙緣。慨然心許。余旹在座。亦隨喜贊成。即付梓人。剋期奏績。是舉也。歷朝龍象。藉以出興。非河公莫傳其神。非扄公孰繼其志。而非子晉。疇與告其成耶。是三人也。應響佛事。迭為主賓。功成鼎足。藏海流通。信足不㱙矣。予因是役得預流校訂。遹觀厥成。大喜遍身。莫可云喻。遂于卷末。聊識緣起。以記歲月。云爾。
重光作噩夏孟佛日。退山弟子馬弘道。謹撰。
【現代漢語翻譯】 現代漢語譯本： 慧命（智慧的生命）的延續，他的功勞是偉大的。然而功德尚未圓滿，教化的緣分已經結束。想要委託合適的人，這是多麼困難和謹慎的事情啊！如同金河（比喻佛法）託付給東方升起的太陽（比喻佛法傳承），實際上是寄託于上座扄公（人名）身上。於是拿出全部的著作，委託他完成。贈送香爐和如意，這其中更有深意。扄公答應了這個遺囑，承擔起重大的責任，希望能夠得到檀波（佈施），用來填滿自己的愿海（廣大的願望）。 不料，當時正值困頓的時期，戰亂接連發生，到處都是驚恐不安的靈魂，只是徒勞地奔波於四方，毫無辦法。憂心如焚，害怕無法回報委託。於是帶著書稿來到虞山，向汲古主人（人名）請教。子晉（人名）本來就因緣深遠，乘愿而來，與過去的因緣相契合，慨然應允。我當時也在座，也隨喜贊成。立即交給工匠印刷，按期完成。這次行動，歷代的龍象（比喻傑出的人才），都依靠它而出人頭地。如果不是河公（人名），誰能傳達他的精神？如果不是扄公，誰能繼承他的志向？如果不是子晉，誰又能幫助他完成呢？ 這三個人，如同應聲迴響一般推動佛事，輪流擔任主賓的角色，功德圓滿，鼎足而立，使佛法流通於世，這足以令人信服了。我因為參與了這次校訂工作，得以看到它的完成，心中充滿了喜悅，無法用語言來形容。於是在書卷的末尾，簡單地記錄下緣起，以記錄歲月。就這樣。
重光作噩（年份）夏季的第一個月，佛日，退山弟子馬弘道（人名），恭敬地撰寫。
【English Translation】 English version: The continuation of the wisdom-life, his merit is great. However, the merit has not yet been completed, and the karmic connection for edification has ended. To entrust the right person is such a difficult and cautious matter! Like entrusting the Golden River (metaphor for the Dharma) to the rising sun in the east (metaphor for Dharma transmission), it is actually placed on the Venerable 扄公 (Shēng Gōng) (person's name). Therefore, he took out the entire compilation and entrusted him to complete it. The gift of the incense burner and Ruyi (scepter), there is even more profound meaning in this. 扄公 (Shēng Gōng) agreed to this last will, shouldering the great responsibility, hoping to obtain Dānapāramitā (generosity), to fill his ocean of vows (vast aspirations). Unexpectedly, at that time, it was a time of hardship, and wars occurred one after another, with frightened souls everywhere, just wandering around in vain, with no way to help. Worried and anxious, fearing that he would not be able to repay the entrustment. So he took the manuscript to Yushan, and consulted the Master Jígǔ (汲古主人) (person's name). Zǐ Jìn (子晉) (person's name) originally had deep karmic connections, came by vow, and was in harmony with past karmic connections, and readily agreed. I was also present at the time, and also rejoiced and approved. Immediately handed it over to the craftsmen for printing, to be completed on schedule. This action, the dragons and elephants (metaphor for outstanding talents) of past dynasties, relied on it to emerge. If it weren't for Hé Gōng (河公) (person's name), who could convey his spirit? If it weren't for 扄公 (Shēng Gōng), who could inherit his aspirations? If it weren't for Zǐ Jìn (子晉), who could help him complete it? These three people, like an echo, promoted the Buddhist affairs, taking turns as hosts and guests, the merits were complete, standing like three legs of a tripod, so that the Dharma circulated in the world, which is enough to be convincing. Because I participated in this proofreading work, I was able to see its completion, and my heart was filled with joy, which cannot be described in words. So at the end of the scroll, I simply recorded the origin, to record the years. That's it.
In the first month of summer in the year of Chóngguāng Zuò'è (重光作噩) (year), on the Buddha's day, the disciple of Tuìshān (退山), Mǎ Hóngdào (馬弘道) (person's name), respectfully wrote.