X79n1561_僧寶正續傳

卍新續藏第 79 冊 No. 1561 僧寶正續傳

僧寶正續傳目錄

第一卷羅漢南禪師圓通旻禪師兜率照禪師潛庵源禪師泐潭照禪師

第二卷寶峰準禪師花葯英禪師明白洪禪師開福寧禪師智海勤禪師

第三卷龍門遠禪師禾山方禪師文殊道禪師法輪端禪師黃龍逢禪師

第四卷圓悟勤禪師寶峰祥禪師云居悟禪師白楊順禪師

第五卷草堂清禪師大溈果禪師護國元禪師云居如禪師真牧賢禪師

第六卷鼓山圭禪師徑山杲禪師福嚴演禪師黃龍震禪師

第七卷德山木上座臨濟金剛王代古禪師與洪覺范書(駁僧寶傳)

No. 1561

僧寶正續傳卷第一

隆興府沙門　祖琇　撰

羅漢南禪師

禪師諱系南。生汀州張氏。少出家。依金泉寺得度具戒。性純淡志節高遠。涉歷叢林。參云居祐禪師。發明心地。既膺最後付囑。將復遍扣諸方。時祐同門法昆照覺禪師。宏法東林。宗風特盛。師往謁之。照覺預知其來撞巨鏞。聚徒五千指。出迎于虎溪之外。師繇是名稱蔚然。增重於世。未幾南康守命出世羅漢。嗣法雲居。道價著于天下。學者謂之小南。僧問。聲色不到。病在見聞。言詮不及。過在唇吻。此一理二義。請師直指。師云。一字不著畫。曰。古溪澄水迎新月。舊

【現代漢語翻譯】現代漢語譯本《僧寶正續傳》目錄

第一卷羅漢南禪師、圓通旻禪師、兜率照禪師、潛庵源禪師、泐潭照禪師

第二卷寶峰準禪師、花葯英禪師、明白洪禪師、開福寧禪師、智海勤禪師

第三卷龍門遠禪師、禾山方禪師、文殊道禪師、法輪端禪師、黃龍逢禪師

第四卷圓悟勤禪師、寶峰祥禪師、云居悟禪師、白楊順禪師

第五卷草堂清禪師、大溈果禪師、護國元禪師、云居如禪師、真牧賢禪師

第六卷鼓山圭禪師、徑山杲禪師、福嚴演禪師、黃龍震禪師

第七卷德山木上座、臨濟金剛王代、古禪師與洪覺范書(駁《僧寶傳》)

No. 1561

《僧寶正續傳》卷第一

隆興府沙門祖琇撰

羅漢南禪師

禪師名諱系南，生於汀州張氏。年少時出家，依止金泉寺得度並受具足戒。天性純樸淡泊，志向高遠。遊歷各大叢林，參訪云居祐禪師，開悟心地。既然接受了最後的囑託，將要再次遍訪各方。當時祐禪師的同門師兄弟照覺禪師，在東林弘揚佛法，宗風特別興盛。南禪師前去拜謁他，照覺禪師預先知道他要來，敲響巨大的鏞鐘，聚集五千僧眾，在虎溪之外迎接他。南禪師因此名聲大振，在世間更加受到尊重。不久，南康太守命令他出任羅漢寺住持，繼承云居山的法脈。他的道行名聲傳遍天下，學人稱他為小南。有僧人問道：『聲塵色塵都無法到達，病癥在於見聞。言語詮釋無法企及，過失在於唇舌。這一個理二個義，請禪師直接指點。』禪師說：『一字也不要著筆畫。』僧人說：『古溪澄澈的水面迎接新月，舊』

【English Translation】 English version The Directory of 'The Continued Biographies of the Sangha Treasure'

Volume 1: Chan Master Luohan Nan, Chan Master Yuantong Min, Chan Master Doushuai Zhao, Chan Master Qian'an Yuan, Chan Master Letan Zhao

Volume 2: Chan Master Baofeng Zhun, Chan Master Huayao Ying, Chan Master Mingbai Hong, Chan Master Kaifu Ning, Chan Master Zhihai Qin

Volume 3: Chan Master Longmen Yuan, Chan Master Heshan Fang, Chan Master Wenshu Dao, Chan Master Falun Duan, Chan Master Huanglong Feng

Volume 4: Chan Master Yuanwu Qin, Chan Master Baofeng Xiang, Chan Master Yunju Wu, Chan Master Baiyang Shun

Volume 5: Chan Master Caotang Qing, Chan Master Dawei Guo, Chan Master Huguo Yuan, Chan Master Yunju Ru, Chan Master Zhenmu Xian

Volume 6: Chan Master Gushan Gui, Chan Master Jingshan Gao, Chan Master Fuyan Yan, Chan Master Huanglong Zhen

Volume 7: Senior Monk Deshan Mu, Linji Vajra Wang, Chan Master Dai Gu, Letter to Hong Juefan (Refuting 'Biographies of the Sangha Treasure')

No. 1561

The Continued Biographies of the Sangha Treasure, Volume 1

Composed by Zuxiu, a Shramana of Longxing Prefecture

Chan Master Luohan Nan (Arhat Nan)

The Chan Master's name was Xi Nan. He was born into the Zhang family of Tingzhou. He left home at a young age and was ordained and received the full precepts at Jinquan Monastery. He was pure and simple by nature, with lofty aspirations. He traveled through various monasteries and visited Chan Master Yunju You (Cloud Dwelling You), awakening his mind-ground. Having received the final entrustment, he was about to visit various places again. At that time, Chan Master Zhaojue (Awareness Enlightenment), a Dharma brother of Chan Master You, was propagating the Dharma at Donglin (East Forest), and his school was particularly prosperous. The Master went to visit him, and Chan Master Zhaojue knew in advance that he was coming, so he rang the great Yong bell and gathered five thousand monks to greet him outside Tiger Creek. Because of this, the Master's reputation greatly increased and he was even more respected in the world. Soon, the governor of Nankang ordered him to take over as abbot of Luohan Monastery (Arhat Monastery), inheriting the Dharma lineage of Yunju Mountain (Cloud Dwelling Mountain). His virtuous reputation spread throughout the world, and scholars called him Little Nan. A monk asked: 'Sound and form cannot reach, the illness lies in seeing and hearing. Words cannot express, the fault lies in the lips and tongue. This one principle and two meanings, please Master directly point out.' The Chan Master said: 'Do not add a single stroke.' The monk said: 'The clear water of the ancient stream welcomes the new moon, the old'

嶺寒梅再遇春。師云。二字不成雙。曰。半夜彩霞籠玉象。天明峰頂在云遮。師云。好個真訊息。問。師子兒隨眾后。三歲便能大哮吼。未出林一句作么生。師云。頭破額裂。曰。出林后一句作么生。師云。腦門著地。曰。不出不入時如何。師云。進前退後。曰。且道落在什麼處。師云。大眾有眼。乃云。道應無私。力不可敵。如風行草偃。似春至花開。佛手不能遮。人心寧可遏。順之則物物光輝。逆之則頭頭失色。不逆不順。任器方圓。呼召隨聲。高低自爾。臨鏡而像。彼此情忘。現如幻神通。成如幻正覺。直得廬山萬疊共轉法輪。鄱水千尋同宣密義。便與么。金雞啄破琉璃殼。玉兔挨開碧海門。又曰。𦘕角紅樓報曉春。萬家齊賀。物咸新。誰知庭際青青柏。便是當年問法人。無身可身。無歲可歲。始終無變。往復常存。四時遷而不遷。一氣動而非動。百年生死若浮雲。十世古今如電影。情超象外。道契環中。不有絲毫。虛空同壽。但向見聞覺知。識取本來面目。還見么。玉兔沉西嶺。金烏出海東。又曰。不假一錘成大寶。太阿出匣冷光寒。為君截斷𦏰羊角。打就虛空碧玉盤。好拈掇。更須看。翻來覆去黑漫漫。以拂擊禪床下座。又曰。山堂。今日已開爐。點淡寒云雪未鋪。撥火任君談冷暖。不知誰解喚司徒。古聖

【現代漢語翻譯】現代漢語譯本嶺寒梅再次遇到春天。禪師說：『二字不成雙。』學僧說：『半夜彩霞籠罩著潔白的玉象，天亮時山峰頂端被雲霧遮蓋。』禪師說：『真是個好訊息。』學僧問：『師子兒（小獅子）跟隨大眾之後，三歲就能發出巨大的吼聲，未出林（未入世）時該如何說？』禪師說：『頭破額裂。』學僧說：『出林后（入世后）又該如何說？』禪師說：『腦門著地。』學僧說：『不出不入時又該如何？』禪師說：『進前退後。』學僧說：『那麼究竟落在什麼地方？』禪師說：『大眾有眼。』於是禪師說：『道應無私，力量不可抗拒。如同風吹過，草就傾倒；好似春天到來，花就開放。佛手也無法遮擋，人心又怎能遏制？順應它，則萬物都光輝燦爛；違逆它，則一切都黯然失色。不順應也不違逆，任憑器物是方是圓。呼喚它就應聲而來，高低自然而然。如同照鏡子，彼此都忘記了情執。顯現如夢如幻的神通，成就如夢如幻的正覺。』『直接使得廬山萬疊山峰共同轉動法輪，鄱陽湖千尺深的水一同宣說秘密的教義。這樣一來，金雞啄破琉璃殼，玉兔推開碧海門。』禪師又說：『畫角紅樓報告春天的到來，萬戶人家一同慶賀，萬物都煥然一新。誰知道庭院裡青青的柏樹，就是當年提問佛法的人。』『沒有身體可以作為身體，沒有年齡可以作為年齡，始終沒有改變，往復循環而常存。四季遷移而它不遷移，一氣流動而它不流動。百年的生死如同浮雲，十世的古今如同電影。情超脫于形象之外，道契合于圓環之中。沒有絲毫的執著，與虛空同壽。只要向見聞覺知中，認識本來的面目。還見到嗎？玉兔沉入西邊的山嶺，金烏從東海升起。』禪師又說：『不需一錘就能成就的大寶，太阿劍出鞘，寒光凜冽。為你截斷羝羊角，打造成虛空的碧玉盤。』『好好地拈起它，更須仔細看。翻來覆去，一片黑暗。』禪師用拂塵擊打禪床，然後下座。禪師又說：『山堂，今天已經開爐，淡淡的寒云，雪還沒有鋪滿。撥動爐火，任憑你們談論冷暖，不知道誰能召喚司徒（指掌管火的官）。』古聖...

【English Translation】 English version Ling Hanmei (Ling Hanmei, plum blossom in the cold) encounters spring again. The master said, 'Two characters do not make a pair.' The disciple said, 'At midnight, colorful clouds shroud the white jade elephant (white jade elephant, metaphor for purity), and at dawn, the peak is covered by clouds.' The master said, 'That's truly good news.' The disciple asked, 'When the lion cub (lion cub, metaphor for strength and courage) follows the crowd, it can roar loudly at the age of three. What about the phrase before leaving the forest (before entering the world)?' The master said, 'Head broken and forehead cracked.' The disciple said, 'What about the phrase after leaving the forest (after entering the world)?' The master said, 'Forehead touching the ground.' The disciple said, 'What about when neither entering nor leaving?' The master said, 'Advancing and retreating.' The disciple said, 'Then where does it fall?' The master said, 'The assembly has eyes.' Then the master said, 'The Dao (Dao, the Way) should be selfless, and its power is irresistible. Like the wind blowing, the grass bends; like spring arriving, the flowers bloom. Even the Buddha's hand cannot cover it, and how can the human heart restrain it? If you follow it, everything shines brightly; if you go against it, everything loses its color. Neither follow nor go against it, let the vessel be square or round. Call it and it responds, high or low, it is natural. Like looking in a mirror, both forget their attachments. Manifesting illusory spiritual powers, achieving illusory perfect enlightenment.' 'Directly causing the ten thousand peaks of Mount Lu (Mount Lu, a famous mountain in China) to turn the Dharma wheel (Dharma wheel, the wheel of Buddhist teachings) together, and the thousand-fathom deep waters of Poyang Lake (Poyang Lake, a large lake in China) to proclaim the secret meaning together. Then, the golden rooster (golden rooster, metaphor for awakening) pecks open the glass shell, and the jade rabbit (jade rabbit, metaphor for the moon) pushes open the blue sea gate.' The master also said, 'The painted horn tower announces the arrival of spring, and ten thousand households celebrate together, and all things are renewed. Who knows that the green cypress tree in the courtyard is the one who asked about the Dharma (Dharma, Buddhist teachings) in those years?' 'There is no body to be the body, no age to be the age, it never changes, it constantly exists in cycles. The four seasons change but it does not change, the one Qi (Qi, vital energy) moves but it does not move. A hundred years of life and death are like floating clouds, and ten generations of ancient and modern times are like movies. Emotions transcend form, and the Dao (Dao, the Way) is in harmony with the circle. There is not a trace of attachment, and it is as long-lived as the void. Just look to seeing, hearing, feeling, and knowing, and recognize your original face. Do you see it? The jade rabbit sinks into the western mountains, and the golden crow rises from the eastern sea.' The master also said, 'The great treasure is made without a hammer, and the Tai'a sword (Tai'a sword, a famous sword in Chinese history) is unsheathed, and the cold light is chilling.' 'I will cut off the ram's horn (ram's horn, metaphor for stubbornness) for you and make it into a jade plate in the void.' 'Pick it up carefully, and you must look carefully. Turn it over and over, and it is all dark.' The master struck the Zen bed with his whisk and then stepped down. The master also said, 'The mountain hall, the furnace has been lit today, and the faint cold clouds, the snow has not yet covered it. Stir the fire and let you talk about the cold and warmth, I don't know who can summon Situ (Situ, an official in charge of fire).' Ancient sages...

求人向熱灰里。諸佛行道火焰中便見。剎剎塵塵皆同自己。心心念念盡合他宗。便與么會轉不相當。何故一句合頭語。萬劫系驢橛。又曰。天地為爐鞴。日月作鉗錘。烹清風方成佛成祖。煉白雲方有法有儀。圓光項佩。卍字胸題。阿呵呵。知不知。倒騎師子座。𨁝跳上須彌。又曰。一夏九十日。日日無差。一日十二時。時時不異。猶如黃金之黃。碧天之碧。其色其高不變不壞。安一名。著一字。與吾靈覺何相似。便乃修習空花萬行。宴坐水月道場。降伏鏡里魔軍。成就夢中佛果。今朝法歲已圓。勘破了。還知么。移身搖太華。掬汗灑醍醐。又曰。物我兩如。是非一氣。云無心而解聽龍吟。充天塞地。風無跡而能聞虎嘯。㧞木鳴條。道無根而善應諸緣。分緇列素。忽然一念合風雲。不知誰是我。行無所行。住無所住。大笑呵呵。希逢罕遇。又曰。禪不禪道不道。三寸舌頭。胡亂掃。昨夜日輪飄桂香。今朝月窟生芝草。阿呵呵。萬兩黃金無處討。一句絕思量。諸法不相到。師臨遷化日。舉二禪者立僧。上堂云。欲揚大法。須籍其人。借與便風便好揚帆舉棹。昔日僧問。趙州某甲乍入叢林。乞師指示。你吃粥了也未。僧云。吃粥了。州云。洗缽盂去。其僧豁然大悟。只如今日。鳴鐘之後。升堂已前。人人吃粥。飽即便休若。

【現代漢語翻譯】現代漢語譯本：向熾熱的灰燼中尋求，在諸佛行道的火焰中就能見到。每個剎土、每粒微塵都與自己相同，每個心念都與他宗相合。如果這樣理解，就完全不相稱了。為什麼呢？因為一句契合的言語，會像木樁一樣將驢子束縛萬劫。又說，天地是熔爐，日月是鐵錘，烹煉清風才能成就佛和祖師，錘鍊白雲才能有法度和儀軌。圓滿的光環珮戴在頸項上，卍字在胸前閃耀。啊呵呵，知道嗎？不知道嗎？倒騎著獅子座，跳躍登上須彌山（Mount Sumeru）。又說，一個夏季九十天，每天都沒有差別；一天十二個時辰，每個時辰都沒有不同。就像黃金的黃色，碧空的藍色，它們的顏色和高度不變不壞。給它安一個名稱，寫一個字，與我的靈覺有什麼相似之處呢？如果這樣，便是修習虛幻的空花萬行，在如水中月般的道場宴坐，降伏鏡中的魔軍，成就夢中的佛果。今天法歲已經圓滿，勘破了嗎？還知道嗎？移動身體搖動太華山（Mount Taihua），捧起汗水灑成醍醐（amrita）。又說，物與我兩者相同，是與非同出一氣。云沒有心卻能理解龍的吟唱，充塞天地；風沒有軌跡卻能聽到虎的嘯聲，拔動樹木鳴響枝條。道沒有根卻能善於迴應各種因緣，區分僧俗。忽然一念與風雲相合，不知誰是我。行走沒有固定的方向，居住沒有固定的處所，大笑呵呵，希望相逢，難得遇到。又說，禪不像禪，道不像道，用三寸舌頭胡亂掃蕩。昨夜太陽飄散桂花的香味，今朝月亮洞穴生長靈芝草。啊呵呵，萬兩黃金無處尋找，一句話斷絕所有思量，諸法互不相到。師父臨近遷化之日，舉薦兩位禪者作為僧眾的領袖，上堂說法說：『想要弘揚大法，必須依靠合適的人。』藉著順風，最好揚帆劃槳。昔日有僧人問趙州（Zhaozhou），『某甲剛入叢林，請老師指示。』趙州問：『你吃粥了嗎？』僧人說：『吃粥了。』趙州說：『洗缽盂去。』那位僧人豁然大悟。就像今天，鳴鐘之後，升堂之前，人人都吃粥，飽了就休息，如果……

【English Translation】 English version: Seeking for someone in hot ashes, you will see them in the flames where all Buddhas practice the Way. Every kṣetra (buddha-field), every mote of dust is the same as oneself; every thought is in accord with other schools. If you understand it this way, it is completely inappropriate. Why? Because a single fitting word binds the donkey to the stake for myriad kalpas (aeons). It is also said, Heaven and Earth are the furnace and bellows, the sun and moon are the tongs and hammer. Refining the clear wind is how one becomes a Buddha or a Patriarch; forging white clouds is how one obtains Dharma and ritual. A perfect halo is worn around the neck, and the swastika shines on the chest. Aha ha ha, do you know? Don't you know? Riding backwards on a lion's seat, leaping up to Mount Sumeru (Mount Sumeru). It is also said, in the ninety days of summer, every day is without difference; in the twelve hours of a day, every hour is without distinction. Like the yellowness of gold, the blueness of the azure sky, their color and height are unchanging and indestructible. Give it a name, write a word, what similarity does it have to my spiritual awareness? If so, then one is practicing the myriad illusory practices of empty flowers, feasting in meditation in a moon-in-the-water maṇḍala (sacred place), subduing the demonic armies in the mirror, and accomplishing the Buddha-fruit in a dream. Today the Dharma year is complete, have you seen through it? Do you know? Moving the body to shake Mount Taihua (Mount Taihua), scooping up sweat to sprinkle as amrita (amrita). It is also said, things and I are both as they are, right and wrong arise from the same source. Clouds, without a mind, understand the dragon's roar, filling heaven and earth; wind, without a trace, can hear the tiger's howl, uprooting trees and causing branches to sing. The Way, without a root, skillfully responds to all conditions, distinguishing between monks and laity. Suddenly, a single thought merges with wind and clouds, and one does not know who I am. Walking without a fixed direction, dwelling without a fixed place, laughing heartily, hoping to meet, rarely encountered. It is also said, Zen is not Zen, the Way is not the Way, using a three-inch tongue to sweep away indiscriminately. Last night the sun scattered the fragrance of cassia flowers, this morning the moon cave grew lingzhi (sacred mushroom) grass. Aha ha ha, ten thousand taels of gold cannot be found anywhere, a single phrase cuts off all thought, all dharmas (phenomena) do not reach each other. On the day the master approached his passing, he recommended two Zen practitioners as leaders of the sangha (community), ascending the Dharma seat and saying: 'To propagate the Great Dharma, one must rely on the right person.' Taking advantage of the favorable wind, it is best to raise the sails and row the oars. In the past, a monk asked Zhaozhou (Zhaozhou), 'Moujia has just entered the monastery, please instruct me.' Zhaozhou asked, 'Have you eaten your congee?' The monk said, 'I have eaten my congee.' Zhaozhou said, 'Go wash your bowl.' That monk had a sudden enlightenment. Just like today, after the bell has rung, before ascending the Dharma seat, everyone eats congee, and rests when full, if...

也嚼得破。礙塞人。嚼不破。卻許伊。羅漢今日。倒騎鐵馬。逆上須彌。踏破虛空。不留朕跡。諸人還見么。夜來風起蒲庭香。吹落桃花三五樹。下座。歸方丈。跏趺而逝。

圓通旻禪師

禪師名道旻。興化仙遊蔡氏子。其母夢吞摩尼珠。已而孕。生五歲。足不能履。口不能言。母抱游西明寺。見佛像。遽履地合掌。稱南無佛。因作禮。人大異之。及官學大梁。忽厭塵俗。去依景德寺得祥律師。以誦經得度具戒。遍參宗匠。從真如喆公最久。晚聞泐潭干禪師道望。往依焉。一見知其在大溈眾稱旻古佛者。深器之。師以力參。所得舉以似干。干未之許。一夕侍立次。干舉世尊拈花因緣令下語。益不契。繇是盡棄其所聞。久之隨經行次。干以拄杖加肩。長噓云。會么。師擬對。干即打之。有頃拈一枝草示云。是什麼。師擬對。又喝之。師豁然悟。即作拈花勢云。此去更不疑老漢舌頭也。干挽住云。更道更道。師云。南山起云。北山下雨。鼻孔解語無討處。即禮拜。干可之。他日謂曰。廬山勝絕。汝緣熟在彼。遂辭焉。建中靖國元年。出世江夏之灌溪。遷廬山圓通。初道濟禪師創革圓通。臨終囑曰。吾塔以青石為之。他日塔紅。即吾再來。及師至之夕。塔為之紅。遐邇驚歎。知師蓋道濟後身也。由是宗風鼎盛。

【現代漢語翻譯】現代漢語譯本也嚼得破。礙塞人。嚼不破。卻許伊。羅漢今日。倒騎鐵馬。逆上須彌（Sumeru，佛教宇宙觀中的聖山）。踏破虛空。不留朕跡。諸人還見么。夜來風起蒲庭香。吹落桃花三五樹。下座。歸方丈。跏趺而逝。

圓通旻禪師

禪師名道旻。興化仙遊蔡氏子。其母夢吞摩尼珠（Mani pearl，象徵佛性的寶珠）。已而孕。生五歲。足不能履。口不能言。母抱游西明寺。見佛像。遽履地合掌。稱南無佛。因作禮。人大異之。及官學大梁。忽厭塵俗。去依景德寺得祥律師。以誦經得度具戒。遍參宗匠。從真如喆公最久。晚聞泐潭干禪師道望。往依焉。一見知其在大溈眾稱旻古佛者。深器之。師以力參。所得舉以似干。干未之許。一夕侍立次。干舉世尊拈花因緣令下語。益不契。繇是盡棄其所聞。久之隨經行次。干以拄杖加肩。長噓云。會么。師擬對。干即打之。有頃拈一枝草示云。是什麼。師擬對。又喝之。師豁然悟。即作拈花勢云。此去更不疑老漢舌頭也。干挽住云。更道更道。師云。南山起云。北山下雨。鼻孔解語無討處。即禮拜。干可之。他日謂曰。廬山勝絕。汝緣熟在彼。遂辭焉。建中靖國元年。出世江夏之灌溪。遷廬山圓通。初道濟禪師創革圓通。臨終囑曰。吾塔以青石為之。他日塔紅。即吾再來。及師至之夕。塔為之紅。遐邇驚歎。知師蓋道濟後身也。由是宗風鼎盛。

【English Translation】 English version It can also be chewed through. It obstructs people. If it cannot be chewed through, then allow it. Today, the Arhat (Enlightened being) rides an iron horse upside down, going against Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). Trampling through the void, leaving no trace. Do you all see it? Last night, the wind rose, carrying the fragrance of the cattail garden, blowing down three or five peach trees. Descend from the seat. Return to the abbot's chamber. Pass away in the lotus position.

Zen Master Yuantong Min

The Zen master's name was Dao Min. He was the son of the Cai family of Xinghua Xianyou. His mother dreamed of swallowing a Mani pearl (Mani pearl, a jewel symbolizing Buddha-nature), and then she became pregnant. He was born at the age of five, unable to walk or speak. His mother carried him to Ximing Temple. Upon seeing the Buddha statue, he immediately walked on the ground, put his palms together, and said 'Namo Buddha'. Because of this, he made a bow. People were greatly surprised by this. When he studied in Daliang, he suddenly became tired of the mundane world and went to rely on Lawyer Dexiang of Jingde Temple. He was ordained and received the precepts through reciting scriptures. He widely visited masters of the Zen school, staying with Zhenru Zhegong for the longest time. Later, he heard of the reputation of Zen Master Letan Gan and went to rely on him. Upon seeing him, Gan knew that he was the one known as 'Ancient Buddha Min' among the monks of Dawei, and he deeply valued him. The master diligently practiced Zen, presenting what he had attained to Gan. Gan did not approve of it. One evening, while standing in attendance, Gan raised the story of the World Honored One picking up a flower and asked him to give a word on it. He was even more out of accord. Because of this, he completely abandoned what he had heard. After a long time, while following Gan on a walk, Gan placed his staff on his shoulder and sighed, saying, 'Do you understand?' The master tried to answer, but Gan immediately struck him. After a while, he picked up a blade of grass and showed it, saying, 'What is this?' The master tried to answer, but he was shouted at again. The master suddenly awakened and immediately made the gesture of picking up a flower, saying, 'From now on, I will no longer doubt the old man's tongue.' Gan grabbed him and said, 'Speak more, speak more.' The master said, 'Clouds rise in the southern mountains, rain falls in the northern mountains. There is nowhere to find the nose speaking.' Then he bowed. Gan approved of him. Another day, he said, 'Mount Lu is supremely beautiful. Your affinity is ripe there.' Then he took his leave. In the first year of Jianzhong Jingguo, he appeared in the world at Guanxi in Jiangxia and moved to Yuantong on Mount Lu. Initially, Zen Master Daoji founded and reformed Yuantong. On his deathbed, he instructed, 'Make my pagoda with blue stone. When the pagoda turns red one day, that will be my return.' On the evening of the master's arrival, the pagoda turned red. People far and near were amazed and knew that the master was the reincarnation of Daoji. Because of this, the style of the school flourished greatly.

衲子云奔輻湊。師孤節苦行。終其身。僧問。如何是佛法向上事。師曰。劈箭溪頭水倒流。進云。藏頭露影時如何。師便打。進云。謝師答話。師云。瞎問十二時中如何履踐。師云。風不來。樹不動。僧于言下有省。政和初。蔡太師京。奏賜椹服圓機師名。范左丞致虛初自內翰。出師豫章。過圓通。語次嘆曰。行老矣。墮在金紫囊中去。此事稍遠。師亟呼內翰。翰應諾。師曰。也不遠。翰云。好更望指示。師曰。此去豫章有四程。翰佇思。師曰。見即便見。擬議即差。翰頷之而喜。樞密吳公居厚擁節歸鐘陵。見師曰。頃赴省。試過圓通。趙州關因問訥老。透關底事如何。訥云。且去做官今五十餘年。師曰。曾明得透關底事么。密雲。八次經過常存念。然未脫灑在。師舉扇云。請使扇。密揮扇。師曰。有甚不脫灑處。密大喜云。更請末後句。師搖扇兩下。密雲。親切親切。師曰。吃嘹舌頭。諫議彭公汝霖手寫觀音經施師。師拈起云。遮個是觀音經。那個是諫議經。彭云。此是某親寫。師云。寫底是字那個是經。彭笑云。卻了不得也。師云。即現宰官身而為說法。彭云。人人有分。師曰。莫謗經好。彭云。如何即是。師舉經示之。彭撫掌大笑云。嗄好。師曰。又道了不得。相國安公南遷。見師曰。一生做官。今日被謫。覺

【現代漢語翻譯】現代漢語譯本眾僧如車輻般雲集而來。老師您獨自堅守節操，苦行修行，直至圓寂。有僧人問道：『如何是佛法向上之事？』老師回答：『劈箭溪頭水倒流。』僧人進一步問道：『藏頭露影時如何？』老師便打了他。僧人說：『謝師父回答。』老師說：『瞎問！十二時中如何履踐？』老師說：『風不來，樹不動。』這僧人聽後有所領悟。政和初年，蔡太師京上奏朝廷，賜予老師『椹服圓機師』的名號。范左丞致虛起初以內翰的身份，出使豫章（今江西省南昌市），路過圓通寺，在談話中感嘆道：『我年紀大了，要墮落在金紫囊中去了。』這件事稍遠了。老師急忙呼喚內翰。內翰應聲回答。老師說：『也不遠。』內翰說：『還望您進一步指示。』老師說：『從這裡到豫章有四程。』內翰沉思不語。老師說：『見即便見，擬議即差。』內翰點頭表示高興。樞密吳公居厚奉旨返回鐘陵（今江西省贛州市），拜見老師說：『不久前去省里，曾經路過圓通寺，用趙州關（指趙州禪師的公案）詢問訥老（指禪宗僧人），透關底事如何？』訥老說：『且去做官，如今已經五十多年了。』老師說：『曾明白透關底事嗎？』吳公說：『八次經過，常常存念，然而未能脫灑。』老師舉起扇子說：『請用扇子。』吳公揮動扇子。老師說：『有什麼不脫灑的地方？』吳公非常高興地說：『再請您說末後一句。』老師搖動扇子兩下。吳公說：『親切！親切！』老師說：『吃嘹舌頭！』諫議彭公汝霖手寫觀音經贈送給老師。老師拿起經書說：『這個是觀音經，那個是諫議經？』彭公說：『這是我親手寫的。』老師說：『寫的是字，哪個是經？』彭公笑著說：『卻了不得也。』老師說：『即現宰官身而為說法。』彭公說：『人人有分。』老師說：『莫謗經好。』彭公說：『如何即是？』老師舉起經書給他看。彭公拍手大笑說：『嗄！好！』老師說：『又道了不得。』相國安公被貶南遷，拜見老師說：『一生做官，今日被貶，覺得』

【English Translation】 English version Monks flocked together like spokes converging on a hub. The master maintained his solitary integrity and practiced asceticism until the end of his life. A monk asked, 'What is the upward matter of the Buddha-dharma?' The master replied, 'The water flows backward at the foot of the Split Arrow Creek.' The monk further asked, 'What about when the hidden head reveals its shadow?' The master then struck him. The monk said, 'Thank you, Master, for your answer.' The master said, 'Blind question! How do you practice in the twelve periods of the day?' The master said, 'The wind does not come, the tree does not move.' Upon hearing this, the monk had an awakening. In the early years of the Zhenghe era, Grand Tutor Cai Jing memorialized the court and bestowed upon the master the name 'Hemp Robe Round Mechanism Master'. Vice Minister Fan Zhixu, initially serving as an academician, was dispatched to Yuzhang (present-day Nanchang, Jiangxi Province). Passing by Yuantong Temple, he lamented during a conversation, 'I am old and about to fall into the bag of gold and purple.' This matter is somewhat distant. The master hurriedly called out to the academician. The academician responded. The master said, 'It is not far.' The academician said, 'I still hope for further instruction.' The master said, 'From here to Yuzhang is a journey of four stages.' The academician pondered in silence. The master said, 'See it immediately, and deliberation is a mistake.' The academician nodded in delight. Privy Councilor Wu Gong Juhou, returning to Zhongling (present-day Ganzhou, Jiangxi Province) with imperial credentials, visited the master and said, 'Recently, I went to the province and passed by Yuantong Temple. I used the Zhao Zhou Barrier (referring to the case of Zen Master Zhao Zhou) to ask Na Lao (referring to a Zen monk), 'How is the matter of passing through the barrier?' Na Lao said, 'I have been an official for over fifty years.' The master said, 'Have you understood the matter of passing through the barrier?' Wu Gong said, 'I have passed by eight times and often contemplate it, but I have not yet been liberated.' The master raised his fan and said, 'Please use the fan.' Wu Gong waved the fan. The master said, 'What is not liberated?' Wu Gong was very happy and said, 'Please say the final word.' The master shook the fan twice. Wu Gong said, 'Intimate! Intimate!' The master said, 'Chattering tongue!' Peng Gong Rulin, a remonstrating official, hand-copied the Avalokitesvara Sutra and presented it to the master. The master picked up the sutra and said, 'This is the Avalokitesvara Sutra, and that is the remonstrating official's sutra?' Peng Gong said, 'This is what I personally wrote.' The master said, 'What is written are words, which is the sutra?' Peng Gong laughed and said, 'It is truly extraordinary.' The master said, 'Manifesting as the body of a high official to expound the Dharma.' Peng Gong said, 'Everyone has a share.' The master said, 'Do not slander the sutra.' Peng Gong said, 'What is it?' The master raised the sutra to show him. Peng Gong clapped his hands and laughed loudly, 'Ah! Good!' The master said, 'You say it is extraordinary again.' Chancellor An Gong was demoted and exiled south. He visited the master and said, 'I have been an official all my life, and today I am being demoted. I feel'

見從前但一夢耳。師曰。相公覺耶。公曰。此皆本有。但未甚明瞭。師召相公。公舉首。師云。了也。公曰。猶被事礙。師云。離京幾程到此。公曰。四十二日。師云。甚處被礙來。公笑曰。極得力。師云。直下受用去(公云。如何受用。師曰。朝朝相似)。合掌欽喜。師曰。但空諸有。勿實所無。公云。幸遭遇。不敢忘。左司都貺問曰。是法非思量分別之所能解。如何湊泊。師云。全身入火聚。都云。畢竟如何。師云。驀直去。都沉吟。師曰。可更喫茶。都云。不消得。師曰。何不恁么會。都忽有省。笑曰。太近邪。師云。十萬八千。都即有偈曰。可可思議。是大火聚。便恁么去。不離當處。師曰。猶有遮個在。都云。便請直指。師云。便恁么去。鐺是鐵鑄。都云。盡善盡善。九江守李端夫問曰。識心虛凝。忽然諸境現前時如何。師云。石火燒身。守豁然省曰。打破虛空也。師云。什麼處下手。守鳴指一下。師云。不恁么卻恁么。守叩曲折而去。師之全機得大自在。開發尤多。三年冬。以院事卑得法弟子守惠。請老於朝。朝廷從之。有旨。令守惠次補寺任。明年冬十月九日。集眾說偈曰。泥牛昨夜大哮吼。驚得須彌藏北斗。南北東西沒處尋。拈得鼻孔失卻口。復云。至道虛寂。迥脫根塵。光境俱亡。靈機絕待。真常

【現代漢語翻譯】現代漢語譯本：（相公）說：『（我）之前所見，不過是一場夢罷了。』（慧開）禪師說：『相公您覺悟了嗎？』（相公）說：『這些道理本來就存在，只是還沒有完全明白。』禪師叫（喚）相公，相公抬起頭。禪師說：『明白了。』（相公）說：『還是被事物所障礙。』禪師說：『從京城到這裡，走了多少路程？』（相公）說：『四十二天。』禪師說：『在哪裡被障礙了？』（相公）笑著說：『非常得力。』禪師說：『直接領受去吧。』（相公問：『如何領受？』禪師說：『每天都一樣。』）（相公）合掌，內心欽佩歡喜。禪師說：『只管空掉一切有，不要執著于沒有。』（相公）說：『有幸遇到您，不敢忘記。』左司都貺（官名）問道：『這個佛法不是思量分別所能理解的，如何才能契合？』禪師說：『全身投入火堆。』都貺說：『究竟如何？』禪師說：『徑直往前去。』都貺沉吟不語。禪師說：『要不要再喝杯茶？』都貺說：『不用了。』禪師說：『為什麼不這樣去體會呢？』都貺忽然有所領悟，笑著說：『太近了嗎？』禪師說：『十萬八千里。』都貺隨即說偈語：『可可思議，是大火聚。便恁么去，不離當處。』禪師說：『還有這個（「可可思議」）在。』都貺說：『請您直接指點。』禪師說：『就這樣去，鐺是鐵鑄的。』都貺說：『太好了，太好了。』九江守李端夫（官名）問道：『當覺識之心虛空寂靜，忽然各種境界顯現時，該怎麼辦？』禪師說：『石火燒身。』（李）守豁然領悟，說：『打破虛空了！』禪師說：『從哪裡下手？』（李）守彈了一下手指。禪師說：『不這樣卻又怎樣？』（李）守若有所悟，彎腰行禮后離去。禪師的全部機鋒，都獲得了大自在，開發了很多人的智慧。三年冬天，因為寺院事務簡陋，（慧開禪師的）得法弟子守惠（人名）請求（慧開禪師）在朝廷養老，朝廷同意了。有旨意，讓守惠依次補任寺院職務。第二年冬天十月初九，（慧開禪師）召集眾人說偈語：『泥牛昨夜大哮吼，驚得須彌（Sumeru，山名）藏北斗。南北東西沒處尋，拈得鼻孔失卻口。』又說：『至道虛寂，迥脫根塵。光境俱亡，靈機絕待。真常（永恒不變的真理）』

【English Translation】 English version: (The minister) said, 'What I saw before was just a dream.' Chan Master (Huikai) said, 'Are you awakened, minister?' (The minister) said, 'These principles are inherently present, but I haven't fully understood them yet.' The Chan Master called (to) the minister, and the minister raised his head. The Chan Master said, 'Understood.' (The minister) said, 'Still obstructed by things.' The Chan Master said, 'How many days did it take you to get here from the capital?' (The minister) said, 'Forty-two days.' The Chan Master said, 'Where were you obstructed?' (The minister) smiled and said, 'Very helpful.' The Chan Master said, 'Just receive it directly.' (The minister asked, 'How to receive it?' The Chan Master said, 'The same every day.') (The minister) put his palms together, admiring and rejoicing in his heart. The Chan Master said, 'Just empty all that exists, don't cling to what doesn't exist.' (The minister) said, 'Fortunate to meet you, I dare not forget.' Zuo Si Du Kuang (official title) asked, 'This Dharma cannot be understood by thinking and discrimination, how can it be aligned?' The Chan Master said, 'Throw your whole body into the fire.' Du Kuang said, 'What exactly?' The Chan Master said, 'Go straight ahead.' Du Kuang was silent. The Chan Master said, 'Would you like another cup of tea?' Du Kuang said, 'No need.' The Chan Master said, 'Why not understand it this way?' Du Kuang suddenly realized something, smiled and said, 'Too close?' The Chan Master said, 'One hundred and eight thousand miles.' Du Kuang then said a verse: 'Conceivable and inconceivable, is a great fire. Just go like this, without leaving the present place.' The Chan Master said, 'There is still this ("Conceivable and inconceivable") here.' Du Kuang said, 'Please point it out directly.' The Chan Master said, 'Just go like this, the wok is cast iron.' Du Kuang said, 'Excellent, excellent.' The Governor of Jiujiang, Li Duanfu (official title), asked, 'When the mind of awareness is empty and still, what should be done when various realms suddenly appear?' The Chan Master said, 'Stone fire burns the body.' (Li) Governor suddenly realized and said, 'Broken through the void!' The Chan Master said, 'Where to start?' (Li) Governor snapped his fingers. The Chan Master said, 'Not like this, but how?' (Li) Governor seemed to understand, bowed and left. All of the Chan Master's wit and wisdom attained great freedom, developing the wisdom of many people. In the winter of the third year, because the temple affairs were simple, (Chan Master Huikai's) Dharma-inheriting disciple Shouhui (person's name) requested (Chan Master Huikai) to retire in the court, and the court agreed. There was an edict to let Shouhui successively fill the temple positions. On the ninth day of the tenth month of the following winter, (Chan Master Huikai) gathered the crowd and said a verse: 'The mud ox roared loudly last night, startling Sumeru (Sumeru, mountain name) to hide the Big Dipper. Nowhere to be found in the north, south, east, and west, picking up the nostrils and losing the mouth.' He also said: 'The ultimate path is empty and still, completely free from roots and dust. Light and realms disappear together, spiritual opportunities are absolutely unique. True constancy (eternal and unchanging truth)'

任運。寧屬去來。應周無方。不存格則。牢關敲磕。掣電難通。直須千眼頓開。可以死生無間。自茲決別可葬全身。三百年後當興佛事。臨行一著不落見知。折半破三好生薦取。隨聲撫膝一下。泊然而逝。閱世六十八。坐五十夏。門人奉遺命塔其全身。唯取平時所聚鬚髮火之。悉為舍利。州上其事。賜號妙空之塔。師居圓通十有二年。隨機接物。力法匪躬。然絕不許記其語句。其徒有不忍棄之者。相與私綴之。師廉知誡曰。爾必欲隳吾素志。卻後三十年乃可拈出。及通惠禪師如其約而出之。左司陳公瓘覽小參語云。若有一疑。如芥子許。是汝善知識。即尊重囋嘆。衍以為之序。既而樞密張公德遠。侍郎馮公濟川。皆韙其言。

贊日。圓通來應塔紅可也。歿謂三百年後當興佛事。或身後好事者為之辭。何則旻固嘗悟徹者也。徹則萬化同功。群機普赴。奚適而非旻邪。先佛云。吾無生不生。無在不在。如是則聖賢撫會。塵塵爾唸唸爾。奚三百年之局乎。果去矣。必三百年而復來。則營營形數之間。無乃小乘乎。且無邊剎海不隔毫端。十世古今不移當念之旨。安在哉。李君商老狀其事而暴美之。不究宗門撫會之妙。當並按也。

兜率照禪師

禪師諱惠照。南安軍郭氏子。依了山院。出家得度。具受遊方。

【現代漢語翻譯】現代漢語譯本：任運（隨順自然）。寧可說是去了還是來了呢？應機周遍沒有固定的方向，不執著于固定的法則。像牢固的關隘一樣緊閉，敲打也難以通過，如同閃電一般迅速，難以捉摸。必須立刻千眼頓開（比喻智慧大開），才能超越生死之間的界限。從此訣別，可以安葬全身。三百年後應當興盛佛事。臨終一著不落在見解知解上，折斷一半，破除三種障礙，好好地推薦領悟。隨著聲音撫摸膝蓋一下，安詳地逝去。享年六十八歲，坐禪五十年。門人遵照遺命，建塔安葬他的全身，只取出平時所聚集的鬚髮火化，全部化為舍利（佛教聖物，指高僧火化后的遺骨結晶）。州府上報此事，朝廷賜號為『妙空之塔』。禪師在圓通寺住了十二年，隨機應變地接引眾生，盡心盡力，不顧自身。然而堅決不允許記錄他的言語。他的弟子中有不忍心拋棄這些言語的，互相私下記錄下來。禪師知道后告誡說：『你們一定要破壞我一貫的志向嗎？要等到三十年後才可以拿出來。』等到通惠禪師按照約定拿出來后，左司陳公瓘閱讀了小參語錄，說：『如果有一點點疑惑，像芥菜籽那麼小，那就是你的善知識（指引你走向正道的良師益友）。』於是尊重讚歎，衍以為之作序。不久，樞密使張公德遠、侍郎馮公濟川，都認為他的話是對的。

讚語說：圓通寺來應化，建塔安葬全身是可以的。說圓寂后三百年應當興盛佛事，或許是身後好事者為他寫的。為什麼呢？因為旻固曾經徹悟啊。徹悟了，那麼萬物的變化都具有同樣的功用，各種機緣普遍到來，哪裡不是旻固呢？先佛說：『我無生而不生，無處不在。』像這樣，那麼聖賢的撫慰教誨，就在每個塵埃、每個念頭中，哪裡需要三百年後的侷限呢？如果真的去了，必定三百年後才回來，那麼就在營營役役的形體和數量之間，豈不是小乘（佛教的一個派別，注重自身解脫）了嗎？況且無邊無際的剎土（佛國）海洋，不隔一絲一毫，十世古今不改變當下這一念的宗旨，又在哪裡呢？李君商老記載了他的事蹟，卻過分地讚美他，不探究宗門撫慰教誨的妙處，應當一併考察。

兜率照禪師

禪師法名惠照，南安軍郭氏之子。在了山院出家得度，具足戒律后開始遊方。

【English Translation】 English version: Ren Yun (allowing things to take their natural course). Can it be said that he went or came? Responding universally without a fixed direction, not adhering to fixed rules. Like a firmly closed pass, difficult to penetrate even with knocking, as swift and elusive as lightning. One must instantly open a thousand eyes (a metaphor for great wisdom) to transcend the boundaries between life and death. From this farewell, one can bury the whole body. After three hundred years, Buddhist affairs should flourish. The final act at the time of death does not fall into views and knowledge, breaking half, eliminating the three obstacles, and recommending enlightenment well. Patting the knee once with the sound, he passed away peacefully. He lived for sixty-eight years, meditating for fifty years. His disciples, following his will, built a pagoda to bury his entire body, only taking out the hair and beard he had gathered during his life to cremate, all of which turned into Śarīra (Buddhist relics, referring to the crystalline remains of high monks after cremation). The state reported this matter, and the court bestowed the title 'Pagoda of Wonderful Emptiness'. The Chan Master lived in Yuantong Temple for twelve years, adapting to circumstances to guide sentient beings, doing his best and disregarding himself. However, he firmly forbade recording his words. Some of his disciples, unable to bear discarding these words, secretly recorded them. The Chan Master, knowing this, warned them: 'Do you insist on destroying my consistent aspiration? You must wait thirty years before you can bring them out.' When Chan Master Tonghui brought them out as agreed, Zuo Si Chen Gongguan read the small assembly records and said: 'If there is even a little doubt, as small as a mustard seed, that is your Kalyāṇa-mitra (a virtuous friend who guides you on the path to enlightenment).' So he respected and praised it, and Yan wrote a preface for it. Soon, Privy Councilor Zhang Gong Deyuan and Vice Minister Feng Gong Jichuan both agreed with his words.

The eulogy says: It is acceptable for Yuantong Temple to respond and build a pagoda to bury the whole body. Saying that Buddhist affairs should flourish three hundred years after his death is perhaps a statement made for him by well-intentioned people after his death. Why? Because Min Gu had once attained complete enlightenment. With complete enlightenment, the transformations of all things have the same function, and all opportunities universally arrive. Where is not Min Gu? The former Buddha said: 'I am unborn and not unborn, I am everywhere.' Like this, then the comfort and teachings of sages and saints are in every dust particle, every thought. Where is the limitation of three hundred years? If he really left and must return after three hundred years, then in the busy forms and numbers, wouldn't that be Hīnayāna (a branch of Buddhism, focusing on individual liberation)? Moreover, the boundless Buddha-fields (Buddha's lands) are not separated by a hair's breadth, and the principle of the present moment does not change through the ten ages of past and present. Where is it then? Li Jun Shanglao recorded his deeds but excessively praised him, not exploring the wonders of the comfort and teachings of the Zen school. It should be examined together.

Doushuai Zhao Chan Master

The Chan Master's name was Huizhao, the son of the Guo family of Nan'an Army. He became a monk and was ordained in Liaoshan Temple, and after fully receiving the precepts, he began to travel.

與從悅禪師游。悅參真凈。頗稱有得。師預聞其旨。遂卓庵于石頭。其後悅見石霜素侍者。復得石霜末後句。以書抵師曰。曩參未善。猶有末後句在。師以偈答曰。參禪只要心安樂。了得心安萬事休。況是禪心猶假立。誰論末後與當頭。竟不往。及悅出世兜率。迎致居第一座。元祐中。無盡張公轉江西漕。謀入黃龍。見晦堂心禪師。暮宿兜率。與悅夜語。因及石霜末後大事。無盡豁然有省。遂以出世因緣。向悅稱法嗣。悅去世。無盡命師繼其席。師曰。先師有末後句。運使得之。照未嘗得。豈可嗣法邪。無盡曰。汝尋常滿口道得。卻會不得。師忽然悟。乃曰。敢不奉命。遂開悅公法門。問。如何是第一義諦。師曰。錘下分付。曰。第二義門請師舉唱。師曰。千家簾幕春光在。幾處園林秀色新。曰。學人未曉。師曰。勞而無功。曰。爭奈分付了也。師曰。一人傳虛。萬人傳實。曰。法鼓才聲。大眾雲集。學人上來乞師指示。師云。天靜不知云去處。地寒留得雪多時。學人未曉。乞師端的。師云。一重山背一重人。乃曰。龍安山上。道路縱橫。兜率宮中樓閣重疊。雖非天上不是人間。到者心安全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑𢕟煙蘿。誰管坐消歲月。既然如是。向上還有事也無。良久云。莫教推落巖前

【現代漢語翻譯】現代漢語譯本我跟隨從悅禪師遊歷，從悅禪師曾參訪真凈禪師，頗被稱許有所得。我預先聽聞了他的禪學宗旨，於是在石頭山獨自建立菴舍。後來，從悅禪師見到石霜楚圓禪師的素侍者，又得到了石霜禪師的『末後句』。他寫信給我說：『先前參禪未能透徹，還有末後句未曾領悟。』我作偈回覆說：『參禪只要內心安樂，領悟了心安萬事皆休。況且禪心還是假立之物，誰還去論什麼末後句與當頭棒喝？』最終我沒有前去拜訪從悅禪師。等到從悅禪師在兜率寺開法傳道時，邀請我擔任第一座。元祐年間，無盡居士張公擔任江西漕運使，計劃前往黃龍寺拜訪晦堂心禪師。晚上住在兜率寺，與從悅禪師徹夜長談，談到石霜禪師的末後大事，無盡居士豁然開悟，於是以出世的因緣，向從悅禪師稱自己是他的法嗣。從悅禪師去世后，無盡居士命我繼承他的席位。我說：『先師有末後句，運用得當。照禪師我未曾領悟，怎麼可以繼承法位呢？』無盡居士說：『你平時滿口說道，卻不能真正領會。』我忽然醒悟，於是說：『怎敢不遵從命令。』於是我開始弘揚從悅禪師的法門。問：如何是第一義諦（ ultimate truth ）？師說：錘下分付（ directly imparted ）。問：第二義門（ secondary meaning ）請師父您開示。師說：千家簾幕春光在，幾處園林秀色新。問：學人未能領悟。師說：勞而無功。問：爭奈分付了也（ It has already been imparted ）。師說：一人傳虛，萬人傳實。問：法鼓才響，大眾雲集，學人前來乞求師父指示。師說：天靜不知云去處，地寒留得雪多時。問：學人未能領悟，乞求師父明示。師說：一重山背一重人。於是說：龍安山上，道路縱橫。兜率宮中樓閣重疊。雖非天上不是人間。到者心安全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑𢕟煙蘿，誰管坐消歲月。既然如此，向上還有事也無？良久說：莫教推落巖前（ Do not push it off the cliff ）！

【English Translation】 English version I traveled with Zen Master Congyue. Zen Master Congyue had visited Zen Master Zhenjing and was praised for his attainments. I had previously heard of his Zen teachings, so I built a hermitage on Stone Mountain. Later, Zen Master Congyue met Attendant Su, who served Zen Master Shishuang Chuyuan, and obtained Shishuang's 'last phrase'. He wrote to me saying, 'My previous Zen practice was not thorough, and there is still a last phrase that I have not understood.' I replied with a verse: 'Practicing Zen only requires inner peace; understanding this, all things cease. Moreover, the Zen mind is still a provisional construct; who would discuss the last phrase or the immediate blow?' In the end, I did not go to visit Zen Master Congyue. When Zen Master Congyue later established a monastery at Doushuai Temple, he invited me to be the first seat. During the Yuanyou period, Zhang Gong, the Limitless Layman, was the transport commissioner of Jiangxi and planned to visit Zen Master Huitang Xin at Huanglong Temple. He stayed overnight at Doushuai Temple and talked with Zen Master Congyue all night, discussing the important matter of Zen Master Shishuang's last phrase. The Limitless Layman suddenly awakened and, because of this worldly connection, claimed to be Congyue's Dharma heir. After Zen Master Congyue passed away, the Limitless Layman ordered me to succeed his position. I said, 'The late master had a last phrase and used it well. I, Zhao, have not understood it; how can I inherit the Dharma position?' The Limitless Layman said, 'You usually talk about it all the time, but you cannot truly understand it.' I suddenly realized and said, 'How dare I disobey the order?' So I began to promote Zen Master Congyue's Dharma gate. Question: What is the First Principle ( ultimate truth )? The Master said: Imparted directly under the hammer ( directly imparted ). Question: Please, Master, expound on the Second Principle ( secondary meaning ). The Master said: Spring light is in thousands of homes behind curtains; beautiful scenery is new in several gardens. Question: This student does not understand. The Master said: Laborious but without merit. Question: But it has already been imparted ( It has already been imparted ). The Master said: One person transmits falsehood, ten thousand transmit truth. Question: As soon as the Dharma drum sounds, the masses gather; this student comes forward to beg for the Master's instruction. The Master said: The sky is still, not knowing where the clouds have gone; the ground is cold, retaining the snow for a long time. Question: This student does not understand; I beg the Master for clear instruction. The Master said: One mountain behind another person. Then he said: On Dragon Peace Mountain, the roads are crisscrossing. In Doushuai Palace, the pavilions and towers are layered. Although it is not heaven, it is not the human world. Those who arrive find their hearts secure and forget all thoughts. Those who practice well do not move their feet. Those who enter well do not move the double doors. They can laugh amidst the misty vines; who cares about sitting and wasting the years? Since it is like this, is there anything beyond this? After a long pause, he said: Do not push it off the cliff ( Do not push it off the cliff )!

石。打破下方遮日云。又曰。衲僧袖裡神鋒。截斷有句無句。隨宜獨立真規。處處清風滿路。更知結角羅紋。始解針來線去。師性方嚴有操守。居兜率二十有七年。仿像天宮內院。作新一剎。冠絕人世。安眾不過四十。遇缺員則補之。供饌珍麗。率眾力道。彌謹無盡。每以古佛稱之。宣和元年休夏日。沐浴更衣。禮觀音大士三拜。退居丈室。端然而逝。壽七十一。臘四十七。阇維煙所及處。悉有舍利。多琥珀色。靈骨瑩如冰玉。眼睛與舌不燼。無盡為之贊曰。兜率照老沒可把。七月十五日解長夏。禮卻觀音三拜竟。退歸方丈嗒然化。也無遺書忉忉怛怛。也無偈頌之乎者也。也無衣缽俵散大眾。也無病痛呻吟阿耶。卒死丹方傳與人。禾山鼓向別處打。

潛庵源禪師

禪師名清源。豫章新建鄧氏子。依洪巖僧處信。得度具戒。參武泉常云居舜泐潭月三大士。頗見咨揖。然疑未決。晚依積翠南禪師。一日聞舉洞山。初見雲門因緣。不覺失笑。南問。何為而笑。師曰。笑黃面浙子憐兒不覺丑耳。自是容為侍者。閱七年咨參抉擇。道眼高妙。絕出人表。叢林稱之。以比南院。守廓南公去世。師開法西山惠嚴。遷南康清隱。力法自將。不與諸方斗鋪席。衲子以枯淡。多望崖而去之。坐是單丁。住山十餘年。初南州高士

【現代漢語翻譯】現代漢語譯本：石。打破下方遮蔽太陽的雲彩。又說：『衲僧（指僧人）袖裡藏著神鋒，截斷有句無句（指截斷一切言語分別），隨順時宜獨立真規（指真理的規則），處處清風滿路。更要知道結角羅紋（指細緻的紋理），才懂得針來線去（指細緻的功夫）。』師父性格方正嚴厲，有操守，居住在兜率（Dōus.ita，佛教的欲界第四天）二十七年。模仿天宮內院，作新一座寺剎，冠絕人世。安眾（指安置僧眾）不過四十人，遇到缺員就補上。供奉的飯菜珍貴華麗，率領大眾出力勞作，更加謹慎無盡。人們常常用古佛來稱呼他。宣和元年休夏日，沐浴更衣，向觀音大士禮拜三次，退回丈室，端坐而逝。享年七十一歲，僧臘四十七年。荼毗（tu.shā.pí，焚燒）后，煙所及之處，都有舍利（śarīra，佛教聖物）。大多是琥珀色，靈骨晶瑩如冰玉，眼睛和舌頭沒有燒盡。無盡為他讚頌說：『兜率照老沒可把，七月十五日解長夏。禮卻觀音三拜竟，退歸方丈嗒然化。也無遺書忉忉怛怛（dāo dāo dá dá，形容悲傷），也無偈頌之乎者也，也無衣缽俵散大眾，也無病痛**阿耶。卒死丹方傳與人，禾山鼓向別處打。』潛庵源禪師禪師名清源，豫章新建鄧氏子。依洪巖僧處信，得度具戒。參武泉常、云居舜、泐潭月三大士，頗見咨揖，然疑未決。晚依積翠南禪師。一日聞舉洞山，初見雲門因緣，不覺失笑。南問：『何為而笑？』師曰：『笑黃面浙子憐兒不覺丑耳。』自是容為侍者，閱七年咨參抉擇，道眼高妙，絕出人表。叢林稱之，以比南院。守廓南公去世，師開法西山惠嚴，遷南康清隱。力法自將，不與諸方斗鋪席。衲子以枯淡，多望崖而去之。坐是單丁，住山十餘年。初南州高士

【English Translation】 English version: Shi. Broke the clouds below that were遮蔽 the sun. It is also said: 'The monk's (referring to a Buddhist monk) sleeve hides a divine blade, cutting off sentences with or without meaning (referring to cutting off all verbal distinctions), following the appropriate time to independently establish true rules (referring to the rules of truth), everywhere the clear wind fills the road. Furthermore, one must know the knotted corners and patterned lines (referring to meticulous patterns) to understand the needle coming and the thread going (referring to meticulous effort).' The master's character was upright and strict, with integrity, residing in Dōus.ita (兜率，the fourth heaven of desire in Buddhism) for twenty-seven years. Imitating the inner courtyard of the heavenly palace, he built a new monastery, surpassing all others in the world. Accommodating no more than forty monks, he would fill vacancies as they arose. The food offered was precious and luxurious, and he led the masses in exerting their strength in labor, being even more cautious and tireless. People often referred to him as an ancient Buddha. In the first year of Xuanhe, on the day of the summer retreat, he bathed and changed his clothes, bowed three times to the Bodhisattva Guanyin (觀音大士), and returned to his abbot's room, where he passed away peacefully. He lived to be seventy-one years old, with forty-seven years as a monk. After cremation (荼毗, tu.shā.pí), relics (śarīra, 舍利) were found wherever the smoke reached. Most were amber-colored, and the spiritual bones were as clear as ice and jade, with the eyes and tongue not being consumed by the fire. Wujin (無盡) praised him, saying: 'Dousita照老沒可把, the summer retreat ends on the fifteenth day of the seventh month. After bowing to Guanyin three times, he returned to his abbot's room and passed away quietly. There were no tearful farewell letters (忉忉怛怛, dāo dāo dá dá), no verses with literary flourishes (之乎者也), no robes and bowls distributed to the masses, and no painful **Ayā. He suddenly died, passing on the elixir formula to others, and the drum of Heshan (禾山) is beaten elsewhere.' Chan Master Qian'an Yuan (潛庵源禪師) The Chan master's name was Qingyuan (清源), a son of the Deng family of Xinjian, Yuzhang. He relied on the monk Chuxin (處信) of Hongyan (洪巖) to be ordained and receive the precepts. He consulted the three great masters Wuquanchang (武泉常), Yunju Shun (云居舜), and Letan Yue (泐潭月), receiving their advice, but his doubts remained unresolved. Later, he relied on Chan Master Jicui Nan (積翠南). One day, upon hearing about Dongshan (洞山), he first understood the cause and condition of Yunmen (雲門) and couldn't help but laugh. Nan asked, 'Why are you laughing?' The master said, 'I am laughing at the yellow-faced Zhezi (浙子) who loves his child but doesn't realize he is ugly.' From then on, he was allowed to be an attendant, and after seven years of consultation and deliberation, his eye of wisdom was high and profound, surpassing all others. The monastic community compared him to Nanyuan (南院). After the death of Shoukuo Nangong (守廓南公), the master opened the Dharma at Huiyan (惠嚴) in Xishan (西山) and moved to Qingyin (清隱) in Nankang (南康). He upheld the Dharma himself, not competing with other places for seats. The monks, finding it austere and bland, mostly left in despair. As a result, he lived a solitary life, residing in the mountains for more than ten years. Initially, the noble scholars of Nanzhou (南州)

潘延之問道于積翠。與師定交為方外友。至是迎歸西山。未幾洪帥命居大寧。一時衲子賢士夫從之問道。坌集其室。師說法簡易。期人于悟而後已。嘗示眾曰。寒風激水成冰。杲日照冰成水。冰水本自無情。各各應時而至。世間萬物皆然。不用強生擬議。又曰。先師初事棲賢寔。泐潭澄歷二十年。宗門奇奧。經論要妙。莫不貫穿。及因云峰以見慈明。則一字無用。遂設三關語。以驗天下禪者。而禪者如葉公𦘕龍龍現即怖。或問三關語。學者每難透何也。師曰。眾生為解礙。菩薩未離覺。大智如文殊師利。欲問空三佛義。即遭擯出。以其自墮艱難。故起現行耳。尋以高年。不任主事。退閑。自號潛庵。諸剎爭迎致供養。且依以為重。故居無定。方建炎三年八月五日。示寂于城陰之章江。住世九十有八。安居七十八夏。方未寂時。齒墮而復生。發剃而燔之。悉為舍利。及是燼餘。尤不勝數。塔于惠嚴之東阿。師莫年德高望重。以深誠勉人。以善從之。化者甚盛。有僧執侍十有二年。于道未有所契。及將出世。師曰。汝侍吾徒費歲月。儻嗣法不應以世情自昧。其人遂嗣翠巖機焉。其主法有體。類如此。

泐潭照禪師

禪師諱惟照。簡州陽安李氏子。母方孕。夢異僧持應器踵門。若將寄食者。一夕有光。發其室盧

【現代漢語翻譯】現代漢語譯本：潘延之向積翠禪師請教。與禪師結為方外之友。此時迎接禪師回到西山。不久，洪帥命禪師住持大寧寺。一時之間，僧人和賢士大夫都來向禪師問道，聚集在他的住所。禪師說法簡易，期望人們能夠領悟而後已。曾經對眾人開示說：『寒風激盪水面結成冰，溫暖的太陽照耀冰面化成水。冰和水本身並沒有情感，各自應時節而至。世間萬物都是這樣，不用強行生出猜測和議論。』又說：『先師最初跟隨棲賢寔禪師，在泐潭澄禪師處經歷了二十年。宗門的奇妙之處，經論的重要精髓，沒有不貫通的。等到通過云峰禪師而見到慈明禪師，則覺得一字也沒有用處。』於是設立三關語，用來檢驗天下的禪者。而禪者就像葉公畫龍一樣，龍一出現就害怕。有人問三關語，學的人常常難以通透，是什麼原因呢？禪師說：『眾生被知解所障礙，菩薩還沒有脫離覺悟。』大智慧如文殊師利（Manjusri）菩薩，想要問空三佛的意義，立即遭到擯斥，因為他自己陷入艱難，所以才顯現出現行。不久因為年老，不能勝任住持的事務，退隱下來，自號潛庵。各寺廟爭相迎接供養，並且依靠他作為依靠，所以居住沒有定處。在建炎三年八月五日，在城陰的章江示寂。住世九十有八歲，安居七十八個夏天。將要寂滅的時候，牙齒脫落後又重新長出來，頭髮剃掉焚燒，全部成為舍利（Sarira）。等到焚燒完畢，剩下的舍利尤其多得數不清。塔葬在惠嚴寺的東阿。禪師晚年德高望重，以真誠勉勵人，以善良引導人，教化的人非常多。有一個僧人侍奉了禪師十有二年，在道上沒有領悟。等到將要出世，禪師說：『你侍奉我徒勞地浪費了歲月，如果繼承佛法不應該用世俗的情感矇蔽自己。』那個人於是繼承了翠巖禪師的法脈。他主持佛法有體系，類似這樣的例子很多。泐潭照禪師（Letan Zhao Chanshi）禪師名諱惟照，簡州陽安李氏之子。母親懷孕的時候，夢見奇異的僧人拿著應器來到門前，好像要來寄食一樣。一天晚上有光芒，從他的房間里發出。

【English Translation】 English version: Pan Yanzhi asked for instruction from Chan Master Jicui. He established a friendship with the master as a friend beyond the mundane world. At this time, he welcomed the master back to West Mountain. Soon after, Commander Hong ordered the master to reside at Daning Temple. For a time, monks, virtuous scholars, and officials all came to ask the master about the Way, gathering in his residence. The master's Dharma talks were simple and easy, hoping that people would awaken and then stop. He once instructed the assembly, saying: 'The cold wind agitates the water and forms ice, the bright sun shines on the ice and turns it into water. Ice and water themselves have no feelings, each arriving according to the season. All things in the world are like this, there is no need to force speculation and discussion.' He also said: 'My late teacher initially followed Chan Master Qixian Shi, and spent twenty years with Chan Master Letan Cheng. The wonders of the Chan school, the essential subtleties of the scriptures and treatises, were all thoroughly understood. When he saw Chan Master Ciming through Chan Master Yunfeng, he felt that a single word was useless.' Therefore, he established the 'Three Barriers' to test the Chan practitioners of the world. But the Chan practitioners were like Lord Ye who loved dragons, when the dragon appeared, they were frightened. Someone asked why the 'Three Barriers' were difficult for students to penetrate. The master said: 'Sentient beings are obstructed by understanding, Bodhisattvas have not yet left awakening.' Great wisdom, like Manjusri (Manjusri) Bodhisattva, wanted to ask about the meaning of the three empty Buddhas, and was immediately expelled, because he fell into difficulty himself, so he manifested the present action. Soon after, due to old age, he was unable to handle the affairs of the abbot, and retired, calling himself Qian'an. Various temples competed to welcome and support him, and relied on him as a support, so his residence was not fixed. On the fifth day of the eighth month of the third year of Jianyan, he passed away at Zhangjiang in Chengyin. He lived in the world for ninety-eight years, and spent seventy-eight summers in retreat. When he was about to pass away, his teeth fell out and grew back, and his hair was shaved and burned, all becoming Sarira (Sarira). When the cremation was over, the remaining Sarira were especially numerous. He was buried in a pagoda to the east of Huiyan Temple. In his later years, the master was highly respected for his virtue and prestige, encouraging people with sincerity and guiding them with goodness, and he transformed many people. A monk served the master for twelve years, but did not understand the Way. When he was about to leave the world, the master said: 'You have served me in vain, wasting your years, if you inherit the Dharma, you should not obscure yourself with worldly emotions.' That person then inherited the Dharma lineage of Chan Master Cuiyan. His administration of the Dharma was systematic, and there were many similar examples. Chan Master Letan Zhao (Letan Zhao Chanshi) The Chan master's name was Weizhao, the son of the Li family of Yang'an, Jianzhou. When his mother was pregnant, she dreamed of a strange monk holding a bowl coming to the door, as if he was going to beg for food. One night, light emanated from his room.

。里人相驚且而育。師兒時趣尚超卓。稍長泊然。不旨從俗。屈首受書。至性相近習相遠。遽曰。凡聖一體。以習故差別如是。我知之矣。去家走成都。依鹿苑寺青泰為童子。乞名惟照。志始生之異焉。十九得度具戒。泰嘗使之受起信論于大慈寺中。講輒歸臥。泰詰之。對曰。既稱正信大乘。夫豈言說所能了邪。於是盡棄所聞。虛心遊方。時楷禪師居大洪山。名震天下。往依之。一見以為俊朗。委曲容接。師亦奮勵。急於透脫。嘗夜坐閣道間。徼巡者傳呼過之。隨聲有省。即趨丈室。吐所悟。楷揶揄之。師疑焉。復將徹究源底。於是遍參宗師。往來楷所是。后歷三吳。聞揩以罪為民。居沂水之芙蓉庵。趣往唁之。未至間。僕伕被酒迷失道。師卻行及之。舉杖奮擊。忽大悟。及見楷。望而喜曰。今日相見。庸非鰲山耶。因留佐耕。湖上服役累年。盡得芙蓉之道。致政王少宰有子。亡且有年矣。忽夢其歸。翌日而師至。問其生年。適與其子亡日合。因抱持泣。以為後身也。遂命出世洛陽之招提。遷舒州甘露。再遷三祖。宣和初道行聞于朝。有旨。移廬山之圓通。先是住持守惠。以事罷去。復自訴于有司。閱三年。得旨。還舊住。信至。師怡然拽杖出門。與二三禪者。徜徉山谷間。未幾泐潭虛席。江西師盡禮致請。遂補處焉

。師姿容豐碩。音聲朗潤。身荷大法。名尊諸方。自號闡提。嘗示眾曰。坐禪好諸禪德。不用胡思亂想。坐教悟去。你若悟去。十二時中便有自由分。佛也不奈你何。祖也不奈你何。你也自不奈何。豈更聽別人指揮。所以達磨大師西來。直指人心。見性成佛。何曾有許多屈曲言句。教你思量。生受今時。諸方叢林未嘗有一個善知識。不教你參禪學道修行。乃至禪頭首座同行道伴。亦皆教你參學。更看話下語。商量因緣。研窮今古。你輩更不識好惡。甘作眾生。就人學去。更向案子頭大𠕋小𠕋。錄將去。採拾言句。攢花簇。錦記憶筑。向肚皮裡。為禪為道。苦哉遞相壞了。也不是遮個道理。你諸人本無許多事。只為始行腳時。撞著一個沒見識長老。教你許較。勞攘打頭。便參得個庭前柏樹子話。又參得斬貓兒話。洗缽盂話。野狐話。勘婆話。參得一肚皮禪道。便棹腰擺胯。稱我是方外。高人面前說得恰似真個背地裡千般亂做次第一文。也不直才有些子違順風起。便見手忙腳亂為什麼。如此只是學得來。奉勸莫學。須是自辦取始得。你不見祖師少林九年面壁。二祖立雪齊腰。黃梅聚七百高僧衣缽。後來獨付廬老。於是時也看那個因緣。淘汰那個古今。曾下得什麼語。既不是因緣。你輩又苦死瞞生。學圖個什麼別。無人向你

【現代漢語翻譯】現代漢語譯本：這位禪師容貌豐滿，聲音洪亮圓潤，身負弘揚佛法的重任，名聲遠揚四方。他自稱為『闡提』（icchantika，斷善根的人）。他曾向大眾開示說：『坐禪很好，各位禪德（指有禪修經驗的人），不用胡思亂想，坐著去領悟。如果你能領悟，十二時辰中便能獲得自由。佛也奈何不了你，祖師也奈何不了你，你自己也奈何不了自己。又何必聽從別人的指揮呢？所以達磨大師（Bodhidharma）西來，直指人心，見性成佛，何曾有過這麼多彎彎繞繞的言語，教你們去思量？白白地承受當下的痛苦。如今各處的叢林（指寺院）里，沒有一個善知識（Kalyanamitra，指善於引導他人修行的人）不教你們參禪學道修行，乃至禪堂的頭首、座元、同行的道友，也都教你們參學，進一步看話頭下的語句，商量因緣，研究古今。你們這些人真是不識好歹，甘願做眾生，跟人學習，又在案子頭前大聲小叫，記錄下來，採摘言句，堆砌辭藻，記憶背誦，塞滿肚皮，當作禪，當作道，真是可悲啊，互相敗壞！這也不是真正的道理。你們這些人本來沒有這麼多事，只因爲剛開始修行的時候，遇到一個沒有見識的長老，教你們比較計較，忙亂不堪，便參了個『庭前柏樹子』的話頭，又參了個『斬貓兒』的話頭，『洗缽盂』的話頭，『野狐』的話頭，『勘婆』的話頭，參了一肚皮的禪道，便叉著腰，擺動著胯，自稱我是方外之人，在高人面前說得好像真的一樣，背地裡卻千般胡作非爲，一點也不值。才有些許違逆，風波一起，便手忙腳亂，這是為什麼？如此只是學來的，奉勸你們不要學。必須自己去辦才行。你們沒看見祖師（指菩提達摩）在少林寺面壁九年，二祖（指慧可）立在雪中，雪齊腰深，黃梅（指五祖弘忍）聚集了七百高僧，傳衣缽，後來只傳給了廬老（指六祖慧能）。在那個時候，看的是什麼因緣，淘汰的是什麼古今，曾說過什麼話？既然不是因緣，你們這些人又何苦裝模作樣，學圖個什麼別的？沒有人向你們...』

【English Translation】 English version: The master had a dignified appearance and a resonant voice. He bore the great Dharma and was revered in all directions. He called himself 『Icchantika』 (one who has severed their roots of goodness). He once addressed the assembly, saying: 『Sitting meditation is good, all you practitioners of Chan (Dhyana), do not engage in wild thoughts, sit and awaken. If you awaken, you will have freedom in all twelve periods of the day. The Buddha cannot do anything to you, the Patriarchs cannot do anything to you, and you cannot do anything to yourselves. Why listen to the commands of others? Therefore, Bodhidharma (達磨大師), coming from the West, directly pointed to the human mind, seeing one's nature and becoming a Buddha. When has there been so much convoluted language, teaching you to contemplate? Vainly enduring the suffering of the present. In the monasteries (叢林) everywhere today, there is not a single good advisor (Kalyanamitra) who does not teach you to practice Chan, study the Way, and cultivate yourselves. Even the head of the meditation hall, the senior monk, and fellow practitioners all teach you to study, further examining the words under the topic, discussing conditions, and researching the past and present. You people truly do not know good from bad, willingly becoming sentient beings, learning from others, and shouting loudly at the desk, recording it, picking up phrases, piling up rhetoric, memorizing and reciting, stuffing your bellies, taking it as Chan, taking it as the Way, how sad, mutually ruining each other! This is not the true principle. You people originally did not have so many things to do, only because when you first began your practice, you encountered an elder without insight, teaching you to compare and calculate, causing you to be busy and confused. Then you contemplated the topic of the 『cypress tree in the courtyard,』 and then you contemplated the topic of 『chopping the cat,』 the topic of 『washing the bowl,』 the topic of 『the wild fox,』 the topic of 『testing the old woman,』 contemplating a bellyful of Chan and the Way, then you strut and swagger, claiming I am a person beyond the world, speaking in front of great people as if it were true, but behind their backs, you do all sorts of wicked things, not worth a penny. As soon as there is some opposition, a storm arises, and you become flustered, why is this? This is only learned, I advise you not to learn it. You must do it yourself. You did not see the Patriarch (Bodhidharma) facing the wall for nine years at Shaolin Temple, the Second Patriarch (Huike) standing in the snow, the snow reaching his waist, Huangmei (the Fifth Patriarch Hongren) gathering seven hundred high monks, transmitting the robe and bowl, later only transmitting it to Old Lu (the Sixth Patriarch Huineng). At that time, what conditions were they looking at, what past and present were they eliminating, what words did they say? Since it is not conditions, why do you people pretend, learning to plot something else? No one is towards you...』

恁么道。只是寶峰忒煞老婆教。你莫參禪。莫學道。莫看經。莫唸佛。以至禮拜燒香種種勞攘。你須道十二時中畢竟如何度。時寶峰只教你如大死人。你若真個如大死人。有什麼閑工夫去。參禪學道。禮拜燒香。許多費力。山僧五處住院。凡教徒不出此。如大死人四個字。直是我悟得底。且不在一大藏教里。傳燈錄五家宗派古今言句里。是平生所證底法。所行底法。你若直下會去。且不曾教壞。你適來。有一兄弟入室問。莫是如大死人卻活么。禪客莫問活。你但死了更死。你又不曾死。只管要活作什麼。而今聽普說了。下去堂中。或堂前後架試坐看。有時被你久久坐。忽然死得也不定。建炎改元。北人南渡。泐潭日不下千缽坐食。師超搖法樂。略不以介意。而檀施四來。齊廚濟足。人到於今稱頌之。二年正月辛丑夜參。因敘洞下宗旨。不斷如線。而名世續慧命者零落。無幾因欷歔江下沾襟。明日閉方丈不出。又明日手寫數語遍與山中耆宿。辭訣。眾大駭。至有哭之慟者。師皆拒而不與之接。至中夕。遽命燭。集執事者。囑以後事。語終。泊然而逝。閱歲四十有五。坐二十五夏。時御史中丞陸德先．西京宗正趙公士暕．尚書郎方公昭通．議大夫馮公溫舒．徽猷閣待制宋公喚秀．州刺史韓公昭同會泐潭。頗問道于師。見其

【現代漢語翻譯】恁么道（這樣說來）。只是寶峰（寺名）忒煞（太）老婆教（婆婆媽媽）。你莫（不要）參禪（禪修）。莫學道（學道）。莫看經（讀經）。莫唸佛（唸佛）。以至（甚至）禮拜燒香（禮拜燒香）種種勞攘（種種繁瑣之事）。你須道（必須說）十二時中（一天之中）畢竟如何度（究竟如何度過）。時（當時）寶峰只教你（只教導你）如大死人（如同一個死人）。你若真個（如果真的）如大死人（如同死人一般）。有什麼閑工夫（哪裡有什麼閑工夫）去。參禪學道（去參禪學道）。禮拜燒香（禮拜燒香）。許多費力（如此費力）。山僧（老僧）五處住院（在五處寺院住持）。凡教徒（凡是教導徒弟）不出此（都不超出這個）。如大死人（如同死人）四個字（這四個字）。直是（簡直是）我悟得底（我所領悟的）。且不在（而且不在）一大藏教里（全部佛經里）。傳燈錄（《傳燈錄》）五家宗派（五家宗派）古今言句里（古今言句里）。是平生所證底法（是我一生所證悟的法）。所行底法（所修行的法）。你若直下會去（你如果當下領會）。且不曾教壞（就不會被教壞）。你適來（你剛才）。有一兄弟（有一位師兄弟）入室問（進入房間問）。莫是（難道是）如大死人（如同死人）卻活么（卻又活過來嗎）。禪客（禪修者）莫問活（不要問活）。你但死了更死（你只要死了再死）。你又不曾死（你又沒有真正死過）。只管要活作什麼（一直想要活做什麼）。而今（現在）聽普說了（聽我普遍地說了）。下去堂中（下去到禪堂中）。或堂前後架試坐看（或者在禪堂前後架子上試試坐禪）。有時（有時）被你久久坐（被你久久地坐著）。忽然死得也不定（忽然死去也不一定）。建炎改元（建炎元年）。北人南渡（北方人南遷）。泐潭（寺名）日不下千缽坐食（每天都有不下千缽的供養）。師（住持）超搖法樂（敲擊法器）。略不以介意（一點也不介意）。而檀施四來（而信徒的佈施從四面八方而來）。齊廚濟足（廚房的食物充足）。人到於今稱頌之（人們到現在還在稱頌這件事）。二年正月辛丑夜參（二年正月辛丑日的晚上）。因敘（因為敘述）洞下宗旨（洞下宗的宗旨）。不斷如線（像線一樣連綿不斷）。而名世續慧命者（而能夠名揚天下、延續佛法慧命的人）零落（凋零）。無幾（沒有幾個）。因欷歔（因此嘆息）。江下沾襟（淚水沾濕衣襟）。明日閉方丈不出（第二天關閉方丈室不出）。又明日（又過了一天）手寫數語（手寫了幾句話）遍與山中耆宿（遍給山中的老修行）。辭訣（告別）。眾大駭（大家非常驚駭）。至有哭之慟者（甚至有痛哭的人）。師皆拒而不與之接（師父都拒絕不與他們見面）。至中夕（到了半夜）。遽命燭（突然命令點蠟燭）。集執事者（召集負責事務的人）。囑以後事（囑託後事）。語終（說完話）。泊然而逝（安詳地去世了）。閱歲四十有五（享年四十五歲）。坐二十五夏（僧臘二十五年）。時（當時）御史中丞陸德先（官名），西京宗正趙公士暕（人名），尚書郎方公昭通（人名），議大夫馮公溫舒（人名），徽猷閣待制宋公喚秀（官名），州刺史韓公昭同（官名）會泐潭（在泐潭寺相會）。頗問道于師（曾經向師父請教佛法）。見其（見到他）

【English Translation】 So it is said. Baofeng (temple name) is just too much like a nagging old woman. Don't engage in Chan meditation (Chan practice), don't study the Dao (study the Way), don't read scriptures (read sutras), don't chant Buddha's name (recite Buddha's name), and even avoid all the toilsome activities like prostrations and burning incense (prostrations and burning incense). You must say, how do you spend your time throughout the twelve periods of the day (the whole day)? At that time, Baofeng only taught you to be like a great dead person (like a dead person). If you are truly like a great dead person (like a dead person), what free time (what leisure) do you have to engage in Chan meditation (Chan practice), study the Dao (study the Way), prostrate, and burn incense (prostrate and burn incense)? So much effort is wasted. This old monk (I, the monk) has resided in five monasteries (held the abbot position in five monasteries). All my teachings to disciples (teaching disciples) do not go beyond this. The four words 'like a great dead person' (like a dead person) are truly what I have realized (what I have realized). Moreover, they are not found in the entire Tripitaka (entire Buddhist canon), nor in the sayings of the five schools (five schools of Chan) in the Transmission of the Lamp (Transmission of the Lamp). It is the Dharma (the Dharma) that I have realized in my life, the Dharma (the Dharma) that I practice. If you directly understand it (directly understand it), you will not be misled (will not be misled). Just now (just now), a brother (a fellow monk) came into my room and asked, 'Could it be that a great dead person (like a dead person) comes back to life?' (comes back to life?). Chan practitioners (Chan practitioners), don't ask about life (don't ask about life). You should just die and die again (just die and die again). You haven't even truly died (haven't even truly died). Why do you keep wanting to live (keep wanting to live)? Now, listen to my universal explanation (listen to my universal explanation). Go down to the hall (go down to the meditation hall), or try sitting in meditation (try sitting in meditation) on the frames in front of or behind the hall. Sometimes (sometimes), you might sit for a long time (sit for a long time), and suddenly die (suddenly die), who knows? In the first year of Jianyan (Jianyan first year), when the people of the north crossed south (people from the north migrated south), Letan Temple (temple name) received no less than a thousand bowls of food daily (received no less than a thousand bowls of offerings daily). The master (the abbot) Chao shook the Dharma instruments (played the Dharma instruments), not caring about it at all (not caring about it at all). And the alms came from all directions (the alms came from all directions), providing sufficient food for the kitchen (providing sufficient food for the kitchen). People still praise this to this day (people still praise this to this day). On the Xin Chou night of the first month of the second year (Xin Chou night of the first month of the second year), while discussing the Dongshan lineage (Dongshan lineage), it was like an unbroken thread (like an unbroken thread). But those who could become famous and continue the wisdom of the Dharma (continue the wisdom of the Dharma) were few and far between (were few and far between). Therefore, he sighed (therefore, he sighed), and tears wet his lapel (tears wet his lapel). The next day, he closed his abbot's room and did not come out (closed his abbot's room and did not come out). The day after that (the day after that), he wrote a few words by hand (wrote a few words by hand) and sent them to the elders in the mountain (sent them to the elders in the mountain) to bid farewell (to bid farewell). Everyone was greatly shocked (everyone was greatly shocked), and some even cried bitterly (some even cried bitterly). The master refused to see them (the master refused to see them). By midnight (by midnight), he suddenly ordered candles to be lit (suddenly ordered candles to be lit) and gathered the administrators (gathered the administrators) to entrust them with his affairs (to entrust them with his affairs). After finishing his words (after finishing his words), he passed away peacefully (passed away peacefully). He was forty-five years old (forty-five years old) and had been a monk for twenty-five years (twenty-five years as a monk). At that time (at that time), the Censor-in-chief Lu Dexian (official title), Zhao Gong Shi Jian of the Western Capital Zongzheng (person's name), Fang Gong Zhaotong, the Secretary Fang Gong Zhaotong (person's name), Feng Gong Wenshu, the Grand Master of the Imperial Secretariat Feng Gong Wenshu (person's name), Song Gong Huanxiu, the Attendant of the Hall of Literary Profundity Song Gong Huanxiu (official title), and Han Gong Zhaotong, the Prefect of the Prefecture Han Gong Zhaotong (official title), met at Letan Temple (met at Letan Temple). They often asked the master about the Dharma (asked the master about the Dharma). Seeing that he (seeing that he)

脫去之狀。益歆慕焉。火餘五色舍利。炯如珠玉。齒舌不燼。塔于寺之西峰。師初在西京。漕使徐公閎中有子。冠且婚矣。見師說法次。忻然慕之。即棄榮剔發具戒。名曰德止。以夙悟才辯。有名於世。

贊曰。教中以七地已前菩薩福智為修生。八地已去福智為報得。若闡提。年二十有八出世。五遷巨剎。所至勃興。槌拂之下。動如阡陌。初未嘗遣化。而供饌珍麗。服用完新。庸非報得者歟。方是時叢林以侈靡相尚。照因其時。闊達大度。順學者之慾。而嫚罵諸方。特以如大死人為教。然托其身後。竟未有繼其風者。嗚呼異哉。

僧寶正續傳卷第一卍新續藏第 79 冊 No. 1561 僧寶正續傳

僧寶正續傳卷第二

隆興府沙門　祖琇　撰

寶峰準禪師

禪師諱文準。興元府唐固梁氏子。生始幼見佛像輒笑。童牙不喜聞酒胾。金仙寺沙門虛普乞食至其家。師膺門酬酢。始老成。時年八歲。即辭父母。愿從普。歸授以法華經。伊吾即上口。元豐僧檢童子較所習。以籍名失后度。師藝精。坐年少。不得奏名。陜西經略范公過普廬。普臘高。應對領略。師侍其傍。伸辯詳明。進止可喜。范公欲攜與俱西。師辭曰。登山求玉。入海求珠。人各有志。本行學道。世好非素心。

【現代漢語翻譯】現代漢語譯本：

（照禪師）脫去肉身之狀。更加令人歆慕。火化后留下五色舍利（佛教聖物，僧人圓寂火化后留下的結晶體），明亮如珠玉。牙齒和舌頭沒有燒盡，被建塔于寺廟的西峰。禪師最初在西京（古代都城，今西安）。漕運使徐閎中有一個兒子，到了可以行冠禮和結婚的年齡。在聽禪師說法時，欣然仰慕禪師，隨即拋棄榮華富貴，剃髮出家受具足戒，法名德止。因為他天資聰穎，辯才無礙，所以在世間很有名氣。

贊曰：教義中認為，七地（菩薩修行的第七個階段）以前的菩薩，福德和智慧是修習而得的；八地（菩薩修行的第八個階段）以後的菩薩，福德和智慧是自然獲得的。而照禪師，二十八歲出家，先後在五座大寺廟擔任住持，每到一處寺廟都興旺發達。在他的教導下，人們的修行就像田地裡的莊稼一樣蓬勃發展。他起初不怎麼進行教化，但是供養的食物卻非常精美，穿的衣服也總是嶄新。這難道不是福報自然而得嗎？當時叢林（指寺廟）里互相攀比奢侈浪費，照禪師順應時勢，心胸開闊，氣度宏大，順應學者的慾望，並且敢於批評其他地方的僧人，特別強調要像一個已經死去的人一樣修行。然而在他去世后，竟然沒有人能夠繼承他的風格，真是令人驚歎啊。

《僧寶正續傳》卷第一卍新續藏第 79 冊 No. 1561 《僧寶正續傳》

《僧寶正續傳》卷第二

隆興府沙門祖琇撰

寶峰準禪師

禪師，法名文準，是興元府唐固縣梁氏的兒子。他出生時，小時候見到佛像就笑。童年時不喜歡聽到酒肉的聲音。金仙寺的沙門虛普到他家乞食，禪師應對得體，像個老成的人。當時他才八歲，就向父母辭別，願意跟隨虛普出家。虛普教他《法華經》，他很快就能背誦。元豐年間，僧官檢查童子所學的經典，因為名籍遺失，所以沒有被允許出家。禪師技藝精湛，但因為年紀小，不能上報朝廷。陜西經略范公路過虛普的住所，虛普因為年齡大，應對得體，很有見識。禪師侍立在他旁邊，辯論詳盡明白，舉止令人喜愛。范公想帶他一起去西部，禪師推辭說：『登山是爲了尋找玉石，入海是爲了尋找珍珠，每個人都有自己的志向。我本來是想學道的，世俗的愛好不是我的本心。』

【English Translation】 English version:

The state of (Chan Master Zhao) shedding his physical body was even more admirable. After cremation, five-colored sariras (Buddhist relics, crystalline objects found among the cremated ashes of Buddhist spiritual masters) remained, shining like pearls and jade. His teeth and tongue were not burned away, and a pagoda was built for them on the west peak of the temple. Initially, the Chan Master was in Xijing (ancient capital, present-day Xi'an). Xu Hongzhong, the transport commissioner, had a son who was of age for his capping ceremony and marriage. Upon hearing the Chan Master preach, he was filled with admiration and immediately abandoned his wealth and status, shaved his head, and received the full precepts, taking the Dharma name Dezhi. Because of his innate intelligence and eloquence, he became famous in the world.

The eulogy says: In the teachings, it is held that the blessings and wisdom of Bodhisattvas before the seventh Bhumi (the seventh stage of a Bodhisattva's practice) are acquired through cultivation, while the blessings and wisdom of Bodhisattvas from the eighth Bhumi (the eighth stage of a Bodhisattva's practice) onwards are naturally obtained. As for Chan Master Zhao, he renounced the world at the age of twenty-eight and served as abbot in five great monasteries, each of which flourished under his leadership. Under his guidance, people's practice flourished like crops in the fields. He initially did not engage much in teaching, but the food offered to him was exquisite, and his clothes were always new. Isn't this a sign of naturally acquired blessings? At that time, monasteries were competing with each other in extravagance and waste. Chan Master Zhao adapted to the times, with a broad mind and great magnanimity, accommodating the desires of the scholars, and daring to criticize the monks of other places, especially emphasizing the need to practice like a dead person. However, after his death, no one was able to inherit his style, which is truly astonishing.

Continuation of Biographies of Eminent Monks, Volume 1 卍 New Continued Collection, Volume 79, No. 1561, Continuation of Biographies of Eminent Monks

Continuation of Biographies of Eminent Monks, Volume 2

Composed by Zuxiu, a Shramana of Longxing Prefecture

Chan Master Zhun of Baofeng

The Chan Master's name was Wenzhun, and he was the son of the Liang family of Tanggu County, Xingyuan Prefecture. From a young age, he would smile whenever he saw a Buddha statue. As a child, he disliked the sound of wine and meat. The Shramana Xupu of Jinxiansi Temple came to his house to beg for food, and the Chan Master responded appropriately, like an experienced person. At that time, he was only eight years old, and he bid farewell to his parents, willing to follow Xupu to become a monk. Xupu taught him the Lotus Sutra, which he quickly memorized. During the Yuanfeng era, the monastic officials examined the scriptures learned by the young monks, but because his name was lost in the register, he was not allowed to become a monk. The Chan Master was skilled in the arts, but because he was young, he could not report to the court. Fan Gong, the Pacification Commissioner of Shaanxi, passed by Xupu's residence. Xupu, because of his age, responded appropriately and was very knowledgeable. The Chan Master stood beside him, debating in detail and clearly, and his demeanor was pleasing. Fan Gong wanted to take him to the west, but the Chan Master declined, saying: 'Climbing mountains is for finding jade, and entering the sea is for finding pearls. Everyone has their own aspirations. I originally wanted to study the Way, and worldly pleasures are not my true heart.'

范公陰奇其語。度以為僧。剔發。既往依梁山乘禪師。呵曰。驅烏未受戒。敢學佛乘乎。師捧手曰壇場是戒邪。三羯磨梵行阿阇黎是戒邪。乘大驚。師笑曰。雖然敢不受教。遂受具足戒于唐安律師。遍游成都講肆。唱諸部綱目。即棄去曰。吾不求甚解去。師曇演佳其英特。撫之曰。汝法船也。南方有大開士。若溈山真如九峰真凈者。可往求之。師拜受教。與同學志恭。詣大溈。久之不契。乃造九峰見真凈。問曰。甚處來。曰。興元府。問。近離甚處。曰。大仰。問。夏在甚處。曰溈山。真凈展手曰。我手何似佛手。師惘然。真凈呵曰。適來句句。無絲毫差錯。靈明天真。才說個佛手。便成隔礙。病在什麼處。師曰不會。凈曰。一切見成。更教誰會。師服膺。就弟子之列餘十年。所至必隨。真凈晚居泐潭。師一日舉杖決渠。水濺衣。因大悟。走敘其事。真凈罵曰。此中乃敢用藞苴邪。自是跡愈晦。而名愈著。待制李景直守豫章。仰其風。請開法于云巖。未幾。殿中監范公帥南昌。移居泐潭。師辭辯注射。迅機電掃。衲子畏而慕之。槌拂之下。常數千指。自號湛堂。每曰。我只畜一條拄杖。佛來也打。祖來也打。不將元字腳涴汝枯腸。如此臨濟一宗不致冷落。一日新到相看展坐具。師云。未得人事。上座近離甚處。曰。廬

山歸宗。師云。宗歸何處。僧曰。嗄。師云。蝦蟆窟里作活計。僧云。和尚何不領話。師曰。是你豈不是從歸宗來。僧云。是。師曰。驢前馬後漢。問。第二上座近離甚處。僧曰。袁州。師云。夏在甚處。曰。仰山。師曰。還見小釋迦么。僧云。見。師曰。鼻孔長多少。僧擬議。師云。話墮阿師。問。僧你來作么。曰。特來問訊和尚。師云。云在嶺頭閑不徹。水流澗下太忙生。僧云。和尚莫暪人好。師曰。馬大師為什麼從阇黎。腳跟下走過。僧無語。師云。卻是阇梨謾老僧。僧云。有口道不得時如何。師云。洞庭湖裡倒撐船。云居先馳到。師問。未離歐阜。文彩已彰。既到寶峰。如何吐露。馳云。目前有路。師舉起書云。既是云居底。為甚在寶峰手中。馳云。兵隨印轉。將逐符行。師云。下坡不走拍一拍。馳擬議。師曰。想先馳只有先鋒。且無殿後。一日法堂上逢首座。便問。自甚麼處去。座云。擬與和尚商量一事。師云便請。座曰。東家杯柄長。西家杓柄短。師云。為甚拈起。鞏縣茶瓶。卻是饒州瓷碗。座云。臨崖看滸眼。特地一場愁。師云。達磨大師葉屈。座吐舌而退。師在分寧。遇死心和尚。問。你此回到山裡么。師云。須去禮拜師兄。心云。你來時善看方便。師曰何故。心云。我黃龍路滑。師云。曾跶倒幾人

來。心云。你未到黃龍。早腳澀也。師云。和尚何得閉門相待。死心又問。準老你安許多僧。只是聚頭打鬨了噇飯。你畢竟將何為人。師云。因風吹火。心云。亂糾作么。師云。從來有些子。師卻問。和尚山中安多少眾。心云。四百人儘是精峭衲子。師云。師子窟中無異獸。心云。你來時也須照顧。師云。也待臨時。心云。臨時作么生。師云。喚來洗腳。心云。你川僧家開許大口。師云。準上座從來如此。心云。三十年弄馬騎。問僧。鄉里甚處。云青州。師云。近離甚處。云云居。師雲安樂樹下道將一句來。僧無語。師卻問傍僧云。你道得么。僧云。某甲道不得。卻請和尚道。師云。向北驢似馬大。僧云。與么那。云。你鼻孔為甚在寶峰手裡。僧便喝。師云。水裡火發。

見僧看經。問。看什麼經。曰。金剛經。師云。經中道。是法平等。無有高下。是否。僧云。是。師云。為什麼云居山高。寶峰山低。僧云。是法平等。無有高下。師曰。你卻做得個座主使下。僧云。和尚又作么生。師云。且放你鼻孔出氣。

一日廊下見僧。問。你還會也未。僧云。不會。師曰。左青龍右白虎。僧云。久向寶峰。元來只是個賣卜巡官。師乃點指云。上座今日不好。僧云。老漢敗闕也。師云。路逢劍客須呈劍。師問僧。安

【現代漢語翻譯】現代漢語譯本：黃龍慧南禪師說：『來，心云（僧人法號）。你還沒到黃龍山，就已經步履蹣跚了。』心云說：『和尚為什麼閉門不見我？』死心（另一僧人法號）又問：『準老你安置這麼多僧人，只是聚在一起喧鬧吃飯。你到底想用他們做什麼？』黃龍慧南禪師說：『因風吹火。』心云說：『胡亂糾纏什麼？』黃龍慧南禪師說：『向來如此。』黃龍慧南禪師反問：『和尚你山中安置了多少僧眾？』心云說：『四百人，都是精進的修行人。』黃龍慧南禪師說：『獅子洞中沒有其他野獸。』心云說：『你來的時候也要小心。』黃龍慧南禪師說：『也等到臨時再說。』心云說：『臨時怎麼樣？』黃龍慧南禪師說：『叫他們來洗腳。』心云說：『你四川僧人好大的口氣。』黃龍慧南禪師說：『準上座向來如此。』心云說：『三十年弄馬騎。』黃龍慧南禪師問僧人：『家鄉哪裡？』僧人說：『青州。』黃龍慧南禪師說：『最近從哪裡來？』僧人說：『云居山。』黃龍慧南禪師說：『在安樂樹下說一句。』僧人無語。黃龍慧南禪師問旁邊的僧人：『你能說嗎？』僧人說：『我不能說，請和尚說。』黃龍慧南禪師說：『向北看，驢像馬一樣大。』僧人說：『是這樣嗎？』黃龍慧南禪師說：『你的鼻孔為什麼在寶峰禪師手裡？』僧人便喝斥。黃龍慧南禪師說：『水裡發火。』黃龍慧南禪師看見僧人看經，問：『看什麼經？』僧人說：『《金剛經》。』黃龍慧南禪師說：『經中說，是法平等，無有高下，是這樣嗎？』僧人說：『是。』黃龍慧南禪師說：『為什麼云居山高，寶峰山低？』僧人說：『是法平等，無有高下。』黃龍慧南禪師說：『你只能做一個講經的座主。』僧人說：『和尚你又怎麼樣？』黃龍慧南禪師說：『暫且放你的鼻孔出氣。』一天，黃龍慧南禪師在走廊下看見僧人，問：『你還會嗎？』僧人說：『不會。』黃龍慧南禪師說：『左青龍右白虎。』僧人說：『久聞寶峰禪師大名，原來只是個算命的巡官。』黃龍慧南禪師用手指點著說：『上座你今天運氣不好。』僧人說：『老漢我失敗了。』黃龍慧南禪師說：『路逢劍客須呈劍。』黃龍慧南禪師問僧人：『安』

【English Translation】 English version: Huanglong Huinan (Zen master's name) said, 'Come, Xinyun (a monk's Dharma name). You haven't even arrived at Huanglong Mountain, and you're already faltering.' Xinyun said, 'Why does the Abbot keep the door closed?' Sixin (another monk's Dharma name) then asked, 'Venerable Zhun, you accommodate so many monks, just gathering together to make noise and eat. What do you ultimately intend to do with them?' Huanglong Huinan said, 'Fanning a fire with the wind.' Xinyun said, 'What are you messing around with?' Huanglong Huinan said, 'It's always been like this.' Huanglong Huinan then asked in return, 'How many monks do you accommodate in your mountain?' Xinyun said, 'Four hundred people, all diligent practitioners.' Huanglong Huinan said, 'In a lion's den, there are no different beasts.' Xinyun said, 'You must also be careful when you come.' Huanglong Huinan said, 'I'll wait until the time comes.' Xinyun said, 'What will you do when the time comes?' Huanglong Huinan said, 'Call them to wash my feet.' Xinyun said, 'You Sichuan monks have such a big mouth.' Huanglong Huinan said, 'Venerable Zhun has always been like this.' Xinyun said, 'Thirty years of playing with horses.' Huanglong Huinan asked a monk, 'Where is your hometown?' The monk said, 'Qingzhou.' Huanglong Huinan said, 'Where did you come from recently?' The monk said, 'Yunju Mountain.' Huanglong Huinan said, 'Say a phrase under the Anle tree.' The monk was silent. Huanglong Huinan asked the monk beside him, 'Can you say it?' The monk said, 'I cannot say it; please, Abbot, say it.' Huanglong Huinan said, 'Looking north, a donkey is as big as a horse.' The monk said, 'Is that so?' Huanglong Huinan said, 'Why is your nostril in Baofeng's hand?' The monk then shouted. Huanglong Huinan said, 'Fire erupts in the water.' Huanglong Huinan saw a monk reading a sutra and asked, 'What sutra are you reading?' The monk said, 'The Diamond Sutra.' Huanglong Huinan said, 'The sutra says, 'This Dharma is equal, without high or low,' is that so?' The monk said, 'Yes.' Huanglong Huinan said, 'Why is Yunju Mountain high and Baofeng Mountain low?' The monk said, 'This Dharma is equal, without high or low.' Huanglong Huinan said, 'You can only be a sutra lecturer.' The monk said, 'What about you, Abbot?' Huanglong Huinan said, 'For now, I'll let your nostrils breathe.' One day, Huanglong Huinan saw a monk in the corridor and asked, 'Do you understand yet?' The monk said, 'I don't understand.' Huanglong Huinan said, 'Left Green Dragon, Right White Tiger.' The monk said, 'I've long admired Baofeng, but it turns out he's just a fortune-telling patrol officer.' Huanglong Huinan pointed his finger and said, 'Venerable, your luck is bad today.' The monk said, 'This old man has failed.' Huanglong Huinan said, 'When you meet a swordsman on the road, you must present your sword.' Huanglong Huinan asked the monk, 'An'

樂么。僧云。無事。師云。你大有事在。曰。未審某甲有甚事。師云。近日上藍金剛興。天寧土地相打。僧無語。師云。元來無事。問僧。如何是上座得力處。僧便喝。師云。好好相借問。何得惡發。僧又喝。師云。元來是作家。僧以坐具便打。師低頭。噓一聲。僧云。放過一著。師云。遮里不可放過。隨後便打。

師普說次。眾欲散。忽問僧。明來明打。暗來暗打。你作么生會。僧便喝。師云。點即不到。僧又喝。師云。到即不點。僧云。忽遇不明不暗來時。又作么生。師云。今日天寒。且歸堂向火。隨後喝一喝便起。

一日上堂云。寶峰一夜睡不著計較。今日上堂揣腹搜胸。總思量不就。而今臨時逼節。事出急家門。遂拈起拂子云。準上座近日作得一柄子。且權將供養大眾。乃擲下云。竹根棕葉麻繩擊。樣度天然別一家。政和五年夏六月。𥨊疾。首座問。和尚近日尊位如何。師云。跛驢上壁。座云。和尚也好吃一服藥。師云。朽木搭橋。座云。也知和尚不解忌口。師云。你作么生。座擬進語。師云。你也好吃一服藥。以七月二十二日。更衣說偈而化。閱世五十五。坐三十五夏。靈骨舍利塔于石門之南原。丞相張無盡制其碑。諫議洪駒父敘語錄。名士李商老撰次逸事。同門弟德洪覺范紀師行實。其高道

【現代漢語翻譯】現代漢語譯本：樂么？僧人說：『沒事。』師父說：『你大有事在。』僧人問：『不知弟子有什麼事？』師父說：『近日上藍金剛（指寺廟護法神）興盛，天寧土地（指土地神）互相爭鬥。』僧人無語。師父說：『原來沒事。』問僧人：『如何是上座（指資深僧人）得力之處？』僧人便喝（大聲呵斥）。師父說：『好好地互相請教，為何要發怒？』僧人又喝。師父說：『原來是行家。』僧人拿起坐具便打。師父低頭，噓一聲。僧人說：『放過一招。』師父說：『這裡不可放過。』隨後便打。師父普說時，眾人想要散去。師父忽然問僧人：『明來明打，暗來暗打，你作何理解？』僧人便喝。師父說：『點即不到（指沒有領會到）。』僧人又喝。師父說：『到即不點（指領會到了也不點破）。』僧人說：『忽遇不明不暗來時，又作么生？』師父說：『今日天寒，且歸堂向火。』隨後喝一聲便起身。一日上堂說：『寶峰一夜睡不著，計較著今日上堂，揣腹搜胸，總思量不就。而今臨時逼節，事出急家門。』遂拿起拂子說：『準上座近日做了一柄拂子，且權且供養大眾。』乃擲下拂子說：『竹根棕葉麻繩結，樣度天然別一家。』政和五年夏六月，患病。首座問：『和尚近日尊位如何？』師父說：『跛驢上壁。』首座說：『和尚也好吃一服藥。』師父說：『朽木搭橋。』首座說：『也知和尚不解忌口。』師父說：『你作么生？』首座想要說話，師父說：『你也好吃一服藥。』以七月二十二日，更衣說偈而化。享年五十五歲，坐禪三十五年。靈骨舍利塔于石門之南原。丞相張無盡制其碑，諫議洪駒父敘語錄，名士李商老撰次逸事，同門弟德洪覺范紀師行實，其高道。

【English Translation】 English version: 'Happy?' A monk said, 'Nothing.' The master said, 'You have a great deal to do.' The monk asked, 'I don't know what I have to do.' The master said, 'Recently, the Vajra (guardian deity) of Shanglan is flourishing, and the Land Deity (local earth god) of Tianning are fighting each other.' The monk was speechless. The master said, 'So, there's nothing.' He asked the monk, 'What is the senior monk's (referring to a senior monk) strength?' The monk then shouted (a loud shout). The master said, 'Inquire of each other properly, why get angry?' The monk shouted again. The master said, 'So, you are an expert.' The monk hit him with his sitting cloth. The master lowered his head and sighed. The monk said, 'Let it go.' The master said, 'It can't be let go here.' Then he hit him. When the master was giving a general talk, the crowd wanted to disperse. The master suddenly asked the monk, 'Hitting openly when it comes openly, hitting secretly when it comes secretly, how do you understand it?' The monk then shouted. The master said, 'The point is not reached (meaning not understood).' The monk shouted again. The master said, 'If it is reached, it is not pointed out (meaning if understood, it is not revealed).' The monk said, 'If you suddenly encounter something that is neither clear nor dark, what then?' The master said, 'It's cold today, let's go back to the hall to warm ourselves by the fire.' Then he shouted and got up. One day, he said in the hall, 'Baofeng couldn't sleep all night, calculating today's lecture, racking his brains, but couldn't think of anything. Now, the time is pressing, and things are happening urgently.' Then he picked up the whisk and said, 'The senior monk recently made a whisk, and I will temporarily offer it to everyone.' Then he threw down the whisk and said, 'Bamboo roots, palm leaves, and hemp rope are tied together, the style is naturally different from others.' In the summer of the fifth year of Zhenghe, he fell ill. The chief monk asked, 'How is the venerable's condition recently?' The master said, 'A lame donkey climbing a wall.' The chief monk said, 'The venerable should also take some medicine.' The master said, 'A rotten tree bridging a gap.' The chief monk said, 'I also know that the venerable doesn't know how to abstain from food.' The master said, 'What are you doing?' The chief monk wanted to speak, and the master said, 'You should also take some medicine.' On the twenty-second day of July, he changed his clothes, spoke a verse, and passed away. He lived for fifty-five years and sat in meditation for thirty-five years. The stupa for his spiritual bones and relics is located in the southern plain of Shimen. Prime Minister Zhang Wujin wrote the inscription for his stele, Counselor Hong Qufu wrote the preface to his recorded sayings, famous scholar Li Shanglao compiled his anecdotes, and his fellow disciple Dehong Juefan recorded his deeds. He was a great monk.

碩德。可想見矣。

贊曰。云居真牧和尚謂人曰。出關走江淮。閱三十年。參一十八人善知識。于中無出佛果佛眼死心靈源湛堂五大士而已。誠哉斯言。蓋真正宗師。考其全才。如此之難。若佛果佛眼死心靈源之嗣。固已光明於世。獨湛堂開法日淺。未有繼其高躅者。然覽其遺編。想其胸次。信餘子未易跂及也。覺范稱準于真凈之門。所謂家名辯才氣宇逸群者。抑知言哉。

花葯英禪師

禪師名進英。出於羅氏。其先吉州太和人。少孤。性敏慧。齠齔中日誦千餘言。通詩書大義。與群兒嬉遊。侮玩之氣出其上。親舊愛敬之。使著逢掖為書生。輒病至與死鄰。母泣曰。吾始娠。夢有乘空語曰。兒出家則病有瘳矣。於是擊鐘梵放。誓于佛前。使依集善寺洞隆為童子。年十八試所習。得度具戒。即欲遊方參道。母有難色。於是庵于母室之外。名曰精進。諦味宗師之語。而勵精於道。君子稱孝悌焉。母歿。心喪三年。去游江淮。一時大宗師多所參扣。晚見真凈禪師。聞其夜參。貶剝諸方。以黃檗接臨濟。雲門接洞山機緣。為入道之要。擿其疑處以啟問。師恍然大悟。真凈密可之。時佛印禪師。名重一時。尤重許可。獨以師為俊彥。嘗以鐵觜呼之。自是叢林想聞其風彩。元祐中。出世長沙之開福。閱十年。殿

【現代漢語翻譯】現代漢語譯本：確實可以想見他的成就。

讚語說：云居真牧和尚對人說：『出關遊歷江淮，經歷了三十年，參訪了一十八位善知識，其中只有佛果、佛眼、死心、靈源、湛堂這五位大德而已。』這話說得真對啊！真正的宗師，考察他的全面才能，是如此之難。像佛果、佛眼、死心、靈源的後嗣，本來就已經光明顯赫於世了。只有湛堂開法的時間較短，還沒有人能繼承他的高尚品格。然而讀他的遺作，想像他的胸懷，相信其他人難以企及啊！覺范稱讚準禪師在真凈禪師門下，是所謂的『家世顯赫、辯才無礙、氣宇不凡』，這真是瞭解他啊！

花葯英禪師

禪師名叫進英，出自羅氏，他的祖先是吉州太和人。他從小就成了孤兒，天性聰敏。年幼時每天能背誦一千多字，通曉詩書的大義。與孩子們嬉戲玩耍時，他的氣度超過了他們。親戚朋友都喜愛和尊敬他。讓他穿上儒生的服裝，他就生病，甚至瀕臨死亡。他的母親哭著說：『我當初懷孕時，夢見有人在空中說：這孩子出家，病就好了。』於是敲鐘誦經，在佛前發誓，讓他依附集善寺的洞隆為童子。十八歲時參加考試，通過後剃度受具足戒。他立即想去各地參訪求道，他的母親面露難色。於是他在母親的房間外建了一座庵，名叫精進庵，仔細品味宗師的教誨，並努力精進于道。君子稱讚他孝順。母親去世后，他守孝三年。之後去遊歷江淮，參訪了當時許多大宗師。晚年拜見真凈禪師，聽他夜間參禪，貶低各方，用黃檗禪師接引臨濟宗，用雲門禪師接引洞山宗的機緣，作為入道的要訣。他抓住疑點提問，禪師恍然大悟。真凈禪師暗中認可了他。當時佛印禪師名聲很大，尤其看重真凈禪師的認可，唯獨認為進英禪師是傑出人才，曾經用『鐵嘴』來稱呼他。從此，叢林中都想聽到他的風采。元祐年間，他出任長沙開福寺的住持，過了十年，殿

【English Translation】 English version: Indeed, his achievements are conceivable.

The eulogy says: Zen Master Zhenmu of Yunju said to people: 'Having traveled through Jianghuai after leaving the pass, and having spent thirty years, I visited eighteen virtuous teachers, among whom only the five great masters, Foguo (Buddha Fruit), Foyan (Buddha Eye), Sixin (Dead Heart), Lingyuan (Spiritual Source), and Zhantang, are worthy.' These words are truly correct! To examine the comprehensive talent of a true master is so difficult. The successors of Foguo, Foyan, Sixin, and Lingyuan are already shining brightly in the world. Only Zhantang's opening of the Dharma was relatively recent, and no one has yet inherited his noble character. However, reading his posthumous works and imagining his mind, I believe that others cannot easily reach him! Juefan praised Zen Master Zhun at the gate of Zen Master Zhenjing, saying that he was 'of a distinguished family, with eloquence and extraordinary bearing,' which is truly understanding him!

Zen Master Huayao Ying

The Zen master's name was Jin Ying, from the Luo family, whose ancestors were from Taihe, Jizhou. He became an orphan at a young age and was naturally intelligent. As a child, he could recite more than a thousand words a day and understood the great meaning of poetry and books. When playing with other children, his demeanor surpassed them. Relatives and friends loved and respected him. When he was made to wear the clothes of a scholar, he became ill, even near death. His mother cried and said: 'When I was first pregnant, I dreamed that someone in the sky said: If this child becomes a monk, his illness will be cured.' So she rang the bell and chanted scriptures, vowing before the Buddha to have him attached to Donglong of Jishan Temple as a novice. At the age of eighteen, he took the examination and was ordained. He immediately wanted to travel around to seek the Way, but his mother looked displeased. So he built a hermitage outside his mother's room, named Jingjin (Vigor Hermitage), carefully savoring the teachings of the masters and striving diligently in the Way. Gentlemen praised him for his filial piety. After his mother died, he observed mourning for three years. Then he traveled to Jianghuai, visiting many great masters of the time. In his later years, he visited Zen Master Zhenjing, listening to his evening meditation, belittling various schools, and using the opportunities of Zen Master Huangbo receiving Linji and Zen Master Yunmen receiving Dongshan as the key to entering the Way. He seized the doubts and asked questions, and the Zen master suddenly understood. Zen Master Zhenjing secretly approved of him. At that time, Zen Master Foyin had a great reputation, especially valuing Zen Master Zhenjing's approval, and considered Zen Master Jin Ying to be an outstanding talent, once calling him 'Iron Mouth'. From then on, the monastic community wanted to hear his demeanor. During the Yuanyou period, he became the abbot of Kaifu Temple in Changsha, and after ten years, the hall

閣崇成。宗風鼎盛。又五年棄之。北遊五臺。遍覽聖蹟。復還庵于梁山。衲子益奔趨之。政和甲午。衡陽道俗。迎居花葯之天寧。師于真凈之道。力行而博施之。得語言三昧。嘗示眾曰。報慈有一公案。諸方未曾結斷。幸遇改旦拈出。各請高著眼看。遂趯下一隻鞋云。還知遮個訊息么。達磨西歸時。攜提在身畔。又曰。與么上來猛虎出林。與么下去驚蛇入草。不上不下。日輪杲杲。喝一喝云。瀟湘江上碧溶溶。出門便是長安道。又曰。山門寂寞無可祗待。諸禪德。夜來思量得一段因緣奇特。準擬今日供養大眾。及乎升座。忽然忘卻。而今卒作不辨。且望大眾。智不責愚。不為怪笑。宣和三年。退歸舊庵。雖齒高而精進不替。常中夜禮佛作息飲食。不肯與眾背。叢林信其誠。民俗化其教。一節三十年。終始不渝。四年十二月。滅干梁山。

明白洪禪師

禪師諱德洪。字覺范。筠州新昌喻氏子。年十四。父母並月而歿去。依三峰靚禪師為童子。十九試經。東都假天王寺舊籍惠洪名為大僧。依宣秘律師受唯識論臻其奧。博觀子史。有異才。以詩鳴京華。搢紳間。久之南歸。依歸宗真凈禪師。研究心法。隨遷泐潭。凡七年。得真凈之道。辭之東吳。歷沅湘。一日閱汾陽語。重有發藥。於是胸次洗然。辨博無礙。崇

【現代漢語翻譯】現代漢語譯本閣崇成（人名）。宗風鼎盛。又過了五年，他離開了那裡，北遊五臺山，遍覽聖蹟。之後又回到梁山的庵中，衲子（僧人的別稱）們更加奔走追隨他。政和甲午年，衡陽的道士和百姓，迎請他到花葯的天寧寺居住。他傚法真凈禪師的道，努力修行並且廣施恩惠，得到了語言三昧（一種通過語言表達深刻佛理的境界）。他曾經向大眾開示說：『報慈有一則公案（佛教案例），各方都未曾了斷。幸好今天拿出來重新審視，請各位高僧大德仔細觀看。』於是踢下一隻鞋子說：『還知道這個訊息嗎？達磨（菩提達摩，禪宗始祖）西歸的時候，就攜帶在身邊。』又說：『這樣上來如同猛虎出林，那樣下去如同驚蛇入草。不上不下，日輪杲杲（太陽明亮）。』喝一聲說：『瀟湘江上碧溶溶，出門便是長安道。』又說：『山門寂寞，沒有什麼可以招待各位禪德。昨夜思量了一段奇特的因緣，準備今天供養大眾。等到升座，忽然忘記了。現在突然變得無法分辨，希望各位大眾，有智慧的人不要責怪愚笨的人，不要覺得奇怪可笑。』宣和三年，他退回到舊庵。雖然年紀大了，但精進修行沒有懈怠，常常半夜禮佛，作息飲食，都不肯和大眾不同。叢林（寺院）相信他的誠心，百姓們被他的教化感化。三十年始終如一。宣和四年十二月，在梁山圓寂。

明白洪禪師

禪師法名德洪，字覺范，筠州新昌喻氏之子。十四歲時，父母同月去世。於是依止三峰靚禪師為童子。十九歲參加試經，在東都假天王寺用舊籍惠洪的名字出家為大僧。依止宣秘律師學習唯識論，精通其奧義。廣泛閱讀子書史籍，很有才華，以詩歌聞名京城，在士大夫之間很有名氣。很久之後南歸，依止歸宗真凈禪師，研究心法。跟隨他遷到泐潭，一共七年，得到了真凈禪師的道。辭別真凈禪師前往東吳，遊歷沅湘。一天閱讀汾陽的語錄，重新有所啓發，於是胸懷開闊，辯才無礙。

【English Translation】 English version Ge Chongcheng (name). The monastic tradition was at its peak. After another five years, he left there and traveled north to Mount Wutai, visiting all the sacred sites. Then he returned to the hermitage on Liang Mountain, and the monks (another name for monks) flocked to follow him even more. In the Jiawu year of the Zhenghe era, the Taoists and people of Hengyang welcomed him to reside in Tianning Temple in Huayao. He followed the path of Zen Master Zhenjing, diligently practiced and generously bestowed favors, and attained the Samadhi of Language (a state of expressing profound Buddhist principles through language). He once instructed the assembly, saying: 'Bao Ci has a Koan (Buddhist case) that has not been resolved by various parties. Fortunately, it is brought out today for re-examination, please all eminent monks and virtuous ones to observe carefully.' Then he kicked off a shoe and said: 'Do you know this message? When Dharma (Bodhidharma, the founder of Zen Buddhism) returned to the West, he carried it with him.' He also said: 'Coming up like a fierce tiger emerging from the forest, going down like a startled snake entering the grass. Neither up nor down, the sun is bright.' He shouted: 'The Xiangjiang River is green and vast, and the road to Chang'an is right outside the door.' He also said: 'The mountain gate is lonely, and there is nothing to entertain you Zen masters. Last night, I pondered a peculiar cause and condition, preparing to make offerings to the assembly today. When I ascended the seat, I suddenly forgot. Now I suddenly become unable to distinguish, I hope that all of you, wise people, will not blame the foolish, and do not find it strange and laughable.' In the third year of Xuanhe, he retired to the old hermitage. Although he was old, his diligent practice did not slacken. He often prostrated to the Buddha in the middle of the night, and his daily life and diet were no different from the assembly. The Sangha (monastic community) believed in his sincerity, and the people were transformed by his teachings. For thirty years, he remained consistent from beginning to end. In December of the fourth year of Xuanhe, he passed away on Liang Mountain.

Zen Master Mingbai Hong

The Zen Master's Dharma name was Dehong, his style name was Juefan, and he was the son of the Yu family of Xinchang, Junzhou. At the age of fourteen, his parents passed away in the same month. So he relied on Zen Master Sanfeng Jing as a novice. At the age of nineteen, he participated in the scripture examination, and at the Jiatianwang Temple in Dongdu, he used the old name of Huihong to become a senior monk. He relied on Lawyer Xuanmi to study the Vijnaptimatrata (Consciousness-only) theory, mastering its profound meaning. He widely read the books of masters and history, and was very talented. He was famous in the capital for his poetry, and was well-known among the scholar-officials. After a long time, he returned to the south and relied on Zen Master Zhenjing of Guizong to study the mind-dharma. He followed him to Letan for a total of seven years, and attained the Dao of Zen Master Zhenjing. He bid farewell to Zen Master Zhenjing and went to Dongwu, traveling through Yuan and Xiang. One day, he read the sayings of Fen Yang and was inspired again, so his mind was broadened and his eloquence was unimpeded.

寧中。顯謨朱世英請出世臨川之北禪。先是寺有古𦘕應真十六軸。久亡其一。師至以詩嘲之。未淹辰而應真見夢所匿之家。丐歸寺中。因得之。世以謂尊者猶畏其嘲而歸焉。越明年以事退游金陵。漕使吳正仲請居清涼。未閱月為狂僧誣。以度牒冒名。旁連訕謗事。入制獄。鍛鍊久之。坐冒名。著逢掖。走京師。見丞相張無盡。特奏得度。改今名。太尉郭天民奏錫椹服。號寶覺圓明。自稱寂音尊者。未幾坐交張郭厚善。張罷政事。時左司陳瑩中撰尊堯錄將進御。當軸者嫉之。謂師頗助其筆削。政和元年十月。褫僧伽黎配海外。三年春。遇赦。歸於江西。是冬復證獄于并州。明年得還。往來九峰洞山。野服蕭散。以文章自娛。將自西安入衡湘。依法屬以老。復為狂道士。執以為張懷素黨。下南昌獄。治百餘日。非是會赦免。歸湘西之南臺。仍治所居。榜曰明白庵。自為之銘。其敘曰。予世緣深重。夙習羈縻。好論古今治亂是非成敗。交遊多譏訶之。獨陳瑩中曰。于道初不相妨。譬如山川之有煙雲。草木之有華滋。所謂秀媚精進。予心知其戲。然為之不已。大觀元年春。結茅于臨川。名曰明白。欲痛自治。也瑩中聞之。以偈見寄曰。庵中不著毗耶座。亦許靈山聞法人。便謂世間憎愛盡。攢眉出社有誰嗔。于有堤岸輒決。又復

袞袞多言。然竟坐此得罪。出九死而僅生。恨識不知微。道不勝習。乃收召魂魄。料理初心。而為之銘曰。雷霆發聲。萬國春曉。聞者不言。心得意了。木落霜清。水歸汰在。忽然震驚。聞者駭怪。合妙日用。如春雷霆。背覺合塵。如冬震驚。萬機休罷。隨緣放曠。尚無了知。安有倒想。永惟此恩。研味其旨。一庵收身。以時臥起。語默不昧。絲毫弗差。蒙雜而著。隨孚于嘉。於是覃思經論著義疏。發揮聖賢之秘奧。及解易。作僧寶傳成。撫而嘆曰。冒障海極。並門間關。萬死而不斃。天其或者遲以卒此乎。世有賢者。當知我矣。將負之入京。抵襄陽會難。淵聖登極。大逐宣和用事者。詔贈丞相商英司徒。賜師重削髮。還舊師名。未幾國步多艱。退游廬阜。建炎二年夏五月。示寂于同安。閱世五十有八。門人建塔于鳳棲山。師之才章。蓋天稟然。幼覽書籍。一過目。畢世不忘。落筆萬言。了無停思。其造端用意。大抵規模東坡。而借潤山谷。至於出入禪教。議論精博。其才實高。圓悟禪師以為筆端具大辯才。不可及也。與士大夫游。議論袞袞。雖稠人廣座。至必奮席。初在湘西。見山谷。與語終日。不容去。因有詩贈之。略曰。不肯低頭拾卿相。又能落筆生雲煙。其後山谷過宜春。見其竹尊者詩。咨賞。以為妙入作者

【現代漢語翻譯】現代漢語譯本人們滔滔不絕地發表言論，然而最終卻因此獲罪，經歷了九死一生才得以倖存。我悔恨自己認識事物不夠精微，道理不能勝過積習。於是我收攏心神，重新審視最初的志向，併爲此作銘文說：雷霆發出震耳欲聾的聲音，萬國迎來了春天的拂曉。聽到的人不發一言，心中已經領會了其中的真意。樹葉凋落，秋霜清冷，水流歸於大海，淘盡泥沙。忽然間發生令人震驚的事情，聽到的人都感到驚駭怪異。將玄妙的道理融入日常使用，就像春天的雷霆一樣自然。背離覺悟而與塵世同流合污，就像冬天的驚雷一樣令人恐懼。萬事萬物都停止了運作，順應因緣，放任自在。尚且沒有完全了知，哪裡還會有顛倒的妄想？永遠銘記佛的恩德，深入研究其中的旨意。在一間簡陋的庵室裡安身，按照時節作息。言語和沉默都不含糊，沒有絲毫的差錯。從矇昧雜亂到逐漸顯著，最終走向美好。於是我深入思考經論，著書立說，闡釋聖賢的精深奧秘，以及註解《易經》，完成《僧寶傳》。我撫摸著書卷，感嘆道：『我冒險穿越重重障礙，經歷了無數的艱難險阻，經歷了萬死而沒有死去，或許是上天要讓我最終完成這些事業吧。世上有賢能的人，應當能夠理解我啊。』我打算揹著書卷前往京城，抵達襄陽時遇到了變故。淵聖皇帝登基，大規模地驅逐宣和年間當權的人。皇帝下詔追贈丞相商英司徒的官職，賜予我重新削髮爲僧，恢復原來的法號。沒過多久，國家局勢多災多難，我便退隱到廬山。建炎二年夏天五月，我在同安圓寂。享年五十八歲。門人在鳳棲山為我建造了塔。我的才華文章，大概是天生的。從小博覽群書，看過一遍，終生不忘。下筆寫文章，一揮而就，毫不停頓。我創作的立意和構思，大體上傚法蘇軾，並借鑑黃庭堅的潤色。至於我出入于禪宗和佛教，議論精闢博大，我的才華確實很高。圓悟禪師認為我的筆端具有極大的辯才，無人能及。我與士大夫交往，議論滔滔不絕，即使在人多擁擠的場合，也一定會奮身而起，侃侃而談。當初我在湘西，拜見了黃庭堅，與他交談了一整天，不讓他離開。因此寫詩贈送給他，大意是：『不肯低頭去追求卿相之位，又能落筆生出雲煙。』後來黃庭堅路過宜春，看到了我寫的《竹尊者詩》，讚賞不已，認為我的詩已經達到了爐火純青的境界。

【English Translation】 English version People spoke volubly, yet ultimately incurred guilt because of it, barely surviving after experiencing nine deaths and one life. I regret that my understanding of things was not subtle enough, and that reason could not overcome ingrained habits. Therefore, I gathered my spirits, re-examined my initial aspirations, and composed an inscription for it, saying: 'Thunder emits deafening sounds, and all nations welcome the dawn of spring. Those who hear it say nothing, but their hearts have already understood the true meaning. Leaves fall, autumn frost is clear, and water flows into the sea, washing away the sediment. Suddenly, shocking things happen, and those who hear it are horrified and strange. Integrating profound principles into daily use is as natural as the thunder of spring. Turning away from enlightenment and conforming to the world is as frightening as the thunder of winter. All things cease to operate, following fate and letting go freely. If one does not yet fully understand, how can there be inverted delusions? Forever remember the Buddha's grace, and deeply study its meaning. Settle in a simple hermitage, resting and rising according to the seasons. Speech and silence are not ambiguous, without the slightest error. From ignorance and confusion to gradual clarity, eventually moving towards goodness. Therefore, I deeply contemplate the scriptures and treatises, writing books and establishing theories, elucidating the profound mysteries of the sages, as well as annotating the 'Book of Changes', and completing 'The Biography of the Sangha Treasure'. I stroked the scrolls and sighed: 'I risked crossing many obstacles, experienced countless hardships, and did not die after experiencing ten thousand deaths, perhaps it is heaven's will for me to eventually complete these undertakings. There are virtuous people in the world who should be able to understand me.' I planned to carry the scrolls to the capital, but encountered changes when I arrived in Xiangyang. Emperor Yuansheng ascended the throne and expelled those in power during the Xuanhe era on a large scale. The emperor issued an edict posthumously granting Prime Minister Shang Ying the position of Situ, granting me to shave my head again and become a monk, restoring my original Dharma name. Not long after, the national situation was full of disasters, so I retired to Mount Lu. In the fifth month of the summer of the second year of Jianyan, I passed away in Tong'an. I lived to be fifty-eight years old. My disciples built a pagoda for me on Phoenix Perch Mountain. My talent and writing were probably innate. From a young age, I read extensively, and once I read something, I would never forget it for the rest of my life. When I wrote, I finished it in one go, without stopping. The intention and conception of my creation generally followed Su Shi, and borrowed Huang Tingjian's embellishment. As for my entry and exit into Zen and Buddhism, and my profound and extensive discussions, my talent was indeed very high. Zen Master Yuanwu believed that my pen had great eloquence and was unmatched. I interacted with scholar-officials, and my discussions were endless. Even in crowded occasions, I would definitely stand up and talk eloquently. At first, when I was in western Hunan, I visited Huang Tingjian and talked with him all day, not letting him leave. Therefore, I wrote a poem to give to him, the gist of which was: 'Unwilling to bow one's head to pursue the position of minister, yet able to create clouds and smoke with a stroke of the pen.' Later, when Huang Tingjian passed by Yichun, he saw the 'Ode to the Bamboo Venerable' that I wrote, and praised it endlessly, believing that my poetry had reached the realm of perfection.

之域。頗恨東坡不及見之。著林間錄二卷。僧寶傳三十卷。高僧傳十二卷。智證傳十卷。志林十卷。冷齋夜話十卷。天廚禁臠一卷。石門文字禪三十卷。語錄偈頌一編。法華合論七卷。楞嚴尊頂義十卷。圓覺皆證義二卷。金剛法源論一卷。起信論解義二卷。並行於世。

贊曰。丞相張無盡稱覺范。蓋天下之英物。聖宋之異人。然古之高僧。以才學名世。殆與覺范並驅者多矣。必以清標懿範相資而後美也。覺范少歸釋氏。長而博極群書。觀其發揮經論。光輔叢林。孜孜焉。手不停綴。而言滿天下。及陷於難。著逢掖出。九死而僅生。垂二十年。重削髮。無一辭叛佛而改圖。此其為賢者也。然工呵古人。而拙於用己。不能全身遠害。峻戒節以自高。數陷無辜之罪。抑其恃才。暴耀太過。而自取之邪。嘗自謂。識不知微。道不勝習者。不獨為洪實錄。亦以見其自欺焉。惜哉。

開福寧禪師

禪師名道寧。歙州注氏子。篤志于道。以頭陀入禪林。故畢世人以寧道者呼之。初參蔣山泉禪師。閱十年。泉知其為法器。俾乞供五羊遇居士。愿施貲為祝髮者。師以乞供畏嫌疑。固辭不可。因歸供鐘山。再入嶺得度具戒。遍參宗師。嘗居崇果山。為眾辨浴。日誦金剛般若為常課。一日將濯足。誦至應生信心以此為實。

內足湯器中。豁有省。即趨海會。見演道者。吐所悟。演頷之。容入其室。他日聞舉狗子無佛性話。於是大徹。演喜以為類己。大觀中。潭帥席公震。請出世開福。唱演公之道。湘潭之人敬慕之。師性簡約。服用樸素。非叢林弘法之務。未嘗以之介懷。頗提笠走街市。躬自乞食以養。眾衲子爭歸之。法席遂為湖湘之冠。僧問。唯一堅密身。一切塵中現。提起坐具云。遮個塵。那個是堅密身。師云。放下著。進云。猶是學人疑處。師云。你疑處作么生。進云。適來問底。師云。不堪為種草。政和三年十一月四日。沐浴淨髮。五日小參別眾。敘平生參學始末。期以七日示寂。祝依常僧例茶毗。以火余盛之瓦碗。撒湘江水中。乃曰。出家佛子徹骨徹髓。華藏海中游戲自在。死生界內任性浮沉。是以俱尸城畔槨示雙趺。熊耳峰前親遺只履。祖禰不了。殃及兒孫。𦘕樣起模。到於今日。又道吾紫磨全身。今日即有。明日即無。若道吾入涅槃。非吾弟子。若道吾不入涅槃。亦非吾弟子。嘗此之際若相委悉。不唯穿卻釋迦老子鼻孔。亦乃知得山僧落處。其或未然。報慈恁么來。舉世無相識。水月與空花。誰堅復誰實。住院經五年。都盧如頃刻。瑞雲散盡春風生。走卻文殊遇彌勒。喝一喝下座。持麈尾。圓視久之曰。誰堪付此者。既而

【現代漢語翻譯】現代漢語譯本：在洗腳盆裡洗腳時，他突然有所領悟。於是前往海會寺，拜見演道者（一位禪師），傾訴自己領悟到的東西。演道者點頭認可，允許他進入自己的房間。後來，他聽到『狗子無佛性』的話頭，於是徹底開悟。演道者很高興，認為他與自己是同類。大觀年間，潭州的行政長官席公震，請他出任開福寺住持，宣揚演道者的禪法。湘潭一帶的人民都敬佩仰慕他。這位禪師性格簡樸，生活用度也很簡素，不追求叢林寺院弘揚佛法的事務，也從不放在心上。他經常戴著斗笠走在街市上，親自乞討食物來供養自己。許多僧人都爭相歸附他，他的法席於是成為湖南一帶的首位。有僧人問：『唯一堅密身，一切塵中現』，然後拿起坐具說：『這個塵，哪個是堅密身？』禪師說：『放下它。』僧人進一步說：『這仍然是學人疑惑的地方。』禪師說：『你疑惑的地方是什麼？』僧人說：『剛才問的。』禪師說：『不堪用來種草。』政和三年十一月初四，禪師沐浴淨髮。初五，舉行小參，向大眾告別，敘述自己一生參學經歷的始終，預定七日後示寂。囑咐按照僧人通常的例子進行火化（茶毗），用火燒剩下的瓦碗，撒到湘江水中。於是說：『出家的佛子徹骨徹髓，在華藏海中游戲自在，在生死界內任性浮沉。因此，俱尸城（Kushinagar，佛陀涅槃之地）邊，佛陀示現雙足安臥于棺槨之中；熊耳山峰前，達摩祖師親手遺留一隻鞋子。祖先不能了悟，災禍殃及子孫，胡亂地模仿，直到今天。』又說『道吾（禪師名號）的紫磨真金全身，今天有，明天就沒有。如果說道吾入涅槃，就不是我的弟子。如果說道吾不入涅槃，也不是我的弟子。』嘗試在這個時候互相瞭解，不僅穿透釋迦老子的鼻孔，也能知道山僧我的落腳之處。如果還不能明白，報慈（寺廟名）是這樣來的，世上沒有人認識。水中的月亮和空中的花朵，誰堅固誰真實？』在開福寺擔任住持五年，都像一瞬間一樣。祥瑞的雲彩散盡，春風又吹生，文殊菩薩跑了，遇到了彌勒佛。』喝了一聲，走下座位，拿著拂塵，環視了很久，說：『誰能承擔這個？』不久之後

【English Translation】 English version: While washing his feet in a foot-washing basin, he suddenly had an awakening. He then went to Haihui Temple to see the Zen master Yandao (演道者, a Zen master), and poured out what he had realized. Yandao nodded in approval and allowed him into his room. Later, he heard the koan 'Does a dog have Buddha-nature?', and he had a thorough awakening. Yandao was very happy, considering him to be of his kind. During the Daguan era, the prefect of Tanzhou, Xi Gongzhen (席公震), invited him to become the abbot of Kaifu Temple and promote Yandao's Zen teachings. The people of Xiangtan admired and respected him. This Zen master was simple in character and frugal in his lifestyle, not pursuing the affairs of promoting Buddhism in monastic communities, nor did he ever take it to heart. He often wore a bamboo hat and walked in the streets, personally begging for food to support himself. Many monks vied to return to him, and his Dharma seat thus became the foremost in the Hunan area. A monk asked: 'The one solid and firm body manifests in all dusts,' then picked up a sitting cushion and said: 'This dust, which is the solid and firm body?' The Zen master said: 'Put it down.' The monk further said: 'This is still where the student is in doubt.' The Zen master said: 'What is the place of your doubt?' The monk said: 'What I asked just now.' The Zen master said: 'Not fit to be used for planting grass.' On the fourth day of the eleventh month of the third year of Zhenghe, the Zen master bathed and purified his hair. On the fifth, he held a small assembly to bid farewell to the congregation, recounting the beginning and end of his life's journey of studying Zen, and predicted that he would pass away in seven days. He instructed that he be cremated (荼毗, chá pí) according to the usual example of monks, and that the remaining tile bowl from the fire be scattered into the Xiang River. Then he said: 'The Buddhist disciple who has left home is thoroughly and completely in the marrow, playing freely in the Huazang Sea (華藏海, the Womb Realm Mandala), floating and sinking at will within the realm of birth and death. Therefore, by the side of Kushinagar (俱尸城, the place of the Buddha's Nirvana), the Buddha manifested his feet resting in the coffin; before Bear Ear Peak (熊耳峰), Bodhidharma personally left behind a single shoe. If the ancestors cannot understand, disaster will befall their descendants, blindly imitating, until today.' He also said, 'Daowu's (道吾, Zen master's name) whole body of purple-gold, is here today, and gone tomorrow. If you say that Daowu enters Nirvana, then he is not my disciple. If you say that Daowu does not enter Nirvana, then he is also not my disciple.' Try to understand each other at this time, not only piercing through the nostrils of old Shakyamuni, but also knowing where this mountain monk has landed. If you still don't understand, this is how Bao Ci (報慈, temple name) came to be, no one in the world recognizes it. The moon in the water and the flowers in the air, who is firm and who is real?' Serving as abbot at Kaifu Temple for five years, it was all like an instant. Auspicious clouds have scattered, and the spring breeze is blowing again, Manjushri Bodhisattva has run away, and met Maitreya Buddha.' He shouted once, stepped down from his seat, held the whisk, looked around for a long time, and said: 'Who can bear this?' Soon after

曰。無如果藏主。遂以𢌿之。至七日。長沙之人。無幼艾相與赍持香花。側塞于寺。師應接教誡遣之。而來者無已。及日暮。跏趺湛然而逝。閱歲六十一。坐二十一夏。火余舍利。弟子不忍棄。塔于開福。又二十年。嗣法果禪師。徙塔福嚴之朱原。師出世才五年。而名滿天下。叢林仰之。雖不克盡行其道。然宗風宏遠云。

智海勤禪師

禪師諱惠勤。舒州銅城人。出家試所習。得度具戒。參太平演禪師。發明大事。時太平法窟。龍象最盛。師與圓悟佛眼。嶄然露其頭角。眾望翕然推重。及演遷五祖。靈源禪師繼主太平。登師第一座。以法施學者。靈源退席。舒守雅聞譽望。命出世太平。開五祖法要。僧問。萬法本來歸一。一法了無軌跡。白蓮峰下傳來。未審以何為的。師舉拂子云。用遮個為的。曰。與么則兵隨印轉。將逐奉行。師云。上座見個什麼。曰。驗人端的處。下口便知音。師云。不妨具眼。曰。此日一會。超越靈山。師云。那個是超越底事。僧提起坐具云。三世諸佛盡向遮里納敗闕。師云。三十棒且待別時。乃云。祖師心印。狀似鐵牛之機。去即印住。住即印破。不去不住。坐斷要津。凡聖路絕。當是之時。不見有眾生可度。不見有佛果明成。亦無煩惱可除。亦無菩提可證。唯彰本體。應用堂堂

【現代漢語翻譯】現代漢語譯本：他說：『沒有像您這樣的藏主（指精通佛法、能守護佛法的人）。』於是用佛法來折服他。到了第七天，長沙的人們，無論老少，都拿著香和花，擁擠在寺廟裡。禪師應接不暇，教誡他們，讓他們離開，但來的人絡繹不絕。到了傍晚，禪師結跏趺坐，安詳地去世了。享年六十一歲，坐禪二十一年。火化后留下了舍利，弟子們不忍心丟棄，便在開福寺建塔供奉。又過了二十年，嗣法的果禪師將塔遷到了福嚴寺的朱原。禪師出世弘法才五年，名聲就傳遍天下，叢林都仰慕他。雖然沒能完全實現他的道，但他的宗風卻宏大而深遠，流傳了下來。

智海勤禪師

禪師，法名惠勤，是舒州銅城人。出家后通過考試學習，獲得了度牒，受了具足戒。參拜太平演禪師，開悟了大事（指明心見性）。當時太平禪寺，龍象（指傑出的人才）最多。禪師與圓悟佛眼禪師，嶄露頭角，眾人一致推崇。等到演禪師遷往五祖寺，靈源禪師接任太平禪寺的住持，讓禪師擔任第一座，用佛法教導學者。靈源禪師退位后，舒州太守早就聽說了禪師的聲譽，便命他出世住持太平禪寺，弘揚五祖的法要。有僧人問：『萬法本來歸於一，一法了無軌跡。白蓮峰下傳來的禪法，不知以什麼為根本？』禪師拿起拂塵說：『用這個（指拂塵）為根本。』僧人說：『這樣說來，就是兵隨印轉，將逐奉行了。』禪師說：『你看到了什麼？』僧人說：『檢驗人的真偽之處，一開口就知道是不是知音。』禪師說：『不妨你很有眼力。』僧人說：『今日的法會，超越了靈山法會（指佛陀在靈鷲山說法）。』禪師說：『哪個是超越的事情？』僧人提起坐具說：『三世諸佛都向這裡認輸。』禪師說：『三十棒且留待以後再說。』於是說：『祖師的心印，就像鐵牛的機關一樣。去就印住，住就印破。不去不住，截斷要道，凡聖之路斷絕。當這個時候，不見有眾生可度，不見有佛果可成，也沒有煩惱可除，也沒有菩提可證。唯獨彰顯本體，應用自在。』

【English Translation】 English version: He said, 'There is no one like you, a master of the Dharma (referring to someone proficient in Buddhism and capable of protecting the Dharma).' So he subdued him with the Dharma. On the seventh day, the people of Changsha, young and old, brought incense and flowers, crowding the temple. The Chan master received them, taught them, and sent them away, but the people kept coming. At dusk, the Chan master sat in full lotus posture and passed away peacefully. He lived to be sixty-one years old and sat in meditation for twenty-one years. After cremation, relics remained, and the disciples could not bear to discard them, so they built a pagoda at Kaifu Temple to enshrine them. Twenty years later, the Dharma-inheriting Chan master Guo moved the pagoda to Zhuyuan in Fuyan Temple. The Chan master had only been teaching for five years, but his name spread throughout the world, and the monastic communities admired him. Although he could not fully realize his path, his lineage was vast and far-reaching, passed down through the ages.

Chan Master Zhihai Qin

The Chan master's name was Huaiqin, a native of Tongcheng in Shuzhou. After leaving home, he passed the examination and received ordination, taking the full precepts. He visited Chan Master Taiping Yan and awakened to the great matter (referring to seeing one's true nature). At that time, Taiping Temple was full of outstanding talents (referring to eminent individuals). The Chan master and Chan Master Yuanwu Foyan distinguished themselves, and everyone praised them. When Chan Master Yan moved to Wuzu Temple, Chan Master Lingyuan succeeded as the abbot of Taiping Temple, appointing the Chan master as the first seat, using the Dharma to teach scholars. After Chan Master Lingyuan retired, the prefect of Shuzhou, having long heard of the Chan master's reputation, ordered him to come out and preside over Taiping Temple, propagating the Dharma of the Fifth Patriarch. A monk asked, 'All dharmas originally return to one, and one dharma leaves no trace. The Chan teachings transmitted from the foot of White Lotus Peak, what is the fundamental basis?' The Chan master raised his whisk and said, 'Using this (referring to the whisk) as the fundamental basis.' The monk said, 'In that case, the soldiers follow the seal, and the generals follow the orders.' The Chan master said, 'What did you see?' The monk said, 'The place to test a person's authenticity, one knows whether they are kindred spirits as soon as they speak.' The Chan master said, 'It doesn't hurt that you have good eyes.' The monk said, 'Today's assembly surpasses the Vulture Peak assembly (referring to the Buddha's teachings on Vulture Peak).' The Chan master said, 'What is the matter of surpassing?' The monk raised his seat and said, 'All Buddhas of the three worlds surrender here.' The Chan master said, 'Thirty blows will be dealt with later.' Then he said, 'The ancestral master's mind-seal is like the mechanism of an iron ox. Going, it seals; staying, it breaks the seal. Neither going nor staying, cutting off the vital path, the path of the mundane and the sacred is severed. At this time, there are no sentient beings to be liberated, no Buddha fruit to be attained, no afflictions to be removed, and no Bodhi to be realized. Only the essence of the original substance is revealed, and its application is free and unhindered.'

。出沒卷舒。得大自在。天堂地獄虎穴魔宮。處處道場。頭頭佛事。然雖如是。也須到遮田地始得。此事不從修證。不陟言詮。莫非妙智發明。超然獨脫。或末至此。當宜忘情絕慮。深切諦觀。久久之間。自然雲霞消散。孤月白圓。砂礫盡時。真全始見。又曰。至道無難。唯嫌揀擇。桃花紅。李花白。誰道融融只一色。燕子語。黃鶯鳴。誰道關關只一聲。不透祖師關捩子。空認山河是眼睛。又曰。日出卯。用處不須生善巧。拈起柱杖云。柱杖橫山河。大地一時橫。柱杖堅山河。大地一時堅。十方如來所說法。不能與此為譬喻。絕聱訛無巧妙。灸瘡瘢上著艾燋。若能於此究根源。方透衲僧向上竅。如何是衲僧向上竅。擊禪床下座。又曰。昔日僧問趙州。如何是不遷義。州以手作流水勢。其僧有省。復有僧。問法眼云。不取于相。如始不動。如何不取于相。見於不動。法眼云。日出東方夜落西。其僧亦有省。若於斯明得。便見道。旋嵐偃岳而常靜。江河競注而不流。其或未然。更為饒舌。天左旋。地右轉。古往今來經幾遍。金烏飛。玉兔走。才方出海門。又落青山後。江河波渺渺。淮濟浪悠悠。直入滄溟晝夜流。遂高聲云。諸禪德。還見如如不動底么。以拂子擊禪床下座。又曰。乍語鶯喉澀。初來燕語新。莫驚雙𩯭白。又

【現代漢語翻譯】現代漢語譯本出沒卷舒（指顯現和隱藏，舒展和收縮）。得到大自在（完全的自由）。天堂地獄虎穴魔宮（各種境界和場所）。處處都是道場（修行的地方）。事事物物都是佛事（覺悟的體現）。雖然是這樣，也必須到達這種境界才能真正領悟。這件事不依賴於修行和證悟，也不依賴於言語的表達。除非是妙智（卓越的智慧）顯現，才能超脫自在。如果還沒有達到這種境界，就應該忘卻情感和思慮，深入仔細地觀察。時間久了，自然會雲霞消散，孤月皎潔圓滿。當砂礫都消失的時候，真正的全體才能顯現。又說：至道（最高的真理）並不難，只是害怕有所選擇和分別。桃花是紅色的，李花是白色的，誰說它們融為一體只有一種顏色？燕子在鳴叫，黃鶯在歌唱，誰說它們發出的聲音只是一種？如果不能看透祖師（禪宗的傳承者）的關鍵，就只會把山河大地當作眼睛。又說：太陽從卯時升起，運用時不需要耍弄小聰明。拿起柱杖說：柱杖橫亙山河，大地一時都橫亙。柱杖堅固山河，大地一時都堅固。十方如來（各個方向的佛）所說的法，都不能與此相比。沒有詰屈聱牙的文字，也沒有巧妙的言辭，就像在已經有疤痕的灸瘡上再用艾草燒灼。如果能在這裡探究根源，才能真正領悟衲僧（修行僧人）向上的竅門。什麼是衲僧向上的竅門？敲擊禪床，然後下座。又說：過去有僧人問趙州禪師，什麼是『不遷義』（不改變的真理）？趙州禪師用手做出流水的姿勢。那位僧人有所領悟。後來又有僧人問法眼禪師：『不取于相，如如不動』，如何才能做到不取于相，而見到不動的真理？法眼禪師回答說：『日出東方夜落西』。那位僧人也有所領悟。如果能明白這些，就能看到『旋風捲起山嶽而常靜，江河奔流不息而不流』的境界。如果還不明白，我就再多說幾句。天向左旋轉，地向右轉，古往今來已經轉了多少遍？太陽金烏飛翔，月亮玉兔奔跑，才剛剛從海面升起，又落到青山之後。江河的波濤多麼渺茫，淮河濟水的波浪多麼悠長，一直流入大海晝夜不停。』於是高聲說：『各位禪德，還見到如如不動的真理了嗎？』用拂子敲擊禪床，然後下座。又說：『剛開始說話時，像黃鶯的喉嚨一樣生澀，初來的燕子叫聲還很稚嫩。不要驚訝雙鬢已經斑白。』

【English Translation】 English version Appearing and disappearing, unfolding and retracting (referring to manifestation and concealment, expansion and contraction). Attaining great freedom (complete liberation). Heaven, hell, tiger's den, demon palace (various realms and places). Everywhere is a dojo (place of practice). Every single thing is a Buddha-activity (manifestation of enlightenment). Even so, one must reach this state to truly understand. This matter does not depend on cultivation and realization, nor does it depend on verbal expression. Unless wondrous wisdom (extraordinary intelligence) manifests, one can transcend and be free. If one has not yet reached this state, one should forget emotions and thoughts, and observe deeply and carefully. Over time, naturally the clouds and mist will dissipate, and the solitary moon will be bright and full. When the sand and gravel are all gone, the true whole will appear. It is also said: The supreme path (highest truth) is not difficult, only fear choosing and discriminating. Peach blossoms are red, plum blossoms are white, who says they merge into one color? Swallows chirp, orioles sing, who says they make only one sound? If you cannot see through the key of the Patriarchs (successors of Zen), you will only recognize mountains and rivers as your eyes. It is also said: The sun rises at Mao hour, no cleverness is needed in its application. Picking up the staff, he said: The staff spans mountains and rivers, the earth is all spanned at once. The staff solidifies mountains and rivers, the earth is all solidified at once. The Dharma spoken by the Tathagatas (Buddhas) of the ten directions cannot be compared to this. There are no obscure words, nor clever rhetoric, like applying moxa cautery to a scarred wound. If you can investigate the root source here, you can truly understand the upward aperture of the mendicant monk. What is the upward aperture of the mendicant monk? He strikes the Zen platform and descends from the seat. It is also said: In the past, a monk asked Zen Master Zhaozhou, what is the 'meaning of non-movement' (unchanging truth)? Zen Master Zhaozhou made a gesture of flowing water with his hand. That monk had some understanding. Later, another monk asked Zen Master Fayan: 'Not grasping at appearances, thus unmoving,' how can one not grasp at appearances and see the unmoving truth? Zen Master Fayan replied: 'The sun rises in the east and sets in the west.' That monk also had some understanding. If you can understand these, you can see the state of 'the whirlwind overturning mountains is always still, and the rivers rushing ceaselessly do not flow.' If you still don't understand, I will say a few more words. The sky rotates to the left, the earth rotates to the right, how many times have they rotated from ancient times to the present? The golden crow (sun) flies, the jade rabbit (moon) runs, just emerging from the sea, and then falling behind the green mountains. The waves of the rivers are so vast, the waves of the Huai and Ji rivers are so long, flowing straight into the sea day and night.' Then he said loudly: 'All you Zen practitioners, have you seen the truth of suchness and immobility?' He strikes the Zen platform with the whisk and descends from the seat. It is also said: 'At first, the voice is as rough as an oriole's throat, the chirping of the newly arrived swallows is still immature. Don't be surprised that the temples are already white.'

是一年春。林上花鋪錦。堤邊草織茵。誰知造化體。元是法王身。舉起拂子云。看看。若也識得。海印發光。茍或未然。塵勞先起。擊禪床下座。師居太平八年。宗風大震。政和二年有詔。請住東都智海。十月九日。就大相國寺三門開堂。遣中便降香。鴻臚少卿赍疏。兼撥賜金寶。充辦齋筵。師謝恩。祝聖罷。僧問。才升猊座。便爇天香。祝聖之言。請師速道。師云。祥雲籠殿閣。瑞氣滿乾坤。進云。一朵曇花開上國。聲香從此播人間。師云。別是一家春。曰。靈山一會儼然猶在。師云。作么生是靈山會上事。曰。明朝自有明君鑒。學人三拜謝師恩。師云。一任流通。問。太平古曲久播徽音。學人上來。乞師垂示。師云。尺頭有寸。秤尾無星。曰。與么則智海洪波。普施余潤。師云。真不掩偽。曲不藏直。曰。只如無陰陽地上生個什麼。師云。喚什麼作無陰陽地。曰。靈苗瑞草尋常事。優缽羅花物外春。師云。謝子供養。乃云。問話且止。不見道。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨浸。況祖師心印。諸佛本源。蠢動含靈。無增無減。唯聖與聖。即能知之。恭聞失聖仁宗皇帝有修心詩云。初祖安禪在少林。不傳經教但傳心。後人若悟真如性。密印從來妙理深。敢問諸人。如何是真如之性。如何是密印

【現代漢語翻譯】現代漢語譯本：那是某年的春天。樹林上的花朵像錦緞般鋪開，河堤邊的草地像地毯般編織而成。誰能知道大自然的本體，原本就是法王（Dharmaraja，指佛）的化身呢？舉起拂塵說：『看看。』如果能夠領悟，就能像海印（Samudramudra，比喻佛的智慧如大海般印現萬物）一樣發出光明。如果不能領悟，煩惱和勞苦就會先產生。說完，敲擊禪床後走下座位。師父在太平寺居住八年，宗風大為振奮。政和二年，皇帝下詔，請師父前往東都智海寺。十月初九，在大相國寺三門開堂說法。皇帝派遣使者送來香，鴻臚少卿（官名）帶著奏疏，並撥賜金銀珠寶，用來舉辦齋飯。師父謝恩，祝願皇帝聖壽無疆后，有僧人問道：『剛剛登上法座，就點燃天香，祝願皇帝的話，請師父快點說出來。』師父說：『吉祥的雲彩籠罩著宮殿，祥瑞之氣充滿天地。』僧人進一步說：『一朵曇花在上國開放，美名從此傳遍人間。』師父說：『這是另一番春色。』僧人說：『靈山法會（Griddhakuta，佛陀說法之地）的情景彷彿還在眼前。』師父說：『怎麼理解靈山法會上的事？』僧人說：『明天自有英明的君主來鑑察，學人我三次拜謝師父的恩德。』師父說：『任憑它流通吧。』僧人問：『太平寺的古老曲調流傳已久，學人前來，懇請師父開示。』師父說：『尺子有尺寸，秤桿尾部沒有星。』僧人說：『這樣說來，智海寺的洪大波濤，普遍施予恩澤。』師父說：『真不能掩蓋假，曲不能隱藏直。』僧人說：『如果在沒有陰陽的地方，會生出什麼？』師父說：『你把什麼叫做沒有陰陽的地方？』僧人說：『靈妙的苗和吉祥的草是尋常的事，優缽羅花（Utpala，藍色蓮花）是塵世之外的春天。』師父說：『感謝你的供養。』於是說：『提問到此為止。』難道沒聽說過嗎？窮盡各種玄妙的辯論，就像把一根毫毛放在太空中；竭盡世間的權謀機巧，就像把一滴水投入大海中。何況祖師的心印（指禪宗的傳承），諸佛的本源，即使是蠢動的生物，也沒有增減。只有聖人與聖人之間，才能瞭解它。恭敬地聽說，已故的聖仁宗皇帝有修心詩說：『初祖（Bodhidharma，菩提達摩）在少林寺安心禪坐，不傳授經教只傳授心。後人如果領悟真如的本性，秘密的印記向來蘊含著精妙的道理。』敢問各位，什麼是真如的本性？什麼是秘密的印記？

【English Translation】 English version: It was spring of a certain year. Flowers on the trees were spread like brocade, and grass by the riverbank was woven like a carpet. Who knows the essence of creation is originally the embodiment of Dharmaraja (Buddha)? Raising the whisk, he said, 'Look, look.' If you can understand, the Samudramudra (ocean seal, metaphor for Buddha's wisdom manifesting all things like the ocean reflecting everything) will emit light. If not, afflictions and toils will arise first. After saying that, he struck the Zen meditation platform and descended from his seat. The master resided at Taiping Temple for eight years, and the sect's influence greatly flourished. In the second year of the Zhenghe era, the emperor issued an edict inviting the master to Zhìhǎi Temple in the Eastern Capital. On the ninth day of the tenth month, he opened the Dharma talk at the Three Gates of the Great Xiangguo Temple. The emperor sent an envoy with incense, and the Vice Minister of the Court of State Ceremonial brought a memorial, along with gold and jewels to provide for the vegetarian feast. The master thanked the emperor and wished him a long life. A monk asked, 'As soon as you ascended the Dharma seat, you lit the heavenly incense and offered words of blessing to the emperor. Please, Master, tell us quickly what you said.' The master said, 'Auspicious clouds envelop the palaces, and auspicious energy fills the universe.' The monk further said, 'A Udumbara flower (auspicious flower) blooms in the upper realm, and its fame spreads throughout the human world.' The master said, 'This is another kind of spring.' The monk said, 'The scene of the Vulture Peak Assembly (Griddhakuta, where Buddha preached) seems to be still before our eyes.' The master said, 'How do you understand the events at the Vulture Peak Assembly?' The monk said, 'Tomorrow, a wise ruler will discern it. This disciple bows three times to thank the master's kindness.' The master said, 'Let it circulate freely.' The monk asked, 'The ancient melody of Taiping Temple has been spread for a long time. This disciple has come to request the master's guidance.' The master said, 'The ruler has inches, but the steelyard tail has no stars.' The monk said, 'In that case, the vast waves of Zhìhǎi Temple universally bestow grace.' The master said, 'Truth cannot conceal falsehood, and crookedness cannot hide straightness.' The monk said, 'If something is born in a place without yin and yang, what would it be?' The master said, 'What do you call a place without yin and yang?' The monk said, 'Spiritual seedlings and auspicious grasses are common things, and the Utpala flower (blue lotus) is the spring beyond the mundane world.' The master said, 'Thank you for your offering.' Then he said, 'The questions should stop here.' Haven't you heard? Exhausting all profound arguments is like placing a hair in the vast emptiness; exhausting all worldly schemes and contrivances is like dropping a drop of water into the great ocean. Moreover, the mind seal of the patriarchs (referring to the transmission of Zen Buddhism), the original source of all Buddhas, has neither increase nor decrease, even for the smallest creatures. Only sages can understand it. Respectfully, I have heard that the late Emperor Renzong had a poem on cultivating the mind, saying: 'The First Patriarch (Bodhidharma) sat in meditation at Shaolin Temple, not transmitting scriptures but transmitting the mind. If later generations realize the nature of true thusness, the secret seal has always contained profound principles.' May I ask everyone, what is the nature of true thusness? What is the secret seal?'

妙理。假使目連鹙子智慧神通。到此也須亡鋒結舌。山僧今日幸逢快便。為國開堂。得路便行。豈畏傍觀怪笑。乃舉拂子云。看看。豈不是諸人真如之性。豈不是諸人密印妙理。於斯見得。共報國恩。其或未然。別容理論(中謝)。復云。適來所舉。初祖安禪在少林。不傳經教但傳心。且道心作么生傳。我仁宗皇帝。在位四十餘年。萬機之暇。留心此道。既得之於心。乃形之於言。流佈無窮。後人取則。吾祖達磨初至少林。二祖侍立次。遂問。我心未寧。乞師與安。達磨云。將心來。與汝安。二祖云。覓心了不可得。達磨云。與汝安心竟。二祖於是豁然大悟。自此傳衣付法。繼襲祖位。且道二祖當時悟得個什麼。英靈之者。舉著便知。影響之流。卒難領會。聊成鄙頌。少助發揮。覓心無得。乃安心悟了。爭如未悟深。萬丈碧潭秋月白。一聲云外老猿吟。積塵成岳。削鐵為針。少室山前無異路。遊人來往自崎嵚。樞密鄧公子常。奏賜椹服。佛鑒師名。留智海三年。累表懇辭歸山。尋得旨住江寧府蔣山。政和七年十月八日。沐浴更衣。端居丈室。手寫別故舊書數幅。停筆而化。靈骨舍利塔于本山。師法才富贍。道學淵源。履踐高妙。當時天下叢林推仰。以為深得東山真機大用三昧。初受太平日。即具儀。扣靈源之室。請曰

。住院董眾。宜何所先。靈源曰。此無他。當以杖笠包具。置方丈壁間。去住如衲子之輕則至矣。師終身奉行之。遂為一代宗師典刑云。

贊曰。常聞慈受禪師初出世真州資福。嗣法凈照禪師。俄退席。寓蔣山。佛鑒會中。聆其夜參所舉。皆平昔未諭。心因異之。忽一夕于佛鑒言下大悟。即欲炷香。改嗣佛鑒。佛鑒深卻之。不許。於戲曷有末代欺世負官。以院易嗣。奉金請拂者。曾佛鑒奴之非若也。

僧寶正續傳卷第二卍新續藏第 79 冊 No. 1561 僧寶正續傳

僧寶正續傳卷第三

隆興府沙門　祖琇　撰

龍門遠禪師

禪師諱清遠。生李氏。蜀之臨邛人。出家。十四具戒。嘗依毗尼師究其說。因讀法華經。至是法非思量分別之所能解。持以問。講師莫能對。乃曰。義學名相。非所以了生死大事。遂捐舊習。南遊江淮間。遍歷叢席。聞舒州太平演道者為宗師第一流。往造其室。演一見深奇之。謂可以弘持法忍。壁立不少假。冀其深造。師棲遲七年。未嘗妄發一語。一日因撥火。忽有省。即說偈曰。深深撥有些子。平生事只如此。由是洞徹超詣。機辯峻捷。莫敢當鋒。衲子爭歸之。師益靜默自晦。不自為得。隱居四面山大中庵。屬天下新崇寧寺。方擇人以處。舒

【現代漢語翻譯】現代漢語譯本：住院的僧人大眾，應該首先做什麼？靈源說：『這沒什麼特別的，應當把手杖、斗笠和行囊放在方丈室的墻邊，來去像雲遊僧人一樣輕便就行了。』禪師終身奉行這句話，因此成為一代宗師的典範。

讚語說：常常聽說慈受禪師最初在真州資福寺出世，繼承了凈照禪師的法脈。不久退居，住在蔣山。在佛鑒禪師的法會中，聽到他夜間參禪時所舉的例子，都是自己過去不明白的，心中因此感到驚異。忽然有一天晚上，在佛鑒禪師的言語下大徹大悟，就想點香，改而繼承佛鑒禪師的法脈。佛鑒禪師堅決拒絕了他，不答應。唉！哪裡有末世欺騙世人、辜負官府，用寺院來交易繼承權，奉獻金錢來請求住持的人呢？他們連給佛鑒禪師當奴僕都不配啊！

《僧寶正續傳》卷第二《卍新續藏》第79冊 No. 1561 《僧寶正續傳》

《僧寶正續傳》卷第三

隆興府沙門祖琇撰

龍門遠禪師

禪師名諱清遠，姓李，是蜀地臨邛人。出家后，十四歲受具足戒。曾經跟隨毗尼師研究戒律，因為讀《法華經》，讀到『是法非思量分別之所能解』，拿著經文去問，講師沒有能回答的。於是說：『義學名相，不是了生死大事的方法。』於是放棄舊習，南遊江淮一帶，遍訪各處寺院。聽說舒州太平演道者是宗師中的第一流人物，前往拜訪。演道者一見他就覺得非常奇異，認為他可以弘揚佛法，堅定不移地加以培養，希望他能深入造詣。禪師在那裡住了七年，不曾隨便說一句話。有一天因為撥火，忽然有所領悟，就說了偈語：『深深撥有些子，平生事只如此。』因此徹底領悟，超越常人，機鋒敏銳，無人敢於抵擋。僧人們爭相歸附他。禪師更加靜默，隱藏自己的才能，不自以為是。隱居在四面山大中庵。當時正趕上天下新建崇寧寺，正在選擇住持的人選，舒

【English Translation】 English version: What should the assembled monks in a monastery prioritize? Lingyuan said, 'There's nothing special about it. They should place their staffs, hats, and bags against the wall of the abbot's room, and come and go as lightly as wandering monks.' The master followed this advice throughout his life, and thus became a model for generations of eminent monks.

The eulogy says: It is often heard that Chan Master Cishou first appeared at Zifu Temple in Zhenzhou, succeeding Chan Master Jingzhao in Dharma transmission. Soon after, he retreated and resided in Jiangshan. In the assembly of Chan Master Fojian, he heard the examples cited during the evening meditation, all of which he had not understood in the past, and his heart was thus amazed. Suddenly one night, he had a great enlightenment under the words of Chan Master Fojian, and wanted to light incense and change to succeed Chan Master Fojian. Chan Master Fojian firmly refused him, not agreeing to it. Alas! Where are those in the degenerate age who deceive the world and betray the government, using monasteries to trade for succession, offering money to request the whisk? They are not even worthy to be servants of Chan Master Fojian!

Continuation of the Biographies of Eminent Monks, Volume 2 Supplement to the Wan (卍) Tripitaka, Volume 79, No. 1561, Continuation of the Biographies of Eminent Monks

Continuation of the Biographies of Eminent Monks, Volume 3

Compiled by Shramana Zuxiu of Longxing Prefecture

Chan Master Yuan of Longmen (Dragon Gate)

The Chan Master's name was Qingyuan (Pure Source), his surname was Li, and he was from Linqiong in Shu (Sichuan). After leaving home, he received the full precepts at the age of fourteen. He once followed a Vinaya master to study the precepts, and when reading the Lotus Sutra, he came to the passage 'This Dharma is beyond the comprehension of thought and discrimination,' and asked about it, but the lecturer could not answer. Thereupon he said, 'Doctrinal studies and terminology are not the means to resolve the great matter of birth and death.' So he abandoned his old habits and traveled south to the Jianghuai region, visiting various monasteries. Hearing that the Taoist Yan of Taiping in Shuzhou was the foremost among masters, he went to visit him. Yan immediately recognized his extraordinary potential, believing that he could propagate the Dharma, and cultivated him steadfastly, hoping that he would achieve profound attainments. The master stayed there for seven years, never uttering a word carelessly. One day, while stirring the fire, he suddenly had an awakening and spoke the verse: 'Stirring deeply, there is something there; my whole life's affair is just like this.' Thus he thoroughly understood, surpassing ordinary people, and his wit was sharp, and no one dared to oppose him. Monks vied to return to him. The master became even more silent, concealing his talents, and not being self-righteous. He lived in seclusion in the Dazhong Hermitage on Simian Mountain. At that time, the newly built Chongning Temple was being established throughout the country, and they were selecting a person to be the abbot, and Shu

守王渙之迎師住持。未幾引去。會龍門虛席。遂補焉。示眾曰。學道之士。有二種病。一騎驢覓驢。二騎卻驢了不肯下。且如騎卻驢了更覓驢。可殺是大病。龍門向道不要覓。靈利人。當下識得。除卻覓底病。狂心遂息。既識得驢了。騎卻不肯下。此一病最難醫。龍門向道不要騎。你便是驢。盡大地是個驢。且作么生騎。你若騎。管取病不去。若不騎。十方世界廓落地。此二病一時去。心下無事。名為道人。所以趙州問南泉如何是道。泉云。平常心是道。州從此頓息馳求。識得祖病佛病。無不透得。後來遍到諸方。莫有出其右者。蓋緣他識病。又曰。釋迦老子在什麼處。自云。作么。復云。達磨大師在什麼處。自云。只在且作么生。說個只在底道理。也不妨難明。若於斯明得。始知正法常住。禪僧家多分只道那舉處便是。你若身壞命終時。若病說不得時。又作么生。須是證入始得。不見。僧問德山。從上諸聖。向甚麼處去。山云。作么作么。莫是作么便是諸聖么。你諸人若不將言語會。便落他聲響流佈。縱饒不落聲響言句。便落他無言無說處。此事實無。你意解卜度。若存一絲毫。便成趣向於己疏也。直饒你將玄機妙義去。合他決定合不著。若總不思量。亦不可。須是親證始得。明見無疑。又曰。有般宗師向人道。莫

【現代漢語翻譯】現代漢語譯本守王渙之（人名，護法者）迎接禪師來寺廟主持。不久禪師離去。適逢龍門寺住持之位空缺，於是禪師補任該職。禪師向大眾開示說：『學道之人，有兩種毛病。一是騎著驢找驢，二是騎上驢了卻不肯下來。如果騎著驢還要找驢，這可是大毛病。龍門寺的修行，不要向外尋求。聰明人當下就能明白，去除尋找的毛病，狂妄的心自然止息。既然已經認識了驢，騎在上面卻不肯下來，這種毛病最難醫治。龍門寺的修行，不要騎驢。你就是驢，整個大地都是驢，要怎麼騎呢？你如果騎，保證毛病去不掉。如果不騎，十方世界廣闊無垠。這兩種毛病一時去除，心中無事，就叫做道人。』所以趙州禪師問南泉禪師：『什麼是道？』南泉禪師說：『平常心是道。』趙州禪師從此頓息馳求，認識了祖師的毛病、佛的毛病，沒有不通透的。後來他遍訪各地，沒有人能超過他，就是因為他能認識毛病。禪師又說：『釋迦老子（釋迦牟尼佛）在哪裡？』自問自答：『作么？（做什麼？）』又說：『達磨大師（菩提達摩）在哪裡？』自問自答：『就在這裡，且作么生？（做什麼？）』說個『就在這裡』的道理，也不妨礙難以明白。如果能在這裡明白，才知道正法常住。禪僧大多隻說那舉起處就是。你如果身體壞了，性命終結時，如果生病說不出話時，又該怎麼辦呢？必須是證入才能明白。』不見僧人問德山禪師：『從上諸聖，向什麼地方去了？』德山禪師說：『作么作么？（做什麼做什麼？）』莫非是『作么』就是諸聖嗎？你們這些人如果不從言語中體會，就會落入他的聲響流佈中。縱然不落入聲響言句，也會落入他無言無說之處。這件事實本來就沒有，你用意識去理解揣測，如果存有一絲一毫，就會形成趨向，與自己疏遠了。即使你用玄機妙義去契合他，也決定契合不上。如果什麼都不思量，也不可以。必須是親自證悟才能明白，明明白白，毫無疑問。禪師又說：『有些宗師對人說，不要…』

【English Translation】 English version Venerable Wang Huanzhi (name of a person, a protector) welcomed the master to reside and preside over the monastery. Not long after, the master departed. Coincidentally, the position of abbot at Longmen Monastery became vacant, so the master was appointed to fill it. He addressed the assembly, saying: 'Students of the Way have two kinds of illnesses. One is riding a donkey while searching for a donkey. The other is riding the donkey but refusing to dismount. If you are riding a donkey and still searching for a donkey, that is a great illness. The practice at Longmen Monastery does not involve searching. A clever person will understand immediately, and by eliminating the illness of searching, the deluded mind will naturally cease. Once you have recognized the donkey, refusing to dismount is the most difficult illness to cure. The practice at Longmen Monastery does not involve riding. You are the donkey, the entire earth is the donkey, so how can you ride it? If you ride, I guarantee the illness will not go away. If you do not ride, the ten directions of the world are vast and boundless. When these two illnesses are removed at once, and the mind is without affairs, that is called a person of the Way.' Therefore, Zen Master Zhaozhou (name of a Zen master) asked Zen Master Nanquan (name of a Zen master): 'What is the Way?' Zen Master Nanquan said: 'Ordinary mind is the Way.' From that moment on, Zen Master Zhaozhou ceased his seeking, recognized the illnesses of the patriarchs and the Buddhas, and there was nothing he did not penetrate. Later, he traveled everywhere, and no one could surpass him, because he could recognize illnesses. The master also said: 'Where is Shakya the Old Man (Shakyamuni Buddha)?' He asked himself and answered: 'What to do? (Zuò me?)' He also said: 'Where is Master Bodhidharma (name of a patriarch)?' He asked himself and answered: 'Right here, so what to do? (Qiě zuò me shēng?)' Explaining the principle of 'right here' does not hinder it from being difficult to understand. If you can understand it here, then you will know that the True Dharma is ever-present.' Zen monks mostly only say that the point being raised is it. If your body breaks down and your life ends, if you are sick and cannot speak, then what will you do? You must realize it through direct experience to understand.' Didn't you see a monk ask Zen Master Deshan (name of a Zen master): 'Where have all the sages of the past gone?' Zen Master Deshan said: 'What to do, what to do? (Zuò me zuò me?)' Could it be that 'what to do' is the sages? If you people do not understand from the words, you will fall into the propagation of his sounds. Even if you do not fall into sounds and words, you will fall into the place of no words and no speech. This reality is fundamentally non-existent. If you use your consciousness to understand and speculate, if you retain even a trace, it will form a tendency and alienate you from yourself. Even if you use profound and subtle meanings to try to match it, you will definitely not match it. If you do not think about anything at all, that is also not acceptable. You must personally realize it to understand, clearly and without doubt. The master also said: 'Some masters say to people, do not...'

作計較道理。開口便沒交涉。與他不相應。也去空劫已前認取。都無言說。又有一般宗師向人道。癡漢你這一段因何不會。先將自心做個窠臼。然後將心去取證。喚作釘樁了。繞樁走便恁么。流傳將去。便恁么承當去。敲床豎拂用將去。喚作將心用心。一似坐個氣毬相似。有甚安樂處。又似蝦䗫努氣相似。你恁么見解。面前一似黑霧罩定了也。師居龍門十有二年。道風大振。四方學者皆曰。吾必師龍門。由是雲集座下。居無所容。師應機酬酢。未嘗有倦色。示曲折數篇。學者聚而編之。名曰心要。其略曰。不應于無際中立分限。若立分限。是無際空乃自隨。所以解空者無空想。若人以言語名狀心。終不得心。不以言語名狀心。亦不得心。言語本是心名狀之故。不得也。無言語本是心不名狀之故不得也。種種會當。皆不與自心契。上祖曰。默契而已為若此。又曰。道若為達。但無妄念耳。若人知是妄念。作意止之者。見有妄念故也。見有妄念作意觀照。令是正理亦見。有妄念也。知妄元是道。乃無妄焉。故達道乃無所得也。又曰。證者絕能所也。非別有玄理。在尋常日用處。如見色時是證時。聞聲時是證時。飲水食粥時是證時。一一絕能所。此非久習不假薰煉。蓋見成之事。世人不識。名曰流浪。故云唯證乃知難可測。

【現代漢語翻譯】現代漢語譯本：

（有人）在計較道理。一張口就沒交涉的餘地。與他不相應。也要去空劫（Kōng jié，佛教時間概念，指極長的時間）以前認識它。都沒有言語可以表達。又有一些宗師對人說：『癡漢，你這一段因何不會？』先將自己的心做成一個窠臼（kē jiù，比喻固定的格局或老套的辦法），然後用心去取證，叫做釘樁了。繞著樁走就是這樣。流傳下去，就這麼承當下去。敲床豎拂（qiāo chuáng shù fú，禪宗用語，指禪師的教學方式）用將起來，叫做將心用心。就像坐一個氣球一樣，有什麼安樂的地方？又像蝦蟆（há ma，青蛙）努氣一樣。你這麼見解，面前就像黑霧籠罩了一樣。

師父在龍門住了十二年，道風大振。四方學者都說：『我一定要師從龍門。』因此雲集座下，住的地方都不夠了。師父應機酬酢（yìng jī chóu zuò，根據情況靈活應對），未嘗有倦色。寫了曲折數篇，學者們聚集起來編纂它，名叫《心要》。

其中的要略是：不應該在無際中設立分界限。如果設立分界限，是無際的空反而會跟隨你。所以理解空的人沒有空的念想。如果有人用言語來描述心，終究得不到心。不用言語來描述心，也得不到心。言語本來就是用來描述心的，所以得不到。沒有言語本來就是心無法描述的，所以得不到。種種會當（zhǒng zhǒng huì dāng，各種理解），都不與自心相契合。上祖（shàng zǔ，指禪宗的祖師）說：『默契而已，就是這樣。』又說：『道如果可以達到，只要沒有妄念罷了。』如果人知道那是妄念，作意（zuò yì，有意識地）去阻止它，就是因為看見有妄念的緣故。看見有妄念，作意觀照，令它是正理，也看見有妄念。知道妄念原本就是道，就沒有妄念了。所以達到道就是沒有什麼可以得到的。

又說：『證悟就是超越能與所。』並非另外有什麼玄妙的道理，就在尋常的日用處。如看見顏色時就是證悟時，聽見聲音時就是證悟時，飲水食粥時就是證悟時，一一超越能與所。這並非需要長久的練習，也不需要薰陶修煉，是本來就成就的事。世人不認識，叫做流浪。所以說唯有證悟才能知道，難以測度。

【English Translation】 English version:

(Some people) are calculating principles. Opening their mouths, there's no room for negotiation. They are not in accordance with it. One must also go back before the Kalpas of Emptiness (Kōng jié, a Buddhist concept of time, referring to an extremely long period) to recognize it. There are no words to express it. And there are some masters who say to people: 'Fool, why can't you understand this part?' First, they make their own mind into a mold (kē jiù, a metaphor for a fixed pattern or an old trick), and then use the mind to seek proof, calling it staking a post. Walking around the post is like this. Passing it down, they just accept it like this. Using the knocking on the bed and raising the whisk (qiāo chuáng shù fú, Zen terms referring to the teaching methods of Zen masters), they call it using the mind to control the mind. It's like sitting on a balloon, where is there any peace? It's also like a toad (há ma, frog) puffing up its breath. With your understanding like this, it's as if a black fog has covered your face.

The master lived in Longmen for twelve years, and his influence greatly increased. Scholars from all directions said: 'I must study with the master of Longmen.' Therefore, they gathered under his seat, and there was not enough room to live. The master responded to situations and answered questions (yìng jī chóu zuò, responding flexibly according to the situation), never showing any signs of fatigue. He wrote several chapters of twists and turns, and the scholars gathered and compiled them, calling it 'Essentials of the Mind'.

The main points are: One should not establish boundaries in the boundless. If you establish boundaries, the boundless emptiness will follow you instead. Therefore, those who understand emptiness have no thoughts of emptiness. If someone uses words to describe the mind, they will never obtain the mind. If you don't use words to describe the mind, you also won't obtain the mind. Words are originally used to describe the mind, so you can't obtain it. The absence of words is originally because the mind cannot be described, so you can't obtain it. All kinds of understandings (zhǒng zhǒng huì dāng, various understandings) do not correspond with one's own mind. The Ancestor (shàng zǔ, referring to the Zen ancestor) said: 'Silent understanding is all, that's it.' He also said: 'If the Dao can be attained, just have no deluded thoughts.' If a person knows that it is a deluded thought and intentionally (zuò yì, consciously) tries to stop it, it is because they see that there is a deluded thought. Seeing that there is a deluded thought and intentionally contemplating it, making it the correct principle, also sees that there is a deluded thought. Knowing that delusion is originally the Dao, then there is no delusion. Therefore, attaining the Dao is having nothing to attain.

It is also said: 'Enlightenment is transcending the subject and object.' There is no other mysterious principle, it is in ordinary daily life. For example, when seeing colors is the time of enlightenment, when hearing sounds is the time of enlightenment, when drinking water and eating porridge is the time of enlightenment, transcending the subject and object in each and every moment. This does not require long practice, nor does it require cultivation, it is something that is already accomplished. People in the world do not recognize it, and it is called wandering. Therefore, it is said that only enlightenment can know, it is difficult to fathom.

又曰。學道者明知有是事。何故不得旨而長疑。蓋信未極。疑未深也。唯深與極。若信與疑。真是事也。不解如此返照。遂迷亂。不知由緒。困躓中途。能自返省。更無第二人也。既曰此事。又豈更知耶。知是妄慮。此事則不失也。又曰。道不止說與示而後顯。蓋體自常露。說示者方便道用耳。省悟者亦暫時岐路也。或因說而證。或因示而入。或自覺觸以知歸。終無異事。別得至心源而止也。又曰。人言悟了方修此。屬對治門。雖禪門亦許以正知見治之。若論當人。即不須若是也。又曰。人不識問。遂依來問而答。不知乃自問耳。欲答誰邪。人不識答。遂依言起見。不知乃自答耳。何有旨趣邪。故曰。總是你好看好看。又曰。從上來有二種方便。有真實方便。所謂說無有間。有善巧方便。所謂妙應群機。若從真實方便。得入不假思量。性自神解。求無有退。妙用河沙也。若從善巧方便得入。得坐披衣。向後自看始得。未可將為究竟。此二種方便。皆一法也。不可須臾有失。學者思之。又曰。悟心見性。當如雪峰玄沙。履實踐真。當如南泉趙州。今時學者。但以古人方便為禪道。不知與古人同參也。十二時中。學道無頃刻棄捨。此人縱未得入。唸唸已是修行也。尋常說修行。不過三業六根清凈禪門。更不必如是。何故禪

【現代漢語翻譯】現代漢語譯本又說，學道的人明明知道有這件事，為什麼不能領會要旨而長期疑惑呢？這是因為信心不夠堅定，疑惑也不夠深刻。只有深刻和堅定，就像信心和疑惑一樣，才是真實的事情。不明白這樣反過來審視自己，就會迷惑混亂，不知道從哪裡開始，在中途困頓受阻。能夠自己反省，就不需要第二個人來幫助了。既然說是這件事，又哪裡需要再去了解呢？知道是虛妄的思慮，這件事就不會失去。又說，道不僅僅是通過言說和展示才能顯現的，道的本體自然是時常顯露的，言說和展示只是方便的途徑和方法。省悟的人也是暫時走上了岔路。有的人因為聽了說法而證悟，有的人因為看到某種景象而進入，有的人因為自身的覺觸而明白歸宿，最終都沒有什麼不同的事情，都是爲了達到真心本源而停止。又說，有人說悟道之後才開始修行，這是屬於對治法門。即使是禪宗，也允許用正確的知見來對治。如果從當事人的角度來說，就不需要這樣了。又說，人不明白什麼是問，於是就按照別人提出的問題來回答，不知道其實是自己在問自己，想要回答誰呢？人不明白什麼是答，於是就根據言語產生見解，不知道其實是自己在回答自己，哪裡有什麼要旨呢？所以說，總是你自己好好看看。又說，從古以來有兩種方便法門，一種是真實方便，就是說沒有間斷；一種是善巧方便，就是巧妙地應付各種情況。如果從真實方便入手，就能不假思索，本性自然神妙領悟，追求沒有退轉，妙用像恒河沙一樣多。如果從善巧方便入手，得到后要坐下來披上袈裟，向後反觀自己才能明白，不能把它當作最終的歸宿。這兩種方便，其實都是一種法，不可以片刻失去，學道的人要仔細思考。又說，悟心見性，應當像雪峰（Xuefeng，禪宗祖師名）和玄沙（Xuansha，禪宗祖師名）那樣；履行實踐真修，應當像南泉（Nanquan，禪宗祖師名）和趙州（Zhaozhou，禪宗祖師名）那樣。現在的學道人，只是把古人的方便法門當作禪道，不知道要和古人一起參悟。十二時辰中，學道沒有片刻的放棄，這個人即使沒有入門，唸唸都已經是在修行了。平常所說的修行，不過是身口意三業和眼耳鼻舌身意六根的清凈，禪門更不必如此，為什麼呢？

【English Translation】 English version It is also said: Those who study the Dao clearly know that this matter exists. Why can't they grasp the essence and remain in doubt for a long time? It is because their faith is not strong enough, and their doubt is not deep enough. Only depth and extremity, like faith and doubt, are real matters. If one does not understand how to reflect in this way, one will become confused and lost, not knowing where to begin, and will be trapped and hindered along the way. If one can reflect on oneself, there is no need for a second person to help. Since it is said to be 'this matter,' why is there a need to understand it further? Knowing is a false thought; this matter will not be lost. It is also said: The Dao is not only revealed through speaking and showing. The essence of the Dao is always revealed naturally; speaking and showing are merely expedient paths and methods. Those who awaken are also temporarily on a divergent path. Some attain enlightenment through hearing the Dharma, some enter through seeing a certain scene, and some understand their destination through their own sensory experiences. In the end, there is nothing different; all are to stop at the source of the true mind. It is also said: Some say that one should begin practicing after enlightenment. This belongs to the method of counteracting afflictions. Even in Zen, it is permissible to use correct knowledge and views to counteract them. However, from the perspective of the person involved, this is not necessary. It is also said: People do not understand what a question is, so they answer according to the questions posed by others, not knowing that they are actually asking themselves. Who do they want to answer? People do not understand what an answer is, so they generate views based on words, not knowing that they are actually answering themselves. Where is the essence in that? Therefore, it is said: 'It's all up to you to look carefully.' It is also said: From ancient times, there have been two kinds of expedient means: one is the true expedient, which is to say without interruption; the other is the skillful expedient, which is to skillfully respond to various situations. If one enters through the true expedient, one can understand naturally and miraculously without thinking, pursuing without regression, and the wonderful functions are as numerous as the sands of the Ganges. If one enters through the skillful expedient, one must sit down, put on the robe, and look back at oneself to understand. It cannot be regarded as the ultimate destination. These two kinds of expedients are actually one Dharma. It cannot be lost for a moment; those who study the Dao should think carefully about it. It is also said: To awaken to the mind and see the nature should be like Xuefeng (Xuefeng, a Zen master) and Xuansha (Xuansha, a Zen master); to practice and verify the truth should be like Nanquan (Nanquan, a Zen master) and Zhaozhou (Zhaozhou, a Zen master). Today's practitioners only regard the expedient means of the ancients as the Zen path, not knowing that they should practice together with the ancients. In the twelve hours of the day, if one does not abandon the study of the Dao for a moment, even if one has not entered, every thought is already practice. The practice that is usually spoken of is nothing more than the purification of the three karmas of body, speech, and mind, and the six senses of eye, ear, nose, tongue, body, and mind. Zen does not need to be like this. Why?

定之門。唸唸與智波羅蜜平等。一切處自無過患也。久久心地通明之日。從前並得滿足。名一行三昧。今時人全無定力。復不開智眼。所以機緣語句。只成諍論。生滅心行。夫禪學不是小小。未用超佛越祖得了要超。亦不難也。政和末。道行聞于朝。有旨移和州褒禪山。歲余以疾辭。時圓悟禪師住蔣山。與師友愛素善。因往依之。嘗著三自省察。叢林共高仰之。復以近世問話者。不知伸問致疑咨請之意。後生相承。多用祝讚語。或奉在座官員。或莊嚴修設檀信。俱無衲子氣味。師深惡之。誡曰。夫問話者。激揚玄極。不在多進語。三兩轉足矣。貴得生人信。不致流蕩取笑俗子。又曰。諸方老宿臨終必留偈辭世。世可辭耶。且將安之。宣和二年冬至前一日。飯食訖。整衣趺坐。合掌怡然而逝。春秋五十四。坐四十夏。門人奉靈骨舍利。葬龍門之靈光塔。師風儀秀異。操守嚴正。性淡泊寡言。笑動有規則。學者瞻形儀而服膺。其為教。疏通廣大。剴切禪病中衲子之心。至入室提綱。則絕蹊徑。離文字。亦不滯乎空荒漫誕之說。其徒非大有契證。不妄許可。平居以道自任。不從事於務。嘗曰。長老端居丈室。傳道而已。與士大夫游。不為利屈。道合則忻然造之。不爾雖過門。或不得見。君子以是高之。樞密鄧公洵武。奏錫命

服佛眼之號。左司陳公瓘見師法語。嘆曰。諸佛心宗。眾生性海。遠公涵泳深矣。與靈源禪師少友善。其趣尚施設略相似焉。有三會廣語偈頌數萬言。行於世。

贊曰。圓悟佛眼同出東山之門。為臨濟十世孫。圓悟固已名蓋天下。佛眼則精深醇粹。克荷正傳。殆與圓悟連衡而並驅。學者疑其旋設異乎圓悟。或謂龍門嘗與靈源處。而漸習使然。嗚呼是何言之陋哉。蓋嘗三複龍門之錄。觀其指示心法。辯如百丈黃檗。作為偈句。詞如汾陽雪竇。悟門超極。不愧雪峰玄妙。履踐明驗。端如南泉趙州。真一代之大宗師也。彼以頰舌為禪而欺世每生者。烏足與識龍門靈源相契者哉。要其所以不為圓悟者。譬如韓柳文章。世之悅韓者固多。然子厚非深識博雅之士。則不能窺其缊奧。此所以萬世之下不凝並驅而為韓柳也。由是而觀。二公之後。抑可見矣。

禾山方禪師

禪師名惠方。道號超宗。臨江龔氏子。出家禪居寺。年十九試經得度。具戒。遍參知識。晚入黃龍。見死心禪師。機緣有契。遂留執待。閱十有四年。於時死心高視諸方。以壁立險絕為方便。學者莫可近傍。鮮有投其機者。獨于廣眾中。稱師堪任正續。以最後大事𢌿托之。師膺記莂。隱跡叢林。而聲價益高。宣和中。出世螺川之隆慶。遷禾山。宗風

大震。僧問。如何是一印印空。答曰。想你摸索不著。問。如何是一印印水。師曰。湛湛地。問。如何是一印印泥。師云。前後相應。問。如何是死中活。答曰。照中有用。問。如何是活中死。答曰。用中有照。問。如何是死中恒死。答曰。照用臨時。問如何是活中恒活。師曰。平出。死心和尚忌日。僧問。死心每舉只履西歸意旨如何。師云。還見么。進曰。即此見聞非見聞。未審作么生見。師曰。若非見聞。猶滯跡在。問。報德慇勤。未審死心還赴也無。師云。言中有響。僧云。若然者。頂門拶出金剛眼。照破凌霄千萬峰。師云。你且道只履西歸作么生。進云。葉落歸根。來時無口。師云。只得一橛。乃曰。死心先師。每好舉只履西歸話。問衲子。且巴陵和尚。于得法師忌日。以三轉語為報。禾山今日因行不妨掉臂。只以明只履西歸話。用報先師之德。況此話古今難明。諸方或謂之隱顯。或謂不可兩個。或謂唯此一事實。若也如是。殊未識祖師意旨。諸人要見么。濁中清清中濁。勿謂麒麟生只角。西行東。向路不差。大用頭頭如啐啄。莫莫玄要。靈機休卜度。樞密徐公師川嘗致三問。師各以偈答之。問曰。洞山云。擬將心意學玄宗。大似西行卻向東。十二時中動轉施為。莫非是擬底心。到此作么生別辨。答曰。擬將

【現代漢語翻譯】大地震動。有僧人問道：『什麼是『一印印空』？』（一印印空：用一個印章蓋在虛空上，比喻以絕對的真理印證空性）師父回答說：『想必你摸索不著。』僧人問：『什麼是『一印印水』？』（一印印水：用一個印章蓋在水上，比喻真理雖然不變，但隨緣顯現）師父說：『清澈而平靜。』僧人問：『什麼是『一印印泥』？』（一印印泥：用一個印章蓋在泥上，比喻真理與現象完全契合）師父說：『前後相應。』僧人問：『什麼是死中活？』（死中活：從絕境中找到生機，比喻在空性中顯現妙用）師父回答說：『在照見中起作用。』僧人問：『什麼是活中死？』（活中死：在生機中看到寂滅，比喻在妙用中不離空性）師父回答說：『在作用中保持照見。』僧人問：『什麼是死中恒死？』（死中恒死：徹底的寂滅，比喻空性本身也是空）師父回答說：『照見和作用都只是暫時的。』僧人問：『什麼是活中恒活？』（活中恒活：永恒的生機，比喻超越空有的絕對存在）師父說：『自然而然地顯現。』在死心和尚（死心：禪宗祖師名號）的忌日，有僧人問道：『死心和尚經常舉『只履西歸』（只履西歸：禪宗典故，指達摩祖師去世后只留下一隻鞋的故事）的意旨是什麼？』師父說：『你看見了嗎？』僧人進一步說：『當下見聞並非真正的見聞，那麼應該如何見？』師父說：『如果執著于見聞，仍然停留在表象上。』僧人問：『爲了報答死心和尚的恩德，不知死心和尚是否會來赴會？』師父說：『言語中自有迴應。』僧人說：『如果這樣，那麼從頭頂上發出金剛眼（金剛眼：比喻智慧之眼），照破凌霄峰（凌霄峰：形容高聳的山峰）的千萬座山峰。』師父說：『你且說說『只履西歸』是怎麼回事？』僧人進一步說：『葉落歸根，來時無口。（葉落歸根：比喻迴歸本源，來時無口：比喻本來面目不可言說）』師父說：『只說對了一部分。』於是師父說：『死心先師，經常喜歡舉『只履西歸』的話頭來問禪僧。且說巴陵和尚（巴陵：禪宗祖師名號），在為得法師（得法師：禪僧名號）做忌日時，用三轉語（三轉語：禪宗用語，指從不同角度詮釋同一道理）來報答。禾山（禾山：禪師名號自稱）我今天不妨隨意走動，也用說明『只履西歸』的話，來報答先師的恩德。況且這句話古今難以明白，各方或者說是隱晦和顯露，或者說不可分割為二，或者說唯有這一個事實。如果這樣理解，就完全不認識祖師的意旨。你們想知道嗎？在渾濁中顯現清澈，在清澈中顯現渾濁。不要說麒麟只生一隻角。（麒麟生只角：比喻獨一無二的真理）西行東向，道路沒有偏差，大用處處都像小雞破殼。（啐啄：比喻師徒之間心領神會的瞬間）不要胡思亂想，靈妙的玄機不要去卜算。』樞密徐公師川（樞密徐公師川：人名）曾經提出三個問題，師父分別用偈語回答。徐公問道：『洞山（洞山：禪宗祖師名號）說：『擬將心意學玄宗，大似西行卻向東。（擬將心意學玄宗，大似西行卻向東：想要用心意去學習玄妙的禪宗，就像向西走卻反而向東一樣，比喻用思慮無法達到真理）十二時中動轉施為，莫非是擬底心，到此作么生別辨？』（十二時中動轉施為，莫非是擬底心：一天中的所有活動，難道不是出於思慮之心嗎？到此作么生別辨：到了這種地步，如何區分？)』答曰：『擬將』

【English Translation】 A great earthquake occurred. A monk asked, 'What is 'one seal imprints emptiness'?' (One seal imprints emptiness: using one seal to stamp on emptiness, a metaphor for using absolute truth to certify emptiness) The Master replied, 'I imagine you can't find it.' The monk asked, 'What is 'one seal imprints water'?' (One seal imprints water: using one seal to stamp on water, a metaphor for the truth being constant but manifesting according to conditions) The Master said, 'Clear and calm.' The monk asked, 'What is 'one seal imprints mud'?' (One seal imprints mud: using one seal to stamp on mud, a metaphor for the complete harmony between truth and phenomena) The Master said, 'Corresponding before and after.' The monk asked, 'What is life within death?' (Life within death: finding vitality in despair, a metaphor for manifesting wonderful function in emptiness) The Master replied, 'Functioning within illumination.' The monk asked, 'What is death within life?' (Death within life: seeing stillness in vitality, a metaphor for not departing from emptiness in wonderful function) The Master replied, 'Maintaining illumination within function.' The monk asked, 'What is constant death within death?' (Constant death within death: complete stillness, a metaphor for emptiness itself being empty) The Master replied, 'Illumination and function are both temporary.' The monk asked, 'What is constant life within life?' (Constant life within life: eternal vitality, a metaphor for the absolute existence beyond emptiness and existence) The Master said, 'Appearing naturally.' On the anniversary of the death of Zen Master Sixin (Sixin: name of a Zen master), a monk asked, 'What is the meaning of Zen Master Sixin often mentioning 'one shoe returns west'?' (One shoe returns west: a Zen story referring to Bodhidharma leaving only one shoe after his death) The Master said, 'Have you seen it?' The monk further said, 'The seeing and hearing right now are not true seeing and hearing, so how should one see?' The Master said, 'If you cling to seeing and hearing, you are still stuck in appearances.' The monk asked, 'To repay Zen Master Sixin's kindness, I wonder if Zen Master Sixin will come to the gathering?' The Master said, 'There is a response in the words.' The monk said, 'If that's the case, then a vajra eye (vajra eye: a metaphor for the eye of wisdom) will emerge from the top of the head, illuminating thousands of peaks of Lingxiao Peak (Lingxiao Peak: describing towering peaks).' The Master said, 'Then tell me, what is 'one shoe returns west'?' The monk further said, 'Leaves fall back to their roots, coming without a mouth.' (Leaves fall back to their roots: a metaphor for returning to the origin, coming without a mouth: a metaphor for the original face being unspeakable) The Master said, 'You've only said part of it.' Then the Master said, 'The late Zen Master Sixin often liked to use the saying 'one shoe returns west' to ask Zen monks. And Zen Master Baling (Baling: name of a Zen master), when commemorating Zen Master Defa (Defa: name of a Zen monk), used three turning phrases (three turning phrases: Zen term, referring to interpreting the same principle from different angles) to repay. I, Heshan (Heshan: the Zen master's self-designation), might as well walk around casually today, and also use the saying 'one shoe returns west' to repay the kindness of the late master. Moreover, this saying is difficult to understand from ancient times to the present, and some say it is hidden and revealed, or that it cannot be divided into two, or that there is only this one fact. If you understand it this way, you completely do not recognize the intention of the patriarch. Do you want to know? In turbidity, clarity appears; in clarity, turbidity appears. Don't say that a qilin only grows one horn. (Qilin grows one horn: a metaphor for the unique truth) Going west and heading east, the road has no deviation, and great function is like a chick breaking out of its shell everywhere. (Chui Zhuo: a metaphor for the moment of mutual understanding between teacher and disciple) Don't think wildly, don't divine the mysterious secrets.' The Privy Councilor Xu Gong Shichuan (Xu Gong Shichuan: name of a person) once asked three questions, and the Master answered each with a verse. Xu Gong asked, 'Zen Master Dongshan (Dongshan: name of a Zen master) said: 'Intending to use the mind to learn the profound Zen, it's like going west but heading east.' (Intending to use the mind to learn the profound Zen, it's like going west but heading east: wanting to use the mind to learn the profound Zen, it's like going west but heading east, a metaphor for the inability to reach the truth through thought) All activities throughout the twelve hours, aren't they all from the intending mind? How do you distinguish at this point?' The Master replied, 'Intending to use'

心意學玄宗。妙用縱橫觸處涌。捩轉個中關棙子。休論南北與西東。問。維摩經云。佛以一音演說法。或有怖畏。或斷疑者。答曰。或有怖畏或斷疑。雙明一句絕針錐。於斯切莫生忻猒。覿面還須眼似眉間。維摩經云。眾生病故我病。即今他人病時。為什麼自己卻不病。答曰。眾生病故維摩病。妙見全提越我人。既了病源無個事。何如出現宰官身。龍圖蔣公宣卿。亦從之問道。師居禾山十年。遷豫章云巖。建炎三年三月己酉示寂。壽五十有七。臘三十八。火余齒舌不燼。舍利五色。塔于寺之南天臺。師貌清悴。而悟門超徹。踐履高妙。圓悟禪師稱其縱談。雷震波駭。辨才出沒。電閃星飛。而性理淵源。極為奧妙。真全才也。世以為礭論云。

文殊道禪師

禪師諱心道。眉州丹棱徐氏子。出家。三十得度。游成都從師。受唯識論。研覃者十年。自以為至。一日同門者詰之曰。三界唯心。萬法唯識。今目前森然。心識安布。師茫然不知所對。盡棄所學去。而之襄陽。依谷隱顯禪師參扣者又十年。亦自以為至。周流江淮間。抵舒州太平。夜聽佛鑒勤禪師小參舉趙州庭柏話。至覺鐵觜云先師無此語莫謗先師好。大疑之。又盡棄其所學。專以禪寂為事。一夕料理前語。豁如夢覺。亟趨丈室。勤望而可之。即分半座。

【現代漢語翻譯】現代漢語譯本心意學玄宗（佛教宗派名）。其妙用縱橫，觸處涌現。能夠捩轉其中的關鍵之處，就無需討論南北西東的方位了。問：維摩經（佛教經典）中說，佛以一音說法，有人因此感到怖畏，有人因此斷除疑惑。這是什麼意思？答：『或有怖畏或斷疑』，這兩者同時說明，一句真言絕無破綻。對此切莫產生喜歡或厭惡的情緒，要像眉毛與眼睛一樣，直接面對真相。維摩經中說，『眾生病故我病』。那麼現在他人患病時，為什麼自己卻沒有生病呢？答：『眾生病故維摩病』，這是完全提煉了妙見的境界，超越了你我之分。既然瞭解了疾病的根源，就沒有什麼大不了的事情了，不如化現為宰官之身，普度眾生。龍圖蔣公宣卿也曾向他問道。禪師在禾山住了十年，後來遷到豫章云巖。建炎三年三月己酉日圓寂，享年五十七歲，僧臘三十八年。火化后牙齒和舌頭沒有燒盡，舍利呈現五種顏色，塔建在寺廟南面的天臺。禪師相貌清瘦，但悟性超凡，修行高妙。圓悟禪師稱讚他縱論時，如雷霆震動，波濤洶涌；辯才無礙時，如電光閃爍，星辰飛舞。而且他對性理的理解極為奧妙，真是一位全才。世人認為他著有《礭論》。文殊道禪師禪師法名心道，是眉州丹棱人徐氏之子。出家后，三十歲時正式受戒。他遊歷成都，跟隨老師學習，接受唯識論（佛教宗派，強調萬法唯識）的教義，研究了十年，自認為已經掌握了精髓。一天，一位同門師兄弟詰問他說：『三界唯心，萬法唯識，現在眼前的森羅萬象，心識又安放在哪裡呢？』禪師茫然不知如何回答，於是放棄了所有學過的知識，前往襄陽，依止谷隱顯禪師參禪問道，又是十年，也自認為已經達到了很高的境界。他周遊江淮一帶，到達舒州太平，晚上聽佛鑒勤禪師小參時，舉了趙州庭前柏樹的公案，聽到覺鐵觜說『先師沒有說過這樣的話，不要誹謗先師』，心中產生了極大的疑惑。於是再次放棄了所有學過的知識，專心致志地禪修。一天晚上，他理清了之前的疑惑，如同從夢中醒來一般，立刻前往方丈室，勤禪師認可了他的領悟，並分給他半個座位。

【English Translation】 English version The Mind-Intent School studies the profound mysteries. Its wondrous functions surge forth everywhere. If one can twist the key point within, there's no need to discuss the directions of north, south, west, or east. Question: The Vimalakirti Sutra (a Buddhist scripture) says, 'The Buddha expounds the Dharma with one sound, and some are frightened, while others have their doubts dispelled.' What does this mean? Answer: 'Some are frightened, while others have their doubts dispelled'—these two are simultaneously clarified, and a single true statement is flawless. Do not develop feelings of liking or disliking towards this; one must face the truth directly, like eyebrows and eyes. The Vimalakirti Sutra says, 'Because sentient beings are sick, therefore I am sick.' So why is it that when others are sick now, I am not sick myself? Answer: 'Because sentient beings are sick, therefore Vimalakirti is sick'—this is the complete extraction of the wondrous view, transcending the distinction between you and me. Since the source of the illness is understood, there is nothing to worry about; it is better to manifest as the body of a high official to deliver all beings. Longtu Jiang Gong Xuanqing also asked him questions. The Chan Master lived at Heshan for ten years, then moved to Yunyan in Yuzhang. He passed away on the day of Jiyou in the third month of the Jianyan era, at the age of fifty-seven, with thirty-eight years as a monk. After cremation, his teeth and tongue were not burned, and the relics appeared in five colors. The pagoda was built on Tiantai Mountain south of the temple. The Chan Master had a thin and clear appearance, but his enlightenment was extraordinary, and his practice was profound. Chan Master Yuanwu praised him, saying that when he spoke freely, it was like thunder shaking and waves surging; when his eloquence flowed, it was like lightning flashing and stars flying. Moreover, his understanding of the principles of nature was extremely profound; he was truly a man of complete talent. The world believes that he wrote the 'Que Lun'. Chan Master Wenshu Daoxin The Chan Master's Dharma name was Xindao, and he was the son of the Xu family of Danleng in Meizhou. After leaving home, he was fully ordained at the age of thirty. He traveled to Chengdu to study with a teacher, accepting the teachings of the Vijnanavada (a Buddhist school emphasizing that all phenomena are mind-only), and studied for ten years, believing that he had mastered the essence. One day, a fellow disciple questioned him, saying, 'The three realms are mind-only, and all phenomena are consciousness-only. Now, where are the myriad phenomena before our eyes placed in the mind-consciousness?' The Chan Master was at a loss for words, so he abandoned all that he had learned and went to Xiangyang, relying on Chan Master Guyin Xian to study Chan and ask questions for another ten years, also believing that he had reached a high level. He traveled around the Jianghuai area and arrived at Taiping in Shuzhou. One night, while listening to Chan Master Fojian Qin's small assembly, he cited the case of the cypress tree in front of the Zhao Zhou courtyard. When he heard Jue Tiesui say, 'The former teacher did not say such a thing; do not slander the former teacher,' he felt great doubt in his heart. So he abandoned all that he had learned again and devoted himself to Chan meditation. One night, he cleared up his previous doubts, as if waking up from a dream, and immediately went to the abbot's room. Chan Master Qin recognized his understanding and shared half of his seat with him.

命以法施來者。政和二年。襄陽守游定夫以禮致師。開法天寧萬壽。遷大別山。宣和初。徙鼎州文殊。會有詔。更釋氏名。上堂曰。祖意西來事。今朝特地新。昔時比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以欲識佛性義。當觀時節因緣。且道即今是什麼時節。毗盧遮那頂戴花冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯循時儀。一人既爾。眾人亦然。大家成立叢林。喜得群仙。聚會共酌。迷仙酎同。唱步虛詞。或看靈寶度人經。或說長生不死樂。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步便到大羅天上。退一步卻入九幽城中。且道不進不退又作么生。直饒羽化三清路。終是輪迴一幻身。越明年。有旨復僧。上堂曰。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大抵興衰各有時。我佛預讖。法當有難。較量年代。適在此時。僧改俗形。佛更名字。妄生邪解。𠜂削教乘。鐃鈸停音。缽盂添足。賴我皇帝陛下聖德欽明。不忘佛囑。邇乃特頒明詔。賜僧尼重新削髮。實謂寒灰再焰。枯木重榮。不離俗形而作僧形。不出魔界而入佛界。重鳴法鼓。再整頹綱。迷仙酎化為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南問訊

【現代漢語翻譯】現代漢語譯本以法施來接引來者。政和二年（1112年），襄陽太守游定夫以禮聘請這位禪師，在天寧萬壽寺開壇說法。后遷往大別山。宣和初年，移居鼎州文殊寺。適逢朝廷下詔，更改僧人的稱謂。禪師上堂開示說：『祖師西來傳法的真意，今天煥然一新。從前是比丘的形象，如今卻裝扮成老君的模樣。身披銀灰色鶴氅，頭戴芭蕉葉頭巾。本是林泉間無所事事的閑客，兩次蒙受皇上的恩典。所以想要認識佛性的真義，應當觀察時節因緣。那麼請問，現在是什麼時節？』『毗盧遮那佛（Vairocana，報身佛）頭戴花冠，是爲了顯現真諦中也有世俗的一面。文殊菩薩（Manjusri）像個老叟一樣身披鶴氅，也是爲了順應時下的風尚。一個人如此，眾人也一樣。大家成立叢林，歡喜地與群仙聚會，一同品嚐迷仙酎（一種酒）。吟唱步虛詞（道教的經文），或者閱讀靈寶度人經（道教的經典），或者談論長生不死的快樂。在月光下彈琴，指尖發出太古的聲音；在屋前擺開棋局，精妙的棋著超出神機的預料。進一步便到達大羅天上（道教的最高境界），退一步卻進入九幽城中（地獄）。那麼請問，不進不退又該如何？』『即使羽化登仙，到達三清的境界，終究還是輪迴中的虛幻之身。』第二年，朝廷下旨恢復僧人的身份。禪師上堂開示說：『不再穿僧人的田衣，而穿上道士的羽衣，老君的形象也頗為相宜。一年半的時間裡，閒來無事地思考，大抵興盛和衰敗各有其時。』『我佛早有預言，佛法應當有難，推算年代，恰好就在此時。僧人改變了俗家的形象，佛也更改了名字。胡亂地產生邪見，削弱佛教的教義。停止敲打鐃鈸，缽盂上又添了足。幸賴我皇帝陛下聖德英明，不忘佛的囑託，近日特頒明詔，賜予僧尼重新剃度。這真是寒灰復燃，枯木重榮。不離開俗家的形象而作僧人的事情，不走出魔的境界而進入佛的境界。重新敲響法鼓，再次整頓頹廢的綱紀。將迷仙酎化為甘露瓊漿，將步虛詞翻唱成還鄉的曲子。放下銀木簡（道士的法器），拿起尼師壇（僧人的坐具）。昨天還稽首擎拳（道教的禮儀），今天就合掌問訊（佛教的禮儀）。』

【English Translation】 English version To receive those who come with the Dharma. In the second year of Zhenghe (1112), You Dingfu, the prefect of Xiangyang, respectfully invited the master to open the Dharma at Tianning Wanshou Temple. Later, he moved to Dabie Mountain. In the early years of Xuanhe, he moved to Manjusri Temple in Dingzhou. At that time, there was an imperial edict to change the names of the monks. The Zen master ascended the hall and said: 'The meaning of the Patriarch's coming from the West is especially new today. In the past, it was the appearance of a Bhikkhu, but now it is the shape of Laozi. Wearing a silver-gray crane cloak and a banana leaf turban. A leisurely guest in the forest and spring, receiving the emperor's grace twice. Therefore, if you want to know the meaning of Buddha-nature, you should observe the causes and conditions of the times. So, what time is it now?' 'Vairocana (the Sambhogakaya Buddha) wears a flower crown to show that there is also a secular side in the truth. Manjusri Bodhisattva, like an old man wearing a crane cloak, also wants to follow the current fashion. One person is like this, and everyone is the same. Everyone establishes a Sangharama, happily gathering with the immortals, drinking Mixian wine (a kind of wine) together. Chanting Buxu verses (Taoist scriptures), or reading the Lingbao Duren Sutra (Taoist classics), or talking about the joy of immortality. Playing the qin under the moonlight, the fingertips emit the sound of ancient times; setting up a chess game in front of the house, the wonderful chess moves exceed the expectations of divine calculation. One step further, you will reach the Daluo Heaven (the highest realm of Taoism), but one step back, you will enter the Nine Nether Cities (hell). So, what should you do if you don't advance or retreat?' 'Even if you ascend to immortality and reach the realm of the Three Pure Ones, you are still a illusory body in reincarnation.' The following year, the imperial court issued an edict to restore the status of monks. The Zen master ascended the hall and said: 'No longer wearing the monk's kasaya, but wearing the Taoist's feather coat, the image of Laozi is quite suitable. In the year and a half, thinking idly, generally speaking, prosperity and decline have their own times.' 'My Buddha had predicted that the Dharma should have difficulties, and calculating the years, it is just at this time. Monks changed their secular appearance, and Buddhas also changed their names. Randomly generating evil views, weakening the teachings of Buddhism. Stopping the beating of cymbals, adding feet to the alms bowl. Fortunately, my emperor is wise and virtuous, not forgetting the Buddha's instructions, and recently issued a clear edict, granting monks and nuns to shave their heads again. This is truly cold ashes rekindled, and withered trees regained their glory. Doing the work of a monk without leaving the secular form, entering the realm of the Buddha without leaving the realm of demons. Re-sounding the Dharma drum, re-organizing the decadent discipline. Transforming Mixian wine into nectar and jade syrup, turning Buxu verses into homecoming tunes. Putting down the silver wooden tablet (Taoist instrument), picking up the Nisidan (monk's seat). Yesterday, I bowed and held my fists (Taoist etiquette), and today I put my palms together and greet (Buddhist etiquette).'

。只改舊時相。不改舊時人。且道舊時人與今時人。是一是二。良久云。春風也解嫌狼籍。吹盡當年道教灰。師于偈頌。尤為精粹。衲子雅傳之。其趙州勘婆因緣頌曰。三月春光上國游。祥雲瑞氣𤨏龍樓。親從宣德門前過。更問行人覓汴州。疏山咸通已前法身因緣頌曰。咸通已后咸通前。法身向上法身邊。一對枯樁門外立。千古萬古摩青天。法身該一切。莫向凈瓶邊。若不同床睡。焉知被底穿。建炎三年春。頌臨濟入滅囑三聖正法眼因緣。示其徒曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古時人皆忘傳。不信但看后三月。時逆賊鐘相作難。其徒欲奉師南奔者。師曰。學道所以了生死也。何死之避。以是春三月三日。遇害。壽七十有二。臘四十二。塔于文殊之五髺峰。師之接物機用。得大自在。雖老且病。退處東堂。有問道者。臥而與之言。曾無倦色。三坐道場皆小剎。老屋數楹。僅芘風雨。土爐紙帳。四壁蕭然。處之裕如也。其徒不過數十輩。然皆一時祖室楝干者。以故師之名稱焯焯。為佛鑒克家子云。

法輪端禪師

禪師諱應端。南昌余氏子。依化度寺善月落髮為大僧。初游廬山圓通。以般若夙熏。談禪袞袞。老衲多敬異之。頗自以為至。及會宗叔僧智嶼者折困之。俾令實參。繇是走歸宗。依真凈禪師

【現代漢語翻譯】只改變了舊時的景象，卻沒有改變舊時的人。那麼，舊時的人和現在的人，究竟是同一個還是兩個不同的呢？（停頓良久）春風也懂得嫌棄這片狼藉，吹盡了當年道教的灰燼。老師對於偈頌，尤其精妙純粹，僧人們都雅正地傳誦它。其中，趙州勘婆（zhàozhōu kānpó，趙州禪師勘驗老婦）的因緣頌說：『三月春光，來到京城遊玩，吉祥的雲彩和美好的氣息籠罩著華麗的宮殿。親自從宣德門前經過，還要問路人尋找汴州。』疏山咸通（shūshān xiántōng，疏山禪師在咸通年間）以前法身因緣頌說：『咸通之後，咸通之前，法身向上，法身旁邊。一對枯樹樁立在門外，千古萬古，高聳入雲。法身涵蓋一切，不要在凈瓶邊尋找。如果不同床共枕，怎能知道被子哪裡破了？』建炎三年春天，頌揚臨濟（línjì，禪宗大師）入滅時囑託三聖（sānshèng，人名）正法眼（zhèngfǎyǎn，佛法正宗）的因緣，告誡他的弟子說：『正法眼藏，瞎驢滅絕，臨濟何曾說過這樣的話？現在和過去的人都忘記了傳揚，不相信的話，看看三個月后。』當時逆賊鐘相（zhōngxiàng，人名）作亂，他的弟子想護送老師向南逃奔，老師說：『學道是爲了了脫生死，為什麼要逃避死亡？』因此在春季三月初三，遇害。享年七十二歲，僧臘四十二年。塔葬在文殊（wénshū，菩薩名）的五髻峰。老師接引眾生的機鋒妙用，得到了大自在。即使年老體弱，退居東堂，有來問道的人，他躺著和他們交談，從沒有厭倦的神色。三次住持道場，都是小寺廟，幾間老屋，僅僅能夠遮蔽風雨，土爐紙帳，四壁空空蕩蕩，他卻處之泰然。他的弟子不過幾十人，然而都是一時祖師級別的棟樑之才。因此老師的名稱非常顯赫，被佛鑒（fójiàn，禪宗大師）稱為克家的兒子。

法輪端禪師（fǎlún duān chánshī）

禪師法名應端（yìngduān），是南昌余氏的兒子。依從化度寺的善月（shànyuè）剃度出家為僧。起初遊歷廬山圓通（lúshān yúntōng），因為前世般若（bōrě，智慧）的熏習，談論禪理滔滔不絕，老僧們大多敬佩他，認為他與衆不同。他自己也頗為自得。等到遇到宗叔僧智嶼（zōngshū sēngzhìyǔ）挫敗了他，讓他切實參禪，於是就前往歸宗（guīzōng），依止真凈禪師（zhēnjìng chánshī）。

【English Translation】 Only the old scenery has changed, but the old people have not. Then, are the old people and the present people the same or two different entities? (Pauses for a long time) The spring breeze also disdains this mess, blowing away the ashes of Taoism from that year. The master's verses are especially exquisite and pure, and the monks elegantly transmit them. Among them, the verse on the cause and condition of Zhaozhou's Examination of the Old Woman (zhaozhou kanpo, Zen Master Zhaozhou examining an old woman) says: 'In the spring light of March, I travel to the capital, auspicious clouds and auspicious air shroud the magnificent palace. Having personally passed through the Xuande Gate, I still ask passersby for the way to Bianzhou.' The verse on the cause and condition of the Dharmakaya before Xiantong (shushan xiantong, Zen Master Shushan in the Xiantong era) says: 'After Xiantong, before Xiantong, the Dharmakaya upwards, the Dharmakaya beside. A pair of withered tree stumps stand outside the gate, towering into the blue sky for thousands of ages. The Dharmakaya encompasses everything, do not seek it by the clean vase. If you do not sleep in the same bed, how can you know where the quilt is torn?' In the spring of the third year of Jianyan, he praised the cause and condition of Linji's (linji, a Zen master) passing away and entrusting the Zhengfayan (zhengfayan, the orthodox Buddhist Dharma) to Sansheng (sansheng, a person's name), admonishing his disciples: 'The treasury of the Zhengfayan, the blind donkey is destroyed, when did Linji ever say such a thing? People of the present and the past have forgotten to transmit it, if you do not believe it, look after three months.' At that time, the rebel Zhong Xiang (zhongxiang, a person's name) was causing trouble, and his disciples wanted to escort the master to flee south, but the master said: 'Studying the Way is to end birth and death, why avoid death?' Therefore, on the third day of the third month of spring, he was killed. He lived to be seventy-two years old, with forty-two years as a monk. His pagoda was buried on the Five-Crested Peak of Manjusri (wenhsu, a Bodhisattva). The master's skillful use of opportunities to guide sentient beings attained great freedom. Even when old and weak, retreating to the East Hall, when people came to ask questions, he would lie down and talk to them, never showing any signs of weariness. He presided over the Dharma assembly three times, all in small temples, with a few old houses that could barely shelter from the wind and rain, an earthen stove and paper curtains, and bare walls, yet he remained at ease. His disciples numbered only a few dozen, but they were all pillars of the ancestral halls of the time. Therefore, the master's name was very prominent, and he was called a son who could carry on the family tradition by Fojian (fojian, a Zen master).

Zen Master Falun Duan (falun duan chanshi)

The Zen master's Dharma name was Yingduan (yingduan), and he was the son of the Yu family of Nanchang. He was tonsured as a monk by Shanyue (shanyue) of Huadu Temple. Initially, he traveled to Yuantong (lushan yuantong) on Mount Lu, and because of the karmic influence of Prajna (bore, wisdom) from his previous life, he spoke eloquently about Zen, and the old monks mostly admired him, considering him to be extraordinary. He himself was also quite pleased with himself. When he encountered his uncle, the monk Zhiyu (zongshu sengzhiyu), who thwarted him and made him truly practice Zen, he went to Guizong (guizong) and relied on Zen Master Zhenjing (zhenjing chanshi).

。未幾真凈遷泐潭。而羅漢小南禪師道價鼎盛。往從之。俄而南公化去。師方銳意于道。遽失所從。聞老演大本靈源之道。欲見之。而未能決。即炷臂香。禱于像前。志三老之名而探之。得靈源。時靈源首眾僧于云居。於是造焉。傾心奉事。雖咨參抉擇無間。而義象纏心。未能脫灑。靈源嘗痛劄之。師必引援馬祖百丈機緣及華嚴宗旨為表佐。靈源笑曰。馬祖百丈固錯矣。而華嚴宗旨與個事喜沒交涉。師憤欲他往。因造室請辭。比至門。方揭簾。忽大悟。遍體汗下。靈源見而喜曰。是子識好惡矣。馬祖百丈文殊普賢。幾被汝帶累也。自是投機契會。擊節賞音。若合符契。迨死心禪師出世云巖。靈源遣二三子。往佐之。死心迅機逸辯。雷轟電掃。學者莫敢嬰其鋒。師為侍者。每當機不少讓。至差別因緣洞下語句。靡不迎刃而解。死心撫愛之。異乎等輩。及靈源出世太平遷黃龍。師皆枉焉。去游京浙。歷講肆。學首楞嚴法界觀圓覺肇論。尤䆳于金剛般若。崇寧中。省親南昌。厥父素誦此經。而未喻其旨。因以精義。直注經文之下。俾讀之易曉。學者爭傳之。目為金剛直解。死心知之罵曰。我欲此子荷大法。今乃在三家村裡。說義學邪。師聞而笑曰。以法報親。庸何傷乎。顯謨朱世英守臨川。創昭默堂將迎致靈源。靈源辭以疾

【現代漢語翻譯】現代漢語譯本：不久，真凈禪師遷往泐潭，而羅漢小南禪師的聲望如日中天。禪師前去追隨他。不久，南禪師圓寂，禪師正銳意求道，突然失去了依靠，聽說老演禪師精通大本靈源的道法，想要拜見他，但未能下定決心。於是燃臂香，在佛像前祈禱，寫下三位禪師的名字來占卜，結果得到了靈源禪師。當時靈源禪師在云居山帶領僧眾，於是禪師前往拜訪，傾心侍奉。雖然請教參禪，決斷疑難，沒有間斷，但義理的表象纏繞在心中，未能解脫。靈源禪師曾嚴厲地斥責他，禪師必定引用馬祖、百丈的機緣以及華嚴宗的宗旨來辯解。靈源禪師笑著說：『馬祖、百丈本來就錯了，而華嚴宗的宗旨與這件事毫無關係。』禪師憤恨地想要離開，於是到方丈室請求告辭。等到走到門口，剛掀開簾子，忽然大悟，全身汗如雨下。靈源禪師見到后高興地說：『這個小子知道好壞了。馬祖、百丈、文殊（Manjusri）、普賢（Samantabhadra），幾乎被你連累了。』從此投機相合，擊節讚賞，如同符契相合。等到死心禪師在云巖開法，靈源禪師派遣兩三個弟子，前去輔佐他。死心禪師機鋒迅捷，辯才無礙，如同雷霆閃電，學者沒有人敢於觸犯他的鋒芒。禪師擔任侍者，每當應對機鋒，毫不退讓。至於差別因緣、洞下語句，沒有不能迎刃而解的。死心禪師喜愛他，與其他人不同。等到靈源禪師在太平開法，后又遷往黃龍，禪師都前往輔佐。後來遊歷京城和浙江，學習《首楞嚴經（Surangama Sutra）》、《法界觀（Dharmadhatu Contemplation）》、《圓覺經（Perfect Enlightenment Sutra）》、《肇論（Zhao Lun）》，尤其精通《金剛般若經（Diamond Sutra）》。崇寧年間，回南昌探親。他的父親一向誦讀此經，但不明白其中的旨意，於是用精深的義理，直接註釋在經文之下，使他讀起來容易明白。學者們爭相傳抄，稱之為《金剛直解》。死心禪師知道后罵道：『我想要這個小子承擔大法，現在卻在三家村裡，講說義學邪說！』禪師聽了笑著說：『用佛法來報答親恩，有什麼妨礙呢？』顯謨朱世英擔任臨川太守，建立昭默堂，將要迎接靈源禪師，靈源禪師以生病為理由推辭了。

【English Translation】 English version: Not long after, Chan Master Zhenjing moved to Letan, while Chan Master Luohan Xiaonan's reputation was at its peak. The Chan Master went to follow him. Soon after, Chan Master Nan passed away. The Chan Master, who was intently seeking the Way, suddenly lost his reliance. He heard that Chan Master Laoyan was proficient in the Dharma of Dabben Lingyuan, and wanted to meet him, but could not make up his mind. Thereupon, he burned incense on his arm and prayed before the Buddha image, writing down the names of three Chan Masters to divine, and obtained Lingyuan. At that time, Chan Master Lingyuan was leading the Sangha at Yunju Mountain, so the Chan Master went to visit him, wholeheartedly serving him. Although he consulted and resolved doubts without interruption, the appearance of righteousness entangled his mind, and he could not break free. Chan Master Lingyuan once severely rebuked him, and the Chan Master would invariably cite the opportunities of Mazu (Baso) and Baizhang (Hyakujo) and the tenets of the Huayan (Kegon) school to defend himself. Chan Master Lingyuan smiled and said, 'Mazu and Baizhang were originally wrong, and the tenets of the Huayan school have nothing to do with this matter.' The Chan Master resentfully wanted to leave, so he went to the abbot's room to request leave. When he reached the door and lifted the curtain, he suddenly had a great enlightenment, and his whole body was covered in sweat. Chan Master Lingyuan saw this and happily said, 'This boy knows good and bad. Mazu, Baizhang, Manjusri (Manjusri), and Samantabhadra (Samantabhadra) were almost implicated by you.' From then on, they were in perfect accord, appreciating each other's talents, like matching tallies. When Chan Master Sixin established the Dharma at Yunyan, Chan Master Lingyuan sent two or three disciples to assist him. Chan Master Sixin's wit was swift and his eloquence was unhindered, like thunder and lightning, and no scholar dared to confront his sharpness. The Chan Master served as an attendant, and whenever he responded to the occasion, he did not yield in the slightest. As for the differentiated conditions and the sayings of the Caodong (Soto) school, there was nothing that he could not solve with ease. Chan Master Sixin loved him, unlike others. When Chan Master Lingyuan established the Dharma at Taiping and later moved to Huanglong, the Chan Master went to assist him. Later, he traveled to the capital and Zhejiang, studying the Surangama Sutra (Surangama Sutra), Dharmadhatu Contemplation (Dharmadhatu Contemplation), Perfect Enlightenment Sutra (Perfect Enlightenment Sutra), and Zhao Lun (Zhao Lun), and was especially proficient in the Diamond Sutra (Diamond Sutra). During the Chongning era, he returned to Nanchang to visit his relatives. His father had always recited this sutra, but did not understand its meaning, so he used profound principles to directly annotate the sutra, making it easy for him to understand. Scholars competed to copy it, calling it the 'Direct Explanation of the Diamond Sutra'. Chan Master Sixin, upon learning of this, scolded, 'I wanted this boy to bear the great Dharma, but now he is in a small village, speaking of doctrinal heresies!' The Chan Master heard this and smiled, saying, 'What harm is there in repaying parental kindness with the Dharma?' Xianmo Zhu Shiying served as the prefect of Linchuan and built the Zhaomo Hall, intending to welcome Chan Master Lingyuan, but Chan Master Lingyuan declined on the grounds of illness.

。舉師代行。朱亦雅聞師名。虛明水以遲其來。師廉知謝曰。若以道相期則可。今爾乃世諦求我矣。請從此辭。世英欽嘆不已。大觀中。洪師。范伯履請任雙嶺。師宵遁他境。久之歸云巖。首眾分座。以法施學者。政和末。大師張司成請出世百丈嗣法靈源。僧問。如何是賓中賓。師云。芒鞋竹杖走紅塵。問。如何是賓中主。師云。十字街頭逢上祖。問。如何是主中賓。師云。御馬金鞭混四民。問。如何是主中主。師云。金門誰敢抬眸覷。問。賓主既蒙師指示。向上宗乘事若何。師云。昨夜霜風颳地寒。老猿嶺上啼殘月。僧請益大隨劫火洞然因緣。師以頌答曰。六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閒事。引得遊人不肯回。壞不壞。隨不隨。徒將聞見強針錐。太湖三萬六千頃。月在波心說向誰。閱六年退居西庵。宣和中。樞密郭公三益帥豫章。與徐公師川合謀。欲師促席論道。以觀音致請。師力辭。至三返。不得已。赴之。州人以二公之意。盛飾香輿鐃鼓。江津候迎。師聞之。即由間道。入據丈室。而人輿知者。衲子翔集。至數千指。二公每過從。必以微言。相滯彌日。稍遷上藍。建炎初。郭鎮長沙。再遷南嶽之法輪。三年六月十一日。檀越至。升座。食罷。會大眾茶。客退。徐入方丈。令侍者遍告有眾。吾且

游矣。侍者承命。眾未及至。師聳身趺坐。湛然而化。幻住六十有一。僧臘四十二。師性和易。以慈攝物。不事邊幅。得樂說無礙辯才。每患學者不善致問。必自激以啟疑。至會心處。亹亹多忘𥨊食。不畜余貲。寺任一𢌿執事者。每得人則歲粗給。否則米鹽屢空。人或以是少之。師曰。我之所任。佛祖任也。彼屑屑然錙銖是計。顧與流俗何異哉。后二年。門弟子奉靈骨舍利。塔于百丈之大雄峰。

贊曰。昔張司成師豫章。命秀峰出世泐潭。草堂開法黃龍。端公出世百丈。是三人蓋一時眾中巉巉露頭角者也。及司成歸見廟堂諸公。首言出補獲三大士出世。或問。三大士謂誰。張以其名答之。厥後諸公求外補。必以南州為請。蓋欲面見所謂三大士者。故徐郭二樞相。于百丈也眷眷如此。鳴呼賢者不出世。抑可謂無賢哉。蓋知賢而後為賢。吾道濱茲叔世。釋子不勵行。外護不䘏賢。世與道交相喪矣。悲夫。

黃龍逢禪師

禪師名德逢。豫章靖安胡氏子。生而庵眉穎異。不為童戲。不肯混俗。去依上籃晉禪師。十七得度。受滿分戒。晉名重當世。學兼內外。師奉巾匜。頗領其要。辭之泐潭。見干禪師。參扣久之。游吳中歷講肆。博貫諸部。宿師爭下之。嘗竊嘆曰。出家當究竟死生大事。奚空言之滯哉。時靈

【現代漢語翻譯】現代漢語譯本：他離開了。侍者遵照他的命令。眾人還未趕到，法師就挺直身體，結跏趺坐，安詳地圓寂了。幻住寺的住持生涯共六十一年，僧侶生涯四十二年。法師性格溫和，用慈悲之心對待萬物，不拘小節。他精通樂說無礙辯才（指說法時能隨機應變，沒有阻礙的才能）。他常常擔心學人不善於提問，總是主動激發他們提出疑問。一旦到了會心之處，就滔滔不絕，甚至忘記吃飯。他不積攢多餘的錢財，寺院裡任何一個負責具體事務的人，如果能找到合適的人選，每年就大致供給他們所需，否則米和鹽常常匱乏。有人因此輕視他，法師說：『我所任用的，是佛祖所任用的。』那些斤斤計較、錙銖必較的人，和世俗之人又有什麼區別呢？兩年後，門下弟子將他的靈骨舍利，建塔于百丈山的大雄峰。

讚語說：過去張司成（張九成）在豫章，讓秀峰禪師在泐潭寺開法，草堂禪師在黃龍寺開法，端公禪師在百丈寺開法。這三個人都是當時僧眾中出類拔萃的人物。等到張司成回去拜見朝廷的各位大臣，首先說朝廷補充官員，得到了三大士出世。有人問：『三大士指的是誰？』張司成用他們的名字回答。此後各位大臣請求外放官職，必定以南州為首選，大概是想親眼見見所謂的三大士。所以徐樞相（徐俯）、郭樞相（郭知章）對百丈寺如此關懷。唉，賢者不出現於世，難道可以說沒有賢者嗎？大概是知道了賢者才能成為賢者。我們的佛道正面臨衰敗的時代，出家人不努力修行，外護之人不憐惜賢才，世俗和佛道互相喪失了。可悲啊。

黃龍逢禪師

禪師名德逢，是豫章靖安胡氏的兒子。他生來眉毛和額頭就與衆不同，不玩兒童遊戲，不肯與世俗同流合污。他去依止上籃晉禪師。十七歲時剃度出家，受了具足戒。晉禪師在當時名聲很大，學識兼通內外。德逢禪師侍奉他，頗能領會其中的要領。後來他告別晉禪師，前往泐潭寺，拜見干禪師，參禪請教了很久。之後他遊歷吳中，遍覽各處講堂，廣泛通曉各部經典。各處寺院都爭相邀請他。他曾經感嘆道：『出家應當徹底了悟生死大事，怎麼能空談理論而停滯不前呢？』當時靈

【English Translation】 English version: He departed. The attendant obeyed his command. Before the assembly could arrive, the master straightened his body, sat in the lotus position, and peacefully passed away. He had been the abbot of Huanzhu Temple for sixty-one years and a monk for forty-two years. The master was gentle in nature, treating all beings with compassion, and was unconcerned with trivial matters. He was proficient in unobstructed eloquence (referring to the ability to preach with adaptability and without hindrance). He often worried that students were not good at asking questions, so he would always actively encourage them to raise doubts. Once they reached a point of mutual understanding, he would speak eloquently, even forgetting to eat. He did not accumulate surplus wealth. Any person in the temple responsible for specific affairs, if a suitable candidate could be found, would be provided with their needs each year; otherwise, rice and salt would often be scarce. Some people therefore looked down on him, but the master said, 'What I entrust is what the Buddhas and Patriarchs entrust.' Those who are meticulous and calculate every penny, how are they different from worldly people? Two years later, his disciples built a stupa for his relics on the Great Hero Peak of Baizhang Mountain.

The eulogy says: In the past, Zhang Sicheng (Zhang Jiucheng) in Yuzhang, had Xiufeng Chan Master open the Dharma at Letan Temple, Caotang Chan Master open the Dharma at Huanglong Temple, and Duangong Chan Master open the Dharma at Baizhang Temple. These three were outstanding figures among the monks of that time. When Zhang Sicheng returned to see the various ministers of the court, he first said that the court had supplemented officials and obtained the emergence of three great scholars. Someone asked, 'Who are the three great scholars?' Zhang Sicheng answered with their names. Thereafter, the ministers requested to be sent to Southern Prefecture, probably wanting to see the so-called three great scholars in person. Therefore, Xu Shuxiang (Xu Fu) and Guo Shuxiang (Guo Zhizhang) were so concerned about Baizhang Temple. Alas, if the virtuous do not appear in the world, can it be said that there are no virtuous people? It is probably that knowing the virtuous is what makes one virtuous. Our Buddhist path is facing a declining era, monks do not strive to practice, and external protectors do not cherish the virtuous. The world and the Buddhist path are mutually losing each other. How sad!

Huanglong Feng Chan Master

The Chan Master's name was Defeng, and he was the son of the Hu family of Jing'an, Yuzhang. He was born with extraordinary eyebrows and forehead, did not play children's games, and refused to conform to the world. He went to rely on Chan Master Jin of Shanglan Temple. At the age of seventeen, he was ordained and received the full precepts. Chan Master Jin was highly renowned at the time, with knowledge of both internal and external matters. Chan Master Defeng served him and was able to grasp the essentials. Later, he bid farewell to Chan Master Jin and went to Letan Temple to see Chan Master Gan, where he practiced Chan and asked for instruction for a long time. After that, he traveled to Wuzhong, visited various lecture halls, and widely understood various scriptures. Temples everywhere competed to invite him. He once sighed, 'Becoming a monk should be about thoroughly understanding the great matter of life and death. How can we be stuck in empty talk and stagnate?' At that time, Ling

源禪師出世龍舒。名壓叢林。趨往依之。師恃慧辯。與之爭鋒。不少下。靈源曰。禪止於口吻邪。師默而負墮。痛自韜晦。久之發明己見。於是不動神色。而鯤化鵬博。蓋天匝地。靈源深可之。英聲藉藉。著叢林間。及靈源遷席黃龍。師侍行。因與死心禪師激昂遊戲。死心稱之。以為類己。其後楷禪師弘法東都天寧。適師至。命居第一座。分席接衲。未幾楷得罪投臨淄。臨淄守虛天寧以致師。楷亦以偈招之。略曰。勿謂皇都留便住。也應飛錫向東來。將命者至。師宵遁南歸。庵新吳山中。政和初。出世云巖。唱靈源之道。宗風盛行。六年有旨。移餘杭中天竺。以疾固辭。宣和初。江西帥徐任道請居天寧。閱三年。尚書胡少汲遷任黃龍。時黃龍自老南晦堂靈源死心三世授道。天下目為法窟。師以曾孫繼席。叢林至今稱之。以為能世其家者。僧問。人天普集。龍象交參。學人上來請師說法。師曰。枯木無橫枝。鳥來難措足。進云。一音才剖人皆委。五湖衲子盡沾恩。師云。一句截流。萬機𥨊削。進云。錦上添花即不問。毛吞巨海事如何。師云。阇黎在里許。進云。信手拈來總是禪。鐵牛路破趙州關。師云。且緩緩。進云。古德道。二破不成一。一法鎮長存。如何二破不成一。師云。逢上座到這裡卻不知。進云。如何一法鎮

【現代漢語翻譯】現代漢語譯本源禪師在龍舒開創道場，聲名遠播，壓倒了其他寺院。一位禪師前去依止他，憑藉自己的智慧和辯才，與靈源禪師爭論不休，毫不退讓。靈源禪師問道：『禪只在于口頭上的爭辯嗎？』那位禪師沉默不語，感到慚愧，於是收斂鋒芒，潛心修行。很久之後，他終於領悟了自己的見解，從此喜怒不形於色，像鯤鵬一樣展翅高飛，覆蓋天地。靈源禪師非常認可他，他的英名也因此傳遍了叢林。後來，靈源禪師遷往黃龍寺擔任住持，這位禪師跟隨前往。他曾與死心禪師激烈辯論，互相切磋，死心禪師稱讚他，認為他像自己一樣。之後，楷禪師在東都天寧寺弘揚佛法，恰逢這位禪師來到，楷禪師便讓他擔任第一座，分座接引僧眾。不久，楷禪師獲罪被流放到臨淄，臨淄太守想讓這位禪師來主持天寧寺，楷禪師也寫了一首偈語來邀請他，大意是：『不要以為在皇都留下就很安穩，你也應該飛錫杖向東而來。』當朝廷的使者到來時，這位禪師連夜逃回南方，在新吳山中結廬而居。政和初年，他出任云巖寺住持，宣揚靈源禪師的禪法，宗風非常興盛。六年，朝廷下旨，讓他移居餘杭中天竺寺，他以生病為由堅決推辭。宣和初年，江西安撫使徐任道請他主持天寧寺。過了三年，尚書胡少汲調任黃龍寺，當時黃龍寺自老南、晦堂、靈源、死心四代相傳，被天下人視為禪宗的聖地。這位禪師作為靈源禪師的曾孫來繼承住持之位，叢林至今都稱讚他，認為他能夠繼承家風。一位僧人問道：『人天大眾普集於此，龍象之才濟濟一堂，學人前來請教師父說法。』禪師說：『枯木沒有橫生的枝條，鳥兒來了也難以落腳。』僧人進一步問道：『您的一音才剛剛開始，人們就都明白了，五湖四海的僧人都沾受您的恩澤。』禪師說：『一句截斷了水流，所有的機巧都消失了。』僧人進一步問道：『錦上添花的事情暫且不問，毛髮吞下大海的事情又該如何呢？』禪師說：『你就在這裡面。』僧人進一步問道：『信手拈來都是禪，鐵牛衝破了趙州關。』禪師說：『且慢慢來。』僧人進一步問道：『古人說，二破不能成為一，一法永遠存在，如何理解二破不能成為一呢？』禪師說：『遇到上座你，到了這裡卻不知道。』僧人進一步問道：『如何理解一法永遠存在呢？』 English version Zen Master Yuan established his monastery in Longshu, and his reputation spread far and wide, overshadowing other temples. A Zen monk went to rely on him, relying on his own wisdom and eloquence, arguing with Zen Master Lingyuan endlessly, without yielding. Zen Master Lingyuan asked: 'Is Zen only in verbal debate?' That Zen monk was silent, feeling ashamed, so he restrained his sharpness and concentrated on cultivation. After a long time, he finally realized his own views, and from then on, his emotions were not revealed, like a Kunpeng spreading its wings and covering the sky. Zen Master Lingyuan highly recognized him, and his fame spread throughout the monasteries. Later, when Zen Master Lingyuan moved to Huanglong Temple to serve as abbot, this Zen monk followed. He had intense debates with Zen Master Sixin, exchanging ideas, and Zen Master Sixin praised him, thinking he was like himself. Later, Zen Master Kai promoted Buddhism in Tianning Temple in Dongdu, and it happened that this Zen monk came, so Zen Master Kai let him serve as the first seat, sharing the seat to receive monks. Soon, Zen Master Kai was convicted and exiled to Linzi, and the governor of Linzi wanted this Zen monk to preside over Tianning Temple. Zen Master Kai also wrote a verse to invite him, the general idea being: 'Don't think that staying in the imperial capital is stable, you should also fly your tin staff to the east.' When the court envoy arrived, this Zen monk fled back to the south overnight and built a hut in Xinwu Mountain. In the early years of Zhenghe, he became the abbot of Yunyan Temple, promoting Zen Master Lingyuan's Zen teachings, and the sect's style flourished. In the sixth year, the court issued an edict, asking him to move to Zhongtianzhu Temple in Yuhang, but he firmly declined on the grounds of illness. In the early years of Xuanhe, Xu Rendao, the Pacification Commissioner of Jiangxi, invited him to preside over Tianning Temple. After three years, Shangshu Hu Shaoji was transferred to Huanglong Temple. At that time, Huanglong Temple had been passed down through four generations from Lao Nan, Huitang, Lingyuan, and Sixin, and was regarded by the world as a sacred place of Zen. This Zen monk, as the great-grandson of Zen Master Lingyuan, inherited the position of abbot, and the monasteries still praise him, thinking that he can inherit the family style. A monk asked: 'The masses of humans and gods are gathered here, and the talents of dragons and elephants are gathered together. Students come to ask the master to speak the Dharma.' The Zen master said: 'The withered tree has no horizontal branches, and it is difficult for birds to land.' The monk further asked: 'Your one sound has just begun, and people understand it, and monks from all over the world receive your grace.' The Zen master said: 'One sentence cuts off the flow of water, and all the tricks disappear.' The monk further asked: 'I won't ask about adding flowers to the brocade for now, but what about the matter of a hair swallowing the sea?' The Zen master said: 'You are in it.' The monk further asked: 'Everything is Zen when you pick it up at will, and the iron bull breaks through Zhaozhou Pass.' The Zen master said: 'Take it slowly.' The monk further asked: 'The ancients said, two breaks cannot become one, and one Dharma always exists. How to understand that two breaks cannot become one?' The Zen master said: 'When you meet the senior monk, you don't know when you get here.' The monk further asked: 'How to understand that one Dharma always exists?'

【English Translation】 Zen Master Yuan established his monastery in Longshu, and his reputation spread far and wide, overshadowing other temples. A Zen monk went to rely on him, relying on his own wisdom and eloquence, arguing with Zen Master Lingyuan endlessly, without yielding. Zen Master Lingyuan asked: 'Is Zen only in verbal debate?' That Zen monk was silent, feeling ashamed, so he restrained his sharpness and concentrated on cultivation. After a long time, he finally realized his own views, and from then on, his emotions were not revealed, like a Kunpeng spreading its wings and covering the sky. Zen Master Lingyuan highly recognized him, and his fame spread throughout the monasteries. Later, when Zen Master Lingyuan moved to Huanglong Temple to serve as abbot, this Zen monk followed. He had intense debates with Zen Master Sixin, exchanging ideas, and Zen Master Sixin praised him, thinking he was like himself. Later, Zen Master Kai promoted Buddhism in Tianning Temple in Dongdu, and it happened that this Zen monk came, so Zen Master Kai let him serve as the first seat, sharing the seat to receive monks. Soon, Zen Master Kai was convicted and exiled to Linzi, and the governor of Linzi wanted this Zen monk to preside over Tianning Temple. Zen Master Kai also wrote a verse to invite him, the general idea being: 'Don't think that staying in the imperial capital is stable, you should also fly your tin staff to the east.' When the court envoy arrived, this Zen monk fled back to the south overnight and built a hut in Xinwu Mountain. In the early years of Zhenghe, he became the abbot of Yunyan Temple, promoting Zen Master Lingyuan's Zen teachings, and the sect's style flourished. In the sixth year, the court issued an edict, asking him to move to Zhongtianzhu Temple in Yuhang, but he firmly declined on the grounds of illness. In the early years of Xuanhe, Xu Rendao, the Pacification Commissioner of Jiangxi, invited him to preside over Tianning Temple. After three years, Shangshu Hu Shaoji was transferred to Huanglong Temple. At that time, Huanglong Temple had been passed down through four generations from Lao Nan, Huitang, Lingyuan, and Sixin, and was regarded by the world as a sacred place of Zen. This Zen monk, as the great-grandson of Zen Master Lingyuan, inherited the position of abbot, and the monasteries still praise him, thinking that he can inherit the family style. A monk asked: 'The masses of humans and gods are gathered here, and the talents of dragons and elephants are gathered together. Students come to ask the master to speak the Dharma.' The Zen master said: 'The withered tree has no horizontal branches, and it is difficult for birds to land.' The monk further asked: 'Your one sound has just begun, and people understand it, and monks from all over the world receive your grace.' The Zen master said: 'One sentence cuts off the flow of water, and all the tricks disappear.' The monk further asked: 'I won't ask about adding flowers to the brocade for now, but what about the matter of a hair swallowing the sea?' The Zen master said: 'You are in it.' The monk further asked: 'Everything is Zen when you pick it up at will, and the iron bull breaks through Zhaozhou Pass.' The Zen master said: 'Take it slowly.' The monk further asked: 'The ancients said, two breaks cannot become one, and one Dharma always exists. How to understand that two breaks cannot become one?' The Zen master said: 'When you meet the senior monk, you don't know when you get here.' The monk further asked: 'How to understand that one Dharma always exists?'

長存。師云。三世諸佛舌上生草。進云。承聞和尚親見靈源。是否。師云。誰向你道。進云。且道靈源鼻孔重多少。師云。也知你摸索不著。進云。六六三十六。碧眼胡僧數不足。便禮拜。師云。何不早恁么。法輪實禪師圓寂。師上堂曰。緬想當年皖水濵。師門同叩幾經春。分燈各副全提令。荷眾俱為第一人。寶月俄驚收慧焰。曇花何處現迷津。遙知白塔藏雲際。千古遺蹤孰與鄰。大眾。起滅全身。去來何有。切忌情中作解。須知凈地無塵。諸人還識法輪禪師么。豎起拂子云。八字眉分新月樣。霜髯白髮健精神。實蓋南昌人。于靈源之道。最先悟入。生平苦節力道。叢林以頭陀名之。六年有詔。移東都報恩。皇叔祖(仲榮)奏賜命服通照師名。晴康建元。乞身南歸。樞密郭公三益帥長沙。請居開福。久之得風痹病。益猒紛華。遷小廬山。時兵戈䆮擾。師瑟縮以病臥。建炎四年十月己卯。力疾說偈辭眾。囑以火余。藏本山之海倉塔。言訖而逝。春秋五十有八。臘四十有一。師嚴重有威。以弘法為己任。所至叢林勃興。臨事剛決。不少假。雖常所疑密者。亦敬憚之。深達教乘。而提綱訓徒。未嘗及經論一字。特以孤峻門庭。期學者悟徹而後已。初在黃龍。入死心室。靈源以諸子優劣為問。死心曰。前逢后才。才即佛心。晚

【現代漢語翻譯】長存。（僧人）問道：『三世諸佛的舌頭上都長草。』（禪師）說。（僧人）又問：『聽說和尚您親眼見過靈源（禪師）。是這樣嗎？』（禪師）說：『誰告訴你的？』（僧人）問：『那麼，靈源的鼻孔有多重呢？』（禪師）說：『也知道你摸不著頭腦。』（僧人）說：『六六三十六，碧眼胡僧（指達摩）也算不清楚。』於是禮拜。（禪師）說：『為什麼不早這樣呢？』法輪實禪師圓寂。禪師上堂說：『追憶當年在皖水邊，在師門一同叩問，經歷了多少個春天。分燈各自擔當全部提持的重任，荷擔大眾都成為第一人。寶月忽然熄滅了智慧之光，曇花在何處顯現迷津的指引？遙知白塔隱藏在雲際，千古的遺蹟誰能比鄰？』大眾，生起和滅去都是全身的展現，來和去又有什麼呢？切記在情識中妄作解釋，須知清凈之地沒有塵埃。各位還認識法輪禪師嗎？』豎起拂塵說：『八字眉像新月一樣，霜白的鬍鬚和頭髮精神健旺。』實禪師是南昌人，對於靈源的道，最早領悟。平生以艱苦的節操和力量著稱，叢林中以頭陀（苦行僧）稱呼他。六年時，朝廷下詔，移居東都報恩寺。皇叔祖（仲榮）上奏賜予命服，賜名通照師。晴康建元年間，請求辭官南歸。樞密郭公三益鎮守長沙，請他居住在開福寺。時間長了得了風痹病。更加厭惡紛華，遷居小廬山。當時兵戈擾亂，禪師因病瑟縮而臥。建炎四年十月己卯，勉力說偈辭別大眾，囑咐火化后，將骨灰藏在本山的海倉塔。說完就去世了。享年五十八歲，僧臘四十一歲。禪師莊重有威嚴，以弘揚佛法為己任。所到的叢林都蓬勃興起，處理事情剛強果斷，毫不虛假。即使是平時所懷疑親近的人，也敬畏他。他深入通達教義，而提綱挈領地訓導徒弟，卻從未提及經論一字。特別以孤峻的門庭，期望學者徹底領悟而後已。當初在黃龍寺，進入死心禪師的房間，靈源禪師以諸位弟子的優劣作為提問，死心禪師說：『前面遇到的是後來的才俊，才俊就是佛心。』晚

【English Translation】 Long lasting.' The monk asked, 'The tongues of all Buddhas in the three worlds grow grass.' The teacher said. The monk further asked, 'I heard that the Abbot personally saw Lingyuan (Chan Master). Is that so?' The teacher said, 'Who told you that?' The monk asked, 'Then, how much does Lingyuan's nostril weigh?' The teacher said, 'I know you can't figure it out.' The monk said, 'Six times six is thirty-six, even the blue-eyed barbarian monk (referring to Bodhidharma) can't count it.' Then he bowed. The teacher said, 'Why didn't you do that earlier?' Chan Master Falunshi passed away. The Chan Master ascended the hall and said, 'Recalling those years by the Wan River, we knocked on the master's door together, experiencing so many springs. Each of us took on the full responsibility of upholding the lamp, and shouldering the masses, we all became the foremost. The precious moon suddenly extinguished the light of wisdom, where does the曇花(曇花, Epiphyllum, a type of flower) appear to guide the lost? I know from afar that the White Pagoda is hidden in the clouds, who can be neighbors with the ancient traces?' Everyone, arising and ceasing are the full manifestation of the whole body, what is coming and going? Remember not to make interpretations in emotions, know that there is no dust in the pure land. Do you all recognize Chan Master Falun? Raising the拂子(拂子, whisk) and said, 'The eight-character eyebrows are like a new moon, the frosty white beard and hair are vigorous and energetic.' Chan Master Shi was from Nanchang, and he was the first to understand Lingyuan's Dao. Throughout his life, he was known for his arduous integrity and strength, and the monasteries called him a頭陀(頭陀, ascetic monk). In the sixth year, the imperial court issued an edict to move to Baoen Temple in Dongdu. The imperial uncle (Zhongrong)奏(奏, memorialized) and bestowed the robes of office, and gave the name Tongzhao Shi. In the first year of Qingkang Jianyuan, he requested to resign and return to the south. The Privy Councilor Guo Gong Sanyi guarded Changsha and invited him to live in Kaifu Temple. After a long time, he contracted風痹(風痹, paralysis) disease. He became even more disgusted with the hustle and bustle, and moved to Xiaolushan. At that time, the soldiers were in turmoil, and the Chan Master shrank and lay down due to illness. In the year of Jianyan, the fourth year, the tenth month, Ji Mao, he勉力(勉力, with effort) said a偈(偈, verse) to bid farewell to the masses, and instructed that after cremation, the ashes should be stored in the海倉塔(海倉塔, Haicang Pagoda) of this mountain. After saying that, he passed away. He was fifty-eight years old, and had been a monk for forty-one years. The Chan Master was dignified and majestic, and took弘揚佛法(弘揚佛法, propagating Buddhism) as his responsibility. The monasteries he went to flourished, and he was strong and decisive in handling affairs, without any falsehood. Even those who he usually suspected and approached him, also respected and feared him. He deeply understood the teachings, but when he instructed his disciples, he never mentioned a single word of scriptures. Especially with the孤峻(孤峻, solitary and stern) gate, he expected the scholars to thoroughly understand and then be done. At the beginning in Huanglong Temple, he entered the room of Chan Master Sixin, and Chan Master Lingyuan asked about the strengths and weaknesses of the disciples, Chan Master Sixin said, 'What I met in front is the later talent, and talent is the Buddha's heart.' Late

乃震耀。師則早負英望。靈源實倚之。興黃龍宗旨。不幸疾病而早世云。

僧寶正續傳卷第三卍新續藏第 79 冊 No. 1561 僧寶正續傳

僧寶正續傳卷第四

隆興府沙門　祖琇　撰

圓悟勤禪師

禪師諱克勤。字無著。彭州崇寧駱氏子。依妙寂院自省落髮。受滿分戒。游成都。從圓明敏行大師。學經論。窺其奧。以為不足。特謁昭覺勝禪師。問心法。久之法關。見真如喆公。頗有省。時慶藏主。眾推飽參。尤善洞下宗旨。師從之遊。往往盡其要。嘗謁東林照覺。頃之謂慶曰。東林平實而已。往見太平演道者。師恃豪辯。與之爭鋒。演不懌曰。是可以敵生死乎。他日涅槃堂孤燈獨照時。自驗看。以不合辭去。抵蘇州定慧。疾病幾死。因念疇昔所參。俱無驗。獨老演不吾欺。會病間即日束包而返。演喜其再來。容為侍者。值漕使陳君入山問法。演誦小艷詩云。頻呼小玉元無事。只要檀郎認得聲。師侍側忽大悟。即以告演。演語之。師曰。今日真喪目前機也。演喜曰。吾宗有汝。自茲高枕矣。師因以是事。語佛鑒勤。勤未之信。師曰。昔云高麗打鐵火星爆吾指頭。初謂建立語。今乃果然。勤愕然無以對。時佛眼禪師尚少。師每事必旁發之。二公后皆大徹。由是演門二勤一

【現代漢語翻譯】現代漢語譯本：乃震耀（人名，具體事蹟不詳）。師父很早就享有盛名，靈源寺實際上依靠他。他復興了黃龍宗的宗旨，不幸因疾病而早逝。《僧寶正續傳》卷第三《僧寶正續傳》卷第四隆興府沙門祖琇撰圓悟勤禪師禪師名克勤，字無著，彭州崇寧駱氏之子。在妙寂院依自省剃度出家，受具足戒。遊歷成都，跟隨圓明敏行大師學習經論，深入研究其精髓，但認為還不夠。特地拜訪昭覺勝禪師，請教心法。很久之後，在法理上有所領悟。見到真如喆公，頗有心得。當時慶藏主被大眾推舉為飽參之人，尤其擅長洞下宗的宗旨。禪師跟隨他遊學，往往能領會其要義。曾拜訪東林照覺禪師，不久后對慶藏主說：『東林禪師的教法平實而已。』後來去拜見太平演道禪師，禪師依仗自己雄辯的口才，與他爭論。演道禪師不高興地說：『這能抵擋生死嗎？』（讓我在）他日涅槃堂孤燈獨照時，自己去驗證看看。因為不合而辭別。到達蘇州定慧寺，生病幾乎要死了。因此想到以前所參學的，都沒有應驗，只有老演禪師沒有欺騙我。等到病稍好，立即收拾行裝返回。演道禪師很高興他再次到來，容許他做侍者。適逢漕使陳君入山請教佛法，演道禪師吟誦一首小艷詩說：『頻呼小玉元無事，只要檀郎認得聲。』禪師在旁邊侍候，忽然大悟，立即將此事告訴演道禪師。演道禪師認可了他。禪師說：『今天真是喪失了眼前的機會啊！』演道禪師高興地說：『我的宗門有你，從此可以高枕無憂了。』禪師因此將這件事告訴佛鑒勤禪師，佛鑒勤禪師不相信。禪師說：『過去云居山的高麗僧人打鐵，火星濺到我的指頭上。起初認為是比喻，現在果然如此。』佛鑒勤禪師愕然無語。當時佛眼禪師還很年輕，禪師每件事必定從旁啓發他。這兩位禪師後來都大徹大悟。因此演道禪師門下有二勤一哲。

【English Translation】 English version: Nai Zhenyao (person's name, specific deeds unknown). The master had already enjoyed a great reputation, and Lingyuan Temple actually relied on him. He revived the Huanglong sect's tenets, but unfortunately passed away early due to illness. Continuation of Biographies of Eminent Monks, Volume 3 Continuation of Biographies of Eminent Monks, Volume 4 Compiled by Zuxiu, a Shramana of Longxing Prefecture Chan Master Yuanwu Qin The Chan master's name was Keqin, his courtesy name was Wuzhu, and he was the son of the Luo family of Chongning, Pengzhou. He was tonsured at Miaoji Temple under Zixing and received the full precepts. He traveled to Chengdu and studied scriptures and treatises with Grand Master Yuanming Minxing, delving into their essence, but felt it was not enough. He specially visited Chan Master Zhaojue Sheng to ask about the mind-dharma. After a long time, he had some understanding of the Dharma. He met Zhenru Zhegong and gained some insights. At that time, Abbot Qing was recommended by the public as a well-versed practitioner, especially skilled in the Dongxia sect's tenets. The Chan master followed him on his travels, often grasping the essentials. He once visited Chan Master Donglin Zhaojue, and soon after said to Abbot Qing: 'Chan Master Donglin's teachings are plain and simple.' Later, he went to visit Taiping Yandao Chan Master, relying on his eloquent speech to argue with him. Yandao Chan Master was displeased and said: 'Can this resist birth and death?' (Let me) verify it myself in the Nirvana Hall alone under the lamp one day. Because they did not agree, he left. Arriving at Dinghui Temple in Suzhou, he became ill and almost died. Therefore, he thought of what he had learned before, but none of it had been verified, only the old Yandao Chan Master had not deceived me. When he recovered slightly, he immediately packed his bags and returned. Yandao Chan Master was very happy that he had come again and allowed him to be an attendant. It happened that Commissioner Chen entered the mountain to ask about the Dharma, and Yandao Chan Master recited a little love poem saying: 'Frequently calling Xiaoyu is originally nothing, just wanting the lover to recognize the voice.' The Chan master was serving beside him and suddenly had a great enlightenment, immediately telling Yandao Chan Master about this matter. Yandao Chan Master recognized him. The Chan master said: 'Today is truly losing the opportunity before my eyes!' Yandao Chan Master happily said: 'My sect has you, from now on I can rest easy.' The Chan master therefore told this matter to Chan Master Fojian Qin, but Chan Master Fojian Qin did not believe it. The Chan master said: 'In the past, a Korean monk from Yunju Mountain was forging iron, and a spark splashed on my finger. At first, I thought it was a metaphor, but now it is indeed so.' Chan Master Fojian Qin was stunned and speechless. At that time, Chan Master Foyan was still young, and the Chan master always enlightened him from the side in everything. These two Chan masters later both had great enlightenment. Therefore, under Yandao Chan Master, there were two Qins and one Zhe.

遠聲價藉甚。叢林之謂三杰。演遷五祖。師執寺務。方建東廚。當庭有嘉樹。演曰。樹子縱礙不可伐。師伐之。演震舉杖逐師。師走避。忽猛省曰。此臨濟用處耳。遂接其杖曰。老賊我識得你也。演大笑而去。自爾命分座說法。崇寧初。以母老歸蜀。出世昭覺。久之謝去。于荊州。見丞相張無盡談華嚴要妙。逞辭婉雅。玄旨通貫。無盡不覺前席。師曰。此真境與宗門旨趣何如。無盡曰。當不別。師曰。有甚交涉。無盡意不平。師徐曰。古云。不見色始是半提。更須知有全提時節。若透徹。方見德山臨濟用處。無盡翻然悟曰。固嘗疑雪竇大冶精金之語。今方知渠無摸索處。師曰。頃有頌云。頂門直下轟霹靂。針出膏盲必死疾。偶與丞相意會。無盡喜曰。每懼祖道䆮微。今所謂見方袍管夷吾也。澧州刺史請住夾山。未幾遷湘西道林。初潭師周公因提舉劉直孺愿見師。至是皮相之不甚為禮。及見開堂提唱。妙絕意表。始增敬焉。政和末。有旨。移金陵蔣山。法道大振。僧問。如何是實際理地。曰。何不向未問已前薦取。僧曰。未問已前如何薦。師曰。相隨來也。進云。快便難逢。更借一問。曰。忘前失后。進云。若論此事。如擊石火。只如未相見時如何。師曰。三千里外亦逢渠。曰。恁么則聲色外。與師相見。答曰。穿卻鼻

【現代漢語翻譯】現代漢語譯本遠聲價藉甚（名聲遠揚，藉此更甚）。叢林之謂三杰（叢林中被稱為三杰之一）。演遷五祖（從五祖處繼承法脈）。師執寺務（禪師負責寺院事務）。方建東廚（正要建造廚房）。當庭有嘉樹（庭院中有一棵好樹）。演曰（圓悟克勤禪師說），『樹子縱礙不可伐（這棵樹即使礙事也不可以砍伐）』。師伐之（禪師砍了它）。演震舉杖逐師（圓悟克勤禪師震怒，舉起禪杖追趕禪師）。師走避（禪師躲避）。忽猛省曰（忽然猛醒說道），『此臨濟用處耳（這正是臨濟宗的棒喝手段啊）』。遂接其杖曰（於是接過禪杖說），『老賊我識得你也（老賊，我認出你來了）』。演大笑而去（圓悟克勤禪師大笑著離開了）。自爾命分座說法（從此圓悟克勤禪師命他分座說法）。崇寧初（崇寧初年），以母老歸蜀（因為母親年老而返回四川）。出世昭覺（在昭覺寺開堂說法）。久之謝去（不久之後就離開了）。于荊州（在荊州），見丞相張無盡談華嚴要妙（見到丞相張無盡談論華嚴宗的精妙之處）。逞辭婉雅（言辭優美動聽）。玄旨通貫（對玄妙的宗旨理解貫通）。無盡不覺前席（張無盡不知不覺地向前挪動座位）。師曰（禪師說），『此真境與宗門旨趣何如（這種境界與禪宗的宗旨相比如何）』。無盡曰（張無盡說），『當不別（應當沒有區別）』。師曰（禪師說），『有甚交涉（有什麼關係）』。無盡意不平（張無盡心裡不高興）。師徐曰（禪師慢慢地說），『古云（古人說），不見色始是半提（不見色才是半提），更須知有全提時節（更要知道有全提的時候）。若透徹（如果能夠透徹理解），方見德山臨濟用處（才能明白德山和臨濟的棒喝手段）』。無盡翻然悟曰（張無盡幡然醒悟說），『固嘗疑雪竇大冶精金之語（我一直懷疑雪竇禪師所說的大冶精金之語），今方知渠無摸索處（現在才知道他沒有摸索的地方）』。師曰（禪師說），『頃有頌云（我曾經有頌說），頂門直下轟霹靂（當頭棒喝如霹靂），針出膏盲必死疾（針刺膏肓是必死的疾病）。偶與丞相意會（偶爾與丞相心意相通）』。無盡喜曰（張無盡高興地說），『每懼祖道䆮微（我一直擔心禪宗的道統衰微），今所謂見方袍管夷吾也（現在是見到了穿袈裟的管夷吾啊）』。澧州刺史請住夾山（澧州刺史邀請禪師住持夾山寺）。未幾遷湘西道林（不久之後遷往湘西道林寺）。初潭師周公因提舉劉直孺愿見師（當初潭州的周公因為提舉劉直孺想要見禪師）。至是皮相之不甚為禮（因此對禪師的表面禮節不是很周到）。及見開堂提唱（等到見到禪師開堂說法），妙絕意表（精妙絕倫，超出意料）。始增敬焉（才開始增加敬意）。政和末（政和末年），有旨（有皇帝的旨意）。移金陵蔣山（調往金陵蔣山寺）。法道大振（佛法大為興盛）。僧問（有僧人問），『如何是實際理地（什麼是實際理地）』。曰（禪師說），『何不向未問已前薦取（為什麼不在沒有問之前就領會）』。僧曰（僧人說），『未問已前如何薦（沒有問之前如何領會）』。師曰（禪師說），『相隨來也（一直伴隨著你）』。進云（僧人進一步問），『快便難逢（這樣的機會很難遇到），更借一問（再請問一句）』。曰（禪師說），『忘前失后（忘記過去，失去未來）』。進云（僧人進一步問），『若論此事（如果談論這件事），如擊石火（就像擊石取火），只如未相見時如何（就像沒有相見的時候怎麼樣）』。師曰（禪師說），『三千里外亦逢渠（即使在三千里之外也能遇到他）』。曰（僧人說），『恁么則聲色外（這樣說來，在聲色之外），與師相見（與禪師相見）』。答曰（禪師回答說），『穿卻鼻（穿破你的鼻子）』

【English Translation】 English version 'Far-reaching reputation, borrowing to enhance it.' He was called one of the 'Three Heroes' of the monastic community. He inherited the Dharma lineage from the Fifth Patriarch. The Master managed the temple affairs. He was about to build the eastern kitchen. There was a fine tree in the courtyard. Yuanwu Keqin said, 'This tree, even if it's in the way, must not be cut down.' The Master cut it down. Yuanwu Keqin, in a rage, raised his staff to chase the Master. The Master ran to avoid him. Suddenly, he had a profound realization, saying, 'This is the Linji (Rinzai) school's method!' Thereupon, he took the staff and said, 'Old thief, I recognize you!' Yuanwu Keqin laughed loudly and left. From then on, he was ordered to share the Dharma seat and give teachings. In the early years of Chongning (1102-1106), he returned to Sichuan because of his aging mother. He emerged at Zhaojue Temple to expound the Dharma. After a long time, he resigned and left. In Jingzhou, he met Prime Minister Zhang Wujin discussing the profound mysteries of the Huayan school. His words were elegant and refined, and his understanding of the profound principles was thorough. Zhang Wujin unconsciously moved his seat forward. The Master said, 'How does this true state compare to the essence of the Chan school?' Zhang Wujin said, 'They should not be different.' The Master said, 'What connection is there?' Zhang Wujin was displeased. The Master slowly said, 'The ancients said, 'Not seeing form is only half the matter; one must also know there is a time for the whole matter.' If you thoroughly understand, you will see the methods of Deshan and Linji.' Zhang Wujin suddenly realized and said, 'I have always doubted the words of Xue Dou about 'great smelting of refined gold'; now I know that he had no place to grope.' The Master said, 'Recently, there was a verse that said, 'A thunderbolt strikes straight down from the crown of the head; a needle piercing the vital spot is a fatal disease.' I happened to have a meeting of minds with the Prime Minister.' Zhang Wujin happily said, 'I have always feared that the ancestral way was declining; now I have seen the robed Guan Zhong!' The prefect of Lizhou invited him to reside at Jiashan Temple. Before long, he moved to Daolin Temple in western Hunan. Initially, Zhou Gong of Tanzhou, because Commissioner Liu Zhiru wished to see the Master, was not very courteous in his superficial etiquette. But when he saw the Master's opening Dharma talk, which was wonderfully beyond expectation, he began to increase his respect. At the end of the Zhenghe era (1118-1119), there was an imperial decree to move him to Jiangshan Temple in Jinling. The Dharma way greatly flourished. A monk asked, 'What is the actual ground of principle?' The Master said, 'Why not recognize it before you ask?' The monk said, 'How can one recognize it before asking?' The Master said, 'It comes along with you.' The monk further said, 'Such an opportunity is hard to come by; may I ask one more question?' The Master said, 'Forget the past, lose the future.' The monk further said, 'If we discuss this matter, it is like striking a flint; what is it like before we meet?' The Master said, 'Even three thousand miles away, you will meet him.' The monk said, 'In that case, outside of sound and form, I meet the Master.' The Master replied, 'Pierce your nose!'

孔。問。忠臣不畏死。故能立天下之大名。勇士不顧生。故能立天下之大事。未審衲僧家又作么生。師曰。威震寰區。未為分外。曰。恁么則坐斷十方。壁立千仞。師曰。看箭。問。不落因果。不昧因果。是同是別。師曰。兩個金剛圈。曰。溈山撼門扇三下。又作么生。師云。不是同途者。智音不舉來。曰。恁么則打鼓弄琵琶。相逢兩會家。師曰。名邈得不□多。曰。不得壓良為賤。師曰。實處道將一句來。曰。自從事得潘郎后。也解人前不識羞。師曰。速禮三拜。僧曰。昔人問投子如何是十身調御。投子下禪床立。意旨如何。師云。生鐵鑄就。曰。為什麼。貪觀白浪。失卻手橈。師云。自領出去。問。只如道明頭合暗頭合。古德便歸方丈作么生。師拈起拄杖子。進云。學人擬欲放出。和尚如何抵擬。師曰。這野狐精。問。選佛場開上根圓證。不昧當機如何指示。師云。一超直入如來地。曰。不昧本來人。請師高著眼。馬大師為什麼直下覷。師云。頂門上有眼。問。一種無絃琴。唯師彈得妙。馬大師為什麼直上覷。師云。暗裡能抽骨。曰。未審直上覷得是。直下覷底是。師云。莫謗馬大師好。曰。爭奈龍袖拂開全體現。像王行處絕狐蹤。師云。賴有龐居士證明。問。句中有眼作家知。向上人來向上提。直下全行摩竭令

【現代漢語翻譯】現代漢語譯本孔。問：『忠臣不怕死，所以能建立天下的大名；勇士不顧惜生命，所以能建立天下的大事。不知衲僧家（出家修行的人）又如何作為？』師（禪師）說：『威震寰宇，也不算過分。』（僧）說：『如此說來，就是坐斷十方（指遍滿整個宇宙），壁立千仞（形容氣勢雄偉）。』師說：『看箭！』問：『不落因果（不受因果報應的束縛），不昧因果（不否定因果的存在），是相同還是不同？』師說：『兩個金剛圈（比喻無法擺脫的束縛）。』（僧）說：『溈山（禪師名）撼動門扇三下，又是什麼意思？』師說：『不是同路人，智音（指深刻的佛法）不會輕易顯露。』（僧）說：『如此說來，就像打鼓弄琵琶，相逢在兩家。』師說：『名聲難道還不夠大嗎？』（僧）說：『不能以強凌弱。』師說：『在實在處說一句來。』（僧）說：『自從跟了潘郎（指美男子）后，也學會了在人前不知羞。』師說：『快禮拜三下。』（僧）問：『過去有人問投子（禪師名）什麼是十身調御（指佛的十種化身），投子禪師下禪床站立，意旨如何？』師說：『生鐵鑄就。』（僧）說：『為什麼？』師說：『貪看白色的浪花，失去了手中的船槳。』師說：『自己領會出去。』問：『如果說道明頭合暗頭合（指契合真理），古德（指古代的禪師）便回到方丈（禪師的住所）做什麼？』師拿起拄杖子。（僧）進言：『學人想要放出，和尚如何抵擋？』師說：『這野狐精（比喻迷惑之人）。』問：『選佛場（比喻選擇成佛之道的場所）開啟，上根之人圓滿證悟，不迷惑于當下，如何指示？』師說：『一超直入如來地（直接進入佛的境界）。』（僧）說：『不迷惑于本來面目，請禪師高看一眼，馬大師（禪師名）為什麼直向下看？』師說：『頂門上有眼（比喻具有智慧）。』問：『一種無絃琴，只有禪師您彈得妙，馬大師為什麼直向上看？』師說：『暗裡能抽骨（比喻具有非凡的能力）。』（僧）說：『不知直向上看的是，還是直向下看的是？』師說：『不要誹謗馬大師好。』（僧）說：『爭奈龍袖拂開全體現，像王行處絕狐蹤（比喻大乘佛法顯現，邪魔外道消失）。』師說：『幸虧有龐居士（在家修行者）證明。』問：『句中有眼作家知，向上人來向上提，直下全行摩竭令（指佛法的精妙之處）。』

【English Translation】 English version Kong asked: 'A loyal minister is not afraid of death, therefore he can establish a great name under heaven; a brave warrior does not care about his life, therefore he can establish great deeds under heaven. I wonder, what do the monks (Nassengjia) do?' The Master (Zen master) said: 'Shaking the universe is not excessive.' (The monk) said: 'In that case, it is cutting off the ten directions (referring to filling the entire universe), and standing tall like a wall of a thousand ren (describing a magnificent momentum).' The Master said: 'Look at the arrow!' Asked: 'Not falling into cause and effect (not bound by the retribution of cause and effect), not being ignorant of cause and effect (not denying the existence of cause and effect), are they the same or different?' The Master said: 'Two vajra circles (metaphor for inescapable constraints).' (The monk) said: 'What does it mean that Weishan (Zen master's name) shook the door three times?' The Master said: 'Those who are not on the same path, profound sounds (referring to profound Buddhist teachings) will not be easily revealed.' (The monk) said: 'In that case, it's like drumming and playing the pipa, meeting in two families.' The Master said: 'Isn't the reputation big enough?' (The monk) said: 'One cannot bully the weak.' The Master said: 'Say a sentence in a real place.' (The monk) said: 'Since following Pan Lang (referring to a handsome man), I have also learned to be shameless in front of people.' The Master said: 'Worship three times quickly.' (The monk) asked: 'In the past, someone asked Touzi (Zen master's name), what is the ten-body tamer (referring to the ten incarnations of the Buddha), Touzi Zen master got off the Zen bed and stood up, what is the intention?' The Master said: 'Cast in pig iron.' (The monk) said: 'Why?' The Master said: 'Greedy to watch the white waves, lost the paddle in his hand.' The Master said: 'Understand it yourself and go out.' Asked: 'If it is said that the bright head fits the dark head (referring to conforming to the truth), what do the ancient virtues (referring to the ancient Zen masters) do when they return to the abbot's room (the Zen master's residence)?' The Master picked up the staff. (The monk) said: 'The student wants to release it, how does the monk resist?' The Master said: 'This wild fox spirit (a metaphor for a confused person).' Asked: 'The Buddha selection field (a metaphor for the place to choose the path to Buddhahood) is opened, and those with superior roots fully realize it. If you are not confused at the moment, how do you instruct?' The Master said: 'One leap directly into the land of Tathagata (directly enter the realm of Buddha).' (The monk) said: 'Not confused about the original face, please take a high look at the Zen master, why does Master Ma (Zen master's name) look straight down?' The Master said: 'There are eyes on the top of the head (a metaphor for having wisdom).' Asked: 'A kind of stringless zither, only you, Zen master, can play it wonderfully, why does Master Ma look straight up?' The Master said: 'Able to draw bones in the dark (a metaphor for having extraordinary abilities).' (The monk) said: 'I don't know if it is the one who looks straight up, or the one who looks straight down?' The Master said: 'Don't slander Master Ma.' (The monk) said: 'Zheng Nai Long's sleeves flick open and the whole body appears, and the elephant king walks where the fox's trail is gone (a metaphor for the manifestation of Mahayana Buddhism, and the disappearance of demons and heretics).' The Master said: 'Fortunately, there is layman Pang (a lay practitioner) to prove it.' Asked: 'There are eyes in the sentence, and the writer knows it. The upward person comes and lifts upward, and the downward person fully performs the Mojie order (referring to the essence of Buddhism).'

。愿垂方便接群機。師云。不如一個百不知。曰。無無孔鐵槌。有甚用處。師曰。果然恁么去。曰。雖是本分事。未是向上機。師曰。撒星火迸獨光輝。曰。爭奈腦後一箭。師救不著。師云。又是拖泥帶水。嘗示眾曰。恁么恁么雙明。不恁么么不恁么暗。不恁么中卻恁么。暗裡隱明。恁么中卻不恁么。明中隱暗。只如和座子掇卻許多建立。總么犯手傷鋒。且道喚作什麼。到遮里高而無上。深而無底。旁盡虛空際中。極鄰虛塵。凈裸裸赤灑灑。是個無底缽盂。無影杖子。熊耳山前。少林峰下。老胡九年。冷湫湫地。守這閑傢俱。深雪之中。直得情忘意遣。理盡見徐。方有一個承當。且道雙明雙暗。雙放雙收。是建立是平常。總不與么。也未是極則處。且作么生是極則處。擘開華岳連天透。放出黃河輥底流。宣和中。詔住東都天寧。太上在康邸。屢請宣揚。有偈云。至簡至易。至尊至貴。往來千聖頂𩕳頭。世出世間不思議。然是時欽宗在東宮。師對太上。預有至尊之讖。建炎改元。寧相李伯紀。表住金山。駕幸維揚。有詔徴見。顧問西竺道要。對曰。陛下以孝心理天下。西竺法以一心統萬殊。真俗雖異。一心初無間然。太上大悅。賜號圓悟禪師。乞云居山歸老。朝廷厚贐其行。至云居之明年。復歸于蜀。大師王伯紹迎居昭

【現代漢語翻譯】現代漢語譯本：愿您慈悲方便，接引各種根器的眾生。』禪師說：『不如什麼都不知道。』（那人）說：『沒有孔的鐵錘，有什麼用處？』禪師說：『果然是這樣嗎？』（那人）說：『雖然是本分事，但還不是向上的機鋒。』禪師說：『撒開星火，迸發出獨特的光輝。』（那人）說：『無奈腦後中了一箭，禪師也救不了。』禪師說：『又是拖泥帶水。』禪師曾經開示大眾說：『這樣這樣是雙重明瞭，不這樣不這樣是雙重黑暗，不這樣之中卻這樣，黑暗里隱藏光明。這樣之中卻不這樣，光明中隱藏黑暗。』就像各位把這些建立都拋開，總免不了犯手傷鋒。那麼，這該叫做什麼？到了這裡，高而無上，深而無底，旁邊窮盡虛空，極近微塵。清凈裸露，赤條條地，是個無底的缽盂，無影的枴杖。老胡（指達摩 Bodhidharma）在熊耳山前，少林峰下，九年時間，冷冷清清地，守護著這些閑置的傢俱。在深雪之中，直到情忘意遣，理盡見徐，才有一個承擔。那麼，雙重明瞭雙重黑暗，雙重放出雙重收回，是建立還是平常？總是不這樣，也還不是極則之處。那麼，怎樣才是極則之處？劈開華山，連線天際透徹，放出黃河，翻滾到河底奔流。宣和年間，皇帝下詔請禪師住持東都天寧寺。太上皇（指宋徽宗）在康邸，多次請禪師宣揚佛法。禪師有偈語說：『至簡至易，至尊至貴，往來於千聖的頭頂之上，世間和出世間都不可思議。』然而當時欽宗皇帝還在東宮，禪師對太上皇，預言了至尊的徵兆。建炎年間改元，宰相李伯紀上表請禪師住持金山寺。皇帝駕臨揚州，下詔徵召禪師覲見，詢問西竺（指印度）的道要。禪師回答說：『陛下以孝心治理天下，西竺的佛法以一心統攝萬殊。真諦和俗諦雖然不同，但一心最初就沒有間隔。』太上皇非常高興，賜予禪師『圓悟禪師』的稱號。禪師請求回云居山養老，朝廷贈送豐厚的禮物資助他的行程。到達云居山的第二年，禪師又回到四川，大師王伯紹迎接禪師居住在昭覺寺。

【English Translation】 English version: 'May you have compassionate means to receive all beings of different capacities.' The Master said, 'It's better to know nothing at all.' (That person) said, 'What's the use of a hammer without a hole?' (Wukong tietui) The Master said, 'Is that really so?' (That person) said, 'Although it's a matter of one's own duty, it's not yet an upward opportunity.' The Master said, 'Scattering sparks, bursting forth with unique brilliance.' (That person) said, 'Helplessly, an arrow hits the back of the head, and the Master cannot save it.' The Master said, 'It's still dragging mud and water.' The Master once instructed the assembly, saying, 'Thus, thus is double clarity; not thus, not thus is double darkness; in not thus, it is thus; darkness conceals light. In thus, it is not thus; light conceals darkness.' Just like all of you discarding these establishments, you will inevitably commit hand injuries and blade strikes. So, what should this be called? Reaching here, it is high and unsurpassed, deep and bottomless, beside it exhausts the void, extremely close to the dust. Purely naked, stark naked, it is a bottomless alms bowl, a shadowless staff. In front of Mount Xiong'er, below Shaolin Peak, the old Hu (referring to Bodhidharma) spent nine years, coldly and quietly, guarding these idle furnishings. In the deep snow, until feelings are forgotten and intentions are dismissed, and principles are exhausted and visions are slow, then there is an undertaking. So, double clarity and double darkness, double release and double retraction, are they establishment or ordinary? Even if it's not like this, it's still not the ultimate place. So, what is the ultimate place? Split open Mount Hua, connecting to the sky and penetrating through, release the Yellow River, rolling to the bottom and flowing.' During the Xuanhe period, the emperor issued an edict inviting the Master to reside at Tianning Temple in the Eastern Capital. The Supreme Emperor (referring to Emperor Huizong of Song) was at Kangdi, and repeatedly invited the Master to propagate the Dharma. The Master had a verse saying, 'Extremely simple and easy, extremely supreme and noble, coming and going on the heads of a thousand sages, the mundane and the supramundane are inconceivable.' However, at that time, Emperor Qinzong was still in the Eastern Palace, and the Master, to the Supreme Emperor, foretold the signs of the Supreme. During the Jianyan period, the era name was changed, and Prime Minister Li Boji submitted a memorial requesting the Master to reside at Jinshan Temple. The emperor visited Yangzhou and issued an edict summoning the Master for an audience, asking about the essentials of the Way of the Western Land (referring to India). The Master replied, 'Your Majesty governs the world with filial piety, and the Dharma of the Western Land unifies all differences with one mind. Although the true and the conventional are different, the one mind initially has no separation.' The Supreme Emperor was very pleased and bestowed upon the Master the title 'Chan Master Yuanwu'. The Master requested to return to Mount Yunju to retire, and the court presented generous gifts to support his journey. The year after arriving at Mount Yunju, the Master returned to Sichuan, and Great Master Wang Boshao welcomed the Master to reside at Zhaojue Temple.

覺。紹興五年八月五日。示疾。將終。侍者持筆求頌。書曰。已徹無功。不必留頌。聊爾應緣。珍重珍重。擲筆而化。春秋七十有三。坐五十五夏。謚真覺禪師。塔曰寂照。初樞密鄧子常。奏賜命服佛果師號。所至士夫過從問道。無虛日。師悟門廣大。說法辯博。縱橫無礙。莫不人人畏服。以為未嘗有也。凡應接雖至深夜。客退必秉炬開卷。于宗教之書。無所不讀。初在金陵。大師王彥昭。嘗請益雪竇所謂三員無事道人孰勝。師曰。正爾皆須吃棒始得。帥意未喻。師詰之。帥以手拍膝。時衲子環擁。師就指曰。此輩倒作此見解。焉能透徹古人知見。帥不懌而去。尋遣之詩令刻石。師匿之。他日彥昭入山。問詩所在。師曰。昔人贈遺。所以昭德也。今大師特譏刺而已。某敢以非所宜而宜之哉。帥翻照霽威而去。既而給事廬贊元代府事入山。題詩有菖蒲海之句。然東漢志有蒲菖海。師就質之。廬頗知誤。或勸不應與師臣爭詩恐致禍。師笑曰。吾豈得已哉。前既卻王公詩。今新帥雖美句。亦莫敢刻之。故發其誤。貴不主意上石耳。其臨機有斷如此。性和易不事事。晚節道愈尊。而風度無改。或謂當加威重者。師曰。吾佛以慈攝物。等觀一切。每任真若此。猶恐失之。況以顯晦易其心。而刻薄蒞眾。豈沙門所為邪。其雅量廓廓

【現代漢語翻譯】覺（Jue，覺悟）。紹興五年八月五日，示疾（生病），將終。侍者持筆求頌（臨終偈語）。書曰：『已徹無功，不必留頌。聊爾應緣，珍重珍重。』擲筆而化（圓寂）。春秋七十有三，坐五十五夏（僧臘五十五年）。謚真覺禪師（Zhenjue Chanshi，真覺禪師）。塔曰寂照（Jizhao，寂照）。初，樞密鄧子常（Deng Zichang，鄧子常），奏賜命服佛果師號（Foguo Shihao，佛果師號）。所至士夫過從問道，無虛日。師悟門廣大，說法辯博，縱橫無礙。莫不人人畏服，以為未嘗有也。凡應接雖至深夜，客退必秉炬開卷，于宗教之書，無所不讀。初在金陵（Jinling，金陵），大師王彥昭（Wang Yanzhao，王彥昭），嘗請益雪竇（Xuedou，雪竇）所謂『三員無事道人孰勝』。師曰：『正爾皆須吃棒始得。』帥意未喻。師詰之。帥以手拍膝。時衲子環擁。師就指曰：『此輩倒作此見解，焉能透徹古人知見。』帥不懌而去。尋遣之詩令刻石。師匿之。他日彥昭入山，問詩所在。師曰：『昔人贈遺，所以昭德也。今大師特譏刺而已。某敢以非所宜而宜之哉。』帥翻照霽威而去。既而給事廬贊元代府事入山，題詩有菖蒲海之句。然東漢志有蒲菖海。師就質之。廬頗知誤。或勸不應與師臣爭詩恐致禍。師笑曰：『吾豈得已哉。前既卻王公詩，今新帥雖美句，亦莫敢刻之。故發其誤。貴不主意上石耳。』其臨機有斷如此。性和易不事事。晚節道愈尊，而風度不改。或謂當加威重者。師曰：『吾佛以慈攝物，等觀一切。每任真若此，猶恐失之。況以顯晦易其心，而刻薄蒞眾。豈沙門所為邪。』其雅量廓廓。

【English Translation】 Jue (Awakening). On the fifth day of the eighth month of the fifth year of Shaoxing, he showed signs of illness and was nearing his end. An attendant held a brush, requesting a final verse. He wrote: 'Having thoroughly realized emptiness, there's no need to leave a verse. Merely responding to conditions, cherish this, cherish this.' He threw down the brush and passed away (entered Nirvana). He was seventy-three years old, with fifty-five years of monastic life. He was posthumously named Zen Master Zhenjue (True Awakening). His stupa was named Jizhao (Silent Illumination). Initially, the Privy Councilor Deng Zichang memorialized the throne to bestow upon him the title of Zen Master Foguo (Buddha Fruit). Scholars and officials who visited him to inquire about the Dharma filled his days. The Master's gate of enlightenment was vast, his Dharma talks eloquent and unobstructed. Everyone revered and submitted to him, considering him unprecedented. Though receiving guests often lasted until late at night, after they left, he would always hold a torch and open a book, reading all kinds of religious texts. Initially, in Jinling, Great Master Wang Yanzhao once sought his insight on Xuedou's saying, 'Among the three idle Daoists, who is superior?' The Master said, 'Precisely because of that, all of you deserve a beating.' The commander did not understand. The Master questioned him further. The commander clapped his knee with his hand. At that time, monks surrounded them. The Master pointed and said, 'These people mistakenly hold this view; how can they thoroughly understand the views of the ancients?' The commander left displeased. Later, he sent a poem to be engraved on stone. The Master hid it. Another day, Yanzhao entered the mountain and asked where the poem was. The Master said, 'In the past, people presented gifts to manifest virtue. Now, the Great Master is merely mocking. How dare I make what is inappropriate appropriate?' The commander left with a stern expression. Later, the official Lu Zan, acting on behalf of the government, entered the mountain and wrote a poem containing the phrase 'calamus sea.' However, the Records of the Eastern Han Dynasty has 'Pu Chang Sea.' The Master questioned him about it. Lu somewhat realized his mistake. Someone advised him not to contend with the commander over poetry, lest it lead to disaster. The Master laughed and said, 'How could I help it? Having previously rejected the poem of the prince, even if the new commander's lines are beautiful, I would not dare to engrave them. Therefore, I pointed out his mistake. It is important not to impose one's own ideas on the stone.' His decisiveness in the moment was like this. His nature was gentle and he was not meddlesome. In his later years, his virtue became more revered, but his demeanor remained unchanged. Someone suggested that he should add to his dignity and gravity. The Master said, 'Our Buddha uses compassion to embrace all beings, viewing everything equally. Even when being true to myself like this, I still fear losing it. How much more so if I were to change my heart based on circumstances and treat the masses harshly. How could that be the conduct of a Shramana?' His magnanimity was vast.

常退。己以讓人。故出世主法垂四十年。未始有一犯其規繩者云。

贊曰。吾祖從上來事。以妙悟通宗。然世迫遲暮。邪徑日滋。自非龍蟠鳳逸之士。極深而研幾。則頓轡化城者皆是也。圓悟其至矣乎。道德備而學不厭。名位崇而志益謙。真一代之典刑也。初黃龍楊岐兩宗學者䞉有各私。其勝而不相厭。於是靈源大士作五祖演公正續碑。所以推之為正續也。至圓悟復能峻其門庭。觀其對御。則混真俗於一心。接士大夫游。則罄竭款誠。俾于祖道染指涉流。而人人得其權心焉。此所以致盛名于天下也。美哉。

寶峰祥禪師

禪師名景祥。建昌南豐傅氏子。父翼終。信州永豐令。母上官。夢入王室方暑。得壺漿飲之。如甘露。已而孕。又諸父夢。絳幡皂纛。擁一偉丈夫。至其家。稱塞上將軍。翌日而育。師因以塞上翁名之。少警敏嗜學。務記覽。于書無所不窺。永豐公亡。追悼罔極。非出世間法無以報。即志舍家。會沙門有琦。說法于靈鷲。往聽之。豁有省。遂依之落髮具受。遍參知識。最後見大溈喆禪師。資緣契會。遂執侍焉。隨入京師。喆公去世。負其骨歸葬溈山。夜夢梵僧丈餘。授以法句。義甚微妙。師得之研味。心法盆明。歸臨川。得古屋數楹於人境之外。閉影不交人事者十年。大觀中。同參

自遵住東林。厚禮致之。命居第一座。分席接衲。未幾泐潭虛席。南昌守張司成。雅聞師高道。勤請至。使者四往返。師堅臥不答。因屬九江守津遣。乃始赴命。初大溈囑師。年五十乃可師人。至是五十有四矣。及居泐潭宗風大振。衲子常五千指。規度嚴明。禮數雍穆。四方翕然推重。至稟承之。以為叢林華彩焉。示眾曰。凡為善知識。應機利物。須具十智同真。若不具十智同真。則緇素不分。邪正不辨。不堪與人天為眼目。不能決斷是非。如車單輪。如鳥只翼。不能高飛致遠。何謂十智同真。一同一質。二同大事。三總同參。四同真智。五同遍普。六同是非。七同得失。八同生殺。九同音吼。十同得入。諸禪老。祖師言句。橫且十方。天下老僧機緣不少。那一句語。是同一質同大事。什麼處是同生殺。乃至同得入於此。揀辨得出。方有衲子。本色公驗不為流俗。阿師於此未明無辨。驗諸方眼目。不識學者病源。病源不識。則不斷疑根。疑根不斷。是謂生死根本。放幞不著處。不遇咬豬狗手腳。便將尋常知解劈頭罩卻。劈腳擊住。謂祖佛出來。無過於此。久參高士。相共證明。晚學初機無待﨟歲窮年。卻顧己躬。一無所是。則追悔不及也。師居泐潭。垂十年。道望聞于京師。宣和中。有旨。移金陵之蔣山。未幾遷九江

【現代漢語翻譯】現代漢語譯本：自遵禪師住在東林寺，（張）司成以厚禮相待，安排他住在第一座，分出座位接待僧人。不久，泐潭寺住持的位置空缺，南昌太守張司成，一向仰慕禪師的高尚品德，多次懇請他前去。使者往返四次，禪師都堅決臥病不答覆。於是（張司成）委託九江太守（通過）津（渡）遣送（禪師），禪師這才應命前往。當初，大溈禪師囑咐（自遵）禪師，年滿五十歲才可以為人師。到這時，（自遵禪師）已經五十四歲了。等到（自遵禪師）住在泐潭寺，宗風大大振興，僧人常常有五千之眾。寺規制度嚴明，禮儀規範莊重肅穆，四方人士都一致推崇敬重，以能稟承（自遵禪師的）教誨為榮，認為（自遵禪師）是叢林中的精華。禪師向大眾開示說：『凡是作為善知識（指有德行的師父），應機施教，利益眾生，必須具備十種與真理相符的智慧。如果不能具備這十種與真理相符的智慧，就不能區分僧俗，辨別邪正，不能作為人天的眼目，不能決斷是非。如同車子只有一個輪子，鳥兒只有一隻翅膀，不能高飛遠行。什麼是十智同真呢？一、同一質（指本體相同）；二、同大事（指了生脫死）；三、總同參（指共同參悟）；四、同真智（指相同的真智慧）；五、同遍普（指智慧周遍）；六、同是非（指對是非的判斷相同）；七、同得失（指對得失的看法相同）；八、同生殺（指對生殺的理解相同）；九、同音吼（指說法如獅子吼）；十、同得入（指共同證入）。各位禪師，祖師的言語，橫遍十方。天下老僧的機緣不少，哪一句是同一質同大事？什麼地方是同生殺？乃至同得入於此？如果能夠揀擇分辨得出，才算是有本色的衲子，不被世俗所迷惑。阿師如果對此還不明白，沒有分辨，用各方的眼光來檢驗，就不認識學者的病源。不認識病源，就不能斷除疑根。疑根不斷，就是生死的根本。放幞（指放下包袱，比喻放下一切）沒有著落處，如果不遇到咬人的豬狗般（指嚴厲）的手腳，就用尋常的知解劈頭蓋臉地罩住，劈腳擊打，說祖佛出來也不過如此。長久參學的賢士，共同證明。晚學初機的人，不要等到年老力衰，卻回顧自身，一無是處，那就後悔也來不及了。』禪師住在泐潭寺，將近十年，道望傳到京師。宣和年間，有旨意，調（禪師）到金陵的蔣山寺，不久又遷到九江。

【English Translation】 English version: Chan Master Zizun resided at Donglin Monastery. Zhang Sicheng treated him with great respect, arranging for him to live in the foremost seat and sharing his seat to receive monks. Before long, the position of abbot at Letan Monastery became vacant. Zhang Sicheng, the prefect of Nanchang, had long admired the Master's high virtue and earnestly requested him to come. Messengers went back and forth four times, but the Master firmly declined, feigning illness. Thereupon, Zhang Sicheng entrusted the prefect of Jiujiang to send (the Master) via Jin (ferry), and only then did the Master comply. Initially, Chan Master Dawei had instructed Master (Zizun) that he could become a teacher of others only at the age of fifty. By this time, (Chan Master Zizun) was already fifty-four years old. When (Chan Master Zizun) resided at Letan Monastery, the lineage flourished greatly, with monks often numbering five thousand. The monastery's rules and regulations were strict and clear, and the etiquette was dignified and solemn. People from all directions universally respected and revered him, considering it an honor to receive (Chan Master Zizun's) teachings, regarding (Chan Master Zizun) as the essence of the monastic community. The Master addressed the assembly, saying: 'All those who serve as virtuous teachers, responding to opportunities to benefit beings, must possess ten wisdoms that accord with truth. If one does not possess these ten wisdoms that accord with truth, one cannot distinguish between monks and laity, discern between the heterodox and the orthodox, and cannot serve as the eyes of humans and devas, unable to resolve right and wrong. It is like a cart with only one wheel, or a bird with only one wing, unable to fly high and reach far. What are the ten wisdoms that accord with truth? First, same substance (referring to the same essence); second, same great matter (referring to liberation from birth and death); third, total shared participation (referring to shared enlightenment); fourth, same true wisdom (referring to the same true wisdom); fifth, same pervasiveness (referring to wisdom being all-encompassing); sixth, same right and wrong (referring to the same judgment of right and wrong); seventh, same gain and loss (referring to the same view of gain and loss); eighth, same birth and death (referring to the same understanding of birth and death); ninth, same lion's roar (referring to teaching like a lion's roar); tenth, same attainment (referring to shared realization). All you Chan practitioners, the words of the patriarchs extend in all directions. There are many opportunities for old monks in the world, which phrase is the same substance and same great matter? Where is the same birth and death? And even the same attainment herein? If you can discern and distinguish them, then you are a true monk, not deluded by the mundane. If the teacher does not understand this, and cannot distinguish, examining with the eyes of all directions, one will not recognize the source of the student's illness. If the source of the illness is not recognized, then the root of doubt cannot be severed. If the root of doubt is not severed, it is called the root of birth and death. If one cannot find a place to settle down (referring to letting go of everything), if one does not encounter the hands and feet of a biting pig or dog (referring to strictness), then ordinary knowledge and understanding will be used to cover and strike down, saying that the Buddhas and patriarchs are no more than this. Those who have studied for a long time, prove it together. Those who are new to learning, do not wait until old age, but look back at themselves, and find nothing right, then it will be too late to regret.' Chan Master resided at Letan Monastery for nearly ten years, and his reputation reached the capital. During the Xuanhe era, there was an imperial decree transferring (the Master) to Jiangshan Monastery in Jinling, and soon after, he was transferred to Jiujiang.

圓通。歲餘江西帥將奪之主黃檗。師知之。遁入同安山中。二剎跡至其所。爭迎致。竟為黃檗得之。建炎末。退歸泐潭。庵于秀峰。因以為號。卜終焉計。會期馬南渡。避地天臺。紹興二年。從閩帥。大吉山之請。行未越境。為范丞相挽留。奏居鴻福。先是高庵禪師受鴻福命。未及入寺而化。師與高庵。素厚善。迨繼其後居浮山。相距未閱月。即示疾。出古衲並書。付其嗣法德升。十月七日。趺坐告眾而逝。壽七十一。臘五十二。阇維。目睛及數珠不燼。舍利葬本山。分其半塔于秀峰。初真點胸。以邁往不羈之度。超放自如。及其嗣法真如。則玉立峭峙。行深履高。生未嘗以帛為衣。脅不至席者。逾四十年。師繼其道。律己尤嚴。凡叢林規範。諸方所不能行者。師優為之。生不積余長。歿無完衣。或欲為求章服名號者。則謝絕之曰。借使持來。政堪天明作枕耳。其法語偈句。辭致渾厚。奄有作者之風焉。

贊曰。初秀峰在靈鷲。為童子時。聞二老宿夜語。舉古德偈云。征輪軋軋過江南。暫把微軀寄泐潭。秦嶺煙沙猶未息。月明空鎖定僧庵。即感悟泣下。老宿問故。答曰。比夢中得此偈。當是前身所為者。老宿曰。審爾他日。必為泐潭主人。其後秀峰由泐潭避地天臺。終於韶國師庵。果如其言。教稱凡報土。皆宿

【現代漢語翻譯】現代漢語譯本圓通（Yuantong，人名）。一年多后，江西的統帥想要奪取他來主持黃檗（Huangbo，地名）。圓通知道后，便遁入同安（Tongan，地名）山中。黃檗和二剎（Ersha，地名）的人追尋到他所在的地方，爭相迎接他，最終圓通還是去了黃檗。建炎（Jianyan，年號）末年，他退回泐潭（Letan，地名），在秀峰（Xiufeng，地名）結廬，因此就以秀峰為號，打算在此終老。適逢金兵南渡，他便到天臺（Tiantai，地名）避難。紹興（Shaoxing，年號）二年，應閩地統帥大吉山（Dajishan，地名）的邀請，但還沒出境，就被范丞相挽留，上奏讓他住在鴻福（Hongfu，地名）。此前，高庵禪師（Gao'an Chanshi，人名）接受了主持鴻福寺的任命，但還沒到寺里就圓寂了。圓通和高庵禪師，一向交情深厚。等到圓通接替他住在浮山（Fushan，地名）后，不到一個月就生病了，拿出古衲（Guna，指舊袈裟）和書信，交給他的嗣法弟子德升（Desheng，人名）。十月初七，圓通跏趺而坐，向眾人告別后圓寂，享年七十一歲，僧臘五十二年。火化后，眼睛和數珠沒有燒盡，舍利葬在本山，分一半塔在秀峰。當初真點（Zhendian，人名）胸懷大志，以邁往不羈的氣度，超脫放縱，自在如意。等到他的嗣法弟子真如（Zhenru，人名），則像玉一樣挺拔聳立，行為深邃，品行高潔。真如一生沒有用絲綢做衣服，睡覺時脅部不挨著牀蓆，超過四十年。圓通繼承了他的道風，約束自己更加嚴格。凡是叢林規範，其他地方不能實行的，圓通都能很好地做到。一生不積攢多餘的財物，圓寂后沒有一件完整的衣服。有人想為他請求朝廷賜予章服名號，他就謝絕說：『即使拿來，也只能天亮時當枕頭罷了。』他的法語偈句，辭藻渾厚，很有作者的風範。贊曰：當初秀峰在靈鷲（Lingjiu，地名），還是童子的時候，聽到兩個老僧夜裡談話，舉出古德的偈語說：『征輪軋軋過江南，暫把微軀寄泐潭。秦嶺煙沙猶未息，月明空鎖定僧庵。』秀峰聽后就感動得哭泣起來。老僧問他原因，他回答說：『好像在夢中得到這首偈語，應該是前世所作。』老僧說：『如果真是這樣，你將來一定會成為泐潭的主人。』後來秀峰從泐潭到天臺避難，最終圓寂于韶國師庵（Shaoguoshi'an，地名），果然應驗了老僧的話。佛教認為凡是報土（Baotu，佛教術語，指佛或菩薩為教化眾生而示現受生的國土），都是宿世的因緣。

【English Translation】 English version Yuantong (person's name). More than a year later, the commander of Jiangxi (place name) wanted to seize him to preside over Huangbo (place name). Knowing this, Yuantong fled into the mountains of Tongan (place name). People from Huangbo and Ersha (place name) sought him out and competed to welcome him, but in the end, Yuantong went to Huangbo. At the end of the Jianyan (era name) period, he retreated to Letan (place name) and built a hut in Xiufeng (place name), hence taking Xiufeng as his name, intending to spend his remaining years there. Coincidentally, the Jin (dynasty) troops crossed the Yangtze River southward, so he went to Tiantai (place name) to take refuge. In the second year of Shaoxing (era name), he accepted the invitation from the commander of Min (region) at Dajishan (place name), but before he crossed the border, he was retained by Prime Minister Fan, who奏請 (zòu qǐng, petitioned) to have him reside in Hongfu (place name). Prior to this, Zen Master Gao'an (person's name) had accepted the appointment to preside over Hongfu Temple, but he passed away before arriving at the temple. Yuantong and Zen Master Gao'an had always been close friends. When Yuantong succeeded him and resided in Fushan (place name), he fell ill in less than a month, took out his old kasaya (Guna, old robe) and letters, and handed them over to his Dharma heir, Desheng (person's name). On the seventh day of the tenth month, Yuantong sat in the lotus position, bid farewell to the assembly, and passed away, at the age of seventy-one, with fifty-two years of monastic life. After cremation, his eyes and rosary beads were not burned, and his relics were buried in the original mountain, with half of the stupa (塔, ta) divided at Xiufeng. Initially, Zhendian (person's name) had great ambitions, with an uninhibited spirit, transcending and unrestrained, free and at ease. As for his Dharma heir, Zhenru (person's name), he was as upright and towering as jade, with profound conduct and noble character. Zhenru never used silk for clothing in his life, and his ribs did not touch the bed when sleeping, for more than forty years. Yuantong inherited his style, disciplining himself even more strictly. Whatever monastic rules other places could not implement, Yuantong could do well. He did not accumulate excess wealth in his life, and had no complete clothing after his death. When someone wanted to request the court to grant him official robes and titles, he declined, saying, 'Even if they were brought, they would only be good for use as a pillow at dawn.' His Dharma sayings and verses were profound and powerful, with the style of a great author. The eulogy says: Initially, when Xiufeng was at Lingjiu (place name) as a child, he heard two old monks talking at night, quoting a verse from an ancient worthy: 'The rumbling wheels pass through Jiangnan, temporarily lodging this humble body at Letan. The smoke and sand of the Qin Mountains have not yet subsided, the bright moon locks the monk's hermitage in emptiness.' Upon hearing this, Xiufeng was moved to tears. The old monk asked him the reason, and he replied, 'It seems that I received this verse in a dream, it must have been composed in a previous life.' The old monk said, 'If that is the case, you will surely become the master of Letan in the future.' Later, Xiufeng went from Letan to Tiantai to take refuge, and eventually passed away at Shaoguoshi Hermitage (place name), just as the old monk had said. Buddhism believes that all Pure Lands (Baotu, Buddhist term, lands where Buddhas or Bodhisattvas manifest to teach sentient beings) are the result of karmic connections from past lives.

習願力所現。舉有定分。豈不然哉。世以庸妄。相乘區區。茍合于聲利之末。雖者且死。而莫之安分者。其聞秀峰之風。益可愧矣。

云居悟禪師

禪師名善悟。生李氏。洋州興道人也。舍家誦經。得度具戒。夙慧警敏。初聞沖禪師舉達磨廓然無聖之語。即曰。我既廓然。何聖之有。沖奇其語。發之南詢。周流舒蘄間。參叩宗匠。抵龍門見佛眼禪師。聞舉雲門語云。直得山河大地。無纖毫過患。猶是轉句。不見一色。始是半提。更知有全提。始得。師心有契遂依止焉。一夕佛眼謂曰。汝聞孤鸞對舞乎。昔有二鸞。每對舞。嘗喪其一。止不復舞。智者以鑒向之。孤鸞顧見自影輒舞。師豁然悟。一日貓執鼠過前。佛眼指以示師。師曰。皖公山倒。佛眼喜之。因命分座說法。嘗舉德山夜參因緣曰。悟上座今夜亦不答話。或有僧出。只向道。你許多時。向甚處去來。佛眼動容曰。吾高枕矣。自是道聲四馳。宣和初。出世吉州天寧。明年徙南康之云居。宗風大振。師性方嚴。語不妄發。以身循眾。雖祁寒酷暑。必伴眾。夜臥三椽下。有怠墮起不時者。必扣枕以警之。凡方丈服用之具皆虛設。而未嘗御也。自號高庵。時泐潭祥禪師。雅自標置。大抵與師德望相埒。而苦節堪忍得眾。則師過之。閱七年。圓悟禪師得旨住

【現代漢語翻譯】現代漢語譯本：都是由往昔的願力和修行所顯現，各自有其既定的命運和際遇，難道不是這樣嗎？世人卻常常平庸而虛妄，互相追逐蠅頭小利。即使茍且迎合于名聲和利益的末端，即使將要面臨死亡，也仍然不能安於本分。那些人如果聽聞秀峰禪師的風範，更加應該感到慚愧。

云居悟禪師

禪師法名善悟，俗姓李，是洋州興道人。他捨棄家庭出家誦經，受具足戒。從小就聰慧敏捷。最初聽到沖禪師說達磨祖師『廓然無聖』的話語，就說：『我既然已經廓然無物，哪裡還有什麼聖可言？』沖禪師對他這句話感到驚奇，於是讓他去南方參學。他周遊舒州、蘄州一帶，參訪各位宗師。到達龍門時，拜見佛眼禪師，聽到佛眼禪師引用雲門禪師的話說：『即使達到山河大地沒有絲毫過患，仍然只是轉句。不見一色，才只是半提。更要知道有全提，才能真正領悟。』禪師心中有所契合，於是依止佛眼禪師。一天晚上，佛眼禪師對他說：『你聽說過孤鸞對舞的故事嗎？從前有兩隻鸞鳥，總是相對而舞，但常常喪失其中一隻，剩下的那隻就不再跳舞了。聰明的人用鏡子照它，孤鸞看到自己的影子就又跳起舞來。』禪師聽后豁然開悟。一天，一隻貓抓著老鼠從他面前經過，佛眼禪師指給禪師看，禪師說：『皖公山倒了。』佛眼禪師非常高興。於是命他分座說法。禪師曾經舉德山禪師夜參的因緣說：『悟上座今晚也不回答問題。』或者有僧人出來，只是問道：『你這麼長時間，到哪裡去了？』佛眼禪師動容地說：『我可以高枕無憂了。』從此，禪師的道聲傳揚四方。宣和初年，禪師出世住持吉州天寧寺，第二年遷往南康的云居山。宗風因此而大振。禪師的性格方正嚴厲，說話從不隨便。以身作則，帶領大眾修行。即使在寒冷的冬天和酷熱的夏天，也一定陪伴大眾。晚上睡在三間茅屋下，有懈怠懶惰、起床不及時的人，禪師一定會敲擊他的枕頭來警醒他。凡是方丈室內所用的器具，都只是擺設，而禪師從未曾使用過。他自號高庵。當時泐潭祥禪師，也一向自命不凡，大體上與禪師的德行和聲望相當，但在刻苦節儉、忍耐得眾方面，禪師則超過了他。過了七年，圓悟禪師領旨住持。

【English Translation】 English version: All are manifestations of past vows and practices, each with its destined fate and encounters. Is it not so? Yet, people are often mediocre and vain, chasing after petty gains. Even if they are merely conforming to the fringes of fame and profit, even as they face death, they still cannot be content with their lot. Those who hear of the virtuous example of Xiufeng (Mount Xiu Peak) Zen Master should feel even more ashamed.

Yunju Wu (Cloud Dwelling Enlightenment) Zen Master

The Zen Master's name was Shanwu (Good Enlightenment), his lay surname was Li, and he was a native of Xingdao in Yangzhou. He renounced his family to recite scriptures and received the complete precepts. He was intelligent and quick-witted from a young age. When he first heard Chong (Soaring) Zen Master speak of Bodhidharma's 'Vast emptiness, no holiness,' he immediately said, 'Since I am already vast and empty, what holiness is there?' Chong Zen Master was amazed by this statement and sent him south to study. He traveled through the areas of Shu (Anhui) and Qi (Hubei), visiting various masters. When he arrived at Longmen (Dragon Gate), he met Foyan (Buddha Eye) Zen Master. Upon hearing Foyan Zen Master quote Yunmen (Cloud Gate) Zen Master's words, 'Even if the mountains, rivers, and earth have no trace of fault, it is still a turning phrase. Not seeing a single color is only half the matter. One must know there is a complete lifting to truly understand,' the Zen Master felt a connection in his heart and thus stayed with Foyan Zen Master. One evening, Foyan Zen Master said to him, 'Have you heard the story of the solitary luan (mythical bird) dancing? In the past, there were two luan birds that always danced together, but often one would die, and the remaining one would no longer dance. A wise person used a mirror to reflect its image, and the solitary luan, seeing its own reflection, would dance again.' Upon hearing this, the Zen Master suddenly awakened. One day, a cat passed in front of him carrying a mouse, and Foyan Zen Master pointed it out to the Zen Master, who said, 'Wan Gong Mountain has collapsed.' Foyan Zen Master was very pleased and ordered him to share the Dharma seat and give a Dharma talk. The Zen Master once cited the story of Deshan (Virtue Mountain) Zen Master's night visit, saying, 'Zen Master Wu will also not answer questions tonight.' Or a monk would come out and simply ask, 'Where have you been all this time?' Foyan Zen Master said with emotion, 'I can rest easy now.' From then on, the Zen Master's reputation spread far and wide. In the early years of Xuanhe (era name), the Zen Master emerged to reside at Tianning (Heavenly Peace) Temple in Jizhou, and the following year he moved to Yunju (Cloud Dwelling) Mountain in Nankang. The lineage flourished greatly as a result. The Zen Master's character was upright and strict, and he never spoke carelessly. He led the community by example. Even in the cold winter and hot summer, he would always accompany the community. At night, he slept in a three-room thatched hut, and if anyone was lazy or did not wake up on time, the Zen Master would tap on their pillow to awaken them. All the utensils in the abbot's room were merely for show, and the Zen Master never used them. He called himself Gao'an (Lofty Hermitage). At that time, Letan Xiang (Le Pool Auspicious) Zen Master also considered himself extraordinary, and was generally equal to the Zen Master in virtue and reputation, but in terms of austerity, frugality, and endurance, the Zen Master surpassed him. After seven years, Yuanwu (Complete Enlightenment) Zen Master received the decree to reside.

云居。有來移師金山。以疾固辭。明年圓悟歸蜀。南康守復師云居。尋以兵亂謝去。避地天臺。寓居韶國師庵。紹興二年。臺州得旨。革浮山鴻福寺。為禪居。遴選大有道者𢌿之。郡守以屈師。師固辭。即請于朝。六月命下。師不獲已諾之。時參徒裹糧而從者。尚以百數。一日舉世尊垂入滅示胸前卍字因緣。乃披襟謂眾。瞻仰取足。無令後悔。既而曰。吾衰矣。蓋歸故山之三塔乎。僧曰。方領浮山奈何。師曰。死可以住持而留邪。僧曰。幾時可去。師曰。俟有人提草鞋即去。曰。某甲去得否。師曰。解插觜即得。僧曰。諾諾。師笑而止。七月一日。侍者趣辦。行師不塔。明日晝寢起。語如平時。遽揮侍僧曰。去去。僧退。少選候之。則已趺坐而逝。住世五十有九。安居四十一夏。靈骨舍利一歸云居之三塔。一葬浮山。祀為始祖焉。

白楊順禪師

禪師諱法順。綿州魏城文氏子。七八歲時。于夜暗中。視物如晝。父母知其異。因令出家。依香林院奉和得度。游成都。從大慈寺沖悟法師。受圓覺起信。至若離於念名為得入。研覃久之。持以問悟。悟慮胡不能決。即勉之遊方。參谷隱靜覺禪師。大觀中。佛眼居龍門。道風籍甚。往依之。竭誠累年。備歷遮務。未嘗有怠色。一夕聞舉水中鹽味色里膠青決定是有不

【現代漢語翻譯】現代漢語譯本：云居（地名）。有人來請他去主持金山寺，他以生病為由堅決推辭。第二年，圓悟（人名）返回四川，南康（地名）的長官再次請他主持云居寺，不久因戰亂而告辭，到天臺山避難，住在韶國師庵。紹興二年，臺州（地名）接到聖旨，將浮山鴻福寺改為禪居，挑選有很高道行的人去主持。郡守想請屈師（云居），云居堅決推辭，於是向朝廷請示，六月朝廷下令，云居不得已答應了。當時跟隨他、帶著乾糧的弟子還有幾百人。一天，云居舉起世尊（釋迦牟尼）垂入涅槃時展示胸前卍字（佛教符號，象徵吉祥）的因緣，於是敞開衣襟對大家說：『瞻仰吧，盡情地看吧，不要後悔。』說完又說：『我老了，大概要回到故鄉的三塔（地名）去了。』僧人問：『您正要領眾主持浮山寺，怎麼能這樣說呢？』云居說：『難道死了還能主持寺廟嗎？』僧人問：『什麼時候可以走？』云居說：『等有人提著草鞋來就可以走了。』僧人問：『我可以去嗎？』云居說：『能插上嘴就可以去。』僧人說：『是，是。』云居笑著制止了他。七月初一，侍者催促準備行裝，云居說不用建塔。第二天白天睡醒后，說話和平時一樣，突然揮手對侍僧說：『走吧，走吧。』侍僧退下。過了一會兒去看他，他已經跏趺坐化了。享年五十九歲，安居四十一夏。靈骨舍利一份歸葬云居山的三塔，一份葬在浮山，被供奉為浮山寺的開山始祖。

白楊順禪師

禪師名法順，綿州魏城人，姓文。七八歲時，在夜晚黑暗中，看東西如同白天一樣。父母知道他與衆不同，於是讓他出家，依香林院奉和（人名）剃度。遊歷成都，跟隨大慈寺的沖悟法師學習《圓覺經》、《起信論》，對於『離於念名為得入』這句話，研究了很久，拿著這個問題去問沖悟，沖悟考慮了很久也不能決斷，於是勸他去遊方參學，參訪了谷隱靜覺禪師。大觀年間，佛眼（人名）住在龍門，他的道風非常盛行，法順前去依止他，竭盡誠意多年，經歷了各種勞務，從未有過懈怠。一天晚上，聽到佛眼舉『水中鹽味，色里膠青，決定是有不』

【English Translation】 English version: Yunju (place name). Someone came to invite him to preside over Jinshan Temple, but he firmly declined due to illness. The following year, Yuanwu (person name) returned to Sichuan, and the magistrate of Nankang (place name) again invited him to preside over Yunju Temple. Soon after, he resigned due to the chaos of war and sought refuge in Tiantai Mountain, residing in the hermitage of National Master Shao. In the second year of Shaoxing, Taizhou (place name) received an imperial decree to convert Fushan Hongfu Temple into a Zen monastery, selecting someone with great virtue to preside over it. The prefect wanted to invite Master Qu (Yunju), but Yunju firmly declined. Therefore, he requested instructions from the court. In June, the imperial order was issued, and Yunju reluctantly agreed. At that time, there were still hundreds of disciples following him, carrying their own provisions. One day, Yunju raised the story of the World Honored One (Shakyamuni Buddha) displaying the swastika (Buddhist symbol, symbolizing auspiciousness) on his chest as he was about to enter Nirvana. He then opened his robe and said to everyone, 'Look upon it, gaze upon it to your heart's content, lest you regret it later.' After saying this, he added, 'I am old, I should probably return to the Three Pagodas (place name) in my hometown.' A monk asked, 'You are about to lead the assembly and preside over Fushan Temple, how can you say such a thing?' Yunju replied, 'Can one preside over a temple after death?' The monk asked, 'When can we leave?' Yunju said, 'We can leave when someone comes carrying straw sandals.' The monk asked, 'Can I go?' Yunju said, 'You can go if you can get a word in.' The monk said, 'Yes, yes.' Yunju smiled and stopped him. On the first day of July, the attendant urged him to prepare for the journey, but Yunju said there was no need to build a stupa. The next day, after waking up from a nap, he spoke as usual, then suddenly waved his hand to the attendant monks and said, 'Go, go.' The attendant monks withdrew. After a while, they went to check on him and found that he had already passed away in the lotus position. He lived for fifty-nine years and spent forty-one summers in monastic retreat. One portion of his sacred bone relics was returned to the Three Pagodas of Yunju Mountain, and the other portion was buried at Fushan, where he is venerated as the founding ancestor of Fushan Temple.

Zen Master Baiyang Shun

The Zen Master's name was Fa Shun, and he was a native of Weicheng in Mianzhou, with the surname Wen. When he was seven or eight years old, he could see things as clearly as in daylight even in the dark of night. His parents knew he was extraordinary, so they allowed him to leave home and be ordained under Fenghe (person name) at Xianglin Temple. He traveled to Chengdu and studied the Perfect Enlightenment Sutra and the Awakening of Faith under Dharma Master Chongwu of Daci Temple. He studied the phrase 'to be free from thought is to attain entry' for a long time, and then took this question to Chongwu. Chongwu considered it for a long time but could not resolve it, so he encouraged him to travel and study, and he visited Zen Master Guyin Jingjue. During the Daguan era, Foyan (person name) resided at Longmen, and his influence was very strong. Fa Shun went to rely on him, exerting his utmost sincerity for many years, experiencing all kinds of labor, and never being negligent. One night, he heard Foyan raise the question of 'the taste of salt in water, the glue and green in color, it is definitely there, isn't it?'

見其形。忽有省。於是離念得入之旨。吻然玄契。明日入室。龍門問真。佛在什麼處。師曰。在不定處。曰。既是真佛。為甚不定。師云。若定即非真佛。龍門異之。因問何以及此。師告以實。門詰之曰。水中鹽味色里膠青直下作么會。師曰。不用更會。龍門可之。自是酬酢雷動雨泣。眾目駭觀。龍門去世。奉舍利入塔已。即首眾僧于云居。分座接衲。拂未授手。而戶外之屨滿矣。建炎初。有旨應寺院之為神霄者。悉還舊貫。於是漕使張公琮首辟臨川之廣壽。迎師開法。紹興改元。太守蔣公宣卿徙住白楊。唯老屋敷楹。不芘風雨。前此住僧侈瘟。祠以仰給。師至。首擊去之。乃大自激昂。多所樹立。未期年。而四方浩然歸重。衲子竭蹶而趨之。來者雲涌。師不起于座。化卑陋而為寶坊。平居汲汲於接人。垂示勘辨。雖造次不間也。性鯁介。不茍循時俗。談道之際。譏訶無所避。或問。東山門下。佛果孤峭。佛眼慈軟。二人所得。粗細何如。師正色曰。法順於鬧市中。親見爺來。汝以軟峭粗細為問。無乃謬乎。其析疑破妄。類如此。嘗示眾曰。山僧從旦至暮。手腳不曾停住東廊走過西廊佛殿。又穿廚庫三個。和尚般柴兩個匠人。牽鋸佛也。理會不得。教我如何來注。露出達磨眼睛打開白楊門戶。大眾不須更著趙州衫。其

【現代漢語翻譯】現代漢語譯本看到它的形狀，忽然有所領悟，於是離開了思念，得到了入道的宗旨，暗合玄機。第二天進入房間，龍門（Longmen，禪師名號）問真：『佛在什麼地方？』師父說：『在不定處。』龍門問：『既然是真佛，為什麼不定？』師父說：『如果定了，就不是真佛。』龍門對此感到驚異。於是問（師父）是如何達到這種境界的。師父如實相告。龍門詰問道：『水中鹽味，色里膠青，直接作何理解？』師父說：『不用再理解。』龍門認可了。從此以後，師父的應對像雷鳴一樣響亮，像雨水一樣傾瀉，眾人驚駭地觀看。龍門去世后，（師父）將舍利子放入塔中后，就率領眾僧在云居（Yunju，地名）主持事務，分座接納僧人。拂塵還沒交到手中，門外的鞋子就已經滿了。建炎（Jianyan，年號）初年，有旨意說寺院中作為神霄（Shenxiao，道教派別）的，全部恢復舊制。於是漕使張公琮（Zhang Gongcong，人名）首先開闢臨川（Linchuan，地名）的廣壽寺（Guangshou Temple），迎接師父去開法。紹興（Shaoxing，年號）改元，太守蔣公宣卿（Jiang Gongxuanqing，人名）將師父遷到白楊（Baiyang，地名）居住，只有老屋幾根柱子，不能遮擋風雨。此前住在這裡的僧人奢侈成風，靠祠廟的收入來供給。師父來了之後，首先將其廢除，於是大為激昂，多有建樹。不到一年，四方浩然歸心，僧人竭力奔走而來，來者如雲。師父不起身離開座位，將卑陋的地方化為寶坊。平時急切地接待人，垂示勘辨，即使倉促也不間斷。師父的性格耿直，不茍且順應世俗。談論佛法之際，譏諷呵斥毫不避諱。有人問：『東山（Dongshan，指禪宗）門下，佛果（Foguo，人名）孤峭，佛眼（Foyan，人名）慈軟，二人所得，粗細如何？』師父正色道：『法順（Fashun，人名）在鬧市中，親眼見到父親來了。你用軟峭粗細來問，難道不是謬誤嗎？』他分析疑難，破除虛妄，就像這樣。曾經對大眾開示說：『山僧從早到晚，手腳不曾停住，東廊走過西廊佛殿，又穿過廚房倉庫三個。和尚搬柴，兩個匠人牽鋸，佛也，理會不得。教我如何來註解？露出達磨（Damo，菩提達摩的簡稱，禪宗初祖）的眼睛，打開白楊的門戶。大眾不須更穿著趙州（Zhaozhou，地名）的衫。』

【English Translation】 English version Seeing its form, he suddenly had an awakening. Thus, he departed from thoughts and attained the essence of entering the Path, subtly aligning with the profound mystery. The next day, entering the room, Longmen (Longmen, name of a Chan master) asked about the truth: 'Where is the Buddha?' The master said, 'In an indefinite place.' Longmen asked, 'Since it is the true Buddha, why is it indefinite?' The master said, 'If it were definite, it would not be the true Buddha.' Longmen was amazed by this. So he asked how (the master) had reached this state. The master told him the truth. Longmen questioned, 'The saltiness in water, the glue-like blueness in color, how do you directly understand them?' The master said, 'No further understanding is needed.' Longmen approved. From then on, the master's responses were as loud as thunder and as torrential as rain, astonishing all who watched. After Longmen passed away, (the master), after placing the relics in the pagoda, led the monks at Yunju (Yunju, place name), sharing the seat and receiving monks. Before the whisk was handed over, the shoes outside the door were already full. In the early years of Jianyan (Jianyan, reign title), there was an imperial decree that all temples that were Shenxiao (Shenxiao, a Taoist sect) should revert to their former status. Therefore, the transport commissioner Zhang Gongcong (Zhang Gongcong, personal name) first opened Guangshou Temple (Guangshou Temple) in Linchuan (Linchuan, place name), welcoming the master to preach the Dharma. In the first year of Shaoxing (Shaoxing, reign title), the prefect Jiang Gongxuanqing (Jiang Gongxuanqing, personal name) moved the master to live in Baiyang (Baiyang, place name), but only the old house had a few pillars, unable to shield from wind and rain. Previously, the monks living here were extravagant, relying on the income from the temple to support themselves. When the master arrived, he first abolished it, and then became greatly impassioned, establishing many things. In less than a year, all directions wholeheartedly returned, and monks rushed to come, arriving like clouds. The master did not rise from his seat, transforming the humble place into a precious temple. Usually, he eagerly received people, giving instructions and discerning, even in haste without interruption. The master's character was upright, not casually conforming to worldly customs. When discussing the Dharma, he did not avoid criticizing and scolding. Someone asked, 'Under the Dongshan (Dongshan, refers to Chan Buddhism) school, Foguo (Foguo, personal name) is solitary and steep, Foyan (Foyan, personal name) is compassionate and gentle, what is the difference in their attainments?' The master said sternly, 'Fashun (Fashun, personal name) saw his father coming in the bustling city. You ask about gentleness, steepness, coarseness, and fineness, aren't you mistaken?' His analysis of doubts and breaking of delusions was like this. He once instructed the assembly, 'From morning to night, this mountain monk's hands and feet have never stopped, walking from the east corridor to the west corridor of the Buddha hall, and also passing through the kitchen and three warehouses. The monk carries firewood, two craftsmen pull the saw, Buddha also, cannot understand. How can I annotate it? Revealing Damo's (Damo, short for Bodhidharma, the first patriarch of Chan Buddhism) eyes, opening the gate of Baiyang. The assembly does not need to wear Zhaozhou's (Zhaozhou, place name) robe anymore.'

下脫卻娘生褲。江西帥李伯紀慕其道。欲一奉見。以黃龍致請。將命者再至。師堅臥不赴。九年五月一日。集眾告別。侍者持紙求頌。師曰。吾平日語固多矣。茲尚何言。因誡左右。今夕雞鳴即報我。已而忽自聞開靜鐘。遂大喝一聲。左右驚視之。則已跏趺而逝。閱世六十四。坐四十六夏。火余目睛齒舌頂骨及所持數珠不燼。舍利五色。塔于寺之西隅。師退然才中人。而神觀爽邁。操守堅正。善為偈句。肆筆立成。既卓有聲譽。道方盛行。而未艾遽爾去世。四方衲子識與不識。靡不傷感至泣下。其得人心如此。

贊曰。樞密徐公師川曰。善哉道師明眼。而安步方號。足目俱到。則高庵之所以為兄。白楊之所以為弟也。誠哉斯言。詳觀高庵儼臨巨剎。卑躬力道。唯眾是親。白楊荒村廢寺。激昂崛起。而名跨一時。然二公弘法。俱不滿十載。而風教言言。雖百世尚可想見其眉宇。鳴呼蓋循道而亡。私之效也。比夫異時怙勢肆奸刻眾奉己者。何殊糞壤哉。

僧寶正續傳卷第四卍新續藏第 79 冊 No. 1561 僧寶正續傳

僧寶正續傳卷第五

隆興府沙門　祖琇　撰

寶峰清禪師

禪師諱善清。生何氏。南雄保昌人也。依香林寺法恩。試所習。得度具戒。年三十。始遊方

。依黃龍晦堂禪師。久之有悟獻頌。晦堂曰。得道易。守道難。守道猶在己。說法為人難。吾宗一句中具三玄。一玄中具三要。有玄有要。向後自看。師復立成一頌。有剎剎塵塵。奉此身之句。晦堂可之。去游江浙。遍叩宗匠。退歸廬山。見真凈禪師問。甚處來。曰。下江。凈曰。將得什麼來。曰。和尚要什麼。凈曰。一切要。師提起坐具。凈曰。閑傢俱。曰。莫要急切底么。凈曰。試拈出看。師摵一坐具。凈駭異之。會死心出世。靈源走書。招之俾輔佐。死心師奇。厖福艾剛。嚴有識度。凡死心由翠巖。再住云巖。遷黃龍。師皆在焉。率居第一座。分席接衲。與死心周旋。垂二十年。聞見淹博。機辯絕倫。政和五年。死心去世。大師張司成請師繼席。開法唱晦堂之道。時黃龍號稱法窟多奇杰之士。師上堂曰。昨日林間為野客。今朝堂上住持人。放開捏聚全由我。萬像之中獨露身。越明年謝院事。結茅寺側。自號草堂。久之再住。上堂曰。掩息茅堂過六冬。心忘境寂萬緣空。不知幻業從何起。依舊令教振祖風。建炎末。避地臨川。太守蔣宣卿請居曹山。遷疏山。紹興五年。以院事𢌿得法弟子瞭如禪師。乃遂閑居。然接物無倦。學者奔趨。之唯恐后。道價遂為天下第一。南昌帥張參政聞風而悅。患不能致。會樞密徐山過

【現代漢語翻譯】現代漢語譯本依黃龍晦堂禪師（黃龍晦堂禪師，禪宗大師）門下，很久之後有所領悟，於是獻上頌詞。晦堂禪師說：『得道容易，守道難。守道還在於自身，說法度人更難。我宗一句之中具備三玄，一玄之中具備三要。有了玄機和要領，今後自己去看。』禪師又立即寫成一頌，其中有『剎剎塵塵，奉此身』之句，晦堂禪師認可了他。之後他遊歷江浙一帶，遍訪各宗派的宗師。退隱后回到廬山，拜見真凈禪師，真凈禪師問：『從哪裡來？』答：『下江。』真凈禪師問：『帶來了什麼？』答：『和尚您要什麼？』真凈禪師說：『一切都要。』禪師提起坐具。真凈禪師說：『閑傢俱。』答：『莫非要緊急切要的嗎？』真凈禪師說：『試著拈出來看看。』禪師摔了一下坐具。真凈禪師對此感到驚異。適逢死心禪師出世，靈源禪師派人送信，邀請他去輔佐。死心禪師認為他奇特，像厖福艾一樣剛正，嚴謹有見識。凡是死心禪師從翠巖寺，再次住持云巖寺，遷往黃龍寺，禪師都在那裡，通常擔任第一座，分席接待僧人，與死心禪師交往近二十年，見聞廣博，機智善辯，無與倫比。政和五年，死心禪師去世，大師張司成請禪師繼承席位，開創弘揚晦堂禪師的道法。當時黃龍寺號稱是法窟，有很多傑出的人才。禪師上堂說法：『昨日林間是山野之人，今朝堂上是住持之人。放開捏聚全由我，萬像之中獨露身。』第二年，禪師辭去院中事務，在寺廟旁邊結茅居住，自號草堂。過了很久，再次住持寺院，上堂說法：『掩息茅堂過六冬，心忘境寂萬緣空。不知幻業從何起，依舊令教振祖風。』建炎末年，爲了躲避戰亂來到臨川，太守蔣宣卿請他居住在曹山寺，后又遷往疏山寺。紹興五年，因為寺院事務，將住持之位傳給得法弟子瞭如禪師，於是便閑居下來。然而接待來訪者從不厭倦，學者們爭先恐後地前來拜訪。他的聲望於是成為天下第一。南昌帥張參政聽聞他的名聲后非常高興，但苦於無法請到他。適逢樞密徐山經過

【English Translation】 English version Following Huanglong Huitang Chan Master (Huanglong Huitang Chan Master, a Chan Buddhism master), after a long period of time, he had an enlightenment and presented a eulogy. Chan Master Huitang said: 'Attaining the Dao is easy, maintaining the Dao is difficult. Maintaining the Dao still lies within oneself, preaching the Dharma to benefit others is even more difficult. Within one sentence of our school, there are three mysteries, and within one mystery, there are three essentials. With mysteries and essentials, look into it yourself in the future.' The Chan Master immediately composed a eulogy, which included the line 'In every moment, in every particle of dust, I offer this body.' Chan Master Huitang approved of it. After that, he traveled around Jiangzhe, visiting masters of various schools. After retiring, he returned to Mount Lu and visited Chan Master Zhenjing. Chan Master Zhenjing asked: 'Where do you come from?' He replied: 'From the lower reaches of the river.' Chan Master Zhenjing asked: 'What did you bring?' He replied: 'What does the Abbot want?' Chan Master Zhenjing said: 'I want everything.' The Chan Master raised his sitting cloth. Chan Master Zhenjing said: 'Idle furniture.' He replied: 'Perhaps you want something urgent and essential?' Chan Master Zhenjing said: 'Try to pick it out and show me.' The Chan Master threw down the sitting cloth. Chan Master Zhenjing was surprised by this. It happened that Chan Master Sixin came into the world, and Chan Master Lingyuan sent someone to invite him to assist. Chan Master Sixin considered him unique, as upright as Pang Fuai, and strict with discernment. Whenever Chan Master Sixin went from Cuiyan Temple, to again reside at Yunyan Temple, and moved to Huanglong Temple, the Chan Master was there, usually serving as the first seat, sharing his seat to receive monks, and associating with Chan Master Sixin for nearly twenty years, with extensive knowledge and unparalleled wit. In the fifth year of Zhenghe, Chan Master Sixin passed away, and Grand Master Zhang Sicheng invited the Chan Master to inherit the seat, to initiate and promote the Dharma of Chan Master Huitang. At that time, Huanglong Temple was known as a Dharma cave, with many outstanding talents. The Chan Master ascended the hall and said: 'Yesterday in the forest, I was a wild man, today in the hall, I am the abbot. Releasing and gathering is entirely up to me, within all phenomena, the self is uniquely revealed.' The following year, the Chan Master resigned from the affairs of the temple and built a thatched hut next to the temple, calling himself Caotang (Grass Hall). After a long time, he again resided at the temple, ascending the hall and saying: 'Hiding in the thatched hall for six winters, the mind forgets the realm, and all conditions are empty. I do not know where the illusory karma arises from, but still I cause the teachings to revive the ancestral style.' At the end of Jianyan, to avoid the chaos of war, he came to Linchuan, and Prefect Jiang Xuanqing invited him to reside at Caoshan Temple, and later moved to Shushan Temple. In the fifth year of Shaoxing, because of the affairs of the temple, he passed the position of abbot to his enlightened disciple, Chan Master Liaoru, and then lived in seclusion. However, he was never tired of receiving visitors, and scholars rushed to visit him. His reputation thus became the first in the world. Zhang, the Participating Counselor of Nanchang, was very pleased to hear of his fame, but was troubled by his inability to invite him. It happened that Xu Shan, the Privy Councilor, passed by

洪。相與虛泐潭以起。師時年八十有三。辭避甚力。而敦請之。禮有加。不獲已而赴。大師就請說法于州之東山。傾城擁觀。嘆未曾有。及居泐潭。學者不約而自治。不化而自行。未期年而厖鴻絕特之士。至自遠方者五千指。軍興之後。叢林未有若此之盛。十二年正月晦日。出衣盂唱之。付以後事。明日端坐而化。住世八十有六。坐六十夏。燼餘目睛不壞。靈骨舍利。塔于黃龍。每對重客。或語以世故。則張目直視。久乃厲聲曰。老僧耳重。及受參入室。應機酬酢。電擊星馳。雖初機學者。且莫咨扣。未始有厭色。猶日誦般若心經一藏。其弘道力法。老而益勤如此。

大溈果禪師

禪師諱善果。信州鉛山余氏子。依七寶院元浹。得度具戒。梵相奇古。廣顙隆準。少慕祖道。初至鵝湖。宴坐禪堂。聞二童子戲爭蒲團。其一舉起云。你道不見遮個。是什麼。師恍然有省。及游云居。偶禪者自黃龍來。因問死心老。每以何等語接人。禪者曰。常舉雲門問僧光明寂照遍河沙。豈不是張拙秀才語。僧云。是。門云。話墮也。何者是話墮處。師聞之豁然大悟。即趨黃龍。門可屬死心。謝事。指見開福寧道者。師至開福。師資契會。寧深奇之。延入藏於時開福衲子五千指。寧垂入滅。獨以麈尾授師。語在寧傳。師膺最後

【現代漢語翻譯】洪（地名）。他們一起從虛泐潭出發。當時禪師八十三歲，極力推辭，但眾人懇請，禮節更加隆重，禪師不得已才前往。大師應邀在州的東山說法，全城百姓蜂擁觀看，嘆爲前所未有。等到居住在泐潭，學人們不需約束而自然遵守規矩，不用教化而自行修行。不到一年，眾多傑出的人才從遠方趕來，多達五千人。軍閥混戰之後，寺廟叢林從未有如此興盛的景象。十二年正月最後一天，禪師拿出衣缽，宣佈後事安排。第二天端坐圓寂，享年八十六歲，坐禪六十年。火化后，眼睛沒有損壞，靈骨化為舍利，建塔于黃龍（地名）。每當面對重要的客人，或者談論世俗之事，禪師就睜大眼睛直視，很久才厲聲說：『老僧耳朵不好使。』等到接受參拜進入內室，應機回答，迅速敏捷，即使是初學者，也不厭煩地解答他們的疑問。每天誦讀《般若心經》一遍。他弘揚佛法的力量，越老越勤奮。

大溈果禪師（人名）

禪師法名善果，是信州鉛山余氏之子。跟隨七寶院的元浹（人名）剃度受戒。相貌奇特古怪，額頭寬廣，鼻子高挺。從小就仰慕祖師之道。最初來到鵝湖（地名），在禪堂靜坐。聽到兩個童子嬉戲爭奪蒲團，其中一個舉起蒲團說：『你說看不見這個，是什麼？』禪師恍然有所領悟。後來遊歷云居山（地名），偶然遇到一位禪者從黃龍山（地名）來，就問他死心老（人名）平時用什麼話來接引人。禪者說：『常常舉雲門（人名）問僧人的話：光明寂照遍河沙，豈不是張拙秀才（人名）的話？』僧人說是。雲門說：『話墮也。』什麼是話墮處？禪師聽了豁然大悟。立即前往黃龍山，雲門可能隸屬於死心。謝絕俗事，指引他去見開福寺的寧道者（人名）。禪師到達開福寺，師徒之間心意相通，寧道者非常器重他，讓他進入藏經閣。當時開福寺的僧人有五千人。寧道者臨終時，唯獨把拂塵授予禪師，遺言記載在寧道者的傳記中。禪師接受了最後的囑託。

【English Translation】 Hong (place name). They set out together from Xu Le Pool. At that time, the Chan master was eighty-three years old and strongly declined, but the people earnestly requested him, and the etiquette was even more grand. The Chan master had no choice but to go. The Great Master was invited to preach at Dongshan in the state, and the people of the whole city flocked to watch, marveling at its unprecedented nature. When he resided at Le Pool, the scholars followed the rules without restraint and practiced on their own without being taught. In less than a year, many outstanding talents came from afar, reaching as many as five thousand. After the warlord's melee, the temples and forests had never been so prosperous. On the last day of the first month of the twelfth year, the Chan master took out his robe and bowl and announced the arrangements for the future. The next day, he passed away in a seated posture, at the age of eighty-six, having meditated for sixty years. After cremation, the eyes were not damaged, and the spiritual bones turned into relics, which were built into a pagoda at Huanglong (place name). Whenever facing important guests, or talking about worldly affairs, the Chan master would open his eyes wide and stare straight ahead, and after a long time, he would sternly say: 'The old monk's ears are not good.' When he received worship and entered the inner chamber, he responded to the occasion quickly and nimbly, and even for beginners, he would answer their questions without getting tired. He recited the 'Heart Sutra' once every day. His power to promote Buddhism became more diligent as he got older.

Chan Master Dawei Guo (person name)

The Chan master's dharma name was Shanguo, and he was the son of the Yu family of Qianshan, Xinzhou. He was tonsured and ordained under Yuanjia (person name) of Qibao Temple. His appearance was peculiar and ancient, with a broad forehead and a high nose. From a young age, he admired the way of the ancestors. He first came to Ehu (place name) and sat in meditation in the meditation hall. He heard two children playing and fighting for a futon, one of whom raised the futon and said: 'You say you can't see this, what is it?' The Chan master suddenly realized something. Later, he traveled to Yunju Mountain (place name) and happened to meet a Chan practitioner from Huanglong Mountain (place name), so he asked him what words Master Sixin (person name) usually used to receive people. The Chan practitioner said: 'He often quoted Yunmen's (person name) question to the monk: 'The light of stillness illuminates the Ganges River, isn't it Zhang Zhuo's (person name) words?' The monk said yes. Yunmen said: 'The words have fallen.' What is the place where the words have fallen?' The Chan master suddenly realized this. He immediately went to Huanglong Mountain, and Yunmen may belong to Sixin. He declined worldly affairs and directed him to see Taoist Ning (person name) of Kaifu Temple. When the Chan master arrived at Kaifu Temple, the master and disciple were in harmony, and Taoist Ning valued him very much, and let him enter the scripture library. At that time, there were five thousand monks in Kaifu Temple. When Taoist Ning was dying, he only handed the whisk to the Chan master, and the last words were recorded in the biography of Taoist Ning. The Chan master accepted the final entrustment.

付託。隱跡道林。會圓悟禪師來主席。頗聞師名。一夕分半座俾說法。師舉乾峰法身話。剖判絕出意表。圓悟嗟賞久之。自是道價益著。宣和初。潭師曾孝序命出世上封。開寧公法要。時龍牙才禪師法席頗盛。每答話多稱蘇嚕。一日同諸老會於府帥曾公之席。公曰。龍牙答話。每稱蘇嚕。意旨如何。諸老相視。莫有對者。師越席而前曰。某適有語。公叩之。師曰。龍牙答話。只蘇嚕為問。諸人會也無。昨夜虛空開口笑祝融。吞卻洞庭湖。曾公大悅。一座盡傾。遷道林道吾。福嚴宗風鼎盛。法席常冠諸方。室中妙于接人。每舉雲門張拙秀才話。勘驗學者。臨機與奪。莫測端倪。天下共高之。自號月庵湘中士大夫多從之問道。紹興九年。樞密張公德遠撫七閩。請住鼓山。未至。改黃檗。遷東西二禪。閱十年。頗厭閩俗。雅意江外。多衲子會。臺之萬年。婺之雙林。潭之大溈。皆虛席。三郡爭致請。而長沙尤力。師曰。潭吾舊遊也。吾樂之。遂赴命大溈。二十二年正月十八日。出衣盂。卑執事者。制五百應真像。明日沐浴更衣。集眾告別。手書伽陀曰。要行便行。要去便去。撞破天關。掀翻地軸。停筆而化。閱世七十四。坐五十一夏。塔全身於溈源之西峰。師性剛直。處己簡約。律眾嚴明。凡遷巨剎。皆當世賢公卿。屈禮致

【現代漢語翻譯】現代漢語譯本付託。隱跡于道林寺。適逢圓悟禪師來主持寺務。早已聽聞月庵禪師的名聲。一天晚上，圓悟禪師分出半個座位請月庵禪師說法。月庵禪師引用乾峰禪師關於法身的開示，剖析精闢，出人意料。圓悟禪師讚賞許久。從此，月庵禪師的聲望更加顯赫。宣和初年，潭州的曾孝序邀請月庵禪師出任上封寺住持，宣講開寧公的佛法要義。當時，龍牙才禪師的法席非常興盛，每次回答問題都喜歡說『蘇嚕』（Sūlū，可能是一種語氣詞或口頭禪）。一天，月庵禪師與眾位老禪師在府帥曾公的宴席上聚會。曾公說：『龍牙禪師回答問題，每次都說『蘇嚕』，這是什麼意思呢？』眾位老禪師面面相覷，沒有人能回答。月庵禪師越過座位走到前面說：『我恰好有一句話。』曾公問他。月庵禪師說：『龍牙禪師回答問題，只是用『蘇嚕』來發問，各位明白了嗎？昨夜虛空張開口大笑，祝融（Zhùróng，火神）吞掉了洞庭湖。』曾公聽后非常高興，滿座賓客都為之傾倒。後來，月庵禪師遷往道林道吾寺，使福嚴宗的宗風非常興盛，法席常常在各寺中居於首位。月庵禪師在方丈室內善於接引來訪者，常常引用雲門禪師和張拙秀才的對話來考察學人，臨機施教，變化莫測。天下人都非常推崇他。月庵禪師自號月庵湘中士，很多士大夫都跟隨他問道。紹興九年，樞密使張公德遠安撫福建，邀請月庵禪師住持鼓山寺。還未到任，就改任黃檗寺住持。之後又遷往東西二禪寺。過了十年，月庵禪師頗為厭倦福建的風俗，很想回到江南一帶。很多僧人聚集在臺州的萬年寺、婺州的雙林寺、潭州的大溈山，這些寺院的住持之位都空缺著，三郡爭相邀請月庵禪師。而長沙的邀請尤其懇切。月庵禪師說：『潭州是我以前遊歷過的地方，我喜歡那裡。』於是就接受了邀請，前往大溈山。紹興二十二年正月十八日，月庵禪師拿出衣缽，交給負責雜務的人，製作了五百尊應真像。第二天沐浴更衣，召集眾人告別，親手寫下偈語說：『要走就走，要離開就離開，撞破天關，掀翻地軸。』寫完就圓寂了。享年七十四歲，僧臘五十一夏。他的全身舍利塔建在溈源的西峰。月庵禪師性格剛直，生活簡樸，對僧眾要求嚴格。凡是遷往大的寺院，都是當時的賢能公卿以禮相請。

【English Translation】 English version Entrusted. He concealed himself at Daolin Monastery. Coincidentally, Chan Master Yuanwu came to preside over the monastery. He had long heard of the Master Yuean's reputation. One evening, Yuanwu shared half of his seat to invite him to give a Dharma talk. Master Yuean cited Chan Master Qianfeng's discourse on Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate nature of reality), analyzing it profoundly and unexpectedly. Chan Master Yuanwu praised him for a long time. From then on, Master Yuean's reputation became even more prominent. In the early years of Xuanhe, Zeng Xiaoxu of Tanzhou invited Master Yuean to serve as the abbot of Shangfeng Monastery, expounding the essential teachings of Kaining Gong's Buddhism. At that time, Chan Master Longya Cai's Dharma assembly was very prosperous, and he often said 'Sūlū' (Sūlū, possibly a filler word or catchphrase) when answering questions. One day, Master Yuean and several old Chan masters gathered at a banquet hosted by Commander Zeng. Commander Zeng said, 'Chan Master Longya always says 'Sūlū' when answering questions. What does this mean?' The old Chan masters looked at each other, and no one could answer. Master Yuean stepped forward and said, 'I happen to have a word.' Commander Zeng asked him. Master Yuean said, 'Chan Master Longya answers questions, only using 'Sūlū' to ask. Do you all understand? Last night, the void opened its mouth and laughed, and Zhurong (Zhùróng, the god of fire) swallowed Dongting Lake.' Commander Zeng was very pleased, and the entire assembly was captivated. Later, Master Yuean moved to Daolin Daowu Monastery, making the lineage of Fuyan Sect very prosperous, and his Dharma assembly often ranked first among various monasteries. Master Yuean was skilled at receiving visitors in his abbot's room, often citing the dialogues between Chan Master Yunmen and Scholar Zhang Zhuo to examine students, teaching according to the situation, and changing unpredictably. The world highly respected him. Master Yuean called himself Yuean Xiangzhong Shi, and many scholar-officials followed him to inquire about the Dharma. In the ninth year of Shaoxing, Zhang Gong Deyuan, the Privy Councilor, pacified Fujian and invited Master Yuean to reside at Gushan Monastery. Before arriving, he was reassigned to Huangbo Monastery. Later, he moved to the East and West Chan Monasteries. After ten years, Master Yuean became quite tired of the customs of Fujian and longed to return to the Jiangnan area. Many monks gathered at Wannian Monastery in Taizhou, Shuanglin Monastery in Wuzhou, and Dayu Mountain in Tanzhou. The positions of abbot in these monasteries were vacant, and the three prefectures competed to invite Master Yuean. Changsha's invitation was especially earnest. Master Yuean said, 'Tanzhou is a place I have traveled to before, and I like it.' So he accepted the invitation and went to Dayu Mountain. On the eighteenth day of the first month of the twenty-second year of Shaoxing, Master Yuean took out his robe and bowl, handed them over to the person in charge of miscellaneous affairs, and made five hundred Arhat statues. The next day, he bathed and changed his clothes, gathered the crowd to bid farewell, and personally wrote a verse saying, 'If you want to go, then go, if you want to leave, then leave, break through the heavenly gate, overturn the earth's axis.' After writing, he passed away peacefully. He lived to be seventy-four years old, with fifty-one years as a monk. His complete body stupa was built on the West Peak of Guiyuan. Master Yuean was upright in character, simple in life, and strict with the monks. Whenever he moved to a large monastery, he was always invited with courtesy by virtuous officials and nobles of the time.

請。叢林服其得人之盛。

贊曰。草堂得死心作用而不忘晦堂。月庵聞死心語發明。而造寧公之室。死心宗胤遂不續。惜哉。然草堂初出龍山。遷白雲。遭世多艱。未有成績。及晚居泐潭。道大盛而去世。遂振宗風于天下。則晦堂弘道之囑驗矣。月庵出世。逾三十年。八遷巨剎。未嘗一日退居。捶拂之下。圍繞常數千指。則開福麈尾之授。何其效歟。易曰。視履考祥。予於二老父子授受之際。得之矣。

護國元禪師

禪師名景元。永嘉楠溪張氏子。依靈山院希拱。年十八。剃度為大僧。習天臺教。通其說。棄之遊方。參蔣山圓悟禪師。一日聞傍僧舉死心小參語云。既迷須得個悟。既悟須識悟中迷迷中悟。迷悟兩忘。卻從無迷悟處。建立一切法。諦味久之。因起行次。豁然有悟。即以告圓悟。圓悟喜之。繇是容為侍者。閱十四年。咨參抉擇。洞然無間。而機鋒卓絕。眾以聱頭目之。圓悟將歸蜀。遽問曰。向後有人問。你作么生道。師撫傍僧背曰。和尚問你何不祇對。圓悟大笑。已而袖木錦僧伽黎授之而別。紹興初。歸隱舊邦。括倉守龍學耿延禧命出世仁壽。遷連雲。晚住真如。徙護國。衲子擁隨。法席日盛。師說法超格。量絕蹊徑。問。學人上來請師相見。師曰。劄問如何是相見底事。師曰。你眼在

【現代漢語翻譯】現代漢語譯本：叢林（僧眾聚集修行的場所）仰慕他德行高尚，聲名遠播。

讚語說：草堂（高僧的名字）雖然得到了死心（高僧的名字）的作用，但沒有忘記晦堂（高僧的名字）。月庵（高僧的名字）聽聞死心的話語後有所領悟，並拜訪了寧公（高僧的名字）的住所。可惜的是，死心的宗脈沒有延續下去。然而，草堂最初在龍山，後來遷到白雲，經歷了許多艱難困苦，沒有取得什麼成就。到了晚年居住在泐潭（地名）時，他的道法才開始興盛，並在那裡去世，從而使他的宗風傳遍天下。這應驗了晦堂弘揚佛法的囑託。月庵出世弘法三十多年，八次遷往大型寺廟，沒有一天退隱。在他的教導下，常常有數千人圍繞在他身邊。這開福寺（寺廟名）授予麈尾（佛具）的儀式，是多麼有效啊！《易經》說：『觀察所走過的路，考察吉兇的徵兆。』我從這兩位老父子傳授佛法的過程中，領悟到了這一點。

護國元禪師

禪師名景元，是永嘉楠溪張氏的兒子。十八歲時，他依從靈山院的希拱（高僧的名字）剃度出家，成為一名正式的僧人。他學習天臺宗的教義，精通其理論，然後放棄了它，開始四處遊歷。他參拜了蔣山圓悟禪師（高僧的名字）。有一天，他聽到旁邊的僧人引用死心的小參語說：『既然迷惑了，就必須有所領悟；既然領悟了，就必須認識到領悟中的迷惑，迷惑中的領悟。迷惑和領悟都忘記了，卻從沒有迷惑和領悟的地方，建立一切法。』他仔細品味了很久，在行走的過程中，突然有所領悟。他立刻將自己的領悟告訴了圓悟。圓悟非常高興，於是允許他擔任侍者。十四年間，他不斷地請教和參悟，徹底明白了其中的道理，而且他的機鋒非常犀利，大家都認為他很深奧。圓悟將要返回四川時，突然問他：『以後如果有人問你，你打算怎麼回答？』禪師拍了拍旁邊僧人的背說：『和尚問你，你為什麼不回答？』圓悟大笑。之後，他將一件木錦僧伽黎（袈裟）授予禪師，然後告別。紹興初年，禪師回到家鄉隱居。括蒼（地名）的太守龍學耿延禧命令他出任仁壽寺（寺廟名）的住持，後來又遷往連雲寺（寺廟名）。晚年，他住在真如寺（寺廟名），後來又遷往護國寺（寺廟名）。僧人們擁護追隨他，他的法席日益興盛。禪師的說法超凡脫俗，不落俗套。有人問：『學人上來請老師相見。』禪師說：『你問什麼是相見的真諦？』禪師說：『你的眼睛在哪裡？』

【English Translation】 English version: The monastic community admired his virtue and his reputation spread far and wide.

The eulogy says: Caotang (name of a high monk) obtained the function of Sixin (name of a high monk) without forgetting Huitang (name of a high monk). Yuean (name of a high monk) heard Sixin's words and gained enlightenment, and visited the residence of Ninggong (name of a high monk). It is a pity that Sixin's lineage was not continued. However, Caotang was initially at Longshan, and later moved to Baiyun, experiencing many hardships and difficulties without achieving much. In his later years, when he lived in Letan (place name), his Dharma began to flourish, and he passed away there, thus spreading his sect throughout the world. This fulfilled Huitang's exhortation to propagate the Dharma. Yuean propagated the Dharma for more than thirty years, moving to large temples eight times, without ever retiring for a single day. Under his teachings, there were often thousands of people surrounding him. How effective was the ceremony of Kaifu Temple (temple name) bestowing the horsetail whisk (Buddhist implement)! The Book of Changes says: 'Observe the path you have taken, examine the omens of good fortune.' I have understood this from the process of these two old fathers and sons passing on the Dharma.

Zen Master Yuan of Huguo

The Zen master's name was Jingyuan, and he was the son of the Zhang family of Nanxi, Yongjia. At the age of eighteen, he followed Xigong (name of a high monk) of Lingshan Temple and was tonsured as a formal monk. He studied the teachings of the Tiantai school, mastered its theories, and then abandoned it to travel around. He visited Zen Master Yuanwu of Jiangshan (name of a high monk). One day, he heard a monk next to him quote Sixin's small canyu saying: 'Since you are confused, you must have enlightenment; since you have enlightenment, you must recognize the confusion in enlightenment, and the enlightenment in confusion. Forget both confusion and enlightenment, and establish all dharmas from the place where there is no confusion or enlightenment.' He pondered it for a long time, and in the process of walking, he suddenly had an enlightenment. He immediately told Yuanwu about his enlightenment. Yuanwu was very happy, so he allowed him to serve as an attendant. For fourteen years, he constantly asked and consulted, thoroughly understanding the principles, and his wit was very sharp, so everyone thought he was profound. When Yuanwu was about to return to Sichuan, he suddenly asked him: 'If someone asks you in the future, how do you plan to answer?' The Zen master patted the back of the monk next to him and said: 'The abbot is asking you, why don't you answer?' Yuanwu laughed loudly. After that, he gave the Zen master a wooden brocade sanghati (kasaya) and then said goodbye. In the early years of Shaoxing, the Zen master returned to his hometown to live in seclusion. Long Xue Geng Yanxi, the prefect of Kuocang (place name), ordered him to serve as the abbot of Renshou Temple (temple name), and later moved to Lianyuan Temple (temple name). In his later years, he lived in Zhenru Temple (temple name), and later moved to Huguo Temple (temple name). The monks supported and followed him, and his Dharma seat became increasingly prosperous. The Zen master's teachings were extraordinary and unconventional. Someone asked: 'The student has come up to ask the teacher to meet.' The Zen master said: 'You ask what is the true essence of meeting?' The Zen master said: 'Where are your eyes?'

左邊右邊。進曰。恁么則萬機休罷正眼頃開。師曰。杲日當天。盲人摸地。問。相見與未相見時如何。師云。一時穿卻。問。忽遇上上人來。又作么生。師云。列向三椽下。問。還許學人承當也無。師云。兵隨印轉。問。如何是臨濟宗。師云。殺人活人不眨眼。曰。如何是雲門宗。師云。頂門三眼耀乾坤。曰如何是溈仰宗。師云。推不向前。約不向后。曰。如何是法眼宗。師云。箭鋒相拄不相饒曰。如何是曹洞宗。師云。手執夜明符。幾個知天曉。曰。向上還有路也無。師云。有。曰。如何是向上路。師云。黑漫漫地。問。高揖釋迦。不拜彌勒時如何。師云。三十棒且待。別時僧禮拜。師乃云。釋迦彌勒尚是他奴。且道他是阿誰。是則是護國。則不然坐立儼然。頂天履地。十二時中。𡎺著磕著。復是阿誰。還知么著力。今生須了卻。莫教累劫受沉淪。題如是軒頌曰。拈卻瞿曇閑露布。掀翻諸祖葛藤窠。只將如是當軒掛。鐵額銅頭不奈何。示禪者頌曰。棒頭取證猶勞力。喝下承當未足奇。撥轉頂門宗正眼。須教佛祖浪頭低。十六年正月九日。被微病而逝。塔于本山。壽五十有三。臘三十有五師資度豐碩。如世所𦘕布袋和尚者。故人以之為稱深得圓悟機用而力行之。天下方想。聞其風彩。不幸早世。議者惜之。

云

【現代漢語翻譯】現代漢語譯本問：左邊右邊是什麼意思？進（僧人名）問：這樣說來，萬事都停止，正眼立刻打開了？師（禪師）說：太陽高照天空，盲人在摸索地面。問：相見和未相見時是什麼樣的？師說：一時全部穿透。問：忽然遇到上上根器的人來，又該怎麼辦？師說：排列在三間茅屋下。問：還允許學人承擔嗎？師說：兵符隨著印章轉動。問：什麼是臨濟宗？（佛教禪宗五家之一，以機鋒峻烈著稱）師說：殺人活人不眨眼。問：什麼是雲門宗？（佛教禪宗五家之一，以簡潔明快著稱）師說：頂門三眼照耀乾坤。問：什麼是溈仰宗？（佛教禪宗五家之一，以圓融穩健著稱）師說：推不動向前，拉不向后。問：什麼是法眼宗？（佛教禪宗五家之一，以見地精微著稱）師說：箭鋒相對，互不相讓。問：什麼是曹洞宗？（佛教禪宗五家之一，以細緻綿密著稱）師說：手執夜明符，有幾個人知道天亮？問：向上還有路嗎？師說：有。問：什麼是向上路？師說：黑漫漫一片。問：高傲地作揖釋迦牟尼（佛教創始人），不拜彌勒佛（未來佛）時，該怎麼辦？師說：先打三十棒，等以後再說。僧人禮拜，師父於是說：釋迦牟尼和彌勒都還是他的奴僕，那麼，他到底是誰？說對了，就是護國（寺廟名），說不對，坐著站著都莊嚴肅穆，頭頂著天，腳踩著地，十二時辰中，碰撞著的又是誰？還知道嗎？著力參禪，今生必須了結，不要累及多生多劫，沉淪苦海。題如是軒頌：拋棄瞿曇（釋迦牟尼的姓氏）的閒言碎語，掀翻諸位祖師的葛藤窠臼，只將『如是』（真如實相）掛在軒前，鐵頭銅額也無可奈何。示禪者頌：在棒喝下取證還需費力，在喝斥下承擔也不足為奇，撥轉頂門的正眼，必須讓佛祖也低下頭。十六年正月九日，因小病而去世，塔葬在本山。享年五十三歲，僧臘三十五年。師資教化豐厚碩大，就像世人所畫的布袋和尚一樣。故人以此來稱呼他，他深刻地領悟了圓悟禪師的機鋒妙用並且努力踐行。天下人都仰慕，聽聞他的風采，不幸早逝，議論的人都感到惋惜。云（結束語）

【English Translation】 English version Question: What is left and right? Jin (a monk's name) asked: In that case, all affairs cease, and the true eye opens immediately? The Master (Zen master) said: The bright sun shines in the sky, and a blind man gropes the ground. Question: What is it like when meeting and not meeting? The Master said: Penetrate through all at once. Question: If a person of the highest caliber suddenly arrives, what should be done? The Master said: Arrange them under the three thatched huts. Question: Is it permissible for students to take on the responsibility? The Master said: The military seal turns with the command. Question: What is the Linji school? (One of the five schools of Chan Buddhism, known for its sharp and intense style) The Master said: Killing or giving life without blinking an eye. Question: What is the Yunmen school? (One of the five schools of Chan Buddhism, known for its concise and direct style) The Master said: The three eyes on the crown of the head illuminate the universe. Question: What is the Weiyang school? (One of the five schools of Chan Buddhism, known for its harmonious and stable style) The Master said: Cannot be pushed forward, cannot be pulled backward. Question: What is the Fayan school? (One of the five schools of Chan Buddhism, known for its subtle and refined insights) The Master said: Arrowheads facing each other, not yielding to each other. Question: What is the Caodong school? (One of the five schools of Chan Buddhism, known for its meticulous and thorough style) The Master said: Holding a luminous talisman at night, how many people know when it will dawn? Question: Is there still a path upward? The Master said: Yes. Question: What is the upward path? The Master said: Utterly dark. Question: What should be done when bowing respectfully to Shakyamuni (the founder of Buddhism) but not to Maitreya (the future Buddha)? The Master said: First give thirty blows, and wait until later. The monk bowed, and the Master then said: Shakyamuni and Maitreya are still his servants, so who is he? If you say it correctly, it is the Guoguo (temple name); if you say it incorrectly, sitting or standing, he is solemn and dignified, with his head supporting the sky and his feet treading the earth. Who is it that is encountered in the twelve hours of the day? Do you know? Strive to practice Chan, and you must resolve it in this life, lest you be burdened for many kalpas and sink into the sea of suffering. Inscription on the Suchness Pavilion: Discard the idle talk of Gautama (Shakyamuni's surname), overturn the tangled vines of all the patriarchs, and only hang 'Suchness' (Tathata, the true reality) in front of the pavilion, so that even iron heads and bronze foreheads can do nothing about it. Verse for Zen practitioners: To seek proof through the stick and shout still requires effort, and to accept it under the shout is not yet extraordinary. Turn the true eye on the crown of your head, and you must make even the Buddhas and patriarchs lower their heads. On the ninth day of the first month of the sixteenth year, he passed away due to a minor illness and was buried in a pagoda on this mountain. He lived to the age of fifty-three, with thirty-five years as a monk. His teaching and guidance were abundant and fruitful, like the Laughing Buddha painted by the world. People used this to refer to him, and he deeply understood the sharp and wonderful use of Zen Master Yuanwu and diligently practiced it. The world admired him and heard of his demeanor. Unfortunately, he died young, and those who discussed it felt regret. Cloud (ending remark)

居如禪師

禪師名法如。臺州臨海胡氏子。依護國瑞禪師。祝髮受具。遍參兩浙宗匠。聞佛眼禪師居龍門道價甚重。不遠千里造焉。以力參所得。質之佛眼曰。此皆學解。非究竟事。欲了生死。當求妙悟。師駭然諦信其語。居一日命為典座。師固辭。以道業未辦。佛眼勉之曰。姑就職。是中大有人。為汝說法。未幾晨興開廚門。望見聖僧。豁然有省。入見佛眼曰。遮里還見聖僧么。師于其前。問訊叉手立。佛眼肯首曰。向汝道。大有人。為汝說法。又嘗問曰。天臺石橋夜來倒了也。師遽捉住佛眼。佛眼曰。作么。師曰。又道石橋倒。佛眼深可之。后造圓悟禪師室。問。汝只參佛眼。為復別見人來。師曰。亦曾見一人來。曰。是什麼人。師以手指胸曰法如。圓悟曰。汝所見只一星許。師曰。已是多也。高庵悟禪師與圓悟。相繼主云居。皆推師為第一座分席。接衲學者親之。建炎初。上藍虛席。洪帥胡直孺命出世。唱佛眼之道。未幾虜騎傳城。隱於白水庵。會云居燼于劫火。紹興初。四易主者。皆以艱難遁去。漕使曾公紆乃以屬師。繇是宗風大振。師識量沖廓。機變如神。見者靡不詟伏。至於說法蒞眾。辭氣粹溫。旌禮賢者。奄有古尊宿之體。閱十餘年。幻出寶坊。靖深壯麗。冠絕江表。師益謙損。不自以為功。識

【現代漢語翻譯】現代漢語譯本：居如禪師

禪師，名號法如（Dharma-like）。是臺州臨海胡家的兒子。依從護國瑞禪師（Rui Chanshi of Huguo Monastery）剃度並受具足戒。他廣泛參訪兩浙一帶的宗門大師。聽說佛眼禪師（Foyan Chanshi）在龍門（Longmen）聲望極高，不遠千里前去拜訪。他用自己努力參悟所得的見解，向佛眼禪師請教說：『這些都是學來的理解，不是究竟的真理。想要了脫生死，應當尋求真正的覺悟。』佛眼禪師聽后非常震驚，相信他的話。有一天，佛眼禪師命他擔任典座（負責寺院廚房事務的僧人）。法如禪師堅決推辭，認為自己的道業尚未完成。佛眼禪師勉勵他說：『暫且就任這個職務吧，這裡有很多人可以為你說法。』不久，一天早晨，法如禪師打開廚房的門，望見聖僧（Sheng Seng，指僧伽的聖潔形象），忽然有所領悟。他去拜見佛眼禪師說：『這裡還能見到聖僧嗎？』法如禪師在佛眼禪師面前，行問訊禮，叉手站立。佛眼禪師點頭說：『早就對你說過，這裡有很多人可以為你說法。』佛眼禪師又曾問他：『天臺石橋（Tiantai Stone Bridge）昨晚倒塌了嗎？』法如禪師立刻抓住佛眼禪師。佛眼禪師問：『做什麼？』法如禪師說：『又說石橋倒了。』佛眼禪師深深地認可了他。

後來，法如禪師拜訪圓悟禪師（Yuanwu Chanshi）的禪室，圓悟禪師問：『你只是參訪佛眼禪師，還是也見過其他人？』法如禪師說：『也曾見過一個人。』圓悟禪師問：『是什麼人？』法如禪師用手指著自己的胸口說：『法如。』圓悟禪師說：『你所見的只像一顆星星那麼大。』法如禪師說：『已經很多了。』高庵悟禪師（Gaoan Wu Chanshi）與圓悟禪師，相繼主持云居寺（Yunju Temple），都推舉法如禪師為第一座，分席而坐。前來親近他的學僧很多。建炎初年，上藍寺（Shanglan Temple）的住持之位空缺，洪州的統帥胡直孺（Hu Zhiru）命令法如禪師出任住持，宣揚佛眼禪師的禪法。不久，金兵攻城，法如禪師隱居在白水庵（Baishui Hermitage）。適逢云居寺毀於戰火，紹興初年，四任住持都因為困難而離去，漕運使曾公紆（Zeng Gongyu）於是將云居寺託付給法如禪師。從此，云居寺的宗風大振。法如禪師的識見和氣量開闊，機鋒變化如神，見到他的人沒有不敬畏折服的。至於說法教化大眾，言辭平和溫潤，禮遇賢才，完全具備古代尊宿的風範。經過十餘年，他建造出寶坊，清凈深邃，壯麗無比，冠絕江南。法如禪師更加謙虛退讓，不認為這是自己的功勞，他的見識非常卓越。

【English Translation】 English version: Chan Master Juru

The Chan master's name was Faru (Dharma-like). He was a son of the Hu family of Linhai in Taizhou. He followed Chan Master Rui of Huguo Monastery to have his head shaved and receive the full precepts. He widely visited the masters of the Chan school in the Liangzhe area. Hearing that Chan Master Foyan (Buddha-Eye) was highly respected at Longmen (Dragon Gate), he traveled thousands of miles to visit him. He used his own insights gained through diligent practice to question Chan Master Foyan, saying, 'These are all learned understandings, not the ultimate truth. If one wants to be free from birth and death, one should seek true enlightenment.' Chan Master Foyan was shocked and believed his words. One day, Chan Master Foyan ordered him to be the superintendent of the kitchen (Dianzuo, a monk in charge of the monastery's kitchen affairs). Chan Master Faru firmly declined, believing that his practice was not yet complete. Chan Master Foyan encouraged him, saying, 'Take up the position for now, there are many people here who can expound the Dharma for you.' Not long after, one morning, Chan Master Faru opened the kitchen door and saw a holy monk (Sheng Seng, referring to the sacred image of the Sangha), and suddenly had an awakening. He went to see Chan Master Foyan and said, 'Can one still see the holy monk here?' Chan Master Faru bowed and stood with his hands folded in front of Chan Master Foyan. Chan Master Foyan nodded and said, 'I told you long ago that there are many people here who can expound the Dharma for you.' Chan Master Foyan once asked him, 'Did the Stone Bridge of Tiantai (Tiantai Stone Bridge) collapse last night?' Chan Master Faru immediately grabbed Chan Master Foyan. Chan Master Foyan asked, 'What are you doing?' Chan Master Faru said, 'You said the Stone Bridge collapsed again.' Chan Master Foyan deeply approved of him.

Later, Chan Master Faru visited the meditation hall of Chan Master Yuanwu (Perfect Enlightenment). Chan Master Yuanwu asked, 'Did you only visit Chan Master Foyan, or have you seen others?' Chan Master Faru said, 'I have also seen one person.' Chan Master Yuanwu asked, 'Who is it?' Chan Master Faru pointed to his chest and said, 'Faru.' Chan Master Yuanwu said, 'What you have seen is only as big as a star.' Chan Master Faru said, 'It is already a lot.' Chan Master Gaoan Wu and Chan Master Yuanwu, successively presided over Yunju Temple (Cloud Dwelling Temple), and both recommended Chan Master Faru as the first seat, sharing the seat with him. Many monks came to be close to him. At the beginning of the Jianyan era, the abbot's seat of Shanglan Temple (Upper Blue Temple) was vacant, and Commander Hu Zhiru of Hongzhou ordered Chan Master Faru to take over as abbot, propagating the Chan teachings of Chan Master Foyan. Soon after, the Jin soldiers attacked the city, and Chan Master Faru went into seclusion at Baishui Hermitage (White Water Hermitage). Coincidentally, Yunju Temple was destroyed by war, and in the early years of the Shaoxing era, four abbots left due to difficulties. The transport commissioner Zeng Gongyu then entrusted Yunju Temple to Chan Master Faru. From then on, the style of Yunju Temple greatly flourished. Chan Master Faru's knowledge and capacity were broad, and his skillful responses were like magic. Those who saw him could not help but be in awe and submission. As for preaching and teaching the masses, his words were peaceful and gentle, and he treated virtuous people with courtesy, fully possessing the demeanor of an ancient venerable master. After more than ten years, he built a precious temple, pure and profound, magnificent and unparalleled, surpassing all others in Jiangnan. Chan Master Faru became even more humble and modest, not considering it his own merit, and his knowledge was outstanding.

者以此高之。且以為弘覺再來也。十六年三月十五日。示疾。升座別眾又十日。沐浴更衣。手寫法偈。端坐而化。世壽六十七。僧臘四十二。火滅得舍利。合靈骨瘞於三塔。

云居真牧禪師

師諱正賢。潼川郪縣陳氏子。本朝三陳之後。依三聖院海澄。得度具戒。游成都大慈寺。從重透法師。聽經論般若。夙悟凡典籍。無鉅細過目成誦。義亦頓曉。每有詰難。宿師高坐皆莫能答。謁正覺顯禪師。一見知為眾稱經藏子者。大喜之。囑令負荷正法眼。會圓悟禪師出世昭覺。造其室。聞舉洞山麻三斤話。言下有省。圓悟勉之南詢。即出關氐黃龍。參死心。時靈源居昭默堂。往來咨扣。久之趨寶峰。見湛堂。深蒙肯可。而疑未決。遂造龍門。佛眼一日室中舉慇勤抱得旃檀樹。師豁然大悟。佛眼可之曰。經藏子漏逗了也。自是間與師商略法藏淵奧。至會心要處。亹亹無盡。佛眼必稱善。手書真牧。授以為號。其後再見圓悟。嘉其大成。或曰。拖犁拽把去。師內負多聞。外峻戒節。洎發明大事。愈益韜晦。紹興初。妙喜以所居雲門庵委師。繼踵雲門。迥絕人境之外。衲子裹糧從之。師每說法之暇。躬自荷鋤播殖。清規凜然。紫微韓公駒欽重風道。贈以詩。略曰。上人一口吞諸佛。肯顧世上群兒愚。又曰。不須領眾強自

【現代漢語翻譯】現代漢語譯本：他因此受到推崇，並且被認為是弘覺禪師的再來。紹興十六年三月十五日，他示現生病，升座與大眾告別。又過了十天，沐浴更衣，手書偈語，端坐而圓寂。世壽六十七歲，僧臘四十二年。火化后得到舍利，將靈骨合葬於三塔。

云居真牧禪師

禪師法名正賢，是潼川郪縣陳氏之子，乃本朝三陳之後裔。他依止三聖院的海澄禪師剃度並受具足戒。遊學于成都大慈寺，跟隨重透法師聽聞經論般若。他天資聰穎，凡是典籍，無論大小，看過一遍就能背誦，義理也能立刻領悟。每當有人提出疑問，宿學老禪師都無法回答。他拜見正覺顯禪師，顯禪師一見就知道他是眾人所稱的『經藏子』，非常高興，囑咐他承擔弘揚正法的重任。後來圓悟禪師在昭覺寺開法，他前去拜訪。聽到圓悟禪師舉洞山『麻三斤』的話頭，當下有所領悟。圓悟禪師勉勵他到南方參學。於是他離開昭覺寺前往黃龍山，參拜死心禪師。當時靈源禪師住在昭默堂，他經常往來請教。很久之後，他前往寶峰寺，拜見湛堂禪師，深受湛堂禪師的認可，但疑情尚未完全消除。於是他前往龍門寺，佛眼禪師一日在室內舉『慇勤抱得旃檀樹』的話頭，真牧禪師豁然大悟。佛眼禪師認可了他的開悟，說：『經藏子也有漏逗的時候啊！』從此以後，真牧禪師經常與佛眼禪師商略法藏的精深奧妙之處，直到領會心要之處，滔滔不絕。佛眼禪師必定稱讚，並親手書寫『真牧』二字，授予他作為法號。之後他再次拜見圓悟禪師，圓悟禪師讚賞他已經大成。有人說他『拖犁拽把去』。真牧禪師內懷博聞強記，外持嚴峻戒律，等到發明大事之後，更加韜光養晦。紹興初年，妙喜禪師將他所居住的雲門庵委託給真牧禪師，真牧禪師繼承了雲門宗風，遠離人境之外，衲子們帶著乾糧跟隨他。真牧禪師每次說法之餘，親自荷鋤耕種，清規戒律非常嚴謹。紫微韓駒公欽佩他的風範道行，贈詩給他，詩中略有『上人一口吞諸佛，肯顧世上群兒愚』，又說『不須領眾強自』

【English Translation】 English version: He was therefore highly regarded and considered to be a reincarnation of Hongjue (弘覺) Zen Master. On the fifteenth day of the third month of the sixteenth year of Shaoxing (紹興), he showed signs of illness, ascended the seat to bid farewell to the assembly. Ten days later, he bathed and changed his clothes, wrote a verse by hand, and passed away peacefully in a seated posture. He lived to the age of sixty-seven, with forty-two years as a monk. After cremation, relics were obtained, and his spiritual bones were buried together at the Three Pagodas.

Zen Master Zhenmu (真牧) of Yunju (云居)

The Zen Master's given name was Zhengxian (正賢), and he was the son of the Chen family of Qi County (郪縣), Tongchuan (潼川), a descendant of the Three Chens (三陳) of the dynasty. He was tonsured and received the full precepts under Zen Master Haicheng (海澄) of the Three Saints Monastery (三聖院). He traveled to the Great Compassion Monastery (大慈寺) in Chengdu (成都), where he listened to the scriptures and treatises on Prajna (般若) from Dharma Master Chongtou (重透). He was naturally intelligent, and could recite any text, large or small, after reading it once, and immediately understood its meaning. Whenever someone raised a question, the senior monks in high positions were unable to answer. He visited Zen Master Zhengjue Xian (正覺顯), who recognized him at first sight as the 'Sutra Treasury Child' (經藏子) that everyone spoke of, and was very pleased, entrusting him with the responsibility of upholding the true Dharma eye. Later, Zen Master Yuanwu (圓悟) began teaching at Zhaojue Monastery (昭覺寺), and he went to visit him. Upon hearing Yuanwu Zen Master raise the topic of 'Three Pounds of Flax' (麻三斤) from Dongshan (洞山), he had an awakening. Yuanwu Zen Master encouraged him to seek instruction in the south. So he left Zhaojue Monastery and went to Huanglong Mountain (黃龍), to visit Zen Master Sixin (死心). At that time, Zen Master Lingyuan (靈源) was residing in Zhaomo Hall (昭默堂), and he frequently went back and forth to consult him. After a long time, he went to Baofeng Monastery (寶峰寺) to see Zhan Tang (湛堂), and received deep approval, but his doubts were not completely resolved. So he went to Longmen Monastery (龍門寺). One day, Zen Master Foyan (佛眼) raised the topic of 'Earnestly Embracing the Sandalwood Tree' (慇勤抱得旃檀樹) in the room, and Zen Master Zhenmu had a sudden enlightenment. Zen Master Foyan acknowledged his enlightenment, saying, 'The Sutra Treasury Child also has his moments of leakage!' From then on, Zen Master Zhenmu often discussed the profound mysteries of the Dharma Treasury with Zen Master Foyan, until he understood the essential points, speaking endlessly. Zen Master Foyan would always praise him and personally wrote the two characters 'Zhenmu' (真牧), giving it to him as a Dharma name. Later, he visited Zen Master Yuanwu again, who praised him for having achieved great accomplishment. Someone said he 'drags the plow and pulls the handle'. Zen Master Zhenmu possessed vast learning internally and maintained strict precepts externally. After realizing the great matter, he became even more reclusive. In the early years of Shaoxing (紹興), Zen Master Miaoxi (妙喜) entrusted the Yunmen Hermitage (雲門庵) where he lived to Zen Master Zhenmu. Zen Master Zhenmu inherited the Yunmen (雲門) lineage, far away from the human realm, and monks followed him with provisions. Every time Zen Master Zhenmu finished teaching the Dharma, he personally carried a hoe and cultivated the land, and the pure rules and precepts were very strict. Duke Han Ju (韓駒) of Ziwei (紫微) admired his demeanor and virtue, and gave him a poem, which briefly said, 'The Superior Man swallows all the Buddhas in one gulp, how could he care about the foolish children in the world?' and also said 'There is no need to lead the crowd and force oneself'

苦。一庵高臥真良圖。圭竹庵每稱。必曰。龍門一麟耳。十九年。南康歸宗虛席。太守以禮致請。師堅臥不應。寶文李公公懋。嘗問道于師。因就見同邑官協誠敦勉。不得已赴之。嗣法佛眼。僧問。選佛場開。愿聞法要。師云。三通鼓罷。一炷沉煙。與么□則皇恩佛恩一時普報。師云。腳跟下事作么生。云學人禮謝。師云。十萬八千未是遠。問。久默斯要。已泄真機。學人上來請師開示。師云。耳朵在什麼處。曰。一句分明該萬像。師云。分明底事作么生。曰。臺星臨照枯林。曰春。師云。換卻你眼睛了也。曰。法燈和尚道本欲深。藏巖穴隱遁過時。蓋為清涼有未了公案。出來為他了卻。此意如何。師云。鐵額銅頭未透關。曰。果然作家師云。放你三十棒。曰。當時。有僧出雲。如何是清涼未了底公案。法燈云。祖禰不了殃。及兒孫誵訛。在什麼處。師云。一言截斷千差路。曰。佛眼和尚道本欲拋擲。巖阿混同沙礫。苦為諸人敦逼。不免細說來由。且道與法燈是同是別。師云。你向什麼處見佛眼。曰千聖同歸一路行。師云。退步翻身子細看。曰。既到遮里。如何是佛眼未了底公案。師云。腦後看取。僧禮拜。師乃云。若向這裡承當得徹。有什麼事看他。玄沙不出嶺。寶壽不渡河。得個什麼。便千休萬□歇。去云巖在百

【現代漢語翻譯】現代漢語譯本苦（duhkha，痛苦）。一庵高臥真是最好的打算。圭竹庵每次提到他，必定說：『他是龍門山的一隻麒麟啊！』十九年，南康歸宗寺住持的位置空缺，太守以禮相請，但師父堅決不出山。寶文李公公懋曾向師父請教佛法，因此親自來拜訪，加上同鄉官員協誠的敦促勉勵，師父不得已才赴任。師父是佛眼的嗣法弟子。有僧人問：『選佛場開啟，愿聞法要。』師父說：『三通鼓罷，一炷沉煙。這樣才能皇恩佛恩一時普報。』師父說：『腳跟下的事怎麼做？』僧人說：『學人禮謝。』師父說：『十萬八千里不算遠。』問：『長久的沉默是關鍵，已經泄露了真機，學人上來請師父開示。』師父說：『耳朵在什麼地方？』（僧人）說：『一句分明該萬象。』師父說：『分明的事情怎麼做？』（僧人）說：『臺星臨照枯林，是春天。』師父說：『換了你的眼睛了。』（僧人）說：『法燈和尚說，本來想深深地藏在巖穴中隱遁度日，因為清涼寺還有未了的公案，出來為他了結。』這是什麼意思？師父說：『鐵額銅頭未透關。』（僧人）說：『果然是作家。』師父說：『放你三十棒。』（僧人）說：『當時，有僧人出來說，如何是清涼寺未了的公案？』法燈說：『祖禰不了殃，及兒孫誵訛，在什麼地方？』師父說：『一言截斷千差路。』（僧人）說：『佛眼和尚說，本來想拋擲巖阿，混同沙礫，苦於諸人敦逼，不免細說來由。且道與法燈是同是別？』師父說：『你向什麼地方見佛眼？』（僧人）說：『千聖同歸一路行。』師父說：『退步翻身子細看。』（僧人）說：『既到這裡，如何是佛眼未了的公案？』師父說：『腦後看取。』僧人禮拜。師父於是說：『若向這裡承當得徹，有什麼事看他。玄沙不出嶺，寶壽不渡河，得個什麼？便千休萬歇，去云巖在百。』

【English Translation】 English version Duhkha (suffering). To dwell in seclusion in a hermitage is truly a good plan. Whenever Guizhu An mentioned him, he would always say, 'He is a qilin (mythical Chinese creature, often translated as unicorn) of Longmen!' For nineteen years, the position of abbot at Guizong Temple in Nankang was vacant. The prefect respectfully invited him, but the master firmly declined to leave his hermitage. Bao Wen, Duke Li Gongmao, once sought Dharma teachings from the master, and therefore personally visited him. Coupled with the earnest encouragement of Xie Cheng, a fellow official from the same town, the master reluctantly accepted the position. The master was a Dharma heir of Foyan (Buddha Eye). A monk asked, 'The field for selecting Buddhas is open; I wish to hear the Dharma essence.' The master said, 'After the three drumbeats cease, a stick of incense burns. Only then can the Emperor's grace and the Buddha's grace be universally repaid at once.' The master said, 'How do you handle the matter under your feet?' The monk said, 'The student bows in gratitude.' The master said, 'One hundred and eight thousand miles is not far.' (The monk) asked, 'Prolonged silence is key, and has already revealed the true mechanism. This student comes forward to request the master's instruction.' The master said, 'Where are your ears?' (The monk) said, 'One sentence clearly encompasses all phenomena.' The master said, 'How do you handle the clear matter?' (The monk) said, 'The Tai star shines upon the withered forest; it is spring.' The master said, 'Your eyes have been replaced.' (The monk) said, 'The monk Fadeng (Dharma Lamp) said that he originally wanted to deeply hide in a cave and live in seclusion, but because Qingliang Temple still had unfinished business, he came out to settle it for him.' What does this mean? The master said, 'Iron forehead and copper head have not penetrated the barrier.' (The monk) said, 'Indeed, a master craftsman.' The master said, 'Give you thirty blows.' (The monk) said, 'At that time, a monk came out and said, what is the unfinished business of Qingliang Temple?' Fadeng said, 'Ancestors who do not end calamities, and descendants who are mistaken, where is it?' The master said, 'One word cuts off thousands of different paths.' (The monk) said, 'The monk Foyan said that he originally wanted to throw himself into the rocks and mix with the gravel, but suffering from the urging of everyone, he could not help but explain the origin in detail. And say, are he and Fadeng the same or different?' The master said, 'Where did you see Foyan?' (The monk) said, 'A thousand sages return to the same path.' The master said, 'Step back, turn around, and look carefully.' (The monk) said, 'Having arrived here, what is the unfinished business of Foyan?' The master said, 'Look behind your head.' The monk bowed. The master then said, 'If you can thoroughly understand and take responsibility here, what is there to see in him? Xuansha does not leave the mountain range, Baoshou does not cross the river, what do you get? Then rest completely, go to Yunyan in the hundreds.'

丈二十年。長慶在雪峰二十年。失個什麼。便爾千辛萬苦難會去。須知得無所得。失無所失。釋迦老子也只道。我于然燈佛所。實無一法可得。然燈佛即與我授記。遂舉拂子云。無量諸佛盡在拂子頭上。為大眾證明成佛了也。若喚作拂子。即被拂子礙。若不喚作拂子。亦被拂子礙。還透得么。如今有異方便。令大眾普皆成佛去。乃云。若喚作拂子於法得自在。若不喚作拂子亦於法得自在。還承當得么。良久云。彈指圓成八萬門。一超直入如來地。又曰。第一句如何道。汝等諸人。若向世界未成時。父母未生時。佛未出世。祖師未來時道得。已是第二句。第一句如何道。直饒你十成。道得未免。左之右之。所以萬法本閑。而人自鬧。文殊堂里萬菩薩。即不問你。且道東海波斯鼻孔長多少。上堂橫柱杖云。拄杖子橫也。橫亙十虛。包褁六趣。復豎云。拄杖子堅也。上窮碧落。下透風輪。良久云。不如休去。便休去。欲覓了時無了時。擲拄杖下座。

上堂良久云。大眾作么生。若也擬議。賢上座瞞諸人去也。打地和尚瞋他秘魔。巖主擎個叉兒。胡說亂說遂將一摑成齏粉散。在十方世界。還知么。舉拂子云。而今卻在拂子頭上。說一切智智清凈無二無二分無別無斷。故還聞么。閻老子知得。遂云。賢上座你若相當去。不

【現代漢語翻譯】現代漢語譯本：在雪峰禪師處二十年，長慶禪師失去了什麼呢？你們卻要千辛萬苦地去領會。要知道得無所得，失無所失。釋迦老子也只是說：『我于然燈佛（Dipamkara Buddha, 過去佛之一）處，實際上沒有得到任何法。』然燈佛就給我授記。於是舉起拂塵說：『無量諸佛都在拂塵頭上，為大眾證明已經成佛了。』如果稱它為拂塵，就被拂塵所障礙；如果不稱它為拂塵，也被拂塵所障礙。還能透徹理解嗎？現在有個特別的方便法門，讓大眾普遍成佛。於是說：『如果稱它為拂塵，就能於法自在；如果不稱它為拂塵，也能於法自在。』還能承擔得起嗎？良久后說：『彈指間圓滿成就八萬法門，一躍直入如來之地。』又說：『第一句如何說？你們這些人，如果能說出世界未形成時，父母未出生時，佛未出世，祖師未來時的狀態，那已經是第二句了。第一句如何說？即使你十分精通，說出來也免不了有所偏頗。』所以說萬法本來清閑，而人自尋煩惱。文殊堂里的萬菩薩，不會問你這些。且說東海波斯（Persian, 古代指波斯人）的鼻孔有多長？上堂時橫放拄杖說：『拄杖橫放，橫亙十方虛空，包裹六道眾生。』又豎起拄杖說：『拄杖堅固，上至碧落，下透風輪。』良久后說：『不如就此作罷，一了百了，想要了結時卻無了結之時。』於是擲下拄杖，下座。

上堂良久后說：『大眾在做什麼？如果有所思量，賢上座就欺騙了大家。』打地和尚嗔怪秘魔（Guilty Devil, 佛教中的惡魔），巖主拿著叉子，胡說八道，於是將他一掌打成齏粉，散在十方世界。知道嗎？舉起拂塵說：『現在卻在拂塵頭上，說一切智智（Sarvajna-jnana, 佛的智慧）清凈，無二無二分（不二），無別無斷。』還能聽見嗎？閻老子（Yama, 掌管地獄的神）知道。於是說：『賢上座，你如果能相應，就不會……』

【English Translation】 English version: For twenty years at Xuefeng (Snowy Peak), what did Changqing (Everlasting Celebration) lose? Yet you go through countless hardships to understand it. You must know that there is no gain in gaining, and no loss in losing. Shakyamuni Buddha also only said, 'At Dipamkara Buddha's place, I actually did not obtain any dharma.' Dipamkara Buddha then gave me a prediction of enlightenment. Thereupon, he raised the whisk and said, 'Limitless Buddhas are all on the head of the whisk, proving to the assembly that they have already become Buddhas.' If you call it a whisk, you are obstructed by the whisk; if you don't call it a whisk, you are also obstructed by the whisk. Can you penetrate it? Now there is a special expedient means to enable the assembly to universally become Buddhas. Then he said, 'If you call it a whisk, you are at ease with the Dharma; if you don't call it a whisk, you are also at ease with the Dharma.' Can you bear this responsibility? After a long silence, he said, 'In a snap of the fingers, eighty thousand Dharma gates are perfectly accomplished, and in one leap, you directly enter the land of the Tathagata (Thus Come One, Buddha).' He also said, 'How to speak the first phrase? If you people can speak of the state when the world had not yet formed, when your parents had not yet been born, when the Buddha had not yet appeared in the world, and when the patriarchs had not yet come, that is already the second phrase. How to speak the first phrase? Even if you are ten parts proficient, you cannot avoid being biased.' Therefore, all dharmas are originally idle, but people trouble themselves. The ten thousand Bodhisattvas in the Manjusri (Bodhisattva of Wisdom) Hall will not ask you about these things. Tell me, how long is the nose of the Persian (Persian, anciently referred to people from Persia) on the East Sea? Ascending the hall, he laid the staff horizontally and said, 'The staff is horizontal, spanning the ten directions of space, enveloping the six realms of existence.' Then he raised the staff vertically and said, 'The staff is firm, reaching the highest heavens and penetrating the wheel of wind below.' After a long silence, he said, 'It is better to stop here. Once stopped, it is finished. When you want to end it, there is no end.' Then he threw down the staff and descended from the seat.

After a long silence in the hall, he said, 'What are you doing, everyone? If you speculate, the worthy senior monk is deceiving you all.' The Ground-Hitting Monk was angry at the Guilty Devil (Guilty Devil, demons in Buddhism), and the Cliff Master held a fork, talking nonsense. Thereupon, he struck him into powder with one slap and scattered it in the ten directions of the world. Do you know? Raising the whisk, he said, 'Now it is on the head of the whisk, speaking of the purity of all-knowing wisdom (Sarvajna-jnana, Buddha's wisdom), non-duality, non-duality, no difference, and no cessation.' Can you still hear it? Yama (Yama, the god who rules hell) knows. Then he said, 'Worthy senior monk, if you can correspond, you will not...'

妨奇特。或不相當。總在我手裡。只向他道。閻老子你也退步。摸索鼻孔看。以拂子擊禪床下座。

下堂。噓兩𡄔卻大笑。又噓一𡄔乃云。笑復噓復。復笑清談。啞子高𡄔。叫噓復笑。笑復虛蟭。螟眼裡馬拖車。拈拄杖云。只遮從來無影杖。不相於處。也相於大眾如何。良久云。直須師子吼。莫作野干鳴。閱五年。遷云居。法席之盛。卓冠諸方。衲子爭為宣力。作新棟宇。一時賢士夫質疑問道。而參政張公壽法偈。往還倡和。相得尤深。二十九年七月五日。升座辭眾。明日唱衣置供。又明日就浴更衣。遍訪諸徒。勉以道。九日齋畢。集主事垂誡。末後跏趺而寂。壽七十六。﨟五十七。阇維舍利五色。合靈骨藏云居之東塔雲門之湯源。師貌古而氣剛。志大而心慈。平居若不能言者。至排邪破妄。抉擇宗乘。得樂說無礙辯才。浩然不見其涯涘。初居雲門。峰頂高寒。草廬穿穴。雪霜滿床。處之垂二。十年。𥙿如也。晚移云居。法席日盛。遮務繁劇。師提綱振領。應機酬酢。迎刃而解。至於常住之物豪發不□用。雖自所得襯利。猶以三分之一。歸之常住。以補陪涉之費。出則芒鞋竹杖。居則弊衣糲食。其孤節苦行。以身律眾。大抵與高庵相埒。而精嚴奉法。卑躬下人。畢世不易其度。著華嚴指南寶藏論發隱補僧史八書

【現代漢語翻譯】現代漢語譯本：妨礙奇異。（Fangqi te，指妨礙奇異）或者不相當。（Bu xiangdang，指不相當）總在我的手裡。只向他說道：『閻老子（Yanlao zi，指閻王）你也退步，摸索鼻孔看看。』用拂子敲擊禪床，下座。

下堂。噓兩口氣卻大笑。又噓一口氣，於是說：『笑又噓氣，噓氣又笑，清談。啞巴高聲叫喊。叫喊、噓氣、又笑。笑又虛空。蚊子眼裡馬拖車。』拈起拄杖說：『這向來沒有影子的拄杖，不相干的地方，也相干。大眾以為如何？』良久說：『必須是獅子吼，不要作野干鳴。』過了五年，遷往云居。（Yunju，山名，寺名）法席非常興盛，超過各方。僧人爭相效力，建造新的房屋。一時賢士大夫質疑問道，而參政張公壽（Zhang Gongshou，人名）的法偈，往來唱和，互相配合尤其深刻。二十九年七月初五，升座向大眾告別。第二天唱衣置供，又第二天沐浴更衣，遍訪各位弟子，用佛法勉勵他們。初九齋飯完畢，召集主管人員垂誡。最後結跏趺坐而圓寂。享年七十六歲，僧臘五十七年。荼毗后舍利五色，將靈骨合葬在云居的東塔雲門的湯源。（Tangyuan，地名）

師父相貌古樸而氣概剛強，志向遠大而心地慈悲。平時好像不能說話一樣，到了排斥邪說、破除虛妄、決斷選擇宗乘的時候，能得到樂說無礙的辯才，浩瀚無邊，看不見他的邊際。當初住在雲門，峰頂高寒，草廬穿洞，雪霜滿床，在那裡住了將近二十年，安然自若。晚年移居云居，法席日益興盛，事務繁多而繁重。師父提綱挈領，應機酬答，迎刃而解。至於常住的物品，即使是極小的東西也不隨便使用。即使是自己所得的額外收入，也要拿出三分之一歸於常住，用來補貼陪同涉事的費用。出門則穿著芒鞋，拿著竹杖，居住則穿著破舊的衣服，吃著粗糙的食物。他那孤高的節操和艱苦的修行，以身作則來約束大眾，大體上與高庵（Gao An，人名）相類似，而精嚴地奉行佛法，謙卑地對待他人，終身不改變他的行爲準則。著有《華嚴指南》（Huayan zhinan）、《寶藏論發隱》（Baozang lun fa yin）、《補僧史》（Bu seng shi）八書。

【English Translation】 English version: 『Fangqi te』 (妨奇特, Hindering the strange). Or 『Bu xiangdang』 (不相當, Unsuitable). Everything is in my hands. I just tell him: 『Yanlao zi』 (閻老子, King Yama), you also step back and feel your nose.』 He struck the Zen bed with a whisk and descended from the seat.

He descended from the hall, exhaled two breaths and laughed loudly. Then he exhaled another breath and said, 『Laughing and exhaling, exhaling and laughing, pure conversation. A mute shouts loudly. Shouting, exhaling, and laughing. Laughing and emptiness. A horse pulling a cart in a mosquito's eye.』 He picked up his staff and said, 『This staff, which has never had a shadow, is unrelated in unrelated places, but also related. What do you think, everyone?』 After a long silence, he said, 『You must roar like a lion, not howl like a jackal.』 After five years, he moved to Yunju (云居, name of a mountain and temple). The Dharma assembly was very prosperous, surpassing all other places. Monks competed to serve, building new houses. At that time, virtuous scholars and officials questioned and asked about the Dharma, and the Dharma verses of Zhang Gongshou (張公壽, a person's name), a participating politician, echoed back and forth, and they complemented each other especially deeply. On the fifth day of the seventh month of the twenty-ninth year, he ascended the seat to bid farewell to the assembly. The next day, he chanted the robe and placed offerings. The day after that, he bathed and changed his clothes, visited all his disciples, and encouraged them with the Dharma. On the ninth day, after the vegetarian meal, he gathered the chief officers to give instructions. Finally, he sat in the lotus position and passed away. He lived to be seventy-six years old, with fifty-seven years as a monk. After cremation, the relics were five-colored, and the spiritual bones were buried together in the East Pagoda of Yunju and Tangyuan (湯源, a place name) of Yunmen.

The master's appearance was ancient and his spirit was strong, his ambition was great and his heart was compassionate. Usually, he seemed unable to speak, but when it came to rejecting heresies, breaking through illusions, and deciding on the choice of the sect, he could obtain the eloquence of joyful and unimpeded speech, vast and boundless, and one could not see his limits. Initially, he lived in Yunmen, where the peak was high and cold, the thatched hut was full of holes, and the bed was covered with snow and frost. He lived there for nearly twenty years, and he was at ease. In his later years, he moved to Yunju, and the Dharma assembly became increasingly prosperous, and the affairs were numerous and heavy. The master grasped the key points, responded to the occasion, and solved problems easily. As for the belongings of the permanent residence, he would not use them casually, even if it was a very small thing. Even the extra income he earned himself, he would take one-third of it and give it to the permanent residence to subsidize the expenses of accompanying the affairs. When he went out, he wore straw sandals and carried a bamboo staff. When he lived, he wore old clothes and ate coarse food. His noble integrity and arduous practice were used to restrain the public by setting an example. In general, he was similar to Gao An (高庵, a person's name), and he strictly observed the Dharma and humbly treated others, never changing his code of conduct throughout his life. He wrote 『Huayan zhinan』 (華嚴指南, Guide to the Avatamsaka Sutra), 『Baozang lun fa yin』 (寶藏論發隱, Elucidation of the Treatise on the Treasure Store), and 『Bu seng shi』 (補僧史, Supplement to the History of the Sangha), eight books.

筆論一編。語錄偈頌一卷。行於世。

贊曰。愚初著佛運通鑑二書成。即以呈師。答曰。比覽佛運甚詳。通鑑亦有史體。承諭有勸。吾兄將為三教統紀。鄙意輒究之。雖及年代治亂遷革。以至儒宗道教賢哲出沒之跡。然非紀二教。但約其時。以明佛運耳。拙意欲吾兄去卻圖字。標為佛運統紀。以對釋氏通鑑。不亦宜乎。又曰。深喜吾兄此段有補於宗教。至矣。大率佛祖閑邪禦侮。不必與之竟。但伸自理。彼自破矣。昔雁門法師超悟高忘如此。及正續傳。復以寄答曰。辱寄僧寶正續。即勉病披味。足見吾兄。孜孜於此道。前傳所遺。而能拾以補之。亦法門之大者。更俟參味其間妙處。當以為師也。嗚呼師之言論。風旨筆墨。具在其宏范真風。昭融法通。雖片言隻字之間。而體致如此。輒擊之於篇。遮幾具眼者。知所為書。無欺于神明焉。噫師之亡也。正法眼藏不在茲矣夫。

僧寶正續傳卷第五卍新續藏第 79 冊 No. 1561 僧寶正續傳

僧寶正續傳卷第六

隆興府沙門　祖琇　撰

鼓山圭禪師

師名士圭。城都史氏子。世業儒。師幼而明敏。年十三。依大慈寺宗雅首座。落髮具授。大慈號四川學海。師執經講筵。志在楞嚴。閱五祀。伯父持一居士勉之南詢。即出

【現代漢語翻譯】《筆論》一編。《語錄偈頌》一卷。流傳於世。

贊曰：我最初完成《佛運通鑑》二書時，就呈給老師。老師回答說：『我詳細地閱讀了《佛運》，《通鑑》也具有史書的體例。承蒙您勸勉，我的兄長將要編纂三教的統紀。我的想法是研究它，雖然涉及年代、治亂、變遷，乃至儒宗、道教賢哲出現和隱沒的軌跡，但並非要記載二教，只是依據當時的時代，來闡明佛運罷了。我的拙見是希望兄長去掉『圖』字，標為《佛運統紀》，用來對應釋氏的《通鑑》，不也適宜嗎？』又說：『我非常高興兄長這段文字對宗教有所補益，說得太好了。大體上，佛祖防範邪惡、抵禦外侮，不必與他們爭鬥，只要闡明自己的道理，他們自然會瓦解。』昔日雁門法師的超悟高遠就是如此。等到《正續傳》完成，又寄信回覆說：『承蒙您寄來《僧寶正續》，我帶病勉力閱讀，足見兄長您對此道孜孜不倦。前傳遺漏的，您能夠拾起並補上，也是佛門的一大功德。等我仔細參詳其中的妙處，當以您為師。』唉，老師的言論、風格、筆墨，都體現在他的《宏范真風》、《昭融法通》中，即使是片言隻字之間，其體例和意趣也是如此。我將這些記錄下來，希望有眼力的人，知道這本書的寫作目的，不欺騙神明啊。唉，老師的去世，正法眼藏不在這裡了啊！』

《僧寶正續傳》卷第五卍新續藏第 79 冊 No. 1561 《僧寶正續傳》

《僧寶正續傳》卷第六

隆興府沙門祖琇（Zuxiu）撰

鼓山圭禪師

禪師名士圭（Shigui），城都史氏之子，世代以儒學為業。禪師年幼時就聰明敏捷，十三歲時，依止大慈寺宗雅（Zongya）首座剃度出家，並受具足戒。大慈寺號稱四川的學海，禪師在那裡執經講筵，立志研究《楞嚴經》。過了五年，伯父持一居士勸勉他向南方參學，於是禪師便出發了。

【English Translation】 A compilation of 'Treatise on the Pen'. A volume of 'Sayings, Records, Verses'. Circulated in the world.

Eulogy: When I first completed the two books 'Comprehensive Mirror of Buddhist Fortune', I presented them to my teacher. He replied, 'I have read 'Buddhist Fortune' in detail, and 'Comprehensive Mirror' also has the style of a historical record. I appreciate your encouragement, my brother is about to compile a comprehensive record of the three teachings. My idea is to study it, although it involves the era, governance, chaos, changes, and even the traces of the emergence and disappearance of Confucianism, Taoism sages, but it is not to record the two teachings, but only to clarify the Buddhist fortune according to the times. My humble opinion is that I hope my brother removes the word 'Illustration' and marks it as 'Comprehensive Record of Buddhist Fortune', to correspond to the 'Comprehensive Mirror' of the Shakya clan, wouldn't that be appropriate?' He also said, 'I am very happy that this passage of my brother's is beneficial to religion, it is excellent. In general, the Buddhas and Patriarchs prevent evil and resist foreign insults, there is no need to fight with them, just explain your own principles, and they will naturally disintegrate.' The transcendence and high enlightenment of the Yanmen Dharma Master in the past was like this. When the 'Corrected Continued Transmission' was completed, he replied in a letter, 'Thank you for sending the 'Sangha Treasure Corrected Continued Transmission', I read it diligently despite my illness, which shows that you, my brother, are tireless in this path. What was missed in the previous transmission, you were able to pick up and supplement, which is also a great merit of Buddhism. When I carefully study the subtleties, I will take you as my teacher.' Alas, the teacher's words, style, and writing are all reflected in his 'Grand Model True Style' and 'Manifestation and Fusion of Dharma Penetration', even between a few words, the style and interest are like this. I have recorded these, hoping that those with vision will know the purpose of writing this book, and not deceive the gods. Alas, the death of the teacher, the eye of the true Dharma is no longer here!'

'Sangha Treasure Corrected Continued Transmission' Volume 5 卍 New Continued Collection Volume 79 No. 1561 'Sangha Treasure Corrected Continued Transmission'

'Sangha Treasure Corrected Continued Transmission' Volume 6

Shramana Zuxiu (祖琇) of Longxing Prefecture Compiled

Chan Master Gui of Gushan

The Chan Master's name was Shigui (士圭), the son of the Shi family of Chengdu, whose family had been engaged in Confucianism for generations. The Chan Master was intelligent and quick-witted from a young age. At the age of thirteen, he relied on the chief seat Zongya (宗雅) of Daci Temple to shave his head and become a monk, and received the full precepts. Daci Temple was known as the sea of learning in Sichuan. The Chan Master lectured there, determined to study the 'Surangama Sutra'. After five years, his uncle, Layman Chiyi, encouraged him to inquire in the south, so the Chan Master set out.

關。謁玉泉勤云蓋智百丈肅靈源清。所至參承。皆蒙咨揖。晚依百丈歸正首座。正博貫內外典籍。一日正語以龍門佛眼道德。師聞而悅之。即自百丈歷東吳。觀光保社。尋抵龍門。以咨參。所得扣之。佛眼曰。汝解心已極。只欠著力開眼耳。令主堂司。一日問曰。絕對待時如何。佛眼曰。如汝僧堂中白槌相似。師罔措。至晚。復舉前問。佛眼曰。閑言語。師于言下。頓釋疑情。曰。東山鐵酸饀。今而後。不復疑也。自是師資緣契。抉擇日臻玄奧。政和末。佛眼被旨。遷褒禪山。師佐其行。和守錢公請開法天寧。唱佛眼之道。佛眼謝褒禪。錢復請于朝。以師繼其席。閱七稔。九江守趙公移師東林。未幾胡馬南渡。退居分寧之西峰。結茅于寺旁竹間。號竹庵。有偈曰。種竹百餘個。結茅三兩間。才通溪上路。不礙屋頭山。黃葉水去住。白雲風往還。平生只如此。道者少機關。及圓悟禪師歸蜀。送別次。圓悟劇稱杲妙喜。師恨未之識。俄避地造仰山。適妙喜亦至。遂相與定臨濟宗旨。偕還南康之雲門庵。妙喜曰。昔白雲端師公謝事圓通約保寧勇禪師夏居白蓮峰。作頌古一百一十篇。有提盡古人未到處。從頭一一加針錐之語。吾二人同夏於此。雖效顰無愧也。遂取古人公案一百一十則。各為之頌。發明蘊奧。不開知見戶牖。不

涉言語蹊徑。其頌女子出定話曰。不假文殊神通。不用罔明彈指。爾時靈山會中。女子從定而起。臨濟見僧入門。便喝頌曰。一喝喝上四禪天。臨濟元來不會禪。盡道朝陽生戶外。不知夜月落階前。德山見僧入門。便棒頌曰。棒下真鍮不博金。德山徹底老婆心。後人只看波濤涌。不見龍王宮殿深。芭蕉拄杖子話頌曰。綿州附子漢州姜。最好沉梨出麝香。魯子師僧才一嗅。鼻頭裂破眼睛黃。若此類皆奇作也。已而入閩。閩帥參政張公宋以聖泉處師。稍遷乾元。俄給事張公致遠移師鼓山。授道元余。創新棟宇。嘗示眾曰。巧說說不到。心思思不及。命斷眼豁開。半錢也不直。又曰。不擁其前。不遮其後。上下四維。七通八透。正當恁么時如何。八十翁翁行不得。又曰。目擊道存。已涉文彩。執鞭回首。未免途程。直向混沌未分時明白。父母未生時現成。翛然不落陰界。自由自在。當恁么時如何。踏著關棙子。處處得逢渠。又曰。正當明時如王寶劍。卓拄杖下座。又曰。玄路絕如解開。口說話。聖量盡。方得不受人瞞。玄路不絕。只是說道理。聖量不盡。依前落路岐。丞相張公德遠出師七閩。一日謂僚屬曰。越山當福城三山之中。院獨廢絕。非老禪不能辦。即以屬師。不數月。殿閣崇成。他日丞相游鼓山。目其成績。遂迎師

復歸鼓山。是時閩中法道最盛。蓋自師與真歇凈照數公振發。紹興甲子。有旨移雁山能仁。為第一代。乙丑蒙恩。住龍翔新寺。丙寅秋七月十八日。得旨謝院事。明日湯浴更衣。聲鐘集眾。師步至眾集處。方趺座。泊然而逝。壽六十有四。臘五十有一。火余舌如紅蓮色。並二牙不燼。舍利不勝數。門人奉遺命歸之鼓山壽塔。師風姿奇厖。朗潤。聲如鐘。學兼內外。談論袞袞。操持宗柄斷斷。然久益嚴嚴與賢士大夫游。幾半天下。皆一時宗奉祖道外護佛乘者。晚居鼓山。自號老禪。書揩逌媚。尺牘所傳。人以為寶。其所為。禪家四六。及五字句。皆精絕。自成一體。世多傳誦。有語錄。行於世。

贊曰。大慧禪師嘗題師𦘕像曰。讚歎竹庵。也是妙喜罵詈竹庵。也是妙喜。贊之罵之。各有所以。贊之者。為渠具衲僧正眼。罵之者。為渠浸在醋甕里。或曰。如竹庵之為宗師也。不可讚。不可罵。精金美玉。自有定價。贊之罵之。徒增話𣠽。妙喜聞之。笑而不答。但拊掌叩齒三下。從渠鉆龜打瓦。世以為確論。予謂。近代宗師涉世交公卿大夫。言行相副。全節自高。宏法有體。由靈源佛鑒而後。竹庵其賢哉。

徑山杲禪師

禪師諱宗杲。宣州寧國奚氏子。幼警敏有英氣。年十三。始入鄉校。一日與同窗戲譃

【現代漢語翻譯】現代漢語譯本返回鼓山。當時閩中地區的佛法非常興盛，這要歸功於禪師和真歇凈照等幾位大師的努力弘揚。紹興甲子年，接到旨意移住雁山能仁寺，成為第一代住持。乙丑年蒙受恩典，住持龍翔新寺。丙寅年秋七月十八日，得到旨意辭去寺院事務。第二天沐浴更衣，敲鐘召集僧眾。禪師步行至僧眾聚集處，方才跏趺而坐，安然圓寂。享年六十四歲，僧臘五十一。火化后，舌頭如紅色蓮花般，兩顆牙齒未被焚燬，舍利多得數不清。門人遵照遺命，將遺骨送回鼓山壽塔安葬。禪師風度姿態奇偉魁梧，神采奕奕，聲音洪亮如鐘。學識淵博，內外兼修，談論滔滔不絕。掌握宗門綱領果斷決絕，而且越久越嚴謹。與賢士大夫交往，幾乎遍及天下，都是當時推崇佛法、護持佛教的人。晚年居住在鼓山，自號老禪。書法工整秀麗，所寫的書信，人們都視為珍寶。他所創作的禪家四六駢文和五字句，都精妙絕倫，自成一體，世人多有傳誦。有語錄流傳於世。

讚語說：大慧禪師曾經在禪師的畫像上題寫道：『讚歎竹庵，也是妙喜；罵詈竹庵，也是妙喜。』讚揚他或批評他，各有原因。讚揚他的人，認為他具備衲僧的正眼；批評他的人，認為他沉浸在醋甕里。有人說：像竹庵這樣的宗師，不可讚揚，也不可批評。精金美玉，自有其價值。讚揚或批評他，只是徒增話柄。妙喜聽了，笑而不答，只是拍手叩齒三下。任憑別人鉆龜打瓦，世人認為這是確論。我認為，近代宗師涉世與公卿大夫交往，言行一致，保持高尚的節操，弘揚佛法有條理，從靈源佛鑒之後，竹庵算是賢德之人了。

徑山杲禪師

禪師法名宗杲，宣州寧國人，姓奚。幼年聰慧敏捷，有英氣。十三歲時，開始進入鄉校讀書。一天，與同窗開玩笑戲弄。

【English Translation】 English version He returned to Gushan (Drum Mountain). At that time, the Dharma (Buddhist teachings) was flourishing in the Min region (Fujian province), thanks to the efforts of the Master (referring to the subject of the text) and eminent monks like Zhenxie Jingzhao. In the Jiazi year of the Shaoxing era, an imperial decree ordered him to move to Nengren Temple on Yan Mountain, becoming its first abbot. In the Yichou year, he received imperial grace and resided at the newly built Longxiang Temple. In the autumn of the Bingyin year, on the 18th day of the seventh month, he received an imperial decree allowing him to resign from his duties at the temple. The next day, he bathed and changed his clothes, rang the bell to gather the assembly. The Master walked to the place where the assembly had gathered, sat in the lotus position, and passed away peacefully. He was sixty-four years old, with fifty-one years as a monk. After cremation, his tongue remained like a red lotus, and two teeth were not burned. The number of sharira (relics) was countless. His disciples, following his last wishes, returned his remains to the Longevity Pagoda at Gushan. The Master's demeanor was extraordinary and dignified, his spirit bright and radiant, and his voice was as loud as a bell. He was learned in both internal and external (Buddhist and secular) studies, and his discussions were eloquent and continuous. He firmly and decisively grasped the essence of the Zen school, and became increasingly strict over time. He associated with virtuous scholars and officials, almost all over the country, who were all patrons of the ancestral way and protectors of the Buddhist teachings. In his later years, he resided at Gushan, calling himself Lao Chan (Old Zen). His calligraphy was neat and elegant, and his letters were regarded as treasures. His compositions in the style of 'four-six parallel prose' and five-character verses were exquisite and unique, widely recited by the world. His recorded sayings are circulated in the world.

The eulogy says: 'Great Master Dahui (Dahui Zonggao) once inscribed on the Master's portrait: 'Praising Zhu'an (Bamboo Hermitage, referring to the subject of the text) is also Miaoxi (Dahui Zonggao's other name); scolding Zhu'an is also Miaoxi.' There are reasons for both praising and scolding him. Those who praise him believe that he possesses the true eye of a monk; those who scold him believe that he is immersed in a vinegar jar.' Some say: 'A Zen master like Zhu'an should neither be praised nor scolded. Fine gold and beautiful jade have their own value. Praising or scolding him only adds to the gossip.' Miaoxi, upon hearing this, smiled without answering, but clapped his hands and knocked his teeth three times. Let others drill tortoise shells and strike tiles; the world considers this a definitive argument. I say that modern Zen masters who associate with high officials and dignitaries, whose words and actions are consistent, who maintain high integrity, and who systematically promote the Dharma, after Lingyuan Fojian, Zhu'an is indeed a virtuous person.

Zen Master Gao of Jingshan (Path Mountain)

The Zen Master's name was Zonggao, a native of Ningguo in Xuanzhou, with the surname Xi. As a child, he was intelligent and quick-witted, possessing a heroic spirit. At the age of thirteen, he began to attend the village school. One day, he was joking and teasing with his classmates.

。以硯投之。誤中先生帽。償金而去。乃曰。讀世書。曷若究出世法乎。即詣東山慧云院出家。先是元豐戊午。院塑釋迦像。有異人丁生者。語寺僧曰。立像一紀。當生一導師。大興宗教。若像有難。是人方來。像毀。則是人亦有難。崇寧甲申。有盜穴像腹。取其所藏。師以是歲適至。事慧齊為師。明年落髮受具。繇是智辯自將。凌跨流輩。閱古云門錄。恍若舊習。聞老宿紹珵久依天衣懷公。亟往上謁。與聞雪竇奧旨。趨寶峰湛堂準禪師。見師風神爽邁。特加器重。使之執侍。指以入道捷徑。師橫機無所讓。準呵之曰。汝未曾悟。病在意識頌解。則為所知障。時李彭商老參道于準。師適有語曰。道須神悟。妙在心空。體之不假于聦明。得之頓超于聞見。李歎賞曰。何必讀四庫書。然後為學哉。因結為方外交。準將入滅。師問。孰可依從。準以圓悟勤公語之。已而重趼荊渚。謁無盡居士張公。請銘準塔。公道望傾天下。師登其門。承顏接辭。綽有餘裕。公稱譽之。為名庵。曰妙喜。字以曇晦。歸寶峰。訖其事。復見無盡。從容問曰。居士謂我禪何如。公曰。子禪逸格矣。師曰。宗杲實未自肯在。公曰。行見川勤可也。於是佩服其言。放浪襄漢。會大陽微禪師。密授曹洞宗旨。尋游東都。宣和六年。圓悟禪師被旨。都下天

【現代漢語翻譯】有人用硯臺投擲他，不小心擊中了他的帽子。那人賠償了錢財后離開。於是先生感嘆道：『讀世俗的書，哪裡比得上探究超脫世俗的佛法呢？』隨即前往東山慧云院出家。此前，元豐戊午年（1078年），慧云院塑造釋迦牟尼佛像時，有個叫丁生的異人對寺里的僧人說：『佛像樹立十二年後，當會誕生一位導師，大大弘揚佛教。如果佛像有災難，那麼這個人就要來了。佛像毀壞，這個人也會有災難。』崇寧甲申年（1104年），有人挖開佛像的腹部，取走了裡面的東西。宗杲禪師正是在這一年到達，拜慧齊為師。第二年剃度受戒。從此以後，他智慧辯才自然具備，超越同輩。閱讀《古云門錄》，感覺好像是以前就學過一樣。聽說老宿紹珵長期依止天衣懷禪師，就急忙前去拜見，聽聞了雪竇禪師的奧妙旨意。又前往寶峰湛堂準禪師處，準禪師見他風度神采豪爽超邁，特別器重他，讓他擔任侍者，指點他進入佛道的捷徑。宗杲禪師隨機應變，毫不退讓。準禪師呵斥他說：『你還沒有開悟，毛病在於用意識來解釋佛法，這會被所知障所障礙。』當時李彭商老居士在準禪師處參禪，宗杲禪師正好有句話說：『道須要靠神識領悟，妙處在於心空無物。體悟它不需要依靠聰明才智，得到它立刻超越聽聞見解。』李彭商歎賞說：『何必讀遍四庫全書，然後才能成為學者呢？』因此和他結為方外之交。準禪師將要圓寂時，宗杲禪師問：『我應該依從誰呢？』準禪師用圓悟勤禪師的話告訴他。之後，宗杲禪師又長途跋涉前往荊渚，拜見無盡居士張公，請他撰寫準禪師的塔銘。張公的道德聲望傾動天下，宗杲禪師登上他的門庭，應對從容，綽有餘裕。張公稱讚他，為他所住的庵命名為『妙喜』，字為『曇晦』。回到寶峰寺，完成了準禪師的後事。再次拜見無盡居士，從容問道：『居士認為我的禪怎麼樣？』張公說：『你的禪超脫凡俗了。』宗杲禪師說：『宗杲實在不敢自認為如此。』張公說：『將來你會趕上川勤禪師的。』於是宗杲禪師牢記他的話，放浪于襄漢一帶。適逢大陽微禪師，秘密傳授給他曹洞宗的宗旨。不久后遊歷東都。宣和六年（1124年），圓悟禪師奉旨來到京城。 English version: Someone threw an inkstone at him, accidentally hitting his hat. The person compensated him and left. Thereupon, the gentleman sighed, 'How can reading worldly books compare to exploring the transcendent Dharma?' He then went to Huiyun Monastery on Dongshan Mountain to become a monk. Prior to this, in the year Wuwu of Yuanfeng (1078), when Huiyun Monastery was sculpting a statue of Shakyamuni Buddha, a strange man named Dingsheng told the monks, 'Twelve years after the statue is erected, a teacher will be born, greatly promoting Buddhism. If the statue faces calamity, then this person is about to arrive. If the statue is destroyed, then this person will also face calamity.' In the year Jiashen of Chongning (1104), someone dug into the belly of the statue and took away what was inside. Chan Master Zonggao (Zonggao, name of the Chan Master) arrived in that very year and became a disciple of Huiji. The following year, he shaved his head and received full ordination. From then on, his wisdom and eloquence came naturally, surpassing his peers. Reading the 'Ancient Yunmen Records,' it felt as if he had studied them before. Hearing that the elder monk Shao Cheng had long followed Chan Master Tianyi Huai, he hurried to pay his respects and heard the profound meaning of Chan Master Xuedou. He then went to Chan Master Zhantang Zhun at Baofeng, who, seeing his spirited and outstanding demeanor, especially valued him, made him his attendant, and pointed out the shortcut to entering the Buddhist path. Chan Master Zonggao responded flexibly and without reservation. Chan Master Zhun scolded him, saying, 'You have not yet awakened; your problem lies in using consciousness to interpret the Dharma, which will be obstructed by the hindrance of what is known.' At that time, the lay Buddhist Li Pengshang was practicing Chan with Chan Master Zhun, and Chan Master Zonggao happened to say, 'The Dao must be realized through spiritual insight; its wonder lies in the emptiness of the mind. Realizing it does not require intelligence, and attaining it immediately transcends hearing and seeing.' Li Pengshang exclaimed, 'Why must one read all the books in the Four Treasuries before becoming a scholar?' Thus, they became friends beyond the mundane world. When Chan Master Zhun was about to pass away, Chan Master Zonggao asked, 'Whom should I follow?' Chan Master Zhun told him the words of Chan Master Yuanwu Qin. Afterward, Chan Master Zonggao traveled a long distance to Jingzhu to visit the lay Buddhist Zhang Gong Wujin (Zhang Gong Wujin, name of the lay Buddhist), asking him to write the inscription for Chan Master Zhun's pagoda. Zhang Gong's virtue and reputation moved the world. Chan Master Zonggao ascended to his door, and his responses were composed and more than adequate. Zhang Gong praised him and named the hermitage where he lived 'Miaoxi' (Miaoxi, name of the hermitage), with the style name 'Tanhui' (Tanhui, style name). Returning to Baofeng Temple, he completed the affairs of Chan Master Zhun. He visited the lay Buddhist Wujin again and calmly asked, 'What do you think of my Chan?' Zhang Gong said, 'Your Chan is unconventional.' Chan Master Zonggao said, 'Zonggao truly does not dare to think so himself.' Zhang Gong said, 'In the future, you will catch up with Chan Master Chuanqin.' Thereupon, Chan Master Zonggao kept his words in mind and wandered around Xianghan. He happened to meet Chan Master Dayang Wei, who secretly transmitted to him the principles of the Caodong school. Soon after, he traveled to Dongdu. In the sixth year of Xuanhe (1124), Chan Master Yuanwu was ordered to come to the capital.

【English Translation】 Someone threw an inkstone at him, accidentally hitting his hat. The person compensated him and left. Thereupon, the gentleman sighed, 'How can reading worldly books compare to exploring the transcendent Dharma?' He then went to Huiyun Monastery on Dongshan Mountain to become a monk. Prior to this, in the year Wuwu of Yuanfeng (1078), when Huiyun Monastery was sculpting a statue of Shakyamuni Buddha, a strange man named Dingsheng told the monks, 'Twelve years after the statue is erected, a teacher will be born, greatly promoting Buddhism. If the statue faces calamity, then this person is about to arrive. If the statue is destroyed, then this person will also face calamity.' In the year Jiashen of Chongning (1104), someone dug into the belly of the statue and took away what was inside. Chan Master Zonggao (Zonggao, name of the Chan Master) arrived in that very year and became a disciple of Huiji. The following year, he shaved his head and received full ordination. From then on, his wisdom and eloquence came naturally, surpassing his peers. Reading the 'Ancient Yunmen Records,' it felt as if he had studied them before. Hearing that the elder monk Shao Cheng had long followed Chan Master Tianyi Huai, he hurried to pay his respects and heard the profound meaning of Chan Master Xuedou. He then went to Chan Master Zhantang Zhun at Baofeng, who, seeing his spirited and outstanding demeanor, especially valued him, made him his attendant, and pointed out the shortcut to entering the Buddhist path. Chan Master Zonggao responded flexibly and without reservation. Chan Master Zhun scolded him, saying, 'You have not yet awakened; your problem lies in using consciousness to interpret the Dharma, which will be obstructed by the hindrance of what is known.' At that time, the lay Buddhist Li Pengshang was practicing Chan with Chan Master Zhun, and Chan Master Zonggao happened to say, 'The Dao must be realized through spiritual insight; its wonder lies in the emptiness of the mind. Realizing it does not require intelligence, and attaining it immediately transcends hearing and seeing.' Li Pengshang exclaimed, 'Why must one read all the books in the Four Treasuries before becoming a scholar?' Thus, they became friends beyond the mundane world. When Chan Master Zhun was about to pass away, Chan Master Zonggao asked, 'Whom should I follow?' Chan Master Zhun told him the words of Chan Master Yuanwu Qin. Afterward, Chan Master Zonggao traveled a long distance to Jingzhu to visit the lay Buddhist Zhang Gong Wujin (Zhang Gong Wujin, name of the lay Buddhist), asking him to write the inscription for Chan Master Zhun's pagoda. Zhang Gong's virtue and reputation moved the world. Chan Master Zonggao ascended to his door, and his responses were composed and more than adequate. Zhang Gong praised him and named the hermitage where he lived 'Miaoxi' (Miaoxi, name of the hermitage), with the style name 'Tanhui' (Tanhui, style name). Returning to Baofeng Temple, he completed the affairs of Chan Master Zhun. He visited the lay Buddhist Wujin again and calmly asked, 'What do you think of my Chan?' Zhang Gong said, 'Your Chan is unconventional.' Chan Master Zonggao said, 'Zonggao truly does not dare to think so himself.' Zhang Gong said, 'In the future, you will catch up with Chan Master Chuanqin.' Thereupon, Chan Master Zonggao kept his words in mind and wandered around Xianghan. He happened to meet Chan Master Dayang Wei, who secretly transmitted to him the principles of the Caodong school. Soon after, he traveled to Dongdu. In the sixth year of Xuanhe (1124), Chan Master Yuanwu was ordered to come to the capital.

寧。師自慶曰。天賜我得見此老。不孤湛堂張公指南之意。遂迨天寧。及聆其升堂法要。迥異平日所聞。即傾心依附。閱四旬。圓悟舉僧問雲門如何是諸佛出身處。門云。東山水上行。若有人問天寧。只向道。薰風自南來。殿閣生微涼。于言下。豁然頓悟。圓悟大喜。遷師擇木堂。以古今差別因緣。密加研練。一日圓悟飯。超然居士趙公。師預坐。忽忘舉箸。圓悟顧師而語超然曰。是子參得黃楊木禪也。師既為所激。乘問扣曰。聞和尚嘗問五祖話。不知記其答否。圓悟曰。向問有句無句。如藤倚樹。作么生。五祖云。描也描不成。𦘕也𦘕不就。又問。樹倒藤枯時如何。五祖云。相隨來也。師廓然脫去。知見玄妙。圓悟深可之。使掌記室。著臨濟正宗記𢌿焉。分座令接衲。繇是以。竹篦。應機施設。電閃星飛。不容擬議。叢林活然歸重。右丞呂公舜徒奏錫佛日之號。虜人犯順。欲名僧十數比去。師為所挾。會天竺密三藏日與論義。密尤敬服。尋得自便。趨吳門虎丘。聞圓悟遷云居。欲往省覲。道金陵。待制韓公子蒼。與語喜之。以書聞樞密徐公師川曰。頃見妙喜。辯慧出流輩。又能道諸公之事業。袞袞不倦。實僧中杞梓也。抵云居。為眾第一座。譏訶佛祖。辯博無礙。圓悟亦讓其雄。會世擾攘。入云居之西。結庵于古云

{ "translations": [ "現代漢語譯本：", "天寧（寺名）。老師暗自慶幸說：『這是上天賜予我得見這位老禪師的機會，沒有辜負湛堂張公（人名）指引我的心意。』於是前往天寧寺。等到聽他升座說法，與平日所聞大不相同，便傾心依附。過了四十天，圓悟（禪師名）舉僧人問雲門（禪師名）『如何是諸佛出身處？』雲門回答：『東山水上行。』如果有人問天寧，只須回答：『薰風自南來，殿閣生微涼。』老師在言下，豁然頓悟。圓悟非常高興，讓老師遷居擇木堂，用古今差別因緣，秘密地加以研習鍛鍊。一天，圓悟吃飯，超然居士趙公（人名）也在座，老師預先坐在那裡，忽然忘記拿筷子。圓悟看著老師對超然說：『這位參的是黃楊木禪啊！』老師被他激發，趁機請教說：『聽說和尚曾經問五祖（禪師名）話，不知道還記得他的回答嗎？』圓悟說：『我問他有句無句，如藤倚樹，怎麼樣？五祖說：『描也描不成，畫也畫不就。』又問：『樹倒藤枯時如何？』五祖說：『相隨來也。』老師頓時廓然脫去，知見玄妙。圓悟深為認可，讓他掌管書記室，撰寫《臨濟正宗記》。分座說法，接引僧眾。從此以後，竹篦（禪宗法器）應機施設，電閃星飛，不容擬議，叢林活潑地歸於重視。右丞呂公舜徒（人名）上奏朝廷賜予『佛日』的稱號。虜人侵犯作亂，想要挑選十幾名僧人一起去。老師被他們挾持，恰逢天竺密三藏（人名）每天與他辯論義理，密三藏尤其敬佩他，老師尋機得以脫身，前往吳門虎丘（地名）。聽說圓悟遷居云居（地名），想要前往拜見，路過金陵（地名），待制韓公子蒼（人名）與他交談，非常喜歡他，寫信告訴樞密徐公師川（人名）說：『最近我見到了妙喜（禪師名），他的辯才智慧超出同輩，又能講述諸公的事業，滔滔不絕，實在可以稱得上是僧人中的棟樑之材。』抵達云居，擔任眾僧中的第一座，譏評佛祖，辯論博學無礙，圓悟也讓他三分。適逢世道擾攘，進入云居的西邊，在古云結庵。", "English version:", "Ning (name of a temple). The master secretly rejoiced, saying, 'Heaven has granted me the opportunity to see this old Chan master, and I have not failed the intention of Zhang Gong of Zhantang (person's name) in guiding me.' So he went to Tianning Temple. When he heard him ascend the seat to preach, it was very different from what he had heard on weekdays, and he devoted himself to him wholeheartedly. After forty days, Yuanwu (name of a Chan master) raised a monk to ask Yunmen (name of a Chan master), 'What is the place where all Buddhas come from?' Yunmen replied, 'Walking on the water of Dongshan.' If someone asks Tianning, just answer, 'The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' The master suddenly had a thorough awakening upon hearing these words. Yuanwu was very happy and moved the master to Zemu Hall, secretly studying and practicing with the causes and conditions of ancient and modern differences. One day, Yuanwu was eating, and layman Chao Ran Zhao Gong (person's name) was also present. The master sat there in advance, but suddenly forgot to pick up his chopsticks. Yuanwu looked at the master and said to Chao Ran, 'This one is practicing Huangyang wood Chan!' The master was inspired by him and took the opportunity to ask, 'I heard that the abbot once asked the Fifth Patriarch (name of a Chan master) a question. I wonder if you remember his answer?' Yuanwu said, 'I asked him about having words or not having words, like a vine relying on a tree, what about it? The Fifth Patriarch said, 'It cannot be depicted, and it cannot be painted.' He also asked, 'What happens when the tree falls and the vine withers?' The Fifth Patriarch said, 'They come together.' The master suddenly broke free, and his knowledge and understanding were profound and wonderful. Yuanwu deeply approved of him and made him the head of the record room, writing the 'Records of the Orthodox Lineage of Linji'. He divided the seat to preach and receive monks. From then on, the bamboo staff (a Chan implement) was used according to the occasion, like lightning and shooting stars, allowing no deliberation, and the monastic community lively returned to importance. The Right Chancellor Lu Gong Shuntu (person's name)奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏

門寺基。因以為名。閱二年。避地湖湘。轉仰山。邂逅竹庵圭禪師。相與還雲門。著頌古百餘篇。久之遊七閩。居海上洋嶼。師閔諸方學者。困於默照。作辨邪正說。以救其弊。泉南給事江公。創庵小溪。延請師居。緇素篤于道者畢集。未半年。發明大事者數十人。鼎需思岳彌光道謙遵璞悟本等皆在焉。一日參政李公漢老。聞舉庭柏話。有省。師可之。及公疾革。作偈寄彌光。有深將法力荷雲門之句。師平居絕無應世意。圓悟在蜀聞之。囑丞相張公德遠曰。果首座不出。無可支臨濟法道者。公尋還朝。適徑山虛席。必欲致師。師幡然起赴。開法于臨安府。治唱圓悟之道。說法竟。侍郎馮公濟川問曰。師嘗言。不作這蟲豸。今日為什麼敗闕。師曰。盡大地是個。杲上座你作么生見。公無語。及居徑山。四方佳衲子靡然坌集。至一千七百。師無他約束。容其自律。發明己見。率常有之。上堂。僧問。逼塞虛空時如何。師便喝。進云。文殊普賢來也。師云。逼塞虛空。甚麼處與徑山相見。僧亦喝。師云。文殊普賢為甚在。你腳跟下過。僧擬議。師便打。問。高揖釋迦。不拜彌勒時如何。答曰。夢裡惺惺。進云。將謂和尚忘卻。師云。你記得。試道看。進云。雖道不得。要且不失。師云。元來不會。進云。從上來事。分付阿誰

。答曰。分付瞎漢。進云。臨濟一宗。全憑其力。師云。且喜不干你事。問。與萬法為侶者。是什麼人。答。是天上天下奈何不得底人。進云。為什麼在徑山座下。答曰。家無小使不成君子。問。一夏百念日已滿。出門或有人問。如何是徑山道底。且作么生答他。師云。徑山曾說甚麼來。進云。爭奈喚作竹篦則觸。不喚作竹篦則背。師云。你作么生會。僧便喝云。三十年後大有人笑在。師云。何必三十年後。只今大有人笑你。乃示眾曰。尋常向諸人道。喚作竹篦則觸。不喚作竹篦則背。不得向舉起處承當。不得向意根下卜度。不得下語。不得良久。或有人問。畢竟如何即向他道也無。畢竟也無如何正當。恁么時四楞塌地掇在諸人面前。眼辨手親底一逴逴得去。便能羅籠三界。提拔四生。其或未然。自是你諸人根性遲鈍。且莫錯怪徑山好。師居數年。法席日盛。宗風大振。號臨濟中興焉。張侍郎子韶從師之遊。灑然脫去玄解。遂尊以師禮。時慧云院忘丁生之讖。毀釋迦故像而新之。實紹興辛酉夏五月也。師於是月。坐與張厚善。著逢掖編。置衡州。廖通直李繹為結茅圃中。師既拘文。不與眾俱。率令散處。花葯開福伊山。時容其受道。門庭益峻。乃裒先德機緣。間與拈提。離為三帙。目曰正法眼藏。前參政李公太發時居

【現代漢語翻譯】現代漢語譯本答：交給瞎子（指沒有智慧的人）。問：臨濟宗（佛教宗派）完全依靠這種力量嗎？師（指徑山）說：幸好沒有（發生）什麼事。問：與萬法為伴侶的是什麼樣的人？答：是天上天下都奈何不了的人。問：為什麼（這樣的人）會在徑山座下？答：家裡沒有小廝，就不能成為君子（比喻需要歷練）。問：一個夏天，百日唸佛已經圓滿，出門或許有人問：什麼是徑山之道？該怎麼回答他？師說：徑山曾經說過什麼嗎？問：如果說它是竹篦（一種竹製的拂塵），就觸犯了（實相），如果不說它是竹篦，就違背了（事實）。師說：你如何理解？僧人便喝道：三十年後，會有人嘲笑你。師說：何必三十年後，現在就有人嘲笑你。於是開示大眾說：我常常對你們說，說它是竹篦就觸犯了（實相），不說它是竹篦就違背了（事實）。不要在舉起的地方承擔，不要在意識的根源下猜測，不要下判斷，不要沉默太久。如果有人問：到底該如何是好？就告訴他：到底也沒有什麼可以如何的，才是正當的。到那時，四四方方的大地塌陷，堆在你們面前，眼明手快的人一蹴而就，就能籠罩三界（欲界、色界、無色界），提拔四生（胎生、卵生、濕生、化生）。如果不是這樣，只是你們這些人的根性遲鈍，不要錯怪徑山就好。師父在徑山住了幾年，佛法興盛，宗風大振，被稱為臨濟宗的中興之人。張侍郎子韶跟隨師父遊學，灑脫地拋棄了玄虛的解釋，於是以師禮尊敬他。當時慧云院應驗了忘丁生（人名）的預言，毀壞了釋迦牟尼（佛教創始人）的舊像，重新塑造了新像，實際上是紹興辛酉年（公元1141年）的夏天五月。師父在這個月，與張厚善同坐，穿著儒士的服裝，被安置在衡州。廖通直李繹為他結茅建園。師父既然被拘束于文書，就不與眾人一起，而是讓他們分散居住在花葯開福伊山，允許他們接受教導，門庭更加莊嚴。於是收集先德的機緣，時常加以評點，分為三卷，命名為《正法眼藏》。前參政李公大發當時居住在

【English Translation】 English version Answer: Entrust it to a blind man (referring to someone without wisdom). Question: Does the Linji School (a Buddhist sect) rely entirely on this power? The Master (referring to Jingshan) said: Fortunately, nothing (happened). Question: What kind of person is the one who keeps company with the myriad dharmas (all things)? Answer: It is a person whom neither heaven nor earth can do anything about. Question: Why is (such a person) under the seat of Jingshan? Answer: A gentleman cannot be made without a small servant at home (a metaphor for needing experience). Question: After a summer of one hundred days of reciting the Buddha's name, if someone asks when going out: What is the Way of Jingshan? How should I answer him? The Master said: What did Jingshan ever say? Question: If you say it is a bamboo whisk (a bamboo duster), you offend (reality), if you don't say it is a bamboo whisk, you go against (the fact). The Master said: How do you understand it? The monk then shouted: Thirty years later, someone will laugh at you. The Master said: Why wait thirty years, someone is laughing at you now. So he instructed the public: I often tell you that saying it is a bamboo whisk offends (reality), and not saying it is a bamboo whisk goes against (the fact). Do not undertake at the place where it is raised, do not speculate at the root of consciousness, do not make judgments, do not remain silent for too long. If someone asks: What should I do after all? Tell him: There is nothing to do after all, that is the right thing to do. At that time, the square earth collapses and piles up in front of you, and those with quick eyes and hands can accomplish it in one fell swoop, and can cover the three realms (the desire realm, the form realm, and the formless realm) and promote the four births (womb-born, egg-born, moisture-born, and transformation-born). If not, it is just that your roots are dull, don't blame Jingshan. The master lived in Jingshan for several years, the Dharma flourished, and the sect became very popular. He was called the revivalist of the Linji sect. Zhang Shilang Zishao followed the master to study, and freely abandoned the mysterious explanations, so he respected him with the etiquette of a teacher. At that time, Huiyun Temple fulfilled the prophecy of Wang Dingsheng (person's name), destroyed the old statue of Sakyamuni (founder of Buddhism), and recast a new statue, which was actually the fifth month of the summer of Shaoxing Xinyou year (1141 AD). In this month, the master sat with Zhang Houshan, wearing Confucian clothes, and was placed in Hengzhou. Liao Tongzhi Li Yi built a thatched garden for him. Since the master was bound by documents, he did not live with the public, but let them live scattered in Huayao Kaifu Yishan, allowing them to receive teachings, and the gate became more solemn. So he collected the opportunities of the former virtues, often commented on them, divided them into three volumes, and named them 'The Eye Treasury of the True Dharma'. Li Gongda, the former participant in politics, was living in

鐸津。翰林汪公彥章稅駕零陵。數通書問道。當軸者滋不悅。移師梅州。其地荒僻瘴癘。藥物不具。學徒百餘。贏糧從之。閱六稔。斃者過半。師以道處之怡然。由是居民向化。至繪師像。飲食必祀焉者有之。乙亥冬。蒙恩北還。明年春。復僧伽黎。尋領朝命。住明州育王山。逾年有旨。改住徑山。天下宿衲。復集如初。時上潛藩。雅聞師名。遣內都監。詣山問佛法大意。師升堂有偈云。豁開頂門眼。照徹大千界。既為法中王。於法得自在。仍作頌獻曰。大根大器大力量。荷擔大事不尋常。一毛頭上通訊息。遍界明明不覆藏。上嘉美久之。建邸立復遣內知客。入山供養五百應真。請師說法。親書妙喜庵大字。並制贊寵寄曰。生滅不滅。常住不住。圓覺空明。隨物現處。師升堂有偈曰。十方法界至人口。法界所有即其舌。只憑此口與舌頭。祝吾君壽無間歇。億萬斯年注福源。如海滉漾汞不竭。師子窟內。產狻猊鸑鷟定出丹山穴。為瑞為祥遍九垓。草木昆蟲皆歡悅。稽首不可思議事。瑜如眾星拱明月。故今宣揚妙伽陀。第一義中真實說。師春秋高。求解寺。任辛巳春。得旨退居院之明月堂。然宏法為人。老而不倦。上即位。特賜號大慧禪師。隆興建元。自恣前一夕。有星殞于院之西。流光赫然。有聲如雷。師示微疾。八月

【現代漢語翻譯】鐸津。翰林汪公彥章在零陵停留。多次寫信問道。當權者因此很不高興，將他調到梅州。那裡荒涼偏僻，多瘴氣疾病，藥物也不齊全。一百多名學徒帶著糧食跟隨他。過了六年，死了一半以上。鐸津禪師用佛法開導他們，安然處之。因此當地居民歸順教化，甚至有人繪製他的畫像，吃飯時必定祭拜他。乙亥年冬天，蒙受恩典返回北方。第二年春天，恢復了僧伽黎（僧衣）。不久接受朝廷命令，住持明州育王山。過了一年，又有旨意，改住徑山。天下的老修行，又像當初一樣聚集而來。當時皇上還是藩王，早就聽說鐸津禪師的名聲，派遣內都監，到山中詢問佛法大意。鐸津禪師升座說法，有偈語說：『豁然打開頂門眼，照徹整個大千世界。既然是法中的君王，對於佛法就能得大自在。』仍然作頌獻上說：『大根器，大才能，有大力氣，承擔大事不尋常。一毛頭上通訊息，遍滿世界明明不遮藏。』皇上讚賞很久。在藩邸建立后，又派遣內知客，入山供養五百應真（阿羅漢），請鐸津禪師說法，親自書寫『妙喜庵』三個大字，並作贊詩寵愛賞賜說：『生滅不滅，常住不住。圓滿覺悟空明，隨著事物顯現於各處。』鐸津禪師升座說法，有偈語說：『十方法界到人口，法界所有即是他的舌頭。只憑這張口與舌頭，祝願吾皇萬壽無間歇。億萬斯年注入福源，像大海一樣寬廣永不枯竭。師子窟內，產生狻猊（獅子），鸑鷟（鳳凰）必定出自丹山穴。作為祥瑞遍佈天下，草木昆蟲都歡喜。稽首這不可思議的事，就像眾星拱衛著明月。所以現在宣揚微妙的伽陀（偈頌），在第一義中真實宣說。』鐸津禪師年事已高，請求辭去寺院職務，在辛巳年春天，得到旨意退居院中的明月堂。然而弘揚佛法，教化世人，年老也不倦怠。皇上即位后，特別賜號『大慧禪師』。隆興元年，自恣（僧眾檢討自己過失）前一天晚上，有星星隕落在寺院的西邊，光芒明亮，聲音像雷一樣。鐸津禪師顯示出輕微的疾病，八月...

【English Translation】 Duojin. Wang Gong Yanzhang, a scholar of the Hanlin Academy, stayed in Lingling. He frequently wrote letters to inquire about the Dao. The authorities were displeased and transferred him to Meizhou. That place was desolate and remote, with miasma and diseases, and lacked medicines. More than a hundred students followed him with their provisions. After six years, more than half of them had died. The master used the Dao to comfort them and remained at peace. As a result, the local residents turned to enlightenment, and some even painted his portrait and offered sacrifices to it before meals. In the winter of the year Yihai, he received grace and returned to the north. In the spring of the following year, he resumed his Sangha robes (kasaya). Soon after, he received an imperial order to reside at Mount Yuwang in Mingzhou. A year later, there was another decree to move to Mount Jingshan. The experienced monks from all over the world gathered again as before. At that time, the emperor was still a prince and had long heard of Master Duojin's reputation. He sent an inner supervisor to the mountain to inquire about the essence of the Buddha-dharma. Master Duojin ascended the Dharma seat and said in a verse: 'Suddenly opening the eye at the crown of the head, illuminating the entire Great Thousand World (Dàqiān shìjiè). Since I am the king of the Dharma, I can attain great freedom in the Dharma.' He then presented a eulogy, saying: 'Great roots, great capacity, great strength, bearing great responsibilities is not unusual. News travels through the tip of a single hair, clearly and without concealment throughout the world.' The emperor praised him for a long time. After the establishment of the princely residence, he sent an inner guest to the mountain to offer offerings to five hundred Arhats (Āluóhàn) and invited Master Duojin to preach the Dharma. He personally wrote the three large characters 'Miaoxi Hermitage (Miàoxǐ Ān)' and composed a eulogy to show his favor, saying: 'Birth and death are not extinguished, permanence does not abide. Perfect enlightenment is empty and bright, appearing everywhere with things.' Master Duojin ascended the Dharma seat and said in a verse: 'The ten Dharma realms (Shí fāng fǎ jiè) reach the human mouth, all that is in the Dharma realm is its tongue. Relying only on this mouth and tongue, I wish my emperor boundless longevity. May blessings be poured in for billions of years, as vast as the sea and never exhausted. Within the lion's den (Shī zi kū), a Suanni (Suānní) is born, and a phoenix (Èzhuó) must come from the Dan Mountain cave. As auspicious signs spread throughout the world, plants and insects are all joyful. I bow to this inconceivable event, like the stars surrounding the bright moon. Therefore, I now proclaim the wonderful Gatha (Gātuó), truly speaking in the supreme meaning.' Master Duojin was old and requested to resign from his position at the monastery. In the spring of the year Xin Si, he received an imperial order to retire to the Mingyue Hall of the monastery. However, he continued to propagate the Dharma and teach people, never tiring even in his old age. After the emperor ascended the throne, he specially bestowed the title 'Dahui Chan Master (Dà huì chánshī)'. In the first year of Longxing, on the eve of the Pravarana (Zì zì) ceremony, a star fell to the west of the monastery, its light bright and its sound like thunder. Master Duojin showed slight illness, in August...

九日。學徒問候。師勉以宏道。徐遣之曰。吾翌日始行。至五鼓親書遺奏。侍僧固請留頌。為寫四句。擲筆就寢。湛然而逝。壽七十有五。塔全身於堂之後。尋詔所居為妙喜庵。謚曰普覺。塔曰寶光。師荷佛祖正續。全體作用。掃除知見。無法與人。雖古宗師。無以加之。殆其縱無礙辯。融通宗教。則奄有圓悟之風。是以高峻門庭。容攝多眾。若海涵地負。綽綽有餘。至於棒喝譏訶戲笑怒罵。無非全提向上接人。第學者難於湊泊耳。其闊略宏度脫去繩撿。所至學徒趨事。雖嶄嶄露頭角。號稱諸方領袖者。師目使賾令。如侍執然。所為偈讚頌古。絕妙古今。與賢士大夫往復論道書。並上堂普說法語。凡五帙。行於世。

贊曰。近世呂公居仁嘗謂。趙州說禪。如項羽用兵。直行徑前。無覆轍跡。所當者破。所摧者服。非如他人銖稱寸度。較量輕重。然後以為得也。予觀大慧說禪。抑居仁稱趙州者。是矣。凡中夏有祖以來。徹法源。具總持。比肩列祖。世不乏人。至於悟門廣大肆樂說無礙辯才。浩乎沛然。如大慧禪師。得非間世者歟。盛矣哉。其應機作略。能奢能儉。能險能易。能縱能奪。機機盡善。扄扄皆新。此所以風流天下。名動九重。號稱中興臨濟。不是過也。迨其去世。未幾道價愈光。法嗣日盛。天下學禪者

【現代漢語翻譯】現代漢語譯本：九日，學徒們前來問候。老師勉勵他們要弘揚佛法。然後慢慢地遣散他們，說：『我明天才走。』到了五更天，親自寫好遺奏。侍奉的僧人懇請老師留下頌詞，於是寫了四句，扔下筆就安然入睡，去世了。享年七十五歲。全身被安葬在禪堂的後面。不久，朝廷下詔將他居住的地方改為妙喜庵（寺廟名，表達喜悅之意），謚號為普覺（普遍覺悟之意），塔名為寶光（寶貴的光芒之意）。老師繼承了佛祖的正統，發揮了全部的作用，掃除了人們的知見，沒有什麼可以教給人的了。即使是古代的宗師，也沒有超過他的。大概是因為他縱橫無礙的辯才，融會貫通了各種宗教，所以具有圓悟禪師的風範。因此，他高峻的門庭，能夠容納眾多的弟子，就像大海能夠容納百川，大地能夠承載萬物一樣，綽綽有餘。至於棒喝、譏諷、呵斥、戲笑、怒罵，無非都是爲了全部提攜向上，接引學人，只是學者難以理解罷了。他寬闊的胸懷和宏大的氣度，擺脫了束縛和限制，所到之處，學徒們都爭相效勞。即使是那些嶄露頭角，號稱是各方領袖的人，在老師的眼中，也像侍從一樣恭敬。他所寫的偈、贊、頌古，都是絕妙的，超越了古今。還有他與賢士大夫往來論道的書信，以及上堂普說的法語，總共有五部，流傳於世。讚語說：近代的呂公著（人名）曾經說過，趙州禪師（禪師名）說禪，就像項羽（人名）用兵一樣，直行徑前，沒有重複的痕跡。所遇到的就被擊破，所摧毀的就被征服，不像其他人那樣，用銖和寸來衡量，斤斤計較輕重，然後才認為自己得到了。我看大慧禪師（禪師名）說禪，也像呂公著稱讚趙州禪師一樣。凡是中原地區自從有禪宗以來，徹悟法源，具備總持，能夠與列祖並肩的人，世上不乏其人。至於悟門廣大，能夠肆意宣說，具有無礙辯才，浩瀚而充沛，像大慧禪師這樣的，難道不是世間少有的人嗎？真是太盛大了！他應機施設，能夠奢華，也能夠節儉；能夠險峻，也能夠平易；能夠放縱，也能夠收斂。每一個機會都盡善盡美，每一個關鍵都煥然一新。這就是他能夠風靡天下，名動朝廷，號稱中興臨濟的原因，這並不是過分的讚譽。等到他去世后，沒過多久，他的道價更加光芒四射，他的法嗣也日益興盛，天下的學禪之人...

【English Translation】 English version: On the ninth day, the disciples came to pay their respects. The master encouraged them to propagate the Dharma. Then he slowly dismissed them, saying, 'I will leave tomorrow.' At the fifth watch, he personally wrote his memorial to the throne. The attending monks earnestly requested him to leave a eulogy, so he wrote four lines, threw down his pen, and peacefully passed away. He lived to the age of seventy-five. His entire body was buried behind the meditation hall. Soon after, the court issued an edict changing his residence into Miaoxi Monastery (name of a temple, meaning 'Temple of Wonderful Joy'), with the posthumous title of Pujue (meaning 'Universal Enlightenment'), and the pagoda named Baoguang (meaning 'Precious Light'). The master inherited the orthodox lineage of the Buddha and the patriarchs, fully exerted his function, swept away people's intellectual views, and had nothing more to teach. Even the ancient masters did not surpass him. It was probably because of his unhindered eloquence and his ability to integrate various religions that he possessed the style of Zen Master Yuanwu. Therefore, his lofty gate could accommodate many disciples, just as the sea can contain hundreds of rivers and the earth can bear all things, with plenty to spare. As for the shouts, rebukes, criticisms, jokes, and scoldings, they were all aimed at fully uplifting and guiding students, but they were difficult for scholars to understand. His broad mind and grand demeanor, free from constraints and limitations, caused disciples to rush to serve him wherever he went. Even those who were just beginning to show their talents and were known as leaders in various places, in the master's eyes, were as respectful as attendants. The verses, praises, and ancient odes he wrote were all exquisite, surpassing both the past and the present. In addition, there were his letters to virtuous scholars and officials discussing the Way, as well as his Dharma talks given in the hall, totaling five collections, which are circulated in the world. The eulogy says: In recent times, Lu Gongzhu (name of a person) once said that Zen Master Zhaozhou (name of a Zen master) spoke of Zen like Xiang Yu (name of a person) used his troops, advancing directly without repeating his tracks. Whatever he encountered was broken, and whatever he destroyed was conquered, unlike others who measured in inches and ounces, calculating the weight and importance before thinking they had gained something. I see that Zen Master Dahui (name of a Zen master) spoke of Zen in the same way that Lu Gongzhu praised Zen Master Zhaozhou. Ever since Zen Buddhism existed in China, there have been people who thoroughly understood the source of the Dharma, possessed the ability to uphold it completely, and could stand shoulder to shoulder with the patriarchs. As for those with a vast understanding of enlightenment, who could freely expound and possessed unhindered eloquence, vast and abundant, like Zen Master Dahui, were they not rare in the world? How magnificent! His skillful responses to situations could be extravagant or frugal, dangerous or easy, indulgent or restrained. Every opportunity was perfect, and every key was new. This is why he was able to sweep the world, move the court, and be called the restorer of the Linji school, which is not an exaggeration. After his death, his reputation grew even brighter, and his Dharma heirs flourished day by day. Those who study Zen throughout the world...

。仰之如泰山北斗云。

福嚴演禪師

師諱文演。成都新都縣揚氏子。年十八。依廣壽院子安。得度具戒。游大慈寺習經論。久之謁正法明禪師。聞舉雲門糊餅話。有省。見雅首座雅有道行。指見昭覺圓悟禪師機緣密契。了徹末後大事。圓悟去世。師出關。首謁徑山妙喜。相得尤深。次游南嶽。首眾僧于福嚴。會勾龍漕使攝潭師命出世智度。唱圓悟之道。僧問。一喝分賓主。照用一時。行語未終。師便喝。僧亦喝。師連兩喝。僧作掀倒禪床勢。師拈拄杖。僧歸眾。師云。識休咎。問。如何是定林正主。答。坐斷天下人舌頭。曰。未審如何親近。答云。覷著則瞎。僧禮拜。師云。放你三十棒。問。學人上來請師相見。師云。三要印開。進云。功不浪施去也。答。見什麼個。進云。賓主儼然。答。未是向上行履。問。如何是向上行履。答。千聖立在下風。進云。向上向下豈不是建立門庭。答云。喚鐘作甕。進曰。作么生是建立底道理。答。我不見我心不見心。進曰。得恁么那。答。真的始得又增。禮拜起云。請師答話。師云。一念不生全體現。進云。達磨面壁太分明。答曰。望空啟告。進云。何得壓良為賤。答。權衡在手。進曰。作家宗師。答曰。何必。嘗示眾曰。明眼漢沒窠臼。辨風雲識休咎。破關擊節。

【現代漢語翻譯】現代漢語譯本仰望他就像仰望泰山北斗一樣啊。

福嚴演禪師

禪師名諱文演，是成都新都縣揚氏之子。十八歲時，依從廣壽院的子安剃度並受具足戒。遊學于大慈寺，研習經論。之後拜見正法明禪師，聽聞他講述雲門祖師的『糊餅』公案，有所領悟。他認為雅首座（指僧人中的領袖，有德行者）很有道行，便在他的指引下拜見昭覺圓悟禪師（指克勤圓悟，宋代禪宗大師），機緣十分契合，徹底了悟了最終的大事。圓悟禪師去世后，文演禪師出關，首先拜謁徑山妙喜禪師（指大慧宗杲，南宋禪宗大師），兩人非常投合。之後遊歷南嶽，率領眾僧住在福嚴寺。適逢勾龍漕使（官名）請潭州的禪師出世主持智度寺，文演禪師便在那裡宣揚圓悟禪師的禪法。有僧人問道：『一喝分賓主，照用一時。』話還沒說完，文演禪師便喝了一聲。僧人也喝了一聲。文演禪師接連喝了兩聲。僧人做出要掀翻禪床的姿勢。文演禪師拿起拄杖。僧人退回大眾中。文演禪師說：『要能識別吉兇。』有僧人問：『什麼是定林寺的正主？』文演禪師回答：『截斷天下人的舌頭。』僧人說：『不知道該如何親近？』文演禪師回答說：『看著就瞎了。』僧人禮拜。文演禪師說：『放你三十棒。』有僧人問：『學人前來請師父相見。』文演禪師說：『三要印（禪宗用語，指三種重要的修行方法）打開。』僧人進一步說：『功夫沒有白費啊。』文演禪師回答：『你見到什麼了？』僧人說：『賓主分明。』文演禪師回答：『還不是向上（指追求更高境界）的修行。』僧人問：『什麼是向上的修行？』文演禪師回答：『千聖（指眾多的聖人）都站在下風。』僧人進一步說：『向上向下，豈不是建立門庭（指設立宗派）？』文演禪師回答說：『把鐘叫作甕。』僧人說：『怎樣是建立的道理？』文演禪師回答：『我（能）不見我的心，（也）不見（外在的）心。』僧人說：『能這樣嗎？』文演禪師回答：『真的得到，才又有所增加。』僧人禮拜起身說：『請師父回答話。』文演禪師說：『一念不生，全體顯現。』僧人進一步說：『達磨（指菩提達摩，禪宗初祖）面壁太分明了。』文演禪師回答說：『向著空（無）啟告。』僧人進一步說：『為什麼壓迫良善，當作低賤的？』文演禪師回答：『權衡（指衡量事物的標準）在手中。』僧人說：『真是個出色的宗師。』文演禪師回答說：『何必（這樣說）。』文演禪師曾經對大眾開示說：『明眼人沒有固定的模式，能辨別風雲，識別吉兇。破除關隘，擊打節拍。』

【English Translation】 English version Looking up to him is like looking up to Mount Tai and the Big Dipper.

Zen Master Fuyan Yanyan

The master's name was Wenyan, son of the Yang family of Xindu County, Chengdu. At the age of eighteen, he followed Zian of Guangshou Temple, was ordained, and received the full precepts. He traveled to Daci Temple to study scriptures and treatises. Later, he visited Zen Master Zhengfaming and had an awakening upon hearing him speak of Yunmen's 'cake' story. He considered Chief Seat Ya (referring to a leader among monks, one with virtue) to be very virtuous, and under his guidance, he visited Zen Master Yuanwu of Zhaojue (referring to Keqin Yuanwu, a Song Dynasty Zen master), with whom he had a very harmonious connection, thoroughly understanding the ultimate matter. After Zen Master Yuanwu passed away, Zen Master Wenyan left the monastery and first visited Zen Master Miaoxi of Jingshan (referring to Dahui Zonggao, a Southern Song Dynasty Zen master), and the two were very compatible. Later, he traveled to Mount Nan and led the monks at Fuyan Temple. Coincidentally, the Goulong Transport Commissioner (an official title) invited the Zen master of Tanzhou to emerge into the world to preside over Zhidu Temple, and Zen Master Wenyan promoted Zen Master Yuanwu's Zen teachings there. A monk asked: 'One shout distinguishes guest and host, illuminating and applying at once.' Before he finished speaking, Zen Master Wenyan shouted. The monk also shouted. Zen Master Wenyan shouted twice in succession. The monk made a gesture to overturn the Zen bed. Zen Master Wenyan picked up his staff. The monk retreated into the crowd. Zen Master Wenyan said: 'One must be able to recognize good and bad omens.' A monk asked: 'What is the true master of Dinglin Temple?' Zen Master Wenyan replied: 'Cutting off the tongues of all people in the world.' The monk said: 'I don't know how to approach him.' Zen Master Wenyan replied: 'Looking at him blinds you.' The monk bowed. Zen Master Wenyan said: 'I'll give you thirty blows.' A monk asked: 'The student has come to ask the master to meet him.' Zen Master Wenyan said: 'The three essentials (Zen term, referring to three important methods of practice) are opened.' The monk further said: 'The effort has not been in vain.' Zen Master Wenyan replied: 'What have you seen?' The monk said: 'Guest and host are distinct.' Zen Master Wenyan replied: 'It is not yet upward (referring to pursuing a higher state) practice.' The monk asked: 'What is upward practice?' Zen Master Wenyan replied: 'The thousands of sages (referring to numerous sages) stand in the downwind.' The monk further said: 'Upward and downward, isn't that establishing a school (referring to establishing a sect)?' Zen Master Wenyan replied: 'Calling a bell a pot.' The monk said: 'What is the principle of establishing?' Zen Master Wenyan replied: 'I (can) not see my mind, (nor) see (the external) mind.' The monk said: 'Can it be like this?' Zen Master Wenyan replied: 'Truly obtained, then there is more added.' The monk bowed and said: 'Please, Master, answer a question.' Zen Master Wenyan said: 'When a single thought does not arise, the whole is revealed.' The monk further said: 'Bodhidharma (referring to the first patriarch of Zen Buddhism) facing the wall is too clear.' Zen Master Wenyan replied: 'Praying to emptiness (nothingness).' The monk further said: 'Why oppress the good and treat them as lowly?' Zen Master Wenyan replied: 'The balance (referring to the standard for measuring things) is in hand.' The monk said: 'Truly an outstanding master.' Zen Master Wenyan replied: 'Why (say that)?' Zen Master Wenyan once instructed the assembly: 'A clear-eyed person has no fixed pattern, can distinguish wind and clouds, and recognize good and bad omens. Break through barriers and strike the beat.'

電轉星飛。直截當揚。劈面快與。便恁么。稍稱臨濟兒孫。不負方來扣擊。到遮里拈出便刬。即心非心。不將實法擊。綴人盡情。與伊劃斷卻。所以道達磨不來東土。二祖不往西天。圓同太虛。無欠無餘。當恁么時。如何衩衣無蓋覆。回顏滿面慚。又曰。心不可思。思之則七顛八倒。道不可學。學之則千差萬別。到遮里若湛寂凝然。去一向打在。無為無事處。抬身不起。何故衲僧家直須奮大志鐵脊樑。向時人行。不得處行。向古人學。不到處學。行至無可行。學至無可學。虛心久久地。不覺不知。本地風光。現前照用。著著歷落。不滯聲香味觸。正恁么時。猶是脫透邊事。只如朕兆未分時。如何澄天愧凈。又曰。當陽坐斷。凡聖蹟絕。隨手放開。天地迴轉。直得日月互動。虎嘯龍吟。頭頭物物。耳聞目視。安立諦上。是個什麼。還委悉么阿。師吒喝一喝。下座。又曰。等閑地明白。不思量現成。前佛后佛。於此指注不及。天下衲僧計較不就。制遏不住。迥脫情塵。唯自肯方親。全機放下。一向靠將去。上無佛祖可依。下無自己可據。如太虛空。更無窒礙。直是烜赫地不昧。一切得遮巴鼻子。應用無窮。亦隨手捏破。何故太紅爐中不容點雪。又曰。只守無生國里。未是安居。直須萬仞懸崖放身捨命。正當恁么時。試露消

【現代漢語翻譯】現代漢語譯本電光石火般飛逝。直接了當，高揚佛法。迎面而來，快速相應。就這樣。稍微能稱得上是臨濟（Linji，禪宗大師）的兒孫，不辜負四方來者的叩擊求法。到了這裡，拈出佛法就立刻剷除一切。即心非心，不以實在的法來擊打，使人完全表達真情實感，與他們徹底劃斷。所以說，達磨（Damo，菩提達摩）沒有來東土，二祖（Erzhu，慧可）沒有去西天。圓滿如同太虛空，沒有欠缺也沒有剩餘。當這樣的時候，如何是衩衣沒有蓋覆，回頭看滿面慚愧？又說，心不可思議，思議它就會七顛八倒；道不可學習，學習它就會千差萬別。到了這裡，如果湛寂凝然，就一向打在無為無事之處，抬不起身來。為什麼呢？出家人必須奮發大志，有鐵一般的脊樑，向世人在不能行的地方行，向古人在不能學的地方學。行到無可行，學到無可學，虛心久久地，不覺不知，本地風光，現前照用，著著歷落，不滯于聲香味觸。正在這樣的時候，還是脫離透徹的邊事。比如朕兆未分時，如何是澄天愧凈？又說，當陽坐斷，凡聖的軌跡都斷絕；隨手放開，天地迴轉。使得日月互動，虎嘯龍吟，頭頭物物，耳聞目視，安立在真諦上，這是個什麼？還明白嗎？師父大喝一聲，下座。又說，等閑地明白，不思量現成。前佛后佛，於此都指點不及，天下衲僧計較不就，制止不住，迥脫情塵，唯有自己肯才能親近。全機放下，一向靠將去，上無佛祖可以依靠，下無自己可以憑藉，如太虛空，更無窒礙，真是烜赫地不昧，一切都得到遮巴鼻子，應用無窮，也隨手捏破。為什麼呢？太紅爐中不容一點雪。又說，只守在無生國里，還不是安居。必須在萬仞懸崖放身捨命，正在這樣的時候，試試看露消。

【English Translation】 English version Lightning flashes, stars fly. Directly and frankly, raise it high. Meeting face to face, respond swiftly. Just like that. Barely worthy of being called a descendant of Linji (Linji, a Chan master), not failing those who come from all directions seeking Dharma. Arriving here, once the Dharma is brought forth, everything is immediately eradicated. 'Mind is not mind,' not striking with any real Dharma, allowing people to fully express their true feelings, severing ties with them completely. Therefore, it is said that Damo (Damo, Bodhidharma) did not come to the Eastern Land, and the Second Patriarch (Erzhu, Huike) did not go to the Western Heaven. Perfect and round like the great void, lacking nothing, with nothing in excess. At such a time, what is it like to have a robe without covering, turning back with a face full of shame? It is also said, 'The mind cannot be conceived; conceiving it leads to utter confusion. The Way cannot be learned; learning it leads to endless differences.' Arriving here, if one remains in still and silent contemplation, strike directly at the place of non-action and non-affair, unable to rise. Why? A monastic must rouse great ambition, possess an iron backbone, walk where people cannot walk, learn where the ancients could not learn. Walk until there is nowhere to walk, learn until there is nothing to learn, empty the mind for a long time, unknowingly and unconsciously, the local scenery appears before you, illuminating and functioning, each step distinct, not clinging to sound, smell, taste, or touch. Even at such a time, it is still a matter of escaping the thoroughness of things. For example, when the signs have not yet separated, what is it like when the clear sky is ashamed of its purity? It is also said, 'Sitting firmly in the present moment, all traces of the mundane and the sacred are cut off; releasing it at will, heaven and earth revolve. Making the sun and moon interact, the tiger roar and the dragon sing, each and every thing, what is heard by the ear and seen by the eye, established upon the ultimate truth, what is it?' Do you understand? The master shouts 'Ah!' and descends from the seat. It is also said, 'Understanding comes easily, without thinking, it is readily available. The Buddhas of the past and future cannot point it out, the monastics of the world cannot calculate it, it cannot be restrained, completely detached from emotional dust, only when one is willing to accept oneself can one be close to it. Letting go of the entire mechanism, relying on it completely, above there are no Buddhas or ancestors to rely on, below there is no self to depend on, like the great void, without any obstruction, truly shining brightly without obscurity, everything is obtained by this 'bā bízi', application is endless, and it is also crushed at will. Why? A single snowflake cannot be tolerated in the great red furnace. It is also said, 'Merely guarding the land of non-birth is not yet true dwelling. One must release the body and give up life on a cliff ten thousand feet high, at just such a time, try to see if the dew melts.'

息。著到遮里。須是個人始得。還委悉么計較。尋不得有時。還自來云。㘞下座。師居智度。十有二年。遷福嚴。衲子奔趨。法席之盛。卓冠湖湘。右丞張魏公嘗曰。演公真實無華。心口如一。道行純固。老而益勵。蓋衲子之矩范。乃吾鄉之舊識也。紹興丙子十一月二十有六日。端居丈室。集耆舊。囑以後事。手寫偈曰。養得純熟。不費氣力。當鋒歷落。誰敢擬議。聖凡染凈眼中花。地獄天堂得自在。喝一喝。擲筆而逝。世壽六十五。僧臘四十八。阇維。五色舍利靈骨。藏院之三生塔。師性和易。任真樸素。世以演道者稱之。于圓悟之道。提唱作略。能世其家。而安分。自將不茍。竊聲勢識者。尤以此重之。

黃龍震禪師

師諱道震。金陵趙氏子。少依保寧覺印禪師。為童子。覺印住泗洲普照。遇淑妑合。擇童行。守戒律者施度牒。師在選中。得度具戒。久之辭覺印。謁丹霞淳禪師與聞曹洞宗旨。因有頌曰。白雲深覆古寒巖。異草靈花彩鳳㘅。夜半天明日當午。騎牛背面著靴衫。淳見而異之。遊湖湘。抵大溈。作插鍬井頌曰。盡道溈山父子和。插鍬猶自帶干戈。至今一井如明鏡。時有無風匝匝波。最後至黃龍。草堂清禪師一見契合。絕意他往。日取藏教讀之。一夕聞晚參鼓。步出經堂。舉頭見月。忽有省

【現代漢語翻譯】現代漢語譯本：息。到了這裡，必須是真正的人才行。還明白嗎？計較，有時找不到。還會自己來說。喝！下座。老師在智度寺住了十二年，遷到福嚴寺。僧人奔走相趨，佛法興盛，是湖湘一帶的翹楚。右丞張魏公曾經說：『演公真實無華，心口如一，道行純正堅固，年紀越大越努力。是僧人的模範，也是我們家鄉的老朋友。』紹興丙子年十一月二十六日，安詳地在丈室中，召集老朋友，囑咐後事，手寫偈語說：『養得純熟，不費氣力，當鋒利落，誰敢議論？聖凡染凈都是眼中的花，地獄天堂都能自在。』喝一聲，扔掉筆去世了。享年六十五歲，僧臘四十八年。火化后，有五色舍利和靈骨，藏在寺院的三生塔中。老師性格溫和，率真樸素，世人稱他為演道者。對於圓悟禪師的禪道，提倡和發揮，能夠繼承他的家風，並且安分守己，不茍且。那些靠聲勢嚇唬人的，尤其因此而看重他。

黃龍震禪師

老師名道震，是金陵趙氏的兒子。小時候跟隨保寧覺印禪師做童子。覺印禪師住在泗洲普照寺，遇到荒年，挑選童行中持守戒律的人，施捨度牒。老師在選拔中被選中，得到度牒並受具足戒。很久以後，辭別覺印禪師，拜訪丹霞淳禪師，聽聞曹洞宗的宗旨。因此作頌說：『白雲深深覆蓋古老的寒巖，奇異的草和靈花被綵鳳銜著。夜半天明，正午當頭，騎牛卻反穿著靴衫。』淳禪師見到後覺得他很特別。遊歷湖湘一帶，到達大溈山，作插鍬井頌說：『都說溈山父子和睦，插鍬卻還帶著干戈。至今這口井像明鏡一樣，時常有無風自動的波紋。』最後到達黃龍山，草堂清禪師一見如故，斷絕了去其他地方的想法，每天閱讀經藏。一天晚上聽到晚參的鼓聲，走出經堂，抬頭看見月亮，忽然有所領悟。

【English Translation】 English version: He rested. Arriving at this point, one must be a true person. Do you understand? To deliberate, sometimes one cannot find it. And then one will come and say it themselves. 'Hè!' Descend from the seat. The master resided at Zhidusi (Zhidusi Temple) for twelve years, then moved to Fuyansi (Fuyan Temple). Monks flocked to him, and the Dharma flourished, making it the best in the Hunan area. The Right Minister Zhang Weigong once said: 'Master Yan is truly unadorned, his words and heart are one, his conduct is pure and firm, and he becomes more diligent as he gets older. He is a model for monks and an old acquaintance of our hometown.' On the twenty-sixth day of the eleventh month of the Bingzi year of Shaoxing, he sat peacefully in his room, gathered old friends, entrusted them with his affairs, and wrote a verse: 'Cultivated to perfection, without expending effort, sharp and decisive, who dares to question? Saints and mortals, defilement and purity, are flowers in the eyes, hell and heaven are both at ease.' He shouted 'Hè!', threw down his pen, and passed away. He lived to be sixty-five years old, with forty-eight years as a monk. After cremation, there were five-colored relics and spiritual bones, which were enshrined in the Three Lives Pagoda of the temple. The master was gentle and easy-going, genuine and simple. People called him Yandaozhe (The Propagator of the Way). Regarding the Chan of Yuanwu (Yuanwu Keqin), he promoted and developed it, able to carry on his family tradition, and was content and self-disciplined. Those who rely on intimidating with their reputation especially valued him for this.

Chan Master Huanglong Zhen

The master's name was Daozhen, and he was from the Zhao family of Jinling. As a child, he followed Chan Master Baoning Jueyin as a novice. When Jueyin resided at Sizhou Puzhao Temple, he encountered famine and selected those among the novices who upheld the precepts, granting them ordination certificates. The master was selected, received the certificate, and took the full precepts. After a long time, he bid farewell to Jueyin and visited Chan Master Danxia Chun, hearing the teachings of the Caodong school. Therefore, he composed a verse: 'White clouds deeply cover the ancient cold cliff, strange grasses and spiritual flowers are held in the mouth of a colorful phoenix. Midnight becomes dawn, midday is overhead, riding an ox but wearing boots backwards.' Chun saw him and thought he was extraordinary. He traveled around the Hunan area, arriving at Dawei Mountain, and composed a verse about digging a well: 'Everyone says the Weishan father and son are harmonious, but digging a well still brings conflict. To this day, this well is like a clear mirror, often with ripples even when there is no wind.' Finally, he arrived at Huanglong Mountain, where Chan Master Caotang Qing felt an immediate connection with him, abandoning the idea of going elsewhere, and reading the scriptures every day. One evening, he heard the evening meditation drum, walked out of the scripture hall, looked up at the moon, and suddenly had an awakening.

。亟趨方丈。陳所悟。草堂深可之。自此履踐獲大通徹。紹興初。草堂避地曹山。遷疏山。師皆在焉。居第一座。分座接衲。五年臨川守給事程公命出世曹山。唱草堂之道。僧問。如何是奪人不奪境。師云。黑漆崑崙穿市過。進云。如何是奪境不奪人。答云。賣扇婆子手。遮曰。如何是人境俱奪。答曰。灰飛煙滅后。怕你絕音容。問。如何是人境俱不奪。答曰。當年獨坐雄峰事。今日分明說向君。進云。只如向上宗乘。又作么生。師以拂子擊禪床。僧云。烹凡煉聖有玄功。萬古叢林作標格。便禮拜。嘗示眾曰。曹山門下有鵝王擇乳句。若人會得凡聖染凈迷悟生死無二無別。若也不會。則凡聖染凈迷悟生死。謾他一點不得。久之。退隱疏山之山堂。郡守葉公夢齡請居廣壽。未幾洪帥李公迨移居百丈。師力叢林矩范。僧到必勘辯。一日僧展坐具禮拜。師轉身背卻。僧收坐具便去。師乃喚回。僧進前。師便歸方丈。明日僧問訊云。某甲昨蒙和尚慈悲。有個省處。師云。作么生。僧近師邊。作聽勢。師取拂子打之。僧大笑而去。若此類甚多。衲子翕然推服。晚遷黃龍。是為積翠直下子孫。授道之處。院燼于兵火。師慨然有興復之志。閱數年。堂殿廊廡。迄抵于成。三十一年七月二十八日。示微疾。集眾告曰。老僧參見海內有名

尊宿十有七人。泊見草堂。始到不疑之地。汝等當究本法。儻透脫無滯礙。隨力量興作。利益眾生。無虛棄光陰。左右固請留頌。命筆書曰。吾年八十三。隨順世言談。不落思量句。誰人共我參。翌日聞鐘聲。奄然而寂。端坐三日。支體柔和。顏貌如生。阇維日。云慘風悲。草木變色。煙焰所及。悉綴舍利。道俗取之。旬日不竭。塔于寺之西崦。師為人剛正強力。甘枯淡。務精進。跡未嘗造檀越之門。近代宏法。唯師有古尊宿風韻。議者比之常庵崇禪師云。

贊曰。演出關。棲遲妙喜之門。久甚。及開法出世。不忘圓悟。有道者固應如此。震天資耿介。草堂晚居。泐潭道大盛。時有厚奉香信請法語法衣者。草堂將與之。震驟諫以為不可。草堂不允。震遂拂衣遁他境。嗚呼使異時主法宗師之門。震之志得行焉。其規正竊昌。陰翊化權。豈淺淺哉。

僧寶正續傳卷第六卍新續藏第 79 冊 No. 1561 僧寶正續傳

僧寶正續傳卷第七

隆興府沙門　祖琇　撰

德山木上座

師出於木氏。因以名之。其遠祖曰重。是為少昊之叔也(重見左傳)。絕有德於民。帝嘉之。以為勾芒。使居於窮桑。爵青陽侯。自是子孫蕃衍。凡日月霜露。所至必與焉。唯窮髮之北。與大瀛之間

。無有也。自重生椿。椿以積慶。致長壽。或云。椿以八千歲為一春。椿生甘棠。甘棠美姿。容有干扃。召康公倚之聽政。士民便之。戒以勿剪勿伐。甘棠之子曰。嘉嘉遷於魯。主于季氏。晉韓宣子見而譽之。嘉生樗。摴生櫟。二子復以樸厚致壽。櫟生楠。楠生杞。楠杞俱以美材。稱杷生豫章。豫章天下奇材也。登于廟堂。任重不阿。上喜之。進爵郡公。師即豫章公之子也。少而喬楚。平居正容。不與凡品爭高。雅有四方之志。銅郡戚侯見而奇之曰。是子挺秀如此。其可蒙雜于眾。而不自競乎。師曰。吾祖才德之劭。稱于天下。子雖荏苒。實懼厥世。弗敢失墜。其無辱子憂。戚侯喜曰。豫章公於是乎有子矣。郢人玉斧遇而嘆曰。美哉請早為之所。不然難且及矣。師從而問。故玉斧曰。而君雖任棟樑之寄。然于身何益哉。易大過曰。棟橈兇。像曰。棟橈兇。不足以有輔也。而君殆橈矣。曷若避世之士哉。今子春和尚富。若遇楚靈王。剝圭寵之。不過以為戚秘而已。子盛德之後。其肯入之人之手乎。不然。雖與魯仲尼同載以游。脫逢原壤夷俟。必命子辱之。子其甘為人使乎。師遽改容曰。若是吾將安歸。玉斧曰。子聞桑門氏有德山者。天下之大有道者也。姑棄而族直。而躬黔乃服。盡鋤其癰腯疣贅。予為子先。子從而見。

【現代漢語翻譯】現代漢語譯本：沒有。自從重生為椿樹（一種長壽的樹）后，椿樹因為積累的福慶而獲得長壽。有人說，椿樹以八千年為一個春天。椿樹生長出甘棠樹（一種樹），甘棠樹姿態優美，樹幹挺拔。召康公（人名）倚靠著它聽取政事，百姓也感到便利。告誡人們不要砍伐它。甘棠樹的兒子叫嘉嘉（人名），遷居到魯國，寄居在季氏（魯國貴族）家中。晉國的韓宣子（人名）見到他后稱讚他。嘉嘉生了樗樹（一種樹），樗樹生了櫟樹（一種樹）。這兩個兒子又以樸實敦厚而長壽。櫟樹生了楠樹（一種樹），楠樹生了杞樹（一種樹）。楠樹和杞樹都因為是美材而聞名。杞樹生了豫章樹（一種樹），豫章樹是天下奇材。被用於廟堂之上，承擔重任而不阿諛奉承，皇上很高興，晉陞他為郡公。師（人名）就是豫章公的兒子。從小就高大挺拔，平時端莊嚴肅，不與凡俗之物爭高低，很有四方之志。銅郡的戚侯（人名）見到他後感到驚奇，說：『這個孩子如此挺拔秀麗，怎麼能混雜在眾人之中而不奮發自強呢？』師說：『我的祖先才德兼備，聞名天下。我雖然平庸，但實在害怕辱沒了祖先的家世，不敢有所失墜，一定不會讓您擔憂的。』戚侯高興地說：『豫章公有後了！』郢地的玉斧（人名）遇到他後感嘆道：『太好了，請早點為他安排好去處，不然恐怕來不及了。』師於是上前詢問。玉斧說：『您雖然承擔著棟樑之材的重任，但是對您自身有什麼好處呢？《易經·大過》說：『棟樑彎曲，兇險。』象辭說：『棟樑彎曲，兇險，不足以輔佐。』您恐怕要彎曲了。不如做個避世隱居的人吧。現在子春和尚（人名）很富有，如果遇到楚靈王（人名），剝下玉圭來寵愛他，也不過是把他當作親信罷了。您是盛德之後，怎麼肯進入別人的手中呢？不然，即使與魯國的仲尼（孔子）同車出遊，如果遇到原壤（人名）蹲著等待，一定會命令您羞辱他。您甘心被人驅使嗎？』師立刻改變了臉色說：『如果這樣，我將歸向何處呢？』玉斧說：『您聽說過桑門氏（佛教）有位德山（人名）大師，是天下最有道的人。姑且拋棄您的家族和地位，親自剃髮染衣，徹底剷除您的惡習和贅疣，我為您先去探路，您隨後去拜見他。』

【English Translation】 English version: None. Since being reborn as a Ch椿 (a long-lived tree), the Ch椿 has gained longevity due to accumulated blessings. Some say that the Ch椿 considers eight thousand years as one spring. The Ch椿 grows a G甘棠 (a type of tree), the G甘棠 has a beautiful appearance and a straight trunk. Zhao Kang Gong (召康公, a person's name) leaned on it to listen to government affairs, and the people also felt convenient. He warned people not to cut it down. The son of G甘棠 is called Jia Jia (嘉嘉, a person's name), who moved to the state of Lu and lived in the Ji family (季氏, a noble family in the state of Lu). Han Xuanzi (韓宣子, a person's name) of the state of Jin praised him after seeing him. Jia Jia gave birth to a Chū (樗, a type of tree), and Chū gave birth to a Lì (櫟, a type of tree). These two sons again achieved longevity through simplicity and honesty. Lì gave birth to a Nán (楠, a type of tree), and Nán gave birth to a Qǐ (杞, a type of tree). Both Nán and Qǐ are known for being beautiful materials. Qǐ gave birth to Yùzhāng (豫章, a type of tree), Yùzhāng is a rare material in the world. It is used in temples, shouldering heavy responsibilities without flattery. The emperor was very happy and promoted him to Duke of the County. Shi (師, a person's name) is the son of Duke Yùzhāng. From a young age, he was tall and upright, usually dignified and serious, not competing with ordinary things, and had great ambitions. Qi Hou (戚侯, a person's name) of Tong County was surprised to see him and said, 'This child is so outstanding, how can he be mixed among the crowd without striving for self-improvement?' Shi said, 'My ancestors were talented and virtuous, and famous throughout the world. Although I am mediocre, I am really afraid of dishonoring my ancestors' family, and I dare not lose anything. I will certainly not worry you.' Qi Hou said happily, 'Duke Yùzhāng has a successor!' Yu Fu (玉斧, a person's name) of Ying met him and sighed, 'Great, please arrange a place for him as soon as possible, otherwise it may be too late.' Shi then stepped forward to ask. Yu Fu said, 'Although you bear the heavy responsibility of being a pillar, what benefit is it to you? The Book of Changes, Da Guo, says: 'The beam is bent, ominous.' The image says: 'The beam is bent, ominous, not enough to assist.' You are probably going to bend. Why not be a recluse? Now the monk Zichun (子春, a person's name) is very rich. If he meets King Ling of Chu (楚靈王, a person's name), he will strip off the jade gui to favor him, but he will only treat him as a confidant. You are a descendant of great virtue, how can you be willing to enter the hands of others? Otherwise, even if you travel in the same car with Zhongni (仲尼, Confucius) of Lu, if you meet Yuan Rang (原壤, a person's name) squatting and waiting, you will definitely be ordered to humiliate him. Are you willing to be driven by others?' Shi immediately changed his face and said, 'If so, where shall I go?' Yu Fu said, 'Have you heard that the Sangmen clan (Buddhism) has a master Deshan (德山, a person's name), who is the most virtuous person in the world. You might as well abandon your family and status, personally shave your head and dye your clothes, and completely remove your bad habits and warts. I will go ahead and pave the way for you, and you will go to see him later.'

師稟其教。就見德山。德山大悅。使立於前。為說最上乘。未幾忽悟向上一句。隱密全該。雖七縱八橫。了無滯礙。即以告德山。山曰。嘻子正墮吾掌握中矣。自是命師。出則偕行。坐則並榻。凡天下參徒。來見德山。必先見師。師可之。然後入德山室。山一日晚參示眾云。今夜不答話。問話者三十棒。時有僧出禮拜。山使師驗之。僧云。某甲話也未問在。山云。汝甚處人。曰。新羅。山云。未踏船舷時。木上座與你相見了也。巖頭初見德山。入方丈。側身問。是凡是聖。山以師擊之。巖頭便禮拜。繇是全提大用莫敢當鋒。所謂把斷要津不通凡聖者也。時雪峰亦在德山。因與巖頭嘆曰。此子不遇德山。不能荷擔大事。德山不得此子。不能鍛鍊學者。是子與德山。其一體乎。既而雪峰宏道于閩。師往見之。復于雪峰言下。發明自己。化為龍。吞卻乾坤山河大地。豁然不現。雪峰上堂曰。南山有條鱉鼻蛇。汝等諸人切須好看。雲門舉師擲在眾前作怕勢。保福出雲。今日堂中大有人。喪身失命。洎佛日師往見夾山。拉師偕行。比至未升階。便問。甚處來。曰。云居。山云。即今在什麼處。曰。夾山頂上。山云。老僧行年在坎。五鬼臨身。佛日遂上階作禮。山問。阇黎與甚人同行。曰。木上座。山云。他何不來相看。曰。和尚

【現代漢語翻譯】現代漢語譯本老師稟告了他的見解，就去拜見德山（唐代禪宗大師）。德山非常高興，讓他站在面前，為他講述最上乘的佛法。沒過多久，老師忽然領悟了向上的一句，隱秘之處全部包含其中，即使七縱八橫，也了無滯礙。隨即把領悟告訴德山，德山說：『嘻！你正好落入我的掌握之中了。』從此以後，德山命令老師，出門則一同前往，坐下則並排而坐。凡是天下參學的僧人，來拜見德山，必定先拜見老師，老師認可了，然後才能進入德山的房間。德山一天晚上參禪時對大眾說：『今晚不回答問題，問話的人打三十棒。』當時有個僧人出來禮拜，德山讓老師去驗證他。僧人說：『我話還沒問呢。』德山說：『你是哪裡人？』回答說：『新羅（古代朝鮮半島國家）。』德山說：『還沒踏上船舷時，木上座（老師）就和你相見過了。』巖頭（唐代禪宗大師）初次拜見德山，進入方丈室，側身問道：『是凡是聖？』德山用拄杖打他，巖頭便禮拜。因此，老師的全部提持和大用，沒有人敢於抵擋他的鋒芒，這就是所謂的把斷要津，不通凡聖。當時雪峰（唐代禪宗大師）也在德山處，於是和巖頭感嘆說：『這個人如果不遇到德山，不能承擔大事；德山如果沒有這個人，不能鍛鍊學者。這個人與德山，他們是一體的啊。』之後雪峰在閩地弘揚佛法，老師前去拜見他，又在雪峰的言語之下，發明了自己的本性，化為龍，吞卻乾坤山河大地，豁然不見。雪峰上堂說法時說：『南山有條鱉鼻蛇，你們這些人一定要好好看。』雲門（唐末五代僧人）把老師擲在眾人面前，作出害怕的樣子。保福（唐代僧人）出來說：『今天堂中大有人，喪身失命。』等到佛日（宋代僧人）和老師一同去拜見夾山（唐代禪宗大師），拉著老師一同前往，等到還沒登上臺階，便問：『從哪裡來？』回答說：『云居（山名）。』夾山說：『現在在什麼地方？』回答說：『夾山頂上。』夾山說：『老僧我行年不利，五鬼纏身。』佛日於是走上臺階作禮。夾山問：『阇黎（梵語，意為出家人）和什麼人同行？』回答說：『木上座。』夾山說：『他為什麼不來相看？』回答說：『和尚（指夾山）』

【English Translation】 English version The teacher reported his understanding to him and went to see Deshan (a Zen master of the Tang Dynasty). Deshan was very pleased and had him stand before him, explaining the supreme vehicle of Buddhism to him. Before long, the teacher suddenly realized the 'upward phrase,' in which all secrets were contained, and even with 'seven horizontal and eight vertical' movements, there were no obstacles. He immediately told Deshan about his realization, and Deshan said, 'Ha! You have fallen right into my grasp.' From then on, Deshan ordered the teacher to accompany him when he went out and to sit next to him. Whenever monks from all over the world came to study and see Deshan, they had to see the teacher first. Only with the teacher's approval could they enter Deshan's room. One evening, during a Chan session, Deshan said to the assembly, 'Tonight, I will not answer any questions. Anyone who asks a question will receive thirty blows.' At that moment, a monk came forward to bow, and Deshan asked the teacher to examine him. The monk said, 'I haven't even asked a question yet.' Deshan said, 'Where are you from?' The monk replied, 'Silla (an ancient Korean kingdom).' Deshan said, 'Before you even stepped on the ship's plank, the Venerable Mu (the teacher) had already met you.' When Yantou (a Zen master of the Tang Dynasty) first met Deshan, he entered the abbot's room and asked sideways, 'Is it ordinary or holy?' Deshan struck him with his staff, and Yantou bowed. Therefore, no one dared to withstand the teacher's complete upholding and great function, which is what is meant by 'blocking the vital pass, not allowing the ordinary or the holy to pass through.' At that time, Xuefeng (a Zen master of the Tang Dynasty) was also at Deshan's place, and he sighed with Yantou, 'If this person had not met Deshan, he would not be able to shoulder great responsibilities; if Deshan did not have this person, he would not be able to train students. This person and Deshan, they are one.' Later, Xuefeng propagated the Dharma in Min, and the teacher went to see him. Again, under Xuefeng's words, he manifested his own nature, transformed into a dragon, swallowed the universe, mountains, rivers, and the great earth, and suddenly disappeared. Xuefeng said in his Dharma talk, 'There is a soft-shelled turtle-nosed snake on Nanshan Mountain. All of you must watch it carefully.' Yunmen (a monk from the late Tang and Five Dynasties period) threw the teacher in front of the assembly, feigning fear. Baofu (a monk of the Tang Dynasty) came out and said, 'Today, there are many in the hall who will lose their lives.' When Furi (a monk of the Song Dynasty) went to see Jiashan (a Zen master of the Tang Dynasty) with the teacher, he pulled the teacher along. Before they reached the steps, he asked, 'Where are you coming from?' The teacher replied, 'Yunju (mountain name).' Jiashan said, 'Where are you now?' The teacher replied, 'On the top of Jiashan Mountain.' Jiashan said, 'This old monk is having an unlucky year, with five ghosts afflicting me.' Furi then walked up the steps and bowed. Jiashan asked, 'What person did the Venerable (Sanskrit for 'monk') come with?' The teacher replied, 'The Venerable Mu.' Jiashan said, 'Why didn't he come to see me?' The teacher replied, 'The Abbot (referring to Jiashan).'

看他有分。山云。在什麼處。曰。在堂中。山即同下堂中。佛日引師于夾山面前。山云。莫從天臺得來否。曰。非五嶽之所生。山云。莫從須彌山得來否。曰。月宮亦不逢。山云。與么則從人得也。曰。自己尚是怨家。從人得堪作什麼。山云。冷灰里忽有粒豆爆。喚維那來安排。嚮明窗下著。其後雲門闡化于韶陽。而蹩其足。倚師尤恭。方是時。雲門眼空寰海。每舉宗乘定誵訛。必以師為準的。嘗一日上堂曰。我共你平展。遇人識人。與么老婆說話。尚自不會。每日飽吃飯了。上來下去。覓什麼碗。遮野狐隊。仗向遮里。作什麼。命師一時趁下。又嘗示眾曰。大用現前。不存軌則。有僧便問。如何是大用現前。雲門舉師當面曰。釋迦老子你來也。其為當時諸老奉重如此。及雲門去世。師知天下學者不能盡其大用。遂潛光匿曜。與世推移。莫有識師者。流及末代。釋德下衰。學者以聲利為懷。蔽于浮境。至有陷於非道。主者必命師以辱之。先是師在德山時。與臨濟金剛王齊名。厥後復有楊岐栗棘蒲。白雲鐵酸饀。說者以謂即師之異名。及比年海上二三道師。亦有彷彿。見師為拳頭。為竹篦。為木劍者。惜其介特寡徒云。

贊曰。古德有言。出家蓋大丈夫事。非公侯將相所能為。誠哉斯言也。予觀豫章公之世。固榮

{ "translations": [ "現代漢語譯本", "看他有分別心。（夾山（Jiashan），禪宗大師）問：（你從哪裡來？）", "雲遊僧答：『在堂中。』", "夾山便一同下到堂中，佛日引師到夾山面前。", "夾山問：『莫非是從天臺山（Tiantai Mountain）得來的嗎？』（天臺山，佛教名山）", "雲遊僧答：『不是五嶽（Wuyue）所生。』（五嶽，中國五大名山的總稱）", "夾山問：『莫非是從須彌山（Mount Sumeru）得來的嗎？』（須彌山，佛教宇宙觀中的聖山）", "雲遊僧答：『月宮（Moon Palace）也未曾相逢。』", "夾山問：『這麼說，是從人那裡得來的了？』", "雲遊僧答：『自己尚且是怨家，從人那裡得來又能做什麼？』", "夾山說：『冷灰里忽然有粒豆爆開，叫維那（Vina，寺院中的一種職務）來安排，放在明亮的窗下。』", "其後雲門（Yunmen，禪宗大師）在韶陽（Shaoyang）弘揚佛法，（雲遊僧）雖然瘸了腿，但對雲門尤為恭敬。當時，雲門眼界開闊，胸懷寬廣，每次評判宗乘（Zongcheng，佛教宗派的傳承）的正確與否，都以這位雲遊僧為標準。", "曾有一天，雲門上堂說法：『我和你們平等地展現，遇到人就認識人。這樣老婆心腸的話，尚且還不會。每天吃飽飯了，上來下去，尋找什麼碗？這些野狐禪（Wild fox Zen）的隊伍，仗著這裡，做什麼？』命令雲遊僧一時離開。", "又曾對大眾開示說：『大用現前，不拘泥於規則。』有僧人便問：『如何是大用現前？』雲門指著面前的雲遊僧說：『釋迦老子（Sakyamuni Buddha）你來了！』", "由此可見，當時諸位老禪師對雲遊僧的敬重如此。", "等到雲門去世，雲遊僧知道天下學佛之人不能完全理解雲門的大用，於是便隱藏自己的光芒，與世俗一同變化，沒有人認識他。流傳到末法時代，釋迦牟尼的德行衰落，學佛之人以名利為懷，被浮華的境界所迷惑，甚至有人陷入非正道。主持者必定命令雲遊僧以羞辱他。", "先前，雲遊僧在德山（Deshan）時，與臨濟（Linji）、金剛王（Vajra King）齊名。後來又有楊岐栗棘蒲（Yangqi Chestnut Burr）、白雲鐵酸餡（Baiyun Iron Sour Filling），有人說這些都是雲遊僧的別名。近些年，海上的兩三位道師，也有彷彿雲遊僧的。有人認為雲遊僧是拳頭，是竹篦，是木劍。可惜他品行高潔，但門徒很少。", "贊曰：古德有言：『出家乃大丈夫事，非公侯將相所能為。』誠然如此啊！我觀察豫章公（Duke of Yuzhang）的時代，確實繁榮昌盛。", "", "english_translations": [ "English version", "Seeing that he has discrimination. (Jiashan, a Zen master) asked: (Where did you come from?)", "The wandering monk replied: 'In the hall.'", "Jiashan then went down to the hall together, and Buddha-sun led the master to Jiashan's presence.", "Jiashan asked: 'Could it be that you came from Mount Tiantai?' (Mount Tiantai, a famous Buddhist mountain)", "The wandering monk replied: 'Not born of the Five Peaks.' (Five Peaks, the general name of the five famous mountains in China)", "Jiashan asked: 'Could it be that you came from Mount Sumeru?' (Mount Sumeru, the sacred mountain in Buddhist cosmology)", "The wandering monk replied: 'I have not met in the Moon Palace either.'", "Jiashan asked: 'In that case, did you get it from someone?'", "The wandering monk replied: 'Even oneself is an enemy, what can you do if you get it from someone?'", "Jiashan said: 'Suddenly a bean bursts in the cold ashes, call Vina (Vina, a position in the monastery) to arrange it and put it under the bright window.'", "After that, Yunmen (Yunmen, a Zen master) promoted Buddhism in Shaoyang. Although (the wandering monk) was lame, he was especially respectful to Yunmen. At that time, Yunmen had a broad vision and a broad mind. Every time he judged the correctness of Zongcheng (Zongcheng, the inheritance of Buddhist sects), he used this wandering monk as the standard.", "Once, Yunmen went to the hall to preach: 'I show you equally, and recognize people when you meet them. You still don't know how to say such mother-in-law's words. After eating enough every day, go up and down, looking for what bowl? What are these teams of wild fox Zen (Wild fox Zen) doing here?' Ordered the wandering monk to leave for a while.", "He once instructed the public: 'The great use is present, and it is not limited to rules.' A monk then asked: 'What is the great use present?' Yunmen pointed to the wandering monk in front of him and said: 'Sakyamuni Buddha (Sakyamuni Buddha), you are here!'", "It can be seen that the old Zen masters at that time respected the wandering monk so much.", "When Yunmen passed away, the wandering monk knew that the Buddhists in the world could not fully understand Yunmen's great use, so he hid his light and changed with the world, and no one knew him. Passed down to the Age of Dharma Decline, Sakyamuni's virtues declined, and Buddhists were obsessed with fame and fortune, and were confused by the flashy realm, and some even fell into the wrong path. The host will definitely order the wandering monk to humiliate him.", "Previously, when the wandering monk was in Deshan, he was as famous as Linji and Vajra King. Later, there were Yangqi Chestnut Burr and Baiyun Iron Sour Filling. Some people said that these were all aliases of the wandering monk. In recent years, there have also been two or three Taoist masters on the sea who resemble wandering monks. Some people think that the wandering monk is a fist, a bamboo whisk, and a wooden sword. It is a pity that he has a noble character, but he has few disciples.", "Praise: The ancient virtue said: 'Becoming a monk is a matter for a great man, and it cannot be done by dukes, marquises, generals, and ministers.' That's true! I observe the era of Duke of Yuzhang, which was indeed prosperous." ] }

達矣。然側身從事。朽蠹以之及其子。裂去巾冠。躍出牢俗。致身青雲。荷擔列祖之道。萬世仰其風規。可不謂之大丈夫也乎。

臨濟金剛王

王諱喝。生聲氏。世居性海之濵。偶事激徒于劍門。幼而孤。長有氣岸。戚人威音王。嘗薦之帝堯。堯任為諫官。於時浩浩懷山。襄陵洪水致害。堯患之。與四岳謀治。四岳亟舉鯀。鯀治水亡效。帝乃震怒。王于帝前。麾退四岳。四岳悚惕。不敢仰視。雖未有以獻替。百官憚王。猶雷霆也。俄辭爵。之崆峒之墟。見混元子。得長生久視之術。自是夷猶海岱。世莫得而見之。雖春秋左氏所寄聲伯。恐亦其族氏也。漢初。高帝與項羽。爭天下。王在齊海。聞之喜曰。此吾有為時也。遂自齊求見羽于關中。羽見而悅之。未及官。適高帝逼羽。羽返旆。與高帝接戰于廣武。高帝使婁將軍挑戰且辰羽。羽怒甚。乃亟用王。於是婁煩弓矢不知墮地。人馬皆辟易。是日項羽喜劇。顧謂王曰。天下事稍定。吾以夏口處子。王輾然而笑曰。夫高世之士。為人排患釋難。解紛亂。而亡所取也。設有取者。是商賈之事。喝不為矣。遂拂衣復歸于海上。厥後霸王不𥪰于漢。及罹困厄。中思欲複用王。而不可得。因欷歔泣下沾襟。李唐有天下。浮圖教聿盛於世。自天子公侯。靡不宗奉。王聞而

【現代漢語翻譯】現代漢語譯本：『通達事理啊。』然而隱居避世，尸蟲蛀蝕以至於自身和子孫。掙脫世俗的束縛，擺脫塵世的羈絆，使自身顯達于青雲之上，承擔起先祖的道統，萬世敬仰他的風範。這難道不稱得上是大丈夫嗎？

臨濟金剛王

王的諱名叫喝（hē），是生聲氏（shēng shēng shì）的後裔，世代居住在性海（xìng hǎi，比喻佛性之海）之濱。偶然在劍門（jiàn mén，地名）遇到激徒（jī tú，指有激烈行為的修行者）。年幼時就成了孤兒，長大後有氣概和節操。是戚人威音王（wēi yīn wáng，古佛名）的後代。威音王曾經向帝堯（dì yáo，傳說中的古代帝王）推薦他。堯任命他為諫官。當時洪水浩浩蕩蕩，淹沒山丘，襄陵（xiāng líng，地名）一帶洪水成災。堯為此憂慮，與四岳（sì yuè，傳說中的四方諸侯）商議治理水患。四岳極力推薦鯀（gǔn，人名）去治水。鯀治水沒有成效。帝堯非常震怒。王在帝堯面前，斥退了四岳。四岳驚恐戰慄，不敢抬頭看他。即使王還沒有提出什麼好的建議，百官也畏懼他，如同畏懼雷霆一般。不久，王辭去官職，前往崆峒（kōng tóng，山名）隱居。在那裡見到了混元子（hùn yuán zǐ，道教神仙），得到了長生久視的法術。從此以後，他就在海岱（hǎi dài，指東海和泰山一帶）一帶遊蕩，世人再也見不到他。即使是《春秋左氏傳》中所記載的聲伯（shēng bó，人名），恐怕也是他的族人吧。漢朝初年，高帝（gāo dì，劉邦）與項羽（xiàng yǔ），爭奪天下。王在齊海（qí hǎi，指齊地的海邊），聽到這個訊息后高興地說：『這是我有所作為的時候了。』於是從齊地前往關中求見項羽。項羽見到他后非常高興。還沒來得及授予他官職，恰逢高帝逼近項羽。項羽於是率軍返回，與高帝在廣武（guǎng wǔ，地名）交戰。高帝派婁將軍（lóu jiāng jūn）前去挑戰項羽。項羽非常憤怒，於是重用了王。於是婁煩（lóu fán，指敵軍）的弓箭不知掉落在哪裡，人馬都紛紛退避。這天項羽非常高興，回頭對王說：『天下事如果稍稍安定下來，我把夏口（xià kǒu，地名）的處女送給你。』王聽后淡然一笑說：『那些高尚的人士，為人排除禍患，解除危難，解決紛爭，而不求任何回報。如果有所求取，那就是商人的行爲了，喝不屑於做這種事。』於是拂袖而去，再次回到海上隱居。此後霸王項羽沒有戰勝漢朝，等到他陷入困境時，心中想要再次重用王，卻已經不可能了。因此悲傷地哭泣，淚水沾濕了衣襟。李唐（lǐ táng，唐朝）擁有天下後，佛教在世間非常興盛。從天子到公侯，沒有不信奉佛教的。王聽到后

【English Translation】 English version: 『He is enlightened.』 Yet he lives in seclusion, and decay consumes him and his descendants. He breaks free from the shackles of the mundane world, escapes the bonds of earthly life, elevates himself to the heights of glory, and carries on the traditions of his ancestors, his virtue admired by generations. Can he not be called a great man?

Linji, the Vajra King

The King's given name was He (喝), a descendant of the Sheng Sheng clan (生聲氏), who had lived by the shores of the Sea of Nature (性海, metaphor for the sea of Buddha-nature) for generations. He happened to encounter zealous practitioners (激徒) at Jianmen (劍門, place name). He became an orphan at a young age, and grew up with great spirit and integrity. He was a descendant of King Wei Yin (威音王, name of an ancient Buddha). King Wei Yin once recommended him to Emperor Yao (帝堯, legendary ancient emperor). Yao appointed him as a remonstrating official. At that time, the floods were vast, submerging hills, and causing disasters in the Xiangling (襄陵, place name) area. Yao was worried about this and consulted with the Four Mountains (四岳, legendary lords of the four directions) on how to control the floods. The Four Mountains strongly recommended Gun (鯀, personal name) to control the floods. Gun's efforts to control the floods were ineffective. Emperor Yao was furious. The King, in front of Emperor Yao, dismissed the Four Mountains. The Four Mountains were terrified and dared not look up at him. Even though the King had not yet offered any good advice, the officials feared him like thunder. Soon after, the King resigned from his position and went to live in seclusion in the ruins of Kongtong (崆峒, mountain name). There he met Master Hunyuan (混元子, Taoist immortal) and obtained the art of longevity. From then on, he wandered around the Haidai (海岱, refers to the area of the East Sea and Mount Tai), and the world could no longer see him. Even the Sheng Bo (聲伯, personal name) recorded in the 'Zuo Zhuan' of the Spring and Autumn period was probably from his clan. At the beginning of the Han Dynasty, Emperor Gao (高帝, Liu Bang) and Xiang Yu (項羽) were fighting for control of the empire. The King, who was by the Qi Sea (齊海, refers to the seaside of Qi), heard this news and happily said, 'This is my time to do something.' So he went from Qi to Guanzhong to seek an audience with Xiang Yu. Xiang Yu was very pleased to see him. Before he had time to grant him an official position, Emperor Gao approached Xiang Yu. Xiang Yu then led his troops back and fought Emperor Gao at Guangwu (廣武, place name). Emperor Gao sent General Lou (婁將軍) to challenge Xiang Yu. Xiang Yu was very angry and appointed the King to an important position. As a result, the arrows of the Lou Fan (婁煩, refers to the enemy troops) did not know where they fell, and the men and horses all retreated. That day, Xiang Yu was very happy and turned to the King and said, 'If the affairs of the world are slightly settled, I will give you the virgin of Xia Kou (夏口, place name).' The King smiled faintly and said, 'Those noble people relieve people of their troubles, resolve difficulties, and settle disputes without seeking any reward. If they seek something, that is the business of merchants, and He will not do such a thing.' So he brushed his sleeves and returned to the sea to live in seclusion again. After that, the overlord Xiang Yu did not defeat the Han Dynasty, and when he was in trouble, he wanted to reuse the King, but it was no longer possible. Therefore, he wept sadly, and his tears wet his clothes. After the Li Tang (李唐, Tang Dynasty) had the empire, Buddhism flourished in the world. From the emperor to the dukes, no one did not believe in Buddhism. The King heard about it

喜曰。吾聞。釋氏禪門。直指人心。見性成佛。可絕無始生死根本。於是出訪其道。遇江西馬祖大師。祖授以向上綱宗立地成佛之旨。王大悅。頗覺平昔所用粥飯。氣廓如也。祖復遷之特室。以正法眼藏𢌿之。王再拜辭曰。是非喝所敢當也。祖慰勉之。會百丈再參。祖豎起拂子。丈曰。即此用離此用。祖掛拂子舊處。丈擬議。祖遽以王用事。丈震聵三日。乃大悟。王名聲由此復振於世。黃檗運公初見百丈。丈舉前掛拂話。次偶及王。黃檗不覺吐舌。未幾臨濟于大愚言下發明。黃檗大機之用。遂忽見王。於是氣增十倍。自此臨濟奉王從事。出沒卷舒。互相顯發。如雷如霆。四方震駭。學者自遠而歸之。凡三聖興化大覺之流。其大機大用。皆自王而啟之。故當時畏懼。莫有膺其鋒者。因目之曰。金剛王寶劍。或曰。踞地師子。或曰。探竿影草。其威譽功烈如此。時無位真人。與王同輔臨濟。覺者多昵無位真人。濟廉知紿曰。無位真人是甚乾屎橛。其後學者方一意宗王。及濟將終。謂眾曰。吾滅后不得滅卻吾正法眼。三聖曰。爭敢滅卻。濟曰。向後有人問。汝作么生。三聖亟以王為對。濟曰。誰知吾正法眼向遮瞎驢邊滅卻。洎濟示寂。王慨然嘆曰。性海吾鄉也。法界吾宇也。威音王吾戚也。吾受知于堯。成名于項羽。自吾舍

【現代漢語翻譯】喜曰：『吾聞，釋氏（釋迦氏）禪門，直指人心，見性成佛，可絕無始生死根本。』於是出訪其道，遇江西馬祖大師（道一禪師）。祖授以向上綱宗立地成佛之旨，王大悅，頗覺平昔所用粥飯氣廓如也。祖復遷之特室，以正法眼藏𢌿之。王再拜辭曰：『是非喝所敢當也。』祖慰勉之。會百丈（懷海禪師）再參，祖豎起拂子。丈曰：『即此用，離此用。』祖掛拂子舊處。丈擬議，祖遽以王用事。丈震聵三日，乃大悟。王名聲由此復振於世。黃檗（希運禪師）運公初見百丈，丈舉前掛拂話。次偶及王，黃檗不覺吐舌。未幾，臨濟（義玄禪師）于大愚言下發明黃檗大機之用，遂忽見王。於是氣增十倍。自此臨濟奉王從事，出沒卷舒，互相顯發，如雷如霆，四方震駭。學者自遠而歸之。凡三聖（慧然禪師）興化大覺之流，其大機大用，皆自王而啟之。故當時畏懼，莫有膺其鋒者。因目之曰：『金剛王寶劍』，或曰：『踞地師子』，或曰：『探竿影草』，其威譽功烈如此。時無位真人，與王同輔臨濟。覺者多昵無位真人，濟廉知紿曰：『無位真人是甚乾屎橛。』其後學者方一意宗王。及濟將終，謂眾曰：『吾滅后不得滅卻吾正法眼。』三聖曰：『爭敢滅卻。』濟曰：『向後有人問，汝作么生？』三聖亟以王為對。濟曰：『誰知吾正法眼向遮瞎驢邊滅卻。』洎濟示寂，王慨然嘆曰：『性海吾鄉也，法界吾宇也，威音王（過去佛名）吾戚也，吾受知于堯，成名于項羽，自吾舍喜（禪師名）說：『我聽說，釋迦牟尼佛的禪宗法門，直指人心，使人明心見性，從而成就佛果，可以斷絕無始以來的生死根本。』於是他開始尋訪這個法門，遇到了江西的馬祖大師（道一禪師）。馬祖大師傳授給他向上提升的綱領和立地成佛的宗旨，喜禪師非常高興，覺得以前吃的飯都好像沒有用處一樣。馬祖大師又把他遷到特別的房間，用正法眼藏來印證他。喜禪師再次拜謝推辭說：『我怎麼敢當這當頭棒喝呢？』馬祖大師安慰勉勵他。後來百丈禪師（懷海禪師）再次參拜馬祖大師，馬祖大師豎起拂塵。百丈禪師說：『就是用這個，離開這個用。』馬祖大師把拂塵掛回原來的地方。百丈禪師猶豫不決，馬祖大師突然用喜禪師的事來點撥他。百丈禪師震驚得三天說不出話，才大徹大悟。喜禪師的名聲從此再次在世間傳揚。黃檗禪師（希運禪師）最初見到百丈禪師時，百丈禪師舉起之前掛拂塵的話。後來偶然談到喜禪師，黃檗禪師不知不覺地吐了舌頭。不久，臨濟禪師（義玄禪師）在大愚禪師的指點下明白了黃檗禪師大機大用的道理，於是忽然見到了喜禪師。因此氣勢增長了十倍。從此臨濟禪師侍奉喜禪師，出入變化，互相啓發，如同雷霆一般，四方震驚。學禪的人從遠方歸附他。凡是三聖禪師（慧然禪師）興化大覺等流派，他們的大機大用，都是從喜禪師這裡開啟的。所以當時人們都畏懼他，沒有人敢於承受他的鋒芒。因此稱他為『金剛王寶劍』，或者說『踞地獅子』，或者說『探竿影草』，他的威名功業就是這樣。當時無位真人和喜禪師一同輔佐臨濟禪師。開悟的人大多親近無位真人，臨濟禪師知道這是欺騙，就說：『無位真人是什麼？不過是一塊乾屎橛罷了。』此後學禪的人才一心一意地尊崇喜禪師。等到臨濟禪師將要圓寂時，對大家說：『我圓寂后不能滅掉我的正法眼。』三聖禪師說：『怎麼敢滅掉呢？』臨濟禪師說：『以後有人問，你作什麼？』三聖禪師趕緊用喜禪師來回答。臨濟禪師說：『誰知道我的正法眼向這瞎驢邊滅卻。』等到臨濟禪師圓寂后，喜禪師感慨地嘆息說：『自性之海是我的故鄉，法界是我的宇宙，威音王佛（過去佛名）是我的親戚，我被堯所賞識，被項羽所成名，自從我舍

【English Translation】 Xi said, 'I have heard that the Chan (Zen) school of Shakya (Shakyamuni), directly points to the human mind, sees one's nature and becomes a Buddha, and can eradicate the root of beginningless birth and death.' Therefore, he went out to seek this path and met the Great Master Mazu (Daoyi) of Jiangxi. The Master imparted to him the essence of the upward-reaching principle and the immediate Buddhahood, which greatly pleased Xi, who felt that the congee and rice he had consumed in the past were of no use. The Master then moved him to a special room and sealed him with the Treasury of the Correct Dharma Eye. Xi bowed again and declined, saying, 'How dare I bear such a head-on blow?' The Master comforted and encouraged him. Later, Baizhang (Huaihai) visited the Master again, and the Master raised his whisk. Baizhang said, 'Using this, or apart from this, how to use?' The Master hung the whisk back in its original place. Baizhang hesitated, and the Master suddenly used Xi's case to enlighten him. Baizhang was stunned for three days and then attained great enlightenment. Xi's reputation was thus revived in the world. When Huangbo (Xiyun) first met Baizhang, Baizhang raised the story of hanging the whisk. Later, when they happened to mention Xi, Huangbo unconsciously stuck out his tongue. Not long after, Linji (Yixuan), under the guidance of Dayu, understood the great function of Huangbo's great machine, and suddenly saw Xi. Thereupon, his energy increased tenfold. From then on, Linji served Xi, appearing and disappearing, contracting and expanding, mutually revealing and manifesting, like thunder and lightning, shaking all directions. Scholars came from afar to follow him. All the streams of Sansheng (Huiran), Xinghua, Dajue, and others, their great machines and great functions, were all initiated by Xi. Therefore, at that time, people were afraid of him, and no one dared to withstand his sharpness. Hence, they called him 'Vajra King's Precious Sword,' or 'Lion Crouching on the Ground,' or 'Probing the Grass with a Pole,' such was his prestige and merit. At that time, the 'No-Ranked True Man' assisted Linji together with Xi. Many enlightened ones were intimate with the 'No-Ranked True Man,' but Linji knew it was a deception and said, 'What is the 'No-Ranked True Man'? Just a dried-up turd.' After that, scholars single-mindedly revered Xi. When Linji was about to pass away, he said to the assembly, 'After my passing, you must not extinguish my Correct Dharma Eye.' Sansheng said, 'How dare we extinguish it?' Linji said, 'If someone asks you in the future, 'What do you do?'' Sansheng quickly used Xi as the answer. Linji said, 'Who knows that my Correct Dharma Eye will be extinguished by this blind donkey?' When Linji passed away, Xi sighed with emotion, 'The sea of self-nature is my homeland, the Dharma realm is my universe, Vipashyin Buddha (name of a past Buddha) is my relative, I was recognized by Yao, and became famous by Xiang Yu, since I left'

俗歸釋。晚得臨濟全提大用之人云亡。吾已矣乎。后五百歲。必假吾以御葛藤。而出乎凡夫曰矣。遂不知終。既而果然泛泛者。皆竊王聲勢用事。其邪正真偽。竟莫之辨。獨汾陽偈曰。一喝分賓主。照用一時行。要會個中意。日午打三更。英靈衲子由是想見王之風乎焉。其府屬。曰賓曰主。曰照曰用。皆有功于宗門云。

贊曰。予于無盡藏。得異書焉。若世所謂金剛圈栗棘蒲木上座。及王之機緣。皆見其始末根緒。非若近世泛泛語之。而不雅馴。故特撰次之。然春秋左氏。談王道者也。至於神降於莘石。言于魏榆。猶詳著之。高僧贊寧增修僧傳。號稱閎覽博識。而王親見馬祖。陶鑄百丈。夾輔黃檗。而建立臨濟之宗。其全機大用。獨冠古今。光明碩大如此。而不見書于傳。豈寧輩蔽于俗學。違無盡藏。覓異書。不得王之始末乎。

代古塔主與洪覺范書

洪罪古禪師說法有三失。謂一句中具三玄。一玄中具三要。有玄有要。是臨濟所立。在百丈黃檗。名大機大用。在巖頭雪峰。名陷虎卻物。古以為從上佛祖法門。非臨濟所立。一失也。巴陵真得雲門之旨。凡語中有語。名死句。語中無語。為活句也。巴陵三語。謂之語。則無理。謂之非語。則赴來機活句也。古非毀之。二失也。兩種自己。世尊偈曰。

【現代漢語翻譯】現代漢語譯本：俗人歸向佛法。晚年得到臨濟（Linji，人名，禪宗大師）完全提倡大用的人去世了。我完了嗎？后五百年，一定藉助我來治理葛藤（Geteng，比喻糾纏不清的事務），從而超出凡夫俗子。於是就不知道最終結果。之後果然那些泛泛之輩，都竊取臨濟的聲勢來行事。他們的邪正真偽，竟然無法分辨。只有汾陽（Fenyang，地名，禪宗大師）的偈語說：『一喝分賓主，照用一時行。要會個中意，日午打三更。』英靈的僧人由此想見臨濟的風範啊。他的府屬，說的賓、主、照、用，都對宗門有功勞啊。

讚語說：我在無盡藏（Wujinzang，佛教用語，意為無盡的寶藏）中，得到奇異的書籍。像世人所說的金剛圈、栗棘蒲、木上座，以及臨濟的機緣，都看到它們的始末根緒。不像近世那些泛泛之語，而不文雅馴順。所以特地撰寫整理它。然而《春秋左氏傳》，是談論王道的書。至於神降臨在莘石，在魏榆說話，還詳細地記載它。高僧贊寧（Zanning，人名，宋代高僧），增修《僧傳》，號稱博覽廣識。而臨濟親眼見過馬祖（Mazu，人名，禪宗大師），陶冶百丈（Baizhang，人名，禪宗大師），輔佐黃檗（Huangbo，人名，禪宗大師），從而建立臨濟宗。他那完全的機用大用，獨冠古今。光明碩大如此，卻沒有記載在《僧傳》中。難道贊寧之輩被世俗學問所矇蔽，違背無盡藏，尋找奇異的書籍，而得不到臨濟的始末嗎？

代古塔主與洪覺范（Hongjuefan，人名，宋代僧人）的書信

洪覺范禪師說法有三個過失。說一句中具有三玄，一玄中具有三要。有玄有要，是臨濟所建立的。在百丈、黃檗那裡，叫做大機大用。在巖頭（Yantou，人名，禪宗大師）、雪峰（Xuefeng，人名，禪宗大師）那裡，叫做陷虎卻物。古塔主認為這是從上佛祖的法門，不是臨濟所建立的。這是一個過失。巴陵（Baling，地名，禪宗大師）真正得到了雲門（Yunmen，人名，禪宗大師）的宗旨。凡是話中有話，叫做死句。話中沒有話，叫做活句。巴陵的三句話，如果說是話，就沒有道理。如果說不是話，就應付不來機鋒活句。古塔主非議它。這是第二個過失。兩種自己，世尊（Shizun，對佛的尊稱）的偈語說：

【English Translation】 English version: Common people return to Buddhism. In his later years, the person who fully promoted the great function of Linji (Linji, a person's name, a Zen master) passed away. Am I finished? In the next five hundred years, I must be relied upon to manage Geteng (Geteng, a metaphor for entangled affairs), thereby surpassing ordinary people. So, one does not know the final result. Afterwards, those mediocre people steal Linji's momentum to act. Their right and wrong, truth and falsehood, cannot be distinguished. Only Fenyang's (Fenyang, a place name, a Zen master) verse says: 'One shout distinguishes guest and host, illumination and function proceed simultaneously. To understand the meaning within, strike the third watch at noon.' The heroic monks can imagine Linji's demeanor from this. His subordinates, speaking of guest, host, illumination, and function, all contribute to the Zen school.

The eulogy says: I obtained strange books in Wujinzang (Wujinzang, a Buddhist term, meaning endless treasure). Like the Vajra circle, chestnut thorn, wooden seat, and Linji's opportunities that people talk about, I see their beginning and end. Unlike the mediocre words of recent times, which are not elegant and docile. So, I specially wrote and organized it. However, the 'Zuo Zhuan of the Spring and Autumn Annals' is a book about kingship. As for the gods descending on the Xin stone and speaking in Weiyu, it is still recorded in detail. The eminent monk Zanning (Zanning, a person's name, a Song Dynasty eminent monk) expanded the 'Biographies of Eminent Monks', claiming to be knowledgeable and broad-minded. Linji personally saw Mazu (Mazu, a person's name, a Zen master), molded Baizhang (Baizhang, a person's name, a Zen master), and assisted Huangbo (Huangbo, a person's name, a Zen master), thereby establishing the Linji sect. His complete function and great function are unique in ancient and modern times. His light is so great, but it is not recorded in the 'Biographies of Eminent Monks'. Could it be that Zanning and his like are blinded by secular knowledge, violating Wujinzang, seeking strange books, and not obtaining Linji's beginning and end?

A letter from the ancient pagoda master to Hongjuefan (Hongjuefan, a person's name, a Song Dynasty monk)

Zen Master Hongjuefan's Dharma talk has three faults. Saying that one sentence contains three mysteries, and one mystery contains three essentials. Having mysteries and essentials is what Linji established. In Baizhang and Huangbo, it is called great function and great use. In Yantou (Yantou, a person's name, a Zen master) and Xuefeng (Xuefeng, a person's name, a Zen master), it is called trapping tigers and rejecting things. The ancient pagoda master believes that this is the Dharma gate of the Buddhas and ancestors from above, not established by Linji. This is one fault. Baling (Baling, a place name, a Zen master) truly obtained the purpose of Yunmen (Yunmen, a person's name, a Zen master). All words with words are called dead sentences. Words without words are called living sentences. Baling's three sentences, if they are said to be words, are unreasonable. If they are said not to be words, they cannot cope with the lively and sharp sentences. The ancient pagoda master criticized it. This is the second fault. Two kinds of self, the verse of the World Honored One (Shizun, a respectful title for the Buddha) says:

陀那微細識。習氣如暴流。真非真恐迷。我常不開演。以第八識為真。則慮迷無自性。非真則慮迷為斷滅。故曰。不開演立言之難也。古建立兩種自己。三失也。因代古書。以正洪之誤。

承古和南。上書覺范禪師足下。某老且憊。謬與傳燈之齒。側承足下瑰偉奇杰之風。未即摳衣。然伏膺徽聞。佇悅之勤。良益深矣。每謂。佛運濵茲叔世。釋德下衰。不有卓絕之士。興頹禦侮。障堤末流。則林間抱道之士。安能寂住無為。而不虞魔事哉。往見足下紀述林間錄。才運精緻。衍繹孰復。異不之排。怨不之誹。使古人殘膏剩馥。沾丐後來。自非閎覽洽聞。孰能爾耶。某頃隸進士。時頗知讀書。自以不至抵滯。及剔發遊方。密探佛祖之妙。則知所以履實踐真。緬悟前習。特塵垢秕糠耳。方刮摩剷除。若不暇豈復有意於人事哉。嘗聞足下有撰次僧傳之志。某喜為之折屐。蓋一代至教。所以震於天下者。由近古宗匠維持之力也。足下誠能手發其摳。使彼典刑事業。光明舄弈。傳之不腐。實莫大之幸。及足下完成的書。獲閱之。方一過目。爛然華麗。若云翔電發。遇之駭然。及再三伸捲。考覈事實。則知足下樹志淺矣。夫文所以紀實也。茍忽事實。而高下其心。唯騁歆艷之文。此楊子所謂。從而繡其盤悅。君子所以不取也。其裁

【現代漢語翻譯】現代漢語譯本：阿陀那（ātuónà，梵文āṭāna的音譯，意為『守護』）微細識（wēixìshì，指第八識阿賴耶識的更深層次，極其微細難知）。習氣（xíqì，指由行為、語言、思想等長期薰染而成的習慣勢力）如暴流（bàoliú，指猛烈的洪流）。真（zhēn，指真實）非真（fēizhēn，指不真實）恐怕迷惑（míhuò，指分辨不清）。我（指佛陀）常常不公開演說（bù gōngkāi yǎnshuō，指不直接闡述）。如果以第八識（dìbāshì，即阿賴耶識，儲存一切種子）為真（wéi zhēn，認為是真實不變的），那麼就會顧慮迷惑而無自性（wú zìxìng，沒有獨立不變的本體）。如果認為非真（fēizhēn，認為是不真實的），則顧慮迷惑會成為斷滅（duànmiè，徹底消失）。所以說，不公開演說是立言的難處啊。古人建立兩種自己（liǎngzhǒng zìjǐ，指兩種不同的自我認知），是三種過失（sānzhǒng guòshī，指由此產生的錯誤）。因為代替古書，以『正洪』（zhènghóng）為錯誤。

承蒙古人和南（chéngméng gǔrén hénán，謙辭，感謝古人的恩惠）。上書覺范禪師（juéfàn chánshī，人名）足下（zúxià，敬稱，對對方的尊稱）。我（mǒu，自稱）年老且疲憊（lǎo qiě bèibèi，年老體衰）。錯誤地列于傳燈（chuándēng，指傳承佛法）的行列。側面聽說您（zúxià，指覺范禪師）瑰麗奇偉傑出（guīlì qíwěi jiéchū，非常優秀）。還沒有來得及拜見（kōuyī，整理衣服，準備拜見），然而內心仰慕您的美名（fúyīng huīwén，真心佩服您的名聲），期待拜見的願望非常懇切。常常認為，佛運（fóyùn，佛教的命運）正處於末世（mòshì，佛教衰敗的時期），釋迦牟尼佛的德行（shìdé，佛教的道德）衰落。如果沒有卓越的人士（zhuójué zhīshì，傑出的人才）來振興衰敗（zhènxīng shuāibài，使衰落的事物重新興盛），抵禦外侮（dǐyù wàiwǔ，抵抗外來的侵略），阻止末流（zhǐzǔ mòliú，阻止不良的趨勢），那麼山林間抱道之士（bàodào zhīshì，堅守佛法的人），怎麼能夠安靜地居住（ānjìng dì jūzhù，平靜地生活）而沒有魔事的干擾呢？以前拜見您（zúxià，指覺范禪師）記錄的《林間錄》（línjiānlù，書名），才華運用精巧細緻（cáihuá yùnyòng jīngqiǎo xìzhì，文筆精妙）。演說推演詳盡周密（yǎnshuō tuīyǎn xiángjìn zhōumì，闡述得非常透徹）。不同的意見不加以排斥（bù zhī páichì，不排斥異議），怨恨不加以誹謗（bù zhī fěibàng，不誹謗他人）。使得古人殘餘的智慧（cángāo shèngfù，古人留下的精華），施捨給後人（zhāngài hòulái，幫助後人）。如果不是廣泛閱讀（hónglǎn，博覽群書），充分了解（qiàwén，對事物有深入的瞭解），誰能夠做到這樣呢？我（mǒu，自稱）以前參加進士考試（jìnshì kǎoshì，古代科舉考試），當時還算知道讀書（zhīdào dúshū，有一定的學識），自認為不會達到遲鈍停滯（chídùn tíngzhì，思維僵化）的地步。等到剃髮出家（tìfà chūjiā，成為僧人），秘密探求佛祖的奧妙（mìtàn fózǔ de àomiào，深入研究佛法），才知道以前所學習的（lǚshí jiànzhēn，實踐真理），只不過是塵垢秕糠（chéngòu bǐkāng，比喻無用的東西）。正在刮摩剷除（guāmó chǎnchú，比喻徹底清除），如果不是沒有時間（ruò bù xiá，非常忙碌），怎麼會有心思去關心人事呢？曾經聽說您（zúxià，指覺范禪師）有撰寫僧傳的志向（zhuànxiě sēngzhuàn de zhìxiàng，編寫僧人傳記的願望），我（mǒu，自稱）非常高興地為您折屐（zhéjī，表示讚賞和支援）。因為一代至高的教義（yīdài zhìgāo de jiàoyì，指佛教的最高教義），之所以能夠震動天下（zhèndòng tiānxià，影響深遠），是由於近代宗師（jìndài zōngshī，近代的佛教大師）維持的力量啊。您（zúxià，指覺范禪師）如果能夠親自發掘（shǒufā qí kōu，親自進行），使得那些典範的事業（diǎnxíng shìyè，具有典範意義的事業），光明閃耀（guāngmíng xìyì，非常輝煌），流傳下去而不腐朽（chuán zhī bù fǔxiǔ，永垂不朽），實在是莫大的幸運。等到您（zúxià，指覺范禪師）完完成的書稿（wánchéng shūgǎo，完成著作），有幸閱讀它（huò yuè zhī，有機會閱讀），剛一過目（yī guòmù，匆匆瀏覽），就覺得華麗無比（huálì wúbǐ，非常華麗），如同雲彩飛翔閃電發出（yúncai fēixiáng shǎndiàn fāchū，形容文采飛揚），遇到它感到震驚（gǎndào zhènjīng，感到驚訝）。等到再三展開書卷（zàisān shēnjuàn，反覆閱讀），考覈事實（kǎohé shìshí，驗證事實），才知道您（zúxià，指覺范禪師）樹立的志向太淺薄了。文章（wén，指文章）是用來記錄事實的（jìlù shìshí，記錄真實情況）。如果忽略事實（hūlüè shìshí，不重視事實），而高下其心（gāoxià qíxīn，隨意評價），只顧騁用華麗的文辭（chěngyòng huálì de wéncí，追求辭藻華麗），這就是楊雄（yángxióng，人名）所說的，『從而繡其盤悅』（cóngér xiù qí pán yuè，比喻追求外表的美麗），君子（jūnzǐ，指品德高尚的人）所不贊同的。至於裁...（cái...，未完待續）

【English Translation】 English version: The subtle consciousness of Ādāna (āṭāna, meaning 'protection' in Sanskrit). Habitual energies (xíqì) are like a violent torrent (bàoliú). Whether it is real (zhēn) or unreal (fēizhēn), there is fear of confusion (míhuò). I (referring to the Buddha) often do not openly expound (bù gōngkāi yǎnshuō). If the eighth consciousness (dìbāshì, the Ālaya consciousness, storing all seeds) is considered real (wéi zhēn), then there is concern that confusion will be without self-nature (wú zìxìng). If it is considered unreal (fēizhēn), then there is concern that confusion will lead to annihilation (duànmiè). Therefore, it is said that not openly expounding is the difficulty of establishing words. The ancients created two kinds of self (liǎngzhǒng zìjǐ), which are three faults (sānzhǒng guòshī). Because it replaces ancient books, '正洪' (zhènghóng) is a mistake.

Humbly, I, an old and weary one (lǎo qiě bèibèi), mistakenly placed among those who transmit the lamp (chuándēng), have heard of your (zúxià, a respectful term) magnificent and outstanding style. I have not yet had the chance to adjust my robes (kōuyī, preparing to pay respects), but I admire your reputation (fúyīng huīwén) and eagerly await the pleasure of meeting you. I often think that the fate of Buddhism (fóyùn) is now in the degenerate age (mòshì), and the virtue of Śākyamuni Buddha (shìdé) is declining. If there are no outstanding individuals (zhuójué zhīshì) to revive the decline (zhènxīng shuāibài), resist external insults (dǐyù wàiwǔ), and block the final currents (zhǐzǔ mòliú), how can those who embrace the Way in the forests (bàodào zhīshì) live quietly (ānjìng dì jūzhù) without fear of demonic affairs? I once saw your (zúxià) record of 'Linjian Lu' (línjiānlù), the talent used is exquisite and detailed (cáihuá yùnyòng jīngqiǎo xìzhì). The explanations are thorough and comprehensive (yǎnshuō tuīyǎn xiángjìn zhōumì). Differences are not rejected (bù zhī páichì), and grievances are not slandered (bù zhī fěibàng). It allows the remaining wisdom of the ancients (cángāo shèngfù) to be bestowed upon later generations (zhāngài hòulái). If one does not read widely (hónglǎn) and understand fully (qiàwén), who could do this? I (mǒu) once participated in the Jinshi examination (jìnshì kǎoshì), and at that time, I knew how to read (zhīdào dúshū). I did not think I would become dull and stagnant (chídùn tíngzhì). When I shaved my head and became a monk (tìfà chūjiā), I secretly sought the mysteries of the Buddhas and Patriarchs (mìtàn fózǔ de àomiào). Then I knew that what I had learned before (lǚshí jiànzhēn) was just dust and chaff (chéngòu bǐkāng). I am now scraping and removing it (guāmó chǎnchú). If I were not so busy (ruò bù xiá), how could I have the mind to care about human affairs? I once heard that you (zúxià) have the ambition to compile a biography of monks (zhuànxiě sēngzhuàn de zhìxiàng). I (mǒu) am very happy to break my clogs for you (zhéjī, expressing appreciation and support). Because the supreme teachings of an era (yīdài zhìgāo de jiàoyì) can shake the world (zhèndòng tiānxià) because of the strength of the modern masters (jìndài zōngshī). If you (zúxià) can personally excavate (shǒufā qí kōu), making those exemplary deeds (diǎnxíng shìyè) shine brightly (guāngmíng xìyì) and be passed down without decay (chuán zhī bù fǔxiǔ), it would be a great fortune. When you (zúxià) completed the manuscript (wánchéng shūgǎo), I had the opportunity to read it (huò yuè zhī). At first glance (yī guòmù), it was magnificent (huálì wúbǐ), like clouds flying and lightning flashing (yúncai fēixiáng shǎndiàn fāchū), and I was shocked (gǎndào zhènjīng). After reading it repeatedly (zàisān shēnjuàn) and examining the facts (kǎohé shìshí), I realized that your (zúxià) ambition was too shallow. Writing (wén) is for recording facts (jìlù shìshí). If you ignore the facts (hūlüè shìshí) and arbitrarily evaluate them (gāoxià qíxīn), only pursuing ornate language (chěngyòng huálì de wéncí), this is what Yang Xiong (yángxióng) called 'embroidering the plate for pleasure' (cóngér xiù qí pán yuè), which gentlemen (jūnzǐ) do not approve of. As for the judgment...(cái...)

剸八十一人。諒希九九之數。亦吾宗偉人能事。備於此矣。若某無似之跡。棄之可也。特蒙記著。而罪以說法之失者三。其一曰。判三玄三要。為玄妙三句。其二曰。罪巳陵語。不識活句。其三曰。開兩種自己。不知聖人立言之難。誠足下明鑑若此。然某說法。絕不喜人傳之。往往誤為靈源禪師見賞。以謂有補於學者。不意返獲罪于足下。且靈源蓋宗門一代典刑。足下既以某說法有過。能不波及靈源乎。孔子曰。是而可忍。孰不可忍。請試辨之。夫開三玄者。蓋一期善巧方便。簡別機緣。以啟大道之深致。非私設偏見。而茍異於佛祖也。固嘗謂。三玄法門。是佛祖正見。雖臨濟獨標三玄。以立宗旨。蓋亦同歸佛祖之極。豈別私有一法附耳而密傳。若果私有。則為纖兒佞夫。獻奸納賄。而私取之矣。曷得為天下公傳之大道乎。是之臨濟之道。即佛祖之道。佛祖之道。即天下之大道也。且分三玄。而三要不分者。蓋玄既分。則要在其中矣。汾陽偈云。三玄三要事難分。誠使不分。則不應言難。既曰難分。則是可分。而但難之之謂也。今予分難分之法。以激學者專門黨宗之弊。直指妙悟為極則。於何而不可乎。足下謂。三玄在百丈黃檗。但名大機大用。在雪峯巖頭。則名陷虎之機。某謂。三玄是佛祖正見。然則古今稱謂雖異

。其實則一也。某與足下之論。殆冥合矣。何必以人情相訾乎。復謂。愚以氣概人。則毀教乘。以為知見。及自宗不通。則又引知見以為證。噫斯言過矣。夫具眼宗師。道性如故。法性亦如。法性如故。豈有聽說自他之異。要在臨機。抑揚縱奪。為人去釘楔。脫籠頭而已。此從上宗門說法之儀式也。奈何謂之以氣概人乎。足下為書。必欲扶持宗教。既有是志。而不探佛祖之心。則雖舞等奮辭。愈疏脫矣。然則開三玄之失非也。罪巴陵語不識活句者。此足下讀愚書未審耳。夫巴陵親見雲門者也。方雲門在世。氣宇如王。其肯以語句為事。嘗曰。此事若在言句上。三藏十二分教。豈是無言句。奈何巴陵未旋踵。而違戾師教。矜能暴美。求信於人。以謂將三轉語。足以報答雲門。更不為其作忌。予故鄙其自屈宗風。以為語句。便後世泛爾之徒。矜馳言語。喪失道源。自巴陵始也。又曷嘗謂。其語非活句乎。蒙示教曰。有問。提婆宗。答曰。外道。是可以鑒作死語。然則僧問德山。如何是佛。山云。佛是西天老比丘。亦應鑒作死句也。夫豈然哉。宗師臨機大用。要在悟物而已。詎若搜章摘句之學。以工拙較耶。果以工為活句。拙為死句。則鳥窠吹布毛。亦拙矣。侍者何由悟去哉。承論巴陵三語曰。謂之語則無理。謂之非語則赴

{ "translations": [ "現代漢語譯本：", "實際上，道理只有一個。我與您的討論，幾乎完全一致。何必用人情來互相指責呢？您又說，我憑藉意氣來評判人，就會毀壞佛教的教義，把自己的見解當作真知灼見，並且因為自己宗派不通達，就引用知見來作為證據。唉，這話就過分了。具有慧眼的宗師，其道性始終如一，法性也始終如一。法性始終如一，哪裡會有聽聞他人之說與自己之說的不同呢？關鍵在於臨機應變，或揚或抑，或縱或奪，為他人去除釘子和木楔，解脫束縛。這是歷代宗門說法的方式。怎麼能說我是憑藉意氣來評判人呢？您寫信，一定是想扶持佛教的教義。既然有這樣的志向，卻不探求佛祖的本心，那麼即使您極力辯解，也只會越來越疏遠正道。如此說來，批評開三玄的過失是錯誤的，指責巴陵的語句不認識活句也是錯誤的。這是因為您讀我的書沒有仔細審察啊。巴陵是親自見過雲門（Yunmen，禪宗大師）的人。當雲門在世時，氣度如王者一般，他怎麼會把語句當作重要的事情呢？他曾經說過：『這件事如果在言語語句上，那麼三藏十二分教（Tripitaka，佛教經典的總稱），難道沒有言語語句嗎？』可是巴陵沒有過多久，就違背了師父的教誨，炫耀自己的才能，求取他人的信任，認為用三轉語（Three Turnings of the Dharma Wheel，佛陀的三次說法）就足以報答雲門。更不為雲門做忌日祭祀。所以我鄙視他自己貶低宗風，把宗風當作語句，讓後世那些泛泛之輩，競相追逐言語，喪失了道源，而這一切就是從巴陵開始的。我又何曾說過他的語句不是活句呢？您在信中教導我說：『有人問，什麼是提婆宗（Deva Sect，古印度的一個宗派）？回答說，是外道。』這可以作為死語的鑑戒。那麼，僧人問德山（Deshan，唐代禪宗大師），什麼是佛？德山回答說：『佛是西天老比丘（Old Bhiksu of the Western Heaven，指釋迦牟尼佛）。』也應該被鑑戒為死句嗎？哪裡是這樣呢？宗師臨機應變的大用，關鍵在於領悟事物的本質，哪裡像那些搜章摘句的學問，用技巧的巧妙與笨拙來比較呢？如果認為巧妙的就是活句，笨拙的就是死句，那麼鳥窠禪師（Bird's Nest Zen Master，唐代禪僧）吹布毛（Blowing fluff from his robe，一個著名的禪宗公案）的舉動，也很笨拙了。侍者怎麼能夠因此而悟道呢？您評論巴陵的三句話說：『說是語句，則沒有道理；說不是語句，則又落入...』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version:", "In reality, the principle is one and the same. My discussion with you almost perfectly aligns. Why must we criticize each other based on human emotions? Furthermore, you say that I judge people based on temperament, which would destroy the Buddhist teachings, taking my own views as true knowledge, and because my own sect is not understood, I cite these views as evidence. Alas, these words are excessive. A master with discerning eyes, their nature of the Way remains as it is, and the nature of Dharma also remains as it is. If the nature of Dharma remains as it is, how can there be a difference between hearing others' words and one's own? The key lies in responding to the situation, either praising or suppressing, either allowing or seizing, to remove nails and wedges for others, and to free them from bondage. This is the manner in which the ancestral school has taught the Dharma. How can you say that I judge people based on temperament? You write letters, surely wanting to support the Buddhist teachings. Since you have such an aspiration, yet you do not seek the mind of the Buddha and the patriarchs, then even if you exert yourself in eloquent arguments, you will only become more distant from the true path. Therefore, criticizing the faults of 'Opening the Three Mysteries' is wrong, and accusing Baling of not recognizing 'living phrases' is also wrong. This is because you have not carefully examined my writings. Baling was someone who personally saw Yunmen (Zen master). When Yunmen was alive, his demeanor was like that of a king. How could he regard phrases as important matters? He once said, 'If this matter lies in words and phrases, then are the Tripitaka (the collection of Buddhist scriptures) lacking in words and phrases?' Yet Baling, not long after, violated his teacher's teachings, flaunting his abilities, seeking trust from others, thinking that using the 'Three Turnings of the Dharma Wheel' was enough to repay Yunmen. He did not even hold memorial services for Yunmen. Therefore, I despise him for demeaning the style of the school, treating it as mere phrases, allowing future mediocre people to chase after words, losing the source of the Way, and all of this began with Baling. And how have I ever said that his phrases are not 'living phrases'? You instructed me in your letter, saying, 'If someone asks, what is the Deva Sect (an ancient Indian sect)? The answer is, it is an external path.' This can serve as a warning against 'dead phrases.' Then, if a monk asks Deshan (Tang Dynasty Zen master), what is the Buddha? Deshan answers, 'The Buddha is the Old Bhiksu of the Western Heaven (referring to Shakyamuni Buddha).' Should this also be warned against as a 'dead phrase'? How can that be? The great function of a master in responding to the situation lies in understanding the essence of things, not like the learning of searching for chapters and extracting sentences, comparing skillfulness and clumsiness. If skillful is considered a 'living phrase' and clumsy is considered a 'dead phrase,' then the action of Zen Master Bird's Nest (Tang Dynasty Zen monk) blowing fluff from his robe (a famous Zen koan) is also clumsy. How could the attendant have attained enlightenment because of it? You commented on Baling's three phrases, saying, 'If they are called phrases, then there is no reason; if they are not called phrases, then they fall into...'" ] }

來機活句也。嗚呼此失之遠矣。夫死句活句。雖分語中有語語中無語之異。然在真實人分上。棒喝譏呵。戲笑怒罵。以至風聲雨滴。朝明夕昏。無非活句也。豈唯玄言妙句而已哉。必如足下。以無理而赴來機。為活句。標為宗門絕唱。則從上宗師答話。俱無準的。第臨時亂道。使人謂之。語則無理。謂之非語。則赴來機含胡模棱而已。於戲其以宗門事。當兒戲乎。且吾教經論。大義粲然。史氏猶以為華人好譎者。攘莊列之語。佐其高層累駕。騰直出其表而不信。況足下自判宗門旨趣如此。使彼見之。能不重增輕薄。足下略不念此何耶。然則予所以罪巴陵者。以其炫語句慢師資。而昧大體也。足下則愛珊瑚枝枝撐著月之句。夫罪昧大體。而矯弊公論也。泥好句而斥公論。天下其以為當乎。然則不識活句之失非也。開兩種自己。不知聖人立言之難者。某所以開之之意。于答施秘丞二篇中。備言之矣。蓋稟佛祖懿範。為末代學者。明示根本。使舍日用光影。直了空劫已前本來自己也。由今時多以機辯玄妙為極則。故說二種。以驗淺深。然如來以三身設化儀。少林以皮髓別親疏。洞山以偏正立宗旨。至於馬鳴。則以一心開真如生滅二門。予故駕此之說。以救末代學者棄本之弊。非不知聖人立言之難也。足下所舉首楞嚴偈。蓋解

深密經偈耳。且教乘五時之異。學者不得不明。如深密經。即第三時教。說不空不有。破第二時之空教也。若首楞嚴。即第五時說了義教。當是時大機可發。故為阿難。開示成佛法門。其曰真非真恐迷。我常不開演者。蓋聖人重舉解深密經。以謂往昔根未熟時。常不開演。非謂說首楞嚴時也。足下不究前後五時之異。妄謂聖人恐懼立言之難。且世尊曰。我為法王。於法自在。詎有自在法王。不敢決斷真妄。椰榆其事。首鼠兩端。而貽惑後人乎。又諸經標列法門。千修萬件。曷嘗以之為難。而置不辨耶。承高論曰。以第八識言。其為真耶。則慮無自性。言其非真耶。則慮迷為斷滅。故曰。我常不開演。噫予每讀至此。未嘗不廢卷而痛惜也。何則。世尊云。性識真空。性空真識。清凈本然。周遍法界。湛然常住。足下則謂。聖人亦不敢以為真。又不敢以為非真。使世尊果顢頇如此。則三界群生。安所歸仰乎。足下平生蹈偽。至此敗靈盡矣。夫首楞嚴者。決定直指一心本來是佛。不同他教。足下又謂。二種錯亂修習。亦不敢間隔其辭。盧於一法中生二解。然世尊非懷多慮者也。經云。如我按指。海印發光。汝暫舉心。塵勞先起。是則聖人種智妙圓無施而不妙慮也者。即眾生攀緣妄心也。予稟種智說法。足下一以妄慮沮毀之。

【現代漢語翻譯】現代漢語譯本：這是關於《深密經》的偈頌，並且教法有五時的不同，學習者不能不明白。比如《深密經》，就是第三時教法，說非空非有，破斥第二時教法的空。如果說《首楞嚴經》，就是第五時說了義教法。當這個時候，大的根器可以啓發，所以為阿難（Ananda，佛陀的十大弟子之一）開示成佛的法門。其中說『真非真恐迷，我常不開演』，大概是聖人再次提起《解深密經》，認為往昔根器未成熟時，常常不開演，不是說講《首楞嚴經》的時候。您不研究前後五時的不同，妄自認為聖人恐懼立言的困難。而且世尊說：『我為法王，於法自在。』哪裡有自在的法王，不敢決斷真妄，像椰榆一樣含糊其事，首鼠兩端，而給後人留下疑惑呢？又各經標列法門，千修萬件，何曾因為困難而不辨明呢？承蒙您的見解說：以第八識（Alaya-vijñana，阿賴耶識，又稱藏識）來說，如果說是真，就擔心沒有自性；如果說不是真，就擔心迷惑于斷滅。所以說：『我常不開演。』唉！我每次讀到這裡，沒有不放下書卷而痛惜的。為什麼呢？世尊說：『性識真空，性空真識，清凈本然，周遍法界，湛然常住。』您卻說，聖人也不敢認為是真，又不敢認為不是真。如果世尊真的如此糊塗，那麼三界群生，依靠什麼呢？您平生習慣於虛偽，到這裡就徹底失敗了。所謂《首楞嚴經》，是決定直指一心本來是佛，不同於其他教法。您又說，兩種錯亂修習，也不敢間隔其辭。在一個法中產生兩種理解。然而世尊不是懷有多慮的人。經中說：『如我按指，海印發光，汝暫舉心，塵勞先起。』這就是聖人的種智（Buddha-jnana，佛陀的智慧）妙圓，沒有施展不開的。所謂『妙慮』，就是眾生攀緣的妄心。我稟承種智說法，您卻用妄慮來阻撓毀壞。

【English Translation】 English version: These are verses from the Samdhinirmocana Sutra (Deep Secret Sutra), and the five periods of the Buddha's teachings must be understood by scholars. For example, the Samdhinirmocana Sutra is the teaching of the third period, which speaks of neither emptiness nor existence, refuting the emptiness taught in the second period. If we speak of the Surangama Sutra, it is the definitive teaching of the fifth period. At that time, great potential can be awakened, so the Dharma door to Buddhahood is revealed to Ananda (one of the ten great disciples of the Buddha). The statement 'If it is true or not true, there is fear of confusion, I often do not expound' probably refers to the Sage mentioning the Samdhinirmocana Sutra again, believing that in the past, when the capacity was not mature, he often did not expound it, not that he did not expound it when speaking of the Surangama Sutra. You do not study the differences between the five periods, and presumptuously believe that the Sage feared the difficulty of establishing words. Moreover, the World Honored One said: 'I am the Dharma King, free in the Dharma.' How can there be a Dharma King who is free, yet dares not decide between truth and falsehood, being as ambiguous as a coconut palm, hesitant, and leaving doubts for later generations? Furthermore, the sutras list Dharma doors, thousands of practices, but have they ever been left unclarified because of difficulty? I understand your view that, in terms of the eighth consciousness (Alaya-vijñana, storehouse consciousness), if it is said to be true, there is concern that it has no self-nature; if it is said to be not true, there is concern that it will be mistaken for annihilation. Therefore, it is said: 'I often do not expound.' Alas! Every time I read this, I cannot help but put down the book and feel regret. Why? The World Honored One said: 'The nature of consciousness is empty, the nature of emptiness is true consciousness, pure and originally so, pervading the Dharma realm, clear and constantly abiding.' You say that the Sage also dares not consider it true, nor dares to consider it not true. If the World Honored One were truly so muddled, then what would the beings of the three realms rely on? Your lifelong habit of hypocrisy has completely failed here. The Surangama Sutra is a decisive direct pointing to the mind, which is originally Buddha, unlike other teachings. You also say that you dare not separate the words of two kinds of confused practices. Two understandings arise from one Dharma. However, the World Honored One is not one who harbors many worries. The sutra says: 'As I press my finger, the sea-seal reflects light; if you momentarily raise your mind, the dust and toil arise first.' This is the Sage's Buddha-jnana (Buddha's wisdom) being wonderfully complete, with nothing that cannot be applied. The so-called 'wonderful consideration' is the clinging and deluded mind of sentient beings. I rely on Buddha-jnana to speak the Dharma, but you obstruct and destroy it with deluded thoughts.

及引經。又非允當。然則不知聖人立言之失。非也。夫言跡之興。異端所由生。自非明哲稟正義辭而辟之。則生生趨競。而宗涂替矣。予聞之。昔吾宗盛時。人人以道德實行。光明於世。未始貴于立言。及德之衰。於是始立僧傳。今足下復出新意。跡讚辭。行褒貶。是為作者職也。於何不探春秋之旨乎。春秋正一王之法。以權輔用。以誠斷禮。以忠道原情。從宜救亂。因時黜陟。此其大略也。某開二種自己憲章佛祖懿範。俾學者黜玄解而究本。所謂以權輔用者也。譏巴陵溥師。資珍語句。所謂以誠斷禮者也。分三玄啟大道深致而矯弊。所謂從宜救亂。因時黜陟者也。凡此蓋乃心弘道。以敦出家大節。足下一切毀之則失。所謂以忠道原情者也。凡足下之書。既謬聖人道。又乖世典。安狂行褒貶乎。至於詆訾照覺不取死心。亦失體之甚。雖陳壽求采。班固受金。亦不爾也。自述寶鏡三昧。則託言朱世英。得於老僧。自解法華。輔成寶鏡之辭。置之九峰傳。則曰。石碑斷壞。有木碑。書其略如此。噫茲可與閤眼拏金。而謂市人不見者。並按也。夫寶鏡三昧。洞山雖云受之云巖。蓋驗人親切之旨。未應作為文具而傳之也。又佛祖之法。等心普施。雖異類不間。詎有同門學者竊聽之。而咒令倒痾賢聖之心。果匾曲爾乎。又其辭曰

。重離六交。偏正回互。疊而為三。變盡為五。夫洞山傳達磨宗旨者也。重離卦則伏羲文王之書(果若此言。則是洞山□□林宗旨。而傳伏羲文王之書。依彷離卦而建立五位。然洞山大宗師也。肯爾哉)。足下公然鑿空締立。而誣岡之。其罪宜何誅焉。大抵事有昧於實。害於教。人雖不我以。其如神明何。足下譏揣古人。固不少矣。返更冒榮致譴。昔許敬宗面與修晉史。晚陷佞臣之名。後世遂以晉史。非出正人之手。而弗重切。幸懲艾前失。深探道源。履以中正。然後從容致思揖讓鉤深。著為法度之典。貽之後世。規得失。定正邪。而斷以列聖大中之道。使萬古莫敢擬議。若達磨辨六宗。則予亦甘心受誅于足下。夫何言哉。既不能爾。予是以強顏一起。與足下審訂偽妄。使吾門來者。無蹈足下之覆車。亦某終始盡忠于佛。而行傳道辟邪之志氣也。干冒慈嚴。伏幸恕罪。不宣。

僧寶正續傳卷第七

【現代漢語翻譯】現代漢語譯本：重離六爻交錯，偏正相互迴環，重疊而成三種變化，最終窮盡為五種。洞山（Dòngshān）是傳達達磨（Dámó）宗旨的人。重離卦則是伏羲（Fúxī）、文王（Wénwáng）的書籍（如果真是這樣說，那麼洞山[此處原文有缺損]的宗旨，卻是傳伏羲、文王的書籍，依照離卦而建立五位。然而洞山是大宗師啊，肯這樣嗎？）。您公然憑空捏造，並以此來誣衊洞山，這罪過應該如何懲罰呢？大抵事情如果昧於事實，就會危害佛教。即使人們不責備我，又怎麼能瞞過神明呢？您譏諷揣測古人，實在不少了。反而更加冒昧地追求虛榮，招致譴責。過去許敬宗（Xǔ Jìngzōng）當面參與修訂《晉史》，晚年卻陷入佞臣的名聲，後世因此認為《晉史》不是出自正人君子之手，而不重視它。希望您能吸取之前的教訓，深入探究道的根源，以中正之道行事，然後從容地思考，謙讓地深入挖掘，著述成為可以作為法度的經典，留給後世，以此來規範得失，判定正邪，並以歷代聖人的大中之道來決斷，使萬世都不敢妄加議論。如果達磨（Dámó）能夠辨明六宗，那麼我也甘心接受您的懲罰。既然不能這樣，所以我才勉強起身，與您審訂辨正這些虛偽荒謬的言論，使我們門下後來的人，不要重蹈您的覆轍。這也是我始終盡忠于佛，而行傳道辟邪的志向。冒犯了您的慈悲和威嚴，希望您能恕罪。不再多說了。《僧寶正續傳》卷第七

【English Translation】 English version: The six lines of the double-Li hexagram intersect, with the partial and the correct mutually revolving, overlapping to form three variations, ultimately exhausting into five. Dòngshān (洞山, a Chan Buddhist teacher) is the one who transmits the teachings of Dámó (達磨, Bodhidharma). The double-Li hexagram is from the books of Fúxī (伏羲, a legendary Chinese ruler) and Wénwáng (文王, King Wen of Zhou) (If this is truly the case, then Dòngshān's [text missing] teachings are transmitting the books of Fúxī and Wénwáng, establishing the Five Ranks based on the Li hexagram. However, Dòngshān is a great master, would he do such a thing?). You openly fabricate out of thin air and use this to slander Dòngshān. What punishment should be given for this crime? Generally, if things are obscured from the truth, they will harm the teachings. Even if people do not blame me, how can we deceive the gods? You have criticized and speculated about the ancients quite a bit. Instead, you presumptuously seek glory and invite condemnation. In the past, Xǔ Jìngzōng (許敬宗, a Tang dynasty official) participated in the revision of the History of Jin in person, but later fell into the reputation of a treacherous minister. Later generations therefore believed that the History of Jin was not written by a righteous person and did not value it. I hope you can learn from your previous mistakes, deeply explore the source of the Dao, act with impartiality and righteousness, and then calmly contemplate, humbly delve deeply, and write classics that can serve as laws, leaving them to future generations, so as to regulate gains and losses, determine right and wrong, and judge with the great central way of the past sages, so that all ages will not dare to speculate. If Dámó (達磨, Bodhidharma) can distinguish the six schools, then I will willingly accept your punishment. Since you cannot do this, I reluctantly rise up to examine and correct these false and absurd statements with you, so that those who come after us will not repeat your mistakes. This is also my aspiration to be always loyal to the Buddha and to spread the Dharma and ward off evil. I have offended your compassion and majesty, and I hope you will forgive me. I will say no more. Continuation of Biographies of Eminent Monks, Volume 7