X77n1527_續武林西湖高僧事略
卍新續藏第 77 冊 No. 1527 續武林西湖高僧事略
No. 1527-A 續武林西湖高僧事略
正集起于晉。止於宋元。自後無續之者。乃補入元季 國初得五師焉。而中峰本禪師。相傳今吳山云居庵有師所著麻履尚存。然考之行狀志銘。及與廣錄。曾無住持云居之事。不敢徇俗增補。又正集中。國一欽禪師始末皆在雙徑。未見住武林西湖實跡。似為可刪。姑存之以俟再考。所補五師。雖一二誕生於元。而出世涅槃大都在洪永間。故獨以 國朝標之。嗣有作者。可更續云。
云棲沙門武林袾宏識
續補諸師目錄大明性原朗禪師大明楚石琦禪師大明空谷隆禪師大明毒峰善禪師大明雪庭某禪師
No. 1527
續武林西湖高僧事略
明云棲 袾宏 輯
大明性原朗禪師
師諱慧朗。字性原。別號幻隱。生於元世臺州府之黃巖縣項宅。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。無他也。翌日疽愈。識者已知師為天神所祐矣。既長。不甘處俗。乃往依永嘉樂清寶冠寺魯山東公出家。后詣徑山。參元叟端公。端云。東嶺來。西嶺來。師指草鞋云。此是三文錢買得。端云。未在。更道。師云
【現代漢語翻譯】 現代漢語譯本： 《卍新續藏》第77冊 No. 1527 《續武林西湖高僧事略》
No. 1527-A 《續武林西湖高僧事略》
正集始於晉朝，止於宋元時期。自那以後，沒有人繼續編寫。因此，我補充了元朝末年和明朝初年的五位高僧。其中，相傳吳山云居庵至今還儲存著中峰本禪師所著的麻鞋。然而，查閱他的行狀、墓誌銘以及語錄，都沒有他曾住持云居庵的記載。因此，我不敢隨從世俗的說法進行增補。此外，正集中，國一欽禪師的始末都在雙徑，沒有看到他在武林西湖的實際事蹟，似乎可以刪除。姑且保留，以待進一步考證。我所補充的五位高僧，雖然有一兩位誕生於元朝，但他們出世和涅槃大多在洪武、永樂年間。因此，我特別用『國朝』來標明。以後有作者，可以繼續編寫下去。
云棲沙門（僧人）武林袾宏（作者法號）識
續補諸師目錄：大明性原朗禪師、大明楚石琦禪師、大明空谷隆禪師、大明毒峰善禪師、大明雪庭某禪師
No. 1527
《續武林西湖高僧事略》
明 云棲 袾宏 輯
大明性原朗禪師
禪師法名慧朗，字性原，別號幻隱。生於元朝，臺州府黃巖縣項宅。他的母親陳氏。七歲時患疽病，幾乎死去，被放在床上。忽然不見了。之後找到他，問他原因，他說：『剛才睡覺時，有四個童子抬我到這裡。』沒有其他的事情。第二天，疽病痊癒。有見識的人都知道禪師是受到天神保佑的。長大后，不甘心過世俗的生活，於是前往永嘉樂清寶冠寺，依止魯山東公出家。後來前往徑山，參拜元叟端公。端公問：『從東嶺來？還是從西嶺來？』禪師指著草鞋說：『這是用三文錢買來的。』端公說：『還沒有說到點子上，再說。』禪師說：
【English Translation】 English version: 《Wan Xu Zang》 Volume 77 No. 1527 《Continued Biographies of Eminent Monks of Wulin and West Lake》
No. 1527-A 《Continued Biographies of Eminent Monks of Wulin and West Lake》
The main collection begins in the Jin Dynasty and ends in the Song and Yuan Dynasties. Since then, no one has continued to write it. Therefore, I have supplemented five eminent monks from the late Yuan and early Ming Dynasties. Among them, it is said that the straw sandals written by Chan Master Zhongfeng Ben are still preserved in Yunju Nunnery in Wu Mountain. However, after examining his deeds, epitaphs, and recorded sayings, there is no record of him ever residing in Yunju Nunnery. Therefore, I dare not follow the secular saying to supplement it. In addition, in the main collection, Chan Master Guoyi Qin's beginning and end are all in Shuangjing, and there is no evidence of his actual deeds in Wulin West Lake, which seems to be deletable. I will keep it for further research. The five masters I have supplemented, although one or two were born in the Yuan Dynasty, their emergence and Nirvana mostly occurred during the Hongwu and Yongle periods. Therefore, I specifically use 'Guochao' (the current dynasty) to indicate it. If there are authors in the future, they can continue to write.
The Shramana (monk) of Yunqi, Wulin Zhuhong (author's Dharma name), acknowledges.
List of Supplemented Masters: Great Ming Chan Master Xingyuan Lang, Great Ming Chan Master Chushi Qi, Great Ming Chan Master Konggu Long, Great Ming Chan Master Dufeng Shan, Great Ming Chan Master Xueting Mou
No. 1527
《Continued Biographies of Eminent Monks of Wulin and West Lake》
Compiled by Zhuhong of Yunqi, Ming Dynasty
Great Ming Chan Master Xingyuan Lang
The master's name was Huilang, his style name was Xingyuan, and his alias was Huanyin. He was born in the Yuan Dynasty, in Xiangzhai, Huangyan County, Taizhou Prefecture. His mother was Chen. At the age of seven, he suffered from carbuncle and almost died. He was placed on the bed and suddenly disappeared. Later, he was found and asked why. He said, 'Just now when I was sleeping, four children carried me here.' There was nothing else. The next day, the carbuncle healed. Knowledgeable people knew that the Chan master was blessed by the gods. When he grew up, he was unwilling to live a secular life, so he went to Baoguan Temple in Yueqing, Yongjia, and became a monk under Donggong of Ludong. Later, he went to Jingshan to pay homage to Yuan Sou Duan Gong. Duan Gong asked, 'Did you come from Dongling? Or did you come from Xiling?' The Chan master pointed to his straw sandals and said, 'These were bought for three coins.' Duan Gong said, 'You haven't gotten to the point yet, say more.' The Chan master said:
。某甲只恁么。未審和尚作么生。端云。念汝遠來。放汝三十棒。師乃悟其旨。久之究盡底蘊。既而出世鄞之五峰。 皇明洪武五年。 詔建佛會於鐘山。召高行沙門。師與季潭泐公與焉。后住靈隱。逮十寒暑。無何。遭無妄之災。逮捕。或勸師早自為計。師不顧。怡然詣所司。未鞠即廡下說偈。端坐而逝。
大明楚石琦禪師
師諱梵琦。字楚石。明州象山人。朱姓。母張氏。元元貞二年丙申六月丁巳。生在襁褓。有僧見而謂其父曰。此兒必當振佛法。照耀濁世。九歲從海鹽天寧訥公受業。十六為僧。二十侍族祖晉翁洵公。因閱楞嚴至緣見因明。暗成無見。不明自發。則諸暗相永不能昏。於此有省。然于向上一著尚有滯礙。元叟端和尚主徑山。往參謁。問。如何是言發非聲。色前不物。叟遽云。言發非聲。色前不物。速道速道。師擬進語。叟震威一喝。師乃錯愕而退。已而應書寫大藏之選。至京師崇天門。一夕聞綵樓上鼓聲。豁然大悟。東歸。再參元叟。叟笑迎曰。且喜大事了畢。未幾。出世海鹽之福臻。至元乙亥遷杭之報國。洪武元年九月十一日。徴師說法于蔣山。 上大悅。又明年七月覆被召。二十六日偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。端坐而逝。阇維。齒舌數珠不壞。有語錄二十
【現代漢語翻譯】 現代漢語譯本：某甲只是這樣做了。不知道和尚您是怎麼做的？端云回答說：『念你遠道而來，放你三十棒。』 這位僧人於是領悟了其中的旨意，長久之後徹底明白了其中的底蘊。之後便出世在鄞地的五峰。 明朝洪武五年，皇帝下詔在鐘山建立佛會，召集有高尚品行的沙門。這位僧人和季潭泐公也參與了。後來他住在靈隱寺，過了十年。不久，遭遇了無妄之災，被逮捕。有人勸他早點為自己打算，這位僧人不顧，坦然地去到官府。還沒開始審問，就在廊下說了偈語，然後端坐而逝。
大明楚石琦禪師
這位禪師法名梵琦，字楚石，是明州象山人，姓朱。他的母親張氏，在元朝元貞二年丙申六月丁巳日生下了他。當他還在襁褓中時，有僧人見到他，對他的父親說：『這個孩子將來必定能夠振興佛法，照耀這污濁的世間。』 他九歲時跟隨海鹽天寧寺的訥公學習，十六歲出家為僧。二十歲時侍奉族祖晉翁洵公，因為閱讀《楞嚴經》到『緣見因明』時，暗自成就了無見，不明之處自然顯發，那麼各種昏暗的現象就永遠不能使他迷惑。他因此有所領悟，然而對於向上的一著，仍然有所滯礙。元叟端和尚主持徑山，他前去參謁，問道：『什麼是言語發出卻不是聲音，形色在前卻不是物體？』 元叟立刻說：『言語發出卻不是聲音，形色在前卻不是物體，快說快說！』 這位禪師想要說話，元叟大喝一聲，這位禪師於是驚愕地退了回去。不久，他應徵參加書寫大藏經的選拔，到了京師崇天門。一天晚上，他聽到綵樓上的鼓聲，豁然大悟。回到東方，再次參拜元叟，元叟笑著迎接他說：『可喜可賀，大事已經了結。』 不久，他出世在海鹽的福臻寺，至元乙亥年遷到杭州的報國寺。洪武元年九月十一日，皇帝徵召這位禪師到蔣山說法，皇帝非常高興。又過了一年七月，再次被召見。二十六日，他說了偈語：『真性圓滿光明，本來沒有生滅。木馬在夜晚鳴叫，西方升起太陽。』 然後端坐而逝。火化后，牙齒、舌頭和念珠都沒有損壞。有語錄二十卷。
【English Translation】 English version: Someone just did it that way. I don't know how the monk does it? Duan Yun replied, 'Considering you came from afar, I'll give you thirty blows.' This monk then understood the meaning, and after a long time, he thoroughly understood the details. After that, he emerged in Wufeng in Yin. In the fifth year of Hongwu in the Ming Dynasty, the emperor issued an edict to establish a Buddhist assembly in Zhongshan, summoning monks with noble conduct. This monk and Ji Tan Le Gong also participated. Later, he lived in Lingyin Temple for ten years. Soon, he encountered an unexpected disaster and was arrested. Someone advised him to plan for himself earlier, but this monk ignored it and went to the government office calmly. Before the trial began, he said a verse under the corridor, and then passed away while sitting upright.
Great Ming Dynasty Chan Master Chushi Qi
This Chan master's Dharma name was Fanqi, his style name was Chushi, and he was from Xiangshan, Mingzhou, with the surname Zhu. His mother, Zhang, gave birth to him on the Ding Si day of the sixth month of Bing Shen in the second year of Yuanzhen in the Yuan Dynasty. When he was still in swaddling clothes, a monk saw him and said to his father, 'This child will surely revitalize Buddhism and illuminate this turbid world.' At the age of nine, he studied with Na Gong of Tianning Temple in Haiyan, and at the age of sixteen, he became a monk. At the age of twenty, he served his clan ancestor Jin Weng Xun Gong. Because he read the Shurangama Sutra to 'causal perception of cause and effect,' he secretly achieved no perception, and the unclear points naturally manifested, so that various dark phenomena could never confuse him. He realized something from this, but he still had obstacles to the upward move. Yuan Sou Duan, the abbot of Jingshan, went to visit him and asked, 'What is it that words are spoken but not sounds, and forms are in front but not objects?' Yuan Sou immediately said, 'Words are spoken but not sounds, and forms are in front but not objects, speak quickly, speak quickly!' This Chan master wanted to speak, but Yuan Sou shouted loudly, and this Chan master retreated in astonishment. Soon, he was selected to participate in writing the Tripitaka, and arrived at Chongtianmen in the capital. One night, he heard the sound of drums on the painted building and suddenly realized. Returning to the east, he visited Yuan Sou again, who greeted him with a smile and said, 'Congratulations, the major event has been completed.' Soon, he emerged in Fuzhen Temple in Haiyan, and in the year of Yihai in Zhiyuan, he moved to Baoguo Temple in Hangzhou. On the eleventh day of the ninth month of the first year of Hongwu, the emperor summoned this Chan master to Jiangshan to preach the Dharma, and the emperor was very happy. In July of the following year, he was summoned again. On the twenty-sixth day, he said a verse: 'The true nature is perfect and bright, originally without birth and death. The wooden horse crows at night, and the sun rises in the west.' Then he passed away while sitting upright. After cremation, the teeth, tongue, and rosary were not damaged. There are twenty volumes of recorded sayings.
卷及西齋凈土詩行世。
大明空谷隆禪師
師諱景隆。字祖庭。號空谷。姑蘇洞庭黿山陳氏子。父月潭居士。母金氏。生於洪武癸酉七月十二日。為童時不茹葷。趺坐若禪定。永樂壬辰。從弁山白蓮懶雲和尚受學參禪。雖家居。而湖海禪伯如古拙和尚輩靡不參謁。庚子出家虎丘。宣德二年詣杭州昭慶受戒。遂依師住靈隱七年。往天目禮祖塔。憩錫一載。刻苦蔘究。忽有省。因造懶云剖露。云印可之。懶云。臨濟下二十四世也。師所著有空谷集三十卷。心宗洞達。機辨峻㧞。儒釋通貫。事理交融。大理卿吳公志之。師存年五十二時。自作塔銘于武林西湖之修吉山。院名正傳。有正傳十景之詠在集。
大明毒峰善禪師
師諱本善。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。十七歲出家。初投源明和尚請益。明示以無字公案。正統八年入閩參無際師。聞鐘聲有省。次見蒙隱。次見楚山。次見月溪。溪印可之。從前打七掩關。曉夜無怠。歷盡百倍苦功。乃得大徹。復蒙古庭重授衣拂。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。慈雲嶺有山曰登云。寺曰天真。僧宗綱請師興建。事峻。即掩關杜人
【現代漢語翻譯】 現代漢語譯本： 卷及西齋凈土詩行世。
大明空谷隆禪師（Konggu Long Chanshi，Konggu Long Zen Master）：
師諱景隆（Jinglong），字祖庭（Zuting），號空谷（Konggu）。姑蘇洞庭黿山（Gusu Dongting Yuanshan）陳氏之子。父月潭居士（Yuetan Jushi），母金氏。生於洪武癸酉年七月十二日。童年時不吃葷腥，跏趺坐姿如同禪定。永樂壬辰年，跟隨弁山白蓮懶雲和尚（Bian Shan Bailian Lanyun Heshang）學習參禪。雖然居住在家中，但湖海禪師如古拙和尚（Guzhuo Heshang）等無不前往參謁。庚子年于虎丘（Huqiu）出家。宣德二年前往杭州昭慶寺（Hangzhou Zhaoqing Si）受戒。於是依止懶雲和尚住在靈隱寺（Lingyin Si）七年。前往天目山（Tianmu Shan）禮拜祖師塔，在此停留一年。刻苦蔘究，忽然有所領悟。因此前往懶雲和尚處請教，懶雲和尚印可了他。懶雲和尚是臨濟宗（Linji Zong）第二十四世。禪師所著有《空谷集》（Konggu Ji）三十卷。心宗洞達，機鋒敏銳，儒釋融會貫通，事理交融。大理卿吳公（Wu Gong）為之作序。禪師享年五十二歲時，自己撰寫塔銘，位於武林西湖（Wulin Xihu）的修吉山（Xiuji Shan），寺院名為正傳寺（Zhengchuan Si），集中有《正傳十景之詠》。
大明毒峰善禪師（Dufeng Shan Chanshi，Dufeng Shan Zen Master）：
師諱本善（Benshan），祖籍鳳陽（Fengyang）人，隨父親的官職出生于廣東雷陽（Guangdong Leiyang）。父親姓吳，母親姓鐘氏。年幼時以佛事為遊戲。十七歲出家。最初投靠源明和尚（Yuanming Heshang）請教，源明和尚以『無』字公案開示他。正統八年進入福建（Fujian）參訪無際禪師（Wuji Chanshi）。聽到鐘聲有所領悟。之後參見了蒙隱禪師（Mengyin Chanshi），又參見了楚山禪師（Chushan Chanshi），又參見了月溪禪師（Yuexi Chanshi），月溪禪師印可了他。從前打禪七，閉關修行，曉夜不懈怠，歷經百倍的苦功，才得以大徹大悟。之後在蒙古庭（Menggu Ting）重新授予衣拂。天順庚辰年，趙氏（Zhao Shi）建造西湖三塔寺（Xihu Santa Si），請禪師開山。之後又興復了天目昭明寺（Tianmu Zhaoming Si），又興復了吳山寶蓮寺（Wushan Baolian Si），又興復了南山甘露寺（Nanshan Ganlu Si）。成化庚子年，在石屋寺（Shiwu Si）閉關。壬寅年，慈雲嶺（Ciyun Ling）有座山叫登雲山（Dengyun Shan），山上有座寺廟叫天真寺（Tianzhen Si），僧人宗綱（Zonggang）請禪師興建。事情完畢后，就閉關謝客。
【English Translation】 English version: His works, along with the Xizhai Pure Land poems, were circulated.
Great Ming Dynasty's Konggu Long Zen Master (Konggu Long Chanshi, Konggu Long Zen Master):
The master's given name was Jinglong, his courtesy name was Zuting, and his sobriquet was Konggu. He was a son of the Chen family from Yuanshan, Dongting, Gusu. His father was Layman Yuetan, and his mother was Madam Jin. He was born on the twelfth day of the seventh month in the Guiyou year of the Hongwu era. As a child, he did not eat meat and sat in the lotus position as if in meditation. In the Renchen year of the Yongle era, he studied Chan Buddhism with the Venerable Lanyun of Bailian Mountain. Although he lived at home, Chan masters from the lakes and seas, such as the Venerable Guzhuo, all came to visit him. In the Gengzi year, he became a monk at Tiger Hill (Huqiu). In the second year of the Xuande era, he received the precepts at Zhaoqing Temple in Hangzhou. He then stayed with his teacher at Lingyin Temple for seven years. He went to Tianmu Mountain to pay respects at the ancestral pagoda, staying there for a year. He diligently studied Chan, and suddenly had an awakening. Therefore, he went to Lanyun to seek confirmation, and Lanyun approved of him. Lanyun was the twenty-fourth generation of the Linji school. The master's writings include the thirty-volume 'Konggu Collection'. He had a thorough understanding of the mind-essence, sharp wit, and a comprehensive understanding of Confucianism and Buddhism, with a fusion of affairs and principles. Wu Gong, the Minister of the Dali Court, wrote a preface for it. The master, at the age of fifty-two, wrote his own epitaph, located on Mount Xiuji in West Lake, Wulin. The temple was named Zhengchuan Temple, and there are poems in the collection called 'Odes to the Ten Scenes of Zhengchuan'.
Great Ming Dynasty's Dufeng Shan Zen Master (Dufeng Shan Chanshi, Dufeng Shan Zen Master):
The master's given name was Benshan, and his ancestral home was Fengyang. He was born in Leiyang, Guangdong, where his father was stationed. His father's surname was Wu, and his mother was Madam Zhong. As a child, he treated Buddhist affairs as play. He became a monk at the age of seventeen. He initially sought guidance from the Venerable Yuanming, who enlightened him with the 'Mu' (無) koan. In the eighth year of the Zhengtong era, he entered Fujian to visit Zen Master Wuji. He had an awakening upon hearing the sound of a bell. He then met Zen Master Mengyin, then Zen Master Chushan, and then Zen Master Yuexi, who approved of him. He previously practiced Chan meditation retreats, diligently day and night, enduring a hundredfold of hardship, and finally achieved great enlightenment. Later, he was re-ordained with robes and a whisk at Menggu Ting. In the Gengchen year of the Tianshun era, the Zhao family built the Three Pagoda Temple in West Lake, inviting the master to establish the temple. He then revived Zhaoming Temple on Tianmu Mountain, then Baolian Temple on Wu Mountain, and then Ganlu Temple on Nan Mountain. In the Gengzi year of the Chenghua era, he entered a retreat at Shiwu Temple. In the Renyin year, there was a mountain called Dengyun Mountain in Ciyun Ridge, and a temple called Tianzhen Temple. The monk Zonggang invited the master to build it. After the matter was completed, he closed himself off from visitors.
事。涵養陶汰。有四十餘年祇掩關之句。示寂后。門人悟深戒新等。輯師言論行實名昭明甘露天真三處語要錄云。
大明雪庭某禪師
師號雪庭。一號梅雪隱人。籍貫浙省杭州府仁和。父姓桂。名徴。母徐氏。昆仲三人。師最少。以景泰丙子生。毀齒喪父。患痘風。因得目疾。數求出家。十五尋師。唯益邪解。成化癸巳。參休休翁于郡城仙林寺。一見契合。受無字公案。十七祝髮。日夜研究。滯沉寂之境。座元某勉使看教。因閱楞嚴至一毫端上現寶王剎有疑。后在江陰乾明寺。忽睹萬佛閣金碧崢嶸于眉宇間。偶會得毛端現剎之句。弘治改元除夕。聞鐘聲。數年行履忽爾活脫。信口偈云。圓響心非聞。大千同一照。抹過上頭關。更不存玄妙。乙卯。又隨休休翁于凈慈寺。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。號幻寄集行世。
續武林西湖高僧事略
【現代漢語翻譯】 現代漢語譯本：
事蹟。涵養陶冶。有四十餘年只是閉關的說法。圓寂后，門人悟深、戒新等，輯錄師父的言論和生平行實，名為《昭明甘露天真三處語要錄》。
大明雪庭某禪師
禪師，法號雪庭，又號梅雪隱人。籍貫是浙江省杭州府仁和縣。父親姓桂，名徴。母親是徐氏。兄弟三人，禪師最小。于景泰丙子年出生。幼年喪父。患天花後遺癥，因此得了眼疾。多次請求出家，十五歲時尋師，但益發邪解。成化癸巳年，在杭州府城仙林寺參拜休休翁，一見如故，接受了『無字公案』。十七歲剃度出家，日夜研究，卻滯留在寂靜的境界中。座元某勸勉他研習經教，因此閱讀《楞嚴經》，讀到『一毫端上現寶王剎』時產生疑問。後來在江陰乾明寺，忽然看到萬佛閣金碧輝煌的景象顯現在眉宇之間，偶然領會了『毛端現剎』的含義。弘治改元除夕，聽到鐘聲，數年來的修行忽然豁然開朗，隨口說出偈語：『圓響心非聞，大千同一照。抹過上頭關，更不存玄妙。』乙卯年，又跟隨休休翁到凈慈寺，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，名為《幻寄集》流傳於世。
《續武林西湖高僧事略》
【English Translation】 English version:
Affairs. Cultivating and refining. There is the saying of having secluded himself for more than forty years. After his passing, his disciples Wu Shen, Jie Xin, and others, compiled the master's words and deeds, naming it 'Zhaoming Ganlu Tianzhen San Chu Yu Yao Lu'.
Daming Xueting, a certain Zen Master
The master's Dharma name was Xueting (Snowy Courtyard), also known as Mei Xue Yin Ren (Plum Snow Hermit). His ancestral home was Renhe County, Hangzhou Prefecture, Zhejiang Province. His father's surname was Gui, named Zheng. His mother was Madam Xu. He had three brothers, and he was the youngest. He was born in the year of Bingzi during the Jingtai era. He lost his father in his youth. He suffered from the aftereffects of smallpox, which caused him to have eye problems. He repeatedly requested to leave home, and at the age of fifteen, he sought a teacher, but only increased his heretical understanding. In the year of Gui Si during the Chenghua era, he visited Xiuxiu Weng at Xianlin Temple in the prefectural city of Hangzhou. They immediately resonated with each other, and he received the 'Wu Zi Gongan' (Wordless Koan). He was tonsured at the age of seventeen, studying day and night, but remained stuck in a state of stillness. A certain Zuoyuan (head monk) encouraged him to study the teachings, so he read the Shurangama Sutra, and when he read 'On the tip of a hair appears a treasure king's land', he had doubts. Later, at Qianming Temple in Jiangyin, he suddenly saw the magnificent golden and jade appearance of the Ten Thousand Buddhas Pavilion appear between his eyebrows, and he accidentally understood the meaning of 'A land appearing on the tip of a hair'. On New Year's Eve of the Hongzhi era, he heard the sound of a bell, and his years of practice suddenly became clear, and he spontaneously spoke a verse: 'The complete sound is not heard by the mind, the great thousand worlds are illuminated as one. Wipe past the upper barrier, and no longer retain the mysterious.' In the year of Yi Mao, he followed Xiuxiu Weng to Jingci Temple, and was thus approved. His writings include 'Qing Yi' (Seeking Benefit), 'Jing Jin' (Admonishing Progress), 'Nian Gu' (Picking Up the Old), 'Song Gu' (Praising the Old), 'Ni Hanshan' (Imitating Hanshan), 'He Yongming Shi Jie' (Responding to Yongming's Poems and Verses), etc., totaling twenty volumes, named 'Huan Ji Ji' (Collection of Illusory Lodgings), which circulated in the world.
'Continued Biographies of Eminent Monks of West Lake, Wulin'