X79n1560_禪林僧寶傳
卍新續藏第 79 冊 No. 1560 禪林僧寶傳
No. 1560-A 重刊禪林僧寶傳序
禪林僧寶傳者。宋宣和初。新昌覺范禪師之所撰次也。覺范嘗讀唐宋高僧傳。以道宣精於律。而文非所長。贊寧博于學。而識幾於暗。其于為書。往往如戶昏按撿。不可以屬讀。乃慨然有志於論述。凡經行諸方。見夫博大秀杰之衲。能袒肩以荷大法者。必手錄而藏之。后居湘西之谷山。遂盡發所藏。依仿司馬遷史傳。各為讚辭。合八十有一人。分為三十卷。而題以今名。亦既鋟梓以傳。積有歲月。二十年來。南北兵興。在在焚燬。是書之存。十不一二。南宗禪師定公。時住大慈名剎。慨念末學晚輩。不見至道之大全。古人之大體。因取其書。重刊而廣佈之。且以序文屬予。俾書始末。傳之永久。古者左史記言。右史記事。而言為尚書。事為春秋。遷蓋因之以作史記。而言與事具焉。覺范是書。既編五宗之訓言。復著諸老之行事。而於世系入道之由。臨終明驗之際。無不謹書而備錄。蓋聽言以事觀。既書其所言。固當兼錄其行事。覺范可謂得遷之矩度矣。而或者則曰。遷蓋世間之言。而覺范則出世間者也。出世間之道。以心而傳心。彼言語文字。非道之至也。於此而不能以無滯。則自心光明。且因之
【現代漢語翻譯】 現代漢語譯本 《禪林僧寶傳》，是宋朝宣和初年，新昌覺范禪師所撰寫的。覺范曾經讀過《唐宋高僧傳》，認為道宣律師精通戒律，但文筆並非其所長；贊寧法師博學，但見識近乎昏暗。他們所寫的書，常常像在昏暗的房間里摸索，難以順暢閱讀。於是他慨然立志于論述，凡是遊歷各處，見到那些博大優秀傑出的僧人，能夠肩負大法的人，必定親手記錄並收藏他們的事蹟。後來居住在湘西的谷山，於是將所有收藏的資料全部整理出來，仿照司馬遷《史記》的體例，各自撰寫讚辭，共計八十一人，分為三十卷，並題名為現在的書名。此書已經雕版印刷流傳。經過多年，近二十年來，南北方戰亂頻繁，到處都有焚燬書籍的情況，這本書的存世量，十不存一二。南宗禪師定公，當時住在著名的大慈寺，慨嘆末世的學人後輩，不能見到至道的全貌，古人的大體，於是取來這本書，重新刊印並廣泛傳播。並且讓我寫一篇序文，說明此書的始末，使其永久流傳。古代的左史記錄言論，右史記錄事蹟，而言論成為《尚書》，事蹟成為《春秋》。司馬遷大概因此而作《史記》，言論和事蹟都具備。覺范這本書，既編纂了五宗的訓言，又記載了各位老禪師的行事，對於世系、入道的緣由、臨終的明顯徵驗，無不謹慎地記錄和詳盡地記載。聽其言而觀其行，既然記錄了他們的言論，自然應當兼顧記錄他們的行事。覺范可以說是得到了司馬遷的規矩法度了。但有人說，司馬遷記錄的是世間的事情，而覺范記錄的是出世間的事情。出世間的道，是以心傳心，那些言語文字，並非道的極致。如果在此不能沒有滯礙，那麼自心的光明，且會因此而……
【English Translation】 English version 'Chanlin Sengbao Zhuan' (Biographies of Eminent Monks of the Chan School) was written by Chan Master Juefan of Xinchang in the early years of the Xuanhe period of the Song Dynasty. Juefan had read the 'Tang Song Gaoseng Zhuan' (Biographies of Eminent Monks of the Tang and Song Dynasties) and believed that Daoxuan Vinaya Master was proficient in the Vinaya (discipline), but his writing was not his strength; Zanning Dharma Master was erudite, but his knowledge was almost obscure. Their books were often like groping in a dark room, difficult to read smoothly. Therefore, he was determined to write about it. Whenever he traveled to various places and saw those broad, outstanding, and remarkable monks who could shoulder the great Dharma, he would personally record and collect their deeds. Later, he lived in Gushan in western Hunan, and then he sorted out all the collected materials, imitating Sima Qian's 'Historical Records', and wrote eulogies for each of them, a total of eighty-one people, divided into thirty volumes, and titled it with the current name of the book. This book has been printed and circulated. After many years, in the past twenty years, there have been frequent wars in the north and south, and books have been burned everywhere. The survival rate of this book is less than one or two out of ten. Chan Master Dinggong of the Southern School, who was living in the famous Daci Temple at that time, lamented that the later generations of scholars in the degenerate age could not see the whole picture of the supreme path and the overall situation of the ancients, so he took this book, reprinted it and widely disseminated it. And he asked me to write a preface to explain the beginning and end of this book, so that it can be passed on forever. In ancient times, the left historian recorded words, and the right historian recorded deeds. Words became the 'Shangshu' (Book of Documents), and deeds became the 'Chunqiu' (Spring and Autumn Annals). Sima Qian probably wrote the 'Historical Records' because of this, with both words and deeds. Juefan's book not only compiled the teachings of the Five Schools, but also recorded the deeds of the old Chan masters. He carefully recorded and detailed the family history, the reasons for entering the path, and the obvious signs at the time of death. Listening to their words and observing their actions, since their words are recorded, their actions should naturally be recorded as well. It can be said that Juefan has obtained Sima Qian's rules and regulations. But some people say that Sima Qian recorded worldly affairs, while Juefan recorded otherworldly affairs. The otherworldly path is transmitted from heart to heart, and those words and texts are not the ultimate of the path. If one cannot be without stagnation here, then the light of one's own mind will be...
而壅蔽。其于道乎。何有是大不。然為佛氏之學者。固非即言語文字以為道。而亦非離言語文字以入道。觀夫從上西竺東震諸師。固有兼通三藏。力弘心宗者矣。若馬鳴龍樹。永嘉圭峰是也。學者茍不致力於斯。而徒以撥去言語文字為禪。冥心默照為妙。則先佛之微言。宗師之規範。或幾乎熄矣。覺范為是懼而撰此書。南宗亦為是懼而刊佈之。欲使天下禪林。咸法前輩之宗綱。而所言所履。與傳八十一人者。同歸於一道。則是書之流傳。豈曰小補之哉。傳曰。雖無老成人。尚有典刑。又曰。君子多識前言往行。以蓄其德。后之覽者勉之哉。洪武六年臘月八日九靈山人戴良序。
No. 1560-B 重刻禪林僧寶傳序
摩竭掩室。毗耶杜口。以真寔際離文字故。自曹溪滴水。派別五家。建立綱宗。開示方便。法源一浚。波流益洪。同歸薩婆若海。然欲識佛性義。當觀時節因緣。從古明大法人。莫非瑰瑋杰特之材。不受世間繩束。是以披緇祝髮。周遊參請。必至於發明己事而後已。蓋有或因言而悟入。或目擊而道存。一剎那間。轉凡成聖。時節因緣。各自不同。茍非具載本末。則後學無所考證。此僧寶傳之所由作也。是書之傳有年矣。白璧繅藉。見之愛慕。舊藏在廬阜。后失於回祿。錢塘風篁山之僧廣遇
【現代漢語翻譯】 現代漢語譯本： ……從而被矇蔽。這符合（佛）道嗎？怎麼能說這不是大事呢？然而，作為佛門弟子，固然不能把言語文字本身當作（悟）道，但也不能離開言語文字去入道。看看從前的西竺（古印度，佛教發源地）和東震（中國）的各位祖師，確實有兼通三藏（經、律、論）而大力弘揚心宗（禪宗）的人。比如馬鳴（Aśvaghoṣa）、龍樹（Nāgārjuna）、永嘉（Yongjia Xuanjue）、圭峰（Guifeng Zongmi）就是這樣。學佛的人如果不致力於此，而只是把摒棄言語文字當作禪，把冥心靜默觀照當作妙法，那麼先佛的精妙之言，宗師的規範，恐怕就要消失了。覺范（Juefan Huihong）正是為此擔憂才撰寫此書。南宗（禪宗南宗）也為此擔憂而刊印發布此書。想要使天下禪林，都傚法前輩的宗門綱領，使所說所做，與傳記中的八十一人，一同歸於（佛）道。那麼這本書的流傳，難道能說是小小的補益嗎？《傳》說：『即使沒有老成之人，還有典章法制。』又說：『君子廣泛學習前人的言論和行為，以積累自己的德行。』後來的讀者們努力吧！洪武六年臘月八日九靈山人戴良序。 重刻禪林僧寶傳序 摩竭（Vimalakirti）在毗耶離城閉門謝客，毗耶（Vyas）默默不語，因為真正的實相是遠離文字的。從曹溪（Caoxi，六祖慧能）一脈滴水，分出五家（禪宗五家），建立綱宗，開示方便法門。法源一旦疏通，波濤就更加洶涌澎湃，最終都匯歸薩婆若海（Sarvajña，一切智海）。然而想要認識佛性之義，應當觀察時節因緣。從古至今，那些明白大法的人，沒有不是才華橫溢、傑出特異之士的。他們不受世俗的束縛，因此剃髮出家，四處遊歷參訪，必定要到發明自己的本性之後才罷休。大概有的人因為言語而悟入，有的人因為親眼所見而悟道。在一剎那間，轉凡成聖。時節因緣，各自不同。如果不是詳細記載事情的本末，那麼後來的學習者就沒有辦法考證。這就是《僧寶傳》之所以要寫作的原因。這本書的流傳已經很久了，（人們）像對待白璧一樣珍視它，見到它就喜愛羨慕。以前藏在廬阜（Lushan），後來在火災中丟失了。錢塘（Qiantang）風篁山（Fenghuang Mountain）的僧人廣遇（Guangyu）……
【English Translation】 English version: ...and thus be obscured. Is this in accordance with the (Buddhist) path? How can it be said that this is not a major matter? However, as a Buddhist disciple, one should certainly not regard language and words themselves as the (means to) enlightenment, but neither should one abandon language and words to enter the path. Consider the former patriarchs of West India (ancient India, the origin of Buddhism) and East China, there were indeed those who were well-versed in the Three Baskets (Sutras, Vinaya, Abhidharma) and vigorously promoted the Mind School (Zen Buddhism). For example, Aśvaghoṣa, Nāgārjuna, Yongjia Xuanjue, and Guifeng Zongmi were such individuals. If Buddhist practitioners do not devote themselves to this, but merely regard discarding language and words as Zen, and silent contemplation as the wonderful method, then the subtle words of the former Buddhas and the norms of the patriarchs will likely disappear. Juefan Huihong wrote this book out of concern for this very reason. The Southern School (Southern School of Zen Buddhism) also published and disseminated this book out of concern for this. They want to make the Zen forests of the world all follow the lineage of the predecessors, and make what they say and do, together with the eighty-one people in the biography, all return to the (Buddhist) path. Then, can the circulation of this book be said to be a small benefit? The 'Commentary' says: 'Even if there are no experienced adults, there are still codes and laws.' It also says: 'The gentleman extensively learns the words and deeds of the predecessors to accumulate his own virtue.' May later readers strive for it! Written by Dai Liang of Jiuling Mountain on the eighth day of the twelfth month of the sixth year of Hongwu. Preface to the Re-engraved Biographies of Eminent Monks in the Zen Forest Vimalakirti kept his silence in Magadha, and Vyas remained speechless, because true reality is apart from words. From the single drop of water from Caoxi (the Sixth Patriarch Huineng), five houses (the five schools of Zen Buddhism) branched out, establishing the fundamental principles and revealing expedient methods. Once the source of the Dharma is dredged, the waves become even more turbulent, and eventually all converge into the Sarvajña (the ocean of all-knowing wisdom). However, if one wants to understand the meaning of Buddha-nature, one should observe the conditions of time and circumstances. From ancient times to the present, those who understand the great Dharma are all outstanding and extraordinary talents. They are not bound by worldly constraints, so they shave their heads and leave home, traveling around to seek guidance, and they must not stop until they have discovered their own nature. Probably some people are enlightened by words, and some people are enlightened by what they see with their own eyes. In an instant, they transform from ordinary to holy. The conditions of time and circumstances are different for each person. If the beginning and end of the matter are not recorded in detail, then later learners will have no way to verify it. This is why the 'Biographies of Eminent Monks' was written. This book has been circulating for a long time, (people) cherish it like white jade, and love and admire it when they see it. It was previously stored in Lushan, but was later lost in a fire. The monk Guangyu of Fenghuang Mountain in Qiantang...
。慮其湮沒。即舊本校讎鋟梓。以與諸方共之。十餘年而書始成。其用心亦勤矣。魏亭趙元藻。一見遇于湖山之上。慧炬相燭。袖其書以歸。囑予為一轉語。予與遇未覿面。今披是書。知其志趣。千里同風。且見遇與覺范。與八十一人者。把臂並行。若有因書省發。得意忘言。即同入此道場。則靈山一會。儼然未散。不為分外。寶慶丁亥中春上浣。臨川張 (宏)敬書。
No. 1560-C 禪林僧寶傳引
覺范謂余曰。自達磨之來。六傳至大鑒。鑒之後析為二宗。其一為石頭。雲門曹洞法眼宗之。其一為馬祖。臨濟溈仰宗之。是為五家宗派。嘉祐中。達觀曇穎禪師。嘗為之傳。載其機緣語句。而略其始終行事之跡。德洪以謂。影由形生。響逐聲起。既載其言。則入道之緣。臨終之效。有不可唐捐者。遂盡掇遺編別記。苴以諸方宿衲之傳。又自嘉祐至政和。取雲門臨濟兩家之裔。嶄然絕出者。合八十有一人。各為傳而系之。以贊。分為三十卷。書成於湘西之南臺。目之曰禪林僧寶傳。幸為我作文。以弁其首。余索其書而觀之。其識達。其學詣。其言恢而正。其事簡而完。其辭精微而華暢。其旨廣大空寂。窅然而深矣。其才則宗門之遷固也。使八十一人者。布在方冊。芒寒色正。燁如五緯之麗天。人皆
【現代漢語翻譯】 現代漢語譯本：恐怕它被埋沒，就用舊版本校對後重新雕版印刷，以便與各方分享。花了十多年這本書才完成，他的用心也很勤懇了。魏亭趙元藻，在湖山之上與他一見如故，如同慧炬相互照亮。他帶著書回去，囑咐我寫一篇序言。我與覺范未曾謀面，如今拜讀這本書，瞭解了他的志趣，真是千里同風。而且看到覺范與這八十一人，攜手並肩而行，如果有人因此書而有所領悟，得意忘言，就一同進入了這個道場，那麼靈山法會，彷彿仍然沒有散去，這並非是分外之事。寶慶丁亥年中春上浣，臨川張宏敬書。
《禪林僧寶傳引》
覺范對我說：『自從達磨（Bodhidharma，禪宗始祖）東來，傳了六代到大鑒（Dajian Huineng，六祖慧能）。慧能之後分為兩宗，一宗是石頭（Shitou Xiqian），雲門（Yunmen），曹洞（Caodong），法眼宗（Fayan school）由此而出；另一宗是馬祖（Mazu Daoyi），臨濟（Linji），溈仰宗（Weiyang school）由此而出。這就是五家宗派。嘉祐年間，達觀曇穎禪師（Daguan Tanying）曾經為他們作傳，記載了他們的機鋒和語句，卻省略了他們的生平和事蹟。德洪認為，影子由形體產生，迴響追隨聲音而起，既然記載了他們的言語，那麼他們入道的因緣，臨終的證效，就不能被輕易捨棄。於是蒐集了所有遺留的篇章和別傳，參考了各方老衲的傳記，又從嘉祐到政和年間，選取了雲門、臨濟兩家的後裔中，卓然超絕的八十一人，各自為他們作傳並附上讚語，分為三十卷。書成於湘西的南臺，命名為《禪林僧寶傳》。希望我能為它寫一篇序言。』我索取了他的書來閱讀，他的見識通達，他的學問精深，他的言語恢弘而正大，他的事蹟簡明而完整，他的文辭精微而華美流暢，他的旨意廣大空寂，深邃而幽遠。他的才華堪比宗門中的司馬遷和班固啊！使得這八十一人，展現在書本上，光芒凜冽，色彩純正，燦爛如同五星照耀天空，人人都
【English Translation】 English version: Fearing its being lost, I collated and re-engraved it from the old version, so as to share it with all quarters. It took more than ten years for the book to be completed, and his efforts were also diligent. Zhao Yuanzao of Weiting, met him at first sight on the lake and mountain, like wisdom torches illuminating each other. He took the book back with him and asked me to write a preface. I have never met Juefan in person, but now reading this book, I understand his aspirations, truly a thousand miles sharing the same wind. Moreover, seeing Juefan and these eighty-one people walking hand in hand, if anyone gains insight from this book, understanding beyond words, they will enter this spiritual ground together, then the Vulture Peak Assembly, as if it has not yet dispersed, this is not an extraneous matter. Written by Zhang Hongjing of Linchuan, in the first ten days of the second month of the Dinghai year of Baoqing.
Preface to the 'Biographies of the Sangha Treasures of the Chan Forest'
Juefan said to me: 'Since the arrival of Bodhidharma (Damo, the first patriarch of Zen) in the East, it was transmitted for six generations to Dajian (Dajian Huineng, the Sixth Patriarch). After Huineng, it was divided into two schools, one school being Shitou (Shitou Xiqian), from which the Yunmen (Yunmen), Caodong (Caodong), and Fayan schools (Fayan school) emerged; the other school being Mazu (Mazu Daoyi), from which the Linji (Linji) and Weiyang schools (Weiyang school) emerged. These are the five houses of Zen. During the Jiayou period, Chan Master Daguan Tanying (Daguan Tanying) once wrote biographies for them, recording their koans and sayings, but omitting their lives and deeds. Dehong believed that shadows arise from forms, and echoes follow sounds, since their words have been recorded, then their causes for entering the Way, and their effects at the time of death, should not be easily discarded. Therefore, he collected all the remaining chapters and separate biographies, consulted the biographies of old monks from all quarters, and from the Jiayou to Zhenghe periods, selected eighty-one outstanding descendants from the Yunmen and Linji schools, writing biographies for each of them and attaching eulogies, dividing them into thirty volumes. The book was completed at Nantai in western Hunan, and named 'Biographies of the Sangha Treasures of the Chan Forest'. He hoped that I could write a preface for it.' I asked for his book to read, his knowledge is thorough, his learning is profound, his words are grand and upright, his deeds are concise and complete, his writing is refined, beautiful, and fluent, his meaning is vast, empty, and silent, deep and profound. His talent is comparable to Sima Qian and Ban Gu in the Zen school! Making these eighty-one people, displayed in the book, their brilliance is awe-inspiring, their colors are pure, shining like the five planets illuminating the sky, everyone
仰之。或由此書也。夫覺范初閱汾陽昭語。脫然有省。而印可於云庵真凈。嘗涉患難瀕九死。口絕怨言。面無不足之色。其發為文章者。蓋其緒餘土苴云。宣和六年三月甲子。長沙侯延慶引。
禪林僧寶傳目錄
卷一撫州曹山本寂禪師
卷二韶州雲門匡真大師
卷三汝州風穴昭禪師(或作沼)首山念禪師汾州太子昭禪師
卷四福州玄沙備禪師漳州羅漢琛禪師(地藏)金陵清涼益禪師(法眼)
卷五潭州石霜諸禪師邵武龍湖聞禪師筠州九峰䖍禪師吉州禾山殷禪師
卷六云居宏覺膺禪師洛浦安禪師
卷七天臺韶國師九峰玄禪師云居齊禪師瑞鹿先禪師
卷八圓通道濟德禪師南塔光涌禪師洞山守初禪師南安巖嚴禪師
卷九龍牙居遁禪師永明智覺禪師云居簡禪師
卷十重云暉禪師瑞龍志德璋禪師林陽端禪師雙峰欽禪師九峰詮禪師龜洋忠禪師
卷十一洞山聰禪師雪竇顯禪師天衣懷禪師
卷十二薦福古禪師
卷十三福唱善禪師大陽延禪師
卷十四神鼎諲禪師谷山崇禪師圓照本禪師
卷十五衡岳泉禪師法華舉禪師
卷十六廣慧璉禪師翠巖芝禪師
卷十七浮山遠禪師投子青禪師天寧楷禪師
卷十八大覺璉禪師興化銑禪師
卷十九餘杭政禪師西余端禪師
卷二十言法華華嚴隆禪師
卷二
【現代漢語翻譯】 現代漢語譯本： 仰慕他。或許是因為這本書吧。覺范禪師最初閱讀汾陽昭禪師的語錄時，突然有所領悟，並得到了云庵真凈禪師的印可。他曾經歷患難，瀕臨九死一生，但口中從不抱怨，臉上也沒有不滿足的神色。他所寫的文章，大概只是他的剩餘和不重要的東西吧。宣和六年三月甲子日，長沙侯延慶題引。
禪林僧寶傳目錄
卷一 撫州曹山本寂禪師（Cao Shan Ben Ji，曹山本寂）
卷二 韶州雲門匡真大師（Yun Men Kuang Zhen，雲門匡真）
卷三 汝州風穴昭禪師（Feng Xue Zhao，風穴昭）（或作沼）首山念禪師（Shou Shan Nian，首山念）汾州太子昭禪師（Fen Zhou Tai Zi Zhao，汾州太子昭）
卷四 福州玄沙備禪師（Xuan Sha Bei，玄沙備）漳州羅漢琛禪師（Luo Han Chen，羅漢琛）（地藏）金陵清涼益禪師（Qing Liang Yi，清涼益）（法眼）
卷五 潭州石霜諸禪師（Shi Shuang Zhu，石霜諸）邵武龍湖聞禪師（Long Hu Wen，龍湖聞）筠州九峰䖍禪師（Jiu Feng Qian，九峰䖍）吉州禾山殷禪師（He Shan Yin，禾山殷）
卷六 云居宏覺膺禪師（Yun Ju Hong Jue Ying，云居宏覺膺）洛浦安禪師（Luo Pu An，洛浦安）
卷七 天臺韶國師（Tian Tai Shao，天臺韶）九峰玄禪師（Jiu Feng Xuan，九峰玄）云居齊禪師（Yun Ju Qi，云居齊）瑞鹿先禪師（Rui Lu Xian，瑞鹿先）
卷八 圓通道濟德禪師（Yuan Tong Dao Ji De，圓通道濟德）南塔光涌禪師（Nan Ta Guang Yong，南塔光涌）洞山守初禪師（Dong Shan Shou Chu，洞山守初）南安巖嚴禪師（Nan An Yan Yan，南安巖嚴）
卷九 龍牙居遁禪師（Long Ya Ju Dun，龍牙居遁）永明智覺禪師（Yong Ming Zhi Jue，永明智覺）云居簡禪師（Yun Ju Jian，云居簡）
卷十 重云暉禪師（Chong Yun Hui，重云暉）瑞龍志德璋禪師（Rui Long Zhi De Zhang，瑞龍志德璋）林陽端禪師（Lin Yang Duan，林陽端）雙峰欽禪師（Shuang Feng Qin，雙峰欽）九峰詮禪師（Jiu Feng Quan，九峰詮）龜洋忠禪師（Gui Yang Zhong，龜洋忠）
卷十一 洞山聰禪師（Dong Shan Cong，洞山聰）雪竇顯禪師（Xue Dou Xian，雪竇顯）天衣懷禪師（Tian Yi Huai，天衣懷）
卷十二 薦福古禪師（Jian Fu Gu，薦福古）
卷十三 福唱善禪師（Fu Chang Shan，福唱善）大陽延禪師（Da Yang Yan，大陽延）
卷十四 神鼎諲禪師（Shen Ding Yin，神鼎諲）谷山崇禪師（Gu Shan Chong，谷山崇）圓照本禪師（Yuan Zhao Ben，圓照本）
卷十五 衡岳泉禪師（Heng Yue Quan，衡岳泉）法華舉禪師（Fa Hua Ju，法華舉）
卷十六 廣慧璉禪師（Guang Hui Lian，廣慧璉）翠巖芝禪師（Cui Yan Zhi，翠巖芝）
卷十七 浮山遠禪師（Fu Shan Yuan，浮山遠）投子青禪師（Tou Zi Qing，投子青）天寧楷禪師（Tian Ning Kai，天寧楷）
卷十八 大覺璉禪師（Da Jue Lian，大覺璉）興化銑禪師（Xing Hua Xian，興化銑）
卷十九 餘杭政禪師（Yu Hang Zheng，餘杭政）西余端禪師（Xi Yu Duan，西余端）
卷二十 言法華華嚴隆禪師（Yan Fa Hua Hua Yan Long，言法華華嚴隆）
卷二
【English Translation】 English version: I admire him. Perhaps it is because of this book. When Zen Master Juefan first read the sayings of Zen Master Fen Yang Zhao, he suddenly had an insight and was approved by Zen Master Yun'an Zhenjing. He had experienced hardships and was on the verge of death many times, but he never complained and never looked dissatisfied. The articles he wrote were probably just his leftovers and unimportant things. In the Jiazi day of March in the sixth year of Xuanhe, Marquis Yanging of Changsha wrote the introduction.
Directory of Biographies of Eminent Monks in the Zen Forest
Volume 1: Zen Master Cao Shan Benji of Fuzhou (Cao Shan Ben Ji)
Volume 2: Great Master Yunmen Kuangzhen of Shaozhou (Yun Men Kuang Zhen)
Volume 3: Zen Master Fengxue Zhao of Ruzhou (Feng Xue Zhao) (or Zhao); Zen Master Shoushan Nian (Shou Shan Nian); Zen Master Fenzhou Taizi Zhao (Fen Zhou Tai Zi Zhao)
Volume 4: Zen Master Xuansha Bei of Fuzhou (Xuan Sha Bei); Zen Master Luohan Chen of Zhangzhou (Luo Han Chen) (Dizang); Zen Master Qingliang Yi of Jinling (Qing Liang Yi) (Fayan)
Volume 5: Zen Masters Shishuang Zhu of Tanzhou (Shi Shuang Zhu); Zen Master Longhu Wen of Shaowu (Long Hu Wen); Zen Master Jiufeng Qian of Junzhou (Jiu Feng Qian); Zen Master Heshan Yin of Jizhou (He Shan Yin)
Volume 6: Zen Master Yunju Hongjue Ying (Yun Ju Hong Jue Ying); Zen Master Luopu An (Luo Pu An)
Volume 7: National Teacher Tiantai Shao (Tian Tai Shao); Zen Master Jiufeng Xuan (Jiu Feng Xuan); Zen Master Yunju Qi (Yun Ju Qi); Zen Master Ruilu Xian (Rui Lu Xian)
Volume 8: Zen Master Yuantong Daoji De (Yuan Tong Dao Ji De); Zen Master Nanta Guangyong (Nan Ta Guang Yong); Zen Master Dongshan Shouchu (Dong Shan Shou Chu); Zen Master Nan'an Yanyan (Nan An Yan Yan)
Volume 9: Zen Master Longya Judun (Long Ya Ju Dun); Zen Master Yongming Zhijue (Yong Ming Zhi Jue); Zen Master Yunju Jian (Yun Ju Jian)
Volume 10: Zen Master Chongyun Hui (Chong Yun Hui); Zen Master Ruilong Zhide Zhang (Rui Long Zhi De Zhang); Zen Master Linyang Duan (Lin Yang Duan); Zen Master Shuangfeng Qin (Shuang Feng Qin); Zen Master Jiufeng Quan (Jiu Feng Quan); Zen Master Guiyang Zhong (Gui Yang Zhong)
Volume 11: Zen Master Dongshan Cong (Dong Shan Cong); Zen Master Xuedou Xian (Xue Dou Xian); Zen Master Tianyi Huai (Tian Yi Huai)
Volume 12: Zen Master Jianfu Gu (Jian Fu Gu)
Volume 13: Zen Master Fuchang Shan (Fu Chang Shan); Zen Master Dayang Yan (Da Yang Yan)
Volume 14: Zen Master Shending Yin (Shen Ding Yin); Zen Master Gushan Chong (Gu Shan Chong); Zen Master Yuanzhao Ben (Yuan Zhao Ben)
Volume 15: Zen Master Hengyue Quan (Heng Yue Quan); Zen Master Fahua Ju (Fa Hua Ju)
Volume 16: Zen Master Guanghui Lian (Guang Hui Lian); Zen Master Cuiyan Zhi (Cui Yan Zhi)
Volume 17: Zen Master Fushan Yuan (Fu Shan Yuan); Zen Master Touzi Qing (Tou Zi Qing); Zen Master Tianning Kai (Tian Ning Kai)
Volume 18: Zen Master Dajue Lian (Da Jue Lian); Zen Master Xinghua Xian (Xing Hua Xian)
Volume 19: Zen Master Yuhang Zheng (Yu Hang Zheng); Zen Master Xiyu Duan (Xi Yu Duan)
Volume 20: Zen Master Yan Fahua Huayan Long (Yan Fa Hua Hua Yan Long)
Volume 2
十一慈明禪師
卷二十二黃龍南禪師云峰悅禪師
卷二十三黃龍實覺心禪師泐潭真凈文禪師
卷二十四仰山偉禪師東林照覺總禪師
卷二十五大溈真如喆禪師云居祐禪師隆慶閑禪師云蓋智禪師
卷二十六圓通訥禪師凈因臻禪師法雲圓通秀禪師延恩安禪師
卷二十七明教嵩禪師蔣山元禪師金山達觀禪師
卷二十八法昌遇禪師楊岐會禪師白雲端禪師
卷二十九大通本禪師報本元禪師禾山普禪師云居佛印元禪師
卷三十寶峰英禪師保寧璣禪師黃龍佛壽清禪師
續補五祖演禪師云巖新禪師南嶽石頭志庵主
No. 1560
禪林僧寶傳卷第一
宋明白庵居沙門 惠洪 撰
撫州曹山本寂禪師(青原六世)
禪師諱耽章。泉州莆田黃氏子。幼而奇逸。為書生不甘處俗。年十九棄家。入福州靈石山。六年乃剃髮受具。咸通初。至高安。謁悟本禪師價公。依止十餘年。價以為類己。堪任大法。於是名冠叢林。將辭去。價曰。三更當來。授汝曲折。時矮師叔者知之。蒲伏繩床下。價不知也。中夜授章。先云巖所付寶鏡三昧。五位顯訣。三種滲漏畢。再拜趨出。矮師叔引頸呼曰。洞山禪入我手矣。價大驚曰。盜法倒屙無及矣。后皆如所言。寶鏡三昧。其詞曰。如是之法。佛祖密付
【現代漢語翻譯】 現代漢語譯本 十一慈明禪師
卷二十二 黃龍南禪師、云峰悅禪師
卷二十三 黃龍實覺心禪師、泐潭真凈文禪師
卷二十四 仰山偉禪師、東林照覺總禪師
卷二十五 大溈真如喆禪師、云居祐禪師、隆慶閑禪師、云蓋智禪師
卷二十六 圓通訥禪師、凈因臻禪師、法雲圓通秀禪師、延恩安禪師
卷二十七 明教嵩禪師、蔣山元禪師、金山達觀禪師
卷二十八 法昌遇禪師、楊岐會禪師、白雲端禪師
卷二十九 大通本禪師、報本元禪師、禾山普禪師、云居佛印元禪師
卷三十 寶峰英禪師、保寧璣禪師、黃龍佛壽清禪師
續補 五祖演禪師、云巖新禪師、南嶽石頭志庵主
No. 1560
禪林僧寶傳卷第一
宋明白庵居沙門 惠洪 撰
撫州曹山本寂禪師 (青原六世)
禪師名諱耽章。泉州莆田黃氏之子。自幼聰慧過人。作為讀書人卻不甘心安於世俗。十九歲時離家，進入福州靈石山。六年之後剃度受戒。咸通初年，前往高安，拜見悟本禪師（價公），依止了十餘年。價公認為他像自己，可以擔當大法，因此名聲響徹叢林。將要離開時，價公說：『三更時分你來，我傳授你其中的曲折。』當時矮師叔知道了這件事，便匍匐在繩床下，價公沒有察覺。半夜時分，價公傳授給耽章，首先是云巖禪師所傳的《寶鏡三昧》，然後是五位顯訣，三種滲漏，全部傳授完畢。耽章再次拜謝后離開。矮師叔伸長脖子喊道：『洞山禪法進入我的手中了！』價公大驚說：『盜取佛法，胡作非爲，已經來不及了！』後來都如他所說。《寶鏡三昧》，其中的詞句是：『這樣的佛法，佛祖秘密傳授。』
【English Translation】 English version Eleventh: Chan Master Ciming
Volume 22: Chan Master Huanglong Nan, Chan Master Yunfeng Yue
Volume 23: Chan Master Huanglong Shijue Xin, Chan Master Letan Zhenjing Wen
Volume 24: Chan Master Yangshan Wei, Chan Master Donglin Zhaojue Zong
Volume 25: Chan Master Dawei Zhenru Zhe, Chan Master Yunju You, Chan Master Longqing Xian, Chan Master Yungai Zhi
Volume 26: Chan Master Yuantong Ne, Chan Master Jingyin Zhen, Chan Master Fayun Yuantong Xiu, Chan Master Yan'en An
Volume 27: Chan Master Mingjiao Song, Chan Master Jiangshan Yuan, Chan Master Jinshan Daguan
Volume 28: Chan Master Fachang Yu, Chan Master Yangqi Hui, Chan Master Baiyun Duan
Volume 29: Chan Master Datong Ben, Chan Master Baoben Yuan, Chan Master Heshan Pu, Chan Master Yunju Foyin Yuan
Volume 30: Chan Master Baofeng Ying, Chan Master Baoning Ji, Chan Master Huanglong Foshou Qing
Supplement: Chan Master Wuzu Yan, Chan Master Yunyan Xin, Hermit Shitou of Nanyue
No. 1560
Record of the Sangha Jewels in the Chan Forest, Volume 1
Composed by Shramana Huihong of Baiming Hermitage in the Song Dynasty
Chan Master Caoshan Benji of Fuzhou (Sixth Generation of Qingyuan)
The Chan Master's name was Danzhang. He was the son of the Huang family of Putian, Quanzhou. He was exceptionally intelligent from a young age. As a scholar, he was unwilling to remain in the mundane world. At the age of nineteen, he left home and entered Lingshi Mountain in Fuzhou. Six years later, he was tonsured and received the full precepts. In the early years of Xiantong, he went to Gao'an and visited Chan Master Wuben (Gong Jia), whom he served for more than ten years. Jia considered him to be like himself and capable of undertaking the Great Dharma, so his name resounded throughout the Sangha. When he was about to leave, Jia said, 'Come at the third watch, and I will impart to you the subtleties.' At that time, a short Shishu (monk uncle) knew about this and prostrated himself under the rope bed, without Jia noticing. In the middle of the night, Jia imparted to Danzhang, first the 'Treasure Mirror Samadhi' transmitted by Chan Master Yunyan, then the 'Five Ranks Manifestation Secret,' and finally the 'Three Kinds of Leakage.' After Danzhang bowed again and left, the short Shishu stretched his neck and shouted, 'The Chan Dharma of Dongshan has entered my hands!' Jia was greatly alarmed and said, 'Stealing the Dharma and acting recklessly is already too late!' Later, everything happened as he had said. The 'Treasure Mirror Samadhi,' its words say: 'Such Dharma, the Buddhas and Patriarchs secretly transmit.'
。汝今得之。其善保護。銀碗盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用㧞諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終必得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異。黧奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石兒起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。五位君臣偈。其詞曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷昔日嫌。偏
中正。失曉老婆逢古鏡。分明覿面更無真。休更迷頭猶認影。正中來。無中有路出塵埃。但能不觸當今諱。也勝前朝斷舌才。偏中至。兩刃交鋒要迴避。好手還同火里蓮。宛然自有沖天氣。兼中到。不落有無誰敢和。人人盡欲出常流。摺合終歸炭里坐。三種滲漏。其詞曰。一見滲漏。謂機不離位。墮在毒海。二情滲漏。謂智常向背。見處偏枯。三語滲漏。謂體妙失宗。機昧終始。學者濁智流轉。不出此三種。綱要偈三首。其一名敲倡俱行。偈曰。金針雙鎖備。挾路隱全該。寶印當空妙。重重錦縫開。其二名金鎖玄路。偈曰。互動明中暗。功齊轉覺難。力窮尋進退。金鎖網鞔鞔。其三名理事不涉。偈曰。理事俱不涉。回照絕幽微。背風無巧拙。電火爍難追。黎明章出山。造曹溪禮祖塔。自螺川還止臨川。有佳山水。因定居焉。以志慕六祖。乃名山為曹。示眾曰。僧家在此等衣線下。理須會通向上事。莫作等閑。若也承當處分明。即轉他諸聖。向自己背後。方得自由。若也轉不得。直饒學得十成。卻須向他背後叉手。說什麼大話。若轉得自己。則一切粗重境來。皆作得主宰。假如泥里倒地。亦作得主宰。如有僧問藥山曰。三乘教中。還有祖意也無。答曰有。曰既有。達磨又來作么。答曰。只為有。所以來。豈非作得主宰。
【現代漢語翻譯】 現代漢語譯本： 中正。失去拂曉的老婆婆遇到古老的鏡子。分明照見對面，更沒有真實可言。不要再執迷不悟，仍然把影子當作真實。
正中而來。從無中生出道路，脫離塵埃。只要不觸犯當今的禁忌，也勝過前朝被割掉舌頭的辯才。
偏中而至。兩把刀刃交鋒，要懂得迴避。高手就像火焰中的蓮花，自然而然地具有沖天的氣概。
兼中而到。不落入有或無的任何一邊，誰敢應和？人人都想超出常人的行列，最終卻只能摺合到炭火里坐著。
三種滲漏。其詞說：
一見滲漏。指機鋒不離位置，墮落在毒海之中。
二情滲漏。指智慧常常背離正道，見解偏頗而枯竭。
三語滲漏。指體悟玄妙卻失去宗旨，機鋒昏昧而不知始終。學人以渾濁的智慧流轉，逃不出這三種情況。
綱要偈三首。
其一名敲倡俱行。偈說：金針雙重鎖閉完備，狹窄的道路隱藏著全部的意義。寶貴的印記在空中顯現玄妙，重重疊疊的錦緞縫隙打開。
其二名金鎖玄路。偈說：相互交錯，明中含暗，功夫相同，轉變卻更加困難。力量耗盡，尋找進退之路，金鎖大網緊緊覆蓋。
其三名理事不涉。偈說：事和理都不涉及，迴光返照，極其幽微。順風而行，沒有巧拙之分，電光火石，難以追逐。
黎明章出山，到曹溪（地名，六祖慧能弘法之地）禮拜六祖慧能的塔。從螺川返回，居住在臨川。因為那裡有美好的山水，於是決定在那裡定居。爲了表達對六祖的仰慕，於是將山命名為曹。他向僧眾開示說：
『僧人在這裡，在這件袈裟之下，理應會通向上之事，不要等閒視之。如果能夠明確地承擔，就能將諸佛菩薩轉變到自己的背後，才能獲得自由。如果轉變不了，即使學到十分，也只能在他人的背後叉手。還說什麼大話？如果能轉變自己，那麼一切粗重境界到來，都能作得了主宰。假如在泥里倒地，也能作得了主宰。』
有僧人問藥山禪師：『三乘教法中，還有祖師的意旨嗎？』
藥山禪師回答說：『有。』
僧人問：『既然有，達磨祖師又來做什麼呢？』
藥山禪師回答說：『正因為有，所以才來。』
這難道不是作得了主宰嗎？
【English Translation】 English version: Perfectly centered. An old woman who has lost the dawn encounters an ancient mirror. Clearly seeing face to face, there is no truth to be found. Cease this delusion of mistaking the shadow for reality.
Coming from the center. A path emerges from nothingness, free from the dust of the world. As long as one does not offend the current taboos, it is better than the eloquence of those who had their tongues cut off in previous dynasties.
Arriving from the biased center. When two blades clash, one must know how to evade. A master is like a lotus in the fire, naturally possessing the spirit to soar to the heavens.
Reaching the combined center. Not falling into either existence or non-existence, who dares to echo? Everyone desires to transcend the ordinary, but ultimately they can only end up sitting in the charcoal fire.
The Three Leakages. The saying goes:
The Leakage of Seeing. Refers to the mechanism not leaving its position, falling into the sea of poison.
The Leakage of Emotion. Refers to wisdom constantly turning its back, views becoming biased and withered.
The Leakage of Speech. Refers to embodying the subtle but losing the principle, the mechanism becoming obscured from beginning to end. Students, with their turbid wisdom flowing, cannot escape these three conditions.
Three Essential Gathas.
The first is called 'Striking and Leading Together'. The Gatha says: The golden needle double lock is fully prepared, the narrow road hides the complete meaning. The precious seal manifests subtly in the sky, layers upon layers of brocade seams open.
The second is called 'Golden Lock Mysterious Path'. The Gatha says: Intertwined, light contains darkness, the effort is the same, but the transformation becomes more difficult. Exhausting strength, seeking the path of advance and retreat, the golden lock net tightly covers.
The third is called 'Neither Involved in Principle nor Phenomena'. The Gatha says: Neither involved in principle nor phenomena, turning the light back, extremely subtle. Following the wind, there is no skill or clumsiness, lightning flashes, difficult to pursue.
Li Mingzhang came out of the mountain and went to Caoxi (place name, where the Sixth Patriarch Huineng propagated the Dharma) to pay homage to the Sixth Patriarch Huineng's pagoda. Returning from Luochuan, he resided in Linchuan. Because there were beautiful mountains and rivers there, he decided to settle there. To express his admiration for the Sixth Patriarch, he named the mountain Cao. He instructed the monks, saying:
'Monks, here, under this robe, you should understand the matters of upward progress, do not take it lightly. If you can clearly take responsibility, you can turn all the Buddhas and Bodhisattvas to your own back, and then you can obtain freedom. If you cannot transform, even if you learn ten parts, you can only fold your hands behind your back. What great words are you speaking? If you can transform yourself, then when all coarse and heavy realms come, you can be the master. If you fall in the mud, you can also be the master.'
A monk asked Zen Master Yaoshan: 'In the Three Vehicles of teaching, is there also the meaning of the Patriarch?'
Zen Master Yaoshan replied: 'Yes.'
The monk asked: 'Since there is, what did Bodhidharma come for?'
Zen Master Yaoshan replied: 'Precisely because there is, that is why he came.'
Isn't this being able to be the master?
轉得歸自己乎。如經曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道言。劫者滯也。謂之十成。亦曰斷滲漏也。只是十道頭絕矣。不忘大果。故云守住耽著。名為取次承當。不分貴賤。我常見叢林。好論一般兩般。還能成立得事么。此等但是說向去事路布。汝不見南泉曰。饒汝十成。猶較王老師。一線道也。大難。事到此。直須子細始得。明白自在。不論天堂地獄。餓鬼畜生。但是一切處不移易。元是舊時人。只是不行舊時路。若有忻心。還成滯著。若脫得。揀什麼。古德云。只恐不得輪迴。汝道作么生。只如今人。說個凈潔處。愛說向去事。此病最難治。若是世間粗重事。卻是輕。凈潔病為重。只如佛味祖味。盡為滯著。先師曰。擬心是犯戒。若也得味是破齋。且喚什麼作味。只是佛味祖味。才有忻心。便是犯戒。若也如今說破齋破戒。即今三羯磨時。早破了也。若是粗重貪瞋癡。雖難斷卻是輕。若也無為無事凈潔。此乃重。無以加也。祖師出世。亦只為這個。亦不獨為汝。今時莫作等閑。黧奴白牯修行卻快。不是有禪有道。如汝種種馳求。覓佛覓祖。乃至菩提涅槃。幾時休歇成辦乎。皆是生滅心。所以不如黧奴白牯。兀兀無知。不知佛。不知祖。乃至菩提涅槃。及以善惡因果。但饑來吃草。渴來飲水。若
【現代漢語翻譯】 現代漢語譯本 能轉變成自己的嗎？比如經書上說：『大通智勝佛（Mahābhijñājñānābhibhū Buddha），十劫（kalpa）坐在道場（bodhimaṇḍa），佛法（dharma）不顯現，不能成就佛道（Buddhahood）』。這裡說的劫，就是停滯的意思，指的是十成，也可以說是斷絕滲漏。只是十道（ten realms）的源頭斷絕了，不忘大果，所以說是守住耽著，名為取次承當，不分貴賤。我常見叢林里，喜歡議論一般兩般，這樣還能成就什麼事嗎？這些都只是說說未來的路而已。你沒聽南泉（Nanquan Puyuan）說：『饒是你十成，還比王老師差一線。』太難了！事情到了這個地步，必須仔細才行，明白自在，不論天堂地獄，餓鬼畜生，但是在一切處都不改變，原本就是舊時人，只是不走舊時的路。如果有了欣慕之心，還是會變成滯著。如果能脫離，還選擇什麼呢？古德說：『只怕不得輪迴。』你說怎麼辦？現在的人，說個清凈的地方，愛說未來的事，這種病最難治。如果是世間粗重的事，反而輕，清凈的病才重。比如佛味祖味，都成了滯著。先師說：『擬心是犯戒，如果得了味是破齋。』那麼，叫什麼作味呢？只是佛味祖味，才有了欣慕之心，便是犯戒。如果現在說破齋破戒，那麼在三羯磨（saṃghakarma）時，早就破了。如果是粗重的貪瞋癡（rāga, dvesha, moha），雖然難斷卻是輕，如果無為無事清凈，那就重得無以復加了。祖師（patriarch）出世，也是爲了這個，也不單單是爲了你們。現在不要等閒視之，黧奴白牯修行反而快。不是因為他們有禪有道，像你們這樣種種馳求，覓佛覓祖，乃至菩提涅槃（bodhi, nirvana），什麼時候才能休歇成辦呢？都是生滅心，所以不如黧奴白牯，兀兀無知，不知佛，不知祖，乃至菩提涅槃，以及善惡因果，只是饑來吃草，渴來飲水，如果
【English Translation】 English version Can it be transformed into one's own? As the sutra says: 'Mahābhijñājñānābhibhū Buddha, sat for ten kalpas in the bodhimaṇḍa, the dharma did not appear, and he could not achieve Buddhahood.' The kalpa here means stagnation, referring to ten perfections, or the severing of leakages. It's just that the source of the ten realms is cut off, not forgetting the great fruit, so it is said to be holding on to and clinging, called taking responsibility casually, without distinguishing between noble and lowly. I often see in monasteries, people like to discuss this and that, how can they accomplish anything? These are just talking about the future path. Haven't you heard Nanquan (Nanquan Puyuan) say: 'Even if you have ten perfections, you are still one thread short of Teacher Wang.' It's too difficult! When things get to this point, you must be careful, understand and be at ease, regardless of heaven or hell, hungry ghosts or animals, but in all places it does not change, originally it was the old person, just not walking the old path. If there is a heart of admiration, it will still become stagnation. If you can break free, what else would you choose? An ancient worthy said: 'Only fear not being able to reincarnate.' What do you say to do? Nowadays, people talk about a pure place, love to talk about future things, this disease is the most difficult to cure. If it is a coarse worldly matter, it is light, but the disease of purity is heavy. For example, the taste of Buddha and the taste of the patriarch, all become stagnation. The former teacher said: 'To contemplate is to violate the precepts, and if you get the taste, you break the fast.' So, what is called taste? It's just the taste of Buddha and the taste of the patriarch, and if there is a heart of admiration, it is a violation of the precepts. If you now say breaking the fast and breaking the precepts, then in the saṃghakarma, it has already been broken. If it is coarse greed, hatred, and delusion (rāga, dvesha, moha), although difficult to cut off, it is light, but if it is non-action, non-affair, and purity, then it is heavy beyond measure. The patriarch (patriarch) appeared in the world, also for this, and not just for you. Do not take it lightly now, the dark-skinned slave and the white cow cultivate faster. It is not because they have dhyana and the Dao, like you who seek in various ways, seeking Buddha and seeking the patriarch, even bodhi and nirvana (bodhi, nirvana), when will you rest and accomplish it? All are minds of arising and ceasing, so it is not as good as the dark-skinned slave and the white cow, dull and ignorant, not knowing Buddha, not knowing the patriarch, even bodhi and nirvana, as well as good and evil karma, just eating grass when hungry, and drinking water when thirsty, if
能恁么。不愁不成辦。不見道計較不成。是以知有。乃能披毛戴角。牽犁拽耒。得此便宜。始較些子。不見彌勒阿閦。及諸妙喜等世界。被他向上人喚作無慚愧。懈怠菩薩。亦曰變易生死。尚恐是小懈怠。在本分事。合作么生。大鬚子細始得。人人有一坐具地。佛出世慢他不得。恁么體會修行。莫趁快利。欲知此事。饒今成佛成祖去。也只這是。便墮三塗地獄六道去。也只這是。雖然沒用處。要且離他不得。須與他作主宰始得。若作得主宰。即是不變易。若作主宰不得。便是變易也。不見永嘉云。莽莽蕩蕩招殃禍。問如何是莽莽蕩蕩招殃禍。曰只這個總是。問曰如何免得。曰知有即得。用免作么。但是菩提涅槃。煩惱無明等。總是不要免。乃至世間粗重之事。但知有便得。不要免免。即同變易去也。乃至成佛成祖。菩提涅槃。此等殃禍。為不小。因什麼如此。只為變易。若不變易。直須觸處自由始得。香嚴閑禪師會中有僧。問如何是道。閑曰枯木里龍吟。又問如何是道中人。閑曰髑髏里眼睛。其僧不領。辭至石霜。問諸禪師曰。如何是枯木里龍吟。諸曰猶帶喜在。又問如何是髑髏里眼睛。諸曰猶帶識在。又不領。乃問章曰。如何是枯木里龍吟。章曰血脈不斷。又問如何是髑髏里眼睛。章曰幹不盡。又問有得聞者否。章
【現代漢語翻譯】 現代漢語譯本 能這樣嗎？不要擔心事情辦不成。沒聽過嗎，計較反而辦不成事。因此要知道『有』，才能披毛戴角，牽犁拉磨，得到這個方便。開始比較一些細微之處。沒看見彌勒（Maitreya，未來佛）阿閦（Akshobhya，不動佛），以及諸如妙喜等世界，被那些向上的人叫做無慚愧、懈怠菩薩嗎？也叫做變易生死。還恐怕是小的懈怠。在本分事上，應該怎麼做？必須非常仔細才能做到。人人都有一個坐具的地方，佛出世也輕慢不得。這樣體會修行，不要追求快速便利。想要知道這件事，就算現在成佛成祖，也只是這個；就算墮入三塗地獄六道，也只是這個。雖然沒什麼用處，但卻離不開它。必須與它一起做主宰才能行。如果能做主宰，就是不變易；如果做不了主宰，就是變易。沒看見永嘉（Yongjia，唐代禪師）說：『莽莽蕩蕩招殃禍』嗎？問：『什麼是莽莽蕩蕩招殃禍？』答：『就是這個一切。』問：『如何才能避免？』答：『知道有就行了，用得著避免嗎？』但是菩提（Bodhi，覺悟）、涅槃（Nirvana，寂滅），煩惱、無明等等，都不要避免。乃至世間粗重之事，只要知道有就行了，不要避免，避免就和變易一樣了。乃至成佛成祖，菩提涅槃，這些都是不小的殃禍。因為什麼會這樣？只因爲變易。如果不變易，就必須處處自由自在才行。香嚴閑禪師（Xiangyan Zhixian，唐代禪師）的會中有僧人問：『什麼是道？』閑說：『枯木里龍吟。』又問：『什麼是道中人？』閑說：『髑髏里眼睛。』那個僧人不領會，告辭去石霜（Shishuang，地名）。問諸禪師說：『什麼是枯木里龍吟？』諸禪師說：『猶帶喜在。』又問：『什麼是髑髏里眼睛？』諸禪師說：『猶帶識在。』又不領會，於是問章（Zhang，人名）說：『什麼是枯木里龍吟？』章說：『血脈不斷。』又問：『什麼是髑髏里眼睛？』章說：『幹不盡。』又問：『有人能聽聞嗎？』章
【English Translation】 English version Can it be like this? Don't worry about things not being accomplished. Haven't you heard that calculation leads to failure? Therefore, know that 'there is', and then you can wear fur and horns, pull the plow and drag the harrow, and obtain this convenience. Begin to compare some subtle points. Haven't you seen Maitreya (Maitreya, the future Buddha), Akshobhya (Akshobhya, the immovable Buddha), and worlds like Abhirati, being called shameless and lazy Bodhisattvas by those who strive upwards? They are also called changing birth and death. It is still feared to be a small laziness. In one's inherent duty, what should one do? One must be very careful to achieve it. Everyone has a place for a sitting cloth, and even when the Buddha appears in the world, one cannot be disrespectful. Understand cultivation in this way, do not pursue quick benefits. If you want to know this matter, even if you become a Buddha or an ancestor now, it is just this; even if you fall into the three evil paths and the six realms, it is just this. Although it is useless, you cannot be separated from it. You must be the master with it to succeed. If you can be the master, it is unchanging; if you cannot be the master, it is changing. Haven't you seen Yongjia (Yongjia, a Chan master of the Tang Dynasty) say: 'Reckless and unrestrained, inviting disaster'? Asked: 'What is reckless and unrestrained, inviting disaster?' Answered: 'This whole thing.' Asked: 'How can one avoid it?' Answered: 'Knowing that there is is enough, why avoid it?' But Bodhi (Bodhi, enlightenment), Nirvana (Nirvana, extinction), afflictions, ignorance, etc., do not avoid them all. Even worldly coarse matters, just knowing that there is is enough, do not avoid, avoiding is the same as changing. Even becoming a Buddha or an ancestor, Bodhi and Nirvana, these are not small disasters. Why is it like this? Only because of change. If there is no change, one must be free everywhere. In the assembly of Chan Master Xiangyan Zhixian (Xiangyan Zhixian, a Chan master of the Tang Dynasty), a monk asked: 'What is the Dao?' Xian said: 'A dragon's roar in a withered tree.' Asked again: 'What is a person in the Dao?' Xian said: 'Eyes in a skull.' That monk did not understand, bid farewell and went to Shishuang (Shishuang, place name). Asked the Chan masters: 'What is a dragon's roar in a withered tree?' The Chan masters said: 'Still carrying joy.' Asked again: 'What are eyes in a skull?' The Chan masters said: 'Still carrying consciousness.' Still not understanding, he asked Zhang (Zhang, person's name): 'What is a dragon's roar in a withered tree?' Zhang said: 'The bloodline is unbroken.' Asked again: 'What are eyes in a skull?' Zhang said: 'Not completely dry.' Asked again: 'Can anyone hear it?' Zhang
曰盡大地。未有一人不聞。又問未審是何章句。章曰不知是何章句。聞者皆喪。乃作偈曰。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清。有僧以紙為衣。號為紙衣道者。自洞山來。章問如何是紙衣下事。僧曰。一裘才掛體。萬事悉皆如。又問如何是紙衣下用。其僧前而拱立。曰諾即脫去。章笑曰。汝但解恁么去。不解恁么來。僧忽開眼曰。一靈真性。不假胞胎時如何。章曰未是妙。僧曰如何是妙。章曰不借借。其僧退坐于堂中而化。章作偈曰。覺性圓明無相身。莫將知見妄疏親。念異便於玄體昧。心差不與道為鄰。情分萬法沉前境。識鑒多端喪本真。若向句中全曉會。瞭然無事昔時人。僧問五位君臣旨訣。章曰。正位即空界。本來無物。偏位即色界。有萬形像。偏中至者。舍事入理。正中來者背理就事。兼帶者冥應眾緣。不隨諸有。非染非凈。非正非偏。故曰虛玄大道。無著真宗。從上先德。推此一位。最妙最玄。要當審詳辨明。君為正位。臣是偏位。臣向君是偏中正。君視臣是正中偏。君臣道合。是兼帶語。問如何是君。曰妙德尊寰宇。高明朗太虛。問如何是臣。曰靈機宏聖道。真智利群生。問如何是臣向君。曰不墮諸異趣。凝情望聖容。問如何是君視臣。曰妙容雖不動。光燭不無偏。問
【現代漢語翻譯】 現代漢語譯本 章（Z章）禪師說：『整個大地，沒有一個人沒有聽聞佛法的。』又問：『不知是何種章句？』禪師說：『不知是何種章句，但聽聞者都會喪失（妄念）。』於是作偈說：『枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清。』 有僧人以紙為衣，號為紙衣道者（身穿紙衣的修行人），從洞山（Dòngshān）來。章禪師問：『如何是紙衣下的事？』僧人說：『一裘才掛體，萬事悉皆如。』又問：『如何是紙衣下的用？』那僧人上前拱手而立，說：『諾，即脫去。』章禪師笑著說：『你只懂得這樣脫去，不懂得這樣回來。』 僧人忽然睜開眼睛說：『一靈真性，不假胞胎時如何？』章禪師說：『未是妙。』僧人說：『如何是妙？』章禪師說：『不借借。』那僧人退坐于堂中而化（圓寂）。章禪師作偈說：『覺性圓明無相身，莫將知見妄疏親。念異便於玄體昧，心差不與道為鄰。情分萬法沉前境，識鑒多端喪本真。若向句中全曉會，瞭然無事昔時人。』 有僧人問五位君臣（Wǔ wèi jūn chén）的旨訣。章禪師說：『正位即空界，本來無物。偏位即**，有萬形像。偏中至者，舍事入理。正中來者背理就事。兼帶者冥應眾緣，不隨諸有。非染非凈，非正非偏。故曰虛玄大道，無著真宗。從上先德，推此一位，最妙最玄。要當審詳辨明。君為正位，臣是偏位。臣向君是偏中正，君視臣是正中偏。君臣道合，是兼帶語。』 問：『如何是君？』答：『妙德尊寰宇，高明朗太虛。』問：『如何是臣？』答：『靈機宏聖道，真智利群生。』問：『如何是臣向君？』答：『不墮諸異趣，凝情望聖容。』問：『如何是君視臣？』答：『妙容雖不動，光燭不無偏。』問
【English Translation】 English version Zen Master Zhang (Z章) said: 'Throughout the entire earth, there is not a single person who has not heard the Dharma.' He then asked: 'I wonder, what kind of verses are these?' The Zen Master said: 'I do not know what kind of verses they are, but those who hear them will lose (delusions).' Thereupon, he composed a verse saying: 'A withered tree's dragon roar truly sees the Way; a skull without consciousness, its eyes initially brighten. Rejoicing when knowledge is exhausted and news ceases; how can one distinguish the turbid from the clear in the present moment?' There was a monk who used paper as clothing, known as the Paper-Clothed Practitioner (身穿紙衣的修行人), who came from Dongshan (Dòngshān). Zen Master Zhang asked: 'What is the matter beneath the paper clothing?' The monk said: 'A single robe just hangs on the body; all things are as they are.' He further asked: 'What is the function beneath the paper clothing?' The monk stepped forward, clasped his hands, and said: 'Yes, I will take it off.' Zen Master Zhang laughed and said: 'You only know how to take it off like that; you do not know how to come back like that.' The monk suddenly opened his eyes and said: 'What about the one true nature, when it does not rely on a womb?' Zen Master Zhang said: 'Not yet wonderful.' The monk said: 'What is wonderful?' Zen Master Zhang said: 'Not borrowing borrowing.' The monk retreated and sat in the hall and transformed (passed away). Zen Master Zhang composed a verse saying: 'The enlightened nature is perfectly clear, without a form body; do not use knowledge and views to falsely alienate or be intimate. Differing thoughts easily obscure the profound substance; a deviating mind is not a neighbor to the Way. Emotional distinctions sink all dharmas into the past realm; diverse discriminations lose the original truth. If you fully understand within these lines, you will clearly be the same person as before, without anything amiss.' A monk asked about the essential principles of the Five Ranks of Sovereign and Minister (Wǔ wèi jūn chén). Zen Master Zhang said: 'The Correct Rank is the realm of emptiness; originally, there is nothing. The Oblique Rank is **, with myriad forms and images. Those who reach the Oblique within the Oblique abandon affairs and enter principle. Those who come from the Correct within the Correct turn their backs on principle and engage in affairs. Those who combine and carry both secretly respond to all conditions, not following all existences. Neither defiled nor pure, neither correct nor oblique. Therefore, it is called the Empty and Profound Great Way, the True Lineage without Attachment. The virtuous ones of the past have promoted this rank as the most wonderful and profound. It is essential to carefully examine and clearly distinguish. The sovereign is the Correct Rank; the minister is the Oblique Rank. The minister facing the sovereign is the Correct within the Oblique; the sovereign viewing the minister is the Oblique within the Correct. The Way of sovereign and minister uniting is the language of combining and carrying both.' Asked: 'What is the sovereign?' Answered: 'Wonderful virtue reveres the universe; high illumination illuminates the great void.' Asked: 'What is the minister?' Answered: 'Spiritual mechanism expands the holy Way; true wisdom benefits sentient beings.' Asked: 'What is the minister facing the sovereign?' Answered: 'Not falling into various different paths, concentrating emotions and gazing at the holy countenance.' Asked: 'What is the sovereign viewing the minister?' Answered: 'Although the wonderful countenance does not move, its light shines without partiality.' Asked:
如何是君臣道合。曰混然無內外。和融上下平。又曰。以君臣偏正言者。不欲犯中故。臣稱君不敢斥言是也。此吾法之宗要。作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。又曰。凡情聖見是金鎖玄路。直須回互。夫取正命食者。須具三種墮。一者披毛戴角。二者不斷聲色。三者不受食。有稠布衲者。問曰。披毛戴角是什麼墮。章曰是類墮。問不斷聲色是什麼墮。曰是隨墮。問不受食是什麼墮。曰是尊貴墮。夫冥合初心。而知有是類墮。知有而不礙六塵是隨墮。維摩曰。外道六師是汝之師。彼師所墮。汝亦隨墮。乃可取食。食者正命食也。食者亦是就六根門頭。見覺聞知。只不被他染污。將為墮。且不是同也。章讀杜順傅大士所作。法身偈曰。我意不欲與么道。門弟子請別作之。既作偈。又註釋之。其詞曰。渠本不是我(非我)。我本不是渠(非渠)。渠無我即死(仰汝取活)。我無渠即余(不別有)。渠如我是佛(要且不是佛)。我如渠即驢(二俱不立)。不食空王俸(若遇御飯。直須吐卻)。何假雁傳書(不通訊)。我說橫身唱(為信唱)。君看背上毛(不與你相似)。乍如謠白雪(將謂是白雪)。猶恐是巴
歌。南州帥南平鐘王。雅聞章有道。盡禮致之不赴。但書偈付使者曰。摧殘枯木倚寒林。幾度逢春不變心。樵客見之猶不採。郢人何事苦搜尋。天覆辛酉夏夜。問知事。今日是幾何日月。對曰六月十五。章曰曹山平生行腳。到處只管九十日為一夏。明日辰時吾行腳去。及時焚香。宴坐而化。閱世六十有二。坐三十有七夏。門弟子葬全身於山之西阿。塔曰福圓。
贊曰。寶鏡三昧其詞要妙。云巖以受洞山。疑藥山所作也。先德懼屬流佈。多珍秘之。但五位偈。三種滲漏之語。見於禪書。大觀二年冬。顯謨閣待制朱彥世英。赴官錢塘。過信州白華巖。得於老僧。明年持其先公服。予往慰之。出以授予曰。子當爲發揚之。因疏其溝封。以付同學。使法中龍象。神而明之。盡微細法執。興洞上之宗。亦世英護法之志也。
禪林僧寶傳卷第一 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二
宋明白庵居沙門 惠洪 撰
韶州雲門大慈雲弘明禪師
禪師名文偃。姑蘇嘉興人也。少依兜率院得度。性豪爽。骨面豐頰。精銳絕倫。目纖長。瞳子如點漆。眉秀近睫。視物凝遠。博通大小乘。棄之遊方。初至睦州。聞有老宿飽參。古寺掩門。織蒲屨養母。往謁之。方
【現代漢語翻譯】 歌。南州帥南平鐘王（南州的統治者，南平的鐘王）。早就聽說章有道（一位僧人）的大名，以非常尊敬的禮節邀請他，但他沒有應邀。只是寫了一首偈頌交給使者說：『摧殘的枯木依靠著寒冷的樹林，幾度春天來臨也不改變心意。打柴的人看見了都不採，郢地的人為何還要辛苦地尋找？』天覆辛酉年夏夜，（章有道）問知事（負責事務的人）說：『今天是什麼日子？』回答說：『六月十五。』章有道說：『曹山（章有道）平生行腳，到處只管九十日為一夏。』明日辰時我就要行腳去了。』到時焚香，宴坐而圓寂。享年六十二歲，坐禪三十七個夏天。門下弟子將他的全身葬在山的西邊，塔名叫福圓。
贊曰。《寶鏡三昧》的詞句精要奧妙，云巖（一位僧人）從洞山（另一位僧人）那裡接受，有人懷疑是藥山（又一位僧人）所作。先輩們擔心它流傳太廣，大多珍藏它。但五位偈、三種滲漏的說法，見於禪書。《大觀二年冬》，顯謨閣待制朱彥世英（一位官員）赴任錢塘，路過信州白華巖，從一位老僧那裡得到它。第二年拿著他已故父親的喪服，我前去慰問他，他拿出來交給我說：『您應當發揚它。』於是疏通了它的溝渠封地，交給同學，使佛法中的龍象，神奇地領悟它，窮盡細微的法執，振興洞上宗。這也是世英護法的志向。
禪林僧寶傳卷第一 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二
宋明白庵居沙門 惠洪 撰
韶州雲門大慈雲弘明禪師
禪師名文偃（禪師的名字）。姑蘇嘉興人。年少時在兜率院出家。性格豪爽，骨骼清奇，面頰豐滿。精明銳利，絕無倫比。眼睛細長，瞳孔像黑漆一樣。眉毛秀麗，靠近眼睫毛。看東西目光凝聚而深遠。博通大小乘佛法，之後便開始遊歷四方。最初到達睦州，聽說有一位老修行飽參禪機，在古寺里關門不出，一邊織蒲草鞋一邊贍養母親，（文偃）前去拜訪他。
【English Translation】 Song. The governor of Nanzhou, Zhong Wang of Nanping (the ruler of Nanzhou, the Zhong Wang of Nanping), had long admired Zhang Youdao (a monk) and invited him with the utmost respect, but he declined. He simply wrote a verse and gave it to the messenger, saying: 'A withered tree leans on a cold forest, its heart unchanged through many springs. Even woodcutters would not gather it, so why should the people of Ying seek it so diligently?' In the summer night of the Xin You year of Tianfu, (Zhang Youdao) asked the administrator (the person in charge of affairs): 'What day is it today?' The reply was: 'The fifteenth day of the sixth month.' Zhang Youdao said: 'Caoshan (Zhang Youdao) has always traveled around, only regarding ninety days as one summer.' Tomorrow at the hour of Chen, I will set off on my journey. At that time, burn incense, sit in meditation, and pass away peacefully. He lived to the age of sixty-two, having spent thirty-seven summers in meditation. His disciples buried his whole body on the west side of the mountain, and the pagoda was named Fuyuan.
Eulogy: The words of the 'Bao Jing San Mei' (Precious Mirror Samadhi) are essential and profound. Yunyan (a monk) received it from Dongshan (another monk), and some suspect it was written by Yaoshan (yet another monk). The predecessors were worried that it would spread too widely, so they mostly treasured it. However, the verses of the Five Ranks and the sayings of the Three Leakages are found in Zen books. In the winter of the second year of Daguan, Zhu Yan Shiying (an official), a compiler of the Xianmo Pavilion, went to Qiantang to take office and passed by Baihua Rock in Xinzhou, where he obtained it from an old monk. The following year, wearing his deceased father's mourning clothes, I went to comfort him, and he took it out and gave it to me, saying: 'You should promote it.' So he dredged its ditches and entrusted it to his classmates, so that the dragon and elephant in the Dharma could understand it miraculously, exhaust the subtle attachments to the Dharma, and revive the Dongshan sect. This is also the aspiration of Shiying to protect the Dharma.
Zen Forest Monastic Biography, Volume 1 卍 New Continued Collection, Volume 79, No. 1560, Zen Forest Monastic Biography
Zen Forest Monastic Biography, Volume 2
Composed by Huihong, a Shramana residing in the White Hermitage of the Song Dynasty
Zen Master Hongming of Great Compassionate Cloud of Yunmen, Shaozhou
The Zen Master's name was Wenyen (the Zen Master's name). He was from Jiaxing, Suzhou. He became a monk at Toushuai Temple when he was young. He was bold and forthright, with prominent bones and full cheeks. He was exceptionally intelligent and sharp. His eyes were slender and long, and his pupils were like black lacquer. His eyebrows were delicate and close to his eyelashes. He looked at things with a focused and distant gaze. He was well-versed in both the Mahayana and Hinayana Buddhist teachings, and then he began to travel around. He first arrived in Muzhou and heard that an old practitioner was deeply engaged in Chan meditation, secluded in an ancient temple, weaving rush sandals while supporting his mother, (Wenyen) went to visit him.
扣門。老宿揕之曰。道道。偃驚不暇答。乃推出曰。秦時𨍏轢鉆。隨掩其扉。損偃右足。老宿名道蹤。嗣黃檗斷際禪師。住高安米山寺。以母老東歸。叢林號陳尊宿。偃得旨辭去。謁雪峰存。存方堆桅坐。為眾說法。偃犯眾出。熟視曰。項上三百斤鐵枷。何不脫卻。存曰因甚到與么。偃以手自拭其目趨去。存心異之。明日昇座曰。南山有鱉鼻蛇。諸人出入好看。偃以拄杖攛出。又自驚慄。自是輩流改觀。又訪乾峰。峰示眾曰。法身有三種病。二種光。須是一一透得。更有照用同時。向上一竅。偃乃出衆曰。庵內人為什麼不見庵外事。於是乾峰大笑曰。猶是學人疑處在。乾峰曰。子是什麼心行。曰也要和尚相委。乾峰曰。直須恁么。始得穩坐。偃應喏喏。又訪曹山章公問。如何是沙門行。章曰。吃常住苗稼者。曰便與么去時如何。章曰汝還畜得么。曰學人畜得。章曰汝作么畜。曰著衣吃飯。有什麼難。章曰何不道。披毛戴角。偃即禮謝。又訪疏山仁。仁問。得力處道將一句來。曰請高聲問。仁即高聲問。偃笑曰。今早吃粥么。仁曰吃粥。曰亂叫喚作么。仁公駭之。又過九江。有陳尚書。飯偃而問曰。儒書即不問。三乘十二分教。自有講師。如何是衲僧行腳事。曰曾問幾人來。曰即今問上座。偃曰即今且置。作么生是教意
【現代漢語翻譯】 扣門。一位老修行厲聲問道：『誰呀！』 偃（雲門文偃禪師）驚慌得來不及回答。老修行便推開門說：『這是秦朝的舊式車輪碾壓的痕跡。』 隨即關上了門，碰傷了雲門文偃的右腳。這位老修行名叫道蹤（Daozong），是黃檗斷際禪師（Huangbo Duanji Chanshi）的弟子，住在高安米山寺（Gao'an Mishan Temple）。因為母親年老，便要回鄉探望，叢林中人稱他為陳尊宿（Chen Zunsou）。雲門文偃禪師領悟了禪意后便告辭離去，去拜訪雪峰存禪師（Xuefeng Cun Chanshi）。當時雪峰存禪師正靠著桅桿坐著，為眾人說法。雲門文偃禪師不顧眾人，走上前去仔細地看著雪峰存禪師說：『你脖子上戴著三百斤重的鐵枷，為什麼不把它脫下來呢？』 雪峰存禪師問道：『你為什麼這麼說？』 雲門文偃禪師用手擦了擦自己的眼睛，然後走開了。雪峰存禪師心裡感到很奇怪。第二天升座說法時說：『南山有鱉鼻蛇（bie bi she，一種毒蛇），各位出入要小心。』 雲門文偃禪師用拄杖猛擊地面，又自己感到驚慌。從此，同輩們都對他刮目相看。他又去拜訪乾峰禪師（Qianfeng Chanshi）。乾峰禪師向大眾開示說：『法身有三種病，兩種光。必須一一透徹理解，更要有照用同時的境界，以及向上一竅的智慧。』 雲門文偃禪師從人群中走出來說：『庵里的人為什麼看不見庵外的事？』 於是乾峰禪師大笑著說：『你還是個學人，疑惑之處還在。』 乾峰禪師問：『你是什麼樣的修行？』 雲門文偃禪師說：『也希望和尚您能告訴我。』 乾峰禪師說：『必須這樣，才能穩坐。』 雲門文偃禪師應聲說：『是，是。』 又去拜訪曹山章公禪師（Caoshan Zhanggong Chanshi），曹山章公禪師問：『什麼是沙門（shamen，出家修道的人）的修行？』 曹山章公禪師說：『是吃常住（changzhu，寺院的公共財產）的糧食的人。』 雲門文偃禪師問：『如果就這樣下去，會怎麼樣呢？』 曹山章公禪師說：『你還能養活自己嗎？』 雲門文偃禪師說：『弟子能養活自己。』 曹山章公禪師說：『你怎麼養活自己？』 雲門文偃禪師說：『穿衣吃飯，有什麼難的？』 曹山章公禪師說：『為什麼不說披毛戴角（pi mao dai jiao，指轉生為畜生）？』 雲門文偃禪師立刻禮拜感謝。又去拜訪疏山仁禪師（Shushan Ren Chanshi），疏山仁禪師問：『把你得力的地方說一句來聽聽。』 雲門文偃禪師說：『請您高聲問。』 疏山仁禪師就高聲問了一遍。雲門文偃禪師笑著說：『今天早上吃粥了嗎？』 疏山仁禪師說：『吃粥了。』 雲門文偃禪師說：『亂叫喚什麼？』 疏山仁禪師感到很驚訝。又經過九江（Jiujiang），有位陳尚書（Chen Shangshu）請雲門文偃禪師吃飯，並問道：『儒家的書籍就不問了，三乘十二分教（san cheng shi er fen jiao，佛教的經典）自有講師講解，什麼是衲僧（naseng，指僧人）行腳的事？』 雲門文偃禪師問：『曾經問過幾個人？』 陳尚書說：『現在問您。』 雲門文偃禪師說：『現在先放一邊，什麼是教義？』
【English Translation】 Knocking on the door, an old practitioner sternly asked, 'Who is it!' Yan (Yunmen Wenyan Chanshi) was so startled that he couldn't answer in time. The old practitioner then pushed open the door and said, 'These are the traces of old-fashioned chariot wheels from the Qin Dynasty.' He then closed the door, injuring Yunmen Wenyan's right foot. This old practitioner was named Daozong, a disciple of Huangbo Duanji Chanshi, residing at Gao'an Mishan Temple. Because his mother was old, he wanted to return home to visit her, and the monastic community called him Chen Zunsou. After Yunmen Wenyan Chanshi understood the meaning of Chan, he bid farewell and went to visit Xuefeng Cun Chanshi. At that time, Xuefeng Cun Chanshi was leaning against a mast, expounding the Dharma to the assembly. Disregarding the crowd, Yunmen Wenyan Chanshi stepped forward and carefully looked at Xuefeng Cun Chanshi, saying, 'You are wearing a three-hundred-pound iron yoke around your neck, why don't you take it off?' Xuefeng Cun Chanshi asked, 'Why do you say that?' Yunmen Wenyan Chanshi wiped his eyes with his hand and walked away. Xuefeng Cun Chanshi felt very strange in his heart. The next day, when he ascended the seat to expound the Dharma, he said, 'There is a 'bie bi she' (a type of venomous snake) in Nanshan, everyone should be careful when entering and exiting.' Yunmen Wenyan Chanshi struck the ground with his staff and then felt startled himself. From then on, his peers looked at him with new eyes. He also went to visit Qianfeng Chanshi. Qianfeng Chanshi instructed the assembly, saying, 'The Dharmakaya (Dharmakāya, the body of the Dharma) has three kinds of illnesses and two kinds of light. You must thoroughly understand each one, and also have the state of simultaneous illumination and application, as well as the wisdom of the upward aperture.' Yunmen Wenyan Chanshi came out from the crowd and said, 'Why can't the people inside the hermitage see the things outside the hermitage?' Thereupon, Qianfeng Chanshi laughed loudly and said, 'You are still a student, and your doubts remain.' Qianfeng Chanshi asked, 'What kind of practice do you have?' Yunmen Wenyan Chanshi said, 'I also hope that the Abbot can tell me.' Qianfeng Chanshi said, 'It must be like this to sit firmly.' Yunmen Wenyan Chanshi responded, 'Yes, yes.' He also went to visit Caoshan Zhanggong Chanshi, who asked, 'What is the practice of a 'shamen' (śrāmaṇa, a monastic practitioner)?' Caoshan Zhanggong Chanshi said, 'It is someone who eats the 'changzhu' (caizuantu, the common property of the monastery) grain.' Yunmen Wenyan Chanshi asked, 'If it goes on like this, what will happen?' Caoshan Zhanggong Chanshi said, 'Can you still support yourself?' Yunmen Wenyan Chanshi said, 'This disciple can support himself.' Caoshan Zhanggong Chanshi said, 'How do you support yourself?' Yunmen Wenyan Chanshi said, 'Wearing clothes and eating, what's so difficult?' Caoshan Zhanggong Chanshi said, 'Why not say 'pi mao dai jiao' (wearing fur and horns, referring to being reborn as a beast)?' Yunmen Wenyan Chanshi immediately bowed in gratitude. He also went to visit Shushan Ren Chanshi, who asked, 'Tell me a sentence about where you gain strength.' Yunmen Wenyan Chanshi said, 'Please ask loudly.' Shushan Ren Chanshi asked loudly. Yunmen Wenyan Chanshi smiled and said, 'Did you eat porridge this morning?' Shushan Ren Chanshi said, 'I ate porridge.' Yunmen Wenyan Chanshi said, 'Why are you shouting randomly?' Shushan Ren Chanshi was very surprised. He also passed through Jiujiang, where a Chen Shangshu invited Yunmen Wenyan Chanshi to eat and asked, 'I won't ask about Confucian books, the 'san cheng shi er fen jiao' (the Three Vehicles and Twelve Divisions of the Buddhist teachings) has lecturers to explain them. What is the matter of a 'naseng' (a Buddhist monk) traveling on foot?' Yunmen Wenyan Chanshi asked, 'How many people have you asked?' Chen Shangshu said, 'I am asking you now.' Yunmen Wenyan Chanshi said, 'Let's put that aside for now, what is the meaning of the teachings?'
。曰黃卷赤軸。偃曰此是文字語言。作么生是教意。曰口欲談而辭喪。心欲緣而慮忘。偃曰。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。尚書無以酬之。偃曰。聞公常看法華經。是否。曰不敢。曰經曰。治生產業。皆與實相不相違背。且道非非想天。有幾人退位。又無以酬之。偃呵譏之而去。造曹溪禮塔。訪靈樹敏公。為第一座。先是敏不請第一座。有勸請者。敏曰。吾首座已出家久之。又請。敏曰。吾首座已行腳。悟道久之。又請。敏曰。吾首座已度嶺矣。姑待之。少日偃至。敏迎笑曰。奉遲甚久。何來暮耶。即命之。偃不辭而就職。俄廣王劉王。將興兵。就敏決可否。敏前知之。手封奩子。語侍者曰。王來。出以似之。於是怡然坐而歿。王果至。聞敏已化。大驚問。何時有疾。而遽亡如是耶。侍者乃出奩子。如敏所誡呈之。王發奩得簡曰。人天眼目。堂中上座。劉王命州牧何承范。請偃繼其法席。又迎至府開法。俄遷止雲門光泰寺。天下學者。望風而至。示眾曰。江西即說君臣父子。湖南即說他不與么。我此間即不如此。良久曰。汝還見壁么。又曰。後上來且是個什麼事。如今抑不得已。且向諸人道。盡大地有什麼物。與汝為緣為對。若有針鋒許。與汝為隔為礙。與我拈將來。喚什麼作
【現代漢語翻譯】 現代漢語譯本： 他說：『是寫滿文字的經卷。』 偃說：『這些是文字語言，什麼是佛法的真意呢？』 他說：『想開口談論卻找不到合適的言辭，想用心去思索卻忘記了念頭。』 偃說：『想開口談論卻找不到合適的言辭，是爲了應對有言語的境況；想用心去思索卻忘記了念頭，是爲了應對虛妄的念想。那麼，什麼是佛法的真意呢？』 尚書無言以對。 偃說：『聽說您經常閱讀《法華經》，是嗎？』 他說：『不敢當。』 偃說：『經中說：經營生產的行業，都與實相併不相違背。那麼請問，在非非想天（佛教的最高禪定境界）有多少人會退位呢？』 尚書仍然無言以對。 偃呵斥譏諷了他一番便離開了。之後他前往曹溪（地名）禮拜六祖慧能的塔，拜訪了靈樹敏公（禪師名），並擔任了第一座（寺院中的首座）。起初，敏公沒有安排第一座的位置，有人勸請他安排。敏公說：『我的首座已經出家很久了。』 又有人勸請。敏公說：『我的首座已經雲遊四方，悟道很久了。』 又有人勸請。敏公說：『我的首座已經翻山越嶺了，姑且等等吧。』 沒過幾天，偃到了，敏公笑著迎接他說：『等候您很久了，怎麼來得這麼晚啊？』 隨即任命他為第一座。偃沒有推辭就接受了職位。不久，廣王劉王（人名）將要興兵，向敏公請教吉兇。敏公事先已經知道此事，用手封好一個盒子，告訴侍者說：『王來了，把這個給他。』 於是安詳地坐化了。王果然來了，聽說敏公已經圓寂，非常驚訝地問：『什麼時候得的病，怎麼突然去世了呢？』 侍者就拿出盒子，按照敏公的囑咐呈給他。王打開盒子，得到一張紙條，上面寫著：『人天眼目，堂中上座。』 劉王命令州牧何承范，請偃繼承敏公的法席，又迎接他到府衙開講佛法。不久，偃遷居到雲門光泰寺。天下的學佛之人，聞風而至。他向大眾開示說：『江西（指馬祖道一禪師的禪風）就說君臣父子，湖南（指石頭希遷禪師的禪風）就說不是那樣。我這裡就不這樣說。』 停頓了很久，又說：『你們還看見墻壁嗎？』 又說：『後來上來又會是什麼事呢？現在不得已，姑且向各位說，整個大地有什麼東西，與你成為因緣，成為對待？如果有針尖那麼一點點，與你成為阻隔，成為障礙，就給我拿出來。』 叫什麼作
【English Translation】 English version: He said, 'These are scrolls with written words.' Yan said, 'These are words and language, what is the true meaning of the Dharma?' He said, 'Wanting to speak, words are lost; wanting to contemplate, thoughts are forgotten.' Yan said, 'Wanting to speak, words are lost, is in response to the situation where there are words; wanting to contemplate, thoughts are forgotten, is in response to delusional thoughts. So, what is the true meaning of the Dharma?' The Minister was speechless. Yan said, 'I heard that you often read the Lotus Sutra, is that so?' He said, 'I dare not.' Yan said, 'The sutra says: Managing productive industries is not contrary to true reality. Then please tell me, in the Neither Perception Nor Non-Perception Heaven (the highest state of meditation in Buddhism), how many people will fall from their position?' The Minister was still speechless. Yan scolded and ridiculed him and then left. After that, he went to Caoxi (place name) to pay respects to the stupa of the Sixth Patriarch Huineng, visited the Ling Shu Min Gong (Zen master's name), and served as the first seat (the head seat in the monastery). Initially, Min Gong had not arranged the position of the first seat, and some people urged him to arrange it. Min Gong said, 'My first seat has been a monk for a long time.' Again, someone urged him. Min Gong said, 'My first seat has been traveling around and enlightened for a long time.' Again, someone urged him. Min Gong said, 'My first seat has already crossed the mountains, let's wait for him.' Not many days later, Yan arrived, and Min Gong greeted him with a smile and said, 'I have been waiting for you for a long time, why are you so late?' Then he appointed him as the first seat. Yan accepted the position without declining. Soon, Guang Wang Liu Wang (person's name) was about to raise troops and asked Min Gong about good or bad omens. Min Gong already knew about this matter beforehand, sealed a box with his hand, and told the attendant, 'When the king comes, give this to him.' Then he passed away peacefully while sitting. The king indeed came, and when he heard that Min Gong had passed away, he was very surprised and asked, 'When did he get sick, how did he suddenly die like this?' The attendant then took out the box and presented it to him according to Min Gong's instructions. The king opened the box and found a note that said, 'The eye of humans and gods, the first seat in the hall.' Liu Wang ordered the governor He Chengfan to invite Yan to inherit Min Gong's Dharma seat, and also welcomed him to the government office to preach the Dharma. Soon, Yan moved to Guangtai Temple in Yunmen. Buddhist learners from all over the world came upon hearing the news. He instructed the assembly, saying, 'Jiangxi (referring to the Zen style of Zen Master Mazu Daoyi) speaks of the relationship between ruler and subject, father and son; Hunan (referring to the Zen style of Zen Master Shitou Xiqian) says it is not like that. I don't say it like that here.' After a long pause, he said, 'Do you still see the wall?' He also said, 'What will come up later? Now, I have no choice but to say to everyone, what is there in the entire earth that becomes a cause and condition for you, becomes an opposition? If there is even a needlepoint of something that becomes a barrier for you, becomes an obstacle, then bring it out to me.' What is called
佛。喚什麼作祖。喚什麼作山河大地。日月星辰。將什麼為四大五蘊。我與么道。喚作三家村裡老婆說話。忽然遇著本色行腳漢。聞與么道。把腳拽向階下。有什麼罪過。雖然如是。據個什麼道理。便與么。莫趁口快。向這裡亂道。須是個漢始得。忽然被老漢腳跟下尋著。沒去處。打腳折。有什麼罪過。即與么。如今還有問宗乘中話者么。待老漢答一轉了。東行西行。又曰。盡乾坤一時將來。著汝眼睫上。汝諸人聞恁么道。不敢望汝出來。性燥把老僧打一摑。且緩緩。子細看。是有是無。是個什麼道理。直饒汝向這裡明得。若遇衲僧門下。好槌腳折。又曰。三乘十二分教。橫說豎說。天下老和尚。縱橫十字說。與我拈針鋒許。說底道理來看。與么道。早是作死馬醫。雖然如此。且有幾個到此境界。不敢望汝言中有響。句里藏鋒。瞬目千差。風恬浪靜。又曰。我事不獲已。向汝道。直下無事。早是相埋沒也。更欲踏步向前。尋言逐句。求覓解會。千差萬別。廣設問難。嬴得一場口滑。去道轉遠。有什麼歇時。此個事。若在言語上。三乘十二分教。豈是無言。因什麼道。教外別傳。若從學解機智得。只如十地聖人。說法如雲如雨。猶被佛呵。謂見性如隔羅縠。以此故知。一切有心。天地懸殊。雖然如是。若是得底人。道火
【現代漢語翻譯】 現代漢語譯本 佛陀問道：『稱什麼為祖？』（祖：指禪宗的傳承祖師）『稱什麼為山河大地、日月星辰？』『又將什麼看作是地、水、火、風四大元素和色、受、想、行、識五蘊？』 我這樣說，就像是鄉下老太婆的嘮叨。如果突然遇到真正的雲遊僧人，聽到這些話，一腳把我從臺階上踹下去，那又有什麼罪過呢？ 雖然如此，總要講個道理才能這樣做吧？不要只是逞口舌之快，在這裡胡說八道，必須是個有真功夫的人才行。如果被我發現你的破綻，打斷你的腿，你又有什麼罪過呢？ 既然如此，現在還有人要問關於宗乘（宗乘：佛教宗派的傳承）的事情嗎？等我來回答一下。無論是向東走還是向西走， 我又說：『將整個宇宙乾坤一時都放在你的眼睫毛上。』你們聽到這樣的話，我不敢指望你們能站出來。性子急的人可能會打我一巴掌。且慢，仔細看看，這其中是有還是無？這又是什麼道理？就算你在這裡明白了，如果遇到真正的禪僧，也會被打斷腿。 我又說：『三乘十二分教（三乘十二分教：佛教的各種教義），橫說豎說，天下的老和尚，縱橫交錯地說，你們能給我指出其中哪怕針尖大小的道理嗎？』這樣說，已經是死馬當活馬醫了。 雖然如此，又有幾個人能達到這種境界呢？我不敢指望你們的言語中有弦外之音，句子里藏著鋒芒，一眨眼就千差萬別，風平浪靜。 我又說：『我迫不得已才對你們說，其實根本沒有什麼事。』這樣說，已經是把事情掩蓋起來了。如果還想進一步，尋章摘句，尋求解釋，那就千差萬別了。廣設問題，贏得一場口頭上的勝利，離道越來越遠，什麼時候才能停止呢？ 這件事，如果在言語上尋求，三乘十二分教難道沒有言語嗎？為什麼說『教外別傳』（教外別傳：指禪宗不依賴經典，直接以心傳心的教義）？如果從學問和機智上獲得，就像十地菩薩（十地菩薩：指修行到很高層次的菩薩），說法如行雲流水，仍然會被佛陀呵斥，說他們見性就像隔著一層薄紗。因此可知，一切有心之舉，與真理相差甚遠。雖然如此，如果是真正得道的人，他的言語就像火...
【English Translation】 English version Buddha asked: 'What is called the Ancestor?' (Ancestor: referring to the ancestral teacher of Zen Buddhism) 'What is called the mountains, rivers, earth, sun, moon, and stars?' 'And what is regarded as the four great elements of earth, water, fire, and wind, and the five aggregates of form, sensation, perception, volition, and consciousness?' My saying this is like the rambling of an old village woman. If I suddenly encounter a true wandering monk who, upon hearing these words, kicks me down the stairs, what fault would there be? Even so, there must be a reason for doing so, right? Don't just be quick with your words and talk nonsense here; you must be someone with real skill. If I find a flaw in you and break your leg, what fault would you have? Since this is the case, are there still people who want to ask about matters of the Zongcheng (Zongcheng: the lineage of a Buddhist sect)? Let me answer it. Whether going east or going west, I also say: 'Bring the entire universe and cosmos and place it on your eyelashes in an instant.' Hearing such words, I dare not expect you to stand up. An impatient person might slap me. Wait a moment, look carefully, is there existence or non-existence in this? What is the principle here? Even if you understand it here, if you encounter a true Zen monk, your legs will be broken. I also say: 'The Three Vehicles and Twelve Divisions of Teachings (Three Vehicles and Twelve Divisions of Teachings: various Buddhist doctrines), speaking horizontally and vertically, the old monks of the world, speaking crisscross, can you point out to me even a needlepoint of the principle within?' Saying this is already treating a dead horse as if it were alive. Even so, how many people can reach this state? I dare not expect your words to have hidden meanings, your sentences to conceal sharpness, a blink of an eye to be myriad differences, and the wind and waves to be calm. I also say: 'I have no choice but to tell you that there is actually nothing at all.' Saying this is already burying the matter. If you want to go further, seeking phrases and sentences, seeking explanations, then there will be myriad differences. Setting up many questions, winning a verbal victory, you will move further and further away from the Way. When will you stop? This matter, if sought in words, do the Three Vehicles and Twelve Divisions of Teachings not have words? Why is it said that 'a separate transmission outside the teachings' (a separate transmission outside the teachings: referring to the Zen doctrine of direct transmission from mind to mind without relying on scriptures)? If obtained from learning and intelligence, like the Bodhisattvas of the Ten Grounds (Bodhisattvas of the Ten Grounds: referring to Bodhisattvas who have cultivated to a very high level), speaking the Dharma like flowing clouds and rain, they will still be scolded by the Buddha, saying that their seeing of the nature is like seeing through a veil. Therefore, it can be known that all intentional actions are far from the truth. Even so, if it is a truly enlightened person, his words are like fire...
何曾燒口。終日說事。何曾掛著牙齒。何曾道著一字。終日著衣吃飯。何曾觸一粒米。掛一縷絲。然猶是門庭之說。須是實得與么。始得。若約衲僧門下。句里呈機。徒勞佇思。直饒一句下。承當得。猶是瞌睡漢。偃以足跛。嘗把拄杖行見眾。方普請舉拄杖曰。看看北郁單越人。見汝般柴不易。在中庭里。相撲供養汝。更為汝念般若經曰。一切智智清凈。無二無二分。無別無斷故。眾環擁之。久不散。乃曰。汝諸人。無端走來。這裡覓什麼。老僧只管吃飯屙屎。別解作什麼。汝諸方行腳。參禪問道。我且問汝。諸方參得底事。作么生。試舉看。於是不得已。自誦三平偈曰。即此見聞非見聞。回視僧曰。喚什麼作見聞。又曰。無餘聲色可呈君。謂僧曰。有什麼口頭聲色。又曰。箇中若了全無事。謂僧曰。有什麼事。又曰。體用無妨分不分。乃曰。語是體。體是語。舉拄杖曰。拄杖是體。燈籠是用。是分不分。不見道。一切智智清凈。又至僧堂中。僧爭起迎。偃立而語曰。石頭道。回互不回互。僧便問。作么生是不回互。偃以手指曰。這個是板頭。又問作么生是回互。曰汝喚什麼作板頭。永嘉云。如我身空法亦空。千品萬類悉皆同。汝立不見立。行不見行。四大五蘊。不可得。何處見有山河大地來。是汝每日把缽盂噇飯。
【現代漢語翻譯】 現代漢語譯本 何曾燒著嘴巴。整天都在說話，何曾沾到牙齒。何曾說過一個字。整天都在穿衣吃飯，何曾碰到一粒米，掛到一縷絲。然而這些都還是門庭之說，必須是真正得到那個東西，才可以。如果按照禪僧的門下，在語句里賣弄機巧，只是徒勞地思考。即使在一句話下，能夠承擔得起，也還是個打瞌睡的人。 仰山慧寂禪師拄著枴杖行走，讓大家看。於是普請大眾舉起枴杖說：『看看北俱盧洲（Uttarakuru，四大部洲之一，以享樂著稱）的人，見你們砍柴不容易，在中庭里，互相摔跤供養你們。』更為你們念《般若經》說：『一切智智清凈，無二無二分，無別無斷故。』大眾環繞著他，很久不散去。於是說：『你們這些人，無緣無故地跑來，這裡找什麼？老僧只是吃飯拉屎，另外還會做什麼？你們各處遊方，參禪問道，我且問你們，各處參得的道理，怎麼樣？試著舉出來看看。』於是不得已，自己誦三平禪師的偈子說：『即此見聞非見聞。』回頭看著僧人說：『叫什麼做見聞？』又說：『無餘聲色可呈君。』對僧人說：『有什麼口頭上的聲色？』又說：『箇中若了全無事。』問僧人說：『有什麼事？』又說：『體用無妨分不分。』於是說：『語是體，體是語。』舉起枴杖說：『枴杖是體，燈籠是用，是分還是不分？』不見道，一切智智清凈。 又到僧堂中，僧人爭著起來迎接。仰山慧寂禪師站著說：『石頭希遷禪師說，回互不回互。』僧人便問：『怎麼是不回互？』仰山慧寂禪師用手指著說：『這個是板頭。』又問：『怎麼是回互？』說：『你叫什麼做板頭？』永嘉玄覺禪師說：『如我身空法亦空，千品萬類悉皆同。你站立不見站立，行走不見行走，四大五蘊，不可得，哪裡見到有山河大地來？是你們每天拿著缽盂吃飯。』
【English Translation】 English version Has it ever burned the mouth? Speaking of things all day long, has it ever touched the teeth? Has it ever uttered a single word? Wearing clothes and eating all day long, has it ever touched a grain of rice or a thread of silk? Yet, these are still matters of the outer court. One must truly attain that thing to be successful. If according to the Chan (Zen) monks, displaying cleverness in phrases is just a waste of thought. Even if one can bear it under a sentence, one is still a sleepyhead. Yangshan Huiji (Isan Reiyu) (a prominent Chan master) walked with a staff, showing it to everyone. Then, he asked the assembly to raise their staffs and said, 'Look at the people of Uttarakuru (one of the four continents in Buddhist cosmology, known for its enjoyment), seeing that it's not easy for you to chop wood, they wrestle in the courtyard to make offerings to you.' He further recited the Prajna Sutra for you, saying, 'All-knowing wisdom is pure, non-dual, non-divisible, without difference, without cessation.' The assembly surrounded him, not dispersing for a long time. Then he said, 'You people, what are you aimlessly running here to seek? This old monk only eats and shits, what else can I do? You travel around, practicing Chan and asking about the Way. I ask you, what is the principle you have learned from your travels? Try to show it to me.' Then, reluctantly, he recited the verse of Zen Master Sanping himself, saying, 'This very seeing and hearing is not seeing and hearing.' Turning to the monks, he said, 'What do you call seeing and hearing?' He also said, 'There are no remaining sounds or sights to present to you.' He said to the monks, 'What are the sounds and sights on your lips?' He also said, 'If you understand that there is nothing in it.' He asked the monks, 'What is the matter?' He also said, 'Essence and function do not hinder division or non-division.' Then he said, 'Speech is essence, essence is speech.' Raising his staff, he said, 'The staff is essence, the lantern is function, is it divided or undivided?' Don't you see, all-knowing wisdom is pure. He went to the monks' hall, and the monks rushed to greet him. Yangshan Huiji stood and said, 'Shitou Xiqian (Sekito Kisen) (another Chan master) said, 'Interchangeable, not interchangeable.' The monks then asked, 'What is not interchangeable?' Yangshan Huiji pointed with his finger and said, 'This is the head of the board.' He also asked, 'What is interchangeable?' He said, 'What do you call the head of the board?' Yongjia Xuanjue (Yoka Genkaku) (a Chan master) said, 'Like my body, emptiness, the Dharma is also empty, thousands of categories are all the same. You stand without seeing standing, walk without seeing walking, the four elements and five aggregates are unattainable, where do you see mountains, rivers, and the great earth coming from? It is you who eat rice every day with your bowls.'
喚什麼作飯。何處更有粒米來。僧問。生法師曰。敲空作響。擊木無聲如何。偃以拄杖空中敲曰。阿耶阿耶。又擊板頭曰。作聲么。僧曰。作聲。曰這俗漢。又擊板頭曰。喚什麼作聲。偃以乾祐元年七月十五日。赴廣主詔。至府留止供養。九月甲子。乃還山。謂眾曰。我離山得六十七日。且問汝。六十七日事作么生。眾莫能對。偃曰。何不道。和尚京中吃麵多。聞擊齋鼓曰。鼓聲咬破我七條。乃指僧曰。抱取貓兒來。良久曰。且道鼓因甚置得。眾無對者。乃曰。因皮置得。我尋常道。一切聲是佛聲。一切色是佛色。盡大地是個法身。枉作個佛法知見。如今拄杖。但喚作拄杖。見屋但喚作屋。又曰。諸法不異者。不可續鳧截鶴。夷岳盈壑。然後為無異者哉。但長者長法身。短者短法身。是法住法位。世間相常住。舉拄杖曰。拄杖子不是常住。忽起立。以拄杖繫繩床曰。適來許多葛藤。貶向什麼處去也。靈利底見。不靈利底著我熱謾。偃契悟廣大。其遊戲三昧。乃如此。而作為偈句。尤不能測。如其綱宗偈曰。康氏圓形滯不明。魔深虛喪擊寒冰。鳳羽展時超碧漢。晉鋒八博擬何憑。又曰。是機是對對機迷。辟機塵遠遠塵棲。久日日中誰有掛。因底底事隔塵迷。又曰。喪時光。藤林荒。徒人意。滯肌尪。又曰。咄咄咄。力㘞
【現代漢語翻譯】 現代漢語譯本 『喚什麼作飯』，這是指什麼來充當飯食呢？『何處更有粒米來』，又從哪裡能找到一粒米呢？ 有僧人問生法師：『敲空作響，擊木無聲，這是怎麼回事？』 偃禪師用拄杖在空中敲擊說：『阿耶阿耶』（表示驚歎或疑問）。又敲擊木板說：『作聲么？』 僧人回答：『作聲。』 偃禪師說：『這俗漢！』又敲擊木板說：『喚什麼作聲？』這是什麼發出的聲音？ 偃禪師在乾祐元年七月十五日，應廣州地方長官的邀請，到廣州府接受供養。九月甲子日，返回山中，對大眾說：『我離開山六十七天了，且問你們，這六十七天發生了什麼事？』 大眾沒有人能回答。 偃禪師說：『為什麼不說，和尚在京城吃麵吃多了。』 聽到敲擊齋飯的鼓聲，偃禪師說：『鼓聲咬破我七條。』（七條可能指某種戒律或束縛） 於是指著僧人說：『把貓兒抱來。』 過了很久，偃禪師說：『且說這鼓是因為什麼才被設定的？』 大眾沒有人能回答。 偃禪師於是說：『因為鼓面是皮革做的。』 『我平時常說，一切聲音都是佛的聲音，一切顏色都是佛的顏色，整個大地就是一個法身。你們白白地產生了佛法的知見。』 『如今的拄杖，就只叫做拄杖；看見房屋，就只叫做房屋。』 又說：『諸法沒有差異，難道要像截斷野鴨的腿，使它變短，拉長鶴的腿，使它變長，削平山嶽，填滿溝壑，然後才算是沒有差異嗎？』 『只要長者有長者的法身，短者有短者的法身，這就是法安住在法的本位，世間萬物的相貌永遠存在。』 舉起拄杖說：『這拄杖子不是常住不變的。』 忽然站起來，用拄杖繫在繩床上說：『剛才說了這麼多的葛藤（比喻糾纏不清的事務），貶到什麼地方去了呢？』 『靈敏的人能見到，不靈敏的人就會責怪我胡說八道。』 偃禪師的契悟廣大，他的遊戲三昧（指高深的禪定境界）就是這樣。而他所作的偈句，更是難以測度。比如他的綱宗偈說： 『康氏圓形滯不明，魔深虛喪擊寒冰。鳳羽展時超碧漢，晉鋒八博擬何憑。』 又說：『是機是對對機迷，辟機塵遠遠塵棲。久日日中誰有掛，因底底事隔塵迷。』 又說：『喪時光，藤林荒，徒人意，滯肌尪。』 又說：『咄咄咄，力㘞』
English version 『What is called food?』 What is used to serve as food? 『Where can we find even a grain of rice?』 Where can we find a single grain of rice? A monk asked Dharma Master Sheng: 『Knocking on emptiness makes a sound, striking wood makes no sound, what is the meaning of this?』 Zen Master Yan struck the air with his staff and said: 『Aya, aya』 (expressing surprise or doubt). Then he struck the wooden board and said: 『Does it make a sound?』 The monk replied: 『It makes a sound.』 Zen Master Yan said: 『You vulgar man!』 Then he struck the wooden board again and said: 『What is called sound?』 What is making the sound? On the fifteenth day of the seventh month of the first year of Qianyou, Zen Master Yan accepted an invitation from the local officials of Guangzhou to receive offerings in Guangzhou. On the day of Jiazi in the ninth month, he returned to the mountain and said to the assembly: 『I have been away from the mountain for sixty-seven days. Let me ask you, what happened during these sixty-seven days?』 No one in the assembly could answer. Zen Master Yan said: 『Why don't you say, the monk ate too much noodles in the capital.』 Hearing the sound of the drum for the vegetarian meal, Zen Master Yan said: 『The sound of the drum breaks my seven.』 (The seven may refer to certain precepts or restraints) Then he pointed to a monk and said: 『Bring the cat here.』 After a long time, Zen Master Yan said: 『Tell me, why was this drum set up?』 No one in the assembly could answer. Zen Master Yan then said: 『Because the drum surface is made of leather.』 『I often say that all sounds are the sounds of the Buddha, all colors are the colors of the Buddha, and the entire earth is a Dharmakaya (法身). You have vainly produced the knowledge and views of the Buddha Dharma.』 『Now, the staff is just called a staff; seeing a house, it is just called a house.』 He also said: 『If all dharmas are not different, do we have to cut off the legs of a duck to make it shorter, lengthen the legs of a crane to make it longer, flatten mountains, and fill in ravines before we can say that there is no difference?』 『As long as the tall have the Dharmakaya of the tall, and the short have the Dharmakaya of the short, this is the Dharma abiding in its own position, and the appearances of all things in the world are eternally present.』 Raising his staff, he said: 『This staff is not permanent.』 Suddenly standing up, he tied the staff to the rope bed and said: 『Where have all the tangles (葛藤, metaphors for complicated matters) that I just spoke of been banished to?』 『Those who are clever can see it, and those who are not clever will blame me for talking nonsense.』 Zen Master Yan's enlightenment was vast, and his playful samadhi (三昧, referring to a profound state of meditative concentration) was like this. And the verses he composed are even more difficult to fathom. For example, his Gangzong verse says: 『The Kang's round shape is obscure and unclear, the demon is deep and vainly strikes the cold ice. When the phoenix feathers spread, they surpass the blue sky, what can the Jin's sharp eight-bo rely on?』 He also said: 『The opportunity is right, the opportunity is lost, the dust of the wall is far away. Who has any attachment in the long day, the matter at the bottom is separated by dust and confusion.』 He also said: 『Losing time, the vine forest is barren, futile human intention, stagnant muscles are weak.』 He also said: 『Tut, tut, tut, force 㘞』
【English Translation】 Modern Chinese version 『What is called food?』 What is used to serve as food? 『Where can we find even a grain of rice?』 Where can we find a single grain of rice? A monk asked Dharma Master Sheng: 『Knocking on emptiness makes a sound, striking wood makes no sound, what is the meaning of this?』 Zen Master Yan struck the air with his staff and said: 『Aya, aya』 (expressing surprise or doubt). Then he struck the wooden board and said: 『Does it make a sound?』 The monk replied: 『It makes a sound.』 Zen Master Yan said: 『You vulgar man!』 Then he struck the wooden board again and said: 『What is called sound?』 What is making the sound? On the fifteenth day of the seventh month of the first year of Qianyou, Zen Master Yan accepted an invitation from the local officials of Guangzhou to receive offerings in Guangzhou. On the day of Jiazi in the ninth month, he returned to the mountain and said to the assembly: 『I have been away from the mountain for sixty-seven days. Let me ask you, what happened during these sixty-seven days?』 No one in the assembly could answer. Zen Master Yan said: 『Why don't you say, the monk ate too much noodles in the capital.』 Hearing the sound of the drum for the vegetarian meal, Zen Master Yan said: 『The sound of the drum breaks my seven.』 (The seven may refer to certain precepts or restraints) Then he pointed to a monk and said: 『Bring the cat here.』 After a long time, Zen Master Yan said: 『Tell me, why was this drum set up?』 No one in the assembly could answer. Zen Master Yan then said: 『Because the drum surface is made of leather.』 『I often say that all sounds are the sounds of the Buddha, all colors are the colors of the Buddha, and the entire earth is a Dharmakaya (法身). You have vainly produced the knowledge and views of the Buddha Dharma.』 『Now, the staff is just called a staff; seeing a house, it is just called a house.』 He also said: 『If all dharmas are not different, do we have to cut off the legs of a duck to make it shorter, lengthen the legs of a crane to make it longer, flatten mountains, and fill in ravines before we can say that there is no difference?』 『As long as the tall have the Dharmakaya of the tall, and the short have the Dharmakaya of the short, this is the Dharma abiding in its own position, and the appearances of all things in the world are eternally present.』 Raising his staff, he said: 『This staff is not permanent.』 Suddenly standing up, he tied the staff to the rope bed and said: 『Where have all the tangles (葛藤, metaphors for complicated matters) that I just spoke of been banished to?』 『Those who are clever can see it, and those who are not clever will blame me for talking nonsense.』 Zen Master Yan's enlightenment was vast, and his playful samadhi (三昧, referring to a profound state of meditative concentration) was like this. And the verses he composed are even more difficult to fathom. For example, his Gangzong verse says: 『The Kang's round shape is obscure and unclear, the demon is deep and vainly strikes the cold ice. When the phoenix feathers spread, they surpass the blue sky, what can the Jin's sharp eight-bo rely on?』 He also said: 『The opportunity is right, the opportunity is lost, the dust of the wall is far away. Who has any attachment in the long day, the matter at the bottom is separated by dust and confusion.』 He also said: 『Losing time, the vine forest is barren, futile human intention, stagnant muscles are weak.』 He also said: 『Tut, tut, tut, force 㘞』
希。禪子訝。中眉垂。又曰。上不見天。下不見地。塞卻咽喉。何處出氣。笑我者多。哂我者少。每顧見僧即曰。鑒咦。而錄之者。曰顧鑒咦。德山密禪師。刪去顧字。但曰鑒咦。叢林目以為抽顧頌。北塔祚禪師作偈曰。雲門顧鑒笑嘻嘻。擬議遭渠顧鑒咦。任是張良多智巧。到頭於是也難施。偃以南漢乾和七年四月十日。坐化而示。即大漢乾祐二年也。以全體葬之 本朝太祖乾德元年。雄武軍節度推官阮紹莊。夢偃以拂子招曰。寄語秀華宮使特進李托。我在塔久。可開塔乎。托時奉使韶州。監修營諸寺院。因得紹莊之語。奏聞奉聖旨。同韶州牧梁延鄂至雲門山。啟塔見偃顏貌如昔。髭發猶生。具表以聞。有 旨李托迎至京師。供養月餘。送還山。仍改為大覺禪寺。謚大慈雲匡真弘明大師。
贊曰。余讀雲門語句。驚其辯慧渦旋波險。如河漢之無極也。想見其人。奇偉杰茂。如慈恩大達輩。及見其像。頹然傴坐胡牀。廣顙平頂。類宣律師。奇智盛德。果不可以相貌得耶。公之全機大用。如月臨眾水。波波頓見。而月不分。如春行萬國。處處同至。而春無跡。蓋其妙處。不可得而名狀。所可知而言者。春容月影耳。嗚呼。豈所謂命世亞聖大人者乎。
禪林僧寶傳卷第二 卍新續藏第 79 冊 No. 15
【現代漢語翻譯】 現代漢語譯本 希。雲門文偃禪師感到驚訝，眉毛低垂。又說：『向上看不見天，向下看不見地，堵塞住咽喉，從哪裡出氣？』嘲笑我的人多，譏諷我的人少。每次看見僧人就說：『鑒咦！』記錄的人，就寫成『顧鑒咦』。德山密禪師刪去了『顧』字，只說『鑒咦』。叢林中人認為這是抽掉了『顧』字的頌。北塔祚禪師作偈說：『雲門顧鑒笑嘻嘻，擬議遭渠顧鑒咦。任是張良多智巧，到頭於是也難施。』文偃于南漢乾和七年四月十日，坐化而示寂，即大漢乾祐二年。以全身安葬。 本朝太祖乾德元年，雄武軍節度推官阮紹莊，夢見文偃用拂子招手說：『告訴秀華宮使特進李托，我住在塔里很久了，可以開塔嗎？』李托當時奉命出使韶州，監修營建各寺院，因此得知阮紹莊的話，上奏朝廷，奉聖旨，與韶州牧梁延鄂一同前往雲門山。開啟塔后，看見文偃的容貌如昔，鬍鬚頭髮還生長著。具表上奏朝廷，有旨令李托迎請至京師，供養一個多月，送回山中，仍改為大覺禪寺，謚號大慈雲匡真弘明大師。 贊曰：我讀雲門文偃的語句，驚歎他辯才智慧如渦旋波濤般險峻，像銀河一樣無邊無際。想像他這個人，奇特偉大傑出，如同慈恩寺的大達法師之輩。等到看見他的畫像，頹然傴僂地坐在胡牀上，寬闊的額頭平坦的頭頂，像宣律師。奇異的智慧盛大的德行，果真不可以從相貌上得到啊！文偃禪師的全部機用，如月亮映照在眾多水面上，每個水面都顯現出月亮，而月亮本身並沒有分開；如春天行遍萬國，處處都感受到春天的氣息，而春天沒有留下痕跡。大概他的妙處，不可以得到而用言語來形容。所能知道而說出來的，只是春天的容貌月亮的影子罷了。嗚呼！這難道就是所謂的應運而生的亞聖大人嗎？ 《禪林僧寶傳》卷第二 卍新續藏第 79 冊 No. 1554
【English Translation】 English version Shi. Chanzi (Zen master) was surprised, his eyebrows drooped. He also said, 'Above, one does not see the sky; below, one does not see the earth. Blocking the throat, where does the breath come from?' Many laugh at me, few ridicule me. Every time he saw a monk, he would say, 'Jian yi!' Those who recorded it wrote 'Gu Jian yi'. Zen Master Mì of Deshan deleted the word 'Gu', only saying 'Jian yi'. The monastic community regarded this as a 'Chou Gu Song' (a verse that omits 'Gu'). Zen Master Zuo of Beita composed a verse saying, 'Yunmen Gu Jian smiles happily, deliberation invites his Gu Jian yi. Even if Zhang Liang (a famous strategist) has much wisdom and skill, in the end, it is difficult to apply here.' Wenyan passed away while sitting in meditation on April 10th of the seventh year of Qianhe in the Southern Han Dynasty, which was the second year of Qianyou in the Great Han Dynasty. He was buried in his entirety. In the first year of Qiande during the reign of Emperor Taizu of this dynasty, Ruan Shaozhuang, the military commissioner of Xiongwu, dreamed that Wenyan beckoned with a whisk, saying, 'Tell Li Tuo, the envoy of Xiuhua Palace and Special Advance, I have been in the pagoda for a long time, may the pagoda be opened?' At that time, Li Tuo was sent to Shaozhou to supervise the construction of various monasteries, and thus learned of Ruan Shaozhuang's words. He reported this to the court, and by imperial decree, he went to Yunmen Mountain with Liang Yan'e, the governor of Shaozhou. Upon opening the pagoda, they saw that Wenyan's appearance was as before, with his beard and hair still growing. They submitted a memorial to the court, and by imperial decree, Li Tuo was ordered to welcome him to the capital, where he was offered offerings for more than a month, and then sent back to the mountain. The temple was renamed Dajue Chan Temple, and he was posthumously named Grand Master Daciyun Kuangzhen Hongming. Eulogy: When I read the words of Yunmen Wenyan, I was amazed by his eloquence and wisdom, which were as dangerous as whirlpools and waves, as boundless as the Milky Way. I imagined him to be a unique, great, and outstanding person, like the Great Da of Ci'en Temple. When I saw his portrait, he was sitting hunched over on a Hu bed (a type of folding stool), with a broad forehead and a flat crown, resembling Vinaya Master Xuan. Extraordinary wisdom and great virtue cannot be obtained from appearance! Zen Master Wenyan's complete function and great application are like the moon reflected in many waters, each body of water showing the moon, yet the moon itself is not divided; like spring traveling through all countries, everywhere feeling the breath of spring, yet spring leaves no trace. Perhaps his subtlety cannot be obtained and described in words. What can be known and said is only the appearance of spring and the shadow of the moon. Alas! Is this not the so-called world-saving, quasi-sage great man? Chronicles of the Sangha Treasures in the Chan Forest, Volume 2 Supplement to the Wan (卍) Tripitaka, Volume 79, No. 1554
60 禪林僧寶傳
禪林僧寶傳卷第三
宋明白庵居沙門 惠洪 撰
汝州風穴沼禪師
師諱延沼。以偽唐乾寧三年十二月。生於餘杭劉氏。少魁礨。有英氣。于書無所不觀。然無經世意。父兄強之仕。一至京師。即東歸。從開元寺智恭律師。剃髮受具。游講肆。玩法華玄義。修止觀定慧。宿師爭下之。棄去游名山。謁越州鏡清怤禪師。機語不契。北遊襄沔間。寓止華嚴。時僧守廓者。自南院颙公所來。華嚴升座曰。若是臨濟德山。高亭大愚。鳥窠船子下兒孫。不用如何若何。便請單刀直入。廓出衆便喝。華嚴亦喝。廓又喝。華嚴亦喝。廓禮拜起。指以顧眾曰。這老漢一場敗缺。喝一喝歸眾。風穴心奇之。因結為友。遂默悟三玄旨要。嘆曰。臨濟用處如是耶。廓使更見南院。問曰。入門須辨主。端的請師分。南院左拊其膝。風穴便喝。南院右拊其膝。風穴亦喝。南院曰。左邊一拍且止。右邊一拍作么生。風穴曰。瞎南院反取拄杖。風穴笑曰。盲枷瞎棒。倒奪打和尚去。南院倚拄杖曰。今日被黃面浙子鈍置。風穴曰。大似持缽不得詐言不饑。南院曰。子到此間乎。曰是何言歟。南院曰好問汝。曰亦不可放過。便禮拜。南院喜賜之坐。問所與游者何人。對曰。襄州與廓侍者同夏。南院曰。親見
{ "translations": [ "現代漢語譯本", "60 禪林僧寶傳", "", "禪林僧寶傳卷第三", "", "宋明白庵居沙門 惠洪 撰", "", "汝州風穴沼禪師", "", "禪師名諱延沼（Yan Zhao），生於偽唐乾寧三年十二月，是餘杭劉氏之子。他年少時就氣度不凡，才華橫溢，對各種書籍廣泛涉獵，但沒有經世致用的想法。父兄勉強他去求取功名，他只到過一次京師，就返回家鄉。之後，他跟隨開元寺的智恭律師剃度出家，受了具足戒。他遊學于各個講經場所，研習《法華玄義》，修習止觀禪定和智慧，各處宿學之士都爭相想讓他留下，但他都離開了，轉而遊歷名山。他去拜謁越州鏡清怤（Jingqing Fu）禪師，但彼此的機鋒話語不相契合。於是他北遊襄沔一帶，暫住在華嚴寺。當時，有位名叫守廓（Shou Kuo）的僧人，從南院颙（Nanyuan Yong）公那裡來。守廓在華嚴寺升座說法時說：『如果是臨濟（Linji）、德山（Deshan）、高亭（Gaoting）、大愚（Dayu）、鳥窠（Niao Ke）、船子（Chuanzi）這些大德的後代子孫，就不用說那些如何如何的話，直接單刀直入吧！』守廓從人群中走出，當即大喝一聲。華嚴寺的住持也大喝一聲。守廓又喝一聲，華嚴寺的住持也跟著喝一聲。守廓禮拜後起身，指著住持對大眾說：『這老漢，完全不行，喝來喝去都是些沒用的。』說完，就回到僧眾之中。風穴（Fengxue）禪師對此感到非常驚奇，因此與守廓結為朋友。於是，風穴禪師默默地領悟了臨濟宗三玄三要的旨意，感嘆道：『臨濟宗的用處原來是這樣的啊！』守廓讓風穴禪師再去拜見南院颙禪師。風穴禪師問道：『入門須辨主，請老師您來分辨。』南院禪師用手掌拍了拍自己的左膝。風穴禪師便大喝一聲。南院禪師又拍了拍自己的右膝，風穴禪師也跟著大喝一聲。南院禪師說：『左邊一拍且不說了，右邊一拍又是怎麼回事？』風穴禪師說：『瞎了眼的南院，反而要來奪取我的拄杖！』風穴禪師笑著說：『真是盲人用的枷鎖，瞎子用的棒子，反而要來奪取和尚的拄杖。』南院禪師靠著拄杖說：『今天被你這個黃面浙子給難住了。』風穴禪師說：『很像拿著缽卻說自己不餓。』南院禪師問：『你到這裡來做什麼？』風穴禪師說：『這是什麼話？』南院禪師說：『問問你而已。』風穴禪師說：『也不能輕易放過你。』於是便禮拜。南院禪師很高興，賜給他座位，問他平時和什麼人交往。風穴禪師回答說：『在襄州和廓侍者一起安居。』南院禪師說：『親眼見到", "English version", "60 Biographies of Eminent Monks of the Chan School", "", "Volume 3 of Biographies of Eminent Monks of the Chan School", "", "Compiled by Huihong (慧洪), a Shramana of the Bai'an Hermitage in the Song Dynasty", "", "Chan Master Fengxue Zhao (風穴沼) of Ruzhou", "", "The Master's name was Yan Zhao (延沼). He was born in the twelfth month of the third year of the Qianning (乾寧) era of the pseudo-Tang Dynasty, to the Liu family of Yuhang. As a youth, he was outstanding and possessed extraordinary spirit. He read extensively, but had no interest in worldly affairs. His father and elder brothers forced him to seek officialdom. He went to the capital once, but immediately returned east. He then followed the Vinaya Master Zhigong (智恭) of Kaiyuan Temple, shaved his head, and received the full precepts. He traveled to various lecture halls, studying the Profound Meaning of the Lotus Sutra and cultivating the cessation-contemplation (止觀) of samatha and vipassana. Respected teachers vied to keep him, but he left to travel to famous mountains. He visited Chan Master Jingqing Fu (鏡清怤) of Yuezhou, but their interactions were not harmonious. He then traveled north to the Xiang and Mian regions, staying temporarily at Huayan Temple. At that time, a monk named Shou Kuo (守廓) came from Nanyuan Yong's (南院颙) place. Shou Kuo ascended the seat at Huayan Temple and said, 'If you are descendants of Linji (臨濟), Deshan (德山), Gaoting (高亭), Dayu (大愚), Niao Ke (鳥窠), or Chuanzi (船子), there is no need for such and such talk. Please enter directly with a single blade!' Kuo came out from the assembly and immediately shouted '喝!'. The abbot of Huayan also shouted '喝!'. Kuo shouted again, and the abbot of Huayan also shouted in response. Kuo bowed, stood up, pointed at the abbot, and said to the assembly, 'This old man is completely defeated. All he does is shout uselessly.' Then he returned to the assembly. Fengxue (風穴) was very surprised by this and became friends with Shou Kuo. Thereupon, Fengxue silently understood the essential meaning of the Three Mysteries of the Linji school and exclaimed, 'So this is how the Linji school is used!' Kuo told Fengxue to visit Nanyuan Yong. Fengxue asked, 'To enter the gate, one must discern the master. I respectfully ask the teacher to distinguish.' Nanyuan patted his left knee. Fengxue then shouted '喝!'. Nanyuan patted his right knee, and Fengxue also shouted '喝!'. Nanyuan said, 'The left pat is fine, but what about the right pat?' Fengxue said, 'Blind Nanyuan, you want to take my staff!' Fengxue laughed and said, 'Blind man's yoke, blind man's stick, trying to snatch the monk's staff.' Nanyuan leaned on his staff and said, 'Today I have been stumped by this yellow-faced Zhe man.' Fengxue said, 'It's like holding a bowl but pretending not to be hungry.' Nanyuan asked, 'What are you doing here?' Fengxue said, 'What are you talking about?' Nanyuan said, 'Just asking.' Fengxue said, 'I can't let you off easily.' Then he bowed. Nanyuan was very happy and gave him a seat, asking who he usually associated with. Fengxue replied, 'I spent the summer retreat with attendant Kuo in Xiangzhou.' Nanyuan said, 'Did you personally see" ], "english_translations": [ "English version", "60 Biographies of Eminent Monks of the Chan School", "", "Volume 3 of Biographies of Eminent Monks of the Chan School", "", "Compiled by Huihong (慧洪), a Shramana of the Bai'an Hermitage in the Song Dynasty", "", "Chan Master Fengxue Zhao (風穴沼) of Ruzhou", "", "The Master's name was Yan Zhao (延沼). He was born in the twelfth month of the third year of the Qianning (乾寧) era of the pseudo-Tang Dynasty, to the Liu family of Yuhang. As a youth, he was outstanding and possessed extraordinary spirit. He read extensively, but had no interest in worldly affairs. His father and elder brothers forced him to seek officialdom. He went to the capital once, but immediately returned east. He then followed the Vinaya Master Zhigong (智恭) of Kaiyuan Temple, shaved his head, and received the full precepts. He traveled to various lecture halls, studying the Profound Meaning of the Lotus Sutra and cultivating the cessation-contemplation (止觀) of samatha and vipassana. Respected teachers vied to keep him, but he left to travel to famous mountains. He visited Chan Master Jingqing Fu (鏡清怤) of Yuezhou, but their interactions were not harmonious. He then traveled north to the Xiang and Mian regions, staying temporarily at Huayan Temple. At that time, a monk named Shou Kuo (守廓) came from Nanyuan Yong's (南院颙) place. Shou Kuo ascended the seat at Huayan Temple and said, 'If you are descendants of Linji (臨濟), Deshan (德山), Gaoting (高亭), Dayu (大愚), Niao Ke (鳥窠), or Chuanzi (船子), there is no need for such and such talk. Please enter directly with a single blade!' Kuo came out from the assembly and immediately shouted '喝!'. The abbot of Huayan also shouted '喝!'. Kuo shouted again, and the abbot of Huayan also shouted in response. Kuo bowed, stood up, pointed at the abbot, and said to the assembly, 'This old man is completely defeated. All he does is shout uselessly.' Then he returned to the assembly. Fengxue (風穴) was very surprised by this and became friends with Shou Kuo. Thereupon, Fengxue silently understood the essential meaning of the Three Mysteries of the Linji school and exclaimed, 'So this is how the Linji school is used!' Kuo told Fengxue to visit Nanyuan Yong. Fengxue asked, 'To enter the gate, one must discern the master. I respectfully ask the teacher to distinguish.' Nanyuan patted his left knee. Fengxue then shouted '喝!'. Nanyuan patted his right knee, and Fengxue also shouted '喝!'. Nanyuan said, 'The left pat is fine, but what about the right pat?' Fengxue said, 'Blind Nanyuan, you want to take my staff!' Fengxue laughed and said, 'Blind man's yoke, blind man's stick, trying to snatch the monk's staff.' Nanyuan leaned on his staff and said, 'Today I have been stumped by this yellow-faced Zhe man.' Fengxue said, 'It's like holding a bowl but pretending not to be hungry.' Nanyuan asked, 'What are you doing here?' Fengxue said, 'What are you talking about?' Nanyuan said, 'Just asking.' Fengxue said, 'I can't let you off easily.' Then he bowed. Nanyuan was very happy and gave him a seat, asking who he usually associated with. Fengxue replied, 'I spent the summer retreat with attendant Kuo in Xiangzhou.' Nanyuan said, 'Did you personally see' ] }
作家。風穴於是俯就弟子之列。從容承稟。日聞智證。南院曰。汝乘願力。來荷大法。非偶然也。問曰。汝聞臨濟將終時語不。曰聞之。曰臨濟曰。誰知吾正法眼藏。向這瞎驢邊滅卻。渠平生如師子。見即殺人。及其將死。何故屈膝妥尾如此。對曰。密付將終。全主即滅。又問。三聖如何亦無語乎。對曰。親承入室之真子。不同門外之遊人。南院頷之。又問。汝道四種料簡語。料簡何法。對曰。凡語不滯凡情。即墮聖解。學者大病。先聖哀之。為施方便。如楔出楔。曰。如何是奪人不奪境。曰新出紅爐金彈子。簉破阇梨鐵面門。又問。如何是奪境不奪人。曰芻草乍分頭腦裂。亂云初綻影猶存。又問。如何是人境俱奪。曰躡足進前須急急。促鞭當鞅莫遲遲。又問如何是人境俱不奪。曰常憶江南三月里。鷓鴣啼處百花香。又問曰。臨濟有三句。當日有問。如何是第一句。臨濟曰。三要印開朱點窄。未容擬議主賓存。風穴隨聲便喝。又曰。如何是第二句。臨濟曰。妙解豈容無著問。漚和爭赴截流機。風穴曰。未問已前錯。又問曰。如何是第三句。臨濟曰。但看棚頭弄傀儡。抽牽全藉里頭人。風穴曰。明破即不堪。於是南院以為。可以支臨濟。幸不辜負興化先師。所以付託之意。風穴依止。六年辭去。後唐長興二年。至汝水。
見草屋數椽依山。如逃亡人家。問田父。此何所。田父曰。古風穴寺。世以律居。僧物故。又歲饑。眾棄之而去。余佛像鼓鐘耳。風穴曰。我居之可乎。田父曰可。風穴入留止。日乞村落。夜燃松脂。單丁者七年。檀信為新之。成叢林。偽晉天福二年。州牧聞其風。盡禮致之。上元日開法。嗣南院。偽漢乾祐二年。牧移守郢州。風穴之避寇往依之。牧館于郡齋。寇平。汝州有宋太師者。施第為寶坊。號新寺。迎風穴居焉。法席冠天下。學者自遠而至。升座曰。先師曰。欲得親切。莫將問來問。會么。問在答處。答在問處。雖然如是。有時問不在答處。答不在問處。汝若擬議。老僧在汝腳跟底。太凡參學眼目。直須臨機。大用現前。勿自拘於小節。設使言前薦得。猶為滯殼迷封。句下精通。未免觸途狂見。應是向來依他作解。明昧兩岐。與汝一切掃卻。直教個個如師子兒。吒呀地。對眾證據。哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。又曰。若立一塵。家國興盛。野老顰頞。不立一塵。家國喪亡。野老安貼。於此明得。阇梨無分。全是老僧。於此不明。老僧即是阇梨。阇梨與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇梨么。拊其左膝曰。這裡是。欲識老僧么。拊其右膝曰。這裡是。於時莫有善其機者
【現代漢語翻譯】 現代漢語譯本： 看見幾間簡陋的草屋依山而建，就像逃難人家居住的地方。風穴詢問一位田里的老農：『這是什麼地方？』田父回答說：『這是古風穴寺，過去僧人遵守戒律居住於此。後來因為僧人去世，又加上連年饑荒，僧眾都拋棄這裡離開了，只剩下佛像和鼓鐘而已。』風穴問道：『我可以在這裡居住嗎？』田父說：『可以。』風穴便進入寺廟留了下來，白天到村落里乞食，晚上點燃松脂照明。這樣獨自一人堅持了七年，後來有檀越信士為他重新修繕寺廟，使之成為叢林。 在偽晉天福二年，州牧聽說了風穴的名聲，以非常尊敬的禮節邀請他。在上元日那天，風穴開始講經說法，繼承了南院的法脈。偽漢乾祐二年，州牧調任到郢州做長官，風穴爲了躲避戰亂前去依附他。州牧將他安置在郡齋里。戰亂平定后，汝州有位宋太師，捐獻出自己的府邸作為寶坊，命名為新寺，迎請風穴前去居住，風穴的法席因此名冠天下，前來求學的僧人從遙遠的地方趕來。 風穴在升座說法時說：『先師曾說：想要得到最親切的體悟，就不要用問題來提問。』你們明白嗎？問題就在答案中，答案就在問題中。雖然是這樣，有時問題不在答案中，答案也不在問題中。如果你們還在思索議論，老僧就在你們的腳跟底下。 大凡參禪學習的人，眼光必須直接針對時機，在關鍵時刻，讓自身的大作用顯現出來，不要拘泥於細枝末節。即使能在言語之前就領悟，也還只是停留在外殼和封閉之中；即使能在語句之下精通，也難免會陷入盲目的狂見。這都是因為向來依賴他人來解釋佛法，在明白與不明白之間搖擺不定。我現在把這些全都為你們掃除乾淨，直接讓你們每個人都像師子（獅子）一樣，張開大口，在眾人面前拿出證據，發出震耳欲聾的吼聲，像峭壁一樣屹立在那裡，誰敢用正眼看著你們？誰要是敢看，就立刻瞎了他的眼睛！』 他又說：『如果樹立起一塵不染的境界，國家就會興盛，鄉野老翁就會皺眉；如果不樹立起一塵不染的境界，國家就會喪亡，鄉野老翁就會安穩。』如果能明白這個道理，那麼阇梨（弟子）就沒有自己的份，完全是老僧的；如果不能明白這個道理，那麼老僧就是阇梨。阇梨和老僧，既能使天下人覺悟，也能使天下人盲目。想認識阇梨嗎？』他拍打自己的左膝說：『這裡就是。』『想認識老僧嗎？』他拍打自己的右膝說：『這裡就是。』當時沒有人能善於領會他的禪機。
【English Translation】 English version: I saw several humble thatched huts leaning against the mountain, resembling the dwellings of refugees. I asked an old farmer in the field, 'What is this place?' The farmer replied, 'This is the ancient Fengxue Temple (Fengxue Si, name of the temple), where monks used to reside, adhering to the precepts. Later, due to the death of monks and years of famine, the monastic community abandoned it, leaving only the Buddha statues and the bell.' Fengxue asked, 'May I reside here?' The farmer said, 'Yes.' Fengxue then entered the temple and stayed, begging for food in the villages during the day and burning pine resin for light at night. He persevered alone for seven years, after which benefactors and believers renovated the temple for him, turning it into a monastic complex. In the second year of the Tianfu era of the pseudo-Jin dynasty, the governor of the state heard of Fengxue's reputation and invited him with great respect. On the Shangyuan Festival (the 15th day of the first lunar month), Fengxue began to preach the Dharma, succeeding the lineage of Nanyuan. In the second year of the Qianyou era of the pseudo-Han dynasty, the governor was transferred to Yingzhou, and Fengxue sought refuge with him to escape the war. The governor housed him in the prefectural residence. After the war subsided, a Grand Tutor Song in Ruzhou donated his mansion as a precious monastery, naming it New Temple (Xin Si, name of the temple), and invited Fengxue to reside there. Fengxue's Dharma seat thus became renowned throughout the world, and monks came from afar to seek his teachings. When Fengxue ascended the seat to preach, he said, 'The former teacher said: If you want to attain the most intimate realization, do not use questions to ask questions.' Do you understand? The question is in the answer, and the answer is in the question. Although it is so, sometimes the question is not in the answer, and the answer is not in the question. If you are still pondering and deliberating, the old monk is right under your feet. Generally, those who study Chan (Zen) must have their eyes directly on the opportunity. At the crucial moment, let your own great function manifest, and do not be拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥拘泥 cling to trivial matters. Even if you realize before words are spoken, you are still stuck in a shell and a sealed container. Even if you are proficient in the meaning of phrases, you will inevitably fall into blind, wild views. This is because you have always relied on others to interpret the Dharma, wavering between understanding and not understanding. I will now sweep all of these away for you, directly enabling each of you to be like a lion cub, opening your mouths wide, presenting evidence before the assembly, roaring with a deafening sound, standing like a cliff, who dares to look at you with a straight eye? Whoever dares to look will immediately blind their eyes!' He also said, 'If you establish a speck of dust, the country will prosper, and the old man in the countryside will frown; if you do not establish a speck of dust, the country will perish, and the old man in the countryside will be at peace.' If you understand this principle, then the acharya (disciple) has no share, it is entirely the old monk's; if you do not understand this principle, then the old monk is the acharya. The acharya and the old monk can both enlighten the people of the world and blind 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.' At that time, no one was good at understanding his Chan (Zen) opportunity.
。偽周廣順元年。賜寺名廣慧。二十有二年。以宋開寶六年癸酉八月旦日。登座說偈曰。道在乘時須濟物。遠方來慕自騰騰。他年有叟情相似。日日香菸夜夜燈。至十五日。跏趺而化。前一日手書別檀越。閱世七十有八。坐五十有九夏。有得法上首。住汝州首山念禪師。
汝州首山念禪師
禪師諱省念。生狄氏。萊州人也。幼棄家。得度于南禪寺。為人簡重。有精識。專修頭陀行。誦法華經。叢林畏敬之。目以爲念法華。至風穴。隨眾作止。無所參扣。然終疑教外有別傳之法。不言也。風穴每念。大仰有讖。臨濟一宗。至風而止。懼當之。熟視座下。堪任法道。無如念者。一日昇座曰。世尊以青蓮目。顧迦葉。正當是時。且道個什麼。若言不說。而說又成埋沒先聖。語未卒。念便下去。侍者進曰。念法華無所言。而去何也。風穴曰渠會也。明日念與真上座。俱詣方丈。風穴問真曰。如何是世尊不說說。對曰。勃姑樹頭鳴。風穴曰。汝作許多癡福何用。乃顧念曰。何如。對曰。動容揚古路。不墮悄然機。風穴謂真曰。何不看渠語。又一日昇座。顧視大眾。念便下去。風穴即歸方丈。自是聲名重諸方。首山在汝城之外。荒遠處。而念居之將終身焉。登其門者。皆叢林精練衲子。念必勘驗之。留者才二十餘輩。
【現代漢語翻譯】 現代漢語譯本：偽周廣順元年，賜寺廟名為廣慧寺。過了二十二年，在宋朝開寶六年癸酉年八月初一的早晨，登座說偈語：『道在於乘時濟世救物，遠方之人前來仰慕絡繹不絕。他年會有老叟情懷相似，日日香菸繚繞夜夜明燈長亮。』到了八月十五日，禪師跏趺坐化。前一天親手書信告別各位檀越（dānyuè，施主）。享年七十八歲，坐禪五十九個夏天。有得法弟子中的佼佼者，是住在汝州首山的首山念禪師。
汝州首山念禪師
禪師名諱省念，是狄家的兒子，萊州人。年幼時離開家，在南禪寺剃度出家。為人簡樸穩重，有精闢的見識，專門修行頭陀行（苦行）。誦讀《法華經》，叢林中的人都敬畏他，稱他爲念法華。到了風穴（禪師名號）處，跟隨大眾一起作息，沒有參禪請教。然而始終懷疑教義之外有特別傳承的佛法，但不說出來。風穴常常想到，大仰（禪師名號）有預言，臨濟宗（禪宗派別）到風（指風穴）為止。擔心應驗，仔細觀察座下的弟子，能夠繼承佛法的，沒有比得上念禪師的。有一天風穴升座說法：『世尊用青蓮花般的眼睛，顧視迦葉（釋迦摩尼十大弟子之一），正當這個時候，且說是個什麼？如果說不說，而說又成了埋沒先聖。』話還沒說完，念禪師就下去了。侍者上前問道：『念法華（指念禪師）什麼也沒說，就離開是為什麼呢？』風穴說：『他領會了。』第二天，念禪師與真上座（對僧人的尊稱），一同前往方丈室。風穴問真上座：『如何是世尊不說說？』回答說：『勃姑樹頭鳴。』風穴說：『你作這麼多癡福有什麼用？』於是看著念禪師說：『你認為如何？』回答說：『動容揚古路，不墮悄然機。』風穴對真上座說：『為什麼不看看他的話？』又有一天升座，看著大眾，念禪師就下去了。風穴立即回到方丈室。從此聲名遠播。首山在汝城之外，荒涼偏僻的地方，而念禪師居住在那裡直到終老。登上他門下的，都是叢林中精通禪法的僧人。念禪師必定考察他們，留下的才二十幾個人。
【English Translation】 English version: In the first year of Guangshun during the pseudo-Zhou dynasty, the temple was granted the name Guanghui Temple. Twenty-two years later, on the first day of the eighth month, Guiyou year, during the Kai Bao era of the Song dynasty (August 1st, 973 AD), the Chan master ascended the seat and spoke a verse: 'The Way lies in seizing the opportune time to benefit all beings, those from afar come to admire in droves. In later years, there will be an old man with similar sentiments, incense smoke rising daily and lamps burning nightly.' On the fifteenth day of the eighth month, the Chan master passed away in the lotus position. The day before, he personally wrote a letter to bid farewell to all benefactors (dānyuè, patrons). He lived to the age of seventy-eight, having spent fifty-nine summers in meditation. Among his accomplished disciples, the foremost was Chan Master Nian of Shoushan in Ruzhou.
Chan Master Nian of Shoushan in Ruzhou
The Chan master's given name was Sheng Nian, from the Di family, a native of Laizhou. He left home at a young age and was ordained at Nanchansi (Nánchán Temple). He was simple and dignified, with keen insight, and dedicated himself to the practice of dhuta (ascetic practices). He recited the Lotus Sutra, and was revered by the monastic community, who called him Nian Fahua (Reciter of the Lotus Sutra). When he arrived at Fengxue's (Chan master's name) place, he followed the community in their daily activities, without seeking instruction. However, he always suspected that there was a special transmission of the Dharma outside of the teachings, but he did not speak of it. Fengxue often thought of the prophecy of Dayang (Chan master's name), that the Linji school (a school of Chan Buddhism) would end with Feng (referring to Fengxue). Fearing that it would come true, he carefully observed the disciples under his seat, and none were as capable of inheriting the Dharma as Chan Master Nian. One day, Fengxue ascended the seat and said: 'The World-Honored One, with eyes like blue lotuses, gazed upon Kasyapa (one of the ten great disciples of Sakyamuni Buddha). At this very moment, what is it?' If I say nothing, and yet to speak would be to bury the former sages.' Before he finished speaking, Nian Chan master went down. The attendant stepped forward and asked: 'Nian Fahua (referring to Nian Chan master) said nothing, why did he leave?' Fengxue said: 'He understood.' The next day, Nian Chan master and the senior monk Zhen (a respectful term for monks) went to the abbot's room together. Fengxue asked Senior Monk Zhen: 'What is the World-Honored One's non-speaking speaking?' He replied: 'The cuckoo sings on the tree.' Fengxue said: 'What is the use of you doing so much foolish merit?' Then he looked at Nian Chan master and said: 'What do you think?' He replied: 'Moving the countenance, he proclaims the ancient path, not falling into silent mechanisms.' Fengxue said to Senior Monk Zhen: 'Why don't you look at his words?' Another day, he ascended the seat and looked at the assembly, Nian Chan master went down. Fengxue immediately returned to the abbot's room. From then on, his reputation spread far and wide. Shoushan was outside Rucheng, in a desolate and remote place, and Nian Chan master lived there until his death. Those who entered his gate were all monks well-versed in Chan practice. Nian Chan master would surely examine them, and only about twenty of them were retained.
然天下稱法席之冠。必指首山。嘗問僧。不從人薦得底事。試道看。僧便喝。曰好好相借問。惡發作么。僧又喝。唸曰。今日放過即不可。僧擬議。念喝之。又問僧。近離何處。曰襄州。曰夏在何處。曰洞山。唸曰還我洞山鼻孔來。僧曰不會。唸曰卻是老僧罪過。又問僧。近離何處。對曰廣慧。曰穿云不渡水。渡水不穿云。離此二途。速道。曰昨夜宿長橋。唸曰。與么則合吃首山棒也。曰尚未參堂。曰兩重公案。僧曰恰是。唸曰耶耶。又問僧。近離何處。對曰襄州。曰有事相借問。得么。對曰便請。唸曰鷂子過新羅。僧入室。念便喝。其僧禮拜。便打之。僧曰。如何是不生不滅法。曰新羅人吃冷淘。夜有僧入室。唸曰誰。僧不對。曰識得汝也。僧笑。唸曰。更莫是別人么。因作偈曰。輕輕踏地恐人知。語笑分明更莫疑。知者只今猛提取。莫待天明失卻雞。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。又曰。諸上座。不得胡喝亂喝。尋常向汝道。賓即始終賓。主即始終主。賓
無二賓。主無二主。若有二賓二主。即是兩個瞎漢。又曰。我若立。汝須坐。我若坐。汝須立。坐即共汝坐。立即共汝立。雖然如是。到這裡。著眼始得。若也定動中間。即千里萬里。何故如此。如隔窗見馬騎相似。既然如此。直須子細。不得掠虛好。他時後日。賺著汝。有事近前。無事珍重。因舉。臨濟曰。今日更不用如何若何。便須單刀直入。還有出來。對眾證據者么。時有僧出。禮拜起便喝。臨濟亦喝。僧又喝。臨濟亦喝。僧禮拜。臨濟曰。須是這僧即得。若是別人。三十棒。一棒校不得。為這僧會賓主句。他一喝不作一喝用。且道前一喝是。后一喝是。那個是賓。那個是主。所以老僧尋常向汝道。這裡一喝不作一喝用。有時以喝作問行。有時作探竿影草。有時作踞地師子。有時作金剛王寶劍。若作問行來時。須急著眼始得。若作探竿影草時。你諸人合作么生。若作踞地師子時。野干須屎尿出始得。若作金剛王寶劍用時。天王也須腦裂。只與么橫喝豎喝。總喚作好道理商量。卻既知如此。也須親近上流。博問先知。自己親證始得。莫與么掠虛。過卻平生。他時後日。因果歷然。僧問。學人乍入叢林。乞師指示。曰阇梨在老僧會。多少時。對曰已經冬夏。曰莫錯舉似人。乃曰。若論此事。寔不掛一元字腳。便下座
【現代漢語翻譯】 現代漢語譯本 沒有兩個賓客。主人也沒有兩個主人。如果出現兩個賓客或兩個主人，那就如同兩個瞎子一般。又說：『我若站立，你便須坐下；我若坐下，你便須站立。』坐著就與你一同坐著，站立就與你一同站立。雖然如此，到了這裡，才算真正著眼。如果執著于動靜之間，那就相差千里萬里。為何如此？如同隔著窗戶看見騎馬的人一般。既然如此，就必須仔細，不可虛浮。將來某天，欺騙了你，有事就靠近前來，無事就珍重告別。因此舉例，臨濟（Linji，禪宗大師）說：『今日更不用如何若何，便須單刀直入。還有出來，當衆證明的人嗎？』當時有僧人出來，禮拜起身便喝。臨濟也喝。僧人又喝。臨濟也喝。僧人禮拜。臨濟說：『必須是這樣的僧人才行。若是別人，打三十棒。一棒也打不得。』因為這僧人懂得賓主句。他的一喝不當作一喝用。且說前一喝是，后一喝是，哪個是賓，哪個是主？所以老僧我常常對你們說，這裡一喝不當作一喝用。有時以喝作為問路，有時作為試探，有時作為踞地雄獅，有時作為金剛王寶劍。若作為問路而來時，須要趕緊著眼才行。若作為試探時，你們諸位該如何應對？若作為踞地雄獅時，野狐必須嚇得屎尿齊出才行。若作為金剛王寶劍用時，天王也必須腦裂。只是這樣橫喝豎喝，總叫做好好商量道理。既然知道如此，也須親近上流，廣泛請教先知，自己親自驗證才行。不要這樣虛浮，錯過一生。將來某天，因果報應歷歷分明。僧人問：『學人剛入叢林，乞求師父指示。』臨濟說：『阇梨（Sheli，梵語，意為親教師）在老僧我這裡，有多少時日了？』回答說：『已經過了一個冬夏。』臨濟說：『莫要錯誤地告訴別人。』於是說：『若論此事，實在不掛一絲一毫。』便下座。
【English Translation】 English version There are no two guests. The host also has no two masters. If there are two guests or two masters, it is like two blind men. It is also said: 'If I stand, you must sit; if I sit, you must stand.' Sitting, I will sit with you; standing, I will stand with you. Although it is so, only when you get here can you truly see. If you are attached to the middle of movement and stillness, then it is thousands of miles away. Why is this so? It is like seeing a horse rider through a window. Since it is so, you must be careful and not be superficial. Someday in the future, if you are deceived, come closer if there is something, and cherish the farewell if there is nothing. Therefore, to give an example, Linji (Linji, a Chan master) said: 'Today, there is no need to do this or that, you must go straight to the point with a single knife. Is there anyone who comes out to prove it in public?' At that time, a monk came out, bowed, got up, and shouted. Linji also shouted. The monk shouted again. Linji also shouted. The monk bowed. Linji said: 'It must be this monk. If it were someone else, he would be beaten thirty times. Not even one stick would be spared.' Because this monk understands the guest-host phrase. His shout is not used as a shout. Let's say the first shout is, the second shout is, which is the guest, which is the host? Therefore, I, the old monk, often say to you, this shout is not used as a shout. Sometimes it is used as asking the way, sometimes as probing, sometimes as a crouching lion, sometimes as the Vajra King's precious sword. If it comes as asking the way, you must quickly open your eyes. If it is used as probing, how should you all respond? If it is used as a crouching lion, the jackal must be frightened to shit and piss. If it is used as the Vajra King's precious sword, even the Heavenly King must have his brain split. Just shouting horizontally and vertically like this is all called good reasoning. Since you know this, you must also be close to the upper class, widely ask the wise, and personally verify it. Do not be superficial like this and miss your life. Someday in the future, the cause and effect will be clear. A monk asked: 'This student has just entered the monastery, begging the master for guidance.' Linji said: 'How long has the Shali (Sheli, Sanskrit, meaning close teacher) been with me, the old monk?' He replied: 'It has been a winter and a summer.' Linji said: 'Do not tell others wrongly.' Then he said: 'If you talk about this matter, it really does not hang on a single word.' Then he stepped down from his seat.
。嘗作綱宗偈曰。咄哉拙郎君(汾陽注曰。素潔條然)。巧妙無人識(運機非面目)。打破鳳林關(蕩盡玲瓏性)。著靴水上立(塵泥自異)。咄哉巧女兒(汾陽曰。妙智埋圓融)。攛梭不解織(無間功不立)。看他鬥雞人(旁觀審騰距。爭功不自傷)。水牛也不識(全力能負。不露頭角)。念道被天下。移寶安山廣教院。眾不過四十輩。老於寶應。淳化三年十二月初四日。留僧過歲。作偈曰。吾今年邁六十七。老病相依且過日。今年記取明年事。明年記著今年日。至明年十二月初四日。升座辭眾曰。諸子謾波波。過卻幾恒河。觀音指彌勒。文殊不奈何。良久曰。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。午後泊然而化。阇維得五色舍利。塔于首山。嫡嗣昭禪師。
汾州太子昭禪師
禪師諱善昭。生俞氏。太原人也。器識沉邃。少緣飾。有大智。於一切文字。不由師訓。自然通曉。年十四。父母相繼而亡。孤苦厭世相。剃髮受具。杖䇿遊方。所至少留。不喜觀覽。或譏其不韻。昭嘆之曰。是何言之陋哉。從上先德行腳。正以聖心未通。驅馳抉擇耳。不緣山水也。昭歷諸方。見老宿者。七十有一人。皆妙得其家風。尤喜論曹洞。石門徹禪師者。蓋其派之魁奇者。昭作五位偈。示
【現代漢語翻譯】 現代漢語譯本 曾作綱宗偈說：『咄哉拙郎君（汾陽評註說：素潔條然）。巧妙無人識（運用機巧並非本來面目）。打破鳳林關（蕩盡精巧的本性）。著靴水上立（塵土和清凈自然不同）。咄哉巧女兒（汾陽說：精妙的智慧埋藏在圓融之中）。攛梭不解織（沒有間斷的功用無法建立）。看他鬥雞人（旁觀審視騰躍和爭鬥，爭功卻不傷害自己）。水牛也不識（全力能夠負重，卻不顯露頭角）。』因爲念誦佛法而被天下人知曉，移居寶安山廣教院。僧眾不過四十人。在寶應寺年老。淳化三年十二月初四日，留下僧人過年，作偈說：『我今年邁六十七，老病相依且過日。今年記住明年事，明年記著今年日。』到明年十二月初四日，升座告別大眾說：『諸位不要再忙碌奔波，已經度過幾個恒河沙劫。觀音菩薩指向彌勒菩薩，文殊菩薩也無可奈何。』良久說：『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。』午後安然圓寂。火化后得到五色舍利，建塔于首山。嫡傳弟子是昭禪師。
汾州太子昭禪師（善昭禪師）
禪師名諱善昭（Shan Zhao），俞氏所生，是太原人。器宇深沉，寡于修飾，有大智慧。對於一切文字，不經老師教導，自然通曉。十四歲時，父母相繼去世，孤苦厭世，於是剃髮受戒。拄著枴杖遊歷四方，所到之處很少停留，不喜歡觀賞風景。有人譏笑他不風雅，善昭嘆息說：『這是多麼淺陋的說法啊！從前的先賢大德遊方，正是因為聖人之心尚未通達，才奔波勞碌，做出決斷和選擇。並非爲了欣賞山水啊。』善昭歷游各地，拜見老宿七十一人，都巧妙地領悟了他們的家風，尤其喜歡談論曹洞宗。石門徹禪師（Shi Men Che）是曹洞宗的傑出人物。善昭作五位偈，展示給他。
【English Translation】 English version He once composed a verse on the essential principles, saying: 『Alas, clumsy fellow (Fen Yang commented: purely clean and orderly). His skill is unrecognized (operating the mechanism is not the original face). Break through Fenglin Pass (sweep away the exquisite nature). Standing on the water in boots (dust and mud are naturally different). Alas, skillful girl (Fen Yang said: wonderful wisdom is buried in perfect harmony). She cannot weave with the shuttle (uninterrupted function cannot be established). Look at the cockfighting man (observing the leaping and fighting, competing for merit without hurting himself). Even the water buffalo does not recognize him (able to bear the full weight, without revealing his horns).』 Because of reciting the Dharma, he was known throughout the world and moved to Guangjiao Monastery on Baoan Mountain. The community consisted of no more than forty monks. He grew old at Baoying Monastery. On the fourth day of the twelfth month of the third year of Chunhua, he left monks to spend the New Year and composed a verse, saying: 『I am sixty-seven this year, old age and sickness depend on each other, passing the days. This year, remember next year's affairs; next year, remember this year's days.』 On the fourth day of the twelfth month of the following year, he ascended the seat to bid farewell to the assembly, saying: 『Do not be busy and hurried, having passed several Ganges of kalpas. Guanyin (Avalokiteśvara) points to Maitreya (Maitreya), and Manjusri (Mañjuśrī) is helpless.』 After a long silence, he said: 『The silver world, the golden body, sentient and non-sentient share one truth. When darkness and light are exhausted, nothing is illuminated; the sun wheel shows the whole body after noon.』 He passed away peacefully in the afternoon. After cremation, he obtained five-colored relics, and a pagoda was built for them at Shou Mountain. His direct successor was Chan Master Zhao.
Chan Master Zhao (Shan Zhao) of Fenzhou, the Crown Prince
The Chan Master's name was Shan Zhao (Shan Zhao), born to the Yu family, a native of Taiyuan. He was profound in character, unadorned, and possessed great wisdom. Regarding all texts, without a teacher's instruction, he naturally understood them. At the age of fourteen, his parents passed away one after another, and feeling lonely and weary of the world, he shaved his head and received the precepts. Leaning on his staff, he traveled in all directions, rarely staying in one place, and disliked sightseeing. Some ridiculed him for being unrefined, and Shan Zhao sighed, saying: 『What a shallow statement! The former virtuous and eminent monks traveled precisely because the mind of the sage had not yet been penetrated, and they hurried about, making decisions and choices. It was not for the sake of enjoying the scenery.』 Shan Zhao traveled to various places, meeting seventy-one old monks, all of whom skillfully grasped their family style, and he especially liked to discuss the Caodong (Sōtō) school. Chan Master Che (Shi Men Che) of Shimen was an outstanding figure of the Caodong school. Shan Zhao composed a verse on the Five Ranks and showed it to him.
之曰。五位參尋切要知。纖毫才動即差違。金剛透匣誰能曉。唯有那吒第一機。舉目便令三界靜。振鈴還使九天歸。正中妙挾通回互。擬議鋒铓失卻威。徹拊手稱善。然昭終疑。臨濟兒孫。別有奇處。最後至首山問。百丈卷簟意旨如何。曰。龍袖拂開全體現。昭曰。師意如何。曰象王行處絕狐蹤。於是大悟。言下拜起。而曰。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。服勤甚久。辭去。游湘衡間。長沙太守張公茂宗。以四名剎請昭。擇之而居。昭笑。一夕遁去。北抵襄沔。寓止白馬。太守劉公昌言。聞之造謁。以見晚為嘆。時洞山公隱皆虛席。眾議歸昭。太守請擇之。昭以手耶揄曰。我長行粥飯僧。傳佛心宗。非細職也。前後八請。堅臥不答。淳化四年。首山歿。西河道俗千餘人。協心削牘。遣沙門契聦。迎請住持汾州太平寺太子院。昭閉關高枕。聦排闥而入。讓之曰。佛法大事。靜退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔。如來大法者。今何時而欲安眠哉。昭矍起握聦手曰。非公不聞此語。趨辦嚴吾行矣。既至。宴坐一榻。足不越閫者三十年。天下道俗。慕仰不敢名。同曰汾州。並汾地苦寒。昭罷夜參。有異比丘。振錫而至。謂昭曰
【現代漢語翻譯】 （有人）對他說：『五位（Five Ranks，佛教曹洞宗用語，指君、臣、佐、使、用五種不同的修行境界）參尋切要知，纖毫才動即差違。』（意思是說，要深刻理解五位的修行，哪怕最細微的偏差都會導致錯誤。）『金剛透匣誰能曉？唯有那吒（Nata，佛教護法神）第一機。』（意思是說，誰能理解金剛杵穿透匣子的奧秘？只有那吒具有最敏銳的洞察力。）『舉目便令三界（Three Realms，佛教指欲界、色界、無色界）靜，振鈴還使九天歸。』（意思是說，舉目凝視就能使三界平靜，搖動鈴鐺就能使九天迴歸。）『正中妙挾通回互，擬議鋒铓失卻威。』（意思是說，在正中巧妙地包含著相互轉換，任何的思慮和爭辯都會失去其威力。）』 徹（Che，人名）拍手稱讚說：『好啊！』然而昭（Zhao，人名）仍然疑惑。認為臨濟宗（Linji school，禪宗五家之一）的子孫，另有奇特之處。最後到首山（Shoushan，地名）請教：『百丈卷簟（Baizhang rolling up the mat，禪宗公案）的意旨是什麼？』（首山）回答說：『龍袖拂開全體現。』（意思是說，龍的衣袖拂開，整個真理就顯現出來了。）昭問：『老師您的意思是？』（首山）回答說：『象王行處絕狐蹤。』（意思是說，大象走過的地方，狐貍的軌跡就消失了。）於是昭大悟，當即拜謝而說：『萬古碧潭空界月，再三撈捷始應知。』（意思是說，萬古碧潭中的空中之月，經過多次嘗試才能真正理解。）有人問他說：『你見到了什麼道理，就如此肯定自己？』（昭）回答說：『正是我放身命處。』（意思是說，這正是我放下身心性命的地方。） （昭）服勤很久，告辭離去，遊歷湘衡一帶。長沙（Changsha，地名）太守張公茂宗（Zhang Gong Maozong，人名），想請他住持四座名寺，讓昭選擇。昭笑了笑，一個晚上就離開了。向北到達襄沔（Xiangmian，地名），住在白馬寺（White Horse Temple）。太守劉公昌言（Liu Gong Changyan，人名）聽說了，前去拜訪，感嘆相見太晚。當時洞山寺（Dongshan Temple）的住持位置空缺，大家都認為應該請昭來住持。太守請昭選擇，昭用手搖動著說：『我只是個長行粥飯僧，傳佛心宗（Buddha-mind school，禪宗的別稱），不是個小職位啊。』前後八次邀請，昭都堅臥不答。 淳化四年（Chunhua fourth year，北宋年號），首山去世。西河（Xihe，地名）的道俗一千多人，同心協力寫了奏章，派遣沙門契聦（Qicong，人名），去迎接昭來住持汾州（Fenzhou，地名）太平寺（Taiping Temple）太子院（Prince's Courtyard）。昭閉關高臥，契聦推門而入，責備他說：『佛法是大事，靜退是小節。風穴（Fengxue，人名）擔心應驗了不好的預言，憂慮禪宗宗旨的墜落。幸好有先師（指首山），先師已經去世。您是有能力承擔如來大法的人，現在什麼時候還要安睡呢？』昭驚醒，握住契聦的手說：『沒有您，我就聽不到這些話。』於是趕緊準備，嚴整行裝出發了。到達寺院后，宴坐在一張床上，三十年足不出戶。天下的道俗，敬慕他，不敢直呼其名，都稱他為汾州（Fenzhou）。並汾（Bingfen，地名）一帶苦寒，昭停止了夜參。有個奇異的比丘，搖著錫杖而來，對昭說：
【English Translation】 (Someone) said to him: 'The Five Ranks (Five Ranks, a term in the Soto school of Buddhism, referring to five different states of practice: lord, minister, assistant, envoy, and use) must be thoroughly understood in their essential points; the slightest movement will lead to error.' (This means that to deeply understand the practice of the Five Ranks, even the slightest deviation will lead to mistakes.) 'Who can understand the mystery of the Vajra (Vajra, a diamond or thunderbolt scepter) piercing the box? Only Nata (Nata, a Buddhist guardian deity) has the keenest insight.' (This means that who can understand the mystery of the Vajra piercing the box? Only Nata has the most acute insight.) 'A glance can calm the Three Realms (Three Realms, in Buddhism, referring to the Desire Realm, the Form Realm, and the Formless Realm), and the ringing of a bell can return the Nine Heavens.' (This means that a glance can calm the Three Realms, and the ringing of a bell can return the Nine Heavens.) 'Subtle inclusion in the center allows for mutual transformation; any deliberation or argument will lose its power.' (This means that subtle inclusion in the center allows for mutual transformation, and any deliberation or argument will lose its power.)' Che (Che, a person's name) clapped his hands and praised, saying: 'Good!' However, Zhao (Zhao, a person's name) remained doubtful, believing that the descendants of the Linji school (Linji school, one of the five houses of Zen) had something unique. Finally, he went to Shoushan (Shoushan, a place name) to ask: 'What is the meaning of Baizhang rolling up the mat (Baizhang rolling up the mat, a Zen koan)?' (Shoushan) replied: 'The dragon's sleeve is brushed open, and the whole is revealed.' (This means that when the dragon's sleeve is brushed open, the entire truth is revealed.) Zhao asked: 'What is your meaning, teacher?' (Shoushan) replied: 'Where the elephant king walks, the fox's tracks disappear.' (This means that where the elephant walks, the fox's tracks disappear.) Thereupon, Zhao had a great enlightenment, immediately bowed and said: 'The moon in the empty realm of the ancient blue pool, only after repeated attempts to grasp it can one truly understand.' (This means that the moon in the empty realm of the ancient blue pool can only be truly understood after repeated attempts to grasp it.) Someone asked him: 'What principle did you see that made you so sure of yourself?' (Zhao) replied: 'It is precisely where I let go of my life.' (This means that this is precisely where I let go of my body and mind.) (Zhao) served diligently for a long time, then bid farewell and traveled to the Xiangheng area. Zhang Gong Maozong (Zhang Gong Maozong, a person's name), the prefect of Changsha (Changsha, a place name), wanted to invite him to preside over four famous temples, allowing Zhao to choose. Zhao smiled and left one night. He went north to Xiangmian (Xiangmian, a place name) and stayed at the White Horse Temple (White Horse Temple). Liu Gong Changyan (Liu Gong Changyan, a person's name), the prefect, heard of this and went to visit, lamenting that they had met so late. At that time, the position of abbot of Dongshan Temple (Dongshan Temple) was vacant, and everyone thought that Zhao should be invited to preside over it. The prefect asked Zhao to choose, and Zhao shook his hand and said: 'I am just a monk who walks and eats rice, transmitting the Buddha-mind school (Buddha-mind school, another name for Zen), not a small position.' He refused all eight invitations. In the fourth year of Chunhua (Chunhua fourth year, a reign title of the Northern Song Dynasty), Shoushan passed away. More than a thousand Daoists and laypeople in Xihe (Xihe, a place name) worked together to write a memorial, sending the Shramana Qicong (Qicong, a person's name) to welcome Zhao to preside over the Prince's Courtyard (Prince's Courtyard) of Taiping Temple (Taiping Temple) in Fenzhou (Fenzhou, a place name). Zhao closed himself in his room and slept soundly. Qicong pushed open the door and entered, rebuking him: 'The Dharma is a great matter, and quiet retreat is a small matter. Fengxue (Fengxue, a person's name) is worried that the bad prophecy will come true, and is concerned about the fall of the Zen school's principles. Fortunately, there was the late teacher (referring to Shoushan), and the late teacher has already passed away. You are capable of shouldering the great Dharma of the Tathagata. When do you want to sleep?' Zhao woke up in surprise, grasped Qicong's hand and said: 'Without you, I would not have heard these words.' So he quickly prepared and set off. After arriving at the temple, he sat in meditation on a bed, never leaving his room for thirty years. The Daoists and laypeople of the world revered him and dared not call him by his name, but called him Fenzhou (Fenzhou). The Bingfen (Bingfen, a place name) area was bitterly cold, and Zhao stopped the night meditation. A strange Bhikkhu came shaking a staff and said to Zhao:
。會中有大士六人。奈何不說法。言訖升空而去。昭密記以偈曰。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。與昭有舊。虛承天寺致之。使三反不赴。使者受罰。復至曰。必欲得師俱往。不然有死而已。昭笑曰。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。昭令饌設。且俶裝曰。吾先行矣。停箸而化。閱世七十有八。坐六十五夏。
贊曰。風穴倦遊。見草屋單丁。止住者七年。首山精嚴。不出山者二十年。汾州儼臨人天。不越閫者三十年。是皆哲人。事業之見於微細者也。然猶卓絕如此。況其大者乎。吾何足以知之。然觀其死生之際。如賈胡傳吏。留即留。去即去。嗚呼是其所以起臨濟也。
禪林僧寶傳卷第三 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第四
宋明白庵居沙門 惠洪 撰
福州玄沙備禪師
禪師名師備。福州閩縣謝氏子。少漁于南臺江上。及壯忽棄舟。從芙蓉山靈訓禪師斷髮。詣南昌開元道玄律師所。受具足戒。芒鞋布衲。食才接氣。宴坐終日。眾異之。兄視雪峰。而師承之。雪峰呼為頭陀。每見之曰。再來人也。何不遍參去。對曰。達磨
【現代漢語翻譯】 現代漢語譯本：
當時法會中有六位大士。為什麼不請他們說法呢？說完就升空離去了。昭密禪師用偈語記錄這件事說：『胡僧拿著金錫杖，到汾陽來請法。六人終成大器，勸請他們來宣揚佛法。』當時楚圓禪師擔任芝號的上首，在叢林中很有名望。龍德府尹李侯，與昭密禪師有舊交，在虛承天寺邀請他，派使者去了三次都不應允。使者受到責罰，再次前往說：『一定要請到您一起去，不然只有死在這裡了。』昭密禪師笑著說：『我年老多病，已經不出院了，借我去可以，但可以先後前往，何必一起去呢？』使者說：『您答應了，那麼先後就由您選擇。』昭密禪師命人準備齋飯，並且整理行裝說：『我先走了。』放下筷子就圓寂了。享年七十八歲，坐禪六十五個夏天。
讚語說：風穴禪師厭倦遊歷，看到草屋裡只有一個丁，就在那裡住了七年。首山禪師精進嚴謹，二十年不出山。汾州禪師莊嚴地教化人天，三十年不越過寺門。這些都是有智慧的人，他們的事業體現在細微之處。即使是這樣，他們仍然如此卓越，更何況是他們更大的成就呢？我怎麼能夠完全瞭解呢？但是觀察他們生死之際，就像商人傳遞公文一樣，想留就留，想走就走。唉！這就是他們能夠興起臨濟宗的原因啊。
《禪林僧寶傳》卷第三 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第四
宋朝明白庵的沙門惠洪撰寫
福州玄沙備禪師
禪師名叫師備（Shibei），是福州閩縣謝氏的兒子。年輕時在南臺江上打魚。長大后忽然放棄漁船，跟隨芙蓉山靈訓禪師剃度出家，到南昌開元寺道玄律師那裡，受了具足戒。他穿著芒鞋布衣，吃很少的食物維持生命，整天靜坐。眾人都覺得他很奇異。他的哥哥視雪峰禪師為老師，而師備禪師也繼承了雪峰禪師的教法。雪峰禪師稱他為頭陀（dutuo，苦行僧），每次見到他就說：『你是再來人啊。為什麼不去各處參學呢？』師備禪師回答說：『達磨（Damo，菩提達摩）……』
【English Translation】 English version:
At that assembly, there were six great Bodhisattvas. Why not invite them to expound the Dharma? After speaking, he ascended into the sky and departed. Zen Master Zhaomi recorded this event with a verse, saying: 'The Hu monk, with his golden staff, came to Fenyang to request the Dharma. The six became great vessels, urging them to spread the teachings.' At that time, Zen Master Chuyuan held the position of the leading seat of the Zhi hall and was well-known in the monastic community. Li Hou, the prefect of Longde Prefecture, had an old friendship with Zen Master Zhao. He invited him at Xucheng Temple, sending messengers three times, but he did not agree. The messenger was punished and returned, saying: 'We must get you to come with us, or I will die here.' Zen Master Zhao smiled and said: 'I am old and sick and no longer leave the monastery. It is acceptable to borrow me, but we can go one after another, why must we go together?' The messenger said: 'If you agree, then you can choose the order.' Zen Master Zhao ordered a meal to be prepared and packed his bags, saying: 'I will go first.' He put down his chopsticks and passed away. He lived to the age of seventy-eight, and sat in meditation for sixty-five summers.
The eulogy says: Zen Master Fengxue, tired of traveling, saw only one person in a thatched hut and stayed there for seven years. Zen Master Shoushan was diligent and strict, not leaving the mountain for twenty years. Zen Master Fenzhou solemnly taught humans and devas, not crossing the monastery gate for thirty years. These were all wise men, whose achievements were seen in the subtle details. Even so, they were still so outstanding, let alone their greater achievements? How can I fully understand them? But observing their moments of life and death, it is like merchants passing documents, staying if they want to stay, leaving if they want to leave. Alas! This is why they were able to revive the Linji (Rinzai) school.
Record of Monks and Treasures in the Zen Forest, Volume 3 卍New Continued Collection, Volume 79, No. 1560, Record of Monks and Treasures in the Zen Forest
Record of Monks and Treasures in the Zen Forest, Volume 4
Compiled by Shramana Huihong of Mingbai Hermitage in the Song Dynasty
Zen Master Xuansha Be of Fuzhou
The Zen Master's name was Shibei (Master Prepared). He was the son of the Xie family of Min County, Fuzhou. In his youth, he fished on the Nantai River. When he grew up, he suddenly abandoned his boat and followed Zen Master Lingxun of Furong Mountain to have his head shaved and become a monk. He went to Lawyer Daoxuan of Kaiyuan Temple in Nanchang and received the complete precepts. He wore straw sandals and a cloth robe, ate very little food to sustain himself, and sat in meditation all day long. Everyone found him strange. His elder brother regarded Zen Master Xuefeng as his teacher, and Zen Master Shibei also inherited the teachings of Zen Master Xuefeng. Zen Master Xuefeng called him a 'dhuta' (ascetic), and every time he saw him, he said: 'You are a reborn person. Why don't you go and study everywhere?' Zen Master Shibei replied: 'Bodhidharma (Damo)...'
不來東土。二祖不往西天。雪峰然之。備結屋玄沙。眾相尋而至。遂成叢林。說法與契經冥合。諸方有未明要義。皆從決之。備曰。佛道閑曠。無有涂程。無門為解脫之門。無見作道人之見。不在三際。豈有升沉。建立乖真。不屬造作。動即涉塵勞之境。靜則沉昏醉之鄉。動靜雙泯。即落空亡。動靜雙收。即漫汗佛性。必須對其塵境。如枯木寒灰。但臨時應用。不失其宜。如鏡照像。不亂光輝。如鳥飛空。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間相。鐘中無鼓響。鼓中無鐘聲。鐘鼓不交參。句句無前後。如壯士展臂。不借他力。如師子游行。豈求伴侶。九霄絕翳。何用穿通。一段光明。未曾昏昧。到這裡。體寂寂。常皎皎。赤赫𦦨。無邊表。圓覺空中。不動搖。吞爍乾坤。迥然照出世者。元無出入。蓋名相無體。道本如如。法爾天真。不因修證。只要虛閑。不昧作用。不涉塵泥。若纖毫不盡。即落魔界。且句前句后。是學人難處。所以云。一句當機。八萬法門。生死路絕。直似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。箭既離弦。無反回勢。所以牢籠不肯住。呼喚不迥頭。古聖不安排。至今無處所。步步登玄。不屬邪正。識不能識。智不能知
【現代漢語翻譯】 現代漢語譯本 雪峰禪師認可玄沙備（Xuefeng: a Chan master, Xuansha Bei: a Chan master）。玄沙備結廬而居，眾人紛紛前來拜訪，最終形成了一座叢林。他所宣講的佛法與佛經精義暗合。各方如果有不明白的重要義理，都來向他請教。玄沙備說：『佛道是空曠無垠的，沒有既定的路程。無門是解脫之門，無見是悟道者的見地。既不執著於過去、現在、未來這三際，又哪裡會有升沉呢？有所建立就違背了真理，不屬於造作。一動念就陷入塵勞的境界，一靜止就沉溺於昏昧的境地。動與靜都泯滅，就落入了空無。動與靜都兼收，就漫溢了佛性。必須面對塵境，如同枯木寒灰一般，只是在臨時需要時才加以應用，不失去其適宜。如同鏡子照物，不會擾亂自身的光輝；如同鳥兒飛翔在空中，不會混雜空中的色彩。所以十方沒有影像，三界斷絕了行蹤。不落入往來之機，不住于中間之相。鐘中沒有鼓的聲音，鼓中沒有鐘的聲音，鐘和鼓互不交參，句句之間沒有前後之分。如同壯士伸展手臂，不借助其他力量；如同獅子吼叫，哪裡需要伴侶？九霄之上沒有遮蔽，何須穿透？一段光明，從未曾昏昧。到了這裡，本體寂靜，常放光明，赤裸裸地，沒有邊際。圓滿覺悟的空中，不動搖。吞吐乾坤，迥然照出世間者，原本就沒有出入。因為名相沒有實體，道原本就是如如不動的，自然而然地天真，不依賴於修行證悟。只要虛空閑寂，不迷惑于作用，不沾染塵泥。如果有一絲一毫沒有窮盡，就落入了魔界。而且，一句之前一句之後，是學人難以把握的地方。所以說：『一句正當機，能開啟八萬法門，斷絕生死之路。』就像秋天的潭水映照著月亮，靜夜裡傳來鐘聲，隨著敲擊而不會虧損，觸及波瀾也不會消散，這仍然是生死岸邊的事情。悟道之人所行之處，如同烈火消融冰雪，箭一旦離弦，就沒有返回的勢頭。所以牢籠不肯住，呼喚不回頭，古聖不安排，至今沒有處所。步步登玄，不屬於邪正，識不能識別，智不能知曉。
【English Translation】 English version Xuansha Bei (Xuansha Bei: a Chan master) was recognized by Xuefeng (Xuefeng: a Chan master). Xuansha Bei built a hut to live in, and people came to visit one after another, eventually forming a monastery. The Dharma he preached secretly coincided with the essence of the Buddhist scriptures. If there were any important meanings that were not understood, people would come to him for advice. Bei said: 'The Buddha's path is vast and boundless, with no fixed path. No-gate is the gate of liberation, and no-seeing is the view of the enlightened. Neither clinging to the three times of past, present, and future, where would there be rise and fall? Establishing something is contrary to the truth, and does not belong to fabrication. A single thought enters the realm of dust and labor, and a single stillness indulges in the realm of dullness. When both movement and stillness are extinguished, one falls into emptiness. When both movement and stillness are included, Buddhahood overflows. One must face the dust realm like dead wood and cold ashes, only applying it when temporarily needed, without losing its appropriateness. Like a mirror reflecting objects, it does not disturb its own brilliance; like a bird flying in the sky, it does not mix with the colors of the sky. Therefore, there are no images in the ten directions, and the three realms have cut off traces. Not falling into the opportunity of coming and going, not dwelling in the middle phase. There is no sound of a drum in the bell, and no sound of a bell in the drum. The bell and the drum do not intersect, and there is no distinction between before and after each sentence. Like a strong man stretching his arms, he does not borrow other strength; like a lion roaring, where does he need a companion? There is no obstruction above the nine heavens, why penetrate? A piece of light has never been dim. Arriving here, the body is silent, always shining brightly, naked, without boundaries. In the empty space of perfect enlightenment, it does not shake. Swallowing the universe, the one who illuminates the world is originally without coming and going. Because names and forms have no substance, the Tao is originally immutable, naturally innocent, and does not depend on cultivation and enlightenment. As long as it is empty and idle, not confused by function, and not stained with dust. If there is a trace that is not exhausted, one falls into the realm of demons. Moreover, the sentence before and the sentence after are difficult for learners to grasp. Therefore, it is said: 'A sentence is right on the spot, which can open up eighty-four thousand Dharma gates and cut off the path of birth and death.' It is like the moon reflected in the autumn pool, and the sound of the bell in the quiet night, which will not be lost with the knock, and will not be scattered by the touch of the waves. This is still a matter of the shore of birth and death. Where the enlightened person walks, it is like fire melting ice, and once the arrow leaves the string, there is no turning back. Therefore, the cage refuses to stay, the call does not turn back, the ancient sages do not arrange, and there is still no place. Step by step, ascending to the mysterious, does not belong to evil or righteousness, knowledge cannot recognize, and wisdom cannot know.
。動便失宗。覺即迷旨。二乘膽戰。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕視聽而雨花。與么。現行無疑。此外更疑何事。勿棲泊處。離去來今。限約不得。尋思路絕。不因莊嚴。本來清凈。動用語笑。隨處明瞭。更無少欠。時人不悟。妄自涉塵。處處染著。頭頭繫絆。縱悟則塵境紛紛。名相不實。更擬凝心斂念。攝事歸空。隨有念起。旋旋破除。細想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。冥冥寞寞。無覺無知。塞耳偷鈴。徒自欺誑。我這裡則不然也。更不隈門旁戶。分明句句現前。不屬商量。不涉文字。權名出家兒。畢竟無軌跡。真如凡聖。地獄天堂。皆是療狂子之方。都無實事。虛空尚無改變。大道豈有升沉。悟則縱橫不離本際。到這裡凡聖也無立處。若向句中作意。則沒溺汝。學人若向外馳求。又屬魔王眷屬。如如不動。沒可安排。恰似𦦨爐。不藏蚊蚋。本來平坦。何用刬除動轉。施為是真解脫。纖毫不受。措意便差。借使千聖出頭來。也安排他。一字不得。又曰。仁者如今事不獲已。教我抑下多少威光。苦口相勸。百千方便道。如此如彼。共相知聞。盡成顛倒知見。將此喉咽唇吻。祇成得個野狐精業。謾汝我。還肯么
【現代漢語翻譯】 現代漢語譯本：一動就失去根本宗旨，一覺察就迷惑了旨意。二乘（聲聞乘和緣覺乘）嚇得膽戰心驚，十地菩薩也感到震驚。言語的道路斷絕，心識的活動也止息。這才使得釋迦牟尼（Sakyamuni，佛教創始人）在摩揭陀國（Magadha）閉門不出，維摩詰（Vimalakirti，一位著名的在家菩薩）在毗耶離城（Vaishali）閉口不言。須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）倡導『無說』來顯明真道，釋提桓因（釋迦天主）和梵天（Brahma）停止視聽而降下天花。這樣，當下顯現，毫無疑問，此外還懷疑什麼呢？不要停留在任何地方，超越過去、現在、未來，無法限制，尋思的道路斷絕，不依賴任何莊嚴，本來就是清凈的。一舉一動、言語談笑，隨處都明明白白，沒有絲毫欠缺。 現在的人不覺悟，胡亂地涉入塵世，處處被染污執著，處處被束縛。即使有所覺悟，也只是塵境紛紛擾擾，名相不真實。還想凝心斂念，把一切事物都歸於空。只要有念頭生起，就立刻破除；只要有細微的想法產生，就立刻壓制。這樣的見解，就是落入空無的外道，是魂魄不散的死人，昏昏沉沉，沒有覺察，沒有知覺，像塞住耳朵偷鈴鐺一樣，只是自己欺騙自己。我這裡則不是這樣。不用偷偷摸摸，每一句話都清清楚楚地顯現在眼前，不屬於思量，不涉及文字，權且稱為出家人，但畢竟沒有軌跡。真如、凡夫、聖人、地獄、天堂，都是治療瘋狂之人的方法，都沒有真實的事情。虛空尚且沒有改變，大道哪裡會有升沉？覺悟了，縱橫馳騁都不會離開根本。到了這裡，凡夫和聖人都沒有立足之地。如果執著于言句，就會被淹沒。學人如果向外馳求，就屬於魔王的眷屬。如如不動，沒有什麼可以安排，就像𦦨爐（一種香爐），不藏蚊蚋。本來就是平坦的，何必剷除？動轉施為才是真正的解脫，一絲一毫都不接受，稍一用心就差之千里。即使千聖都出現，也安排不了一個字。 又說：『仁者現在事已至此，教我壓抑下多少威光，苦口婆心地勸說，用百千種方便法門，說這個像這樣，那個像那樣，共同瞭解，都成了顛倒的知見。用這喉嚨、嘴唇，只成就了野狐精的勾當，欺騙你我，你還肯嗎？』
【English Translation】 English version: Once you move, you lose the fundamental principle; once you become aware, you are deluded about the meaning. The Sravakas and Pratyekabuddhas (the two vehicles) tremble with fear, and the Bodhisattvas of the Ten Grounds are shocked. The path of words is cut off, and the activity of the mind ceases. Only then does Sakyamuni (the founder of Buddhism) shut his door in Magadha (an ancient kingdom in India), and Vimalakirti (a famous lay Buddhist) remain silent in Vaishali (an ancient city in India). Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) advocates 'no-speaking' to reveal the true path, and Sakra (the lord of the devas) and Brahma (the creator god) cease seeing and hearing and shower down flowers. Thus, it is manifest in the present moment without doubt; what else is there to doubt? Do not dwell anywhere, transcend the past, present, and future, and cannot be limited. The path of thinking is cut off, not relying on any adornment; it is originally pure. Every action, word, and smile is clear everywhere, without any lack. People today are not enlightened and recklessly enter the world of dust, becoming defiled and attached everywhere, and bound everywhere. Even if they are enlightened, it is only the confusion of the world of dust, and the names and forms are not real. They still want to concentrate their minds and collect their thoughts, returning everything to emptiness. As soon as a thought arises, they immediately destroy it; as soon as a subtle idea arises, they immediately suppress it. Such a view is to fall into the nihilistic heresy, to be a dead person whose soul has not dispersed, muddled and ignorant, without awareness or knowledge, like stealing a bell with one's ears covered, only deceiving oneself. It is not like this here. There is no need to be secretive; every word is clearly present before your eyes, not belonging to deliberation, not involving words. Temporarily called a monk, but ultimately without a trace. Suchness, ordinary people, sages, hell, and heaven are all methods for treating mad people; there is nothing real. Even emptiness has no change; how can the Great Path have rise and fall? If you are enlightened, you can roam freely without leaving the fundamental principle. Here, there is no place for ordinary people and sages to stand. If you cling to the words, you will be drowned. If a student seeks outward, he belongs to the retinue of the demon king. As such, it does not move, and there is nothing to arrange, like a censer (a type of incense burner) that does not hide mosquitoes. It is originally flat; why remove it? Moving and acting is true liberation, not accepting a single hair. A slight intention is a great mistake. Even if a thousand sages appear, they cannot arrange a single word. It is also said: 'Benevolent one, now that things have come to this, you teach me to suppress how much majesty and persuade me with bitter words, using hundreds of thousands of expedient methods, saying this is like this, that is like that, and understanding together, all become inverted views. Using this throat and lips, you only achieve the deeds of a fox spirit, deceiving you and me. Are you willing?'
。只如今有過無過。唯我自知。汝又爭得會。若是恁么人出頭來。甘伏呵責。夫為人師匠。大不容易。須是善知識始得。我如今恁么道。方便助汝。猶尚不能覯得。可中渾舉宗乘。是汝向什麼處措手。還會么。四十九年是方便。祇如靈山會上。有百千眾。唯有迦葉一人親聞。余皆不聞。汝道。聞底事作么生。不可道。如來無說說。迦葉不聞聞。便當得否。不可是汝修因成果。福智莊嚴底事。知么。且道吾有正法眼藏。付囑大迦葉。我道猶如話月。曹溪豎拂。還同指月。所以道。大唐國內宗乘。未有一人舉唱。設有一人舉唱。盡大地人失卻性命。無孔鐵錘相似。一時亡鋒結舌去。汝諸人賴我不惜身命。共汝顛倒知見。隨汝狂意。方有申問處。我若不共汝與么知聞去。汝向什麼處得見我。會么。大難大難。備疾大法難舉。罕遇上根。學者依語生解。隨照失宗。乃示綱宗三句。曰第一句。且自承當。現成具足。盡十方世界。更無他故。祇是仁者。更教誰見誰聞。都來是汝心王所為。全成不動智。只欠自承當。渙作開方便門。使汝信有一分真常流注。亙古亙今。未有不是。未有不非者。然此句。只成平等法。何以故。但是以言。遣言以理逐理。平常性相。接物利生耳。且於宗旨。猶是明前。不明後。號為一味平實。分證法身之
【現代漢語翻譯】 現代漢語譯本： 就現在來說，有沒有過錯，只有我自己知道，你又怎麼會明白？如果真是這樣的人出現，甘願接受呵責。作為別人的師父，非常不容易，必須是善知識才行。我現在這樣說，是方便幫助你，尚且不能讓你領會。何況全部舉揚宗門大法，你又從哪裡下手呢？明白嗎？四十九年說法是方便，就像靈山會上，有成百上千的大眾，只有迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）一個人親自聽聞，其餘的人都沒有聽到。你說，聽到的是什麼事？難道能說，如來（Tathāgata，佛陀的稱號之一）沒有說法，迦葉沒有聽聞，就對了？這不可能是你修因成果，福德智慧莊嚴的事。知道嗎？且說我有正法眼藏（Dharma-cakṣus，能正確認識佛法的智慧），付囑給大迦葉，我說這就像畫月亮。曹溪（指六祖慧能）豎起拂塵，也如同指月亮。所以說，大唐國內宗門大法，還沒有一個人舉揚。假設有一個人舉揚，全天下的人都會喪失性命，就像無孔的鐵錘一樣，一時之間都啞口無言。你們這些人依賴我不惜身命，和你們一起顛倒知見，順著你們的狂妄之意，才有了申問的地方。我如果不和你們這樣知聞，你們從哪裡得見我？明白嗎？太難了，太難了。準備疾速弘揚大法很難，很少遇到上等根器的人。學者依著言語產生理解，隨著外在的照應而失去宗門。於是開示綱宗三句，說：第一句，且自己承擔，現成具足，整個十方世界，再沒有其他緣故。只是仁者，還要教誰見誰聞？全部都是你心王（Citta-rāja，指心是萬法之主）所為，完全成就了不動智（Acala-jñāna，堅固不動的智慧），只欠自己承擔。渙散地打開方便之門，使你相信有一分真常流注，亙古亙今，沒有不是，沒有不對的。然而此句，只成就了平等法（Samatā-dharma，普遍平等的佛法）。為什麼呢？只是用言語遣除言語，用道理追逐道理，平常的自性相狀，接引眾生利益眾生罷了。而且對於宗旨，還是明前不明後，號為一味平實，分證法身（Dharmakāya，佛的法性身）的
【English Translation】 English version: Now, only I myself know whether there has been fault or not. How could you possibly understand? If such a person were to appear, they would willingly accept reprimand. It is not easy to be a teacher of others; one must be a Kalyāṇa-mitra (善知識, spiritual friend). My saying this now is a skillful means to help you, yet you are still unable to grasp it. How much more so when the entire essence of the school is raised—where would you even begin? Do you understand? Forty-nine years of teaching were expedient. Just like at the assembly on Vulture Peak, there were hundreds of thousands of people, but only Mahākāśyapa (迦葉, one of the Buddha's ten great disciples, known for his ascetic practices) personally heard it; the rest did not hear. You say, what was it that he heard? Surely it cannot be said that the Tathāgata (如來, 'Thus-gone', an epithet of the Buddha) did not speak, and Kāśyapa did not hear, and that would be correct? It cannot be something that you cultivate as cause and achieve as result, adorned with merit and wisdom. Do you know? Furthermore, I have the Dharma-cakṣus (正法眼藏, the treasury of the true Dharma eye), entrusted to Mahākāśyapa. I say it is like painting the moon. When Caoxi (曹溪, referring to the Sixth Patriarch Huineng) raises the whisk, it is also like pointing at the moon. Therefore, it is said that within the Great Tang Dynasty, no one has yet proclaimed the essence of the school. If someone were to proclaim it, all the people on earth would lose their lives, like a hammer of iron without a hole, all silenced at once. You all rely on me not sparing my life, sharing with you inverted views, following your wild intentions, so that there is a place to inquire. If I did not share this knowledge with you, where would you see me? Do you understand? It is very difficult, very difficult. Preparing to quickly propagate the great Dharma is difficult; it is rare to encounter those of superior capacity. Students rely on words to generate understanding, and by following external reflections, they lose the essence of the school. Thus, he reveals the three phrases of the essential principle, saying: The first phrase, just take it upon yourself, it is readily complete, throughout the entire ten directions, there is no other reason. It is just that, benevolent ones, who else needs to see or hear? It is all the doing of your Citta-rāja (心王, mind-king), completely accomplishing Acala-jñāna (不動智, immovable wisdom), only lacking your own acceptance. Loosely opening the gate of skillful means, to make you believe that there is a portion of true constancy flowing, from ancient times to the present, there is nothing that is not, nothing that is not. However, this phrase only accomplishes Samatā-dharma (平等法, the Dharma of equality). Why? It is only using words to dispel words, using reason to pursue reason, the ordinary nature and characteristics, receiving beings and benefiting beings. Moreover, regarding the essential principle, it is still clear before but not clear after, called 'one flavor of plain reality,' partially realizing the Dharmakāya (法身, Dharma body) of
量。未有出格之句。死在句下。未有自由分。若知出格量。不被心魔所使。入到手中。便轉換落落地。言通大道。不墮平懷之見。是謂第一句綱宗也。第二句。迥因就果。不著平常一如之理。方便喚作轉位投機。生殺自在。縱奪隨宜。出生入死。廣利一切。迥脫色慾。愛見之境。方便喚作頓超三界之佛性。此名二理雙明。二義齊照。不被二邊之所動。妙用現前。是謂第二句綱宗也。第三句。知有大智。性相之本。通其過量之見。明陰洞陽。廓周沙界。一真體性。大用現前。應化無方。全用全不用。全生全不生。方便喚作慈定之門。是謂第三句綱宗也。因見亡僧。謂眾曰。亡僧面前。正是觸目菩提。萬里神光頂后相。學者多溟涬其語。梁開平二年戊辰十二月二十七日。示疾而化。閱世七十有四。坐四十四夏。備狀短小。然精神可掬。與閩帥王審知。為內外護。審知盡禮。延至安國禪院。眾盈七百。石頭之宗。至是遂中興之。有得法上首羅漢琛禪師。
漳州羅漢琛禪師
禪師名桂琛。生李氏。常山人也。幼卓越。絕酒胾。見萬壽寺無相律師。即前作禮。無相拊其首曰。若從我乎。乃欣然依隨之。父母不逆也。年二十餘。即剃髮為大僧。無相使習毗尼。一日為眾升堂。宣戒本布薩已。乃曰。持犯但律身而已。非
【現代漢語翻譯】 現代漢語譯本：第一句，衡量。沒有超出常規的語句。死在語句之下，就沒有自由的份。如果知道超出常規的衡量，就不會被心魔所驅使。進入手中，便轉換得乾脆利落。言語通達大道，不落入平常的見解。這叫做第一句的綱宗。 第二句，迥異於因果，不執著于平常的一如之理。方便地說，叫做轉位投機，生殺自在，縱奪隨意，出生入死，廣泛利益一切，迥然脫離**，愛見之境。方便地說，叫做頓超三界的佛性。這叫做二理雙明，二義齊照，不被二邊所動，妙用現前。這叫做第二句的綱宗。 第三句，知道有大智慧，性相的根本，通達其超越常規的見解，明瞭陰暗，洞察光明，廓清周遍沙界，一真體性，大用現前，應化無方，全用也全不用，全生也全不生。方便地說，叫做慈定之門。這叫做第三句的綱宗。 因為看到去世的僧人，對眾人說：『去世的僧人面前，正是觸目菩提（bó tí，覺悟）。萬里神光頂后相。』學者大多不明白他的話。 梁開平二年戊辰十二月二十七日，示現疾病而圓寂。享年七十四歲，坐禪四十四個夏天。墓誌銘簡短，但精神飽滿。與閩帥王審知（wáng shěn zhī，人名）作為內外護法。王審知非常恭敬，延請到安國禪院，僧眾達到七百人。石頭宗（shí tou zōng，禪宗派別）因此得以中興。有得法的上首弟子羅漢琛禪師（luó hàn chēn chán shī，人名）。 漳州羅漢琛禪師（zhāng zhōu luó hàn chēn chán shī，人名） 禪師名桂琛（guì chēn，人名），出生于李氏，常山人。從小就非常傑出，不喝酒吃肉。見到萬壽寺的無相律師（wú xiàng lǜ shī，人名），就上前作禮。無相撫摸他的頭說：『你願意跟隨我嗎？』於是他欣然地依隨了他，父母也沒有反對。二十多歲時，就剃髮出家做了大僧。無相讓他學習毗尼（pí ní，戒律）。一天，他為大眾升座，宣講戒本布薩（bù sà，一種佛教儀式）完畢后，就說：『持戒和犯戒只是約束自身而已，並非……』
【English Translation】 English version: The first phrase: Measurement. There are no extraordinary sentences. Dying under the sentence means there is no share of freedom. If you know the extraordinary measurement, you will not be driven by the demon of the mind. Entering into the hand, it transforms decisively and neatly. Words communicate the Great Dao, and do not fall into ordinary views. This is called the fundamental principle of the first phrase. The second phrase: Different from cause and effect, not clinging to the ordinary principle of oneness. Conveniently speaking, it is called shifting position and seizing opportunity, with freedom over life and death, and seizing and giving at will, entering and leaving life and death, widely benefiting all, completely detached from **, the realm of love and attachment. Conveniently speaking, it is called the Buddha-nature that transcends the Three Realms instantly. This is called the dual illumination of two principles, and the simultaneous illumination of two meanings, not being moved by the two extremes, and wonderful function appearing before you. This is called the fundamental principle of the second phrase. The third phrase: Knowing that there is great wisdom, the root of nature and characteristics, understanding its extraordinary views, understanding the dark and penetrating the light, clearing the entire realm of sand, the one true nature, great function appearing before you, responding and transforming without limit, fully using and fully not using, fully living and fully not living. Conveniently speaking, it is called the gate of compassionate samadhi. This is called the fundamental principle of the third phrase. Because he saw the deceased monk, he said to the crowd: 'Before the deceased monk, it is precisely the Bodhi (bó tí, enlightenment) that meets the eye. The aura of ten thousand miles is the appearance behind the head.' Scholars mostly do not understand his words. On the twenty-seventh day of the twelfth month of the year Wuchen of Kaiping Two of Liang, he manifested illness and passed away. He lived to the age of seventy-four, and sat in meditation for forty-four summers. The epitaph is short, but his spirit is full. He and Wang Shenzhi (wáng shěn zhī, a personal name), the military governor of Min, served as internal and external protectors. Wang Shenzhi was very respectful and invited him to Anguo Zen Monastery, where the number of monks reached seven hundred. The Stone Sect (shí tou zōng, a Chan sect) was thus revived. There was a Dharma-inheriting chief disciple, Zen Master Luohan Chen (luó hàn chēn chán shī, a personal name). Zen Master Luohan Chen of Zhangzhou (zhāng zhōu luó hàn chēn chán shī, a personal name) The Zen master's name was Gui Chen (guì chēn, a personal name), born into the Li family, a native of Changshan. From a young age, he was outstanding, abstaining from alcohol and meat. When he saw the Vinaya Master Wuxiang (wú xiàng lǜ shī, a personal name) of Wanshou Temple, he immediately bowed to him. Wuxiang stroked his head and said, 'Are you willing to follow me?' So he gladly followed him, and his parents did not object. In his twenties, he shaved his head and became a great monk. Wuxiang had him study the Vinaya (pí ní, precepts). One day, he ascended the seat for the assembly, and after proclaiming the precepts and performing the Uposatha (bù sà, a Buddhist ritual), he said, 'Holding and violating the precepts only restrain oneself, and are not...'
真解脫也。依文作解。豈發聖乎。一眾愕然。琛顧笑。為無相。作禮辭去。無相不強。初謁雪峰存公。不大發明。又事玄沙。遂臻其奧。與慧球者齊名。號二大士。琛能秘重大法。痛自韜晦。然叢林指目。以為雪峰法道之所寄也。漳州牧王公。請住城西石山。十餘年。遷止羅漢。破垣敗簀。人不堪其憂。非忘身為法者。不至。僧問。如何是羅漢一句。曰我若向汝道。卻成兩句。又問以字不成。八字不是。是甚字。琛曰。汝不識此字耶。曰不識。琛曰。看取其下注腳。琛嘗垂頭。頹然坐折木床。見僧來。即舉拂子曰。會么。對曰。謝和尚指示學人。琛曰。見我豎起拂子。便道指示學人。汝每日見山見水。可不指示汝耶。又見僧來。舉拂子。其僧禮拜稱讚。琛曰。見我豎起拂子。便禮拜讚歎。那裡掃地。豎起掃帚。為甚不讚嘆。有僧來報。保福遷化也。琛曰保福遷化。地藏入塔。琛時住地藏。乃石山也。於時學者莫測其旨。琛憫之為作明道偈。其詞曰。至道淵曠。勿以言宣。言宣非指。孰云有是。觸處皆渠。豈喻真虛。真虛設辨。如鏡中現。有無雖彰。在處無傷。無傷無在。何拘何礙。不假功成。將何法爾。法爾不爾。俱為唇齒。若以斯陳。埋沒宗旨。宗非意陳。無以見聞。見聞不脫。如水中月。於此不明。翻成剩法。一
【現代漢語翻譯】 這才是真正的解脫。如果只是按照字面意思去解釋，怎麼能啓發聖人的智慧呢？眾人聽了都感到驚訝。琛（人名）回頭笑了笑，爲了無相（佛教術語，指沒有具體形象的真理）而行禮告辭。無相（人名）沒有強留。琛（人名）最初拜訪雪峰存公（人名），沒有得到很大的啓發。後來侍奉玄沙（人名），終於領悟了其中的奧妙。他和慧球（人名）齊名，被稱為二大士。琛（人名）能夠保守重要的大法，深深地隱藏自己的才能。然而，寺廟裡的人都認為他是雪峰（人名）法道的繼承人。漳州牧王公（人名）請他住在城西的石山寺，住了十多年。後來遷到羅漢寺，那裡破敗不堪，一般人難以忍受。如果不是爲了佛法而忘卻自身的人，是不會到那裡的。有僧人問：『什麼是羅漢（Arhat，佛教術語，指斷絕了一切煩惱，達到最高修行境界的人）的一句話？』琛（人名）說：『我如果向你說了，就變成了兩句話。』又有人問：『以字不成，八字不是，是什麼字？』琛（人名）說：『你不認識這個字嗎？』那人說：『不認識。』琛（人名）說：『看看它下面的註解。』琛（人名）曾經低著頭，頹然地坐在折斷的木床上，看到僧人來，就舉起拂塵說：『會嗎？』僧人回答說：『感謝和尚指示學人。』琛（人名）說：『看到我豎起拂塵，就說是指示學人，你每天看到山看到水，難道不是在指示你嗎？』又看到僧人來，舉起拂塵，那僧人禮拜稱讚。琛（人名）說：『看到我豎起拂塵，就禮拜讚歎，那裡掃地，豎起掃帚，為什麼不讚嘆？』有僧人來報告說：『保福（人名）圓寂了。』琛（人名）說：『保福（人名）圓寂，地藏（人名）入塔。』琛（人名）當時住在地藏寺，也就是石山寺。當時，學佛的人不明白他的意思。琛（人名）憐憫他們，為他們作了明道偈（偈，佛教術語，指用詩歌形式表達的佛理）。偈語是這樣寫的：至道（佛教術語，指最高的真理）淵深廣闊，不要用言語來宣揚。用言語宣揚就不是真正的指引，誰說它存在呢？到處都是它，怎麼能用真和虛來比喻呢？真和虛的區分只是假設，就像鏡子中的影像。有和無雖然顯現，但在任何地方都沒有損害。沒有損害，沒有存在，還拘泥什麼，障礙什麼呢？不需要通過努力來成就，又將用什麼來使它自然而然呢？自然而然卻又不是自然而然，都只是唇齒相依的關係。如果用這些來陳述，就會埋沒宗旨。宗旨不是用意識來陳述的，無法通過見聞來了解。見聞不能解脫，就像水中的月亮。如果在這裡不明白，反而會變成多餘的法。』 一
【English Translation】 This is true liberation. How can one awaken to the wisdom of the saints by merely interpreting the words? The assembly was astonished. Chen (name) smiled, paid respects for the sake of Wu Xiang (Buddhist term, referring to the truth without concrete form), and took his leave. Wu Xiang (name) did not insist on him staying. Initially, Chen (name) visited Xuefeng Cun Gong (name), but did not gain great enlightenment. Later, he served Xuan Sha (name), and finally grasped its profound meaning. He was as famous as Hui Qiu (name), and they were called the Two Great Scholars. Chen (name) was able to keep the important Dharma secret and deeply conceal his talents. However, the monks in the monastery all regarded him as the successor to Xuefeng's (name) Dharma path. Wang Gong (name), the governor of Zhangzhou, invited him to reside in the Stone Mountain Temple west of the city, where he lived for more than ten years. Later, he moved to Luohan Temple, which was dilapidated and unbearable for ordinary people. Only those who forget themselves for the sake of the Dharma would come there. A monk asked: 'What is the one phrase of an Arhat (Buddhist term, referring to one who has cut off all afflictions and reached the highest state of practice)?' Chen (name) said: 'If I tell you, it will become two phrases.' Another person asked: 'It is not the character 'yi' (一), nor is it the character 'ba' (八), what character is it?' Chen (name) said: 'Do you not recognize this character?' That person said: 'I do not recognize it.' Chen (name) said: 'Look at the footnote below it.' Chen (name) once lowered his head and sat listlessly on a broken wooden bed. When he saw a monk coming, he raised his whisk and said: 'Do you understand?' The monk replied: 'Thank you, Abbot, for instructing the student.' Chen (name) said: 'When you see me raise the whisk, you say that I am instructing the student. You see the mountains and the water every day, are they not instructing you?' Again, seeing a monk coming, he raised the whisk, and the monk bowed and praised him. Chen (name) said: 'When you see me raise the whisk, you bow and praise me. There, sweeping the floor, raising the broom, why don't you praise it?' A monk came to report: 'Baofu (name) has passed away.' Chen (name) said: 'Baofu (name) has passed away, Dizang (name) has entered the stupa.' Chen (name) was living in Dizang Temple at that time, which was Stone Mountain Temple. At that time, the students of Buddhism did not understand his meaning. Chen (name) pitied them and wrote a Mingdao Gatha (Gatha, Buddhist term, referring to verses expressing Buddhist principles). The gatha reads: 'The supreme path (Buddhist term, referring to the highest truth) is profound and vast, do not proclaim it with words. To proclaim it with words is not the true guidance, who says it exists? It is everywhere, how can it be compared to truth and falsehood? The distinction between truth and falsehood is merely a hypothesis, like an image in a mirror. Although existence and non-existence appear, they do no harm anywhere. Without harm, without existence, what is there to be attached to, what is there to be obstructed? It does not need to be achieved through effort, what will be used to make it natural? Natural yet not natural, they are all just like lips and teeth. If these are used to explain, the purpose will be buried. The purpose is not explained by consciousness, it cannot be understood through seeing and hearing. Seeing and hearing cannot be liberated, like the moon in the water. If you do not understand this, it will become superfluous Dharma.' One
法有形。翳汝眼睛。眼睛不明。世界崢嶸。我宗奇特。當陽顯赫。佛及眾生。皆承恩力。不在低頭。思量難得。拶破面門。蓋覆乾坤。快須薦取。脫卻根塵。其如不曉。謾說而今。後唐天成三年戊子秋。琛復至閩城舊止。遍游近城諸剎。乃還示微疾。沐浴安坐而化。閱世六十有二。坐四十二夏。阇維收舍利建塔。有得法上首。清涼益禪師。
金陵清涼益禪師(法眼)
禪師諱文益。餘杭魯氏子。七齡秀髮。依新定全偉律師落髮。詣越州開元希覺律師。受具足戒。及覺公盛化四明。益往習毗尼。工文章。覺大奇之。俄辭去。初謁長慶棱道者。無所契悟。與善修洪進。自漳州抵湖外。將發而雨。溪壯不可濟。顧城隅有古寺。解包休于門下。雨不止。入堂。有老僧坐地爐。見益而曰。此行何之。曰行腳去。又問如何是行腳事。對曰不知。曰不知最親。益疑之。三人者附火。舉肇公語。至天地與我同根處。老僧又曰。山河大地與自己。是同是別。益曰同。琛豎兩指。熟視曰。兩個。即起去。益大驚。周行廊廡。讀字額曰石山地藏。顧語修輩曰。此老琛禪師也。意欲留止。語未卒。琛又至。雨已止。業已成行。琛送之問曰。上座尋常說。三界唯心。乃指庭下石曰。此石在心內。在心外。益曰在心內。琛笑曰。行腳人
【現代漢語翻譯】 現代漢語譯本：法有形質，矇蔽你的眼睛。眼睛不明亮，世界就顯得崎嶇不平。我的宗門奇特，光明正大而顯赫。佛和眾生，都承受佛的恩德和力量。不要低頭思量，（這種境界）難以獲得。猛然打破面門，（其真理）覆蓋天地。要快速領悟，脫離根塵（六根和六塵）。如果還不明白，（說再多）也是白費口舌。後唐天成三年戊子秋，琛禪師再次來到閩城舊地。遍游近城各寺廟，然後回來示現輕微疾病，沐浴后安詳坐化。享年六十二歲，坐禪四十二個夏季。火化后收取捨利，建立佛塔。有得法弟子中的佼佼者，清涼益禪師。
金陵清涼益禪師（法眼宗）
禪師名諱文益，是餘杭魯氏之子。七歲時就顯露出聰慧，依新定全偉律師剃度出家。前往越州開元寺拜希覺律師，受具足戒。等到希覺律師在四明弘揚佛法時，文益前去學習毗尼（戒律），擅長文章，希覺律師非常器重他。不久后辭別離去。最初拜訪長慶棱道者，沒有領悟。與善修、洪進，從漳州抵達湖外，將要出發時下雨，溪水湍急無法渡過。看到城角有座古寺，解開包裹在門下休息。雨不停，進入佛堂。有位老僧坐在地爐旁，看到文益就問：『此行去哪裡？』回答說：『行腳去。』又問：『什麼是行腳事？』回答說：『不知道。』老僧說：『不知道最親切。』文益感到疑惑。三人靠近火爐，老僧引用肇公的話，說到『天地與我同根處』。老僧又問：『山河大地與自己，是相同還是不同？』文益說：『相同。』琛禪師豎起兩根手指，仔細看著說：『兩個。』隨即起身離去。文益大驚，在走廊上來回走動，讀到字額上寫著『石山地藏』。回頭對善修等人說：『這位老僧是琛禪師啊。』想要留下來。話還沒說完，琛禪師又來了。雨已經停了，已經準備好要出發了。琛禪師送別時問道：『上座平時說，三界唯心，』於是指著庭院下的石頭說：『這塊石頭在心內，還是在心外？』文益說：『在心內。』琛禪師笑著說：『行腳人。』
【English Translation】 English version: The Dharma has form. It obscures your eyes. When the eyes are not clear, the world appears rugged. My sect is unique, upright and illustrious. Buddhas and sentient beings all receive the grace and power (of the Dharma). Do not lower your head to ponder, (this state) is difficult to attain. Break through the face gate (of ignorance), (its truth) covers the universe. Quickly realize it, and detach from the root dusts (the six senses and their objects). If you still do not understand, (saying more) is in vain. In the autumn of the year Wu Zi, the third year of Tiancheng in the Later Tang Dynasty, Chan Master Chen returned to his old residence in the city of Min. He traveled to various temples near the city, and then returned to show a slight illness, bathed and passed away peacefully in a seated posture. He lived for sixty-two years, and sat in meditation for forty-two summers. After cremation, relics were collected and a pagoda was built. Among his disciples who attained the Dharma, Zen Master Qingliang Yi was the foremost.
Zen Master Qingliang Yi of Jinling (Fayan School)
The Zen Master's name was Wenyi, son of the Lu family of Yuhang. At the age of seven, he showed intelligence and had his head shaved by Lawyer Quanwei of Xinding. He went to Kaiyuan Temple in Yuezhou to study under Lawyer Xijue and received the full precepts. When Lawyer Xijue propagated the Dharma in Siming, Wenyi went to study the Vinaya (discipline), and was skilled in writing, which Lawyer Xijue greatly admired. Soon after, he bid farewell and left. He first visited Daoist Changqing Leng, but did not attain enlightenment. Together with Shanxiu and Hongjin, he arrived outside the lake from Zhangzhou. As they were about to depart, it rained, and the stream was rapid and impassable. Seeing an ancient temple at the corner of the city, they unpacked their bags to rest at the gate. The rain did not stop, so they entered the hall. An old monk was sitting by the ground stove. Seeing Wenyi, he asked: 'Where are you going on this journey?' He replied: 'Going on a pilgrimage.' He asked again: 'What is the matter of pilgrimage?' He replied: 'I do not know.' The old monk said: 'Not knowing is the most intimate.' Wenyi felt doubtful. The three of them approached the stove, and the old monk quoted Zhao Gong's words, saying 'Heaven and earth and I have the same root.' The old monk then asked: 'Are mountains, rivers, the great earth, and oneself the same or different?' Wenyi said: 'The same.' Chan Master Chen raised two fingers, looked closely and said: 'Two.' Then he got up and left. Wenyi was greatly surprised, walked back and forth in the corridor, and read the inscription 'Shishan Dizang (Earth Treasury of Stone Mountain)'. He turned to Shanxiu and the others and said: 'This old monk is Chan Master Chen.' He wanted to stay. Before he finished speaking, Chan Master Chen came again. The rain had stopped, and they were ready to leave. Chan Master Chen saw them off and asked: 'You often say, Venerable, that the three realms are only mind,' then he pointed to the stone in the courtyard and said: 'Is this stone inside the mind or outside the mind?' Wenyi said: 'Inside the mind.' Chan Master Chen smiled and said: 'Pilgrim.'
著甚來由。安塊石在心頭耶。益無以對之。乃俱求抉擇。尋皆出世。益住臨川崇壽。僧子方者問曰。公久親長慶。乃嗣地藏。何意哉。益曰。以不解長慶說。萬象之中獨露身故。子方舉拂子示之。益曰。撥萬象。不撥萬象。子方曰。不撥萬象。益曰。獨露身𡁠。子方曰。撥萬象。益云。萬象之中𠰚。子方於是悟旨。嘆曰。我幾枉度此生。益謂門弟子曰。趙州曰。莫費力也。大好言語。何不仍舊去。世間法尚有門。佛法豈無門。自是不仍舊故。諸佛諸祖。只於仍舊中得。如初夜鐘。不見有絲毫異。得與么恰好。聞時無一聲子鬧。何以故。為及時節。無心曰死。且不是死。止於一切。祇為不仍舊。忽然非次聞時。諸人盡驚愕道。鐘子怪鳴也。且如今日道。孟夏漸熱。則不可。方隔一日。能校多少。向五月一日。道便成賺。須知校絲髮不得。于方便中。向上座道不是時。蓋為賺。所以不仍舊。寶公曰。暫時自肯不追尋。歷劫何曾異今日。還會么。今日只是塵劫。但著衣吃飯。行住坐臥。晨參暮請。一切仍舊。便為無事人也。又曰。見道為本。明道為功。便能得大智慧力。若未得如此。三界可愛底事。直教去盡。才有纖毫。還應未可。祇如汝輩睡時。不瞋便喜。此是三界昏亂。習熟境界。不惺惺。便昏亂。蓋緣汝輩雜亂所致。
【現代漢語翻譯】 現代漢語譯本 有什麼來由呢？好像心裡壓著一塊石頭一樣。益禪師更加無言以對。於是他們一起尋求決斷。不久都出世修行。益禪師住在臨川崇壽寺。僧人子方問道：『您長期親近長慶禪師，卻繼承了地藏禪師的法脈，這是什麼意思呢？』益禪師說：『因為我不理解長慶禪師說的「萬象之中獨露身」這句話。』子方禪師舉起拂子給他看。益禪師問：『撥開萬象，還是不撥開萬象？』子方禪師說：『不撥開萬象。』益禪師說：『那就不能獨露身了。』子方禪師說：『撥開萬象。』益禪師說：『那就在萬象之中了。』子方禪師於是領悟了禪旨，感嘆道：『我幾乎白白度過此生。』益禪師對門下弟子說：『趙州禪師說：「不要費力啊，多好的言語，為什麼不仍然按照原來的樣子去做呢？」世間法尚且有門徑，佛法難道沒有門徑嗎？只是人們不肯仍然按照原來的樣子去做罷了。諸佛諸祖，只是在仍然按照原來的樣子去做中得道的。比如初夜的鐘聲，聽起來沒有絲毫不同，就是這麼恰到好處。聽的時候沒有一絲雜音，為什麼呢？因為及時應節。』無心叫做死，但又不是死，止於一切，只因爲不仍然按照原來的樣子。如果忽然在不該響的時候響起，人們都會驚愕地說：『鐘聲鳴叫得奇怪啊！』比如今天說：『孟夏漸熱』，就不可以，才隔一天，能差多少呢？如果五月初一說，那就成了欺騙。要知道差一絲一毫都不行。在方便之中，向上座說不是時候，是因為欺騙。所以不要仍然按照原來的樣子。寶公說：『暫時自己肯定不追尋，歷劫何曾異今日。』明白了嗎？今天只是塵劫，只要穿衣吃飯，行走坐臥，早參暮請，一切仍然按照原來的樣子，就成了無事人了。 又說：『見道是根本，明道是功夫，便能得到大智慧力。如果還沒有達到如此境界，三界中可愛的事情，都要徹底去除。只要有一絲一毫的留戀，就還不行。』比如你們睡覺的時候，不嗔怒就歡喜，這就是三界的昏亂，是習以為常的境界。不保持清醒，就會昏亂，這是因為你們心懷雜念導致的。
【English Translation】 English version What is the reason for this? It's like having a stone weighing down your heart.' Zen Master Yi was even more speechless. So they both sought a resolution. Soon they both left the secular world to practice. Zen Master Yi resided at Chongshou Temple in Linchuan. The monk Zifang asked: 'You were close to Zen Master Changqing for a long time, yet you inherited the Dharma lineage of Zen Master Dizang. What does this mean?' Zen Master Yi said: 'Because I don't understand Zen Master Changqing's saying, 'The self is uniquely revealed within the myriad phenomena.'' Zen Master Zifang raised a whisk to show him. Zen Master Yi asked: 'Do you brush away the myriad phenomena, or not brush them away?' Zen Master Zifang said: 'I do not brush away the myriad phenomena.' Zen Master Yi said: 'Then the self cannot be uniquely revealed.' Zen Master Zifang said: 'I brush away the myriad phenomena.' Zen Master Yi said: 'Then it is within the myriad phenomena.' Zen Master Zifang then understood the Zen principle and exclaimed: 'I almost wasted this life.' Zen Master Yi said to his disciples: 'Zen Master Zhaozhou said: 'Don't waste your effort, such good words, why not just continue as before?' Even worldly laws have their paths, how could the Buddha-dharma not have a path? It's just that people are unwilling to continue as before. All Buddhas and Patriarchs attained enlightenment by continuing as before. For example, the bell ringing at the beginning of the night sounds no different, it is just so perfect. There is not a single distracting sound when you hear it, why? Because it is timely and appropriate.' Being without mind is called death, but it is not death, it stops at everything, only because it does not continue as before. If it suddenly rings at an inappropriate time, people will be astonished and say: 'The bell is ringing strangely!' For example, if today you say: 'Early summer is getting hot,' that is not right, how much difference can there be in just one day? If you say it on May 1st, then it becomes a deception. You must know that you cannot be off by even a hair's breadth. In the midst of skillful means, telling the senior monk that it is not the right time is a deception. Therefore, do not continue as before. Baogong said: 'Temporarily affirming oneself and not pursuing, how has any kalpa differed from today?' Do you understand? Today is just a kalpa of dust, as long as you wear clothes and eat, walk, stand, sit, and lie down, attend morning and evening services, and everything continues as before, then you become a person without affairs. He also said: 'Seeing the Dao (道) [the Way] is the root, understanding the Dao (道) [the Way] is the effort, then you can obtain great wisdom and power. If you have not yet reached this state, all the things in the Three Realms that are lovable must be completely removed. As long as there is even a trace of attachment, it is still not acceptable.' For example, when you are sleeping, if you are not angry, then you are happy, this is the confusion of the Three Realms, it is a habitual state. If you do not remain awake, you will become confused, this is because your minds are filled with雜念 [mixed thoughts].
古人謂之夾幻金。即是真。其如礦何。若覷得徹骨徹髓。是汝輩力。脫未能如是。觀察他什麼。樓臺殿閣。諸聖未必長把卻汝手。汝未必依而行之。古今如此也。又曰。出家兒。但隨時及節便得。寒即寒。熱即熱。欲識佛性義。當觀時節因緣。古今方便不少。石頭初看肇論。至會萬物為己者。其唯聖人乎。則曰。聖人無己。靡所不己。乃作參同契。首言竺土大仙心。無過此語也。中間亦只尋常說話。夫欲會萬物為自己去。蓋盡大地無一法可見。已而又囑曰。光陰莫虛度。所以告汝輩。但隨時及節。便得。若也移時失候。即虛度光陰。于非色中作色解。于非色作色解。即是移時失候。且道色作非色解。還當得否。若與么會。便是沒交涉。正是癡狂兩頭走。有什麼用處。但守分過時好。嘗指竹問僧曰。還見么。曰見。益曰。竹來眼裡。眼到竹邊。曰總不與么。益笑曰。死急作么。有偈曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。大地山河。誰堅誰變。周顯德五年戊午七月十七日示疾。李國主駕至。慰問甚勤。閏月望。剃髮沐浴。辭眾訖。跏趺而化。顏貌久而如生。閱世七十有四。坐五十有四。夏公卿李建勛已下。素服奉全身。于江寧丹陽鄉建塔。謚大
【現代漢語翻譯】 現代漢語譯本： 古人稱之為『夾幻金』（比喻真理隱藏在虛幻之中）。這本身就是真理。如果它像礦石一樣未被髮掘又該如何呢？如果你們能徹底領悟，那是你們的功勞。如果還不能這樣，觀察它又有什麼用呢？樓臺殿閣，諸位聖人未必會一直拉著你們的手，你們也未必會按照他們的方式去做。自古以來都是如此。又說，出家人，只要順應時節就好。冷就冷，熱就熱。想要了解佛性的意義，應當觀察時節因緣。古往今來方便法門不少。石頭希遷禪師最初看《肇論》，讀到『會萬物為己者，其唯聖人乎』（能夠將萬物融會貫通為自身，大概只有聖人才能做到吧）時，就說：『聖人無己，靡所不己』（聖人沒有自我，又無所不是自我）。於是創作了《參同契》，開篇就說『竺土大仙心』（印度佛陀的心法），沒有超過這句話的。中間也只是尋常的說話。想要將萬物融會貫通為自身，是因為整個大地沒有一法可以執著。之後又囑咐說：『光陰莫虛度』（不要虛度光陰）。所以告訴你們，只要順應時節就好。如果錯過了時機，就是虛度光陰。在非色法中作色法的理解，在非色法中作色法的理解，就是錯過了時機。那麼，將色法理解為非色法，可以嗎？如果這樣理解，就是毫無關係，正是癡狂兩頭跑，有什麼用處呢？只要安分守時就好。曾經指著竹子問僧人說：『看見了嗎？』僧人說：『看見了。』法眼文益禪師說：『是竹子來到眼裡，還是眼睛到竹子那邊？』僧人說：『總不是這樣。』法眼文益禪師笑著說：『死到臨頭還這麼執著！』有偈語說：『三界唯心，萬法唯識。唯識唯心，眼聲耳（此處原文有誤，應為眼聲耳色）。不到耳，聲何觸眼？眼色耳聲，萬法成辦。萬法匪緣，豈觀如幻？大地山河，誰堅誰變？』 周顯德五年戊午七月十七日，示現疾病。李國主親自駕臨，慰問非常慇勤。閏八月十五日，剃髮沐浴，向大眾告別完畢，結跏趺坐而圓寂。顏容相貌很久都像活著一樣。享年七十四歲，坐禪五十四年。夏公卿李建勛以下，身穿素服護送全身，在江寧丹陽鄉建造佛塔。謚號大。
【English Translation】 English version: The ancients called it 'Jia Huan Jin' (referring to the truth hidden within illusion). This itself is the truth. But what if it is like ore, unmined? If you can thoroughly comprehend it, that is your merit. If you cannot yet do so, what is the use of observing it? Palaces and pavilions, the saints may not always hold your hand, and you may not necessarily follow their ways. It has been like this since ancient times. It is also said that a monk should simply adapt to the times and seasons. Cold is cold, and hot is hot. If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance. There are many expedient methods from ancient times to the present. When Shitou Xiqian (a Chan master) first read the Zhaolun, upon reaching the phrase 'He who unites all things with himself, is he not a sage?' he said, 'The sage has no self, yet there is nothing that is not self.' Thus, he composed the Cantongqi, beginning with 'The mind of the great immortal of India,' nothing surpasses this statement. The middle part is just ordinary talk. The desire to unite all things with oneself is because there is not a single dharma on the entire earth that can be clung to. Afterwards, he exhorted, 'Do not waste time.' Therefore, I tell you, simply adapt to the times and seasons. If you miss the opportunity, you waste time. To interpret color in non-color, to interpret color in non-color, is to miss the opportunity. Then, is it acceptable to interpret color as non-color? If you understand it that way, it is completely irrelevant, and you are just running madly in both directions. What use is that? It is better to be content and pass the time well. He once pointed to bamboo and asked a monk, 'Do you see it?' The monk said, 'I see it.' Fayan Wenyi (a Chan master) said, 'Does the bamboo come to the eye, or does the eye go to the bamboo?' The monk said, 'It is not like that at all.' Fayan Wenyi smiled and said, 'Why are you so attached even when death is imminent!' There is a verse that says, 'The three realms are only mind, all dharmas are only consciousness. Only consciousness is only mind, eye, sound, ear, * (the original text is incorrect here, it should be eye, sound, ear, form).* does not reach the ear, how can sound touch the eye? Eye, form, ear, sound, all dharmas are accomplished. All dharmas are not caused by conditions, how can they be viewed as illusory? The mountains and rivers of the earth, who is firm and who changes?' On the 17th day of the seventh month of the fifth year of Zhou Xiande (958 AD), he manifested illness. The ruler of the Li state personally came to inquire with great concern. On the 15th day of the eighth intercalary month, he shaved his head, bathed, and bid farewell to the assembly, then sat in full lotus posture and passed away. His countenance remained lifelike for a long time. He lived to the age of seventy-four, and sat in meditation for fifty-four years. Xia Gongqing Li Jianxun and others, wearing plain clothes, escorted his whole body and built a pagoda in Danyang Township, Jiangning. His posthumous title was Da.
法眼禪師。
贊曰。玄沙論三句。初無金銀銅輪之語。不然。殆與教乘何異哉。琛公精深廣大。唯以直下便見。擬成剩法為要。非三句所能管攝也。益以仍舊自處。以絕滲漏句為物。頗事邊幅。而永明乃其的孫。豈所謂深山大澤。龍蛇所由生者耶。
禪林僧寶傳卷第四 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第五
宋明白庵居沙門 惠洪 撰
潭州石霜諸禪師
禪師名慶諸。廬陵新淦陳氏子也。生而神俊。標緻閑暇。年十三。獨遊南昌。愛西山。往遊覽忘返。沙門紹鑾與語奇之。謂人曰。此兒自奮如此。他日未易量也。容納之。諸事之。十年如一日。乃剃髮。詣嵩岳受具。時洛下毗尼之學盛。諸睨視講席。良久而去。有勸之者。諸不答。聞湘中有南宗法道。往造大溈。時祐禪師。席下萬指。諸愿籍名役作。勤勞杵臼間甚久。祐見之簸處曰。檀信物不可拋撒。曰不敢。祐俯拾得一粒曰。此非拋撒者耶。諸擬對之。祐曰。勿輕此一粒。百千粒從此粒生。曰即如是。此粒從何生乎。祐為大笑。明日昇座曰。大眾米里有蟲。然諸疑終不決。至道吾智禪師所依止。問曰。和尚百年後。有人問極則事。如何向伊道。智喚沙彌。沙彌至。智曰添凈瓶水著。卻
【現代漢語翻譯】 現代漢語譯本： 法眼禪師。
讚語說：玄沙（Xuan Sha）論述三句，最初沒有金輪、銀輪、銅輪的說法。如果不是這樣，那和教義的差別在哪裡呢？琛公（Chen Gong）精深廣大，只用直截了當的方式就能領悟，如果想要用多餘的方法來達到目的，那就不是三句所能概括的了。益禪師仍然保持原樣，用杜絕滲漏句來教導他人，頗為注重形式。而永明（Yong Ming）是他的嫡系傳人，這不就是所謂的深山大澤，龍蛇產生的地方嗎？
《禪林僧寶傳》卷第四 《卍新續藏》第79冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第五
宋朝明白庵的居士沙門 惠洪 撰寫
潭州石霜諸禪師
禪師名叫慶諸（Qing Zhu），是廬陵新淦陳氏的兒子。他天生聰慧俊朗，氣質閒適。十三歲時，獨自遊歷南昌，喜愛西山，前往遊覽而流連忘返。沙門紹鑾（Shao Luan）與他交談后，覺得他非常奇特，對人說：『這個孩子如此奮發，將來不可限量。』於是接納了他，讓他負責各種事務，十年如一日。之後他剃度出家，前往嵩岳受戒。當時洛陽的毗尼（Vinaya，戒律）之學非常興盛，慶諸看了看講席，很久之後離開了。有人勸他留下，慶諸沒有回答。聽說湘中有南宗的佛法，於是前往拜訪大溈山。當時祐禪師（You Chanshi）門下有很多弟子，慶諸希望登記在冊做雜役，勤勞地在杵臼之間工作了很久。祐禪師看到他在簸米時說：『信徒的供養不能拋撒。』慶諸回答說：『不敢。』祐禪師彎腰撿起一粒米說：『這難道不是拋撒嗎？』慶諸想要回答，祐禪師說：『不要輕視這一粒米，成百上千粒米都是從這一粒米產生的。』慶諸說：『既然如此，那麼這粒米是從哪裡產生的呢？』祐禪師大笑。第二天升座說法時說：『各位，米里有蟲。』然而慶諸的疑惑始終沒有解決。之後他到道吾智禪師（Dao Wu Zhi Chanshi）那裡依止，問道：『和尚百年之後，如果有人問什麼是極則之事，應該如何回答他呢？』智禪師叫喚沙彌（Shami，小和尚）。沙彌來到后，智禪師說：『往凈瓶里添水。』
【English Translation】 English version: Chan Master Fayan (Fa-yen).
The eulogy says: Xuansha (Xuan Sha) discusses the three phrases, initially without the words of golden, silver, or bronze wheels. If not, what difference would there be from the teachings? Chen Gong (Chen Gong) is profound and vast, seeing directly. Trying to achieve the goal with redundant methods is beyond what the three phrases can encompass. Chan Master Yi still remains as before, using the phrase of cutting off leakage to teach others, paying much attention to form. Yongming (Yong Ming) is his direct descendant. Isn't this what is called the deep mountains and great swamps, where dragons and snakes are born?
Chronicles of the Sangha Treasures in the Chan Forest, Volume 4 Supplement to the Wan (卍) Tripitaka, Volume 79, No. 1560, Chronicles of the Sangha Treasures in the Chan Forest
Chronicles of the Sangha Treasures in the Chan Forest, Volume 5
Compiled by Huihong (Hui-hong), a Layman-Monk of the Mingbai Hermitage in the Song Dynasty
Chan Masters of Shishuang in Tanzhou
The Chan Master's name was Qingzhu (Qing Zhu), son of the Chen family of Xingan in Luling. He was born intelligent and handsome, with a leisurely demeanor. At the age of thirteen, he traveled alone to Nanchang, loved West Mountain, and lingered there, forgetting to return. The Shramana Shaoluan (Shao Luan) spoke with him and found him extraordinary, saying to others, 'This child is so motivated; his future is immeasurable.' So he accepted him and had him take care of various matters, which he did for ten years as if it were one day. Then he shaved his head and went to Mount Song to receive the precepts. At that time, the study of Vinaya (Vinaya, discipline) was flourishing in Luoyang. Qingzhu glanced at the lecture seat, and after a long time, left. Someone tried to persuade him to stay, but Qingzhu did not answer. Hearing that there was the Southern School of Dharma in Xiang, he went to visit Mount Dawei. At that time, Chan Master You (You Chanshi) had many disciples. Qingzhu wished to register as a worker, diligently working between the mortar and pestle for a long time. Chan Master You saw him winnowing rice and said, 'The offerings of the faithful should not be scattered.' Qingzhu replied, 'I dare not.' Chan Master You bent down and picked up a grain of rice, saying, 'Isn't this scattering?' Qingzhu wanted to answer, but Chan Master You said, 'Do not despise this one grain of rice; hundreds and thousands of grains are born from this one grain.' Qingzhu said, 'If that is so, where does this grain come from?' Chan Master You laughed loudly. The next day, when he ascended the seat to preach, he said, 'Everyone, there are worms in the rice.' However, Qingzhu's doubts were never resolved. Later, he went to Chan Master Zhi of Daowu (Dao Wu Zhi Chanshi) to rely on him, and asked, 'After the Master passes away, if someone asks what the ultimate matter is, how should I answer him?' Chan Master Zhi called the Shami (Shami, novice monk). When the Shami arrived, Chan Master Zhi said, 'Add water to the clean bottle.'
問諸曰。汝適何所問。諸理前語。智即起去。諸於是悟其旨。時方為二夏僧。去隱於瀏陽之陶家坊。人無知者。有僧自洞山來。諸問。價公比有何言句。曰洞山曰。初秋夏末。直須向萬里無寸草處去。然對之者。多不契。諸曰。何不道。出門便是草。洞山旋聞其語。驚曰。瀏陽乃有古佛耶。自是僧多往依之。乃住成法席。號霜華山。山去道吾密邇。智公將化。以諸為正傳。棄其眾從諸。諸迎居正寢。智行必掖。坐必侍。智歿時。眾已輻湊如雲。謂眾曰。一代時教。整理時人手腳。凡有其由。皆落在今時。直至法身非身。名為極致。而我輩沙門。全無肯路。若分即差。不分即坐著泥水。但由心意。妄說見聞。僧問。如何是西來意。曰空中一片石。僧禮拜。曰會么。曰不會。諸曰。賴汝不會。汝若會打破汝頭。諸坐室中。僧窗外問。咫尺之間。為什麼不見師顏。諸曰。我道遍界不曾藏。僧至雪峰。舉似存禪師而曰。石霜意旨如何。存公曰。什麼處不是石霜。後傳此語至諸。諸笑曰。老漢有什麼死急。諸不出霜華二十年。學者刻意。師慕至堂中。有不臥。屹然枯株者。天下謂之枯木眾。唐僖宗聞其名。遣使赍賜紫伽梨。諸不受。光啟四年戊申二月二十日己亥。安坐而化。閱世八十有二。坐五十有九夏。葬全身於寺之西北隅。
【現代漢語翻譯】 問大家說：『你們剛才問了些什麼？』智公把之前的話說了一遍，智公聽后就離開了。大家因此領悟了他的旨意。當時，大家還是個年輕的僧人，在瀏陽的陶家坊隱居，沒有人知道他。有個僧人從洞山來，大家問：『價公最近有什麼言語？』僧人說洞山說：『初秋夏末，必須向萬里無寸草的地方去。』然而，對此回答的人，大多不能契合他的意思。大家說：『為什麼不說，出門便是草。』洞山後來聽說了這句話，驚訝地說：『瀏陽竟然有古佛嗎？』從此，很多僧人前往依附他，於是住下來形成了道場，號為霜華山。霜華山離道吾很近。智公將要圓寂時，把大家作為正法傳人，拋棄了他的眾多弟子而跟隨大家。大家迎接他住在正房，智公行走必定要大家攙扶，坐下必定要大家侍奉。智公圓寂時，眾人已經像云一樣聚集。大家對眾人說：『一代時教，整理時人的手腳，凡是有其由來，都落在了今時。直到法身非身，才名為極致。而我們這些沙門，完全沒有肯定的道路。如果分別，就錯了；如果不分別，就坐在泥水裡。只是憑藉心意，妄說見聞。』 僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』大家說：『空中一片石。』僧人禮拜。大家問：『會了嗎？』僧人說：『不會。』大家說：『幸虧你不會，你如果會就打破你的頭。』大家坐在房間里，僧人在窗外問：『咫尺之間，為什麼不見師父的顏容？』大家說：『我說遍界不曾藏。』 僧人到雪峰，把這件事告訴了存禪師，並問：『石霜（Shishuang）的意旨如何？』存禪師說：『什麼地方不是石霜（Shishuang）？』後來把這句話傳到大家那裡，大家笑著說：『老漢有什麼死急。』大家不出霜華山二十年，學者刻意學習，師父的仰慕者來到堂中，有人不睡覺，像枯樹一樣屹立在那裡，天下人稱他們為枯木眾。唐僖宗聽說了他的名聲，派使者送來紫伽梨（一種袈裟），大家不接受。光啟四年戊申二月二十日己亥，安然坐化。享年八十二歲，坐禪五十九個夏天。全身葬在寺的西北角。
【English Translation】 Asked everyone, 'What did you ask just now?' Zhigong (智公) repeated what he had said earlier, and Zhigong (智公) left after hearing it. Everyone then understood his meaning. At that time, everyone was still a young monk, living in seclusion in Taojiafang (陶家坊) in Liuyang (瀏陽), and no one knew him. A monk came from Dongshan (洞山), and everyone asked, 'What words has Jia Gong (價公) spoken recently?' The monk said that Dongshan (洞山) said, 'In early autumn and late summer, one must go to a place where there is not an inch of grass for ten thousand miles.' However, most of those who responded to this did not understand his meaning. Everyone said, 'Why not say, 'The moment you step out the door, there is grass.' Later, Dongshan (洞山) heard this sentence and said in surprise, 'Is there an ancient Buddha in Liuyang (瀏陽)?' From then on, many monks went to rely on him, and thus he settled down and formed a monastery, named Shuanghua Mountain (霜華山). Shuanghua Mountain (霜華山) was very close to Daowu (道吾). When Zhigong (智公) was about to pass away, he took everyone as the successor of the Dharma, abandoning his many disciples and following everyone. Everyone welcomed him to live in the main room, and Zhigong (智公) had to be supported by everyone when walking, and had to be attended by everyone when sitting. When Zhigong (智公) passed away, the crowd had already gathered like clouds. Everyone said to the crowd, 'The teachings of a generation, sorting out the hands and feet of people of the time, everything that has its origin, falls in this time. Only when the Dharmakaya (法身) is non-body, is it called the ultimate. But we monks have no definite path. If we differentiate, we are wrong; if we do not differentiate, we are sitting in mud and water. Just relying on the mind, falsely speaking of what we see and hear.' A monk asked, 'What is the meaning of the Westward Journey (西來意) (the true essence of Zen Buddhism brought by Bodhidharma from the West)?' Everyone said, 'A piece of stone in the sky.' The monk bowed. Everyone asked, 'Do you understand?' The monk said, 'I don't understand.' Everyone said, 'Fortunately, you don't understand, if you understand, I will break your head.' Everyone sat in the room, and the monk asked from outside the window, 'Why can't I see the master's face within a short distance?' Everyone said, 'I say that the entire realm has never been hidden.' The monk went to Xuefeng (雪峰), told Zen Master Cun (存禪師) about this, and asked, 'What is the meaning of Shishuang (石霜)?' Zen Master Cun (存禪師) said, 'Where is not Shishuang (石霜)?' Later, this sentence was passed on to everyone, and everyone laughed and said, 'Why is the old man in such a hurry to die?' Everyone did not leave Shuanghua Mountain (霜華山) for twenty years, and scholars studied diligently. Those who admired the master came to the hall, and some did not sleep, standing there like withered trees, and the world called them the withered wood crowd. Emperor Xizong (僖宗) of Tang (唐) heard of his reputation and sent an envoy to present a purple kasaya (伽梨) (a type of robe), which everyone did not accept. On the 20th day of the second month of the fourth year of Guangqi (光啟) (Wushen year) (戊申), he passed away peacefully while sitting in meditation. He lived to be eighty-two years old and sat in meditation for fifty-nine summers. His whole body was buried in the northwest corner of the temple.
謚普會。塔曰無相。有得法上首兩人。龍湖聞禪師。九峰干禪師。
邵武龍湖聞禪師
禪師名普聞。唐僖宗太子。生而吉祥。眉目風骨。清真如𦘕。不茹葷。僖宗鍾愛之。然以其無經世意。百計陶寫之終不回。聞霜華之風。夢寐想見。中和元年。天下大亂。僖宗幸蜀。親王宗室皆逃亡。不相保守。聞斷髮逸游。人無知者。造石霜。諸與語嘆異曰。汝乘願力而來乃生帝王家。脫身從我。火中芙蓉也。聞夜入室。懇曰。祖師別傳事。肯以相付乎。諸曰。勿謗祖師。曰天下宗旨盛大。豈妄為之耶。諸曰是實事。曰師意如何。諸曰待案山點頭。即向汝說破。聞俯而惟曰。大奇。汗下再拜。即日辭去。至邵武城外。見山郁然深秀。問父老。彼有居者否。曰有一苦行。隱其中。聞撥草。望煙起處獨進。苦行見至。欣然讓其廬曰。上人當興此。長揖而去。不知所之。聞飯木實飲谷而住十餘年。一日有老人來拜謁。聞曰。丈夫家何許。至此何求。老人曰。我家此山。有求于師。然我非人龍也。以疲墮行雨不職。上天有罰。當死。賴道力可脫。聞曰。汝得罪上帝。我何能致力。雖然汝當易形來。俄失老人所在。視座榻旁。有小蛇尺許。延緣入袖中屈蟠。暮夜風雷挾坐榻。電砰雨射。山嶽為搖振。而聞危坐不傾。達旦晴霽。垂
【現代漢語翻譯】 現代漢語譯本：謚號為普會（Posthumous title），塔名為無相（Nameless Stupa）。有兩位得到真傳的首座弟子，分別是龍湖聞禪師和九峰干禪師。
邵武龍湖聞禪師
禪師法名普聞，是唐僖宗的太子。他生來就帶有吉祥之兆，眉目和風骨都『如畫』（as if painted）。他不吃葷腥，僖宗非常寵愛他。然而，因為他沒有治理天下的意願，僖宗想盡辦法來培養他，最終也沒能改變他的想法。普聞禪師聽聞霜華寺的風采，夢寐以求地想要去那裡。中和元年，天下大亂，僖宗逃往蜀地，親王和宗室都各自逃命，不能互相照應。普聞禪師剃髮后獨自出游，沒有人知道他的行蹤。他來到石霜寺，石霜禪師與他交談后，感嘆地說：『你是乘著願力而來的，卻出生在帝王之家，能脫身跟隨我，真是火中芙蓉啊！』普聞禪師晚上進入石霜禪師的房間，懇切地說：『祖師別傳的事，肯傳授給我嗎？』石霜禪師說：『不要誹謗祖師。』普聞禪師說：『天下的宗旨如此盛大，難道是虛妄的嗎？』石霜禪師說：『這是真實的事情。』普聞禪師說：『您的意思是怎樣呢？』石霜禪師說：『等到案山點頭，我就向你說明。』普聞禪師低頭思考，說：『太神奇了！』汗流浹背，再次拜謝。當天就告辭離去。到達邵武城外，看到一座山鬱鬱蔥蔥，非常秀麗，就問當地的老人：『那裡有人居住嗎？』老人說：『有一個苦行僧，隱居在其中。』普聞禪師撥開草叢，朝著冒煙的地方獨自前進。苦行僧看到他到來，高興地讓出自己的住所，說：『上人您應當在這裡興盛佛法。』說完，就作揖離去，不知去了哪裡。普聞禪師以樹上的果實為食物，喝山谷里的水，住了十多年。有一天，一位老人前來拜謁。普聞禪師問：『您是哪裡人？到這裡有什麼要求？』老人說：『我家就在這座山裡，有事請求您。但我不是人，是龍。因為我疲憊懶惰，沒有盡職行雨，上天要懲罰我，我快要死了。幸好有您的道力可以解救。』普聞禪師說：『你得罪了上帝，我怎麼能幫得上忙呢？雖然如此，你應當改變形體來見我。』話音剛落，老人就不見了。普聞禪師看到座榻旁邊，有一條一尺左右的小蛇，蜿蜒爬入他的袖中盤踞著。到了晚上，狂風雷電夾雜著雨水襲擊座榻，電閃雷鳴，山嶽搖動。而普聞禪師危坐不動。直到天亮，天氣放晴，他垂...
【English Translation】 English version: His posthumous title was Pu Hui (普會), and his stupa was named Wu Xiang (無相). He had two leading disciples who received his Dharma transmission: Chan Master Longhu Wen and Chan Master Jiufeng Gan.
Chan Master Longhu Wen of Shaowu
The Chan Master's Dharma name was Pu Wen (普聞), and he was a prince of Emperor Xizong of the Tang Dynasty. He was born with auspicious signs, and his eyebrows and demeanor were 『like a painting』 (如畫). He did not eat meat, and Emperor Xizong loved him very much. However, because he had no intention of governing the country, Emperor Xizong tried every means to cultivate him, but ultimately failed to change his mind. Chan Master Pu Wen heard of the splendor of Shuanghua Temple and dreamed of going there. In the first year of Zhonghe, the world was in great chaos, and Emperor Xizong fled to Shu. The princes and members of the imperial family all fled for their lives, unable to take care of each other. Chan Master Pu Wen shaved his head and traveled alone, and no one knew his whereabouts. He came to Shishuang Temple, and after Chan Master Shishuang spoke with him, he exclaimed: 『You have come by the power of your vows, but you were born into an imperial family. To be able to escape and follow me is truly a lotus flower in the fire!』 Chan Master Pu Wen entered Chan Master Shishuang's room at night and earnestly said: 『Are you willing to impart to me the special transmission of the Patriarchs?』 Chan Master Shishuang said: 『Do not slander the Patriarchs.』 Chan Master Pu Wen said: 『The teachings of the world are so grand, could they be false?』 Chan Master Shishuang said: 『This is the truth.』 Chan Master Pu Wen said: 『What do you mean?』 Chan Master Shishuang said: 『When Anshan nods, I will explain it to you.』 Chan Master Pu Wen lowered his head and thought, saying: 『How amazing!』 He was covered in sweat and bowed again. That day, he bid farewell and left. When he arrived outside Shaowu City, he saw a lush and beautiful mountain and asked the local elders: 『Does anyone live there?』 The elders said: 『There is an ascetic monk who lives in seclusion there.』 Chan Master Pu Wen pushed aside the grass and advanced alone towards the place where smoke was rising. The ascetic monk saw him arrive and happily gave up his dwelling, saying: 『You should flourish the Dharma here.』 After saying this, he bowed and left, and no one knew where he went. Chan Master Pu Wen lived for more than ten years, eating the fruits of the trees and drinking the water of the valleys. One day, an old man came to pay his respects. Chan Master Pu Wen asked: 『Where are you from? What do you seek here?』 The old man said: 『My home is in this mountain, and I have a request for you. But I am not a human, I am a dragon. Because I am tired and lazy and have not fulfilled my duty to bring rain, Heaven is going to punish me, and I am about to die. Fortunately, your spiritual power can save me.』 Chan Master Pu Wen said: 『You have offended God, how can I help you? Nevertheless, you should change your form to see me.』 As soon as he finished speaking, the old man disappeared. Chan Master Pu Wen saw a small snake about a foot long beside the seat, wriggling into his sleeve and coiling there. At night, a storm of wind, thunder, and lightning struck the seat, and the mountains shook. But Chan Master Pu Wen sat upright and did not move. Until dawn, the weather cleared, and he lowered...
袖蛇墮地而去。頃有老人至。泣淚曰。自非大士之力。為血腥穢此山矣。念何以報厚德。即穴巖下為泉曰。他日眾多無水。何以成叢林。此泉所以延師也。泉今為湖。在半山。號龍湖。邦人聞其事。富者施財。貧者施力。翕然而成樓觀。游僧至如歸。湖之側有神。極靈禍福。此邦民俗畏敬之。四時以牲饗祭。聞杖䇿至廟。與之約曰。能食素持不殺。戒乃可為鄰。不然。道不同。不相為謀。何山不可居乎。是夕邦之父老。夢神告語曰。聞禪師為我受戒。我不復血食。祭我當如比丘飯足矣。自是神顯異跡。護持此山。聞將化。令擊鐘集眾。跏趺而坐。說偈。我逃世難來出家。宗師指示個歇處。住山聚眾三十年。對人不欲輕分付。今日分明說似君。我斂目時齊聽取。於是斂目安坐。寂然良久。撼之已化矣。塔于本山。謚圓覺禪師。史不書名。但書僖宗二子。建王宸。益王升。然亦失其母氏位。及薨年月。傳不書。聞受業受具所。讀偈曰。我逃世難來出家。疑石霜亦其落髮師歟。
筠州九峰䖍禪師
禪師名道䖍。劉氏。福州侯官人也。容姿開豁明濟。氣壓叢林。至霜華。諸禪師見之。謂人曰。此道人從上宗門爪牙也。諸歿時。䖍作侍者。眾請堂中第一座。嗣諸住持。方議次。䖍犯眾曰。未可。須明先師意旨。乃可
【現代漢語翻譯】 現代漢語譯本： 袖蛇掉落地面離開了。不久，一位老人來到，哭泣著說：『如果不是大士（菩薩的尊稱）的力量，這座山就要被血腥玷污了。』想著該如何報答這深厚的恩德，便在巖石下鑿出一個泉眼，說：『將來人多缺水，如何形成叢林？這泉水就是用來供養師父的。』泉水現在成了湖，在半山腰，叫做龍湖。當地人聽說了這件事，富人出錢，窮人出力，很快就建成了樓閣。遊方的僧人來到這裡就像回到家一樣。湖邊有一位神，非常靈驗，能帶來災禍或幸福，當地百姓都敬畏他。每逢四季都用牲畜祭祀。聞禪師拿著手杖來到廟裡，與神約定說：『你能吃素，堅持不殺生，受持戒律，才可以做鄰居。不然，道不同不相爲謀。哪裡沒有山可以居住呢？』當天晚上，當地的父老們，夢見神告訴他們說：『聽說禪師要為我授戒，我不再吃血食了。祭祀我應當像供養比丘（出家男子）一樣，飯食充足就可以了。』從此以後，神顯示出奇異的跡象，護持這座山。聞禪師將要圓寂時，讓人敲鐘召集大眾，跏趺而坐，說了偈語：『我爲了逃避世間的災難而出家，宗師指示我一個安歇的地方。住山聚眾三十年，對於人不敢輕易地交付。今天明白地告訴你們，我閉上眼睛的時候一起聽著。』於是閉上眼睛安然坐著，寂靜了很久。搖動他，已經圓寂了。塔建在本山。謚號為圓覺禪師。史書沒有記載他的名字，只記載他是僖宗的兩個兒子，建王宸、益王升。然而也遺失了他們的母親的地位，以及去世的年月。傳記沒有記載聞禪師在哪裡受業、受具足戒，讀到偈語說：『我爲了逃避世間的災難而出家。』懷疑石霜禪師也是他剃度的師父吧。
筠州九峰䖍禪師
禪師名叫道䖍（法號），俗姓劉，是福州侯官人。容貌氣度開朗豁達，才華橫溢，氣勢壓倒叢林。到霜華禪師那裡，各位禪師見到他，對人說：『這位道人是從上宗門的得力干將。』諸禪師圓寂時，䖍禪師擔任侍者。大眾請他擔任寺院的第一座，繼承諸禪師住持的地位。正在商議的時候，䖍禪師反對大家說：『還不行。必須明白先師的意旨，才可以。』
【English Translation】 English version: The sleeve snake fell to the ground and left. Soon, an old man arrived, weeping and saying, 'If not for the power of the Great Being (a respectful title for Bodhisattvas), this mountain would have been defiled by blood.' Thinking about how to repay this profound virtue, he dug a spring under the rock, saying, 'In the future, when there are many people and a shortage of water, how can a monastery be formed? This spring is for supporting the master.' The spring is now a lake, located halfway up the mountain, called Dragon Lake. The locals heard about this, the rich contributed money, and the poor contributed labor, and soon a pavilion was built. Wandering monks came here as if returning home. There is a spirit by the lake, very efficacious, bringing disaster or happiness, and the local people revere him. Every season, they offer sacrifices of livestock. Zen Master Wen arrived at the temple with his staff and made an agreement with the spirit, saying, 'If you can be vegetarian, abstain from killing, and uphold the precepts, then you can be a neighbor. Otherwise, our paths are different, and we cannot work together. Where is there no mountain to live on?' That night, the local elders dreamed that the spirit told them, 'I heard that the Zen master will ordain me, and I will no longer eat blood sacrifices. Offerings to me should be like offerings to a Bhikkhu (ordained male monastic), with sufficient food.' From then on, the spirit displayed extraordinary signs, protecting this mountain. When Zen Master Wen was about to pass away, he had the bell rung to gather the assembly, sat in the lotus position, and spoke a verse: 'I fled the difficulties of the world to become a monk, the master pointed out a place for me to rest. Living on the mountain and gathering the assembly for thirty years, I dare not easily entrust it to others. Today I clearly tell you, listen together when I close my eyes.' Then he closed his eyes and sat peacefully, silent for a long time. When they shook him, he had already passed away. A pagoda was built on this mountain. His posthumous title was Zen Master Yuánjué (Perfect Enlightenment). The historical records do not record his name, only that he was the second son of Emperor Xizong, Prince Jian Chén and Prince Yi Shēng. However, the status of their mother and the years of their death were also lost. The biography does not record where Zen Master Wen received his studies and full ordination, reading the verse, 'I fled the difficulties of the world to become a monk.' It is suspected that Zen Master Shishuang was also his ordination master.
Zen Master Qián of Jiufeng Mountain in Yun Prefecture
The Zen master's name was Dàoqián (Dharma name), his surname was Liu, and he was from Houguan in Fuzhou. His appearance and demeanor were open and generous, his talent was overflowing, and his aura overwhelmed the monastery. When he arrived at Zen Master Shuanghua's place, the Zen masters saw him and said to others, 'This monk is a capable assistant of the ancestral school.' When Zen Master Zhu passed away, Zen Master Qián served as his attendant. The assembly asked him to be the first seat in the monastery and inherit the position of abbot held by Zen Master Zhu. While they were discussing, Zen Master Qián objected to everyone, saying, 'Not yet. We must understand the intention of the late master before we can.'
耳。眾曰。先師何意。䖍曰。只如道。古廟香爐。一條白煉如何會。第一座曰。是明一色邊事。䖍曰。果不會先師意。於是第一座者。起炷香誓曰。我若會先師意。香菸滅則我脫去。不然煙滅不能脫。言卒而脫去。䖍拊其背曰。坐脫立亡不無。首座會先師意。即未也。廬于普會塔之旁。三年而去。經行於末山之下。住崇福寺。僧問無間中人。行什麼行。曰。畜生行。曰。畜生復行什麼行。曰。無間行。曰。此猶是長生路上人。曰。汝須知有不共命者。曰不共什麼命。曰長生氣不常。復曰。大眾還得命么。欲知命。流泉是命。湛寂是身。千波競起。是文殊境界。一亙晴空。是普賢床榻。其次借一句子。是指月。于中事是話月。從上宗門中事。如節度使符信。且如諸先德。未建許多名目。指陳已前。諸人約什麼體格商量。這裡不假三寸。試話會看。不假耳根試采聽看。不假兩眼試辨白看。所以道。聲前拋不出。句后不藏形。盡乾坤都來。是汝當人個自體。向什麼處。安眼耳鼻舌。莫向意根下。圖度作解。盡未來際。亦未有休歇分。所以古人道。擬將心意學玄宗。大似西行卻向東。先是馬大師。歿于豫章開元寺。門弟子懷海智藏輩。葬舍利于海昏石門。海亦廬塔十餘年。乃㳂馮川上車輪峰。逢司馬頭陀勸海留止。因不復還石
【現代漢語翻譯】 現代漢語譯本 耳。眾僧問道：『先師（指馬祖道一）是什麼意思？』 智侁回答說：『就如「道」，古廟裡的香爐，一條白色的金屬鏈子，如何理解？』 第一座（寺院中的職位）回答說：『這是明一色（指純粹、不雜）的邊事（指邊界上的事情）。』 智侁說：『果然不理解先師的意思。』 於是第一座點燃一支香，發誓說：『我如果理解先師的意思，香燃盡時我就能脫去（指解脫生死）。如果不能理解，香燃盡我也不能脫去。』說完，他就脫去了（指坐化）。 智侁拍著他的背說：『坐脫立亡（指生死自在）不是沒有，但首座你理解先師的意思，還差得遠。』 （智侁）在普會塔旁邊搭了個茅棚住了三年後離開，在末山下行走，住在崇福寺。 有僧人問：『無間（指無間地獄）中的人，行什麼行？』 智侁回答說：『畜生行。』 僧人問：『畜生又行什麼行？』 智侁回答說：『無間行。』 僧人說：『這還是長生路上的人。』 智侁說：『你須知有不共命者（指超越生死命運的人）。』 僧人問：『不共什麼命？』 智侁回答說：『長生氣不常（指長生之氣並非永恒）。』 智侁又說：『大眾還得命么（指大眾還能把握自己的生命嗎）？欲知命，流泉是命，湛寂是身（指清澈的泉水是生命，澄澈的寂靜是身）。千波競起，是文殊（Manjusri）境界（指文殊菩薩的智慧境界），一亙晴空，是普賢（Samantabhadra）床榻（指普賢菩薩的行愿）。』 其次，借一句子，是指月（指用手指指向月亮）。于中事是話月（指談論月亮）。從上宗門中事，如節度使符信（指禪宗的事情就像節度使的符信一樣重要）。且如諸先德，未建許多名目指陳已前，諸人約什麼體格商量（指先德們在沒有建立這麼多名目之前，人們用什麼方式來商量事情）？這裡不假三寸（指不依靠三寸不爛之舌），試話會看。不假耳根試采聽看（指不依靠耳朵去聽）。不假兩眼試辨白看（指不依靠眼睛去分辨）。所以道，聲前拋不出，句后不藏形（指在聲音出現之前無法拋出，在語句之後無法隱藏）。盡乾坤都來，是汝當人個自體（指整個宇宙都是你當下的自體）。向什麼處，安眼耳鼻舌（指在哪裡安放眼耳鼻舌）？莫向意根下，圖度作解（指不要在意識的根源下，試圖猜測理解）。盡未來際，亦未有休歇分（指直到未來永遠，也沒有停止休息的時候）。所以古人道，擬將心意學玄宗，大似西行卻向東（指如果想用心意來學習玄宗，就像向西走卻朝著東方一樣）。 先前馬大師（指馬祖道一）圓寂于豫章開元寺，門下弟子懷海（Baizhang Huaihai）、智藏（Zhizang）等人，將舍利安葬在海昏石門。懷海也在塔旁搭茅棚住了十餘年，後來沿著馮川來到車輪峰，遇到司馬頭陀（Simatoutuo）勸懷海留下，因此沒有再回到石門。
【English Translation】 English version Ear. The assembly asked: 'What did the late master (referring to Mazu Daoyi) mean?' Qian replied: 'Just like the "Tao," the incense burner in the ancient temple, how to understand a white metal chain?' The first seat (a position in the monastery) replied: 'This is a matter of Ming Yi Se (referring to purity, without impurities) on the border (referring to matters on the border).' Qian said: 'Indeed, you do not understand the meaning of the late master.' Then the first seat lit an incense stick and vowed: 'If I understand the meaning of the late master, I will be liberated when the incense burns out (referring to liberation from birth and death). If I do not understand, I will not be able to be liberated when the incense burns out.' After speaking, he departed (referring to sitting in meditation and passing away). Qian patted his back and said: 'Sitting in meditation and passing away (referring to being free in life and death) is not absent, but First Seat, your understanding of the late master's meaning is still far off.' (Qian) built a hut next to the Puhui Pagoda and lived there for three years before leaving, walking under Mount Mo, and residing in Chongfu Temple. A monk asked: 'What kind of conduct does a person in Avici (referring to Avici Hell) practice?' Qian replied: 'Animal conduct.' The monk asked: 'What kind of conduct does an animal practice?' Qian replied: 'Avici conduct.' The monk said: 'This is still a person on the road to longevity.' Qian said: 'You must know that there are those who do not share fate (referring to those who transcend the fate of birth and death).' The monk asked: 'What fate do they not share?' Qian replied: 'The long-lasting Qi is not constant (referring to the long-lasting Qi is not eternal).' Qian also said: 'Does the assembly still obtain life (referring to can the assembly still grasp their own lives)? If you want to know life, flowing springs are life, serene stillness is the body (referring to clear springs are life, clear stillness is the body). A thousand waves rising together are the realm of Manjusri (Manjusri) (referring to the wisdom realm of Manjusri Bodhisattva), a clear sky stretching endlessly is the bed of Samantabhadra (Samantabhadra) (referring to the vows and practices of Samantabhadra Bodhisattva).' Secondly, borrowing a phrase is pointing at the moon (referring to using a finger to point at the moon). The matter within it is talking about the moon (referring to discussing the moon). The matter within the ancestral gate from above is like the seal of a military commissioner (referring to the matter of Zen is as important as the seal of a military commissioner). Moreover, like the former sages, before establishing so many names and explanations, what kind of framework did people use to discuss things (referring to before the former sages established so many names, what method did people use to discuss things)? Here, do not rely on three inches (referring to not relying on a silver tongue), try to speak and understand. Do not rely on the ears to listen (referring to not relying on the ears to listen). Do not rely on the eyes to discern (referring to not relying on the eyes to discern). Therefore, it is said, before the sound cannot be thrown out, after the sentence cannot be hidden (referring to before the sound appears it cannot be thrown out, after the sentence it cannot be hidden). The entire universe comes, it is your own self (referring to the entire universe is your own self). Where do you place your eyes, ears, nose, and tongue (referring to where do you place your eyes, ears, nose, and tongue)? Do not, under the root of consciousness, try to speculate and interpret (referring to do not, under the root of consciousness, try to guess and interpret). Until the end of the future, there will be no rest (referring to until the future forever, there will be no time to rest). Therefore, the ancients said, 'If you try to learn the profound school with your mind, it is like going west but heading east (referring to if you want to learn the profound school with your mind, it is like going west but heading east).' Previously, Great Master Ma (referring to Mazu Daoyi) passed away at Kaiyuan Temple in Yuzhang, and his disciples Baizhang Huaihai (Baizhang Huaihai), Zhizang (Zhizang), and others, buried the relics at Shimen in Haihun. Huaihai also lived in a hut next to the pagoda for more than ten years, and later along the Feng River came to Chelun Peak, where he met Simatoutuo (Simatoutuo) who persuaded Huaihai to stay, so he did not return to Shimen.
門。䖍自九峰往游焉。遂成法席。為泐潭第一世。繼海遺蹤也。吳順義初。告眾安坐而化。塔于寺之西。號圓寂。謚大覺禪師。得法上首殷禪師。
吉州禾山殷禪師
禪師名無。殷生吳氏。福州人也。七齡雪峰存禪師見之。愛其純粹。化其親令出家。年二十。乃剃落受具。辭遊方至九峰䖍公。問汝遠來何所見。當由何路。出生死。對曰重昏廓辟。盲者自盲。䖍笑以手揮之曰。佛法不如是。殷不懌。請曰。豈無方便。曰汝問我。殷理前語。問之。曰奴見婢慇勤。殷於是依止十餘年。䖍移居石門。亦從之。及䖍歿。去游廬陵。至永新。見東南山奇勝。乃尋水而往。有故寺基。蓋文德中。異僧達奚道場。遂定居學者雲集。唐後主聞其名。詔至金陵。問佛法大意。久之有旨。延居楊州祥光寺。懇辭歸西山。詔住翠巖。又住上藍寺。賜號澄源禪師。建隆元年庚申二月示有微疾。三月二日令侍者開方丈。集大眾曰。後來學者。未識禾山。即今識取。於是泊然而化。閱世七十。坐夏五十。謚法性禪師。塔曰妙相。
贊曰。石霜言。遍界不曾藏。而其子聞公。臨化曰。今日分明說似君。我斂目時齊聽取。九峰言。盡乾坤是汝當人自體。何處安眼耳鼻舌。而其子殷公臨化曰。後來學者。未識禾山。即今識取。予觀其父
【現代漢語翻譯】 現代漢語譯本： 䖍（Qian）禪師從九峰前往遊歷，於是形成了他的弘法道場，成為泐潭寺的第一代住持，繼承了繼海禪師的遺風。吳越順義年間初年，他告訴眾人安然坐化，塔葬在寺廟的西邊，謚號為大覺禪師。得法弟子中的首座是殷禪師。
吉州禾山殷禪師
禪師法名無殷，是吳氏所生，福州人。七歲時，雪峰存（Xuefeng Cun）禪師見到他，喜愛他的純真，勸化他的父母讓他出家。二十歲時，剃度受具足戒。辭別后遊方，到達九峰拜見䖍（Qian）公。䖍公問：『你從遠方來，看到了什麼？應當從哪條路出生死？』殷禪師回答說：『重重昏暗廓然開闢，盲人依舊是盲人。』䖍公笑著揮手說：『佛法不是這樣的。』殷禪師不高興，請求說：『難道沒有方便法門嗎？』䖍公說：『你問我。』殷禪師重複之前的問話來問他。䖍公說：『奴婢見到主人慇勤。』殷禪師於是依止了十多年。䖍公遷居石門，殷禪師也跟隨前往。等到䖍公去世后，殷禪師前往遊歷廬陵，到達永新，看到東南山景色奇特秀麗，於是沿著水源前往，發現了一處古寺的遺址，那是文德年間，異僧達奚（Daxi）的道場。於是決定在那裡居住，學者們紛紛前來聚集。唐朝後主聽說了他的名聲，下詔讓他前往金陵，詢問佛法的大意。過了很久，有旨意讓他居住在揚州祥光寺。殷禪師懇切辭謝，請求返回西山。後主下詔讓他住在翠巖寺，又讓他住在上藍寺，賜號澄源禪師。建隆元年庚申年二月，殷禪師示現輕微的疾病。三月初二，命令侍者打開方丈室，召集大眾說：『後來的學者，還不認識禾山，現在就認識一下吧。』於是安然坐化。享年七十歲，坐禪五十個夏天。謚號法性禪師，塔名為妙相。
贊曰：石霜（Shishuang）禪師說：『遍滿世界不曾隱藏。』而他的弟子聞公（Wen Gong），臨終時說：『今天分明說給你們聽，我閉上眼睛時一起聽取。』九峰（Jiufeng）禪師說：『整個乾坤都是你當人的自體，哪裡安放眼耳鼻舌？』而他的弟子殷公（Yin Gong）臨終時說：『後來的學者，還不認識禾山，現在就認識一下吧。』我看他們的父輩
【English Translation】 English version: Chan Master Qian, after traveling from Jiufeng, established his Dharma seat, becoming the first abbot of Letan Temple, inheriting the legacy of Chan Master Jihai. In the early years of the Shunyi era of the Wu Kingdom, he told the assembly to sit peacefully and passed away. His stupa was built to the west of the temple, and he was posthumously named Chan Master Dajue. The foremost of his Dharma heirs was Chan Master Yin.
Chan Master Yin of Heshan in Jizhou
The Chan Master's Dharma name was Wu Yin, born to the Wu family in Fuzhou. At the age of seven, Chan Master Xuefeng Cun saw him and loved his purity, persuading his parents to allow him to leave home. At the age of twenty, he was tonsured and received the full precepts. He bid farewell and traveled, arriving at Jiufeng to visit Master Qian. Master Qian asked: 'You have come from afar, what have you seen? By what path should one be born from death?' Chan Master Yin replied: 'The heavy darkness is widely opened, the blind remain blind.' Master Qian smiled and waved his hand, saying: 'The Buddha-dharma is not like that.' Chan Master Yin was displeased and requested: 'Is there no expedient means?' Master Qian said: 'You ask me.' Chan Master Yin repeated his previous question to ask him. Master Qian said: 'The servant girl is diligent when she sees the master.' Chan Master Yin then relied on him for more than ten years. When Master Qian moved to Shimen, Chan Master Yin also followed. After Master Qian passed away, Chan Master Yin traveled to Luling, arriving at Yongxin, and seeing the unique and beautiful scenery of the southeastern mountains, he followed the water source and discovered the site of an ancient temple, which was the Dharma place of the extraordinary monk Daxi during the Wende era. He then decided to reside there, and scholars gathered from all directions. The Later Lord of the Tang Dynasty heard of his reputation and issued an edict for him to go to Jinling, asking about the great meaning of the Buddha-dharma. After a long time, there was an imperial decree for him to reside at Xiangguang Temple in Yangzhou. Chan Master Yin earnestly declined and requested to return to the Western Mountains. The Lord issued an edict for him to reside at Cuiyan Temple, and then at Shanglan Temple, bestowing upon him the title of Chan Master Chengyuan. In the first year of Jianlong, the Gengshen year, in the second month, Chan Master Yin showed slight illness. On the second day of the third month, he ordered the attendant to open the abbot's room and gathered the assembly, saying: 'Later scholars, if you do not recognize Heshan, recognize it now.' Then he passed away peacefully. He lived for seventy years and spent fifty summers in meditation. He was posthumously named Chan Master Faxing, and his stupa was named Miaoxiang.
Eulogy: Chan Master Shishuang said: 'Throughout the entire realm, it has never been hidden.' And his disciple, Wen Gong, said at the time of his passing: 'Today I clearly tell you, listen together when I close my eyes.' Chan Master Jiufeng said: 'The entire universe is your own inherent self, where do you place your eyes, ears, nose, and tongue?' And his disciple, Master Yin, said at the time of his passing: 'Later scholars, if you do not recognize Heshan, recognize it now.' I observe their fathers
子兄弟。語言行履。如形著影出。聲呼谷應。而近世禪者。尚佇思。可悲憐也。
禪林僧寶傳卷第五 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第六
宋明白庵居沙門 惠洪 撰
云居宏覺膺禪師
禪師名道膺。幽州玉田人也。生於王氏。兒稚中。骨氣深穩。言少理多。十歲出家于范陽延壽寺。又十五年。乃成大僧。其師使習毗尼。非其好。棄之遊方。至翠微會。有僧自豫章來。夜語及洞上法席。於是一缽南來。造新豐。謁悟本價禪師。價問。汝名什麼。對曰。道膺。價曰。何不向上更道。對曰。向上即不名道膺。價喜以謂。類其初見云巖時祗對。容以為入室。膺深入。留云峰之後。結庵而居。月一來謁價。價呵其未忘情。于道為雜。乃焚其庵。去海昏登歐阜歐阜。廬山西北崦。冠世絕境也。就樹縛屋而居。號云居。衲子亦追求。而集散處。山間樹下。久成苫架。說法其下曰。佛法有什麼多事。行得即是。但知心是佛。莫愁佛不解語。欲得如是事。還須如是人。若是如是人。愁個什麼。若云如是事即難。自古先德。淳素任真。元來無巧設。有人問。如何是道。或時答㼾磚木頭。作么。皆重元來他根本。腳下實有力。即是不思議人。握土成金。若無如是
【現代漢語翻譯】 現代漢語譯本： 子兄弟（如同自己的兄弟）。語言行履（言行舉止）。如形著影出（就像形體顯現影子），聲呼谷應（聲音呼喊山谷迴應）。而近世禪者（但是近代的禪修者），尚佇思（還在停留在思索的階段），可悲憐也（真是可悲可嘆啊）。
《禪林僧寶傳》卷第五 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第六
宋明白庵居沙門 惠洪 撰
云居宏覺膺禪師
禪師名道膺（禪師名為道膺）。幽州玉田人也（是幽州玉田人）。生於王氏（出生于王姓人家）。兒稚中（小時候），骨氣深穩（就顯得氣度沉穩），言少理多（話語不多但道理深刻）。十歲出家于范陽延壽寺（十歲在范陽延壽寺出家）。又十五年（又過了十五年），乃成大僧（才成為正式的比丘）。其師使習毗尼（他的師父讓他學習戒律），非其好（但他不喜歡），棄之遊方（於是放棄戒律學習，開始四處遊歷）。至翠微會（到了翠微山），有僧自豫章來（有位僧人從豫章來），夜語及洞上法席（晚上談話時提到了洞山良價禪師的法席）。於是一缽南來（於是帶著一個缽就南下來了），造新豐（到了新豐），謁悟本價禪師（拜見悟本價禪師）。價問（價禪師問），汝名什麼（你叫什麼名字）？對曰（回答說），道膺（道膺）。價曰（價禪師說），何不向上更道（為什麼不更進一步說）？對曰（回答說），向上即不名道膺（更進一步就不能叫做道膺了）。價喜以謂（價禪師很高興，認為），類其初見云巖時祗對（類似於當初云巖曇晟禪師初次見面時的回答）。容以為入室（允許他進入內室）。膺深入（道膺深入學習），留云峰之後（留在云峰之後），結庵而居（結廬而居）。月一來謁價（每個月來拜見價禪師一次）。價呵其未忘情（價禪師呵斥他還沒有忘記情識），于道為雜（對於修道來說是雜染）。乃焚其庵（於是燒了他的庵），去海昏登歐阜（離開海昏，登上歐阜）。歐阜（歐阜），廬山西北崦（是廬山西北面的山腳），冠世絕境也（是世間絕佳的勝境）。就樹縛屋而居（就在樹上搭建房屋居住），號云居（號為云居）。衲子亦追求（僧人也追隨而來），而集散處（聚集和散去的地方）。山間樹下（山間樹下），久成苫架（很久以後就成了草棚）。說法其下曰（在草棚下說法說），佛法有什麼多事（佛法有什麼複雜的事情）？行得即是（能夠實踐就行了）。但知心是佛（只要知道心就是佛），莫愁佛不解語（不要擔心佛不會說話）。欲得如是事（想要得到這樣的境界），還須如是人（還必須是這樣的人）。若是如是人（如果是這樣的人），愁個什麼（還愁什麼呢）？若云如是事即難（如果說這樣的事情很難），自古先德（自古以來的先賢），淳素任真（都是淳樸自然，任由本性）。元來無巧設（本來就沒有什麼巧妙的安排）。有人問（有人問），如何是道（什麼是道）？或時答㼾磚木頭（有時回答瓦片磚頭木頭）。作么（做什麼）？皆重元來他根本（都重視他本來的根本）。腳下實有力（腳下真正有力量），即是不思議人（就是不可思議的人）。握土成金（握土成金），若無如是（如果沒有這樣）。
【English Translation】 English version: 'My brothers.' (Like one's own brothers). 'Language and conduct.' (Words and deeds). 'Like the form producing the shadow, the sound calling and the valley responding.' (Just as the form manifests the shadow, the sound calls and the valley echoes). 'But modern Chan practitioners, still linger in thought, how pitiable.' (But modern Chan practitioners are still stuck in the stage of thinking, how sad and pitiful).
Chapter Five of 'Biographies of Sangha Treasures in the Chan Forest' 卍 New Continued Collection, Volume 79, No. 1560, 'Biographies of Sangha Treasures in the Chan Forest'
Chapter Six of 'Biographies of Sangha Treasures in the Chan Forest'
Composed by Shramana Huihong of Mingbai Hermitage in the Song Dynasty
Chan Master Hongjue Ying of Yunju
The Chan master's name was Daoying (The Chan master's name was Daoying). He was from Yutian in Youzhou (He was from Yutian in Youzhou). Born into the Wang family (Born into the Wang family). In his childhood (In his childhood), his temperament was profound and steady (he appeared profound and steady), his words were few but full of reason (his words were few but full of reason). At the age of ten, he left home at Yanshou Temple in Fanyang (At the age of ten, he left home at Yanshou Temple in Fanyang). After another fifteen years (After another fifteen years), he became a full monk (he became a formal Bhikkhu). His teacher made him study the Vinaya (His teacher made him study the Vinaya), but it was not to his liking (but it was not to his liking), so he abandoned it and traveled (so he abandoned the study of the Vinaya and began to travel). He arrived at Cuiwei (He arrived at Cuiwei Mountain), where a monk came from Yuzhang (where a monk came from Yuzhang), and at night they spoke of the Dharma seat of Dongshan (and at night they spoke of the Dharma seat of Dongshan Liangjie Chan Master). So he came south with a bowl (So he came south with a bowl), and visited Xin Feng (and visited Xin Feng), to pay respects to Chan Master Wuben Jia (to pay respects to Chan Master Wuben Jia). Jia asked (Jia Chan Master asked), 'What is your name?' (What is your name?) He replied (He replied), 'Daoying.' (Daoying). Jia said (Jia Chan Master said), 'Why not say it further up?' (Why not say it further up?) He replied (He replied), 'Further up, it is not called Daoying.' (Further up, it is not called Daoying). Jia was pleased and thought (Jia Chan Master was pleased and thought), 'Similar to his initial response when he first saw Yunyan.' (Similar to his initial response when he first saw Yunyan Tansheng Chan Master). He allowed him to enter the inner chamber (He allowed him to enter the inner chamber). Ying delved deeply (Ying delved deeply), stayed behind Yunfeng (stayed behind Yunfeng), and built a hermitage to live in (and built a hermitage to live in). He visited Jia once a month (He visited Jia once a month). Jia scolded him for not forgetting his feelings (Jia scolded him for not forgetting his feelings), which were mixed with the Way (which were mixed with the Way). So he burned his hermitage (So he burned his hermitage), left Haihun and climbed Oufu (left Haihun and climbed Oufu). Oufu (Oufu), the northwest corner of Mount Lu (the northwest corner of Mount Lu), is a world-class secluded place (is a world-class secluded place). He lived by binding a house to a tree (He lived by binding a house to a tree), and called it Yunju (and called it Yunju). Monks also pursued him (Monks also pursued him), and gathered and dispersed there (and gathered and dispersed there). Under the trees in the mountains (Under the trees in the mountains), it soon became a thatched shed (it soon became a thatched shed). He preached under it, saying (He preached under it, saying), 'What is so complicated about the Buddha-dharma?' (What is so complicated about the Buddha-dharma?) 'Practicing it is enough.' (Practicing it is enough). 'Just know that the mind is the Buddha.' (Just know that the mind is the Buddha). 'Don't worry that the Buddha doesn't understand language.' (Don't worry that the Buddha doesn't understand language). 'If you want such a thing.' (If you want such a thing). 'You must have such a person.' (You must have such a person). 'If you are such a person.' (If you are such a person). 'What are you worried about?' (What are you worried about?). 'If you say such a thing is difficult.' (If you say such a thing is difficult). 'The virtuous ones of ancient times.' (The virtuous ones of ancient times). 'Were pure and simple, and relied on their true nature.' (Were pure and simple, and relied on their true nature). 'Originally, there was no clever design.' (Originally, there was no clever design). 'Someone asks.' (Someone asks). 'What is the Way?' (What is the Way?). 'Sometimes he answers tiles, bricks, wood.' (Sometimes he answers tiles, bricks, wood). 'What to do?' (What to do?). 'All value his original foundation.' (All value his original foundation). 'If there is real strength under your feet.' (If there is real strength under your feet). 'Then you are an inconceivable person.' (Then you are an inconceivable person). 'Grasping soil and turning it into gold.' (Grasping soil and turning it into gold). 'If there is no such thing.' (If there is no such thing).
事。饒汝說得。簇花簇錦相似。直道我放光動地。世間更無過也。盡說了合殺頭。人總不信受。元來自家。腳下虛無力。汝等譬如獵狗。但尋得有軌跡底。若遇羚羊掛角時。非但不見軌跡。氣息也不識。僧便問。羚羊掛角時如何。答曰。六六三十六。曰。會么。僧曰。不會。曰。不見道無軌跡。又問。世尊有密語。迦葉不覆藏。如何是世尊密語。膺呼問者名曰。會么。曰。不會。曰。汝若不會。世尊有密語。汝若會。迦葉不覆藏。乃曰。僧家發言吐氣。須有來由。莫當等閑。這裡是什麼所在。爭受容易。凡問個事。也須識好惡。若不識尊卑良賤。不知觸犯。信口亂道。也無利益。並(音旁)家行腳。到處覓相似語。所以尋常。向兄弟道。莫怪不相似。恐怕同學多去。第一莫將來。將來不相似言語。也須看他。前頭八十老人。出場屋。不是小兒戲。不是因循底事。一言參差。即千里萬里。難為收攝。蓋為學處容易。不著力。敲骨打髓。須有來由。言語如鉗如夾。如鉤如鎖。須教相續不斷。始得。頭頭上具。物物上明。豈不是得妙底事。一種學。大鬚子細研窮。直須諦當。的的無差。到這裡。有什麼䠄跣處。有什麼擬議處。向去底人。須常慘悚戢翼。始得。若是知有底人。自解護惜。終不取次。十度發言。九度休去。為什
么如此。恐怕無利益。體得底人。心若獵月扇。口邊直得醭出。不是強為。任運如此。欲得與么事。須是與么人。既是與么人。不愁恁么事。恁么事即難得。又曰。汝等直饒學得佛邊事。早是錯用心了也。不見古人。講得天花落。石點頭。尚不幹自己事。自余是什麼閑。如今擬將有限身心。向無限中用。有什麼交涉。如將方木逗圓孔中。多少聱訛。若無與么事。饒汝說得。簇花簇錦。也無用處。未離情識在。若一切事。須向這裡及盡。始得無過。方得出身。若有一毫髮去不盡。即被塵累。豈況便多。差之毫𨤲。過犯山嶽。不見古人道。學處不玄。儘是流俗。閨閤中物。捨不得。俱為滲漏。直須向這裡。及取去。及去及來。並盡一切事。始得無過。如人頭頭上了。物物上通。祇喚作了事人。終不喚作尊貴。將知。尊貴一路自別。便是世間極重極貴物。不得將來。向尊貴邊。須知不可思議。不當好心。所以古人道。猶如雙鏡。光光相對。光明相照。更無虧盈。豈不是一般。猶喚作影像邊事。如日出時。光照世間。明朗是一半。那一半。喚作什麼。如今人未認得。光影門頭戶底。粗淺底事。將作屋裡事。又爭得。又曰。得者不輕微。明者不賤用。識者不咨嗟。解者無厭惡。從天降下。即貧窮。從地涌出。即富貴。門裡出身則
【現代漢語翻譯】 現代漢語譯本： 為什麼會這樣呢？恐怕是沒有利益的。體會到真諦的人，心就像捕月的扇子一樣，口邊自然而然地散發出香味，不是勉強做作，而是自然而然。想要得到這樣的境界，必須是這樣的人。既然是這樣的人，就不必擔心這樣的事情。這樣的事情很難得到。 又說：『你們即使學到了佛的知識，也早就用錯了心。』沒看到古人，講經講得天花亂墜，石頭都點頭，尚且與自己無關。其餘的又是什麼閑事呢？如今想要用有限的身心，在無限中發揮作用，有什麼關係呢？就像把方形的木頭塞進圓孔中，有多少不協調啊！如果沒有這樣的境界，即使你說得天花亂墜，也沒有用處，因為還沒有脫離情識。 如果一切事情，必須在這裡窮盡，才能沒有過失，才能脫身。如果有一絲一毫沒有窮盡，就會被塵埃所累，何況是更多呢？差之毫釐，過犯山嶽。沒看到古人說：『學習的地方不玄妙，都是流俗的東西。閨房中的東西，捨不得，都會成為漏洞。』必須在這裡，徹底地去除，去除又來，並窮盡一切事情，才能沒有過失。就像人頭頭是道，物物相通，只叫做了事人，終究不叫做尊貴。要知道，尊貴的道路是不同的，即使是世間最重最貴的東西，也不能拿來向尊貴靠攏。要知道不可思議，不要自作聰明。所以古人說：『就像兩面鏡子，光光相對，光明相照，更沒有虧盈，豈不是一樣？』仍然叫做影像邊的事情。就像太陽出來時，光照世間，明亮是一半，那一半，叫做什麼？如今人沒有認識到，光影門頭戶底，粗淺的事情，當作屋裡的事情，又怎麼能行呢？ 又說：『得到的人不輕視，明白的人不賤用，認識的人不嘆息，理解的人不厭惡。』從天而降，就是貧窮；從地涌出，就是富貴；從門裡出身，就……
【English Translation】 English version: Why is it so? I'm afraid there is no benefit. Those who understand the essence, their hearts are like fans catching the moon, and a fragrance naturally emanates from their mouths, not forced, but natural. If you want to attain such a state, you must be such a person. Since you are such a person, you don't have to worry about such things. Such things are hard to come by. It is also said: 'Even if you learn the knowledge of the Buddha, you have already used your mind wrongly.' Didn't you see the ancients, who lectured so eloquently that even the stones nodded, yet it was still unrelated to themselves. What other idle matters are there? Now, wanting to use limited body and mind to function in the infinite, what is the connection? It's like forcing a square peg into a round hole, how much discord there is! If there is no such state, even if you speak eloquently, it is useless, because you have not yet escaped emotional consciousness (情識). If all things must be exhausted here, then there will be no fault, and you can escape. If there is even a hair's breadth that is not exhausted, you will be burdened by dust, let alone more? A difference of a hair's breadth leads to transgressions as great as mountains. Didn't you see the ancients say: 'The place of learning is not profound, it is all vulgar things. Things in the boudoir, unwilling to let go, will all become leaks.' You must thoroughly remove them here, remove them and come again, and exhaust all things, then there will be no fault. It's like a person who is clear in every aspect, and everything is interconnected, only called a 'finished person (了事人),' and never called 'honorable (尊貴).' Know that the path of honor is different, even the heaviest and most precious things in the world cannot be brought to lean on honor. Know the inconceivable, do not be self-righteous. Therefore, the ancients said: 'Like two mirrors, facing each other, light shining on light, with no loss or gain, isn't it the same?' It is still called the matter of the image side. Like when the sun rises, light shines on the world, brightness is half, what is that other half called? Now people have not recognized it, the superficial matters of light and shadow, treating them as matters of the house, how can it work? It is also said: 'Those who obtain do not despise, those who understand do not use cheaply, those who recognize do not sigh, those who comprehend do not detest.' Descending from heaven is poverty; springing from the earth is wealth; coming from the door is...
易。身里出門則難。動則埋身千尺。不動則當處生苗。一言迥脫獨㧞當時語言不要多。多則無用處。僧問。如何是從天降下。即貧窮。曰不貴得。又問。如何是從地涌出。即富貴。曰無中或有。又曰。了無所有。得無所圖。言無所是。行無所依。心無所託。及盡始得無過。在眾如無眾。無眾如在眾。在身如無身。處世如無世。豈不是無嬈其德。超于萬類。脫一切羈鎖。千人萬人得。尚道不當自己。如今若得。共起初一般。古人曰。體得那邊事。卻來這邊行李。那邊有什麼事。這邊又作么生行李。所以道。有也莫將來。無也莫將去。現在底。是誰家事。又曰。欲體此事。直似一息不來底人。方與那個人相應。若體得這個人意。方有少許說話分。方有少許行李分。暫時不在。如同死人。豈況如今。論年論月。不在。如人長在。愁什麼家事不辦。欲知久遠事。祗在如今。如今若得。久遠亦得。如人千鄉萬里歸家。行到即是。是即一切總是。不是即一切總不是。直得頂上光𦦨生。亦不是。能為一切。一切不為道。終日貪前頭事。失卻背後事。若見背後事。失卻前頭事。如人不前。後有什麼事。僧問。有人衣錦繡入來。見和尚后。為甚寸絲不掛。曰。直得琉璃殿上。行撲倒。也須粉碎。乃曰。若有一毫許。去及不盡。即被塵累。
豈況更多。不見尋常道。昇天底事。須對眾掉卻。十成底事。須對眾去卻。擲地作金聲。不須回頭顧著。自余有什麼用處。不見二祖當時。詩書博覽。三藏聖教。如觀掌中。因什麼。更求達磨安心。將知此門中事。不是等閑。所以道。智人不向言中取。得人豈向說中求。不是異於常徒。息一切萬累道。暫時不在涂路。便有來由。非但惡眷屬。善眷屬。也覓不得。甚處去。通身去。歸家去。省覲去。始脫得諸有門去。去得牢籠。脫險難。異常徒。又曰。如掌中觀物決定。決定方可隨緣。若一如此。千萬亦然。千萬之中。難為一二。一二不可得。不見道。顯照底人即易得。顯己底人即難得。不道全無。即是希有。若未得如此。不受強為。強為即生惱。生惱即退道。退道則罪來加身。即見不得。說什麼大話。汝既出家。如囚免獄。少欲知足。莫貪世榮。忍饑忍渴。志存無為。得在佛法中。十生九死。也莫相拋出。生入死。莫違佛法。斬釘截鐵。莫負如來。事宜無多。各自了取。有事近前。無事莫立。膺住持三十年。道遍天下。眾至千五百人。南昌鐘王師尊之。愿以為世世師。唐天覆元年秋示微疾。十二月二十八日。為大眾開最後方便。敘出世始卒之意。眾皆愴然。越明年正月三日。問侍者。今日是幾。對云。初三。師云。三
【現代漢語翻譯】 現代漢語譯本 何況更多呢。難道你們沒見過平常的道理嗎？昇天是怎麼回事？必須在眾人面前捨棄。十分的把握是怎麼回事？必須在眾人面前去除。擲在地上發出金石之聲，不必回頭顧念。除此之外還有什麼用處呢？難道你們沒見過二祖慧可當年，博覽詩書，精通三藏聖教，如同觀看掌中之物。因為什麼，還要向達磨（Bodhidharma，禪宗始祖）尋求安心？由此可知，這門中的事情，不是等閑之事。所以說，有智慧的人不從言語中求取，得到真理的人豈能從言說中尋求。這與普通的修行者不同，要止息一切的牽累。暫時不在道路上，便會有來由。不僅是惡的眷屬，善的眷屬，也找不到。去哪裡呢？全身心地去。回家去。省親去。才能脫離諸有的門徑。脫離牢籠，脫離險難，與普通的修行者不同。又說，如同在掌中觀看物體一樣確定，確定之後才可以隨緣。如果一件事情是這樣，千萬件事情也是這樣。在千萬件事情中，難以找到一兩件。一兩件都不可得。難道你們沒聽說過嗎？顯露照耀的人容易得到，顯露自己的人難以得到。不是說完全沒有，而是非常稀有。如果還沒有達到這種程度，不要勉強去做。勉強去做就會產生煩惱，產生煩惱就會退失道心，退失道心就會罪業加身，就見不到真理。還說什麼大話呢？你們既然已經出家，如同囚犯免於牢獄，要少欲知足，不要貪圖世間的榮華。忍受飢餓忍受口渴，志向在於無為。能夠在佛法中，十生九死，也不要拋棄。生時入死，不要違背佛法。斬釘截鐵，不要辜負如來（Tathagata，佛的稱號之一）。事情不多，各自去領悟。有事就靠近前來，沒事就不要站在這裡。如果能夠擔當住持三十年，道法就能遍佈天下，僧眾達到一千五百人。南昌鐘王尊奉他為世世的老師。唐天覆元年秋天，示現輕微的疾病。十二月二十八日，為大眾開示最後的方便法門，敘述出世的起始和最終的意願。大眾都感到悲傷。到了第二年正月三日，問侍者，今天是什麼日子？回答說，初三。老師說，三……
【English Translation】 English version How much more is there? Haven't you seen the ordinary path? What is the matter of ascending to heaven? You must cast it away before the crowd. What is the matter of ten percent certainty? You must remove it before the crowd. Throw it on the ground and it will make the sound of gold. There is no need to look back. What use is there besides this? Haven't you seen the Second Patriarch (Huike, the Second Patriarch of Chan Buddhism in China) in those days, who was well-versed in poetry and books, and the Threefold Canon (Tripitaka) was like looking at something in his palm. Why did he seek peace of mind from Bodhidharma (the founder of Zen Buddhism)? Knowing that the matter in this gate is not trivial. Therefore, it is said that wise people do not seek from words, and how can those who attain seek from speech? This is different from ordinary disciples. Cease all myriad burdens. If you are not on the road for a while, there will be a reason. Not only evil relatives, but also good relatives cannot be found. Where to go? Go with your whole body. Go home. Go to visit your parents. Only then can you escape from the gates of all existence. Escape from the cage, escape from danger, different from ordinary disciples. It is also said that it is as certain as seeing an object in the palm of your hand. Only when it is certain can you follow the circumstances. If one thing is like this, then thousands of things are also like this. Among thousands of things, it is difficult to find one or two. One or two cannot be obtained. Haven't you heard that those who illuminate are easy to find, but those who reveal themselves are difficult to find. It is not that there is nothing at all, but it is rare. If you have not attained this, do not force yourself. Forcing yourself will cause annoyance, and annoyance will lead to retreat from the path. Retreating from the path will bring sin upon you, and you will not be able to see the truth. What great words are you talking about? Since you have left home, it is like a prisoner being released from prison. Be content with little desire, do not be greedy for worldly glory. Endure hunger and thirst, and aspire to non-action. If you can be in the Buddha Dharma, even if you die nine out of ten times, do not abandon it. Enter death from life, do not violate the Buddha Dharma. Be decisive, do not betray the Tathagata (another name for the Buddha). There are not many things to do, each of you should understand them. Come forward if there is something to do, do not stand here if there is nothing to do. If you can hold the abbotship for thirty years, the Dharma will spread throughout the world, and the Sangha will reach one thousand five hundred people. Zhong Wang of Nanchang revered him as a teacher for generations. In the autumn of the first year of Tianfu in the Tang Dynasty, he showed a slight illness. On the twenty-eighth day of the twelfth month, he gave the final expedient Dharma to the public, narrating the beginning and end of his coming into the world. The crowd was saddened. On the third day of the first month of the following year, he asked the attendant, 'What day is today?' The attendant replied, 'The third.' The master said, 'Three...'
十年後。但云祇這是。乃端然告寂。
澧州洛浦安禪師
禪師名元安。生淡氏。鳳翔南遊人也。幼依懷恩寺祐律師。剃髮受具。既長通經論。初造翠微。無所契悟。北至臨濟。臨濟稱其俊爽可教。安自負辭去。至夾山。庵于冢巔。夾山訝之。以書抵安。誡使者曰。此僧得書不發。明日當來。發之不來也。安得書果置之不答。使者具以告夾山。夾山曰。旦暮必至矣。俄報安至。夾山望見呵曰。雞棲鳳巢。非其同類。出去。安乃問曰。自遠趨風。請師一接。夾山曰。目前無阇梨。此間無老僧。安曰。錯。夾山曰。住住。且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭則不無。阇梨爭教無舌人解語乎。安茫然不知答。夾山以杖擊之。夾山歿。眾以安次補。住持久移居洛浦。謂眾曰。末後一句始到牢關。把斷要津不通凡聖。欲知上流之士。不將佛祖言教。貼在額上。如龜負圖。自取喪身之禍。指南一路。智者知疏。學道先須識得自己宗旨。方可臨機。不失其宜。祇如鋒铓未兆已前。都無是個非個。瞥爾暫起見聞。便有張三李四。胡來漢去。四姓雜居。不親而親。是非互起。致使玄關固閉。識鎖難開。疑網羅籠。智刀劣剪。若不當陽曉示。迷子何以知歸。欲得大用現前。但可頓忘諸見。諸見若盡。昏霧不生。
【現代漢語翻譯】 現代漢語譯本 十年後，但云祇（不知所云）。乃端然告寂（安詳圓寂）。
澧州洛浦安禪師
禪師名元安，生於淡氏，是鳳翔南遊的人。年幼時依止懷恩寺的祐律師剃度受戒。長大后通曉經論。最初拜訪翠微禪師，沒有得到任何契悟。後來北上到臨濟禪師處，臨濟禪師稱讚他聰敏爽朗，可以教導。元安自恃才高，辭別而去。到達夾山，在墳墓頂上結廬而居。夾山禪師對此感到驚訝，寫信給元安，告誡使者說：『這個僧人得到信后如果不打開，明天就會來。如果打開了，就不會來了。』元安得到信後果然放置不理，沒有回覆。使者將情況全部告訴了夾山禪師。夾山禪師說：『他早晚一定會來的。』不久，有人來報說元安到了。夾山禪師遠遠望見他，呵斥道：『雞棲息在鳳凰的巢穴里，不是同類，出去！』元安於是問道：『我從遠方趕來，請老師接引。』夾山禪師說：『目前沒有阇梨（梵語，意為親教師），這裡沒有老僧。』元安說：『錯了。』夾山禪師說：『住住，且莫草草匆匆。雲和月是相同的，溪和山各有不同。截斷天下人的舌頭並非難事，阇梨你如何教導沒有舌頭的人說話呢？』元安茫然不知如何回答。夾山禪師用禪杖擊打他。夾山禪師圓寂后，大眾推舉元安繼任。住持很久后，移居洛浦。他對大眾說：『末後一句才是到達牢關。把斷要津，不通凡聖。想要知道上流之士，不會將佛祖的言教貼在額頭上，如同烏龜揹負圖，自取喪身之禍。指南一路，智者知道疏遠。學道首先必須認識自己的宗旨，才可以臨機應變，不失其宜。比如鋒芒還未顯露之前，都沒有是與非。稍微生起見聞，便有張三李四，胡人來漢人去，四姓雜居，不親而親，是非互相生起，導致玄關緊閉，識鎖難以打開，疑網羅籠罩，智刀難以剪斷。如果不當面曉示，迷途的羔羊如何知道歸路？想要得到大用現前，只要頓然忘卻各種見解。各種見解如果消失殆盡，昏暗的迷霧就不會產生。
【English Translation】 English version Ten years later. But Yun Zhi (unintelligible). Then he peacefully entered Nirvana (passed away peacefully).
Chan Master An of Luopu, Lizhou
The Chan master's name was Yuan An, born into the Dan family, a native of Fengxiang who traveled south. In his youth, he relied on Vinaya Master You of Huaien Temple to have his head shaved and receive the full precepts. Having grown up, he was well-versed in the scriptures and treatises. Initially, he visited Cuiwei, but gained no enlightenment. He then went north to Linji. Linji praised him as being intelligent and teachable. An, self-confident, took his leave. Arriving at Jiashan, he built a hermitage on the summit of a tomb. Jiashan was surprised by this and sent a letter to An, instructing the messenger: 'If this monk receives the letter and does not open it, he will come tomorrow. If he opens it, he will not come.' An received the letter and indeed set it aside without replying. The messenger reported everything to Jiashan. Jiashan said, 'He will surely arrive sooner or later.' Soon, it was reported that An had arrived. Jiashan, seeing him from afar, scolded him, saying, 'A chicken roosting in a phoenix's nest is not of the same kind. Get out!' An then asked, 'I have come from afar, seeking the wind (guidance). Please, Master, receive me.' Jiashan said, 'There is no acharya (Sanskrit term for teacher) here at present, and there is no old monk here.' An said, 'Wrong.' Jiashan said, 'Stay, stay. Do not be hasty. The clouds and moon are the same, but the streams and mountains are different. Cutting off the tongues of all people in the world is not difficult, but how will you, acharya, teach a person without a tongue to speak?' An was at a loss for an answer. Jiashan struck him with his staff. After Jiashan passed away, the assembly elected An to succeed him. After residing there for a long time, he moved to Luopu. He said to the assembly, 'The final phrase is the arrival at the impregnable pass. Blocking the vital point, it does not allow passage for the mundane or the sacred. If you want to know the superior person, he will not paste the Buddha's teachings on his forehead, like a turtle carrying a map, bringing about his own demise. The guiding path, the wise know to distance themselves from. To study the Way, one must first recognize one's own principle, then one can respond to situations without losing appropriateness. For example, before the edge of a sword is revealed, there is neither right nor wrong. As soon as seeing and hearing arise, there are Zhang San and Li Si, the Hu people coming and the Han people going, the four surnames living together, neither related nor unrelated, right and wrong arising mutually, causing the mysterious gate to be firmly closed, the lock of consciousness difficult to open, the net of doubt enveloping, the sword of wisdom weak and unable to cut through. If not directly shown, how will the lost child know the way home? If you want great function to manifest before you, just suddenly forget all views. If all views are exhausted, dark mists will not arise.'
智照洞然。更無他物。以今學人觸目有滯。蓋為因他數量作解。被他數量該括方寸。不能移易。所以聽不出聲。見不超色。假饒並當門頭。凈潔自己。未能通明。還同不了。若也單明自己。法眼未明。此人祇具一隻眼。所以是非欣厭貫系。不得脫坼自由。謂之深可慜傷。各自努力。唐光化元年戊午。秋八月。誡門弟子曰。出家之法。長物不留。況其他哉。切須在念。時不待人。至十二月一日。又曰。吾旦夕行矣。有問問諸人。若對得。分付缽袋子。曰若道這個是。即是頭上安頭。若道不是。即斬頭覓活。堂中第一座對曰。青山不舉足。日下不挑燈。安曰。去。汝扶吾宗不起。有彥從上座曰。去此二途。請和尚不問。安曰。未在。更道。彥從曰。彥從道不盡。安曰。我不管汝道不盡。曰彥從無侍者。祗對和尚。安乃歸方丈。中夜喚彥從至曰。汝今日祗對老僧。甚有道理。據汝合體得先師意旨。先師道。目前無法。意在目前。不是目前法。非耳目所到。且道那句是賓。那句是主。彥從茫然不知。安曰。苦苦。二更時。眾請安代答。安曰。慈舟不泛滄波上。劍峽徒勞放木鵝。泊然而化。閱世六十有五。坐四十六夏。
贊曰。洞山價。夾山會。皆藥山的骨孫。其鍛鍊鉗錘。可謂妙密。然價之宗至膺。才有同安察。后云居
【現代漢語翻譯】 現代漢語譯本： 智慧之光洞徹明亮，再沒有其他東西可以阻礙。現在的學人，一接觸事物就產生滯礙，大概是因為他們根據外在的數量來解釋事物，被外在的數量所侷限，以至於方寸大亂，不能靈活變通。所以聽不出聲音的真諦，見不到事物的本質。即使能夠做到門前清凈，保持自身的純潔，也不能通達明瞭，仍然和不明白一樣。如果只是明白自己，而法眼（dharma-cakṣus，能看透事物本質的智慧之眼）沒有開啟，這個人只具備一隻眼。所以，是非、喜歡、厭惡等情緒貫穿始終，無法擺脫束縛，真是令人感到可悲可嘆。大家各自努力吧！ 唐光化元年戊午年秋八月，安禪師告誡門下弟子說：『出家修行的法則，是不留下任何多餘的物品，更何況是其他東西呢？一定要時刻謹記在心，時間不等人啊！』到了十二月一日，又說：『我早晚就要走了。如果有人提問，你們可以回答。如果回答得對，就把我的缽盂和袋子分給他。』 禪師說：『如果說『這個』就是，那就是頭上安頭（頭上再安一個頭，比喻多餘無用）。如果說『不是』，那就是斬頭覓活（砍掉頭顱去尋找生命，比喻徒勞無功）。』堂中第一座回答說：『青山不舉足，日下不挑燈。』安禪師說：『走開！你扶不起我的宗門。』 有彥從上座說：『去掉這兩種說法，請和尚不要提問。』安禪師說：『還不到時候，再說。』彥從說：『彥從說不盡。』安禪師說：『我不管你說不盡。』彥從說：『彥從沒有侍者，只能直接回答和尚。』安禪師於是回到方丈。半夜，叫彥從來，說：『你今天回答老僧，很有道理。依我看，你已經體會到了先師的意旨。先師說：『目前無法，意在目前。不是目前法，非耳目所到。』那麼，哪一句是賓，哪一句是主？』彥從茫然不知。 安禪師說：『苦啊苦啊！』二更時分，眾人請安禪師代為回答。安禪師說：『慈舟不泛滄波上，劍峽徒勞放木鵝。』（慈悲的船隻不在蒼茫的波濤上航行，在劍門關的險峻峽谷中放木鵝是徒勞的。）禪師安詳地圓寂了，享年六十五歲，坐禪四十六個夏天。 讚語說：洞山良價（Dòngshān Liángjiè，唐代禪宗大師）、夾山善會（Jiāshān Shànhuì，唐代禪宗大師），都是藥山惟儼（Yàoshān Wéiyǎn，唐代禪宗大師）的後代。他們的鍛鍊和鉗錘功夫，可謂精妙嚴密。然而良價的宗風到了應禪師那裡，才有了同安察（Tóng'ān Chá，宋代禪宗大師）。後來云居...
【English Translation】 English version: The light of wisdom shines through, leaving nothing else to obstruct it. Present-day learners, upon encountering things, immediately experience stagnation, likely because they interpret things based on external quantities, becoming confined by these quantities, to the point where their minds are thrown into disarray, unable to adapt flexibly. Therefore, they cannot hear the true essence of sound, nor see the true nature of things. Even if they can keep their surroundings clean and maintain their own purity, they cannot attain thorough understanding, remaining the same as those who do not understand. If one only understands oneself, without opening the dharma-cakṣus (the eye of wisdom that sees through the essence of things), that person only possesses one eye. Therefore, right and wrong, likes and dislikes, emotions and attachments, run through them, unable to break free from bondage, which is truly pitiable and lamentable. Let everyone strive diligently! In the eighth month of autumn in the year Wu-wu of the Guanghua era of the Tang Dynasty, Chan Master An admonished his disciples, saying: 'The rule of leaving home to practice is to leave behind any superfluous possessions, let alone other things! You must always keep this in mind, for time waits for no one!' On the first day of December, he further said: 'I will be leaving sooner or later. If anyone asks questions, you may answer them. If the answer is correct, give him my alms bowl and bag.' The Chan Master said: 'If you say 'this' is it, that is adding a head on top of a head (redundant and useless). If you say 'it is not', that is seeking life by cutting off the head (futile effort).' The first seat in the hall replied: 'The green mountains do not lift their feet, and one does not light a lamp under the sun.' Chan Master An said: 'Go away! You cannot uphold my lineage.' There was an elder named Yancong who said: 'Leaving aside these two statements, please do not ask, Master.' Chan Master An said: 'It is not yet time, say more.' Yancong said: 'Yancong cannot say it all.' Chan Master An said: 'I do not care if you cannot say it all.' Yancong said: 'Yancong has no attendant, and can only answer the Master directly.' Chan Master An then returned to his abbot's quarters. In the middle of the night, he called Yancong and said: 'Your answer to the old monk today was very reasonable. In my opinion, you have grasped the meaning of the late master. The late master said: 'There is no dharma before the eyes, the meaning is before the eyes. It is not a dharma before the eyes, it is beyond what the ears and eyes can reach.' So, which sentence is the guest, and which is the host?' Yancong was at a loss. Chan Master An said: 'Bitter, bitter!' At the second watch of the night, the assembly asked Chan Master An to answer on their behalf. Chan Master An said: 'The compassionate boat does not sail on the vast waves, it is futile to release wooden geese in the Sword Gorge.' (The boat of compassion does not sail on the vast waves, it is futile to release wooden geese in the perilous Sword Gate Gorge.) The Chan Master passed away peacefully, at the age of sixty-five, having sat in meditation for forty-six summers. The eulogy says: Dongshan Liangjie (Dòngshān Liángjiè, a Chan master of the Tang Dynasty), Jiashan Shanhui (Jiāshān Shànhuì, a Chan master of the Tang Dynasty), were all descendants of Yaoshan Weiyan (Yàoshān Wéiyǎn, a Chan master of the Tang Dynasty). Their training and hammering skills can be described as exquisite and meticulous. However, Liangjie's style only had Tongan Cha (Tóng'ān Chá, a Chan master of the Song Dynasty) after Master Ying. Later, Yunju...
簡而已。會之宗。遂止於洛浦安公。莊子曰。北溟有魚。其名曰鯤。化而為鵬。九萬里風。斯在下。然聽其自化。也使之化。則非能鵬也。膺安似之。其絕也理之固然。
禪林僧寶傳卷第六 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第七
宋明白庵居沙門 惠洪 撰
天臺韶國師
天臺國師名德韶。處州龍泉人。生陳氏。母葉。夢白光觸體。覺而娠。生而杰異。年十五。有梵僧見之。拊其背曰。汝當出家。塵中無置汝所也。乃往依龍歸寺剃髮。十八詣信州開元寺受滿分戒。後唐同光中。謁舒州投子庵主不契。造龍牙遁禪師問。雄雄之尊。因什麼親近不得。遁曰。如火與火。曰忽遇水來。又作么生。遁曰。汝不會我語。又問。天不蓋。地不載。此理如何。遁曰。合如是。韶惘然。固要為說。遁曰。道者汝向後自會去。時疏山有矮師叔者。精峭號能嚙鏃機。韶問。百匝千重是何人境界。矮曰。左搓芒繩縛鬼子。曰不落古今請師說。矮曰不說。曰為什麼不說。矮曰。箇中不辨有無。韶曰師今善說。矮駭之。久而辭去。所至少留。見知識五十四人。括磨搜剝。窮極隱秘。不知端倪。心志俱疲。至曹山。但隨眾而已。無所咨參。有僧問。法眼禪師曰。十二時中。
【現代漢語翻譯】 現代漢語譯本： 簡單來說，就是領會宗旨。於是（德韶）停留在洛浦安公那裡。《莊子》說：『北海有一種魚，名字叫鯤（kūn，傳說中的大魚），變化成為鵬（péng，傳說中的大鳥）。憑藉九萬里的風才能飛起來。』這是說（鵬）順應自然變化。如果人為地使它變化，那就不是能成為鵬的原因了。膺安（Ying'an，人名，此處指安公）就像這樣，他的離去是理所當然的。
《禪林僧寶傳》卷第六 《卍新續藏》第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第七
宋朝明白庵的沙門惠洪（Huihong）撰寫
天臺韶國師（Tiantai Shao Guoshi）
天臺國師，法名德韶（Deshao），是處州龍泉人。姓陳。他的母親葉氏，夢見白光照到身上，醒來后就懷孕了。出生后，德韶就顯得非常傑出。十五歲時，有一位梵僧見到他，撫摸著他的背說：『你應當出家，紅塵俗世不適合你。』於是他前往龍歸寺剃度出家。十八歲時，到信州開元寺受具足戒。後唐同光年間，他拜訪舒州投子庵的庵主，但未能契合。於是前往龍牙遁禪師（Longya Dun Chanshi）處請教：『雄雄之尊（xiong xiong zhi zun），因什麼親近不得？』遁禪師說：『如同火與火。』德韶說：『如果忽然遇到水來，又該怎麼辦？』遁禪師說：『你不會我的話。』德韶又問：『天不蓋，地不載，這個道理如何？』遁禪師說：『本該如此。』德韶感到茫然，堅持要（遁禪師）為他解說。遁禪師說：『道者，你以後自然會明白的。』當時疏山有位矮師叔，精明幹練，號稱能嚙鏃機（nie zu ji，形容反應敏捷）。德韶問：『百匝千重（bai za qian chong）是何人境界？』矮師叔說：『左搓芒繩縛鬼子（zuo cuo mang sheng fu gui zi）。』德韶說：『不落古今，請師說。』矮師叔說：『不說。』德韶說：『為什麼不說？』矮師叔說：『箇中不辨有無。』德韶說：『師今善說。』矮師叔感到驚訝。過了很久，德韶辭別離去。他每到一個地方都稍作停留，拜見了五十四位善知識，（他們）對他進行磨練和搜尋，窮盡隱秘之處，但德韶始終不知端倪，心力交瘁。到達曹山後，他只是隨眾修行，沒有進行任何請教參禪。有僧人問：法眼禪師（Fayan Chanshi）說：『十二時中（shi er shi zhong），』
【English Translation】 English version: Simply put, it's about grasping the essence. Consequently, (Deshao) stayed with Angong (Angong) at Luopu. Zhuangzi said, 'In the Northern Sea, there is a fish called Kun (Kun, a legendary giant fish), which transforms into Peng (Peng, a legendary giant bird). It relies on the winds of ninety thousand miles to fly.' This means (Peng) adapts to natural changes. If one were to artificially force its transformation, that would not be the reason it could become Peng. Angong (Ying'an), is like this; his departure is a matter of course.
Chronicles of the Sangha Jewels in the Zen Forest, Volume 6 Supplement to the Wan (卍) Tripitaka, New Series, Volume 79, No. 1560, Chronicles of the Sangha Jewels in the Zen Forest
Chronicles of the Sangha Jewels in the Zen Forest, Volume 7
Compiled by the Shramana Huihong (Huihong) of Mingbai Hermitage in the Song Dynasty
National Teacher Shao of Tiantai (Tiantai Shao Guoshi)
The National Teacher of Tiantai, named Deshao (Deshao), was a native of Longquan in Chuzhou. His surname was Chen. His mother, Lady Ye, dreamed of a white light touching her body, and upon waking, she was pregnant. From birth, Deshao appeared outstanding. At the age of fifteen, a Brahmin monk saw him, patted his back, and said, 'You should leave home; the mundane world is not a place for you.' So he went to Longgui Temple to have his head shaved and become a monk. At eighteen, he received the full precepts at Kaiyuan Temple in Xinzhou. During the Tongguang era of the Later Tang Dynasty, he visited the abbot of Touzi Hermitage in Shuzhou, but they did not resonate. Therefore, he went to Zen Master Longya Dun (Longya Dun Chanshi) and asked, 'The majestic and venerable (xiong xiong zhi zun), why can't one get close to it?' Zen Master Dun said, 'Like fire with fire.' Deshao said, 'If suddenly water comes, what should be done?' Zen Master Dun said, 'You don't understand my words.' Deshao then asked, 'Heaven doesn't cover, earth doesn't carry; what is this principle?' Zen Master Dun said, 'It should be so.' Deshao felt bewildered and insisted that (Zen Master Dun) explain it to him. Zen Master Dun said, 'Daoist, you will naturally understand it later.' At that time, there was a short-statured uncle-monk at Shushan, who was astute and known as being able to 'bite an arrow's tip' (nie zu ji, meaning quick-witted). Deshao asked, 'What realm is 'hundreds of layers, thousands of folds' (bai za qian chong)?' The short-statured uncle-monk said, 'Twisting hemp rope to bind a demon child (zuo cuo mang sheng fu gui zi).' Deshao said, 'Without falling into the past or present, please explain, Master.' The short-statured uncle-monk said, 'I won't say.' Deshao said, 'Why won't you say?' The short-statured uncle-monk said, 'Within it, one cannot distinguish existence from non-existence.' Deshao said, 'Master, you speak well now.' The short-statured uncle-monk was surprised. After a long time, Deshao bid farewell and left. He stayed briefly at each place he visited, meeting fifty-four knowledgeable teachers, who refined and searched him, exhausting hidden meanings, but Deshao never understood the clues and became mentally and physically exhausted. Upon arriving at Caoshan, he simply followed the assembly in practice, without seeking any consultation or Zen inquiry. A monk asked, 'Zen Master Fayan (Fayan Chanshi) said, 'Within the twelve periods of time (shi er shi zhong),'
如何得頓息萬緣去。法眼曰。空與汝為緣耶。色與汝為緣耶。言空為緣。則空本無緣。言色為緣則色心不二。日用果何物為汝緣乎。韶聞悚然異之。又有問者曰。如何是曹源一滴水。法眼曰。是曹源一滴水。於是韶大悟于座下。平生凝滯。渙若冰釋。感涕沾衣。法眼曰。汝當大宏吾宗。行矣。無自滯於是。游天臺。觀智顗禪師遺蹤。如故居。眷然有終焉之心。初寓止白沙時。吳越忠懿王。以國子刺臺州。雅聞韶名。遣使迎之。申弟子之禮。日夕問道。韶曰。他日為霸主。無忘佛恩。漢乾祐元年戊申。王嗣國位。遣使迎至尊。事之以為國師焉。韶說法簡而要。撥去枝葉。曰古聖方便。猶如河沙。六祖曰。非風幡動。仁者心動。是為無上心印。至妙法門。我輩稱祖師門下士。何以解之。若言風幡不動。汝心妄動。若言不撥風幡。就風幡處通取。若言風幡動處。是什麼。若言附物明心不須認物。若言色即是空。若言非風幡動。應須妙會。與祖師意旨了沒交涉。既非種種解會。合如何知悉。若真見去。何法門不明。雖百千諸佛方便。一時洞了。或問如何是古佛心。答曰此問不弱。又問亡僧遷化。向何處去。曰終不向汝道。曰為什麼不道。曰恐汝不會。問那吒太子。析肉還母。析骨還父。然後化生於蓮花之上。為父母說法。未審
【現代漢語翻譯】 現代漢語譯本 如何才能停止所有的攀緣之心？法眼禪師說：『空性與你構成因緣嗎？色相與你構成因緣嗎？』如果說是空性構成因緣，那麼空性本來就沒有任何因緣。如果說是色相構成因緣，那麼色相與心識並非二元對立。日常運用中，究竟什麼事物與你構成因緣呢？』 德韶聽聞后，感到震驚和不同尋常。 又有人問：『什麼是曹源（Caoyuan）的一滴水？』法眼禪師說：『這就是曹源的一滴水。』於是德韶在座下大悟，平生所凝結的疑惑，像冰塊一樣融化消散，感動得淚水沾濕衣襟。法眼禪師說：『你應當大大弘揚我的宗派，去吧，不要自己滯留在這裡。』 德韶遊歷天臺山（Tiantai Mountain），瞻仰智顗（Zhiyi）禪師的遺蹟，如同回到故居，心中產生了在此終老的想法。當初居住在白沙（Baisha）時，吳越（Wuyue）忠懿王（Zhongyi Wang）以國子的身份在臺州（Taizhou）任職，早就聽聞德韶的名聲，派遣使者迎接他，行弟子之禮，日夜向他問道。德韶說：『他日成為霸主，不要忘記佛恩。』 漢乾祐（Han Qianyou）元年戊申年，忠懿王繼承王位，派遣使者迎接德韶到尊位，以國師的禮節侍奉他。德韶說法簡明扼要，去除枝蔓，說：『古代聖人的方便法門，猶如恒河沙數。《六祖壇經》（Liuzu Tan Jing）說：『不是風動，不是幡動，是仁者的心在動。』這是無上的心印，至妙的法門。我們這些人自稱是祖師門下的弟子，應該如何理解呢？如果說風幡不動，是你的心在妄動；如果說不撥動風幡，就在風幡處通達領悟；如果說風幡動處，是什麼？如果說依附外物來明心，就不需要執著于外物；如果說色即是空，如果說不是風幡在動，就應該巧妙地領會。』 與祖師的意旨完全沒有關係。既然不是種種的解釋和領會，那麼應該如何知曉呢？如果真正見到了，什麼法門不明白呢？即使是百千諸佛的方便法門，也能一時通達明瞭。有人問：『什麼是古佛心？』回答說：『這個問題不弱。』又問：『亡故的僧人遷化后，向哪裡去呢？』說：『始終不告訴你。』問：『為什麼不告訴我？』說：『恐怕你不會。』 問：『那吒（Nezha）太子，析肉還母，析骨還父，然後化生於蓮花之上，為父母說法，不知道……』
【English Translation】 English version How can one attain the cessation of all clinging thoughts? Fayan (Fayan, a Chan master) said, 'Does emptiness form a condition for you? Does form form a condition for you?' If you say emptiness forms a condition, then emptiness inherently has no conditions. If you say form forms a condition, then form and mind are not two. In daily activities, what exactly forms a condition for you?' Deshao (Deshao, a monk) was startled and found it extraordinary upon hearing this. Someone else asked, 'What is a drop of water from Caoyuan (Caoyuan, a place name)?' Fayan said, 'It is a drop of water from Caoyuan.' Thereupon, Deshao had a great enlightenment in his seat. The accumulated doubts of his life melted away like ice, and he was moved to tears, wetting his clothes. Fayan said, 'You should greatly propagate my school. Go now, do not linger here.' Deshao traveled to Mount Tiantai (Tiantai Mountain), visited the traces of Chan Master Zhiyi (Zhiyi, a famous monk), as if returning to his old residence, and a thought of ending his life there arose in his heart. Initially, when he resided in Baisha (Baisha, a place name), Zhongyi Wang (Zhongyi Wang, a king's title) of Wuyue (Wuyue, a kingdom name) was serving as a state official in Taizhou (Taizhou, a place name). Having long heard of Deshao's reputation, he sent envoys to welcome him, performed the rites of a disciple, and sought his teachings day and night. Deshao said, 'In the future, when you become a hegemon, do not forget the kindness of the Buddha.' In the year E-Shen of the first year of Qianyou (Qianyou, an era name) of the Han Dynasty, Zhongyi Wang inherited the throne and sent envoys to welcome Deshao to the honored position, serving him as the national teacher. Deshao's teachings were concise and essential, removing the extraneous branches. He said, 'The expedient means of the ancient sages are like the sands of the Ganges River. The Sixth Patriarch's Sutra (Liuzu Tan Jing) says, 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent one that moves.' This is the supreme mind-seal, the most subtle Dharma gate.' We who call ourselves disciples of the ancestral teachers, how should we understand this? If you say the wind and banner do not move, it is your mind that is deluded; if you say do not move the wind and banner, then understand and penetrate at the place of the wind and banner; if you say what is it at the place where the wind and banner move? If you say relying on external objects to illuminate the mind, then there is no need to cling to external objects; if you say form is emptiness, if you say it is not the wind and banner that move, then you should subtly understand.' It has absolutely nothing to do with the intent of the ancestral teachers. Since it is not various explanations and understandings, then how should one know? If you truly see, what Dharma gate is not understood? Even the expedient means of hundreds of thousands of Buddhas can be penetrated and understood at once. Someone asked, 'What is the mind of the ancient Buddha?' He replied, 'This question is not weak.' Another asked, 'Where does a deceased monk go after passing away?' He said, 'I will never tell you.' He asked, 'Why won't you tell me?' He said, 'I fear you will not understand.' Asked: 'Prince Nezha (Nezha, a deity), dissected his flesh to return it to his mother, dissected his bones to return them to his father, and then was reborn on a lotus flower, preaching the Dharma for his parents, I do not know...'
如何是太子身。曰大家見。上座問。故每曰。大凡言句。應須絕滲漏乃可。僧隨問。如何是絕滲漏句。曰汝口似鼻孔。又曰。眼中無色識。色中無眼識。眼識二俱空。何能令見色。是眼則不能自見其己體。若不能自見。云何見余物。古聖方便。皆為說破。若於此明得寂靜法。不寂靜法也收盡。明得遠離法。不遠離法亦收盡。未來現在。亦無遺余。名一法界。何有遮障。各自信取。僧義寂者。謂韶曰。智者之教。年祀寖遠。必多散失。唯新羅國有善本。愿藉禪師慈力。致之使再開。東土人天眼目。於是韶以聞忠懿王。遣使航海。傳寫以還。而韶適與智者同姓。疑其後身也。開寶四年辛未。華頂西峰忽摧。聲震山谷。六月有星。隕于峰頂。林木皆白。二十八日集眾告別而化。閱世八十有二坐六十有五夏。
贊曰。聞僧問法眼。如何是曹源一滴水。而法眼但曰。是曹源一滴水。韶乃開悟。夫問詞答語。無所增損。所謂悟者。何自而發之。及觀韶所對問者。如問古佛心。對曰此問不弱。如問如何是太子身。對曰大家見上座問。則問答之間。不令意根椿立。蓋嘗曰。大凡言句。須絕滲漏。而學者方爭趨微妙之域。欲見祖師之心。譬如趨越而首燕也歟。
筠州九峰玄禪師
禪師名通玄。生程氏。其先郢州長壽人
【現代漢語翻譯】 現代漢語譯本： 『如何是太子身（如何是太子的身份）？』韶回答：『大家見（大家都看見了）。』有上座問。韶故常說：『大凡言句，應須絕滲漏乃可（大凡言語，應當做到毫無破綻才可以）。』有僧人問：『如何是絕滲漏句（什麼是毫無破綻的語句）？』韶回答：『汝口似鼻孔（你的嘴巴像鼻孔一樣）。』又說：『眼中無色識，色中無眼識，眼識二俱空，何能令見色（眼中沒有對顏色的識別，顏色中沒有眼睛的識別，眼睛和識別都是空性的，怎麼能看到顏色呢）？是眼則不能自見其己體，若不能自見，云何見余物（眼睛不能自己看到自己，如果不能自己看到自己，又怎麼能看到其他東西呢）？』古聖方便，皆為說破（古代聖人的方便法門，都是爲了說破這些道理）。若於此明得寂靜法，不寂靜法也收盡（如果在這裡明白了寂靜的法，不寂靜的法也全部包含在內）。明得遠離法，不遠離法亦收盡（明白了遠離的法，不遠離的法也全部包含在內）。未來現在，亦無遺余，名一法界（未來和現在，也沒有任何遺漏，名為一法界）。何有遮障（哪裡還有什麼遮蔽和阻礙呢）？各自信取（各自相信並領悟吧）。僧人義寂，對韶說：『智者之教，年祀寖遠，必多散失（智者的教誨，年代久遠，必定會有很多散失）。唯新羅國有善本，愿藉禪師慈力，致之使再開東土人天眼目（只有新羅國有好的版本，希望藉助禪師的慈悲力量，得到它，使它再次開啟東土人天眾生的眼目）。』於是韶將此事稟告忠懿王，忠懿王派遣使者航海，抄寫經書回來。而韶恰好與智者同姓，人們懷疑他是智者的後身。開寶四年辛未，華頂西峰忽然崩塌，聲音震動山谷。六月有星，隕落在峰頂，林木都變成了白色。二十八日召集眾人告別而圓寂。享年八十二歲，僧臘六十五年。
贊曰：聽說僧人問法眼：『如何是曹源一滴水（什麼是曹源的一滴水）？』而法眼只是回答：『是曹源一滴水（是曹源的一滴水）。』韶因此開悟。問詞答語，無所增損，所謂悟者，何自而發之（問話和回答，沒有增加也沒有減少，所謂的開悟，是從哪裡產生的呢）？及觀韶所對問者，如問古佛心，對曰此問不弱（看看韶所回答的問題，比如問什麼是古佛心，回答說這個問題不弱）。如問如何是太子身，對曰大家見上座問（比如問什麼是太子的身份，回答說大家都看見了，上座問）。則問答之間，不令意根椿立（那麼在問答之間，不讓意識生根）。韶曾經說過：『大凡言句，須絕滲漏（大凡言語，必須毫無破綻）。』而學者卻爭相趨向微妙的領域，想要見到祖師的心，這就像想要到越國去卻朝著燕國的方向走一樣啊。
筠州九峰玄禪師
禪師名通玄，生於程氏，其先是郢州長壽人。
【English Translation】 English version: 『How is the Crown Prince's body (What is the identity of the Crown Prince)?』 Shao replied, 『Everyone sees (Everyone has seen it).』 A senior monk asked. Therefore, Shao often said, 『In general, words and sentences should be without any leakage (In general, words should be flawless).』 A monk then asked, 『What is a sentence without leakage (What is a flawless sentence)?』 Shao replied, 『Your mouth is like a nostril (Your mouth is like a nostril).』 He also said, 『In the eye, there is no color recognition; in color, there is no eye recognition; both eye and recognition are empty; how can one see color (In the eye, there is no recognition of color; in color, there is no recognition of the eye; both the eye and recognition are empty; how can one see color)? The eye cannot see its own body; if it cannot see itself, how can it see other things (The eye cannot see its own body; if it cannot see itself, how can it see other things)?』 The expedient means of the ancient sages were all to explain these principles (The expedient means of the ancient sages were all to explain these principles). If one understands the Dharma of stillness here, then the Dharma of non-stillness is also included (If one understands the Dharma of stillness here, then the Dharma of non-stillness is also included). If one understands the Dharma of detachment, then the Dharma of non-detachment is also included (If one understands the Dharma of detachment, then the Dharma of non-detachment is also included). Neither the future nor the present is left out; it is called the One Dharma Realm (Neither the future nor the present is left out; it is called the One Dharma Realm). What obstructions are there (What obstructions are there)? Each should believe and take it for themselves (Each should believe and take it for themselves). The monk Yi Ji said to Shao, 『The teachings of the wise will inevitably be lost over the years (The teachings of the wise will inevitably be lost over the years). Only Silla has good versions; I wish to borrow the Zen master's compassionate power to obtain them and reopen the eyes of humans and gods in the Eastern Land (Only Silla has good versions; I wish to borrow the Zen master's compassionate power to obtain them and reopen the eyes of humans and gods in the Eastern Land).』 Thereupon, Shao reported this matter to King Zhongyi, who sent envoys to sail the sea and transcribe the scriptures to bring back. And Shao happened to have the same surname as Zhi Zhe, so people suspected that he was the reincarnation of Zhi Zhe. In the fourth year of Kaibao, Xinwei, the West Peak of Huading suddenly collapsed, and the sound shook the mountains and valleys. In June, a star fell on the top of the peak, and the trees all turned white. On the twenty-eighth day, he gathered the crowd to bid farewell and passed away. He lived to be eighty-two years old, with sixty-five years as a monk.
The eulogy says: I heard that a monk asked Fayan, 『What is a drop of water from Caoyuan (What is a drop of water from Caoyuan)?』 And Fayan simply replied, 『It is a drop of water from Caoyuan (It is a drop of water from Caoyuan).』 Shao was enlightened because of this. The question and answer did not add or subtract anything; from where does the so-called enlightenment arise (The question and answer did not add or subtract anything; from where does the so-called enlightenment arise)? Looking at Shao's answers to questions, such as asking about the mind of the ancient Buddha, he replied that the question was not weak. For example, asking how is the Crown Prince's body, he replied that everyone sees, the senior monk asked. Then, between the question and answer, the root of consciousness is not allowed to take hold. Shao once said, 『In general, words and sentences must be without leakage.』 But scholars are vying to go to the realm of subtlety, wanting to see the mind of the patriarch, which is like wanting to go to Yue but heading towards Yan.
Zen Master Tongxuan of Jiufeng in Yunzhou
The Zen master's name was Tongxuan, born into the Cheng family, whose ancestors were from Changshou in Yingzhou.
也。幼依郢之仁王寺沙門惠超。超陰察之。外純深。中穎悟。超奇之。為落髮受具。即游洛中。聽毗尼部。棄去至武陵。謁德山鑒禪師。鑒時已臘高。門風益峻。門下未有遘之者。而鑒獨以玄為奇。然玄不大徹透。辭去至高安。謁價禪師。價與語喜。撫之曰。掌有神珠。白晝示人。人且按劍。況玄夜乎。子可貴也。玄曰。但不識珠者耳。倘識之亦無晝夜。價稱之以為俊士。價歿廬于塔旁三年。而學者來。依從日盛。玄曰。大平時世。饑餐困臥復有何事。吾本無事。汝與么來相尋。是無事生事。無事生事。道人所忌。何不各自歇去。中和初。拜辭其塔。北遊久之。南還寓止豫章。南平鐘王執弟子禮。北面而師事之。玄厭城居。思超放山林。王為買末山。建精舍。號隆濟。以延之。學者風靡而至。或問。自心他心。得相見否。玄曰。自己尚不見。他人何可觀。又問。罪福之性。如何了達。得無同異。玄曰。絺绤不禦寒。又嘗問僧。近自何處來。曰閩嶺。玄曰遠涉不易。曰不難。動步便到。玄曰。有不動步者么。僧云有。玄曰爭得到此間。其僧不能對。玄以杖逐之。玄謂門弟子曰。佛意祖意。如手展握。先師安立五位。發明云巖宗旨。譬如神醫冶病。其藥只是尋常用者。語忌十成。不欲斷絕。機忌觸犯。不欲染污。但學者機
【現代漢語翻譯】 現代漢語譯本： 慧玄禪師，年幼時依附於郢地的仁王寺沙門惠超（僧侶名）。惠超暗中觀察他，發現他外表純樸深沉，內心聰慧穎悟，惠超對他感到驚奇，於是為他剃度，讓他受具足戒。之後慧玄便遊歷洛陽，聽聞毗尼部的教義。後來他離開洛陽前往武陵，拜見德山鑒禪師。當時德山鑒禪師已經年老，門風更加嚴峻，門下弟子沒有能與他相契合的，而德山鑒禪師唯獨對慧玄感到驚奇。然而慧玄並沒有完全領悟透徹，於是辭別德山鑒禪師前往高安，拜見價禪師。價禪師與他交談后非常高興，撫摸著他說：『你手掌中握有神珠，在白天展示給人看，人們尚且要按劍相向，更何況是在夜晚呢？你真是可貴啊！』慧玄說：『只是不認識這顆寶珠的人罷了，如果認識它，也就沒有晝夜之分了。』價禪師稱讚他為俊才。價禪師去世后，慧玄在塔旁守廬三年，前來學習的人越來越多。慧玄說：『太平盛世，飢餓了就吃飯，睏倦了就睡覺，還有什麼事呢？我本來就沒事，你們這樣來找我，是無事生事。無事生事，是修行人所忌諱的。為什麼不各自休息去呢？』中和初年，慧玄拜別價禪師的塔，向北遊歷了很久，之後返回南方，暫住在豫章。南平鐘王以弟子的禮節對待他，向他行弟子禮並尊他為老師。慧玄厭倦了城市生活，想要超脫于山林之間。鐘王為他買下末山，建造精舍，命名為隆濟，用來供養他。學習的人紛紛前來。有人問：『自心和他心，能夠相見嗎？』慧玄說：『自己尚且不能見到，他人怎麼能夠觀察到呢？』又有人問：『罪福的性質，如何才能瞭解通達，它們是相同還是不同呢？』慧玄說：『粗細不同的麻布不能用來禦寒。』慧玄曾經問一個僧人：『你最近從哪裡來？』僧人回答說：『閩嶺。』慧玄說：『遠道跋涉不容易啊。』僧人說：『不難，動步就到了。』慧玄說：『有不動步的人嗎？』僧人說：『有。』慧玄說：『那怎麼能到這裡來呢？』那個僧人不能回答。慧玄用禪杖驅趕他。慧玄對門下弟子說：『佛意和祖意，就像手掌的展開和握攏一樣。先師安立五位，闡明云巖的宗旨，就像高明的醫生治療疾病，所用的藥物只是尋常的藥物。說話要避免說滿十分，不要斷絕了生機。機鋒要避免觸犯，不要被污染。只是學習的人的機鋒』
【English Translation】 English version: Zen Master Huixuan, in his youth, depended on the monk Huichao (monk's name) of Renwang Temple in Ying. Huichao secretly observed him and found him to be outwardly pure and profound, and inwardly intelligent and insightful. Huichao was amazed by him, so he shaved his head and had him receive the complete precepts. After that, Huixuan traveled to Luoyang to listen to the teachings of the Vinaya section. Later, he left Luoyang and went to Wuling to visit Zen Master Deshan Jian. At that time, Zen Master Deshan Jian was already old, and the style of his school was even more strict. None of his disciples could agree with him, but Zen Master Deshan Jian was particularly amazed by Huixuan. However, Huixuan did not fully understand, so he bid farewell to Zen Master Deshan Jian and went to Gaoan to visit Zen Master Jia. Zen Master Jia was very happy after talking with him, and stroked him, saying, 'You hold a divine pearl in your palm, and when you show it to people in the daytime, they still draw their swords against you, let alone at night? You are truly precious!' Huixuan said, 'It's just that people don't recognize this pearl. If they recognize it, there would be no difference between day and night.' Zen Master Jia praised him as a talented person. After Zen Master Jia passed away, Huixuan stayed by the pagoda for three years, and more and more people came to study with him. Huixuan said, 'In a peaceful and prosperous age, when you are hungry, you eat, and when you are sleepy, you sleep. What else is there to do? I originally have nothing to do. You come to me like this, creating something out of nothing. Creating something out of nothing is what practitioners avoid. Why don't you all go and rest?' In the early years of Zhonghe, Huixuan bid farewell to Zen Master Jia's pagoda and traveled north for a long time. After that, he returned to the south and stayed temporarily in Yuzhang. King Zhong of Nanping treated him with the etiquette of a disciple, paying respects to him and honoring him as his teacher. Huixuan was tired of city life and wanted to transcend to the mountains and forests. King Zhong bought Moshan for him and built a monastery, named Longji, to support him. People came to study one after another. Someone asked, 'Can the self-mind and the other-mind meet each other?' Huixuan said, 'One cannot even see oneself, how can one observe others?' Someone also asked, 'How can one understand the nature of sin and merit, are they the same or different?' Huixuan said, 'Coarse and fine linen cannot be used to keep out the cold.' Huixuan once asked a monk, 'Where did you come from recently?' The monk replied, 'Minling.' Huixuan said, 'It's not easy to travel a long distance.' The monk said, 'It's not difficult, you can get there by moving your feet.' Huixuan said, 'Are there people who don't move their feet?' The monk said, 'Yes.' Huixuan said, 'Then how can they get here?' That monk could not answer. Huixuan drove him away with his staff. Huixuan said to his disciples, 'The Buddha's intention and the Patriarch's intention are like the opening and closing of the palm of the hand. The former teacher established the five positions and explained the purpose of Yunyan, just like a skilled doctor treating diseases, using only ordinary medicines. Avoid speaking to the full extent, so as not to cut off the vitality. Avoid offending the opportunity, so as not to be contaminated. It's just that the opportunity of the learners'
思不妙。唯尋九轉靈丹。云能起死。是大不然。法華經有化城一品。佛祖密說。熟讀分明。大通智勝佛。壽五百四十萬億那由他劫。其坐道場。破魔軍已。垂得阿耨多羅三藐三菩提。而諸佛法不現在前。如是一小劫。乃至十小劫。結跏趺坐。身心不動。而諸佛法猶不在前。言垂成者。言一小劫。言十小劫者。是染污是斷絕。又曰。爾時忉利諸天。先為彼佛。于菩提樹下。敷師子座。高一由旬。佛於此座。當得阿耨多羅三藐三菩提。適坐此座時。諸梵天王。雨眾天花。面百由旬。香風時來。吹去萎花。更雨新者。如是不絕。滿十小劫。供養于佛。常擊天鼓。其餘諸天。作天伎樂。常雨此華。四王諸天。為供養佛。常擊天鼓。其餘諸天。作天伎樂。滿十小劫。至於滅度。亦復如是。諸比丘。大通智勝佛。過十小劫。諸佛之法。乃現在前。成阿耨多羅三藐三菩提。言過十小劫者。偏正回互之旨也。祖師曰。藉教悟宗者。夫豈不然哉。偽唐乾寧三年二月十七日。晨興誡其徒曰。無虛度光陰。無虛消信施。既已出家。唯道是履。名大丈夫。於是寂然在定。至三月二十日乃化。閱世六十有三。坐四十有二夏。
贊曰。巖頭曰。但識綱宗。本無寔法。玄言語。忌十成。不欲斷絕。機忌觸犯。不欲染污者綱宗。也至引法華以證成
【現代漢語翻譯】 現代漢語譯本 思慮不周詳啊。只想著尋找九轉靈丹，說它能起死回生，這是大錯特錯的。《法華經》中有『化城』一品，佛祖秘密宣說，仔細研讀就能明白。大通智勝佛（Mahābhijñājñānābhibhū，佛名），壽命五百四十萬億那由他（nayuta，數量單位）劫。他坐在道場，降伏魔軍之後，將要證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。然而諸佛之法卻不顯現在他面前。就這樣過了一小劫，乃至十小劫，結跏趺坐，身心不動，而諸佛之法仍然沒有顯現。說『將要成就』，是因為經歷了一小劫、十小劫，這是染污，是斷絕。經中又說：『當時忉利天（Trāyastriṃśa，欲界六天之一）的諸天，先為那位佛在菩提樹下，鋪設獅子座，高一由旬（yojana，長度單位）。佛坐在這個座位上，將證得阿耨多羅三藐三菩提。』當他剛坐上這個座位時，諸梵天王（Brahma，色界諸天之王）降下各種天花，覆蓋方圓百由旬的範圍。香風不時吹來，吹走凋謝的花朵，又降下新的花朵，像這樣不停地持續了十小劫，供養于佛。他們常常敲擊天鼓，其餘諸天則演奏天上的伎樂。常常降下這些天花。四王諸天（Caturmahārājakāyika，四大天王及其眷屬）爲了供養佛，常常敲擊天鼓，其餘諸天則演奏天上的伎樂，持續了十小劫，直到佛滅度時，也是這樣。諸位比丘（bhikkhu，出家男子），大通智勝佛經過十小劫，諸佛之法才顯現在他面前，成就阿耨多羅三藐三菩提。說『經過十小劫』，是偏與正相互迴轉的旨意啊。祖師說：『憑藉教法而悟入宗門，難道不是這樣嗎？』偽唐乾寧三年二月十七日，早晨起來告誡他的弟子們說：『不要虛度光陰，不要白白消耗信徒的供養。既然已經出家，唯有道才是應該履行的。要做大丈夫。』於是寂然入定，到三月二十日才圓寂。享年六十三歲，坐禪四十二個夏天。
讚語說：巖頭禪師說：『只要認識綱宗，本來就沒有實在的法。』玄妙的言語，忌諱說得太滿。不希望斷絕，機鋒忌諱觸犯。不希望染污，這就是綱宗。甚至引用《法華經》來證明成就。
【English Translation】 English version How unwise! Only seeking the nine-cycle elixir, claiming it can revive the dead. This is greatly mistaken. The 『Imaginary City』 chapter in the Lotus Sutra contains the Buddha's secret teachings. Diligently study it to understand clearly. Mahābhijñājñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha), his lifespan was five hundred forty myriads of kotis of nayutas (a unit of measurement) of kalpas. He sat in the bodhimaṇḍa (place of enlightenment), having subdued the Māra (demon) army, about to attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). However, the Dharma of all Buddhas did not appear before him. Thus, one small kalpa passed, and even ten small kalpas passed, sitting in the lotus position, body and mind unmoving, yet the Dharma of all Buddhas still did not appear. Saying 『about to attain』 refers to one small kalpa, and saying ten small kalpas refers to defilement and severance. Furthermore, it says: 『At that time, the devas (gods) of Trāyastriṃśa Heaven (Heaven of Thirty-three) first prepared a lion throne for that Buddha under the Bodhi tree, one yojana (a unit of measurement) in height. The Buddha, upon this throne, would attain anuttarā-samyak-saṃbodhi.』 As he was about to sit on this throne, the Brahma (god) kings rained down various heavenly flowers, covering an area of one hundred yojanas. Fragrant winds came from time to time, blowing away the withered flowers and raining down new ones, continuously for ten small kalpas, offering to the Buddha. They constantly struck heavenly drums, and the other devas played heavenly music. They constantly rained down these flowers. The Caturmahārājakāyika (Four Heavenly Kings) devas, in order to make offerings to the Buddha, constantly struck heavenly drums, and the other devas played heavenly music, for ten small kalpas, even until the Buddha's parinirvana (complete nirvana), it was the same. Bhikkhus (monks), Mahābhijñājñānābhibhū Buddha, after ten small kalpas, the Dharma of all Buddhas then appeared before him, attaining anuttarā-samyak-saṃbodhi. Saying 『after ten small kalpas』 is the meaning of the mutual turning of bias and correctness. The Patriarch said: 『Relying on the teachings to awaken to the essence, is it not so?』 On the seventeenth day of the second month of the third year of Qianning during the pseudo-Tang dynasty, he arose in the morning and admonished his disciples, saying: 『Do not waste time, do not waste the offerings of the faithful. Since you have already left home, only the Way is to be followed. Be a great person.』 Then he entered samadhi (meditative state) in silence, and passed away on the twentieth day of the third month. He lived for sixty-three years, and sat in meditation for forty-two summers.
The eulogy says: Zen Master Yantou said: 『As long as you recognize the fundamental principle, there is originally no real Dharma.』 Profound words should avoid being too definitive. Not wanting severance, the critical point should avoid being offended. Not wanting defilement, this is the fundamental principle. Even quoting the Lotus Sutra to prove accomplishment.
。明佛祖之密說。泮然無疑。藉教以悟宗。夫豈虛語哉。余至九峰。拜其塔。碑已斷壞。不可識。有木碑書。其略如此耳。今其宗枝。皆不及玄所示綱宗。何也。
南康云居齊禪師
禪師名道齊。生金氏。南昌人也。幼依百丈明照禪師得度。種性猛利。經行燕坐。以未明己事為憂。持一缽遍歷叢林。學心不息。時法燈禪師。住南昌上藍。齊往依之。法燈使知藏司。法燈偶見齊呼曰。每見舉祖師西來意話。藏主如何商略。齊曰。不東不西。法燈曰。若與么會。了無交涉。曰未審尊意如何。法燈良久曰。西來有甚意便去。齊於是頓悟其旨。初住高安大愚。有搜玄拈古代別之語。盛行諸方。號東禪。嘗謂門弟子曰。達磨言。此方經唯楞伽。可以印心。吾讀此經。偈曰。諸法無法體。而說唯是心。不見於自心。而起于分別。可謂大慈悲父。如實極談。我輩自不領受。揹負恩德。如恒河沙。或問曰。然則見自心。遂斷分別乎。齊曰非然也。譬如調馬。馬自見其影而不驚。何以故。以自知其影。從自身出故。吾以是知。不斷分別。亦舍心相也。祇今目前。如實而觀。不見纖毫。祖師曰。若見現在。過去未來亦應見。若不見過去未來。現在亦不應見。此語分明。人自迷昧。或又問龍濟曰。一切鐘鼓本無聲。如何信之無聲
【現代漢語翻譯】 現代漢語譯本：領悟佛祖隱秘的教誨，就會徹底明白，毫無疑惑。憑藉經教來領悟禪宗的宗旨，這難道是虛假的話嗎？我到九峰去，拜謁了他的塔，但石碑已經斷裂損壞，無法辨認。只有一塊木碑上寫著大概的內容。現在他的宗派分支，都比不上玄所展示的綱宗。這是為什麼呢？
南康云居齊禪師
禪師名叫道齊（Daoqi），是金氏家族的人，南昌人。年幼時依止百丈明照禪師（Baizhang Mingzhao Chanshi）出家。他的根性非常勇猛精進，無論是經行還是禪坐，都以未能明白自己的本性為憂慮。他手持一隻缽，遍游各個寺院叢林，求學之心從不停止。當時法燈禪師（Fadeng Chanshi）住在南昌上藍寺，道齊前去依止他。法燈讓道齊擔任知藏的職務。法燈偶然看見道齊，呼喚他說：『每次聽人提起祖師西來意（Zushi Xilai Yi，Bodhidharma's intention in coming from the West），藏主你如何理解？』道齊回答說：『不東不西。』法燈說：『如果這樣理解，那就完全沒有關係。』道齊說：『不知道您的意思如何？』法燈沉默了很久，說：『西來有什麼意？』說完便離開了。道齊於是頓悟了其中的旨意。最初住在高安大愚寺，他有搜尋玄妙、拈提古代話語的風格，在各地非常盛行，被稱為東禪。他曾經對門下弟子說：『達磨（Damo，Bodhidharma）說，此地（中國）的經典只有《楞伽經》（Lanka Sutra）可以用來印證心性。我讀這部經，其中的偈語說：諸法沒有實體，而說一切唯是心。如果不能見到自己的心，就會產生分別。這真是大慈悲的父親，如實地極盡談論。我們這些人自己不領受，背棄了這份恩德，如同恒河沙一樣多。』有人問：『既然如此，那麼見到自己的心，就能斷除分別嗎？』道齊說：『不是這樣的。譬如調馬，馬自己看到自己的影子也不會驚慌。為什麼呢？因為馬自己知道影子是從自身產生的。我因此知道，不斷除分別，也捨棄心相。現在當下，如實地觀察，不見絲毫。祖師說：如果能見到現在，過去未來也應該能見到。如果不能見到過去未來，現在也應該不能見到。』這句話說得很明白，是人們自己迷惑。』或者又問龍濟（Longji）說：『一切鐘鼓本來沒有聲音，如何相信它是沒有聲音的？』
【English Translation】 English version: To understand the Buddha's secret teachings is to be completely clear and without doubt. To use the teachings to awaken to the essence of Zen, is this not true? I went to Jiufeng and paid respects at his pagoda, but the stone tablet was broken and could not be recognized. There was only a wooden tablet with a brief summary. Now, his branch of the sect is not as good as the guiding principles shown by Xuan. Why is this?
Zen Master Daoqi of Yunju in Nankang
The Zen master's name was Daoqi (Daoqi), from the Jin family, a native of Nanchang. As a child, he became a monk under Zen Master Mingzhao of Baizhang (Baizhang Mingzhao Chanshi). His nature was very vigorous and diligent. Whether walking or sitting in meditation, he was worried about not understanding his own nature. Carrying a single bowl, he traveled to various monasteries and forests, never ceasing his pursuit of learning. At that time, Zen Master Fadeng (Fadeng Chanshi) lived in Shanglan Temple in Nanchang, and Daoqi went to rely on him. Fadeng assigned Daoqi to the position of scripture custodian. Fadeng happened to see Daoqi and called out, 'Every time I hear people mention Bodhidharma's intention in coming from the West (Zushi Xilai Yi), how do you, the scripture custodian, understand it?' Daoqi replied, 'Neither east nor west.' Fadeng said, 'If you understand it that way, then it has nothing to do with it.' Daoqi said, 'I don't know what your intention is?' Fadeng was silent for a long time and said, 'What intention is there in coming from the West?' After saying that, he left. Daoqi then suddenly awakened to the meaning of it. Initially living in Dayu Temple in Gaoan, he had a style of searching for the profound and picking up ancient sayings, which was very popular everywhere, and he was called Dongchan. He once said to his disciples, 'Bodhidharma (Damo) said that only the Lanka Sutra (Lanka Sutra) can be used to verify the mind in this land (China). I read this sutra, and the verse in it says: All dharmas have no substance, and it is said that everything is only mind. If you cannot see your own mind, you will generate distinctions. This is truly a father of great compassion, who speaks truthfully and exhaustively. We ourselves do not receive it and betray this kindness, as numerous as the sands of the Ganges.' Someone asked, 'In that case, if you see your own mind, can you cut off distinctions?' Daoqi said, 'It is not like that. For example, taming a horse, the horse itself sees its own shadow and is not alarmed. Why? Because the horse itself knows that the shadow comes from itself. I know from this that you do not cut off distinctions, nor do you abandon the appearance of the mind. Right now, observe truthfully, without seeing the slightest bit. The patriarch said: If you can see the present, you should also be able to see the past and future. If you cannot see the past and future, you should not be able to see the present.' This sentence is very clear, but people are confused themselves.' Or someone asked Longji (Longji), 'All bells and drums originally have no sound, how can you believe that they have no sound?'
齊。曰祖師曰。如鼓聲無有作者。無有住處。畢竟空故。但誑凡夫耳。若鼓聲是實有。鐘聲俱擊。應不相參。所以玄沙曰。鐘中無鼓響。鼓中無鐘聲。鐘鼓不交參。句句無前後。若不當體寂滅。如何得句句無前後耶。后移住幽谷山雙林禪院。又遷住云居。凡二十年。至道三年丁酉九月示疾。八日申時令擊鐘集眾。維那白眾已集。齊笑敘出家本末。揖謝輔弼叢席者曰。今日老僧以風火相逼。特與諸人相見。且向什麼處見。向四大五陰處見耶。六入十二處見耶。是種種處不可見。則只今相問者是誰。若真見得可謂後學有賴。良久曰。吾化后。當以院事累契瑰。乃化。閱世六十有九。坐四十有八夏。
贊曰。余贊大愚東禪碑。碑載齊悟契之緣。法燈曰。西來有甚意。以校傳燈曰。他家自有兒孫在。之語誤也。昔有僧問趙州。如何是祖師西來意。答曰庭前柏樹子。又隨而誡之曰。汝若肯我與么道。我則辜負汝。汝若不肯我與么道。我則不辜負汝。而昧者剿之。使古人之意不完。為害甚矣。故並錄之。
瑞鹿先禪師
祖師名本先。生鄭氏。溫州永嘉人也。兒稚不甘處俗。去依集慶院沙門某。年二十五。為沙彌。詣天臺國清寺。受滿分戒。即造韶國師。服勤十年。住瑞鹿寺。足不歷城邑。手不度財帛。不設臥具
【現代漢語翻譯】 現代漢語譯本：齊（Qi），說道：『祖師說，鼓聲沒有製造者，沒有停留之處，畢竟是空性的，只是迷惑凡夫俗子罷了。如果鼓聲是真實存在的，那麼敲擊鐘聲時，鐘聲和鼓聲應該互相干擾。』所以玄沙（Xuansha）說：『鐘聲中沒有鼓聲，鼓聲中沒有鐘聲，鐘鼓互不交參，句句沒有先後。』如果不是當體寂滅，怎麼能做到句句沒有先後呢？』後來他移居到幽谷山雙林禪院，又遷居到云居，總共二十年。至道三年丁酉九月，他示現疾病，八日申時命令敲鐘召集大眾。維那（Vina，寺院中的職務，負責維持秩序）稟告大眾已經集合完畢。齊笑著敘述自己出家的本末，向輔弼叢席的人作揖感謝，說道：『今天老僧因為風火（四大元素）相逼，特地與諸位相見。且向什麼地方相見呢？向四大五陰（佛教用語，構成人身的要素）處相見嗎？向六入十二處（佛教用語，感官與對像）相見嗎？是種種處都不可見。那麼現在與我相問的人是誰呢？如果真的能見到，可以說是後學有依靠了。』良久，他說：『我圓寂后，應當把院裡的事務託付給契瑰（Qigui）。』於是圓寂。享年六十九歲，坐禪四十八個夏天。
贊曰：我曾讚頌大愚東禪的碑文，碑文記載了齊開悟和契之的因緣。法燈（Fadeng）說：『西來有甚意？』用來校正《傳燈錄》中『他家自有兒孫在』的說法是錯誤的。過去有僧人問趙州（Zhaozhou）：『如何是祖師西來意？』趙州回答說：『庭前柏樹子。』又隨即告誡他說：『你如果肯定我這樣說，我就辜負了你；你如果不肯定我這樣說，我就不辜負你。』而愚昧的人抄襲它，使得古人的意思不完整，為害太大了。所以一併記錄下來。
瑞鹿先禪師（Ruilu Xian Chanshi）
祖師名本先（Benxian），生於鄭氏，是溫州永嘉人。小時候就不喜歡過世俗生活，去依附集慶院的沙門某。二十五歲時，成為沙彌（Shami，佛教出家男子），前往天臺國清寺，受持圓滿的戒律。隨即前往韶國師（Shao Guoshi）處，服侍勤勞十年，住在瑞鹿寺。腳不踏入城市，手不接觸財物，不設定臥具。
【English Translation】 English version: Qi said, 'The patriarch said that the sound of the drum has no maker, no dwelling place, and is ultimately empty, merely deceiving ordinary people. If the sound of the drum were truly existent, then when the bell is struck, the sounds of the bell and drum should interfere with each other.' Therefore, Xuansha said, 'In the bell, there is no sound of the drum; in the drum, there is no sound of the bell. The bell and drum do not intermingle; each phrase has no before or after.' If it is not inherently quiescent, how can each phrase have no before or after?' Later, he moved to Shuanglin Chan Monastery in Yougu Mountain, and then to Yunju, for a total of twenty years. In the ninth month of the third year of Zhidou, he manifested illness. On the eighth day, at Shen time (3-5 pm), he ordered the bell to be struck to gather the assembly. The Vina (monk in charge of order) reported that the assembly had gathered. Qi smiled and recounted the beginning and end of his ordination, bowed and thanked those assisting in the assembly, saying, 'Today, the old monk is being pressed by the elements of wind and fire (the four elements), so I am meeting with you all. But where shall we meet? Shall we meet in the realm of the four elements and five skandhas (the elements that constitute a person)? Shall we meet in the realm of the six entrances and twelve places (sense organs and their objects)? It is in all these places that we cannot meet. Then who is it that is now questioning me? If you can truly see this, it can be said that later learners have something to rely on.' After a long while, he said, 'After my transformation, the affairs of the monastery should be entrusted to Qigui.' Then he passed away. He lived for sixty-nine years and sat in meditation for forty-eight summers.
A eulogy: I once praised the stele of Dayu Dongchan, which recorded the karmic connection between Qi's enlightenment and Qi Zhi. Fadeng said, 'What is the meaning of the patriarch's coming from the West?' Using this to correct the saying in the 'Transmission of the Lamp' that 'His family has its own children and grandchildren' is a mistake. In the past, a monk asked Zhaozhou, 'What is the meaning of the patriarch's coming from the West?' Zhaozhou replied, 'The cypress tree in front of the courtyard.' Then he immediately warned him, 'If you affirm that I say this, I will have failed you; if you do not affirm that I say this, I will not have failed you.' But ignorant people plagiarize it, making the meaning of the ancients incomplete, which is very harmful. Therefore, it is recorded together.
Zen Master Ruilu Xian
The patriarch's name was Benxian, born into the Zheng family, a native of Yongjia in Wenzhou. As a child, he disliked living a secular life and went to rely on a certain Shamen (Buddhist monk) at Jiqing Monastery. At the age of twenty-five, he became a Shami (novice monk) and went to Guoqing Monastery on Mount Tiantai to receive the full precepts. He then went to Shao Guoshi and served diligently for ten years, residing at Ruilu Monastery. His feet did not step into cities, his hands did not touch wealth, and he did not set up bedding.
。不衣繭絲。卯齋終日。宴坐申旦。誨誘門弟子。逾三十年。其志彌厲。謂眾曰。吾初見天臺。言下便薦。然千日之內。四威儀之中。似物礙膺。如仇同處。一日忽然猛省。譬如洗面摸著鼻孔。作偈三首曰。非風幡動仁心動。自古相傳直至今。今後水云人慾曉。祖師真是好知音。又曰。若是見色便見心。人來問著方難答。若求道理說多般。辜負平生三事衲。又曰。曠大劫來只如是。如是同天亦同地。同地同天作么形。作么形兮無不是。乃又曰。華嚴稱。佛身充滿於法界。是真個也無。且如佛身。既已充滿法界。菩薩界。緣覺聲聞界。人天修羅界。餓鬼畜生地獄界。應無處蹲。如是理論。太煞聱訛。尋常說。諸法所生。唯心所現。且道即今五根。所對六境。與汝是同耶是別耶。同則何不作一塊。別則如何說唯是一心。大須著精彩。佛法不是等閑。大中祥符元年二月。謂門弟子如晝曰。為我造個卵塔。塔成我行矣。八月望日畢工。遠近道俗造山。唯恐其後。是日如平居。至午時。安坐方丈。手結寶印。謂如晝曰。古人曰。騎虎頭撩虎尾。中央事作么生。如晝曰。也祇是如晝。先曰。汝問我。如晝乃問。騎虎頭撩虎尾。中央事作么生。先曰我也弄不出。於是奄然開一目。微視而寂。閱世六十有七。坐四十有二夏。長吏以其事
【現代漢語翻譯】 不穿用蠶繭絲織成的衣服。每天卯時（早上五點到七點）開始齋戒，整日如此。從申時（下午三點到五點）到第二天早上都端坐禪定。教誨引導門下的弟子，超過三十年，他的志向更加堅定。他對眾人說：『我最初見到天臺宗的教義，立刻就領悟了。然而在千日之內，行住坐臥四種威儀之中，總好像有什麼東西阻礙在胸中，如同仇人同處一室。』有一天忽然猛然醒悟，就像洗臉時摸到了自己的鼻孔。於是作了三首偈：『不是風動，不是幡動，是仁者的心在動。自古以來就這樣相傳直到今天。今後修道之人想要明白這個道理，祖師真是最好的知音。』又說：『如果一見到外色就立刻去見自心，別人來問你時就難以回答。如果想要用道理來說明，說得再多也是徒勞，辜負了平生所穿的三件衲衣。』又說：『曠劫以來一直就是這樣，這樣如同天，也如同地。如同地，如同天，又是什麼形狀呢？是什麼形狀呢？無不是它。』 於是又說：『《華嚴經》中說，佛身充滿於法界。』這是真的嗎？且說佛身既然已經充滿法界，那麼菩薩界、緣覺聲聞界、人天修羅界、餓鬼畜生地獄界，應該沒有地方可以容身了。這樣的理論，實在太過於艱澀難懂。平常說，諸法所生，唯心所現。那麼現在這五根（眼、耳、鼻、舌、身）所面對的六境（色、聲、香、味、觸、法），與你來說是相同呢還是不同呢？相同，為什麼不能變成一塊？不同，又如何說是唯是一心呢？』必須認真思考，佛法不是隨便說說而已。 大中祥符元年二月，如晝對門下弟子說：『為我造一個卵塔（舍利塔）。塔建成我就要走了。』八月十五日完工，遠近的僧人和俗人都來建造，唯恐落後。這一天他像平時一樣，到了午時，安穩地坐在方丈室內，手結寶印。對如晝說：『古人說，騎在虎頭上，又去撩撥虎尾，那麼中央的事情該怎麼辦呢？』如晝說：『也只是如晝。』先禪師說：『你來問我。』如晝於是問：『騎在虎頭上，又去撩撥虎尾，那麼中央的事情該怎麼辦呢？』先禪師說：『我也弄不出來。』於是忽然睜開一隻眼睛，稍微看了一下就寂滅了。享年六十七歲，坐禪四十二年。地方長官把這件事
【English Translation】 He did not wear clothes made of silkworm silk. He observed a strict fast from the hour of Mao (5-7 AM), spending the entire day in this practice. From the hour of Shen (3-5 PM) until dawn, he sat in meditation. He instructed and guided his disciples for over thirty years, his resolve growing stronger with time. He said to the assembly: 'When I first encountered the teachings of Tiantai (Tiantai School of Buddhism), I immediately understood them. However, for a thousand days, in all four postures (walking, standing, sitting, and lying down), it felt as if something was obstructing my chest, like living with an enemy.' One day, he suddenly awakened, like touching one's nose while washing one's face. He then composed three verses: 'It is not the wind that moves, nor the banner that moves; it is the benevolent mind that moves. This has been passed down from ancient times until today. Now, those who seek the Way wish to understand this principle; the patriarchs are truly good confidants.' He also said: 'If one immediately sees the mind upon seeing external forms, it will be difficult to answer when others ask. If one tries to explain with reason, no matter how much one says, it will be in vain, betraying the three monastic robes worn in this life.' He further said: 'From beginningless time, it has always been like this; like this, it is the same as the sky, and the same as the earth. The same as the earth, the same as the sky, what form does it take? What form does it take? There is nothing that it is not.' Then he said: 'The Avatamsaka Sutra says, the Buddha's body pervades the entire Dharmadhatu (realm of phenomena).' Is this true? If the Buddha's body already pervades the entire Dharmadhatu, then the realms of Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), Sravakas (Hearers), humans, devas (gods), asuras (demigods), hungry ghosts, animals, and hells should have no place to exist. Such a theory is too abstruse and difficult to understand. It is commonly said that all phenomena arise from the mind alone. Then, are the five roots (eye, ear, nose, tongue, body) and the six objects (form, sound, smell, taste, touch, dharma) that they perceive the same as you or different? If the same, why can't they become one? If different, how can it be said that it is only one mind?' One must think carefully; the Buddha-dharma is not something to be taken lightly. In the second month of the first year of the Dazhong Xiangfu era, Ruzhou said to his disciples: 'Build a stupa (reliquary tower) for me. When the stupa is completed, I will depart.' It was completed on the fifteenth day of the eighth month, and monks and laypeople from far and near came to build it, fearing to be left behind. On that day, he was as usual. At noon, he sat peacefully in his room, forming the treasure mudra (hand gesture). He said to Ruzhou: 'The ancients said, riding on a tiger's head and then provoking its tail, what should be done about the central matter?' Ruzhou said: 'It is just Ruzhou.' Zen Master Xian said: 'You ask me.' Ruzhou then asked: 'Riding on a tiger's head and then provoking its tail, what should be done about the central matter?' Zen Master Xian said: 'I also cannot manage it.' Then he suddenly opened one eye, glanced slightly, and passed away into silence. He lived for sixty-seven years and sat in meditation for forty-two years. The local magistrate recorded this event.
聞。有詔本州常加檢視。如晝乃奉其平生所著。竹林集十卷。詩辭千餘首。詣闕上進。詔藏秘閣。如晝特賜紫衣。
贊曰。讀先傳。校傳燈語句。詳略少異耳。夫自心非外有。妄盡而自返。則于生死之際。超然自得如此。然余每怪。前聖平日機辯。皆不可犯。至臨終之日。皆弭光泯氣。洞山曰。吾閑名已謝。臨濟曰。誰知吾正法眼藏。向這瞎驢邊滅。今先又曰。我也弄不出。嗚呼其有旨要乎。
禪林僧寶傳卷第七 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第八
宋明白庵居沙門 惠洪 撰
圓通緣德禪師
禪師名緣德。生杭州臨安黃氏。年十七。師事東山老宿勤公。剃髮受具。神觀靖深。中空外夷。以精進為佛事。年二十四遍游諸方。爛熳叢席。至襄州清溪。謁進禪師。棲遲不去久之。江南李氏有國日。德混跡南昌之上藍寺。楚國宋公齊丘。至於經堂。僧眾趨迎。德閱經自若。宋公傍立睨之。德不甚顧答。宋公問。上座看甚經。德舉示之。宋公異焉。力請住舍利幽谷雙嶺諸剎。德無所事去留。所至頹然默坐而已。而學徒自成規矩。平生著一衲裙。以繩貫其褶處。夜申其裙。以當被。後主聞其名。致至金陵。問佛法大意。留禁中。又創寺以居之。
【現代漢語翻譯】 現代漢語譯本： （我）聽說（這件事）。（朝廷）有詔令本州經常加以檢查視察。如晝（法師）於是將他平生所著的《竹林集》十卷，詩詞一千餘首，送到朝廷進獻。皇帝下詔將書藏於秘閣。特別賜予如晝（法師）紫衣。
贊曰：讀以前的傳記，校對《傳燈錄》的語句，（發現）詳略稍微有些不同罷了。那自心並非外在所有，妄念消除自然迴歸本真。那麼在生死關頭，自然能夠如此超脫自在。然而我常常感到奇怪，以前的聖人在平日裡機智善辯，令人不可冒犯，到了臨終之時，都收斂光芒，泯滅氣息。洞山（禪師）說：『我閑散的名聲已經結束。』臨濟（禪師）說：『誰知道我的正法眼藏，竟然在這個瞎驢邊上滅亡。』如今先（法師）又說：『我也弄不出來。』唉！其中有什麼重要的旨意嗎？
《禪林僧寶傳》卷第七
《禪林僧寶傳》卷第八
宋朝明白庵的沙門惠洪撰寫
圓通緣德禪師
禪師名緣德，生於杭州臨安黃氏。十七歲時，師從東山老宿勤公，剃髮受戒。神情安詳沉靜，內心空明，外表平和。以精進修行作為佛事。二十四歲時，遊歷各地，在各個寺院參學。到達襄州清溪，拜訪進禪師，長久地居住在那裡。江南李氏統治時期，緣德（禪師）隱身於南昌的上藍寺。楚國宋公齊丘來到經堂，僧眾紛紛趨迎，緣德（禪師）卻依舊自若地閱讀經書。宋公站在一旁看著他，緣德（禪師）不太理睬。宋公問道：『上座看什麼經？』緣德（禪師）舉起經書給他看。宋公對此感到驚異，極力邀請他住在舍利幽谷、雙嶺等寺廟。緣德（禪師）對於去留並不在意，所到之處只是靜靜地坐著。但學徒們自然形成規矩。他平時只穿一件衲裙，用繩子穿過裙子的褶皺處，晚上展開裙子，用來當被子。後主聽說了他的名聲，將他請到金陵，詢問佛法大意，將他留在宮中，又建造寺廟讓他居住。
【English Translation】 English version: I heard that there was an imperial edict ordering the local authorities to conduct frequent inspections. Thereupon, Ru Zhou (Dharma Master) submitted his lifelong work, the 'Bamboo Grove Collection' in ten volumes, consisting of over a thousand poems and verses, to the court. The emperor decreed that the books be stored in the imperial library. Ru Zhou (Dharma Master) was specially granted a purple robe.
Eulogy: Reading previous biographies and comparing the statements in the 'Transmission of the Lamp' records, the differences are only slight. The self-mind is not something external; when delusions are exhausted, it naturally returns to its original state. Thus, at the juncture of life and death, one can be so detached and at ease. However, I often find it strange that the former sages, who were usually quick-witted and eloquent, unassailable in their daily lives, would all conceal their brilliance and extinguish their energy at the time of their death. Dongshan (Chan Master) said, 'My idle reputation has come to an end.' Linji (Chan Master) said, 'Who knew that my treasury of the true Dharma eye would perish beside this blind donkey?' Now, Xian (Dharma Master) also says, 'I also cannot bring it forth.' Alas! Is there some important meaning in this?
'Biographies of Eminent Monks in the Chan Tradition,' Volume Seven
'Biographies of Eminent Monks in the Chan Tradition,' Volume Eight
Composed by Huihong, a Shramana of Mingbai Hermitage in the Song Dynasty
Chan Master Yuantong Yuande
The Chan Master's name was Yuande, born in Hangzhou Lin'an, of the Huang family. At the age of seventeen, he became a disciple of the Elder Su Qin of Dongshan, shaved his head, and received the precepts. His demeanor was serene and profound, his mind empty and clear, and his appearance was peaceful. He regarded diligent practice as his Buddhist duty. At the age of twenty-four, he traveled extensively, studying at various monasteries. Arriving at Qingxi in Xiangzhou, he visited Chan Master Jin and resided there for a long time. During the reign of the Li family in Jiangnan, Yuande (Chan Master) concealed himself in the Shanglan Temple in Nanchang. When Song Gong Qi Qiu of the Chu state came to the scripture hall, the monks rushed to greet him, but Yuande (Chan Master) continued to read the scriptures as if nothing had happened. Song Gong stood beside him, observing him, but Yuande (Chan Master) paid little attention. Song Gong asked, 'What scripture is the venerable one reading?' Yuande (Chan Master) held up the scripture for him to see. Song Gong was amazed by this and earnestly invited him to reside in the Shali Yougu, Shuangling, and other temples. Yuande (Chan Master) was indifferent to going or staying, and wherever he went, he would simply sit quietly. However, the disciples naturally formed rules and regulations. He usually wore only a patched skirt, using a rope to thread through the pleats of the skirt, and at night, he would unfold the skirt to use as a blanket. The Later Ruler heard of his reputation and invited him to Jinling, asking him about the profound meaning of the Buddha-dharma, keeping him in the palace and building a temple for him to reside in.
昭惠后以其子宣城公薨。施錢建寺。于廬山之陰。石耳峰之下。開基日。得金像觀世音于地中。賜名圓通焉 本朝遣使。問罪江南後主。納土矣。而胡則者據守九江不降。大將軍曹翰部曲。渡江入寺。禪者驚走。德淡坐如平日。翰至不起不揖。翰怒呵曰。長老不聞。殺人不眨眼將軍乎。德熟視曰。汝安知有不懼生死和尚耶。翰大奇增敬。而已曰。禪者何為而散。德曰。擊鼓自集。翰遣裨校擊之。禪無至者。翰曰。不至何也。德曰。公有殺心故爾。德自起擊之。禪者乃集。翰再拜。問決勝之策。德曰。非禪者所知也。太平興國二年十月七日。升堂曰。脫離世緣。乃在今日。以衲衣並所著木屐。留付山中。使門人累青石為塔。曰他日塔作紅色。吾再至也。乃化。閱世八十。坐六十有三夏。謚曰道濟禪師。
南塔光涌禪師
禪師名光涌。豫章豐城章氏子。母乳之夕。神光照庭。廄馬皆驚。因以光涌名之。七歲誦詩禮。曉大義。十三學經論。輒能講解。開元寺有尊宿。史忘其名。有異能解。見涌嘆曰。法中俊人也。以維摩經旨決授之。時仰山寂禪師。住南昌之石亭寺。涌父事之得度。十九詣襄州。壽山寺載律師受滿分戒。北遊謁臨濟。臨濟曰。汝師明眼。乃不事之。遠遊何為。涌因南歸。執勤累歲。先是石亭見來
【現代漢語翻譯】 現代漢語譯本：昭惠后因為她的兒子宣城公去世，捐錢建造寺廟，地點選在廬山北面的石耳峰下。破土動工那天，從地裡挖出一尊金像觀世音菩薩，於是賜名為圓通寺。 本朝派遣使者，問罪于江南後主，後主獻出土地投降。但胡則佔據九江，拒不投降。大將軍曹翰的部隊渡江進入寺廟，僧人們驚慌逃散，只有德淡禪師像平時一樣端坐不動。曹翰走到他面前，他也不起身行禮。曹翰憤怒地呵斥道：『長老沒聽說過殺人不眨眼的將軍嗎？』德淡仔細地看著他說：『你又怎麼知道有不怕生死的和尚呢？』曹翰非常驚奇，更加敬重他，問道：『禪師們為什麼都跑散了？』德淡說：『敲鼓他們自然會聚集。』曹翰派手下敲鼓，卻沒有一個僧人來。曹翰說：『為什麼不來呢？』德淡說：『因為你有殺心。』德淡親自起身敲鼓，僧人們才聚集起來。曹翰再次拜見德淡，請教決勝的策略。德淡說：『這不是禪師所能知道的。』 太平興國二年十月七日，德淡禪師升座說法：『脫離世間塵緣，就在今天。』將袈裟和穿的木屐，留在山中，讓弟子們用青石壘成塔，說：『將來塔變成紅色的時候，我就再來。』說完就圓寂了，享年八十歲，坐禪六十三年。謚號為道濟禪師。
南塔光涌禪師
禪師名叫光涌，是豫章豐城章氏的兒子。他母親生他的那天晚上，神光照亮庭院，馬廄里的馬都驚慌起來，因此取名為光涌。他七歲就能背誦詩經和禮記，明白其中的大義。十三歲學習經書和論著，就能講解。開元寺有一位高僧，史書忘記了他的名字，有奇異的才能和見解，見到光涌後感嘆道：『這是佛法中的傑出人才啊！』於是將維摩經的要旨傳授給他。當時仰山寂禪師住在南昌的石亭寺，光涌的父親侍奉他並讓他剃度出家。光涌十九歲前往襄州，在壽山寺拜載律師受具足戒。之後北遊，拜見臨濟禪師。臨濟禪師說：『你的老師很有眼力，你卻不侍奉他，遠遊是爲了什麼呢？』光涌於是南歸，盡心侍奉仰山寂禪師多年。先前，石亭寺見到光涌來
【English Translation】 English version: Zhao Huihou donated money to build a temple because of the death of her son, Duke Xuancheng. The location was chosen at the foot of Shier Peak on the north side of Mount Lu. On the day of groundbreaking, a golden statue of Guanshiyin (Avalokiteśvara, the Bodhisattva of Compassion) was unearthed, and the temple was named Yuantong Temple. The current dynasty sent envoys to question the ruler of Jiangnan, who surrendered by offering land. However, Hu Ze occupied Jiujiang and refused to surrender. General Cao Han's troops crossed the river and entered the temple, and the monks fled in panic, except for Chan Master Dedan, who sat still as usual. When Cao Han approached him, he did not rise or salute. Cao Han angrily rebuked him: 'Has the Elder not heard of the general who kills without blinking an eye?' Dedan looked at him carefully and said: 'How do you know there are no monks who do not fear life and death?' Cao Han was very surprised and became more respectful. He asked: 'Why did the Chan practitioners scatter?' Dedan said: 'They will gather naturally when the drum is beaten.' Cao Han sent his subordinates to beat the drum, but no monks came. Cao Han said: 'Why don't they come?' Dedan said: 'Because you have a murderous intent.' Dedan personally got up and beat the drum, and the monks gathered. Cao Han bowed to Dedan again and asked for a strategy to win. Dedan said: 'This is not something a Chan practitioner would know.' On the seventh day of the tenth month of the second year of the Taiping Xingguo era, Chan Master Dedan ascended the Dharma seat and said: 'To break away from worldly ties is today.' He left his kasaya (monk's robe) and wooden clogs in the mountains, and asked his disciples to build a pagoda with bluestone, saying: 'When the pagoda turns red in the future, I will come again.' After saying this, he passed away peacefully, at the age of eighty, having practiced Chan for sixty-three years. He was posthumously named Chan Master Daoji.
Chan Master Guangyong of Nanta (Southern Pagoda)
The Chan Master's name was Guangyong, and he was the son of the Zhang family of Fengcheng, Yuzhang (present-day Nanchang, Jiangxi). On the night his mother gave birth to him, divine light illuminated the courtyard, and the horses in the stable were startled, so he was named Guangyong. At the age of seven, he could recite the Book of Poetry and the Book of Rites, and understood their great meaning. At the age of thirteen, he studied scriptures and treatises, and could explain them. There was a venerable monk in Kaiyuan Temple, whose name has been forgotten in history, who had extraordinary talents and insights. Upon seeing Guangyong, he exclaimed: 'This is an outstanding talent in the Dharma!' He then imparted to him the essence of the Vimalakirti Sutra. At that time, Chan Master Yangshan Ji lived in Shiting Temple in Nanchang. Guangyong's father served him and allowed him to be tonsured and become a monk. At the age of nineteen, Guangyong went to Xiangzhou and received the full precepts from Vinaya Master Zai at Shoushan Temple. Later, he traveled north and visited Chan Master Linji (Linji Yixuan, founder of the Linji school of Chan Buddhism). Chan Master Linji said: 'Your teacher has great insight, but you do not serve him. What is the purpose of your distant travels?' Guangyong then returned south and served Chan Master Yangshan Ji diligently for many years. Previously, Shiting Temple saw Guangyong coming
參者。必問曰。來作么。曰禮覲和尚。又問還見和尚么。曰見。又問和尚何似驢。參者無能對。脫對亦不契。忽問涌。涌對曰。光涌見和尚。亦不似佛。石亭曰。若不似佛。似個什麼。涌曰。若更有所似。與驢何別。石亭大驚曰。凡聖兩忘。情盡體露。吾以此語驗人。已二十年。無決了者。噫子真利根。當自保任。吾不能盡。子異日當自知耳。指以謂人曰。此子肉佛。可以化人也。石亭歿。涌然第三指。以報法。又然第二指。以報親。偽唐天祐元年。南昌帥南平王鐘傳。盡禮迎至府。使至不起。於是州牧縣尹至不起。道俗頓集亦不起。乃共訴之曰。師不起。貽郡縣之咎。於是不得已從之。遂嗣石亭法席。學者歸之如雲。十四年秋還仰山。偽唐升元二年夏。無疾而化。閱世八十有九坐七十夏。
洞山守初禪師
禪師名守初。出於傅氏。鳳翔良原人也。兒時。聞鐘梵聲。輒不食危坐終日。母呂試之。不喂亦不索。年十六跪白求出家。呂許之。依渭州崆峒沙門志諗剃髮。詣涇州舍利。律師凈圓受具足戒。始游律肆。執卷坐睡。棄去歷咸秦。自襄漢南。至長沙坐夏。夏休詣雲門偃禪師。偃問近離何處。對曰查渡。又問夏在何處。對曰湖南報慈。又問幾時離。對曰八月二十五。偃曰。放汝三頓棒。初惘然良久。又申
【現代漢語翻譯】 現代漢語譯本： 參禪的人，（石亭和尚）必定會問：『你來做什麼？』（參禪者）回答說：『來拜見和尚。』又問：『你見到和尚了嗎？』回答說：『見到了。』又問：『和尚像什麼？像驢嗎？』參禪的人沒有能回答的。即使回答了，也不契合（禪意）。忽然問到涌（和尚），涌（和尚）回答說：『光涌見到和尚，也不像佛。』石亭（和尚）說：『如果不像佛，像什麼呢？』涌（和尚）說：『如果更像什麼，與驢有什麼區別？』石亭（和尚）大驚說：『凡聖兩忘，情盡體露。我用這句話來檢驗人，已經二十年了，沒有能決斷了悟的。唉！你真是利根之人，應當自己保任（自己的悟境）。我不能完全說盡，你將來自然會知道的。』指著（涌和尚）對人說：『這個是肉身佛，可以教化人。』石亭（和尚）去世后，涌（和尚）燃第三指，以報答佛法（之恩），又燃第二指，以報答親恩。偽唐天祐元年，南昌帥南平王鐘傳，以最高的禮節迎接（涌和尚）到府，（涌和尚）讓他來也不起身。於是州牧縣尹來了也不起身。道士俗人聚集了也不起身。於是大家一起訴說道：『禪師不起身，會給郡縣帶來罪過的。』於是不得已才聽從了他們。於是繼承了石亭（和尚）的法席，學者歸附他如雲。十四年秋天回到仰山。偽唐升元二年夏天，無疾而化。享年八十九歲，坐禪七十個夏天。
洞山守初禪師
禪師名守初，出於傅氏，是鳳翔良原人。小時候，聽到鐘梵的聲音，就常常不吃飯，端正危坐一整天。母親呂氏試探他，不餵他也不吵鬧。十六歲時跪著請求出家，呂氏答應了他。依附渭州崆峒沙門志諗剃髮，到涇州舍利，律師凈圓受具足戒。開始遊學律宗，拿著書卷就坐著睡覺，於是放棄了律宗，遊歷咸秦，從襄漢南，到長沙坐夏。夏安居結束後去拜訪雲門偃禪師。偃（禪師）問：『你最近從哪裡來？』（守初禪師）回答說：『查渡。』又問：『夏安居在哪裡？』（守初禪師）回答說：『湖南報慈。』又問：『什麼時候離開的？』（守初禪師）回答說：『八月二十五。』偃（禪師）說：『放你三頓棒。』（守初禪師）茫然了很久，又申訴。
【English Translation】 English version: A Chan practitioner must be asked: 'What are you here for?' The practitioner replies: 'To pay respects to the Abbot.' Then asked: 'Have you seen the Abbot?' The reply is: 'Yes.' Then asked: 'What does the Abbot resemble? Does he resemble a donkey?' The Chan practitioner is unable to answer. Even if they answer, it does not accord with (Chan meaning). Suddenly, (the question) is asked of Yong (Abbot), Yong (Abbot) replies: 'Guangyong sees the Abbot, and he does not resemble a Buddha either.' Shiting (Abbot) says: 'If he does not resemble a Buddha, what does he resemble?' Yong (Abbot) says: 'If he resembles anything else, what difference is there from a donkey?' Shiting (Abbot) is greatly astonished and says: 'Forgetting both the mundane and the sacred, emotions exhausted, the essence is revealed. I have used this phrase to test people for twenty years, and no one has been able to resolve it. Alas! You are truly a person of keen faculties, you should protect and maintain (your own enlightenment). I cannot fully explain it, you will naturally know it in the future.' Pointing to (Yong Abbot), he said to the people: 'This is a living Buddha, he can transform people.' After Shiting (Abbot) passed away, Yong (Abbot) burned his third finger to repay the Dharma (grace), and then burned his second finger to repay the kindness of his parents. In the first year of Tianyou during the pseudo-Tang Dynasty, Zhong Chuan, the commander of Nanchang and Prince Nanping, greeted (Yong Abbot) to the government with the highest courtesy, (Yong Abbot) did not rise even when he came. Therefore, the prefectural governor and county magistrate did not rise either when they came. Taoists and laypeople gathered, and he still did not rise. So everyone complained together: 'If the Chan Master does not rise, it will bring blame to the prefecture and county.' Therefore, he had no choice but to comply with them. Thus, he succeeded to Shiting (Abbot)'s Dharma seat, and scholars flocked to him like clouds. In the autumn of the fourteenth year, he returned to Yangshan. In the summer of the second year of Shengyuan during the pseudo-Tang Dynasty, he transformed without illness. He lived to be eighty-nine years old and sat in meditation for seventy summers.
Dongyang Shou Chu Chan Master
The Chan Master's name was Shou Chu, from the Fu family, and was a native of Liangyuan in Fengxiang. As a child, upon hearing the sound of bells and chanting, he would often not eat and sit upright all day long. His mother, Lu, tested him, and he did not cry even if she did not feed him. At the age of sixteen, he knelt and asked to leave home, and Lu allowed him. He relied on the monk Zhi Shen of Kongtong in Weizhou to shave his head, and went to Jingzhou Sheli, where the Vinaya Master Jing Yuan received the complete precepts. He began to study the Vinaya School, but he would fall asleep while holding the scriptures, so he abandoned the Vinaya School and traveled through Xianqin, from Xianghan south, to Changsha to spend the summer. After the summer retreat, he went to visit Chan Master Yunmen Yan. Yan (Chan Master) asked: 'Where have you come from recently?' (Shou Chu Chan Master) replied: 'Chadu.' He asked again: 'Where did you spend the summer retreat?' (Shou Chu Chan Master) replied: 'Bao Ci in Hunan.' He asked again: 'When did you leave?' (Shou Chu Chan Master) replied: 'August 25th.' Yan (Chan Master) said: 'I'll give you three blows of the stick.' (Shou Chu Chan Master) was at a loss for a long time, and then appealed again.
問曰。適來祗對。不見有過。乃蒙賜棒。實所不曉。偃呵曰。飯袋子。江西湖南。便爾商略。初默悟其旨曰。他日正當。于無人煙處。不畜粒米。飯十方僧。即日辭去。北抵襄漢偽漢。乾祐元年。眾請住洞山。禪其律居。謂學者曰。語中有語。名為死句。語中無語。名為活句。諸方只具啐啄同時眼。不具啐啄同時用。到此實難得人。但愛不動一塵。不撥一境。見事便道。若此輩東西南北。不知其數。要得脫略窠。臼活人眼目。不道都無。但可言少。皆坐不達根原。落在陰界。妄以為安下。知陷在死水。弄個無尾胡孫。臘月三十日。鼓已打破。胡孫走卻。手腳忙亂。悔無所及。若是衲僧。凍殺饑殺。終不著渠鶻臭布衫 本朝大平興國六年。尚書石公襄帥趙公。交章奏初有道行。化於此邦。補助聖化。有旨賜徽號。紫伽梨。旌異之。住山四十年。道遍天下。淳化元年秋七月。無疾跏趺而化。閱世八十有一。坐六十有五夏。
南安巖嚴尊者
禪師諱自嚴。生鄭氏。泉州同安人也。年十一棄家。依建興臥像寺沙門契緣為童子。十七為大僧。遊方至廬陵。謁西峰耆宿云豁。豁者清涼智明禪師高弟。雲門嫡孫也 太宗皇帝。嘗詔至闕。館于北御園舍中。習定久之。懇之還山。公依止五年。密契心法。辭去渡懷仁。江有
【現代漢語翻譯】 現代漢語譯本： 問：剛才的應對中，我並沒有犯什麼過錯，卻蒙受了您的棒喝，實在不明白。 偃呵斥道：『飯桶！江西湖南一帶，就讓你這樣隨便猜測。』 （我）最初默然領悟了他的旨意，說：『將來應當在無人煙的地方，不儲存一粒米，供養十方僧眾。』 當天就告辭離去，向北到達襄漢一帶的偽漢政權。乾祐元年，大家請他住持洞山，禪讓其所居之處。他對學人說：『話中有話，叫做死句；話中無話，叫做活句。各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。』 『到這裡實在難以找到人。只是喜愛不動一塵，不撥動一境，見到事情就說。像這樣的人，東西南北，數也數不清。想要脫離窠臼，擁有活潑的眼目，不能說完全沒有，但可以說很少。』 『他們都因為不通達根源，落入陰界，妄自以為安穩。要知道這是陷入死水，如同玩弄一個無尾的猢猻，到了臘月三十日，鼓已經打破，猢猻也跑掉了，手忙腳亂，後悔也來不及了。如果是真正的衲僧，寧可凍死餓死，也終究不會穿那件散發著鶻臭味的布衫。』 本朝太平興國六年，尚書石公襄、元帥趙公，多次上奏說（禪師）最初有道行，在此地教化，輔助聖化。皇上有旨賜予徽號、紫袈裟，以表彰他的與衆不同。住山四十年，道遍天下。淳化元年秋七月，無疾而終，跏趺坐化。享年八十一歲，坐禪六十五個夏天。
南安巖嚴尊者
禪師名諱自嚴（Ziyan），姓鄭，是泉州同安人。十一歲時離家，依附建興臥像寺的沙門契緣（Qiyuan）為童子。十七歲成為大僧。遊歷四方到達廬陵，拜見西峰耆宿云豁（Yunhuo）。云豁是清涼智明禪師的高徒，雲門（Yunmen）的嫡孫。太宗皇帝曾經下詔讓他到京城，安置在北御園的房舍中。他習禪很久，懇請回山。尊者依止云豁五年，秘密地領悟了心法，告辭離去，準備渡過懷仁江。
【English Translation】 English version: Question: In my responses just now, I didn't see any faults, yet I received your blows. I truly don't understand. Yan scolded: 'Rice bag! You just speculate like this in Jiangxi and Hunan.' (I) initially silently understood his meaning, saying: 'In the future, I should be in a place without human habitation, not storing a single grain of rice, supporting monks from all directions.' That day, I bid farewell and left, heading north to the pseudo-Han regime in the Xianghan area. In the first year of Qianyou, everyone invited him to reside at Dongshan, ceding their dwelling to him. He said to the students: 'Words within words are called dead phrases; words without words are called living phrases. The Zen masters of all directions only possess the eye of simultaneous pecking, but not the application of simultaneous pecking.' 'It is truly difficult to find someone here. They only love not moving a speck of dust, not disturbing a single realm, speaking as soon as they see something. People like this, east, west, north, and south, are countless.' 'If you want to break free from the mold and have lively eyes, it can't be said that there are none at all, but it can be said that there are very few.' 'They all fall into the realm of darkness because they do not understand the root source, falsely thinking it is safe. Know that this is falling into dead water, like playing with a tailless monkey. On the thirtieth day of the twelfth month, the drum has already been broken, and the monkey has run away. They are flustered and regret it is too late. If they were true monks, they would rather freeze to death and starve to death than wear that cloth robe with the stench of a vulture.' In the sixth year of the Taiping Xingguo era of this dynasty, the Minister Shi Gongxiang and the Marshal Zhao Gong repeatedly reported that (the Zen master) initially had the path and taught in this land, assisting the sacred transformation. The emperor issued an edict to bestow the honorary title and purple kasaya to commend his uniqueness. He lived on the mountain for forty years, and his teachings spread throughout the world. In the seventh month of the autumn of the first year of Chunhua, he passed away without illness, sitting in full lotus posture. He lived to be eighty-one years old, meditating for sixty-five summers.
Venerable Ziyan (自嚴), of Nanan Rock
The Zen master's name was Ziyan (自嚴), his surname was Zheng, and he was from Tongan, Quanzhou. At the age of eleven, he left home and attached himself to the Shramana Qiyuan (契緣) of Jianxing Woxiang Temple as a novice. At seventeen, he became a full monk. He traveled to Luling and visited the elder Yunhuo (雲豁) of Xifeng. Yunhuo was a senior disciple of Zen Master Qingliang Zhiming and a direct descendant of Yunmen (雲門). Emperor Taizong once summoned him to the capital and housed him in the Northern Imperial Garden. He practiced meditation for a long time and earnestly requested to return to the mountain. The Venerable stayed with Yunhuo for five years, secretly comprehending the Dharma of the mind, and bid farewell, preparing to cross the Huai Ren River.
蛟。每為行人害。公為說偈誡之。而蛟輒去。過黃楊峽。渴欲飲。會溪涸。公以杖擿之。而水得。父老來聚觀。合爪以為神。公遁。去武平南黃石。巖多蛇虎。公止住。而蛇虎可使令。四遠聞之大驚。爭敬事之。民以雨旸男女禱者。隨其欲應念而獲。家𦘕其像。飲食必祭。鄰寺僧死。公不知法當告官。便自焚之。吏追捕坐庭中。問狀不答。索紙作偈曰。云外野僧死。云夜野僧燒。二法無差互。菩提路不遙。而字畫險勁。如擘窠大篆。吏大怒以為。狂且慢已。去僧伽梨。曝日中。既得釋。因以布帽其首。而衣以白服。公恨所說法。聽者疑信半。因不語者六年。巖寺當輸布。而民歲代輸之。公不忍折。簡置布束中祈免。吏張曄歐陽程者。相顧怒甚。追至問狀不答。以為妖。火所著帽明鮮。又索紙作偈曰。一切慈忍力。皆吾心所生。王官苦拘束。佛法不流行。自是時亦語。去游南康槃古山。先是西竺波利尊者經始。讖曰。卻後當有白衣菩薩。來興此山。公住三年。而成叢林。乃還南安。江南眠槎。為行舟礙。公舟過焉。摩挲之曰。去去莫與人為家槎。一夕蕩除之。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。公曰此陰府之物。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。僧即舟倡偈。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。而事公謹愿。公憐之。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。於是世間章句。吾伊上口。公示人多以偈。然題贈以之中四字于其後。莫有識其旨者。異跡甚著。所屬狀以聞 詔佳之。宰相王欽若。大參趙安仁已下。皆獻詩。公未嘗視。置承塵上而已。淳化乙卯正月初六日。集眾曰。吾此日生。今正是時。遂右脅臥而化。閱世八十有二。坐六十有五夏。謚曰定光圓應禪師。
贊曰。圓通誚曹將軍。而不屈。問軍旅事而不答。此其識能知宗也。南塔初不受南平王之請。及聞移禍及人。因屑就之。此其行高一世也。學者囿於法愛。故初公語分生死。所以發其機。至於定應。則全提大用。于其化時曰。吾此日生。于化時而曰生。最後之訓也。臨禍福死生之際。能如彼四老人。則正宗已墜之綱。尚可理也。
禪林僧寶傳卷第八 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第九
宋明白庵居沙門 惠洪 撰
龍牙居遁禪師
禪師名居遁。生於郭氏。撫州南城人也。年十
【現代漢語翻譯】 現代漢語譯本： 立沙中很久。納福廕菩提（菩提：覺悟）。僧人即刻吟唱偈語，而船也隨之啟動。眾人歡呼雀躍。到達五羊（五羊：廣州的別稱）后，有一大商人，想借船來裝載貨物。僧人答應了他。剛解開纜繩，忽然颳起大風，船不知去向。有一沙彌（沙彌：佛教出家男子，年齡未滿二十歲），沒有多少聞見，但做事恭敬謹慎。僧人憐憫他，作了一首偈語，讓他誦讀，希望他久而久之能夠聰明起來。偈語說：『大智慧發於心，於心何處尋？成就一切義，無古亦無今。』於是世間的文章語句，沙彌很快就能背誦。僧人給別人看，大多用偈語，然而在偈語之後題寫『以之中四字』，沒有人知道其中的含義。他的奇異事蹟非常顯著，所屬官府上報朝廷。朝廷下詔嘉獎他。宰相王欽若、大參趙安仁等人都獻詩，僧人從未看過，只是放在承塵（承塵：天花板）上而已。淳化乙卯年正月初六日，召集眾人說：『我就是今日出生的，現在正是時候。』於是向右側臥倒而圓寂。享年八十二歲，坐禪六十五年。謚號為定光圓應禪師。
讚語說：圓通（圓通：指定光圓應禪師）嘲笑曹將軍，卻不屈服。問他軍事，他不回答。這是他的見識能夠知曉根本。南塔（南塔：指定光圓應禪師）最初不接受南平王（南平王：五代十國時期南平國君主）的邀請，等到聽說不接受會禍及他人，於是勉強答應。這是他的行為高於世人。學佛的人侷限於對法的執愛，所以最初定光圓應禪師說有生死之分，是爲了啓發他們的機緣。至於定應，則是完全提倡大用。在他圓寂的時候說：『我就是今日出生的。』在圓寂的時候說出生，這是最後的訓誡啊。面臨禍福死生之際，能夠像那四位老人一樣，那麼正宗已經墜落的綱紀，還是可以理順的。
《禪林僧寶傳》卷第八 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第九
宋明白庵居沙門 惠洪 撰
龍牙居遁禪師
禪師名居遁，生於郭氏，撫州南城人也。年十
【English Translation】 English version: He stayed at Lisha for a long time. Receiving blessings and sheltering Bodhi (Bodhi: enlightenment). The monk immediately chanted a Gatha (Gatha: a verse or stanza), and the boat started moving. The crowd cheered. Upon arriving at Wuyang (Wuyang: another name for Guangzhou), a large merchant wanted to borrow the boat to load goods. The monk agreed. Just as the mooring ropes were untied, a strong wind suddenly arose, and the boat disappeared. There was a Shami (Shami: a Buddhist novice monk under the age of twenty) who did not have much learning, but was respectful and cautious in his actions. The monk took pity on him and composed a Gatha for him to recite, hoping that he would become intelligent over time. The Gatha said: 'Great wisdom arises from the heart, where in the heart is it found? Accomplishing all meanings, without past or present.' Thereupon, the Shami could quickly recite worldly writings and sentences. The monk showed it to others, mostly using Gathas, but after the Gathas, he inscribed 'Yi Zhi Zhong Si Zi', and no one knew the meaning of it. His extraordinary deeds were very prominent, and the local government reported it to the court. The court issued an edict to commend him. The Prime Minister Wang Qinruo, Grand Councilor Zhao Anren, and others all presented poems, but the monk never looked at them, simply placing them on the ceiling. On the sixth day of the first month of the year Yimao in the Chunhua era, he 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 peacefully. He lived to the age of eighty-two, and sat in meditation for sixty-five years. He was posthumously named the Chan Master Dingguang Yuanying.
The eulogy says: Yuanying (Yuanying: referring to Chan Master Dingguang Yuanying) mocked General Cao, but did not yield. When asked about military matters, he did not answer. This is because his knowledge could understand the root. Nantuo (Nantuo: referring to Chan Master Dingguang Yuanying) initially did not accept the invitation of King Nanping (King Nanping: the ruler of the Nanping Kingdom during the Five Dynasties and Ten Kingdoms period), but when he heard that not accepting would bring disaster to others, he reluctantly agreed. This is because his conduct was superior to the world. Those who study Buddhism are limited by their attachment to the Dharma, so initially Chan Master Dingguang Yuanying spoke of the distinction between life and death in order to inspire their opportunities. As for Dingying, he fully advocated great use. When he passed away, he said: 'I was born on this day.' Saying birth at the time of passing away is the final instruction. Facing the juncture of misfortune, fortune, life, and death, if one can be like those four old men, then the principles of the orthodox tradition that have already fallen can still be straightened out.
The Biographies of Eminent Monks in the Chan Forest, Volume 8 Supplement to the Buddhist Canon, Volume 79, No. 1560, Biographies of Eminent Monks in the Chan Forest
The Biographies of Eminent Monks in the Chan Forest, Volume 9
Composed by the Shramana Huihong of Mingbai Hermitage in the Song Dynasty
Chan Master Longya Judun
The Chan Master's name was Judun, born into the Guo family, a native of Nancheng in Fuzhou. At the age of ten
四。依吉州滿田寺剃落。又六年詣嵩岳受具。遁風骨臞。甚視瞻凝。遠性夷粹語論英發。初謁翠微不契。至臨濟亦不契。乃造洞山悟本價禪師。問如何是祖師西來意。價曰。待洞水逆流即告汝道。遁豁然大悟。研味其旨。悲欣交集。服勤八年。日增智證。價稱其能。馬氏方據有長沙。興崇梵坊。聞遁名請。說法于龍牙法濟禪寺。僧問。如何是道遁曰無異人心。又曰。夫言修道者。此是勸諭之詞。接引之語。從上已來。無法與人。只是相承種種方便。為說出意旨。令識自心。究竟無法可得。無道可修。故云菩提道自然。今言法者。是軌持之名。道是眾生體性。未有世界。早有此性。世界壞時。此性不滅。喚作隨流之性。常無變易。作么生可持以與人。又可作意。而修得哉。僧又問。如何是祖師西來意。遁曰。待石烏龜解語。即向汝道。進曰。石龜語也。曰。向汝道什麼。其僧亦悟。又僧問。大庾嶺提不起時如何。遁曰。六祖為什麼將得去。又問。維摩掌擎世界。未審維摩在什麼處立。遁曰。汝道維摩掌擎世界。其對機峻峭無滲漏類如此。偽樑龍德五年癸未八月示疾。九月十三日夜半。有大星殞于方丈前。詰旦加趺而化。閱世八十有九。坐六十有九夏。
贊曰。予觀龍牙偈曰。學道先須有悟由。還如曾鬥快龍舟。雖
【現代漢語翻譯】 現代漢語譯本： 四、他在吉州滿田寺剃度出家。又過了六年，前往嵩岳受具足戒。他清瘦而有風骨，目光專注而有神。天性淳樸，談吐不凡。最初拜訪翠微禪師，未能契合；到臨濟禪師處，也未能契合。於是前往洞山，拜見悟本價禪師，問道：『如何是祖師西來意？』價禪師說：『待洞水逆流，即告訴你。』道遁禪師豁然大悟。他研習體味其中的旨意，悲喜交集。在洞山服侍八年，智慧和證悟日益增長。價禪師稱讚他的才能。當時馬殷佔據長沙，大興佛寺。聽聞道遁禪師的名聲，便邀請他到龍牙法濟禪寺說法。有僧人問道：『如何是道？』道遁禪師說：『無異人心。』又說：『所謂修道，這只是勸勉和引導之詞。自古以來，沒有什麼法可以給人。只是代代相傳各種方便法門，爲了說出其中的意旨，讓人認識自己的心。最終沒有什麼法可以得到，沒有什麼道可以修。所以說菩提道是自然而然的。現在所說的法，是軌範和持守之名。道是眾生的體性，在世界產生之前，就有了這種體性。世界毀滅時，這種體性也不會消滅。可以稱之為隨順流動的體性，永遠不會改變。怎麼可以用它來持守並給予他人呢？又怎麼可以刻意去修得呢？』僧人又問：『如何是祖師西來意？』道遁禪師說：『待石烏龜開口說話，就告訴你。』僧人進一步問道：『石龜說話了呢？』道遁禪師說：『告訴你什麼？』那僧人也因此開悟。又有僧人問：『在大庾嶺提不起時如何？』道遁禪師說：『六祖慧能為什麼能提得起？』又問：『維摩詰用手掌托起世界，不知維摩詰站在什麼地方？』道遁禪師說：『你說維摩詰用手掌托起世界。』他的對機應答敏捷而嚴密，沒有絲毫漏洞，類似這樣的例子很多。後梁龍德五年癸未年八月，道遁禪師示現疾病。九月十三日半夜，有一顆大星隕落在方丈室前。第二天早晨，他結跏趺坐而圓寂。享年八十九歲，僧臘六十九年。 贊曰：我觀看龍牙禪師的偈語說：『學道首先要有悟入的途徑，還像曾經爭鬥的快速龍舟。』雖然
【English Translation】 English version: Four. He was tonsured at Mantian Temple in Jizhou (吉州滿田寺). After another six years, he went to Songyue (嵩岳) to receive the full precepts. He was lean and had a spiritual bearing, his gaze was focused and bright. He was naturally simple and pure, and his speech was brilliant. Initially, he visited Cuiwei (翠微), but they did not resonate. He went to Linji (臨濟), but they also did not resonate. Then he went to Dongshan (洞山) and visited Wuben Jia (悟本價) Zen Master, asking: 'What is the meaning of the Patriarch's coming from the West?' Jia (價) said: 'When the Dong River flows backward, I will tell you.' Daodun (道遁) suddenly had a great enlightenment. He studied and savored its meaning, filled with both sorrow and joy. He served diligently for eight years, and his wisdom and realization increased daily. Jia (價) praised his ability. At that time, Ma Yin (馬殷) occupied Changsha (長沙) and greatly promoted Buddhist temples. Hearing of Daodun's (道遁) reputation, he invited him to preach at Longya Faji (龍牙法濟) Zen Temple. A monk asked: 'What is the Dao?' Daodun (道遁) said: 'It is no different from the human mind.' He also said: 'Those who speak of cultivating the Dao, these are words of encouragement and guidance. Since ancient times, there has been no Dharma to give to people. It is only the transmission of various expedient means, in order to express the meaning and allow people to recognize their own minds. Ultimately, there is no Dharma to be obtained, and no Dao to be cultivated. Therefore, it is said that the Bodhi Path is natural. Now, what is called Dharma is the name of rules and upholding. The Dao is the nature of sentient beings; before the world existed, this nature was already present. When the world is destroyed, this nature will not disappear. It can be called the nature that follows the flow, and it never changes. How can it be upheld and given to others? And how can it be deliberately cultivated and attained?' The monk asked again: 'What is the meaning of the Patriarch's coming from the West?' Daodun (道遁) said: 'When the stone tortoise speaks, I will tell you.' The monk further asked: 'The stone tortoise speaks?' Daodun (道遁) said: 'What does it tell you?' That monk also became enlightened because of this. Another monk asked: 'What if one cannot lift it at Dayu Ridge (大庾嶺)?' Daodun (道遁) said: 'Why could the Sixth Patriarch Huineng (慧能) lift it?' He also asked: 'Vimalakirti (維摩詰) holds the world in his palm, I wonder where Vimalakirti (維摩詰) is standing?' Daodun (道遁) said: 'You say Vimalakirti (維摩詰) holds the world in his palm.' His responses were quick and precise, without any loopholes, and there were many similar examples. In the fifth year of Longde (龍德) of the Later Liang Dynasty, the year Guiwei (癸未), in the eighth month, Daodun (道遁) manifested illness. On the thirteenth night of the ninth month, a large star fell in front of his abbot's room. The next morning, he sat in full lotus posture and passed away. He lived to be eighty-nine years old, and his monastic age was sixty-nine years. Eulogy: I observe the verse of Zen Master Longya (龍牙): 'To study the Dao, one must first have a path to enlightenment, just like a fast dragon boat that has once competed.'
然舊閣閑田地。一度嬴來方始休。君若隨緣得似風。吹沙走石不勞功。但於事上通無事。見色聞聲不用聾。皆清深精密。如其為人。疑問翠微臨濟祖意。度禪板蒲團。機語在已見洞山之後。雪竇以瞎龍死水罪之。龍牙聞之必大笑。
永明智覺禪師
智覺禪師者。諱延壽。餘杭王氏子。自其兒稚。知敬佛乘。及冠日一食。誦法華經。五行俱下。誦六十日而畢。有羊群跪而聽。年二十八。為華亭鎮將。嘗舟而歸錢塘。見漁船萬尾戢戢。惻然意折。以錢易之。放于江。裂縫掖。投翠嵓永明禪師岑公。學出世法。會岑遷止龍𠕋寺。吳越文穆王。聞其風悅慕。聽其棄家。為剃髮。自受具。衣不繒纊。食無重味。持頭陀行。嘗習定天臺天柱峰之下。有烏類尺鷃巢衣褶中。時韶國師眼目出間。北面而師事之。韶曰。汝與元帥有緣。它日大作佛事。惜吾不及見耳。初說法于雪竇山。建隆元年。忠懿王移之。于靈隱新寺。為第一世。明年又移之。于永明寺。為第二世。眾至二千人。時號慈氏下生。指法以佛祖之語為銓準。曰迦葉波初聞偈曰。諸法從緣生。諸法從緣滅。我師大沙門。嘗作如是說。此佛祖骨髓也。龍勝曰。無物從緣生。無物從緣滅。起唯諸緣起。滅唯諸緣滅。乃知色生時但是空生。色滅時但是空滅。譬如風性本
【現代漢語翻譯】 現代漢語譯本 然而舊時的樓閣和荒廢的田地，一旦賭贏了，才會罷休。你如果能隨順因緣，就像風一樣，吹走沙石毫不費力。只要在事情上通達無事，見到美色聽到聲音也不用裝聾作啞。這些都是清澈、深刻、精密的道理，就像他（永明智覺禪師）的為人一樣。有人疑問翠微（Cuīwēi，山名）和臨濟（Línjì，人名，禪宗大師）的祖師之意，度量禪板和蒲團，機鋒話語在已見洞山（Dòngshān，人名，禪宗大師）之後。雪竇（Xuědòu，山名）用瞎龍死水來責備他。龍牙（Lóngyá，人名，禪宗大師）聽了必定大笑。
永明智覺禪師（Yǒngmíng Zhìjué Chánshī）
智覺禪師，名延壽（Yánshòu），是餘杭（Yúháng，地名）王氏的兒子。從他小時候起，就知道尊敬佛法。成年後每天只吃一頓飯，誦讀《法華經》（Fǎhuá Jīng）。五行同時進行，誦讀六十天就完成了。有羊群跪著聽他誦經。二十八歲時，擔任華亭（Huátíng，地名）的鎮將。曾經乘船返回錢塘（Qiántáng，地名），看到漁船上有成千上萬條魚，心中感到悲憫，用錢買下它們，放生到江里。撕開衣袖，投奔翠嵓（Cuìyán，山名）的永明禪師岑公（Céng Gōng），學習出世之法。恰逢岑公遷居到龍𠕋寺（Lóngshā Sì）。吳越（Wúyuè，古代政權名）的文穆王（Wénmù Wáng）聽聞他的風采，心生悅慕，聽任他捨棄家庭，為他剃髮，親自為他授具足戒。穿的衣服沒有絲綿，吃的食物沒有豐盛的味道，奉行頭陀行。曾經在天臺（Tiāntāi，山名）天柱峰（Tiānzhù Fēng）下習禪定，有烏鴉之類的鳥在衣服的褶皺中築巢。當時韶國師（Sháo Guóshī）眼光獨到，向北面拜他為師。韶國師說：『你與元帥有緣分，將來會大做佛事，可惜我來不及看到了。』最初在雪竇山（Xuědòu Shān）說法，建隆（Jiànlóng，年號）元年，忠懿王（Zhōngyì Wáng）將他移到靈隱新寺（Língyǐn Xīn Sì），成為第一世住持。第二年又將他移到永明寺（Yǒngmíng Sì），成為第二世住持。僧眾達到兩千人。當時號稱是慈氏（Císhì，即彌勒菩薩）下生。他講法以佛祖的語言為標準，說迦葉波（Jiāyèbō，人名，佛陀弟子）最初聽到偈語說：『諸法從緣生，諸法從緣滅，我師大沙門，嘗作如是說。』這是佛祖的骨髓啊。龍勝（Lóngshèng，人名，佛教人物）說：『無物從緣生，無物從緣滅，起唯諸緣起，滅唯諸緣滅。』才知道色（sè，佛教術語，指物質現象）生起時只是空（kōng，佛教術語，指空性）生起，色滅去時只是空滅去。譬如風的本性本來如此。
【English Translation】 English version However, old pavilions and abandoned fields, only after winning a gamble, will they cease. If you can follow the conditions like the wind, blowing away sand and stones effortlessly. As long as you are clear about non-affairs in affairs, you don't need to pretend to be deaf when seeing beauty and hearing sounds. These are all clear, profound, and precise principles, just like his (Zen Master Yongming Zhijue's) character. Someone questioned the meaning of the ancestral masters of Cuiwei (a mountain name) and Linji (a person's name, a Zen master), measuring the Zen board and futon, the sharp words were after seeing Dongshan (a person's name, a Zen master). Xuedou (a mountain name) blamed him with 'blind dragon dead water'. Longya (a person's name, a Zen master) would surely laugh upon hearing this.
Zen Master Yongming Zhijue (Yǒngmíng Zhìjué Chánshī)
Zen Master Zhijue, whose name was Yanshou (Yánshòu), was the son of the Wang family of Yuhang (a place name). From his childhood, he knew to respect the Buddha's teachings. After adulthood, he ate only one meal a day and recited the 'Lotus Sutra' ('Fǎhuá Jīng'). He did five practices simultaneously, completing the recitation in sixty days. A flock of sheep knelt to listen to him recite the sutra. At the age of twenty-eight, he served as the garrison commander of Huating (a place name). Once, while returning to Qiantang (a place name) by boat, he saw tens of thousands of fish on the fishing boats, and felt compassion in his heart. He bought them with money and released them into the river. Tearing his sleeves, he went to Zen Master Yongming Cen Gong (Céng Gōng) of Cuiyan (a mountain name) to learn the Dharma of transcending the world. Coincidentally, Cen Gong moved to Longsha Temple (Lóngshā Sì). King Wenmu (Wénmù Wáng) of Wuyue (name of an ancient regime) heard of his demeanor and admired him, allowing him to abandon his family, shaving his head for him, and personally bestowing the complete precepts upon him. The clothes he wore had no silk or cotton, and the food he ate had no rich flavors, practicing the ascetic practices. He once practiced meditation under the Tianzhu Peak (Tiānzhù Fēng) of Tiantai Mountain (Tiāntāi Shān), and birds like crows nested in the folds of his clothes. At that time, National Teacher Shao (Sháo Guóshī) had discerning eyes and took him as his teacher, facing north. National Teacher Shao said, 'You have a karmic connection with the marshal, and you will do great Buddhist deeds in the future, but it is a pity that I will not be able to see it.' He first preached at Xuedou Mountain (Xuědòu Shān). In the first year of Jianlong (Jiànlóng, reign title), King Zhongyi (Zhōngyì Wáng) moved him to Lingyin New Temple (Língyǐn Xīn Sì), becoming the first abbot. The following year, he moved him to Yongming Temple (Yǒngmíng Sì), becoming the second abbot. The Sangha reached two thousand people. At that time, he was known as the descent of Maitreya (Císhì, i.e., Maitreya Bodhisattva). His Dharma talks took the words of the Buddha and patriarchs as the standard, saying that Kashyapa (Jiāyèbō, a person's name, Buddha's disciple) initially heard the verse saying: 'All dharmas arise from conditions, all dharmas cease from conditions, my teacher, the great Shramana, has always said so.' This is the marrow of the Buddha and patriarchs. Longsheng (Lóngshèng, a person's name, a Buddhist figure) said: 'No thing arises from conditions, no thing ceases from conditions, arising is only the arising of conditions, ceasing is only the ceasing of conditions.' Then one knows that when form (sè, Buddhist term, referring to material phenomena) arises, it is only emptiness (kōng, Buddhist term, referring to emptiness) arising, and when form ceases, it is only emptiness ceasing. For example, the nature of the wind is originally like this.
不動。以緣起故動。儻風本性動。則寧有靜時哉。密室中若有風。風何不動。若無風遇緣即起。非特風為然。一切法皆然。維摩謂文殊師利曰。不來相而來。不見相而見。文殊乃曰。如是居士。若來已更不來。若去已更不去。所以者何。來者無所從來。去者無所至。所可見者。更不可見。此緣起無生之旨也。僧問。長沙偈曰。學道之人未識真。只為從來認識神。無始時來生死本。癡人喚作本來人。豈離識性別有真心耶。智覺曰。如來世尊于首楞嚴會上。為阿難揀別詳矣。而汝猶故不信。阿難以推窮。尋逐者為心。遭佛呵之。推窮尋逐者識也。若以識法隨相。行則煩惱。名識不名心也。意者憶也。憶想前境。起于妄。並是妄識。不幹心事。心非有無。有無不染。心非垢凈。垢凈不污。乃至迷悟凡聖。行住坐臥。並是妄識非心也。心本不生。今亦不滅。若知自心如此。于諸佛亦然。故維摩曰。直心是道場。無虛假故。智覺以一代時教。流傳此土。不見大全。而天臺賢首慈恩。性相三宗。又互相矛盾。乃為重閣。館三宗知法比丘。更相設難。至波險處。以心宗旨要。折中之。因集方等秘經六十部。西天此土。聖賢之語三百家。以佐三宗之義。為一百卷。號宗鏡錄。天下學者傳誦焉。僧問。如和尚所論宗鏡。唯立一心之旨。能
攝無量法門。此心含一切法耶。生一切法耶。若生者。是自生歟。從他而生歟。共生無因而生歟。答曰。此心不縱不橫。非他非自。何以知之。若言含一切法。即是橫。若言生一切法。即是縱。若言自生。則心豈復生心乎。若言他生。即不得自。矧曰有他乎。若言共生。則自他尚無有。以何為共哉。若言無因而生者。當思有因。尚不許言生。況曰無因哉。僧曰。審非四性所生。則世尊云何說。意根生意識。心如世𦘕師。無不從心造。然則豈非自生乎。又說心不孤起。必藉緣而起。有緣思生。無緣思不生。則豈非他生乎。又說。所言六觸。因緣生六受。得一切法。然則豈非共生乎。又說。十二因緣。非佛天人修羅作。性自爾故。然則豈非無因而生乎。智覺笑曰。諸佛隨緣差別。俯應群機。生善破惡。令入第一義諦。是四種悉檀。方便之語。如以空拳示小兒耳。豈有實法哉。僧曰。然則一切法是心否。曰若是即成二。僧曰。審爾則一切不立。俱非耶。曰非亦成二。汝豈不聞首楞嚴曰。我真文殊無是文殊。若有是者。則二文殊。然我今日。非無文殊。于中實無是非二相。僧曰。既無二相。宗一可乎。曰是非既乖大旨。一二還背圓宗。僧曰。如何用心。方稱此旨。曰。境智俱亡。云何說契。僧曰。如是則言思道斷。心智路絕矣
【現代漢語翻譯】 現代漢語譯本： 《攝無量法門》：這個心包含一切法嗎？還是生出一切法？如果是生出一切法，那麼是自己產生呢？還是從其他事物產生呢？還是共同產生，或者無因而生呢？ 回答說：這個心不縱也不橫，既非來自自身，也非來自他者。為什麼這麼說呢？如果說包含一切法，那就是橫向的；如果說生出一切法，那就是縱向的。如果說是自己產生，那麼心怎麼還能再生出心呢？如果說是從他者產生，那就不能自主，更何況說有他者呢？如果說是共同產生，那麼自身和他者尚且不存在，又拿什麼來共同產生呢？如果說是無因而生，那麼應當思考有因的情況，尚且不允許說是產生，更何況說是無因呢？ 僧人問：如果確實不是四種性質所生，那麼世尊（指釋迦牟尼佛，Sakyamuni）為什麼說，意根（Manas-indriya）產生意識（Vijnana），心就像世間的畫師，沒有不是從心造出來的。這樣說來，難道不是自己產生嗎？又說，心不是孤立產生的，必定憑藉因緣而起。有因緣就產生思想，沒有因緣思想就不產生。那麼難道不是從他者產生嗎？又說，所說的六觸（Sadayatana），因緣產生六受（Sadvedana），得到一切法。這樣說來，難道不是共同產生嗎？又說，十二因緣（Dvadasanga），不是佛（Buddha）、天人（Deva）、修羅（Asura）所造作，而是自性如此。這樣說來，難道不是無因而生嗎？ 智覺笑著說：諸佛（Buddhas）隨著因緣的差別，俯就適應眾生的根機，產生善念，破除惡念，使他們進入第一義諦（Paramartha-satya），這是四種悉檀（Caturvidha-siddhanta），方便的說法，就像用空拳給小孩看一樣，哪裡有真實的東西呢？ 僧人問：那麼一切法就是心嗎？回答說：如果是，那就成了二元對立。僧人問：如果確實如此，那麼一切都不能成立，都是非嗎？回答說：說非也是成了二元對立。你難道沒聽過《首楞嚴經》（Surangama Sutra）說：『我才是真正的文殊（Manjusri），沒有所謂的文殊。如果有個所謂的文殊，那就是兩個文殊了。然而我今天，並非沒有文殊，其中實在沒有是非二相。』 僧人問：既然沒有二相，那麼歸宗於一可以嗎？回答說：是非既然違背了大旨，一和二也違背了圓滿的宗旨。僧人問：如何用心，才符合這個宗旨呢？回答說：境和智都消失了，還怎麼說契合呢？僧人問：這樣說來，那就是言語和思慮的道路都斷絕了，心和智慧的路徑都消失了！
【English Translation】 English version: 《The Chapter on Gathering the Immeasurable Dharmas》: Does this mind contain all dharmas (phenomena, teachings)? Or does it generate all dharmas? If it generates all dharmas, is it self-generated? Or generated from others? Or jointly generated, or generated without a cause? The answer is: This mind is neither vertical nor horizontal, neither from itself nor from others. How do we know this? If it is said to contain all dharmas, that is horizontal; if it is said to generate all dharmas, that is vertical. If it is said to be self-generated, then how can the mind generate the mind again? If it is said to be generated from others, then it cannot be autonomous, let alone say there are others? If it is said to be jointly generated, then self and others do not yet exist, so what is there to jointly generate? If it is said to be generated without a cause, then one should consider the case of having a cause, and it is not even allowed to say it is generated, let alone say it is without a cause? The monk asked: If it is indeed not generated by the four natures, then why did the World Honored One (Sakyamuni) say that the mind-root (Manas-indriya) generates consciousness (Vijnana), and the mind is like a painter in the world, and there is nothing that is not created from the mind. In that case, isn't it self-generated? It is also said that the mind does not arise in isolation, but must arise by relying on conditions. If there are conditions, thoughts arise; if there are no conditions, thoughts do not arise. Then isn't it generated from others? It is also said that the so-called six sense contacts (Sadayatana) generate six feelings (Sadvedana) through conditions, and all dharmas are obtained. In that case, isn't it jointly generated? It is also said that the twelve links of dependent origination (Dvadasanga) are not created by Buddhas (Buddha), Devas (Deva), or Asuras (Asura), but are of such nature. In that case, isn't it generated without a cause? Zhi Jue smiled and said: The Buddhas (Buddhas) adapt to the differences in conditions, condescending to adapt to the faculties of sentient beings, generating good thoughts and breaking evil thoughts, so that they can enter the supreme truth (Paramartha-satya). These are the four kinds of siddhantas (Caturvidha-siddhanta), expedient teachings, like showing an empty fist to a child, where is there anything real? The monk asked: Then are all dharmas the mind? The answer is: If so, then it becomes dualistic. The monk asked: If that is indeed the case, then nothing can be established, are they all non-existent? The answer is: Saying non-existent also becomes dualistic. Have you not heard the Surangama Sutra (Surangama Sutra) say: 'I am the true Manjusri (Manjusri), there is no such thing as Manjusri. If there is such a thing as Manjusri, then there are two Manjusris. However, I am not without Manjusri today, and there are really no two aspects of right and wrong in it.' The monk asked: Since there are no two aspects, is it okay to return to oneness? The answer is: Since right and wrong violate the main purpose, one and two also violate the perfect teaching. The monk asked: How should one use the mind to conform to this purpose? The answer is: When both the object and the wisdom disappear, how can one speak of conformity? The monk asked: In that case, the path of words and thoughts is cut off, and the path of mind and wisdom disappears!
。曰此亦強言。隨他意轉。雖欲隱形。而未忘跡。僧曰。如何得形跡俱忘。曰本無朕跡。云何說忘。僧曰。我知之矣。要當如人飲水。冷暖自知。當大悟時節。神而明之。曰我此門中。亦無迷悟。明與不明之理。撒手似君無一物。徒勞辛苦說千般。此事非上根大器。莫能荷擔。先德曰。盡十方世界。覓一人為伴。無有也。又曰。止是一人承紹祖位。終無第二人。若未親到。謾疲神思。借曰玄之又玄。妙之又妙。但是方便門中。旁贊助入之語。于自己分上。親照之時。反視之。皆為魔說。虛妄浮心。多諸巧見。不能成就圓覺。但以形言跡。文彩生時。皆是執方便門。迷真實道。要須如百尺竿頭。放身乃可耳。僧曰。愿乞最後一言。曰化人問幻士。谷響答泉聲。欲達吾宗旨。泥牛水上行。又嘗謂門弟子曰。夫佛祖正宗。則真唯識。才有信處。皆可為人。若論修證之門。則諸方皆云。功未齊于諸聖。且教中所。許初心菩薩。皆可比知。亦許約教而會。先以聞解信入。后以無思契同。若入信門。便登祖位。且約現今世間之事。眾世界中。第一比知。第二現知。第三約教而知。第一比知者。且如即今有漏之身。夜皆有夢。夢中所見。好惡境界。憂喜宛然。覺來床上安眠。何曾是實。並是夢中意識。思想所為。則可比知。覺時之事
【現代漢語翻譯】 現代漢語譯本： 僧人說：『這也是勉強說。隨著他人的意思而轉移。即使想要隱藏形體，卻還沒有忘記痕跡。』僧人問：『如何才能形體和痕跡都忘記？』回答說：『本來就沒有朕跡，說什麼忘記呢？』僧人說：『我知道了。要像人喝水一樣，冷暖自知。當大悟的時候，自然會神而明之。』回答說：『我這個門中，也沒有迷惑和覺悟，明與不明的道理。撒手放下，好像你一樣一無所有，徒勞辛苦地說千般道理。這件事不是上根大器的人，不能承擔。』 先德說：『即使在整個十方世界，也找不到一個人做伴。』又說：『只是一個人繼承祖位，終究沒有第二個人。如果還沒有親自到達那個境界，白白地耗費精神思慮。即使說玄之又玄，妙之又妙，也只是方便門中的，從旁贊助進入的言語。在自己分上，親自照見的時候，反過來審視，都認為是魔說。虛妄浮心，產生很多巧見，不能成就圓滿的覺悟。只是以形體言說痕跡，文采產生的時候，都是執著于方便門，迷惑于真實道。要像百尺竿頭一樣，放身才能做到。』 僧人說：『希望乞求最後一句話。』回答說：『化人問幻士，谷響回答泉聲。想要達到我的宗旨，泥牛在水上行走。』 又曾經對門下弟子說：『佛祖的正宗，就是真唯識。只要有信心的地方，都可以為人說法。如果論修證的門徑，那麼各方都說，功行還沒有與諸聖齊等。而且教中所說，允許初心菩薩，都可以比量得知。也允許依據教義而領會，先通過聽聞理解而信入，然後通過無思而契合相同。如果進入信門，便登上祖位。而且用現在世間的事情來比喻，在眾多世界中，第一是比量得知，第二是現量得知，第三是依據教義而知。第一種比量得知，比如現在這個有漏之身，晚上都有夢。夢中所見，好壞境界，憂愁喜悅宛然存在。醒來后在床上安眠，哪裡是真實的呢？都是夢中意識，思想所為。這就可以比量得知醒時的事情。』
【English Translation】 English version: The monk said, 'This is also a forced statement, shifting according to others' intentions. Even desiring to conceal form, traces are not yet forgotten.' The monk asked, 'How can both form and traces be forgotten?' The response was, 'Originally there were no traces; what is there to say about forgetting?' The monk said, 'I understand. It's like a person drinking water, knowing its temperature for oneself. When the moment of great enlightenment arrives, it will naturally be understood spiritually.' The response was, 'In my school, there is also no delusion or enlightenment, no principle of clarity or obscurity. Letting go completely, like you, possessing nothing, it is futile to speak of a thousand reasons with toil and hardship. This matter cannot be shouldered by those who are not of superior root and great capacity.' A former sage said, 'Even searching throughout the ten directions of the world, one cannot find a companion.' He also said, 'Only one person inherits the ancestral position; there will never be a second. If one has not personally arrived at that state, it is in vain to exhaust mental effort and thought. Even if one speaks of the profound and the mysterious, they are merely words of expedient means, assisting entry from the side. When personally illuminating oneself, upon reflecting back, all are considered demonic teachings. False and floating minds produce many clever views, unable to achieve perfect enlightenment. Merely speaking of traces through form, when literary embellishments arise, it is all clinging to expedient means, deluded by the true path. One must be like being at the top of a hundred-foot pole, letting go of oneself to be able to do it.' The monk said, 'I wish to beg for a final word.' The response was, 'A transformed person asks an illusory person, an echo in a valley answers the sound of a spring. If you wish to attain my doctrine, a mud ox walks on water.' He once said to his disciples, 'The true lineage of the Buddhas and Patriarchs is true only-consciousness (真唯識). Wherever there is faith, one can teach others. If discussing the path of cultivation and realization, then all say that one's merit has not yet equaled the sages. Moreover, the teachings allow initial Bodhisattvas to know by comparison. It is also permissible to understand according to the teachings, first entering through hearing and understanding, then uniting through non-thought. If one enters the gate of faith, one ascends to the position of a Patriarch. Moreover, using present worldly affairs as an analogy, among the many worlds, the first is knowing by comparison, the second is knowing by direct perception, and the third is knowing according to the teachings. The first, knowing by comparison, is like this leaky body we have now, which has dreams every night. The good and bad states seen in dreams, sorrow and joy, are vividly present. Upon waking, one sleeps peacefully in bed; where is there any reality? All are the actions of consciousness and thought in the dream. This can be compared to knowing the affairs of waking.'
。皆如夢中無實。夫過去未來現在。三世境界。元是第八阿賴耶識親相分。唯是本識所變。若現在之境。是明瞭意識分別。若過去未來之境是獨散意識。思惟夢覺之境雖殊。俱不出于意識。則唯心之旨。比況昭然。第二現知者。即是對事分明。不待立況。且如現見青白等物時。物本自虛。不言我青我白。皆是眼識分。與同時意識。計度分別。為青為白。以意辨為色。以言說為青。皆是意言。自妄安置。以六塵鈍故。體不自立。名不自呼。一色既然。萬法咸爾。皆無自性。悉是意言。故曰。萬法本閑而人自鬧。是以若有心起時。萬境皆有。若空心起處。萬境皆空。則空不自空。因心故空。有自不有。因心故有。既非空非有。則唯識唯心。若無於心。萬法安寄。又如過去之境。何曾是有。隨念起處。忽然現前。若想不生。境亦不現。此皆是眾生日用。可以現知。不待功成。豈假修得。凡有心者。並可證知。故先德曰。如大根人。知唯識者。恒觀自心。意言為境。此初觀時。雖未成聖。分知意言。則是菩薩。第三約教而知者。大經云。三界唯心。萬法唯識。此是所現本理。能詮正宗也。智覺乘大願力。為震旦法施主。聲被異國。高麗遣僧。航海問道。其國王投書。敘門弟子之禮。奉金絲織成伽梨。水精數珠。金澡瓶。等並僧
【現代漢語翻譯】 現代漢語譯本 一切都像夢中一樣虛幻不實。過去、未來、現在，這三世的境界，原本就是第八阿賴耶識（Ālaya-vijñāna，藏識）的親相分（本質部分），完全是由本識（根本識）所變現。現在的境界，是明瞭意識分別出來的；過去和未來的境界，是獨散意識（不與其它心所同時生起的意識）所思惟的。夢境和覺醒時的境界雖然不同，但都離不開意識的作用。因此，唯心的道理，通過這樣的比喻就非常明顯了。 第二，『現知』，就是對事物分明了知，不需要再立比喻。比如現在看見青色或白色的東西時，物體本身是虛幻的，不會說『我是青色的』或『我是白色的』。這都是眼識（cakṣur-vijñāna）的作用，與同時生起的意識一起，計度分別，認為是青色或白色。用意識辨別為顏色，用語言說出是青色，這些都是意言（概念和語言），自己虛妄地安立。因為六塵（色、聲、香、味、觸、法）是遲鈍的，本體不能自己成立，名字不能自己呼喚。一種顏色是這樣，萬法都是如此，都沒有自性，都是意言的作用。所以說：『萬法本來是清凈的，而人自己擾亂。』因此，如果有心生起時，萬境都存在；如果空心生起時，萬境都空無。所以，空不是自己空的，而是因為心的緣故才空；有不是自己有的，而是因為心的緣故才有。既然非空非有，那就是唯識唯心。如果沒有心，萬法寄託在哪裡呢？ 又比如過去的境界，何曾真實存在過？隨著念頭生起，忽然顯現於眼前；如果不想，境界也不會顯現。這些都是眾生日常所用的，可以當下知曉，不需要功成，哪裡需要修才能得到？凡是有心的人，都可以證知。所以先德說：『像大根器的人，知道唯識的道理，經常觀察自己的心，把意言作為境界。』這種最初的觀照，雖然還沒有成聖，但能分辨意言，就是菩薩了。 第三，『約教而知』，就是依據佛經的教義來了解。如《大經》（可能是指《楞伽經》或《華嚴經》）所說：『三界唯心，萬法唯識。』這是所顯現的根本道理，是能詮釋的正宗。智覺禪師有大願力，作為震旦（中國的古稱）的法施主，聲名遠播到異國。高麗（古代朝鮮）派遣僧人，航海來問道。其國王投書，敘述門弟子的禮節，奉獻金絲織成的袈裟（kāṣāya），水晶數珠（rosary），金澡瓶等，以及僧人。
【English Translation】 English version Everything is unreal, like in a dream. The past, future, and present, the realms of these three times, are originally the 'own-being' aspect (親相分) of the eighth Ālaya-vijñāna (storehouse consciousness), entirely transformed by the fundamental consciousness (本識). The present realm is distinguished by the clear consciousness (明瞭意識); the past and future realms are contemplated by the isolated consciousness (獨散意識). Although the states of dream and wakefulness differ, they both do not go beyond the function of consciousness. Therefore, the principle of 'mind-only' is clearly illustrated through this analogy. Secondly, 'knowing through direct experience' (現知) means clearly understanding things as they are, without needing further analogies. For example, when seeing blue or white objects, the objects themselves are illusory and do not say 'I am blue' or 'I am white.' This is all the function of the eye-consciousness (cakṣur-vijñāna), which, together with the simultaneous consciousness, measures and distinguishes, considering it to be blue or white. Using consciousness to identify it as a color, and using language to say it is blue, these are all conceptual constructs (意言), falsely established by oneself. Because the six sense objects (ṣaḍ-viṣaya, i.e., form, sound, smell, taste, touch, and dharma) are dull, their substance cannot establish itself, and their names cannot call themselves. If one color is like this, all dharmas are the same, without self-nature, and are all functions of conceptual constructs. Therefore, it is said: 'All dharmas are originally tranquil, but people disturb themselves.' Thus, when the mind arises, all realms exist; when the empty mind arises, all realms are empty. Therefore, emptiness is not empty by itself, but is empty because of the mind; existence does not exist by itself, but exists because of the mind. Since it is neither empty nor existent, it is 'consciousness-only' and 'mind-only.' Without the mind, where would all dharmas be based? Furthermore, consider the past realm: when has it ever truly existed? As thoughts arise, it suddenly appears before one's eyes; if one does not think, the realm does not appear. These are all things that sentient beings use daily, which can be known immediately, without needing accomplishment; how could it require cultivation to obtain? All those with a mind can realize this. Therefore, a former sage said: 'Like those with great capacity, who know the principle of consciousness-only, constantly observe their own mind, taking conceptual constructs as the realm.' This initial contemplation, although not yet a sage, can distinguish conceptual constructs, and is thus a Bodhisattva. Thirdly, 'knowing through teachings' (約教而知) means understanding based on the teachings of the Buddhist scriptures. As the Great Sutra (大經, possibly referring to the Laṅkāvatāra Sūtra or Avataṃsaka Sūtra) says: 'The three realms are mind-only, all dharmas are consciousness-only.' This is the fundamental principle that is revealed, the orthodox teaching that can explain it. Chan Master Zhijue had great vows, serving as a Dharma benefactor to Zhendan (震旦, ancient name for China), and his reputation spread to foreign countries. Goryeo (高麗, ancient Korea) sent monks to travel by sea to ask about the Dharma. Their king sent a letter, describing the etiquette of disciples, offering a golden-thread woven kāṣāya (袈裟), crystal rosary (水晶數珠), golden bathing vase, and monks.
三十六人。親承印記。相繼歸本國。各化一方。以開寶八年乙亥十二月示疾。二十六日辰時。焚香告眾。跏趺而化。明年正月六日。塔于大慈山。閱世七十有二。坐四十有二夏。
贊曰。予初讀自行錄。錄其行事。日百八件。計其貌狀。必枯悴尪劣。及見其𦘕像。凜然豐碩。眉目秀拔。氣和如春。味其平生。如千江之月。研其說法。如禹之治水。孔子之聞韶。羿之射。王良之御。孫子之用兵。左丘明太史公之文章。嗚呼。真乘悲願而至者也。
云居簡禪師
禪師名道簡。其先范陽人。史失其氏。天姿粹美。閑靜寡言。童子剃落。受滿分戒。遍游叢席。造云居。謁膺禪師。膺與語連三日。大奇之。而誡令。刻苦事眾。於是簡躬探井臼。司樵㸑。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。膺公住三峰時受服役。既來云居。神亦從至。舍于枯樹之下。而樹茂。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。簡知之。一夕遁去。安樂樹神者號泣。詰旦眾追至麥莊。悔
【現代漢語翻譯】 現代漢語譯本： 三十六人親自領受印可，相繼迴歸各自的本國，各自教化一方。開寶八年乙亥十二月，示現疾病，二十六日辰時，焚香告知眾人，結跏趺坐而逝。明年正月六日，安葬于大慈山。享年七十二歲，坐禪四十二個夏季。
讚語說：我最初讀他的自傳，記錄他的行事，每天一百零八件。揣測他的容貌，必定是枯槁瘦弱。等到見到他的畫像，卻凜然豐滿，眉目秀麗挺拔，氣息平和如春天一般。品味他的一生，如同千江之月。研究他的說法，如同禹治理洪水，孔子聽《韶》樂，后羿射箭，王良駕車，孫子用兵，左丘明、司馬遷的文章。唉，真是秉承悲願而來的啊。
云居簡禪師
禪師名道簡（Daojian），他的祖先是范陽人，史書遺失了他的姓氏。天資純粹美好，安靜寡言。年幼時剃度出家，受持具足戒。遍游各處寺院，前往云居山，拜見膺禪師（Ying Chanshi）。膺禪師與他交談了三天，非常驚奇，於是告誡他要刻苦地為大眾服務。於是道簡親自打水、舂米，管理柴火，遍管寺院事務，不妨礙他探討古今。大眾沒有人知道他的才能。因為戒臘高，成為堂中第一座。先前高安洞山（Dongshan in Gaoan）有神靈非常靈驗，膺公（Ying Gong）住在三峰時受到他的服侍。既然來到云居山，神也跟隨而來，居住在枯樹之下，而樹木茂盛，號為安樂樹神（Anleshushen）。適逢膺禪師將要圓寂，主事僧稟告說：『和尚您如果去世，誰可以繼承呢？』回答說：『堂中的道簡。』主事僧的意思不在道簡，認為應該挑選可以說法的人。大家一致認為第二座可以。然而還是先攝行禮儀，先請道簡。道簡哪裡敢當啊。既然申請了，道簡沒有推辭，就自己拿著法器，進入方丈室，帶領大眾演說佛法，非常自如。主事僧非常沮喪。道簡知道這件事，一天晚上逃走了。安樂樹神號啕大哭。第二天早上，大眾追到麥莊，後悔不已。
【English Translation】 English version: Thirty-six people personally received the seal of approval and successively returned to their respective countries, each transforming one region. In the twelfth month of the Yihai year of the Kaibao era (975 AD), he manifested illness. On the twenty-sixth day at the hour of Chen (7-9 AM), he burned incense and informed the assembly, then sat in the lotus position and passed away. On the sixth day of the first month of the following year, he was entombed at Mount Daci (Daci Shan). He lived for seventy-two years, spending forty-two summers in meditation.
The eulogy says: When I first read his autobiography, recording his deeds, one hundred and eight items each day. Guessing his appearance, it must have been withered and frail. When I saw his portrait, he was dignified and robust, with elegant eyebrows and eyes, and his aura was as harmonious as spring. Tasting his life, it was like the moon in a thousand rivers. Studying his teachings, it was like Yu (Yu the Great) controlling the floods, Confucius listening to the Shao music, Yi (the archer) shooting arrows, Wang Liang driving a chariot, Sun Tzu using troops, and Zuo Qiuming and Sima Qian's writing. Alas, he truly came with a vow of compassion.
Chan Master Jian of Yunju (Yunju Jian Chanshi)
The Chan master's name was Daojian (Daojian). His ancestors were from Fanyang (Fanyang), but his surname was lost to history. He was naturally pure and beautiful, quiet and reserved. He was tonsured as a child and received the full precepts. He traveled extensively to various monasteries, eventually arriving at Yunju Mountain (Yunju Shan) to visit Chan Master Ying (Ying Chanshi). Chan Master Ying spoke with him for three days and was greatly amazed, so he instructed him to diligently serve the community. Thus, Daojian personally drew water, husked rice, managed firewood, and oversaw all the affairs of the monastery, without hindering his study of the past and present. No one in the community knew of his talents. Because of his seniority in precepts, he became the first seat in the hall. Previously, Dongshan (Dongshan) in Gaoan (Gaoan) had a very efficacious spirit, who served Duke Ying (Ying Gong) when he resided at Three Peaks (Sanfeng). Since he came to Yunju Mountain (Yunju Shan), the spirit also followed, residing under a withered tree, which then flourished, and was named the Anle Tree Spirit (Anleshushen). When Chan Master Ying (Ying Chanshi) was about to pass away, the monastic in charge reported, 'If the Abbot passes away, who can succeed him?' He replied, 'Daojian (Daojian) in the hall.' The monastic in charge did not have Daojian in mind, thinking that they should select someone who could expound the Dharma. Everyone agreed that the second seat was suitable. However, they still performed the ritual first, inviting Daojian first. How could Daojian dare to accept? Since he was requested, Daojian did not decline, and he himself took the Dharma implements, entered the abbot's room, and led the assembly in expounding the Dharma with ease. The monastic in charge was very frustrated. Daojian knew this, and one night he fled. The Anle Tree Spirit (Anleshushen) wailed loudly. The next morning, the assembly chased him to Maizhuang (Maizhuang), filled with regret.
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。曰為什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。問蛇子為什麼吞卻蛇。師曰。在理何傷。問諸佛道不得處。和尚還道得么。曰汝道。什麼處諸聖道不得。問路逢猛虎時如何。曰千人萬人不逢。偏汝便逢。問獨宿孤峰時如何。曰閑著七間僧堂不宿。阿誰教汝孤峰獨宿。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。曰高峰深海迥絕孤危。似汝閨閤中軟暖么。又問。叢林多好論。尊貴邊事如何。曰要汝知大唐天子不書斷。會么。簡契悟精深。履踐明驗。而對機應物。度越格量。天下宗之。師壽八十餘。無疾而化。廬州帥張崇為建塔于本山。
贊曰。大陽明安。嘗疏藥山之語曰。高高山上標不出。深深海底藏不沒。其兒孫遵承之。以為妙得其旨。及聞云居之言。則如真虎踞地而吼。百獸震恐。乃悟明安所示。蓋裴旻之虎也。予為作偈曰。高高山上立。深深海底行。道人行立處。塵世有誰爭。無間功不立。渠儂尊貴生。酬君顛倒欲。枯木一枝榮。
禪林僧寶傳卷第九 卍新續藏第 79 冊 No. 156
【現代漢語翻譯】 現代漢語譯本 （僧人）迎接（大陽禪師）返回寺院。聽到空中連續呼喊：『和尚回來了！』有僧人問：『什麼是和尚的家風？』（大陽禪師）回答：『隨處都能得到自在。』（僧人）問：『維摩詰（Vimalakirti，一位著名的在家菩薩）豈不是金粟如來（Jin Su Tathagata，過去佛名）？』（大陽禪師）回答：『是。』（僧人）問：『為什麼卻在釋迦（Sakyamuni，佛教創始人）會下聽法？』（大陽禪師）回答：『他不爭人我（指沒有分別心）。』（僧人）問：『如何是朱頂王菩薩（Zhu Ding Wang Bodhisattva，菩薩名）？』（大陽禪師）回答：『問這赤頭漢（指戴紅色帽子的凡夫）做什麼？』（僧人）問：『橫身蓋覆時如何？』（大陽禪師）回答：『還蓋得住嗎？』（僧人）問：『蛇子為什麼吞掉蛇？』禪師說：『在道理上有什麼妨礙？』（僧人）問：『諸佛（Buddhas，覺悟者）說不出來的地方，和尚您能說出來嗎？』（大陽禪師）回答：『你說，什麼地方諸聖（Saints，聖人）說不出來？』（僧人）問：『路上遇到猛虎時如何？』（大陽禪師）回答：『千人萬人遇不到，偏偏你便遇到。』（僧人）問：『獨自住在孤峰上時如何？』（大陽禪師）回答：『閑置著七間僧房不住，是誰教你獨自住在孤峰上？』（僧人）問：『古人說：若要保任此事（指修行），必須在高高的山頂上站立，深深的海里行走。』意旨如何？』（大陽禪師）回答：『高峰深海迥絕孤危，像你閨房中軟暖嗎？』又問：『叢林（指寺院）多好議論，尊貴邊事如何？』（大陽禪師）回答：『要你知道大唐天子不書斷（指天子不輕易下結論），明白嗎？』（大陽禪師）簡要而契合，悟性精深，實踐有明顯的驗證，而且隨機應變，超越常人的衡量，天下人都尊崇他。禪師享年八十多歲，無疾而終。廬州帥張崇在本山為他建造了塔。 贊曰：大陽明安（Da Yang Ming An，禪師名），曾經疏解藥山（Yao Shan，禪師名）的話說：『高高山上標不出，深深海底藏不沒。』他的兒孫遵從繼承，認為妙得其旨。等到聽了云居（Yun Ju，禪師名）的話，則如真虎佔據地面而吼叫，百獸震恐，才領悟明安所示，不過是裴旻（Pei Min，唐代劍客）畫的虎罷了。我為此作偈說：高高山上立，深深海底行。道人行立處，塵世有誰爭？無間功不立，渠儂尊貴生。酬君顛倒欲，枯木一枝榮。 《禪林僧寶傳》卷第九 卍新續藏第 79 冊 No. 156
【English Translation】 English version Welcoming (Danyang Zen Master) back to the monastery, they heard voices continuously calling from the sky: 'The Abbot is back!' A monk asked: 'What is the Abbot's family style?' (Danyang Zen Master) replied: 'Finding freedom everywhere.' (The monk) asked: 'Isn't Vimalakirti (Vimalakirti, a famous lay Bodhisattva) the Jin Su Tathagata (Jin Su Tathagata, the name of a past Buddha)?' (Danyang Zen Master) replied: 'Yes.' (The monk) asked: 'Why then does he listen to the Dharma under Sakyamuni (Sakyamuni, the founder of Buddhism)?' (Danyang Zen Master) replied: 'He does not contend about self and other (referring to having no discriminating mind).' (The monk) asked: 'What is Zhu Ding Wang Bodhisattva (Zhu Ding Wang Bodhisattva, the name of a Bodhisattva)?' (Danyang Zen Master) replied: 'What are you asking this red-headed fellow (referring to ordinary people wearing red hats) for?' (The monk) asked: 'What about when the body is laid down to cover everything?' (Danyang Zen Master) replied: 'Can it still be covered?' (The monk) asked: 'Why does the baby snake swallow the snake?' The Zen Master said: 'What harm is there in principle?' (The monk) asked: 'Where the Buddhas (Buddhas, enlightened ones) cannot speak, can the Abbot speak?' (Danyang Zen Master) replied: 'You tell me, where is it that the Saints (Saints, sages) cannot speak?' (The monk) asked: 'What if you meet a fierce tiger on the road?' (Danyang Zen Master) replied: 'Thousands and ten thousands of people don't meet one, but you just happen to meet one.' (The monk) asked: 'What about when dwelling alone on a solitary peak?' (Danyang Zen Master) replied: 'Leaving the seven monastic rooms vacant, who taught you to dwell alone on a solitary peak?' (The monk) asked: 'The ancients said: If you want to maintain this matter (referring to practice), you must stand on the high mountain peak and walk in the deep sea. What is the meaning?' (Danyang Zen Master) replied: 'The high peak and deep sea are remote, isolated, and dangerous. Is it like the soft warmth in your boudoir?' He also asked: 'The monastery (referring to the temple) is full of discussions, what about the affairs of the honored and noble?' (Danyang Zen Master) replied: 'I want you to know that the Emperor of the Great Tang does not write conclusions easily (referring to the emperor not easily drawing conclusions), do you understand?' (Danyang Zen Master) was concise and fitting, with profound understanding, and his practice had clear verification. Moreover, he responded to situations with adaptability, surpassing ordinary people's measurements, and the world revered him. The Zen Master lived to be over eighty years old and passed away without illness. Zhang Chong, the governor of Luzhou, built a pagoda for him on this mountain. The eulogy says: Danyang Ming An (Da Yang Ming An, the name of a Zen Master) once commented on the words of Yao Shan (Yao Shan, the name of a Zen Master), saying: 'On the high mountain peak, it cannot be marked out; in the deep sea, it cannot be hidden.' His descendants followed and inherited this, believing they had wonderfully grasped its meaning. When they heard the words of Yun Ju (Yun Ju, the name of a Zen Master), it was like a real tiger occupying the ground and roaring, causing all beasts to tremble in fear. Only then did they realize that what Ming An showed was just a tiger painted by Pei Min (Pei Min, a swordsman of the Tang Dynasty). I composed a verse for this, saying: Standing on the high mountain peak, walking in the deep sea. Where the Daoist stands and walks, who in the dusty world contends? Without interval, merit is not established; that person's honor and nobility are born. To repay your inverted desires, a withered tree sprouts a branch of glory. The Collection of Biographies of Monks in the Zen Forest, Volume Nine 卍 New Continued Collection, Volume 79, No. 156
0 禪林僧寶傳
禪林僧寶傳卷第十
宋明白庵居沙門 惠洪 撰
重云暉禪師
禪師名智暉。咸秦人。生高氏。童稚時。至精舍。輒留止如家。圭峰溫禪師。見而異之。為剃髮。年二十。受滿足戒。師事高安白水本仁禪師。十年而還洛京。愛中灘佳山水。創屋以居。號溫室院。日以施水給藥為事。人莫能淺深之。梁開平五年。忽欲還圭峰。山行翛然深往。坐巖石間。如常寢處。顧見磨衲數珠。銅瓶棕笠。藏石壁間。觸之即壞。斂目良久曰。此吾前身道具也。因就其處建寺。以酬夙心。方剃草。有祥雲出衆峰間。遂名曰重云。虎豹引去。有龍湫。險惡不可犯。暉督役。夷塞之。以為路。龍亦移他處。但見云雷隨之。後唐明宗聞而佳之。賜額曰長興。住持餘四十年。節度使王彥超微時。嘗從暉游。欲為沙門。暉熟視曰。汝世緣深。當爲我家垣墻。彥超後果鎮永興。申弟子之禮。周顯德三年夏。詣永興與彥超別。囑以護法。彥超泣曰。公遂忍棄弟子乎。暉笑曰。借千年亦一別耳。七月二十四日書偈一首曰。我有一間舍。父母為修蓋。住來八十年。近來覺損壞。早擬移別處。事涉有憎愛。待他摧毀時。彼此無妨礙。乃跏趺而化。閱世八十有四。坐六十有四夏。初暉居中灘。有病比丘。為眾惡棄之
【現代漢語翻譯】 現代漢語譯本 《禪林僧寶傳》卷第十
宋朝明白庵的沙門惠洪撰寫
重云暉禪師
禪師名智暉，是咸秦人，出生于高氏家族。小時候到精舍，就喜歡留下來，像在自己家一樣。圭峰溫禪師見到他，覺得他與衆不同，就為他剃了發。二十歲時，受了具足戒。他師事高安白水本仁禪師，十年後回到洛京。他喜愛中灘的優美山水，於是建造房屋居住，取名為溫室院。每天以施水給藥為事，人們無法測度他的深淺。梁開平五年，忽然想要回到圭峰，在山中行走，獨自一人深入山中，坐在巖石間，就像平常睡覺的地方一樣。回頭看見磨損的衲衣、數珠、銅瓶、棕笠，藏在石壁間，一觸碰就壞了。他閉上眼睛很久，說：『這是我前世的用具啊。』於是就在那裡建造寺廟，以酬答宿世的心願。當他開始剃草時，有祥雲從眾峰間出現，於是命名為重云。虎豹也遷離開了。那裡有個龍湫，非常險惡，難以靠近。智暉督促工人，將其剷平填塞，作為道路。龍也移到其他地方，只見云雷跟隨它。後唐明宗聽說后，覺得很好，賜額為長興。住持了四十多年。節度使王彥超年輕時，曾經跟隨智暉遊玩，想要出家為沙門。智暉仔細地看著他說：『你的世俗緣分很深，應當作為我家的垣墻。』王彥超後來果然鎮守永興，以弟子的禮節對待他。周顯德三年夏天，到永興與王彥超告別，囑咐他護持佛法。王彥超哭著說：『您竟然忍心拋棄弟子嗎？』智暉笑著說：『即使借千年，也終究要分別啊。』七月二十四日，寫了一首偈語說：『我有一間舍，父母為我修建。住來八十年，近來覺得損壞。早想移到別處，事情牽涉到憎愛。等到它摧毀時，彼此就沒有妨礙了。』於是結跏趺坐而圓寂。享年八十四歲，坐禪六十四個夏天。當初智暉居住在中灘時，有個生病的比丘，被眾人厭惡拋棄了他。
【English Translation】 English version Chronicle of the Sangha Treasures in the Chan Forest, Volume 10
Composed by Shramana Huihong of Baian Hermitage in the Song Dynasty
Chan Master Chongyun Hui
The Chan master's name was Zhihui (Wisdom-Radiance), a native of Xianqin, born into the Gao family. As a child, whenever he went to a monastery (jingshe), he would stay as if it were his own home. Chan Master Guifeng Wen saw him and considered him extraordinary, so he shaved his head. At the age of twenty, he received the full precepts. He served Chan Master Benren of Baishui (White Water) in Gao'an for ten years, and then returned to Luoyang. He loved the beautiful scenery of Zhongtan, so he built a house to live in, naming it Wenshi Hermitage (Warm Chamber Hermitage). He spent his days providing water and medicine, and people could not fathom the depth of his virtue. In the fifth year of the Liang Kaiping era, he suddenly wanted to return to Guifeng. He walked alone deep into the mountains, sitting among the rocks as if it were his usual sleeping place. He saw a worn-out kasaya (nayi), prayer beads (shuzhu), a copper bottle (tongping), and a palm-fiber hat (zongli), hidden in a stone wall. Touching them caused them to crumble. He closed his eyes for a long time and said, 'These are my tools from a previous life.' So he built a temple there to fulfill his past vows. As he began to clear the grass, auspicious clouds emerged from among the peaks, so he named it Chongyun (Double Clouds). Tigers and leopards moved away. There was a Dragon Pool (Longqiu), which was dangerous and inaccessible. Hui supervised the workers to level and fill it in, making it a road. The dragon also moved elsewhere, and only clouds and thunder followed it. Later, Emperor Mingzong of the Later Tang Dynasty heard of this and praised it, bestowing the name Changxing (Eternal Prosperity). He resided there for more than forty years. When Jiedushi (military governor) Wang Yanchao was young, he often traveled with Hui and wanted to become a Shramana (monk). Hui looked at him carefully and said, 'Your worldly connections are deep; you should be a wall protecting my home.' Wang Yanchao later indeed governed Yongxing, treating him with the respect due to a disciple. In the summer of the third year of the Zhou Xiande era, he went to Yongxing to bid farewell to Wang Yanchao, entrusting him with the protection of the Dharma. Wang Yanchao wept and said, 'Are you really willing to abandon your disciple?' Hui smiled and said, 'Even if we borrow a thousand years, we will still have to part.' On the twenty-fourth day of the seventh month, he wrote a verse saying: 'I have a room, built for me by my parents. I have lived in it for eighty years, and lately I feel it is damaged. I planned to move elsewhere long ago, but the matter involves love and hate. When it is destroyed, there will be no hindrance between us.' Then he sat in the lotus position and passed away. He lived for eighty-four years and sat in meditation for sixty-four summers. Initially, when Hui lived in Zhongtan, there was a sick Bhikshu (monk) who was disliked and abandoned by the community.
。比丘哀曰。我以夙業白癩。師能為我洗摩。暉為之無難色。俄有神光異香。方訝之。忽失所在。歸視瘡痂。亦皆異香也。
瑞龍璋禪師
禪師名幼璋。唐相國夏侯孜之猶子也。大中初。伯父司空。出鎮廣陵。璋方七歲。游慧照寺。聞誦妙法蓮華經。於是跪伯父前。求出家。伯父難之。璋因不飲食。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。璋至天臺山。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。璋于溫臺明三郡。收瘞遺骸數千。時謂悲增大士。乾寧中。雪峰嘗見之。以棕櫚拂子授璋而去。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
【現代漢語翻譯】 現代漢語譯本： 比丘哀嘆道：『我因為前世的業力而得了白癩病。』禪師願意為我洗滌按摩，慧暉禪師毫不推辭。不久之後，有奇異的光芒和香味出現。大家正在驚異的時候，慧暉禪師忽然不見了蹤影。回去看那比丘的瘡痂，也都散發著奇異的香味。
瑞龍璋禪師
禪師名幼璋，是唐朝宰相夏侯孜的侄孫。大中初年，伯父擔任司空，出鎮廣陵。幼璋當時七歲，在慧照寺遊玩，聽到有人誦讀《妙法蓮華經》，於是跪在伯父面前，請求出家。伯父感到為難。幼璋因此不吃不喝，伯父不得已答應了他。幼璋依止慧遠禪師剃度出家。又過了十年，受了具足戒。二十五歲時，開始遊方參學。到了高安，拜見了白水禪師，又拜謁了署山禪師，兩位大德都非常器重他。咸通十三年，在江陵見到了騰騰和尚，騰騰和尚囑咐他說：『你前往天臺山，尋找安靜的地方居住，遇到『安』字就停下來。』之後又見到了憨憨和尚，憨憨和尚撫摸著他說：『你往後四十年，會有巾子山下的菩薩，在江南稱王，到那時我的佛法才會昌盛。』於是幼璋離開了。幼璋到了天臺山，在靜安鄉建立了福唐院，應驗了騰騰和尚的話。後來又住在隱龍院。中和四年，浙東發生饑荒和瘟疫，幼璋在溫州、臺州、明州三郡，收斂埋葬了遺骸數千具。當時人們稱他為悲增大士。乾寧年間，雪峰禪師曾經見過他，把棕櫚拂塵授予幼璋后離去。天祐三年，錢镠（Qian Liu）尚父派遣使者童建，帶著衣服香藥，入山邀請幼璋到府里，授予『志德大師』的稱號，安置在功臣院。日夜向他請教佛法。幼璋辭別要返回山裡，錢镠尚父不同意，於是在城中建造了瑞龍寺，用來留住他。禪者們像云一樣聚集而來，又應驗了憨憨和尚的話。幼璋曾經對門下弟子說：『老僧我年輕的時候，遊歷江外、嶺南、荊湖等地，只要有知識淵博的叢林，沒有不前去參訪請教的。就是爲了今天能和你們各位聚會。各位都要知道一個去處。然而各方禪師最終都沒有不同的說法，只是教導人們停止狂妄的心，停止。』
【English Translation】 English version: A Bhiksu (Buddhist monk) lamented, 'I have white leprosy due to my past karma.' The master was willing to wash and massage me, and Chan Master Hui (Hui, meaning 'wisdom') did so without hesitation. Soon after, strange light and fragrance appeared. While everyone was marveling, Chan Master Hui suddenly disappeared. Returning to look at the Bhiksu's scabs, they were also emitting a strange fragrance.
Chan Master Rui Long Zhang
The Chan master's name was Youzhang. He was the grand-nephew of Xiahou Zi, a Tang Dynasty prime minister. In the early years of the Dazhong era, his uncle served as Sikong (Minister of Public Works) and was stationed in Guangling. Youzhang was seven years old at the time. He was playing at Huizhao Temple when he heard someone reciting the '妙法蓮華經 (Miaofa Lianhua Jing)' (Lotus Sutra). Thereupon, he knelt before his uncle and requested to become a monk. His uncle found it difficult to agree. Youzhang then refused to eat or drink, and his uncle had no choice but to grant his wish. Youzhang was tonsured and ordained under Chan Master Huiyuan. Ten years later, he received the complete precepts. At the age of twenty-five, he began to travel and study. Arriving in Gao'an, he met Chan Master Baishui (Baishui, meaning 'white water'), and also visited Shushan (Shushan, mountain name). Both great masters highly valued him. In the thirteenth year of Xiantong, he met the monk Tengteng in Jiangling. Tengteng instructed him, 'Go to Tiantai Mountain, find a quiet place to live, and stop when you encounter 'An' (安, meaning 'peace').' Later, he met the monk Hanhan (Hanhan, meaning 'silly'). Hanhan stroked him and said, 'Forty years from now, there will be a Bodhisattva (enlightened being) from under Jinzi Mountain, who will be king in Jiangnan. At that time, my Dharma will flourish.' Thereupon, Youzhang departed. Youzhang arrived at Tiantai Mountain and built Futang Monastery in Jing'an Township, fulfilling Tengteng's words. Later, he lived in Yinlong Monastery. In the fourth year of Zhonghe, there was famine and plague in eastern Zhejiang. Youzhang collected and buried thousands of abandoned corpses in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, people called him the Great Compassionate Being. During the Qianning era, Chan Master Xuefeng once met him and gave Youzhang a palm whisk before leaving. In the third year of Tianyou, Qian Liu (Qian Liu, a warlord) Shangfu sent the envoy Tong Jian, carrying clothes, incense, and medicine, to invite Youzhang to the government office, bestowing upon him the title 'Master Zhide' and housing him in the Gongchen Courtyard. He asked him about the Dharma day and night. Youzhang bid farewell to return to the mountain, but Qian Liu Shangfu refused. Thereupon, Ruilong Monastery was built in the city to keep him. Chan practitioners gathered like clouds, again fulfilling Hanhan's words. Youzhang once said to his disciples, 'When I was young, I traveled outside the river, to Lingnan, Jinghu, and other places. Wherever there were knowledgeable monasteries, I would visit and ask questions. It was all for the sake of gathering with you all today. Everyone must know a place to go. However, the Chan masters in all directions ultimately have no different teachings, only teaching people to stop their wild minds, to stop.'
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。脫或能爾。自是神通作怪。非幹我事。若是學語之流。不自省己知非。直欲向空里採花。波中取月。還著得心力么。汝今日各自退思。忽然肯去。始知。瑞龍老漢。事不獲已。迂迴太甚。還肯么。天成二年丁亥四月。璋從尚父乞墳。尚父笑曰。師便爾乎。遣陸仁璋者。擇地于西關建塔。塔畢。璋往辭尚父。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。
林陽端禪師
禪師名志端。福州俞氏子。受業于南澗寺。年二十四。謁安國弘瑫禪師。有僧問。萬象之中。如何獨露身。瑫舉一指。其僧惘然而退。端忽契悟。至夜啟瑫曰。今日見和尚一指。乃知和尚用處。瑫曰。汝見何道理。端亦舉一指。瑫笑令去。尋住林陽。問如何是祖師西來意。曰木馬走似煙。石人趁不及。問如何是佛法大意。曰竹箸一文一雙。有僧夜至方丈。端以衲蒙首。僧忽搴衲。問誰。僧曰某乙。端曰泉州沙糖。舶上檳榔。僧不解。端瞠目。曰會么。曰不會。曰汝若會即廓清五蘊。吞盡十方。又謂門弟子曰。佛法無許多般。但凡聖一真。猶存見隔。見存即凡。情忘即佛。教中謂之稱性緣
【現代漢語翻譯】 現代漢語譯本： 從自身去尋找（真理），不要向外尋求。只需順應四方，任其自然真實，但也沒有什麼『真』可以去執著。隨時隨地去領會運用（佛法），但也沒有哪個『時』可以被固定使用。即使（佛）慈悲地苦口婆心勸導，也不能顛倒黑白。縱然再善於運用技巧，最終也不能指鹿為馬。如果真的能那樣，那只是神通顯怪，與我（所說的佛法）無關。如果有人只是學舌之輩，不反省自己是否明白真理，卻只想在空中採花，在水中撈月，這樣耗費心力能有什麼用呢？你們今天各自回去好好思考，如果忽然明白了，才會知道瑞龍老和尚我是迫不得已，才如此迂迴說得太多了。明白了嗎？天成二年丁亥四月，陸仁璋向尚父請求墓地，尚父笑著說：『老師你就要圓寂了嗎？』於是派遣陸仁璋選擇在西關建造佛塔。佛塔建成后，陸仁璋前去向尚父告別，尚父囑咐他要護持佛法，撫卹百姓，然後安然坐化。享年八十七歲，僧臘七十年。朝廷下詔將天臺隱龍寺改為隱跡寺。
林陽端禪師
禪師法名志端，是福州俞氏之子。在南澗寺學習。二十四歲時，拜見安國弘瑫禪師。有僧人問：『萬象之中，如何才能顯露出獨一無二的真身？』弘瑫禪師舉起一根手指。那個僧人茫然不解地退下了。志端忽然領悟。到了晚上，他向弘瑫禪師稟告說：『今天見到和尚您舉起一根手指，才知道和尚您的用意所在。』弘瑫禪師問：『你見到了什麼道理？』志端也舉起一根手指。弘瑫禪師笑著讓他離開。之後志端住在林陽。有人問：『什麼是祖師西來的真意？』（志端）回答說：『木馬跑起來像煙一樣快，石人也追趕不上。』問：『什麼是佛法的大意？』（志端）回答說：『竹筷一文錢一雙。』有僧人晚上來到方丈室，志端用袈裟矇住頭。僧人突然掀開袈裟，問：『是誰？』僧人回答：『是某乙。』志端說：『泉州的沙糖，舶上的檳榔。』僧人不明白。志端睜大眼睛，問：『明白了嗎？』回答說：『不明白。』（志端）說：『你如果明白了，就能廓清五蘊，吞盡十方。』他又對門下弟子說：『佛法沒有那麼多花樣，只是凡夫和聖人，雖然本性相同，卻仍然存在知見上的隔閡。知見存在就是凡夫，情感忘卻就是佛。』（這在）教義中被稱為稱性緣起。
【English Translation】 English version: Seek it from yourself. Just follow the truth according to the situation. There is also no 'truth' to cling to. Receive and use it at any time, but there is also no 'time' that can be fixedly used. Even if (the Buddha) compassionately advises with earnest words, one cannot call day night. Even with the most skillful means, one cannot point east and call it west. If one could really do that, it would only be a strange phenomenon of supernatural powers, and has nothing to do with me (the Dharma I speak of). If someone is just a parrot, not reflecting on whether they understand the truth, but only wanting to pick flowers in the air or catch the moon in the water, what use is such effort? Each of you should go back today and think carefully. If you suddenly understand, you will know that I, old monk Ruilong, was forced to speak so circuitously. Do you understand? In the fourth month of the Dinghai year of Tiancheng the second year, Lu Renzhang asked Shangfu for a burial place. Shangfu smiled and said, 'Teacher, are you about to pass away?' Then he sent Lu Renzhang to choose a site in Xiguan to build a pagoda. After the pagoda was completed, Zhang went to bid farewell to Shangfu, who instructed him to protect the Dharma and care for the people, and then he sat in meditation and passed away. He lived to be eighty-seven years old, with seventy years as a monk. The imperial edict changed Tian Tai Yinlong Temple to Yinji Temple.
Chan Master Lin Yang Duan
The Chan Master's name was Zhi Duan, the son of the Yu family of Fuzhou. He studied at Nanjian Temple. At the age of twenty-four, he visited Chan Master Hong Tao of Anguo. A monk asked, 'Among all phenomena, how can one reveal the unique true self?' Hong Tao raised a finger. The monk retreated in confusion. Zhi Duan suddenly understood. That night, he reported to Hong Tao, 'Today, seeing you raise a finger, I know your intention.' Hong Tao asked, 'What principle did you see?' Zhi Duan also raised a finger. Hong Tao smiled and told him to leave. Later, Zhi Duan lived in Lin Yang. Someone asked, 'What is the true meaning of the Patriarch's coming from the West?' (Zhi Duan) replied, 'The wooden horse runs as fast as smoke, and the stone man cannot catch up.' Asked, 'What is the great meaning of the Buddha Dharma?' (Zhi Duan) replied, 'Bamboo chopsticks are one wen a pair.' A monk came to the abbot's room at night, and Zhi Duan covered his head with a kasaya. The monk suddenly lifted the kasaya and asked, 'Who is it?' The monk replied, 'It is so-and-so.' Zhi Duan said, 'Quanzhou sugar, betel nut from ships.' The monk did not understand. Zhi Duan widened his eyes and asked, 'Do you understand?' He replied, 'I don't understand.' (Zhi Duan) said, 'If you understand, you can purify the five aggregates and swallow the ten directions.' He also said to his disciples, 'The Buddha Dharma does not have so many tricks, only ordinary people and sages, although their nature is the same, there is still a gap in knowledge and views. The existence of knowledge and views is an ordinary person, and the forgetting of emotions is the Buddha.' (This is) called 'dependent arising according to nature' in the teachings.
起。則俯仰進止。屈申謙敬。無一法可轉變。有生住異滅相。況我祖師門下。合作何理論。開寶元年八月作偈曰。來年二月二。與汝暫相棄。爇灰散長江。勿占檀那地。道俗皆寫記之。越明年正月二十八日。郡人竟入山。二月一日。太守亦至。從官騶史偵伺。信宿如市。二日飯罷。端升座敘行指令碼末。辭眾。有長老應圓者。出衆問曰。云愁霧慘。大眾嗚咽。未當告別。愿賜一言。端垂一足。進曰。法鏡不臨於此土。寶月又照於何方。端曰。非汝境界。曰恁么。則漚生漚滅。還歸水。師去師來。是本常。端作噓聲。復與數僧酬答罷。歸方丈。至亥時問眾曰。世尊滅度時節是何日。對曰二月十五日子時。端曰吾今日子前。於是泊然而化。閱世七十八。坐六十夏。
雙峰欽禪師
禪師名竟欽。益州人。生鄭氏。少為大僧。于峨眉溪山黑水寺。出蜀南抵韶石雲門。得心法。即就雙峰之下。創精舍以居。號興福。開堂之日。匡真禪師躬臨證明。僧問。賓頭盧應供四天下。還遍也無。欽曰如月入水。又問。如何是用而不雜。欽曰明月堂前垂玉露。水精殿里撒真珠。於是匡真以謂。類己加敬焉。太平興國二年三月。謂門弟子曰。吾不久去。汝矣可砌個卵塔。五月二十三日工畢。欽曰。後日子時行矣。及期適雲門爽禪師。
【現代漢語翻譯】 現代漢語譯本 起立，彎腰，前進，停止，彎曲，伸展，謙虛，恭敬，沒有一法可以轉變，都有生、住、異、滅的現象。更何況我祖師門下，應該有什麼理論呢？開寶元年八月，作偈說：『來年二月二，與你暫且相棄。焚燒成灰撒入長江，不要佔據信徒的土地。』道士和俗人都抄寫並記住了。到了第二年正月二十八日，郡里的人竟然進山了。二月初一日，太守也到了。隨從官員和差役偵察守候，像集市一樣熱鬧。二日飯後，端正地登上座位，敘述了行腳的始末，向大眾告辭。有位長老應圓，從人群中出來問道：『云愁霧慘，大眾嗚咽，還未到告別的時候，希望賜予一言。』端禪師垂下一隻腳，進言道：『法鏡不照於此土，寶月又照向何方？』端禪師說：『非你所能理解的境界。』應圓說：『既然這樣，那麼漚生漚滅，還歸於水；師去師來，是本來的常態。』端禪師發出噓聲，又與幾位僧人酬答完畢，回到方丈。到了亥時，問大眾說：『世尊（釋迦牟尼佛）滅度（涅槃）的時節是哪一天？』回答說：『二月十五日子時。』端禪師說：『我今日在子時之前。』於是安詳地圓寂了。享年七十八歲，坐禪六十年。
雙峰欽禪師
禪師名竟欽，益州人，姓鄭。年少時做了大僧，在峨眉溪山黑水寺出家，從四川南部到達韶石雲門，得到了心法。就在雙峰山下，建立精舍居住，號興福。開堂的那天，匡真禪師親自到場證明。僧人問道：『賓頭盧（十六羅漢之一，奉佛之命常住世間，應受人天供養）應供四天下，是否周遍？』欽禪師說：『如月亮映入水中。』又問：『如何是用而不雜？』欽禪師說：『明月堂前垂掛著玉露，水晶殿里撒滿了珍珠。』於是匡真禪師認為他與自己同類，更加敬重他。太平興國二年三月，欽禪師對門下弟子說：『我不久將離去，你們可以砌一個卵塔（埋葬僧人骨灰的塔）。』五月二十三日工程完畢。欽禪師說：『後日子時我就要走了。』到了那天，恰逢雲門爽禪師。
【English Translation】 English version Rising, bowing, advancing, stopping, bending, stretching, being humble, being respectful, there is not a single dharma that can be transformed, all have the characteristics of arising, abiding, changing, and ceasing. Moreover, what theory should there be under the lineage of my Patriarch? In the eighth month of the first year of Kaibao, he composed a verse saying: 'On the second day of the second month of next year, I will temporarily abandon you. Burn the ashes and scatter them into the Yangtze River, do not occupy the land of the benefactors.' Both Daoists and laypeople copied and remembered it. On the twenty-eighth day of the first month of the following year, the people of the prefecture actually entered the mountain. On the first day of the second month, the prefect also arrived. The accompanying officials and runners scouted and waited, as lively as a market. After the meal on the second day, he ascended the seat properly, narrated the beginning and end of his pilgrimage, and bid farewell to the assembly. There was an elder named Yingyuan, who came out from the crowd and asked: 'The clouds are sorrowful and the mist is bleak, the assembly is weeping, it is not yet time to say goodbye, I hope you will bestow a word.' Chan Master Duan lowered one foot and said: 'The Dharma mirror does not shine on this land, where does the precious moon shine?' Chan Master Duan said: 'It is not a realm you can understand.' Yingyuan said: 'Since that is so, then the bubbles arise and cease, returning to the water; the master goes and the master comes, it is the original constant.' Chan Master Duan made a sighing sound, and after responding to several monks, he returned to his abbot's room. At the hour of Hai (9-11 pm), he asked the assembly: 'What day is the time of the World Honored One's (Shakyamuni Buddha) extinction (Nirvana)?' They replied: 'The fifteenth day of the second month, at the hour of Zi (11 pm-1 am).' Chan Master Duan said: 'I am before the hour of Zi today.' Thereupon, he passed away peacefully. He lived for seventy-eight years and sat in meditation for sixty summers.
Chan Master Qin of Shuangfeng
The Chan Master's name was Jingqin, a native of Yizhou, with the surname Zheng. He became a senior monk at a young age, left home at the Heishui Temple in Emei Creek Mountain, and traveled from southern Sichuan to Yunmen in Shaoshi, where he obtained the mind-dharma. He then established a hermitage at the foot of Shuangfeng Mountain to reside in, named Xingfu. On the day of the opening of the hall, Chan Master Kuangzhen personally came to certify it. A monk asked: 'Pindola (one of the Sixteen Arhats, who is ordered by the Buddha to reside in the world and receive offerings from humans and gods) provides offerings to the four continents, is he everywhere?' Chan Master Qin said: 'Like the moon reflected in the water.' He also asked: 'How is it used without being mixed?' Chan Master Qin said: 'Jade dew hangs in front of the Bright Moon Hall, and pearls are scattered in the Crystal Palace.' Thereupon, Chan Master Kuangzhen considered him to be of the same kind as himself and respected him even more. In the third month of the second year of the Taiping Xingguo era, Chan Master Qin said to his disciples: 'I will be leaving soon, you can build an egg-shaped stupa (a tower for burying the ashes of monks).' The project was completed on the twenty-third day of the fifth month. Chan Master Qin said: 'I will depart at the hour of Zi the day after tomorrow.' On that day, it happened to be Chan Master Shuang of Yunmen.
溫門舜峰諸老夜話。侍者報三更。欽索香焚之。合掌而化。閱世六十有八。坐四十有八夏。
九峰詮禪師
禪師名道詮。生劉氏。吉州安福人也。童子便棄家。師事思禪師。思為剃落。受具足戒。聞長沙慧輪禪師道價。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。疑以為江表諜者。捕縛欲投江中。詮怡然無怖。逵異之。以問輪曰。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。庵于東南牛首峰之下。開寶五年。洪帥林仁肇。請住九峰。賜大沙門。僧問。承聞和尚。親見延壽來。是否。詮曰。山前麥熟也未。問九峰山中還有佛法也無。詮曰有。曰如何是九峰山中佛法。詮曰石頭大底大。小底小。問如何是學人自己。詮曰床窄先臥。粥稀後坐。問古人云。不是風動。不是幡動。如何。詮曰明日路口有市。太平興國元年。南康牧張南金。遷以居歸宗。雍熙二年十一月二十八日中夜。跏趺辭眾而化。閱世五十有六。坐三十夏。
龜洋忠禪師
禪師名慧忠。泉州人。生陳氏。幼依龜洋山得度。遊方至華州。謁草
【現代漢語翻譯】 現代漢語譯本：溫門舜峰的各位老禪師夜間談話。侍者報告已是三更時分。欽禪師點燃香，合掌而逝。享年六十八歲，坐禪四十八個夏天。
九峰詮禪師
禪師名道詮（Dao Quan），俗姓劉，吉州安福人。年幼時便離家，師從思禪師。思禪師為他剃度，並授具足戒。聽聞長沙慧輪禪師（Huì Lún Chánshī）的聲望，思禪師想去拜見他。當時馬氏竊據荊楚，與建康接壤。道詮二十多歲，結伴冒險前往。適逢馬氏被滅，劉言佔據了那片地方，並派王逵代替劉言管理事務。王逵見到道詮等人，懷疑他們是來自江表的間諜，便將他們逮捕，準備投入江中。道詮神態自若，毫無懼色。王逵感到奇怪，便問慧輪禪師：『這些道人視死如歸，像看到自己的鼻子一樣。是什麼樣的人才能做到這樣？』慧輪禪師說：『他們大概是為法忘身的人。聽聞老僧的虛名，所以前來求教。』王逵釋放了他們，並對他們表示尊敬。道詮傲然離去，依止延壽禪師十年。慧輪禪師圓寂后，道詮回到廬山。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，並賜予『大沙門』的稱號。有僧人問：『聽說和尚您親自見過延壽禪師，是這樣嗎？』道詮說：『山前的麥子熟了嗎？』問：『九峰山中還有佛法嗎？』道詮說：『有。』問：『什麼是九峰山中的佛法？』道詮說：『石頭大的大，小的小。』問：『什麼是學人自己？』道詮說：『床窄先睡，粥少後坐。』問：『古人說，不是風動，不是幡動，這是什麼意思？』道詮說：『明天路口有集市。』太平興國元年，南康牧張南金，將他遷到歸宗寺居住。雍熙二年十一月二十八日半夜，道詮跏趺而坐，向眾人告別后圓寂。享年五十六歲，坐禪三十個夏天。
龜洋忠禪師
禪師名慧忠（Huì Zhōng），泉州人，俗姓陳。年幼時依止龜洋山出家，遊方至華州，拜見草堂禪師。
【English Translation】 English version: The old masters of Wenmen Shunfeng were having a late-night conversation. The attendant announced that it was the third watch of the night. Chan Master Qin lit incense, put his palms together, and passed away. He lived for sixty-eight years and sat in meditation for forty-eight summers.
Chan Master Quan of Jiufeng (Nine Peaks)
The Chan master's name was Dao Quan. He was born into the Liu family in Anfu, Jizhou. He left home as a child and became a disciple of Chan Master Si. Chan Master Si tonsured him and gave him the complete precepts. Hearing of the reputation of Chan Master Huì Lún of Changsha, Chan Master Si wanted to meet him. At that time, the Ma family had seized Jingchu and bordered Jiankang. Dao Quan, in his twenties, ventured there with a companion. It happened that the Ma family was destroyed, and Liu Yan occupied the area, sending Wang Kui to administer affairs in place of Liu Yan. When Wang Kui saw Dao Quan and his companion, he suspected them of being spies from Jiangbiao and arrested them, intending to throw them into the river. Dao Quan remained calm and unafraid. Wang Kui found this strange and asked Chan Master Huì Lún, 'These Daoists treat death as if they were seeing the end of their noses. What kind of people are capable of this?' Chan Master Huì Lún said, 'They are probably people who forget themselves for the sake of the Dharma. Having heard of this old monk's empty reputation, they have come to seek clarification.' Wang Kui released them and showed them respect. Dao Quan left proudly and stayed with Chan Master Yanshou for ten years. After Chan Master Huì Lún passed away, Dao 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, Commander Lin Renzhao of Hongzhou invited him to reside at Jiufeng Temple and bestowed upon him the title of 'Great Shramana'. A monk asked, 'I have heard that the Abbot personally met Chan Master Yanshou, is that so?' Dao Quan said, 'Is the wheat in front of the mountain ripe yet?' Asked, 'Is there still Buddha-dharma in Jiufeng Mountain?' Dao Quan said, 'Yes.' Asked, 'What is the Buddha-dharma in Jiufeng Mountain?' Dao Quan said, 'The big stones are big, and the small stones are small.' Asked, 'What is the student's own self?' Dao Quan said, 'If the bed is narrow, sleep first; if the porridge is thin, sit later.' Asked, 'The ancients said, 'It is not the wind that moves, it is not the banner that moves.' What does this mean?' Dao Quan said, 'There will be a market at the crossroads tomorrow.' In the first year of the Taiping Xingguo era, Zhang Nanjin, the governor of Nankang, moved him to reside at Guizong Temple. On the twenty-eighth night of the eleventh month of the second year of the Yongxi era, in the middle of the night, Dao Quan sat in the lotus position, bid farewell to the assembly, and passed away. He lived for fifty-six years and sat in meditation for thirty summers.
Chan Master Zhong of Guiyang
The Chan master's name was Huì Zhōng. He was from Quanzhou, born into the Chen family. He became a monk at Guiyang Mountain at a young age. He traveled to Huazhou and visited Caotang.
庵法義道人。留十餘年。南還舊山。痛自韜晦。會昌初。詔天下廢釋氏教。及 宣宗即位。詔重興之。而忠笑曰。仙去者未必受箓。成佛者未必須僧。遂過中不食。不宇而禪。跡不出山者三十年。以三偈自見。曰雪后始知松柏操。云收方見濟淮分。不因世主令還俗。那辨雞群與鶴群。多年塵土自騰騰。雖著伽梨未是僧。今日歸來酬本志。不妨留髮候然燈。形容雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當時豈例是沙門。謂門弟子曰。眾生不能解脫者。情累耳。悟道易。明道難。問如何得明道去。忠曰。但脫情見。其道自明矣。夫明之為言信也。如禁蛇人。信其咒力藥力。以蛇綰弄。揣懷袖中無難。未知咒藥等力者。怖駭棄去。但諦見自心。情見便破。今千疑萬慮。不得用者。是未見自心者也。忽索香焚罷。安坐而化。全身葬于無了禪師塔之東。后數年塔忽自坼裂。連階丈餘。寺將發僧視之。是夜宴寂中。見無了禪師曰。不必更發也。今為沈陳二真身。無了生沈氏。見馬祖云。贊曰。近世以身徇法。如此數老者鮮矣。予觀其言。皆約而明。校其履踐。誠而不雜。故能于死生之際。明驗昭著。然初不聞儼臨萬衆。四事供養者也。
禪林僧寶傳卷第十 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十一
宋明白庵居沙門 慧洪 撰
洞山聰禪師
禪師名曉聰。生杜氏。韶州曲江人。少依雲門寺得度。頭骨峣然。一帔閱寒暑。周遊荊楚。飫厭保社。與眾作息。無有識之者。在云居時。傳僧伽在維揚。於是禪者立問曰。既是泗州僧伽。因什麼揚州出現。聰婆娑從旁來。眾戲使對之。聰曰君子愛財。取之有道。眾目笑之。蓮花峰祥庵主。聞此語驚曰。雲門兒孫猶在耶。夜敷坐具。望雲居拜之。叢林遂知名。至洞山依詮禪師。大中祥符二年。詮移住棲賢。以聦繼席。果嗣文殊應天真禪師。真見圓明密。雲門四世孫也。聦見僧來有所問。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。為什麼山下擔柴。答曰山上也要柴燒。云居舜老夫。時年少。聦使乞食鄂渚。有居士問。古鏡未磨時如何。曰黑如漆。曰磨后如何。曰照天照地。居士笑曰。道人不自洞山來耶。舜默慚。馳歸舉似聰。聰代前語曰。此去漢陽不遠。代后語曰。黃鶴樓前鸚鵡洲。舜因悟其旨。聰示眾曰。一大藏教是個之字。祖師西來是右字(或作手)。作么生是正義。良久曰。天晴蓋卻屋。趁閑打卻禾。輸納王租了。鼓腹自高歌。手植萬松于東嶺。而誦金剛般若經。山中人名其嶺。曰金
【現代漢語翻譯】 現代漢語譯本
禪林僧寶傳卷第十一
宋明白庵居沙門 慧洪 撰
洞山聰禪師
禪師名曉聰（Xiaocong），俗姓杜，是韶州曲江人。年少時在雲門寺出家。他的頭骨形狀奇特，一件僧衣可以穿過整個寒暑季節。他周遊荊楚地區，吃住都在各地的寺廟裡，和大眾一起作息，沒有人認識他。在云居寺時，聽說僧伽（Sengqie，唐代高僧，觀音菩薩的化身）在維揚顯靈，於是有禪者提問說：『既然是泗州（Sizhou）的僧伽，為什麼會在揚州（Yangzhou）出現？』曉聰從旁邊走過，含糊其辭地回答。眾人戲弄著讓他回答這個問題，曉聰說：『君子愛財，取之有道。』眾人看著他笑著。蓮花峰的祥庵主聽到這句話后驚訝地說：『雲門宗的後代還在啊！』晚上鋪設坐具，朝著云居寺的方向拜謝。從此叢林中便都知道了他的名字。後來他到洞山依止詮禪師。大中祥符二年，詮禪師移居到棲賢寺，讓曉聰接替他的位置。曉聰實際上是文殊應天真禪師的法嗣，真禪師見地圓融明徹，是雲門宗的第四代傳人。曉聰看到有僧人來請教問題，總是瞪著眼睛看著他們說：『我擊虎的本領你不會，走開！』有一天，他自己扛著柴火上山，有僧人迎面走來問道：『住在山上，為什麼還要到山下砍柴？』他回答說：『山上也要燒柴啊。』云居寺的舜老夫當時還很年輕，曉聰讓他到鄂渚去乞食。有位居士問道：『古鏡未磨時如何？』曉聰說：『黑如漆。』居士又問：『磨后如何？』曉聰說：『照天照地。』居士笑著說：『道人不是從洞山來的吧？』舜老夫沉默慚愧，跑回去把這件事告訴了曉聰。曉聰替他回答了前面的問題：『此去漢陽不遠。』替他回答了後面的問題：『黃鶴樓前鸚鵡洲。』舜老夫因此領悟了他的旨意。曉聰向大眾開示說：『一大藏教是個「之」字，祖師西來是「右」字（或作「手」）。』怎麼才是正義呢？』良久后說：『天晴蓋卻屋，趁閑打卻禾，輸納王租了，鼓腹自高歌。』他在東嶺親手種植了萬棵松樹，並且誦讀《金剛般若經》。山中的人把那座山嶺叫做金嶺。
【English Translation】 English version
Zen Forest Monks' Biographies, Volume 11
Compiled by Shramana Huihong of Mingbai Hermitage, Song Dynasty
Zen Master Cong of Dongshan
The Zen master's name was Xiaocong (Understanding). His lay surname was Du, and he was a native of Qujiang in Shaozhou. In his youth, he entered the Yunmen Monastery and was ordained. His skull had a peculiar shape. He wore one robe through the cold and hot seasons. He traveled throughout Jingchu, staying at various monasteries. He lived and worked with the community, and no one recognized him. When he was at Yunju Monastery, he heard that Monk Sengqie (Sengqie, a prominent monk of the Tang Dynasty, an incarnation of Avalokiteśvara) had manifested in Yangzhou. Thereupon, a Zen practitioner posed the question: 'Since he is Sengqie of Sizhou, why does he appear in Yangzhou?' Cong ambled over from the side and gave a vague answer. The assembly jokingly urged him to answer the question, and Cong said: 'A gentleman loves wealth, but he acquires it through proper means.' The assembly looked at him and laughed. Abbot Xiang of Lotus Peak heard this saying and exclaimed in surprise: 'The descendants of Yunmen are still here!' He laid out a sitting mat at night and bowed in the direction of Yunju Monastery. From then on, the monastic community knew of him. Later, he went to Dongshan and relied on Zen Master Quan. In the second year of the Dazhong Xiangfu era, Zen Master Quan moved to Qixian Monastery and had Xiaocong succeed him. In reality, Xiaocong was a Dharma heir of Zen Master Tianzhen of Wenshu Ying, whose understanding was complete and clear. He was a fourth-generation descendant of the Yunmen lineage. When Xiaocong saw a monk coming to ask a question, he would glare at him and say: 'You don't know my tiger-striking skills, go away!' One day, he was carrying firewood up the mountain himself when a monk came towards him and asked: 'Living on the mountain, why do you still carry firewood from down below?' He replied: 'The mountain also needs firewood to burn.' At that time, the Elder Shun of Yunju Monastery was still young. Xiaocong sent him to beg for food in Ezhu. A layperson asked: 'What is it like when an ancient mirror has not yet been polished?' Xiaocong said: 'Black as lacquer.' The layperson then asked: 'What is it like after it has been polished?' Xiaocong said: 'It illuminates heaven and earth.' The layperson smiled and said: 'Is the Daoist not from Dongshan?' Elder Shun was silent and ashamed, and he ran back to tell Xiaocong about this. Xiaocong answered the first question for him: 'It is not far from here to Hanyang.' He answered the second question for him: 'Parrot Isle in front of Yellow Crane Tower.' Elder Shun then understood his meaning. Xiaocong instructed the assembly, saying: 'The entire Great Treasury of Scriptures is like the character '之' (zhi), the Patriarch's coming from the West is like the character '右' (you) (or '手' (shou)).' What is true righteousness?' After a long silence, he said: 'When the weather is clear, cover the house; take advantage of the leisure to thresh the grain; after paying the king's taxes, pat your belly and sing loudly.' He personally planted ten thousand pine trees on the East Ridge and recited the Diamond Sutra. The people in the mountains called that ridge Golden Ridge.
剛。方植松。而寶禪師至。時親自五祖來。聰問。上嶺一句作么生道。實曰。氣急殺人。聰拄钁呵曰。從何得此隨語生解阿師。見問上嶺。便言氣急。佛法卻成流佈。寶請代語。聰曰。何不道。氣喘殺人。逍遙問。嶺在此。金剛在什麼處。聰指曰。此一株松。是老僧親栽。初比部郎中許公式。出守南昌。過蓮花峰。聞祥公曰。聰道者在江西。試尋訪之。此僧人天眼目也。許公既至。聞聰住山家風。作詩寄之曰。語言渾不滯。高躡祖師蹤。夜坐連雲石。春栽帶雨松。鏡分金殿燭。山答月樓鐘。有問西來意。虛堂對遠峰。天聖八年六月八日示疾。持不食七日。集道俗曰。法席當令自寶住持。因與門人敘透法身說偈曰。參禪學道莫忙忙。問透法身北斗藏。余今老倒尪贏甚。見人無力得商量。唯有鋤頭知我道。種松時覆上金剛。言卒而化。又七日阇維。得五色舍利。塔于西阿。
贊曰。聰答所問兩句耳。而蓮華祥公。便知是雲門兒孫。古人驗人。何其明也如此。予留洞山最久。藏中有聰語要一卷。載雲水僧楚圓請益。楊億大年百問語。皆赴來機。而意在句語之外。圓即慈明也。初受汾陽。祝令更見聰。故慈明參扣餘論。尚獲見之。嗚呼。聦為蓮華峰汾陽所知。則其人品要。當從玄沙。棱道者輩中求也。
雪竇顯禪
【現代漢語翻譯】 現代漢語譯本 剛。方植松樹。寶禪師來到。當時親自從五祖寺來。聰禪師問：『上山嶺時如何說一句？』實禪師說：『氣急殺人。』聰禪師拄著鋤頭呵斥道：『從哪裡學來這種隨語生解的阿師？見人問上山嶺，便說氣急，佛法豈不成了流佈？』寶禪師請求代為回答。聰禪師說：『何不說：氣喘殺人。』逍遙禪師問：『山嶺在此，金剛在哪裡？』聰禪師指著說：『這一株松樹，是老僧我親手栽的。』 當初比部郎中許公式，出任南昌太守，路過蓮花峰，聽祥公說：『聰道者在江西，可以試著尋訪他，此僧是人天眼目啊。』許公到任后，聽聞聰禪師住山的風範，作詩寄給他：『語言渾然不滯礙，高步緊隨祖師蹤。夜晚坐于連雲石，春日栽種帶雨松。鏡中分映金殿燭，山間迴應月樓鐘。有人問及西來意（指禪宗的宗旨），虛堂遙對遠山峰。』 天聖八年六月初八，聰禪師示現疾病，堅持七日不進食，召集僧俗大眾說：『法席應當由自寶來住持。』於是與門人敘述透徹法身，說了偈語：『參禪學道莫匆忙，問透法身北斗藏。如今老朽衰弱甚，見人無力細商量。唯有鋤頭知我道，種松時覆上金剛。』說完就圓寂了。又過了七日進行荼毗（火葬），得到五色舍利，建塔于西邊的山坡。 讚語說：聰禪師回答所問不過兩句話而已，而蓮華祥公，便知道他是雲門宗的子孫。古人驗證人，是何等明察啊！我（雪竇顯禪師自稱）在洞山待的時間最久，藏經中有聰禪師語要一卷，記載了雲水僧楚圓請益，楊億大年百問語，都應機而答，而意在言語之外。楚圓就是慈明禪師。當初受汾陽禪師囑託，令他再去拜見聰禪師，所以慈明禪師參扣我的論點，尚且能見到他的影子。唉，聰禪師被蓮華峰和汾陽禪師所知，那麼他的人品，應當從玄沙、棱道者這些人中去尋找啊。 雪竇顯禪師
【English Translation】 English version Once, when Fang Zhi planted pine trees, Chan Master Bao arrived. At that time, he had come personally from the Fifth Patriarch's monastery. Cong asked, 'How would you say a phrase about ascending the mountain?' Shi said, 'Gasping for breath kills a man.' Cong, leaning on his hoe, scolded, 'Where did you learn this kind of interpreting words literally, you teacher? When someone asks about ascending the mountain, you say gasping for breath. Wouldn't the Buddha-dharma become mere propagation?' Bao requested to answer in his stead. Cong said, 'Why not say, 'Panting for breath kills a man'?' Xiaoyao asked, 'The mountain is here, where is Vajra ( diamond, firmness, indestructibility )?' Cong pointed and said, 'This pine tree is planted by this old monk myself.' Initially, Xu Gongshi, a vice-minister, was appointed as the governor of Nanchang. Passing by Lotus Peak, he heard Xiang Gong say, 'The Daoist Cong is in Jiangxi; you can try to visit him. This monk is the eye of humans and devas ( gods, celestial beings ).' After Xu Gong arrived at his post, he heard about Chan Master Cong's style of living in the mountains and sent him a poem: 'His words are completely unhindered, his high steps closely follow the ancestral traces. At night, he sits on the cloud-connecting stone; in spring, he plants pines in the rain. The mirror reflects the candles of the golden palace; the mountain answers the bell of the moon tower. If someone asks about the meaning of the coming from the West ( referring to the essence of Zen Buddhism ), the empty hall faces the distant peaks.' On the eighth day of the sixth month of the eighth year of Tiansheng ( a Chinese era name ), Chan Master Cong manifested illness. He abstained from food for seven days and gathered the monastic and lay community, saying, 'The Dharma seat should be held by Zibao.' Then, he discussed the thorough understanding of the Dharma-body with his disciples and spoke a verse: 'Do not be hasty in studying Chan and learning the Way; thoroughly understand the Dharma-body, hidden in the Big Dipper. Now I am old and extremely weak; I have no strength to discuss with people. Only the hoe knows my Way; planting pines, I often ascend Vajra.' After speaking, he passed away. After another seven days, the cremation ( Dharani ) was performed, and five-colored relics were obtained. A pagoda was built on the western slope. The eulogy says: Chan Master Cong's answer to the question was only two phrases, and Lotus Xiang Gong knew that he was a descendant of the Yunmen ( a Chan Buddhism school ) lineage. How clear were the ancients in verifying people! I ( Chan Master Xuedou Xian referring to himself ) stayed at Dongshan ( a Chan Buddhism school ) for the longest time. In the collection, there is a volume of Chan Master Cong's sayings, recording the inquiries of the wandering monk Chuyuan and the hundred questions of Yang Yi Danian, all answering according to the situation, and the meaning is beyond the words. Chuyuan is Chan Master Ciming. Initially, he was instructed by Chan Master Fenyang to visit Chan Master Cong again, so Chan Master Ciming, when consulting my theories, could still see his shadow. Alas, Chan Master Cong was known by Lotus Peak and Chan Master Fenyang, so his character should be sought among people like Xuansha and Daozhe Leng. Chan Master Xuedou Xian
師
禪師名重顯。字隱之。遂州人。太平興國五年四月八日。生於李氏。幼精銳。讀書知要。下筆敏速。然雅志丘壑。父母不能奪。竟依益州普安院。沙門仁銑為師。落髮受具。出蜀浮沉。荊渚間歷年。嘗典客大陽。與客論趙州宗旨。客曰。法眼禪師。昔解後覺鐵觜者。于金陵。覺趙州侍者也。號稱明眼。問曰。趙州柏樹子因緣。記得否。覺曰。先師無此語。莫謗先師好。法眼拊手曰。真自師子窟中來。覺公言無此語。而法眼肯之。其旨安在。顯曰。宗門抑揚。那有規轍乎。時有苦行。名韓大伯者。貌寒寢侍其旁。輒匿笑而去。客退。顯數之曰。我偶客語。爾乃敢慢笑。笑何事。對曰。笑知客智眼未正。擇法不明。顯曰豈有說乎。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。空向枯樁舊處尋。顯陰異之。結以為友。顯盛年工翰墨。作為法句。追慕禪月休公。嘗游廬山棲賢時。諟禪師居焉。簡嚴少接納。顯藞苴不合。作師子峰詩譏之(師子峰在棲賢之後)。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。顯與齊岳者為侶。同謁五祖戒禪師。顯休于山前莊。遣岳先往。機語不契。顯亦竟不見。北遊至復州。北塔祚禪師者。香林遠公嫡子。雲門之孫也。祚遠皆蜀人。知見
【現代漢語翻譯】 現代漢語譯本 師（禪師名重顯，字隱之，遂州人），生於太平興國五年四月八日，李氏之家。自幼聰慧過人，讀書能領會精髓，下筆如有神助。然而，他嚮往山林隱逸，父母也無法改變他的志向。最終，他依止益州普安院的沙門仁銑為師，剃度受戒。離開四川后，他四處遊歷，在荊州、渚州一帶多年。曾在大陽擔任典客，與客人談論趙州禪師的宗旨。客人說：『法眼禪師當年在金陵開悟了後覺鐵觜（後覺是趙州禪師的侍者），被稱為明眼。』客人問道：『你還記得趙州柏樹子的因緣嗎？』後覺回答說：『我的老師沒有說過這樣的話，請不要誹謗我的老師。』法眼禪師拍手稱讚說：『真是從獅子窟中走出來的！』後覺說沒有這句話，而法眼禪師卻認可他，這其中的含義是什麼呢？』重顯回答說：『宗門的提倡和貶抑，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，經常侍立在旁，總是偷偷地笑著離開。客人走後，重顯責備他說：『我偶爾與客人談話，你竟然敢輕慢地嘲笑我，你笑什麼？』韓大伯回答說：『我笑知客您的智慧之眼還沒有端正，選擇佛法還不明確。』重顯問：『有什麼說法嗎？』韓大伯用偈語回答說：『一隻兔子橫身擋在古老的道路上，蒼鷹才看見就立刻抓住了它。後來的獵犬沒有靈性，只是在枯樹樁的老地方空自尋找。』重顯暗中感到驚異，與他結為朋友。重顯壯年時擅長書法，創作了很多佛法偈句，追慕禪月休公。他曾經遊歷廬山棲賢寺，當時諟禪師住在那裡，諟禪師簡樸嚴肅，很少接納人。重顯行為粗疏，與他不合，於是作了一首《師子峰詩》來譏諷他（師子峰在棲賢寺的後面）：『佔據地面盤旋天空氣勢還不停止，爪牙怎麼肯與普通的山峰混同。上天讓它生長在千峰之上，即使有云也無法托舉它超出山頭。』 重顯與齊岳結為同伴，一同去拜謁五祖戒禪師。重顯在山前的村莊休息，派齊岳先去拜見，但兩人的機鋒不相契合，重顯最終也沒有去拜見。後來他向北遊歷到了復州，拜訪了北塔祚禪師（香林遠禪師的嫡傳弟子，雲門禪師的孫子）。祚禪師和遠禪師都是四川人，很有見地。
【English Translation】 English version The Master (Chan Master Chongxian, styled Yin Zhi, was a native of Suizhou). He was born into the Li family on the eighth day of the fourth month of the fifth year of the Taiping Xingguo era. From a young age, he was exceptionally intelligent, grasping the essence of books and writing swiftly. However, he yearned for the seclusion of mountains and forests, and his parents could not dissuade him. Eventually, he took refuge with the Shramana Renxian at Puan Monastery in Yizhou, where he was tonsured and received the precepts. After leaving Sichuan, he traveled extensively, spending years in the Jingzhou and Zhuzhou areas. He once served as a guest prefect at Dayang, where he discussed the teachings of Chan Master Zhaozhou with a guest. The guest said, 'Chan Master Fayan enlightened Houjue Tiezui (Houjue was Zhaozhou's attendant) in Jinling, and he was known as the 'Clear Eye'.' The guest asked, 'Do you remember the story of Zhaozhou's Cypress Tree?' Houjue replied, 'My teacher never said such a thing; please do not slander my teacher.' 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. What is the meaning of this?' Chongxian replied, 'In the Chan school, there are encouragements and suppressions; how can there be fixed rules?' At that time, there was an ascetic named Han Dabo, who was of humble appearance and often stood by, secretly laughing before leaving. After the guest departed, Chongxian rebuked him, saying, 'I was merely conversing with the guest, and you dared to laugh at me disrespectfully. What were you laughing at?' Han Dabo replied, 'I was laughing at the fact that your eye of wisdom is not yet correct, and your discernment of the Dharma is not clear.' Chongxian asked, 'What do you mean?' Han Dabo replied with a verse: 'A rabbit lies across the ancient road; the hawk sees it and immediately seizes it. The later hunting dogs have no spiritual nature; they only search in vain at the old stump.' Chongxian was secretly astonished and befriended him. In his prime, Chongxian excelled in calligraphy and composed many Dharma verses, emulating Chan Master Xiuming. He once visited Qixian Monastery on Mount Lu, where Chan Master Shi resided. Chan Master Shi was simple and strict, rarely receiving guests. Chongxian's behavior was unrefined and incompatible with him, so he wrote a poem, 'Lion Peak,' to satirize him (Lion Peak is behind Qixian Monastery): 'Occupying the ground and coiling in the sky, its momentum does not cease; how could its claws and teeth mix with ordinary peaks? Heaven caused it to grow on the thousand peaks; even clouds cannot lift it above the mountain.' Chongxian formed a companionship with Qi Yue, and together they went to pay respects to Chan Master Wuzu Jie. Chongxian rested at a village in front of the mountain and sent Qi Yue ahead to visit first, but their interactions were not harmonious, and Chongxian ultimately did not go to visit. Later, he traveled north to Fuzhou and visited Chan Master Beita Zuo (the direct disciple of Chan Master Xianglin Yuan and the grandson of Chan Master Yunmen). Chan Master Zuo and Chan Master Yuan were both from Sichuan and had great insight.
高。學者莫能覯其機。顯俊邁。祚愛之。遂留止五年。盡得其道。顯與學士曾公會厚善。相值淮上。問顯何之。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。以書薦顯。顯至靈隱。三年。陸沈眾中。俄曾公奉使浙西。訪顯于靈隱。無識之者。時堂中僧千餘。使吏撿床歷。物色求之。乃至曾公問。向所附書。顯袖納之曰。公意勤。然行腳人非督郵也(一本曰。然行腳人。於世無求。敢希薦達哉)。曾公大笑。珊公以是奇之。吳江翠峰虛席。舉顯出世。開法日。顧視大眾曰。若論本分相見。不必高昇此座。乃以手指曰。諸人隨山僧手看。無量佛土一時現前。各各子細觀瞻。其或涯際未知。不免拖泥帶水。於是登坐。又環顧大眾曰。人天普集合。發明何事。豈可互分賓主。馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。把定乾坤。千聖只言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知歸。尚昧識情之表。諸人要識真實相為么。但以上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得。便能截生死流。踞佛祖位。妙圓超悟。正在茲時。堪報不報之恩。以助無為之化。后住明州雪竇。宗風大振。天下龍蟠。鳳逸衲子。爭集座
下。號雲門中興。顯嘗經行植杖。眾衲環之。忽問曰。有問雲門。樹凋葉落時如何。曰體露金風。雲門答遮僧耶。為解說耶。有宗上座曰。待老漢有悟處。即說。顯熟視。驚曰。非韓大伯乎。曰老漢瞥地也。於是令撾鼓眾集。顯曰。大眾今日。雪竇宗上座。乃是昔年大陽韓大伯。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。千兵雖易得。一將實難求。便下座。一眾大驚。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。余敷揚宗旨。妙語遍叢林。皇祐四年六月十日。沐浴罷。整衣側臥而化。閱世七十三。坐五十夏。建塔山中。得法上首天衣義懷禪師。
天衣懷禪師
禪師名義懷。生陳氏。溫州樂清人也。世以漁為業。母夢星殞于屋除。而光照戶。已而娠。及生尤多吉祥。兒稚坐父船尾。漁得魚付懷。懷不忍串之。私投江中。父怒笞詬。甘甜之。不以介意。長游京師。依景德寺。天聖中試經得度。懷清臞。行步遲緩。眾中望見。如鶴在雞群。時有言法華者。不測人也。行市井。拊懷背曰。臨濟德山
去。懷初未喻。問耆宿。曰。汝其當宏禪宗乎。行矣。勿滯於此。懷初謁荊州金鑾善禪師。不契。后謁葉縣省禪師。又不契。東遊至翠峰。眾盛。懷當營炊。自汲澗。折擔悟旨。顯公印可。以為奇。辭去久無耗。有僧自淮上來。曰懷出世鐵佛矣。顯使誦提倡之語。曰譬如雁過長空。影沈寒水。雁無遺蹤之意。水無留影之心。顯激賞以為類己。先使慰撫之。懷乃敢通門人之禮。然諸方服其精識。自鐵佛至天衣。五遷法席。皆荒涼處。懷至必幻出樓觀。四事成就。晚以疾居池州杉山庵。門弟子智才。住杭州佛日山。迎歸養侍劑藥。才如姑蘇未還。懷促其歸。至門而懷已別眾。才問。卵塔已畢。如何是畢竟事。懷豎拳示之。遂倒臥。推枕而化。閱世七十二。坐四十六夏。葬佛日。崇寧中。 來謚振宗大師。贊曰。予觀雪竇天衣。父子提唱之語。其指示心法。廣大分曉。如雲廓天布。而後之學者。失其旨的。爭以識情數量。義學品目。緇穢之。譬如燧人氏鉆火。將以烹飪饗上帝。而秦始皇用之。以烹儒焚書。豈不誤哉。然余聞。菩薩宏法。為內外護。皆本願力故。曾集賢之知雪竇。言法華之識天衣。疑非茍然者耶。
禪林僧寶傳卷第十一 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷
【現代漢語翻譯】 現代漢語譯本： 懷初（Huai Chu，人名）最初沒有領悟佛法，於是請教年長的僧人。老僧說：『你應當弘揚禪宗啊，走吧，不要停留在這裡。』懷初於是去拜訪荊州（Jing Zhou，地名）金鑾（Jin Luan，地名）的善禪師（Shan Chanshi，人名），但並不契合。後來又拜訪葉縣（Ye Xian，地名）的省禪師（Sheng Chanshi，人名），仍然不契合。於是向東遊歷到翠峰（Cui Feng，地名），那裡僧眾很多。懷初負責為大家做飯，親自從山澗打水，在挑水時折斷扁擔而領悟了佛法真諦。顯公（Xian Gong，人名）認可了他的領悟，認為他很奇特。懷初辭別后很久沒有音訊。有個僧人從淮上（Huai Shang，地名）來，說懷初已經在鐵佛（Tie Fo，地名）開壇講法了。顯公讓人背誦懷初所提倡的言語，說：『譬如雁過長空，影子沉入寒水，雁沒有留下軌跡的意圖，水也沒有留下影子的心思。』顯公非常讚賞，認為懷初的境界與自己相似，先派人去慰問他，懷初才敢以門人的禮節對待顯公。然而各方都佩服他精深的見識。從鐵佛到天衣（Tian Yi，地名），五次遷徙弘法道場，所到的地方都是荒涼之處，懷初一到，必定會幻化出樓閣寺廟，四事（指衣食住行）都能得到滿足。晚年因病住在池州（Chi Zhou，地名）杉山庵（Shan Shan An，地名）。他的弟子智才（Zhi Cai，人名）住在杭州（Hang Zhou，地名）佛日山（Fo Ri Shan，地名），將懷初迎回供養，侍奉湯藥。智才去蘇州（Gu Su，地名）還沒回來，懷初催促他回來，智才剛到門口，懷初已經向眾人告別。智才問：『卵塔（Luan Ta，佛教建築）已經建好，什麼是畢竟事？』懷初豎起拳頭給他看，隨即倒下，推開枕頭圓寂了。享年七十二歲，坐禪四十六個夏天，葬在佛日山。崇寧（Chong Ning，年號）年間，被追諡為振宗大師（Zhen Zong Da Shi，稱號）。讚語說：我看雪竇（Xue Dou，人名）和天衣父子所提倡的言語，他們指示心法，廣大而分明，就像雲彩廓清天空一樣。而後來的學習者，失去了其中的要旨，爭著用意識和情感去衡量，用義理和學術來分類，反而使佛法變得污穢了。這就像燧人氏（Sui Ren Shi，神話人物）鉆木取火，本來是用來烹飪食物供奉上帝的，而秦始皇（Qin Shi Huang，人名）卻用它來烹殺儒生焚燒書籍，這難道不是誤用嗎？然而我聽說，菩薩弘揚佛法，有內護和外護，都是因為本願力的緣故。曾集賢（Zeng Ji Xian，人名）懂得雪竇的佛法，而言法華（Yan Fa Hua，人名）瞭解天衣的佛法，恐怕不是偶然的吧。
《禪林僧寶傳》卷第十一 《卍新續藏》第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷
【English Translation】 English version: Huai Chu (懷初, personal name) initially did not understand the Dharma, so he consulted elder monks. The elder monk said, 'You should promote the Chan (禪, Zen) school. Go, do not stay here.' Huai Chu then went to visit Chan Master Shan (善禪師, personal name) of Jin Luan (金鑾, place name) in Jing Zhou (荊州, place name), but they did not resonate. Later, he visited Chan Master Sheng (省禪師, personal name) of Ye Xian (葉縣, place name), but still did not resonate. So he traveled east to Cui Feng (翠峰, place name), where there were many monks. Huai Chu was responsible for cooking for everyone, personally fetching water from the mountain stream. While carrying water, he broke the carrying pole and realized the true meaning of the Dharma. Xian Gong (顯公, personal name) recognized his realization and considered him extraordinary. Huai Chu bid farewell, and there was no news for a long time. A monk came from Huai Shang (淮上, place name) and said that Huai Chu had already opened a Dharma assembly at Tie Fo (鐵佛, place name). Xian Gong had someone recite the words advocated by Huai Chu, saying, 'It is like a goose flying across the long 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.' Xian Gong greatly appreciated this, considering Huai Chu's state similar to his own. He first sent someone to comfort him, and Huai Chu then dared to treat Xian Gong with the etiquette of a disciple. However, all quarters admired his profound knowledge. From Tie Fo to Tian Yi (天衣, place name), he moved his Dharma seat five times, and the places he went to were all desolate. When Huai Chu arrived, he would surely transform buildings and temples, and the four necessities (clothing, food, shelter, and medicine) would be fulfilled. In his later years, he lived in Shan Shan Hermitage (杉山庵, place name) in Chi Zhou (池州, place name) due to illness. His disciple Zhi Cai (智才, personal name) lived on Fo Ri Mountain (佛日山, place name) in Hang Zhou (杭州, place name), and welcomed Huai Chu back to support him, serving him with medicine. Zhi Cai went to Gu Su (姑蘇, place name) and had not yet returned. Huai Chu urged him to return. When Zhi Cai arrived at the door, Huai Chu had already bid farewell to the assembly. Zhi Cai asked, 'The egg-shaped stupa (卵塔, Buddhist architecture) has been built. What is the ultimate matter?' Huai Chu raised his fist to show him, then fell down, pushed away his pillow, and passed away. He lived to be seventy-two years old, sat in meditation for forty-six summers, and was buried on Fo Ri Mountain. During the Chong Ning (崇寧, reign title) era, he was posthumously honored as Great Master Zhen Zong (振宗大師, title). The eulogy says: I have observed the words advocated by Xue Dou (雪竇, personal name) and his son Tian Yi. They pointed out the mind-dharma, which was vast and clear, like clouds clearing the sky. But later learners lost the essence of it, and competed to measure it with consciousness and emotion, and classified it with doctrines and academics, which made the Dharma impure. It is like Sui Ren Shi (燧人氏, mythological figure) drilling wood to make fire, which was originally used to cook food to offer to God, but Qin Shi Huang (秦始皇, personal name) used it to cook Confucian scholars and burn books. Isn't this a misuse? However, I have heard that Bodhisattvas promote the Dharma, with inner and outer protectors, all because of their original vows. Zeng Ji Xian (曾集賢, personal name) understood the Dharma of Xue Dou, and Yan Fa Hua (言法華, personal name) understood the Dharma of Tian Yi, which was probably not accidental.
《Record of Monks and Treasures in the Chan Forest》, Volume 11 《Supplement to the Wan (卍) Tripitaka》, Volume 79, No. 1560, 《Record of Monks and Treasures in the Chan Forest》
《Record of Monks and Treasures in the Chan Forest》, Volume
第十二
宋明白庵居沙門 惠洪 撰
薦福古禪師
禪師名承古。西州人。傳失其氏。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。客潭州丫山。見敬玄禪師。斷髮從之遊。已而又謁南嶽雅禪師。雅洞山之子。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。四年十月。迎以住薦福示眾曰。眾生久流轉者。為不明自己。欲出苦源。但明取。自己者。有空劫時自己。有今時日用自己。空劫自己是根蒂。今時日用自己是枝葉。又曰。一夏將末。空劫已前事。還得相應也未。若未得相應。爭奈永劫輪迴有何。什麼心情。學佛法。廣求知解。風吹入生死海。若是知解。諸人過去生中。總曾學來。多知多解。說得慧辯過人。機鋒迅疾。只是心不息。與空劫已前事。不相應。因茲惡道輪迴。動經塵劫。不復人身。如今生出頭來。得個人身。在袈裟之下。依前廣求知解。不能息心。未免六趣輪迴。何不歇心去。如癡如迷去。不語五七年去。已后佛也不奈汝何。古德云。一句語之中。須得具三玄。故知。此三玄法門。是佛知見。諸佛以此法門。度脫法界眾生。皆
【現代漢語翻譯】 現代漢語譯本 第十二
宋朝明白庵的沙門惠洪撰寫
薦福古禪師
禪師名叫承古（Chenggu），是西州人。他的姓氏已經失傳。年輕時是個讀書人，以博學而聞名。成年後，通過鄉試到了禮部，但因為議論不合時宜，被有關官員憤怒地撕裂了他的帽子。於是他從山水中來，到潭州丫山拜訪敬玄禪師（Jingxuan），剃度出家跟隨他。之後又拜謁南嶽的雅禪師（Ya），雅禪師是洞山禪師（Dongshan）的弟子，見解非常高明，允許承古進入他的內室。後來他遊歷廬山，經過歐峰，喜愛宏覺塔院的閑靜寂寞，便請求在那裡居住。寺院的清規戒律非常嚴格，路過的人都肅然起敬。當時叢林中稱他為古塔主。他最初在芝山說法，後來繼承了雲門宗（Yunmen）。景祐初年，范仲淹（Fan Zhongyan），謚號文正公，擔任饒州太守，景祐四年十月，迎接承古禪師到薦福寺（Jianfu Temple）主持，向大眾開示說：『眾生之所以長期流轉于生死輪迴之中，是因為不明白自己的本性。想要脫離苦海，只要明白自己的本性就可以了。那麼，什麼是自己的本性呢？有空劫時的自己，有現在每日所用的自己。空劫時的自己是根本，現在每日所用的自己是枝葉。』 又說：『一個夏季即將結束，空劫以前的事情，你們是否已經相應了呢？如果還沒有相應，那永劫輪迴又該怎麼辦呢？你們是什麼心情去學佛法的？廣泛地追求知識和見解，就像被風吹入生死苦海一樣。如果是知識和見解，各位過去生中都已經學過了。多知多解，說得口若懸河，機鋒敏捷，只是心不能止息，與空劫以前的事情不相應，因此在惡道中輪迴，動輒經歷無數劫，無法再獲得人身。如今好不容易生出來，得到了人身，又在袈裟之下，依舊廣泛地追求知識和見解，不能止息妄心，終究難免六道輪迴。為什麼不放下妄心呢？像癡人、像迷人一樣，五年七年不說話，以後佛也拿你沒辦法。』古德說：『一句話之中，必須具備三玄。』所以知道，這三玄法門，是佛的知見，諸佛用這個法門，度脫法界眾生，都……
【English Translation】 English version Twelfth
Composed by the Song Dynasty Monk Huìhóng of Bái'ān Hermitage
Ancient Chan Master of Jiànfú
The Chan master's name was Chénggǔ (承古), a native of Xizhou. His surname has been lost. In his youth, he was a scholar, renowned for his extensive learning. As an adult, he went to the Ministry of Rites through local selection, but his opinions were not in agreement with the officials. The officials angrily tore his hat. Thus, he came from the mountains and rivers, visiting Yā Mountain in Tanzhou, where he met Chan Master Jìngxuán (敬玄). He shaved his head and followed him. Later, he also visited Chan Master Yǎ (雅) of Nanyue. Chan Master Yǎ was a disciple of Chan Master Dòngshān (洞山), with very high understanding, and allowed Chénggǔ to enter his inner chamber. Later, he traveled to Mount Lu, passing Ōu Peak, and loved the quiet solitude of the Hóngjué Pagoda Courtyard, so he requested to reside there. The pure rules and precepts of the monastery were strict, and those who passed by were respectful and reverent. At that time, the monastic community called him the Ancient Pagoda Master. He first taught the Dharma at Zhī Mountain, and later succeeded to the Yúnmén School (雲門). In the early years of Jǐngyòu, Fàn Zhòngyān (范仲淹), posthumously known as Duke Wénzhèng, was the governor of Raozhou. In the tenth month of the fourth year of Jǐngyòu, he welcomed Chan Master Chénggǔ to reside at Jiànfú Temple (薦福寺) and addressed the assembly, saying: 'Sentient beings have long been transmigrating in the cycle of birth and death because they do not understand their own nature. If you want to escape the sea of suffering, you only need to understand your own nature. So, what is your own nature? There is the self of the time of the empty kalpa, and there is the self of daily use in the present time. The self of the empty kalpa is the root, and the self of daily use in the present time is the branches and leaves.' He also said: 'A summer is coming to an end. Have you corresponded with the matter before the empty kalpa? If you have not corresponded, what will you do about the eternal cycle of reincarnation? What is your state of mind in studying the Buddha Dharma? Broadly seeking knowledge and understanding is like being blown into the sea of birth and death by the wind. If it is knowledge and understanding, you have all learned it in your past lives. Much knowledge and much understanding, speaking eloquently, with quick wit, but the mind cannot be stopped, and it does not correspond with the matter before the empty kalpa. Therefore, you are reincarnated in evil paths, often experiencing countless kalpas, unable to regain a human body. Now, with great difficulty, you are born and obtain a human body, and under the robe, you still broadly seek knowledge and understanding, unable to stop the deluded mind, and ultimately cannot avoid the cycle of the six realms. Why not let go of the deluded mind? Like a fool, like a confused person, not speaking for five or seven years, and then even the Buddha will have no way to deal with you.' An ancient worthy said: 'Within a single sentence, one must possess the three mysteries.' Therefore, know that this three-mystery Dharma gate is the knowledge and vision of the Buddha. All Buddhas use this Dharma gate to liberate sentient beings in the Dharma realm, all...
令成佛。今人卻言。三玄是臨濟門風。誤矣。汾州偈曰。三玄三要事難分。古注曰。此句總頌三玄也。下三句別列三玄也。得意忘言道易親。古注曰。此玄(或作意)中玄也。一句明明該萬象。古注曰。此體中玄。重陽九日菊花新。古注曰。此句中玄也。僧問。三玄三要之名。愿為各各標出。古曰。三玄者一體中玄。二句中玄。三玄中玄。此三玄門。是佛祖正見。學道人。但隨入得一玄。已具正見。入得諸佛閫域。僧問。依何聖教參。詳悟得體中玄。古曰。如肇法師云。會萬物為自己者。其唯聖人乎。又曰。三界唯心。萬法唯識。又曰。諸法所生。唯心所現。一切世間因果。世界微塵。因心成體。六祖云。汝等諸人。自心是佛。更莫狐疑。外無一法而能建立。皆是自心。生萬種法。又云。於一毫端現寶王剎。坐微塵里轉大法輪。如此等。方是正見。才缺纖毫。即成邪見。便有剩法。不了唯心。僧又問。如何等語句。及時節因緣。是體中玄。古曰。佛以手指地曰。此處宜建梵剎。天帝釋將一莖草。插其處曰。建梵剎竟。佛乃微笑。水潦被馬祖一踏踏倒。起曰萬象森羅。百千妙義。只向一毫上。便識得根源。僧問趙州。如何是學人自己。州對曰。山河大地。此等所謂合頭語。直明體中玄。正是潑惡水。自無出身之路。所以
【現代漢語翻譯】 現代漢語譯本 令其成佛。現在的人卻說，『三玄』（指臨濟宗的三種玄妙說法）是臨濟宗的門風，這是錯誤的。汾州（地名）的偈語說：『三玄三要事難分。』古注說：『這句總括了三玄。』下面的三句分別列出三玄：『得意忘言道易親。』古注說：『這是玄（或作意）中玄。』『一句明明該萬象。』古注說：『這是體中玄。』『重陽九日菊花新。』古注說：『這是句中玄。』 有僧人問：『三玄三要』的名稱，希望能夠一一標明。古（指古人或禪師）說：『三玄』是一體中玄，二句中玄，三玄中玄。這三玄門，是佛祖的正見。學道的人，只要隨順進入一玄，就已經具備正見，進入了諸佛的門檻。 僧人問：依據什麼聖教參悟，才能詳細領悟體中玄？古（指古人或禪師）說：如肇法師（僧肇）說：『會萬物為自己者，其唯聖人乎！』又說：『三界唯心，萬法唯識。』又說：『諸法所生，唯心所現。』一切世間的因果，世界微塵，因心而成體。六祖（慧能）說：『汝等諸人，自心是佛，更莫狐疑。外無一法而能建立，皆是自心，生萬種法。』又說：『於一毫端現寶王剎，坐微塵里轉大法輪。』如此等等，才是正見。稍微欠缺，就成為邪見，便有剩餘之法，不能了達唯心。 僧人又問：什麼樣的語句，以及時節因緣，是體中玄？古（指古人或禪師）說：佛以手指地，說：『此處宜建梵剎（寺廟）。』天帝釋（佛教護法神）將一莖草，插在其處，說：『建梵剎竟。』佛乃微笑。水潦（人名）被馬祖（禪師）一踏踏倒，起（水潦）來說：『萬象森羅，百千妙義，只向一毫上，便識得根源。』僧人問趙州（禪師）：『如何是學人自己？』趙州回答說：『山河大地。』此等所謂合頭語，直明體中玄，正是潑惡水，自身沒有出路。所以。
【English Translation】 English version Enabling them to achieve Buddhahood. Yet, people nowadays say that the 'Three Mysteries' (referring to the three profound teachings of the Linji school) are the style of the Linji school, which is a mistake. The verse of Fenzhou (a place name) says: 'The Three Mysteries and Three Essentials are difficult to separate.' The ancient commentary says: 'This sentence summarizes the Three Mysteries.' The following three sentences separately list the Three Mysteries: 'Grasping the meaning and forgetting the words, the Way is easily approached.' The ancient commentary says: 'This is the Mystery within the Mystery (or meaning).' 'One sentence clearly encompasses all phenomena.' The ancient commentary says: 'This is the Mystery of the Essence.' 'On the ninth day of the Double Ninth Festival, the chrysanthemums are fresh.' The ancient commentary says: 'This is the Mystery of the Phrase.' A monk asked: 'The names of the 'Three Mysteries and Three Essentials,' I hope they can be clearly labeled one by one.' The Ancient (referring to ancient people or Zen masters) said: 'The 'Three Mysteries' are: first, the Mystery of the Essence; second, the Mystery of the Phrase; third, the Mystery within the Mystery. These three gates of the Mysteries are the correct view of the Buddhas and Patriarchs. Those who study the Way, as long as they enter one Mystery, already possess the correct view and enter the domain of all Buddhas.' The monk asked: 'According to what sacred teachings should one contemplate and thoroughly understand the Mystery of the Essence?' The Ancient (referring to ancient people or Zen masters) said: 'As Dharma Master Zhao (Sengzhao) said: 'He who unites all things as himself, is he not a sage!' He also said: 'The Three Realms are only mind, and all dharmas are only consciousness.' He also said: 'All dharmas are born from the mind and manifested by the mind.' All worldly causes and effects, and the dust motes of the world, are formed by the mind. The Sixth Patriarch (Huineng) said: 'All of you, your own mind is the Buddha, do not doubt. Outside, there is not a single dharma that can be established; all are your own mind, producing all kinds of dharmas.' He also said: 'In a single hair-tip, the Treasure King's Land appears; sitting in a dust mote, the Great Dharma Wheel turns.' Such things are the correct view. Lacking even a tiny bit, it becomes a wrong view, and there will be remaining dharmas, unable to understand the mind-only.' The monk further asked: 'What kind of statements, as well as the conditions of time and circumstance, are the Mystery of the Essence?' The Ancient (referring to ancient people or Zen masters) said: 'The Buddha pointed to the ground with his finger and said: 'This place is suitable for building a sangharama (monastery).' Sakra, the Lord of the Devas (Buddhist protector deity), placed a blade of grass there and said: 'The sangharama is built.' The Buddha then smiled. Shuilao (a person's name) was knocked down by Mazu (Zen master) with one step, and rising (Shuilao) said: 'The myriad phenomena are lush and numerous, and the hundreds and thousands of wonderful meanings are only on a single hair-tip, and then one recognizes the root source.' The monk asked Zhaozhou (Zen master): 'What is the student's own self?' Zhaozhou replied: 'Mountains, rivers, and the great earth.' Such so-called matching words directly clarify the Mystery of the Essence, which is like splashing dirty water, with no way out for oneself. Therefore.'
雲門誡曰。大凡下語如當門劍。一句之下。須有出身之路。若不如是。死在句下。又南院云。諸方只具啐啄同時眼。不具啐啄同時用。僧進曰。有何言句。明出身之路。古曰。如杏山問石室。曾到五臺不。對曰曾到。曰見文殊不。對曰見。又問文殊。向汝道什麼。對曰。道和尚父母。拋在荒草里。僧問甘泉。維摩以手。擲三千大千世界於他方。意旨如何。答曰。填溝塞壑。僧曰。一句道盡時如何。答曰。百雜碎。雲門問僧。甚處來。曰南嶽來。又問。讓和尚為甚入洞庭湖裡。僧無對。雲門代云。謝和尚降尊就卑。此等語。雖赴來機。亦自有出身之路。要且未得脫灑潔凈。更須知有句中玄。僧曰。既悟體中玄。凡有言句。事理俱備。何須句中玄。古曰。體中玄臨機須看。時節分賓主。又認法身法性。能卷舒萬象。縱奪聖凡。被此解見所纏。不得脫灑。所以須明句中玄。若明得。謂之透脫一路。向上關捩。又謂之本分事。祗對更不答話。僧曰。何等語句是句中玄。古曰。如比丘問佛。說甚法。佛云。說定法又問。明日說甚法。佛云。不定法。曰今日為甚定。明日為甚不定。佛曰。今日定。明日不定。僧問思和尚。如何是佛法大意。答曰。廬陵米作么價。又僧問趙州。承聞和尚親見南泉來。是否。答曰。鎮州出大蘿蔔頭。又
問雲門。如何是超佛越祖之談。答曰。糊餅。如何是向上關捩。曰東山西嶺青。又問洞山。如何是佛。答曰麻三斤。若於此等言句中。悟入一句。一切總通。所以體中玄見解。一時淨盡。從此已后。總無佛法知見。便能與人去釘楔。脫籠頭。更不依倚一物。然但脫得知見見解。猶在於生死。不得自在。何以故。為未悟道故。於他分上。所有言句。謂之不答話。今世以此為極則。天下大行。祖風歇滅。為有言句在。若要不涉言句。須明玄中玄。僧曰。何等語句。時節因緣。是玄中玄。古曰。如外道問佛。不問有言。不問無言。世尊良久。外道曰。世尊大慈大悲。開我迷云令我得入。又僧問馬大師。離四句。絕百非。請師直指西來意。答曰。我今日無心情。但問取智藏。僧問藏。藏曰。我今日頭痛。問取海兄。又問海。海曰。我到遮里卻不會。又臨濟問黃檗。如何是佛法的的大意。三問三被打。此等因緣。方便門中。以為玄極。唯悟者方知。若望上祖初宗。即未可也。僧曰。三玄須得一時圓備。有何過。古曰。但得體中玄。未了句中玄。此人常有佛法知見。所出言語。一一要合三乘。對答句中。須依時節。具理事。分賓主。方謂之圓。不然。謂之偏枯。此人以不忘知見。故道眼未明。如眼中有金屑。須更悟句中玄。乃可也
【現代漢語翻譯】 現代漢語譯本 問雲門（Yunmen，禪宗大師）。『如何是超佛越祖之談？』（什麼是超越佛和祖師的言論？）答曰：『糊餅。』（hubing，一種燒餅）『如何是向上關捩？』（什麼是更進一步的關鍵？）曰：『東山西嶺青。』（dong shan xi ling qing，東山和西嶺都是青色的。）又問洞山（Dongshan，禪宗大師）。『如何是佛？』（什麼是佛？）答曰：『麻三斤。』（ma san jin，三斤麻。）若於此等言句中，悟入一句，一切總通。所以體中玄見解，一時淨盡。從此已后，總無佛法知見，便能與人去釘楔，脫籠頭，更不依倚一物。然但脫得知見見解，猶在於生死，不得自在。何以故？為未悟道故。於他分上，所有言句，謂之不答話。今世以此為極則，天下大行，祖風歇滅。為有言句在。若要不涉言句，須明玄中玄。僧曰：『何等語句，時節因緣，是玄中玄？』（什麼樣的語句，時節因緣，是玄中玄？）古曰：『如外道問佛，不問有言，不問無言。世尊良久。外道曰：世尊大慈大悲，開我迷云令我得入。』又僧問馬大師（Mazu，禪宗大師）：『離四句，絕百非，請師直指西來意。』（離開四句，斷絕百非，請老師直接指示禪宗的真諦。）答曰：『我今日無心情，但問取智藏。』（我今天沒有心情，你去問智藏吧。）僧問藏（Zang，禪僧）。藏曰：『我今日頭痛，問取海兄。』（我今天頭痛，你去問海兄吧。）又問海（Hai，禪僧）。海曰：『我到遮里卻不會。』（我到這裡卻不會。）又臨濟（Linji，禪宗大師）問黃檗（Huangbo，禪宗大師）：『如何是佛法的的大意？』（什麼是佛法的大意？）三問三被打。此等因緣，方便門中，以為玄極，唯悟者方知。若望上祖初宗，即未可也。僧曰：『三玄須得一時圓備，有何過？』（三玄必須一時圓滿具備，有什麼過錯？）古曰：『但得體中玄，未了句中玄，此人常有佛法知見，所出言語，一一要合三乘，對答句中，須依時節，具理事，分賓主，方謂之圓。不然，謂之偏枯。此人以不忘知見，故道眼未明。如眼中有金屑，須更悟句中玄，乃可也。』 English version Yunmen (Yunmen, a Chan master) was asked: 'What is the talk that transcends the Buddha and the Patriarchs?' He replied: 'Hubing.' (hubing, a type of baked cake) 'What is the upward turning point?' He said: 'The eastern mountains and western ridges are green.' (dong shan xi ling qing, both the eastern mountains and western ridges are green.) Dongshan (Dongshan, a Chan master) was also asked: 'What is the Buddha?' He replied: 'Three pounds of flax.' (ma san jin, three pounds of flax.) If one awakens to one phrase within these words, everything is completely understood. Therefore, the mysterious understanding within the substance is completely exhausted at once. From then on, having no knowledge or views of the Buddhadharma, one can remove nails and wedges for others, take off head coverings, and no longer rely on anything. However, even if one gets rid of knowledge and views, one is still in birth and death and cannot be free. Why? Because one has not yet awakened to the Way. All the words and phrases that others say are called 'not answering the question.' The world today takes this as the ultimate, and it prevails throughout the world, but the ancestral style is dying out. Because there are still words and phrases. If you want to avoid involving words and phrases, you must understand the mystery within the mystery. A monk said: 'What kind of words and phrases, the conditions of time and circumstance, are the mystery within the mystery?' The ancient said: 'It is like a heretic asking the Buddha, not asking about existence, not asking about non-existence. The World-Honored One remained silent for a long time. The heretic said: The World-Honored One is greatly compassionate and opens my clouds of delusion, allowing me to enter.' A monk also asked Master Mazu (Mazu, a Chan master): 'Apart from the four phrases, cutting off the hundred negations, please directly point out the meaning of the Patriarch's coming from the West.' He replied: 'I am not in the mood today, just ask Zang.' (I am not in the mood today, go ask Zang.) The monk asked Zang (Zang, a Chan monk). Zang said: 'I have a headache today, ask Brother Hai.' (I have a headache today, go ask Brother Hai.) He also asked Hai (Hai, a Chan monk). Hai said: 'I don't know when I get here.' (I don't know when I get here.) Linji (Linji, a Chan master) also asked Huangbo (Huangbo, a Chan master): 'What is the great meaning of the Buddhadharma?' He was asked three times and beaten three times. These causes and conditions, within the expedient gate, are considered the ultimate mystery, which only the enlightened know. If you look to the original sect of the upper ancestors, it is not yet possible. A monk said: 'Is there any fault in the three mysteries having to be fully equipped at once?' The ancient said: 'But if you get the mystery within the substance, but do not understand the mystery within the phrase, this person always has knowledge and views of the Buddhadharma, and the words he utters must all conform to the Three Vehicles. In answering questions, one must rely on the time and circumstances, have both principle and phenomena, and distinguish between guest and host, which is called complete. Otherwise, it is called partial and withered. This person does not forget knowledge and views, so the eye of the Way is not clear. It is like having gold dust in the eye, and one must further awaken to the mystery within the phrase, then it is possible.'
【English Translation】 Modern Chinese Translation Asked Yunmen (Yunmen, a Chan master): 'What is the talk that transcends the Buddha and the Patriarchs?' (What are the words that surpass the Buddha and the ancestral masters?) He replied: 'Hubing.' (hubing, a kind of sesame seed cake) 'What is the upward turning point?' (What is the key to further progress?) He said: 'Dongshan and Xiling are green.' (dong shan xi ling qing, the eastern mountains and western ridges are all green.) Also asked Dongshan (Dongshan, a Chan master): 'What is the Buddha?' (What is the Buddha?) He replied: 'Three pounds of flax.' (ma san jin, three pounds of flax.) If one awakens to one phrase within these words, everything is completely understood. Therefore, the mysterious understanding within the substance is completely exhausted at once. From then on, having no knowledge or views of the Buddhadharma, one can remove nails and wedges for others, take off head coverings, and no longer rely on anything. However, even if one gets rid of knowledge and views, one is still in birth and death and cannot be free. Why? Because one has not yet awakened to the Way. All the words and phrases that others say are called 'not answering the question.' The world today takes this as the ultimate, and it prevails throughout the world, but the ancestral style is dying out. Because there are still words and phrases. If you want to avoid involving words and phrases, you must understand the mystery within the mystery. A monk said: 'What kind of words and phrases, the conditions of time and circumstance, are the mystery within the mystery?' (What kind of words, the conditions of time and circumstance, are the mystery within the mystery?) The ancient said: 'It is like a heretic asking the Buddha, not asking about existence, not asking about non-existence. The World-Honored One remained silent for a long time. The heretic said: The World-Honored One is greatly compassionate and opens my clouds of delusion, allowing me to enter.' A monk also asked Master Mazu (Mazu, a Chan master): 'Apart from the four phrases, cutting off the hundred negations, please directly point out the meaning of the Patriarch's coming from the West.' (Leaving the four phrases, cutting off the hundred negations, please directly indicate the true meaning of Chan Buddhism.) He replied: 'I am not in the mood today, just ask Zang.' (I am not in the mood today, you go ask Zang.) The monk asked Zang (Zang, a Chan monk). Zang said: 'I have a headache today, ask Brother Hai.' (I have a headache today, you go ask Brother Hai.) He also asked Hai (Hai, a Chan monk). Hai said: 'I don't know when I get here.' (I don't know when I get here.) Linji (Linji, a Chan master) also asked Huangbo (Huangbo, a Chan master): 'What is the great meaning of the Buddhadharma?' (What is the great meaning of the Buddhadharma?) He was asked three times and beaten three times. These causes and conditions, within the expedient gate, are considered the ultimate mystery, which only the enlightened know. If you look to the original sect of the upper ancestors, it is not yet possible. A monk said: 'Is there any fault in the three mysteries having to be fully equipped at once?' (Is there any fault in the three mysteries having to be fully equipped at once?) The ancient said: 'But if you get the mystery within the substance, but do not understand the mystery within the phrase, this person always has knowledge and views of the Buddhadharma, and the words he utters must all conform to the Three Vehicles. In answering questions, one must rely on the time and circumstances, have both principle and phenomena, and distinguish between guest and host, which is called complete. Otherwise, it is called partial and withered. This person does not forget knowledge and views, so the eye of the Way is not clear. It is like having gold dust in the eye, and one must further awaken to the mystery within the phrase, then it is possible.'
。若但悟句中玄。即透得法身。然返為此知見奴使。並無實行。有憎愛人我。以心外有境。未明體中玄也。雲門臨濟下兒孫。多如此。凡學道人。縱悟得一種玄門。又須明取玄中玄。方能不坐在脫灑路上。始得平穩。腳踏實地。僧曰。既云于祖佛言句。棒喝中學。何故有盡善不盡善者。古曰。一切言句棒喝。以悟為則。但學者下劣不悟道。但得知見。是學成非悟也。所以認言句作無事。作點語。作縱語。作奪語。作照作用。作同時不同時語。此皆邪師過謬。非眾生咎。學者本意。只欲悟道見性。為其師不達道。祇將知見教渠。故曰我眼本正。因師故邪。僧曰。師論三玄法門。名既有三。法門亦有三。而語句各各不同。如何又言。一句之中。須具三玄三要。古曰。空空法界。本自無為。隨緣應現。無所不為。所以虛空世界。萬象森羅。四時陰陽。否泰八節。草木榮枯。人天七趣。聖賢諸佛。五教三乘。外道典籍。世出世間。皆從此出。故云。無不從此法界流。究竟還歸此法界。經云。一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。楞嚴曰。於一毫端現寶王剎。坐微塵里轉大法輪。維摩曰。或為日月天梵王世界主。或時作地水。或時作火風。李長者云。於法界海之智水。示作魚龍。處涅槃之大宅。現陰陽而化物。
【現代漢語翻譯】 現代漢語譯本：如果只是領悟了語句中的玄妙，就透徹了法身（Dharmakaya，佛的法性之身）。然而，這反而會成為知見的奴隸，沒有任何實際行動。心中有憎恨、喜愛、人我的分別，認為心外有境界，這是因為沒有明白本體中的玄妙。雲門（Yunmen，禪宗大師）臨濟（Linji，禪宗大師）門下的後代，很多都是這樣。凡是學道的人，即使領悟了一種玄妙的法門，還必須明白玄妙中的玄妙，才能不坐在安逸的道路上，才能平穩，腳踏實地。僧人問：既然說在祖師佛的言語、棒喝中學習，為什麼有盡善和不盡善的分別呢？古人說：一切言語棒喝，以開悟為準則。只是學習的人下劣，不能開悟，只得到知見，這是學來的而不是悟到的。所以把言語當作沒事，當作點綴，當作放縱，當作剝奪，當作照用，當作同時不同時的言語。這些都是邪師的過錯，不是眾生的罪過。學習的人本意只想開悟見性，因為他的老師不通達道，只用知見教他，所以說『我的眼睛本來是正的，因為老師的緣故而邪了』。僧人問：老師您講的三玄法門，名稱既然有三，法門也有三，而且語句各不相同，為什麼又說一句之中，必須具備三玄三要呢？古人說：空空法界（Dharmadhatu，一切法的本源），本來就是無為的，隨順因緣而應現，沒有什麼不能做的。所以虛空世界，萬象森羅，四時陰陽，否泰八節，草木榮枯，人天七趣，聖賢諸佛，五教三乘，外道典籍，世間出世間，都從此而出。所以說：『沒有不從此法界流出的，最終還要回歸此法界』。《經》中說：『一切諸佛，以及諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）法，都從此經而出』。《楞嚴經》（Surangama Sutra）說：『於一毫端現寶王剎（Buddha-field，佛國），坐微塵里轉大法輪（Dharma wheel，佛法)』。《維摩經》（Vimalakirti Sutra）說：『或者作為日月天梵王世界之主，或者有時作為地水，或者有時作為火風』。李長者說：『在法界海的智水中，示現為魚龍，處於涅槃（Nirvana，寂滅）的大宅中，顯現陰陽而化育萬物』。
【English Translation】 English version: If one only understands the mystery within the phrases, one penetrates the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature). However, this turns into being enslaved by knowledge and views, without any actual practice. There is hatred, love, and the distinction between self and others, believing that there are realms outside the mind, because one has not understood the mystery within the essence. Many descendants of Yunmen (Yunmen, a Chan master) and Linji (Linji, a Chan master) are like this. All those who study the Way, even if they understand a kind of mysterious Dharma gate, must also understand the mystery within the mystery, so that they do not sit on the easy path, and can be stable and have their feet on solid ground. A monk asked: Since it is said that one learns from the words and shouts of the ancestral Buddhas, why are there distinctions between what is completely good and what is not completely good? The ancient one said: All words and shouts take enlightenment as the principle. It is just that the learners are inferior and cannot be enlightened, only obtaining knowledge and views, which is learned and not enlightened. Therefore, they treat words as nothing, as embellishments, as indulgence, as deprivation, as illumination and application, as simultaneous and non-simultaneous words. These are all the faults of evil teachers, not the fault of sentient beings. The original intention of the learners is only to become enlightened and see their nature, but because their teacher does not understand the Way, he only teaches them with knowledge and views, so it is said, 'My eyes were originally correct, but became evil because of the teacher.' A monk asked: Teacher, you speak of the Three Mysteries Dharma Gate. Since the names are three, and the Dharma Gates are also three, and the phrases are all different, why do you also say that within one phrase, one must possess the Three Mysteries and Three Essentials? The ancient one said: The empty Dharmadhatu (Dharmadhatu, the origin of all dharmas) is originally non-active, responding to conditions and manifesting, there is nothing it cannot do. Therefore, the empty world, the myriad phenomena, the four seasons, yin and yang, adversity and prosperity, the eight festivals, the flourishing and withering of plants, the seven realms of humans and gods, sages and Buddhas, the five teachings and three vehicles, heretical scriptures, worldly and transcendental, all come from this. Therefore, it is said: 'There is nothing that does not flow from this Dharmadhatu, and ultimately returns to this Dharmadhatu.' The Sutra says: 'All Buddhas, and the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) Dharma of all Buddhas, all come from this Sutra.' The Surangama Sutra (Surangama Sutra) says: 'In a single hair tip, manifest a Buddha-field (Buddha-field, Buddha's land), sitting in a tiny dust particle, turn the Dharma wheel (Dharma wheel, Buddha's teachings).' The Vimalakirti Sutra (Vimalakirti Sutra) says: 'Sometimes acting as the lord of the sun, moon, and Brahma worlds, sometimes acting as earth and water, sometimes acting as fire and wind.' Li Changzhe said: 'In the wisdom water of the Dharmadhatu sea, manifesting as fish and dragons, dwelling in the great house of Nirvana (Nirvana, extinction), manifesting yin and yang to transform all things.'
真覺云。一月普現一切水。一切水月一月攝。三祖云。一即一切。一切即一。故曰。萬法本無。攬真成立。真性無量。理不可分。故知。無邊法界之理。全體遍在。一法一塵之中。華嚴曰。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得。到此境者。一法一塵。一色一聲。皆具周遍含容四義。理性無邊。事相無邊。參而不雜。混而不一。何疑一語之中不具三玄三要耶。僧又進曰。古人何故須要。一語之中。具三玄三要。其意安在哉。古曰。蓋緣三世諸佛。所有言句教法。出自體中玄。三世祖師。所有言句並教法。出自句中玄。十方三世佛之與祖。所有心法。出自玄中玄。故祖道門中。沒量大人。容易領解。且如親見雲門尊宿。具大聲價。如德山密。洞山初。智門寬。巴陵鑒。只悟得言教。要且未悟道見性。何以知之。如僧問巴陵。提婆宗。答曰銀碗里盛雪。問吹毛劍。答曰珊瑚枝枝撐著月。問佛教祖意是同別。答曰。雞寒上樹。鴨寒下水。云我此三轉語。足報雲門恩了也。更不為作忌齋。大眾。雲門道。此事若在言句。一大藏教。豈無言句。豈可以三轉語。便報師恩乎。古臨終寫偈。辭眾曰。天地本同根。鳥飛空無跡。雪伴老僧行。須彌撼金錫。乙酉冬至四。靈光一點赤。珍重會中人。般若波羅
【現代漢語翻譯】 現代漢語譯本 真覺說：'一個月亮普遍顯現在所有的水中，而所有的水中的月亮又被一個月亮所包含。' 三祖說：'一即一切，一切即一。' 所以說：'萬法本無自性，依攬真如而成立。真性無量無邊，其理不可分割。' 因此可知，無邊法界的真理，完全遍在於一法一塵之中。《華嚴經》說：'法性遍在一切處，一切眾生及國土，過去、現在、未來三世都包含在內，沒有遺漏，但也沒有固定的形相可以執取。' 到達這種境界的人，會發現一法一塵，一色一聲，都具備周遍、包含、容納、四種含義。理性無邊無際，事相也無邊無際，彼此參與而不混雜，融合而不等同。又何必懷疑一句話中不能具備三玄三要呢？ 僧人又問：'古人為什麼一定要在一句話中具備三玄三要？他們的用意是什麼呢？' 古人回答說：'因為三世諸佛所有的言語教法，都出自本體中的玄妙；三世祖師所有的言語和教法，都出自語句中的玄妙；十方三世佛和祖師所有的心法，都出自玄妙中的玄妙。所以祖師道門中的大根器之人，容易領悟理解。比如親眼見到雲門尊宿，具有很大的聲望和價值，像德山密、洞山初、智門寬、巴陵鑒，他們只領悟了言語教法，但還沒有悟道見性。怎麼知道的呢？比如僧人問巴陵：'提婆宗是什麼？' 巴陵回答說：'銀碗里盛雪。' 問：'吹毛劍是什麼？' 回答說：'珊瑚枝枝撐著月。' 問：'佛教和祖師的意旨是相同還是不同？' 回答說：'雞寒上樹，鴨寒下水。' 巴陵說我這三句轉語，足夠報答雲門師父的恩情了，不再為他做忌齋。各位，雲門說：'這件事如果在言語上，那麼一大藏經，難道沒有言語嗎？難道可以用三句轉語，就報答師父的恩情嗎？' 古人在臨終時寫下偈子，向大眾告別說：'天地本來同根生，鳥兒飛過天空不留痕跡，雪花伴隨老僧行走，須彌山搖動著金錫。乙酉年冬至后四天，靈光一點是赤色的。珍重各位同道，般若波羅蜜。'
【English Translation】 English version Zhenjue said: 'One moon universally appears in all waters, and all moons in the water are contained within one moon.' The Third Patriarch said: 'One is all, and all is one.' Therefore, it is said: 'All dharmas are originally without inherent nature, established by embracing the True Thusness. The true nature is immeasurable, and its principle cannot be divided.' Thus, it is known that the principle of the boundless Dharma Realm is entirely and universally present within one dharma and one dust. The Avatamsaka Sutra says: 'The Dharma-nature pervades all places, all sentient beings and lands, the three times are all contained within, without remainder, yet it has no fixed form to be grasped.' Those who reach this state will find that one dharma and one dust, one color and one sound, all possess the four meanings of pervasiveness, containment, accommodation. A monk further asked: 'Why did the ancients necessarily need to have three mysteries and three essentials within one phrase? What was their intention?' The ancient one replied: 'Because all the words and teachings of the Buddhas of the three times originate from the mystery within the substance; all the words and teachings of the patriarchs of the three times originate from the mystery within the phrase; all the mind-dharmas of the Buddhas and patriarchs of the ten directions and three times originate from the mystery within the mystery. Therefore, great individuals in the ancestral school easily comprehend and understand. For example, seeing Yunmen Zunsu (Yunmen, a famous Chan master) in person, he had great reputation and value, like Deshan Mi (Deshan, a Chan master), Dongshan Chu (Dongshan, a Chan master), Zhimeng Kuan (Zhimeng, a Chan master), Baling Jian (Baling, a Chan master), they only understood the words and teachings, but had not yet awakened to the Dao and seen their nature. How do I know this? For example, a monk asked Baling: 'What is the Ti-p'o sect (a school of Buddhism)?' Baling replied: 'Snow in a silver bowl.' Asked: 'What is the hair-splitting sword?' He replied: 'Coral branches propping up the moon.' Asked: 'Are the Buddhist teachings and the ancestral intent the same or different?' He replied: 'Chickens get cold and go up trees, ducks get cold and go down into the water.' Baling said that these three turning phrases of mine are enough to repay the kindness of my teacher Yunmen, and I will no longer hold a memorial service for him. Everyone, Yunmen said: 'If this matter is in words, then in the entire Great Treasury of Scriptures, are there no words? How can one repay the teacher's kindness with three turning phrases?' The ancient one, at the time of his death, wrote a verse to bid farewell to the assembly, saying: 'Heaven and earth originally share the same root, birds fly through the sky without leaving a trace, snowflakes accompany the old monk on his journey, Mount Sumeru shakes the golden staff. Four days after the winter solstice in the year Yiyou, the one point of spiritual light is red. Cherish everyone in the assembly, Prajna Paramita.'
蜜。
贊曰。古說法有三失。其一判三玄三要。為玄沙所立三句。其二罪巴陵三語。不識活句。其三分兩種自己。不知聖人立言之難。何謂三玄三要。為玄沙所立三句耶。曰。所言一句中具三玄。一玄中具三要。有玄有要者。臨濟所立之宗也。在百丈黃檗。但名大機大用。在巖頭雪峰。但名陷虎卻物。譬如火聚。觸之為燒。背之非火。古謂非是臨濟門風。則必有據。而言有據。何不明書。以絕學者之疑。不然則是臆說。肆為臆說。則非天下之達道也。見立三玄。則分以為體中。為句中。為玄中。至言三要則獨不分辯乎。方譏呵學者。溺於知見。不能悟道。及釋一句之中。具三要。則反引金剛首楞嚴維摩等義。證成曰。性理無邊。事相無邊。參而不雜。混而不一。何疑一語之中。不具三玄三要。夫敘理敘事。豈非知見乎。且教乘既具此意。則安用復立宗門。古以氣蓋人。則毀教乘為知見。自宗不通。則又引知見。以為證。此一失也。何謂罪巴陵三語。不識活句耶。曰巴陵真得雲門之旨。夫語中有語。名為死句。語中無語。名為活句。使問提婆宗。答曰外道是。問吹毛劍。答曰利刃是。問祖教同異。答曰不同。則鑒作死語。墮言句中。今觀所答三語。謂之語則無理。謂之非語。則皆赴來機活句也。古非毀之過矣。二
【現代漢語翻譯】 現代漢語譯本：
蜜。
贊曰：古人說法有三個失誤。一是評判三玄三要，認為是玄沙所立的三句。二是責怪巴陵的三句話，不認識活句。三是區分兩種自己，不知道聖人立言的艱難。什麼是三玄三要，是玄沙所立的三句呢？回答說：所說的一句中具備三玄，一玄中具備三要。有玄有要的，是臨濟所立的宗風。在百丈、黃檗那裡，只稱作大機大用。在巖頭、雪峰那裡，只稱作陷虎卻物。譬如火聚，觸碰就會被燒，背離就不是火。古人說如果不是臨濟的門風，就必定有依據。如果說有依據，為什麼不明確寫出來，以消除學者的疑惑？不然就是臆測之說。肆意臆測，就不是天下通達的道理。見到設立三玄，就分為體中、句中、玄中。說到三要，卻唯獨不加以分辨嗎？一方面譏諷學者沉溺於知見，不能悟道；等到解釋一句之中具備三要時，反而引用《金剛經》、《首楞嚴經》、《維摩詰經》等的義理來證明，說：『性理無邊，事相無邊，參而不雜，混而不一，何必懷疑一句話中不具備三玄三要？』敘述道理，敘述事相，難道不是知見嗎？而且教乘既然具備這種意思，又何必再設立宗門？古人以氣勢壓人，就詆譭教乘為知見；自己宗門不通達，又引用知見來作為證明。這是第一個失誤。
什麼是責怪巴陵的三句話，不認識活句呢？回答說：巴陵真正領會了雲門的宗旨。話中有話，叫做死句；話中無話，叫做活句。如果問提婆宗，回答說『外道是』；問吹毛劍，回答說『利刃是』；問祖教同異，回答說『不同』，那就是把它們當作死語，墮入言句之中。現在看他所回答的三句話，如果說是話，則沒有道理；如果說不是話，則都是應付來機的活句。古人非議譭謗太過分了。這是第二個失誤。
【English Translation】 English version:
Honey.
A eulogy states: The ancients had three errors in their teachings. First, they judged the Three Mysteries and Three Essentials, considering them to be the three phrases established by Xuansha (玄沙, a Zen master). Second, they blamed Baling's (巴陵, a Zen master) three sayings, failing to recognize the 'living phrases'. Third, they distinguished between two kinds of 'self', not understanding the difficulty of the sages in establishing words. What are the Three Mysteries and Three Essentials, considered to be the three phrases established by Xuansha? It is said that within a single phrase are contained the Three Mysteries, and within one Mystery are contained the Three Essentials. Having both Mystery and Essential is the school established by Linji (臨濟, a Zen master). In Baizhang (百丈, a Zen master) and Huangbo (黃檗, a Zen master), it is simply called 'great function and great application'. In Yantou (巖頭, a Zen master) and Xuefeng (雪峰, a Zen master), it is simply called 'trapping tigers and rejecting objects'. It is like a fire mass; touching it burns, turning away from it is not fire. The ancients said that if it is not the style of the Linji school, there must be evidence. If there is evidence, why not write it clearly to dispel the doubts of scholars? Otherwise, it is mere speculation. Reckless speculation is not the universal path. Seeing the establishment of the Three Mysteries, they divide them into 'within the substance', 'within the phrase', and 'within the Mystery'. When it comes to the Three Essentials, why not distinguish them at all? On one hand, they criticize scholars for being immersed in knowledge and views, unable to attain enlightenment; when explaining that a single phrase contains the Three Essentials, they instead cite the meanings of the Diamond Sutra, the Surangama Sutra, and the Vimalakirti Sutra to prove it, saying: 'The nature of principle is boundless, the appearance of phenomena is boundless, they participate without mixing, and blend without being one. Why doubt that a single phrase does not contain the Three Mysteries and Three Essentials?' Narrating principles and narrating events, are these not knowledge and views? Moreover, since the teachings already contain this meaning, why establish a separate Zen school? The ancients overwhelmed people with their aura, thus denigrating the teachings as knowledge and views; when their own school was not understood, they then cited knowledge and views as proof. This is the first error.
What is blaming Baling's three sayings, failing to recognize the 'living phrases'? It is said that Baling truly understood the essence of Yunmen (雲門, a Zen master). Words within words are called 'dead phrases'; words without words are called 'living phrases'. If asked about the Devadatta (提婆達多) school, answering 'heretics are'; if asked about the hair-splitting sword, answering 'sharp blade is'; if asked about the similarities and differences between the ancestral teachings, answering 'different' would be treating them as dead phrases, falling into the trap of words. Now, looking at the three phrases he answered, if they are considered words, they are unreasonable; if they are not considered words, then they are all living phrases that respond to the occasion. The ancients' criticism and slander were excessive. This is the second error.
失也。何謂分二種自己。不知聖人立言之難耶。曰世尊偈曰。陀那微細識。習氣如瀑流。真非真恐迷。我常不開演。以第八識。言其為真也耶。則慮迷無自性。言其非真也耶。則慮迷為斷滅。故曰我常不開演。立言之難也。為阿難指示。即妄即真之旨。但曰二種錯亂修習。一者用攀緣心為自性者。二者識精圓明。能生諸緣。緣所遺者。然猶不欲間隔其辭。慮於一法中。生二解故。古建立兩種自己。疑誤後學三失也。
禪林僧寶傳卷第十二 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十三
宋明白庵居沙門 惠洪 撰
福昌善禪師
禪師名惟善。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。善晨香夕燈。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。善見來者。必勘驗之。有僧才入方丈。畫有圓相呈善。善喝曰。遮野狐精。其僧便作擲勢。以腳拶之三。善曰蒿箭子。其僧禮拜。善便打。又問僧。近離甚麼處。對曰。大別。曰。在大別。多少時。對曰。三年。曰。水牯使什麼人作對。曰。不曾觸他一粒米。曰。二時吃個什麼。僧無語。善便打
【現代漢語翻譯】 現代漢語譯本： 這是第三個錯誤。為什麼要把『自己』分成兩種？難道不知道聖人立言的艱難嗎？世尊的偈語說：『陀那微細識（Alaya-識，阿賴耶識），習氣如瀑流。真非真恐迷，我常不開演。』如果說第八識（Alaya-識，阿賴耶識）是真，又擔心人們迷惑于無自性；如果說它不是真，又擔心人們迷惑于斷滅。所以說『我常不開演』，這就是立言的艱難之處。爲了給阿難（Ananda）指示，既是妄又是真的宗旨，只說『兩種錯亂修習，一者用攀緣心為自性者，二者識精圓明，能生諸緣，緣所遺者』。然而還是不希望間隔這些言辭，擔心人們在一種法中產生兩種理解。古人建立兩種『自己』，是疑惑誤導後學，這是第三個錯誤。
《禪林僧寶傳》卷第十二 《卍新續藏》第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第十三
宋朝明白庵的居沙門 惠洪 撰
福昌善禪師
禪師名叫惟善（Wei Shan）。不知道是哪裡人。住在荊南（Jingnan）福昌寺（Fuchang Temple）。是明教寬禪師（Mingjiao Kuan Chanshi）的嗣法弟子。為人恭敬嚴肅，非常看重佛法。剛開始住持寺廟時，只有十幾間房屋，幾個殘餘的僧人。惟善禪師早晚燒香點燈，升座說法時，就像面對成千上萬的聽眾。禪林中應該有的東西，都準備齊全。客人來了，恭敬地接待。十幾年后，僧人才漸漸聚集，達到一百多人。惟善禪師見到來的人，一定要勘驗他們。有個僧人剛進入方丈室，畫了一個圓相呈現給惟善禪師。惟善禪師呵斥道：『你這野狐精！』那個僧人就做出投擲的姿勢，用腳踩了三下。惟善禪師說：『蒿箭子！』那個僧人禮拜。惟善禪師就打他。又問僧人：『最近從什麼地方來？』回答說：『大別（Dabie）。』說：『在大別（Dabie）待了多久？』回答說：『三年。』說：『水牯牛（shuiguniu）讓什麼人作對？』回答說：『不曾碰過它一粒米。』說：『二時吃些什麼？』僧人無語。惟善禪師就打他。
【English Translation】 English version: This is the third mistake. Why divide 'self' into two kinds? Doesn't one know the difficulty of the sages establishing words? The World Honored One's verse says: 'The subtle Alaya-consciousness, its habitual energies like a rushing waterfall. True or not true, fearing confusion, I constantly do not expound.' If the eighth consciousness (Alaya-consciousness) is said to be true, then there is concern about confusion regarding no-self-nature; if it is said to be not true, then there is concern about confusion regarding annihilation. Therefore, it is said, 'I constantly do not expound,' this is the difficulty of establishing words. In order to instruct Ananda, regarding the principle of being both false and true, it is only said, 'Two kinds of confused cultivation: one uses the clinging mind as self-nature, the other is the essence of consciousness, clear and bright, able to generate all conditions, that which is left behind by conditions.' However, one still does not want to separate these words, fearing that people will generate two understandings from one dharma. The ancients creating two kinds of 'self' is doubting and misleading later learners; this is the third mistake.
The Biographies of Monks and Treasures of the Chan Forest, Volume 12 Supplement to the Wanxu Zang, Volume 79, No. 1560, The Biographies of Monks and Treasures of the Chan Forest
The Biographies of Monks and Treasures of the Chan Forest, Volume 13
Composed by Huihong, a Layman-Monk of Mingbai Hermitage in the Song Dynasty
Chan Master Shan of Fuchang
The Chan Master's name was Wei Shan. It is not known where he was from. He lived in Fuchang Temple in Jingnan. He was a Dharma heir of Chan Master Mingjiao Kuan. He was respectful and solemn, and highly valued the Dharma. When he first became the abbot of the temple, there were only a dozen rooms and a few remaining monks. Chan Master Wei Shan burned incense and lit lamps morning and evening, and when he ascended the seat to preach the Dharma, it was as if he were facing thousands of listeners. Whatever should be available in a Chan forest was fully prepared. When guests arrived, he treated them with respect. After more than ten years, monks gradually gathered, reaching more than a hundred people. When Chan Master Wei Shan saw someone coming, he would definitely examine them. A monk had just entered the abbot's room and presented Chan Master Wei Shan with a painted circle. Chan Master Wei Shan scolded, 'You fox spirit!' The monk then made a throwing gesture and stomped on it three times with his foot. Chan Master Wei Shan said, 'Artemisia arrow!' The monk bowed. Chan Master Wei Shan then hit him. He also asked a monk, 'Where did you come from recently?' He replied, 'Dabie.' He said, 'How long have you been in Dabie?' He replied, 'Three years.' He said, 'Who does the water buffalo make a pair with?' He replied, 'I have never touched a grain of its rice.' He said, 'What do you eat at the two times?' The monk was speechless. Chan Master Wei Shan then hit him.
。又問僧。近離甚麼處。對曰。安州。曰。什麼物與么來也。對曰。請師辯著。曰。驢前馬後漢。僧喝之。曰。驢前馬後漢。又惡發作么。僧又喝。善便打。僧無語。善喝云。遮瞎驢。打殺一萬個。有甚罪過。參堂去。有僧自號映達磨。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。善曰。汝平地吃交了也。映曰。明眼尊宿。果然有在。善便打。映曰。奪拄杖打倒和尚。莫言不道。善曰。棺木里瞠眼漢。且坐喫茶。茶罷映前白曰。適來容易觸忤和尚。善曰。兩重公案。罪不重科。便喝去之。又問僧。近離什麼處。對曰承天。曰不涉途程。道將一句來。僧喝之。善便打。僧以坐具作摵勢。善笑曰。喪車后掉藥囊。又問俗士年多少。曰四十四。善曰。添一減一是多少。其人無對。善便打。乃自代云適來猶記得。問超山主。名什麼。對曰。與和尚同名。善曰。回互不回互。對曰。不回互。善便打。又問僧。什麼處來。對曰。遠離兩浙。近離鼎州。曰夏在什麼處。曰德山。曰武陵溪畔。道將一句來。僧無語。乃自代曰。水到渠成。又問僧。什麼處來。對曰。復州。曰什麼物與么來。對曰。請和尚試辯看。曰禮拜著。僧曰喏。善曰自領出去。三門外與汝二十棒。善機鋒峻。不可嬰。諸方畏服法席。
【現代漢語翻譯】 又問僧人：『你最近從哪裡來？』 僧人回答：『安州。』 趙州問：『什麼東西這樣來的？』 僧人說：『請師父辨別。』 趙州說：『驢前馬後漢。』 僧人呵斥他。 趙州說：『驢前馬後漢，又發什麼惡？』 僧人又呵斥，趙州就打。 僧人無話可說。 趙州呵斥道：『你這瞎驢，打死一萬個，有什麼罪過？去參堂吧。』 有個僧人自稱映達磨（Ying Damo），剛進入方丈室，提起坐具說：『展開就遍佈法界，不展開就賓主不分。展開是對，不展開也是對。』 趙州說：『你平地上摔跤了。』 映達磨說：『明眼的尊宿，果然還在。』 趙州就打。 映達磨說：『奪拄杖打倒和尚，不要說我沒說。』 趙州說：『棺材裡瞪眼漢，先坐下喝茶。』 茶喝完后，映達磨上前稟告說：『剛才容易冒犯了和尚。』 趙州說：『兩重公案，罪不重罰。』 便呵斥他離開。 又問僧人：『你最近從哪裡來？』 僧人回答：『承天（Cheng Tian）。』 趙州說：『不涉及路程，說一句來。』 僧人呵斥他，趙州就打。 僧人拿著坐具做出摔打的姿勢。 趙州笑著說：『喪車后掉藥囊。』 又問一個俗人年紀多大，那人說：『四十四。』 趙州說：『添一減一是多少？』 那人無言以對，趙州就打了他。 於是自己代替回答說：『剛才還記得。』 問超山主（Chao Shan Zhu）的名字，超山主回答說：『與和尚同名。』 趙州說：『回互（Hui Hu，相互交錯）不回互？』 超山主回答說：『不回互。』 趙州就打。 又問僧人：『從哪裡來？』 僧人回答：『遠離兩浙（Liang Zhe），最近從鼎州（Ding Zhou）來。』 趙州問：『夏天在哪裡？』 僧人回答：『德山（De Shan）。』 趙州說：『武陵溪畔（Wu Ling Xi Pan），說一句來。』 僧人無話可說，趙州就自己代替回答說：『水到渠成。』 又問僧人：『從哪裡來？』 僧人回答：『復州（Fu Zhou）。』 趙州問：『什麼東西這樣來的？』 僧人回答：『請和尚試著辨別。』 趙州說：『禮拜著。』 僧人說：『喏。』 趙州說：『自己領出去，在三門外給你二十棒。』 趙州機鋒峻峭，不可觸犯，各方畏懼佩服他的法席。 現代漢語譯本
【English Translation】 He also asked a monk, 'Where have you come from recently?' The monk replied, 'Anzhou.' (Anzhou: a place name) Zhao Zhou asked, 'What thing came like that?' The monk said, 'Please, Master, discern it.' Zhao Zhou said, 'Donkey in front, horse behind, Han.' The monk shouted at him. Zhao Zhou said, 'Donkey in front, horse behind, Han, what evil is acting up again?' The monk shouted again, and Zhao Zhou hit him. The monk had nothing to say. Zhao Zhou shouted, 'You blind donkey, even if I beat ten thousand to death, what fault would there be? Go to the meditation hall.' There was a monk who called himself Ying Damo (Ying Damo: a monk's name). As soon as he entered the abbot's room, he raised his sitting cloth and said, 'If it is spread out, it pervades the entire Dharma realm; if it is not spread out, host and guest are not distinguished. Spreading it out is right, not spreading it out is also right.' Zhao Zhou said, 'You have fallen on flat ground.' Ying Damo said, 'A clear-eyed venerable monk, indeed, is still here.' Zhao Zhou then hit him. Ying Damo said, 'Snatching the staff and knocking down the monk, don't say I didn't warn you.' Zhao Zhou said, 'Staring-eyed Han in the coffin, sit down and have some tea first.' After tea, Ying Damo came forward and reported, 'Just now, I easily offended the monk.' Zhao Zhou said, 'Twofold case, the crime is not doubly punished.' Then he shouted at him to leave. He also asked a monk, 'Where have you come from recently?' The monk replied, 'Cheng Tian.' (Cheng Tian: a place name) Zhao Zhou said, 'Without involving the journey, say a phrase.' The monk shouted at him, and Zhao Zhou hit him. The monk made a gesture of throwing with the sitting cloth. Zhao Zhou laughed and said, 'Dropping the medicine bag behind the hearse.' He also asked a layman how old he was. The layman said, 'Forty-four.' Zhao Zhou said, 'Add one, subtract one, what is it?' The person had no answer, and Zhao Zhou hit him. Then he answered for him, saying, 'Just now, I still remembered.' He asked the master of Chao Shan (Chao Shan: a place name) what his name was. The master of Chao Shan replied, 'The same name as the monk.' Zhao Zhou said, 'Intertwined (Hui Hu: intertwined, mutually related) or not intertwined?' The master of Chao Shan replied, 'Not intertwined.' Zhao Zhou then hit him. He also asked a monk, 'Where have you come from?' The monk replied, 'Far from Liang Zhe (Liang Zhe: a region in China), recently from Ding Zhou (Ding Zhou: a place name).' Zhao Zhou asked, 'Where were you in the summer?' The monk replied, 'De Shan.' (De Shan: a place name) Zhao Zhou said, 'By the banks of Wu Ling Creek (Wu Ling Xi Pan: a place name), say a phrase.' The monk had nothing to say, and Zhao Zhou answered for him, saying, 'When the water comes, the channel is formed.' He also asked a monk, 'Where have you come from?' The monk replied, 'Fu Zhou.' (Fu Zhou: a place name) Zhao Zhou asked, 'What thing came like that?' The monk replied, 'Please, Master, try to discern it.' Zhao Zhou said, 'Prostrate yourself.' The monk said, 'Yes.' Zhao Zhou said, 'Lead yourself out and give yourself twenty blows outside the three gates.' Zhao Zhou's wit was sharp and unapproachable, and all quarters feared and admired his Dharma seat. English version
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。
贊曰。明教在雲門。一日聞白槌曰。請師寬充典座。明教翻筋斗出衆。曰。雲門禪屬我矣。及住持。嘗自外歸。首座問曰。遊山不易。明教舉拄杖曰。全得渠力。首座奪之。即隨倒臥。首座掖起度與拄杖。明教便打曰。向道全得渠力。余嘗想見其人。今觀善公施為。真克家子也。
大陽延禪師
禪師名警玄。祥符中。避國諱易為警延。江夏張氏子也。其先蓋金陵人。仲父為沙門。號智通。住持金陵崇孝寺。延往依以為師。年十九。為大僧。聽圓覺了義經。問講者。何名圓覺。講者曰。圓以圓融有漏為義。覺以覺盡無餘為義。延笑曰。空諸有無。何名圓覺。講者嘆曰。是兒齒少而識卓如此。我所有何足以益之。政如以穢食置寶器。其可哉。通知之。使令遊方。初謁鼎州梁山觀禪師。問如何是無相道場。觀指壁間觀音像。曰此是吳處士𦘕。延擬進語。觀急索曰。遮個是有相。如何是無相底。於是延悟旨于言下。拜起而侍。觀曰何不道取一句子。延曰道即不辭。恐上紙墨。觀笑曰。他日此語上碑去在。延獻偈曰。我昔初機學道迷。萬水千山覓
【現代漢語翻譯】 現代漢語譯本
追憶雲門宗的風範。南禪師曾經說過：『我和翠巖悅（人名，雲門宗僧人），在福昌的時候，恰逢得了風寒，服藥后需要出汗。悅向禪侶們到處借被子，卻一無所獲。有些僧人有紙做的被子，也都因為年老體衰而捨不得借，能借的也寥寥無幾。』悅嘆息道：『善公（人名，具體不詳）真是本色作家啊！』 讚頌：明教（人名，雲門宗僧人）在雲門宗的時候，有一天聽到敲槌聲，說：『請師父寬容，讓我來管理典座（寺院中負責管理僧眾飲食的職務）。』明教翻了個觔斗走出人群，說：『雲門宗的禪法要屬於我了！』等到他住持寺院的時候，曾經從外面回來，首座（寺院中的重要職位）問：『遊山不易啊。』明教舉起拄杖說：『全靠它的力量。』首座奪過拄杖，明教隨即倒地。首座扶起他，把拄杖還給他，明教便打首座，說：『早就說全靠它的力量！』我曾經想像過他（明教）的樣子，現在看到善公的作為，真是個能繼承家業的子弟啊。 大陽延禪師 禪師名叫警玄（人名，宋代禪師），祥符年間，爲了避諱皇帝的名字，改名為警延。他是江夏張氏的兒子，他的祖先大概是金陵人。他的叔父是位僧人，法號智通（人名），住持金陵崇孝寺。警延前去依止他為師。十九歲時，成為大僧，聽講《圓覺了義經》。他問講經的人：『什麼叫做圓覺？』講經的人說：『圓，是以圓融有漏為義；覺，是以覺盡無餘為義。』警延笑著說：『空無所有，還叫什麼圓覺？』講經的人感嘆道：『這孩子年紀輕輕，見識卻如此高明，我所擁有的東西，有什麼可以教導他的呢？這就像用骯髒的食物放在寶貴的器皿里，怎麼可以呢？』智通知道后，讓他去四處遊歷參學。他最初拜訪鼎州梁山觀禪師（人名）。觀禪師問：『什麼是無相道場？』觀禪師指著墻壁上的觀音像，說：『這是吳處士畫的。』警延正要說話，觀禪師急忙追問：『這個是有相，什麼是無相的呢？』於是警延在言語之下領悟了禪旨，拜謝起身侍立。觀禪師說：『為什麼不說道一句？』警延說：『說出來倒是不難，恐怕會玷污紙墨。』觀禪師笑著說：『將來這句話要上碑的。』警延獻偈說：『我當初學道時迷惑不解，走遍萬水千山尋覓。』
【English Translation】 English version
Recalling the style of Yunmen School. Chan Master Nan once said: 'When Cuiyan Yue (name of a person, a monk of the Yunmen School) and I were in Fuchang, we happened to catch a cold. After taking medicine, we needed to sweat. Yue borrowed quilts from fellow monks everywhere, but got nothing. Some monks had paper quilts, but they were all too old and frail to lend them, and there were very few that could be borrowed.' Yue sighed and said: 'Shan Gong (name of a person, details unknown) is truly an authentic writer!' Eulogy: Mingjiao (name of a person, a monk of the Yunmen School) was in the Yunmen School. One day, he heard the sound of a mallet and said: 'Please, Master, be lenient and let me manage the Dianzuo (the position in the monastery responsible for managing the food of the monks).' Mingjiao somersaulted out of the crowd and said: 'The Chan of the Yunmen School will belong to me!' When he became the abbot of the monastery, he once returned from outside. The head seat (an important position in the monastery) asked: 'Traveling in the mountains is not easy.' Mingjiao raised his staff and said: 'It's all thanks to its power.' The head seat snatched the staff, and Mingjiao immediately fell to the ground. The head seat helped him up and returned the staff to him. Mingjiao then hit the head seat and said: 'I told you, it's all thanks to its power!' I once imagined what he (Mingjiao) looked like. Now, seeing Shan Gong's actions, he is truly a son who can inherit the family business. Chan Master Dayang Yan The Chan Master's name was Jingxuan (name of a person, a Chan master of the Song Dynasty). During the Xiangfu period, to avoid the emperor's name, it was changed to Jingyan. He was the son of the Zhang family of Jiangxia, and his ancestors were probably from Jinling. His uncle was a monk, named Zhitong (name of a person), who was the abbot of Chongxiao Temple in Jinling. Jingyan went to rely on him as his teacher. At the age of nineteen, he became a senior monk and listened to the 'Yuanjue Yijing' (Sutra of Perfect Enlightenment). He asked the lecturer: 'What is called Yuanjue (Perfect Enlightenment)?' The lecturer said: 'Yuan (Perfection) means to be perfect and harmonious with leakage; Jue (Enlightenment) means to be completely enlightened without remainder.' Jingyan smiled and said: 'Everything is empty, what is called Yuanjue?' The lecturer sighed and said: 'This child is young, but his knowledge is so profound. What do I have that can teach him? It's like putting dirty food in a precious vessel, how can it be?' Zhitong knew this and let him travel around to study. He first visited Chan Master Liangshan Guan (name of a person) in Dingzhou. Chan Master Guan asked: 'What is the formless Bodhimanda?' Chan Master Guan pointed to the Guanyin (Avalokiteśvara) statue on the wall and said: 'This was painted by Wu Chushi.' Jingyan was about to speak, but Chan Master Guan hurriedly asked: 'This is with form, what is formless?' Thereupon, Jingyan understood the meaning of Chan in his words, bowed and stood aside. Chan Master Guan said: 'Why don't you say a sentence?' Jingyan said: 'It's not difficult to say it, but I'm afraid it will stain the paper and ink.' Chan Master Guan smiled and said: 'This sentence will be inscribed on a stele in the future.' Jingyan presented a verse, saying: 'When I first learned the Way, I was confused and searched all over the mountains and rivers.'
見知。明今辯古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。觀稱以為洞上之宗可倚。延亦自負。儕輩莫敢攀奉。一時聲價藉甚。觀歿。辭塔出山。至大陽。謁堅禪師。堅欣然讓法席使主之。退處偏室。延乃受之。咸平庚子歲也。謂眾曰。廓然去。肯重去。無所得心去。平常心去。離彼我心去。然後方可。所以古德道。牽牛向溪東放。不免納官家徭稅。牽牛向溪西放。不免納官家徭稅。不如隨分納些些。渠總不妨。免致撈擾。作么生是隨分。納些些底道理。但截斷兩頭。有無諸法。凡聖情盡。體露真常。事理不二。即如如佛。若能如此者。法法無依。平等大道。萬有不繫。隨處轉轆轆地。更有何事。僧問。亡僧遷化。向什麼處去。延曰。亡僧幾時遷化。僧曰。爭奈相送何。延曰。紅爐𦦨上絳絲縷。叆叇雲中不點頭。見僧種瓜。問曰。甜瓜何時可熟。對曰。即今熟爛也。曰揀甜底摘來。對曰。什麼人吃。曰不入園者。對曰。未審不入園者。還吃也無。曰汝還識他么。對曰。雖然不識。不得不與。延笑曰。去。其僧后病。延入延壽堂看之。問曰。是身如泡幻。泡幻中成辦。若無個泡幻。大事無因辦。若要大事辦。識取個泡幻。作么生。對曰。遮個猶是遮邊事。延曰。那
【現代漢語翻譯】 見知（見解和知識）。明白當今的道理，辯論古代的事情，最終難以領會。直接說沒有心反而更加疑惑。蒙師（啓蒙老師）點出秦時的鏡子，照見父母未出生時的本來面目。如今覺悟了又能得到什麼呢？如同夜晚放出烏雞，帶著雪花飛舞一般，了無所得。觀稱禪師認為他是洞山宗（佛教禪宗一支）可以依靠的人。延壽禪師也自負不凡，同輩中沒有人敢於攀比奉承。一時之間聲名顯赫。觀稱禪師圓寂后，延壽禪師辭別靈塔，出山來到大陽山，拜訪堅禪師。堅禪師非常高興，要把住持的位子讓給他，自己退居到偏房。延壽禪師於是接受了。那是咸平庚子年（公元1000年）。 延壽禪師對大眾說：『廓然（空闊寂靜）離去，肯再回來嗎？用無所得的心離去，用平常心離去，離開彼此分別的心離去，然後才可以。』所以古代的德行高尚的人說：『牽牛向溪東邊放牧，免不了要繳納官家的徭役稅；牽牛向溪西邊放牧，也免不了要繳納官家的徭役稅。不如隨緣分繳納一些，總沒有妨礙，免得受到騷擾。』 怎麼樣才是隨緣分繳納一些的道理呢？只要截斷有和無這兩頭，一切諸法，凡夫和聖人的情念都消盡，本體顯露出真常，事和理不二，就如同如來佛一樣。如果能夠這樣，那麼一切法都沒有依賴，就是平等的大道，萬物都不能束縛你，隨處都可以自由自在地運轉，還有什麼事情呢？ 有僧人問：『亡故的僧人遷化后，到什麼地方去了呢？』延壽禪師說：『亡故的僧人什麼時候遷化的？』僧人說：『怎麼能不送別呢？』延壽禪師說：『紅色的爐火上，細細的絲線被燒斷；濃厚的雲彩中，龍不點頭。』 延壽禪師看見僧人種瓜，問道：『甜瓜什麼時候可以成熟？』僧人回答說：『現在就已經熟透了。』延壽禪師說：『挑揀甜的摘來。』僧人說：『什麼人吃？』延壽禪師說：『不入園的人。』僧人說：『不知道不入園的人，還能吃嗎？』延壽禪師說：『你還認識他嗎？』僧人說：『雖然不認識，不得不給他。』延壽禪師笑著說：『去吧。』 後來那個僧人生病了，延壽禪師到延壽堂去看望他，問道：『這個身體如同水泡和幻影一樣，在水泡和幻影中成就事情。如果沒有這個水泡和幻影，大事就沒有辦法成就。如果要成就大事，就要認識這個水泡和幻影。怎麼樣呢？』僧人回答說：『這個仍然是這邊的事情。』延壽禪師說：『那……』
【English Translation】 English version: Insight and knowledge. Understanding the present and debating the past ultimately proves difficult. Directly speaking of 'no-mind' only increases doubt. The enlightened teacher points out the Qin dynasty mirror, revealing the original face before one's parents were born. Now that one is enlightened, what is gained? It is like releasing a black chicken into the night, flying with snow, nothing is gained. Chan Master Guancheng considered him (Yanshou) to be a reliable figure of the Dongshan School (a branch of Chan Buddhism). Yanshou himself was confident and extraordinary, and his peers dared not flatter him. For a time, his reputation was very high. After Chan Master Guancheng passed away, Chan Master Yanshou bid farewell to the stupa and left the mountain, arriving at Dayang Mountain to visit Chan Master Jian. Chan Master Jian was very pleased and offered him the abbot's seat, retiring to a side room. Yanshou then accepted it. That was the year Gengzi of the Xianping era (1000 AD). Chan Master Yanshou said to the assembly: 'Depart with emptiness, are you willing to return? Depart with a mind of non-attainment, depart with an ordinary mind, depart with a mind free from self and other, then it is possible.' Therefore, ancient virtuous ones said: 'Leading the ox to graze east of the stream, one cannot avoid paying taxes to the government; leading the ox to graze west of the stream, one cannot avoid paying taxes to the government. It is better to pay a little according to one's share, which is no hindrance at all, avoiding disturbance.' What is the principle of paying a little according to one's share? Simply cut off both ends of existence and non-existence, all dharmas, and the emotions of ordinary beings and sages will be exhausted, the essence will reveal true constancy, and the matter and principle will be non-dual, just like the Tathagata Buddha. If one can be like this, then all dharmas have no reliance, it is the great path of equality, all things cannot bind you, and you can freely turn the wheel everywhere, what else is there to do? A monk asked: 'Where does a deceased monk go after transformation?' Chan Master Yanshou said: 'When did the deceased monk transform?' The monk said: 'How can we not bid farewell?' Chan Master Yanshou said: 'On the red furnace, the fine silk threads are burned; in the thick clouds, the dragon does not nod.' Chan Master Yanshou saw a monk planting melons and asked: 'When will the sweet melons ripen?' The monk replied: 'They are already ripe now.' Chan Master Yanshou said: 'Pick the sweet ones.' The monk said: 'Who will eat them?' Chan Master Yanshou said: 'Those who do not enter the garden.' The monk said: 'I don't know if those who do not enter the garden can eat them.' Chan Master Yanshou said: 'Do you recognize him?' The monk said: 'Although I do not recognize him, I must give it to him.' Chan Master Yanshou laughed and said: 'Go.' Later, that monk became ill, and Chan Master Yanshou went to Yanshou Hall to visit him, asking: 'This body is like a bubble and an illusion, and things are accomplished in the bubble and illusion. If there is no bubble and illusion, great matters cannot be accomplished. If you want to accomplish great matters, you must recognize this bubble and illusion. What is it like?' The monk replied: 'This is still the matter on this side.' Chan Master Yanshou said: 'Then...'
邊事作么生。對曰。匝地紅輪秀。海底不栽花。延笑曰。乃爾惺惺耶。僧喝曰。這老漢。將謂我志卻(即興陽剖禪師)。延神觀奇偉。有威重。從兒稚中。即日一食。自以先德付受之重。足不越限。脅不至席者。五十年。年八十。坐六十一夏。嘆無可以繼其法者。以洞上旨訣。寄葉縣省公之子法遠。使為求法器。傳續之。延嘗註釋曹山三種語。須明得轉位始得。一曰。作水牯牛是隨類墮。注曰。是沙門轉身語。是異類中事。若不曉此意。即有所滯。直是要伊一念無私。即有出身之路。二曰。不受食是尊貴墮。注曰。須知那邊了。卻來遮邊行李。若不虛此位。即坐在尊貴。三曰。不斷聲色是隨處墮。注曰。以不明聲色。故隨處墮。須向聲色里。有出身之路。作么生是聲色外一句。答曰。聲不自聲。色不自色。故云不斷。指掌當指何掌也。予嘗作隨類墮偈曰。紛然作息同。銀碗里盛雪。若欲異牯牛。與牯牛何別。作尊貴墮偈曰。生在帝王家。那復有尊貴。自應著珍御。顧見何驚異。作隨處墮偈曰。有聞皆無聞。有見元無物。若斷聲色求。木偶當成佛。今並繫於此。延以天聖五年七月十六日。升座辭眾。又三日以偈寄王曙侍郎。其略曰。吾年八十五。修因至於此。問我歸何處。頂相終難睹。停筆而化。
贊曰。延嗣梁
【現代漢語翻譯】 現代漢語譯本 『邊事作么生』（邊境戰事如何？）。 對曰：『匝地紅輪秀，海底不栽花』（紅日的光輝照耀大地，海底本就不適合栽種花朵）。 延笑曰：『乃爾惺惺耶』（你倒是挺聰明的）。 僧喝曰：『這老漢，將謂我志卻』（這個老頭，還以為我會被你難住嗎？）。（即興陽剖禪師） 延神觀奇偉，有威重。從兒稚中，即日一食。自以先德付受之重，足不越限，脅不至席者，五十年。年八十，坐六十一夏。嘆無可以繼其法者。以洞上旨訣，寄葉縣省公之子法遠，使為求法器，傳續之。（延禪師神態奇偉，極具威嚴。從年幼時起，就堅持每日只吃一餐。他認為自己肩負著先輩傳下來的重任，五十年間，從不越出規矩，睡覺時身體從不挨著床沿。八十歲時，已經修行了六十一年。他感嘆沒有人可以繼承他的衣缽，於是將洞山宗的要訣，寄給葉縣省公的兒子法遠，希望他能成為求法之人，將禪法傳承下去。） 延嘗註釋曹山三種語，須明得轉位始得。（延禪師曾經註釋曹山的三種語句，必須明白轉換位置的道理才能理解。） 一曰：『作水牯牛是隨類墮』（轉生為水牛是隨著類別而墮落）。 注曰：『是沙門轉身語，是異類中事。若不曉此意，即有所滯。直是要伊一念無私，即有出身之路』（這是沙門轉換身份的說法，是不同類別的事情。如果不明白這個意思，就會有所阻礙。關鍵是要他一念無私，才能有出路）。 二曰：『不受食是尊貴墮』（不接受供養是尊貴的墮落）。 注曰：『須知那邊了，卻來遮邊行李。若不虛此位，即坐在尊貴』（要知道那邊的道理，然後才能處理這邊的事情。如果不虛度這個位置，就是坐在尊貴之中）。 三曰：『不斷聲色是隨處墮』（不斷絕聲色是隨處墮落）。 注曰：『以不明聲色，故隨處墮。須向聲色里，有出身之路。作么生是聲色外一句』（因為不明白聲色的道理，所以隨處墮落。必須在聲色之中，找到出路。什麼是聲色之外的一句話？）。 答曰：『聲不自聲，色不自色，故云不斷』（聲音不是自身發出的聲音，顏色不是自身呈現的顏色，所以說不斷絕）。 指掌當指何掌也（指示手掌應該指示哪個手掌呢）？ 予嘗作隨類墮偈曰：『紛然作息同，銀碗里盛雪。若欲異牯牛，與牯牛何別』（我曾經作了一首關於隨類墮的偈語：紛紛擾擾的作息都一樣，就像在銀碗里盛雪。如果想要和水牛不同，那和水牛又有什麼區別呢？）。 作尊貴墮偈曰：『生在帝王家，那復有尊貴。自應著珍御，顧見何驚異』（作一首關於尊貴墮的偈語：生在帝王之家，哪裡還有什麼尊貴可言。自然穿著珍貴的服飾，看到這些又有什麼可驚訝的呢？）。 作隨處墮偈曰：『有聞皆無聞，有見元無物。若斷聲色求，木偶當成佛』（作一首關於隨處墮的偈語：聽到的都像沒聽到一樣，看到的原本什麼都沒有。如果斷絕聲色來求道，那木偶也會成佛）。 今並繫於此。延以天聖五年七月十六日，升座辭眾。又三日以偈寄王曙侍郎。其略曰：『吾年八十五，修因至於此。問我歸何處，頂相終難睹』（現在一併記錄在這裡。延禪師在天聖五年七月十六日，登上法座向大眾告別。又過了三天，寫了一首偈語寄給王曙侍郎，大意是：我今年八十五歲，修行到此地步。問我將歸向何處，我的頂相終究難以見到）。 停筆而化。（寫完就圓寂了） 贊曰：延嗣梁（讚頌：延嗣梁）
【English Translation】 English version 『What about the border affairs?』 He replied: 『The red sun shines all over the earth, flowers are not planted at the bottom of the sea.』 Yan smiled and said: 『So you are quite clever.』 The monk shouted: 『This old man, thought I would be stumped!』 (Referring to Zen Master Pou of Xingyang) Yan had a remarkable appearance and great dignity. From childhood, he ate only one meal a day. He considered himself burdened with the responsibility passed down by his predecessors. For fifty years, he never overstepped the boundaries, and his body never touched the edge of the seat when he slept. At the age of eighty, he had practiced for sixty-one summers. He lamented that there was no one to inherit his Dharma. Therefore, he sent the essential teachings of the Caodong (洞上) school to Fa Yuan, the son of Provincial Governor Sheng of Ye County, hoping that he would become a vessel for seeking the Dharma and continue the lineage. Yan once annotated three sayings of Caoshan (曹山), emphasizing that one must understand the principle of shifting positions to comprehend them. The first saying: 『Becoming a water buffalo is falling into a category.』 The annotation says: 『This is a saying about a Shramana (沙門) transforming his identity, it is a matter within different categories. If you do not understand this meaning, you will be hindered. The key is for him to have a single thought without selfishness, then there will be a way out.』 The second saying: 『Not receiving food is a noble fall.』 The annotation says: 『You must know the principles on that side, and then come to handle the affairs on this side. If you do not waste this position, you are sitting in nobility.』 The third saying: 『Not cutting off sound and form is falling everywhere.』 The annotation says: 『Because one does not understand the principles of sound and form, one falls everywhere. You must find a way out within sound and form. What is a phrase beyond sound and form?』 The answer is: 『Sound does not come from itself, form does not come from itself, therefore it is said not to cut off.』 Which palm should the pointing finger point to? I once wrote a verse about falling into a category: 『The confused activities are the same, like snow in a silver bowl. If you want to be different from a water buffalo, what is the difference from a water buffalo?』 I wrote a verse about noble fall: 『Born in an emperor's family, where is there any nobility? Naturally wearing precious clothes, what is there to be surprised about?』 I wrote a verse about falling everywhere: 『Hearing is like not hearing, seeing is originally nothing. If you seek enlightenment by cutting off sound and form, then a wooden puppet will become a Buddha.』 Now they are all recorded here. On the sixteenth day of the seventh month of the fifth year of Tiansheng (天聖), Yan ascended the Dharma seat to bid farewell to the assembly. Three days later, he sent a verse to Vice Minister Wang Shu, which roughly said: 『I am eighty-five years old, and I have cultivated to this point. If you ask me where I am going, my crown of head is ultimately difficult to see.』 He stopped writing and passed away. Eulogy: Yan succeeded Liang.
山觀。觀嗣同安志。志嗣先同安丕。丕嗣云居膺。膺于洞山之門。為高弟也。余觀大陽盛時。有承剖兩衲子。號稱奇杰。卒至於不振。惜哉。微遠錄公。則洞上正脈。幾於不續矣。嗚呼延之知人。可以無愧也。
禪林僧寶傳卷第十三 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十四
宋明白庵居沙門 惠洪 撰
神鼎諲禪師
禪師洪諲者。襄水人也。傳失其氏(或云生於扈氏)。隱於衡岳之三生藏。有湘陰男子。邦稱右族。來游福嚴。即諲室。見諲氣貌閑靖。一缽掛壁。莫能親疏之。傾愛之忘去。謂曰。師寧甘長客於人。亦欲住山乎。我家神鼎之下。鄰寺吾世植福之地。久無住持者。可俱往。諲笑曰諾。乃以己馬䭾諲還。諲至。設魚鼓粥飯。如諸方。一年而成叢席。十年而有眾三十輩。僧契嵩少時游焉。諲坐堂上。受其展。指庭下兩小甕。咤曰。汝來乃其時寺。今年始有醬食矣。明日將粥。一力挾筐。取物投僧缽中。嵩睨上下。有即咀嚼者。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
【現代漢語翻譯】 現代漢語譯本： 山觀（Shan Guan）。觀嗣同安志（Tong'an Zhi）。志嗣先同安丕（Tong'an Pi）。丕嗣云居膺（Yunju Ying）。膺在洞山（Dongshan）門下，是高足弟子。我觀察大陽（Dayang）鼎盛之時，有承剖兩衲子，號稱奇杰，最終卻不興盛。可惜啊！如果沒有遠錄公（Yuanlu Gong），洞山（Dongshan）正脈幾乎就斷絕了。唉，延之（Yan Zhi）知人善用，可以無愧於心啊。
禪林僧寶傳卷第十三 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十四
宋明白庵居沙門 惠洪 撰
神鼎諲禪師
禪師洪諲（Hong Yin），襄水（Xiangshui）人。傳記中遺失了他的姓氏（或者說他生於扈氏）。他隱居在衡岳（Hengyue）的三生藏。有個湘陰（Xiangyin）男子，在當地被稱為名門望族，來遊覽福嚴（Fuyan），到了洪諲（Hong Yin）的住所，見他氣度安詳平靜，只有一個缽掛在墻上，讓人難以親近。他非常喜愛洪諲（Hong Yin），以至於忘記了離開。他說：『禪師您是甘願長期寄居於人，還是想自己住在山裡呢？我家神鼎（Shending）山下，鄰近的寺廟是我們家世代植福的地方，很久沒有住持了。我們可以一起去。』洪諲（Hong Yin）笑著答應了。於是用自己的馬馱著洪諲（Hong Yin）回去。洪諲（Hong Yin）到了寺廟，設定了魚鼓、粥飯，和各地的寺廟一樣。一年就形成了叢林道場，十年後有了三十個僧人。僧人契嵩（Qi Song）年輕時來這裡遊歷。洪諲（Hong Yin）坐在堂上，接受他的禮拜。指著庭院下兩個小甕，呵斥道：『你來正是時候，今年寺里才開始有醬可以吃了。』第二天將粥，一個人用筐子夾著，取東西投到僧人的缽中。契嵩（Qi Song）斜眼看著，有的人立刻咀嚼，有的人卻置之不理。契嵩（Qi Song）把東西藏在袖子里，下堂后拿出來看，發現都是碎餅乾。問那些老僧，他們說：『這個寺廟從來不煮粥。如果遇到檀越請應供，洪諲（Hong Yin）會依次安排僧人前去。囑咐他們把剩下的乾糧帶回來，放到庫房下面，打碎焙乾，平均分給僧人，用來充當麵食。』堂頭說：『你來正是時候。』契嵩（Qi Song）非常驚訝。
【English Translation】 English version: Shan Guan. Guan succeeded Tong'an Zhi. Zhi succeeded the late Tong'an Pi. Pi succeeded Yunju Ying. Ying was under the tutelage of Dongshan and was a highly esteemed disciple. I observed that during the prosperous time of Dayang, there were two monks who were known as outstanding talents, but ultimately they did not flourish. It is a pity! If it were not for Yuanlu Gong, the orthodox lineage of Dongshan would have almost been cut off. Alas, Yan Zhi knew people well and can be without shame.
Zen Forest Monastic Treasure Records, Volume 13 卍 New Continued Collection, Volume 79, No. 1560, Zen Forest Monastic Treasure Records
Zen Forest Monastic Treasure Records, Volume 14
Composed by the Shramana Huihong of Mingbai Hermitage in the Song Dynasty
Zen Master Shending Yin
Zen Master Hong Yin was a native of Xiangshui. The records have lost his surname (or it is said that he was born in the Hu clan). He lived in seclusion in the Sansheng Hermitage of Hengyue. There was a man from Xiangyin, known locally as a prominent family, who came to visit Fuyan and arrived at Hong Yin's residence. Seeing Hong Yin's calm and peaceful demeanor, with only a bowl hanging on the wall, making it difficult to approach him, he was so fond of Hong Yin that he forgot to leave. He said, 'Master, are you willing to be a long-term guest of others, or do you want to live in the mountains yourself? Below my family's Shending Mountain, the neighboring temple is a place where my family has cultivated blessings for generations, and it has been without a abbot for a long time. We can go together.' Hong Yin smiled and agreed. So he used his own horse to carry Hong Yin back. When Hong Yin arrived at the temple, he set up wooden fish, porridge, and rice, like the temples everywhere. In one year, a monastic community was formed, and after ten years, there were thirty monks. The monk Qi Song visited here when he was young. Hong Yin sat in the hall and accepted his prostration. Pointing to two small urns in the courtyard, he scolded, 'Your arrival is just in time; this year the temple has just begun to have soy sauce to eat.' The next day, he took porridge, and one person clamped a basket, taking things and throwing them into the monks' bowls. Qi Song glanced up and down, some people chewed immediately, while others ignored it. Qi Song hid the things in his sleeve, went down the hall, and took them out to look, and found that they were all broken biscuits. He asked the old monks, and they said, 'This temple never cooks porridge. If there is a patron who invites us to a feast, Hong Yin will arrange for the monks to go in order. He instructs them to bring back the remaining dry food, put it under the warehouse, crush it, bake it, and divide it equally among the monks to serve as noodles.' The head monk said, 'Your arrival is just in time.' Qi Song was very surprised.
。有木床一。夜則諲坐其上。三十輩者環之。聽其誨語。諲曰。洞山頌曰。貪瞋癡。太無知。果賴今朝捉得伊。行即打。坐即槌。分付心王子細推。無量劫來不解脫。問汝三人知不知。古人與么道。神鼎即不然。貪瞋癡。實無知。十二時中任從伊。行即往。坐即隨。分付心王無可為。無量劫來元解脫。何須更問知不知。又嘗曰。無量劫來賃屋住。至今不識主人公。借問諸人還識主人公也未。良久云。若有人問神鼎。向伊道作么作么。又云。不得作主人公話會參。智度寺沙門本延。謁諲夜語。還謂郡將曰。諲公所謂。本色老宿。惜陸沈山中。郡以禮請開法。諲辭免不得已曰。山僧年十八遊方。亦無正意參禪。只欲往東京。聽一兩本經論。以答平生。何期行到汝州。忽值風發吹上首山。見個老和尚。劈頭槌一槌。當時浹背汗流。禮卻三拜。如今思量。悔不當初。束縛送去首山後。卻歸鄉井。古寺閑房。任運過時。豈不快哉。雖然如是。官不容針。私通車馬。今日有一炷香。也要對眾燒卻。供養此老。只是汝州土宜。乃升座問答罷。又曰。齋會已具。僧俗已集。問答已畢。佛法成辦。只將此善。上祝 今上皇帝聖壽無疆。便下座。道俗歡呼。以為未始見也。於是諲聲名普聞。僧問。鳥窠侍者。欲往諸方。學習佛法去。鳥窠但
吹布毛。便悟去。如何。諲曰。此事即知。此人久積凈業。曠劫修行。方能瞭解。乃拈布毛舉似。復吹之曰。會么。不得辜負老僧。良久曰。我在首山。與汾陽師兄。曾如此說。汾陽作偈曰。侍者初心慕勝緣。辭師擬去學參禪。鳥窠知是根機熟。吹毛當下得心安。看他吐露。終是作家。又曾同作拄杖子偈。昭曰。一條拄杖刺蝎。勁直螺紋爆節。尋常肩上橫擔。大地乾坤挑斡。[翟*支]開懵鈍頑癡。打破伶俐尖黠。如今卓在面前。諸方作么拈掇。我即不與么道。僧曰。愿聞和尚偈。偈曰。得處不在高峰。亦非淺溪深壑。如今幸得扶持。老病是為依託。僧問。有問首山。如何是佛法大意。答曰。我不將小意對阇梨。諲曰。若有問神鼎。但向道。此一問豈是小意。會么。首山大似擔水河頭賣。神鼎只解就窩裡打。良久曰。相見不揚眉。君東我亦西。有時示眾曰。雨下階頭濕。晴干又沒泥。姨姨娘姊妹。嫂嫂阿哥妻。若與么會得。猶是長連床上粥飯僧。作么生道得一句。作個出格道人。有么。良久云。適來有一人。為蛇𦘕足。踣跳上梵天。𡎺著帝釋鼻孔。帝釋惡發。雨似盆傾。諸人還覺袈裟濕么。有僧自汾州來(傳是舉道者)。諲倚拄杖曰。一朵峰巒上。獨樹不成林時如何。僧曰。水分江樹淺。遠澗碧泉深。又問。作么生是
【現代漢語翻譯】 吹拂布毛，（學人）便領悟而去。如何理解？諲（禪師名）說：『這件事立即就明白了，這個人長久以來積累了清凈的業力，經過曠遠劫數的修行，才能瞭解。』於是拿起布毛舉起來給（學人）看，又吹拂它說：『明白了嗎？不要辜負老僧。』停頓了很久說：『我在首山（地名，寺名），和汾陽（禪師名，首山的師兄）師兄，曾經這樣說過。』汾陽作偈說：『侍者初心羨慕殊勝的因緣，辭別師父打算去參禪。鳥窠（禪師名）知道他根機成熟，吹拂布毛當下就心安。』看他吐露的（偈語），終究是大家風範。又曾經一同作拄杖子的偈語。昭（禪師名）說：『一條拄杖刺蝎子，剛勁挺直螺紋爆裂。尋常肩上橫擔著，大地乾坤挑著轉。[翟*支]開懵懂愚鈍頑固癡迷，打破伶俐尖酸狡猾。如今豎立在面前，各方如何拈起？』我卻不這樣說。僧人說：『愿聽和尚的偈語。』偈語說：『得道之處不在高峰，也不是淺溪深谷。如今有幸得到（拄杖）扶持，老病之時作為依託。』僧人問：『如果有人問首山，什麼是佛法的大意？』回答說：『我不拿小意來對待你。』諲說：『如果有人問神鼎（禪師名），就對他說：這一問難道是小意嗎？明白了嗎？首山很像在河邊挑水賣，神鼎只懂得在自己的窩裡打轉。』停頓了很久說：『相見不揚眉，你向東我便向西。』有時對大眾開示說：『雨下臺階就濕，晴天就沒泥。姨姨娘姊妹，嫂嫂阿哥妻。』如果這樣理解，還是長連床上吃飯的和尚。怎樣才能說出一句，做一個出格的道人？有嗎？』停頓了很久說：『剛才有一個人，為蛇畫足，跌跌撞撞跳上梵天，揪著帝釋（天神名）的鼻孔。帝釋惱怒，下起傾盆大雨。各位還覺得袈裟濕了嗎？』有僧人從汾州來（傳說他是舉道者）。諲倚著拄杖說：『一朵峰巒上，單獨一棵樹不成林時如何？』僧人說：『水分江樹淺，遠澗碧泉深。』又問：『怎樣是……』 現代漢語譯本
【English Translation】 Blowing on a piece of cloth, (the student) then understood and left. How to understand this? Yin (Zen master's name) said, 'This matter is immediately understood; this person has accumulated pure karma for a long time, and only after practicing for countless eons can he understand.' Thereupon, he picked up the cloth and showed it to (the student), and blew on it again, saying, 'Do you understand? Do not fail this old monk.' After a long pause, he said, 'When I was at Shoushan (place name, temple name), I spoke like this with my fellow disciple Fenyang (Zen master's name, Shoushan's fellow disciple).' Fenyang composed a verse saying, 'The attendant initially admired the superior karma, bidding farewell to the master intending to study Zen. Niaoke (Zen master's name) knew his potential was ripe, blowing on the cloth he immediately found peace of mind.' Looking at what he reveals (in the verse), he is ultimately a master of great stature. They also once jointly composed a verse about the walking stick. Zhao (Zen master's name) said, 'A walking stick that stings scorpions, sturdy and straight with spiraling, bursting joints. Usually carried horizontally on the shoulder, it carries the universe on its tip. [翟*支] Opens up the muddled, dull, stubborn, and deluded, breaking through the clever, sharp, and cunning. Now standing before you, how do all of you pick it up?' I do not say it that way. The monk said, 'I wish to hear the verse of the abbot.' The verse said, 'The place of attainment is not on a high peak, nor in a shallow stream or deep ravine. Now fortunately supported by (the walking stick), it is relied upon in old age and sickness.' The monk asked, 'If someone asks Shoushan, what is the great meaning of the Buddha-dharma?' He replied, 'I will not treat you with a small meaning.' Yin said, 'If someone asks Shending (Zen master's name), just say to him: Is this question a small meaning? Do you understand? Shoushan is like carrying water to sell by the river, Shending only knows how to spin around in his own nest.' After a long pause, he said, 'Meeting without raising an eyebrow, if you go east, I will go west.' Sometimes he instructed the assembly, saying, 'When it rains, the steps are wet; when it's sunny, there's no mud. Aunts, sisters, sisters-in-law, brothers, elder brothers' wives.' If you understand it this way, you are still just a rice-eating monk on a long bench. How can you say a word, to be an unconventional Taoist? Is there one?' After a long pause, he said, 'Just now there was a person who drew feet for a snake, stumbled and jumped up to the Brahma heaven, grabbing the nose of Indra (name of a deity). Indra was enraged, and rain poured down like a basin. Do you all feel your kasayas wet?' A monk came from Fenzhou (it is said that he was Ju Daozhe). Yin leaned on his walking stick and said, 'On a solitary mountain peak, what is it like when a single tree does not make a forest?' The monk said, 'The water divides the river, the trees are shallow, the distant ravine has deep, green springs.' He also asked, 'What is...' English version
回互之機。僧曰。盲人無眼。又問曰。我在眾時。不會汾陽一偈。上座久在法席。必然明瞭。僧曰。請和尚舉看。諲曰。鵝王飛鳥去。馬頭嶺上住。天高蓋不得。大家總上路作么。僧舉起坐具曰。萬年松在祝融峰。諲曰。不要上座答話。試說看。僧曰。忽憶少年曾覽照。十分光彩臉邊紅。即拂衣去。諲曰。弄巧成拙。僧請益首山答佛話。諲作偈曰。新婦騎驢阿家牽。誰后復誰先。張三與李四。拱手賀堯年。從上諸聖。總皆然。起坐忪𢥃沒兩般。有問又須向伊道。新婦騎驢阿家牽。乃又曰。雖然如此。猶未盡首山大意。進曰。如何盡首山大意。諲曰。天長地久。日月齊明。又作偈曰。長安甚樂到人稀(千聖同源)。到者方知不是歸(方可較些子)。直道迥超凡聖外(有人不肯在)。猶是曹溪第二機(青霄有路)。郴州道俗。即山迎請。住王莽山。不赴。僧問。佛不違眾生之愿。為甚有請不赴。諲曰。莫錯怪老僧好。有偈曰。一月普現一切水。一切水月一月攝。若人解了如斯意。大地眾生無不徹。諲德臘俱高。叢林尊仰之。如古趙州。同曰神鼎。閑書壁作偈曰。壽報七十六。千足與萬足。若問西來意。彼此莫相觸。何付囑。報你張三李四叔。山又青水又綠。歿時年八十餘。諲少年時。與耆宿數人。游湘中。一僧舉論宗乘。
【現代漢語翻譯】 現代漢語譯本 回互之機（相互作用的機鋒）。僧人說：『盲人沒有眼睛。』又問：『我在大眾之中時，不理解汾陽（汾陽善昭禪師）的一首偈頌。上座您久在法席，必然明瞭。』僧人說：『請和尚您舉出來看看。』諲（石霜楚諲禪師）說：『鵝王飛鳥去，馬頭嶺上住。天高蓋不得，大家總上路作么？』僧人舉起坐具說：『萬年松在祝融峰。』諲說：『不要上座你回答，試著說說看。』僧人說：『忽憶少年曾覽照，十分光彩臉邊紅。』隨即拂袖而去。諲說：『弄巧成拙。』 僧人請教首山（首山省念禪師）回答佛的話。諲作偈說：『新婦騎驢阿家牽，誰后復誰先？張三與李四，拱手賀堯年。從上諸聖，總皆然。起坐忪𢥃沒兩般。有問又須向伊道，新婦騎驢阿家牽。』 於是又說：『雖然如此，猶未盡首山大意。』（僧人）進問道：『如何才算盡了首山大意？』諲說：『天長地久，日月齊明。』又作偈說：『長安甚樂到人稀（千聖同源），到者方知不是歸（方可較些子）。直道迥超凡聖外（有人不肯在），猶是曹溪第二機（青霄有路）。』 郴州（今湖南郴州）的道士和百姓，到山裡迎接邀請他，（他）住在王莽山，沒有應邀前去。僧人問：『佛不違背眾生的願望，為什麼有人邀請您卻不赴約呢？』諲說：『莫錯怪老僧好。』有偈說：『一月普現一切水，一切水月一月攝。若人解了如斯意，大地眾生無不徹。』 諲的德行和僧臘都很高，叢林都很尊敬仰慕他，如同古代的趙州（趙州從諗禪師）。（有人）稱他為神鼎。閑暇時在墻壁上寫偈說：『壽報七十六，千足與萬足。若問西來意，彼此莫相觸。何付囑？報你張三李四叔。山又青水又綠。』圓寂時八十多歲。 諲年輕時，與幾位年長的僧人，在湘中游歷。一位僧人舉起宗乘來討論。
【English Translation】 English version The mechanism of mutual interaction. A monk said, 'A blind man has no eyes.' He further asked, 'When I am among the assembly, I do not understand a verse by Fenyang (Zen Master Fenyang Shanzhao). You, venerable monk, have been in the Dharma assembly for a long time, you must understand it.' The monk said, 'Please, Master, recite it for us to see.' Yin (Zen Master Shishuang Chuyin) said, 'The goose king flies away, dwelling on the Matou Ridge. The sky is too high to cover it, what are you all doing on the road?' The monk raised his sitting cloth and said, 'The ten-thousand-year pine is on the Zhurong Peak.' Yin said, 'I don't want you to answer, venerable monk, try to explain it.' The monk said, 'Suddenly I recall viewing a mirror in my youth, my face was radiant and blushing.' Then he flicked his sleeves and left. Yin said, 'Trying to be clever but ending up clumsy.' A monk asked for instruction on how Shoushan (Zen Master Shoushan Shengnian) answered the Buddha's words. Yin composed a verse: 'The new bride rides the donkey, the mother-in-law leads. Who is behind and who is ahead? Zhang San and Li Si, with hands folded, congratulate the Yao year. All the sages from above are like this. Rising and sitting, there is no difference. If asked, you must tell them, the new bride rides the donkey, the mother-in-law leads.' Then he further said, 'Even so, it still does not fully express the great meaning of Shoushan.' (The monk) further asked, 'How can one fully express the great meaning of Shoushan?' Yin said, 'Heaven is long and earth is enduring, the sun and moon shine together.' He also composed a verse: 'Chang'an is very joyful, but few people arrive (the same source of thousands of sages). Those who arrive know that it is not returning (can be compared a little). The direct path transcends the mundane and the sacred (some people are unwilling to be in it), it is still the second opportunity of Caoxi (there is a road in the blue sky).' The Daoists and common people of Chenzhou (present-day Chenzhou, Hunan) welcomed and invited him from the mountain. (He) resided on Wangmang Mountain, but did not accept the invitation. A monk asked, 'The Buddha does not go against the wishes of sentient beings, why do you not accept the invitation when invited?' Yin said, 'Don't blame this old monk.' There is a verse: 'One moon universally appears in all waters, all water moons are contained in one moon. If people understand this meaning, all sentient beings on earth will be thoroughly enlightened.' Yin's virtue and seniority were high, and the monastic community respected and admired him, like the ancient Zhaozhou (Zen Master Zhaozhou Congshen). (Someone) called him Shending. In his leisure time, he wrote a verse on the wall: 'Life is seventy-six, a thousand feet and ten thousand feet. If you ask about the meaning of the West, do not touch each other. What to entrust? Tell your uncles Zhang San and Li Si. The mountains are green and the water is green.' He passed away at the age of eighty. When Yin was young, he traveled in Xiangzhong with several elder monks. A monk raised the topic of the Zen school for discussion.
頗博敏。會野飯山店供辦。而僧論說不已。諲曰。上人言三界惟心萬法惟識。惟識惟心。眼聲耳色。何人之語。僧曰。法眼大師偈也。諲曰。其義如何。對曰。惟心故根境不相到。惟識故聲色摐然。諲曰。舌味是根境否。對曰是。諲以箸挾菜置口中。含胡而言。曰何謂相入耶。坐者相顧大驚。莫能加答。諲曰。路涂之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不怕多語。
贊曰。不欲爭虛氣于形跡之間。唯務收實效于言意之表者。憃叟論也。予觀神鼎。殆庶幾。無愧此言。得道時未壯。隱於南嶽二十年。乃領住持事。又二十年。方開堂說法。然皆緣起於他。寔非己意。譬如夜月行空。任運而去至。于甘枯淡。以遂夙志。依林樾以終天年。可以追媲其師也。
谷山崇禪師
禪師名行崇。不知何許人也。初住福州報恩寺。后住潭州谷山寺。嗣保福展禪師。雪峰之的孫也。崇謂門弟子曰。吾雖不在。未嘗不為諸兄弟。若委悉報恩嘗為人處。許汝出意想知解。五陰身田。若委不得。猶待報恩。開兩片皮。方是為人。保汝未出得意想知解。所以古人喚作鬼家活計。蝦蟆衣下客。欲得速疾相應。即如今立地。便證。驗取識取。有什麼罪過。不然。根思遲迴。且以日及夜。究尋將去。
【現代漢語翻譯】 現代漢語譯本： 頗博敏（人名）在會野飯山店供齋，而僧人們爭論不休。頗博敏說：『上人說三界唯心，萬法唯識。這個「惟識惟心，眼聲耳色」是誰說的話？』僧人回答：『是法眼大師的偈語。』頗博敏問：『其含義是什麼？』僧人答道：『因為唯心，所以根和境無法相互到達；因為唯識，所以聲和色才如此清晰。』頗博敏問：『舌和味是根和境嗎？』僧人回答：『是。』頗博敏用筷子夾起菜放到口中，含糊不清地說：『那又怎麼說是相互進入呢？』在座的人面面相覷，大驚失色，沒有人能回答。頗博敏說：『路上的快樂，終究不是到家。見解即使精微，也不能稱為見道。參禪要真正地參，悟道要真正地悟。閻羅大王，不怕多說話。』 讚語說：『不想要在形式上爭論虛無的意氣，只想要在言語和意念的表達中獲得實際的效果，這是憃叟（人名）的論點。』我看神鼎（人名），大概接近於此，沒有愧對這句話。他得道的時候年紀不大，隱居在南嶽二十年，才開始主持寺院事務。又過了二十年，才開始開堂說法。然而這一切都是由外緣促成，並非他自己的意願。譬如夜晚的月亮在空中執行，任憑自然規律而去來，至於甘甜或枯燥，都用來實現他夙願。依靠樹林來度過餘生，可以追趕並媲美他的老師。 谷山崇禪師 禪師名叫行崇，不知道是哪裡人。最初住在福州報恩寺，後來住在潭州谷山寺。是保福展禪師的弟子，雪峰的嫡系後代。行崇對門下弟子說：『我即使不在，也未嘗不為各位兄弟著想。如果詳細瞭解報恩寺曾經為人處世的方式，就允許你們超出意想知解，認識五陰身田。如果不能詳細瞭解，仍然需要等待報恩寺打開兩片皮囊，才是真正為人。』我保證你們沒有超出意想知解，所以古人稱之為鬼家活計，蝦蟆衣下的客人。想要迅速相應，就現在立刻站立，立刻證悟，去驗證去認識，有什麼罪過？不然，如果根思遲鈍，就用白天和夜晚，去探究追尋。'
【English Translation】 English version: Po Bomin (person's name) provided a meal at the Huiye Fan Mountain store, and the monks argued endlessly. Po Bomin said, 'The superior person says that the three realms are only mind, and all dharmas are only consciousness. Who said 'only consciousness, only mind, eyes, sounds, ears, and colors'?' The monk replied, 'It is a verse by Master Fayan.' Po Bomin asked, 'What is its meaning?' The monk replied, 'Because of only mind, the root and the object cannot reach each other; because of only consciousness, sounds and colors are so clear.' Po Bomin asked, 'Are tongue and taste root and object?' The monk replied, 'Yes.' Po Bomin picked up a vegetable with chopsticks and put it in his mouth, saying vaguely, 'Then how can you say they enter each other?' Those present looked at each other in astonishment, and no one could answer. Po Bomin said, 'The joy on the road is not yet home. Even subtle insights cannot be called seeing the Tao. Meditation must be truly meditated, and enlightenment must be truly enlightened. King Yama is not afraid of talking too much.' The eulogy says: 'Not wanting to argue about empty spirit in the form of traces, but only wanting to obtain practical effects in the expression of words and thoughts, this is the argument of Congsou (person's name).' I see Shending (person's name), who is probably close to this, and is not ashamed of this statement. He was not old when he attained the Tao, and lived in seclusion in Mount Nan for twenty years before he began to preside over the temple affairs. After another twenty years, he began to preach. However, all of this was facilitated by external causes, not his own intention. For example, the night moon travels in the sky, letting nature go, and using sweetness or dryness to fulfill his long-cherished wish. Relying on the woods to spend the rest of his life, he can catch up with and be comparable to his teacher. Zen Master Gushan Chong The Zen master's name was Xingchong, and it is not known where he was from. He first lived in Bao'en Temple in Fuzhou, and later lived in Gushan Temple in Tanzhou. He was a disciple of Zen Master Baofu Zhan, and a direct descendant of Xuefeng. Xingchong said to his disciples, 'Even if I am not here, I have never failed to think of you brothers. If you understand in detail the way Bao'en Temple used to treat people, you are allowed to go beyond intentional understanding and recognize the five aggregates of the body and mind. If you cannot understand in detail, you still need to wait for Bao'en Temple to open the two pieces of skin, then you are truly a person.' I guarantee that you have not gone beyond intentional understanding, so the ancients called it the ghost family's livelihood, the guest under the toad's clothing. If you want to respond quickly, stand up now, immediately realize enlightenment, go verify and recognize, what is the sin? Otherwise, if the root thinking is slow, use day and night to explore and pursue it.'
忽然一日覷見。更莫以少為足。更能研窮究竟。乃至淫坊酒肆。若觸若凈。若好若惡。以汝所見事覷教。儘是此境界。入如入律。若更見一法。如絲髮許。不見此個事。我說為無明翳障。直須不見有法。是別底法。方得圓備。到遮里。更能翻擲自由。開合不成痕縫。如水入水。如火入火。如風入風。如空入空。若能如是。直下提一口劍。刺斷天下人疑網。一如不作相似。所以古人道。繁興大用。舉必全真。若有個漢。到與么境界。誰敢向前說是說非。何以故。此人是個漢。超諸限量。透出因果。一切處管束此人不得。兄弟若能如是。即可。若未得如此。且直須好與。莫取次發言吐氣。沉墜卻汝無量劫。莫到與么時。便道報恩不道。
贊曰。洞山清稟禪師。作澄心堂錄。錄崇語句。細味之。骨氣不減巖頭。恨不能多見。崇寧之初。沖虎至谷山。塔冢莫辨。事蹟零落。不可考究。坐而太息。作偈曰。行盡湘西十里松。到門卻立數諸峰。崇公事蹟無尋處。庭下春泥見虎蹤。
慧林圓照本禪師
圓照禪師。諱宗本。出於管氏。常州無錫人也。性質直。少緣飾。貌豐碩。言無枝葉。年十九。師事蘇州承天永安道升。方道價重。叢林歸之者如雲。本弊衣垢面。操井臼。典炊㸑。以供給之。夜則入室參道。升曰。
【現代漢語翻譯】 現代漢語譯本 忽然有一天突然領悟。 不要因為獲得少許成就就滿足。更要深入研究，徹底明白。 即使在妓院、酒館這些地方，無論是接觸到乾淨的還是污穢的，好的還是壞的，都要用你所見到的事物去體會，所有這些都是這種境界的體現。 進入這種境界要像進入戒律一樣嚴謹。如果還看到有一點點其他的法，哪怕像頭髮絲那麼細微，就說明你還沒有真正明白這個道理。我說這是被無明所矇蔽。 必須達到不見任何其他法的存在，這才是真正的解脫之法，才能達到圓滿完備的境界。 到了這個地步，更能自由自在地運用，開合之間不留痕跡，就像水融入水中，火融入火中，風融入風中，空融入空中。 如果能做到這樣，就能立刻提起智慧之劍，斬斷天下人的疑惑之網，一切都像沒有發生過一樣。 所以古人說，『繁興大用，舉必全真』。如果有人達到了這種境界，誰還敢在他面前說是說非呢？ 為什麼呢？因為這個人是個大丈夫，超越了一切，透過了因果的束縛，任何地方都無法管束他。 各位同修如果能做到這樣，就可以了。如果還沒有達到這種境界，就要好好努力，不要隨便說話，以免沉淪無量劫。 不要到了那個時候，才說沒有報答佛恩。
讚頌：洞山清稟禪師，著有《澄心堂錄》，記錄了崇的語句。仔細品味，其氣魄不減巖頭。遺憾的是不能見到更多。 崇寧初年，沖虎來到谷山，塔和墳墓都無法辨認，事蹟零落，無法考證。於是坐下來嘆息，作偈說： 『走遍湘西十里松，到門卻立數諸峰。崇公事蹟無尋處，庭下春泥見虎蹤。』
慧林圓照本禪師
圓照禪師，法名宗本，是管氏的後代，常州無錫人。天性耿直，很少修飾，外貌豐滿，說話簡潔明瞭。十九歲時，師從蘇州承天永安道升。當時道升禪師的聲望很高，叢林中的人都歸附於他，像云一樣。宗本禪師穿著破舊的衣服，臉上沾滿灰塵，負責打水、舂米、管理廚房，以此來供養大眾。晚上則進入房間參禪問道。道升禪師說：
【English Translation】 English version Suddenly, one day, you have a sudden realization. Don't be content with small achievements. You must delve deeper and understand thoroughly. Even in places like brothels and taverns, whether you encounter the clean or the defiled, the good or the bad, use what you see to experience it. All of these are manifestations of this state. Entering this state should be as strict as entering the precepts. If you still see even a tiny bit of another dharma, even as thin as a hair, it means you haven't truly understood this principle. I say this is being obscured by ignorance (Avidya). You must reach the point where you see no other dharma existing. This is the true dharma of liberation, and only then can you reach a state of perfect completeness. At this point, you can use it freely and unrestrictedly, opening and closing without leaving a trace, like water merging into water, fire merging into fire, wind merging into wind, and space merging into space. If you can do this, you can immediately raise the sword of wisdom and cut through the net of doubts of all people in the world, and everything will be as if it never happened. Therefore, the ancients said, 'Extensive activity arises from great function, and every action is completely true.' If someone reaches this state, who would dare to say right or wrong in front of him? Why? Because this person is a great man, transcending everything, passing through the bonds of cause and effect (Karma), and no place can control him. Brothers, if you can do this, that's good. If you haven't reached this state yet, you must work hard and not speak carelessly, lest you sink into countless kalpas (Aeon). Don't wait until that time to say that you haven't repaid the Buddha's kindness.
Eulogy: Zen Master Qingbing of Dongshan compiled the 'Dengxin Hall Record', which records the words of Chong. After careful tasting, its spirit is no less than that of Yantou. It is a pity that I cannot see more. In the early years of Chongning, Chonghu came to Gushan, and the pagoda and tombs could not be distinguished. The deeds were scattered and could not be verified. So he sat down and sighed, and wrote a verse: 'Walking through the ten miles of pine trees in western Hunan, standing at the door and counting the peaks. The deeds of Chonggong cannot be found, but tiger tracks can be seen in the spring mud in the courtyard.'
Zen Master Yuanzhao Ben of Huilin
Zen Master Yuanzhao, named Zongben, was a descendant of the Guan family, from Wuxi, Changzhou. He was straightforward in nature, rarely adorned, had a plump appearance, and spoke concisely and clearly. At the age of nineteen, he studied under Dao Sheng of Chengtian Yongan in Suzhou. At that time, Zen Master Dao Sheng's reputation was very high, and people in the Sangha (Community) flocked to him like clouds. Zen Master Zongben wore tattered clothes, his face covered with dust, and was responsible for fetching water, pounding rice, and managing the kitchen to support the Sangha. At night, he would enter the room to practice Zen and ask questions. Zen Master Dao Sheng said:
頭陀荷眾良苦。亦疲勞乎。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。遊方遍參。初至池州景德。謁義懷禪師。言下契悟。眾未有知者。嘗為侍者。而喜寢。鼻息齁齁。聞者厭之。言於懷。懷笑曰。此子吾家精進幢也。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。本皆從之。治平初。懷公退居吳江之聖壽院。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。無逾此道人者耳。既至瑞光。集眾擊鼓。鼓輒墮。圓轉震響。眾驚卻。有僧出呼曰。此和尚法雷。震地之祥也。俄失僧所在。自是法席日盛。眾至五百人。杭州太守陳公襄。以承天興教。二剎堅請。欲往而蘇人留之益甚。又以凈慈懇請之曰。借師三年。為此邦植福。不敢久占。本嘖嘖曰。誰不欲作福。蘇人識其意。聽赴之。學者又倍于瑞光。既而蘇人。以萬壽龍華二剎。請擇居之。迎者千餘人。曰。始借吾師三年。今九載矣。義當見還。欲奪以歸。杭州守使。縣尉持卒徒護之。乃不敢奪。元豐五年。以道場付其門人善本。而居於瑞峰庵。蘇人聞之謀奪之。懼力不勝。欲發而未敢也。時會待制曾公孝序。適在蘇。蓋嘗問道于本。而得其至要
【現代漢語翻譯】 現代漢語譯本 頭陀（苦行僧）荷眾（承擔大眾）良苦。也感到疲勞嗎？回答說：『如果捨棄一法（一個修行方法），就不能算是圓滿菩提（覺悟）。我實在想在此生親身證悟，怎麼敢說疲勞呢？』升陰（人名，可能是位禪師）對此感到驚奇。又過了十年，他剃髮受戒，服侍三年，於是告別升陰，遊歷四方參訪。最初到達池州景德寺，拜見義懷禪師，在言語間就領悟了禪理。但當時大眾並不知道。他曾經擔任侍者，卻喜歡睡覺，鼻息聲很大，聽的人都很厭惡他，就告訴了義懷禪師。義懷禪師笑著說：『這個孩子是我們家的精進幢（比喻精進修行的人）。你們這些人將來，都要依賴他。不要多說。』大眾這才感到驚訝。等到義懷禪師遷居到越州的天衣寺、常州的薦福寺，本禪師都跟隨他。治平年間初年，義懷禪師退居到吳江的聖壽院，部使者李公復圭，拜訪義懷禪師，晚上談話時說：『瑞光寺的法席空缺，希望得到有道的僧人來主持。』義懷禪師指著本禪師說：『沒有比這個道人更合適的了。』等到本禪師到了瑞光寺，召集大眾擊鼓，鼓卻掉落，發出圓潤震動的響聲，大眾驚恐退卻。有僧人出來喊道：『這是和尚的法雷，是震動大地的祥兆啊。』隨即就失去了那個僧人的蹤影。從此瑞光寺的法席日益興盛，僧眾達到五百人。杭州太守陳公襄，因為承天寺和興教寺，都堅決請求本禪師前去主持，但蘇州人極力挽留他。後來又以凈慈寺懇切地請求說：『借用禪師三年，為我們這裡種福田，不敢長久佔用。』本禪師嘖嘖地說：『誰不想作福呢？』蘇州人明白了他的意思，聽任他前往。求學的人又比在瑞光寺時多了一倍。不久蘇州人，用萬壽寺和龍華寺，請求本禪師選擇其中之一居住。迎接的人有一千多人，說：『當初借用我們的禪師三年，現在已經九年了，理應歸還。』想要強行奪回他。杭州的守使、縣尉帶領士兵護衛他，蘇州人才不敢強奪。元豐五年，本禪師將道場交給他的門人善本，而自己居住在瑞峰庵。蘇州人聽說后，謀劃著要奪回他，但害怕力量不夠，想要行動卻不敢。當時會待制曾公孝序，正好在蘇州，他曾經向本禪師請教佛法，並且得到了其中的精要。
【English Translation】 English version The ascetic (Tuduo, meaning a monk practicing rigorous asceticism) bears the burden of the multitude (Hezhong, meaning supporting the masses) with great hardship. Are you also weary? He replied, 'If one abandons even a single Dharma (a single method of practice), it cannot be called complete Bodhi (enlightenment). I truly wish to realize it in this very life, how dare I speak of weariness?' Sheng Yin (a name, possibly a Chan master) was amazed by this. After another ten years, he shaved his head and received the full precepts, serving diligently for three years. Then he bid farewell to Sheng Yin and traveled to various places to seek instruction. He first arrived at Jingde Temple in Chizhou, where he visited Chan Master Yi Huai and attained enlightenment through his words. However, the assembly was unaware of this at the time. He once served as an attendant, but he liked to sleep, and his snoring was loud, which annoyed those who heard it. They told Yi Huai about it. Yi Huai smiled and said, 'This child is our family's banner of diligence (Jingjin Chuang, a metaphor for a person who practices diligently). You all will rely on him in the future. Do not say much.' The assembly was then surprised. When Yi Huai moved to Tianyi Temple in Yuezhou and Jianfu Temple in Changzhou, Ben Chan Master followed him. In the early years of the Zhiping era, Yi Huai retired to Shengshou Temple in Wujiang. The envoy Li Gong Fugui visited Yi Huai and said during an evening conversation, 'The Dharma seat of Ruiguang Temple is vacant, and I hope to have a virtuous monk to preside over it.' Yi Huai pointed to Ben Chan Master and said, 'There is no one more suitable than this Daoist.' When Ben Chan Master arrived at Ruiguang Temple, he gathered the assembly and struck the drum, but the drum fell, emitting a round and resounding sound. The assembly was frightened and retreated. A monk came out and shouted, 'This is the abbot's Dharma thunder, an auspicious sign of shaking the earth!' Then the monk disappeared. From then on, the Dharma seat of Ruiguang Temple flourished day by day, and the Sangha reached five hundred. The prefect of Hangzhou, Chen Gong Xiang, because Chengtiansi Temple and Xingjiao Temple, both earnestly requested Ben Chan Master to preside over them, but the people of Suzhou strongly urged him to stay. Later, Jingsi Temple earnestly requested, saying, 'Borrow the Chan Master for three years to cultivate blessings for this region, and we dare not occupy him for long.' Ben Chan Master clicked his tongue and said, 'Who does not want to cultivate blessings?' The people of Suzhou understood his meaning and allowed him to go. The number of students was twice as many as at Ruiguang Temple. Soon, the people of Suzhou, using Wanshou Temple and Longhua Temple, requested Ben Chan Master to choose one of them to reside in. More than a thousand people welcomed him, saying, 'We initially borrowed our Chan Master for three years, but now it has been nine years, and he should be returned.' They wanted to forcibly take him back. The governor and county magistrate of Hangzhou led soldiers to protect him, and the people of Suzhou did not dare to forcibly take him. In the fifth year of Yuanfeng, Ben Chan Master handed over the Dharma center to his disciple Shanben and resided in Ruifeng Hermitage. When the people of Suzhou heard about this, they plotted to take him back, but they were afraid that their strength was not enough, and they wanted to act but did not dare. At that time, Zeng Gong Xiaoxu, a waiting official, happened to be in Suzhou. He had once asked Ben Chan Master about the Dharma and obtained its essence.
。因謁之庵中。具舟江津。既辭去。本送之登舟。語笑中載而歸。以慰蘇人之思。於是歸本于穹窿山福臻院。時年六十三矣。未幾 神宗皇帝。辟相國寺六十有四院為八。禪二律六。以中貴人梁從政。董其事。驛召本主慧林。既至。遣使問勞三日 詔演法于寺之門。萬衆拜瞻。法會殊勝。以為彌勒從天而降人間也。翌日召對 延和殿。有司使習儀而後引。既對山呼罷。登殿賜坐。即就坐盤足跏趺。侍衛驚相顧。本自若也。賜茶至。舉盞長吸。又蕩撼之 上問受業何寺。對曰承天永安 上喜其真喻。以方興禪宗。宜善開導之旨。既退 上目送之。謂左右曰。真福慧僧也。及上元日 車駕幸相國寺。止禪眾無出迎。師奉承 睿獎。闡揚佛事。都邑四方。人以大信 神宗登遐。召本入福寧殿說法。左右以本嘗為 先帝所禮敬。見之嗚咽。不自勝 哲宗加號禪師。皇叔荊王親赍來授之。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。順風加櫓桌。船子下楊州。既出都城。王公貴人。送者車騎相屬。本誨之曰。歲月不可把玩。老病不與人期。唯勤修勿怠。是真相為。聞者莫不流涕。其真慈善導。感人如此。非特然也。其住瑞光。民有屠牛者。牛逸赴本。跪若
【現代漢語翻譯】 現代漢語譯本：因此去拜訪他在庵中的住所。準備好船隻在江邊的渡口。等到告辭離開時，原本送他登上船隻。在談笑中，船載著他返回，以慰藉蘇州百姓的思念。於是原本返回穹窿山的福臻院。當時他六十三歲。不久，神宗皇帝將相國寺的六十四個院落分為八個，禪宗兩個，律宗六個。派遣中貴人梁從政主管此事。用驛站的馬車召原本主持慧林寺。到達后，派遣使者慰問三天。皇帝下詔在寺廟的門口演說佛法，眾人拜見瞻仰，法會非常殊勝，認為彌勒菩薩從天而降到人間。第二天，召見原本于延和殿。有關官員讓原本學習禮儀之後才引導他進入。拜見完畢，山呼之後，登上殿賜予座位。原本隨即就座，盤腿跏趺而坐。侍衛們驚訝地互相看著，原本卻神態自若。賜茶上來，他舉起茶盞長長地吸飲，又搖晃茶盞。皇上問他在哪個寺廟受業，回答說在承天永安寺。皇上喜歡他坦誠的回答，認為正當禪宗興盛之時，應該好好地開導。退下後，皇上目送他離開，對左右的人說：『真是個有福慧的僧人啊。』等到上元節，皇帝的車駕來到相國寺。告知禪眾不用出來迎接。原本侍奉皇帝，得到皇帝的讚賞，闡揚佛事。都城和四方的人們都非常信奉他。神宗皇帝駕崩后，召原本進入福寧殿說法。左右的人因為原本曾經被先帝所禮敬，見到他嗚咽哭泣，不能自已。哲宗皇帝加封他為禪師。皇叔荊王親自拿著詔書來授予他。元祐元年，因為年老請求返回故里，朝廷同意了他的請求，讓他隨意雲遊。所到之處不得強行讓他擔任住持。於是他欣然升座，向眾人告別說：『原本是無家之人，怎堪隨意雲遊。順風加上櫓棹，船子下揚州。』離開都城后，王公貴人送行的人車馬相連。原本教誨他們說：『歲月不可玩忽，老病不會等人。唯有勤奮修行，不要懈怠，才是真正的相互幫助。』聽到的人沒有不流淚的。他真誠慈善地引導，感動人如此，不是偶然的。他住在瑞光寺時，有百姓殺牛，牛逃脫跑到原本那裡，跪在他面前，好像知道一樣。
【English Translation】 English version: Therefore, he went to visit him in his hermitage. A boat was prepared at the river crossing. When it was time to say goodbye, Ben personally escorted him onto the boat. Amidst laughter and conversation, the boat carried him back to comfort the longing of the people of Suzhou. Thus, Ben returned to Fu Zhen Monastery on Qionglong Mountain. He was sixty-three years old at the time. Not long after, Emperor Shenzong divided the sixty-four courtyards of Xiangguo Temple into eight, two for Chan Buddhism and six for the Vinaya school. He dispatched the eunuch Liang Congzheng to oversee the matter. Ben, the abbot of Huilin Temple, was summoned by express courier. Upon his arrival, an envoy was sent to inquire after his well-being for three days. The Emperor decreed that he should preach the Dharma at the temple gate, where the masses prostrated and gazed in reverence. The Dharma assembly was exceptionally magnificent, and it was believed that Maitreya Bodhisattva had descended from the heavens to the human realm. The next day, Ben was summoned to an audience in the Yanhe Hall. Officials instructed him in the proper etiquette before leading him in. After the audience and the customary greetings, he was invited to ascend the hall and was granted a seat. Ben immediately sat down, crossing his legs in the lotus position. The guards looked at each other in astonishment, but Ben remained composed. When tea was offered, he raised the cup and took a long sip, then gently shook the cup. The Emperor asked at which temple he had received his training, and he replied, 'Chengtian Yong'an Temple.' The Emperor was pleased with his honest answer, believing that at a time when Chan Buddhism was flourishing, it was important to provide good guidance. After Ben withdrew, the Emperor watched him leave and said to those around him, 'Truly, he is a monk of great fortune and wisdom.' On the Lantern Festival, the Emperor's carriage visited Xiangguo Temple. The Chan monks were instructed not to come out to greet him. Ben served the Emperor, receiving his praise and expounding on Buddhist affairs. The people of the capital and surrounding areas had great faith in him. After Emperor Shenzong passed away, Ben was summoned to the Funing Hall to preach the Dharma. Those around him, remembering the respect that the late Emperor had shown Ben, wept uncontrollably upon seeing him. Emperor Zhezong bestowed upon him the title of Chan Master. The Imperial Uncle, Prince Jing, personally delivered the decree to him. In the first year of Yuanyou (1086), due to his old age, he requested to return to his hometown. The court granted his request, allowing him to travel freely. Wherever he went, he was not to be forced to serve as abbot. He gladly ascended the seat and bid farewell to the assembly, saying, 'Ben is a homeless traveler, how can he bear to wander freely? With the wind at my back and oars in hand, the boatman heads to Yangzhou.' After leaving the capital, the carriages of princes, nobles, and those who came to see him off were connected one after another. Ben taught them, saying, 'Time cannot be trifled with, and old age and sickness do not wait for anyone. Only diligent practice without laziness is true mutual assistance.' Those who heard this could not help but shed tears. His sincere and compassionate guidance moved people so deeply, and it was not by chance. When he lived in Ruiguang Temple, there was a villager who slaughtered cattle. One of the cows escaped and ran to Ben, kneeling before him as if it knew.
自訴。遂買而畜之。其住凈慈。歲大旱。湖井皆竭。寺之西隅。有甘泉自涌。得金鰻魚。因浚為井。投魚其間。寺眾千餘人。汲以不竭。民張氏有女子死。夢其母曰。我以罪為蛇。既覺得蛇于棺下。持以詣本。乃為說法。復置故處。俄有黑蟬。翔棺上。而蛇失所在。母祝曰。若我女。當入籠中。當持汝再詣凈慈。如其祝。本復為說法。是夕夢女曰。二報已解脫矣。其顯化異類。又如此。本平居恂恂。未嘗以辯博為事。至其說法。則雖盛名隆勢。無所少假。高麗僧統義天。以王子奉國命。使於我朝。聞本名。請以弟子禮。見問其所得。以華嚴經對。師曰。華嚴經三身佛。報身說耶。化身說耶。法身說耶。義天曰。法身說。本曰法身遍周沙界。當時聽眾。何處蹲立。義天茫然自失。欽服益加。太子少保李公端愿。世以佛學自名。本問曰。十方同聚會。個個學無為。既曰無為。作么生學。李公不能答。雪竇道法。至本大盛。老居靈巖。閉門頹然。而四方從者相望。于道不釋也。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(或一本云。名滿天下)。今日不可無偈。幸強起安座。本熟視曰。癡子。我尋常尚懶作偈。今日特地圖個什麼。尋常要臥便臥。不可今日特地坐也。素筆大書五字曰。後事付守榮
【現代漢語翻譯】 現代漢語譯本 他自己敘述了這件事，於是買下並飼養了它。他住在凈慈寺（Jingci Temple）。那年發生了大旱，湖和井都乾涸了。寺廟的西邊角落，有一處甘甜的泉水自己涌出。人們在那裡發現了一條金色的鰻魚。因此挖掘成井，並將魚放入其中。寺廟裡一千多人都從這口井裡取水，取之不盡。百姓張氏有一女兒死了，（張氏）夢見她的母親說：『我因為罪業轉生為蛇。』醒來后，（張氏）果然在棺材下發現了一條蛇。她拿著蛇去見本禪師（指本文中的『本』），本禪師為蛇說法，然後將蛇放回原來的地方。不久，有一隻黑色的蟬，在棺材上飛翔，而蛇卻不見了。母親祈禱說：『如果這是我的女兒，就應該進入籠子里。我將帶著你再去凈慈寺。』正如她所祈禱的那樣，蛇真的進入了籠子里。她再次帶著蛇去見本禪師，本禪師再次為蛇說法。當晚，她夢見女兒說：『兩種報應都已經解脫了。』他顯現神蹟，度化異類，就是這樣。本禪師平時溫和謙遜，從不以辯論為事。但當他說法時，即使是盛名隆勢之人，也不敢輕視。高麗（Goryeo，古代朝鮮王朝）的僧統義天（Uicheon），以王子的身份奉國命出使我朝。他聽說了本禪師的名聲，請求以弟子的禮節拜見，並詢問他所證悟的道理。本禪師用《華嚴經》（Avatamsaka Sutra）來回答。禪師問：『《華嚴經》中的三身佛（Trikaya），是報身（Sambhogakaya）所說，還是化身（Nirmanakaya）所說，還是法身（Dharmakaya）所說？』義天回答說：『是法身所說。』本禪師說：『法身遍佈整個沙界（Buddha-field）。當時聽眾，在哪裡蹲立呢？』義天茫然不知所措，更加欽佩。太子少保李公端愿（Li Gongduanyuan），世人以精通佛學而聞名。本禪師問他：『十方同聚會，個個學無為。既然說是無為（Wuwei，non-action），又如何修學呢？』李公不能回答。雪竇禪師（Xuedou，禪師名號）的道法，到了本禪師這裡，非常興盛。本禪師住在靈巖寺（Lingyan Temple），閉門不出，頹然自適，但四方來追隨他的人絡繹不絕，對佛道的追求毫不懈怠。元符二年十二月甲子日，本禪師將要圓寂，沐浴后躺下。弟子們環繞著他，請求說：『和尚的道遍佈天下（或一本作：名滿天下），今天不可沒有偈語。希望您勉強起身安坐。』本禪師仔細地看著他們說：『癡子，我平時尚且懶得作偈，今天特意要作什麼呢？平時要躺就躺，不可今天特意要坐著。』於是用素筆大書五個字說：『後事付守榮（Shourong）。』
【English Translation】 English version He himself narrated the incident, and then bought and raised it. He lived in Jingci Temple. That year, there was a severe drought, and the lake and wells were all dry. In the western corner of the temple, a sweet spring gushed out by itself. A golden eel was found there. Therefore, it was dug into a well, and the fish was put into it. More than a thousand people in the temple drew water from this well, and it was inexhaustible. A commoner named Zhang had a daughter who died, and (Zhang) dreamed that her mother said: 'I have been reborn as a snake because of my sins.' After waking up, (Zhang) indeed found a snake under the coffin. She took the snake to see Chan Master Ben (referring to 'Ben' in this text), Chan Master Ben preached to the snake, and then put the snake back in its original place. Soon, a black cicada flew over the coffin, but the snake disappeared. The mother prayed: 'If this is my daughter, she should enter the cage. I will take you to Jingci Temple again.' As she prayed, the snake actually entered the cage. She took the snake to see Chan Master Ben again, and Chan Master Ben preached to the snake again. That night, she dreamed that her daughter said: 'The two retributions have been liberated.' He manifested miracles and transformed different kinds of beings, that's how it was. Chan Master Ben was usually gentle and humble, and never engaged in debates. But when he preached, even those with great fame and power did not dare to underestimate him. The Sangharaja Uicheon of Goryeo (ancient Korean dynasty), as a prince, was sent to our dynasty on a national mission. He heard of Chan Master Ben's reputation and requested to see him with the etiquette of a disciple, and asked him about the truth he had realized. Chan Master Ben answered with the Avatamsaka Sutra. The Chan Master asked: 'The Trikaya (three bodies of Buddha) in the Avatamsaka Sutra, is it spoken by the Sambhogakaya (enjoyment body), or the Nirmanakaya (emanation body), or the Dharmakaya (dharma body)?' Uicheon replied: 'It is spoken by the Dharmakaya.' Chan Master Ben said: 'The Dharmakaya pervades the entire Buddha-field. Where were the listeners squatting at that time?' Uicheon was at a loss and admired him even more. Crown Prince Junior Guardian Li Gongduanyuan was known to the world for his mastery of Buddhism. Chan Master Ben asked him: 'The ten directions gather together, everyone learns non-action. Since it is said to be non-action (Wuwei), how can one learn it?' Li Gong could not answer. The Dharma of Chan Master Xuedou flourished greatly with Chan Master Ben. Chan Master Ben lived in Lingyan Temple, closed his doors and lived in a relaxed manner, but people from all directions came to follow him in an endless stream, and their pursuit of the Buddha's path was not slackened. On the day of Jiazi in December of the second year of Yuanfu, Chan Master Ben was about to pass away, he took a bath and lay down. The disciples surrounded him and requested: 'The Master's Dao pervades the world (or one version says: his name fills the world), today there must be a verse. I hope you can reluctantly get up and sit down.' Chan Master Ben looked at them carefully and said: 'Foolish children, I am usually too lazy to write verses, what is the point of writing one today? Usually I lie down when I want to lie down, I can't sit down specially today.' So he wrote five characters in plain ink: 'The aftermath is entrusted to Shourong.'
。擲筆憨臥。若熟睡。然撼之已去矣。門弟子塔師全身於靈巖山。閱世八十。坐五十二夏。
贊曰。富鄭公居洛中。見颙華嚴。誦本之語。作偈寄之曰(或一本云。富鄭公弼。得心要于颙華嚴。有偈寄本曰)。因見颙師悟入深。寅緣傳得老師心。東南謾說江山遠。目對靈光與妙音。王顯謨漢之。初見本登座。以目四顧。乃證本心。余聞馬鳴云。如來在世。眾生色心殊勝。圓音一演。隨類得解。今去佛之世二千餘年。而能使王公貴人。聞風而悟。瞻顏而證。則常隨而親炙之者。可知矣。故江西八十餘人。而本則倍之。近代授法之盛。無能加者。非愿宏法道。行契佛心。何以臻此哉(一本云。自瞻顏而證之下。但云。則其大愿真慈之力。無愧紹隆之職者也)。
禪林僧寶傳卷第十四 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十五
宋明白庵居沙門 惠洪 撰
衡岳泉禪師
禪師名谷泉。泉南人也。少聦敏。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。謁昭禪師。昭奇之。密受記莂。南歸放浪湘中。聞慈明住道吾。往省覲。慈明問曰。白雲橫谷口。道人何處來。泉左右顧曰
【現代漢語翻譯】 現代漢語譯本：擲下筆，像喝醉了一樣躺下。如果睡得很熟，即使搖晃他，他也已經離開了。他的弟子們將他的全身安葬在靈巖山（Lingyanshan）。享年八十歲，坐禪五十二個夏天。
讚語說：富鄭公（Fu Zheng Gong）在洛陽居住時，見到颙（Yong）華嚴（Huayan），誦讀本（Ben）的語錄，作偈寄給他（或一個版本說：富鄭公弼（Fu Zheng Gong Bi），從颙華嚴（Yong Huayan）那裡得到了心要，有偈寄給本（Ben）說）：『因為見到颙師（Yong Shi）而悟入很深，因緣傳得了老師的心。東南一帶不必多說江山遙遠，眼睛正對著靈光（Lingguang）和妙音（Miaoyin）。』王顯謨（Wang Xianmo）漢之（Han Zhi），初次見到本（Ben）登上法座，用眼睛環顧四周，就印證了本（Ben）的心。我聽說馬鳴（Maming）說，如來（Rulai）在世的時候，眾生的色心非常殊勝，圓滿的聲音一演說，就隨著各自的類別得到理解。現在距離佛陀（Fo Tuo）去世已經兩千多年了，還能使王公貴人，聽到風聲就領悟，瞻仰容顏就印證，那麼經常跟隨並親近他的人，是可以想見的了。所以江西（Jiangxi）有八十多人，而本（Ben）的弟子是他們的兩倍。近代傳授佛法的盛況，沒有誰能超過他。如果不是發願弘揚佛法，行為契合佛心，怎麼能達到這樣的境界呢（一個版本說，從『自瞻顏而證』之下，只說『那麼他弘揚大愿和真誠慈悲的力量，沒有愧對紹隆的職責』）。
《禪林僧寶傳》卷第十四 《卍新續藏》第79冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第十五
宋朝明白庵居住的沙門 惠洪 撰
衡岳泉禪師（Hengyue Quan Chanshi）
禪師名叫谷泉（Gu Quan），是泉南（Quannan）人。他從小就聰明敏捷，性格能忍受骯髒污穢，說話傲慢不遜，世俗之人憎恨他。他離開家做了沙門，拋棄戒律，隨心所欲地行事，輕視其他僧人。他所到的叢林，僧人都排斥他。谷泉（Gu Quan）並不介意，前往汾陽（Fenyang），拜見昭禪師（Zhao Chanshi）。昭禪師（Zhao Chanshi）認為他很奇特，秘密地授予他記莂。他南歸后在湘中（Xiangzhong）放浪形骸。聽說慈明（Ciming）住在道吾（Daowu），前去拜見。慈明（Ciming）問道：『白雲橫在山谷口，道人從哪裡來？』谷泉（Gu Quan）左右環顧說：
【English Translation】 English version: He threw down his pen and lay down as if drunk. If he was fast asleep, even shaking him would not wake him, for he had already departed. His disciples buried his entire body at Lingyanshan (Mount Lingyan). He lived to the age of eighty, having spent fifty-two summers in meditation.
The eulogy says: When Fu Zheng Gong (Duke Fu Zheng), residing in Luoyang, saw Yong Huayan (Yong of Huayan School) reciting the sayings of Ben (Master Ben), he composed a verse and sent it to him (or one version says: Fu Zheng Gong Bi (Fu Zheng Gong Bi) obtained the essence of the mind from Yong Huayan (Yong of Huayan School) and sent a verse to Ben (Master Ben) saying): 'Because he saw Master Yong (Master Yong) he attained profound enlightenment, and through karmic connection, he received the teacher's heart. There is no need to say that the Jiangshan (rivers and mountains) of the Southeast are far away, for his eyes are directly facing the Lingguang (spiritual light) and Miaoyin (subtle sound).' Wang Xianmo (Wang Xianmo) Han Zhi (Han Zhi), when he first saw Ben (Master Ben) ascend the seat, looked around with his eyes and then certified Ben's (Master Ben's) mind. I heard Maming (Ashvaghosa) say that when the Tathagata (Tathagata) was in the world, the form and mind of sentient beings were especially outstanding, and when the perfect sound was uttered, they were understood according to their respective categories. Now, more than two thousand years have passed since the Buddha (Buddha) passed away, and yet he can still cause princes and nobles to awaken upon hearing the wind and certify upon beholding his face. Then, those who constantly follow and are close to him can be imagined. Therefore, there were more than eighty people in Jiangxi (Jiangxi), and Ben's (Master Ben's) disciples were twice as many. In modern times, no one can surpass the prosperity of Dharma transmission. If it were not for the vow to promote the Dharma and the conduct that accords with the Buddha's mind, how could he have achieved this (one version says, from 'certify upon beholding his face' onwards, it only says 'then his power of great vows and true compassion is worthy of the duty of perpetuating the Dharma').
Chronicles of the Sangha Treasures of the Chan Forest, Volume 14 Supplement to the Wan (卍) New Collection, Volume 79, No. 1560, Chronicles of the Sangha Treasures of the Chan Forest
Chronicles of the Sangha Treasures of the Chan Forest, Volume 15
Composed by Huihong (Huihong), a Shramana residing at Mingbai Hermitage in the Song Dynasty
Chan Master Quan of Hengyue (Hengyue Quan Chanshi)
The Chan Master's name was Gu Quan (Gu Quan), and he was from Quannan (Quannan). He was intelligent and quick-witted from a young age, and his character could endure filth and defilement. He spoke arrogantly and insolently, and the common people hated him. He left home to become a Shramana, abandoning the precepts and acting as he pleased, looking down upon other monks. The monasteries he went to rejected him. Gu Quan (Gu Quan) did not mind, and went to Fenyang (Fenyang) to visit Chan Master Zhao (Zhao Chanshi). Chan Master Zhao (Zhao Chanshi) considered him to be extraordinary and secretly granted him a prophecy. After returning south, he indulged himself in Xiangzhong (Xiangzhong). Hearing that Ciming (Ciming) was residing at Daowu (Daowu), he went to pay his respects. Ciming (Ciming) asked, 'White clouds lie across the mouth of the valley, where does the Daoist come from?' Gu Quan (Gu Quan) looked around and said:
。夜來何處火。燒出古人墳。慈明呵曰。未在更道看。泉乃作虎聲。慈明以坐具摵之。泉接住推置繩床上。慈明亦作虎聲。泉大笑。山有湫毒龍所蟄。墮葉觸波必雷雨連日。過者不敢喘。泉。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。林木振搖。慈明蹲草中。意泉死矣。須臾晴霽。忽引頸出波間曰㘞。后登衡岳之頂靈峰寺(或云。云峰寺)。住懶瓚巖。又移住芭蕉。將移居保真。大書壁曰。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。住保真庵。蓋衡湘至險絕處。夜地坐祝融峰下。有大蟒盤繞之。泉解衣帶。縛其腰。中夜不見。明日杖䇿。遍山尋之。衣帶纏枯松上。蓋松妖也。又自後洞。負一石像。至南臺。像無慮數百斤。眾僧驚駭。莫知其來。后洞僧亦莫知其去。遂相傳為飛來羅漢。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。發謝而去。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。自作偈曰。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。
【現代漢語翻譯】 現代漢語譯本 。夜裡不知什麼地方起了火，竟然燒到了古人的墳墓。慈明禪師呵斥道：『還沒到更深處看！』 泉禪師於是學老虎叫。慈明禪師用坐具抽打他。泉禪師接住坐具，把它放到繩床上。慈明禪師也學老虎叫。泉禪師大笑。山裡有個水潭，有劇毒的龍潛伏在那裡，掉落的樹葉碰到水面，必定會雷雨連日。路過的人不敢大聲喘氣。泉禪師和慈明禪師傍晚回去。當時是秋天，天氣還很熱。泉禪師拉住慈明禪師的衣服說：『可以一起洗澡。』 慈明禪師甩開他的手就走了。於是泉禪師脫掉衣服跳入水中，立刻電閃雷鳴，腥臭的風夾著雨，林木搖動。慈明禪師蹲在草叢中，心想泉禪師死定了。一會兒天晴了，泉禪師忽然從水面伸出脖子喊道：『㘞！』 後來他登上衡山的頂峰靈峰寺（或者說是云峰寺），住在懶瓚巖，又搬去住在芭蕉庵。將要搬去保真庵時，在大書寫在墻上說：『我這芭蕉庵，幽靜地佔據著堆云的地方。各種奇異的景色來不及一一細數，先看那矮松三四棵。寒冷時燒枯萎的杉樹，飢餓時吃大的紫色芋頭。如今要拋棄它離去，不知道誰會來住。』 住在保真庵，那是衡山和湘山最危險和偏僻的地方。夜晚坐在祝融峰下，有一條大蟒蛇盤繞著他。泉禪師解下衣帶，綁住蟒蛇的腰。半夜不見了蟒蛇。第二天拄著枴杖，走遍山尋找它，發現衣帶纏在枯松上，原來是松樹精。他又從后洞背了一尊石像，到南臺。石像大概有幾百斤重，眾僧驚駭，不知道它是從哪裡來的。后洞的僧人也不知道它是從哪裡去的。於是大家相傳這是飛來的羅漢。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：『你是啞巴嗎？』 泉禪師就點頭。屠夫可憐他，割了一大塊肉放在他的缽里。泉禪師喜出望外，道謝而去。整個市場的人都大笑。而泉禪師卻很自在。用枴杖挑著大酒瓢，往來山中。人問瓢里是什麼東西，他說：『是大道的漿液。』 自己作偈說：『我又誰管你天，誰管你地。穿著個破紙襖，一味只是睡覺。任憑太陽從東邊升起，月亮向西邊落下。』
【English Translation】 English version Where did the fire come from last night? It burned the tombs of the ancients. Chan Master Ciming scolded: 'It's not time to look deeper!' Then Chan Master Quan made a tiger's roar. Chan Master Ciming struck him with his sitting mat. Chan Master Quan caught the mat and placed it on the rope bed. Chan Master Ciming also made a tiger's roar. Chan Master Quan laughed loudly. In the mountains, there is a pool where a venomous dragon dwells. If a fallen leaf touches the water, there will surely be days of thunder and rain. Passersby dare not breathe loudly. Quan and Ciming returned in the evening. It was autumn, and still hot. Quan grabbed Ciming's robe and said, 'Let's bathe together.' Ciming shook off his arm and left. Then Quan took off his clothes and jumped into the water. Immediately, lightning flashed and thunder roared, and a foul wind blew with rain, shaking the trees. Ciming squatted in the grass, thinking Quan was surely dead. After a while, the sky cleared, and Quan suddenly stretched his neck out of the water and shouted: '㘞!' Later, he ascended to Lingfeng Temple (or Yunfeng Temple) on the peak of Mount Heng, living in Lazan Rock, and then moved to live in the Banana Hermitage. When he was about to move to Baozhen Hermitage, he wrote a large inscription on the wall, saying: 'My Banana Hermitage, quietly occupies a place where clouds gather. There is no time to count all the strange scenery, first look at the three or four short pine trees. In the cold, burn the withered fir trees, and when hungry, eat the large purple taro. Now I abandon it and leave, I don't know who will come to live here.' Living in Baozhen Hermitage, which is the most dangerous and remote place in Heng and Xiang Mountains. Sitting at night under Zhurong Peak, a large python coiled around him. Quan untied his belt and tied it around the python's waist. In the middle of the night, the python disappeared. The next day, he walked around the mountain with a staff, searching for it, and found the belt wrapped around a withered pine tree, which turned out to be a pine tree spirit. He also carried a stone statue from the back cave to Nantai. The statue weighed several hundred pounds, and the monks were shocked, not knowing where it came from. The monks in the back cave also did not know where it went. So everyone passed on that this was a flying Arhat. Once, he passed through Hengshan County and saw a butcher chopping meat. He stood beside him, looking pitiful, pointing at the meat and then at his mouth. The butcher asked, 'Are you mute?' Quan nodded. The butcher took pity on him and cut a large piece of meat and put it in his bowl. Quan was overjoyed, thanked him, and left. The whole market laughed. But Quan was at ease. He carried a large wine gourd on his staff, wandering in the mountains. People asked what was in the gourd, and he said, 'It is the elixir of the Great Way.' He composed a verse himself, saying: 'I don't care about your heaven, I don't care about your earth. Wearing a tattered paper robe, I just sleep. Let the sun rise in the east and the moon set in the west.'
榮辱何預我。興亡不相關。一條拄杖一胡蘆。閑走南山與北山。醉臥山路間。大雪起。作偈曰。今朝甚好雪。紛紛如秋月。文殊不出頭。普賢呈丑拙。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。慈明遷住福嚴。泉又往省之。少留而還。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。南公夏於法輪。泉因寫偈。招之曰。一自與師論大道。別來罕有同人到。如今拋卻老狂僧。卻去𡵺嶁峰頭坐。大雪漫漫。猿聲寂寂。獨吟詠。自歌曲。奇哉大道。知音難得。孤雲何日卻歸山。共坐庵前盤陀石。南公譏其坦率。戲酬以偈曰。飲光論劫坐禪。布袋經年落魄。疥狗不願生天。卻笑雲中白鶴。云峰悅公訪之。泉以偈贈之曰。高才悅禪者。心如孩兒貌山野。特特扶筇遠謁予。三年見之如初也。不參禪不問道。尋常只倡漁家傲。禪人見渠冷如灰。渠見禪人淡如皂。有結伴詣常寧。拜阿育王所藏舍利塔者。以偈贈之曰。諸禪結伴遊玉塔。靈蹤勝境將心劄。歸來舉似看如何。何似狂
【現代漢語翻譯】 現代漢語譯本 榮辱與我何干？興盛衰亡與我不相干。一根拄杖一個葫蘆，悠閒地走在南山和北山之間，醉倒在山路上。大雪紛紛揚揚，作偈說道：『今朝雪景真美好，紛紛揚揚宛如秋月。文殊菩薩不露面，普賢菩薩也顯得笨拙。』 我蓄養一個名叫調古的奴僕，每天讓他撿柴打水。有時叫他相對坐在巖石上，贈他一首偈：『我有山童名叫調古，不誦經，不禮祖。懂得搬運木柴抵禦冬寒，隨身的衣裳破了也不補。會種菜，能種芋頭，千山萬水去也不害怕。阿呵呵，有什麼可抱怨的。』 慈明禪師遷居到福嚴寺，泉禪師又去拜訪他，小住幾日后返回，作偈寄給他：『自從分別至今已半年，不知誰與你一同談禪？湘山景色依舊秀麗，你自去教化徒弟我自安眠。』慈明禪師一笑置之，於是讓南公再去拜訪泉禪師。泉禪師與他交談后驚訝地說：『五州境內，竟然有這樣一位不拘小節的得道之人啊！』 南公在法輪寺度夏，泉禪師因此寫了一首偈，召喚他：『自從與你論道之後，很少有志同道合的人來訪。如今拋棄我這老狂僧，卻跑到𡵺嶁峰頂去坐禪。大雪漫漫，猿聲寂寂，獨自吟唱，自編歌曲。奇妙啊大道，知音難得。孤雲何時才能歸山，一同坐在庵前的盤陀石上。』南公譏笑他坦率，戲謔地酬答一首偈：『飲光尊者以劫為單位坐禪，布袋和尚常年落魄。癩皮狗不願昇天，卻嘲笑雲中的白鶴。』 云峰悅公拜訪他，泉禪師贈他一首偈：『高才悅禪者，心如孩童般純真。特意拄著竹杖遠道來拜訪我，三年相見依然如初。不參禪不問道，尋常只唱《漁家傲》。禪人見他冷若冰霜，他見禪人淡如白皂。』 有人結伴前往常寧，去拜阿育王所藏的舍利塔，泉禪師贈給他們一首偈：『諸位禪友結伴遊覽玉塔，將這靈蹟勝境銘記在心。回來后告訴我感受如何，比得上我這狂
【English Translation】 English version What do honor and disgrace have to do with me? Prosperity and decline are irrelevant. A staff and a gourd, leisurely walking between the South Mountain and the North Mountain, drunkenly sleeping on the mountain path. Heavy snow falls, composing a verse: 'Today's snow is so beautiful, falling like the autumn moon. Manjusri does not appear, and Samantabhadra seems clumsy.' I keep a servant named Tiao Gu (Tune Ancient), ordering him to gather firewood and fetch water daily. Sometimes I call him to sit opposite me on the rocks, gifting him a verse: 'I have a mountain boy named Tiao Gu, who does not recite scriptures or worship ancestors. He knows how to carry firewood to ward off the winter cold, and his clothes are tattered and unpatched. He can plant vegetables and grow taro, unafraid to go to thousands of mountains. Ah ha ha, what is there to complain about?' Chan Master Ciming moved to Fuyan Temple, and Chan Master Quan visited him again, staying for a few days before returning, composing a verse to send to him: 'Since we parted half a year ago, I wonder who you are discussing Chan with? The scenery of Xiang Mountain is still beautiful, you go to teach your disciples and I will sleep peacefully.' Chan Master Ciming smiled and dismissed it, so he asked Nan Gong to visit Chan Master Quan again. Chan Master Quan was surprised after talking with him, saying: 'Within the five prefectures, there is actually such an unconventional enlightened person!' Nan Gong spent the summer at Falun Temple, so Chan Master Quan wrote a verse to summon him: 'Since discussing the Great Dao with you, few like-minded people have visited. Now abandoning this old crazy monk, you go to sit in meditation on the peak of 𡵺loulou. Heavy snow falls, the sound of monkeys is silent, singing alone, composing songs. Wonderful is the Great Dao, it is difficult to find a confidant. When will the lone cloud return to the mountain, to sit together on the flat rock in front of the hermitage?' Nan Gong ridiculed his frankness, jokingly responding with a verse: 'Yinguang (Drinking Light) Venerable meditates for kalpas, Budai (Cloth Sack) Monk is down and out all year round. A mangy dog does not want to ascend to heaven, but laughs at the white crane in the clouds.' Yunfeng Yue Gong visited him, and Chan Master Quan gave him a verse: 'The talented Yue Chan (Joyful Chan) person, his heart is as pure as a child. He specially supports his bamboo staff to visit me from afar, seeing him after three years is still like the first time. He does not practice Chan or ask about the Dao, he usually only sings 'Fisherman's Pride'. Chan people see him as cold as ashes, and he sees Chan people as bland as white soap.' Some people went to Changning together to worship the Sharira Pagoda (relic tower) stored by King Ashoka, and Chan Master Quan gave them a verse: 'All of you Chan friends travel together to visit the Jade Pagoda, engraving this spiritual trace and beautiful scenery in your hearts. Tell me how you feel when you return, is it comparable to my crazy
僧無縫塔。無縫塔。最難邈。豈同白玉受人踏。五湖四海盡云奔。踏破幾多鞋共靸。無縫塔。甚匼匝。若遇同人方始答。忽然展手借樣看。便與攔腮鼓一搭。嘉祐中。男子冷清妖言誅。泉坐清曾經由庵中。決杖配彬州牢城。盛暑負土經通衢。㢮擔說偈曰。今朝六月六。谷泉被氣𡎺。不是上天堂。便是入地獄。言訖微笑。泊然如蟬蛻。阇維舍利不可勝數。郴人塔之。至今祠焉。
法華舉禪師
禪師名全舉。汾陽昭公之嗣也。初住龍舒之法華寺。后移居白雲之海會寺。為人精嚴。諒直飽參。汾陽特稱之。自出並汾。遍詣名山。初謁荊南福昌善禪師。善問曰。回互不回互。對曰總不與么。曰為什麼已吃福昌棒。對曰。一家有事百家忙。曰脫空漫語。對曰調琴澄太古。琢句體全真。又謁公安遠禪師。遠問作么生是伽藍。對曰深山藏獨虎。淺草露群蛇。曰作么生是伽藍中人。對曰青松蓋不匝。黃葉豈能遮。曰道什麼。對曰。少年曾決龍蛇陣。老倒還聽稚子歌。曰一句兩句。云開月露作么生。對曰。照破祖師關。又謁延壽賢禪師。賢問。海竭人亡作么生。對曰毒蛇不咬人。曰為何如此。對曰風引溪云斷。泉沖石徑斜。又謁夾山真首座。真曰還見么。對曰萬事全無。曰還不見么。對曰千般皆在手。舉曰。首座未見澄散聖
【現代漢語翻譯】 現代漢語譯本 『僧無縫塔』（僧人的無縫塔，指一種特殊的埋葬方式）。『無縫塔』。最難描摹。豈能像白玉一樣任人踐踏。五湖四海的人都像云一樣奔來。踏破了多少鞋子。『無縫塔』。多麼嚴密。如果遇到同道中人才會回答。忽然伸手要借東西看。就與你攔住臉頰打一下。嘉祐年間。男子冷清因為妖言被誅殺。谷泉因為曾經經過庵中而被牽連。被判決杖刑后流放到彬州牢城。盛夏時節揹著泥土經過大街。放下擔子說了偈語：『今天六月六，谷泉被氣擊倒。不是上天堂，便是入地獄。』說完微笑。像蟬蛻一樣安然離世。火化后舍利多得數不清。郴州人建塔祭祀他。至今還在祠堂祭拜。
『法華舉禪師』
禪師名叫全舉。是汾陽昭公的弟子。最初住在龍舒的法華寺。後來移居到白雲的海會寺。為人精進嚴謹，誠實正直，飽參禪機。汾陽特別稱讚他。自從離開并州和汾州后，遍訪名山。最初拜訪荊南的福昌善禪師。善禪師問道：『回互不回互？』（意指是否理解禪機的相互作用）。全舉回答說：『總不是這樣。』善禪師說：『為什麼你已經吃了福昌的棒子？』（意指已經被我教訓過了）。全舉回答說：『一家有事百家忙。』善禪師說：『脫空漫語。』（意指空洞的言語）。全舉回答說：『調琴澄太古，琢句體全真。』（意指我的言語如同古琴般純凈，我的詩句體現了真理）。又拜訪公安遠禪師。遠禪師問：『作么生是伽藍？』（如何是寺院？）。全舉回答說：『深山藏猛虎，淺草露群蛇。』遠禪師問：『作么生是伽藍中人？』（如何是寺院中的人？）。全舉回答說：『青松蓋不匝，黃葉豈能遮。』（意指寺院中的人不受世俗的束縛）。遠禪師說：『道什麼？』（說什麼？）。全舉回答說：『少年曾決龍蛇陣，老倒還聽稚子歌。』（意指我年輕時經歷過大風大浪，老了卻能欣賞童稚的歌聲）。遠禪師說：『一句兩句，云開月露作么生？』（一兩句話，如何表達云開月明的境界？）。全舉回答說：『照破祖師關。』（照亮了祖師的關隘）。又拜訪延壽賢禪師。賢禪師問：『海竭人亡作么生？』（大海枯竭，人死亡後會怎樣？）。全舉回答說：『毒蛇不咬人。』賢禪師說：『為何如此？』全舉回答說：『風引溪云斷，泉沖石徑斜。』（意指一切都是自然規律）。又拜訪夾山真首座。真首座說：『還見么？』（看見了嗎？）。全舉回答說：『萬事全無。』（一切皆空）。真首座說：『還不見么？』（沒看見嗎？）。全舉回答說：『千般皆在手。』（一切都在掌握之中）。全舉說：『首座還沒見到澄散聖。』
【English Translation】 English version 『Monk Seamless Pagoda』 (Seng Wu Feng Ta) (a special burial method for monks). 『Seamless Pagoda』. The most difficult to depict. How can it be the same as white jade, trampled by people. People from all over the five lakes and four seas rush like clouds. How many shoes have been worn out. 『Seamless Pagoda』. How tight and close. Only when meeting a like-minded person will it answer. Suddenly reaching out to borrow something to look at, then it will block your cheek and slap you. During the Jiayou era, a man named Leng Qing was executed for spreading heresy. Gu Quan was implicated for passing by the hermitage. He was sentenced to caning and exiled to Binzhou prison city. In the scorching summer, carrying soil through the main street, he put down his burden and said a verse: 『Today is the sixth day of the sixth month, Gu Quan is struck down by Qi. If not ascending to heaven, then entering hell.』 After speaking, he smiled. He passed away peacefully like a cicada shedding its skin. After cremation, the relics were countless. The people of Chenzhou built a pagoda to worship him. He is still worshiped in the ancestral hall today.
『Zen Master Fahua Ju』
The Zen master's name was Quan Ju. He was a disciple of Fenyang Zhao Gong. He first lived in Fahua Temple in Longshu. Later, he moved to Haihui Temple in Baiyun. He was diligent, strict, honest, and upright, and thoroughly studied Zen. Fenyang especially praised him. Since leaving Bingzhou and Fenzhou, he visited famous mountains everywhere. He first visited Zen Master Fuchang Shan in Jingnan. Zen Master Shan asked: 『Is there reciprocity or not?』 (referring to whether he understands the interaction of Zen opportunities). Quan Ju replied: 『It's not like that at all.』 Zen Master Shan said: 『Why have you already eaten Fuchang's stick?』 (meaning you have already been taught by me). Quan Ju replied: 『When one family has trouble, all families are busy.』 Zen Master Shan said: 『Empty talk.』 Quan Ju replied: 『Tuning the zither clarifies the ancient, carving sentences embodies the complete truth.』 (meaning my words are as pure as an ancient zither, and my verses embody the truth). He also visited Zen Master Yuan of Angong. Zen Master Yuan asked: 『What is a Sangharama (Qielan)?』 (What is a monastery?). Quan Ju replied: 『Deep mountains hide fierce tigers, shallow grass reveals groups of snakes.』 Zen Master Yuan asked: 『What are the people in the Sangharama?』 (What are the people in the monastery?). Quan Ju replied: 『Green pines do not completely cover, yellow leaves cannot block.』 (meaning the people in the monastery are not bound by worldly constraints). Zen Master Yuan said: 『What are you saying?』 Quan Ju replied: 『In my youth, I once decided the dragon and snake battle, now in my old age, I still listen to children's songs.』 (meaning I have experienced great storms in my youth, but now I can appreciate the songs of children). Zen Master Yuan said: 『One sentence, two sentences, how to express the realm of clouds clearing and the moon revealing?』 Quan Ju replied: 『Illuminating the ancestral master's barrier.』 He also visited Zen Master Yanshou Xian. Zen Master Xian asked: 『What happens when the sea dries up and people die?』 Quan Ju replied: 『Poisonous snakes do not bite people.』 Zen Master Xian said: 『Why is that so?』 Quan Ju replied: 『The wind leads the stream clouds to break, the spring rushes the stone path obliquely.』 (meaning everything is a natural law). He also visited the chief seat Zhen of Jiashan. Chief seat Zhen said: 『Do you see it?』 Quan Ju replied: 『Everything is nothing.』 Chief seat Zhen said: 『Don't you see it?』 Quan Ju replied: 『Everything is in hand.』 Quan Ju said: 『The chief seat has not yet seen the clear and scattered sage.』
時如何。曰湖南江西。又問見后如何。曰江西湖南。舉曰。卻共首座一般耶。曰打草蛇驚。對曰終不捏怪。又謁福嚴承禪師。承問。作么生是圓融之相。對曰。木人嶺上休相覷。石女溪邊更不迷。舉卻問。如何是福嚴圓融之相。曰老病尋常事。龍鍾沒好時。又問。融即不問。如何是圓。曰法界廣無邊。承曰。不圓不融時如何。對曰。虛空無對面。鳥道絕東西。又問。貍奴白牯卻知有。三世諸佛為什麼不知有。如何是三世諸佛不知有。曰。只為太惺惺。進曰。如何是貍奴白牯卻知有。曰爭怪得伊。又謁石霜慈明禪師。慈明問。作么生是向上一竅。對曰二竅俱明。曰還見七十二峰么。對曰有甚掩處。曰道什麼。對曰。今日觸忤和尚。慈明便打。舉曰。作什麼。曰將謂是收番猛將。元來是行間小卒。對曰。雅淡呈秋色。馨香噴月華。又謁大愚芝禪師。芝問。古人見桃花。意作么生。對曰。曲不藏直。曰那個且從。這個作么生。對曰。市中拾得寶。比鄰那得知。曰上座還知么。對曰路逢劍客須呈劍。不是詩人不獻詩。曰作家詩客。對曰一條紅線兩人牽。曰玄沙道諦當。又作么生。對曰。海枯終見底。人死不知心。曰恰是。對曰。樓閣凌雲勢。峰巒疊翠層。又謁玉澗林禪師。林曰。北斗藏身事已彰。法身從此露堂堂。雲門賺殺他
【現代漢語翻譯】 現代漢語譯本 問：'時如何？'（'時'指什麼？） 答：'湖南江西。'（指事物或狀態在湖南和江西之間。） 又問：'見后如何？'（見到之後又如何？） 答：'江西湖南。'（指事物或狀態從江西回到湖南。） 舉禪師說：'卻共首座一般耶？'（這不就和首座說的一樣嗎？） 答：'打草蛇驚。'（比喻做事不密，使對方有所察覺。） 對禪師說：'終不捏怪。'（我最終不會捏造奇怪的東西。） 又去拜見福嚴承禪師，承禪師問：'作么生是圓融之相？'（什麼是圓融的景象？） 答：'木人嶺上休相覷，石女溪邊更不迷。'（木頭人在山嶺上不要互相看，石女在溪邊不再迷路。比喻達到一種清醒、不執著的狀態。） 舉禪師卻問：'如何是福嚴圓融之相？'（什麼是福嚴寺的圓融之相？） 答：'老病尋常事，龍鍾沒好時。'（衰老和疾病是尋常事，老態龍鍾沒有好的時候。指接受自然規律。） 又問：'融即不問，如何是圓？'（圓融暫且不問，什麼是圓？） 答：'法界廣無邊。'（法界廣大無邊。指真理的無限性。） 承禪師說：'不圓不融時如何？'（不圓也不融的時候又如何？） 答：'虛空無對面，鳥道絕東西。'（虛空沒有對面，鳥道斷絕東西。指超越對立和方向的境界。） 又問：'貍奴白牯卻知有，三世諸佛為什麼不知有？如何是三世諸佛不知有？'（貓和牛卻知道有，三世諸佛為什麼不知道有？什麼是三世諸佛不知道有？） 答：'只為太惺惺。'（只因爲太清醒了。指過於執著于知性反而無法領悟。） 進禪師說：'如何是貍奴白牯卻知有？'（什麼是貓和牛卻知道有？） 答：'爭怪得伊。'（怎麼能怪它們呢？指它們只是順應本性。） 又去拜見石霜慈明禪師，慈明禪師問：'作么生是向上一竅？'（什麼是向上的一竅？指超越常規思維的途徑。） 答：'二竅俱明。'（兩個竅都明瞭。指同時具備智慧和慈悲。） 慈明禪師說：'還見七十二峰么？'（還看到七十二峰嗎？） 答：'有甚掩處？'（有什麼遮掩的地方嗎？指一切都顯而易見。） 慈明禪師說：'道什麼？'（說什麼？） 答：'今日觸忤和尚。'（今天冒犯了和尚。） 慈明禪師便打。舉禪師說：'作什麼？'（做什麼？） 慈明禪師說：'將謂是收番猛將，元來是行間小卒。'（以為是收服外族的猛將，原來只是軍隊里的小卒。指看錯了人。） 對禪師說：'雅淡呈秋色，馨香噴月華。'（高雅淡泊呈現秋天的景色，馨香噴灑著月亮的光華。形容一種清凈美好的境界。） 又去拜見大愚芝禪師，芝禪師問：'古人見桃花，意作么生？'（古人見到桃花，是什麼意思？） 答：'曲不藏直。'（彎曲不能隱藏正直。指事物本質的顯露。） 芝禪師說：'那個且從，這個作么生？'（那個暫且放過，這個又如何？） 答：'市中拾得寶，比鄰那得知。'（在市場中撿到寶貝，鄰居哪裡會知道。指內在的領悟難以被他人理解。） 芝禪師說：'上座還知么？'（你還知道嗎？） 答：'路逢劍客須呈劍，不是詩人不獻詩。'（路上遇到劍客必須呈上劍，不是詩人不獻詩。指對不同的人展示不同的才能。） 芝禪師說：'作家詩客。'（真正的詩人和客人。） 答：'一條紅線兩人牽。'（一條紅線兩人牽。指因緣的牽連。） 芝禪師說：'玄沙道諦當，又作么生？'（玄沙說得真實，又怎麼樣呢？） 答：'海枯終見底，人死不知心。'（海水枯竭終究能見到海底，人死了卻不知道內心。指有些事情終究會真相大白，而有些事情則永遠無法得知。） 芝禪師說：'恰是。'（正是如此。） 答：'樓閣凌雲勢，峰巒疊翠層。'（樓閣有直衝雲霄的氣勢，峰巒重疊翠綠。） 又去拜見玉澗林禪師，林禪師說：'北斗藏身事已彰，法身從此露堂堂，雲門賺殺他。'（北斗星藏身的事情已經顯現，法身從此顯露出來，雲門禪師欺騙了他。指真理的顯現和對虛妄的破除。）
【English Translation】 English version Asked: 'What about the 'Shi' (time/circumstance)?' (What does 'Shi' refer to?) Answered: 'Hunan Jiangxi.' (Referring to something or a state between Hunan and Jiangxi.) Asked again: 'What after seeing?' (What happens after seeing?) Answered: 'Jiangxi Hunan.' (Referring to something or a state returning from Jiangxi to Hunan.) Zen Master Ju said: 'Isn't it the same as what the head monk said?' (Isn't this the same as what the head monk is saying?) Answered: 'Startling the snake in the grass.' (A metaphor for doing things carelessly, alerting the other party.) Replied to the Zen Master: 'Ultimately, I won't fabricate strange things.' (I will not create or invent strange things.) Then he visited Zen Master Fuyan Cheng. Cheng asked: 'What is the appearance of perfect harmony?' (What is the appearance of perfect integration and harmony?) Answered: 'Wooden men on the ridge should not stare at each other; stone women by the stream are no longer lost.' (Wooden figures on the mountain ridge should not look at each other, and stone women by the stream are no longer confused. A metaphor for reaching a state of clarity and non-attachment.) Zen Master Ju then asked: 'What is the appearance of perfect harmony at Fuyan?' (What is the appearance of perfect harmony at Fuyan Temple?) Answered: 'Old age and sickness are common occurrences; being decrepit has no good time.' (Old age and illness are common occurrences; being old and frail has no good time. Referring to accepting the laws of nature.) Asked again: 'Harmony is not asked; what is roundness?' (Harmony is not asked; what is roundness?) Answered: 'The Dharma realm is vast and boundless.' (The Dharma realm is vast and boundless. Referring to the infinity of truth.) Zen Master Cheng said: 'What if it's neither round nor harmonious?' (What if it's neither round nor harmonious?) Answered: 'Emptiness has no opposite; the bird's path cuts off east and west.' (Emptiness has no opposite, and the bird's path cuts off east and west. Referring to a state beyond opposition and direction.) Asked again: 'The cat and the cow know it, but why don't the Buddhas of the three times know it? What is it that the Buddhas of the three times don't know?' (The cat and the cow know it, but why don't the Buddhas of the three times know it? What is it that the Buddhas of the three times don't know?) Answered: 'Only because they are too clever.' (Only because they are too clever. Referring to being too attached to intellect, which prevents enlightenment.) Zen Master Jin said: 'What is it that the cat and the cow know?' (What is it that the cat and the cow know?) Answered: 'How can you blame them?' (How can you blame them? Referring to them simply following their nature.) Then he visited Zen Master Ciming of Shishuang. Ciming asked: 'What is the upward aperture?' (What is the upward aperture? Referring to a path beyond conventional thinking.) Answered: 'Both apertures are clear.' (Both apertures are clear. Referring to possessing both wisdom and compassion.) Zen Master Ciming said: 'Do you still see the seventy-two peaks?' (Do you still see the seventy-two peaks?) Answered: 'Is there anything hidden?' (Is there anything hidden? Referring to everything being obvious.) Zen Master Ciming said: 'What do you say?' (What do you say?) Answered: 'Today, I have offended the monk.' (Today, I have offended the monk.) Ciming then struck him. Zen Master Ju said: 'What are you doing?' (What are you doing?) Ciming said: 'I thought you were a fierce general subduing barbarians, but you are just a small soldier in the ranks.' (I thought you were a fierce general subduing barbarians, but you are just a small soldier in the ranks. Referring to misjudging someone.) Replied to the Zen Master: 'Elegant simplicity presents the colors of autumn; delicate fragrance sprays the moonlight.' (Elegant simplicity presents the colors of autumn; delicate fragrance sprays the moonlight. Describing a pure and beautiful state.) Then he visited Zen Master Dayu Zhi. Zhi asked: 'What did the ancients mean when they saw peach blossoms?' (What did the ancients mean when they saw peach blossoms?) Answered: 'The crooked does not hide the straight.' (The crooked does not hide the straight. Referring to the revelation of the essence of things.) Zen Master Zhi said: 'Let that one go for now; what about this one?' (Let that one go for now; what about this one?) Answered: 'Picking up a treasure in the market, how would the neighbors know?' (Picking up a treasure in the market, how would the neighbors know? Referring to inner understanding being difficult for others to comprehend.) Zen Master Zhi said: 'Do you still know?' (Do you still know?) Answered: 'When meeting a swordsman on the road, one must present a sword; if not a poet, one does not offer poetry.' (When meeting a swordsman on the road, one must present a sword; if not a poet, one does not offer poetry. Referring to showing different talents to different people.) Zen Master Zhi said: 'A true poet and guest.' (A true poet and guest.) Answered: 'A red thread connects two people.' (A red thread connects two people. Referring to the connection of fate.) Zen Master Zhi said: 'Xuansha's words are true; what about it?' (Xuansha's words are true; what about it?) Answered: 'When the sea dries up, the bottom will eventually be seen; when a person dies, the heart is not known.' (When the sea dries up, the bottom will eventually be seen; when a person dies, the heart is not known. Referring to some things eventually coming to light, while others will never be known.) Zen Master Zhi said: 'Exactly.' (Exactly.) Answered: 'The pavilion soars into the clouds; the peaks are layered with green.' (The pavilion has the momentum to soar into the clouds; the peaks are layered with green.) Then he visited Zen Master Yujian Lin. Lin said: 'The matter of the Big Dipper hiding its body has already been revealed; the Dharmakaya is now openly displayed; Yunmen deceived him.' (The matter of the Big Dipper hiding its body has already been revealed; the Dharmakaya is now openly displayed; Yunmen deceived him. Referring to the manifestation of truth and the destruction of illusion.)
家子。直至而今亂度量。曰我作此偈。天下人不肯。上座肯么。對曰。爭敢。曰作么生。對曰。清晨升寶座。應不讓南能。又謁棲賢諟禪師。問如何是佛。曰張三李四。進曰意旨如何。曰胡餅有甚汁。又謁五祖戒禪師。戒問。作么生是絕羈絆底人。對曰反手把籠頭。曰卻是作家。對曰背鞭打不著。曰為什麼上來下去。對曰甚處見上來下去。戒便打。舉曰。一言無別路。千里不逢人。又謁翠峰素禪師。素曰。風穴道。嘶風木馬緣無絆。背角泥牛痛下鞭。如何。對曰。翻身師子生獰甚。誰敢當頭露爪牙。曰放汝一線道。對曰七顛八倒。曰收。對曰了。又謁雪竇顯禪師。顯問。牛吃草。草吃牛。對曰。回頭欲就尾。已隔萬重關。曰應知無背面。要須常現前。對曰。驗在目前。曰自領出去。又謁西湖西峰庵主。主曰。絕頂西峰路。峻機誰敢攀。超然凡聖外。瞥隔兩重關。舉便問。如何是兩重關。曰月從東出。日向西沒。對曰。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。舉機辯。如電砰雷射。不可把玩。諸方畏服。號舉道者。自住持多夜參曰。諸上座。吾門之事。多少奇特。擁之不聚。推之不散。可謂活鱍鱍地。只欠承當在。雖然如此。有一人不肯在。且道不肯底人。具什麼眼目。若於遮里甄別得出。
{ "translations": [ "家子（指云居舉禪師）。直至而今亂度量。說：『我作此偈，天下人不肯。上座（指雪竇顯禪師）肯么？』雪竇顯禪師回答：『怎敢不肯。』云居舉禪師說：『作么生？』雪竇顯禪師回答：『清晨升寶座，應不讓南能（指南宗慧能大師）。』", "云居舉禪師又去拜訪棲賢諟禪師，問：『如何是佛？』棲賢諟禪師回答：『張三李四。』云居舉禪師進一步問：『意旨如何？』棲賢諟禪師回答：『胡餅有什麼汁？』", "云居舉禪師又去拜訪五祖戒禪師，五祖戒禪師問：『作么生是絕羈絆底人？』云居舉禪師回答：『反手把籠頭。』五祖戒禪師說：『卻是作家。』云居舉禪師回答：『背鞭打不著。』五祖戒禪師說：『為什麼上來下去？』云居舉禪師回答：『甚處見上來下去？』五祖戒禪師便打了他。云居舉禪師說：『一言無別路，千里不逢人。』", "云居舉禪師又去拜訪翠峰素禪師，翠峰素禪師說：『風穴（指風穴延沼禪師）道，嘶風木馬緣無絆，背角泥牛痛下鞭。如何？』云居舉禪師回答：『翻身師子生獰甚，誰敢當頭露爪牙。』翠峰素禪師說：『放汝一線道。』云居舉禪師回答：『七顛八倒。』翠峰素禪師說：『收。』云居舉禪師回答：『了。』", "云居舉禪師又去拜訪雪竇顯禪師，雪竇顯禪師問：『牛吃草，草吃牛。』云居舉禪師回答：『回頭欲就尾，已隔萬重關。』雪竇顯禪師說：『應知無背面，要須常現前。』云居舉禪師回答：『驗在目前。』雪竇顯禪師說：『自領出去。』", "云居舉禪師又去拜訪西湖西峰庵主，西峰庵主說：『絕頂西峰路，峻機誰敢攀。超然凡聖外，瞥隔兩重關。』云居舉禪師便問：『如何是兩重關？』西峰庵主回答：『月從東出，日向西沒。』云居舉禪師回答：『庵主未見明招（指明招德謙禪師）時如何？』西峰庵主回答：『滿盞油難盡。』云居舉禪師進一步問：『見后如何？』西峰庵主回答：『多心易得干。』", "云居舉禪師機鋒辯捷，如電砰雷射，不可把玩。諸方畏服，號稱舉道者。自從住持以來，多次在夜間參禪時說：『諸位上座，吾門之事，多少奇特。擁之不聚，推之不散，可謂活鱍鱍地，只欠承當在。雖然如此，有一人不肯在。且道不肯底人，具什麼眼目？若於遮里甄別得出，（便能領悟）。』" ], "english_translations": [ 'Yunju Ju (Yunju Ju Chan Master). Even now, he disrupts the measure. He said, \'I made this verse, and no one in the world agrees with it. Do you, venerable monk (referring to Xuedou Xian Chan Master), agree with it?\' Xuedou Xian Chan Master replied, \'How dare I disagree.\' Yunju Ju Chan Master said, \'What do you say?\'. Xuedou Xian Chan Master replied, \'Ascending the precious seat in the early morning, one should not yield to Neng of the South (referring to the Sixth Patriarch Huineng).\'.', 'Yunju Ju Chan Master also visited Qixian Shi Chan Master and asked, \'What is Buddha?\'. Qixian Shi Chan Master replied, \'Zhang San, Li Si (lit. Zhang Three, Li Four; common names).\'. Yunju Ju Chan Master further asked, \'What is the meaning?\'. Qixian Shi Chan Master replied, \'What juice is there in a sesame cake?\'.', 'Yunju Ju Chan Master also visited Wuzu Jie Chan Master, Wuzu Jie Chan Master asked, \'What kind of person is free from all fetters?\'. Yunju Ju Chan Master replied, \'Holding the halter in the backhand.\'. Wuzu Jie Chan Master said, \'Indeed, a master.\'. Yunju Ju Chan Master replied, \'The whip cannot hit the back.\'. Wuzu Jie Chan Master said, \'Why go up and down?\'. Yunju Ju Chan Master replied, \'Where do you see going up and down?\'. Wuzu Jie Chan Master then struck him. Yunju Ju Chan Master said, \'One word has no other path, one will not meet anyone for a thousand miles.\'.', 'Yunju Ju Chan Master also visited Cuifeng Su Chan Master, Cuifeng Su Chan Master said, \'Fenxue (referring to Fenxue Yanzhao Chan Master) said, \'The neighing wooden horse is free from ties, the mud ox with horns on its back is whipped painfully. What do you say?\'. Yunju Ju Chan Master replied, \'The turning lion is extremely ferocious, who dares to expose claws in front of it?\'. Cuifeng Su Chan Master said, \'I will give you a thread of a way out.\'. Yunju Ju Chan Master replied, \'Seven tumbles and eight falls.\'. Cuifeng Su Chan Master said, \'Withdraw.\'. Yunju Ju Chan Master replied, \'Understood.\'.', 'Yunju Ju Chan Master also visited Xuedou Xian Chan Master, Xuedou Xian Chan Master asked, \'The ox eats grass, the grass eats the ox.\'. Yunju Ju Chan Master replied, \'Turning back to reach the tail, it is already separated by ten thousand layers of barriers.\'. Xuedou Xian Chan Master said, \'One should know there is no front or back, one must always appear in the present.\'. Yunju Ju Chan Master replied, \'The proof is right before my eyes.\'. Xuedou Xian Chan Master said, \'Lead yourself out.\'.', 'Yunju Ju Chan Master also visited the Hermit of Xifeng at West Lake, the Hermit of Xifeng said, \'The road to the summit of Xifeng, who dares to climb the steep mechanism? Transcending the mundane and the sacred, a glimpse separates two layers of barriers.\'. Yunju Ju Chan Master then asked, \'What are the two layers of barriers?\'. The Hermit of Xifeng replied, \'The moon rises from the east, the sun sets in the west.\'. Yunju Ju Chan Master replied, \'What was the Hermit like before seeing Mingzhao (referring to Mingzhao Deqian Chan Master)?\'. The Hermit of Xifeng replied, \'A full cup of oil is hard to empty.\'. Yunju Ju Chan Master further asked, \'What is it like after seeing him?\'. The Hermit of Xifeng replied, \'Too much mind is easy to dry up.\'.', 'Yunju Ju Chan Master\'s wit and eloquence were like lightning and thunder, impossible to grasp. All quarters feared and submitted, and he was called Ju the Taoist. Since becoming the abbot, he often said during night meditation: \'Venerable monks, the affairs of our school are so peculiar. You cannot gather it by embracing, you cannot scatter it by pushing. It can be called vividly alive, only lacking acceptance. Although this is so, there is one person who does not agree. Tell me, what kind of eyes does the person who does not agree have? If you can discern this here, (you will be able to understand).\'' ] }
山僧讓禪床與上座。若也甄別不出。擲拄杖云。看取。又曰。僧家以寂住為本。豈可觀州獵縣。看山門境致過時。蓋為生死事大。所以古人到一處所。見個村院主也須問過。如今兄弟。往往蹉過。不肯遞相博問。昔龍牙問德山鑒公。仗劍取師頭時如何。鑒便引頸。龍牙曰。頭落也。鑒便休去。莫是德山無機鋒么。為當別有道理。良久曰。德山引頸。龍牙獻劍。舉歿時七十餘。塔于海會。
贊曰無為子曰。生者人之所貴死者人之所畏。恥者人之所避。而泉不貴其貴。不畏其畏。不避其避。此其所以如是。吾不知其真。吾不知其偽。將質之於天地。方是時。叢林以肅嚴相尚。沙門以修潔相高。一有指目。重為愧恥。故泉有以矯之耳。其號泉大道。若非茍然。舉公名著叢林。如薛仁貴著白袍。西平王著錦帽。真勇於道者也。
禪林僧寶傳卷第十五 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十六
宋明白庵居沙門 惠洪 撰
廣慧璉禪師
禪師名元璉者閩人也。得法于首山念禪師。住汝州廣慧寺。璉褊顱廣顙。瞻視凝遠。望見令人意消。嘗謂眾曰。我在先師會中。見舉竹篦子問省驢漢曰。喚作篦子即觸。不喚作篦子即背。作么生。省近前掣得。擲地上
【現代漢語翻譯】 現代漢語譯本：山僧要將禪床讓給上座（寺院中資歷較高的僧人）。如果上座不能辨別其中真意，我就要擲出手中的拄杖說：『看清楚！』 又說：僧人以清靜安住為根本，怎麼可以像觀賞州縣風光一樣，只顧看山門景色而耽誤了時間呢？ 正因為生死是頭等大事，所以古人到任何地方，即使見到一個村院的主持，也要請教一番。 現在的僧侶們，往往輕易錯過機會，不肯互相請教。 過去龍牙（僧人名）問德山鑒公（僧人名）：『當要仗劍取師父頭顱時，該怎麼辦？』 德山鑒公便伸出脖子。 龍牙說：『頭已經落地了。』 德山鑒公便作罷。 難道是德山沒有機鋒嗎？ 還是另有道理？ 停頓良久后說：德山伸出脖子，龍牙獻出劍。 記載他圓寂時七十多歲，塔建在海會（地名）。
讚語中無為子說：活著是人們所珍視的，死去是人們所畏懼的，恥辱是人們所躲避的。 而泉（僧人名）不珍視人們所珍視的，不畏懼人們所畏懼的，不躲避人們所躲避的。 他之所以這樣做，我不知道是真還是假，將要向天地求證。 當時，叢林以莊嚴肅穆互相標榜，僧人以修行潔凈互相抬高，一旦被人指責，就深感愧疚恥辱。 所以泉（僧人名）才用這種方式來匡正時弊。 他被稱為泉大道（僧人法號），並非徒有虛名。 他的名字在叢林中廣為人知，就像薛仁貴（唐朝名將）身穿白袍，西平王（唐朝將領）頭戴錦帽一樣，真是勇於求道的人啊。
禪林僧寶傳卷第十五 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十六
宋朝明白庵的沙門惠洪撰寫
廣慧璉禪師
禪師名叫元璉，是福建人。 從首山念禪師處得法。 住在汝州廣慧寺。 元璉額頭窄小，前額寬闊，目光深邃，讓人望而生畏。 曾經對眾人說：我在先師的禪會中，見到先師舉起竹篦子問省驢漢（比喻愚鈍的人）說：『如果叫它竹篦子就是觸犯，不叫它竹篦子就是違背，該怎麼做？』 省驢漢走上前奪過竹篦子，扔在地上。
【English Translation】 English version: The mountain monk offers the Zen seat to the senior monk. If he cannot discern the true meaning, I will throw my staff and say, 'Look carefully!' He also said: 'The essence of a monk's life is quietude and dwelling in peace. How can one be like sightseeing in prefectures and counties, only caring about the scenery of the mountain gate and wasting time? It is precisely because the matter of life and death is paramount that ancient people, wherever they went, even if they met the abbot of a village temple, would inquire of him. Nowadays, monks often miss opportunities and are unwilling to learn from each other. In the past, Longya (name of a monk) asked Deshan Jian Gong (name of a monk), 'What should be done when one wants to take the master's head with a sword?' Deshan Jian Gong then stretched out his neck. Longya said, 'The head has fallen.' Deshan Jian Gong then stopped. Could it be that Deshan had no sharp wit? Or is there another reason?' After a long pause, he said: 'Deshan stretched out his neck, Longya offered the sword.' It is recorded that he passed away at the age of seventy-plus, and his pagoda was built at Haihui (place name).'
The eulogy says that Wuwei Zi said: 'Living is what people value, dying is what people fear, and shame is what people avoid. But Quan (name of a monk) does not value what people value, does not fear what people fear, and does not avoid what people avoid. As for why he does this, I do not know if it is true or false, and I will ask heaven and earth to verify it.' At that time, monasteries prided themselves on solemnity, and monks prided themselves on pure practice. Once criticized, they felt deeply ashamed. Therefore, Quan (name of a monk) used this method to correct the malpractices of the time. He is called Quan Dadao (Dharma name of a monk), and not without reason. His name is well-known in the monasteries, just like Xue Rengui (famous general of the Tang Dynasty) wearing white robes, and the King of Xiping (general of the Tang Dynasty) wearing a brocade hat. He is truly courageous in pursuing the Way.
Zen Forest Monastic Treasures Biography, Volume 15 卍 New Continued Collection, Volume 79, No. 1560, Zen Forest Monastic Treasures Biography
Zen Forest Monastic Treasures Biography, Volume 16
Compiled by the Shramana Huihong of Mingbai Hermitage in the Song Dynasty
Zen Master Guanghui Lian
The Zen Master's name was Yuan Lian, and he was from Fujian. He obtained the Dharma from Zen Master Shoushan Nian. He lived in Guanghui Temple in Ruzhou. Yuan Lian had a narrow forehead and a broad brow, and his gaze was deep and distant, causing people to feel intimidated. He once said to the assembly: 'In the assembly of my late teacher, I saw him raise a bamboo whisk and ask the 'donkey-minded man' (a metaphor for a dull person), 'If you call it a whisk, you are touching it; if you don't call it a whisk, you are turning your back on it. What should you do?' The 'donkey-minded man' stepped forward, snatched the whisk, and threw it on the ground.'
云。是什麼。先師云瞎。省從此悟入。我道省驢漢。悟即大殺悟。要且未盡先師意旨。遮個說話。須是到此田地。方相委悉。情見未忘者。豈免疑謗。又見智門綱宗歌曰。胡蜂不戀舊時窠。猛將那肯家中死。曰祚兄消許多氣力作么。我尋常說禪。如手中扇子。舉起便有風。不舉一點也無。既稱宗師。卻以實法與人。好將一把火照看。與么開口。面皮厚多少。巖頭云。若以實法與人。土也消不得。知么。究取好。莫面面相覷。在此作么。內翰秘書監知郡。楊億大年問曰。承云一切罪業。皆因財寶所生。勸人疏於財利。況南閻眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。璉曰。幡竿尖上鐵籠頭。大年曰。海壇馬子似驢大。璉曰。楚雞不是丹山鳳。大年曰。佛滅二千年。比丘少慚愧。大年嘗書寄內翰李公維。敘師承本末。其詞曰。病夫夙以頑憃。獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢。周旋䇿發。俾其刳心之有詣。牆面之無慚者。誠出席間床下矣。矧又故安公大師。每垂誘導。自雙林影滅。只履西歸。中心浩然。罔知所旨。仍歲沉痼。神慮迷恍。殆及小間再辯方位。又得雲門諒公大士。見顧蒿蓬。諒之旨趣。正與安公同轍。並自廬山歸宗云居而來。皆是法眼之流裔。去年假守茲郡。適會
廣慧禪伯。實嗣南院念。念嗣風穴。風穴嗣先南院。南院嗣興化興化。嗣臨濟。臨濟嗣黃檗。黃檗嗣先百丈海。海嗣馬祖。馬祖嗣讓和尚。即曹溪之長嫡也。齋中務簡。退食多暇。或坐邀而至。或命駕從之。請叩無方。蒙滯俱釋。半歲之後。曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物。嚗然自落。積劫未明之事。廓爾現前。固亦抉擇之洞分。應接之無蹇矣。重念先德。率多參尋。如雪峰九度上洞山。三度上投子。遂嗣德山。臨濟得法于大愚。終承黃檗。云巖蒙道吾訓誘。乃為藥山之子。丹霞承馬祖印可。而作石頭之裔。在古多有。于理無嫌。病夫今繼紹之緣。實屬於廣慧。而提激之自。良出於鰲峰也。忻幸忻幸。大年所敘。詳悉如此。豈欲自著于禪林乎。予恨其手編傳燈錄。至首山之嗣。獨載汾陽。而不錄廣慧機語。何也。
贊曰。廣慧機緣語句。雖不多見。然嘗一臠知鼎味。大率如刀斫水不。見痕縫。真可謂作家宗師也。平生說法。如雲雨。暮年止得一楊大年。魯國儒生。何其少哉。
翠巖芝禪師
禪師名守芝。太原王氏子也。少棄家。依(或作于)潞州承天寺。試法華經得度。為大僧。講金剛般若經。名滿三河。學者追崇之。時昭禪師出世汾水。芝疑之往觀焉。投誠入室。特受印可。南遊
住高安大愚。升座揭香合子曰。明頭來明頭合。暗頭來暗頭合。若道得。天下橫行。道不得。且合卻。僧問。一切有為法。如夢幻泡影。真實事請師舉。芝曰。兩假不同。向下文長。又問。滿身是眼。口在什麼處。芝曰。三跳。進曰。不會。芝曰。章底詞秋罷。歌韻向春生。大眾僧俗中。皆有奇人。且如本朝楊大年。偈曰。八角磨盤空里走。金毛師子變作狗。擬欲藏身北斗中。應須合掌南辰后。要會么。一偈播諸方。塞斷衲僧口。又曰。魯祖見僧來。便面壁。南泉曰。我尋常向師僧道。未具胞胎已前會取。尚不得一個半個。大愚即不然。未具胞胎前會得。打折你腰。密諫李公守南昌。請住西山翠巖。開堂祝聖曰。睿算增延。法輪常轉。且道法輪如何轉。會么。須彌頂上笑翻身。卻來堂中疊足坐。阿呵呵。是什麼。飯籮里坐卻受餓。和泥合水。且與么過。上士聞之熙熙。下士聞之肯可。思量卻成口過。要會么。一六三四二。直言曲七一。桃李火中開。黃昏後日出。芝譏呵學者。寡聞得少為足。曰。汾陽有十智同真法門。鍛佛祖鉗錘。今時禪者。姿質不妙。莫有成器者。僧問。如何是十智同真。芝曰。先師言。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人為眼目。決斷是非。如鳥飛空而折翼
【現代漢語翻譯】 現代漢語譯本 大愚禪師在高安翠巖寺升座說法。他拿起一個香盒說：『明頭來就明頭合，暗頭來就暗頭合。』如果你們能領會，便可天下橫行；如果不能領會，就先合上吧。有僧人問：『一切有為法，如夢幻泡影，請問什麼是真實的事？』大愚禪師回答：『兩假不同，向下文長。』 又有僧人問：『滿身都是眼睛，口在哪裡？』大愚禪師回答：『三跳。』僧人說：『不會。』大愚禪師說：『章底詞秋罷，歌韻向春生。』 大眾僧俗之中，皆有奇人。比如本朝的楊大年（人名），他的偈語說：『八角磨盤空里走，金毛師子變作狗。擬欲藏身北斗中，應須合掌南辰后。』要領會嗎？這一偈語傳遍四方，塞斷了衲僧的嘴巴。 大愚禪師又說：『魯祖（指魯祖慧海禪師）見到僧人來，就面壁。南泉（指南泉普愿禪師）說：我常常對師僧們說，未具胞胎之前會取，尚且得不到一個半個。大愚我卻不是這樣，未具胞胎前會得，打折你的腰。』 後來，密諫李公鎮守南昌，請大愚禪師住持西山翠巖寺。開堂祝聖時說：『睿算增延，法輪常轉。』那麼，法輪如何轉呢？領會嗎？須彌頂上笑翻身，卻來堂中疊足坐。阿呵呵，是什麼？飯籮里坐卻受餓，和泥合水，且這麼過。上士聽了歡喜，下士聽了認可，思量卻成了口過。要領會嗎？一六三四二，直言曲七一，桃李火中開，黃昏後日出。 大愚禪師批評呵斥那些學禪的人，寡聞少見就自以為滿足。他說：『汾陽（指汾陽善昭禪師）有十智同真法門，鍛佛祖鉗錘。如今的禪者，資質不妙，恐怕沒有能成器的。』 有僧人問：『如何是十智同真？』大愚禪師說：『先師說，說法的人，必須具備十智同真。如果不具備十智同真，邪正不辨，緇素不分，不能為他人做眼目，決斷是非，就像鳥兒在空中飛行卻折斷了翅膀。』
【English Translation】 English version Dayu (name of the Chan master) ascended the seat at Cuiyan Temple in Gaoan. He picked up a fragrant box and said, 'When brightness comes, it merges with brightness; when darkness comes, it merges with darkness.' If you can understand this, you can roam freely throughout the world; if you cannot, then let's close it up for now. A monk asked, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows. Please, Master, point out what is real.' Zhi (referring to Dayu) replied, 'Two falsities are different; the text below is lengthy.' Another monk asked, 'The whole body is covered with eyes; where is the mouth?' Zhi (referring to Dayu) replied, 'Three jumps.' The monk said, 'I don't understand.' Zhi (referring to Dayu) said, 'The lyrics at the end of the chapter cease in autumn, but the melody of the song is born in spring.' Among the great assembly of monks and laypeople, there are extraordinary people. For example, Yang Danian (a person's name) of this dynasty, his verse says, 'The eight-cornered millstone walks in the empty sky; the golden-haired lion transforms into a dog. Intending to hide in the Big Dipper, one must join palms behind the Southern Dipper.' Do you want to understand? This verse spreads in all directions, blocking the mouths of the mendicant monks. Dayu (name of the Chan master) also said, 'When Master Lu (referring to Chan Master Lu Zu Huineng) saw a monk coming, he faced the wall. Nanquan (referring to Chan Master Nanquan Puyuan) said, 'I often say to the monks, even if you try to understand before the formation of the womb, you still won't get even half of it. But Dayu is not like that; if you understand before the formation of the womb, I'll break your back.' Later, the Secret Advisor Lord Li guarded Nanchang and invited Dayu to reside at Cuiyan Temple in Xishan. During the opening ceremony, he prayed for the sage, saying, 'May the wise calculations be extended, and may the Dharma wheel turn constantly.' So, how does the Dharma wheel turn? Do you understand? He laughs and turns over on the summit of Mount Sumeru, then comes to the hall and sits cross-legged. Aha ha ha, what is it? Sitting in a rice basket and yet suffering from hunger, mixing mud and water, just passing the time like this. The superior person hears it and rejoices, the inferior person hears it and approves, but thinking about it becomes a verbal fault. Do you want to understand? One, six, three, four, two; direct words, crooked seven, one; peach and plum blossoms bloom in the fire; the sun rises after dusk. Dayu (name of the Chan master) criticized and scolded those who study Chan, being content with little knowledge and few experiences. He said, 'Fen Yang (referring to Chan Master Fen Yang Shanzhao) has the Ten Wisdoms Coinciding with Truth Dharma Gate, forging the hammer and tongs of the Buddhas and Patriarchs. Today's Chan practitioners have poor qualities; I'm afraid there are none who can become useful vessels.' A monk asked, 'What are the Ten Wisdoms Coinciding with Truth?' Dayu (name of the Chan master) said, 'The former master said that the one who expounds the Dharma must possess the Ten Wisdoms Coinciding with Truth. If one does not possess the Ten Wisdoms Coinciding with Truth, one cannot distinguish between right and wrong, cannot differentiate between monks and laypeople, cannot be eyes for others, and cannot make judgments about right and wrong, like a bird flying in the sky but breaking its wings.'
。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。如今一切點出。一同一質。二同大事。三總同參。四同真智(或云志)。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。先師又曰。與什麼人同得入。與誰同音吼。作么生是同生殺。什麼物同得失。阿那個同具足。是什麼同遍普。何人同真志(或作智)。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出者。未有參學眼在。切須辯取。要識是非。面目見在。芝曰。先師曰。要識是非。面目見在。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。先師有十五家宗風歌。號曰廣智。其詞曰。大道不說有高低。真空那肯涉離微。大海吞流同增減。妙峰高聳總擎持。萬派千溪皆渤澥。七金五嶽盡須彌。玉毫金色傳燈后。二三四七普聞知。信衣息。廣開機。諸方老宿任施為。識心是本從頭說。迷心逐物卻生疑。芝曰。此敘宗旨也。或直指。或巧施。解道前綱出后機。旨趣分明明似鏡。盲無慧目不能窺。明眼士。見精微。不言勝負墜愚癡。物物會同流智水。門
【現代漢語翻譯】 現代漢語譯本 就像箭射出後弦斷了一樣。絃斷了，所以箭射不中目標。翅膀折斷了，所以在空中無法飛行。如果弦結實，翅膀牢固，就能徹底穿透天空。那麼，什麼是十智同真呢？現在我一一指出：一是同一本質，二是同一大事，三是共同參悟，四是同一真智（或真志），五是同一普遍，六是同一具足，七是同一得失，八是同一生殺，九是同一音吼，十是同一得入。先師還說，與什麼人一同得入？與誰一同音吼？怎樣才是同一生殺？什麼東西一同得失？哪個一同具足？是什麼一同普遍？何人一同真志（或真智）？誰能總一同參？哪個一同大事？什麼東西同一本質？有人能點出來嗎？能點出來的人，不要吝惜慈悲。點不出來的人，還沒有參學的眼光。一定要辨別清楚。想要認識是非，面目就在眼前。 芝（作者）說：先師說，想要認識是非，面目就在眼前。這真是太省力了。後生晚輩，卻在言語里鉆牛角尖，貪戀文字的滋味，就像驢子舔尿一樣，棒打都拉不回來。這是因為不廣泛求取知識，沒有遍訪各家宗風。大多是得到一言半句，就點頭嚥唾，以為已經了辦。各位上座，還有很多不穩當的地方啊。先師有十五家宗風歌，名為《廣智》，歌中唱道：大道不說有高低，真空哪肯涉及細微。大海吞納眾流同增減，妙峰高聳共同擎持。萬派千溪都歸渤海，七金五嶽都同須彌山。玉毫金色傳燈之後，二三四七普遍聞知。信衣止息，廣開方便之門。各方老宿任憑施為。認識心是根本，從頭說起。迷惑於心而追逐外物，卻生出疑惑。芝說：這是敘述宗旨啊。或者直接指點，或者巧妙施設，解釋道前綱出后機。旨趣分明明如鏡子，盲人沒有慧眼不能窺見。明眼人，能見到精微之處。不爭勝負，就不會墜入愚癡。物物會同，流入智慧之水，門...
【English Translation】 English version It's like an arrow shot and the string breaks. Because the string is broken, the arrow doesn't hit the target. Because the wings are broken, it cannot fly in the sky. If the string is strong and the wings are firm, it can completely penetrate the sky. So, what is the 'Ten Wisdoms Sharing Truth' (Shi Zhi Tong Zhen)? Now I will point them out one by one: First, the same essence; second, the same great matter; third, the same joint practice; fourth, the same true wisdom (or true aspiration); fifth, the same universality; sixth, the same completeness; seventh, the same gains and losses; eighth, the same life and death; ninth, the same lion's roar; tenth, the same attainment. The former master also said, with whom do you attain together? With whom do you roar together? How is it the same life and death? What things share the same gains and losses? Which one shares the same completeness? What is the same universality? Who shares the same true aspiration (or true wisdom)? Who can jointly participate in everything? Which one shares the same great matter? What things share the same essence? Can anyone point them out? Those who can point them out, do not be stingy with compassion. Those who cannot point them out do not yet have the eye of practice. You must discern clearly. If you want to know right and wrong, the face is right in front of you. (Mian Mu Jian Zai - the true nature is right in front of you). Zhi (the author) said: The former master said, if you want to know right and wrong, the face is right in front of you. This is really too easy. Later generations, however, get caught up in the words, greedy for the taste of the words, like a donkey licking urine, and cannot be pulled back even with a stick. This is because they do not seek knowledge widely and have not visited various schools. Most of them get a word or half a sentence, and then nod and swallow, thinking they have finished. Venerable monks, there are still many unstable places. The former master has a song of fifteen schools, called 'Guang Zhi' (Vast Wisdom), which sings: The Great Path does not speak of high or low, True Emptiness is not willing to involve the subtle. The ocean swallows all streams, increasing and decreasing together, The wonderful peaks stand tall, supporting everything together. All streams and rivers flow into the Bohai Sea, The seven treasures and five peaks are all like Mount Sumeru (Xumi - Sumeru). After the golden light of the jade hair is transmitted, Two, three, four, and seven are universally known. The robe of faith ceases, and the door of skillful means is widely opened. The old monks of all directions are free to act. Knowing the mind is the root, starting from the beginning. Being deluded by the mind and chasing after external things, doubts arise. Zhi said: This is a description of the purpose. Either directly pointing, or skillfully setting up, explaining that the former outline produces the latter opportunity. The purpose is as clear as a mirror, but the blind cannot see it without the eye of wisdom. Clear-eyed people can see the subtle. Not competing for victory or defeat, one will not fall into foolishness. All things come together, flowing into the water of wisdom, the door...
風逐便示宗枝。即心佛。非心佛。歷世明明無別物。即此真心是我心。猶是機權出。芝曰。此敘馬祖宗派也。或五位。或三路。施設隨根巧回互。不觸當今是本宗。展手通玄無佛祖。芝曰。此敘洞上宗派也。或君臣。或父子。量器方圓無彼此。士庶公侯一道平。愚智賢豪明漸次。芝曰。此敘石霜宗派也。有時敲。有時唱。隨根問答談諦當。應接何曾失禮儀。淺解之流卻生謗。或雙明。或單說。只要當鋒利禪悅。開權不為斗聰明。舒光只要辯賢哲。有圓相。有默論。千里持來目視瞬。萬般巧妙一圓空。爍迦羅眼通的信。芝曰。此敘溈仰宗派也。或全提。或全用。萬象森羅實不共。青山不礙白雲飛。隱隱當臺透金鳳。芝曰。此敘石頭藥山宗派也。像骨鏡。地藏月。玄沙崇壽照無闕。因公致問指歸源。旨趣來人明皎潔。芝曰。此敘雪峰地藏宗派也。或稱提。或拈掇。本色衲僧長擊發。句里明人事最精。好手還同楔出楔。或抬薦。或垂手。切要心空易開口。不識先人出大悲。管燭之徒照街走。芝曰。此敘雲門宗派也。德山棒。臨濟喝。獨出乾坤解橫抺。從頭誰管亂區分。多口阿師不能說。臨機縱。臨機奪。迅速機鋒如電掣。乾坤只在掌中持。竹木精靈腦劈裂。或賓主。或料揀。大展禪宗辯正眼。三玄三要用當機。四句百非一齊
【現代漢語翻譯】 風逐便示宗枝（禪宗流派）。即心是佛，非心是佛。歷代以來明明沒有其他東西。這真心就是我的心，但這仍然是方便之說。芝禪師說，這是敘述馬祖道一的宗派。或者用五位，或者用三路，設施隨著根器巧妙地相互轉換。不觸及當下就是根本宗旨，展開雙手就能通向玄妙，沒有佛也沒有祖。芝禪師說，這是敘述洞山良價的宗派。或者用君臣，或者用父子來比喻，衡量器物的方圓沒有彼此的差別。士人百姓、王公貴族在道上都是平等的，但愚笨和賢能，賢人和豪傑在明白真理上還是有先後次序的。芝禪師說，這是敘述石霜慶諸的宗派。有時敲打，有時歌唱，隨著根器問答，談論真諦。應接事物何曾失去禮儀，淺薄理解的人卻會產生誹謗。或者雙重闡明，或者單一解說，只要在交鋒時鋒利，充滿禪悅。開啟方便之門不是爲了爭鬥聰明，展現光明只是爲了辨別賢哲。有圓相，有沉默的討論，千里迢迢拿來，目光瞬間就能領會。萬般巧妙都歸於一圓空，像爍迦羅（帝釋天）的眼睛一樣明亮，能夠確切地相信。芝禪師說，這是敘述溈山靈佑和仰山慧寂的宗派。或者全部提起，或者全部運用，萬象森羅實際上各不相同。青山不妨礙白雲飛翔，隱隱約約地在臺上顯露出金鳳。芝禪師說，這是敘述石頭希遷和藥山惟儼的宗派。像象骨鏡，像地藏菩薩的月亮，像玄沙師備和崇壽契稠一樣照耀而沒有缺失。因為公案而提問，指明歸宿的源頭，宗旨和趣味讓來人明白而皎潔。芝禪師說，這是敘述雪峰義存和地藏桂琛的宗派。或者稱揚提起，或者拈花示眾，本色的衲僧（出家人）擅長擊發機鋒。在語句里明白人事最為精妙，好手就像用楔子把楔子打出來一樣。或者抬舉推薦，或者垂手接引，最重要的是內心空寂容易開口。不認識先人（佛祖）的大悲心，就像拿著蠟燭的人在街上行走一樣（只能照亮別人，不能照亮自己）。芝禪師說，這是敘述雲門文偃的宗派。德山宣鑒的棒喝，臨濟義玄的棒喝，獨特地超出天地，能夠橫掃一切。從頭到尾誰管你胡亂區分，多嘴的阿師也無法說清楚。臨機應變，臨機奪取，迅速的機鋒像閃電一樣。天地只在掌中掌握，竹木精靈的腦袋都要劈裂。或者賓主對答，或者仔細揀擇，大展禪宗辨別正眼的功用。三玄三要運用得當，四句百非一齊
【English Translation】 The wind follows, thus showing the branches of the sect (Zen school). 'The mind itself is Buddha,' 'Not the mind is Buddha.' Throughout the ages, there has clearly been nothing else. This true mind is my mind, but this is still an expedient teaching. Master Zhi said, 'This narrates the lineage of Mazu Daoyi.' Sometimes using the five ranks, sometimes using the three paths, the methods skillfully transform according to the capacity of the practitioners. Not touching the present moment is the fundamental principle; opening one's hands leads to the mysterious, without Buddha or patriarch. Master Zhi said, 'This narrates the lineage of Dongshan Liangjie.' Sometimes using the analogy of ruler and minister, sometimes using the analogy of father and son, measuring the roundness and squareness of objects has no difference. Scholars, commoners, royalty, and nobles are all equal on the path, but the foolish and the wise, the virtuous and the heroic, have a sequential order in understanding the truth. Master Zhi said, 'This narrates the lineage of Shishuang Qingzhu.' Sometimes knocking, sometimes singing, answering questions and discussing the true meaning according to the capacity of the practitioners. Responding to things has never lost etiquette, but those with shallow understanding will generate slander. Sometimes doubly clarifying, sometimes singly explaining, just be sharp at the moment of engagement, full of Zen joy. Opening the door of expedient means is not for fighting over cleverness; displaying light is only for distinguishing the virtuous and wise. There are circles, there are silent discussions, brought from thousands of miles away, understood in an instant with a glance. All kinds of ingenuity return to one empty circle, like the bright eye of Shakra (Indra), able to believe with certainty. Master Zhi said, 'This narrates the lineage of Guishan Lingyou and Yangshan Huiji.' Sometimes fully raising, sometimes fully using, the myriad phenomena are actually all different. Green mountains do not hinder white clouds from flying; faintly revealing the golden phoenix on the stage. Master Zhi said, 'This narrates the lineage of Shitou Xiqian and Yaoshan Weiyan.' Like an elephant bone mirror, like the moon of Ksitigarbha Bodhisattva, like Xuansha Shibei and Chongshou Qichou, shining without deficiency. Because of the public case, questions are asked, pointing out the source of return, the purpose and interest allow the comers to understand and be clear. Master Zhi said, 'This narrates the lineage of Xuefeng Yicun and Dizang Guichen.' Sometimes praising and raising, sometimes picking up a flower to show the assembly, the true-colored monks are good at firing off Zen sparks. Understanding human affairs in the sentences is the most exquisite; a good hand is like driving out a wedge with a wedge. Sometimes lifting up and recommending, sometimes lowering the hand to guide, the most important thing is that the heart is empty and easy to open the mouth. Not recognizing the great compassion of the ancestors (Buddhas), it is like a person holding a candle walking on the street (can only illuminate others, not illuminate oneself). Master Zhi said, 'This narrates the lineage of Yunmen Wenyan.' Deshan Xuanjian's stick, Linji Yixuan's shout, uniquely surpassing heaven and earth, able to sweep away everything. From beginning to end, who cares if you randomly distinguish; a talkative teacher cannot explain it clearly. Responding to the occasion, seizing the opportunity, the rapid Zen sparks are like lightning. Heaven and earth are only held in the palm of the hand, the heads of the spirits of bamboo and wood must be split. Sometimes guest and host dialogue, sometimes careful selection, greatly displaying the function of the Zen school to distinguish the correct eye. The three mysteries and three essentials are used appropriately, the four sentences and hundred negations all at once
鏟。勸同袍。莫強會。少俊依前或窒礙。不知宗脈莫漫汗。永劫長沉生死海。難逢難遇又難聞。猛烈身心快通泰。芝曰。此敘德山臨濟宗派也。慈明有善侍者。號稱明眼悅。聞芝之風。自石霜至大愚入室。芝趯出履一隻。善退身而立。芝俯取履。善輒踏倒。芝起面壁。以手點津。連畫其壁三。善瞠立其後。芝旋轉以履打。至法堂。善曰。與么為人。瞎卻一城人眼在。又有僧。稱講金剛經。問曰。如是信解。不生法相如何。時有狗臥繩床前。芝趯之。狗起去。問僧解么。僧曰不解。芝曰。若解即成法相。作偈曰。沙里無油事可哀。翠巖嚼飯餵嬰孩。一朝好惡知端的。始覺從前滿面灰。嘉祐之初示寂。塔于西山。
贊曰。大愚翠巖皆余故園。少時往來兩山之間。有老衲大父友也。言芝無恙時事曰。眾未嘗登三十輩。屋老常以木拄將傾處。過者疑將壓焉。芝提笠日走。城郭村落。寺如傳舍。粥飯亦有不繼時。追繹其高韻。作偈曰。廬山殿閣如產生。食堂處處禪床折。我此三門如冷灰。盡日長廊捲風葉。
禪林僧寶傳卷第十六 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十七
宋明白庵居沙門 惠洪 撰
浮山遠禪師
禪師名法遠。鄭圃田人也。出於王
【現代漢語翻譯】 現代漢語譯本 『鏟。勸同袍。莫強會。少俊依前或窒礙。不知宗脈莫漫汗。永劫長沉生死海。難逢難遇又難聞。猛烈身心快通泰。』 芝曰：『此敘述的是德山（Deshan）和臨濟（Linji）的宗派。』慈明（Ciming）有一位優秀的侍者，號稱『明眼悅』。聽聞了楊岐方會（Yangqi Fanghui，芝）的風采，從石霜（Shishuang）來到大愚（Dayu）入室。楊岐方會踢出一隻鞋子，善退身而立。楊岐方會俯身取鞋，善隨即將其踏倒。楊岐方會起身面壁，用手點津，連續在墻上畫了三次。善瞠目結舌地站在其後。楊岐方會轉過身用鞋子打他，一直打到法堂。善說：『像這樣為人，要瞎掉一城人的眼睛啊！』 又有一位僧人，自稱講解《金剛經》。問：『像這樣信解，不生法相，該如何理解？』當時有一隻狗臥在繩床前，楊岐方會踢了它一下，狗起身離開了。問僧人：『解嗎？』僧人說：『不解。』楊岐方會說：『若解了就成了法相。』作偈曰：『沙里無油事可哀，翠巖嚼飯餵嬰孩。一朝好惡知端的，始覺從前滿面灰。』嘉祐之初圓寂，塔位於西山。 贊曰：大愚（Dayu）、翠巖（Cuiyan）都是我以前的故園，年少時常往來於兩山之間。有位老衲是我祖父的朋友，他說楊岐方會無恙時的事情：眾人從未登上三十輩，屋子年久失修，常常用木頭支撐著將要倒塌的地方，路過的人懷疑它將要倒塌。楊岐方會戴著斗笠，每日奔走于城郭村落，寺廟如同傳舍，粥飯有時也接濟不上。追憶他高尚的韻致，作偈曰：『廬山殿閣如產生，食堂處處禪床折。我此三門如冷灰，盡日長廊捲風葉。』 《禪林僧寶傳》卷第十六 《卍新續藏》第 79 冊 No. 1560 《禪林僧寶傳》 《禪林僧寶傳》卷第十七 宋明白庵居沙門 惠洪 撰 浮山遠禪師 禪師名法遠（Fayuan），鄭州圃田人，姓王。
【English Translation】 English version 'Shovel. Advise fellow monks. Do not force gatherings. Young talents may still encounter obstacles. If you do not know the lineage, do not sweat aimlessly. You will be forever submerged in the sea of birth and death. It is rare to encounter, rare to meet, and rare to hear. With fierce mind and body, quickly attain thorough understanding.' Zhi said: 'This describes the lineages of Deshan and Linji.' Ciming had an excellent attendant, known as 'Bright-eyed Yue'. Hearing of Yangqi Fanghui (Zhi)'s reputation, he came from Shishuang to Dayu to enter his room. Yangqi Fanghui kicked out a shoe, and Shan retreated and stood. Yangqi Fanghui bent down to pick up the shoe, and Shan immediately knocked him down. Yangqi Fanghui got up and faced the wall, pointing at it with his hand, drawing on the wall three times in a row. Shan stood behind him, dumbfounded. Yangqi Fanghui turned around and hit him with the shoe, all the way to the Dharma hall. Shan said: 'To act like this is to blind the eyes of the people in the whole city!' There was also a monk who claimed to lecture on the Diamond Sutra. He asked: 'How can one understand such faith and understanding without generating Dharma characteristics?' At that time, a dog was lying in front of the rope bed. Yangqi Fanghui kicked it, and the dog got up and left. He asked the monk: 'Do you understand?' The monk said: 'I do not understand.' Yangqi Fanghui said: 'If you understand, you will form Dharma characteristics.' He composed a verse: 'It is sad that there is no oil in the sand, Cuiyan chews rice to feed infants. Once you know the truth of good and evil, you will realize that your face was covered in ashes before.' He passed away at the beginning of Jiayou, and his pagoda is located in Xishan. Eulogy: Dayu and Cuiyan were both my former gardens. When I was young, I often traveled between the two mountains. An old monk, a friend of my grandfather, said about Yangqi Fanghui's affairs when he was well: The crowd never climbed to the thirtieth generation, the house was old and often supported with wood where it was about to collapse, and passersby suspected it would collapse. Yangqi Fanghui wore a bamboo hat and walked daily in cities and villages, the temple was like a post station, and sometimes there was not enough congee and rice. Recalling his noble charm, I composed a verse: 'The pavilions of Mount Lu are like natural creations, the meditation beds in the dining hall are broken everywhere. My three gates are like cold ashes, and the wind sweeps the leaves in the long corridor all day long.' The Biography of Monks and Treasures of the Zen Forest, Volume 16 Wan New Continued Collection, Volume 79, No. 1560, The Biography of Monks and Treasures of the Zen Forest The Biography of Monks and Treasures of the Zen Forest, Volume 17 Composed by Huihong, a Layman of Mingbai Hermitage in the Song Dynasty Zen Master Fayuan of Fushan The Zen Master's name was Fayuan, a native of Putian, Zhengzhou, with the surname Wang.
氏。年十九。游并州。見三交嵩禪師。求出世法。嵩曰。汝當剃落。墮三寶數。乃可受法。遠曰。法有僧俗乎。嵩曰。與其為俗。曷若為僧。僧則能續佛壽命故也。於是斷髮。受具足戒。謁汾州昭公。又謁汝海省公。皆受記莂。天禧中。游襄漢隋郢。至大陽。機語與明安延公相契。延嘆曰。吾老矣。洞上一宗。遂竟無人耶。以平生所著直裰皮履。示之。遠曰。當爲持此衣履。求人付之如何。延許之曰。他日果得人。出吾偈為證。偈曰。楊廣山前草。憑君待價焞。異苗翻茂處。深密固靈根。其尾云。得法者。潛眾十年。方可闡揚。遠拜受辭去。依滁州瑯瑘覺禪師。應舒州太平興國寺請。說法為省公之嗣。次住姑蘇天平山。又住浮山。既老退休于會聖巖。因閱班固九流。遂擬之作九帶。敘佛祖教義。博採先德機語。參同印證。其一曰。佛正法眼帶。其二曰。佛法藏帶。其三曰。理貫帶。其四曰。事貫帶。其五曰理事縱橫帶。其六曰屈曲帶。其七曰妙挾兼帶。其八曰金針雙鎖帶。其九曰。平懷常實帶。學者既已傳誦。遠曰。若據圓極法門。本具十數。今此九帶。已為諸人說了。更有一帶。還見得么。若也見得親切分明。卻請出來。說看。說得分明。許汝通前九帶圓明道眼。若見不親切。說不相應。唯依吾語。而為己解。則名
{ "translations": [ "釋遠，十九歲時遊歷并州，拜見三交嵩禪師，尋求出世之法。嵩禪師說：『你應該剃度出家，加入僧團，才能接受佛法。』釋遠問：『佛法有僧俗之分嗎？』嵩禪師說：『與其做在家之人，何不選擇出家為僧？因為僧人能夠延續佛的壽命。』於是釋遠剃髮，受了具足戒。之後拜見了汾州昭公，又拜見了汝海省公，都得到了他們的印可。天禧年間，他遊歷襄漢隋郢等地，到達大陽時，與明安延公的禪機十分契合。延公感嘆道：『我老了，難道洞山一宗就要後繼無人了嗎？』於是將他平生所著的直裰（僧衣）和皮履（鞋子）展示給釋遠。釋遠說：『我應當拿著這些衣履，去尋找合適的人交付，您看如何？』延公答應說：『將來如果真的找到了合適的人，就拿出我的偈頌作為憑證。』偈頌說：『楊廣山前的草，憑你等待時價。異苗翻茂盛之處，深密堅固是靈根。』偈頌的結尾說：『得到佛法的人，要潛藏於眾人之中十年，才可以開始弘揚佛法。』釋遠拜受后辭別，依止滁州瑯瑘覺禪師。應舒州太平興國寺的邀請，前去說法，被認為是省公的繼承人。之後又住在姑蘇天平山，又住在浮山。年老后在會聖巖退休。因為閱讀了班固的《九流》，於是模仿它創作了《九帶》，敘述佛祖的教義，廣泛採納前代高僧的禪機妙語，互相參照印證。第一條叫做『佛正法眼帶』，第二條叫做『佛法藏帶』，第三條叫做『理貫帶』，第四條叫做『事貫帶』，第五條叫做『理事縱橫帶』，第六條叫做『屈曲帶』，第七條叫做『妙挾兼帶』，第八條叫做『金針雙鎖帶』，第九條叫做『平懷常實帶』。學人們已經傳誦開來，釋遠說：『如果根據圓滿至極的法門來說，本來就具備十個方面，現在這九帶，已經為你們說過了。還有一條帶，你們能見到嗎？如果能見到並且親切分明，就請拿出來，說給大家聽聽。如果說得清楚明白，就允許你通達前面九帶的圓明道眼。如果見得不親切，說得不相應，只是按照我的話語，作為自己的理解，那就叫做……』", "現代漢語譯本：", "釋遠，十九歲時遊歷并州，拜見三交嵩禪師，尋求出世之法。嵩禪師說：『你應該剃度出家，加入僧團，才能接受佛法。』釋遠問：『佛法有僧俗之分嗎？』嵩禪師說：『與其做在家之人，何不選擇出家為僧？因為僧人能夠延續佛的壽命。』於是釋遠剃髮，受了具足戒。之後拜見了汾州昭公，又拜見了汝海省公，都得到了他們的印可。天禧年間，他遊歷襄漢隋郢等地，到達大陽時，與明安延公的禪機十分契合。延公感嘆道：『我老了，難道洞山一宗就要後繼無人了嗎？』於是將他平生所著的直裰（僧衣）和皮履（鞋子）展示給釋遠。釋遠說：『我應當拿著這些衣履，去尋找合適的人交付，您看如何？』延公答應說：『將來如果真的找到了合適的人，就拿出我的偈頌作為憑證。』偈頌說：『楊廣山前的草，憑你等待時價。異苗翻茂盛之處，深密堅固是靈根。』偈頌的結尾說：『得到佛法的人，要潛藏於眾人之中十年，才可以開始弘揚佛法。』釋遠拜受后辭別，依止滁州瑯瑘覺禪師。應舒州太平興國寺的邀請，前去說法，被認為是省公的繼承人。之後又住在姑蘇天平山，又住在浮山。年老后在會聖巖退休。因為閱讀了班固的《九流》，於是模仿它創作了《九帶》，敘述佛祖的教義，廣泛採納前代高僧的禪機妙語，互相參照印證。第一條叫做『佛正法眼帶』，第二條叫做『佛法藏帶』，第三條叫做『理貫帶』，第四條叫做『事貫帶』，第五條叫做『理事縱橫帶』，第六條叫做『屈曲帶』，第七條叫做『妙挾兼帶』，第八條叫做『金針雙鎖帶』，第九條叫做『平懷常實帶』。學人們已經傳誦開來，釋遠說：『如果根據圓滿至極的法門來說，本來就具備十個方面，現在這九帶，已經為你們說過了。還有一條帶，你們能見到嗎？如果能見到並且親切分明，就請拿出來，說給大家聽聽。如果說得清楚明白，就允許你通達前面九帶的圓明道眼。如果見得不親切，說得不相應，只是按照我的話語，作為自己的理解，那就叫做……』" ], "english_translations": [ 'Shi Yuan, at the age of nineteen, traveled to Bingzhou and met Zen Master Sanjiao Song, seeking the Dharma of transcending the world. Zen Master Song said, \'You should shave your head and join the Sangha (monastic community), then you can receive the Dharma.\' Shi Yuan asked, \'Does the Dharma have distinctions between monastic and lay people?\' Zen Master Song said, \'Rather than being a layperson, why not choose to become a monk? Because monks can continue the life of the Buddha.\' So Shi Yuan shaved his head and received the complete precepts (ordination). After that, he visited Zhao Gong of Fenzhou and also visited Sheng Gong of Ruhai, and both received their approval. During the Tianxi period, he traveled to Xianghan, Sui, and Ying, and when he arrived at Dayang, his Zen insights were very compatible with Mingan Yan Gong. Yan Gong sighed, \'I am old, is it that the Dongshan (Caodong) lineage will have no successors?\'. Then he showed Shi Yuan the straight-seamed robe (zhichuo) and leather shoes (pili) he had worn all his life. Shi Yuan said, \'I should take these clothes and shoes to find a suitable person to hand them over, what do you think?\' Yan Gong agreed, saying, \'If you really find a suitable person in the future, take out my verse as proof.\' The verse said: \'The grass in front of Yangguang Mountain, rely on you to wait for the price. Where the different seedlings flourish, the deep and solid is the spiritual root.\' The end of the verse said: \'The one who obtains the Dharma should hide among the people for ten years before he can begin to promote the Dharma.\' Shi Yuan bowed and took his leave, relying on Zen Master Langye Jue of Chuzhou. In response to the invitation of Taiping Xingguo Temple in Shuzhou, he went to preach the Dharma and was considered the successor of Sheng Gong. After that, he lived on Tianping Mountain in Gusu, and then lived on Fushan. In his old age, he retired to Huisheng Rock. Because he read Ban Gu\'s \'Nine Schools\', he imitated it and created the \'Nine Belts\', narrating the teachings of the Buddha and widely adopting the Zen sayings of previous eminent monks, referring to and verifying each other. The first is called \'Buddha\'s Correct Dharma Eye Belt\', the second is called \'Buddha\'s Dharma Treasure Belt\', the third is called \'Principle Penetration Belt\', the fourth is called \'Affair Penetration Belt\', the fifth is called \'Principle and Affair Horizontal and Vertical Belt\', the sixth is called \'Curved Belt\', the seventh is called \'Subtle Inclusion Belt\', the eighth is called \'Golden Needle Double Lock Belt\', and the ninth is called \'Peaceful Mind Constant Reality Belt\'. The students have already spread it, and Shi Yuan said, \'If according to the perfect and ultimate Dharma gate, it originally has ten aspects, now these nine belts have already been spoken to you. Is there still one belt that you can see? If you can see it and it is intimate and clear, please take it out and tell everyone. If you can speak clearly and understandably, you will be allowed to understand the complete and bright Dharma eye of the previous nine belts. If you do not see it intimately and speak inappropriately, and only use my words as your own understanding, then it is called...\'", "English version:" ] }
謗法。大眾到此如何。眾無語。遠叱去之。舉僧問夾山。如何是夾山境。答曰猿抱子歸青嶂后。鳥銜花落碧巖前。法眼曰。我二十年來。將作境語會。遠曰不作境會。作么生會。僧曰。師意如何。曰。犀因玩月文生角。像被雷驚花入牙(或遠云。直饒不作境語會。亦未會在。何謂也云犀因玩月文生角。像被雷驚花入牙也)。遠玉骨插額。目光外射。狀如王孫。凜然可畏。初歐陽文忠公。聞遠奇逸。造其室。未有以異之。與客棋。遠坐其旁。文忠收局。請遠因棋說法。乃鳴鼓升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音當機不讓。若是綴五饒三。又通一路始得。有一般底。只解閉門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞逴斡。所以道。肥邊易得。瘦肚難求思。行則往往失黏。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道黑白未分時一著。落在什麼處。良久曰。從前十九路。迷悟幾多人。文忠嘉嘆久之。遠偈語妙密。諸方服其工作。三交嵩公贊曰。黃金打作鍮石箸。白玉碾成象牙梳。千手大悲拈不動。無言童子暗嗟吁。又作明安延公贊。曰。黑狗爛銀蹄。白象崑崙騎。於斯二無礙。木馬火中嘶。遠雅自稱柴石野人。歿時已七十餘。少時與達觀穎公。薛大頭七八輩游蜀。幾遭橫逆。
【現代漢語翻譯】 謗法（誹謗佛法）。大眾到此如何應對？眾皆無語。遠禪師呵斥他們離開。一位僧人問夾山（地名，也指夾山善會禪師）：『如何是夾山境？』夾山回答說：『猿抱子歸青嶂后，鳥銜花落碧巖前。』法眼（法眼文益禪師）說：『我二十年來，一直將此理解為境語。』遠禪師說：『不作境語會，又該如何理解？』僧人問：『師父您意下如何？』法眼說：『犀因玩月文生角，像被雷驚花入牙（或者遠禪師說：直饒不作境語會，亦未曾在。何謂也？云犀因玩月文生角，像被雷驚花入牙也）。』遠禪師玉骨插額，目光外射，狀如王孫，凜然可畏。當初歐陽文忠公（歐陽修），聽聞遠禪師奇逸，拜訪他的住所，卻未發現特別之處。歐陽修與客人下棋，遠禪師坐在旁邊。文忠公收局，請遠禪師借棋說法，遠禪師於是鳴鼓升座說：『若論此事，如兩家著棋相似。何謂也？敵手知音當機不讓。若是綴五饒三，又通一路始得。有一般底，只解閉門作活，不會奪角沖關。硬節與虎口齊彰，局破后徒勞逴斡。所以道：肥邊易得，瘦肚難求思。行則往往失黏，心粗而時時頭撞。休夸國手，謾說神仙。贏局輸籌即不問，且道黑白未分時一著，落在什麼處？』良久說：『從前十九路，迷悟幾多人。』文忠公嘉嘆許久。遠禪師偈語妙密，諸方欽佩他的作品。三交嵩公贊曰：『黃金打作鍮石箸，白玉碾成象牙梳。千手大悲拈不動，無言童子暗嗟吁。』又作明安延公贊曰：『黑狗爛銀蹄，白象崑崙騎。於斯二無礙，木馬火中嘶。』遠禪師雅自稱柴石野人，去世時已七十餘歲。年輕時與達觀穎公、薛大頭等七八人游蜀，幾次遭遇橫禍。
【English Translation】 Slandering the Dharma (defaming the Buddha's teachings). How should the assembly respond to this? The assembly remained silent. Zen Master Yuan scolded them to leave. A monk asked Jiashan (place name, also referring to Zen Master Jiashan Shanhui): 'What is the realm of Jiashan?' Jiashan replied: 'Monkeys embrace their young returning behind the green peaks, birds carry flowers dropping before the blue cliffs.' Fayan (Zen Master Fayan Wenyi) said: 'For twenty years, I have always understood this as language about realms.' Zen Master Yuan said: 'If not understood as language about realms, how should it be understood?' The monk asked: 'What is your intention, Master?' Fayan said: 'The rhinoceros grows a horn patterned from playing with the moon, the elephant gets flowers embedded in its tusks from being startled by thunder (or Zen Master Yuan said: Even if not understood as language about realms, it is still not understood. What is meant by saying the rhinoceros grows a horn patterned from playing with the moon, the elephant gets flowers embedded in its tusks from being startled by thunder?).' Zen Master Yuan's jade-like bones protruded from his forehead, his gaze shot outwards, his appearance was like a prince, awe-inspiring and formidable. Initially, Ouyang Wenzhong Gong (Ouyang Xiu), hearing of Zen Master Yuan's extraordinary talent, visited his residence but found nothing particularly special. Ouyang Xiu played chess with a guest, and Zen Master Yuan sat beside them. Wenzhong Gong finished the game and asked Zen Master Yuan to expound the Dharma using the chess game as an analogy. Zen Master Yuan then beat the drum and ascended the seat, saying: 'If we discuss this matter, it is like two families playing chess. What is meant by this? Opponents who are kindred spirits do not yield when the opportunity arises. If one adds five and gives three, then one must open up a new path. There are those who only know how to make a living behind closed doors and do not know how to seize corners and break through barriers. Stubborn knots are as prominent as a tiger's mouth, and after the game is broken, it is futile to rush about. Therefore, it is said: A fat side is easy to obtain, but a lean belly is difficult to seek. When moving, one often loses connection, and with a coarse mind, one constantly bumps one's head. Stop boasting about being a national champion, and stop talking about being a divine immortal. Winning or losing the game is not the question, but where does the first move land when black and white are not yet distinguished?' After a long silence, he said: 'From the past nineteen paths, how many people have been deluded or enlightened?' Wenzhong Gong praised him for a long time. Zen Master Yuan's verses were wonderfully profound, and all quarters admired his work. Sanjiao Song Gong praised him, saying: 'Gold is used to make brass chopsticks, white jade is ground into ivory combs. The Thousand-Handed Great Compassionate One cannot pick them up, and the speechless child sighs secretly.' He also made a eulogy for Ming'an Yan Gong, saying: 'A black dog with rotten silver hooves, a white elephant riding on Kunlun Mountain. In this, the two are without obstruction, a wooden horse neighs in the fire.' Zen Master Yuan modestly called himself a firewood-and-stone rustic. He was over seventy years old when he passed away. In his youth, he traveled to Sichuan with Daguan Ying Gong, Xue Datou, and seven or eight others, and encountered several misfortunes.
遠以智脫之。眾以其曉吏事。號遠錄公。
投子青禪師
禪師名義青。本青杜人。李氏子也。七齡穎異。去妙相寺出家。十五試法華經。得度為大僧。其師使習百法論。嘆曰。三祗涂遠。自困何益哉。入洛中聽華嚴五年。反觀文字。一切如肉受串。處處同其義味。嘗講至諸林(或作楮林)菩薩偈曰。即心自性。忽猛省曰。法離文字。寧可講乎。即棄去遊方。至浮山。時圓鑒遠禪師退席。居會聖巖。遠夢得俊鷹畜之。既覺而青適至。遠以為吉徴。加意延禮之。留止三年。遠問曰。外道問佛。不問有言。不問無言時如何。世尊默然。汝如何會。青擬進語。遠驀以手掩其口。於是青開悟。拜起。遠曰。汝妙悟元機耶。對曰。設有妙悟。也須吐卻。時有資侍者在旁曰。青華嚴今日。如病得汗。青回顧曰。合取狗口。汝更忉忉。我即便嘔。服勤又三年。圓鑒以大陽皮履布直裰付之曰。代吾續洞上之風。吾住世非久。善自護持。無留此間。青遂辭出山。閱大藏於廬山慧日寺。熙寧六年還龍舒。道俗請住白雲山海會寺。計其得法之歲。至此適幾十年。又八年移住投子山。道望日遠禪者日增。潛通暗證者比比有之。異苗翻茂。果符前讖。青平生不畜長物。弊衲楮衾而已。初開山慈濟有記曰。吾塔若紅。是吾再來。邦人偶修
飾其塔。作瑪瑙色。未幾而青領院事。山中素無水。眾每以為病。忽有泉出山石間。甘涼清潔。郡守賀公。名為再來泉。元豐六年四月末。示微疾。以書辭郡官諸檀越。五月四日。盥沐升座。別眾罷。寫偈曰。兩處住持無可助道。珍重諸人不須尋討。遂泊然而化。阇維收舍利靈骨。以閏六月。塔于寺之西北。三峰庵之後。閱世五十有二。坐三十有七夏。無為子楊杰。為贊其像曰。一隻履。兩牛皮。金烏啼處木雞飛。半夜賣油翁發笑。白頭生得黑頭兒(一本云。黑頭生得白頭兒)。有得法上首一。名道楷禪師。
天寧楷禪師
禪師名道楷。沂州沂水人。生崔氏。為人剛勁孤硬。自其少時。即能辟榖學道。隱伊陽山中。后游京師。籍名術臺寺。試所習。得度具戒。謁青華嚴於淮山海會。問。佛祖言句。如家常茶飯。離此之外。別有為人言句也無。青曰。汝道寰中天子來。還假禹湯堯舜也無。楷擬酬之。青以拂子摵之。曰。汝發意來。早有二十棒也。於是。楷悟旨于言下。再拜即去。青呼曰。且來。楷亦不顧。青曰。汝到不疑之地耶。楷以手掩耳。后掌眾食。青問。廚務勾當良苦。對曰不敢。曰。汝炊飯耶。煮粥耶。對曰。人工淘米著火。行者煮粥炊飯。曰。汝作什麼。對曰。和尚慈悲。放他閑去。又嘗從青游
【現代漢語翻譯】 現代漢語譯本： 飾其塔（埋葬舍利的建築物）。建成瑪瑙的顏色。不久之後，他開始管理青領院的事務。山中向來沒有水源，眾人都為此感到困擾。忽然有泉水從山石間涌出，甘甜清涼潔凈。郡守賀公，將其命名為再來泉。元豐六年四月末，禪師略感不適，寫信辭別郡官和各位檀越（施主）。五月四日，禪師沐浴更衣后升座，與眾人告別完畢，寫下偈語說：『兩處住持（指不同的寺廟）都無法幫助我悟道，珍重各位，不必再尋訪我。』 於是安詳圓寂。荼毗（火化）后，收集到舍利（遺骨）靈骨，在閏六月，建塔于寺廟的西北方，三峰庵的後面。世壽五十二歲，坐禪三十七個夏天。無為子楊杰，為禪師的畫像題贊說：『一隻鞋，兩塊牛皮，金烏啼叫的地方木雞飛舞。半夜賣油翁發出笑聲，白頭髮竟然生出黑頭髮（另一版本說：黑頭髮竟然生出白頭髮）。』 有得法的首座弟子一人，名叫道楷禪師。 天寧楷禪師 禪師名道楷，是沂州沂水人，姓崔。為人剛強耿直。從年少時，就能斷絕穀物，學習道法，隱居在伊陽山中。後來遊歷京師，在術臺寺登記，通過考試，得到度牒，受具足戒。前往淮山海會，拜見青華嚴禪師，問道：『佛祖的言語，就像家常便飯一樣。除此之外，還有特別的為人說法嗎？』 青華嚴禪師說：『你說寰宇中的天子來了，還需要禹、湯、堯、舜嗎？』 道楷禪師想要回答，青華嚴禪師用拂塵打了他一下，說：『你發心前來，早就該打你二十棒了。』 於是，道楷禪師在言語之下領悟了禪旨，再次拜謝后離去。青華嚴禪師呼喚道：『且慢！』 道楷禪師也不回頭。青華嚴禪師說：『你到達不疑惑的境地了嗎？』 道楷禪師用手摀住耳朵。後來，道楷禪師掌管大眾的飲食。青華嚴禪師問：『管理廚房事務很辛苦吧？』 道楷禪師回答說：『不敢。』 青華嚴禪師問：『是你煮飯呢，還是煮粥呢？』 道楷禪師回答說：『是工人淘米點火，行者煮粥做飯。』 青華嚴禪師問：『你做什麼？』 道楷禪師回答說：『和尚慈悲，放他們閑著去了。』 又曾經跟隨青華嚴禪師遊歷。
【English Translation】 English version: He adorned his stupa (a building for burying relics), making it the color of agate. Not long after, he began managing the affairs of Qingling Monastery. There was no water in the mountains, which everyone found troublesome. Suddenly, a spring emerged from the rocks, sweet, cool, and clean. Prefect He named it 'Re-emerging Spring'. At the end of the fourth month of the sixth year of Yuanfeng, he showed slight illness. He wrote letters to resign from his official position and bid farewell to the lay patrons (danyue). On the fourth day of the fifth month, he bathed and ascended the seat, bidding farewell to the assembly. He wrote a verse saying: 'Dwelling in two places (referring to different temples) cannot help me to enlightenment. Cherish everyone, there is no need to seek me out.' Then he passed away peacefully. After cremation (dhajavi), his relics (sarira) and spiritual bones were collected. In the intercalary sixth month, a stupa was built to the northwest of the temple, behind the Three Peaks Hermitage. He lived for fifty-two years and sat in meditation for thirty-seven summers. Wuweizi Yang Jie wrote a eulogy for his portrait, saying: 'One shoe, two pieces of cowhide, where the golden crow crows, the wooden rooster dances. In the middle of the night, the oil seller laughs, white hair grows from black hair (another version says: black hair grows from white hair).' He had one leading disciple who attained the Dharma, named Chan Master Daokai. Chan Master Daokai of Tianning Monastery The Chan Master's name was Daokai, a native of Yishui in Yizhou, with the surname Cui. He was strong and upright. From a young age, he was able to abstain from grains and study the Dao, living in seclusion in the Yiyang Mountains. Later, he traveled to the capital and registered at Shutai Temple. He passed the examination, received ordination, and took the full precepts. He went to Huaishan Haihui to visit Chan Master Qing Huayan and asked: 'The words of the Buddhas and Patriarchs are like everyday tea and rice. Apart from this, are there any special words for guiding people?' Qing said: 'You say the emperor of the universe has arrived, do we still need Yu, Tang, Yao, and Shun?' Daokai intended to respond, but Qing struck him with a whisk, saying: 'You came with this intention, you should have been hit twenty times already.' Thereupon, Daokai understood the meaning of Chan under the words, bowed again, and left. Qing called out: 'Wait!' Daokai did not turn back. Qing said: 'Have you reached the state of no doubt?' Daokai covered his ears with his hands. Later, Daokai was in charge of the food for the assembly. Qing asked: 'Managing the kitchen must be hard?' Daokai replied: 'I dare not.' Qing asked: 'Do you cook rice or porridge?' Daokai replied: 'The workers wash the rice and light the fire, the practitioners cook the porridge and rice.' Qing asked: 'What do you do?' Daokai replied: 'The abbot is compassionate and lets them rest.' He also once traveled with Qing.
園。青以拄杖付楷曰。理合與么。對曰。與和尚提鞋挈杖。不為分外。曰。有同行在。對曰。那一人不受教。青遂休去。至晚青謂曰。早來說話未盡。對曰。更請舉看。青曰。卯生日戌生月。楷即點燈來曰。上來下去。總不空然。對曰。在左右。理合如此。曰。奴兒婢子。誰家屋裡無。對曰。和尚尊年。闕他不可。曰與么慇勤。對曰。報恩有分。元豐五年。北還沂。閑居馬鞍山。遂出世說法。初住沂州之仙洞。后遷西洛之招提龍門。又遷住郢州之大陽。隋州之大洪。皆一時名公卿。為之勸請。洞上之風大震西北。崇寧三年有 詔。住東京十方凈因禪院。大觀元年冬。移住天寧。差中使押入。不許辭免。俄開封尹李孝壽奏。楷道行卓冠叢林。宜有以褒顯之。即賜紫伽梨。號定照禪師。楷焚香謝恩罷。上表辭之。曰。伏蒙聖慈。特差彰善閣。祗候譚禎。賜臣定照禪師號。及紫衣牒一道。臣感戴 睿恩。已即時焚香升座。仰祝 聖壽訖。伏念臣行業迂疏。道力綿薄。常發誓愿。不受利名。堅持此意。積有歲年。庶幾如此傳道。後來使人專意佛法。今雖蒙異恩。若遂忝冒。則臣自違素願。何以教人。豈能仰稱 陛下所以命臣住持之意。所有前件恩牒。不敢祇受。伏望聖慈察臣微悃。非敢飾詞。特賜俞允臣沒齒行道。上報 天恩
【現代漢語翻譯】 現代漢語譯本：園。青將拄杖交給楷，說：『理應如此嗎？』楷回答說：『為和尚您提鞋拿杖，不算過分。』青說：『有同伴在。』楷回答說：『哪一個人不受教誨？』青於是停止了談話。到了晚上，青對楷說：『早晨說的話還沒有說完。』楷回答說：『請您繼續說。』青說：『卯日出生，戌月出生。』楷立刻點燈來說：『上來下去，總不會是空無所有。』楷回答說：『在左右，理應如此。』青說：『奴僕婢女，誰家沒有？』楷回答說：『和尚您年事已高，缺少他們可不行。』青說：『這麼慇勤。』楷回答說：『報恩是我的本分。』元豐五年，他北還沂州，閑居在馬鞍山，於是出世說法。最初住在沂州的仙洞，後來遷到西洛的招提龍門，又遷住郢州的大陽，隋州的大洪，都是當時的名公卿為他勸請。洞上的宗風大震西北。崇寧三年，有詔令，住東京十方凈因禪院。大觀元年冬天，移住天寧，朝廷派遣中使押送他前往，不許辭免。不久，開封尹李孝壽上奏說：『楷的道行卓絕，堪稱叢林之冠，應該加以褒獎彰顯。』於是賜予紫伽梨（kāshāya，一種僧侶的法衣），號為定照禪師。楷焚香謝恩完畢，上表辭謝，說：『我蒙受聖上的慈悲，特地派遣彰善閣祗候譚禎，賜予我定照禪師的稱號，以及紫衣牒一道。我感激皇上的恩德，已經立刻焚香升座，遙祝聖上萬壽。我想到自己行業平庸，道力淺薄，常發誓愿，不接受利祿名聲，堅持這個意願，已經有很多年了。希望這樣來傳道，使後人專心於佛法。如今雖然蒙受特別的恩典，如果冒昧接受，那麼我就違背了自己一貫的願望，又怎麼能教導別人呢？又怎麼能符合陛下您讓我住持的用意呢？所有之前的恩牒，我不敢接受。希望聖上體察我微薄的誠意，並非敢於用華麗的辭藻來掩飾，特賜允許我終身修行，來報答皇上的天恩。』 English version: Yuan. Qing handed the staff to Kai and said, 'Should it be like this?' Kai replied, 'To carry shoes and a staff for you, venerable monk, is not excessive.' Qing said, 'There is a companion here.' Kai replied, 'Who would not accept instruction?' Qing then stopped talking. In the evening, Qing said to Kai, 'What I said this morning was not finished.' Kai replied, 'Please continue.' Qing said, 'Born on Mao day, born in Xu month.' Kai immediately lit the lamp and said, 'Up and down, it is never empty.' Kai replied, 'On the left and right, it should be so.' Qing said, 'Slaves and maids, which house does not have them?' Kai replied, 'Venerable monk, you are old, you cannot do without them.' Qing said, 'So diligent.' Kai replied, 'It is my duty to repay your kindness.' In the fifth year of Yuanfeng, he returned north to Yi, lived in seclusion on Ma'an Mountain, and then began to preach. He first lived in Xiandong in Yizhou, then moved to Zhaoti Longmen in Xiluo, and then moved to Dayang in Yingzhou and Dahong in Suizhou, all of which were requested by famous officials at the time. The Dongshang sect greatly shook the northwest. In the third year of Chongning, there was an imperial decree to live in the Shifang Jingyin Chan Monastery in Tokyo. In the winter of the first year of Daguan, he moved to Tianning, and the court sent an envoy to escort him there, not allowing him to refuse. Soon, Li Xiaoshou, the governor of Kaifeng, reported, 'Kai's Taoist practice is outstanding and the crown of the Sangha, and should be praised and honored.' Therefore, he was given a purple kāshāya (a monk's robe) and the title of 'Zen Master Dingzhao'. After Kai burned incense to thank the emperor, he submitted a memorial to decline, saying, 'I have received the kindness of the emperor, and specially sent Tan Zhen, the attendant of Zhangshan Pavilion, to grant me the title of Zen Master Dingzhao, and a purple robe certificate. I am grateful for the emperor's grace, and have immediately burned incense and ascended the seat to wish the emperor a long life. I think that my practice is mediocre and my Taoist power is weak. I have always vowed not to accept fame and fortune, and I have adhered to this wish for many years. I hope to preach in this way, so that future generations will focus on the Buddha Dharma. Now, although I have received special grace, if I presumptuously accept it, then I will violate my consistent wish, and how can I teach others? How can I live up to your Majesty's intention to let me be the abbot? I dare not accept all the previous grace certificates. I hope that the emperor will understand my humble sincerity, and dare not use flowery words to cover up, and specially allow me to practice Taoism for the rest of my life to repay the emperor's heavenly grace.'
【English Translation】 Yuan. Qing handed the staff to Kai and said, 'Should it be like this?' Kai replied, 'To carry shoes and a staff for you, venerable monk, is not excessive.' Qing said, 'There is a companion here.' Kai replied, 'Who would not accept instruction?' Qing then stopped talking. In the evening, Qing said to Kai, 'What I said this morning was not finished.' Kai replied, 'Please continue.' Qing said, 'Born on Mao day, born in Xu month.' Kai immediately lit the lamp and said, 'Up and down, it is never empty.' Kai replied, 'On the left and right, it should be so.' Qing said, 'Slaves and maids, which house does not have them?' Kai replied, 'Venerable monk, you are old, you cannot do without them.' Qing said, 'So diligent.' Kai replied, 'It is my duty to repay your kindness.' In the fifth year of Yuanfeng, he returned north to Yi, lived in seclusion on Ma'an Mountain, and then began to preach. He first lived in Xiandong in Yizhou, then moved to Zhaoti Longmen in Xiluo, and then moved to Dayang in Yingzhou and Dahong in Suizhou, all of which were requested by famous officials at the time. The Dongshang sect greatly shook the northwest. In the third year of Chongning, there was an imperial decree to live in the Shifang Jingyin Chan Monastery in Tokyo. In the winter of the first year of Daguan, he moved to Tianning, and the court sent an envoy to escort him there, not allowing him to refuse. Soon, Li Xiaoshou, the governor of Kaifeng, reported, 'Kai's Taoist practice is outstanding and the crown of the Sangha, and should be praised and honored.' Therefore, he was given a purple kāshāya (a monk's robe) and the title of 'Zen Master Dingzhao'. After Kai burned incense to thank the emperor, he submitted a memorial to decline, saying, 'I have received the kindness of the emperor, and specially sent Tan Zhen, the attendant of Zhangshan Pavilion, to grant me the title of Zen Master Dingzhao, and a purple robe certificate. I am grateful for the emperor's grace, and have immediately burned incense and ascended the seat to wish the emperor a long life. I think that my practice is mediocre and my Taoist power is weak. I have always vowed not to accept fame and fortune, and I have adhered to this wish for many years. I hope to preach in this way, so that future generations will focus on the Buddha Dharma. Now, although I have received special grace, if I presumptuously accept it, then I will violate my consistent wish, and how can I teach others? How can I live up to your Majesty's intention to let me be the abbot? I dare not accept all the previous grace certificates. I hope that the emperor will understand my humble sincerity, and dare not use flowery words to cover up, and specially allow me to practice Taoism for the rest of my life to repay the emperor's heavenly grace.'
上聞之。以付李孝壽。躬往諭 朝廷旌善之意。而楷確然不回。開封尹具以聞。上怒收付有司。有司知楷忠誠(一本知楷疏憃)。而適犯天威。問曰。長老枯瘁有疾乎。楷曰。平日有疾。今實無。又曰。言有疾。即於法免罪譴。楷曰。豈敢僥倖稱疾。而求脫罪譴乎。吏太息。於是受罰。著縫掖編管緇州。都城道俗。見者流涕。楷氣色閑暇。至緇州僦屋而居。學者益親。明年冬來放令自便。庵于芙蓉湖中。數百人環繞坐臥。楷慮禍(或作患之)。乃日各食粥一杯。不堪者稍稍去。在者猶百許人。政和七年冬 來賜所居庵額華嚴禪寺。明年五月十四日。無疾而歿。先寫偈付侍者曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。初楷在大陽。青華嚴遣果侍者。以大陽皮履直裰付之。楷以付襄州洞山道微。微退罷還浙東。歿于雙林小寺。今取以還鹿門山。建閣藏之曰藏衣。楷偈句精深有旨法。作五偈。述其門風。一曰妙唱不幹舌。偈曰。剎剎塵塵處處譚。不勞彈子善財參。空生也解通訊息。花雨巖前鳥不銜。二曰死蛇驚出草。偈曰日炙風吹草里埋。觸他毒氣又還乖。暗地若教開死口。長安依舊絕人來。三曰解針枯骨吟。偈曰。死中活得是非常。密用他家別有長。半夜髑髏吟一曲。
冰河紅𦦨卻清涼。四曰䥫鋸和三臺。偈曰。不是宮商調。誰人和一場。伯牙何所措。此曲舊來長。五曰古今無間。偈曰。一法元無萬法空。箇中那許悟圓通。將謂少林訊息斷。桃花依舊笑春風。楷舊隱與虎為鄰。虎嘗乳四子月餘。楷闞其出。往視之。腥臭不可言。竊攜其一還。虎得彘曳至。弄穴前伏地。喜見脊尾。但見三子怒。以足跑地吼。群鳥皆鳴翔其上。楷即放還之。其寄伊陽宰韓承議偈曰。老愛依山人事稀。虎馴庵畔怪來遲。寥寥石室塵埃滿。不知何日是歸期。又曰。數里無人到。山黃始覺秋。嵓間一覺睡。忘卻百年憂。
贊曰。宗門尚繼嗣。則若依彷世典禮。為之後者。為之子。遠使青續洞上已墜之綱。是也。然青楷父子。任重道遠。皆能刻苦。生死以之卒。勃然而興。賢矣哉。
禪林僧寶傳卷第十七 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十八
宋明白庵居沙門 惠洪 撰
大覺璉禪師
禪師名懷璉。字器之。漳州陳氏子也。初其母禱于泗州僧伽像。求得之。故其小字泗州。幼有遠韻。聦慧絕人。長為沙門。工翰墨聲稱甚著。遊方愛衡岳勝絕。館於三生藏有年。叢林號璉三生。聞南昌石門澄禪師者。五祖戒公之嫡子也。往拜謁。
【現代漢語翻譯】 現代漢語譯本：冰河紅色的落葉卻顯得清涼。四曰䥫鋸和三臺（不明確含義，可能指某種工具或場景）。偈語說：『不是宮廷雅樂的曲調，誰能與我和唱一場？』伯牙（俞伯牙，春秋時期著名琴師）又能怎麼辦呢？這首曲子由來已久。五曰古今沒有間隔。偈語說：『一法（指真如之法）原本空無，萬法也是空的，其中哪裡容許領悟圓滿通達的道理？』（如果）以為少林寺的訊息斷絕了，桃花依舊在春風中笑著開放。楷（人名，下同）過去隱居時與老虎為鄰，老虎曾經哺乳四隻幼崽一個多月。楷去偷看它們，腥臭的氣味難以形容。他偷偷地抱回一隻幼崽。老虎得到一隻豬，拖到洞穴前趴在地上，高興地搖著尾巴。只見剩下的三隻幼崽憤怒地用腳刨地吼叫，群鳥都在上面鳴叫飛翔。楷立刻把幼崽放了回去。他寄給伊陽縣宰韓承議的偈語說：『年老了喜愛依山而居，人情世事也變得稀少，老虎被馴服在庵堂旁邊，（這景象）奇怪得來得太遲了。空蕩蕩的石室裡塵埃堆滿，不知道哪一天才是迴歸之期。』又說：『幾里之內沒有人來，山野變得金黃才感覺到秋天來了。山崖間一覺睡醒，忘記了百年的憂愁。』 讚語說：宗門（指禪宗）還講究繼承，那就好像效仿世俗的典禮，為（先人）之後的人，就好像是（先人）的兒子一樣，（這樣才能）長遠地使青（青原行思禪師）延續洞上宗（曹洞宗）已經墜落的綱領。就是這個道理。然而青楷父子，任重道遠，都能刻苦努力，用生死來對待這件事，最終勃然興起。真是賢能啊。 《禪林僧寶傳》卷第十七 《卍新續藏》第79冊 No. 1560 《禪林僧寶傳》 《禪林僧寶傳》卷第十八 宋朝明白庵的居士沙門惠洪撰寫 大覺璉禪師 禪師名懷璉（人名），字器之（字），是漳州陳氏的兒子。當初他的母親向泗州僧伽（唐代高僧）的畫像祈禱，才得到他。所以他的小名叫泗州。他從小就有高遠的志向，聰明智慧超過常人。長大后出家為僧，擅長書法，名聲非常顯赫。他遊歷四方，喜愛衡山（南嶽衡山）的勝景，在三生藏（寺廟名）住了很多年，叢林中人稱他為璉三生。聽說南昌石門澄禪師（人名）是五祖戒公（五祖法演禪師的弟子）的嫡傳弟子，就前去拜見。
【English Translation】 English version: The red leaves of the icy river appear cool. Fourth is 'Tie Ju and San Tai' (unclear meaning, possibly referring to some tools or scenes). The verse says: 'It's not a tune of court music, who can harmonize with me in this performance?' What can Boya (Yu Boya, a famous Qin player in the Spring and Autumn period) do? This melody has been long-standing. Fifth is that there is no gap between ancient and modern times. The verse says: 'One Dharma (referring to the Dharma of Suchness) is originally empty, and all Dharmas are also empty, where is there room to comprehend the complete and thorough principle?' (If) thinking that the news of Shaolin Temple is cut off, the peach blossoms still smile in the spring breeze. Kai (personal name, same below) used to live in seclusion next to tigers, and the tiger once nursed four cubs for more than a month. Kai went to peek at them, and the stench was indescribable. He secretly took one cub back. The tiger got a pig, dragged it in front of the cave and lay down, wagging its tail happily. Only to see the remaining three cubs angrily pawing the ground and roaring, and flocks of birds were chirping and flying above. Kai immediately put the cub back. The verse he sent to Han Chengyi, the magistrate of Yiyang County, said: 'In old age, I love to live by the mountains, and human affairs have become rare. The tiger is tamed next to the hermitage, (this scene) is strangely late in coming. The empty stone room is full of dust, I don't know when is the day to return.' It also says: 'No one comes within a few miles, and I only feel autumn when the mountains turn yellow. I fall asleep for a while in the cliffs, forgetting the worries of a hundred years.' The praise says: The Zen school (referring to Zen Buddhism) still emphasizes succession, which is like imitating secular ceremonies, and the one who comes after (the predecessor) is like the son (of the predecessor), (so that) Qing (Zen Master Qingyuan Xingsi) can continue the already fallen outline of the Dongshan School (Caodong School) in the long run. That's the principle. However, the father and son Qing Kai have a long way to go and a heavy responsibility, and they can both work hard and treat this matter with life and death, and finally rise up vigorously. How virtuous! The Biography of Sangha Treasures in the Zen Forest, Volume 17 《Wan New Continued Collection》No. 1560, Volume 79, 《The Biography of Sangha Treasures in the Zen Forest》 The Biography of Sangha Treasures in the Zen Forest, Volume 18 Written by Huihong, a lay Buddhist monk of Mingbai Hermitage in the Song Dynasty Zen Master Dajue Lian The Zen master's name was Huai Lian (personal name), his courtesy name was Qizhi (courtesy name), and he was the son of the Chen family in Zhangzhou. At first, his mother prayed to the image of Sangha of Sizhou (a eminent monk in the Tang Dynasty) and obtained him. Therefore, his nickname was Sizhou. He had lofty aspirations since he was young, and his intelligence surpassed ordinary people. After growing up, he became a monk, and he was very famous for his calligraphy. He traveled around and loved the scenery of Hengshan (Mount Heng), and lived in Sanshengzang (name of a temple) for many years. People in the jungle called him Lian Sansheng. Hearing that Zen Master Shimen Cheng (personal name) of Nanchang was the direct disciple of Master Wuzu Jie Gong (disciple of Zen Master Wuzu Fayan), he went to visit him.
師事之十餘年。去游廬山圓通。又掌書記于訥禪師所。皇祐二年正月。有詔。住京師十方凈因禪院。二月十九日。召對化成殿。問佛法大意。奏對稱旨。賜號大覺禪師。齋畢傳宣。效南方禪林儀範。開堂演法。又宣左街副僧錄。慈雲大師清滿。啟白倡曰。帝苑春回。皇家會啟。萬乘既臨于舜殿。兩街獲奉于堯眉。爰當和煦之辰。正是闡揚之日。宣談祖道。上副宸衷。問答罷乃曰。古佛堂中曾無異說。流通句內誠有多談。得之者妙用無虧。失之者觸途成滯。所以溪山云月。處處同風。水鳥樹林。頭頭顯道。若向迦葉門下。直得堯風蕩蕩。舜日高明。野老謳歌。漁人鼓舞。當此之時。純樂無為之化。焉知有恁么事。皇情大悅。與璉問答詩頌。書以賜之。凡十有七篇。至和中。上書獻偈。乞歸老山中。偈曰。千簇雲山萬壑流。歸心終老此峰頭。餘生愿祝無疆壽。一炷清香滿石樓 上曰。山即如如體也。將安歸乎。不許。修撰孫覺莘老。書問宗教。璉答之書。其略曰。妙道之意。聖人嘗寓之於易。至周衰先王之法壞。禮義亡。然後奇言異術。間出而亂俗。迨我釋迦入中土。醇以第一義示人。而始末設為慈悲。以化眾生。亦所以趣時也。自生民以來。淳樸未散。則三皇之教簡而素春也。及情竇日鑿。則五帝之教詳而文夏也。時與
【現代漢語翻譯】 現代漢語譯本 追隨（禪師）十餘年。之後前往廬山圓通寺遊歷。又在訥禪師處擔任書記。皇祐二年正月，朝廷下詔，讓其主持京師十方凈因禪院。二月十九日，（皇帝）在化成殿召見，詢問佛法大意。（璉禪師）奏對切合聖意。皇帝賜號『大覺禪師』。齋飯完畢後傳旨，效仿南方禪林的儀軌規範，開堂演法。又宣佈（禪師）擔任左街副僧錄。慈雲大師清滿進言倡議道：『帝王御苑春意回暖，皇家盛會開啟。皇帝陛下親臨舜殿，兩街百姓有幸瞻仰堯眉。正當和煦之時，正是闡揚佛法之日。宣講祖師之道，以符合皇上的心意。』問答完畢后說：『古佛堂中從來沒有不同的說法，流通的語句中確實有很多談論。領悟的人，其妙用沒有虧損；迷失的人，處處都會遇到阻礙。所以溪山云月，處處都是一樣的風光；水鳥樹林，處處都在顯現真道。如果向迦葉門下看去，就能看到堯時的風氣浩蕩，舜時的陽光高照，百姓歌唱，漁人歡快起舞。在這個時候，完全是無為而治的快樂景象，哪裡知道還有這樣的事情呢？』皇帝非常高興，與璉禪師問答詩頌，並書寫下來賜給他，共有十七篇。至和年間，（璉禪師）上書獻偈，請求告老還鄉，回到山中。偈語說：『千山萬壑雲霧繚繞，我一心想在此峰頭終老。愿用餘生祝願皇上萬壽無疆，一炷清香飄滿石樓。』皇上說：『山就是如如不動的本體，你要回到哪裡去呢？』不準許。（當時）修撰孫覺莘老寫信詢問宗教方面的問題，璉禪師回信，大意是：『妙道的意義，聖人曾經寄託在《易經》中。到了周朝衰落，先王的法度敗壞，禮義淪喪，然後奇談怪論、旁門左道，不時出現擾亂民俗。等到我釋迦牟尼來到中土，完全用第一義來開示世人，並且始終以慈悲為懷，來教化眾生，這也是爲了適應時勢的需要。自從有了老百姓以來，淳樸的風氣還沒有消散，那麼三皇的教化就簡要而質樸，如同春天一樣。等到人們的情慾日益滋長，那麼五帝的教化就詳細而有文采，如同夏天一樣。』時勢與（教化）
【English Translation】 English version For more than ten years, he served his teacher. Later, he traveled to Yuangtong Temple on Mount Lu. He also served as a secretary for Chan Master Ne. In the first month of the second year of the Huangyou era, an imperial edict ordered him to reside at the Shifang Jingyin Chan Monastery in the capital. On the nineteenth day of the second month, he was summoned to the Huacheng Hall, where he was asked about the profound meaning of the Buddha-dharma. His responses pleased the emperor, who bestowed upon him the title of 'Greatly Enlightened Chan Master' (Dajue Chanshi). After the vegetarian meal, an announcement was made to emulate the practices of the Southern Chan monasteries, and he began to expound the Dharma. He was also appointed as the Deputy Sangha Registrar of the Left Street. The Venerable Qingman, the Ciyun Master, proposed, 'The imperial garden is returning to spring, and the royal assembly is opening. His Majesty has arrived at the Shun Hall, and the two streets are fortunate to behold the countenance of Yao. At this time of warmth and harmony, it is the very day to propagate the ancestral way. Proclaim the ancestral path to accord with the imperial will.' After the question and answer session, he said, 'In the ancient Buddha hall, there has never been a different teaching. Within the circulating phrases, there are indeed many discussions. Those who attain it, their wondrous function is without deficiency. Those who lose it, they encounter obstacles everywhere. Therefore, the streams, mountains, clouds, and moon are the same wind everywhere. The water birds and trees all reveal the Way. If one looks towards the lineage of Kashyapa (Jiaye), one will directly obtain the vastness of the Yao era and the brilliance of the Shun era. The old farmers sing, and the fishermen dance with joy. At this time, it is purely the transformation of non-action and bliss. How would one know of such a thing?' The emperor was greatly pleased and exchanged poems and praises with Lian, which he wrote down and bestowed upon him, totaling seventeen pieces. During the Zhihe era, he submitted a memorial and a verse, requesting to retire to the mountains in his old age. The verse said, 'Thousands of clusters of clouds and mountains, ten thousand ravines flow. My heart returns to grow old on this peak. I wish to use my remaining life to pray for boundless longevity, a stick of incense fills the stone tower.' The emperor said, 'The mountain is the Suchness (Ruru) body. Where will you return to?' He was not permitted. The compiler Sun Jue (Xinlao) wrote to inquire about religious matters. Lian replied in a letter, the gist of which was: 'The meaning of the wondrous Way, the sages once placed in the Book of Changes (Yi). When the Zhou dynasty declined, the laws of the former kings were destroyed, and ritual and righteousness were lost, then strange words and heterodox arts occasionally emerged to disturb customs. When Shakyamuni (Shijia) entered the Middle Kingdom, he purely used the First Principle (Diyi) to show people, and from beginning to end, he established compassion to transform sentient beings. This was also to adapt to the needs of the times. Since the beginning of the people, when simplicity had not yet dissipated, the teachings of the Three Sovereigns (Sanhuang) were simple and unadorned, like spring. When desires grew daily, the teachings of the Five Emperors (Wudi) were detailed and refined, like summer.' The times and (teachings)
世異。情隨日遷。故三王之教密而嚴秋也。昔商周之誥誓。後世學者。有所難曉。彼當時人民。聽之而不違。則俗與今如何也。及其弊而為秦漢也。則無所不至。而天下有不忍愿聞者。於是我佛如來。一推之以性命之理。教之以慈悲之行冬也。天有四時循環。以產生萬物。而聖人之教。迭相扶持。以化成天下。亦猶是而已矣。至其極也。皆不能無弊。弊跡也。道則一耳。要當有聖賢者。世起而救之也。自秦漢至今。千有餘歲。風俗靡靡愈薄。聖人之教裂而鼎立。互相詆訾。不知所從。大道寥寥莫知返。良可嘆也。璉雖以出世法度人。而持律嚴甚。上嘗賜以龍腦缽盂。璉對使者焚之曰。吾法以壞色衣。以瓦缽食。此缽非法。使者歸奏 上嘉嘆久之。璉居虔服玩。可以化寶坊也。而皆不為。獨于都城之西。為精舍。容百許人而已。有曉舜禪師。住棲賢。為郡吏臨以事民其衣。走依璉。璉館于正寢。而處偏室。執弟子禮。甚恭。王公貴人來候者。皆怪之。璉具以實對曰。吾少嘗問道于舜。今其不幸。其可以像服。二吾心哉。聞者歎服 仁廟知之。賜舜再落髮。仍居棲賢寺。治平中。璉再乞還山堅甚 英宗皇帝留之不可。詔許自便。璉既渡江。少留于金山西湖。遂歸老於四明之育王山廣利寺。四明之人。相與出力。建大閣藏所
【現代漢語翻譯】 現代漢語譯本：時代變遷，人情也隨著時間而改變。所以，三王（指夏禹、商湯、周文王）的教化在當時顯得周密而嚴謹，就像秋天一樣。過去商朝和周朝的誥令和誓言，後世的學者，有些難以理解。但當時的人民，聽了卻不會違背。那麼當時的社會風俗和現在又有什麼不同呢？等到它的弊端發展到秦漢時期，就變得無所不至，天下間有許多令人不忍心聽聞的事情。於是我佛如來，用闡述性命之理來開導世人，教導人們行慈悲之事，就像冬天一樣。天有四季循環，用來產生萬物；而聖人的教化，互相扶持，用來教化天下，也就是這樣罷了。到了極致，都不能沒有弊端。這些都是弊端的痕跡啊。真理只有一個，關鍵在於要有聖賢之人，在世上興起而拯救世人。從秦漢至今，已經一千多年了，社會風氣日漸衰敗。聖人的教義分裂而鼎立，互相詆譭，讓人不知該聽從誰的。大道如此空曠，沒有人知道迴歸，實在令人嘆息啊。 釋璉雖然用出世之法來度化世人，但他持守戒律非常嚴格。皇上曾經賞賜他龍腦缽盂，釋璉當著使者的面焚燒了它，說：『我的佛法以壞色之衣為衣，以瓦缽為食，這個缽不是佛法所用的。』使者回去稟告皇上，皇上嘉獎嘆息了很久。釋璉住在虔州，如果喜歡玩賞，可以用來教化寶坊，但他都沒有這樣做。只在都城的西邊，建造了一座精舍，只能容納一百多人。有位曉舜禪師，住在棲賢寺，因為郡吏經常用俗事來煩擾他，於是脫下官服，去依附釋璉。釋璉將他安置在正寢，自己卻住在偏室，以弟子之禮對待他，非常恭敬。王公貴人來拜訪的人，都覺得奇怪。釋璉把實情告訴他們說：『我年輕的時候曾經向曉舜問道，現在他遭遇不幸，我怎麼能像對待下屬一樣對待他呢？』聽的人都歎服。仁宗皇帝知道這件事後，賜予曉舜再次剃度，讓他仍然住在棲賢寺。治平年間，釋璉再次請求回山，意志非常堅定。英宗皇帝挽留他，但他執意不肯，於是下詔允許他自行決定。釋璉渡江后，在金山西湖稍作停留，最終回到四明的育王山廣利寺安度晚年。四明的人們，共同出資出力，建造了一座大閣來收藏他的住所。
【English Translation】 English version: Times change, and human sentiments also change with time. Therefore, the teachings of the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou) appeared meticulous and strict at that time, like autumn. The proclamations and oaths of the Shang and Zhou dynasties were difficult for later scholars to understand. However, the people of that time listened and did not disobey. So, how different were the customs of that time from those of today? When its drawbacks developed to the Qin and Han dynasties, it became all-encompassing, and there were many things in the world that people could not bear to hear. Thereupon, my Buddha Tathagata enlightened the world by expounding the principles of life and taught people to practice compassion, like winter. Heaven has four seasons that cycle to generate all things; and the teachings of the sages support each other to transform the world, and that's all there is to it. At their extremes, none can be without drawbacks. These are all traces of drawbacks. The truth is only one, and the key is to have sages arise in the world to save it. From the Qin and Han dynasties to the present, more than a thousand years have passed, and social customs have become increasingly decadent. The teachings of the sages have split and stand like tripods, slandering each other, leaving people not knowing whom to follow. The Great Way is so vast that no one knows how to return, which is truly lamentable. Shih Lian, although using the Dharma of transcending the world to save people, he adhered to the precepts very strictly. The Emperor once bestowed upon him a dragon brain alms bowl, but Shih Lian burned it in front of the envoy, saying, 'My Dharma takes broken-colored robes as clothing and an earthen bowl as food. This bowl is not what the Dharma uses.' The envoy returned and reported to the Emperor, who praised and sighed for a long time. Shih Lian lived in Qianzhou, and if he liked to play and appreciate things, he could have used them to transform the precious temple, but he did not do so. He only built a small temple to the west of the capital, which could only accommodate a hundred or so people. There was a Chan master named Xiao Shun, who lived in Qixian Temple. Because the county officials often bothered him with secular affairs, he took off his official robes and went to rely on Shih Lian. Shih Lian placed him in the main hall, while he himself lived in a side room, treating him with the respect of a disciple, very respectfully. The princes and nobles who came to visit were all surprised. Shih Lian told them the truth, saying, 'I once asked Xiao Shun about the Way when I was young, and now he has encountered misfortune. How can I treat him like a subordinate?' Those who heard this sighed in admiration. Emperor Renzong, knowing about this matter, granted Xiao Shun another tonsure, allowing him to continue living in Qixian Temple. During the Zhiping era, Shih Lian requested to return to the mountains again, his will being very firm. Emperor Yingzong tried to keep him, but he insisted on leaving, so he issued an edict allowing him to decide for himself. After crossing the river, Shih Lian stayed briefly at Jinshan West Lake, and finally returned to Guangli Temple on Mount Yuwang in Siming to spend his old age. The people of Siming jointly contributed money and effort to build a large pavilion to house his residence.
賜詩頌。榜之曰宸奎。命翰林學土兼侍讀端明殿學士蘇軾。為之記。時京師始建寶文閣。詔取其副本藏焉。璉歸山二十餘年。年八十二。無疾而化。
贊曰。璉公生長於寒鄉。棲遲于荒遠。缽飯布衲。若將終身。一旦道契 主上。名落天下。而能焚龍腦。讓正寢。非其素所畜養。大過於人者。何以至是哉。至於與士大夫論宗教。則指物連類。折之以至理。使其泮然無疑。則亦知為比丘之大體者歟。
興化銑禪師
禪師名紹銑。泉州人也。住潭州興化禪寺。開法嗣北禪賢禪師。銑有度量。牧千眾。如數一二三四。長沙俗樸質。初未知飯僧供佛之利。銑作大會以誘之。恣道俗赴。謂之結緣齋。其後效而作者。月月有之。殆今不絕。荊湖之民。向仰之篤。波及蠻俗。章丞相惇。奉使荊湖。開梅山。與銑偕往。蠻父老聞銑名。欽重愛戀。人人合爪。聽其約束。不敢違。梅山平。銑有力焉。湘南八州之境。歲度僧數百。開壇俱集。以未為大僧。禪林皆推擠。銑榜其門曰。應沙彌皆得赴飯。自其始至。以及其終。三十餘年不易。人以為難。時南禪師道價。方增荊湖。衲子奔趨。入江南者。出長沙百里。無托宿所。多為盜劫掠。路因不通。銑半五十為館。請僧主之以接納。使得宿食而去。諸方高其為人。晚得風痹
【現代漢語翻譯】 現代漢語譯本：皇帝賜予詩歌並命名為《宸奎》，命翰林學士兼侍讀端明殿學士蘇軾為此作記。當時京師開始建造寶文閣，詔令取其副本藏於閣中。璉公歸隱山林二十餘年，享年八十二歲，無疾而終。
贊曰：璉公生長在寒冷的鄉村，隱居在荒涼偏遠的地方，以缽為食，身穿粗布僧衣，似乎要這樣度過一生。一旦與主上心意相合，名聲傳遍天下，卻能夠焚燒龍腦香，讓出正房。如果不是他平時所積蓄的品德遠勝于常人，怎麼能做到這樣呢？至於與士大夫討論宗教，則能通過指點事物，聯繫相關類別，用最深刻的道理來剖析，使他們徹底明白，毫無疑問。這樣看來，他也可以算得上是深知比丘大體的人了。
興化銑禪師
禪師名紹銑（名：紹銑），是泉州人。住在潭州興化禪寺。他的佛法傳承自北禪賢禪師。銑禪師有器量，管理上千人的僧眾，就像數一二三四一樣清晰。長沙的風俗淳樸，起初不知道供養僧人、供奉佛的好處。銑禪師舉辦大型法會來引導他們，允許僧俗都來參加，稱之為結緣齋。此後效仿的人，每個月都有，幾乎沒有斷絕。荊湖一帶的百姓，非常敬仰他。這種影響甚至波及到少數民族地區。章丞相惇（章丞相惇），奉命出使荊湖，開闢梅山，與銑禪師一同前往。當地少數民族的父老們聽說了銑禪師的名聲，欽佩敬重愛戴他，人人都合掌，聽從他的約束，不敢違背。梅山的開闢，銑禪師出了很大的力。湘南八個州的境內，每年都有數百人出家為僧，開壇時都聚集在一起，因為還沒有成為大僧，禪林都排斥他們。銑禪師就在他的寺門上張貼告示說：『凡是沙彌都可以來吃飯。』從他開始這樣做，一直到他去世，三十多年都沒有改變，人們認為這是很難做到的。當時南禪師的聲望，正在荊湖一帶增長，僧人們紛紛前往，進入江南的人，出了長沙一百里，沒有地方可以投宿，很多都被盜賊搶劫，道路因此不通暢。銑禪師拿出自己一半的收入，建造館舍，請僧人來主持，用來接納這些僧人，讓他們能夠住宿吃飯後離去。各方都稱讚他的為人。晚年得了風痹。
【English Translation】 English version: The Emperor bestowed a poem and named it 'Chen Kui', ordering the Hanlin Academician and Attendant Reader of Duanming Hall, Su Shi, to write a record for it. At that time, the capital city began to build the Baowen Pavilion, and an edict was issued to take a copy of it to be stored in the pavilion. Lian returned to the mountains for more than twenty years, and died without illness at the age of eighty-two.
Eulogy: Venerable Lian grew up in a cold village and lived in seclusion in a desolate and remote place, living on alms and wearing coarse cloth robes, as if he would spend his whole life like this. Once his mind was in accord with the ruler and his name spread throughout the world, he was able to burn dragon brain incense and give up the main room. If it were not for the virtues he had accumulated far exceeding those of ordinary people, how could he have achieved this? As for discussing religion with scholars and officials, he could point to things and connect related categories, analyzing them with the most profound principles, so that they would be completely clear and without doubt. In this way, he can also be regarded as someone who deeply understands the essence of a Bhikkhu.
Chan Master Xian of Xinghua
The Chan Master's name was Shao Xian (紹銑), and he was from Quanzhou. He lived in Xinghua Chan Temple in Tanzhou. His Dharma lineage came from Chan Master Xian of Beichan. Chan Master Xian had the capacity to manage thousands of monks as clearly as counting one, two, three, four. The customs of Changsha were simple and honest, and at first they did not know the benefits of offering to monks and Buddhas. Chan Master Xian held large Dharma assemblies to guide them, allowing both monks and laypeople to attend, calling it a 'Karmic Connection Feast'. Afterwards, those who imitated it occurred every month, almost without interruption. The people of Jinghu admired him very much. This influence even extended to ethnic minority areas. Chancellor Zhang Dun (章丞相惇), was ordered to go to Jinghu as an envoy to open up Meishan, and went with Chan Master Xian. The elders of the local ethnic minorities heard of Chan Master Xian's reputation, admired, respected, and loved him, and everyone put their palms together, listening to his instructions, not daring to disobey. Chan Master Xian contributed greatly to the opening of Meishan. Within the territory of the eight states of Southern Hunan, hundreds of people were ordained as monks every year, and they all gathered together when the altar was opened. Because they had not yet become senior monks, the Chan monasteries rejected them. Chan Master Xian posted a notice on his temple gate saying: 'All novices are welcome to come and eat.' From the time he started doing this until his death, he did not change for more than thirty years, which people thought was difficult to do. At that time, the reputation of Chan Master Nan was growing in the Jinghu area, and monks flocked to him. Those who entered Jiangnan had no place to stay within a hundred miles of Changsha, and many were robbed by thieves, so the road was blocked. Chan Master Xian took out half of his income to build a hostel, and invited monks to preside over it, in order to receive these monks, so that they could stay and eat before leaving. All sides praised his character. In his later years, he suffered from hemiplegia.
疾。左手不仁。然猶領住持事。日同僧眾。會粥食不懈。銑以精進為佛事。公卿禮敬。以為古佛。元豐三年辛酉九月二十一日。右脅累足。以手屈枕而化。阇維收舍利。兩目睛不壞。腸二亦不壞。益以油火焚之。如鐵帶屈折。色鮮明。並塔之。閱世七十二。坐六十四夏。號崇辯大師。
贊曰。雲門臨濟兩宗。特盛于天下。而湖湘尤多。雲門之裔。皆以宗旨自封。互相詆訾。北禪賢公。銑之師也。賢于雲門為四世孫。而銑獨能以公為心。中塗設館。以待求道。他宗之輩。非特矚理甚明。亦抑其中。有異於人。故其火化之日。二腸雙睛。皆不壞。此其驗也。
禪林僧寶傳卷第十八 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第十九
宋明白庵居沙門 惠洪 撰
餘杭政禪師
政黃牛者。錢塘人。住餘杭功臣山。幼孤為童子。有卓識。詞語皆出人意表。其師稱於人。有大檀越奇之。以度牒施之。跪奉謝而不受。其師問故。曰。恩不可輕受。彼非知我者。特以師之言。施百千於一童子。保其終身。能施物不責報乎。如來世尊。大愿度生。則有慈蔭。今妙法蓮華經是也。當折節誦持。恩並歸一。于義為安。其師自是益奇之。年十八。果以其志。為大僧。遊方
【現代漢語翻譯】 現代漢語譯本： （北禪賢公的弟子）生病了，左手麻木，但仍然主持寺院事務，每天和僧眾一起參加粥飯，從不懈怠。北禪賢公把精進修行作為佛事，公卿大臣都禮敬他，認為他是古佛。元豐三年辛酉九月二十一日，他右側臥，雙腿疊放，用手彎曲枕著頭圓寂。火化后，收取了他的舍利，兩隻眼睛的眼珠沒有燒壞，兩條腸子也沒有燒壞。又用油火焚燒，腸子像鐵帶一樣彎曲，顏色鮮明。於是將舍利和腸子一起建塔供奉。他享年七十二歲，坐禪六十四個夏天。謚號為崇辯大師。
讚語說：雲門宗（Yunmen sect）和臨濟宗（Linji sect）這兩個宗派，在天下特別興盛，而湖湘地區尤其多雲門宗的後裔。他們都以自己的宗旨自居，互相詆譭。北禪賢公（Beichan Xian gong），是北禪賢公的老師。賢公是雲門宗的四世孫，而北禪賢公唯獨能夠以賢公為榜樣，在半路設立館舍，等待求道之人。其他宗派的人，不僅對佛理理解得非常透徹，也能剋制自己，與衆不同。所以他火化之日，兩條腸子和兩隻眼珠，都沒有燒壞，這就是他的驗證。
《禪林僧寶傳》卷第十八 《卍新續藏》第79冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第十九
宋朝明白庵的沙門 惠洪 撰
餘杭政禪師（Yuhang Zheng Chanshi）
政黃牛（Zheng Huangniu），是錢塘人，住在餘杭功臣山。他從小就成了孤兒，當了童子，很有見識，說的話都出人意料。他的老師在別人面前稱讚他，有個大施主覺得他很奇特，想用度牒（ordination certificate）施捨給他。他跪著奉上，卻不接受。他的老師問他原因，他說：『恩惠不可輕易接受，那個人不是瞭解我的人，只是因為老師您的話，才把百千錢施捨給一個童子，想以此保他終身，難道他能施捨東西而不求回報嗎？如來世尊（Rulai Shizun），發大愿度化眾生，所以才有慈悲的庇廕，就像現在的《妙法蓮華經》（Miaofa Lianhua Jing）一樣，應當改變心意誦讀受持，把恩惠全部歸於佛法，在道義上才是安穩的。』他的老師從此更加覺得他奇特。十八歲時，他果然按照自己的志向，成爲了一名大僧，開始遊歷四方。
【English Translation】 English version: （Beichan Xian gong's disciple）fell ill, his left hand became numb, but he still presided over the monastery affairs, participating in porridge and meals with the monks every day without懈怠 (xie dai, slacking). Beichan Xian gong regarded diligent practice as Buddhist affairs, and dukes and ministers all respected him, considering him an ancient Buddha. On the twenty-first day of the ninth month of the Xin You year of Yuanfeng three, he passed away lying on his right side, with his legs stacked and his hand bent as a pillow. After cremation, his relics were collected, the pupils of both eyes were not destroyed, and neither were his two intestines. They were further burned with oil fire, and the intestines were bent like iron bands, with bright colors. Therefore, the relics and intestines were enshrined together in a pagoda. He lived to the age of seventy-two, and sat in meditation for sixty-four summers. His posthumous title was Master Chongbian.
The eulogy says: The Yunmen sect (Yunmen sect) and the Linji sect (Linji sect) are particularly prosperous in the world, and there are especially many descendants of the Yunmen sect in the Hunan region. They all claim to adhere to their own tenets and slander each other. Beichan Xian gong (Beichan Xian gong) was the teacher of Beichan Xian gong. Xian gong was a fourth-generation descendant of the Yunmen sect, but Beichan Xian gong alone was able to take Xian gong as an example, setting up a hall halfway to wait for those seeking the Way. People of other sects not only understood Buddhist principles very thoroughly, but also restrained themselves and were different from others. Therefore, on the day of his cremation, his two intestines and two eyeballs were not destroyed, which is his verification.
Records of Monks and Treasures in the Chan Forest, Volume 18 卍 New Continued Collection, Volume 79, No. 1560, Records of Monks and Treasures in the Chan Forest
Records of Monks and Treasures in the Chan Forest, Volume 19
Compiled by Huihong, a Shramana of Mingbai Hermitage in the Song Dynasty
Zen Master Zheng of Yuhang (Yuhang Zheng Chanshi)
Zheng Huangniu (Zheng Huangniu) was a native of Qiantang, living in Gongchen Mountain in Yuhang. He became an orphan at a young age and became a novice monk. He had great insight, and his words were unexpected. His teacher praised him in front of others, and a great benefactor found him peculiar and wanted to bestow an ordination certificate (ordination certificate) on him. He knelt down to accept it, but did not accept it. His teacher asked him why, and he said: 'Kindness should not be easily accepted. That person does not understand me. It is only because of your words, teacher, that he bestows hundreds of thousands of coins on a novice monk, wanting to ensure his lifelong well-being. Can he bestow things without expecting anything in return? The Tathagata World-Honored One (Rulai Shizun) made a great vow to save all beings, so there is compassionate protection, just like the current 'Wonderful Dharma Lotus Sutra' (Miaofa Lianhua Jing). One should change one's mind to recite and uphold it, and attribute all kindness to the Dharma, which is morally stable.' From then on, his teacher found him even more peculiar. At the age of eighteen, he indeed followed his ambition and became a great monk, and began to travel around.
問道三十年乃罷。其居功臣山。嘗跨一黃犢。蔣侍郎堂。出守杭州。與政為方外友。每來謁。必巾持掛角上。市人爭觀之。政自若也。至郡庭下犢。而談笑終日而去。一日郡有貴客至。蔣公留政曰。明日府有燕飲。師固奉律。能為我少留一日。因款清話。政諾之。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。為僧只合居嵓谷。國士筵中甚不宜。坐客皆仰其標緻。又作山中偈曰。橋上山萬層。橋下水千里。唯有白鷺鷥。見我嘗來此。又作送僧偈曰。山中何所有。嶺上多白雲。只可自怡悅。不堪持贈君。冬不擁爐。以荻花作毬。納足其中。客至共之。夏秋好玩月。盤膝大盆中。浮池上自旋其盆。吟笑達旦。率以為常。工書筆法勝絕。如晉宋間風流人。嘗笑學者臨法帖曰。彼皆知翰墨為貴者。其工皆有意。今童子書畫。多純筆可法也。秦少游見政字畫。必收畜之。有問者曰。師以禪師名。乃不談禪何也。曰徒費言語吾懶。寧假曲折。但日夜煩萬象。為敷演耳。言語有間。而此法無盡。所謂造物。無盡藏也。九峰鑒韶禪師。嘗客政。韶坦率不事事。每竊笑之。一夕將臥。政使人呼。韶不得已。顰頞而至。政曰。月色如此。勞生擾擾。對之者能幾人。韶唯唯而已。呼童子使熟炙。韶方饑意作藥石。久之
【現代漢語翻譯】 問道三十年才停止。他住在功臣山。（功臣山：山名）曾經騎著一頭黃色的小牛，拜訪蔣侍郎堂。（蔣侍郎堂：人名）後來出任杭州太守。與政和尚結為方外之友。（方外之友：指僧侶朋友）每次來拜訪，一定用頭巾包著牛角。市裡的人爭相觀看，政和尚卻很自在。到了郡衙門前，就讓牛臥下，然後談笑一整天后離去。有一天，郡里有貴客來訪，蔣太守挽留政和尚說：『明天府里有宴會，師父您一向遵守戒律，能否為我稍微留一天？』於是懇切地與他清談。政和尚答應了。第二天派人去請他，卻只留下一首偈頌就走了，說：『昨日曾將今日期，出門倚杖又思惟。為僧只合居巖谷，國士筵中甚不宜。』（偈：佛教詩歌）在座的客人都仰慕他的風度。又作了一首《山中偈》說：『橋上山萬層，橋下水千里。唯有白鷺鷥，見我嘗來此。』又作了一首《送僧偈》說：『山中何所有，嶺上多白雲。只可自怡悅，不堪持贈君。』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。夏秋喜歡賞月，盤腿坐在大盆裡，讓盆漂浮在池塘上，自己旋轉盆，吟詩歡笑直到天亮，經常這樣。他的書法筆法非常高超，像晉宋時期的風流人物。曾經笑著對學習書法的人說：『他們都是知道翰墨珍貴的人，他們的功夫都有意為之。現在孩童的書畫，大多純真自然，可以作為學習的典範。』秦少游（秦少游：人名）見到政和尚的字畫，必定收藏起來。有人問他說：『師父您以禪師聞名，卻不談禪，這是為什麼呢？』他說：『徒勞費口舌，我懶得說。寧願借用曲折的方式，只是日夜讓萬象來為你們敷演佛法罷了。言語有侷限，而佛法是無盡的，這就是所謂的造物主的無盡藏啊。』九峰鑒韶禪師（九峰鑒韶禪師：人名）曾經寄住在政和尚那裡，鑒韶禪師坦率不拘小節，經常暗地裡嘲笑他。一天晚上將要睡覺時，政和尚派人叫他，鑒韶禪師不得已，皺著眉頭來了。政和尚說：『月色如此美好，世人卻如此奔波勞碌，能欣賞這月色的人有幾個呢？』鑒韶禪師只是唯唯諾諾地應答。政和尚叫童子烤肉，鑒韶禪師正感到飢餓，想把烤肉當做藥石來充飢，等了很久 現代漢語譯本
【English Translation】 He ceased his questioning after thirty years. He resided in Mount Gongchen. (Mount Gongchen: Name of a mountain) He once rode a yellow calf to visit Vice Minister Jiang's hall. (Jiang: Surname, Vice Minister: Rank of official, Hall: Residence) Later, he was appointed as the governor of Hangzhou. He became friends with the monk Zheng, considering him a friend outside the mundane world. (Friend outside the mundane world: Refers to a monastic friend) Each time he came to visit, he would always wrap the calf's horns with a turban. The people in the city would scramble to watch, but the monk Zheng remained at ease. Upon arriving at the gate of the prefectural office, he would let the calf lie down, and then chat and laugh for the entire day before leaving. One day, an important guest came to visit the prefecture, and Governor Jiang urged the monk Zheng to stay, saying, 'Tomorrow there will be a banquet in the prefecture. Master, you always abide by the precepts, could you stay for one more day for my sake?' So he earnestly engaged in a pure conversation with him. The monk Zheng agreed. The next day, he sent someone to invite him, but he only left behind a verse and departed, saying, 'Yesterday I made an appointment for today, leaning on my staff as I went out, I pondered again. A monk should only live in rocky valleys, it is very inappropriate to be at a banquet for national scholars.' (Verse: Buddhist poetry) All the guests present admired his demeanor. He also composed a 'Mountain Verse,' saying, 'Above the bridge, ten thousand layers of mountains, below the bridge, a thousand miles of water. Only the white egret sees me coming here often.' He also composed a 'Sending Off a Monk Verse,' saying, 'What is there in the mountains? Many white clouds on the ridges. It can only please oneself, it is not suitable to be given as a gift to you.' In winter, he would not use a stove, but would make balls out of reed flowers, and put his feet inside to keep warm, and guests would share them as well. In summer and autumn, he liked to enjoy the moon, sitting cross-legged in a large basin, letting the basin float on the pond, and spinning the basin himself, reciting poetry and laughing until dawn, which he did frequently. His calligraphy was extremely superb, like the elegant figures of the Jin and Song dynasties. He once laughed at those who studied calligraphy, saying, 'They are all people who know that calligraphy is precious, their skills are all intentional. Now the calligraphy and painting of children are mostly pure and natural, and can be used as models for learning.' Qin Shaoyou (Qin Shaoyou: Name of a person) would always collect the monk Zheng's calligraphy and paintings when he saw them. Someone asked him, 'Master, you are famous as a Chan master, but you do not talk about Chan, why is that?' He said, 'It is a waste of words, I am too lazy to speak. I would rather use a roundabout way, just let the myriad phenomena expound the Dharma for you day and night. Words are limited, but the Dharma is endless, this is what is called the inexhaustible treasury of the Creator.' Chan Master Jian Shao of Jiufeng (Chan Master Jian Shao of Jiufeng: Name of a person) once stayed at the monk Zheng's place. Jian Shao was frank and informal, and often secretly laughed at him. One night, as he was about to sleep, the monk Zheng sent someone to call him. Jian Shao had no choice but to come with a frown. The monk Zheng said, 'The moonlight is so beautiful, but people are so busy and troubled, how many people can appreciate this moonlight?' Jian Shao simply responded with 'Yes, yes.' The monk Zheng told the boy to roast meat. Jian Shao was feeling hungry and wanted to use the roasted meat as medicine to satisfy his hunger, and waited for a long time. English version
。乃橘皮湯一杯。韶匿笑去。曰無乃太清乎。政風調高。老益清臞。嘗自讚其像曰。貌古形疏倚杖梨。分明𦘕出須菩提。解空不許離聲色。似聽孤猿月下啼。
西余端禪師
端師子者。吳興人也。始見弄師子者。發明心要。則以彩帛像其皮。時時著之。因以為號。住西余山。嗣姑蘇翠峰月禪師。西余去湖州密邇。每雪朝著綵衣入城。小兒爭嘩逐之。從人乞錢。得即以散飢寒者。錢穆父赴官浙東。見之約明日飯。端黎明獨往。避雨入道旁人家。幼婦出迎。俄其夫至詬逐。竟為邏卒所收。穆父吏速客。見之問故。曰。煩寄聲錢公。本來赴齋中。涂姦情事發。請自飯。穆父聞之驚。且笑顧客曰。此僧胸中無一點疑事。又嘗見持死雞疾行者。挽衣問何之。曰雞為貍害。法不可食。將棄水中。端苦求之。道路聚觀諷。曰。當得偈乃可與。端跪作祭文曰。維靈生有鷹鴉之厄。死有湯鑊之災。生時要汝報曉。死後無人收埋。奉為轉化檀施。施肚為汝作棺材(一本云。阇梨無可佈施。施肚為汝作棺材)。言卒攜雞去。以施饑者。能誦法華經。湖人爭延之。必得錢五百乃開秩。目誦數句。即持錢地坐去。缺薄者易之而去。好歌漁父詞。月夕必歌之達旦。有狂僧號回頭和尚。以左道鼓動流俗。士大夫亦安其妄。方對丹陽守呂公
【現代漢語翻譯】 現代漢語譯本：於是（有人）遞上一杯橘皮湯。韶（不知何人）偷偷笑著離開了，說：『恐怕是太清淡了吧？』（西余）端禪師的風格高尚，年紀越大越清瘦。他曾經自己為自己的畫像題贊說：『容貌古樸，身形疏朗，拄著枴杖倚靠著梨樹，分明畫出了須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）。雖然領悟了空性，但不允許脫離聲色，（畫像）好像在傾聽孤單的猿猴在月光下啼叫。』
西余端禪師
端禪師，是吳興人。起初看到耍獅子的人，（他）領悟了心的要旨，於是用彩色的綢緞模仿獅子皮的樣子，時常穿在身上，因此用這個作為他的稱號。住在西余山，是姑蘇翠峰月禪師的弟子。西余靠近湖州，每當下雪的時候，（端禪師）就穿著彩色的獅子皮衣服進入城裡，小孩子們爭相喧譁追逐他。他向人們乞討錢財，得到后就用來分給那些飢寒交迫的人。錢穆父到浙東上任，見到他，約定第二天請他吃飯。端禪師黎明時獨自前往，爲了躲雨進入路旁的一戶人家。一位年輕的婦人出來迎接，不久她的丈夫來到，責罵驅趕（端禪師），最終（端禪師）被巡邏的士兵抓了起來。錢穆父的下屬很快把客人（端禪師）帶到，（錢穆父）問他緣故。端禪師說：『麻煩你轉告錢公，我本來是去赴齋飯的，（但）在路上出了點事，請您自己吃飯吧。』錢穆父聽了感到驚訝，並且笑著告訴其他客人說：『這位僧人胸中沒有一點疑慮。』（端禪師）又曾經看到一個拿著死雞匆忙行走的人，（他）拉住那人的衣服問他要去哪裡。那人說：『雞被狐貍咬死了，按照佛法不能吃，準備扔到水裡。』端禪師苦苦哀求想要得到那隻雞，路人們聚在一起觀看並諷刺他。（那人）說：『必須得到你的偈語才可以給你。』端禪師跪下作祭文說：『可憐你活著有被鷹和烏鴉襲擊的厄運，死了有被放在湯鍋里烹煮的災難。活著的時候要你報曉，死後沒有人收埋。現在為你轉化，佈施給你，用我的肚子為你做棺材（另一種說法是：阇梨（Acariya，梵語，意為導師）我沒有什麼可以佈施的，就用我的肚子為你做棺材）。』說完就帶著雞走了，用來施捨給飢餓的人。他能誦讀《法華經》，湖州人爭相邀請他，必須得到五百錢才開始做法事。他口中唸誦幾句經文，就拿著錢坐在地上離開了，（如果）給的錢不夠的人，（他就）很容易地離開了。他喜歡唱漁父詞，月夜必定唱歌直到天亮。有一個瘋癲的僧人，號稱回頭和尚，用旁門左道蠱惑百姓，士大夫們也安於他的胡說八道。當時（回頭和尚）正對著丹陽太守呂公（說話）。
【English Translation】 English version: Thereupon, (someone) presented a cup of tangerine peel soup. Shao (unidentified person) smiled secretly and left, saying, 'Isn't it too bland?' Zen Master Duan of Xiyu had a noble character and became more gaunt and refined with age. He once wrote a eulogy for his own portrait, saying: 'Ancient in appearance, sparse in form, leaning on a pear tree with a staff, clearly depicting Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness). Although enlightened to emptiness, he does not allow separation from sound and form, (the portrait) seems to be listening to a solitary ape crying under the moonlight.'
Zen Master Duan of Xiyu
Zen Master Duan was a native of Wuxing. Initially, upon seeing a lion dancer, he realized the essence of the mind. Therefore, he imitated the appearance of a lion's skin with colored silk and often wore it, hence the nickname. He lived on Mount Xiyu and was a disciple of Zen Master Cuifeng Yue of Gusu. Xiyu is close to Huzhou. Whenever it snowed, (Zen Master Duan) would enter the city wearing the colorful lion skin costume, and the children would clamor and chase after him. He begged for money from people, and when he received it, he would distribute it to those who were hungry and cold. Qian Mufu went to Zhe Dong to take office, met him, and arranged to have him for dinner the next day. Zen Master Duan went alone at dawn, and to avoid the rain, he entered a house by the roadside. A young woman came out to greet him, but soon her husband arrived and scolded and drove (Zen Master Duan) away. Eventually, (Zen Master Duan) was arrested by the patrol soldiers. Qian Mufu's subordinate quickly brought the guest (Zen Master Duan), and (Qian Mufu) asked him the reason. Zen Master Duan said, 'Please trouble yourself to tell Lord Qian that I was originally going to attend the meal, (but) something happened on the way. Please eat by yourself.' Qian Mufu was surprised to hear this and said to the other guests with a smile, 'This monk has no doubts in his heart.' (Zen Master Duan) once saw a man hurrying along with a dead chicken, (he) grabbed the man's clothes and asked him where he was going. The man said, 'The chicken was killed by a fox, and according to Buddhist law, it cannot be eaten, so I am going to throw it into the water.' Zen Master Duan begged to have the chicken, and the people gathered around to watch and mock him. (The man) said, 'You must give me a verse before I can give it to you.' Zen Master Duan knelt down and wrote a eulogy, saying: 'Alas, in life you had the misfortune of being attacked by eagles and crows, and in death you have the calamity of being cooked in a pot. When alive, you were required to crow at dawn, and after death, no one buries you. Now I transform for you, give alms to you, and use my belly as your coffin (another version says: Acariya (Sanskrit, meaning teacher), I have nothing to give, so I will use my belly as your coffin).' After saying this, he took the chicken and left, using it to give alms to the hungry. He could recite the Lotus Sutra, and the people of Huzhou competed to invite him, requiring five hundred coins before starting the ritual. He recited a few lines of scripture and then took the money, sat on the ground, and left. (If) the money given was not enough, (he) would easily leave. He liked to sing fisherman's songs, and on moonlit nights he would sing until dawn. There was a mad monk, known as the Turning Head Monk, who used unorthodox methods to mislead the people, and the scholar-officials were also content with his nonsense. At that time, (the Turning Head Monk) was speaking to Prefect Lu of Danyang.
肉食。端竟至指曰。正當與么時。如何是佛。回頭不能遽對。端捶其頭。推倒乃行。又有妖人號不託。掘秀州城外地。有佛像。建塔其上。傾城信敬。端見揕住曰。如何是佛。不託擬議。端趯之而去。章丞相子厚請升座。使俞秀老撰疏。敘其事。曰。推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。端聽僧官宣至。此以手耶揄曰止。乃坐引聲吟曰。本是瀟湘一釣客。自東自西自南北。大眾雜然稱善。端顧笑曰。我觀法王法。法王法如是。下座。子厚留飯。端瞋說偈曰。章惇章惇。請我看墳。我卻吃素。汝卻吃葷。子厚為大笑。時呂太尉吉甫。亦留丹陽。三人者日過從。吉甫誦禪定功德。諸般若中第一。曰惠卿修之十年。子厚獨稱。鍛可忘憂。嵇康得仙。竟作劍解。端說偈曰。章公好學仙。呂公好坐禪徐六喻擔板。各自見一邊聞者傳以為笑樂元祐初。圓照禪師自京師慧林。退歸姑蘇見端于甘露曰汝非端師子乎曰是圓照戲之曰。村裡師子耳端應聲曰。村裡師子村裡弄眉毛與眼一齊動開卻口。肚裡直徿㣚不愛人取奉直饒弄到帝王宮也是一場干打鬨圓照粹美。不悟其譏也端客無錫。欲歸湖且行江上問。有湖秀便舡乎篙師曰。我行常潤舡也端欣然曰。亦可。乃附船尾。高郵秦觀少游聞其高道。請升座于廣慧端以手自指曰
【現代漢語翻譯】 現代漢語譯本 肉食。德端竟然指著他說：『正在這個時候，什麼是佛？』那人回頭不能立刻回答。德端捶打他的頭，把他推倒就走了。又有妖人，自號『不託』（指不值得依託的人），挖掘秀州城外的土地，發現佛像，就在上面建造佛塔，全城的人都信奉敬仰。德端見到后抓住他問道：『什麼是佛？』不託想要辯解，德端一腳踢開他走了。章丞相子厚（章惇的字）請德端升座說法，讓俞秀老撰寫疏文，敘述這件事，說：『推倒回頭，踢翻不託，七軸的《法華經》還沒誦讀，一聲漁父的歌聲先聽到了。』德端聽到僧官宣讀到這裡，用手搖動著說『停止』，於是坐下，拉長聲音吟唱道：『我本是瀟湘江邊一個釣魚人，從東到西，從南到北，自由自在。』大眾紛紛稱讚。德端回頭笑著說：『我看佛法的道理，佛法的道理就是這樣。』說完下座。子厚留他吃飯，德端生氣地說偈語道：『章惇章惇，請我看墳墓，我卻吃素，你卻吃葷。』子厚為此大笑。當時呂太尉吉甫（呂公著的字）也留在丹陽，這三個人每天都交往。吉甫誦讀禪定功德，說在各種般若法門中是第一。他說惠卿（王安石的字）修習禪定十年。子厚獨自稱讚說，鍛可以忘記憂愁，嵇康（魏晉名士）可以得道成仙，最終化為劍而解脫。德端說偈語道：『章公喜歡學仙，呂公喜歡坐禪，徐六比喻為扁擔，各自只看到一邊。』聽到的人都傳為笑樂。元祐初年，圓照禪師從京師慧林寺，退隱回到姑蘇，在甘露寺見到德端，說：『你不是德端師子（比喻勇猛精進的修行者）嗎？』德端回答說：『是。』圓照戲弄他說：『只是個村裡的師子罷了。』德端應聲回答說：『村裡的師子，在村裡弄眉毛和眼睛一起動，張開嘴巴，肚子里直響，不愛別人侍奉，即使弄到帝王宮裡，也是一場空忙。』圓照純粹美好，沒有領悟到他的譏諷。德端住在無錫，想要回湖州，將要走的時候在江邊問：『有去湖州的便船嗎？』船伕說：『我走常潤（常州到潤州）的船。』德端高興地說：『也可以。』於是附在船尾。高郵的秦觀（字少游）聽說他道行高深，請他在廣慧寺升座說法，德端用手指著自己說：
【English Translation】 English version Eating meat. De Duan actually pointed at him and said, 'Right at this moment, what is Buddha?' That person turned his head and couldn't answer immediately. De Duan hit his head, pushed him down, and left. There was also a sorcerer who called himself 'Bu Tuo' (meaning someone not worth relying on), who dug up the ground outside Xiuzhou city and found a Buddha statue. He built a pagoda on top of it, and the whole city believed and revered it. When De Duan saw him, he grabbed him and asked, 'What is Buddha?' Bu Tuo tried to argue, but De Duan kicked him away and left. Chancellor Zhang Zihou (Zhang Dun's courtesy name) invited De Duan to ascend the seat and preach, and asked Yu Xiulao to write a memorial, narrating the matter, saying, 'Knocking down the one who turns his head, kicking over Bu Tuo, the seven scrolls of the Lotus Sutra have not yet been recited, but the song of a fisherman is heard first.' When De Duan heard the monastic official read to this point, he shook his hand and said, 'Stop,' then sat down and chanted in a drawn-out voice, 'I was originally a fisherman by the Xiangjiang River, from east to west, from south to north, free and at ease.' The crowd praised him one after another. De Duan turned his head and smiled, saying, 'I see the principle of the Buddha's Dharma, the Buddha's Dharma is like this.' After saying that, he descended from the seat. Zihou asked him to stay for a meal, but De Duan angrily said in a verse, 'Zhang Dun, Zhang Dun, you invite me to see the grave, but I eat vegetarian food, while you eat meat.' Zihou laughed loudly at this. At that time, Grand Commandant Lu Jifu (Lu Gongzhu's courtesy name) was also staying in Danyang, and these three people interacted every day. Jifu recited the merits of Samadhi, saying that it was the first among all Prajna methods. He said that Huiqing (Wang Anshi's courtesy name) had practiced Samadhi for ten years. Zihou alone praised that forging can forget sorrow, and Ji Kang (a famous scholar of the Wei and Jin Dynasties) can attain immortality, eventually transforming into a sword and dissolving. De Duan said in a verse, 'Lord Zhang likes to learn immortality, Lord Lu likes to sit in meditation, Xu Liu is likened to a carrying pole, each only sees one side.' Those who heard it spread it as a joke. In the early years of Yuanyou, Zen Master Yuanzhao retired from Huilin Temple in the capital and returned to Gusu. He met De Duan at Ganlu Temple and said, 'Are you not De Duan the Lion (a metaphor for a brave and diligent practitioner)?' De Duan replied, 'Yes.' Yuanzhao teased him, saying, 'Just a village lion.' De Duan responded, 'A village lion, in the village, moves his eyebrows and eyes together, opens his mouth, his stomach rumbles straight, doesn't like others to serve him, even if he gets to the imperial palace, it's just a futile effort.' Yuanzhao was pure and beautiful and did not understand his sarcasm. De Duan stayed in Wuxi and wanted to return to Huzhou. As he was about to leave, he asked by the river, 'Is there a convenient boat to Huzhou?' The boatman said, 'I sail the Changrun (Changzhou to Runzhou) boat.' De Duan happily said, 'That's fine too.' So he attached himself to the stern of the boat. Qin Guan (courtesy name Shaoyou) of Gaoyou heard of his high virtue and invited him to ascend the seat and preach at Guanghui Temple. De Duan pointed to himself with his hand and said:
天上無雙月。人間只一僧一堂風冷淡。千古意分明少游首肯之端高自稱譽。吐語奇怪。逸人也病牙久不愈謂眾曰。明日遷化去。眾以為戲語。請說偈。端索筆大書曰。端師子。太慵懶。未死牙齒先壞爛。二時伴眾赴堂。粥飯都趕不辦。如今得死是便宜。長眠百事皆不管。第一不著看官。第二不著吃粥飯。五更遂化。閱世七十二。東吳祠之。以為散聖。
贊曰。予竄海外三年而還。叢林頓衰。耆年物故無餘。所至鶵道人成阡陌。皆飽食遊談。無根而已。喟然長想。如政黃牛端師子輩。皆三十年前。少叢林者。然高風逸韻。且爾。況其傳法度生者乎。因載兩士平生大概。使后之俊流。得以覽觀焉。
禪林僧寶傳卷第十九 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十
宋明白庵居沙門 惠洪 撰
言法華
言法華者。莫知其所從來。初見之於景德寺。七俱胝院。梵相奇古。直視不瞬。口吻袞袞。不可識。相傳言。誦法華經。故以為名。時獨語笑。多行市裡。褰裳而趨。或舉手畫空。佇立良久。從屠沽游。飲啖無所擇。道俗共目為狂僧。丞相呂許公。問佛法大意。對曰。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
【現代漢語翻譯】 現代漢語譯本： 天上沒有第二個月亮。人間只有一個端師子（僧人的法號）。一堂風冷清淡。千古的真意分明。少游（秦觀，字少游）首肯他的見解，他自己也高度稱讚自己。說出的話語奇特怪異。真是一位隱逸之士。他因牙病久治不愈，告訴眾人說：『我明天就要遷化離去了。』眾人都以為是玩笑話。請他留下偈語。端師子拿起筆，寫道：『端師子，太懶惰。未死牙齒先壞爛。每天兩次伴隨大眾去佛堂，粥飯都趕不上。如今死去是便宜事，長眠之後什麼都不管。第一不讓看官操心，第二不用吃粥飯。』五更時分就圓寂了。享年七十二歲。東吳人為他建祠祭祀，認為他是散聖。
讚語說：我被貶到海外三年後回來，叢林寺院已經衰敗。年老的僧人去世殆盡。所到之處，年輕的道人成群結隊，都吃飽了飯到處遊說，沒有根基。我長久地嘆息。像政黃牛、端師子這樣的人，都是三十年前，叢林寺院裡少有的人才。然而他們高尚的風度和隱逸的情趣，尚且如此。更何況那些傳法度化眾生的人呢？因此記載這兩位賢士平生的大概事蹟，使後來的俊傑之士，得以閱覽觀摩。
《禪林僧寶傳》卷第十九 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第二十 宋明白庵居住的沙門 惠洪 撰
言法華（僧人的法號）
言法華這個人，沒有人知道他從哪裡來。最初在景德寺的七俱胝院見到他。他的梵相奇特古怪，眼睛直視不眨。口中唸唸有詞，聽不清楚。相傳他經常誦讀《法華經》，因此得名。他有時獨自說話，獨自發笑，經常在街市裡行走。提起衣裳快步走，或者舉起手在空中比劃，長時間地站立。與屠夫、賣酒的人交往，吃喝不加選擇。道士和俗人都認為他是瘋和尚。丞相呂許公問他佛法的大意，他回答說：『本來無一物，一味總成真。』有僧人問他世間是否有佛，他回答說：『寺里的文殊（文殊菩薩）就是。』有人問他，您是凡人還是聖人？
【English Translation】 English version: There is no second moon in the sky. In the human world, there is only one Duan Shizi (Duan Shizi, a monk's Dharma name). The wind in the hall is cold and indifferent. The true meaning of the ages is clear. Shaoyou (Qin Guan, styled Shaoyou) nodded in agreement with his views, and he himself highly praised himself. The words he spoke were strange and peculiar. Truly a recluse. He suffered from a tooth ailment that would not heal for a long time, and he told the assembly, 'I will pass away tomorrow.' Everyone thought it was a joke. They asked him to leave a verse. Duan Shizi picked up a pen and wrote: 'Duan Shizi, too lazy. Before death, teeth are already rotten. Twice a day accompanying the assembly to the hall, porridge and rice cannot be caught up with. Now dying is a bargain, after a long sleep, nothing is cared for. First, do not trouble the onlookers, second, no need to eat porridge and rice.' He passed away at the fifth watch. He lived to be seventy-two years old. The people of Dongwu built a shrine to him, considering him a scattered saint.
The eulogy says: After I was exiled overseas for three years and returned, the monastic communities had declined. The elderly monks had passed away completely. Everywhere I went, young Daoists were in droves, all eating their fill and wandering about, without roots. I sighed for a long time. People like Zheng Huangniu and Duan Shizi were all rare talents in the monastic communities thirty years ago. Yet their noble demeanor and reclusive sentiments were still like this. How much more so those who transmitted the Dharma and saved sentient beings? Therefore, I record the general deeds of these two virtuous men in their lives, so that later outstanding talents may read and observe them.
《Biographies of Monks and Treasures in the Chan Forest》Volume 19 卍New Continued Collection Volume 79 No. 1560 《Biographies of Monks and Treasures in the Chan Forest》
《Biographies of Monks and Treasures in the Chan Forest》Volume 20 Compiled by Huihong, a Shramana residing in the Mingbai Hermitage of the Song Dynasty
Yan Fahua (Yan Fahua, a monk's Dharma name)
As for Yan Fahua, no one knows where he came from. He was first seen at the Qijuchi Courtyard of Jingde Temple. His Brahman appearance was peculiar and ancient, his eyes staring straight without blinking. His mouth mumbled incessantly, unintelligible. It is said that he often recited the 《Lotus Sutra》, hence the name. He sometimes spoke to himself and laughed to himself, often walking in the marketplace. He lifted his robes and walked quickly, or raised his hand and gestured in the air, standing for a long time. He associated with butchers and wine sellers, eating and drinking without discrimination. Daoists and laypeople alike considered him a mad monk. Prime Minister Lü Xu Gong asked him the great meaning of the Buddha-dharma, and he replied, 'Originally there is not a single thing, all flavors together become true.' A monk asked him if there was a Buddha in the world, and he replied, 'The Manjusri (Manjusri Bodhisattva) in the temple is.' Someone asked him, 'Are you an ordinary person or a saint?'
。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。以待皇嗣之生。退居藩服。不然。典宿衛尹京邑。以系天下之望。并州通判司馬光亦以為言。凡三上疏。一留中。二付中書 上夜焚香默禱曰。翌日化成殿具齋。虔請法華大士。俯臨無卻。清旦 上道衣凝立。以待。俄馳奏。言法華。自右掖門徑趍。將至𥨊殿。侍衛呵止不可 上笑曰。朕請而來也。有頃至。輒升御榻。跏趺而坐。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。法華其一決之。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。慶曆戊子十一月二十三日。將化謂人曰。我從無量劫來。成就逝多國土。分身揚化。今南歸矣。語畢右脅而寂。
贊曰。如來世尊曰。我滅度后。來諸菩薩。及阿羅漢。應身生彼。末法之中。作種種形。度諸輪轉。或作沙門。白衣居士。人王宰官。童男童女。如是乃至淫女寡婦。奸偷屠販。與其同事。稱讚佛乘。令其身心。入三摩地。終不自言。我真菩薩。真阿羅漢。泄佛密因。輕言末學。唯除命終。陰有遺付。言法華臨終乃曰。我從無量劫來。成就逝
【現代漢語翻譯】 現代漢語譯本： 舉手說：『我不在這裡居住。』至和三年（1056年），仁宗皇帝開始生病，沒有確立皇位繼承人，天下人心惶惶。諫官范鎮首先提出大義，請求選擇宗室中賢能的人來代理儲君之位，以等待皇嗣的出生，然後退居藩地。如果不行，就讓他掌管宿衛軍，管理京城，以系天下之望。并州通判司馬光也上書進言，總共上了三次奏疏，一次被留在宮中，兩次交給中書省。 皇上晚上焚香默默祈禱說：『明天在化成殿準備齋飯，虔誠地邀請法華大士，希望他能降臨，不要推辭。』清晨，皇上穿著道袍肅立等待。不久，有人飛奔來報，說『法華』從右掖門徑直走來，將要到達𥨊殿。侍衛呵斥阻止，不讓他前進。皇上笑著說：『這是朕請來的。』一會兒，『法華』到了，竟然登上御榻，跏趺而坐，接受供養完畢，將要離開。皇上說：『朕因為儲君之位沒有確立，大臣們都紛紛進言，時間一天天過去，皇嗣有沒有還不知道，請法華大師為朕決斷。』『法華』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，大家都無法猜測他的意思。後來英宗皇帝登基，他是濮安懿王的第十三個兒子，這才驗證了之前『法華』所說的話。慶曆戊子年（1048年）十一月二十三日，『法華』將要圓寂時對人說：『我從無量劫以來，成就了很多國土，分身揚化，現在要南歸了。』說完，右脅而臥，圓寂。
贊曰：如來世尊說：『我滅度后，將有菩薩以及阿羅漢，應化分身降生到那個世界，在末法時代，化作各種各樣的形象，度化那些在輪迴中流轉的眾生。或者化作沙門，或者化作在家居士，或者化作人王宰官，或者化作童男童女，乃至化作**寡婦，奸詐之徒，屠夫商販，與他們一同生活，稱讚佛法，使他們的身心進入三摩地（禪定），始終不會自己說，我是真正的菩薩，真正的阿羅漢，泄露佛的秘密因緣，輕率地告訴那些初學者。除非臨命終時，暗中留下遺言。』『法華』臨終時才說：『我從無量劫以來，成就了逝多』
【English Translation】 English version: He raised his hand and said, 'I do not dwell here.' In the third year of Zhihe (1056), Emperor Renzong began to fall ill, and with no heir apparent established, the empire was filled with anxiety. The remonstrating official Fan Zhen was the first to speak out for righteousness, requesting that a virtuous member of the imperial clan be chosen to act as regent, awaiting the birth of an imperial heir, and then retire to his fief. If not, then let him oversee the palace guards and administer the capital, to secure the hopes of the empire. Sima Guang, the vice prefect of Bingzhou, also spoke in favor of this, submitting three memorials in total, one of which was retained in the palace, and two of which were sent to the Chancellery. At night, the Emperor burned incense and silently prayed, saying, 'Tomorrow, prepare a vegetarian feast in the Huacheng Hall, and sincerely invite the Great Scholar of the Lotus Sutra to descend without refusal.' At dawn, the Emperor stood solemnly in his Daoist robes, waiting. Soon, a messenger rushed to report that 'Fahua' was coming directly from the Right Yede Gate, about to reach the 𥨊 Hall. The guards shouted to stop him, but the Emperor smiled and said, 'I invited him here.' After a while, 'Fahua' arrived and immediately ascended the imperial throne, sat in the lotus position, and received offerings. As he was about to leave, the Emperor said, 'Because the heir apparent has not been established, the ministers are all speaking out. Time is passing, and it is still unknown whether there will be an heir. I ask Master Fahua to make a decision for me.' The master asked for a pen and paper and wrote repeatedly, 'Thirteen, thirteen,' for dozens of lines, then threw down the pen without another word. No one could fathom his meaning. Later, when Emperor Yingzong ascended the throne, he was the thirteenth son of Prince Yi of Pu'an, which verified the previous words. On the twenty-third day of the eleventh month of the Wuzi year of the Qingli era (1048), as 'Fahua' was about to pass away, he said to the people, 'From countless kalpas ago, I have accomplished many lands, manifesting bodies to spread teachings. Now I am returning south.' After speaking, he lay on his right side and passed away.
The Tathagata World Honored One said, 'After my parinirvana, Bodhisattvas and Arhats will come, manifesting bodies to be born in those worlds. In the Dharma-ending Age, they will transform into various forms to liberate beings who are transmigrating in samsara. They may transform into monks, lay practitioners, kings, officials, young men, or young women, even **widows, adulterers, butchers, and merchants, living among them, praising the Buddha's teachings, and leading their minds into samadhi (meditative absorption). They will never say, 'I am a true Bodhisattva' or 'I am a true Arhat,' revealing the Buddha's secret causes and conditions, or speaking lightly to beginners. Only at the moment of death may they secretly leave a testament.' 'Fahua' said at the moment of his death, 'From countless kalpas ago, I have accomplished the Sheto'
多國土。分身揚化是也。
華嚴隆禪師
禪師名道隆。不知何許人。至和初。游京師。客景德寺。曰縱觀都市。歸嘗二鼓。謹門者呵之不悛。一夕還不得入。臥門之下 仁宗夢至景德寺門。見龍蟠地。驚覺。中夜遣中使。往視之。乃一僧熟睡已再鼾。撼之驚矍。問名字歸奏 上聞名道隆。乃喜曰。吉徴也。明日 召至便殿。問宗旨。隆奏對詳允。上大悅。有旨館于大相國寺燒朱院。王公貴人。爭先愿見。隆未漱盥。戶外之屨滿矣 上以偈句相酬唱。絡繹于道。或入對留宿禁中。禮遇特厚。賜號應制明悟禪師。隆少時師事石門徹禪。師嘗問曰。古人云。但得隨處安閑。自然合他古轍。雖有此語。疑心未歇如何。徹曰。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。先洞山示眾曰。欲知此事。如人家養三兒。以一著州中。一著村中。一著縣中。其一用家中財物。其一用外處錢物。有一人不得家中錢物用。亦不得外處錢物用。且道那一個。合在州中。那一個合在縣中。那一個合在村中。有僧便問。三個莫明輕重否。曰是。僧曰。如何是此人出身處。曰。知有卻不知有。是此人出身處。僧曰。未審此人。從今日去也無。曰亦從今
【現代漢語翻譯】 現代漢語譯本 多國土。分身揚化是也。（指佛菩薩爲了度化眾生，可以在多個國土顯現化身）
華嚴隆禪師
禪師名道隆，不知是哪裡人。至和初年，遊歷京師，住在景德寺。他說：『縱觀都市。』回來時已經二更鼓了。守門的人呵斥他不悔改，一個晚上回不來，睡在門下。仁宗皇帝夢到景德寺門，看見龍盤踞在地上，驚醒。半夜派遣中使，前往檢視，原來是一個僧人熟睡並且打鼾。搖醒他驚慌失措，問名字后回報皇上。皇上聽到名字叫道隆，非常高興，說：『這是吉祥的徵兆啊。』第二天，召見至便殿，問禪宗宗旨。道隆回答詳盡允當，皇上非常高興。有旨意安排他住在大相國寺燒朱院。王公貴人，爭先恐後地想要見他。道隆還沒來得及洗漱，門外的鞋子已經堆滿了。皇上用偈句與他相互酬唱，絡繹不絕。有時入宮對答，留宿禁中，禮遇非常優厚。賜號應制明悟禪師。道隆年輕時師事石門徹禪師。徹禪師曾經問他說：『古人說，只要能夠隨處安閑，自然就符合古人的規範。』雖然有這句話，疑心還是沒有消除，怎麼辦？徹禪師說：『知道有才可以隨處安閑。』比如有人住在州縣，或者聽到或者看到，千奇百怪的事情，他都當作尋常事。不知道有而安閑，比如有人住在村落，有一點點聲色，就驚怪傳說。先前洞山禪師開示大眾說：『想要知道這件事，就像人家養了三個兒子，一個住在州里，一個住在村裡，一個住在縣裡。其中一個用家裡的財物，一個用外面的錢物，有一個人不得用家裡的錢物，也不得用外面的錢物。』那麼說哪一個適合住在州里，哪一個適合住在縣裡，哪一個適合住在村裡？有僧人就問：『這三個莫非有輕重之分嗎？』洞山禪師說：『是的。』僧人問：『如何是此人的出身處？』洞山禪師說：『知道有卻不知道有，是此人的出身處。』僧人問：『不知道這個人，從今天起怎麼樣？』洞山禪師說：『也是從今天起。』
【English Translation】 English version Multiple lands. Manifesting transformations of the body. (Referring to Buddhas and Bodhisattvas manifesting transformation bodies in multiple lands to liberate sentient beings.)
Chan Master Huayan Long
The Chan master's name was Daolong (Daolong, meaning 'Way Prosperous'). His origins were unknown. In the early years of Zhihe (Zhihe, a reign period of Emperor Renzong of Song Dynasty), he traveled to the capital and stayed at Jingde Temple (Jingde Temple, Temple of Jingde). He said, 'Having surveyed the metropolis,' and returned when the second drum of the night had already sounded. The gatekeeper scolded him for not repenting. One night, he could not enter and slept beneath the gate. Emperor Renzong (Emperor Renzong, an emperor of Song Dynasty) dreamed of the gate of Jingde Temple, seeing a dragon coiled on the ground, and awoke in alarm. In the middle of the night, he dispatched a eunuch to investigate, who found a monk sound asleep and snoring. He shook him awake, startled, and asked his name, which he reported to the Emperor. Upon hearing the name Daolong, the Emperor rejoiced, saying, 'Auspicious omen!' The next day, he summoned him to the side hall and inquired about the tenets of Chan. Daolong's responses were detailed and appropriate, greatly pleasing the Emperor. An imperial decree ordered him to reside at Shaozhu Courtyard (Shaozhu Courtyard, a courtyard name) in Daxiangguo Temple (Daxiangguo Temple, Temple of Great National Protector). Princes and nobles vied to meet him. Before Daolong had even washed, the shoes outside his door were piled high. The Emperor exchanged verses with him in response, continuously. Sometimes he entered the palace for dialogues and stayed overnight in the forbidden palace, receiving exceptionally generous treatment. He was bestowed the title 'Response-to-Imperial-Command Enlightened Chan Master'. Daolong, in his youth, studied under Chan Master Shi Che (Shi Che, meaning 'Stone Thorough'). The master once asked him, 'The ancients said, 'Only by being at ease wherever you are will you naturally accord with the ancient ways.' Although there is this saying, the doubt has not yet ceased. What should be done?' Che said, 'Knowing that there is, then you can be at ease wherever you are.' For example, someone living in a prefecture or county hears or sees all sorts of strange things, but they treat them as ordinary. Not knowing that there is, and being at ease, is like someone living in a village who is startled and spreads rumors at the slightest sound or sight. Previously, Chan Master Dongshan (Dongshan, a famous Chan master) instructed the assembly, saying, 'If you want to know this matter, it is like a family raising three sons, one living in the prefecture, one in the village, and one in the county. One uses the family's wealth, one uses money from outside, and one cannot use the family's wealth nor the money from outside.' Then tell me, which one is suitable to live in the prefecture, which one in the county, and which one in the village?' A monk then asked, 'Are these three not of varying importance?' Dongshan said, 'Yes.' The monk asked, 'What is this person's place of origin?' Dongshan said, 'Knowing that there is, yet not knowing that there is, is this person's place of origin.' The monk asked, 'I don't know about this person, what will happen from today onwards?' Dongshan said, 'Also from today onwards.'
日去。僧曰。恁么則屬功也。曰是。僧曰。喚作恁么功。曰。喚作功就之功。僧曰。此人還知有州中人否。曰。知有。始解奉重矣。僧曰。恁么則村中人。全明過也。曰是。僧曰。如何是此人過處。曰。不知有。喚作閑人。是此人過處。不見先師道。今時學道人。須知有轉身處。始得。隆曰。古人知有。便能如州里人耶。亦須因奉重而至耶。徹曰。洞山曰。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。時有僧便問。如何是向。曰。吃飯時作么生。又問。如何是奉。曰。背時作么生。又問。如何是功。曰。放下钁頭時作么生。又問。如何是共功。曰不得色。又問。如何是功功。曰不共。此名功勛五位也。譬如初生鳩兒。毛羽可憐生。久久自能高飛遠蕩。隆親受洞上旨訣。后謁廣慧璉禪師。遂為廣慧之嗣。皇祐二年。詔廬山僧懷璉至闕。演法于浚苑化成殿 上召隆問話。機鋒迅捷。上悅。侍衛皆山呼。隆即奏疏曰。臣本凡庸。混跡市裡。夤緣佛法。依近天顏。出入禁廷。恩渥至厚。薦更歲籥。衰病相仍。未甘退于山林。坐貪蒙于雨露。因循至此。愧負在顏。恭惟 皇帝陛下。天縱聖神。生知妙道。染為詞翰。如日昭回下飾萬物。而臣蒙許賡和。似霧領略。才見一班。人雖不言。臣豈無怍。伏見僧
【現代漢語翻譯】 現代漢語譯本 太陽落山了。僧人問：『這樣說來，就屬於功用了。』回答：『是的。』僧人問：『稱作什麼樣的功用？』回答：『稱作功就之功。』僧人問：『這個人還知道有州里人嗎？』回答：『知道有。開始懂得奉重了。』僧人問：『這樣說來，村裡人就完全勝過了。』回答：『是的。』僧人問：『這個人的過失在哪裡？』回答：『不知道有，稱作閑人，這就是這個人的過失。』不見先師說：『現今學道的人，須知有轉身處，才能有所得。』隆禪師說：『古人知道有，就能像州里人一樣嗎？還是必須因為奉重才能達到呢？』徹禪師說：『洞山（Dongshan）[禪宗祖師名號]說：向時作么生？奉時作么生？功時作么生？共功時作么生？功功時作么生？』當時有僧人便問：『如何是向？』回答：『吃飯時作么生？』又問：『如何是奉？』回答：『背時作么生？』又問：『如何是功？』回答：『放下鋤頭時作么生？』又問：『如何是共功？』回答：『不得色。』又問：『如何是功功？』回答：『不共。』這叫做功勛五位。譬如初生的斑鳩，毛羽可憐，但久而久之，自然能高飛遠翔。隆禪師親自接受洞山（Dongshan）的旨訣，後來拜謁廣慧璉（Guanghui Lian）禪師，於是成為廣慧（Guanghui）的嗣法弟子。皇祐二年，皇帝詔令廬山僧人懷璉（Huai Lian）到京城，在浚苑化成殿演法，皇上召見隆禪師問話，機鋒迅捷，皇上很高興，侍衛們都山呼萬歲。隆禪師隨即上奏說：『臣本是凡庸之人，混跡於市井之中，因為佛法的緣故，得以靠近天顏，出入禁廷，恩渥至厚。薦更歲籥，衰病相仍，未敢退隱於山林，貪戀蒙受雨露之恩。因循至今，愧對皇恩。恭惟皇帝陛下，天縱聖神，生來就知曉妙道，染為詞翰，如日昭回，下飾萬物，而臣蒙許賡和，似霧領略，才見一班。人雖不言，臣豈能無愧？伏見僧』
【English Translation】 English version The sun went down. A monk asked, 'In that case, it belongs to function.' He replied, 'Yes.' The monk asked, 'What kind of function is it called?' He replied, 'It's called the function of accomplished merit.' The monk asked, 'Does this person still know about the people in the prefecture?' He replied, 'He knows. He's beginning to understand reverence.' The monk asked, 'In that case, the villagers completely surpass him.' He replied, 'Yes.' The monk asked, 'What is this person's fault?' He replied, 'Not knowing, being called an idle person, that is this person's fault.' Haven't you seen the former teacher say, 'People who study the Way nowadays must know that there is a turning point to be attained.' Master Long said, 'If the ancients knew, could they be like the people in the prefecture? Or must they reach it through reverence?' Master Che said, 'Dongshan (洞山) [name of a Chan Buddhist master] said, 'What is it like in the past? What is it like in reverence? What is it like in merit? What is it like in shared merit? What is it like in meritorious merit?'' At that time, a monk asked, 'What is 'towards'?' He replied, 'What is it like when eating?' He asked again, 'What is 'reverence'?' He replied, 'What is it like when turning away?' He asked again, 'What is 'merit'?' He replied, 'What is it like when putting down the hoe?' He asked again, 'What is 'shared merit'?' He replied, 'Not getting attached to form.' He asked again, 'What is 'meritorious merit'?' He replied, 'Not shared.' This is called the five ranks of meritorious achievement. It's like a newly born turtledove, its feathers are pitiful, but in time it will naturally be able to fly high and far. Master Long personally received the secret teachings of Dongshan (洞山), and later visited Chan Master Guanghui Lian (廣慧璉), thus becoming Guanghui's (廣慧) Dharma heir. In the second year of the Huangyou era, the emperor summoned the monk Huai Lian (懷璉) of Mount Lu to the capital to expound the Dharma in the Huacheng Hall of Junyuan. The emperor summoned Master Long for questioning, and his responses were quick and sharp. The emperor was very pleased, and the guards all shouted 'Long live the emperor!' Master Long immediately submitted a memorial, saying, 'Your subject is originally a mediocre person, mixed in the marketplace. Because of the Buddha Dharma, I have been able to approach the Emperor's face, entering and leaving the forbidden court, receiving extremely generous favor. The years have passed, and illness has followed. I have not dared to retire to the mountains and forests, greedily enjoying the grace of rain and dew. Continuing until now, I am ashamed to face the Emperor's kindness. I respectfully think that Your Majesty the Emperor is divinely intelligent, knowing the wonderful Way from birth, and turning it into literary works, like the sun shining back, adorning all things. And your subject is allowed to follow and harmonize, like fog understanding, only seeing a glimpse. Although people do not speak, how can your subject not be ashamed? I humbly see the monk.'
懷璉。比自林藪。召至京都。議論得其淵源。詞句持出流輩。禁林侍問。秘殿談禪。臣所不如。舉以自代。伏望 聖慈。許臣于廬山一小剎。養痾待盡。不勝犬馬戀軒之情。取進止疏奏不許。有旨于曹門外。護國寺北。建精舍以居。號華嚴禪院。隆既得謝事。喜見言色。閑居奇衲。名緇多過從。有乘侍者。來自大陽。乘后住福嚴。隆問在大陽得力句。對曰。明安嘗問曰。有一人遍身紅爛。臥在荊棘林中。火繞周匝。若親近得此人。禪門大啟若。親近不得。佛法無靈驗。時對曰。六根不具。七識不全者。親近得此人。明安曰。令渠出來。我要相見。時又答曰。適來無左右。祇對和尚。安曰。相隨來也。即禮拜退。隆曰。若果如此。冷如毛粟。細如冰雪。乘曰。禪師親見石門。如何卻嗣廣慧。隆曰。我初見廣慧。渠方欲剃髮。使我擎橙子來。廣慧曰。道者我有橙子詩。聽取。詩曰。放下便平穩。我時便肯伊。后因敘陳在石門。所悟公案。廣慧曰。石門所示如百味珍羞。只是飽人不得。後來有一炷香。不欲兩頭三緒。為伊燒卻。乘曰。藝不辜人。有僧誦璉公詩 上問佛偈曰。有節非干竹。三星偃月宮。一人居日下。弗與眾人同。隆曰。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
【現代漢語翻譯】 懷璉（僧人名）。（當初）從偏遠的林地被召到京都，（他）議論佛法精闢深奧，文辭超羣出衆。在宮廷里侍奉皇帝問法，在秘殿中談論禪宗，這些我都比不上他，（所以我）推薦他來代替我。（現在）我懇請皇上恩準，讓我在廬山的一座小寺廟裡，休養疾病，等待生命的終結。實在難以割捨對皇上的依戀之情。我呈上的請求退隱的奏章沒有被批準。皇上下旨，在曹門外護國寺的北面，建造一座精舍讓我居住，命名為華嚴禪院。隆（即本文作者）既然得以辭去官職，（從他的）言語神色中可以看出他很高興。賦閒在家，與一些奇特的僧人、著名的僧侶多有往來。有個叫乘的侍者，從大陽（地名）來。（後來）乘住在福嚴（寺廟名）。隆問（他）在大陽（參禪）得力的語句。乘回答說：『明安（僧人名）曾經問（我）：有一個人渾身紅腫潰爛，躺在荊棘叢中，四周被火焰包圍。如果能親近這個人，禪門就會大開；如果不能親近，佛法就沒有靈驗。』當時我回答說：『六根不全，七識不完整的人，才能親近這個人。』明安說：『讓他出來，我要見見他。』當時我又回答說：『剛才沒有左右之人，只是對和尚您說的。』明安說：『（那個人）是跟隨我來的。』（說完）就禮拜退下了。隆說：『如果真是這樣，（那感受）就像寒毛豎立，細微如冰雪。』乘說：『禪師您親自拜見了石門（僧人名），為什麼又繼承了廣慧（僧人名）的衣缽？』隆說：『我初次拜見廣慧時，他正要剃髮，讓我拿著橙子來。廣慧說：『道者，我有一首關於橙子的詩，你聽著：放下便平穩。』當時我就認可了他。後來因為敘述在石門（參禪）所領悟的公案，廣慧說：『石門所展示的就像各種美味佳餚，只是不能讓已經吃飽的人再吃。後來（我）有一炷香，不想兩頭三緒，就為他燒掉了。』乘說：『技藝不會辜負人。』有僧人誦讀懷璉公（僧人名）的詩，皇上問佛偈說：『有節並非竹，三星偃月宮。一人居日下，弗與眾人同。』隆說：『諸佛說心，是爲了破除心相。懷璉作這首偈，就像在虛空中釘釘子一樣。』於是說：『虛空釘鐵橛，平地起骨堆。不要把閑散的學問』 隆（即本文作者）說：『諸佛說心，是爲了破除心相。懷璉作這首偈，就像在虛空中釘釘子一樣。』於是說：『虛空釘鐵橛，平地起骨堆。不要把閑散的學問』
【English Translation】 Huai Lian (name of a monk). (Initially) summoned from remote forests to the capital, (he) discussed Buddhist doctrines with profound depth, and his literary talent surpassed his peers. Serving the emperor in the palace, answering his questions about the Dharma, and discussing Zen in the secret halls, I am inferior to him in these aspects, (so) I recommend him to replace me. (Now) I implore Your Majesty's gracious permission to allow me to retire to a small temple on Mount Lu, to recuperate from my illness and await the end of my life. I find it truly difficult to relinquish my attachment to Your Majesty. My memorial requesting retirement was not approved. The Emperor issued an edict to build a hermitage for me north of Huguo Temple outside Cao Gate, naming it Huayan Zen Monastery. Since Long (i.e., the author of this text) was able to resign from his official position, (it can be seen from his) words and expressions that he is very happy. Living in leisure at home, he has many interactions with some eccentric monks and famous monks. There was an attendant named Cheng, who came from Dayang (place name). (Later) Cheng lived in Fuyan (temple name). Long asked (him) about the powerful words he had gained in Dayang (while practicing Zen). Cheng replied: 'Ming An (name of a monk) once asked (me): There is a person whose whole body is red and festering, lying in a thicket of thorns, surrounded by flames. If one can get close to this person, the gate of Zen will be greatly opened; if one cannot get close, the Buddha-dharma will have no efficacy.' At that time, I replied: 'Only those whose six senses are incomplete and whose seven consciousnesses are not whole can get close to this person.' Ming An said: 'Let him come out, I want to see him.' At that time, I replied again: 'Just now there was no one on the left or right, I was just speaking to you, Abbot.' Ming An said: '(That person) came with me.' (After saying that,) he bowed and withdrew. Long said: 'If that is really the case, (the feeling) is like goosebumps rising, as fine as ice and snow.' Cheng said: 'Zen Master, you personally met Shimen (name of a monk), why did you inherit the mantle of Guanghui (name of a monk)?' Long said: 'When I first met Guanghui, he was about to shave his head, and he asked me to bring oranges. Guanghui said: 'Daoist, I have a poem about oranges, listen to it: 'Let go and it will be stable.' At that time, I agreed with him. Later, because I recounted the koan I had realized in Shimen (while practicing Zen), Guanghui said: 'What Shimen showed is like various delicacies, but it cannot be eaten by those who are already full. Later (I) had a stick of incense, not wanting to have two ends and three threads, so I burned it for him.' Cheng said: 'Skills will not let people down.' A monk recited the poem of Huai Lian Gong (name of a monk), and the Emperor asked about the Buddhist verse, saying: 'Having joints but not bamboo, three stars in the crescent moon palace. One person lives under the sun, not the same as everyone else.' Long said: 'The Buddhas speak of the mind in order to break the appearance of the mind. Huai Lian made this verse, it is like nailing a peg in the void.' Then he said: 'Nailing an iron peg in the void, raising a pile of bones on flat ground. Do not take idle learning' Long (i.e., the author of this text) said: 'The Buddhas speak of the mind in order to break the appearance of the mind. Huai Lian made this verse, it is like nailing a peg in the void.' Then he said: 'Nailing an iron peg in the void, raising a pile of bones on flat ground. Do not take idle learning'
解。安著佛階梯。又見達觀穎禪師。戲作偈曰。解答諸方語。能昑五字詩。二般俱好藝。只是見錢遲。隆曰。佛法卻成戲論。後生無識。遞相效學。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。隆曰。寶塵行不遜。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。教誰撿點。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。已為道取笑也。隆為人寬厚。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。
贊曰。隆夜臥寺閫之外。朝登秘殿之上。揖讓人主。談出世法。有補宗教。蓋所謂有異能解。一世奇禪衲也。歿未五十年。叢林且不聞其名。況機緣語句乎。可為太息。予少時客華嚴。及見其檀越岑氏之子孫。家藏隆偈藁。並被遇之跡甚詳。今追繹十。才得其一二。著於此。以俟知者耳。
禪林僧寶傳卷第二十 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十一
宋明
【現代漢語翻譯】 現代漢語譯本： 解。安於佛法的階梯。又拜見了達觀穎禪師，戲作偈語說：『解答各方的言語，能吟誦五字詩。這兩樣都是好技藝，只是掙錢來得慢。』隆禪師說：『佛法卻成了戲論，後生晚輩沒有見識，互相效仿學習，這不可長久。』但禪師說：『這兩樣雖然混雜，也勝過其他的作為。』有僧人說，洞山寶公譏諷五祖戒禪師的行為，落人口實，讓人懷疑。他到了洞山，於是上堂說偈語：『可嘆世人多乖謬，說的是清凈之語，做的卻是污濁之事。如果沒有閻羅老子，誰能奈何得了你？』隆禪師說：『寶塵行為不謙遜，出賣老師以求取名聲，不可取啊。』曹溪慧能大師說：『真正修道的人，不見世間的過錯。來說他人缺點，自己的缺點先暴露。』我寶塵暴露其師的過失，教誰來檢點？凡是沙門釋子，寂默才是最重要的。華嚴論說：『唯有寂靜唯有沉默，是心造就如來的模樣。不執著不留戀，是進入法界的途徑。』寶塵出賣洞山姜，鋤雙峰的地，已經被道所取笑了。隆禪師為人寬厚，不自誇功勞，以真正的慈悲和普遍的恭敬來行事。去世時年八十多歲，在盛夏安然端坐七日，手足柔軟和順，全身建塔于寺廟的東邊。 贊曰：隆禪師夜晚睡在寺廟門檻之外，早晨登上秘殿之上，對人主作揖謙讓，談論出世之法，對宗教有所補益，大概就是所謂的有異能的解脫，一世奇特的禪僧啊。去世不到五十年，叢林中且不聞其名，更何況是機緣語句呢？真是令人嘆息。我年少時客居華嚴寺，曾見過他的施主岑氏的子孫，家中藏有隆禪師的偈語草稿，以及被禮遇的痕跡非常詳細。如今追憶十分之一，才得到其中的一二，寫在這裡，以等待知曉的人吧。 《禪林僧寶傳》卷第二十 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》 《禪林僧寶傳》卷第二十一 宋 明
【English Translation】 English version: Jie (Understanding). He settled on the ladder of the Buddha's teachings. He also visited Zen Master Daguan Ying, who jokingly composed a verse saying: 'Answers to the words of all directions, able to chant five-character poems. Both are good skills, but earning money is slow.' Zen Master Long said, 'The Buddha's teachings have become a joke; the younger generation has no understanding and imitates each other. This cannot last long.' But Zen Master Dan said, 'Although these two are mixed, they are better than other actions.' A monk said that Baogong of Dongshan criticized the conduct of Zen Master Wuzu Jie, leading to suspicion and gossip. When he arrived at Dongshan, he ascended the hall and spoke a verse: 'Alas, the world is perverse, speaking of purity but acting impurely. If there were no Yama, who could do anything to you?' Zen Master Long said, 'Bao Chen's behavior is not humble, selling his teacher to gain fame, which is unacceptable.' Caoxi Huineng (Sixth Patriarch) said, 'A truly practicing person does not see the faults of the world. Speaking of others' shortcomings, one's own shortcomings are exposed first.' I, Bao Chen, expose my teacher's faults; who will examine them? For all Shramanas and Shakya's disciples, silence is the most important. The Avatamsaka Sutra says, 'Only silence, only stillness, is the mind creating the image of the Tathagata. Not attached, not longing, is the path to enter the Dharma Realm.' Bao Chen sells Dongshan Jiang and hoes the land of Shuangfeng, already being laughed at by the Dao. Zen Master Long was kind and generous, not boasting of his merits, and acted with true compassion and universal respect. When he passed away at the age of eighty, he sat peacefully for seven days in the hot summer, his hands and feet were soft and supple, and a pagoda was built for his whole body to the east of the temple. Eulogy: Zen Master Long slept outside the temple threshold at night and ascended the secret hall in the morning, bowing respectfully to the ruler and discussing the Dharma of transcending the world, which benefited the religion. He was probably the so-called extraordinary liberation, a unique Zen monk of his time. Less than fifty years after his death, the monastic community had not heard of his name, let alone his opportunities and words. It is truly lamentable. When I was young, I stayed at Huayan Temple and saw the descendants of his benefactor, the Cen family, who had a draft of Zen Master Long's verses and detailed records of his encounters. Now, recalling one-tenth of it, I have only obtained one or two of them, which I write here to await those who know. Chronicles of the Sangha Treasures of the Zen Forest, Volume 20 Supplement to the Wanxu Zang, Volume 79, No. 1560, Chronicles of the Sangha Treasures of the Zen Forest Chronicles of the Sangha Treasures of the Zen Forest, Volume 21 Song Dynasty, Ming Dynasty
白庵居沙門 惠洪 撰
慈明禪師
慈明禪師。出全州清湘李氏。諱楚圓。少為書生。年二十二。依城南湘山隱靜寺(或云依金地寺)得度。其母有賢行。使之遊方。公連眉秀目。頎然豐碩。然忽繩墨。所至為老宿所呵。以為少叢林。公柴崖而笑曰。龍象蹴踏。非驢所堪。嘗橐骨董箱。以竹杖荷之。游襄沔間。與守芝谷泉俱結伴。入洛中。聞汾陽昭禪師。道望為天下第一。決志親依。時朝廷方問罪河東。潞澤皆屯重兵。多勸其無行。公不顧渡大河。登太行。易衣類廝養。竄名火隊中。露眠草宿。至龍州。遂造汾陽。昭公壯之。經二年。未許入室。公詣昭。昭揣其志。必罵詬。使令者或毀詆諸方。及有所訓。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。失出家之利。語未卒。昭公熟視罵曰。是惡知識。敢裨販我。怒舉杖逐之。公擬伸救。昭公掩其口。公大悟曰。乃知臨濟道。出常情。服役七年辭去。依唐明嵩禪師。嵩謂公曰。楊大年內翰。知見高。入道穩實。子不可不見。公乃往見大年。大年問曰。對面不相識。千里卻同風。公曰。近奉山門請。大年曰。真個脫空。公曰。前月離唐明。大年曰。適來悔相問。公曰。作家。大年喝之。公曰恰是。大年復喝。公
【現代漢語翻譯】 現代漢語譯本 慈明禪師，是全州清湘李氏人，名楚圓。年少時是讀書人，二十二歲時，在城南湘山隱靜寺（或說在金地寺）出家。他的母親很有德行，讓他四處遊歷參學。慈明禪師眉毛相連，眼睛秀美，身材高大魁梧，但不拘小節。所到之處，常被老修行們呵斥，認為他缺乏叢林規矩。慈明禪師笑著說：『龍象的行動，不是驢子所能承受的。』他曾帶著裝雜物的箱子，用竹杖挑著，在襄陽、沔陽一帶遊歷。與守芝谷泉一同結伴，進入洛陽。聽說汾陽昭禪師的道行和聲望是天下第一，決心親自依止。當時朝廷正在問罪河東，潞州、澤州都駐紮著重兵，很多人勸他不要前往，慈明禪師不顧一切，渡過大河，登上太行山，換上僕人的衣服，改名混在伙伕隊伍中，露天睡覺，在草地上休息，到達龍州，於是去拜見汾陽昭禪師。昭禪師認為他很有志氣。經過兩年，還不允許他進入內室請教。慈明禪師去拜見昭禪師，昭禪師揣摩他的心志，必定會謾罵責備。昭禪師指使人或者詆譭其他地方的禪師，或者所訓誡的，都是些庸俗鄙陋的事情。一天晚上，慈明禪師訴說道：『自從來到您的座下已經兩年了，沒有得到您的指示，只是增加了世俗的煩惱和念頭。時間飛逝，自己的事情還不明白，失去了出家的利益。』話還沒說完，昭禪師仔細地看著他罵道：『你這惡知識，竟敢來販賣我！』憤怒地舉起杖子驅趕他。慈明禪師想要辯解，昭禪師摀住他的嘴。慈明禪師大悟，說道：『才知道臨濟宗的道，超出常情。』於是服役七年，辭別離去，依止唐明嵩禪師。嵩禪師對他說：『楊大年翰林，見解很高，入道穩固紮實，你不可不見他。』慈明禪師於是前去拜見楊大年。楊大年問道：『對面不相識，千里卻同風。』慈明禪師說：『最近承蒙山門邀請。』楊大年說：『真是空洞無物。』慈明禪師說：『上個月離開唐明禪師那裡。』楊大年說：『剛才後悔問你。』慈明禪師說：『是行家。』楊大年呵斥他。 楊大年再次呵斥他。
【English Translation】 English version The Chan Master Ciming (Compassionate Brightness), was from the Li family of Qingxiang, Quanzhou. His given name was Chuyuan (Outstanding Circle). In his youth, he was a scholar. At the age of twenty-two, he was ordained at the Yin Jing Temple (Hidden Stillness Temple) of Xiangshan (Elephant Mountain) south of the city (or it is said he was ordained at Jindi Temple (Golden Ground Temple)). His mother was virtuous and sent him to travel and study. Chan Master Ciming had connected eyebrows and beautiful eyes, and was tall and robust, but he was unconventional. Wherever he went, he was often scolded by senior monks, who thought he lacked the rules of the monastery. Chan Master Ciming smiled and said, 'The trampling of dragons and elephants is not something a donkey can bear.' He once carried a box of miscellaneous items, carrying it with a bamboo staff, traveling in the area between Xiangyang and Mianyang. Together with Shouzhi Guquan (Guardian of Wisdom, Valley Spring), he went to Luoyang. Hearing that Chan Master Fenyang Zhao's (Fen River South, Zhao) virtue and reputation were the best in the world, he resolved to rely on him personally. At that time, the imperial court was questioning Hedong (River East), and Luzhou (Lu Prefecture) and Zezhou (Ze Prefecture) were heavily garrisoned. Many people advised him not to go, but Chan Master Ciming disregarded everything, crossed the great river, climbed the Taihang Mountains, changed into servant's clothes, changed his name and mixed into the cook's team, sleeping in the open and resting on the grass, arriving at Longzhou (Dragon Prefecture), and then went to see Chan Master Fenyang. Chan Master Zhao thought he was very ambitious. After two years, he was not allowed to enter the inner room to ask for instruction. Chan Master Ciming went to see Chan Master Zhao, who surmised his mind, and would definitely scold and rebuke him. Chan Master Zhao instructed people to slander other Chan masters, or what he taught were vulgar and lowly matters. One night, Chan Master Ciming complained, 'Since coming to your seat, it has been two summers, and I have not received your instruction, but only increased worldly troubles and thoughts. Time flies, and my own affairs are not clear, and I have lost the benefit of leaving home.' Before he finished speaking, Chan Master Zhao looked at him carefully and scolded, 'You evil friend, dare to peddle me!' Angrily raising his staff to drive him away. Chan Master Ciming wanted to explain, but Chan Master Zhao covered his mouth. Chan Master Ciming had a great enlightenment, saying, 'Now I know that the Way of the Linji (Rinzai) school is beyond the ordinary.' So he served for seven years, and then left, relying on Chan Master Tangming Song (Tang Brightness, Song). Chan Master Song said to him, 'Yang Danian (Yang Great Year) of the Hanlin Academy has high insight and is firmly established in the Way, you must see him.' Chan Master Ciming then went to see Yang Danian. Yang Danian asked, 'Facing each other, we do not know each other, but for a thousand miles, we share the same wind.' Chan Master Ciming said, 'Recently, I received an invitation from the monastery.' Yang Danian said, 'Truly empty and without substance.' Chan Master Ciming said, 'I left Chan Master Tangming last month.' Yang Danian said, 'I regret asking you just now.' Chan Master Ciming said, 'Is an expert.' Yang Danian shouted at him. Yang Danian shouted at him again.
以手劃一劃。大年吐舌曰。真是龍象。公曰。是何言歟。大年顧令別點茶曰。元來是家裡人。公曰。也不消得。良久又問。如何是圓上座為人句。公曰。切。大年曰。作家作家。公曰。放內翰二十拄杖。大年拊膝曰。這裡是什麼處所。公拍掌曰。不得放過。大年大笑。又問。記得唐明悟時因緣否。公曰。唐明聞。僧問首山佛法大意。首山曰。楚王城畔(或有汝汝)水東流。大年曰。只如此語意如何。公曰。水上掛燈毬。大年曰。與么則辜負古人去。公曰。內翰疑則別參。大年曰。三腳蝦䗫跳上天。公曰。一任𨁝跳。大年乃又笑。館于齋中。日夕質疑智證。因聞前言往行。恨見之晚。朝中見駙馬都尉李公。曰。近得一道人。真西河師子。李公曰。我以拘文。不能就謁奈何。大年默然。歸語公曰。李公佛法中人。聞道風遠至。有愿見之心。政以法不得。與侍從過從。公黎明謁李公。李公閱謁。使童子問。道得即與上座相見。公曰。今日特來相看。又令童子曰。碑文刊白字。當道種青松。公曰。不因今日節。餘日定難逢。童子又出曰。都尉言。與么則與上座相見去也。公曰。腳頭腳底。李公乃出坐定。問曰。我聞西河。有金毛師子。是否。公曰。什麼處得此訊息。李公喝之。公曰。野犴鳴。李公又喝。公曰。恰是。李公大笑
{ "translations": [ "現代漢語譯本：", "大年用手在空中劃了一下。大年吐著舌頭說：『真是龍象啊！』（龍象：比喻佛門中傑出的人才）", "公說：『這是什麼話？』", "大年回頭示意手下重新點茶，說：『原來是自己家裡人。』", "公說：『也不需要這樣。』", "過了很久，大年又問：『如何是圓上座（圓上座：指德行圓滿的高僧）為人句？』", "公說：『切。』", "大年說：『作家作家！（作家：指精通佛法的人）』", "公說：『該打你這個內翰（內翰：宋代的官名，這裡指大年）二十拄杖。』", "大年拍著膝蓋說：『這裡是什麼地方？』", "公拍手說：『不能放過你。』", "大年大笑。", "又問：『記得唐明（唐明：人名，指僧人）開悟時的因緣嗎？』", "公說：『唐明聽到，有僧人問首山（首山：人名，指僧人）佛法大意，首山說：『楚王城畔（或有汝汝）水東流。』", "大年說：『只是這樣的話，是什麼意思？』", "公說：『水上掛燈籠。』", "大年說：『這樣說就辜負古人了。』", "公說：『內翰如果疑惑，就另外去參學。』", "大年說：『三腳蝦蟆跳上天。』", "公說：『任憑它跳。』", "大年於是又笑了，把公安排在齋房裡，日夜不停地質疑求證。因為聽說了公以前的言行，後悔相見太晚。在朝中見到駙馬都尉李公（駙馬都尉李公：官名加人名），說：『最近得到一位道人，真是西河（西河：地名）的獅子。』", "李公說：『我因為拘泥於俗務，不能前去拜訪，怎麼辦？』", "大年沉默不語。回去告訴公說：『李公是佛法中的人，聽說您的道風遠播，很想見您一面，只是因為身份所限，不能像侍從一樣隨便來往。』", "公天亮就去拜見李公。李公看了拜帖，讓童子問：『說得出來，就和上座相見。』", "公說：『今天特地來相看。』", "李公又讓童子說：『碑文上刻白字，當道種青松。』", "公說：『不是今日這個節日，其他日子一定難以相逢。』", "童子又出來說：『都尉說，既然這樣，就和上座相見吧。』", "公說：『腳頭腳底。』", "李公於是出來坐定，問道：『我聽說西河有金毛獅子，是嗎？』", "公說：『從哪裡得到這個訊息？』", "李公喝斥一聲。", "公說：『野犴鳴叫。』", "李公又喝斥一聲。", "公說：『正是。』", "李公大笑。", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
。既辭去。問臨行一句。公曰。好將息。李公曰。何異諸方。公曰。都尉又作么生。曰。放上座二十拄杖。公曰。專為流通。李公又喝。公曰。瞎。李公曰好去。公曰諾諾。自是往來楊李之門。以法為友。久之辭還河東。大年曰。有一語。寄唐明。公曰。明月照見夜行人。大年曰。卻不相當。公曰。更深猶自可。午後更愁人。大年曰。開寶寺前金剛。近日因什麼汗出。公曰。知。大年曰上座臨行。豈無為人句。公曰。重疊關山路。大年曰。與么則隨上座去也。公作噓聲。大年曰。真師子兒。公還唐明。李公遣兩僧訊公。公于書尾𦘕雙足。寫來僧名。以寄之李公。作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。公以母老南歸。至筠州。首眾僧于洞山。時聦禪師居焉。先是汾陽謂公曰。我遍參雲門尊宿兒孫。特以未見聦為恨。故公依止。又三年。乃游仰山。楊大年以書抵宜春太守黃宗旦。使請公出世說法。守虛南原致公。公不赴。旋特謁候守願行。守問其故。對曰。始為讓。今偶欲之耳。守大賢之。住三年。棄去省母。以白金為壽。母詬曰。汝定累我入泥犁中。投諸地。公色不怍。收之辭去。謁神鼎諲禪師。諲首山高弟。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。公髮長不
【現代漢語翻譯】 現代漢語譯本：於是（他）告辭離開。問道：『臨走時請您說一句（話）。』（楊）大年說：『好好休息。』李公說：『這和對其他人說有什麼區別？』（楊）大年說：『都尉又怎麼樣呢？』（李公）說：『（應該）打上座二十拄杖。』（楊）大年說：『（我）專門爲了流通（佛法）。』李公又喝了一聲。楊大年說：『瞎！』李公說：『（你）好走。』（楊）大年說：『是，是。』從此以後，（他）往來於楊大年和李公的門下，以佛法為朋友。過了很久，（他）告辭返回河東。楊大年說：『有一句話，寄給唐明。』（云蓋）說：『明月照見夜行人。』楊大年說：『卻不相當。』（云蓋）說：『更深（人靜）猶自可，午後更愁人。』楊大年說：『開寶寺前的金剛，近日因為什麼汗出？』（云蓋）說：『知道。』楊大年說：『上座臨走，難道沒有為人（說法）的句子嗎？』（云蓋）說：『重疊關山路。』楊大年說：『這樣，我就跟隨上座去了。』（云蓋）作噓聲。楊大年說：『真是師子兒（真正的禪師）。』（云蓋）回到唐明。李公派遣兩個僧人問候（云蓋）。（云蓋）在書信的末尾畫上雙足，寫上來的僧人的名字，寄給李公。作偈說：『黑毫千里余，金槨示雙趺。人天渾莫測，珍重赤鬚鬍。』（云蓋）因為母親年老而南歸，到達筠州，在洞山率領眾僧。當時聦禪師住在那裡。先前汾陽曾對（云蓋）說：『我遍參雲門尊宿的兒孫，特別以沒有見到聦為遺憾。』所以（云蓋）依止（聦禪師）。又過了三年，於是遊歷仰山。楊大年寫信給宜春太守黃宗旦，讓他請（云蓋）出世說法。太守在南原建造寺廟來迎接（云蓋），（云蓋）沒有去。隨後特意拜訪太守，詢問原因。回答說：『開始是爲了謙讓，現在偶爾想去罷了。』太守認為（云蓋）是大賢。住了三年，（云蓋）離去省親。用白金為母親祝壽。母親責罵說：『你一定連累我進入泥犁（地獄）中。』把白金扔在地上。（云蓋）臉色不變，收起白金告辭離去。拜謁神鼎諲禪師。諲禪師是首山（省念）的高足弟子，聲望一時很高。僧人如果不是人類中的精英，沒有敢於登上他的門（拜訪）的。諲禪師住在山裡三十年，門下弟子氣勢壓倒各方。（云蓋）頭髮長不 English version: Then (he) bid farewell and left. (He) asked, 'Please say a word as I depart.' (Yang) Danian said, 'Take good care of yourself.' Li Gong said, 'What difference is there from what you say to others?' (Yang) Danian said, 'What about the Commandant?' (Li Gong) said, '(He) should be given twenty blows with a staff.' (Yang) Danian said, '(I am) specifically for propagating (the Dharma).' Li Gong then shouted. Yang Danian said, 'Blind!' Li Gong said, '(You) may leave.' (Yang) Danian said, 'Yes, yes.' From then on, (he) frequented the households of Yang Danian and Li Gong, taking the Dharma as his friend. After a long time, (he) bid farewell to return to Hedong. Yang Danian said, 'I have a word to send to Tangming.' (Yungai) said, 'The bright moon illuminates the night traveler.' Yang Danian said, 'That's not quite right.' (Yungai) said, 'Deeper into the night is still acceptable, but the afternoon is even more worrying.' Yang Danian said, 'The Vajra in front of Kaibao Temple, why has he been sweating lately?' (Yungai) said, 'I know.' Yang Danian said, 'As you, the venerable monk, depart, do you not have a phrase for the sake of others (to expound the Dharma)?' (Yungai) said, 'Overlapping mountain passes.' Yang Danian said, 'In that case, I will follow you, venerable monk.' (Yungai) made a hissing sound. Yang Danian said, 'Truly a lion cub (a true Chan master).' (Yungai) returned to Tangming. Li Gong sent two monks to inquire after (Yungai). (Yungai) drew two feet at the end of the letter, wrote the names of the monks who came, and sent it to Li Gong. He composed a verse saying: 'Black hair extends over a thousand miles, the golden coffin reveals twin feet. Humans and gods cannot fathom it, cherish the red-bearded Hu (barbarian).' (Yungai) returned south because of his aging mother, arriving at Junzhou, where he led the monks at Dongshan. At that time, Chan Master Cong resided there. Previously, Fenyang had said to (Yungai), 'I have visited all the descendants of Yunmen Zunsu (venerable master), and I especially regret not having seen Cong.' Therefore, (Yungai) stayed with (Chan Master Cong). After another three years, he traveled to Yangshan. Yang Danian wrote a letter to Huang Zongdan, the prefect of Yichun, asking him to invite (Yungai) to come forth and expound the Dharma. The prefect built a temple in Nan Yuan to welcome (Yungai), but (Yungai) did not go. Subsequently, he specifically visited the prefect to inquire about the reason. He replied, 'At first, it was out of humility, but now I just happen to want to go.' The prefect considered (Yungai) a great sage. After staying for three years, (Yungai) left to visit his mother. He used white gold to celebrate his mother's birthday. His mother scolded him, saying, 'You will surely implicate me in entering Nili (hell).' She threw the white gold on the ground. (Yungai)'s expression did not change, and he collected the white gold and bid farewell. He visited Chan Master Shen Ding Yin. Chan Master Yin was a prominent disciple of Shoushan (Shengnian), and his reputation was very high at the time. Monks who were not the elite of humanity did not dare to enter his gate (to visit). Chan Master Yin had lived in the mountains for thirty years, and his disciples' aura overwhelmed all directions. (Yungai)'s hair was not long
【English Translation】 English version: Then (he) bid farewell and left. (He) asked, 'Please say a word as I depart.' (Yang) Danian (name of a person) said, 'Take good care of yourself.' Li Gong (name of a person) said, 'What difference is there from what you say to others?' (Yang) Danian said, 'What about the Commandant?' (Li Gong) said, '(He) should be given twenty blows with a staff.' (Yang) Danian said, '(I am) specifically for propagating (the Dharma).' Li Gong then shouted. Yang Danian said, 'Blind!' Li Gong said, '(You) may leave.' (Yang) Danian said, 'Yes, yes.' From then on, (he) frequented the households of Yang Danian and Li Gong, taking the Dharma as his friend. After a long time, (he) bid farewell to return to Hedong. Yang Danian said, 'I have a word to send to Tangming (name of a place).' (Yungai) said, 'The bright moon illuminates the night traveler.' Yang Danian said, 'That's not quite right.' (Yungai) said, 'Deeper into the night is still acceptable, but the afternoon is even more worrying.' Yang Danian said, 'The Vajra (a Buddhist guardian deity) in front of Kaibao Temple (name of a temple), why has he been sweating lately?' (Yungai) said, 'I know.' Yang Danian said, 'As you, the venerable monk, depart, do you not have a phrase for the sake of others (to expound the Dharma)?' (Yungai) said, 'Overlapping mountain passes.' Yang Danian said, 'In that case, I will follow you, venerable monk.' (Yungai) made a hissing sound. Yang Danian said, 'Truly a lion cub (a true Chan master).' (Yungai) returned to Tangming. Li Gong sent two monks to inquire after (Yungai). (Yungai) drew two feet at the end of the letter, wrote the names of the monks who came, and sent it to Li Gong. He composed a verse saying: 'Black hair extends over a thousand miles, the golden coffin reveals twin feet. Humans and gods cannot fathom it, cherish the red-bearded Hu (barbarian).' (Yungai) returned south because of his aging mother, arriving at Junzhou, where he led the monks at Dongshan (name of a mountain). At that time, Chan Master Cong resided there. Previously, Fenyang (name of a place) had said to (Yungai), 'I have visited all the descendants of Yunmen Zunsu (venerable master), and I especially regret not having seen Cong.' Therefore, (Yungai) stayed with (Chan Master Cong). After another three years, he traveled to Yangshan (name of a mountain). Yang Danian wrote a letter to Huang Zongdan (name of a person), the prefect of Yichun (name of a place), asking him to invite (Yungai) to come forth and expound the Dharma. The prefect built a temple in Nan Yuan to welcome (Yungai), but (Yungai) did not go. Subsequently, he specifically visited the prefect to inquire about the reason. He replied, 'At first, it was out of humility, but now I just happen to want to go.' The prefect considered (Yungai) a great sage. After staying for three years, (Yungai) left to visit his mother. He used white gold to celebrate his mother's birthday. His mother scolded him, saying, 'You will surely implicate me in entering Nili (hell).' She threw the white gold on the ground. (Yungai)'s expression did not change, and he collected the white gold and bid farewell. He visited Chan Master Shen Ding Yin. Chan Master Yin was a prominent disciple of Shoushan (Shengnian), and his reputation was very high at the time. Monks who were not the elite of humanity did not dare to enter his gate (to visit). Chan Master Yin had lived in the mountains for thirty years, and his disciples' aura overwhelmed all directions. (Yungai)'s hair was not long
剪。弊衣楚音。通謁稱法侄。一眾大笑。諲遣童子問。長老誰之嗣。公仰視屋曰。親見汾陽來。諲杖而出顧見。頑然問曰。汾州有西河師子。是否。公指其後。絕叫曰。屋倒矣。童子返走。諲回顧相矍鑠。公地坐脫只履。而視之。諲老忘所問。又失公所在。公徐起整衣。且行且語曰。見面不如聞名。遂去。諲遣人追之不可。嘆曰。汾州乃有此兒耶。公自是名增重叢林。定林沙門本延有道行。雅為士大夫所信敬。諲見延稱。公知見可興臨濟。會道吾席虛。延白郡請以公主之。法令整肅。亡軀為法者集焉。示眾曰。先寶應曰。第一句薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。道吾則不然。第一句薦得和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也海晏河清。行人避路。住也乾坤失色。日月無光。汝輩向什處出氣。良久曰。道吾為汝出氣。乃噓一聲。卓拄杖而起。又曰。道吾打鼓。四大部州同參。拄杖橫也。挑掛乾坤大地。缽盂覆也。蓋卻恒沙世界。且問。汝輩向何處。安身立命。若也知之。北俱盧州吃粥吃飯。若也不知。長連床上吃粥吃飯。后住石霜。當解夏謂眾曰。昨日作嬰孩。今朝年已老。未明三八九。難踏古皇道。手鑠黃河干。腳踢須彌倒。浮生夢幻身。
{ "translations": [ "剪了頭髮，穿著破舊的衣服，帶著楚地的口音，通報拜見時自稱是法侄，引得眾人大笑。智諲禪師派童子去問：『長老是哪位祖師的嗣法弟子？』\n\n這位僧人仰頭看著屋頂說：『親眼見過汾陽善昭禪師。』智諲禪師拄著枴杖走出來看他，見他神情木訥，便問道：『汾州有位西河師子（比喻勇猛精進的禪師），是嗎？』\n\n這位僧人指著智諲禪師的身後，突然大叫一聲：『屋子要倒了！』童子嚇得跑了回去。智諲禪師回頭看去，兩人面面相覷，驚愕不已。這位僧人卻就地坐下，脫下一隻鞋子，放在地上觀看。\n\n智諲禪師年老，忘記了要問什麼，又找不到那位僧人在哪裡。那位僧人慢慢起身，整理好衣服，一邊走一邊說：『見面不如聞名。』說完就離開了。智諲禪師派人去追趕，卻沒有追到，感嘆道：『汾陽善昭禪師門下竟然有這樣的奇人啊！』\n\n這位僧人從此名聲大振，在叢林中備受推崇。定林寺的沙門本延，有很高的道行，一向受到士大夫的信賴和尊敬。智諲禪師見到本延，稱讚說：『這位僧人的見解可以振興臨濟宗。』\n\n恰逢道吾宗智禪師的住持之位空缺，本延稟告郡守，請求讓這位僧人來主持。這位僧人制定了嚴明的規章制度，許多不惜犧牲生命以護持佛法的人都聚集到這裡。他向大眾開示說：『先寶應禪師說：第一句薦得（指開悟），堪與祖佛為師；第二句薦得，堪與人天為師；第三句薦得，自救不了。道吾則不然：第一句薦得，和泥合水（比喻不分彼此）；第二句薦得，無繩自縛（比喻自找麻煩）；第三句薦得，四棱著地（比喻毫無迴旋餘地）。所以說，起也海晏河清，行人避路（比喻太平盛世，但修行人要避免世俗的道路）；住也乾坤失色，日月無光（比喻修行人的境界超越世俗）。你們要向什麼地方出氣（指如何展現自己的修行境界）？』\n\n良久，又說：『道吾為你們出氣。』於是噓了一口氣，拄著枴杖站了起來。又說：『道吾打鼓，四大部州（指整個世界）一同參與。拄杖橫著，挑掛著乾坤大地；缽盂倒扣，蓋住了恒河沙數的世界。』\n\n接著問道：『你們要向哪裡安身立命？如果知道，就在北俱盧州（佛教傳說中的樂土）吃粥吃飯；如果不知道，就在長連床上（指僧人的床鋪）吃粥吃飯。』\n\n後來，這位僧人住在石霜寺。在解夏（指夏季安居結束）時，他對大眾說：『昨日還是嬰孩，今天已經老了。不明白三八九（指修行的次第），難以踏上古聖先賢的道路。手能搖動黃河，腳能踢倒須彌山（指修行證悟后的神通）。浮生如夢如幻，'" ], "english_translations": [ 'He had his hair cut, wore tattered clothes with a Chu accent, and when announcing his visit, he called himself a \'Dharma nephew,\' causing everyone to laugh. Chan Master Zhiyin sent a young attendant to ask, \'Which patriarch is the Elder a successor of?\'\n\nThe monk looked up at the roof and said, \'I personally saw Fenyang Shanzhao.\' Chan Master Zhiyin, leaning on his staff, came out to see him and, finding him dull-looking, asked, \'Is there a Xihe Lion (a metaphor for a courageous and diligent Chan master) in Fenzhou?\'\n\nThe monk pointed behind Chan Master Zhiyin and suddenly shouted, \'The house is collapsing!\' The attendant ran back in fright. Chan Master Zhiyin turned around to look, and they stared at each other in astonishment. The monk, however, sat down on the ground, took off one shoe, and examined it.\n\nChan Master Zhiyin, being old, forgot what he wanted to ask and could not find the monk. The monk slowly got up, straightened his clothes, and said as he walked away, \'Meeting is not as good as hearing the name.\' Then he left. Chan Master Zhiyin sent people to chase him, but they could not catch up. He sighed and said, \'Fenyang Shanzhao actually has such an extraordinary person!\'\n\nFrom then on, the monk\'s reputation greatly increased and he was highly respected in the monastic community. Shramana Benyan of Dinglin Temple, who had high spiritual attainment, was always trusted and respected by the literati. Chan Master Zhiyin praised Benyan, saying, \'This monk\'s understanding can revitalize the Linji school.\'\n\nIt happened that the abbot\'s seat of Chan Master Daowu Zongzhi was vacant. Benyan reported to the prefect and requested that this monk be invited to preside over it. The monk established strict rules and regulations, and many who were willing to sacrifice their lives to protect the Dharma gathered there. He instructed the assembly, saying, \'The former Chan Master Bao Ying said: If you recommend the first phrase (referring to enlightenment), you are worthy to be a teacher of Buddhas and Patriarchs; if you recommend the second phrase, you are worthy to be a teacher of humans and devas; if you recommend the third phrase, you cannot save yourself. Daowu is not like that: If you recommend the first phrase, it is mixing mud and water (a metaphor for not distinguishing between things); if you recommend the second phrase, it is tying yourself without a rope (a metaphor for creating trouble for oneself); if you recommend the third phrase, it is landing on all four edges (a metaphor for having no room for maneuver). Therefore, it is said that when it arises, the sea is calm and the river is clear, and travelers avoid the road (a metaphor for a peaceful world, but practitioners should avoid worldly paths); when it abides, heaven and earth lose color, and the sun and moon lose their light (a metaphor for the practitioner\'s realm surpassing the mundane). Where will you vent your energy (referring to how to demonstrate your spiritual attainment)?\'\n\nAfter a long silence, he said, \'Daowu will vent your energy for you.\' Then he exhaled and stood up, leaning on his staff. He also said, \'Daowu beats the drum, and the four great continents (referring to the entire world) participate together. The staff is horizontal, carrying the universe; the alms bowl is overturned, covering the countless worlds of the Ganges River.\'\n\nThen he asked, \'Where will you settle your body and mind? If you know, then eat porridge and rice in Uttarakuru (the legendary land of bliss in Buddhism); if you do not know, then eat porridge and rice on the long bed (referring to the monks\' beds).\'\n\nLater, the monk lived in Shishuang Temple. At the end of the summer retreat, he said to the assembly, \'Yesterday I was still an infant, and today I am already old. Without understanding the three eights and nines (referring to the stages of practice), it is difficult to tread the path of the ancient sages. The hand can shake the Yellow River, and the foot can kick down Mount Sumeru (referring to the supernatural powers after spiritual realization). Floating life is like a dream,', "and illusion." ] }
人命久難保。天堂並地獄。皆由心所造。南山北嶺松。北嶺南山草。一雨潤無邊。根苗壯枯槁。五湖參學人。但問虛空討。死脫夏天衫。生著冬月襖。分明無事人。特地生煩惱。喝一喝。時真點胸者。為善作者折難。自金鑾還。公呵曰。解夏未一月。乃已至此。破壞叢林。有何忙事。真曰。大事未透脫故耳。公曰。汝以何為佛法要切。真曰。無雲生嶺上。有月落波心。公詬曰。面皺齒豁。猶作此見解。真不敢仰視曰。愿為決之。公曰。汝問我答。真理前語而問之。公曰。無雲生嶺上。有月落波心。真遂契悟。住南嶽福嚴。以大法授南禪師。語在南傳。僧問。臨濟兩堂首座。一日相見。同時喝。臨濟聞之升座曰。大眾要會臨濟賓主句。問取堂中二禪客。此意如何。公作偈曰。啐啄之機箭柱鋒。瞥然賓主當時分。宗師憫物明緇素。北地黃河徹底渾。又問。趙州勘婆子。師意如何。公亦作偈曰。趙州勘破婆子。葉落便合知秋。天下幾多禪客。五湖四海悠悠。明日昇座曰。一喝分賓主。照用一時行。要會個中意。日午打三更。遂一喝云。且道是賓是主。還有分得者么。若也分得。朝行三千暮行八百。若也未能。老僧失利。移住興化。康定戊寅。李都尉遣使邀公曰。海內法友。唯師與楊大年耳。大年棄我而先。仆年來頓覺衰落。
【現代漢語翻譯】 現代漢語譯本： 人的生命難以長久保持，天堂和地獄，都是由自己的心所創造的。南山和北嶺都有松樹，北嶺和南山也都有草。一場雨水滋潤無邊無際，根苗因此而茁壯，枯草因此而復甦。五湖四海的參學之人，卻只懂得向虛空索求。死了就脫下夏天的單衣，活著就穿上冬天的棉襖。明明是沒事的人，卻偏偏要生出煩惱。
（喝一聲）真是胸懷坦蕩之人。為善的人常常遭遇磨難，從金鑾殿回來。（楊岐方會）公呵斥道：『解夏（結夏安居結束）還不到一個月，你就已經到這裡了，破壞叢林（指寺院），有什麼忙事？』真（死心悟新禪師）說：『大事還沒有透徹領悟罷了。』公說：『你認為什麼是佛法的要點？』真說：『無雲生嶺上，有月落波心。』公責罵道：『面容憔悴，牙齒脫落，還作這樣的見解！』真不敢抬頭看，說：『希望您為我決斷。』公說：『你問我答。』真用之前的話來問他。公說：『無雲生嶺上，有月落波心。』真於是領悟了。住在南嶽福嚴寺，將大法傳授給南禪師，話語記載在《南傳》中。
有僧人問：（臨濟義玄）臨濟的兩堂首座，有一天相見，同時發出喝聲。臨濟聽到后升座說：『大眾想要領會臨濟的賓主句，就去問堂中的兩位禪客。』這是什麼意思？公（楊岐方會）作偈說：『啐啄之機，箭柱鋒芒，瞬間賓主就分明了。宗師憐憫眾生，分明黑白，北方黃河徹底渾濁。』
又問：（趙州從諗）趙州勘驗老婦，師父您是什麼意思？公也作偈說：『趙州勘破老婦，落葉便知秋。天下的禪客有多少，五湖四海到處漂流。』
第二天升座說：『一喝分賓主，照用一時行。要領會其中的意思，日午打三更（不可能的事情）。』於是喝一聲，說：『且說這是賓是主？還有能分辨得清的嗎？如果能分辨得清，朝行三千里，暮行八百里。如果不能，老僧就失敗了。』
（楊岐方會）移居到興化寺。康定戊寅年，李都尉派使者邀請公（楊岐方會）說：『海內的法友，只有您和楊大年（楊億）了。大年拋棄我而先去世了，我近年來頓覺衰老。』
【English Translation】 English version: Human life is difficult to preserve for long. Heaven and hell are both created by the mind. South Mountain and North Ridge both have pine trees; North Ridge and South Mountain also have grass. A single rain moistens the boundless expanse, causing roots and sprouts to thrive and withered plants to revive. The scholars from the Five Lakes only know to seek from emptiness. When dead, one takes off the summer clothes; when alive, one puts on the winter coat. Clearly, there is nothing to worry about, yet one deliberately creates troubles.
(A shout) Truly, a person with an open heart. Those who do good often encounter difficulties, returning from the Golden Palace. (Yangqi Fanghui) Master Yangqi scolded: 'It hasn't even been a month since the end of the summer retreat (Varshakala), and you're already here, disrupting the Sangha (monastic community). What's the rush?' Zhen (Zen Master Sixin Wuxin) said: 'The great matter has not been thoroughly understood.' Master Yangqi said: 'What do you consider the essential point of the Buddha-dharma?' Zhen said: 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Master Yangqi scolded: 'With a wrinkled face and missing teeth, you still hold such views!' Zhen dared not look up and said: 'I hope you will resolve it for me.' Master Yangqi said: 'You ask, and I will answer.' Zhen used the previous words to ask him. Master Yangqi said: 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Zhen then attained enlightenment. He lived at Fuyan Temple on South Mountain and transmitted the great Dharma to Zen Master Nan, whose words are recorded in the 'Southern Transmission'.
A monk asked: 'The two head monks of Linji (Linji Yixuan), upon meeting one day, simultaneously shouted. Linji, upon hearing this, ascended the seat and said: 'If the assembly wishes to understand Linji's guest-host phrase, ask the two Zen practitioners in the hall.' What does this mean?' Master Yangqi composed a verse: 'The moment of the peck and the tap, the sharpness of the arrow's point, in an instant, guest and host are distinguished. The teacher pities beings, distinguishing black and white, the Yellow River in the north is completely turbid.'
Another asked: 'Zhao Zhou (Zhaozhou Congshen) examines the old woman, what is the master's intention?' Master Yangqi also composed a verse: 'Zhao Zhou sees through the old woman, when the leaves fall, one knows autumn. How many Zen practitioners are there in the world, wandering everywhere in the Five Lakes and Four Seas.'
The next day, he ascended the seat and said: 'A shout distinguishes guest and host, illumination and function occur simultaneously. To understand the meaning within, the sun at noon strikes the third watch (an impossible event).' Then he shouted and said: 'Tell me, is this guest or host? Is there anyone who can distinguish it clearly? If one can distinguish it clearly, one travels three thousand miles in the morning and eight hundred miles in the evening. If not, the old monk has failed.'
(Yangqi Fanghui) moved to Xinghua Temple. In the year of Kangding Wuyin, Military Commissioner Li sent an envoy to invite Master Yangqi, saying: 'Among the Dharma friends in the country, only you and Yang Danian (Yang Yi) remain. Danian has abandoned me and passed away first, and I have felt a decline in recent years.'
忍死以一見公。仍以書抵潭帥敦遣之。公惻然。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。休將櫓桌施。道過瑯玡。覺禪師出迎。大喜曰。有眾之累。不得躬造。受曲折而惠然。辱而臨之。天賜我也。公為逗留。夜語及並汾舊遊。覺曰。近有一老衲至。問其離何所。曰楊州。問船來陸來。曰船來。問船在何處。曰岸下。問。不涉程途一句如何道。其僧恚曰。杜撰長老。如麻似粟。遣人追不及。云是舉道者。頃在汾州時尚少。舉陸沉眾中。不及識之。公笑曰。舉見處才能自了。而汝墮負。何以為人。覺屏息汗下。公為作牧童歌。其略曰。回首看。平田闊。四方放去休攔遏。一切無物任意游。要收只把索頭撥。小牛兒。順毛捋。恐上高坡四蹄脫。日已高。休喂草。捏定鼻頭無少老。一時牽向圈中眠。和泥看渠東西倒。覺默得其遊戲三昧。至京師。與李公會月餘。而李公果歿。臨終𦘕一圓相。又作偈獻公。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。公曰。如何是本來佛性。李公曰。今日熱如昨日。隨聲便問。公臨行一句作么生。公曰。本來無掛礙。隨處任方圓。李公曰。晚來睏倦。更不答話。公曰。無佛處作佛。李公於是泊然而逝 仁宗皇帝
尤留神空宗。聞李公之化。與圓問答。加嘆久之。公哭之慟。臨壙而別之。有詔賜官舟。南歸中途。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。公曰。無憂為汝正之。以手整之。如故。曰。而今而後。不鈍置汝。遂以明年至興化。正月初五日。沐浴辭眾。跏趺而逝。閱世三十有四。坐夏三十有二。李公之子。銘志其行於興化。而藏全身於石霜。公平生以事事無礙行心。凡聖所不能測。室中宴坐。橫刀水盆之上。旁置草鞋。使來參扣者下語。無有契其機者。又作示徒偈曰。黑黑黑。道道道。明明明。得得得。又冬日榜僧堂。作此字<
贊曰。有際天之雲濤。乃可容吞舟之魚。有九萬里之風。乃可負乖天之翼。三世如來之法印重任也。豈尋常之材。可荷檐乎。余觀慈明。以英偉絕人之姿。行不纏凡聖之事。談笑而起臨濟于將仆。叱咤而死黃龍之偷心。視其施為。不見轍跡。未三世而死為繩墨。諺曰。字經三寫烏焉成馬。此言雖小。可以喻大。
【現代漢語翻譯】
尤為留心空宗（佛教宗派之一）。聽聞李公的教化，與圓（僧人法號）進行問答，更加感嘆良久。李公哭得非常悲痛，臨到墓穴才告別。有皇帝的詔令賜予官船，南歸途中，慈明對侍者說：『我忽然得了風痹的疾病。』侍者看他的口和嘴已經歪斜。侍者用腳跺地，說：『這可怎麼辦？平生呵斥佛，謾罵祖師，現在竟然這樣。』慈明說：『不用擔心，我為你正過來。』用手整理，恢復如初。說：『從今以後，不再怠慢你。』於是到第二年到達興化。正月初五日，沐浴後向眾人告別，結跏趺坐而逝。享年三十四歲，坐夏三十二次。李公的兒子，在興化為他撰寫墓誌銘，並將全身藏於石霜。慈明平生以事事無礙作為行事準則，凡人和聖人都無法測度。在室內宴坐，將橫刀放在水盆之上，旁邊放置草鞋，讓前來參拜請教的人下語，沒有能夠契合他的機鋒的。又作示徒偈說：『黑黑黑，道道道，明明明，得得得。』又在冬天張榜于僧堂，寫下這些字<
讚語說：有連線天際的雲濤，才可以容納吞舟的大魚。有九萬里的風，才可以揹負違背天意的翅膀。三世如來的法印重任啊，難道是尋常的材料可以承擔的嗎？我觀察慈明，以英偉超絕的姿態，行不糾纏凡聖的事情。談笑之間扶起將要倒下的臨濟宗，叱咤之間喝退黃龍宗的偷心賊。看他的所作所為，不見任何痕跡。未過三世就成為後人的繩墨。諺語說：『字經三寫烏焉成馬。』這句話雖然小，可以用來比喻大的道理。
【English Translation】
He particularly paid attention to the Kong Sect (one of the Buddhist sects). Having heard of the teachings of Li Gong (a respectful title), he engaged in questions and answers with Yuan (a monk's Dharma name), and sighed for a long time. Li Gong cried very sadly, bidding farewell at the tomb. There was an imperial decree granting an official boat. On the way back south, Ciming said to his attendant, 'I suddenly contracted wind-paralysis disease.' The attendant saw that his mouth and lips were already crooked. The attendant stamped his foot and said, 'What should be done? All his life he has scolded the Buddha and cursed the Patriarchs, and now it is like this.' Ciming said, 'Do not worry, I will correct it for you.' He straightened it with his hand, and it was as before. He said, 'From now on, I will not neglect you.' Then, the following year, he arrived in Xinghua. On the fifth day of the first month, he bathed and bid farewell to the assembly, sat in the lotus position and passed away. He lived for thirty-four years, and spent thirty-two summers in monastic retreat. Li Gong's son wrote an epitaph for him in Xinghua, and his whole body was buried in Shishuang. Throughout his life, Ciming took unobstructedness in all matters as his principle of conduct, which ordinary people and sages could not fathom. Sitting in meditation in his room, he placed a horizontal knife on top of a basin of water, with straw sandals placed beside it, asking those who came to pay respects and seek instruction to offer a word, but none could match his sharp wit. He also composed a verse to instruct his disciples, saying: 'Black, black, black; Dao, Dao, Dao; Bright, bright, bright; Attain, attain, attain.' Also, in winter, he posted a notice in the monks' hall, writing these characters <
The eulogy says: 'With clouds and waves connecting to the sky, one can accommodate fish that swallow boats. With winds of ninety thousand miles, one can bear wings that defy the heavens.' The weighty responsibility of the Dharma seal of the Tathagatas of the three worlds, how could ordinary material bear it? I observe Ciming, with an extraordinary and outstanding appearance, acting in matters that do not entangle the mundane and the sacred. In laughter, he supported the Linji (Rinzai) sect from falling, and with a shout, he drove away the heart-stealing thief of the Huanglong sect. Looking at his actions, no trace can be seen. Before three generations, he became the standard for later generations. The proverb says, 'A character written three times becomes a horse from a crow.' This saying is small, but it can be used to illustrate great principles.
禪林僧寶傳卷第二十一 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十二
宋明白庵居沙門 惠洪 撰
黃龍南禪師
禪師章氏。諱惠南。其先信州玉山人也。童齠深沉。有大人相。不茹葷。不嬉戲。年十一棄家。師事懷玉定水院智鑾。嘗隨鑾出。道上見祠廟。輒杖擊火毀之而去。十九落髮。受具足戒。遠遊至廬山歸宗。老宿自寶集眾坐。而公卻倚實。時時眴之。公自是坐必跏跗。行必直視。至棲賢依諟禪師。諟蒞眾進止有律度。公規摸之三年。辭渡淮。依三角澄禪師。澄有時名。一見器許之。及澄移居泐潭。公又與俱。澄使分座接納矣。而南昌文悅見之。每歸臥嘆曰。南有道之器也。惜未受本色鉗錘耳。會同游西山。夜語及雲門法道。悅曰。澄公雖雲門之後。然法道異耳。公問所以異。悅曰。雲門如九轉丹砂。點鐵作金。澄公藥汞銀。徒可玩。入鍛即㳅去。公怒以枕投之。明日悅謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法。受人死語也。死語其能活人哉。即背去。公挽之曰。即如是。誰可汝意者。悅曰。石霜楚圓手段。出諸方。子欲見之。不宜后也。公默計之曰。此行腳大事也。悅師翠嵓。而使我見石霜。見之有得。于悅何有哉。即日辨裝。
【現代漢語翻譯】 現代漢語譯本 《禪林僧寶傳》卷第二十一 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第二十二
宋朝明白庵的居沙門（在家修行的僧人）惠洪 撰
黃龍南禪師
禪師俗姓章，名惠南。他的祖先是信州玉山人。他從小就沉穩，有大人的樣子，不吃葷，不嬉鬧。十一歲時離家，師從懷玉定水院的智鑾。曾跟隨智鑾外出，在路上見到祠廟，就用棍子擊打，放火燒燬后離去。十九歲時剃度出家，受了具足戒。他遠遊至廬山歸宗，老宿（經驗豐富的僧人）自寶正在聚集僧眾坐禪，而惠南卻靠在一旁。自寶時常向他示意，惠南從此坐禪時必定結跏趺坐，行走時必定目不斜視。之後到棲賢依止諟（shì）禪師。諟禪師管理僧眾，一舉一動都有規矩法度，惠南傚法了他三年。之後辭別，渡過淮河，依止三角澄禪師。澄禪師當時很有名氣，一見惠南就認為他是可造之材。等到澄禪師移居泐（lè）潭，惠南又跟隨他一起去。澄禪師讓他分座接納僧眾。而南昌文悅見到惠南后，每次回去睡覺都嘆息說：『惠南是有道之器，可惜還沒有受到真正的鉗錘鍛鍊。』一次一同遊覽西山，晚上談話時談到雲門法道。文悅說：『澄公雖然是雲門宗的後人，然而他的法道卻不一樣。』惠南問哪裡不一樣。文悅說：『雲門宗的法如同九轉丹砂，能點鐵成金。澄公的法如同藥汞銀，只能玩賞，一經鍛造就會流失。』惠南生氣地用枕頭扔他。第二天，文悅向他道歉，又說：『雲門宗的氣宇如同王者，難道甘心死在別人的言語下嗎？澄公的法是讓人接受死語，死語怎麼能使人活呢？』說完就背過身去。惠南拉住他說：『既然這樣，誰能讓你滿意呢？』文悅說：『石霜楚圓的手段，超出其他禪師。你想要見他，不應該遲疑。』惠南默默地盤算著說：『這是行腳參訪的大事。文悅師從翠嵓（cuī yán），卻讓我去見石霜，如果我見了石霜有所得，對文悅有什麼好處呢？』當天就準備行裝。
【English Translation】 English version Zen Forest Monastic Biography, Volume 21 Supplement to the Buddhist Canon, Series 2, Volume 79, No. 1560, Zen Forest Monastic Biography
Zen Forest Monastic Biography, Volume 22
Composed by Huihong, a lay Buddhist (Upasaka) of Mingbai Hermitage in the Song Dynasty
Zen Master Huanglong Nan
The Zen Master's secular surname was Zhang, and his given name was Huinan. His ancestors were from Yushan in Xinzhou. From childhood, he was deep and composed, possessing the demeanor of an adult. He did not eat meat or engage in playful activities. At the age of eleven, he left home to study under Zhiluan at Dingshui Monastery in Huaiyu. He once followed Zhiluan on an outing, and upon seeing temples along the way, he would strike them with his staff, set them on fire, and leave. At the age of nineteen, he shaved his head and received the full monastic precepts. He traveled far to Guizong Monastery on Mount Lu. The senior monk (experienced monk) Zibao was gathering the monks for meditation, but Huinan leaned to the side. Zibao repeatedly signaled to him, and from then on, Huinan always sat in the lotus position during meditation and looked straight ahead when walking. Later, he went to Qixian Monastery to rely on Zen Master Shi. Zen Master Shi managed the monastic community with strict rules and regulations, and Huinan imitated him for three years. Then, he bid farewell, crossed the Huai River, and relied on Zen Master Cheng of Sanjiao. Zen Master Cheng was famous at the time and recognized Huinan as a promising talent at first sight. When Zen Master Cheng moved to Letan, Huinan followed him. Zen Master Cheng allowed him to share the seat and receive the monks. However, when Wenyue of Nanchang saw Huinan, he sighed every time he went to bed, saying, 'Huinan is a vessel of the Way, but it is a pity that he has not received true hammering and forging.' Once, they were touring West Mountain together, and during an evening conversation, they discussed the Dharma path of Yunmen. Wenyue said, 'Although Master Cheng is a descendant of the Yunmen school, his Dharma path is different.' Huinan asked how it was different. Wenyue said, 'The Dharma of Yunmen is like the nine-cycle elixir, which can turn iron into gold. Master Cheng's Dharma is like medicinal mercury silver, which can only be admired and will dissipate upon forging.' Huinan angrily threw a pillow at him. The next day, Wenyue apologized and said, 'The spirit of Yunmen is like a king, how can he willingly die under the words of others? Master Cheng's Dharma is to make people accept dead words, how can dead words bring people to life?' After saying this, he turned his back and left. Huinan grabbed him and said, 'If that is the case, who can satisfy you?' Wenyue said, 'The methods of Shishuang Chuyuan surpass those of other Zen masters. If you want to see him, you should not delay.' Huinan silently pondered, saying, 'This is a major event of pilgrimage and seeking Dharma. Wenyue is a disciple of Cuiyan, but he is telling me to see Shishuang. If I gain something from seeing Shishuang, what benefit will it bring to Wenyue?' That day, he prepared his luggage.
中塗聞慈明不事事。慢侮少叢林。乃悔欲無行。留萍鄉累日。結伴自收縣登衡岳。寓止福嚴。老宿號賢叉手者。大陽明安之嗣。命公掌書記。泐潭法侶。聞公不入石霜。遣使來訊。俄賢卒。郡以慈明領福嚴。公心喜之。且欲觀其人。以驗悅之言。慈明既至。公望見之。心容俱肅。聞其論。多貶剝諸方。而件件數。以為邪解者。皆泐潭密付旨決。氣索而歸。念悅平日之語。翻然改曰。大丈夫。心膂之間。其可自為疑礙乎。趨詣慈明之室曰。惠南以闇短。望道未見。比聞夜參。如迷行得指南之車。然唯大慈。更施法施。使盡余疑。慈明笑曰。書記已領徒遊方。名聞叢林。借有疑。不以衰陋鄙棄。坐而商略。顧不可哉。呼侍者進榻。且使坐。公固辭。哀懇愈切。慈明曰。書記學雲門禪。必善其旨。如曰放洞山三頓棒。洞山於時應打。不應打。公曰。應打。慈明色莊而言。聞三頓棒聲。便是吃棒。則汝自旦及暮。聞鴉鳴鵲噪。鐘魚鼓板之聲。亦應吃棒。吃棒何時當已哉。公瞠而卻。慈明云。吾始疑不堪汝師。今可矣。即使拜。公拜起。慈明理前語曰。脫如汝會雲門意旨。則趙州嘗言。臺山婆子。被我勘破。試指其可勘處。公面熱汗下。不知答。趨出。明日詣之。又遭詬罵。公慚見左右即曰。政以未解。求決耳。罵豈慈悲法施之
式。慈明笑曰。是罵耶。公於是默悟其旨。失聲曰。泐潭果是死語。獻偈曰。傑出叢林是趙州。老婆勘破沒來由。而今四海清如鏡。行人莫以路為仇。慈明以手點沒字顧公。公即易之。而心服其妙密。留月餘辭去。時季三十五。遊方廣后洞。識泉大道。又同夏。泉凡聖不測。而機辯逸群。拊公背曰。汝脫類汾州。厚自愛。明年游荊州。乃與悅會於金鑾。相視一笑曰。我不得友兄及谷泉。安識慈明。是秋北還。獨入泐潭。澄公舊好盡矣。自云居游同安。老宿號神立者。察公倦行役。謂曰。吾住山久。無補宗教。敢以院事累子。而郡將雅知公名。從立之請。不得已受之。泐潭遣僧來。審提唱之語。有曰。智海無性。因覺妄以成凡。覺妄元虛。即凡心而見佛。便爾休去。謂同安無摺合。隨汝顛倒所欲。南斗七北斗八。僧歸舉似澄。澄為不懌。俄聞嗣石霜。泐潭法侶多棄去。住歸宗。火一夕而燼。坐抵獄。為吏者。百端求其隙。公怡然引咎。不以累人。唯不食而已。久而後釋。吏之橫逆。公沒齒未嘗言。住黃檗結庵于溪上。名曰積翠。既而退居曰。吾將老焉。方是時江湖閩粵之人。聞其風而有在於是者。相與交武。竭蹶于道。唯恐其後。雖優遊厭飫。固以為有餘者。至則憮然自失。就弟子之列。南州高士潘興嗣延之。嘗問其故
【現代漢語翻譯】 現代漢語譯本： 式。慈明（Ciming，人名）笑著說：『這是在罵人嗎？』 公（指文瑩）於是默默領悟了其中的旨意，失聲說道：『泐潭（Letan，地名）果然是死板的言語。』 獻上偈語說：『傑出叢林的是趙州（Zhaozhou，人名），老婆婆勘破了其中沒有來由。如今四海清明如鏡，行人不要把道路當作仇敵。』 慈明用手指點『沒』字，回頭看著文瑩，文瑩立即改正了它，內心佩服慈明的精妙周密。住了月餘后告辭離去，當時文瑩三十五歲。遊歷方廣后洞，認識了泉大道（Quan Dadao，人名）。又一同過夏天，泉大道凡聖莫測，而機智辯才超群。拍著文瑩的背說：『你很像汾州（Fenzhou，地名）的人，好好自愛。』 第二年遊歷荊州（Jingzhou，地名），於是與悅（Yue，人名）在金鑾（Jinluan，地名）相遇。相視一笑說：『我如果沒有結交兄長你和谷泉（Guquan，人名），怎麼能認識慈明呢？』 這年秋天北還，獨自進入泐潭。澄（Cheng，人名）公過去的交情都斷絕了。從云居（Yunju，地名）遊歷到同安（Tongan，地名），老僧中有一個號稱神立（Shenli，法號）的人，觀察到文瑩厭倦了奔波勞碌，對他說：『我住山很久了，對宗教沒有什麼補益，敢用寺院的事情來勞累你。』 而郡守一向知道文瑩的名聲，聽從神立的請求，文瑩不得已接受了。泐潭派僧人來，審問文瑩提倡的言語，其中有說：『智海沒有自性，因為覺悟虛妄才成就凡夫；覺悟虛妄原本是虛無，就在凡心中見到佛。』 這樣就停止了，說同安沒有摺合，隨你顛倒你所想要的，南斗七星北斗八星。僧人回去把這些話告訴了澄，澄為此不高興。不久聽說文瑩繼承了石霜（Shishuang，地名）的法脈，泐潭的法侶大多離去了。文瑩住在歸宗（Guizong，地名），一場火災一夜之間燒盡了寺院，文瑩因此入獄。為官的人，千方百計尋找他的過失，文瑩安然地承擔罪責，不連累別人，只是不吃飯而已。很久以後才被釋放。官吏的蠻橫無理，文瑩終身沒有說過。文瑩住在黃檗（Huangbo，地名），在溪邊結廬，名叫積翠（Jicui，地名）。不久後退隱說：『我將在這裡老去。』 正在這時，江湖閩粵（Jianghu Minyue，泛指各地）的人，聽到他的風聲，有的人來到這裡，互相交往勉勵，在路上奔波，唯恐落後。即使生活優裕，也認為還有不足。到了之後，卻茫然若失，加入到弟子的行列。南州高士潘興嗣（Pan Xingsi，人名）邀請他，曾經問他其中的緣故。
【English Translation】 English version: Shi. Ciming (慈明, a person's name) smiled and said, 'Is this scolding me?' Gong (公, referring to Wenying) then silently understood the meaning and exclaimed, 'Letan (泐潭, a place name) is indeed speaking dead words.' He presented a verse saying, 'Outstanding in the Sangha is Zhaozhou (趙州, a person's name), the old woman has seen through that there is no reason for it. Now the four seas are as clear as a mirror, travelers should not take the road as an enemy.' Ciming pointed at the character '沒' (méi, 'not') and looked back at Wenying, who immediately corrected it, admiring Ciming's subtlety and thoroughness in his heart. After staying for more than a month, he bid farewell and left. At that time, Wenying was thirty-five years old. He traveled to Fangguang Back Cave and met Quan Dadao (泉大道, a person's name). They spent the summer together. Quan Dadao was unpredictable in his saintliness and commonness, and his wit and eloquence were outstanding. He patted Wenying's back and said, 'You are very much like someone from Fenzhou (汾州, a place name), take good care of yourself.' The following year, he traveled to Jingzhou (荊州, a place name), where he met Yue (悅, a person's name) at Jinluan (金鑾, a place name). They looked at each other and smiled, saying, 'If I had not befriended you and Guquan (谷泉, a person's name), how would I have known Ciming?' That autumn, he returned north and entered Letan alone. Cheng (澄, a person's name)'s past friendship was completely severed. From Yunju (云居, a place name), he traveled to Tongan (同安, a place name). Among the old monks, there was one known as Shenli (神立, a Dharma name), who observed that Wenying was tired of traveling and said to him, 'I have lived in the mountains for a long time and have not contributed anything to religion. I dare to trouble you with the affairs of the monastery.' The prefect had always known Wenying's reputation and followed Shenli's request, so Wenying reluctantly accepted. Letan sent a monk to inquire about Wenying's teachings, which included saying, 'The sea of wisdom has no self-nature; it is because of the delusion of enlightenment that ordinary beings are formed; the delusion of enlightenment is originally empty; one sees the Buddha in the ordinary mind.' It stopped there, saying that Tongan had no compromise, and you could turn things upside down as you wished, the Big Dipper has seven stars, the Northern Dipper has eight stars. The monk returned and told Cheng about these words, which made Cheng unhappy. Soon after, he heard that Wenying had inherited the Dharma lineage of Shishuang (石霜, a place name), and most of Letan's Dharma companions left. Wenying lived in Guizong (歸宗, a place name), and a fire burned down the monastery overnight, so Wenying was imprisoned. The officials tried every means to find fault with him, but Wenying calmly took responsibility without implicating others, only refusing to eat. He was released after a long time. Wenying never spoke of the officials' tyranny throughout his life. Wenying lived in Huangbo (黃檗, a place name) and built a hermitage by the stream, named Jicui (積翠, a place name). Soon after, he retired and said, 'I will grow old here.' At this time, people from Jianghu and Minyue (江湖閩粵, a general term for various places) heard of his reputation, and some came here, encouraging each other and hurrying on the road, fearing to fall behind. Even if they lived comfortably, they still felt that there was something lacking. When they arrived, they were at a loss and joined the ranks of his disciples. Pan Xingsi (潘興嗣, a person's name), a noble scholar from Nanzhou, invited him and once asked him the reason.
。公曰。父嚴則子孝。今來之訓。後日之范也。譬諸地爾。隆者下之。洼者平之。彼將登于千仞之上。吾亦與之俱。困而極於九困之下。吾亦與之俱。伎之窮。則妄盡而自釋也。又曰。姁之嫗之。春夏之所以生育也。霜之雪之。秋冬之所以成熟也。吾欲無言。得乎。以佛手驢腳生緣三語。問學者。莫能契其旨。天下叢林。目為三關。脫有酬者。公無可否。斂目危坐。人莫涯其意。延之又問其故。公曰。已過關者。掉臂徑去。安知有關吏。從吏問可否。此未透關者也。住黃龍法席之盛。追媲泐潭。馬祖。百丈大智。熙寧二年三月十七日。饌四祖惠日兩專使。會罷越。跏趺寢室前。大眾環擁。良久而化。前一日說偈。又七日阇維。得五色舍利。塔于山之前嶂。閱世六十有八。坐五十夏(或云。閱世六十有六。坐三十有七夏)。大觀四年春。 來謚普覺。贊曰。山谷論臨濟宗旨曰。如漢高之收韓信。附耳語而封王。即臥內而奪印。偽游雲夢。而縛以力士。紿賀陳狶。而斬之鐘室。蓋漢高無殺人劍。韓信心亦不死。宗師接人。病多如此。臨濟宗旨。止要直下分明。鉗錘付在嫡子親孫。予觀黃龍。以三關語。鍛盡聖凡。蓋所謂嫡子親孫。本色鉗錘者也。
云峰悅禪師
禪師生徐氏。名文悅。南昌人也。七歲剃髮于龍
【現代漢語翻譯】 現代漢語譯本： 公說：『父親嚴格，兒子就孝順。今天的訓示，是日後的典範啊。』好比對待土地一樣，高的地方就削低它，低窪的地方就填平它。如果有人要登上千仞之高的山峰，我也要和他一起去；如果有人困頓到九重深淵之下，我也要和他一起去。當技藝窮盡時，妄念自然消散而自我解脫。又說：『愛護它，養育它，是春夏兩季生育萬物的原因；降霜下雪，是秋冬兩季使萬物成熟的原因。』我想要什麼都不說，可以嗎？用『佛手驢腳生緣』這三句話，來問學人，沒有人能領會其中的旨意。天下叢林，把這三句話看作是三道關卡。如果有人能回答出來，我也沒有什麼可以否定他的。於是閉上眼睛，端正地坐著，沒有人能猜透他的心思。延慶禪師又問他其中的緣故，公說：『已經過了關的人，甩開手臂就徑直離開了，哪裡還知道有關卡的官吏？向官吏詢問是否可以通過，這是還沒有通過關卡的人啊。』住持黃龍寺時，佛法興盛，可以追比泐潭、馬祖（Mazu，唐代禪宗大師）、百丈（Baizhang，唐代禪宗大師）和大智。熙寧二年三月十七日，用齋飯招待四祖寺（Sizu Temple）的惠日（Huiri）兩位專使，法會結束后回到寢室前，結跏趺坐，大眾圍在四周，過了很久就圓寂了。前一天說了偈語。又過了七天進行荼毗（dhūpana，火葬），得到五色舍利（śarīra，佛教聖物）。建塔于山的前面。享年六十八歲，坐禪五十年（或者說，享年六十六歲，坐禪三十七年）。大觀四年春天，朝廷追諡為普覺（Pujue）。讚語說：黃山谷（Huang Shangu，北宋詩人）評論臨濟宗（Linji school of Chan Buddhism）的宗旨說：『好像漢高祖（Emperor Gaozu of Han）收服韓信（Han Xin），附耳密語就封他為王，在臥室裡就奪了他的兵印；假裝巡遊雲夢（Yunmeng），卻用大力士把他捆綁起來；欺騙他說去祝賀陳豨（Chen Xi），卻在鐘室把他斬殺。』大概漢高祖沒有殺人的劍，韓信的心也並沒有死。宗師接引人，毛病大多如此。臨濟宗的宗旨，只要直截了當，分明透徹，把鉗錘交給嫡子親孫。我看黃龍禪師，用三關語，錘鍊盡了聖人和凡人，這大概就是所謂的嫡子親孫，本色的鉗錘啊。 云峰悅禪師（Yunfeng Yue Chan Shi）： 禪師俗姓徐，名文悅，是南昌人。七歲在龍
【English Translation】 English version: The Master said, 'If the father is strict, the son will be filial. Today's instruction is a model for the future.' It is like dealing with the land: what is high, lower it; what is low, level it. If someone is to climb to the top of a thousand ren (ancient Chinese unit of length), I will go with him; if someone is trapped in the depths of nine abysses, I will go with him. When skill is exhausted, delusion naturally dissipates and self-liberates.' He also said, 'To cherish and nurture it is the reason for the growth of all things in spring and summer; frost and snow are the reasons for the ripening of all things in autumn and winter.' Can I remain silent? Using the three phrases 'Buddha-hand, donkey-foot, arising condition (因緣, hetu-pratyaya)', to ask students, none can grasp their meaning. The monasteries under heaven regard these three phrases as three barriers. If someone can answer them, I have nothing to deny him.' Then he closed his eyes and sat upright, and no one could fathom his thoughts. Yanqing Chan Shi further asked him the reason, and the Master said, 'Those who have passed the barrier swing their arms and leave directly, how would they know about the officials at the barrier? Asking the officials whether one can pass is for those who have not yet passed the barrier.' When he resided at Huanglong Temple (Huanglong Temple), the Dharma flourished, comparable to Letan, Mazu (Mazu, a Chan master of the Tang Dynasty), Baizhang (Baizhang, a Chan master of the Tang Dynasty), and Dazhi. On the seventeenth day of the third month of the Xining second year, he hosted the two envoys Huiri (Huiri) from Sizu Temple (Sizu Temple) with a vegetarian meal. After the Dharma assembly, he returned to his room and sat in the lotus position, surrounded by the assembly. After a long time, he passed away peacefully. The day before, he spoke a verse. Seven days later, he was cremated (dhūpana), and five-colored śarīra (śarīra, Buddhist relics) were obtained. A pagoda was built in front of the mountain. He lived to be sixty-eight years old and sat in meditation for fifty years (or it is said that he lived to be sixty-six years old and sat in meditation for thirty-seven years). In the spring of the fourth year of Daguan, he was posthumously honored as Pujue. Yunfeng Yue Chan Shi: Chan Master's surname was Xu, his name was Wenyue, and he was from Nanchang. At the age of seven, he shaved his head at Long
興寺。短小粹美。有精識。年十九杖䇿遍游江淮。常默坐下板。念耆宿之語。疑之曰。吾聞臨濟。在黃檗三年。黃檗不識也。陳尊宿者教之。令問佛法大意。三問而三被打。未聞諄諄授之也。至大愚而悟。則為江西宗。耆宿教我。意非徒然。我所欲聞者異耳。斯時荊州金鑾有善。筠州大愚有芝。悅默欲先往造芝。或不契則詣荊州。至大愚見屋老僧殘。荒涼如傳舍。芝自提笠。日走市井。暮歸閉關高枕。悅無留意。欲裝包發去。將發而雨。雨止而芝升座。曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。下座無他語。悅大駭。夜造丈室。芝曰。來何所求。曰求佛心法。芝曰。法輪未轉。食輪先轉。後生趁有色力。何不為眾乞飯去。我忍饑不暇。暇為汝說法乎。悅不敢違。即請行。及還自馮川。芝移住西山翠嵓。悅又往從之。夜詣丈室。芝曰。又欲求佛心法乎。汝不念乍住。屋壁疏漏。又寒雪。我日夜望汝。來為眾營炭。我忍寒不能。能為汝說法乎。悅又不敢違。入城營炭。還時維那缺。悅夜造丈室。芝曰。佛法不怕爛卻。堂司一職。今以煩汝。悅不得語而出。明日鳴揵椎堅請。悅有難色。拜起欲棄去。業已勤勞。久因中止。然恨芝不去心。地坐后架。架下束破桶盆。自架而墮。忽開悟。頓見芝從前用處。走搭伽梨。
【現代漢語翻譯】 現代漢語譯本： 興寺（地名）。（他的文章）短小精悍優美。很有見識。十九歲時拄著枴杖遊歷江淮一帶。常常默默地坐在下板上，思考老前輩們說的話。他疑惑地說：『我聽說臨濟（人名），在黃檗（地名）三年，黃檗也不瞭解他。陳尊宿（人名）教他，讓他問佛法大意，三次問都被打。沒聽說諄諄教誨他的。到大愚（地名）才開悟，成爲了江西宗的（人物）。老前輩教我，意思不是沒有道理的，我想要聽的（內容）不同罷了。』 當時荊州金鑾（地名）有善（人名），筠州大愚（地名）有芝（人名）。悅默（人名）想要先去拜訪芝。如果合不來就去荊州。到了大愚，看到屋子又老又舊，僧人殘缺不全，荒涼得像個驛站。芝自己拿著斗笠，每天奔走於市井之間，晚上回來關上門就高枕而臥。悅默沒有留下來的意思，想要收拾行李離開。將要出發的時候下雨了。雨停后，芝升座說法，說：『大家聚在一起吃醃菜。如果把它叫做一莖醃菜，下地獄就像箭一樣快。』說完就下座了，沒有其他話。悅默非常震驚，晚上去拜訪丈室。芝說：『來這裡求什麼？』悅默說：『求佛心法。』芝說：『法輪還沒轉動，食輪要先轉動。年輕人趁著還有力氣，為什麼不為大眾乞討食物去呢？我忍飢挨餓都來不及，哪有空閑為你說法呢？』悅默不敢違抗，就去乞討了。等到從馮川（地名）回來，芝搬到了西山翠嵓（地名）。悅默又去跟隨他。晚上去丈室，芝說：『又想求佛心法嗎？你沒看到剛住下，屋子的墻壁漏風，又寒冷下雪，我日夜盼著你來為大家準備木炭。我忍受寒冷都來不及，怎麼能為你說法呢？』悅默又不敢違抗，進城準備木炭。回來的時候維那（寺廟職務）空缺，悅默晚上去丈室。芝說：『佛法不怕爛掉，堂司（寺廟職務）這個職位，現在要麻煩你了。』悅默說不出話來就出來了。第二天敲椎堅決請求（悅默擔任堂司）。悅默面有難色，拜謝后想要離開。事情已經開始做了很久，因為（其他事情）中止了。然而怨恨芝的心沒有消除。坐在後架下面，架子下面堆放著破舊的木桶盆。從架子上掉下來，忽然開悟了，一下子明白了芝從前所做的事情的用意。跑去披上袈裟。
【English Translation】 English version: Xing Temple (place name). (His articles were) short, concise, and beautiful. He had great insight. At the age of nineteen, he traveled around the Jianghuai area with a cane. He often sat silently on the lower board, thinking about the words of the elders. He wondered, 'I heard that Linji (person's name) was in Huangbo (place name) for three years, and Huangbo did not understand him. Elder Chen Zunsu (person's name) taught him to ask about the general meaning of the Buddha-dharma. He was beaten three times when he asked. I have never heard of him being taught earnestly. He only became enlightened at Dayu (place name) and became a (figure) of the Jiangxi sect. The elders taught me, and the meaning is not unreasonable. What I want to hear is different.' At that time, Shan (person's name) was in Jinluan (place name) in Jingzhou, and Zhi (person's name) was in Dayu (place name) in Yunzhou. Yuemo (person's name) wanted to visit Zhi first. If they didn't get along, he would go to Jingzhou. When he arrived at Dayu, he saw that the house was old and dilapidated, the monks were incomplete, and it was as desolate as a post station. Zhi himself took a bamboo hat and walked around the market every day, and returned to close the door and sleep soundly at night. Yuemo had no intention of staying and wanted to pack his luggage and leave. It rained when he was about to leave. After the rain stopped, Zhi ascended the seat to preach, saying, 'Everyone gathers together to eat pickles. If you call it a stem of pickles, going to hell is as fast as an arrow.' After speaking, he stepped down from the seat without saying anything else. Yuemo was very shocked and visited the abbot's room at night. Zhi said, 'What are you seeking here?' Yuemo said, 'I am seeking the Buddha-mind dharma.' Zhi said, 'The Dharma wheel has not yet turned, the food wheel must turn first. Young people, while you still have strength, why don't you go begging for food for the public? I don't even have time to endure hunger, how can I have time to preach the Dharma for you?' Yuemo did not dare to disobey and went begging. When he returned from Fengchuan (place name), Zhi moved to Xishan Cuiyan (place name). Yuemo went to follow him again. He went to the abbot's room at night. Zhi said, 'Do you want to seek the Buddha-mind dharma again? Didn't you see that the walls of the house are leaking when you first moved in, and it is cold and snowing, I am looking forward to you coming day and night to prepare charcoal for everyone. I don't even have time to endure the cold, how can I preach the Dharma for you?' Yuemo did not dare to disobey again and went into the city to prepare charcoal. When he returned, the position of Vina (temple position) was vacant, and Yuemo went to the abbot's room at night. Zhi said, 'The Buddha-dharma is not afraid of rotting, the position of Hall Secretary (temple position), I will trouble you now.' Yuemo came out without saying a word. The next day, he knocked on the hammer and resolutely requested (Yuemo to serve as the Hall Secretary). Yuemo looked embarrassed, thanked him, and wanted to leave. The matter had been started for a long time and was interrupted because of (other matters). However, the resentment towards Zhi did not disappear. Sitting under the back shelf, there were piles of old wooden buckets and basins under the shelf. Falling from the shelf, he suddenly became enlightened and suddenly understood the intention of what Zhi had done before. He ran to put on his kasaya.
上𥨊堂。芝迎笑曰。維那且喜大事了畢。悅再拜汗下。不及吐一詞而去。服勤八年。而芝沒。東遊三吳。所至叢林改觀。雪竇顯禪師尤敬畏之。每集眾茶。橫設特榻。示禮異之。聞南禪師住同安。自三衢入鄱陽。來歸謁古塔主。遂首眾僧于芝山。南禪師遣使迎之。又首眾僧于同安。久之南昌移文。請住翠嵓。方至首座出迓問曰。德山宗乘即不問。如何是臨濟大用。悅厲語曰。汝甚處去來。首座擬對。悅掌之。又擬申語。悅喝曰。領眾歸去。於是一眾畏仰。示眾曰。昔年曾到。今日復來。非惟人事重榮。抑亦林泉增氣。且道如何是不傷物義一句。良久曰。天高東南。地傾西北。問僧曰。汾州言。識得拄杖子。行腳事畢。舉杖曰。此是拄杖子。阿那個是行腳事。僧無對。悅荷之曰。直入千峰萬峰去。又問僧。盤山言。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。如何。僧無對。悅曰。似地擎山。如石含玉。從何得此訊息耶。住山儉約。躬自力田。田夫夜穴塍竊水。悅遣兩力。邏得之。田夫窘推甲墮水。視之已死。乙走白縣。吏來驗則甲蓋詐也。抵獄坐。使之當著縫掖。龍興一老僧。以醫出入府中。夜聞往。懇白府坐曰。如悅者佛法龍象也。豈宜使出叢林耶。府坐曰。法如是。奈何以度牒付之。悅得以夜馳。依吉州
【現代漢語翻譯】 現代漢語譯本 上堂。芝（不知具體指代，此處保留原文）笑著說：『維那（寺院中的一種職務，負責管理僧眾的事務）且喜大事了畢。』悅（人名，此處指代僧人）再次拜謝，汗流浹背，來不及說一句話就離開了。他服侍了八年，而芝（同上）去世了。他東遊三吳（古代地區名，大致包括今江蘇南部和浙江北部），所到之處的叢林都煥然一新。雪竇顯禪師（人名，禪宗大師）尤其敬畏他，每次聚集眾人喝茶，都特意設定一個特別的座位，以示禮遇。聽說南禪師（人名，禪宗大師）住在同安（地名，今福建廈門同安區），他從三衢（地名，今浙江衢州）進入鄱陽（地名，今江西鄱陽湖一帶），前來拜見古塔主（人名，此處指代僧人）。於是他在芝山（地名）率領眾僧。南禪師（同上）派人迎接他，他又在同安（同上）率領眾僧。不久，南昌（地名，今江西省會）發來公文，請他去翠嵓（地名）主持。他剛到，首座（寺院中的一種職務，地位僅次於方丈）出來迎接，問道：『德山宗乘（禪宗德山宣鑒一脈的傳承）暫且不問，如何是臨濟大用（禪宗臨濟宗的精髓）？』悅（同上）厲聲說：『你從哪裡來？』首座（同上）想要回答，悅（同上）打了他一掌。又想辯解，悅（同上）喝道：『帶領大家回去！』於是一眾僧人都畏懼敬仰他。他向眾人開示說：『往年曾經到過這裡，今天又來了。不僅人事煥然一新，而且林泉也增添了氣色。』且說如何是不傷物義一句？良久，他說：『天高東南，地傾西北。』問僧人說：『汾州（地名，今山西汾陽）說，識得拄杖子（禪宗用語，指認識事物的本質），行腳事畢（禪宗用語，指修行完成）。』舉起拄杖說：『這是拄杖子，哪個是行腳事？』僧人無言以對。悅（同上）扛起拄杖說：『直入千峰萬峰去。』又問僧人：『盤山（地名，今河北省境內）說，似地擎山，不知山之孤峻；如石含玉，不知玉之無瑕。如何？』僧人無言以對。悅（同上）說：『似地擎山，如石含玉，從何處得到這個訊息呢？』他住在山上，生活節儉，親自耕田。田夫（農民）夜裡挖開田埂偷水，悅（同上）派兩個人巡邏，抓住了他。田夫（同上）窘迫之下推開甲（人名，此處指代農民），甲（同上）掉入水中，一看已經死了。乙（人名，此處指代農民）跑去縣裡告狀。官吏來驗屍，發現甲（同上）是假死。悅（同上）被判入獄。使他穿著縫掖（古代囚犯穿的衣服）。龍興寺（寺名）一個老僧，以醫術出入府衙，夜裡聽說此事，懇求府尹說：『像悅（同上）這樣的人是佛法的龍象（比喻傑出的人才），怎麼能讓他離開叢林呢？』府尹說：『法律是這樣規定的，怎麼辦？』於是給了他度牒（僧人的身份證明），悅（同上）得以連夜逃走，投奔吉州（地名，今江西吉安）。
【English Translation】 English version He ascended the hall. Zhi (unclear reference, original text retained) greeted him with a smile, saying, 'Vina (a monastic office responsible for managing the affairs of the Sangha), rejoice, the great matter is completed.' Yue (personal name, referring to a monk) bowed again, sweating profusely, and left without uttering a word. He served for eight years, and then Zhi (same as above) passed away. He traveled east to the Three Wu regions (ancient area roughly encompassing southern Jiangsu and northern Zhejiang), and the monasteries he visited were transformed. Zen Master Xuedou Xian (personal name, a Zen master) especially revered him, and whenever he gathered people for tea, he would specially set up a special seat to show his respect. Hearing that Zen Master Nan (personal name, a Zen master) was residing in Tong'an (place name, now Tong'an District, Xiamen, Fujian), he entered Poyang (place name, area around Poyang Lake in Jiangxi today) from Sanqu (place name, now Quzhou, Zhejiang), and came to pay respects to the Abbot of the Ancient Pagoda (personal name, referring to a monk). Thus, he led the Sangha at Zhishan (place name). Zen Master Nan (same as above) sent someone to welcome him, and he again led the Sangha at Tong'an (same as above). Soon after, Nanchang (place name, capital of Jiangxi today) sent an official document, inviting him to reside at Cuiyan (place name). As soon as he arrived, the Head Seat (a monastic office, second only to the abbot) came out to greet him and asked, 'The lineage of Deshan (the lineage of Zen Master Deshan Xuanjian) is not to be questioned for now, but what is the great function of Linji (the essence of the Linji school of Zen)?' Yue (same as above) said sternly, 'Where did you come from?' The Head Seat (same as above) tried to answer, but Yue (same as above) slapped him. When he tried to explain further, Yue (same as above) shouted, 'Lead everyone back!' Thereupon, the entire Sangha was in awe and reverence of him. He instructed the assembly, saying, 'I once came here in the past, and I have come again today. Not only have human affairs been renewed, but the forests and springs have also gained vitality.' Furthermore, how about the phrase 'not harming the meaning of things'? After a long silence, he said, 'The sky is high in the southeast, and the earth slopes in the northwest.' He asked a monk, 'Fenzhou (place name, now Fenyang, Shanxi) said, 'If you recognize the staff (Zen term, referring to recognizing the essence of things), the matter of pilgrimage is completed (Zen term, referring to the completion of practice).' Raising his staff, he said, 'This is the staff, which is the matter of pilgrimage?' The monk had no answer. Yue (same as above) carried the staff and said, 'Go straight into thousands and ten thousands of peaks.' He also asked a monk, 'Panshan (place name, within the territory of Hebei Province today) said, 'Like the earth supporting the mountain, unaware of the mountain's solitary height; like a stone containing jade, unaware of the jade's flawlessness. What about it?'' The monk had no answer. Yue (same as above) said, 'Like the earth supporting the mountain, like a stone containing jade, from where did you get this news?' He lived on the mountain, living frugally, and tilled the fields himself. A farmer secretly dug open the ridges to steal water at night. Yue (same as above) sent two people to patrol and caught him. In desperation, the farmer pushed Jia (personal name, referring to a farmer), and Jia (same as above) fell into the water and was found dead. Yi (personal name, referring to a farmer) ran to the county to report the crime. The officials came to examine the body and found that Jia (same as above) was feigning death. Yue (same as above) was sentenced to prison. He was made to wear the sewed garments (clothes worn by ancient prisoners). An old monk from Longxing Temple (temple name), who entered and exited the government office with his medical skills, heard about this at night and pleaded with the prefect, saying, 'A person like Yue (same as above) is a dragon elephant (metaphor for outstanding talent) of the Buddha-dharma, how can he be allowed to leave the monastery?' The prefect said, 'The law is like this, what can be done?' So he gave him a certificate of ordination (proof of a monk's identity), and Yue (same as above) was able to flee overnight and seek refuge in Jizhou (place name, now Ji'an, Jiangxi).
禾山。山中有忌之者。將不利於悅。悅又造南嶽。依承天勤禪師。十年不出戶。道遂大顯著。學者歸心焉。乃出住法輪。給舂監刈。皆自董之。見挾幞負包而至者。則容喜之。見荷擔者。顰頞曰。未也。更三十年跨馬行腳也。悅與潭州興化銑禪師友善。銑住持久。老於迎送。悅屢勸其。棄之歸林下。銑不果。一日送客。墮馬損臂。以書訴于悅。悅以偈答之曰。大悲菩薩有千手。大丈夫兒誰不有。興化和尚折一枝。只得九百九十九。銑笑曰。負負無可言。俄遷住云峰。嘉祐七年七月八日。升座辭眾。說偈曰。住世六十六年。為僧五十九夏。禪流若問旨皈。鼻孔大頭向下。遂泊然而化。阇維得五色舍利。塔于禹溪之北。
贊曰。黃檗大用如涂毒鼓。嘗撾之而死臨濟。置之二百年。矣芝公又一撾之而死云峰。余讀其語句。如青山白雲。開遮自在。碧潭明月。撈漉方知。至其發積翠以見慈明。發晦堂以見積翠。至公法道。則有大愚陳睦州之韻。嗚呼叢林方嘆。其不肯低手。故嗣之者無間。是何足以知悅哉。
禪林僧寶傳卷第二十二 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十三
宋明白庵居沙門 惠洪 撰
黃龍寶覺心禪師
禪師出於鄔氏。諱祖心
【現代漢語翻譯】 現代漢語譯本：禾山（Heshan，地名）有位被人們忌憚的人，認為他不利於悅（Yue，人名）。悅後來去了南嶽（Nanyue，地名），依止承天勤禪師（Chengtian Qin Chanshi，人名）。十年不出門，因此道行大為顯著，學者們都歸心於他。於是他出來主持法輪（Falun，寺廟名），負責供給舂米和監督收割，都親自管理。見到挾著包裹前來的人，就很高興。見到用肩膀扛東西的人，就皺著眉頭說：『還不行啊，再過三十年才能跨馬雲游。』悅與潭州（Tanzhou，地名）興化銑禪師（Xinghua Xian Chanshi，人名）交好。銑主持寺廟很久，年老了還要迎來送往。悅多次勸他放棄這些，歸隱山林，銑沒有聽從。一天，銑送客時從馬上摔下來，傷了胳膊，寫信告訴悅。悅用偈語回覆他說：『大悲菩薩有千手，大丈夫兒誰沒有？興化和尚折一枝，只得九百九十九。』銑笑著說：『唉，唉，無可奈何啊。』不久，銑遷居到云峰（Yunfeng，地名）。嘉祐七年七月八日，升座向大眾告別，說偈語：『住世六十六年，為僧五十九夏。禪流若問旨皈，鼻孔大頭向下。』於是安然而逝。火化后得到五色舍利，建塔于禹溪（Yuxi，地名）之北。 讚語說：黃檗（Huangbo，人名）的大用如同涂毒的鼓，曾經敲擊它而使臨濟（Linji，人名）死去，放置了二百年。芝公（Zhigong，人名）又一次敲擊它而使云峰（Yunfeng，地名）死去。我讀他的語句，如同青山白雲，開合遮掩自在，碧潭明月，撈取探尋才能知曉。至於他發掘積翠（Jicui，人名）而顯現慈明（Ciming，人名），發掘晦堂（Huitang，人名）而顯現積翠，至於公法之道，則有大愚（Dayu，人名）陳睦州（Chen Muzhou，人名）的風韻。唉，叢林中才感嘆，他不肯輕易低頭，所以繼承他的人沒有間斷。這怎麼足以瞭解悅呢？ 《禪林僧寶傳》卷第二十二 《卍新續藏》第 79 冊 No. 1560 《禪林僧寶傳》 《禪林僧寶傳》卷第二十三 宋朝明白庵的居沙門惠洪（Huihong，人名）撰寫 黃龍寶覺心禪師（Huanglong Baojue Xin Chanshi，人名） 禪師出自鄔氏，名諱祖心（Zuxin，人名）。
【English Translation】 English version: In Heshan (Heshan, place name), there was someone who was feared, believed to be unfavorable to Yue (Yue, person's name). Yue later went to Nanyue (Nanyue, place name) and relied on Chan Master Chengtian Qin (Chengtian Qin Chanshi, person's name). He did not leave his residence for ten years, and as a result, his practice became greatly renowned, and scholars devoted themselves to him. Then he came out to preside over Falun (Falun, temple name), personally managing the supply of rice pounding and supervising the harvesting. When he saw those who came carrying packages, he was very happy. When he saw those who carried burdens on their shoulders, he frowned and said, 'Not yet, it will take another thirty years to travel on horseback.' Yue was on good terms with Chan Master Xinghua Xian of Tanzhou (Xinghua Xian Chanshi of Tanzhou, person's name, place name). Xian had been in charge of the temple for a long time and was old and tired of welcoming and seeing off guests. Yue repeatedly advised him to give it up and return to the mountains and forests, but Xian did not listen. One day, while seeing off a guest, Xian fell from his horse and injured his arm, and wrote a letter to Yue to tell him about it. Yue replied with a verse, saying, 'The Great Compassion Bodhisattva has a thousand hands, what great man does not have them? Chan Master Xinghua broke one branch, leaving only nine hundred and ninety-nine.' Xian smiled and said, 'Alas, alas, there is nothing to be said.' Soon after, Xian moved to Yunfeng (Yunfeng, place name). On the eighth day of the seventh month of the seventh year of Jiayou, he ascended the seat to bid farewell to the assembly, saying in a verse, 'Lived in the world for sixty-six years, a monk for fifty-nine summers. If Chan followers ask the meaning of refuge, the big head of the nose points downward.' Then he passed away peacefully. After cremation, five-colored sariras were obtained, and a pagoda was built north of Yuxi (Yuxi, place name). The eulogy says: Huangbo's (Huangbo, person's name) great function is like a drum coated with poison, once struck, it caused Linji (Linji, person's name) to die, and it was left for two hundred years. Master Zhi (Zhigong, person's name) struck it again and caused Yunfeng (Yunfeng, place name) to die. When I read his words, they are like green mountains and white clouds, opening and closing freely, a clear pool and a bright moon, only by scooping and searching can one know. As for his uncovering Jicui (Jicui, person's name) to reveal Ciming (Ciming, person's name), and uncovering Huitang (Huitang, person's name) to reveal Jicui, as for the way of public law, it has the style of Dayu (Dayu, person's name) Chen Muzhou (Chen Muzhou, person's name). Alas, the monastic community only laments that he was unwilling to lower his head easily, so those who succeeded him were uninterrupted. How can this be enough to understand Yue? 'Biographies of Eminent Monks in the Chan Forest', Volume Twenty-two 'Wan Xu Zang', Volume 79, No. 1560, 'Biographies of Eminent Monks in the Chan Forest' 'Biographies of Eminent Monks in the Chan Forest', Volume Twenty-three Written by Huihong (Huihong, person's name), a lay Buddhist of Mingbai Hermitage in the Song Dynasty Chan Master Huanglong Baojue Xin (Huanglong Baojue Xin Chanshi, person's name) The Chan Master came from the Wu family, his given name was Zuxin (Zuxin, person's name).
。南雄始興人也。少為書生有聲。年十九而目盲。父母許以出家。輒復見物。乃往依龍山寺沙門惠全。明年試經業。而公獨獻詩。得奏名。剃髮繼住受業院。不奉戒律。且逢橫逆。於是棄之。入叢林。謁云峰悅禪師。留止三年。難其孤硬。告悅將去。悅曰。必往依黃檗南公。公至黃檗四年。知有而機不發。又辭而上云峰。會悅謝世。因就止石霜。無所參決。試閱傳燈。至僧問多福禪師曰。如何是多福一叢竹。福曰。一莖兩莖斜。僧曰不會。福曰。三莖四莖曲。此時頓覺親見二師。徑歸黃檗。方展坐具。南公曰。子入吾室矣。公亦踴躍自喜。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。公從容游泳。陸沉眾中。時時往決雲門語句。南公曰。知是般事便休。汝用許多工夫作么。公曰。不然。但有纖疑在。不到無學。安能七縱八橫。天回地轉哉。南公肯之。已而往翠巖真禪師。真與語大奇之。依止二年。而真歿。乃還黃檗。南公使分座令接納。後來南公遷住黃龍。公往謁。泐潭月禪師。月以經論精義入神。聞諸方同列笑之。以謂政不自歇去耳。乃下喬木入幽谷乎。公曰。彼以有得之得。護前遮后。我以無學之學。朝宗百川。中以小疾醫寓漳
【現代漢語翻譯】 現代漢語譯本：他是南雄始興人。年輕時作為書生頗有名聲。十九歲時眼睛失明，父母答應讓他出家，隨即又恢復了視力。於是前往依附龍山寺的沙門惠全。第二年參加經業考試，只有他獻上詩歌，得以奏名。剃度後繼續住在受業院，但不遵守戒律，而且遇到橫逆之事，於是離開了那裡，進入叢林，拜謁云峰悅禪師。在那裡住了三年，因為他過於孤僻剛硬而感到為難，告訴悅禪師自己將要離開。悅禪師說：『你一定要去依附黃檗南公（人名）。』他到了黃檗四年，知道有那麼回事，但機緣沒有觸發。又辭別而去，登上云峰。適逢悅禪師去世，因此就在石霜停留，沒有什麼可以參悟決斷的。試著閱讀《傳燈錄》，讀到僧人問多福禪師說：『如何是多福一叢竹？』多福禪師說：『一莖兩莖斜。』僧人說：『不會。』多福禪師說：『三莖四莖曲。』此時頓然覺得親眼見到了兩位禪師。直接回到黃檗，剛展開坐具，南公（人名）就說：『你進入我的房間了。』他也高興地跳躍起來，立即應道：『大事本來就是這樣，和尚何必教人看話下語。』百般搜尋，南公說：『如果不讓你這樣窮究搜尋，到達無用心之處，自己見到自己肯定，我就埋沒你了。』他從容地游泳，默默地沉浸在眾人之中，時常前往決斷雲門語句。南公說：『知道是這件事就停止吧，你用這麼多功夫做什麼？』他說：『不是這樣的，只要還有一絲疑惑存在，不到達無學之地，怎麼能七縱八橫，天回地轉呢？』南公認可了他。不久后前往翠巖真禪師處，真禪師與他交談后非常驚奇，依止了兩年，真禪師去世，於是回到黃檗。南公讓他分座，命令他接納眾人。後來南公遷居到黃龍，他前去拜謁泐潭月禪師。月禪師以經論的精深義理達到出神入化的境界，聽到各方同道嘲笑他，認為他只是不肯自己停歇罷了，難道要捨棄喬木而進入幽谷嗎？他說：『他們以有得之得，護前遮后，我以無學之學，朝宗百川。』後來因為小病，在漳州醫治。
【English Translation】 English version: He was a native of Shixing, Nanxiong. In his youth, he was a renowned scholar. At the age of nineteen, he became blind, and his parents promised to allow him to become a monk, whereupon he regained his sight. He then went to rely on the Shramana Huiquan at Longshan Temple. The following year, he participated in the scripture examination, and he alone presented a poem, which was accepted. After being tonsured, he continued to reside in the study hall, but he did not observe the precepts and encountered adversity. Therefore, he left and entered the forest, where he visited Zen Master Yue of Yunfeng. He stayed there for three years, but because of his solitary and unyielding nature, Yue found it difficult to deal with him. He told Yue that he was going to leave. Yue said, 'You must go and rely on Nan Gong (person's name) of Huangbo.' He arrived at Huangbo and stayed for four years, knowing that something was there, but the opportunity did not arise. He then bid farewell and ascended Yunfeng. Coincidentally, Yue passed away, so he stayed at Shishuang, without anything to consult or decide. He tried reading the 'Transmission of the Lamp,' and when he reached the part where a monk asked Zen Master Duofu, 'What is a clump of bamboo at Duofu?' Duofu said, 'One stalk, two stalks, slanting.' The monk said, 'I don't understand.' Duofu said, 'Three stalks, four stalks, crooked.' At that moment, he suddenly felt as if he had personally seen the two Zen masters. He went directly back to Huangbo, and as soon as he spread out his sitting mat, Nan Gong (person's name) said, 'You have entered my room.' He also jumped up with joy and immediately replied, 'The great matter is originally like this, why does the master need to teach people to look at the words under the hua tou?' After searching in every possible way, Nan Gong said, 'If I didn't let you investigate and search like this, until you reached a state of no-mind, and saw and affirmed yourself, I would bury you.' He calmly swam and silently immersed himself among the crowd, often going to resolve Yunmen's sayings. Nan Gong said, 'Knowing that it is this matter, then stop. What are you doing with so much effort?' He said, 'That's not right. As long as there is a trace of doubt, if I don't reach the state of no-learning, how can I be free and unconstrained, with heaven and earth turning?' Nan Gong acknowledged him. Soon after, he went to Zen Master Zhen of Cuiyan. Zhen was very surprised after talking with him and relied on him for two years. Zhen passed away, so he returned to Huangbo. Nan Gong had him share the seat and ordered him to receive the people. Later, Nan Gong moved to Huanglong, and he went to visit Zen Master Yue of Letan. Zen Master Yue's profound understanding of the scriptures and treatises reached a divine state. Hearing this, his colleagues from various places laughed at him, thinking that he was simply unwilling to stop himself. Was he abandoning the tall trees to enter the secluded valley? He said, 'They use the attainment of attainment to protect the front and cover the back, while I use the learning of no-learning to pay homage to all rivers.' Later, due to a minor illness, he sought medical treatment in Zhangzhou.
江。轉運判官夏倚公立。雅意禪學。見楊杰次公。而嘆曰。吾至江西。恨未識南公。次公曰。有心上座。在漳江。公能自屈。不待見南也。公立見公劇談。神思傾豁。至論肇論會萬物為自己者。及情與無情共一體。時有狗臥香卓下。公以壓尺擊狗。又擊香卓曰。狗有情即去。香卓無情自住。情與無情。如何得成一體。公立不能對。公曰。才入思惟。便成剩法。何曾會萬物為自己哉。又嘗與僧論維摩曰。三萬二千師子寶座。入毗耶小室。何故不礙。為是維摩所現神力耶。為別假異術耶。夫難信之法。故現此瑞。有能信者。始知本來自有之物。何故復令更信。曰。若無信入。小必妨大。雖然既有信法。從何而起耶。又作偈曰。樓閣門前才斂念。不須彈指早開。扄善財一去無訊息。門外春來草自青。其指法親切。方便妙密。多類此。南公入滅。公繼住持十有二年。然性真率。不樂從事於務。五求解去。乃得謝事閑居。而學者益親。謝景溫師直。守潭州。虛大溈以致公。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。公曰。愿見謝公。不願領大溈也。馬祖百丈已前。無住持事。道人相尋。于空閑寂寞之濵而已。其後雖有住持。王臣尊禮。為天人師。今則不然。掛名官府。如有戶藉之民。直遣伍伯追呼之耳。此
【現代漢語翻譯】 江。轉運判官夏倚公立，他非常喜歡禪學。他見到楊杰次公，感嘆道：『我來到江西，遺憾未能結識南公。』次公說：『有心上座在漳江，您如果能親自前往，不必等待見到南公。』夏倚公立刻去拜見南公，兩人暢談，夏倚公感到茅塞頓開。談到肇論中『會萬物為自己』以及『情與無情共一體』的觀點時，當時有狗臥在香卓下，夏倚公用壓尺擊打狗，又擊打香卓，說：『狗有情就跑開了，香卓無情自然不動，有情與無情，如何能成為一體？』夏倚公無法回答。南公說：『才一進入思惟，就成了多餘的法。又何曾體會到萬物為自己呢？』南公又曾與僧人談論《維摩經》，說：『三萬二千師子寶座，進入毗耶離小室，為什麼不覺得擁擠？是因為維摩詰所展現的神力嗎？還是別的奇異之術呢？』南公說：『正因為是難以置信的法，所以才顯現這種祥瑞。有能相信的人，才知道本來就有的東西，為什麼還要再讓人相信呢？』僧人說：『如果沒有信，小的一定會妨礙大的。』南公說：『雖然如此，但信法是從哪裡產生的呢？』南公又作偈說：『樓閣門前才斂念，不須彈指早開。扄善財一去無訊息，門外春來草自青。』他所指點的法門親切，方便巧妙而周密，多是如此。南公圓寂后，南公繼任住持十二年。但他天性率真，不喜歡處理事務，多次請求離去，才得以辭去職務，閑居在家，而求學的人更加親近他。謝景溫師直擔任潭州太守時，想請南公主持大溈山，三次邀請南公都沒有前往。謝景溫又囑託江西轉運判官彭汝礪準備資財，詢問南公不願前往長沙的原因。南公說：『我願意見到謝公，不願意主持大溈山。馬祖（Mazu）百丈（Baizhang）以前，沒有住持的說法，修行人在空閑寂寞的地方相互尋訪而已。其後雖然有了住持，王臣也尊崇禮敬，尊為天人師，現在卻不是這樣。掛名在官府，就像有戶籍的百姓一樣，直接被小吏呼來喝去罷了。』這就是我所不願去的。
【English Translation】 Jiang. Xia Yigong, the Transport Commissioner, was a devout follower of Chan Buddhism. Upon meeting Yang Jie Cigong, he sighed, 'Since arriving in Jiangxi, I regret not having met Nan Gong.' Cigong replied, 'The 'Heart-Mind' (有心, Youxin) Superior is at Zhangjiang. If you can humble yourself and go there, you need not wait to meet Nan Gong.' Gong immediately went to see Nan Gong, and they engaged in profound discussions, which enlightened Gong greatly. When discussing the 'Zhao Lun' (肇論) and its concepts of 'unifying all things as oneself' and 'sentient and insentient sharing one body,' a dog was lying under the incense table. Gong struck the dog with a paperweight and then struck the incense table, saying, 'If the dog has sentience, it will leave. The incense table is insentient and remains still. How can sentient and insentient become one?' Gong could not answer. Nan Gong said, 'As soon as you enter into thought, it becomes superfluous dharma. How can you ever realize unifying all things as oneself?' Nan Gong once discussed the 'Vimalakirti Sutra' (維摩經) with a monk, saying, 'Thirty-two thousand lion thrones entered the small chamber of Viyali (毗耶離), why was there no obstruction? Was it due to the supernatural power manifested by Vimalakirti (維摩詰), or some other extraordinary technique?' Nan Gong said, 'Precisely because it is an unbelievable dharma, such an auspicious sign is manifested. Those who can believe will realize that it is something inherent from the beginning. Why should one be made to believe again?' The monk said, 'Without faith, the small will certainly obstruct the large.' Nan Gong said, 'Although this is so, where does faith arise from?' Nan Gong also composed a verse: 'Before the gate of the pavilion, as soon as thoughts are gathered, there is no need to snap fingers for it to open early. Shancai (善財) left and never returned with news, outside the gate, spring comes and the grass grows green on its own.' His instructions were direct and his skillful means were subtle and thorough, often like this. After Nan Gong entered Nirvana (入滅), Gong succeeded him as abbot for twelve years. However, he was naturally straightforward and did not enjoy handling affairs. He repeatedly requested to leave, and was finally allowed to resign and live in seclusion, and scholars became even closer to him. When Xie Jingwen Shizhi, the Prefect of Tanzhou, wanted to invite Nan Gong to preside over Dawei Mountain (大溈山), he invited Nan Gong three times, but Nan Gong did not go. Xie Jingwen then instructed Peng Ruli, the Transport Commissioner of Jiangxi, to prepare funds and inquire about Nan Gong's reasons for not going to Changsha. Nan Gong said, 'I would rather see Xie Gong than preside over Dawei Mountain. Before Mazu (馬祖) and Baizhang (百丈), there was no such thing as an abbot. Practitioners sought each other out in empty and quiet places. Although there were abbots later, kings and ministers respected and revered them as teachers of gods and humans. But it is not like that now. Being registered with the government is like being a citizen with a household registration, directly summoned and ordered about by petty officials.' This is what I am unwilling to do.
豈可復為也。師直聞之。不敢以院事屈。愿一見之。公至長沙。師直愿受法訓。公為舉其綱。其言光明廣大。如青天自日之易識。其略曰。三乘十二分教。還同說食示人。食味既因他說。其食要在自己親嘗。既自親嘗。便能了知其味。是甘是辛。是咸是淡。達磨西來。直指人心。見性成佛。亦復如是。真性既因文字而顯。要在自己親見。若能親見。便能了知。目前是真是妄。是生是死。既能了知。真妄生死。返觀一切語言文字。皆是表顯之說。都無實義。如今不了。病在甚處。病在見聞覺知。為不如實知。真際所詣。認此見聞覺知。為自所見。殊不知此見聞覺知。皆因前塵而有分別。若無前塵境界。即此見聞覺知。還同龜毛兔角。並無所歸。師直聞所未聞。又答韓侍郎宗古問曰。承諭昔時開悟。曠然無疑。但無始已來習氣。未能頓盡。然心外無剩法者。不知煩惱習氣是何物。而欲盡之。若起此心。翻成認賊為子也。從上以來。但有言說。乃至隨病設藥。縱有煩惱習氣。但以如來知見治之。皆是善權方便。誘引之說。若是定有習氣可治。卻是心外有法。而可盡之。譬如靈龜曳尾于涂。拂跡跡生。可謂將心用心。轉見病深。茍能明心。心外無法。法外無心。心法既無。更欲教誰頓盡耶。公以生長極南。少以宏法。棲息山林
【現代漢語翻譯】 現代漢語譯本： 怎麼可以再那樣做呢？師直聽了這些話，不敢因為院裡的事務而屈從，希望能夠見他一面。慧南禪師到了長沙，師直希望接受佛法的教誨。慧南禪師為他提綱挈領地講解，所講的內容光明廣大，就像青天中的太陽一樣容易辨認。其要點是：三乘十二分教（佛教的各種教義分類），就像是說食物來給人看一樣。品嚐食物的味道既然要通過別人的描述，那麼真正品嚐食物的關鍵在於自己親自嘗試。既然自己親自嘗試，就能瞭解它的味道，是甜是辣，是咸是淡。達磨（菩提達摩，禪宗初祖）西來，直指人心，見性成佛，也是這樣。真性既然通過文字而顯現，關鍵在於自己親眼見到。如果能夠親眼見到，就能瞭解，目前什麼是真，什麼是假，什麼是生，什麼是死。既然能夠了解真假生死，反過來觀察一切語言文字，都是表面的說法，都沒有實際的意義。如今不瞭解，問題在哪裡？問題在於見聞覺知，因為不如實地瞭解真際（真實的境界）所到達的地方，把這見聞覺知，當作自己所見。殊不知這見聞覺知，都是因為之前的塵境而產生的分別。如果沒有之前的塵境，那麼這見聞覺知，就像烏龜的毛和兔子的角一樣，無處可歸。師直聽到了從未聽過的道理。 又回答韓侍郎宗古的提問說：『承蒙您說過去開悟的時候，曠然無疑。但是無始以來形成的習氣，不能立刻斷盡。然而心外沒有剩餘的佛法，不知道煩惱習氣是什麼東西，而想要斷盡它。如果生起這樣的心，反而成了認賊為子。從古以來，只有言說，乃至隨著病癥設定藥物，即使有煩惱習氣，也用如來的知見來治療它，這些都是善巧方便，誘導引人的說法。如果真的有習氣可以治療，那就是心外有法，可以斷盡它。譬如靈龜在泥土上拖著尾巴，想要拂去痕跡，反而痕跡更多，這可以說是將心用心，反而使病情加深。如果能夠明心，心外沒有法，法外沒有心，心和法既然都沒有，還要教誰立刻斷盡呢？』慧南禪師生長在極南的地方，從小就弘揚佛法，棲息在山林之中。
【English Translation】 English version: How could it be done again? When Shizhi heard this, he did not dare to yield because of the affairs of the monastery and wished to see him. When Huinan arrived in Changsha, Shizhi wished to receive Dharma instruction. Huinan outlined the essentials for him, and his words were bright and vast, as easy to recognize as the sun in the clear sky. The summary is: The Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines) are like describing food to someone. Since tasting the flavor of food requires someone else's description, the key to truly tasting the food lies in personally trying it. Since you personally try it, you can understand its taste, whether it is sweet, spicy, salty, or bland. Bodhidharma (the first patriarch of Zen Buddhism) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, is also like this. Since true nature is revealed through words, the key lies in seeing it with one's own eyes. If you can see it with your own eyes, you can understand what is true and what is false, what is life and what is death. Since you can understand truth, falsehood, life, and death, looking back at all languages and words, they are all superficial explanations and have no real meaning. If you don't understand now, where is the problem? The problem lies in seeing, hearing, feeling, and knowing, because you don't truly understand where the true realm (the realm of reality) reaches, and you regard this seeing, hearing, feeling, and knowing as what you see yourself. Little do you know that this seeing, hearing, feeling, and knowing are all caused by the distinctions arising from previous dust. If there were no previous dust, then this seeing, hearing, feeling, and knowing would be like the fur of a tortoise and the horns of a rabbit, with nowhere to return. Shizhi heard doctrines he had never heard before. He also answered the question of Vice Minister Han Zonggu, saying: 'Thank you for saying that when you were enlightened in the past, you were completely free from doubt. However, the habitual tendencies formed since beginningless time cannot be completely eradicated immediately. However, there is no Dharma left outside the mind, and I don't know what afflictions and habitual tendencies are, and I want to eradicate them. If you give rise to such a mind, you will turn into recognizing a thief as your son. Since ancient times, there have only been words, and even setting up medicine according to the disease. Even if there are afflictions and habitual tendencies, use the knowledge and vision of the Tathagata to cure them. These are all skillful means and guiding words. If there are really habitual tendencies that can be cured, then there is Dharma outside the mind that can be eradicated. For example, a spiritual turtle dragging its tail in the mud, wanting to brush away the traces, but the traces become more numerous. This can be said to be using the mind to use the mind, which only deepens the illness. If you can understand the mind, there is no Dharma outside the mind, and no mind outside the Dharma. Since the mind and Dharma do not exist, who else do you want to teach to eradicate immediately?' Huinan grew up in the far south and has been promoting the Dharma since he was young, living in the mountains and forests.
。方太平時代。欲觀光京師。以餞餘年。乃至京師。駙馬都尉王詵晉卿。盡禮迎之。庵於國門之外。久之南還。再游廬山。彭器資之守九江。公見之。器資從容問公。人臨命終時。有旨決乎。公曰。有之。曰。愿聞其說。公曰。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。不合則數舍亦不往。有偈曰。不住唐朝寺。閑為宋地僧。生涯三事衲。故舊一枝藤。乞食隨緣去。逢山任意登。相逢莫相笑。不是嶺南能。可以想見公人物。黃龍南公。道貌德威。極難親附。雖老於叢林者。見之汗下。公之造前。意甚閑暇。終日語笑。師資相忘。四十年間。士大夫聞其風。而開發者眾矣。惟其善巧無方。普慈不間。人未之見。或慢謗。承顏接辭。無不服膺。公既臘高。益移庵深入。棧絕學者。又二十餘年。以元符三年十一月十六日中夜而歿。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。有得法上首。惟清自有傳。
贊曰。公于南公圓寂之日。作偈曰。昔人去時是今日。今日依前人不來。今既不來昔不往。白雲流水空裴回。誰云秤尺平。直中還有曲。誰雲物理齊。種麻還得粟。可憐馳逐天下人。六六元來三十六。追玩南公曰。隨汝顛倒所欲。南斗七北斗八之語。此
【現代漢語翻譯】 現代漢語譯本：方太平的時代，我想去京師觀光，以度過我的餘年。到達京師后，駙馬都尉王詵（晉卿）以最高的禮節迎接我，在國門之外的庵中居住。過了很久，我南歸，再次遊覽廬山。彭器資擔任九江的太守時，我拜訪了他。器資從容地問我：『人臨終的時候，有訣竅嗎？』我說：『有的。』他說：『希望聽聽您的說法。』我說：『等器資你死的時候我就說。』器資起身，更加恭敬地說：『這件事必須是和尚您才能說得出來。』因為對於四方的公卿，合得來的，即使相隔千里也會前往；合不來的，即使只隔幾戶人家也不會去。有一首偈語說：『不住唐朝寺，閑為宋地僧。生涯三事衲，故舊一枝藤。乞食隨緣去，逢山任意登。相逢莫相笑，不是嶺南能。』可以從中想像黃龍南公（禪宗大師）的人物風貌。他道貌莊嚴，令人難以親近，即使是那些在叢林中修行多年的老修行，見到他也會感到緊張。我到他面前時，他卻顯得非常悠閑，整天與我談笑，師徒之間毫無拘束。四十年間，士大夫們聽聞他的風采而得到啓發的人很多。他善於運用各種巧妙的方法，普遍慈悲，不分對象。人們沒有見過他時，或許會輕慢誹謗；但一旦親身接觸，聽他說話，沒有不心悅誠服的。我年事漸高，更加深入地隱居在庵中，斷絕了與學者的往來，又過了二十多年，在元符三年十一月十六日半夜圓寂。享年七十六歲，坐禪五十五個夏天。朝廷賜予他『寶覺』的稱號，安葬在南公塔的東邊，稱為雙塔。得到他真傳的得意弟子，只有惟清一人。
讚語說：南公（禪宗大師）圓寂之日，我作了一首偈語：『昔人去時是今日，今日依前人不來。今既不來昔不往，白雲流水空裴回。』誰說秤是公平的？正直之中還有彎曲。誰說物理是齊一的？種麻只能得到麻，而不能得到粟。可憐那些奔波于天下的人，六六原來是三十六。』追憶南公（禪宗大師）說過的『隨汝顛倒所欲，南斗七北斗八』的話，這...
【English Translation】 English version: In the era of Fang Taiping, I desired to visit the capital city to spend my remaining years. Upon arriving in the capital, Wang Shen (Jinqing), the駙馬都尉 (Imperial Son-in-Law Commandant), greeted me with the utmost courtesy, accommodating me in a hermitage outside the city gates. After a long while, I returned south and revisited Mount Lu. When Peng Qizi was the prefect of Jiujiang, I visited him. Qizi calmly asked me, 'When a person is about to die, is there a secret to it?' I replied, 'There is.' He said, 'I wish to hear it.' I said, 'I will tell you when you, Qizi, are about to die.' Qizi rose and said with increased respect, 'This matter must be something only a monk like you can say.' Because for the officials and nobles of the four directions, if they are compatible, even if they are thousands of miles away, I will go; if they are incompatible, even if they are only a few houses away, I will not go. There is a verse that says: 'I do not dwell in Tang Dynasty temples, but idly serve as a Song Dynasty monk. My livelihood consists of three robes, and an old vine is my only companion. I beg for food as fate leads me, and climb mountains as I please. Do not laugh when we meet, for this is not something a Lingnan native can do.' From this, one can imagine the character of Huanglong Nan Gong (a Chan master). His appearance and virtue were awe-inspiring, making him extremely difficult to approach. Even those who had been practicing in the monastery for many years would sweat upon seeing him. When I came before him, he seemed very relaxed, chatting and laughing with me all day, with no restraint between master and disciple. In the forty years since, many scholars and officials have been inspired by his demeanor. He was skilled in using various skillful means, and his universal compassion was impartial. People who had not seen him might be slow to praise or even slander him; but once they met him in person and heard his words, none were not convinced. As I grew older, I retreated further into the hermitage, severing ties with scholars. After another twenty years, I passed away in the middle of the night on the sixteenth day of the eleventh month of the third year of Yuanfu. I lived to the age of seventy-six, having spent fifty-five summers in meditation. The court bestowed upon me the title 'Baojue' (Precious Enlightenment), and I was buried east of the Nan Gong Pagoda, which is called the Twin Pagoda. My most accomplished disciple who received my true transmission was only Wei Qing.
The eulogy says: On the day of Nan Gong's (a Chan master) passing, I wrote a verse: 'The day the former person left is today, but today the person still does not come. Since the present does not come and the past does not go, white clouds and flowing water drift aimlessly.' Who says the scale is fair? There is still crookedness in the straight. Who says physical principles are uniform? Sowing hemp only yields hemp, not millet. Pitiful are those who rush about in the world, six sixes are originally thirty-six.' Recalling Nan Gong's (a Chan master) words, 'Let you turn upside down as you wish, the Southern Dipper has seven and the Northern Dipper has eight,' this...
老為克家之子。嗚呼隕此偉人。世間眼滅。惟此未嘗不心折。讀其陳跡。尚若雨霽之夕。望東南之月。皎然萬星之中。忘其身在唾霧間也。
泐潭真凈文禪師
真凈和尚。出於陜府閿鄉鄭氏。鄭族世多名卿。師生而杰異。幼孤。事後母至孝。失愛于母。數困辱之。父老悲之。使遊學四方。至復州北塔。聞耆宿廣公說法。感泣裂縫掖。而師事之。故北塔以克文名之。年二十五。試所習。剃髮受具足戒。學經論無不臻妙。奪京洛講席。自為主客。而發奧義者數矣。經行龍門殿廡間。見塑比丘像。冥目如在定。師幡然自失。謂其伴曰。我所負者。如吳道子𦘕人物。雖盡妙。然非活者。於是棄去曰。吾將南遊觀道焉。所至辯論傾其坐。人指目以為飽參。治平二年夏。坐于大溈。夜聞僧誦雲門語。曰。佛法如水中月。是否。曰。清波無透路。豁然大悟。時南禪師在積翠。師造焉。南公問。從什麼處來。對曰。溈山。南曰。恰值老僧不在。進曰。未審向什麼處去。南曰。天臺普請。南嶽雲遊。曰。若然者。學人亦得自在去也。南公曰。腳下鞋是何處得來。曰。廬山七百錢唱得。南公曰。何曾自在。師指曰。何曾不自在耶。南公駭異之。於時洪英首座。機鋒不可觸。與師齊名。英邵武人。眾中號英邵武。文關西。久之辭
【現代漢語翻譯】 現代漢語譯本：老和尚是克家（指能繼承家業的兒子）的兒子。唉，竟然隕落了這樣一位偉人。世間的眼睛都黯淡了。只有我，沒有不從心底裡折服的。讀他的遺蹟，就像雨後初晴的傍晚，遙望東南方向的月亮，明亮地在萬星之中，忘記自己身處污濁的環境中。
泐潭真凈文禪師
真凈和尚，是陜府閿鄉鄭氏人。鄭氏家族世代多出名臣。禪師生來就傑出不凡，幼年喪父。侍奉繼母非常孝順，但卻不被繼母喜愛，多次受到困辱。父老鄉親為他感到悲傷，讓他遊學四方。到達復州北塔，聽到耆宿廣公說法，感動得撕裂了衣袖，於是拜他為師。所以北塔因為克文（禪師的法名）而聞名。二十五歲時，通過考試，剃髮受了具足戒。學習經論沒有不達到精妙之處的。奪得了京洛的講席，親自擔任主客，闡發精深奧義的人很多。一次在龍門殿的走廊間行走，看見一尊塑造的比丘像，閉著眼睛好像在入定。禪師幡然醒悟，對他的同伴說：『我所揹負的，就像吳道子畫的人物，雖然盡善盡美，但不是活的。』於是離去說：『我將要南遊觀道。』所到之處，辯論傾倒眾人。人們指著他說他是飽參（指修行有素）。治平二年夏天，禪師坐于大溈山。夜晚聽到僧人誦雲門語錄，說：『佛法如水中月。』（禪師）問：『是這樣嗎？』（僧人）答：『清波沒有透過的路。』禪師豁然大悟。當時南禪師在積翠山，禪師去拜訪他。南禪師問：『從什麼地方來？』（禪師）答：『溈山。』南禪師說：『恰好老僧不在。』（禪師）進而言：『不知道向什麼地方去？』南禪師說：『天臺山普請（指集體勞作），南嶽山雲遊。』（禪師）說：『如果這樣，學人也可以自在地去了。』南禪師說：『腳下的鞋是從什麼地方得來的？』（禪師）答：『廬山七百錢買來的。』南禪師說：『何曾自在？』禪師指著說：『何曾不自在呢？』南禪師感到驚異。當時洪英首座，機鋒敏銳不可觸犯，與禪師齊名。洪英是邵武人，眾中號稱英邵武，（真凈文禪師）是關西人。過了很久，（洪英）告辭離去。
【English Translation】 English version: The old master was the son of Kejia (meaning a son who can inherit the family business). Alas, such a great man has fallen. The eyes of the world are dimmed. Only I, have never failed to be convinced from the bottom of my heart. Reading his traces, it is like an evening after the rain, looking at the moon in the southeast, brightly among the myriad stars, forgetting that I am in a turbid environment.
Chan Master Zhenjing Wen of Letan
Chan Master Zhenjing came from the Zheng family in Wenxiang, Shaanxi Prefecture. The Zheng family has produced many famous ministers for generations. The master was born outstanding and extraordinary, and lost his father in his early years. He served his stepmother with great filial piety, but he was not loved by his stepmother and was often humiliated. The elders and villagers felt sad for him and sent him to study in various places. When he arrived at the North Pagoda in Fuzhou, he heard the elder Guang Gong preach, and was so moved that he tore his sleeves and became his disciple. Therefore, the North Pagoda became famous because of Kewen (the master's Dharma name). At the age of twenty-five, he passed the examination, shaved his head and received the complete precepts. He studied the scriptures and treatises and reached the point of perfection in everything. He won the lecture seat in Jingluo and personally served as the host, and many people expounded profound meanings. Once, while walking in the corridor of the Longmen Hall, he saw a sculpted statue of a Bhikkhu, with his eyes closed as if in meditation. The master suddenly realized and said to his companion: 'What I am carrying is like the characters painted by Wu Daozi, although they are perfect, they are not alive.' So he left and said: 'I am going to travel south to observe the Way.' Wherever he went, his arguments overwhelmed the crowd. People pointed at him and said that he was a 'bao can' (meaning a well-cultivated practitioner). In the summer of the second year of Zhiping, the master sat on Mount Dawei. At night, he heard a monk reciting the Yunmen Quotations, saying: 'The Buddha-dharma is like the moon in the water.' (The master) asked: 'Is that so?' (The monk) replied: 'There is no way through the clear waves.' The master suddenly realized. At that time, Chan Master Nan was at Jicui Mountain, and the master went to visit him. Chan Master Nan asked: 'Where did you come from?' (The master) replied: 'Weishan.' Chan Master Nan said: 'It just so happens that the old monk is not here.' (The master) went on to say: 'I don't know where to go?' Chan Master Nan said: 'Mount Tiantai is holding a puqing (referring to collective labor), and Mount Nanyue is traveling around.' (The master) said: 'If that's the case, then the student can also go freely.' Chan Master Nan said: 'Where did the shoes on your feet come from?' (The master) replied: 'They were bought for seven hundred coins in Mount Lushan.' Chan Master Nan said: 'How can you be free?' The master pointed and said: 'How can I not be free?' Chan Master Nan was amazed. At that time, Chief Monk Hongying, whose wit was sharp and inviolable, was as famous as the master. Hongying was from Shaowu, and was known as Ying Shaowu among the crowd, (Chan Master Zhenjing Wen) was from Guanxi. After a long time, (Hongying) bid farewell and left.
去。寓止翠巖順禪師。順曰。子種性邁往。而契悟廣大。臨濟欲仆。子力能支之。厚自愛。南公住黃龍。師復往焉。南公曰。適令侍者捲簾。問。渠捲起簾時如何。曰。照見天下。放下簾時如何。曰。水泄不通。不卷不放時如何。侍者無語。汝作么生。師曰。和尚替侍者。下涅槃堂始得。南公厲曰。關西人果無頭腦。乃顧旁僧。師指之曰。只這僧也未夢見。南公大笑。自是門下號偉異博大者。見之詟縮。南公入滅。南遊衡岳。還首眾僧于仰山。熙寧五年。至高安。太守錢公弋。先候之。師復謁。有獒逸出屏間。師方趨逆之。少避乃進。錢公嘲曰。禪者固能教誨蛇虎。乃畏狗乎。師曰。易伏隈嵓虎。難降護宅龍。錢公嘆曰。人不可虛有名。住洞山聖壽兩剎。十有二年。謝事東遊三吳。至金陵。時舒王食官使祿。居定林。聞師至。倒屣出迎。王問。諸經皆首標時處。圓覺經獨不然。何也。師曰。頓乘所演。直示眾生。日用現前。不屬今古。只今老僧與相公。同入大光明藏。遊戲三昧。互為賓主。非干時處。又問。經曰。一切眾生皆證圓覺。而圭峰以證為具。謂譯者之訛。如何。對曰。圓覺如可改。維摩亦可改也。維摩豈不曰。亦不滅受。而取證。夫不滅受蘊。而取證者。與皆證圓覺之意同。蓋眾生現行無明。即是如來根本
【現代漢語翻譯】 現代漢語譯本 去。前往翠巖拜訪順禪師（翠巖順禪師）。順禪師說：『你的資質超群，對佛法的領悟也十分廣博。臨濟宗（臨濟義玄禪師）衰落，你能支撐它。要好好自愛。』後來南公禪師（黃龍慧南禪師）住在黃龍山，師父又去拜訪他。南公禪師問：『剛才讓侍者捲起簾子，我問他，捲起簾子時怎麼樣？』侍者回答：『照見天下。』又問：『放下簾子時怎麼樣？』侍者回答：『水泄不通。』又問：『不卷不放時怎麼樣？』侍者無言以對。禪師你覺得怎麼樣？』師父說：『和尚您應該代替侍者，下涅槃堂去。』南公禪師厲聲說：『關西人果然沒有頭腦。』然後回頭看著旁邊的僧人。師父指著那個僧人說：『就連這個僧人也還沒做夢夢到。』南公禪師大笑。從此，門下那些自詡偉大奇異博大的人，見到師父都感到畏懼。南公禪師圓寂后，師父南遊衡岳。返回后，在仰山主持僧眾。熙寧五年，到達高安。太守錢公弋事先等候他。師父又去拜見錢公。一條兇猛的狗從屏風後面跑出來，師父正要迎上去，稍微躲避了一下才繼續前進。錢公嘲笑說：『禪師固然能教誨蛇虎，卻害怕狗嗎？』師父說：『容易馴服山洞裡的老虎，難以降伏守護家宅的龍。』錢公感嘆道：『人不可徒有虛名。』師父住在洞山聖壽兩座寺廟，有十二年之久。辭去寺務后，東遊三吳，到達金陵。當時舒王（宋太宗趙光義之子趙元偓）享受官府的俸祿，居住在定林寺。聽說師父來了，倒穿著鞋子出來迎接。舒王問：『諸經都首先標明時間和地點，《圓覺經》唯獨沒有，為什麼呢？』師父說：『頓悟之法所闡述的，直接指示眾生，日常所用就在眼前，不屬於過去和現在。現在老僧與您，一同進入大光明藏，遊戲於三昧之中，互為賓主，與時間和地點無關。』又問：『經上說：一切眾生皆證圓覺。而圭峰宗密大師認為「證」應為「具」，是翻譯的錯誤。』師父回答說：『圓覺如果可以改動，維摩詰經也可以改動了。維摩詰經難道不是說：亦不滅受，而取證嗎？不滅受蘊，而取證，與皆證圓覺的意思相同。因為眾生現行的無明，就是如來的根本。』
【English Translation】 English version He went to visit Chan Master Shun at Cuiyan (Cuiyan Shun Chanshi). Shun said, 'Your innate qualities are outstanding, and your understanding of the Dharma is vast. Linji (Linji Yixuan) is about to decline, and you have the strength to support it. Cherish yourself.' Later, Chan Master Nanguang (Huanglong Huinan) resided at Huanglong Mountain, and the master went to visit him again. Chan Master Nanguang asked, 'I just asked the attendant to raise the curtain. I asked him, 'What is it like when the curtain is raised?'' The attendant replied, 'It illuminates the world.' He asked again, 'What is it like when the curtain is lowered?'' The attendant replied, 'Not a drop of water can leak through.' He asked again, 'What is it like when it is neither raised nor lowered?'' The attendant was speechless. What do you think?'' The master said, 'Venerable, you should replace the attendant and go to Nirvana Hall.' Chan Master Nanguang sternly said, 'People from Guanxi are indeed brainless.' Then he turned to look at the monk beside him. The master pointed at the monk and said, 'Even this monk hasn't dreamed of it yet.' Chan Master Nanguang laughed loudly. From then on, those in his school who considered themselves great, extraordinary, and learned were all in awe of the master when they saw him. After Chan Master Nanguang passed away, the master traveled south to Hengyue. After returning, he presided over the Sangha at Yangshan. In the fifth year of Xining, he arrived in Gao'an. Prefect Qian Gongyi waited for him in advance. The master went to visit Qian Gong again. A fierce dog ran out from behind the screen. The master was about to meet it, but dodged slightly before continuing forward. Qian Gong mocked, 'Chan practitioners can certainly teach snakes and tigers, but are afraid of dogs?'' The master said, 'It is easy to subdue tigers in caves, but difficult to subdue dragons guarding homes.' Qian Gong sighed, 'People should not have empty reputations.' The master resided at the two temples of Dongsheng and Shousheng for twelve years. After resigning from temple affairs, he traveled east to Sanwu and arrived in Jinling. At that time, Prince Shu (Zhao Yuanwo, son of Emperor Taizong of Song) was enjoying the government's salary and residing at Dinglin Temple. Hearing that the master had arrived, he came out to greet him wearing his shoes backwards. Prince Shu asked, 'All sutras first indicate the time and place, but the 'Perfect Enlightenment Sutra' alone does not. Why?'' The master said, 'What is expounded by the sudden enlightenment method directly points to sentient beings. What is used daily is right before our eyes, and does not belong to the past or present. Now, this old monk and you, together enter the Great Light Treasury, playing in Samadhi, mutually as guest and host, and it has nothing to do with time and place.' He also asked, 'The sutra says, 'All sentient beings attain Perfect Enlightenment.' But Guifeng Zongmi believes that 'attain' should be 'possess,' which is a translation error.' The master replied, 'If Perfect Enlightenment can be changed, then the Vimalakirti Sutra can also be changed. Doesn't the Vimalakirti Sutra say: 'Also not extinguish the skandhas, but take attainment?' Not extinguishing the skandhas, but taking attainment, has the same meaning as all sentient beings attain Perfect Enlightenment. Because the current ignorance of sentient beings is the root of the Tathagata.'
大智。圭峰之言非是。舒王大悅。稱賞者累日。施其第為寺。以延師為開山第一祖。舒王以師道行。聞 神考。詔賜號真凈。未幾厭煩阓。還高安。庵於九峰之下。名曰投老。學者自遠而至。六年而移住歸宗。又二年。張丞相時由左司。謫金陵酒官。起帥南昌。過廬山。見師康強。盡禮力致之。以居泐潭。俄退居云庵。以崇寧元年十月旦日示疾。十五日疾愈。料理平生玩好道具。件件疏之。散諸門弟子。十六日中夜。沐浴更衣跏趺。眾請說法。師笑曰。今年七十八。四大相離別。火風既分散。臨行休更說。遺誡皆宗門大事。不及其私。言卒而寂。又七日阇維。五色成𦦨。白光上騰。煙所及。皆成舍利。道俗千餘人。皆得之。分建塔于泐潭。寶蓮峰之下。洞山留云洞之北。
贊曰。云庵以天縱之姿。不由師訓。自然得道。特定宗旨于黃龍而已。其沮壞義學。剖發幽翳。以樂說之辨。洗光佛日。使舒王敬誠心服。至獻名于 天子。施第為寶坊。道顯著矣。然猶掉頭不顧。甘自放于萬壑千巖之間。究觀施設。其心不肯。后𤅬山曹溪。蓋一代宗師之典型。後來衲子模楷也。
禪林僧寶傳卷第二十三 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十四
宋明白庵居沙門
【現代漢語翻譯】 現代漢語譯本： 大智說：『圭峰的說法不對。』舒王聽后非常高興，連續幾天稱讚賞識大智。於是把自己的府邸捐出來作為寺廟，請大智禪師作為開山第一代祖師。舒王因為大智禪師的道德修行，上報給了神考（皇帝），皇帝下詔賜予『真凈』的稱號。不久，大智禪師厭倦了世俗的喧囂，返回高安，在九峰山下建了一座庵，取名為『投老』。遠方的學僧紛紛前來求學。六年之後，大智禪師移居歸宗寺。又過了兩年，張丞相當時被貶為金陵酒官，後來又被起用為南昌的統帥，路過廬山時，看到大智禪師身體康健，於是竭盡禮數邀請他到泐潭居住。不久，大智禪師又退居到云庵。崇寧元年十月初一，大智禪師示現疾病，十五日病癒，料理了自己平生喜愛的用具，一件件登記下來，分發給眾弟子。十六日半夜，大智禪師沐浴更衣，結跏趺坐。眾人請他說法，大智禪師笑著說：『今年七十八歲，四大（地、水、火、風）即將分離。火風既然分散，臨終之際就不再多說了。』遺囑都是關於宗門的大事，沒有涉及私事。說完就圓寂了。又過了七天，進行荼毗（火化），出現了五種顏色的火焰，一道白光向上升騰，煙所飄到的地方，都變成了舍利。道俗一千多人，都得到了舍利。於是分別在泐潭、寶蓮峰下、洞山留云洞的北面建造了塔來供奉舍利。
讚語說：云庵禪師憑藉天生的資質，沒有經過老師的教導，自然而然地悟道。他只是確定了黃龍宗的宗旨而已。他破斥了義學，揭示了幽深的道理，用善於辯論的口才，洗去了佛日的塵埃，使得舒王敬佩誠服，甚至上奏天子，捐獻府邸作為寶貴的寺廟，他的道行非常顯著。然而他仍然掉頭不顧，甘願把自己放逐在萬壑千巖之間。仔細觀察他的所作所為，他的內心是不肯被束縛的。後來𤅬山和曹溪，都是一代宗師的典型，是後來的僧人學習的榜樣。
《禪林僧寶傳》卷第二十三 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第二十四
宋 明白庵居沙門
【English Translation】 English version: Dazhi said, 'Guifeng's words are not right.' The Prince Shu was very pleased and praised Dazhi for several days. Then he donated his mansion to be a temple and invited Zen Master Dazhi to be the first founding ancestor. Because of Zen Master Dazhi's moral practice, Prince Shu reported it to Shenkao (the emperor), and the emperor issued an edict to grant the title 'Zhenjing'. Soon, Zen Master Dazhi became tired of the secular hustle and bustle and returned to Gaoan, where he built a hermitage at the foot of Jiufeng Mountain, named 'Toulao'. Scholars from afar came to study. Six years later, Zen Master Dazhi moved to Guizong Temple. Two years later, Prime Minister Zhang was demoted to Jinling Liquor Official, and later he was reinstated as the commander of Nanchang. When he passed by Mount Lu, he saw that Zen Master Dazhi was healthy, so he tried his best to invite him to live in Letan. Soon, Zen Master Dazhi retired to Yun'an. On the first day of October in the first year of Chongning, Zen Master Dazhi showed signs of illness. On the fifteenth day, he recovered and took care of his favorite utensils, registering them one by one and distributing them to his disciples. In the middle of the night on the sixteenth day, Zen Master Dazhi bathed and changed clothes, and sat in the lotus position. The crowd asked him to speak the Dharma, and Zen Master Dazhi smiled and said, 'This year is seventy-eight years old, and the four elements (earth, water, fire, and wind) are about to separate. Since the fire and wind have dispersed, I will not say more at the time of death.' The will was all about major events of the Zen school and did not involve private matters. After he finished speaking, he passed away peacefully. Seven days later, cremation (cremation) was performed, and flames of five colors appeared, and a white light rose upward. Wherever the smoke drifted, it turned into sariras. More than a thousand Taoists and lay people all obtained sariras. So they built pagodas to enshrine the sariras in Letan, at the foot of Baolian Peak, and north of Dongshan Liuyun Cave.
The eulogy says: Zen Master Yun'an, with his innate aptitude, attained enlightenment naturally without the guidance of a teacher. He only determined the purpose of the Huanglong sect. He refuted the school of righteousness, revealed the profound principles, and used his eloquent speech to wash away the dust of the Buddha's sun, making Prince Shu admire and sincerely submit, and even played to the emperor, donating the mansion as a precious temple. His Taoist practice is very remarkable. However, he still turned his head and ignored it, willing to exile himself among the thousands of valleys and rocks. Observing his actions carefully, his heart was unwilling to be bound. Later, 𤅬 Mountain and Caoxi were both models of a generation of masters, and are examples for later monks to learn from.
'Chronicles of the Sangha Treasures in the Zen Forest' Volume 23 Supplement to the Buddhist Canon Continued, Volume 79, No. 1560, 'Chronicles of the Sangha Treasures in the Zen Forest'
'Chronicles of the Sangha Treasures in the Zen Forest' Volume 24
By Shramana Mingbai'an of the Song Dynasty
洪惠 撰
仰山偉禪師
禪師名行偉。生於氏。大名人也。幼寡笑語。頹然地坐終日。伏犀插額。眉目疏秀。人皆異之。年十九。游京師。聞寶相寺大乘師。方益有鑑裁。謁之。益曰。君風神不凡。然非凌煙麒麟所宜置。正當袒肩荷擔如來。乃稱耳。偉欣然曰。此吾心也。愿執役掃除。益以講學聚徒。偉甘勤力。挽車運粟。破薪佐炊。無所不為者。十三年。乃剃落受具。辭益經行諸方。益令入洛。遂受賢首教於太三藏。成名繼其席常千人。講無定居。南遊門弟子。有愿隨者。偉不卻。至淮上。所至禪林。盛藉藉聞宗師名。心怪之。館淮山古寺。見昔同學法亮黲衲勃𥦑。高其衣裙。布纏兩脛。驚曰。亮亦逃矣。呼俱行者。聚觀太息。亮笑敘寒溫而已。偉問曰。汝今稱禪者。禪宗奧義語我來。亮曰。待我死後。為汝敷說。偉曰。狂耶。亮曰。我狂已息。汝今方熾。即趨去。偉請其屬曰。亮聞見淹博。知法解義倍我。今甘爾。禪家。必有長處。乃獨行詣黃檗。謁南禪師。依止二年。每造室。南公必斂目。良久乃語。偉曰。和尚見行偉。必閤眼何耶。曰。麻谷見良遂來。荷鋤鋤草。良遂有悟處。我見汝來。但閑閉目。汝雖無悟。然且有疑。尚亦可在。偉滋不曉。時泐潭月禪師。與南公同坐夏積翠。月以經論有聲
【現代漢語翻譯】 現代漢語譯本 仰山偉禪師
禪師名行偉（禪師名為行偉）。生於洺州（今河北省境內）。是大名人氏。小時候很少有笑容和話語，整天頹然地坐著。額頭有伏犀骨隆起，眉目疏朗清秀，人們都覺得他與衆不同。十九歲時，遊歷京師，聽說寶相寺的大乘師方益（人名）很有鑑賞能力，便去拜見他。方益說：『你的風度和神采不凡，然而不是凌煙閣（唐代功臣閣）麒麟像所適合的位置，正應當袒露肩膀，擔負如來的重任，才相稱啊。』行偉高興地說：『這正是我所想的。』願意執役掃地。方益因為講學聚集了許多弟子，行偉甘願勤勞出力，拉車運糧，劈柴做飯，什麼都做。十三年後，才剃髮受戒。辭別方益，四處遊歷。方益讓他去洛陽，於是向太三藏（人名）學習賢首宗的教義。成名後繼承了他的位置，常有上千人。講學沒有固定的居所，南遊時，門下弟子有願意跟隨的，行偉也不拒絕。到達淮河一帶，所到的禪林，都盛傳宗師的名聲，心中感到奇怪。住在淮山的古寺里，見到以前的同學法亮（人名），穿著破舊的僧衣，衣衫不整，把裙子提得很高，用布纏著兩條小腿，驚訝地說：『法亮也逃離了嗎？』呼喚同行的人，聚在一起觀看嘆息。法亮笑著敘述寒暄而已。行偉問道：『你現在自稱禪者，禪宗的奧義說給我聽聽。』法亮說：『等我死後，為你詳細解說。』行偉說：『瘋了嗎？』法亮說：『我的瘋狂已經停止了，你現在正旺盛。』說完就走開了。行偉請他的隨從說：『法亮見識淵博，知法解義超過我。現在甘心這樣，一定有他的長處。』於是獨自前往黃檗山（山名），拜見南禪師（人名），依止了兩年。每次進入禪室，南禪師必定閉上眼睛，很久才說話。行偉說：『和尚見到行偉，必定閉上眼睛，為什麼呢？』南禪師說：『麻谷（人名）見到良遂（人名）來，拿著鋤頭鋤草，良遂因此有所領悟。我見到你來，只是閑著閉上眼睛。你雖然沒有領悟，然而姑且還有疑問，也還可以。』行偉更加不明白。當時泐潭月禪師（人名）與南禪師一同在積翠庵（地名）坐夏安居，月禪師因為精通經論而聞名。
【English Translation】 English version Hong Hui wrote:
Zen Master Wei of Yangshan
The Zen master's name was Xingwei (行偉). He was born in Mingzhou (洺州) (in present-day Hebei Province). He was a famous person from a great family. As a child, he rarely smiled or spoke, sitting listlessly all day. He had a 'fu xi' bone (伏犀骨) protruding from his forehead, and his eyebrows and eyes were sparse and elegant. People considered him extraordinary. At the age of nineteen, he traveled to the capital and heard that the Great Vehicle Master Fang Yi (方益) of Baoxiang Temple (寶相寺) was very discerning, so he went to visit him. Fang Yi said, 'Your demeanor and spirit are extraordinary, but not suitable for the position of a Qilin (麒麟) statue in the Lingyan Pavilion (凌煙閣) (a pavilion for meritorious officials in the Tang Dynasty). You should rather bare your shoulders and bear the burden of the Tathagata, which would be more fitting.' Xingwei happily said, 'This is exactly what I desire.' He was willing to serve by sweeping the grounds. Because Fang Yi gathered many disciples to lecture, Xingwei willingly worked hard, pulling carts to transport grain, chopping firewood to cook, doing everything. After thirteen years, he finally shaved his head and received the precepts. He bid farewell to Fang Yi and traveled around. Fang Yi told him to go to Luoyang, so he studied the teachings of the Xianshou School (賢首宗) from Tripiṭaka Master Tai (太三藏). After becoming famous, he succeeded him, often with thousands of people. He lectured without a fixed residence. When traveling south, if disciples were willing to follow, Xingwei did not refuse. When he arrived in the Huai River area, the Chan monasteries he visited all praised the name of the master, which made him feel strange. He stayed in an ancient temple on Mount Huai (淮山) and saw his former classmate Fa Liang (法亮), wearing tattered monastic robes, disheveled, with his skirt pulled up high and his calves wrapped in cloth. He was surprised and said, 'Has Fa Liang also escaped?' He called his companions to gather and watch with sighs. Fa Liang simply smiled and exchanged pleasantries. Xingwei asked, 'You now call yourself a Chan practitioner. Tell me the profound meaning of Chan.' Fa Liang said, 'After I die, I will explain it to you in detail.' Xingwei said, 'Are you crazy?' Fa Liang said, 'My madness has stopped, but yours is still flourishing.' Then he left. Xingwei asked his attendants, 'Fa Liang is knowledgeable and understands the Dharma better than I do. Now that he is content with this, he must have his strengths.' So he went alone to Mount Huangbo (黃檗山) and visited Zen Master Nan (南禪師), staying for two years. Every time he entered the Zen room, Zen Master Nan would close his eyes and speak after a long time. Xingwei said, 'Why does the abbot always close his eyes when he sees Xingwei?' Zen Master Nan said, 'When Magu (麻谷) saw Liang Sui (良遂) coming, he was hoeing the grass, and Liang Sui had an enlightenment because of it. When I see you coming, I just close my eyes idly. Although you have not had an enlightenment, you still have doubts, which is also acceptable.' Xingwei was even more confused. At that time, Zen Master Yue of Letan (泐潭月禪師) was sitting in summer retreat at Jicui Nunnery (積翠庵) with Zen Master Nan. Zen Master Yue was famous for his mastery of the scriptures and treatises.
。偉嘗侍座。聽其談論。因讀小釋迦傳曰。韋尚書問仰山寂公。禪師尋常如何接人。寂曰。僧來必問來為何事。曰來親覲。又問。還見老僧否。曰見。又問。老僧何似驢。僧未有酬者。韋曰。若言見。爭奈驢。若言不見。今禮覲誰。以此故難答。寂曰。無人如尚書辯析者耳。月公稱善。偉亦以為然。南公獨曰。溈仰宗枝。不到今者。病在此耳。偉日夜究思。不悟其意。將治行而西。卜庵嵩少之下。為粥飯僧。夜與一僧同侍座。僧問。法華經言。得解一切眾生語言陀羅尼。何等語是陀羅尼。南公顧香爐。僧即引手。候火有無。無火。又就添以炷香。仍依位而立。南公笑曰。是此陀羅尼。偉驚喜。進曰。如何解。南公令僧且去。僧揭簾趨出。南公曰。若不解。爭能與么。偉方有省。偉律身甚嚴。燕坐忘夜旦。佔一室謝絕交遊。有過偉者。虛己座以延之。躬起炷香。叉手而立。南公聞之以為。大絕物。非和光同塵之義。面誡之。對曰。道業未辨。歲月如流。大根器。如雲門趙州猶曰。我惟粥飯二時是雜用心。又曰。我豈有工夫閑處用。矧行偉根性。日劫相倍者。寧暇囿世情。事清談。諛悅人。增我相乎。南公賢之。熙寧二年。南公歿于黃龍。江西使者。檄宣春。厚禮致。以居仰山。未期年。法席冠江淮。平昔同參。知名者皆
集。道俗尊事之。謂之後身通智。性剛蒞事有法度。俾某人職某事。莫敢違者。嘗遣化十二輩。偉以其名付維那。使明日俱來。受曲折。及會茶輒失一人。偉問為誰。曰隨州永泰。偉方經營中。首座曰。泰遊山去。請以他僧備員。偉然之。俄有告者曰。泰寔在。首座匿之。以欺眾耳。偉色莊使搜得之。泰自陳。怯弱懼失所受事。首座寔不知也。偉令擊鐘。集眾白曰。首座已分座授道。又老師所賞識。昧心罔眾。他人猶不可為。乃甘自破壞乎。首座屏息受罰。俱永泰者出院。諸方伏其公。泰後嗣其法。住黃檗山。首座住溈山。嗣黃龍。偉夏夜坐深林。祖以食蚊蚋。會腸毒作。十日不愈。以刀絕之尺許。血流不止。門人泣曰。師獨奈何不少忍。曰。為其障我行道。蒲伏床上。無所利於物。得死不愈于生乎。元豐三年十一月二十六日。說偈而化。后三日阇維。得五色舍利。骨石栓索勾連。塔于寺之東。閱世六十三。坐三十三夏。
贊曰。法句經言。若起精進心。是妄非精進。觀偉施為。宜若起心者何哉。永嘉曰。晝夜精勤。恐緣差故。不惜身命。以知恩故。偉方畏緣差。負法道之恩。引雲門趙州。以自較渠。恤是真是妄哉。非志列秋霜。何以若此耶。
東林照覺總禪師
禪師名常生。劍州尤溪施氏。母夢
【現代漢語翻譯】 集。道俗尊重他。認為他具有來世的通達智慧。性格剛毅，處理事務有法度。安排某人負責某事，沒有人敢違抗。曾經派遣十二個人去教化，把他們的名字交給維那（寺院中負責僧眾事務的僧人），讓他們第二天一起來，接受指導。等到聚在一起喝茶時，卻少了一個人。偉問是誰。回答說是隨州永泰。偉正在處理此事，首座（寺院中職位僅次於住持的僧人）說：『永泰遊山去了，請用其他僧人來補足人數。』偉同意了。不久有人報告說：『永泰其實在，是首座把他藏起來了，以此來欺騙大家。』偉臉色嚴肅，讓人搜查，找到了永泰。永泰自己陳述說，因為膽怯，害怕失去所接受的任務。首座確實不知道這件事。偉讓人敲鐘，召集大眾，說道：『首座已經分座傳道，又是老師所賞識的人，卻昧著良心欺騙大眾，其他人尚且不能這樣做，何況是自己破壞自己呢？』首座屏住呼吸接受懲罰，和永泰一起的人離開了寺院。各方都佩服他的公正。永泰後來繼承了他的法脈，住在黃檗山。首座住在溈山，繼承了黃龍的法脈。偉在夏夜坐在深深的樹林里，用自己的身體喂蚊子。恰逢腸毒發作，十天都沒有好轉，用刀割開一尺多長，血流不止。門人哭著說：『師父您為什麼不能稍微忍耐一下呢？』他說：『因為它阻礙我修行。』趴在床上，對事物沒有任何益處，死了不是比活著更好嗎？元豐三年十一月二十六日，說完偈語就圓寂了。三天後火化，得到五色舍利（佛教中的聖物，通常是高僧火化后的遺物）。骨頭和石頭像鎖鏈一樣勾連在一起，塔建在寺廟的東邊。享年六十三歲，坐禪三十三年。
贊曰。《法句經》說：『如果生起精進心，那是虛妄的，不是真正的精進。』看偉的所作所為，好像是生起了精進心，這是為什麼呢？永嘉（指永嘉玄覺禪師）說：『晝夜精勤，是害怕出現差錯的緣故；不惜身命，是爲了報答佛法的恩情。』偉是害怕出現差錯，辜負佛法的恩情，引用雲門（雲門文偃禪師）和趙州（趙州從諗禪師）的事蹟，來衡量自己。這到底是真是妄呢？如果不是志向像秋霜一樣堅定，怎麼會這樣呢？
東林照覺總禪師
禪師名叫常生，劍州尤溪施氏。母親夢見...
【English Translation】 Collected. Both monks and laypeople respected him, considering him to possess the wisdom of past lives. With a firm character, he handled affairs with order and discipline. He assigned specific tasks to individuals, and no one dared to disobey. He once sent twelve people to propagate the Dharma, entrusting their names to the Vina (the monastic officer in charge of monastic affairs), instructing them to come together the next day to receive guidance. However, when they gathered for tea, one person was missing. Wei asked who it was. The reply was Yongtai from Suizhou. While Wei was dealing with this, the Chief Disciple (the monk second in rank to the abbot) said, 'Yongtai has gone to wander in the mountains; please use another monk to fill the position.' Wei agreed. Soon someone reported, 'Yongtai is actually here; the Chief Disciple hid him to deceive everyone.' Wei, with a stern expression, ordered a search, and Yongtai was found. Yongtai confessed that he was timid and afraid of losing the assigned task. The Chief Disciple truly did not know about this. Wei had the bell rung, summoned the assembly, and said, 'The Chief Disciple has already been assigned a seat to teach the Dharma and is also appreciated by the teacher, yet he deceives the assembly with a darkened conscience. Others should not do this, let alone destroy oneself!' The Chief Disciple held his breath and accepted the punishment, and those who were with Yongtai left the monastery. All admired his impartiality. Yongtai later inherited his Dharma lineage and resided at Huangbo Mountain. The Chief Disciple resided at Gui Mountain and inherited the Dharma lineage of Huanglong. Wei sat in the deep forest on summer nights, feeding mosquitoes with his own body. Coincidentally, he suffered from intestinal poisoning, which did not improve for ten days. He cut it open with a knife, about a foot long, and the blood flowed continuously. His disciples cried, 'Master, why can't you endure it a little longer?' He said, 'Because it hinders my practice.' Lying prostrate on the bed, he was of no benefit to anything; wouldn't dying be better than living? On the twenty-sixth day of the eleventh month of the third year of Yuanfeng, he passed away after reciting a verse. Three days later, he was cremated, and five-colored Sarira (relics of the Buddha or other enlightened beings) were obtained. The bones and stones were linked together like chains, and a pagoda was built to the east of the temple. He lived to the age of sixty-three and sat in meditation for thirty-three summers.
Eulogy: The Dhammapada says, 'If you arise with a mind of diligence, it is false, not true diligence.' Looking at Wei's actions, it seems as if he arose with a mind of diligence; why is this? Yongjia (referring to Yongjia Xuanjue) said, 'Diligence day and night is because of fear of errors; not cherishing one's life is to repay the kindness of the Dharma.' Wei feared making mistakes and failing the kindness of the Dharma, citing the deeds of Yunmen (Yunmen Wenyan) and Zhaozhou (Zhaozhou Congshen) to measure himself. Is this true or false? If one's aspiration is not as firm as autumn frost, how could it be like this?
Zen Master Changsheng of Zhaojue Temple in Donglin
The Zen Master's name was Changsheng, from the Shi family of Youxi, Jianzhou. His mother dreamed of...
男子。頎然色如金。握白芙蓉三柄。以授之。但一柄得。余委地。覺而娠。后誕三子。伯仲皆不育。總其季也。年十一依寶云寺文兆法師出家。又八年落髮。詣建州大中寺。契思律師受具。神觀秀異。鸞翔虎視。威掩萬僧。偉如也。初至吉州禾山。依禪智材公。材有人望。厚禮延之不留。聞南禪師之風。辭材至歸宗。久之無所得而去。歸宗寺火。南公遷石門南塔。又往從之。及南公自石門。而遷黃檗積翠。自積翠而遷黃龍。總皆在焉。二十年之間。凡七往返。南公佳其勤勞。稱于眾。總自負密受。大法旨決。志將大掖臨濟之宗。名聲益遠。叢林爭追崇之。南公歿。哭之不成聲。戀戀不忍去。明年洪州太守榮公修撰。請住泐潭。其徒相語曰。馬祖再來也。道俗爭先愿見。元豐三年 詔。革江州東林律居為禪席。觀文殿學士王公韶。出守南昌。欲延寶覺禪師心公。寶覺舉總自代。總知宵遁。去千餘里。王公檄諸郡。期必得之。竟得之新淦殊山窮谷中。遂應命。其徒又相語曰。遠公嘗有讖記。曰。吾滅七百年後。有肉身大士。革吾道場。今符其語矣。總之名。遂聞天子。有詔住相國智海禪院。總固稱山野老病。不能奉詔。然州郡敦遣急於星火。其徒又相語曰。聦明泉者。適自涸(遠公所酌之泉。在方丈之西也)。凡兩月而得
【現代漢語翻譯】 現代漢語譯本： 有個人，身材高大，膚色像金子一樣，拿著三枝白色的芙蓉花，遞給他。但他只得到了一枝，其餘的掉在地上。他醒來后就懷孕了，後來生了三個兒子。老大和老二都沒有後代，只有老三有後代。他十一歲時跟隨寶云寺的文兆法師出家，又過了八年剃度，前往建州大中寺，從契思律師那裡受了具足戒。他神采秀異，像鸞鳥飛翔、老虎注視一樣，威嚴壓倒了所有僧人，非常傑出。他最初到達吉州禾山，依止禪智材公。材公很有聲望，以豐厚的禮遇挽留他，但他沒有留下。他聽說了南禪師的聲名，於是告別材公前往歸宗寺。很久之後沒有得到什麼，就離開了。歸宗寺發生火災，南公遷到石門南塔，他又前往跟隨。等到南公從石門遷到黃檗積翠，從積翠遷到黃龍，他都一直在那裡。二十年間，總共往返了七次。南公讚賞他的勤勞，在眾人面前稱讚他。總自認為秘密地接受了大法旨的決斷，立志要大力扶持臨濟宗。名聲越來越遠，叢林爭相追隨崇敬他。南公去世后，他哭得不成聲，戀戀不捨地不忍離去。第二年，洪州太守榮公修撰，請他住持泐潭。他的弟子們互相說：『馬祖再來了。』道俗爭先恐後地想要見他。元豐三年，皇帝下詔，將江州東林寺的律宗寺院改為禪宗寺院。觀文殿學士王公韶，出任南昌太守，想要延請寶覺禪師心公，寶覺推薦總來代替。總知道后連夜逃走，離開了一千多里。王公命令各郡，一定要抓到他。最終在新淦殊山的窮谷中抓到了他，於是他應命前往。他的弟子們又互相說：『遠公曾經有過預言，說：『我去世七百年後，會有肉身大士，改革我的道場。』現在應驗了他的話了。』總的名聲，於是傳到了皇帝那裡。皇帝下詔讓他住持相國智海禪院。總堅決地說自己是山野老病之人，不能奉詔。然而州郡催促派遣，比星火還急。他的弟子們又互相說：『聦明泉乾涸了（遠公所汲水的泉，在方丈的西邊）。』大約兩個月后又出水了。 專有名詞解釋： 芙蓉(fú róng)：Hibiscus mutabilis，木芙蓉。 寶云寺(bǎo yún sì)：Baoyun Temple 文兆法師(wén zhào fǎ shī)：Venerable Wenzhao 建州(jiàn zhōu)：Jian Prefecture 大中寺(dà zhōng sì)：Dazhong Temple 契思律師(qì sī lǜ shī)：Vinaya Master Qisi 吉州(jí zhōu)：Ji Prefecture 禾山(hé shān)：He Mountain 禪智材公(chán zhì cái gōng)：Chan Master Zhicai 南禪師(nán chán shī)：Chan Master Nan 歸宗寺(guī zōng sì)：Guizong Temple 南公(nán gōng)：Master Nan 石門南塔(shí mén nán tǎ)：South Pagoda of Stone Gate 黃檗積翠(huáng bò jī cuì)：Jicui of Huangbo 黃龍(huáng lóng)：Huanglong 洪州(hóng zhōu)：Hong Prefecture 太守榮公修撰(tài shǒu róng gōng xiū zhuàn)：Prefect Rong, the Compiler 泐潭(lè tán)：Letan 馬祖(mǎ zǔ)：Mazu Daoyi (709–788), a prominent Chan Buddhist monk during the Tang Dynasty. 元豐(yuán fēng)：Yuanfeng era (1078–1085) of the Song Dynasty 江州(jiāng zhōu)：Jiang Prefecture 東林寺(dōng lín sì)：Donglin Temple 觀文殿學士王公韶(guān wén diàn xué shì wáng gōng sháo)：Wang Shao, Academician of the Hall of Literary Profundity 南昌(nán chāng)：Nanchang 寶覺禪師心公(bǎo jué chán shī xīn gōng)：Chan Master Xin of Baojue 新淦(xīn gàn)：Xingan 殊山(shū shān)：Shu Mountain 遠公(yuǎn gōng)：Huiyuan (334–416), founder of Donglin Temple 相國智海禪院(xiàng guó zhì hǎi chán yuàn)：Zhihai Chan Monastery of the State Minister 聦明泉(cōng míng quán)：Congming Spring
【English Translation】 English version: A man, tall and with skin the color of gold, held three white hibiscus flowers and offered them to him. But he only received one, the rest falling to the ground. He awoke and found himself pregnant, later giving birth to three sons. The eldest and second sons had no offspring, only the youngest did. At the age of eleven, he became a novice monk under Dharma Master Wenzhao of Baoyun Temple. Eight years later, he was fully ordained at Dazhong Temple in Jian Prefecture, receiving the precepts from Vinaya Master Qisi. His spirit and appearance were outstanding, like a phoenix soaring and a tiger gazing, his authority overshadowing all the monks, truly remarkable. He first arrived at He Mountain in Ji Prefecture, relying on Chan Master Zhicai. Master Zhicai, a man of great reputation, extended generous hospitality to retain him, but he did not stay. Hearing of the fame of Chan Master Nan, he bid farewell to Master Zhicai and went to Guizong Temple. After a long time without gaining anything, he left. Guizong Temple caught fire, and Master Nan moved to the South Pagoda of Stone Gate, and he followed him there. When Master Nan moved from Stone Gate to Jicui of Huangbo, and from Jicui to Huanglong, he was always there. Over twenty years, he made seven trips back and forth. Master Nan praised his diligence, commending him before the assembly. He considered himself to have secretly received the decisive intent of the Great Dharma, determined to greatly support the Linji school. His reputation grew, and monasteries vied to follow and revere him. After Master Nan passed away, he wept uncontrollably, reluctant to leave. The following year, Prefect Rong, the Compiler of Hong Prefecture, invited him to reside at Letan. His disciples said to each other, 'Mazu has returned.' Both monks and laypeople eagerly wished to see him. In the Yuanfeng era, the emperor decreed that the Vinaya school monastery of Donglin Temple in Jiang Prefecture be converted into a Chan monastery. Wang Shao, Academician of the Hall of Literary Profundity, was appointed Prefect of Nanchang and wished to invite Chan Master Xin of Baojue, but Baojue recommended him instead. Knowing this, he fled in the night, traveling over a thousand miles. Prefect Wang ordered the prefectures to ensure his capture. He was eventually found in a remote valley of Shu Mountain in Xingan, and he accepted the appointment. His disciples said to each other, 'Huiyuan once made a prophecy, saying, 'Seven hundred years after my death, a great bodhisattva in the flesh will reform my monastery.' Now his words have come true.' His name reached the emperor, who issued an edict for him to reside at Zhihai Chan Monastery of the State Minister. He firmly claimed that he was an old and sick man of the mountains and could not accept the edict. However, the prefectures urged and dispatched him with the urgency of a shooting star. His disciples said to each other, 'Congming Spring has dried up (the spring from which Huiyuan drew water, located west of the abbot's quarters).' After about two months, it flowed again. Explanation of proper nouns: Hibiscus mutabilis (fú róng): Hibiscus mutabilis. Baoyun Temple (bǎo yún sì): Baoyun Temple Venerable Wenzhao (wén zhào fǎ shī): Venerable Wenzhao Jian Prefecture (jiàn zhōu): Jian Prefecture Dazhong Temple (dà zhōng sì): Dazhong Temple Vinaya Master Qisi (qì sī lǜ shī): Vinaya Master Qisi Ji Prefecture (jí zhōu): Ji Prefecture He Mountain (hé shān): He Mountain Chan Master Zhicai (chán zhì cái gōng): Chan Master Zhicai Chan Master Nan (nán chán shī): Chan Master Nan Guizong Temple (guī zōng sì): Guizong Temple Master Nan (nán gōng): Master Nan South Pagoda of Stone Gate (shí mén nán tǎ): South Pagoda of Stone Gate Jicui of Huangbo (huáng bò jī cuì): Jicui of Huangbo Huanglong (huáng lóng): Huanglong Hong Prefecture (hóng zhōu): Hong Prefecture Prefect Rong, the Compiler (tài shǒu róng gōng xiū zhuàn): Prefect Rong, the Compiler Letan (lè tán): Letan Mazu Daoyi (mǎ zǔ): Mazu Daoyi (709–788), a prominent Chan Buddhist monk during the Tang Dynasty. Yuanfeng (yuán fēng): Yuanfeng era (1078–1085) of the Song Dynasty Jiang Prefecture (jiāng zhōu): Jiang Prefecture Donglin Temple (dōng lín sì): Donglin Temple Wang Shao, Academician of the Hall of Literary Profundity (guān wén diàn xué shì wáng gōng sháo): Wang Shao, Academician of the Hall of Literary Profundity Nanchang (nán chāng): Nanchang Chan Master Xin of Baojue (bǎo jué chán shī xīn gōng): Chan Master Xin of Baojue Xingan (xīn gàn): Xingan Shu Mountain (shū shān): Shu Mountain Huiyuan (yuǎn gōng): Huiyuan (334–416), founder of Donglin Temple Zhihai Chan Monastery of the State Minister (xiàng guó zhì hǎi chán yuàn): Zhihai Chan Monastery of the State Minister Congming Spring (cōng míng quán): Congming Spring
旨。如所乞。就賜紫伽梨。號廣惠。其徒又相語曰。聦明泉復涌沸矣。元祐三年。徐國王奏號。照覺禪師。總于衲子有大緣。槌拂之下。眾盈七百。總嘗燕坐。私相告曰。方丈夜有白光。天香郁然。其得眾心如此。山門遣化。多邊徼瘴霧處。有死於其所者。總必泣設位祭奠。盡禮薦㧞。以故人人感動。羅漢系南禪師。祐公之子。有禪學。未為叢林所信。至東林。總大鐘橫撞。萬指出迎。于清溪之上。於是諸方傳之。號小南。其成就後學。又如此。總住持十二年。廈屋崇成。金碧照煙雲。如夜摩睹史之宮。從天而墮。天下學者。從風而靡。叢席之盛。近世所未有也。六年八月示疾。九月二十九日浴罷安坐。泊然而寂。十月八日全身葬于雁門塔之東。閱世六十七。坐四十九夏。
贊曰。予嘗游東林。覽觀太息。念其創(御名)之功。叢林之盛。非願力大士。莫能為之也。東坡詞曰。堂堂總公。僧中之龍。呼吸為云。噫欠為風。是事且止。聊觀其一戲。蓋將談笑不起于座。而化廬山之下。為梵釋龍天之宮。渠不信夫。
禪林僧寶傳卷第二十四 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十五
宋明白庵居沙門 惠洪 撰
大溈真如喆禪師
禪師名慕
【現代漢語翻譯】 現代漢語譯本： 『旨。如所乞。就賜紫伽梨（一種袈裟）。號廣惠。其徒又相語曰。聦明泉復涌沸矣。元祐三年。徐國王奏號。照覺禪師。總于衲子（僧人的別稱）有大緣。槌拂之下。眾盈七百。總嘗燕坐（靜坐）。私相告曰。方丈夜有白光。天香郁然。其得眾心如此。山門遣化。多邊徼（邊境）瘴霧處。有死於其所者。總必泣設位祭奠。盡禮薦㧞（超度）。以故人人感動。羅漢系南禪師。祐公之子。有禪學。未為叢林所信。至東林。總大鐘橫撞。萬指出迎。于清溪之上。於是諸方傳之。號小南。其成就後學。又如此。總住持十二年。廈屋崇成。金碧照煙雲。如夜摩睹史（佛教中的一個天界）之宮。從天而墮。天下學者。從風而靡。叢席之盛。近世所未有也。六年八月示疾。九月二十九日浴罷安坐。泊然而寂。十月八日全身葬于雁門塔之東。閱世六十七。坐四十九夏。』
『贊曰。予嘗游東林。覽觀太息。念其創(御名)之功。叢林之盛。非願力大士。莫能為之也。東坡詞曰。堂堂總公。僧中之龍。呼吸為云。噫欠為風。是事且止。聊觀其一戲。蓋將談笑不起于座。而化廬山之下。為梵釋龍天（佛教中的護法神）之宮。渠不信夫。』
『禪林僧寶傳卷第二十四』 『卍新續藏第 79 冊 No. 1560 禪林僧寶傳』
『禪林僧寶傳卷第二十五』
『宋明白庵居沙門 惠洪 撰』
『大溈真如喆禪師』
『禪師名慕』
【English Translation】 English version: 'Granted. As requested, he was bestowed with a purple kasaya (a type of robe). He was named Guanghui. His disciples then said to each other, 'The Congming Spring has sprung up and is bubbling again.' In the third year of the Yuanyou era, the King of Xu memorialized and named him the Zhaojue Zen Master. Zong had a great affinity with the monks (another name for monks). Under his staff and whisk, the congregation numbered seven hundred. Zong often sat in meditation. They privately told each other, 'At night, the abbot's room has a white light, and the heavenly fragrance is rich.' Such was his ability to win the hearts of the people. The monastery sent out missionaries, mostly to the malarial and foggy areas of the border. When someone died there, Zong would surely weep and set up a memorial altar to offer sacrifices. He would perform the rituals of deliverance to the fullest extent. Therefore, everyone was moved. Luohan was related to Zen Master Nan, the son of Duke You. He had Zen learning but was not trusted by the monastic community. When he arrived at Donglin, Zong struck the great bell horizontally and welcomed him with ten thousand fingers. This was above the Qingxi River. Thereupon, all quarters spread the word and called him Little Nan. Such was his accomplishment in nurturing later learners. Zong served as abbot for twelve years. The tall buildings were completed, and the gold and jade shone in the smoke and clouds, like the palaces of the Yama and Tushita heavens (a heaven in Buddhism) falling from the sky. Scholars from all over the world flocked to him like grass in the wind. The prosperity of the monastic seat was unprecedented in recent times. In the sixth year, in the eighth month, he showed signs of illness. On the twenty-ninth day of the ninth month, after bathing, he sat peacefully and passed away quietly. On the eighth day of the tenth month, his whole body was buried east of the Yanmen Pagoda. He lived for sixty-seven years and sat for forty-nine summers.'
'Eulogy: I once traveled to Donglin, admired the scenery, and sighed. Thinking of his merit in founding (imperial name) and the prosperity of the monastic community, no one but a Bodhisattva with great vows could have accomplished it. Su Dongpo wrote in his poem, 'The dignified Master Zong is a dragon among monks. His breath becomes clouds, and his yawns become wind. Let's stop talking about these things and just watch one of his plays. He will probably transform the foot of Mount Lu into a palace of Brahma, Indra, dragons, and devas (protective deities in Buddhism) without getting up from his seat. He doesn't believe it.'
'Biographies of Monks and Treasures of the Zen Forest, Volume 24' '卍 Newly Continued Collection, Volume 79, No. 1560, Biographies of Monks and Treasures of the Zen Forest'
'Biographies of Monks and Treasures of the Zen Forest, Volume 25'
'Compiled by Huihong, a Shramana of the Bai'an Hermitage in the Song Dynasty'
'Zen Master Zheru of Dawu True Suchness'
'The Zen Master's name was Mu'
喆。出於臨川聞氏。聞族寒。喆又幼孤。去依建昌永安圓覺律師。為童子。試所習。得度具戒。為人剛簡有高識。以荷法為志。以精嚴律身。翠巖真禪師。遊方時。喆能識之。真好暴所長。以蓋人。號真點胸。所至犯眾怒。非笑之。喆與之周旋二十年。雖群居。不敢失禮。真住兩剎。喆陰相之成法席。有來學者。且令見喆侍者。謂人曰。三十年後。喆其大作佛事。真歿。塔于西山。心喪三年。乃去依止黃檗。遂游湘中。一缽云行。鳥飛去留。為叢林重輕。謝師直守潭州。聞其風而悅之。不可致。會嶽麓法席虛。盡禮迎以為出世。累日而後就。俄遷住大溈。眾二千指。為所約束。人人自律。唯粥罷。受門弟子問道。謂之入室。齋罷必會大眾茶。諸方才月一再。而喆講之無虛日。放參罷。喆自役作使。令者在側如路人。晨香夕燈。十有四年。夜禮拜持茅。視殿廡燈火。倦則以帔蒙首。假𥧌三聖堂。初猶浴。至老不浴者十餘年。紹聖元年有 詔。住大相國寺智海禪院。京師士大夫。想見風裁。叢林以喆靜退。以畏煩鬧。不敢必其來。喆受 詔欣然。俱數衲子至。解包之日。傾都來觀。至謂一佛出世。院窄而僧日增。無以容。則相枕地臥。有請限之者。喆曰。僧佛祖所自出。厭僧厭佛祖也。安有名為傳法。而厭佛祖乎。汝安得
【現代漢語翻譯】 現代漢語譯本 喆（Zhe），是臨川（Linchuan，地名）聞（Wen，姓氏）氏家族的人。聞氏家族家境貧寒，喆（Zhe）又年幼喪父，於是去依附建昌（Jianchang，地名）永安（Yong'an，地名）圓覺律師（Yuanjue Lushi，人名）。他做童子時，通過了學習考覈，得到了度牒並受了具足戒。他為人剛毅簡潔，有很高的見識，以弘揚佛法為志向，以精嚴的戒律約束自己。翠巖真禪師（Cuiyan Zhen Chanshi，人名）遊方的時候，喆（Zhe）能夠識得他。真禪師（Zhen Chanshi）喜歡炫耀自己的長處來壓倒別人，人稱『真點胸』，所到之處觸犯眾怒，被人嘲笑。喆（Zhe）與他交往了二十年，即使在眾人面前，也不敢失禮。真禪師（Zhen Chanshi）住持兩座寺廟時，喆（Zhe）暗中幫助他成就法席。有來求學的，總是先讓他們去拜見喆（Zhe）侍者。他對人說：『三十年後，喆（Zhe）將會大作佛事。』真禪師（Zhen Chanshi）去世后，喆（Zhe）在西山（Xishan，地名）為他建塔，心喪三年。之後才離開去依止黃檗（Huangbo，地名），於是遊歷湘中（Xiangzhong，地名）。他一缽隨身，像云一樣行走，像鳥一樣自由來去，被叢林看重。謝師直（Xie Shizhi，人名）鎮守潭州（Tanzhou，地名）時，聽說了他的風采而非常仰慕，但無法請到他。恰逢嶽麓（Yuelu，地名）法席空缺，於是以最高的禮節迎接他來主持，過了幾天他才答應。不久又遷居住持大溈（Dawei，地名），有兩千多僧人，都被他約束，人人都自我約束。只有粥飯完畢后，接受門下弟子問道，這叫做入室。齋飯完畢后必定會和大眾一起喝茶，其他地方的寺廟才一個月一兩次，而喆（Zhe）每天都講法。放參完畢后，喆（Zhe）親自做役作的事情，使喚的人在他身邊就像路人一樣。早晨上香晚上點燈，有十四年之久。晚上禮拜，手持茅草，檢視殿堂和燈火。睏倦了就用披巾蒙著頭，在三聖堂（Sansheng Tang，地名）假寐。起初還洗浴，到老了十多年都不洗浴。紹聖（Shaosheng，年號）元年，有皇帝的詔令，讓他住持大相國寺（Daxiangguo Si，地名）智海禪院（Zhihai Chanyuan，地名）。京城的士大夫們，都想見識他的風采。叢林認為喆（Zhe）喜歡清靜退隱，害怕煩擾喧鬧，不敢肯定他會來。喆（Zhe）接到詔令后欣然前往，帶著幾個僧人一起到了京城。解開行李的那天，整個京城的人都來觀看，甚至說像一尊佛出世一樣。禪院狹窄而僧人日益增多，無法容納，就相枕著睡在地上。有人請求限制僧人的數量，喆（Zhe）說：『僧人是佛祖所出自的地方，厭惡僧人就是厭惡佛祖。怎麼能說要弘揚佛法，卻又厭惡佛祖呢？你又怎麼能』
【English Translation】 English version Zhe, came from the Wen family of Linchuan. The Wen family was poor, and Zhe was orphaned at a young age. He went to rely on the Vinaya Master Yuanjue of Yong'an Yuanjue Monastery in Jianchang, as a novice. He passed the learning assessment and received ordination and the full precepts. He was stern and concise, with high insight, taking it as his ambition to uphold the Dharma, and strictly disciplined himself with the precepts. When Chan Master Cuiyan Zhen was traveling, Zhe was able to recognize him. Chan Master Zhen liked to flaunt his strengths to overwhelm others, and was known as 'Zhen Dianxiong (True Pointing Chest)', offending the public wherever he went, and being ridiculed. Zhe associated with him for twenty years, and even in public, he dared not be disrespectful. When Chan Master Zhen resided in two monasteries, Zhe secretly helped him to establish the Dharma seat. When there were students who came to seek knowledge, he would always have them first meet Zhe's attendant. He said to people, 'Thirty years later, Zhe will greatly perform Buddhist affairs.' After Chan Master Zhen passed away, Zhe built a pagoda for him on Xishan, and mourned him in his heart for three years. Only then did he leave to rely on Huangbo, and then traveled in Xiangzhong. He carried a single bowl, traveling like a cloud, coming and going like a bird, and was valued by the Sangha. When Xie Shizhi was guarding Tanzhou, he heard of his demeanor and admired him very much, but could not invite him. It happened that the Dharma seat of Yuelu was vacant, so he welcomed him with the highest courtesy to preside over it, and he only agreed after a few days. Soon after, he moved to reside at Dawei, where there were more than two thousand monks, all of whom were restrained by him, and everyone disciplined themselves. Only after the congee meal, he would accept questions from his disciples, which was called entering the room. After the vegetarian meal, he would definitely have tea with the assembly, which other monasteries only did once or twice a month, but Zhe lectured every day without fail. After the dispersal, Zhe personally did the work, and those who were ordered were like passersby beside him. He offered incense in the morning and lit lamps in the evening, for fourteen years. He prostrated at night, holding thatch, and inspected the halls and lights. When tired, he would cover his head with a shawl and doze off in the Sansheng Hall. At first, he still bathed, but in his old age, he did not bathe for more than ten years. In the first year of Shaosheng, there was an imperial decree ordering him to reside at the Zhihai Chanyuan of the Daxiangguo Monastery. The scholar-officials of the capital all wanted to see his demeanor. The Sangha thought that Zhe liked quiet retreat and feared disturbance and noise, and were not sure if he would come. Zhe accepted the imperial decree with joy, and arrived in the capital with several monks. On the day of unpacking, the whole capital came to watch, even saying that it was like a Buddha appearing in the world. The monastery was narrow and the number of monks increased day by day, and there was no room, so they slept on the ground, pillowing each other. Someone requested to limit the number of monks, and Zhe said, 'Monks are where the Buddhas and Patriarchs come from, to dislike monks is to dislike the Buddhas and Patriarchs. How can one say that one wants to promote the Dharma, but dislikes the Buddhas and Patriarchs? How can you'
不祥之言哉。喆愛人以德。事不合必面折之。說法少緣飾。貴賤一目。問學者。趙州洗缽話。上人如何會。僧擬對。喆以手托之曰。歇去。自其分座接納。至終未嘗換機。明年十月初八日。無疾說偈。與眾別。良久遂化。阇維得舍利。大如豆。光潔明徹。目睛齒爪。皆不壞。門弟子分塔溈山京師兩處。
贊曰。真如平生。以身為舌。說比丘事。及其霜露果熟。則眾聖推出。予觀其潛行密用。于山間樹下。至於死生之際。奇瑞之驗。乃在或天子之都。其亦乘願力。而至者耶。
云居祐禪師
禪師名元祐。王氏。信州上饒人也。年十三。師事博山承天沙門齊晟。二十四得度具戒。時南禪師在黃檗。即往依之。十餘年。智辯自將。氣出流輩。眾以是悅之少。然祐不䘏也。南公歿。去游湘中。廬于衡岳馬祖故基。衲子追隨。聲重荊楚間。謝師直守潭州。欲禪道林之律居。盡禮致祐。為第一世。祐欣然肯來。道林蜂房蟻穴。間見層出。像設之多。冠于湘西。祐夷廓之。為虛堂為禪室。以會四海之學者。役夫不敢壞像設。祐自鋤棄諸江曰。昔本不成。今安得壞。吾法尚無。凡情存聖解乎。六年而殿閣崇成。棄之去游廬山。南康太守陸公畤。請住玉澗寺。徐王聞其名。奏 賜紫方袍。祐作偈辭之曰。為僧六十鬢先
【現代漢語翻譯】 現代漢語譯本： 這話說得太不吉利了。喆（指云居喆禪師）以德行來愛人，如果事情不合他的心意，必定當面指出。他講法很少用華麗的辭藻，對待貴賤都一樣看待。他問學人：『趙州洗缽話（指趙州禪師關於洗缽的公案），上人你是如何理解的？』有僧人想要回答，喆用手阻止他說：『歇息去吧。』自從他開始主持說法，直到去世，他的機鋒都沒有改變過。第二年十月初八，他沒有疾病，說了偈語，與眾人告別，過了很久就圓寂了。火化后得到了舍利（佛教中的聖物，通常是高僧火化后的結晶體），大如豆子，光潔明亮。眼睛、牙齒、指甲都沒有損壞。門下弟子將舍利分放在溈山和京師兩處建塔供奉。
讚語說：真如（指云居喆禪師）一生，以自身為舌頭，講述比丘（佛教僧侶）之事。等到他的德行如同霜露成熟，眾聖賢便會推舉他。我觀察他默默地修行，在山間樹下，直到生死之際，奇異祥瑞的驗證，竟然在或者天子的都城。這大概也是乘著願力，而到達的吧。
云居祐禪師
禪師名叫元祐（云居祐禪師的本名），姓王，是信州上饒人。十三歲時，他師從博山承天沙門齊晟。二十四歲時剃度受具足戒。當時南禪師在黃檗，他就前去依止。十多年後，他智慧辯才出衆，氣度超過同輩。眾人因此覺得他年輕，但他並不在意。南禪公去世后，他前往湘中游歷，在衡岳馬祖的故居居住。僧人追隨他，聲名在荊楚一帶很響亮。謝師直鎮守潭州，想要將禪道林的律居恢復，以非常恭敬的禮節邀請祐禪師，作為第一世住持。祐禪師欣然答應前來。道林寺破敗不堪，像蜂房蟻穴一樣，到處都是。佛像設定很多，冠絕湘西。祐禪師將這些都清理掉，改為虛堂和禪室，用來會見四海的學人。工人們不敢毀壞佛像，祐禪師親自用鋤頭將佛像丟棄到江中，說：『過去本來就沒有成就，現在又怎麼能毀壞呢？我的佛法尚且沒有，凡夫的情感又怎麼能理解聖人的境界呢？』六年之後，殿閣重新建成，他便離開去遊歷廬山。南康太守陸公畤，請他住在玉澗寺。徐王聽說了他的名聲，上奏朝廷賜予他紫方袍（高級僧侶的法衣）。祐禪師作偈推辭說：『為僧六十鬢先』
【English Translation】 English version: These words are inauspicious. Zen Master Zhe (referring to Zen Master Yunju Zhe) loved people with virtue. If things didn't align with his principles, he would point them out directly. His Dharma talks were rarely adorned with flowery language, and he treated the noble and the humble equally. He would ask students: 'How do you understand Zhao Zhou's washing bowl story (referring to Zen Master Zhao Zhou's koan about washing the bowl)?' When a monk attempted to answer, Zhe would stop him with his hand, saying, 'Rest now.' From the time he began presiding over Dharma talks until his death, his teaching style never changed. On the eighth day of the tenth month of the following year, without any illness, he spoke a verse, bid farewell to the assembly, and after a long while, passed away peacefully. After cremation, relics (sacred objects in Buddhism, usually crystalline remains after the cremation of a high-ranking monk) were obtained, as large as beans, radiant and clear. His eyes, teeth, and nails remained intact. His disciples divided the relics and built pagodas for enshrinement in both Weishan and the capital city.
The eulogy says: Zhenru (referring to Zen Master Yunju Zhe) throughout his life, used his body as a tongue, speaking of the affairs of Bhikkhus (Buddhist monks). When his virtue ripened like frost and dew, the saints would recommend him. I observe his silent practice, among the mountains and trees, until the moment of life and death, the verification of extraordinary auspiciousness, actually occurred in or the capital of the Son of Heaven. This was probably due to his power of vows, that he arrived there.
Zen Master Yunju You
The Zen Master's name was Yuan You (Zen Master Yunju You's original name), his surname was Wang, and he was from Shangrao in Xinzhou. At the age of thirteen, he studied under the Shramana Qi Sheng of Boshan Chengtian Monastery. At the age of twenty-four, he was ordained and received the full precepts. At that time, Zen Master Nan was at Huangbo, so he went to rely on him. After more than ten years, his wisdom and eloquence were outstanding, and his demeanor surpassed his peers. People therefore felt he was young, but You didn't care. After the death of Master Nan, he traveled to Xiangzhong, residing at the former residence of Mazu in Hengyue. Monks followed him, and his reputation was resounding in the Jingchu area. Xie Shizhi, guarding Tanzhou, wanted to restore the Vinaya residence of Chan Daolin, and invited Zen Master You with great respect, as the first abbot. Zen Master You gladly agreed to come. Daolin Temple was dilapidated, like beehives and ant nests, everywhere. There were many Buddha statues, surpassing those in western Hunan. Zen Master You cleared these away, converting them into empty halls and meditation rooms, to meet scholars from all over the world. The workers dared not destroy the Buddha statues, so Zen Master You personally used a hoe to discard the Buddha statues into the river, saying: 'In the past, they were not accomplished, so how can they be destroyed now? My Dharma is not yet established, so how can the emotions of ordinary people understand the realm of the saints?' After six years, the halls were rebuilt, and he left to travel to Mount Lu. Lu Gongzhi, the prefect of Nankang, invited him to reside at Yujian Temple. King Xu heard of his reputation and requested the court to bestow upon him a purple robe (clothing for high-ranking monks). Zen Master You composed a verse declining it, saying: 'As a monk for sixty years, my temples have turned white first.'
華。無補空門愧出家。愿乞封回禮部牒。免辜廬老衲袈裟。人問其故。祐曰 人主之恩。而王者之施。非敢辭以近名也。但以法未等耳。昔惠滿不受宿請。曰。天下無僧。乃受汝供。滿何人哉。王安上者舒王之弟。問法于祐。以云居延之。祐曰。為攜此骨。歸葬峰頂耳。登輿而去。疾諸方死必塔者曰。山川有限。僧死無窮。它日塔將無所容。於是于開山宏覺塔之東。作卵塔曰。凡住持者。非生身不壞。火浴雨舍利者。皆以骨石填於此。其西又作卵塔曰。凡僧化。皆以骨石填於此。謂之三塔。紹聖二年七月七日。夜集眾說偈而化。時秋暑方熾。而顏如生。阇維得五色舍利。有光吞飲映奪。久乃滅。山林忽皆華白。閱世六十有六。坐四十有二夏。祐清臞發白不剪。風度英特。說法好譏呵諸方。雅自稱王祐上座云。
贊曰。余少時游廬山。謁公于玉澗道林堂。是時公方病起。扶杖出依繩床。瘦骨盡露。神觀超詣。如世所畫須菩提。所示數語。皆可誦。嗚呼今無復見此老矣。其所施為。補叢林甚多。特載其一二。矯蔽彰著者。以激後學云。
隆慶閑禪師
禪師名慶閑。福州古田卓氏子也。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。事建州升山沙門德圓。十七得度。二十遠遊。性純
【現代漢語翻譯】 現代漢語譯本： 祐（僧人的名字）。沒有彌補空門，慚愧出了家。希望退回禮部的度牒，免得辜負了廬山老衲的袈裟。有人問他原因，祐說：『這是人主的恩典，王者的施捨，我並非敢於用這種方式來博取名聲。只是因為佛法上還有未等同的地方。』從前惠滿（僧人的名字）不接受過夜的供養，說：『天下沒有僧人，才接受你的供養。』惠滿是什麼人啊？王安上（人名），舒王的弟弟，向祐請教佛法，想請他去云居山。祐說：『為我攜帶這副骨骸，歸葬峰頂罷了。』於是乘轎離去。他厭惡各處寺院僧人死後必定建塔的做法，說：『山川有限，僧人死後建塔無窮無盡，將來塔將無處容身。』於是在開山宏覺塔的東邊，建造卵塔，說：『凡是住持，不是生身不壞，火化後有舍利的人，都用骨頭和石頭填埋在這裡。』在它的西邊又建造卵塔，說：『凡是僧人圓寂，都用骨頭和石頭填埋在這裡。』這被稱為三塔。紹聖二年七月七日，夜晚召集眾人說了偈語后圓寂。當時秋暑正盛，而他的容顏卻像活著一樣。火化后得到五色舍利，光芒吞飲映奪，很久才熄滅。山林忽然都開滿了白色的花。享年六十六歲，坐禪四十二年。祐清瘦，頭髮白了也不剪，風度英俊特異，說法時喜歡譏諷各方，常常自稱王祐上座。
贊曰：我年輕時遊覽廬山，在玉澗道林堂拜訪過祐公。當時他剛從病中起來，拄著枴杖出來，靠著繩床。瘦骨嶙峋，但神態超脫，就像世人所畫的須菩提（佛陀的弟子）。他所說的幾句話，我都能背誦。唉，現在再也見不到這位老人家了。他所做的事情，對叢林的補益很多，這裡只記載其中的一兩件，來匡正那些隱蔽和彰顯的錯誤，以此來激勵後來的學人。
隆慶閑禪師
禪師名慶閑，是福州古田卓氏的兒子。他的母親夢見一位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。從小不沾酒肉。十一歲時，在建州升山跟隨沙門德圓。十七歲剃度出家，二十歲開始遠遊，天性純樸。 English version: 祐 (a monk's name). He felt ashamed for having left home without contributing to the Buddhist community. He wished to return the certificate of ordination to the Ministry of Rites, so as not to fail the expectations of the old monks of Mount Lu. Someone asked him the reason, and 祐 said, 'This is the grace of the ruler and the generosity of the king. I dare not use this method to seek fame. It's just that there are still inequalities in the Dharma.' In the past, Huiman (a monk's name) did not accept overnight offerings, saying, 'There are no monks in the world, so I accept your offering.' Who is Huiman? Wang Anshang (a person's name), the younger brother of the Prince of Shu, asked 祐 about the Dharma and wanted to invite him to Yunju Mountain. 祐 said, 'Carry this skeleton for me and bury it on the top of the peak.' So he left in a sedan. He disliked the practice of building pagodas for monks after their death everywhere, saying, 'Mountains and rivers are limited, but the construction of pagodas after the death of monks is endless. In the future, there will be no place for pagodas.' So to the east of the Hongjue Pagoda on the mountain, he built an egg-shaped pagoda, saying, 'All abbots who are not indestructible in their lifetime and who have relics after cremation should be filled with bones and stones here.' To the west of it, he built another egg-shaped pagoda, saying, 'All monks who have passed away should be filled with bones and stones here.' This is called the Three Pagodas. On the seventh day of the seventh month of the second year of Shaosheng, he gathered the crowd at night, recited a verse, and passed away. At that time, the autumn heat was at its peak, but his face was as if he were alive. After cremation, he obtained five-colored relics, and the light swallowed and reflected, and it took a long time to extinguish. The mountains and forests were suddenly full of white flowers. He lived to be sixty-six years old and sat in meditation for forty-two summers. 祐 was thin, his hair was white and he did not cut it, and his demeanor was heroic and extraordinary. When preaching, he liked to ridicule all parties and often called himself Senior Monk Wang 祐.
Eulogy: When I was young, I traveled to Mount Lu and visited Master 祐 at the Yujian Daolin Hall. At that time, he had just recovered from illness, and he came out leaning on a cane, relying on a rope bed. His bones were exposed, but his expression was transcendent, like the Subhuti (Buddha's disciple) painted by the world. The few words he showed can all be recited. Alas, I will never see this old man again. What he did has greatly benefited the Buddhist community. Here, only one or two of them are recorded to correct those hidden and obvious mistakes, so as to encourage later scholars.
Zen Master Longqing Xian
Zen Master's name was Qingxian, and he was the son of the Zhuo family of Gutian, Fuzhou. His mother dreamed that a foreign monk gave her a bright pearl, and she became pregnant after swallowing it. When he was born, white light illuminated the room. He did not touch alcohol or meat from an early age. At the age of eleven, he followed the Shramana Deyuan of Shengshan in Jianzhou. He was ordained at the age of seventeen and began to travel far at the age of twenty. His nature was pure.
【English Translation】 English version: 祐 (a monk's name). He felt ashamed for having left home without contributing to the Buddhist community. He wished to return the certificate of ordination to the Ministry of Rites, so as not to fail the expectations of the old monks of Mount Lu. Someone asked him the reason, and 祐 said, 'This is the grace of the ruler and the generosity of the king. I dare not use this method to seek fame. It's just that there are still inequalities in the Dharma.' In the past, Huiman (a monk's name) did not accept overnight offerings, saying, 'There are no monks in the world, so I accept your offering.' Who is Huiman? Wang Anshang (a person's name), the younger brother of the Prince of Shu, asked 祐 about the Dharma and wanted to invite him to Yunju Mountain. 祐 said, 'Carry this skeleton for me and bury it on the top of the peak.' So he left in a sedan. He disliked the practice of building pagodas for monks after their death everywhere, saying, 'Mountains and rivers are limited, but the construction of pagodas after the death of monks is endless. In the future, there will be no place for pagodas.' So to the east of the Hongjue Pagoda on the mountain, he built an egg-shaped pagoda, saying, 'All abbots who are not indestructible in their lifetime and who have relics after cremation should be filled with bones and stones here.' To the west of it, he built another egg-shaped pagoda, saying, 'All monks who have passed away should be filled with bones and stones here.' This is called the Three Pagodas. On the seventh day of the seventh month of the second year of Shaosheng, he gathered the crowd at night, recited a verse, and passed away. At that time, the autumn heat was at its peak, but his face was as if he were alive. After cremation, he obtained five-colored relics, and the light swallowed and reflected, and it took a long time to extinguish. The mountains and forests were suddenly full of white flowers. He lived to be sixty-six years old and sat in meditation for forty-two summers. 祐 was thin, his hair was white and he did not cut it, and his demeanor was heroic and extraordinary. When preaching, he liked to ridicule all parties and often called himself Senior Monk Wang 祐. Eulogy: When I was young, I traveled to Mount Lu and visited Master 祐 at the Yujian Daolin Hall. At that time, he had just recovered from illness, and he came out leaning on a cane, relying on a rope bed. His bones were exposed, but his expression was transcendent, like the Subhuti (Buddha's disciple) painted by the world. The few words he showed can all be recited. Alas, I will never see this old man again. What he did has greatly benefited the Buddhist community. Here, only one or two of them are recorded to correct those hidden and obvious mistakes, so as to encourage later scholars. Zen Master Longqing Xian Zen Master's name was Qingxian, and he was the son of the Zhuo family of Gutian, Fuzhou. His mother dreamed that a foreign monk gave her a bright pearl, and she became pregnant after swallowing it. When he was born, white light illuminated the room. He did not touch alcohol or meat from an early age. At the age of eleven, he followed the Shramana Deyuan of Shengshan in Jianzhou. He was ordained at the age of seventeen and began to travel far at the age of twenty. His nature was pure.
至。無所嗜好。唯道是究。貌豐碩。寡言語。所至自處。罕與人接。有即之者。一舉手而去。以父事南禪師。南公鍾愛之。時與翠巖順公。同在黃檗。順時時詰問閑。閑橫機無所讓。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。乃成是非。其可哉。閑嘗問南公。文首座(即云庵也)。何如在黃檗時。南公曰。渠在黃檗時。如人暴富。用錢如糞土。爾來如數世富人。一錢不虛用。南公嘗以事至雙嶺。閑自翠巖來上謁。南公問。什麼處來。對曰。百丈來。又問。幾時離。對曰。正月十三。日南公曰。腳跟好痛與三十棒。對曰。非但三十棒。南公喝曰。許多時行腳。無點氣息。對曰。百千諸佛。亦乃如是。曰。汝與么來。何曾有纖毫。到諸佛境界。對曰。諸佛未必到慶閑境界。又問。如何是汝生緣處。對曰。早晨吃白粥。至今又覺饑。又問。我手何似佛手。對曰。月下弄琵琶。又問。我腳何似驢腳。對曰。鷺鷥立雪非同色。南公咨嗟。而視曰。汝剃除鬚髮。當爲何事耶。對曰。只要無事。曰。與么則數聲清磬是非外。一個閑人天地間也。閑曰。是何言歟。曰伶利衲子。閑曰。也不消得。南公曰。此間有辯上座者。汝著精彩。對曰。他有什麼長處。曰。他拊汝背一下。又如何。閑曰作什麼。曰。也展兩
【現代漢語翻譯】 慶閑禪師到達后，沒有任何特別的嗜好，唯獨對佛法深入探究。他外貌豐滿健碩，話語很少，無論到哪裡都獨自安靜地待著，很少與人交往。有人接近他，他也只是舉一下手就離開了。他像對待父親一樣侍奉南禪師（Nan Chanshi），南公（Nan Gong）非常喜愛他。當時他和翠巖順公（Cuiyan Shun Gong）都在黃檗山（Huangbo Mountain）。順公經常向慶閑禪師請教問題，慶閑禪師總是以敏捷的機鋒應對，毫不退讓。順公向南公抱怨說：『慶閑禪師輕視別人，而且說話不加思索，容易冒犯人。』南公說：『佛法本來就是這樣，如果用情感來要求慶閑，就會產生是非，這怎麼可以呢？』 慶閑禪師曾經問南公：『文首座（Wen Shouzhuo，即云庵（Yun An））在黃檗山時怎麼樣？』南公說：『他在黃檗山時，就像突然暴富的人，用錢像糞土一樣揮霍；後來就像經歷了好幾代的富人，一分錢都不隨便亂用。』南公曾經因為有事去雙嶺（Shuangling），慶閑禪師從翠巖（Cuiyan）來拜見他。南公問：『從哪裡來？』答道：『百丈（Baizhang）來。』又問：『什麼時候離開的？』答道：『正月十三。』南公說：『腳跟應該很痛吧，該打三十棒。』答道：『不僅僅是三十棒。』南公呵斥道：『修行了這麼久，一點氣息都沒有。』答道：『成千上萬的諸佛，也是這樣。』南公說：『你這樣來，何曾有絲毫到達諸佛的境界？』答道：『諸佛未必到達慶閑的境界。』 又問：『哪裡是你的生緣之處？』答道：『早晨吃了白粥，到現在又覺得餓了。』又問：『我的手像不像佛手？』答道：『月下弄琵琶。』又問：『我的腳像不像驢腳？』答道：『鷺鷥站在雪地裡，顏色不一樣。』南公讚歎地看著他說：『你剃除鬚髮，是爲了什麼事？』答道：『只是爲了無事。』南公說：『這樣說來，就是數聲清脆的磬聲在是非之外，一個閑人在天地之間啊。』慶閑禪師說：『這是什麼話？』南公說：『伶俐的衲子。』慶閑禪師說：『也不需要這樣。』南公說：『這裡有辯上座（Bian Shangzuo）這個人，你要拿出精彩的應對。』慶閑禪師說：『他有什麼長處？』南公說：『他拍你背一下，又怎麼樣呢？』慶閑禪師說：『做什麼？』南公說：『也展現出兩種...』
【English Translation】 Qingxian (Qingxian) arrived and had no particular hobbies, only deeply investigating the Dharma. He was full and robust in appearance, spoke little, and wherever he went, he stayed quietly by himself, rarely interacting with people. If someone approached him, he would simply raise a hand and leave. He served Nan Chanshi (Nan Chanshi) like a father, and Nan Gong (Nan Gong) loved him very much. At that time, he and Cuiyan Shun Gong (Cuiyan Shun Gong) were both at Huangbo Mountain (Huangbo Mountain). Shun Gong often asked Qingxian questions, and Qingxian always responded with quick wit, never yielding. Shun Gong complained to Nan Gong, saying, 'Qingxian despises others and speaks without thinking, easily offending people.' Nan Gong said, 'The Dharma is like this, if you demand Qingxian with emotions, it will create right and wrong, how can this be?' Qingxian once asked Nan Gong, 'What was Wen Shouzhuo (Wen Shouzhuo, i.e., Yun An (Yun An)) like when he was at Huangbo Mountain?' Nan Gong said, 'When he was at Huangbo Mountain, he was like someone who suddenly became rich, spending money like dirt; later, he was like a rich man who had gone through several generations, not wasting a single penny.' Nan Gong once went to Shuangling (Shuangling) because of something, and Qingxian came from Cuiyan (Cuiyan) to visit him. Nan Gong asked, 'Where did you come from?' He replied, 'From Baizhang (Baizhang).' He asked again, 'When did you leave?' He replied, 'The thirteenth day of the first month.' Nan Gong said, 'Your heels must be very sore, you deserve thirty blows.' He replied, 'Not just thirty blows.' Nan Gong scolded, 'You have been practicing for so long, and you have no presence.' He replied, 'Thousands upon thousands of Buddhas are also like this.' Nan Gong said, 'Coming like this, have you ever reached the realm of the Buddhas in the slightest?' He replied, 'The Buddhas may not have reached Qingxian's realm.' He asked again, 'Where is the place of your birth?' He replied, 'I ate white porridge in the morning, and now I feel hungry again.' He asked again, 'Is my hand like a Buddha's hand?' He replied, 'Playing the pipa under the moon.' He asked again, 'Is my foot like a donkey's foot?' He replied, 'A heron standing in the snow is not the same color.' Nan Gong praised him and looked at him, saying, 'What are you doing shaving your beard and hair for?' He replied, 'Just for nothing.' Nan Gong said, 'In that case, it is the sound of clear chimes outside of right and wrong, a free man in the world.' Qingxian said, 'What are you saying?' Nan Gong said, 'A clever monk.' Qingxian said, 'It's not necessary.' Nan Gong said, 'There is Bian Shangzuo (Bian Shangzuo) here, you should show a brilliant response.' Qingxian said, 'What are his strengths?' Nan Gong said, 'What if he pats you on the back?' Qingxian said, 'What for?' Nan Gong said, 'Also show two...'
手。閑曰。甚處學得這虛頭來。南公大笑。閑卻展兩手。南公喝之。又問。𢤱𢤱鬆鬆。兩人共一碗。作么生會。對曰。百雜碎。曰。盡大地是個須彌山。提來掌中。汝又作么生會。對曰。兩重公案。南公曰。這裡從汝胡言漢語。若到同安如何過得(時英邵武在同安。作首座。閑欲往見之)。對曰。渠也須到這個田地。始得。曰。忽被渠。指火爐曰。這個是黑漆火爐。那個是黑漆香卓。甚處是不到處。對曰。慶閑面前。且從恁么說話。若是別人。笑和尚去。南公拍一拍。閑便喝。明日同看僧堂。曰。好僧堂。對曰。極好工夫。曰。好在甚處。對曰。一梁拄一柱。曰。此未是好處。閑曰。和尚又作么生。南公以手指曰。這柱得與么圓。那枋得與么匾。對曰。人天大善知識。須是和尚始得。即趨去。明日侍立。乃問。得坐披衣。向後如何施設。閑曰。遇方即方。遇圓即圓。曰。汝與么說話猶帶唇么在。對曰。慶閑即與么。和尚又作么生。曰。近前來。為汝說。閑撫掌云。三十年用底。今朝捉敗。南公大笑云。一等是精靈。南公在時。學者已爭歸之。及歿。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。聞其棄龍泉也。舟載而歸。居隆慶之西堂。事之益篤。元豐四年三月七日
【現代漢語翻譯】 現代漢語譯本 手侍者問道：『你從哪裡學來這些虛假的把戲？』南公（Nangong，禪師名號）大笑。手侍者隨即張開雙手。南公呵斥了他。又問：『緊緊鬆鬆，兩人共用一個碗，你如何理解？』手侍者回答：『百雜碎。』南公說：『整個大地就是一個須彌山（Sumeru，佛教宇宙觀中的聖山），把它提在手掌中，你又如何理解？』手侍者回答：『兩重公案。』南公說：『這裡任你胡說八道，如果到了同安（Tong'an，地名），你如何過關？』（當時時英（Shiying，人名）和邵武（Shaowu，人名）在同安，擔任首座，手侍者想去拜見他們）。手侍者回答：『他們也必須達到這個境界才行。』南公說：『如果他們突然指著火爐說：『這個是黑漆火爐，那個是黑漆香桌，哪裡是沒有到達之處？』手侍者回答：『在慶閑（Qingxian，手侍者的法號）面前，就允許這樣說話。如果是別人，就會嘲笑和尚去了。』南公拍了一下。手侍者立刻呵斥。第二天一起去看僧堂。南公說：『好僧堂。』手侍者回答：『極好的功夫。』南公說：『好在哪裡？』手侍者回答：『一根樑柱支撐著一根柱子。』南公說：『這還不是最好的地方。』手侍者說：『和尚您又怎麼看？』南公用手指著說：『這根柱子多麼圓，那根枋木多麼扁。』手侍者回答：『人天大善知識，必須是和尚您才行。』隨即走開了。第二天侍立在旁，南公問道：『得到坐具和袈裟，之後如何施設？』手侍者回答：『遇到方的就方，遇到圓的就圓。』南公說：『你這樣說話還帶著嘴唇的味道。』手侍者回答：『慶閑就是這樣，和尚您又怎麼看？』南公說：『靠近前來，我為你說明。』手侍者拍手說：『三十年用的東西，今天被抓住了破綻。』南公大笑著說：『一樣是精靈。』南公在世時，學人都爭相歸附他。等到他去世后，廬陵（Luling，地名）太守張公鑒（Zhang Gongjian，人名）請他住持隆慶（Longqing，寺廟名）。不到一年，鐘陵（Zhongling，地名）太守王公韶（Wang Gongshao，人名）請他住持龍泉（Longquan，寺廟名）。不到一年，他因病請求離開。廬陵的道俗，聽說他要離開龍泉，用船載著他回去，住在隆慶的西堂，對他更加敬重。元豐（Yuanfeng，年號）四年三月七日。
【English Translation】 English version The attendant Shou asked: 'Where did you learn these false tricks?' Nangong (Nangong, the Zen master's title) laughed loudly. The attendant Shou then spread out both hands. Nangong scolded him. He then asked: 'Tight and loose, two people sharing one bowl, how do you understand it?' The attendant Shou replied: 'A mixed assortment.' Nangong said: 'The entire earth is just one Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology), holding it in the palm of your hand, how do you understand it?' The attendant Shou replied: 'A double koan.' Nangong said: 'Here you can talk nonsense, but if you go to Tong'an (Tong'an, a place name), how will you pass?' (At that time, Shiying (Shiying, a person's name) and Shaowu (Shaowu, a person's name) were in Tong'an, serving as head monks, and the attendant Shou wanted to visit them). The attendant Shou replied: 'They must also reach this state.' Nangong said: 'If they suddenly point to the stove and say: 'This is a black lacquer stove, that is a black lacquer incense table, where is the place that has not been reached?' The attendant Shou replied: 'In front of Qingxian (Qingxian, the attendant Shou's Dharma name), it is permissible to speak like this. If it were someone else, they would laugh at the monk.' Nangong clapped once. The attendant Shou immediately scolded. The next day, they went to see the monks' hall together. Nangong said: 'Good monks' hall.' The attendant Shou replied: 'Extremely good craftsmanship.' Nangong said: 'Where is it good?' The attendant Shou replied: 'One beam supports one pillar.' Nangong said: 'This is not the best place.' The attendant Shou said: 'How does the monk see it?' Nangong pointed with his finger and said: 'This pillar is so round, that rafter is so flat.' The attendant Shou replied: 'A great and good teacher for humans and gods, it must be the monk.' Then he walked away. The next day, he stood in attendance. Nangong asked: 'Having obtained the sitting cloth and robe, how should one proceed?' The attendant Shou replied: 'Meeting square, be square; meeting round, be round.' Nangong said: 'Your words still carry the taste of lips.' The attendant Shou replied: 'Qingxian is like this, how does the monk see it?' Nangong said: 'Come closer, I will explain it to you.' The attendant Shou clapped his hands and said: 'What I have used for thirty years, today has been caught with a flaw.' Nangong laughed loudly and said: 'Equally clever.' When Nangong was alive, scholars vied to return to him. After his death, Zhang Gongjian (Zhang Gongjian, a person's name), the prefect of Luling (Luling, a place name), invited him to reside at Longqing (Longqing, a temple name). In less than a year, Wang Gongshao (Wang Gongshao, a person's name), the prefect of Zhongling (Zhongling, a place name), invited him to reside at Longquan (Longquan, a temple name). In less than a year, he asked to leave due to illness. The Daoists and laity of Luling, hearing that he was leaving Longquan, carried him back by boat and resided in the West Hall of Longqing, treating him with even greater respect. March 7th, Yuanfeng (Yuanfeng, an era name) year four.
。告眾將入滅。說偈乃入浴。浴出裸坐。方以巾搭膝。而化。神色不變為。著衣手足和柔。發剃而復出。太守來觀。愿留全身。而僧利儼曰。遺言令化阇維。薪盡火滅。跏趺不散。以油沃薪。益之乃化。是日云起風作。飛瓦折木。煙氣所至。東西南北。四十里。凡草木沙礫之間。皆得舍利如金色。碎之如金沙。道俗購以金錢。細民拾而鬻之。數日不絕。計其所獲。幾數斛。閱世五十有五。坐三十有六夏。初蘇轍子由。欲為作記。而疑其事。方臥痁夢有呵者曰。閑師事何疑哉。疑即病矣。子由夢中作數百言。甚雋偉。而其銘略曰。稽首三界尊。閑師不止此。愍世狹劣故。聊示其小者。子由其知言哉。
贊曰。潛庵為余言。閑為人氣剛而語急。嘗同宿見其坐。而假𥧌。夢語袞袞。而領略識之。皆古衲機緣。初以為適然。已而每每連榻。莫不爾。蓋其款誠于道。精一如此。唐道氳譏明皇。曩于般若。聞薰不一。而沉佇想。自起現行。閑之去留。踐履之驗。非聞熏不一者也。
云蓋智禪師
禪師名守智。生於劍州龍津陳氏。幼依劍浦林重院。沙門某。為童子。年二十三得度。受具于建州開元寺。初出嶺。至豫章。謁大寧寬禪師。時法昌遇公。方韜藏西山。智聞其飽參詣之。至雙嶺寺。寺屋多僧少。草棘滿庭
【現代漢語翻譯】 現代漢語譯本：告訴眾人自己將要入滅（圓寂）。說完偈語后就去沐浴。沐浴完畢后裸身端坐，剛用毛巾搭在膝蓋上就圓寂了。神色沒有改變，身體柔軟。頭髮剃掉后又長了出來。太守前來觀看，希望保留他的全身，但僧人利儼說，遺言是火化（阇維）。柴火燒盡，火焰熄滅，但跏趺坐姿沒有散開。用油澆在柴上，火勢更旺才火化。當天云起風生，瓦片飛落，樹木折斷。煙氣所到之處，東西南北四十里，凡是草木沙礫之間，都能找到舍利（sarira）如金色一般。打碎後像金沙。信徒用金錢購買，百姓拾取來賣，連續幾天不斷。估計所得舍利有幾斛。享年五十五歲，坐禪三十六個夏天。當初蘇轍（Su Zhe）子由（Zi You）想為他作傳記，但懷疑這件事。正臥病在床，夢見有人呵斥他說：『閑師（Xian Shi）的事有什麼可懷疑的？懷疑就會生病。』子由在夢中寫了幾百字，非常精彩。他的銘文大概是：『稽首三界尊，閑師不止此。愍世狹劣故，聊示其小者。』子由真是瞭解他的人啊。
讚語說：潛庵（Qian An）對我說，閑師為人性格剛強，說話急促。曾經一同住宿，看見他坐禪，並且假寐。夢中說話滔滔不絕，領會他的意思，都是古時禪師的機緣。起初以為是偶然，後來每次同榻而眠，沒有不這樣的。大概是他對道的虔誠，精誠專一到如此地步。唐道氳（Tang Daoyun）譏諷明皇（Ming Huang），過去在般若（Prajna）方面，聽聞熏習不專一，而沉思冥想，自然生起現行。閑師的去留，是踐行履行的驗證，不是聽聞熏習不專一的人能做到的。
云蓋智禪師（Yun Gai Zhi Chanshi）
禪師名守智（Shou Zhi），生於劍州（Jian Zhou）龍津（Long Jin）陳氏。幼年依附劍浦（Jian Pu）林重院（Lin Chong Yuan）的沙門某，做童子。二十三歲時剃度出家，在建州（Jian Zhou）開元寺（Kaiyuan Temple）受具足戒。最初出嶺，到達豫章（Yuzhang），拜見大寧寬禪師（Daning Kuan Chanshi）。當時法昌遇公（Fachang Yu Gong）正在韜**山（Tao ** Mountain）隱居，守智聽說他飽參禪理，前去拜訪。到達雙嶺寺（Shuangling Temple），寺廟房屋多僧人少，庭院裡長滿了草和荊棘。
【English Translation】 English version: He told everyone that he was about to enter Nirvana (Parinirvana). After reciting the verse, he went to bathe. After bathing, he sat naked in meditation, and just as he placed the towel on his knees, he passed away. His expression did not change, and his body was soft and supple. His hair, once shaved, grew back. The prefect came to observe, wishing to preserve his entire body, but the monk Li Yan said that his last words were to be cremated (Jataka). The firewood burned out, the flames extinguished, but his lotus position did not collapse. Oil was poured on the firewood, and the fire burned even brighter before the cremation was complete. On that day, clouds arose and the wind blew, tiles fell, and trees broke. Wherever the smoke reached, forty li (unit of distance) in all directions, east, west, north, and south, sarira (relics) like gold could be found among the grass, trees, sand, and gravel. When crushed, they resembled golden sand. Believers bought them with gold coins, and common people picked them up to sell, continuously for several days. It was estimated that the sarira obtained amounted to several hu (unit of volume). He lived to the age of fifty-five, and meditated for thirty-six summers. Initially, Su Zhe (Zi You), wanted to write a biography for him, but doubted the matter. While lying sick in bed, he dreamed of someone scolding him, saying, 'What is there to doubt about Master Xian (Xian Shi)? Doubting will make you sick.' In his dream, Zi You wrote several hundred words, which were very brilliant. His inscription roughly said: 'I bow to the honored one of the three realms, Master Xian is more than this. Pitying the world's narrowness, he briefly showed a small part of himself.' Zi You truly understood him.
The eulogy says: Qian An told me that Master Xian's personality was strong and his speech was rapid. Once, when lodging together, I saw him meditating and dozing off. He spoke incessantly in his dreams, and understanding his meaning, it was all the opportunity of ancient Chan masters. At first, I thought it was accidental, but later, every time we slept together, it was always like that. It was probably because of his sincerity towards the Dao, so focused and single-minded. Tang Daoyun ridiculed Emperor Ming (Ming Huang), who in the past, in terms of Prajna (wisdom), did not listen and practice consistently, but pondered and meditated, naturally giving rise to present actions. Master Xian's departure and remaining are the verification of practice and implementation, something that those who do not listen and practice consistently cannot achieve.
Chan Master Yun Gai Zhi (Yun Gai Zhi Chanshi)
The Chan master's name was Shou Zhi, born in the Chen family of Long Jin, Jian Zhou. As a child, he relied on a certain Shramana of Lin Chong Yuan, Jian Pu, as a young attendant. At the age of twenty-three, he was ordained and received the full precepts at Kaiyuan Temple, Jian Zhou. Initially, he left the mountains and arrived at Yuzhang, where he visited Chan Master Daning Kuan. At that time, Fachang Yu Gong was living in seclusion on Tao ** Mountain. Shou Zhi heard that he was well-versed in Chan principles and went to visit him. Arriving at Shuangling Temple, the temple had many buildings but few monks, and the courtyard was full of grass and thorns.
。山雪未消。智見一室䆳僻。試揭簾。聞叱詬曰。誰故出我煙。蓋遇方附濕薪火。藉煙為暖耳。智反走。遇呼曰。來汝何所來。對曰大寧。又問。三門夜來倒。知否。智愕曰。不知。遇曰。吳中石佛。大有人不曾得見。智不敢犯其詞。知其為遇也。乃敷坐具。愿親炙之。遇使往謁真點胸。久之無大省發。然勤苦不費剪爪之功。及謁南禪師于積翠。依止五年。又見英邵武于同安。南公歿。南遊首眾僧于石霜。謝師直聞其名。以書抵智曰。果游岳道由長沙。幸屈臨庶款晤。師當恕其方以官。守不當罪其坐致也。智過師直。師直問曰。龐居士問馬大師。無絃琴因緣。記得否。智曰記得。師直曰。龐公曰。弄巧成拙。是賓家是主家。智笑指師直曰。弄巧成拙。師直喜之。出世住道吾。俄遷住云蓋十年。疾禪林便軟暖。道心澹泊。來參者。掉頭不納。元祐六年。退居西堂。閉戶三十年。湘中衲子。聞其接納容入室。則堂室為滿。智為人耐枯淡。日猶荷鋤理蔬圃。至老不衰。政和四年。年九十矣。潭師周穜仁熟。遣長沙令佐詣山請供。智以老辭。令佐固邀曰。太守以職事。不得入山。遣屬吏來迎意勤。乃不往貽山門之咎。智登輿而至。入開福齋罷鳴鼓。智問其故。曰。請師住持此院。智心知墮其計。不得辭乃受之。明年三月七日(
或云七月七日)升座說偈曰。未出世。頭似馬杓。出世后。口如驢觜。百年終須自壞。一任天下卜度歸。方丈安坐。良久乃化。阇維得五色舍利。經旬。細民撥灰。燼中猶得之。坐六十六夏。
贊曰。余至云蓋。依止之二年。詳聞黃檗翠巖故時事。曰。南公住黃龍。天下有志學道者。皆集。南公視之。猶不懌。從容問其意。曰。我見慈明時。座下雖眾不多。然皆堂堂龍象。今例寒酸。不上人眼。佛法盛衰。自今日始也。云蓋今又老矣。叢林去南公已五十年。當時號寒酸者。亦不可見。余因傳其平生。感之遂並記。
禪林僧寶傳卷第二十五 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十六
宋明白庵居沙門 惠洪 撰
圓通訥禪師
禪師名居訥。字中敏。出於蹇氏。梓州中江人。生而英特。讀書過目成誦。年十一。去依漢州什邡竹林寺元昉。十七試法華得度。受具于穎真律師。以講學冠兩川。耆年多下之。會有禪者自南方還。稱祖道被天下。馬大師什邡人。應般若多羅讖。蜀之豪俊。以經論聞者。如亮公。而亮棄徒隱西山。如鑒公。而鑒焚疏鈔。稱滴水莫敵巨海。訥憮然良久曰。汝知其說乎。禪者曰。我不能知也。子欲知之。何惜一往。訥於是
【現代漢語翻譯】 現代漢語譯本：
有人說（或在七月七日）升座說法，說了偈語：『未出世時，頭就像馬勺；出世之後，口就像驢嘴。百年之後終究會自行壞滅，任憑天下人卜算歸宿。』在方丈安然端坐，過了很久才圓寂。火化后得到五色舍利。過了十天，百姓撥開灰燼，還能從中找到舍利。他坐禪六十六個夏天。 讚語說：我到云蓋寺，依止了兩年，詳細聽說了黃檗、翠巖過去的事情。說：『南公（指南禪師，譯者注）住在黃龍寺時，天下有志於學道的人都聚集在那裡。南公觀察他們，仍然不高興，從容地問他們的想法。』他們說：『我見到慈明禪師時，座下雖然人不多，但都是堂堂龍象。現在這些人卻寒酸，上不了檯面。佛法的盛衰，從今天開始了。』云蓋寺現在又老了，叢林離開南公已經五十年了。當時被稱為寒酸的人，也看不到了。我因此記錄了他的平生，感慨之餘就一併記下來了。 《禪林僧寶傳》卷第二十五 《卍新續藏》第 79 冊 No. 1560 《禪林僧寶傳》 《禪林僧寶傳》卷第二十六 宋朝明白庵的居士沙門惠洪撰寫 圓通訥禪師 禪師名居訥（Ju-ne），字中敏，是蹇（Jian）氏的後代，梓州中江人。他天生聰慧，讀書過目不忘。十一歲時，去依止漢州什邡竹林寺的元昉（Yuan-fang）。十七歲時，通過法華經的考試而剃度出家。在穎真（Ying-zhen）律師處受具足戒。他的講學在兩川一帶聞名，很多老人都很推崇他。當時有禪者從南方回來，稱讚祖師禪的道風傳遍天下。馬大師（Ma Dashi）是什邡人，應驗了般若多羅（Prajnatara）的預言。蜀地的豪傑，以經論聞名的人，如亮公（Liang Gong），但亮公放棄弟子隱居西山；如鑒公（Jian Gong），但鑒公焚燒疏鈔，稱『滴水不能與巨海相比』。訥（Ne）悵然良久，說：『你知道其中的道理嗎？』禪者說：『我不能知道。』『你如果想知道，何必吝惜走一趟呢？』於是訥（Ne）
【English Translation】 English version:
Someone said (or on the seventh day of the seventh month) he ascended the seat and spoke a verse: 'Before emerging into the world, the head is like a ladle; after emerging into the world, the mouth is like a donkey's snout. After a hundred years, it will inevitably decay on its own, let the world calculate its return.' He sat peacefully in his room, and after a long time, he passed away. After cremation, five-colored sharira (relics) were obtained. After ten days, the common people sifted through the ashes and were still able to find them. He sat in meditation for sixty-six summers. The eulogy says: I went to Yun Gai Temple and stayed there for two years, hearing in detail about the past events of Huangbo (Huangbo, meaning Yellow Bluff) and Cuiyan (Cuiyan, meaning Emerald Cliff). It said: 'When Nan Gong (Zen Master Nan, translator's note) lived in Huanglong Temple (Huanglong Temple, meaning Yellow Dragon Temple), all those who aspired to learn the Way gathered there. Nan Gong observed them but was still not pleased, and calmly asked their thoughts.' They said: 'When I saw Zen Master Ciming (Ciming), although there were not many people under his seat, they were all dignified dragons and elephants. Now these people are poor and cannot be seen as impressive. The rise and fall of the Buddha-dharma begins today.' Yun Gai Temple is now old again, and the Sangha has been away from Nan Gong for fifty years. Those who were called poor at that time are also nowhere to be seen. Therefore, I recorded his life, and with emotion, I recorded it all together. The Collection of Gems of the Sangha in the Zen Forest, Volume 25 Supplement to the Wan (卍) Collection, Volume 79, No. 1560, The Collection of Gems of the Sangha in the Zen Forest The Collection of Gems of the Sangha in the Zen Forest, Volume 26 Compiled by Huihong (Hui-hong), a lay Buddhist monk of the Mingbai Hermitage in the Song Dynasty Zen Master Yuantong Ne (Yuantong Ne) The Zen Master's name was Ju-ne (Ju-ne), his courtesy name was Zhongmin, and he came from the Jian (Jian) clan, a native of Zhongjiang in Zizhou. He was born intelligent and could memorize what he read. At the age of eleven, he went to rely on Yuan-fang (Yuan-fang) of Zhulin Temple (Zhulin Temple, meaning Bamboo Forest Temple) in Shifang, Hanzhou. At the age of seventeen, he was tonsured after passing the Lotus Sutra examination. He received the full precepts from Vinaya Master Ying-zhen (Ying-zhen). His lectures were famous in both Sichuan regions, and many elders admired him. At that time, a Zen practitioner returned from the South, praising the style of the ancestral Zen that had spread throughout the world. Master Ma (Ma Dashi) was a native of Shifang, fulfilling the prophecy of Prajnatara (Prajnatara). The heroes of Shu, known for their sutras and treatises, such as Liang Gong (Liang Gong), but Liang Gong abandoned his disciples and lived in seclusion in the Western Mountains; such as Jian Gong (Jian Gong), but Jian Gong burned his commentaries, saying, 'A drop of water cannot compare to the vast ocean.' Ne (Ne) was dismayed for a long time and said, 'Do you know the reason for this?' The Zen practitioner said, 'I cannot know.' 'If you want to know, why be stingy about taking a trip?' So Ne (Ne)
出蜀。放浪荊楚。屢閱寒暑。迄無所得。西至襄州洞山。留止十年。讀華嚴論。至曰須彌在大海中。高八萬四千由旬。非手足攀攬可及。以明八萬四千塵勞山。住煩惱大海。眾生有能於一切法。無思無為。即煩惱自然枯竭。塵勞成一切智之山。煩惱成一切智之海。若更起心思慮。即有攀緣。即塵勞愈高。煩惱愈深。不能以至諸佛智頂也。三複之嘆曰。石鞏云。無下手處。而馬祖曰。曠劫無明。今日一切消滅。非虛語也。后游廬山。道價日增。南康太守程師孟。請住皈宗。遂嗣榮禪師。又住圓通 仁宗皇帝聞其名。皇祐初。詔住十方凈因禪院。訥稱目疾。不能奉 詔。有旨令舉自代。遂舉。僧懷璉禪學精深。在居訥之右。於是詔璉。璉至引對。問佛法大意。稱 旨。天下賢訥知人。訥臨眾簡嚴。不妄言笑。嘗習定初。叉手自如。中夜漸升至膺。侍者每視。以候雞鳴。其精進如此。住持二十年。移住四祖開元兩剎。所至叢林。號稱第一。既老休居於寶積巖。熙寧四年三月十六日。無疾而化。閱世六十有二。坐四十有五夏。歐陽文忠公。貶異立教者。獨尊敬訥。與賢良蘇洵明允游。相好云。
贊曰。法道陵遲。沙門交士大夫。未嘗得預下士之禮。津津喜見眉目。訥卻 萬乘之詔。而以弟子行。其尊法有體。超越兩遠。
觀其標緻。可諷後學。至於臨眾。造次不忘自治。在易家人。上九有孚。威如終吉。像曰。威如之吉。反身之謂也。
凈因臻禪師
禪師名道臻。字伯祥。福州古田戴氏子也。幼不茹葷。十四歲去上生院。持頭陀行。又六年。為大小經論。置不讀。曰。此方便說耳。即持一缽。走江淮。所參知識甚多。而得旨決于浮山遠禪師。江州承天。虛席致臻。非所欲。而游丹陽。寓止因聖。一日行江上。顧舟默計曰。當隨所往。信吾緣也。問舟師曰。載我船尾可乎。舟師笑曰。師欲何之。我入汴船也。臻云。吾行遊京師。因載之。而北謁凈因大覺璉禪師。璉使首眾僧于座下。及璉歸吳。眾請以臻嗣焉。開法之日 英宗遣中使降香。賜紫方袍徽號。京師四方都會。有萬好惡。貴人達官日填門。而臻一目之 慈聖上仙 神宗詔至慶壽宮。賜對甚喜。詔設高廣座。恣人問答。左右上下。得未曾有。歡聲動宮殿。賜與甚厚 神宗悼佛法之微。愍名相之弊。始即相國。為慧林智海二剎。其命主僧。必自臻擇之。宿老皆從風而靡。高麗使三僧來就學。臻隨根開悟 神宗上仙。被詔至福寧殿說法。詔道臻素有德行。可賜號凈照禪師。臻為人渠渠靜退。似不能言者。所居都城西隅。衲子四十餘輩。頹然不出戶。三十年如一日。元祐八
【現代漢語翻譯】 現代漢語譯本：觀察他的儀表風度，可以作為後輩學習的榜樣。至於面對大眾，即使在倉促之間也不會忘記自我約束。《易經·家人卦》上九爻辭說：『有誠信，而且能保持威嚴，最終吉祥。』象辭說：『威嚴而吉祥，是因為反省自身。』
凈因臻禪師
禪師名道臻（Daozhen），字伯祥，是福州古田戴氏的兒子。從小不吃葷腥。十四歲時去了上生院，奉行頭陀行（Dhutanga，一種苦行）。又過了六年，對於大小經論，他置之不讀，說：『這只是方便之說罷了。』於是拿著一個缽，走遍江淮一帶，參訪過很多知識淵博的人，最終在浮山遠禪師（Fushan Yuan Chanshi）那裡得到了真諦。江州承天寺（Jiangzhou Chengtian Temple）空出住持之位，想請道臻前去，但他並不願意，而是遊歷丹陽，住在因聖寺（Yinsheng Temple）。一天，他在江邊行走，看著船隻默默地想：『應當隨遇而安，相信我的緣分。』於是問船伕說：『我可以搭你的船尾嗎？』船伕笑著說：『禪師您想去哪裡？我這條船是去汴梁的。』道臻說：『我想去京師遊歷，因此搭你的船。』於是北上拜見凈因大覺璉禪師（Jingyin Dajue Lian Chanshi）。璉禪師讓他管理座下的眾僧。等到璉禪師返回吳地，大家就請求道臻來繼承住持之位。開法之日，英宗（Emperor Yingzong）派遣中使送來香火，賜予紫色的方袍和徽號。京師是四方都會，有各種各樣的人，達官貴人每天都來拜訪，而道臻一視同仁。慈聖太后（Empress Dowager Cisheng）去世后，神宗（Emperor Shenzong）下詔讓他到慶壽宮（Qingshou Palace），賜予對答，非常高興。下詔設定高大的座位，任憑人們提問，在場的人都感到前所未有，歡呼聲響徹宮殿，賞賜非常豐厚。神宗感嘆佛法的衰微，憐憫名相的弊端，於是開始讓宰相負責慧林寺（Huilin Temple）和智海寺（Zhihai Temple）的事務，任命住持時，一定要由道臻來選擇。那些年老的僧人都順從他的選擇。高麗（Goryeo）派遣三位僧人前來學習，道臻根據他們的根器進行開導。神宗去世后，他被下詔到福寧殿（Funing Palace）說法。皇帝下詔說，道臻一向有德行，可以賜予『凈照禪師』的稱號。道臻為人沉默寡言，看起來好像不善於說話，他住在都城西邊的角落裡，和四十多個僧人一起，默默無聞，三十年如一日。元祐八年（Yuanyou 8th year）……
【English Translation】 English version: Observe his demeanor; it can serve as a model for later learners. As for facing the public, even in haste, he does not forget self-discipline. In the 'Yi Jing' (Book of Changes), the Shang Jiu (top line) of the 'Jia Ren' (Family) hexagram says: 'Having sincerity and maintaining dignity will ultimately bring good fortune.' The image says: 'The good fortune of dignity lies in reflecting upon oneself.'
Chan Master Jingyin Zhen
The Chan Master's name was Daozhen (meaning 'Attained to the Way'), his courtesy name was Boxiang, and he was the son of the Dai family of Gutian, Fuzhou. From a young age, he did not eat meat. At the age of fourteen, he went to the Shangsheng Monastery and practiced the Dhutanga (ascetic practices). After another six years, he stopped reading the major and minor scriptures, saying, 'These are just expedient teachings.' So, carrying a single bowl, he traveled throughout the Jianghuai region, visiting many knowledgeable teachers, and finally attained enlightenment under Chan Master Fushan Yuan. The Chengtian Temple in Jiangzhou had a vacant abbot's seat and wanted to invite Daozhen, but he was unwilling. Instead, he traveled to Danyang and stayed at the Yinsheng Temple. One day, while walking by the river, he looked at the boats and silently thought, 'I should go with the flow and trust my fate.' So he asked a boatman, 'May I ride on the stern of your boat?' The boatman laughed and said, 'Where do you want to go, Master? My boat is going to Bianliang.' Daozhen said, 'I want to travel to the capital, so I'll take your boat.' Thus, he went north to pay respects to Chan Master Jingyin Dajue Lian. Chan Master Lian made him the head of the monks under his seat. When Chan Master Lian returned to Wu, everyone requested Daozhen to succeed him as abbot. On the day of the Dharma opening ceremony, Emperor Yingzong sent an envoy to offer incense and bestowed a purple robe and a title. The capital was a gathering place for all kinds of people, and officials and dignitaries filled the gates every day, but Daozhen treated them all equally. After the passing of Empress Dowager Cisheng, Emperor Shenzong summoned him to the Qingshou Palace, granted him an audience, and was very pleased. He ordered a high seat to be set up, allowing people to ask questions freely. Everyone present felt unprecedented joy, and cheers resounded through the palace. The emperor bestowed generous gifts. Emperor Shenzong lamented the decline of Buddhism and the drawbacks of clinging to names and forms, so he began to have the prime minister oversee the affairs of Huilin Temple and Zhihai Temple. When appointing abbots, he always had Daozhen choose them. The senior monks all followed his choices. The Goryeo (Korean) kingdom sent three monks to study, and Daozhen enlightened them according to their individual capacities. After the passing of Emperor Shenzong, he was summoned to the Funing Palace to preach the Dharma. The emperor decreed that Daozhen had always possessed virtue and could be granted the title 'Chan Master Jingzhao' (Pure Illumination). Daozhen was quiet and retiring, seemingly unable to speak much. He lived in the western corner of the capital with more than forty monks, quietly and unobtrusively, for thirty years as if it were a single day. In the eighth year of Yuanyou...
年八月十七日歿。前嘗語門弟凈圓曰。吾更三日行矣。及期沐浴。更衣說偈已。跏趺而化。閱世八十。坐六十有一夏。臻性慈祥純至。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。乃能雪方丈之西壁。請文與可掃墨竹。謂人曰。吾使遊人見之。心目清涼。此君蓋替我說法也。初說法于慶壽宮。僧問。慈聖仙遊。定皈何所。臻曰。水流元在海。月落不離天。上悅以為能加敬焉。
贊曰。余至京師。尚及見之。時年已八十。褊首婆娑。面有孺子之色。取次伽梨。曳履送客。可畫也。黃魯直題其像曰。老虎無齒。臥龍不吟。千林月黑。六合云陰。遠山作眉紅杏腮。嫁與春風不用媒。老婆三五少年日。也解東塗西抹來。
法雲圓通秀禪師
禪師名法秀。秦州隴城人。生辛氏。母夢有僧臞甚。鬚髮盡白。托宿曰。我麥積山僧也。覺而有娠。先是麥積山有僧。亡其名。日誦法華。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。三歲愿隨魯皈。遂冒魯姓。十九通經為大僧。天骨峻㧞。軒昂萬僧中。凜然如畫。講大經。章分句折。旁穿直貫。機鋒不可觸。聲著京洛。倚圭峰鈔。以詮量眾
【現代漢語翻譯】 現代漢語譯本：
八月十七日圓寂。之前曾告訴弟子凈圓說：『我還有三天就要走了。』到了那天，他沐浴更衣，說完偈語后，便結跏趺坐而逝。享年八十歲，坐禪六十一年。臻性情慈祥純正，生活極其節儉，一條布裙穿了二十年也不更換，只用五幅布料勉強遮住小腿，不多做褶皺，說『那是徒勞的浪費。』他沒有什麼嗜好，於是粉刷方丈室西邊的墻壁，請文與可畫墨竹。他對人說：『我讓遊人看到這些竹子，心目清涼。這些竹子就像代替我說法一樣。』最初在慶壽宮說法時，有僧人問：『慈聖太后駕崩仙遊，最終歸向何處？』臻回答說：『水流最終歸於大海，月亮落下也不離開天空。』皇上聽了很高興，認為他很有見地，更加敬重他。
讚語說：我到京城時，還有幸見到他。當時他已經八十歲了，戴著小帽，步履蹣跚，面色像嬰兒一樣。隨便穿著袈裟，拖著鞋子送客，那情景可以入畫。黃魯直在他的畫像上題詩說：『老虎沒有了牙齒，臥龍不再吟唱，千林一片漆黑，天地間陰雲密佈。遠山像眉毛，紅杏像臉頰，嫁給春風也不用媒人。老太婆也有年輕的時候，也懂得糊塗亂抹。』
法雲圓通秀禪師
禪師名叫法秀，是秦州隴城人，辛氏所生。他的母親夢見一個非常瘦弱的僧人，鬚髮全白，來托宿說：『我是麥積山的僧人。』醒來后就懷孕了。之前麥積山有個僧人，名字已經失傳，每天誦讀《法華經》，和應干寺的魯和尚關係很好。他曾經想跟隨魯和尚雲遊四方。魯和尚臨走時，留下話說：『將來會在竹鋪坡前，鐵強嶺下找到我。』不久后，辛氏就在那個地方生下了法秀。魯和尚聽說后前去觀看，嬰兒對他笑了笑。三歲時，法秀就願意跟隨魯和尚出家，於是就冒用了魯姓。十九歲時，精通經書，成為一名大僧。他天資聰穎，身材高大，在眾多僧人中顯得格外突出，凜然如畫。他講解大經，章節分明，旁徵博引，機鋒敏銳，令人不敢觸碰。他的名聲傳遍京城。他依靠圭峰的註解，來衡量眾人的見解。 English version:
He passed away on the seventeenth day of the eighth month. Before his death, he told his disciple Jingyuan: 'I will be leaving in three days.' When the day arrived, he bathed, changed his clothes, and after reciting a verse, he sat in the lotus position and passed away. He lived to the age of eighty and spent sixty-one summers in meditation. Zhen was kind and pure in nature, and extremely frugal in his life. He wore the same cloth skirt for twenty years, using only five widths of fabric to barely cover his calves, without adding extra pleats, saying, 'That would be a waste.' He had no particular hobbies, so he whitewashed the west wall of his abbot's room and invited Wen Yu Ke to paint ink bamboo. He said to people, 'I let visitors see these bamboos, and their hearts and minds are refreshed. These bamboos are like preaching the Dharma on my behalf.' When he first preached the Dharma at Qingshou Palace, a monk asked, 'Where does the late Empress Dowager Cisheng ultimately go after her passing?' Zhen replied, 'Water flows ultimately to the sea, and the moon, when it sets, does not leave the sky.' The emperor was pleased and thought he was insightful, and respected him even more.
The eulogy says: When I arrived in the capital, I was fortunate enough to see him. At that time, he was already eighty years old, wearing a small cap, walking unsteadily, with a face like a child. He casually wore his kasaya and dragged his shoes to see off guests, a scene worthy of being painted. Huang Luzhi inscribed a poem on his portrait: 'The tiger has no teeth, the sleeping dragon no longer roars, the thousand forests are dark, and the universe is filled with dark clouds. Distant mountains are like eyebrows, and red apricots are like cheeks, marrying the spring breeze without a matchmaker. The old woman also has young days, and also knows how to scribble randomly.'
Chan Master Fayun Yuantong Xiu
The Chan Master's name was Faxiu, a native of Longcheng in Qinzhou, born to the Xin family. His mother dreamed of a very thin monk, with completely white hair and beard, who asked to stay overnight, saying, 'I am a monk from Maiji Mountain.' She awoke and was pregnant. Before this, there was a monk at Maiji Mountain, whose name has been lost, who recited the Lotus Sutra daily and was close to the monk Lu of Yinggan Temple. He once wanted to follow Lu to travel around. When Lu was about to leave, he said, 'In the future, you will find me in front of Zhupu Slope, below Tieqiang Ridge.' Soon after, Xin gave birth to Faxiu in that place. When Lu heard about it, he went to see him, and the baby smiled at him. At the age of three, Faxiu was willing to follow Lu to become a monk, so he adopted the surname Lu. At the age of nineteen, he was proficient in the scriptures and became a great monk. He was naturally intelligent and tall, standing out among the many monks, dignified like a painting. He lectured on the great sutras, with clear chapters and verses, drawing connections from all sides, and his sharp wit was untouchable. His fame spread throughout the capital. He relied on the annotations of Guifeng to measure the views of the masses.
【English Translation】 English version:
He passed away on the seventeenth day of the eighth month. Before his death, he told his disciple Jingyuan: 'I will be leaving in three days.' When the day arrived, he bathed, changed his clothes, and after reciting a verse, he sat in the lotus position and passed away. He lived to the age of eighty and spent sixty-one summers in meditation. Zhen was kind and pure in nature, and extremely frugal in his life. He wore the same cloth skirt for twenty years, using only five widths of fabric to barely cover his calves, without adding extra pleats, saying, 'That would be a waste.' He had no particular hobbies, so he whitewashed the west wall of his abbot's room and invited Wen Yu Ke to paint ink bamboo. He said to people, 'I let visitors see these bamboos, and their hearts and minds are refreshed. These bamboos are like preaching the Dharma on my behalf.' When he first preached the Dharma at Qingshou Palace, a monk asked, 'Where does the late Empress Dowager Cisheng (慈聖) ultimately go after her passing?' Zhen replied, 'Water flows ultimately to the sea, and the moon, when it sets, does not leave the sky.' The emperor was pleased and thought he was insightful, and respected him even more.
The eulogy says: When I arrived in the capital, I was fortunate enough to see him. At that time, he was already eighty years old, wearing a small cap, walking unsteadily, with a face like a child. He casually wore his kasaya and dragged his shoes to see off guests, a scene worthy of being painted. Huang Luzhi inscribed a poem on his portrait: 'The tiger has no teeth, the sleeping dragon no longer roars, the thousand forests are dark, and the universe is filled with dark clouds. Distant mountains are like eyebrows, and red apricots are like cheeks, marrying the spring breeze without a matchmaker. The old woman also has young days, and also knows how to scribble randomly.'
Chan Master Fayun Yuantong Xiu
The Chan Master's name was Faxiu, a native of Longcheng in Qinzhou, born to the Xin family. His mother dreamed of a very thin monk, with completely white hair and beard, who asked to stay overnight, saying, 'I am a monk from Maiji Mountain (麥積山).' She awoke and was pregnant. Before this, there was a monk at Maiji Mountain (麥積山), whose name has been lost, who recited the Lotus Sutra daily and was close to the monk Lu of Yinggan Temple (應干寺). He once wanted to follow Lu to travel around. When Lu was about to leave, he said, 'In the future, you will find me in front of Zhupu Slope (竹鋪坡), below Tieqiang Ridge (鐵強嶺).' Soon after, Xin gave birth to Faxiu in that place. When Lu heard about it, he went to see him, and the baby smiled at him. At the age of three, Faxiu was willing to follow Lu to become a monk, so he adopted the surname Lu. At the age of nineteen, he was proficient in the scriptures and became a great monk. He was naturally intelligent and tall, standing out among the many monks, dignified like a painting. He lectured on the great sutras, with clear chapters and verses, drawing connections from all sides, and his sharp wit was untouchable. His fame spread throughout the capital. He relied on the annotations of Guifeng (圭峰) to measure the views of the masses.
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。搜取其種類。抹殺之。以報佛恩。乃已耳。初至隨州護國。讀凈果禪師碑。曰。僧問報慈。如何是佛性。慈曰誰無。又問凈果。果曰。誰有。其僧因有悟。秀大笑曰。豈佛性敢有無之(一本云。豈佛法有無之)矧。又曰。因以有悟哉。其氣拂膺。去至無為鐵佛。謁懷禪師。懷貌寒危坐。涕垂沾衣。秀易之。懷收涕問。座主講何經。秀曰。華嚴。又問。此經以何為宗。秀曰。以心為宗。又問。心以何為宗。秀不能對。懷曰。毫𨤲有差。天地懸隔。秀退自失悚然。乃敬服愿留。日夕受法。懷公移池入吳。秀皆從之十年。初說法于淮四面山。杖笠之包具而已。衲子追逐。不厭飢寒。秀哀祖道不振。叢林凋落。以身任之。住棲賢。有僧文慶。寒陋不上眼。秀遣督割稻石橋莊。既辭去。有識者曰。慶出世湘鄉寺十餘年。云蓋颙禪師嗣也。秀遣侍者追謝之。且迎以還山。慶曰。俟稻入囷乃還。秀心奇之。稱于眾。后住棲賢二十年。秀寔使之也。蔣山元禪師歿。舒王以禮致秀嗣其席。秀至山。王先候謁。而秀方理叢林事。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。於是秀出拜趨。問如何是法秀自己。全椒笑曰。秀鐵面。乃不識自己乎(叢林號秀為鐵面)。秀曰。當局者迷。然一眾服其荷法心也。冀國大長公主。造法雲寺成。有 詔秀為開山第一祖。開堂之日 神宗皇帝。遣中使。降香並磨衲。仍傳 聖語。表朕親至之禮。皇弟荊王。致敬座下。雲門宗風。自是興于西北。士大夫日夕問道。時司馬溫公。方登庸。以吾法太盛。方經營之。秀曰。相公聰明。人類英傑。非因佛法不能爾。遽忘願力乎。溫公不以介意。元祐五年八月臥疾 詔翰林醫官視之。醫請候脈。秀仰視曰。汝何為者也。吾有疾。當死耳。求治之。是以生為可戀也。平生生死夢。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。李公麟伯時工𦘕馬。不減韓幹。秀呵之曰。汝士大夫以𦘕名。矧又𦘕馬期人跨。以為得妙。妙入馬腹中。亦足懼。伯時繇是絕筆。秀勸𦘕觀音像。以贖其過。黃庭堅魯直作艷語。人爭傳之。秀呵曰。翰墨之妙。甘施於此乎。魯直笑曰。又當置我于馬腹中耶。秀曰。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秀。秀方饌客。晉
【現代漢語翻譯】 現代漢語譯本： 見王法秀（法秀禪師）。（有人）認為（法秀禪師）怠慢自己，於是（他們）不合，（法秀禪師）便離開了，住在真州長蘆寺，（那裡有）一千人。（當時）有全椒長老，（全椒長老）登上講座，眾人用眼睛嘲笑他，沒有人出來提問。於是法秀禪師出來拜見並快步上前，問道：『如何是法秀自己？』全椒長老笑著說：『法秀你真是鐵面無私，難道還不認識自己嗎？』（叢林中稱法秀禪師為鐵面）。法秀禪師說：『當局者迷。』然而大家都佩服他護持佛法的心。 冀國大長公主建造法雲寺完成，有皇帝的詔令讓法秀禪師作為開山第一祖。開堂的那天，神宗皇帝派遣中使，降香並賜予磨衲袈裟，還傳達聖上的話，表達朕親自到來的敬意。皇弟荊王也向座下致敬。雲門宗的風範，從此在西北興盛起來，士大夫日夜問道。當時司馬溫公（司馬光）剛剛被重用，認為我的佛法太盛，正在設法經營（壓制）。法秀禪師說：『相公（司馬光）聰明，是人類中的英傑，如果不是因為佛法，不能達到如此成就。難道這麼快就忘記了（曾經發的）願力了嗎？』司馬溫公沒有放在心上。元祐五年八月，（法秀禪師）臥病，皇帝下詔讓翰林醫官診視。醫生請求診脈，法秀禪師仰視著他說：『你是什麼人？我得了病，應當死去罷了。求醫治療，是因為認為生命值得留戀啊。我平生對生死和夢幻，這三者沒有什麼選擇。』揮手讓醫生離開。呼喚侍者，更換衣服安穩坐好，說了三句偈語就圓寂了。享年六十四歲，坐禪四十五個夏天。李公麟（李伯時）擅長畫馬，不亞於韓幹。法秀禪師呵斥他說：『你作為士大夫以畫出名，何況又畫馬讓人騎，認為得到了精妙之處。精妙之處進入馬的腹中，也足夠讓人害怕的。』李伯時因此絕筆不畫馬了。法秀禪師勸他畫觀音像，用來贖罪。黃庭堅（黃魯直）寫艷詞，人們爭相傳抄。法秀禪師呵斥他說：『翰墨的精妙，甘願用在這種地方嗎？』黃魯直笑著說：『又要把我置於馬腹中嗎？』法秀禪師說：『你用艷詞挑動天下人的淫心，不止是馬腹，恐怕要生在地獄中啊。』駙馬都尉王詵（王晉卿）拜訪法秀禪師，法秀禪師正在招待客人，王晉卿...
【English Translation】 English version: Venerable Fa Xiu (Zen Master Fa Xiu) met with a king. Someone thought that he was being disrespectful, so they disagreed and he left, residing at Changlu Temple in Zhenzhou, where there were a thousand people. At that time, there was Elder Quan Jiao, who ascended the lecture seat, and the crowd mocked him with their eyes, with no one coming forward to ask questions. Thereupon, Xiu came forward to pay respects and quickly approached, asking, 'What is Fa Xiu himself?' Elder Quan Jiao smiled and said, 'Xiu, you truly have an iron face, do you not recognize yourself?' (In the monastic community, Xiu was known as 'Iron Face'). Xiu said, 'The one involved is deluded.' Nevertheless, everyone admired his heart for upholding the Dharma. The Grand Princess of Ji State completed the construction of Fayun Temple, and there was an imperial decree appointing Zen Master Fa Xiu as the first founding patriarch. On the day of the opening ceremony, Emperor Shenzong sent a eunuch to offer incense and bestow a worn-out kasaya, also conveying the Emperor's words, expressing the respect of my personal presence. The Emperor's younger brother, Prince Jing, also paid respects at the seat. The style of the Yunmen School flourished in the Northwest from then on, and scholar-officials inquired about the Way day and night. At that time, Sima Wengong (Sima Guang) had just been reappointed and thought that my Dharma was too prosperous, so he was trying to manage (suppress) it. Zen Master Fa Xiu said, 'Chancellor (Sima Guang) is intelligent, a hero among humans, and could not have achieved such accomplishments without the Dharma. Have you forgotten your vows so quickly?' Sima Wengong did not take it to heart. In the eighth month of the fifth year of Yuanyou, (Zen Master Fa Xiu) fell ill, and the Emperor issued an edict for the Hanlin medical officer to examine him. The doctor requested to take his pulse, but Zen Master Fa Xiu looked up at him and said, 'Who are you? I am ill and should die. Seeking treatment is because you think life is worth cherishing. In my life, I have no preference between life, death, and dreams.' He waved the doctor away. He called the attendant, changed his clothes, and sat peacefully, reciting three lines of verse before passing away. He lived to be sixty-four years old, having spent forty-five summers in meditation. Li Gonglin (Li Boshi) was skilled at painting horses, no less than Han Gan. Zen Master Fa Xiu scolded him, saying, 'You, as a scholar-official, are famous for painting, and moreover, you paint horses for people to ride, thinking you have achieved something wonderful. The wonderful part enters the horse's belly, which is enough to be afraid of.' Li Boshi therefore stopped painting horses. Zen Master Fa Xiu advised him to paint images of Guanyin to atone for his sins. Huang Tingjian (Huang Luzhi) wrote erotic poems, and people competed to copy them. Zen Master Fa Xiu scolded him, saying, 'Is the wonder of calligraphy willingly used in this way?' Huang Luzhi laughed and said, 'Are you going to put me in the horse's belly again?' Zen Master Fa Xiu said, 'You use erotic words to stir up lust in the hearts of people all over the world, not just the horse's belly, I am afraid you will be born in hell.' The Prince Consort Wang Shen (Wang Jinqing) visited Zen Master Fa Xiu, who was entertaining guests, Wang Jinqing...
卿為掃墨竹于西軒。以遲之。秀來未及揖。顧見不懌。晉卿去即漫之。
贊曰。余至京師。秀化去已逾月。觀法雲叢林。其遺風餘烈。尚可想見。及拜瞻其像。面目嚴冷。怒氣巽人。平生以罵為佛事。又自謂叢林一害。非虛言哉。
延恩安禪師
禪師名法安。生許氏。臨川人也。幼事承天沙門慕閑。年二十。以通經得度。遊方謁雪竇顯禪師。顯歿。依天衣懷禪師。眾推其知見。又遍歷諸家。耆宿指目。為飽參。來皈臨川。見黃山如意院。敗屋破垣。無以蔽風雨。安求居之十年。大廈如化成。乃棄去。下江漢。航二浙。上天臺。溯淮汶。而還。所至接物利生。未嘗失言。亦未嘗失人。白首懷道。翩然無侶。倚杖于南昌上藍。又住武寧之延恩寺。寺以父子傳器。貧不能守易。以為十方。草屋數楹。敗床不簀。安安樂之。令尹糾豪右。謀為一新。安笑曰。檀法本以度人。今非其發心。而強之。是名作業。不名佛事也。棲止十年。而叢林成。僧至如皈。安與法雲秀公昆弟。且相得。秀所居莊嚴妙天下。而說法如雲雨。其威光可以為弟兄。接羽翼。而天飛也。秀以書招安云云。安讀之一笑而已。問其故。曰吾始見秀。有英氣。謂可語。乃今而後知其癡。癡人正不可與語也。問者瞚視。久之曰何哉。安曰。比丘
【現代漢語翻譯】 現代漢語譯本：
蘇軾讓晉卿在西軒畫墨竹，因為有事耽擱了。楊秀來了，還沒來得及行禮，看到（蘇軾）臉色不高興。晉卿離開后，（蘇軾）就隨意塗抹了畫作。
讚語說：我到京城時，楊秀圓寂已經一個多月了。觀察法雲叢林，他遺留下來的風範和影響，還可以想像。等到拜謁他的畫像，面容嚴肅冷峻，怒氣足以嚇人。平生以罵人為佛事，又自稱是叢林的一大禍害，這話不是虛假的。
延恩安禪師
禪師名叫法安，俗姓許，是臨川人。年幼時侍奉承天寺的沙門慕閑。二十歲時，因為精通佛經而出家。遊歷四方，拜謁雪竇顯禪師。雪竇顯禪師圓寂后，依止天衣懷禪師。大眾推舉他見解精闢。又遍訪各家，年長的僧人指著他說，是個飽學之士。後來回到臨川，看到黃山如意院，房屋破敗，墻壁倒塌，無法遮擋風雨。法安請求在那裡居住十年，大殿就像是自然形成的一樣。於是就離開了那裡，下到江漢一帶，乘船到浙江一帶，登上天臺山，逆淮河、汶河而上，又返回。所到之處，接引眾生，利益大眾，從未說過不合時宜的話，也從未看錯人。年老了仍然懷著求道之心，孤身一人。拄著枴杖來到南昌的上藍寺，又住在武寧的延恩寺。延恩寺因為父子相傳，貧窮而無法維持，於是改為十方叢林。幾間茅草屋，破舊的床鋪沒有竹蓆，法安卻安之若素。縣令糾集當地的富豪，商議要重新修繕寺廟。法安笑著說：『佈施佛法本來是爲了度化世人，現在不是他們真心發願，而是強迫他們，這叫做作業，不叫做佛事。』在那裡居住十年，叢林就建成了，僧人來投靠就像是回家一樣。法安和法雲寺的秀公是兄弟，而且關係很好。楊秀所居住的地方莊嚴美好，天下無雙，而且說法就像是雲雨一樣普降甘霖。他的威望和光芒可以為兄弟提供幫助，就像是接上翅膀，讓他能夠自由飛翔。楊秀寫信邀請法安，法安讀後一笑置之。問他原因，他說：『我當初見到楊秀，覺得他很有英氣，認為可以和他談論佛法，現在才知道他是個癡人。癡人是不能和他談論佛法的。』問的人睜大了眼睛，過了很久才說：『為什麼這麼說？』法安說：『比丘……』 English version:
Su Shi asked Jinqing to paint ink bamboo in the West Pavilion, as he was delayed. When Yang Xiu arrived, he didn't even have time to greet him, noticing Su Shi's displeasure. After Jinqing left, Su Shi casually smudged the painting.
The eulogy says: When I arrived in the capital, it had been more than a month since Yang Xiu's death. Observing the Fayun Monastery, his remaining style and influence could still be imagined. When I paid homage to his portrait, his face was stern and cold, his anger intimidating. Throughout his life, he considered scolding people as a Buddhist practice, and he even called himself a scourge of the monastery, which was not an exaggeration.
Zen Master Yan'en An
The Zen master's name was Fa'an (Dharma-peace), his surname was Xu, and he was from Linchuan. As a child, he served the monk Muxian (Admire-leisure) of Chengtian Temple. At the age of twenty, he became a monk because of his understanding of the scriptures. He traveled around and visited Zen Master Xuedou Xian (Snowy-cave Manifest). After Zen Master Xuedou Xian passed away, he relied on Zen Master Tianyi Huai (Heavenly-robe Embrace). The community praised his insightful views. He also visited various schools, and senior monks pointed him out as a well-learned person. Later, he returned to Linchuan and saw the Huangshan Ruyi (Yellow-mountain As-you-wish) Monastery, with its dilapidated houses and collapsed walls, unable to shield from wind and rain. An requested to live there for ten years, and the main hall seemed to have formed naturally. So he left there, went down to the Jianghan area, sailed to the Zhejiang area, ascended Mount Tiantai, went upstream along the Huai and Wen rivers, and then returned. Wherever he went, he received beings and benefited the masses, never saying inappropriate words, nor ever misjudging people. In his old age, he still cherished the pursuit of the Way, alone. Leaning on his staff, he came to Shanglan Temple in Nanchang, and then lived in Yan'en Temple in Wuning. The temple, because it was passed down from father to son, was poor and unable to maintain itself, so it was changed to a public monastery. Several thatched huts, a dilapidated bed without a mat, An was content with it. The magistrate gathered local wealthy people and discussed renovating the temple. An smiled and said, 'Giving Dharma is originally to liberate people, but now it is not their sincere wish, but forcing them, this is called karma, not a Buddhist practice.' Living there for ten years, the monastery was built, and monks came to rely on him as if returning home. An and Master Xiu (Elegance) of Fayun Temple were brothers, and they got along well. The place where Yang Xiu lived was solemn and beautiful, unparalleled in the world, and his teachings were like clouds and rain, showering blessings. His prestige and glory could help his brother, like attaching wings, allowing him to fly freely. Yang Xiu wrote a letter inviting An, and An smiled after reading it. When asked why, he said, 'When I first saw Yang Xiu, I thought he was very heroic and thought I could talk to him about Buddhism, but now I know he is a fool. A fool cannot be talked to about Buddhism.' The questioner widened his eyes and said after a long time, 'Why do you say that?' An said, 'Bhikkhu...'
【English Translation】 English version:
Su Shi asked Jinqing to paint ink bamboo in the West Pavilion, as he was delayed. When Yang Xiu arrived, he didn't even have time to greet him, noticing Su Shi's displeasure. After Jinqing left, Su Shi casually smudged the painting.
The eulogy says: When I arrived in the capital, it had been more than a month since Yang Xiu's death. Observing the Fayun Monastery, his remaining style and influence could still be imagined. When I paid homage to his portrait, his face was stern and cold, his anger intimidating. Throughout his life, he considered scolding people as a Buddhist practice, and he even called himself a scourge of the monastery, which was not an exaggeration.
Zen Master Yan'en An
The Zen master's name was Fa'an (Dharma-peace), his surname was Xu, and he was from Linchuan. As a child, he served the monk Muxian (Admire-leisure) of Chengtian Temple. At the age of twenty, he became a monk because of his understanding of the scriptures. He traveled around and visited Zen Master Xuedou Xian (Snowy-cave Manifest). After Zen Master Xuedou Xian passed away, he relied on Zen Master Tianyi Huai (Heavenly-robe Embrace). The community praised his insightful views. He also visited various schools, and senior monks pointed him out as a well-learned person. Later, he returned to Linchuan and saw the Huangshan Ruyi (Yellow-mountain As-you-wish) Monastery, with its dilapidated houses and collapsed walls, unable to shield from wind and rain. An requested to live there for ten years, and the main hall seemed to have formed naturally. So he left there, went down to the Jianghan area, sailed to the Zhejiang area, ascended Mount Tiantai, went upstream along the Huai and Wen rivers, and then returned. Wherever he went, he received beings and benefited the masses, never saying inappropriate words, nor ever misjudging people. In his old age, he still cherished the pursuit of the Way, alone. Leaning on his staff, he came to Shanglan Temple in Nanchang, and then lived in Yan'en Temple in Wuning. The temple, because it was passed down from father to son, was poor and unable to maintain itself, so it was changed to a public monastery. Several thatched huts, a dilapidated bed without a mat, An was content with it. The magistrate gathered local wealthy people and discussed renovating the temple. An smiled and said, 'Giving Dharma is originally to liberate people, but now it is not their sincere wish, but forcing them, this is called karma, not a Buddhist practice.' Living there for ten years, the monastery was built, and monks came to rely on him as if returning home. An and Master Xiu (Elegance) of Fayun Temple were brothers, and they got along well. The place where Yang Xiu lived was solemn and beautiful, unparalleled in the world, and his teachings were like clouds and rain, showering blessings. His prestige and glory could help his brother, like attaching wings, allowing him to fly freely. Yang Xiu wrote a letter inviting An, and An smiled after reading it. When asked why, he said, 'When I first saw Yang Xiu, I thought he was very heroic and thought I could talk to him about Buddhism, but now I know he is a fool. A fool cannot be talked to about Buddhism.' The questioner widened his eyes and said after a long time, 'Why do you say that?' An said, 'Bhikkhu...'
法。當一缽行四方。秀既不能爾。又於八達衢頭。架大屋。從人乞飯。以養數百閑漢。非癡乎。安每謂人曰。萬事隨緣。是安樂法。元豐甲子七月。命弟子取方文文書。聚火之以院事付一僧。八月辛未歿。閱世六十有一。坐四十有一夏。
贊曰。懷禪師五坐道場。皆衰陋處。而能使之成寶坊。安真能世其家者也。安笑秀公。架大屋養閑漢為癡。正當以漫晉卿墨戲並按也。
禪林僧寶傳卷第二十六 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十七
宋明白庵居沙門 惠洪 撰
明教嵩禪師
禪師名契嵩。字仲靈。自號潛子。生藤州鐔津李氏。七歲。母鐘施以事東山沙門某。十三得度受具。十九遊方。時寧風有異女子姚。精嚴而住山。時年百餘歲。面如處子。嵩造焉。女子留之信宿。中夜聞池中有如戛銅器聲。以問女子。女子曰。噫此龍吟也。聞者瑞徴。子當有大名於世行矣。無滯於是。下沅湘。陟衡岳。謁神鼎諲禪師。諲與語奇之。然無所契悟。游袁筠間。受記莂于洞山聦公。嵩夜則頂戴觀世音菩薩之像。而誦其號。必滿十萬。乃𥨊以為常。自是世間。經書章句。不學而能。是時天下之士。學古文。慕韓愈拒我。以遵孔子。東南有章表民。黃聱
【現代漢語翻譯】 現代漢語譯本 法。當一缽行四方。秀既不能爾。又於八達衢頭（四通八達的道路），架大屋。從人乞飯。以養數百閑漢。非癡乎。安每謂人曰。萬事隨緣。是安樂法。元豐甲子七月。命弟子取方文文書。聚火之以院事付一僧。八月辛未歿。閱世六十有一。坐四十有一夏。 贊曰。懷禪師五坐道場。皆衰陋處。而能使之成寶坊。安真能世其家者也。安笑秀公。架大屋養閑漢為癡。正當以漫晉卿墨戲並按也。 禪林僧寶傳卷第二十六 禪林僧寶傳卷第二十七 宋明白庵居沙門（佛教出家人）惠洪撰 明教嵩禪師 禪師名契嵩（Qisong），字仲靈，自號潛子。生藤州鐔津李氏。七歲。母鐘施以事東山沙門某。十三得度受具。十九遊方。時寧風有異女子姚。精嚴而住山。時年百餘歲。面如處子。嵩造焉。女子留之信宿。中夜聞池中有如戛銅器聲。以問女子。女子曰。噫此龍吟也。聞者瑞徴。子當有大名於世行矣。無滯於是。下沅湘。陟衡岳。謁神鼎諲（Shen Ding Yin）禪師。諲與語奇之。然無所契悟。游袁筠間。受記莂于洞山聦（Dongshan Cong）公。嵩夜則頂戴觀世音菩薩（Guan Shi Yin Pusa）之像。而誦其號。必滿十萬。乃以為常。自是世間。經書章句。不學而能。是時天下之士。學古文。慕韓愈拒我。以遵孔子。東南有章表民。黃聱
【English Translation】 English version Law. When one alms bowl travels in all directions. Xiu was not able to do this, and also at the crossroads of eight directions, he built a large house, begging for food from people to support hundreds of idle men. Isn't that foolish? An often said to people, 'Everything follows fate, that is the way to peace and happiness.' In the seventh month of the year Yuanfeng Jiazi, he ordered his disciples to take the documents and set them on fire, entrusting the affairs of the monastery to a monk. He passed away in the eighth month, Xinwei. He lived for sixty-one years and sat for forty-one summers. Eulogy: Zen Master Huai sat in five monasteries, all in dilapidated places, and was able to turn them into precious monasteries. An is truly able to carry on his family's tradition. An laughed at Xiu Gong for building a large house to support idle men as foolish. It is right to compare this to Man Jinqing's ink play. Zen Forest Monastic Treasure Records, Volume 26 Zen Forest Monastic Treasure Records, Volume 27 Compiled by Huihong, a Shramana (Buddhist renunciate) of Mingbai Hermitage in the Song Dynasty Zen Master Mingjiao Song The Zen master's name was Qisong, his courtesy name was Zhongling, and he called himself Qianzi. He was born into the Li family of Tanjin, Tengzhou. At the age of seven, his mother, Zhong, served a certain Shramana of Dongshan. At thirteen, he was ordained and received full precepts. At nineteen, he traveled around. At that time, there was an extraordinary woman named Yao in Ningfeng, who lived in the mountains with strict discipline. She was over a hundred years old, with a face like a maiden. Song visited her. The woman kept him for several nights. In the middle of the night, he heard a sound like striking bronze instruments in the pond. He asked the woman about it. The woman said, 'Alas, this is the dragon's roar. Those who hear it will have auspicious signs. You will have great fame in the world. Do not linger here.' He went down the Yuan and Xiang rivers, ascended Mount Heng, and visited Zen Master Shending Yin. Yin spoke with him and found him extraordinary, but he had no enlightenment. He traveled between Yuan and Jun, and received a prophecy from Master Dongshan Cong. Song would wear an image of Guan Shi Yin Pusa (Avalokiteśvara Bodhisattva) on his head at night and chant his name, always completing ten thousand times, which he made a habit. From then on, he was able to understand the world's scriptures and commentaries without studying them. At that time, the scholars of the world studied ancient prose, admired Han Yu, and rejected me in order to follow Confucius. In the southeast, there were people who presented memorials, such as Huang Ao.
隅。李太伯。尤雄杰者。學者宗之。嵩作原教論十餘萬言。明儒釋之道一貫。以抗其說。讀之者畏服。未幾復游衡岳。罷歸著禪宗定祖圖。傳法正宗記。其志蓋憫道法陵遲。博考經典。以佛后摩訶迦葉。獨得大法眼藏。為初祖。推之下至於達磨多羅。為二十八祖。密相付囑。不立文字。謂之教外別傳。書成游京師。知開封府龍圖王公素。奏之 仁宗皇帝。覽之加嘆。付傳法院。編次入藏。下詔褒寵。賜紫方袍。號明教。嵩再奏辭讓。不許。宰相韓琦大參。歐陽修。皆延見而尊禮之。留居閔賢寺。不受。再請東還。於是律學者憎疾。相與造說以非之。嵩益著書。援引古今。左證甚明。幾數萬言。禪者增氣。而天下公議。翕然歸之。凞寧五年六月四日晨興。寫偈曰。后夜月初明。吾今獨自行。不學大梅老。貪聞鼯鼠聲。至中夜而化。阇維斂六根之不壞者三。頂骨出舍利。紅白晶潔。狀如大菽。常所持數珠。亦不壞。道俗合諸不壞。葬于故居永安院之左。閱世六十有六。坐五十有三夏。有文集總百餘卷。六十萬言。其甥法澄。克奉藏之。以信後世。嵩居錢塘佛日禪院(或云惠日禪師)。應密學蔡公襄所請也。東坡曰。吾入吳尚及見嵩。其為人常瞋。蓋嵩以瞋為佛事云。
贊曰。是身聚沫耳。特苦業所持。寔本一念。首
【現代漢語翻譯】 現代漢語譯本： 李太伯，名叫尤雄杰，學者們都尊崇他。李太伯創作了《原教論》十餘萬字，闡明儒、釋、道三教的一致性，以此來對抗其他學說。閱讀他著作的人都感到敬畏和信服。不久之後，李太伯再次遊歷衡山，之後罷官回到家鄉，撰寫了《禪宗定祖圖》和《傳法正宗記》。他的志向大概是悲憫佛法衰落，因此廣泛考證經典，認為佛陀之後的摩訶迦葉（Mahākāśyapa，佛教中的一位重要弟子），獨自得到了大法眼藏（Dharma-cakṣus，領悟佛法的智慧之眼），是為初祖。由此推演下去，直到達磨多羅（Bodhidharma，禪宗始祖），為第二十八祖。他們秘密地相互傳授心法，不立文字，稱之為教外別傳。書成之後，李太伯遊歷京師，當時的知開封府龍圖閣大學士王公素，將他的著作上奏給仁宗皇帝。仁宗皇帝閱覽后非常讚歎，將著作交給傳法院編次入藏，並下詔褒獎和寵幸李太伯，賜予他紫色方袍，賜號『明教』。李太伯多次上奏辭讓，皇帝不予允許。宰相韓琦和大參歐陽修都接見了他，並以禮相待。希望他留在閔賢寺，李太伯沒有接受，再次請求返回家鄉。於是，律宗的學者們憎恨嫉妒他，相互串通製造謠言來誹謗他。李太伯更加努力地著書立說，援引古今事例，作為佐證，文辭非常明晰，總共有數萬字。禪宗的學者們因此更加揚眉吐氣，而天下人的公論，也都一致地歸向了他。熙寧五年六月初四早晨，李太伯寫下偈語說：『后夜月初明，吾今獨自行。不學大梅老，貪聞鼯鼠聲。』到了半夜就圓寂了。火化后，發現六根（ṣaḍ-indriya，佛教指眼、耳、鼻、舌、身、意六種感覺器官）沒有腐壞的有三處，頂骨上出現了舍利（Śarīra，佛教指高僧火化后留下的結晶體），紅白晶瑩，形狀像大豆。他平時所持的念珠，也沒有腐壞。道士和俗人將這些沒有腐壞的東西，一同安葬在他故居永安院的左側。享年六十六歲，坐禪五十三年。著有文集總共一百餘卷，六十萬字。他的外甥法澄，恭敬地收藏這些著作，以傳給後世。李太伯居住在錢塘佛日禪院（或稱惠日禪師），是應密學蔡公襄的邀請。蘇東坡說：『我到吳地的時候，還來得及見到李太伯，他這個人常常發怒，大概李太伯認為發怒也是一種佛事吧。』
贊曰：這身體不過是泡沫罷了，特別是由痛苦的業力所支撐。實際上，一切都源於最初的一念。
【English Translation】 English version: Li Taibo, whose given name was You Xiongjie, was revered by scholars. Li Taibo composed 'On the Origin of Teachings' (Yuanjiao Lun), a work of over a hundred thousand words, elucidating the consistency of Confucianism, Buddhism, and Taoism, to counter other doctrines. Those who read his work felt awe and conviction. Soon after, Li Taibo traveled to Mount Heng again, and after resigning from his official position, he returned to his hometown and wrote 'Diagram of the Lineage of Chan Buddhism' (Chanzong Dingzu Tu) and 'Records of the Orthodox Transmission of the Dharma' (Chuanfa Zhengzong Ji). His ambition was probably to lament the decline of the Dharma, so he extensively researched the classics, believing that Mahākāśyapa (a major disciple of the Buddha) after the Buddha, alone obtained the Dharma-cakṣus (the wisdom eye of understanding the Dharma), and was the first patriarch. From this, he deduced that Bodhidharma (the founder of Zen Buddhism) was the twenty-eighth patriarch. They secretly transmitted the mind-dharma to each other, without establishing words, which is called a special transmission outside the teachings. After the book was completed, Li Taibo traveled to the capital, and Wang Gongsu, then the Academician of the Dragon Pavilion and Prefect of Kaifeng, presented his work to Emperor Renzong. Emperor Renzong was very impressed after reading it, and handed the work over to the Chuanfa Yuan (Translation Institute) for compilation and inclusion in the Tripitaka, and issued an edict to commend and favor Li Taibo, granting him a purple robe and the title 'Mingjiao' (Enlightened Teaching). Li Taibo repeatedly requested to decline, but the emperor did not allow it. Prime Minister Han Qi and Grand Councilor Ouyang Xiu both met him and treated him with courtesy. They hoped that he would stay at Minxian Temple, but Li Taibo did not accept and requested to return to his hometown again. Therefore, the scholars of the Vinaya School hated and envied him, and colluded with each other to create rumors to slander him. Li Taibo worked even harder to write books, citing examples from ancient and modern times as corroboration, and the writing was very clear, totaling tens of thousands of words. The scholars of Chan Buddhism were therefore even more elated, and the public opinion of the world also unanimously turned to him. On the morning of the fourth day of the sixth month of the fifth year of Xining, Li Taibo wrote a verse saying: 'The moon will be bright in the later night, I will walk alone now. I will not learn from old Dàméi, greedily listening to the sound of flying squirrels.' He passed away in the middle of the night. After cremation, it was found that three of the six sense organs (ṣaḍ-indriya, in Buddhism, the six sense organs of eyes, ears, nose, tongue, body, and mind) had not decayed, and Śarīra (Buddhist relics, crystals left after the cremation of eminent monks) appeared on the top of his skull, red and white and crystal clear, shaped like soybeans. The rosary he usually held also did not decay. Taoists and laypeople buried these undecayed things together on the left side of his former residence, Yong'an Courtyard. He lived to be sixty-six years old and sat in meditation for fifty-three years. He wrote a collection of essays totaling more than one hundred volumes and six hundred thousand words. His nephew Fa Cheng respectfully collected these works to pass them on to future generations. Li Taibo lived in the Fori Chan Monastery (or Huiri Chan Master) in Qiantang, at the invitation of Cai Gongxiang of the Secretarial Academy. Su Dongpo said: 'When I went to Wu, I was able to see Li Taibo, he was often angry, probably Li Taibo thought that anger was also a Buddhist affair.'
The eulogy says: This body is just a bubble, especially supported by painful karma. In reality, everything originates from the initial thought.
楞嚴曰。由汝念慮。使汝色身。身非念倫。汝身何因。隨念所使。然但名為融通妄想。念常清凈。正信堅固。則名善根功德之力。嵩生而多聞。好辯而常瞋。死而火之。目舌耳毫為不壞。非正信堅固功德力乎。余嘗論人之精誠不可見。及其化也。多雨舍利。譬如太平無象。而烝枯朽。為菌芝。嵩其尤著聞者。聰公可謂有子矣。
蔣山元禪師
禪師名贊元。字萬宗。婺州義烏人。雙林傅大士之遠孫也。三歲出家。七歲為大僧。性重遲。閑靖寡言。視之如鄙樸人。然于傳記。無所不窺。吐為詞語。多絕塵之韻。特罕作耳。年十五遊方。至石霜。謁慈明禪師。助舂破薪。泯泯混十年。慈明移南嶽。又與俱。及歿葬骨石于石霜。植種八年乃去。兄事蔣山心禪師。心歿。以元繼其席。舒王初丁太夫人憂。讀經山中。與元游如昆弟。問祖師意旨。元不答。王益扣之。元曰。公般若有障三。有近道之質一。更一兩生來。恐純熟。王曰。愿聞其說。元曰。公受氣剛大。世緣深。以剛大氣。遭深世緣。必以身任天下之重。懷經濟之志。用舍不能必。則心未平。以未平之心。持經世之志。何時能一念萬年哉。又多怒。而學問尚理。于道為所知愚。此其三也。特視名利如脫髮。甘澹泊如頭陀。此為近道。且當以教乘滋茂之。可也
【現代漢語翻譯】 現代漢語譯本 《楞嚴經》說：『由於你的念頭思慮，才使得你的色身存在。身體並非念頭的同類，你的身體為何會隨著念頭所驅使呢？』然而這僅僅被稱為融通妄想。念頭常常保持清凈，正信堅定穩固，這就叫做善根功德的力量。僧人嵩公博學多聞，喜歡辯論但常常發怒。他去世火化后，眼睛、舌頭、耳朵上的毫毛都沒有損壞。這不是正信堅定穩固的功德力量嗎？我曾經說過人的精誠是不可見的，但當他圓寂火化時，常常會降下舍利。這就像太平盛世沒有表面的祥瑞，但腐朽的物質會變成菌類和靈芝一樣。嵩公的事蹟尤其廣為人知。聰公真可謂是有兒子啊。
蔣山元禪師
禪師名叫贊元（Zan Yuan），字萬宗（Wanzong），是婺州義烏人，是雙林傅大士（Fu Dashi）的遠房後代。三歲出家，七歲成為正式僧人。性格沉穩遲緩，安靜寡言，看起來像個粗鄙樸實的人。然而對於各種傳記，沒有不廣泛涉獵的。說出的話語，大多具有超脫塵世的韻味，只是很少說而已。十五歲時外出遊歷，到達石霜（Shishuang），拜見慈明禪師（Ciming Chanshi），幫助舂米劈柴，默默無聞地過了十年。慈明禪師遷居南嶽（Nanyue），他又一起前往。慈明禪師圓寂后，將骨灰埋葬在石霜，守墓八年後才離開。他像對待兄長一樣侍奉蔣山心禪師（Jiangshan Xin Chanshi）。心禪師圓寂后，贊元繼承了他的位置。舒王（Shu Wang）當初為太夫人守喪，在山中誦經，與贊元像兄弟一樣交往。舒王詢問祖師的意旨，贊元不回答。舒王更加懇切地追問，贊元說：『您的般若智慧有三個障礙，有一個接近道的資質。再過一兩世，恐怕就純熟了。』舒王說：『希望聽聽您的說法。』贊元說：『您稟賦的氣質剛強宏大，世俗的緣分很深。以剛強宏大的氣質，遭遇深厚的世俗緣分，必定會以自身承擔天下的重任，懷有經世濟民的志向。但任用或捨棄不能確定，那麼內心就不能平靜。以不能平靜的內心，懷有經世濟民的志向，何時才能一念萬年呢？』又常常發怒，而且學問偏重於義理，對於道來說是自以為是的愚蠢。這是三個障礙。特別之處在於視名利如脫落的頭髮，甘於淡泊像頭陀一樣。這是接近道的資質。而且應當用佛教的教義來滋養它，就可以了。
【English Translation】 English version The Shurangama Sutra says: 'It is due to your thoughts and deliberations that your physical body exists. The body is not of the same kind as thoughts. Why is it that your body is controlled by your thoughts?' However, this is merely called the illusion of fusion and interpenetration. Thoughts should always remain pure and clear, and when right faith is firm and steadfast, this is called the power of meritorious virtues. The monk Song Gong (Song Gong) was learned and fond of debate, but often prone to anger. After his death and cremation, his eyes, tongue, and the fine hairs on his ears remained undamaged. Is this not the power of meritorious virtues from firm and steadfast right faith? I once said that a person's sincerity is invisible, but when he passes away and is cremated, relics often appear. This is like how in a peaceful and prosperous era, there are no outward signs of auspiciousness, but decayed matter transforms into fungi and lingzhi mushrooms. The deeds of Song Gong are especially well-known. Cong Gong can truly be said to have a worthy son.'
Chan Master Yuan of Jiangshan
The Chan Master's name was Zan Yuan (Zan Yuan), his courtesy name was Wanzong (Wanzong). He was a native of Yiwu in Wuzhou, and a distant descendant of Fu Dashi (Fu Dashi) of Shuanglin. He left home at the age of three and became a fully ordained monk at the age of seven. He was of a calm and deliberate nature, quiet and reserved, appearing like a crude and simple person. However, he perused all kinds of biographies extensively. His words and expressions mostly possessed a transcendent and refined quality, but he rarely spoke. At the age of fifteen, he traveled to Shishuang (Shishuang) and paid respects to Chan Master Ciming (Ciming Chanshi), helping with pounding rice and chopping firewood, living in obscurity for ten years. When Chan Master Ciming moved to Nanyue (Nanyue), he went along. After Chan Master Ciming passed away, he buried his ashes at Shishuang, guarding the tomb for eight years before leaving. He served Chan Master Xin of Jiangshan (Jiangshan Xin Chanshi) as if he were an elder brother. After Chan Master Xin passed away, Zan Yuan succeeded to his position. Prince Shu (Shu Wang), while mourning for his late mother, read scriptures in the mountains and associated with Zan Yuan like a brother. Prince Shu inquired about the meaning of the Patriarchs, but Zan Yuan did not answer. Prince Shu pressed him more earnestly, and Zan Yuan said, 'Your Prajna wisdom has three obstacles, and one quality that is close to the Tao. In another one or two lifetimes, it will probably become fully developed.' Prince Shu said, 'I wish to hear your explanation.' Zan Yuan said, 'Your inherent temperament is strong and grand, and your worldly connections are deep. With a strong and grand temperament, encountering deep worldly connections, you will surely bear the heavy responsibility of the world on your shoulders, harboring the ambition to manage the world and benefit the people. But if employing or discarding cannot be determined, then your heart cannot be at peace. With a heart that is not at peace, harboring the ambition to manage the world and benefit the people, when will you be able to have one thought that lasts for ten thousand years?' Furthermore, you are often prone to anger, and your learning is focused on doctrines, which is self-righteous foolishness in relation to the Tao. These are the three obstacles. What is special is that you regard fame and profit like fallen hair, and are content with simplicity like a dhuta. This is the quality of being close to the Tao. And you should nourish it with the teachings of Buddhism, and that will be sufficient.'
。王再拜受教。自凞寧之初。王入對。遂大用至真拜。貴震天下。無月無耗。元未嘗發視。客來無貴賤。寒溫外無別語。即斂目如入定。客即去。嘗饌僧。俄報火廚庫。且及潮音堂。眾吐飯蒼黃。蟻窘蜂鬧。而元啜啖自若。高視屋樑。食畢無所問。又嚐出郭。有狂人入寺。手刃一僧。即自殺尸相枕。左右走報。交武于道。自白下門。群從而歸。元過尸處。未嘗視。登寢堂危坐。職事者側立。冀元有以處之。而斂目如平日。於是稍稍隱去。卒不問。王弟平甫。豪縱於人物。慎許可。見元即悚然加敬。問佛法大意。元復有難色。平甫固請為說。元曰。佛祖無所異於人。所以異者。能自護心念耳。岑樓之木。必有本。本于毫末。滔天之水。必有原。原於濫觴。清凈心中。無故動念。危乎岌哉。甚於岑樓。浩然橫肆。甚於滔天。其可動耶。佛祖更相付授。必丁寧之曰。善自護持。平甫曰。佛法止於此乎。元曰。至美不華。至言不煩。夫華與煩。去道遠甚。而流俗以之。申公論治世之法。猶謂為治者。不至多言。顧力行如何耳。況出世間法乎。元豐之初。王罷政府。舟至石頭。夜造山拜墳。士大夫車騎。填山谷。王入寺。已二鼓。元出迎。一揖而退。王坐東偏。從官賓客滿坐。王環視。問元所在。侍者對曰。已寢久矣。王笑之王
{ "translations": [ "現代漢語譯本：王再次拜謝接受教誨。自從熙寧年間開始，王某（指王安石）入宮面見皇帝，於是大力重用至真（指佛印元禪師），（佛印）名聲震動天下。沒有一個月不來往，元（指佛印元禪師）從未主動去拜訪。（即使）有客人來訪，無論貴賤，除了簡單的問候之外沒有其他話語，隨即閉目入定。客人隨即離去。（王安石）曾經請僧人吃飯，不久有人報告說廚房和倉庫失火，而且火勢將蔓延到潮音堂。眾僧驚慌失措，像螞蟻一樣亂爬，像蜜蜂一樣亂飛。而元（指佛印元禪師）卻鎮定自若地吃喝，抬頭看著屋樑。吃完飯後什麼也沒問。又一次（佛印元禪師）出城，有個瘋子闖入寺廟，用刀殺死了一個僧人，然後自殺，屍體相互枕著。左右的人跑來報告，在路上與王安石相遇。從白下門開始，眾人跟隨王安石返回。元（指佛印元禪師）經過屍體的地方，看都沒看一眼，登上寢堂端坐。負責事務的人站在一旁，希望元（指佛印元禪師）能有所處理。而（佛印元禪師）卻像平時一樣閉目入定。於是（職事者）漸漸退去，（佛印元禪師）最終也沒有過問此事。王安石的弟弟王平甫，性格豪放不羈，很少讚許別人，見到元（指佛印元禪師）就肅然起敬。他向元（指佛印元禪師）請教佛法大意，元（指佛印元禪師）面露難色。平甫堅持請教，元（指佛印元禪師）說：『佛祖與人沒有什麼不同，不同的地方在於，能夠守護自己的心念罷了。』高大的樓臺，必定有根基，根基在於細微之處；滔天的洪水，必定有源頭，源頭在於最初的涓涓細流。清凈的心中，無緣無故地產生念頭，危險啊！比高樓還要危險，（念頭）浩大橫肆，比滔天洪水還要厲害。怎麼可以隨便動念呢？佛祖互相傳授，必定叮囑說：『好好守護自己的心念。』平甫說：『佛法就止於此嗎？』元（指佛印元禪師）說：『最美好的東西不華麗，最精闢的語言不繁瑣。華麗和繁瑣，離道甚遠，而世俗之人卻喜歡這些。』申不害評論治理國家的方法，還說為政的人，不要多說話，只要努力去做就行了。更何況是出世間的佛法呢？元豐初年，王安石被罷免宰相職務，乘船到達石頭城，晚上到山上的墳墓祭拜。士大夫的車馬，填滿了山谷。王安石進入寺廟時，已經是二更天了。元（指佛印元禪師）出來迎接，作揖后就退回去了。王安石坐在東邊，隨從官員和賓客坐滿了座位。王安石環顧四周，問元（指佛印元禪師）在哪裡。侍者回答說：『已經睡了很久了。』王安石笑了笑。", "English version: The King bowed again and accepted the teachings. Since the beginning of the Xi Ning era, the King (referring to Wang Anshi) entered the palace to meet the emperor, and thus greatly employed Zhi Zhen (referring to the Chan master Foyin Yuan), whose reputation shook the world. There was not a month without interaction, but Yuan (referring to Chan master Foyin Yuan) never initiated a visit. Even when guests came, regardless of their status, he had no other words besides simple greetings, and then he would close his eyes and enter meditation. The guests would then leave. Once, (Wang Anshi) invited monks for a meal, and soon someone reported that the kitchen and warehouse were on fire, and the fire was about to spread to the Chao Yin Hall. The monks were terrified, scurrying like ants and buzzing like bees. But Yuan (referring to Chan master Foyin Yuan) calmly ate and drank, looking up at the roof beams. After finishing the meal, he asked nothing. Another time, (Chan master Foyin Yuan) went out of the city, and a madman broke into the temple, killed a monk with a knife, and then committed suicide, their bodies lying on top of each other. The attendants ran to report, encountering Wang Anshi on the road. Starting from Bai Xia Gate, the crowd followed Wang Anshi back. Yuan (referring to Chan master Foyin Yuan) passed by the place where the bodies were, without even looking at them, and ascended to the sleeping hall, sitting upright. The officials in charge stood aside, hoping that Yuan (referring to Chan master Foyin Yuan) would do something about it. But (Chan master Foyin Yuan) closed his eyes and entered meditation as usual. So (the officials) gradually retreated, and (Chan master Foyin Yuan) ultimately did not ask about it. Wang Anshi's younger brother, Wang Pingfu, was unrestrained and rarely praised others, but when he saw Yuan (referring to Chan master Foyin Yuan), he became respectful. He asked Yuan (referring to Chan master Foyin Yuan) about the main idea of Buddhism, and Yuan (referring to Chan master Foyin Yuan) looked embarrassed. Pingfu insisted on asking, and Yuan (referring to Chan master Foyin Yuan) said, 'Buddhas and people are no different, the difference lies in being able to guard one's own mind.' A tall building must have a foundation, and the foundation lies in the smallest details; a滔天flood must have a source, and the source lies in the initial trickle. In a pure mind, thoughts arise for no reason, how dangerous! More dangerous than a tall building, (thoughts) are vast and unrestrained, more powerful than a滔天flood. How can one casually have thoughts? Buddhas pass on to each other, and must urge each other, saying: 'Take good care of your mind.' Pingfu said, 'Is that all there is to Buddhism?' Yuan (referring to Chan master Foyin Yuan) said, 'The most beautiful things are not flashy, and the most concise words are not verbose. Flashiness and verbosity are far from the Way, but worldly people like these.' Shen Buhai commented on the method of governing the country, and also said that those who govern should not talk too much, just work hard. How much more so is the transcendental Buddhist Dharma? In the early years of Yuan Feng, Wang Anshi was dismissed from the position of prime minister, and arrived at Stone City by boat, and went to the tombs on the mountain to worship at night. The carriages and horses of the scholar-officials filled the valleys. When Wang Anshi entered the temple, it was already the second watch of the night. Yuan (referring to Chan master Foyin Yuan) came out to greet him, bowed and retreated. Wang Anshi sat on the east side, and the accompanying officials and guests filled the seats. Wang Anshi looked around and asked where Yuan (referring to Chan master Foyin Yuan) was. The attendant replied, 'He has been asleep for a long time.' Wang Anshi smiled." } ], "english_translations": [ "English version: The King bowed again and accepted the teachings. Since the beginning of the Xi Ning era, the King (referring to Wang Anshi) entered the palace to meet the emperor, and thus greatly employed Zhi Zhen (referring to the Chan master Foyin Yuan), whose reputation shook the world. There was not a month without interaction, but Yuan (referring to Chan master Foyin Yuan) never initiated a visit. Even when guests came, regardless of their status, he had no other words besides simple greetings, and then he would close his eyes and enter meditation. The guests would then leave. Once, (Wang Anshi) invited monks for a meal, and soon someone reported that the kitchen and warehouse were on fire, and the fire was about to spread to the Chao Yin Hall. The monks were terrified, scurrying like ants and buzzing like bees. But Yuan (referring to Chan master Foyin Yuan) calmly ate and drank, looking up at the roof beams. After finishing the meal, he asked nothing. Another time, (Chan master Foyin Yuan) went out of the city, and a madman broke into the temple, killed a monk with a knife, and then committed suicide, their bodies lying on top of each other. The attendants ran to report, encountering Wang Anshi on the road. Starting from Bai Xia Gate, the crowd followed Wang Anshi back. Yuan (referring to Chan master Foyin Yuan) passed by the place where the bodies were, without even looking at them, and ascended to the sleeping hall, sitting upright. The officials in charge stood aside, hoping that Yuan (referring to Chan master Foyin Yuan) would do something about it. But (Chan master Foyin Yuan) closed his eyes and entered meditation as usual. So (the officials) gradually retreated, and (Chan master Foyin Yuan) ultimately did not ask about it. Wang Anshi's younger brother, Wang Pingfu, was unrestrained and rarely praised others, but when he saw Yuan (referring to Chan master Foyin Yuan), he became respectful. He asked Yuan (referring to Chan master Foyin Yuan) about the main idea of Buddhism, and Yuan (referring to Chan master Foyin Yuan) looked embarrassed. Pingfu insisted on asking, and Yuan (referring to Chan master Foyin Yuan) said, 'Buddhas and people are no different, the difference lies in being able to guard one's own mind.' A tall building must have a foundation, and the foundation lies in the smallest details; a滔天flood must have a source, and the source lies in the initial trickle. In a pure mind, thoughts arise for no reason, how dangerous! More dangerous than a tall building, (thoughts) are vast and unrestrained, more powerful than a滔天flood. How can one casually have thoughts? Buddhas pass on to each other, and must urge each other, saying: 'Take good care of your mind.' Pingfu said, 'Is that all there is to Buddhism?' Yuan (referring to Chan master Foyin Yuan) said, 'The most beautiful things are not flashy, and the most concise words are not verbose. Flashiness and verbosity are far from the Way, but worldly people like these.' Shen Buhai commented on the method of governing the country, and also said that those who govern should not talk too much, just work hard. How much more so is the transcendental Buddhist Dharma? In the early years of Yuan Feng, Wang Anshi was dismissed from the position of prime minister, and arrived at Stone City by boat, and went to the tombs on the mountain to worship at night. The carriages and horses of the scholar-officials filled the valleys. When Wang Anshi entered the temple, it was already the second watch of the night. Yuan (referring to Chan master Foyin Yuan) came out to greet him, bowed and retreated. Wang Anshi sat on the east side, and the accompanying officials and guests filled the seats. Wang Anshi looked around and asked where Yuan (referring to Chan master Foyin Yuan) was. The attendant replied, 'He has been asleep for a long time.' Wang Anshi smiled." ] }
。結屋定林。往來山中。又十年。稍覺煩動。即造元相向。默坐終日而去。有詩贈之。其略曰。不與物違真道廣。每隨緣起自禪深。舌根已凈誰能壞。足跡如空我得尋。人以為實錄。元祐之初。曰吾欲還東吳。促辦嚴俄化。王哭之慟。塔于蔣陵之東。平甫狀其行碑山中。
贊曰。舒王嘗手題其像曰。賢哉人也。行厲而容寂。知言而能默。譽榮弗喜。辱毀弗戚。弗矜弗克。人自稱德。有緇有白。來自南北。弗順弗逆。弗抗弗抑。弗觀汝華。唯食己實。孰其嗣之。我有遺則。予讀此詞。知其為本色住山人也。
金山達觀穎禪師
禪師名曇穎。生錢塘丘氏。年十三。依龍興寺為大僧。神情秀特。于書無所不觀。為詞章多出塵語。十八九游京師。時歐陽文忠公。在場屋。穎識之。游相樂也。初謁大陽明安禪師。問。洞上特設。偏正君臣意。明何事。明安曰。父母未生時事。又問。如何體會。明安曰。夜半正明天曉不露。穎惘然棄去。至石門。謁聰禪師。理明安之語。曰師意如何。聰曰。大陽不道不是。但口門窄。滿口說未盡。老僧即不與么。穎曰。如何是父母未生事。聰曰。糞墼子。又問。如何是夜半正明。天曉不露。聰曰。牡丹叢下睡貓兒。穎愈疑駭。日扣之。竟無得益。自奮曰。吾要以死究之。不解終
【現代漢語翻譯】 現代漢語譯本：他在定林寺附近建造房屋，往來於山中。又過了十年，他稍微感到煩躁不安，就前往元相那裡，默默地坐了一整天然後離開。他寫詩贈送給元相，詩的大意是：『不與外物相違背，真理的道路就寬廣；每每隨著因緣生起，禪定自然深厚。舌根已經清凈，誰能破壞？足跡如同虛空，我能夠尋覓。』人們認為這是真實的記錄。元祐初年，他說：『我想要返回東吳。』催促辦理後事，很快就圓寂了。王氏哭得很悲痛，將他安葬在蔣陵的東邊。平甫撰寫了他的事蹟，刻在山中的石碑上。
讚語說：舒王曾經親手題寫他的畫像說：『真是賢德的人啊！行為嚴謹而容貌寂靜，懂得言語而能夠沉默，受到讚譽榮耀不喜悅，受到侮辱譭謗不憂戚。不自誇，不逞能，人們自然稱讚他的德行。有僧人，有俗人，來自南方，來自北方。不順從，不違逆，不抗拒，不壓抑。不看重你的外表，只看重你內在的真實。誰來繼承他呢？我有遺留的法則。』我讀到這些話，知道他是一位本色的住山人。
金山達觀穎禪師（Chan Master Da Guan Ying of Jinshan Temple）
禪師名叫曇穎（Tan Ying），出生于錢塘丘氏。十三歲時，在龍興寺出家為僧。他神情秀美獨特，對書籍無所不讀。所寫的詞章大多有超脫塵世的意味。十八九歲時遊歷京師，當時歐陽文忠公（Ouyang Wenzhong）在考場，曇穎認識了他。他也遊歷了相樂。最初拜見大陽明安禪師（Chan Master Dayang Mingan），問道：『洞上（Dongshan school of Chan Buddhism）特別設立的偏正君臣的意旨，闡明的是什麼事？』明安回答說：『父母未生時的事。』又問：『如何體會？』明安回答說：『夜半正是明亮的，天亮了反而不顯露。』曇穎茫然地離開了。到了石門，拜見聰禪師（Chan Master Cong），說明了明安禪師的話，問道：『老師您認為是什麼意思？』聰禪師說：『大陽禪師說得不是不對，只是口門太窄，沒有完全說盡。老僧我不這樣認為。』曇穎問：『什麼是父母未生時的事？』聰禪師說：『糞塊。』又問：『什麼是夜半正是明亮的，天亮了反而不顯露？』聰禪師說：『牡丹叢下睡覺的貓兒。』曇穎更加疑惑驚駭，每天追問，最終也沒有得到益處。於是振奮地說：『我一定要以死來探究這個問題，不理解就永遠不罷休！』
【English Translation】 English version: He built a dwelling near Dinglin Temple and frequented the mountains. After another ten years, he felt slightly agitated, so he went to Yuan Xiang, sat silently for a whole day, and then left. He wrote a poem to Yuan Xiang, the gist of which was: 'Not conflicting with things, the true path is broad; with each arising of conditions, Chan meditation naturally deepens. The root of the tongue is already pure, who can destroy it? Footprints are like emptiness, I can seek them.' People considered this a true record. At the beginning of the Yuanyou era, he said, 'I want to return to Dongwu.' He urged the handling of his affairs and soon passed away. The Wang family wept bitterly and buried him east of Jiangling. Pingfu wrote about his deeds and had them engraved on a stone tablet in the mountains.
The eulogy says: Prince Shu once personally inscribed his portrait, saying: 'What a virtuous person! His conduct is strict and his appearance is serene, he understands words and is able to be silent, he is not pleased by praise and honor, he is not saddened by insult and slander. He does not boast, he does not show off, people naturally praise his virtue. There are monks, there are laypeople, from the south, from the north. Not compliant, not rebellious, not resisting, not suppressing. Do not look at your appearance, only value your inner truth. Who will inherit him? I have a legacy.' Reading these words, I know that he is a true mountain-dwelling person.
Chan Master Da Guan Ying of Jinshan Temple
The Chan Master's name was Tan Ying, born in the Qiu family of Qiantang. At the age of thirteen, he became a monk at Longxing Temple. His expression was beautiful and unique, and he read all kinds of books. His poems and essays mostly had a transcendent meaning. At the age of eighteen or nineteen, he traveled to the capital. At that time, Ouyang Wenzhong was in the examination hall, and Tan Ying knew him. He also traveled to Xiang Le. He first visited Chan Master Dayang Mingan and asked, 'What is the meaning of the partial and correct, sovereign and minister, specially established by the Dongshan school of Chan Buddhism?' Mingan replied, 'The matter before your parents were born.' He asked again, 'How to understand it?' Mingan replied, 'Midnight is bright, but it is not revealed at dawn.' Tan Ying left in confusion. He went to Shimen and visited Chan Master Cong, explaining the words of Chan Master Mingan and asking, 'What does the teacher think?' Chan Master Cong said, 'Dayang Chan Master did not say it was wrong, but the mouth was too narrow and did not say it completely. The old monk does not think so.' Tan Ying asked, 'What is the matter before parents were born?' Chan Master Cong said, 'A dung clod.' He asked again, 'What is midnight bright, but not revealed at dawn?' Chan Master Cong said, 'A cat sleeping under a peony bush.' Tan Ying became more confused and frightened, and asked every day, but ultimately gained nothing. So he roused himself and said, 'I must investigate this matter with my life, and I will never give up until I understand!'
不出山。聰一日見普請。問曰。今日運薪乎。穎曰然運薪。聰曰。雲門嘗問。人般柴。柴般人。如何會。穎不能對。聰因植杖石坐。笑曰。此事如人學書。點畫可效者工。否者拙。何故如此。未忘法耳。如有法執。故自為斷續。當筆忘手。手忘心。乃可也。穎於是默契其旨。良久曰。如石頭曰。執事元是迷。契理亦非悟。既曰契理。何謂非悟。聰曰。汝以此句為藥語。為病語。穎曰。是藥語。聰呵曰。汝乃以病為藥。又可哉。穎曰。事如函得蓋。理如箭直鋒。妙寧有加者。而猶以為病。茲寔未諭。聰曰。借其妙至是。亦止明理事而已。祖師意旨智。識所不能到。矧事理能盡乎。故世尊曰。理障礙正知見。事障能續生死。穎恍如夢覺。曰如何受用。聰曰語不離窠臼。安能出蓋纏。穎嘆曰。才涉唇吻。便落意思。皆是死門。終非活路。即日辭去。過京師。寓止駙馬都尉李端愿之園。日夕問道。一時公卿多就見。聞其議論。隨機開悟。李公問曰。人死識歸何所。答曰。未知生。焉知死。李公曰。生則端愿已知。曰。生從何來。李公擬議。穎揕其胸。曰。只在這裡。思量個什麼。對曰。會也。只知貪程。不覺蹉路。穎拓開曰。百年一夢。又問。地獄畢竟是有是無。答曰。諸佛向無中說有。眼見空華。大尉就有中覓無。手搘水月
【現代漢語翻譯】 現代漢語譯本 不出山（僧人法號）。聰有一天看見大眾在普請（指寺院中集體出坡勞動），問道：『今天運柴嗎？』穎回答說：『是的，運柴。』聰說：『雲門文偃禪師曾經問：人搬柴，柴搬人，如何理解？』穎不能回答。聰於是拄著枴杖坐在石頭上，笑著說：『這件事就像人學習書法，點畫可以效仿的就工整，否則就笨拙。為什麼會這樣呢？因為還沒有忘記法則啊。如果心中有法執，所以（筆畫）自然就斷斷續續。應當做到下筆時忘記手，運手時忘記心，才可以。』穎於是默默地領會了其中的旨意。過了很久，他說：『就像石頭希遷禪師說的：執事原本就是迷，契理也並非是悟。既然說是契理，為什麼說不是悟呢？』聰說：『你把這句話當作藥語，還是病語？』穎說：『是藥語。』聰呵斥道：『你竟然把病當作藥，這怎麼可以呢？』穎說：『事就像盒子得到了蓋子，理就像箭射中了靶心，妙處沒有比這更好的了，而您還認為是病，這實在是沒明白。』聰說：『就算妙到這種程度，也只是明白了事和理而已。祖師的意旨，智慧和見識都不能達到，更何況事理能夠窮盡呢？所以世尊說：理障會障礙正確的知見，事障會延續生死。』穎恍然大悟，說：『如何受用呢？』聰說：『說話不離開原來的窠臼，怎麼能超出蓋子的束縛呢？』穎嘆息道：『才一涉及唇舌，就落入意思的窠臼，都是死路，終究不是活路。』當天就告辭離去，經過京師，住在駙馬都尉李端愿的園子里，日夜問道。一時公卿大臣多來拜見，聽了他的議論，隨機開悟。李公問：『人死後，神識歸向何處？』答：『未知生，焉知死？』李公說：『生，我李端愿已經知道了。』（穎）問：『生從何來？』李公猶豫不決。穎捶打他的胸口，說：『就在這裡，思量個什麼？』（李公）回答說：『明白了，只知道貪圖路程，不覺錯過了道路。』穎開導說：『百年只是一場夢。』又問：『地獄畢竟是有還是沒有？』答：『諸佛向無中說有，（就像）眼睛看見空中的花朵；大尉你就在有中尋找無，（就像）用手去支撐水中的月亮。』
【English Translation】 English version Not leaving the mountain. One day, Cong saw the community engaged in general labor (Puqing, referring to collective labor in the monastery) and asked, 'Are you carrying firewood today?' Ying replied, 'Yes, carrying firewood.' Cong said, 'Yunmen Wenyan once asked: 'People carry firewood, firewood carries people, how to understand this?'' Ying could not answer. Cong then leaned on his staff and sat on a stone, laughing and saying, 'This matter is like a person learning calligraphy. The strokes that can be imitated are skillful, otherwise they are clumsy. Why is this so? Because they have not forgotten the rules. If there is attachment to the law in the mind, then the (strokes) will naturally be discontinuous. One should forget the hand when writing, and forget the mind when moving the hand, only then is it possible.' Ying then silently understood the meaning. After a long time, he said, 'It's like what Zen Master Shitou Xiqian said: 'Attachment to affairs is originally delusion, and agreement with principle is not necessarily enlightenment. Since it is said to be agreement with principle, why say it is not enlightenment?'' Cong said, 'Do you take this sentence as medicine or as illness?' Ying said, 'It is medicine.' Cong scolded, 'You actually take illness as medicine, how can this be?' Ying said, 'Affairs are like a box getting its lid, principle is like an arrow hitting the target, there is no better subtlety than this, and you still think it is an illness, this is really not understanding.' Cong said, 'Even if it is subtle to this extent, it only understands affairs and principle. The intention of the Patriarchs cannot be reached by wisdom and knowledge, let alone can affairs and principle be exhausted? Therefore, the World Honored One said: 'The obstacle of principle obstructs correct knowledge and views, and the obstacle of affairs continues birth and death.'' Ying suddenly realized, saying, 'How to receive and use it?' Cong said, 'Speaking without leaving the original rut, how can you go beyond the constraints of the lid?' Ying sighed, 'As soon as it involves the lips and tongue, it falls into the rut of meaning, all are dead ends, and ultimately not a living path.' That day, he bid farewell and left, passing through the capital city, and stayed in the garden of the駙馬都尉 (Imperial Son-in-Law Commandant) Li Duanyuan, asking about the Way day and night. For a time, many ministers and nobles came to visit, and upon hearing his discussions, they were enlightened according to their capacity. Lord Li asked, 'After a person dies, where does the consciousness go?' He replied, 'Not knowing life, how can one know death?' Lord Li said, 'Life, I, Li Duanyuan, already know.' (Ying) asked, 'Where does life come from?' Lord Li hesitated. Ying struck his chest, saying, 'It's right here, what are you thinking about?' (Lord Li) replied, 'I understand, I only knew to covet the journey, and unknowingly missed the road.' Ying enlightened him, saying, 'A hundred years is just a dream.' He also asked, 'Is hell ultimately existent or non-existent?' He replied, 'The Buddhas speak of existence from non-existence, (like) the eyes seeing flowers in the air; Great Commandant, you seek non-existence from existence, (like) supporting the moon in the water with your hand.'
。堪笑。眼前見牢獄不避。心外見天堂欲生。殊不知。欣怖在心。善惡成境。大尉但了自心。自然無惑。進曰。心如何了。答曰。善惡都莫思量。又問。不思量后。心歸何所。穎曰。且請太尉歸宅。穎東遊初。住舒州香爐峰。移住潤州因聖。太平隱靜。明雪竇。又移住金山龍遊寺。嘉祐四年除夕。遣侍者持書。別揚州刁景純學士。曰。明旦當行。不暇相見。厚自愛。景純開書大驚。曰當奈何。復書決別而已。中夜候吏報。揚州馳書。船將及岸。穎欣然遣撾鼓。升座敘出世本末。謝裨贊叢林者。勸修勿怠。曰吾化。當以賢監寺次補。下座。讀景純書畢。大眾擁步。上方丈。穎跏趺。揮令各遠立。良久乃化。五年元日也。閱世七十有二。坐五十有三夏。穎英氣壓諸方。薦福懷禪師。誦十玄談。至祖意。穎曰。當曰十聖未明此旨。特以聲律不協。故耳。三賢十聖序。不如是。懷曰。宗門無許事。穎熟視。以手畫按。作十字曰。汝識此字乎。汝以謂甑箅耳。懷無能言穎。拂衣去。曰。我要與汝斗死。生吾不敵汝也。
贊曰。東坡曰。佛法浸遠。真偽相半。寓言指法。大率相似。至於二乘禪定。外道神通。非我肉眼所能勘驗。然臨死生禍福之際。不容偽矣。吾視穎之謝世。無以異人適城市之易。然真大丈夫也哉。
【現代漢語翻譯】 現代漢語譯本： 真可笑啊！明明看見眼前的牢獄卻不知道躲避，心裡想著心外的天堂想要往生。卻不知道，喜悅和恐懼都在心裡，善良和邪惡形成了境界。太尉只要明白了自心，自然就不會有疑惑了。進問道：『心要如何才能明白呢？』答道：『善和惡都不要去思量。』又問：『不思量之後，心又歸向何處呢？』穎說：『請太尉先回家吧。』 釋穎禪師最初住在舒州（今安徽省境內）的香爐峰，後來移居到潤州的因聖寺、太平隱靜寺，並開示雪竇禪師。之後又移居到金山龍遊寺。嘉祐四年（1059年）除夕，派侍者拿著書信，向揚州的刁景純學士告別，說：『我明天就要走了，沒有時間相見，請多多保重。』景純打開書信后大驚，說：『這該怎麼辦？』回信訣別而已。半夜，有負責傳遞資訊的官吏報告說，揚州送來的書信，船快要靠岸了。釋穎高興地派人敲鼓，升座敘述自己出世的本末，感謝幫助和贊助叢林的人，勸勉大家修行不要懈怠，說：『我圓寂后，應當由賢監寺來接替我的位置。』下座后，讀完景純的回信。大眾擁著他走到方丈室。釋穎跏趺而坐，揮手讓大家站遠一點，過了很久才圓寂。時間是嘉祐五年（1060年）正月初一。世壽七十二歲，坐禪五十三年。釋穎的英氣壓倒了各方。薦福懷禪師誦讀《十玄談》，讀到『祖意』時，釋穎說：『即使是十聖也沒有明白這個宗旨，只是因為聲律不協調的緣故罷了。《三賢十聖序》不是這樣的。』懷禪師說：『宗門裡沒有這樣的說法。』釋穎仔細地看著他，用手畫了個十字，說：『你認識這個字嗎？你以為這是蒸籠箅子嗎？』懷禪師無言以對。釋穎拂袖而去，說：『我要和你鬥到死，活著我鬥不過你。』 讚語說：蘇東坡說：『佛法流傳得越久，真假就越摻雜。用寓言來指點佛法，大概都差不多。至於二乘的禪定，外道的神通，不是我肉眼所能辨別的。然而在面臨生死禍福的時候，就容不得作假了。我看釋穎謝世，就像平常人去街市一樣容易。真是大丈夫啊！』
【English Translation】 English version: How laughable! Seeing the prison right before their eyes, they do not avoid it; thinking of the paradise outside their minds, they desire to be born there. Little do they know that joy and fear are in the mind, and good and evil create the realm. If Grand Commandant (a military title) understands his own mind, he will naturally have no doubts.' Jin asked, 'How can the mind be understood?' He replied, 'Do not think about good or evil.' He further asked, 'After not thinking, where does the mind return?' Ying said, 'Please, Grand Commandant, return home first.' Chan Master Shi Ying initially resided at Incense Burner Peak in Shuzhou (present-day Anhui Province), later moving to Yinsheng Temple and Taiping Yinqing Temple in Runzhou, where he instructed Chan Master Xuedou. Afterwards, he moved to Longyou Temple in Jinshan. On New Year's Eve of the fourth year of Jiayou (1059), he sent a attendant with a letter to Scholar Diao Jingchun of Yangzhou, saying, 'I am leaving tomorrow and have no time to meet. Please take care of yourself.' Jingchun was greatly alarmed upon opening the letter, saying, 'What should be done?' He simply replied with a farewell letter. In the middle of the night, an official reported that a letter from Yangzhou was arriving, with the boat about to dock. Shi Ying happily sent someone to beat the drum, ascended the seat to narrate the beginning and end of his emergence into the world, thanked those who helped and supported the sangha, and exhorted everyone to practice diligently, saying, 'After my passing, the virtuous supervisor should succeed me.' After descending from the seat, he read Jingchun's reply. The assembly crowded around him to the abbot's room. Shi Ying sat in the lotus position, waved for everyone to stand back, and after a long time, passed away. The time was the first day of the first month of the fifth year of Jiayou (1060). He lived to be seventy-two years old and sat in meditation for fifty-three years. Shi Ying's heroic spirit overwhelmed all directions. When Chan Master Jianfu Huai recited the 'Ten Profound Theories,' reaching the 'Intent of the Patriarch,' Shi Ying said, 'Even the Ten Sages did not understand this principle, merely because the tones were not harmonious. The 'Preface to the Three Sages and Ten Sages' is not like this.' Chan Master Huai said, 'There is no such saying in the Chan school.' Shi Ying looked at him carefully, drew a cross with his hand, and said, 'Do you recognize this character? Do you think it is a steamer rack?' Chan Master Huai was speechless. Shi Ying flicked his sleeves and left, saying, 'I want to fight you to the death; I cannot defeat you while alive.' The eulogy says: Su Dongpo said, 'The longer the Dharma is transmitted, the more mixed with falsehood it becomes. Using parables to point to the Dharma is generally similar. As for the samadhi of the Two Vehicles and the supernatural powers of external paths, they are beyond what my mortal eyes can discern. However, when facing life, death, misfortune, and blessings, there is no room for falsehood. I see Shi Ying's passing away as easy as an ordinary person going to the market. He is truly a great man!'
禪林僧寶傳卷第二十七 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十八
宋明白庵居沙門 惠洪 撰
法昌遇禪師
禪師名倚遇。漳州林氏子也。為人奇逸。有大志。自剃髮受具。即杖䇿遊方。名著叢林。浮山遠禪師。嘗指以謂人曰。後學行腳樣子也。辭遠謁南嶽芭蕉庵主谷泉。三至三遭逐。猶謁之。泉揕之曰。我此間。虎狼縱橫。尿床鬼子。三回五度。來覓底物。遇曰。人言庵主見汾州。泉乃解衣抖擻曰。汝謂我見汾州。有多少奇特。遇即禮拜。問曰。審如庵主語。客來將何祗待。泉曰。雲門胡餅。趙州茶。遇曰。謝供養。泉曰。我火種也未有。早言謝。謝什麼。遇乃去。至北禪賢禪師。問曰。近離什麼處。遇曰。福嚴。曰。思大鼻孔長多少。遇曰。與和尚當時見底一般。曰。且道老僧見時長多少。遇曰。和尚大似不曾到福嚴。賢笑曰。學語之流。又問。來時馬大師健否。遇曰。健。曰。向汝道什麼。遇曰。令北禪莫亂統。賢曰。念汝新到。不欲打汝。遇曰。倚遇亦放過和尚。乃罷。遇因倒心師事之。時慈明禪師。住興化。過賢公室。遇侍立。看其談笑。賢曰。汾陽師子。可殺威獰。慈明曰。不見道。來者咬殺。賢曰。審如此。汾陽門下。道絕人荒耶
【現代漢語翻譯】 現代漢語譯本
禪林僧寶傳卷第二十八
宋明白庵居住的沙門惠洪撰寫
法昌遇禪師
禪師名倚遇（Yǐ Yù），是漳州林氏的兒子。他為人奇特灑脫，有遠大的志向。自從剃度受戒后，就拄著枴杖四處遊歷，名聲傳遍叢林。浮山遠禪師（Fúshān Yuǎn Chánshī）曾經指著他說：『這是後輩學人行腳的樣子。』他告別浮山遠禪師，去拜謁南嶽芭蕉庵的庵主谷泉（Gǔ Quán）。去了三次，三次都被趕了出來，但他仍然堅持拜謁。谷泉抓住他說：『我這裡，虎狼縱橫，你這尿床鬼子，三番五次地來找什麼？』遇禪師說：『人們都說庵主見過汾州（Fénzhōu）。』谷泉於是解開衣服抖了抖，說：『你說我見過汾州，有什麼奇特的？』遇禪師立刻禮拜，問道：『如果像庵主所說，客人來了將用什麼招待？』谷泉說：『雲門（Yúnmén）的胡餅，趙州（Zhàozhōu）的茶。』遇禪師說：『謝謝供養。』谷泉說：『我連火種都還沒有，就早早地說謝謝，謝什麼？』遇禪師於是離開。到了北禪賢禪師（Běichán Xián Chánshī）那裡，賢禪師問道：『最近從什麼地方來？』遇禪師說：『福嚴（Fúyán）。』賢禪師說：『思大（Sīdà）的鼻孔有多長？』遇禪師說：『和尚您當時見到的也一樣。』賢禪師說：『那麼你說老僧見到時有多長？』遇禪師說：『和尚您好像不曾到過福嚴。』賢禪師笑著說：『真是個學舌的傢伙。』又問：『來的時候，馬大師（Mǎ Dàshī）身體好嗎？』遇禪師說：『很好。』賢禪師說：『他對你說什麼了？』遇禪師說：『讓北禪不要亂來。』賢禪師說：『念在你剛來，不想打你。』遇禪師說：『倚遇也放過和尚您。』於是作罷。遇禪師因此傾心師事賢禪師。當時慈明禪師（Címíng Chánshī）住在興化（Xīnghuà），路過賢禪師的房間，遇禪師侍立在一旁，看著他們談笑。賢禪師說：『汾陽（Fényáng）的獅子，可真兇猛啊。』慈明禪師說：『沒聽說過嗎？來者咬死。』賢禪師說：『如果真是這樣，汾陽門下，豈不是要道絕人荒了嗎？』
【English Translation】 English version
Volume 28 of the Biographies of Eminent Monks in the Chan School
Written by Huìhóng, a Śrāmaṇa residing at Báimíng Hermitage during the Song Dynasty
Chan Master Yù of Fǎchāng
The Chan Master's name was Yǐ Yù (Reliance-Encounter). He was a son of the Lín family of Zhāngzhōu. He was an extraordinary and unrestrained person with great aspirations. After having his head shaved and receiving the precepts, he traveled with a staff, and his name became known throughout the monasteries. Chan Master Yuǎn of Fúshān once pointed to him and said to others, 'This is how later students should travel.' After bidding farewell to Yuǎn, he went to pay respects to Gǔ Quán (Valley Spring), the abbot of the Bājiāo Hermitage on Mount Nányuè. He was turned away three times, but he still persisted in paying respects. Quán grabbed him and said, 'Here, tigers and wolves roam freely. You, a bed-wetting ghost, what are you looking for coming here three or five times?' Yù said, 'People say the abbot has seen Fénzhōu.' Quán then loosened his robe and shook it, saying, 'You say I've seen Fénzhōu, what's so special about that?' Yù immediately bowed and asked, 'If it's as the abbot says, how will you treat guests when they come?' Quán said, 'Yúnmén's sesame cakes and Zhàozhōu's tea.' Yù said, 'Thank you for the offering.' Quán said, 'I don't even have a fire source yet, and you're already saying thank you. Thank you for what?' Yù then left. He went to Chan Master Xián of Běichán, who asked, 'Where have you come from recently?' Yù said, 'Fúyán.' Xián said, 'How long is Sīdà's nose?' Yù said, 'The same as what the venerable saw at the time.' Xián said, 'Then tell me, how long did the old monk see it?' Yù said, 'The venerable seems to have never been to Fúyán.' Xián laughed and said, 'You're just a parrot.' He then asked, 'When you came, was Great Master Mǎ (Mǎ Dàshī) well?' Yù said, 'He was well.' Xián said, 'What did he say to you?' Yù said, 'He told Běichán not to be reckless.' Xián said, 'Considering you're new here, I don't want to hit you.' Yù said, 'Yǐ Yù will also let the venerable off.' And so it ended. Yù then wholeheartedly served Xián as his teacher. At that time, Chan Master Címíng was residing at Xīnghuà and passed by Xián's room. Yù stood in attendance, watching them talk and laugh. Xián said, 'The lion of Fényáng is truly fierce.' Címíng said, 'Haven't you heard? Those who come are bitten to death.' Xián said, 'If that's really the case, wouldn't the lineage of Fényáng be cut off and desolate?'
。慈明舉拂子曰。這個因甚到今日。賢未及對。遇從旁曰。養子不及父。家門一世衰。賢呵曰。汝具什麼眼目。乃敢爾。遇曰。若是咬人師子。終不與么。慈明將去。至龍牙像前。指以問遇曰。誰像。遇曰龍牙。慈明曰。既是龍牙像。何乃在北禪。遇曰。一彩兩賽。慈明曰。像在此。龍牙在什麼處。遇擬對。慈明掌之曰。莫道不能咬人。遇曰。乞兒見小利。慈明呵逐之。賢公除夕。謂門弟子曰。今夕無可分歲。共烹露地白牛。大家圍爐。向榾柮火。唱村田樂。何也。免更倚他門戶。旁它墻。乃下座。有僧從后大呼曰。縣有吏至。賢反顧問所以。對曰。和尚殺牛。未納皮角耳。賢笑擲暖帽與之。僧就拾得。跪進曰。天寒還和尚帽子。賢問遇曰。如何。遇曰。近日城中紙貴。一狀領過。后還江南。再游廬山。寓止圓通。時大覺璉公。方赴 詔。辭眾曰。此事分明。須薦取。莫教累劫受輪迴。遇問曰。如何是此事。曰薦取。遇曰。頭上是天。腳下是地。薦個什麼。曰。不是知音者。徒勞話歲寒。遇曰。豈無方便。曰。胡人飲乳。反怪良醫。遇曰。暴虎憑河。徒夸好手。拍一拍皈眾。后游西山。眷雙嶺深邃。棲息三年。與英邵武。勝上座游。應法昌請。決別曰。三年聚首。無事不知。檢點將來。不無滲漏。以拄杖劃一劃曰。這
【現代漢語翻譯】 慈明禪師舉起拂塵說：『這是什麼原因到了今天？』 僧人賢還未及回答，僧人遇從旁邊說：『養子不如父，家門一代衰。』 賢呵斥道：『你有什麼眼力，竟敢這樣說！』 遇說：『如果是咬人的獅子，終究不會這樣。』 慈明拿走拂塵，到龍牙（Longya，禪宗僧人）的佛像前，指著佛像問遇說：『這是誰的像？』 遇說：『龍牙。』 慈明說：『既然是龍牙的像，為什麼在北禪？』 遇說：『一彩兩賽。』 慈明說：『像在這裡，龍牙在哪裡？』 遇正要回答，慈明打了他一掌說：『不要說不能咬人。』 遇說：『乞丐見到小利。』 慈明呵斥著趕走了他。 賢公在除夕，對門下弟子說：『今晚沒有什麼可以分歲，一起烹煮露地白牛（比喻虛幻不實之物），大家圍著火爐，唱著村田樂。』 為什麼呢？『免得再依靠他人的門戶，依傍他人的墻壁。』 於是走下座位。有僧人從後面大聲喊道：『縣裡的官吏來了！』 賢反過來問他原因。僧人回答說：『和尚殺了牛，還沒有繳納皮角的稅。』 賢笑著把暖帽扔給他。僧人撿起來，跪著進獻說：『天冷，還給和尚帽子。』 賢問遇說：『如何？』 遇說：『近日城中紙貴，一狀領過。』 後來賢公回到江南，再次遊覽廬山，住在圓通寺。當時大覺璉公（Dajue Lian Gong，禪宗僧人）正要奉詔進京，辭別眾人說：『這件事分明，必須推薦選取，莫要累劫受輪迴。』 遇問：『如何是這件事？』 璉公說：『推薦選取。』 遇說：『頭上是天，腳下是地，推薦個什麼？』 璉公說：『不是知音者，徒勞話歲寒。』 遇說：『難道沒有方便之法嗎？』 璉公說：『胡人飲乳，反怪良醫。』 遇說：『暴虎憑河，徒夸好手。』 拍了一下手，回到大眾中。後來遊覽西山，喜愛雙嶺的深邃，在那裡住了三年，與英邵武（Ying Shaowu，禪宗僧人），勝上座（Sheng Shangzuo，禪宗僧人）一同遊玩。應法昌寺的邀請，臨別時說：『三年聚首，無事不知，檢點將來，不無滲漏。』 用拄杖劃了一下說：『這』
【English Translation】 Chan Master Ciming raised his whisk and said, 'What is the reason for this until today?' Before the monk Xian could answer, the monk Yu said from the side, 'Raising a son is not as good as his father; the family declines in one generation.' Xian scolded, 'What kind of eyes do you have to dare say such a thing!' Yu said, 'If it were a biting lion, it would not be like this.' Ciming took the whisk away and went to the statue of Longya (Longya, a Chan Buddhist monk), pointing at the statue and asking Yu, 'Whose statue is this?' Yu said, 'Longya.' Ciming said, 'Since it is the statue of Longya, why is it in Beichan?' Yu said, 'One bet, two games.' Ciming said, 'The statue is here; where is Longya?' As Yu was about to answer, Ciming slapped him and said, 'Don't say you can't bite people.' Yu said, 'A beggar sees a small profit.' Ciming scolded and drove him away. On New Year's Eve, Master Xian said to his disciples, 'Tonight, there is nothing to share for the New Year. Let's cook a white ox in the open field (a metaphor for something illusory and unreal), and everyone gather around the stove, singing village songs.' Why? 'To avoid relying on other people's doors and leaning against other people's walls.' Then he stepped down from his seat. A monk shouted from behind, 'The county officials are here!' Xian turned around and asked him the reason. The monk replied, 'The monk has killed an ox and has not yet paid the tax for the hide and horns.' Xian smiled and threw his warm hat to him. The monk picked it up, knelt down, and presented it, saying, 'It's cold; return the hat to the monk.' Xian asked Yu, 'How is it?' Yu said, 'Recently, paper is expensive in the city; one lawsuit covers it all.' Later, Master Xian returned to Jiangnan and visited Mount Lu again, staying at Yuantong Temple. At that time, Dajue Lian Gong (Dajue Lian Gong, a Chan Buddhist monk) was about to go to the capital by imperial decree, bidding farewell to the crowd, saying, 'This matter is clear; it must be recommended and selected, lest you suffer reincarnation for countless kalpas.' Yu asked, 'What is this matter?' Lian Gong said, 'Recommend and select.' Yu said, 'Above is the sky, below is the earth; what is there to recommend?' Lian Gong said, 'Those who are not kindred spirits, it is futile to talk about the cold season.' Yu said, 'Is there no expedient method?' Lian Gong said, 'A barbarian drinks milk and blames the good doctor.' Yu said, 'To attack a tiger barehanded or cross a river without a boat is just boasting of good skills.' He clapped his hands and returned to the crowd. Later, he visited West Mountain, loved the depth of Shuangling, and lived there for three years, traveling with Ying Shaowu (Ying Shaowu, a Chan Buddhist monk) and Sheng Shangzuo (Sheng Shangzuo, a Chan Buddhist monk). Responding to the invitation of Fachang Temple, he said at parting, 'Gathering together for three years, there is nothing we do not know. Examining the future, there is no leakage.' He drew a line with his staff and said, 'This'
個且止。宗門事作么生。英曰。須彌安鼻孔。遇曰。臨崖看滸眼。特地一場愁。英曰。深沙努眼睛。遇曰。爭奈聖凡無異路。方便有多門。英曰。鐵蛇鉆不入。遇曰。有甚共語處。英曰。自緣根力淺。莫怨太陽春。卻劃一劃。宗門且止。這個事作么生。遇欲掌之。英約住曰。這漳州子。莫無去就。然也是我致得。法昌在分寧之北。千峰萬壑。古屋數間。遇至止安樂之。火種刀耕。衲子時有至者。皆不堪其枯淡。坐此成單丁。開爐日。輒以一力撾鼓。升座曰。法昌今日開爐。行腳僧無一個。惟有十八高人。緘口圍爐打坐。不是規矩嚴難。免見諸人話墮。直饒口似秤磓。未免燈籠勘破。不知道絕功勛。安用修因證果。喝一喝云。但能一念迴心。即脫二乘羈鎖。大寧寬禪師至。遇畫地作此<
【現代漢語翻譯】 個且止（暫停）。宗門（禪宗）的事該如何處理？ 英（僧人）說：'須彌山（佛教名山）安在鼻孔里。' 遇（僧人）說：'臨近懸崖才看清河岸，平白無故地徒增憂愁。' 英說：'深沙神（佛教護法神）怒目圓睜。' 遇說：'無奈聖人與凡人並無不同的道路，只是方便法門各有不同。' 英說：'鐵蛇也鉆不進去。' 遇說：'還有什麼可說的呢？' 英說：'只怪自己根基淺薄，不要埋怨太陽的溫暖。'說完，便劃了一下。 宗門之事暫且放下，這件事又該如何處理？ 遇想要打他，英攔住說：'你這漳州人，莫非沒有去處？但這也是我造成的。' 法昌（地名）在分寧（地名）的北面，千山萬壑之中，有幾間古老的房屋。遇來到這裡便安心住了下來，靠著簡單的耕作生活。僧人偶爾有來的，但都受不了這裡的清苦，最終只剩下遇一人。開爐日（指重新開始修行），遇便獨自敲鼓，升座說法：'法昌今天重新開爐，行腳僧（雲遊僧人）一個也沒有，只有十八位高人，閉口圍著爐子打坐。不是我規矩嚴厲，只是爲了避免大家落入言語的陷阱。即使口若懸河，也難免被燈籠（比喻禪宗的智慧）照破。不知道斷絕功勛，又何必修行求證果位？'喝一聲，又說：'只要能一念回心轉意，就能脫離聲聞、緣覺二乘的束縛。' 大寧寬禪師（人名）來到，遇在地上畫了這個[○@牛]相，便拿著鋤頭出去了。第二天還沒升座，遇對寬說：'昨天你對此有何看法？' 寬畫了這個[○@牛]相，隨即抹掉了。遇說：'寬禪師，果然名不虛傳。'於是升座說法：'忽然晴天一聲霹靂，禹門（黃河的龍門）三級浪濤洶涌。多少魚類化為龍而去，蝦蟹依舊瞪著眼睛。' 南禪師（人名）來到，遇正在種松樹。南禪師說：'小院子里，種這麼多松樹做什麼？' 遇說：'這是臨濟宗（禪宗一支）的風格。' 南禪師問：'種了多少？' 遇說：'只見猿猴啼叫，仙鶴棲息，高聳入雲。' 南禪師指著石頭說：'這裡為何不種？' 遇說：'不浪費功夫。' 南禪師說：'也知道沒有用。'
【English Translation】 Let's stop here for a moment. How should we handle matters of the Zen school (宗門)? Ying (英, a monk) said, 'Mount Sumeru (須彌山, the central mountain in Buddhist cosmology) rests in the nostril.' Yu (遇, a monk) said, 'Looking at the shore from a cliff, one needlessly invites sorrow.' Ying said, 'The Sand Demon (深沙, a Buddhist guardian deity) glares with wide eyes.' Yu said, 'Alas, there is no different path for sages and mortals; there are only different expedient means (方便).' Ying said, 'An iron snake cannot penetrate it.' Yu said, 'What more is there to say?' Ying said, 'It's only because my roots are shallow; don't blame the warmth of the spring sun.' Then he drew a line. Let's put aside matters of the Zen school for now. How should we handle this matter? Yu wanted to strike him, but Ying stopped him, saying, 'You Zhangzhou (漳州) fellow, do you have nowhere to go? But this is also my doing.' Fachang (法昌, a place name) is north of Fening (分寧, a place name), amidst thousands of peaks and valleys, with a few ancient houses. Yu came here and settled down, living a simple life of farming. Monks occasionally came, but they couldn't endure the austerity, and eventually only Yu remained. On the day of reopening the furnace (開爐日, referring to restarting practice), Yu would beat the drum himself and ascend the seat to preach: 'Today, Fachang reopens the furnace. There isn't a single traveling monk (行腳僧) here, only eighteen eminent ones, silently sitting around the furnace. It's not that my rules are strict, but to avoid everyone falling into the trap of words. Even if your mouth is like a scale weight, you will inevitably be exposed by the lantern (燈籠, a metaphor for Zen wisdom). If you don't know how to cut off merit and achievement, why bother cultivating to seek enlightenment?' He shouted and said, 'As long as you can turn your mind around in a single thought, you can escape the shackles of the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna).' Chan Master Kuan of Daning (大寧寬禪師, a person's name) arrived. Yu drew this [○@牛] symbol on the ground and went out with a hoe. The next day, before ascending the seat, Yu said to Kuan, 'What was your opinion of yesterday?' Kuan drew this [○@牛] symbol and immediately erased it. Yu said, 'Chan Master Kuan, your reputation is indeed well-deserved.' Then he ascended the seat and preached: 'Suddenly, a thunderclap in the clear sky, the three-tiered waves of Yumen (禹門, Dragon Gate of the Yellow River) surge. How many fish transform into dragons and leave, while the shrimp and crabs still stare with wide eyes.' Zen Master Nan (南禪師, a person's name) arrived. Yu was planting pine trees. Zen Master Nan said, 'Why plant so many pine trees in this small courtyard?' Yu said, 'This is the style of the Linji school (臨濟宗, a branch of Zen Buddhism).' Zen Master Nan asked, 'How many have you planted?' Yu said, 'One only sees monkeys crying and cranes roosting, soaring into the clouds.' Zen Master Nan pointed to a stone and said, 'Why not plant here?' Yu said, 'I don't waste effort.' Zen Master Nan said, 'You also know it's useless.'
下手處。遇卻指石上松曰。從什麼處得此來。南公大笑曰。蒼天蒼天。乃作偈曰。頭戴華巾離少室。所攜席帽出長安。鷲峰峰下重相見。鼻孔元來總一般。又畫此<
【現代漢語翻譯】
現代漢語譯本
下手處。遇禪師指著石頭上的松樹說：『從什麼地方得到這個？』 南公（指不詳）大笑著說：『蒼天啊蒼天。』 於是作偈說：『頭戴華麗的頭巾離開少室山，所攜帶的席帽出自長安。在鷲峰山下再次相見，鼻孔原來都是一樣的。』 又畫了這張圖<
【English Translation】
English version
At the point of entry, Zen Master Yu pointed to a pine tree on a rock and said, 'From where did this come?' Nan Gong (name unknown) laughed loudly and said, 'Oh, heavens, heavens!' Then he composed a verse: 'Wearing a splendid turban, I left Shaoshi Mountain; the straw hat I carry came from Chang'an. We meet again beneath Vulture Peak (Grdhrakuta, mountain where Buddha preached the Lotus Sutra), our nostrils are originally all the same.' He also showed this picture <
一日。作偈別德佔。德佔時方丁太夫人憂。居家。偈曰。今年七十七。出行須擇日。昨夜問龜哥。報道明朝吉。德佔大驚。呼靈源叟。俱馳往。遇方坐寢室。以院務什物付監寺曰。吾自住此山。今三十年。以護惜常住故。每自蒞之。今行矣。汝輩著精彩。言畢舉手中杖子曰。且道這個付與阿誰。德佔靈源。屏息無答者。擲于地投床。枕臂而化。
贊曰。予觀法昌契悟。穩實宗趣淹博。荷擔雲門氣無叢林。其應機施設。鋒不可犯。殆亦明招獨眼龍之流亞歟。然所居荒村破院。方其以一力撾鼓。為十八泥像說禪。雖不及真單徒之有眾。亦差勝生法師之聚石。味其平生。未嘗不失將頓足。想見標緻也。
楊岐會禪師
禪師名方會。生冷氏。袁州宜春人也。少警敏滑稽。談劇有味。及冠不喜從事筆硯。竄名商稅。務掌課最。坐不職當罰。宵遁去。游筠州九峰(或云潭州道吾)。恍然如昔經行處。眷不忍去。遂落髮為大僧。閱經聞法。心融神會。能痛自折節。依參老宿。慈明禪師。住南原。會輔佐之。安樂勤苦。及慈明遷道吾石霜。會俱自請領監院事。非慈明之意。而眾論雜然稱善。挾楮衾入典金谷。時時憃語。摩拂慈明。諸方傳以為當。慈明飯罷。必山行。禪者問道。多失所在。會闞其出未遠。即撾鼓集眾
【現代漢語翻譯】 現代漢語譯本：
有一天，楊岐會禪師作了一首偈語與德佔告別。當時德佔正為太夫人（母親）的喪事憂心，居家守孝。偈語說：『今年七十七，出行須擇日。昨夜問龜哥，報道明朝吉。』德佔聽了大驚，連忙叫來靈源叟，一起飛奔前往。見到楊岐會禪師正坐在寢室裡，將寺院的事務和什物交給監寺，說：『我自從住在這座山裡，至今已經三十年了，爲了愛護常住的財產，所以每件事都親自處理。現在我要走了，你們要好好努力。』說完，舉起手中的枴杖說：『且說這個要交給誰？』德佔和靈源都屏住呼吸，沒有回答。楊岐會禪師便將枴杖扔在地上，倒在床上，枕著手臂圓寂了。
讚語說：我看楊岐法昌的契悟，穩健實在，宗門旨趣淹博深厚，荷擔雲門宗風，氣概不落於尋常叢林。他應機施設，鋒芒銳利不可冒犯，大概也是像明招禪師那樣的獨眼龍一流的人物吧。然而他所居住的是荒涼的村莊和破敗的寺院，當他以一己之力敲鼓，為十八尊泥塑像說法時，雖然比不上真單徒弟眾多，也稍微勝過生公法師聚石為徒。品味他的一生，未嘗沒有失腳頓足的時候，可以想見他的標緻之處啊。
楊岐會禪師
禪師名方會，是冷氏的後代，袁州宜春人。他從小就聰明敏捷，善於滑稽，談笑風生，很有趣味。成年後不喜歡從事筆硯工作，便改名混跡于商稅行業，負責掌管賦稅，總是完成最好的業績。因為犯了不稱職的罪過，應當受罰，便在夜裡逃走了。他遊歷到筠州九峰（或者說是潭州道吾），恍然覺得好像以前曾經在這裡走過一樣，眷戀不捨，於是就剃度出家做了和尚。閱讀經書，聽聞佛法，心領神會，能夠痛下決心改正自己的缺點，依止參訪老修行。慈明禪師住在南原，方會輔佐他，安於清貧，勤勞刻苦。等到慈明禪師遷到道吾石霜，方會都主動請求擔任監院的職務，這並不是慈明禪師的意思，但是眾人都紛紛稱讚。他帶著被褥進入典金谷，時常說些瘋話，摩挲慈明禪師，各處都傳說他將要繼承慈明的衣缽。慈明禪師吃完飯後，必定要到山中行走，禪者向他問道，常常不得要領。方會看到他走得不遠，就敲鼓集合大眾。
【English Translation】 English version:
One day, Yangqi Hui (Yangqi Hui, a Chan master) composed a verse to bid farewell to Dezhan (Dezhan, a disciple). At that time, Dezhan was grieving over the death of his Tai Furen (Tai Furen, his mother) and was observing mourning at home. The verse said, 'This year I am seventy-seven, I must choose a day for departure. Last night I asked Brother Turtle, he reported that tomorrow is auspicious.' Dezhan was greatly alarmed and quickly called Lingyuan Sou (Lingyuan Sou, another disciple), and together they rushed to him. They saw Yangqi Hui sitting in his room, handing over the monastery's affairs and belongings to the supervisor, saying, 'Since I have lived in this mountain, it has been thirty years. To protect the monastery's property, I have personally managed everything. Now I am leaving, you must all work hard.' After saying this, he raised the staff in his hand and said, 'Tell me, to whom should I give this?' Dezhan and Lingyuan held their breath, unable to answer. Yangqi Hui threw the staff on the ground, lay down on the bed, and passed away with his arm as a pillow.
The eulogy says: I observe that the enlightenment of Fachang (Fachang, another name of Yangqi Hui) is steady and solid, his understanding of the Zen school is profound and extensive, he carries the Yunmen (Yunmen, a Chan school) tradition, and his spirit is not like that of ordinary monasteries. His skillful responses are sharp and unassailable, he is probably like the one-eyed dragon of Mingzhao (Mingzhao, a Chan master). However, he lived in a desolate village and a dilapidated monastery. When he beat the drum with his own strength and preached Zen to the eighteen clay statues, although he did not have as many disciples as Zhen Dan (Zhen Dan, a Chan master), he was slightly better than Sheng Gong (Sheng Gong, a monk) who gathered stones as disciples. Tasting his life, there was never a time when he did not stumble, one can imagine his elegance.
Chan Master Yangqi Hui
The Chan master's name was Fanghui (Fanghui, his personal name), a descendant of the Leng family, from Yichun (Yichun, a place name) in Yuanzhou (Yuanzhou, a place name). From a young age, he was intelligent and witty, and his conversations were interesting and flavorful. After he came of age, he did not like to engage in writing, so he changed his name and mixed into the business tax industry, responsible for managing taxes, and always completed the best performance. Because he committed the crime of being incompetent, he should be punished, so he escaped at night. He traveled to Jiufeng (Jiufeng, a place name) in Junzhou (Junzhou, a place name) (or Daowu (Daowu, a place name) in Tanzhou (Tanzhou, a place name)), and suddenly felt as if he had walked here before, and was reluctant to leave. So he shaved his head and became a monk. Reading scriptures and hearing the Dharma, he understood in his heart, and was able to resolutely correct his shortcomings, relying on and visiting old practitioners. Chan Master Ciming (Ciming, a Chan master) lived in Nan Yuan (Nan Yuan, a place name), and Fanghui assisted him, living in poverty, working diligently and hard. When Chan Master Ciming moved to Daowu Shishuang (Daowu Shishuang, a place name), Fanghui took the initiative to request to serve as the supervisor, which was not Ciming's intention, but everyone praised him. He took his bedding and entered Dian Jin Gu (Dian Jin Gu, a place name), often saying crazy things, stroking Chan Master Ciming, and everywhere it was said that he would inherit Ciming's mantle. After Chan Master Ciming finished eating, he would definitely walk in the mountains, and when Zen practitioners asked him questions, they often did not get the point. Fanghui saw that he had not gone far, so he beat the drum to gather the crowd.
。慈明遽還。怒數曰。少叢林。暮而升座。何從得此規繩。會徐對曰。汾州晚參也。何為非規繩乎。慈明無如之何。今叢林三八唸誦罷。猶參者。此其原也。慈明遷興化。因辭之。還九峰。萍實道俗。詣山請住楊岐。時九峰長老勤公。不知會。驚曰。會監寺亦能禪乎。會受帖問答罷。乃曰。更有問話者么。試出相見。楊岐今日性命。在汝諸人手裡。一任橫拖倒拽。為什麼如此。大丈夫兒。須是當衆抉擇。莫背地裡。似水底按胡盧相似。當衆勘驗看。有么。若無。楊岐失利。下座。勤把住曰。今日且喜得個同參。曰。同參底事作么生。勤曰。楊岐牽犁。九峰拽耙。曰。正當與么時。楊岐在前。九峰在前。勤無語。會托開曰。將會同參。元來不是。自是名聞諸方。會謂眾曰。不見一法。是大過患。拈拄杖云。穿過釋迦老子鼻孔。作么生道得脫身一句。向水不洗水處。道將一句來。良久曰。向道莫行山下路。果聞猿叫斷腸聲。又曰。一切智通無障礙。拈起拄杖云。拄杖子向汝諸人面前逞神通去也。擲下云。直得乾坤震裂。山嶽搖動。會么。不見道。一切智智清凈。拍繩床曰。三十年後。莫道楊岐龍頭蛇尾。其提綱振領。大類雲門。又問來僧曰。云深路僻。高駕何來。對曰。天無四壁。曰。踏破多少草鞋。僧便喝。會曰。一喝
兩喝後作么生。曰。看這老和尚。著忙。會曰。拄杖不在。且坐喫茶。又問來僧曰。敗葉堆云。朝離何處。對曰。觀音。曰。觀音腳根下一句。作么生道。對曰。適來相見了也。曰。相見底事作么生。其僧無對。會曰。第二上座。代參頭道看。亦無對。會曰。彼此相鈍置。其驗勘鋒機。又類南院。慶曆六年。移住潭州云蓋山。以臨濟正脈付守端。
白雲端禪師
禪師名守端。生衡州葛氏(或云周氏)。幼工翰墨。不喜處俗。依茶陵郁公剃髮。年二十餘。參颙禪師(或鵬禪師)。颙歿。會公嗣居焉。一見端奇之。每與語終夕。一日忽問。上人受業師。端曰。茶陵郁和尚。曰。吾聞其過溪有省。作偈甚奇。能記之否。端即誦曰。我有神珠一顆。日夜被塵羈鎖(或云常被塵勞羈鎖)。今朝塵盡光生。照破青山萬朵。會大笑起去。端愕視左右。通夕不寐。明日求入室。諮詢其事。時方歲旦。會曰。汝見昨日作夜狐者乎。端曰。見之。會曰。汝一籌不及渠。端又大駭。曰何謂也。會曰。渠愛人笑。汝怕人笑。端於是大悟。于言下辭去遍游。廬山圓通訥禪師。見之自以為不及。舉住江州承天。名聲爆耀。又讓圓通以居之。而自處東堂。端時年二十八。自以前輩讓善叢林。責己甚重。故敬嚴臨眾。以公滅私。於是宗風大
【現代漢語翻譯】 現代漢語譯本 『兩喝後作么生』（在兩次棒喝之後如何是好）。 曰：『看這老和尚，著忙。』（僧人回答：『看這個老和尚，好著急。』） 會曰：『拄杖不在，且坐喫茶。』（趙州禪師說：『我的拄杖不在身邊，先坐下喝茶吧。』） 又問來僧曰：『敗葉堆云，朝離何處？』（趙州禪師又問來訪的僧人：『落葉堆積如雲，你早上從哪裡來？』） 對曰：『觀音。』（僧人回答：『觀音。』） 曰：『觀音腳根下一句，作么生道？』（趙州禪師說：『觀音菩薩腳下的一句話，你如何說？』） 對曰：『適來相見了也。』（僧人回答：『剛才已經相見了。』） 曰：『相見底事作么生？』（趙州禪師說：『相見之後的事情如何？』） 其僧無對。（那個僧人無言以對。） 會曰：『第二上座，代參頭道看。』（趙州禪師說：『第二位上座，你代替參頭來說說看。』） 亦無對。（也沒有回答。） 會曰：『彼此相鈍置。』（趙州禪師說：『彼此都在互相耽誤。』） 其驗勘鋒機，又類南院。（他考驗人的鋒利機敏，又像南院慧颙禪師。） 慶曆六年，移住潭州云蓋山，以臨濟正脈付守端。（慶曆六年，他移居潭州云蓋山，將臨濟宗的正脈傳付給守端禪師。）
白雲端禪師
禪師名守端（Shou Duan），生於衡州葛氏（Ge Shi）（或說是周氏）。幼年擅長書法，不喜歡世俗生活，依茶陵郁公（Chaling Yu Gong）剃度出家。二十多歲時，參訪颙禪師（Yong Chanshi）（或說是鵬禪師）。颙禪師圓寂后，趙州禪師繼承了他的位置。趙州禪師一見到守端禪師就覺得他很奇特，常常和他徹夜長談。一天，趙州禪師忽然問：『上人的受業師是誰？』守端禪師回答：『是茶陵郁和尚。』趙州禪師說：『我聽說他過溪時有所領悟，作了一首偈頌非常奇特，你能記得嗎？』守端禪師立刻背誦道：『我有神珠一顆，日夜被塵羈鎖（或說是常被塵勞羈鎖），今朝塵盡光生，照破青山萬朵。』趙州禪師大笑起來，離開了。守端禪師驚愕地看著左右，整夜沒有睡著。第二天，他請求進入方丈室，請教這件事。當時正值新年，趙州禪師說：『你見到昨天晚上變成狐貍的人了嗎？』守端禪師說：『見到了。』趙州禪師說：『你有一點比不上他。』守端禪師非常驚訝，問：『為什麼這樣說？』趙州禪師說：『他喜歡別人笑，你害怕別人笑。』守端禪師於是大悟，在言下告辭，遍游各地。在廬山圓通訥禪師（Yuantong Ne Chanshi）那裡，圓通訥禪師見到他，自認為不如他。於是主持江州承天寺，名聲大振。又將承天寺讓給圓通訥禪師居住，自己住在東堂。當時守端禪師二十八歲，因為以前輩的身份將好的叢林讓給別人，責備自己很重，所以恭敬嚴肅地對待大眾，以公滅私。於是宗風大盛。
【English Translation】 English version 『Liang he hou zuo mo sheng?』 (What happens after two shouts?) The monk replied: 『Kan zhe lao heshang, zhao mang.』 (Look at this old monk, he's in a hurry.) Zhao Zhou said: 『Zhu zhang bu zai, qie zuo chi cha.』 (My staff is not here, let's sit down and have some tea.) Zhao Zhou asked the visiting monk: 『Bai ye dui yun, chao li he chu?』 (Fallen leaves piled up like clouds, where did you come from this morning?) The monk replied: 『Guanyin.』 (Guanyin.) Zhao Zhou said: 『Guanyin jiao gen xia yi ju, zuo mo sheng dao?』 (What is the phrase at the foot of Guanyin?) The monk replied: 『Shi lai xiang jian le ye.』 (We just met.) Zhao Zhou said: 『Xiang jian di shi zuo mo sheng?』 (What happens after meeting?) The monk had no reply. Zhao Zhou said: 『Di er shang zuo, dai can tou dao kan.』 (Second seat, speak on behalf of the head monk.) There was still no reply. Zhao Zhou said: 『Bi ci xiang dun zhi.』 (We are delaying each other.) His testing of sharpness and wit was similar to that of Nanyuan (Huiyong Chanshi). In the sixth year of Qingli, he moved to Yun Gai Mountain in Tanzhou and passed the orthodox lineage of Linji to Shouduan.
Chan Master Baiyun Duan
The Chan master's name was Shouduan (Shou Duan), born in Hengzhou to the Ge family (Ge Shi) (or Zhou family). He excelled in calligraphy as a child and disliked secular life. He was tonsured by Chaling Yu Gong. In his twenties, he visited Chan Master Yong (Yong Chanshi) (or Peng Chanshi). After Chan Master Yong passed away, Zhao Zhou inherited his position. As soon as Zhao Zhou saw Chan Master Shouduan, he found him remarkable and often talked with him all night. One day, Zhao Zhou suddenly asked: 『Who is your teacher?』 Chan Master Shouduan replied: 『Chaling Yu Gong.』 Zhao Zhou said: 『I heard that he had an enlightenment while crossing a stream and composed a very unique verse. Can you remember it?』 Chan Master Shouduan immediately recited: 『I have a divine pearl, locked by dust day and night (or often locked by worldly labor), today the dust is gone and the light is born, illuminating ten thousand green peaks.』 Zhao Zhou laughed and left. Chan Master Shouduan looked around in astonishment and did not sleep all night. The next day, he requested to enter the abbot's room to inquire about this matter. It was New Year's Day, and Zhao Zhou said: 『Did you see the person who turned into a fox last night?』 Chan Master Shouduan said: 『I saw him.』 Zhao Zhou said: 『You are inferior to him in one respect.』 Chan Master Shouduan was very surprised and asked: 『Why do you say that?』 Zhao Zhou said: 『He likes people to laugh, you are afraid of people laughing.』 Chan Master Shouduan then had a great enlightenment, bid farewell, and traveled everywhere. At Lushan, Chan Master Yuantong Ne (Yuantong Ne Chanshi) saw him and considered himself inferior to him. So he presided over Chengtian Temple in Jiangzhou, and his reputation spread far and wide. He then gave Chengtian Temple to Yuantong Ne to live in, and he himself lived in the East Hall. At that time, Chan Master Shouduan was twenty-eight years old. Because he gave the good monastery to others as a senior, he blamed himself heavily, so he treated the public with respect and seriousness, and extinguished selfishness for the sake of the public. Thus, the style of the sect flourished greatly.
振。未幾訥公厭閑寂。郡守至。自陳客情。太守惻然目端。端笑唯唯而已。明日昇座曰。昔法眼禪師。有偈曰。難難難。是遣情難。情盡圓明一顆寒。方便遣情猶不是。更除方便太無端。大眾且道。情作么生遣。喝一喝下座。負包去。一眾大驚。挽之不可。遂渡江。夏於五祖之閑房。舒州小剎。號法華。住持者如籠中鳥。不忘飛去。舒守聞端高風。欲以觀其人。移文請以居之。端欣然杖策來。衲子至無所容。士大夫賢之。遷居白雲海會。升座顧視曰。鼓聲未擊已前。山僧未登座之際。好個古佛樣子。若人向此薦得。可謂古釋迦不前。今彌勒不后。更聽三寸舌頭上。帶出來底。早已參差。須有辯參差眼。方救得完全。有么。乃曰。更與汝老婆。開口時。末上一句正道著。舉步時末上一步。正踏著。為什麼鼻孔不正。為尋常見鼻孔頑了。所以不肯發心。今日勸諸人。發卻去。良久曰一。便下座。其門風峻㧞如此。僧請問。慧超問法眼。如何是佛。曰汝是慧超。端作偈。示之曰。一文大光錢。買得個油糍。吃放肚裡了。當下便不饑。又問。僧問雲門。如何是透法身句。曰。北斗里藏身。端又作偈曰。九衢公子游花慣。未第貧儒感慨多。冷地看他人富貴。等閑無耐幞頭何。
贊曰。楊岐天縱神悟。善入遊戲三昧。喜勘驗
【現代漢語翻譯】 現代漢語譯本：振（Zhen）。不久，未幾訥公（Weiji Negong）厭倦了閑居寂寞。郡守到了，他向太守陳述自己的客居之情。太守同情地看著端（Duan）。端只是笑著應答。第二天升座說法，說：『過去法眼禪師（Fayan Chanshi）有偈語說：難啊難，最難是遣除情執。情執斷盡，圓明之心如寒冰般清澈。用方便法遣除情執尚且不對，更何況去除方便法，那就太荒謬了。』各位，你們說，情執該如何遣除？』說完，喝了一聲，便下座，背起行囊離去。眾人大驚，挽留不住。於是他渡江，夏天住在五祖寺的閑房裡。後來到了舒州（Shuzhou）的一座小寺廟，名叫法華寺（Fahua Si）。住持就像籠中鳥，不忘飛翔。舒州太守聽聞端的高尚品格，想看看他是什麼樣的人，便發文請他來主持寺廟。端欣然拄著枴杖前來。僧人多到寺廟都容納不下。士大夫們都認為他很賢能，於是他遷居到白雲海會寺（Baiyun Haihui Si）。升座說法時，他環顧四周說：『鼓聲未響之前，山僧我未登上法座之際，這是多麼好的古佛模樣。如果有人能在此處領悟，那就可以說是古釋迦（Gu Shijia）不前，今彌勒（Jin Mile）不后。再聽聽我這三寸舌頭上帶出來的東西，早已有了差別。必須要有辨別差別的眼力，才能完全救得回來。』有嗎？於是說：『再告訴你們，老太婆開口時，最後一句正道著。舉步時，最後一步正踏著。為什麼鼻孔不正？因為尋常見鼻孔頑固了，所以不肯發心。今天勸大家，發心吧。』停頓了很久，說了一聲『一』，便下座。他的門風如此嚴峻挺拔。有僧人請問，慧超（Huichao）問法眼（Fayan）：『如何是佛？』法眼說：『你就是慧超。』端作偈語，開示他說：『一文大光錢，買得個油糍。吃放肚裡了，當下便不饑。』又問，有僧人問雲門（Yunmen）：『如何是透法身句？』雲門說：『北斗里藏身。』端又作偈語說：『九衢公子游花慣，未第貧儒感慨多。冷地看他人富貴，等閑無耐幞頭何。』 贊曰：楊岐（Yangqi）天資聰穎，神悟超群，善於進入遊戲三昧。喜歡勘驗他人。
【English Translation】 English version: Zhen. Before long, Weiji Negong grew tired of his secluded life. The prefect arrived and explained his situation as a guest to the governor. The governor looked at Duan with sympathy. Duan simply smiled in response. The next day, he ascended the seat and said: 'In the past, Chan Master Fayan had a verse that said: Difficult, difficult, the most difficult is to relinquish emotional attachments. When emotional attachments are exhausted, the round and bright mind is as clear as cold ice. Using expedient means to relinquish emotional attachments is still not right, let alone removing expedient means, which would be too absurd.' Everyone, tell me, how should emotional attachments be relinquished?' After saying this, he shouted and descended from the seat, carrying his bag and leaving. The crowd was shocked and tried to stop him, but to no avail. So he crossed the river and spent the summer in a quiet room at the Fifth Ancestor Temple. Later, he went to a small temple in Shuzhou called Fahua Temple. The abbot was like a bird in a cage, never forgetting to fly away. The governor of Shuzhou heard of Duan's noble character and wanted to see what kind of person he was, so he sent a document inviting him to preside over the temple. Duan gladly came with his staff. There were so many monks that the temple could not accommodate them all. The scholar-officials all considered him virtuous, so he moved to Baiyun Haihui Temple. When he ascended the seat to preach, he looked around and said: 'Before the drum sounds, before I, the mountain monk, ascend the Dharma seat, what a good appearance of an ancient Buddha. If someone can understand this here, then it can be said that the ancient Shakyamuni does not precede, and the present Maitreya does not follow. Listen further to what comes out of my three-inch tongue, it is already different. One must have the eye to distinguish differences in order to completely save it.' Do you have it? Then he said: 'Let me tell you again, when the old woman opens her mouth, the last sentence is right on the mark. When you take a step, the last step is right on the mark. Why is the nostril not straight? Because you see the nostril as stubborn, so you are unwilling to arouse the aspiration. Today I advise everyone, arouse the aspiration.' After a long pause, he said 'One' and descended from the seat. His style was so strict and upright. A monk asked, Huichao asked Fayan: 'What is Buddha?' Fayan said: 'You are Huichao.' Duan composed a verse to instruct him, saying: 'One wen of Da Guang money, buys an oil cake. Eat it and put it in your belly, and you will not be hungry immediately.' Another monk asked Yunmen: 'What is the phrase that penetrates the Dharmakaya?' Yunmen said: 'Hide in the Big Dipper.' Duan also composed a verse saying: 'The young masters of Jiuqu are used to playing with flowers, and the poor scholars who have not passed the examination have many feelings. Watching others' wealth and honor coldly, what can one do with the turban indifferently?' Eulogy: Yangqi was naturally intelligent and had extraordinary spiritual insight. He was good at entering the samadhi of playfulness and liked to examine others.
衲子。有古尊宿之遺風。慶曆以來。號稱宗師。而白雲妙年俊辯。膽氣精銳。克肖前懿。至於應世。則唾涕名位。說法則蕩除知見。乃又逸格。如大溈之有寂子。玄沙之有琛公。臨濟法道未甚寂寥也。
禪林僧寶傳卷第二十八 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第二十九
宋明白庵居沙門 惠洪 撰
大通本禪師
禪師名善本。生董氏。漢仲舒之後也。其先家太康仲舒村。大父琪。父溫。皆官于穎。遂為穎人。初母無子。禱于佛像前。誓曰。得子必以事佛。即蔬食俄娠。及生本骨相秀異。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。辟榖學道。隱於筆工。然氣剛不屈。沉默白眼公卿。嘉祐八年。與弟善思。俱至京師。藉名顯聖地藏院。試所習為大僧。其師圓成律師惠揖者。謂人曰。本它日當有海內名。乃生我法中乎。圓成使聽習毗尼。隨喜雜華。夜夢見童子。如世所𦘕善財。合掌導而南。既覺曰。諸佛菩薩。加被我矣。其欲我南詢諸友乎。時圓照禪師。道振吳中。本徑造姑蘇。謁于瑞光。圓照坐定。特顧之。本默契宗旨。服勤五年。盡得其要。其整頓提撕之綱。研練差別之智。縱橫舒捲。度越前規。一時輩流
【現代漢語翻譯】 現代漢語譯本：這些雲遊僧人具有古代高僧的遺風。自慶曆年間以來，他們就被尊稱為宗師。其中，白雲和尚年輕有為，才思敏捷，膽識過人，精明強幹，完全繼承了前人的優秀品質。至於處世方面，他們輕視名利，視如唾沫；說法時，則徹底掃除人們的知見執著。他們的風格又超凡脫俗，就像大溈山有寂子和尚，玄沙師備禪師有琛公和尚一樣。臨濟宗的法脈因此沒有顯得過於寂寞冷清。
《禪林僧寶傳》卷第二十八 《卍新續藏》第79冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第二十九
宋朝明白庵的沙門惠洪撰寫
大通本禪師（Datong Ben Chanshi）
禪師名叫善本（Shanben），是董氏家族的人，漢朝仲舒（Zhongshu）的後代。他的祖先居住在太康縣的仲舒村。祖父琪（Qi），父親溫（Wen），都在穎州做官，於是成爲了穎州人。起初，他的母親沒有孩子，便在佛像前祈禱，發誓說：『如果能得到兒子，一定讓他侍奉佛。』於是開始吃素，不久就懷孕了。等到善本出生，他的骨骼相貌非常秀美奇異。剛滿一歲就成了孤兒。母親在叔祖玠（Jie）的家中撫養他。長大后，他博學多才，品行高潔。母親去世后，他哀傷過度，無意于做官，於是開始斷食修道，隱居在製作毛筆的工匠中。但他性格剛強不屈，沉默寡言，對公卿顯貴不屑一顧。嘉祐八年，他與弟弟善思（Shansi）一同前往京師，在顯聖地藏院（Xiansheng Dizangyuan）出家，通過考試成爲了大僧。他的老師，圓成律師惠揖（Yuancheng Lushi Huiyi），對人說：『善本將來必定會名揚天下，成為我佛門中的棟樑之才啊！』圓成讓善本學習毗尼（Vinaya，戒律），隨喜《雜華經》（Zahua Jing）。晚上，善本夢見一個童子，就像世俗所畫的善財童子（Sudhana），合掌引導他向南走。醒來后，他說：『諸佛菩薩在加持我啊！他們是想讓我去南方拜訪各位善知識吧！』當時，圓照禪師（Yuanzhao Chanshi）的道風遠播吳中。善本直接前往姑蘇，拜見圓照禪師于瑞光寺（Ruiguang Si）。圓照禪師入座后，特別關注他。善本默默地領悟了禪宗的宗旨，勤奮地侍奉了五年，完全掌握了其中的要領。他整頓綱紀，提升警覺，研究差別之智，縱橫舒捲，超越了前人的規範，一時之間，同輩之人都難以望其項背。
【English Translation】 English version: These wandering monks possessed the legacy of ancient eminent monks. Since the Qingli era, they have been revered as masters. Among them, Baoyun (Baoyun) was young and promising, quick-witted, courageous, and astute, fully inheriting the excellent qualities of his predecessors. As for dealing with the world, they despised fame and fortune, treating them like spit; when expounding the Dharma, they thoroughly swept away people's attachments to knowledge and views. Their style was also extraordinary, just like Jizi (Jizi) at Mount Dawei (Dawei Shan) and Chen Gong (Chen Gong) of Xuansha Shibei (Xuansha Shibei). Therefore, the Dharma lineage of the Linji (Linji) sect did not appear too desolate.
The Twenty-eighth Volume of the Biographies of Monks and Treasures in the Chan Forest The 79th Volume of the Newly Continued Collection No. 1560, Biographies of Monks and Treasures in the Chan Forest
The Twenty-ninth Volume of the Biographies of Monks and Treasures in the Chan Forest
Written by Huìhóng (Huihong), a Shramana of Mingbai Hermitage in the Song Dynasty
Chan Master Datong Ben (Datong Ben Chanshi)
The Chan Master's name was Shanben (Shanben), and he belonged to the Dong family, a descendant of Zhongshu (Zhongshu) of the Han Dynasty. His ancestors lived in Zhongshu Village in Taikang County. His grandfather Qi (Qi) and father Wen (Wen) both served as officials in Yingzhou, thus becoming people of Yingzhou. Initially, his mother had no children, so she prayed before a Buddha statue, vowing: 'If I can have a son, I will surely have him serve the Buddha.' Then she began to eat vegetarian food, and soon she became pregnant. When Shanben was born, his bones and appearance were very beautiful and extraordinary. He became an orphan at the age of one. His mother raised him in the home of his uncle-grandfather Jie (Jie). When he grew up, he was learned and virtuous. After his mother passed away, he grieved excessively and had no intention of becoming an official. So he began to practice Taoism by abstaining from grains, and lived in seclusion among the craftsmen who made writing brushes. But he was strong and unyielding in character, silent and indifferent to high officials. In the eighth year of Jiayou, he and his younger brother Shansi (Shansi) went to the capital together, became monks at Xiansheng Dizang Monastery (Xiansheng Dizangyuan), and passed the examination to become a senior monk. His teacher, Vinaya Master Yuancheng Huiyi (Yuancheng Lushi Huiyi), said to people: 'Shanben will surely become famous throughout the country in the future and become a pillar of my Buddhist order!' Yuancheng had Shanben study the Vinaya (Vinaya, monastic rules) and rejoice in the Avatamsaka Sutra (Zahua Jing). At night, Shanben dreamed of a boy, like the Sudhana (Sudhana) depicted in the world, guiding him southward with his palms together. When he woke up, he said: 'The Buddhas and Bodhisattvas are blessing me! They want me to visit all the good teachers in the South!' At that time, Chan Master Yuanzhao's (Yuanzhao Chanshi) reputation was widespread in Wuzhong. Shanben went directly to Gusu and visited Chan Master Yuanzhao at Ruiguang Temple (Ruiguang Si). After Chan Master Yuanzhao took his seat, he paid special attention to him. Shanben silently understood the principles of Chan Buddhism, diligently served for five years, and fully grasped the essentials. He rectified the discipline, enhanced vigilance, studied the wisdom of differentiation, and surpassed the norms of his predecessors in all directions. For a time, his peers could hardly catch up with him.
。無出其右。圓照倚之。以大其家。以季父事圓通秀公。秀住廬山棲賢。出入臥內。如寂子之於東寺。元豐七年春。絕九江游淮山。遍禮祖塔。眷浮山巖叢之勝。有終焉志。遂居太守巖。久之出世。住婺州雙林六年。浙東道俗追崇。至謂傅大士復生。移住錢塘凈慈。繼圓照之後。食堂日千餘口。仰給於檀施。而供養莊嚴之盛。游者疑在諸天(或云西天)。時號大小本 神考(或作哲宗)聞其名。有詔住上都法雲寺賜。號大通禪師。又繼圓通之後。本玉立孤峻。儼臨清(或云千眾)眾。如萬山環天柱。讓其高寒。然精粗與眾共。未嘗以言徇物。以色假人。王公貴人。施捨日填門。廈屋萬礎。塗金鏤碧。如地涌寶坊。住八年。請于 朝。愿歸老於西湖之上。詔可。遂東還。庵龍山崇德。杜門卻掃。與世相忘。又十年。天下愿見。而不可得。獨與法子思睿俱。睿與余善。為予言其平生。曰。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。所至見盡佛菩薩行立之像。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。閱世七十有五(或三)
【現代漢語翻譯】 現代漢語譯本 沒有人能超過他。圓照禪師依靠他來光大自己的宗門。他像對待叔父一樣侍奉圓通秀公（圓通秀禪師）。秀公住在廬山棲賢寺，本禪師可以自由出入他的臥室，就像寂子禪師之於東寺一樣。元豐七年春天，本禪師離開九江，遊歷淮山，遍禮各處祖師塔。他喜愛浮山巖叢的優美景色，有在此終老的想法，於是住在太守巖。很久之後，他開始主持寺院，在婺州雙林寺住了六年。浙東的僧俗都非常推崇他，甚至說他是傅大士（南北朝時期的居士，被認為是彌勒菩薩的化身）轉世。後來他移居到錢塘凈慈寺，接替圓照禪師的位置。每天吃飯的人有一千多人，全靠信徒的佈施供養。寺院的供養和裝飾非常盛大，遊覽的人懷疑這裡是諸天（天界，佛教宇宙觀中的神居住的地方）（或者說是西天）。當時人們稱他為大小本禪師。神考（或作哲宗，宋哲宗趙煦）聽說了他的名聲，下詔讓他住持上都法雲寺，賜號大通禪師。他又接替了圓通禪師的位置。本禪師像玉一樣挺拔孤高，莊嚴地面對大眾（或說千眾），就像萬山環繞天柱峰一樣，讓人感到高不可攀。然而，他在生活細節上與大眾一樣，從不以言語來遷就外物，也不用外表來偽裝自己。王公貴人每天的施捨都堆滿了門，建造的房屋有上萬間，塗上金漆，雕刻著精美的圖案，就像從地裡涌出的寶坊一樣。住了八年後，他向朝廷請求，希望能回到西湖邊養老。皇帝下詔同意。於是他向東返回，在龍山崇德庵隱居，閉門謝客，與世隔絕。又過了十年，天下人都希望能見到他，但卻無法如願。只有他的弟子思睿與他在一起，思睿與我關係很好，他告訴我本禪師的生平。他說：『主持寺院三十年，我從未笑過，但閑居的時候，卻經常拍手大笑。』我問他原因，他說：『不莊重恭敬，怎麼能帶領大眾？我以前是叢林（指寺院）的住持，所以要勉強自己這樣做，這並不是我真正的性格。』他所到之處，見到所有佛菩薩的畫像，都不敢坐在伊蒲塞（近事男，受過五戒的男居士）的座位上吃飯。名字不好的食物也不吃。他真誠恭敬，防止內心產生邪念，遠離過錯，就像這樣。大觀三年十二月甲子日，他彎曲三個手指，對身邊的人說：『只有三天了。』果然去世了。有奇異的鳥在庭院裡盤旋鳴叫著離去。他的全身被安放在上方的塔中。享年七十五歲（或說七十三歲）。
【English Translation】 English version None could surpass him. Yuanzhao relied on him to expand his lineage. He served Yuantong Xiugong (Zen Master Yuantong Xiu) as he would his own uncle. Xiu lived at Qixian Temple on Mount Lu, and Ben could freely enter and exit his chambers, like Jizi at Dong Temple. In the spring of the seventh year of Yuanfeng, Ben left Jiujiang, traveled to Mount Huai, and paid respects at the pagodas of various patriarchs. He admired the beautiful scenery of the rock formations on Mount Fu, and had the idea of spending his remaining years there, so he resided at Taishou Rock. After a long time, he began to preside over temples, living at Shuanglin Temple in Wuzhou for six years. The monks and laypeople of eastern Zhejiang greatly revered him, even saying that he was the reincarnation of Fudaishi (a lay Buddhist of the Northern and Southern Dynasties, considered an incarnation of Maitreya Bodhisattva). Later, he moved to Jingci Temple in Qiantang, succeeding Yuanzhao. More than a thousand people ate there every day, all supported by the donations of believers. The offerings and decorations of the temple were very grand, and visitors suspected that this was the realm of the heavens (the realm of gods in Buddhist cosmology) (or the Western Paradise). At that time, people called him Great and Small Ben. Emperor Shenzong (or Emperor Zhezong, Zhao Xu of the Song Dynasty) heard of his reputation and issued an edict for him to reside at Fayun Temple in the capital, bestowing upon him the title of Zen Master Datong. He also succeeded Yuantong. Zen Master Ben was as upright and solitary as jade, solemnly facing the assembly (or thousands of people), like Mount Tianzhu surrounded by ten thousand mountains, making people feel that he was high and unattainable. However, he lived the same as the masses in the details of life, never accommodating external things with words, nor using appearances to deceive people. The daily donations of princes and nobles piled up at the door, and tens of thousands of houses were built, painted with gold and carved with exquisite patterns, like a treasure pagoda emerging from the ground. After living there for eight years, he requested the court to allow him to return to the West Lake to retire. The emperor issued an edict agreeing. So he returned east and lived in seclusion at Chongde Hermitage on Mount Long, closing his doors to guests and isolating himself from the world. After another ten years, the world hoped to see him, but could not fulfill their wish. Only his disciple Sirui was with him, and Sirui was on good terms with me, and he told me about Zen Master Ben's life. He said, 'Presiding over the temple for thirty years, I never laughed, but when I was in seclusion, I often clapped my hands and laughed.' I asked him the reason, and he said, 'Without solemnity and respect, how can I lead the masses? I used to be the abbot of the monastery (referring to the temple), so I had to force myself to do so, which was not my true nature.' Wherever he went, seeing all the images of Buddhas and Bodhisattvas, he dared not sit in the seat of the Upasaka (a male lay Buddhist who has taken the five precepts) to eat. He also did not eat food with bad names. He was sincere and respectful, preventing evil thoughts from arising in his heart, and staying away from faults, like this. 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.' He indeed passed away. A strange bird hovered and chirped in the courtyard before leaving. His whole body was placed in the pagoda above. He lived to the age of seventy-five (or seventy-three).
。坐四十有五夏。
贊曰。本出雲門之後。望雪竇為四世嫡孫。平居作止。直視不瞬。及其升堂演唱。則左右顧。如象王迴旋。學者多自此悟入。方其將終之夕。越僧夢本歸兜率天。味其為人。居處服玩。行己利物。日新其德。不置之諸天。尚何之哉。
報本元禪師
禪師名慧元。生倪氏。潮陽人也。垂髫嶷然。群兒劇於前。袖手趺坐而已。父母商略曰。兒材地如此。寧堪世用。意事佛僧。可耳。元聞之。即前拜辭。依城南精舍。誦法華經。年十九。剃落受具。遊方至京師。華嚴圓明法師者。見而異之。曰。上人齒少。自何至此。所求何事。曰。慧元南海來。無他來唯求佛法。圓明笑曰。王城利聲捷徑。酒色樊籠。橫目爭奪。日有萬緒。昔大通智勝佛。十劫坐道場。佛法猶不現前。此中寧有佛法乎。佛法俱在南方也。元乃自洛京。游襄漢。遍歷名山。所至親近知識。然俱無所解悟。治平三年春。至黃龍。時南禪師。來自積翠。龍眾如蟻慕而集。元每坐下板。輒自引手反覆。視之。曰寧有道理。而云似佛手。知吾家揭陽。而乃復問。生緣何處乎。久而頓釋其疑。即日發去。凞寧元年入吳。住吳江壽聖寺。遣僧造黃龍。投嗣法書。南公視其款識。未發。謂來僧曰。汝亟還。令元自來。僧反命。元輟住持
【現代漢語翻譯】 現代漢語譯本： 坐禪四十五個夏天。
讚語說：他出自雲門宗之後，被雪竇禪師視為第四代嫡孫。平時生活起居，總是目光正直，不眨眼睛。等到升座說法時，則左右環顧，如同象王迴旋。許多學人因此開悟。在他將要圓寂的晚上，有越地的僧人夢見他迴歸兜率天（佛教欲界六天之一，彌勒菩薩的居所）。品味他這個人，居住的地方，穿戴的服飾，所作所為都利益眾生，每天都在增長他的德行。不把他安置在諸天，又能安置在哪裡呢？
報本元禪師（Huiyuan）
禪師名慧元（Huiyuan），出生于倪氏家族，是潮陽人。小時候就顯得與衆不同，其他孩子在前面玩耍，他卻袖著手，盤腿坐著。他的父母商量說：『這孩子的天賦如此，恐怕不適合世俗的用途。我看他適合做和尚。』慧元（Huiyuan）聽了，就上前拜別父母，到城南的精舍，誦讀《法華經》。十九歲時，剃度受戒。後來遊歷四方，到了京師。華嚴圓明法師見到他，覺得他很特別，問道：『上人年紀輕輕，從哪裡來？所求何事？』慧元（Huiyuan）回答說：『慧元（Huiyuan）從南海來，沒有別的目的，只是來求佛法。』圓明法師笑著說：『王城裡到處都是追逐名利的捷徑，酒色是束縛人的牢籠，人們橫眉怒目，爭奪不休，每天都有無數的煩惱。過去大通智勝佛（Mahābhijñājñānābhibhū），在道場坐了十劫，佛法尚且沒有顯現，這裡哪裡會有佛法呢？佛法都在南方啊。』於是慧元（Huiyuan）從洛陽出發，遊歷襄漢一帶，走遍名山，所到之處都親近善知識，然而始終沒有開悟。治平三年春天，到達黃龍山。當時南禪師從積翠庵來到這裡，黃龍山的僧眾像螞蟻一樣聚集而來。慧元（Huiyuan）每次坐在禪床上，總是自己抬起手，反覆觀看，說：『難道這裡面有什麼道理嗎？』又說這手好像佛手。南禪師知道他是揭陽人，卻又問他：『生在什麼地方？』過了很久，慧元（Huiyuan）才頓然解開了疑惑。當天就離開了。熙寧元年，慧元（Huiyuan）進入吳地，住在吳江的壽聖寺，派僧人到黃龍山，送上嗣法書。南禪師看了書上的署名，沒有打開，對來僧說：『你趕快回去，讓慧元（Huiyuan）親自來。』僧人回去稟告，慧元（Huiyuan）於是停止了主持寺院的工作。
【English Translation】 English version: He sat in meditation for forty-five summers.
The eulogy says: He came from the lineage of Yunmen, and was regarded by Xue Dou as the fourth-generation direct descendant. In his daily life, his gaze was always upright and unwavering. When he ascended the platform to preach, he would look around, like an elephant king turning its head. Many students attained enlightenment through this. On the night he was about to pass away, a monk from Yue dreamed that he returned to Tushita Heaven (one of the six heavens of the desire realm in Buddhism, the abode of Maitreya Bodhisattva). Tasting his character, his dwelling place, his clothing, and his actions all benefited sentient beings, and his virtue increased daily. If he is not placed in the heavens, where else could he be placed?
Chan Master Baoben Yuan (Huiyuan)
The Chan Master's name was Huiyuan, born into the Ni family, a native of Chaoyang. As a child, he was remarkably different. While other children played in front of him, he would fold his hands and sit in meditation. His parents discussed, saying, 'This child's talent is such that he is probably not suitable for worldly pursuits. I think he is suitable to be a monk.' Huiyuan heard this, and immediately bid farewell to his parents, going to the Jing She (精舍) south of the city to recite the Lotus Sutra. At the age of nineteen, he was tonsured and received the full precepts. Later, he traveled around, arriving in the capital. The Dharma Master Huayan Yuanming saw him and thought he was special, asking, 'Young man, where do you come from? What do you seek?' Huiyuan replied, 'Huiyuan comes from the South Sea, with no other purpose than to seek the Buddha Dharma.' Dharma Master Yuanming smiled and said, 'The royal city is full of shortcuts to pursue fame and profit, and the pleasures of wine and sex are like a cage. People glare at each other, fighting endlessly, with countless troubles every day. In the past, the Buddha Mahābhijñājñānābhibhū sat in the Bodhimanda for ten kalpas, yet the Buddha Dharma did not manifest. How can there be Buddha Dharma here? The Buddha Dharma is all in the South.' So Huiyuan set out from Luoyang, traveling through the Xianghan area, visiting famous mountains, and approaching knowledgeable teachers wherever he went, but he never attained enlightenment. In the spring of the third year of Zhiping, he arrived at Huanglong Mountain. At that time, Chan Master Nan came here from Jicui Temple, and the monks of Huanglong Mountain gathered like ants. Every time Huiyuan sat on the meditation bed, he would raise his hand and look at it repeatedly, saying, 'Is there some principle in this?' He also said that this hand looked like the Buddha's hand. Chan Master Nan knew that he was from Jieyang, but still asked him, 'Where were you born?' After a long time, Huiyuan suddenly resolved his doubts. He left that very day. In the first year of Xining, Huiyuan entered Wu, residing at Shousheng Temple in Wujiang, and sent a monk to Huanglong Mountain to deliver a letter of Dharma succession. Chan Master Nan looked at the signature on the letter, but did not open it, saying to the visiting monk, 'Hurry back and tell Huiyuan to come himself.' The monk returned and reported, so Huiyuan stopped presiding over the temple.
事。䇿杖而來次南昌。見寶覺禪師出世說法。知南公已化逾月。乃復還吳中。道俗師尊之。又延住崑山慧嚴院。十年。嘗夜舟歸自霅川。𡨥劫舟。舟人驚怖。不知所出。元安坐徐曰。錢帛皆施汝。人命不可枉用。寇因背去。元祐四年。住承天萬壽寺。眾益盛。躬自持缽至湖。湖人曰。師到處為家。何苦獨愛姑蘇乎。固留不使還。蘇人聞之。爭持棰杖。嘩入湖曰。何為奪我邦善知識。政當見還否。則有死而已。元怡然不吝情去留。曰吾任緣耳。相守彌月。蘇人食盡乃去。竟為湖人所有。住報本禪院六年。十一月十六日。升座說偈曰。五十五年夢幻。身東西南北孰為親。白雲散盡千山外。萬里秋空片月新。言訖而化。時右司陳公瓘瑩中在湖。親見其事。元脅不至席三十年。平生規法南禪師作止者。唯元克肖之。遺言葬于峴山之陽。門弟子元正有才辯。問。何獨念峴山乎。元曰。他日可建寺。后三十年元道契太師楚國公。公為請于 朝。詔謚證悟禪師。塔曰定應。有 旨特建顯化寺。歲度僧。以嚴香火雲。
禾山普禪師
禪師名德普。綿州蒲氏子。少尚氣節。博觀有卓識。見富樂山靜禪。師合爪作禮曰。此吾師也。靜與語奇之。攜歸山中。陰察之。其作止類老頭陀。靜曰。此子賦性豪縱。不受控御。而能折節。
【現代漢語翻譯】 現代漢語譯本： 事畢，元安禪師拄著枴杖來到南昌，得知寶覺禪師正在開壇說法，也得知南公（指南泉普愿禪師）已經圓寂一個多月了，於是又返回吳中，受到當地僧俗的尊敬和推崇。後來，他應邀住持崑山慧嚴院十年。有一次，他夜裡乘船從霅川返回，遇到了劫船的強盜，船上的人都驚恐萬分，不知如何是好。元安禪師安然端坐，緩緩地說：『錢財布帛都可以給你們，但人命不可枉殺。』強盜因此背離而去。元祐四年，元安禪師住持承天萬壽寺，僧眾更加興盛。他親自持缽到湖州化緣，湖州人說：『禪師到處為家，何必只偏愛姑蘇呢？』堅決挽留不讓他回去。蘇州人聽說后，爭相拿著棍棒，喧鬧著涌入湖州說：『為什麼要搶奪我們蘇州的善知識？一定要歸還，否則就拚死一戰。』元安禪師怡然自得，不吝惜去留，說：『我一切隨緣。』雙方相持了一個多月，蘇州人的糧食吃盡了才離開。最終元安禪師歸湖州人所有，住持報本禪院六年。十一月十六日，元安禪師升座說法，說了偈語：『五十五年如夢幻，身處東西南北哪有親？白雲散盡千山外，萬里秋空一片新月。』說完就圓寂了。當時右司陳瓘（字瑩中）在湖州，親眼見證了這件事。元安禪師三十年脅不至席，平生所遵循的規矩法度都是傚法南泉禪師的所作所為，只有元安禪師能夠完全做到。他遺言葬于峴山的南面。他的弟子元正很有才辯，問道：『為什麼唯獨要葬在峴山呢？』元安禪師說：『將來可以在那裡建寺。』後來三十年，元道契合了太師楚國公的意願，楚國公向朝廷請求，朝廷下詔謚號為證悟禪師，塔名為定應。有皇帝的旨意特別建造顯化寺，每年允許度僧，以莊嚴香火。
禾山普禪師
禪師法名德普，是綿州蒲氏之子。年輕時崇尚氣節，博覽群書，很有見識。他見到富樂山靜禪師，合掌作禮說：『這就是我的老師啊。』靜禪師與他交談后，覺得他很奇特，便帶他回山中，暗中觀察他。他的行為舉止像個老修行。靜禪師說：『這個孩子天性豪放不羈，不受約束，卻能約束自己。』
【English Translation】 English version: After this, Chan Master Yuan'an came to Nanchang with a staff. He learned that Chan Master Baojue was expounding the Dharma and that Nanquan (referring to Chan Master Nanquan Puyuan) had passed away more than a month ago. So he returned to Wuzhong, where he was respected and revered by both monks and laypeople. Later, he was invited to reside at Huiyan Monastery in Kunshan for ten years. Once, he was returning from Zhachuan by boat at night when they encountered robbers. The boatmen were terrified and didn't know what to do. Chan Master Yuan'an sat calmly and slowly said, 'You can have all the money and silk, but you must not take lives unjustly.' The robbers then turned away. In the fourth year of Yuanyou, Chan Master Yuan'an resided at Chengtian Wanshou Monastery, and the monastic community flourished even more. He personally carried his alms bowl to Lake Tai to beg for food. The people of Lake Tai said, 'The master makes his home wherever he goes, why must he only favor Gusu?' They insisted on keeping him and wouldn't let him return. When the people of Suzhou heard about this, they rushed to Lake Tai with sticks and clubs, shouting, 'Why are you stealing our good teacher from Suzhou? You must return him, or we will fight to the death!' Chan Master Yuan'an was calm and unconcerned about staying or leaving, saying, 'I will let fate decide.' They confronted each other for over a month until the people of Suzhou ran out of food and left. In the end, Chan Master Yuan'an remained with the people of Lake Tai and resided at Baoben Monastery for six years. On the sixteenth day of the eleventh month, Chan Master Yuan'an ascended the Dharma seat and spoke a verse: 'Fifty-five years like a dream, where is there kinship in the east, west, south, and north? The white clouds have scattered beyond a thousand mountains, in the vast autumn sky, a sliver of a new moon.' After speaking, he passed away. At that time, Chen Guan (zi Yingzhong), the Right Secretary, was in Lake Tai and personally witnessed this event. Chan Master Yuan'an did not lie down to sleep for thirty years. The rules and practices he followed throughout his life were modeled after Chan Master Nanquan, and only Chan Master Yuan'an was able to fully emulate him. His last words were to be buried on the south side of Xian Mountain. His disciple Yuanzheng, who was very talented and eloquent, asked, 'Why only Xian Mountain?' Chan Master Yuan'an said, 'A monastery can be built there in the future.' Thirty years later, Yuan Daoqi aligned with Grand Tutor Duke of Chu, who petitioned the court. The court issued an edict posthumously naming him Chan Master Zhengwu, and the stupa was named Dingying. An imperial decree was issued to specially build Xianhua Monastery, and monks were allowed to be ordained annually to maintain the incense offering.
Chan Master He Shan Pu
Chan Master's Dharma name was Depu, and he was the son of the Pu family of Mianzhou. In his youth, he admired integrity and was well-read with great insight. When he saw Chan Master Jing of Fule Mountain, he put his palms together and bowed, saying, 'This is my teacher.' Chan Master Jing spoke with him and found him remarkable, so he took him back to the mountain and secretly observed him. His behavior was like that of an old ascetic. Chan Master Jing said, 'This child is naturally unrestrained and unruly, but he is able to restrain himself.'
杵臼炊爨間。以事眾為務。是為希有。年十八得度受具。秀出講席。解唯識起信論。兩川無敢難詰者。號義虎。罪圭峰疏義多臆識。擿其失處。誡學者不可信。老師皆數之。曰。圭峰清涼國師所印可。汝敢雌黃。蚍蜉撼樹之論。汝今是矣。普嘆曰。學者以名位惑久矣。清涼圭峰非有四目八臂也。奈何甘自退屈乎。佛法其微矣。此其兆也。時惟勝禪師還自江西。呂大防微仲。由龍圖閣直學士。出鎮成都。執弟子禮。日夕造謁(或室)。普衣禪者衣。竊聽其議終日。一不能曉。歸臥看屋樑。曰。勝昔嘗業講有聲。呂公世所謂賢者。相與酬酢。敬信如此。而吾乃不信。可乎。然所疑未解。坐寡聞也。乃出蜀。至荊州金鑾。夜與一衲。偶忘其名。衲見了山情庵主。普聞其飽參。問之曰。經論何負禪宗。而長老多譏呵之耶。衲曰。以其是識情義理。思想邊量。非能發聖得道。脫有得道發聖者。皆藉之以為緣耳。儻不因自悟。唯經論是仗。則能讀能知。能見解者。皆證聖成道去矣。寧尚與仆輩。俯仰耶。唯以死語是所知障。故祖師西來也(一本云。故明祖師西來之意也)。如經言。一切眾生本來成佛。汝信之乎。對曰。世尊之語。豈敢不信。衲曰。既信矣。則尚何區區遠來乎。對曰。吾聞禪宗有別傳法。故來耳。衲笑曰。是則未信
【現代漢語翻譯】 現代漢語譯本 在廚房裡忙碌，以服務大眾為己任，這是非常難得的。十八歲時剃度受具足戒，在講席上表現出色，精通《唯識論》和《起信論》，四川地區沒有人敢於質疑他，因此被稱為『義虎』。他批評圭峰禪師的疏解有很多是主觀臆斷，指出其中的錯誤之處，告誡學人不可輕信。他的老師們都責備他，說：『圭峰是清涼國師所認可的，你竟然敢隨意評判，簡直是螞蟻撼樹！你現在就是這樣。』普嘆息道：『學人被名位迷惑很久了。清涼和圭峰又不是長著四隻眼睛八條胳膊，為什麼甘願自己退縮呢？佛法衰微的徵兆啊！』 當時惟勝禪師從江西回來，呂大防（字微仲），以龍圖閣直學士的身份，出任成都的地方長官，以弟子之禮對待惟勝禪師，早晚都去拜訪（有時在禪房裡）。普穿著禪者的衣服，偷偷地聽他們的談話，整天都不能理解。回家后躺著看屋樑，說：『惟勝過去也曾以講學聞名，呂公是世人所稱道的賢人，他們互相酬答，如此敬重信任，而我卻不相信，這可以嗎？』然而，心中的疑惑沒有解開，是因為自己見識太少了。於是離開四川，到達荊州金鑾寺，晚上與一位僧人（偶然忘記了他的名字）相遇。那位僧人見了山情庵主，聽說普已經飽參，問他說：『經論有什麼對不起禪宗的地方，而長老們大多要批評呵斥它呢？』 僧人說：『因為經論是識情義理，是思想的邊際衡量，不能夠啓發聖智，證得道果。即使有因此而得道開悟的人，也都是藉助經論作為一種因緣罷了。如果不是因為自己開悟，僅僅依靠經論，那麼能讀能知，能見解的人，都證聖成道去了，哪裡還用得著和我們這些人，在這裡俯仰呢？只是因為把死板的語言文字當作是所知障，所以祖師才西來的（一本作：所以才明白祖師西來的意義）。』 例如經中說：『一切眾生本來成佛』，你相信嗎？普回答說：『世尊的話，我怎麼敢不相信呢？』僧人說：『既然相信了，那又何必區區地遠道而來呢？』普回答說：『我聽說禪宗有別傳的法門，所以才來的。』僧人笑著說：『那就是還沒有相信啊！』
【English Translation】 English version He diligently worked in the kitchen, making serving the community his priority, which was rare. At the age of eighteen, he was ordained and received the full precepts. He excelled in lectures, mastering the Yogacara (Vijnanavada, Consciousness-only school) and the Awakening of Faith (Mahayana Buddhism treatise). No one in the Sichuan region dared to challenge him, hence he was called 'Tiger of Doctrine'. He criticized Guifeng's (Zongmi, a prominent Chan Buddhist monk) commentaries for being largely subjective and pointed out their errors, warning students not to blindly believe them. His teachers rebuked him, saying, 'Guifeng was approved by National Teacher Qingliang (澄觀, also known as Chengguan), how dare you criticize him? It's like an ant trying to shake a tree! That's what you're doing.' Pu sighed, 'Scholars have long been deluded by fame and position. Qingliang and Guifeng don't have four eyes and eight arms. Why willingly belittle yourselves? This is a sign of the decline of the Buddha-dharma!' At that time, Wei Sheng (禪師, Zen Master) returned from Jiangxi. Lü Dafang (呂大防, courtesy name Weizhong), as a Bachelor of the Dragon Pavilion, was appointed as the local governor of Chengdu. He treated Wei Sheng with the respect of a disciple, visiting him morning and evening (sometimes in his room). Pu, dressed in the clothes of a Zen practitioner, secretly listened to their conversations, but couldn't understand them all day. Returning home, he lay down and looked at the roof beams, saying, 'Wei Sheng used to be famous for his lectures, and Lord Lü, whom the world calls a wise man, interacts with him with such respect and trust, yet I don't believe. Is that acceptable?' However, his doubts remained unresolved, due to his limited knowledge. So he left Sichuan and arrived at Jinluan Temple in Jingzhou. At night, he met a monk (he accidentally forgot his name). The monk, having met the Abbot of Shanqing Hermitage, heard that Pu had deeply engaged in Zen practice, and asked him, 'What has the sutras and shastras done to offend Zen, that the elders mostly criticize and scold them?' The monk said, 'Because the sutras and shastras are about intellectual understanding, reasoning, and conceptual measurements, they cannot inspire wisdom and attain enlightenment. Even if someone attains enlightenment through them, it's only by using them as a condition. If one doesn't awaken on their own and relies solely on the sutras and shastras, then those who can read, know, and understand would all attain enlightenment and become saints. Why would they still need to bow and scrape with us? It's just that they regard rigid language as an obstacle to knowledge, which is why the Patriarch came from the West (one version says: which is why the meaning of the Patriarch's coming from the West is clear).' For example, the sutra says, 'All beings are inherently Buddhas,' do you believe it?' Pu replied, 'The words of the World-Honored One, how dare I not believe?' The monk said, 'Since you believe it, then why bother coming from afar?' Pu replied, 'I heard that Zen* has a separate transmission, so I came.' The monk laughed and said, 'Then you don't believe it!'
。非能信也。普曰。其病安在。衲曰。積翠南禪師出世久。子見之。不宜后。見則當使汝疾有廖矣。普即日遂行。以熙寧元年至黃龍。問。阿難問迦葉。世尊付金襕外。傳何法。迦葉呼阿難。阿難應諾。迦葉曰。倒卻門前剎竿著。意旨如何。南公曰。上人出蜀。曾到玉泉否。曰曾到。又問曾掛搭否。曰。一夕便發。南公曰。智者道場。關將軍打供。與結緣幾時。何妨。普默然良久。理前問。南公俯首。普趨出大驚曰。兩川義虎。不消此老一唾。八年秋。游螺川。待制劉公沆。請住慧云禪院七年。遷住禾山十有二年。元祐五年十二月二十五日。謂左右曰。諸方尊宿死。叢林必祭。吾以為徒虛設。吾若死。汝曹當先祭。乃令從今辦祭。眾以其老。又好戲語。復曰。和尚幾時遷化。曰。汝輩祭絕即行。於是幃寢堂。坐普其中。置祭讀文。跪揖上食。普飲餐自如。自門弟子。下及莊力。日次為之。至明年元日祭絕。曰。明日雪晴乃行。至時晴忽雪。雪止普安坐。焚香而化。閱世六十有七。坐四十九夏。全身塔于寺之左。
贊曰。初云庵自九峰至廬山。諸方禪者畢集門下。雜還多英俊。而云庵嘗斂眉曰。法道乃今而後。未可知也。有問其意。曰。先師在黃檗。眾不滿百。而明眼輩幾半。今雖三倍當時。然才一兩人耳。余時
【現代漢語翻譯】 現代漢語譯本 並非因為不能相信。普禪師問：『他的病在哪裡？』 衲禪師說：『積翠南禪師出世很久了，你見見他，不宜拖延。見了之後，你的病大概就能痊癒了。』 普禪師當天就動身了。熙寧元年到達黃龍，問道：『阿難問迦葉，世尊交付金襕袈裟之外，還傳了什麼法？』 迦葉呼喚阿難，阿難應諾。迦葉說：『倒掉門前的剎竿。』意旨如何？ 南公說：『上人從四川出來，曾經到過玉泉寺（地名）嗎？』 普禪師說：『曾經到過。』 南公又問：『曾經在那裡掛單嗎？』 普禪師說：『住了一夜就離開了。』 南公說：『智者道場，關將軍（人名）打齋供養，與此結緣多久了？』 怎麼樣？ 普禪師沉默了很久，又提起之前的問題。 南公低下頭。 普禪師快步走出，大驚道：『兩川的義虎，不值得這位老和尚一唾。』熙寧八年秋天，遊歷螺川。待制劉公沆（人名）請他住在慧云禪院七年。後來遷居禾山十二年。元祐五年十二月二十五日，他對身邊的人說：『各地的尊宿去世，叢林必定祭祀。我認為這只是徒勞的形式。我如果死了，你們應當先祭祀我。』 於是命令從現在就開始準備祭祀。 眾人因為他年老，又喜歡開玩笑，就問：『和尚您什麼時候圓寂？』 普禪師說：『你們祭祀停止的時候我就走。』 於是用帷幔圍住寢堂，讓普禪師坐在其中，擺設祭品，宣讀祭文，跪拜獻食。 普禪師飲食如常。 從門下弟子，到莊園的僕役，每天輪流進行祭祀。 到第二年元旦祭祀停止，普禪師說：『明天雪停天晴就走。』 到時天氣晴朗，忽然下雪。 雪停后，普禪師安然端坐，焚香圓寂。 享年六十七歲，坐禪四十九個夏天。 全身塔安放在寺院的左側。
讚語說：當初云庵禪師從九峰山到廬山，各地的禪者都聚集在他的門下。其中有很多英俊的人才。但是云庵禪師曾經皺著眉頭說：『佛法正道從今以後，還很難說啊。』 有人問他是什麼意思。 他說：『先師在黃檗山的時候，僧眾不滿百人，但是有明眼的人幾乎佔了一半。現在雖然是當時的3倍，但是有才能的不過一兩個人罷了。』 我當時...
【English Translation】 English version It's not that he couldn't believe. Pu asked, 'Where is his illness?' Na said, 'Zen Master Jicui Nan has been in the world for a long time. You should see him; it's not good to delay. Once you see him, your illness will probably be cured.' Pu set off that very day. In the first year of Xining, he arrived at Huanglong and asked, 'Ananda asked Kashyapa, 'What Dharma did the World Honored One transmit besides the golden kasaya?' Kashyapa called out to Ananda, and Ananda responded. Kashyapa said, 'Knock down the flagpole in front of the gate.' What is the meaning of this?' Nan Gong said, 'Did the Venerable One ever go to Yuquan Temple (place name) when he came out of Sichuan?' Pu said, 'I have been there.' Nan Gong then asked, 'Did you ever stay there?' Pu said, 'I left after one night.' Nan Gong said, 'At the Zhizhe Dojo, General Guan (person's name) made offerings. How long has he been associated with this?' What about it? Pu remained silent for a long time, then brought up the previous question again. Nan Gong lowered his head. Pu strode out, exclaiming in surprise, 'The righteous tiger of the Two Rivers is not worth this old monk's spit.' In the autumn of the eighth year of Xining, he traveled to Luochuan. Attendant Liu Gonghang (person's name) invited him to stay at Huiyun Zen Temple for seven years. Later, he moved to Heshan for twelve years. On the twenty-fifth day of the twelfth month of the fifth year of Yuanyou, he said to those around him, 'When venerable monks in various places die, the sangha will surely hold a memorial service. I think this is just a futile formality. If I die, you should first hold a memorial service for me.' So he ordered them to start preparing for the memorial service from now on. Because he was old and liked to joke, the people asked, 'When will the Abbot pass away?' Pu said, 'I will leave when you stop the memorial service.' So they surrounded the sleeping hall with curtains, had Pu sit inside, set up offerings, recited the eulogy, and knelt to offer food. Pu ate and drank as usual. From his disciples to the servants of the estate, they took turns holding the memorial service every day. On the first day of the new year, the memorial service stopped. Pu said, 'I will leave tomorrow when the snow stops and the weather clears.' When the time came, the weather was clear, but suddenly it snowed. After the snow stopped, Pu sat peacefully, burned incense, and passed away. He lived to be sixty-seven years old and sat in meditation for forty-nine summers. His whole body was placed in a pagoda to the left of the temple.
The eulogy says: Initially, Zen Master Yun'an went from Jiufeng Mountain to Lushan, and Zen practitioners from various places gathered under his tutelage. Among them were many talented people. However, Zen Master Yun'an once frowned and said, 'The true path of the Dharma from now on is still difficult to say.' Someone asked him what he meant. He said, 'When the former teacher was at Huangbo Mountain, there were fewer than a hundred monks, but almost half of them had clear vision. Now, although there are three times as many as then, there are only one or two talented people.' I was...
年少。心非其論。觀元普兩禪師。皆南公晚子也。而其行已卓絕。且如此。則云庵之言。如百衲帔。天寒歲晚。乃見效哉。
云居佛印元禪師
禪師名了元。字覺老。生饒州浮樑林氏。世業儒。父祖皆不仕。元生三歲。瑯瑯誦論語．諸家詩。五歲誦三千首。既長從師授五經。略通大義去。讀首楞嚴經。于竹林寺。愛之盡捐舊學。白父母。求出家度生死。禮寶積寺沙門日用。試法華。受具足戒。游廬山。謁開先暹道者。暹自負其號。海上橫行。俯視後進。元與問答捷給。暹大稱賞。以為真英靈衲子也。時年十九。已而又謁圓通訥禪師。訥驚其翰墨曰。骨格已似雪竇。後來之俊也。時書記懷璉。方應 詔而西。訥以元嗣璉之職。江州承天法席虛。訥又以元當遷。郡將見而少之。訥曰。元齒少而德壯。雖萬耆衲。不可折也。於是說法。為開先之嗣。時年二十八。自其始住承天。移淮山之鬥方。廬山之開先歸宗。丹陽之金山焦山。江西之大仰。又四住云居。凡四十年之間。德化緇白。名聞幼稚。縉紳之賢者。多與之遊。蘇東坡謫黃州。廬山對岸。元居歸宗。酬酢妙句。與煙雲爭麗。及其在金山。則東坡得釋還吳中。次丹陽。以書抵元曰。不必出山。當學趙州上等接人。元得書徑來。東坡迎笑問之。元以偈為獻(或
【現代漢語翻譯】 年少之時，人們或許不認同他的觀點。縱觀元普兩位禪師，他們都是南公晚年的弟子。然而，他們的行為和修養都非常卓越。既然如此，那麼云庵禪師的話，就像一件百衲衣，只有在寒冷歲末的時候，才能顯現出它的價值。
云居佛印元禪師
禪師名爲了元（Liao Yuan），字覺老（Jue Lao），出生于饒州浮樑的林氏家族。世代以儒學為業，他的父親和祖父都沒有做官。了元三歲時，就能流利地背誦《論語》和各家的詩歌。五歲時，能背誦三千首詩。長大后，跟隨老師學習五經，大致理解了其中的含義后，在竹林寺閱讀《首楞嚴經》，非常喜愛，於是完全放棄了以前所學的知識，告訴父母，請求出家以了脫生死。他拜寶積寺的沙門日用（Ri Yong）為師，參加法華的考試，受了具足戒。遊歷廬山時，拜訪了開先暹道者（Kai Xian Xian Dao Zhe）。暹道者自認為名聲很大，在海上橫行無阻，輕視後輩。了元與他問答時，反應敏捷，暹道者非常讚賞他，認為他是一個真正的英靈衲子。當時了元十九歲。之後，他又拜訪了圓通訥禪師（Yuan Tong Ne Chan Shi）。訥禪師驚歎他的書法說：『骨骼已經像雪竇禪師了，是後來的俊傑啊。』當時書記懷璉（Huai Lian）正要奉詔西行，訥禪師讓了元接替懷璉的職務。江州承天寺的法席空缺，訥禪師又讓了元去擔任。郡將認為他年紀太小，訥禪師說：『了元年紀雖小，但德行高尚，即使是上萬名老衲，也不能動搖他。』於是讓他說法，成為開先禪師的繼承人。當時他二十八歲。從他開始住在承天寺，到移居淮山的斗方寺、廬山的開先歸宗寺、丹陽的金山寺和焦山寺、江西的大仰寺，又四次住在云居寺，總共四十年間，他的德行教化了僧俗，名聲遠揚，連小孩都知道。許多士大夫都與他交往。蘇東坡被貶到黃州，與廬山隔江相望，了元住在歸宗寺，兩人酬答的詩句，與煙雲爭奇鬥豔。等到蘇東坡在金山寺時，被釋放回到吳中，路過丹陽，寫信給元禪師說：『不必出山，應當學習趙州禪師那樣上等的接人方式。』元禪師收到信后，直接來了。蘇東坡笑著迎接他，問他來意。元禪師用偈語作為獻禮（或者
【English Translation】 When young, people might not agree with his views. Looking at the two Zen masters, Yuan and Pu, they were both late-life disciples of Nan Gong. However, their conduct and cultivation were outstanding. Since this is the case, then the words of Zen Master Yun'an are like a patchwork robe, only in the cold end of the year will its value be seen.
Zen Master Foyin Yuan of Yunju Mountain
The Zen master's name was Liao Yuan (Liao Yuan, meaning 'understanding the origin'), his courtesy name was Jue Lao (Jue Lao, meaning 'awakened old man'). He was born into the Lin family of Fuliang, Raozhou. The family had been engaged in Confucianism for generations; his father and grandfather did not serve as officials. At the age of three, Yuan could fluently recite the Analects and poems from various schools. At the age of five, he could recite three thousand poems. When he grew up, he studied the Five Classics with a teacher, and after roughly understanding their meaning, he read the Surangama Sutra at the Bamboo Forest Temple. He loved it so much that he completely abandoned his previous studies, told his parents, and requested to leave home to end the cycle of birth and death. He took the monk Riyong (Ri Yong, meaning 'daily use') of Baoji Temple as his teacher, took the Lotus Sutra exam, and received the full precepts. While traveling on Mount Lu, he visited the Daoist Kaixian Xian (Kai Xian Xian Dao Zhe, meaning 'pioneer Xian, the Daoist'). Daoist Xian considered himself to have a great reputation, roamed freely on the sea, and looked down on later generations. When Yuan answered his questions, he was quick and responsive. Daoist Xian greatly praised him, considering him a true heroic monastic. At that time, Yuan was nineteen years old. Later, he also visited Zen Master Yuantong Ne (Yuan Tong Ne Chan Shi, meaning 'perfectly understanding Ne'). Zen Master Ne was amazed by his calligraphy, saying, 'His bones are already like those of Zen Master Xuedou; he is a later-day talent.' At that time, the secretary Huai Lian (Huai Lian) was about to go west on imperial orders, and Zen Master Ne had Yuan succeed Huai Lian's position. The Dharma seat of Chengtian Temple in Jiangzhou was vacant, and Zen Master Ne again had Yuan take the position. The prefect thought he was too young. Zen Master Ne said, 'Although Yuan is young in age, his virtue is strong; even ten thousand senior monks cannot shake him.' So he had him preach the Dharma, becoming the successor of Zen Master Kaixian. At that time, he was twenty-eight years old. From the time he first lived in Chengtian Temple, to moving to Doufang Temple on Mount Huai, Kaixian Guizong Temple on Mount Lu, Jinshan Temple and Jiaoshan Temple in Danyang, Dayang Temple in Jiangxi, and then living in Yunju Temple four times, for a total of forty years, his virtue transformed both monks and laypeople, and his name was known even to children. Many virtuous scholars associated with him. When Su Dongpo was exiled to Huangzhou, across the river from Mount Lu, Yuan lived in Guizong Temple, and the poems they exchanged were as beautiful as the smoke and clouds. When Su Dongpo was at Jinshan Temple, he was released and returned to Wuzhong, passing through Danyang, he wrote a letter to Zen Master Yuan, saying, 'There is no need to leave the mountain; you should learn the superior way of receiving people like Zen Master Zhaozhou.' After receiving the letter, Zen Master Yuan came directly. Su Dongpo greeted him with a smile and asked him why he had come. Zen Master Yuan presented him with a verse (or
作戲)曰。趙州當日少謙光。不出三門見趙王。爭似金山無量相。大千都是一禪床。東坡撫掌稱善。東坡嘗訪弟子由於高安。將至之夕。子由與洞山真凈文禪師。聖壽聰禪師。連床夜語三鼓矣。真凈忽驚覺曰。偶夢吾等謁五祖戒禪師。不思而夢。何祥耶。子由撼聰公。聰曰。吾方夢見戒禪師。於是起。品坐笑曰。夢乃有同者乎。俄報東坡已至奉新。子由𢹂兩衲。候于城南建山寺。有頃東坡至。理夢事問。戒公生何所。曰陜右。東坡曰。軾十餘歲時。時夢身是僧。往來陜西。又問。戒狀奚若。曰。戒失一目。東坡曰。先妣方娠。夢僧至門。瘠而眇。又問戒終何所。曰高安大愚。今五十年。而東坡時年四十九。后與真凈書。其略曰。戒和尚不識人嫌。強顏復出。亦可笑矣。既是法契(或云法器)。愿痛加磨勵。使還舊觀。自是常著衲衣。故元以裙贈之。而東坡酬以玉帶。有偈曰。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。又曰。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落尤相稱。乞與佯狂老萬回。元所居方丈。特高名妙高臺。東坡又作詩曰。我欲乘飛車。東訪赤松子。蓬萊不可到。弱水三萬里。不如金山去。清風半帆耳。中有妙高臺。云峰自孤起。仰觀初無路。誰信平如砥。臺中老比丘。碧
【現代漢語翻譯】 現代漢語譯本： （僧人）作戲說道：『趙州禪師當年缺少謙虛的光芒，不走出山門去拜見趙王。怎比得上金山寺的無量佛相，整個大千世界都是他的禪床。』蘇東坡拍手稱讚說好。 蘇東坡曾經去高安拜訪他的弟子蘇轍。將要到達的前一天晚上，蘇轍與洞山真凈文禪師、聖壽聰禪師連床夜談到三更。真凈忽然驚醒說：『我偶然夢見我們去拜謁五祖戒禪師，沒有思念卻做了這樣的夢，是什麼徵兆呢？』蘇轍搖醒聰禪師，聰禪師說：『我剛才也夢見戒禪師。』於是起身，並坐笑著說：『夢竟然有相同的嗎？』 不久有人來報說蘇東坡已經到達奉新。蘇轍帶著兩件僧衣，在城南建山寺等候。過了一會兒蘇東坡到了，詢問夢的事情。問戒禪師是哪裡人，回答說是陜西人。蘇東坡說：『我十幾歲的時候，常常夢見自己是僧人，往來於陜西。』又問，戒禪師的相貌如何？回答說：『戒禪師瞎了一隻眼睛。』蘇東坡說：『我母親懷孕的時候，夢見一個僧人來到家門，又瘦又瞎。』又問戒禪師最終在哪裡？回答說：『在高安大愚，現在五十年了。』而當時蘇東坡四十九歲。後來他寫信給真凈，信中大概說：『戒和尚不顧別人嫌棄，勉強再次出現，也很可笑啊。既然是法器（或說是法契），希望狠狠地加以磨礪，使他恢復舊觀。』 從此蘇東坡常常穿著僧衣，所以章元用裙子贈送給他，而蘇東坡用玉帶酬謝。有詩偈說：『病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然會落在箭鋒之下。總有一天要到歌姬院乞討，奪回雲山寺的舊僧衣。』又說：『這條玉帶閱人就像傳舍一樣，流傳到我這裡也很悠閑啊。與錦袍錯落有致，尤其相稱，送給佯狂的老萬回吧。』章元所居住的方丈，特別高，名叫妙高臺。蘇東坡又作詩說：『我想要乘坐飛車，向東拜訪赤松子（古代神仙名）。蓬萊仙島不可到達，弱水有三萬里。不如去金山寺，清風吹動半張船帆就到了。寺中有妙高臺，云峰獨自聳立。抬頭仰望最初沒有路，誰相信它平坦如磨刀石。臺中老比丘，碧』
【English Translation】 English version: (A monk) jokingly said, 'Zen Master Zhaozhou lacked humility in those days, not going out of the mountain gate to see King Zhao. How can he compare to the immeasurable form of Jinshan Temple, the entire chiliocosm is his Zen bed.' Su Dongpo clapped his hands and praised it as good. Su Dongpo once visited his disciple Su Zhe in Gao'an. On the eve of his arrival, Su Zhe and Zen Master Zhenjing Wen of Dongshan, and Zen Master Shengsou Cong, talked in bed until the third watch of the night. Zhenjing suddenly woke up and said, 'I accidentally dreamed that we were going to pay homage to the Fifth Patriarch Jie Zen Master. Without thinking about it, I had such a dream. What is the omen?' Su Zhe shook Zen Master Cong awake. Zen Master Cong said, 'I also just dreamed of Zen Master Jie.' So they got up, sat together, and laughed, saying, 'Can dreams be the same?' Soon someone reported that Su Dongpo had arrived in Fengxin. Su Zhe, carrying two monastic robes, waited at Jianshan Temple in the south of the city. After a while, Su Dongpo arrived and inquired about the dream. He asked where Zen Master Jie was from, and the answer was Shaanxi. Su Dongpo said, 'When I was a teenager, I often dreamed that I was a monk, traveling back and forth in Shaanxi.' He also asked what Zen Master Jie looked like. The answer was, 'Zen Master Jie was blind in one eye.' Su Dongpo said, 'When my mother was pregnant, she dreamed of a monk coming to the door, thin and one-eyed.' He also asked where Zen Master Jie ended up. The answer was, 'In Dayu, Gao'an, now fifty years ago.' At that time, Su Dongpo was forty-nine years old. Later, he wrote a letter to Zhenjing, which roughly said, 'Zen Master Jie disregards others' dislike and reluctantly reappears, which is also laughable. Since he is a Dharma vessel (or Dharma instrument), I hope to grind him hard to restore his old appearance.' From then on, Su Dongpo often wore monastic robes, so Zhang Yuan gave him a skirt, and Su Dongpo repaid him with a jade belt. There is a verse that says, 'A sick body can hardly bear the restraint of a jade belt, a dull root will still fall under the arrow's edge. One day I will beg in the courtesan's house and take back the old monastic robe of Yunshan Temple.' It also says, 'This jade belt reads people like a post station, and it is leisurely to pass to me. It matches the brocade robe in a scattered manner, give it to the old Wan Hui who pretends to be crazy.' Zhang Yuan's abbot's room was particularly high, named Miaogao Terrace. Su Dongpo also wrote a poem saying, 'I want to ride a flying car and visit Chisongzi (an ancient immortal) to the east. Penglai Island cannot be reached, the Weak Water is thirty thousand miles away. It is better to go to Jinshan Temple, a clear breeze blows half a sail. There is Miaogao Terrace in the temple, the cloud peak stands alone. Looking up, there is no road at first, who believes it is as flat as a whetstone. The old monk in the terrace, green'
眼照窗幾。巉巉玉為骨。凜凜霜入齒。機鋒不可觸。千偈如翻水。何須尋德云。只此比丘是。長生未暇學。請學長不死。太子少保張公方平安道。為滁州日。游瑯玡山藏院。呼梯梯梁。得木匣發之。忽悟前身。蓋知藏僧也。寫楞伽經。未終而化。安道續書殘軸。筆跡宛然如昔。號二生經。安道欲刻以印施四方。東坡曰。此經在他人。猶為希世之瑞。況于公乎。請家藏為子孫無窮之福。元請東坡代書之。鏤板金山。時士大夫。師歐陽文忠公為古文。公佐韓子。詆我以原性。性者與生俱生之論。為銓量。元故以是勸之。又嘗謂眾曰。昔雲門說法如雲雨。絕不喜人記錄其語。見必罵逐曰。汝口不用。反記吾語。異時裨販我去。今室中對機錄。皆香林明教以紙為衣。隨所聞即書之。後世學者。漁獵文字語言。正如吹網欲滿。非愚即狂。時江浙叢林。尚以文字為禪。謂之請益。故元以是諷之。高麗僧統義天。航海至明州。傳云。義天棄王者位出家。上疏乞遍歷叢林。問法受道。有詔朝奉郎楊杰次公。館伴所經。吳中諸剎。皆迎餞如王臣禮。至金山。元床坐。納其大展。次公驚問故。元曰。義天亦異國僧耳。僧至叢林。規繩如是。不可易也。眾姓出家。同名釋子。自非買崔盧。以門閥相高。安問貴種。次公曰。卑之少徇時宜。求異
【現代漢語翻譯】 現代漢語譯本 目光照向窗戶和矮桌。嶙峋的如同玉石構成的骨骼。凜冽的寒霜侵入口齒。鋒利的機鋒不可觸碰。千言萬語如同傾瀉的水流。何必再去尋找德云（指德云禪師）。眼前的這位比丘（指僧人）就是了。長生不老的學問沒有時間去學習，請學習長生不死之術吧。 太子少保張公方平安道（張方平，字安道，曾任太子少保）在滁州任職時，遊覽瑯琊山藏院，呼喚工匠架設梯子到房樑上，得到一個木匣子並打開它，忽然領悟到前世的事情，原來他知道自己是藏院的僧人。他曾經書寫《楞伽經》，沒有完成就去世了。安道續寫了殘餘的經卷，筆跡和以前完全一樣，因此被稱為『二生經』。安道想要把經書雕刻印刷，施捨給四方。蘇東坡說：『這部經書在其他人手中，尚且是稀世的祥瑞，更何況在您手中呢？請您把它珍藏在家中，作為子孫後代無窮的福祉吧。』於是張方平請蘇東坡代為題寫書名，在金山寺雕版印刷。當時士大夫們，都傚法歐陽文忠公（歐陽修）的古文風格，張方平輔助韓愈的學說，用『原性』（指人的本性）來駁斥我，認為『性』是與生俱來的。我因此勸導他。 我又曾經對眾人說：『過去雲門禪師說法如同雲雨，絕對不喜歡別人記錄他的話語，見到有人記錄必定會罵斥驅趕，說：『你的嘴不用，反而記錄我的話語，以後拿我的話去販賣！』現在禪房中對著禪機記錄，都是香林澄遠和明教契嵩用紙當衣服，隨聽到什麼就記錄下來。後世的學者，像漁獵一樣搜尋文字語言，正如吹著漁網想要裝滿魚，不是愚蠢就是瘋狂。』當時江浙一帶的叢林，還把文字當做禪，稱之為『請益』，所以我用這些話來諷刺他們。高麗僧人統義天（義天，高麗僧人）乘船來到明州，傳說義天放棄了王位出家，上書請求遍游叢林，問道受法。皇帝下詔朝奉郎楊杰次公（楊杰，字次公）負責接待，所經過的吳中各寺廟，都像對待王臣一樣迎接款待。到達金山寺，我坐在禪床上，接受了他的大禮參拜。楊次公驚訝地詢問原因，我說：『義天也只是異國僧人罷了。僧人來到叢林，規矩就是這樣，不可以改變。』不同姓氏的人出家，都叫做釋子，除非是買通崔家和盧家，用門閥來互相抬高，否則哪裡會問貴賤之分呢？』楊次公說：『降低身份稍微順應時宜，是爲了追求不同。』
【English Translation】 English version Eyes gaze upon the window and low table. Jagged, as if bones made of jade. Piercingly cold, frost enters the teeth. The sharp edge of the Zen question is untouchable. A thousand verses flow like cascading water. Why seek out Dharma Cloud (referring to Zen Master Deyun)? This very Bhikkhu (referring to the monk) is the one. I have no time to study immortality; please learn the art of not dying. Zhang Gong Fang An Dao (Zhang Fangping, courtesy name Andao, who once served as Junior Guardian of the Crown Prince), while serving in Chuzhou, visited the Zang Monastery on Mount Langya. He had craftsmen erect a ladder to the beams, obtained a wooden box, and opened it. Suddenly, he realized his past life; he knew he had been a monk in the Zang Monastery. He had been writing the Laṅkāvatāra Sūtra, but passed away before finishing it. An Dao continued writing the remaining scrolls, and the handwriting was exactly the same as before, hence it was called the 'Two-Life Sutra'. An Dao wanted to carve and print the sutra to distribute it in all directions. Su Dongpo said, 'This sutra, in the hands of others, would still be a rare auspicious sign, how much more so in your hands? Please treasure it at home as an endless blessing for your descendants.' So Zhang Fangping asked Su Dongpo to write the title, and it was woodblock printed at Jinshan Temple. At that time, the scholar-officials all followed the ancient prose style of Ouyang Wenzhong Gong (Ouyang Xiu), and Zhang Fangping assisted Han Yu's teachings, refuting me with 'Original Nature' (referring to human nature), arguing that 'nature' is innate. Therefore, I advised him. I also once said to the assembly, 'In the past, when Zen Master Yunmen expounded the Dharma, it was like clouds and rain, and he absolutely disliked people recording his words. If he saw someone recording, he would definitely scold and drive them away, saying, 'You don't use your mouth, but instead record my words, and later use my words to peddle!' Now, in the Zen room, recording in response to Zen opportunities, are all like Xianglin Chengyuan and Mingjiao Qisong, using paper as clothing, recording whatever they hear. Later generations of scholars, like hunting, search for words and language, just like blowing on a net trying to fill it with fish, are either foolish or crazy.' At that time, the monasteries in the Jiangzhe area still regarded writing as Zen, calling it 'Seeking Instruction', so I used these words to satirize them. The Korean Sangha Chief Uicheon (Uicheon, a Korean monk) sailed to Mingzhou. It is said that Uicheon abandoned the throne to become a monk, and petitioned to travel to all the monasteries to ask about the Dharma and receive the Way. The emperor issued an edict to Chaofeng Lang Yang Jie Cigung (Yang Jie, courtesy name Cigung) to be responsible for the reception, and all the temples in Wuzhong that he passed through welcomed and treated him like a royal subject. When he arrived at Jinshan Temple, I sat on the Zen bed and accepted his great prostration. Yang Cigung was surprised and asked the reason. I said, 'Uicheon is just a foreign monk. When a monk comes to a monastery, the rules are like this, and cannot be changed.' People from different surnames who become monks are all called Shizi, unless they bribe the Cui and Lu families to elevate each other with family status, otherwise, why would they ask about noble or lowly origins?' Yang Cigung said, 'Lowering oneself slightly to adapt to the times is to pursue difference.'
諸方。亦豈覺老心哉。元曰。不然。屈道隨俗。諸方先失一隻眼。何以示華夏師法乎。朝廷聞之。以元為知大體。觀文殿學士王公韶子淳。出守南昌。自以久帥西塞。濫殺罰。留神空宗。祈妙語。以藻雪之。而元適至。子淳請說法于上藍。元炷香曰。此香為殺人不眨眼上將軍。立地成佛大居士。一眾嘩曰善。子淳亦悠然意消。靈源清禪師在眾時。廁云居法席。痛自韜晦。而聲名自然在人口。元升座。舉以為堂中第一座。叢林服其公。非特清公。如感鐵面喆真如。百丈肅。仰山簡。皆元所賞識也。李公麟伯時。為元寫照。元曰。必為我作笑狀。自為贊曰。李公天上石麒麟。傳得云居道者真。不為拈花明大事。等閑開口笑何人。泥牛漫向風前嗅。枯木無端雪裡春。對現堂堂俱不識。太平時代自由身。元符元年正月初四日。聽客語有會其心者。軒渠一笑而化。其令𦘕笑狀。而贊之。非茍然也。閱世六十有七。坐五十有二夏。元骨面而秀清。臨事無凝滯。過眼水流雲散。其為人服義疾惡。初舉感䥫面。嗣承天。感曰。使典粥飯。供十方僧。可也。如欲繼嗣。則慈感已有師。元奇之。又舉宣長老住甘露。宣后賣元。元白于官曰。宣演法未有宗旨。乞改正。宣竟以是遭逐。楊次公曰。牽牛蹊人之田。而奪之牛也。元不䘏。元嘗游京
【現代漢語翻譯】 諸方（各地的禪林）。難道沒有感覺到我的用心良苦嗎？』元說：『不是這樣的。您屈從於世俗，各地的禪林已經先失去了一隻眼睛。您又如何能為華夏（中原）樹立師法的榜樣呢？』朝廷聽說了這件事，認為元懂得大體。觀文殿學士王公韶的兒子王子淳，出任南昌的太守。他自認為長期鎮守西邊邊塞，濫用殺戮和懲罰，於是寄託精神于空宗（佛教），祈求精妙的法語，來洗刷自己的罪孽。而元正好來到南昌，王子淳便請元在上藍說法。元點燃香，說道：『這炷香是為殺人不眨眼的上將軍，立地成佛的大居士而點的。』眾人譁然，都說好。王子淳也悠然自得，心中的罪孽似乎消解了。靈源清禪師在眾人之中時，隱身於云居山的法席之下，極力隱藏自己的才華，但他的聲名自然而然地在人們口中流傳。元升座后，推舉他為堂中第一座。叢林（禪林）都佩服他的公正。不僅僅是清公，像感鐵面喆真如（人名），百丈肅（人名），仰山簡（人名），都是元所賞識的人。李公麟伯時（人名），為元畫像。元說：『一定要為我畫一張笑的樣子。』自己為畫像題讚道：『李公是天上的石麒麟，傳得了云居道者的真精神。不是爲了拈花微笑來闡明大事，平常開口笑是爲了什麼人？泥牛還在風前慢慢地嗅，枯木無端在雪裡顯出春意。面對著現實卻都不認識，真是太平時代自由身。』元符元年正月初四日，聽到客人說的話有符合自己心意的，便開懷大笑而逝。他讓人畫笑的樣子，併爲之題贊，不是隨便做做的。他經歷世事六十七年，坐禪五十二個夏天。元相貌清秀，處理事情沒有遲疑，過眼的事情就像水流雲散一樣。他為人正直，嫉惡如仇。當初推舉感鐵面（人名），後來又推舉承天（寺名）。感說：『讓他管理粥飯，供養十方僧人，可以。如果想要繼承我的衣缽，那麼慈感已經有師父了。』元認為他說得很對。又推舉宣長老住持甘露寺。宣後來出賣元，元向官府告發說：『宣演法沒有宗旨，請求改正。』宣最終因此被驅逐。楊次公說：『這是牽牛踐踏了別人的田地，反而奪走了別人的牛啊。』元不後悔。元曾經遊歷京城 English version: The various Zen monasteries. Don't they feel my painstaking efforts?' Yuan said, 'It's not like that. You are yielding to secular customs, and the Zen monasteries everywhere have already lost one eye first. How can you set an example of Dharma for China?' The imperial court heard about this and thought that Yuan understood the big picture. Wang Zichun, the son of Wang Gongshao, a scholar of the Guanwen Hall, was appointed as the prefect of Nanchang. He considered himself to have been guarding the western border for a long time, abusing killing and punishment, so he placed his spirit in the emptiness of Buddhism, praying for subtle Dharma words to wash away his sins. Yuan happened to come to Nanchang, so Wang Zichun invited Yuan to preach at Shanglan. Yuan lit incense and said, 'This incense is for the general who kills without blinking an eye, and the great lay Buddhist who becomes a Buddha on the spot.' The crowd was in an uproar, all saying it was good. Wang Zichun was also leisurely and content, and the sins in his heart seemed to be resolved. When Zen Master Lingyuan Qing was among the crowd, he hid himself under the Dharma seat of Yunju Mountain, trying his best to hide his talents, but his reputation naturally spread in people's mouths. After Yuan ascended the seat, he recommended him as the first seat in the hall. The Sangha admired his fairness. Not only Qing Gong, but also Gan Tiemian Zhe Zhenru (person's name), Baizhang Su (person's name), and Yangshan Jian (person's name) were all people appreciated by Yuan. Li Gonglin Boshi (person's name) painted a portrait for Yuan. Yuan said, 'Be sure to paint me with a smiling face.' He himself wrote a eulogy for the portrait: 'Li Gong is a stone unicorn in the sky, who has inherited the true spirit of the Taoist of Yunju. If it is not for explaining the great event by holding up a flower and smiling, what is the purpose of opening his mouth and laughing at ordinary times? The clay ox is still slowly sniffing in front of the wind, and the dead wood shows the spring in the snow for no reason. Facing reality but not recognizing it, it is truly a free body in a peaceful era.' On the fourth day of the first month of the first year of Yuanfu, after hearing the words of a guest that were in line with his own mind, he laughed heartily and passed away. He asked people to paint a smiling face and wrote a eulogy for it, which was not done casually. He experienced the world for sixty-seven years and sat in meditation for fifty-two summers. Yuan had a handsome appearance and handled things without hesitation. Things that passed before his eyes were like flowing water and scattered clouds. He was upright and hated evil. At first, he recommended Gan Tiemian (person's name), and later he recommended Chengtian (temple name). Gan said, 'Let him manage the porridge and rice and provide for the monks of the ten directions, that's fine. If you want to inherit my mantle, then Cigan already has a master.' Yuan thought he was right. He also recommended Elder Xuan to preside over Ganlu Temple. Xuan later betrayed Yuan, and Yuan reported to the government, saying, 'Xuan's Dharma preaching has no purpose, please correct it.' Xuan was eventually expelled because of this. Yang Cigong said, 'This is like leading an ox to trample on someone else's field, but instead taking away the other person's ox.' Yuan did not regret it. Yuan once traveled to the capital.
【English Translation】 The various Zen monasteries. Don't they feel my painstaking efforts?' Yuan said, 'It's not like that. You are yielding to secular customs, and the Zen monasteries everywhere have already lost one eye first. How can you set an example of Dharma for China?' The imperial court heard about this and thought that Yuan understood the big picture. Wang Zichun, the son of Wang Gongshao, a scholar of the Guanwen Hall, was appointed as the prefect of Nanchang. He considered himself to have been guarding the western border for a long time, abusing killing and punishment, so he placed his spirit in the emptiness of Buddhism, praying for subtle Dharma words to wash away his sins. Yuan happened to come to Nanchang, so Wang Zichun invited Yuan to preach at Shanglan. Yuan lit incense and said, 'This incense is for the general who kills without blinking an eye, and the great lay Buddhist who becomes a Buddha on the spot.' The crowd was in an uproar, all saying it was good. Wang Zichun was also leisurely and content, and the sins in his heart seemed to be resolved. When Zen Master Lingyuan Qing was among the crowd, he hid himself under the Dharma seat of Yunju Mountain, trying his best to hide his talents, but his reputation naturally spread in people's mouths. After Yuan ascended the seat, he recommended him as the first seat in the hall. The Sangha admired his fairness. Not only Qing Gong, but also Gan Tiemian Zhe Zhenru (person's name), Baizhang Su (person's name), and Yangshan Jian (person's name) were all people appreciated by Yuan. Li Gonglin Boshi (person's name) painted a portrait for Yuan. Yuan said, 'Be sure to paint me with a smiling face.' He himself wrote a eulogy for the portrait: 'Li Gong is a stone unicorn in the sky, who has inherited the true spirit of the Taoist of Yunju. If it is not for explaining the great event by holding up a flower and smiling, what is the purpose of opening his mouth and laughing at ordinary times? The clay ox is still slowly sniffing in front of the wind, and the dead wood shows the spring in the snow for no reason. Facing reality but not recognizing it, it is truly a free body in a peaceful era.' On the fourth day of the first month of the first year of Yuanfu, after hearing the words of a guest that were in line with his own mind, he laughed heartily and passed away. He asked people to paint a smiling face and wrote a eulogy for it, which was not done casually. He experienced the world for sixty-seven years and sat in meditation for fifty-two summers. Yuan had a handsome appearance and handled things without hesitation. Things that passed before his eyes were like flowing water and scattered clouds. He was upright and hated evil. At first, he recommended Gan Tiemian (person's name), and later he recommended Chengtian (temple name). Gan said, 'Let him manage the porridge and rice and provide for the monks of the ten directions, that's fine. If you want to inherit my mantle, then Cigan already has a master.' Yuan thought he was right. He also recommended Elder Xuan to preside over Ganlu Temple. Xuan later betrayed Yuan, and Yuan reported to the government, saying, 'Xuan's Dharma preaching has no purpose, please correct it.' Xuan was eventually expelled because of this. Yang Cigong said, 'This is like leading an ox to trample on someone else's field, but instead taking away the other person's ox.' Yuan did not regret it. Yuan once traveled to the capital.
師。謁曹王。王以其名。奏之神考。賜磨衲。號佛印。東坡滑稽于翰墨。戲為之贊。世喜傳。故並記之。
贊曰。佛印種性從橫。慧辨敏速。如新生駒。不受控勒。蓋其材足以禦侮。觀其臨事。護法之心深矣。
禪林僧寶傳卷第二十九 卍新續藏第 79 冊 No. 1560 禪林僧寶傳
禪林僧寶傳卷第三十
宋明白庵居沙門 惠洪 撰
寶峰英禪師
禪師名洪英。出於陳氏。邵武人。幼警敏讀書。五行俱下。父母鐘愛之。使為書生。英不食。自誓懇。求出家。及成大僧。即行訪道。東遊至曹山。依止耆年雅公。久之辭去。登云居。眷巖壑勝絕。為終焉之計。閱華嚴十明論。至為真智慧無體性。不能自知無性。故為無性之性。不能自知無性。故名曰無明。華嚴第六地。曰不了第一義。故號曰無明。將知真智慧本無性。故不能自了。若遇了緣而了。則無明滅矣。是謂成佛要門。愿以此。法紹隆佛種。然今諸方。誰可語此。良久喜曰。有積翠老在。即日造黃檗。謁南禪師于積翠。夜語達旦。南公加敬而已。時座下龍象雜還。而英議論。嘗傾四座。聲名籍甚。嘗游西山。遇南昌潘居士。同宿雙嶺。居士曰。龍潭見天皇時節。冥合孔子。英驚問何以驗之。曰。孔子曰。二三子以
【現代漢語翻譯】 現代漢語譯本： 師父（指佛印）曾拜訪曹王（指曹利用，北宋大臣）。曹王因為他的名聲，上奏給了宋仁宗。宋仁宗賜予他磨衲（僧衣），並賜號佛印。蘇東坡（蘇軾）喜歡用詼諧的筆墨，戲作讚詞來讚美他，世人很喜歡傳誦。所以一併記錄下來。
讚詞說：佛印的根性灑脫不羈，智慧和辯才敏捷迅速，就像剛出生的小馬駒，不受約束。大概是因為他的才能足以抵禦外侮，觀察他處理事務，護持佛法的心意非常深切。
《禪林僧寶傳》卷第二十九 卍新續藏第 79 冊 No. 1560 《禪林僧寶傳》
《禪林僧寶傳》卷第三十
宋朝明白庵的居士沙門 惠洪 撰寫
寶峰英禪師
禪師名洪英，出自陳氏，是邵武人。小時候就聰明敏捷，讀書一目十行。父母非常疼愛他，想讓他做個讀書人。洪英不肯吃葷，立下誓言懇求出家。等到成了大僧，就開始四處尋訪真理。向東遊歷到了曹山，依止耆年雅公。過了很久，就告辭離去，登上云居山。他喜愛這裡的山巖和山谷的優美景色，打算在這裡終老。閱讀《華嚴十明論》，讀到『因為真智慧沒有自體性，不能自己知道無性，所以才成為無性之性。不能自己知道無性，所以才叫做無明。』《華嚴經》第六地中說：『不瞭解第一義，所以叫做無明。』於是知道真智慧本來沒有自性，所以不能自己瞭解。如果遇到了解的因緣而瞭解，那麼無明就消滅了。』這就是成就佛道的要門。希望用這個佛法來紹隆佛種。然而現在各處，誰可以談論這個呢？』過了很久，高興地說：『有積翠老人在。』當天就前往黃檗山，在積翠拜見南禪師。徹夜長談，南禪師對他非常敬重。當時座下龍象混雜，而洪英的議論，常常傾倒四座，聲名非常顯赫。曾經遊歷西山，遇到南昌的潘居士，一同住在雙嶺。居士說：『龍潭見天皇的時候，冥冥之中契合了孔子。』洪英驚訝地問用什麼來驗證。居士說：『孔子說：『二三子以』
【English Translation】 English version: The master (referring to Foyin) once visited Cao Wang (referring to Cao Yongli, a high official in the Northern Song Dynasty). Cao Wang, because of his reputation, reported it to Emperor Renzong of Song. Emperor Renzong bestowed upon him a worn-out kasaya (monk's robe) and gave him the title Foyin. Su Dongpo (Su Shi) liked to use humorous writing to praise him, and people loved to spread his words. Therefore, it is recorded together.
The eulogy says: 'Foyin's nature is unrestrained, his wisdom and eloquence are quick and agile, like a newborn colt, not subject to control. Probably because his talent is enough to resist foreign insults, observing his handling of affairs, his heart to protect the Dharma is very deep.'
Chronicles of the Sangha Treasures in the Chan Forest, Volume 29 Supplementary Volume 79, No. 1560, Chronicles of the Sangha Treasures in the Chan Forest
Chronicles of the Sangha Treasures in the Chan Forest, Volume 30
Written by Huihong, a lay Buddhist monk of Mingbai Hermitage in the Song Dynasty
Chan Master Hongying of Baofeng
The Chan master's name was Hongying, from the Chen family, a native of Shaowu. He was intelligent and quick-witted as a child, reading ten lines at a glance. His parents loved him very much and wanted him to become a scholar. Hongying refused to eat meat and vowed to earnestly seek to become a monk. When he became a senior monk, he began to seek the truth everywhere. Traveling east to Cao Mountain, he stayed with the elderly Ya Gong. After a long time, he bid farewell and ascended Yunju Mountain. He loved the beautiful scenery of the rocks and valleys here and planned to spend his remaining years here. Reading the 'Ten Clarifications of the Avatamsaka Sutra', he read, 'Because true wisdom has no self-nature, it cannot know its own non-nature, so it becomes the nature of non-nature. Not being able to know its own non-nature, it is called ignorance.' The sixth stage of the Avatamsaka Sutra says: 'Not understanding the first meaning is called ignorance.' Thus, he knew that true wisdom originally had no self-nature, so it could not understand itself. If it encounters the conditions for understanding and understands, then ignorance will be extinguished.' This is the essential gateway to achieving Buddhahood. He hoped to use this Dharma to propagate the Buddha-seed. 'However, who can talk about this now?' After a long time, he happily said, 'There is an old man at Jicui.' That day, he went to Huangbo Mountain and visited Chan Master Nan at Jicui. They talked all night, and Chan Master Nan respected him very much. At that time, dragons and elephants were mixed together under the seat, and Hongying's arguments often overturned the four seats, and his reputation was very prominent. He once traveled to West Mountain and met layman Pan of Nanchang, who stayed together in Shuangling. The layman said, 'When Longtan saw the Emperor, he was secretly in harmony with Confucius.' Hongying asked in surprise what to verify it. The layman said, 'Confucius said, 'Two or three sons with'
我為隱乎。吾無隱乎爾。吾無行而不與二三子者。是丘也。師以為如何。英笑曰。楚人以山雞為鳳。世傳以為笑。不意居士。此語相類。汝擎茶來。我為汝接。汝行益來。我為汝受。汝問訊。我起手。若言是說。說個什麼。若言不說。龍潭何以便悟。此所謂無法可說。是名說法。以世尊之辯。亦不能加此兩句耳。學者但求解會。譬如以五色。圖𦘕虛空。鳥窠無佛法可傳授。不可默坐。閑拈布毛吹之。侍者便悟。學者乃曰。拈起布毛。全體發露。似此見解。未出教乘。其可稱祖師門下客。哉九峰被人問。深山裡有佛法也無。不得已曰有。及被窮詰無可有。乃曰。石頭大者大。小者小。學者卜度曰。剎說眾生說。三世熾然說。審如是教乘自足。何必更問祖師意旨耶。要得脫體明去。譬如眼病人。求醫治之。醫者但能去翳膜。不曾以光明與之。居士推床驚曰。吾憂積翠法道。未有繼者。今知盡在子躬厚自愛。雙嶺順禪師問。庵中老師。好問學者。並卻咽喉唇吻。道取一句。首座曾道得么。英乾笑已。而有偈曰。阿家嘗醋三赤喙。新婦洗面摸著鼻。道吾答話得腰裈。玄沙開書是白紙。於是順公屈服。以為名下無虛士。有同參在石門。分座接納。英作偈寄之曰。萬鍛爐中鐵蒺䔧。直須高價莫饒伊。橫來豎去呵呵笑。一任傍人鼓是
【現代漢語翻譯】 現代漢語譯本： 我有什麼可以隱瞞的呢？我沒有什麼可以對你們隱瞞的。我所做的事情沒有不和你們大家一起的。這就是我孔丘啊。你們老師認為我怎麼樣呢？ 李英笑著說：『楚國人把山雞當成鳳凰，世人相傳以此為笑柄。沒想到居士您說的話和這件事很相似。你端茶過來，我為你接過來。你走過來，我為你接受。你來問候，我抬手迴應。如果說是說，那說了些什麼呢？如果說沒說，龍潭禪師又怎麼會因此開悟呢？』這就是所謂的『沒有固定的佛法可以宣說，這才是真正的說法』。即使是世尊釋迦牟尼的辯才，也不能超過這兩句話了。 學佛的人只求理解領會，就像用各種顏色在虛空中繪畫一樣。鳥窠禪師說沒有什麼佛法可以傳授，（弟子）不應該只是默默地坐著，而是隨意拿起布毛吹拂。侍者因此開悟。學佛的人於是說：『拿起布毛，全體佛性都顯露出來了。』像這樣的見解，還沒有超出經教的範圍，怎麼能稱得上是祖師門下的弟子呢？ 九峰禪師被人問：『深山裡有佛法嗎？』不得已回答說：『有。』等到被追問到底有什麼時，就說：『石頭大的大，小的小。』學佛的人猜測說：『剎那間說法，眾生也在說法，三世都在熾盛地說法。』如果真是這樣，經教本身就足夠了，何必再問祖師的意旨呢？ 想要徹底明白，就像眼睛有病的人，求醫生治療。醫生只能去除眼中的翳膜，並不能把光明給他。居士推開床，驚訝地說：『我擔心積翠庵的佛法道統沒有繼承人，現在知道都在你身上了，你要好好愛護自己。』 雙嶺順禪師問：『庵中的老師，喜歡問學佛的人，把咽喉和嘴唇都閉上，說一句。首座曾經說過嗎？』李英乾笑之後，作偈說：『婆婆經常吃醋，三張紅嘴唇；新媳婦洗臉，摸到了自己的鼻子。道吾禪師回答問題得到了褲子，玄沙禪師打開書是白紙。』於是順禪師屈服了，認為名下沒有虛假的人。 有同參在石門，分座接納（信徒）。李英作偈寄給他：『萬鍛爐中鐵蒺藜，必須高價不要饒了他。橫來豎去呵呵笑，任憑旁人敲鑼打鼓。』（比喻要經得起考驗，不要在意外界的評價）
【English Translation】 English version: What do I have to hide? I have nothing to hide from you. There is nothing I do that I do not do with you all. This is Kong Qiu (Confucius). What does your teacher think of me? Li Ying smiled and said, 'The people of Chu take the mountain pheasant for the phoenix, and the world passes it on as a laughingstock. I didn't expect that what you said, Layman, is similar to this matter. Bring the tea over, and I will receive it for you. You come over, and I will accept it for you. You come to greet me, and I raise my hand in response. If it is speaking, then what is being said?' If it is said that nothing is said, how did Zen Master Longtan become enlightened because of it?' This is what is called 'There is no fixed Dharma to be spoken, this is the true Dharma.' Even the eloquence of the World Honored One, Shakyamuni Buddha, cannot surpass these two sentences. Those who study Buddhism only seek to understand and comprehend, just like painting in the void with various colors. Zen Master Niaoke said that there is no Dharma to be transmitted, and (disciples) should not just sit in silence, but casually pick up cloth fluff and blow on it. The attendant became enlightened because of this. The Buddhist student then said, 'Picking up the cloth fluff, the entire Buddha-nature is revealed.' Such a view has not yet gone beyond the scope of the scriptures, how can it be called a disciple of the ancestral master? Zen Master Jiufeng was asked, 'Is there Dharma in the deep mountains?' He reluctantly replied, 'Yes.' When asked what exactly there was, he said, 'The big stones are big, and the small stones are small.' The Buddhist student guessed, 'Speaking in an instant, sentient beings are also speaking, and the three worlds are speaking fervently.' If this is really the case, the scriptures themselves are sufficient, why bother asking about the intention of the ancestral master? If you want to understand thoroughly, it is like a person with diseased eyes seeking treatment from a doctor. The doctor can only remove the membrane from the eyes, but cannot give him light. The Layman pushed the bed away and said in surprise, 'I am worried that the Dharma lineage of Jicui Nunnery has no successor, but now I know it is all in you, you must take good care of yourself.' Zen Master Shuangling Shun asked, 'The teacher in the hermitage likes to ask Buddhist students, close your throat and lips, and say a sentence. Has the head seat ever said it?' Li Ying chuckled and then composed a verse: 'The old woman often eats vinegar, three red lips; the new daughter-in-law washes her face and touches her nose. Zen Master Daowu got pants for answering questions, Zen Master Xuansha opened the book and it was blank paper.' So Zen Master Shun surrendered, thinking that there were no false people under the name. A fellow practitioner was in Shimen, sharing a seat to receive (believers). Li Ying composed a verse and sent it to him: 'Iron caltrops in a furnace forged ten thousand times, you must ask a high price and not spare him. Laughing heartily as he comes and goes, let others beat the gongs and drums.' (Metaphorically, one must withstand tests and not care about external evaluations.) Note: I have kept all proper nouns in their original form and added explanations in parentheses.
非。凞寧元年。首眾僧于盧山圓通寺。學者歸之如南公。明年春。南公下世。冬十月英開法于石門。又明年六月。知事紛爭。止之不可。初九日謂眾曰。領眾不肅。正坐無德。吾有愧黃龍。呼維那。鳴鐘眾集。敘行腳始末曰。吾滅后火化。以骨石藏普通塔。明生死不離清眾也。言卒而逝。閱世五十有九。坐四十三夏。
贊曰。英厭紛爭之眾。而趨死。又誡以骨石藏普通塔。其以死生為兒戲乎。晉魏舒喪其室。一慟而止。曰。吾不及莊周遠甚。桓溫殷浩兒時戲。溫棄鞭。而浩取之。溫后喜曰。吾固知浩出吾下。古人哭泣戲劇之間。自驗其材如此。英嘆領眾不肅。而愧黃龍。自鞭不赦。可以為法哉。
保寧璣禪師
禪師名圓璣。福州林氏。子生方晬而孤。舅收毓之。年十六。視瞻精彩。福清應天僧傳捧見之。異焉曰。若從我游乎。璣仰視欣然。為負杖笠去歸。俄試所習得度。游東吳。依天衣懷。懷歿。師事黃檗南禪師。密授記莂。璣天姿精勤。荷擔叢林。不知寒暑。墾荒地為良田。蒔松杉為美干。守一職。十年不易。南公稱以為本色出家兒。及遷黃龍。攜璣與俱。熙寧二年。南公歿。建塔畢。辭去。東林總公。命為堂中第一座。人望益峻。信之龜峰。潭之大溈。爭迎致。而璣堅臥不答。寶覺禪師。欲以
【現代漢語翻譯】 現代漢語譯本： 非。熙寧元年（1068年）。英禪師率領眾僧在廬山圓通寺修行。學者們像歸附南公（指黃龍慧南禪師）一樣歸附他。第二年春天，南公去世。冬季十月，英禪師在石門開法。又過了一年六月，得知寺內事務紛爭不斷，制止也無法停止。初九日，他對眾人說：『帶領大家卻不能使僧眾肅靜，實在是因為我沒有德行。我愧對黃龍（指黃龍慧南禪師）。』於是呼喚維那（寺院中負責僧眾事務的僧人），鳴鐘召集大家。他敘述了自己行腳雲遊的經歷，最後說：『我去世后火化，將骨灰安放在普通塔中，以此表明生死不離清凈僧眾。』說完就去世了。享年五十九歲，僧臘四十三年。
贊曰：英禪師厭惡紛爭的僧眾，因而趨向死亡，又告誡將骨灰安放在普通塔中，難道他是把生死當作兒戲嗎？晉代的魏舒死了兒子，只痛哭一場就停止了，他說：『我比莊周差遠了。』桓溫和殷浩小時候玩遊戲，桓溫丟掉了鞭子，殷浩撿了起來。桓溫後來高興地說：『我早就知道殷浩不如我。』古人在哭泣和遊戲之間，就這樣驗證自己的才能。英禪師感嘆自己帶領僧眾不夠肅靜，而愧對黃龍，自己鞭策自己，毫不寬恕，可以作為我們的榜樣啊。
保寧璣禪師
禪師名圓璣（禪師法號），是福州林氏之子。剛出生不久父親就去世了，由舅舅收養長大。十六歲時，他目光炯炯有神采。福清應天寺的僧人傳捧見到他，感到很驚異，說：『你願意跟我一起修行嗎？』圓璣仰頭看著他，欣然同意，於是揹著行囊和斗笠跟隨他離去。不久，通過考試得以出家。他遊歷到東吳，依止天衣懷禪師。天衣懷禪師去世后，他轉而師事黃檗南禪師，秘密地接受了印可。圓璣天資聰穎，精進勤奮，承擔叢林事務，不分寒暑。他開墾荒地成為良田，種植松樹杉樹使之成為棟樑之材。堅守一個職位，十年都不改變。南公稱讚他是本色出家兒。等到遷往黃龍寺時，他帶著圓璣一同前往。熙寧二年（1069年），南公去世。建塔完畢后，圓璣辭別而去。東林總公，任命他為堂中第一座。人們對他的期望更加高漲。信州的龜峰寺，潭州的大溈寺，都爭相迎請他，但圓璣堅決不出山。寶覺禪師，想要以...
【English Translation】 English version: Non. In the first year of the Xining era (1068), Zen Master Ying led the monks at Yuantong Temple on Mount Lu. Scholars flocked to him as they had to Nan Gong (referring to Zen Master Huinan of Huanglong). In the spring of the following year, Nan Gong passed away. In the tenth month of winter, Ying began preaching at Shimen. In the sixth month of the following year, he learned that disputes within the temple were incessant and could not be stopped. On the ninth day, he said to the assembly: 'Leading you but failing to maintain order among the monks is truly due to my lack of virtue. I am ashamed before Huanglong (referring to Zen Master Huinan of Huanglong).' He then summoned the Vina (the monk in charge of monastic affairs), rang the bell to gather everyone. He recounted his experiences as a wandering monk, and finally said: 'After my death, cremate me and place my ashes in the Ordinary Pagoda, to show that life and death are inseparable from the pure monastic community.' After speaking, he passed away. He lived to the age of fifty-nine, with forty-three years as a monk.
A eulogy says: Zen Master Ying detested the contentious monks and thus turned to death, and he also instructed that his ashes be placed in the Ordinary Pagoda. Was he treating life and death as child's play? In the Jin Dynasty, when Wei Shu lost his son, he only cried once and then stopped, saying: 'I am far inferior to Zhuang Zhou.' When Huan Wen and Yin Hao were children playing games, Huan Wen threw away his whip, and Yin Hao picked it up. Huan Wen later said happily: 'I knew all along that Yin Hao was inferior to me.' In ancient times, people verified their talents through crying and playing. Zen Master Ying lamented his failure to maintain order among the monks and felt ashamed before Huanglong,鞭策 himself without pardon, he can be a model for us.
Zen Master Yuanji of Baoning
The Zen Master's name was Yuanji (Zen Master's Dharma name), and he was the son of the Lin family of Fuzhou. His father died shortly after he was born, and he was raised by his uncle. At the age of sixteen, his eyes were bright and full of spirit. The monk Chuan Peng of Yingtian Temple in Fuqing saw him and was amazed, saying: 'Would you like to practice with me?' Yuanji looked up at him and happily agreed, so he carried his baggage and bamboo hat and followed him away. Soon, he passed the examination and was ordained. He traveled to Dongwu and relied on Zen Master Tianyi Huai. After Zen Master Tianyi Huai passed away, he turned to Zen Master Huangbo Nan, secretly receiving his approval. Yuanji was intelligent and diligent, taking on the affairs of the monastery, regardless of the cold or heat. He reclaimed wasteland into fertile fields, and planted pine and fir trees to become useful timber. He held one position, without changing for ten years. Nan Gong praised him as a true monk. When he moved to Huanglong Temple, he took Yuanji with him. In the second year of Xining (1069), Nan Gong passed away. After the pagoda was built, Yuanji bid farewell and left. Donglin Zong Gong appointed him as the first seat in the hall. People's expectations of him grew even higher. Guifeng Temple in Xinzhou and Dawei Temple in Tanzhou both competed to invite him, but Yuanji firmly refused to leave the mountain. Zen Master Baojue wanted to...
繼黃龍法席。璣掉頭掣肘徑去。寶覺不強也。人問其故。對曰。先師誡我。未登五十。不可為人。璣客于歸宗。時年四十八矣。佛印元公。勸之以應翠巖之命。從南昌帥謝景溫師直請也。又十年。移住圓通。從金陵帥朱彥世英請也。崇寧二年。世英復守金陵。會保寧虛席。移璣自近。江淮縉紳。都會休沐。車騎填門。弈棋煮茗。如蘭叢。如玉樹。而璣俎豆其中。兀如枯株。然談劇有味。睢陽許顗彥周。銳于參道。見璣作禮。璣曰。莫將閑事掛心頭。彥周曰。如何是閑事。答曰。參禪學道是。於是彥周開悟。良久曰。大道甚坦夷。何用許多言句葛藤乎。璣呼侍者。理前語問之。侍者瞠而卻。璣謂彥周曰。言句葛藤。又不可廢也。疾學者味著文字。作偈曰。不學文章不讀書。頹然終日自如愚。雖然百事不通曉。是馬何曾喚作驢。政和五年。易保寧為神霄。即日退庵于城南。八年九月示微病。二十二日浴罷。說偈而逝。閱世八十有三。坐六十三夏。阇維有終不壞者二。而糝以五色舍利。塔于雨華臺之左。
贊曰。璣雅自號無學老。而書偈于所居之壁。曰。無學庵中老。平生百不能。忖思多幸處。至老得為僧。宣和元年正月。
詔下。發天下僧尼。為德士女德。而璣化去。已逾年矣。夫豈茍然哉。
黃龍佛
【現代漢語翻譯】 現代漢語譯本 繼承了黃龍慧南禪師的法席。 釋璣禪師掉頭就走，不願留下。寶覺禪師也不強求。有人問他原因，釋璣禪師回答說：『先師黃龍慧南禪師告誡我，不到五十歲，不可為人師。』當時釋璣禪師客居歸宗寺，時年四十八歲。佛印元公勸他應翠巖寺的邀請，這是應南昌統帥謝景溫的請求。又過了十年，釋璣禪師移住圓通寺，這是應金陵統帥朱彥世英的請求。崇寧二年，朱彥世英再次鎮守金陵，適逢保寧寺住持空缺，便請釋璣禪師從附近移來。江淮一帶的官員士紳，都來此休假，車馬填滿了門庭，人們在此弈棋煮茶，如同蘭花叢生，美玉成林，而釋璣禪師端坐在其中，像一棵枯木。然而他談論佛法卻津津有味。睢陽人許顗，字彥周，精進于參禪悟道，見到釋璣禪師便行禮。釋璣禪師說：『不要將閑事掛在心頭。』彥周問：『什麼是閑事？』釋璣禪師回答說：『參禪學道就是閑事。』於是彥周開悟，良久后說：『大道如此平坦簡易，為何要用這麼多言語葛藤來纏繞呢？』釋璣禪師叫侍者，重複之前的話來問他，侍者瞠目結舌，不知所措。釋璣禪師對彥周說：『言語葛藤，也是不可廢棄的。』他告誡學者不要執著于文字，作偈說：『不學文章不讀書，頹然終日自如愚。雖然百事不通曉，是馬何曾喚作驢。』政和五年，將保寧寺改為神霄宮，釋璣禪師當日便退居到城南的庵中。政和八年九月，他略感不適，二十二日沐浴完畢，說完偈語便圓寂了。享年八十三歲，坐禪六十三年。荼毗後有兩顆牙齒沒有燒壞，並摻雜著五色舍利，建塔于雨花臺的左側。 讚語說：釋璣禪師平時自號無學老，並將偈語寫在所居住的墻壁上，說：『無學庵中老，平生百不能。忖思多幸處，至老得為僧。』宣和元年正月，朝廷下詔，讓天下的僧尼，改為德士女德，而釋璣禪師化去，已經一年多了。這難道是偶然的嗎？ 黃龍佛 (Huanglong Fo)
【English Translation】 English version He succeeded to the Dharma seat of Huanglong Huinan (黃龍慧南). Chan Master Ji (璣) turned his head and left without hesitation. Baocue (寶覺) did not press him to stay. When someone asked him the reason, Master Ji replied, 'My late teacher warned me that I should not become a teacher before the age of fifty.' At that time, Master Ji was a guest at Guizong Temple (歸宗寺), and he was forty-eight years old. Buddhist Seal Yuangong (佛印元公) persuaded him to accept the invitation of Cuiyan Temple (翠巖寺), at the request of Xie Jingwen (謝景溫), the commander of Nanchang. Ten years later, Master Ji moved to Yuantong Temple (圓通寺), at the request of Zhu Yanshiying (朱彥世英), the commander of Jinling. In the second year of Chongning (崇寧), Zhu Yanshiying once again guarded Jinling. Coincidentally, the abbot's seat at Baoning Temple (保寧寺) was vacant, so he invited Master Ji to move from nearby. Officials and gentry from the Jianghuai area all came here for vacation. Carriages and horses filled the gate. People played chess and brewed tea here, like orchids blooming and jade trees forming a forest. Master Ji sat among them, like a withered tree. However, he discussed the Dharma with great interest. Xu Yi (許顗), styled Yanzhou (彥周), from Suiyang (睢陽), was diligent in Chan practice and enlightenment. When he saw Master Ji, he bowed. Master Ji said, 'Do not hang idle matters in your heart.' Yanzhou asked, 'What are idle matters?' Master Ji replied, 'Practicing Chan and studying the Way are idle matters.' Thereupon, Yanzhou attained enlightenment. After a long while, he said, 'The Great Way is so flat and easy, why use so many verbal entanglements?' Master Ji called the attendant and asked him to repeat the previous words. The attendant was stunned and at a loss. Master Ji said to Yanzhou, 'Verbal entanglements are also indispensable.' He warned scholars not to be attached to words, composing a verse: 'Not studying literature, not reading books, I am dull and foolish all day long. Although I do not understand everything, have I ever called a horse a donkey?' In the fifth year of Zhenghe (政和), Baoning Temple was changed to Shenxiao Palace (神霄宮). Master Ji retired to a hermitage in the south of the city on the same day. In September of the eighth year of Zhenghe, he felt slightly unwell. On the twenty-second day, after bathing, he said a verse and passed away. He lived to be eighty-three years old and sat in meditation for sixty-three years. After cremation, two teeth remained unburned, and they were mixed with five-colored sariras (舍利), and a pagoda was built to the left of Yuhua Terrace (雨花臺). The eulogy says: Master Ji usually called himself 'Old No-Learning' (無學老), and wrote a verse on the wall of his residence, saying: 'Old in the No-Learning Hermitage, I am incapable of everything in my life. Thinking about my many fortunate circumstances, I was able to become a monk in my old age.' In the first month of the first year of Xuanhe (宣和), the imperial court issued an edict ordering all monks and nuns in the country to become virtuous men and women, while Master Ji had already passed away for more than a year. Could this be a coincidence? Huanglong Buddha (黃龍佛)
壽清禪師
禪師名惟清。字覺天。號靈源叟。生南州武寧陳氏。方垂髫上學。日誦數千言。吾伊上口。有異比丘過書肆。見之。引手熟視之。大驚曰。菰蒲中有此兒耶。告其父母。聽出家從之。師事戒律師。年十七為大僧。聞延恩院耆宿法安。見本色人。上謁愿留就學。安曰。汝苦海法船也。我尋常溝壑耳。豈能藏哉。黃龍寶覺心禪師。是汝之師。亟行毋后。時公至黃龍。泯泯與眾作息。問答茫然。不知端倪。夜誓諸佛前曰。倘有省發。愿盡形壽。以法為檀。世世力弘大法。初閱玄沙語。倦而倚壁。起經行。步促遺履。俯取之乃大悟。以所悟告寶覺。寶覺曰。從緣入者永無退失。然新得法空者。多喜悅致散亂。令就侍者房熟寐。公風神洞冰雪。而趣識卓絕流輩。龍圖徐禧德佔。太史黃庭堅魯直。皆師友之。其見寶覺。得記莂。乃公為之地。寶覺鍾愛。至忘其為師。議論商略。如交友。諸方號清侍者。如趙州文遠。南院守廓。張丞相商英。始奉使江西。高其為人。厚禮致。以居洪州觀音。不赴。又十年淮南使者朱京世昌。請住舒州太平。乃赴。衲子爭趨之。其盛不減圓通。在法雲長蘆時。寶覺春秋高。江西使者王桓。遷公居黃龍。不辭而往。未幾寶覺歿。即移疾居昭默堂。頹然坐一室。天下想其標緻。摩云昂霄。
【現代漢語翻譯】 現代漢語譯本 壽清禪師
禪師名惟清（惟清：人名），字覺天（覺天：字號），號靈源叟（靈源叟：別號），生於南州武寧陳氏。年少時開始上學，每天能背誦數千字，讀起來朗朗上口。有位雲遊的比丘經過書店，看見了他，拉過他的手仔細端詳，非常驚訝地說：『這偏僻的地方竟然有這樣的孩子！』於是告訴他的父母，勸他們讓孩子出家跟隨自己。禪師於是師從一位戒律師。十七歲時正式成為僧人。聽說延恩院的耆宿法安（法安：人名），能識得人的本性，便前去拜見，希望能留下學習。法安說：『你是苦海中的法船，我只是尋常的溝壑，哪裡能容納你呢？黃龍寶覺心禪師（黃龍寶覺心禪師：人名）才是你的老師，趕快去吧，不要耽擱。』當時禪師來到黃龍，默默地跟大家一起作息，對於提問和回答感到茫然，不知從何入手。晚上在諸佛面前發誓說：『如果能有所領悟，愿盡畢生之力，以佛法為佈施，世世代代努力弘揚大法。』起初閱讀玄沙（玄沙：人名）的語錄，感到疲倦便靠著墻休息。起身經行時，腳步匆忙，不小心遺落了一隻鞋子，彎腰去撿的時候，忽然大悟。於是將自己所悟的告訴寶覺。寶覺說：『從因緣入道的人，永遠不會退失。然而新近證得法空的人，大多會因為喜悅而導致散亂。』於是讓他到侍者的房間好好睡一覺。禪師風度神采如冰雪般清澈，見識卓絕，超越同輩。龍圖閣直學士徐禧德佔（徐禧德佔：人名），太史黃庭堅魯直（黃庭堅魯直：人名），都以師友之禮待他。禪師得到寶覺的認可和授記的地方，是禪師為寶覺所選的。寶覺非常喜愛他，甚至忘記了自己是老師，議論商略，如同朋友一般。各方都稱他為清侍者，如同趙州文遠（趙州文遠：人名），南院守廓（南院守廓：人名）。宰相張商英（張商英：人名）開始奉命出使江西時，非常敬重禪師的為人，以厚禮邀請他到洪州觀音寺居住，禪師沒有答應。又過了十年，淮南使者朱京世昌（朱京世昌：人名），邀請他到舒州太平寺居住，禪師才前往。僧人們爭相前往追隨他，盛況不亞於圓通寺。在法雲寺和長蘆寺時，寶覺年事已高，江西使者王桓（王桓：人名），想請禪師到黃龍寺居住，禪師沒有推辭就去了。沒過多久，寶覺圓寂，禪師便以生病為由，住在昭默堂，獨自一人頹然地坐在房間里。天下人都仰慕他的風範，如同高聳入雲的山峰。
【English Translation】 English version Chan Master Shouqing
The Chan master's name was Weiqing (惟清: personal name), his style name was Juetian (覺天: style name), and his sobriquet was Lingyuansou (靈源叟: sobriquet). He was born into the Chen family of Wuning in Nanzhou. When he was young and just beginning school, he could recite several thousand words a day, and he read them fluently. A wandering Bhikkhu passed by the bookstore and saw him. He took his hand and looked at him carefully, exclaiming in surprise, 'Is it possible that there is such a child in this remote place!' He told his parents and persuaded them to let the child leave home and follow him. The Chan master then studied with a Vinaya master. At the age of seventeen, he became a fully ordained monk. Hearing that the elder Fa'an (法安: personal name) of Yan'en Monastery could recognize people's true nature, he went to pay his respects, hoping to stay and study. Fa'an said, 'You are a Dharma boat in the sea of suffering, I am just an ordinary ditch, how can I contain you? Chan Master Huanglong Baojue Xin (黃龍寶覺心禪師: personal name) is your teacher, go quickly and do not delay.' At that time, the Chan master came to Huanglong and silently lived and worked with everyone, feeling confused about the questions and answers, not knowing where to start. At night, he vowed before all the Buddhas, 'If I can have any enlightenment, I vow to dedicate my life to Dharma as alms, and to vigorously promote the Great Dharma in every lifetime.' Initially, he read the sayings of Xuansha (玄沙: personal name), and feeling tired, he leaned against the wall to rest. When he got up to walk, he stumbled and dropped a shoe. As he bent down to pick it up, he suddenly had a great enlightenment. He told Baojue what he had realized. Baojue said, 'Those who enter the path through conditions will never regress. However, those who have newly attained emptiness of Dharma are often joyful, leading to distraction.' So he had him sleep well in the attendant's room. The Chan master's demeanor was as clear as ice and snow, and his knowledge was outstanding, surpassing his peers. Longtu Xu Xi Dezhun (徐禧德佔: personal name), and historian Huang Tingjian Luzhi (黃庭堅魯直: personal name), both treated him with the respect due to a teacher and friend. The place where the Chan master received Baojue's approval and prediction was chosen by the Chan master for Baojue. Baojue loved him very much, even forgetting that he was the teacher, discussing and deliberating as if they were friends. Everyone called him Attendant Qing, like Zhaozhou Wenyuan (趙州文遠: personal name) and Nanyuan Shoukuo (南院守廓: personal name). When Prime Minister Zhang Shangying (張商英: personal name) was first sent to Jiangxi, he greatly respected the Chan master's character and invited him with generous gifts to reside at Guanyin Monastery in Hongzhou, but the Chan master did not accept. Ten years later, Zhu Jing Shichang (朱京世昌: personal name), the envoy of Huainan, invited him to reside at Taiping Monastery in Shuzhou, and the Chan master went. Monks flocked to follow him, and the scene was no less grand than that at Yuantong Monastery. When he was at Fayun Monastery and Changlu Monastery, Baojue was old, and Wang Huan (王桓: personal name), the envoy of Jiangxi, wanted to invite the Chan master to reside at Huanglong Monastery, and the Chan master went without refusing. Not long after, Baojue passed away, and the Chan master, using illness as an excuse, lived in Zhaomo Hall, sitting alone in his room in a state of decline. The world admired his demeanor, like a mountain towering into the clouds.
余時以法門昆弟。預聞其論。曰。今之學者。未脫生死。病在什麼處。在偷心未死耳。然非其罪。為師者之罪也。如漢高帝。紿韓信而殺之。信雖曰死。其心果死乎。古之學者。言下脫生死。效在什麼處。在偷心已死。然非學者自能爾。實為師者。鉗錘妙密也。如梁武帝御大殿。見侯景不動聲氣。而景之心已枯竭。無餘矣。諸方所說。非不美麗。要之如趙昌𦘕花逼真。非真花也。其指法巧譬。類如此。閑居十五年。天下禪學者。知而親依之可也。公卿大夫。何自而知。亦爭親近之乎。非雷非霆。而聲名常在人耳。何修而臻此哉。平生至誠。惻怛于道而已。政和七年九月十八日。食罷掩房。遣呼以棲首座至。敘說決別。乃起浴更衣。以手指頂。侍者為淨髮訖。安坐而寂。前十日。自作無生常住真歸告銘曰。賢劫第四尊。釋迦文佛直下。第四十八世孫惟清。雖從本覺應緣出生。而了緣即空。初無自性。氏族親里。莫得而詳。但以正因一念。為所宗承。是廁釋迦之遠孫。其號靈源叟。據自了因。所了妙性。無名字中。示稱謂耳。亦臨濟無位真人。傅大士之心王類矣。亦正法眼藏。涅槃妙心。唯證乃知。余莫能測者歟。所以六祖問讓和尚。什麼處來。曰嵩山來。祖曰。什麼物恁么來。曰。說似一物即不中。祖曰。還假修證否。
【現代漢語翻譯】 現代漢語譯本： 我當時以同門師兄弟的身份，有幸聽聞了他的論述。他說：『如今的學人，未能脫離生死輪迴，病根在哪裡呢？就在於那顆『偷心』（指攀緣外物、追求名利的虛妄之心）沒有死去罷了。然而，這並非學人自身的罪過，而是為師者的罪過啊！』就像漢高祖劉邦欺騙韓信並將他殺害一樣，韓信雖然死了，他的心果真死了嗎？古時候的學人，為何能在言語之間就脫離生死？效驗又在哪裡呢？就在於那顆『偷心』已經死了。然而，這並非學人自己能夠做到的，實在是為師者鉗錘鍛鍊的巧妙嚴密啊！就像梁武帝身處大殿之上，侯景見到他卻不動聲色，而侯景的內心早已枯竭，什麼也不剩下了。各處所說的法門，並非不美好，但終究像趙昌畫的花一樣逼真，卻不是真正的花。他們所用的巧妙比喻，大概就是這樣。我閑居十五年，天下的禪學者，知道我而親近依靠我的，還可以理解。那些公卿大夫，又從哪裡知道我呢？難道也會爭著親近我嗎？我既非雷霆，卻聲名常在人們耳中，這是修了什麼才達到的呢？不過是平生至誠，對『道』（指真理、佛法）的真切關懷罷了。 政和七年九月十八日，吃完飯後關上房門，叫人把棲首座叫來，敘說告別。於是起身沐浴更衣，用手指著頭頂，侍者為他剃髮完畢，安然端坐而逝。前十天，他自己寫了《無生常住真歸告銘》，內容是：『賢劫（指現在這個時代）第四尊佛，釋迦文佛的直系第四十八世孫惟清，雖然是從本覺（指眾生本有的覺悟）應緣而生，但了知因緣本空，本來就沒有自性。氏族親里，無法詳細說明。只是以正因（指正確的成佛之因）一念，作為所宗奉和繼承的。是廁身於釋迦遠孫之列的靈源叟。根據自了因（指通過自身覺悟而證得的佛性），所了悟的妙性，在沒有名字之中，顯示稱謂罷了。』也像是臨濟宗的無位真人，傅大士的心王之類啊！也像是正法眼藏（指佛法的精髓），涅槃妙心（指寂滅的真如），唯有證悟才能知曉，我無法測度啊！所以六祖慧能問懷讓和尚：『從哪裡來？』懷讓說：『從嵩山來。』六祖說：『什麼東西這樣來？』懷讓說：『說像一件東西就不對了。』六祖說：『還用修證嗎？』
【English Translation】 English version: At that time, as a Dharma brother, I had the opportunity to hear his discourse. He said, 'Scholars of today have not escaped the cycle of birth and death. Where does the problem lie? It lies in the fact that the 'thieving mind' (referring to the deluded mind that clings to external objects and seeks fame and gain) has not died. However, it is not their fault, but the fault of the teachers.' It's like Emperor Gaozu of Han deceiving Han Xin and killing him. Although Han Xin died, did his mind truly die? Why could scholars of ancient times escape the cycle of birth and death through words? Where was the effect? It was because the 'thieving mind' had died. However, this was not something the scholars could do on their own; it was truly due to the skillful and precise training of the teachers! It's like Emperor Wu of Liang sitting in the main hall, and Hou Jing seeing him without any change in expression, but Hou Jing's heart was already withered and empty, with nothing left. The Dharma doors spoken of everywhere are not without beauty, but ultimately they are like Zhao Chang's realistic paintings of flowers, which are not real flowers. Their skillful metaphors are probably like this. I have lived in seclusion for fifteen years. It is understandable that Chan scholars throughout the world know me and rely on me. But where do those high officials and nobles know me from? Would they also compete to be close to me? I am neither thunder nor lightning, yet my reputation is always in people's ears. What cultivation has achieved this? It is only my lifelong sincerity and deep concern for the 'Dao' (referring to truth, the Buddha's teachings). On the eighteenth day of the ninth month of the seventh year of Zhenghe, after eating, he closed the door and asked someone to call the head monk Qi to come and say goodbye. Then he got up, bathed, and changed his clothes, pointed to the top of his head, and the attendant shaved his head. He sat peacefully and passed away. Ten days earlier, he had written his own 'Inscription on the True Return to Non-Birth and Eternal Abiding,' which read: 'The fourth Buddha of the Bhadrakalpa (referring to the present era), the direct forty-eighth generation descendant of Shakyamuni Buddha, Wei Qing, although born from the fundamental enlightenment (referring to the inherent enlightenment of all beings) in response to conditions, understands that conditions are empty and originally without self-nature. The clan and relatives cannot be described in detail. Only the one thought of the right cause (referring to the correct cause for attaining Buddhahood) is taken as the object of veneration and inheritance. He is the Elder Lingyuan, who is among the distant descendants of Shakyamuni. Based on the self-enlightened cause (referring to the Buddha-nature attained through one's own enlightenment), the wonderful nature that is enlightened is shown in a name within the nameless.' It is also like the Non-Positioned True Man of the Linji school, the Mind King of Fu Dashi! It is also like the Treasury of the Eye of the True Dharma (referring to the essence of the Buddha's teachings), the Wonderful Mind of Nirvana (referring to the tranquil Suchness), which can only be known through realization, and I cannot fathom it! Therefore, the Sixth Patriarch Huineng asked the monk Huairang, 'Where do you come from?' Huairang said, 'I come from Mount Song.' The Sixth Patriarch said, 'What thing comes like this?' Huairang said, 'It is not right to say it is like a thing.' The Sixth Patriarch said, 'Does it still need cultivation and realization?'
曰。修證即不無。污染即不得。祖曰。即此不污染。是諸佛之護念。汝既如是。吾亦如是。茲蓋獨標清凈法身。以遵教外別傳之宗。而揀云。報化非真佛。亦非說法者。然非無報化大功大用。謂若解通報化。而不頓見法身。則滯污染緣。乖護念旨。理必警省耳。夫少室道行。光騰後裔。則有云門偃。奮雄音絕唱於國中。臨濟玄。振大用大機。于天下。皆得正傳。世咸宗奉。惟清望臨濟。九世祖也。今宗教衰喪。其未盡絕滅者。唯二家微派。斑斑有焉。然名多愧實。顧適當危寄。而朝露身緣。勢迫晞墜。因力病釋俗從真。敘如上事。以授二三子。吾委息后。當用依稟觀究。即不違先聖法門。而自見深益。慎勿隨末法所尚。乞空文于有位。求為銘志。張飾說。以浼吾。至囑至囑。因自所敘。曰無生常住真歸誥。且系之以銘。銘曰。無涯湛海。瞥起一漚。亙乎百年。曷浮曷休。廣莫清漢。歘生片云。有無起滅。隱顯何分。了茲二者。即見實相。十世古今。始終現量。吾銘此旨。昭示汝曹。泥多佛大。水長船高。公遺言。藏骨石于海會。示生死不與眾隔也。門弟子確誠克奉藏之。而增修其舊。不敢違其誡。公賜號佛壽。從樞密鄧公。洵武請也。
贊曰。初靈源訃至。讀其自作志銘。嘆曰。何疾世(或云何疾法之弊)。自
【現代漢語翻譯】 他說：『修行證悟並非沒有，但污染是絕對不能有的。』六祖說：『當下這不被污染的心，就是諸佛所護念的。你既然這樣，我也是這樣。』這正是爲了特別標示清凈法身，以遵循教外別傳的宗旨。而告誡說：『報身和化身並非真佛，也不是說法者。』然而，並非沒有報身和化身的大功大用。如果理解了報身和化身，卻不能當下見到法身，就會滯留在污染的因緣中，違背了諸佛護念的旨意。因此，必須警醒反省。少室山的道行，光輝照耀後代，於是有云門文偃（Yunmen Wenyan），在全國發出雄渾的聲音和絕妙的唱誦；臨濟義玄（Linji Yixuan），在天下展現大用和大機。他們都得到了正統的傳承，世人都尊崇信奉。只有清望臨濟，是我的第九代祖師。如今禪宗衰落，尚未完全滅絕的，只有這兩家的微弱支派，零星存在。然而，名聲大多與實際不符。我正當危難之際，生命如朝露般短暫，形勢緊迫，如同太陽升起。因此，我竭力帶病還俗，追求真理，敘述以上這些事情，來傳授給你們幾個弟子。我圓寂之後，應當依據稟承的觀點來探究，這樣就不會違背先聖的法門，而能親自見到深刻的利益。千萬不要追隨末世之風，向有權位的人乞求空洞的文章，請求為我撰寫墓誌銘，張揚粉飾，以玷污我。再三囑咐，再三囑咐。因此，根據自己所敘述的，寫下《無生常住真歸誥》。並且繫上銘文。銘文說：『無邊無際的湛海，忽然升起一個水泡。橫亙百年，何時浮起，何時休止？廣闊無垠的清澈天空，突然生出一片雲彩。有和無，生和滅，隱藏和顯現，有什麼分別？瞭解了這兩者，就能見到實相。十世古今，始終顯現。我銘記這個宗旨，昭示你們。泥土越多，佛像越大；水漲起來，船就越高。』老師的遺言，將骨灰藏在海會寺，表示生死不與大眾隔絕。門下弟子確信誠懇地奉行，將骨灰安葬在那裡，並且增修了舊的寺廟，不敢違揹他的告誡。老師的賜號是佛壽，這是從樞密使鄧公洵武（Deng Gong Xunwu）那裡請求來的。 讚語說：最初靈源（Lingyuan）的訃告傳來，讀了他的自作墓誌銘，感嘆說：『多麼厭惡世俗（或者說是多麼厭惡佛法的弊端）！』
【English Translation】 He said, 'Cultivation and realization are not absent, but defilement is absolutely impermissible.' The Patriarch said, 'This very non-defilement is what all Buddhas protect and cherish. Since you are like this, so am I.' This is precisely to specially highlight the pure Dharma-body, in order to follow the principle of a special transmission outside the teachings. And it warns, 'The Reward-body and Transformation-body are not the true Buddha, nor are they the ones who preach the Dharma.' However, it is not that the Reward-body and Transformation-body have no great merit and great function. If one understands the Reward-body and Transformation-body but cannot immediately see the Dharma-body, then one will be stuck in the conditions of defilement, violating the intent of the Buddhas' protection and cherishing. Therefore, one must be vigilant and introspective. The practice of the Shaoshi Mountain shines upon later generations, so there was Yunmen Wenyan (Yunmen Wenyan), who emitted a heroic voice and exquisite chants in the country; Linji Yixuan (Linji Yixuan), who displayed great function and great opportunity in the world. They both received the orthodox transmission, and the world revered and believed in them. Only Qingwang Linji is my ninth-generation ancestor. Now that the Chan school is declining, the only ones that have not completely died out are the weak branches of these two families, existing sporadically. However, their reputations mostly do not match reality. I am at a time of crisis, and my life is as short as morning dew, the situation is pressing, like the sun rising. Therefore, I have tried my best to retire from secular life while ill, pursuing the truth, narrating these things above, to pass on to you few disciples. After my passing, you should use the view of inheritance to investigate, so that you will not violate the Dharma-door of the former sages, and you will personally see profound benefits. Do not follow the fashion of the degenerate age, begging empty articles from those in power, requesting them to write epitaphs for me, exaggerating and embellishing, to defile me. I urge you again and again, urge you again and again. Therefore, according to what I have narrated, I write the 'Edict of No-Birth, Constant Abiding, True Return.' And I attach an inscription. The inscription says: 'In the boundless, vast sea, suddenly a bubble arises. Stretching for a hundred years, when will it float, when will it rest? In the vast and clear sky, suddenly a wisp of cloud appears. Being and non-being, arising and ceasing, hidden and manifest, what is the difference? Understanding these two, one can see the true nature. The ten ages, past and present, are always manifest. I inscribe this principle, to show you. The more mud, the bigger the Buddha; the higher the water rises, the higher the boat.' The teacher's last words were to bury his bones in the Sea Assembly Temple, indicating that life and death are not separated from the masses. The disciples faithfully and sincerely followed, buried the bones there, and renovated the old temple, not daring to violate his admonition. The teacher's bestowed title was Buddha Longevity, which was requested from the Privy Councilor Deng Gong Xunwu (Deng Gong Xunwu). The eulogy says: When Lingyuan's (Lingyuan) obituary first arrived, reading his self-composed epitaph, he sighed, 'How he hated the world (or how he hated the abuses of the Dharma)!'"
珍其道之深乎。收涕為之詞曰。今年九月十有八。清凈凈身忽衰颯。生死鶻侖誰劈破。披露夢中根境法。無生塔成自作銘。人言無虧寧有成。一切法空尚曰座。此塔安得離色聲。障云方增佛日晚。長蹉更失人天眼。但余荷負大法心。乞與叢林照古今。
禪林僧寶傳卷第三十(終)
No. 1560-1 補禪林僧寶傳
舟峰庵沙門 慶老 撰
五祖演禪師
禪師諱法演。綿州巴西鄧氏。少落髮受具。預城都講席。習百法唯識論。窺其奧置之曰。膠柱安能鼓瑟乎。即行遊方所至。無足當其意者。抵浮山謁遠錄公。久之無所發明。遠曰。吾老矣。白雲端爐鞴。不可失也。演唯諾徑造。白雲端曰。川藞苴汝來耶。演拜而就列。一日舉。僧問南泉。摩尼珠語。以問端。端叱之。演領悟。汗流被體。乃獻投機頌曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。端頷之曰。栗棘蓬禪。屬子矣。演掌磨。有僧視磨急轉。指以問演。此神通耶。法爾耶。演褰衣旋磨一匝。端嘗示眾云。古人道。如鏡鑄像。像成后。鏡在什麼處。眾下語不契。演作街坊。自外來。端舉示演。演前問訊曰。也不爭多。端笑曰。須是道者始得。初住四面。遷白雲。上堂云。汝等諸人。見老和尚。鼓
【現代漢語翻譯】 現代漢語譯本： 他非常珍惜佛法的深刻之處，含淚寫下這樣的詞句：『今年九月十八，清凈的身體忽然衰老凋零。生死的關鍵，有誰能一刀劈開？我將夢中的根源和境界徹底揭露。無生之塔建成，自己為它撰寫銘文。人們說沒有缺失，哪裡會有成就？一切法本性為空，尚且稱之為『座』，這座塔又怎麼能脫離色和聲？烏雲正在加劇，佛日的照耀也變得昏暗，長久的蹉跎更是讓人失去了人天之眼。但我還剩下承擔大法的心，希望它能照亮叢林，直至古今。』 《禪林僧寶傳》卷第三十（終） 補《禪林僧寶傳》 舟峰庵沙門 慶老 撰 五祖演禪師 禪師名諱法演（Fayan），是綿州巴西鄧氏人。年少時剃度出家，受具足戒，參與成都的講席，學習《百法唯識論》。深入研究后，他放下書本說：『膠柱鼓瑟，怎麼能彈出美妙的音樂呢？』於是開始遊歷四方，但沒有遇到能讓他心滿意足的人。到達浮山，拜見遠錄公（Yuanlu Gong），很久都沒有得到開悟。遠錄公說：『我老了，白雲端（Baiyunduan）的爐鞴，不可錯過啊。』法演應允，直接前往。白雲端說：『你這個川地的粗漢，你來啦？』法演拜見後站在一旁。一天，白雲端舉起一個僧人問南泉（Nanquan）的『摩尼珠』（Manizhu，如意寶珠）的話頭來問法演，白雲端呵斥了他。法演因此領悟，汗流浹背，於是獻上投機頌說：『山前一片空閑的田地，合掌再三詢問老祖宗。幾度賣出又自己買回，只因爲憐愛松竹引來清風。』白雲端點頭說：『栗棘蓬（Lixi Peng，比喻難解的禪）禪，屬於你了。』法演掌管磨坊。有僧人看到磨盤飛速轉動，指著問法演：『這是神通嗎？是自然規律嗎？』法演提起衣角，繞著磨盤轉了一圈。白雲端曾經向大眾開示說：『古人說，如同用鏡子鑄造佛像，佛像鑄成后，鏡子在哪裡呢？』大眾的回答都不契合。法演裝作街坊的人，從外面進來。白雲端舉起這個話頭向法演展示，法演上前問訊說：『也不爭多。』白雲端笑著說：『必須是得道的人才能這樣說。』法演最初住在四面山，後來遷到白雲山。上堂說法時說：『你們這些人，見到老和尚，敲』
【English Translation】 English version: He deeply cherished the profundity of the Dharma, and with tears, he composed these words: 'This year, on the eighteenth day of the ninth month, my pure body suddenly weakened and withered. Who can cleave through the crux of birth and death? I completely reveal the roots and realms within the dream. The Stupa of No-Birth is completed, and I myself write its inscription. People say there is no deficiency, but where can achievement be found? All dharmas are empty in nature, yet we still call it a 'seat.' How can this stupa be separated from form and sound? The obstructing clouds are increasing, and the Buddha's light is dimming. Prolonged delay further causes the loss of the eyes of humans and devas. But I still have the heart to bear the great Dharma, hoping it can illuminate the Sangha, from ancient times to the present.' The Thirtieth Scroll of the Biographies of Eminent Monks in the Chan Forest (End) Supplement to the Biographies of Eminent Monks in the Chan Forest Compiled by Qinglao, a Shramana of Zhoufeng Hermitage Chan Master Wuzu Fayan (Fifth Ancestor Fayan) The Chan Master's name was Fayan (Dharma Eye), and he was from the Deng family of Bazhou, Mianzhou. He was tonsured and ordained at a young age, and participated in lectures in Chengdu, studying the 'Hundred Dharmas Treatise on Consciousness-Only.' After delving into it, he put down the book and said, 'How can one play beautiful music by gluing the bridge of a zither?' Thus, he began to travel, but did not encounter anyone who could satisfy him. Arriving at Fushan, he visited Yuanlu Gong, but did not attain enlightenment for a long time. Yuanlu Gong said, 'I am old, the furnace of Baiyunduan (White Cloud Peak) should not be missed.' Fayan agreed and went directly there. Baiyunduan said, 'You, the rough fellow from Sichuan, you have come?' Fayan bowed and stood aside. One day, Baiyunduan raised the question of a monk asking Nanquan (Southern Spring) about the 'Mani Jewel' (wish-fulfilling jewel) to ask Fayan, but Baiyunduan scolded him. Fayan then realized, sweating profusely, and presented a verse of accord, saying: 'Before the mountain is a piece of idle land, I clasp my hands and repeatedly ask the old patriarch. How many times have I sold it and bought it back myself, only because I cherish the pines and bamboos that bring in the clear wind.' Baiyunduan nodded and said, 'The Porcupine-like Zen (difficult to grasp), belongs to you.' Fayan managed the mill. A monk saw the millstone spinning rapidly, pointed at it and asked Fayan, 'Is this supernatural power? Is it natural law?' Fayan lifted his robe and circled the millstone once. Baiyunduan once instructed the assembly, saying, 'The ancients said, it is like casting an image with a mirror, after the image is cast, where is the mirror?' The assembly's answers did not match. Fayan pretended to be a neighbor, coming in from outside. Baiyunduan raised this question to show Fayan, Fayan stepped forward and inquired, saying, 'It doesn't contend for much.' Baiyunduan smiled and said, 'It must be said by one who has attained the Way.' Fayan initially lived on Simian Mountain, and later moved to Baiyun Mountain. When giving a Dharma talk, he said, 'All of you, seeing the old monk, knock'
動唇舌。豎起拂子。便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知檐聲不斷前旬雨。電影還連后夜雷。又云。悟了同未悟。歸家尋舊路。一字是一字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮華。一年生一度。又云。賤賣擔板漢。貼秤麻三斤。百千年滯貨。何處著渾身。張丞相謂。其應機接物。孤峭徑直。不犯刊削。其知言耶。演出世四十餘年。晚住太平。移東山。崇寧三年六月二十五日。上堂辭眾。時山門有土木之工。演躬自督役。誡曰。汝等好作息。吾不復來矣。歸方丈。淨髮澡浴。旦日吉祥而逝。阇維得舍利甚伙。塔于東山之南。蓋年八十餘。先是五祖遺記曰。吾滅后可留真身。吾手啟而舉。吾再出矣。演住山時。塑手泥淶(音來)中裂。相去容匕。眾咸異之。演嘗拜塔。以手指云。當時與么全身去。今日重來記得無。復云。以何為驗以此為驗。遂作禮。及其將亡也。山摧石隕。四十里內。巖谷震吼。得法子。曰惠勤。曰克勤。曰清遠。皆知名當世云。
贊曰。臨濟七傳而得石霜圓。圓之子。一為積翠南。一為楊歧會。南之設施。如坐四達之衢。聚珍怪百物而鬻之。遺簪墮珥。隨所揬焉。骎骎末流。冒其氏者。未可以一二數也。會乃如玉人之治璠玙。珷玞廢矣。故其子孫。皆光明照
【現代漢語翻譯】 現代漢語譯本： 動動嘴唇和舌頭，豎起拂塵，就自以為是地理解了。等到山裡的鳥聚集，牛搖動尾巴，卻又把這些當作平常事。殊不知屋檐滴水的聲音，還在延續著前些天的雨，閃電還連線著後半夜的雷聲。又說，『悟了和未悟一樣，回家尋找舊路。一字就是一字，一句就是一句。從小就沒有脫離實際，兩歲就開始學走路。清澈的水中生長蓮花，一年只開一次。』又說，『賤賣貨物的挑夫，貼上秤砣也只有三斤麻。積壓了百千年的貨物，要往哪裡安放這整個身軀？』張丞相說，他的應機接物，孤高峭拔，直截了當，不加修飾，真是懂得他的人啊！
演出世說法四十餘年，晚年住在太平，后移居東山。崇寧三年六月二十五日，上堂向大眾告別。當時山門有土木工程，演親自督工，告誡說：『你們好好休息，我不會再來了。』回到方丈室，洗凈頭髮和身體。第二天吉祥圓寂。火化后得到很多舍利。建塔于東山之南。享年八十多歲。此前五祖曾留下預言說：『我圓寂后可以留下真身，我親手開啟並舉起它，我還會再來的。』演住持東山時，塑造的手在泥塑淶（音來）中裂開，相距可以容納一把勺子，眾人都覺得奇怪。演曾經拜塔，用手指著說：『當時就這樣全身而去，今天重來還記得嗎？』又說：『用什麼來驗證？就用這個來驗證。』於是作禮。等到他將要圓寂時，山崩石落，四十里以內，山谷震動轟鳴。得法的弟子有惠勤、克勤、清遠，都是當時很有名的人。
讚語說：臨濟宗七傳而得到石霜圓。圓的弟子，一個成為積翠南，一個成為楊歧會。南的設施，就像坐在四通八達的道路上，聚集各種珍奇古怪的物品來賣。遺失的髮簪耳墜，隨意丟棄。漸漸地到了末流，冒用他名號的人，數都數不清了。會就像玉匠治理璠玙，珷玞就被廢棄了。所以他的子孫，都光明照耀。
【English Translation】 English version: Moving the lips and tongue, raising the whisk, one then acts as if they have achieved superior understanding. When mountain birds gather and cows wag their tails, these are regarded as commonplace. Little do they know that the sound of dripping eaves continues the rain of the previous days, and the lightning still connects to the thunder of the late night. It is also said, 'Enlightened and unenlightened are the same; returning home, seek the old path. A word is a word, a phrase is a phrase. From a young age, one has not detached from reality; at two years old, one learns to walk. Lotus flowers grow in clear water, blooming only once a year.' It is also said, 'A cheap-selling porter, even with a weight added, is only three pounds of hemp. A hundred-thousand-year-old stagnant commodity, where can this whole body be placed?' Chancellor Zhang said that his response to situations and interactions with others was lofty, steep, and direct, without embellishment, truly understanding him!
Yan preached the Dharma for over forty years, residing in Taiping in his later years, and later moved to Dongshan. On the twenty-fifth day of the sixth month of the third year of Chongning, he ascended the hall to bid farewell to the assembly. At that time, there was construction work at the mountain gate, and Yan personally supervised the work, admonishing, 'You all rest well; I will not return.' He returned to his abbot's quarters, cleansed his hair and body. The next day, he passed away auspiciously. After cremation, many sharira (舍利, relics) were obtained. A pagoda was built south of Dongshan. He lived to be over eighty years old. Previously, the Fifth Patriarch left a prophecy, saying, 'After my nirvana (滅后, passing), my true body can be preserved. I will personally open and raise it, and I will return again.' When Yan was the abbot of Dongshan, the hand sculpted in the mud Lai (淶, sound lai) cracked, with a gap large enough to hold a spoon, which everyone found strange. Yan once paid homage to the pagoda, pointing with his finger and saying, 'At that time, I left in this whole body; do I remember returning today?' He also said, 'What can be used as proof? Use this as proof.' Then he made a bow. When he was about to pass away, the mountain collapsed and rocks fell, and within forty li (里, a Chinese unit of distance), the valleys shook and roared. His Dharma heirs were Huaiqin (惠勤), Keqin (克勤), and Qingyuan (清遠), all of whom were famous in their time.
The eulogy says: From Linji (臨濟) came seven generations to Shishuang Yuan (石霜圓). Yuan's disciples, one became Jicui Nan (積翠南), and the other became Yangqi Hui (楊歧會). Nan's arrangements were like sitting on a road that reaches in all directions, gathering all kinds of rare and strange objects to sell. Lost hairpins and earrings are discarded at will. Gradually, in later generations, those who falsely used his name were too numerous to count. Hui was like a jade craftsman working on fan yu (璠玙, fine jade), while wu fu (珷玞, inferior jade) was discarded. Therefore, his descendants all shone brightly.
人。克世其家。蓋碧落碑無贗本也。
云巖新禪師
禪師諱悟新。王氏。韶州曲江人。魁岸黑麵。如梵僧。壯依佛陀院落髮。以氣節蓋眾。好面折人。初謁棲賢秀鐵面。秀問。上座甚處人。對曰。廣南韶州。又問。曾到雲門否。對曰。曾到。又問。曾到靈樹否。對曰。曾到。秀曰。如何是靈樹枝條。對曰。長底自長。短底自短。秀曰。廣南蠻。莫亂說。新曰。向北驢。只恁么。拂袖而出。秀器之。而新無留意。乃之黃龍。謁寶覺禪師。談辯無所抵捂。寶覺曰。若之技止此耶。是固說食耳。渠能飽人乎。新窘無以進。從容白曰。悟新到此。弓折箭盡。愿和尚慈悲。指個安樂處。寶覺曰。一塵飛而翳天。一芥墮而覆地。安樂處。政忌上座許多骨董。直須死卻無量劫來偷心。乃可耳。新趨出。一日默坐下板。會知事捶行者。新聞杖聲。忽大悟。奮起忘納其屨。趨方丈見寶覺。自譽曰。天下人總是學得底。某甲是悟得底。寶覺笑曰。選佛得甲科。何可當也。新自是號為死心叟。榜其居曰死心室。蓋識悟也。久之去游湘西。是時喆禪師。領嶽麓。新往造焉。喆問。是凡是聖。對曰。非凡非聖。喆曰。是什麼。對曰。高著眼。喆曰。恁么。則南山起云。北山下雨。對曰。且道是凡是聖。喆曰。爭奈頭上漫漫。腳下漫漫
【現代漢語翻譯】 現代漢語譯本： 人。能夠匡正世風，端正家風。因為碧落碑沒有偽造的版本。
云巖新禪師
禪師法名悟新，俗姓王，是韶州曲江人。身材魁梧，面色黝黑，像個梵僧。年輕時在佛陀院出家。以氣節聞名，喜歡當面指責別人的過失。起初拜訪棲賢秀鐵面禪師。秀禪師問：『上座是哪裡人？』回答說：『廣南韶州。』又問：『曾經到過雲門嗎？』回答說：『曾經到過。』又問：『曾經到過靈樹嗎？』回答說：『曾經到過。』秀禪師說：『什麼是靈樹的枝條？』回答說：『長的自然長，短的自然短。』秀禪師說：『廣南蠻子，不要胡說。』新禪師說：『向北的驢子，就只是這樣。』說完拂袖而去。秀禪師很器重他，但新禪師沒有在意。於是前往黃龍，拜見寶覺禪師。辯論時沒有絲毫退讓。寶覺禪師說：『你的技能就只有這些嗎？這只是在說食物而已，它能讓人吃飽嗎？』新禪師窘迫得無話可說，從容地說道：『悟新到這裡，已經弓折箭盡，希望和尚慈悲，指點一個安樂的地方。』寶覺禪師說：『一粒塵埃飛起就能遮蔽天空，一粒芥子掉落就能覆蓋大地。安樂的地方，最忌諱上座你這些陳腐的見解。必須徹底死去無量劫以來偷取的心，才可以。』新禪師快步退出。一天，在新禪師在禪床下默坐時，適逢知事僧鞭打行者。新禪師聽到杖聲，忽然大悟。奮起時忘記穿鞋，快步到方丈室拜見寶覺禪師，自誇說：『天下人都是學來的，我卻是悟出來的。』寶覺禪師笑著說：『選佛得了甲等，真是了不起啊。』新禪師從此自號死心叟，並在他的居室上題寫死心室。這是因為他已經徹悟了。過了很久，他前往湘西遊歷。當時喆禪師主持嶽麓寺，新禪師前去拜訪。喆禪師問：『是凡人還是聖人？』回答說：『非凡非聖。』喆禪師說：『那是什麼？』回答說：『高著眼。』喆禪師說：『這樣說來，就是南山起云，北山下雨了？』回答說：『且說說看，是凡人還是聖人？』喆禪師說：『奈何頭上漫漫，腳下漫漫。』
【English Translation】 English version: People. Can rectify the customs of the world and correct the family style. Because the Bi Luo Stele has no counterfeit versions.
Zen Master Yunyan Xin
The Zen master's name was Wuxin (悟新), his surname was Wang, and he was from Qujiang in Shaozhou. He was tall and had a dark face, like a Brahman monk. In his youth, he became a monk at the Buddha Temple. He was known for his integrity and liked to point out other people's faults to their faces. Initially, he visited Zen Master Tie Mian (Iron Face) Xiu at Qixian. Zen Master Xiu asked, 'Where are you from, venerable monk?' He replied, 'Guangnan Shaozhou.' He asked again, 'Have you ever been to Yunmen?' He replied, 'I have been there.' He asked again, 'Have you ever been to Lingshu?' He replied, 'I have been there.' Zen Master Xiu said, 'What are the branches of Lingshu?' He replied, 'The long ones are naturally long, and the short ones are naturally short.' Zen Master Xiu said, 'Guangnan barbarian, don't talk nonsense.' Zen Master Xin said, 'Northern donkey, you are just like that.' Then he flicked his sleeves and left. Zen Master Xiu valued him, but Zen Master Xin did not pay attention. So he went to Huanglong to visit Zen Master Baojue. During the debate, there was no retreat. Zen Master Baojue said, 'Is this all your skill? This is just talking about food, can it fill people's stomachs?' Zen Master Xin was embarrassed and speechless, and said calmly, 'Wuxin has come here, and his bow is broken and his arrows are exhausted. I hope the abbot will be merciful and point out a place of peace.' Zen Master Baojue said, 'A speck of dust can fly up and obscure the sky, and a mustard seed can fall and cover the earth. The place of peace is most taboo to your old-fashioned views. You must completely die the stealing heart of countless kalpas before you can.' Zen Master Xin quickly withdrew. One day, when Zen Master Xin was sitting silently under the meditation platform, the supervisor was whipping the practitioners. Zen Master Xin heard the sound of the staff and suddenly had a great enlightenment. He got up and forgot to put on his shoes, and hurried to the abbot's room to see Zen Master Baojue, boasting, 'All the people in the world have learned it, but I have realized it.' Zen Master Baojue smiled and said, 'You have won the first prize in the selection of Buddhas, which is really remarkable.' From then on, Zen Master Xin called himself the Old Man of Dead Heart (死心叟), and inscribed the Dead Heart Room (死心室) on his residence. This is because he had completely realized it. After a long time, he went to Xiangxi for a tour. At that time, Zen Master Zhe was in charge of Yuelu Temple, and Zen Master Xin went to visit him. Zen Master Zhe asked, 'Are you an ordinary person or a saint?' He replied, 'Neither ordinary nor saint.' Zen Master Zhe said, 'Then what are you?' He replied, 'High vision.' Zen Master Zhe said, 'In that case, the South Mountain rises with clouds, and the North Mountain rains?' He replied, 'Let's talk about it, are you an ordinary person or a saint?' Zen Master Zhe said, 'But what to do, the top of the head is vast, and the feet are vast.'
。新仰屋作噓聲。喆曰。氣急殺人。對曰。恰是。拂袖便出。謁法昌遇禪師。遇問。近離甚處。對曰。某甲自黃龍來。遇云。還見心禪師么。對曰。見。遇曰什麼處見。對曰。吃粥吃飯處見。遇插火箸于爐中雲。這個又作么生。新拽脫火箸。便行。新初住云巖。已而遷翠巖。翠巖舊有淫祠。鄉人禳禬。酒胾汪濊無虛日。新誡知事毀之。知事辭以不敢掇禍。新怒曰。使能作禍。吾自當之。乃躬自毀拆。俄有巨蟒盤臥內。引首作吞噬之狀。新叱之而遁。新安寢無他。未幾再領云巖。建經藏。太史黃公庭堅為作記。有以其親墓誌。镵于碑陰者。新恚罵曰。陵侮不避禍若是。語未卒。電光翻屋。雷擊自戶入。折其碑陰中分之。視之已成灰燼。而藏記安然無損。晚遷住黃龍。學其云委。屬疾退居晦堂。夜參豎起拂子云。看看拂子病。死心病。拂子安。死心安。拂子穿卻死心。死心穿卻拂子。正當恁么時。喚作拂子。又是死心。喚作死心。又是拂子。畢竟喚作什麼。良久云。莫把是非來辯我。浮生穿鑾不相干。有乞末後句者。新與偈云。末後一句子。直須心路絕。六根門既空。萬法無生滅。於此徹其源。不須求解脫。生平愛罵人。只為長快活。政和五年十二月十三日晚。小參說偈。十五日。泊然坐逝。訃聞諸方。衲子為之嗚咽流涕
。荼毗得舍利五色。閱世七十二。坐四十五夏。塔于晦堂之後。
贊曰。余閱死心悟門。政所謂渴驢奔泉。怒猊抉石者也。當其凡聖情盡。佛祖在所詆訶。況餘子乎。山谷謂。其雍雍肅肅。觀者拱手。此老蓋亦憚之矣。
南嶽石頭志庵主
公諱懷志。出於婺州金華吳氏。性夷粹。聰警絕人。年十四。去依智慧院寶偁為童子。二十二試所習落髮。預講肆十二年。宿學爭下之。嘗欲會通諸宗異義。為書傳世。以端正一代時教之本意。有禪者問曰。杜順乃賢首宗祖師也。而談法身。則曰。懷州牛吃禾。益州馬腹脹。此偈合歸天臺何義耶。志不能對。即行遊方。晚至洞山。謁真凈文禪師。問。古人一喝。不作一喝用。意旨如何。文公呵叱之。志趨出。文笑呼曰。浙子。齋后遊山好。志領悟。久之辭去。真凈曰。子禪雖逸格。惜緣不勝耳。志識其意。拜賜而行。至袁州。州人請居楊歧。挽留之。掣肘而去。游湘上。潭牧聞其名。請居上封北禪。皆不受。庵于衡岳二十餘年。士大夫經由。造其居。不甚顧答。人問其故。曰。彼富貴人。辯博多聞。我粥飯僧耳。口吻遲鈍。無可說。自然憨癡去。有偈曰。萬機俱能付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。又問曰。師住山多年。有何旨趣。對曰
【現代漢語翻譯】 現代漢語譯本：荼毗（火葬）后得到五色舍利（佛教聖物，僧人火化後遺留的結晶體）。享年七十二歲，坐禪四十五個夏天。塔建在晦堂（地名）之後。
讚語說：我讀過死心悟門（人名）的文章，真正是所謂的『渴驢奔泉』（飢渴的驢奔向泉水），『怒猊抉石』（憤怒的獅子挖掘石頭）啊。當他凡夫和聖人的情感都消失殆盡時，佛和祖師都在他詆譭之列，更何況其他人呢？黃庭堅（字山谷，人名）說：『他雍容肅穆，觀看的人都拱手致敬。』這位老人家大概也畏懼他吧。
南嶽石頭志庵主（南嶽石頭山的志庵主持）
他的名字叫懷志，是婺州金華吳氏人。天性平和純粹，聰慧警敏，超越常人。十四歲時，去依附智慧院的寶偁（人名）做童子。二十二歲時，通過考試剃度出家。參與講經說法十二年，學識淵博，眾人爭相請教。他曾經想會通各宗派的差異，著書傳世，以端正一代時教的本意。有禪者問：『杜順（賢首宗的祖師）也，而談論法身（佛的真身）時，卻說：『懷州牛吃禾，益州馬腹脹。』這首偈語應該歸於天臺宗（佛教宗派）什麼含義呢？』懷志不能回答，於是開始遊歷四方。晚年到達洞山（地名），拜見真凈文禪師（人名），問：『古人一喝，不作一喝用，意旨如何？』真凈文禪師呵斥他。懷志快步走出。真凈文禪師笑著呼喚說：『浙子（浙江人），齋飯後遊山好。』懷志領悟了。過了很久，他告辭離去。真凈文禪師說：『你的禪雖然超脫，可惜緣分不夠啊。』懷志明白他的意思，拜謝后離開。到達袁州（地名），袁州人請他住在楊歧（地名），他推開挽留的手離開了。遊歷湘江（地名）一帶，潭州的地方長官聽說了他的名聲，請他住在上封北禪（地名），他都沒有接受。在衡岳（地名，即南嶽）搭了個庵住了二十多年。士大夫經過這裡，拜訪他的住所，他不太理睬。人們問他原因，他說：『他們是富貴人，辯才博學，我只是個吃粥吃飯的和尚，口齒遲鈍，沒什麼可說的，自然就顯得憨癡了。』有偈語說：『萬事都能託付給癡憨，軌跡時常容許野鹿來訪。不脫麻衣，拳頭當枕頭，幾生都在綠蘿庵中做夢。』又有人問：『師父住山多年，有什麼旨趣？』他回答說：
【English Translation】 English version: After cremation (Tupi), he obtained five-colored sarira (Buddhist relics, crystallized remains of monks after cremation). He lived to the age of seventy-two and spent forty-five summers in meditation. His pagoda was built behind Huitang (place name).
The eulogy says: I have read the writings of Sixin Wumen (person's name), which are truly like 'a thirsty donkey rushing to a spring' and 'an angry lion digging into a rock.' When his emotions of ordinary people and saints have completely disappeared, the Buddha and patriarchs are among those he criticizes, let alone others? Huang Tingjian (Zi Shangu, person's name) said: 'He is dignified and solemn, and those who watch him respectfully bow.' This old man is probably also afraid of him.
Chief Monk Zhi of Stone Hermitage, Nanyue (Chief Monk Zhi of Stone Hermitage on Mount Nanyue)
His name was Huaizhi, and he came from the Wu family of Jinhua, Wuzhou. He was naturally peaceful and pure, and his intelligence and alertness surpassed ordinary people. At the age of fourteen, he went to depend on Bao Cheng (person's name) of the Wisdom Monastery as a novice. At the age of twenty-two, he passed the examination and was ordained as a monk. He participated in lecturing and teaching for twelve years, and his scholarship was profound, and people competed to ask him questions. He once wanted to reconcile the differences between various sects and write a book to pass on to the world, in order to correct the original intention of the teachings of the times. A Chan practitioner asked: 'Du Shun (the patriarch of the Xianshou sect), when discussing the Dharmakaya (the true body of the Buddha), said: 'The Huai Zhou cow eats rice, and the Yizhou horse's belly is bloated.' What meaning should this verse be attributed to the Tiantai sect (Buddhist sect)?' Huaizhi could not answer, so he began to travel around. In his later years, he arrived at Dongshan (place name) and visited Chan Master Zhenjing Wen (person's name), asking: 'The ancients shouted once, but did not use it as a shout, what is the meaning?' Chan Master Zhenjing Wen scolded him. Huaizhi quickly walked out. Chan Master Zhenjing Wen smiled and called out: 'Zhezi (Zhejiang person), it's good to visit the mountains after the vegetarian meal.' Huaizhi understood. After a long time, he bid farewell and left. Chan Master Zhenjing Wen said: 'Your Chan is detached, but unfortunately the affinity is not enough.' Huaizhi understood his meaning, thanked him and left. Arriving at Yuanzhou (place name), the people of Yuanzhou invited him to live in Yangqi (place name), he pushed away the hands that were trying to hold him back and left. Traveling in the Xiang River (place name) area, the local official of Tanzhou heard of his reputation and invited him to live in Shangfeng North Chan (place name), but he did not accept. He built a hermitage on Hengyue (place name, i.e., Mount Nanyue) and lived there for more than twenty years. When scholar-officials passed by and visited his residence, he did not pay much attention to them. People asked him the reason, and he said: 'They are rich and noble people, eloquent and knowledgeable, I am just a monk who eats porridge and rice, my speech is slow, there is nothing to say, so I naturally appear foolish.' There is a verse that says: 'Everything can be entrusted to foolishness, and traces often allow wild deer to visit. Without taking off the hemp clothes, using a fist as a pillow, I have been dreaming in the green vine hermitage for several lifetimes.' Someone also asked: 'Master, you have lived in the mountains for many years, what is your purpose?' He replied:
。山中住。獨掩柴門無別趣。三塊柴頭品字煨。不用援毫文彩露。崇寧元年冬。遍辭山中之人。曳杖徑去。留之不可。曰。龍安照禪師。吾友也。偶念見之耳。龍安聞其肯。來使人自長沙迎之。居於最樂堂。明年六月晦。問侍者日早莫。曰。已夕矣。笑曰。夢境相逢。我睡已覺。汝但莫負叢林。即是報佛恩德。言訖而寂。茶毗收骨石。塔于乳峰之下。閱世六十四年。坐四十三夏。
贊曰。石頭道人。以夷粹之資。入道穩實。其去新豐。而游湘西也。以水聲林影自娛。謹守其師之言。不為世用。譬之云行鳥飛。初無留礙。故當時公卿貴人。莫能親疏之。豈常人哉。彼視咿嚘取容。賣佛祖以漁利者。顧不太息耶。甘露滅。既論撰其出處之詳。又列之林間錄中。蓋有所激云耳。
補禪林僧寶傳(終)。
No. 1560-D
嘗觀八十餘員老 惡跡那堪向外揚 底事傳為希世寶 重新拈出在榑桑
義心禪者募緣。將唐本僧寶傳抄寫。重新鋟梓。巨廣其傳。貴后之覽者。如獲司南之車。可以追配古人之萬一。庶真風之不墜也。
旹永仁乙未孟秋。蜀苾芻鏡堂叟 覺圓 書。
僧寶人人滄海珠 寂音已是強名模 覺庵父子訛傳處 狼藉諸方掩得無
遇時甫板行 寂
【現代漢語翻譯】 現代漢語譯本：他住在山中，獨自關著柴門，沒有其他的樂趣。用三塊柴頭呈品字形煨火，不用舞文弄墨來顯露文采。崇寧元年冬天，他遍辭山中的人，拄著枴杖徑直離去，挽留也留不住。他說：『龍安照禪師（Long'an Zhao Chanshi）是我的朋友，偶爾想去見見他罷了。』龍安（Long'an）聽說他肯來，就派人親自從長沙（Changsha）迎接他，讓他住在最樂堂。第二年六月最後一天，他問侍者時間早晚，侍者說：『已經晚了。』他笑著說：『夢境相逢，我已經醒了。你只要不辜負叢林，就是報答佛的恩德。』說完就圓寂了。荼毗（chá pí，梵語，意為焚燒）后收取骨灰，建塔于乳峰之下。享年六十四歲，坐禪四十三年。
讚語說：石頭道人（Shitou Daoren），以平易純粹的資質，入道穩健紮實。他離開新豐（Xinfeng）而遊歷湘西（Xiangxi），用水聲林影自娛，謹守其師父的教誨，不為世俗所用。好比云行鳥飛，本來就沒有阻礙。所以當時公卿貴人，沒有誰能親近或疏遠他。這難道是普通人嗎？那些咿咿呀呀取悅於人，出賣佛祖以謀取私利的人，難道不應該深深嘆息嗎？甘露滅（Ganlu Mie）已經論述撰寫了他出處的詳細情況，又將他列入《林間錄》中，大概是有所感慨吧。
補《禪林僧寶傳》（終）。
曾經看過八十多位老僧，他們的惡劣行徑怎能向外宣揚？ 什麼事蹟被傳為稀世珍寶，重新拈出在扶桑（F桑，古代對日本的稱謂）？
義心禪者（Yixin Chanshi）募捐，將唐朝版本的《僧寶傳》抄寫，重新雕版印刷，擴大其傳播範圍，希望後來的讀者，如同獲得了指南車，可以追趕上古人的一萬分之一，或許真正的佛法不會衰落。
時值永仁乙未年孟秋，蜀地苾芻（bì chú，梵語，比丘）鏡堂叟（Jingtang Sou）覺圓（Jueyuan）書。
僧寶人人都是滄海遺珠，寂靜之音已經是勉強的模型。 覺庵父子（Jue'an Fuzi）訛傳的地方，各處掩蓋得了無遺漏嗎？
遇時甫板行，寂
【English Translation】 English version: He lived in the mountains, secluded behind his wooden gate, with no other diversions. He used three pieces of firewood arranged in a triangular pattern to warm the fire, without resorting to literary embellishments to show off his talent. In the winter of the first year of Chongning, he bid farewell to everyone in the mountains, and left directly with his staff, unable to be persuaded to stay. He said, 'Chan Master Long'an Zhao (Long'an Zhao Chanshi) is my friend, I just occasionally want to see him.' When Long'an (Long'an) heard that he was willing to come, he sent someone from Changsha (Changsha) to welcome him and had him reside in the Zui Le Tang (Hall of Utmost Joy). On the last day of the sixth month of the following year, he asked the attendant what time it was, and the attendant said, 'It is already evening.' He smiled and said, 'We meet in dreams, but 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. After cremation (chá pí, Sanskrit, meaning cremation), his remains were collected, and a pagoda was built at the foot of Ru Peak. He lived for sixty-four years and sat in meditation for forty-three summers.
The eulogy says: Taoist Shitou (Shitou Daoren), with his simple and pure qualities, entered the path steadily and firmly. He left Xinfeng (Xinfeng) and traveled to western Hunan (Xiangxi), enjoying himself with the sounds of water and the shadows of the forest, carefully adhering to his teacher's teachings, and not being used by the world. Like clouds moving and birds flying, there was originally no obstruction. Therefore, at that time, no officials or nobles could get close to or alienate him. Was he an ordinary person? Those who hum and haw to please others, selling the Buddha to seek personal gain, shouldn't they sigh deeply? Ganlu Mie (Ganlu Mie) has already discussed and written in detail about his origins, and also included him in the 'Linjian Lu', probably with some emotion.
Supplement to 'Biographies of Eminent Monks in the Chan Forest' (End).
I have seen more than eighty old monks, how can their evil deeds be publicized? What deeds are passed down as rare treasures, re-picked up in Fusang (F桑, ancient name of Japan)?
Chan practitioner Yixin (Yixin Chanshi) raised funds to copy the Tang Dynasty version of the 'Biographies of Eminent Monks', re-engrave and print it, and expand its dissemination, hoping that later readers, like obtaining a compass cart, can catch up with one ten-thousandth of the ancients, perhaps the true Dharma will not decline.
In the early autumn of the year Yiren Yiwei, the Shudi Bhiksu (bì chú, Sanskrit, meaning monk) Jingtang Sou (Jingtang Sou) Jueyuan (Jueyuan) wrote.
Every Sangha member is a pearl in the vast sea, the sound of silence is already a forced model. Where Jue'an Father and Son (Jue'an Fuzi) have falsely transmitted, can all parties cover it up without omission?
Yu Shifu printed it, Ji
音尊者所著僧瑤。意歸北山。未幾時偶墮他人之手。甫且死。弟子守凈行人。尋訪得之。遂了其師初心。住靈隱(廣聞)。因出此紙。乃為之書。瑤卯嘉平。
尊者存心不易論 要教舊話得新聞 非惟特地酬先志 且愿流通此法門
凈老宿以令師昔所刊僧瑤傳板。舍歸靈隱旃檀林。使 佛祖慧命流通。炷香求語。以此證之。虛堂老衲 智愚 書。
【現代漢語翻譯】 現代漢語譯本：音尊者所著的僧瑤傳，原本意圖歸於北山，不久卻意外落入他人之手，幾乎要消失。弟子守凈行人尋訪得到它，於是完成了他老師最初的心願，將它安置在靈隱寺（廣聞）。因此拿出這紙，為此書寫。時在瑤卯嘉平年。
尊者存心不易論，要教舊話得新聞，非惟特地酬先志，且愿流通此法門。
凈老宿將他老師過去所刊刻的僧瑤傳的木板，捐舍歸於靈隱寺旃檀林，使佛祖的慧命得以流通。點香祈求題詞，以此作為證明。虛堂老衲智愚書。
【English Translation】 English version: The biography of Monk Yao, written by Venerable Yin, was originally intended to be placed at Beishan (North Mountain), but soon unexpectedly fell into the hands of others, and was almost lost. The disciple Shoujing Xingren (Shoujing the Practitioner) sought it out and obtained it, thus fulfilling his teacher's original wish, placing it in Lingyin Temple (Guangwen). Therefore, this paper is taken out and written for this purpose. It was written in the Yao Mao Jia Ping year.
'Venerable's intention is not easy to discuss, to teach old stories to gain new news, not only to specially reward the previous aspirations, but also to wish to circulate this Dharma gate.'
Old Monk Jing donated the woodblocks of the biography of Monk Yao, which his teacher had carved in the past, to the Chandana Grove (Sandalwood Forest) of Lingyin Temple, so that the wisdom-life of the Buddha-ancestors could be circulated. Incense is lit to request an inscription, as proof of this. Written by Old Monk Xutang Zhiyu.