X79n1562_南宋元明禪林僧寶傳
卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
No. 1562-A 南宋元明僧寶傳序
有傳教則必有傳人。有傳人尤必有傳書。蓋教者道之所由行也。人者教之所由興也。書者前人之所由□□。□□□所由鏡也。是以大道彌淪。□□□。□□得一二人焉。為之眼目。猶貧□□□。□客衣珠。亦終於迷惘而已。茍得其□□。然承當大事。而幻軀易盡。實行就湮。如優曇千年一現。后此何由踵□。所以儒者勒之。傳志論贊。以垂來茲。其書傳則其人傳。其人傳則其教始傳也。大慈之入震旦也。雖云教外別傳不立文字。然而列祖相承。諸宗嗣起。其入道之機緣。登壇之提唱。與涅槃之證據。至今猶若目睹此。覺范僧寶一編。與大川會元。同爲梵林之龜鑑也。自是以降數百年來。音徽漸邈。幻𦨱融大師者。為天童密雲和尚之孫。弘覺禪師之嗣。志趨剛果。機用弘通。建光明無畏之幢。紫籜之屨常盈。瑞雲之竿復豎。予時避亂緱城。特謁老人山中。昕夕咨益。備悉婆心。雖經臣之見智海猶多未解。而死心之於山谷。則真第一相為矣。因得披讀所續南宋元明僧寶傳。旨深義朗。詞博論該。昔范蔚宗謂。遷文直而事核。固文贍而事詳。舉而似之。洪公之後有融翁。殆即子長之後有孟堅。與
【現代漢語翻譯】 現代漢語譯本 《新續藏》第79冊 No. 1562 《南宋元明禪林僧寶傳》
No. 1562-A 《南宋元明僧寶傳序》
有傳教，則必有傳人。有傳人，尤其必有傳書。因為教是道所執行的途徑，人是教得以興盛的原因，書是前人得以……（原文缺失）……後人得以借鑑的鏡子。因此，大道雖然瀰漫流傳，……（原文缺失）……，但能得到一兩個人，作為道的眼目。猶如貧窮的人……（原文缺失）……，把寶珠藏在衣服里，最終還是迷惘。如果能得到……（原文缺失），然後承擔大事，但幻化的軀體容易消逝，實際的修行也容易被埋沒，就像優曇花千年才出現一次，此後又如何傚法？所以儒者將他們的事蹟記錄下來，撰寫傳記、志書、評論和讚頌，以流傳後世。書得以流傳，那麼人也就得以流傳；人得以流傳，那麼教才得以開始流傳。大慈傳入震旦（中國的古稱）時，雖然說是教外別傳，不立文字，然而歷代祖師相承，各個宗派興起，他們入道的機緣，登壇的提倡，以及涅槃的證據，至今仍然歷歷在目。覺范僧寶所編纂的這部書，與大川會元，同爲佛門的借鑑。自那以後數百年，音訊逐漸渺茫。幻𦨱融大師，是天童密雲和尚的孫子，弘覺禪師的嗣法弟子，志向剛強果決，機鋒運用弘大通達。他建立了光明無畏的法幢，前來拜訪的人絡繹不絕，像紫色的竹筍一樣，瑞雲的旗桿再次豎立起來。我當時爲了躲避戰亂，住在緱城，特地到山中拜訪這位老人，早晚向他請教，詳細瞭解他的苦心。雖然以我的見識，對於禪海還有很多不理解的地方，但是死心禪師對於黃山谷（黃庭堅）的推崇，確實是第一等的。因此得以拜讀他所續寫的《南宋元明僧寶傳》，旨意深刻，義理明朗，文辭淵博，論述周詳。過去范蔚宗評價司馬遷的文章，說他『遷文直而事核』，評價班固的文章，說他『固文贍而事詳』。拿他們來類比，洪公之後有融翁，大概就像司馬遷之後有班固一樣。
【English Translation】 English version The 79th Volume of the Newly Continued Tripitaka, No. 1562, Biographies of Eminent Monks in Chan Lineage during the Southern Song, Yuan, and Ming Dynasties
No. 1562-A Preface to the Biographies of Eminent Monks during the Southern Song, Yuan, and Ming Dynasties
Where there is the transmission of teachings, there must be those who transmit them. And where there are those who transmit them, there must especially be books that transmit them. For teachings are the means by which the Dao is practiced, people are the reason why teachings flourish, and books are the mirrors by which predecessors are…(original text missing)…and successors can learn. Therefore, although the Great Dao pervades and flows, …(original text missing)…, it is only possible to find one or two people to serve as the eyes and ears of the Dao. It is like a poor person…(original text missing)…hiding a jewel in their clothes, only to remain confused in the end. If one can obtain…(original text missing)…, and then undertake great matters, the illusory body is easily exhausted, and actual practice is easily buried. It is like the Udumbara flower that appears only once in a thousand years; how can one emulate it thereafter? Therefore, Confucian scholars record their deeds, writing biographies, chronicles, commentaries, and eulogies to pass them down to posterity. If the books are transmitted, then the people are transmitted; if the people are transmitted, then the teachings begin to be transmitted. When Great Compassion entered Zhendan (ancient name for China), although it was said to be a special transmission outside the teachings, not establishing words, the successive generations of patriarchs inherited the teachings, and various schools arose. Their opportunities for entering the Dao, their exhortations from the altar, and the evidence of their Nirvana are still vivid today. The compilation by Juefan Sengbao, along with the Dachuan Huiyuan, serve as models for the Buddhist community. Since then, for hundreds of years, the news has gradually faded away. Master Huanzhen Rong, is the grandson of Abbot Miyun of Tiantong Monastery and the Dharma heir of Chan Master Hongjue, his aspiration is firm and resolute, and his use of skillful means is vast and unobstructed. He established the banner of light and fearlessness, and those who came to visit were endless, like purple bamboo shoots, and the pole of auspicious clouds was erected again. At that time, I was living in Goucheng to escape the war, and I made a special trip to the mountains to visit this old man, consulting him morning and night, and learning about his compassionate heart in detail. Although with my knowledge, there are still many things I do not understand about the sea of Chan, the admiration of Chan Master Sixin for Huang Shangu (Huang Tingjian) is indeed first-rate. Therefore, I was able to read the Biographies of Eminent Monks during the Southern Song and Yuan Dynasties that he continued to write, the meaning is profound, the principles are clear, the words are extensive, and the arguments are thorough. In the past, Fan Weizong evaluated Sima Qian's articles, saying that 'Qian's writing is straightforward and the facts are accurate,' and evaluated Ban Gu's articles, saying that 'Gu's writing is rich and the facts are detailed.' Using them as analogies, after Hong Gong there is Rong Weng, probably like Ban Gu after Sima Qian.
末季烏藤白拂。濫觴已極。塔銘行實。稱述過情。乃前傳所編。僅八十一人。續傳亦不逾九十七人。誠慎之也。使諸方有所徴信不浮。則懸帝網之珠。光光互映。割師子之乳。滴滴皆真。紹往開來。祖𦦨重輝。豈獨如遷固之以史才見長哉。聞丁未秋。紫籜一炬老人。寢室獨存。傳稿亦飛入竹林獲兔。信乎。弘教苦心。為龍天八部護持。而其人其書之傳。固當無盡時矣。謹盥手為之序。
康熙丁巳孟秋望日。佛弟子閩莆林友王和南題于瑞雲之禪月峰。
No. 1562-B 南宋元明僧寶傳序
人以文傳。文以時貴。其時為人不可忽之時。其文為時不可少之書。廣潤幻𦨱禪師。常續南宋元明僧寶一傳。是矣。予因受政緱城間。嘗私取而觀之。其書時之法。以宋室南遷。禪林剎竿亦俱南指。初政和間。有國者崇道而抑佛。自稱道君皇帝。以天下僧流。蓄髮加冠。號為德士。居道之右。及道君蒙塵佛。教復遭北金兀朮魔滅。凡在北叢林。無不穢辱焉。然幸禪宗知識。早圖南隱者。若不聞也。斯傳始自建炎丁未。歷畢宋世。應元主運而再興。又畢元順遜代。明之高帝成祖。昌隆法域。而沿流不止。于順治丁亥。共五百二十一年。非人之不可忽時乎。書人之法。始是佛燈珣。蓋珣入寂于南宋之初。乃至虎丘
【現代漢語翻譯】 現代漢語譯本：
末季烏藤白拂（一種拂塵）。濫觴已極（指流傳已久）。塔銘行實（記錄僧人功德的碑文），稱述過情（讚美之詞溢於言表）。乃前傳所編，僅八十一人。續傳亦不逾九十七人。誠慎之也。使諸方有所徴信不浮（使各方有所依據，不至於虛浮），則懸帝網之珠（比喻佛法如帝釋天宮殿上的珠網），光光互映（互相輝映）。割師子之乳（比喻佛法精純），滴滴皆真（每一滴都是真實的）。紹往開來（繼承過去，開創未來），祖𦦨重輝（祖庭重新煥發光彩）。豈獨如遷固之以史才見長哉（難道僅僅像司馬遷和班固那樣以史才著稱嗎）？聞丁未秋，紫籜一炬老人（指僧人法號），寢室獨存。傳稿亦飛入竹林獲兔（比喻意外獲得）。信乎，弘教苦心（弘揚佛法的苦心），為龍天八部護持（受到天龍八部的護持）。而其人其書之傳，固當無盡時矣（那麼這個人和這本書的流傳，自然應當是無止境的）。謹盥手為之序（恭敬地洗手為此作序）。
康熙丁巳孟秋望日。佛弟子閩莆林友王和南題于瑞雲之禪月峰。
No. 1562-B 南宋元明僧寶傳序
人以文傳（人因文章而流傳），文以時貴（文章因時代而顯貴）。其時為人不可忽之時（這個時代是人們不可忽視的時代），其文為時不可少之書（這篇文章是這個時代不可缺少的書）。廣潤幻𦨱禪師，常續南宋元明僧寶一傳。是矣（是正確的）。予因受政緱城間（我因為在緱城任職期間），嘗私取而觀之（曾經私下取來閱讀）。其書時之法（這本書記錄時代的方法），以宋室南遷（以宋朝南遷為標誌），禪林剎竿亦俱南指（禪林的旗幟也一同南移）。初政和間（最初在政和年間），有國者崇道而抑佛（當權者崇尚道教而抑制佛教），自稱道君皇帝（自稱為道君皇帝）。以天下僧流，蓄髮加冠（讓天下的僧人蓄髮戴冠），號為德士（稱為德士）。居道之右（地位在道士之上）。及道君蒙塵（等到道君皇帝遭遇變故），佛教復遭北金兀朮魔滅（佛教又遭到北方金兀朮的摧殘）。凡在北叢林，無不穢辱焉（凡是在北方的叢林，沒有不遭受污辱的）。然幸禪宗知識，早圖南隱者（然而幸運的是禪宗大德們，早早地謀劃南遷隱居），若不聞也（好像沒有聽到這些事情一樣）。斯傳始自建炎丁未（這部傳記開始於建炎丁未年），歷畢宋世（經歷了整個宋朝），應元主運而再興（應元朝的國運而再次興盛），又畢元順遜代（又經歷了元順帝遜位），明之高帝成祖（明朝的太祖和成祖），昌隆法域（使佛法興盛）。而沿流不止（並且一直流傳下來）。于順治丁亥（到順治丁亥年），共五百二十一年。非人之不可忽時乎（這難道不是人們不可忽視的時代嗎）？書人之法（記錄人物的方法），始是佛燈珣（開始於佛燈珣）。蓋珣入寂于南宋之初（因為珣圓寂于南宋初期），乃至虎丘（一直到虎丘）。
【English Translation】 English version:
This is about the white whisk made of wisteria in its declining years. Its influence has reached its peak. The inscriptions on pagodas and biographical accounts are filled with excessive praise. The previous compilation only included eighty-one monks, and the subsequent one did not exceed ninety-seven. This shows their carefulness. If all regions can find reliable and non-superficial information, then the pearls of Indra's net (a metaphor for the interconnectedness of Buddhist teachings) will shine and reflect each other. Like extracting the essence of a lion's milk (a metaphor for the purity of the Dharma), every drop is genuine. Inheriting the past and opening up the future, the ancestral temple will shine brightly again. Is it merely like Sima Qian and Ban Gu being known for their historical talent? It is said that in the autumn of Dingwei year, the old monk with the purple bamboo shoot (referring to a monk's Dharma name) was the only one whose room survived the fire. The draft of the biography also flew into the bamboo forest and 'caught a rabbit' (an idiom for unexpected gain). Truly, his painstaking efforts in propagating the Dharma were protected by the dragons, gods, and the eight classes of beings. The transmission of his person and his book should indeed be endless. I respectfully wash my hands to write this preface.
Written by the Buddhist disciple Wang He Nan of Minpu Lin You on the full moon day of the first autumn month of Kangxi Ding Si year at the Chan Yue Peak of Ruiyun.
No. 1562-B Preface to the Biography of Eminent Monks of the Southern Song, Yuan, and Ming Dynasties
People are transmitted through literature, and literature is valued by the times. The times are times that people cannot ignore, and the literature is a book that the times cannot lack. Chan Master Guangrun Huanzhen continued the 'Biography of Eminent Monks of the Southern Song, Yuan, and Ming Dynasties'. This is correct. Because I was serving in Goucheng, I secretly took it to read. The book records the methods of the times, marking the Southern Song Dynasty's relocation, with the banners of Chan monasteries also pointing south. Initially, during the Zhenghe period, the ruler revered Taoism and suppressed Buddhism, calling himself the Daojun Emperor. He made all the monks in the land grow their hair and wear hats, calling them 'Virtuous Scholars', placing them above the Taoists. When the Daojun Emperor fell into disgrace, Buddhism was again destroyed by the demon Wuzhu of the Northern Jin. All the monasteries in the north were defiled and humiliated. Fortunately, the Chan masters planned to retreat south early, as if they had not heard of these events. This biography begins in the Dingwei year of Jianyan, spans the entire Song Dynasty, revives in response to the Yuan Dynasty's fortune, and ends with the abdication of Yuan Shun. The emperors Gao and Cheng of the Ming Dynasty flourished the Dharma realm, and the tradition continues uninterrupted. By the Dinghai year of Shunzhi, it had been 521 years. Is this not a time that people cannot ignore? The method of recording people begins with Buddha Lamp Xun. Xun passed away in the early Southern Song Dynasty, and it continues to Tiger Hill.
大慧密庵無準中峰海舟密雲悟雪嶠信。為臨濟一宗。以弘智真歇自得暉全一溫天童如凈雪竇無印壽昌顯聖博山來輩。為洞上一宗。其斷橋雲門兩宗。無不錯綜其間。非時不可少之人乎。以人若此。以時若彼。其傳志之於功。與獲麟春秋鐵函心史。今古同揆。皆感時憤事。不得已而作之。大有關於道法之替興。宗緒之絕續。為不刊之書也。豈時節人文可同日語哉。予特序之。以徴其志。且表其功云 古閩霍童崔秉鏡。
No. 1562-C 南宋元明僧寶傳序
祖道東來。不立文字。正法眼藏。以心印心。如一燈傳燈燈續焰。世俗未免有起而疑之。仲靈嵩禪師。不獲已。乃撰定祖圖傳法正宗記。上之有國者。輒頒信于天下。由此綜集傳燈之書。亹亹間出。其文不一且繁。譬猶西竺分律部之為五。合而元之本乎一。禪師大川撮諸綱領。燈會其元。會元之出。燈史定矣。燈史既定。則所有言句。莫不起疴拯溺。更何疑滯而不冰泮乎哉。又覺范洪禪師。嘗述僧寶傳。以為載之空言。莫如見其始終行事。而深切著明也。自嘉祐至政和。據師座者垂千輩。僅八十一人入其章次。其文㧡而精。圓而勁。合撒語之。則諸綱目無有弗備。所備者。祖師大統不易之道也。逮洪公之後。建炎以來。惟濟洞二宗法化於世。
【現代漢語翻譯】 現代漢語譯本： 大慧（Dahui，人名）密庵（Mi』an，人名）無準（Wuzhun，人名）中峰（Zhongfeng，人名）海舟（Haizhou，人名）密雲（Miyun，人名）悟雪嶠信（Wuxue Qiaoxin，人名），屬於臨濟宗（Linji school）。弘智真歇（Hongzhi Zhenxie，人名）自得暉全（Zide Huiquan，人名）一溫（Yiwen，人名）天童如凈（Tiantong Rujing，人名）雪竇無印（Xuedou Wuyin，人名）壽昌顯聖（Shouchang Xiansheng，人名）博山來（Boshan Lai，人名）等人，屬於洞上宗（Caodong school）。斷橋（Duanqiao，地名）雲門（Yunmen，地名）兩宗，無不交錯于其間。難道不是時勢不可缺少的人物嗎？因為人是這樣，時勢是那樣，他們記載志向的功績，與獲得麒麟（Qilin，傳說中的神獸）的《春秋》（Chunqiu，史書）和鐵函心史（Tiehan Xinshi，指重要的歷史記錄）一樣，古今相同。都是因為感嘆時勢，憤慨世事，不得已才寫作的。這對於道法的興衰，宗派的延續，關係重大，是不可以更改的書籍啊。難道時節和人文可以同日而語嗎？我特地寫這篇序，來表彰他們的志向，並且彰顯他們的功績。古閩霍童崔秉鏡（Gu Min Huotong Cui Bingjing，人名）。
No. 1562-C 南宋元明僧寶傳序
祖師之道東來，不立文字，以正法眼藏（Zhengfa Yanzang，佛教術語，指佛法的精髓）以心印心。就像一燈傳一燈，燈火延續。世俗之人難免會因此產生疑問。仲靈嵩禪師（Zhongling Song Chanshi，人名）不得已，於是撰寫了《祖圖傳法正宗記》（Zutu Chuanfa Zhengzong Ji，書名），上呈給國家統治者，統治者就頒佈詔令昭告天下。由此，綜述編輯傳燈的書籍，源源不斷地出現。這些書籍的文字不統一而且繁雜。譬如西竺（Xizhu，古印度）將律部（Lübu，佛教戒律）分為五部，合起來原本都是一個整體。禪師大川（Dachuan Chanshi，人名）摘取了其中的綱領，用燈會來統攝其根本。有了《會元》（Huiyuan，書名）的出現，燈史（Dengshi，佛教史書）就確定了。燈史既然已經確定，那麼所有的言語，沒有不能夠醫治疾病，拯救溺水者的，還有什麼疑惑滯留而不能像冰一樣融化的呢？另外，覺范洪禪師（Juefan Hong Chanshi，人名）曾經撰寫《僧寶傳》（Sengbao Zhuan，書名），認為記載空洞的言語，不如記載僧人的始終行事，這樣才能深刻而明白。從嘉祐（Jiayou，年號）到政和（Zhenghe，年號）年間，佔據師座的僧人有近千人，只有八十一人被收入書中。這本書的文字精煉而有力，圓融而剛勁。如果用概括的語言來說，那麼所有的綱目沒有不完備的。所完備的，是祖師大統不易的道。到了洪公之後，建炎（Jianyan，年號）以來，只有濟宗（Ji school）和洞宗（Dong school）的佛法教化流傳於世。
【English Translation】 English version: Dahui (Dahui, a person's name), Mi'an (Mi'an, a person's name), Wuzhun (Wuzhun, a person's name), Zhongfeng (Zhongfeng, a person's name), Haizhou (Haizhou, a person's name), Miyun (Miyun, a person's name), and Wuxue Qiaoxin (Wuxue Qiaoxin, a person's name) belong to the Linji school (Linji school). Hongzhi Zhenxie (Hongzhi Zhenxie, a person's name), Zide Huiquan (Zide Huiquan, a person's name), Yiwen (Yiwen, a person's name), Tiantong Rujing (Tiantong Rujing, a person's name), Xuedou Wuyin (Xuedou Wuyin, a person's name), Shouchang Xiansheng (Shouchang Xiansheng, a person's name), Boshan Lai (Boshan Lai, a person's name) and others belong to the Caodong school (Caodong school). The Duanqiao (Duanqiao, a place name) and Yunmen (Yunmen, a place name) schools are intertwined. Aren't they indispensable figures of the times? Because people are like this, and the times are like that, their merits in recording their aspirations are the same as the 'Spring and Autumn Annals' (Chunqiu, a historical book) that obtained the Qilin (Qilin, a mythical creature) and the Tiehan Xinshi (Tiehan Xinshi, referring to important historical records), both ancient and modern. They were all written out of lament for the times and indignation at the world, and had no choice but to write them. This is of great importance to the rise and fall of the Dharma and the continuation of the sects, and is a book that cannot be changed. Can the seasons and humanities be mentioned in the same breath? I specially wrote this preface to recognize their aspirations and highlight their merits. Gu Min Huotong Cui Bingjing (Gu Min Huotong Cui Bingjing, a person's name).
No. 1562-C Preface to the Biographies of Monks in the Southern Song, Yuan, and Ming Dynasties
The way of the patriarchs came to the East, not establishing words, but using the 'Zhengfa Yanzang' (Zhengfa Yanzang, a Buddhist term referring to the essence of the Buddha's teachings) to transmit mind to mind. Just like one lamp transmits to another, and the flame continues. Worldly people will inevitably have doubts about this. Chan Master Zhongling Song (Zhongling Song Chanshi, a person's name) had no choice but to write 'Records of the Orthodox Lineage of the Patriarchal Transmission of the Dharma' (Zutu Chuanfa Zhengzong Ji, a book title), which was presented to the rulers of the country, who then issued decrees to inform the world. From this, books summarizing and compiling the transmission of the lamp emerged continuously. The texts of these books are inconsistent and complex. For example, Xizhu (Xizhu, ancient India) divides the Vinaya (Lübu, Buddhist precepts) into five parts, which are originally one whole. Chan Master Dachuan (Dachuan Chanshi, a person's name) extracted the outlines and used the lamp assembly to govern its roots. With the appearance of 'Huiyuan' (Huiyuan, a book title), the history of the lamp (Dengshi, a Buddhist history book) was determined. Now that the history of the lamp has been determined, there is no saying that cannot cure diseases and save those who are drowning. What doubts remain that cannot melt like ice? In addition, Chan Master Juefan Hong (Juefan Hong Chanshi, a person's name) once wrote 'Biographies of Monks' (Sengbao Zhuan, a book title), believing that recording empty words is not as good as recording the beginning and end of monks' actions, so that it can be profound and clear. From the Jiayou (Jiayou, reign title) to the Zhenghe (Zhenghe, reign title) years, nearly a thousand monks occupied the master's seat, but only eighty-one were included in the book. The text of this book is refined and powerful, and complete and vigorous. If we use summarizing language, then all the outlines are complete. What is complete is the unchanging way of the great unity of the patriarchs. After Honggong, since the Jianyan (Jianyan, reign title) period, only the teachings of the Ji school (Ji school) and the Dong school (Dong school) have been spread in the world.
適明季英靈一時傑出。復有繼續統燈之刻出焉。之刻出。其近古之參差疑滯。似又莫能釋而定之。何也。其未有得於川之融覽洪之博綜乎。否則猶有所待而後定之乎。如近刻以海舟慈。先參萬峰。暮齡方謁東明旵。蓋萬峰謝世于洪武辛酉。慈于洪武甲戌年。始生蜀之成都余氏。投大隋山出家。名永慈。年二十八。東謁旵。得法后陸沉牛首。晦跡全焦。四十四歲。開法東山。閱三載。旵公沒。旵以衣偈差東明。住持明白庵。送至東山近刻以海舟名普慈。出常熟錢姓。脫白破山。年七十餘。方見旵訛哉。明矣。或字經三寫。烏焉成焉與。或別有所出。同其名號者耶。余以此質之大方。俱以近刻為然。復請天童吾師弘覺忞老人。吾師出智瑄智璽所立海舟永慈禪師道行碑示予。予疑始決。第不敏因采考宋建炎。以至明末五百歲尊宿。不可唐捐之實錄。將成帙。付弟子性磊。令拾遺補輯。共九十七人。目之南宋元明僧寶傳。俟命世賢明削而定之。余何敢專焉。紫籜沙門自融自序。
南宋元明禪林僧寶傳目錄
(此刻不論宗系惟書法化時代。始自建炎丁未。至順治丁亥。凡五百二十一年)。
卷一佛燈珣禪師圓通真際止禪師智通深禪師龍牙才禪師(補輯)性空普庵主(補輯)龍翔竹庵圭禪師
卷二(補輯)祖奇二
【現代漢語翻譯】 現代漢語譯本：明朝末年，涌現出許多傑出的人才。後來，又有一些人繼續傳承佛法。然而，對於近代以來出現的各種差異和疑點，似乎沒有人能夠解釋和確定。這是為什麼呢？是因為他們沒有像川禪師那樣廣泛地學習和像洪禪師那樣博大地綜合嗎？還是說，還需要等待一些條件才能確定呢？比如，最近的版本記載海舟慈禪師，先參拜萬峰禪師（Wanfeng, 指禪師的名號），晚年才拜見東明旵禪師（Dongming Chan, 指禪師的名號）。萬峰禪師在洪武辛酉年去世，而慈禪師在洪武甲戌年出生於四川成都余氏，在大隋山出家，法名永慈。二十八歲時，他去拜見旵禪師，得法后隱居在牛首山，默默無聞。四十四歲時，在東山開法。三年後，旵公去世。旵禪師將衣缽和偈語傳給東明禪師，讓他住持明白庵，並送到東山。但最近的版本記載海舟禪師，法名普慈，是常熟錢氏人，脫離破山禪師。七十多歲時，才見到旵禪師，這難道不是錯誤嗎？很明顯，或許是文字經過多次抄寫，『烏』字變成了『焉』字，或許是另有其人，只是同名同號而已。我為此請教了許多大德，他們都認為最近的版本是正確的。我又請教了天童山的吾師弘覺忞老人（Hongjue Min, 指禪師的名號），吾師給我看了智瑄和智璽所立的海舟永慈禪師道行碑，我的疑惑才得以消除。只是我不才，因此采考了從宋朝建炎年間到明朝末年五百年來高僧大德的真實記錄，將要編成一本書，交給弟子性磊，讓他拾遺補輯，共九十七人，命名為《南宋元明僧寶傳》，等待有識之士來刪改和確定。我怎麼敢擅自做主呢？紫籜沙門自融自序。
《南宋元明禪林僧寶傳目錄》
（此刻不論宗系，只按書法教化時代，始於建炎丁未年，至順治丁亥年，共五百二十一年）。
卷一：佛燈珣禪師（Foteng Xun, 指禪師的名號）、圓通真際止禪師（Yuantong Zhenji Zhi, 指禪師的名號）、智通深禪師（Zhitong Shen, 指禪師的名號）、龍牙才禪師（Longya Cai, 指禪師的名號）（補輯）、性空普庵主（Xingkong Puanzhu, 指禪師的名號）（補輯）、龍翔竹庵圭禪師（Longxiang Zhuan Gui, 指禪師的名號）
卷二：（補輯）祖奇二
【English Translation】 English version: During the late Ming Dynasty, many outstanding talents emerged. Later, some continued to transmit the Dharma. However, regarding the various differences and doubts that have arisen in modern times, it seems that no one can explain and determine them. Why is this? Is it because they have not studied as extensively as Chan Master Chuan and synthesized as broadly as Chan Master Hong? Or is it that some conditions still need to be awaited before a determination can be made? For example, the recent version records Chan Master Haizhou Ci, who first visited Chan Master Wanfeng (Wanfeng, referring to the Chan Master's name), and in his later years, visited Chan Master Dongming Chan (Dongming Chan, referring to the Chan Master's name). Chan Master Wanfeng passed away in the Xin You year of the Hongwu reign, while Chan Master Ci was born in the Jia Xu year of the Hongwu reign in the Yu family of Chengdu, Sichuan. He became a monk at Mount Dasui, with the Dharma name Yongci. At the age of twenty-eight, he went to visit Chan Master Chan. After obtaining the Dharma, he lived in seclusion on Mount Niushou, remaining unknown. At the age of forty-four, he opened the Dharma at Dongshan. Three years later, Master Chan passed away. Chan Master Chan passed on his robe and verse to Chan Master Dongming, instructing him to preside over the Mingbai Hermitage and sending him to Dongshan. However, the recent version records Chan Master Haizhou, with the Dharma name Puci, as a member of the Qian family of Changshu, who left Chan Master Poshan. It was not until he was over seventy years old that he met Chan Master Chan. Isn't this a mistake? Clearly, perhaps the characters have been copied many times, with the character 'wu' becoming 'yan', or perhaps there is another person with the same name and title. I consulted many virtuous individuals about this, and they all believed that the recent version was correct. I also consulted my teacher, the Elder Hongjue Min (Hongjue Min, referring to the Chan Master's name) of Mount Tiantong, who showed me the stele of Chan Master Haizhou Yongci's conduct, erected by Zhixuan and Zhixi. Only then were my doubts dispelled. However, I am not talented, so I have collected and examined the true records of eminent monks from the Jianyan period of the Song Dynasty to the end of the Ming Dynasty, a period of five hundred years, and I am about to compile them into a book, which I will hand over to my disciple Xinglei, asking him to collect and supplement the omissions, totaling ninety-seven people, and naming it 'Biographies of Eminent Monks of the Southern Song and Yuan Ming Dynasties', waiting for enlightened individuals to revise and determine it. How dare I make decisions on my own? Preface by the Shramana Zirong of Zizhuo.
Table of Contents of 'Biographies of Eminent Monks of the Southern Song and Yuan Ming Chan Forest'
(This book does not discuss lineages, but only the era of calligraphy and edification, starting from the Ding Wei year of the Jianyan reign to the Ding Hai year of the Shunzhi reign, a total of five hundred and twenty-one years).
Volume 1: Chan Master Foteng Xun (Foteng Xun, referring to the Chan Master's name), Chan Master Yuantong Zhenji Zhi (Yuantong Zhenji Zhi, referring to the Chan Master's name), Chan Master Zhitong Shen (Zhitong Shen, referring to the Chan Master's name), Chan Master Longya Cai (Longya Cai, referring to the Chan Master's name) (supplemented), Abbot Xingkong Puanzhu (Xingkong Puanzhu, referring to the Chan Master's name) (supplemented), Chan Master Longxiang Zhuan Gui (Longxiang Zhuan Gui, referring to the Chan Master's name)
Volume 2: (Supplemented) Zuqi Er
首座護國此庵元禪師或庵體禪師(補輯)文殊道禪師(補輯)宏智覺禪師真歇了禪師
卷三虎丘隆禪師應庵華禪師(補輯)大慧杲禪師徑山大禪明禪師(補輯)育王𥙿禪師(補輯)道場全禪師(補輯)華藏權禪師
卷四(補輯)道場辨禪師(補輯)烏巨雪堂行禪師慈化普庵肅禪師天竺[仁-二+幻]堂仁禪師(補輯)瞎堂遠禪師湖隱漢顛書記
卷五密庵杰禪師育王堪禪師(補輯)華藏民禪師(補輯)徑山印禪師道林淵禪師白楊順禪師徑山涂毒䇿禪師
卷六松源岳禪師凈慈雲禪師靈隱善禪師龍濟鍪禪師凈慈自得暉禪師北澗簡禪師
卷七徑山無準范禪師別山智禪師凈慈斷橋倫禪師徑山沖禪師天目禮禪師天童如凈禪師(補輯)上都華嚴全一溫禪師
卷八北平慶壽簡禪師徑山高禪師靈云鐵牛定禪師說堂闇禪師匡廬一山萬禪師高峰妙禪師
卷九中峰普應本國師仰山佛智熙禪師笑隱欣禪師雪竇無印證禪師斷崖義禪師
卷十元叟端禪師石屋珙禪師徑山虛舟度禪師孚中信禪師楚石愚庵夢堂三禪師古梅友禪師
卷十一伏龍千巖長禪師(補輯)龍池寧禪師(補輯)金璧峰禪師(補輯)烏石愚禪師(補輯)古鼎銘禪師天界金禪師性原明禪師
卷十二(補輯)雪峰逆川順禪師萬峰禪師虛白旵禪師東山海舟慈禪師(補輯)福
【現代漢語翻譯】 現代漢語譯本
首座護國此庵元禪師或庵體禪師（補輯），文殊道禪師（補輯），宏智覺禪師，真歇了禪師。 卷三：虎丘隆禪師，應庵華禪師（補輯），大慧杲禪師，逕山大禪明禪師（補輯），育王𥙿禪師（補輯），道場全禪師（補輯），華藏權禪師。 卷四：（補輯）道場辨禪師（補輯），烏巨雪堂行禪師，慈化普庵肅禪師，天竺[仁-二+幻]堂仁禪師（補輯），瞎堂遠禪師，湖隱漢顛書記。 卷五：密庵杰禪師，育王堪禪師（補輯），華**禪師（補輯），逕山印禪師，道林淵禪師，白楊順禪師，逕山涂毒䇿禪師。 卷六：松源岳禪師，凈慈雲禪師，靈隱善禪師，龍濟鍪禪師，凈慈自得暉禪師，北澗簡禪師。 卷七：徑山無準范禪師，別山智禪師，凈慈斷橋倫禪師，逕山沖禪師，天目禮禪師，天童如凈禪師（補輯），上都華嚴全一溫禪師。 卷八：北平慶壽簡禪師，逕山高禪師，靈云鐵牛定禪師，說堂闇禪師，匡廬一山萬禪師，高峰妙禪師。 卷九：中峰普應本國師，仰山佛智熙禪師，笑隱欣禪師，雪竇無印證禪師，斷崖義禪師。 卷十：元叟端禪師，石屋珙禪師，逕山虛舟度禪師，孚中信禪師，楚石愚庵夢堂三禪師，古梅友禪師。 卷十一：伏龍千巖長禪師（補輯），龍池寧禪師（補輯），金璧峰禪師（補輯），烏石愚禪師（補輯），古鼎銘禪師，天界金禪師，性原明禪師。 卷十二：（補輯）雪峰逆川順禪師，萬峰禪師，虛白旵禪師，東山海舟慈禪師（補輯），福
【English Translation】 English version
Chief Seat Protecting the Nation, Chan Master Ci'an Yuan or Chan Master An Ti (supplemented), Chan Master Wenshu Dao (supplemented), Chan Master Hongzhi Jue, Chan Master Zhenxie Liao. Volume 3: Chan Master Huqiu Long, Chan Master Ying'an Hua (supplemented), Chan Master Dahui Gao, Chan Master Jingshan Da Chan Ming (supplemented), Chan Master Yuwang 𥙿 (supplemented), Chan Master Daochang Quan (supplemented), Chan Master Huazang Quan. Volume 4: (Supplemented) Chan Master Daochang Bian (supplemented), Chan Master Wuju Xuetang Xing, Chan Master Cihua Pu'an Su, Chan Master Tianzhu [仁-二+幻]tang Ren (supplemented), Chan Master Xiatang Yuan, Recorder Huyin Han Dian. Volume 5: Chan Master Mi'an Jie, Chan Master Yuwang Kan (supplemented), Chan Master Hua** (supplemented), Chan Master Jingshan Yin, Chan Master Daolin Yuan, Chan Master Baiyang Shun, Chan Master Jingshan Tudu Ce. Volume 6: Chan Master Songyuan Yue, Chan Master Jingci Yun, Chan Master Lingyin Shan, Chan Master Longji Mou, Chan Master Jingci Zide Hui, Chan Master Beijian Jian. Volume 7: Chan Master Jingshan Wuzhun Fan, Chan Master Bieshan Zhi, Chan Master Jingci Duanqiao Lun, Chan Master Jingshan Chong, Chan Master Tianmu Li, Chan Master Tiantong Rujing (supplemented), Chan Master Shangdu Huayan Quan Yi Wen. Volume 8: Chan Master Beiping Qingshou Jian, Chan Master Jingshan Gao, Chan Master Lingyun Tieniu Ding, Chan Master Shuotang An, Chan Master Kuanglu Yishan Wan, Chan Master Gaofeng Miao. Volume 9: National Master Zhongfeng Puying, Chan Master Yangshan Fozhi Xi, Chan Master Xiaoyin Xin, Chan Master Xuedou Wuyin Zheng, Chan Master Duanya Yi. Volume 10: Chan Master Yuansou Duan, Chan Master Shiwu Gong, Chan Master Jingshan Xuzhou Du, Chan Master Fuzhong Xin, Chan Master Chushi Yu'an Mengtang San, Chan Master Gumei You. Volume 11: Chan Master Fulong Qianyan Chang (supplemented), Chan Master Longchi Ning (supplemented), Chan Master Jinbi Feng (supplemented), Chan Master Wushi Yu (supplemented), Chan Master Guding Ming, Chan Master Tianjie Jin, Chan Master Xingyuan Ming. Volume 12: (Supplemented) Chan Master Xuefeng Nichuan Shun, Chan Master Wanfeng, Chan Master Xubai Chan, Chan Master Dongshan Haizhou Ci (supplemented), Fu
林度禪師瑞巖恕中慍禪師(補輯)松隱茂禪師
卷十三(補輯)斗峰璋禪師季潭泐禪師天界慧曇禪師(補輯)海門則禪師云居呆庵莊禪師楚山琦禪師
卷十四隨州龍泉聰禪師笑巖寶禪師(補輯)龍池幻有傳禪師(補輯)幻也慧禪師法舟濟禪師(補輯)敬畏空禪師壽昌經禪師
卷十五博山來禪師湛然澄禪師天童密雲悟禪師磬山修禪師雪嶠信禪師(拾遺)忠州聚云吹萬真大師
南宋元明僧寶傳目錄(終)
No. 1562
南宋元明禪林僧寶傳卷一
紫籜山沙門自融撰
門人性磊補輯
閩莆林友王較 訂
佛燈珣禪師
禪師名守珣。號佛燈。出吉安州施姓巨族。早歲棄家。得道于太平佛鑒勤公。珣初參廣鑒瑛不契。竟謁佛鑒。佛鑒孤硬難入。珣乃封其衾而矢曰。此生不悟。不展此也。於是晝坐宵立。逾七七日。憊甚。適佛鑒垂語曰。森羅萬象一法所印。珣踴躍便出法堂。即投靈云。見桃花頌曰。終日看天不舉頭。桃花爛熳始抬眸。饒君更有遮天網。透得牢關即便休。佛鑒曰。如何是靈云不疑處。對曰。只今覓個疑處。了不可得。曰玄沙道未徹在。那裡是未徹處。曰深知和尚老婆心切。佛鑒喜之。會佛果至。鑒稱珣見處穩實。且曰。此子自治。嚴刻密室。如對大
【現代漢語翻譯】 現代漢語譯本 林度禪師、瑞巖恕中慍禪師(補輯)、松隱茂禪師
卷十三(補輯)斗峰璋禪師、季潭泐禪師、天界慧曇禪師(補輯)、海門則禪師、云居呆庵莊禪師、楚山琦禪師
卷十四隨州龍泉聰禪師、笑巖寶禪師(補輯)、龍池幻有傳禪師(補輯)、幻也慧禪師、法舟濟禪師(補輯)、敬畏空禪師、壽昌經禪師
卷十五博山來禪師、湛然澄禪師、天童密雲悟禪師、磬山修禪師、雪嶠信禪師(拾遺)、忠州聚云吹萬真大師
南宋元明僧寶傳目錄(終)
No. 1562
南宋元明禪林僧寶傳卷一
紫籜山沙門自融撰
門人性磊補輯
閩莆林友王較 訂
佛燈珣禪師
禪師名守珣（Shouxun）。號佛燈（Fodeng）。出自吉安州施姓巨族。早年就拋棄家庭，在太平佛鑒勤公（Taiping Fojian Qinggong）處得道。守珣最初參拜廣鑒瑛（Guangjian Ying）不合意，最終拜見佛鑒。佛鑒為人孤僻剛硬難以接近，守珣於是封上他的被子發誓說：『此生不悟道，絕不展開這被子。』於是日夜打坐站立，超過七七四十九天，非常疲憊。恰逢佛鑒開示說：『森羅萬象一法所印。』守珣高興地跳出法堂，隨即引用靈云（Lingyun）見桃花的頌詞說：『終日看天不舉頭，桃花爛熳始抬眸。饒君更有遮天網，透得牢關即便休。』佛鑒問：『如何是靈云不疑處？』回答說：『如今尋找一個懷疑的地方，完全找不到。』佛鑒說玄沙（Xuansha）的道還沒徹底。哪裡是沒徹底的地方？回答說：『深知和尚老婆心切。』佛鑒非常高興。恰逢佛果（Foguo）到來，佛鑒稱讚守珣的見解穩妥實在，並且說：『這孩子能自我管理，在嚴密的房間里，如同面對大賓一樣。』
【English Translation】 English version Zen Master Lindu, Zen Master Ruiyan Shuzhong Yun (supplemented and edited), Zen Master Songyin Mao
Volume 13 (supplemented and edited): Zen Master Doufeng Zhang, Zen Master Jitan Le, Zen Master Tianjie Huitan (supplemented and edited), Zen Master Haimen Ze, Zen Master Yunju Daian Zhuang, Zen Master Chushan Qi
Volume 14: Zen Master Longquan Cong of Suizhou, Zen Master Xiaoyan Bao (supplemented and edited), Zen Master Longchi Huanyou Zhuan (supplemented and edited), Zen Master Huanye Hui, Zen Master Fazhou Ji (supplemented and edited), Zen Master Jingwei Kong, Zen Master Shouchang Jing
Volume 15: Zen Master Boshan Lai, Zen Master Zhanran Cheng, Zen Master Tiantong Miyun Wu, Zen Master Qingshan Xiu, Zen Master Xueqiao Xin (supplement), Great Master Zhongzhou Juyun Chuiwan Zhen
Directory of Eminent Monks of the Southern Song and Yuan-Ming Dynasties (End)
No. 1562
Biographies of Eminent Monks in Chan Forests of the Southern Song and Yuan-Ming Dynasties, Volume 1
Compiled by Shamen Zirong of Zisui Mountain
Supplemented and edited by disciple Xinglei
Revised by Lin Youwang of Minpu
Zen Master Fodeng Xun
The Zen master's name was Shou Xun (守珣), and his title was Fodeng (佛燈), meaning 'Buddha's Lamp'. He came from a prominent Shi family in Ji'an Prefecture. He abandoned his home at an early age and attained enlightenment under Taiping Fojian Qinggong (太平佛鑒勤公). Initially, Xun's visit to Guangjian Ying (廣鑒瑛) did not resonate with him, so he eventually visited Fojian. Fojian was solitary and unapproachable. Xun then sealed his bedding and vowed, 'If I do not attain enlightenment in this life, I will not unfold this bedding.' Thereupon, he sat and stood day and night, exceeding forty-nine days, becoming extremely exhausted. Just then, Fojian uttered, 'All phenomena are imprinted by one dharma.' Xun joyfully leaped out of the Dharma hall and immediately quoted Lingyun's (靈云) verse upon seeing peach blossoms, saying, 'All day I look at the sky, never lifting my head; only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a heaven-covering net, you must break through the firm barrier to rest.' Fojian asked, 'What is Lingyun's place of no doubt?' He replied, 'Now, seeking a place of doubt, it is utterly unattainable.' Fojian said that Xuansha's (玄沙) Dao was not thorough. Where is the place that is not thorough? He replied, 'I deeply know that the abbot is earnestly concerned.' Fojian was very pleased. Coincidentally, Foguo (佛果) arrived, and Fojian praised Xun's view as stable and solid, and said, 'This child can manage himself, being as respectful in a closed room as if facing a great guest.'
賓。后當有造。佛果佯諾。乃私招珣遊山。偶到一潭。佛果推珣落水。遽問曰。牛頭未見四祖時如何。珣對曰。潭深魚聚。見后如何。珣曰。樹高招風。見與未見時如何。珣曰。伸腳在縮腳里。佛果乃大笑。宣和改元。詔佛鑒住蔣山。佛果移書與鑒。必以珣首蔣山眾。由是湖海知名。建炎間。住天聖。開堂時。內翰王公問。三聖逢人則出話。珣笑曰。公曾閱詩否。曰館務之暇何所不覽。珣曰。詩云。湖光㶑滟晴遍好。山色空濛雨亦奇。若把西湖比西子。淡妝濃抹總相宜。王公乃大稱。珣于朝待制潘良貴。嘗以南泉斬貓話。請益於珣。珣曰。如今士夫說禪說道。只依著義理便快活。似將錢買油糍。吃了便不饑。其餘便道。是瞞他亦可笑也。貴領旨后。以居士身。弘珣之道。珣遷何山。晚居天寧。每憐學者根器不妙。委曲援引。如瓶瀉秋河。間有竊議。不遑恤也。嘗舉婆子燒庵話曰。大凡扶宗立教。須是其人。你看他婆子。雖是個女人。宛有丈夫作略。二十年蓰油費醬。固是可知。一日向百尺竿頭做個失落。直得用盡平生腕頭氣力。自非個俗漢。知幾洎乎巧盡拙出。然雖如是。諸人要會么。雪后始知松柏操。事難方見丈夫心。又舉溈山一日見野火。乃問道吾。還見火么。曰見。溈曰。從何處起。曰除卻經行坐臥。請師別緻
【現代漢語翻譯】 賓（一位僧人）。後來應當有所作為。佛果（禪師名號）假裝答應。於是私下邀請珣（一位僧人）遊山。偶然走到一個水潭邊。佛果把珣推下水。立刻問道：『牛頭（牛頭法融禪師）未見四祖（四祖道信禪師）時如何？』珣回答說：『潭深魚聚。』『見后如何？』珣說：『樹高招風。』『見與未見時如何？』珣說：『伸腳在縮腳里。』佛果於是大笑。宣和年間改元，朝廷下詔讓佛鑒（禪師名號）住持蔣山（寺廟名）。佛果寫信給佛鑒，一定要讓珣成為蔣山僧眾的首領。從此珣在江湖上聲名鵲起。建炎年間，珣住持天聖（寺廟名）。開堂說法時，內翰王公（一位官員）問道：『三聖（禪師名號）遇到人就說禪語，這是什麼意思？』珣笑著說：『您曾經讀過詩嗎？』王公說：『公務之餘，我什麼都讀。』珣說：『詩中說，『湖光瀲滟晴方好，山色空濛雨亦奇。若把西湖比西子，淡妝濃抹總相宜。』王公於是大加讚賞。珣在朝廷待制潘良貴（一位官員）那裡，曾經用南泉斬貓（一個禪宗公案）的故事，向珣請教。珣說：『如今的士大夫說禪論道，只依據義理就覺得很快樂，就像用錢買油糍，吃了就不餓。其餘的就說，是欺騙他們也可以笑一笑。』潘良貴領會了珣的旨意后，以居士的身份，弘揚珣的禪道。珣後來遷到何山（山名），晚年住在天寧（寺廟名）。他常常憐憫學者的根器不夠好，委婉地引導他們，就像用瓶子傾瀉秋天的河流一樣。期間有人私下議論，他也不顧及。他曾經舉婆子燒庵（一個禪宗公案）的故事說：『大凡扶持宗門，樹立教義，必須是那樣的人。你看那位老婦人，雖然是個女人，卻有大丈夫的作為。二十年花費油和醬，固然是可知的。有一天在百尺竿頭做個失落，簡直要用盡平生的氣力。如果不是個俗人，怎麼知道幾近巧盡拙出呢？然而即使這樣，各位想知道其中的道理嗎？雪后才知道松柏的操守，事情艱難才能顯出大丈夫的心。』他又舉溈山（禪師名號）有一天看見野火，於是問（道吾禪師）：『還看見火嗎？』（道吾禪師）說：『看見了。』溈山說：『從哪裡起來的？』（道吾禪師）說：『除了經行坐臥，請老師另外指示。』 現代漢語譯本
【English Translation】 Bin (a monk). He should achieve something in the future. Foguo (a Chan master's name) pretended to agree. Then he privately invited Xun (a monk) to travel in the mountains. They happened to come to a pool. Foguo pushed Xun into the water. He immediately asked: 'What was Niu Tou (Master Niu Tou Farong) like before he met the Fourth Patriarch (Fourth Patriarch Daoxin)?' Xun replied: 'The pool is deep and the fish gather.' 'What was he like after he met him?' Xun said: 'The tree is tall and attracts the wind.' 'What was he like before and after he met him?' Xun said: 'Stretching the feet is within the shrinking feet.' Foguo then laughed loudly. During the Xuanhe era, the reign title was changed, and the court issued an edict for Fojian (a Chan master's name) to reside at Jiangshan (temple name). Foguo wrote a letter to Fojian, insisting that Xun should be the leader of the Jiangshan monks. From then on, Xun became famous throughout the land. During the Jianyan era, Xun resided at Tiansheng (temple name). During the opening ceremony, the Inner Secretary Wang Gong (an official) asked: 'Sansheng (a Chan master's name) speaks Chan words to everyone he meets. What does this mean?' Xun smiled and said: 'Have you ever read poetry?' Wang Gong said: 'In my spare time from official duties, I read everything.' Xun said: 'The poem says, 'The lake is sparkling and clear on a sunny day, the mountain is misty and strange in the rain. If you compare the West Lake to Xi Shi, it is always suitable whether it is lightly or heavily made up.' Wang Gong then praised him greatly. Xun, who was a court attendant, Pan Lianggui (an official), once used the story of Nanquan cutting the cat (a Chan koan) to ask Xun for guidance. Xun said: 'Nowadays, scholars and officials talk about Chan and discuss the Dao, and they feel happy just by relying on the meaning of the scriptures, like buying oil cakes with money, and they are not hungry after eating them. The rest say that it is okay to deceive them and laugh about it.' After Pan Lianggui understood Xun's intention, he promoted Xun's Chan teachings as a layman. Xun later moved to Heshan (mountain name), and in his later years lived in Tianning (temple name). He often pitied the scholars whose roots were not good enough, and subtly guided them, like pouring the autumn river from a bottle. During this time, some people gossiped in private, but he did not care. He once told the story of the old woman burning the hermitage (a Chan koan): 'In general, to support the sect and establish the teachings, it must be someone like that. Look at that old woman, although she is a woman, she has the actions of a great man. It is certainly known that she spent oil and soy sauce for twenty years. One day, she made a mistake on a hundred-foot pole, and she had to use all her strength in her life. If she were not a layman, how would she know that she was almost exhausted and clumsy? However, even so, do you want to know the reason? Only after the snow do you know the integrity of pine and cypress, and only in difficult times can you see the heart of a great man.' He also cited the example of Weishan (a Chan master's name) seeing a wildfire one day, and then asking (Master Daowu): 'Do you still see the fire?' (Master Daowu) said: 'I see it.' Weishan said: 'Where did it start?' (Master Daowu) said: 'Except for walking, sitting, and lying down, please give me another instruction, teacher.' English version
一問來。溈山休去。乃曰。連天野火了無涯。起處猶來辨作家。眼裡瞳人雙翳盡。面前遍界絕空花。道吾老也堪夸。且道畢竟從甚處起。汲水僧歸林下寺。待船人立渡頭沙。有僧問賓中賓。珣答。客路如天遠。候門似海深。賓中主。珣答。長因送客處。憶得別家時。主中賓。答相逢不必問前程。主中主。答一朝權祖令。誰是出頭人。僧曰。向上宗乘又如何。珣曰。大海若知足。百川應倒流。又嘗謂眾曰。兄弟若有省悟處。不拘時節。須來露個訊息。會雪夜有僧。直扣丈室。珣起秉燭。震威喝曰。雪深夜半。求決疑情。因甚威儀不具。僧顧衣裓。珣便逐出。紹興甲寅。從天寧歸鄣南告寂。侍者請遺偶。珣曰。不曾做得。即逝火浴。舌根不壞。塔于寶應院。珣初在廬山日。有僧彥威。冬月用荻花絮紙衣。珣見大瞋曰。你少年輒求溫暖如此。豈有心學道耶。威大驚。退問兄弟。時堂中有荻花衣者。才三四人。皆年七十餘矣。
贊曰。佛燈於七七之際。頓了大事。圓悟尚剝啄之。何也。如海底珊瑚。不以鐵綱舉而出之。焉得珍灼於人間世哉。然佛燈以清簡之風震一世。足徴其源。亦不愧也矣。
圓通真際止禪師
德止禪師者。世居歷陽金紫。徐閎中之季子也。法紹寶峰闡提照禪師。照為簡州人。妙齡遊方。
【現代漢語翻譯】 現代漢語譯本： 一僧人提問。溈山（Weishan，山名）的禪師應該如何行動？於是（佛燈珣禪師）說：『連天的野火無邊無際，但起火之處仍然可以辨別出來。如果眼裡的瞳人完全被翳障遮蔽，那麼面前的世界就全是虛幻的空花。』道吾（Daowu，人名）老了也值得稱讚。那麼，究竟是從什麼地方開始的呢？汲水的僧人回到了林下的寺廟，等待船隻的人站在渡口的沙灘上。有僧人問：『賓中賓』是什麼？佛燈珣禪師回答：『客路像天一樣遙遠，侯門像海一樣深邃。』『賓中主』是什麼？佛燈珣禪師回答：『常常因為送客，而想起離別家鄉的時候。』『主中賓』是什麼？回答：『相逢不必詢問前程。』『主中主』是什麼？回答：『一旦掌握了祖師的命令，誰又是出頭之人呢？』僧人說：『向上宗乘又該如何理解？』佛燈珣禪師說：『大海如果知道滿足，百川就應該倒流。』又曾經對眾人說：『各位同修如果有所領悟，不必拘泥於時間，一定要來透露個訊息。』曾經在雪夜裡有個僧人，直接敲丈室的門。佛燈珣禪師起身拿著蠟燭，震怒地喝道：『雪深夜半，來求解決疑情，為什麼威儀不具足？』僧人看了看自己的衣襟，佛燈珣禪師就把他趕了出去。紹興甲寅年，（佛燈珣禪師）從天寧寺回到鄣南，告知將要圓寂。侍者請求留下遺言，佛燈珣禪師說：『不曾做過。』隨即圓寂火化，舌根沒有損壞，塔建在寶應院。佛燈珣禪師最初在廬山的時候，有個僧人彥威，冬天用荻花絮做紙衣。佛燈珣禪師看到后非常生氣地說：『你年紀輕輕就如此追求溫暖，難道有心學道嗎？』彥威非常驚訝，退下詢問其他同修。當時堂中穿荻花衣的人，只有三四人，都七十多歲了。
讚語說：佛燈珣禪師在七十七歲之際，頓悟了大事。圓悟禪師尚且在剝啄，這是為什麼呢？就像海底的珊瑚，如果不使用鐵網將其撈出，怎麼能在人間展現它的珍貴光彩呢？然而佛燈珣禪師以清簡的風氣震動了一世，足以證明他的根源，也不愧於他所學了。
圓通真際止禪師
德止禪師，世居歷陽金紫，是徐閎中的小兒子。師從寶峰闡提照禪師。照禪師是簡州人，年輕時遊歷四方。
【English Translation】 English version: A monk asked: 'How should the Chan master of Weishan (溈山, mountain name) act?' Thereupon, (Chan Master Fodeng Xun) said: 'The boundless wildfire connects to the sky, yet the origin can still be discerned. If the pupils of the eyes are completely obscured by cataracts, then the world before you is entirely illusory empty flowers.' Daowu (道吾, person's name) is old and worthy of praise. So, where does it all begin? The water-drawing monk returns to the temple in the forest, and the boat-waiting person stands on the sandy shore of the ferry. A monk asked: 'What is a guest within a guest?' Chan Master Fodeng Xun replied: 'The road for guests is as far as the sky, and the gate of the powerful is as deep as the sea.' 'What is a guest within a host?' Chan Master Xun replied: 'Often when seeing off guests, I recall the time of leaving my home.' 'What is a host within a guest?' He answered: 'When meeting, there's no need to ask about the future.' 'What is a host within a host?' He answered: 'Once you hold the ancestral command, who will be the one to step forward?' The monk said: 'How should the upward lineage be understood?' Chan Master Xun said: 'If the great sea knows contentment, all rivers should flow backward.' He also once said to the assembly: 'If any of you brothers have any insights, do not be bound by time; you must come and reveal the message.' Once, on a snowy night, a monk directly knocked on the door of the abbot's room. Chan Master Xun got up, holding a candle, and angrily shouted: 'In the deep of a snowy night, you seek to resolve your doubts, why is your demeanor not proper?' The monk looked at his clothing, and Chan Master Xun immediately drove him out. In the year of Jia Yin in the Shaoxing era, (Chan Master Fodeng Xun) returned to Zhangnan from Tianning Temple, announcing his impending passing. The attendant requested him to leave behind a final saying. Chan Master Xun said: 'I have never done such a thing.' He then passed away and was cremated. His tongue root did not decay, and a pagoda was built at Bao'ying Temple. When Chan Master Xun was initially at Mount Lu, there was a monk named Yanwei who used cattail floss to make paper clothing in winter. Chan Master Xun, upon seeing this, was very angry and said: 'You are so young and already seek warmth in this way, do you have the mind to study the Way?' Yanwei was greatly surprised and retreated to ask other fellow practitioners. At that time, there were only three or four people in the hall wearing cattail clothing, all of whom were over seventy years old.
The eulogy says: Chan Master Fodeng Xun suddenly realized the great matter at the age of seventy-seven. Chan Master Yuanwu is still knocking, why is this? It's like the coral at the bottom of the sea; if it is not lifted out with an iron net, how can it show its precious brilliance in the human world? However, Chan Master Fodeng Xun shook the world with his simple and pure style, which is enough to prove his origin and is not ashamed of what he has learned.
Chan Master Yuantong Zhenji Zhi
Chan Master Dezhi, whose family lived in Jinzi, Liyang, was the youngest son of Xu Hongzhong. He followed Chan Master Baofeng Chanti Zhao. Chan Master Zhao was from Jianzhou and traveled around when he was young.
謁芙蓉楷公于大洪。有得而去。及楷公辭大觀之詔。而嬰難。照自三吳急趨從之。於途中大悟。楷公遂以投子之讖而系照。是照與丹霞淳輩為伯仲。淳之視師。猶子也。是師與真歇了宏智覺。又雁行焉。師生十歲。不肯知書。多私夜坐。喜公晝寢。其父戲目師。為懵然子。然師雙瞳紺碧。神光射人。出語間合聖誥。其父又鍾愛之。異於諸子。嘗稱于門客曰。吾懵然不懵也。師弱冠夢異僧授偈四句。已而有以南安巖主像遺之者。其傍所載。即向夢所授之偈也。自是持念不忘。一切世典過眼即罷之。年二十。隨父任漕西洛。每閉閣凝坐。或連朝不許進食。人俱怪其所為。一夜擬吹燈就寢。忽大悟。連吐數偈。其一曰。不因言句不因人。不因物色不因聲。夜半吹燈方就枕。忽然者里已天明。於是嘯歌自若。人益怪之。其父欲授師世職。師固讓于從兄。乃告父曰。某方將脫世綱。不著三界。豈復刺頭于名利場中。遂力求出家。其父知師志決。不可以章綬綰也。乃旌師祝髮。具苾芻戒。遊方數載。名振京師。政和間。機投闡提照公于楚南。宣和三年辛丑。徽宗皇帝以真際師號賜之。壬寅。適江州圓通席虛。朝旨以照補之。照辭圓通。而居泐潭。師遂應詔。代主圓通。圓通當匡廬之名剎。諸山耆德尚未足師名。領院日。俱往觀之。
【現代漢語翻譯】 現代漢語譯本： 照禪師在大洪山拜謁芙蓉楷公（芙蓉道楷，宋代禪宗大師）。有所領悟后離開。後來楷公接到來自大觀的詔令要離開，但遭遇變故。照禪師從三吳（泛指吳地，今江蘇南部、浙江北部一帶）急速趕去追隨他。在途中大徹大悟。楷公於是用投子（投子義青，宋代禪宗大師）的讖語來印證照禪師的開悟。照禪師與丹霞淳（丹霞子淳，宋代禪宗大師）等人是同輩。子淳看待楷公，如同兒子看待老師。照禪師與真歇了（真歇清了，宋代禪宗大師）、宏智覺（宏智正覺，宋代禪宗大師）又是雁行（指年齡相仿，如同雁群飛行有先後次序）關係。 照禪師十歲時，不肯學習讀書。經常在晚上獨自靜坐。喜歡父親白天睡覺。他的父親戲稱照禪師為『懵然子』。然而照禪師雙眼瞳孔呈紺碧色，神光照人。說出的話語暗合聖人的教誨。他的父親又非常喜愛他，與對待其他兒子不同。曾經對門客說：『我的懵然子並不懵懂啊。』照禪師二十歲左右時，夢見一位奇異的僧人傳授偈語四句。不久之後，有人將南安巖主（南安巖主，具體人物待考）的畫像贈送給他，畫像旁邊所記載的，就是之前夢中所傳授的偈語。從此照禪師持念不忘。一切世俗典籍，看過一遍就放下了。二十歲時，跟隨父親在漕西洛（具體地點待考）任職。經常關閉房門凝神靜坐，有時連續幾天不許人送飯。人們都覺得他的行為很奇怪。一天晚上，照禪師打算吹滅燈睡覺，忽然大悟。連續吐出數首偈語，其中一首說：『不因言句不因人，不因物色不因聲。夜半吹燈方就枕，忽然者里已天明。』於是嘯歌自若，人們更加覺得他奇怪。他的父親想授予他世襲的官職，照禪師堅決讓給堂兄。於是告訴父親說：『我將要脫離世俗的束縛，不滯留於三界（佛教指欲界、色界、無色界），怎麼還會去名利場中奔波呢？』於是極力請求出家。他的父親知道照禪師的志向已決，不可以官位束縛他，於是為照禪師剃度，授具足戒（佛教出家人的正式戒律）。遊歷四方數年，名聲震動京師。政和年間，機緣巧合，在楚南（湖南南部）拜謁闡提照公（闡提照公，具體人物待考）。宣和三年辛丑年，徽宗皇帝賜予他『真際禪師』的稱號。壬寅年，恰逢江州圓通寺（圓通寺，位於江西廬山）住持之位空缺，朝廷下旨讓照禪師補任。照禪師辭謝圓通寺的住持之位，而居住在泐潭（具體地點待考）。照禪師於是應詔，代理主持圓通寺。圓通寺是匡廬（廬山的別稱）的名剎，各山德高望重的僧人還不足以瞭解照禪師的名聲。在照禪師就任住持的那天，都前往觀看。
【English Translation】 English version: Zen Master Zhao visited Kai Gong of Furong (Kai Gong of Furong, a Zen master of the Song Dynasty) at Mount Dahong. He left after gaining some understanding. Later, when Kai Gong received an edict from Daguan to leave, he encountered difficulties. Zen Master Zhao rushed from Sanwu (a general term for the Wu region, now the southern part of Jiangsu and the northern part of Zhejiang) to follow him. On the way, he had a great enlightenment. Kai Gong then used the prophecy of Touzi (Touzi Yiqing, a Zen master of the Song Dynasty) to confirm Zhao's enlightenment. Zen Master Zhao and Danxia Chun (Danxia Zichun, a Zen master of the Song Dynasty) were of the same generation. Zichun regarded Kai Gong as a son regards his teacher. Zen Master Zhao and Zhenxie Liao (Zhenxie Qingliao, a Zen master of the Song Dynasty) and Hongzhi Jue (Hongzhi Zhengjue, a Zen master of the Song Dynasty) were also in a 'goose formation' (referring to similar ages, like geese flying in formation with a sequence). When Zen Master Zhao was ten years old, he refused to study. He often sat quietly alone at night. He liked his father sleeping during the day. His father jokingly called Zen Master Zhao 'Muddlehead'. However, Zen Master Zhao's pupils were dark blue, and his divine light shone brightly. His words subtly matched the teachings of the sages. His father loved him very much, unlike his other sons. He once said to his guests: 'My Muddlehead is not muddled.' When Zen Master Zhao was about twenty years old, he dreamed of a strange monk who taught him four lines of verse. Soon after, someone gave him a portrait of the Abbot of Nanan Rock (Abbot of Nanan Rock, specific person to be investigated), and the inscription next to it was the verse he had dreamed of before. From then on, Zen Master Zhao held it in his mind and never forgot it. He discarded all worldly books after reading them once. At the age of twenty, he followed his father to serve in Caoxiluo (specific location to be investigated). He often closed his door and sat in meditation, sometimes refusing food for several days. People found his behavior strange. One night, Zen Master Zhao intended to blow out the lamp and go to bed, when he suddenly had a great enlightenment. He continuously uttered several verses, one of which said: 'Not because of words, not because of people, not because of things, not because of sound. Blowing out the lamp in the middle of the night to go to bed, suddenly here it is already dawn.' Then he sang and danced freely, and people found him even stranger. His father wanted to grant him a hereditary official position, but Zen Master Zhao firmly gave it to his cousin. Then he told his father: 'I am about to break free from worldly bonds and not dwell in the Three Realms (in Buddhism, the Desire Realm, the Form Realm, and the Formless Realm), so how can I still rush about in the arena of fame and fortune?' So he earnestly requested to become a monk. His father knew that Zen Master Zhao's will was firm and could not be bound by official position, so he shaved Zen Master Zhao's head and gave him the complete precepts (the formal precepts for Buddhist monks). After traveling around for several years, his name shook the capital. During the Zhenghe period, by chance, he visited Chanti Zhao Gong (Chanti Zhao Gong, specific person to be investigated) in Chunan (southern Hunan). In the third year of Xuanhe, Xin Chou year, Emperor Huizong bestowed upon him the title 'Zen Master Zhenji'. In the Renyin year, it happened that the abbot's seat of Yuangtong Temple (Yuangtong Temple, located in Mount Lu, Jiangxi) in Jiangzhou was vacant, and the imperial court ordered Zen Master Zhao to fill it. Zen Master Zhao declined the position of abbot of Yuangtong Temple and resided in Letan (specific location to be investigated). Zen Master Zhao then accepted the edict and served as acting abbot of Yuangtong Temple. Yuangtong Temple is a famous temple in Kuanglu (another name for Mount Lu), and the venerable monks of various mountains were not yet sufficient to understand Zen Master Zhao's reputation. On the day Zen Master Zhao took office as abbot, they all went to observe.
升座拈提。眾耳皆聳。其語曰。山僧二十年前。兩目皆盲。了無所睹。唯是聞人說道。青天之上。有大日輪。照三千大千世界。無有不遍之處。籌䇿萬端。終不能見。二十年後。眼光慚開。又值天色連陰。濃雲亂涌。四方觀察。上下推窮。見云行時。便於行處作計較。見云住時。便於住處立窠臼。正如是間。忽遇著個多知漢問道。莫是要見日輪么。何不向高山頂上去。山僧卻徴宅道那裡。是高山頂上。他道。紅塵不到處。是諸仁者好個端的訊息。還會么。長連床上佛陀耶。又曰。昨夜黃面瞿曇。將三千大千世界來。一口吞盡。如人飲湯水。軌跡不留。應時消散。當爾時。諸大菩薩聲聞羅漢。及與一切眾生。盡皆不覺不知。唯有文殊普賢瞥然覷見。雖然得見。渺渺茫茫。恰似向大洋海里。頭出頭沒。諸人且道。是甚麼訊息。若也簡點得破。許你頂門。具一隻眼。師住圓通。今古法門。所積之廢。無不備舉。而整頓之。然以身度人。使人易行。矯清賣高之條。師弗取也。選職任事。以德不以才。嘗嘆曰。寧缺人而廢事。過在一時。若能事而敗化。則遣臭萬世矣。以故衲子游泳于圓通。如魚相忘于江湖。南宋紹興五年乙卯示寂。阇維煙𦦨所及。悉有設利。諸方稱師身後佛事。與寶峰照公。皆乘大愿而來者也。照公先於建炎二
【現代漢語翻譯】 現代漢語譯本 高座之上，法師拈花說法，眾人聚精會神地傾聽。法師說道：『我二十年前，雙目失明，什麼也看不見。只是聽人說，在青天之上，有一輪巨大的太陽，照耀著三千大千世界（three thousand great thousand worlds），無處不達。我用盡各種方法，最終也無法親眼見到。二十年後，我的視力漸漸恢復，又趕上連日陰天，濃厚的雲層翻滾涌動。我四處觀察，上下探尋，看到雲彩移動時，就在它移動的地方打主意；看到雲彩停住時，就在它停住的地方設立目標。』 『正在這個時候，忽然遇到一個自作聰明的人問我：『莫非您是想見到太陽嗎？為什麼不登上高山之巔呢？』我反問他：『哪裡才是高山之巔呢？』他回答說：『紅塵不到的地方。』這對於各位來說，是個很好的訊息啊。你們明白了嗎？』 『長連床上坐著的佛陀耶（Buddha）。』法師又說：『昨夜，黃面瞿曇（yellow-faced Gautama，釋迦牟尼佛的別稱）將三千大千世界一口吞下，就像人喝湯一樣，沒有留下任何痕跡，瞬間就消失了。當時，諸大菩薩（great Bodhisattvas）、聲聞羅漢（Śrāvakas and Arhats），以及一切眾生，全都毫無察覺。只有文殊（Mañjuśrī）和普賢（Samantabhadra）菩薩稍微瞥見了。即使見到了，也是渺渺茫茫，就像在大海里，頭出頭沒一樣。各位，這到底是什麼訊息呢？如果能夠參透，就允許你們的頭頂上，長出一隻眼睛。』 法師住在圓通寺，對於古今的佛法，凡是荒廢的地方，沒有不加以整頓的。然而他以身作則，使人容易修行。那種矯情清高，沽名釣譽的做法，法師是不會採用的。選拔人才，安排職務，以德行為標準，而不是以才能為標準。他曾經感嘆說：『寧可缺少人手而耽誤事情，這過錯只在一時；如果任用有才能但敗壞風氣的人，那就會遺臭萬年啊。』因此，僧人在圓通寺里自由自在，就像魚兒在江湖中互相遺忘一樣。 南宋紹興五年乙卯年，法師圓寂。火化后，煙霧所及之處，都有舍利（Śarīra）。各方都稱讚法師的身後佛事，與寶峰照公（Baofeng Zhao Gong）一樣，都是乘著大愿而來的。照公早於建炎二年（Jianyan second year）。
【English Translation】 English version Ascending the seat and raising the topic, all ears were perked. His words were: 'Twenty years ago, this mountain monk was blind in both eyes, unable to see anything. I only heard people say that above the blue sky, there is a great sun wheel, illuminating the three thousand great thousand worlds (three thousand great thousand worlds), with no place unreached. I exhausted all means, but ultimately could not see it. 'Twenty years later, my eyesight gradually improved, but I encountered continuous cloudy days, with thick clouds surging and rolling. I observed in all directions, exploring up and down, and when I saw the clouds moving, I made plans at the place where they moved; when I saw the clouds staying, I set up goals at the place where they stayed.' 'Just at that moment, I suddenly encountered a know-it-all who asked me: 'Could it be that you want to see the sun wheel? Why not go to the top of the high mountain?' I asked him back: 'Where is the top of the high mountain?' He replied: 'The place where the red dust does not reach.' This is good news for all of you. Do you understand?' 'The Buddha (Buddha) on the long continuous bed.' The master also said: 'Last night, the yellow-faced Gautama (yellow-faced Gautama, another name for Śākyamuni Buddha) swallowed the three thousand great thousand worlds in one gulp, like a person drinking soup, leaving no trace, and it dissipated instantly. At that time, all the great Bodhisattvas (great Bodhisattvas), Śrāvakas and Arhats (Śrāvakas and Arhats), and all sentient beings were completely unaware. Only Mañjuśrī (Mañjuśrī) and Samantabhadra (Samantabhadra) Bodhisattvas glimpsed it slightly. Even if they saw it, it was vague and indistinct, like bobbing up and down in the ocean. Everyone, what is this news? If you can break through it, you will be allowed to have an eye on the top of your head.' The master lived in Yuantong Temple, and for the ancient and modern Buddhist teachings, he rectified all the abandoned places. However, he led by example, making it easy for people to practice. The master would not adopt the practice of pretending to be pure and noble, and seeking fame and fortune. Selecting talents and arranging positions are based on virtue, not talent. He once lamented: 'It is better to lack manpower and delay things, this fault is only temporary; if you employ people with talent but corrupt the atmosphere, it will leave a bad name for thousands of years.' Therefore, monks swim freely in Yuantong Temple, like fish forgetting each other in the rivers and lakes. In the year of Yimao, the fifth year of Shaoxing in the Southern Song Dynasty, the master passed away. After cremation, there were Śarīra (Śarīra) in the area covered by the smoke. All parties praised the master's posthumous Buddhist affairs, like Baofeng Zhao Gong (Baofeng Zhao Gong), who came with great vows. Zhao Gong was earlier in the second year of Jianyan (Jianyan second year).
年示寂。其阇維亦得設利無數。舌齒不壞。師之設利。塔于司空山。分窆疊石原。照公設利。則塔泐潭之西峰矣。
智通深禪師
禪師名景深。臺州王氏子。幼喜林泉。不樂城居。每玩名山圖志。恍若身游。年十八。竟走紫籜山之廣度院。求度于德芝沙門芝愛。其標幟不凡。即為披剃。廣度為東南禪窟。瓢笠掛搭者不絕。深輒聞少室宗風。辭芝行腳。芝難之。深泣告曰。日月迫人。速如轉轂。生死事大。敢自放乎。芝憫而遣之。深出嶺而心誓曰。此去若不發明大事。以報四恩非鬚眉丈夫也。遂扣凈慈象之室。像或垂問。深便依理而默解之。一日聞象怒叱諸禪曰。思而知。慮而解。皆鬼家活計。深悚然束包而去。西入泐潭。謁闡提照。照有條約。凡僧來泐潭。須𨽻名行單半載。方許告香。深犯其禁。直剖己見於照公榻下。照曰。此事直須斷起滅念。向空劫已前。掃除玄路。不涉正偏。盡卻今時。全身放下。放盡還放。方有自繇分。深頓領旨。照大喜。乃擊鼓告眾曰。闡提大死之道。深阇黎得之矣。汝輩宜依之。一眾大驚。爭識深面。以故叢林共稱深。為大死翁。建炎初。出領興國軍之智通寺。紹興壬子。還臺住寶藏巖。因事民其服。深恬然不辨順受之。有司知深有道。奏還僧衣。時智朋禪師。新從清涼。退
【現代漢語翻譯】 現代漢語譯本：
于某年圓寂。火化后得到無數舍利（śarīra，佛教徒的遺骨或遺物）。舌頭和牙齒沒有損壞。禪師的舍利，建塔于司空山。一部分埋葬在疊石原。照公（指闡提照禪師）的舍利，則建塔在泐潭的西峰。 智通深禪師 禪師名景深，臺州王氏之子。從小喜歡山林泉石，不喜歡住在城市裡。經常玩味名山圖志，彷彿身臨其境。十八歲時，竟然跑到紫籜山的廣度院，請求德芝沙門芝愛剃度。因為他與衆不同，芝愛就為他剃度了。廣度院是東南地區的禪宗道場，掛單的雲遊僧人絡繹不絕。景深於是聽聞了少室山的禪宗風範，向芝愛辭行去遊方。芝愛為難他。景深哭著說：『時間緊迫，快如車輪轉動。生死是大事，怎敢放縱自己呢？』芝愛憐憫他，就放他走了。景深出了山嶺，心中發誓說：『此去如果不能發明大事（指開悟），以報答四恩（指父母恩、眾生恩、國土恩、三寶恩），就不是真正的男子漢。』於是前往凈慈寺拜訪象禪師。像禪師有時會提問，景深便依據道理默默地理解。一天，聽到象禪師怒斥眾禪僧說：『思考而知，考慮而解，都是鬼家的活計。』景深驚恐地收拾行李離開了。向西進入泐潭，拜見闡提照禪師。照禪師有規定，凡是僧人來泐潭，必須隸名在行單（僧堂名冊）上住半年，才允許告香（請求開示）。景深違反了他的規定，直接在照公的禪榻下剖析自己的見解。照公說：『這件事必須斷除生滅之念，回到空劫（極長的時間）以前，掃除玄路（通往真理的道路），不涉及正偏（不落入任何一邊），完全放下現在的執著。放盡還要再放，才能有自由自在的份。』景深立刻領悟了旨意。照公非常高興，於是擊鼓告訴大眾說：『闡提大死（指徹底放下）之道，深阇黎（對僧人的尊稱）已經得到了。你們應該傚法他。』眾人大驚，爭相認識景深的面容。因此叢林中都稱深禪師為大死翁。建炎初年，出任興國軍的智通寺住持。紹興壬子年，回到臺州住在寶藏巖。因為一些事情，百姓讓他脫下僧服。景深安然接受，不加辯解。有關官員知道景深有道行，上奏朝廷恢復了他的僧衣。當時智朋禪師，剛從清涼山退隱
【English Translation】 English version:
He passed away in a certain year. After cremation, countless śarīras (Buddhist relics) were obtained. His tongue and teeth remained intact. The Zen master's śarīras were enshrined in a pagoda on Mount Sikong. A portion was buried at Dieshi Plain. Zhao Gong's (referring to Chanti Zhao Zen Master) śarīras were enshrined in a pagoda on the west peak of Letan. Zen Master Zhitong Shen The Zen master's name was Jing Shen, a son of the Wang family of Taizhou. From a young age, he loved forests and springs and disliked living in the city. He often studied famous mountain maps and records, as if he were there in person. At the age of eighteen, he went to Guangdu Monastery on Mount Zituo and requested ordination from the śrāmaṇa (Buddhist monk) Dezhi Zhi'ai. Because of his extraordinary qualities, Zhi'ai ordained him. Guangdu Monastery was a Zen center in the southeast, and traveling monks were constantly arriving. Jing Shen then heard of the Zen style of Mount Shaoshi and bid farewell to Zhi'ai to travel. Zhi'ai made it difficult for him. Jing Shen wept and said, 'Time is pressing, as fast as a turning wheel. Birth and death are major matters; how dare I indulge myself?' Zhi'ai took pity on him and let him go. Jing Shen left the mountain range and vowed in his heart, 'If I cannot discover the great matter (referring to enlightenment) and repay the four debts (referring to the debts to parents, sentient beings, the country, and the Three Jewels), I am not a true man.' He then went to Jingci Monastery to visit Zen Master Xiang. Zen Master Xiang would sometimes ask questions, and Jing Shen would silently understand them according to reason. One day, he heard Zen Master Xiang angrily scolding the Zen monks, saying, 'Knowing through thinking and understanding through deliberation are all activities of the ghost family.' Jing Shen was frightened and packed his bags and left. He went west to Letan to visit Chanti Zhao Zen Master. Zen Master Zhao had a rule that all monks who came to Letan had to be registered on the sangha roster for half a year before being allowed to request instruction. Jing Shen violated his rule and directly analyzed his own views under Zhao Gong's meditation seat. Zhao Gong said, 'This matter requires cutting off the thoughts of arising and ceasing, returning to before the empty kalpa (an extremely long period of time), sweeping away the mysterious path (the path to truth), not involving right or wrong (not falling into any side), completely letting go of present attachments. Letting go completely and then letting go again is the only way to have freedom.' Jing Shen immediately understood the meaning. Zhao Gong was very happy and struck the drum to tell the assembly, 'The path of Chanti's great death (referring to complete letting go) has been attained by Śramaṇa Shen. You should follow him.' The crowd was greatly surprised and scrambled to see Jing Shen's face. Therefore, the sangha commonly called Zen Master Shen the Great Death Elder. In the early years of Jianyan, he became the abbot of Zhitong Monastery in Xingguo Army. In the year of Renzi in Shaoxing, he returned to Taizhou and lived in Baozang Rock. Because of some events, the people made him take off his monastic robes. Jing Shen accepted it calmly without arguing. The officials knew that Jing Shen had the Dao and petitioned the court to restore his monastic robes. At that time, Zen Master Zhipeng had just retired from Mount Qingliang
居明州瑞巖。聞而嘆曰。嗟乎不陷於榮。不逃于辱。寶藏法兄。真得泐潭先師之道矣。我芙蓉師翁之風。不亦大哉。適明守挽朋。再赴清涼。朋一笑書偈。付使者曰。相煩專使入煙霞。灰冷無湯不點茶。寄語甬東賢太守。難教枯木再生花。遂歿。深聞慟之。乃上堂曰。來不入門。去不出戶。來去無痕。如何提唱。直得古路苔封。𦏪羊絕跡。蒼梧月鎖。丹鳳不棲。所以道藏身處沒軌跡。沒軌跡處莫藏身。若如是去住無依。了無向背。還委悉么。而今分散如雲鶴。你我相忘觸處玄。紹興二十二年壬申三月十三日。深為眾小參罷便告寂。有偈曰。不用剃頭。何須澡浴。一堆紅焰。千足萬足。雖然如是。且道向上還有事也。無竟斂目而逝。深自復僧衣。其升堂入室提唱宗旨。切切無虛日。有僧問正中偏。深答。黑麵老婆披白練。偏中正。答白頭翁子著皂衫。正中來。答屎里翻觔斗。兼中至。答雪刃籠身不自傷。兼中到。答崑崙夜裡行。僧曰。向上還有事也無。深曰。捉得烏龜。喚作鱉。乞師再垂方便。深曰。入山逢虎臥。出谷鬼來牽。曰何得干戈相待。曰三兩線一斤麻。深之道眼精明。機用自在。于寶峰門下。稱賢肖焉。
贊曰。芙蓉之後。異苗番茂。而闡提照公輩可想也。其門弟德止禪師。不假師授。神悟絕倫。傾當
【現代漢語翻譯】 現代漢語譯本：居於明州瑞巖（地名）。聽說這件事後感嘆道：『唉，不因榮耀而迷惑，不因屈辱而逃避，寶藏法兄（人名），真是得到了泐潭先師（人名）的道啊！我芙蓉師翁（人名）的風範，真是偉大啊！』恰逢明州太守挽留朋（人名），再次前往清涼（地名）。朋笑著寫了一首偈語，交給使者說：『麻煩您專程前往煙霞（地名），爐灰已冷沒有熱水，無法煮茶。請轉告甬東（地名）賢明的太守，難以讓枯木再生花。』於是去世了。深（人名）聽聞后非常悲痛，於是上堂說法：『來不入門，去不出戶，來去無痕，如何提倡？』直使得古路長滿青苔，山羊絕跡，蒼梧（地名）被月光鎖住，丹鳳不再棲息。所以說藏身之處沒有軌跡，沒有軌跡之處不要藏身。如果這樣，來去沒有依靠，完全沒有方向，還明白嗎？如今分散如雲中的鶴，你我相忘，處處都是玄機。紹興二十二年壬申三月十三日，深為眾僧小參完畢后便宣告圓寂。留下一首偈語說：『不用剃頭，何須洗浴，一堆紅焰，千足萬足。』雖然如此，且說向上還有事嗎？』說完便閉目逝去。深自己穿好僧衣，他升堂入室，提倡宗旨，每天都非常懇切，沒有虛度。有僧人問正中偏，深回答：『黑麵老婆披白練。』偏中正，回答：『白頭翁子著皂衫。』正中來，回答：『屎里翻觔斗。』兼中至，回答：『雪刃籠身不自傷。』兼中到，回答：『崑崙（山名）夜裡行。』僧人說：『向上還有事嗎？』深說：『捉得烏龜，喚作鱉。』乞求師父再次施加方便。深說：『入山逢虎臥，出谷鬼來牽。』問：『為何要干戈相待？』答：『三兩線一斤麻。』深的道眼精明，機用自在，在寶峰（地名）門下，被稱為賢能的後輩。 贊曰：芙蓉之後，奇異的苗裔繁茂生長，而闡提照公（人名）之輩是可以想見的。他的門弟德止禪師（人名），不依靠老師的傳授，神悟絕倫，值得期待。
【English Translation】 English version: Abbot Ruiyan of Mingzhou (place name), upon hearing this, sighed and said, 'Alas, not ensnared by glory, nor escaping from disgrace, Dharma Brother Baozang (person name), truly attained the Way of the late Master Letan (person name)! The spirit of my teacher, Elder Furong (person name), is truly great!' It happened that the Prefect of Mingzhou retained Peng (person name), who was about to go to Qingliang (place name) again. Peng smiled and wrote a verse, entrusting it to the messenger, saying, 'Trouble you, special envoy, to go to Yanhsia (place name). The ashes are cold, there's no hot water to brew tea. Please tell the virtuous Prefect of Yongdong (place name), it's difficult to make a withered tree bloom again.' Then he passed away. Shen (person name), hearing this, was deeply grieved, and ascended the hall, saying, 'Coming, not entering the gate; going, not leaving the house; coming and going without a trace, how to advocate this?' It directly causes the ancient road to be covered with moss, the mountain sheep to disappear, Mount Cangwu (place name) to be locked by the moon, and the phoenix to no longer perch. Therefore, it is said that where one hides, there is no trace; where there is no trace, do not hide. If it is like this, coming and going without reliance, completely without direction, do you understand? Now scattered like cranes in the clouds, you and I forget each other, everywhere is mystery. On the 13th day of the third month of the Ren Shen year of Shaoxing twenty-two, Shen finished the small assembly for the monks and then announced his passing. He left a verse saying, 'No need to shave the head, why bathe? A pile of red flames, a thousand feet, ten thousand feet.' Although it is so, let's say, is there anything further?' After saying this, he closed his eyes and passed away. Shen himself put on his monastic robes. He ascended the hall and entered the room, advocating the principles, every day very earnestly, without wasting time. A monk asked about the 'bias within the correct,' Shen answered, 'A black-faced old woman wears white silk.' 'Correct within the bias,' he answered, 'An old man with white hair wears a black robe.' 'Coming from the correct,' he answered, 'Turning somersaults in the excrement.' 'Arriving at the simultaneous,' he answered, 'A snow blade covers the body without self-injury.' 'Reaching the simultaneous,' he answered, 'Walking at night on Mount Kunlun (mountain name).' The monk said, 'Is there anything further?' Shen said, 'Catching a turtle and calling it a turtle.' Begging the master to bestow further expedient means. Shen said, 'Entering the mountain, encountering a tiger lying down; leaving the valley, ghosts come to pull.' Asked, 'Why must we treat each other with weapons?' Answered, 'Three or two threads, one catty of hemp.' Shen's eye of the Way was clear and bright, his use of the machine was free and at ease. Under the gate of Baofeng (place name), he was called a worthy descendant. Eulogy: After Furong, strange seedlings grew luxuriantly, and the likes of Chanti Zhaogong (person name) are conceivable. His disciple, Chan Master Dezhi (person name), did not rely on the teaching of a teacher, his divine understanding was unparalleled, and he is worthy of anticipation.
世有國者。時稱為太陽再世。不謬矣。至於景深禪師。則照公獨提獎於人天眾前。師資緣會。夫豈偶然哉。及其弘道。而榮辱喧天人風。確不可撼。在往哲有所不能。而獨能之。非深得羼提三昧者。其可得歟。嗚呼二師于諸樂並作之際。而大振黃鐘。則遠錄公之功。政未替也。
龍牙才禪師
禪師名智才。姓施氏。舒州人也。進止勇猛。有囊括之志。斷髮為大僧。趨最上乘。遂得旨于佛鑒勤公。公補太平時。眾多務繁。才自典犁钁。一眾仰焉。又謁死心禪師于黃龍。死心輒拈百丈野狐公案。以徴才。才遽對曰。入戶已知來見解。何須更舉轢中泥。曰死心長老死在上座手裡也。才曰。語言雖有異。至理且無差。曰如何是無差底事。才曰。不扣黃龍角。焉知頷下珠。死心便打。才拂袖趨去之。死心後知乃嘆曰。太平之風果不寂寥。政和初。佛鑒自太平移智海。才造省。佛鑒以智海之眾。命才首之。才辭不就。乃隱嶽麓。佛鑒遷蔣山。才又造省。時珣禪師為座元。有僧以女子出定因緣。請珣批判。珣曰。瞿曇身心如泥。女子肝腸似鐵。文殊貪尋鍋子。罔明繇來著楔。歷觀大地眾生。不解閉門作活。不動干戈建太平。雨過春山如黛潑。其僧不領。乃請決于才。才曰。女子文殊與罔明禪徒。畢竟如何委。除非格外妙
【現代漢語翻譯】 現代漢語譯本： 世間有國君，時人稱頌他如同太陽再世，這並非虛謬之言。至於景深禪師，照公（指佛鑒勤公，下同）在人天大眾之前，獨獨提拔獎掖他。師徒之間的因緣際會，難道是偶然的嗎？等到他弘揚佛法時，榮辱得失的喧囂塵世之風，也確實無法撼動他。這是以往的賢哲所不能做到的，而他卻能夠做到，如果不是深深地領悟了羼提（Kshanti，忍辱）三昧，又怎麼能夠做到呢？
唉！景深禪師和照公兩位大師，在各種快樂同時到來之際，大力振作佛法，那麼遠錄公（指遠錄禪師）的功績，也實在沒有廢棄啊！
龍牙才禪師
禪師法名智才，俗姓施，是舒州人。他進取勇猛，有囊括一切的志向。剃度出家成為大僧，追求最上乘的佛法，於是得到了佛鑒勤公的真傳。佛鑒勤公補任太平寺住持時，寺中事務繁多，智才親自操持農具，大眾都仰仗他。他又去黃龍山拜見死心禪師，死心禪師就拿百丈禪師的野狐公案來考較智才。智才立刻回答說：『剛進門就已經知道你的見解，何必再舉起車轍中的泥土呢？』死心禪師說：『死心長老死在你這位上座手裡了。』智才說：『語言雖然有所不同，但至理並沒有差別。』死心禪師說：『如何是沒有差別的事情？』智才說：『不敲黃龍的角，怎麼知道他下巴下的寶珠呢？』死心禪師便打了他，智才拂袖而去。死心禪師後來知道後感嘆說：『太平寺的風範果然沒有寂寥啊！』政和初年，佛鑒勤公從太平寺調任智海寺，智才前去拜見。佛鑒勤公想讓智才來管理智海寺的僧眾，智才推辭沒有接受，於是隱居在嶽麓山。佛鑒勤公調任蔣山寺住持時，智才又前去拜見。當時珣禪師擔任座元，有僧人以女子出定的因緣，請珣禪師評判。珣禪師說：『瞿曇（Gautama，釋迦牟尼佛）的身心如同泥土，女子的肝腸如同鋼鐵。文殊（Manjusri，文殊菩薩）貪圖尋找鍋子，罔明（無明）本來就著了楔子。縱觀大地眾生，不明白閉門修行的道理。不動用干戈就能建立太平，雨後的春山如同黛色潑灑。』那位僧人不能領會，於是請智才禪師決斷。智才禪師說：『女子、文殊和罔明這些禪徒，究竟應該如何看待？除非有格外精妙的見解。』
【English Translation】 English version: There are rulers of countries in the world who are praised as the reincarnation of the sun. This is not a false statement. As for Zen Master Jing Shen, Zhao Gong (referring to Fo Jian Qin Gong, the same below) singularly promoted and commended him before the assembly of humans and devas. The karmic connection between master and disciple, how could it be accidental? When he propagated the Dharma, the noisy winds of worldly honor and disgrace could not shake him. This is something that past sages could not achieve, yet he was able to do it. If he had not deeply attained the Kshanti (patience) Samadhi, how could he have done it?
Alas! Zen Master Jing Shen and Master Zhao Gong, at a time when all kinds of pleasures arose together, vigorously revitalized the Dharma. Therefore, the merits of Yuan Lu Gong (referring to Zen Master Yuan Lu) were not abandoned!
Zen Master Long Ya Cai
The Zen master's Dharma name was Zhi Cai, his surname was Shi, and he was from Shuzhou. He was courageous and vigorous, with the ambition to encompass everything. He shaved his head and became a great monk, pursuing the supreme vehicle of the Dharma, and thus received the true transmission from Fo Jian Qin Gong. When Fo Jian Qin Gong was appointed abbot of Taiping Temple, the temple affairs were numerous, and Zhi Cai personally handled the farm tools, and the masses relied on him. He also went to Huanglong Mountain to visit Zen Master Si Xin, who used the wild fox koan of Zen Master Baizhang to test Zhi Cai. Zhi Cai immediately replied: 'Having just entered the door, I already know your understanding, why bother to raise the mud in the rut?' Zen Master Si Xin said: 'Elder Si Xin died in the hands of you, the senior seat.' Zhi Cai said: 'Although the words are different, the ultimate truth is not different.' Zen Master Si Xin said: 'What is the matter of no difference?' Zhi Cai said: 'Without knocking on the horn of Huanglong, how can one know the pearl under his chin?' Zen Master Si Xin then hit him, and Zhi Cai flicked his sleeves and left. Zen Master Si Xin later realized and sighed: 'The style of Taiping Temple is indeed not desolate!' In the early years of Zhenghe, Fo Jian Qin Gong was transferred from Taiping Temple to Zhihai Temple, and Zhi Cai went to visit. Fo Jian Qin Gong wanted Zhi Cai to manage the monks of Zhihai Temple, but Zhi Cai declined and went into seclusion in Mount Yuelu. When Fo Jian Qin Gong was transferred to be the abbot of Jiangshan Temple, Zhi Cai went to visit again. At that time, Zen Master Xun was the head seat, and a monk asked Zen Master Xun to comment on the karmic connection of a woman emerging from samadhi. Zen Master Xun said: 'Gautama (Shakyamuni Buddha)'s body and mind are like mud, and the woman's liver and intestines are like iron. Manjusri (Manjusri Bodhisattva) is greedy for finding pots, and ignorance (Avidya) is originally wedged. Looking at all living beings on the earth, they do not understand the principle of closing the door to cultivate. Without using weapons, peace can be established, and the spring mountains after the rain are like ink splashed.' That monk could not understand, so he asked Zen Master Zhi Cai to decide. Zen Master Zhi Cai said: 'How should we view the woman, Manjusri, and the Zen practitioners of ignorance? Unless there is an exceptionally subtle understanding.'
投機。始信波濤元是水。僧有省。珣笑曰。須是我才蘇嚕始得。才居嶽麓時。因僧問。德山棒臨濟喝。今日請師為拈掇。才曰。蘇嚕囌嚕。曰蘇嚕囌嚕還有西來意也無。才曰。蘇嚕囌嚕。故叢林稱為才蘇嚕云。才遷潭州龍牙。龍牙有眾數百。不以聲色。而出入提揭。如左右手。均勞逸預。險夷木榻之側。片笠不完。禪徒飫染其味。昂昂自若。一以胎風雨鷇之舌。敲唱玄猷。故居十三載如一日。有語曰。彈指圓成八萬門。剎那滅卻三祇劫。若也見得行得。健即經行困即歇。若也未會。兩個鸕鶿扛個鱉。紹興間。退居云溪。忽集眾曰。戊午中秋之日。出家住持事畢。臨行自己。尚無有甚虛空可覓。眾大驚。攀戀之。至二十三日。又曰。涅槃生死儘是空花。佛及眾生併爲增語。汝等諸人合作么生。良久喝曰。白雲涌地。明月當天。竟長往。火浴。收五色舍利。塔于本山。
贊曰。佛鑒嘗謂才公云。住持有三訣。見事能行果斷。三者缺一。則見事不明。終為小人。忽慢住持不振矣。故才公開化二十載。眾敬畏之。如羽族隨鳳懷其德也。是時死心善罵天下聾縮。獨于公。則嘖嘖延譽于不衰。豈徒然哉。
性空普庵主
禪師妙普者。字性空。漢州人也。公性少緣飾。好面折人。能與公游者。始終皆播令名。公嘗
【現代漢語翻譯】 現代漢語譯本： 投機，開始相信波濤原本就是水。有僧人因此有所領悟。珣笑著說：『必須是我才蘇嚕才可以。』才禪師在嶽麓的時候，有僧人問：『德山（Dèsān）的棒喝，臨濟（Línjì）的喝，今天請師父您來拈掇。』才禪師說：『蘇嚕囌嚕。』僧人說：『蘇嚕囌嚕還有西來意嗎？』才禪師說：『蘇嚕囌嚕。』所以叢林中稱他為才蘇嚕。才禪師後來遷到潭州龍牙（Tánzhōu Lóngyá），龍牙寺有數百僧眾，不以聲色犬馬為務，出入提攜，如同左右手，平均勞逸，預先考慮到險夷，在木榻旁邊，連一片斗笠都不完整，禪僧們飽染他的禪味，昂昂自若，用風雨中雛鳥的舌頭，敲唱玄妙的佛法，所以在那裡住了十三年如一日。有話說：『彈指圓成八萬法門，剎那滅卻三祇劫。如果能夠見得、行得，健壯就經行，睏倦就歇息。如果還不會，就像兩個鸕鶿扛著一個鱉。』紹興年間，退居云溪（Yúnxī），忽然召集眾人說：『戊午年中秋之日，出家住持的事情完畢。臨行自己，尚且沒有甚麼虛空可以尋覓。』眾人都大驚，攀戀著他。到二十三日，又說：『涅槃生死儘是空花，佛及眾生併爲增語。你們這些人合作么生？』良久喝道：『白雲涌地，明月當天。』最終長逝。火化后，收取五色舍利，建塔于本山。 讚語說：佛鑒（Fójiàn）曾經對才公說：『住持有三個訣竅，見事能行，果斷。三者缺一，則見事不明，終為小人，忽慢住持不振矣。』所以才公弘法二十年，眾人都敬畏他，如同羽族追隨鳳凰，懷念他的德行一樣。當時死心（Sǐxīn）善於謾罵天下聾啞之人，唯獨對才公，則嘖嘖稱讚不已，難道是徒然的嗎？ 性空普庵（Xìngkōng Pǔ'ān）主 禪師妙普（Miàopǔ），字性空（Xìngkōng），漢州（Hànzhōu）人。他天性不喜歡裝飾，喜歡當面指責別人。能夠和他交往的人，始終都傳播著美好的名聲。他曾經……
【English Translation】 English version: Speculation. Initially believing that the waves are essentially water. A monk had an awakening because of this. Xun smiled and said, 'It must be me, Cai Sulu, who can do it.' When Chan Master Cai was at Yuelu (Yuèlú, a mountain), a monk asked, 'Deshan's (Dèsān, a Zen master) staff and Linji's (Línjì, a Zen master) shout, today we ask you, Master, to pick them up.' Chan Master Cai said, 'Sulu Sulu.' The monk said, 'Does Sulu Sulu also have the meaning of the coming from the West?' Chan Master Cai said, 'Sulu Sulu.' Therefore, the monastic community called him Cai Sulu. Chan Master Cai later moved to Longya (Lóngyá, a temple) in Tanzhou (Tánzhōu, a city). Longya Temple had hundreds of monks, not engaged in sensual pleasures, going in and out, helping each other like left and right hands, equally sharing labor and leisure, anticipating dangers and ease, beside the wooden bed, even a piece of bamboo hat was incomplete. The Zen monks were immersed in his Zen flavor, self-possessed, using the tongue of a fledgling bird in the wind and rain, chanting profound Buddhist teachings, so he lived there for thirteen years as if it were one day. There is a saying: 'Snapping fingers completes eighty thousand Dharma gates, an instant extinguishes three asamkhya kalpas. If you can see it and practice it, walk when healthy, rest when tired. If you still don't understand, it's like two cormorants carrying a turtle.' During the Shaoxing (Shàoxīng, an era) period, he retired to Yunxi (Yúnxī, a place), suddenly gathered the crowd and said, 'On the Mid-Autumn Day of the year Wu-wu, the affairs of leaving home and being the abbot are completed. Before leaving, I myself, still have no emptiness to seek.' The crowd was greatly alarmed, clinging to him. On the twenty-third day, he said again, 'Nirvana and samsara are all empty flowers, Buddhas and sentient beings are all additional words. What will you all do?' After a long silence, he shouted, 'White clouds surge from the ground, the bright moon is in the sky.' Finally, he passed away. After cremation, five-colored relics were collected, and a pagoda was built on the mountain. The eulogy says: Buddha-eye (Fójiàn, a Zen master) once said to Cai Gong, 'There are three secrets to being an abbot: seeing things and being able to act, being decisive. If one of the three is missing, then seeing things will be unclear, and one will eventually become a petty person, neglecting the duties of the abbot and causing it to decline.' Therefore, Chan Master Cai propagated the Dharma for twenty years, and everyone respected and feared him, just as the feathered tribe followed the phoenix, cherishing his virtue. At that time, Sixin (Sǐxīn, a Zen master) was good at scolding the deaf and dumb people of the world, but only to Cai Gong, he praised him repeatedly, could it be in vain? Abbot Xingkong Puan (Xìngkōng Pǔ'ān) Chan Master Miaopu (Miàopǔ), styled Xingkong (Xìngkōng), was a native of Hanzhou (Hànzhōu, a place). He was naturally unadorned and liked to criticize people face to face. Those who could associate with him always spread good reputation. He once...
以短䇿荷敝衲。歷諸名山。不喜同眾掛搭。或宿古廟。或寄閑房。有以耐叢林而諫公。公為諾諾而已。及見死心於黃龍。乃折䇿堅依之。竟得黃龍之旨。死心獨奇公。公慕船子遺風。辭抵秀水。結茅青龍之野。吹鐵笛自娛。愛發新聲。嘗歌曰。心法雙忘猶隔妄。色塵不二尚餘塵。百鳥不來春又過。不知誰是住庵人。又曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動千戈治太平。又曰。十二時中莫住工。窮來窮去到無窮。直須窮徹無窮底。踏倒須彌第一峰。建炎初。徐明唱叛。道經烏鎮。恣殺戮。雞犬絕聲。公憫之。乃曳履獨往。或以險難止公。公曰。隨緣赴感。吾之愿也。賊見公偉異。疑必跪伏者。執問來端。公曰。吾乃禪者。欲抵密印寺。豈有他哉。賊怒欲殺。公笑曰。大丈夫。要頭便斫去。何以怒為。愿施一飯。以為送終。賊意稍解。授以肉食。公如常應供。出生畢。乃曰。孰當祭我以文。賊相笑顧不答。公曰。吾自為之。賊復相笑。遺以禿筆。公起大書于空壁曰。嗚呼惟靈。勞我以生。則大塊之過。役我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命。則時日不吉。吁哉至哉。賴有出塵之道。悟我之性。與其妙心。則其妙心孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓
【現代漢語翻譯】 現代漢語譯本： 他拿著短杖，揹著破舊的僧衣，遊歷各處名山。不喜歡和大眾一起在寺院掛單，有時住在古廟裡，有時借宿在空閑的房間里。有人勸他適應叢林生活，他只是唯唯諾諾。等到在黃龍山見到死心禪師（禪宗大師），便折斷手杖，堅決地依附他，最終領悟了黃龍禪師的宗旨。死心禪師非常器重他。他仰慕船子和尚（唐代禪師）的遺風，告別死心禪師，來到秀水（地名），在青龍山野結茅居住，吹奏鐵笛自娛自樂，喜歡創作新的曲調。曾經唱道：『心法雙忘，仍然隔著虛妄；色塵不二，尚且殘留塵埃。百鳥不來，春天又已過去，不知誰是這庵中的主人。』又唱道：『學道猶如守衛禁城，白天防備六賊（指色、聲、香、味、觸、法六種慾望），夜晚也要保持清醒。中軍主將如果能夠正確地發號施令，即使不動用一兵一卒，也能治理好天下。』又唱道：『十二時辰中不要停止修行，越是窮究，越是無窮無盡。必須窮究到無窮無盡的盡頭，才能踏倒須彌山（佛教中的聖山）第一峰。』 建炎初年，徐明發動叛亂，軍隊經過烏鎮，肆意殺戮，雞犬不留。他對此感到悲憫，於是拄著枴杖獨自前往。有人因為危險勸阻他，他說：『隨順因緣，應赴感應，是我的願望。』叛賊見他身材高大奇異，以為他一定會跪地求饒，便抓住他，問他來的目的。他說：『我是個禪者，想去密印寺，沒有其他目的。』叛賊憤怒地要殺他。他笑著說：『大丈夫，要砍頭就砍去，何必發怒呢？希望施捨一頓飯，作為我的送終。』叛賊的怒氣稍微消解，給他肉食。他像平常一樣應供，吃完后，便說：『誰來為我寫祭文呢？』叛賊互相看著笑著，不回答。他說：『我自己來寫。』叛賊又互相嘲笑，給他一支禿筆。他起身在空墻上寫道：『嗚呼，我的靈魂啊！用生命來勞累我，是大自然的過錯；用壽命來役使我，是陰陽的失誤；用貧窮來睏乏我，是五行不正；用命運來困擾我，是時日不吉。唉，偉大啊！幸虧有出世的佛法，領悟我的本性，以及那微妙的心。那麼，這微妙的心與什麼為鄰呢？向上與諸佛的真如化境相同，向下與凡夫的無明相合。纖塵不染，本來就是圓滿的。』
【English Translation】 English version: He carried a short staff and wore a patched robe, traveling to various famous mountains. He disliked staying with the crowd in monasteries, sometimes lodging in ancient temples or vacant rooms. Some advised him to adapt to monastic life, but he would only nod in agreement. When he met Master Sixin (Zen master) at Huanglong Mountain, he broke his staff and firmly attached himself to him, eventually comprehending the essence of Huanglong Zen. Master Sixin greatly admired him. He admired the style of Monk Boatman (Zen master of the Tang Dynasty), bid farewell to Master Sixin, and arrived at Xiushui (place name), building a thatched hut in the wilderness of Qinglong Mountain, entertaining himself by playing the iron flute and enjoying composing new melodies. He once sang: 'Forgetting both mind and Dharma, there is still delusion; non-duality of form and dust, there is still dust remaining. The birds do not come, and spring has passed again, I wonder who is the master of this hermitage.' He also sang: 'Studying the Way is like guarding a forbidden city, guarding against the six thieves (referring to the six desires of sight, sound, smell, taste, touch, and Dharma) during the day, and staying awake at night. If the commander of the central army can issue orders correctly, he can govern the world without moving a single soldier.' He also sang: 'Do not stop practicing during the twelve hours, the more you investigate, the more endless it becomes. You must investigate to the end of endlessness, to overthrow the first peak of Mount Sumeru (holy mountain in Buddhism).' In the early years of Jianyan, Xu Ming launched a rebellion, and the army passed through Wuzhen, slaughtering wantonly, leaving no chickens or dogs alive. He felt compassion for this, so he went alone with his staff. Some tried to dissuade him because of the danger, but he said: 'Following the conditions and responding to the senses is my wish.' The rebels saw that he was tall and strange, and thought that he would kneel down and beg for mercy, so they grabbed him and asked him the purpose of his coming. He said: 'I am a Zen practitioner, and I want to go to Miyin Temple, I have no other purpose.' The rebels angrily wanted to kill him. He smiled and said: 'A great man, if you want to cut off my head, then cut it off, why be angry? I hope you can give me a meal as my last rite.' The rebels' anger subsided slightly, and they gave him meat. He offered it as usual, and after eating, he said: 'Who will write a eulogy for me?' The rebels looked at each other and laughed, without answering. He said: 'I will write it myself.' The rebels laughed at him again and gave him a worn-out brush. He got up and wrote on the empty wall: 'Alas, my soul! To trouble me with life is the fault of nature; to employ me with longevity is the mistake of yin and yang; to impoverish me with poverty is the imbalance of the five elements; to trouble me with fate is the inauspiciousness of time and date. Alas, great! Fortunately, there is the Dharma of transcendence, which realizes my nature, and that subtle mind. Then, what is this subtle mind adjacent to? Upwardly, it is the same as the true suchness of all Buddhas, and downwardly, it is in harmony with the ignorance of ordinary people. Not a speck of dust moves, it is originally perfect.'
成。妙矣哉。妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。六十餘年和光混俗。四二十臘逍遙自在。逢人則喜見佛不拜。笑矣乎。笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗。字勢飛動。數壁俱盡。遂舉箸飫食。賊徒爭視大笑。公食罷復高聲招曰。來來。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。又大呼斬斬。賊大駭異。令衛出之。烏鎮廬舍獨全。公之惠也。道俗聞益皈仰。以名剎致。公不顧。或說公從上付託之重。公輒以鐵笛揮之。紹興庚申。命造大盆。修書寄雪竇持禪師曰。吾將水葬矣。持笑曰。風流老子。灼有商量。壬戌持至。見公尚存。相敘歡甚。占偈嘲曰。咄哉老性空。剛要餵魚鱉。去不索性去。只管向人說。公笑曰。惟待老兄證明耳。令告四眾。眾集。公為說法。仍說偈曰。坐脫立亡。不若水葬。一省柴燒。二省開壙。撒手便行。不妨快鬯。誰是知音。船子和尚高風難繼。百千年一曲。漁歌少人唱。遂盤坐盆中。弄笛。順潮而下。緇素隨至。不可勝計。望欲斷目。公取塞戽水。而回眾擁觀。水無所入。復乘流而往。引聲拍掌。長歌曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。其笛聲嗚咽。頃于蒼茫
【現代漢語翻譯】 現代漢語譯本： 『成。妙哉！妙哉！』太陽和月亮的光芒都不足以形容光明，天地都不足以形容廣大。光明磊落，沒有任何牽掛和阻礙。六十多年來，和光同塵，與世俗混同。四十二個年頭，逍遙自在。遇到人就高興，見到佛也不拜。可笑啊！可笑啊！可惜了少年郎，風流倜儻，光彩照人。坦然歸去，將一切交付給春風，身體如同虛空般終究不會壞滅。享用祭品吧！筆勢飛揚，寫滿了數面牆壁。於是拿起筷子飽餐一頓。盜賊們爭相觀看，大笑。公吃完后又高聲招呼說：『來來。劫難既然遭遇離亂，我是個快活的烈士。如今正好趁此機會，就請一刀兩斷吧。』又大喊『斬！斬！』盜賊們非常害怕，命令衛兵把他趕出去。烏鎮的房屋唯獨他的廬舍得以保全，這是公的恩惠啊。道士和俗人都更加皈依仰慕他，想用名剎來供養他，公不理睬。有人說他肩負著從上面來的重要囑託，公就用鐵笛揮開他們。紹興庚申年（1140年），命人制造大盆，修書寄給雪竇持禪師（Xuedouchi Chanshi，人名，禪師）說：『我將要水葬了。』持禪師笑著說：『風流老頭，確實有安排。』壬戌年（1142年），持禪師趕到，見公還活著，互相敘談，非常高興。作偈嘲笑他說：『咄，你這老傢伙，本性空空如也，偏要餵魚鱉。要走不乾脆走，只管向人說。』公笑著說：『只是等待老兄來證明罷了。』命令告知四眾弟子，眾人聚集。公為大家說法，仍然說偈語：『坐著死去，站著死去，不如水葬。節省柴火，又節省挖墓。撒手便走，不妨暢快。誰是知音？船子和尚（Chuanzi Heshang，人名，和尚）的高風難以繼承，百千年才有一曲，漁歌很少有人唱。』於是盤腿坐在盆中，吹奏笛子，順著潮水而下。僧人和俗人跟隨而至，數不勝數，望眼欲穿。公拿起塞子堵住水，而眾人擁擠觀看，水無法進入。又乘著水流而往，引吭高歌，拍手唱道：『船子當年返回故鄉，沒有軌跡之處，玄妙難以衡量。真風普遍寄給知音者，鐵笛橫吹作為散場。』那笛聲嗚咽，頃刻間消失在蒼茫之中。
【English Translation】 English version: 『Done. Wonderful! Wonderful!』 The light of the sun and moon is not enough to describe the brightness, and the heaven and earth are not enough to describe the vastness. Bright and open, without any attachments or obstacles. For more than sixty years, he has been living in harmony with the world. For forty-two years, he has been carefree and at ease. He is happy to meet people, but does not worship the Buddha. How laughable! How laughable! What a pity for the young man, romantic and talented, radiant and charming. He calmly returns, entrusting everything to the spring breeze, his body like the void, ultimately indestructible. Accept the offerings! The brushstrokes are flying, filling several walls. Then he picked up his chopsticks and ate his fill. The bandits watched and laughed. After he finished eating, he called out loudly, 『Come, come. Since the calamity has brought chaos, I am a happy martyr. Now is the perfect opportunity, so please cut me in two with one stroke.』 He shouted again, 『Chop! Chop!』 The bandits were terrified and ordered the guards to drive him away. Only his hut in Wuzhen was spared, thanks to his benevolence. Taoists and laypeople admired him even more and wanted to offer him a famous temple, but he refused. Someone said that he bore a heavy trust from above, but he waved them away with his iron flute. In the year Gengshen of Shaoxing (1140), he ordered a large basin to be made and sent a letter to Zen Master Xuedouchi (Xuedouchi Chanshi, a person's name, a Zen master), saying, 『I am going to be water-buried.』 Zen Master Chi laughed and said, 『A romantic old man, he certainly has a plan.』 In the year Renxu (1142), Zen Master Chi arrived and saw that he was still alive. They talked and were very happy. He composed a verse to mock him, saying, 『Tsk, you old fellow, your nature is empty, yet you insist on feeding the fish and turtles. If you want to go, go decisively, don't keep talking to people.』 He laughed and said, 『I am just waiting for my old friend to certify it.』 He ordered the fourfold assembly to be informed, and the people gathered. He gave a Dharma talk to everyone and recited a verse, 『Dying sitting, dying standing, is not as good as water burial. It saves firewood and digging a grave. Let go and leave, it's carefree. Who is the confidant? The noble spirit of Boatman Monk (Chuanzi Heshang, a person's name, a monk) is difficult to inherit, only one song in a hundred or a thousand years, few people sing the fisherman's song.』 Then he sat cross-legged in the basin, played the flute, and floated down the tide. Monks and laypeople followed, countless, straining their eyes. He took a stopper to block the water, and the crowd gathered to watch, but the water could not enter. He continued to float with the current, singing loudly and clapping his hands, 『The boatman returned to his hometown in those years, the place without a trace is mysteriously immeasurable. The true spirit is widely sent to those who understand, the iron flute is played as the end.』 The sound of the flute was sobbing, and in an instant, it disappeared into the vastness.
間。見以笛擲空而沒。后三日。灘頭趺坐如生。四至爭往迎。歸留五日。異香不散。阇維時有二玄鶴。徘徊空中。得舍利。大如菽者莫計。塔于青龍。其尺楮片言。流播人間。珍如珙璧。
贊曰。余考建炎之擾。高蹈物表。不無其人。普公直躡不測之壘。因機示教。佈置節次。毫忽不亂。此其智力願力。可稱兩足矣。惟顛末追慕船子。雖釣盡清波金鱗不遇。而公之慈風凜然在也。
龍翔竹庵圭禪師
禪師名士圭。號竹庵。蜀郡成都史氏子。乃龍門佛眼遠公之高弟也。說法于江南浙閩諸大名坊。圭有密行。喜推獎人士。一與圭接者。皆成美名。圭初依止於大慈沙門宗雅。研究楞嚴。而雅亦僧杰也。默察圭器度宏大。意欲圭南詢。乃盛讚真歇之為人。蓋歇未出蜀時。亦習講于成都大慈。圭味其指。棄講謁諸名宿。雖經賞識。未豁所蘊。晚登龍門。擬以平時所得舉似佛眼。佛眼知圭。命典堂司。不得辭。圭以未伸所解為悶。幾入方丈。多遇高庵正堂輩在焉。高庵正堂時稱明眼。圭慚乘間問曰。絕對待時如何。佛眼哂曰。如你僧堂中白椎相似。圭不領。至晚理前問。佛眼唾曰。閑言語。圭背汗淋踵。弗吐一詞而出。因嘆曰。窮諸玄辨。若一毫置於太虛。竭世樞機。似一滴投于巨壑。吾蜀周金剛不謬矣。政和
【現代漢語翻譯】 現代漢語譯本：不久，有人看見他拿著笛子投向天空消失了。三天後，人們發現他像活著一樣在灘頭盤腿而坐。四面八方的人爭相前去迎接。他回來住了五天，異香沒有散去。火化（阇維）時，有兩隻黑色的鶴在空中盤旋。得到的舍利（śarīra，佛教 term for relics）大如豆子，數量無法計算，被安放在青龍寺的塔中。他留下的隻言片語，在人間流傳，人們像珍視美玉（珙璧）一樣珍視它們。
讚語說：我考察建炎年間的動亂，能超脫於世俗之外的人，並非沒有。普公直接進入深不可測的境地，隨機示教，安排的次序有條不紊，絲毫沒有混亂。這體現了他的智慧和願力，可以稱得上是福慧兩足了。只是他追慕船子的行徑，雖然釣盡了清澈的河水，也沒有遇到金色的魚，但是普公的慈悲之風仍然凜然存在。
龍翔竹庵圭禪師
禪師名叫士圭，號竹庵。是蜀郡成都史氏的兒子，是龍門佛眼遠公的高足弟子。他在江南浙閩一帶的各大名寺說法。士圭有不為人知的德行，喜歡推舉獎掖人才。凡是與士圭交往的人，都能成就美好的名聲。士圭最初依止於大慈寺的沙門宗雅，研究《楞嚴經》（Śūraṅgama Sūtra）。宗雅也是僧人中的傑出人物，他默默地觀察到士圭的器度宏大，有意讓士圭南下參學，於是極力讚揚真歇的為人。真歇未出蜀地時，也曾在成都大慈寺學習講經。士圭領會了他的意思，放棄講經，去拜訪各地的名宿，雖然得到了一些賞識，但始終沒有領悟到自己所蘊含的道理。晚年，他登上龍門山，打算把自己平時的所得向佛眼禪師請教。佛眼禪師瞭解士圭，命他擔任堂司的職務，士圭推辭不掉。士圭因為沒有表達出自己的理解而感到苦悶，幾次想進入方丈室，但多次遇到高庵正堂等人。高庵正堂當時被稱為有明眼的人。士圭慚愧地趁機問道：『絕對待時如何？』佛眼禪師笑著說：『就像你僧堂中打椎一樣。』士圭不明白。到了晚上，他再次問了之前的問題。佛眼禪師唾了他一口，說：『閑言語。』士圭背後汗流浹背，一句話也說不出來就離開了。因此感嘆道：『窮盡所有的玄妙辯論，就像把一根毫毛放在太空中一樣；竭盡世間所有的樞機，就像把一滴水投入巨大的山谷中一樣。』我蜀地的周金剛說得沒錯啊。』政和年間
【English Translation】 English version: Soon after, someone saw him throw his flute into the sky and disappear. Three days later, people found him sitting in full lotus posture on the beach as if he were alive. People from all directions rushed to welcome him. He returned and stayed for five days, and the strange fragrance did not dissipate. During the cremation (śarīra), two black cranes circled in the air. The relics (śarīra, Buddhist term for relics) obtained were as large as beans, and their number was countless. They were enshrined in the pagoda of Qinglong Temple. The fragments of his words that he left behind circulated among people, and people cherished them as if they were precious jade (gongbi).
The eulogy says: I have examined the disturbances of the Jianyan era, and there were indeed people who could transcend the mundane world. Venerable Pu directly entered the unfathomable realm, taught according to the circumstances, and arranged the order in a meticulous manner without any confusion. This demonstrates his wisdom and vows, which can be described as the perfection of both merit and wisdom. It is just that his pursuit of the actions of Boatman Monk, although he fished out all the clear water, he did not encounter a golden fish, but Venerable Pu's compassionate wind still exists awe-inspiringly.
Zen Master Zhuan Gui of Longxiang Bamboo Hermitage
The Zen master's name was Shi Gui, and his title was Zhu'an. He was the son of the Shi family of Chengdu in the Shu region, and he was a prominent disciple of Yuan Gong of Foyan in Longmen. He preached in the major famous temples in the Jiangnan, Zhejiang, and Fujian areas. Shi Gui had unknown virtues and liked to promote and encourage talent. All those who associated with Shi Gui achieved good reputations. Shi Gui initially relied on the Shramana Zong Ya of Daci Temple to study the Śūraṅgama Sūtra. Zong Ya was also an outstanding figure among monks. He silently observed Shi Gui's grand demeanor and intended to have Shi Gui travel south for study, so he praised the character of Zhen Xie. Before Zhen Xie left Shu, he also studied sutra lecturing at Daci Temple in Chengdu. Shi Gui understood his meaning, abandoned sutra lecturing, and went to visit famous monks in various places. Although he received some appreciation, he never understood the principles he contained. In his later years, he ascended Longmen Mountain, intending to ask Zen Master Foyan about his usual gains. Zen Master Foyan understood Shi Gui and ordered him to serve as the director of the hall, which Shi Gui could not refuse. Shi Gui felt distressed because he had not expressed his understanding, and he wanted to enter the abbot's room several times, but he often encountered Gao'an Zheng Tang and others. Gao'an Zheng Tang was known as a person with clear vision at the time. Shi Gui asked with shame, 'What about absolute waiting?' Zen Master Foyan smiled and said, 'It's like striking the gavel in your monks' hall.' Shi Gui did not understand. In the evening, he asked the previous question again. Zen Master Foyan spat at him and said, 'Idle talk.' Shi Gui's back was drenched in sweat, and he left without saying a word. Therefore, he sighed, 'Exhausting all the profound debates is like placing a hair in the void; exhausting all the pivots of the world is like throwing a drop of water into a huge valley.' Zhou Jingang of my Shu region was right.' During the Zhenghe era
間。開法天寧。浩歸湖海。馮濟川嘗以圭之玄要頌舉似妙喜。妙喜稱之。及濟川除給事。圭同日受詔。住雁山能仁。時稱佛眼門下表里二檀樹焉。真歇居江心寺。有大名聞。圭將至。恐東甌未廓所見。乃過江迎圭。大展九拜。以誘甌人。圭未視篆。有嫉者深夜縱火。能仁毀盡。圭就故址結茅。乃示眾曰。愛閑不打禾山鼓。投老來看雁宕山。杰閣岳樓渾不見。溪邊茅屋兩三間。還有共相出手者么。喝一喝。未幾能仁覆成。初寺毀。隨圭之眾。多背去者。寺成復歸。或曰。彼彼以成敗事師。非義侶也。請勿收錄。圭曰。不然。境風所飄。力未充也。若棄之。豈慈攝之義哉。真歇移徑山。圭補江心。江心有僧。久居間房。不預參列。值圭升座。攙眾出問曰。如何是祖師西來意。圭曰。東家點燈。西家暗坐。未審意旨如何。圭曰。馬便搭鞍。驢便推磨。僧禮拜。圭曰。伶俐衲僧只消一個。圭乃曰。馬搭鞍驢推磨。伶俐衲僧只消一個。縱使東家明點燈。未必西家暗中坐。西來祖意問如何。多口阿師自招禍。其僧脫然。終其身。不露姓字。圭后住閩之乾元。有慧溫入室。圭曰。情生智隔。想變體殊。不用停囚長智。速道將來。溫有省。大笑起曰。拶出通身是口。何妨罵雨呵風。昨夜前村猛虎。咬殺南山大蟲。圭諾之。又移居鼓山。
【現代漢語翻譯】 間。開法天寧（寺名）。浩歸湖海。馮濟川曾將圭（人名，下同）的玄妙之語頌揚給妙喜（人名）。妙喜稱讚他。等到濟川被授予給事中的官職，圭也在同一天接受詔令，住持雁山能仁寺。當時人們稱他們為佛眼禪師門下的表裡兩棵檀樹。真歇（人名）住在江心寺，享有盛名。圭將要到江心寺，真歇擔心東甌一帶的人們未能領悟圭的見解，於是過江迎接圭，行大禮九拜，以此來引導東甌人。圭還未正式視事，有嫉妒他的人深夜縱火，能仁寺被完全燒燬。圭就在原址搭建茅屋，於是對眾人說：『喜愛清閑，不敲禾山鼓；年老了，來看雁宕山。高大的樓閣完全不見，溪邊只有兩三間茅屋。還有誰願意共同出手的嗎？』（喝一聲）。不久，能仁寺又重新建成。當初寺廟被毀，跟隨圭的許多人都離開了。寺廟建成后又回來了。有人說：『他們以成敗來決定是否追隨，不是真正的道義之友，請不要接納他們。』圭說：『不是這樣的。他們是被環境的風所吹動，力量還不夠堅定罷了。如果拋棄他們，豈不是違背了慈悲攝受的意義嗎？』真歇後來移居徑山，圭接替他住持江心寺。江心寺有個僧人，長期住在自己的房間里，不參與參禪。恰逢圭升座說法，那僧人混在人群中出來問道：『如何是祖師西來意（禪宗用語，指達摩祖師從西方來到中國的真正用意）？』圭說：『東家點燈，西家暗坐。』那僧人未明白其中的意思。圭說：『馬就該配上鞍，驢就該推磨。』僧人禮拜。圭說：『伶俐的衲僧（指僧人）只要一個就夠了。』圭於是說：『馬配鞍，驢推磨，伶俐衲僧一個就夠了。縱然東家明亮點燈，未必西家暗中坐。西來祖意問如何？多嘴的阿師自招禍。』那僧人豁然開悟，終其一生，沒有透露姓名。圭後來住持閩地的乾元寺，有個叫慧溫的僧人入室求教。圭說：『情生則智慧被隔斷，想念變化則本體各異。不用像囚犯一樣長期關押而增長智慧，快說出你的見解。』慧溫有所領悟，大笑著起身說：『即使全身都是嘴，又何妨罵雨呵風？昨夜前村的猛虎，咬死了南山的大蟲。』圭認可了他的說法。後來又移居鼓山。 現代漢語譯本
【English Translation】 Jian. Opened the Dharma at Tianning (name of a temple). Hao returned to the lakes and seas. Feng Jichuan once praised Gui's (a person's name, same below) profound essence to Miaoxi (a person's name). Miaoxi commended him. When Jichuan was appointed as a court attendant, Gui also received an imperial decree on the same day to reside at Nengren Temple on Yan Mountain. At that time, they were known as the two sandalwood trees, both outwardly and inwardly, under the Buddhist Eye Chan Master. Zhenxie (a person's name) resided at Jiangxin Temple, enjoying great fame. Gui was about to arrive at Jiangxin Temple, and Zhenxie, fearing that the people of Dong'ou had not yet grasped Gui's insights, crossed the river to welcome Gui, performing the grand nine prostrations to guide the people of Dong'ou. Before Gui officially took office, someone, out of jealousy, set fire in the middle of the night, and Nengren Temple was completely destroyed. Gui then built a thatched hut on the original site and said to the assembly: 'Loving leisure, not beating the He Mountain drum; in old age, coming to see Yan Dang Mountain. The magnificent pavilions are nowhere to be seen, only two or three thatched huts by the stream. Is there anyone willing to join hands?' (Let out a shout). Before long, Nengren Temple was rebuilt. Initially, when the temple was destroyed, many who followed Gui left. After the temple was rebuilt, they returned. Someone said: 'They determine whether to follow based on success or failure, they are not true companions of the Way, please do not accept them.' Gui said: 'That is not so. They are swayed by the winds of circumstance, their strength is not yet sufficient. If we abandon them, wouldn't that be contrary to the meaning of compassionate acceptance?' Zhenxie later moved to Jingshan, and Gui replaced him as the abbot of Jiangxin Temple. There was a monk at Jiangxin Temple who had long resided in his room, not participating in Chan practice. Just as Gui ascended the seat to preach, that monk mingled in the crowd and came out to ask: 'What is the meaning of the Patriarch's coming from the West (a Zen term referring to Bodhidharma's true intention in coming to China from the West)?' Gui said: 'The eastern family lights a lamp, the western family sits in the dark.' The monk did not understand the meaning. Gui said: 'A horse should be saddled, a donkey should push the mill.' The monk bowed. Gui said: 'One clever monastic (referring to a monk) is enough.' Gui then said: 'A horse is saddled, a donkey pushes the mill, one clever monastic is enough. Even if the eastern family brightly lights a lamp, the western family may not be sitting in the dark. If you ask about the meaning of the Patriarch's coming from the West, a talkative teacher invites trouble upon himself.' That monk suddenly awakened, and throughout his life, he did not reveal his name. Gui later resided at Qianyuan Temple in Min, and a monk named Huiwen entered the room to seek instruction. Gui said: 'When emotions arise, wisdom is obstructed; when thoughts change, the essence is different. There is no need to prolong imprisonment to increase wisdom, quickly state your view.' Huiwen had some understanding, laughed loudly, and got up, saying: 'Even if the whole body is a mouth, what harm is there in scolding the rain and cursing the wind? Last night, the fierce tiger in the village in front devoured the big worm in the southern mountain.' Gui acknowledged his statement. Later, he moved to Gushan. English version
進院至三門。德升把住問曰。國師不夸石門句。請師速道。圭震聲喝之。升亦領旨。圭既年老。罷上堂。惟臨軒隨機。不計旦暮而已。以紹興丙寅七月晨起。沐浴升座。命聲鼓集眾。眾方集。圭顧視左右。就法座。泊然坐化。茶毗舍利無數。送者均得之。塔于鼓山。
贊曰。竹庵以魁梧奇偉之姿。初剃染。即受知于宗雅。遊方復際遇于龍門。及行道。又逢真歇而襄之。輒與高庵正堂輩。齊名海內。噫其所謂獅子乳得器。有以哉。
南宋元明僧寶傳卷一 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷二
祖奇二首座
黃龍曰。道如山。愈升而愈高。如地。愈行而愈遠。學者卑淺。盡其力而止耳。惟有志於道者。乃能窮其高遠。其他孰與焉。悲夫眾生之見。以形影為高。以肝膽為遠。遠則生疑。高則生慢。慢疑之疾。痼于胸次。所以與道日劫相違。故大慈示現。始假之以名。終昭之以跡。然名忘則形影之山非高。實跡則肝膽之地非遠。俾血氣之屬。莫不一貫而歸之。且名跡又安可少哉。達士則不然。若華亭白丁。日擾戛于煙波渚月之間。投之者有夾山。至於城隅破院。一語之下識老僧。而終嗣之者清涼也。又若貫首座單丁三十載。至今聞其風
【現代漢語翻譯】 現代漢語譯本： 進入寺院到達三門。德升攔住（趙）圭禪師問道：『國師（指石門聰禪師）不讚美石門（指石門聰禪師的語句），請禪師快速說出（禪的真諦）。』趙圭震聲呵斥他。德升也領會了禪師的旨意。趙圭因為年老，停止了上堂說法，只是在禪房裡隨機開示，不計較早晚。在紹興丙寅年七月早晨起床，沐浴后升座，命令（德）聲敲鼓召集大眾。大眾剛剛聚集，趙圭環顧左右，走到法座上，安然坐化。火化后得到無數舍利（佛教聖物，通常是高僧火化后的結晶體），送葬的人都得到了（舍利）。塔建在鼓山。
讚語說：竹庵（趙圭的法號）以魁梧奇偉的姿態，剛剃度出家，就被宗雅（禪師）賞識。遊歷四方又際遇龍門（禪師）。等到弘揚佛法時，又遇到真歇（禪師）並輔佐他。常常與高庵、正堂等人齊名于海內。唉，他所說的獅子乳（比喻佛法）要用好的器皿才能盛放，是有道理的！
南宋元明僧寶傳卷一 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷二
祖奇二首座
黃龍（禪師）說：道就像山，越往上走越高；像大地，越往前走越遠。學習的人即使卑微淺薄，只要盡力而爲就可以了。只有立志于道的人，才能窮盡它的高遠。其他人怎麼能做到呢？可悲的是眾生的見解，把形影當作高，把肝膽當作遠。遠就產生懷疑，高就產生傲慢。傲慢和懷疑的疾病，根深蒂固在心中，所以與道日益違背。所以大慈大悲的佛菩薩示現，開始假借名相，最終昭示事蹟。然而名相忘記了，形影的山就不是高；實際的事蹟，肝膽之地就不是遠。使有血氣之眾生，沒有不能貫通而歸於道的。況且名跡又怎麼可以缺少呢？通達的人就不是這樣。像華亭的百姓，整天在煙波渚月之間嬉戲，投奔他的人有夾山（禪師）。至於城隅破院，一句話之下就識破老僧（的真面目），最終繼承他衣缽的是清涼（禪師）。又像貫首座單身三十年，至今還能聽到他的風範。
【English Translation】 English version: Entering the monastery and arriving at the three gates, Desheng blocked (Zhao) Gui, asking: 'The National Teacher (referring to Zen Master Shimen Cong) does not praise the Stone Gate (referring to Zen Master Shimen Cong's sayings), please, Master, quickly speak (the true essence of Zen).' Zhao Gui sternly rebuked him. Desheng also understood the Zen master's intention. Zhao Gui, being old, stopped giving Dharma talks in the main hall, only giving impromptu instructions in his room, regardless of the time of day or night. In the morning of the seventh month of the Bingyin year of Shaoxing, he rose, bathed, ascended the seat, and ordered (De) Sheng to beat the drum to gather the assembly. As the assembly gathered, Zhao Gui looked around, walked to the Dharma seat, and peacefully passed away in meditation. After cremation, countless sharira (Buddhist relics, usually crystalline formations after the cremation of eminent monks) were obtained, and all who attended the funeral received them. The stupa was built on Gushan (Drum Mountain).
The eulogy says: Zhuan (Zhao Gui's Dharma name), with his tall and extraordinary appearance, was recognized by Zongya (Zen master) as soon as he was tonsured and ordained. Traveling around, he encountered Longmen (Zen master). When he began to propagate the Dharma, he met Zhenxie (Zen master) and assisted him. He was often as famous as Gao'an, Zhengtang, and others throughout the country. Alas, what he said about the lion's milk (a metaphor for the Dharma) needing a good vessel to contain it makes sense!
The Biographies of Eminent Monks in the Chan Forests of the Southern Song and Yuan-Ming Dynasties, Volume 1 卍 New Continued Collection, Volume 79, No. 1562, The Biographies of Eminent Monks in the Chan Forests of the Southern Song and Yuan-Ming Dynasties
The Biographies of Eminent Monks in the Chan Forests of the Southern Song and Yuan-Ming Dynasties, Volume 2
Second Seat Zuqi
Huanglong (Zen master) said: 'The Dao is like a mountain, the higher you climb, the higher it gets; like the earth, the farther you go, the farther it extends. Learners, even if they are humble and shallow, can only do their best. Only those who are determined to follow the Dao can exhaust its height and distance. Who else can do it? Sadly, the views of sentient beings take form and shadow as height, and liver and gallbladder as distance. Distance breeds doubt, and height breeds arrogance. The diseases of arrogance and doubt are deeply rooted in the heart, so they are increasingly contrary to the Dao. Therefore, the greatly compassionate Buddhas and Bodhisattvas manifest, first borrowing names and appearances, and finally revealing deeds. However, if names and appearances are forgotten, the mountain of form and shadow is not high; with actual deeds, the land of liver and gallbladder is not far. So that all beings with blood and breath can be connected and return to it. Moreover, how can names and traces be lacking? Those who are enlightened are not like this. Like the common people of Huating, playing all day between the misty waves and moonlit shores, those who seek refuge with him include Jiashan (Zen master). As for the dilapidated courtyard in the corner of the city, with one word, he recognizes the old monk (true face), and the one who ultimately inherits his mantle is Qingliang (Zen master). Also, like First Seat Guan, who has been single for thirty years, even now one can still hear of his virtue.'
。莫不高山在仰。嗚呼豈盡必萬指圍繞。始稱有志於道。而後定向往哉。余輯傳。見有宗振首座者。出昭覺之門。嘗書壁云。住在千峰最上層。年將耳順任騰騰。免教名字落人齒。甘作今朝百拙僧。味其語句。蓋龍山大梅之儔也。惜後事莫考。不可得而傳。惟祖奇二首座能窮山地之高遠耳。倘所謂有得於道者非耶。傳曰。道祖首座者。成都人也。緇裘敝履。健于游操。鄉音見圓悟。眾笑之。然悟愛其品堪任大法。乃以即心是佛話。上下鞭䇿之。祖忽開悟。於是出語驚人。人莫測也。一日圓悟白眾。以祖為堂中第一座。眾竊議曰。老漢大有鄉情在。祖輒為眾入室。騁其石光電閃之機。素稱強項魁杰者。皆為失色。尚餘二十許人。祖驀擊案問曰。生死到來如何迴避。左右無對。祖擲下拂子。奄然脫去。眾大驚。亟聞圓悟。悟至召曰。祖首座。祖張目視之。悟曰。抖擻精神。祖點首竟長往矣。
世奇首座。亦成都人。常隨佛眼和尚。其慈祥博厚。為眾所仰。真參實請。不間寅昏。佛眼每嘆曰。若奇阇黎。可謂晚季之精進幢子也。奇既得旨于佛眼。佛眼命奇首眾于龍門。奇固辭曰。此非細事也。如金針刺眼。毫髮有差。睛則破矣。愿盡未來際生居學地。而自煅煉佛眼。因以偈美之曰。有道只因頻退步。謙和原自慣回光。
【現代漢語翻譯】 現代漢語譯本：沒有哪座高山不令人仰望。唉，難道一定要成千上萬的人圍繞，才稱得上是有志於道，然後才能確定方向前往嗎？我編輯傳記，見到一位名叫宗振的首座，出自昭覺寺門下，曾經在墻壁上寫道：『住在千峰最高層，年近六十任憑騰騰。免得名字落入人齒，甘願做個今日的百拙僧。』品味他的語句，大概是龍山和 大梅一流的人物啊。可惜後來的事情無法考證，不能夠傳下來。只有祖奇二位首座能夠窮盡山地的崇高和深遠罷了。難道那些所謂在道上有所得的人不是這樣嗎？傳記上說，道祖首座，是成都人。穿著破舊的僧衣，擅長遊歷操持。鄉音被圓悟禪師聽見，眾人嘲笑他。然而圓悟禪師喜愛他品格足以擔當大法，於是用『即心是佛』的話，上下鞭策他。道祖忽然開悟，於是說出的話語驚人，人們無法測度。一天，圓悟禪師告訴大家，讓道祖做堂中第一座。眾人私下議論說：『老漢鄉音很重啊。』道祖就為大眾入室，施展他石光電閃的機鋒，向來以強項魁杰自稱的人，都為之失色。還剩下二十多個人，道祖突然拍擊桌案問道：『生死到來如何迴避？』左右沒有人回答。道祖扔下拂子，安然去世。眾人大驚，趕緊稟告圓悟禪師。圓悟禪師趕到，呼喚道：『祖首座！』道祖睜開眼睛看著他。圓悟禪師說：『抖擻精神！』道祖點點頭就去世了。 世奇首座，也是成都人。常常跟隨佛眼和尚。他的慈祥博厚，為眾人所敬仰。真誠參學請教，不分早晚。佛眼和尚常常嘆息說：『像世奇阇黎這樣，可以說是末法時代的精進標桿啊。』世奇既然從佛眼和尚那裡得到了宗旨，佛眼和尚命令世奇在龍門寺擔任首座。世奇堅決推辭說：『這不是小事啊。如同金針刺眼，稍微有一點差錯，眼睛就要瞎了。我願意在未來的生生世世都住在學習的地方，自己鍛鍊自己。』因此用偈語讚美佛眼和尚說：『有道只是因為頻頻退步，謙和原本就習慣於回光。』 English version: There is no high mountain that is not admired. Alas, must tens of thousands of people surround one before one can be called aspiring to the Dao, and then be able to determine the direction to go? I, in compiling biographies, saw a head monk named Zongzhen (Zongzhen, a title for a senior monk), who came from the school of Zhaojue Temple, once wrote on the wall: 'Living on the highest peak of a thousand mountains, nearing sixty years old, letting things drift along. To avoid my name falling into people's teeth, I willingly become a clumsy monk today.' Tasting his words, he is probably of the same caliber as Longshan (Longshan, a mountain name) and Damei (Damei, a monk's name). It is a pity that his later affairs cannot be verified and cannot be passed down. Only the two head monks, Zu (Zu, family name) and Qi (Qi, family name), were able to exhaust the height and distance of the mountains. Are those so-called people who have gained something in the Dao not like this? The biography says that the head monk Daozu (Daozu, a title for a senior monk), was a native of Chengdu. Wearing tattered monastic robes, he was good at traveling and managing affairs. His local accent was heard by Zen Master Yuanwu (Yuanwu, a Zen master's name), and the crowd laughed at him. However, Zen Master Yuanwu loved his character, which was sufficient to undertake the great Dharma, so he used the words 'The mind itself is Buddha' to spur him on. Daozu suddenly became enlightened, and then the words he spoke were astonishing, and people could not fathom them. One day, Zen Master Yuanwu told everyone to make Daozu the first seat in the hall. The crowd privately discussed, saying, 'The old man has a heavy local accent.' Daozu then entered the room for the masses, displaying his stone-light and lightning-like opportunities, and those who had always claimed to be strong and outstanding were eclipsed. There were still twenty or so people left, and Daozu suddenly struck the table and asked, 'When life and death arrive, how can one avoid them?' No one on the left or right answered. Daozu threw down the whisk and passed away peacefully. The crowd was shocked and quickly reported to Zen Master Yuanwu. Zen Master Yuanwu arrived and called out, 'Head Monk Zu!' Daozu opened his eyes and looked at him. Zen Master Yuanwu said, 'Shake your spirits!' Daozu nodded and passed away. Head Monk Shiqi (Shiqi, a title for a senior monk), was also a native of Chengdu. He often followed the monk Foyan (Foyan, a monk's name). His kindness and generosity were admired by everyone. He sincerely studied and asked for instruction, regardless of the time of day or night. Monk Foyan often sighed and said, 'Like the Venerable Shiqi, he can be said to be an example of diligence in the Dharma-ending age.' Since Shiqi had obtained the essence from Monk Foyan, Monk Foyan ordered Shiqi to serve as the head monk at Longmen Temple (Longmen Temple, a temple's name). Shiqi firmly declined, saying, 'This is not a trivial matter. It is like a golden needle piercing the eye; if there is even the slightest error, the eye will be blinded. I am willing to live in a place of learning for all future lives and train myself.' Therefore, he praised Monk Foyan with a verse, saying, 'Having the Dao is only because of frequently stepping back, humility is originally accustomed to turning the light inward.'
【English Translation】 English version: There is no high mountain that is not admired. Alas, must tens of thousands of people surround one before one can be called aspiring to the Dao, and then be able to determine the direction to go? I, in compiling biographies, saw a head monk named Zongzhen (Zongzhen, a title for a senior monk), who came from the school of Zhaojue Temple, once wrote on the wall: 'Living on the highest peak of a thousand mountains, nearing sixty years old, letting things drift along. To avoid my name falling into people's teeth, I willingly become a clumsy monk today.' Tasting his words, he is probably of the same caliber as Longshan (Longshan, a mountain name) and Damei (Damei, a monk's name). It is a pity that his later affairs cannot be verified and cannot be passed down. Only the two head monks, Zu (Zu, family name) and Qi (Qi, family name), were able to exhaust the height and distance of the mountains. Are those so-called people who have gained something in the Dao not like this? The biography says that the head monk Daozu (Daozu, a title for a senior monk), was a native of Chengdu. Wearing tattered monastic robes, he was good at traveling and managing affairs. His local accent was heard by Zen Master Yuanwu (Yuanwu, a Zen master's name), and the crowd laughed at him. However, Zen Master Yuanwu loved his character, which was sufficient to undertake the great Dharma, so he used the words 'The mind itself is Buddha' to spur him on. Daozu suddenly became enlightened, and then the words he spoke were astonishing, and people could not fathom them. One day, Zen Master Yuanwu told everyone to make Daozu the first seat in the hall. The crowd privately discussed, saying, 'The old man has a heavy local accent.' Daozu then entered the room for the masses, displaying his stone-light and lightning-like opportunities, and those who had always claimed to be strong and outstanding were eclipsed. There were still twenty or so people left, and Daozu suddenly struck the table and asked, 'When life and death arrive, how can one avoid them?' No one on the left or right answered. Daozu threw down the whisk and passed away peacefully. The crowd was shocked and quickly reported to Zen Master Yuanwu. Zen Master Yuanwu arrived and called out, 'Head Monk Zu!' Daozu opened his eyes and looked at him. Zen Master Yuanwu said, 'Shake your spirits!' Daozu nodded and passed away. Head Monk Shiqi (Shiqi, a title for a senior monk), was also a native of Chengdu. He often followed the monk Foyan (Foyan, a monk's name). His kindness and generosity were admired by everyone. He sincerely studied and asked for instruction, regardless of the time of day or night. Monk Foyan often sighed and said, 'Like the Venerable Shiqi, he can be said to be an example of diligence in the Dharma-ending age.' Since Shiqi had obtained the essence from Monk Foyan, Monk Foyan ordered Shiqi to serve as the head monk at Longmen Temple (Longmen Temple, a temple's name). Shiqi firmly declined, saying, 'This is not a trivial matter. It is like a golden needle piercing the eye; if there is even the slightest error, the eye will be blinded. I am willing to live in a place of learning for all future lives and train myself.' Therefore, he praised Monk Foyan with a verse, saying, 'Having the Dao is only because of frequently stepping back, humility is originally accustomed to turning the light inward.'
不知已在青雲上。猶更將身入眾藏。暮年學者力請。不容辭。每與宿衲盤桓紏結處。一語釋之。佛眼益為嘉嘆。一日集眾說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。祗在而今一念中。且道是那一念。良久震威一喝而終。自是之後。宇內禪社。常追繹二首座之風。以率眾焉。
贊曰。建叢林立宗旨。獨掌委不浪鳴。自我本師能仁。分座于多寶世尊之後。其激揚法化。為人天眼者。斑斑較著焉。今觀祖奇二公。以去來自在三昧。克壯一代宗猷。豈偶然哉。或以九峰侍者之機。而冒按之。所謂夜郎王初具君臣不知漢大也。
護國此庵元禪師
此庵禪師者。東甌人也。出張氏。名景元。元以妙年謁圓悟勤公于鐘阜。公即許元入侍。時悟公左右皆顯名宿德。元與之抗。或議其少叢林。公不顧。然元不離公榻下。洞徹玄旨。機發觸眾。有訴于公。公笑曰。我家聱頭侍者。汝姑避之耳。自是眾憚其鋒。靖康改元。圓悟歸蜀。元辭還淅。悟公曰。向去有人問。你作么生。元拊傍僧背。曰和尚問你。何不抵對。公大笑曰。我有些子禪。被元聱頭一布袋盛將去也。叢林又共稱為元布袋云。圓悟乃題小像而付元曰。平生只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳跟。大地撮來墨漆黑。晚年轉覆沒刁刀
【現代漢語翻譯】 現代漢語譯本： 不知不覺已身處青雲之上，還想將自己投入到眾人之中。晚年有學者極力請求（禪師說法），禪師推辭不掉，每次與年長的僧人一起討論辯論時，總能一語道破，佛眼禪師因此更加讚歎他。有一天，（禪師）召集眾人說了偈語：『諸法皆空，所以我的心也是空的；我的心空了，所以諸法都是相同的。諸法和我的心沒有分別，只存在於當下一念之中。』 那麼，（你們）說，是哪一念呢？（禪師）良久之後，以震懾人心的威嚴大喝一聲而圓寂。從此以後，天下的禪社，常常追念兩位首座（祖奇二公）的風範，來帶領大眾。
讚語說：建立叢林，樹立宗旨，獨自掌握權柄而不隨便發聲。從我們的本師釋迦牟尼佛，在多寶世尊之後分座（說法）開始，那些激勵發揚佛法，成為人天眼目的人，他們的事蹟都清清楚楚地記載著。如今看到祖奇二公，以去來自在的三昧（正定），大大地壯大了（禪宗）一代的規模，難道是偶然的嗎？有人用九峰侍者的機鋒來冒昧地評判他們，這就像夜郎王剛剛稱王，不知道漢朝的強大一樣。
護國此庵元禪師
此庵禪師，是東甌人，俗姓張，名景元。景元在年輕時拜謁圓悟勤公于鐘阜。圓悟勤公就允許景元入侍。當時圓悟勤公左右都是顯赫有名的老僧，景元與他們抗衡。有人議論他年少沒有在叢林中歷練，圓悟勤公不理會。然而景元不離開圓悟勤公的床榻，徹底領悟了玄妙的宗旨，機鋒敏銳，觸動眾人。有人向圓悟勤公訴說（景元的銳利），圓悟勤公笑著說：『我家這個倔強的侍者，你們姑且避開他吧。』 從此眾人都害怕他的鋒芒。靖康元年，圓悟勤公返回四川，景元辭別還鄉。圓悟勤公說：『以後如果有人問你，你怎麼樣？』 景元拍著旁邊的僧人的背，說：『和尚問你，你為什麼不回答？』 圓悟勤公大笑著說：『我有些禪法，被景元這個倔強的人用一個布袋盛走了。』 叢林中又共同稱他為元布袋。圓悟勤公於是題寫小像送給景元說：『平生只說倔強的禪，碰到倔強的人就像碰到鐵壁一樣。脫掉羅網，截斷腳跟，將大地都撮起來，像墨一樣漆黑。晚年更加沒有刀了（指禪法更加圓融）。』
【English Translation】 English version: Unknowingly, one is already above the azure clouds, yet still desires to immerse oneself among the masses. In his later years, scholars earnestly requested (the Zen master to expound the Dharma), which he could not refuse. Each time he engaged in discussions and debates with senior monks, he could always elucidate the matter with a single phrase, for which Zen Master Foyan increasingly praised him. One day, (the Zen master) gathered the assembly and spoke a verse: 'All dharmas are empty, therefore my mind is also empty; my mind is empty, therefore all dharmas are the same. All dharmas and my mind have no separate substance, they exist only in this present moment.' Then, (you) say, which moment is it? (The Zen master) after a long silence, with a awe-inspiring roar, passed away. From then on, the Zen communities throughout the land often recalled the demeanor of the two chief seats (Zuqi and his fellow monk), to lead the masses.
The eulogy says: Establishing monasteries, setting up tenets, independently holding authority without casually making noise. From our original teacher Shakyamuni Buddha, who shared the seat (to expound the Dharma) after Many Treasures Buddha, those who inspire and promote the Dharma, becoming the eyes of humans and devas, their deeds are clearly recorded. Now seeing the two masters Zuqi, with the samadhi (right concentration) of freely coming and going, greatly strengthened the scale of (the Zen school) of a generation, is it by chance? Some presumptuously judge them with the sharp wit of Attendant Jiufeng, which is like the king of Yelang just claiming kingship, not knowing the greatness of the Han Dynasty.
Zen Master Yuan of Huguo Ci'an
Zen Master Ci'an, was a native of Dong'ou, with the surname Zhang, named Jingyuan. Jingyuan visited Master Yuangong Qin at Zhongfu in his youth. Master Yuangong Qin then allowed Jingyuan to enter as an attendant. At that time, all those around Master Yuangong Qin were prominent and famous senior monks, and Jingyuan contended with them. Some criticized him for being young and inexperienced in monasteries, but Master Yuangong Qin ignored them. However, Jingyuan did not leave Master Yuangong Qin's bedside, thoroughly comprehending the profound tenets, with sharp wit, moving the masses. Someone complained to Master Yuangong Qin (about Jingyuan's sharpness), Master Yuangong Qin smiled and said: 'My stubborn attendant, you should avoid him for now.' From then on, everyone feared his sharpness. In the first year of Jingkang, Master Yuangong Qin returned to Sichuan, and Jingyuan bid farewell to return home. Master Yuangong Qin said: 'If someone asks you in the future, how are you?' Jingyuan patted the back of the monk next to him and said: 'The monk is asking you, why don't you answer?' Master Yuangong Qin laughed loudly and said: 'I have some Zen Dharma, which was taken away by this stubborn person Jingyuan in a bag.' The monasteries also commonly called him Yuan Budai (Yuan the Bag). Master Yuangong Qin then inscribed a small portrait and gave it to Jingyuan, saying: 'Throughout my life, I only talk about stubborn Zen, encountering a stubborn person is like encountering an iron wall. Shedding the net, cutting off the heels, gathering the earth, as black as ink. In his later years, he has no knife (referring to the Zen Dharma becoming more complete).'
。奮金剛錘碎窠窟。他時要識圓悟面。一為渠儂並拈出。元既受囑。鏟彩埋光。不求聞達。耿龍學守括蒼。因閱圓悟錄。得元之為人。時南明虛席。遂遣使物色之。至臺之報恩。獲于眾中。迫授南明之命。眾尚咿唔。無信可意。有僧問曰。逢人則出。出則不為人。意旨如何。元曰。八十翁翁嚼生鐵。進云。逢人則不出。出則便為人。又作么生。曰須彌頂上浪翻空。報恩方丈古禪師。乃靈源高弟。深駭異之。即推崇元。勉應其命。元受請日。古公先引座。舉白雲見楊歧。歧舉茶陵悟道公案。請元批判。元乃升座曰。諸禪德。楊岐大笑。眼觀東南。意在西北。白雲悟去。聽事不真。喚鐘作甕。檢點將來。和楊岐老漢。都在架子上。將錯就錯。若是新南明則不然。我有明珠一顆。切忌當頭錯過。雖然覿面相呈。也須一槌打破。舉拂子云。還會么。棋逢敵手難藏拙。詩到重吟始見工。於是海眾聞風。奔集南明。南明開堂日。僧問。昔年三平道場。重興是日。圓悟高提祖印。始自師傳。如何是臨濟宗。元曰。殺人活人不眨眼。目前抽顧鑒。領略者還稀。如何是雲門宗。元曰。頂門三眼耀乾坤。未舉先知。未言先見。如何是溈仰宗。元曰。推不向前。約不退後。三界惟心。萬法惟識。如何是法眼宗。元曰。箭鋒相值不相饒。建化何
妨行鳥道。回途復妙顯家風。如何是曹洞宗。元曰。手執夜明符。幾個知天曉。僧曰。向上還有路也無。曰有。曰如何是向上路。元曰。黑漫漫地。僧便喝。元曰。貪他一粒米。失卻半年糧。又問。天不能蓋。地不能載。是甚麼物。元曰。無孔鐵錘。曰天人群生䫫。皆承此恩力也。元曰。莫妄想。又問。三世諸佛說不盡底。請師速道。元曰。眨上眉毛。乃曰。威音王已前。者隊漢錯七錯八。威音王已后。者隊漢落二落三。而今者隊漢坐立儼然。且道是錯七錯八落二落三。還定當得出么。舉拂子云吽吽。又曰。野干鳴。師子吼。張得眼。開得口。動南星。蹉北斗。大家還知落處么。金剛階下蹲。神龜火里走。又歷應仰山連雲諸剎。晚遷天臺護國寺。寺久廢。元樂而新之。紹興丁丑。輒請西堂應庵禪師首眾。以後事囑之。俄頃握右拳蛻去。年五十有三。坐三十五夏。茶毗得五色舍利。齒舌右拳無少損。塔于寺東劉阮洞前。松窗居士錢端禮聞訃。乃喟然曰。吾師何獨行也。適平田簡堂禪師。並瑞巖國清二主人至。禮與詳敘達旦。遂書語別之。置筆顧曰。先師握拳而去。禮坐去好臥去好。簡堂哂曰。一去便了。理甚坐臥。禮合爪曰。法兄當爲祖道自愛。正坐斂目而逝。簡堂。名行機。后住國清。或庵住焦山。而元公之道大弘焉
【現代漢語翻譯】 妨礙行走鳥的路。返回的路途又巧妙地顯現了家風。什麼是曹洞宗（禪宗五家之一）？元（人名，下同）說：『手持夜明符（比喻真理），有幾個人知道天亮？』僧人問：『向上還有路嗎？』元說：『有。』問：『如何是向上路？』元說：『黑漫漫地。』僧人便喝（一種禪宗的表達方式）。元說：『貪圖一粒米，失去半年糧。』又問：『天不能覆蓋，地不能承載，是什麼東西？』元說：『無孔鐵錘。』問：『天上人間一切眾生，都承受此恩力嗎？』元說：『不要妄想。』又問：『三世諸佛說不盡的，請老師快說。』元說：『眨上眉毛。』於是說：『威音王（古佛名）以前，這隊人錯七錯八。威音王以後，這隊人落二落三。如今這隊人坐立端正，且說他們是錯七錯八落二落三，還是能夠判斷得出嗎？』舉起拂塵說『吽吽』。又說：『野干（一種動物）鳴叫，獅子吼叫，張開眼睛，打開口。動了南星（星名），偏離了北斗（星名）。大家還知道落腳之處嗎？金剛階下蹲，神龜火里走。』 又歷經應仰山、連雲等寺剎。晚年遷居天臺護國寺。寺廟荒廢已久，元樂於重新修繕它。紹興丁丑年，便請西堂應庵禪師擔任住持。之後將寺院事務囑託給他。不久后握著右拳去世，享年五十三歲，坐禪三十五年。火化后得到五色舍利（佛教聖物），牙齒、舌頭、右拳沒有絲毫損壞。塔葬在寺廟東邊的劉阮洞前。松窗居士錢端禮聽到訃告，於是感嘆道：『我的老師多麼特立獨行啊。』恰好平田簡堂禪師，以及瑞巖、國清二寺的主人來到。錢端禮與他們詳細敘述到天亮。於是寫下告別的話。放下筆回頭說：『先師握拳而去，我坐著去好還是躺著去好？』簡堂笑著說：『一去便了，哪裡還管坐著躺著。』錢端禮合掌說：『法兄應當爲了祖師的道業而自愛。』正坐斂目而逝。簡堂，名行機，後來住持國清寺。應庵住持焦山，而元公的道法得以大大弘揚。
【English Translation】 Obstructing the path of birds. The return journey subtly reveals the family tradition. What is the Caodong School (one of the five schools of Chan Buddhism)? Yuan (a name, same below) said, 'Holding a luminous talisman (a metaphor for truth), how many know when dawn breaks?' A monk asked, 'Is there still a path upwards?' Yuan said, 'Yes.' Asked, 'What is the upward path?' Yuan said, 'Pitch black.' The monk then shouted (a Chan expression). Yuan said, 'Greedy for a grain of rice, losing half a year's harvest.' Again asked, 'What is it that heaven cannot cover and earth cannot bear?' Yuan said, 'A hammer without holes.' Asked, 'Do all beings in heaven and earth receive this grace?' Yuan said, 'Don't妄想(wangxiang, engage in delusional thinking).' Again asked, 'What the Buddhas of the three worlds cannot fully express, please tell me quickly, teacher.' Yuan said, 'Raise your eyebrows.' Then he said, 'Before Weiyin Wang Buddha (name of an ancient Buddha), this group of people erred seven or eight times. After Weiyin Wang Buddha, this group of people fell two or three times. Now this group of people sit upright, but can they determine whether they are erring seven or eight times or falling two or three times?' He raised the拂子(fuzi, a whisk) and said '吽吽(hōng hōng, a mantra)'. He also said, 'The野干(yegan, jackal) cries, the lion roars, open your eyes, open your mouth. Moving the 南星(nanxing, a star), deviating from the 北斗(beidou, the Big Dipper). Does everyone still know where to land? Crouching under the Vajra steps, the divine turtle walks in the fire.' He also visited various monasteries such as Yingyang Mountain and Lianyun. In his later years, he moved to Huguo Temple on Tiantai Mountain. The temple had been abandoned for a long time, and Yuan was happy to renovate it. In the year of Dingchou during the Shaoxing era, he invited Chan Master Ying'an of Xitang to serve as the abbot. Afterwards, he entrusted the affairs of the temple to him. Soon after, he passed away with his right fist clenched, at the age of fifty-three, after thirty-five years of meditation. After cremation, he obtained five-colored舍利(sheli, relics), and his teeth, tongue, and right fist were undamaged. He was buried in a pagoda in front of Liu Ruan Cave to the east of the temple. Layman Qian Duanli of Songchuang heard the news and sighed, 'How unique my teacher is!' Coincidentally, Chan Master Jiantang of Pingtian, as well as the masters of Ruiyan and Guoqing Temples, arrived. Qian Duanli narrated in detail to them until dawn. Then he wrote farewell words. Putting down the pen, he turned around and said, 'My late teacher passed away with his fist clenched, should I go sitting or lying down?' Jiantang smiled and said, 'Once you go, it's over, why bother about sitting or lying down?' Qian Duanli clasped his hands and said, 'Fellow practitioner, you should cherish yourself for the sake of the ancestral path.' He passed away while sitting upright with his eyes closed. Jiantang, whose name was Xingji, later became the abbot of Guoqing Temple. Ying'an became the abbot of Jiaoshan, and Yuan's Dharma was greatly propagated.
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或庵體禪師
或庵禪師。名師體。臺州羅氏子也。師事此庵。兄事簡堂。簡堂既得契證。因密言於此庵曰。體公他日十倍于某。愿和尚憐之。此庵默然。自是護國諸役。皆遣體任之。體勇於謀道。雖百冗終歲。未見喜慍之色。忽徹旨於此庵一喝之下。乃投頌曰。商量極處見題目。途路窮邊入試場。拈起毫端風雨快。者回不作探花郎。此庵密書片紙而付體曰。老壽開花。隹火結子。體乃匿跡天臺。居無定所。崖穴之士。率得法利。丞相錢公象先。遂以天封招提。勉令應世。體宵遁去。錢公深為太息。乾道初。遠公瞎堂住國清。因見體題圓通像贊曰。不依本分。惱亂眾生。瞻之仰之。有眼如盲。長安風月貫今昔。那個男兒模壁行。驚喜曰。不謂此庵有此兒耶。遍索之。得於江心寺。固於稠人中。請充第一座。僧問體曰。一種沒絃琴。久居在曠野。不是不會彈。未遇知音者。知音既遇。未審如何品弄。體曰。鐘作鐘鳴。鼓作鼓響。叢林雜然稱善。瞎堂遷虎丘。體就省。道俗聞體高風。力以覺報蘭若延之。覺報舊名老壽庵。體忻然來就。以為此地符先師所讖。體初住老壽。衲子難構。瞎堂嘗謂體曰。人之才器。自有大小。誠不可強。故楮小者不可懷大。綆短者不可汲深。鴟鵂夜撮虱。察秋毫。晝出瞋目。不見
【現代漢語翻譯】 或庵體禪師（Huò Ān Tǐ Chánshī）： 或庵禪師，名師體（Shī Tǐ），臺州羅氏之子。他師從此庵（Cǐ Ān），待簡堂（Jiǎn Táng）如兄長。簡堂獲得契悟后，私下對從此庵說：『體公將來必定勝我十倍，希望和尚憐惜他。』此庵沒有說話。自此以後，護國寺的各項事務，都派體禪師負責。體禪師勇於求道，即使終年事務繁忙，也未見他有喜怒之色。忽然在從此庵的一聲棒喝下徹悟。於是呈上一首頌：『商量極處見題目，途路窮邊入試場。拈起毫端風雨快，者回不作探花郎。』此庵秘密寫了一張紙條交給體禪師說：『老壽開花，隹火結子。』體禪師於是隱居於天臺山，居無定所。山崖洞穴中的修行人，大多因此得到佛法利益。丞相錢公象先（Qián Gōng Xiàngxiān）於是用天封招提寺（Tiānfēng Zhāotí Sì）來邀請他出世弘法，體禪師連夜逃走，錢公深感嘆息。乾道初年，遠公瞎堂（Xiātáng）住持國清寺（Guóqīng Sì），看到體禪師題在圓通像上的讚語說：『不依本分，惱亂眾生。瞻之仰之，有眼如盲。長安風月貫今昔，那個男兒模壁行。』驚喜地說：『沒想到此庵有這樣的弟子！』四處尋找他，在江心寺（Jiāngxīn Sì）找到，堅持在眾人中請他擔任第一座。僧人問體禪師：『一種沒絃琴，久居在曠野。不是不會彈，未遇知音者。知音既遇，未審如何品弄？』體禪師說：『鐘作鐘鳴，鼓作鼓響。』叢林中的僧人都讚歎稱好。瞎堂遷往虎丘山（Hǔqiū Shān），體禪師前往拜見。道俗之人聽聞體禪師的高風亮節，極力用覺報蘭若（Juébào Lánrě）來延請他。覺報蘭若舊名老壽庵（Lǎoshòu Ān），體禪師欣然前往，認為此地應驗了先師的預言。體禪師初住老壽庵時，僧人難以教化。瞎堂曾對體禪師說：『人的才能器量，自有大小，實在不可強求。所以楮樹小就不能懷抱大的東西，井繩短就不能汲取深處的水。鴟鵂鳥夜裡能捉虱子，能觀察到秋毫之末，白天出來卻睜大眼睛，看不見 現代漢語譯本
【English Translation】 Or-An Ti Chan Master Chan Master Or-An, whose name was Shi Ti (Shī Tǐ), was the son of the Luo family of Taizhou. He served under Ci-An (Cǐ Ān) and treated Jian-Tang (Jiǎn Táng) as an elder brother. After Jian-Tang attained enlightenment, he privately said to Ci-An, 'Chan Master Ti will surely surpass me tenfold in the future. I hope the Abbot will cherish him.' Ci-An remained silent. From then on, all the affairs of Huguo Temple were entrusted to Chan Master Ti. Chan Master Ti was courageous in seeking the Way, and even when he was busy with affairs throughout the year, he never showed any signs of joy or anger. Suddenly, he attained complete enlightenment under Ci-An's shout. Thereupon, he presented a verse: 'Discussing to the extreme, the topic is revealed; Reaching the end of the road, entering the examination hall. Picking up the brush, the wind and rain are swift; This time, I will not be a mere third-rank scholar.' Ci-An secretly wrote a note and gave it to Chan Master Ti, saying, 'Laoshou blooms, and 隹火 bears fruit.' Chan Master Ti then went into seclusion in Mount Tiantai, living in no fixed abode. Most of the practitioners in the cliffs and caves benefited from the Dharma. Prime Minister Qian Gong Xiangxian (Qián Gōng Xiàngxiān) then used Tianfeng Zhaoti Temple (Tiānfēng Zhāotí Sì) to invite him to propagate the Dharma in the world, but Chan Master Ti fled overnight, and Qian Gong deeply sighed. In the early years of the Qiandao era, Yuan Gong Xiatang (Xiātáng) resided at Guoqing Temple (Guóqīng Sì), and saw Chan Master Ti's eulogy inscribed on the image of Yuantong, saying, 'Not relying on one's inherent nature, disturbing sentient beings. Looking up to it, one is blind despite having eyes. The wind and moon of Chang'an permeate the past and present; Which man imitates the wall?' He exclaimed in surprise, 'I did not expect Ci-An to have such a disciple!' He searched for him everywhere and found him at Jiangxin Temple (Jiāngxīn Sì), insisting on inviting him to be the first seat among the assembly. A monk asked Chan Master Ti, 'A kind of stringless zither, dwelling in the wilderness for a long time. It's not that I can't play it, but I haven't met a kindred spirit. Now that a kindred spirit has been met, how should it be played?' Chan Master Ti said, 'The bell rings as a bell, the drum sounds as a drum.' The monks in the monastery all praised him. When Xiatang moved to Tiger Hill (Hǔqiū Shān), Chan Master Ti went to pay his respects. When laypeople and monks heard of Chan Master Ti's noble character, they earnestly invited him to stay at Juebao Lanruo (Juébào Lánrě). Juebao Lanruo was formerly known as Laoshou Hermitage (Lǎoshòu Ān), and Chan Master Ti gladly went, believing that this place fulfilled his late teacher's prophecy. When Chan Master Ti first resided at Laoshou Hermitage, the monks were difficult to teach. Xiatang once said to Chan Master Ti, 'People's talents and capacities naturally vary in size, and it is truly impossible to force them. Therefore, a small paper mulberry cannot hold great things, and a short rope cannot draw deep water. An owl can catch lice at night and observe the tip of an autumn hair, but when it comes out during the day, it stares with wide eyes and cannot see English version
丘山。蓋分定也。於是體別展機宜。以歸來學。室中常摩捋苕帚柄。問學者曰。依稀苕帚柄。彷彿赤斑蛇。學者擬議。輒舞苕帚柄驅之。有老衲請其旨。體曰。棒下無生忍。臨機不見爺。僧傳至虎丘瞎堂曰。者個山蠻杜拗子。放拍盲禪。治你那一隊野狐精。體聞說偈曰。山蠻杜拗得能憎。領眾匡徒似不曾。越格倒拈苕帚柄。拍盲禪治野狐僧。瞎堂知之大笑而已。晚移焦山。上堂舉臨濟四喝話。乃召眾曰。者個公案。天下老宿。拈掇甚多。第恐皆未盡善。焦山不免四棱著地。與諸人分明註解。如何是金剛王寶劍咄。如何是踞地獅子咄。如何是探竿影草咄。如何是一喝不作一喝用咄。若也未會。拄杖子與焦山吐露看。卓一下曰。笑里有刀。又卓一下曰。毒蛇無眼。又卓一下曰。忍俊不禁。又卓一下曰。出門是路。更有一機舉話。長老也理會不得。又曰。道生一。無角鐵牛眠少室。一生二。祖父開田說大義。二生三。梁間紫燕語呢喃。三生萬物。男兒活計離窠窟。多處添少處減。大蟲怕吃生人膽。有若無。實若虛。爭掩驪龍明月珠。是則是。祇如焦山坐斷諸方舌頭一句。作么生道。肚無偏癖病。不怕冷油齏。拍禪床下座。又云水率以十智同真。浩浩商量。體曰。朝暮三四。豈良狙哉。乃大書于僧堂曰。陽春白雪非難和。藻鑒
【現代漢語翻譯】 現代漢語譯本 丘山（地名）。這大概是命里註定的吧。於是根據每個人的特點來施教，讓他們迴歸自性。丘山禪師在禪房裡經常摩挲苕帚（掃帚）的把柄，問學人說：『隱約可見苕帚的把柄，彷彿一條帶有紅色斑紋的蛇。』學人如果有所猜測，丘山禪師就揮舞苕帚把柄驅趕他們。有一位老僧請教其中的含義，丘山禪師說：『棒下無生忍，臨機不見爺。』（意為：在棒喝之下難以生起忍耐之心，在關鍵時刻也看不到自己的本性。）後來，這位僧人將丘山禪師的禪法傳到了虎丘瞎堂禪師那裡，瞎堂禪師說：『這個山野之人真是固執，搞的是拍盲禪（指不透徹的禪），專門對付你們這些野狐精。』丘山禪師聽說了，作偈說：『山野之人固執得令人憎恨，帶領大眾好像什麼都沒做過一樣。超越常規倒拿著苕帚柄，用拍盲禪來對付野狐僧。』瞎堂禪師聽了，只是大笑而已。後來，丘山禪師移居焦山（地名）。 上堂說法時，他引用臨濟禪師的四喝話（臨濟義玄禪師接引學人的四種棒喝方式），然後對大眾說：『這個公案（佛教案例），天下的老修行們已經討論過很多了，只是恐怕都沒有完全說清楚。我焦山禪師今天不免要四棱著地（比喻徹底、透徹），為各位分明地註解。什麼是金剛王寶劍咄？什麼是踞地獅子咄？什麼是探竿影草咄？什麼是一喝不作一喝用咄？如果還不明白，就請用你們的拄杖子（禪杖）與我焦山禪師吐露一番。』說完，他用拄杖子敲了一下，說：『笑裡藏刀。』又敲了一下，說：『毒蛇無眼。』又敲了一下，說：『忍俊不禁。』又敲了一下，說：『出門是路。』又說：『還有一種機鋒，長老們也難以理解。』 他又說：『道生一，無角鐵牛眠少室（指禪宗初祖達摩在少林寺面壁）。一生二，祖父開田說大義（指禪宗的傳承）。二生三，梁間紫燕語呢喃。三生萬物，男兒活計離窠窟（指大丈夫應該跳出窠臼，有所作為）。多處添少處減，大蟲怕吃生人膽。有若無，實若虛，爭掩驪龍明月珠（比喻掩蓋真理）。是則是，只是我焦山禪師要截斷所有人的舌頭，你們要怎麼說呢？』『肚無偏癖病，不怕冷油齏（比喻心中沒有偏見，就不怕任何挑戰）。』說完，拍了一下禪床，下座。 他又說，雲水僧們常常用『十智同真』來浩浩蕩蕩地商量。丘山禪師說：『朝三暮四，難道是好猴子嗎？』於是他在僧堂里大書：『陽春白雪非難和，藻鑒（比喻明察）'
【English Translation】 English version Qiushan (place name). This is probably predetermined. Therefore, he taught according to each person's characteristics, allowing them to return to their true nature. In his room, Chan Master Qiushan often stroked the handle of a broom (tiáozhǒu), asking students: 'The broom handle is faintly visible, resembling a red-spotted snake.' If students made guesses, Chan Master Qiushan would wave the broom handle to drive them away. An old monk asked about the meaning, and Chan Master Qiushan said: 'Beneath the stick, no forbearance arises; at the critical moment, the father is not seen.' (Meaning: It is difficult to generate patience under the stick and shout, and one cannot see one's own nature at the crucial moment.) Later, this monk transmitted Chan Master Qiushan's Chan teachings to Chan Master Xiatang of Tiger Hill, who said: 'This rustic man is truly stubborn, engaging in 'blind-patting' Chan (referring to incomplete Chan), specifically targeting you fox spirits.' Upon hearing this, Chan Master Qiushan composed a verse: 'The rustic man is stubbornly hateful, leading the masses as if nothing has been done. Transcending convention, he holds the broom handle upside down, using 'blind-patting' Chan to deal with fox monks.' Chan Master Xiatang simply laughed upon hearing this. Later, Chan Master Qiushan moved to Jiaoshan (place name). When ascending the Dharma hall, he quoted Chan Master Linji's four shouts (four ways Chan Master Linji Yixuan used to guide students), then said to the assembly: 'This koan (Buddhist case) has been discussed by many old practitioners in the world, but I fear none have fully clarified it. Today, I, Chan Master Jiaoshan, must thoroughly explain it to everyone. What is the 'Vajra King's Precious Sword Shout'? What is the 'Crouching Lion Shout'? What is the 'Probing Pole Shadow Grass Shout'? What is the 'One Shout Not Used as a Shout Shout'? If you still do not understand, please reveal it to me, Chan Master Jiaoshan, with your staffs.' After speaking, he tapped his staff once, saying: 'A knife hidden in a smile.' He tapped again, saying: 'A poisonous snake has no eyes.' He tapped again, saying: 'Unable to suppress laughter.' He tapped again, saying: 'The road is open upon leaving the door.' He also said: 'There is another kind of critical moment that even the elders find difficult to understand.' He further said: 'The Dao gives birth to one; the hornless iron ox sleeps in Shaoshi (referring to Bodhidharma, the first patriarch of Zen, facing the wall at Shaolin Temple). One gives birth to two; the ancestors opened the fields and spoke of great righteousness (referring to the transmission of Zen). Two gives birth to three; the purple swallows murmur between the beams. Three gives birth to all things; a man's livelihood is to leave the nest (referring to a great man should break free from conventions and accomplish something). Adding where there is much, subtracting where there is little; tigers fear eating the gall of living people. Existing as if not existing, real as if unreal; striving to cover the bright moon pearl of the Black Dragon (metaphor for covering up the truth). It is so, but how will I, Chan Master Jiaoshan, cut off everyone's tongues? 'A belly without biased illness fears not cold oil dregs (metaphor for a heart without prejudice fears no challenge).' After speaking, he struck the Zen bed and descended from the seat. He also said that cloud-and-water monks often use 'ten wisdoms together as truth' to discuss grandly. Chan Master Qiushan said: 'Three in the morning and four in the evening, are they good monkeys?' Therefore, he wrote in large characters in the monks' hall: 'The 'White Snow in the Sunny Spring' is not difficult to harmonize with; discerning (metaphor for clear observation)'
水壺豈足觀。一把柳絲收不得。和煙搭在玉闌干。有居士。愛問諸禪曰。夫婦相打。通兒子作證。且道證父即是證母即是。江湖對者。不滿其意。體寄以語曰。小出大遇。居士從此不問話。淳熙己亥八月示疾。召眾言別曰。先師結子之讖。今其時矣。眾涕哀不已。體揮其手。復彈指曰。鐵樹開花。雄雞生卵。七十二年。搖籃繩斷。遂趨寂。先一日。手書並硯寄別侍郎曾公。逮曾公奔至。以偈慟曰。翩翩只履逐西風。一物渾無布袋中。留下陶泓將底用。老夫無筆判虛空。
贊曰。千峰合岳。岳影自崇。萬籟靈秋。秋光自迥。蓋理之必然也。顧瞎堂索或庵于寂寞窮海之心。豈閑相識哉。然或庵一出。天下英靈霍然左袒。揆厥所繇。聱頭之禪峻矣。乃其後葉與瞎堂遠公齊鳴。豈非漢家子弟盡隆準乎。
文殊道禪師
禪師名心道。眉州人也。生徐氏。性剛毅。矜氣節。施德於人。使人不知。赴人之厄。如救己溺。然厭世法。布衲芒鞋。出入古招提。意趣純一。苦行頭陀也。以三十歲出家。自恨其晚。習教參禪。寒暑衣不解帶。遂為佛鑒勤禪師之長子。襄守慕其節操。請主天寧。解包之日。一拂臨軒。龍象不啻子來。后遷常德之文殊寺。宋道君皇帝。宣和初。尚方術。敕改僧為德士。天下禪林剎竿易號。一時
我諸老宿皆結舌而遁。惟道公與祖鏡英禪師受詔。英仍住太梅。道仍住文殊。人譏之。道束髮加冠。升座曰。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以道。欲識佛性義。當觀時節因緣。且道即今是甚麼時節。毗盧遮那頂戴寶冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立叢林。喜得群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神仙之外。進一步便到大羅天上。退一步卻入九幽城中。祇如不進不退一句。又作么生道。直饒羽化三清路。終是輪迴一幻身。英公則恣筆注老子。以進道君。道君嘉悅。命頒道藏流行。乃賜英冠珮壇誥。人復譏二公為佞。次年復僧。道公升座曰。不掛田衣著羽衣。老君形貌頗相宜。一年半內閑思想。大抵興衰各有時。我佛如來預讖法之有難。教中明載。無不委知。較量年代。正在於茲。體得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐。欺罔聖君。賴我皇帝陛下聖德聖明。不忘付囑。不廢其教。特賜宸章。頒行天下。仍許僧尼重新披剃。實謂寒灰再𦦨。枯木重
【現代漢語翻譯】 我這些老前輩都沉默不語，避而遠之。只有道公和祖鏡英禪師接受了詔令。英禪師仍然住在太梅，道公仍然住在文殊。人們譏笑他們。道公束髮戴冠，升座說法：『祖師西來之意，今日特別煥然一新。過去是比丘的形象，現在是老君的模樣。身披鶴氅和銀色僧袍，頭戴芭蕉葉巾。作為林泉間無所事事的客人，兩次受到君王的恩惠。』所以說，『想要認識佛性的真義，應當觀察時節因緣。』那麼請問現在是什麼時節？毗盧遮那佛（Vairocana，意為光明遍照）頭戴寶冠，是爲了顯示真諦中也有世俗。文殊（Manjusri，意為妙吉祥）老者身披鶴氅，是爲了順應時宜。一人如此，眾人也應如此。大家共同建立叢林，欣喜地迎來群仙聚會。一同品嚐使人沉醉的仙酒，一同吟唱步虛之詞。或者閱讀《靈寶度人經》，或者講述長生不老藥。月下彈琴，指尖發出太古之音。軒前下棋，精妙的棋著超出神仙的境界。進一步便到達大羅天上，退一步卻進入九幽城中。如果是不進不退這一句，又該怎麼說呢？即使羽化成仙，到達三清的境界，終究還是輪迴中的虛幻之身。英公於是放筆註釋《老子》，以獻給道君（對道教皇帝的尊稱）。道君非常高興，命令將註釋收入道藏並廣為流傳。於是賜予英禪師冠帽、玉珮和壇場文告。人們再次譏笑這兩位大師是諂媚。第二年恢復僧人身份，道公升座說法：『不穿僧衣穿道袍，老君的形象非常相宜。一年半的時間裡閑來思考，大抵興衰各有其時。』我佛如來預先預言了佛法將有災難，佛經中明確記載，沒有不詳細知曉的。衡量年代，正是在這個時候。體會到其中的便利，惑亂正宗。僧人改變俗人的形象，佛改變名字。胡亂產生邪惡的見解，刪減經文。停止敲打鐃鈸的聲音，在缽盂上新增多餘的裝飾。用各種各樣的虛假欺騙，欺騙聖明的君主。幸虧我皇帝陛下聖明有德，不忘記佛的囑託，不廢棄佛教的教義，特賜御筆詔書，頒行天下。仍然允許僧尼重新剃度出家。實在可以說是寒灰重新燃起，枯木重新發芽。
【English Translation】 My fellow senior monks all kept silent and retreated. Only Dao Gong and Zen Master Zujing Ying accepted the imperial edict. Ying remained at Taimei, and Dao remained at Wenshu. People ridiculed them. Dao Gong tied up his hair and put on a hat, ascending the seat and saying: 'The meaning of the Patriarch's coming from the West is especially new today. In the past, I was in the form of a Bhikkhu (Buddhist monk, meaning beggar), now I am in the form of Laozi (founder of Taoism). Wearing a crane cloak and a silver kasaya (Buddhist robe), with a banana leaf scarf on my head. As a carefree guest in the forests and springs, I have twice received the Emperor's grace.' Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the times.' So, what time is it now? Vairocana (meaning 'shining throughout') wears a jeweled crown to show that there is worldliness in the truth. Old Manjusri (meaning 'gentle glory') wears a crane cloak to conform to the times. If one person is like this, everyone should be like this. Everyone establishes a Sangharama (monastery, meaning garden), joyfully welcoming the gathering of immortals. Together, we drink the intoxicating immortal wine and sing the verses of stepping into the void. Or read the Lingbao Duren Jing (Scripture of Spiritual Treasure for Crossing Humanity), or talk about the elixir of immortality. Playing the zither under the moon, the fingertips emit the sound of ancient times. Playing chess in front of the pavilion, the wonderful moves surpass the realm of immortals. One step further and you reach the Great Heaven, one step back and you enter the Nine Nether Cities. If it is a sentence of neither advancing nor retreating, how should it be said? Even if you ascend to the Three Pure Ones (highest deities in Taoism) through feather transformation, it is still an illusion in reincarnation.' Ying Gong then freely annotated the Laozi (Tao Te Ching), to present to the Daojun (Taoist Emperor). The Daojun was very pleased and ordered the annotations to be included in the Daozang (Taoist Canon) and widely circulated. Thus, he bestowed Ying with a crown, jade pendant, and altar proclamation. People again ridiculed the two masters as flatterers. The following year, they resumed their status as monks. Dao Gong ascended the seat and said: 'Not wearing the monk's robe but wearing the Taoist robe, the appearance of Laozi is quite suitable. I have been thinking idly for a year and a half, and generally speaking, rise and fall each have their time.' My Buddha Tathagata (Buddha, meaning 'one who has thus come') foretold that there would be difficulties in the Dharma (Buddhist teachings), which are clearly recorded in the teachings, and there is nothing that is not known in detail. Measuring the era, it is precisely at this time. Taking advantage of the convenience, confusing the orthodox teachings. Monks change into the appearance of laypeople, Buddhas change their names. Falsely generating evil interpretations, deleting scriptures. Stopping the sound of cymbals and drums, adding superfluous decorations to the alms bowl. Using all kinds of deceptions to deceive the wise ruler. Fortunately, my Emperor is wise and virtuous, not forgetting the Buddha's entrustment, not abandoning the teachings of Buddhism, and specially bestowed an imperial decree to be promulgated throughout the world. Still allowing monks and nuns to be re-ordained. It can truly be said that the cold ashes are rekindled, and the dead trees sprout again.
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。迷仙酬變為甘露瓊漿。步虛詞番作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽手擎拳。今日和南不審。只改舊時相。不改舊時人。敢問大眾。舊時人是一個兩個。良久曰。秋風也解嫌狼藉。吹盡當年道教灰。英公獨不改服。仍冠珮逍遙。山居大梅。人益譏之。道聞而嘆曰。大梅老真不忝雲門之裔也。後果于南宋紹興間。擊鼓集眾。捐冠珮象簡于地。乃露頂披伽黎。拈拄杖說妙法竟。擲下拄杖。斂目而逝(英嗣九峰韶。為雲門六世)道居文殊既久。時南北烽燹競發。宇內叢社率茍簡安眾而已。道獨不然。有以翰墨隨身。常嗔訶之。或問其故。道嘆曰。嗟乎取捨情存。是非斗亂。行未一尺。說便一丈。不足取信於天下。使血氣之屬。偷心不息者。皆此輩也。而握造化之柄。能辭其責乎。言訖潸然。建炎三年春。示眾曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏三月。賊鐘相叛。其徒請南避之。道叱曰。學道所以了生死。何避哉。賊至。道端坐木榻。若不知。賊疑舉槊殘之。血皆白乳。賊眾大駭。引席覆之。及靖火化。顏不少異。香菸如雲。門人慧方。聞道嬰難。則隱於潭州。不肯應世。其繼文殊席者。乃思業也。業世
【現代漢語翻譯】 現代漢語譯本 榮。不離世俗的形象而裝扮成僧人的樣子，不從魔界進入佛界。重新敲響法鼓，再次整頓衰敗的綱紀。將迷醉的仙樂酬唱轉變為甘甜的瓊漿玉液，把道士們漫步吟唱的步虛詞改編成還鄉的曲子。放下象徵權位的銀木簡，拿起僧人坐禪用的尼師壇。昨天還稽首擎拳行道教之禮，今天就合掌問訊行佛教之禮，只是改變了外在的形象，卻沒有改變內在的人。請問各位，舊時的人是一個還是兩個？（停頓良久說）秋風也嫌棄道教的狼藉，吹盡了當年道教的灰燼。只有英公沒有改變服飾，仍然頭戴冠帽身佩玉飾，逍遙自在。隱居在大梅山，人們更加譏笑他。道聽了感嘆說：『大梅老真不愧是雲門宗的後裔啊！』後來在南宋紹興年間，他擊鼓召集眾人，將冠帽和象簡丟在地上，於是露出頭頂，披上袈裟，拿起拄杖宣說微妙的佛法，說完，擲下拄杖，閉上眼睛圓寂。（英嗣承九峰韶的法脈，是雲門宗的第六代傳人）道在文殊寺居住很久，當時南北戰火紛飛，各地的寺廟大多隻是茍且偷安，安頓僧眾而已。只有道不是這樣，有人帶著書法作品，他常常斥責呵斥他們。有人問他原因，道嘆息說：『唉！取捨之心仍然存在，是非之爭不斷發生，行動還不到一尺，說辭卻有一丈長，不足以取信於天下，使得那些血氣方剛，偷心不死的人，都是這類人啊！而掌握造化權柄的人，能夠推卸他們的責任嗎？』說完潸然淚下。建炎三年春天，他向眾人開示說：『正法眼藏被瞎驢滅了，臨濟禪師何曾說過這樣的話？現在和過去的人都胡亂傳言，不相信的話就看看三個月后。』到了閏三月，賊人鐘相叛亂，他的徒弟請求向南逃避。道斥責說：『學道是爲了了脫生死，逃避什麼呢？』賊人來到，道端坐在木榻上，好像什麼都不知道。賊人懷疑，舉起長矛刺殺他，流出的血都是白色的乳狀。賊眾非常驚駭，用蓆子覆蓋他。等到平定戰火后火化，容顏沒有多少改變，香菸像云一樣。門人慧方，聽說道遭遇災難，就隱居在潭州，不肯應世。繼承文殊寺住持之位的人，是思業。思業的世
【English Translation】 English version Rong. He did not abandon his secular appearance to adopt the form of a monk, nor did he leave the realm of demons to enter the realm of Buddhas. He struck the Dharma drum anew and reorganized the declining precepts. He transformed the intoxicating melodies of immortals into sweet nectar and jade liquor, and adapted the Taoists' processional hymns into songs of homecoming. He laid down the silver and wooden tablets symbolizing authority and picked up the Nishidan (sitting cloth). Yesterday, he bowed with hands raised in the Taoist manner; today, he greets with palms together in the Buddhist manner. He only changed his outward appearance, not his inner self. May I ask everyone, is the old self one or two? (After a long pause, he said) 'The autumn wind also dislikes the mess left by Taoism, blowing away the ashes of Taoism from that year.' Only Yinggong did not change his attire, still wearing his hat and jade ornaments, carefree and at ease. Living in seclusion on Mount Damei, people ridiculed him even more. Dao heard this and sighed, 'Old Damei is truly worthy of being a descendant of the Yunmen lineage!' Later, during the Shaoxing era of the Southern Song Dynasty, he gathered the people by striking a drum, threw his hat and ivory tablets to the ground, and then revealed his head, donned the kasaya (monk's robe), and took up his staff to expound the wonderful Dharma. After speaking, he threw down his staff, closed his eyes, and passed away. (Ying inherited the Dharma lineage of Jiufeng Shao and was the sixth generation of the Yunmen school.) Dao resided at the Wenshu Temple for a long time. At that time, wars raged in the north and south, and most temples throughout the land were merely trying to survive and provide for the monks. Only Dao was different. When someone carried calligraphy works, he would often scold and rebuke them. When asked why, Dao sighed, 'Alas! The mind of taking and rejecting still exists, and disputes over right and wrong continue to arise. Actions fall short of an inch, while words extend a foot. This is not enough to gain the trust of the world, causing those with strong desires and restless hearts to remain in this state. And those who hold the power of creation, can they shirk their responsibility?' After speaking, he shed tears. In the spring of the third year of Jianyan, he addressed the assembly, saying, 'The Eye Treasury of the True Dharma has been destroyed by a blind donkey. Has Linji ever said such a thing? People of the present and past all transmit it falsely. If you don't believe it, just look three months later.' In the intercalary third month, the rebel Zhong Xiang revolted, and his disciples requested to flee south. Dao rebuked, 'Studying the Way is to liberate oneself from birth and death. What is there to flee?' When the rebels arrived, Dao sat upright on the wooden couch, as if unaware. The rebels, suspecting him, raised their spears and stabbed him, and the blood that flowed was all white and milky. The rebels were greatly shocked and covered him with a mat. After the war was quelled, he was cremated, and his face did not change much, and the smoke of incense was like clouds. His disciple Huifang, hearing of Dao's ordeal, went into seclusion in Tanzhou, refusing to respond to the world. The one who succeeded Dao as abbot of Wenshu Temple was Siye. Siye's world
為屠宰。因戮豬忽徹心源。棄刀走文殊呈偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。道公笑曰。你正殺豬時。見個甚麼。業作鼓刀勢。公頷之。
贊曰。戈矢播廣長之音。梟獍說殊勝之法。處違常順。履險常安。道公得之矣。公詞華閎放。望蓋天下。不許參徒馳騁翰墨。蓋亦三折股。而知醫者。乃云。學道所以了生死。豈虛言哉。又與大梅脫印同文。所謂其利斷金也。
宏智覺禪師
禪師名正覺。姓李氏。李氏為隰州善族。覺公生則肉環特起于臂。蓋其母孕時。夢感之徴也。七歲日誦數千言。佛陀遜禪師見而大異。以法室祥麟記之。又四載公果得度。年十八遊方。決誓而行。親友俱賢之。遂依枯木成禪師于香山。香山多佳士。成獨器公。公受嚴折不發。聞誦法華經有省。即陳所悟于成。成指臺上香盒曰。裡面是甚麼物。對曰。是何心行。曰你悟處又作么生。公畫圓相呈之。又拋向后。成曰。弄泥團漢有甚麼限。曰錯。成曰。別見人始得。公諾諾而去。造丹霞。時丹霞淳禪師居焉。淳為芙蓉楷之子。揩嗣投子青。青嗣太陽玄。玄公神觀奇偉。慎其付授。年至八十。嘆無可繼者。乃以皮履直裰。寄浮山遠錄公。使為求法器。兼讖以偈。偈曰。楊廣山頭草。憑君待價焞。異苗翻茂處。深
【現代漢語翻譯】 現代漢語譯本：他以屠宰為業。因為殺豬時忽然徹悟了心源。放下屠刀去見文殊菩薩，並呈上偈語說：『昨日是夜叉心，今日是菩薩面。菩薩與夜叉，不隔一條線。』道公笑著說：『你正在殺豬的時候，看到了什麼？』他做出揮舞屠刀的姿勢。道公點頭認可。
讚語說：戈矢傳播著廣長舌相的聲音，連兇惡的梟和獍也在講述殊勝的佛法。處於違逆之處卻常常順遂，身處險境卻常常安穩。道公真是領悟了這些啊！道公的文采華麗奔放，名望蓋過天下。他不允許參禪的弟子們隨意賣弄文筆，大概也是因為他像那折斷多次的股骨一樣，最終成爲了精通醫理的人。所以說，學道是爲了了脫生死，這難道是虛假的話嗎？他又與大梅法常禪師脫印證悟相同，真可謂是鋒利無比，能斬斷金屬啊。
宏智正覺禪師
禪師名號正覺，姓李。李氏是隰州的名門望族。正覺禪師出生時，手臂上就有一圈肉環特別突出，這是因為他母親懷孕時，夢中感應到的徵兆。他七歲時每天能背誦數千字。佛陀遜禪師見到后非常驚異，認為他是佛法室中的祥瑞麒麟。又過了四年，正覺禪師果然出家。十八歲時開始遊歷四方，決心堅定地修行。親友們都認為他很賢能。於是他依止枯木成禪師在香山修行。香山有很多優秀的人才，但成禪師唯獨器重正覺禪師。正覺禪師接受嚴厲的訓斥也不動搖。聽到誦讀《法華經》後有所領悟，於是向成禪師陳述自己所悟到的。成禪師指著臺上的香盒問：『裡面是什麼東西？』正覺禪師回答說：『是什麼樣的心行？』成禪師說：『你悟到的地方又是怎樣的？』正覺禪師畫了一個圓相來呈示，又將圓相拋向身後。成禪師說：『你這個玩泥團的漢子有什麼出息？』正覺禪師說：『錯了。』成禪師說：『要另外見到人才行。』正覺禪師連聲應諾著離開了。之後他拜訪丹霞山，當時丹霞淳禪師住在那裡。淳禪師是芙蓉道楷禪師的弟子，道楷禪師繼承了投子義青禪師的法脈，義青禪師繼承了太陽玄朗禪師的法脈。玄朗禪師神態奇異偉岸，對傳法一事非常謹慎。到了八十歲，嘆息沒有可以繼承衣缽的人，於是將自己的皮鞋和直裰（僧衣）寄給浮山法遠禪師，讓他尋找可以傳法的器皿，並用偈語來預示。偈語說：『楊廣山頭的草，憑你等待時價。異苗翻茂盛的地方，深深……』
【English Translation】 English version: He made a living by butchering. Because of slaughtering pigs, he suddenly realized the source of his mind. He abandoned his knife and went to Manjushri (Bodhisattva of Wisdom), presenting a verse saying: 'Yesterday was the heart of a Yaksha (a type of demon), today is the face of a Bodhisattva. The Bodhisattva and the Yaksha are separated by only a thin line.' Dao Gong (a respectful title) smiled and said, 'When you were slaughtering pigs, what did you see?' He made a gesture of wielding a knife. Dao Gong nodded in approval.
The eulogy says: The arrow of the tongue broadcasts the sound of the long and broad tongue, even the fierce owls and beasts are speaking of the supreme Dharma. Being in adversity, he is often in harmony; being in danger, he is often at peace. Dao Gong has truly understood these! Dao Gong's writing is magnificent and unrestrained, his reputation surpasses the world. He does not allow his Chan (Zen) students to flaunt their literary skills, probably because he, like a bone broken many times, eventually became a skilled physician. Therefore, learning the Way is to liberate oneself from birth and death, is this a false statement? He also had the same enlightenment as Great Plum Fachang (Da Mei Fachang) Chan Master, which can be described as extremely sharp, able to cut through metal.
Chan Master Hongzhi Zhengjue (Vast Wisdom, Correct Enlightenment)
The Chan Master's name was Zhengjue, and his surname was Li. The Li family was a prominent clan in Xizhou. When Chan Master Zhengjue was born, a ring of flesh stood out on his arm, which was a sign of his mother's dream during pregnancy. At the age of seven, he could recite thousands of words a day. Chan Master Fotuoxun (Buddha Succession) was very surprised when he saw him, and regarded him as an auspicious Kylin (Chinese unicorn) in the Dharma hall. Four years later, Chan Master Zhengjue was ordained. At the age of eighteen, he began to travel around, determined to practice diligently. His relatives and friends all considered him virtuous. So he followed Chan Master Kumu Cheng (Withered Tree Accomplishment) at Xiangshan (Fragrant Mountain). There were many talented people in Xiangshan, but Chan Master Cheng valued Chan Master Zhengjue alone. Chan Master Zhengjue accepted severe reprimands without wavering. After hearing the recitation of the Lotus Sutra, he had some understanding, so he presented what he had realized to Chan Master Cheng. Chan Master Cheng pointed to the incense box on the platform and asked, 'What is inside?' Chan Master Zhengjue replied, 'What kind of mental activity is it?' Chan Master Cheng said, 'What is your understanding like?' Chan Master Zhengjue drew a circle to present it, and then threw the circle behind him. Chan Master Cheng said, 'What future is there for you, a mud-playing fellow?' Chan Master Zhengjue said, 'Wrong.' Chan Master Cheng said, 'You must see another person.' Chan Master Zhengjue nodded in agreement and left. Later, he visited Danxia Mountain, where Chan Master Chun (Pure) of Danxia was living. Chan Master Chun was a disciple of Chan Master Furong Daokai (Hibiscus Way Model), Chan Master Daokai inherited the Dharma lineage of Chan Master Touzi Yiqing (Throwing Son Right Blue), and Chan Master Yiqing inherited the Dharma lineage of Chan Master Taiyang Xuanlang (Sun Mysterious Bright). Chan Master Xuanlang had a strange and majestic appearance, and was very cautious about transmitting the Dharma. At the age of eighty, he sighed that there was no one to inherit his mantle, so he sent his leather shoes and straight robe (monk's robe) to Chan Master Fayuan (Dharma Source) of Fushan (Floating Mountain), asking him to find a vessel for transmitting the Dharma, and prophesied with a verse. The verse said: 'The grass on Yangguang Mountain, rely on you to wait for the price. Where the different seedlings flourish, deeply...'
密固靈根。遠既任荷兩宗。居聖巖。出洞下宗旨示青。青悉妙契。遠以大陽頂相皮履直裰。令青續其宗系。故青為淳之祖。而淳為青原思下十二世也。淳受公展訖。即問曰。如何是空劫以前自己。對曰。井底蝦蟆吞卻月。三更不借夜明簾。曰未在更道。公擬議。淳以拂打曰。又道不借。公大悟其旨。便作禮。淳曰。何不道取一句。對曰。某今日失錢遭罪。淳輾然曰。未暇打得你。自此丹霞白椎日。非公莫敢發響。淳移大洪。命公居七眾之首。四年又分同門真歇了之座于圓通。六年出住泗州普照。歷舒州太平江州圓通能仁真州長蘆。俱為禪衲區藪。而洞上之風大廓。有問五位宗旨。公以頌示曰。正中偏。霽碧星河冷浸天。夜半木童敲月戶。暗中驚破玉人眠。
偏中正。海云依約神仙頂。婦人鬢髮白垂絲。羞對秦臺寒照影。
正中來。午夜長鯨蛻甲開。大背摩天振云翼。翔游鳥道䫫難該。
兼中至。覿面不須相忌諱。風化無傷的意玄。光中有路天然異。
兼中到。斗柄橫斜天未曉。鶴夢初醒露葉寒。舊巢飛出云松倒。
建炎初。又住天童。屋廬湫隘。衲子結草樹居。常數千指。未幾所廢俱成。而宏勝冠南國焉。有羽客。私進干汞之術。公曰。我輩非不能也。顧欲檀家有所植福耳。為汝驗之
【現代漢語翻譯】 現代漢語譯本 密固靈根（人名）。遠禪師既已承擔荷負曹洞和臨濟兩宗的重任，居住在聖巖。他向青禪師開示曹洞宗的宗旨，青禪師完全領悟並巧妙地契合。遠禪師將大陽頂相、皮履、直裰（均為佛教用具或衣物）交給青禪師，命他延續曹洞宗的宗系。所以青禪師是淳禪師的祖師，而淳禪師是青原思禪師下十二世的弟子。淳禪師從公禪師那裡接受教法完畢，就問道：『如何是空劫（佛教時間概念，指極長的時間）以前的自己？』公禪師回答說：『井底的蝦蟆吞掉了月亮，三更時分也不借用夜明簾。』淳禪師說：『還沒有說到點子上，再說一遍。』公禪師猶豫不決。淳禪師用拂塵打了他一下，說：『又說不借用！』公禪師這才大悟其中的旨意，便向淳禪師作禮。淳禪師說：『為什麼不也說一句呢？』公禪師回答說：『我今天丟了錢，真是倒霉。』淳禪師笑著說：『沒空打你。』從此以後，丹霞寺開椎（敲椎，指主持法會）的時候，除了公禪師，沒有人敢發聲。淳禪師移居大洪山，命公禪師擔任七眾之首。四年後，又將同門師兄弟真歇了禪師的座位分給公禪師，在圓通寺。六年之後，公禪師出任泗州普照寺住持，歷任舒州太平寺、江州圓通寺、能仁寺、真州長蘆寺住持，這些地方都成為禪僧聚集的場所，曹洞宗的風氣也因此大大擴充套件。有人問公禪師五位（曹洞宗的五位禪法）的宗旨，公禪師用頌語來開示：『正中偏。雨後晴空，碧藍如洗，星河倒影，寒冷浸天。半夜裡，牧童敲打月亮的門戶，在黑暗中驚醒了玉人的美夢。』 『偏中正。海上的雲彩，依稀可見神仙的頭頂。婦人的鬢髮，雪白垂落，羞於面對秦臺的寒冷月影。』 『正中來。午夜時分，巨大的鯨魚脫去甲殼而生。寬廣的脊背，摩天聳立，振動雲霄的翅膀，翱翔在鳥道上，難以企及。』 『兼中至。面對面，不必互相猜忌和隱諱。風化無傷，其中的意義玄妙，光明之中，道路自然不同尋常。』 『兼中到。北斗星橫斜，天還沒有亮。仙鶴從夢中初醒，露水沾濕了寒冷的樹葉，從舊巢中飛出，連雲端的松樹也倒了。』 建炎初年，公禪師又住持天童寺。寺廟房屋狹窄簡陋，僧人們結草為廬，依樹而居，常常有數千人。沒過多久，所有廢棄的房屋都修繕完畢，天童寺的宏偉勝景也冠絕南方。有個修道的羽士，私下進獻煉丹之術。公禪師說：『我們這些人並非不能煉丹，只是希望施主們能夠有所植福罷了。』爲了給你驗證一下煉丹術的真偽……』
【English Translation】 English version Mi Gu Ling Gen (name of a person). Chan Master Yuan had already taken on the responsibility of both the Caodong and Linji schools, residing at Shengyan. He instructed Chan Master Qing on the principles of the Caodong school, which Qing fully understood and subtly aligned with. Chan Master Yuan gave Qing the Dayan Dingxiang, leather shoes, and a straight-seam robe (all Buddhist implements or clothing), ordering him to continue the lineage of the Caodong school. Therefore, Chan Master Qing is the ancestor of Chan Master Chun, and Chan Master Chun is the twelfth-generation disciple of Qingyuan Si. After Chan Master Chun received the teachings from Chan Master Gong, he asked: 'What is the self before the empty kalpa (Buddhist concept of time, referring to an extremely long period)?' Chan Master Gong replied: 'The frog at the bottom of the well swallows the moon, and at midnight, it does not borrow the night-shining curtain.' Chan Master Chun said: 'That's not quite it, say it again.' Chan Master Gong hesitated. Chan Master Chun struck him with a whisk, saying: 'You say you don't borrow!' Chan Master Gong then greatly realized the meaning, and bowed to Chan Master Chun. Chan Master Chun said: 'Why don't you say a sentence too?' Chan Master Gong replied: 'I lost money today, what a misfortune.' Chan Master Chun laughed and said: 'I don't have time to hit you.' From then on, when Danxia Temple held a Dharma assembly, no one dared to speak except Chan Master Gong. Chan Master Chun moved to Mount Dahong, ordering Chan Master Gong to be the head of the seven assemblies. Four years later, he also divided the seat of his fellow disciple Chan Master Zhenxie Liao to Chan Master Gong at Yuantong Temple. Six years later, Chan Master Gong took office as the abbot of Puzhao Temple in Sizhou, and successively served as the abbot of Taiping Temple in Shuzhou, Yuantong Temple in Jiangzhou, Nengren Temple, and Changlu Temple in Zhenzhou. These places became gathering places for Chan monks, and the atmosphere of the Caodong school greatly expanded. Someone asked Chan Master Gong about the principles of the Five Ranks (the five ranks of Chan practice in the Caodong school), and Chan Master Gong used a verse to instruct: 'The Correct within the Partial. After the rain, the sky is clear and blue, the starry river is reflected, and the coldness permeates the sky. In the middle of the night, the cowherd knocks on the moon's door, startling the jade person's beautiful dream in the darkness.' 'The Partial within the Correct. The clouds on the sea vaguely show the top of the immortal's head. The woman's temples, white and drooping, are ashamed to face the cold moon shadow of the Qin Terrace.' 'The Correct Coming. At midnight, the giant whale sheds its shell and is born. The broad back towers to the sky, shaking the clouds with its wings, soaring in the bird's path, difficult to reach.' 'The Combined Arriving. Face to face, there is no need to be suspicious and secretive. The wind and transformation are harmless, the meaning is profound, and in the light, the path is naturally extraordinary.' 'The Combined Reaching. The Big Dipper is slanting, and the sky is not yet dawn. The crane wakes up from its dream, the dew wets the cold leaves, flying out of the old nest, even the pine trees in the clouds are falling.' In the early years of Jianyan, Chan Master Gong again resided at Tiantong Temple. The temple buildings were narrow and simple, and the monks built grass huts and lived by the trees, often numbering in the thousands. Before long, all the abandoned houses were repaired, and the magnificence of Tiantong Temple surpassed the south. A Taoist priest privately offered the art of alchemy. Chan Master Gong said: 'It's not that we can't practice alchemy, but we hope that the benefactors can plant blessings.' In order to verify the authenticity of your alchemy...
。以汞納口坐。逾時吐白金于地。客駭謝而去。公之再住天童。適金人陷明州。諸剎皆毀。及窺小白嶺。見谷積陰雲。疑有伏甲。懼而退。時江聲絕渡。千二百眾俱安床藉。知事憂之。頃之嘉禾錢氏致谷千斛。歲雖艱。遠施無厭。贍眾之餘。存活白衣老少數萬人。有詔移靈隱。未越月解歸。公于天童計三十載。而名號所彰。萬方革面。上堂曰。黃閣簾垂。誰傳家信。紫羅帳合。暗撒真珠。正恁么時。視聽有所不到。言詮有所不及。如何通得個訊息去。夢迴夜色依稀曉。笑指家風爛熳春。又曰。諸禪德。吞盡三世佛底人。為甚麼開口不得。照破四天下底人。為甚麼閤眼不得。許多病痛。與你一時拈卻了也。且作么生得十成通暢去。還會么。擘開華岳連天色。放出黃河到海聲。僧問。清虛之理畢竟無身時如何。曰文彩未痕初。訊息難傳際。僧曰。一步密移玄路轉。通身放下劫壺空。曰誕生就父時。合體無遺照。僧曰。理既如是。事作么生。曰歷歷才回分化事。十方機應又何妨。僧曰。恁么則塵塵皆現本來身也。曰透一切色。超一切聲。僧曰。如理如事又作么生。曰路逢死蛇莫打殺。無底籃子盛將歸。僧曰。入市能長嘯。歸家著短衫。公曰。木人嶺上歌。石女溪邊舞。又僧問。如何是向去底人。公曰。白雲投壑盡。青嶂倚空
【現代漢語翻譯】 現代漢語譯本 以汞納入口中。過了一段時間，吐出白金在地上。客人驚駭地道謝離開了。公再次住在天童寺。適逢金兵攻陷明州，各寺廟都被摧毀。等到窺視小白嶺時，看見山谷積聚著陰雲，懷疑有埋伏的軍隊，感到害怕而退卻。當時江上的聲音都停止了，一千二百名僧眾都安然地躺在床上。知事為此擔憂。不久，嘉禾錢氏送來一千斛谷。即使年歲艱難，遠方的施捨也沒有厭倦，供養僧眾之外，還存活了數萬名平民百姓。朝廷下詔遷移到靈隱寺，但不到一個月就請求回去。公在天童寺總共三十年，名號所彰顯，使各地都改變了面貌。上堂說法時說：『黃閣簾子低垂，誰來傳遞家信？華麗的羅帳合攏，暗中撒下珍珠。』正在這個時候，視聽有所不能及，言語有所不能表達。如何才能傳遞這個訊息呢？『夢醒時分，夜色依稀，笑著指出家風的爛漫春意。』又說：『各位禪德，吞盡三世諸佛的人，為什麼不能開口說話？照破整個世界的人，為什麼不能閉上眼睛？』這麼多的病痛，我一時都替你們拿掉了。那麼，怎樣才能達到十成通暢呢？會嗎？『劈開華山，連線著天邊的顏色，放出黃河，奔騰到大海的聲音。』 僧人問：『清虛的理體，畢竟沒有形體時如何？』 公說：『文彩還沒有留下痕跡的最初，訊息難以傳遞的時刻。』 僧人說：『一步秘密地移動，玄妙的道路轉變，全身放下，劫壺空空蕩蕩。』 公說：『誕生依附於父親時，合為一體，沒有遺漏地照耀。』 僧人說：『理既然是這樣，事又如何呢？』 公說：『歷歷分明地迴轉分化的事情，十方世界的機緣相應又有什麼妨礙呢？』 僧人說：『這樣說來，那麼每個塵埃都顯現出本來的身了。』 公說：『穿透一切色相，超越一切聲音。』 僧人說：『如理如事又如何呢？』 公說：『路上遇到死蛇不要打死，用沒有底的籃子盛著帶回家。』 僧人說：『進入鬧市能長嘯，回到家鄉穿短衫。』 公說：『木人在山嶺上唱歌，石女在溪邊跳舞。』 又有僧人問：『如何是走向歸宿的人？』 公說：『白雲投入山谷盡頭，青山倚靠著天空。』
【English Translation】 English version He swallowed mercury. After a while, he spat out white gold on the ground. The guest was astonished, thanked him, and left. The master stayed at Tiantong Monastery again. It happened that the Jin soldiers captured Mingzhou, and all the temples were destroyed. When he peered at Xiaobai Ridge (small white ridge), he saw dark clouds gathering in the valley, suspecting an ambush, and retreated in fear. At that time, the sound of the river had stopped, and the twelve hundred monks were all resting peacefully in their beds. The administrator was worried about this. Soon, Qian family from Jiahe sent a thousand hu (a unit of dry measure) of grain. Although the year was difficult, the distant almsgiving was tireless, supporting the monks and nuns, and also sustaining tens of thousands of laypeople. An imperial decree ordered him to move to Lingyin Monastery (monastery of the soul's retreat), but he requested to return in less than a month. The master stayed at Tiantong Monastery (heavenly child monastery) for a total of thirty years, and his reputation spread, transforming the face of all regions. When he ascended the hall to preach, he said: 'The curtains of the Yellow Pavilion (imperial palace) hang low, who will deliver the family letter? The magnificent silk tent is closed, secretly scattering pearls.' At this very moment, sight and hearing cannot reach, and words cannot express. How can this message be conveyed? 'Awakening from a dream, the night is still dim, smiling and pointing out the brilliant spring of the family tradition.' He also said: 'All you Chan (Zen) practitioners, those who have swallowed all the Buddhas of the three worlds, why can't you open your mouths to speak? Those who illuminate the entire world, why can't you close your eyes?' I have taken away all these ailments for you at once. So, how can you achieve complete and thorough understanding? Do you understand? 'Splitting open Mount Hua (a famous mountain), connecting the colors of the sky, releasing the Yellow River (China's second longest river), rushing to the sound of the sea.' A monk asked: 'When the principle of pure emptiness ultimately has no form, what is it like?' The master said: 'The very beginning when the beauty has not yet left a trace, the moment when the message is difficult to convey.' The monk said: 'One step secretly moves, the mysterious path turns, the whole body is let go, the kalpa (an aeon) pot is empty.' The master said: 'When born and relying on the father, united as one, shining without omission.' The monk said: 'Since the principle is like this, what about the matter?' The master said: 'Clearly and distinctly turning back the differentiated matters, what harm is there in the responsive opportunities of the ten directions?' The monk said: 'In that case, then every mote of dust manifests the original body.' The master said: 'Penetrating all forms, transcending all sounds.' The monk said: 'What about as principle and as matter?' The master said: 'If you meet a dead snake on the road, do not kill it, use a bottomless basket to carry it home.' The monk said: 'Entering the market, one can whistle loudly, returning home, one wears short clothes.' The master said: 'The wooden man sings on the mountain ridge, the stone woman dances by the stream.' Another monk asked: 'What is the person who is heading towards the ultimate destination?' The master said: 'White clouds plunge into the end of the valley, green peaks lean against the sky.'
高。如何是向來底人。公曰。滿頭白髮離巖谷。半夜穿云入市廛。如何是不來不去底人。公曰。石女喚回三界夢。木人坐斷六門機。公提唱語句。湖海爭馨炙之。均以為因公得見青楷二尊宿也。公雖年老。日常過午不食。縷絲不衣。有巨賈獻奇制新錦。公堅卻之曰。為老僧一人。勞千里信施。老僧不忍居也。必不已。估直以供眾。是以廉約成風。天下效之。紹興丁丑九月。出隊言別於越帥趙公令詪。及諸檀信。次月七日還山。遂作書請妙喜主我法門後事已。而沐浴更衣。告眾曰。夢幻空花。六十七年。白鳥湮沒。秋水連天。俄報妙喜至。公泊然蛻去。妙喜為公剃髮。舍利隨指而下。龕留七日。顏不少異。塔于東谷。謚曰宏智。塔曰妙光。
贊曰。觀覺公唱教。當乾坤鼎沸之秋。辟啟東南。縝言密行。為湖海傾歸。妙喜尚左遜之。其餘欲並駕爭驅。知其孰可也。嗟乎洞上宗風。微公孰慰浮山之望。而足太陽之心哉。
真歇了禪師
真歇禪師。諱清了。蜀之左綿安昌雍氏子也。生有慧根。眉目疏秀。神宇靜深。見佛則欣戀不捨。年十一。依聖果寺俊僧受業。又七歲試法華經得度。具戒聽講。玄解經論。以為言說終非究竟。出峽直抵沔漢。扣丹霞子淳禪師。淳問。如何是空劫時自己。師擬對。淳掌之。師
【現代漢語翻譯】 現代漢語譯本： 問：什麼是本來面目的人？ 答：滿頭白髮離開巖谷，半夜穿云進入市井。 問：什麼是不來不去的人？ 答：石女喚醒三界的夢，木人截斷六根的機能。 宏智正覺禪師提倡的語句，四方僧眾爭相學習。大家都認為因為宏智禪師，才得見青楷二位尊宿的真意。宏智禪師雖然年老，但每天過了中午就不再進食，不穿絲綢衣物。有富商獻上特別製作的新錦緞，宏智禪師堅決拒絕說：『爲了老僧一人，勞煩千里之外的信徒佈施，老僧實在不忍心接受。』如果一定要送，就估價折成錢財用來供養大眾。因此，節儉的風氣形成，天下人都效仿他。紹興丁丑年九月，宏智禪師向于越的統帥趙公令詧以及各位檀越、信徒告別。次月七日返回山中，於是寫信請妙喜禪師主持我宗門後事。然後沐浴更衣，告訴眾人說：『夢幻空花，六十七年。白鳥消失在煙霧中，秋水與天相連。』不久，有人報告說妙喜禪師到了，宏智禪師安詳地圓寂了。妙喜禪師為他剃髮，舍利隨著手指所指而落下。遺體在龕中停放七日，容顏沒有絲毫改變。塔建在東谷，謚號為宏智，塔名為妙光。
讚頌說：觀覺禪師弘揚教法，正當天下動盪不安的時候，開闢了東南地區，言語謹慎，行為周密，為四方僧眾所歸服。妙喜禪師尚且謙遜地退讓，其餘想要並駕齊驅的人，又怎麼能比得上呢？唉！洞山宗的風範，沒有宏智禪師，誰來慰藉浮山禪師的期望，而滿足太陽般的心願呢？
真歇了禪師
真歇了禪師，名清了（Qingliao），是蜀地左綿安昌雍氏的兒子。生來就有慧根，眉目疏朗清秀，神態安靜深沉。見到佛像就欣喜愛戀，不願離開。十一歲時，依從聖果寺的俊僧接受教育。又過了七年，通過了法華經的考試而得度。受具足戒后聽講經論，但他認為言語解說終究不是究竟之法。於是離開四川，直接前往沔漢，拜訪丹霞子淳禪師。子淳禪師問：『什麼是空劫（kongjie）時的自己？』禪師剛要回答，子淳禪師就打了他一掌。
【English Translation】 English version: Question: What is the person's original face? Answer: A head full of white hair leaves the rocky valley, penetrating the clouds to enter the marketplace at midnight. Question: What is the person who neither comes nor goes? Answer: A stone woman awakens the dreams of the three realms, a wooden man severs the functions of the six senses. The sayings advocated by Hongzhi Zhengjue (Hongzhi Zhengjue) Chan Master were eagerly studied by monks from all directions. Everyone believed that it was because of Hongzhi Chan Master that they were able to see the true meaning of the two venerable masters, Qingkai (Qingkai). Although Hongzhi Chan Master was old, he would not eat after noon every day and did not wear silk clothes. When a wealthy merchant offered specially made new brocade, Hongzhi Chan Master firmly refused, saying, 'For the sake of this old monk, it troubles the believers from thousands of miles away to make offerings. This old monk really cannot bear to accept it.' If it was absolutely necessary to give it, it would be valued and converted into money to support the community. Therefore, a frugal atmosphere was formed, and the world followed his example. In the ninth month of the Dingchou year of Shaoxing, Hongzhi Chan Master bid farewell to Zhao Gong Lingcha (Zhao Gong Lingcha), the commander of Yue, as well as various benefactors and believers. On the seventh day of the following month, he returned to the mountain, and then wrote a letter asking Chan Master Miaoxi (Miaoxi) to preside over the affairs of my sect. Then he bathed and changed his clothes, and told everyone, 'Illusory dreams and empty flowers, sixty-seven years. White birds disappear into the mist, autumn waters connect with the sky.' Soon, someone reported that Chan Master Miaoxi had arrived, and Hongzhi Chan Master passed away peacefully. Chan Master Miaoxi shaved his head, and sariras (sariras) fell wherever his fingers pointed. The body was placed in a stupa for seven days, and the face did not change at all. The stupa was built in the East Valley, and the posthumous title was Hongzhi, and the stupa was named Miaoguang.
The eulogy says: Chan Master Guanjue (Guanjue) promoted the Dharma at a time when the world was turbulent, opening up the southeastern region, speaking cautiously, and acting meticulously, winning the allegiance of monks from all directions. Chan Master Miaoxi was still humbly yielding, how could others who wanted to compete with him be comparable? Alas! The style of the Caodong (Caodong) sect, without Chan Master Hongzhi, who would comfort the expectations of Chan Master Fushan (Fushan) and fulfill the wishes of the sun?
Chan Master Zhenxie Liao (Zhenxie Liao)
Chan Master Zhenxie, named Qingliao (Qingliao), was the son of the Yong family of Anchang, Zuomian, Shu. He was born with wisdom, with sparse and delicate eyebrows and eyes, and a quiet and deep demeanor. When he saw a Buddha statue, he was happy and fond of it, and unwilling to leave. At the age of eleven, he followed the Jun monk of Shengguo Temple to receive education. After another seven years, he passed the examination of the Lotus Sutra and was ordained. After receiving the full precepts, he listened to the lectures on scriptures and treatises, but he believed that verbal explanations were not the ultimate method. So he left Sichuan and went directly to Mianhan to visit Chan Master Danxia Zichun (Danxia Zichun). Chan Master Zichun asked, 'What is your self at the time of the empty kalpa (kongjie)?' As the Chan master was about to answer, Chan Master Zichun slapped him.
契旨。翌日淳上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。師趨進曰。今日瞞某甲不得也。曰。試舉看。師良久。淳曰。將謂你瞥地。師便出。輒北遊五臺京汴。南抵儀真。謁長蘆祖照。一語契合。命為侍者。逾載分座。照常以老疾擬閑退。夢人告曰。蜀僧可代。照未決。蜀僧為誰。至宣和壬寅。照病篤。恍省前讖。蜀僧即了首座也。乃囑經使陳公。請了繼席。長蘆開法。以香酬丹霞淳。語曰。我于丹霞先師一掌下。伎倆俱盡。覓個開口處不可得。如今有恁么快活不徹底漢么。若無。銜鐵負鞍。各自著便。於是洞宗大振。禪流如歸。亦多照公遜席之力也。及照歿。師以父禮行喪事。亦宜矣。師居七載。建炎二年戊申。南遊普陀。以漚和機。引導海山。七百餘家皆棄網業。庚戌應天臺國清寺。尋受閩之雪峰。紹興五年丙寅。奉旨補明州育王寺。育王院務曠販。不易承理。因遞代逋負幾二十萬貫。咸為師憂。而師居未幾間。償舊逋負十有八九矣。戊午詔遷蔣山。疾辭不赴。明年朝旨以溫之龍翔興慶二院。合一禪林。詔師主之。僧集如雲。齋粥不繼。朝以法田千畝賜之。又詔主雙徑。慈寧太后建崇先寺居師。賜金襕銀絹法物。隆渥殊甚。師以為可作歸休計。上堂。轉功就位。是向去底人。玉韞荊山貴。轉位
【現代漢語翻譯】 現代漢語譯本： 契旨。第二天，淳禪師升座說法：『陽光照耀著孤立的山峰，一片翠綠；月光灑在溪水上，一片清寒。祖師的玄妙訣竅，不要在小小的心裡去尋求安穩。』 師父走上前說：『今天可瞞不過我。』 淳禪師說：『你試著說來看看。』 師父沉默良久。淳禪師說：『我以為你已經領悟了。』 師父便離開了。隨後北遊五臺山、京城汴梁，南到儀真，拜訪長蘆祖照禪師，一語契合，被任命為侍者。一年多后，被允許分座說法。祖照禪師常常因為年老體弱想要退隱，夢中有人告訴他：『蜀地的僧人可以代替你。』 祖照禪師猶豫未決，心想蜀地的僧人是誰呢？到了宣和壬寅年，祖照禪師病重，忽然想起之前的預兆，蜀地的僧人就是了首座啊。於是囑託經使陳公，請了首座來繼承住持之位。長蘆禪寺開法時，用香來酬謝丹霞淳禪師，說道：『我在丹霞先師的一巴掌下，所有的伎倆都用盡了，想找個開口的地方都找不到。如今有這樣痛快而不徹底的人嗎？如果沒有，就給我老老實實地修行。』 於是洞宗禪法大為振興，禪宗學人如潮水般歸附，這也多虧了祖照禪師謙讓退位。等到祖照禪師去世，師父以對待父親的禮節來辦理喪事，這也是應該的。 師父在長蘆禪寺住了七年。建炎二年戊申年，南遊普陀山，用慈悲之心教化海邊的漁民，引導七百多戶人家都放棄了打漁的行業。庚戌年，應邀前往天臺山國清寺。不久又接受了閩地的雪峰寺。紹興五年丙寅年，奉旨修補明州育王寺。育王寺的事務荒廢已久，不容易管理，因為歷代住持拖欠的債務幾乎有二十萬貫，大家都為此擔憂。而師父住持沒多久，就償還了舊的債務十之八九。戊午年，朝廷下詔調遷蔣山，師父因病推辭沒有前往。第二年，朝廷下旨將溫州的龍翔寺和興慶寺合併爲一個禪林，詔令師父來主持。僧人聚集如雲，齋飯粥食難以接濟，朝廷賜予良田一千畝來解決這個問題。又下詔讓師父主持雙徑寺，慈寧太后建造崇先寺給師父居住，賞賜金襕袈裟、銀絹等法物，恩寵非常深厚。師父認為可以作為歸隱的打算，上堂說法：『轉變功用，成就果位，這是向上進取的人。美玉蘊藏在荊山之中，是因為它珍貴。』
【English Translation】 English version: The Gist. The next day, Chan Master Chun ascended the Dharma seat and said: 'The sun shines on the solitary peak, verdant green; the moonlight spills on the stream, chillingly cold. The profound secrets of the Patriarchs, do not seek solace in the smallness of your heart.' The Master stepped forward and said: 'You cannot deceive me today.' Chan Master Chun said: 'Try to speak it forth.' The Master remained silent for a long time. Chan Master Chun said: 'I thought you had already grasped it.' The Master then departed. Subsequently, he traveled north to Mount Wutai and the capital city of Bianliang, and south to Yizhen, where he visited Chan Master Zuzhao of Changlu Monastery. They resonated with each other in a single phrase, and he was appointed as an attendant. After more than a year, he was permitted to share the Dharma seat. Chan Master Zuzhao often desired to retire due to old age and illness. In a dream, someone told him: 'A monk from Shu can replace you.' Chan Master Zuzhao hesitated, wondering who this monk from Shu was. In the year Renyin of the Xuanhe era, Chan Master Zuzhao became seriously ill and suddenly recalled the previous omen. The monk from Shu was none other than Head Seat Liao. Therefore, he entrusted the envoy Chen Gong to invite Head Seat Liao to succeed him as abbot. When Changlu Monastery opened the Dharma assembly, incense was used to thank Chan Master Danxia Chun, saying: 'Under the slap of my late teacher Danxia, all my skills were exhausted, and I could not find a place to open my mouth. Is there anyone here today who is so swift and yet not thorough? If not, then bear the iron bit and saddle, and each of you do what is appropriate.' Thus, the Caodong lineage greatly flourished, and Chan practitioners flocked to it like a tide, which was also due to Chan Master Zuzhao's humility in yielding his position. When Chan Master Zuzhao passed away, the Master conducted the funeral rites with the respect due to a father, which was also fitting. The Master resided at Changlu Monastery for seven years. In the year Wushen of the Jianyan era, he traveled south to Mount Putuo, using compassion to transform the fishermen by the sea, guiding more than seven hundred families to abandon the fishing profession. In the year Gengxu, he was invited to Guoqing Temple on Mount Tiantai. Soon after, he accepted Xuefeng Temple in Min. In the year Bingyin of the Shaoxing era, he was ordered to repair Yuhuang Temple in Mingzhou. The affairs of Yuhuang Temple had long been neglected and were difficult to manage, as the debts owed by successive abbots amounted to nearly two hundred thousand strings of cash, causing everyone concern. However, within a short time of the Master's tenure, he repaid eighty or ninety percent of the old debts. In the year Wuwu, the court issued an edict transferring him to Jiangshan, but the Master declined due to illness. The following year, the court decreed that Longxiang Temple and Xingqing Temple in Wenzhou be merged into a single Chan forest, and ordered the Master to preside over it. Monks gathered like clouds, and the provision of vegetarian meals and porridge became difficult. The court granted a thousand mu of fertile land to solve this problem. He was also ordered to preside over Shuangjing Temple, and Empress Dowager Cining built Chongxian Temple for the Master to reside in, bestowing upon him gold-embroidered kasayas, silver silks, and other Dharma objects, with exceedingly generous favor. The Master considered this as a plan for retirement, ascending the Dharma seat and saying: 'Transforming function and accomplishing the position is for those who are progressing upwards. Jade is treasured when hidden in Mount Jing because of its preciousness.'
就功。是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手無依。石女夜登機。密室無人掃。正恁么時。絕氣息一句。作么生相委。良久云。歸根風墮葉。照盡月潭空。尋示疾。中使問候。師從容敘謝。乃呼首座曰。吾行矣。跏趺瞑目而逝。時紹興二十二年壬申十月朔日也。越世六十有二。坐四十五夏。凡七處說法。五承紫泥之詔。得度弟子四百。嗣法者宗玨等三十餘人。所編語錄二集若干卷。行世。其語曰。窮微喪本。體妙失宗。一句截流。玄淵及盡。是以金針密處。不露光芒。玉線通時。潛舒異彩。雖然如是。猶是互動雙明。且道巧拙不到。作么生相委。良久云。云蘿秀處青陰合。巖樹高低翠鎖深。師之語句精妙。約類如此。僧問。不落風彩還許轉身也無。師曰。石女行處不同功。曰向上事作么生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。只恐不恁么。師一日入廚看煮麵次。忽桶胝脫。眾皆失聲曰。可惜許。師曰。桶底脫自合歡喜。因甚煩惱。曰和尚即得。師曰。灼然可惜許一桶面。臨機勘辨。約類如此。
贊曰。師初于丹霞掌下。洞徹根源。便乃遨遊南北衡抗。時機不無離師太早之譏。殊未知真龍不借涓滴。而能霖霈九天。豈與點額鈍鱗同日量論哉。況師夙承弘願。以英偉之操。深明的旨。宜
【現代漢語翻譯】 現代漢語譯本 就功（成就功業）。是誰回來了？如同紅爐上飄落的雪花，春天到來一般消融。功與位都已轉變，全身通暢毫無滯礙。放手一搏，無所依賴，如同石女在夜晚登上織布機（比喻不可能的事情發生了）。密室中無人打掃，正在這個時候，如何理解這斷絕氣息的一句？良久，禪師說：『歸根風中落葉，照盡月潭空明。』 禪師示疾，中使前來問候。禪師從容敘謝，於是呼喚首座說：『吾將逝去。』隨即跏趺而坐，瞑目而逝。時為紹興二十二年壬申年十月初一。世壽六十二歲，僧臘四十五夏。曾在七處說法，五次承受紫泥詔書。得度弟子四百人，嗣法弟子宗玨等三十餘人。所編語錄二集若干卷，流傳於世。其中有語：『窮究細微反而喪失根本，執著體悟反而失去宗旨。一句截斷眾流，玄妙深淵也能窮盡。因此，金針縫合之處，不露光芒；玉線貫通之時，暗自舒展異彩。』雖然如此，仍然是互動雙明。那麼，如何理解巧拙不到之處？』良久，禪師說：『云蘿秀麗之處，青翠陰涼相合；巖石樹木高低錯落，翠綠鎖住深處。』禪師的語句精妙，大約就是這樣。 有僧人問：『不落入風彩，還允許轉身嗎？』禪師說：『石女行走之處不同功。』僧人問：『向上之事如何？』禪師說：『妙處在於一漚（水泡）之前，豈容千聖之眼窺見？』僧人禮拜。禪師說：『只恐怕不是這樣。』禪師一日進入廚房，看到正在煮麵，忽然桶底脫落，眾人都失聲說：『可惜啊！』禪師說：『桶底脫落，自當歡喜，為何煩惱？』僧人說：『和尚您是得了。』禪師說：『確實可惜了一桶面。』臨機勘辨，大約就是這樣。 贊曰：禪師最初在丹霞（人名）掌下，洞徹根源。便開始遨遊南北，衡抗（不屈服）。當時有人譏諷他離師太早。殊不知真龍不需要涓滴之水，就能普降甘霖於九天。豈能與額頭點墨的遲鈍之魚相提並論呢？況且禪師夙來秉承弘願，以英偉的操守，深明佛法的宗旨，理應如此。
【English Translation】 English version 'Just accomplishment' (jiu gong, achieving merit). Who is this returning? Like a snowflake melting in a red-hot furnace, like the arrival of spring. Both merit and position have transformed, the entire body is unobstructed. Letting go completely, with nothing to rely on, like a stone woman climbing onto a loom at night (an impossible event). The secret room is unswept, and at this very moment, how do we understand this phrase of extinguished breath? After a long pause, the Chan master said: 'Returning to the root, leaves fall in the wind; illuminating completely, the moon reflects in the empty pool.' The Chan master showed signs of illness, and an imperial envoy came to inquire. The Chan master calmly expressed his gratitude, and then called the head monk and said: 'I am about to depart.' He then sat in the lotus position, closed his eyes, and passed away. This was on the first day of the tenth month of the Ren Shen year, the twenty-second year of Shaoxing. His age was sixty-two, and his monastic life was forty-five years. He had taught the Dharma in seven places and received imperial decrees five times. He had four hundred ordained disciples and more than thirty Dharma heirs, including Zongjue. He compiled two collections of recorded sayings, which are circulated in the world. Among them are the words: 'Exhausting the subtle loses the root; grasping the essence loses the principle. A single phrase cuts off the flow; the profound abyss can also be exhausted. Therefore, the place where the golden needle is sewn does not reveal its light; when the jade thread is threaded, it secretly unfolds its unique brilliance.' Even so, it is still an interaction of dual brightness. So, how do we understand the place where skill and clumsiness do not reach?' After a long pause, the Chan master said: 'Where the cloud vines flourish, the green shade merges; the rocks and trees are high and low, and the emerald green locks the depths.' The Chan master's words are exquisite, roughly like this. A monk asked: 'If one does not fall into the trap of style, is it permissible to turn around?' The Chan master said: 'The place where the stone woman walks is different from accomplishment.' The monk asked: 'What about the matter of upward striving?' The Chan master said: 'The wonder lies before the first bubble; how can the eyes of a thousand sages see it?' The monk bowed. The Chan master said: 'I am only afraid that it is not like this.' One day, the Chan master entered the kitchen and saw that noodles were being cooked. Suddenly, the bottom of the bucket fell out, and everyone exclaimed: 'What a pity!' The Chan master said: 'The bottom of the bucket falling out should be a cause for joy, why are you troubled?' The monk said: 'The abbot has attained it.' The Chan master said: 'It is indeed a pity about the bucket of noodles.' His discerning judgments were roughly like this. A eulogy says: The Chan master initially, under Danxia's (a person's name) guidance, thoroughly understood the root source. He then began to travel north and south, resisting (heng kang, unyielding). At that time, some people criticized him for leaving his teacher too early. Little did they know that a true dragon does not need a drop of water to send down abundant rain to the nine heavens. How can he be compared to a dull fish with ink on its forehead? Moreover, the Chan master had long upheld a great vow, with heroic conduct and a deep understanding of the principles of Buddhism, so it should be so.
請假觀方。非分外也。不期際長蘆推代之風雲。卒爾廣澤。宜矣。故曰。得時而動。則功成百世。其師之謂乎。
南宋元明僧寶傳卷二 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷三
虎丘隆禪師
禪師和之含山人也。名紹隆。機投佛果勤禪師。出世開聖。次遷彰教。果還□移居虎丘。時佛果門賢雖有妙喜輩。尚庵居。楚吳衲子惟趨虎丘。故虎丘法筵之盛。無異佛果之住蔣山也。師凡見學流。必以湛堂死心諸宗匠而龜鏡之。蓋師初為大僧。輒知有于長蘆信公。言下因慕。佛果老人造夾山。而道繇寶峰。見器于湛堂。又過黃龍。抗機于死心。抵夾山。適佛果移道林。師從其行。佛果問曰。見見之時。見非是見。見猶離見。見不能及。豎拳云見么。對曰見。曰頭上安頭。師脫然契證。佛果復召曰。見個甚麼。師曰。竹密不妨流水過。佛果深肯之。於是二十載。侍從於果。而隆睡虎之名。飫驚叢社矣。宣和間。辭歸省親。因住褒禪山。靖康改元。領開聖。為建炎之擾。退隱銅峰。尚書李公光。起師居彰教。間有老宿。聞而笑曰。瞌睡虎今插翅矣。紹興癸丑。遷平江之虎丘。虎丘為南國衣冠之藪。懷香請益外。掀禪床喝。大眾之輩。騰騰不絕。僧問。
【現代漢語翻譯】 現代漢語譯本：
請允許我暫時離開觀方（寺廟名）。這並非是額外的請求。我沒有期望能像長蘆信公那樣掀起推陳出新的風雲，但最終還是在廣澤（地名）實現了，這是理所當然的。所以說，『順應時勢而動，就能成就百世功業』，說的就是這樣的老師吧。
（出自）《南宋元明僧寶傳》卷二 《卍新續藏》第79冊 No. 1562 《南宋元明禪林僧寶傳》
《南宋元明禪林僧寶傳》卷三
虎丘隆禪師
禪師是和之含山人。名叫紹隆。他的才華與佛果勤禪師相投。最初在開聖寺弘法，之後遷往彰教寺。佛果禪師返回后，移居虎丘寺。當時佛果禪師的門下雖然有妙喜等人，但尚庵也在。楚地和吳地的僧人都只前往虎丘寺。所以虎丘寺的法筵盛況，不亞於佛果禪師住在蔣山寺的時候。禪師凡是見到來求學的僧人，必定以湛堂、死心等宗匠為榜樣。禪師最初做大僧時，就知道長蘆信公的作為，心中非常仰慕。佛果老人傚法夾山，而道繇在寶峰寺，被湛堂所賞識。又去黃龍寺，向死心禪師挑戰。到達夾山寺時，恰逢佛果禪師移居道林寺，禪師就跟隨他前往。佛果禪師問道：『見見之時，見非是見，見猶離見，見不能及。』然後豎起拳頭說：『見到了嗎？』禪師回答說：『見到了。』佛果禪師說：『頭上安頭。』禪師豁然開悟。佛果禪師又問：『見到了什麼？』禪師說：『竹密不妨流水過。』佛果禪師深深地認可了他。於是二十年間，侍奉在佛果禪師身邊，而紹隆睡虎的名聲，早已震驚叢林了。宣和年間，辭別佛果禪師回家探親，因此住在褒禪山。靖康改元后，主持開聖寺。因為建炎年間的戰亂，退隱到銅峰。尚書李公光，請禪師居住在彰教寺。期間有老僧聽到后，笑著說：『瞌睡虎現在插上翅膀了。』紹興癸丑年，遷往平江的虎丘寺。虎丘寺是南國士大夫聚集的地方。除了懷著敬意前來請教的人之外，掀翻禪床、棒喝大眾的人，也絡繹不絕。有僧人問道：
【English Translation】 English version:
Please allow me to temporarily leave Guanfang (temple name). This is not an extraneous request. I did not expect to stir up a wind of innovation like Changlu Xin Gong, but ultimately it was realized in Guangze (place name), which is only natural. Therefore, it is said, 'To act in accordance with the times is to achieve merit for a hundred generations,' which is what is said of such a teacher.
(From) Biographies of Eminent Monks of Chan Forests in Southern Song and Yuan Dynasties, Volume 2 Manji New Supplement to the Tripitaka, Volume 79, No. 1562, Biographies of Eminent Monks of Chan Forests in Southern Song and Yuan Dynasties
Biographies of Eminent Monks of Chan Forests in Southern Song and Yuan Dynasties, Volume 3
Chan Master Long of Tiger Hill (Huqiu)
The Chan Master was a native of Hanshan in Hezhou. His name was Shaolong. His talent resonated with Chan Master Fo Guo Qin (Buddha Fruit Diligent). He first propagated the Dharma at Kaisheng Temple, and then moved to Zhangjiao Temple. After Chan Master Fo Guo returned, he moved to Tiger Hill Temple. At that time, although Chan Master Fo Guo had disciples like Miaoxi, Shang'an was also present. Monks from Chu and Wu only went to Tiger Hill Temple. Therefore, the Dharma assembly at Tiger Hill Temple was as grand as when Chan Master Fo Guo resided at Jiangshan Temple. Whenever the Chan Master saw students coming to learn, he would always use patriarchs such as Zhantang and Sixin as models. When the Chan Master first became a senior monk, he knew of the actions of Changlu Xin Gong and greatly admired him. The Elder Fo Guo emulated Jiashan, while Daoyao at Baofeng Temple was appreciated by Zhantang. He also went to Huanglong Temple to challenge Chan Master Sixin. When he arrived at Jiashan Temple, it happened that Chan Master Fo Guo moved to Daolin Temple, and the Chan Master followed him. Chan Master Fo Guo asked, 'When seeing sees, seeing is not seeing, seeing is still apart from seeing, seeing cannot reach.' Then he raised his fist and said, 'Do you see?' The Chan Master replied, 'I see.' Chan Master Fo Guo said, 'Adding a head on top of a head.' The Chan Master suddenly attained enlightenment. Chan Master Fo Guo then asked, 'What did you see?' The Chan Master said, 'The dense bamboo does not hinder the flowing water.' Chan Master Fo Guo deeply affirmed him. Thus, for twenty years, he served by Chan Master Fo Guo's side, and Shaolong's reputation as 'Sleeping Tiger' had already shocked the monastic community. During the Xuanhe period, he bid farewell to Chan Master Fo Guo to return home to visit his family, and therefore resided at Baochan Mountain. After the Jingkang era was changed, he presided over Kaisheng Temple. Because of the disturbances of the Jianyan era, he retreated to Tongfeng. The Minister Li Gongguang invited the Chan Master to reside at Zhangjiao Temple. During this time, an old monk heard about it and laughed, saying, 'The sleeping tiger now has wings.' In the year Gui Chou of the Shaoxing era, he moved to Tiger Hill Temple in Pingjiang. Tiger Hill Temple was a gathering place for the literati and officials of the Southern Kingdom. In addition to those who came with reverence to seek instruction, those who overturned meditation beds and shouted at the assembly were also endless. A monk asked:
為國開堂一句作么生道。師曰。一愿皇帝萬壽。二愿重臣千秋。曰只如生佛未興時一著。落在甚麼處。師曰。吾常於此切。曰官不容針。更借一問時如何。師曰。據虎頭收虎尾。曰中間事作么生。師曰。草繩自縛漢。曰毗婆尸佛早留心。直至如今不得妙。師曰。幾行巖下路。少見白頭人。問九旬禁足意旨如何。師曰。理長即就。曰只如六根不具底人。還禁得也無。師曰。穿過鼻孔。曰學人小出大遇。師曰。降將不斬。曰恁么則和尚放某甲逐便也。師曰。停囚長智。問如何是大道真源。師曰。和泥合水。曰便恁么去時如何。師曰。截斷草鞋跟。問古人到者里因甚麼不肯住。師曰。老僧也恁么。曰忽然一刀兩段時如何。師曰。平地神仙。問如何是截鐵之言。師曰。滿口含霜。曰何必如此。師曰。阇黎又作么生。曰痛領一問。師曰。也須吐卻。諸方以師之機。類於五祖。其上堂曰。凡有展托。盡落今時。不展不託。墮坑落塹。直饒風吹不入。水灑不著。簡點將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖一劃云。劃斷古人多年葛藤。點頭石。不覺拊掌大笑。且道。笑個甚麼。腦後見腮。莫與往來。又曰。目前無法。萬象森然。意在目前。突出難辨。不是目前法
【現代漢語翻譯】 現代漢語譯本 問：為國開堂一句作么生道？（如何用一句話來為國家開堂說法？） 師曰：一愿皇帝萬壽，二愿重臣千秋。（第一愿是皇帝萬壽無疆，第二愿是重臣長命百歲。） 曰：只如生佛未興時一著，落在甚麼處？（如果說在佛還未出現的時候，這一著棋落在哪裡？） 師曰：吾常於此切。（我經常在這裡用心體會。） 曰：官不容針，更借一問時如何？（官場上容不下一根針，再請問一句又該如何？） 師曰：據虎頭收虎尾。（像抓住老虎的頭來收住老虎的尾巴一樣。） 曰：中間事作么生？（那中間的事情又該如何？） 師曰：草繩自縛漢。（就像用草繩自己捆綁自己一樣。） 曰：毗婆尸佛早留心，直至如今不得妙。（毗婆尸佛（Vipasyin Buddha）很早就留心此事，直到如今也沒有得到精妙之處。） 師曰：幾行巖下路，少見白頭人。（在山巖下的小路上走了幾行，很少見到白髮蒼蒼的老人。） 問：九旬禁足意旨如何？（九十天禁止外出修行的意義是什麼？） 師曰：理長即就。（道理講得通就可以。） 曰：只如六根不具底人，還禁得也無？（如果六根不全的人，還能禁止外出修行嗎？） 師曰：穿過鼻孔。（穿過鼻孔。） 曰：學人小出大遇。（學人稍微付出就得到了很大的收穫。） 師曰：降將不斬。（投降的將領不斬殺。） 曰：恁么則和尚放某甲逐便也？（這樣說來，和尚您就放我自由行動了嗎？） 師曰：停囚長智。（關押囚犯可以增長智慧。） 問：如何是大道真源？（什麼是大道的真正源頭？） 師曰：和泥合水。（和泥土和水。） 曰：便恁么去時如何？（就這樣去做又會如何？） 師曰：截斷草鞋跟。（截斷草鞋的後跟。） 問：古人到者里因甚麼不肯住？（古人到了這裡為什麼不肯停留？） 師曰：老僧也恁么。（老僧也是這樣。） 曰：忽然一刀兩段時如何？（忽然一刀兩斷時又該如何？） 師曰：平地神仙。（平地上出現神仙。） 問：如何是截鐵之言？（什麼是像截斷鋼鐵一樣決絕的話語？） 師曰：滿口含霜。（滿口含著冰霜。） 曰：何必如此？（何必如此呢？） 師曰：阇黎（Acarya，阿阇黎，意為導師）又作么生？（阿阇黎你又怎麼說呢？） 曰：痛領一問。（痛快地領教了這一問。） 師曰：也須吐卻。（也必須吐出來。） 諸方以師之機，類於五祖。（各方認為這位禪師的機鋒，類似於五祖弘忍。） 其上堂曰：凡有展托，盡落今時。不展不託，墮坑落塹。直饒風吹不入，水灑不著。簡點將來，自救不了。豈不見道：直似寒潭月影，靜夜鐘聲。隨扣擊以無虧，觸波瀾而不散。猶是生死岸頭事。拈拄杖一劃云：劃斷古人多年葛藤。點頭石，不覺拊掌大笑。且道：笑個甚麼？腦後見腮，莫與往來。又曰：目前無法，萬象森然。意在目前，突出難辨。不是目前法。（禪師上堂說法時說：凡是有所展示和依託的，都落在當下。不展示不依託，就會掉進坑裡。即使風吹不進，水潑不著，仔細檢查起來，也無法自救。難道沒聽說過嗎？就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散。但這仍然是生死輪迴的事情。禪師拿起拄杖劃了一下說：劃斷古人多年的葛藤。點頭石，不自覺地拍手大笑。且說：笑的是什麼？腦後能看到腮幫子的人，不要與他交往。又說：眼前沒有固定的法則，萬象呈現出森嚴的秩序。意念就在眼前，突出出來難以分辨。這不是眼前的法則。）
【English Translation】 English version Question: How should one say a phrase to open a hall for the country? (How to use a sentence to open a Dharma hall for the country?) The Master said: First, I wish the Emperor ten thousand years of life; second, I wish the important ministers a thousand autumns. (First wish is for the Emperor to live for ten thousand years, and the second wish is for the important ministers to live a long life.) Question: If it is like a move before the Living Buddha appeared, where does it fall? (If it is said that before the Buddha appeared, where does this move fall?) The Master said: I often contemplate this here. (I often contemplate this with my heart here.) Question: The officialdom does not allow a needle; how about borrowing another question? (The officialdom cannot tolerate a needle; how about asking another question?) The Master said: According to the tiger's head, collect the tiger's tail. (Like grabbing the tiger's head to collect the tiger's tail.) Question: What about the middle matter? (What about the matter in the middle?) The Master said: A straw rope binds a Han. (Like binding oneself with a straw rope.) Question: Vipasyin Buddha (Vipasyin Buddha) took care early, but until now, he has not obtained the subtlety. (Vipasyin Buddha paid attention to this matter early on, but has not obtained the subtlety until now.) The Master said: Several rows of roads under the rocks, rarely see white-haired people. (Walking a few rows on the path under the rocks, rarely see old people with white hair.) Question: What is the meaning of the ninety-day abstinence? (What is the meaning of abstaining from going out for ninety days?) The Master said: If the reason is long, then it will be. (If the reason is long, then it will be.) Question: If a person with incomplete six senses, can he still be forbidden? (If a person with incomplete six senses, can he still be forbidden from going out?) The Master said: Pass through the nostrils. (Pass through the nostrils.) Question: The student gives a small amount and encounters a great deal. (The student gives a little and gets a lot.) The Master said: The surrendered general will not be beheaded. (The surrendered general will not be beheaded.) Question: Then the monk will let me go as I please? (In that case, will the monk let me go as I please?) The Master said: Stopping prisoners increases wisdom. (Detaining prisoners can increase wisdom.) Question: What is the true source of the Great Way? (What is the true source of the Great Way?) The Master said: Mix mud and water. (Mix mud and water.) Question: What if you go like this? (What if you go like this?) The Master said: Cut off the heel of the straw sandals. (Cut off the heel of the straw sandals.) Question: Why didn't the ancients want to stay here? (Why didn't the ancients want to stay here?) The Master said: The old monk is also like this. (The old monk is also like this.) Question: What if it is suddenly cut in two? (What if it is suddenly cut in two?) The Master said: A fairy on the flat ground. (A fairy appears on the flat ground.) Question: What is the word of cutting iron? (What is the word that cuts iron?) The Master said: Full of frost. (Full of frost.) Question: Why bother? (Why bother?) The Master said: Acarya (Acarya, meaning teacher), what do you do? (Acarya, what do you say?) Question: I painfully receive a question. (I painfully receive a question.) The Master said: You must also spit it out. (You must also spit it out.) All parties regard the Master's opportunity as similar to the Fifth Patriarch. (All parties regard the Master's opportunity as similar to the Fifth Patriarch Hongren.) His ascending the hall said: All that is displayed and entrusted falls into the present. If you don't show or entrust, you will fall into a pit. Even if the wind doesn't blow in and the water doesn't splash, you can't save yourself when you check it. Haven't you heard: It's like the moon shadow in the cold pool, the bell sound in the quiet night. It does not lose with the knock, and it does not disperse with the waves. It is still a matter of the shore of life and death. He took the cane and drew a line and said: Cut off the ancient people's years of kudzu. Nodding stone, I couldn't help but clap my hands and laugh. And said: What are you laughing at? Don't go back and forth with people who can see their cheeks behind their heads. He also said: There is no law at present, and all things are majestic. The intention is in front of you, and it is difficult to distinguish. It's not the current law. (The Zen master said when he ascended the hall: All that is displayed and entrusted falls into the present. If you don't show or entrust, you will fall into a pit. Even if the wind doesn't blow in and the water doesn't splash, you can't save yourself when you check it. Haven't you heard: It's like the moon shadow in the cold pool, the bell sound in the quiet night. It does not lose with the knock, and it does not disperse with the waves. But this is still a matter of life and death. The Zen master picked up his cane and drew a line and said: Cut off the ancient people's years of kudzu. Nodding stone, I couldn't help but clap my hands and laugh. And said: What are you laughing at? Don't associate with people who can see their cheeks behind their heads. He also said: There is no fixed law at present, and all things present a strict order. The intention is in front of you, and it is difficult to distinguish. This is not the law in front of you.)
。觸處逢渠。非耳目之所到。不離見聞覺知。雖然如是。也須踏著它向上關棙子始得。所以道。羅籠不肯住。呼喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念。樓閣門開。寸步不移。百城俱到。還委悉么。路逢死蛇莫打殺。無底籃子盛將歸。諸方又以師語類于白雲。白雲端和尚嘗立祖堂。昭享先澤師追繹其事。圖其像而安奉之。故有語曰。天子之廟九。諸侯之廟七。況金輪世譜。寧甘草草飲水。遽昧其源。于義安乎。於是叢林咸遵行焉。師前後據室。嚴展化儀。不以獅乳。暴迸非器。所以得法于師者。氣宇如王。丙辰五月。佛果訃始至。師乃白眾曰。當以第一座宗達。承虎丘院事。復索筆書最後法語。儼然化去。壽六十。坐四十五夏。塔于本山。有門人應庵華禪師。
應庵華禪師
應庵禪師。諱曇華。北宋徽宗崇寧癸未。生於楚黃江氏。神彩炳異。識度持重。年十七。具決定志。津濟群品。棄家得道于虎丘隆公。隆先妙喜。受印于佛果。佛果嗣法東山演禪師。而應庵為東山之四世也。當時推二甘露門。謂楚西有應庵。浙東有妙喜。妙喜謫梅楊。有傳應庵法語至者。妙喜譽不容口。以偈柬曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐一脈通。應庵之語曰。九年面壁。壞卻東土
【現代漢語翻譯】 現代漢語譯本：到處都能遇到它（渠，指真理或自性），不是耳目所能達到的地方，卻又不離見聞覺知。雖然是這樣，也必須腳踏實地向上突破關卡才行。所以說，羅網籠罩不住它，呼喚也喚不回頭，佛祖也無法安排它，至今沒有固定的處所。如果能這樣，就不需要刻意收斂心念，樓閣的大門自然敞開，寸步不移，就能到達各個城市。還明白了嗎？路上遇到死蛇不要打死，用無底的籃子盛著帶回去。各方又把禪師的言語比作白雲。白雲端和尚曾經建立祖堂，昭示先人的恩澤，禪師追述這件事，畫了他的畫像並安奉起來。所以有話說，天子的宗廟有九座，諸侯的宗廟有七座，何況是金輪王的世系，怎麼能甘心草率地飲水，就忘記了它的源頭呢？這在道義上能說得過去嗎？於是叢林都遵照執行。禪師前後主持寺院，莊嚴地展示教化儀軌，不把獅子的乳汁，隨意潑灑給不適合的器皿。所以從禪師那裡得到佛法的人，氣宇軒昂如王者。丙辰年五月，佛果禪師的訃告才傳到，禪師就告訴大家說，應當由第一座宗達，來繼承虎丘寺的院事。又索要筆墨寫下最後的法語，安詳地圓寂了。享年六十歲，坐禪四十五個夏天。塔建在本山。有門人應庵華禪師。
應庵華禪師
應庵禪師，法諱曇華，北宋徽宗崇寧癸未年，出生于楚州黃岡江氏。神采奕奕，見識沉穩。十七歲時，立下堅定的志向，要救濟眾生，於是離開家庭，在虎丘隆公處得道。隆公先師從妙喜禪師，妙喜禪師從佛果禪師處接受印可。佛果禪師繼承了東山演禪師的法脈，而應庵禪師是東山禪師的第四代傳人。當時人們推崇兩位甘露門的禪師，說楚地西部有應庵禪師，浙江東部有妙喜禪師。妙喜禪師被貶謫到梅州，有人把應庵禪師的法語傳到那裡，妙喜禪師讚不絕口，用偈語寫信說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐一脈通。』應庵禪師的法語說：『九年面壁，壞卻東土（指達摩祖師面壁九年）』
【English Translation】 English version: Meeting 'it' (渠, referring to truth or self-nature) everywhere, it is not a place that ears and eyes can reach, yet it is inseparable from seeing, hearing, perceiving, and knowing. Although this is so, one must also step on it firmly and break through the barriers upwards. Therefore, it is said that nets cannot hold it, calling does not turn it back, Buddhas and ancestors cannot arrange it, and it has no fixed place to this day. If it can be like this, there is no need to deliberately collect thoughts, the doors of the pavilion will naturally open, without moving an inch, one can reach all cities. Do you understand? Do not kill a dead snake on the road, but carry it back in a bottomless basket. All directions also compare the Zen master's words to white clouds. Abbot Baiyun Duan once established an ancestral hall to show the grace of his ancestors. The Zen master recounted this event, painted his portrait and enshrined it. Therefore, it is said that the emperor's temple has nine, and the princes' temple has seven, let alone the lineage of the Golden Wheel King, how can one be willing to drink water carelessly and forget its source? Is this justifiable in terms of righteousness? Therefore, the Sangha all followed it. The Zen master presided over the monastery before and after, solemnly displaying the rituals of teaching, and did not arbitrarily spill the lion's milk to unsuitable vessels. Therefore, those who obtained the Dharma from the Zen master had the aura of a king. In the fifth month of Bingchen year, the obituary of Zen Master Foguo arrived, and the Zen master told everyone that the first seat, Zongda, should inherit the affairs of Hugiu Temple. He also asked for pen and ink to write his last Dharma words, and passed away peacefully. He lived to be sixty years old and sat in meditation for forty-five summers. The pagoda was built on this mountain. There is a disciple, Zen Master Ying'an Hua.
Zen Master Ying'an Hua
Zen Master Ying'an, whose Dharma name was Tanhua, was born in the Jiang family of Chuzhou Huanggang in the year Guiwei of the Chongning era of Emperor Huizong of the Northern Song Dynasty. He had a bright spirit and a steady understanding. At the age of seventeen, he made a firm determination to save all beings, so he left his family and attained the Tao at Longgong of Hugiu. Longgong first learned from Zen Master Miaoxi, and Zen Master Miaoxi received approval from Zen Master Foguo. Zen Master Foguo inherited the Dharma lineage of Zen Master Dongshan Yan, and Zen Master Ying'an was the fourth generation successor of Zen Master Dongshan. At that time, people admired the two masters of the 'sweet dew gate', saying that there was Zen Master Ying'an in the west of Chu and Zen Master Miaoxi in the east of Zhejiang. Zen Master Miaoxi was exiled to Meizhou, and someone brought the Dharma words of Zen Master Ying'an there. Zen Master Miaoxi praised them endlessly and wrote a letter in verse saying: 'Sitting firmly on the first peak of the Golden Wheel, all demons and monsters hide their tracks. In recent years, I have obtained true news again, reporting that the Yangqi lineage is connected.' The Dharma words of Zen Master Ying'an said: 'Nine years of facing the wall, ruined the Eastern Land (referring to Bodhidharma facing the wall for nine years).'
兒孫。只履西歸。鈍置黃面老子。以拄杖畫一畫云。石牛橫古路。一馬生三寅。又曰。十五日以前水長船高。十五日以後泥多佛大。東海鯉魚打一棒。雨似盆傾。直得三千大千世界。一切眾生悉皆歡喜。謂言打者一棒。不妨應時應節。山僧不覺通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來。摘卻兩邊翼。恰是一枚大鐵釘。又曰。飯籮邊漆桶裡。相唾饒你潑水。相罵饒你接嘴。黃河三十年一度清。蟠桃五百歲一次開花。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前有一則公案。今日舉似諸人。且道是甚麼公案。王節級失卻帖。又曰。參禪人切忌錯用心。悟明見性是錯用心。成佛作祖是錯用心。看經看教是錯用心。行住坐臥是錯用心。吃粥吃飯是錯用心。屙屎送尿是錯用心一動一靜一往一來是錯用心。更有一種錯用心。歸宗不堪與諸人說破。何故。一字入公門九牛車不出。其前後語要。約類如此。僧問。只者是埋沒自己。只者不是孤負先聖。去此二途。和泥合水處。請師速道。曰。玉箸撐虎口。僧曰。一言金石談來易。萬事鴻毛脫去輕。曰。莫謾老僧好。侍郎季浩擬達所畜。應庵驟起。揕其胸曰。死後向甚處去。浩噤不能發。應庵叱退之。浩不旬日。徹見臨濟宗旨。其妙密鉗錘。又
類如此。故一時無表裡貴賤。耆艾飽參。經其爐韛。無不汗下心死。隆興改元五月。虎丘忌晨。應庵拈香曰。平生沒興。撞著無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄床。縣羊頭賣狗肉。知它有甚憑據。一年一度燒香日。千古令人恨轉深。已而以叢林。囑累教授嚴康朝。以滹沱正宗。分付密庵咸杰。次月將告寂。猶掛牌入室。或以偈請。應庵呵曰。吾長笑諸方所為。而自蹈之耶。區分院事。洪纖不遺。趺坐遷化。世齡六十一。僧夏四十三。塔于玲瓏巖之外岡。未逾月。妙喜亦遷化。初應庵道既通聞。此庵元布袋住連雲。深山廣澤。衲子難近。徒步訪之。故為分座。而連雲之風立震。已而主明果。則雪堂每過。盤桓永夜。間有竊議者。雪堂叱之。應庵凡八歷名剎。兩住歸宗。始明果。終天童。其居天童時。妙喜亦生。還住育王焉。
贊曰。臨濟宗枝。若無首山。幾到大風吹止。虎丘命脈。一有應庵。家聲始不寂寥。如珠中如意。花里優曇。色色改觀。但圓悟為一睡虎。發其千片之弩。豈有鼷鼠。怏怏負其所望哉。
大慧杲禪師
禪師宗杲者。字曇晦。別號妙喜。大鑒十五世圓悟勤公之嗣也。妙喜出宣州寧國奚氏。年十三。就鄉校。不旬而棄之。親奇其志。
【現代漢語翻譯】 現代漢語譯本：事情就是這樣。所以在某一時刻，無論地位高低貴賤都一樣。年老的僧人也充分參與。經過熔爐的錘鍊。沒有誰不汗流浹背，心力交瘁。隆興元年五月，虎丘忌日那天，應庵拈香說道：『我平生沒什麼興致，遇到了無意智老和尚，用盡各種手段，也無法湊合。從此卸下干戈，隨緣穿衣吃飯。二十年來坐在曲錄床上，掛著羊頭賣狗肉。誰知道他有什麼憑據。一年一度的燒香日，千古令人遺憾更深。』之後把叢林事務，囑託給教授嚴康朝。把滹沱正宗，交付給密庵咸杰。次月將要圓寂時，仍然掛牌入室。有人用偈語請教，應庵呵斥道：『我一直嘲笑各方所作所為，難道自己也要蹈入其中嗎？』區分院裡的事務，大小事情都不遺漏。跏趺而坐，圓寂。世壽六十一歲，僧臘四十三年。塔在玲瓏巖外面的山岡上。不到一個月，妙喜也圓寂了。當初應庵的道行已經廣為人知，此庵原本是布袋和尚住在連雲山。深山廣澤，衲子難以接近。他徒步去拜訪，所以特意為他分座。連雲山的風氣因此大振。之後主持明果寺，雪堂每次經過，都要盤桓到深夜。偶爾有人私下議論，雪堂會呵斥他們。應庵總共在八座名剎擔任住持，兩次住在歸宗寺。開始在明果寺，最終在天童寺。他住在天童寺的時候，妙喜也出生了，還住在育王寺。
讚語說：臨濟宗的枝幹，如果沒有首山，幾乎要被大風吹斷了。虎丘的命脈，一旦有了應庵，家風才開始不寂寞。就像珠中的如意寶珠，花中的優曇花一樣，煥然一新。只是圓悟禪師像一隻沉睡的老虎，一旦發出千鈞之弩，難道會有小老鼠，敢於不滿，辜負他的期望呢？
大慧杲禪師
禪師宗杲（Zong Gao）[人名]，字曇晦（Tan Hui），別號妙喜（Miao Xi），是大鑒（Da Jian）[六祖慧能]第十五世，圓悟勤（Yuanwu Qin）[人名]公的嗣法弟子。妙喜（Miao Xi）[宗杲禪師]出生在宣州寧國奚（Xi）[姓氏]家。十三歲時，進入鄉校讀書，不到十天就放棄了。他的父母認為他志向不凡。
【English Translation】 English version: Such is the case. Therefore, at one time, there is no distinction between high and low, noble and base. Elderly monks fully participate. Having gone through the furnace. None do not sweat and exhaust their minds. In the fifth month of the first year of Longxing, on the anniversary of the death of Huqiu, Ying'an lit incense and said, 'I have never had any interest in my life, but I met the old monk Wuyi Zhi, and I tried all kinds of means, but I couldn't get along with him. From then on, I unloaded my weapons and armor, and ate and dressed according to my fate. For twenty years, I have been sitting on a curved bed, selling dog meat under the guise of a sheep's head. Who knows what his basis is. The annual incense burning day makes people feel even more regretful for thousands of years.' Afterwards, he entrusted the affairs of the monastery to Professor Yan Kangchao. He entrusted the orthodox tradition of Hutuo to Mi'an Xianjie. In the next month, when he was about to pass away, he still hung up a sign to enter the room. Someone asked him with a verse, and Ying'an scolded, 'I have always laughed at what the various parties have done, am I going to follow in their footsteps?' He distinguished the affairs of the courtyard, and did not miss anything, big or small. He sat in the lotus position and passed away. He was sixty-one years old, and had been a monk for forty-three years. His pagoda is located on the outer hill of Linglong Rock. In less than a month, Miaoxi also passed away. At first, Ying'an's Taoism was well known, and this hermitage was originally where the monk Budai lived in Lianyun Mountain. Deep mountains and vast swamps made it difficult for monks to approach. He visited on foot, so he specially divided a seat for him. The atmosphere of Lianyun Mountain was greatly shaken. Later, when he presided over Mingguo Temple, Xuetang would linger until late at night every time he passed by. Occasionally, when someone discussed it privately, Xuetang would scold them. Ying'an served as abbot in eight famous temples in total, and lived in Guizong Temple twice. He started at Mingguo Temple and ended at Tiantong Temple. When he lived in Tiantong Temple, Miaoxi was also born and lived in Yuwang Temple.
The eulogy says: If the branch of the Linji sect did not have Shoushan, it would almost be blown away by the strong wind. Once Huqiu's lifeline had Ying'an, the family reputation began to be less lonely. Like the wish-fulfilling jewel in a pearl, like the udumbara flower in a flower, it has been completely renewed. It's just that Zen Master Yuanwu is like a sleeping tiger, once he releases his thousand-pound crossbow, how can a little mouse dare to be dissatisfied and fail to live up to his expectations?
Zen Master Dahui Gao
Zen Master Zonggao, whose courtesy name was Tanhui and whose alias was Miaoxi, was the fifteenth-generation successor of Yuanwu Qin of Dajian. Miaoxi was born into the Xi family of Ningguo, Xuanzhou. At the age of thirteen, he went to the village school, but abandoned it in less than ten days. His parents admired his ambition.
乃許衣緇成大僧。遍探諸家語錄。于雲門睦州。尤篤意焉。竟有五家淺深門庭之疑。遂請益於廣教珵公。珵示其節目。妙喜輒領意。珵私嘆曰。杲乃再來人也。妙喜又棄之。遂至真如喆座下。入慶藏主賢蓬頭之室。因之過黃龍謁晦堂。跨東林參昭覺。俱雅珍愛。妙喜又棄之。往見心印詢。詢與語連三日。大奇之。欲留不可。因指見湛堂準公于寶峰。機辨縱橫。準漠然不諾。妙喜始伏膺事之。及準疾革。妙喜惶啟曰。某向後當見何人。準曰。有個勤巴子。當能了子事。準歿。乃繭足千里。請塔銘于張公無盡。無盡時為禪室領袖。契之囑妙喜必。見川勤老也。會東京天寧席虛。詔起蔣山勤禪師為住持。妙喜心慶曰。此天賜我也。其禪若不異諸方。妄相許可我。則造無禪論去也。遂入勤公之室。聞公拈提。期年不敢犯其機。一日公舉東山水上行公案。以示眾。妙喜躍然。急呈所得於公。公曰。未未。懸崖撒手。自肯承當。絕後再蘇。欺君不得。令居擇木寮。為不厘務。侍者日同士大夫入室。公每舉有句無句如藤倚樹話。妙喜擬對。公輒禁之。乃至握箸忘食。公笑曰。者漢卻參黃楊木禪也。妙喜益茫然無措。乃堅請公在五祖時問答。公良久曰。我問。有句無句如藤倚樹。先師但向我道。描也描不成。畫也畫不就。又問。樹倒藤
【現代漢語翻譯】 現代漢語譯本：於是妙喜剃髮為僧，成為一名大僧。他廣泛探究各家的語錄，尤其對雲門（Yunmen，禪宗大師）和睦州（Muzhou，禪宗大師）的語錄用心至深。但人們對他是否真正理解五家禪宗的精髓有所懷疑。於是他向廣教珵公（Guangjiao Cheng Gong）請教。珵公向他展示了其中的關鍵，妙喜立刻領悟。珵公私下感嘆說：『杲（Gao，妙喜的俗家姓名）是再來人啊！』妙喜又放棄了這種領悟，前往真如喆（Zhenru Zhe）的座下，進入慶藏主賢（Qingzangzhu Xian）蓬頭垢面的房間。之後，他路過黃龍山，拜謁了晦堂（Huitang，禪宗大師），又跨越東林寺，參訪了昭覺寺（Zhaojue Temple，寺廟）。這些大師都非常珍視和喜愛他。但妙喜又放棄了這些。他前往拜見心印詢（Xinyin Xun），詢與他連續交談了三天，非常驚奇，想要留住他，但沒有成功。於是心印詢指引他去寶峰寺（Baofeng Temple）拜見湛堂準公（Zhandang Zhun Gong）。妙喜的機鋒辯才縱橫，但準公漠然不置可否。妙喜這才心悅誠服地侍奉他。等到準公病重時，妙喜惶恐地請示說：『我以後應當去拜見什麼人呢？』準公說：『有個勤巴子（Qinbazi，指大慧宗杲），應當能夠了結你的事情。』準公去世后，妙喜便徒步千里，請張公無盡（Zhang Gong Wujin）為準公撰寫塔銘。無盡當時是禪室的領袖，他懇切地囑咐妙喜一定要去拜見川勤老（Chuanqin Lao，指大慧宗杲）。恰逢東京天寧寺（Tianning Temple）的住持之位空缺，朝廷下詔請蔣山勤禪師（Jiangshan Qin Chanshi，指大慧宗杲）擔任住持。妙喜心中慶幸地說：『這是上天賜給我的機會啊！如果他的禪法與其他人沒有什麼不同，卻妄自許可我，我就要寫一篇《無禪論》去批判他！』於是他進入勤公的房間，聽勤公講法，一年都不敢冒犯他的機鋒。有一天，勤公舉出東山水上行（Dongshan Shui Shang Xing）的公案來開示大眾。妙喜豁然開朗，急忙將自己所悟呈給勤公。勤公說：『未未（wei wei，不，不）。懸崖撒手，自肯承當。絕後再蘇，欺君不得。』於是讓妙喜住在擇木寮（Ze Mu Liao），不讓他處理任何事務。侍者每天都與士大夫一起進入房間。勤公每次都舉『有句無句如藤倚樹』的話頭。妙喜想要對答，勤公總是禁止他。甚至到了拿著筷子忘記吃飯的地步。勤公笑著說：『這個傢伙卻在參黃楊木禪啊！』妙喜更加茫然不知所措。於是他堅決地請求勤公開示在五祖寺（Wuzu Temple）時的問答。勤公沉默了很久說：『我問，有句無句如藤倚樹，先師只是對我說，描也描不成，畫也畫不成。又問，樹倒藤』 English version: Then Miaoxi shaved his head and became a great monk. He extensively explored the recorded sayings of various masters, especially those of Yunmen (a Chan master) and Muzhou (a Chan master). However, doubts arose about whether he truly understood the essence of the Five Houses of Chan. Therefore, he sought guidance from Guangjiao Cheng Gong. Cheng Gong showed him the key points, and Miaoxi immediately grasped them. Cheng Gong privately sighed, 'Gao (Miaoxi's secular name) is a reincarnated person!' Miaoxi then abandoned this understanding and went to the seat of Zhenru Zhe, entering the unkempt room of Qingzangzhu Xian. Afterwards, he passed by Huanglong Mountain and visited Huitang (a Chan master), and crossed Donglin Temple to visit Zhaojue Temple (a temple). These masters all cherished and loved him very much. But Miaoxi abandoned these again. He went to see Xinyin Xun, who spoke with him for three consecutive days, and was very surprised, wanting to keep him, but failed. So Xinyin Xun guided him to Baofeng Temple to visit Zhandang Zhun Gong. Miaoxi's sharp wit and eloquence were boundless, but Zhun Gong remained indifferent. Only then did Miaoxi sincerely serve him. When Zhun Gong became seriously ill, Miaoxi anxiously asked, 'Who should I visit in the future?' Zhun Gong said, 'There is a Qinbazi (referring to Dahui Zonggao), who should be able to settle your affairs.' After Zhun Gong passed away, Miaoxi walked thousands of miles to ask Zhang Gong Wujin to write an epitaph for Zhun Gong's pagoda. Wujin was the leader of the Chan hall at that time, and he earnestly instructed Miaoxi to be sure to visit Chuanqin Lao (referring to Dahui Zonggao). Coincidentally, the position of abbot of Tianning Temple in Tokyo became vacant, and the imperial court issued an edict inviting Chan Master Jiangshan Qin (referring to Dahui Zonggao) of Jiangshan to serve as abbot. Miaoxi rejoiced in his heart and said, 'This is an opportunity given to me by heaven! If his Chan practice is no different from others, but he presumptuously approves of me, I will write a 'Treatise on No Chan' to criticize him!' So he entered Qin Gong's room and listened to Qin Gong's teachings, not daring to offend his sharp wit for a year. One day, Qin Gong raised the case of Dongshan Shui Shang Xing (Dongshan Walking on Water) to instruct the public. Miaoxi suddenly became enlightened and hurriedly presented his understanding to Qin Gong. Qin Gong said, 'Wei wei (no, no). Let go of the cliff, and be willing to take responsibility. Revive after death, and you must not deceive the emperor.' So he let Miaoxi live in Ze Mu Liao, not allowing him to handle any affairs. The attendants entered the room with the scholar-officials every day. Qin Gong always raised the topic of 'With or without a phrase, like a vine clinging to a tree.' Miaoxi wanted to answer, but Qin Gong always forbade him. He even reached the point of forgetting to eat while holding chopsticks. Qin Gong laughed and said, 'This fellow is practicing Huangyang wood Chan!' Miaoxi became even more confused. So he firmly requested Qin Gong to explain the questions and answers at Wuzu Temple. Qin Gong was silent for a long time and said, 'I asked, with or without a phrase, like a vine clinging to a tree, the former master only said to me, it cannot be drawn, it cannot be painted. I also asked, if the tree falls, the vine'
【English Translation】 Then Miaoxi shaved his head and became a great monk. He extensively explored the recorded sayings of various masters, especially those of Yunmen (a Chan master) and Muzhou (a Chan master). However, doubts arose about whether he truly understood the essence of the Five Houses of Chan. Therefore, he sought guidance from Guangjiao Cheng Gong. Cheng Gong showed him the key points, and Miaoxi immediately grasped them. Cheng Gong privately sighed, 'Gao (Miaoxi's secular name) is a reincarnated person!' Miaoxi then abandoned this understanding and went to the seat of Zhenru Zhe, entering the unkempt room of Qingzangzhu Xian. Afterwards, he passed by Huanglong Mountain and visited Huitang (a Chan master), and crossed Donglin Temple to visit Zhaojue Temple (a temple). These masters all cherished and loved him very much. But Miaoxi abandoned these again. He went to see Xinyin Xun, who spoke with him for three consecutive days, and was very surprised, wanting to keep him, but failed. So Xinyin Xun guided him to Baofeng Temple to visit Zhandang Zhun Gong. Miaoxi's sharp wit and eloquence were boundless, but Zhun Gong remained indifferent. Only then did Miaoxi sincerely serve him. When Zhun Gong became seriously ill, Miaoxi anxiously asked, 'Who should I visit in the future?' Zhun Gong said, 'There is a Qinbazi (referring to Dahui Zonggao), who should be able to settle your affairs.' After Zhun Gong passed away, Miaoxi walked thousands of miles to ask Zhang Gong Wujin to write an epitaph for Zhun Gong's pagoda. Wujin was the leader of the Chan hall at that time, and he earnestly instructed Miaoxi to be sure to visit Chuanqin Lao (referring to Dahui Zonggao). Coincidentally, the position of abbot of Tianning Temple in Tokyo became vacant, and the imperial court issued an edict inviting Chan Master Jiangshan Qin (referring to Dahui Zonggao) of Jiangshan to serve as abbot. Miaoxi rejoiced in his heart and said, 'This is an opportunity given to me by heaven! If his Chan practice is no different from others, but he presumptuously approves of me, I will write a 'Treatise on No Chan' to criticize him!' So he entered Qin Gong's room and listened to Qin Gong's teachings, not daring to offend his sharp wit for a year. One day, Qin Gong raised the case of Dongshan Shui Shang Xing (Dongshan Walking on Water) to instruct the public. Miaoxi suddenly became enlightened and hurriedly presented his understanding to Qin Gong. Qin Gong said, 'Wei wei (no, no). Let go of the cliff, and be willing to take responsibility. Revive after death, and you must not deceive the emperor.' So he let Miaoxi live in Ze Mu Liao, not allowing him to handle any affairs. The attendants entered the room with the scholar-officials every day. Qin Gong always raised the topic of 'With or without a phrase, like a vine clinging to a tree.' Miaoxi wanted to answer, but Qin Gong always forbade him. He even reached the point of forgetting to eat while holding chopsticks. Qin Gong laughed and said, 'This fellow is practicing Huangyang wood Chan!' Miaoxi became even more confused. So he firmly requested Qin Gong to explain the questions and answers at Wuzu Temple. Qin Gong was silent for a long time and said, 'I asked, with or without a phrase, like a vine clinging to a tree, the former master only said to me, it cannot be drawn, it cannot be painted. I also asked, if the tree falls, the vine'
枯句歸何處。先師則云。相隨來也。妙喜豁然大徹。連呼曰。我會也。於是隨聲酬對勢如涌泉。公拊掌稱善。舉以首眾。宿衲皆下之。士紳爭相從游。丞相呂公舜徒尤悅之。奏賜紫衣。號佛日禪師。是時已有詔。移勤公住云居。賜號圓悟。圓悟又以妙喜。首云居之眾。其秉拂小參。萬指軒騰。昭覺元禪師出問曰。眉間掛劍時如何。妙喜曰。血濺梵天。圓悟于座下。以手約曰。問得極好。答得更奇。於是海眾爭頌老東山之再見也。圓悟還蜀。妙喜始庵居古云門。遷湖南。轉江右。入八閩。又結庵洋嶼。僧曇懿者。久依圓悟。自謂不疑。紹興初。出住祥雲。法席頗盛。妙喜知其所見未實。致書令來。懿故不起。妙喜鳴鼓痛斥。榜告四眾。懿乃破夏來洋嶼。妙喜諊其所證。大笑曰。汝恁么見解。敢嗣我圓悟老人耶。懿傀汗浹背。即退院求侍于妙喜。入室次。妙喜曰。我要個不會禪的做國師。懿對曰。我做得國師去也。妙喜喝出。復召曰。阇黎香嚴悟處。不在擊竹邊。俱胝得處。不在指頭上。懿失聲橫趨而去。妙喜笑曰。懿阇黎此回堪住院子也。又僧彌光。字晦庵。流譽諸方。趨風來見。妙喜命坐而商略。光一一具對。妙喜曰。雖有落處。只是不著所在。今諸方浩浩說禪者。見解只如此。何益也。其楊岐正傳三四人而已。語訖
【現代漢語翻譯】 枯句歸向何處？（指那些沒有生命力的語句最終歸宿在哪裡？）先師（指圓悟克勤禪師）說：『相隨而來。』（意思是說，這些枯燥的語句最終還是會回到它們最初產生的地方。）妙喜（指大慧宗杲禪師）聽后豁然大悟，連聲呼喊：『我明白了！』於是，他隨聲應答，言辭如泉涌般流暢。圓悟（指圓悟克勤禪師）拍手稱讚，推舉他為僧眾之首。寺院裡的老僧們都對他表示敬佩，士大夫和鄉紳們爭相追隨他學習。丞相呂公舜徒尤其欣賞他，上奏朝廷賜予他紫衣，並賜號『佛日禪師』。當時，朝廷已經下詔，讓勤公（指圓悟克勤禪師）去住持云居寺，並賜號『圓悟』。圓悟又讓妙喜擔任云居寺僧眾的首座。他主持佛事時，萬人矚目，盛況空前。昭覺元禪師出來問道：『眉間掛劍時如何？』（比喻非常危險的境地。）妙喜回答說：『血濺梵天。』（形容極其慘烈的景象。）圓悟在座下用手比劃著說：『問得極好，答得更奇！』於是，寺院裡的僧眾都讚頌說，這是老東山（指臨濟義玄禪師）再現。圓悟回到四川后，妙喜開始在古云門寺附近隱居，後來又遷到湖南，轉到江西，進入福建，又在洋嶼結廬而居。僧人曇懿，長期跟隨圓悟學習，自認為已經沒有疑惑。紹興初年，他出任祥雲寺的住持，弘揚佛法，聲名遠播。妙喜知道他的見解並不真實，寫信讓他來。曇懿故意不來。妙喜鳴鼓痛斥他，並張榜告示四眾。曇懿這才在夏季結束後來到洋嶼。妙喜駁斥他所證悟的境界，大笑著說：『你這樣的見解，也敢說是繼承了我圓悟老人的衣缽嗎？』曇懿羞愧得滿頭大汗，立刻辭去住持之位，請求侍奉妙喜。入室請教時，妙喜說：『我想要一個不會禪的人來做國師。』曇懿回答說：『我可以做國師去。』妙喜呵斥他出去，又召回他說：『阇黎（梵語，意為導師）香嚴智閑開悟的地方，不在於擊竹的聲音；俱胝和尚得道的地方，不在於手指頭上。』曇懿失聲驚叫，慌忙逃離。妙喜笑著說：『曇懿阇黎這次可以去住持寺院了。』又有僧人彌光，字晦庵，名聲遠揚，慕名而來拜見妙喜。妙喜讓他坐下，與他探討佛法。彌光一一作答。妙喜說：『雖然有些見地，但只是沒有抓住要點。現在各處浩浩蕩蕩地說禪的人，見解都只是如此，有什麼用呢？楊岐（指楊岐方會禪師）的正傳弟子只有三四人而已。』說完，
【English Translation】 Where do withered phrases return? (Referring to where lifeless statements ultimately end up.) The former teacher (referring to Yuanwu Keqin) said: 'They come along with it.' (Meaning that these dry phrases ultimately return to where they originated.) Miaoxi (referring to Dahui Zonggao) suddenly had a great enlightenment and exclaimed: 'I understand!' Thereupon, he responded to questions and answers as fluently as a gushing spring. Yuanwu (referring to Yuanwu Keqin) clapped his hands and praised him, recommending him as the head of the assembly. The senior monks in the monastery all respected him, and the scholars and gentry vied to follow him in learning. Prime Minister Lu Gong Shuntu especially admired him and奏 (zòu, memorial to the emperor) requested the court to bestow upon him a purple robe, with the title 'Chan Master of the Buddha's Sun.' At that time, there was already an imperial edict to move Qin Gong (referring to Yuanwu Keqin) to reside at Yunju Temple, bestowing the title 'Yuanwu.' Yuanwu then made Miaoxi the head of the Yunju assembly. When he presided over Buddhist affairs, ten thousand eyes were on him, and the scene was grand. Chan Master Zhaojue Yuan came out and asked: 'What is it like when a sword hangs between the eyebrows?' (A metaphor for an extremely dangerous situation.) Miaoxi replied: 'Blood splatters the Brahma heavens.' (Describing an extremely tragic scene.) Yuanwu gestured with his hand from his seat and said: 'The question is excellent, and the answer is even more extraordinary!' Thereupon, the monks in the monastery all praised that this was the reappearance of Old Dongshan (referring to Linji Yixuan). After Yuanwu returned to Sichuan, Miaoxi began to live in seclusion near the ancient Yunmen Temple, later moving to Hunan, then to Jiangxi, entering Fujian, and then building a hermitage on Yangyu Island. The monk Tan Yi, who had long followed Yuanwu in learning, considered himself to be without doubt. In the early years of Shaoxing, he became the abbot of Xiangyun Temple, propagating the Dharma and gaining great fame. Miaoxi knew that his understanding was not genuine and wrote a letter asking him to come. Tan Yi deliberately did not come. Miaoxi beat the drum and denounced him severely, posting a notice to the four assemblies. Tan Yi then came to Yangyu Island after the summer retreat. Miaoxi refuted the realm he had realized, laughing loudly and saying: 'With such an understanding, you dare to say that you have inherited the mantle of my old man Yuanwu?' Tan Yi was ashamed and sweating profusely, immediately resigning from the position of abbot and requesting to serve Miaoxi. When entering the room for instruction, Miaoxi said: 'I want someone who does not understand Chan to be the national teacher.' Tan Yi replied: 'I can become the national teacher.' Miaoxi scolded him out and then summoned him back, saying: 'Where Zhali (Sanskrit, meaning teacher) Xiangyan Zhixian was enlightened was not in the sound of striking bamboo; where the monk Jizhi attained the Way was not in the finger.' Tan Yi exclaimed in shock and fled in panic. Miaoxi laughed and said: 'This time, Zhali Tan Yi can go and be the abbot of a monastery.' There was also the monk Mi Guang, whose style name was Huian, who was famous in all directions and came to see Miaoxi out of admiration. Miaoxi asked him to sit down and discuss the Dharma. Mi Guang answered one by one. Miaoxi said: 'Although there are some insights, they just don't grasp the key point. Now, those who talk about Chan everywhere are just like this in their understanding, what is the use? There are only three or four true disciples of Yangqi (referring to Yangqi Fanghui).' After speaking,
呵呵大笑。光慍而起去。妙喜即撾鼓入室。光顰額而至。妙喜曰。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。光遽對曰。裂破。妙喜震威喝曰。汝又說禪也。光乃得旨。遂以書招其友鼎需曰。洋嶼庵主手段。與諸方別。需乾笑而已。需字懶庵。乃閩人。幼登進士。絕婚為比丘。一錫湖湘。遍參名宿。以為法無異味。歸隱羌峰絕頂。久不下山。佛心才禪師已挽出。首眾于大乘。需嘗以即心即佛問學者。毅然無可意。光強速其至。會入室鼓鳴。需隨喜焉。妙喜以拂指曰。即心即佛作么生。速道。需從傍下語。妙喜詬之曰。汝見解如此。敢妄為人師耶。即普說。訐其生平珍重得力處。排為邪解。需涕淚交頤。不敢仰視。乃歸心抉擇。一日垂問。內不放出。外不放入。正恁么時如何。需擬對。妙喜連擊之。需釋然厲聲曰。和尚已多了也。曰。今日方知。吾不汝欺。妙喜之精猛開發。約多類此。時及門者五十三輩。期未半得法者十三人。丞相張公浚在蜀時。圓悟為言。杲真得吾宗之髓。張公還朝。遂以杲補徑山。徑山之席。常隨二千餘輩。方來無地以容。乃構千僧閣安之。侍郎張子韶。狀元汪聖錫。少卿馮濟用。悉預其列。當是時。秦檜居權。司諫詹大方阿之曰。鼓唱浮言。謗訕朝政。張九成為之首。徑山僧宗杲和之。乃
【現代漢語翻譯】 他呵呵大笑，帶著慍色起身離去。妙喜禪師隨即敲鼓，示意入室（指進入禪房接受指導）。宗杲皺著眉頭來到。妙喜禪師說：『吃過粥了嗎？洗過缽了嗎？去除掉藥忌（指對過去經驗的依賴），說出一句來。』宗杲立刻回答說：『裂破。』妙喜禪師厲聲喝道：『你又在說禪了！』宗杲這才領悟旨意。於是寫信招他的朋友鼎需（法號）來，信中說：『洋嶼庵主（指妙喜禪師）的手段，與各方不同。』鼎需只是乾笑而已。鼎需，字懶庵，是福建人。年輕時考中進士，後來斷絕婚姻做了比丘。他遊歷湖湘一帶，遍參名宿，認為佛法沒有不同的味道，於是歸隱羌峰絕頂，很久不下山。佛心才禪師已經把他請了出來，讓他在大乘寺首眾。鼎需曾經用『即心即佛』來問學者，態度堅決，不容置疑。宗杲極力催促他前來，適逢入室敲鼓，鼎需也隨眾參加。妙喜禪師用拂塵指著他說：『即心即佛，作何解釋？快說！』鼎需從旁邊說了一句。妙喜禪師斥責他說：『你的見解如此，竟敢妄為人師嗎？』隨即公開講述，揭露他平生珍重、得力之處，斥責為邪解。鼎需涕淚交流，不敢抬頭。於是歸心於抉擇。一天，鼎需請教：『內不放出，外不放入，正在這個時候該如何？』鼎需剛要回答，妙喜禪師就連擊他。鼎需豁然開朗，厲聲說：『和尚已經說得太多了！』妙喜禪師說：『今天才知道，我沒有欺騙你。』妙喜禪師精猛地啓發人，大概都像這樣。當時，入門弟子有五十三人，不到一半時間就開悟得法的有十三人。丞相張公浚在四川時，圓悟禪師對他說：『宗杲真正得到了我的宗門的精髓。』張公回到朝廷，於是推薦宗杲去徑山主持。徑山的座位，常常跟隨二千多人。遠方來的人沒有地方容身，於是建造千僧閣來安置他們。侍郎張子韶、狀元汪聖錫、少卿馮濟用，都參與其中。當時，秦檜掌握大權，司諫詹大方阿諛奉承地說：『鼓唱虛浮的言論，誹謗朝政。張九成是首要人物，逕山僧宗杲附和他。』 乃
【English Translation】 He laughed loudly, and left with a look of displeasure. Immediately, Miaoxi (Myoki, meaning 'Wonderful Joy', a Chan master) beat the drum to signal the start of private instruction. Zonggao (Dahui Zonggao, 1089–1163, a prominent Chinese Chan Buddhist monk) arrived with a frown. Miaoxi said, 'Have you eaten your porridge? Have you washed your bowl? Put aside your reliance on past experiences (medicine taboo), and say a phrase.' Zonggao immediately replied, 'Shattered!' Miaoxi shouted sternly, 'You are speaking Zen again!' Only then did Zonggao grasp the meaning. Thereupon, he wrote a letter inviting his friend Dingxu (his Dharma name) saying, 'The methods of the abbot of Yangyu Hermitage (referring to Miaoxi) are different from those of other places.' Dingxu merely chuckled dryly. Dingxu, styled Lanan, was a native of Fujian. He passed the imperial examination at a young age, later renounced marriage to become a bhikkhu (Buddhist monk). He traveled throughout Hunan and Xiang, consulting renowned masters, believing that the Dharma had no different flavors. He then retired to the summit of Qiang Peak, not descending the mountain for a long time. Chan Master Foxin Cai had already invited him out to lead the assembly at the Mahayana Temple. Dingxu once used 'Mind is Buddha' to question students, with an unwavering and unquestionable attitude. Zonggao strongly urged him to come, and coinciding with the drumbeat for private instruction, Dingxu joined the assembly. Miaoxi pointed at him with his whisk and said, 'What is the explanation of 'Mind is Buddha'? Speak quickly!' Dingxu offered a phrase from the side. Miaoxi rebuked him, saying, 'With such understanding, how dare you presumptuously be a teacher of others?' Immediately, he gave a public discourse, exposing Dingxu's cherished and relied-upon points in his life, denouncing them as heretical interpretations. Dingxu was in tears, not daring to look up. Thereupon, he wholeheartedly devoted himself to discernment. One day, Dingxu inquired, 'Neither letting out nor letting in, what is it like at this very moment?' As Dingxu was about to answer, Miaoxi struck him repeatedly. Dingxu suddenly awakened and exclaimed loudly, 'The master has already said too much!' Miaoxi said, 'Only today do I know that I have not deceived you.' Miaoxi's intense and vigorous enlightenment of others was mostly like this. At that time, there were fifty-three disciples who entered his gate, and thirteen of them attained Dharma within half the time. When Prime Minister Zhang Gongjun was in Sichuan, Chan Master Yuanwu (Kokan Shiban, a Chinese Zen Buddhist monk) told him, 'Zonggao has truly obtained the essence of my lineage.' Zhang Gong returned to the court, and then recommended Zonggao to preside over Jingshan Temple. The seat at Jingshan Temple was often attended by more than two thousand people. Those coming from afar had no place to stay, so the Thousand Monks Hall was built to accommodate them. Vice Minister Zhang Zishao, Top Scholar Wang Shengxi, and Junior Minister Feng Jiyong all participated in it. At that time, Qin Hui (a chancellor of the Song dynasty) held power, and Censor Jian Dafang flattered him, saying, 'The drums are chanting empty words, slandering the court. Zhang Jiucheng (a Chinese philosopher and politician) is the chief culprit, and the monk Zonggao of Jingshan Temple is echoing him.' Nai
坐編置。九成毀衣焚牒。竄妙喜于衡陽。起遣日而惻聲載道。識者曰。日月無私成其明。聖賢無擇成其大。豈杲公之化應南。故天假之以示現於衡陽者耶。且法門正氣。表燭千秋。又以群愿所繫。公必壽還。何憂哉。凡十載徙梅楊。雖瘴癘之鄉。而妙喜豎拂不倦。緇素騰騰。仍光風霽日也。又五載。有旨賜還復僧衣。四方虛席迎之。皆不就。最後有旨。強起主育王。筑涂田數百頃。以繼眾食。賜其莊。名般若。又二年。改移徑山。徑山益盛。雖龍象互相蹴踏。而上堂每贊猶子應庵。深得先人機用。於是天下益稱其公。妙喜臘高。屢求退居明月堂。告謝方來。莫可禁止。先是孝宗居藩時。遣內監。至徑山。見妙喜。獻以偈。孝宗大悅。及在建邸。復遣近侍。請上堂。親書妙喜庵額。並贊真制賜之。及即位。又錫法號大慧禪師。洎召對。妙喜已示疾。一夕忽大星隕地。流光四散。鳥獸皆鳴。遂乃告寂于明月堂。親封遺疏。侍僧請留偈。妙喜厲聲曰。無偈便死不得也。乃大書曰。生也只恁么。死也只恁么。有偈與無偈。是甚麼熱大。擲筆長往。時隆興改元八月十日也。世壽七十五。坐夏五十八。上覽遺語悽然。制詞奠曰。生滅不滅。常住不住。圓覺空明。隨物現見。詔以明月堂。為妙喜庵。全身瘞于庵后。謚曰普覺。塔曰普
光。入其全錄八十卷于大藏焉。
贊曰。端祖云。悟了須是遇人始得。余虛度林間數十載。每耳目所有諸道者。莫不據高廣座。自稱曹溪正脈少室真傳。但惜未遇大慧老人耳。若遇。自當別有壺天。而端祖之言豈謬哉。嗚呼馬逢伯樂。薪遇中郎。吾宗之大幸也與。
徑山大禪明禪師
禪師了明者。不知何許入。長身大腹。所至驚眾。眾皆稱之曰。大禪大禪。機鋒敏疾。儀度豪朗。為妙喜杲禪師會中之龍象。當妙喜住育王時。室中不許下喝。大禪每入室。必振聲一喝而退。妙喜榜示曰。下喝者罰錢一貫。大禪乃密袖千錢。先頓于地。高聲連喝而出。妙喜曰。柰者漢何。再榜曰。下喝者罰當日堂供一中。大禪即往言庫司。和尚要金十兩。主事者不疑與之。隨袖以入。復頓于地。高聲一喝。妙喜大駭。徐問知之。為之一笑。一日妙喜謂大禪曰。你者肥漢。如是會禪。驢年未夢見在。大禪曰。靈山授記。何異今日。妙喜乃以德山托缽因緣。徴其節目。大禪對曰。凜凜吹毛照膽寒。不容擬議豈容傳。抬眸已是身三段。此是吾家紅鐵團。妙喜嘆曰。此話它日大行去在。於是出赴投子。叢席改觀。次遷長蘆。百廢俱修。嘗過徑山。省妙喜。妙喜送以偈曰。人言棒頭出孝子。我道憐兒不覺丑。長蘆長老恁么來。妙喜
【現代漢語翻譯】 現代漢語譯本： 光孝寺將他的全部語錄八十卷收入《大藏經》中。
讚語說：端祖說：『開悟必須遇到明師才能成功。』我虛度林間數十年，所見所聞的那些修道者，無不佔據高廣的座位，自稱是曹溪正脈、少室真傳。只可惜沒有遇到大慧禪師罷了。如果遇到，自然會有另一番天地。』端祖的話難道是錯的嗎？唉，馬遇到伯樂，柴遇到中郎，這是我們禪宗的大幸啊！
徑山大禪明禪師
禪師了明，不知道是哪裡人。身材高大，肚子也大，所到之處，總是引起眾人的驚訝。眾人都稱他為『大禪、大禪』。他機鋒敏捷，氣度豪爽，是大慧杲禪師門下的龍象。當大慧禪師住在育王寺時，禪堂里不允許大聲呵斥。大禪每次進入禪堂，必定大聲一喝然後退出。大慧禪師貼出告示說：『大聲呵斥者罰錢一貫。』大禪於是偷偷地把一千錢藏在袖子里，先放在地上，然後高聲連喝而出。大慧禪師說：『拿這個人怎麼辦呢？』再次貼出告示說：『大聲呵斥者罰當日的堂供一份。』大禪就去庫房對管事的人說：『和尚要金十兩。』管事的人沒有懷疑，就給了他。他隨即把金子藏在袖子里進去，又放在地上，高聲一喝。大慧禪師大吃一驚，慢慢地問明情況，為之一笑。一天，大慧禪師對大禪說：『你這個肥漢，這樣參禪，驢年也休想夢見開悟。』大禪說：『靈山會上佛陀授記，和今天有什麼不同？』大慧禪師於是用德山禪師托缽的因緣，來考察他的見地。大禪回答說：『凜凜吹毛劍，照膽寒光生，不容絲毫擬議，豈能言語相傳？一抬眼就已身首異處，這是我家紅熱的鐵火球。』大慧禪師嘆道：『這話將來一定會廣為流傳的。』於是大禪前往投子寺，那裡的僧眾對他刮目相看。後來又遷往長蘆寺，修繕了所有廢棄的地方。曾經到徑山拜訪大慧禪師，大慧禪師贈送他一首偈語說：『人們說棒頭出孝子，我說憐愛孩子不覺得他醜。長蘆長老這樣到來，大慧』
【English Translation】 English version: Guangxiao Temple included his complete eighty-volume records in the Great Treasury of Sutras (Dàzàngjīng).
The eulogy says: 'Duanzu said, 'Enlightenment must be achieved by encountering a master.' I have spent decades in the forest in vain, and all the Taoists I have seen and heard have occupied high and wide seats, claiming to be the true lineage of Caoxi (Cao Xi, Sixth Patriarch Huineng's place of enlightenment) and the true transmission of Shaoshi (Shaoshi, Shaolin Temple). It's just a pity that I haven't met the old man Dahui (Dahui, refers to Zen Master Dahui Zonggao). If I had, there would naturally be another world.' Is Duanzu's words wrong? Alas, a horse meets Bole (Bole, a legendary horse connoisseur), and firewood meets Zhonglang (Zhonglang, refers to Cai Yong, a scholar known for his ability to recognize talent), this is the great fortune of our Zen school!'
Zen Master Dachan Ming of Jingshan (Jingshan, a mountain and temple name)
Zen Master Liaoming, it is not known where he was from. He was tall and had a large belly, and wherever he went, he always surprised people. Everyone called him 'Dachan, Dachan'. He was quick-witted and had a bold demeanor. He was a dragon and elephant in the assembly of Zen Master Miaoxi Gao (Miaoxi Gao, Zen Master Dahui Zonggao's other name). When Zen Master Miaoxi lived in Yuwang Temple (Yuwang Temple, a famous Buddhist temple), shouting was not allowed in the Zen hall. Every time Dachan entered the Zen hall, he would shout loudly and then leave. Zen Master Miaoxi posted a notice saying: 'Those who shout loudly will be fined one string of cash.' Dachan then secretly hid a thousand coins in his sleeve, first placed them on the ground, and then shouted loudly and left. Zen Master Miaoxi said, 'What can be done with this man?' He posted another notice saying: 'Those who shout loudly will be fined one portion of the day's hall offering.' Dachan then went to the treasury and said to the person in charge: 'The abbot wants ten taels of gold.' The person in charge gave it to him without suspicion. He then hid the gold in his sleeve and went in, placed it on the ground again, and shouted loudly. Zen Master Miaoxi was greatly surprised and slowly asked about the situation, and smiled at it. One day, Zen Master Miaoxi said to Dachan: 'You fat man, if you practice Zen like this, you won't even dream of enlightenment in the year of the donkey.' Dachan said, 'What is the difference between the Buddha's prediction at Ling Mountain (Ling Mountain, where Buddha gave sermons) and today?' Zen Master Miaoxi then used the story of Zen Master Deshan (Deshan, a famous Zen master) begging for alms to examine his understanding. Dachan replied: 'The sharp sword blows hair, the cold light shines on the gallbladder, it does not allow the slightest deliberation, how can it be transmitted in words? Raising your eyes is already a separation of body and head, this is my family's red-hot iron ball.' Zen Master Miaoxi sighed: 'These words will surely be widely spread in the future.' Thereupon, Dachan went to Touzi Temple (Touzi Temple, a Zen temple), where the monks looked at him with new eyes. Later, he moved to Changlu Temple (Changlu Temple, a Zen temple) and repaired all the abandoned places. He once visited Zen Master Miaoxi at Jingshan, and Zen Master Miaoxi gave him a verse saying: 'People say filial sons come from the stick, I say loving children doesn't feel them ugly. Elder Changlu comes like this, Miaoxi'
空費一張口。從教四海妄流傳。野干能作獅子吼。孰云無物贈伊行。喝下鐵團顛倒走。大禪既主長蘆。頗著異跡。雖萬指周旋。而檀施如山。故旹以布袋和尚擬之。晚年繼席徑山。室中惟以臺山婆子話。驗學者。遁庵以偈嘲曰。一按牛吃草。一與賊過梯。早知燈是火。飯熟已多時。大禪答曰。干戈中有太平基。不用幹戈始得之。若無舉鼎㧞山力。千里烏騅不易騎。徑山當妙喜遷化之後。其法政大禪為之再新。然歲計浩大。知事以將來不給為諫。大禪獨以龍天常住慰之。楊和王夢。一異僧長大皤髯。坦腹緩行。言欲化蘇州一莊。王異之。次旦大禪杖履而至。閽人不能止。急啟王。王立見大禪。奇偉與夢合。乃炷香設禮。大禪首言。大王莊田至廣。可施蘇州一所。以供佛僧。無窮之利也。王未可否。大禪齋畢。便出。無他語。是時內外訇傳。和王以蘇州莊田。施徑山大禪布袋和尚。王入朝。孝宗聞王舍業。為王助喜。王謝歸。遣使至徑山。請大禪。而大禪前二日無疾別眾示化矣。自是和王宴居寤寐。或少交睫。即見大禪在前。語曰。六度之大。施度為先。善始善終。則為究竟。王嗟慕即以莊𨽻徑山。此莊歲計十萬。舟庫皆備。乃大禪之遺光也。初妙喜謫梅州。防送甚嚴。或為禍在不測。大禪挺力。荷枷從行。而師資儀禮。
【現代漢語翻譯】 現代漢語譯本 空費一張口。教導四海卻在胡亂流傳。 野狼竟然能發出獅子的吼聲。 誰說我沒有東西可以贈送給你呢？ 喝下鐵丸，使其顛倒執行。 大禪既然主持長蘆寺，就頗有一些奇異的事蹟。 雖然每天都有無數人來往，但信徒的佈施卻堆積如山。 所以當時人們把他比作布袋和尚。 晚年他繼承了徑山寺的住持之位，在禪房裡只用臺山婆子的話來檢驗學人。 遁庵禪師作偈嘲諷說：『一個按著牛吃草，一個與賊人遞過梯子。早知道燈是火，飯已經熟了很久了。』 大禪回答說：『戰亂之中有太平的基礎，不用戰爭反而能夠得到它。如果沒有舉鼎拔山的力量，千里烏騅馬也不容易駕馭。』 徑山寺在妙喜（Miaoxi，禪師名）圓寂之後，法政大禪使它重新煥發生機。 然而每年的開銷巨大，主管事務的人因為將來可能入不敷出而勸諫。 大禪獨自用龍天常住（Longtian Changzhu，佛法永存）來安慰他們。 楊和王（Yanghe Wang，人名）夢見一個奇異的僧人，身材高大，長著濃密的鬍鬚，袒露著肚子，慢慢地走著，說想要化緣蘇州的一處莊園。 楊和王對此感到驚異。 第二天早上，大禪拄著枴杖就來了，守門人無法阻止。 急忙稟告了楊和王，楊和王立刻接見了禪師。 發現他的相貌奇偉，與夢中之人相符，於是點香設禮。 大禪首先說：『大王的莊田非常廣闊，可以施捨蘇州的一處，用來供養佛僧，這是無窮的利益啊。』 楊和王沒有明確答應。 大禪齋飯完畢，就離開了，沒有再說其他的話。 當時內外都在傳言，楊和王要把蘇州的莊田施捨給徑山寺的大禪布袋和尚。 楊和王入朝，孝宗（Xiaozong，皇帝名）聽說楊和王捨棄家業，為他感到高興。 楊和王謝恩后回到家中，派使者到徑山寺，請大禪前來。 而大禪在前兩天無病無災地向眾人告別，示現圓寂了。 從此楊和王在安居休息時，即使稍微閉上眼睛，就會看見大禪在眼前，對他說：『六度（Six Paramitas，佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧）之中，佈施最為重要。善始善終，才能達到究竟的境界。』 楊和王感嘆思慕，於是將莊園劃歸徑山寺管轄。 這個莊園每年的收入有十萬，船隻和倉庫都配備齊全，這都是大禪留下的恩澤啊。 當初妙喜（Miaoxi，禪師名）被貶謫到梅州，押送非常嚴密，有人認為可能會有不測之禍。 大禪挺身而出，戴著枷鎖跟隨前往，師徒之間的禮儀...
【English Translation】 English version Emptyly wasting a mouth, teaching the four seas but spreading falsehoods. A jackal is able to roar like a lion. Who says I have nothing to give you? Drink down the iron ball, causing it to run in reverse. Since Dachan presided over Changlu Temple, he had quite a few extraordinary deeds. Although countless people came and went every day, the alms of the devotees piled up like a mountain. Therefore, at that time, people compared him to the Budai (Cloth Sack) monk. In his later years, he inherited the abbotship of Jingshan Temple, and in the meditation room, he only used the words of the Taishan old woman to test the students. The monk Dunan composed a verse to mock him, saying: 'One presses the ox to eat grass, one passes a ladder to the thief. Knowing early that the lamp is fire, the rice has been cooked for a long time.' Dachan replied: 'In the midst of war, there is the foundation of peace; it can be obtained without war. Without the strength to lift a tripod and uproot a mountain, the black horse Qianliwu is not easy to ride.' After Miaoxi (禪師名), a Chan master, passed away, Fadzheng Dachan revitalized Jingshan Temple. However, the annual expenses were huge, and the person in charge of affairs advised him because the future might not be enough to make ends meet. Dachan alone comforted them with the concept of Longtian Changzhu (佛法永存). Yanghe Wang (人名) dreamed of a strange monk, tall and large, with a thick beard, exposing his belly, walking slowly, saying that he wanted to alms for a manor in Suzhou. Yanghe Wang was surprised by this. The next morning, Dachan came with a cane, and the gatekeeper could not stop him. He hurriedly reported to Yanghe Wang, who immediately met the Chan master. He found his appearance to be extraordinary and in line with the person in the dream, so he lit incense and set up a ceremony. Dachan first said: 'Your Majesty's manor is very vast, you can donate one in Suzhou to support Buddhist monks, this is infinite benefit.' Yanghe Wang did not explicitly agree. After Dachan finished his vegetarian meal, he left without saying anything else. At that time, everyone inside and outside was spreading the word that Yanghe Wang was going to donate the manor in Suzhou to Dachan, the Budai monk of Jingshan Temple. Yanghe Wang entered the court, and Emperor Xiaozong (皇帝名) was happy for him when he heard that Yanghe Wang had given up his family property. Yanghe Wang thanked him and returned home, sending an envoy to Jingshan Temple to invite Dachan. However, Dachan bid farewell to everyone without illness two days before, manifesting Nirvana. From then on, when Yanghe Wang rested in peace, even if he closed his eyes slightly, he would see Dachan in front of him, saying to him: 'Among the Six Paramitas (佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧), giving is the most important. To have a good beginning and a good end is to reach the ultimate state.' Yanghe Wang sighed and admired him, so he placed the manor under the jurisdiction of Jingshan Temple. The annual income of this manor is 100,000, and ships and warehouses are fully equipped, which is all the grace left by Dachan. Initially, when Miaoxi (禪師名) was exiled to Meizhou, the escort was very strict, and some people thought that there might be unexpected disasters. Dachan stood up and followed with shackles, the etiquette between teacher and disciple...
旦夕益慎。至貶所。衲子追隨者。率二三百輩。妙喜以齋用不給。復慮生議。嘗勉之令去。大禪曰。不可。衲子所抱者道也。所履者義也。況重繭千里。咨決為事。縱拮據辛勞。風波不定。聽之龍天。安忍棄之。遂身任齋粥。每日肩栲栳。行乞至晚。則數十人為之荷饙。成列而歸。衲子雖多。無不具足。如是十六年。似一日。顧妙喜法嗣之盛。在貶所接者居其半。大禪明之力也。
贊曰。禪師明公。于盤錯之際。執禮凜若冰霜。可法也。及讀其生平語句。如神鋒出匣。截鐵如泥。稽其行事。順逆普應。靈異疊出。一時疑為慈氏下生。抑何神也。經云。譬如心王寶。隨心現眾色。眾生心凈故。得見清凈剎。信哉。
育王裕禪師
禪師名端裕。會稽人。吳越錢王之裔也。年十四。驅烏于境之大善寺。目光外射。有異量。每聞燈籠露柱佛殿山門之語。則惘然。行腳經宿凈慈。有僧擊露柱云。如何不說禪。裕有省。謁諸名宿。皆以特邁見推。裕終歉然。別見佛果勤和尚于鐘阜。勤每瞬目顧之。裕不領。一日勤問曰。誰知正法眼藏。向瞎驢邊滅卻。即今是滅不滅。裕對曰。和尚合取口好。曰。此猶未出常情在。裕擬進語。勤擊之。裕頓去所滯。自此當機敏絕。會朝廷加勤圓悟師號。主天寧。裕以毫彩。典記室
【現代漢語翻譯】 現代漢語譯本：
務必早晚更加謹慎。到達貶謫的地方后，僧人弟子追隨的有二三百人。妙喜因為齋飯不夠用，又擔心引起議論，曾經勸他們離開。大禪說：『不可。僧人弟子所抱持的是道義，所踐行的是義理。何況他們不遠千里，腳底磨出重繭，前來請教決疑。即使生活困頓辛勞，前途風波不定，也應聽憑龍天安排，怎能忍心拋棄他們呢？』於是親自承擔齋飯的供給，每天肩挑著竹筐，乞討到晚上，然後有幾十個人幫他挑著飯菜，排成隊伍回來。僧人弟子雖然很多，但沒有誰感到不足。這樣過了十六年，感覺就像一天一樣。妙喜的弟子興盛，在貶謫的地方接納的佔了一半，這是大禪明（指大禪）的力量啊。
讚語說：大禪禪師明公，在情況複雜艱難的時候，堅守禮儀，像冰霜一樣凜然不可侵犯，可以作為典範。等到讀了他的生平言語，就像神劍出鞘，斬鐵如泥。考察他的行為事蹟，順境逆境都能普遍適應，靈異的事情層出不窮，一時之間人們懷疑他是彌勒菩薩下凡。這是多麼神奇啊！經書上說：『譬如心王寶，隨心現眾色。眾生心凈故，得見清凈剎。』真是可信啊！
育王裕禪師
禪師名端裕（名號），會稽（地名，今浙江紹興）人，是吳越錢王（吳越國國王）的後代。十四歲時，在境內的大善寺驅趕烏鴉，目光向外射出，顯出與衆不同的氣度。每當聽到『燈籠』、『露柱』、『佛殿』、『山門』之類的話語，就感到茫然不解。後來行腳參訪，經過宿凈慈寺時，有僧人敲擊露柱說：『如何不說禪？』端裕有所領悟。拜訪各位名宿，都被認為非常傑出。但端裕始終感到不足。後來在鐘阜拜見佛果勤和尚，佛果勤和尚每次都向他使眼色，端裕不明白。一天，佛果勤和尚問道：『誰知正法眼藏（佛法精髓），向瞎驢邊滅卻（比喻埋沒）。即今是滅不滅（現在是泯滅了還是沒有泯滅）？』端裕回答說：『和尚合取口好（和尚最好閉嘴）。』佛果勤和尚說：『這還沒有超出常情。』端裕想要說話，佛果勤和尚就打了他。端裕頓時消除了心中的滯礙，從此以後，應機對答敏捷無比。恰逢朝廷加封佛果勤和尚圓悟（謚號）師號，主持天寧寺，端裕以擅長書畫的才能，擔任典記室（掌管文書的職位）。
【English Translation】 English version:
One must be increasingly cautious day and night. Upon arriving at the place of exile, the number of monks and disciples who followed reached two or three hundred. Miaoxi, concerned about the inadequacy of provisions and the potential for criticism, once urged them to leave. Dachan said, 'That is not permissible. What these monks and disciples hold dear is the Dao (the Way), and what they practice is righteousness. Moreover, they have traveled thousands of miles, their feet calloused, to seek guidance and resolve their doubts. Even if life is difficult and arduous, and the future uncertain, we should allow them to rely on the arrangements of the dragons and devas (protective deities), how can we bear to abandon them?' Thereupon, he personally took on the responsibility of providing meals, carrying a bamboo basket on his shoulder every day, begging until evening, and then dozens of people would help him carry the food back in a procession. Although there were many monks and disciples, none felt deprived. Thus, sixteen years passed as if it were a single day. Miaoxi's disciples flourished, with half of them being received in the place of exile, which was due to the power of Dachan Ming (referring to Dachan).
The eulogy says: Dachan Zen Master Minggong, in the midst of complex and difficult circumstances, upheld the rites with a demeanor as stern and inviolable as ice and frost, serving as a model. Upon reading his life's words, it was like a divine sword being drawn from its sheath, cutting through iron as if it were mud. Examining his actions, he responded universally to both favorable and unfavorable circumstances, and miraculous events occurred repeatedly. For a time, people suspected that he was an incarnation of Maitreya (the future Buddha). How wondrous! The sutra says: 'For example, the mind-king jewel manifests all colors according to the mind. Because the minds of sentient beings are pure, they can see pure lands.' Truly believable!
Zen Master Yu of Mount Yuwang
The Zen Master's name was Duanyu (given name), a native of Kuaiji (place name, present-day Shaoxing, Zhejiang), and a descendant of King Qian of Wuyue (kingdom during the Five Dynasties period). At the age of fourteen, while chasing crows at the Dashan Temple within the territory, his gaze radiated outward, displaying an extraordinary demeanor. Whenever he heard words like 'lantern,' 'pillar,' 'Buddha hall,' or 'mountain gate,' he felt bewildered and did not understand. Later, while traveling on foot, he passed by Su Jingci Temple, where a monk struck a pillar and said, 'How can you not speak of Zen?' Duanyu had an awakening. He visited various renowned masters, all of whom considered him exceptionally outstanding. However, Duanyu always felt inadequate. Later, he met the Venerable Foguo Qin at Zhongfu. Venerable Qin would often wink at him, but Duanyu did not understand. One day, Venerable Qin asked, 'Who knows the treasury of the true Dharma eye (the essence of Buddhism), which is extinguished by the side of a blind donkey (a metaphor for being buried)? Is it extinguished or not extinguished now?' Duanyu replied, 'Venerable, you should keep your mouth shut (Venerable, it is best to be silent).' Venerable Qin said, 'This has not yet transcended ordinary sentiment.' Duanyu intended to speak, but Venerable Qin struck him. Duanyu instantly eliminated the stagnation in his mind, and from then on, his responses were exceptionally quick and sharp. Coincidentally, the court conferred upon Venerable Foguo Qin the title of Yuanwu (posthumous title) and appointed him to preside over Tianning Temple. Duanyu, with his talent for calligraphy and painting, served as the Dianjishi (official in charge of documents).
。價傾一時。初出住丹霞。眾盈千輩。每掛牌入室。罕有構機者。裕垂涕長嘆不已。眾俱憤發自新。及遷虎丘雙徑。成大器者數十人。嘗示眾曰。德山入門便棒。多向皮袋裡埋蹤。臨濟入門便喝。總是聲塵中出沒。若是英靈衲子。直須足下風生。超越古今涂轍。卓拄杖喝云。只者個何似生。若喚作棒喝。瞌睡未醒。不喚作棒喝。未識德山臨濟。畢竟如何。復卓拄杖喝云。總不得動著。又曰。動則影現。覺則冰生。直饒不動不覺。猶是秦時𨍏轢鉆。到者里。便須千差密照。萬戶俱開。毫端撥轉機輪。命脈不沉毒海。有時覺如湛水。有時動若星飛。有時動覺俱忘。有時照用自在。且道正恁么時。是動是覺。是照是用。還有區分得出么。鐵牛橫古路。觸著骨毛寒。又曰。行時絕行跡。說時無說蹤。行說若到。則朵生招箭。行說未到。則神鋒劃斷。就使說無滲漏。行不迷方。猶滯殼漏在。若是大鵬金翅。奮迅百千由旬。十影神駒。馳驟四方八極。不取次啖啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。又曰。盡大地是沙門眼。遍十方是自己光。為甚東弗于逮打鼓。西瞿耶尼不聞。南閻浮提點燈。北郁單越暗坐。直饒向個里。道得十全。猶是光影活計。摵拂子云。百雜碎了也。作么生是出身一路。擲拂云參。
【現代漢語翻譯】 價傾一時（他的名聲一時傾動四方）。初出住丹霞（最初住在丹霞山）。眾盈千輩（門下弟子眾多，達到千人）。每掛牌入室（每次掛牌開堂入室），罕有構機者（很少有人能真正理解他的禪機）。裕垂涕長嘆不已（裕禪師為此流淚長嘆）。眾俱憤發自新（眾弟子都因此感到慚愧，發奮圖強）。及遷虎丘雙徑（後來遷到虎丘雙徑寺），成大器者數十人（成就大器的弟子有數十人）。 嘗示眾曰（他曾經對大眾開示說）：『德山入門便棒（德山禪師的入門方式是當頭一棒），多向皮袋裡埋蹤（很多人只是在形式上模仿，實際上並沒有真正領悟）。臨濟入門便喝（臨濟禪師的入門方式是當頭一喝），總是聲塵中出沒（很多人只是在聲音和形式上打轉）。若是英靈衲子（如果是真正有靈性的修行人），直須足下風生（就應該腳下生風），超越古今涂轍（超越古今的窠臼）。』 卓拄杖喝云（他拄著枴杖，大喝一聲說）：『只者個何似生（這個當下是什麼）？若喚作棒喝（如果認為是棒喝），瞌睡未醒（那是還沒有醒悟）。不喚作棒喝（如果不認為是棒喝），未識德山臨濟（那是不認識德山和臨濟）。畢竟如何（到底應該怎樣）？』復卓拄杖喝云（再次拄著枴杖，大喝一聲說）：『總不得動著（總而言之，不要執著于任何事物）！』 又曰（他又說）：『動則影現（有所行動就會產生幻影），覺則冰生（有所覺悟就會產生執著）。直饒不動不覺（即使做到不動不覺），猶是秦時𨍏轢鉆（仍然像秦朝的𨍏轢鉆一樣，沒有實際用處）。到者里（到了這個境界），便須千差密照（就必須在千差萬別的事物中細緻地觀察），萬戶俱開（打開所有的門戶）。毫端撥轉機輪（在細微之處撥動命運的輪盤），命脈不沉毒海（生命就不會沉溺在苦海之中）。』 有時覺如湛水（有時覺悟就像平靜的水面），有時動若星飛（有時行動就像流星飛逝），有時動覺俱忘（有時動和覺都忘記），有時照用自在（有時觀照和運用都自在無礙）。且道正恁么時（那麼，正在這個時候），是動是覺（是動還是覺），是照是用（是觀照還是運用），還有區分得出么（還能區分得出來嗎）？鐵牛橫古路（鐵牛橫臥在古老的道路上），觸著骨毛寒（碰到它就會感到寒冷）。 又曰（他又說）：『行時絕行跡（行走時要斷絕行走的痕跡），說時無說蹤（說話時要沒有說話的軌跡）。行說若到（如果執著於行走和說話），則朵生招箭（就會像箭靶一樣招來禍患）。行說未到（如果還沒有達到行走和說話的境界），則神鋒劃斷（就會被鋒利的神劍斬斷）。就使說無滲漏（即使說話沒有漏洞），行不迷方（行走不迷失方向），猶滯殼漏在（仍然滯留在外殼之中）。』 若是大鵬金翅（如果是大鵬金翅鳥），奮迅百千由旬（就能奮力飛翔百千由旬）。十影神駒（如果是十影神駒），馳驟四方八極（就能奔馳在四面八方）。不取次啖啄（不隨便啄食），不隨處埋身（不隨便藏身）。且總不依倚（而且總是不依賴任何事物），還有履踐分也無（還有踐踏的痕跡嗎）？剎剎塵塵是要津（每個剎那，每粒微塵都是重要的關口）。 又曰（他又說）：『盡大地是沙門眼（整個大地都是修行人的眼睛），遍十方是自己光（遍佈十方的是自己的光明）。為甚東弗于逮（Purvavideha，東勝身洲）打鼓，西瞿耶尼（Aparagodaniya，西牛賀洲）不聞（為什麼聽不見）？南閻浮提（Jambudvipa，南贍部洲）點燈，北郁單越（Uttarakuru，北俱盧洲）暗坐（為什麼黑暗一片）？直饒向個里（即使在這個境界里），道得十全（說得十全十美），猶是光影活計（仍然是光影中的活動）。』 摵拂子云（他用拂塵一拂，說）：『百雜碎了也（全都粉碎了）！作么生是出身一路（怎樣才是出離生死輪迴的道路）？』擲拂云參（扔下拂塵，說：『去參悟吧！』）
【English Translation】 His reputation was unparalleled for a time. Initially, he resided at Danxia Mountain. His following grew to thousands. Each time he held a formal teaching session, few could grasp his Zen insights. Master Yu would weep and sigh deeply. The disciples, feeling ashamed, resolved to reform themselves. Later, when he moved to Shuangjing Temple on Tiger Hill, several dozen became great vessels. He once instructed the assembly, saying: 'Deshan (Deshan Xuanjian) enters the gate with a staff, but many merely bury their tracks in the leather bag (imitating the form without understanding the essence). Linji (Linji Yixuan) enters the gate with a shout, but they always emerge and disappear in the realm of sound and dust. If they are truly enlightened monks, they must have wind beneath their feet, transcending the worn paths of the past and present.' He struck his staff and shouted, 'What is this very moment like? If you call it a staff and shout, you are still asleep. If you don't call it a staff and shout, you don't know Deshan and Linji. What is it ultimately?' Again, he struck his staff and shouted, 'You must not cling to anything!' He also said, 'When there is movement, shadows appear. When there is awareness, ice forms. Even if there is neither movement nor awareness, it is still like the Qin Dynasty's 𨍏轢 drill (an ancient tool), useless. Reaching this point, one must illuminate the myriad differences with subtle awareness, opening all doors. Turning the wheel of fortune at the tip of a hair, the life force will not sink into the sea of poison.' Sometimes awareness is like still water, sometimes movement is like a shooting star, sometimes both movement and awareness are forgotten, sometimes illumination and function are freely at ease. Tell me, at just such a time, is it movement or awareness, is it illumination or function? Can you still distinguish them? An iron ox lies across the ancient road; touching it chills you to the bone. He also said, 'When walking, cut off the traces of walking; when speaking, leave no trace of speaking. If walking and speaking are clung to, then one becomes a target for arrows. If walking and speaking have not been attained, then one will be severed by a divine blade. Even if speech is without leakage and walking is without straying, one still remains trapped in the husk.' If one is a Garuda (a mythical bird), it soars swiftly for hundreds of thousands of yojanas (a unit of distance). If one is a divine steed with ten shadows, it gallops across the four directions and eight extremes. It does not peck and eat carelessly, nor does it bury itself anywhere. Moreover, it does not rely on anything at all. Are there still traces of its passage? Each moment, each mote of dust is a vital gateway. He also said, 'The entire earth is the eye of a Shramana (a wandering ascetic), and one's own light pervades the ten directions. Why is it that when Purvavideha (Eastern Continent) beats the drum, Aparagodaniya (Western Continent) does not hear it? When Jambudvipa (Southern Continent) lights the lamp, Uttarakuru (Northern Continent) sits in darkness? Even if one speaks perfectly in this realm, it is still a matter of shadows and reflections.' He flicked his whisk and said, 'All is shattered! What is the path of liberation?' He threw down his whisk and said, 'Go and investigate!'
紹興庚午十月。示微疾。尤示眾諄切異往時。眾多涕下。門人法全請垂遺訓。裕振色曰。盡此心意。以道相資。語訖而逝。茶毗。目睛齒舌不壞。其地發光終夕。得舍利者無計。逾月不絕。弟子分塔于鄮峰西華兩處。有黃冠羅肇常。頻經問道于裕。適遠歸。獨無所獲。慕念誠切。方與客食咀嚼間。若有物吐哺。則舍利大如菽。色如琥珀。遂再拜于茶毗所。聞香奩有聲。函開所獲如前。而差紅潤。裕凡十歷名剎。賜號佛智禪師。終於育王。謚曰大悟。
道場全禪師
法全禪師者。姑蘇人也。姓陳氏。號無庵。早歲父攜見東齋川和尚。川熟視曰。若能從我乎。全欣然膝地請名。其父奇之。遂舍斷髮。及遊方。所至正大。人不易就。依佛智于虎丘。每入室。智以狗子無佛性話問之。全結舌。但見棒如雨。喝如雷。益迷悶。不知所以。頻背眾求示。佛智叱之。一日聞僧舉五祖頌云。趙州露刃劍。忽驚汗下。趨呈智曰。鼓吹轟轟袒半肩。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天。智乃肯之。然全所抱慎重。人莫知者。及佛智補靈隱。以全首眾。林下知名。或以大剎請全主持。不應。每蹙額嘆曰。古斷臂以求安心。今賣身以要續祀。吾道殆哉。明矣。久之佛智以年邁。歸西華舊隱。全始說法安吉道場。乃拈
【現代漢語翻譯】 現代漢語譯本： 紹興庚午年十月，佛智禪師略微示現疾病，比往常更加諄諄教誨眾人，眾人感動得流下眼淚。弟子法全請求留下遺訓，裕振作精神說：『盡我此心意，以佛道互相幫助。』說完就去世了。火化后，眼睛、牙齒和舌頭都沒有損壞，火化的地方整夜發光。得到舍利（śarīra，佛教聖物，高僧火化後遺留的結晶體）的人數不清，一個月后還有人來。弟子們在鄮峰和西華兩處建塔供奉舍利。有個道士羅肇常，多次向裕請教佛法，恰好遠行歸來，什麼也沒得到。他非常思念，誠心懇切，正在和客人吃飯咀嚼時，好像有什麼東西從口中吐出，竟然是一顆像豆子一樣大，顏色像琥珀一樣的舍利。於是他再次在火化的地方拜謝，聽到香爐里有聲音，打開一看，得到的舍利和之前一樣，只是顏色更加紅潤。裕一生中曾在十個著名寺廟擔任住持，被賜號佛智禪師，在育王寺圓寂，謚號大悟。
道場全禪師
法全禪師，是姑蘇（Gū Sū，今江蘇蘇州）人，姓陳，法號無庵。小時候父親帶他去見東齋川和尚，川和尚仔細看了看他說：『你願意跟隨我嗎？』法全高興地跪下請求賜名。他的父親覺得很奇怪，於是讓他出家。等到他遊歷四方，所到之處都非常正直，一般人不容易接近。他依止佛智禪師在虎丘（Hǔ Qiū，山名，在今江蘇蘇州）修行，每次進入禪房，佛智禪師都用『狗子無佛性』的話來問他，法全總是結結巴巴說不出話。只見棍棒像雨點一樣落下，呵斥聲像雷鳴一樣響亮，他更加迷惑，不知道為什麼。他多次揹著眾人請求佛智禪師開示，佛智禪師呵斥他。有一天，他聽到僧人唸誦五祖的偈語說：『趙州露刃劍』，忽然驚出一身冷汗，跑去告訴佛智禪師說：『鼓吹轟轟袒半肩，龍樓香噴益州船。有時赤腳弄明月，踏破五湖波底天。』佛智禪師這才認可了他。然而法全所抱持的非常謹慎，沒有人知道。等到佛智禪師去靈隱寺（Líng yǐn sì，寺廟名，在今浙江杭州）擔任住持，讓法全擔任首座，林下的人都知道他的名聲。有人用大寺廟請法全禪師去主持，他都沒有答應。他常常皺著眉頭嘆息說：『古人斷臂來求安心，現在的人賣身來求續香火，我們的佛道恐怕要衰敗了，很明顯啊。』過了很久，佛智禪師因為年老，回到西華舊居，法全禪師才開始在安吉道場說法。於是拈...
【English Translation】 English version: In the tenth month of the Gengwu year during the Shaoxing era, Chan Master Fozhi showed a slight illness and instructed the assembly with more earnestness than usual, causing many to shed tears. His disciple Faquan requested him to leave behind final instructions. Yu rallied himself and said, 'Exhaust this mind and assist each other with the Dao.' After speaking, he passed away. After cremation, his eyes, teeth, and tongue remained intact, and the site of the cremation emitted light throughout the night. The number of those who obtained śarīra (Buddhist relics, crystalline remains of eminent monks after cremation) was countless, and people continued to come for over a month. The disciples built pagodas at Mount Mao and Xihua to enshrine the śarīra. There was a Taoist priest named Luo Zhaochang who had frequently sought guidance from Yu but happened to be away on a long journey and obtained nothing. Filled with longing and sincerity, while eating and chewing with a guest, it was as if something was spat out from his mouth—a śarīra as large as a bean, the color of amber. He then prostrated himself again at the cremation site and heard a sound from the incense box. Upon opening it, he found the same as before, but slightly more red and lustrous. Yu served as abbot in ten famous monasteries throughout his life and was granted the title Chan Master Fozhi. He passed away at Yuwang Temple and was posthumously named Dawu.
Chan Master Quan of Daocheng
Chan Master Faquan was a native of Gusu (present-day Suzhou, Jiangsu province), with the surname Chen and the Dharma name Wu'an. At a young age, his father took him to see the monk Dongzhai Chuan. Chuan looked at him carefully and said, 'Are you willing to follow me?' Faquan happily knelt down and requested a name. His father found it strange, so he allowed him to leave home. When he traveled, he was upright wherever he went, and people did not easily approach him. He relied on Chan Master Fozhi at Tiger Hill (Mount Huqiu, located in present-day Suzhou, Jiangsu province). Each time he entered the room, Fozhi would ask him about the 'dog's lack of Buddha-nature,' and Faquan would stammer and be unable to speak. He only saw the staff falling like rain and heard shouts like thunder, making him even more confused and unsure of what to do. He repeatedly sought instruction from Fozhi in private, but Fozhi scolded him. One day, he heard a monk reciting the verse of the Fifth Patriarch, 'Zhaozhou's naked sword,' and suddenly broke out in a cold sweat. He rushed to present it to Fozhi, saying, 'The trumpets blare, half a shoulder is bared, the dragon tower exudes the fragrance of Yizhou boats. Sometimes barefoot, playing with the bright moon, trampling the sky beneath the waves of the Five Lakes.' Only then did Fozhi acknowledge him. However, Faquan held himself with great caution, and no one knew. When Fozhi went to Lingyin Temple (a temple in present-day Hangzhou, Zhejiang province) to serve as abbot, he appointed Faquan as the head seat, and people in the monastic community knew of his reputation. Some invited Faquan to preside over large monasteries, but he did not accept. He often frowned and sighed, saying, 'The ancients cut off their arms to seek peace of mind, but now people sell themselves to seek the continuation of incense offerings. Our Buddhist path is probably declining, it is obvious.' After a long time, Fozhi returned to his old hermitage in Xihua due to old age, and Faquan began to preach at Daocheng in Anji. Then he picked up...
拄杖云。汝諸人個個頂天立地。肩橫楖栗。到處行腳。勘驗諸方。更來者里覓個甚麼。才輕輕拶著。便道天臺普請。南嶽遊山。我且問汝。還曾收得大食國寶刀么。切忌口銜羊角。又曰。欲得現前。莫存順逆。以杖橫案云。三祖大師變作馬面夜叉。遊遍四大部洲。卻來山僧手裡呈身。元來只是一條黑漆拄杖。還見么。直饒見得。入地獄如箭射。乾道己丑秋。有疾醫至。全乃讓之曰。為一幻軀。求良醫。覓隹穴。是可忍乎。竟爾告寂。眾泣求偈語。全大書無無二字。棄筆而化。火浴設利五色。塔于金斗峰。初全居靈隱首座時。有權道者。久參無證。請益於全。全以無住本。建一切法徴之。權有省。乃私笑曰。暗裡穿針。耳中出氣。遂定師資焉。
華藏權禪師
禪師名有權。臨安祁氏子也。號伊庵。雖機契無庵全首座。而權益自砥礪。常兀坐如木石。因過堂忘展缽。鄰僧以手觸之。有偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆花影里弄明月。引得盲龜上釣船。佛智大稱賞之。乃召權問曰。心包大虛。量廓沙界時如何。權對曰。大海不宿死屍。智拊其座曰。此子他日當據此。訶佛罵祖去在。於是諸山請權出世。不就。以竿木隨身。遊戲湖江。來往應庵妙喜之庭。會全公歿。華藏虛席。物色求權。權仍卻之。或
【現代漢語翻譯】 現代漢語譯本 拄杖說：『你們這些人個個頂天立地，肩上扛著楖栗木杖，到處遊方行腳，勘驗各處禪師。還來這裡尋找什麼？才輕輕一碰，便說是天臺寺在普請（指寺院集體勞作），南嶽山在遊山。我且問你們，可曾收得大食國的寶刀么？』切記不要口銜羊角（比喻言語乖戾）。 又說：『想要當下現前，就不要執著于順境或逆境。』用拄杖橫放在案上說：『三祖大師變成馬面夜叉，遊遍四大部洲，卻來山僧我這裡現身。原來只是一條黑漆拄杖。還看見了嗎？』即使看見了，入地獄也像箭一樣快。 乾道己丑年秋天，生病了，醫生來了。無庵全禪師推辭說：『爲了一個虛幻的身體，尋求良醫，尋找好的墓地，這能忍受嗎？』最終圓寂。眾人哭著請求遺偈。無庵全禪師大書『無無』二字，丟下筆而逝。火化後有五色舍利，建塔于金斗峰。 當初無庵全禪師在靈隱寺當首座時，有個權道者，長期參禪沒有開悟，向無庵全禪師請教。無庵全禪師用『無住為本，建立一切法』來啓發他。權道者有所領悟，於是私下笑著說：『暗裡穿針，耳中出氣。』於是確定了師徒關係。
華藏權禪師 禪師名有權（法號），臨安祁氏之子。號伊庵（別號）。雖然機緣與無庵全首座相契合，但更加自我砥礪。常常端坐如木石。一次過堂吃飯時忘記展開缽，鄰座僧人便用手觸碰他。他作偈說：『黑漆崑崙把釣竿，古帆高掛下驚湍。蘆花影里弄明月，引得盲龜上釣船。』佛智禪師非常讚賞他，於是召見有權禪師問道：『當心包容整個宇宙，度量涵蓋所有世界時，該如何？』有權禪師回答說：『大海不容留死屍。』佛智禪師拍著他的座位說：『這孩子將來會坐在這裡，呵斥佛，謾罵祖師。』於是各處寺院請有權禪師出世住持，他不答應。帶著竿木隨身，遊戲于湖光山色之間，來往于應庵妙喜的庭院。等到無庵全禪師圓寂，華藏寺住持的位置空缺，四處尋找有權禪師，有權禪師仍然拒絕。
【English Translation】 English version The staff said: 'You people, each and every one of you, stands upright between heaven and earth, carrying a zhili (a type of wooden staff) on your shoulders, traveling and practicing everywhere, examining all the teachers. What are you still looking for here? Just a slight touch, and you say it's a puqing (collective labor) at Tiantai Temple, or a mountain excursion at Nanyue. Let me ask you, have you ever obtained the precious sword of the Dashiguo (Arabia)?' Remember not to hold a goat horn in your mouth (a metaphor for speaking perversely). He also said: 'If you want to realize the present moment, do not cling to favorable or unfavorable circumstances.' He placed the staff horizontally on the table and said: 'The Third Patriarch transformed into a horse-faced yasha (a type of demon), traveled all over the four major continents, but came to this mountain monk to reveal himself. Originally, it's just a black lacquer staff. Do you see it?' Even if you see it, entering hell is as fast as an arrow. In the autumn of the Qiandao Jichou year, he fell ill, and a doctor came. Wu'an Quan Chan Master declined, saying: 'For an illusory body, seeking a good doctor and finding a good burial place, how can this be tolerated?' He eventually passed away. The assembly wept and requested a final verse. Wu'an Quan Chan Master wrote the two characters 'no no' in large characters, dropped the brush, and passed away. After cremation, there were five-colored sheli (relics), and a pagoda was built at Jindou Peak. Initially, when Wu'an Quan Chan Master was the head seat at Lingyin Temple, there was a Quan Daoist, who had practiced Chan for a long time without enlightenment, and asked Wu'an Quan Chan Master for guidance. Wu'an Quan Chan Master used 'non-abiding as the foundation, establishing all dharmas' to enlighten him. The Quan Daoist had some understanding, and then secretly smiled and said: 'Threading a needle in the dark, exhaling air from the ear.' Thus, the teacher-student relationship was established.
Huazang Quan Chan Master The Chan Master's name was Youquan (Dharma name), son of the Qi family of Lin'an. His title was Yian (another name). Although his affinity matched that of Head Seat Wu'an Quan, he further steeled himself. He often sat upright like wood or stone. Once, during the meal ceremony, he forgot to unfold his bowl, and the neighboring monk touched him with his hand. He composed a verse saying: 'The black lacquer Kunlun (mountain) holds a fishing rod, the ancient sail hangs high, descending the rapid currents. In the shadow of the reed flowers, playing with the bright moon, attracting the blind turtle to the fishing boat.' Chan Master Fozhi greatly praised him, and then summoned Chan Master Youquan and asked: 'When the mind encompasses the entire universe, and the measure covers all the worlds, what is it like?' Chan Master Youquan replied: 'The great sea does not harbor corpses.' Chan Master Fozhi patted his seat and said: 'This child will sit here one day, scolding the Buddha and cursing the Patriarchs.' Thereupon, various temples invited Chan Master Youquan to take the abbot's seat, but he did not agree. Carrying a staff with him, he played among the lakes and mountains, coming and going to the courtyard of Ying'an Miaoxi. When Wu'an Quan Chan Master passed away, the position of abbot of Huazang Temple was vacant, and they searched everywhere for Chan Master Youquan, but Chan Master Youquan still refused.
曰。無庵老人法道寧不在公乎。公今拘小節。樂林泉。即潔如巢由。信如尾己。何足貴也。權感起就之。次遷萬年。諸剎常隨萬指。肅如公府。日與眾均其勞逸。或曰。住持安坐演法。何自苦耶。權曰。法末憍慢。未得謂得。借位自恣。身帥之且不從。敢自逸乎。淳熙庚子秋。示寂。茶毗。齒舌不壞。舍利無數。塔于橫山。又分諸不壞塔萬年山寺。權為人剩剛毅。法不容私。有貴人入寺施財。衣冠不整。權終不受。又僧充化主。歸納厚疏。頗有矜色。權叱還之。故門下不易出入。俱以氣節自化。權暮年法令森嚴益甚。有語曰。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成獅子吼。栴檀林任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。
贊曰。佛智三代。以穩實起家。當時禪風為之一轉。觀其前後垂跡。如蟲書鳥篆。體勢雖殊。諦理則一。使非亞聖大人。曷克臻此。矧止啼饒黃葉之方。而濟譏絕懸沙之秘哉。
南宋元明僧寶傳卷三 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷四
道場辨禪師
禪師諱明辨。吉安州俞氏之子。說法于郡之道場山。以正堂自號。據令端方。毫不茍貸。每緇素入山請法。必令先具香設拜佛眼遠和
【現代漢語翻譯】 現代漢語譯本：
有人說：『無庵老人法道寧（Wu'an Laoren Fadaoning）的佛法難道不在您這裡嗎？您現在拘泥於小節，安於林泉，即使像巢父（Chao Fu）、許由（Xu You）那樣清高，像尾生（Wei Sheng）、己離（Ji Li）那樣守信，又有什麼值得稱道的呢？』權禪師（Quan Chanshi）因應機緣而就任住持，之後遷往萬年寺（Wannian Si），各寺院常常跟隨眾多僧人，莊嚴肅穆如同官府。他每天與大眾一同分擔勞作，有人說：『住持應該安坐演法，為何要如此自討苦吃呢？』權禪師說：『末法時代，僧人容易驕慢，未得道卻自以為得道，憑藉住持之位放縱自己。如果我以身作則尚且不能使他們聽從，又怎敢自己安逸呢？』淳熙庚子年秋天，權禪師圓寂，火化后，牙齒和舌頭沒有損壞，舍利無數，建塔于橫山（Hengshan），又將一部分不壞之物建塔于萬年山寺（Wannian Shan Si）。權禪師為人剛毅正直，執法不徇私情。有貴人衣冠不整地進入寺廟捐獻錢財，權禪師始終不接受。又有僧人充當化緣的負責人，回來時神色頗為自得，權禪師斥責並讓他退回。因此，門下弟子不容易隨意出入，都以氣節來約束自己。權禪師晚年法令更加森嚴，有人說：『今天紮緊了布袋口，聰明的僧人不要亂走。心念止息之處才能解脫翻身，打個噴嚏也如同獅子吼。栴檀林（Zhan Tan Lin，比喻佛法）任你馳騁，眉毛豎起在頭頂上生長。剜肉補瘡，暴露家醜。』 讚語說：佛智（Fozhi）三代，以穩健務實起家，當時的禪風為之一變。觀察他前後的行跡，如同蟲書鳥篆（chong shu niao zhuan，古代文字），形式雖然不同，但真理卻是一致的。如果不是亞聖大人，怎麼能達到這種境界？更何況僅僅是止啼的黃葉之方，而能救濟譏諷絕望的懸沙之秘呢？ 南宋元明僧寶傳卷三 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳 南宋元明禪林僧寶傳卷四 道場辨禪師 禪師名諱明辨（Mingbian），是吉安州俞氏的兒子，在郡里的道場山（Daochang Shan）說法，以正堂（Zhengtang）自號，行為端正，毫不茍且。每當僧人和俗人入山請法，必定讓他們先準備好香火，拜佛眼遠和（Foyan Yuanhe）。
【English Translation】 English version:
Someone said: 'Is the Dharma of Old Man Wu'an Fadaoning (Wu'an Laoren Fadaoning, a respected monk) not with you? You are now拘泥於小節 (juni yu xiaojie, fixated on trivial matters), content with forests and springs. Even if you are as pure as Chao Fu (Chao Fu, a hermit) and Xu You (Xu You, a hermit), as trustworthy as Wei Sheng (Wei Sheng, a man who died waiting for his lover) and Ji Li (Ji Li, a trustworthy person), what is there to praise?' Chan Master Quan (Quan Chanshi) took office as abbot in response to circumstances, and later moved to Wannian Temple (Wannian Si). The various temples often followed with many monks, solemn and respectful like a government office. He shared labor with the masses every day. Someone said: 'The abbot should sit peacefully and expound the Dharma, why bother yourself so much?' Chan Master Quan said: 'In the Dharma-ending Age, monks are prone to arrogance, claiming to have attained enlightenment when they have not. They take advantage of their position to indulge themselves. If I lead by example and they still don't listen, how dare I be at ease?' In the autumn of the Gengzi year of the Chunxi era, Chan Master Quan passed away. After cremation, his teeth and tongue were not damaged, and there were countless sharira. A pagoda was built at Hengshan (Hengshan, a mountain), and some of the indestructible remains were also enshrined in a pagoda at Wannian Shan Temple (Wannian Shan Si). Chan Master Quan was upright and resolute, and did not allow personal feelings to interfere with the Dharma. When a nobleman entered the temple to donate money with improper attire, Chan Master Quan refused to accept it. Also, when a monk returned from soliciting donations with a proud expression, Chan Master Quan scolded him and made him return the donations. Therefore, it was not easy for disciples to enter and leave his gate, and they all disciplined themselves with integrity. In his later years, Chan Master Quan's rules became even stricter. Someone said: 'Today, the mouth of the cloth bag is tightly tied, clever monks should not wander around. Where the mind ceases, one can be liberated and turn around. Even a sneeze becomes a lion's roar. The sandalwood forest (Zhan Tan Lin, metaphor for the Buddha's teachings) is yours to roam. Raise your eyebrows and grow them on top of your head. Cutting flesh to heal sores exposes family scandals.' The eulogy says: The wisdom of Buddha (Fozhi) for three generations started with stability and practicality, and the Chan style of the time changed as a result. Observing his traces before and after, they are like insect-written scripts and bird seals (chong shu niao zhuan, ancient scripts), the forms are different, but the truth is the same. If it were not for a near-sage, how could he have reached this realm? Moreover, it is more than just the yellow leaves to stop crying, but also the secret of rescuing the suspended sand of ridicule and despair. The Biography of Monks in the Chan Forest of the Southern Song and Yuan Dynasties, Volume 3 卍 New Continued Collection, Volume 79, No. 1562, The Biography of Monks in the Chan Forest of the Southern Song and Yuan Dynasties The Biography of Monks in the Chan Forest of the Southern Song and Yuan Dynasties, Volume 4 Chan Master Bian of Daochang The Chan Master's name was Mingbian (Mingbian), the son of the Yu family of Jianzhou. He preached at Daochang Mountain (Daochang Shan) in the prefecture, and called himself Zhengtang (Zhengtang). He was upright and did not allow any carelessness. Whenever monks and laypeople entered the mountain to request the Dharma, he would always have them prepare incense and offerings to worship Buddha Eye Yuanhe (Foyan Yuanhe).
尚。然後受謁。謁者悚然。有問。語默涉離微。如何通不犯。辨曰。橫身三界外。獨脫萬機。前曰。只如風穴道。長憶江南三月里。鷓鴣啼處百花香。又作么生。辨曰。說者個不唧𠺕漢作么。曰。嫩竹搖金風細細。百花鋪地日遲遲。曰。你向甚麼處見風穴。僧曰。耳里眼裡絕蕭灑。曰。料掉沒交涉。又問。如何是佛。辨曰。無柴燒猛火。如何是法。曰。貧做富裝褁如何是。僧曰。賣扇老婆手遮日。如何是一喝如金剛王寶劍。曰。古墓毒蛇頭帶角。如何是一喝如踞地獅子。曰。虛空笑點頭。如何是一喝如探竿影草。曰。石人拍手笑呵呵。如何是一喝不作一喝用。曰。布袋里豬頭。如何是向上事。曰。鋸解秤錘。如何是和尚栗棘蓬。曰。不答此話。曰。為甚麼不答。辨大笑曰。吞不進。吐不出。辨機要精悍。每經旬掩室。即近侍罕得見進。然其章訓痛絕。名根不把玩不暴用。故及門皆三二十載。韜神晦穎。諸方有盛名者。率聞而欽畏之。暮年上堂云。猛虎口邊拾得。毒蛇頭上安排。更不釘樁搖櫓。回頭別有生涯。婆子被我勘破了。大悲院裡有村齋。又上堂。以杖左卓云。三十二相無此相。右卓云。八十種好無此好。僧繇一筆。畫成志公。露出草稿。又卓杖顧眾曰。莫懊惱。直下承當休更討。下座。歸方丈。跏趺而化。火后
得舍利。塔于仙人山。雪堂。見辨達磨贊乃嘆曰。當今滿目珠璣。慰我白首。獨有此耳。其詞曰。升元閣前懡㦬。洛陽峰畔乖張。皮髓傳成話𣠽。只履無處埋藏。不是一番寒徹骨。怎得梅花撲鼻香。
贊曰。辨公初至少林。覽立雪遺蹟。乃至隕涕。及出世。必指人知其得法源委。昧者往往以世諦失之。蓋擇乳在鵝王也。當時佛眼門下。作略逸群。獨于辨公。俱嗟不及。嗚呼熠熠赤幟。皎皎白眉。千秋節合。其揆一也。
烏巨雪堂行禪師
禪師名道行。號雪堂。處州人也。其父葉公常游禪社。自稱見獨居士。以積厚流光而生行。行生而岐嶷。壯克節儉絕笑。俚愛博施。葉公嘗謂行曰。中無主不立。外不正不行。此語宜終身踐之。聖賢事業備矣。行茂年不樂。與諸子伍。乃依普照英禪師得度。英有鑑裁。舂汲樵㸑。必使行董之。行乘間參請不倦。無所得辭。英參佛眼。因與高庵竹庵。同得究竟法。方是時。佛果佛鑒人滿大江南北。而佛眼下諸賢。多馳化于浙水東西。是以東山法道大闡於三佛。高庵初在龍門時。骨鯁寡交獨喜。行盤桓不間。嘗嘆曰。稠人廣眾中。鄙者多。識者少。鄙者易習。識者難親。果能自奮于其間。如一敵萬。庸鄙之習。力盡真挺特。沒量漢也。行感佩其言。如雪峰之事巖頭。故終
其身未嘗不舉高庵之為人。行居薦福。謂眾曰。我佛眼老人。住龍門時。龍象滿席。尚自潸然太息。以為終愧老東山也。今山僧復愧老人倍倍耳。其流涕太息。可勝道哉。行雖寓名山。去就如流雲。聞妙喜之子博山本有賢操。遂達郡守吳公。以本住持薦福。行遷烏巨。為終焉計。及門者有且庵仁退庵休晦庵光輩。俱為懿範。行老且病。汪喬年王十朋來往問道。行答不厭頻。嘗謂十朋曰。金堤千里潰於蟻壤。白璧之美罹于瑕玷。況無上妙道。非特金堤白璧也。而貪慾非特蟻壤瑕玷也。要心之端謹。行之精進。守之堅確。修之完美。然後可以自利而利他也。又示喬年曰。識則識自本心。見則見自本性。識見本心本性。正是宗門大病。一日召喬年。囑以後事。沐浴更衣。跏趺而寂。阇維。齒舌不壞。五色舍利。煙所至處。人皆獲之。塔于西寺。
贊曰。濟下宗師。如鉅鹿鏖兵。萬夫辟易。壯矣。行公去臨濟。其世十三番。為名葩秋月。人人得而就之。經云。具足優婆夷。得菩薩無盡福得藏解脫門。能于小器中。隨諸眾生種種欲樂。出生種種美味珍奇。悉令充足。其行公之謂耶。
慈化普庵肅禪師
普庵禪師。名印肅。政和乙未冬。生於袁州宜春。余姓肅生。祥光燭天。蓮生道周。異香遠馥。襁褓中即善世
【現代漢語翻譯】 現代漢語譯本：他（行公）一直以高庵的為人為榜樣。住在薦福寺時，他告訴眾人說：『我的佛眼老人（佛眼清遠，禪宗大師），住在龍門寺時，座下龍象濟濟，還常常潸然淚下，認為自己最終愧對老東山（慧遠，東晉僧人）。現在我這個山僧更是比老人慚愧百倍啊！』他流淚嘆息的樣子，真是說也說不盡。行公雖然寄身於名山古寺，但他的行止去留就像流雲一樣飄忽不定。聽說妙喜（大慧宗杲，禪宗大師）的弟子博山本（博山元來，僧人）有賢能的操守，就告訴郡守吳公，推薦本為薦福寺的住持。行公於是遷往烏巨山，作為最終的歸宿。到他門下求學的人有且庵仁、退庵休、晦庵光等人，都是美好的典範。行公年老且生病時，汪喬年、王十朋來往於此向他問道，行公回答從不厭煩。他曾對王十朋說：『千里長的金堤，會因為螞蟻窩的土而崩潰；潔白的美玉，會因為小小的瑕疵而受損。更何況無上妙道，不僅僅是金堤白璧啊，而貪慾也不僅僅是蟻穴瑕疵啊。要心懷端正謹慎，行為精進，守持堅定，修持完美，然後才可以自利利人啊。』他又開示汪喬年說：『認識就要認識自己的本心，見解就要見解自己的本性。認識和見解本心本性，正是宗門的大病。』有一天，他召來喬年，囑託後事。沐浴更衣后，結跏趺坐而圓寂。火化后，牙齒和舌頭沒有燒壞，出現五色舍利，煙飄到的地方，人們都得到了舍利。舍利塔建在西寺。
讚語說：濟下宗師，就像鉅鹿之戰一樣，萬夫辟易，多麼壯觀啊！行公離開臨濟宗，到他這一世已經是第十三代了，就像名貴的秋月一樣，人人都想靠近他。經書上說：『具足優婆夷，得到菩薩無盡的福德寶藏解脫之門，能在小小的器皿中，隨著眾生種種的慾望和喜好，出生種種美味珍奇，全部讓他們滿足。』說的就是行公這樣的人吧。
慈化普庵肅禪師
普庵禪師，名印肅。政和乙未年冬天，出生于袁州宜春。余姓肅家生下他時，祥光照亮天空，蓮花長滿道路，奇異的香味飄得很遠。他在襁褓中就很有善心。
【English Translation】 English version: He (Xing Gong) always took Gao An as his role model. When residing at Jianfu Temple, he told the assembly, 'My old man Foyan (Foyan Qingyuan, a Zen master), when he lived at Longmen Temple, had a hall full of eminent disciples, yet he often shed tears and sighed, feeling that he ultimately fell short of Old Dongshan (Huiyuan, a monk of the Eastern Jin Dynasty). Now, this mountain monk is even a hundred times more ashamed than the old man!' His weeping and sighing were beyond description. Although Xing Gong resided in famous mountains and ancient temples, his comings and goings were as unpredictable as drifting clouds. Hearing that Miaoxi's (Dahui Zonggao, a Zen master) disciple Boshan Ben (Boshan Yuanlai, a monk) had virtuous conduct, he informed Prefect Wu and recommended Ben to be the abbot of Jianfu Temple. Xing Gong then moved to Wuju Mountain as his final abode. Those who came to him for instruction included Qie'an Ren, Tui'an Xiu, and Hui'an Guang, all of whom were excellent examples. When Xing Gong was old and ill, Wang Qiaonian and Wang Shipeng came to him for guidance, and Xing Gong never tired of answering. He once said to Wang Shipeng, 'A thousand-mile-long dike can collapse due to an anthill; a flawless jade can be marred by a tiny blemish. Moreover, the unsurpassed wonderful path is not just a dike or a jade, and greed is not just an anthill or a blemish. One must have a sincere and cautious mind, diligent practice, firm adherence, and perfect cultivation, and then one can benefit oneself and others.' He also instructed Wang Qiaonian, 'To recognize, one must recognize one's own original mind; to see, one must see one's own original nature. Recognizing and seeing the original mind and original nature is precisely the great sickness of the Zen school.' One day, he summoned Qiaonian and entrusted him with his affairs. After bathing and changing clothes, he sat in the lotus position and passed away peacefully. After cremation, his teeth and tongue remained intact, and five-colored relics appeared. Wherever the smoke reached, people obtained relics. A pagoda was built for the relics at the West Temple.
The eulogy says: 'A master who helps those below is like the battle of Julu, where ten thousand men retreated in fear. How magnificent! Xing Gong left the Linji school, and by his generation, it was the thirteenth. He was like a precious autumn moon, and everyone wanted to approach him. The sutra says, 'A fully endowed Upasika obtains the inexhaustible treasure of merit and the door to liberation of a Bodhisattva, and can, in a small vessel, according to the various desires and pleasures of all beings, produce various delicious and rare things, satisfying them all.' This is what Xing Gong was like.
Zen Master Cihua Pu'an Su
Zen Master Pu'an, named Yin Su. In the winter of the year Yiwei of the Zhenghe era, he was born in Yichun, Yuanzhou. When the Yu family Su gave birth to him, auspicious light illuminated the sky, lotuses grew all over the road, and a strange fragrance spread far and wide. He was benevolent even in his swaddling clothes.
言。夢異僧點其胸曰。汝他日當自省去在。即寤白母王氏。視胸有赤點。如含桃狀。王氏恍悟初徴。遂舍肅于壽隆寺。師事沙門賢公。賢嘗授以法華經。肅曰。諸佛玄旨。貴悟於心。數墨循行。何益乎道。賢大驚。以大器期之。遂遣行腳。侶戒修謁牧庵忠於溈山。度嶺。望叢谷中。有跨黃犢人。近之則忠公所跨者虎也。修擬避。肅下腰包。進前不審。忠微笑以手西指。令其前行。將及寺門回望。惟忠公䇿杖而來。失虎所在。二人具威儀。請益於忠。忠曰。何遲乎。望汝久矣。肅進曰。萬法歸一。一歸何處。忠以拂示之。肅有省。時年二十九矣。歸壽隆。袁州尹夢金甲人告曰。普庵大士。行道時至。言訖。天光五色。尹驚異。適劉長者亦感異徴。捐資鼎建大伽藍。袁尹俾物色于壽隆。請肅主之。號曰大慈化寺。肅既居慈化。楮衣糲食。脅不沾席。十有二年。一日誦華嚴論。至達本忘情知心體合。通身汗流。乃大聲示眾曰。我今親契華嚴法界矣。李公長者。於此大經之首。痛下一椎。擊碎三千大千世界。如湯消雪。不留毫髮。許於後進作得滯礙。普庵一見。不覺吞卻五千四十八卷。化成一氣。充塞虛空。方信釋迦老子出氣不得之句。然後破一微塵。出此華嚴大經。遍含法界。無理不收。無法不貫。便見摩耶夫人是我身。彌
【現代漢語翻譯】 說。夢中一位奇異的僧人點著他的胸口說：『你將來應當自己覺悟。』醒來后告訴母親王氏，王氏看他的胸口有一個紅點，像含桃的形狀。王氏恍然大悟，知道這是最初的徵兆。於是將肅送到壽隆寺，師從沙門賢公。賢公曾經教他《法華經》，肅說：『諸佛玄妙的旨意，貴在心中領悟。只是誦讀經文，依文解字，對修行有什麼益處呢？』賢公大為驚訝，認為他將來必成大器，於是讓他去遊方參學。他和戒修一起去溈山拜見牧庵忠（Muan Zhong）。翻過山嶺，望見叢林中有一個人騎著黃色的牛，走近一看，原來忠公騎的是老虎。戒修想要躲避，肅解下腰包，上前請教。忠公微笑著用手向西指，讓他向前走。將要到寺門時回頭望去，只見忠公拄著枴杖走來，老虎已經不見了。二人整理好儀容，向忠公請教。忠公說：『為什麼來得這麼晚？我等候你們很久了。』肅上前問道：『萬法歸一，一歸何處？』忠公用拂塵示意。肅有所領悟，當時他二十九歲。回到壽隆寺，袁州尹（Yuanzhou magistrate）夢見金甲人告訴他說：『普庵大士（Puan Dashi），行道的時候到了。』說完，天空出現五色光芒。袁州尹感到驚異。恰好劉長者（Liu Zhangzhe）也感應到奇異的徵兆，捐資興建大伽藍（Dajialan）。袁州尹派人到壽隆寺尋找，請肅來主持寺務，寺名叫做大慈化寺（Dacihua Temple）。肅居住在大慈化寺后，穿著粗布衣，吃著粗糧，睡覺時身體不沾蓆子，持續了十二年。有一天誦讀《華嚴論》，讀到『達本忘情知心體合』時，全身流汗，於是大聲對眾人說：『我現在親身契合華嚴法界了。』李公長者（Li Gong Zhangzhe），在這部大經的首卷，痛下猛擊，擊碎三千大千世界，像熱水消融雪一樣，不留一絲痕跡，允許後輩們有所滯礙。普庵（Puan）一見，不知不覺吞下了五千零四十八卷經文，化成一股氣，充滿虛空。這才相信釋迦老子（Sakyamuni）出氣不得的那句話。然後破開一粒微塵，顯現出這部《華嚴大經》，遍含法界，沒有道理不包含，沒有法則不貫穿。便看見摩耶夫人（Maya）就是我的身體，彌 勒（Mile）是我心。
【English Translation】 He said that in a dream, a strange monk pointed at his chest and said, 'You should awaken yourself in the future.' Upon waking, he told his mother, Wang Shi (Wang Shi), who saw a red spot on his chest, shaped like a cherry. Wang Shi suddenly realized that this was the initial sign. So, she sent Su to Shoulung Temple (Shoulung Temple) to study under the Shramana Xian Gong (Xian Gong). Xian Gong once taught him the Lotus Sutra, but Su said, 'The profound meaning of all Buddhas lies in understanding with the heart. Merely reciting the scriptures and following the words, what benefit is there to cultivation?' Xian Gong was greatly surprised and expected him to become a great vessel in the future, so he sent him to travel and study. Together with Jie Xiu (Jie Xiu), he went to Mount Wei (Mount Wei) to visit Mu'an Zhong (Muan Zhong). Crossing the mountain ridge, he saw a person riding a yellow calf in the thick forest. Approaching closer, he realized that Zhong Gong was riding a tiger. Jie Xiu wanted to avoid him, but Su took off his waist pack and stepped forward to inquire. Zhong Gong smiled and pointed west with his hand, telling him to go forward. As he was about to reach the temple gate, he looked back and saw only Zhong Gong walking with a staff, the tiger had disappeared. The two of them arranged their attire and asked Zhong Gong for instruction. Zhong Gong said, 'Why are you so late? I have been waiting for you for a long time.' Su stepped forward and asked, 'All dharmas return to one, where does the one return to?' Zhong Gong gestured with his whisk. Su had some understanding, at that time he was twenty-nine years old. Returning to Shoulung Temple, the magistrate of Yuanzhou (Yuanzhou magistrate) dreamed of a golden-armored man who told him, 'The great master Puan (Puan Dashi), the time for practicing the Way has arrived.' After speaking, five-colored lights appeared in the sky. The magistrate of Yuanzhou was amazed. Coincidentally, Liu Zhangzhe (Liu Zhangzhe) also sensed strange omens and donated funds to build a large Sangharama (Dajialan). The magistrate of Yuanzhou sent people to Shoulung Temple to find Su and invited him to preside over the temple affairs. The temple was named Dacihua Temple (Dacihua Temple). After Su resided in Dacihua Temple, he wore coarse clothes, ate coarse food, and did not touch the mat with his body when sleeping, for twelve years. One day, while reciting the Huayan Sutra, when he reached 'Attaining the root, forgetting emotions, knowing the mind and body unite,' sweat flowed all over his body, so he loudly announced to the crowd, 'I have now personally attained the Huayan Dharma Realm.' Li Gong Zhangzhe (Li Gong Zhangzhe), at the beginning of this great sutra, struck a heavy blow, shattering the three thousand great thousand worlds, like hot water melting snow, leaving no trace, allowing future generations to have obstacles. Puan (Puan), upon seeing it, unknowingly swallowed five thousand and forty-eight volumes of scriptures, transforming them into one breath, filling the void. Only then did he believe the saying that Sakyamuni (Sakyamuni) could not exhale. Then, breaking open a tiny dust particle, he revealed this Huayan Sutra, which encompasses the entire Dharma Realm, containing every principle and penetrating every law. Then he saw that Maya (Maya) is my body, and Mi Le (Mile) is my mind.
勒樓臺是我體。善財童子是甚茄子。文殊普賢是我同參。不動道場遍周法界。悲涕歡喜踴躍無量。大似死中得活。如夢忽醒。良久云。不可說不可說又不可說。即說偈曰。捏不成團擘不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。復謂心齋圓通二子曰。達本情忘知心體。合汝作么生會。二人各以頌呈。肅不諾。乃引聲長吟。以示之曰。先天先地。何名何樣。阿曼陀無物比況。觸目菩提。自是人不肯承當。且輪迴滯名著相。圓融法界無思無想。廬陵米不用商量。血脈才通。便知道擊木無聲。打虛空盡成金響。又曰。柏庭立雪一場敗缺。了無為當下休歇。百匝千圍但只者孤圓心月。不揩磨鎮常皎潔。無餘無欠。無聽無說。韶陽老只得一橛。十聖三賢聞舉著。魂消膽裂。惟普庵迥然寂滅。俄有異僧。名稱道存。冒雪而來。肅大喜。互相徴詰。棒喝交馳。心心密契。存合爪嘆曰。師再來人也。大興吾道。非師而誰。乃指雪書頌而別。於是肅大唱佛眼宗旨。蓋其師牧庵忠觀水磨。發明心要于佛眼拂下。后嘗以白木劍。迫死心禪師。死心引頸而笑。忠作舞而出。故馮濟川曰。佛眼磨頭悟法輪之常轉。死心室內容慧劍以相揮。忠出入江湖。人莫測之。宣和間。湘潭大旱。禱雨不應。忠躍入龍淵。呼曰。業畜當雨一尺。雨
【現代漢語翻譯】 現代漢語譯本 『勒樓臺』（Lóu tái）就是我的本體。善財童子（Shàn cái tóng zǐ，佛教人物）又算是什麼東西呢？文殊（Wén shū）和普賢（Pǔ xián，均為菩薩名）是我的同參道友。不動的道場遍佈整個法界。悲傷哭泣，歡喜雀躍，無法衡量。就像死後復生，如從夢中突然醒來。沉默良久，說：『不可說，不可說，又不可說。』隨即說了偈語：『捏也捏不成團，掰也掰不開。何必再去南嶽（Nán yuè）和天臺（Tiān tái）？六根門前沒有人使用，引得胡僧特地前來。』又對心齋（Xīn zhāi）和圓通（Yuán tōng）兩個弟子說：『通達根本，忘卻情識，知曉心體，合起來你們怎麼理解？』兩人各自呈上頌詞，肅（Sù）不認可。於是引吭高歌，以此來開示他們說：『先天先地，叫什麼名字，是什麼模樣？阿曼陀（Ā màn tuó）沒有什麼可以比擬。觸目所及皆是菩提，只是人們不肯承擔。而且還在輪迴中滯留于名相。圓融的法界無思無想。廬陵米（Lú líng mǐ）不用商量。血脈一旦貫通，便知道敲擊木頭沒有聲音，擊打虛空全部變成金響。』又說：『柏庭（Bǎi tíng）立雪，一場徹底的失敗。了無為，當下就該歇息。百匝千圍，只不過是這孤圓的心月。不用擦拭，永遠皎潔。無餘無欠，無聽無說。韶陽老（Sháo yáng lǎo）只得到了一部分。十聖三賢（Shí shèng sān xián）聽到這些，都嚇得魂飛膽裂。只有普庵（Pǔ ān）寂然無聲。』忽然有個奇異的僧人，名叫道存（Dào cún），冒雪而來，肅（Sù）非常高興，互相詰問，棒喝交加，心心相印。道存（Dào cún）合掌嘆道：『您是再來之人啊，大興我們的道統，不是您還能是誰呢？』於是指著雪書頌而告別。於是肅（Sù）大唱佛眼（Fó yǎn）的宗旨。大概是他的老師牧庵忠觀（Mù ān zhōng guān）用水磨，在佛眼（Fó yǎn）的拂塵下發明瞭心要。後來曾經用白木劍，逼迫死心禪師（Sǐ xīn chán shī）。死心（Sǐ xīn）引頸而笑，忠（Zhōng）作舞而出。所以馮濟川（Féng jì chuān）說：『佛眼（Fó yǎn）磨頭，悟到法輪的常轉。死心（Sǐ xīn）室內，容納慧劍以相揮。忠（Zhōng）出入江湖，人們無法測度他。宣和年間，湘潭（Xiāng tán）大旱，祈雨不應。忠（Zhōng）跳入龍淵（Lóng yuān），呼喊道：『業畜，應當下雨一尺。』雨就下了。
【English Translation】 English version 'Le Lou Tai' (Lóu tái, name of a place or concept) is my very essence. What is Shancai Tongzi (Shàn cái tóng zǐ, Sudhana, a figure in Buddhism)? Manjusri (Wén shū) and Samantabhadra (Pǔ xián, both Bodhisattvas) are my fellow practitioners. The immovable Bodhimanda pervades the entire Dharma Realm. Tears of sorrow, joy and elation are immeasurable, like being revived from death, like suddenly awakening from a dream. After a long silence, he said: 'Unspeakable, unspeakable, and again unspeakable.' Then he spoke a verse: 'Cannot be kneaded into a ball, cannot be broken apart. Why go to Nanyue (Nán yuè, a mountain) and Tiantai (Tiān tái, a mountain)? No one uses the six sense faculties, attracting a foreign monk to come here specifically.' He then said to his two disciples, Xinzhai (Xīn zhāi) and Yuantong (Yuán tōng): 'Having attained the root, forgetting emotions, knowing the essence of mind, how do you understand this together?' The two presented their verses, but Su (Sù) did not approve. So he sang loudly to enlighten them, saying: 'Prior to heaven and earth, what is its name, what is its form? Amanta (Ā màn tuó) has nothing to compare it to. Everything you see is Bodhi, but people are unwilling to accept it. Moreover, they are still stuck in the cycle of rebirth, clinging to names and forms. Luling rice (Lú líng mǐ) needs no discussion. Once the blood vessels are connected, you will know that striking wood makes no sound, and striking emptiness turns everything into golden echoes.' He also said: 'Standing in the snow at Boting (Bǎi tíng), a complete failure. Having realized non-action, one should rest immediately. Surrounded by hundreds and thousands, it is just this solitary round moon of the mind. No need to wipe it, it is always bright and pure. Nothing remaining, nothing lacking, no listening, no speaking. Old Shaoyang (Sháo yáng lǎo) only got a part of it. The Ten Saints and Three Sages (Shí shèng sān xián) are terrified when they hear this. Only Puan (Pǔ ān) is silent and still.' Suddenly, a strange monk named Daocun (Dào cún) came through the snow. Su (Sù) was very happy, and they questioned each other, exchanged blows and shouts, and their minds resonated. Daocun (Dào cún) put his palms together and exclaimed: 'You are a reborn person, greatly reviving our tradition. Who else could it be but you?' Then he pointed to the snow-written verse and bid farewell. Thereupon, Su (Sù) loudly proclaimed the doctrine of Foyan (Fó yǎn). It is said that his teacher, Mu'an Zhongguan (Mù ān zhōng guān), used a water mill to reveal the essence of mind under Foyan's (Fó yǎn) whisk. Later, he once used a white wooden sword to force Zen Master Sixin (Sǐ xīn chán shī). Sixin (Sǐ xīn) stretched his neck and laughed, and Zhong (Zhōng) danced and left. Therefore, Feng Jichuan (Féng jì chuān) said: 'Foyan (Fó yǎn) grinds the head, realizing the constant turning of the Dharma wheel. Sixin's (Sǐ xīn) room contains the sword of wisdom to wield. Zhong (Zhōng) goes in and out of the world, and people cannot fathom him. During the Xuanhe period, Xiangtan (Xiāng tán) suffered a severe drought, and prayers for rain were not answered. Zhong (Zhōng) jumped into Longyuan (Lóng yuān), shouting: 'Karmic beast, you should rain one foot.' And it rained.
隨至。時以佛僧目忠。肅既見忠后。亦以神異。利濟含靈。藏污耐垢。不知有己。演釋談章咒。旋天地。轉陰陽。世盛傳之。佈於弦譜。而弭災焉。至其異跡。不可勝紀。有問曰。師修何行業。而得此三昧。肅當空一畫云。會么。曰。不會。肅曰。止止不須說。歸宗賢禪師曰。慈化乃吾黨黃鐘也。惜哉時流獨傳其跡耳。肅道滿異邦。義學竊疑。其宗趣莫詳。肅憫而說偈曰。蒼天蒼天。悟無生法。談不說禪。開兩片皮。括地該天。如何是佛。十萬八千。一日書偈方丈西壁云。乍雨乍晴寶象明。東西南北亂云深。失珠無限人遭劫。幻應權機為汝清。乃結跏趺坐。令侍者鳴鐘眾集。瞑目而逝。時乾道己丑年。七月二十一也。
贊曰。荻葦之間。病鳥棲焉。六合之外。曲士藐焉。故肅公現三頭六臂。而傳持祖道。其心良苦矣。悠悠者獨以神通見推。則公之大慈悲願足乎否邪。
天竺[仁-二+幻]堂仁禪師
禪師名守仁。號[仁-二+幻]堂。洛陽人也。少持重。寬夷好學。初依東京奉先沙門。宣和間。試經于慶基殿得度。往來三藏譯經所。諦窮經論。每遊刃膠結之隊。恢有餘地。故互稱曰。酥酪仁焉。于宗門語句。則曰。按黑豆法也。何足為奇。然疑周金剛蜀之杰士。胡得䖃苴之甚耶。當是時。佛果勤公
【現代漢語翻譯】 現代漢語譯本： 隨後（佛僧目忠）也來到了。肅（指某人，下同）見到忠之後，也覺得他很神奇，能夠利益救濟眾生，容忍藏污納垢，心中沒有自己，能夠演說解釋佛經和咒語，旋轉天地，扭轉陰陽。世人廣為傳頌他，並將他的事蹟譜成樂曲，用來消除災禍。至於他奇異的事蹟，多得數不清。有人問：『師父您修習了什麼行業，才能得到這種三昧（Samadhi，佛教用語，指心專注一境而不散亂的狀態）？』肅當空畫了一畫，說：『會了嗎？』那人說：『不會。』肅說：『算了算了，不用說了。』歸宗賢禪師說：『慈化（指目忠）乃是我們禪宗的黃鐘大呂啊！可惜世人只傳頌他的事蹟罷了。』肅在異國圓寂，研究義學的僧人暗自懷疑，他的宗旨在哪裡，不得而知。肅憐憫他們，於是說了偈語：『蒼天蒼天，悟無生法，談不說禪，開兩片皮，括地該天。如何是佛？十萬八千。』一日，他在方丈西邊的墻壁上寫了偈語：『乍雨乍晴寶象明，東西南北亂云深，失珠無限人遭劫，幻應權機為汝清。』於是結跏趺坐，讓侍者敲鐘召集眾人，瞑目而逝。時間是乾道己丑年七月二十一日。 讚語說：『在荻葦叢中，生病的鳥兒棲息在那裡；在六合之外，見識短淺的人輕視一切。』所以肅公顯現三頭六臂，來傳承祖師的道統，他的用心良苦啊！世人只用神通來推崇他，那麼他的大慈悲願力足夠嗎？ 天竺[仁-二+幻]堂仁禪師 禪師名叫守仁，號[仁-二+幻]堂，是洛陽人。他從小就穩重，寬厚平和，喜歡學習。最初依止東京奉先寺的沙門。宣和年間，在慶基殿參加考試，通過後得到度牒。他經常往來於三藏譯經的場所，仔細研究經論。每當在複雜的辯論中，他總能遊刃有餘。所以人們互相稱他為『酥酪仁』。對於禪宗的語句，他說：『這是按黑豆的方法來處理，有什麼值得奇怪的呢？』然而，懷疑周金剛和蜀地的傑出人士，怎麼會如此輕視他呢？當時，佛果勤公（指禪師）……
【English Translation】 English version: Then (the Buddhist monk Mu Zhong) also arrived. After Su (referring to someone, the same below) saw Zhong, he also felt that he was very magical, able to benefit and save sentient beings, tolerate dirt and filth, have no self in his heart, and be able to speak and explain Buddhist scriptures and mantras, rotate the heavens and the earth, and reverse yin and yang. People widely praised him and composed his deeds into music to eliminate disasters. As for his strange deeds, there are too many to count. Someone asked: 'Master, what kind of practice have you cultivated to attain this Samadhi (Buddhist term, referring to the state of mind being focused on one object without distraction)?' Su drew a stroke in the air and said, 'Do you understand?' That person said, 'I don't understand.' Su said, 'Forget it, forget it, no need to say it.' Zen Master Guizongxian said: 'Cihua (referring to Mu Zhong) is the great bell of our Zen sect! It's a pity that people only praise his deeds.' Su passed away in a foreign country, and monks who studied Buddhist doctrines secretly suspected, where is his purpose, and did not know. Su felt pity for them, so he said the verse: 'Azure sky, azure sky, realize the unproduced Dharma, talk without speaking Zen, open two pieces of skin, encompass the earth and cover the sky. What is Buddha? One hundred and eight thousand.' One day, he wrote a verse on the west wall of the abbot's room: 'Suddenly rain, suddenly clear, the precious elephant is bright, east, west, north, and south, chaotic clouds are deep, countless people who have lost the pearl have suffered calamity, the illusion should be the power to clear it for you.' So he sat in full lotus position, asked the attendant to ring the bell to gather everyone, closed his eyes and passed away. The time was the twenty-first day of the seventh month of the year Qiandao Jichou. The eulogy says: 'In the reeds, sick birds perch there; outside the six unions, short-sighted people despise everything.' Therefore, Duke Su manifested three heads and six arms to inherit the tradition of the ancestors, his intention was very painstaking! People only use supernatural powers to praise him, then is his great compassion and vow power sufficient? Zen Master Ren of Tiānzhú ([仁-二+幻]táng) Hall The Zen master's name was Shouren, and his title was [仁-二+幻]táng. He was from Luoyang. He was steady, kind, and fond of learning since he was young. At first, he relied on the Shamen of Fengxian Temple in Tokyo. During the Xuanhe period, he took the exam in Qingji Hall and obtained a degree. He often traveled to the place where the Tripitaka was translated, and carefully studied the scriptures and treatises. Whenever in complex debates, he could always handle them with ease. Therefore, people mutually called him 'Ghee Ren'. Regarding the words of the Zen sect, he said: 'This is handled according to the method of black beans, what is so strange about it?' However, suspecting Zhou Jingang and the outstanding people of Shu, how could they despise him so much? At that time, Buddha Fruit Qin Gong (referring to the Zen master)...
居天寧。天寧參頭則有宗杲端裕曇玩等。擇木寮則有樞密徐俯侍郎李彌達輩。禪風大盛。仁益疑。乃攝衣探之。值掛牌入室。仁默自計曰。若有所長則得。倘違吾教乘。自當別有議論在。佛果知仁在側。乃召仁。問曰。依經解義。三世佛冤。離經一字。即同魔說。你還湊泊得么。仁擬引對。佛果以鐵如意迅擊之。因墜一齒。仁以手抹血。大悟。因太息曰。一人發真歸源。十方世界悉同消殞。以為一時表法之詮。安知實有此等境界。至於清凈本然云何忽生山河大地。不是其人。大難承當。繇是師資契合。住后每瞋。學者滯于奇妙言句。獨以毒棒。出沒江湖。著其聲。嘗易服過武林。訪圓覺講主。值其升堂。勾引經文。反覆浩浩。仁從傍失笑。講主下座。請仁曰。上座高隱何處。仁曰。長行粥飯僧。安有定處。曰。適來上座致笑。非我說與經有違乎。仁曰。違雖未違。合則未合。曰。上座能明此義否。仁曰。明則不明。背卻不背。講主即請仁升座剖判。仁即躡履而登。舉經中道。居一切時。不起妄念。于諸妄心。亦不息滅。住妄想境。不加了知。于無了知。不辨真實。以手空指曰。會么。庭前栽萵苣。萵苣生火箸。火箸生蓮花。蓮花結木瓜。木瓜才劈破。撒出白油麻。參。講主徹見圓覺宗旨。不從人得。即散席南行。仁為
【現代漢語翻譯】 現代漢語譯本： 住在天寧寺。當時天寧寺的禪師首座有宗杲（Zonggao，人名）、端裕（Duanyu，人名）、曇玩（Tanwan，人名）等人。擇木寮則有樞密徐俯（Xufu，人名）、侍郎李彌達（Limida，人名）等人。禪宗風氣非常興盛。仁益（Renyi，人名）對此感到疑惑，於是整理衣物前去探訪。正趕上佛果禪師掛牌入室（指禪師公開接見學人）。仁益心想：如果他確有長處，那便認可；倘若違揹我的教義，自然會有所議論。佛果（Foguo，人名，指佛果禪師）知道仁益在旁邊，便叫他過來，問道：『依照經文解釋義理，三世諸佛都要喊冤；離開經文一個字，就等同於魔的說法。你還能調和這兩者嗎？』仁益正要開口回答，佛果用鐵如意迅速敲擊他，打掉了一顆牙齒。仁益用手抹去血跡，頓時大悟。於是嘆息道：『一人發起真性，迴歸本源，十方世界都一同消亡。』（他）以為這只是一時表法的詮釋，哪裡知道真有這樣的境界。至於清凈本然的狀態，為何忽然產生山河大地？不是這樣的人，很難承擔得起。因此師徒之間心意相合。仁益後來常常斥責學人執著于奇妙的言語，獨自用毒棒（指嚴厲的教誨）行走江湖，名聲遠揚。他曾經改換服裝到武林（地名），拜訪圓覺（Yuanjue，《圓覺經》）講主。正趕上講主升座講法，牽引經文，反覆論述，滔滔不絕。仁益在旁邊失笑。講主下座后，請問仁益道：『上座（對僧人的尊稱）在哪裡隱居？』仁益說：『只是個到處化緣的普通僧人，沒有固定的住處。』講主說：『剛才上座發笑，莫非我說的話與經義有所違背嗎？』仁益說：『說違背倒也未違背，說符合也未符合。』講主說：『上座能明白這個道理嗎？』仁益說：『說明白也未明白，說不明白也不算不明白。』講主於是請仁益升座剖析講解。仁益便穿上鞋登上法座，引用經文中的話：『處於一切時，不起妄念；對於各種妄心，也不息滅；安住于妄想的境界，不加以了知；對於無所了知，不分辨真實。』然後用手指著天空說：『會嗎？庭前栽萵苣，萵苣生火箸，火箸生蓮花，蓮花結木瓜，木瓜才劈破，撒出白油麻。參！』講主徹底領悟了《圓覺經》的宗旨，不是從別人那裡得來的，於是散席南行。仁益
【English Translation】 English version: He resided at Tianning Temple. At that time, the leading Chan masters (參頭) at Tianning Temple included Zonggao (宗杲, personal name), Duanyu (端裕, personal name), and Tanwan (曇玩, personal name). At Zeimu Lodge (擇木寮), there were Privy Councilor Xu Fu (徐俯, personal name) and Vice Minister Li Mida (李彌達, personal name). The Chan tradition was flourishing. Renyi (仁益, personal name) was doubtful about this, so he arranged his robes and went to investigate. He arrived just as the master was posting a notice for entering the room (掛牌入室, referring to the master publicly receiving students). Renyi thought to himself, 'If he truly has something of value, then I will acknowledge it. But if he deviates from my teachings, then I will have something to say.' Foguo (佛果, personal name, referring to Chan Master Foguo) knew that Renyi was nearby, so he called him over and asked, 'To explain the meaning according to the scriptures is to wrong the Buddhas of the three worlds (三世佛). To deviate from the scriptures by even a single word is to be the same as a demon's teaching. Can you reconcile these two?' As Renyi was about to reply, Foguo swiftly struck him with an iron ruyi (如意, a ceremonial scepter), causing him to lose a tooth. Renyi wiped away the blood and suddenly attained enlightenment. He then sighed and said, 'When one person awakens to their true nature and returns to the source, all the worlds in the ten directions (十方世界) are extinguished together.' He thought that this was just a temporary symbolic explanation, but little did he know that such a state truly exists. As for the pure and inherent state, how could mountains and rivers and the great earth suddenly arise? It is difficult for someone who is not of this caliber to bear this responsibility. Therefore, the master and disciple were in accord. Afterwards, Renyi often scolded students for being attached to wondrous words and phrases, and he traveled the world alone with a poisonous staff (毒棒, referring to strict teachings), making his name known far and wide. He once disguised himself and visited Wulin (武林, place name) to visit the lecturer of Yuanjue (圓覺, The Sutra of Perfect Enlightenment). He arrived just as the lecturer was ascending the platform to preach, drawing upon the scriptures and expounding them repeatedly and voluminously. Renyi laughed from the side. After the lecturer descended from the platform, he asked Renyi, 'Where does this high-ranking monk (上座, a respectful term for monks) reside in seclusion?' Renyi replied, 'Just an ordinary monk who goes around begging for food, I have no fixed abode.' The lecturer said, 'Just now, the high-ranking monk laughed. Could it be that what I said was contrary to the meaning of the scriptures?' Renyi said, 'It's not exactly contrary, but it's not exactly in accordance either.' The lecturer said, 'Can the high-ranking monk explain this principle?' Renyi said, 'To say I understand is not quite understanding, and to say I don't understand is not quite not understanding.' The lecturer then invited Renyi to ascend the platform to analyze and explain. Renyi then put on his shoes and ascended the Dharma seat, quoting the words from the scripture: 'At all times, do not give rise to deluded thoughts; do not extinguish the various deluded minds; abide in the realm of delusion without adding understanding; and do not distinguish reality in the absence of understanding.' Then, pointing to the sky with his hand, he said, 'Do you understand? Plant lettuce in front of the courtyard, the lettuce grows fire chopsticks, the fire chopsticks grow lotus flowers, the lotus flowers bear papayas, the papayas are split open, and white sesame seeds are scattered. Investigate!' The lecturer thoroughly understood the principles of the Sutra of Perfect Enlightenment, not from someone else, and then dismissed the assembly and went south. Renyi
人。不務名。不苛察。輪蹄輳集。罕見其面。衲子至。不時進謁。然機要險絕。旦過堂無宿客。淳熙甲午。召入內廷。上問曰。朕嘗披法典。襄州龐蘊奇士也。問馬祖。不與萬法為侶。是甚麼人。祖云。待汝一口吸盡西江水。即向汝道。蘊于言下領會。爾師圓悟頌云。一口吸盡西江。栗棘𡎺殺老龐。當陽若也吞得。管取海內無雙。禪師可中更出手眼。剖朕夙衷。仁對曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上楊州。上大悅。癸亥丹書復至。仁集眾說法畢。即法座而逝。
贊曰。寶覺云。一塵飛而翳天。一芥墮而覆地。安樂處切忌許多骨董。直須死卻無量劫偷心乃可耳。蓋仁公以經論鳴世。偷心正熾。及遇本色作家。一擊而絕骨董。即家珍也。忌云乎哉。但其前後垂機。所謂浪子憐鄉客。杯翁愛醉人者。非也。
瞎堂遠禪師
瞎堂禪師者。名慧遠。生眉山之彭氏。為圓悟禪師之晚子也。圓悟復領昭覺時。年老。乃以化柄屬之門賢。其門賢已播海內矣。以故摩竭之令。復行於昭覺。而遠新從靈崖來。靈崖為徽禪師所居。得起鐵拂為首座。敲唱黃龍宗旨。遠事之二載。于徽言下。得其概焉然起首座。屢誘掖之。遠無留意。乃抵昭覺。侯十日。始得通謁于悟公。公與語大奇之。嘆曰。吾道未衰也。
【現代漢語翻譯】 現代漢語譯本 有個人，不追求名聲，也不苛求細察。來往的人很多，但很少見到他的面。僧人來訪，也不經常去拜見。然而他的機鋒非常精妙，見解非常深刻。每天過堂后，沒有留宿的客人。淳熙甲午年，被召入內廷。皇帝問道：『我曾經讀過佛經，襄州（Xiangzhou）有個叫龐蘊（Pang Yun）的奇人，問馬祖（Mazu）：不與萬法為侶，這是什麼人？馬祖說：等你一口吸盡西江（West River）的水，我就告訴你。龐蘊在言語下領悟。你的老師圓悟（Yuanwu）頌道：一口吸盡西江，栗棘蓬（lì jí péng）殺了老龐。當陽（Dangyang）如果也能吞得，管取海內無雙。禪師你可以在這裡出手，剖析朕長久以來的疑惑。』仁（Ren）回答說：『秤錘搦出油，閒言長語休。腰纏十萬貫，騎鶴上揚州（Yangzhou）。』皇帝非常高興。癸亥年，再次下詔書召見。仁召集眾人說法完畢，就在法座上逝世。
讚語說：寶覺（Baojue）說：一粒塵埃飛起就能遮蔽天空，一棵小草掉落就能覆蓋大地。安樂的地方最忌諱這些老古董，必須徹底消除無量劫以來的偷心才可以。大概仁公憑藉經論聞名於世，偷心正旺盛。等到遇到本色作家，一擊就消除了老古董，這就是家珍啊。還用得著忌諱嗎？只是他前後所展現的機鋒，就像是浪子憐惜異鄉的客人，愛喝酒的人喜歡醉漢一樣，不是這樣的。
瞎堂遠禪師（Xiatang Yuan Chanshi）
瞎堂禪師，名叫慧遠（Huiyuan），是眉山（Meishan）彭氏（Peng）人，是圓悟禪師晚年的弟子。圓悟再次主持昭覺寺（Zhaojue Temple）時，年紀已經大了，於是把主持的事務委託給有賢能的弟子。他的賢能弟子已經在海內聞名了。因此，摩竭（Mojie）的法令，又在昭覺寺推行。慧遠剛從靈崖（Lingya）來，靈崖是徽禪師（Hui Chanshi）所居住的地方，慧遠在那裡擔任首座，揮動鐵拂塵，宣揚黃龍宗（Huanglong School）的宗旨。慧遠跟隨他兩年，從徽禪師的言語中，大概瞭解了黃龍宗的宗旨。於是徽禪師提拔慧遠為首座，多次引導他，慧遠沒有留意。於是前往昭覺寺，等候了十天，才得以拜見圓悟公。圓悟公與他交談后，非常驚奇，感嘆道：我的道沒有衰落啊。
【English Translation】 English version There was a person who did not pursue fame or scrutinize meticulously. Many people came and went, but his face was rarely seen. Monks came to visit, but he did not often go to pay his respects. However, his wit was exquisite and his insights were profound. After the daily meal, there were no overnight guests. In the year of Jiawu during the Chunxi era, he was summoned to the inner court. The emperor asked: 'I have read the Buddhist scriptures, and there was a remarkable person in Xiangzhou named Pang Yun, who asked Mazu: 'Not associating with the myriad dharmas, what kind of person is this?' Mazu said: 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Pang Yun understood under the words. Your teacher Yuanwu praised: 'Swallowing the West River in one gulp, the chestnut bur kills old Pang. If Dangyang could also swallow it, it would surely be unparalleled in the world.' Can the Zen master show his skill here and dissect the doubts that have been in my mind for a long time?' Ren replied: 'Squeezing oil from a weight, stop idle talk. With ten thousand strings of cash around my waist, I ride a crane to Yangzhou.' The emperor was very pleased. In the year of Guihai, an imperial decree came again. Ren gathered the people, finished preaching the Dharma, and passed away on the Dharma seat.
The eulogy says: Baojue said: 'A speck of dust flying up can obscure the sky, a blade of grass falling can cover the earth. A place of ease is most wary of these antiques; one must completely eliminate the stealing mind of countless kalpas.' Probably Ren was famous in the world for his scriptures and treatises, and his stealing mind was at its peak. When he met a genuine master, one strike eliminated the antiques, which is a family treasure. Is there any need to be wary? It's just that the opportunities he showed before and after, like a prodigal son pitying a traveler from another village, or a wine lover liking a drunkard, are not like that.
Zen Master Xiatang Yuan
Zen Master Xiatang, named Huiyuan, was from the Peng family of Meishan, and was a late-life disciple of Zen Master Yuanwu. When Yuanwu presided over Zhaojue Temple again, he was old, so he entrusted the affairs of presiding to a virtuous disciple. His virtuous disciple was already famous throughout the country. Therefore, the decrees of Mojie were again implemented in Zhaojue Temple. Huiyuan had just come from Lingya, where Zen Master Hui resided. Huiyuan served as the head seat there, waving the iron whisk and proclaiming the tenets of the Huanglong School. Huiyuan followed him for two years, and from the words of Zen Master Hui, he roughly understood the tenets of the Huanglong School. So Zen Master Hui promoted Huiyuan to the head seat and guided him many times, but Huiyuan did not pay attention. So he went to Zhaojue Temple, waited for ten days, and was finally able to meet Master Yuanwu. Master Yuanwu was very surprised after talking with him, and sighed: 'My Dao has not declined.'
許遠得非時入室。遠每大跪請益。公但笑曰。將謂吾老矣。故如此著急耶。遠屏氣自失。不敢進言。一日聞舉龐居士不與萬法為侶因緣。大徹其旨越眾進問曰。凈裸裸空無一物。赤骨立貧無一錢。戶破家殘。乞師賑濟。公曰。七珍八寶一時拏。曰賊不入謹家之門。公曰。機不離位。墮在毒海。遠便喝。公以拄杖擊禪床曰。吃得棒也未。遠又喝。公連喝兩喝。遠作禮趨而去。自此機發莫御。叢林共加其號。為鐵舌遠。遂與元布袋輩齊名。紹興間。嵋守請居象耳山。不赴。未幾圓悟順世。遠勃然起曰。芳躅云亡。繼之者誰。高臥北窗。顧可得耶。扁舟出峽。抵淮南開化龍蟠。遷瑯玡。繇瑯玡遷普濟。繇普濟遷定業。繇定業遷光孝。歷十八載。名輩歸之。僧問。即心即佛時如何。遠曰。頂分丫角。非心非佛時如何。曰。耳墮金環。不是心。不是佛。不是物。又作么生。曰。禿頂修羅舞柘枝。又問。浩浩塵中如何辨主。遠曰。木杓頭邊鐮切菜。莫便是和尚為人處也無。曰。研槌撩䬪饦。又問。不與萬法為侶。是甚麼人。遠曰。腳踏轆轤。曰。庵里人為甚不知庵外事。遠曰。拄杖橫挑鐵蒺藜。又問。昔有一秀才。作無鬼論。論成。鬼叱曰。爭柰我何。意作么生。遠以手斫額曰。何似生。曰。祇如五祖以手作鵓鳩嘴曰。谷孤孤。又
【現代漢語翻譯】 現代漢語譯本 許遠（Xu Yuan）不按時辰地進入方丈室。許遠每次都深深跪拜，請求開示。圜悟克勤禪師（Yuanwu Keqin）只是笑著說：『你以為我老了嗎？所以這麼著急嗎？』許遠屏住呼吸，感到失落，不敢再說話。一天，他聽到龐居士（Pang Jushi）不與萬法為侶的因緣，徹底領悟了其中的旨意，越過眾人上前問道：『凈裸裸，空無一物，赤骨立，貧無一錢，戶破家殘，乞求禪師賑濟。』圜悟克勤禪師說：『七珍八寶一時拿。』許遠說：『賊不入謹家之門。』圜悟克勤禪師說：『機不離位，墮在毒海。』許遠便大喝一聲。圜悟克勤禪師用拄杖敲擊禪床說：『吃得棒也未？』許遠又大喝一聲。圜悟克勤禪師接連大喝兩聲。許遠行禮后快步離開。從此，他的機鋒銳利無比，叢林中都稱他為『鐵舌遠』。於是他和元布袋（Yuan Budai）等人齊名。紹興年間，知府請他居住在象耳山，他沒有答應。不久，圜悟克勤禪師圓寂。許遠勃然奮起說：『芳躅云亡，繼之者誰？高臥北窗，顧可得耶？』他乘著小船出峽，抵達淮南開化龍蟠，后遷居瑯琊，從瑯琊遷居普濟，從普濟遷居定業，從定業遷居光孝，歷時十八年，名士們都歸附於他。有僧人問：『即心即佛時如何？』許遠說：『頂分丫角。』問：『非心非佛時如何？』答：『耳墮金環。』問：『不是心，不是佛，不是物，又作么生？』答：『禿頂修羅舞柘枝。』又問：『浩浩塵中如何辨主？』許遠說：『木杓頭邊鐮切菜。』問：『莫便是和尚為人處也無？』答：『研槌撩䬪饦。』又問：『不與萬法為侶，是什麼人？』許遠說：『腳踏轆轤。』問：『庵里人為甚不知庵外事？』答：『拄杖橫挑鐵蒺藜。』又問：『昔有一秀才，作無鬼論。論成，鬼叱曰：爭柰我何。意作么生？』許遠用手砍額頭說：『何似生？』問：『祇如五祖以手作鵓鳩嘴曰：谷孤孤。』又
【English Translation】 English version Xu Yuan (Xu Yuan) entered the abbot's room at an unusual time. Every time, Yuan would kneel deeply and ask for instruction. Chan Master Yuanwu Keqin (Yuanwu Keqin) would just smile and say, 'Do you think I am old? Is that why you are so anxious?' Yuan held his breath, feeling lost, and dared not speak further. One day, he heard the story of Layman Pang (Pang Jushi) not associating with the myriad dharmas, and he thoroughly understood its meaning. He stepped forward, surpassing the others, and asked, 'Completely naked, empty without a thing, bare bones standing, penniless, the house is broken and the family ruined, begging the Chan master for relief.' Chan Master Yuanwu Keqin said, 'Take all the seven treasures and eight jewels at once.' Yuan said, 'Thieves do not enter the door of a cautious house.' Chan Master Yuanwu Keqin said, 'The mechanism does not leave its position, falling into the sea of poison.' Yuan then shouted loudly. Chan Master Yuanwu Keqin struck the Zen bed with his staff, saying, 'Have you taken a beating yet?' Yuan shouted again. Chan Master Yuanwu Keqin shouted twice in succession. Yuan bowed and quickly left. From then on, his wit was unmatched, and the monastic community called him 'Iron-Tongue Yuan'. Thus, he became as famous as Yuan Budai (Yuan Budai) and others. During the Shaoxing era, the prefect invited him to reside on Elephant Ear Mountain, but he declined. Soon after, Chan Master Yuanwu Keqin passed away. Yuan rose up in anger and said, 'The fragrant footsteps have vanished, who will succeed him? Sleeping soundly by the north window, can that be allowed?' He took a small boat out of the gorge, arrived at Kaihua Longpan in Huainan, then moved to Langya, from Langya to Puji, from Puji to Dingye, from Dingye to Guangxiao, spending eighteen years, and famous people all came to him. A monk asked, 'What is it like when the mind is Buddha?' Yuan said, 'The top of the head splits into branches.' Asked, 'What is it like when it is neither mind nor Buddha?' Answered, 'Earrings fall off.' Asked, 'It is not mind, not Buddha, not a thing, then what is it?' Answered, 'A bald-headed Asura dances the Zhe Zhi dance.' Asked again, 'How to distinguish the master in the vast dust?' Yuan said, 'A sickle cuts vegetables on the edge of a wooden ladle.' Asked, 'Isn't that where the monk helps people?' Answered, 'A grinding mallet stirs the noodles.' Asked again, 'Who is it that does not associate with the myriad dharmas?' Yuan said, 'Stepping on a windlass.' Asked, 'Why does the person in the hermitage not know the affairs outside the hermitage?' Answered, 'A staff horizontally picks up iron caltrops.' Asked again, 'Once there was a scholar who wrote a treatise on the non-existence of ghosts. After the treatise was completed, a ghost scolded, saying, 'What can you do to me?' What is the meaning?' Yuan chopped his forehead with his hand and said, 'What is it like to be alive?' Asked, 'Just like the Fifth Patriarch making a pigeon's beak with his hand, saying, 'Gu gu gu.'
且如何。遠曰。自領出去。曰。東山水上行。明甚意旨遠曰。初三十一不用擇日。曰。十二時中如何用心。遠曰。蘸雪吃冬瓜。其機海無涯。約多類此。又過南嶽寓南臺。是時璉禪師住龍王。與方廣行公。皆月庵高弟。道著湖湘。私相語曰。此間壁立萬仞。遠來何所措足乎。故請升座。設三十餘問。皆從上誵訛。險節關棙。遠畢酬之。辭旨超倫。璉等屈服。欲以名剎居遠。遠不顧。東隱天臺。來往國清護國鴻福三寺。乾道丁亥。平江守以虎丘迎遠。又奉旨歷崇光靈隱二處。孝廟常召見。諮詢法要。加號佛海禪師。名儒日繞座下。以居士身而嗣法者。則有內翰曾開知府葛郯。郯號信齋。聞遠發揮即心即佛之案。有省。而呈頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。遠曰。公見處只可入佛。難入魔在。郯愕曰。何也。遠曰。何不道金毛跳入野狐窟。郯乃領旨。曾開字天游。久升圓悟大慧之堂。聞風來訪。故問曰。如何是善知識。遠曰。露柱燈籠。貓兒狗子。曰。為甚贊即歡喜。毀即煩惱。遠曰。侍郎曾見善知識否。開變色曰。三十年參方。何言不見。曰。向煩惱處見。向歡喜處見。開擬議。遠喝之。開復擬進語。遠搖手曰。開口底不是。開愧汗透重襟。遠召曰。侍郎向甚處去也。開猛省
踴躍。說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。遠笑曰。也只得一橛。妙喜在嶺南。因閱遠語錄。大駭曰。老師暮年有子如是耶。遂以圓悟所付法衣。寄贈之。於是江湖以為。遠公見超妙喜云。一日忽示眾曰。淳熙二年。閏季秋九月旦。鬧處莫出頭。冷處著眼看。明暗不相干。彼此分一半。一總作貴人。教誰賣柴炭。向你道。不可毀不可讚。體若虛空沒涯岸。相喚相呼歸去來。上元定是正月半。時都下喧傳。頗疑之。遂達上聽。至期無疾。升座如常。然士庶競集。上亦密遣中使。伺起居。遠命侍者。並赴堂。及齋畢。寢室窅然。白氣氤氳。侍者入帷。見猿行者手捧卷莊立榻前。遠已化矣。急取行者手卷視之。乃辭世偈也。偈曰。拗折秤錘。掀翻露布。突出機先。鴉飛不度。四眾殷留十日。受朝廷最後之供。其顏不少異也。年七十四。坐五十九夏。遠公素蓄一黑猿。馴知人意。名曰猿行者。亦悠然脫去。其小師道濟及緇素。奉遠公塔于寺之烏峰。亦葬猿行者于其側焉。
贊曰。姬氏曰貞勝者也。余考佛海提唱。如赤帝子斷蛇。而神姥夜號。其出沒縱橫。與五祖演公類也。此妙喜寧不望風而駭焉。
湖隱濟顛書記
書記禪師。出浙東天臺李氏貴族。名道
【現代漢語翻譯】 現代漢語譯本： 踴躍（指僧人踴躍說法）。說偈曰：『咄！這瞎驢，叢林中的妖孽。震地一聲，天機都泄露了。有人若再問我禪意如何，我就拿起拂子劈頭蓋臉地打。』遠笑（指僧人遠笑）說：『也只得到這一截。』妙喜（指僧人妙喜，即大慧宗杲）在嶺南，讀了遠的語錄，大驚道：『老師晚年竟然有這樣的弟子！』於是將圓悟（指圓悟克勤）所傳的法衣，寄贈給遠。因此江湖上都認為，遠公（指僧人遠）的見地超過了妙喜。 一日，遠忽然對大眾說：『淳熙二年，閏季秋九月初一，熱鬧的地方不要出頭，冷清的地方要仔細看。明與暗互不相干，彼此各佔一半。全都做貴人，教誰去賣柴炭？』告訴你們，不可毀也不可讚，其本體就像虛空一樣沒有邊際。互相呼喚著回去吧，上元節一定是正月十五。』當時都城裡喧鬧地傳揚這件事，很多人懷疑他。這件事傳到了皇帝那裡，皇帝派內侍秘密地觀察他的起居。遠命令侍者一起到佛堂，齋飯完畢后，寢室裡寂靜無聲，白色的霧氣瀰漫。侍者進入帷帳，看見猿行者（指遠公所養的猿）手捧著卷軸站在床前，遠已經圓寂了。急忙取過猿行者手中的卷軸觀看，原來是辭世偈。偈曰：『拗斷秤錘，掀翻露布，突出機先，鴉飛不過。』四眾弟子慇勤挽留了十日，接受朝廷最後的供奉，他的容顏沒有絲毫改變。享年七十四歲，坐禪五十九個夏天。遠公平時養著一隻黑猿，很通人性，名叫猿行者，也安然離世。他的小師道濟以及僧俗弟子，將遠公的塔建在寺廟的烏峰，也將猿行者葬在他的旁邊。 贊曰：姬氏（指周朝）的《易經》說，貞勝者也。我考察佛海（指僧人佛海元禪師）的提倡，就像赤帝子斬蛇，而神姥夜裡哭號一樣，他的出沒縱橫，與五祖演公（指五祖法演）類似。這讓妙喜怎能不望風而驚駭呢？ 湖隱濟顛書記 書記禪師，出自浙東天臺李氏貴族，名叫道濟（即濟公）。
【English Translation】 English version: Yue (referring to monks eagerly expounding the Dharma). He said in a verse: 'Bah! This blind donkey, a monster in the monastery. With a ground-shaking sound, the secrets of heaven are leaked. If someone asks me what the meaning of Zen is, I will pick up the whisk and strike them in the face.' Yuan Xiao (referring to the monk Yuan Xiao) said: 'Only this much can be obtained.' Miao Xi (referring to the monk Miao Xi, namely Dahui Zonggao) was in Lingnan. After reading Yuan's recorded sayings, he was greatly shocked and said: 'The teacher has such a disciple in his later years!' Therefore, he sent the Dharma robe passed down by Yuanwu (referring to Yuanwu Keqin) as a gift to Yuan. Thus, the world believed that Yuan Gong's (referring to the monk Yuan) understanding surpassed Miao Xi. One day, Yuan suddenly said to the assembly: 'In the second year of Chunxi, the intercalary late autumn, the first day of September, do not stand out in noisy places, and look carefully in quiet places. Light and darkness do not interfere with each other, each occupying half. If everyone becomes a noble, who will sell firewood?' I tell you, it cannot be destroyed or praised, its essence is like the boundless void. Calling each other, let's go back, the Lantern Festival must be the fifteenth day of the first month.' At that time, the capital was buzzing with rumors about this, and many people suspected him. This matter reached the emperor, who sent an eunuch to secretly observe his daily life. Yuan ordered the attendants to go to the hall together. After the vegetarian meal, the bedroom was silent, and white mist filled the air. The attendant entered the curtain and saw the Ape Walker (referring to the ape raised by Yuan Gong) holding a scroll standing in front of the bed. Yuan had already passed away peacefully. He hurriedly took the scroll from the Ape Walker's hand and looked at it. It turned out to be a farewell verse. The verse said: 'Break the steelyard, overturn the proclamation, stand out before the opportunity, crows cannot fly over.' The fourfold assembly earnestly pleaded for ten days, receiving the court's final offerings, and his countenance did not change in the slightest. He lived to the age of seventy-four, sitting in meditation for fifty-nine summers. Yuan Gong usually kept a black ape, which was very intelligent and called Ape Walker, and it also passed away peacefully. His junior disciple Daoji and the monastic and lay disciples built Yuan Gong's pagoda on the Wu Peak of the temple, and also buried the Ape Walker next to him. Eulogy: The Book of Changes of the Ji clan (referring to the Zhou Dynasty) says that chastity prevails. I have examined the advocacy of Fohai (referring to the monk Zen Master Fohai Yuan), like the Red Emperor's son cutting the snake, and the divine mother crying at night. His appearances and disappearances are like those of the Fifth Patriarch Yan Gong (referring to the Fifth Patriarch Fayan). How could this not shock Miao Xi? Recorded by the recluse Ji Dian of Lake The scribe Chan Master came from the noble Li family of Tiantai, Zhejiang, named Daoji (namely Jigong).
濟。母夢吞日而孕。娩時紅光燭室。國清本禪師。以為法中之寶。摩頂而讖之。濟年十八。走靈隱。見瞎堂遠公。遠即為濟斬發。未逾年。神悟絕倫。遠為印可。然濟性狂簡。出入僧堂。每大言忤眾。眾以濟犯規。白遠。遠曰。禪門廣大。豈不容一顛僧耶。自後常出冷泉亭。與少年撲跤。或狂歌酒肆。或去呼猿洞。引猿同翻觔斗。或攜葷酒。污看經處。主事復白遠。遠惟以顛僧保護之。是以呼為濟顛云。遠公歿。濟之顛酒愈甚。寺不容住。遂掛搭凈慈。凈慈德輝長老。奇濟行履。以書記延之。然終不能忍酒。凈慈之眾。亦短濟于輝前。輝之曲護亦如瞎堂。書記常私游十六聽朝官之門。毛陳二太尉。日以香醪饋之。人不敢非。書記醉則賦詩千百言。言超意表。識者尚之。一晚醉臥十里松寺。主令人扶歸。憨睡廚下。初夜分忽起繞廊。狂呼火發。眾以為顛。中夜羅漢堂琉璃火。延幡腳寺毀。輝公乃留偈。承光化去。書記遂請嵩少林主方丈。嵩之賢書記亦如輝公。書記則曲設靈機。而夢感朝廷。不二載。萬礎千楹。頓還舊觀。又以兩廊影壁未就。欲達臨安新任王安撫而成之。嵩止曰。不可。我聞王公微時。常投齋僧寺。業被寺僧所賣。王公怒。題寺壁曰。遇客頭如鱉。逢齋項似鵝。今凡見僧皆恨。汝干之可得耶。眾亦阻之。
【現代漢語翻譯】 濟（Ji）：母親夢見吞下太陽而懷孕。出生時，紅光照亮整個房間。國清本禪師（Guoqing Ben Chanshi，國清寺的禪宗大師）認為他是佛法中的珍寶，撫摸他的頭頂並預言了他的未來。濟十八歲時，前往靈隱寺（Lingyin Temple），拜見瞎堂遠公（Xiatang Yuangong）。遠公為濟剃度。不到一年，濟的神悟就超越常人。遠公認可了他的成就。然而，濟的性格狂放不羈，進出僧堂時，常常大聲說話冒犯眾人。眾人認為濟違反了寺規，告訴了遠公。遠公說：『禪門廣闊，難道容不下一個瘋癲的和尚嗎？』從此以後，濟常常去冷泉亭（Lengquan Pavilion），與年輕人摔跤，或者在酒館裡狂歌，或者去呼猿洞（Huyuan Cave），引誘猿猴一起翻跟頭，或者帶著葷腥酒肉，玷污看經的地方。主持僧再次稟告遠公，遠公仍然像保護瘋癲的和尚一樣保護他，因此人們稱他為濟顛（Ji Dian，瘋癲的濟）。 遠公去世后，濟的瘋癲和嗜酒更加嚴重，寺廟無法容忍他，於是他寄住在凈慈寺（Jingci Temple）。凈慈寺的德輝長老（Dehui Zhanglao）對濟的奇異行為感到驚奇，讓他擔任書記。然而，濟最終還是無法戒酒。凈慈寺的僧眾也在德輝長老面前說濟的壞話，德輝長老像瞎堂遠公一樣袒護他。書記常常私下拜訪十六位在朝官員的家門。毛太尉（Mao Taiwei）和陳太尉（Chen Taiwei）每天都用美酒款待他，人們不敢非議。書記喝醉后，能寫出成百上千字的詩歌，言辭超凡脫俗，有見識的人都很推崇他。一天晚上，他喝醉后睡在十里松寺（Shili Song Temple）。主持讓人把他扶回寺廟，他卻在廚房裡呼呼大睡。半夜時分，他突然起身繞著走廊狂呼『失火了』。眾人都認為他瘋了。半夜時分，羅漢堂（Luohan Hall）的琉璃瓦著火，火勢蔓延，寺廟被毀。德輝長老於是留下偈語，圓寂而去。書記於是請嵩少林寺（Song Shaolin Temple）的主持來擔任方丈。嵩對賢能的書記也像德輝長老一樣。書記巧妙地運用各種機會，並通過夢境感動了朝廷。不到兩年，數萬根柱子和數千根橫樑，使寺廟恢復了原貌。他又因為兩廊的影壁還沒有完成，想通過臨安（Lin'an）新上任的王安撫（Wang Anfu）來完成這件事。嵩阻止他說：『不可。我聽說王公在貧微的時候，曾經投宿在齋僧的寺廟裡，結果被寺廟的僧人賣掉了。王公很生氣，在寺廟的墻壁上題詩說：『遇見客人頭就像鱉，逢到齋飯脖子就像鵝。現在凡是見到僧人就憎恨，你去求他能行嗎？』眾僧也勸阻他。
【English Translation】 Ji: His mother dreamed of swallowing the sun and became pregnant. At the time of his birth, a red light illuminated the entire room. Zen Master Guoqing Ben (Guoqing Ben Chanshi, Zen master of Guoqing Temple) considered him a treasure of the Dharma, touched his head and prophesied his future. At the age of eighteen, Ji went to Lingyin Temple and met Abbot Xiatang Yuan (Xiatang Yuangong). Yuan shaved Ji's head. In less than a year, Ji's spiritual understanding surpassed ordinary people. Yuan approved of his achievements. However, Ji's personality was wild and unrestrained. When entering and leaving the monks' hall, he often spoke loudly and offended everyone. The monks thought that Ji had violated the temple rules and told Yuan. Yuan said, 'The Zen gate is vast, can't it accommodate a crazy monk?' From then on, Ji often went to Lengquan Pavilion, wrestled with young people, or sang wildly in taverns, or went to Huyuan Cave, enticing monkeys to somersault together, or brought meat and wine, defiling the places for reading scriptures. The abbot reported to Yuan again, and Yuan still protected him like a crazy monk, so people called him Ji Dian (Crazy Ji). After Yuan's death, Ji's madness and alcoholism became even more serious, and the temple could not tolerate him, so he stayed at Jingci Temple. Abbot Dehui (Dehui Zhanglao) of Jingci Temple was surprised by Ji's strange behavior and asked him to serve as a secretary. However, Ji could not give up drinking after all. The monks of Jingci Temple also spoke ill of Ji in front of Abbot Dehui, and Abbot Dehui protected him like Abbot Xiatang Yuan. The secretary often visited the homes of sixteen officials in the court privately. Military Commissioner Mao (Mao Taiwei) and Military Commissioner Chen (Chen Taiwei) treated him with fine wine every day, and people dared not criticize him. After the secretary got drunk, he could write hundreds or thousands of words of poetry, and his words were extraordinary and refined, and knowledgeable people admired him very much. One night, he got drunk and slept in Shili Song Temple. The abbot asked someone to help him back to the temple, but he snored in the kitchen. In the middle of the night, he suddenly got up and shouted 'Fire!' around the corridor. Everyone thought he was crazy. In the middle of the night, the glazed tiles of the Luohan Hall caught fire, and the fire spread and the temple was destroyed. Abbot Dehui then left a verse and passed away. The secretary then invited the abbot of Song Shaolin Temple to serve as abbot. Song treated the virtuous secretary like Abbot Dehui. The secretary skillfully used various opportunities and moved the court through dreams. In less than two years, tens of thousands of pillars and thousands of beams restored the temple to its original appearance. He also wanted to complete the unfinished screen walls of the two corridors through the newly appointed Pacification Commissioner Wang (Wang Anfu) of Lin'an. Song stopped him and said, 'No. I heard that when Duke Wang was poor, he once stayed in a temple that provided vegetarian meals to monks, but was sold by the monks of the temple. Duke Wang was very angry and wrote a poem on the wall of the temple: 'Meeting a guest, the head is like a turtle, encountering a vegetarian meal, the neck is like a goose. Now I hate all monks, can you succeed if you ask him?' The monks also dissuaded him.
書記笑而唯。徑投府前。值王公升堂。書記則探頭引望。王公大怒。令陰執擬笞之。書記曰。吾乃凈慈書記濟顛僧也。有段因緣。惟閣下能省。特來計較耳。公亦微聞濟顛詩酒之名。意稍解。書記遂以王公昔年題壁事。造妙語諷之。王公大笑。留濟公。宿內衙。濟公徐以影壁意扣之。王公遂捐鈔三千貫。以懺前非。濟公之演化無礙。約類如此。至若釋結弭災。遊戲三昧。異跡饒剩。不勝述也。一日入城訪舊。與張提點。飲酒賦詩。歸便臥疾。嵩下安樂堂。問公。公撫榻謝曰。慚愧。乃請嵩為沈萬法披剃。萬法為人誠重。事公有年。公隨命萬法。報諸詩酒故檀。即沐浴跏趺書偈。瞑目而逝。太尉朝官俱赴凈慈。諸山宿德畢集會。送者千萬人。至虎跑寺前。茶毗。獲無數舍利。回至凈慈寺前。有二行腳僧。謁嵩曰。某甲適從六和塔過。遇濟公。寄書一緘僧鞋一雙。嵩大驚曰。濟公終時。我以此鞋。易其敝屣。對眾啟緘。其辭懇切。計二百零九言。紙余又附頌曰。看不著。錯認笊籬是木杓。昨夜三更月正西。麒麟撼斷黃金索。幼年曾到雁門關。老少分明醉眼看。憶昔面前當一箭。至今猶是骨毛寒。只因面目無人識。又往天臺走一番。又旬餘。有錢塘差使。過天臺山下。會濟公。復寄來詩二首。又后五十年。有范村人。送木料
【現代漢語翻譯】 現代漢語譯本 書記笑著不語，直接來到府衙前。正趕上王公升堂，書記便探頭張望。王公大怒，命令手下抓起來準備鞭打他。書記說：『我乃凈慈寺的書記濟顛和尚，有一段因緣，只有您才能明白，特來理論。』王公也略微聽說過濟顛詩酒的名聲，怒氣稍解。書記便用王公昔年題壁之事，用巧妙的言語諷刺他。王公大笑，留下濟公，讓他住在內衙。濟公慢慢地用影壁的含義點醒他。王公於是捐了三千貫錢，用來懺悔以前的過錯。濟公的演化教誨，大約就是這樣。至於解除怨結消除災禍，遊戲於三昧之中，奇異的事蹟很多，說也說不完。一天，他進城拜訪舊友，與張提點飲酒賦詩。回來后便臥病在床，住在嵩長老的安樂堂。王公前去探望，濟公扶著床榻感謝說：『慚愧。』於是請求嵩長老為沈萬法剃度。萬法為人誠實穩重，服侍濟公多年。濟公便命萬法去告知各位詩酒朋友和過去的施主，隨即沐浴更衣，結跏趺坐，寫下偈語，閉目圓寂。太尉和朝廷官員都來到凈慈寺，各寺的長老高僧全部到齊，送葬的人有千萬人。到虎跑寺前，進行火化，得到無數舍利。回到凈慈寺前，有兩個行腳僧，拜見嵩長老說：『我們剛才從六和塔經過，遇到濟公，托我們帶一封書信和一雙僧鞋。』嵩長老大驚說：『濟公圓寂時，我用這雙鞋，換了他的破鞋。』當著眾人的面打開書信，信中言辭懇切，共二百零九字。紙上還附有一首頌：『看不著，錯認笊籬是木杓。昨夜三更月正西，麒麟撼斷黃金索。幼年曾到雁門關，老少分明醉眼看。憶昔面前當一箭，至今猶是骨毛寒。只因面目無人識，又往天臺走一番。』又過了十多天，有錢塘的差役，經過天臺山下，遇到濟公，又托他寄來詩兩首。又過了五十年，有范村人，送來木料
【English Translation】 English version The secretary smiled without saying a word and went straight to the front of the government office. He arrived just as Lord Wang was ascending the hall, so the secretary craned his neck to look. Lord Wang was furious and ordered his men to seize him and prepare to flog him. The secretary said, 'I am the monk Ji Dian (Crazy Ji), the secretary of Jingci Temple (Pure Compassion Temple). There is a certain matter that only you, sir, can understand, so I have come to discuss it.' Lord Wang had vaguely heard of Ji Dian's reputation for poetry and wine, and his anger subsided slightly. The secretary then used the matter of Lord Wang's inscription on the wall in the past to satirize him with clever words. Lord Wang laughed heartily and kept Ji Gong (another name for Ji Dian), letting him stay in the inner office. Ji Gong slowly enlightened him with the meaning of the screen wall. Lord Wang then donated three thousand strings of cash to repent for his past mistakes. Ji Gong's (another name for Ji Dian) transformative teachings were roughly like this. As for resolving grievances and eliminating disasters, playing in samadhi (a state of meditative consciousness), and extraordinary deeds, there were too many to recount. One day, he entered the city to visit old friends and drank wine and composed poems with Zhang Tidian. Upon returning, he fell ill and lay in Anle Hall (Peace and Joy Hall) of Elder Song. Lord Wang went to visit him, and Ji Gong thanked him, leaning on the bed, saying, 'I am ashamed.' He then requested Elder Song to shave the head of Shen Wanfa. Wanfa was honest and reliable and had served Ji Gong for many years. Ji Gong then ordered Wanfa to inform all his poetry and wine friends and past benefactors, and then he bathed, sat in the lotus position, wrote a verse, and passed away peacefully. The Grand Commandant and court officials all went to Jingci Temple (Pure Compassion Temple), and all the eminent monks of various temples were present. Millions of people came to see him off. Before reaching Hupao Temple (Tiger Spring Temple), they cremated him and obtained countless sharira (relics). Upon returning to Jingci Temple (Pure Compassion Temple), there were two traveling monks who visited Elder Song and said, 'We just passed by Liuhe Pagoda (Six Harmonies Pagoda) and met Ji Gong (another name for Ji Dian), who asked us to bring a letter and a pair of monk's shoes.' Elder Song was greatly surprised and said, 'When Ji Gong (another name for Ji Dian) passed away, I exchanged these shoes for his worn-out ones.' He opened the letter in front of everyone. The words in the letter were earnest, totaling two hundred and nine words. A verse was also attached to the paper: 'Cannot see it, mistakenly taking a bamboo colander for a wooden ladle. Last night, at the third watch, the moon was directly west, a qilin (mythical Chinese creature) shook and broke the golden chain. In my youth, I once went to Yanmen Pass, clearly seeing the old and young with drunken eyes. Recalling facing an arrow in the past, even now my bones and hair are cold. Only because no one recognizes my true face, I will go to Tiantai (Heavenly Terrace Mountain) again.' More than ten days later, a yamen runner from Qiantang passed by the foot of Tiantai Mountain (Heavenly Terrace Mountain), met Ji Gong (another name for Ji Dian), and asked him to send two more poems. Fifty years later, a man from Fancun sent wood.
于凈慈。言近屬濟公所化。
贊曰。濟公徹樞旨于瞎堂言下。遂以格外玄機。混俗同塵。或嘲風弄月。發明佛祖心宗。時不怪。以顛僧目之。幸也。及示化天下。始同稱公。為不可測人。豈非末後實效光明之被于萬物也。博矣。於戲鑒公生平。若非賢聖應世。求不巧盡拙。生亦不可得也。
南宋元明僧寶傳卷四 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷五
密庵杰禪師
禪師名咸杰。號密庵。其先福州世族也。姓鄭氏。母夢廬山皓鬢頭陀入室而生。生之夕。境內皆聞天樂。不知何祥。其親亦秘之。師幼穎悟。氣宇深沉。事親以孝聞。親有賢行。勖之遠遊。遂得度受具。不結侶。不備衾。寒暑一衲。遍扣諸方。諸方敬之。晚依應庵。屢遭訶詈。不假一詞。默師默契其機。一日應庵晚參垂問。如何是正法眼。師遽趨對曰。破砂盆。應庵頷之。命入侍。大擁眾心。及辭歸省親。應庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破砂盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要爾遵。師閩還。應庵乃上堂。舉師分座曰。一棒一條痕。一摑一手血。臨濟老瞎驢。至今猶未瞥
【現代漢語翻譯】 現代漢語譯本： 在凈慈寺，人們說他（濟公）最近被濟公所點化。
讚語說：濟公在瞎堂的言語下徹底領悟了樞要宗旨，於是以不落俗套的玄妙機理，混跡於世俗之中。有時吟風弄月，闡發佛祖的心宗。當時的人不覺得奇怪，用『顛僧』來稱呼他，這真是幸運。等到他示寂（圓寂）之後，天下人才開始共同稱他為『公』，認為他是不可預測的人。這難道不是末後實效的光明照耀于萬物嗎？他的胸懷多麼廣博啊！唉，回顧濟公的生平，如果不是賢聖應世，想要不精巧而顯笨拙，即使是想裝也裝不來的。
《南宋元明僧寶傳》卷四 卍新續藏第 79 冊 No. 1562 《南宋元明禪林僧寶傳》
《南宋元明禪林僧寶傳》卷五
密庵杰禪師
禪師名咸杰，號密庵（法號）。他的先祖是福州的名門望族，姓鄭。他的母親夢見廬山一位皓首白鬚的頭陀（苦行僧）進入房間，然後就生下了他。出生當晚，境內都聽到了天樂，不知道是什麼祥瑞。他的父母也對此事保密。禪師從小就聰穎，氣度深沉，以孝順父母而聞名。他的父母有賢德，鼓勵他遠遊。於是他得以出家受具足戒。他不結伴，也不準備被褥，一年四季只穿一件衲衣，遍訪各地的禪師。各地的禪師都很尊敬他。晚年他依止應庵禪師，屢次遭到應庵禪師的呵斥，但他一句話也不辯解。應庵禪師默默地認可了他的根器。有一天，應庵禪師在晚參時垂問：『如何是正法眼？』禪師立刻上前回答說：『破砂盆。』應庵禪師點頭認可，命他入室侍奉，贏得了大眾的擁護。等到他告辭回家省親時，應庵禪師送了他一首偈語說：『大徹大悟的投機之句，在當陽之處廓清頂門。跟隨我至今四年，考察詢問沒有留下任何痕跡。雖然沒有交付衣缽，但氣宇卻能吞沒乾坤。卻把正法眼，叫做破砂盆。這次出行將要省親，切記不要立刻轉身就走。我還有末後一句，等你回來要你遵循。』禪師回到福建后，應庵禪師就上堂，舉薦禪師分座說法，說：『一棒一條痕，一摑一手血。臨濟這老瞎驢，至今還沒有瞥見。』
【English Translation】 English version: At Jingci Temple, it is said that he (Jigong) was recently transformed by Jigong.
The eulogy says: Jigong thoroughly understood the pivotal meaning under Xiatang's words, and thus, with unconventional and profound mechanisms, mingled with the mundane world. Sometimes he would chant about the wind and moon, elucidating the mind-essence of the Buddhas and Patriarchs. People at the time did not find it strange, and called him 'Crazy Monk,' which was fortunate. When he manifested his passing (parinirvana), the world began to commonly call him 'Gong,' considering him an unfathomable person. Isn't this the light of the ultimate effect shining upon all things? How vast his mind was! Alas, looking back at Jigong's life, if he were not a sage incarnate, trying to be clumsy instead of skillful would be impossible, even if one tried to pretend.
The Biographies of Eminent Monks in Chan Lineage of Southern Song and Yuan Dynasties, Volume 4 Supplement to the Buddhist Canon Continued, No. 1562, The Biographies of Eminent Monks in Chan Lineage of Southern Song and Yuan Dynasties
The Biographies of Eminent Monks in Chan Lineage of Southern Song and Yuan Dynasties, Volume 5
Chan Master Mi'an Jie (Secret Hermitage Outstanding)
The Chan Master's name was Xianjie, and his title was Mi'an (Densely Shaded Hermitage). His ancestors were a prominent family in Fuzhou, with the surname Zheng. His mother dreamed of a white-haired, white-bearded ascetic (T陀頭, tóutuó) from Mount Lu entering her room, and then she gave birth to him. On the night of his birth, heavenly music was heard throughout the region, and no one knew what auspicious sign it was. His parents kept this a secret. The Chan Master was intelligent from a young age, with a profound demeanor, and was known for his filial piety towards his parents. His parents were virtuous and encouraged him to travel far. Thus, he was able to leave home and receive the full precepts. He did not travel with companions, nor did he prepare bedding; he wore only one patched robe throughout the year, visiting Chan masters in various places. The Chan masters in various places respected him. In his later years, he relied on Chan Master Ying'an, who repeatedly scolded him, but he did not offer a single word of explanation. Chan Master Ying'an silently acknowledged his potential. One day, during the evening assembly, Chan Master Ying'an asked: 'What is the true Dharma eye?' The Chan Master immediately stepped forward and replied: 'A broken clay pot.' Chan Master Ying'an nodded in approval and ordered him to serve in the room, winning the support of the masses. When he bid farewell to return home to visit his parents, Chan Master Ying'an sent him a verse, saying: 'A thoroughly enlightened, opportune phrase, clears the crown of the head in the present moment. Having followed me for four years, examination and inquiry have left no trace. Although the robe and bowl have not been passed on, his demeanor can swallow the universe. Yet, the true Dharma eye is called a broken clay pot. This trip will be to visit your parents, remember not to turn around and leave immediately. I have a final phrase, waiting for you to return to follow.' After the Chan Master returned to Fujian, Chan Master Ying'an ascended the hall and recommended the Chan Master to share the seat and expound the Dharma, saying: 'One strike leaves a mark, one slap leaves a bloody hand. This old blind donkey of Linji (Rinzai), still hasn't caught a glimpse.'
。須彌頂上浪拍天。大洋海水無一滴。偉哉本色人。頂門亞三隻辨龍蛇。百草頭擒虎兕。一毫力穿大地人鼻孔。坐斷衲僧搖舌。雖然猶未撥動向上一竅在。且作么生是向上一竅。問取堂中首座杰。未幾開化衢之烏巨。其節概大類應庵。應接渾如妙喜。一時厭飫叢林者。皆起而歸之。秘閣張镃。矢向宗風。改宅為慧云寺。請師據室。師憐其正信。示以趙州無字。镃得旨。及師應祥符蔣山。歷華藏雙徑。而镃皆隨侍。又遷靈隱。床歷無所容。乃舉破庵先。分座接納焉。師嘗被召入禁庭。或留宿內觀堂。天子屢欲加贈。師屢以疾辭。教授嚴康朝曰。窮則獨善其身。達則兼濟天下。理固然也。況良時莫再。聖主難逢。法兄每用藏六之機。不顧從上縣絲之脈。朝不取也。師曰。汝之所見。本為通論。但弘道設教也以時。當此際。京畿宮觀。金碧交輝。古德高風。杳不聞矣。而躁進孟浪之病。庶幾老成持重者。有以振之。且華亭渡西山隱。獨非兼濟天下乎哉。力請退休平江。淳熙甲辰春。天童使至。師告眾曰。去年八月間。得旨與安閑。擺脫水云性。縱步到陽山。元宅諸子弟。忻然力追攀。庵居三個月。開懷宇宙寬。忽接四明信。來書意盤桓。天童虛法席。使君語猶端。迢迢遣專使。不問路行難。山僧臨晚景。不敢自相瞞。捶鼓樂
【現代漢語翻譯】 現代漢語譯本： 須彌山頂上的浪濤拍打著天空，整個大洋的海水彷彿都消失了一滴不剩。多麼偉大啊，這本來的面目！在頭頂上，亞三才能分辨龍和蛇，在百草叢中才能擒住老虎和犀牛。一毫的力氣就能穿透大地人的鼻孔，（他的說法）能堵住所有禪僧的饒舌。雖然如此，（他）仍然沒有撥動向上的一竅。那麼，什麼是向上的一竅呢？去問問堂中的首座杰吧！不久之後，（他）開化了衢州的烏巨，他的節操氣概很像應庵，應答接物又像妙喜。一時之間，厭倦了叢林生活的人，都紛紛起身歸附他。秘閣學士張镃，一心向往宗門風範，將自己的住宅改建為慧云寺，邀請（破庵祖先）禪師來主持。禪師憐憫他真誠的信仰，用趙州禪師的『無』字來開示他，張镃因此領悟了禪旨。等到禪師應邀前往祥符蔣山，又歷經華藏寺、雙徑寺，張镃都跟隨侍奉。後來又遷往靈隱寺，禪床已經沒有空餘的地方了，於是就推舉破庵祖先禪師，分座接納（僧眾）。禪師曾經被召入皇宮禁地，有時被留在內觀堂住宿。皇帝多次想要賞賜他，禪師都以生病為理由推辭。教授嚴康朝說：『（人）窮困的時候就獨自修養自身，顯達的時候就兼濟天下，這是理所當然的。何況美好的時機不再有，英明的君主難以遇到。法兄您總是使用藏六的機巧，不顧及從上而下的傳承脈絡，朝廷不採納您啊！』禪師說：『你所看到的，本來是普遍的道理，但是弘揚佛法、設立教化也要看時機。在這個時候，京城的宮觀，金碧輝煌，古代高僧的風範，已經聽不到了。而躁進輕率的毛病，或許老成持重的人，可以用（他們的行為）來匡正它。況且華亭渡的西山隱士，難道不是在兼濟天下嗎？』（禪師）極力請求退休，回到平江。淳熙甲辰年春天，天童寺的使者來到，禪師告訴大家說：『去年八月間，得到旨意可以安閑度日，擺脫了水云的習性，隨意漫步到了陽山。原來的住宅里的弟子們，高興地極力追趕攀附。在庵里住了三個月，心懷開闊，宇宙寬廣。忽然接到四明（天童寺）的信，來信的意思委婉懇切。天童寺空缺著住持的法座，地方長官的話語懇切誠懇。迢迢千里派遣專門的使者，不顧路途的艱難。山僧我已是晚年，不敢自己欺騙自己。敲鼓奏樂
【English Translation】 English version: Waves on the summit of Mount Sumeru crash against the sky, not a single drop remains of the ocean's water. How great is this original essence! On the crown of the head, only Arya-three can distinguish dragons from snakes; amidst the myriad grasses, one can capture tigers and rhinoceroses. With the strength of a single hair, one can pierce the nostrils of the earth-dwellers, silencing the chattering tongues of all Zen monks. Yet, even so, he has not stirred the uppermost aperture. So, what is the uppermost aperture? Ask the head seat Jie in the hall! Before long, he enlightened Wu Ju of Quzhou, his integrity and demeanor greatly resembling Ying'an, his responses akin to Miaoxi. For a time, those weary of monastic life all rose and returned to him. Zhang Zi of the Secretarial Pavilion, with his heart set on the Zen school's style, converted his residence into Huiyun Temple, inviting the master to reside there. The master, pitying his sincere faith, showed him Zhao Zhou's 'Mu' (無, 'no' or 'nothingness'). Zi attained the essence. When the master responded to the invitation to Xiangfu Jiangshan, and passed through Huazang and Shuangjing, Zi always attended him. Later, he moved to Lingyin Temple, where there was no room for a bed, so he recommended Po'an Xian to share the seat and receive (the monks). The master was once summoned to the imperial court, sometimes staying overnight in the Inner Contemplation Hall. The emperor repeatedly wanted to bestow gifts, but the master repeatedly declined, citing illness. Professor Yan Kangchao said, 'In poverty, cultivate oneself alone; in prosperity, benefit all under heaven. This is the natural principle. Moreover, good times do not return, and a wise ruler is hard to meet. Dharma brother, you always use the mechanism of concealing the six senses, disregarding the thread of transmission from above. The court does not accept you!' The master said, 'What you see is originally a general principle, but propagating the Dharma and establishing teachings also depend on the time. At this time, the palaces and temples of the capital are resplendent with gold and jade, and the demeanor of ancient virtuous monks is no longer heard. And the illness of rashness and recklessness, perhaps those who are mature and prudent can rectify it. Moreover, is the recluse of Xishan at Huating Ferry not also benefiting all under heaven?' (The master) earnestly requested retirement and returned to Pingjiang. In the spring of Chunxi's Jia Chen year, the envoy from Tiantong Temple arrived. The master told the assembly, 'In the eighth month of last year, I received an edict to live in leisure, freed from the nature of water and clouds, and strolled to Yangshan. The disciples in the original residence, joyfully and eagerly chased after me. I lived in the hermitage for three months, my heart open and the universe wide. Suddenly, I received a letter from Siming (Tiantong Temple), the meaning of the letter was tactful and earnest. Tiantong Temple lacks an abbot's seat, and the words of the local official are sincere and earnest. A special envoy was sent from afar, regardless of the difficulty of the journey. This old monk is in his twilight years, and dares not deceive himself. Drums and music
與行。四眾亦忻歡。先師未了底。應是起波瀾。敢問大眾。如何是先師未了底。一回飲水一回咽。臨濟德山俱汗顏。入寺以應庵遺規結制。升座曰。數十年前舊公案。今日拈來重剖判。任是鐵眼與銅睛。也須曳入紅爐煅。眾中忽有個不受瞞底出來道。盡大地是個紅爐。也煅某甲不破。只向他道。也知你在鬼窟里作活計。淳熙丙午。無病示寂。塔于寺東。其嗣法者。破庵先等一十二人。而澄照自鏡。覆住天童。
贊曰。應庵廓虎丘之風。時出入其庭者濟濟耳。以其廢鉤繩而取曲直。故竊諱之。及密庵開化。山不束岳。海不束濤。豈非過師之智。自與齊眉共躅者異歟。不然。則臨濟宗風何能西咸四七。而東登二三也。
育王堪禪師
禪師出四明毛氏。名妙堪。號笑翁。十歲授以世典。過目成誦。不悅也。乃從野庵欽。潛心釋訓。竟為大僧。受無用全禪師之囑。住后以持綱不屈。聲達朝廷。朝廷屢以名山居堪。堪去就自若淡如也。一時爭慕之。堪初參松源於靈隱不契。偶禪者讀全無用自讚曰。匙挑不上個村夫。文墨胸中一點無。曾把虛空揣出骨。惡聲贏得滿江湖。堪悚然欲見全。未及發。會全公訪靈隱。堪心幸之。松源引座。全乃曰。適來松源和尚。舉竹篦話。令天童納敗缺。諸人要知么。聽取一頌。黑
【現代漢語翻譯】 現代漢語譯本： 與行者和四眾弟子都感到歡欣鼓舞。先師（指之前的禪師）未完成的事情，應該是要引起新的波瀾。敢問各位，什麼是先師未完成的事情？就像一回飲水一回哽咽一樣，讓臨濟（Linji）和德山（Deshan）都感到汗顏。應庵（Ying'an）禪師入寺后，按照他的遺規來約束自己。升座說法時說：『數十年前的舊公案，今天拿出來重新剖析判斷。就算是鐵眼和銅睛，也必須拉入紅爐中煅燒。』人群中忽然有個不受矇蔽的人出來說：『整個大地就是一個紅爐，也無法煅燒我。』只向他說：『也知道你在鬼窟里做活計。』淳熙丙午年間，無病而示寂，塔建在寺廟東邊。他的嗣法弟子有破庵先（Po'an Xian）等一十二人，而澄照自鏡（Chengzhao Zijian）又重新住持天童寺（Tiantong Temple）。
讚語說：應庵（Ying'an）禪師發揚了虎丘（Tiger Hill）的宗風，當時出入他門庭的人很多。因為他廢棄了鉤繩而取用曲直，所以有人暗中忌諱他。等到密庵（Mi'an）禪師開化后，山不再束縛岳，海不再束縛濤，這難道不是超越老師的智慧嗎？自然與那些與老師齊眉並肩的人不同。不然的話，臨濟宗（Linji School）的宗風怎麼能夠西傳到咸陽四十七處，而東傳到登州二三處呢？
育王堪禪師（Yuwang Kan, Chan Master）
禪師出生於四明（Siming）的毛氏家族，名叫妙堪（Miaokan），號笑翁（Xiaoweng）。十歲時教他世俗典籍，他看過一遍就能背誦，但他並不喜歡。於是跟隨野庵欽（Ye'an Qin）禪師，潛心研究佛經訓釋，最終成為一名大僧。接受無用全（Wuyong Quan）禪師的囑託，住持寺廟后，因為他堅持原則毫不屈服，聲名傳到朝廷。朝廷多次想用名山大寺來請他住持，但他去留自如，淡泊名利。一時之間，人們爭相仰慕他。堪禪師最初在靈隱寺（Lingyin Temple）參訪松源（Songyuan）禪師，但並不契合。偶然有禪者讀到全無用（Quan Wuyong）禪師的自讚詩說：『用勺子也挑不起來的村夫，胸中一點文墨都沒有。曾經把虛空揣摩出骨頭，惡名贏得滿江湖。』堪禪師聽后悚然心動，想要見全無用（Quan），但還沒來得及動身，恰逢全公（Quan Gong）來靈隱寺（Lingyin Temple）拜訪。堪禪師心中感到慶幸。松源（Songyuan）禪師引他入座，全無用（Quan）禪師就說：『剛才松源（Songyuan）和尚舉竹篦的話頭，讓天童寺（Tiantong Temple）的人都認輸了。諸位想知道嗎？聽我念一首偈語。黑
【English Translation】 English version: The traveling monk and the fourfold assembly were all delighted. What the late master (referring to the previous Chan master) had not completed must be about to stir up new waves. May I ask everyone, what is it that the late master had not completed? It's like drinking water and choking at the same time, making Linji and Deshan both blush with shame. After Chan Master Ying'an entered the temple, he restrained himself according to his legacy rules. When ascending the seat to give a Dharma talk, he said: 'The old case from decades ago, today I bring it out to re-analyze and judge. Even if one has iron eyes and copper pupils, they must be dragged into the red furnace to be tempered.' Suddenly, someone in the crowd who could not be deceived came out and said: 'The entire earth is a red furnace, yet it cannot temper me.' He only said to him: 'I also know that you are making a living in a ghost cave.' In the year of Bingwu during the Chunxi era, he passed away without illness, and his pagoda was built east of the temple. His Dharma heirs included Po'an Xian and twelve others, while Chengzhao Zijian again resided at Tiantong Temple.
The eulogy says: Chan Master Ying'an promoted the style of Tiger Hill, and many people came and went through his gates at that time. Because he abandoned hooks and ropes and used curves and straights, some secretly feared him. When Chan Master Mi'an enlightened, the mountain no longer bound the peaks, and the sea no longer bound the waves. Isn't this the wisdom that surpasses the teacher? Naturally, it is different from those who are on par with the teacher. Otherwise, how could the Linji School's style spread west to forty-seven places in Xianyang and east to two or three places in Dengzhou?
Chan Master Yuwang Kan
The Chan master was born into the Mao family of Siming, named Miaokan, with the sobriquet Xiaoweng. At the age of ten, he was taught secular classics, which he could recite after reading once, but he did not like them. So he followed Chan Master Ye'an Qin, and devoted himself to studying Buddhist scriptures and commentaries, eventually becoming a great monk. After accepting the entrustment of Chan Master Wuyong Quan, and residing in the temple, his reputation reached the court because of his adherence to principles and unwavering spirit. The court repeatedly wanted to invite him to reside in famous mountains and great temples, but he came and went freely, indifferent to fame and fortune. For a time, people vied to admire him. Chan Master Kan initially visited Chan Master Songyuan at Lingyin Temple, but did not resonate with him. By chance, a Chan practitioner read Chan Master Quan Wuyong's self-praise poem, saying: 'A villager who cannot be picked up with a spoon, with not a single drop of ink in his chest. Once tried to knead bones out of the void, earning a bad reputation throughout the rivers and lakes.' Chan Master Kan was startled and wanted to see Quan Wuyong, but before he could set off, it happened that Master Quan came to Lingyin Temple to visit. Chan Master Kan felt fortunate in his heart. Chan Master Songyuan led him to a seat, and Chan Master Quan Wuyong said: 'Just now, the abbot Songyuan raised the topic of the bamboo stick, causing the people of Tiantong Temple to admit defeat. Do you all want to know? Listen to my verse. Black'
漆竹篦握起。迅雷不及掩耳。德山臨濟茫然。懵底如何插嘴。堪於此信入。即隨至天童。告香入室。全公以趙州無字徴堪。堪擬對。全驟擊之。堪大悟曰。大涂毒鼓。轟天震地。轉腦回頭。橫屍萬里。全公可之。堪后出世妙勝。遷金文。又廣孝。始終不務姑息。誠感徴應。紹興乙亥。禱雨。有司欲援徽宗事例。以道居僧之左。而尊其符水之術。堪力言不可。遂退歸雪竇。天竟不雨。童叟謠曰。以右為左。天曰不可。四月五月。池潭起火。聞于朝。復舊序。雨乃大通。衛藩遂以臺山報恩請堪。堪以臺山舊無律宗。乃議十寺為壇。弘施毗尼。於是四眾云合。化行南國。乃至屠父行慈。狗盜弭節。奉詔住虎丘。未幾升靈隱。衛王特建大慈寺。請堪為開山首祖。既而退隱上柏。臺郡陳使君。邀居瑞巖。居無何。又遷江心寺。乃淳熙壬寅年也。當是時。孝宗留神內典。常制圓覺楞嚴經注。普賜文臣。又嘗召對諸禪宗。如佛照光者。出入禁廷。以內觀堂。為禪師邸。甚盛典也。俄有奏。令僧道買紫衣師號。為大剎住持。堪駭嘆曰。審是。則商賈皆可主法耶。吾道危矣。即詣闕抗疏。切直數千言。議寢。紹熙癸丑年。佛照再赴壽皇詔。而育王席虛。以堪補之。堪歷主名坊。機不虛發。深憐根有利鈍。而法無小大。嘗以頌示諸學流曰。
車牛腦後痛加鞭。棄卻黃金抱碌磚。逐惡隨邪至今日。即非心佛錯流傳。又曰。覺城東際老婆婆。白髮𣯶𣯶意氣多。與佛同生嫌見佛。惡人無柰惡人何。又曰。柳毅傳書只自知。得便宜是落便宜。親生愛子都拋卻。痛惜深憐乞養兒。猶以柬致石鼓夷曰。先師法道。惟我與公。我既日就衰頹。無足道者。公今應跡靈隱。利生接物。去就當如秋葉春云。任緣聚散。凡與公卿貴人相見。務翻其窠窟。絕其偷心。若稍有院子。一念掛在胸次。模棱茍合。便成流俗阿師。雖為萬指住持。何足貴也。詞甚激切。慶元庚申春。書遺表上達。並作短語。挽張寺丞主後事。乃趺坐白眾曰。業鏡高懸。七十二年。一錘粉碎。大道坦然。再與曹通守訣別。斂目而逝。其僧臘六十也。後嗣無文燦。燦付愚叟鑒。鑒閩人。有實德。元世祖詔住攴提。賜號通悟明印。明印去妙喜。其世有五。
贊曰。碩果不食。厥功偉也。當南遷后。司衡多建中之餘。至今方外。以市名職。吾道微矣。公乃毅然撥亂。而反之正。功孰大焉。謂之碩果非耶。殊不知浩然綱領之節。又原於妙喜云。
華藏民禪師
禪師生於嘉定府朱氏。諱安民。字密印。有異表。聲若洪鐘。心契圓悟之機。圓悟舉民首眾。曰。休夸四分罷楞嚴。按下雲頭徹底參。莫學亮
公親馬祖。還如德嶠訪龍潭。七年往返游昭覺。三載翱翔上碧巖。今日煩充第一座。百花叢里現優曇。蓋民初開講于成都。雅稱楞嚴獨步。因訪友過昭覺。適圓悟小參。舉趙州拈南陽三喚侍者話云。如人暗中書字。字雖未成。文彩已彰。且道那裡是文彩已彰處。民聞疑之。次日擬行。躊躇未決。其友謂民曰。君既匡徒領眾。文彩日彰。倘有從上道理。消不去處。直與堂頭和尚。坐而商略。何不可耶。顧而蘊結胸次。無乃病乎。民唯唯。遂告香入室。圓悟徐舉楞嚴。徴其心之所在。民多呈義解。悟笑曰。座主他日入地獄。莫怨老僧不道。民愕然折節。胡跪求說前旨。悟又笑曰。文彩已彰。民俯首出。而嘆曰。禪門委有長處。葉公之龍不足貴也。即散講依棲焉。一日白圓悟曰。和尚休舉話。待某說看。尋常拈椎豎拂。豈不是經中道。一切世界諸所有相。皆即菩提妙明真心。下喝敲床時。豈不是反聞聞自性。性成無上道。悟唾之曰。你元來在者里作活計。民於此信入。復請曰。古帆未掛時如何。悟曰。庭前柏樹子。民積滯頓豁。踴躍趨出曰。古人道一滴投于巨壑。殊不知巨壑投於一滴矣。於是民之美譽溢叢林。佛鑒聞而笑曰。何日吹到蔣山門下。別有商量在。民后謁鑒。鑒問曰。佛果有不曾亂為人說底句。曾向你說么。對曰
【現代漢語翻譯】 現代漢語譯本 公親馬祖（人名）。還像德嶠（地名）拜訪龍潭（地名）。七年往返遊歷昭覺（寺名）。三年翱翔于碧巖（地名）。今天有幸擔任第一座講席，如同在百花叢中顯現優曇花（稀有之花，比喻佛法難遇）。蓋民（人名）最初在成都開講，以精通《楞嚴經》而聞名。一次拜訪朋友路過昭覺寺，適逢圓悟（禪師法號）小參（禪宗術語，指簡短的參禪）。圓悟禪師舉趙州（禪師法號）拈南陽（地名）三喚侍者的話說：『如同人在黑暗中寫字，字雖然沒有寫成，但文采已經顯現。』請問，哪裡是文采已經顯現的地方？蓋民聽後感到疑惑。第二天打算離開，但猶豫不決。他的朋友對蓋民說：『您既然教導弟子，帶領大眾，文采日益顯現，如果遇到無法理解的禪宗道理，直接與堂頭和尚（住持）坐下來商量，又有什麼不可以呢？如果只是鬱結在心中，恐怕會成為一種病。』蓋民表示同意，於是告香入室（禪宗用語，指向住持請教）。圓悟禪師慢慢地舉起《楞嚴經》，詢問蓋民對經文核心的理解。蓋民大多呈上義理上的解釋。圓悟禪師笑著說：『座主（對精通佛經者的尊稱）將來墮入地獄，不要抱怨老僧沒有提醒你。』蓋民驚愕而折服，跪著請求解釋之前的含義。圓悟禪師又笑著說：『文采已經顯現。』蓋民低頭出來，感嘆道：『禪門確實有其長處，葉公好龍（比喻空有其表）不足為貴。』於是停止講經，依附圓悟禪師。一天，蓋民對圓悟禪師說：『和尚不要舉話頭（禪宗用語，指禪師引導參禪的話），讓我來說說看。尋常的拈椎豎拂（禪宗用語，指禪師的動作），豈不是經中說的『一切世界諸所有相，皆即菩提妙明真心』？』下喝敲床時，豈不是『反聞聞自性，性成無上道』？圓悟禪師唾棄他說：『你原來在這裡做活計（禪宗用語，指在言語文字上打轉）！』蓋民於此深信不疑，又請教說：『古帆未掛時如何？』圓悟禪師說：『庭前柏樹子。』蓋民積壓的疑惑頓時消解，跳躍而出說：『古人說一滴投于巨壑，殊不知巨壑投於一滴矣！』於是蓋民的美名傳遍叢林。佛鑒（禪師法號）聽后笑著說：『什麼時候能吹到蔣山（地名）門下，再另有商量。』蓋民後來拜見佛鑒禪師，佛鑒禪師問道：『佛果（禪師法號）有不曾隨便為人說的句子，曾經對你說過嗎？』蓋民回答說：
【English Translation】 English version Venerable Gai Min visited Mazu (name of a Zen master). It was like De Qiao (place name) visiting Longtan (place name). For seven years, he traveled back and forth to Zhaojue (temple name). For three years, he soared over Biyan (place name). Today, I am fortunate to be the first speaker, like the appearance of the Udumbara flower (rare flower, a metaphor for the rarity of encountering the Dharma) in a hundred flowers. Gai Min (name of a person) first started lecturing in Chengdu, and was known for his mastery of the Shurangama Sutra. Once, while visiting a friend, he passed by Zhaojue Temple, and it happened to be Yuanwu's (Dharma name of a Zen master) small Chan session (Zen term, referring to a short Chan practice). Zen Master Yuanwu cited Zhao Zhou's (Dharma name of a Zen master) words of Nanyang (place name) calling the attendant three times, saying: 'It is like a person writing in the dark, although the character is not yet formed, the literary talent has already appeared.' May I ask, where is the place where the literary talent has already appeared? Gai Min felt doubtful after hearing this. The next day, he planned to leave, but hesitated. His friend said to Gai Min: 'Since you are teaching disciples and leading the masses, your literary talent is increasing day by day. If you encounter Zen principles that you cannot understand, why not sit down and discuss them directly with the abbot? If you just keep it in your heart, I am afraid it will become a disease.' Gai Min agreed, so he reported to the abbot (Zen term, referring to asking the abbot for guidance). Zen Master Yuanwu slowly raised the Shurangama Sutra and asked Gai Min about his understanding of the core of the sutra. Gai Min mostly presented explanations of the meaning of the scriptures. Zen Master Yuanwu smiled and said: 'In the future, if you fall into hell, don't blame the old monk for not reminding you.' Gai Min was shocked and subdued, kneeling and asking for an explanation of the previous meaning. Zen Master Yuanwu smiled again and said: 'The literary talent has already appeared.' Gai Min lowered his head and came out, sighing: 'The Zen school does have its strengths, and Ye Gong's love of dragons (a metaphor for being superficial) is not worth admiring.' So he stopped lecturing and relied on Zen Master Yuanwu. One day, Gai Min said to Zen Master Yuanwu: 'Venerable, don't raise a topic (Zen term, referring to the words of a Zen master to guide Chan practice), let me talk about it. Isn't the usual picking up a mallet and raising a whisk (Zen term, referring to the actions of a Zen master) what the sutra says, 'All phenomena in all worlds are the wonderful, bright, true mind of Bodhi'?' When you shout and knock on the bed, isn't it 'Hearing back to hear one's own nature, one's nature becomes the supreme path'?' Zen Master Yuanwu spat at him and said: 'You were originally making a living here (Zen term, referring to getting stuck in words and texts)!' Gai Min deeply believed in this, and asked again: 'What about when the ancient sail is not yet hung?' Zen Master Yuanwu said: 'The cypress tree in front of the courtyard.' Gai Min's accumulated doubts were immediately dispelled, and he jumped out and said: 'The ancients said that a drop is thrown into a huge ravine, but little does one know that the huge ravine is thrown into a drop!' So Gai Min's reputation spread throughout the monasteries. Zen Master Fojian (Dharma name of a Zen master) smiled after hearing this and said: 'When will it be blown to the gate of Jiangshan (place name), and then we will have another discussion.' Gai Min later visited Zen Master Fojian, and Zen Master Fojian asked: 'Did Buddha Fruit (Dharma name of a Zen master) ever say to you a sentence that he never casually said to others?' Gai Min replied:
。合取狗口。鑒變色震聲曰。不是者個道理。曰。無人奪你鹽茶袋。叫作甚麼。鑒曰。佛果若不為你說。我為你說。曰。和尚疑時退院別參去。鑒呵呵大笑。以殊禮延之。民遂開法保寧。而建康緇素。強民至華藏。升座以篆鑰委之。座下各趨而去。民知中計。嘆曰。三十年弄馬騎。今日卻被驢子撲。是時海內宗風大盛。叢林最小者。千指聚集。民獨嚴持風裁榻。無雜賓春㸑之役。常躬為之。至法鼓鳴時。龍蛇競勢。民不禁也。示眾曰。眾賣花兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠藹中。可笑古人恁么道。大似逃峰赴壑。避溺投火。爭如隨分到尺八五分钁頭邊。討一個半個。雖然如是。山僧半個也不要。何故富嫌千口少。貧恨一身多。又從華藏退居。故里之中峰。乃以圓悟白拂。付之寶印。會圓悟歸蜀。民遣印省之。悟問曰。從上諸聖以何接人。印豎拳悟曰。此是老僧用底作么生。是從上諸聖用底。印以拳揮之。悟亦舉拳。相交大笑。一眾改觀。而民公之望益重。民竟無疾。終於本山。阇維。心舌不壞。舍利無數。細民穴地尺許。皆得之尤。光明瑩潔焉。
徑山印禪師
寶印禪師者。嘉州人。號別峰。初業儒。棄儒剃染。業華嚴。又棄華嚴。從華藏民禪師。悟明心要。其祖圓悟每譽之謂
。印有超師之略。印之名遂著。乃通謁于妙喜。自稱西川法侄。時徑山多士。竊笑之。妙喜問曰。未出劍門關。與你三十棒了也。印遂展拜曰。不合起動和尚。妙喜忻然。顧左右曰。你們騎馬趁不及。是日萬指。叢林為之震動。於是西還開法。而兩川素稱義虎之雄者。皆從印游。印仍慰其開講曰。宗教無二致。而公白岐耳。公以無欺心而演教。教中之宗也。我以無欺心而弘宗。宗中之教也。我佛初轉四諦于鹿苑。而憍陳如乃無欺之首也。后拈枝花于靈峰。而迦葉乃無欺之終也。故其間談經三百餘會。皆以無欺法。而利無欺眾。公但自反能無欺乎。既無欺矣。以無欺舌而流無欺教。則教與宗。是一是二乎。惟諸公勉之。印又出峽。住持保寧。次遷金山。自金山移雪竇。自雪竇補雙徑。其眾盛矣。嘗示眾曰。世尊初成正覺于鹿野苑中。轉四諦法輪。憍陳如比丘最初悟道。真凈拈云。今日新豐洞里。只轉個拄杖子。遂拈拄杖卓左邊云。還有最初悟道者么。若無丈夫。自有沖天志。莫向如來行處行。遂喝一喝。下座。若是印上座不然。今日向鳳凰山裡。初無工夫。轉四諦法輪亦無氣方。轉拄杖子。只教諸人。行須緩步。語要低聲。何故欲得不招無間業。莫謗如來正法輪。又曰。三世諸佛。以一句演百千萬億句。收百千萬億句只
【現代漢語翻譯】 現代漢語譯本 印有超師之略，因此印的名聲顯揚。於是他去拜見妙喜（指大慧宗杲禪師），自稱是西川的法侄。當時徑山（寺名）的僧人大多暗自嘲笑他。妙喜問道：『你還沒出劍門關，就該打你三十棒了。』印於是行禮說：『不該驚動和尚。』妙喜高興地說：『你們騎馬也趕不上他。』當天，萬指（指眾多僧人）叢林為之震動。於是印西行開創佛法，而兩川（指四川地區）向來以義虎（指有義氣的豪傑）著稱的雄杰，都跟隨印遊學。印仍然慰勞他們開講佛法說：『宗教沒有兩樣，而各位是白岐（指德高望重的人）一樣的人物。各位以沒有欺騙的心來演說教義，是教中的宗師。我以沒有欺騙的心來弘揚宗門，是宗門中的教義。我佛最初在鹿苑（Sarnath）轉四諦（Four Noble Truths）法輪，而憍陳如（Ajnatakaundinya）是無欺騙的開始。後來在靈峰（鷲峰山）拈花示眾，而迦葉（Mahakasyapa）是無欺騙的結束。所以在其間談經三百餘次，都以無欺騙的法，來利益沒有欺騙的眾生。各位只要反省自己能否做到沒有欺騙。既然沒有欺騙，就用沒有欺騙的舌頭來流佈沒有欺騙的教義，那麼教與宗，是一還是二呢？希望各位努力。』 印又出峽，住持保寧（寺名）。接著遷往金山（寺名）。從金山移居雪竇（寺名）。從雪竇補任雙徑（寺名）住持。他的門徒非常興盛。曾經對大眾開示說：『世尊最初在鹿野苑中成就正覺，轉四諦法輪，憍陳如比丘最初悟道。』真凈（禪師名號）拈出說：『今天新豐洞里，只是轉個拄杖子。』於是拿起拄杖在左邊一頓，說：『還有最初悟道的人嗎？如果沒有大丈夫，自有沖天的志向。不要在如來走過的地方行走。』於是大喝一聲，下座。如果是印上座（指自己）就不是這樣。今天在鳳凰山裡，最初就沒有功夫。轉四諦法輪也沒有氣力。轉拄杖子，只是教導各位，走路要慢，說話要輕。為什麼呢？想要不招無間地獄的業報，就不要誹謗如來的正法輪。』 又說：『三世諸佛，用一句話演說百千萬億句，收回百千萬億句只
【English Translation】 English version Yin had the talent of a superior teacher, and his name became well-known because of it. Thereupon, he went to visit Miaoxi (referring to Chan Master Dahui Zonggao), claiming to be a Dharma nephew from Xichuan. At that time, most of the monks at Jingshan (temple name) secretly laughed at him. Miaoxi asked: 'Before you even left the Jianmen Pass, you should have been given thirty blows.' Yin then bowed and said: 'I shouldn't have disturbed the monk.' Miaoxi happily said: 'Even if you rode a horse, you couldn't catch up with him.' That day, the Wan Zhi (referring to numerous monks) community was shaken by it. Thereupon, Yin went west to establish the Dharma, and the heroes of the Two Rivers (referring to the Sichuan region), who were known as righteous tigers, all followed Yin to study. Yin still comforted them by saying: 'Religion and sect are not different, and you are all like Bai Qi (referring to a person of high virtue). You expound the teachings with a sincere heart, and you are the masters of the teachings. I promote the sect with a sincere heart, and I am the teachings of the sect. My Buddha first turned the Wheel of Dharma of the Four Noble Truths in Sarnath, and Ajnatakaundinya was the beginning of sincerity. Later, he held up a flower at Lingfeng (Vulture Peak), and Mahakasyapa was the end of sincerity. Therefore, in between, he spoke on the scriptures more than three hundred times, all using the Dharma of sincerity to benefit sentient beings without deception. You only need to reflect on whether you can be without deception. Since there is no deception, use the tongue of sincerity to spread the teachings of sincerity, then are the teachings and the sect one or two? I hope you all strive for it.' Yin then left the gorge and became the abbot of Baoning (temple name). Then he moved to Jinshan (temple name). From Jinshan, he moved to Xuedou (temple name). From Xuedou, he was appointed abbot of Shuangjing (temple name). His disciples were very prosperous. He once gave a sermon to the public, saying: 'The World Honored One first attained perfect enlightenment in the Deer Park and turned the Wheel of Dharma of the Four Noble Truths, and the Bhikkhu Ajnatakaundinya was the first to attain enlightenment.' True Purity (Chan master's title) picked it up and said: 'Today in Xinfeng Cave, we are just turning a staff.' Then he picked up the staff and struck it on the left side, saying: 'Is there anyone who has attained enlightenment first? If there is no great man, there is a lofty ambition. Do not walk where the Tathagata has walked.' Then he shouted loudly and stepped down from the seat. If it were the Yin Upper Seat (referring to himself), it would not be like this. Today in Phoenix Mountain, there is no effort at first. Turning the Wheel of Dharma of the Four Noble Truths also has no strength. Turning the staff, I just teach you all to walk slowly and speak softly. Why? If you want not to incur the karma of the Avici Hell, do not slander the True Dharma Wheel of the Tathagata.' He also said: 'The Buddhas of the three worlds use one sentence to expound hundreds of millions of sentences, and retract hundreds of millions of sentences only
在一句。祖師門下半句也無。祗恁么合。吃多少痛棒。諸仁者。且諸佛是祖師是。若道祖是佛不是。佛是祖不是。取捨未忘。若道祖佛一時是。佛祖一時不是。顢頇不少。且截斷葛藤一句。作么生道。大蟲裹紙帽。好笑又驚人。又曰。將心除妄。妄難除。即妄明心道轉。紆桶底趯穿。無忌諱等閑。一步一芙蕖。印年邁。日常宴坐。匡床頹然。一老比丘士夫訪拜床下。愛慕倍于父母。孝宗皇帝知而召之。印以足疾。辭不奉詔。帝賜肩輿。于東華門內。迎入選德殿。初禮臣議。朝儀及見。印直登榻跏趺。群臣皆失色。帝喜其真率。乃問圓覺之旨。印隨機酬對。帝默有契。輒注圓覺經。命印撰經首之序。自是東華門置禪師輿。以備顧問。十五年冬。力請庵居。紹熙改元。過訪智䇿禪師。兼與言別。䇿問行日。印曰。水到渠成。歸索紙書十二月初七夜。雞鳴時。如期而化。奉蛻質。返寺之法堂。留七日。顏色明潤。髮長頂溫。又七日擇退居之西岡而閟焉。謚慈辨禪師。塔曰智光。
贊曰。民禪師義壇之翅虎也。一入昭覺之門。翻然易轍與夫抱英敏之姿。負昂藏之表甘。若捉月之猿。趨陽之鹿者。豈非日劫相倍乎哉師。以己愈之方。施之別峰印。自然水乳合。而針芥投。為萬古我慢之正鑒。是則西山亮。何足為多耶。
【現代漢語翻譯】 現代漢語譯本： 一句也無。祖師門下半句也無。就這麼契合。要吃多少痛棒。各位仁者，那麼諸佛是祖師嗎？如果說祖是佛，佛不是祖；佛是祖，祖不是佛，這是取捨之心未忘。如果說祖佛一時都是，佛祖一時都不是，那是糊塗透頂。那麼截斷葛藤的一句，怎麼說呢？『大蟲裹紙帽，好笑又驚人。』又說：『將心除妄，妄難除，即妄明心道轉迂。桶底踢穿，無忌諱等閑，一步一芙蕖。』 印年邁，日常宴坐，匡床頹然。一位老比丘士大夫來拜訪床下，愛慕之情勝過父母。孝宗皇帝得知后召見他，印以足疾為由，辭謝不奉詔。皇帝賜肩輿，在東華門內，迎接進入選德殿。起初禮部官員建議，按照朝儀覲見。印直接登上榻，跏趺而坐，群臣都驚失色。皇帝喜歡他的真率，於是問圓覺的旨意。印隨機應答，皇帝心中默契。於是註釋《圓覺經》，命印撰寫經首的序。從此東華門設定禪師的肩輿，以備顧問。十五年冬天，極力請求庵居。紹熙改元，過訪智䇿禪師，兼與他告別。䇿問他動身的日子，印說：『水到渠成。』歸去索要紙筆，寫下『十二月初七夜，雞鳴時』，如期圓寂。奉其蛻化的遺體，返回寺廟的法堂，停放七日，顏色明潤，頭髮長長，頭頂溫暖。又過了七日，選擇退居的西岡而安葬。謚號慈辨禪師，塔名智光。 贊曰：民禪師是義壇的翅虎啊。一旦進入昭覺之門，就幡然改變了道路，那些懷抱英敏之姿，揹負昂藏之表，甘願像捉月之猿，趨陽之鹿的人，難道不是日劫相倍嗎？禪師用自己痊癒的方法，施用於別峰印，自然水乳交融，鍼芥相投，成為萬古以來我慢之人的正鑒。這樣看來，西山亮又算得了什麼呢？
【English Translation】 English version: Not a single sentence. Not even half a sentence under the ancestral teacher's gate. Just like that, they fit together. How many painful blows must be endured? All of you, benevolent ones, are the Buddhas the ancestral teachers? If you say the ancestor is the Buddha, but the Buddha is not the ancestor; the Buddha is the ancestor, but the ancestor is not the Buddha, then the mind of taking and discarding has not been forgotten. If you say the ancestor and the Buddha are the same at one time, and the Buddha and the ancestor are not the same at another time, then you are utterly muddled. So, how to say the sentence that cuts off the entangled vines? 'A tiger wearing a paper hat is both funny and frightening.' It is also said: 'Using the mind to eliminate delusion is difficult, for delusion is hard to remove. Using delusion to clarify the mind, the path becomes circuitous. Kicking through the bottom of the bucket, without fear or hesitation, every step is a lotus flower.' Yin was old, and he sat in meditation daily, his rush mat worn out. An old Bhiksu (Buddhist monk) and scholar came to pay respects at the foot of his bed, his admiration surpassing that for his parents. Emperor Xiaozong, upon learning of this, summoned him, but Yin declined to obey the imperial decree due to a foot ailment. The emperor bestowed a shoulder carriage and, within the Donghua Gate, welcomed him into the Xuande Hall. Initially, the officials of the Ministry of Rites suggested that he be received according to court etiquette. Yin directly ascended the couch and sat in the lotus position, causing all the officials to lose color. The emperor was pleased with his genuineness and asked about the essence of the Yuanjue (Perfect Enlightenment). Yin responded spontaneously, and the emperor had a tacit understanding. Thereupon, he annotated the Yuanjue Sutra and ordered Yin to compose the preface to the sutra. From then on, a shoulder carriage for the Chan master was placed at the Donghua Gate, ready for consultations. In the winter of the fifteenth year, he earnestly requested to reside in a hermitage. In the first year of Shaoxi, he visited Chan Master Zhice and bid him farewell. Ce asked him the date of his departure, and Yin said, 'When the water comes, the channel is formed.' Upon returning, he asked for paper and brush and wrote, 'The seventh night of the twelfth month, at the crowing of the rooster,' and passed away as scheduled. His transformed remains were returned to the Dharma Hall of the temple, where they were kept for seven days, his complexion bright and moist, his hair long, and the crown of his head warm. After another seven days, he was buried in the Xigang where he had retired. He was posthumously named Chan Master Cibiàn, and his pagoda was named Zhiguang. Eulogy: Chan Master Min is the winged tiger of the Righteous Altar. Once he entered the gate of Zhaojue, he changed his path completely. Those who embrace brilliant talents and bear an imposing appearance, willing to be like monkeys grasping at the moon and deer chasing the sun, are they not doubling their kalpas (eons)? The Chan master used his own method of healing and applied it to Biefeng Yin, naturally blending like water and milk, and like a needle meeting mustard, becoming a true mirror for the arrogant of all ages. In this light, what is Xishan Liang worth?
道林淵禪師
淵禪師者。失其里氏。木訥寡文。為人無競。嚐點胸自警曰。參方須具擇法眼。不然。踏碎鐵鞋。何益哉。是時吳楚法席。以物色相勝。獨大溈月庵果公峭甚。室中惟置一方木榻。兀坐如鐵橛。霜雪不釋。每誡知事。不可以軟語誘人。學流見輒引去。惟淵堅依抉擇。每受訶責。株立弗避。月庵每切齒熟視而休。有檀家入山求法。月庵因起謂眾曰。奚仲造車一百幅。拈卻兩頭除卻軸。驀打圓相曰。切莫錯認定盤星淵。於此盡脫廉纖。后出世潭州道林。法嗣月庵。月庵嗣開福寧。寧入五祖演禪師之爐鞴。故淵為演克肖之孫也。同出月庵之門。有八人。各化一方。獨淵瞿然。以卑自牧。群賢競起。成褫之故。道林聲價甚邁。窮谷璉嘗曰。道林頷下有逆鱗。不可攖他。有僧挺身曰。便攖時如何。璉曰。橫屍萬里。僧傳語道林。淵曰。窮谷瞎禿錯下名言。僧請別置一答。淵曰。只恐不是玉。是玉也大奇。於是禪流往來。馨炙其語。僧問曰。雪峰一問德山低頭便歸方丈意旨如何。淵曰。奔雷迸火。曰。巖頭道其未會末後句。又作么生。淵曰。相隨來也。曰。未審。那裡是巖頭密啟其意處。淵曰。萬年松在祝融峰。曰。三年後果遷化。還端的也無。淵曰。摩尼達唎吽癹吒。淵令不易出。出則風行草偃。而便懶
之獘。靡然易向。然復不馳刺檀家。日以鋤钁為佛事。普請歸。忽拈拄杖。告眾曰。離卻色聲言語。道將一句。來眾無對。淵曰。動靜色聲外。時人不肯對。世間出世間。畢竟是誰會。言訖倚杖。當軒莊立而逝。
贊曰。余讀東山演祖語錄。則青山白雲。開遮自在。嗣後尊宿肖之者幾幾。豈碧潭明月。撈捷方知乎。今揀道林數語。頗類之。不可不傳之也。然月庵恣于孤硬。而道林繼之。青陽解凍矣。萬類不獲榮。愿者未之有也。
白楊順禪師
法順禪師者。綿州文氏子也。棄蒙行腳。觀寶輪藏迅轉。頓徹教外別傳之旨。得受記于龍門佛眼。同出佛眼門者。有高庵悟竹庵圭雪堂行輩。順住白楊時。其同門俱播令名矣。獨白楊敗屋數楹。東傾西壓。以木丫支拄焉。順日攜缽袋。走撫之鄉城。至晚或負斗粟而還。及門數十人樂與之。俱每夜參。必端據木床。徒屬或栗足側耳而聽曲折。順曰。好事堆堆疊疊來。不須造作與安排。落林黃葉水推去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣。弄得恁么窮乞相。山僧祇向它道。卻被你道著。又曰。雞啼曉月。狗吠枯樁。只可默會。難入思量。看不見處。動地放光。說不到處。天地玄黃
【現代漢語翻譯】 現代漢語譯本： 他的弊端在於容易受外界影響而改變方向。然而，他不再去刺檀家（指追求名利的人家），而是每天以鋤地為佛事。他召集大眾，突然拿起拄杖，告訴大家：『離開色、聲、言語，說出一句話來。』大家都沒有回答。道林說：『在動靜、色聲之外，世人都不肯回答。世間和出世間，究竟是誰能領會？』說完，他靠著拄杖，在門前莊嚴地站立而逝。
讚語說：我讀東山演祖（指洞山良價禪師）的語錄，則青山白雲，開合遮蔽都自在。此後，模仿他的尊宿有很多。難道只有在碧潭撈月這樣快速的方法才能知道嗎？現在選擇道林的一些話，很像他。不可不傳播啊。然而月庵（指月庵正印禪師）過於孤僻剛硬，而道林繼承了他，就像青陽解凍一樣。如果萬物不能繁榮，那就是沒有願望的人。
白楊順禪師
法順禪師，是綿州文氏的兒子。他放棄了年幼時的生活，開始行腳。觀察寶輪藏（指佛法）迅速運轉，頓悟了教外別傳的宗旨。他從龍門佛眼（指佛眼清遠禪師）那裡得到了印可。與他一同出自佛眼門下的，有高庵悟、竹庵圭、雪堂行等人。順禪師住在白楊寺的時候，他的同門都已聲名遠揚了。只有白楊寺破敗不堪，幾間房屋東倒西歪，用木頭支撐著。順禪師每天帶著缽袋，走到撫之鄉城去乞食，到晚上有時揹著一斗米回來。有幾十個人樂於和他在一起，每天晚上都來參禪。他必定端坐在木床上，他的徒弟們有時會屏住呼吸，側耳傾聽他的開示。順禪師說：『好事堆堆疊疊地來，不需要造作和安排。落林的黃葉被水推去，橫谷的白雲被風捲回。寒雁一聲，情念斷絕，霜鐘才動，我的山也崩摧。白楊更有過人之處，整夜在寒冷的爐子里撥弄死灰。』忽然有個衲僧出來說：『長老少賣弄了，弄得這麼窮困潦倒的樣子。』山僧只對他說：『卻被你道著了。』又說：『雞啼曉月，狗吠枯樁，只可默默領會，難以思量。看不見的地方，動地放光。說不到的地方，天地玄黃。』
【English Translation】 English version: His defect was his susceptibility to external influences, easily changing direction. However, he no longer frequented the houses of 'ci tan' families (刺檀家) (referring to those pursuing fame and fortune), but instead, he engaged in weeding as his daily Buddhist practice. He gathered the assembly, suddenly took up his staff, and announced, 'Apart from form, sound, and language, speak a single phrase!' No one responded. Daolin (道林) said, 'Beyond movement, stillness, form, and sound, people are unwilling to answer. In the mundane and the transcendent, who ultimately understands?' Having spoken, he leaned on his staff, standing solemnly in front of the door and passed away.
The eulogy says: When I read the recorded sayings of Dongshan Yanzu (東山演祖) (referring to Chan Master Dongshan Liangjie), the green mountains and white clouds are free to open and conceal. Thereafter, many venerable monks imitated him. Is it only through the quick method of scooping for the moon in the clear pool that one can know? Now, selecting a few words from Daolin, they are quite similar. They must be transmitted. However, Yuean (月庵) (referring to Chan Master Yuean Zhengyin) was too solitary and rigid, and Daolin succeeded him, like the thawing of the Green Yang. If all things cannot flourish, it is because there are no aspirants.
Chan Master Baoyang Shun (白楊順)
Chan Master Fashun (法順) was the son of the Wen family of Mianzhou (綿州). He abandoned his early life to travel on foot. Observing the rapid turning of the 'baolun zang' (寶輪藏) (referring to the Dharma), he suddenly understood the essence of the 'jiao wai bie chuan' (教外別傳) (a special transmission outside the scriptures). He received confirmation from Foyan (佛眼) of Longmen (龍門) (referring to Chan Master Foyan Qingyuan). Those who came from Foyan's school included Gaoan Wu (高庵悟), Zhuan Gui (竹庵圭), and Xuetang Xing (雪堂行). When Shun lived at Baoyang Temple (白楊寺), his fellow disciples had already become famous. Only Baoyang Temple was dilapidated, with several houses leaning to the east and west, supported by wooden props. Shun carried his alms bowl daily, going to the towns of Fuzhi (撫之) to beg for food, sometimes returning in the evening with a 'dou' (斗) of rice on his back. Dozens of people were happy to be with him, and they would all attend Chan practice every night. He would always sit upright on a wooden bed, and his disciples would sometimes hold their breath, listening intently to his teachings. Shun said, 'Good things come piling up, no need to create or arrange. Fallen yellow leaves are pushed away by the water, white clouds in the horizontal valley are rolled back by the wind. The cry of a wild goose severs emotional thoughts, the sound of the frost bell just moves, and my mountain collapses. Baoyang has even more extraordinary things, stirring dead ashes in the cold stove all night.' Suddenly, a 'na seng' (衲僧) (a mendicant monk) came out and said, 'Elder, stop showing off, making yourself look so poor and destitute.' The monk only said to him, 'You've hit the mark.' He also said, 'The rooster crows at the dawn moon, the dog barks at the withered stump, only to be silently understood, difficult to contemplate. In the unseen place, earth-shaking light shines. In the unspeakable place, heaven and earth are mysterious and yellow.'
。撫州尺六。狀紙原來。出在清江。大眾分明話出人難見。昨夜三更月到窗。又曰。風吹茅茨屋脊漏。雨打阇黎眼睛濕。恁么分明卻不知。卻來者里低頭立。順住白楊既久。激勵學者。妙有方略。雖枯淡不堪。有青原紹燈輩。始終侍從。后俱出世。大顯其聲。順老疾。一日諸山趨詢。順起示眾曰。久病未嘗離木枕。人來多是問如何。山僧據問隨緣對。窗外黃鸝口更多。只如七尺之軀甚處受病。眾中具眼者。試為山僧指出病原。看眾爭下語。順乃拊掌一下。作嘔吐聲曰。好個木枕子。便趨寂。依法阇維。收五色舍利。並諸不壞者。曰目睛齒舌數珠。瘞于寺西。初順在龍門時。云居虛席。聞高庵悟表裡端勁。趨龍門聘之。悟固辭。佛眼勉其出住。悟仍不就。順告悟曰。先知覺後知。先覺覺後覺。蓋素分也。況云居為江右名剎之首。安眾甚便。沾沾小節。奚足喜焉。君應之。順雖不敏。愿請為輔。悟乃欣起。於是順自為藏主。邀賢真牧任維那。通烏頭典知客。應庵華蒞副寺。德用為監寺。自圓為首座。故佛眼之風大振焉。
贊曰。余初閱師行實。疑其為踽涼之士。逮味師語句。乃政黃牛端獅子之上也。高庵最勁挺。不近人情。師降尊招賢。闡揚一代時教。其跡豈可測哉。然其示枯淡於一時。流膏腴于百代。於戲尚矣。
【現代漢語翻譯】 現代漢語譯本：撫州尺六（撫州一種量具）。狀紙原來（訴狀原本）。出在清江（地名）。大眾分明話出人難見。昨夜三更月到窗。又說：『風吹茅茨屋脊漏，雨打阇黎（和尚）眼睛濕。』這麼分明卻不知，卻來這裡低頭立。順住持白楊寺很久，激勵學者，很有方法策略。雖然生活枯燥平淡，但有青原紹燈這樣的人始終侍從。後來他們都出來主持寺廟，大大地顯揚了他們的名聲。順老生病了，一天，各寺的僧人前來詢問。順起身向大家開示說：『久病未曾離開木枕，人來大多是問怎麼樣了。山僧根據提問隨緣回答，窗外黃鸝的叫聲更多。』就像這七尺之軀，哪裡生病了？大家中有眼力的人，試著為山僧指出病根。看大家爭相回答，順就拍了一下手，作嘔吐的聲音說：『好一個木枕子。』便去世了。按照佛法荼毗（火葬），收得五色舍利，以及各種不壞的東西，如眼珠、牙齒、舌頭、數珠，埋葬在寺廟西邊。當初順在龍門寺時，云居寺住持的位置空缺，聽說高庵悟表裡端正剛勁，就到龍門寺聘請他。悟堅決推辭，佛眼勸他出來主持。悟仍然不答應。順告訴悟說：『先知覺後知，先覺覺後覺，這是本來的緣分啊。況且云居寺是江西名寺之首，安頓僧眾非常方便。拘泥於小的細節，有什麼值得高興的呢？你應該答應下來。我雖然不聰明，願意請求做你的輔佐。』悟這才高興地答應了。於是順自己擔任藏主，邀請賢真牧擔任維那，通烏頭擔任知客，應庵華擔任副寺，德用擔任監寺，自圓擔任首座。所以佛眼宗的風氣才得以大振。 贊曰：我最初閱讀順的行狀事蹟，懷疑他是孤僻冷漠的人。等到品味他的語句，才知道他是政黃牛端獅子之上的人。高庵最剛勁挺拔，不近人情。順降低身份招賢納士，闡揚一代時教，他的行為怎麼可以輕易測度呢？然而他將枯淡的一面示於一時，將豐腴的一面流傳百代。唉，真是高尚啊！
【English Translation】 English version: Fuzhou ruler six (a measuring tool in Fuzhou). The original lawsuit paper. Originated in Qingjiang (a place name). The masses clearly speak of the difficulty in seeing people. Last night, at the third watch, the moon reached the window. It is also said: 'The wind blows through the thatched roof, and the rain wets the eyes of the dharani (śrāmaṇera, a novice monk).' So clear, yet you don't know, and come here to stand with your head bowed. Shun resided at Baiyang Temple for a long time, encouraging scholars with effective strategies. Although his life was simple and plain, people like Qingyuan Shaodeng always attended him. Later, they all emerged to preside over temples, greatly promoting their reputation. When Shun Lao became ill, monks from various temples came to inquire. Shun rose and addressed the assembly, saying: 'I have been ill for a long time and have not left my wooden pillow. People come mostly to ask how I am. This mountain monk answers according to the questions and conditions, and the orioles outside the window sing even more.' Just like this seven-foot body, where is it sick? Those among you with insight, try to point out the root of the mountain monk's illness. Seeing everyone vying to answer, Shun clapped his hands and made a vomiting sound, saying: 'What a good wooden pillow.' Then he passed away. According to Buddhist law, he was cremated (jhāpita), and five-colored śarīra (relics), as well as various imperishable items such as eyeballs, teeth, tongue, and prayer beads, were collected and buried west of the temple. Initially, when Shun was at Longmen Temple, the position of abbot at Yunju Temple was vacant. Hearing that Gao'an Wu was upright and resolute, he went to Longmen Temple to invite him. Wu firmly declined, and Foyan (Buddhist Eye) urged him to come out and preside. Wu still refused. Shun told Wu: 'Those who know first awaken those who know later, and those who awaken first awaken those who awaken later. This is the original affinity. Moreover, Yunju Temple is the leading famous temple in Jiangxi, making it very convenient to settle monks. Clinging to small details, what is there to be happy about? You should agree. Although I am not clever, I am willing to ask to be your assistant.' Only then did Wu happily agree. So Shun himself served as the librarian, invited Xianzheng Mu to serve as the karmadāna (director of affairs), Tong Wutou to serve as the guest prefect, Ying'an Hua to serve as the vice abbot, Deyong to serve as the supervisor, and Ziyuan to serve as the head seat. Therefore, the style of the Foyan sect was greatly revived. Eulogy: When I first read Shun's deeds, I suspected that he was a solitary and aloof person. When I tasted his words, I realized that he was above Zheng Huangniu and Duan Shizi. Gao'an was the most vigorous and unapproachable. Shun lowered his status to recruit talents and promote the teachings of an era. How can his actions be easily measured? However, he showed the plain side for a time and passed on the rich side for hundreds of generations. Alas, how noble!
徑山涂毒䇿禪師
涂毒禪師。名智䇿。祖籍天臺陳氏。幼入塾強記。父攜游桐柏宮䇿。見古石相。問曰。此為誰。其父曰。周之義士伯夷叔齊也。䇿低首。良久曰。審如是。則人世富貴不足取矣。父奇之。又過護國寺。遍觀僧寮佛舍。恍憶前因。堅求脫白。父亦不阻其志。遂為大僧。首謁國清光。光指見萬壽圓。圓曰。甚處來。䇿對曰。天臺。曰。見智者大師么。䇿曰。即今亦不少。曰。因甚在你腳跟下。䇿曰。當面蹉過。圓曰。上人不耘而秀。不扶而直。款之不可。聞云巖游老人退居武寧。䇿趨求依。道經云居。阻雪月餘。偶聞板聲大悟。不俟霽。達武寧。適游庭坐。乃指䇿曰。何處見神見鬼來。䇿曰。打破虛空。全無把柄。游搖手曰。未在。策曰。東家暗坐。西家廝罵。游大喜曰。他日起家。一麟足矣。於是親侍。久之辭應雙徑。游謂䇿曰。闡揚一代時教。必須福與慧齊。汝福不逮慧。吾為汝憂。䇿對曰。惟愁己眼不明。己眼若明。即獨對聖僧吃飯。何歉焉。游以為賢。既而果䇿一人大唱黃龍之道。蓋游初為儒生。不屑貢籍。棄名。出成都。道遇黃山谷。山谷見游風骨不凡。乃同舟下江陵。竟染衣匡廬。而投機于湛堂準。準之師真凈文。文師黃龍南。是南為游之四世祖也。游年九十三。退休武寧。
【現代漢語翻譯】 現代漢語譯本 徑山涂毒䇿禪師（Jìng shān Tú Dú Cè Chánshī）：
涂毒禪師，名智䇿（Zhì Cè），祖籍天臺（Tiāntāi）陳氏。年幼時入學堂，記憶力很強。一次，父親帶他遊覽桐柏宮（Tóngbǎi Gōng），智䇿看到古老的石像，問道：『這是誰？』他的父親說：『這是周朝的義士伯夷（Bó Yí）、叔齊（Shū Qí）。』智䇿低著頭，很久才說：『如果真是這樣，那麼人世間的富貴就不值得追求了。』他的父親對此感到驚奇。
後來，他們又經過護國寺（Hùguó Sì），智䇿仔細地觀看僧人的住所和佛殿，彷彿回憶起前世的因緣，堅決要求出家。他的父親也沒有阻止他的志向，於是他就成爲了一名僧人。他首先拜訪了國清光（Guóqīng Guāng）禪師，光禪師指示他去見萬壽圓（Wànshòu Yuán）禪師。圓禪師問：『從哪裡來？』智䇿回答：『天臺。』圓禪師問：『見到智者大師（Zhìzhě Dàshī）了嗎？』智䇿說：『現在也不少。』圓禪師問：『為什麼在你腳下錯過了？』智䇿說：『當面錯過了。』圓禪師說：『上人不耕耘而能秀，不扶持而能直，難以款待啊。』
聽說云巖游（Yúnyán Yóu）老禪師退隱在武寧（Wǔníng），智䇿前去尋求依止。在路過云居山（Yúnjū Shān）時，因為大雪阻礙了一個多月。偶然聽到打板的聲音，他突然大悟。不等雪停，就趕到了武寧。正好游禪師在庭院裡坐著，於是指著智䇿說：『你從哪裡見到神見到鬼來的？』智䇿說：『打破虛空，完全沒有把柄。』游禪師搖著手說：『還不到那個境界。』智䇿說：『東家暗自坐著，西家互相謾罵。』游禪師非常高興地說：『他日興家，有一麟足矣。』於是智䇿就親自侍奉游禪師。
很久之後，智䇿辭別游禪師，前往雙徑（Shuāngjìng）。游禪師對智䇿說：『要闡揚一代的時教，必須福與慧齊備。你的福不及你的慧，我為你擔憂。』智䇿回答說：『只愁自己眼不明，自己眼若明，即使獨自面對聖僧吃飯，又有什麼不足呢？』游禪師認為他說得很有道理。之後，智䇿果然獨自大力弘揚黃龍（Huánglóng）之道。游禪師最初是儒生，不屑於科舉，放棄了名利，從成都（Chéngdū）出家。在路上遇到了黃山谷（Huáng Shāngǔ），黃山谷見游禪師風骨不凡，就一同乘船下江陵（Jiānglíng），最終在匡廬（Kuānglú）剃度出家，並向湛堂準（Zhàntáng Zhǔn）禪師投機。湛堂準禪師的老師是真凈文（Zhēnjìng Wén）禪師，真凈文禪師的老師是黃龍南（Huánglóng Nán）禪師。黃龍南禪師是游禪師的四世祖。游禪師九十三歲時，退休在武寧。
【English Translation】 English version Chan Master Tu Du Ce of Jing Shan (Jìng Shān Tú Dú Cè Chánshī - Chan Master Tu Du Ce of Jing Mountain):
Chan Master Tu Du, whose name was Zhi Ce (Zhì Cè), was originally from the Chen family of Tiantai (Tiāntāi). As a child, he attended school and had a strong memory. Once, his father took him to visit Tongbai Palace (Tóngbǎi Gōng). Ce saw an ancient stone statue and asked, 'Who is this?' His father said, 'These are Bo Yi (Bó Yí) and Shu Qi (Shū Qí), righteous men of the Zhou dynasty.' Ce lowered his head and said after a long while, 'If that is so, then worldly wealth and honor are not worth pursuing.' His father was amazed by this.
Later, they passed by Huguo Temple (Hùguó Sì). Ce carefully observed the monks' quarters and the Buddha hall, as if recalling past lives. He firmly requested to become a monk. His father did not hinder his aspiration, and so he became a monk. He first visited Chan Master Guoqing Guang (Guóqīng Guāng), who directed him to see Chan Master Wanshou Yuan (Wànshòu Yuán). Chan Master Yuan asked, 'Where do you come from?' Zhi Ce replied, 'Tiantai.' Chan Master Yuan asked, 'Did you see Great Master Zhi Zhe (Zhìzhě Dàshī)?' Zhi Ce said, 'There are many even now.' Chan Master Yuan asked, 'Why did you miss him under your feet?' Zhi Ce said, 'I missed him face to face.' Chan Master Yuan said, 'This person flourishes without cultivation and is upright without support; it is difficult to entertain him.'
Hearing that Elder Yunyan You (Yúnyán Yóu) had retired to Wuning (Wǔníng), Zhi Ce went to seek refuge with him. On the way, he passed by Yunju Mountain (Yúnjū Shān) and was delayed by heavy snow for more than a month. He suddenly had a great enlightenment upon hearing the sound of a wooden board. Without waiting for the snow to stop, he rushed to Wuning. Chan Master You was sitting in the courtyard, and he pointed at Zhi Ce and said, 'Where did you see gods and ghosts?' Zhi Ce said, 'Breaking through the void, there is nothing to grasp.' Chan Master You shook his head and said, 'Not yet.' Zhi Ce said, 'The eastern family sits in darkness, the western family curses each other.' Chan Master You was very pleased and said, 'In the future, he will establish a family; one lin (unicorn) is enough.' So Zhi Ce personally served Chan Master You.
After a long time, Zhi Ce bid farewell to Chan Master You and went to Shuangjing (Shuāngjìng). Chan Master You said to Zhi Ce, 'To propagate the teachings of an era, one must have both blessings and wisdom. Your blessings are not equal to your wisdom; I worry about you.' Zhi Ce replied, 'I only worry that my own eyes are not clear. If my own eyes are clear, what is lacking even if I eat alone with the holy monks?' Chan Master You thought he was right. Later, Zhi Ce indeed greatly promoted the Huanglong (Huánglóng) school alone. Chan Master You was originally a Confucian scholar, disdained the imperial examinations, abandoned fame and fortune, and became a monk from Chengdu (Chéngdū). On the way, he met Huang Shangu (Huáng Shāngǔ), who saw that Chan Master You had extraordinary bearing, so they traveled down the Yangtze River to Jiangling (Jiānglíng) together. Finally, he was tonsured at Kuanglu (Kuānglú) and sought instruction from Chan Master Zhantang Zhun (Zhàntáng Zhǔn). Chan Master Zhantang Zhun's teacher was Chan Master Zhenjing Wen (Zhēnjìng Wén), and Chan Master Zhenjing Wen's teacher was Chan Master Huanglong Nan (Huánglóng Nán). Chan Master Huanglong Nan was Chan Master You's fourth-generation ancestor. Chan Master You retired to Wuning at the age of ninety-three.
扁曰典牛。典牛之戶。無冗履間。和牧牛頌。寄張無盡居士。其頌曰。兩角指天。四蹄踏地。拽斷鼻繩。牧甚屎屁。無盡發笑曰。狂翁故態也。䇿主叢席。其拈提大類湛堂。操重堅勁。又似黃龍。故黃龍三關之旨。至䇿為之一新。嘗舉教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。雖然恁么正是捕得老鼠。打破油甕。懷禪師道。汝眼在甚麼處。雖則識破釋迦老子。爭柰拈䭔䑛指。徑山則不然。色見聲求也不妨。百花影里繡鴛鴦。自從識得金針后。一任風吹滿袖香。又曰。一見便見。猶隔鐵圍。玄沙老漢腦後痛錐名高。豈在䥴頑石路上。行人口似碑。慶元庚申秋。上堂撫法座曰。此床子我不復臨矣。汝等當以文祭我。明日沐浴。更衣端坐。命供頭設祭。弟子如命。鞠躬拜跪。宣其文。策傾聽。至尚饗。為之一笑。遂引聲曰。四大既分飛。煙雲任意歸。秋天霜夜月。萬里轉光輝。竟化。
贊曰。眇視報緣。獨尊道眼。盛衰之跡。何足浼焉。此蓋中峰贊公生平之略也。或怪公大泄典牛之氣。門士如雲。全不肯諾。豈王刀有異耶。抑精金躍冶乎。雖然不肯諾中即肯諾矣。末法覓人肯諾。起自雌黃。哀哉。
南宋元明僧寶傳卷五 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
【現代漢語翻譯】 現代漢語譯本： 扁曰典牛（扁自稱典牛）。典牛之家，沒有多餘的鞋子。寫了牧牛頌，寄給張無盡居士。頌文說：『兩角指向天空，四蹄踩踏大地，掙斷鼻繩，放牧時隨地拉屎放屁。』無盡發笑說：『狂放老頭的舊樣子啊。』䇿主（指中峰和尚）在叢林法席上，他的拈提（禪宗用語，指提出問題）很像湛堂，操持重劍堅勁，又像黃龍。所以黃龍三關的宗旨，到䇿這裡煥然一新。曾經舉教中的道理說：『如果用外貌來看我，用聲音來求我，這個人就是在走邪路，不能見到如來。』雖然這樣說，也只是抓住了老鼠，打破了油甕。懷禪師說：『你的眼睛在哪裡？』即使識破了釋迦老子，又怎奈何得了拈起食物舔手指的習氣。徑山卻不這樣認為，用外貌看，用聲音求，也沒有妨礙，就像百花倒影中刺繡鴛鴦。自從認識了金針的用法后，任憑風吹來，衣袖也充滿了香氣。』又說：『一見就見，仍然隔著鐵圍山。玄沙老漢腦後痛錐的名聲很高，難道是在堅硬的石頭路上行走的人嗎？』慶元庚申年秋天，上堂撫摸法座說：『這張床子我不再坐了。你們應當用祭文來祭奠我。』第二天沐浴，更換衣服端坐，命令供頭準備祭祀。弟子們按照吩咐，鞠躬拜跪，宣讀祭文。策傾聽著，到『尚饗』時，為之一笑，於是引聲說：『四大分解離散，煙雲隨意飄歸。秋天的霜夜月亮，光輝照耀萬里。』說完就圓寂了。
讚語說：『輕視世俗的報應，唯獨尊重道的眼光。世間的盛衰變化，又怎麼能玷污他呢？』這大概是中峰贊公生平的簡略事蹟。有人奇怪他大大地泄露了典牛的氣息，門下弟子眾多，卻全不肯認可。難道是王刀有什麼不同嗎？還是精金在熔爐中跳躍呢？雖然不肯認可，其中就包含了認可啊。末法時代尋找肯認可的人，卻從雌黃（一種礦物顏料，常用作塗改）開始，可悲啊。
《南宋元明僧寶傳》卷五 《卍新續藏》第79冊 No. 1562 《南宋元明禪林僧寶傳》
【English Translation】 English version: Bian called himself Dian Niu (典牛, literally 'Cattle Herder'). In the house of Dian Niu, there are no superfluous shoes. He wrote a 'Cattle Herding Ode' and sent it to layman Zhang Wujin (張無盡, 'Endless'). The ode said: 'Two horns point to the sky, four hooves tread the earth, breaking the nose rope, herding and shitting and farting wherever.' Wujin laughed and said, 'The old madman's old ways!' Master Ce (䇿主, referring to the monk Zhongfeng) on the forest seat, his 'nian ti' (拈提, Zen term for raising questions) was very much like Zhantang (湛堂), wielding a heavy sword with strength and vigor, and also like Huanglong (黃龍). Therefore, the essence of Huanglong's Three Barriers was renewed by Ce. He once cited the teaching, 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata (如來, 'Thus Come One').' Although saying so, it is only catching a mouse and breaking an oil jar. Chan Master Huai (懷禪師) said, 'Where are your eyes?' Even if one recognizes Shakyamuni Buddha (釋迦老子), what can be done about the habit of picking up food and licking fingers. Jingshan (徑山) does not think so, seeing through form and seeking through sound is not a hindrance, like embroidering mandarin ducks in the reflection of a hundred flowers. Since recognizing the use of the golden needle, let the wind blow, the sleeves are filled with fragrance.' He also said, 'Seeing at once is still separated by the Iron Mountain Range (鐵圍). The old man Xuansha's (玄沙) reputation for a painful awl behind the head is high, is it not for those who walk on hard stone roads?' In the autumn of the Gengshen year of Qingyuan, ascending the hall and stroking the Dharma seat, he said, 'I will no longer sit on this bed. You should offer me a eulogy.' The next day, he bathed, changed clothes, and sat upright, ordering the offering head to prepare the sacrifice. The disciples followed the instructions, bowing and kneeling, reciting the eulogy. Ce listened, and at 'Shang Xiang (尚饗, 'May you enjoy the offering')', he smiled, and then said loudly, 'The four elements are scattered and separated, the smoke and clouds return as they please. The frost night moon in autumn, its brilliance shines ten thousand miles.' After saying this, he passed away.
The eulogy says: 'Looking down on worldly retribution, only respecting the eye of the Dao. How can the rise and fall of the world defile him?' This is probably a brief account of the life of Zhongfeng Zan Gong (中峰贊公). Some people are surprised that he greatly revealed the aura of Dian Niu, with many disciples, but none of them were willing to acknowledge it. Is there something different about the King's sword? Or is it refined gold leaping in the furnace? Although unwilling to acknowledge, it contains acknowledgement. In the Dharma-ending Age, seeking someone who is willing to acknowledge starts from orpiment (雌黃, a mineral pigment, often used for correction), alas.
The Biographies of Eminent Monks of the Song and Yuan Dynasties, Volume 5 Supplement to the Buddhist Canon, Volume 79, No. 1562, Biographies of Eminent Monks of the Chan Forest of the Song and Yuan Dynasties
南宋元明禪林僧寶傳卷六
紫籜山沙門自融撰
門人性磊補輯
松源岳禪師
禪師名崇岳。號松源。乃龍泉吳氏子也。師事密庵。得法后。凡七豎剎竿。有嗣一十二人。人各有名。岳為人重。嘿每見貴客。則問曰。大力量人。因甚抬腳。不起見禪流。則問曰。明眼衲僧。因甚腳跟紅線不斷。有對者輒哂而顧之。時稱岳得應庵之機得密庵之用云。蓋岳早歲厭塵棄家。以白衣參靈石妙。不契即上徑山。徑山萬指軒騰。岳隨眾末聽妙喜杲和尚說法。蒙無所知。但聞杲盛讚。當今應庵真得臨濟正傳。岳輒走參應庵。應庵益難近。岳乃奮勵。垢面露肘。不暇恤。應庵憐之示岳曰。世尊有密語。迦葉不覆藏。岳隨聲進曰。鈍置和尚。應庵喝之。岳有省。應庵笑曰。者俗漢成得甚麼。岳乃求剃髮。時年三十矣。既受滿分戒。入閩見木庵永。永諦視曰。樹倒藤枯。知落處么。對曰。裂破。曰。瑯玡道好一堆柴聻。對曰。矢上加尖。永休去。於是岳益自負。永曰。公每下語。老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。岳曰。為人者。使博地凡夫。一超入聖。固難矣。驗人者。打向面前過。不待開口。已知骨髓。何難哉。永舉手反覆曰。明明向你道。開口不在舌頭上。岳憤去之。出嶺逢
【現代漢語翻譯】 現代漢語譯本 《南宋元明禪林僧寶傳》卷六 紫籜山沙門自融撰 門人性磊補輯
松源岳禪師
禪師名崇岳（Chongyue），號松源（Songyuan），是龍泉吳氏之子。他師從密庵（Mi'an），得法之後，先後主持過七座寺院。有十二位弟子繼承了他的衣缽，每個人都有名號。崇岳為人穩重，每次見到貴客，就問：『大力量人，因甚抬腳不起見禪流？』（有大力氣的人，為什麼抬腳不起來拜見禪者？）見到禪者，就問：『明眼衲僧，因甚腳跟紅線不斷？』（有明眼的僧人，為什麼腳跟上的紅線總是斷不了？）有人回答，他就笑著回頭看。當時人們稱讚崇岳得到了應庵（Ying'an）的機鋒，得到了密庵（Mi'an）的實用。崇岳早年厭惡世俗，拋棄家庭，以在家居士的身份參訪靈石妙（Lingshi Miao），未能契合，就前往徑山（Jingshan）。徑山（Jingshan）的萬指軒騰（Wanzhi Xunteng），崇岳跟隨大眾聽妙喜杲（Miaoxi Gao）和尚說法，仍然一無所知。但聽到杲（Gao）盛讚：『當今應庵（Ying'an）真得臨濟（Linji）正傳。』崇岳就去參訪應庵（Ying'an），應庵（Ying'an）更加難以接近。崇岳於是奮發努力，蓬頭垢面，衣衫襤褸，不顧惜自己的形象。應庵（Ying'an）憐憫他，對崇岳說：『世尊有密語，迦葉不覆藏。』（世尊有秘密的語言，迦葉尊者沒有隱瞞。）崇岳隨聲應道：『鈍置和尚。』（埋沒了和尚。）應庵（Ying'an）呵斥他。崇岳有所領悟。應庵（Ying'an）笑著說：『者俗漢成得甚麼？』（你這個俗人能成什麼？）崇岳於是請求剃度。當時他已經三十歲了。受了具足戒后，他前往福建拜見木庵永（Mu'an Yong）。永（Yong）仔細地看著他說：『樹倒藤枯，知落處么？』（樹倒了，藤也枯萎了，知道落在哪裡嗎？）崇岳回答說：『裂破。』（裂開了。）永（Yong）說：『瑯玡道好一堆柴聻。』（瑯琊的道，不過是一堆柴火罷了。）崇岳回答說：『矢上加尖。』（箭頭上再加尖。）永（Yong）讓他離開。於是崇岳更加自負。永（Yong）說：『公每下語，老僧不能過，其如未在。他日拂柄在手，為人不得，驗人不得。』（你每次說話，老僧都不能勝過你，但你還沒有到位。將來你拿著拂塵，為人開示不行，檢驗他人也不行。）崇岳說：『為人者，使博地凡夫，一超入聖，固難矣。驗人者，打向面前過，不待開口，已知骨髓，何難哉。』（為人開示，使普通的凡夫，一下子進入聖人的境界，固然很難。檢驗他人，打從面前經過，不用開口，就知道他的本質，有什麼難的呢？）永（Yong）舉起手反覆地說：『明明向你道，開口不在舌頭上。』（明明告訴你，開口不在舌頭上。）崇岳憤然離去。出嶺遇到
【English Translation】 English version Continuation of Biographies of Eminent Monks in Chan Monasteries during the Southern Song and Yuan-Ming Dynasties, Volume 6 Compiled by Shramana Ziruo of Mount Zita, Zirong Supplemented and edited by disciple Xinglei
Chan Master Songyuan Yue
The Chan Master's name was Chongyue (崇岳), and his title was Songyuan (松源). He was the son of the Wu family of Longquan. He served Mi'an (密庵) as his teacher, and after attaining Dharma, he presided over seven monasteries. He had twelve successors, each with a name. Yue was a man of importance. Whenever he met a distinguished guest, he would ask: 'A person of great strength, why can't you raise your feet to greet a Chan practitioner?' When he met a Chan practitioner, he would ask: 'A clear-eyed monk, why is the red thread on your heel always broken?' If someone answered, he would smile and look back. At that time, people praised Yue for obtaining Ying'an's (應庵) sharpness and Mi'an's (密庵) practicality. Early in his life, Yue detested the mundane world and abandoned his family. As a layman, he visited Lingshi Miao (靈石妙), but failed to attain enlightenment, so he went to Jingshan (徑山). At Wanzhi Xunteng (萬指軒騰) in Jingshan (徑山), Yue followed the crowd to listen to Dharma talks by Abbot Miaoxi Gao (妙喜杲), but he still knew nothing. However, he heard Gao (杲) praising: 'The current Ying'an (應庵) truly obtained the authentic transmission of Linji (臨濟).' Yue then went to visit Ying'an (應庵), but Ying'an (應庵) was even more difficult to approach. Yue then strived hard, with a dirty face and exposed elbows, not caring about his appearance. Ying'an (應庵) pitied him and said to Yue: 'The World-Honored One has secret words, and Kashyapa does not conceal them.' Yue responded immediately: 'You are burying the monk.' Ying'an (應庵) scolded him. Yue had some understanding. Ying'an (應庵) smiled and said: 'What can you, a layman, achieve?' Yue then requested to have his head shaved. At that time, he was thirty years old. After receiving the full precepts, he went to Fujian to see Mu'an Yong (木庵永). Yong (永) looked at him carefully and said: 'The tree has fallen and the vine has withered, do you know where it falls?' Yue replied: 'It is broken apart.' Yong (永) said: 'The Langye path is just a pile of firewood.' Yue replied: 'Adding sharpness to the tip of an arrow.' Yong (永) told him to leave. Thereupon, Yue became even more self-confident. Yong (永) said: 'Every time you speak, this old monk cannot surpass you, but you are not yet there. In the future, when you hold the whisk, you will not be able to teach others or examine others.' Yue said: 'To teach others, to enable ordinary people to enter the realm of sages in one leap, is indeed difficult. To examine others, to pass them before you, without waiting for them to speak, you already know their essence, what is so difficult?' Yong (永) raised his hand repeatedly and said: 'I am clearly telling you, speaking is not on the tongue.' Yue left in anger. Upon leaving the mountain, he encountered
二道者。耦坐評論諸方。岳所舉心肯者。道者皆拂之。岳曰。如是則誰可君意。道者以指。書密庵不凡四字。岳已知密庵為人。遂至衢之西山。折節事之。幾進商略。密庵幾笑之。岳復心疑。乃至密庵移居雙徑。于入室時始徹。木庵道。開口不在舌頭上。久之出世澄照。演唱宗乘。以報密庵。湖海以岳言行無欺。多從之。遷光孝。遂有大名。慶元間。詔移靈隱。蓋晚年也。是時門弟有文禮輩。已闡化大方。岳仍升堂入室。從未以風晨雪夕不打參鐘嘗以秘魔擎叉語。接謙頭陀。以有賊無贓語。接肇道者。以心學無聞語。接陸游樞密。游得證后。隱鏡湖。自稱放翁。嘉泰壬戌秋。岳年七十有一。忽召眾言別。有偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺脫去。塔于北高峰。岳居靈隱時。與密庵尊嚴無異。初密庵居靈隱。岳首眾僧。密庵常稱疾。闔戶不許通謁。潛上座竊議之。岳曰。不然。師嚴道尊千古。明鑑當今。汲引豪貴者。將謂行道建立為心。殊不知禮。輕則慢易生。辭繁而情識長。塵勞卜度。安有了期。緇俗既為道而來。必發露真心。至誠激切。然後一言入耳。永為道種。兜率悅之待張無盡。葉縣省之接浮山遠。是也。若區區老婆禪。何足重哉。
贊曰。岳公以白衣有省。于應庵語下。固非草草
【現代漢語翻譯】 現代漢語譯本 第二位道者（指慧岳）與另一位僧人一起坐著評論各方禪師的見解。慧岳所舉薦的，他內心認可的禪師，這位道者都加以否定。慧岳問：『如果這樣，那麼誰能合您的心意呢？』道者用手指在地上寫下『密庵不凡』四個字。慧岳因此知道了密庵（Hamitsu）的為人，於是前往衢州的西山，以謙卑的態度侍奉密庵。多次請求開示，但密庵幾乎都一笑置之。慧岳再次心生疑惑。後來密庵移居到雙徑，慧岳才在入室參禪時徹底領悟。木庵（Mokuan）曾說：『開口不在舌頭上。』之後慧岳出世住持澄照寺，弘揚佛法，以報答密庵的恩情。因為慧岳言行一致，不欺騙人，所以很多人都跟隨他。後來他遷往光孝寺，因此聲名大噪。慶元年間，朝廷下詔讓他移居靈隱寺，這已是他的晚年。當時他的門下弟子有文禮等人，已經在大力弘揚佛法。慧岳仍然堅持升堂說法，入室指導，從未因為颳風下雨或下雪而停止打參禪的鐘聲。他曾用秘魔（Himamo）擎叉的典故來接引謙頭陀（Kento'da），用『有賊無贓』的典故來接引肇道者（Chōdōsha），用『心學無聞』的典故來接引陸游樞密（Rikuyu Sūmitsu）。陸游（Rikuyu）證悟后，隱居在鏡湖，自稱放翁（Hōō）。嘉泰壬戌年秋天，慧岳七十一歲，忽然召集眾人告別，留下一首偈語：『來無所來，去無所去，瞥轉玄關，佛祖罔措。』然後結跏趺坐而逝。他的舍利塔建在北高峰。慧岳住在靈隱寺時，與密庵一樣受到尊敬。當初密庵住在靈隱寺時，慧岳是僧眾的首領。密庵常常稱病，關門謝客，不許人通報謁見。潛上座（Sensōza）私下議論這件事。慧岳說：『不是這樣的。師父的威嚴和道的尊貴是千古不變的，明鑑可以照亮當今。那些汲引豪門貴族的人，以為行道建立功業才是最重要的，卻不知道禮儀。輕慢則容易產生懈怠，言辭繁瑣則情識增長。在塵世中勞碌奔波，哪裡有停止的時候呢？僧俗既然是爲了求道而來，就必須發露真心，至誠懇切，然後一句話才能入耳，永遠成為道種。就像兜率悅（Tosotsuyetsu）等待張無盡（Chōmuj盡），葉縣省（Yōken Shō）接引浮山遠（Fuzan'en）一樣。如果只是區區老婆禪，又有什麼值得重視的呢？』 讚語說：慧岳以白衣之身有所領悟，在應庵（Ōan）的教誨下，並非草率行事。
【English Translation】 English version The second monk (referring to Huiyue) sat with another monk, commenting on the views of various Zen masters. Those recommended by Huiyue, whom he inwardly approved of, were all rejected by this monk. Huiyue asked, 'If that's the case, then who can please you?' The monk used his finger to write the four characters 'Mi'an Bu Fan' (密庵不凡, meaning 'Mi'an is extraordinary') on the ground. Huiyue thus knew the character of Mi'an (Hamitsu), and so went to Xishan in Quzhou, serving Mi'an with humility. He repeatedly requested instruction, but Mi'an almost always just smiled. Huiyue once again became doubtful. Later, when Mi'an moved to Shuangjing, Huiyue finally achieved complete enlightenment during an indoor Zen session. Mu'an (Mokuan) once said, 'Speaking is not on the tongue.' Afterwards, Huiyue emerged into the world, residing at Cheng Zhao Temple, propagating the Dharma to repay Mi'an's kindness. Because Huiyue's words and actions were consistent and he did not deceive people, many followed him. Later, he moved to Guangxiao Temple, and thus his fame greatly increased. During the Qingyuan period, the court issued an edict for him to move to Lingyin Temple, which was already his later years. At that time, his disciples included Wenli and others, who were already vigorously propagating the Dharma. Huiyue still insisted on ascending the hall to preach and providing indoor guidance, never stopping the striking of the Zen bell due to wind, rain, or snow. He once used the story of Himamo (Himamo) holding a fork to receive Kento'da (Kento'da), used the story of 'having a thief but no stolen goods' to receive Chōdōsha (Chōdōsha), and used the story of 'no hearing of heart learning' to receive Rikuyu Sūmitsu (Rikuyu Sūmitsu). After Rikuyu (Rikuyu) attained enlightenment, he lived in seclusion at Jinghu Lake, calling himself Hōō (Hōō). In the autumn of the Jiatai Renxu year, Huiyue was seventy-one years old, and suddenly summoned everyone to bid farewell, leaving behind a verse: 'Coming from nowhere, going to nowhere, a glimpse turns the mysterious pass, Buddhas and ancestors are at a loss.' Then he sat in the lotus position and passed away. His stupa was built on North Peak. When Huiyue lived at Lingyin Temple, he was respected as much as Mi'an. Initially, when Mi'an lived at Lingyin Temple, Huiyue was the leader of the monks. Mi'an often claimed illness, closed his doors to guests, and did not allow anyone to report visits. Sensōza (Sensōza) privately discussed this matter. Huiyue said, 'That's not the case. The teacher's dignity and the Tao's honor are eternal, and a clear mirror can illuminate the present. Those who draw in wealthy and noble families think that practicing the Tao and establishing merit is the most important thing, but they do not know etiquette. Negligence easily leads to laziness, and verbose words increase emotional knowledge. Toiling in the mundane world, where is there a time to stop? Since monks and laypeople come to seek the Tao, they must reveal their true hearts, be sincere and earnest, and then a word can enter their ears and forever become a seed of the Tao. Just like Tosotsuyetsu (Tosotsuyetsu) waiting for Chōmuj盡 (Chōmuj盡), and Yōken Shō (Yōken Shō) receiving Fuzan'en (Fuzan'en). If it's just trivial old woman Zen, what is there to value?' The eulogy says: Yue Gong (岳公) had an awakening as a layman, and under the teachings of Ying'an (應庵), it was not a hasty action.
矣。終乃死心於密庵。其祖父壸奧。如樊將軍擁盾入鴻門。孰得而御之。故驅耕奪食。于分座靈隱時。班班著聞見焉。不然。彼天目禮輩。各抱奇志。其甘入公彀中哉。
凈慈雲禪師
禪師義云者。號退谷。福州閩清黃氏子也。黃氏世以詩禮傳家。云有異姿。一目數行。然倜儻不善浮沉。每病其宗。不達聖原。各執隅說。疑誤後學。乃淹貫性理。先輩重之。時有胡嫗。居烏石山。年將百歲。精術數。眇忽不遺。人爭謁之。云亦詣嫗。嫗大喜。款留數日。乃謂云曰。君福人也。當有大遇我目下即歸國有一敝裘奉贈。聊表慇勤。云受歸。怪其重。折線路。皆珍珠碎金。云失足嘆曰。嗟乎七尺丈夫。乃為胡嫗所買也。遂沉棄其裘于江而北遊。國學群士俱出其下。因釋中庸。有所悟入。裂縫掖而去。問道于山堂淳禪師。淳曰。子以聰明之質。枉顧山野。山野毫無所長。試言子之見處。為子證據。云論靜定工夫。娓娓千餘言。淳曰。子所說道理。似不違背。更有一問。譬有一人。正走後面。百千虎狼趕來。又有一人。扯住要問。靜定工夫。若答。它後面虎狼迫至則傷身失命。若不答。他則靜定工夫安在汝。於此時。畢竟如何施設。云茫然。淳公大笑而起。云徹夜慚惶。撫膺嘆曰。涂路之學。終非實著。乃求落鬚髮。
【現代漢語翻譯】 現代漢語譯本：最終他真心歸服於密庵（Mian），他的祖父壸奧（Kun Ao），就像樊將軍拿著盾牌進入鴻門宴一樣，誰能抵擋他呢？所以他驅逐僧人，搶奪齋飯，在分座靈隱寺的時候，這些事情都清清楚楚地被人們所見所聞。不然的話，那些天目禮（Tianmu Li）等人，各自懷有奇異的志向，又怎麼會甘心進入他的掌控之中呢？
凈慈雲禪師（Jingci Yun Chanshi）
禪師義云（Chanshi Yiyun），法號退谷（Tuigu），是福州閩清黃氏的兒子。黃氏世代以詩書禮儀傳家。義雲天資聰穎，能一目十行。然而他灑脫不羈，不善於隨波逐流。他常常為當時的佛學流派感到擔憂，認為他們不通達聖人的本源，各自堅持片面的說法，迷惑誤導後來的學習者。於是他深入研究性理之學，受到前輩的器重。當時有一位胡姓老婦，住在烏石山，年紀將近百歲，精通術數，細微之處也不遺漏，人們爭相拜訪她。義云也去拜訪老婦。老婦非常高興，熱情款待他住了幾天，然後對義云說：『您是有福之人啊，將來一定會有大的機遇。我馬上就要回國了，有一件破舊的皮襖贈送給您，略表我的心意。』義云接受了皮襖，覺得很重，拆開一看，裡面全是珍珠碎金。義云失足嘆息道：『唉！我堂堂七尺男兒，竟然被一個胡姓老婦收買了！』於是他把皮襖沉入江中，然後北遊。國學中的眾多士子都比不上他。因為解釋《中庸》，他有所領悟，於是撕裂儒生的服裝而去，向山堂淳禪師（Shantang Chun Chanshi）問道。淳禪師說：『你以聰明的資質，枉顧山野，我這裡沒有什麼長處。你試著說說你的見解，我為你印證。』義云論述靜定工夫，滔滔不絕說了千餘字。淳禪師說：『你所說的道理，似乎沒有違背佛理。我再問你一個問題。譬如有一個人，正在往前走，後面有成百上千的虎狼追趕而來，又有一個人，拉住他要問靜定工夫。如果回答他，後面的虎狼就要追上來，就會傷身喪命；如果不回答他，那麼他的靜定工夫又在哪裡呢？你於此時，到底該如何施設？』義云茫然不知所措。淳公大笑而起。義云徹夜慚愧惶恐，捶胸嘆息道：『從書本上學來的知識，終究不是實在的。』於是他請求剃度出家。
【English Translation】 English version: In the end, he wholeheartedly submitted to Mian (密庵, a Buddhist monk's name). His grandfather, Kun Ao (壸奧, a person's name), was like General Fan (樊將軍, a person's name) entering the Hongmen Banquet (鴻門宴, a famous historical event) with a shield; who could resist him? Therefore, his actions of driving away monks and seizing food during the distribution of seats at Lingyin Temple (靈隱寺, a Buddhist temple) were clearly witnessed and heard by everyone. Otherwise, those like Tianmu Li (天目禮, a person's name) and others, each harboring extraordinary ambitions, how could they willingly submit to his control?
Chan Master Yun of Jingci (凈慈雲禪師)
Chan Master Yi Yun (義云), also known as Tuigu (退谷), was the son of the Huang family of Minqing, Fuzhou. The Huang family had passed down poetry and etiquette for generations. Yi Yun was exceptionally intelligent, able to read several lines at a glance. However, he was unrestrained and not good at conforming to the world. He often worried about the Buddhist schools of the time, believing that they did not understand the origin of the sages, each adhering to one-sided views, confusing and misleading later learners. Therefore, he deeply studied the learning of human nature and principle, and was valued by his predecessors. At that time, there was an old woman with the surname Hu, living in Wushi Mountain, nearly a hundred years old, proficient in numerology, not missing any details, and people flocked to visit her. Yi Yun also went to visit the old woman. The old woman was very happy and warmly entertained him for several days, then said to Yi Yun: 'You are a blessed person, and you will surely have great opportunities in the future. I am about to return to my country, and I have an old fur coat to give you as a token of my appreciation.' Yi Yun accepted the fur coat and found it very heavy. When he opened it, it was full of pearls and broken gold. Yi Yun stumbled and sighed: 'Alas! A dignified seven-foot man like me has been bought by an old woman with the surname Hu!' So he sank the fur coat into the river and traveled north. The many scholars in the national academy were no match for him. Because of his interpretation of 'The Doctrine of the Mean,' he had some understanding, so he tore off the clothes of a Confucian scholar and went to ask Chan Master Chun of Shantang (山堂淳禪師) about the Way. Chan Master Chun said: 'With your intelligent qualifications, you have condescended to visit the mountains and fields, but I have nothing special here. Try to tell me your views, and I will verify them for you.' Yi Yun discussed the practice of stillness and concentration, speaking eloquently for more than a thousand words. Chan Master Chun said: 'The principles you have spoken seem not to contradict the Buddhist teachings. I will ask you another question. Suppose there is a person walking forward, and hundreds of thousands of tigers and wolves are chasing after him, and another person grabs him and asks about the practice of stillness and concentration. If he answers him, the tigers and wolves behind him will catch up and he will be injured and killed; if he does not answer him, then where is his practice of stillness and concentration? At this time, what should he do?' Yi Yun was at a loss. Master Chun laughed loudly and got up. Yi Yun was ashamed and frightened all night, beating his chest and sighing: 'The knowledge learned from books is not real after all.' So he asked to have his head shaved and become a monk.
擇絮務以自勵。且勇不自矜。行腳至吳。見鐵庵。鐵庵與語。大奇之。云又辭去。鐵庵曰。抱道衲子。須以己度人。不可矯激其行。自居清白地上。以駭聾俗於此行去。形卜于影。毫不生慚。斯可為人師範。云書其語于襟。遂造靈隱。機契佛照。佛照移住育王。云爲首眾。佛照命其秉拂。以為宛如雪堂。惜妙喜先師未及見也。遂以妙喜所付袈裟披雲云。出世香山。次繼育王。育王以佛照遺風規摸闊大。歲計浩繁。云獨以樸儉為先。中多引去者。宗印禪師過訪云。奉蔬食之外。焚爐對坐。永宵清淡而已。印心笑之。間謂云曰。冰淡家風。千秋美典。至若尊宿。士夫過我。山門禮體。似不可簡也。云良久謝曰。我非不知也。老人住世。德尊寰宇。歲計動滿千萬。諸方相習成風。非錦屏大碗。不見客。云嘗竊怪。以為過當。據蒙見如尊宿惠慈山門。有幸住持。則當率眾翹勤恭請。普施法利。此待尊宿禮體也。至於士夫為道相訪住持。面無謟色。心無求事。直辭開導。俾貴人知有林下氣象。其禮體也。不亦優乎。否則古風凌夷。必為明眼取笑。印大然之。慶元間。詔云居凈慈。杖履渡江。同禪徒數十。皆敝衣楚楚。意貌翛然。武林吏佐並紳士。迎於途。私相慰諭。易其華服。而尊禮如一佛出世焉。既主凈慈。規制畫一。與育王
時無異。惟提唱綱宗。以為供養。其上堂曰。奔流度刃。疾𦦨過風。啐啄同時。崖州萬里。有的道。如人學射。久習則巧。殊不知未彀以前中的早涉紆迥了也。趙州到茱萸。靠卻拄杖。則且置。只如孚上座道聖箭子折也。作么生喝云。若不同床睡。安知被底穿。又曰。昔僧問雲門。殺父殺母。佛前懺悔。殺佛殺祖。甚處懺悔。雲門曰。露還會么鬥。轉風雷吼。星移海岳昏。誰知席帽下。元是昔愁人。開禧二年示疾。侍僧以榻施褥云叱去之。曰。吾末骨立也。安用此。遂卓杖別眾曰。意烏猝猝。萬人氣索。佛法向上。何曾踏著。臨行業識。茫茫一任。諸方卜度。投杖斂目而寂。
贊曰。昔高庵聞成枯木。住金山侈甚。嘆曰。比丘法貴清儉。豈宜如此。此與後生習輕肥者何異。得不愧古人乎。按退谷處可為之秋。而能簡約乃爾。其清操真足。龜鏡將來。
靈隱善禪師
禪師名之善。吳興人也。其先劉姓。世歷膴仕。善自視欿。然年十三。志決出塵。其親謂之曰。吾家欬唾青雲之上。若更何慕而欲為。之善對。曰欲為佛耳。其親惻異。知不可禁。乃許受業于齊政沙門。內行純粹。人敬愛之。出入經論。胸無宿義。乃遍扣禪坊。未得究竟。晚謁佛照光禪師。辨論風幡公案。光不諾。善固求明破。光示曰。非
【現代漢語翻譯】 現代漢語譯本： 時間並沒有什麼不同。只有提倡宗綱，才算是真正的供養。他上堂說法時說：『奔流的速度快過刀刃，迅疾的身影勝過風。啐啄同時，（即使相隔）崖州萬里。』真正悟道的人，就像學射箭的人，練習久了自然巧妙。卻不知道在拉弓之前，射中目標早已歷經曲折了。趙州和尚到達茱萸山，靠著拄杖。（這些）暫且不提。只如孚上座說『聖箭子折了』，該如何喝問呢？（就像有人說）『若不同床睡，安知被底穿』。又說：『過去有僧人問雲門文偃禪師，殺父殺母，可以在佛前懺悔；殺佛殺祖，在哪裡懺悔？』雲門說：『露還會么鬥，轉風雷吼，星移海岳昏，誰知席帽下，元是昔愁人。』開禧二年，（退谷處謙禪師）示現疾病，侍者鋪設床褥，（他）呵斥走開，說：『我快要瘦成骨頭了，要這些做什麼？』於是拄著枴杖向眾人告別，說：『意烏猝猝，萬人氣索，佛法向上，何曾踏著。臨行業識，茫茫一任，諸方卜度。』說完便扔掉拄杖，合上眼睛圓寂了。
讚語說：過去高庵禪師聽說成枯木和尚住在金山寺，生活非常奢侈，感嘆道：『比丘的修行以清貧節儉為貴，怎麼可以這樣呢？這和那些年輕人追求奢靡的生活有什麼區別？難道不覺得對不起古人嗎？』考察退谷處謙禪師的所作所為，正值多事之秋，卻能夠如此節儉，他的清廉品行，真可以作為後人的榜樣。
靈隱善禪師
禪師法名之善，是吳興人。他的祖先姓劉，世代為官。之善自己覺得很渺小，然而十三歲時，就立志要出家。他的父母對他說：『我們家世代為官，你還羨慕什麼而想要出家呢？』之善回答說：『我想成佛。』他的父母感到驚異和不捨，知道無法阻止，就允許他在齊政沙門處出家。之善內心修行純粹，人們敬愛他。他廣泛閱讀經論，胸中沒有固有的見解，於是遍訪各處禪寺，未能得到徹底的領悟。後來拜見佛照光禪師，辯論『風幡』公案，光禪師不認可。之善堅持請求開示，光禪師說：『不是』
【English Translation】 English version: Time is no different. Only advocating the fundamental principles is considered a true offering. In his Dharma talk, he said: 'The speed of the rushing current surpasses the blade, and the swift figure surpasses the wind. The simultaneous pecking, (even if separated by) ten thousand miles of Yazhou (a place name).』 A person who truly understands the Dao is like an archer who becomes skilled through long practice. But little does one know that before drawing the bow, hitting the target has already gone through twists and turns. Zhao Zhou (a famous Zen master) arrived at Zhuyu Mountain (a place name), leaning on his staff. (These) are set aside for now. Just like Venerable Fu said, 『The holy arrow is broken,』 how should one question it? (It's like someone saying) 『If you don't sleep in the same bed, how do you know if the quilt is torn?』 He also said: 『In the past, a monk asked Zen Master Yunmen Wenyan (a famous Zen master), 「Killing father and mother can be repented before the Buddha; where can one repent for killing the Buddha and killing the ancestors?」』 Yunmen said: 『The dew will meet, the wind and thunder roar, the stars move and the sea and mountains darken, who knows under the straw hat, it is the old sorrowful person.』 In the second year of Kaixi (a year in Chinese calendar), (Zen Master Tuigu Chuqian) manifested illness, and the attendant laid out bedding, (he) scolded him away, saying: 『I am about to become bones, what do I need these for?』 So he leaned on his staff and bid farewell to the crowd, saying: 『The crow crows suddenly, the breath of ten thousand people is exhausted, the Buddha Dharma is upward, never stepped on. Approaching the karmic consciousness, let it be vast and boundless, let all directions speculate.』 After speaking, he threw away his staff, closed his eyes and passed away.
The eulogy says: In the past, Zen Master Gao'an heard that Monk Cheng Kumu lived in Jinshan Temple (a famous temple), living a very extravagant life, and sighed: 『The practice of a Bhikkhu (Buddhist monk) values purity and frugality, how can it be like this? What is the difference between this and those young people who pursue a luxurious life? Don't you feel sorry for the ancients?』 Examining the actions of Zen Master Tuigu Chuqian, it was during a time of turmoil, but he was able to be so frugal, his integrity is truly worthy of being a role model for future generations.
Zen Master Lingyin Shan
Zen Master's Dharma name was Zhishan, and he was a native of Wuxing (a place name). His ancestors were surnamed Liu, and they were officials for generations. Zhishan himself felt very small, but at the age of thirteen, he was determined to become a monk. His parents said to him: 『Our family has been officials for generations, what else do you admire and want to become a monk for?』 Zhishan replied: 『I want to become a Buddha.』 His parents were surprised and reluctant, knowing that they could not stop him, so they allowed him to become a monk at Shramana Qizheng (a monk's name). Zhishan's inner practice was pure, and people respected and loved him. He widely read the scriptures and treatises, and had no fixed ideas in his mind, so he visited Zen temples everywhere, but failed to achieve complete enlightenment. Later, he visited Zen Master Fozhao Guang (a Zen master's name), and debated the 'wind and flag' Koan (a Zen riddle), which Zen Master Guang did not approve of. Zhishan insisted on asking for clarification, and Zen Master Guang said: 『No』
風幡話露全機。千古叢林起是非。咄者新州賣柴漢。得便宜是失便宜。善厲聲曰。啊㖿卻只恁么。光以杖擊曰。今日與君通一線。斬釘截鐵起吾宗。光自此旬月不下堂。問其故。光曰。吾妙喜先師。擔子幸卸肩矣。善歷衡湘。游廬岳。保養聖胎。于妙高峰下。疊柴為室。不謀宿舂。一住十載。時以妙峰尊宿稱之嘗詠曰。廬陵米價報君知。浩浩塵中識者稀。回首不知何處去。白雲流水共依依。又曰。有時笑兮有時哭。調高和寡難拘束。一派清音徹九天。風前誰解聯芳躅。鄰山有座主。自負妙悟楞嚴。攜數徒屬訪善善揖坐相視移時。座主曰。昨見大慧。有八還頌曰。春至自開花。秋來還落葉。黃面老瞿曇。休搖三寸舌語雖工俏。但未出經意耳。善驀召座主。座主應諾。善曰經意且止。還出得大慧老人意么。座主咿唔莫措。善呵呵大笑而起。座主歸避席數月。復具師弟。禮請益於。善善示偈曰。沒絃琴上無私曲。一曲彈來轉轆轆。斷崖流水少知音。六六不成三十六。善東遊雁山。闡法于臨海。慧因歷洪福。遷萬年。乃示眾曰。久參高士。眼空四海。鼻孔撩天。見也見得。親說也說。得親行也行。得親用也用。得親只是未識。老僧拄杖子在。何故將成九仞之山。不進一簣之土。是時善之名滿江南。卒退休皋亭。道俗仍以明州瑞
【現代漢語翻譯】 現代漢語譯本 『風幡話露全機』，叢林千百年來爭論不休。『咄』，新州的賣柴人，得到好處就是失去好處。善大聲喝道：『啊㖿，難道就只是這樣嗎？』光用禪杖擊打地面說：『今日與你打通一線，以斬釘截鐵之勢開創吾宗。』光從此十幾天不下禪堂。問他原因，光說：『我的妙喜先師，總算卸下了肩上的擔子。』 善遊歷衡山、湘江，遊覽廬山，保養聖胎，在妙高峰下，堆柴為屋，不考慮隔夜的糧食，一住就是十年。當時人們尊稱他為妙峰尊宿，他曾吟詠道：『廬陵的米價告訴你，茫茫塵世中懂得的人稀少。回頭不知該往何處去，只有白雲流水與我相依。』又說：『有時笑啊有時哭，曲調高雅，知音難覓，難以約束。一派清音響徹九天，風前有誰能理解我的足跡？』 鄰近山上有個座主（寺院住持），自認為精通《楞嚴經》，帶著幾個徒弟來拜訪善。善與他互相作揖，坐著對視了很久。座主說：『昨天我看到大慧（禪師名號），有八還頌說：春天來了花自然開，秋天來了葉自然落。黃面老瞿曇（釋迦牟尼佛的俗稱），不要再搖動你的三寸不爛之舌。』語言雖然工巧，但沒有超出經文的含義。善突然叫了一聲『座主』，座主應聲回答。善說：『經文的含義暫且不說，你理解了大慧老人的意思嗎？』座主支支吾吾，不知所措。善哈哈大笑而起。座主回去后閉門謝客數月，又帶著弟子，恭敬地向善請教。善展示了一首偈語：『沒弦的琴上沒有私人的曲調，一曲彈來轉動不停。斷崖流水知音稀少，六六相加也成不了三十六。』 善東遊雁蕩山，在臨海闡揚佛法，慧因寺、洪福寺，遷往萬年寺。於是對大眾說：『長久參訪高人，眼界空闊，鼻孔朝天。見也見得，親口說也說得，親身行也行得，親手用也用得，親切是親切，只是還不認識老僧的拄杖子在哪裡。』為什麼將要堆成九仞高的山，卻不肯再進一步，添上一筐土呢？當時善的名聲傳遍江南。最終在皋亭退休，道俗仍然稱他為明州瑞
【English Translation】 English version 'The wind and the flag fully reveal the entire mechanism,' for thousands of years, the monastic communities have been arguing endlessly. 'Duh!' The firewood seller from Xinzhou, gaining an advantage is losing an advantage. Shan shouted loudly, 'Ah-hei, is that all there is to it?' Guang struck the ground with his staff, saying, 'Today, I will connect you with a single thread, and with decisive force, establish our sect.' From then on, Guang did not leave the meditation hall for more than ten days. When asked why, Guang said, 'My late teacher Miaoxi has finally unloaded the burden from his shoulders.' Shan traveled to Hengshan and Xiangjiang, visited Lushan, and nurtured his sacred embryo. Beneath Miaogao Peak, he piled firewood to build a hut, not worrying about food for the next day, and lived there for ten years. At that time, people respectfully called him Venerable Miaofeng. He once chanted, 'The price of rice in Luling, I tell you, few in this vast world understand. Looking back, I don't know where to go, only white clouds and flowing water accompany me.' He also said, 'Sometimes laughing, sometimes crying, the melody is high and few understand, difficult to restrain. A clear sound resonates through the nine heavens, who before the wind can understand my footsteps?' There was a abbot (head of a monastery) on a nearby mountain who considered himself proficient in the Shurangama Sutra. He brought several disciples to visit Shan. Shan greeted him with a bow, and they sat facing each other for a long time. The abbot said, 'Yesterday I saw Dahui (a Chan master's name), who had a verse on the eight returns: When spring comes, flowers naturally bloom; when autumn comes, leaves naturally fall. Old Gautama (common name for Shakyamuni Buddha) with the yellow face, stop wagging your three-inch tongue.' Although the language is skillful, it does not exceed the meaning of the scriptures. Shan suddenly called out 'Abbot!' The abbot responded. Shan said, 'Let's put aside the meaning of the scriptures for now, do you understand the meaning of old man Dahui?' The abbot hesitated, at a loss. Shan laughed heartily and stood up. The abbot returned and closed his doors to guests for several months, then brought his disciples and respectfully sought instruction from Shan. Shan presented a verse: 'On a stringless zither, there are no personal melodies; one tune played, it turns endlessly. Few understand the sound of flowing water from a broken cliff; six times six cannot make thirty-six.' Shan traveled east to Yandang Mountain and propagated the Dharma in Linhai, Huixin Temple, Hongfu Temple, and moved to Wannian Temple. Then he said to the assembly, 'Having long visited eminent people, my vision is vast, my nostrils point to the sky. I have seen it, I have spoken it, I have practiced it, I have used it, I am intimate with it, but I still don't know where the old monk's staff is.' Why, when about to build a mountain nine fathoms high, are you unwilling to take it one step further and add a basket of earth? At that time, Shan's name spread throughout Jiangnan. Eventually, he retired to Gaoting, and the monks and laypeople still called him Ruizhao of Mingzhou.
巖居。善居無何。平江晉陵請符疊至。善任緣而應。不執可否。善既久領眾事。法令益略。衲子益新。及卻天童赴靈隱。蓋暮年也。雖檀旋憧憧。善仍蕭然一衾室中。長物竹篦禪杖而已。端平二年。自題小像。遺龍濟宗鍪。復誡諸弟子曰。像法垂秋。名利根深。如象沒深泥。珠沉巨海。識浪塵緣。終無了日。我為僧七十餘載。目之所到。耳之所聞。衛護法門。隱忍受垢者。間或有之求。其不奉明詔。不接公卿。如寒巖枯木。確不可回者鮮矣。人但知法門繇顯而盛。殊不知繇盛而衰。故有緣之功於法門者。其功一時也。無緣之功於法門者。其功萬世也。諺云。庭前生瑞草。好事不如無。又豈謬哉。九月二十八日。書偈趺坐。瞑目而寂。壽八十四。僧夏七十有一。火浴。舍利無數。門人善珍。號藏叟。丐清之鄭公為銘。塔于靈隱之西岡。
龍濟鍪禪師
宗鍪禪師者。號友云。姓王氏。廬陵人也。幼不茹葷。年十九。辭親修大僧事。長者多器之。既而遍見大有道者。不事宗乘章句。獨以睡夢。時不能作宰為憂。晉陵華藏善公遷靈隱。鍪南渡依之。逾年機不合。擬別參。未發。偶見僧讀珍藏叟自讚。鍪亦隨玩。乃咀嚼其語。始駭靈隱門賢非泛泛也。其詞曰。參禪無悟。識字有數。眼三角似燕山愁。胡面百折如趙婆
【現代漢語翻譯】 現代漢語譯本： 巖居（指居住在巖石附近）。善居無何（指沒有什麼特別的住所）。平江（地名）和晉陵（地名）不斷地請求（龍濟）宗鍪（禪師法號）前去。善（指宗鍪禪師）隨緣應付，不固執于答應或拒絕。善（宗鍪禪師）既然長期領導大眾事務，法令就越來越簡略，僧人也越來越新。等到離開天童寺前往靈隱寺，已經是晚年了。即使施捨的檀越（施主）來來往往，善（宗鍪禪師）仍然安靜地住在只有一床被子的房間里，長物只有竹篦和禪杖而已。端平二年（南宋年號），（宗鍪禪師）自己題寫小像，留給龍濟宗鍪（禪師法號），又告誡各位弟子說：『像法（佛教衰落時期）已經到了末期，名利的根源很深，就像大象陷入深深的泥潭，寶珠沉入巨大的海洋，認識的波浪和塵世的因緣，終究沒有了結的日子。我做僧人七十多年，眼睛所看到的，耳朵所聽到的，衛護佛法，隱忍承受污垢的人，偶爾還有，尋求不奉行皇帝的詔令，不接待達官貴人，像寒冷的巖石和枯槁的樹木一樣，確實不能改變的人很少啊。人們只知道佛法因為顯赫而興盛，卻不知道因為興盛而衰落，所以有緣分而對佛法有功勞的人，他的功勞只是一時的，沒有緣分而對佛法有功勞的人，他的功勞是萬世的。諺語說，庭前生長瑞草，好事不如無。這難道是錯的嗎？』九月二十八日，書寫偈語，跏趺而坐，閉上眼睛而寂滅，享年八十四歲，僧臘七十一歲。火化后，舍利無數。門人善珍，號藏叟，請求清之鄭公為他撰寫銘文，塔建在靈隱寺的西岡。 龍濟鍪禪師 宗鍪禪師，法號友云，姓王，是廬陵人。從小不吃葷腥。十九歲時，辭別父母修行大僧之事，長輩們大多器重他。後來遍訪有道之人，不從事宗乘章句的研究，唯獨以睡夢時不能自主為憂。晉陵華藏善公遷往靈隱寺，鍪（宗鍪禪師）南渡后依附他。過了一年，機緣不合，打算告別去別處參學，還沒出發，偶然看到僧人讀藏叟的自讚，鍪（宗鍪禪師）也隨之玩味，於是咀嚼其中的語句，才驚訝靈隱寺門下的賢才不是泛泛之輩。他的詞說：『參禪沒有領悟，識字卻有很多，三角眼像燕山一樣令人發愁，胡人的面孔百般褶皺像趙婆。』
【English Translation】 English version: He lived in a rock dwelling. He was good at dwelling without dwelling on anything. Pingjiang (place name) and Jinling (place name) repeatedly requested Zongmou (Zen Master's Dharma name) to come. He (Zongmou Zen Master) responded according to circumstances, not clinging to acceptance or rejection. Since he (Zongmou Zen Master) had long led the affairs of the community, the rules became increasingly simple, and the monks became increasingly new. When he left Tiantong Temple for Lingyin Temple, it was already his later years. Even though the almsgiving patrons came and went, he (Zongmou Zen Master) still quietly lived in a room with only one quilt, his possessions only a bamboo whisk and a Zen staff. In the second year of Duanping (Southern Song Dynasty era name), he (Zongmou Zen Master) inscribed his own small portrait, leaving it to Longji Zongmou (Zen Master's Dharma name), and further warned his disciples, saying: 'The Dharma-image (the declining period of Buddhism) has reached its end, and the roots of fame and profit are deep, like an elephant sinking into deep mud, a pearl sinking into a vast ocean, the waves of knowledge and the karmic conditions of the world will never end. For more than seventy years as a monk, what my eyes have seen and my ears have heard, those who protect the Dharma and endure defilement are occasionally there, seeking not to follow the emperor's edicts, not to receive high officials, like cold rocks and withered trees, those who are truly unyielding are few. People only know that the Dharma flourishes because of its prominence, but they do not know that it declines because of its prosperity, so those who have a karmic connection and contribute to the Dharma, their contribution is only temporary, those who have no karmic connection and contribute to the Dharma, their contribution is for all ages. The proverb says, 'Auspicious grass grows in front of the courtyard, it is better to have nothing good.' Is this not true?' On the twenty-eighth day of September, he wrote a verse, sat in the lotus position, closed his eyes and passed away, at the age of eighty-four, with seventy-one years of monastic life. After cremation, there were countless relics. His disciple Shanzhen, named Cangsou, requested Zheng Gong of Qingzhi to write an inscription for him, and the pagoda was built on the western hill of Lingyin Temple. Zen Master Longji Mou Zen Master Zongmou, Dharma name Youyun, surname Wang, was a native of Luling. He did not eat meat from a young age. At the age of nineteen, he bid farewell to his parents to practice the great monastic affairs, and the elders mostly valued him. Later, he visited many enlightened people, but he did not engage in the study of the doctrines and sentences of the sects, only worrying about not being able to control himself during sleep. When Shan Gong of Huazang in Jinling moved to Lingyin Temple, Mou (Zongmou Zen Master) followed him after crossing the river to the south. After a year, the opportunity did not align, and he planned to leave to study elsewhere, but before he left, he happened to see a monk reading Cangsou's self-praise, and Mou (Zongmou Zen Master) also savored it, so he chewed on the words in it, and was surprised that the talents under the gate of Lingyin Temple were not ordinary people. His words said, 'Practicing Zen without enlightenment, knowing many characters, triangular eyes are as worrying as Yanshan, the face of the barbarian has a hundred folds like Zhao Po.'
呷。醋一著高出。諸方敢道。飯是米做。鍪遂堅志請益於善。而兄事于珍。久方契旨。辭去。道繇佛頂峰下。倦行憩山莊。磐石。愛其山林蓊蔚。指問莊叟。叟告曰。內有龍濟古寺。先系修山主故址。今廢鍪曰。居之可乎。莊叟曰。彼中狼虎甚多。師能居之。何不可。鍪竟剪棘縛茅以居。木食澗飲。或雪寒無宿。火日啖菖𧃏數寸而已。有時長笑而吟曰。山僧有分住煙蘿。無米無錢莫管它。水似琉璃。山似玉。眼前盡有許來多。靈隱善公知之大喜。自題小相。以贈鍪曰。妙峰孤頂草離離。橫按竹篦三尺鐵。只許佛頂龍濟知。父子不傳真妙訣。於是有志之士。餐風而向之。因人建立叢社焉。鍪嘗書門曰。除卻眼耳鼻舌那個是你自己。若也道得許你。親見龍濟。其或未然。且居門外有對者。鍪皆叱逐之。珍藏叟聞而笑曰。恁么為人。其靈龜曳尾乎。雖然也是六月霜花。乃遣僧問曰。和尚曾接得幾人。鍪曰。山僧失利。僧回舉似藏叟。叟唯唯。乃疏辭徑山。推鍪代之。鍪曰先師壟土未乾。遺訓在耳。矧我龍鍾無似之人。更何所圖甘言軟語。而與朱紫為鄰哉。稱病不起。鍪年八十。日不停務。夜據匡床。合衆環聽垂訓。孜孜不倦。一日告眾曰。先師春秋八十有四。吾年雖得企及。但法運衰矣。罪在我躬。言訖涕下。已而彈指一聲
{ "translations": [ "現代漢語譯本：", "呷。醋一著高出。諸方敢道。飯是米做。（這句話的意思是說，即使是很簡單的事情，也有其內在的道理。）", "鍪（Móu，人名）於是堅定決心向善學習，像對待兄長一樣對待珍（Zhēn，人名），很久之後才領悟其真諦，於是告辭離開。他沿著佛頂峰下的小路走，因為疲倦就在山莊的磐石上休息。他喜愛這裡的山林茂盛，就向莊上的老者打聽。老者告訴他說：『這裡面有龍濟古寺，先前是修山主的故址，現在已經荒廢了。』", "鍪說：『我可以在這裡居住嗎？』莊上的老者說：『那裡面的狼和老虎很多，如果您能住，那又有什麼不可以的呢？』鍪於是砍掉荊棘，捆紮茅草來居住，吃樹上的果實，喝山澗里的水，有時在寒冷的下雪天沒有住處，就吃幾寸菖蒲而已。有時他會長笑吟誦道：『山僧有緣分住在煙霧繚繞的山林中，沒有米沒有錢也不用管它。水像琉璃一樣清澈，山像美玉一樣秀麗，眼前到處都是美好的景色。』", "靈隱寺的善公（Shàngōng，人名）知道這件事後非常高興，親自題寫小像贈送給鍪，說：『妙峰孤頂，草木稀疏，手中橫拿著三尺長的鐵竹篦。只有佛頂和龍濟才知道，父子之間不傳授真正的妙訣。』於是有志之士，餐風飲露地向他靠攏，因此有人建立叢林社團。", "鍪曾經在門上寫道：『除了眼、耳、鼻、舌，哪個是你自己？如果能說得出來，就允許你親眼見到龍濟。』如果說不出來，就讓他站在門外。有對答不上來的人，鍪都會呵斥驅趕他們。珍藏叟（Zhēncáng sǒu，人名)聽了笑著說：『這樣做人，難道不是像靈龜在地上拖著尾巴嗎？』雖然如此，也像是六月飛霜。於是派僧人去問：『和尚曾經接引過多少人？』鍪說：『山僧失利了。』僧人回去把情況告訴了藏叟，藏叟只是『唯唯』。於是他上書辭去徑山（Jìngshān，地名）的職務，推舉鍪來代替他。鍪說：『先師的墳墓上的土還沒有干，遺訓還在耳邊。何況我是一個老邁無用的人，還圖謀什麼呢？我不會用好聽的話和柔軟的態度去與達官貴人為鄰。』於是稱病不起。鍪八十歲的時候，白天不停地操勞事務，晚上靠在床邊，讓大家圍坐在周圍聽他訓誡，孜孜不倦。有一天，他告訴大家說：『先師享年八十四歲，我的年齡雖然能夠達到，但是佛法的運勢已經衰落了，這是我的罪過。』說完就流下了眼淚，然後彈了一下手指。", "", "english_translations": [ "English version:", "『呷。醋一著高出。諸方敢道。飯是米做。』 (This sentence means that even simple things have their inherent principles.)", "Móu (牟, a person's name) then firmly resolved to learn from the good and treat Zhēn (珍, a person's name) as an elder brother. After a long time, he understood the true meaning and bid farewell. He walked along the path below the Fotding Peak (佛頂峰), and because of fatigue, he rested on a rock in a mountain village. He loved the lush mountains and forests here, so he inquired with an old man in the village. The old man told him, 『Inside there is the ancient Longji Temple (龍濟古寺), which used to be the site of the Xiushan Master (修山主), but now it is abandoned.』", "Móu said, 『Can I live here?』 The old man in the village said, 『There are many wolves and tigers there. If you can live there, what's the harm?』 Móu then cut down thorns and tied up thatch to live in, eating fruits from the trees and drinking water from the mountain streams. Sometimes, on cold snowy days without shelter, he would eat a few inches of sweet flag (菖蒲) only. Sometimes he would laugh loudly and recite: 『The mountain monk is destined to live in the misty mountains, no rice, no money, don't worry about it. The water is as clear as crystal, the mountains are as beautiful as jade, and there are beautiful scenery everywhere before my eyes.』", "Shàngōng (善公, a person's name) of Lingyin Temple (靈隱寺) was very happy to hear about this and personally inscribed a small portrait to give to Móu, saying: 『The solitary peak of Miaofeng (妙峰) is sparsely covered with grass and trees, holding a three-foot-long iron bamboo stick horizontally. Only Fotding (佛頂) and Longji (龍濟) know, the true secret is not passed down between father and son.』 Therefore, people with aspirations approached him, eating the wind and drinking the dew, and some people established a monastic community.", "Móu once wrote on the door: 『Apart from the eyes, ears, nose, and tongue, which one is yourself? If you can say it, you are allowed to see Longji in person.』 If you can't say it, let him stand outside the door. Móu would scold and drive away those who could not answer. Zhēncáng sǒu (珍藏叟, a person's name) heard this and laughed, saying: 『Isn't doing this like a spirit turtle dragging its tail on the ground?』 Even so, it is like frost in June. So he sent a monk to ask: 『How many people has the monk received?』 Móu said, 『The mountain monk has failed.』 The monk went back and told Zangsou the situation, and Zangsou just said 『Yes, yes.』 So he wrote a letter resigning from his position at Jingshan (徑山, a place name) and recommended Móu to replace him. Móu said, 『The soil on the tomb of the late master has not yet dried, and the teachings are still in my ears. Moreover, I am an old and useless person, what else am I planning? I will not use nice words and soft attitudes to be neighbors with dignitaries.』 So he claimed illness and did not get up. When Móu was eighty years old, he worked tirelessly during the day and leaned on the bed at night, letting everyone sit around him and listen to his instructions, tirelessly. One day, he told everyone: 『The late master lived to be eighty-four years old. Although I can reach that age, the fortune of the Dharma has declined, and this is my fault.』 After saying that, he shed tears, and then snapped his fingers." ] }
曰。只此是別眾語也。僧問。臘月三十日時如何。鍪曰。門無索債人。眾悽然。請開末後方便。鍪曰。一燈在望。更無言說。大地平沉。虛空迸裂。泊然而化。塔于佛頂峰上。初道俗請建壽塔。鍪固止之曰。何哉老僧朝死夕埋。獨污龍濟一塊土。不必尋山擇地也。我每笑溺信形家。圖穴興旺。使聖賢法緣媚于黃土。顧而為之。豈初心乎。
贊曰。妙峰父子。始末行藏。不匯而符。所謂水月交羅。鏡燈互入。豈可以孤峻而病之。易曰。十年乃字反常也。
凈慈自得暉禪師
自得禪師。名慧暉。乃會稽張氏之寵子也。自少割愛辭親。得度于澄照寺。孤錫雲遊。見長蘆真歇。以為有所證。于閃電機下。竟南歸。所遇叢社如逆旅。一閱而棄之。遂投謁于覺宏智和尚。宏智威德自在。道望隆當世。當世見者。皆為神悚。暉獨心負所畜。不藉通詞。特擬觀光。于座下。宏智熟視暉而容之。暉微疑其所以。乃自請掛塔。宏智召暉。至榻前。詰以寶鏡頌。暉驟進語。智正色。遣出之。暉乃折節自悔。從前寶惜一齊放下。一夕正往聖僧前燒香。適宏智來前。暉見之。頓悟大旨自爾。問答無滯。得授記莂焉。紹興丁巳。開法補陀。馳其提唱。語于宏智。宏智大悅。其語曰朔風凜凜掃寒林。葉落歸根露赤心。萬派朝宗舡到
【現代漢語翻譯】 現代漢語譯本：
他說：『僅僅這些就是區別大眾的言語。』有僧人問：『臘月三十日的時候怎麼樣？』鍪（Móu，人名）說：『家門沒有討債的人。』大眾聽了感到淒涼。請求開示最後的方便法門。鍪說：『一燈在望。』不再有任何言語，大地平靜沉沒，虛空崩裂。於是安然圓寂。塔建在佛頂峰上。起初，道士和俗人請求建造壽塔，鍪堅決制止說：『為什麼呢？老僧早上死了晚上埋葬，只是玷污龍濟這一塊土地。不必尋找山地選擇地方了。我常常嘲笑那些迷信風水先生，爲了圖謀墳墓興旺，使得聖賢的佛法因緣去諂媚黃土。回頭看看這樣做，難道是最初的心願嗎？』
讚語說：妙峰父子，從開始到結束的行事軌跡，不約而同地相符。這就是所謂的水月交相輝映，鏡燈互相進入。怎麼可以用孤僻怪異來指責他們呢？《易經》說：『十年才生育，是反常的現象。』
凈慈自得暉禪師
自得禪師，名叫慧暉（Huì Huī）。是會稽張家的愛子。從小就割捨親情，離開父母，在澄照寺出家。獨自拿著錫杖雲遊四方，見到長蘆真歇（Zhēn Xiē），認為他有所證悟。在閃電雷鳴之下，最終南歸。所遇到的寺廟叢林，都像旅館一樣，看了一眼就離開了。於是前往拜見覺宏智（Jué Hóngzhì）和尚。宏智威嚴德行自在，道望在當時非常興盛。當時見到他的人，都感到精神悚然。慧暉獨自心懷所學，不借助翻譯，特意前來瞻仰。在座位下，宏智仔細地看著慧暉，容納了他。慧暉稍微懷疑其中的原因，於是自己請求掛單。宏智召見慧暉，到床前，用寶鏡頌來詰問他。慧暉急忙回答，宏智臉色嚴肅，讓他出去了。慧暉於是改變態度，自我悔過，從前所珍視的一切都一起放下。一天晚上，正前往聖僧前燒香，恰好宏智來到前面。慧暉見到他，頓時領悟了大旨，從此以後，問答沒有滯礙，得到了授記。 紹興丁巳年，開法補陀（Bǔtuó），宣揚他的提倡。告訴宏智，宏智非常高興。他的話是：『朔風凜凜掃寒林，葉落歸根露赤心。萬派朝宗舡到』
【English Translation】 English version:
He said, 'These alone are the words that distinguish the assembly.' A monk asked, 'What is it like on the thirtieth day of the twelfth month?' Mōu (name of a person) said, 'The door has no debt collectors.' The assembly felt sorrowful. They requested the final expedient means to be opened. Mōu said, 'A lamp is in sight.' There were no more words, the great earth was peacefully submerged, and the void burst apart. Then he passed away peacefully. The pagoda was built on the peak of the Buddha's head. Initially, Daoists and laypeople requested to build a longevity pagoda, but Mōu firmly stopped them, saying, 'Why? The old monk dies in the morning and is buried in the evening, only defiling this piece of land in Longji. There is no need to search for mountains and choose locations. I often laugh at those who blindly believe in geomancers, seeking prosperity for their graves, causing the Dharma affinity of sages and worthies to flatter the yellow earth. Looking back at doing this, is it the original intention?'
The eulogy says: The actions and traces of the Miaofeng father and son, from beginning to end, coincide without prior agreement. This is what is called the water and moon interpenetrating, the mirror and lamp entering each other. How can they be criticized for being solitary and eccentric? The Book of Changes says, 'It takes ten years to give birth, which is an abnormal phenomenon.'
Chan Master Zide Hui of Jingci
Chan Master Zide, named Huihui (Huì Huī). He was the beloved son of the Zhang family of Kuaiji. From a young age, he relinquished affection and left his parents, becoming a monk at Cheng Zhao Temple. Alone with his staff, he traveled around, seeing Zhen Xie (Zhēn Xiē) of Changlu, believing that he had attained enlightenment. Under the flashing lightning, he eventually returned south. The monasteries he encountered were like inns, which he abandoned after a glance. Then he went to visit the Venerable Hongzhi (Hóngzhì) of Jue. Hongzhi's majesty and virtue were unrestrained, and his reputation was very prosperous in that era. Those who saw him at that time all felt spiritually awed. Huihui alone cherished what he had learned, without relying on translation, and came specifically to pay homage. In the seat below, Hongzhi looked at Huihui carefully and accommodated him. Huihui slightly doubted the reason for this, so he requested to stay. Hongzhi summoned Huihui to his bedside and questioned him with the Jewel Mirror Samadhi. Huihui hurriedly answered, but Hongzhi's expression turned serious and he sent him out. Huihui then changed his attitude, repented, and let go of everything he had cherished before. One night, he was going to burn incense before the Holy Monk when Hongzhi happened to come forward. When Huihui saw him, he suddenly understood the main point, and from then on, his answers were no longer hindered, and he received the prediction. In the year Ding Si of Shaoxing, he opened the Dharma at Putuo (Pǔtuó), proclaiming his teachings. He told Hongzhi, who was very pleased. His words were: 'The piercing north wind sweeps the cold forest, the leaves fall and return to their roots, revealing the red heart. The myriad streams flow towards the sea, the boat arrives.'
岸。六窗虛映芥投針。本成現莫他尋性地。閑閑耀古今。戶外凍消。春色動四山。渾作木龍吟。又曰。釋迦老子窮理盡性。金口敷宣一代時教。珠回玉轉。被人喚作拭不凈故紙。達磨祖師以一乘法。直指單傳面壁九年。不立文字。被人喚作壁觀婆羅門。且道作么生行履。免被傍人指注。衲被蒙頭萬事休。此時山僧都不會。又曰。巢知風。穴知雨。甜者甜兮苦者苦。不須計較作思量。五五從來二十五萬般。施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕打鼓祭江神。谷之神樞之要里許旁參。回途得妙。云雖動而常閑。月雖晦而彌照。賓主交參。正偏兼到。十洲春盡花凋殘。珊瑚樹林日杲杲。於是補陀風範與天童並峙。其遷萬壽。次吉祥。又雪竇。皆名公巨卿為之勸請。淳熙丙申。有詔補凈慈。上堂曰。面板脫落絕方偶。明瞭身心一物無。妙入道寰深靜處。玉人端馭白牛車。妙明田地達者還。稀識情不到唯證。方知白雲兒靈。靈。自照青山父卓卓。常存機分頂后光智契。劫前眼所以道。新豐路兮峻仍皾。新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫忽速。亭堂雖有到人稀。林泉不長尋常木。諸禪德向上一著。尊貴難明琉璃殿。上不稱尊翡翠。簾前還合伴正與么。時針線貫通真宗。不墜合作么生施設
【現代漢語翻譯】 岸。六扇窗戶空虛地映照著芥子般細小的東西和針。原本成就的現在，不要向他處尋求自性之地。空閑自在地照耀著古今。戶外冰凍消融，春天的景色感動著四面的山。完全化作木龍的吟唱。又說，釋迦老子窮究義理，徹悟自性。用金口宣講了一代時教。言辭精妙，卻被人叫做擦不乾淨的廢紙。達磨祖師用一乘法，直接指點，單獨傳授，面壁九年。不立文字，被人叫做壁觀婆羅門。那麼，該怎樣做才能免被旁人指指點點呢？用破舊的衲衣矇住頭，萬事都停止。此時山僧什麼都不知道。又說，鳥巢知道風向，洞穴知道下雨。甜的就是甜的，苦的就是苦的。不需要計較，不要思量。五五相乘本來就是二十五，各種各樣的設施都歸於平常。這是叢林中飽參之人的話。各位還明白嗎？鄉下老翁不知道堯舜的力量，咚咚地敲著鼓祭祀江神。山谷之神，樞紐的關鍵，就在裡面參詳。返回時才能領悟妙處。云雖然在動，卻常常是閒適的，月亮雖然昏暗，卻更加明亮地照耀。賓與主互相交參，正與偏兼顧。十洲的春天已經結束，花朵凋殘，珊瑚樹林在陽光下閃耀。於是補陀山的風範與天童寺並列。他遷居萬壽寺，接著又到吉祥寺，然後又到雪竇寺，都是由名公巨卿勸請的。淳熙丙申年，有詔令他去凈慈寺。上堂說法時說，面板脫落，斷絕了所有相對的偶對。明白了身心，知道沒有一物存在。巧妙地進入到道的世界深處，安靜的地方。玉人端正地駕馭著白牛車。微妙光明的田地，通達的人才能返回。很少有人認識到，情感無法到達，只有通過證悟才能知道。白雲之子靈妙，靈妙。獨自照耀著青山，父親堅定，堅定。常常存在著機鋒，頭頂後有光芒，智慧與劫前之眼相契合。所以說，新豐的路啊，陡峭而又幹燥。新豐的洞啊，深邃而又充滿水分。攀登的人啊，堅定不動搖。遊玩的人啊，不要匆忙。亭臺樓閣雖然有，但到達的人很少。林間的泉水不生長尋常的樹木。各位禪德，向上的一著，尊貴難以說明，就像琉璃殿一樣。上面不稱尊，翡翠簾前還應該與正法相伴。正當這個時候，針線貫通了真宗，不墜落，該怎樣施設呢？ 岸（shore）。六窗虛映芥投針（six windows reflect emptiness, even a mustard seed or a needle）。本成現莫他尋性地（the nature of reality is inherent, do not seek it elsewhere）。閑閑耀古今（shining serenely through past and present）。戶外凍消（outside the frost melts）。春色動四山（spring colors stir the four mountains）。渾作木龍吟（completely transforming into the roar of a wooden dragon）。又曰（it is also said）。釋迦老子窮理盡性（Shakyamuni Buddha exhausted principle and realized his nature）。金口敷宣一代時教（with golden mouth expounding the teachings of a generation）。珠回玉轉（like pearls returning and jade revolving）。被人喚作拭不凈故紙（people call it wiping-unclean waste paper）。達磨祖師以一乘法（Bodhidharma with the One Vehicle Dharma）。直指單傳面壁九年（directly pointed and singularly transmitted, facing the wall for nine years）。不立文字（not establishing words）。被人喚作壁觀婆羅門（people call him a wall-gazing Brahmin）。且道作么生行履（tell me, how should one conduct oneself）。免被傍人指注（to avoid being pointed at by others）。衲被蒙頭萬事休（covering the head with a patched robe, all affairs cease）。此時山僧都不會（at this moment, this mountain monk knows nothing）。又曰（it is also said）。巢知風（a nest knows the wind）。穴知雨（a cave knows the rain）。甜者甜兮苦者苦（sweet is sweet, bitter is bitter）。不須計較作思量（no need to calculate or contemplate）。五五從來二十五萬般（five times five is always twenty-five, all kinds of）。施設到平常（arrangements return to the ordinary）。此是叢林飽參句（these are the words of one who has fully participated in the sangha）。諸人還委悉么（do you all understand）。野老不知堯舜力（the old peasant does not know the power of Yao and Shun）。鼕鼕打鼓祭江神（dong dong, beating the drum to worship the river god）。谷之神樞之要里許旁參（the spirit of the valley, the key to the pivot, is to be found within）。回途得妙（returning, one obtains the subtlety）。云雖動而常閑（though the clouds move, they are always at ease）。月雖晦而彌照（though the moon is dim, it shines even more）。賓主交參（guest and host intermingle）。正偏兼到（both right and wrong arrive together）。十洲春盡花凋殘（the spring of the ten continents ends, flowers wither and fade）。珊瑚樹林日杲杲（the coral tree forest shines brightly in the sun）。於是補陀風範與天童並峙（thus, the style of Potala stands alongside Tiantong）。其遷萬壽（he moved to Wanshou Temple）。次吉祥（then to Jixiang Temple）。又雪竇（and then to Xuedou Temple）。皆名公巨卿為之勸請（all were at the urging of famous officials and great ministers）。淳熙丙申（in the year Bing Shen of Chunxi）。有詔補凈慈（there was an imperial decree to appoint him to Jingci Temple）。上堂曰（in the Dharma hall, he said）。面板脫落絕方偶（skin falls off, cutting off all duality）。明瞭身心一物無（clearly understanding that there is nothing in body and mind）。妙入道寰深靜處（wonderfully entering the deep and quiet place of the Dao）。玉人端馭白牛車（the jade person steadily drives the white ox cart）。妙明田地達者還（the field of wondrous brightness, the enlightened return）。稀識情不到唯證（rarely recognized, emotion cannot reach, only through realization）。方知白雲兒靈（then one knows the spirit of the white cloud child）。靈（spirit）。自照青山父卓卓（self-illuminating green mountains, the father stands firm）。常存機分頂后光智契（always existing with the opportunity, the light of wisdom behind the head is in accord）。劫前眼所以道（the eye before the kalpa, therefore it is said）。新豐路兮峻仍皾（the road to Xinfeng is steep and dry）。新豐洞兮湛然沃（the cave of Xinfeng is deep and moist）。登者登兮不動搖（those who climb, climb without wavering）。游者游兮莫忽速（those who wander, do not rush）。亭堂雖有到人稀（though there are pavilions and halls, few arrive）。林泉不長尋常木（the forest springs do not grow ordinary trees）。諸禪德向上一著（all you Zen practitioners, the next step）。尊貴難明琉璃殿（noble and difficult to understand, like a crystal palace）。上不稱尊翡翠（above, not called noble, emerald）。簾前還合伴正與么（before the curtain, should still accompany the true thusness）。時針線貫通真宗（at this time, the needle and thread penetrate the true essence）。不墜合作么生施設（not falling, how should one arrange it?）
【English Translation】 Shore. Six windows reflect emptiness, even a mustard seed or a needle. The nature of reality is inherent, do not seek it elsewhere. Shining serenely through past and present. Outside the frost melts, spring colors stir the four mountains. Completely transforming into the roar of a wooden dragon. It is also said, Shakyamuni Buddha exhausted principle and realized his nature, with golden mouth expounding the teachings of a generation. Like pearls returning and jade revolving, people call it wiping-unclean waste paper. Bodhidharma with the One Vehicle Dharma, directly pointed and singularly transmitted, facing the wall for nine years, not establishing words, people call him a wall-gazing Brahmin. Tell me, how should one conduct oneself to avoid being pointed at by others? Covering the head with a patched robe, all affairs cease. At this moment, this mountain monk knows nothing. It is also said, a nest knows the wind, a cave knows the rain. Sweet is sweet, bitter is bitter. No need to calculate or contemplate. Five times five is always twenty-five, all kinds of arrangements return to the ordinary. These are the words of one who has fully participated in the sangha. Do you all understand? The old peasant does not know the power of Yao and Shun, dong dong, beating the drum to worship the river god. The spirit of the valley, the key to the pivot, is to be found within. Returning, one obtains the subtlety. Though the clouds move, they are always at ease, though the moon is dim, it shines even more. Guest and host intermingle, both right and wrong arrive together. The spring of the ten continents ends, flowers wither and fade, the coral tree forest shines brightly in the sun. Thus, the style of Potala stands alongside Tiantong. He moved to Wanshou Temple, then to Jixiang Temple, and then to Xuedou Temple, all were at the urging of famous officials and great ministers. In the year Bing Shen of Chunxi, there was an imperial decree to appoint him to Jingci Temple. In the Dharma hall, he said, skin falls off, cutting off all duality, clearly understanding that there is nothing in body and mind, wonderfully entering the deep and quiet place of the Dao, the jade person steadily drives the white ox cart. The field of wondrous brightness, the enlightened return, rarely recognized, emotion cannot reach, only through realization, then one knows the spirit of the white cloud child, spirit, self-illuminating green mountains, the father stands firm. Always existing with the opportunity, the light of wisdom behind the head is in accord. The eye before the kalpa, therefore it is said, the road to Xinfeng is steep and dry, the cave of Xinfeng is deep and moist. Those who climb, climb without wavering, those who wander, do not rush. Though there are pavilions and halls, few arrive, the forest springs do not grow ordinary trees. All you Zen practitioners, the next step, noble and difficult to understand, like a crystal palace. Above, not called noble, emerald, before the curtain, should still accompany the true thusness. At this time, the needle and thread penetrate the true essence, not falling, how should one arrange it?
。滿頭白髮離巖谷。半夜穿云入市廛。當是時大振曹洞宗風者。多出宏智之門。瑞巖有石窗恭。光孝有了堂徹。常州善權有法智。而聞庵居翠巖。法真居清涼。乃至大洪長蘆皆屬焉。以故凈慈典職班序者。半皆諸方弟侄。酬唱葉諧。稱為新豐正韻也。庚子秋。退歸雪竇。白髮垂肩。逍遙怡懌。愛攜禪客。談空白日。而笑落青山。常作偈曰。重重去儘自平常。春暖風和日漸長。戶外鳥啼聲細碎。巖花狼藉滿山房。以癸卯冬月二十九。沐浴而逝。痊于明覺塔右。
贊曰。暉公以奇雋之。姿英發銳。上睹影響。于掣電光中。便肯承當。及入天童爐鞴镕成大器。輒能振大聲。以達九重。其境何順也。細簡今古。匪流則亢矣。公乃履滿不溢。順而能節。抑何謙以退也。芳型在望。不禁高山仰止之思云。
北澗簡禪師
禪師名居簡。出潼川王。姓號敬叟。又稱北澗。蓋居北澗之日久也。簡姿秀而文當世尚之。游廣福讀出世典。輒棄冠。具戒。參別峰。別峰指見涂毒。涂毒示其心要。簡以從前所學湊泊不可。疑情猛切。常立達旦。偶過擇木寮。閱萬庵語云。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。簡於此忽省。以為萬庵與佛照同條。遂別䇿造靈隱。機契佛照光禪師。於是往來妙
【現代漢語翻譯】 現代漢語譯本：滿頭白髮的聞庵禪師離開了巖谷，半夜穿過雲層進入城市。當時，大振曹洞宗風的人，大多出自宏智禪師的門下。瑞巖有石窗恭禪師，光孝有了堂徹禪師，常州善權有法智禪師，而聞庵禪師居住在翠巖，法真禪師居住在清涼，乃至大洪、長蘆等寺院都屬於他們的影響範圍。因此，凈慈寺擔任典職的人，幾乎都是各方寺院的師弟侄子，他們的酬唱和諧，被稱為新豐正韻。庚子年秋天，聞庵禪師退隱回到雪竇寺，白髮垂肩，逍遙快樂，喜歡和禪客一起，談論空性，在白日裡歡笑，笑聲響徹青山。他常常作偈說：『重重去儘自平常，春暖風和日漸長。戶外鳥啼聲細碎，巖花狼藉滿山房。』癸卯年冬月二十九日，沐浴后圓寂，安葬在明覺塔的右邊。
讚語說：聞庵禪師以奇特俊逸的姿態，英發銳氣，向上參睹影響，在閃電般的光芒中，便肯承擔。等到進入天童寺的爐鞴中，被鍛鍊成大器，就能發出巨大的聲音，傳達到九重天。他的境界是多麼順暢啊！仔細考察古今，不是流於平庸就是過於高亢。聞庵禪師能夠持盈保泰，順暢而有節制，是多麼謙虛退讓啊！他的芳型還在眼前，不禁讓人產生高山仰止的思念。
北澗簡禪師
禪師名叫居簡（Ju Jian），是潼川人王氏的後代，字號敬叟（Jingsou），又稱北澗（Beijian），因為居住在北澗的時間很久。居簡禪師姿容秀美，文章為當時所推崇。他遊學廣福寺，閱讀出世的經典，於是就拋棄了世俗的帽子，受了具足戒。他參訪別峰禪師（Biefeng），別峰禪師指出了見涂毒（Tudu）的公案，涂毒禪師向他開示了心要。居簡禪師認為從前所學的知識無法湊合，疑情非常強烈，常常站立到天亮。偶然經過擇木寮，閱讀萬庵禪師（Wan'an）的語錄，其中說：『想要認識諸佛的心，只要向眾生的心行中去認識；想要認識常住不凋謝的自性，只要向萬物的遷變處去體會。』居簡禪師於此忽然醒悟，認為萬庵禪師與佛照禪師（Fozhao）的見解相同。於是另外前往靈隱寺，與佛照光禪師（Fozhao Guang）的機緣相契合，於是往來於妙
【English Translation】 English version: The Zen master Wen'an, with a head full of white hair, left the rocky valley and entered the city through the clouds in the middle of the night. At that time, those who greatly promoted the Caodong (Soto) Zen tradition mostly came from the lineage of Zen Master Hongzhi (Hongzhi). Ruiyan had Zen Master Shichuang Gong (Shichuang Gong), Guangxiao had Zen Master Liaotang Che (Liaotang Che), Changzhou Shanquan had Zen Master Fazhi (Fazhi), while Zen Master Wen'an resided in Cuiyan, Zen Master Fazhen (Fazhen) resided in Qingliang, and even Dahong and Changlu monasteries belonged to their sphere of influence. Therefore, those who held official positions in Jingci Monastery were almost all disciples and nephews from various monasteries. Their exchanges were harmonious and were called the 'New Feng Zheng Yun'. In the autumn of the Gengzi year, Zen Master Wen'an retired to Xuedou Monastery, with white hair hanging over his shoulders, carefree and joyful, enjoying the company of Zen practitioners, discussing emptiness in the daytime, and laughing amidst the green mountains. He often composed verses, saying: 'Layer upon layer gone, returning to the ordinary, the spring is warm, the wind is gentle, and the days grow longer. Outside the door, the birds sing softly, and the mountain flowers are scattered all over the mountain house.' On the twenty-ninth day of the winter month of the Gui Mao year, he passed away after bathing and was buried to the right of the Mingjue Pagoda.
The eulogy says: Zen Master Hui (Wen'an) possessed extraordinary talent and sharp spirit, looking up to the influence, and in the lightning-like flash, he was willing to take on the responsibility. When he entered the furnace of Tiantong Monastery and was forged into a great vessel, he was able to make a great sound and reach the nine heavens. How smooth his state was! Examining the past and present, it is either mediocrity or excessive arrogance. Zen Master Hui was able to maintain balance, smooth but restrained, how humble and retiring he was! His beautiful form is still in sight, and one cannot help but feel the admiration of looking up to a high mountain.
Zen Master Beijian Jian (Beijian Jian)
The Zen master's name was Ju Jian (Ju Jian), a descendant of the Wang family of Tongchuan, with the courtesy name Jingsou (Jingsou), also known as Beijian (Beijian), because he had lived in Beijian for a long time. Zen Master Jian's appearance was beautiful, and his writing was admired by the world. He traveled to Guangfu Monastery and read the transcendental scriptures, whereupon he discarded his worldly hat and received the full precepts. He visited Zen Master Biefeng (Biefeng), who pointed out the case of Jian Tudu (Tudu), and Tudu showed him the essence of the mind. Zen Master Jian felt that the knowledge he had learned before could not be reconciled, and his doubts were very strong, often standing until dawn. He happened to pass by the Ze Mu Liao and read the sayings of Zen Master Wan'an (Wan'an), which said: 'If you want to know the minds of all Buddhas, just recognize them in the actions of sentient beings; if you want to know the unchanging nature, just understand it in the changing of all things.' Zen Master Jian suddenly awakened to this, believing that Zen Master Wan'an and Zen Master Fozhao (Fozhao) had the same views. So he went to Lingyin Monastery, where he resonated with Zen Master Fozhao Guang (Fozhao Guang), and thus traveled to the wonderful
喜下尊宿。一十五年。激揚宗旨。大有力焉。乃辭佛照。經甌閩。歷江西。過羅湖。訪仲溫。仲溫與論。大喜曰。妙喜之後一人也。乃以妙喜居洋嶼庵。竹篦為贈。且曰。公之後必大。未幾出住臺州紫籜。遷報恩。及廣孝。名大振。退居武林飛來峰之陰。卿士猶物色之不顧。當是時出佛照之門者。有靈隱善徑山琰天童派東禪觀上方铦。交章勸簡。應旴江刺史之命。又不顧。而江州使者以東林雲居力致之。簡亦不顧。乃壽北澗集。行世。宿儒附之。葉水心曰。簡公話柄特驚人。六反掀騰不動身。說與東家小兒女。涂青染綠未禁春。簡嘆曰。狼虎之害。世人易知也。文章害世。則難知矣。狼虎在山。藜藿不辨。文章欺世。耳目沉淪。余比見近流施為闊略。非先聖之言不言。非古哲之跡不舉。然境風乍飄。榮辱無主。取快一時。名節掃地。則向之所言所舉。皆為飾詞。以欺世者也。欺世之害。甚於狼虎。余頹躬不逮。深為是懼。所見所聞。偶筆成集。若稍存心。欲以詩文鳴世。則又吾教之罪人也矣。遂毀板。晚居凈慈。其門人大觀以高庵楞嚴綱要頌。請簡發其旨。簡嚮慕高庵為人。乃聯和而序之。淳祐丙午春。示眾曰。識得一萬。事畢了事。衲僧一字不識。直饒恁么。未稱全提。禹力不到處。河聲流向西。歸方丈。大書四月
一日珍重六字。至期。言語移時。斂目而逝。簡初在紫籜。委羽有二姓。爭竹山。竭產不已。仙居丞啟簡諷之。簡示以種竹賦。二姓之訟遂止。臺氓謠曰。簡公筆甜如蜜。
贊曰。齊桓侯有疾。在腠理以忽扁鵲。終至骨髓。雖司命無柰之何。而末造眾生。言行參差之。疾不啻在骨髓間也。故北澗生平行李。惟恐針石之不逮。然以文字得度者。則北澗法化。寧當有別論也。否乎。
南宋元明僧寶傳卷六 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷七
徑山無準范禪師
無準禪師者。諱師範。蜀都雍氏子也。九歲依陰平山沙門。試經。目不遺照紹。熙五年。具戒訪道。乃求坐禪訣于老宿堯公。有信入。即出峽。謁佛照光禪師。光曰。生緣何處。對曰。劍州。曰。帶得劍來么。師便喝。光笑曰。者烏頭子也亂做。又過靈隱。參密庵禪師。密庵不易見乃入破庵先首座之室。先與語。陰奇之。一日要師游石筍庵。有道者問。胡猻子捉不住時如何。先答曰。如風吹水自然成紋。師恍然大徹。失聲曰。諾。先大喜而歸。師遂事先公。赴穹窿。蓋先以師深得玄要主賓之旨。可倚重正宗也。先公移居臥龍。師辭。游天臺。尋開法明州清涼。以香酬破庵先公
【現代漢語翻譯】 現代漢語譯本：有一天，他珍重地寫下『六字名號』（指阿彌陀佛的名號，唸誦此名號可以往生凈土）。到了預定的日子，說了幾句話，就閉上眼睛去世了。簡初在紫籜（地名）做官時，委羽（地名）有兩個姓氏的人家，爲了爭奪竹山，耗盡家產也不停止。仙居縣丞（官名）請簡初去勸說他們。簡初就把自己寫的《種竹賦》給他們看，兩家的訴訟就停止了。臺州百姓歌謠說：『簡公的筆像蜜一樣甜。』
讚語說：齊桓侯有病，在面板之間的時候，不重視扁鵲（名醫）的勸告，最終病入骨髓。即使是司命神（掌管壽命的神）也無能為力。而末世的眾生，言行不一致，這種病不只是在骨髓之間啊。所以北澗禪師（指本文作者）一生修行，唯恐針石（比喻良藥或勸諫）不能及時趕到。然而，憑藉文字而得度的人，那麼北澗禪師的教化，難道還有別的說法嗎？不是這樣的。
南宋元明僧寶傳卷六 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷七
徑山無準范禪師
無準禪師，法名師範，是蜀地成都雍氏的兒子。九歲時依附陰平山的沙門（出家人），參加試經，能過目不忘。紹熙五年（年號），受具足戒后開始訪道。於是向老宿堯公求教坐禪的訣竅，有所領悟。隨即出峽，拜見佛照光禪師。光禪師問：『你的生緣在哪裡？』回答說：『劍州。』光禪師說：『帶劍來了嗎？』禪師便大喝一聲。光禪師笑著說：『這個烏頭子（指魯莽的人）也亂來。』又到靈隱寺，參拜密庵禪師。密庵禪師不容易見到，於是進入破庵先首座（寺院中的重要職位）的房間。先首座與他交談，暗中覺得他很奇特。有一天，邀請禪師遊覽石筍庵。有道者問：『猢猻子（指心猿，比喻難以控制的心）捉不住時怎麼辦？』先首座回答說：『如風吹水自然成紋。』禪師恍然大悟，失聲說：『諾（表示同意）。』先首座非常高興地回去了。禪師於是侍奉先公。前往穹窿山，因為先首座認為禪師深刻領悟了玄要主賓的宗旨，可以依靠並重視正宗佛法。先公移居臥龍山，禪師告辭，遊覽天臺山，之後在明州清涼寺開始弘法，用香火酬謝破庵先公。
【English Translation】 English version: One day, he cherished and wrote down the 'Six-Syllable Name' (referring to the name of Amitabha Buddha, reciting this name can lead to rebirth in the Pure Land). On the appointed day, he spoke a few words, then closed his eyes and passed away. When Jian Chu was an official in Zixiao (place name), two families in Weiyu (place name) were fighting over a bamboo mountain, exhausting their family fortunes without stopping. The magistrate of Xianju County (official title) asked Jian Chu to persuade them. Jian Chu showed them the 'Rhapsody on Planting Bamboo' that he had written, and the two families stopped their litigation. The people of Taizhou sang a ballad: 'Lord Jian's pen is as sweet as honey.'
The eulogy says: When Duke Huan of Qi was ill, he ignored Bian Que's (famous doctor) advice when the illness was still on the skin, and eventually the illness penetrated into his bone marrow. Even the God of Destiny (the god who controls lifespan) could do nothing about it. And the sentient beings of the degenerate age, their words and actions are inconsistent, and this illness is not just in the bone marrow. Therefore, Chan Master Beijian (referring to the author of this text) practiced diligently throughout his life, fearing that needles and stones (metaphor for good medicine or advice) would not arrive in time. However, for those who are saved through writing, then is there any other way to describe Chan Master Beijian's teachings? No, there isn't.
Biographies of Eminent Monks in the Chan Forest of the Southern Song and Yuan Dynasties, Volume 6 卍 New Continued Collection, Volume 79, No. 1562, Biographies of Eminent Monks in the Chan Forest of the Southern Song and Yuan Dynasties
Biographies of Eminent Monks in the Chan Forest of the Southern Song and Yuan Dynasties, Volume 7
Chan Master Wu Zhun Fan of Jingshan
Chan Master Wu Zhun, whose dharma name was Shi Fan, was the son of the Yong family of Chengdu in Shu. At the age of nine, he attached himself to a Shramana (monk) of Yinping Mountain and participated in the scripture examination, possessing photographic memory. In the fifth year of Shaoxi (era name), after receiving the complete precepts, he began to seek the Way. He then sought the secret of Zazen (seated meditation) from Elder Yao Gong and had some understanding. He then left the gorge and visited Chan Master Fozhao Guang. Chan Master Guang asked: 'Where is your place of origin?' He replied: 'Jianzhou.' Chan Master Guang said: 'Did you bring your sword?' The Chan Master then shouted loudly. Chan Master Guang smiled and said: 'This Aconitum head (referring to a reckless person) is also messing around.' He also went to Lingyin Temple to pay homage to Chan Master Mi'an. Chan Master Mi'an was not easy to see, so he entered the room of First Seat Po'an Xian (an important position in the monastery). First Seat Xian talked with him and secretly found him very peculiar. One day, he invited the Chan Master to visit Shisun Nunnery. A Taoist asked: 'What should be done when the monkey mind (referring to the mind that is difficult to control) cannot be caught?' First Seat Xian replied: 'Like the wind blowing water, it naturally forms ripples.' The Chan Master suddenly realized and exclaimed: 'Yes (expressing agreement).' First Seat Xian returned very happily. The Chan Master then served First Seat Xian. He went to Qionglong Mountain because First Seat Xian believed that the Chan Master had deeply understood the essence of the Xuan Yao's host-guest principle and could rely on and value the orthodox Dharma. First Seat Xian moved to Wolong Mountain, and the Chan Master bid farewell, visited Tiantai Mountain, and then began to propagate the Dharma at Qingliang Temple in Mingzhou, offering incense to thank First Seat Po'an.
。於是吳越知名。師初寓瑞巖。夢偉衣冠者持茅授。師及至清涼。見伽藍像。即向所夢者也。茅乃神之姓焉。三年遷焦山。次三年遷雪竇。有大名者皆歸之。乃示眾曰。面面相看。眼眼廝覷。衣外別傳。有甚憑據。到卻門前剎竿著。鳳棲不在梧桐樹。又曰。[一/幾][一/幾]地思量。無可得思量。無可思量處。真個好思量。大庾嶺頭逢六祖。鰲山店上見曾郎。又曰。賊火相逢恰五更。現成贓物不須爭。暗中多少都分了。天曉依然各自行。又曰。日面月面突出難辨。擬欲抬眸空中兩片。師居雪竇三年。詔補育王。又三年。住徑山。居無何。徑山毀。知事者懼。師引咎自歸。一眾咸安。師整頓荒基。說法如故。仍請希叟為副寺。退耕為監院。別山智為化主。雪巖欽為座元。未久寺成。朝旨召入慈明殿升座。師舉賓頭盧尊者赴阿育王宮因緣。乃曰。君王一語出如綸。尊者眉毛八字分四海風清煙浪靜。碧天無際水無垠。上大悅。賜金紋袈裟。號佛鑒禪師。六年徑山復毀毀之夕。風雨暴作。師端座別舍。漠然不問。且笑且吟曰。雨散雲收后。崔嵬數百峰。王維雖妙手。難落筆頭蹤。仍結茅安眾。寺覆成。又去四十里。別筑萬年。正續以憩。雲水不遠。復建精舍為歸藏所。藏前後所賜宸翰。敝室左右奉祖師。與先世香火。或期
【現代漢語翻譯】 現代漢語譯本 於是，吳越一帶都知道了他的名聲。最初，禪師住在瑞巖寺，夢見一位穿著華麗官服的人拿著茅草授予他。禪師到達清涼寺時，見到伽藍神像，正是夢中所見之人。原來，『茅』是神祇的姓氏。三年後，禪師遷往焦山。又過了三年，遷往雪竇寺。許多有名望的人都來歸附他。於是，禪師向大眾開示說：『面面相看，眼眼相覷，衣外別傳，有甚麼憑據？到頭來卻在門前剎竿上著眼。鳳凰棲息的地方不在梧桐樹上。』又說：『[一/幾][一/幾]地思量，無可得思量。無可思量處，真個好思量。大庾嶺頭逢六祖（惠能，禪宗六祖），鰲山店上見曾郎。』又說：『賊火相逢恰五更，現成贓物不須爭。暗中多少都分了，天曉依然各自行。』又說：『日面月面突出難辨，想要抬頭看，空中卻是兩片。』 禪師在雪竇寺住了三年，朝廷下詔讓他去主持育王寺。又過了三年，禪師住持徑山寺。不久，逕山寺被毀，負責寺務的人非常害怕。禪師主動承擔責任，請求辭退，大眾都感到安心。禪師整頓荒廢的基業，說法如舊。仍然請希叟擔任副寺，退耕擔任監院，別山智擔任化主，雪巖欽擔任座元。不久，寺廟建成。朝廷下旨召禪師到慈明殿升座。禪師引用賓頭盧尊者前往阿育王宮的因緣，說道：『君王一語出如綸，尊者眉毛八字分，四海風清煙浪靜，碧天無際水無垠。』皇上非常高興，賜予他金紋袈裟，號為佛鑒禪師。 在徑山寺住了六年，寺廟再次被毀。被毀的當晚，風雨大作。禪師端坐在另一間屋子裡，漠然不問，並且笑著吟誦道：『雨散雲收后，崔嵬數百峰。王維雖妙手，難落筆頭蹤。』仍然搭起茅屋來安定大眾。寺廟再次建成。又在四十里外，另外建造萬年寺，用來休息。雲遊僧人不遠萬里而來。又建造精舍作為歸藏所，收藏前後所賜的御筆墨寶。在簡陋的房間左右供奉祖師，以及先世的香火，或者期望。
【English Translation】 English version Thereupon, his name became known throughout the Wu and Yue regions. Initially, the Master resided at Ruiyan Monastery. He dreamt of a person in magnificent official attire handing him thatch. When the Master arrived at Qingliang Monastery, he saw the image of the Sangharama deity, who was the very person he had seen in his dream. It turned out that 'Mao' was the deity's surname. Three years later, the Master moved to Jiaoshan. After another three years, he moved to Xuedou Monastery. Many renowned individuals came to him. Thus, the Master addressed the assembly, saying: 'Face to face, eyes gazing at each other, a separate transmission outside the scriptures, what evidence is there? In the end, one focuses on the flagpole in front of the gate. The phoenix does not perch on the parasol tree.' He also said: '[One/Several][One/Several] times pondering, there is no way to ponder. Where there is no way to ponder, that is truly good pondering. At the top of Dayu Ridge, one meets the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism), at Aoshan Inn, one sees Zeng Lang.' He also said: 'Thieves meeting fire at the fifth watch, there is no need to argue over the ready-made stolen goods. In the dark, much has been divided, at dawn, each goes his own way.' He also said: 'The sun-face and moon-face are difficult to distinguish, wanting to look up, in the sky are two pieces.' The Master resided at Xuedou Monastery for three years. The imperial court issued an edict for him to preside over Yuwang Monastery. After another three years, the Master resided at Jingshan Monastery. Soon after, Jingshan Monastery was destroyed, and those in charge of the monastery were very afraid. The Master took the blame and requested to resign, which reassured the assembly. The Master reorganized the desolate foundation and preached as before. He still invited Xisou to serve as the vice abbot, Tuigeng to serve as the supervisor, Bieshan Zhi to serve as the fundraiser, and Xueyan Qin to serve as the head monk. Before long, the monastery was rebuilt. The imperial court issued an edict summoning the Master to ascend the seat in Ciming Hall. The Master cited the story of Venerable Pindola Bharadvaja going to King Ashoka's palace, saying: 'The king's words are like silk threads, the Venerable's eyebrows are divided into the shape of the character eight, the four seas are clear and the waves are calm, the blue sky is boundless and the water is endless.' The emperor was very pleased and bestowed upon him a gold-embroidered kasaya, with the title Zen Master Fojian. After residing at Jingshan Monastery for six years, the monastery was destroyed again. On the night of the destruction, there was a violent storm. The Master sat upright in another room, indifferent and unconcerned, and smiled and chanted: 'After the rain scatters and the clouds disperse, there are hundreds of towering peaks. Even Wang Wei, with his skillful hands, would find it difficult to capture them with his brush.' He still built thatched huts to settle the assembly. The monastery was rebuilt again. He also built Wannian Monastery forty miles away, to rest. Wandering monks came from afar. He also built a hermitage as a place of return and storage, to store the imperial calligraphy bestowed upon him. In the humble room, he enshrined the ancestral masters on the left and right, as well as the ancestral incense, or hoped for.
誕諱。必為飯僧佛事。以贊冥福。蓋蜀亂。師之先祀絕矣。故祠之上。聞嘉嘆賜。名圓照庵。淳祐戊申。又小築于明月池上。為退休計。師臘既高。綸音次序。存問不間。師惟曆書古德機緣。謝對而已。或大賓過山。師獨揭心宗要領。間咨南比國運。師俯首一默而已。己酉三月望。升座曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來。從前所說。不到底盡情向諸人。面前抖擻了也。乃起抖衣曰。是多少。遂區囑後事。復手書達上言別。上遣中使慰問後事。師曰來時空索索。去時赤條條。更欲問端的。天臺有石橋。移頃而寂。塔于圓照庵。嫡嗣有雪巖欽禪師。
贊曰。南堂謂。師居五峰。法席之盛。不下妙喜時也。眾多糧少。而重罹回祿。不無奔走四方之勞。想見其曲折。茍非以荷負正宗為心。則安能籧篨若此。嗚呼南堂其知言矣。
別山智禪師
別山祖智禪師者。蜀人也。其先楊姓。世有顯任。智既生正信之家。幼絕世緣。七歲紹印沙門化為行童。授以圭峰圓覺敘。脫口成誦。宋嘉定癸酉。試所習得度。其年十四矣。又五年。參[仁-二+幻]牛全于昭覺。經二載苦。制話頭。不敢展衾。每至后夜。或假寐而已。偶聞姑蘇僧誦殺六巖法語。字字皆點著自己禪病。時巖住姑蘇之穹窿山。智
【現代漢語翻譯】 現代漢語譯本： 誕諱（去世后的尊稱）。必定做法事超度僧人，以贊助冥福。因為蜀地戰亂，圓照禪師的祖先祭祀斷絕了。所以在祠堂之上，聽到嘉獎歎賞的賜予，命名為圓照庵。淳祐戊申年，又在明月池邊建了小房子，作為退休的打算。圓照禪師的年齡已經很高，朝廷的慰問信接連不斷。圓照禪師只是抄錄古代高僧的機緣故事，作為答謝而已。或者有重要客人來訪，圓照禪師單獨揭示心宗的要領，偶爾問及南邊鄰國的國運，圓照禪師只是低頭沉默不語。己酉年三月十五，圓照禪師升座說：『山僧我已經年老多病，沒有力氣和諸位東拉西扯。今天勉強出來，以前所說的，都徹底地向諸位面前抖擻出來了。』於是起身抖動衣服說：『是多少？』於是詳細囑咐後事，又親手寫信向上告別。皇上派遣中使慰問後事。圓照禪師說：『來時空空蕩蕩，去時赤條條。更想問個究竟，天臺山有石橋。』不久就圓寂了，塔建在圓照庵。嫡傳弟子有雪巖欽禪師。
讚語說：南堂說，圓照禪師住在五峰山，弘揚佛法的盛況，不亞於妙喜禪師的時代。僧人眾多糧食少，又多次遭遇火災，不免有四處奔波的勞苦。可以想像其中的曲折。如果不是以承擔正宗為己任，又怎麼能如此困苦呢？唉，南堂真是瞭解他啊。
別山智禪師
別山祖智禪師，是蜀地人。他的祖先姓楊，世代都有顯赫的官職。智禪師出生在信仰正法的家庭，從小就斷絕了世俗的緣分。七歲時在紹印寺出家，化為行童。師父教他圭峰禪師的《圓覺經略疏》，他能脫口成誦。宋嘉定癸酉年，通過考試獲得了度牒，那年他十四歲。又過了五年，參拜[仁-二+幻]牛全禪師于昭覺寺，經過兩年的苦修，控制話頭，不敢展開被子睡覺，每到後半夜，只是稍微打個盹而已。偶然聽到姑蘇的僧人誦讀殺六巖的法語，字字都點中了自己的禪病。當時殺六巖住在姑蘇的穹窿山。
【English Translation】 English version: Death Title (honorific title after death). It is essential to hold a Buddhist service for monks to praise the blessings in the afterlife. Because of the wars in Shu (ancient name for Sichuan), the ancestral sacrifices of Zen Master Yuanzhao had been cut off. Therefore, above the ancestral hall, hearing the rewards and praises bestowed, it was named Yuanzhao Hermitage. In the year Wushen of Chunyou, he built a small house by the Mingyue Pond as a retirement plan. Zen Master Yuanzhao was already very old, and the imperial letters of condolence came one after another. Zen Master Yuanzhao only copied the stories of opportunities of ancient eminent monks as a thank you. Or when important guests visited, Zen Master Yuanzhao would individually reveal the essentials of the Mind Sect, and occasionally inquire about the national fortune of the neighboring countries to the south, Zen Master Yuanzhao would just bow his head in silence. On the fifteenth day of the third month of the year Jiyou, Zen Master Yuanzhao ascended the seat and said: 'This old and sick mountain monk has no strength to chat with you all. Today, I reluctantly came out, and all that I have said before has been completely shaken out in front of you all.' Then he got up and shook his clothes, saying: 'How much is it?' Then he gave detailed instructions about the future affairs, and personally wrote a letter to bid farewell to the emperor. The emperor sent an envoy to inquire about the future affairs. Zen Master Yuanzhao said: 'Coming empty-handed, leaving naked. If you want to ask further, there is a stone bridge on Mount Tiantai.' Soon after, he passed away peacefully, and the pagoda was built at Yuanzhao Hermitage. His direct disciple was Zen Master Xueyan Qin.
The eulogy says: Nantang said that Zen Master Yuanzhao lived in the Five Peaks Mountain, and the prosperity of his Dharma seat was no less than that of Zen Master Miaoxi's time. There were many monks and little food, and he repeatedly encountered fires, so he inevitably had the hardship of running around. One can imagine the twists and turns. If he did not take it upon himself to bear the orthodox tradition, how could he be so distressed? Alas, Nantang really understands him.
Zen Master Bieshan Zhi
Zen Master Zushi of Bieshan was a native of Shu. His ancestors were surnamed Yang, and they had prominent official positions for generations. Zen Master Zhi was born into a family that believed in the orthodox Dharma, and he severed worldly ties from a young age. At the age of seven, he became a monk at Shaoyin Temple, transforming into a novice. His master taught him Zen Master Guifeng's 'Commentary on the Sutra of Perfect Enlightenment', and he could recite it fluently. In the year Guiyou of Jiading in the Song Dynasty, he passed the examination and obtained his ordination certificate, at the age of fourteen. Five years later, he visited Zen Master [仁-二+幻] Niuquan at Zhaojue Temple, and after two years of hard practice, he controlled his speech and dared not unfold his quilt to sleep, only dozing off slightly in the latter half of the night. He happened to hear a monk from Gusu reciting the Dharma words of Sha Liuyan, and every word pointed to his own Zen sickness. At that time, Sha Liuyan lived in Qionglong Mountain in Gusu.
徑走見。以古德因緣求指。巖惟瞑目端坐。展掌示之。不決請益。巖如前無它語。於此又二載。智所求益哀。巖竟不換機智。乃擬簡藏經。融會本參。因閱華嚴。善財入彌勒樓閣。見閣中有無量不可思議諸佛境界。有省。默舉祖師公案。皆會節目。舉似於巖。巖方啟齒曰。靈云見桃意在甚處。對曰。萬綠叢中紅一點。幾人歡喜幾人嗔。巖以為然。乃可之。智復遍歷名席。俱獲美譽。渡錢塘。游天臺。友斷橋倫。見無準范禪師于雪竇。范棒喝風馳。智結舌不能仰對。范每受參垂問。智每擬當機。瞻視范公。不能進措一辭。乃私嘆曰。我生平所參所悟底。皆死法也死法何濟哉。乃盡捐宿負。堅依范公。久之於范公棒喝中。大通妙旨。遂呈偈曰。用盡工夫夜欲闌。東挑西撥見還難。無端豆爆寒灰里。便把柴頭作火看。范公遷育王。徑山。智皆負包與俱。徑山毀。知事者多懼。勸范棄之。智曰。不可。昔南禪師住歸宗。歸宗被火。有司責其咎。南尚順而居之。以故南公之名大重。今徑山雖火。而時清道泰。且堂頭和尚以咎自歸。無棄去之心。我輩為人子臣。當仰體君父之心。父子君臣道合。反廢為新。庸何慮焉。智於是自充化主。而殿閣樓臺。從鼓舞中。涌起五峰矣。嘉熙二年。出住洞庭之天王寺。以真言實踐。接納方來。然
【現代漢語翻譯】 現代漢語譯本：徑直前去拜見（巖禪師），想憑藉前代大德的因緣求得指點。巖禪師只是閉目端坐，伸出手掌示意。智禪師不明白，請求進一步開示。巖禪師像之前一樣，沒有其他話語。就這樣過了兩年。智禪師求法的心更加迫切，但巖禪師始終沒有改變教導方式。於是智禪師打算閱讀經藏，融會貫通自己所參悟的。後來閱讀《華嚴經》，看到善財童子進入彌勒樓閣，見到樓閣中有無量不可思議的諸佛境界，有所領悟。默默地舉出祖師的公案，都能理解其中的關鍵。將自己的領悟告訴巖禪師。巖禪師才開口說：『靈云禪師見桃花，意在何處？』智禪師回答說：『萬綠叢中紅一點，幾人歡喜幾人嗔。』巖禪師認為他說得對，認可了他的領悟。智禪師又遍訪名師，都獲得了讚譽。他渡過錢塘江，遊覽天臺山，與斷橋倫結為朋友。在雪竇山拜見無準范禪師。范禪師的棒喝如疾風迅雷，智禪師結舌不能應對。范禪師每次接受參拜垂詢，智禪師每次想要當機立斷地回答，但瞻仰范禪師時，卻說不出一句話。於是私下感嘆說：『我平生所參悟的，都是死法啊，死法有什麼用呢？』於是他完全拋棄了以前的理解，堅定地依止范禪師。很久之後，在范禪師的棒喝中，徹底領悟了妙旨。於是呈上偈語說：『用盡工夫夜欲闌，東挑西撥見還難。無端豆爆寒灰里，便把柴頭作火看。』范禪師遷往育王寺、徑山寺，智禪師都揹著行囊跟隨。徑山寺被毀，負責事務的人大多害怕，勸范禪師放棄。智禪師說：『不可。以前南泉普愿禪師住在歸宗寺，歸宗寺被火燒燬，官府追究他的責任，南泉禪師仍然順從地住在那裡。因此南泉禪師的名聲非常重大。現在徑山寺雖然被火燒燬，但時局清明，天下太平，而且堂頭和尚（方丈）把責任歸於自己，沒有放棄的心。我們作為人子人臣，應當仰慕體諒君父的心意。父子君臣同心同德，就能化廢為新，有什麼可擔心的呢？』於是智禪師自己擔任化主（募捐負責人），殿閣樓臺，在眾人的鼓舞中，像五座山峰一樣涌現出來。嘉熙二年，出任洞庭湖的天王寺住持，以真言（mantra）實踐，接納四方來客。 English version: He went straight to see (Chan Master Yan), hoping to get guidance through the karmic connections of past virtuous masters. Chan Master Yan simply sat in meditation with his eyes closed, extending his palm as a gesture. Chan Master Zhi did not understand and requested further instruction. Chan Master Yan remained the same as before, without any other words. Two years passed in this way. Chan Master Zhi's desire for the Dharma grew even more urgent, but Chan Master Yan never changed his teaching method. So Chan Master Zhi planned to read the scriptures and integrate what he had comprehended. Later, reading the Avatamsaka Sutra (Huayan Jing), he saw Sudhana (Shancai) entering the Tower of Maitreya (Mile Louge), and saw countless inconceivable realms of Buddhas within the tower, and had some understanding. Silently bringing up the public cases (gongan) of the patriarchs, he could understand the key points in them. He told Chan Master Yan about his understanding. Chan Master Yan then opened his mouth and said, 'Where was Chan Master Lingyun's intention in seeing the peach blossoms?' Chan Master Zhi replied, 'A single red dot in a sea of green, how many rejoice and how many resent.' Chan Master Yan thought he was right and acknowledged his understanding. Chan Master Zhi then visited famous teachers everywhere and received praise. He crossed the Qiantang River, visited Tiantai Mountain, and became friends with Duanqiao Lun. He saw Chan Master Wuzhun Fan at Snowpeak Mountain (Xuedou Shan). Chan Master Fan's shouts and blows were like swift wind and thunder, and Chan Master Zhi was speechless and unable to respond. Every time Chan Master Fan received an audience and asked questions, Chan Master Zhi wanted to answer decisively, but when he looked at Chan Master Fan, he couldn't say a word. So he sighed privately and said, 'What I have comprehended in my life is all dead Dharma, what use is dead Dharma?' So he completely abandoned his previous understanding and firmly relied on Chan Master Fan. After a long time, in Chan Master Fan's shouts and blows, he thoroughly understood the profound meaning. So he presented a verse saying: 'Exhausting effort, the night is late, picking and poking east and west, it's still hard to see. For no reason, beans pop in the cold ashes, and firewood is used as fire.' Chan Master Fan moved to Yuwang Temple (Yuwang Si) and Jingshan Temple (Jingshan Si), and Chan Master Zhi followed with his baggage. Jingshan Temple was destroyed, and most of those in charge were afraid and advised Chan Master Fan to give up. Chan Master Zhi said, 'No. In the past, Chan Master Nanquan Puyuan lived in Guizong Temple (Guizong Si), and Guizong Temple was burned down. The government held him responsible, but Chan Master Nanquan still obediently lived there. Therefore, Chan Master Nanquan's reputation was very great. Now, although Jingshan Temple has been burned down, the situation is clear and the world is peaceful, and the abbot (Fangzhang) takes the responsibility upon himself and has no intention of giving up. As sons and subjects, we should admire and understand the mind of the ruler and father. If father and son, ruler and subject are of one heart and one mind, we can turn waste into new, what is there to worry about?' So Chan Master Zhi himself took on the role of fundraiser (Huanzhu), and the halls and pavilions, amid the encouragement of the crowd, emerged like five mountain peaks. In the second year of Jiaxi, he became the abbot of Tianwang Temple (Tianwang Si) in Dongting Lake, practicing with mantras (Zhenyan) and receiving guests from all directions.
【English Translation】 English version: He went straight to see (Chan Master Yan), hoping to get guidance through the karmic connections of past virtuous masters. Chan Master Yan simply sat in meditation with his eyes closed, extending his palm as a gesture. Chan Master Zhi did not understand and requested further instruction. Chan Master Yan remained the same as before, without any other words. Two years passed in this way. Chan Master Zhi's desire for the Dharma grew even more urgent, but Chan Master Yan never changed his teaching method. So Chan Master Zhi planned to read the scriptures and integrate what he had comprehended. Later, reading the Avatamsaka Sutra (Huayan Jing), he saw Sudhana (Shancai) entering the Tower of Maitreya (Mile Louge), and saw countless inconceivable realms of Buddhas within the tower, and had some understanding. Silently bringing up the public cases (gongan) of the patriarchs, he could understand the key points in them. He told Chan Master Yan about his understanding. Chan Master Yan then opened his mouth and said, 'Where was Chan Master Lingyun's intention in seeing the peach blossoms?' Chan Master Zhi replied, 'A single red dot in a sea of green, how many rejoice and how many resent.' Chan Master Yan thought he was right and acknowledged his understanding. Chan Master Zhi then visited famous teachers everywhere and received praise. He crossed the Qiantang River, visited Tiantai Mountain, and became friends with Duanqiao Lun. He saw Chan Master Wuzhun Fan at Snowpeak Mountain (Xuedou Shan). Chan Master Fan's shouts and blows were like swift wind and thunder, and Chan Master Zhi was speechless and unable to respond. Every time Chan Master Fan received an audience and asked questions, Chan Master Zhi wanted to answer decisively, but when he looked at Chan Master Fan, he couldn't say a word. So he sighed privately and said, 'What I have comprehended in my life is all dead Dharma, what use is dead Dharma?' So he completely abandoned his previous understanding and firmly relied on Chan Master Fan. After a long time, in Chan Master Fan's shouts and blows, he thoroughly understood the profound meaning. So he presented a verse saying: 'Exhausting effort, the night is late, picking and poking east and west, it's still hard to see. For no reason, beans pop in the cold ashes, and firewood is used as fire.' Chan Master Fan moved to Yuwang Temple (Yuwang Si) and Jingshan Temple (Jingshan Si), and Chan Master Zhi followed with his baggage. Jingshan Temple was destroyed, and most of those in charge were afraid and advised Chan Master Fan to give up. Chan Master Zhi said, 'No. In the past, Chan Master Nanquan Puyuan lived in Guizong Temple (Guizong Si), and Guizong Temple was burned down. The government held him responsible, but Chan Master Nanquan still obediently lived there. Therefore, Chan Master Nanquan's reputation was very great. Now, although Jingshan Temple has been burned down, the situation is clear and the world is peaceful, and the abbot (Fangzhang) takes the responsibility upon himself and has no intention of giving up. As sons and subjects, we should admire and understand the mind of the ruler and father. If father and son, ruler and subject are of one heart and one mind, we can turn waste into new, what is there to worry about?' So Chan Master Zhi himself took on the role of fundraiser (Huanzhu), and the halls and pavilions, amid the encouragement of the crowd, emerged like five mountain peaks. In the second year of Jiaxi, he became the abbot of Tianwang Temple (Tianwang Si) in Dongting Lake, practicing with mantras (Zhenyan) and receiving guests from all directions.
好貶剝諸方。江湖以智天王哂之。癡絕沖嘗問。洞庭來僧曾見智天王否。對曰。學人適從天王來。曰尋常有何言句。僧舉天王示眾語曰。帶鎖擔枷招罪犯。安禪入定坐深坑。兩頭踢脫無依倚。一個閑人天地間。沖笑曰。恁么則智天王罪過不少。丞相游公侶以西余虛席。請智補之。未久智自西余。荷䇿遷金陵之蔣山。參徒蟻聚。名滿淮南。悅堂訚道者。初游吳。聞智尋常怒氣噀人不減。居天王時。乃謁智。智問曰。是何法諱。對曰。祖訚。近離何處。對曰。江西曰馬大師安否。對曰。起居和尚。智拽杖便起。訚躡履便行。侍僧問曰。適來者僧未知留否。智笑曰。是必去也。侍僧出訪。旦過堂。果去矣。訚住后乃曰。我當時只肯別山收。不肯別山放。寶祐四年。天童火。無少剩。州帥吳公潛以疏聞上。上以智居天童智。曰攜。吾白骨以伴。青山足矣。興復之事。豈吾望也。遂于瓦礫堆中。構草廬。以安眾。三載之間。松關盡處青山。捧出梵宮。而壯甲東南焉。智處眾。能耐小節。深得衲子之心。衲子互相頌曰。吾師諱祖智。即弘智再來也。景定改元九月朔。示眾曰。云淡月華新。木脫山露骨。有天有地來。個個眼睛活。乃掩室。復令傳語曰。不及相見。各自努力。越十日。珍囑後事。叉手捐世。壽六十一。坐四十七夏。塔
【現代漢語翻譯】 現代漢語譯本：
他經常批評各方禪師，因此在禪林中被智天王（指本段文字的主人公）嘲笑。癡絕沖曾經問道：『從洞庭湖來的僧人見過智天王嗎？』僧人回答說：『學僧我剛從天王那裡來。』癡絕沖問：『他平時有什麼言語？』僧人舉出智天王開示大眾的話說：『帶著鎖鏈，扛著枷鎖，招引罪犯；安然禪定，坐在深坑之中；兩頭都擺脫乾淨，無所依靠；一個閑人，存在於天地之間。』癡絕沖笑著說：『這樣說來，智天王的罪過可不小啊。』
丞相游公侶空出西余的席位，請智天王補上。沒過多久，智天王從西余，拿著竹杖遷往金陵的蔣山。參學的僧人像螞蟻一樣聚集，名聲傳遍淮南。悅堂訚道者，最初遊歷吳地，聽說智天王平時怒氣衝衝，噴人如故，和在天王寺時一樣，於是去拜訪智天王。智天王問道：『你叫什麼名字？』回答說：『祖訚。』又問：『最近從哪裡來？』回答說：『江西。』智天王問：『馬大師（馬祖道一）安好嗎？』回答說：『起居安好。』智天王拿起禪杖就要打，祖訚穿上鞋子就走。侍者僧人問道：『剛才那個僧人不知道會不會留下？』智天王笑著說：『他肯定會走的。』侍者僧人出去打聽，第二天過堂時，果然已經走了。祖訚住下後說：『我當時只肯在別的山接引人，不肯在別的山放走人。』
寶祐四年，天童寺發生火災，什麼也沒剩下。州帥吳公潛把情況上報朝廷。皇上認為智天王住在天童寺，應該重興天童寺。智天王說：『帶著我的白骨陪伴青山就足夠了，興復寺廟的事情，不是我所期望的。』於是在瓦礫堆中，搭建草廬，用來安置大眾。三年之間，松樹關口盡頭，青山顯露出梵宮，使東南地區更加壯麗。智天王與大眾相處，能夠忍耐小節，深得僧眾之心。僧眾互相稱頌說：『我們的老師名叫祖智，就是弘智禪師再來啊。』
景定改元九月初一，智天王開示大眾說：『雲淡風輕，月色清新，樹葉凋落，山石顯露。有天有地以來，個個眼睛都是活的。』於是關上房門，又讓人傳話說：『來不及相見了，各自努力吧。』過了十天，珍重地囑咐後事，然後合掌去世，享年六十一歲，坐禪四十七個夏天，建塔安葬。 English version:
He often criticized various Zen masters, so he was ridiculed by Zhi Tianwang (referring to the protagonist of this passage) in the Zen forest. Chi Jue Chong once asked: 'Has the monk who came from Dongting Lake seen Zhi Tianwang?' The monk replied: 'This student has just come from Tianwang.' Chi Jue Chong asked: 'What are his usual words?' The monk cited Zhi Tianwang's words to the public, saying: 'Carrying chains and yokes, attracting criminals; peacefully meditating, sitting in a deep pit; both ends are completely free, without reliance; a free man exists between heaven and earth.' Chi Jue Chong smiled and said: 'In that case, Zhi Tianwang's sins are not small.'
Prime Minister You Gonglü vacated the seat of Xiyu and invited Zhi Tianwang to fill it. Not long after, Zhi Tianwang moved from Xiyu to Jiangshan in Jinling with a bamboo staff. The monks who came to study gathered like ants, and his reputation spread throughout Huainan. Yue Tang Yin Daoren, who first traveled to Wu, heard that Zhi Tianwang was still angry and spitting at people as usual, just like when he was in Tianwang Temple, so he went to visit Zhi Tianwang. Zhi Tianwang asked: 'What is your name?' He replied: 'Zu Yin.' He asked again: 'Where did you come from recently?' He replied: 'Jiangxi.' Zhi Tianwang asked: 'Is Master Ma (Mazu Daoyi) well?' He replied: 'He is well.' Zhi Tianwang picked up his Zen staff and was about to hit him, but Zu Yin put on his shoes and left. The attendant monk asked: 'I wonder if that monk will stay?' Zhi Tianwang smiled and said: 'He will definitely leave.' The attendant monk went out to inquire, and the next day during the hall, he had indeed left. Zu Yin said after staying: 'At that time, I was only willing to receive people from other mountains, but not willing to let people go from other mountains.'
In the fourth year of Baoyou, a fire broke out in Tiantong Temple, and nothing was left. The state commander Wu Gongqian reported the situation to the court. The emperor believed that Zhi Tianwang lived in Tiantong Temple and should rebuild Tiantong Temple. Zhi Tianwang said: 'It is enough to accompany the green mountains with my white bones. The restoration of the temple is not what I expect.' So he built a thatched hut in the rubble to house the public. In three years, at the end of the pine tree pass, the green mountains revealed the Brahma Palace, making the southeast region more magnificent. Zhi Tianwang was able to endure small details when he was with the public, and he deeply won the hearts of the monks. The monks praised each other and said: 'Our teacher's name is Zu Zhi, he is the reincarnation of Zen Master Hongzhi.'
On the first day of the ninth month of the first year of Jingding, Zhi Tianwang instructed the public: 'The clouds are light and the moon is fresh, the leaves are falling and the mountains are exposed. Since there has been heaven and earth, everyone's eyes are alive.' Then he closed the door and asked people to pass on the message: 'There is no time to meet, work hard on your own.' Ten days later, he solemnly entrusted the affairs, then put his palms together and passed away, at the age of sixty-one, sitting in meditation for forty-seven summers, and a pagoda was built for burial.
【English Translation】 He often criticized various Zen masters, so he was ridiculed by Zhi Tianwang (智天王, refers to the protagonist of this passage) in the Zen forest. Chi Jue Chong (癡絕沖) once asked: 'Has the monk who came from Dongting Lake (洞庭湖) seen Zhi Tianwang?' The monk replied: 'This student has just come from Tianwang.' Chi Jue Chong asked: 'What are his usual words?' The monk cited Zhi Tianwang's words to the public, saying: 'Carrying chains and yokes, attracting criminals; peacefully meditating, sitting in a deep pit; both ends are completely free, without reliance; a free man exists between heaven and earth.' Chi Jue Chong smiled and said: 'In that case, Zhi Tianwang's sins are not small.' Prime Minister You Gonglü (游公侶) vacated the seat of Xiyu (西余) and invited Zhi Tianwang to fill it. Not long after, Zhi Tianwang moved from Xiyu to Jiangshan (蔣山) in Jinling (金陵) with a bamboo staff. The monks who came to study gathered like ants, and his reputation spread throughout Huainan (淮南). Yue Tang Yin Daoren (悅堂訚道者), who first traveled to Wu (吳), heard that Zhi Tianwang was still angry and spitting at people as usual, just like when he was in Tianwang Temple (天王寺), so he went to visit Zhi Tianwang. Zhi Tianwang asked: 'What is your name?' He replied: 'Zu Yin (祖訚).' He asked again: 'Where did you come from recently?' He replied: 'Jiangxi (江西).' Zhi Tianwang asked: 'Is Master Ma (馬大師, referring to Mazu Daoyi 馬祖道一) well?' He replied: 'He is well.' Zhi Tianwang picked up his Zen staff and was about to hit him, but Zu Yin put on his shoes and left. The attendant monk asked: 'I wonder if that monk will stay?' Zhi Tianwang smiled and said: 'He will definitely leave.' The attendant monk went out to inquire, and the next day during the hall, he had indeed left. Zu Yin said after staying: 'At that time, I was only willing to receive people from other mountains, but not willing to let people go from other mountains.' In the fourth year of Baoyou (寶祐), a fire broke out in Tiantong Temple (天童寺), and nothing was left. The state commander Wu Gongqian (吳公潛) reported the situation to the court. The emperor believed that Zhi Tianwang lived in Tiantong Temple and should rebuild Tiantong Temple. Zhi Tianwang said: 'It is enough to accompany the green mountains with my white bones. The restoration of the temple is not what I expect.' So he built a thatched hut in the rubble to house the public. In three years, at the end of the pine tree pass, the green mountains revealed the Brahma Palace, making the southeast region more magnificent. Zhi Tianwang was able to endure small details when he was with the public, and he deeply won the hearts of the monks. The monks praised each other and said: 'Our teacher's name is Zu Zhi (祖智), he is the reincarnation of Zen Master Hongzhi (弘智).' On the first day of the ninth month of the first year of Jingding (景定), Zhi Tianwang instructed the public: 'The clouds are light and the moon is fresh, the leaves are falling and the mountains are exposed. Since there has been heaven and earth, everyone's eyes are alive.' Then he closed the door and asked people to pass on the message: 'There is no time to meet, work hard on your own.' Ten days later, he solemnly entrusted the affairs, then put his palms together and passed away, at the age of sixty-one, sitting in meditation for forty-seven summers, and a pagoda was built for burial.
于中峰。
贊曰。我師翁悟老人。新天童時。修輯歷祖。石塔。余得見智公之塔。圮于荊棘叢中。及考天童中興圖志。惟公大有功于天童者也。公初事無準。居徑山。以大義鼓舞。遽成五峰樓閣。后公居天童。不三載而重興莫大之精藍。亦座下有其人。而鼓舞之。嗟乎非忠於事上。誠以接下。曷克有此哉。
凈慈斷橋倫禪師
斷橋和尚。名妙倫。姓徐氏。臺之黃巖人也。弱冠欲入瑞巖。鄰寺出家。其父兄不許。強倫治生產。倫不樂業。乃遁永嘉。圓頂于廣慈寺。受戒歸省。得問道于瑞巖谷源禪師。源以麻三斤話示倫。倫大疑之。如面千尺鐵墻。因鄰僧讀楞伽經曰。蚊蟲螻蟻無有言說。而能辨事。倫有省。會無準范公中興雪竇。雪竇風峻。禪者不易上謁。倫下包。直趨方丈。左右莫能止。范公怒曰。甚處來底。對曰。瑞巖。曰。到此何為唐突若是耶。倫從容進曰。實為己躬事切。來呈似耳。曰。有甚驢事馬事。試舉看。倫乃陳其所得。范曰。狗子因何有業識。倫進語。范不顧。如是滾滾不住。連進三十語。范俱不顧。擬再進語。無可湊泊者。乃跪泣請曰。師寧無方便乎。范公憐之。以古頌示曰。言有業識在。誰云意不深。海枯終見底。人死不知心。倫悚慄沉吟。忽聞板響。通身汗下。連拜范公足下。
【現代漢語翻譯】 現代漢語譯本： 于中峰。
讚語說：我的師父翁悟老人，在新天童寺時，修繕歷代祖師的石塔。我曾見過智公的塔，倒塌在荊棘叢中。考察天童中興圖志，只有智公對天童寺的貢獻最大。智公最初侍奉無準禪師，住在徑山寺，用大義鼓舞大眾，迅速建成了五峰樓閣。後來智公住在天童寺，不到三年就重新興建了這座宏大的精藍寺院，也是因為座下有賢能之人，並加以鼓舞。唉，如果不是忠於事上，誠心待人，怎麼能做到這樣呢？
凈慈斷橋倫禪師
斷橋和尚，名叫妙倫（名字），姓徐（姓氏），是臺州黃巖人。年輕時想去瑞巖寺，鄰寺出家。他的父親和哥哥不允許，強迫妙倫經營產業。妙倫不喜歡，於是逃到永嘉，在廣慈寺剃度出家。受戒后回家探親，向瑞巖寺的谷源禪師請教佛法。谷源禪師用『麻三斤』這句話開示妙倫，妙倫對此非常疑惑，感覺像面對千尺鐵墻。後來鄰寺的僧人讀《楞伽經》，說到：『蚊蟲螻蟻沒有語言，卻能辨別事情。』妙倫有所領悟。恰逢無準范公（法號）中興雪竇寺，雪竇寺的規矩非常嚴格，禪者不容易上前拜見。妙倫帶著包裹，直接前往方丈室。左右的人都無法阻止。范公生氣地說：『你從哪裡來？』回答說：『瑞巖寺。』范公說：『到這裡來為何如此唐突？』妙倫從容地回答說：『實在是因為自身的事情迫切，前來呈報。』范公說：『有什麼驢事馬事，試著說來聽聽。』妙倫於是陳述自己所領悟的。范公說：『狗子因何有業識？』妙倫繼續說。范公不理睬，像這樣滔滔不絕地說了三十句，范公都不理睬。妙倫打算再說，卻找不到可以切入的地方，於是跪下哭著請求說：『師父難道沒有方便之法嗎？』范公憐憫他，用一首古詩開示說：『說有業識在，誰說意不深。海枯終見底，人死不知心。』妙倫驚恐地沉吟，忽然聽到板響，全身冒汗，連忙拜倒在范公腳下。
【English Translation】 English version: Venerable Zhongfeng.
Eulogy: My teacher, Elder Wengwu, when at the new Tiantong Monastery, repaired the stone pagodas of past patriarchs. I saw the pagoda of Venerable Zhi, collapsed in the midst of thorns. Examining the gazetteer of the Tiantong revival, only Venerable Zhi made the greatest contribution to Tiantong Monastery. Venerable Zhi initially served Zen Master Wuzhun, residing at Jingshan Monastery, inspiring the masses with great righteousness, quickly building the Five Peaks Pavilion. Later, Venerable Zhi resided at Tiantong Monastery, and in less than three years, he rebuilt this grand Jinglan Monastery, also because there were capable people under him, whom he inspired. Alas, if one is not loyal to superiors and sincere in dealing with subordinates, how could one achieve this?
Zen Master Duanqiao Lun of Jingci Monastery
The Duanqiao (Broken Bridge) monk, named Miaolun (given name), surname Xu (family name), was a native of Huangyan in Taizhou. In his youth, he wanted to enter Ruiyan Monastery and become a monk in a neighboring temple. His father and elder brothers did not allow it, forcing Miaolun to manage the family business. Miaolun was not interested, so he fled to Yongjia, where he shaved his head at Guangci Monastery. After receiving the precepts, he returned home to visit his family and sought Dharma instruction from Zen Master Guyuan of Ruiyan Monastery. Zen Master Guyuan instructed Miaolun with the phrase 'Three pounds of flax,' which greatly puzzled Miaolun, feeling like facing a thousand-foot iron wall. Later, a monk in the neighboring temple read the Laṅkāvatāra Sūtra, saying, 'Mosquitoes and ants have no language, yet they can discern things.' Miaolun had some understanding. It happened that Zen Master Wuzhun Fan (Dharma name) was reviving Xuedou Monastery. Xuedou Monastery had very strict rules, and it was not easy for Zen practitioners to approach him. Miaolun, carrying his bag, went directly to the abbot's room. The people around could not stop him. Zen Master Fan angrily said, 'Where did you come from?' He replied, 'Ruiyan Monastery.' Zen Master Fan said, 'Why are you being so abrupt in coming here?' Miaolun calmly replied, 'It is truly because of the urgency of my own affairs that I have come to present them.' Zen Master Fan said, 'What donkey business or horse business do you have? Try to speak of it.' Miaolun then stated what he had understood. Zen Master Fan said, 'Why does a dog have karmic consciousness?' Miaolun continued to speak. Zen Master Fan ignored him, and like this, he spoke incessantly for thirty sentences, but Zen Master Fan ignored him. Miaolun intended to speak again, but could not find a point to interject, so he knelt down and cried, pleading, 'Master, do you not have a convenient method?' Zen Master Fan took pity on him and instructed him with an ancient verse, saying, 'Saying there is karmic consciousness, who says the meaning is not deep? The sea will eventually reach its bottom, but people do not know the heart of the dead.' Miaolun trembled and pondered, and suddenly heard the sound of a board, and his whole body was covered in sweat, and he prostrated at Zen Master Fan's feet.
范笑曰。我不汝欺也。倫弗吐一詞而出。范公移居育王徑山。倫皆從而相之。是時出公門者。雪巖欽別山智等。各化一方。稱有道焉。倫亦領祗園小剎。據室燒香。甚有大體。一時名衲。趨其座下。院窄無所容。移居瑞巖。又移國清。倫為人徑直無諱。好辨群言。評量古今。議論既出。如束濕薪。然皆援經據史。如披曉鏡。人以為博物宗匠。若智若愚。爭識一面而後已。晚居凈慈。嘗謂眾曰。荊山有玉。獲得者不在荊山。赤水有珠。拾得者不在赤水。衲僧有無位真人。證得者出入不在面門。橫按拄杖曰。會么幽州江口石人蹲。又曰。德山低頭。夾山點頭。俱脂豎起手指頭。玄沙筑破腳指頭。拈拄杖云。都來不出山僧拄杖頭。何以見得。卓一卓曰。一葉落天下秋。又曰。達觀。穎云。七佛是性隸。萬法是心奴。且道主人翁在甚麼。處自喝云。七佛以下出頭。又自喏云。各自祇候喚七佛作性。𨽻指萬法為心奴。達觀自謂。有出身路。及其自喝自。喏又是奴𨽻邊。事主人翁。何曾夢見。在要會么。揮拂云。曉來一陳春風起。開遍園林百樹花。倫晚年罷上堂。一日忽掛牌入室。已而謂眾曰。斯乃老僧末後一場搬弄也。復問訚上人曰。臨濟三遭黃檗痛棒是否。對曰是。曰。因甚大愚肋下筑三拳。對曰。得人一牛還人一馬。倫怡然
【現代漢語翻譯】 現代漢語譯本： 范笑說：『我沒有欺騙你。』倫弗吐（人名，不詳）一發話，范公（指范笑）就搬到育王徑山（地名）居住。倫弗吐都跟隨並幫助他。當時從范公門下出來的，有雪巖欽（人名）、別山智（人名）等人，各自在一方弘揚佛法，被稱為有道之人。倫弗吐也領著祗園（寺廟名）的小寺廟，在室內燒香，很有規模。一時之間，很多有名望的僧人都來拜訪他。寺院狹窄容不下，就搬到瑞巖（地名），又搬到國清（寺廟名）。倫弗吐為人耿直，沒有隱瞞，喜歡辯論各種言論，評論古今。議論一出，就像捆綁的濕柴一樣，但都引用經典，依據史書，就像照鏡子一樣清晰。人們認為他是博學的宗師，無論聰明還是愚笨，都爭著認識他的一面。晚年住在凈慈（寺廟名），曾經對眾人說：『荊山（地名）有玉，得到它的人不在荊山；赤水（地名）有珠，拾到它的人不在赤水。衲僧（指僧人）有無位真人（指本性），證得它的人出入不在面門。』橫著拿著拄杖說：『會嗎？幽州（地名）江口（地名）的石人蹲在那裡。』又說：『德山（人名）低頭，夾山（人名）點頭，都是豎起手指頭。玄沙（人名）打破腳指頭。』拿起拄杖說：『都離不開山僧的拄杖頭。』憑什麼見得？用拄杖敲了一下說：『一葉落下，天下皆知秋。』又說：『達觀（人名）、穎云（人名），七佛（指過去七佛）是性（指本性）的奴隸，萬法（指世間一切事物）是心的奴隸。那麼主人翁在哪裡呢？』自己喝一聲說：『七佛以下出頭。』又自己應一聲說：『各自問候，把七佛當作性的奴隸，把萬法當作心的奴隸。』達觀自認為有出路，等到他自己喝自己應，又是奴隸的事情，主人翁，何曾夢見。想要領會嗎？揮動拂塵說：『早上起來一陣春風吹起，園林里開滿了各種樹的花。』倫弗吐晚年停止上堂說法，有一天忽然掛牌閉門入室，之後對眾人說：『這乃是老僧最後一場表演了。』又問訚（人名）上人說：『臨濟（人名）三次遭到黃檗（人名）的痛打，是這樣嗎？』回答說是。說：『為什麼大愚（人名）在肋下打了三拳？』回答說：『得到人的一頭牛，還人一匹馬。』倫弗吐怡然自得。
【English Translation】 English version: Fan Xiao said, 'I am not deceiving you.' As soon as Lun Futo (person's name, unknown) spoke, Fan Gong (referring to Fan Xiao) moved to live in Yuwang Jingshan (place name). Lun Futo followed and assisted him in everything. At that time, those who came out from Fan Gong's disciples included Xueyan Qin (person's name), Bieshan Zhi (person's name), and others, each propagating the Dharma in their respective areas and were known as virtuous individuals. Lun Futo also led a small temple in Gion (temple name), burning incense in the room, and was very well-established. For a time, many famous monks came to visit him. The temple was too small to accommodate them, so they moved to Ruiyan (place name), and then to Guoqing (temple name). Lun Futo was straightforward and candid, liked to debate various opinions, and commented on the past and present. Once his arguments were made, they were like a bundle of wet firewood, but they all cited scriptures and relied on historical records, as clear as looking in a mirror. People considered him a learned master, and whether wise or foolish, they all strove to understand one aspect of him. In his later years, he lived in Jingci (temple name) and once said to the assembly, 'Jing Mountain (place name) has jade, but the one who obtains it is not in Jing Mountain; Chishui (place name) has pearls, but the one who picks them up is not in Chishui. A monastic (referring to monks) has a True Person without position (referring to inherent nature), but the one who realizes it does not enter or exit through the face.' Holding his staff horizontally, he said, 'Do you understand? A stone man squats at the river mouth of Youzhou (place name).' He also said, 'Deshan (person's name) lowered his head, Jiashan (person's name) nodded, both raising their fingers. Xuansha (person's name) broke his toe.' Picking up his staff, he said, 'Ultimately, it does not go beyond this mountain monk's staff.' How can you see it? He struck the ground once with his staff and said, 'One leaf falls, and the world knows it is autumn.' He also said, 'Daguan (person's name), Yingyun (person's name), the Seven Buddhas (referring to the Seven Past Buddhas) are slaves of the nature (referring to inherent nature), and all dharmas (referring to all things in the world) are slaves of the mind. Then where is the master?' He shouted himself, 'Those below the Seven Buddhas come forward.' Then he answered himself, 'Each of you greets, treating the Seven Buddhas as slaves of the nature and all dharmas as slaves of the mind.' Daguan thought he had a way out, but when he shouted and answered himself, it was still the affair of a slave; the master, he never even dreamed of. Do you want to understand? He waved his whisk and said, 'A spring breeze rises in the morning, and flowers bloom on all the trees in the garden.' In his later years, Lun Futo stopped giving sermons. One day, he suddenly hung a sign and entered his room, and then said to the assembly, 'This is the old monk's last performance.' He then asked Venerable Yin (person's name), 'Is it true that Linji (person's name) suffered three painful beatings from Huangbo (person's name)?' He replied, 'Yes.' He said, 'Why did Dayu (person's name) strike three blows under his ribs?' He replied, 'Receiving an ox from someone, I return a horse.' Lun Futo was pleased.
撫幾曰。后當有人據此。為你證明在(訚號悅堂。後嗣介石朋)。遂以後事分付門人方山寶竹屋。簡又裁書。別諸方知己。魏國公閱倫書。大驚。即遣使問曰。師生天臺。為甚死在杭州。倫微笑。以手指左右曰。日出東方。夜落西。其使擬拜。倫已化去。
贊曰。斷橋和尚以英偉之姿。入雪竇范公之門。始知肘。后靈符不從人得。及出世而簸揚淘汰。可謂精於得人矣。以故方山寶輩數傳而世其家。諸方稱之曰。斷橋一脈有以也。不然。則如世暴流。朝盈夕涸。而斷橋一派嘉聲何從而挹之。
徑山沖禪師
禪師名道沖。字癡絕。出武信荀氏。少為書生。精通六藝。有聲。然數困棘圍。沖自解曰。無憂也。非當成我出塵之志乎。竟剃落於梓州妙音院。具戒。出蜀放浪。于吳楚間。藐諸宗匠。而不願見也。當此之時。曹源生禪師唱密庵之道于妙果。沖幾擬進謁。復中止。流連講肆。惟見禪者接足往來妙果。且頌妙果之機用。衝心計生公。若無長處。何得人心若是耶。乃奮起往見。與生酬對數語。深畏之。求侍左右。不去者一年。生公宗乘玄旨。沖俱領會。但于拳棒交馳。似有所滯。且屢呈伎倆。生屢拂之。沖恨辭去曰。尚餘一雙窮相手。要向諸方癢處爬竟去。歷諸保社。信宿即行。又見靈隱岳。岳又不諾
【現代漢語翻譯】 現代漢語譯本： 撫幾（撫摸幾案）說：『以後會有人根據這些，為我證明在（訚號悅堂，後嗣介石朋）。』於是將後事分付給門人方山寶竹屋，簡又裁書，告別各方知己。魏國公閱倫看到書信，大驚，立即派遣使者問道：『老師生在天臺山，為什麼死在杭州？』閱倫微笑，用手指指左右說：『日出東方，夜落西方。』使者準備下拜，閱倫已經圓寂。
讚頌說：斷橋和尚以英偉的姿態，進入雪竇范公的門下，才明白（禪宗的）精髓。後來靈符（指禪法）不是從別人那裡得到的。等到出世弘法而簸揚淘汰（指選拔人才），可以說是精於識別人才了。因此方山寶這一輩數代相傳，世襲其家。各方稱讚說：『斷橋一脈有其道理啊！』不然的話，就像世俗的暴雨，早晨充滿，晚上就乾涸了，那麼斷橋一派的美好聲譽從哪裡來呢？
徑山沖禪師
禪師名道沖，字癡絕，是武信荀氏的後代。年少時作為書生，精通六藝，很有名聲。然而多次在科舉考試中受挫。道衝自己解釋說：『不用擔憂。這難道不是成就我出家修道的心志嗎？』於是就在梓州妙音院剃度出家，受具足戒。離開四川四處遊歷，在吳楚一帶，輕視各宗的宗師，不願意去拜見他們。當時，曹源生禪師在妙果寺宣揚密庵禪師的禪法。道沖幾次打算前去拜見，又停止了。他流連於講經說法的地方，只看到禪者們絡繹不絕地前往妙果寺，並且讚頌妙果寺的機鋒和作用。道衝心想：生公（曹源生禪師）如果沒有過人之處，怎麼能如此得人心呢？於是奮起前往拜見。與生公對答了幾句話，深深地敬畏他，請求侍奉左右，不離開有一年之久。生公的宗乘玄旨，道沖都領會了。但是對於拳棒交馳（指激烈的辯論），似乎還有所滯礙。並且屢次展示自己的伎倆，生公屢次否定他。道沖憤恨地辭別說：『還剩下一雙窮酸的手，要到各處去撓癢癢。』於是就離開了。他遊歷各保社，只住一晚就走。又去拜見靈隱岳禪師，岳禪師又不認可他。
【English Translation】 English version: Fu Ji (stroking the desk) said, 'Later, someone will use this to prove my existence at (Yinhao Yuetang, with descendants like Jieshi Peng).' Then he entrusted his affairs to his disciple Fangshan Bao Zhuzhuwu, wrote letters of farewell to his acquaintances in various places. Duke Wei, Yuelun, was greatly shocked upon reading the letter and immediately sent a messenger to ask, 'Master was born in Tiantai Mountain, why did you die in Hangzhou?' Yuelun smiled and pointed to his left and right, saying, 'The sun rises in the east and sets in the west.' As the messenger was about to bow, Yuelun had already passed away.
The eulogy says: 'Monk Duanqiao entered the gate of Xue Dou Fan Gong with an heroic posture, and then he understood the essence (of Zen). Later, the talisman (referring to Chan Dharma) was not obtained from others. When he came out to propagate the Dharma and winnowed and eliminated (referring to selecting talents), it can be said that he was good at recognizing talents. Therefore, Fangshan Bao's generation passed down for generations, inheriting his family. All parties praised and said: 'The Duanqiao lineage has its reasons!' Otherwise, like the worldly torrential rain, full in the morning and dry in the evening, where does the good reputation of the Duanqiao lineage come from?'
Zen Master Chong of Jingshan
The Zen master's name was Daochong, his style name was Chijue, and he was a descendant of the Xun family of Wuxin. As a young scholar, he was proficient in the Six Arts and had a great reputation. However, he was repeatedly frustrated in the imperial examinations. Daochong explained to himself, 'Don't worry. Isn't this to fulfill my ambition to leave home and cultivate the Tao?' So he was tonsured at Miaoyin Temple in Zizhou and received the full precepts. Leaving Sichuan to travel around, in the Wu and Chu areas, he despised the masters of various sects and was unwilling to visit them. At that time, Zen Master Caoyuan Sheng was propagating Zen Master Mian'an's Zen teachings at Miaoguo Temple. Daochong planned to visit several times, but stopped again. He lingered in places where scriptures were lectured, only to see Zen practitioners coming and going to Miaoguo Temple in an endless stream, and praising the opportunities and functions of Miaoguo Temple. Daochong thought to himself: 'If Master Sheng (Zen Master Caoyuan Sheng) has no outstanding qualities, how can he win people's hearts like this?' So he rose up and went to visit. After answering a few words with Master Sheng, he deeply revered him and asked to serve him, not leaving for a year. Master Sheng's profound meaning of the sect, Daochong understood. However, he seemed to be still hindered by the exchange of fists and sticks (referring to fierce debates). And he repeatedly showed his skills, but Master Sheng repeatedly denied him. Daochong resigned in resentment, saying, 'There is still a pair of poor hands left, I want to go to various places to scratch the itch.' So he left. He traveled to various Bao communities, staying only one night before leaving. He also went to see Zen Master Lingyin Yue, but Zen Master Yue did not approve of him either.
。沖又擬去。乍遇故友挽之。住經八餘月。或告岳曰。沖君才華非易得也。不以方便接之。其失士乎。岳曰。我已八字打開。渠當面錯過。卻怪阿誰。沖聞之。口耳俱喪。徹見生公妙用。乃北面妙果。而拜之曰。幾負吾師。幾負吾師。住後嗣法曹源。生初江湖衲子觀望不歸。及其開堂。接納星飛電卷。老師宿德稱善。於是眾歸如雲。上堂。有僧問。心佛及眾生。是三無差別如何是過去。心曰。放待冷來看。如何是現在。心曰。你問我答如何是未來。心曰。后次上堂向你道。如何是過去差別智。沖以拂子擊禪床左。如何是現在差別智。衝擊禪床右。如何是未來差別智。衝向中間一點。僧乃禮拜曰。心佛眾生無向背。十方剎海一毫收。沖曰。過去心不可得。現在心不可得。未來心不可得。三心既不可得。喚甚麼作差別智。若人見得徹去。三世諸佛無一時。不在諸人頂𩕳上。轉大法輪。更來者里挨肩。並足討甚麼碗。以拄杖一時趕散。沖初住嘉禾光孝。次遷蔣山。蔣山瀕江。多惡歲。艱於行乞。一眾有菜色。沖振起謂之曰。我佛祖門風處違常順。且飢寒凍餒。獨非佛事乎。況法喜之食。食無窮也。即自攜布袋。日走街坊。不以風雨自間。每回必命鼓集眾。提持不倦。如此一十三載。如一日。叢林不窘。有詔移居天童。會育王
【現代漢語翻譯】 現代漢語譯本：沖禪師又打算離開，恰巧遇到老朋友挽留他，便住了下來，經過八個多月。有人對岳禪師說：『沖禪師的才華不是容易得到的，不以方便法門接引他，恐怕會失去賢士吧？』岳禪師說：『我早已大開方便之門，是他當面錯過了，又怪得了誰呢？』沖禪師聽了這話，如喪考妣，徹底領悟了生公（指竺道生）的妙用，於是向妙果禪師北面而拜，說：『幾乎辜負了我的老師，幾乎辜負了我的老師！』之後住在曹源，繼承了法脈。當初江湖上的僧人都在觀望，不肯歸附，等到沖禪師開堂說法，接引信徒如星飛電卷一般，老禪師和有德之人都稱讚他。於是眾人歸附如雲。沖禪師上堂說法，有僧人問：『心、佛及眾生，是三無差別，什麼是過去？』沖禪師說：『放著等冷了再看。』『什麼是現在？』沖禪師說：『你問我答。』『什麼是未來？』沖禪師說：『下次上堂再告訴你。』『什麼是過去差別智？』沖禪師用拂子敲擊禪床左邊。『什麼是現在差別智？』沖禪師敲擊禪床右邊。『什麼是未來差別智？』沖禪師向中間點了一下。僧人於是禮拜說：『心、佛、眾生沒有向背，十方剎土都收攝在一毫之中。』沖禪師說：『過去心不可得，現在心不可得，未來心不可得。三心既然不可得，用什麼來作為差別智呢？如果有人看得透徹，三世諸佛沒有一時不在諸人的頭頂上，轉大法輪，還來這裡挨肩擦背地討什麼飯碗？』用拄杖一時趕散眾人。沖禪師最初住在嘉禾光孝寺，後來遷到蔣山。蔣山靠近長江，經常有災年，難以乞討，眾僧面有菜色。沖禪師振作起來對他們說：『我佛祖的門風是處處違背常理，順應真理的。難道飢寒交迫，就不是佛事了嗎？何況法喜之食，是無窮無盡的。』於是親自攜帶布袋，每天走街串巷，不因風雨而停止，每次回來必定鳴鼓召集大眾，提持教誨，不知疲倦。這樣持續了十三年，如一日一般，寺院的供給不感到窘迫。後來有詔令移居天童寺，併兼管育王寺。
【English Translation】 English version: Chan Master Chong was about to leave again when he happened to meet an old friend who persuaded him to stay. He stayed for more than eight months. Someone said to Chan Master Yue: 'Chan Master Chong's talent is not easy to come by. If you don't receive him with expedient means, I'm afraid you will lose a worthy person.' Chan Master Yue said: 'I have already opened the door of convenience wide. It is he who missed it in person. Who can be blamed?' Chan Master Chong, upon hearing this, felt as if he had lost his parents. He thoroughly understood the wonderful function of Sheng Gong (referring to Zhu Daosheng), and bowed to Chan Master Miaoguo, saying: 'I almost failed my teacher, almost failed my teacher!' After that, he lived in Caoyuan and inherited the Dharma lineage. At first, the monks in the Jianghu were all watching and unwilling to submit. When Chan Master Chong began to preach, he received believers like shooting stars. Old Chan masters and virtuous people praised him. So the crowd returned like clouds. Chan Master Chong ascended the hall to preach. A monk asked: 'Mind, Buddha, and sentient beings are three without difference. What is the past?' Chan Master Chong said: 'Put it aside and wait until it's cold before looking.' 'What is the present?' Chan Master Chong said: 'You ask, I answer.' 'What is the future?' Chan Master Chong said: 'I'll tell you next time I ascend the hall.' 'What is the past discriminating wisdom?' Chan Master Chong struck the left side of the Zen bed with a whisk. 'What is the present discriminating wisdom?' Chan Master Chong struck the right side of the Zen bed. 'What is the future discriminating wisdom?' Chan Master Chong pointed to the middle. The monk then bowed and said: 'Mind, Buddha, and sentient beings have no orientation, and the ten directions of Buddha lands are all contained in a single hair.' Chan Master Chong said: 'The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Since the three minds are unattainable, what can be used as discriminating wisdom? If someone sees through it thoroughly, the Buddhas of the three worlds are always on the top of everyone's head, turning the great Dharma wheel. Why come here to rub shoulders and ask for a rice bowl?' He scattered the crowd with his staff. Chan Master Chong first lived in Guangxiao Temple in Jiahe, and later moved to Jiangshan. Jiangshan is close to the Yangtze River, and there are often years of disaster, making it difficult to beg for food. The monks looked pale. Chan Master Chong cheered up and said to them: 'The style of my Buddha's ancestors is to violate the ordinary and follow the truth everywhere. Is hunger and cold not a Buddhist affair? Moreover, the food of Dharma joy is endless.' So he personally carried a cloth bag and walked the streets every day, not stopping because of wind and rain. Every time he returned, he would beat the drum to gather the masses, teaching tirelessly. This continued for thirteen years, like one day, and the temple's supply did not feel strained. Later, there was an edict to move to Tiantong Temple and concurrently manage Yuhwang Temple.
又虛其席。以為沖善荷大眾。請沖攝理之。乃小參曰。天童用底來。育王用不著。育王用底來。天童用不著。用不著處。用有餘一箭。雙鵰隨手落。晚遷徑山。一日上堂曰。世尊生平用盡伎倆。及其摩胸。告眾。求生不得生。求死不得死。山僧則不然。要行便行。要去便去。八臂那吒攔不住。移時坐寂焉。沖善書。暮年尤好之。然所書者。皆先覺古德警䇿偈頌。無雜言也。有學士求書。欲沖自撰詩文。沖諾。即命引紙。乃大書摩訶般若波羅蜜七字。學士笑曰。仍是舊底。沖以手婆娑曰。我不敢輕慢你等。你等皆當作佛。
贊曰。田單持不二心以守節。即墨不逾年。下七十餘城。還之於齊。可謂壯矣。沖公以妙年持不二心入道。蹶然紹生公一脈。于將絕未絕之際。且處違常順奠。蔣山一眾。于風雨飄搖中。俾曹源生公之道。復振於時。不亦偉哉。
天目禮禪師
天目禪師文禮者。字滅翁。生阮氏。為臨安籍也。得度于真相寺智月沙門。得道于薦福松源岳禪師。出世于郡之廣壽。次則雁山能仁。復詔居南屏凈慈。終於天童者。蓋赴暮年之詔也。四會談禪。兩赴明詔。于其西丘福泉。乃退閑之所也。禮居雁山時。南國衣冠君子多從之遊。禮杖拂蕭然。清風迫人。松下云間。泉聲石色。無尊卑目遇而已。然
【現代漢語翻譯】 現代漢語譯本 又空出他的座位，認為沖（Chong，人名）擅長承擔大眾的責任，請沖代理寺務。於是小參時說：『天童（Tiantong，寺名）用的是什麼？育王（Yu Wang，寺名）用不著。育王用的是什麼？天童用不著。』在用不著的地方，用多餘的一箭，雙鵰隨手落下。晚年遷往徑山（Jingshan，山名）。一天上堂說法：『世尊（Shizun，釋迦牟尼佛的尊稱）一生用盡伎倆，等到摩胸（臨終）時，告訴大家，求生不得生，求死不得死。』山僧（shan seng，謙稱，指說話者自己）則不然，要走便走，想去便去，八臂那吒（Ba Bi Nezha，佛教護法神）也攔不住。』過了一會兒就坐化圓寂了。沖善於書法，晚年尤其喜歡，然而他所書寫的，都是先覺古德（xian jue gu de，先覺悟的古代高僧）的警策偈頌，沒有其他雜言。有學士求他寫字，想讓衝自己創作詩文，沖答應了，就命人拿來紙，於是大書『摩訶般若波羅蜜』（Mohe Banruo Boluomi，大智慧到彼岸）七個字。學士笑著說：『還是老一套。』沖用手撫摸著說：『我不敢輕慢你們，你們都應當成佛。』 贊曰：田單（Tian Dan，人名）持守不二之心以守衛城池，即墨（Ji Mo，地名）不到一年，就攻下七十多座城池，歸還給齊國（Qi Guo，國名），可謂壯烈啊。沖公（Chong Gong，對衝的尊稱）以妙齡持守不二之心入道，奮然繼承生公（Sheng Gong，人名）一脈，在將要斷絕未斷絕之際，且處在違背常理順應天命之時，蔣山（Jiang Shan，山名）大眾，在風雨飄搖之中，使曹源（Cao Yuan，地名）生公的道，重新振興於世，不也很偉大嗎？ 天目禮禪師（Tianmu Li Chanshi，人名） 天目禪師文禮（Tianmu Chanshi Wenli，人名），字滅翁（Mie Weng，字），姓阮（Ruan，姓），是臨安（Lin'an，地名）人。在真相寺（Zhenxiang Si，寺名）智月沙門（Zhiyue Shamen，人名）處出家，在薦福松源岳禪師（Jianfu Songyuan Yue Chanshi，人名）處得道。先在郡里的廣壽寺（Guangshou Si，寺名）開法，然後是雁山能仁寺（Yanshan Nengren Si，寺名），又奉詔住在南屏凈慈寺（Nanping Jingci Si，寺名），最終在天童寺（Tiantong Si，寺名）圓寂，這是應暮年之詔。四次參加禪會談禪，兩次奉明詔入宮。他的西丘福泉（Xiqiu Fuquan，地名），是退隱的地方。禮（Li，人名）住在雁山（Yanshan，山名）時，南方的士大夫多與他交往。禮拄著枴杖，拂塵在手，清風撲面而來。松樹下，雲霧間，泉水聲，石頭色，沒有尊卑之分，只是目光相遇而已。然而
【English Translation】 English version Then he vacated his seat, believing that Chong (person's name) was good at shouldering the responsibilities of the masses, and requested Chong to manage the temple affairs on his behalf. Thereupon, in a small gathering, he said: 'What does Tiantong (temple name) use? Yu Wang (temple name) doesn't need it. What does Yu Wang use? Tiantong doesn't need it.' Where it's not needed, using an extra arrow, both eagles fall with a casual shot. Later in his life, he moved to Jingshan (mountain name). One day, during a Dharma talk, he said: 'The World Honored One (Shizun, a respectful title for Shakyamuni Buddha) exhausted all his skills throughout his life, and when he stroked his chest (at the time of death), he told everyone that seeking life, one cannot obtain life; seeking death, one cannot obtain death.' This mountain monk (shan seng, a humble way to refer to oneself) is not like that. If I want to go, I go; if I want to leave, I leave. Eight-armed Nezha (Ba Bi Nezha, a Buddhist protector deity) cannot stop me.' After a while, he sat in meditation and passed away peacefully. Chong was skilled in calligraphy, especially in his later years. However, what he wrote were all the admonitory verses and songs of the enlightened ancient worthies (xian jue gu de, ancient monks who had attained enlightenment), without any other miscellaneous words. A scholar asked him for calligraphy, wanting Chong to compose his own poems and essays. Chong agreed, and ordered someone to bring paper. Then he wrote in large characters 'Maha Prajna Paramita' (Mohe Banruo Boluomi, great wisdom to the other shore), seven characters. The scholar smiled and said: 'It's still the same old thing.' Chong stroked it with his hand and said: 'I dare not slight you. You should all become Buddhas.' Eulogy: Tian Dan (person's name) held steadfastly to a single-minded determination to defend the city. In less than a year, Ji Mo (place name) captured more than seventy cities and returned them to the state of Qi (Qi Guo, state name). How magnificent! Master Chong (Chong Gong, honorific title for Chong) entered the path with a single-minded determination at a young age, resolutely inheriting the lineage of Master Sheng (Sheng Gong, person's name). At a time when it was about to be cut off, yet not quite, and in a situation that defied the norm and conformed to destiny, the assembly of Jiangshan (mountain name), amidst the storms and turmoil, caused the Way of Caoyuan (Cao Yuan, place name) and Master Sheng to be revived in the world. Isn't that also great? Zen Master Tianmu Li (Tianmu Li Chanshi, person's name) Zen Master Tianmu Wenli (Tianmu Chanshi Wenli, person's name), styled Mie Weng (Mie Weng, style name), with the surname Ruan (Ruan, surname), was a native of Lin'an (Lin'an, place name). He was ordained by the Shramana Zhiyue (Zhiyue Shamen, person's name) of Zhenxiang Temple (Zhenxiang Si, temple name), and attained enlightenment under Zen Master Songyuan Yue (Jianfu Songyuan Yue Chanshi, person's name) of Jianfu Temple. He first propagated the Dharma at Guangshou Temple (Guangshou Si, temple name) in the prefecture, then at Nengren Temple (Yanshan Nengren Si, temple name) on Yanshan Mountain. Later, he was summoned to reside at Jingci Temple (Nanping Jingci Si, temple name) on Nanping Mountain, and finally passed away at Tiantong Temple (Tiantong Si, temple name), which was in response to a summons in his later years. He participated in four Zen gatherings and was summoned to the palace twice by imperial decree. His Xiqiu Fuquan (Xiqiu Fuquan, place name) was a place of retirement. When Li (Li, person's name) resided on Yanshan Mountain, many gentlemen from the southern kingdom associated with him. Li, with his staff and whisk, exuded a refreshing air. Beneath the pines, amidst the clouds, the sound of the springs, the color of the stones, there was no distinction between high and low, only encounters of the eyes. However,
卒不樂。乃退居梁渚西丘。自述曰。我自南山退席回。懶將藤杖接方來。有時拄到晴坡上。簡點梅花幾樹開。方是時。晦庵居士朱熹者。以道學開館臺南訂。有司挽禮。再居能仁。不起。乃作偈。簡雁山耆宿曰。我拋一語墮龍湫。逗石穿云幾度秋。白髮詎那看不透。月寒高掛冷猿愁。禮既休閑于梁渚。道俗相尋不絕。禮多兀坐繩床。熟視搖手而已。或格外相愜。禮自理瓶鐺。談笑連朝夕不厭也。節齋趙公慕禮高行。微服過訪。坐語竟日。節齋去。禮竟不問其姓名。適凈慈席虛。節齋起禮補之。不赴。節齋乃言于上。上強命之入院。禮曰。九重命下。四海同欽。山嶽歡呼。禽魚起舞。且物外道人因甚也被轉。卻順是菩提。四眾稱善。未久又杖䇿宵遁。退居福泉。上惜之。復敕天童居禮。禮居天童。常以南山筀筍東海烏鯽話驗。方來擬對。禮輒督牙三下。識者驚焉。一時及其門者。非智過於師。不易放行。故自書曰。無韶陽來扣門。終不拶人腳折。有德山至詰問。方才吹滅紙燭。堪嗟狐媚妄。相嗣續寧教。草滿法堂。苔封古屋。楊岐不得保寧白雲晦堂。若非死心靈源。其餘碌碌。難為接足。禮住天童。不久又棄。歸西丘舊隱。然方賓益勝。朱晦庵嘗詣禮。禮以格外瀟灑示之。晦庵則彬彬然有容。整冠進問。母不敬。禮驀起
【現代漢語翻譯】 卒不樂，於是退居梁渚西丘。自述道：『我自從南山退席回來，懶得再用藤杖去迎接那些前來求法的人。有時拄著枴杖走到晴朗的山坡上，只是數數梅花開了幾棵。』當時，晦庵居士朱熹（南宋理學家、教育家）在臺南開館講學，地方官員想請禮禪師再次主持能仁寺，但他沒有應允，於是作偈送給雁山的老僧們：『我拋出的一句話，像落入龍湫深潭，穿石透云，不知經歷了多少個秋天。白髮蒼蒼，難道還看不透徹嗎？寒冷的月光高掛，連猿猴都感到憂愁。』禮禪師在梁渚隱居后，前來拜訪的僧人和俗人絡繹不絕。他大多隻是靜靜地坐在繩床上，熟視來訪者，然後搖手示意。有時遇到特別投緣的人，禮禪師會親自處理瓶罐等雜物，與他們談笑，甚至連日連夜也不厭倦。節齋趙公仰慕禮禪師的高尚品行，便裝來訪，與他坐著交談了一整天。節齋離開后，禮禪師竟然沒有問他的姓名。恰逢凈慈寺住持的位置空缺，節齋便推薦禮禪師去填補，但他沒有去。節齋於是稟告皇上，皇上下旨強迫他入院。禮禪師說：『九重皇命下達，四海之內都敬佩，山嶽歡呼，禽鳥魚類都起舞。只是物外的道人為何也要被調動呢？』最終還是順應了皇命。四眾弟子都稱讚這件事。沒過多久，禮禪師又拄著枴杖在夜裡逃走了，退居福泉。皇上感到惋惜，再次下令讓禮禪師去天童寺主持。禮禪師在天童寺，經常用南山的筀筍和東海的烏賊魚來驗證那些前來求法的人是否真正開悟。如果有人想矇混過關，禮禪師就會用手指敲打牙齒三下，讓那些有見識的人感到震驚。當時，到他門下求法的人，如果沒有超過他的智慧，是不容易被放行的。所以他自己寫道：『如果沒有像韶陽那樣的人來敲門，我終究不會用腳去夾斷他的腿。如果有像德山那樣的人來詰問，我才會吹滅紙燭。可嘆那些像狐貍精一樣迷惑人的妄語，竟然相繼流傳，寧願讓雜草長滿法堂，苔蘚覆蓋古老的房屋。楊岐如果不能保住保寧、白雲、晦堂的道統，如果不是死心開悟的靈源禪師，其餘碌碌無為的人，難以繼承我的衣缽。』禮禪師在天童寺住了不久，又離開了，回到西丘的舊居隱居。然而，前來拜訪的人更多了。朱晦庵曾經拜訪禮禪師，禮禪師以格外瀟灑的態度來接待他，而朱晦庵則衣冠整齊，恭敬地請教『母不敬』的公案。禮禪師突然站起來
【English Translation】 Zu was not happy. Thereupon, he retreated to West Hill of Liangzhu. He described himself, saying: 'Since I retired from Nanshan, I am too lazy to use my cane to greet those who come seeking the Dharma. Sometimes, I lean on my cane and walk to the sunny hillside, simply counting how many plum trees are in bloom.' At that time, the recluse Hui'an, Zhu Xi (Neo-Confucian philosopher and educator of the Southern Song Dynasty), was opening a school in Tainan to teach Daoism. The local officials wanted to invite Chan Master Li to preside over Nengren Temple again, but he did not agree. So he composed a verse for the old monks of Yanshan: 'A word I cast falls into the deep pool of Longqiu, piercing through stone and cloud, how many autumns have passed? With white hair, can I not see through it all? The cold moonlight hangs high, even the monkeys feel sorrow.' After Chan Master Li retired to Liangzhu, monks and laypeople came to visit in an endless stream. He mostly just sat quietly on the rope bed, looked intently at the visitors, and then shook his head. Sometimes, when he met someone particularly congenial, Chan Master Li would personally handle chores such as managing the bottles and pots, talking and laughing with them, even for days and nights without getting tired. Zhao Gong of Jiezhai admired Chan Master Li's noble conduct, so he visited in disguise, sitting and talking with him for a whole day. After Zhao Gong left, Chan Master Li did not even ask his name. It happened that the position of abbot of Jingci Temple was vacant, and Zhao Gong recommended Chan Master Li to fill it, but he did not go. Zhao Gong then reported to the Emperor, who issued an edict forcing him to enter the temple. Chan Master Li said: 'The imperial decree is issued, and all within the four seas admire it, the mountains cheer, and the birds and fish dance. But why should a Daoist beyond worldly affairs also be moved?' In the end, he complied with the imperial decree. The fourfold assembly praised this matter. Not long after, Chan Master Li fled again at night with his cane, retreating to Fuquan. The Emperor felt regret, and again ordered Chan Master Li to preside over Tiantong Temple. At Tiantong Temple, Chan Master Li often used the Guisun bamboo of Nanshan and the cuttlefish of the East Sea to test whether those who came seeking the Dharma were truly enlightened. If someone tried to deceive him, Chan Master Li would tap his teeth three times with his fingers, shocking those who had insight. At that time, those who came to his door seeking the Dharma, if they did not surpass his wisdom, were not easily allowed to pass. So he wrote himself: 'If no one like Shaoyang comes knocking on the door, I will never break his leg with my foot. If someone like Deshan comes to question me, then I will blow out the paper candle. It is lamentable that those fox-like delusions are passed down one after another, I would rather let weeds grow in the Dharma hall and moss cover the old house. If Yangqi cannot preserve the lineage of Baoning, Baiyun, and Huitang, if it is not the Lingyuan Chan Master who has awakened with a dead heart, the rest of the mediocre people will be difficult to inherit my mantle.' Chan Master Li stayed at Tiantong Temple for a short time, then left again, returning to his old hermitage in West Hill. However, even more people came to visit. Zhu Hui'an once visited Chan Master Li, who received him with an extraordinary and unrestrained attitude, while Zhu Hui'an was neatly dressed and respectfully asked about the 'mother not respect' koan. Chan Master Li suddenly stood up.
叉手。晦庵退語人曰。碧落碑果無贗本也。楊慈湖亦問不欺之力。禮答曰。要明兔象全提句。看取升階正笏時。禮四歷住持。僅八九載。而退居之日。多其風調高古。見者神肅。然敘及法道體勢。則慷慨太息。或繼以涕。故嗣其志者。皆著大名于當時。淳祐十年冬月。忽晨起。謂眾曰。誰與我造個無縫塔。侍者曰。請師塔樣。禮微笑曰。盡力畫不出。即蛻去。年八十有四矣。阇維。頂骨牙齒不壞。舍利如燦珠。附天童應庵祖塔之左而閟焉。
贊曰。余核公道行。垂手三十餘齡。四遷五退。如白雲影內神仙。可仰而未可攀也。再味其說法。若志公之容謾。許僧繇描摹。當時君子以公之名齊于妙喜應庵。誠不謬矣。
天童如凈禪師
如凈禪師。字長翁。奇逸有遠大志。受可印于足庵。不屑肥遁。廣諸方便經。其笑詈者。皆脫略成器。故嘗開會浙江左右。六坐名坊。而凈慈天童最久焉。其升座曰。有問有答。矢尿狼藉。於是眉毛慶快。鼻孔軒昂。直得大地平沉。虛空迸裂。正當恁么時。且與宏智古佛相見。豎拂云。相見已了。合談何事。從前汗馬無人識。只要重論。蓋代功開爐打圓相。召眾曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有漢出來道。作么生。㘞火爐動也。又曰。螟蛉子殪而逢蜾。祝之
【現代漢語翻譯】 現代漢語譯本：
某人叉手（合掌）請教。晦庵（指晦庵禪師）退下後有人說：『碧落碑（指刻有重要文字的石碑）果然沒有贗本啊。』楊慈湖（指楊萬里，南宋詩人）也曾問過不欺騙的力量。禮（指四明禮禪師）回答說：『要明白兔象全提句（指抓住事物的本質），看取升階正笏時（指在合適的時機採取正確的行動）。』禮禪師先後在四座寺廟擔任住持，僅八九年，但退居之後，他的風度和品格依然高尚古樸，見到他的人都感到敬畏。然而，當談到佛法和修行時，他總是慷慨嘆息，有時甚至流淚。因此，繼承他志向的人，都在當時聲名顯赫。淳祐十年冬月，他忽然早起，對眾人說：『誰能為我造一個無縫塔（指沒有瑕疵的墳墓）？』侍者問：『請師父給出塔的樣式。』禮禪師微笑著說：『盡力也畫不出來。』說完就圓寂了，享年八十四歲。火化后，頂骨和牙齒沒有損壞，舍利像燦爛的珍珠。於是將他的舍利附葬在天童應庵祖塔的左側。
讚語說：我考察禮禪師的道行，垂手（指不費力）三十多年，四次陞遷五次退隱，就像白雲中的神仙，令人敬仰卻難以攀登。再品味他的說法，就像志公（指寶誌禪師）的容貌和言語，值得僧繇（指張僧繇，南朝畫家）描摹。當時的人們將禮禪師的名字與妙喜（指大慧宗杲禪師）和應庵（指應庵曇華禪師）相提並論，確實沒有錯。
天童如凈禪師
如凈禪師，字長翁，奇特灑脫，有遠大的志向。從足庵（指足庵智鑒禪師）處接受印可。不屑於隱居，廣泛運用各種方便法門。那些嘲笑他或辱罵他的人，最終都被他引導成才。因此，他曾在浙江左右開壇講法，先後住持過六座名寺，其中凈慈寺和天童寺的時間最長。他升座說法時說：『有問有答，就像矢尿一樣狼藉。』於是眉毛舒展，鼻孔高昂，直使得大地沉沒，虛空崩裂。正當這個時候，且與宏智古佛（指宏智正覺禪師）相見。』豎起拂塵說：『相見完畢了，應該談些什麼呢？從前汗馬功勞無人知曉，只要重新討論蓋世功勞。』開爐打圓相（指用火爐燒製圓形圖案），召集眾人說：『這是天童的火爐，靠近就會被燒死，退後就會被凍死。』忽然有人出來說：『怎麼辦？』㘞（象聲詞），火爐動了。』又說：『螟蛉（一種昆蟲）的幼蟲死了，卻遇到了蜾蠃（一種寄生蜂），蜾蠃會祝禱它。』
【English Translation】 English version:
A person with crossed hands (palms together) asked. After Huian (referring to Zen Master Huian) retired, someone said: 'The Bìluò Stele (referring to a stone tablet with important inscriptions) indeed has no forgeries.' Yang Cihu (referring to Yang Wanli, a poet of the Southern Song Dynasty) also asked about the power of non-deception. Li (referring to Zen Master Siming Li) replied: 'To understand the complete phrase of grasping the essence of things (referring to grasping the essence of things), observe the moment of ascending the steps with the ceremonial tablet held correctly (referring to taking the right action at the right time).' Zen Master Li served as abbot in four temples for only eight or nine years, but after retiring, his demeanor and character remained noble and ancient, and those who saw him felt reverence. However, when talking about the Dharma and practice, he always sighed with emotion, sometimes even shedding tears. Therefore, those who inherited his aspirations all became famous in their time. In the winter month of the tenth year of Chunyou, he suddenly got up early and said to the crowd: 'Who can build me a seamless pagoda (referring to a flawless tomb)?' The attendant asked: 'Please, Master, give the design of the pagoda.' Zen Master Li smiled and said: 'I can't draw it even if I try my best.' After saying that, he passed away peacefully, at the age of eighty-four. After cremation, his skull and teeth were not damaged, and the relics were like brilliant pearls. Therefore, his relics were buried next to the ancestral pagoda of Yingtian Tong'an on the left.
The eulogy says: I examined Zen Master Li's conduct, effortlessly (referring to without effort) for more than thirty years, four promotions and five retirements, like a celestial being in the white clouds, admirable but difficult to reach. Re-tasting his teachings, like the appearance and words of Zhigong (referring to Zen Master Baozhi), worthy of being depicted by Sengyou (referring to Zhang Sengyou, a painter of the Southern Dynasty). At that time, people compared Zen Master Li's name with Miaoxi (referring to Zen Master Dahui Zonggao) and Ying'an (referring to Zen Master Yingtian Tanhua), which was indeed not wrong.
Zen Master Rujing of Tiantong
Zen Master Rujing, styled Changweng, was extraordinary and had great aspirations. He received approval from Zuan (referring to Zen Master Zuan Zhijian). He did not disdain to live in seclusion, and widely used various expedient methods. Those who ridiculed or insulted him were eventually guided by him to become talented. Therefore, he once lectured on the Dharma around Zhejiang, and successively presided over six famous temples, among which Jingci Temple and Tiantong Temple were the longest. When he ascended the seat to preach, he said: 'Questions and answers, like urine and feces, are messy.' Then his eyebrows stretched, his nostrils raised, making the earth sink and the void collapse. At this very moment, let's meet the ancient Buddha Hongzhi (referring to Zen Master Hongzhi Zhengjue).' He raised the whisk and said: 'The meeting is over, what should we talk about? No one knew the merits of the past, just re-discuss the merits of the world.' Opening the furnace to make a round image (referring to firing a circular pattern with a furnace), he summoned the crowd and said: 'This is the furnace of Tiantong, approaching it will be burned to death, retreating will be frozen to death.' Suddenly someone came out and said: 'What to do?' 㘞 (onomatopoeia), the furnace moved.' He also said: 'The larva of the Sphex dies, but meets the Scolia, and the Scolia will pray for it.'
曰。類我類我。天童門下莫有類我者么。萬里不掛片云。天地一團猛火。又曰。陸修靜陶淵明文殊普賢。作圓相云。咦一款具呈。且道憑誰批判。若是孔夫子吾無隱乎。爾有覺禪者。親依年久。夜分請決于凈。凈曰。我睏倦旦去。明日為你說。覺念日月蹉跎。含涕而出。露立待旦。整威儀入室。凈憐之。乃上堂曰。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜓落了兩邊翼。堪笑烏梅咬鐵釘。覺傍失聲曰。早知燈是火。飯熟已多時。凈便喝。識者稱凈險要。頗類雲門。其縝密實如洞山。但未見稟承何人。或間請曰。師唱道多年。名滿叢林。高足已闡化。方得法源委。乞明指示。凈良久笑曰。涅槃堂里向汝道(有本云。涅槃堂里看)。又示眾曰。古人大雪滿長安。天童賣卻者心肝。無神通菩薩猛劈。一椎千手眼大悲。捏怪多端還會么。獅子教兒迷子訣。老婆心切不相瞞。凈年六十六。忽命侍者設香案。聲鼓集眾。拈香嗣足庵焉。其語曰。如凈行腳四十餘年。首到乳峰。失腳墮于陷阱。此香今不免拈出。鈍置我足庵大和尚。足庵名智鑒。鑒法嗣天童玨。玨嗣長蘆清了。了字真歇。乃丹霞子淳入室之子也。是凈為青原下十七世之正裔。初足庵鑒公為兒時。母與洗手痬。執鑒手曰。好似個甚麼。鑒曰。似佛手。親歿。即從長蘆真歇禪
【現代漢語翻譯】 說：『像我，像我。天童（指天童山景德寺）門下難道沒有像我這樣的人嗎？』萬里無雲，天地間一片猛烈的火焰。又說：『陸修靜（南朝道教思想家），陶淵明（東晉詩人），文殊（文殊菩薩，象徵智慧），普賢（普賢菩薩，象徵德行）。』作圓相（佛教術語，象徵圓滿的圖），說：『咦，一併都呈上來了。』且說憑誰來評判？如果是孔夫子，我沒有什麼可以隱瞞的。有一個叫覺禪的人，親近依止凈禪師多年，深夜向凈禪師請求決疑。凈禪師說：『我睏倦了，明天再去。明天為你解說。』覺禪心想日月流逝，含著眼淚出來，在露水中站立等待天亮，整理好威儀進入房間。凈禪師憐憫他，於是上堂說法：『一個烏梅（一種醃製的梅子）就像它的本來面目，蜘蛛結網捕捉蜻蜓。蜻蜓落了兩邊的翅膀，可笑烏梅咬著鐵釘。』覺禪在旁邊失聲說：『早知道燈是火，飯熟已經很久了。』凈禪師便呵斥他。識貨的人稱讚凈禪師的言語險峻精要，很像雲門（雲門文偃禪師），他的縝密實在像洞山（洞山良價禪師）。但沒有見到他稟承於何人。有人私下請教說：『禪師您唱道多年，名滿叢林，高足已經闡揚佛法，才得知您的法源來歷。懇請您明白指示。』凈禪師良久笑著說：『在涅槃堂里向你道（有的版本說：在涅槃堂里看）。』又向大眾開示說：『古人說大雪覆蓋長安，天童（指天童山景德寺）賣掉了這顆心肝。沒有神通的菩薩猛烈劈開，一椎之下有千手千眼的大悲。』捏怪多端還會嗎？獅子教兒子迷子的訣竅，老婆心切不隱瞞。凈禪師六十六歲時，忽然命令侍者設定香案，敲鼓召集大眾，拈香傳給足庵（指智鑒禪師），他的話是：『如凈我行腳四十年多年，首先到達乳峰，失腳掉入陷阱。這支香現在不得不拈出來，鈍置我的足庵大和尚。』足庵，名叫智鑒。智鑒的法嗣是天童玨（天童玨禪師）。天童玨的法嗣是長蘆清了（長蘆清了禪師）。清了，字真歇（真歇清了禪師），是丹霞子淳（丹霞子淳禪師）入室的弟子。這樣，凈禪師是青原下十七世的正統後裔。當初足庵鑒公還是孩童時，母親給他洗手上的痬，拿著智鑒的手說：『好像個什麼？』智鑒說：『像佛手。』母親去世后，就跟隨長蘆真歇禪師出家。 現代漢語譯本
【English Translation】 Said: 'Like me, like me. Are there none like me among the disciples of Tiantong (referring to Tiantong Mountain Jingde Temple)?' Ten thousand miles without a single cloud, the universe a raging fire. Also said: 'Lu Xiujing (Taoist thinker of the Southern Dynasties), Tao Yuanming (poet of the Eastern Jin Dynasty), Manjusri (Manjusri Bodhisattva, symbolizing wisdom), Samantabhadra (Samantabhadra Bodhisattva, symbolizing virtue).' Made a circular symbol (Buddhist term, symbolizing completeness), saying: 'Hey, all are presented together.' And who is to judge? If it were Confucius, I would have nothing to hide. There was a Chan practitioner named Juechan, who had been close to and relied on Chan Master Jing for many years, and asked Chan Master Jing for clarification late at night. Chan Master Jing said: 'I am tired, go tomorrow. I will explain it to you tomorrow.' Juechan thought that the days and months were passing, and came out with tears in his eyes, standing in the dew waiting for dawn, tidied up his appearance and entered the room. Chan Master Jing took pity on him, so he ascended the hall and said: 'A dried plum (a type of pickled plum) is like its original form, a spider weaves a web to catch dragonflies. The dragonfly loses its wings on both sides, laughable that the dried plum bites on iron nails.' Juechan exclaimed beside him: 'If I had known earlier that the lamp was fire, the rice would have been cooked long ago.' Chan Master Jing then scolded him. Those who knew the goods praised Chan Master Jing's words as dangerous and essential, very much like Yunmen (Chan Master Yunmen Wenyan), his meticulousness was really like Dongshan (Chan Master Dongshan Liangjie). But I have not seen who he inherited from. Someone privately asked: 'Chan Master, you have been chanting the Dao for many years, your name fills the jungle, and your high disciples have already promoted the Dharma, and only then did I learn the origin of your Dharma. Please clearly indicate.' Chan Master Jing smiled for a long time and said: 'I will tell you in the Nirvana Hall (some versions say: look in the Nirvana Hall).' He also instructed the public: 'The ancients said that heavy snow covered Chang'an, Tiantong (referring to Tiantong Mountain Jingde Temple) sold this heart and liver. The Bodhisattva without supernatural powers violently split open, with one blow there are thousands of hands and thousands of eyes of great compassion.' Can you still make strange tricks? The lion teaches his son the secret of confusing the son, the old woman is eager and does not hide it. When Chan Master Jing was sixty-six years old, he suddenly ordered the attendant to set up an incense table, beat the drum to gather the public, and passed the incense to Zuan (referring to Chan Master Zhijian), his words were: 'Like Jing, I have been traveling for more than forty years, and first arrived at Rufeng, and fell into a trap. This incense must now be taken out and dulled by my Great Monk Zuan.' Zuan, named Zhijian. Zhijian's Dharma heir is Tiantong Jue (Chan Master Tiantong Jue). Tiantong Jue's Dharma heir is Changlu Qingliao (Chan Master Changlu Qingliao). Qingliao, named Zhenxie (Chan Master Zhenxie Qingliao), is the disciple of Danxia Zichun (Chan Master Danxia Zichun). In this way, Chan Master Jing is the orthodox descendant of the seventeenth generation under Qingyuan. When Zuan, Master Jian, was still a child, his mother washed the wart on his hand, and holding Zhijian's hand said: 'What does it look like?' Zhijian said: 'Like a Buddha's hand.' After his mother passed away, he followed Chan Master Changlu Zhenxie to become a monk. English version
師得度。玨首座器其進止端莊。以方便示鑒。鑒即隱象山。屏絕諸緣。一钁為伍。廓達玄旨。復就玨。玨可其見處。鑒住后。以枯淡集方來。晚年徙居雪竇座下。明眼衲子皓首相依。如凈以柏子話請益鑒。鑒本色䇿之。凈乃領悟曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松羅亮格笑掀騰。鑒曰。老成持重為人天眼。聲光暴耀非我所望。凈既受記莂。乃重其師訓。半生開化。不邀虛名。又疾時輩冒稱越繼。故臨末際。方示法源。乃召眾曰。六十六年。罪犯彌天。打個𨁝跳。活陷黃泉。咦從來生。死不相干。奄然長往。
贊曰。丹霞大隆洞宗之後。而冒濫之弊。骎骎有矣。長翁舉措風規無。乃涂毒鼓不容側耳。抑識法者懼乎。但其入理深談。不滯玄微。真洞下獰龍。而云行雨施。詎可量哉。
上都華嚴全一溫禪師
禪師名至溫。字全一。邢州郝氏子。為天童如凈禪師。八世之裔也。性敏捷。不易出語。語則合度。六歲從萬松秀禪師。祝髮為大僧。是時萬松之庭。多俊傑。會偽金章宗明昌四年(即南宋光宗紹熙四年癸丑)。召秀說法于內廷。其王親貴戚羅拜求示。秀俱無言說。惟合爪當膺而已。溫大疑其所以。乃請問于秀公。秀公拂之。溫益疑。遂心計曰。至道雖玄。非言莫顯。師于佛法
【現代漢語翻譯】 現代漢語譯本： 鑒禪師從師處得法。玨首座器重他進退有度，端莊持重，以善巧方便開示禪機。鑒禪師於是隱居象山，斷絕一切塵緣，只與一把鋤頭為伴，深刻領悟玄妙的禪宗宗旨。之後又去拜見玨首座，玨首座認可了他的見解。鑒禪師住持一方后，以平淡質樸的禪風接引四方來者。晚年遷居雪竇寺座下，明眼的僧人白首相依。如凈禪師用柏樹子的話頭向鑒禪師請教，鑒禪師用本色的禪杖敲打他。如凈禪師於是領悟說：『西來祖師的禪意就在庭前的柏樹，鼻孔空空正對著眼睛。落地枯枝才剛跳動，松樹和羅樹明亮的格調笑著掀動。』鑒禪師說：『老成持重是為人天眼的榜樣，聲名顯赫不是我所期望的。』如凈禪師既然接受了印可，就尊重老師的教誨，半生都在開化他人，不追求虛名。又痛恨當時的人冒充禪宗的繼承者，所以在臨終之際，才展示法的根源。於是召集眾人說：『六十六年，罪惡彌天。打個觔斗，活活陷入黃泉。咦！從來生死互不相干。』說完安詳地去世了。
讚語說：丹霞大隆（Danxia Dalong）一脈的禪宗之後，冒濫的弊端，漸漸出現了。長翁（Changweng）的舉止風範沒有，乃至於涂毒的鼓聲不容許側耳傾聽。或許是認識法的人感到恐懼吧？但他的入理深談，不滯留在玄妙的理論上，真是洞下（Dongxia）的獰龍，他的雲行雨施，怎麼可以衡量呢？
上都華嚴全一溫禪師（Shangdu Huayan Quanyi Wen Chanshi）
禪師名至溫（Zhiwen），字全一（Quanyi），邢州郝氏之子。是天童如凈禪師（Tiantong Rujing Chanshi）八世的後裔。天性敏捷，不輕易說話，說話則合乎法度。六歲跟隨萬松秀禪師（Wansong Xiu Chanshi），剃度為大僧。當時萬松禪師的庭院裡，有很多傑出的人才。恰逢偽金章宗明昌四年（即南宋光宗紹熙四年癸丑），召見秀禪師到內廷說法，那些王親貴戚羅拜請求開示，秀禪師都無話可說，只是合掌當胸而已。溫禪師對此非常疑惑，於是向秀公請教。秀公拂袖而去。溫禪師更加疑惑，於是心裡想：至高的道理雖然玄妙，但沒有言語就無法顯現。老師對於佛法
【English Translation】 English version: Zen Master Jian attained enlightenment from his teacher. Chief Seat Jue valued his dignified demeanor and skillful means of instruction. Jian then secluded himself in Mount Xiang, severing all worldly ties, keeping only a hoe as his companion, deeply understanding the profound Zen principles. Later, he visited Chief Seat Jue again, who acknowledged his understanding. After Jian became abbot, he attracted followers from all directions with his simple and unadorned Zen style. In his later years, he moved to the seat of Xuetou Temple, where enlightened monks with white hair relied on him. Zen Master Ru Jing sought instruction from Jian using the topic of cypress seeds. Jian struck him with his unadorned staff. Ru Jing then realized, saying, 'The meaning of the Patriarch from the West is in the cypress tree in front of the courtyard, the empty nostrils face the eyes. The fallen dry branches just jumped, the bright style of pine and vine laughingly stirred.' Jian said, 'Being mature and prudent is the model for the eyes of humans and gods, fame and glory are not what I desire.' Since Ru Jing received the seal of approval, he respected his teacher's teachings, spending half his life enlightening others, not seeking empty fame. He also detested those who falsely claimed to be successors of Zen, so at the end of his life, he revealed the source of the Dharma. He then summoned the assembly and said, 'For sixty-six years, sins have filled the sky. Somersaulting, I fall alive into the Yellow Springs. Alas! From the beginning, life and death are unrelated.' After saying this, he passed away peacefully.
The eulogy says: After the Zen lineage of Danxia Dalong, the abuses of false claims gradually appeared. Changweng's demeanor and style were absent, to the point that the drums of poisoned teachings could not be tolerated. Perhaps those who understand the Dharma are afraid? But his profound discussions entering into the principles, not dwelling on abstruse theories, truly a fierce dragon of Dongxia, his clouds moving and rain spreading, how can it be measured?
Zen Master Quan Yi Wen of Shangdu Huayan Temple
The Zen Master's name was Zhiwen, his style name was Quanyi, a native of the Hao family of Xingzhou. He was an eighth-generation descendant of Zen Master Rujing of Tiantong Temple. He was naturally quick-witted, not easily speaking, but when he spoke, it was in accordance with the Dharma. At the age of six, he followed Zen Master Wansong Xiu, and was tonsured as a monk. At that time, there were many outstanding talents in the courtyard of Zen Master Wansong. It happened that in the fourth year of Mingchang of the pseudo-Jin Emperor Zhangzong (i.e., the fourth year of Shaoxi of Emperor Guangzong of the Southern Song Dynasty, Gui Chou), Zen Master Xiu was summoned to the inner court to preach the Dharma, and those royal relatives and nobles bowed and asked for instruction, but Zen Master Xiu had nothing to say, only putting his palms together in front of his chest. Zen Master Wen was very puzzled by this, so he asked Zen Master Xiu. Zen Master Xiu brushed him away. Zen Master Wen was even more puzzled, so he thought to himself: Although the supreme principle is profound, it cannot be revealed without words. The teacher's understanding of the Buddha Dharma
。得無吝乎。一日見僧問。秀曰。是處是慈氏無門無善財為甚道。琉璃殿上無知識。秀厲聲曰。折卻殿了。與你相見。溫不覺失笑。秀顧溫曰。笑甚麼。對曰。可惜打破瓦。秀曰。打破后如何。溫又無語。然溫博學強記。與雪庭𥙿公。往還辯論。裕每譽之。秀公遷大都。仰山之棲隱寺。丞相耶律楚材。常問道棲隱。因與溫甚善。會同學林泉倫上座。出住萬壽。溫以大事未了為愧。且憂憤成疾。久之乃得秀公之旨。於是機不可攖。秀公暮年常課華嚴。門下得法者。雖一百二十人。惟溫最愜公意。其金都應酬。悉以溫代之。秀公歿。會元主伐金。溫開法華嚴。林泉倫繼席報恩。其道價齊重於京都。元主研究三教典籍。以為宋徽宗不業三教正經。佞于方士丹升之說。以至亡國。詔有實學之士。較諸道藏偽撰。除道德南華外。盡行燒燬。命林泉倫于大都憫忠寺舉火。是日傾都傳聞。士庶畢集。倫乃以火炬打圓相云。諸仁者只如三洞靈文。還能證此火光三昧也。無如斯會得。家有北斗經枉。教人口不安。寧其或未然。從此灰飛煙滅。後任伊到處覓天尊。急著眼看。便燒之。眾口雜然。稱正時。至元庚申也(即南宗景定元年)。元主將西征有嫉我教者。遂奏議曰。釋氏雖托方外。然多忠烈之輩。今五臺等處。僧徒有能咒術武略及膂
力者。宜募為部伍。扈從西征。可為開國之一助也。溫聞大驚。乃顧楚材。而折其說。楚材亟白元主曰。釋氏之高行者。必守不殺戒。奉慈忍行。故有危身。不證鵝珠。守死不拔生草者。法王法令拳拳奉行。雖死不犯。用之從軍。豈其宜乎。若不循法律者。必無智行在。彼既違佛制。在此豈終王事哉。一舉兩失。實不可也。元主遂然之。太保劉秉忠以僧服而輔元主。元主甚敬之。忠曰。臣乃宇宙之廢品耳。何當聖眷。此有萬松秀禪師之高弟。名曰至溫。唱曹洞宗旨于上都華嚴寺。其學兼內外。道貫天人。陛下若詔而賓之。必充擴仁風。為蒼生之依賴也。於是溫入內廷。與元主朝。夕論道。元主嘗恨相見之晚。河北諸禪剎。自宋政和以來。加之遼金壬辰兵。穢祖庭。未得興復。元主敕立禪僧為主持。於是三河寺院。沛然興矣。燕趙秦晉之間。洞室宗風大鬯。皆溫之力也。溫居內庭。三載如一日。辭還。錫號佛國普安大禪師。至元丁卯五月(即南宋度宋三年)。示疾。沐浴更衣而逝。異香三日。茶毗。舍利無數。四眾分塔而祀之。
贊曰。朝生鳳雛。自與千歲玄鶴。同途而異轍。余觀溫公。驅烏于萬松之庭。其胸中固已吞云。夢八九耳。及演化大都。果遠出羣賢之上。然兵火之餘。能使王公貴人。信有此事。非冰霜
【現代漢語翻譯】 現代漢語譯本：有氣力的人，應該招募到軍隊中，扈從您西征，可以成為開國的一大助力啊。』完顏霆聽了非常吃驚，於是回頭責備耶律楚材，並且反駁他的說法。耶律楚材趕緊稟告元太祖說：『佛教中修行高尚的人，必定遵守不殺生的戒律，奉行慈悲忍讓的行為。所以有爲了保護自身，不證明鵝卵石是珍珠；寧願守死，也不拔掉生長的草的人。他們對於佛的法令，小心謹慎地奉行，即使是死也不會違背。讓他們從軍，難道合適嗎？如果不遵守法律的人，必定沒有智慧和德行。他們既然違背了佛的戒律，在這裡難道會始終為王室效力嗎？』這樣做一舉兩失，實在不可行啊。』元太祖於是採納了他的意見。 太保劉秉忠穿著僧人的服裝輔佐元太祖，元太祖非常尊敬他。劉秉忠說：『我只是宇宙中的一個廢棄物罷了，怎麼敢當聖上的恩寵呢？這裡有萬松行秀禪師的高徒，名叫至溫，在上都華嚴寺宣揚曹洞宗的宗旨，他的學問兼通內外，他的道行貫穿天人。陛下如果下詔召見並且以賓客之禮對待他，必定能夠擴充您的仁義之風，成為天下百姓的依靠啊。』 於是，至溫進入內廷，早晚與元太祖談論佛法。元太祖常常後悔與他相見太晚。河北各地的禪寺，自從宋朝政和年間以來，加上遼金的壬辰之亂，玷污了祖庭，未能得到興復。元太祖下令設立禪僧作為寺院的主持。於是，三河一帶的寺院，蓬勃地興盛起來。燕趙秦晉一帶，曹洞宗的風氣大大地興盛，這都是至溫的功勞啊。 至溫居住在內廷，三年如一日，辭別還鄉。元朝賜予他『佛國普安大禪師』的稱號。至元丁卯五月（即南宋度宗咸淳三年），他示現疾病，沐浴更衣後去世。異香持續了三天。火化后，得到無數的舍利子，四眾弟子分別建塔供奉。 讚語說：早晨出生的鳳凰幼雛，自然與千年的玄鶴，道路相同而軌跡不同。我看至溫禪師，在萬松行秀的庭院中驅趕烏鴉，他的胸中本來就已經吞吐雲夢八九了。等到他在大都弘揚佛法，果然遠遠超出眾賢之上。然而在兵火之後，能夠使王公貴人，相信有這樣的事情，如果不是冰霜
【English Translation】 English version: 'Those who are strong should be recruited into the army to escort you on the western expedition. They could be a great help in establishing the country.' Wanyan Ting was greatly alarmed and turned to blame Yelü Chucai, refuting his argument. Yelü Chucai quickly reported to Emperor Taizu of Yuan: 'Those with high conduct in Buddhism must observe the precept of not killing and practice compassion and forbearance. Therefore, there are those who risk their lives, refusing to certify pebbles as pearls; who would rather die than pull out a growing blade of grass. They carefully and diligently follow the Buddha's decrees, and would not violate them even in death. Is it appropriate to use them in the army? If they do not follow the law, they must lack wisdom and virtue. Since they violate the Buddha's precepts, would they ultimately serve the royal cause here?' This would be a double loss and is truly not feasible.' Emperor Taizu then accepted his advice. Grand Protector Liu Bingzhong served Emperor Taizu in monastic robes, and Emperor Taizu greatly respected him. Liu Bingzhong said, 'I am merely a discarded object in the universe. How can I deserve the Emperor's favor? There is a distinguished disciple of Chan Master Wansong Xingxiu, named Zhiwen, who proclaims the Cao-Dong lineage at Huayan Temple in Shangdu. His learning encompasses both internal and external knowledge, and his Dao penetrates heaven and humanity. If Your Majesty were to summon him and treat him as a guest, he would surely expand your benevolent influence and become a reliance for the people.' Therefore, Zhiwen entered the inner court and discussed the Dharma with Emperor Taizu morning and evening. Emperor Taizu often regretted meeting him so late. The Chan monasteries in Hebei, since the Zhenghe era of the Song Dynasty, coupled with the Ren-Chen war of the Liao and Jin dynasties, had defiled the ancestral grounds and had not been restored. Emperor Taizu ordered the establishment of Chan monks as abbots of the monasteries. Thus, the monasteries in the Sanhe area flourished vigorously. The Cao-Dong lineage greatly flourished in the areas of Yan, Zhao, Qin, and Jin, all thanks to Zhiwen's efforts. Zhiwen resided in the inner court for three years as if it were a single day, and then resigned to return home. The Yuan Dynasty bestowed upon him the title of 'Great Chan Master of Universal Peace of the Buddha Land'. In the fifth month of the Ding-Mao year of Zhiyuan (corresponding to the third year of Xianchun during Emperor Duzong of the Southern Song Dynasty), he manifested illness, bathed, changed his clothes, and passed away. A strange fragrance lasted for three days. After cremation, countless relics were obtained, and the fourfold assembly built pagodas to enshrine them separately. The eulogy says: A phoenix chick born in the morning naturally shares the same path but different tracks with a thousand-year-old black crane. I observe Chan Master Zhiwen, chasing crows in the courtyard of Wansong Xingxiu; his heart had already swallowed the clouds and dreams of eight or nine. When he propagated the Dharma in Dadu, he indeed far surpassed the assembly of sages. However, after the ravages of war, to be able to make princes and nobles believe that such a thing exists, if it were not for ice and frost
潔行。不足以感之。今人獨味萬松評唱之語。而不聞公有回天之力。何哉。余故表而出之。為洞宗之威鳳云。
南宋元明僧寶傳卷七 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷八
北平慶壽簡禪師
禪師名印簡。字海云。山西寧遠人也。得道于慶壽璋禪師。璋字仲和。乃天目齊之裔也。齋參五祖演和尚。得演記莂。遂隱天目。當其時。出五祖之門者。化遍南州。而三佛之裔稱盛。獨齊公居天目。甚枯淡。法席寥然。暮年始有懶牛和上座。紹齊之法。而和之。枯淡尤甚。僅得竹林寶。寶得竹林安。安傳容庵海。海之名頗著。乃有中和璋。璋之下有印簡出焉。簡出則齊之道大於北平矣。簡本出儒家。有生知之質。其父宋氏授以孝經。開宗明義章。簡掩卷進曰。開者何宗。明者何義。其父愕然。提其耳曰。孺子可教也。時方七歲。於是古今經緯之學。一目輒知要領。然疑喜怒哀樂未發以前之理。不遑寢食。乃盡捐宿學。走事中觀沼禪師。每發問端。沼每止之。沼老常命簡扶行。偶下階。簡掣沼公之手。沼咄曰。者野狐精。簡恍然而諾。沼乃遣簡行腳。簡既飫游。孤䇿過燕京。雨阻松鋪。中途夜宿巖下。因擊石火。劃然大悟。乃捫面曰。今日始知眉
【現代漢語翻譯】 現代漢語譯本：
潔身自好，不足以感化世人。現在的人只知道品味萬松評唱的語句，卻不知道印簡禪師有回天之力。所以我特意將他的事蹟表彰出來，稱他為洞宗的威鳳。
《南宋元明僧寶傳》卷七 《卍新續藏》第79冊 No. 1562 《南宋元明禪林僧寶傳》
《南宋元明禪林僧寶傳》卷八
北平慶壽簡禪師
禪師名印簡，字海云，山西寧遠人。他從慶壽璋（Qingshou Zhang）禪師處得道。璋禪師字仲和，是天目齊（Tianmu Qi）的後代。璋禪師參學於五祖演（Wuzu Yan）和尚，得到五祖演的印可。於是隱居在天目山。當時，從五祖演門下出來的人，教化遍及南方各地，而三佛（Sanfo）的後代聲名顯赫。只有齊公住在天目山，生活非常清苦平淡，門庭冷落。晚年才有了懶牛（Lanniu）和尚座主，繼承了齊公的法脈。而懶牛和尚的清苦平淡更加嚴重。僅僅傳給了竹林寶（Zhulin Bao），竹林寶傳給了竹林安（Zhulin An），竹林安傳給了容庵海（Rong'an Hai）。容庵海的名聲頗為顯赫，於是才有了中和璋。璋禪師門下有印簡禪師出現。印簡禪師一出，齊公的道法就在北平發揚光大了。印簡禪師原本出身于儒家，有天生的資質。他的父親宋氏教他《孝經》，講到『開宗明義』章時，印簡禪師合上書本問道：『開的是什麼宗？明的是什麼義？』他的父親驚訝地說：『這孩子可以教導！』當時他才七歲。於是古今經緯之學，他一眼就能知道要領。然而他疑惑于喜怒哀樂未發之前的道理，廢寢忘食。於是完全放棄了以前所學的知識，去侍奉中觀沼（Zhongguan Zhao）禪師。每次他提出問題，沼禪師總是阻止他。沼禪師年老時常常讓印簡禪師扶著行走。有一次下臺階，印簡禪師拉了沼禪師的手。沼禪師呵斥道：『你這個野狐精！』印簡禪師恍然大悟，應了一聲。沼禪師於是讓印簡禪師去行腳。印簡禪師已經遊歷了很多地方，獨自拿著竹杖經過燕京，被雨阻擋在松鋪。中途夜宿在巖石下，因為擊石取火，突然大悟。於是摸著自己的臉說：『今天才知道眉
【English Translation】 English version:
Purity of conduct is not enough to move people. Nowadays, people only savor the words of Wansong's commentaries, but they do not know that Zen Master Yin Jian had the power to turn the tide. Therefore, I specially commend his deeds and call him the majestic phoenix of the Caodong (Dongshan) school.
Volume 7 of the Biographies of Eminent Monks of the Chan Forest in the Southern Song and Yuan Dynasties Continued Collection from the Wan (卍) Tripitaka, Volume 79, No. 1562, Biographies of Eminent Monks of the Chan Forest in the Southern Song and Yuan Dynasties
Volume 8 of the Biographies of Eminent Monks of the Chan Forest in the Southern Song and Yuan Dynasties
Zen Master Jian of Qingshou Temple in Beiping
The Zen Master's name was Yin Jian, his courtesy name was Haiyun, and he was from Ningyuan, Shanxi. He attained enlightenment under Zen Master Zhang (Zhang) of Qingshou Temple. Zen Master Zhang's courtesy name was Zhonghe, and he was a descendant of Tianmu Qi (Tianmu Qi). Zen Master Zhang studied with Monk Yan (Yan) of Wuzu Temple and received Yan's endorsement. Thereupon, he lived in seclusion on Tianmu Mountain. At that time, those who came from the school of Wuzu Yan spread their teachings throughout the South, and the descendants of Sanfo (Sanfo) were renowned. Only Master Qi lived on Tianmu Mountain, living a very austere and simple life, and his Dharma seat was desolate. Only in his later years did the Venerable Lanniu (Lanniu) appear to inherit Qi's Dharma. However, Lanniu's austerity and simplicity were even more severe. He only passed it on to Zhulin Bao (Zhulin Bao), who passed it on to Zhulin An (Zhulin An), who passed it on to Rong'an Hai (Rong'an Hai). Rong'an Hai's name was quite well-known, and then there was Zhonghe Zhang. Under Zen Master Zhang, Zen Master Yin Jian appeared. With the emergence of Zen Master Jian, Master Qi's Dharma greatly flourished in Beiping. Zen Master Jian originally came from a Confucian family and had innate qualities. His father, surnamed Song, taught him the Classic of Filial Piety. When he reached the chapter on 'Establishing the Doctrine and Clarifying the Meaning,' Zen Master Jian closed the book and asked, 'What doctrine is being established? What meaning is being clarified?' His father was surprised and said, 'This child can be taught!' At that time, he was only seven years old. Thereupon, he immediately understood the essentials of ancient and modern learning. However, he was puzzled by the principle before the emotions of joy, anger, sorrow, and pleasure arose, and he neglected sleep and food. Therefore, he completely abandoned his previous learning and went to serve Zen Master Zhao (Zhao) of Zhongguan Temple. Whenever he raised a question, Zen Master Zhao would always stop him. When Zen Master Zhao was old, he often had Zen Master Jian support him while walking. Once, while descending the steps, Zen Master Jian pulled Zen Master Zhao's hand. Zen Master Zhao scolded, 'You fox spirit!' Zen Master Jian suddenly understood and responded with an 'Oh.' Zen Master Zhao then sent Zen Master Jian on a pilgrimage. Zen Master Jian had already traveled to many places and was passing through Yanjing alone with his staff when he was stopped by the rain at Songpu. He spent the night under a rock in the middle of the journey, and when he struck a stone to make a fire, he suddenly attained great enlightenment. Thereupon, he touched his face and said, 'Today I know that my eyebrows'
橫鼻直。天下老和尚信不寐語矣。遂達慶壽。通謁于中和璋公。公先夕夢。異僧䇿杖竟來。方丈據獅子座。晨起而心待之。簡果應期而至。璋大喜受展。問曰。你曾到此么。簡對曰。印簡不來而來。作么生相見。曰。切莫打野榸。簡曰。石火迸裂。眉橫鼻直。曰。吾此處別。簡曰。如何表信。曰。牙是一具骨。耳是兩片皮。簡曰。將謂別有。曰錯。簡喝曰。草賊大敗。璋笑而休。次日璋公以臨濟兩堂首座下喝機緣。令簡下語。對曰。打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下椎。曰。你只得其機。不得其用。簡掀倒禪床。璋曰。路途之樂。終未到家。簡與一掌。璋曰只得其用。不得其體。簡曰。青山聳寒色。月照一溪云。曰。只得其體。不得其智。簡曰。流水自西東。落花無向背。曰。要且沒交涉。簡震拍其兩掌。是時左右皆為變色。璋公乃曰。如是如是。遂命掌記室。而師資如水乳也。元世祖辛卯年。簡主慶壽。衲子不懼苦寒。趨歸法會。而禪床幾至折腳。其都中貴人多雜沓。門下簡一以璋公真率之風應之。無不悅服。蓋璋居慶壽。受公卿之刺。從未以名姓干復之。然以祖意徴扣。則忉怛往返。不留餘地也一。日簡于廊下逢數僧。乃問曰。那裡去。一僧對曰。賞花去。第二對曰。禮佛去。第三對曰。那裡去。
【現代漢語翻譯】 現代漢語譯本 橫鼻直（形容人的面相）。天下老和尚都相信不睡覺的說話了。於是印簡到達慶壽寺，通過拜訪見到了中和璋公（僧人的尊稱）。璋公在前一天晚上做了一個夢，夢見一位奇異的僧人拄著枴杖徑直走來，佔據了方丈的獅子座。早上醒來后，心中就在等待著他。印簡果然如期而至。璋公非常高興地接待了他，問道：『你曾經到過這裡嗎？』印簡回答說：『印簡不來而來，要怎麼相見呢？』璋公說：『千萬不要亂打野榸（比喻胡說八道）。』印簡說：『石火迸裂，眉橫鼻直。』璋公說：『我在這裡告別。』印簡說：『如何表示信任呢？』璋公說：『牙齒是一具骨頭，耳朵是兩片皮。』印簡說：『還以為有什麼特別的。』璋公喝道：『草寇大敗！』璋公笑著停止了問話。 第二天，璋公用臨濟宗兩堂首座的喝問機緣，讓印簡下語。印簡回答說：『打破秦時的鏡子，磨尖上古的錐子。龍飛到霄漢之外，何必再用錘子敲打。』璋公說：『你只得到了它的機巧，沒有得到它的作用。』印簡掀翻了禪床。璋公說：『路途的快樂，終究沒有到家。』印簡給了一掌。璋公說：『只得到了它的作用，沒有得到它的本體。』印簡說：『青山聳立著寒冷之色，月光照耀著一溪的云。』璋公說：『只得到了它的本體，沒有得到它的智慧。』印簡說：『流水自西向東流淌，落花沒有方向和背面。』璋公說：『要而言之，沒有交涉。』印簡震動拍打他的兩掌。這時左右的人都為之變色。璋公於是說：『如是如是（表示贊同）。』於是命令掌管文書的，而師徒關係如同水乳交融。元世祖辛卯年，印簡主持慶壽寺，僧人不懼怕寒冷，趕來參加法會，禪床幾乎要折斷了腳。那些都城中的貴人很多很雜，印簡一概用璋公真誠坦率的風度來應對他們，沒有不高興佩服的。璋公住在慶壽寺時，接受公卿的拜帖，從未用姓名去干預回覆他們。然而用祖師的意旨來徵詢扣問，則非常懇切地往返，不留餘地。 有一天，印簡在廊下遇到幾個僧人，於是問道：『你們去哪裡？』一個僧人回答說：『賞花去。』第二個回答說：『禮佛去。』第三個回答說：『去哪裡？』
【English Translation】 English version With a straight nose across the face (describing someone's appearance). All the old monks in the world believe in the words of one who doesn't sleep. Thus, Yin Jian arrived at Qingshou Temple and, through an audience, met Zhonghe Zhang Gong (a respectful title for a monk). Zhang Gong had a dream the previous night, dreaming of an extraordinary monk coming straight in with a staff, occupying the lion's seat in the abbot's chamber. Upon waking up in the morning, he was waiting for him in his heart. Yin Jian indeed arrived as expected. Zhang Gong was very pleased to receive him and asked, 'Have you ever been here before?' Yin Jian replied, 'Yin Jian comes without coming; how should we meet?' Zhang Gong said, 'By no means should you strike wildly (a metaphor for talking nonsense).' Yin Jian said, 'Sparks fly from flint, a straight nose across the face.' Zhang Gong said, 'I bid farewell here.' Yin Jian said, 'How do you show trust?' Zhang Gong said, 'Teeth are a set of bones, ears are two pieces of skin.' Yin Jian said, 'I thought there was something special.' Zhang Gong shouted, 'The bandit army is utterly defeated!' Zhang Gong smiled and stopped questioning. The next day, Zhang Gong used the opportunity of the Linji sect's two hall chief monks' shouts to have Yin Jian speak. Yin Jian replied, 'Break the Qin dynasty mirror, sharpen the ancient awl. The dragon flies beyond the heavens, why bother using a hammer to strike?' Zhang Gong said, 'You only got its skill, not its use.' Yin Jian overturned the Zen bed. Zhang Gong said, 'The joy of the journey, after all, has not reached home.' Yin Jian gave a palm strike. Zhang Gong said, 'You only got its use, not its essence.' Yin Jian said, 'Green mountains tower with cold colors, the moonlight shines on a stream of clouds.' Zhang Gong said, 'You only got its essence, not its wisdom.' Yin Jian said, 'The flowing water flows from west to east, the falling flowers have no direction or back.' Zhang Gong said, 'In short, there is no connection.' Yin Jian shook and clapped his palms. At this time, the people around him changed color. Zhang Gong then said, 'Thus it is, thus it is (expressing agreement).' So he ordered the one in charge of documents, and the relationship between teacher and disciple was like water and milk blending together. In the Xinmao year of Yuan Shizu, Yin Jian presided over Qingshou Temple, and the monks, not fearing the cold, rushed to attend the Dharma assembly, and the Zen bed almost broke its legs. Many of the nobles in the capital were mixed, and Yin Jian responded to them all with Zhang Gong's sincere and frank demeanor, and none were not pleased and admired. When Zhang Gong lived in Qingshou Temple, he accepted the visiting cards of dukes and ministers, and never interfered with replying to them with his name. However, when inquiring and questioning with the meaning of the ancestral master, he was very earnest in his back-and-forth, leaving no room for doubt. One day, Yin Jian met several monks in the corridor, so he asked, 'Where are you going?' One monk replied, 'Going to admire the flowers.' The second replied, 'Going to worship the Buddha.' The third replied, 'Where are you going?'
第四僧無語。簡俱以棒打之。復問第五僧。對曰。覓和尚去。簡曰。覓他作甚麼。曰。待他打。時還他一頓。簡曰。將甚麼來打。曰。不將棒來打。簡連打曰。者掠虛漢。眾皆走散。簡召曰。諸上座。眾同首。簡曰。是甚麼。乃趨寂。謚曰佛日圓明大師。
贊曰。簡公據無師之智。出家行腳。遍閱尊宿。而後扣中和室投機之語。盤旋密運。稱可觀矣。公不假能事而起天目。齊幾湮之宗。則老東山之面目儼然。豈非巨冶無分金之體。而千江有得月之機乎。
徑山高禪師
妙高禪師者。號云峰。閩之長溪人也。其母夢池上出大蓮花。有嬰兒。合爪坐華心。以手捧得之而娩。故小名夢池。幼明敏好學。諸老宿皆以奇童稱之。愛其吐詞。有關聖化。年未及冠。忽記宿因。乃棄業為大僧。一錫吳楚。首參癡絕沖。沖以道德文章。傾動一時。高微露風采。沖大喜曰。此子有衝霄之質。若堅其羽翮。飽足秋風。實吾宗之望也。因指見無準范。范公不近人情。及升堂入室。高對語雍容。范甚器愛。已而復見偃溪聞禪師。聞住育王。使高司藏鑰。一日聞公顧高曰。不道子無見處。老僧只道未在。高對曰。未在底正是妙。高受用處。聞曰。牛過窗欞頭角。四蹄都過了因。甚尾巴過不得。高連下語。聞但搖首曰。未在。高
【現代漢語翻譯】 第四個僧人無語。簡全都用棒子打他們。又問第五個僧人。僧人回答說：『找和尚去。』簡說：『找他做什麼？』僧人說：『等他打，到時候還他一頓。』簡說：『用什麼來打？』僧人說：『不用棒子來打。』簡連續打他，說：『這個掠虛漢（指虛張聲勢的人）。』眾僧都跑散了。簡呼喚說：『各位上座（指有資格坐在上席的僧人）。』眾僧一起回頭。簡說：『是什麼？』於是趨向寂滅。謚號為佛日圓明大師。
讚語說：簡公憑藉無師自通的智慧，出家修行，遍訪各位尊宿（指德高望重的僧人），然後領悟了中和室投機的言語，盤旋密運，值得稱讚啊。簡公不憑藉任何技能而開啟了天目（指一種神通），使幾乎湮沒的宗派得以復興，那麼老東山（指道信禪師）的面目就儼然存在。這難道不是因為巨大的熔爐不區分金子的本體，而千江都有得到月亮的機會嗎？
徑山高禪師
妙高禪師，法號云峰，是閩地長溪人。他的母親夢見池塘上出現一朵大蓮花，有一個嬰兒，合掌坐在蓮花中心，用手捧著蓮花而生下他，所以小名叫夢池。他從小聰明敏捷，好學不倦，各位老宿（指年長的僧人）都稱他為奇童。喜愛他說話，有關聖人的教化。年紀還未成年，忽然記起前世的因緣，於是放棄世俗的學業而出家為僧。他遊歷吳楚一帶，首先參拜癡絕沖禪師。沖禪師以道德文章，傾動一時。高稍微顯露出風采，沖禪師非常高興地說：『這個孩子有衝上雲霄的資質，如果堅定他的羽翼，飽足秋風，實在是吾宗的希望啊。』於是指引他去見無準范禪師。范公不近人情，等到高禪師升堂入室，高禪師對答從容，范禪師非常器重喜愛他。之後又去拜見偃溪聞禪師。聞禪師住在育王寺，讓高禪師掌管藏經的鑰匙。一天，聞禪師看著高禪師說：『不是說你沒有見地，老僧只是說還沒有到位。』高禪師回答說：『不到位的地方正是妙處，高禪師受用之處。』聞禪師說：『牛過窗欞，頭角四蹄都過去了，因為什麼尾巴過不去？』高禪師連續回答，聞禪師只是搖頭說：『未在（指未到位）。』高禪師
【English Translation】 The fourth monk was speechless. Jian hit them all with a stick. He then asked the fifth monk, who replied, 'Looking for the Abbot.' Jian said, 'What are you looking for him for?' The monk said, 'Waiting for him to hit me, and then I'll return the favor.' Jian said, 'What will you use to hit him?' The monk said, 'I won't use a stick to hit him.' Jian hit him repeatedly, saying, 'You boastful fellow (referring to someone who makes empty boasts).' The monks all scattered and ran away. Jian called out, 'Venerable monks.' The monks all turned their heads. Jian said, 'What is it?' Then he passed into silence. His posthumous title was Great Master Fouri Yuanming (Buddha Sun Perfect Brightness).
The eulogy says: Jian Gong relied on his self-taught wisdom, left home to practice, and visited all the venerable elders (referring to monks of high virtue and reputation). Then he understood the opportune words of the Zhonghe Chamber, revolving and secretly operating, worthy of praise. Jian Gong did not rely on any skills but opened the Tianmu (referring to a kind of supernatural power), enabling the almost extinct sect to be revived, so the face of Old Dongshan (referring to Zen Master Daoxin) is clearly present. Is this not because the huge furnace does not distinguish the essence of gold, and the thousand rivers have the opportunity to obtain the moon?
Zen Master Gao of Jingshan
Zen Master Miaogao, with the Dharma name Yunfeng, was a native of Changxi in Min. His mother dreamed of a large lotus flower emerging from a pond, with a baby, palms together, sitting in the heart of the flower, holding the lotus flower in his hands and giving birth to him, so his nickname was Mengchi (Dream Pond). From a young age, he was intelligent and eager to learn, and all the old monks (referring to elderly monks) called him a child prodigy. They loved his speech, which was related to the teachings of the saints. Before he reached adulthood, he suddenly remembered the causes and conditions of his previous life, so he abandoned secular studies and became a monk. He traveled around Wu and Chu, first visiting Zen Master Chijue Chong. Zen Master Chong moved the times with his morality and writing. Gao slightly revealed his talent, and Zen Master Chong was very happy and said, 'This child has the qualities to soar into the sky. If his wings are strengthened and he is full of autumn wind, he is truly the hope of our sect.' So he directed him to see Zen Master Wuzhun Fan. Master Fan was aloof and unsociable. When Zen Master Gao ascended the hall and entered the room, Zen Master Gao answered calmly, and Zen Master Fan valued and loved him very much. Later, he went to see Zen Master Yanxi Wen. Zen Master Wen lived in Yuwang Temple and made Zen Master Gao in charge of the keys to the Sutra Library. One day, Zen Master Wen looked at Zen Master Gao and said, 'It's not that you have no insight, the old monk is just saying it's not quite there yet.' Zen Master Gao replied, 'The place that is not quite there is precisely the wonderful place, the place where Zen Master Gao benefits.' Zen Master Wen said, 'The ox passes through the window lattice, the head, horns, and four hooves have all passed, why can't the tail pass?' Zen Master Gao answered continuously, but Zen Master Wen just shook his head and said, 'Not there yet.' Zen Master Gao
詞窮。愧汗橫流。仰面視聞。聞震聲曰。過也過也。高忽徹。乃踴躍作禮曰。鯨吞海水盡。露出珊瑚枝。聞公笑曰。子此回可以說禪也。於是從聞遷南屏。適宜興。
大蘆虛席。勤舊請命于聞。聞以高主之。及行。聞乃謂高曰。先師淅翁琰和尚嘗云。我自離佛照老人之門。一味因時度。日不敢過為。蓋恐辱吾老人也。嗟乎先師德業冠世。猶其競業若此。汝今此行當體先人苦口。使大慧門風不濫。則足矣。余何圖哉。高既居大蘆。四眾知名。遷居江陰之勸忠寺。又遷霅川之何山。景定間。有詔移高居蔣山。上堂曰。世界未形。乾坤泰定。生佛未具。覿體全真。無端鏡容大士。鷹巢躍出。𠢐破面門。早是遭人描摹。那更缺齒老。胡不依本分。遙望東震旦。有大乘根器。迢迢十萬里。來意在攙行。奪市直得鳳。堂鼓響阿閣。鐘鳴轉喉觸。諱插腳無門。合國難追重。遭訐露蔣山。迫不得已。跨他船舷。入它界分。新官不理舊事。畢竟如何戌摟。夜貯千峰。月塞草閑。鋪萬里秋。元兵渡江。或請避其鋒。高曰。盡大地是戈矛。汝擬向何處。去避山門否。泰在我一人。汝勿復言。兵至。有迫高索金者。以刃擬高。高延頸曰。要殺便殺。吾頭非汝礪刃處。即有金乃十方物也。終不敢奉君以求生。執刃者悚然。目之舍而去。丞相
【現代漢語翻譯】 現代漢語譯本：詞語匱乏，慚愧得汗流浹背。抬頭看著，聽到了聲音。聽到震耳欲聾的聲音說：『錯了錯了。』聲音突然變得高亢響亮。於是跳起來作揖說：『鯨魚吞盡海水，露出了珊瑚枝。』聞公笑著說：『你這次可以說禪了。』於是跟隨聞遷居南屏。適逢在宜興。
大蘆寺住持的位置空缺，以前的同僚們極力推薦聞去主持。聞讓高去主持。臨行時，聞對高說：『先師淅翁琰和尚曾經說過，我自從離開佛照老人門下，一直順應時勢，每天都不敢做得過分，是害怕玷污了我的老師。』唉，先師的德行和事業是世上最好的，尚且如此兢兢業業。你現在此行應當體會先人的苦心，使大慧宗的門風不至於氾濫，那就足夠了。我還有什麼別的期望呢？』高到大蘆寺后，四眾弟子都知道了他的名聲。後來遷居到江陰的勸忠寺，又遷居到霅川的何山。景定年間，有詔令讓高到蔣山居住。上堂說法時說：『世界還沒有形成的時候，乾坤是安定平靜的。眾生和佛還沒有出現的時候，全體都是真實的。無端地鏡容大士，像老鷹從鳥巢里跳出來一樣，一下子打破了面門。早就被人描摹了。那個缺了牙齒的老胡，不按照本分，遙望著東震旦（中國），那裡有大乘的根器。迢迢十萬里，來意在於攙和進來。奪取市場，直接得到了鳳，堂鼓響徹阿閣，鐘鳴轉喉觸，忌諱插腳無門。全國上下難以追趕，遭到揭發在蔣山，迫不得已，跨上別人的船舷，進入別人的地界。新官不理舊事，到底如何戌摟（防守）。夜晚儲存千峰，月亮堵塞草地，鋪開萬里秋色。』元兵渡江，有人請高避開他們的鋒芒。高說：『整個大地都是戈矛，你打算向哪裡去躲避？山門的安危在我一個人身上，你不要再說了。』士兵到了，有人逼迫高交出金錢，用刀對著高。高伸長脖子說：『要殺就殺，我的頭不是你用來磨刀的地方。即使有金錢，也是十方信徒的供養，我終究不會爲了求生而奉獻給你。』拿刀的人害怕了，看著他離開了。丞相
【English Translation】 English version: I am at a loss for words, ashamed and sweating profusely. I looked up and heard a sound. Hearing a deafening sound, it said, 'Wrong, wrong.' The sound suddenly became high-pitched and loud. Then, I jumped up, made a bow, and said, 'The whale has swallowed all the seawater, revealing the coral branches.' Venerable Wen smiled and said, 'This time, you can talk about Chan.' So, I followed Wen and moved to Nanping. It happened to be in Yixing.
The position of abbot of Da'lu Temple was vacant, and former colleagues strongly recommended Wen to preside over it. Wen asked Gao to preside over it. Before leaving, Wen said to Gao, 'The late master, Monk Yan of Zhe Weng, once said, 'Since I left the door of the old man of Fozhao, I have always adapted to the times, and I dare not overdo it every day, for fear of tarnishing my teacher.' Alas, the late master's virtue and career were the best in the world, yet he was so diligent. Now, on this trip, you should understand the good intentions of your predecessors, so that the style of the Da'hui sect will not be flooded, and that will be enough. What other expectations do I have?' After Gao arrived at Da'lu Temple, the fourfold assembly knew of his reputation. Later, he moved to Quanzhong Temple in Jiangyin, and then to Heshan in Zhachuan. During the Jingding period, an imperial edict ordered Gao to reside in Jiangshan. When he ascended the hall to preach, he said, 'When the world had not yet formed, Qiankun was stable and peaceful. When sentient beings and Buddhas had not yet appeared, the whole body was true. For no reason, the Mirror-faced Great Scholar, like an eagle jumping out of its nest, suddenly broke through the face. It has long been depicted by people. That toothless old Hu, not according to his duty, looks far away at Dong Zhendan (China), where there are the roots of Mahayana. Tens of thousands of miles away, the intention is to interfere. Seizing the market, he directly obtained the Phoenix, the hall drum resounded through the A'ge, the bell rang and touched the throat, tabooing that there was no way to insert his feet. It is difficult for the whole country to catch up, and he was exposed in Jiangshan, and he had no choice but to cross the舷 (xián) of someone else's boat and enter someone else's territory. The new official does not care about old affairs, how to defend after all. At night, store thousands of peaks, the moon blocks the grass, and spread out thousands of miles of autumn scenery.' When the Yuan soldiers crossed the river, someone asked Gao to avoid their edge. Gao said, 'The whole earth is full of spears, where do you plan to go to hide? The safety of the mountain gate is on me alone, don't say any more.' When the soldiers arrived, someone forced Gao to hand over money, pointing a knife at Gao. Gao stretched his neck and said, 'Kill me if you want to, my head is not a place for you to sharpen your knife. Even if there is money, it is the offering of the ten directions of believers, and I will never offer it to you in order to survive.' The person holding the knife was frightened, looked at him, and left. The Prime Minister
伯顏勾戟長鈹環錯而進。高趺坐繩床。不涉言色。顏公甚致敬焉。乃舍牛百頭糧五百石。后伯顏問道于靈云定禪師。乃言蔣山高公。有德圓通之雅量。惜當時軍務在握。未及盤桓。元世祖庚辰歲。高遷徑山。席未溫。寺罹於火。眾有咨嗟。下涕惜其舊。而難其新。高曰。興廢繇人。法無定相。於是整理火場。而安眾曰。五峰峭峙。到者須是其人。一鏡當空無物。不蒙其照祖師基業。依然猶在衲僧活計何。曾遷變著。手不得處。正要提撕。措足無門。時方可履踐。直待山云淡濘澗水。潺湲一曲。無私萬邦樂業正。恁么時功歸何所。車書自古同文軌。四海如今共一家。閱九年。徑山復舊。戊子有毀我宗于朝廷者。以為禪說不合聖經。高聞而奮起曰。此宗門大事也。吾雖老尚強。一行至京。得旨集諸宗徒廷辯。元世祖問。禪以何為宗。高對曰。凈智妙圓。體本空寂。非見聞覺知思量分別所能到。惟悟得證。宣問再三。高歷舉西東諸祖。至德山臨濟棒喝因緣大抵。禪是正法眼藏。涅槃妙心。趨最上乘。孰有過於禪。詞旨明徹。朝廷震動。乃宣高進便殿賜坐。又宣百法論師仙林者。與高持論。仙林曰。昔佛始從鹿野苑。終至䟦提河。於是二中間不曾說一字。五千余卷。且道自何而來。高答曰。一代時教。如標月指。了知所標。畢
【現代漢語翻譯】 現代漢語譯本 伯顏（Bayen，蒙古族將領名）的士兵們手持勾戟和長鈹，環繞著高僧進逼。高僧穩穩地坐在繩床上，面色平靜，一言不發。伯顏對他非常尊敬，於是留下了一百頭牛和五百石糧食。後來，伯顏向靈云定禪師請教佛法，靈云定禪師提到了蔣山高公（指高僧）具有圓融通達的美德和氣度。可惜當時伯顏軍務在身，未能前去拜訪。元世祖庚辰年，高僧遷往徑山（Jingshan，山名），座位還沒坐熱，寺廟就遭遇了火災。僧眾們嘆息不已，為舊寺的毀壞感到惋惜，也為重建的困難而擔憂。高僧說：『興盛和衰敗都取決於人，佛法沒有固定的形態。』於是他整理了火災現場，安慰大眾說：『五峰（Wufeng，山名）陡峭聳立，只有 উপযুক্ত的人才能到達。就像一面明鏡當空，沒有遮蔽之物，才能照亮一切。祖師的基業依然存在，僧人們的活計又有什麼改變呢？』無從下手的地方，正需要提起精神；沒有門徑的地方，才能真正地踐行。等到山間的雲霧消散，澗水潺潺流淌，奏響一曲無私的樂章，萬邦百姓安居樂業。那麼，這份功勞又該歸於何處呢？自古以來，車同軌，書同文，如今四海之內，我們都是一家人。』經過九年時間，逕山恢復了原貌。戊子年，有人在朝廷詆譭禪宗，認為禪宗的說法不符合儒家經典。高僧聽后，奮然而起說：『這是宗門的大事啊！我雖然年老，但還很強壯。』於是他前往京城，得到皇帝的旨意，召集各宗派的僧侶進行辯論。元世祖問：『禪宗以什麼為宗旨？』高僧回答說：『清凈智慧，玄妙圓融，其本體本性是空寂的，不是通過見聞覺知思量分別所能達到的，只有通過開悟才能證得。』皇帝再三詢問，高僧歷數了西天和東土的各位祖師，以及德山（Deshan，唐代禪師）和臨濟（Linji，唐代禪師）棒喝的因緣。大抵來說，禪是正法眼藏，涅槃妙心，是通往最上乘的途徑，還有什麼能超過禪呢？』他的言辭旨意明徹透徹，朝廷為之震動。於是皇帝宣佈高僧進入便殿賜座，又宣來百法論師仙林（Xianlin，人名）與高僧辯論。仙林說：『過去佛陀最初從鹿野苑（Luyeyuan，佛教聖地）開始，最終到達跋提河（Batihe，河流名），在這期間沒有說過一個字，那麼這五千余卷經書，又是從何而來的呢？』高僧回答說：『一代時教，就像指示月亮的手指，瞭解了手指所指示的月亮，就結束了。』
【English Translation】 English version Bayen's (Mongolian general's name) soldiers, armed with hooked halberds and long pikes, advanced in a circle around the venerable monk. The monk sat steadily on a rope bed, his expression calm and without uttering a word. Bayen held him in great respect, so he left behind one hundred head of cattle and five hundred shi (unit of dry measure) of grain. Later, Bayen asked Lingyun Ding Chanshi (Lingyun Ding Chan Master) about Buddhist teachings. Lingyun Ding Chanshi mentioned that Jiangshan Gao Gong (referring to the venerable monk) possessed the virtue and demeanor of perfect and unobstructed understanding. Unfortunately, Bayen was occupied with military affairs at the time and could not visit him. In the year Gengchen of the Yuan Dynasty, the venerable monk moved to Jingshan (mountain name). Before his seat had warmed, the temple was struck by fire. The monks sighed with sorrow, lamenting the destruction of the old temple and worrying about the difficulty of rebuilding. The venerable monk said, 'Prosperity and decline depend on people; the Dharma has no fixed form.' So he organized the clearing of the fire site and comforted the assembly, saying, 'The Five Peaks (mountain name) stand tall and steep; only those who are suitable can reach them. Like a bright mirror in the sky, without obstructions, it can illuminate everything. The foundation of the ancestral teachers remains; what changes are there in the livelihood of the monks?' Where there is no way to start, that is precisely where one needs to gather one's spirit; where there is no path, that is where one can truly practice. When the mountain clouds dissipate and the stream water flows murmuring, playing a selfless melody, the people of all nations will live and work in peace. Then, to whom should this merit be attributed? Since ancient times, carts have shared the same tracks, and writing has been standardized. Now, within the four seas, we are all one family.' After nine years, Jingshan was restored to its former state. In the year Wuzi, someone slandered the Chan school in the court, claiming that the teachings of Chan did not conform to Confucian classics. Upon hearing this, the venerable monk rose up in indignation and said, 'This is a major event for our school! Although I am old, I am still strong.' So he went to the capital and obtained the emperor's decree to gather monks of various schools for debate. The Yuan Emperor asked, 'What is the essence of Chan?' The venerable monk replied, 'Pure wisdom, wonderfully complete and all-encompassing, its essence is emptiness and stillness. It cannot be reached through seeing, hearing, perceiving, knowing, thinking, or discriminating. It can only be attained through enlightenment.' The emperor asked again and again, and the venerable monk recounted the stories of the ancestral teachers of the Western Heavens and the Eastern Lands, as well as the stories of Deshan (Chan master of the Tang Dynasty) and Linji's (Chan master of the Tang Dynasty) shouts and blows. In general, Chan is the treasury of the true Dharma eye, the wondrous mind of Nirvana, and the path to the highest vehicle. What could surpass Chan?' His words were clear and penetrating, and the court was shaken. So the emperor declared that the venerable monk should enter the inner palace and be granted a seat, and he also summoned the Master of the Hundred Dharmas, Xianlin (person's name), to debate with the venerable monk. Xianlin said, 'In the past, the Buddha began at Deer Park (Buddhist holy site) and ended at the Bati River (river name). During this time, he did not speak a single word. So where did these five thousand volumes of scriptures come from?' The venerable monk replied, 'The teachings of a generation are like a finger pointing at the moon. Once you understand the moon that the finger is pointing at, it is over.'
竟非月。仙林曰。如何是禪。高以手打圓相。仙林曰。何得動手動腳。高曰。上座講得千經萬論。且道者一圈。落在甚麼法門。仙林不能對。乃避座稱謝。高曰。似則也似。是則未是。世祖大悅。左右皆呼萬歲。於是天下禪風大振。徑山復火。高曰。老僧宿負此山耳。又力營建。不三載。以次落成。南北禪流大集。或請高說生平行實。高笑曰。衲被蒙頭萬事休。此時山僧都不會。竟入滅。時世祖十四年癸巳也。閱世七十五。坐五十九夏。塔于寺西。
贊曰。妙高禪師出居雙徑。席未暖而寺遭毀。能以堅忍力。而復新五峰樓閣。其事蹟灼類無準。年垂七十。尚抵京廷辯。又類凈因成之。逢善華嚴忠國師之驗大耳三藏。嗟乎豈非蛟龍斗則水勢洪。金石擊而火光烈。所謂小出大遇。千秋一合者耶。
靈云鐵牛定禪師
禪師吉安。王氏子也。名持定。久依雪巖。因陳頌。得號鐵牛。其頌曰。鐵牛無力懶耕田。帶索和犁就雪眠。大地白銀都蓋覆。德山無處下金鞭。欽公曰。好個鐵牛兒。故人以是稱之。定初得度于肯庵勤禪師處。常讀雜華經。以為積功累行修行曠劫始得成佛。復自忖曰。審如是眾生。無有成佛之期耶。乍聞教外別傳之旨。身心踴躍。疾走參雪巖欽公。乞居槽廠。喜作凈頭。欽憐之曰。禪者無太
【現代漢語翻譯】 現代漢語譯本 竟非月（人名）。仙林（人名）問：『如何是禪？』高（人名）用手畫了一個圓圈。仙林說：『為何要動手動腳？』高說：『上座（對僧人的尊稱）講了千經萬論，那麼請問，這一個圈，落在什麼法門之中？』仙林不能回答，於是離開座位表示感謝。高說：『像，是有點像，但要說是，還不是。』世祖（皇帝）非常高興，左右的人都高呼萬歲。於是天下禪風大盛。徑山（地名）寺又遭遇火災，高說：『老僧前世就揹負著這座山啊。』又盡力營建，不到三年，依次落成。南北禪宗的僧人大量聚集。有人請高講述生平事蹟，高笑著說：『用衲衣蒙著頭，萬事都休了。此時山僧什麼都不會。』最終入滅。那時是世祖十四年癸巳年。享年七十五歲，坐禪五十九個夏天。塔建在寺廟西邊。
讚語說：妙高禪師（人名）出任雙徑（地名）寺住持，席位還沒坐暖寺廟就遭遇毀壞。能夠以堅韌的力量，重新修建五峰樓閣。他的事蹟很像無準（人名）。年近七十，還前往京城辯論，又像凈因成之（人名）。遇到善華嚴忠國師（人名）驗證了大耳三藏（人名）。唉，這難道不是蛟龍相鬥則水勢浩大，金石撞擊則火光猛烈嗎？這就是所謂的小出大遇，千秋一合啊。
靈云鐵牛定禪師（人名）
禪師是吉安（地名）人，姓王。名叫持定。長期跟隨雪巖（人名）。因為陳述頌詞，得到『鐵牛』的稱號。他的頌詞是：『鐵牛無力懶得耕田，帶著繩索和犁在雪地裡睡覺。大地一片銀白覆蓋，德山（人名）也無處揮下金鞭。』欽公（人名）說：『好一頭鐵牛啊。』所以人們用這個稱呼他。定最初在肯庵勤禪師（人名）處出家。經常讀《雜華經》，認為積累功德修行曠劫才能成佛。又自己思忖道：『如果真是這樣，眾生就沒有成佛的希望了嗎？』忽然聽到教外別傳的宗旨，身心踴躍，快步去參拜雪巖欽公，請求在槽廠工作，喜歡做凈頭（負責清潔的人）。欽憐憫他說：『禪者不要太…』
【English Translation】 English version Jing Fei Yue (person's name). Xian Lin (person's name) asked: 'What is Chan?' Gao (person's name) drew a circle with his hand. Xian Lin said: 'Why move your hands and feet?' Gao said: 'The venerable monk has lectured on thousands of scriptures and treatises, so tell me, where does this circle fall within which Dharma gate?' Xian Lin could not answer, so he left his seat to express his gratitude. Gao said: 'It's similar, somewhat similar, but to say it is, it is not.' The Emperor Shizu (emperor's title) was very pleased, and the people around him shouted 'Long live!' Thus, the Chan style flourished throughout the land. Jing Shan (place name) Temple was again destroyed by fire. Gao said: 'This old monk has been burdened with this mountain since his previous life.' He then devoted himself to rebuilding it, and in less than three years, it was completed in succession. Chan monks from the north and south gathered in large numbers. Someone asked Gao to tell about his life's deeds. Gao smiled and said: 'Covering my head with a kasaya, all matters cease. At this time, this mountain monk knows nothing.' Finally, he entered Nirvana. That was the year Gui Si, the fourteenth year of Emperor Shizu. He lived to the age of seventy-five, and sat in meditation for fifty-nine summers. His pagoda was built west of the temple.
The eulogy says: Chan Master Miao Gao (person's name) took over as abbot of Shuang Jing (place name) Temple, and before his seat was even warm, the temple was destroyed. He was able to use his perseverance to rebuild the pavilions and towers of the Five Peaks. His deeds are very similar to Wu Zhun's (person's name). Nearing the age of seventy, he still went to the capital to debate, and was also like Jing Yin Cheng Zhi (person's name). He encountered the virtuous National Teacher Hua Yan Zhong (person's name) who verified Da Er San Zang (person's name). Alas, isn't it true that when dragons fight, the water勢 is vast, and when metal and stone collide, the fire is fierce? This is what is called a small departure and a great encounter, a union of a thousand autumns.
Chan Master Ling Yun Tie Niu Ding (person's name)
The Chan master was from Ji'an (place name), with the surname Wang. His name was Chi Ding. He followed Xue Yan (person's name) for a long time. Because of presenting a eulogy, he received the title 'Iron Ox'. His eulogy was: 'The iron ox is weak and lazy to plow the fields, taking the rope and plow to sleep in the snow. The earth is covered with white silver, and De Shan (person's name) has nowhere to wield the golden whip.' Qin Gong (person's name) said: 'What a fine iron ox!' So people called him that. Ding was first ordained at Chan Master Ken An Qin's (person's name) place. He often read the Avatamsaka Sutra, believing that accumulating merit and practicing for countless kalpas was necessary to become a Buddha. He then pondered to himself: 'If this is really the case, then sentient beings have no hope of becoming Buddhas?' Suddenly hearing the doctrine of a special transmission outside the teachings, his body and mind rejoiced, and he quickly went to pay homage to Xue Yan Qin Gong, requesting to work in the kitchen, and liking to be a 'clean head' (person in charge of cleaning). Qin pitied him and said: 'A Chan practitioner should not be too…'
勞乎。定對曰。欲求無上妙道。豈敢言勞。欽示以偈曰。昭昭靈靈是甚麼。眨得眼來已蹉過。廁邊籌子放光明。直下原來只是我。定不領旨。一日欽示眾曰。兄弟做工夫。若也七日夜。一念無間。目不交睫。無個入處。斫取老僧頭去。定益愧勵。曉夜參究。忽染疴。自取觸器。就坐屏處。單持正念。目睫不交者七日。至中夜。頓覺山河大地。覿露真常。良久如聞擊木聲。遍體汗流。其病亦瘳。舉似欽公。欽復憐之曰。百尺竿頭進步為奇。定更加精進。經六載。欽公垂問。亡僧死了燒了。向甚處去。無酬對者。欽代曰。山河及大地。全露法王身。定乃洞徹。言下厲聲曰。和尚舉揚般。若驚得法堂前石獅子。笑舞不休。欽曰。試哮吼看。定曰。劫外春回萬物枯。山河大地一塵無。法身超出山河舉。笑倒西天碧眼胡。欽敲香幾曰。山河大地一塵無。者個是甚麼。定作掀禪床勢。欽公笑曰。一彩兩賽。乃辭欽去。流覽名勝山水。有以巨剎相挽。定概不欲居。乃曰。人勞於前。我逸於後。其可乎。至衡州酃縣。過桃源山。眷其幽䆳。刀廬于桃源。桃源深處人跡罕。到煙霧晦冥。而山君水王出沒無時。定以迷悟因緣示之。授其五戒。於是神靈呵護。未久叢席大成。號曰靈云寺。定為人好培養衲子。四事周備。間與談論。靡所不至。
【現代漢語翻譯】 現代漢語譯本： 定問道：『是否很辛苦？』 欽禪師回答說：『想要尋求無上妙道，怎麼敢說辛苦呢？』 欽禪師用偈語開示說：『昭昭靈靈的是什麼？眨一下眼睛就已經錯過了。廁所邊的籌子放出光明，當下原來就是我。』 定沒有領會旨意。 一天，欽禪師開示眾人說：『兄弟們做功夫，如果能七天七夜，一念不間斷，眼睛都不眨一下，如果沒有個入處，就把老僧的頭砍去。』 定更加慚愧，努力修行，日夜參究。忽然得了疾病，自己取來觸器，就在坐禪的地方，一心持著正念，眼睛不眨地過了七天。到了半夜，忽然覺得山河大地，都顯露出真常。過了很久，好像聽到了敲擊木頭的聲音，全身汗流浹背，病也好了。把這件事告訴欽禪師。 欽禪師憐憫地說：『百尺竿頭更進一步才算稀奇。』 定更加精進，經過六年。 欽禪師問：『亡僧死了燒了，向什麼地方去？』 沒有人能回答。 欽禪師代答說：『山河及大地，全露法王身。』 定於是徹底領悟，大聲說：『和尚您這樣舉揚般若，驚得法堂前的石獅子，笑舞個不停。』 欽禪師說：『試著哮吼一聲看看。』 定說：『劫外春回萬物枯，山河大地一塵無。法身超出山河舉，笑倒西天碧眼胡。』 欽禪師敲著香幾說：『山河大地一塵無，這個是什麼？』 定作出掀翻禪床的姿勢。 欽禪師笑著說：『一彩兩賽。』 於是告別欽禪師離去，遊覽名勝山水。有大寺廟想要挽留他，定都不願意居住，說：『別人在前面辛勞，我在後面安逸，這可以嗎？』 到了衡州酃縣，經過桃源山，喜歡那裡的幽靜，就在桃源結廬而居。桃源深處人跡罕至，到了煙霧昏暗的地方，山神水王出沒無常。定用迷悟的因緣開示他們，授予他們五戒。於是神靈呵護，不久僧眾聚集，寺廟大成，號為靈云寺。 定為人喜歡培養僧人，在衣食住行各方面都照顧周到，時常與他們談論佛法，無所不至。
【English Translation】 English version: Ding asked: 'Is it very tiring?' Chan Master Qin replied: 'How dare I say it's tiring when seeking the supreme and wonderful Dao?' Chan Master Qin instructed with a verse: 'What is that which is clearly and spiritually aware? A blink of an eye and it's already missed. The counting sticks by the toilet emit light, directly it turns out to be just me.' Ding did not understand the meaning. One day, Chan Master Qin instructed the assembly: 'Brothers, if you do your practice for seven days and nights, with one thought uninterrupted, without even blinking your eyes, if there is no entry point, then chop off this old monk's head.' Ding felt even more ashamed and worked hard at his practice, investigating day and night. Suddenly he fell ill, took his own ritual implements, and in his meditation seat, single-mindedly held onto the right thought, without blinking his eyes for seven days. At midnight, he suddenly felt that the mountains, rivers, and earth all revealed true constancy. After a long time, he seemed to hear the sound of striking wood, and his whole body was covered in sweat, and his illness was also cured. He told Chan Master Qin about this. Chan Master Qin said with compassion: 'It is extraordinary to take another step from the top of a hundred-foot pole.' Ding became even more diligent, and after six years. Chan Master Qin asked: 'The deceased monk has died and been cremated, where has he gone?' No one could answer. Chan Master Qin answered on his behalf: 'The mountains, rivers, and earth, all reveal the Dharma King's body.' Ding then thoroughly understood, and loudly said: 'Venerable Monk, your praise of Prajna has startled the stone lions in front of the Dharma hall, causing them to laugh and dance without stopping.' Chan Master Qin said: 'Try to roar and see.' Ding said: 'Spring returns outside the kalpa and all things wither, the mountains, rivers, and earth are without a speck of dust. The Dharma body transcends the mountains and rivers, laughing and toppling the blue-eyed barbarian of the Western Heaven.' Chan Master Qin knocked on the incense table and said: 'The mountains, rivers, and earth are without a speck of dust, what is this?' Ding made a gesture of overturning the meditation bed. Chan Master Qin laughed and said: 'One color, two matches.' Then he bid farewell to Chan Master Qin and left, traveling to famous mountains and rivers. Some large temples wanted to keep him, but Ding was unwilling to stay, saying: 'Others labor in front, and I am at ease behind, is that acceptable?' When he arrived at Ling County in Hengzhou, he passed Taoyuan Mountain and liked its seclusion, so he built a hut in Taoyuan and lived there. Deep in Taoyuan, human traces were rare, and in places where the mist was dim, mountain spirits and water kings appeared and disappeared unpredictably. Ding instructed them with the causes and conditions of delusion and enlightenment, and gave them the five precepts. Then the spirits protected him, and soon the monastic community gathered, and the temple was completed, named Lingyun Temple. Ding liked to nurture monks, providing for all their needs in terms of clothing, food, shelter, and medicine, and often discussed the Dharma with them, in every possible way.
然自受用處數十載。一折腳木榻而已。遇人無貴賤。危坐燒香。清茶對話竟。日夕無倦色。常有士夫過訪。顰嘆不堪而去。伯顏公入山問道。聯床旬日。臨行定倚杖門。送曰。公今生失腳。墮于尊貴。一念不來。即來生也。再若失腳。山僧無奈公何矣。會公除政府欲疏。朝廷賜定衣號。定曉以偈曰。大地山河一鐵牛。多年忘把鼻繩收。堪嗟槐國人如市。旦暮笙歌鬧畫樓。顏公發柬以示僚屬。其掛冠歸田者數人。而在朝辦道者甚眾。大德壬寅冬。手書長語示眾。其略曰。塵世非久。日銷月磨。桃源一脈。三十年後。流出一枝。無孔笛虛空吹。起太平歌。癸卯春。泊然坐化。閱世六十有四。坐三十三夏。函全身於陶器。瘞于寺北沙潭。三年後啟視之。爪發俱長。顏色如生。
贊曰。余讀中峰廣錄。至題定公贊。有茶陵千仞靈云寺聲播元朝數百州之句。默想公之為人。必大有可觀。中峰故歸重之如此。及簡燈錄。見公投機頌。如多寶佛塔涌起虛空。人人得而瞻仰。益知公悟處的當與高峰齊名宜矣。
悅堂訚禪師
禪師祖訚者。南康人也。號悅堂。宋端平改元。生於周氏。連眉秀目。神氣奪人。年十二聞鐘聲。嗒然自失。即厭家居。乃辭親。求出世法。轍受業于嘉瑞沙門。日閱大乘經論。夜則禪坐。或枯立
【現代漢語翻譯】 現代漢語譯本：從定禪師自己受用的地方來看，幾十年間，不過是一張折了腿的木床而已。接待來人，無論地位高低，都是端正地坐著燒香，用清茶對話，整天都不顯出疲倦的神色。常有士大夫前來拜訪，但往往皺著眉頭，嘆息著離去。伯顏公（伯顏，元朝大臣）入山向定禪師問道，兩人同睡一張床住了十幾天。臨走時，定禪師拄著枴杖送到門口，說道：『您今生失腳，墮入了尊貴的地位。如果一念不生，那就是來生了。如果再失腳，山僧我也拿您沒辦法了。』後來，伯顏公被任命為政府要職，朝廷賜予定禪師衣號。定禪師用偈語曉諭他說：『大地山河就像一頭鐵牛，多年來忘記把鼻繩收住。可嘆那些身處繁華之地的人們，像集市上的人一樣熙熙攘攘，早晚都在笙歌中喧鬧。』伯顏公把這首偈語寫在信箋上給同僚們看，因此辭官歸田的人有好幾個，而在朝廷中修行佛道的人也很多。大德壬寅年冬天，定禪師親手寫了一段長長的話來告誡眾人，大意是說：『塵世的日子不長久，一天天、一月月地消磨。桃源一脈，三十年後，將流出一支，用沒有孔的笛子在虛空中吹奏，奏出太平的歌聲。』癸卯年春天，定禪師安詳地坐化了，享年六十四歲，坐禪三十三年。人們將他的全身放入陶器中，埋葬在寺廟北面的沙潭。三年後打開來看，他的指甲和頭髮都長長了，臉色還像活著的時候一樣。 讚語說：我讀中峰明本禪師的《廣錄》，讀到題寫定禪師的讚語時，有『茶陵千仞靈云寺聲播元朝數百州』的句子。默默地想著定禪師的為人，必定有很多值得稱道的地方，所以中峰明本禪師才如此看重他。等到翻閱《燈錄》，看到定禪師的投機頌，就像多寶佛塔從虛空中涌現出來，人人都能夠瞻仰。更加知道定禪師所悟到的境界，應當可以和高峰原妙禪師齊名了。 悅堂訚禪師： 訚禪師，祖籍南康，法號悅堂。宋朝端平改元那年，出生在周家。他眉毛相連，眼睛秀美，神采非常吸引人。十二歲時聽到鐘聲，忽然若有所失，從此厭惡居家生活，於是辭別父母，尋求出世之法。於是拜嘉瑞沙門為師，白天閱讀大乘經論，晚上就禪坐，有時整夜站立。
【English Translation】 English version: From the perspective of what Chan Master Ding used for his own needs, for several decades, it was just a wooden bed with a broken leg. When receiving people, regardless of their status, he would sit upright, burn incense, and converse over tea, never showing any signs of fatigue throughout the day. Often, scholar-officials would come to visit, but they would often leave with furrowed brows and sighs. Duke Boyan (Boyan, a Yuan Dynasty minister) entered the mountain to ask Chan Master Ding about the Way, and the two of them shared a bed for more than ten days. When he was about to leave, Chan Master Ding leaned on his staff and saw him off at the door, saying, 'You have stumbled in this life, falling into a position of honor and nobility. If a single thought does not arise, that is the next life. If you stumble again, this mountain monk will have no way to deal with you.' Later, Duke Boyan was appointed to an important government position, and the court bestowed Chan Master Ding with a monastic title. Chan Master Ding used a verse to instruct him, saying, 'The great earth and rivers are like an iron ox, for many years forgetting to hold the nose rope. It is lamentable that those in prosperous places are like people in a market, bustling and noisy with songs and music from morning till night.' Duke Boyan wrote this verse on a letter and showed it to his colleagues, and as a result, several people resigned and returned to their fields, and many people in the court practiced the Buddhist path. In the winter of the Renyin year of the Dade era, Chan Master Ding personally wrote a long passage to admonish the people, the general idea being: 'The days of the mortal world are not long, wearing away day by day and month by month. The Peach Blossom Spring lineage, after thirty years, will flow out a branch, playing a flute without holes in the empty sky, playing the song of peace.' In the spring of the Guimao year, Chan Master Ding peacefully passed away in meditation, at the age of sixty-four, having practiced Chan for thirty-three years. People placed his whole body in a pottery container and buried it in the sandy pool north of the temple. Three years later, when they opened it, his nails and hair had grown long, and his complexion was still like that of a living person. The eulogy says: When I read Chan Master Zhongfeng Mingben's 'Extensive Records,' and came to the eulogy written for Chan Master Ding, there was the sentence 'The sound of Chaling Qianren Lingyun Temple spread throughout hundreds of states in the Yuan Dynasty.' Silently thinking about Chan Master Ding's character, there must be many commendable aspects, which is why Chan Master Zhongfeng Mingben valued him so much. When I looked through the 'Lamp Records' and saw Chan Master Ding's verse of opportune response, it was like the Pagoda of Many Treasures emerging from the empty sky, which everyone could admire. I knew even more that the state of enlightenment that Chan Master Ding had attained should be able to be compared with Chan Master Gaofeng Yuanmiao. Chan Master Yuetang Yin: Chan Master Yin, whose ancestral home was Nankang, and whose Dharma name was Yuetang. In the year of the change of era of Duanping in the Song Dynasty, he was born into the Zhou family. He had connected eyebrows and beautiful eyes, and his spirit was very captivating. At the age of twelve, when he heard the sound of the bell, he suddenly seemed lost, and from then on, he disliked living at home, so he bid farewell to his parents and sought the Dharma of transcending the world. So he became a disciple of the Shramana of Jiarui, reading Mahayana scriptures and treatises during the day, and practicing Chan meditation at night, sometimes standing all night.
終宵。棲賢法師。誘訚入講筵。訚曰。講經能了生死否。曰。代揚佛化。廣利群生。況自了乎。訚曰。誰是群生者。法師駭嘆曰。沙彌再來人也。訚於是倍加精進。因閱華嚴入法界品。有所省發。乃受具足戒。東遊蔣山。見別山智語在智傳中。智嘗稱曰。訚江西氣品。它日有過人處。雖然也是六月梅花。且指見斷橋。斷橋歿。別參介石朋禪師。朋曰。道者何來。對曰。長橋分野岸。一棹舉湖心。曰。空山云面合何處覓形蹤。對曰。一聲金磬動。獨露萬機前。曰。先賢無字語。不妨速道看。訚擬對。朋便打。自此服勤于朋。見朋不敢仰視。一日朋忽召訚阇黎。訚趨諾。朋曰。趙州庭柏話。作么生會。擬進語。朋擊曰。何不道黃鶴樓前鸚鵡洲。訚深契妙旨。乃西還隱廬山。會東巖日住圓通。諸山以晚輩藐日話不行。訚故移杖就訪。值上堂。訚出大展。然後進問曰。如何是佛。日曰。仁者問佛那。曰。實是某甲疑處。日呵呵大笑。訚喝。日便打。日尋知。訚乃設特位尊之。訚謙就半座。凡遇大參入室。必展拜益重其禮。或竊笑其迂。日怒責曰。無我之風。杳不聞矣。非果地至人。難以至此。汝輩敢忽之耶。是以圓通法席之興。多訚力也。九江錢刺史以西林聘訚。說法廬山。宿衲多起。就爐韛。嘗勘僧曰。微塵諸佛在汝舌上。
【現代漢語翻譯】 終宵，棲賢法師引誘釋訚（Sh釋訚，人名）進入講經的場所。釋訚問道：『講經能夠了脫生死嗎？』法師回答說：『代為宣揚佛法，廣泛利益眾生，更何況是自己了脫生死呢？』釋訚問道：『誰是眾生呢？』法師驚訝讚歎道：『這位沙彌是再來人啊！』釋訚於是更加精進。因為閱讀《華嚴經·入法界品》有所領悟，於是受了具足戒。他向東遊歷蔣山，見到了別山智（Bieshan Zhi，人名），相關事蹟記載在《智傳》中。別山智曾經稱讚說：『釋訚具有江西人的氣節和品格，將來一定有過人之處，雖然也像是六月的梅花一樣不合時宜。』曾經指著斷橋說。斷橋去世后，釋訚參拜了介石朋禪師（Jieshi Peng，人名）。朋禪師問道：『道者從哪裡來？』釋訚回答說：『長橋橫跨分野的岸邊，一葉扁舟盪漾在湖心。』朋禪師說：『空曠的山中雲霧瀰漫，到哪裡去尋找形跡蹤影？』釋訚回答說：『一聲金磬敲響，萬機之前唯獨顯露。』朋禪師說：『先賢沒有文字的教誨，不妨快速地說出來看看。』釋訚想要回答，朋禪師就打了他。從此以後，釋訚服侍朋禪師，不敢仰視。一天，朋禪師忽然叫釋訚阇黎。釋訚快步答應。朋禪師說：『趙州和尚關於庭前柏樹的話，你作何理解？』釋訚想要開口說話，朋禪師打了他一下，說：『為什麼不說黃鶴樓前的鸚鵡洲呢？』釋訚深刻領悟了其中的妙旨，於是向西返回，隱居在廬山。適逢東巖日（Dongyan Ri，人名）禪師住在圓通寺，各山頭的僧人因為東巖日是晚輩，輕視他，不聽他的教誨。釋訚特意拄著枴杖前去拜訪。正趕上東巖日上堂說法。釋訚走上前去，行大禮，然後上前問道：『什麼是佛？』東巖日說：『仁者你是在問佛嗎？』釋訚說：『實在是我疑惑的地方。』東巖日呵呵大笑。釋訚大喝一聲。東巖日就打了他。東巖日隨即知道了釋訚的來歷，於是特別尊重他。釋訚謙讓地坐在半個座位上。凡是遇到重要的參禪入室，必定行大禮，更加註重禮節。有人私下裡嘲笑他迂腐。東巖日生氣地責備他們說：『無我的風範，已經很久沒有聽說了！不是證得果位的至人，難以達到這種境界。你們竟然敢輕視他嗎？』因此，圓通寺的興盛，多半是釋訚的功勞。九江的錢刺史用西林寺來聘請釋訚。釋訚在廬山說法，很多老僧都開始重新學習。曾經考察僧人說：『微塵般的諸佛就在你的舌頭上。』
【English Translation】 One night, Dharma Master Qixian induced Shi Yin (釋訚, a personal name) to enter the lecture hall. Shi Yin asked, 'Can lecturing on scriptures liberate one from birth and death?' The Dharma Master replied, 'It propagates the Buddha's teachings and benefits all sentient beings; how much more so oneself?' Shi Yin asked, 'Who are the sentient beings?' The Dharma Master exclaimed in surprise, 'This Shami is a reincarnation!' Thereupon, Shi Yin became even more diligent. After gaining some insight from reading the 'Entering the Dharma Realm' chapter of the Avatamsaka Sutra, he received the complete precepts. He traveled east to Jiangshan and met Bieshan Zhi (別山智, a personal name), whose deeds are recorded in 'The Biography of Zhi.' Bieshan Zhi once praised, 'Shi Yin possesses the spirit and character of the people of Jiangxi; in the future, he will surely have extraordinary qualities, although he is also like plum blossoms in June, out of season.' He once pointed to the Broken Bridge. After Broken Bridge passed away, Shi Yin visited Chan Master Jieshi Peng (介石朋, a personal name). Chan Master Peng asked, 'Where does the practitioner come from?' Shi Yin replied, 'A long bridge spans the shore of the divided fields, a single boat floats in the heart of the lake.' Chan Master Peng said, 'In the empty mountains, clouds merge; where can one find traces?' Shi Yin replied, 'With the sound of a golden chime, it is uniquely revealed before all functions.' Chan Master Peng said, 'The sages have wordless teachings; why not quickly speak them and let me see?' As Shi Yin was about to answer, Chan Master Peng struck him. From then on, Shi Yin served Chan Master Peng, not daring to look up at him. One day, Chan Master Peng suddenly called out, 'Dharma Master Yin!' Shi Yin quickly responded. Chan Master Peng said, 'What is your understanding of Zhao Zhou's words about the cypress tree in the courtyard?' As Shi Yin was about to speak, Chan Master Peng struck him, saying, 'Why not say Parrot Isle in front of Yellow Crane Tower?' Shi Yin deeply understood the profound meaning, and then returned west, living in seclusion on Mount Lu. It happened that Chan Master Dongyan Ri (東巖日, a personal name) was residing at Yuantong Temple. The monks of various mountains, because Dongyan Ri was a junior, looked down on him and did not listen to his teachings. Shi Yin deliberately went to visit him, leaning on his staff. He arrived just as Dongyan Ri was giving a Dharma talk. Shi Yin stepped forward, performed a great prostration, and then asked, 'What is Buddha?' Dongyan Ri said, 'Are you asking about the Buddha, benevolent one?' Shi Yin said, 'Indeed, it is where I am in doubt.' Dongyan Ri laughed heartily. Shi Yin shouted. Dongyan Ri then struck him. Dongyan Ri soon recognized Shi Yin's background and therefore respected him greatly. Shi Yin humbly sat on half a seat. Whenever there was an important Chan retreat, he would perform a great prostration and pay even greater attention to etiquette. Some secretly laughed at his pedantry. Dongyan Ri angrily rebuked them, saying, 'The spirit of no-self has not been heard of for a long time! It is difficult to reach this state unless one is a perfected person who has attained the fruit. How dare you despise him?' Therefore, the flourishing of the Yuantong Temple was mostly due to Shi Yin's efforts. Qian, the Prefect of Jiujiang, invited Shi Yin to Xilin Temple. Shi Yin preached the Dharma on Mount Lu, and many old monks began to study anew. He once examined a monk, saying, 'The Buddhas as numerous as dust particles are on your tongue.'
三藏聖教在汝腳底。何不瞥地去。僧罔措。訚便喝。又勘一僧曰。釋迦彌勒是它奴。它是阿誰。擬對便打。又問。新到何處來。對曰。閩中。曰。彼中佛法如何住持。對曰。饑餐困眠。曰錯。僧曰。未審此間如何住持。訚拂袖歸寢室。至於移開先。遷東林。眾滿五百人。宗廓人室。訚曰。溪聲儘是廣長舌。且道說的是何法。廓大悟。訚乃以布衲授之。有僧進曰。明眼英靈滿師座下。未見肯可。今以大法頓授初參。可乎否耶。訚展掌曰。會么。僧默然。訚曰。將謂山僧多少奇特。元貞初。賜通慧禪師號。並紫法衣。大德間。補靈隱。年七十五。說偈而歿。其偈曰。緣會而來。緣散而去。撞倒須彌。虛空獨露。宗廓繼席東林。聞訃亦說偈歿。廓號無外。首住云居。以自強著節志士仰之。
贊曰。余簡介石朋公之語。不多得矣。獨見其因。行掉臂間。遂使悅堂廉纖脫盡。信哉魚腸匕首。立可斃人。宗廓之嗣悅堂也。顛末一致。可謂肖子區區。蜾負。而祝似我者。何足道哉。
匡廬一山萬禪師
禪師了萬者。號一山。臨川人也。其先金氏。為江右顯族。萬生貌瘠。而秀氣格精厲。八歲指揮群小。肅若朝堂。又八歲好學。以淹博著聲。每嘆孟軻氏未達性理。同輩驚其狂。萬曰。聖賢亦猶人也。何無是非眼目乎
【現代漢語翻譯】 現代漢語譯本：三藏聖教就在你的腳下，為何不立刻領悟？僧人不知所措。訚禪師便喝斥。又考問另一僧人說：『釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）是它的奴僕，那『它』是誰？』僧人剛要回答，便被打。又問：『你從哪裡來？』答：『閩中。』問：『那裡的佛法如何住持？』答：『飢餓時吃飯，睏倦時睡覺。』訚禪師說：『錯了。』僧人問：『不知這裡如何住持？』訚禪師拂袖回到寢室。後來移居開先寺，又遷到東林寺，門下有五百多人，宗廓禪師入室。訚禪師說：『溪流的聲音全是廣長舌（佛的說法），那麼說的是什麼法？』宗廓禪師大悟。訚禪師於是將布衲（僧衣）授予他。有僧人進言：『明眼的英靈之士坐滿您的座下，未見您認可，如今卻將大法立刻授予初次參學的，可以嗎？』訚禪師張開手掌說：『會嗎？』僧人沉默不語。訚禪師說：『還以為我有多麼奇特。』元貞初年，朝廷賜予『通慧禪師』的稱號，以及紫色法衣。大德年間，補任靈隱寺住持。七十五歲時，說偈而逝。偈語說：『因緣聚合而來，因緣離散而去，撞倒須彌山（Sumeru，佛教宇宙中心），虛空獨自顯露。』宗廓禪師繼承東林寺住持之位，聽到訚禪師去世的訊息，也說偈而逝。宗廓禪師，號無外，最初住在云居山，以自強不息的精神受到有節操的志士仰慕。 讚語說：我只簡單介紹石朋公的話，不能多說。只看到他因為行走掉臂之間，就使悅堂禪師的廉價習氣完全脫落。真是魚腸匕首（比喻鋒利），立刻可以斃命。宗廓禪師繼承悅堂禪師的衣缽，始終如一，可說是肖子。區區蜾蠃（一種昆蟲）揹負螟蛉（螟蛉的幼蟲），卻希望螟蛉像自己，這有什麼值得說的呢？ 匡廬山（Mount Lu）一山有萬名禪師 禪師了萬，號一山，臨川人。他的祖先是金氏，是江右的顯赫家族。了萬生來瘦弱，但秀氣逼人，氣度精明幹練。八歲時指揮一群小孩，嚴肅得像朝堂。又過了八年，喜歡學習，以知識淵博而聞名。常常嘆息孟軻（Mencius）沒有通達性理。同輩人驚訝他的狂妄。了萬說：『聖賢也和人一樣，難道沒有辨別是非的眼光嗎？』
【English Translation】 English version: The sacred teachings of the Tripiṭaka (Three Baskets, the Buddhist canon) are right under your feet. Why not realize them instantly? The monk was at a loss. Zen Master Yin then shouted. He further examined another monk, saying, 'Śākyamuni (founder of Buddhism) and Maitreya (the future Buddha) are its servants. Who is 'it'?' As the monk was about to answer, he was struck. He then asked, 'Where did you come from?' The monk replied, 'From Minzhong.' He asked, 'How is the Buddhadharma maintained there?' The monk replied, 'Eating when hungry, sleeping when tired.' Zen Master Yin said, 'Wrong.' The monk asked, 'I don't know how it is maintained here?' Zen Master Yin flicked his sleeve and returned to his room. Later, he moved to Kaixian Temple, and then to Donglin Temple, where he had over five hundred disciples. Zen Master Zongkuo entered his room. Zen Master Yin said, 'The sound of the stream is entirely the broad and long tongue (the Buddha's teaching). Then, what Dharma is it speaking?' Zen Master Zongkuo had a great awakening. Zen Master Yin then bestowed the patched robe (a monk's robe) upon him. A monk stepped forward and said, 'Enlightened and brilliant individuals fill your seat, yet you have not acknowledged them. Now, you are immediately bestowing the great Dharma upon a newcomer. Is this appropriate?' Zen Master Yin opened his palm and said, 'Do you understand?' The monk remained silent. Zen Master Yin said, 'I thought I was so extraordinary.' In the early years of Yuanzhen, the court bestowed the title 'Zen Master Tonghui' and a purple Dharma robe. During the Dade era, he was appointed abbot of Lingyin Temple. At the age of seventy-five, he passed away after reciting a verse. The verse said, 'Coming together due to conditions, scattering due to conditions, knocking down Mount Sumeru (the center of the Buddhist universe), the empty space alone is revealed.' Zen Master Zongkuo succeeded as abbot of Donglin Temple. Upon hearing the news of Zen Master Yin's death, he also passed away after reciting a verse. Zen Master Zongkuo, with the title Wuwai, first resided at Yunju Mountain, and was admired by men of integrity for his self-improvement. The eulogy says: I will only briefly introduce the words of Shi Penggong, and cannot say much more. I only see that because of his walking with swinging arms, he caused Zen Master Yuetang's cheap habits to be completely shed. Truly, the Yu Chang dagger (a metaphor for sharpness) can kill instantly. Zen Master Zongkuo inherited Zen Master Yuetang's mantle, consistent from beginning to end, and can be said to be a filial son. The mere wasp carrying the larva of the螟蛉 (a kind of insect), yet hoping that the 螟蛉 will be like itself, what is there to say about this? Mount Lu, one mountain with ten thousand Zen masters Zen Master Liaowan, with the title Yishan, was a native of Linchuan. His ancestors were the Jin family, a prominent family in Jiangxi. Liaowan was born thin, but with a refined and spirited demeanor. At the age of eight, he commanded a group of children, as solemn as a court. Eight years later, he loved learning and was known for his extensive knowledge. He often lamented that Mencius (Meng Ke) had not understood the principles of human nature. His peers were surprised by his arrogance. Liaowan said, 'Sages are also like people, do they not have eyes to distinguish right from wrong?'
。乃毅然求佛為師竟。于金溪常樂院棄發。是夕芝產戶樞。院主卜之。得干之九五。占者曰。剛健中正聖徴也。當爲法王。萬遂遊方。遍見名宿。得旨于東叟穎。住后嘗謂及門者曰。我當時初參偃。溪聞尊宿。聞以為我齒牙超邁。每同商略古今間。謂我曰。子姿質铦利。山僧實不及子。但有一著。若識得。山僧在子腳底。我雖不測棄去。未嘗不珍味其語。又見靈隱荊叟玨禪師。亦蒙隆遇。玨曰。近日法社淒涼。鮮閤中道。太過者生易。不及者生疲。疲病庶幾可振。易病難醫。何也。佛祖境界非世聰之可測度。彼時雖銘。其說不能當下慶快。如是展轉。所歷非一。大抵遮前護后。遂乃撥妄求真。及到南屏。惟吾師東叟穎和尚。能捋下鐵面。當衆以如意指我曰。萬書記文彩燦爛。應酬時機。則不無管取涅槃堂里一字也用。不著彼時。我心識俱喪。乃強曰。何也。吾師曰。別人根鈍。不得利子。則根利不能鈍。我對曰。豈無方便。師曰。又恁么去也。自此啟口說不出。舉筆寫不出。一日偶經神祠。見紙錢灰旋風飛起。盡亡所執。吾師遂以妙峰師翁禪板如意。交付於我。我今日舉著大似。一回吃水。一回咽矣。妙峰名之善妙喜之嗣也。萬為人鯁直。少含蓄好。樊勵後學。見有小善可錄。必展轉發明。人亦不敢偽。或有過。則曰
【現代漢語翻譯】 於是毅然決然地請求佛陀作為自己的老師，最終在金溪常樂院剃度出家。當天晚上，他母親生產時，門樞上長出了靈芝。常樂院的住持為此占卜，得到《乾》卦的九五爻，占卜的人說：『剛強、剛健、中正，這是聖人的徵兆啊，將來必定成為法王。』萬遂開始遊歷四方，遍訪名師大德，最終在東叟穎（Dongsou Ying，禪師名）處領悟了禪宗的宗旨。他後來曾對弟子們說：『我當初參訪偃溪（Yanxi，地名）的尊宿時，他認為我才思敏捷，每次都和我一起探討古今之事，並對我說：『你的資質非常聰穎，我實在不如你。但是有一點，如果你能認識到，我就在你腳下。』我雖然不理解他的意思而離開了，但始終珍視他的話。』他又拜見了靈隱荊叟玨（Jingsou Jue，禪師名）禪師，也受到了隆重的待遇。荊叟玨說：『近日禪宗的法社非常淒涼，很少有人能契合中道。太過分的容易產生弊病，不及的容易產生疲憊。疲憊的病或許還可以挽救，太過分的病就難以醫治了。』為什麼呢？佛祖的境界不是世俗的聰明才智可以測度的。』當時我雖然記住了這些話，但不能立刻感到慶幸和快樂。像這樣輾轉各地，經歷了很多地方，大致都是遮掩前面，保護後面，最終撥開虛妄，尋求真理。等到來到南屏（Nanping，地名），只有我的老師東叟穎和尚，能夠放下情面，當著眾人的面用如意指向我說：『萬書記（Wan Shuji，萬遂的俗家稱呼）文采燦爛，應酬時機，則不無管取涅槃堂里一字也用。』當時，我的心識都喪失了，於是勉強問道：『為什麼呢？』我的老師說：『別人根器遲鈍，得不到利益，那麼根器聰穎的人就不能遲鈍。』我回答說：『難道沒有方便之法嗎？』老師說：『又這樣去了。』從此以後，我張口說不出話，舉筆寫不出字。有一天，我偶然經過一座神祠，看見紙錢灰被旋風捲起，所有的執著都消失了。我的老師於是把妙峰師翁（Miaofeng，禪師名）的禪板如意交給了我。我今天舉起它，就像一次喝水，一次吞嚥一樣。』妙峰（Miaofeng）的名字是善妙喜（Shan Miaoxi）的繼承人。萬遂為人耿直，很少含蓄，喜歡勉勵後學，見到有小的善行可以記錄，必定輾轉闡明，人們也不敢作假。如果有人犯了過錯，他就說：
【English Translation】 Then, he resolutely sought the Buddha as his teacher and eventually shaved his head at Changle Monastery in Jinxi (Jinxi, place name). That evening, when his mother gave birth, Ganoderma (Zhizhi) grew on the door pivot. The abbot of the monastery divined it and obtained the 'Nine-Five' line of the Qian hexagram. The diviner said, 'Strong, vigorous, and upright, this is a sign of a sage. He will surely become a Dharma King.' Wan Sui (Wan Sui, personal name) began to travel around, visiting famous masters everywhere, and finally understood the essence of Zen from Dongsou Ying (Dongsou Ying, a Zen master). He later said to his disciples, 'When I first visited the venerable monk of Yanxi (Yanxi, place name), he thought I was quick-witted and discussed ancient and modern matters with me every time, and said to me, 'Your aptitude is very intelligent, and I am really not as good as you. But there is one thing, if you can recognize it, I will be at your feet.' Although I left without understanding his meaning, I always cherished his words.' He also met Zen Master Jingsou Jue (Jingsou Jue, a Zen master) of Lingyin, and received grand treatment. Jingsou Jue said, 'Recently, the Dharma community of Zen is very desolate, and few people can accord with the Middle Way. Those who go too far easily produce ills, and those who do not reach easily produce fatigue. The disease of fatigue may be saved, but the disease of going too far is difficult to cure.' Why? The realm of the Buddhas and Patriarchs cannot be measured by worldly intelligence.' At that time, although I remembered these words, I could not feel happy and joyful immediately. Like this, I traveled around and experienced many places, generally concealing the front and protecting the back, and finally breaking through falsehood and seeking truth. When I arrived at Nanping (Nanping, place name), only my teacher, the Venerable Dongsou Ying, was able to put down his emotions and point at me with his Ruyi (Ruyi, a ceremonial scepter) in front of everyone, saying, 'Secretary Wan (Wan Shuji, Wan Sui's secular title) has brilliant literary talent and can handle opportunities, so it is not useless to use even one word in the Nirvana Hall.' At that time, my mind and consciousness were lost, so I reluctantly asked, 'Why?' My teacher said, 'Others have dull roots and cannot obtain benefits, so those with intelligent roots cannot be dull.' I replied, 'Is there no expedient method?' The teacher said, 'Going like this again.' From then on, I could not open my mouth to speak, and I could not pick up a pen to write. One day, I happened to pass by a shrine and saw paper money ashes being blown up by a whirlwind, and all attachments disappeared. My teacher then handed me the Zen board Ruyi of Master Miaofeng (Miaofeng, a Zen master). Today, when I hold it up, it is like drinking water once and swallowing once.' Miaofeng's name is the successor of Shan Miaoxi (Shan Miaoxi). Wan Sui was upright and rarely reserved, and liked to encourage later learners. When he saw a small good deed that could be recorded, he would definitely explain it in detail, and people would not dare to be false. If someone made a mistake, he would say,
。人非聖賢。孰能免焉。改之為貴人。亦不敢飾。至若事關法化。知見差訛。則切直千餘言猶不已。當時以此憚而懷之。初住天臺之寒巖寺。三年移仙居之紫籜山。大闡法化。有僧問曰。紫籜山庭如錦繡。是誰按拍畫圖中。萬曰。深沙休努眼。僧顧左右曰。道甚麼。曰。碧水浪吞鉤。僧曰。將謂歌謠風日暖。元來鼓角陣雲深。曰。八千子弟歸何處。消瘦秋空一笛霜。僧曰。恁么則山河無意屬英雄也。曰。摘楊花。僧次日復進曰。昨日公案未圓。乞師再垂方便。萬曰。分付直歲不得。普請曰。古老頭巾真難共語。萬擲下拄杖。僧出大叫曰。紫籜老漢今日方始瞥地。萬便休。十載遷疏山。疏山舊例。住持須通刺當道。萬輒不可曰。孔席不暖。墨突不黔。誠各行其志也。況我圓頂之夫。何天不可翱翔。乃為三間古院。委曲權門。是則法化未弘。僧風先掃地矣。當道議不合。萬留偈法堂。飄然而去。偈曰。疊疊韶華一杖藜。白雲到處有山棲。等閑愛種蟠桃核。不把春紅賺馬蹄。江淮總統聞萬高標。會諸山于靈隱。直指堂議。以開先迎萬。或度其厭叢林不肯來。有耆宿曰。萬公必來也。彼雖起居蕭灑。然瞿瞿以法門綱目為任。若致之以誠。即十字街頭肩栲栳養閑漢。彼亦欣樂。況開先為山林之勝。且便於衲子。公豈木強人乎。公
必來也。萬果攜數禪衲。惠然而來。有偈曰。剎竿扶起本無心。教外金襕影自深。肯著三三前後力。波濤陸地起龍吟。於是開先鼎新。英俊大聚。扣問之外。從未隻字。干及豪貴。其時道俗蒙萬示語。如獲珙璧。笑隱來參。萬審其機緣。指往百丈。為晦機嗣。無我之風。海內仰之。又十載住東甌江心寺。少不適意。又棄去。寺眾數百泣挽隨。至馮公嶺不從。萬嘗曰。古人因學道。以立叢林。事事隨緣。法法周備。為住持者。觀會中或有一個半個。實心務本。則當不顧安危。竭力支撐。雖社廟神壇。亦可居而不愧。今人計叢林以學道。或三百五百。不顧日逐。何所用心。但云。頭頭合轍。物物圓融。乃崇尚土木。鷺伺豪家。然後竊虛器傳子孫。與蚖蛇戀窟。明無少異。毫釐既差。千里懸隔。良可悲夫。晚年匡廬月澗明公。迎萬歸東溪。萬翩然命棹曰。滿望春江興不違。一波才動萬波隨。煙嵐調拍如相委。何待芳心托子規。月澗歿。開先之眾復請萬。萬力卻之曰。我住持三十載。而法化寥寥。更何所望。而不休乎。且精神非壯盛之時也。諸公不復言。皇慶壬子。十一月二十六日。示疾。越七日。命浴更衣。據室危坐。書訣眾語。儼然而化。阇維。收五色舍利。大如菽。不可計。目睛齒牙頂骨不壞。時改建豫章烏遮塔。江西
【現代漢語翻譯】 必來也（一定會來）。萬果（僧人法號）帶領幾位禪僧，欣然前來。有一首偈語說：『剎竿扶起本無心（豎起剎竿本無特定意圖），教外金襕影自深（袈裟的光影在教外也顯得深刻）。肯著三三前後力（如果肯用盡各種力量），波濤陸地起龍吟（即使在陸地上也能掀起如龍吟般的波濤）。』於是開先寺得以重新振興，英才俊傑聚集。除了請教問題之外，萬果從未提及隻字片語，去干涉或迎合權貴。當時僧俗大眾聽了萬果的開示，都覺得如同獲得了珍寶。笑隱（僧人法號）前來參拜，萬果審視了他的機緣，指示他前往百丈山，成為晦機禪師的繼承人。無我（不執著于自我）的禪風，受到海內外的敬仰。又過了十年，萬果住在東甌（今浙江溫州）的江心寺，但不太如意，又離開了。寺里的幾百僧人哭著挽留跟隨，到馮公嶺（地名）時萬果沒有同意。萬果曾經說過：『古人因為學道，所以建立叢林（寺廟）。事事隨順因緣，一切法都周全具備。作為住持的人，觀察僧眾中如果有一兩個真心實意務本修行的人，就應當不顧安危，竭力支撐。即使是社廟神壇，也可以居住而不感到慚愧。現在的人爲了學道而經營叢林，動輒三百五百人，卻不顧及每日的修行，這是什麼用心呢？只是說，頭頭是道，事事圓融，於是崇尚土木建設，像白鷺一樣窺伺豪門富戶，然後竊取寺廟的虛名傳給子孫，這和蚖蛇（一種小蛇）戀著自己的洞穴有什麼區別呢？毫釐之差，謬以千里，真是可悲啊！』晚年，匡廬（廬山的別稱）的月澗明公（僧人法號）迎接萬果回到東溪寺。萬果輕快地搖著船槳說：『滿懷希望來到春江，興致不減當年，一波才動，萬波隨之而起。煙霧山嵐像是在互相依偎，何必等到杜鵑鳥啼叫才寄託芳心呢？』月澗去世后，開先寺的僧眾再次邀請萬果，萬果極力推辭說：『我主持寺廟三十年，而佛法教化卻寥寥無幾，還期望什麼呢？況且精神也不是壯盛的時候了。』大家不再說什麼。皇慶壬子年（公元1312年）十一月二十六日，萬果示現疾病。過了七天，他命人沐浴更衣，端坐在房間里，寫下遺言告誡眾人，安詳地圓寂了。火化后，撿到五色舍利，大如豆粒，數量不可計數。眼睛、牙齒、頂骨沒有損壞。當時正在改建豫章（今江西南昌）的烏遮塔，江西 English version: He will surely come. Wan Guo (a monk's Dharma name) led several Chan monks and came happily. There is a verse that says: 'Raising the flagpole is originally unintentional, the shadow of the golden kasaya outside the teaching is naturally deep. If you are willing to exert all kinds of efforts, even on land, you can stir up waves like a dragon's roar.' Therefore, the Kaixian Temple was able to be revitalized, and talents gathered. Apart from asking questions, Wan Guo never mentioned a single word to interfere with or cater to the powerful. At that time, the monks and laypeople felt as if they had obtained a treasure when they heard Wan Guo's teachings. Xiao Yin (a monk's Dharma name) came to pay homage, and Wan Guo examined his opportunity and instructed him to go to Baizhang Mountain to become the successor of Zen Master Huiji. The Chan style of no-self (not clinging to the self) was admired at home and abroad. After another ten years, Wan Guo lived in Jiangxin Temple in Dong'ou (now Wenzhou, Zhejiang), but he was not very satisfied and left again. Hundreds of monks in the temple cried and tried to keep him, but Wan Guo did not agree when he arrived at Fenggong Ridge (place name). Wan Guo once said: 'The ancients established monasteries (temples) because they studied the Way. Everything follows the conditions, and all dharmas are fully equipped. As the abbot, if he observes that there are one or two people in the Sangha who are truly and earnestly practicing the fundamentals, he should support them at all costs, regardless of safety. Even a community temple or shrine can be lived in without feeling ashamed. Nowadays, people manage monasteries for the sake of studying the Way, with three or five hundred people at every turn, but they do not care about daily practice. What is their intention? They just say that everything is right and everything is perfect, so they advocate civil construction, peeking at wealthy families like egrets, and then steal the temple's false name to pass on to their descendants. What is the difference between this and a snake clinging to its cave? A difference of a hair's breadth leads to a thousand miles of error, which is truly sad!' In his later years, Ming Gong of Yuejian (a monk's Dharma name) in Kuanglu (another name for Mount Lu) welcomed Wan Guo back to Dongxi Temple. Wan Guo lightly shook the oars and said: 'Coming to the spring river full of hope, the interest is not diminished in the past, one wave moves, and ten thousand waves follow. The mist and mountains seem to be snuggling together, why wait for the cuckoo to cry before entrusting my heart?' After Yuejian passed away, the monks of Kaixian Temple invited Wan Guo again. Wan Guo strongly declined, saying: 'I have presided over the temple for thirty years, but the Dharma teaching has been very little, what else can I expect? Moreover, my spirit is not at its peak. ' Everyone said nothing more. On the twenty-sixth day of November in the Renzi year of Huangqing (1312 AD), Wan Guo manifested illness. After seven days, he ordered people to bathe and change clothes, sat upright in the room, wrote his last words to warn everyone, and passed away peacefully. After cremation, five-colored relics were found, as large as soybeans, in countless numbers. The eyes, teeth, and skull were not damaged. At that time, the Wu Zhe Pagoda in Yuzhang (now Nanchang, Jiangxi) was being rebuilt, Jiangxi
【English Translation】 He will surely come. Wan Guo (a monk's Dharma name) led several Chan monks and came happily. There is a verse that says: 'Raising the flagpole is originally unintentional, the shadow of the golden kasaya outside the teaching is naturally deep. If you are willing to exert all kinds of efforts, even on land, you can stir up waves like a dragon's roar.' Therefore, the Kaixian Temple was able to be revitalized, and talents gathered. Apart from asking questions, Wan Guo never mentioned a single word to interfere with or cater to the powerful. At that time, the monks and laypeople felt as if they had obtained a treasure when they heard Wan Guo's teachings. Xiao Yin (a monk's Dharma name) came to pay homage, and Wan Guo examined his opportunity and instructed him to go to Baizhang Mountain to become the successor of Zen Master Huiji. The Chan style of no-self (not clinging to the self) was admired at home and abroad. After another ten years, Wan Guo lived in Jiangxin Temple in Dong'ou (now Wenzhou, Zhejiang), but he was not very satisfied and left again. Hundreds of monks in the temple cried and tried to keep him, but Wan Guo did not agree when he arrived at Fenggong Ridge (place name). Wan Guo once said: 'The ancients established monasteries (temples) because they studied the Way. Everything follows the conditions, and all dharmas are fully equipped. As the abbot, if he observes that there are one or two people in the Sangha who are truly and earnestly practicing the fundamentals, he should support them at all costs, regardless of safety. Even a community temple or shrine can be lived in without feeling ashamed. Nowadays, people manage monasteries for the sake of studying the Way, with three or five hundred people at every turn, but they do not care about daily practice. What is their intention? They just say that everything is right and everything is perfect, so they advocate civil construction, peeking at wealthy families like egrets, and then steal the temple's false name to pass on to their descendants. What is the difference between this and a snake clinging to its cave? A difference of a hair's breadth leads to a thousand miles of error, which is truly sad!' In his later years, Ming Gong of Yuejian (a monk's Dharma name) in Kuanglu (another name for Mount Lu) welcomed Wan Guo back to Dongxi Temple. Wan Guo lightly shook the oars and said: 'Coming to the spring river full of hope, the interest is not diminished in the past, one wave moves, and ten thousand waves follow. The mist and mountains seem to be snuggling together, why wait for the cuckoo to cry before entrusting my heart?' After Yuejian passed away, the monks of Kaixian Temple invited Wan Guo again. Wan Guo strongly declined, saying: 'I have presided over the temple for thirty years, but the Dharma teaching has been very little, what else can I expect? Moreover, my spirit is not at its peak. ' Everyone said nothing more. On the twenty-sixth day of November in the Renzi year of Huangqing (1312 AD), Wan Guo manifested illness. After seven days, he ordered people to bathe and change clothes, sat upright in the room, wrote his last words to warn everyone, and passed away peacefully. After cremation, five-colored relics were found, as large as soybeans, in countless numbers. The eyes, teeth, and skull were not damaged. At that time, the Wu Zhe Pagoda in Yuzhang (now Nanchang, Jiangxi) was being rebuilt, Jiangxi
行省丞相干赤命以舊藏釋尊舍利奉于中。遣使分一山萬禪師目睛舍利。以寶匣秘之。陪葬焉。余舍利塔東溪。
贊曰。名位虛器也。道德實跡也。據虛器而覈實跡。則失矣。余觀萬公平生。住持獨持大體。熙于實跡不以名位自累。少不合輒。棄去。此其節概。大過於人。應庵曰。衲僧當著草鞋住院。良有以哉。
高峰妙禪師
禪師諱原妙。出蘇州吳江徐氏。為雪巖欽禪師入室之真子也。弘法于天目之獅子巖。因以高峰自號。關居三十載。橫拈倒施。而令行吳越。南宋嘉熙戊戌年三月。而公生。公生性遲重寡言。笑行如瘦鶴。望之似懦弱。然其神氣精悍奪人。幼喜趺坐。凡見髡流。必合爪勞問成禮。淳祐壬子。從秀水密印寺法住沙門得度。年十五。備知大僧事。及戒得滿分。于其律度。開遮進止。不期而咸合焉。尋習教觀于天臺。其文句義。學弗可難也。公每忖達磨一宗。不立文字。為教外別傳。能了當人大事。為之立地成佛。豈徒然哉。即出杭州。參訪宗門知識。入湖南凈慈凈慈。為武林禪窟。倫斷橋居焉。公參僧堂。立死限三載。擬求妙悟。竟無所發。時雪巖欽禪師寓北澗。斷橋指公往謁。公謁雪巖。雪巖不許通謁。公益心切。乃告香通誠。雪巖許見。未作禮即連棒打出。公垂涕回惶。復入雪巖
【現代漢語翻譯】 現代漢語譯本：行省丞相干赤（官名）命令將舊藏的釋迦牟尼佛（釋尊）舍利供奉于其中，並派遣使者分出一山萬禪師（人名）的目睛舍利，用寶匣秘密地收藏起來，作為陪葬品。其餘的舍利則安放在東溪的舍利塔中。
讚語說：名位是虛幻的器物，道德才是真實的功績。如果依據虛幻的名位來衡量真實的功績，那就錯了。我看萬公（萬禪師）一生，主持事務時能獨立堅持大原則，注重實際的功績而不被名位所拖累，稍有不合心意的地方就捨棄離開。這種節操，大大超過常人。應庵禪師說：『衲僧應當穿著草鞋住持寺院。』這話很有道理啊。
高峰妙禪師（人名）
禪師名諱原妙（法號），是蘇州吳江徐氏人。他是雪巖欽禪師（人名）入室的真正弟子。在天目的獅子巖弘揚佛法，因此用高峰作為自己的號。閉關居住三十年，縱橫施展禪法，使得他的教令在吳越地區通行。南宋嘉熙戊戌年三月，禪師出生。他生性沉穩寡言，行動如瘦鶴般清癯，外表看起來似乎懦弱，但他的神氣卻精悍逼人。從小就喜歡跏趺坐，凡是見到出家的僧人，必定合掌問候，以示敬意。淳祐壬子年，跟隨秀水密印寺的法住沙門剃度出家，年僅十五歲。他完全瞭解僧人的事務，受戒后得到滿分，對於戒律的開遮持犯，都能自然而然地符合規範。之後在天臺學習教觀，對於其中的文句義理，學習起來毫不費力。禪師常常思忖達磨祖師（菩提達摩）一宗，不立文字，是教外別傳，能夠了達當人的大事，使人立刻成佛，難道是徒勞的嗎？於是離開杭州，參訪宗門的知識，進入湖南凈慈寺。凈慈寺是武林地區的禪宗中心，倫斷橋居住在那裡。禪師參加僧堂的參禪，立下三年死限，想要尋求妙悟，但最終一無所獲。當時雪巖欽禪師住在北澗，斷橋指引禪師前去拜謁。禪師拜謁雪巖，雪巖不允許通報。禪師更加心切，於是焚香禱告以表達誠意，雪巖才允許見面。禪師還未行禮，就被雪巖用棒子打出。禪師流著眼淚，惶恐地回去，又再次進入雪巖。
【English Translation】 English version: The Provincial Prime Minister Gan Chi (official title) ordered that the old relics of Sakyamuni Buddha (Sakyamuni) be enshrined in it, and sent envoys to divide the eye relics of Zen Master Yishan Wan (person's name), which were secretly stored in a treasure box as burial objects. The remaining relics were placed in the relic pagoda in Dongxi.
The eulogy says: Fame and position are illusory vessels, while morality is a real achievement. It is wrong to judge real achievements based on illusory fame and position. In my opinion, Zen Master Wan (Zen Master Wan) upheld the overall situation independently when presiding over affairs throughout his life, focusing on practical achievements and not being burdened by fame and position. He would abandon and leave if anything did not suit him. This integrity of his greatly surpassed ordinary people. Zen Master Ying'an said: 'A monk should preside over a monastery wearing straw sandals.' There is a good reason for this.
Zen Master Gaofeng Miao (person's name)
The Zen master's name was Yuanmiao (Dharma name), and he was from the Xu family of Wujiang, Suzhou. He was a true disciple of Zen Master Xueyan Qin (person's name). He promoted Buddhism at the Lion Rock of Tianmu, hence he used Gaofeng as his title. He lived in seclusion for thirty years, employing unconventional Zen methods, which made his teachings popular in the Wu and Yue regions. He was born in March of the Wuxu year of the Jiaxi era of the Southern Song Dynasty. He was naturally calm and taciturn, and his movements were like those of a thin crane. He appeared weak, but his spirit was sharp and compelling. He liked to sit in the lotus position from a young age, and he would always put his palms together and greet monks with respect. In the Renzi year of the Chunyou era, he was ordained as a monk by Dharma Master Fazhu of Miyin Temple in Xiushui at the age of fifteen. He fully understood the affairs of monks, and after receiving the precepts, he received a perfect score. He naturally conformed to the rules of opening, covering, advancing, and stopping in the precepts. Later, he studied the teachings and contemplations at Tiantai, and he had no difficulty in learning the texts and meanings. The Zen master often pondered the lineage of Bodhidharma (Bodhidharma), which did not establish words and was a special transmission outside the teachings, capable of understanding the important matters of the person and enabling them to become a Buddha immediately. Was it in vain? Therefore, he left Hangzhou and visited the knowledgeable people of the Zen school, entering Jingci Temple in Hunan. Jingci Temple was the Zen center of the Wulin area, and Lun Duanqiao lived there. The Zen master participated in the Zen meditation of the Sangha Hall, setting a three-year death limit, wanting to seek enlightenment, but ultimately gained nothing. At that time, Zen Master Xueyan Qin lived in Beijian, and Duanqiao directed the Zen master to visit him. The Zen master visited Xueyan, but Xueyan did not allow him to be announced. The Zen master became more eager, so he burned incense and prayed to express his sincerity, and Xueyan allowed him to meet. Before the Zen master could salute, he was beaten out by Xueyan with a stick. The Zen master returned in tears and fear, and entered Xueyan again.
。便問。阿誰拖你死屍來。又以拳打出之。於是疑團猛結。無所攀仰。乃擬避喧求靜。咬嚼話頭。于徑山禪堂及月。忽憶萬法歸一一歸何處。匊戰胸次。目不交睫者六晝夜。忽睹演五祖真贊云。百年三萬六千朝。反覆元來是者漢。從前話頭一併打。失其年二十有四矣。雪巖已赴南明。公即走覲。才入雪巖。便問。誰拖你死屍來。公便喝。雪巖拈棒。公把住曰。今日打原妙不得也。曰。為甚打不得。公拂袖而出。次日雪巖召公問曰。萬法歸一一歸何處。對曰。狗䑛熱油鐺。曰。那裡學者虛頭來。對曰。正要和尚疑著。雪巖休去。公以為妙契玄旨。自此隨問即答。久之雪巖謂公曰。日間浩浩作得主么。對曰。作得主。曰。睡夢中作得主么。對曰。作得主。曰。正睡著無夢無想無見無聞。主在甚麼處。公不能對。雪巖曰。從今日去。也不要你學佛學法。也不要你窮古窮今。但只饑來吃飯。困來打眠才睡。覺來卻抖擻精神。我者一覺主人公在那裡。安身立命。公遂別入龍鬚。經五載。因鄰僧推枕墮地作聲。大徹乃曰。元來只是舊時人。不改舊時行履處。咸淳甲戌年。住湖之雙髻峰。禪者登峰益眾。公即入西天目山之獅子巖。巖絕躋攀。其來抉擇之者。又滿百許人。公乃別居巖西石洞。石洞之險。非梯莫升。大書死關二字為額。
【現代漢語翻譯】 現代漢語譯本： （他）便問：（那個）是誰拖著你的死屍來的？又用拳頭打了他一下。於是疑團猛然聚集，無所依靠。於是打算避開喧囂尋求清靜，仔細參究『話頭』（參禪的題目）。在徑山禪堂住了幾個月，忽然想起『萬法歸一一歸何處』（一切事物最終歸於一，那一歸於一的又歸於何處？）這個問題，心中激盪，六天六夜沒有閤眼。忽然看到演五祖的真贊說：『百年三萬六千朝，反覆元來是者漢』（人活百年，有三萬六千個早晨，反反覆覆，原來就是這個人）。從前的話頭一併被打消，那時他二十四歲。雪巖（禪師）已經去了南明，他便前去拜見。剛進入雪巖（禪師的住所），便問：（那個）是誰拖著你的死屍來的？他便大喝一聲。雪巖（禪師）拿起棒子。他抓住棒子說：今天打不得原妙（我的法號）了。雪巖（禪師）說：為什麼打不得？他拂袖而去。第二天，雪巖（禪師）叫他來問：萬法歸一一歸何處？他回答說：狗舔熱油鐺。雪巖（禪師）說：從哪裡學來的這些虛頭（虛假的言辭）？他回答說：正要和尚您疑惑。雪巖（禪師）便不再追問。他認為自己已經巧妙地契合了玄妙的旨意，從此隨問隨答。過了很久，雪巖（禪師）對他說：白天清醒的時候，你能做得了主嗎？他回答說：做得了主。雪巖（禪師）說：睡夢中能做得了主嗎？他回答說：做得了主。雪巖（禪師）說：正在熟睡，沒有夢，沒有思想，沒有見聞，那個做主的人在哪裡？他不能回答。雪巖（禪師）說：從今天開始，我也不要你學佛學法，也不要你窮究古今，只要你餓了就吃飯，困了就睡覺，醒來就抖擻精神。我這個一覺主人公在哪裡，安身立命？他於是告別雪巖（禪師）進入龍鬚山，經過五年。因為鄰居僧人推枕頭掉在地上發出聲音，他大徹大悟，說道：原來只是舊時人，不改舊時行履處（原來還是原來的我，所作所為和以前一樣）。咸淳甲戌年，住在湖州的雙髻峰，來參禪的人越來越多。他便進入西天目山（山名）的獅子巖（地名）。獅子巖非常險峻，來向他請教的人，又滿了百餘人。他便另外住在巖石西邊的石洞里。石洞非常險峻，不用梯子就無法上去。他大書『死關』二字作為門額。 English version: Then he asked: 'Who is dragging your corpse here?' And struck him with his fist. Thereupon, doubt and confusion arose intensely, with nothing to rely on. He then intended to avoid the noise and seek tranquility, carefully contemplating the 'Hua Tou' (the topic of Chan meditation). After staying in the Jingshan Chan Hall for several months, he suddenly recalled the question: 'All things return to one, where does the one return to?' (All things ultimately return to one, where does that one return to?). His heart stirred, and he did not close his eyes for six days and nights. Suddenly, he saw the true praise of Yan Wuzu (a Chan master) saying: 'A hundred years, thirty-six thousand mornings, repeatedly, it turns out to be this person.' All previous Hua Tou were dispelled, at that time he was twenty-four years old. Xueyan (Chan master) had already gone to Nanming, so he went to visit him. As soon as he entered Xueyan's (Chan master's residence), he asked: 'Who is dragging your corpse here?' He shouted loudly. Xueyan (Chan master) picked up a stick. He grabbed the stick and said: 'Today, you cannot hit Yuanmiao (my Dharma name).' Xueyan (Chan master) said: 'Why can't I hit you?' He flicked his sleeves and left. The next day, Xueyan (Chan master) summoned him and asked: 'All things return to one, where does the one return to?' He replied: 'A dog licking a hot oil pan.' Xueyan (Chan master) said: 'Where did you learn these empty words?' He replied: 'I just want the monk to be suspicious.' Xueyan (Chan master) stopped questioning. He thought that he had subtly grasped the profound meaning, and from then on, he answered whatever was asked. After a long time, Xueyan (Chan master) said to him: 'During the day when you are awake, can you be the master?' He replied: 'I can be the master.' Xueyan (Chan master) said: 'Can you be the master in your dreams?' He replied: 'I can be the master.' Xueyan (Chan master) said: 'When you are sound asleep, without dreams, without thoughts, without seeing or hearing, where is the master?' He could not answer. Xueyan (Chan master) said: 'From today onwards, I don't want you to study Buddhism or the Dharma, nor do I want you to exhaustively study the past and present. Just eat when you are hungry, sleep when you are tired, and when you wake up, invigorate your spirit. Where is this master of awakening, where does he settle down?' He then bid farewell to Xueyan (Chan master) and entered Longxu Mountain, spending five years there. Because a neighboring monk pushed his pillow, causing it to fall to the ground and make a sound, he had a great enlightenment and said: 'Originally, it is just the old person, not changing the old ways of walking.' In the year of Jiaxu in the Xianchun era, he lived on Shuangji Peak in Huzhou, and more and more Chan practitioners came to the peak. He then entered the Lion Rock (place name) of West Tianmu Mountain (mountain name). Lion Rock was extremely steep, and those who came to seek his guidance numbered over a hundred. He then lived separately in a stone cave west of the rock. The stone cave was so dangerous that it could not be ascended without a ladder. He wrote the two characters 'Death Gate' in large letters as the lintel.
【English Translation】 Modern Chinese translation: (He) then asked: 'Who is dragging your corpse here?' And struck him with his fist. Thereupon, doubt and confusion arose intensely, with nothing to rely on. He then intended to avoid the noise and seek tranquility, carefully contemplating the 'Hua Tou' (the topic of Chan meditation). After staying in the Jingshan Chan Hall for several months, he suddenly recalled the question: 'All things return to one, where does the one return to?' (All things ultimately return to one, where does that one return to?). His heart stirred, and he did not close his eyes for six days and nights. Suddenly, he saw the true praise of Yan Wuzu (a Chan master) saying: 'A hundred years, thirty-six thousand mornings, repeatedly, it turns out to be this person.' All previous Hua Tou were dispelled, at that time he was twenty-four years old. Xueyan (Chan master) had already gone to Nanming, so he went to visit him. As soon as he entered Xueyan's (Chan master's residence), he asked: 'Who is dragging your corpse here?' He shouted loudly. Xueyan (Chan master) picked up a stick. He grabbed the stick and said: 'Today, you cannot hit Yuanmiao (my Dharma name).' Xueyan (Chan master) said: 'Why can't I hit you?' He flicked his sleeves and left. The next day, Xueyan (Chan master) summoned him and asked: 'All things return to one, where does the one return to?' He replied: 'A dog licking a hot oil pan.' Xueyan (Chan master) said: 'Where did you learn these empty words?' He replied: 'I just want the monk to be suspicious.' Xueyan (Chan master) stopped questioning. He thought that he had subtly grasped the profound meaning, and from then on, he answered whatever was asked. After a long time, Xueyan (Chan master) said to him: 'During the day when you are awake, can you be the master?' He replied: 'I can be the master.' Xueyan (Chan master) said: 'Can you be the master in your dreams?' He replied: 'I can be the master.' Xueyan (Chan master) said: 'When you are sound asleep, without dreams, without thoughts, without seeing or hearing, where is the master?' He could not answer. Xueyan (Chan master) said: 'From today onwards, I don't want you to study Buddhism or the Dharma, nor do I want you to exhaustively study the past and present. Just eat when you are hungry, sleep when you are tired, and when you wake up, invigorate your spirit. Where is this master of awakening, where does he settle down?' He then bid farewell to Xueyan (Chan master) and entered Longxu Mountain, spending five years there. Because a neighboring monk pushed his pillow, causing it to fall to the ground and make a sound, he had a great enlightenment and said: 'Originally, it is just the old person, not changing the old ways of walking.' In the year of Jiaxu in the Xianchun era, he lived on Shuangji Peak in Huzhou, and more and more Chan practitioners came to the peak. He then entered the Lion Rock (place name) of West Tianmu Mountain (mountain name). Lion Rock was extremely steep, and those who came to seek his guidance numbered over a hundred. He then lived separately in a stone cave west of the rock. The stone cave was so dangerous that it could not be ascended without a ladder. He wrote the two characters 'Death Gate' in large letters as the lintel.
盡屏給侍。日用一食。以甕為鐺。斷緣撤梯。巖中弟子罕見其面。或垂語以驗方來。不契即拒關。其垂語曰。大徹底人。本脫生死。因甚命根。不斷佛祖公案。只是一個道理。因甚有明與不明。大修行人。本遵佛行。因甚不守毗尼。杲日當空。無所不照。因甚被片云遮卻。人人有個影子。寸步不離。因甚踏不著盡大地。是個火坑。得何三昧。不被燒卻。元世祖丁亥年。雪巖遣白拂囑公。偈曰。上大今已無人。雪巖可知禮也。虛名塞破乾坤。分付原妙侍者。始升座開導。其語懇切。中古尊宿。未之有也。叢林謂之禪經。抱道老成之士並歸焉。一日民間訛謠。官選童男女。本小師問曰。忽有人來問和尚。討童男女時如何。公曰。我但度竹篦子與他。本大徹于言下。或問。諸弟子優劣。公曰。若初院主等一知半解。不道全無如義。首座固是鐵根老竹。其如七曲八曲。惟本維那卻是上林新篁。它日成材。未可量也。元貞乙未季冬朔日。命鼓告眾曰。西峰三十年。妄談般若。罪犯彌天。今日(或云末後)有一句子。不敢累及平人。自領去也。大眾還有知落處者么。良久云。毫釐有差。天地縣隔。復曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。跏趺泊然而寂。七日容色益明潤。舍利結于爪𩬊。越三七日。塔全身於死關
【現代漢語翻譯】 現代漢語譯本 完全避免侍奉，每日只吃一餐。用瓦罐當鍋，斷絕塵緣，撤掉梯子。山巖中的弟子很少見到他的面容。有時垂下話語來驗證來者。不合契機就拒絕開門。他垂下的話語是：『大徹大悟的人，本來就脫離了生死，為什麼命根不斷？』佛祖的公案，只是一個道理，為什麼有明白與不明白？大修行人，本來就遵循佛的言行，為什麼不遵守毗尼（Vinaya，戒律）？杲日當空，無所不照，為什麼被一片云遮住？人人都有個影子，寸步不離，為什麼踩不著整個大地？整個大地是個火坑，得到什麼樣的三昧（Samadhi，禪定），才不會被燒掉？ 元世祖丁亥年，雪巖（Xueyan，人名）派人送來白拂塵囑託高峰（Gaofeng，人名），偈語說：『上大（Shangda，寺院名）如今已無人，雪巖可知禮數。』虛名塞滿乾坤，交付給原妙（Yuanmiao，人名）侍者。才開始升座開導，他的話語懇切，中古時代的尊宿（Zuns宿，德高望重的僧人）沒有這樣的。叢林中稱之為禪經。抱道老成之士都歸附於他。 一日，民間謠傳，官府要挑選童男童女。本小師問：『如果有人來問和尚，討要童男童女時該怎麼辦？』高峰說：『我只把竹篦子給他。』本小師在言下大徹大悟。有人問：『諸位弟子的優劣如何？』高峰說：『如果說初院主等人一知半解，也不是全無道理，如義（Ruyi，人名）首座固然是鐵根老竹，但卻七彎八拐。只有本維那（Weina，寺院職務）像是上林的新竹，將來成材，不可限量。』 元貞乙未年季冬初一，命令擊鼓告訴大眾說：『西峰（Xifeng，高峰的別號）三十年來，妄談般若（Prajna，智慧），罪過彌天。今日（或者說是最後）有一句話，不敢連累平人，自己領受了。』大眾還有知道落腳處的嗎？良久說：『毫釐有差，天地懸隔。』又說：『來不入死關，去不出死關，鐵蛇鉆入海，撞倒須彌山（Sumeru，佛教中的山名）。』然後結跏趺坐，安然而寂。七日後容色更加明潤，舍利（Sarira，佛教聖物）結在爪發上。過了三七日，在死關建塔安葬全身。
【English Translation】 English version He completely avoided being served, eating only one meal a day. He used an earthenware jar as a pot, severing worldly ties and removing the ladder. The disciples in the mountain rarely saw his face. Sometimes he would drop a word to test those who came. If they did not match his understanding, he would refuse to open the door. His words were: 'A person of great enlightenment is originally free from birth and death, so why is the root of life not severed?' The public cases of the Buddhas and Patriarchs are just one principle, so why is there understanding and non-understanding? A great practitioner originally follows the conduct of the Buddha, so why does he not observe the Vinaya (Vinaya, monastic rules)? The bright sun is in the sky, shining on everything, so why is it obscured by a wisp of cloud? Everyone has a shadow, inseparable by even an inch, so why can't they tread on the entire earth? The entire earth is a fiery pit, what kind of Samadhi (Samadhi, meditative absorption) must one attain to avoid being burned?' In the year Dinghai of the Yuan Dynasty, Emperor Shizu, Xueyan (Xueyan, a person's name) sent someone to deliver a white whisk and entrust it to Gaofeng (Gaofeng, a person's name), with a verse saying: 'Shangda (Shangda, name of a monastery) now has no one, Xueyan knows propriety.' Empty fame fills the universe, entrusted to the attendant Yuanmiao (Yuanmiao, a person's name). Only then did he ascend the seat to give guidance, his words were earnest, and the venerable monks (Zuns宿, highly respected monks) of the ancient times did not have such words. The monastic community called it a Zen scripture. Accomplished practitioners of the Way all returned to him. One day, there were rumors among the people that the government was selecting young boys and girls. The junior monk Ben asked: 'If someone comes to ask the abbot for young boys and girls, what should be done?' Gaofeng said: 'I will just give him a bamboo staff.' The junior monk Ben had a great enlightenment upon hearing these words. Someone asked: 'What are the strengths and weaknesses of the disciples?' Gaofeng said: 'If the initial abbot and others have a superficial understanding, it is not entirely without reason. The head monk Ruyi (Ruyi, a person's name) is indeed an old bamboo with iron roots, but it is twisted and winding. Only the Weina (Weina, monastic position) Ben is like the new bamboo of Shanglin, its future potential is immeasurable.' On the first day of the last month of winter in the year Yiwu of the Yuanzhen era, he ordered the drum to be struck to announce to the assembly: 'For thirty years, Xifeng (Xifeng, Gaofeng's alias) has recklessly talked about Prajna (Prajna, wisdom), and the sins are immense. Today (or perhaps the last day) there is a sentence that I dare not implicate ordinary people with, I will take it upon myself.' Does the assembly know where it lands? After a long silence, he said: 'A difference of a hair's breadth, and heaven and earth are separated.' He further said: 'Coming does not enter the gate of death, going does not exit the gate of death, an iron snake drills into the sea, knocking down Mount Sumeru (Sumeru, a mountain in Buddhism).' Then he sat in the lotus position and passed away peacefully. After seven days, his complexion became even brighter and more radiant, and Sarira (Sarira, Buddhist relics) formed on his nails and hair. After three weeks, a pagoda was built at the gate of death to bury his entire body.
。坐四十三夏。歷世五十有八。仁宗戊午。謚普明廣濟禪師。
贊曰。古以滹沱機用。如涂毒鼓。聞者皆立死。或先後于近遠稍異。迨密庵后。幾不橫死矣。幸雪巖得無準藥授之師。師復涂而擊之。以立死中峰輩至今。聞其餘響。猶自胥喪。吁何偉也。非師玄要戈甲。吳越正令。曷克臻此。
南宋元明僧寶傳卷八 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷九
中峰普應本國師
中峰普應國師者。諱明本。其先臨濟玄。玄七傳楊岐會。會八傳無準范。范傳雪巖欽。欽傳高峰妙。妙之嗣四人。師居其首。師自臨濟其世十八。臨濟自少林其世十一。是師為少林二十九世之正胤也。師出錢塘孫姓。母李氏夢。無門開道者。持燈至其家而生。師生之時。內室五色光明者三晝夜。襁褓即具大人相。坐則跏趺。嬉戲則為佛事。既冠。閱傳燈錄。至明知生是不生之理。為甚卻被生死之所流轉。大疑。乃求依獅子院高峰妙禪師。妙公喜度之。三載觀流泉有省。求妙公印證。被打趁出。自此日作夜侍。常至晨鐘鳴不去。妙公不顧。久而洞徹玄旨。妙公大悅。書自相贊與師曰。我相不思議。佛祖莫能視。獨許不肖兒。得見半邊鼻。洎十載。妙公告寂時。以大
【現代漢語翻譯】 現代漢語譯本： 坐禪四十三年，經歷世事五十八載。仁宗戊午年，謚號為普明廣濟禪師。
讚語說：古時候用滹沱的機鋒，就像塗了毒藥的鼓，聽到的人都會立刻斃命。或許因為距離遠近，斃命的時間有先後差異。自從密庵之後，幾乎沒有人橫死了。幸好雪巖得到無準的藥方傳授給他的老師，他的老師又重新塗上毒藥敲擊鼓，才有了立刻斃命的中峰等人，直到今天，聽到其餘響，仍然會互相殘害。唉，多麼偉大啊！如果不是老師玄妙的戈甲和吳越的正令，怎麼能達到這種程度呢？
《南宋元明僧寶傳》卷八 《卍新續藏》第79冊 No. 1562 《南宋元明禪林僧寶傳》
《南宋元明禪林僧寶傳》卷九
中峰普應本國師
中峰普應國師，法名明本。他的先祖是臨濟玄，玄的七世傳人是楊岐會，會的八世傳人是無準范，范傳給雪巖欽，欽傳給高峰妙。妙的嗣法弟子有四人，國師位居首位。國師從臨濟算起是第十八世，臨濟從少林算起是第十一世，所以國師是少林第二十九世的正統繼承人。國師是錢塘孫姓人，母親李氏夢見無門開道者，手持燈來到她家而生下國師。國師出生時，內室五色光明持續了三晝夜。還在襁褓中就具有大人的相貌，坐著就結跏趺坐，嬉戲時就做佛事。成年後，閱讀《傳燈錄》，讀到『明知生是不生之理，為什麼卻被生死所流轉』時，產生了極大的疑惑。於是請求依止獅子院的高峰妙禪師。妙公很高興地接納了他。三年時間裡，觀看流泉有所領悟，請求妙公印證，卻被打了出來。從此日夜侍奉，常常到晨鐘敲響也不離開。妙公不理睬他。時間久了，終於徹底領悟了玄妙的旨意。妙公非常高興，寫了一篇自相贊送給國師說：『我的相貌不可思議，佛祖都不能看見。唯獨允許不肖的兒子，得見半邊鼻。』等到十年後，妙公告別世間時，把大
【English Translation】 English version: He sat in meditation for forty-three summers and lived through fifty-eight years. In the year of Wuwu under Emperor Renzong, he was posthumously named Chan Master Puming Guangji.
The eulogy says: In ancient times, the use of the Hutu's (滹沱) critical moment was like a drum coated with poison; those who heard it would die instantly. Perhaps due to differences in distance, the timing of death varied slightly. Since Mi'an (密庵), almost no one has died a violent death. Fortunately, Xueyan (雪巖) received the medicine from Wuzhun (無準) and passed it on to his teacher, who reapplied the poison and struck the drum, resulting in the instant death of Zhongfeng (中峰) and others. Even today, hearing the remaining echoes still causes mutual destruction. Alas, how great! If it weren't for the teacher's profound armor and the proper decrees of Wu and Yue, how could this have been achieved?
Continuation of the Biographies of Eminent Monks in the Chan Forest of the Southern Song and Yuan-Ming Dynasties, Volume 8 Wan Xu Zang, Volume 79, No. 1562, Continuation of the Biographies of Eminent Monks in the Chan Forest of the Southern Song and Yuan-Ming Dynasties
Continuation of the Biographies of Eminent Monks in the Chan Forest of the Southern Song and Yuan-Ming Dynasties, Volume 9
National Teacher Zhongfeng Puying (中峰普應)
National Teacher Zhongfeng Puying, whose dharma name was Mingben (明本). His ancestor was Linji Xuan (臨濟玄). Xuan's seventh-generation descendant was Yangqi Hui (楊岐會). Hui's eighth-generation descendant was Wuzhun Fan (無準范). Fan transmitted to Xueyan Qin (雪巖欽), and Qin transmitted to Gaofeng Miao (高峰妙). Miao had four dharma heirs, and the National Teacher was the first among them. The National Teacher was the eighteenth generation from Linji, and Linji was the eleventh generation from Shaolin. Therefore, the National Teacher was the legitimate heir of the twenty-ninth generation of Shaolin. The National Teacher was from the Sun family of Qiantang (錢塘). His mother, Lady Li, dreamed of a 'gate opener' (無門開道者) holding a lamp and coming to her house, and then she gave birth to the National Teacher. When the National Teacher was born, the inner chamber was filled with five-colored light for three days and nights. Even in swaddling clothes, he had the appearance of an adult. When he sat, he would sit in the lotus position. When he played, he would perform Buddhist rituals. After coming of age, he read the Transmission of the Lamp and, upon reading 'Clearly knowing that birth is the principle of non-birth, why is one still subject to the flow of birth and death?', he developed great doubt. Therefore, he requested to rely on Chan Master Gaofeng Miao of Shizi (獅子) Monastery. Master Miao gladly accepted him. For three years, he contemplated the flowing spring and had some understanding. He requested Master Miao's seal of approval but was beaten out. From then on, he served day and night, often staying until the morning bell rang. Master Miao ignored him. After a long time, he finally thoroughly understood the profound meaning. Master Miao was very pleased and wrote a self-praise and gave it to the National Teacher, saying: 'My appearance is inconceivable, even the Buddhas and ancestors cannot see it. Only the unworthy son is allowed to see half a nose.' When Master Miao bid farewell to the world ten years later, he gave the great
覺寺屬師。師推首座祖雍主之。遂一笠吳楚。西至皖山匡廬。乃東還。結幻住庵于吳雁蕩。遂成叢席。霆發瞿公請主大覺。不就。舉定叟泰應之。泰嘗受職於一山萬矣。乃欲改嗣于師。師大不然。以書卻之曰。昨者坐語。未及它論。而首以住院承嗣扣之者。惟恐足下茍循世諦故也。本與足下。納交十六年。彼此心懷。洞然明白。豈意足下不諒愚情。反欲相及。何臨事反覆若此耶。古人於法嗣嫡傳。所以深明宗系者。大法源委。不可誣也。世漓俗薄。奉金請拂。以院易嗣者有之。本嘗痛心於此。夫大覺雖先師開山。然十方叢林盡有尊宿。舍彼不取。而必欲本尸。何識量之不廣也。本非畏住持。實畏嗣法于開山也。故退避力辭。而舉足下為之主政。以足下自師一山禪師。豈可茍循世俗而易其所師哉。繇此言之。本猶不欲以先師座下人。迭尸大覺。而況牽枝引蔓。欲為本之嗣乎。聞命駭然。專浼逆流。塔主預此拜聞。望以玉峽之音。直與拈出。或欲循俗易嗣。則本斷然不敢與足下一日相聚也。至扣至扣。師還天目廬高峰塔。至大戊申。仁宗在青宮。聘之不就。賜金紋衣。加號法慧禪師。師隱去儀真。己酉。即船以居。乃吟曰。懶將前後論三三。端的船居勝住庵。為不定方真丈室。是無住相活伽藍。煙村水國開晨供。月浦花汀
{ "translations": [ "覺寺是我的老師所管轄的寺院。我的老師推薦首座祖雍來主持覺寺。於是，祖雍便帶著一頂斗笠遊歷吳楚地區，向西到達皖山的匡廬。之後，他又向東返回，在吳地的雁蕩山結廬幻住庵，最終那裡形成了一座大型寺院。霆發瞿公邀請他主持大覺寺，但他沒有答應，而是推薦了定叟泰應。泰應曾經在一山萬矣處接受過職位，現在卻想改拜我的老師為師。我的老師對此非常不贊同，寫信拒絕了他，信中說：『昨天我們坐在一起談話，還沒來得及談論其他事情，你就首先提出要我主持寺院並繼承我的法嗣，我擔心你只是在茍且地遵循世俗的規矩。我與你交往了十六年，彼此的心意都非常清楚明白。沒想到你竟然不理解我的真實想法，反而想讓我和你一樣。為什麼臨到事情了反而如此反覆無常呢？古人對於法嗣嫡傳，之所以要深深地表明宗派傳承的譜系，是因為大法有其源頭和流向，是不能夠胡亂冒充的。現在世風日下，習俗淺薄，有人奉上金錢，請求授予衣缽，用寺院來交換法嗣。我對此一直感到非常痛心。大覺寺雖然是先師開創的，但是十方叢林中有很多德高望重的僧人，捨棄他們不選擇，而一定要佔據我的位置，這是多麼缺乏見識啊。我不是害怕主持寺院，而是害怕繼承開山祖師的法嗣。所以才退避三舍，極力推辭，而推薦你來主持寺院。你既然以一山禪師為師，怎麼可以茍且地遵循世俗的規矩而改變你的老師呢？由此說來，我尚且不希望讓先師座下的人輪流佔據大覺寺，更何況是牽強附會，想要成為我的法嗣呢？聽到這個訊息，我感到非常震驚，專門委託逆流塔主預先告知你，希望你能用玉峽的清音，直接點明此事。如果想要遵循世俗的規矩來改變法嗣，那麼我斷然不敢和你相聚一天。』再三懇切地拒絕了他。我的老師返回天目山的廬高峰塔。到了大戊申年，仁宗皇帝還在青宮的時候，聘請他，他沒有答應，皇帝賜給他金紋袈裟，並加封他為法慧禪師（Dharma Wisdom Zen Master）。我的老師隱居到儀真，己酉年，就住在船上。於是吟誦道：『懶得將前後之事來評判，船居生活確實勝過住在寺庵。以不定處為真正的丈室，這就是無住相的活伽藍（living monastery）。在煙霧籠罩的村莊和水鄉開啟早晨的供奉，在月光照耀的河灘和鮮花盛開的汀洲...』", "現代漢語譯本覺寺是我的老師所管轄的寺院。我的老師推薦首座祖雍來主持覺寺。於是，祖雍便帶著一頂斗笠遊歷吳楚地區，向西到達皖山的匡廬。之後，他又向東返回，在吳地的雁蕩山結廬幻住庵，最終那裡形成了一座大型寺院。霆發瞿公邀請他主持大覺寺，但他沒有答應，而是推薦了定叟泰應。泰應曾經在一山萬矣處接受過職位，現在卻想改拜我的老師為師。我的老師對此非常不贊同，寫信拒絕了他，信中說：『昨天我們坐在一起談話，還沒來得及談論其他事情，你就首先提出要我主持寺院並繼承我的法嗣，我擔心你只是在茍且地遵循世俗的規矩。我與你交往了十六年，彼此的心意都非常清楚明白。沒想到你竟然不理解我的真實想法，反而想讓我和你一樣。為什麼臨到事情了反而如此反覆無常呢？古人對於法嗣嫡傳，之所以要深深地表明宗派傳承的譜系，是因為大法有其源頭和流向，是不能夠胡亂冒充的。現在世風日下，習俗淺薄，有人奉上金錢，請求授予衣缽，用寺院來交換法嗣。我對此一直感到非常痛心。大覺寺雖然是先師開創的，但是十方叢林中有很多德高望重的僧人，捨棄他們不選擇，而一定要佔據我的位置，這是多麼缺乏見識啊。我不是害怕主持寺院，而是害怕繼承開山祖師的法嗣。所以才退避三舍，極力推辭，而推薦你來主持寺院。你既然以一山禪師為師，怎麼可以茍且地遵循世俗的規矩而改變你的老師呢？由此說來，我尚且不希望讓先師座下的人輪流佔據大覺寺，更何況是牽強附會，想要成為我的法嗣呢？聽到這個訊息，我感到非常震驚，專門委託逆流塔主預先告知你，希望你能用玉峽的清音，直接點明此事。如果想要遵循世俗的規矩來改變法嗣，那麼我斷然不敢和你相聚一天。』再三懇切地拒絕了他。我的老師返回天目山的廬高峰塔。到了大戊申年，仁宗皇帝還在青宮的時候，聘請他，他沒有答應，皇帝賜給他金紋袈裟，並加封他為法慧禪師（Dharma Wisdom Zen Master）。我的老師隱居到儀真，己酉年，就住在船上。於是吟誦道：『懶得將前後之事來評判，船居生活確實勝過住在寺庵。以不定處為真正的丈室，這就是無住相的活伽藍（living monastery）。在煙霧籠罩的村莊和水鄉開啟早晨的供奉，在月光照耀的河灘和鮮花盛開的汀洲...』" ], "english_translations": [ 'Jue Monastery belonged to my teacher. My teacher recommended the chief monk Zu Yong to preside over it. Thereupon, Zu Yong traveled through Wu and Chu regions with a bamboo hat, reaching Wan Mountain and Mount Kuanglu in the west. Then, he returned eastward and built the Huanzhu Hermitage in Yandang Mountain of Wu, eventually forming a large monastery. Tingfa Qu Gong invited him to preside over Dajue Monastery, but he declined and recommended Ding Sou Tai Ying instead. Tai Ying had once received a position from Yi Shan Wan Yi, but now he wanted to change and take my teacher as his master. My teacher strongly disagreed with this and wrote a letter to reject him, saying: \'Yesterday we sat and talked, and before we could discuss other matters, you first proposed that I preside over the monastery and inherit my Dharma lineage. I fear that you are merely superficially following worldly customs. I have been acquainted with you for sixteen years, and our hearts are clear to each other. I did not expect that you would misunderstand my true intentions and want me to be like you. Why are you so fickle when it comes to important matters? The ancients deeply clarified the lineage of Dharma heirs because the great Dharma has its source and flow, which cannot be falsely claimed. Nowadays, the world is deteriorating, and customs are shallow. Some people offer money and request the transmission of the robe and bowl, exchanging monasteries for Dharma heirs. I have always been deeply saddened by this. Although Dajue Monastery was founded by my late teacher, there are many venerable monks in the ten directions of monasteries. Why abandon them and insist on occupying my position? This shows a lack of broad-mindedness. I am not afraid of presiding over the monastery, but I am afraid of inheriting the Dharma lineage of the founding master. Therefore, I retreat and strongly decline, recommending you to preside over the monastery. Since you have taken Zen Master Yi Shan as your teacher, how can you superficially follow worldly customs and change your teacher? From this perspective, I do not even want the disciples of my late teacher to take turns occupying Dajue Monastery, let alone forcibly claiming to be my Dharma heir. I was shocked to hear this news and specially entrusted the Pagoda Master of Ni Liu to inform you in advance, hoping that you can directly clarify this matter with the clear sound of Yu Xia. If you want to follow worldly customs and change the Dharma heir, then I will definitely not dare to associate with you for even a day.\' He repeatedly and earnestly rejected him. My teacher returned to the Lu Gaofeng Pagoda in Tianmu Mountain. In the year of Da Wushen, when Emperor Renzong was still in the Qing Palace, he invited him, but he declined. The emperor bestowed upon him a golden-threaded kasaya and conferred upon him the title of Dharma Wisdom Zen Master. My teacher went into seclusion in Yizhen, and in the year of Ji You, he lived on a boat. Then he chanted: \'I am too lazy to judge the past and present, living on a boat is indeed better than living in a monastery. Taking an uncertain place as the true abbot\'s room, this is the living monastery of no fixed abode. Opening the morning offerings in smoky villages and water towns, on moonlit beaches and flower-filled isles...\'", "English version Jue Monastery belonged to my teacher. My teacher recommended the chief monk Zu Yong to preside over it. Thereupon, Zu Yong traveled through Wu and Chu regions with a bamboo hat, reaching Wan Mountain and Mount Kuanglu in the west. Then, he returned eastward and built the Huanzhu Hermitage in Yandang Mountain of Wu, eventually forming a large monastery. Tingfa Qu Gong invited him to preside over Dajue Monastery, but he declined and recommended Ding Sou Tai Ying instead. Tai Ying had once received a position from Yi Shan Wan Yi, but now he wanted to change and take my teacher as his master. My teacher strongly disagreed with this and wrote a letter to reject him, saying: 'Yesterday we sat and talked, and before we could discuss other matters, you first proposed that I preside over the monastery and inherit my Dharma lineage. I fear that you are merely superficially following worldly customs. I have been acquainted with you for sixteen years, and our hearts are clear to each other. I did not expect that you would misunderstand my true intentions and want me to be like you. Why are you so fickle when it comes to important matters? The ancients deeply clarified the lineage of Dharma heirs because the great Dharma has its source and flow, which cannot be falsely claimed. Nowadays, the world is deteriorating, and customs are shallow. Some people offer money and request the transmission of the robe and bowl, exchanging monasteries for Dharma heirs. I have always been deeply saddened by this. Although Dajue Monastery was founded by my late teacher, there are many venerable monks in the ten directions of monasteries. Why abandon them and insist on occupying my position? This shows a lack of broad-mindedness. I am not afraid of presiding over the monastery, but I am afraid of inheriting the Dharma lineage of the founding master. Therefore, I retreat and strongly decline, recommending you to preside over the monastery. Since you have taken Zen Master Yi Shan as your teacher, how can you superficially follow worldly customs and change your teacher? From this perspective, I do not even want the disciples of my late teacher to take turns occupying Dajue Monastery, let alone forcibly claiming to be my Dharma heir. I was shocked to hear this news and specially entrusted the Pagoda Master of Ni Liu to inform you in advance, hoping that you can directly clarify this matter with the clear sound of Yu Xia. If you want to follow worldly customs and change the Dharma heir, then I will definitely not dare to associate with you for even a day.' He repeatedly and earnestly rejected him. My teacher returned to the Lu Gaofeng Pagoda in Tianmu Mountain. In the year of Da Wushen, when Emperor Renzong was still in the Qing Palace, he invited him, but he declined. The emperor bestowed upon him a golden-threaded kasaya and conferred upon him the title of Dharma Wisdom Zen Master (法慧禪師). My teacher went into seclusion in Yizhen, and in the year of Ji You, he lived on a boat. Then he chanted: 'I am too lazy to judge the past and present, living on a boat is indeed better than living in a monastery. Taking an uncertain place as the true abbot's room, this is the living monastery of no fixed abode (活伽藍). Opening the morning offerings in smoky villages and water towns, on moonlit beaches and flower-filled isles...'" ] }
放晚參。有客扣舷。來問道。頭陀不用口。喃喃庚戌。又還天目。辛亥。復船居。吳江陳子聰為師建幻住庵。師又去之。北隱汴梁。吟曰。廛市安居儘自繇。百般成現絕馳求。綠菘紫芥攔街賣。白米青柴倚戶收。十二時中生計足。數千年外道緣周。茍於心外存諸見。敢保驢年會合頭。明年又結幻住庵於六安山。吟曰。胸中何愛復何憎。自愧人前百不能。旋拾斷云修破衲。高攀危磴閣枯藤。千峰環繞半間屋。萬境空閑一個僧。除此現成公案外。且無佛法繼傳燈。丞相脫歡公望風訪師。師又棄庵。去之東海州。吟曰。道人孤寂任棲遲。跡寄湖村白水西。四壁煙昏茅屋窄。一天霜重板橋低驚濤拍岸明生滅。止水涵空示悟迷。萬象平沉心自照。波光常與月輪齊。歡公戒邑吏強師至私第。乃與中書平章並諸山。必致師于靈隱。師固辭曰。夫住持者。須具三種力。庶不敗事。一道力。二緣力。三智力。道體也。緣智用也。有其體而缺其用。尚可為之。但化權不周。事儀不備耳。使道體既虧。便神異無算。雖緣與。智亦奚為哉。或體用並缺。冒然居之。曰因曰果。寧無慊于中乎。貧道無其實。故不敢尸其名。竟稱病還天目。延祐丙辰。上諭宣政院。簡辨名山宿德。以聞。承旨者期入天目。師聞遁去。南徐丹陽蔣均為建幻住庵。戊午。
【現代漢語翻譯】 現代漢語譯本：傍晚時分，禪修晚課結束。有客人敲著船舷來拜訪，問道。頭陀（苦行僧）不用口唸誦，只是喃喃自語地念著『庚戌』。之後又回到天目山。辛亥年，再次住在船上。吳江的陳子聰為師父建造了幻住庵。師父又離開了那裡，向北隱居在汴梁，吟誦道：『住在城市裡安穩自在，各種事物顯現都與追求無關。綠色的菘菜和紫色的芥菜在街邊售賣，白米和青柴靠著門邊堆放。一天十二個時辰生活所需充足，數千年外修道的因緣圓滿。如果心中還存在外在的見解，我敢保證驢年也不會開悟。』第二年，又在六安山結廬建造幻住庵，吟誦道：『心中沒有什麼愛也沒有什麼恨，慚愧在人前百無一能。隨意撿起斷裂的雲彩縫補破舊的衲衣，高高攀上危險的石磴懸掛著枯萎的藤蔓。千座山峰環繞著半間小屋，萬千景象空曠閒適只有一個僧人。除了這現成的公案之外，再沒有佛法可以繼續傳承燈火。』丞相脫歡公（人名）仰慕師父的風采前來拜訪，師父又捨棄了庵，前往東海州，吟誦道：『道人孤單寂寞任憑棲息，足跡寄託在湖邊村莊的白水西。四面墻壁煙霧昏暗茅屋狹窄，一天霜雪沉重木板橋低矮。驚濤拍打著岸邊，明白生滅的道理。止水涵養著天空，昭示著覺悟和迷惑。萬千景象平靜沉寂，內心自然照亮一切，波光常常與月亮的光輝相齊。』脫歡公命令地方官吏強行將師父請到自己的府邸。於是與中書平章（官名）以及各山寺的僧人，一定要請師父到靈隱寺主持。師父堅決推辭說：『要擔任住持的人，必須具備三種能力，才能不把事情辦壞。一是道力，二是緣力，三是智力。道是本體，緣和智是作用。有本體而缺少作用，尚且可以勉強為之，但教化的權力不周全，事情的儀式不完備罷了。如果道體已經虧損，即使有無數的神異，緣分和智慧又有什麼用呢？或者本體和作用都缺少，貿然地居住在這個位置上，說是因說是果，難道心中沒有慚愧嗎？貧道沒有這樣的實力，所以不敢佔據這個名位。』最終稱病返回天目山。延祐丙辰年，皇帝下令宣政院，選拔著名山寺中有德行的老僧，上報朝廷。承旨的人約定前往天目山。師父聽說后就逃走了。南徐丹陽的蔣均為師父建造幻住庵。戊午年。
【English Translation】 English version: One evening, after the evening meditation, a guest knocked on the side of the boat and came to ask a question. The tuduo (ascetic monk) didn't recite aloud, but murmured 'Gengxu'. Later, he returned to Tianmu Mountain. In the year of Xinhai, he lived on a boat again. Chen Zicong of Wujiang built the Illusory Abode (Huanzhu An) for the master. The master left there again and went north to hide in Bianliang, chanting: 'Living in the city is peaceful and free, all manifestations are unrelated to seeking. Green songcai (napa cabbage) and purple mustard greens are sold on the street, white rice and green firewood are piled up by the door. The necessities of life are sufficient for twelve hours a day, and the karmic conditions for cultivating the dao (path) outside for thousands of years are complete. If there are still external views in the heart, I dare to guarantee that enlightenment will not come even in the year of the donkey.' The following year, he built the Illusory Abode (Huanzhu An) again on Mount Liuan, chanting: 'What is there to love or hate in my heart? I am ashamed of being incapable in front of others. Casually picking up broken clouds to mend my worn-out napa (monk's robe), climbing high on dangerous stone steps to hang withered vines. A thousand peaks surround a half-room hut, ten thousand realms are empty and idle with only one monk. Apart from this readily available public case, there is no Fo Fa (Buddha's teachings) to continue transmitting the lamp.' Prime Minister Tuohuan Gong (personal name) admired the master's demeanor and came to visit. The master abandoned the an (abbey) again and went to Donghai Prefecture, chanting: 'The daoren (Taoist) is lonely and free to dwell wherever he pleases, his traces are entrusted to the village by the lake, west of the White Water. The four walls are smoky and the thatched hut is narrow, the frost is heavy and the wooden bridge is low. Startling waves beat against the shore, revealing the principle of arising and ceasing. Still water contains the sky, showing enlightenment and delusion. All phenomena are peaceful and still, the heart naturally illuminates everything, the light of the waves is always equal to the moon's radiance.' Tuohuan Gong ordered the local officials to forcibly bring the master to his residence. Then, together with the zhongshu pingzhang (official title) and the monks from various mountain temples, they insisted on inviting the master to preside over Lingyin Temple. The master firmly declined, saying: 'A person who is to be the abbot must possess three kinds of power in order to not ruin things. First, dao li (the power of the path), second, yuan li (the power of conditions), and third, zhi li (the power of wisdom). Dao (the path) is the substance, yuan (conditions) and zhi (wisdom) are the function. Having the substance but lacking the function can still be勉強 (勉強), but the power of transformation is incomplete, and the rituals are not complete. If the substance of the dao (path) is already damaged, even if there are countless supernatural powers, what use are conditions and wisdom? Or if both substance and function are lacking, and one rashly occupies this position, saying it is cause or effect, wouldn't there be shame in one's heart? This poor monk does not have such strength, so I dare not occupy this position.' In the end, he claimed illness and returned to Tianmu Mountain. In the year of Bingchen of the Yanyou era, the emperor ordered the Xuanzheng Yuan to select virtuous old monks from famous mountain temples and report them to the court. The person who received the order agreed to go to Tianmu Mountain. When the master heard this, he fled. Jiang Jun of Nanxu Danyang built the Illusory Abode (Huanzhu An) for the master. Year of Wu-wu.
又還天目。明年九月。朝旨褒號佛慈圓照廣慧禪師。改獅子院。為正宗禪寺。駙馬沈王王璋。又赍御香紫衣。即所居而脩敬慕焉。宣政又以徑山請師。師不就。乃結幻住庵于中隹山。中隹去西峰三十里。巖磴險絕。緇素䟦涉甚難。求師歸院。至治癸亥。西峰凍涸。大木摧折。師自敘曰。余初心出家。志在草衣。垢面習頭陀行。以冒服田衣。抱愧沒齒。平昔懶退。非矯世絕俗。蓋以文字則失於學問。參究則缺于悟明。尋常為好事者之所稱道。亦報緣之偶然耳。秋示微疾。有省候者。師皆曰。幻住庵漏且朽矣。不可久住也。有僧告歸吳門。師曰。何不過了。中秋去十三日。手書屬弟子曰。幻者朝死夕化。骨便送歸三塔。依清規儀式。不許循世禮也。次日白虹貫山。巔師跏趺。書偈而化。停龕三日。顏益和悅。道俗奔集逾萬。奉全身塔于寺西望江石。閱世六十一。坐夏三十七。明宗己巳賜謚。曰智覺禪師。塔曰法雲。元統甲戌。追尊為普應國師。乃以廣錄三十卷。頒入大藏。更命重臣。銘國師道行於碑南詔五比丘。繪師頂相還國。四眾迎相。入中慶城相。放五色異光。繇是傾信禪宗。奉師為南詔第一祖。時皆曰。本公圓辯不閟。鍼砭多方。哀講士之趨岐。傷禪流之混繼。乃推大覺以嗣開先。接玄鑒而化南詔。𠃔有大愚安龍潭
信之高風。至於大功不宰。至讓無名。杖履蕭然。云行鶴舉視聲名。而若浼甘。肥遁以如飴。楷芙蓉訥圓通不足過之。以其瀚海餘波。煙屯雨驟。提鳳閣之儒臣。醒天潢之貴戚。而永明壽明教嵩。庶可並駕云。
贊曰。人人抱荊山之璧。個個得赤水之珠。何難兄釋迦。而弟彌勒。及讀本祖自敘之語。愧汗橫流。俯仰無地矣。嗟乎非真祖師心語不吐。非正嫡裔背汗不流。心語不吐者昧后也。背汗不流者欺先也。昧后欺先。互相啖啖。則本祖隱現。堪忍世界。何日而休哉。
仰山佛智熙禪師
禪師姓唐氏。豫章人也。稱元熙者。西山明覺院得度之名也。晦機者。其師物初觀和尚所贈之字也。號佛智者御製也。臨江通判從文丞相靖難死國。唐元齡者。熙之胞兄也。廬山一山萬禪師者。熙之益友也。大中大夫廣智全悟釋教宗主。笑隱大欣禪師者。乃熙嗣法弟子也。熙為人事親以孝。事師以誠。昆仲之間以義。道友之間以直。訓誨門弟。則嚴且慈。熙嘗與一山萬行腳。萬不耐叢林。好譏諸方。熙每抑之。且曰。明眼衲子出言為叢林。輕重豈可易乎。物初觀公時居玉幾。公為浙人。每操鄉音。晝夜批削學者。學者畏其口不敢近。熙強萬上謁觀公。觀與熙語大驚。默計曰。澆漓末世有此人也。又指萬問熙曰。此老
【現代漢語翻譯】 現代漢語譯本：信奉高尚的品格。達到偉大的功績卻不自以為是，達到最高的謙讓而不求名聲。手持枴杖，穿著草鞋，悠然自得。看待聲名，就像沾染了甘甜一樣，急於擺脫；隱居山林，就像品嚐飴糖一樣，甘之如飴。用楷體書寫芙蓉，用訥言表達圓融，都不足以超過他。因為他擁有如瀚海般浩瀚的餘波，像煙霧瀰漫，驟雨傾盆。他提拔鳳閣的儒臣，警醒天潢的貴戚。或許永明延壽（Yongming Yanshou，指永明延壽禪師），明教嵩（Mingjiao Song，指明教嵩禪師）可以與他並駕齊驅吧。
讚語說：人人都懷抱著荊山的寶玉（Jing Shan，古地名，以產玉聞名），個個都得到了赤水的明珠（Chi Shui，古地名，以產珠著名）。為什麼難得出現像釋迦牟尼（Shijia，即釋迦牟尼佛）一樣的兄長，像彌勒（Mile，即彌勒菩薩）一樣的弟弟呢？等到讀了本祖（Ben Zu，指仰山佛智熙禪師）自己敘述的語句，慚愧得汗流浹背，無地自容啊！唉！如果不是真正的祖師心語，就不會吐露出來；如果不是真正的嫡系後裔，就不會背上流汗。心語不吐露，就是矇昧後人；背上不流汗，就是欺騙先人。矇昧後人，欺騙先人，互相吞噬，那麼本祖的隱現，堪忍的世界，什麼時候才能停止呢？
仰山佛智熙禪師（Yangshan Fozhi Xi Chanshi）
禪師姓唐，是豫章（Yuzhang，古地名，今江西一帶）人。被稱為元熙（Yuan Xi）是因為在西山明覺院（Xishan Mingjue Yuan）出家時所取得的名字。晦機（Hui Ji）是他的老師物初觀和尚（Wuchu Guan Heshang）所贈予的字。佛智（Fozhi）是御賜的稱號。臨江通判從文丞相（Congwen Chengxiang）爲了平定叛亂而死於國難，唐元齡（Tang Yuanling）是熙禪師的胞兄。廬山一山萬禪師（Yishan Wan Chanshi）是熙禪師的益友。大中大夫廣智全悟釋教宗主笑隱大欣禪師（Xiaoyin Daxin Chanshi）是熙禪師的嗣法弟子。熙禪師為人孝順父母，以誠待師，兄弟之間講義氣，道友之間坦誠相待。訓誨門徒，既嚴厲又慈愛。熙禪師曾經與一山萬禪師一同行腳，萬禪師不能忍受叢林生活，喜歡譏諷各方。熙禪師總是勸阻他，並且說：『明眼的衲子（Na Zi，指僧人）說話是爲了叢林，輕重怎麼可以輕易改變呢？』物初觀公（Wuchu Guan Gong）當時住在玉幾（Yu Ji，地名），觀公是浙江人，經常帶著鄉音，日夜不停地批改學者的文章，學者們害怕他的口才，不敢靠近。熙禪師強迫萬禪師去拜見觀公。觀公與熙禪師交談后大吃一驚，默默地想：『澆漓的末世竟然有這樣的人啊！』又指著萬禪師問熙禪師：『這位老...
【English Translation】 English version: He believed in noble character. He achieved great merit without being self-important, and attained the highest level of humility without seeking fame. He walked leisurely with a staff and straw sandals. He regarded fame and reputation as if they were a sweet substance that he was eager to get rid of; he retreated into the mountains as if savoring delicious candy. Writing hibiscus in regular script and expressing perfect understanding with reserved words are not enough to surpass him. Because he possessed the vast aftereffects like a boundless ocean, like misty smoke and sudden rain. He promoted Confucian officials from the Phoenix Pavilion and awakened the noble relatives of the imperial family. Perhaps Yongming Yanshou (Yongming Yanshou, referring to Chan Master Yongming Yanshou) and Mingjiao Song (Mingjiao Song, referring to Chan Master Mingjiao Song) could be compared to him.
The eulogy says: Everyone holds the jade of Jing Shan (Jing Shan, an ancient place name, famous for producing jade), and everyone obtains the pearl of Chi Shui (Chi Shui, an ancient place name, famous for producing pearls). Why is it difficult to have a brother like Shakyamuni (Shijia, i.e., Shakyamuni Buddha) and a younger brother like Maitreya (Mile, i.e., Maitreya Bodhisattva)? When I read the words of the autobiography of Ben Zu (Ben Zu, referring to Chan Master Yangshan Fozhi Xi), I was ashamed and sweating profusely, with no place to hide! Alas! If it is not the true words of the ancestral master's heart, they will not be uttered; if it is not the true direct descendant, sweat will not flow down the back. Not uttering the words of the heart is to deceive future generations; not sweating down the back is to deceive the ancestors. Deceiving future generations and deceiving ancestors, devouring each other, then when will the appearance and disappearance of Ben Zu, and the world of endurance, ever cease?
Chan Master Yangshan Fozhi Xi (Yangshan Fozhi Xi Chanshi)
The Chan Master's surname was Tang, and he was from Yuzhang (Yuzhang, an ancient place name, now around Jiangxi). He was called Yuan Xi (Yuan Xi) because that was the name he received when he became a monk at Xishan Mingjue Monastery (Xishan Mingjue Yuan). Hui Ji (Hui Ji) was the name given to him by his teacher, Monk Wuchu Guan (Wuchu Guan Heshang). Fozhi (Fozhi) was the title bestowed by the emperor. The Vice Minister Congwen (Congwen Chengxiang) of Linjiang died for the country while suppressing the rebellion, and Tang Yuanling (Tang Yuanling) was Chan Master Xi's biological brother. Chan Master Yishan Wan (Yishan Wan Chanshi) of Mount Lu was Chan Master Xi's beneficial friend. Great Master Xiaoyin Daxin (Xiaoyin Daxin Chanshi), the leader of the Buddhist sect, was Chan Master Xi's Dharma heir. Chan Master Xi was filial to his parents, sincere to his teacher, righteous among his brothers, and honest among his fellow practitioners. He was both strict and compassionate in instructing his disciples. Chan Master Xi once traveled with Chan Master Yishan Wan, but Chan Master Wan could not endure the monastic life and liked to criticize various places. Chan Master Xi always restrained him and said: 'An enlightened monk speaks for the monastic community, how can the importance be easily changed?' Master Wuchu Guan (Wuchu Guan Gong) was living in Yu Ji (Yu Ji, place name) at that time. Master Guan was from Zhejiang and often spoke with a local accent, correcting the scholars' writings day and night. The scholars were afraid of his eloquence and dared not approach him. Chan Master Xi forced Chan Master Wan to visit Master Guan. Master Guan was greatly surprised after talking with Chan Master Xi and thought to himself: 'In this degenerate age, there is such a person!' He then pointed to Chan Master Wan and asked Chan Master Xi: 'This old...
為誰。熙對曰。乃元熙同行某甲也。觀素聞萬名。故深愛熙。得友之正。乃留夏。朝夕警誨。熙輒深入玄奧。久之出住百丈。萬嗣東叟住廬山開先寺。兩山法席大振。衲子絡繹西江。訴禪人嘗掌開先內記。請益參究。達旦不臥。萬每示之。訴不領。萬曰。百丈熙堂頭當能了子大事。亟行勿遲。但勿可言從開先來。訴謁百丈。熙問曰。何來。對曰。廬山。曰。曾見萬聱頭否。訴不語。熙指曰。果遭渠賣弄矣。欣悚然莫知所以。熙居百丈十二載。遷凈慈七載。遷雙徑。居雙徑。未久退隱南山之陽。江右叢林聞熙退閑。爭啟請之不已。熙領仰山。仰山久廢之餘。熙至。衲子不厭枯淡。從之者數百輩。其堂廡朽敗不堪。主事僧歷請充修造。熙歷止不許。一夜雷雨暴作。方丈後壁忽崩塌。熙移繩床。就侍者房而臥。明晨命以草苫之。有富人入山見熙。坐草壁邊說法。而禪者悠悠自若。富人乃大異。發意堅請新之。仰山遂成精舍。延祐六年秋。仲手字別所知。復作偈別眾而逝。時侍僧有失常度。語話聲高。熙復張目正色曰。敢以吾死而墮吾規耶。擯逐之。已而瞑目長往。世壽八十二。僧夏六十三。熙四為住持。以䇿發為急務。然機不易施。施必中節。嘗以百丈野狐話。問訴書記。訴擬對熙喝之。訴即悟旨。又舉太原孚聞角悟道因緣
{ "translations": [ "現代漢語譯本：", "問：爲了誰？", "熙回答說：『是和元熙一起同行的某甲（指具體的人，不指明姓名）』。", "觀素（指一位僧人，不指明姓名）早就聽聞元熙的名聲，所以非常喜愛元熙，認為他得到了真正的朋友，於是留他在夏安居期間，早晚都警醒教誨他。元熙總是能深入理解其中的玄妙奧義。過了很久，元熙離開百丈山，去別處居住。", "萬嗣東叟（指一位僧人，不指明姓名）住在廬山的開先寺。兩座山頭的佛法非常興盛，僧人絡繹不絕地從西江趕來。訴禪人（指一位禪僧，不指明姓名）曾經掌管開先寺的內務記錄，向萬嗣東叟請教參禪的道理，直到天亮都不睡覺。萬嗣東叟總是開示他，但訴禪人不能領悟。萬嗣東叟說：『百丈山的熙堂頭（指元熙）應當能夠了結你的大事，趕快去不要遲疑。但不要說你是從開先寺來的。』", "訴禪人去拜見百丈山的元熙。元熙問：『從哪裡來？』", "回答說：『廬山。』", "元熙說：『曾經見過萬聱頭（指萬嗣東叟）嗎？』", "訴禪人不說話。", "元熙指著他說：『果然被他賣弄了。』訴禪人感到恐懼害怕，不知道為什麼。", "元熙在百丈山住了十二年，後來遷到凈慈寺住了七年，又遷到雙徑寺居住。在雙徑寺居住不久，就退隱到南山南面。江西的各個寺院聽說元熙退隱，爭相懇請他出來主持寺院，沒有停止。元熙領眾住在仰山。仰山寺荒廢了很久，元熙到來后，僧人們不嫌棄清苦平淡，跟隨他的人有幾百個。寺院的殿堂破敗不堪，負責僧人多次請求修繕建造，元熙始終不允許。一天夜裡，雷雨大作，方丈室後面的墻壁忽然倒塌。元熙移動繩床，到侍者的房間睡覺，第二天早晨命令用草覆蓋住倒塌的墻壁。有富人進山看見元熙坐在草壁邊說法，而禪僧們悠閒自在，富人感到非常驚異，決心堅決請求重新建造寺院。仰山寺於是成為精美的寺院。", "延祐六年秋天，元熙親手寫字告別所認識的人，又作偈告別大眾而去世。當時侍奉的僧人有失去常態的，說話聲音很高。元熙又睜開眼睛，神色嚴肅地說：『敢因為我死了就違反我的規矩嗎？』把他們趕走。之後才閉上眼睛去世。世壽八十二歲，僧臘六十三年。元熙四次擔任住持，把選拔人才作為緊急事務。然而時機不容易運用，運用就一定恰當。曾經用百丈野狐的故事，問訴書記（指一位負責記錄的僧人，不指明姓名）。訴書記想要用喝斥來回答元熙，訴書記立刻領悟了其中的旨意。元熙又舉出太原孚（指一位僧人，不指明姓名）聽到角聲而悟道的因緣。", "", "", "english_translations": [ "English version:", "Asked: 'For whom?'", "Xi replied: 'It is a certain Jia (referring to a specific person, name not specified) who traveled with Yuanxi.'", "Guan Su (referring to a monk, name not specified) had long heard of Yuanxi's reputation, so he deeply admired Yuanxi, considering him to have found a true friend, so he kept him during the summer retreat, admonishing and teaching him morning and evening. Yuanxi was always able to deeply understand the profound mysteries within. After a long time, Yuanxi left Baizhang Mountain to reside elsewhere.", "Wan Si Dong Sou (referring to a monk, name not specified) lived in Kaixian Temple on Mount Lu. The Dharma of both mountains was very prosperous, and monks flocked from the West River. Chan Monk Su (referring to a Chan monk, name not specified) once managed the internal records of Kaixian Temple, asking Wan Si Dong Sou for instruction on Chan practice, staying up until dawn. Wan Si Dong Sou always instructed him, but Chan Monk Su could not understand. Wan Si Dong Sou said: 'The Head Monk Xi (referring to Yuanxi) of Baizhang Mountain should be able to resolve your great matter, go quickly without delay. But do not say that you came from Kaixian Temple.'", "Chan Monk Su went to visit Yuanxi of Baizhang Mountain. Xi asked: 'Where do you come from?'", "He replied: 'Mount Lu.'", "Xi said: 'Have you seen Wan Aotou (referring to Wan Si Dong Sou)?'", "Chan Monk Su did not speak.", "Xi pointed at him and said: 'Indeed, you have been made a fool of by him.' Chan Monk Su felt fear and apprehension, not knowing why.", "Xi lived on Baizhang Mountain for twelve years, then moved to Jingci Temple for seven years, and then moved to Shuangjing Temple. Not long after residing in Shuangjing Temple, he retired to the south of Nanshan. The monasteries of Jiangxi heard that Xi had retired, and competed to invite him to preside over the monasteries, without stopping. Xi led the community at Yangshan. Yangshan Temple had been abandoned for a long time. After Xi arrived, the monks did not dislike the simple and plain life, and hundreds of people followed him. The halls of the temple were dilapidated, and the responsible monks repeatedly requested repairs and construction, but Xi always refused. One night, there was a thunderstorm, and the wall behind the abbot's room suddenly collapsed. Xi moved the rope bed and slept in the attendant's room, and the next morning ordered the collapsed wall to be covered with grass. A rich man entered the mountain and saw Xi sitting by the grass wall preaching, and the Chan monks were leisurely and at ease. The rich man was very surprised and determined to firmly request the reconstruction of the temple. Yangshan Temple then became a fine monastery.", "In the autumn of the sixth year of Yanyou, Yuanxi personally wrote a letter to bid farewell to those he knew, and also wrote a verse to bid farewell to the public and passed away. At that time, the serving monks were out of order, speaking in loud voices. Xi opened his eyes again and said sternly: 'Dare you violate my rules because I am dead?' He drove them away. Only then did he close his eyes and pass away. He lived to be eighty-two years old, and had been a monk for sixty-three years. Xi served as abbot four times, and regarded the selection of talents as an urgent matter. However, the opportunity was not easy to use, and when used, it was always appropriate. He once used the story of the Baizhang Wild Fox to ask the Recording Secretary (referring to a monk in charge of records, name not specified). The Recording Secretary wanted to answer Xi with a shout, and the Recording Secretary immediately understood the meaning. Xi also cited the cause and condition of Taiyuan Fu (referring to a monk, name not specified) attaining enlightenment upon hearing the sound of a horn." ] }
。示常道者曰。盧生入滄海。太史游名山。從此楊州城外路。令嚴不許早開關。常亦悟旨。(常號梅屋。著佛祖通載行世。)又以西湖山水問倫上人。倫曰。通身無影像。步步絕行蹤。熙厲聲曰。未在。更道。倫亦悟旨(倫號仲方。后住保寧)。熙晚年久不上堂。四眾堅請之。熙乃曰。雲門道。個普字盡大地。人不柰何。殊不知雲門四棱著地。當時若與震威一喝。待此老惡發。徐徐打個問訊道。莫怪觸忤。好非但救取此老。亦能振起雲門綱宗。雖然口是禍門。有數禪者。座下省發而去。
笑隱欣禪師
禪師大訴者。字笑隱。世籍江州。為唐尚書陳操之裔。后徙居南昌。故為南昌陳氏也。母蕭氏。孕感異徴。日者讖曰。生子當爲法中龍文中虎。及娩。地為震動。父歿。母盛年修凈業。欣為童時。見佛相好。則戀慕如慈親。年九歲。得依水陸院伯父云阇黎為大僧。遍閱大藏經文。欲扣明己躬。愿盡形壽以法為檀。時一山萬禪師開化匡廬之開先寺。訴竟走依之。不發。然訴常於此切萬指。往百丈。遂徹證於熙禪師拂下。熙曰。昔黃龍得旨。泐潭領徒。遊方及見慈明。氣索汗下。你道過在甚處。訴對曰。千年桃核里。覓甚舊時仁。熙以為類己。大然之。熙遷杭之凈慈。命欣分座。訴以書記自任。蓋欣博學廣知。加
【現代漢語翻譯】 示常道者說：『盧生進入滄海，太史游歷名山。從此楊州城外的道路，命令嚴厲不許早開關。』常也領悟了旨意。（常號梅屋，著有《佛祖統紀》流傳於世。）又以西湖山水問倫上人，倫說：『通身沒有影像，步步斷絕行蹤。』熙厲聲說：『未到。』再道。倫也領悟了旨意（倫號仲方，后住保寧）。熙晚年很久不上堂，四眾堅決請求他。熙於是說：『雲門說，一個『普』字遍盡大地，人無可奈何。殊不知雲門四棱著地。當時如果與他震威一喝，等這老傢伙惡性發作，慢慢地打個問訊說：『莫怪觸忤。』好！非但救取這老傢伙，也能振興雲門宗綱。雖然口是禍患之門。』有一些禪者，在他的座下省悟而離去。
笑隱欣禪師
禪師大訴者，字笑隱，世籍江州，是唐朝尚書陳操的後裔，后遷居南昌，所以是南昌陳氏。母親蕭氏，懷孕時有奇異的徵兆。相面的人預言說：『生的兒子應當是佛法中的龍，文章中的虎。』等到出生時，地面為之震動。父親去世后，母親壯年時修習凈業。欣小時候，見到佛的相好，就戀慕如同慈親。九歲時，得以依水陸院的伯父云阇黎為大僧，遍閱大藏經文，想要探明自身，愿盡畢生以佛法為佈施。當時一山萬禪師在匡廬的開先寺開化。訴最終跑去依止他，沒有被接納。然而訴常常在此懇切地向萬禪師請教，前往百丈，于熙禪師的拂塵下徹底證悟。熙說：『昔日黃龍得旨，泐潭領徒，遊方時見到慈明，氣索汗下。你說過失在哪裡？』訴回答說：『在千年的桃核里，尋找什麼舊時的仁義。』熙認為他像自己，非常認可他。熙遷往杭州的凈慈寺，命欣分座。訴以書記自任。因為欣博學廣知，更加...
【English Translation】 The one who showed the constant way said: 'Lu Sheng enters the Canghai (East Sea), the Grand Historian travels to famous mountains. From now on, the road outside Yangzhou city, the order is strict and does not allow early opening of the gate.' Chang also understood the meaning. (Chang, named Meiwu, wrote 'Comprehensive Records of Buddhas and Patriarchs' which is circulated in the world.) He also asked Zen Master Lun about the landscape of West Lake. Lun said: 'The whole body has no image, every step cuts off traces.' Xi sternly said: 'Not yet.' Said again. Lun also understood the meaning (Lun, named Zhongfang, later lived in Baoning). In his later years, Xi did not ascend the hall for a long time, and the four assemblies firmly requested him to do so. Xi then said: 'Yunmen (a famous Zen master) said, the single character 'Pu' (universal) exhausts the entire earth, and people can do nothing about it. Little do they know that Yunmen's four edges are on the ground. At that time, if I had given him a thunderous shout, waiting for this old fellow's evil nature to erupt, I would slowly make a greeting and say: 'Don't blame me for offending you.' Good! Not only would I save this old fellow, but I could also revitalize the Yunmen sect's principles. Although the mouth is the gate of disaster.' Some Zen practitioners, under his seat, awakened and left.
Zen Master Xiaoyin Xin
Zen Master Da Su, styled Xiaoyin, was from Jiangzhou by lineage, a descendant of Chen Cao, the Tang Dynasty Minister. Later, he moved to Nanchang, hence he was from the Chen family of Nanchang. His mother, Xiao, felt unusual signs during pregnancy. A fortune teller prophesied: 'The son born should be a dragon in the Dharma and a tiger in literature.' When he was born, the ground shook. After his father died, his mother cultivated pure karma in her prime. When Xin was a child, seeing the Buddha's auspicious appearance, he yearned for it like a loving parent. At the age of nine, he was able to rely on his uncle Yun Sheli of the Water and Land Monastery to become a great monk, extensively reading the scriptures of the Tripitaka, wanting to explore his own self, and vowing to dedicate his life to giving the Dharma as alms. At that time, Zen Master Yishan Wan was enlightening at Kaixian Temple in Kuanglu. Su eventually ran to rely on him, but was not accepted. However, Su often earnestly asked Zen Master Wan here, and went to Baizhang, and thoroughly realized enlightenment under Zen Master Xi's whisk. Xi said: 'In the past, Huanglong (a Zen master) obtained the meaning, Letan (another Zen master) led disciples, and when he traveled and saw Ciming (another Zen master), he was out of breath and sweating. Where do you say the fault lies?' Su replied: 'In the thousand-year-old peach pit, what old benevolence are you looking for?' Xi thought he was like himself and greatly approved of him. Xi moved to Jingci Temple in Hangzhou and ordered Xin to share the seat. Su took on the responsibility of secretary. Because Xin was learned and knowledgeable, and more...
之辯才轉變無方。嘗題曹操讀碑圖。其略曰。碑陰八字非隱語。德祖有智如滑稽。豈是阿瞞不解此。感愧上馬歸路迷。一時名輩稱之。又訪中峰本禪師于天目山。坐語。夜半風雨大作。崖石欲裂。左右皆辟易。訴不少動。中峰曰。訴公慧定之力。俱足他日必大可觀。至大四年。出住湖之烏回。次住杭城報國。又住中竺報國。中竺俱經火之餘。訴至任緣鼓舞。大廈俱成。僧徒相從者垂千輩。首以竹篦子付之覺原曇。而妙喜門風又一振矣。天曆元年。朝旨改金陵潛邸。為大龍翔集慶寺。以訴為開山第一代。明年詔入奎章閣。設高座。闡揚大法。出貂裘金衲賜之。欣終不以示人。然自奉儉薄。衾衣常十數載不易也。頻躬燒香。浴以給眾。身外之役。不以勞人。至於名教節義。則感勵奮激。不知有己。明宗嘉其風範。親書廣智庵額賜。訴退居處。至順二年。疏謝。歸林下。不報。又辭。文宗敕臺臣慰欣。安居龍翔終老。兼命較訂百丈清規。為緇門定式。蓋百丈建立以來。年代數百。法久成獘。諸方叢席各杜繩規。俾律儀大典易式無聞。欣以百丈舊文。訂列條章若干門。互換主賓。令法久住。書成。進上。敕諸叢林。遵而一之。於是天下緇流。禮樂鏗鏘。進止有節。大智之風。儼然在矣。嗣後朝賜益隆。梵侶益眾。其禪席之盛。
【現代漢語翻譯】 現代漢語譯本：他的辯才轉變無方。曾經在曹操讀碑圖上題詩，大意是：『碑陰的八個字不是什麼隱語，楊修（德祖）的才智像滑稽一樣敏捷。難道是曹操（阿瞞）不理解這意思嗎？』（曹操）因此感到慚愧，上馬後迷失了歸路。一時名流都稱讚他。他又去天目山拜訪中峰本禪師，兩人坐著交談。半夜風雨大作，山崖巖石好像要裂開一樣，左右的人都嚇得躲避，而普訴禪師卻一點也不動。中峰禪師說：『普訴禪師的智慧和定力都足夠，將來必定會有大的作為。』至大四年（1311年），普訴禪師出任湖州烏回寺的住持，之後又擔任杭州報國寺的住持，再後來擔任中竺報國寺的住持。中竺寺在經歷火災後一片廢墟，普訴禪師到任后隨緣弘法，寺廟大殿全部建成。僧徒跟隨他的有近千人。他首先將竹篦子交給覺原曇禪師，於是妙喜禪師的宗風又一次振興。天曆元年（1328年），朝廷下旨將金陵的潛邸改為大龍翔集慶寺，任命普訴禪師為開山第一代住持。第二年，朝廷下詔讓他進入奎章閣，設定高座，宣揚大法，並賜給他貂皮大衣和金線袈裟。普訴禪師很高興地接受了，但從不向人炫耀。然而他自己生活儉樸，被子衣服常常十幾年都不更換。他經常親自燒香，沐浴后將熱水供給大眾使用。自身以外的事務，不勞煩別人。至於名教節義方面，則總是慷慨激昂，奮發激勵，完全不顧自己。明宗皇帝嘉獎他的風範，親自題寫『廣智庵』的匾額賜給他。普訴禪師退居此處。至順二年（1331年），他上疏請求辭官，迴歸山林，朝廷沒有批準。他又一次辭官，文宗皇帝敕令臺臣慰問普訴禪師，讓他安心在龍翔寺養老，並命令他校訂《百丈清規》，作為僧侶的定製。大概是因為百丈禪師建立清規以來，已經過了數百年，時間久了就產生了弊端，各地的寺院都各自為政，使得律儀大典幾乎無人知曉。普訴禪師根據百丈禪師的舊文，訂立了若干條章，互相轉換主賓的位置，使佛法能夠長久住世。書寫完成後，進獻給朝廷。皇帝下令各寺院遵照執行。於是天下的僧侶，禮樂和諧，進退有節，大智禪師的宗風，儼然重現。此後朝廷賞賜更加豐厚，僧侶也越來越多，他的禪席非常興盛。
【English Translation】 English version: His eloquence transformed without limit. He once inscribed a poem on Cao Cao's 'Reading the Stele' picture, the gist of which was: 'The eight characters on the back of the stele are not a riddle. Yang Xiu (Dezu)'s intelligence is as quick as a jester. Could it be that Cao Cao (Aman) did not understand this?' (Cao Cao) therefore felt ashamed, and after mounting his horse, he lost his way home. For a time, famous people praised him. He also visited Zen Master Zhongfeng Ben at Tianmu Mountain. They sat and talked. In the middle of the night, a great wind and rain arose, and the cliffs and rocks seemed about to split. Those around him were frightened and fled, but Pu Su Chan Master did not move at all. Zen Master Zhongfeng said, 'Pu Su Chan Master's wisdom and samadhi are both sufficient; in the future, he will surely achieve great things.' In the fourth year of Zhida (1311), Pu Su Chan Master became the abbot of Wuhui Temple in Huzhou, then the abbot of Baoguo Temple in Hangzhou, and later the abbot of Zhongzhu Baoguo Temple. Zhongzhu Temple was in ruins after a fire. After Pu Su Chan Master took office, he propagated the Dharma according to circumstances, and all the temple halls were rebuilt. Nearly a thousand monks followed him. He first handed the bamboo whisk to Zen Master Jueyuan Tan, and thus the style of Zen Master Miaoxi was revived once again. In the first year of Tianli (1328), the imperial court ordered that the former residence of the prince in Jinling be changed to the Dalongxiang Jiqing Temple, and appointed Pu Su Chan Master as the first-generation abbot. The following year, the imperial court issued an edict summoning him to the Kuizhang Pavilion, setting up a high seat, proclaiming the great Dharma, and bestowing upon him a sable coat and a gold-threaded kasaya. Pu Su Chan Master gladly accepted them but never showed them off to others. However, he himself lived frugally, and his quilts and clothes were often not changed for more than ten years. He often personally burned incense and, after bathing, provided hot water for the public to use. He did not trouble others with matters outside of himself. As for the matters of Confucianism, doctrines, and integrity, he was always passionate, enthusiastic, and inspiring, completely disregarding himself. Emperor Mingzong praised his demeanor and personally inscribed the plaque 'Guangzhi Hermitage' and bestowed it upon him. Pu Su Chan Master retired here. In the second year of Zhishun (1331), he submitted a memorial requesting to resign and return to the mountains, but the imperial court did not approve it. He resigned again, and Emperor Wenzong ordered the officials to comfort Pu Su Chan Master, allowing him to live peacefully in Longxiang Temple until his death, and ordered him to revise the 'Rules of Baizhang' as a standard for monks. It was probably because since Zen Master Baizhang established the rules, hundreds of years had passed, and over time, there were drawbacks. The temples in various places each did their own thing, making the great code of discipline almost unknown. Pu Su Chan Master, based on the old text of Zen Master Baizhang, formulated several articles, alternating the positions of host and guest, so that the Dharma could abide in the world for a long time. After the writing was completed, it was presented to the imperial court. The emperor ordered all temples to follow it. Thus, the monks of the world, with harmonious rituals and music, had regulated conduct, and the style of Zen Master Dazhi was vividly restored. Thereafter, the imperial court's rewards became more generous, and the number of monks also increased, and his Zen seat was very prosperous.
自秀法雲以來。未之有也。會中龍象。則有愚庵智及季潭宗泐清遠懷渭輩。激揚旨要。嘗問僧。青州布衫重七斤。古人道了也畢竟一歸何處。僧曰。東廊頭西廊下。曰。甚麼處見趙州。僧擬對。欣曰。棒上不成龍。又問。豎拂拈椎。古佛榜樣。擎杈舞劍。列祖條章。衲僧下一句。作么生道。僧珍重便行。欣曰。不消一劄。又問。釋迦彌勒文殊普賢從你腳下過去也。僧顧左右。欣喝之。又問。無位真人落在甚處。僧便作禮。欣曰。從門入者不是家珍。至正四年五月朔日。退居廣智庵。復與御史脫歡公話。別凡熟知。悉致辭。柬命弟子。以兩朝所賜資帛。營萬佛閣。俾群生得所瞻仰。從容書偈。順寂焉。閱世六十一。坐夏四十六。學士虞集為蒲室敘。敘狀欣生平甚詳。蓋欣之母。精修凈業。感地生白連。欣移居報國。時其母西往。欣常愧慕陳尊宿編蒲。以故志所居處。皆曰蒲室。四會語錄。外文集若干卷。名蒲室集云。
贊曰。語云。天地無全功。聖人無全能。若仰山父子之為人。庶其全矣。熙公至歿。猶教誡弟子。整其家法。欣公于歿前一日。召宗泐輩。孜孜以妙喜門庭為屬。較二公之心。而往返閻浮百千次。尚未足其愿也。嗚呼大哉。
雪竇無印證禪師
禪師名大證。號無印。鄱陽史氏子也。年十
【現代漢語翻譯】 現代漢語譯本： 自秀法雲（指秀法雲禪師）以來，未曾有過這樣的（高僧）。集會中的龍象（指傑出的僧人），有愚庵智及、季潭宗泐、清遠懷渭等人，激揚佛法的精要。曾問僧人：『青州布衫重七斤，古人已經說過了，那麼最終歸於何處？』僧人說：『東廊頭，西廊下。』（智及）說：『在什麼地方見到趙州（指趙州禪師）？』僧人想要回答，（智及）說：『棒頭上成不了龍。』又問：『豎起拂塵，拿起木槌，是古佛的榜樣；擎著樹枝，舞動劍，是列代祖師的規章。衲僧（指僧人）下一句，怎麼說？』僧人作揖，準備離開。（智及）說：『不消一札（指不必寫信）。』又問：『釋迦（Śākyamuni，佛教創始人）、彌勒（Maitreya，未來佛）、文殊（Mañjuśrī，智慧的象徵）、普賢（Samantabhadra，菩薩）從你腳下過去了。』僧人環顧左右，（智及）呵斥他。又問：『無位真人（指本性）落在什麼地方？』僧人便作禮。（智及）說：『從門入者不是家珍（指不是真正的領悟）。』 至正四年五月初一，退居廣智庵。又與御史脫歡公談話，告別所有熟人，詳細緻辭。囑咐弟子，用兩朝所賜的資財，營建萬佛閣，使眾生有所瞻仰。從容寫下偈語，安詳寂滅。享年六十一歲，坐禪四十六年。學士虞集為蒲室寫了敘，敘述了智及的生平非常詳細。大概是智及的母親，精修凈土法門，感應到地上生出白蓮。智及移居報國寺時，他的母親往生西方。智及常常愧慕陳尊宿編織蒲團，因此他所居住的地方，都叫做蒲室。有《四會語錄》和外文集若干卷，名為《蒲室集》。 讚語說：俗話說，『天地沒有完美的功能，聖人沒有完美的能力。』如果仰山（Yangshan，禪宗大師）父子那樣為人，大概就完美了。熙公（指高峰原妙禪師）到去世時，還在教誡弟子，整頓他的家法。智及公在去世前一天，召集宗泐等人，孜孜不倦地以妙喜（Miaoxi，禪宗大師）門庭為囑託。比較這兩位大師的心願，即使往返閻浮（Jambudvipa，我們所居住的世界）百千次，也還不能滿足他們的願望啊！ 嗚呼，偉大啊！ 雪竇無印證禪師 禪師名大證，號無印。是鄱陽史氏的兒子。年少時
【English Translation】 English version: Since Xiufa Fayun (referring to Zen Master Xiufa Fayun), there has not been such a (eminent monk). Among the dragons and elephants (referring to outstanding monks) in the assembly were Yu'an Zhiji, Jitan Zongle, Qingyuan Huaiwei, and others, who vigorously promoted the essence of the Buddha's teachings. (Zhiji) once asked a monk: 'Qingzhou cloth robe weighs seven pounds; the ancients have already said it. So, where does it ultimately return?' The monk said: 'East corridor head, west corridor bottom.' (Zhiji) said: 'Where do you see Zhaozhou (referring to Zen Master Zhaozhou)?' The monk was about to answer, and (Zhiji) said: 'A dragon cannot be made on a stick.' He also asked: 'Raising the whisk and taking the mallet are the examples of ancient Buddhas; holding branches and wielding swords are the rules of past patriarchs. What is the next sentence for a monastic?' The monk bowed and prepared to leave. (Zhiji) said: 'No need for a letter.' He also asked: 'Śākyamuni (the founder of Buddhism), Maitreya (the future Buddha), Mañjuśrī (the symbol of wisdom), and Samantabhadra (Bodhisattva) have passed under your feet.' The monk looked around, and (Zhiji) scolded him. He also asked: 'Where does the true person without position (referring to the original nature) fall?' The monk then bowed. (Zhiji) said: 'Those who enter through the door are not family treasures (referring to not true understanding).' On the first day of the fifth month of the fourth year of the Zhizheng era, he retired to Guangzhi Hermitage. He also spoke with Imperial Censor Tuohuan, bidding farewell to all acquaintances, delivering detailed farewells. He instructed his disciples to use the wealth bestowed by the two dynasties to build the Ten Thousand Buddha Pavilion, so that all beings would have something to look up to. He calmly wrote a verse and passed away peacefully. He lived for sixty-one years and sat in meditation for forty-six years. Scholar Yu Ji wrote a preface for Pushi, describing Zhiji's life in great detail. It was probably because Zhiji's mother diligently cultivated the Pure Land Dharma, and in response, white lotuses grew on the ground. When Zhiji moved to Baoguo Temple, his mother passed away to the West. Zhiji often felt ashamed and admired Chan Master Chen Zunsu's weaving of cattail mats, so the places where he lived were all called Pushi. There are the 'Sihui Sayings' and several volumes of foreign collections, named 'Pushi Collection'. The eulogy says: As the saying goes, 'Heaven and earth do not have perfect functions, and sages do not have perfect abilities.' If one were to act like the father and son of Yangshan (a Zen master), then it would probably be perfect. Master Xi (referring to Zen Master Gaofeng Yuanmiao) was still teaching his disciples and rectifying his family rules until his death. The day before his death, Master Zhiji summoned Zongle and others, tirelessly entrusting them with the Miaoxi (a Zen master) lineage. Comparing the wishes of these two masters, even if they were to travel back and forth to Jambudvipa (the world we live in) hundreds of thousands of times, it would still not be enough to fulfill their wishes! Alas, how great! Zen Master Wuyin Zheng of Xuedou The Zen master's name was Dazheng, and his title was Wuyin. He was the son of the Shi family of Poyang. In his youth
四。投昌國寺智節出家。以所習試。優等得度。為大僧。乃焚膏繼晷。研窮秘典。節喜資證。遊方首謁荊溪琬禪師于廬山之圓通寺。琬貌寒尋常。鼻涕沾衣。證易之慾發去。復心計曰。逢人草草。安辨玄黃也。因私入室。求說祖師心訣。琬換手槌胸。大叫曰。逼殺人。證疑懼而退。有宿衲思庵睿者。以年邁寓國通。閑房晦養。自怡林下。雖知名不得而親之。證幾欲就請。莫得其便。一日睿如廁歸。證從后隨入。睿曰。是誰。證曰。欲求法耳。睿大怒趁出。便掩戶。證大驚疑。復乘間乞見睿。睿曰。佛法自有方丈。汝到此討甚熱碗。證曰。大證初參。不蒙方丈和尚指示。但見其槌胸大叫而已。睿曰。頭上安頭。證恍然涕泣。禮謝曰。吾師婆心一至此乎。睿曰。據子機智。不宜滯此。比來天童有云外岫禪師。提唱洞宗。昨見新錄。巧譬傍引。奔逸絕塵。其綿密可觀。子宜往事之。蓋岫嗣直翁舉。舉嗣東谷光。光嗣華藏祚。祚嗣凈慈暉。暉乃弘智覺之子也。證機投云外岫公。乃燈傳弘智七世焉。岫公一日上堂罷。厲聲叫曰。天童今日大死去也。你作么生救。證對曰。請和尚吃飯。又曰。天童今日大死去也。你不要相救。又對曰。作么作么。又曰。天童今日大死去也。阿誰與我同行。證又對曰。和尚先行。大證隨後。岫公呵呵
【現代漢語翻譯】 四。智節（Zhi Jie）在昌國寺（Changguo Temple）出家。通過所學知識參加考試，以優異的成績獲得度牒，成為大僧。於是他夜以繼日地研究深奧的經典。智節喜歡參訪名師以印證所學，首先前往廬山圓通寺（Yuantong Temple of Mount Lu）拜謁荊溪琬禪師（Wan Chanshi of Jingxi）。琬禪師外貌平庸，鼻涕沾在衣服上。智節輕視他，想要離開。但他又想：『草率地對待他人，怎能辨別出誰是真正有學問的人呢？』於是私下進入琬禪師的房間，請求開示祖師心訣。琬禪師換手捶胸，大叫：『逼死人！』智節疑惑恐懼地退了出來。有一位老衲思庵睿（Si'an Rui），因年老住在國通（Guotong）的閑房裡休養，獨自在山林中怡然自得。雖然有名氣，卻難以親近。智節幾次想去請教，都沒有機會。一天，思庵睿上完廁所回來，智節從後面跟了進去。思庵睿問：『是誰？』智節說：『想要求法。』思庵睿大怒，將他趕了出來，並關上了門。智節非常驚疑，又找機會請求見思庵睿。思庵睿說：『佛法自有方丈（abbot's chamber），你到這裡討什麼熱碗？』智節說：『大證（Da Zheng，智節的法號）初次參訪，沒有得到方丈和尚的指示，只看到他捶胸大叫而已。』思庵睿說：『頭上安頭（adding a head on top of a head，多此一舉）。』智節恍然大悟，流著眼淚禮拜感謝說：『我的老師的苦心竟然到了這種地步！』思庵睿說：『以你的機智，不宜留在這裡。最近天童寺（Tiantong Temple）有云外岫禪師（Yunwai Xiu Chanshi）提倡洞宗（Caodong school of Chan Buddhism）。昨天看到他新寫的語錄，巧妙地比喻和引用，奔放灑脫，無人能及，其綿密細緻值得一看。你應該去侍奉他。』云外岫禪師是直翁舉（Zhiweng Ju）的法嗣，直翁舉是東谷光（Donggu Guang）的法嗣，東谷光是華藏祚（Huazang Zuo）的法嗣，華藏祚是凈慈暉（Jingci Hui）的法嗣，凈慈暉是弘智覺（Hongzhi Jue）的兒子。智節前往投奔云外岫公，這樣，智節的法脈就成為燈傳弘智的第七代。云外岫公一天上堂完畢，厲聲叫道：『天童今日大死去也（Tiantong is completely dead today）！你作么生救（How will you save him）？』智節回答說：『請和尚吃飯。』又說：『天童今日大死去也！你不要相救。』智節又回答說：『作么作么（What to do, what to do）？』又說：『天童今日大死去也！阿誰與我同行（Who will go with me）？』智節又回答說：『和尚先行，大證隨後。』岫公呵呵（Hehe）。
【English Translation】 Four. Zhi Jie (智節, Wisdom Knot) became a monk at Changguo Temple (昌國寺). He took an examination based on his studies and was ordained as a senior monk due to his excellent performance. Thereupon, he burned the midnight oil, delving into the secret scriptures. Zhi Jie enjoyed seeking verification of his understanding from renowned teachers. He first visited Chan Master Wan of Jingxi (荊溪琬禪師) at Yuantong Temple of Mount Lu (廬山之圓通寺). Chan Master Wan's appearance was plain and ordinary, with nasal mucus on his clothes. Zhi Jie looked down on him and wanted to leave. However, he reconsidered, thinking, 'How can one discern who is truly learned if one treats people carelessly?' Therefore, he privately entered Chan Master Wan's room, seeking instruction on the ancestral teacher's mind-essence. Chan Master Wan switched hands and beat his chest, shouting loudly, 'You're killing me!' Zhi Jie retreated in doubt and fear. There was an old monk named Si'an Rui (思庵睿), who resided in a secluded room in Guotong (國通) due to his old age, cultivating himself in the forest. Although he was famous, he was difficult to approach. Zhi Jie attempted to seek his guidance several times, but without success. One day, Si'an Rui returned from the toilet, and Zhi Jie followed him in. Si'an Rui asked, 'Who is it?' Zhi Jie said, 'I wish to seek the Dharma.' Si'an Rui became furious, chased him out, and closed the door. Zhi Jie was greatly astonished and doubtful. He sought an opportunity to see Si'an Rui again. Si'an Rui said, 'The Buddha-dharma has its own abbot's chamber (方丈), what hot bowl are you seeking here?' Zhi Jie said, 'Da Zheng (大證, Zhi Jie's Dharma name) is visiting for the first time and has not received instruction from the abbot, only seeing him beat his chest and shout.' Si'an Rui said, 'Adding a head on top of a head (頭上安頭).' Zhi Jie suddenly understood, shedding tears and bowing in gratitude, saying, 'My teacher's compassionate heart has reached this point!' Si'an Rui said, 'With your intelligence, you should not stay here. Recently, Chan Master Yunwai Xiu (云外岫禪師) at Tiantong Temple (天童寺) has been promoting the Caodong school of Chan Buddhism (洞宗). Yesterday, I saw his newly recorded sayings, with skillful metaphors and allusions, unrestrained and unmatched, its meticulousness is worth seeing. You should go and serve him.' Chan Master Yunwai Xiu was the Dharma heir of Zhiweng Ju (直翁舉), Zhiweng Ju was the Dharma heir of Donggu Guang (東谷光), Donggu Guang was the Dharma heir of Huazang Zuo (華藏祚), Huazang Zuo was the Dharma heir of Jingci Hui (凈慈暉), and Jingci Hui was the son of Hongzhi Jue (弘智覺). Zhi Jie went to seek refuge with Yunwai Xiu, thus, Zhi Jie's Dharma lineage became the seventh generation from Hongzhi. One day, after Yunwai Xiu finished his sermon, he shouted loudly, 'Tiantong is completely dead today (天童今日大死去也)! How will you save him (你作么生救)?' Zhi Jie replied, 'Please, the abbot, have a meal.' He also said, 'Tiantong is completely dead today! You don't need to save him.' Zhi Jie also replied, 'What to do, what to do (作么作么)?' He also said, 'Tiantong is completely dead today! Who will go with me (阿誰與我同行)?' Zhi Jie also replied, 'The abbot goes first, Da Zheng will follow.' Xiu Gong laughed heartily (呵呵).
大笑而歿。證乃備述岫公風度于中峰本和尚。峰喜而贊曰。太白峰為屏。二十里松為座。雲影外藏身。幾多人蹉過。不蹉過元是隰州古佛再來。切忌機前說破。於是諸方共稱岫公。為弘智真傳也。丞相脫歡公。請證出世衢之南禪。而次地遷錫。六會說法。然所居之室。如傳舍。惟入草求人。不厭飢渴。嘗曰。我當時錯登圓通門。入思庵室。被渠哄。到江浙。七上八落。至今沒個合煞。若有代山僧。鼻孔出氣者。山僧兩手分付。雖然相逢沒量漢。莫作假雞聲。晚居雪竇。示眾曰。千說萬說。不若覿面。一見昨日二十九。今朝七月一報你參玄人。光陰如箭疾。娘生兩隻眼。個個黑如漆。急急急回頭。看取天真佛。良久云。是何面孔。下座。巡堂喫茶。又曰。妙不妙衲僧鼻孔無多竅。玄不玄剎竿頭上無青天。至士寧容袖手。良馬豈待揮鞭。全超棒喝不落蹄筌。百鳥不來春又去。巖房贏得日高眠。證老年退居定水之圓明庵。其示寂時。春秋六十有五。阇維有不壞者二。曰牙齒。曰數珠。舍利明瑩。門人景雲建窣堵于本庵。
贊曰。洞室宗旨綿密。弘智數傳之下。弗克大鬯者。何也。蓋學者鹵莽。艱于入彀耳。至無印師資力揮魯戈。頓返羲輪。猗歟杰也。若以臨末舍利明瑩。而識其生平。則負圓通老衲。不勝言矣。
【現代漢語翻譯】 現代漢語譯本： 大笑而逝。證（僧人法號）的生平事蹟由備述向中峰本和尚（僧人法號）彙報。中峰本和尚聽后高興地讚歎道：『太白峰作為屏障，二十里松林作為座位，身影隱藏在雲霧之外，多少人錯過了！沒有錯過的人，原來是隰州古佛再次降臨。切記不要在關鍵時刻說破。』於是各方都稱證為弘智（寺廟名）的真正傳人。丞相脫歡公（人名）請證到衢州的南禪寺（寺廟名）開壇說法，之後又多次遷往其他寺廟。他所居住的房間，就像是臨時住所。他只專注于尋訪求道之人，不顧飢渴。他曾說：『我當時錯誤地進入圓通寺（寺廟名）的大門，進入思庵（寺廟名）的房間，被他們欺騙，到了江浙一帶，七上八下，至今沒有找到合適的歸宿。如果有人能代替山僧，鼻孔出氣，山僧願意雙手奉上。雖然相逢的是個沒量漢，但不要發出虛假的雞叫聲。』晚年居住在雪竇寺（寺廟名），向大眾開示說：『千說萬說，不如覿面一見。昨天是二十九，今天七月初一，告訴你們這些參禪的人，光陰似箭。娘生的兩隻眼睛，個個黑如漆。急急急回頭，看看天真佛。』良久，又說：『是什麼面孔？』下座，巡視禪堂，喝茶。又說：『妙不妙，衲僧的鼻孔沒有多少孔竅；玄不玄，剎竿頭上沒有青天。』到了這個時候，寧願袖手旁觀嗎？良馬難道還要等待鞭策嗎？完全超越棒喝，不落入言語的圈套。百鳥不來，春天又過去了，巖石房屋白白地迎來日頭高照，獨自安眠。證老年退居定水的圓明庵（寺廟名）。他圓寂的時候，享年六十五歲。火化後有兩件東西沒有燒壞，一是牙齒，一是念珠。舍利明亮晶瑩。門人景雲在本庵建造了佛塔。 讚語說：洞室宗的宗旨綿密細緻，弘智寺經過數代相傳，未能使其發揚光大，是什麼原因呢？大概是因為學者們粗心大意，難以深入其中吧。只有無印禪師（僧人法號）憑藉其師資力量，揮動魯戈，使太陽倒轉。這是多麼傑出啊！如果僅憑臨終時舍利明亮晶瑩，就來評價他的一生，那就辜負了圓通寺的老衲，真是難以言說啊。
【English Translation】 English version: He passed away laughing. Bei Shu (name of a monk) reported the life and deeds of Zheng (monk's dharma name) to Monk Zhongfeng Ben (monk's dharma name). Zhongfeng Ben was pleased and praised, 'Mount Taibai serves as a screen, twenty li of pine forest as a seat, his figure hidden beyond the clouds, how many have missed him! Those who have not missed him are actually the ancient Buddha of Xizhou descending again. Remember not to reveal it at the crucial moment.' Therefore, all sides called Zheng the true successor of Hongzhi (name of a temple). Prime Minister Tuohuan (name of a person) invited Zheng to preach at Nanchansi Temple (name of a temple) in Quzhou, and later he moved to other temples several times. The room he lived in was like a temporary residence. He only focused on seeking those who sought the Way, regardless of hunger and thirst. He once said, 'I mistakenly entered the gate of Yuantong Temple (name of a temple) at that time, entered the room of Si'an (name of a temple), and was deceived by them, arriving in the Jiangzhe area, up and down seven or eight times, and have not found a suitable home until now. If someone can replace this mountain monk and breathe through their nostrils, this mountain monk is willing to offer both hands. Although the one you meet is an immeasurable fool, do not make false rooster sounds.' In his later years, he lived in Xuetou Temple (name of a temple), and instructed the public, 'Thousands of words are not as good as seeing each other face to face. Yesterday was the twenty-ninth, today is the first day of the seventh month, telling you Chan practitioners, time flies like an arrow. The two eyes born of your mother, each as black as lacquer. Quickly, quickly turn your head back and look at the true Buddha.' After a long while, he said, 'What kind of face is it?' He stepped down from his seat, patrolled the meditation hall, and drank tea. He also said, 'Wonderful or not, a mendicant monk's nostrils do not have many holes; profound or not, there is no blue sky above the flagpole.' At this time, would you rather stand by with your hands in your sleeves? Does a good horse need to wait for the whip? Completely transcending shouts and blows, not falling into the trap of words. The hundred birds do not come, and spring has passed again, the rock house idly welcomes the high sun, sleeping alone. In his old age, Zheng retired to Yuanming'an (name of a temple) in Dingshui. When he passed away, he was sixty-five years old. After cremation, there were two things that were not burned, one was his teeth, and the other was his rosary. The relics were bright and crystal clear. His disciple Jingyun built a stupa at this temple. The eulogy says: The doctrine of the cave chamber is meticulous and detailed, but after several generations of Hongzhi Temple, it failed to flourish. What is the reason? Perhaps it is because scholars are careless and find it difficult to delve deeply into it. Only Zen Master Wuyin (monk's dharma name), with his teaching power, wielded the Lu Ge and reversed the sun. How outstanding this is! If we only judge his life based on the bright and crystal clear relics at the time of his death, then we would be letting down the old monk of Yuantong Temple, it is truly unspeakable.
斷崖義禪師
斷崖了義禪師者。湖州德清湯氏子也。六歲始言。言即入理。常隨其母。誦法華經。因牽母衣而問曰。佛放眉間白毫相光。照東方萬八千土。靡不周遍。母曾見么。母答曰。佛放瑞光。如優曇花。時一遇耳。又問曰。因甚又道。我見燈明佛本光瑞如此。母良久。撫其頂而嘆曰。兒有慧根乎。更宜廣見高明休自屈。年十七。聞舉高峰妙公警䇿語。乃勃起曰。此大善知識也。我往從之。其母甚喜。竟造獅子巖。謁妙公。公愛其挺特。俾提一歸何處話。且授名曰從一。妙公每呼從一。一每應諾。公曰。牛過窗欞頭角。四蹄都過了。因甚尾巴過。不得一罔措。自是一歸何處。與牛過窗欞話。結成一片。如礙鐵圍。或間求示。非拳則棒一。又疑拳棒與本參。豈相干耶。偶過缽盂塘。見松梢雪墜有省。即舉似公曰。不問南北與西東。大地山河一片雪。聲未已。又被痛棒打。退不覺隕身崖下。同學捫蘿救之。一乃誓限七日。晝則樁立。夜則攀樹。臨崖露立達旦。未及期。大徹扣關。大呼曰。今日瞞我不得也。公曰。作么。曰。大地山河一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。妙公乃上堂曰。我布漫天大網。打鳳羅龍不曾。遇得一蝦一蟹。今日有個蟭螟。蟲撞入三十年。後向孤峰頂。揚聲大
叫。且道。叫個甚麼。舉拂子云。大地山河一片雪。一便奪拂子云。盡大地有一人發真歸源。我悉知之。公便下座。於是舉揚料揀。詞不少遜。而從一行者之名大顯。辭歸。德清結茆武康。居以事母。名緇樂訪之。又五載還天日。妙公曰。大有人道。你拖泥帶水在。對曰。兩眼對兩眼。妙公。乃為剃落。更從一。名了義。自號斷崖。遂單瓢只杖。渡淮楊。歷齊魯。訪燕趙。登五臺。隨所至處。辨論風生。海內叢席為之大震。中峰本公。狀其生平曰。撞漫天網。解獅子鈴。情亡義斷。石裂崖崩。奪龐老金珠。高揮大抹。將阿爺門戶。豎柱橫撐。這邊那邊。了無羈絆。問禪問道。不近人情。大地山河一片雪。話頭流落至今行。名剎爭起之。不顧。逮本雍二禪師相繼化去。義始住天目正宗寺。年已七十。道風益峻。眾未嘗登百輩半受諸方付囑者。就正請益。不敢生。忽嘗示眾曰。若要超凡入聖。永脫塵勞。直須去皮換骨。絕後再蘇如寒灰。發焰枯木重榮。豈可作容易想。我在老和尚處。多年每被大棒打。徹骨髓不曾。有一念遠離心。直至今日。才觸著痛處。不覺淚流。豈是你歡喜踴躍。咬著些子苦味。便乃掉頭不顧。殊不知苦味。能除百病。大凡功夫若到。省力時。如順水流舟。只要梢公牢牢把柁。才有絲毫異念。生管取喪
身失命。若到純一處。不可起一念精進心。不可起一念懈怠心。不可起一念求悟心。不可起一念得失心。才有念生。即被一切邪魔入你心腑。使你顛狂。胡說亂道。永作魔家眷屬。佛也難救你。戒之戒之。元統元年除夕。告眾曰。有一件事。天來大還。委悉么良久云。明日。是元朝越六日。指法雲塔西空地曰。更好立個無縫塔。歸與禪者談笑自若。乃曰。老僧明日天臺去也。侍者曰。某甲相隨得么。曰。騎馬趁不及。次日跏趺而逝。世壽七十二。坐夏四十九。奉遺命。塔于所指之處。賜號佛慧圓明正覺普度大師。義初會葬中峰時。笑謂眾曰。過後十二年。更為老僧。一會及入滅時。正符其讖。
贊曰。棒頭覓落處。何如撈月水中。喝下越端倪。卻似分膠膝里。師初扣關。見高峰孤硬。有上山推轂之難。自後立地知此道。平常有順水放舟之快。想其為人烈丈夫也。故其問道出家之跡。頗與盧行者相若說法。寫自心曲。以真實誨人。至今傳其語。為禪關策要。宜矣。
南宋元明僧寶傳卷九 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷十
元叟端禪師
禪師名行端。號元叟。生臺之臨海何姓。何姓世以儒顯。端母王氏。博釋五經章安子弟。咸
【現代漢語翻譯】 現代漢語譯本： 身失性命。若到了純一的境界，不可生起一念精進之心，不可生起一念懈怠之心，不可生起一念求悟之心，不可生起一念得失之心。只要有念頭產生，就會被一切邪魔侵入你的心腑，使你顛狂，胡說亂道，永遠成為魔家的眷屬，佛也難以救你。要戒之，戒之。元統元年除夕，告訴眾人說：『有一件事，是天大的還報，你們知道嗎？』良久說：『明日，是元朝越六日。』指著法雲塔西邊的空地說：『最好在那裡立一個無縫塔。』回來與禪者談笑自若，於是說：『老僧明日要到天臺去了。』侍者問：『我可以跟隨嗎？』答：『騎馬也趕不上。』次日跏趺而逝，世壽七十二歲，坐夏四十九年。遵照遺命，塔葬于所指之處，賜號佛慧圓明正覺普度大師。 義初會葬中峰時，笑著對眾人說：『過後十二年，更為老僧。』一會及入滅時，正符合他的預言。
贊曰：在棒頭尋找落腳之處，不如水中撈月。在喝聲下超越端倪，卻像在膠膝里分開。禪師最初叩關，見高峰孤傲剛硬，有上山推車之難。自此之後，立地便知此道，平常有順水放舟之快。想他為人是剛烈的丈夫。所以他問道出家的事蹟，頗與盧行者（六祖慧能）相像，說法寫自心曲，以真實教誨人，至今傳他的語錄，作為禪關的策要，是應該的。 南宋元明僧寶傳卷九 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳 南宋元明禪林僧寶傳卷十 元叟端禪師 禪師名行端，號元叟。生於臺州臨海何姓。何姓世代以儒學顯赫。端母王氏，博通釋氏五經，是章安的子弟。
【English Translation】 English version: Losing body and life. If one reaches the state of pure oneness, one must not give rise to a single thought of diligence, nor a single thought of laziness, nor a single thought of seeking enlightenment, nor a single thought of gain or loss. As soon as a thought arises, one will be invaded by all kinds of demons into one's heart and mind, causing one to go mad, speak nonsense, and forever become a member of the demon's family, making it difficult for even the Buddha to save you. Be warned, be warned. On New Year's Eve of the first year of the Yuan Dynasty, he told the assembly: 'There is one thing, a great repayment from heaven, do you know?' After a long silence, he said: 'Tomorrow is the sixth day beyond the Yuan Dynasty.' Pointing to the open space west of the Fayun Pagoda (Fayun Pagoda), he said: 'It would be best to erect a seamless pagoda there.' Returning, he chatted and laughed with the Chan practitioners as usual, and then said: 'This old monk will go to Tiantai (Mount Tiantai) tomorrow.' The attendant asked: 'Can I follow?' He replied: 'You can't catch up even on horseback.' The next day, he passed away in the lotus position, at the age of seventy-two, with forty-nine years of monastic life. According to his will, he was buried in the pagoda at the place he pointed to, and was posthumously given the title of 'Buddha Wisdom Perfect Enlightenment Right Awakening Universal Salvation Great Master'. When Yi first attended the funeral of Zhongfeng (Monk Zhongfeng), he smiled and said to the assembly: 'Twelve years later, I will be this old monk again.' His prediction came true at the time of his death. Eulogy: Seeking a foothold at the end of a stick is like trying to catch the moon in the water. Surpassing the clues with a shout is like separating glue at the knees. When the master first knocked on the gate, he saw Gaofeng (Monk Gaofeng) as solitary and unyielding, with the difficulty of pushing a cart uphill. From then on, he knew this path immediately, and usually had the ease of sailing downstream. Thinking of him as a fierce and upright man. Therefore, his path of seeking the Way and becoming a monk is quite similar to that of Layman Lu (Huineng, the Sixth Patriarch), expounding the Dharma and writing from his heart, teaching people with sincerity. To this day, his sayings are transmitted as essential strategies for the Chan gate, which is fitting. Biographies of Eminent Monks of the Southern Song and Yuan Dynasties, Volume 9 Supplement to the Buddhist Canon, Volume 79, No. 1562, Biographies of Eminent Monks of the Southern Song and Yuan Dynasties Biographies of Eminent Monks of the Southern Song and Yuan Dynasties, Volume 10 Chan Master Yuansou Duan The Chan Master's name was Xingduan, and his style name was Yuansou. He was born in the He family of Linhai, Taizhou. The He family was known for their Confucian scholarship. Duan's mother, Wang, was well-versed in the Buddhist Five Classics and was a disciple of Zhang'an.
宗之如漢之曹大家。南宋寶祐乙卯歲生端。端生不茹葷。襁褓中見沙門遂喜。甫六歲。母王氏授以論孟。端咿唔成誦。乃至經子章句悉不可難。每遇紛華雜沓。端則莊坐如在定。母因奇之曰。吾家千里駒也。然恐不為世用。端叔父茂上人者。早歲為僧。住餘杭化城院。適歸省故里。端竟從之剃染。遍游叢林。謁徑山藏叟。臨機悟旨。藏叟悅之。一日藏叟問端曰。汝是臺州人那。對曰。臺州。叟便喝。端拜。叟又喝。端起叉手。叟曰。放汝三十棒。端喏。藏叟又曰。還知我泉南無僧否。端曰。和尚聻。叟便棒。端按住曰。莫道無僧好。叟大笑而起。端既罷參。乃徜徉西湖山水間。自稱寒拾里人。育王珙作偈招曰。夜半落霜花。日輪正卓午。寥寥天地間。只有寒山子。端不答。乃典凈慈書記。時凈慈石林鞏禪師居焉。吳山石田林處士。久隱不與世接。乍見端篇翰。獨以詩柬端。有能吟天寶句不廢嶺南禪之語。端又遠訪雪巖欽于仰山。欽曰。駕發何處。端曰。兩浙。曰。因甚語音不同。端曰。合取口。曰。獺徑橋高。集云峰峻。未識阇黎在。端拍手曰。鴨吞螺螄。眼睛突出。欽顧侍者點好茶來。端曰。也不消得。於是以上禮賓之。元成宗大德初。為虎巖伏。分座于徑山。庚子。出住湖州翔鳳。乃曰。大慧祖師道。寧以此身代
【現代漢語翻譯】 宗之就像漢代的曹大家（Ban Zhao，中國第一位女歷史學家）。南宋寶祐乙卯年，端（Duan，人名）出生。端生下來就不吃葷。還在襁褓中時，見到沙門（Shramana，佛教出家修行者）就高興。剛滿六歲，母親王氏就教他《論語》和《孟子》。端能流利地背誦。以至於經書子書的章節語句，沒有不能理解的。每當遇到熱鬧喧囂的場合，端就莊重地端坐，好像入定一樣。母親因此覺得他很奇異，說：『我家出了個千里馬啊。』然而又擔心他不被世俗所用。端的叔父茂上人，早年出家當了和尚，住在餘杭化城院。正好回家鄉探親。端竟然跟隨他剃度出家。遍游各大寺院叢林。拜訪徑山藏叟（Cang Sou of Jingshan，禪師名號），當機領悟禪旨。藏叟非常喜歡他。一天，藏叟問端說：『你是臺州人嗎？』端回答說：『是臺州人。』藏叟便大喝一聲。端行禮。藏叟又大喝一聲。端起身，合掌。藏叟說：『饒你三十棒。』端應諾。藏叟又說：『還知道我泉南沒有僧人嗎？』端說：『和尚您算什麼？』藏叟便打他。端按住藏叟說：『不要說沒有好僧人。』藏叟大笑起來。端已經**（原文此處有省略），於是漫步在西湖山水之間。自稱寒拾里人（Han Shan and Shi De，兩位唐代隱士）。育王珙（Gong of Yuwang，禪師名號）作偈語招他去，說：『半夜落下霜花，太陽正當午。空曠的天地間，只有寒山子。』端沒有回答。於是擔任凈慈寺的書記。當時凈慈寺的石林鞏禪師（Gong of Shilin of Jingci，禪師名號）住在那裡。吳山的石田林處士（Lin Chushi of Shitian of Wu Mountain，隱士名號），長期隱居不與世俗交往。偶然見到端的文章，特地寫詩給端，有『能吟天寶句，不廢嶺南禪』的句子。端又遠道拜訪仰山的雪巖欽（Qin of Xueyan of Yangshan，禪師名號）。欽問：『從哪裡出發？』端說：『兩浙（指浙江一帶）。』欽說：『為什麼口音不同？』端說：『合上嘴。』欽說：『獺徑橋高，集云峰峻，不知道阇黎（Shramana，對僧人的尊稱）在哪裡？』端拍手說：『鴨子吞螺螄，眼睛都突出來了。』欽吩咐侍者點好茶來。端說：『也不需要。』於是用對待貴賓的禮節來對待他。元成宗大德初年，為虎巖伏（Fu of Huyan，禪師名號）。在徑山分座說法。庚子年，出任湖州翔鳳寺住持。於是說：『大慧祖師（Dahui Zushi，禪師名號）說，寧願用這個身體代替』
【English Translation】 Like Cao Dajia (Ban Zhao, China's first female historian) of the Han Dynasty. In the year Yimao of the Baoyou reign of the Southern Song Dynasty, Duan (personal name) was born. Duan was a vegetarian from birth. He was delighted when he saw a Shramana (Buddhist monastic) while still in swaddling clothes. When he was just six years old, his mother, Wang, taught him the 'Analects' and 'Mencius'. Duan could recite them fluently. So much so that he understood all the chapters and sentences of the classics and philosophical works. Whenever he encountered bustling and noisy occasions, Duan would sit solemnly as if in meditation. His mother therefore found him strange and said, 'My family has produced a Qianliju (a horse that can run a thousand li a day, meaning a person with great potential).』 However, she worried that he would not be used by the world. Duan's uncle, Monk Mao, had become a monk early in his life and lived in Huacheng Monastery in Yuhang. He happened to return to his hometown to visit his relatives. Duan actually followed him to have his head shaved and become a monk. He traveled to various monasteries and forests. He visited Cang Sou of Jingshan (Zen master's name), and immediately understood the meaning of Zen. Cang Sou was very fond of him. One day, Cang Sou asked Duan, 'Are you from Taizhou?' Duan replied, 'I am from Taizhou.' Cang Sou then shouted loudly. Duan bowed. Cang Sou shouted again. Duan stood up and put his palms together. Cang Sou said, 'I'll spare you thirty blows.' Duan acknowledged. Cang Sou then said, 'Do you still know that there are no monks in Quanzhou?' Duan said, 'What are you, monk?' Cang Sou then hit him. Duan held Cang Sou down and said, 'Don't say there are no good monks.' Cang Sou laughed loudly and got up. Duan had already ** (the original text has omissions here), so he wandered among the mountains and waters of West Lake. He called himself a resident of Hanshi Village (Han Shan and Shi De, two Tang Dynasty hermits). Gong of Yuwang (Zen master's name) composed a verse to invite him, saying, 'Frost flowers fall in the middle of the night, the sun is at high noon. In the vast world, there is only Hanshanzi.' Duan did not answer. So he served as the secretary of Jingci Monastery. At that time, Zen Master Gong of Shilin of Jingci (Zen master's name) lived there. Lin Chushi of Shitian of Wu Mountain (hermit's name), had been living in seclusion for a long time and did not associate with the world. He happened to see Duan's articles and specially wrote a poem to Duan, with the line 'Can chant the sentences of the Tianbao era, without abandoning the Zen of Lingnan.' Duan also traveled far to visit Qin of Xueyan of Yangshan (Zen master's name). Qin asked, 'Where did you start from?' Duan said, 'Liangzhe (referring to the Zhejiang area).' Qin said, 'Why is the accent different?' Duan said, 'Close your mouth.' Qin said, 'The Otter Path Bridge is high, and the Jiyun Peak is steep. I don't know where the Shramana (respectful term for monks) is?' Duan clapped his hands and said, 'A duck swallowing a snail, its eyes are bulging out.' Qin instructed the attendant to prepare good tea. Duan said, 'There is no need.' So he treated him with the etiquette of a distinguished guest. In the early years of the Dade reign of Emperor Chengzong of the Yuan Dynasty, he served as Fu of Huyan (Zen master's name). He gave lectures at Jingshan. In the year Gengzi, he became the abbot of Xiangfeng Monastery in Huzhou. So he said, 'Zen Master Dahui (Zen master's name) said, I would rather use this body to replace'
大地眾生。受地獄苦。終不將佛法作人情。徑山先師藏叟和尚。一生不肯四天下人。縱饒釋迦老子達磨祖師到來。也須退身有分。山僧在侍者寮兩年。弄盡機關。做盡伎倆。直是沒湊泊它處。所以知其為大慧嫡孫。今有炷香供養它。也要大家證明。甲辰。詔主中天竺。並賜慧日正辨師號。皇慶壬子。遷靈隱。仁宗設無遮大會於金山。命端證之。又加號佛日。乃退居良陼西庵。英宗至治壬戌間。起端居徑山。端居徑山。人才之盛。不減妙喜。其楚石琦輩。時稱僧杰焉。虞公文靖以文獻宗時。兼游諸禪宿之門。自稱微笑居士。每方楊大年之為人。多剝啄諸家語錄。而讀端提唱。乃謂其子弟曰。元叟生平。諦理恢拓。廣說略說。莫不弘偉。然關要隱而不發。以待其人。大慧之流風餘韻。猶有如此者。不謂老夫復相識耳。其提唱曰。寂靜中做工夫者。以寂靜為究竟。他且不是你寂靜中究竟底物。憒鬧中做主宰者。以憒鬧為得意。它且不是你憒鬧中得意底物。經教中領覽者。以經教為根本。它且不是你經教中領覽得底物。師友中講磨者。以師友為淵源。他且不是你師友中講磨得底物。此無形段金剛大士。從塵點劫來。直至而今。如潛泉魚鼓波而自躍。你擬向東邊討它。它向西邊立地。你向南邊討它。它向北邊立地。教它與一切人
【現代漢語翻譯】 現代漢語譯本 大地眾生，承受地獄的苦難，最終也不會把佛法當做人情來做。徑山先師藏叟和尚，一生不肯遷就四天下的人。縱然是釋迦老子（釋迦牟尼佛）和達磨祖師（菩提達摩）到來，也必須退讓三分。我（山僧）在侍者寮兩年，用盡了各種方法和手段，始終無法與他（藏叟和尚）相契合。因此，我知道他確實是大慧宗杲（禪宗大師）的嫡傳弟子。現在我供養他一炷香，也需要大家來證明。甲辰年，皇帝詔令他主持中天竺寺，並賜予『慧日正辨』的師號。皇慶壬子年，他遷往靈隱寺。仁宗皇帝在金山寺設立無遮大會，命令端證禪師主持，又加封號『佛日』。之後，他退居到良渚的西庵。英宗至治壬戌年間，又被請回主持徑山寺。端證禪師主持徑山寺期間，人才濟濟，盛況不亞於妙喜禪師（大慧宗杲）。其中的楚石琦等人，當時被稱為僧人中的傑出人物。虞公文靖（虞集），在文獻宗時期，也曾遊歷于各位禪宗宿老門下，自稱為『微笑居士』。他經常把元楊大年（楊億）比作端證禪師。他廣泛閱讀各家的語錄，而特別喜歡讀端證禪師的提唱，於是對他的子弟們說：『元叟禪師一生，對真理的闡釋非常廣闊，無論是詳細的解說還是簡略的說明，都非常宏大精妙。然而，關鍵之處卻隱藏而不直接點明，以等待能夠領悟的人。大慧宗杲的遺風餘韻，竟然還有這樣的人。沒想到我老夫還能再次相識。』他的提唱是這樣說的：『在寂靜中做功夫的人，把寂靜當作最終的歸宿，但寂靜並不是你在寂靜中究竟要得到的東西。在喧鬧中掌握主宰的人，把喧鬧當作得意的事情，但喧鬧並不是你在喧鬧中得意的東西。在經教中領會的人，把經教當作根本，但經教並不是你在經教中領會到的東西。在師友中講習切磋的人，把師友當作淵源，但師友並不是你在師友中講習切磋得到的東西。這個無形無相的金剛大力士，從塵點劫（極長的時間）以來，直到現在，就像潛藏在泉水中的魚，鼓動水波而自己跳躍出來。你如果想在東邊尋找它，它卻在西邊站立；你如果想在南邊尋找它，它卻在北邊站立。教它與一切人相遇。
【English Translation】 English version Sentient beings in the great earth, enduring the suffering of hell, will ultimately not treat the Buddha's teachings as a matter of personal favor. The late Elder Zangsou, the former abbot of Jingshan Monastery, refused to accommodate the people of the four continents throughout his life. Even if Shakyamuni Buddha (釋迦老子) and Bodhidharma (達磨祖師) were to arrive, they would have to yield some ground. I (山僧), while serving in the attendant's quarters for two years, exhausted all methods and means, yet was unable to find a point of convergence with him (Zangsou). Therefore, I know that he is indeed a direct disciple of Dahui Zonggao (大慧宗杲). Now I offer him a stick of incense, and I also need everyone to bear witness. In the year of Jia Chen, the emperor ordered him to preside over Zhong Tianzhu Temple, and bestowed upon him the title 'Huiri Zheng Bian' (慧日正辨). In the year of Huangqing Renzi, he moved to Lingyin Temple. Emperor Renzong established an Unrestricted Assembly at Jinshan Temple, and ordered Chan Master Duanzheng to preside over it, and further bestowed the title 'Fori' (佛日). Afterwards, he retired to the West Hermitage of Liangzhu. During the Zhizhi Renxu period of Emperor Yingzong, he was invited back to preside over Jingshan Monastery. During Chan Master Duanzheng's tenure at Jingshan Monastery, the talent was abundant, and the prosperity was no less than that of Chan Master Miaoxi (Dahui Zonggao). Among them, Chu Shi Qi and others were known as outstanding figures among monks at that time. Duke Yu Wenjing (虞集), during the reign of Emperor Wenzong, also traveled among the various Zen elders, calling himself 'Smiling Layman' (微笑居士). He often compared Yuan Yang Danian (楊億) to Chan Master Duanzheng. He widely read the recorded sayings of various masters, and especially liked to read Chan Master Duanzheng's teachings, so he said to his disciples: 'Chan Master Yuansou, throughout his life, extensively elucidated the truth, whether in detailed explanations or brief descriptions, all were grand and exquisite. However, the key points are hidden and not directly stated, waiting for those who can comprehend them. The legacy of Dahui Zonggao still has such people. I never thought that I, an old man, would be able to recognize him again.' His teaching goes like this: 'Those who cultivate in stillness take stillness as the ultimate goal, but stillness is not the thing you ultimately attain in stillness. Those who master control in chaos take chaos as a matter of pride, but chaos is not the thing you are proud of in chaos. Those who comprehend in scriptures take scriptures as the foundation, but scriptures are not the thing you comprehend in scriptures. Those who discuss and refine with teachers and friends take teachers and friends as the source, but teachers and friends are not the thing you obtain in discussing and refining with teachers and friends. This formless and imageless Vajra Great Being, from dust-mote kalpas (塵點劫) until now, is like a fish hidden in a spring, stirring the waves and leaping out on its own. If you try to find it in the east, it stands in the west; if you try to find it in the south, it stands in the north. Teach it to meet everyone.'
安名立字即得。一切人與它安名立字即不得。一切處一切時。與你萬象為主。萬法為師。此其是也。自非上根利智具殺人不眨眼底手段。將第八識斷一刀。豈有成辦時節。又曰。自家根蒂下。積生累劫。多諸惡習。若也照燭不破。剔脫不行。日用間豈免觸途成滯。一切法中。或有所疑地。即礙殺了你。一切法中。或有所愛水。即淹殺了你。一切法中或有所瞋火。即燒殺了你。一切法中或有所喜風。即飄殺了你。四者既是五蘊十二處十八界二十五有。明暗色空。森羅萬象。到處粘作一團。如黐膠相似。驅你入驢胎。使你入馬腹。總繇它在。千佛出世。亦無如之何矣。端開化四十二年。三受金襕。密秘之。不以披搭。所賜金帛悉賑貧乏。復多怒。老益甚。每據坐。竟日傳餐訶罵。及入寢室。或竊問其故。乃左右顧視。欲舉已忘。故道俗于怒罵中。得旨者甚多。順帝至正壬午秋。示微疾。問侍僧曰。呼之曾已休。吸之尚未舍。安同諸苦源。來者不來者。如何是來者不來者。僧無語。端良久曰。后五日看。至期更衣趺坐曰。本無生滅。焉有去來。冰河發𦦨。鐵樹花開。垂一足而化。世年八十八。僧臘七十六。所剪爪發。舍利累然。閟全身於鵬摶峰北。謚曰普照。塔曰寂照。端退居良陼日。忽有梵僧。仗錫來徴般若樞要。端示以
【現代漢語翻譯】 現代漢語譯本 安名立字即可得道。（安名立字：指通過命名事物來理解其本質）如果一切人都通過安名立字就能得道，那就不行了。在一切處、一切時，以萬象（萬象：宇宙間的一切現象）為主，以萬法（萬法：宇宙間的一切法則）為師，這就是關鍵所在。如果不是上根利智之人，具備殺人不眨眼的手段，將第八識（第八識：阿賴耶識，儲存一切業種的識）一刀斬斷，哪裡會有成就的時候？ 又說，自家根基之下，積攢了累生累劫的諸多惡習。如果不能照破這些惡習，不能徹底剔除，那麼在日常生活中，難免處處受阻。在一切法中，如果有所疑惑，就會被疑惑阻礙；在一切法中，如果有所愛戀，就會被愛戀淹沒；在一切法中，如果有所嗔恨，就會被嗔恨燒燬；在一切法中，如果有所喜好，就會被喜好飄散。這四者（疑、愛、嗔、喜）既是五蘊（五蘊：色、受、想、行、識）、十二處（十二處：六根、六塵）、十八界（十八界：六根、六塵、六識）、二十五有（二十五有：三界中的二十五種存在狀態），以及明暗、色空、森羅萬象，到處粘成一團，如同膠水一般。驅使你進入驢胎，讓你進入馬腹，都是由它們在作祟。即使千佛出世，也對此無可奈何。 端禪師開化四十二年，三次接受金襕袈裟，秘密珍藏，不曾披搭。所賜的金銀布帛，全部用來賑濟貧困。禪師又常常發怒，年紀越大越厲害。常常據案而坐，整日傳餐呵罵。等到進入寢室，有人偷偷詢問他發怒的原因，禪師就左右顧視，想要說卻忘記了。因此，許多道士和俗人在禪師的怒罵中，領悟了禪旨。元順帝至正壬午年秋天，禪師略微示現疾病。問侍奉的僧人說：『呼氣已經停止，吸氣尚未捨棄，安住在諸苦的根源中。來者不來者，如何是來者不來者？』僧人無言以對。端禪師良久說道：『后五日再看。』到了約定的日期，禪師更換衣服，跏趺而坐，說道：『本來就沒有生滅，哪裡會有去來？冰河發出火焰，鐵樹開出花朵。』於是垂下一隻腳而圓寂。世壽八十八歲，僧臘七十六年。所剪的指甲和頭髮，都成了舍利，堆積如山。全身被秘密安葬在鵬摶峰北。謚號為普照，塔名為寂照。 端禪師退居良陼的時候，忽然有一位梵僧，拄著錫杖前來請教般若（般若：智慧）的樞要。端禪師向他展示了……
【English Translation】 English version Attaining enlightenment is possible through establishing names and words. (Establishing names and words: refers to understanding the essence of things through naming them.) If everyone could attain enlightenment simply by establishing names and words, that would not be acceptable. In all places and at all times, take the myriad phenomena (myriad phenomena: all phenomena in the universe) as your master, and the myriad dharmas (myriad dharmas: all laws in the universe) as your teacher. This is the key. If one is not of superior root and sharp intellect, possessing the means to kill without blinking an eye, and sever the eighth consciousness (eighth consciousness: Alaya-vijnana, the consciousness that stores all karmic seeds) with a single stroke, how could there be a time for accomplishment? It is also said that beneath one's own foundation, numerous evil habits have accumulated over lifetimes. If one cannot illuminate and break through these evil habits, and cannot completely eliminate them, then in daily life, one will inevitably be obstructed everywhere. Among all dharmas, if there is any doubt, one will be obstructed by doubt; among all dharmas, if there is any attachment, one will be drowned by attachment; among all dharmas, if there is any hatred, one will be burned by hatred; among all dharmas, if there is any delight, one will be scattered by delight. These four (doubt, attachment, hatred, delight) are the five aggregates (five aggregates: form, feeling, perception, volition, consciousness), the twelve entrances (twelve entrances: six sense organs, six sense objects), the eighteen realms (eighteen realms: six sense organs, six sense objects, six consciousnesses), the twenty-five existences (twenty-five existences: twenty-five states of existence in the three realms), as well as light and darkness, form and emptiness, and the myriad phenomena, all sticking together like glue. They drive you into the womb of a donkey and make you enter the belly of a horse; it is all due to their influence. Even if a thousand Buddhas were to appear in the world, they would be helpless to do anything about it. Chan Master Duan enlightened people for forty-two years, and received the golden kasaya three times, which he secretly treasured and never wore. All the gold, silver, and cloth bestowed upon him were used to relieve the poor. The Chan Master also often became angry, and this became more severe as he grew older. He often sat at his desk, scolding and berating people throughout the day. When he entered his room, some would secretly ask him the reason for his anger, and the Chan Master would look around, wanting to say something but forgetting. Therefore, many Daoists and laypeople understood the Chan teachings in the Chan Master's scolding. In the autumn of the Renwu year of the Zhizheng era of Emperor Shun of Yuan, the Chan Master slightly manifested illness. He asked the attending monk: 'The exhalation has stopped, and the inhalation has not yet been abandoned, dwelling in the source of all suffering. The one who comes and the one who does not come, what is the one who comes and the one who does not come?' The monk was speechless. Chan Master Duan said after a long while: 'Look again in five days.' On the appointed day, the Chan Master changed his clothes, sat in the lotus position, and said: 'Originally there is no birth or death, so how can there be coming or going? The ice river emits flames, and the iron tree blooms flowers.' Then he lowered one foot and passed away. His age was eighty-eight, and his monastic age was seventy-six. The nails and hair that were cut became relics, piled up like mountains. His whole body was secretly buried north of Pengtuan Peak. His posthumous title was Universal Illumination, and his pagoda was named Silent Illumination. When Chan Master Duan retired to Liangzhu, a Brahman monk suddenly came with a staff to ask about the essentials of Prajna (Prajna: wisdom). Chan Master Duan showed him...
獅王奮迅三昧。其僧稽首蹈空而去。左右皆驚愕。端曰。掩鼻偷香。何足羨也。
贊曰。大慧四傳至端禪師。二百載矣。幾如勁弓之末。其勢不能穿魯縞。師崛出珍公之門。而道被三朝。德邁九洲。源厚流長。不亦宜乎。或謂。師之後大抵說法朝廷。豈其家化以金馬門為隱者耶。曰否。不離菩提樹下。而據吉祥座者。斯何人哉。
石屋珙禪師
石屋禪師者。諱清珙。虞山人也。宋咸淳壬申。生於溫姓。生之夜。光貫北垣。其室異香。經旬不散。珙幼斷酒胾。素質清臞。而精神宥密。六經雜史一覽即不顧。于佛經如獲故物。乃盡棄其所有。為大僧。翩然逸舉。擇人而見。首參高峰妙禪師。妙公曰。新戒來須何事。珙曰。生死事大。乞施大法。公曰。我本無法。說甚小大。珙乃服勤三年。不契。妙公曰。溫有瞎驢。淮有及庵。宜往見之。珙直走見及庵。路聞及庵多慢侮。罷廢參儀。不以禪流為事。大有名者。輒遭刪削。珙疑之。然心信妙公之指。如不相當。則走溫未遲也。乃至建陽西峰。通謁及庵。及庵袒襟危坐。受珙展拜。遂問珙曰。區區逐日。何所用心。珙對曰。以萬法歸一為本參。及庵訶曰。甚麼害熱病底。教你參者死句。珙悚然罔措。及庵曰。有佛處不得住。無佛處急走過。作么生會。珙擬對
【現代漢語翻譯】 現代漢語譯本 獅王奮迅三昧（Samadhi of the Lion King's Vigorous Advance）。那位僧人行稽首禮后，騰空而去。左右的人都驚愕不已。端禪師說：『掩鼻偷香，有什麼值得羨慕的呢？』
讚語說：大慧宗杲（Dahui Zonggao）禪師四傳至端禪師，已經二百年了。氣勢幾乎如同強弓的末端，力量不足以穿透魯地的細絹。端禪師從珍公門下崛起，他的道法被三個朝代所推崇，德行遠播九州。源頭深厚，流傳長遠，不也是很合適的嗎？有人說：端禪師之後，大多在朝廷說法，難道是將金馬門作為隱居之所嗎？回答說：不是的。不離開菩提樹下，而佔據吉祥座位的，又是何人呢？
石屋珙禪師
石屋禪師，名諱清珙（Qinggong），是虞山人。宋朝咸淳年間壬申年出生于溫姓人家。出生之夜，光芒貫穿北方的星空，他的房間里充滿奇異的香氣，持續了十幾天不散。清珙從小就戒絕酒肉，天性清瘦，但精神內斂而周密。六經雜史，他只要看一遍就不再理會，而對於佛經，就像得到了舊物一樣珍視。於是他全部捨棄了自己的所有，成為一名大僧。他輕快地行動，選擇合適的人去拜見。首先參拜高峰妙（Gaofeng Miao）禪師。妙禪師問：『新出家的僧人來這裡有什麼事？』清珙回答：『生死事大，請您施捨大法。』妙禪師說：『我本來就沒有什麼法，說什麼大小呢？』清珙於是勤奮地服侍了三年，但沒有領悟。妙禪師說：『溫州有瞎驢（Blind Donkey），淮南有及庵（Ji'an），你應該去拜見他們。』清珙直接去拜見及庵。在路上聽說及庵經常傲慢侮辱他人，廢除參禪的禮儀，不把禪宗的僧人當回事。那些有名望的人，經常遭到他的刪改。清珙對此感到疑惑。然而，他心裡相信高峰妙禪師的指引，如果實在不合適，那麼再去溫州也不遲。於是到達建陽西峰，通報后拜見了及庵。及庵敞開衣襟，隨意地坐著，接受了清珙的展拜。於是問清珙說：『你每天忙忙碌碌，都在用什麼心呢？』清珙回答說：『以萬法歸一作為根本的參究。』及庵呵斥說：『你這個得了熱病的人！教你參究的是死句。』清珙驚恐而不知所措。及庵說：『有佛處不得住，無佛處急走過，你作何理解？』清珙想要回答
【English Translation】 English version The Samadhi of the Lion King's Vigorous Advance. The monk bowed and soared into the sky, leaving everyone around him astonished. Chan Master Duan said, 'Sniffing stolen fragrance is nothing to envy.'
The eulogy says: From Chan Master Dahui Zonggao, four generations passed to Chan Master Duan, spanning two hundred years. The momentum was almost like the end of a strong bow, its power insufficient to penetrate the fine silk of Lu. Chan Master Duan rose from the gate of Zhen Gong, and his teachings were revered by three dynasties, his virtue spread throughout the nine provinces. A deep source and a long flow, is it not fitting? Some say: After Chan Master Duan, most preached in the imperial court, could it be that they took the Golden Horse Gate as a place of seclusion? The answer is: No. Who is it that does not leave the Bodhi tree but occupies the auspicious seat?
Chan Master Shi Wu Qinggong
Chan Master Shiwu, whose given name was Qinggong, was a native of Yushan. He was born into the Wen family in the year Renshen during the Xianchun era of the Song Dynasty. On the night of his birth, light pierced the northern sky, and his room was filled with a strange fragrance that lasted for more than ten days. From a young age, Qinggong abstained from wine and meat, and was naturally slender, but his spirit was restrained and meticulous. He would glance at the Six Classics and miscellaneous histories and then ignore them, but he cherished Buddhist scriptures as if he had found an old possession. So he abandoned all that he had and became a great monk. He moved swiftly, choosing the right people to see. He first visited Chan Master Gaofeng Miao. Chan Master Miao asked, 'What brings the newly ordained monk here?' Qinggong replied, 'The matter of life and death is great, please bestow upon me the great Dharma.' Chan Master Miao said, 'I originally have no Dharma, what is there to say about small or large?' Qinggong then diligently served for three years, but did not understand. Chan Master Miao said, 'There is a Blind Donkey in Wenzhou and Ji'an in Huainan, you should go and see them.' Qinggong went directly to see Ji'an. On the way, he heard that Ji'an often acted arrogantly and insultingly, abolished the rituals of Chan practice, and did not take Chan monks seriously. Those who were famous were often subjected to his deletions. Qinggong was doubtful about this. However, he believed in the guidance of Chan Master Gaofeng Miao, and if it was really unsuitable, then it would not be too late to go to Wenzhou. So he arrived at Xifeng in Jianyang, and after reporting, he visited Ji'an. Ji'an sat casually with his robe open, accepting Qinggong's prostration. Then he asked Qinggong, 'What are you busy with every day, what are you using your mind for?' Qinggong replied, 'I take the return of all dharmas to one as my fundamental practice.' Ji'an scolded, 'You are a person suffering from heatstroke! What I teach you to practice is a dead phrase.' Qinggong was frightened and at a loss. Ji'an said, 'You must not dwell where there is Buddha, and you must pass quickly where there is no Buddha, how do you understand this?' Qinggong wanted to answer
之。及庵驀起厲聲曰。者個亦是死句。便入寢室。珙罔措。乃堅依座下。久之及庵復理前話詰珙。珙對曰。上馬見路。及庵又訶曰。在此多年。猶作恁么見解。珙憤以為及庵賣己。因背棄去。及庵笑曰。珙即回也。珙於途中。忽見風亭。乃急趨回。舉似及庵曰。有佛處不得住。亦是死句。無佛處急走過。亦是死句。清珙今日會得活句了也。及庵曰。作么生會。珙曰。清明時節雨初晴。黃鸝枝上分明語。及庵肯之。於是出入吳越。激揚禪社。廣結般若緣。偶登霞霧山喜之。遂構草菴。號曰天湖。趨風者日眾。珙頻作山居偈頌示之。愛之者以為章句精麗。如巖泉夜響。玉磬晨鳴云。嘉禾當湖新創福源禪剎。盡禮致珙。珙不起。平山林禪師。作契聦排闥圖柬珙。珙慨曰。林兄不容吾高臥也。於是自攜竹笠。飄然而來。福源乃勇於臨眾。不期綱宗大振。圍繞座下。多諸有道。六七年間。衲子為法忘軀。而叢林豐盛。如西天那爛陀寺。有貴人入寺飯僧。見珙布衲蕭蕭。疑為矯飾。竊視方丈。棕拂道具外。空徒四壁而已。貴人大異。乃私問寺主曰。和尚人天知識。何枯淡若此耶。殆非吾輩之所堪矣。寺主曰。然吾師原儉于自奉。施者雖多。有即散之。常誡吾黨。莫貪甘暖。免償宿債。貴人感悟。歸散家財而隱。有詔徴珙。珙堅以疾
辭。乃降金襕法衣賜之。人以為榮。珙嘆曰。吾少壯時。猶不如人。況今形之不逮矣。忍將名字。勞倦人間世乎。乃上堂曰。卸卻頂上鐵枷。飏下手中木杓。閤眼跳過黃河。騰身衝開碧落。獅子踢倒玉欄干。像王擺壞黃金索。白雲兮處處相逢。青山兮步步踏著。喝一喝云。舉頭天外看。誰是個般人。便棄福源。歸天湖。嘉禾公牘互至。珙作偈答之。有老拙背時酬應懶不能從命出煙霞之句。珙年八十有一。行不倚杖。坐不施褥。燈下書字如粟。嘗與客夜話。將達旦。客謝息。珙笑曰。後生輩精神乃爾。安足謀道耶。俄告寂。門人請命後事。珙引聲曰。青山不著臭屍骸。死了何須堀土埋。顧我也無三昧火。光前絕後一堆柴。已而吉祥化去。火后舍利。五色莫計。塔于天湖。時至正壬辰孟秋也。謚曰佛慈慧照禪師。高麗王仰珙德化。且感異夢。請旨移文江浙。分舍利。歸國祀之。
贊曰。瘦棱棱卻。如碧海波心。涌起一座玉巖。硬剝剝好。似白雲堆里。突出千尋石屋。乃珙公自狀其微也。至於道傾彤室。德感異邦。置弗論矣。但歷來三百餘年。人誦其詩偈。讀其語錄。恨不尊公。至夜摩睹史之天上。蓋公不以虛言而欺世也。明矣。
徑山虛舟度禪師
禪師普度者。出史氏。刊江人也。刊俗浮華。度不樂家
【現代漢語翻譯】 現代漢語譯本：於是（朝廷）賜給他金襕袈裟，人們都認為這是榮耀。但珙（gǒng）禪師嘆息道：『我年輕力壯的時候，尚且不如別人，更何況現在形體衰退了呢？怎能忍心爲了名字，而勞累奔波於人世間呢？』於是上堂說法：『卸下頭頂上的鐵枷，揚起手中的木勺，合上眼睛跳過黃河，騰身衝開碧落（bì luò，指天空）。獅子踢倒玉欄桿，像王擺壞黃金索。白雲啊，處處相逢；青山啊，步步踏著。』喝一聲，抬頭向天外看，誰是這樣的人？便捨棄福源寺，回到天湖寺。嘉禾（jiā hé，地名）的公文書信接連不斷地送來，珙禪師作偈回覆，其中有『老拙背時酬應懶，不能從命出煙霞』的句子。珙禪師享年八十一歲，行走不用拄杖，坐著不用墊褥。在燈下寫字，字小如粟米。曾經與客人夜談，將近天亮。客人告辭休息，珙禪師笑著說：『年輕人的精神竟然如此，怎麼能夠謀求大道呢？』不久之後，安詳圓寂。門人料理後事，珙禪師引聲說道：『青山不著臭屍骸，死了何須堀土埋？顧我也無三昧火，光前絕後一堆柴。』之後吉祥圓寂而去，火化后舍利五光十色，數不勝數，建塔于天湖寺。時為至正壬辰年孟秋。謚號為佛慈慧照禪師。高麗國王仰慕珙禪師的德行教化，並且感應到奇異的夢境，請求（元朝）下旨移文到江浙，分取捨利，歸國供奉。
贊曰：『瘦棱棱卻，如碧海波心，涌起一座玉巖。硬剝剝好，似白雲堆里，突出千尋石屋。』這是珙公自己描述他的細微之處。至於他的道行傾動朝廷，德行感動異國，就不再論述了。但歷來三百多年，人們誦讀他的詩偈，閱讀他的語錄，遺憾不能追隨珙公，到達夜摩睹史天（yè mó dǔ shǐ tiān，佛教欲界第六天）之上。這是因為珙公不以虛假的言語欺騙世人啊！很明顯。
徑山虛舟度禪師
禪師普度，姓史，刊江人。刊江的風俗浮華，普度不喜歡在家。
【English Translation】 English version: Then (the court) bestowed upon him a kasaya (jiā shā, a robe worn by Buddhist monks) of golden brocade, which people regarded as an honor. But Chan Master Gong (gǒng) sighed and said, 'When I was young and strong, I was still not as good as others, let alone now that my body is declining? How can I bear to toil and labor in this human world for the sake of a name?' So he ascended the hall and said, 'Remove the iron yoke from your head, cast away the wooden ladle in your hand, close your eyes and leap over the Yellow River, soar up and break through the azure sky (bì luò, refers to the sky). The lion kicks down the jade balustrade, the elephant king breaks the golden chain. Ah, white clouds, meeting everywhere; ah, green mountains, stepping on every step.' Shout a cry, look up to the sky, who is such a person? Then he abandoned Fuyuan Temple and returned to Tianhu Temple. Official documents from Jiahe (jiā hé, a place name) arrived one after another. Chan Master Gong composed a verse in reply, which included the lines, 'The old clumsy one is lazy to respond to the times, unable to obey orders and leave the misty clouds.' Chan Master Gong lived to the age of eighty-one, walking without a cane, sitting without a cushion. He wrote characters under the lamp, as small as millet grains. He once talked with a guest late into the night, almost until dawn. The guest excused himself to rest, and Chan Master Gong smiled and said, 'The spirit of young people is only like this, how can they seek the Great Way?' Soon after, he passed away peacefully. His disciples arranged the funeral, and Chan Master Gong said in a loud voice, 'The green mountains do not wear stinking corpses, why bury them in the earth after death? Considering that I have no samadhi fire, a pile of firewood that ends the past and cuts off the future.' Afterwards, he passed away auspiciously, and after cremation, the relics were colorful and countless, and a pagoda was built at Tianhu Temple. The time was the early autumn of the year Ren Chen (rén chén) of the Zhizheng (zhì zhèng) reign. His posthumous title was Chan Master Foci Huizhao (fó cí huì zhào). The King of Goryeo admired Chan Master Gong's virtuous teachings and felt strange dreams, requesting (the Yuan Dynasty) to issue an order to Jiangzhe (jiāng zhè), to divide the relics and return them to the country for worship.
The eulogy says: 'Lean and angular, like the heart of the blue sea, a jade rock rises up. Hard and bare, like a pile of white clouds, a thousand-fathom stone house protrudes.' This is Gong's own description of his subtle aspects. As for his Tao influencing the court and his virtue moving foreign countries, we will not discuss them further. But for more than three hundred years, people have recited his poems and verses, read his recorded sayings, and regretted not being able to follow Gong to the Tushita Heaven (yè mó dǔ shǐ tiān, the sixth heaven of desire in Buddhism). This is because Gong does not deceive the world with false words! It is clear.
Chan Master Xuzhou Du of Jingshan
Chan Master Pudu, whose surname was Shi, was from Kanjiāng. The customs of Kanjiāng were frivolous, and Pudu did not like being at home.
居。邀正信友。出入僧伽藍。結出世緣。熏久機熟。竟斬發焉。自號虛舟。入講肆。精貫楞伽唯識。晝倦𠙥幾假寐。夢遊于俗。俗境宛然。僉有術士。相其面曰。公乃玉堂金馬中客。何墮于僧數。度唾之曰。我既登釋譜。不受你輩雌黃也。覺則汗流愧悚。於是廢卷枯坐。不言者累日。同學請入筵。度曰。此非究竟。聽之何為。且諸佛涅槃之旨。豈言詮能及哉。同學病其狂。度即負缽袋而去。遍走江南。諸有道名之社弗生怠忽。乃謁無得通禪師于常州之華藏寺。是日同謁者三十餘人。通公獨許度參堂。度得入通公之室。每求佛法大意。通每低聲曰。佛法盡有待無人處向你說。度益心疑。夜靜私抵通公榻下。哀求不已。通又低聲曰。將謂無人那。乃指度復自點胸數下。則瞑目悄然。度驚趨出。於是參究愈切。坐立如木偶人。會通公示眾曰。破一微塵出大經。鳶飛魚躍更分別。不將眼看將心看。已見重敲火里冰。度脫然省發於座下。通乃召度曰。不與萬法為侶者。是甚麼人。度對曰。金香爐下鐵崑崙。曰。將謂者矮子有甚長處。見解卻只如此。度拜曰。謝和尚證明。通大喜之。度於是久侍華藏。師子相契。如水乳也。通公每勉度出世。度啟曰。行道之日無窮。事師之期有限。師壽縱愈趙州。恐普度薄福。一旦填溝壑。再欲蒙
【現代漢語翻譯】 現代漢語譯本：他居住下來，邀請虔誠的信徒，出入于僧伽藍（寺廟），結下超脫塵世的因緣。長久的薰陶使他機緣成熟，最終剃度出家，自號虛舟。他進入講堂，精通《楞伽經》和唯識學。白天疲倦時，便靠著書案小憩。夢中游歷於世俗社會，那世俗景象宛如真的一樣。眾人中有個術士，看著他的面相說：『您本是朝廷的顯貴，為何淪落到僧侶之中？』虛舟唾棄他說：『我既然已經名列僧籍，就不接受你們這些無稽之談。』醒來后，他汗流浹背，感到慚愧恐懼，於是停止閱讀經卷，獨自枯坐，一連幾天都不說話。同學們請他參加宴席，虛舟說：『這不是究竟之道，聽它有什麼用？況且諸佛涅槃的旨意，豈是言語所能表達的？』同學們認為他瘋了，虛舟便背起缽袋離去，走遍江南各地，凡是有道之士的社團，他都不敢怠慢。後來，他到常州的華藏寺拜見無得通禪師。那天一同拜見的有三十多人，通禪師唯獨允許虛舟進入禪堂。虛舟得以進入通禪師的房間，每次請教佛法大意，通禪師總是低聲說：『佛法全部都在沒有人的地方向你說。』虛舟更加疑惑。夜深人靜時，他偷偷來到通禪師的床榻下，哀求不已。通禪師又低聲說：『還以為沒人呢。』於是指著虛舟，又指著自己的胸口點了好幾下，然後閉上眼睛，悄然不語。虛舟驚恐地跑了出來，於是參究更加迫切，坐著站著都像木偶人一樣。適逢通禪師向大眾開示說：『破開一粒微塵，顯出大部經書，鳶飛魚躍還要分別嗎？不用眼睛看，要用心看，已經看見重敲火里的冰。』虛舟在座位下豁然開悟。通禪師於是召見虛舟說：『不與萬法為伴侶的，是什麼人？』虛舟回答說：『金香爐下的鐵崑崙。』通禪師說：『還以為這矮子有什麼長處，見解卻只有如此。』虛舟拜謝說：『感謝和尚證明。』通禪師非常高興。虛舟於是長久地侍奉在華藏寺，師徒之間心意相通，如同水乳交融。通禪師常常勉勵虛舟出世弘法，虛舟稟告說：『行道的時間是無窮無盡的，侍奉老師的時光卻是有限的。即使老師的壽命超過趙州禪師，恐怕普度我福薄命淺，一旦填入溝壑，再想蒙受』
【English Translation】 English version: He resided there, inviting righteous believers to frequent the Sangharama (monastery), forming karmic connections beyond the mundane world. After prolonged influence, his opportunity ripened, and he finally shaved his head and became a monk, calling himself Xuzhou (Empty Boat). He entered the lecture hall, mastering the Laṅkāvatāra Sūtra and Yogācāra (Consciousness-only) teachings. During daytime fatigue, he would doze off leaning on his desk. In his dreams, he traveled in the secular world, the scenes appearing vividly real. Among the people, there was a diviner who, looking at his face, said, 'You were originally a noble in the court, why have you fallen into the ranks of monks?' Xuzhou spat at him and said, 'Since I am already listed in the monastic order, I will not accept your nonsense.' Upon waking, he was covered in sweat, feeling ashamed and fearful. Therefore, he stopped reading scriptures and sat alone in silence for several days. His fellow students invited him to a feast, but Xuzhou said, 'This is not the ultimate path, what is the use of listening to it? Moreover, how can the meaning of the Buddhas' Nirvana be expressed in words?' His fellow students thought he was mad, so Xuzhou carried his alms bowl and left, traveling throughout Jiangnan, never neglecting any community of virtuous individuals. Later, he went to Huazang Temple in Changzhou to visit Chan Master Wu De Tong. That day, more than thirty people came to visit, but Chan Master Tong only allowed Xuzhou to enter the meditation hall. Xuzhou was able to enter Chan Master Tong's room, and every time he asked about the main idea of the Buddha-dharma, Chan Master Tong would always whisper, 'The entire Buddha-dharma is spoken to you where there is no one.' Xuzhou became even more doubtful. Late at night, he secretly went to Chan Master Tong's bedside, pleading incessantly. Chan Master Tong whispered again, 'I thought there was no one here.' Then he pointed at Xuzhou and then pointed at his own chest several times, then closed his eyes and remained silent. Xuzhou ran out in fright, and his investigation became even more urgent, sitting and standing like a wooden puppet. It happened that Chan Master Tong gave a public teaching, saying, 'Break open a particle of dust, and the entire scripture appears. Do the soaring kite and leaping fish still need to be distinguished? Don't look with your eyes, look with your mind, and you will see ice being struck in the fire.' Xuzhou suddenly awakened in his seat. Chan Master Tong then summoned Xuzhou and said, 'Who is it that does not associate with the myriad dharmas?' Xuzhou replied, 'The iron Kunlun under the golden incense burner.' Chan Master Tong said, 'I thought this short fellow had some merit, but his understanding is only so-so.' Xuzhou bowed and said, 'Thank you, Venerable, for your confirmation.' Chan Master Tong was very pleased. Xuzhou then served at Huazang Temple for a long time, and the relationship between teacher and disciple was like water and milk. Chan Master Tong often encouraged Xuzhou to enter the world to propagate the Dharma, but Xuzhou reported, 'The time for practicing the Way is endless, but the time for serving the teacher is limited. Even if the teacher's life exceeds that of Chan Master Zhaozhou, I fear that Pudu (my name) has little merit and a short life. Once I am buried in a ditch, I will want to receive'
師教誨。其可得乎。通公為之俯首惻然。公歿。度乃離華藏。經行石頭城。夜宿袈裟院。適東西兩房。爭法產構訟。數年不已。度釋以片言。兩僧悲泣悔過。俱以家業屬度。度發笑而去。自此隨方說法。或久或近。三十餘年如一日。嘗示眾曰。邪人說正法。正法悉皆邪。正人說邪法。邪法悉皆正。卓拄杖云。正耶邪耶。又卓云。說邪不說邪。曏者里揀辨得出。黃金為屋未為貴。玉食錦衣何足榮。又曰。萬法是心光。諸緣惟性曉。本無迷悟人。只要今日了。既無迷悟。了個甚麼。千言萬語無人會。又逐流鶯過短墻。值徑山毀。朝旨以度居之。度年八十。力圖興復。鉅細行役。尚自董焉。其謙讓不遑。待後進如先輩。從未以老自稱。不二載。徑山落成。時元世祖庚辰也。度每逢通公忌日。必展真燒香進食垂涕。門下感之。率白首親依。故唱和妙葉。冠絕一時。竺西坦歸省于度。度大書一偈委之。俄就匡床化去。其偈曰。八十二年。駕無底船。踏番歸去。明月一天。時坦居天童。天童及門復有懷信等。而大度公之聲。蓋懷信為松源岳五世之孫也。
孚中信禪師
懷信禪師者。字孚中。為明州奉化江氏之子也。十歲求師于其親。親命抱本入鄉塾。不二載。諸籍瞭然。竟罷讀。乃謀法華而誦之。遂堅圖出家。荷任大
【現代漢語翻譯】 現代漢語譯本： 老師的教誨，能夠得到嗎？通公為此低頭，神情悲傷。通公去世后，懷信離開華藏寺，在石頭城遊歷。夜晚住在袈裟院，恰逢東西兩房僧人，因為寺產爭訟，多年沒有停止。懷信用一句話開導，兩房僧人悲傷哭泣，後悔自己的過錯，都願意把家產交給懷信。懷信笑著離開了。從此以後，他隨處說法，有時時間長，有時時間短，三十多年如一日。他曾經對眾人說：『邪惡之人說正法，正法全部變成邪法。正直之人說邪法，邪法全部變成正法。』他拄著枴杖說：『是正還是邪？』又拄著枴杖說：『說邪還是不說邪？』如果有人能在這裡分辨出來，用黃金做屋子也不算貴，吃珍貴的食物，穿華麗的衣服，又有什麼值得榮耀的呢？』又說：『萬法都是心的光明，各種因緣只有自性才能明白。本來就沒有迷惑和覺悟的人，只要今天明白了。』既然沒有迷惑和覺悟，那又了悟什麼呢？千言萬語沒有人能理解，他又追逐著黃鶯飛過矮墻。恰逢徑山寺被毀，朝廷下令讓懷信去主持。懷信八十歲了，努力恢復寺廟，大小事務，還親自督辦。他謙虛禮讓，對待後輩如同對待前輩，從來沒有以年老自居。不到兩年，逕山寺落成，當時是元世祖庚辰年。懷信每逢通公的忌日，必定擺設畫像，燒香進食，流下眼淚。門下弟子被他感動，大多白髮蒼蒼還親自侍奉他。所以唱和的妙語，冠絕一時。竺西坦回鄉探望懷信，懷信寫了一首偈語交給他，不久就在禪床上圓寂了。偈語說：『八十二年，駕著沒有底的船，踏上回歸的路，明月照耀著天空。』當時竺西坦住在天童寺，天童寺的弟子又有懷信等人，而大度公的名聲，是因為懷信是松源岳的五世孫。
孚中信禪師
懷信禪師，字孚中，是明州奉化江氏的兒子。十歲的時候，他的父母為他請老師。他的父母讓他抱著書本進入鄉里的私塾。不到兩年，各種書籍都明白了，於是停止了讀書。於是謀求法華經而誦讀它，於是堅定了出家的想法，承擔起重任。
【English Translation】 English version: Could the teacher's instruction be obtained? Tong Gong lowered his head sadly because of this. After Tong Gong passed away, Huaixin left Huazang Temple and traveled in Stone City. He stayed overnight at Jiasha Monastery, where the monks of the east and west wings were in dispute over the temple property, which had not stopped for many years. Huaixin enlightened them with a single sentence, and the monks of both wings wept sadly, regretting their mistakes, and were willing to hand over their family property to Huaixin. Huaixin laughed and left. From then on, he preached everywhere, sometimes for a long time, sometimes for a short time, for more than thirty years as if it were one day. He once said to the crowd: 'When an evil person speaks the right Dharma, all the right Dharma becomes evil. When an upright person speaks the evil Dharma, the evil Dharma becomes the right Dharma.' He leaned on his crutch and said, 'Is it right or evil?' Then he leaned on his crutch and said, 'Speak of evil or not speak of evil?' If someone can discern it here, a house made of gold is not considered expensive, and eating precious food and wearing gorgeous clothes, what is there to be proud of?' He also said: 'All dharmas are the light of the mind, and all conditions can only be understood by one's nature. Originally, there are no people who are deluded or enlightened, just understand it today.' Since there is no delusion or enlightenment, then what is there to understand? No one can understand thousands of words, and he chased the oriole over the low wall. It happened that Jingshan Temple was destroyed, and the imperial court ordered Huaixin to preside over it. Huaixin was eighty years old, and he worked hard to restore the temple, and he personally supervised all the affairs, big and small. He was humble and courteous, treating the younger generation as he would treat his seniors, and never called himself old. In less than two years, Jingshan Temple was completed, which was the Gengchen year of Yuan Shizu. Every time it was the anniversary of Tong Gong's death, Huaixin would set up a portrait, burn incense, offer food, and shed tears. The disciples were moved by him, and most of them personally served him even when they were old. Therefore, the wonderful words of chanting and harmony were the best of the time. Zhuxi Tan returned to his hometown to visit Huaixin, and Huaixin wrote a verse and gave it to him. Soon after, he passed away on the meditation bed. The verse said: 'Eighty-two years, sailing a bottomless boat, stepping on the road of return, the bright moon shines on the sky.' At that time, Zhuxi Tan lived in Tiantong Temple, and the disciples of Tiantong Temple included Huaixin and others, and the reputation of Da Du Gong was because Huaixin was the fifth generation grandson of Songyuan Yue.
Chan Master Fu Zhongxin
Chan Master Huaixin, styled Fuzhong, was the son of the Jiang family of Fenghua, Mingzhou. At the age of ten, his parents hired a teacher for him. His parents asked him to hold books and enter the village private school. In less than two years, he understood all kinds of books, so he stopped reading. So he sought the Lotus Sutra and recited it, so he strengthened his determination to become a monk and take on heavy responsibilities.
法。又三載。師事法華院子思沙門。以試經得度。竺西坦禪師居天童。信往謁之。坦公瘦面如鐵。尋常熱棒如雨點。請益者。隆冬亦戰慄揮汗。信雖年少。從容入問大法。坦器重之。久經爐鞴。信乃道通。擔垂問曰。興化打克賓。克賓還有吃棒分也無。信出對曰。俊哉獅子兒。坦深肯之。未幾坦公遷化。信鳴眾請云外岫補居天童。信與擊節酬唱。拍拍是令。岫每稱之曰。信公乃洞宗赤幟。濟室白眉也。大定丙寅。出住觀音寺。天曆己巳。遷居普陀。至正改元。天童席虛。當事者必以致信。信曰。天童自哲人相繼。化后規制非舊觀矣。今諸公不棄山野。山野惟據令而行。諸公若以為可。則山野以繼述為志。豈敢堅遜而累諸公行李。如不便諸公。請更議之。眾皆稽顙曰。諾。於是信蒞天童。積弊頓除。法席不期而再振。四方以賢譽歸之。當是時。南北兵荒。叢林多窘。天童食堂盈千眾。安居不乏。尚有餘糧。以賑饑貧。楚石琦公嘗作偈與信曰。長庚峰頂白雲間。捧劄西來笑展顏。幾疊巖巒圍丈室。萬株松樹繞禪關。當年金碧誰將去。今日天龍合送還。老我恰如窺豹者。管中時復見斑斑。江表大龍翔寺行御史。奉詔迎信。信欣然自來。時至正十四年甲午也。越二載。明太祖兵下金陵。寺眾風散。信獨趺坐不去。頃之兜鍪蟻集
【現代漢語翻譯】 現代漢語譯本 又過了三年，信跟隨法華院的子思沙門學習，通過考試獲得了僧人的資格。當時竺西坦禪師住在天童寺，信前去拜訪他。坦禪師面容清瘦如鐵，經常用熱棒打人，像雨點一樣密集。向他請教的人，即使在寒冷的冬天也會戰慄流汗。信雖然年輕，卻從容地向他請教佛法。坦禪師非常器重他，認為他經過了長時間的磨練，一定能通達佛法。坦禪師舉起拄杖問道：『興化打克賓（人名），克賓還有捱打的份嗎？』信回答說：『真是個俊俏的獅子兒。』坦禪師深深地認可了他的回答。不久之後，坦禪師圓寂。信召集眾人，請求云外岫來主持天童寺。信與云外岫互相唱和，配合得天衣無縫。云外岫經常稱讚他說：『信公是洞宗（佛教宗派名）的旗幟，濟室（佛教用語）的白眉（比喻傑出人物）。』 大定丙寅年，信出任觀音寺的住持。天曆己巳年，又遷居到普陀寺。至正元年，天童寺住持的位置空缺，有關人士一定要請信去擔任。信說：『天童寺自從有德之人相繼主持以來，圓寂后的規章制度已經和以前不一樣了。現在各位不嫌棄我這個山野之人，我只能按照規章制度來行事。各位如果認為可以，我就以繼承前人的事業為志向，怎敢堅決推辭而耽誤各位的行程。如果各位覺得不方便，請另作考慮。』眾人都叩頭說：『好。』於是信就擔任了天童寺的住持，長期積累下來的弊端一下子就消除了，法席在沒有期望的情況下再次振興，四方都稱讚他的賢能。當時，南北方戰亂頻繁，許多寺廟都很窘迫，而天童寺的食堂卻能容納上千人，安居樂業，還有剩餘的糧食用來賑濟飢餓貧困的人。 楚石琦公曾經作偈送給信，說：『長庚峰頂白雲間，捧劄西來笑展顏。幾疊巖巒圍丈室，萬株松樹繞禪關。當年金碧誰將去，今日天龍合送還。老我恰如窺豹者，管中時復見斑斑。』江表大龍翔寺的行御史，奉皇帝的命令來迎接信，信欣然前往，時間是至正十四年甲午年。過了兩年，明太祖的軍隊攻下金陵，寺廟裡的僧眾四處逃散，只有信獨自盤腿坐著沒有離開。不久之後，士兵們像螞蟻一樣聚集而來。
【English Translation】 English version After another three years, Xin studied with the monk Zisi of Fahua Temple and passed the examination to become a monk. At that time, Chan Master Zhuxi Tan lived in Tiantong Temple, and Xin went to visit him. Chan Master Tan had a thin face like iron and often hit people with hot sticks, as dense as raindrops. Those who asked him for advice would tremble and sweat even in the cold winter. Although Xin was young, he calmly asked him about the Dharma. Chan Master Tan valued him very much, believing that he had been tempered for a long time and would surely understand the Dharma. Chan Master Tan raised his staff and asked: 'Xinghua beat Kebin (a person's name), does Kebin still deserve to be beaten?' Xin replied: 'Truly a handsome lion cub.' Chan Master Tan deeply approved of his answer. Not long after, Chan Master Tan passed away. Xin gathered the people and asked Yunwai Xiu to preside over Tiantong Temple. Xin and Yunwai Xiu echoed each other, cooperating seamlessly. Yunwai Xiu often praised him, saying: 'Master Xin is the banner of the Soto sect (a Buddhist sect) and the white eyebrow (a metaphor for an outstanding figure) of the Ji room (a Buddhist term).' In the year of Bingyin in the Dading era, Xin took office as the abbot of Guanyin Temple. In the year of Jisi in the Tianli era, he moved to Putuo Temple. In the first year of the Zhizheng era, the position of abbot of Tiantong Temple was vacant, and the people concerned insisted on inviting Xin to take the position. Xin said: 'Since virtuous people have successively presided over Tiantong Temple, the rules and regulations after their death are no longer the same as before. Now that you all do not dislike me, a mountain dweller, I can only act in accordance with the rules and regulations. If you all think it is acceptable, I will take inheriting the cause of my predecessors as my ambition, how dare I firmly decline and delay your journey. If it is inconvenient for you all, please consider it again.' Everyone kowtowed and said: 'Okay.' So Xin took office as the abbot of Tiantong Temple, and the long-accumulated malpractices were eliminated at once, and the Dharma seat was revived again unexpectedly, and all directions praised his virtue. At that time, the north and south were frequently at war, and many temples were in distress, but the dining hall of Tiantong Temple could accommodate thousands of people, living and working in peace and contentment, and there was surplus grain to relieve the hungry and poor. Duke Chushi Qi once wrote a verse to send to Xin, saying: 'On the top of Changgeng Peak, among the white clouds, holding the letter from the west, smiling and showing his face. Several layers of rocks surround the room, and ten thousand pine trees surround the Zen gate. Who took away the gold and jade of the past, today the heavenly dragons jointly return it. The old me is like a leopard peeper, and I often see spots in the tube.' The supervising censor of Dalongxiang Temple in Jiangbiao, under the emperor's order, came to welcome Xin, and Xin went happily, the time was the year of Jiawu in the fourteenth year of Zhizheng. Two years later, the army of Emperor Taizu of Ming captured Jinling, and the monks in the temple fled in all directions, only Xin sat cross-legged and did not leave. Soon after, the soldiers gathered like ants.
。信儼然在定。如不知也。及太祖入寺。信合爪相迎。太祖問曰。眾僧因甚不見。信曰。明眼難瞞。太祖甚喜。乃命招僧還寺。太祖嘗聽信說法。歸為近侍曰。龍翔信僧。言行純愨。真太平有道沙門也。遂改龍翔為天界。命褒章而賜之。信德臘雖高。未嘗以聲色加學者。學者自化。信日課蓮經七卷。寒暑不間。有僧問曰。和尚誦經。還解義么。信曰。清晨吃白粥。而今又覺饑。僧曰。此語卻與經文不合。曰。明眼師僧灼然猶在。僧呵呵大笑曰。和尚是甚麼心行。信曰。且喜信受奉行。丁酉元旦日食。太祖召信問之。對曰。食后自明。太祖又深喜。復論古今符讖之理。信曰。聖哲以至公為心。不求符讖。而符讖自合矣。愚昧以私慾爲念。雖鳳麟晝現。仍成怪物。故曰在此不在彼。太祖稱善。盡歡而罷。八月二十四晨起。沐浴更衣。召眾告曰。吾行矣。汝等當以荷法自期。瞑目而逝。侍僧撼且呼曰。和尚不留片語。以示人乎。信復展目索筆書曰。平生為人契戾。七十八年漏泄。今朝撒手便行。萬里晴空片雪。乃瞑目長往。時太祖督戎江陰。前一日。夢信告別。及還金陵聞訃。與夢合。太祖甚嗟悼。左右皆言。前日夢。金甲大人相報曰。天界古佛入滅矣。太祖益驚異。賜帑金以資後事。舉龕日。太祖臨奠。依法阇維于聚寶山
{ "translations": [ '信儼然在定，好像什麼都不知道一樣。等到太祖進入寺廟，信合掌相迎。太祖問道：「眾僧為什麼沒有看見？」信回答說：「明眼人難以欺瞞。」太祖非常高興，於是下令召回僧人回到寺廟。太祖曾經聽信說法，回去后對近侍說：「龍翔寺的信僧，言行純樸誠懇，真是太平盛世有道的沙門啊。」於是將龍翔寺改名為天界寺，並下令褒獎賞賜他。信雖然年高德劭，但從未以聲色來訓誡學者，學者們自然感化。信每天誦讀《法華經》七卷，寒暑不間斷。有僧人問道：「和尚誦經，還理解經文的含義嗎？」信回答說：「清晨喝了白粥，現在又覺得餓了。」僧人說：「這話卻與經文不合。」信說：「明眼的師僧確實還在。」僧人呵呵大笑說：「和尚是什麼樣的心行？」信說：「且喜信受奉行。」丁酉年元旦發生日食，太祖召見信詢問此事，信回答說：「日食過後自然會光明。」太祖又非常高興。又談論古今符讖的道理，信說：「聖哲以至公為心，不求符讖，而符讖自然相合。愚昧的人以私慾爲念，即使鳳凰麒麟白天出現，仍然會變成怪物。所以說，關鍵在於自身，不在於外物。」太祖稱讚他說得好，盡興而罷。八月二十四日早晨起床，沐浴更衣，召集眾人告別說：「我要走了，你們應當以弘揚佛法自勉。」說完就閉上眼睛去世了。侍奉的僧人搖動他並呼喚說：「和尚不留下一句話，來開示世人嗎？」信又睜開眼睛，索要筆墨寫道：「平生為人乖戾，七十八年泄露天機。今朝撒手便行，萬里晴空片雪。」於是閉上眼睛長逝。當時太祖在江陰督軍，前一天夢見信來告別。等到回到金陵聽到訃告，與夢境相符。太祖非常悲傷哀悼。左右的人都說，前一天夢見金甲大人來報告說：「天界寺的古佛入滅了。」太祖更加驚異，賜予帑金來資助喪事。舉行火化儀式那天，太祖親自臨奠，按照佛法在聚寶山舉行荼毗（dú pí，焚燒）儀式。', '信（Xin）：人名，指龍翔寺的信僧', '太祖（Taizu）：指明太祖朱元璋', '龍翔（Longxiang）：寺廟名，后改為天界寺', '天界（Tianjie）：寺廟名，由龍翔寺改名而來', '法華經（Fahua Jing）：佛教經典', '符讖（Fuchen）：預示吉兇的符命和讖語', '金陵（Jinling）：南京的古稱', '聚寶山（Jubao Shan）：南京的一座山', '荼毗（du pi）：佛教術語，指火葬' ], "english_translations": [ 'Xin appeared to be in deep meditation, as if unaware of anything. When Emperor Taizu entered the temple, Xin greeted him with palms together. Taizu asked, \'Why didn\'t the monks see you?\'. Xin replied, \'Clear eyes are hard to deceive.\' Taizu was very pleased and ordered the monks to return to the temple. Taizu once listened to Xin\'s teachings and said to his attendants upon returning, \'The monk Xin of Longxiang Temple is pure and sincere in his words and deeds, truly an enlightened Shramana in a peaceful and prosperous era.\' Therefore, he renamed Longxiang Temple to Tianjie Temple and ordered that he be praised and rewarded. Although Xin was old and virtuous, he never used stern words or appearances to instruct scholars; the scholars were naturally transformed by his example. Xin recited seven volumes of the \'Lotus Sutra\' daily, without interruption in cold or heat. A monk asked, \'Venerable, when you recite the sutras, do you understand their meaning?\'. Xin replied, \'I drank white porridge in the morning, and now I feel hungry again.\' The monk said, \'This saying does not match the sutras.\' Xin said, \'The clear-eyed teachers are indeed still here.\' The monk laughed heartily and said, \'What is the nature of the Venerable\'s mind and practice?\'. Xin said, \'I am happy to believe, accept, and practice.\' On the first day of the Dingyou year, there was a solar eclipse. Taizu summoned Xin to inquire about it. Xin replied, \'It will be bright again after the eclipse.\' Taizu was very pleased again. They also discussed the principles of ancient and modern omens and prophecies. Xin said, \'Sages take impartiality as their heart, not seeking omens, and yet the omens naturally align. Ignorant people focus on selfish desires, and even if phoenixes and unicorns appear in broad daylight, they will still become monsters. Therefore, it is said that the key lies within oneself, not in external things.\' Taizu praised him for speaking well and ended the conversation happily. On the morning of the twenty-fourth day of the eighth month, he got up, bathed, changed his clothes, and summoned the assembly to bid farewell, saying, \'I am leaving. You should strive to uphold the Dharma.\' Then he closed his eyes and passed away. The attending monk shook him and called out, \'Venerable, won\'t you leave a word to enlighten the world?\'. Xin opened his eyes again, asked for a pen and ink, and wrote, \'Throughout my life, I have been eccentric; for seventy-eight years, I have leaked secrets. Today, I let go and depart; a single snowflake in a clear sky for ten thousand miles.\' Then he closed his eyes and passed away peacefully. At that time, Taizu was supervising the army in Jiangyin. The day before, he dreamed that Xin came to bid him farewell. When he returned to Jinling and heard the news of his death, it matched the dream. Taizu was very saddened and mourned. The people around him said that the day before, they dreamed of a golden-armored man reporting, \'The ancient Buddha of Tianjie Temple has passed away.\' Taizu was even more astonished and bestowed funds to assist with the funeral arrangements. On the day of the cremation, Taizu personally attended the ceremony and performed the cremation (dhūpana) according to Buddhist rites at Jubao Mountain.', 'Xin: (Name) Refers to the monk Xin of Longxiang Temple.', 'Taizu: (Name) Refers to Zhu Yuanzhang, the Hongwu Emperor of the Ming Dynasty.', 'Longxiang: (Name) Temple name, later changed to Tianjie Temple.', 'Tianjie: (Name) Temple name, renamed from Longxiang Temple.', 'Lotus Sutra (Fahua Jing): (Term) A Buddhist scripture.', 'Fuchen: (Term) Auspicious or inauspicious omens and prophecies.', 'Jinling: (Name) The ancient name of Nanjing.', 'Jubao Mountain: (Name) A mountain in Nanjing.', 'Dhūpana: (Term) A Buddhist term referring to cremation.' ] }
前。獲舍利五色。命賀齊叔。為卜牛首山建塔。又命儒臣銘之。天童所塔者。爪發衣履也。初信承詔。去龍翔天童。左右諫曰。當今擾攘兵戈。有志者求入山林不暇。師獨受元主隆譽之名。某等似不取也。且天下事未知何若耳。信答曰。我汝均為佛祖兒孫。力當撐拄佛祖家庭。任緣赴感。職宜然也。若俱以禍福攖心。埋身藏影。豈大慈曠濟之道哉。且戈矛劍戟之場。獨非安樂邦乎。於是愿起從行者甚眾。
贊曰。徑山三代。門庭施設。雖各不同。究其機要。皆通權達變之宗匠也。度公至老。尚力圖興復。信公至歿。猶示應明主。是其荷負祖道之任。真難釋肩。如吳人游楚者。病中聞之。仍吳吟也。先輩之苦心若此。忽之可乎。
楚石愚庵夢堂三禪師
楚石禪師。名梵琦。乃徑山元叟端禪師之高弟也。道弘海鹽福臻。次則天寧。乃至杭州報國。嘉興本覺。德風所被。聲重九洲。當元文順二帝時。楚山南北。浙水東西。其有道尊宿。無不經錫徽號。琦獨遠引不與焉。至正間。帝師強贈師號佛日普照慧辨。琦亦不署也。暮年以門人景獻。代主天寧法席。則別筑方齋于天寧院西。為休老計。自稱西齋老人。至正間。四方多事。士大夫逃禪海濵者眾矣。從西齋游者。如宋公景濂輩。最稱博物。入西齋之門。劇
【現代漢語翻譯】 現代漢語譯本 之前，（朝廷）獲得了五色舍利（佛陀火化后的遺物）。（朝廷）命令賀齊叔，選擇牛首山建造佛塔，又命令儒臣為佛塔撰寫銘文。天童寺所建塔中供奉的，是（他的）指甲、頭髮、衣服和鞋子。當初，信承禪師接受詔令，離開龍翔寺前往天童寺。左右的人勸諫說：『當今社會動盪不安，戰火紛飛，有志向的人求之不得隱居山林，您卻獨自接受元朝皇帝的隆重名譽，我們覺得這不值得。況且天下局勢還不知道會怎麼樣呢。』信承禪師回答說：『我與你們都是佛祖的兒孫，理應盡力支撐佛祖的家業，隨緣應付各種境遇，這是我們職責所在。如果都因為害怕禍福而憂心忡忡，隱姓埋名，這豈是大慈大悲、廣度眾生的佛道呢？況且在充滿刀槍劍戟的戰場上，難道就沒有安樂的凈土嗎？』於是，願意跟隨他前往的人非常多。
讚語說：徑山寺三代住持，各自的門庭設施和行事風格雖然不同，但探究其根本，都是通權達變的宗師。度公禪師到老年，仍然努力圖謀復興寺院；信公禪師直到圓寂，仍然示現應和開明的君主。他們肩負著弘揚佛法的重任，實在難以卸下。就像吳地人到了楚地，即使生病聽到家鄉的歌謠，仍然會用吳地的口音吟唱。前輩的苦心如此，可以忽略嗎？
楚石愚庵夢堂三禪師
楚石禪師，名梵琦（法號），是徑山元叟端禪師的高徒。他的佛法在海鹽福臻寺弘揚，之後又到天寧寺，乃至杭州報國寺、嘉興本覺寺。他的德行所感化，聲名遠播九州。當元文宗和順宗兩位皇帝在位時，楚山南北、浙水東西，凡是有道的高僧，沒有不接受朝廷賜予的徽號的，唯獨梵琦禪師遠遠避開，不參與其中。至正年間，帝師（指八思巴）強行贈予他『佛日普照慧辨』的稱號，梵琦禪師也不接受。晚年，他讓門人景獻禪師代替自己主持天寧寺的法席，自己在天寧寺西邊另外建造了一間方丈室，作為養老之所，自稱西齋老人。至正年間，四處都有戰事，許多士大夫逃到海邊隱居。跟隨西齋老人遊學的人，如宋濂（宋公景濂）等人，以博學著稱。進入西齋老人的門下，...
【English Translation】 English version Previously, (the court) obtained five-colored Śarīra (relics of the Buddha after cremation). (The court) ordered He Qishu to select Mount Niushou to build a pagoda, and also ordered Confucian officials to write inscriptions for the pagoda. What was enshrined in the pagoda built by Tiantong Temple were (his) nails, hair, clothes, and shoes. Initially, Chan Master Xincheng accepted the imperial decree and left Longxiang Temple for Tiantong Temple. Those around him advised, 'Today's society is turbulent and full of war. Those with aspirations seek to retreat into the mountains and forests, but you alone accept the Yuan emperor's grand reputation. We feel this is not worthwhile. Moreover, the situation in the world is still unknown.' Chan Master Xincheng replied, 'You and I are all descendants of the Buddha. We should do our best to support the Buddha's family business, adapt to various circumstances, and this is our duty. If we are all worried about misfortune and fortune, and hide our names, how can this be the path of great compassion and universal salvation? Moreover, in the battlefield full of swords and spears, is there no pure land of peace and happiness?' As a result, many people were willing to follow him.
The eulogy says: The three generations of abbots of Jingshan Temple, although their monastic facilities and styles of doing things are different, exploring their roots, they are all masters of expediency. Chan Master Du Gong, even in his old age, still strived to revive the temple; Chan Master Xin Gong, until his death, still manifested responding to an enlightened monarch. They bear the heavy responsibility of promoting the Buddha-dharma, which is really difficult to unload. Just like a person from Wu who goes to Chu, even if he hears the songs of his hometown when he is sick, he will still sing in the Wu dialect. The predecessors' painstaking efforts are like this, can they be ignored?
Chan Masters Chushi Yū'ān and Mèngtáng
Chan Master Chushi, named Fanqi (Dharma name), was a senior disciple of Chan Master Yuansou Duan of Jingshan Temple. His Buddha-dharma was promoted at Fuzhen Temple in Haiyan, and then to Tianning Temple, and even to Baoguo Temple in Hangzhou and Benjue Temple in Jiaxing. His virtue was so influential that his reputation spread throughout the nine provinces. During the reign of the two emperors Yuan Wenzong and Yuan Shunzong, in the north and south of Mount Chu and east and west of the Zhejiang River, all virtuous monks accepted the honorary titles bestowed by the court, except for Chan Master Fanqi, who stayed away and did not participate. During the Zhizheng era, the Imperial Preceptor (referring to 'Phags-pa) forcibly bestowed upon him the title 'Buddha Sun Universally Illuminating Wisdom and Eloquence', but Chan Master Fanqi did not accept it either. In his later years, he had his disciple Chan Master Jingxian replace him as the abbot of Tianning Temple, and he built a separate abbot's room in the west of Tianning Temple as a place to retire, calling himself the Old Man of the West Studio. During the Zhizheng era, there were wars everywhere, and many scholar-officials fled to the coast to live in seclusion. Those who followed the Old Man of the West Studio, such as Song Lian (Duke Song Jinglian), were known for their erudition. Entering the door of the Old Man of the West Studio, ...
談多北。或有問時勢否臧。琦但唱休休歌。其聲韻莫測。癸卯。元帝師以手書微琦。琦稱病篤不赴。戊申。明高帝建極。以為折抱毀鼓之初。而歿于王事者無答焉。遂蒲車四出。徴天下高行沙門。敕儀曹。請琦升座于蔣山。使存亡者。均沾法利。高帝見提唱語。大悅。明年春。召入宴文樓。以琦年邁。賜杖而行。留琦館天界。又明年復徴天下有道禪師。均赴天界。其赴詔尊宿三十餘員。出元叟之門者。三居一焉。惟國清曇噩。雙徑智及。並琦三人。頻入宴文樓論道。高帝問鬼神幽玄不測之理。琦援據經論。剖釋宸衷。然起居脫略。無異西齋時。高帝每嘆曰。楚石真林下道人也。是年七月十六日。琦呼侍僧進墨池。大書一偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。即謂噩夢堂曰。師兄我去也。噩曰。何處去。琦震聲一喝而逝。年七十有五矣。以遺偈聞高帝。帝命依法阇維。其不壞者二。齒如珂玉。舌如珊瑚。無數舍利。連綴其上。歸塔天寧西齋。愚庵以偈哭曰。匡床談笑坐跏趺。遺偈親書若貫珠。木馬夜鳴端的別。西方日出古今無。分身何啻居天界。弘法毋忘在帝都。白髮弟兄空老大。剎竿倒卻要人扶。
愚庵禪師者。名智及。吳人也。年十七為僧。亦得法于元叟端。住后四遷名剎。元帝師錫號明辯正宗
【現代漢語翻譯】 現代漢語譯本： 談多北（人名）。有人問他時局是好是壞，琦（楚石琦，人名）只是唱著『休休』歌，歌聲的韻律難以捉摸。癸卯年，元朝的帝師用手書信問候琦，琦稱病重沒有前去。戊申年，明朝高帝建立國家，認為這是在折斷樹枝、毀壞戰鼓的開端，而那些為國事而死的人卻沒有得到迴應。於是派出蒲車四處徵召天下有高尚品行的沙門（出家人）。皇帝命令禮部官員，請琦到蔣山升座說法，使已故和在世的人，都能得到佛法的利益。高帝看到琦的提唱語，非常高興。第二年春天，召琦入文樓參加宴會，因為琦年老，賜予手杖讓他行走。留琦住在天界寺。又過了一年，再次徵召天下有道的禪師，都到天界寺。前去應詔的尊宿（德高望重的僧人）有三十多位，出自元叟（元叟行端，人名）門下的佔了三分之一。只有國清寺的曇噩（人名）、雙徑寺的智及（人名）和琦三人，多次進入文樓參加宴會，討論佛法。高帝問鬼神幽深玄妙難以測度的道理，琦引用經書理論，剖析解釋皇帝心中的疑惑。然而他的日常生活起居隨意灑脫，和在西齋時一樣。高帝常常感嘆說：『楚石真是山林中的道人啊！』這年七月十六日，琦叫侍從僧人拿來墨池，寫下一首偈語：『真性圓明，本無生滅。木馬夜鳴，西方日出。』隨即對噩夢堂（曇噩的別號）說：『師兄，我走了。』噩問：『去哪裡？』琦大喝一聲就去世了，享年七十五歲。將遺偈上報給高帝，高帝命令按照佛教的儀式火化。火化后沒有燒壞的有兩樣東西：牙齒像珂玉一樣，舌頭像珊瑚一樣，無數的舍利子，連線在上面。將這些送回天寧寺西齋建塔供奉。愚庵（智及的別號）用偈語哭悼：『匡床談笑坐跏趺，遺偈親書若貫珠。木馬夜鳴端的別，西方日出古今無。分身何啻居天界，弘法毋忘在帝都。白髮弟兄空老大，剎竿倒卻要人扶。』
愚庵禪師，名智及，吳地人。十七歲出家為僧，也從元叟行端那裡得到了佛法。後來住持過四座名寺。元帝師賜予他『明辯正宗』的稱號。
【English Translation】 English version: Tan Duobei (person's name). Someone asked him if the current situation was good or bad. Qi (Chushi Qi, person's name) only sang the 'Rest, rest' song, the rhythm of the song was unpredictable. In the year of Gui Mao, the Yuan Dynasty's Imperial Teacher sent a handwritten letter to inquire about Qi. Qi claimed to be seriously ill and did not go. In the year of Wu Shen, the Ming Dynasty's Gao Emperor established the country, believing that this was the beginning of breaking branches and destroying war drums, but those who died for the country's affairs did not receive a response. Therefore, he sent out Pu carriages to recruit monks (ordained Buddhist practitioners) of high moral character from all over the world. The emperor ordered the officials of the Ministry of Rites to invite Qi to ascend the seat at Jiangshan to preach the Dharma, so that both the deceased and the living could receive the benefits of the Buddha's teachings. Emperor Gao was very pleased to see Qi's teaching words. In the spring of the following year, he summoned Qi to the Wenlou to attend a banquet. Because Qi was old, he gave him a cane to walk with. He kept Qi at Tianjie Temple. A year later, he again summoned enlightened Chan masters from all over the world to Tianjie Temple. More than thirty venerable monks (highly respected monks) went to answer the call, and one-third of them came from the lineage of Yuansou (Yuansou Xingduan, person's name). Only Tan E (person's name) of Guoqing Temple, Zhi Ji (person's name) of Shuangjing Temple, and Qi entered the Wenlou many times to participate in banquets and discuss the Dharma. Emperor Gao asked about the profound and mysterious principles of ghosts and gods that were difficult to fathom. Qi cited scriptures and theories to analyze and explain the doubts in the emperor's heart. However, his daily life was casual and unrestrained, just like when he was in the West Study. Emperor Gao often sighed and said, 'Chushi is truly a Taoist in the mountains and forests!' On the sixteenth day of the seventh month of this year, Qi asked the attendant monk to bring the inkstone and wrote a verse: 'The true nature is perfect and bright, originally without birth or death. The wooden horse crows at night, the Western sun rises.' Then he said to E Mengtang (Tan E's alias): 'Senior brother, I am leaving.' E asked: 'Where are you going?' Qi shouted loudly and passed away, at the age of seventy-five. The posthumous verse was reported to Emperor Gao, who ordered that he be cremated according to Buddhist rituals. There were two things that were not burned: the teeth were like Ke jade, and the tongue was like coral, with countless relics connected to them. These were sent back to the West Study of Tianning Temple to build a pagoda for worship. Yu'an (Zhi Ji's alias) used a verse to mourn: 'Sitting cross-legged on the Kuang bed, talking and laughing, the posthumous verse personally written like a string of pearls. The wooden horse crows at night, a definite farewell, the Western sun rises, unprecedented in ancient and modern times. The incarnation is not limited to residing in the heavenly realm, do not forget to promote the Dharma in the imperial capital. White-haired brothers are old and empty, when the temple flagpole falls, someone is needed to help.'
Chan Master Yu'an, named Zhi Ji, was a native of Wu. He became a monk at the age of seventeen and also received the Dharma from Yuansou Xingduan. Later, he presided over four famous temples. The Yuan Imperial Teacher bestowed upon him the title 'Mingbian Zhengzong' (Discerning and Correct Lineage).
廣慧禪師。及公長身山立昂然。如孤松在壑。法令嚴肅。其下無敢方命。所至百廢俱興。然能俯順時宜。又如春風時雨之及物。使人不知。以其提唱語句達九重。撐大元叟家聲。復喜納言。見三尺童。理長則就之。雖工剩藝。自視若不逮。至於料除積弊。不出詞色。力絕其原。故學士宋濂譽曰。元帝師以徽號。加愚庵及公。不虛也。暮年不得已。再赴明高帝詔抵京。抵京未幾。會楚石遷化。由此得辭還穹窿山。時年六十八。亦書偈趨寂焉。火浴有香氣襲人。如沉水香。所用數珠循環不壞。其遺骨紺澤。類青琉璃。設利羅積有光。復有夢堂噩禪師。與及齊名。
禪師夢堂。名曇噩。與楚石琦。同籍明州。琦出象山朱氏。噩出慈溪王氏。同出元叟之門。同赴明君之詔。噩之祖父。以仕顯家。貴且富。羅綺交錯。噩生其間。為童時。喜衣布裘。喜餐蔬食。喜坐靜舍。目不遍眨。如在定僧伽。然與世交。談吐風雲。變幻莫狀也。于諸子史。一閱不再。因游郡城延慶講堂。見六祖壇經。遂竊懷歸翻讀。連日夕不釋手。乃至忘餐寢。竟辭脫髮。父兄莫能阻之。具戒。遍歷禪叢。乃罷參于徑山。噩事徑山既久。名知林下。深聖禪寺請噩。噩則欣然肯來。居無何遷開壽。諳熟典故。師僧皆從之。噩畫一規曰。僧堂內外有閱經書者
【現代漢語翻譯】 現代漢語譯本：廣慧禪師，身形高大，如山般屹立，昂首挺胸，如同山谷中的一棵孤松。他的法令嚴明，無人敢違抗。他所到之處，所有廢弛的事業都得以復興。然而，他又能順應時勢，就像春風時雨滋潤萬物，使人不知不覺地受益。他所提出的主張能夠傳達到朝廷，支撐起大元叟（指元叟行端禪師）的家聲。他又喜歡採納別人的意見，即使是三尺孩童，只要道理正確，他也會採納。即使擅長工巧的技藝，他也自認為不如別人。至於清除積弊，他不動聲色，卻能從根本上杜絕。因此，學士宋濂稱讚說，元朝皇帝賜予愚庵（指元叟行端禪師）和廣慧禪師的徽號，並非虛言。晚年，他不得已再次應明高帝的詔令前往京城。抵達京城不久，恰逢楚石（指楚石梵琦禪師）圓寂，因此得以辭官返回穹窿山。當時他六十八歲，也寫下偈語后安然圓寂。火化後有香氣襲人，如同沉水香。他所用的念珠循環不壞，他的遺骨呈紺青色，如同青琉璃。舍利堆積在一起，閃耀著光芒。還有夢堂噩禪師，與廣慧禪師齊名。 夢堂禪師，名曇噩。與楚石梵琦（指楚石梵琦禪師）同爲明州人。楚石梵琦出自象山朱氏，曇噩出自慈溪王氏。他們都出自元叟（指元叟行端禪師）門下，都應明朝君王的詔令。曇噩的祖父，因為做官而顯貴，家境富裕。家中羅綺交錯。曇噩生於這樣的家庭，小時候就喜歡穿布衣，喜歡吃蔬菜，喜歡坐在安靜的房間里，眼睛很少眨動，如同入定的僧人。然而，他與世人交往，談吐風雲，變化莫測。對於各種子史書籍，他只看一遍就不再看。一次，他遊覽郡城的延慶講堂，看到《六祖壇經》，於是偷偷地帶回家反覆閱讀，連日連夜手不釋卷，甚至忘記吃飯睡覺，最終辭別父母剃度出家，父兄都無法阻止。受具足戒后，他遊歷各個禪寺，最終在徑山（指徑山寺）修行。曇噩在徑山寺待了很久，名聲傳遍山林。深聖禪寺邀請曇噩，曇噩欣然應允前來。不久后，他遷往開壽寺。他精通典故，僧人都聽從他的教導。曇噩制定了一條規矩：僧堂內外有閱讀經書的人
【English Translation】 English version: Chan Master Guanghui was tall and stood upright like a solitary pine in a ravine. His decrees were strict, and no one dared to disobey him. Wherever he went, all abandoned undertakings were revived. Yet, he could adapt to the times, like the spring breeze and timely rain nourishing all things, benefiting people imperceptibly. His teachings reached the imperial court, upholding the reputation of the Yuan Sou (referring to Chan Master Yuan Sou Xingduan) lineage. He also welcomed advice, even from a three-foot child, adopting it if the reasoning was sound. Even skilled in crafts, he considered himself inferior to others. As for eliminating accumulated malpractices, he did so without harsh words, cutting off their roots. Therefore, scholar Song Lian praised him, saying that the honorary titles bestowed upon Yu'an (referring to Chan Master Yuan Sou Xingduan) and Chan Master Guanghui by the Yuan Emperor were not in vain. In his later years, he reluctantly went to the capital again upon the summons of Emperor Gao of the Ming Dynasty. Shortly after arriving in the capital, he happened to witness the passing of Chushi (referring to Chan Master Chushi Fanqi), and thus was able to resign and return to Qionglong Mountain. He was sixty-eight years old at the time, and he also wrote a verse before peacefully passing away. After cremation, a fragrance filled the air, like aloeswood. The rosary he used remained intact. His relics were dark blue, like blue lapis lazuli. The accumulated Sharira radiated light. There was also Chan Master Mengtang E, who was as famous as Guanghui. Chan Master Mengtang, named Tan E, and Chushi Fanqi (referring to Chan Master Chushi Fanqi) were both from Mingzhou. Chushi Fanqi came from the Zhu family of Xiangshan, and Tan E came from the Wang family of Cixi. They both came from the Yuan Sou (referring to Chan Master Yuan Sou Xingduan) lineage and both answered the call of the Ming Emperor. Tan E's grandfather became prominent through his official career, and his family was wealthy. The house was filled with silk and brocade. Tan E, born into such a family, liked to wear cloth clothes, eat vegetables, and sit in quiet rooms as a child, rarely blinking his eyes, like a meditating monk. However, he interacted with the world, and his speech was like wind and clouds, unpredictable. He would read various historical and philosophical books only once. Once, he visited the Yanqing Lecture Hall in the prefectural city and saw the 'Sixth Patriarch's Platform Sutra'. He secretly took it home and read it repeatedly, day and night, unable to put it down, even forgetting to eat and sleep. Eventually, he bid farewell to his parents and shaved his head to become a monk, which his parents and brothers could not prevent. After receiving full ordination, he traveled to various Chan monasteries and eventually practiced at Jingshan (referring to Jingshan Temple). Tan E stayed at Jingshan Temple for a long time, and his reputation spread throughout the mountains. The Shengsheng Chan Temple invited Tan E, and Tan E gladly accepted. Soon after, he moved to Kaishou Temple. He was well-versed in classical allusions, and the monks all followed his teachings. Tan E established a rule: anyone reading scriptures inside or outside the monks' hall
。罰油若干。一僧每逢朔望。納油庫司。讀梵網經。一僧納油。讀傳燈錄。一僧納油讀易。噩笑而憐之曰。立法之弊。寧至此乎。及移居天臺國清寺。年垂七十矣。耳聰目察。敷揚宗旨。有道衲子趨焉。元順帝賜號佛真文懿禪師。年八十有八。赴明天子之詔。館南都天界。天界金白庵。名馳當世。學冠諸老。與噩夜話。詞氣盡索。退而雅稱曰。此翁齒牙帶戟。不可與爭衡也。噩南歸。虛其名位。而規訓門人。復說偈曰。吾有一物。無頭無尾。要得分明。涅槃后看。泊然示化。時洪武辛亥。其年八十九矣。
贊曰。楚石愚庵夢堂行道。際遇于離亂之秋。俱持風采。稱為狂瀾砥柱。暮年感有國者與交遊。光鮮元叟家聲。雖三公一時之方便。於法門則有力焉。經云。但以假名字而引導之。此之謂也。
古梅友禪師
古梅禪師者。名正友。姓于氏。廣信人也。住閩之高仰山。為絕學誠禪師入室之真子。誠得道于靈云定。定嗣雪巖欽。欽為友四世之祖也。友為人。文而烈。不依違兩可。好立言行。以潔白著聲。初依末山本得度。本示以禪關節要。不領。因循住江淮兩浙之間。歸省本。本揭其所得。友罔措。本曰。你參病鶴禪耳。翥翼九天。未有日在。友愧無所容。乃遍歷宗庭。因小便觸地。恍有所發。又參絕
【現代漢語翻譯】 現代漢語譯本： 罰沒了一些油。一位僧人每逢初一、十五，向油庫繳納油，並誦讀《梵網經》。一位僧人繳納油，誦讀《傳燈錄》。一位僧人繳納油，誦讀《易經》。噩（指楚石梵琦）笑著憐憫他們說：『立法的弊端，難道到了這種地步嗎？』等到他移居天臺山國清寺，年紀快七十歲了，耳聰目明，宣揚佛法宗旨，有修道的僧人前往追隨。元順帝賜號佛真文懿禪師。八十八歲時，應明天子的詔令，住在南都天界寺。天界寺的金白庵，名聲響徹當時，學識超越眾老。噩與他（指金白庵的僧人）夜談，言辭氣勢完全被壓倒，退下後讚歎說：『這位老翁牙齒像帶著戟一樣，不可與他爭鋒啊。』噩南歸后，辭去虛名職位，規勸門人，又說偈語道：『我有一物，無頭無尾，想要分明，涅槃后看。』安然示寂。當時是洪武辛亥年，他八十九歲。 讚語說：楚石（楚石梵琦）、愚庵（愚庵普寧）、夢堂（夢堂曇噩）行道，際遇在離亂的時代，都保持著高尚的風采，被稱為狂瀾中的砥柱。晚年感念有國君與他們交往，光耀了元叟（元叟行端）的家聲。雖然是三公一時的方便之舉，但對於佛法來說是有力的。經書上說：『只是用假名字來引導他們。』說的就是這種情況。 古梅友禪師 古梅禪師，名叫正友，姓于，是廣信人。住在閩地的高仰山，是絕學誠禪師入門的真正弟子。誠禪師在靈云定處得道，靈云定是雪巖欽的嗣法弟子，雪巖欽是友禪師的四世祖。友禪師為人，文雅而剛烈，不模棱兩可，喜歡立言立行，以清白而聞名。起初依止末山本禪師得度，末山本禪師向他開示禪的關鍵要領，但他不領會。於是就在江淮兩浙一帶遊歷。後來回去拜見末山本禪師，末山本禪師揭示了他的所得，友禪師不知所措。末山本禪師說：『你參的是病鶴禪罷了，要像鳥一樣展翅九天，還早得很呢。』友禪師慚愧得無地自容，於是遍訪各處禪林，因小便時觸碰到地面，忽然有所領悟，又去參訪絕
【English Translation】 English version: Some oil was confiscated as a fine. A monk would pay oil to the oil storage office on the first and fifteenth of each month and recite the Brahma Net Sutra (Fan Wang Jing). Another monk would pay oil and recite the Transmission of the Lamp (Chuan Deng Lu). Yet another monk would pay oil and recite the Book of Changes (Yi Jing). E (referring to Chushi Fanqi) smiled and pitied them, saying, 'The flaws of legislation, have they reached this point?' When he moved to Guoqing Temple on Mount Tiantai, he was nearly seventy years old, with sharp ears and clear eyes, propagating the tenets of Buddhism, and devout monks flocked to him. Emperor Shun of the Yuan Dynasty bestowed upon him the title of 'Buddha-True-Literary-Eminent Zen Master'. At the age of eighty-eight, he went to the call of the Son of Heaven of the Ming Dynasty and resided at Tianjie Temple in the Southern Capital (Nandu). Jinbai Hermitage in Tianjie Temple was famous at the time, and its scholarship surpassed all the elders. E had a night conversation with him (referring to the monk of Jinbai Hermitage), and his words and spirit were completely overwhelmed. After retreating, he praised, 'This old man's teeth are like halberds, one cannot compete with him.' After E returned south, he relinquished his nominal position and admonished his disciples, further saying in a verse, 'I have a thing, without head or tail, if you want to understand it clearly, look after Nirvana.' He passed away peacefully. It was the year Xin Hai of the Hongwu reign, and he was eighty-nine years old. The eulogy says: Chushi (Chushi Fanqi), Yu'an (Yu'an Puning), and Mengtang (Mengtang Tan'e) practiced the Way, encountering times of turmoil, all maintaining noble demeanor, and were called pillars in the raging waves. In their later years, they were grateful for the interaction with the rulers of the country, glorifying the family reputation of Yuansou (Yuansou Xingduan). Although it was a temporary convenience for the three high officials, it was powerful for the Dharma. The sutra says, 'But use false names to guide them.' This is what it means. Zen Master Gumei You Zen Master Gumei, named Zhengyou, with the surname Yu, was a native of Guangxin. He resided on Gaoyang Mountain in Min, and was a true disciple of Zen Master Juexue Cheng. Zen Master Cheng attained enlightenment at Lingyun Ding, Lingyun Ding was the Dharma heir of Xueyan Qin, and Xueyan Qin was the fourth-generation ancestor of Zen Master You. Zen Master You was refined yet resolute, not equivocating, fond of establishing words and deeds, and known for his integrity. Initially, he relied on Zen Master Moshan Ben for ordination, and Zen Master Ben showed him the key points of Zen, but he did not understand. So he traveled between Jianghuai and Liangzhe. Later, he returned to see Zen Master Ben, and Zen Master Ben revealed his attainment, but Zen Master You was at a loss. Zen Master Ben said, 'You are practicing sick crane Zen, it is still far from soaring through the nine heavens.' Zen Master You was ashamed and had nowhere to hide, so he traveled to various Zen monasteries, and suddenly had an insight when he touched the ground while urinating, and then visited Jue
學誠公于洪州之般若寺。誠曰。諦當甚諦當。敢保老兄未徹在。且道是許它語。未肯語。對曰。言下委然。誠大笑而起。次早友得上方丈。誠曰。夜來事作么生。友以坐具便摵曰。靈云捉得賊。玄沙不放贓。即今贓賊一時斷還和尚了也。曰。黃檗打臨濟意作么生。友喝。誠曰。筑大愚三拳則且置。因甚又來掌黃檗。友擬對。誠搖手曰。不是。友曰。畢竟那個是。誠擊之曰。不是不是。次早友又上方丈。誠厲聲曰。抽袈裟。友擬議。誠痛打三十。友連喝。復打六十。次早哀求掛塔。誠公不許。且叱之。於是友浮沉。歲月自愛也。度夏雪巖。因讀法昌語。豁然有新證。乃書頌古數則。寄呈般若誠公。誠曰。此人得我第三番竹篦。氣力猶欠脫殼在。今兄弟家。三年五載做工夫。無個入處。將從前話頭拋卻。不知行到中途而廢。可惜前來許多心機。有志之士。看眾中柴干水便僧堂溫暖。發願三年不出門。決定有個受用。有等才做工夫。但見境物現前。便成四句。將謂是大了當人。口快舌便。誤了一生。三寸氣消。將何保任。若欲出離。參須真參。悟須實悟。友遙聞之。閨閣中物。一時放下。又三年赴齋。打動缽盂。乃徹法源。披伽黎焚香。向般若大展曰。非吾師大機大用。正友幾成木強人耳。住後上堂曰。慧劍單持。明行正令
。擬議不來。喪身失命。還有當鋒底么。良久云。正好一帆風過海。箇中不遇駕濤人。喝一喝。又曰。月落山頭慘。云橫谷口陰。欲明生死事。直指本來心。且道如何是本來心。夜靜不勞重借月。玉蟾常掛太虛中。至正壬辰深春高。仰山樹不穎。泉忽涸。眾懼。友曰。老僧向後自有嘉徴。五月初三。集眾跏趺。垂訓諄諄。奄然斂目而寂。仰山泉始涌。樹始花。友初住天心。掘地見藏金。友掩之。或曰。無主之物。方便納之。以興佛事。曷不可乎。友曰。吾教以檀施為佛事。發藏得物。未之載也。冒而容之。寧不慚乎。其夜風雨暴作。巨石崩壓其處。人名其山。曰卻金山。
贊曰。蒿枝之令。數百年來。叢林畏而不聞矣。是以驢乳十斛。雜濫人間。而端人正士。故有流涕長太息之感也。誠公滴桃源真乳于嚴霜巨凍之秋。而古梅之器琉璃也。自無迸裂之患。則雪巖橫出一枝。灼可觀焉。
南宋元明僧寶傳卷十 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷十一
伏龍千巖長禪師
千巖禪師。諱元長。越之蕭山董氏子也。出天目中峰本和尚之門。開化烏傷伏龍山聖壽寺。其接物利人。灼類于本。當元季時。其著我田衣者。無不藉賴。朝廷褒重。
而高其聲價。公居伏龍。惟力田博飯而已。君王三錫徽號。公終身不署焉。於是。識者以狂瀾砥柱而稱公。公性英敏。初棄家。問戒于靈芝律主。時中峰本和尚。寓杭城云居蘭若。會赴丞相府齋。公得拜見於齋筵。本曰。上人是何法諱。對曰。元長。曰。日逐何所用心。公乃再拜請益。本以狗子無佛性示之。公即廬北高峰頂。琢磨己躬。屢走見本。本惟叱之無他語。靈隱雪庭傅禪師。虛記室。㠯款公。公來往云居靈隱。荏苒法緣。十載不發。乃私嘆曰。饑虎望幾上之肉。寧自甘耶。遂禁足峰頂。聞雀聲有省。急走質本。公呈所以。又被叱。憤歸據關枯坐。簡點所省處。竟不可得。徘徊中夜。或行或立。忽鼠翻貓器。墮地有聲。乃徹見本公相為處。即棄廬歸本。本云。趙州何故言無。對曰。鼠食貓飯。曰。未也。對曰。飯器破矣。曰。破后如何。對曰。筑碎方甓。曰。善哉。此事非細。承當者須是其人。於是。公服勤一十三載。別隱天龍東庵。垢衣糲食無剩語。人或鄙之。石溪空禪師。大建松云閣。繪三教聖賢影相。並藏其書。以資三教學者流覽。徴文于當世銘之。無敢命筆者。空素知公。乃邀游松云。敘其所以。公弗少辭遜。文成四百五十言。自書其壁。是時松云閣閑士多屬名家子弟。讀之大驚服。於是。冠蓋博學者
【現代漢語翻譯】 現代漢語譯本 從而提高了他的聲望。當時，他住在伏龍，只是努力耕田吃飯而已。即使君王多次授予他美號，他始終沒有署名。因此，有見識的人把他比作能抵擋狂瀾的砥柱。他的性格非常聰穎敏捷。起初，他離開家，向靈芝律主請教戒律。當時，中峰本和尚住在杭州的云居蘭若。一次，他應邀前往丞相府參加齋會，元長得以在齋筵上拜見他。本和尚問：『上人您的法號是什麼？』回答說：『元長。』本和尚問：『平時都用什麼功夫？』元長於是再次拜請指教。本和尚用『狗子無佛性』的公案來開示他。元長隨即在北高峰頂結廬，刻苦修行。多次去見本和尚，本和尚只是呵斥他，沒有其他話。靈隱雪庭傅禪師和虛記室也來拜訪他。元長來往于云居和靈隱之間，法緣流逝，十年沒有開悟。於是私下感嘆說：『像飢餓的老虎望著幾案上的肉，難道能甘心嗎？』於是禁足在峰頂。聽到雀鳥的聲音有所領悟，急忙去請教本和尚。元長呈述了自己的領悟，又被呵斥。憤然回到關房枯坐，仔細檢查所領悟的地方，最終一無所得。在半夜徘徊，或走或立。忽然，老鼠碰翻了貓食的器皿，掉在地上發出聲響，元長徹底明白了本和尚的用意。隨即離開茅廬回到本和尚那裡。本和尚問：『趙州為什麼說無？』元長回答：『老鼠吃了貓的飯。』本和尚說：『還沒到。』元長回答：『飯碗破了。』本和尚問：『破了之後如何？』元長回答：『打碎了方磚。』本和尚說：『好啊！這件事非同小可，承擔的人必須是那樣的人。』於是，元長勤奮修行了十三年，然後隱居在天龍東庵，穿著破舊的衣服，吃著粗糙的食物，很少說話。人們有時輕視他。石溪空禪師新建了松云閣，繪製了儒釋道三教聖賢的畫像，並收藏了他們的書籍，用來資助三教學者瀏覽。向當時的名士徵求文章來題寫匾額，但沒有人敢動筆。空禪師一向瞭解元長，於是邀請他遊覽松云閣，並說明了用意。元長沒有推辭，寫成了四百五十字的銘文，親自書寫在墻壁上。當時松云閣的閑士大多是名門子弟，讀了之後非常震驚和佩服。於是，達官貴人和博學之士 English version And thus his reputation soared. He lived in Fulong, simply tilling the fields and eating. Even though the king bestowed honorary titles upon him three times, he never used them. Therefore, those with discernment called him a pillar that could withstand the raging waves. He was intelligent and quick-witted. Initially, he left home and sought precepts from the Vinaya Master of Lingzhi (Lingzhi Vinaya Master: a master of monastic discipline). At that time, Monk Ben of Zhongfeng (Zhongfeng: Central Peak; Ben: the monk's name) was residing at the Yunju Lanruo (Yunju Lanruo: Cloud Dwelling Monastery) in Hangzhou. He was invited to a vegetarian feast at the Prime Minister's residence, where Yuanzhang (Yuanzhang: the monk's name) was able to meet him at the feast. Monk Ben asked, 'What is the Dharma name of this superior?' He replied, 'Yuanzhang.' Monk Ben asked, 'What effort do you usually put your mind to?' Yuanzhang then bowed again and requested instruction. Monk Ben used the koan 'Does a dog have Buddha-nature?' to instruct him. Yuanzhang then built a hut on the peak of North Gao (North Gao: North High) Peak and diligently cultivated himself. He went to see Monk Ben many times, but Monk Ben only scolded him and said nothing else. Chan Master Xue Tingfu (Xue Tingfu: Snow Courtyard Fu) of Lingyin (Lingyin: Soul's Retreat) Temple and Xu Jishi (Xu Jishi: Empty Record Room) also visited him. Yuanzhang traveled between Yunju and Lingyin, but his Dharma affinity did not blossom for ten years. So he sighed to himself, 'Like a hungry tiger gazing at the meat on the table, how can I be content?' He then confined himself to the peak. Upon hearing the sound of sparrows, he had an awakening and hurriedly went to ask Monk Ben. Yuanzhang presented his understanding, but was scolded again. Angrily, he returned to his hermitage and sat in meditation, carefully examining his understanding, but ultimately gained nothing. He paced back and forth in the middle of the night, sometimes walking, sometimes standing. Suddenly, a rat overturned the cat's food bowl, which fell to the ground with a sound. Yuanzhang completely understood Monk Ben's intention. He then left his hut and returned to Monk Ben. Monk Ben asked, 'Why did Zhaozhou (Zhaozhou: a famous Chan master) say 'Mu' (Mu: no)?' Yuanzhang replied, 'The rat ate the cat's food.' Monk Ben said, 'Not yet.' Yuanzhang replied, 'The food bowl is broken.' Monk Ben asked, 'What about after it's broken?' Yuanzhang replied, 'Smash the square brick.' Monk Ben said, 'Good! This matter is not trivial; the one who undertakes it must be the right person.' Thereupon, Yuanzhang diligently cultivated for thirteen years, then lived in seclusion at the East Hermitage of Tianlong (Tianlong: Heavenly Dragon) Mountain, wearing dirty clothes, eating coarse food, and speaking little. People sometimes looked down on him. Chan Master Kong of Shixi (Shixi: Stone Creek) built the Songyun Pavilion (Songyun Pavilion: Pine Cloud Pavilion) and painted portraits of sages from the three teachings (Confucianism, Buddhism, and Taoism), and collected their books to aid scholars of the three teachings. He sought inscriptions from contemporary scholars to inscribe on it, but no one dared to write. Chan Master Kong had always known Yuanzhang, so he invited him to visit Songyun Pavilion and explained his intention. Yuanzhang did not decline and composed an inscription of four hundred and fifty words, which he personally wrote on the wall. At that time, the idlers at Songyun Pavilion were mostly sons of famous families, who were greatly shocked and admired it after reading it. Thus, officials and learned scholars
【English Translation】 English translation line 1 English translation line 2
。爭游東庵。有傳其文至中天竺。笑隱禪師曰。中峰有子如此。臨濟宗風何慮哉。即言於行省丞相。以名剎起之。而公已去東庵矣。其松云文曰。見到說到行到。猶是到到。未是不到到。雖是不到到。未是不到不到。何也。世尊四十九年。噇了現成閑飯。簸者兩片皮。說是說非。說長說短。說出許多閒言長語滿世間。狼狼藉藉。末後知非。無著慚惶處。乃云。始從鹿野苑。終至䟦提河。我於二中間。未曾說一字。敗也敗也。老子亦云。道可道非常道。名可名非常名。名亦言也。既非常名。言之何用。死也死也。孔子亦云。亂之所由生。言語以為階。乃欲無言。謂天何言。露也露也。你看他者三個漢。如向一片凈潔地上。攃屎攃尿了。有底將灰土蓋卻。有底將糞箕笤帚掃卻。有底將水洗卻。任你如何。只是臭氣還在。引得許多蠅蚋蚤䖟螻蟻蚤虱之類。競來咂㗖。各成窠窟。頭出頭沒。脫離無由。秦坑之。永平火之。三武滅之。愈熾愈盛。雲門殺之。德山罵之。臨濟喝之。彌高彌大。樹繞藤纏。至今無個合殺。石溪本空禪師。奮巨靈劈太華之手。用芥子納須彌之機。建一閣。扁曰松云。繪佛祖三教聖賢諸師形像于松云之上。及取三教之書。悉藏松云之中。無彼此之分。絕人我等見真顯圓融廣大法門耳。或謂辨魔揀異。宗門
【現代漢語翻譯】 現代漢語譯本：爭相遊覽東庵。有人將他的文章傳到了中天竺。笑隱禪師說：『中峰有這樣的弟子，何愁臨濟宗風不振？』 於是向行省丞相推薦，想用名剎來興盛他，但那時他已經離開了東庵。他的《松云文》中寫道：『見到、說到、行到，猶是到到，未是不到到。雖是不到到，未是不到不到。』 為什麼呢？ 世尊（釋迦牟尼佛的尊稱）四十九年，吃了現成的閑飯，簸弄著兩片嘴皮，說是說非，說長說短，說出許多閒言長語滿世間，狼藉不堪，最後才知道錯了。無著（人名，佛教大師）慚愧惶恐之處，乃說：『始從鹿野苑（Sarnath，佛陀初轉法輪之地），終至䟦提河（Kusinagar，佛陀涅槃之地），我於二中間，未曾說一字。』 失敗啊失敗啊！ 老子也說：『道可道，非常道；名可名，非常名。』 名也是言語。既然是非常名，說了有什麼用？ 死啊死啊！ 孔子也說：『亂之所由生，言語以為階。』 想要不說，（但）天何曾說過什麼？ 暴露了啊暴露了！ 你看這三個傢伙，好像向一片乾淨的地上，拉屎撒尿了。有的用灰土蓋住，有的用糞箕笤帚掃掉，有的用水洗掉。任你如何，只是臭氣還在。引得許多蠅蚋蚤䖟螻蟻蚤虱之類，競相咂㗖，各自形成巢穴，頭出頭沒，無法脫離。秦始皇坑儒，北魏太武帝、北周武帝滅佛，（佛法）愈加熾盛。雲門文偃禪師殺之，德山宣鑒禪師罵之，臨濟義玄禪師喝之，（佛法）愈加高大。樹繞藤纏，至今沒有一個能徹底剷除。石溪本空禪師，奮起巨靈劈開華山的手，運用芥子納須彌（Mount Sumeru，佛教宇宙觀中的須彌山）的機巧，建立一座閣，題名為松云，將佛祖、三教聖賢、諸位祖師的形像畫在松云之上，並且取來三教的書籍，全部藏在松云之中，沒有彼此之分，斷絕人我等分別之見，真正顯現圓融廣大的法門。或者有人說這是辨別魔道、揀擇異端，是宗門（禪宗）的...
【English Translation】 English version: They vied to visit Dong'an Hermitage. Someone transmitted his writings to Central India. Chan Master Xiaoyin said, 'With a disciple like this from Zhongfeng, why worry about the decline of the Linji (Rinzai) school?' He then recommended him to the Provincial Governor, intending to promote him through a famous monastery, but by then, he had already left Dong'an Hermitage. His 'Songyun Essay' states: 'Seeing, speaking, acting – still just arriving; not yet not-arriving. Though not-arriving, not yet not-not-arriving.' Why? For forty-nine years, the World-Honored One (Shakyamuni Buddha) ate ready-made idle meals, wagging his two flaps of skin, saying this and saying that, saying long and saying short, uttering so many idle words and lengthy phrases that filled the world, a chaotic mess. In the end, he realized his mistake. At the place of Wu Zhuo's (Asanga) shame and remorse, he said: 'From the Deer Park (Sarnath, where Buddha first taught) to the Ba Ti River (Kusinagar, where Buddha passed into Nirvana), in between these two, I have not spoken a single word.' Failure, failure! Lao Tzu also said: 'The Tao that can be told is not the eternal Tao; the name that can be named is not the eternal name.' Names are also words. Since it is not the eternal name, what is the use of speaking? Death, death! Confucius also said: 'The origin of chaos lies in language.' Desiring to be silent, (but) what has Heaven ever said? Exposed, exposed! Look at these three fellows, like smearing excrement and urine on a clean ground. Some cover it with ash and soil, some sweep it away with a dustpan and broom, some wash it away with water. No matter what you do, the stench remains. It attracts many flies, gnats, fleas, ants, and lice, all competing to suck and bite, each forming its own nest, heads emerging and disappearing, unable to escape. The Qin Dynasty buried scholars alive, Emperor Taiwu of Northern Wei and Emperor Wu of Northern Zhou suppressed Buddhism, (but the Dharma) became even more flourishing. Chan Master Yunmen Wenyan killed it, Chan Master Deshan Xuanjian scolded it, Chan Master Linji Yixuan shouted at it, (the Dharma) became even higher and greater. Trees entwined with vines, to this day, no one can completely eradicate it. Chan Master Shixi Benkong, wielding the hand of a giant spirit splitting Mount Hua, employing the ingenuity of containing Mount Sumeru (the cosmic mountain in Buddhist cosmology) within a mustard seed, built a pavilion, inscribed with the name Songyun, painting the images of Buddhas, patriarchs of the three teachings, and various masters above Songyun, and collecting the books of the three teachings, storing them all within Songyun, without distinction between them, severing the views of self and other, truly revealing the perfect, all-encompassing Dharma. Or some might say this is distinguishing demons and selecting heterodoxy, it is the...
眼目。秤斤定兩。向上鉗錘。豈可雷同。事須甄別。曰會么。瓶盤釵釧一金。毒藥醍醐一味。其人不覺手舞足蹈。而歌曰。松云萬朵兮。溪山盤盤。松風一曲兮。溪月團團。冰崖筍出。炎天雪寒。眼睛只在眉毛上。分付渠儂仔細看。烏傷伏龍山。古有聖壽寺。廢久。公乃登伏龍。喜其涌泉如乳。奇峰爭秀。就故址棘叢中。而卓錫焉。次日。鄉民集者數百人。俱言。昨夜夢乘雲聖僧至伏龍。及見公。與所夢無異。遂共開荒。為構草廬。久之崇成大廈。禪者接踵而問道。三十載如一日。嘗示禪者曰。當臺明鏡。鑒在何人。露刃吹毛。逢他敵者。從上的的相承以來。無有不因者。心肝五臟也同。眉毛鼻孔也同。眼睛舌頭也同。三百六十骨節也同。八萬四千毫竅也同。一處同處處同。只有些子不同。諸人還簡點得出么。阿呵呵。縱饒滄海變。終不與君通。士大夫聞其風。而開發者甚眾。鎮南王亦慕之。則錫號普應妙智弘辨禪師。帝師又加圓鑒大元普濟禪師。東朝又賜金襕。並加師號。曰佛慧圓明廣照無邊普利。其隆典雖經疊下。于題詠扁額中。並無其制號也。晚年缽鐼自滌。衣衾自補。侍僧屢竊為之。公屢不悅。至正丁酉六月。示微疾。更衣集眾。書偈曰。平生饒舌。今日敗缺。一句轟天。正法眼滅。擲筆而逝。世年七十四。
【現代漢語翻譯】 眼目（眼睛）。秤斤定兩（衡量輕重）。向上鉗錘（向上追問）。豈可雷同（怎麼可以相同）。事須甄別（事情需要辨別）。曰會么（明白了嗎）？瓶盤釵釧一金（瓶子、盤子、釵子、手鐲都是金屬）。毒藥醍醐一味（毒藥和醍醐都是一種味道）。其人不覺手舞足蹈（那個人不知不覺地手舞足蹈）。而歌曰（唱到）。松云萬朵兮（松樹如雲朵般繁多啊）。溪山盤盤（溪水和山巒蜿蜒盤旋）。松風一曲兮（松濤如一首樂曲啊）。溪月團團（溪水中的月亮圓圓滿滿）。冰崖筍出（冰崖上長出竹筍）。炎天雪寒（炎熱的夏天感到寒冷）。眼睛只在眉毛上（目光短淺）。分付渠儂仔細看（告訴他們仔細看）。 烏傷伏龍山（地名）。古有聖壽寺（寺廟名）。廢久（荒廢很久了）。公乃登伏龍（您登上伏龍山）。喜其涌泉如乳（高興那裡的泉水像乳汁一樣）。奇峰爭秀（奇特的山峰爭相展現秀麗）。就故址棘叢中（就在原來的地方，荊棘叢中）。而卓錫焉（在那裡安頓下來）。次日（第二天）。鄉民集者數百人（鄉民聚集了幾百人）。俱言（都說）。昨夜夢乘雲聖僧至伏龍（昨晚夢見乘雲的聖僧來到伏龍山）。及見公（等到見到您）。與所夢無異（和夢中見到的一樣）。遂共開荒（於是共同開墾荒地）。為構草廬（建造草廬）。久之崇成大廈（時間長了，草廬變成了高大的房屋）。禪者接踵而問道（禪者接連不斷地來問道）。三十載如一日（三十年如一日）。嘗示禪者曰（曾經對禪者開示說）。當臺明鏡（當面的明鏡）。鑒在何人（照的是誰）？露刃吹毛（寶劍出鞘，吹毛斷髮）。逢他敵者（遇到的是敵人）。從上的的相承以來（從上代祖師相傳以來）。無有不因者（沒有不是這樣的）。心肝五臟也同（心肝五臟相同）。眉毛鼻孔也同（眉毛鼻孔也相同）。眼睛舌頭也同（眼睛舌頭也相同）。三百六十骨節也同（三百六十個骨節也相同）。八萬四千毫竅也同（八萬四千個毛孔也相同）。一處同處處同（一處相同處處相同）。只有些子不同（只有一點點不同）。諸人還簡點得出么（你們還能分辨出來嗎）？阿呵呵（啊，呵呵）。縱饒滄海變（縱然滄海變為桑田）。終不與君通（終究不能與你溝通）。 士大夫聞其風（士大夫聽聞他的風範）。而開發者甚眾（前來開墾的人很多）。鎮南王亦慕之（鎮南王也仰慕他）。則錫號普應妙智弘辨禪師（於是賜予他『普應妙智弘辨禪師』的稱號）。帝師又加圓鑒大元普濟禪師（帝師又加封他為『圓鑒大元普濟禪師』）。東朝又賜金襕（東朝又賜予他金襕袈裟）。並加師號（並增加師號）。曰佛慧圓明廣照無邊普利（稱為『佛慧圓明廣照無邊普利』）。其隆典雖經疊下（這些隆重的典禮雖然多次舉行）。于題詠扁額中（在題詞和匾額中）。並無其制號也（並沒有使用這些稱號）。 晚年缽鐼自滌（晚年自己清洗缽和鐼）。衣衾自補（衣服被褥自己縫補）。侍僧屢竊為之（侍奉的僧人多次偷偷地替他做）。公屢不悅（他多次不高興）。至正丁酉六月（至正丁酉年六月）。示微疾（顯示輕微的疾病）。更衣集眾（更換衣服，召集眾人）。書偈曰（寫下偈語說）。平生饒舌（平生多言）。今日敗缺（今天失敗了）。一句轟天（一句話震天動地）。正法眼滅（正法眼藏熄滅）。擲筆而逝（扔掉筆去世了）。世年七十四（享年七十四歲）。
【English Translation】 Eyes and vision. Weighing by the catty and tael (units of weight). Upward questioning and hammering. How can they be the same? Matters must be distinguished. Do you understand? A bottle, a plate, a hairpin, and a bracelet are all metal. Poison and ghee are of the same taste. The person unconsciously dances and sings, saying: 'Ten thousand clouds of pine trees, winding streams and mountains. A song of the pine breeze, the round moon in the stream. Bamboo shoots emerge from icy cliffs. In the scorching heat, snow feels cold. The eyes are only on the eyebrows. Tell them to look carefully.' Mount Fulong (place name) in Wushang (place name). In ancient times, there was the Shengshou Temple (temple name), which has been abandoned for a long time. You ascended Mount Fulong, delighted by the spring water like milk and the extraordinary peaks competing in beauty. You settled down at the old site amidst the thorny bushes. The next day, hundreds of villagers gathered, all saying, 'Last night, we dreamed of a holy monk riding on clouds arriving at Mount Fulong.' Upon seeing you, they found you were no different from what they had dreamed. So they jointly reclaimed the wasteland and built a thatched hut. Over time, it became a grand mansion. Chan practitioners came one after another to ask questions. For thirty years, it was like one day. You once instructed the Chan practitioners, saying, 'The bright mirror on the platform, who does it reflect? Drawing the sword and blowing the hair, encountering the enemy. Since the transmission from the ancestors, there is nothing that is not due to this. The heart, liver, and five organs are the same. The eyebrows and nostrils are the same. The eyes and tongue are the same. The three hundred and sixty bones are the same. The eighty-four thousand pores are the same. If one place is the same, then everywhere is the same. There is only a slight difference. Can you all discern it? Ah, ha ha. Even if the sea changes, I will never communicate with you.' Scholars and officials heard of your reputation, and many came to develop the land. Prince Zhennan also admired you and bestowed upon you the title 'Chan Master Pǔyìng Miàozhì Hóngbiàn' (普應妙智弘辨禪師). The Imperial Preceptor further added the title 'Chan Master Yuánjiàn Dàyuán Pǔjì' (圓鑒大元普濟禪師). The Eastern Court also bestowed a golden kasaya and added the title 'Fóhuì Yuánmíng Guǎngzhào Wúbiān Pǔlì' (佛慧圓明廣照無邊普利). Although these grand ceremonies were held repeatedly, these titles were not used in inscriptions and plaques. In your later years, you personally washed your bowl and repaired your robes. The attendant monks often secretly did it for you, but you were often displeased. In the sixth month of the Dingyou year of the Zhizheng era, you showed slight illness. You changed your clothes, gathered the assembly, and wrote a verse, saying, 'All my life, I have been talkative. Today, I have failed. A sentence that shakes the heavens, the eye of the true Dharma is extinguished.' You threw down the pen and passed away at the age of seventy-four.
坐五十六夏。宋公濂。久參伏龍。乃述其道行以立石。
贊曰。卻名易忘名難。貞節易忘節難。蓋名節亦虛器也。長公入山。惟恐不深。重開伏龍。一住三十載。王公褒贈疊至。公恬若不知。至其生平說法。勞勞玉齒。如怒獅抉圓石于千仞之岡。莫之能御。嗚呼。克嗣天目。以駿發臨濟於一時者。微公其誰與。
龍池寧禪師
禪師。出淮東通州朱氏宦族。名永寧。字一源。其先東山演公之下開福寧。寧七傳至無用寬。寬乃永寧之師也。寬居舒州太湖。門士不滿百。皆峣然自肯之輩。其得寧最晚。而寬特注之。以為可繼開福。而闡東山法門。初永寧。在襁褓中。弄以金紫。即有戚容。九歲聞鄰壁治喪啼哭聲。辭親棄俗。依禾州之廣慧寺。寺為州之望剎。乃故淮海肇禪師說法處。前一夕。寺眾同夢肇公來。次日獨寧至。眾欣然。疑為肇公再世也。及為大僧。汗游禪社。走舒州見無用寬公。公問。何來。對曰。通州。曰。淮海近日盈虛若何。對曰。沃日滔天。不存涓滴。公使喝。寧擬進語。公又喝。寧擬退。公連喝之。寧大駭而趨出。自是罷游。堅依席下。一日公舉雲門答僧須彌山話。寧聞之脫然。公乃召曰。掣電飛來。全身不顧。擬議之間。聖凡無路。速道速道。對曰。火迸星飛。有何擬議。覿面當機
【現代漢語翻譯】 現代漢語譯本： 坐禪五十六個夏季。宋公濂（宋朝的濂溪先生）。長久參學於伏龍寺。於是敘述他的道行以立碑。
讚語說：捨棄名聲容易，成就名聲難。保持貞節容易，堅守節操難。大概名聲和節操也是虛幻之物。長公（指寧禪師）進入山中，唯恐不夠深入。重新開啟伏龍寺，一住就是三十年。王公的褒獎贈送接連不斷，長公卻淡然處之，好像不知道一樣。至於他生平說法，不辭辛勞，口齒生輝，就像憤怒的獅子在千仞高的山岡上滾動巨大的石頭，沒有任何力量可以阻擋。唉！能夠繼承天目山（高峰原妙禪師）的道統，以迅猛之勢將臨濟宗發揚光大的人，除了長公還有誰呢？
龍池寧禪師
禪師，出身于淮東通州朱氏的官宦家族。法名永寧，字一源。他的先祖是東山演公（慧演禪師）門下的開福寧（道寧禪師）。永寧上溯七代是無用寬（無用全寬禪師），寬是永寧的老師。寬居住在舒州太湖，門下弟子不滿百人，都是高傲自許之輩。他得到永寧最晚，卻特別關注他，認為他可以繼承開福寺的道統，闡揚東山法門。當初永寧還在襁褓中時，用金印紫綬逗弄他，他就顯出憂戚的神色。九歲時聽到鄰居家辦理喪事的啼哭聲，就辭別父母，捨棄世俗，依止禾州的廣慧寺。廣慧寺是州里有名的寺院，是以前淮海肇禪師（鑒肇禪師）說法的地方。前一天晚上，寺里的僧眾一同夢見肇公來了。第二天只有永寧來到，大家都欣然，懷疑他是肇公轉世。等到他成為大僧，廣泛遊歷禪社，來到舒州拜見無用寬公。寬公問：『從哪裡來？』回答說：『通州。』寬公說：『淮海近日的情況怎麼樣？』回答說：『太陽普照，不留一絲一毫。』寬公呵斥一聲。永寧想要說話，寬公又呵斥一聲。永寧想要退，寬公連續呵斥他。永寧非常驚駭，快步走出。從此停止遊歷，堅定地依止在寬公座下。一天，寬公舉雲門文偃禪師回答僧人關於須彌山的話頭，永寧聽了豁然開悟。寬公於是召喚他說：『閃電般飛來，全身不顧。稍微猶豫，聖凡之路都斷絕了。快說快說！』回答說：『火星飛濺，有什麼可以猶豫的？當面直指，抓住時機。』
【English Translation】 English version: He sat for fifty-six summers. Song Gong Lian (Mr. Lianxi of the Song Dynasty). He had long studied at Fulong Temple. Therefore, he narrated his conduct to erect a stone.
The eulogy says: Renouncing fame is easy, achieving fame is difficult. Maintaining chastity is easy, upholding integrity is difficult. Perhaps fame and integrity are also illusory things. Elder Gong (referring to Chan Master Ning) entered the mountains, fearing not going deep enough. He reopened Fulong Temple, staying for thirty years. Praises and gifts from princes and dukes arrived continuously, but Elder Gong remained indifferent, as if unaware. As for his lifelong Dharma talks, he spared no effort, his words shining, like an angry lion rolling a huge stone down a thousand-ren cliff, with no force able to stop it. Alas! Who else but Elder Gong could inherit the lineage of Tianmu Mountain (Chan Master Gaofeng Yuanmiao), vigorously promoting the Linji school with swift momentum?
Chan Master Ning of Longchi
The Chan Master came from the Zhu family, an official family in Tongzhou, Huai'dong. His Dharma name was Yongning, and his style name was Yiyuan. His ancestor was Kaifuning (Chan Master Daoning) under the lineage of Dongshan Yan Gong (Chan Master Huiyan). Yongning traced back seven generations to Wuyong Kuan (Chan Master Wuyong Quankuan), and Kuan was Yongning's teacher. Kuan resided in Taihu, Shuzhou, with fewer than a hundred disciples, all of whom were proud and self-assured. He obtained Yongning the latest, but paid special attention to him, believing that he could inherit the lineage of Kaifu Temple and propagate the Dongshan Dharma. Initially, when Yongning was still in swaddling clothes, he was teased with gold seals and purple ribbons, and he showed a worried expression. At the age of nine, upon hearing the sound of mourning from a neighbor's funeral, he bid farewell to his parents, abandoned the secular world, and relied on Guanghui Temple in Hezhou. Guanghui Temple was a famous temple in the state, the place where Chan Master Huaihai Zhao (Chan Master Jianzhao) used to preach the Dharma. The night before, the monks in the temple had a dream together that Zhao Gong had come. The next day, only Yongning arrived, and everyone was delighted, suspecting that he was a reincarnation of Zhao Gong. When he became a senior monk, he widely traveled to Chan communities and came to Shuzhou to visit Wuyong Kuan Gong. Kuan Gong asked: 'Where do you come from?' He replied: 'Tongzhou.' Kuan Gong said: 'How is Huaihai these days?' He replied: 'The sun shines everywhere, leaving not a single drop.' Kuan Gong shouted. Yongning wanted to speak, but Kuan Gong shouted again. Yongning wanted to retreat, but Kuan Gong shouted at him continuously. Yongning was very frightened and quickly walked out. From then on, he stopped traveling and firmly relied on Kuan Gong's seat. One day, Kuan Gong raised Yunmen Wenyan's answer to a monk about Mount Sumeru, and Yongning suddenly became enlightened upon hearing it. Kuan Gong then summoned him and said: 'Flying like lightning, disregarding the whole body. With the slightest hesitation, the path of the sacred and the mundane is cut off. Speak quickly, speak quickly!' He replied: 'Sparks fly, what is there to hesitate about? Directly pointing face to face, seizing the opportunity.'
。不是不是。公喝。寧曰。作么。公曰。東瓜山前吞扁擔。寧曰。今日方知和尚用處。久之辭去。公曰。逢龍即止。遇水即居。金雞玉兔。鞭影長驅。至治癸亥。常州道俗。以龍池致寧。寧以為符其師讖。欣就之。連三載成叢林。南國高人。以見𣆶為感。同曰龍池尊宿。不敢名之。寧慕高峰之為人。別業高崖。至正間。紫書三至。不赴。諸方勉之。始受朝旨。號佛心了悟禪師。然足不越閫。順帝嘉之。乃召璧峰金。而問寧之行略。金對曰。不耘而秀。不扶而直。劈華岳迅烈風雷。吸淮海不留涓滴。演東山是其遠祖。寬無用容其入室。雖經三詔下龍池。野老不知堯舜力。洪武元年。寧囑製紙衣木龕。次年六月十七日。服衣居龕而化。有偈曰。七十八年守拙。明明一場敗缺。泥牛海底翻身。六月炎炎飛雪。
金璧峰禪師
禪師。名寶金。乾州永壽人也。號璧峰。其父石氏行善無子。有梵僧。目普門大士相授之曰。善事之。奇男至矣。期年果生金。金生時。紅光蓋室。牛馬皆鳴。六歲親歿。往受凈業于溫法師。從溫既久。通性相之旨。乃代座演法。有禪者遇而惜之。因謂金曰。觀君談論。如望梅也。其能止渴乎。金大驚。挽之不可。遂遊方。謁縉雲真禪師。與一源寧。同入真室。金輒有省。一日拮蔬園中。定坐
【現代漢語翻譯】 現代漢語譯本 不是不是。』公』問：『你做什麼？』『寧』回答。『公』說：『東瓜山前吞扁擔。』『寧』說：『今天才知道和尚的用處。』過了很久，『寧』告辭離去。『公』說：『遇到龍就停止，遇到水就居住。金雞玉兔，鞭影長驅。』至正癸亥年，常州的僧人和百姓，用龍池來邀請『寧』，『寧』認為這應驗了他老師的預言，欣然前往。連續三年建成了叢林。南國的高人，因為見到『𣆶』而感動，共同稱呼他為龍池尊宿，不敢直呼其名。『寧』仰慕高峰和尚的為人，在別處建造高崖住所。至正年間，朝廷三次下達詔書，他都沒有應召。各方人士勸勉他，他才接受了朝廷的旨意，被賜號為佛心了悟禪師。然而他從不跨出寺門。順帝讚賞他，於是召見璧峰金，詢問『寧』的生平行略。金回答說：『不耕耘卻能秀美，不扶持卻能挺直。劈開華岳如同迅猛的風雷，吸乾淮海不留一絲一滴。演說東山是他的遠祖，寬無用容許他進入內室。雖然經過三次詔令下達龍池，鄉野老翁也不知道堯舜的功德。』洪武元年，『寧』囑咐製作紙衣木龕。第二年六月十七日，穿上紙衣住在木龕中圓寂。留有偈語說：『七十八年守拙，明明是一場失敗的結局。泥牛在海底翻身，六月炎熱的天氣卻飛雪。』
金璧峰禪師
禪師，名叫寶金，是乾州永壽人，號璧峰。他的父親石氏行善卻無子。有一位梵僧，面相如同普門大士，對他說：『好好行善，奇男就會到來。』一年後果然生了寶金。寶金出生時，紅光籠罩整個房間，牛馬都鳴叫。六歲時父親去世，前往溫法師處接受凈業。跟隨溫法師很久，通曉性相之旨，於是代替溫法師講法。有一位禪者遇到他，感到惋惜，於是對寶金說：『觀看你的談論，如同望梅止渴。』寶金大吃一驚，挽留他卻留不住，於是開始遊歷四方，拜謁縉雲真禪師，與一源寧一同進入真禪師的房間。寶金隨即有所領悟。有一天在菜園裡勞作，然後入定。
【English Translation】 English version 'Not not.' 'Gong' asked: 'What are you doing?' 'Ning' replied. 'Gong' said: 'Swallowing a carrying pole in front of Donggua Mountain.' 'Ning' said: 'Today I know the use of the monk.' After a long time, 'Ning' bid farewell and left. 'Gong' said: 'Stop when you meet a dragon, and reside when you meet water. The golden rooster and jade rabbit, the shadow of the whip drives them far away.' In the year of Guihai during the Zhizheng era, the monks and people of Changzhou invited 'Ning' to Longchi. 'Ning' believed that this fulfilled his teacher's prophecy and gladly went there. He built a monastery for three consecutive years. The eminent people of the southern country were moved by seeing '𣆶', and together they called him Venerable Longchi, not daring to call him by his name directly. 'Ning' admired the character of Monk Gaofeng and built a high cliff dwelling elsewhere. During the Zhizheng era, the imperial court issued three edicts, but he did not respond. People from all sides urged him, and he finally accepted the imperial decree and was granted the title of Chan Master Foxin Liaowu (Buddha-Mind Thoroughly Enlightened). However, he never stepped out of the temple gate. Emperor Shun praised him, so he summoned Bifeng Jin and asked about 'Ning's' life and deeds. Jin replied: 'It blooms beautifully without plowing, and stands straight without support. It splits Mount Hua like a swift wind and thunder, and sucks up the Huai Sea without leaving a single drop. Expounding Dongshan is his distant ancestor, and Kuan Wuyong allows him to enter the inner chamber. Although three imperial edicts were issued to Longchi, the old villagers do not know the merits of Yao and Shun.' In the first year of Hongwu, 'Ning' instructed to make paper clothes and a wooden niche. On the seventeenth day of June in the following year, he put on the paper clothes and lived in the wooden niche and passed away. He left a verse saying: 'Seventy-eight years of guarding clumsiness, clearly a failed ending. The mud ox turns over at the bottom of the sea, and snow flies in the hot weather of June.'
Chan Master Jin Bifeng
The Chan Master, named Baojin, was a native of Yongshou in Ganzhou, and his alias was Bifeng. His father, Shi, did good deeds but had no children. There was a Brahma monk whose face resembled the Bodhisattva Pumen, who said to him: 'Do good deeds well, and a remarkable son will come.' A year later, Baojin was indeed born. When Baojin was born, red light covered the entire room, and the cattle and horses all neighed. His father died when he was six years old, and he went to Master Wen to receive Pure Land practice. After following Master Wen for a long time, he understood the essence of nature and appearance, so he replaced Master Wen in lecturing on the Dharma. A Chan practitioner met him and felt pity, so he said to Baojin: 'Watching your discussions is like quenching thirst by looking at plums.' Baojin was greatly surprised, and tried to keep him but could not, so he began to travel around, visiting Chan Master Zhen of Jinyun, and entered Chan Master Zhen's room together with Yiyuan Ning. Baojin immediately had some understanding. One day, he was working in the vegetable garden and then entered samadhi.
不還。適真公至。撫金背曰。汝定耶。金起對曰。動定不關。曰。誰是不關者(一本云。動定不關。是甚磨人)。金向前叉手而立。真公奮揕其胸曰。速道速道。金便喝。真曰。塵勞暫息。向上政未得在。金以拳筑真而趨去。已而隱峨嵋。日咽松柏。脅不沾席者三年。聞伐木聲大徹。再參真公。真于地畫一圓相。金以袖拂去之。真又畫一圓相。金于中增一畫。又拂去之。真再畫如前。金又增一畫成十字。又拂去之。真復畫如前。金於十字。加四隅成卍字。又拂去之。真乃總變三十圓相。金一一俱答。真曰。汝今方知佛法宏勝如此。宜往朔方。大行吾道。金先於定中。見一山。重樓杰閣。金碧爛絢。諸佛五十二菩薩。行道其中。有謂金曰。此五臺秘魔巖也。汝忘之乎。至是游五臺。道逢蓬首女子。披五彩敝衣。赤足徐行。一黑獒隨其後。金問曰。汝何之。曰。入山爾。曰。將何為。曰。一切不為。金喝之。女子眴金曰。將謂是獅子兒。言訖不見。金驚喜曰。吾於此山有宿緣乎。就中結靈鷲庵居之。聲光日溢。無遠近。負糇糧而獻者。繽紛也。至正壬子。授師號寂照圓明。住燕京之海印寺。尋稱病辭。還舊隱。明高帝。即真召金。之南京。于內殿。問佛法大意。遂設普濟會。金蒞其事。已而御製詩十二韻。賜金。是時開福
【現代漢語翻譯】 不還（Buhuan，人名）。適逢真公（Zheng Gong，人名）到來。真公撫摸著不還的背說：『你確定了嗎？』不還起身回答說：『動與定不相干。』真公說：『誰是不相干者？』（另一版本說：『動與定不相干，是誰這樣說？』）不還向前叉手而立。真公奮力捶打他的胸口說：『快說快說！』不還便大喝一聲。真公說：『塵世的勞累暫時停止，向上追求的真理還沒有得到。』不還用拳頭擊打真公后離去。之後隱居在峨嵋山，每天吞嚥松柏，三年時間身體不沾蓆子。聽到伐木的聲音后大徹大悟。再次拜見真公。真公在地上畫一個圓圈。不還用袖子拂去它。真公又畫一個圓圈。不還在圓圈中增加一筆，又拂去它。真公再次像之前一樣畫圓圈。不還在十字上，加上四個角成為卍字，又拂去它。真公於是總共變化出三十個圓圈。不還一一都回答了。真公說：『你現在才知道佛法如此宏大殊勝。應該前往朔方（Shuofang，地名），大力弘揚我的道。』不還先前在禪定中，見到一座山，重樓高閣，金碧輝煌。諸佛五十二菩薩在其中行走。有人對不還說：『這是五臺山（Mount Wutai）的秘魔巖（Mimoyan Rock），你忘記了嗎？』到這裡遊歷五臺山。路上遇到一個頭髮蓬亂的女子，披著五彩破舊的衣服，赤腳慢慢行走，一隻黑色的獒犬跟在她的後面。不還問她說：『你要去哪裡？』女子說：『入山。』不還問：『將要做什麼？』女子說：『一切不為。』不還呵斥她。女子斜眼看著不還說：『還以為是獅子兒。』說完就不見了。不還驚喜地說：『我與這座山有宿世的因緣嗎？』就在山中結廬靈鷲庵（Lingjiu Temple）居住。聲名日益增長，無論遠近，揹著糧食來供養的人，絡繹不絕。至正（Zhengzhi）壬子年，被授予師號寂照圓明（Jizhao Yuanming）。住在燕京（Yanjing，北京的舊稱）的海印寺（Haiyin Temple）。不久稱病辭去，回到舊居隱居。明高帝（Ming Gao Di，明朝開國皇帝朱元璋）即位后，召見不還到南京（Nanjing）。在內殿，詢問佛法的大意。於是設立普濟會（Puji Assembly），不還主持其事。之後皇帝御製十二韻的詩，賜給不還。這時開福（Kaifu）
【English Translation】 Buhuan (name of a person). It happened that Zheng Gong (name of a person) arrived. Zheng Gong stroked Buhuan's back and said, 'Are you certain?' Buhuan got up and replied, 'Movement and stillness are unrelated.' Zheng Gong said, 'Who is the one who is unrelated?' (Another version says, 'Movement and stillness are unrelated, who says that?') Buhuan stood with his hands folded in front of him. Zheng Gong vigorously struck his chest and said, 'Speak quickly, speak quickly!' Buhuan then shouted loudly. Zheng Gong said, 'The toil of the mundane world is temporarily ceased, the truth of upward pursuit has not yet been attained.' Buhuan struck Zheng Gong with his fist and left. Afterwards, he lived in seclusion on Mount Emei (Mount Emei), swallowing pine and cypress needles every day, and his body did not touch the mat for three years. After hearing the sound of felling trees, he had a great enlightenment. He visited Zheng Gong again. Zheng Gong drew a circle on the ground. Buhuan brushed it away with his sleeve. Zheng Gong drew another circle. Buhuan added a stroke in the circle, and then brushed it away. Zheng Gong drew a circle again as before. Buhuan added four corners to the cross, forming a swastika, and then brushed it away. Zheng Gong then transformed a total of thirty circles. Buhuan answered them one by one. Zheng Gong said, 'Now you know that the Buddha-dharma is so vast and supreme. You should go to Shuofang (name of a place) and vigorously promote my way.' Buhuan had previously seen a mountain in meditation, with towering pavilions and resplendent gold and jade. Buddhas and fifty-two Bodhisattvas were walking in it. Someone said to Buhuan, 'This is the Mimoyan Rock (Mimoyan Rock) of Mount Wutai (Mount Wutai), have you forgotten?' He traveled to Mount Wutai. On the road, he met a woman with disheveled hair, wearing colorful tattered clothes, walking slowly barefoot, with a black mastiff following behind her. Buhuan asked her, 'Where are you going?' The woman said, 'Entering the mountain.' Buhuan asked, 'What are you going to do?' The woman said, 'Doing nothing.' Buhuan scolded her. The woman squinted at Buhuan and said, 'I thought it was a lion cub.' After saying that, she disappeared. Buhuan said in surprise, 'Do I have a karmic connection with this mountain from a previous life?' He built a hermitage, Lingjiu Temple (Lingjiu Temple), in the mountain to live in. His reputation grew day by day, and people from near and far carried food to offer him in an endless stream. In the year of Zhengzhi (Zhengzhi) Renzi, he was awarded the title of Jizhao Yuanming (Jizhao Yuanming). He lived in Haiyin Temple (Haiyin Temple) in Yanjing (Yanjing, the old name of Beijing). Soon he claimed illness and resigned, returning to his old residence in seclusion. After Emperor Gao of Ming (Ming Gao Di, the founding emperor of the Ming Dynasty, Zhu Yuanzhang) ascended the throne, he summoned Buhuan to Nanjing (Nanjing). In the inner hall, he asked about the main idea of the Buddha-dharma. So he established the Puji Assembly (Puji Assembly), and Buhuan presided over it. Afterwards, the emperor composed a poem of twelve rhymes and bestowed it on Buhuan. At this time, Kaifu
之後。惟金與龍池寧。寧好行古規。時流諱之。金自代州寓金陵。英才輻輳。開福餘烈復振。嘗問僧。須彌納于芥子。且道。阿修羅王。向何處伸腳。僧應諾。金曰。恰是。僧呵呵大笑。金曰。劍峽徒勞放木鵝。又問僧。臺山路。向甚麼處去。曰。和尚是甚麼心行。金曰。今日被驢子撲。僧作噓聲。金曰。消得龍王多少風。金年六十有五。召侍僧曰。三藏靈文。乃是故紙。汝知之乎。僧擬進語。金便脫去。阇維。得五色舍利。牙齒數珠。堅潤宛然。
贊曰。寧金二禪師。以叔侄同時。建大旗鼓。于廣漠之野。豈不三賢膽戰。十地魂驚。或怪二公末後。一曰明明一場敗缺。一曰三藏靈文。乃是故紙。何斂鋒垂手。一至此哉。然歷考版圖。自大覺拈花之後。莫不皆然。無乃草滿法堂。不容不爾耶。抑歷數有歸其冊命之詞乎。
烏石愚禪師
禪師世愚者。號杰峰。衢州余姓子也。早歲歷參知識一十餘員。無所開發。抵杭州大慈。見止巖成公。而得道焉。愚初至大慈。倦于請益。但隨眾聽法而已。一夕成召之曰。愚阇黎。萬古碧潭空界月。再三撈捷始應知。愚瞥然趨去。於是精神逸舉。窮極玄秘。又常入元翁之室。機絲綿密。翁心喜之。翁即止巖之師也。室中常謂愚曰。暴長之竹。數載而枯。暴流之水。終
夕而涸。此理人豈不知耶。但求速之病。入于膏肓。則神醫拱手矣。愚遂隱烏石山。一十八載。衲子知名。正信長者。建廣德石溪大伽藍。以居愚。愚居石溪。禪徒始大集。開堂日。僧問。黃梅碓觜花開日。夜半傳衣過嶺南。此事還端的也無。愚曰。一物本來無。兩肩擔不起。曰。畢竟如何保任。愚曰。不是詩人莫獻詩。乃曰。佛病祖病眾生病。拈向一邊。丹藥妙藥神仙藥。除過一壁。離卻四大幻身。且道。那個是病。那個是藥。若向者里薦得。許汝諸人具隻眼。其或未然。山僧分明指出病源。與諸人看。四大分散時。向何處安身立命。是有病無藥底句。鎮州蘿蔔。柏樹子。乾矢橛。麻三斤。是有藥無病底句。青州布衫。是藥病對治底句。不是心。不是佛。不是物。狗子佛性無。是藥病雙忘底句。為治眾生心中五欲八風。煩惱塵勞。妄想執著。一切病。一大藏教。總是濟世醫方。一千七百祖師公案。儘是靈丹妙藥。有病應服藥。無病藥還祛。眾中還有個漢出來道。和尚自身不能治。何用治別人。只向他道。留得一雙青白眼。笑看無限往來人。愚凡四坐道場。暮年退休烏石。為逸老計。適有長者。攜童子上謁愚。愚問。何來。童對曰。虛空無向背。愚大奇之。適懸鐘次。愚曰。童子能言之乎。童曰。百鍊爐中滾出來。虛
【現代漢語翻譯】 現代漢語譯本 太陽晚上就乾涸了。這個道理人們難道不知道嗎？只求快速成功的毛病，深入到膏肓，那麼即使是神醫也拱手無策了。我於是隱居在烏石山，一十八年。僧人知道我的名聲，正信的長者，建造廣德石溪大伽藍（寺廟名），讓我居住。我住在石溪，禪宗學徒開始大量聚集。開堂說法那天，僧人問：『黃梅碓觜花開的時候，半夜傳衣到嶺南（指六祖慧能的故事），這件事確實是這樣嗎？』我說：『一物本來就沒有，兩肩承擔不起。』僧人說：『到底如何保任（保持和任持）？』我說：『不是詩人不要獻詩。』於是說：『佛有病，祖師有病，眾生有病，把這些都放到一邊。丹藥、妙藥、神仙藥，也都要除去。離開四大幻身，那麼，哪個是病？哪個是藥？如果在這裡領會得到，允許你們各位具有一隻眼（指開悟）。如果還沒有領會，山僧我分明地指出病源，給你們看。四大分散的時候，到哪裡安身立命？』這是有病無藥的句子。『鎮州的蘿蔔，柏樹子，乾屎橛，麻三斤，』這是有藥無病的句子。『青州布衫，』這是藥病對治的句子。『不是心，不是佛，不是物，狗子佛性無，』這是藥病雙忘的句子。爲了治療眾生心中的五欲八風，煩惱塵勞，妄想執著，一切病，一大藏教（佛教經典總稱），都是濟世的醫方。一千七百祖師公案（禪宗故事），都是靈丹妙藥。有病應該服藥，沒有病藥也要去除。眾人中還有人出來說：『和尚您自身都不能治療，怎麼能治療別人？』我只對他說：『留得一雙青白眼，笑看無限往來人。』我總共主持了四次道場，晚年退休回到烏石山，爲了安逸度日。恰好有長者，帶著童子上門拜訪我。我問：『從哪裡來？』童子回答說：『虛空沒有方向。』我非常驚奇。恰好要懸掛鐘，我說：『童子能說出其中的道理嗎？』童子說：『百鍊爐中滾出來，虛』
【English Translation】 English version The sun dries up in the evening. Does anyone not know this principle? The illness of seeking quick success penetrates deep into the vital regions, then even the divine physician will give up. So I secluded myself in Wushi Mountain for eighteen years. Monks knew my name, and a faithful elder built the Guangde Shixi Great Sangharama (large Buddhist monastery) for me to reside in. When I lived in Shixi, Chan (Zen) students began to gather in large numbers. On the day of the opening ceremony, a monk asked: 'When the flowers bloom at Huangmei's mortar pestle, the robe was passed over the ridge to Lingnan (referring to the story of the Sixth Patriarch Huineng) in the middle of the night. Is this matter truly so?' I said, 'Originally, there is nothing, and two shoulders cannot bear it.' The monk said, 'How exactly should one maintain and uphold (baoren)?' I said, 'If you are not a poet, do not offer poetry.' Then I said, 'The Buddha has illness, the Patriarchs have illness, sentient beings have illness, put all these aside. Elixirs, miraculous medicines, immortal medicines, must also be removed. Leaving behind the illusory body of the four great elements, then, which is the illness? Which is the medicine? If you can understand this here, I will allow you all to have one eye (referring to enlightenment). If you have not yet understood, I, this mountain monk, will clearly point out the source of the illness for you to see. When the four great elements disperse, where will you settle your body and establish your life?' This is a phrase of having illness but no medicine. 'Zhenzhou radish, cypress tree seeds, dried dung, three pounds of hemp,' these are phrases of having medicine but no illness. 'Qingzhou cloth robe,' this is a phrase of medicine and illness treating each other. 'Not mind, not Buddha, not thing, the dog has no Buddha-nature,' this is a phrase of forgetting both medicine and illness. In order to cure the five desires and eight winds, afflictions and defilements, delusions and attachments, all the illnesses in sentient beings' minds, the entire Tripitaka (the collection of Buddhist scriptures) is a medical prescription for saving the world. The 1,700 ancestral cases (Zen stories) are all miraculous elixirs. If there is illness, one should take medicine; if there is no illness, the medicine should still be removed. Among the crowd, someone came out and said, 'Venerable monk, you cannot even cure yourself, how can you cure others?' I only said to him, 'Keeping a pair of clear eyes, I laugh at the countless people coming and going.' I presided over four Dharma assemblies in total, and in my later years, I retired back to Wushi Mountain to live in ease. It happened that an elder brought a child to visit me. I asked, 'Where do you come from?' The child replied, 'Emptiness has no direction.' I was very surprised. It happened to be time to hang the bell, and I said, 'Can the child speak of the principle in it?' The child said, 'Rolled out from the furnace of a hundred refinements, empty.'
空原不惹塵埃。如今掛在人頭上。撞著洪音遍九垓。愚嘆曰。此子。如在殼迦陵也。以大法度之。法名非幻。洪武三年。諸山宿德。咸赴鐘山之會。有詔起愚。使者至。愚集眾普說。已而高聲唱滅。有偈曰。生本不生。滅本不滅。攃手便行。一天明月。繼愚後事者。有二人焉。曰無涯幻。曰日本太初原。原歸化本國。幻于永樂五年。奉文帝詔。證西僧哈立麻佛事有感。帝喜。特留幻主靈谷。以備顧問。每召對稱旨。十七年。御製贊佛歌頌。並刊大藏頒行。是日慶雲等瑞。種種不一。備載明紀。其明年春。有敕再建會靈谷。如西僧例。幻不奉詔。亦唱滅。以故愚父子。深得或庵之遺韻云。蓋愚溯或庵體之八世也。
贊曰。或庵行護國之話于焦山。至中葉幾微而復興。譬猶一指之脈度隴穿峽。所謂節節皆原六秀。及杰峰父子一出。又若老幹發嫩。支龍逶迤。而下為尖圓方正之星而入局。於戲誰中十道天心之穴。則兒孫腳下。可勝計耶。
古鼎銘禪師
古鼎禪師。諱祖銘。出於四明應氏。風骨軒昂。談論超人意表。得道于元叟端公。出世。談禪之會有四。皆名山廣澤之中。四眾圍繞。其升堂入室之鼓。日不停聲。當是時。六宗之徒。互相犯諍。銘著書千百言以解之。聲達朝廷。朝廷賜銘號。曰慧性文敏弘
【現代漢語翻譯】 現代漢語譯本：空性原本不沾染塵埃，如今卻好像掛在人的頭頂上。一旦撞擊，其洪大的聲音便傳遍整個世界。愚庵禪師感嘆道：『這個人，就像在蛋殼裡的迦陵頻伽鳥一樣。』於是用佛法來度化他，賜予法名『非幻』。洪武三年，各地的名僧大德都前往鐘山參加法會，朝廷下詔起用愚庵禪師。使者到達后，愚庵禪師召集眾人普遍說法，之後高聲宣佈圓寂，並留下偈語說：『生本來沒有生，滅本來沒有滅，拂袖便走，只留下一天明月。』在愚庵禪師之後繼承他事業的有兩個人，一個是無涯幻，一個是日本的太初原。太初原返回了他的國家日本。無涯幻在永樂五年，奉文帝的詔令，為西方的僧人哈立麻（音譯，含義未知）的佛事作證，文帝非常高興，特意留下無涯幻主持靈谷寺，以便隨時顧問。每次召見，他的回答都符合皇帝的心意。永樂十七年，皇帝親自撰寫了贊佛的歌頌，並刊印大藏經頒佈天下。當天慶雲等祥瑞紛紛出現，各種各樣的祥瑞數不勝數，都詳細記載在《明紀》中。第二年春天，朝廷下令再次重建會靈谷寺，按照西方僧人的規格。無涯幻沒有接受詔令，也宣佈圓寂。因此，愚庵禪師父子，都深深地繼承了或庵禪師的遺風。愚庵禪師可以說是追溯或庵禪師法脈的第八代傳人。 讚語說：或庵禪師在焦山講述護國之法，到了中葉幾乎衰微，後來又復興。這就像一條山脈，從隴地穿過峽谷，所謂每一節都蘊含著天地間的靈秀之氣。等到杰峰禪師父子一出現，又像老樹發新芽，支脈蜿蜒伸展，向下形成尖、圓、方、正的星辰，最終匯聚成一個完美的格局。唉，誰能找到這十道天心的穴位呢？如果找到了，那麼他的子孫後代，就不可勝數了。 古鼎銘禪師 古鼎禪師，法名祖銘，是四明應氏的後代。他風度氣概軒昂，談論超出了常人的意料。他從元叟端公那裡得道，出世后，主持了四次談禪的法會，都在名山大澤之中，四眾弟子圍繞著他。他升堂入室的鼓聲，每天都不停歇。當時，六宗的門徒互相爭鬥，古鼎禪師著書千百言來化解他們的爭端，他的名聲傳到了朝廷。朝廷賜予古鼎禪師的稱號是：慧性文敏弘。
【English Translation】 English version: Emptiness originally does not attract dust, but now it seems to hang on people's heads. Once struck, its great sound spreads throughout the world. Zen Master Yu'an sighed: 'This person is like a Kalaviṅka bird (a mythical bird with a beautiful voice) in its shell.' So he used the Dharma to guide him, and gave him the Dharma name 'Feihuan' (Non-Illusion). In the third year of Hongwu, famous monks and virtuous people from all over went to Zhongshan to attend the Dharma assembly, and the court issued an edict to employ Zen Master Yu'an. When the messenger arrived, Zen Master Yu'an gathered everyone to preach the Dharma universally, and then loudly announced his Parinirvana (death of a Buddha or enlightened being), leaving behind a verse saying: 'Birth is originally not born, extinction is originally not extinguished, I leave with a flick of my sleeve, leaving behind a bright moon in the sky.' After Zen Master Yu'an, there were two people who inherited his career, one was Wuya Huan, and the other was Taichu Yuan from Japan. Taichu Yuan returned to his country, Japan. In the fifth year of Yongle, Wuya Huan, by order of Emperor Wendi, testified to the Buddhist affairs of the Western monk Halima (transliteration, meaning unknown), and Emperor Wendi was very happy, and specially kept Wuya Huan in charge of Linggu Temple, so that he could consult him at any time. Every time he was summoned, his answers were in accordance with the emperor's wishes. In the seventeenth year of Yongle, the emperor personally wrote hymns praising the Buddha, and printed the Tripitaka (Buddhist scriptures) and distributed it to the world. On that day, auspicious clouds and other auspicious omens appeared one after another, and all kinds of auspicious omens were countless, all of which were recorded in detail in the 'Ming Ji' (Annals of the Ming Dynasty). In the spring of the following year, the court ordered the reconstruction of Huilinggu Temple, according to the standards of Western monks. Wuya Huan did not accept the edict, and also announced his Parinirvana. Therefore, Zen Master Yu'an and his son, deeply inherited the legacy of Zen Master Huo'an. Zen Master Yu'an can be said to be the eighth generation descendant of Zen Master Huo'an's Dharma lineage. The eulogy says: Zen Master Huo'an spoke of the Dharma of protecting the country in Jiaoshan, and it almost declined in the middle period, but later it was revived. This is like a mountain range, passing through valleys from Longdi, and every section contains the spiritual energy of heaven and earth. When Zen Master Jiefeng and his son appeared, it was like an old tree sprouting new buds, and the branches stretched out in a winding manner, forming sharp, round, square, and upright stars downwards, and finally converging into a perfect pattern. Alas, who can find the acupoint of these ten heavenly hearts? If found, then his descendants will be countless. Zen Master Guding Ming Zen Master Guding, Dharma name Zuming, was a descendant of the Ying family of Siming. He had an extraordinary demeanor and his discussions were beyond the expectations of ordinary people. He attained enlightenment from Yuan Sou Duangong. After he came into the world, he presided over four Dharma assemblies for discussing Zen, all of which were in famous mountains and great lakes, surrounded by four disciples. The sound of the drum for his ascending the hall and entering the room never stopped every day. At that time, the disciples of the six sects fought each other, and Zen Master Guding wrote thousands of words to resolve their disputes, and his reputation reached the court. The court bestowed Zen Master Guding with the title: Huixing Wenmin Hong.
學普濟禪師。叢林共美其功。楚石琦有語曰。具眼宗師。超方哲匠。傳列祖之燈。息六宗之抗。身非身相非相。天教擎在千峰上。蓋銘初與楚石。同參元叟端。端公喜怒不測。所舉者皆流俗鄙事。所訶者皆賢聖章句。銘大疑之。乃詣端公之室。端呵呵大笑。銘曰。自遠趨風。師何謔耶。端公驀起頓足曰。山僧罪過不少。銘瞠愕而卻。會書記寮虛職。林首座知銘。欲舉銘補之。端曰。見彈而求鸮炙。不亦早乎。林曰。何謂也。曰。待渠識得西來意方可耳。不然流成文字蠹魚。何益哉。銘聞大慚隕涕。自誓求決大事。一日參罷。銘復進曰。黃龍南傾心。請益於慈明。慈明屢詬罵之。何也。端曰。趙州道。臺山婆子。被我勘破。與慈明笑曰。是罵耶。為復肝膽相似。為復鼻孔不同。銘曰。一對無孔鐵錘。曰。南立悟去。又且如何。銘曰。病眼見空花。端曰。金沙混雜。政未得在。銘又擬進語。端震聲喝之。銘失聲笑曰。祖銘此回做得書記也。端公亦笑而許之。住后僧問。如何是佛。銘曰。秤錘蘸醋。又曰。如何是佛向上事。銘曰。仰面不見天。僧曰。雲門乾矢橛。又作么生。曰。不是好心。僧曰。乾矢橛與秤錘蘸醋。相去多少。曰。鑊湯里𨁝跳。僧又擬問。銘便喝。銘言行平易。不以繩墨制學者。嘗曰。滄海有擇流之心。則
【現代漢語翻譯】 現代漢語譯本 學普濟禪師，叢林都讚美他的功績。楚石琦有話說：『有眼光的宗師，超越常規的傑出工匠，傳承歷代祖師的燈火，平息六種異端的爭論。身不是身，相不是相，上天教他高舉在千峰之上。』 蓋銘最初與楚石一同參學于元叟端（元代禪師）。端公喜怒難以捉摸，所舉的都是世俗鄙陋之事，所呵斥的都是賢聖的章句。蓋銘對此深感疑惑，於是前往端公的房間。端公呵呵大笑。蓋銘說：『我從遠方來追隨您的風範，老師為何戲弄我呢？』 端公突然起身頓足說：『山僧我的罪過可不少啊！』 蓋銘驚愕地退了出來。恰逢書記寮有空缺，林首座瞭解蓋銘，想推薦他補上這個職位。端公說：『見到彈丸就想吃到烤鸮，是不是太早了？』 林首座問：『這是什麼意思？』 端公說：『等他識得西來意（禪宗祖師西來之意）才可以，不然就流於文字，成為蛀書的蠹魚，有什麼用呢？』 蓋銘聽了，非常慚愧，流下眼淚，發誓要解決這件大事。一天參禪結束后，蓋銘又進言說：『黃龍南（宋代禪師）傾心請教於慈明（宋代禪師），慈明屢次詬罵他，這是為什麼呢？』 端公說：『趙州（唐代禪師）說，臺山婆子，被我勘破。』又笑著對慈明說：『這是罵呢？還是肝膽相照？還是鼻孔不同？』 蓋銘說：『這是一對沒有孔的鐵錘。』 端公說：『黃龍南因此而領悟而去，又該如何理解？』 蓋銘說：『病眼看見空花。』 端公說：『金沙混雜，還沒有真正得到。』 蓋銘又想說話，端公大聲喝止了他。蓋銘失聲笑道：『祖銘這次可以做書記了。』 端公也笑著認可了他。住持寺院后，有僧人問：『什麼是佛？』 蓋銘說：『秤錘蘸醋。』 又問：『什麼是佛向上之事？』 蓋銘說：『仰面不見天。』 僧人說：『雲門（唐代禪師）的乾矢橛（比喻無用的東西），又該怎麼理解？』 蓋銘說：『不是好心。』 僧人說：『乾矢橛與秤錘蘸醋，相差多少？』 蓋銘說：『在鑊湯里跳躍。』 僧人又要發問，蓋銘便喝止了他。蓋銘的言行平易近人，不以規矩約束學人，曾說：『滄海如果有選擇水流的心，那麼……』
【English Translation】 English version Zen Master Puji was studied, and the monastic community admired his achievements. Chushi Qi said: 'A master with discerning eyes, a craftsman who transcends the ordinary, transmits the lamp of the ancestral teachers, and pacifies the contentions of the six heterodoxies. The body is not the body, the form is not the form; Heaven teaches him to hold it high on the thousand peaks.' Initially, Gai Ming studied together with Chushi under Yuansou Duan (a Zen master of the Yuan Dynasty). Duan Gong's joy and anger were unpredictable; what he cited were vulgar and base matters, and what he rebuked were the chapters and verses of sages. Gai Ming was deeply puzzled by this, so he went to Duan Gong's room. Duan Gong laughed heartily. Gai Ming said, 'I have come from afar to follow your example; why does the teacher jest with me?' Duan Gong suddenly stood up and stamped his feet, saying, 'This mountain monk has no small amount of sins!' Gai Ming retreated in astonishment. It happened that there was a vacancy in the secretariat, and Chief Seat Lin, who knew Gai Ming, wanted to recommend him for the position. Duan Gong said, 'To want to eat roasted owl upon seeing a pellet is not too early?' Lin asked, 'What does this mean?' Duan Gong said, 'Only when he recognizes the meaning of the Patriarch's coming from the West (the intention of Zen ancestors) will it be permissible; otherwise, he will degenerate into a bookworm, what use will that be?' Gai Ming, upon hearing this, was very ashamed, shed tears, and vowed to resolve this great matter. One day, after attending Zen practice, Gai Ming again spoke, saying, 'Huanglong Nan (a Zen master of the Song Dynasty) earnestly sought instruction from Ciming (a Zen master of the Song Dynasty), and Ciming repeatedly scolded him; why is this?' Duan Gong said, 'Zhao Zhou (a Zen master of the Tang Dynasty) said, 'The old woman of Mount Tai has been seen through by me.'' Then, smiling, he said to Ciming, 'Is this scolding? Or is it mutual understanding? Or are the nostrils different?' Gai Ming said, 'This is a pair of iron hammers without holes.' Duan Gong said, 'Huanglong Nan therefore attained enlightenment and left; how should this be understood?' Gai Ming said, 'Diseased eyes see empty flowers.' Duan Gong said, 'Gold dust is mixed in, and it has not yet been truly obtained.' Gai Ming wanted to speak again, but Duan Gong shouted loudly to stop him. Gai Ming laughed out loud, saying, 'This time, Zuming can be the secretary.' Duan Gong also smiled and approved of him. After residing in the monastery, a monk asked, 'What is Buddha?' Gai Ming said, 'A weight dipped in vinegar.' He also asked, 'What is the matter beyond Buddha?' Gai Ming said, 'Looking up, one does not see the sky.' The monk said, 'Yunmen's (a Zen master of the Tang Dynasty) dried shit-stick (a metaphor for something useless), how should it be understood?' Gai Ming said, 'Not good intention.' The monk said, 'How much difference is there between a dried shit-stick and a weight dipped in vinegar?' Gai Ming said, 'Jumping in a cauldron of boiling water.' The monk was about to ask again, but Gai Ming shouted to stop him. Gai Ming's words and actions were approachable, and he did not restrain students with rules. He once said, 'If the ocean has a mind to choose the flow of water, then...'
成牛跡。春日有偏照之意。仍似螢光。所以大冶烹金。不須九轉。眾產生佛。只在剎那。分之別之。遠之棄之。豈大慈長者之心哉。晚住徑山。禪流益心歸之。恕中慍。早受業于元叟。既出遊方。聞銘繼徑山之席。乃歸訪銘。銘請慍歸蒙堂。間與商確古今。於是二公互相肯可焉。及慍出世靈巖。法嗣紫籜道公。銘複稱之。或曰。慍公向親先老人。今其背德承紹無名老衲。師反獎之。何也。銘曰。不然。當今吾老人之望。故重天下矣。裨販之徒。往往承虛接響。慍公得意于紫籜。不以聲名而忘其本。節操如此。豈可及哉。銘年垂耄。愛攜衲子山游。不計遠近。意得即到。歸便高枕。鼻息如雷。一日命侍者遍插香。聲鐘告寂。眾趨繞之。銘則宴然側身長往矣。有遺偈曰。生死純真。太虛純滿。七十九年。搖籃繩斷。其門下繼居徑山者。像源淑也。居徑山。百爾躬先率之。勤奮乃言。先老人。弗以絮務勞賢者。淑曰。安有賢者。而弗勞乎。於是。冰風四峻。廉士大集。一日趨出門。大叫曰。殺來了。殺來了。眾驚集。淑乃莊立蛻去。其次門人力金者。主持天界。
天界金禪師
力金禪師。號白庵(有本。名萬金)。吳門姚氏子也。幼孤。楞伽寺道原衍公。牧金為沙彌。衍絕世交。筑碧山堂以自娛。因以白庵號金
【現代漢語翻譯】 現代漢語譯本：
成牛走過的痕跡。春天的陽光似乎有所偏愛地照耀著它，但仍然像螢火蟲的光芒一樣微弱。所以說，高爐冶煉黃金，不需要經過九次提煉；眾產生佛，只在一剎那之間。如果加以分別、排斥和拋棄，這難道是大慈大悲的長者之心嗎？慍公晚年住在徑山，禪宗弟子們更加傾心歸附他。慍公早年師從元叟行端禪師，後來外出遊歷四方。聽說銘公繼承了徑山寺的住持之位，於是回去拜訪銘公。銘公請慍公回到蒙堂居住，時常與他探討古今之事。於是兩位禪師互相認可。等到慍公出任靈巖寺住持，成為紫籜道公的法嗣，銘公又稱讚他。有人說：『慍公過去親近先老人，現在卻背離他的德行，繼承了無名老衲的衣缽，您反而讚揚他，這是為什麼呢？』銘公說：『不是這樣的。他現在是先老人所期望的樣子，所以我在天下人面前器重他。那些做小買賣的人，往往追逐虛名和表面的影響。慍公在紫籜門下有所得，卻不因為聲名而忘記根本，他的節操如此高尚，我們怎麼能比得上呢？』銘公年近八十，喜歡帶著僧人到山中游玩，不計較路途的遠近，心有所感就前往，回來后便高枕而臥，鼾聲如雷。有一天，他命令侍者到處點燃香，敲鐘宣告圓寂。眾人趕來圍繞著他，銘公則安詳地側身而逝。他留下的遺偈說：『生死純真，太虛純滿，七十九年，搖籃繩斷。』他的門下繼承住持徑山寺的是象源淑。像源淑住在徑山寺，事事以身作則，勤奮努力。先老人認為不應該用瑣碎的事務來勞煩賢能的人，像源淑說：『怎麼會有賢能的人而不應該勞煩呢？』於是，在冰雪嚴寒的季節，廉潔之士大量聚集。有一天，像源淑跑出門外，大叫道：『殺來了！殺來了！』眾人驚慌地聚集起來，像源淑則莊嚴地站立著圓寂了。他的門下弟子力金，主持天界寺。 天界金禪師 力金禪師，法號白庵（有的版本記載，名叫萬金），是吳門姚氏的兒子。幼年喪父。楞伽寺的道原衍公，讓力金做了沙彌。衍公不與世俗交往，建造了碧山堂來讓自己快樂，因此用白庵作為力金的號。
【English Translation】 English version:
The traces of an ox's hooves. The spring sun seems to shine on them with a partiality, yet it is still like the faint light of a firefly. Therefore, smelting gold in a great furnace does not require nine refinements; the enlightenment of sentient beings occurs in a single instant. To differentiate, separate, and abandon them – is this the heart of a compassionate elder? In his later years, Yun lived at Jingshan Temple, and the Chan followers were even more devoted to him. Yun had studied under Yuan Sou Xing Duan (Zen master Yuan Sou Xing Duan) in his early years, and later traveled to various places. Hearing that Ming (Zen master Ming) had succeeded to the abbotship of Jingshan Temple, he returned to visit Ming. Ming invited Yun to reside in Mengtang Hall, and often discussed ancient and modern matters with him. Thus, the two Zen masters mutually affirmed each other. When Yun became the abbot of Lingyan Temple, becoming a Dharma heir of Zi Tuo Dao Gong (Zen master Zi Tuo Dao Gong), Ming praised him again. Someone said: 'Yun used to be close to the late Elder, but now he has turned his back on his virtue and inherited the mantle of an unknown old monk. Yet you praise him, why is that?' Ming said: 'It is not so. He is now what the late Elder hoped for, so I value him before the world. Those who engage in petty trade often pursue empty fame and superficial influence. Yun gained insight under Zi Tuo, but did not forget his roots because of his reputation. His integrity is so noble, how can we compare to him?' Ming, nearing eighty years old, loved to take monks on mountain excursions, not caring about the distance, going wherever his heart led him. Upon returning, he would sleep soundly, snoring like thunder. One day, he ordered his attendant to light incense everywhere and announced his passing with the sound of the bell. The monks rushed to surround him, and Ming peacefully passed away, lying on his side. His parting verse said: 'Birth and death are pure truth, the great void is completely full, seventy-nine years, the cradle rope is broken.' His disciple who succeeded him as abbot of Jingshan Temple was Xiang Yuan Shu (Zen master Xiang Yuan Shu). Xiang Yuan Shu lived at Jingshan Temple, taking the lead in everything, diligent and hardworking. The late Elder believed that one should not burden virtuous people with trivial matters. Xiang Yuan Shu said: 'How can there be virtuous people who should not be burdened?' Thus, in the harsh winter season, many upright scholars gathered. One day, Xiang Yuan Shu ran out the door, shouting: 'The killing is coming! The killing is coming!' The crowd gathered in alarm, and Xiang Yuan Shu stood solemnly and passed away. His disciple Li Jin (Zen master Li Jin) became the abbot of Tianjie Temple. Zen Master Jin of Tianjie Temple Zen Master Li Jin, whose Dharma name was Bai An (some versions record his name as Wan Jin), was the son of the Yao family of Wumen. He lost his father at a young age. Dao Yuan Yan Gong (Zen master Dao Yuan Yan Gong) of Lengjia Temple made Li Jin a novice monk. Yan Gong did not associate with the world and built Bishan Hall to amuse himself, therefore he used Bai An as Li Jin's name.
。且愛其姿。乃資金行腳。遂深入古鼎銘公之堂奧。已而歸吳。壘土為孤雲庵。以事其母。其母亦得悟焉。元至正間。浙宣政。以凈慈請金。金不就。乃開法瑞光。次移嘉禾之天寧。南北英靈。集如箕斂。元帝師大寶法王。贈金號。曰圓通普濟禪師。是時金之名日重矣。愚庵素倔強不肯可。諸方聞其名。常致書問于楚石。以為古鼎有子乎。楚石亦因褒之。其詞曰。道邁古今。學兼內外。白牙香象。蹴踏而截流。金毛獅子。哮吼而踞地。機用可謂逸群。文章乃其遊戲。青天白日。放古佛之瑞光。鬧市紅塵。闡湖南之祖意。直得大海波翻須彌粉碎。少林不識。曹溪不會。卻凈慈道愈高。笑諸方進為退。乃吾古鼎銘兄之的傳。妙喜杲祖之六世者也。愚庵以為然。作偈東金曰。聞道湖南第一山。交參龍象雜官班。東頭賣貴酒頭賤。空手來時赤手還。頂𩕳一機猶掣電。語言三昧若連環。鐵舡下載休輕舉。老叔談禪亦強顏。明初。有詔主天界。高帝留神內典。而楚石愚庵輩。亦赴焉。金以猶子之列與之。援經據論。披詰玄理。共大元叟家聲。五年。敕集三宗二千人。建鐘山法會。大駕臨幸。命金升座。闡揚宗旨。覆命儒臣。出衆燒香。疏曰。無量太虛。因三才而建極。有涯滄海。會八德以朝宗。發含靈心裡之花。至哉先覺。秉樞斗
【現代漢語翻譯】 並且喜愛他的資質。於是變賣財產開始雲遊。最終深入到古鼎銘公（Guding Minggong，禪師名）的堂奧。不久之後回到吳地，堆土築成孤雲庵，來奉養他的母親。他的母親也因此得以領悟佛法。元朝至正年間，浙宣政想請金（Jin，禪師名）去凈慈寺，金沒有答應。於是他在瑞光寺開壇講法，之後又移居到嘉禾的天寧寺。南北各地的英才俊傑，像用箕收集穀物一樣聚集而來。元朝帝師大寶法王，贈予金的稱號，叫做圓通普濟禪師。這時金的名聲日益顯赫。愚庵（Yu'an，禪師名）一向倔強不肯輕易認可別人，各地的禪林聽說金的名聲，常常寫信向楚石（Chushi，禪師名）詢問，認為古鼎銘公有後人了。楚石也因此稱讚他，他的讚詞說：『道行超越古今，學識兼通內外。白牙香象（Baiya Xiangxiang，比喻有力量的修行者），踢踏著截斷水流。金毛獅子（Jinmao Shizi，比喻勇猛精進的修行者），怒吼著佔據大地。機鋒運用可謂超群，文章不過是他的遊戲。****，放出古佛的瑞光。鬧市紅塵，闡揚湖南的祖師禪意。真可謂大海波濤翻滾須彌山粉碎。少林寺不認識，曹溪（Caoxi，禪宗六祖慧能弘法之地）也不會。卻使得凈慈寺的道風更加高尚，嘲笑各方以進為退。乃是我古鼎銘兄的真正傳人，妙喜杲祖（Miaoxi Gaozu，禪師名）的第六代傳人啊。』愚庵認為說得對，作偈贈給東金說：『聽說湖南第一山，龍象交參雜官班。東頭賣貴酒頭賤，空手來時赤手還。頂𩕳一機猶掣電，語言三昧若連環。鐵舡下載休輕舉，老叔談禪亦強顏。』明朝初年，有詔令讓金主持天界寺。高帝（Gaodi，明太祖朱元璋）對內典（Neidian，佛教經典）非常重視，而楚石、愚庵等人，也前往輔佐。金以侄子的身份參與其中，引用佛經，依據論典，剖析深奧的佛理，繼承了大元叟（Dayuan Sou，禪師名）的家風。五年後，皇帝下令召集三宗（Sanzong，指禪宗、教宗、律宗）兩千人，在鐘山建立法會。皇帝親自駕臨，命令金登上法座，闡揚禪宗宗旨。又命令儒臣，出列燒香，奏疏說：『無量太虛，因為天、地、人三才而建立根本。有涯滄海，匯聚八德以朝拜根本。啓發包含靈性的心中之花，至高無上的先覺（Xianjue，指佛），掌握著北斗星的樞紐。
【English Translation】 And loved his talent. Thereupon, he sold his property and began wandering. Eventually, he deeply entered the hall of Guding Minggong (a Chan master). Soon after, he returned to Wu and built Guyun Hermitage with earth to support his mother. His mother also attained enlightenment. During the Zhizheng era of the Yuan Dynasty, the Zhe Xuanzheng wanted to invite Jin (a Chan master) to Jingci Temple, but Jin declined. So he opened a Dharma assembly at Ruiguang Temple, and later moved to Tianning Temple in Jiahe. Talented and virtuous people from the north and south gathered like grain being collected with a dustpan. The Yuan Dynasty Imperial Teacher Dabaofawang bestowed upon Jin the title of 'Zen Master Yuantong Puji'. At this time, Jin's reputation grew day by day. Yu'an (a Chan master) was always stubborn and unwilling to easily acknowledge others. Chan communities from various places, hearing of Jin's reputation, often wrote to Chushi (a Chan master) to inquire, believing that Guding Minggong had a successor. Chushi also praised him, saying in his eulogy: 'His conduct surpasses the past and present, his learning encompasses both internal and external. Baiya Xiangxiang (referring to powerful practitioners), trampling and cutting off the flow of water. Jinmao Shizi (referring to courageous and diligent practitioners), roaring and occupying the earth. His use of skillful means can be said to be outstanding, his writing is merely his play. ****, emitting the auspicious light of ancient Buddhas. In the bustling city, he expounds the ancestral meaning of Hunan. It can truly be said that the waves of the great ocean overturn and Mount Sumeru is pulverized. Shaolin Temple does not recognize him, Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) does not understand him. Yet he makes the Dharma style of Jingci Temple even more noble, laughing at all directions for advancing as retreating. He is truly the authentic successor of my brother Guding Ming, the sixth-generation descendant of Miaoxi Gaozu (a Chan master).' Yu'an thought it was right and composed a verse for Dongjin, saying: 'I heard that the first mountain in Hunan, dragons and elephants intermingle with officials. The east end sells expensive, the wine end is cheap, coming empty-handed, returning empty-handed. The mechanism on the crown of the head is still like lightning, the samadhi of language is like interlocking rings. The iron boat is loaded, do not lift it lightly, the old uncle talks about Chan with a forced smile.' In the early Ming Dynasty, there was an imperial edict for Jin to preside over Tianjie Temple. Emperor Gaodi (Emperor Taizu Zhu Yuanzhang of the Ming Dynasty) valued the inner canon (Buddhist scriptures) very much, and Chushi, Yu'an, and others also went to assist. Jin participated as a nephew, citing scriptures and relying on treatises, analyzing profound Buddhist principles, inheriting the family style of Dayuan Sou (a Chan master). Five years later, the emperor ordered the gathering of two thousand people from the three schools (Sanzong, referring to the Chan, Teaching, and Vinaya schools) to establish a Dharma assembly at Zhongshan. The emperor personally arrived and ordered Jin to ascend the Dharma seat to expound the Chan school's principles. He also ordered Confucian officials to come forward to burn incense and submit a memorial, saying: 'The immeasurable great void is established by the three powers of heaven, earth, and humanity. The finite vast ocean gathers the eight virtues to pay homage to the foundation. May the flower of the mind containing spirituality blossom, the supreme enlightened one (Xianjue, referring to the Buddha) holds the pivot of the Big Dipper.'
寰中之秉。久矣高人。則寶鑑當空。自合昆岡之璧。而玄珠在握。誰停赤水之車。化廣無為。音宣大呂。豈非人天協贊。日月雙懸。金曰。皇風浩蕩。即凡心而印佛心。慈澤瀰漫。據聖智目開世智。乃拈香鞠躬起立曰。會么。打面還他州土麥。唱歌須是帝鄉人。便下座。高帝大悅。萬衆稱善。金年暮欲謝退。不可。乃喟然曰。吾以虛名濫當聖代。每懷煨芋諸公。予不逮矣。遂稱病篤。解還舊隱。未久圓寂。塔于嘉興環翠蘭若。初高帝。詔選名宿。輔導諸藩。而蜀王椿。師事見心復。複名溢都中。金嘆曰。復公其不免耳。複果罹難而終。故諸方嘉金靖退。為叢林福云。
贊曰。水火相憎。鐺居其中。則世味以調。邪正相反。智居其中。則精神俱化。而銘公之攝六宗。其智慧過於調化者也。丹青雖異。文彩全施。貴其知宜也。天岸雖高。明舟不犯。貴其用意也。像源之繼徑山。乃良于知宜。而用意焉。知退而不知進者。滯于寂也。知進而不知退者。傷于勇也。白庵其無滯傷之病。與師資鼎峙。俾風化有醐酪之純。其流慈豈小小哉。
性原明禪師
禪師。出夏氏。臺州黃巖人也。諱慧明。字性原。居家不治生產。日遊僧寺。父兄以不才子目之。父卒。明益無賴。嘗貸餐親里姑舅之家。或得斗米百錢歸。又
作飯僧佛事。俄有長耳黃面病僧之門乞食于明。明目碗羹施之。復乞。明躊躇答曰。柰我無有何。病僧曰。無有亦須施我。明莫知其意。病僧指明內灶曰。那是甚麼。明回視。失僧所在。明乃大驚。即走樂清。依寶冠沙門。斬其發焉。每遇禪者。則虛己請問。或有聞即拜下風。久經歲月。而知有此事。即腰包行腳。上雙徑見元叟。叟曰。東嶺來。西嶺來。明指草鞋曰。三文錢買的。曰。未在更道。對曰。慧明只恁么。和尚作么生。叟曰。念你新到。放你三十棒。明退參。三月方罄其旨。久之。出世寧波五峰寺。明既蒞師首。以身先眾。間有憍懦不振者。明亦委致起之。凡垂機即宿。倔𠎦者。為之失色。於是。湖江笑稱五峰門庭。為曝腮處。洪武間。詔明主鐘山法會。而天鏡凈。璧峰金。季潭泐。皆與焉。內翰宋危諸公。嘗問道于諸禪師。一日間咨國事。有答曰。掃腥膻。建禮樂。萬代一時也。復何慮焉。明曰。不然。禮樂有三代之隔。人心無夷夏之分。敬天懼人。思危防安。天下平矣。諸公悅服。高帝聞明答語。以為有王佐略。欲留居都中。時辭還山。景濂宋公。疏明居靈隱。明不就。乃薦同門天鏡凈禪師。明還山日。鄰寺故老相訊。明乃蕭然布衲藤杖而已。或問大內隆遇典故。明緘口無一語。惟審山問歲節節俱至。
【現代漢語翻譯】 現代漢語譯本： 明（Ming，人名）在做供養僧人的佛事時，忽然有個長著長耳朵、面色發黃的生病僧人到他家門口乞討食物。明用碗盛了羹湯施捨給他，僧人又乞討。明猶豫著回答說：『我實在沒有了啊。』病僧說：『沒有也得施捨給我。』明不明白他的意思。病僧指著明家裡的灶臺說：『那是什麼？』明回頭看，僧人已經不見了。明非常吃驚，立刻跑到樂清，依附寶冠沙門（Baoguan Shamen，僧人法號），剃度出家。每當遇到禪者，就虛心請教。聽到有道理就立刻拜服。經過很長時間，才明白這件事的意義。於是他帶著行囊開始雲遊，到雙徑拜見元叟（Yuansou，僧人法號）。元叟問：『從東嶺來？還是西嶺來？』明指著草鞋說：『三文錢買的。』元叟說：『還沒說到點子上，再說。』明回答說：『慧明（Huiming，法號）就只是這樣。和尚您怎麼說？』元叟說：『念你是新來的，放你三十棒。』明退下繼續參禪，三個月后才完全領悟其中的旨意。之後，他到寧波五峰寺擔任住持。明擔任住持后，以身作則。對於那些驕傲懦弱、不振作的人，明也耐心引導他們。凡是開示禪機，那些固執倔強的人，都會為之失色。於是，湖江一帶的人笑著稱五峰寺的門庭，是『曝腮處』（Baosai Chu，比喻嚴格的地方）。洪武年間，皇帝下詔讓明主持鐘山法會，天鏡凈（Tianjing Jing，僧人法號）、璧峰金（Bifeng Jin，僧人法號）、季潭泐（Jitan Le，僧人法號）都參與了法會。內翰宋危（Song Wei，人名）等官員，曾經向各位禪師請教。有一天，他們詢問國家大事，有人回答說：『掃除腥膻，建立禮樂，萬代一時啊，還憂慮什麼呢？』明說：『不是這樣的。禮樂有三代的變革，人心沒有華夷之分。敬畏上天，畏懼人民，思考危難，防備安逸，天下就太平了。』各位官員都悅服。高帝（Gaodi，皇帝的稱謂）聽了明的回答，認為他有輔佐君王的才能，想讓他留在都城。明當時推辭返回山中。景濂宋公（Jinglian Songgong，人名）上疏推薦明居住在靈隱寺，明沒有答應，就推薦了同門師兄弟天鏡凈禪師。明返回山中的那天，鄰寺的老僧們前來問候，明只是穿著樸素的布衣，拿著藤杖而已。有人問起皇宮裡的隆重待遇，明閉口不談一句。只是詳細詢問山裡的年成和歲時節令，事事都問到。
【English Translation】 English version: When Ming (Ming, personal name) was performing a Buddhist service of offering food to monks, suddenly a sick monk with long ears and a yellow face came to his door begging for food. Ming scooped a bowl of soup and gave it to him, but the monk begged again. Ming hesitated and replied, 'I really don't have any more.' The sick monk said, 'Even if you don't have any, you must give me something.' Ming didn't understand his meaning. The sick monk pointed to the stove in Ming's house and said, 'What is that?' Ming turned to look, but the monk had disappeared. Ming was very surprised and immediately ran to Yueqing, where he became a disciple of Baoguan Shamen (Baoguan Shamen, monk's Dharma name) and had his head shaved. Whenever he met a Chan practitioner, he would humbly ask for guidance. If he heard something reasonable, he would immediately prostrate in admiration. After a long time, he finally understood the meaning of this event. So he packed his bags and began to travel, visiting Yuansou (Yuansou, monk's Dharma name) at Shuangjing. Yuansou asked, 'Did you come from the East Ridge or the West Ridge?' Ming pointed to his straw sandals and said, 'Bought for three coins.' Yuansou said, 'That's not the point, say more.' Ming replied, 'Huiming (Huiming, Dharma name) is just like this. What does the Abbot say?' Yuansou said, 'Considering you are new here, I'll spare you thirty blows.' Ming retreated and continued to meditate, and after three months he fully understood the meaning. Later, he became the abbot of Wufeng Temple in Ningbo. After Ming became the abbot, he led by example. For those who were arrogant, weak, and unmotivated, Ming would patiently guide them. Whenever he gave Chan teachings, those who were stubborn and unyielding would lose their composure. Therefore, people in the Lake Jiang area jokingly called the gate of Wufeng Temple 'Baosai Chu' (Baosai Chu, a metaphor for a strict place). During the Hongwu period, the emperor issued an edict for Ming to preside over the Zhongshan Dharma assembly, in which Tianjing Jing (Tianjing Jing, monk's Dharma name), Bifeng Jin (Bifeng Jin, monk's Dharma name), and Jitan Le (Jitan Le, monk's Dharma name) all participated. The court official Song Wei (Song Wei, personal name) and others once asked the Chan masters for guidance. One day, they inquired about national affairs, and someone replied, 'Sweep away the filth, establish rituals and music, and all ages will be as one, so what is there to worry about?' Ming said, 'That's not right. Rituals and music have changed over the three dynasties, and the hearts of people do not distinguish between Chinese and barbarians. Revere Heaven, fear the people, think of danger, and guard against complacency, and the world will be at peace.' The officials were all pleased. The Gaodi Emperor (Gaodi, title for the emperor) heard Ming's answer and thought he had the talent to assist the ruler, wanting him to stay in the capital. Ming declined at that time and returned to the mountains. Jinglian Songgong (Jinglian Songgong, personal name) submitted a memorial recommending Ming to reside at Lingyin Temple, but Ming did not accept and instead recommended his fellow disciple Tianjing Jing. On the day Ming returned to the mountains, the old monks from the neighboring temples came to greet him, and Ming was only wearing simple cloth robes and carrying a cane. When asked about the grand treatment in the palace, Ming remained silent and did not say a word. He only inquired in detail about the mountain's harvest and the seasonal festivals, asking about everything.
明退居。無何而靈隱天鏡。被流言坐忤時。流徙陜西。道經寶應。夜宿寧國寺。端坐而歿。以故靈隱席虛。師僧皆散。諸方不肯應。復請明。明嘆曰。時哉時哉。不可避乎。明既任靈隱。年雖邁。接納無少倦。嘗垂問曰。蓮花峰。被蜉蝣食卻半邊。因甚不知。僧進語曰。不啞。不聾。不作阿家翁。明喜之。又問曰。冷泉亭吞卻壑雷亭即不問。南高峰與北高峰斗額。是第幾機。又僧進語曰。和尚今日放參。明亦喜之。於是。禪子蟻從。元叟家聲。復大振。闡提陰嫉之。明又被議逮捕。或勸明引去。明怒曰。潛形茍免。豈道人所為乎。適浴佛。明上堂曰。者一個。那一個。一一從頭俱浴過。藥山布衲謾商量。仔細看來成話墮。成話墮將誵訛。拍禪床曰。武林春色老。臺榭綠陰多。下座。直詣法司。從者如雲。有感泣愿以身代。未鞠。明跏趺廡下。為眾說偈。忽入滅。天立變瞑。雷雨暴作。拔木飄瓦。吏司懼而釋之。叢席無恙。時洪武十九年也。嗣明法者。正庵訚上座。訚有勁操。晚以衣拂授月江凈。凈主徑山。大廓性原之風。歿時有偈曰。祖師門下客。開口論無生。老我百不會。日午打三更。
贊曰。南黃龍坐事抵獄。兩月得釋。皮骨僅存。真點胸迎於途。不自知泣下。南公吒之。明凈二尊宿。不知獄吏之貴。而冷
【現代漢語翻譯】 現代漢語譯本： 明退隱后不久，靈隱寺的天鏡禪師因為流言蜚語而被誣陷冒犯朝廷，流放到陜西。天鏡禪師在前往流放地的途中，經過寶應，夜宿寧國寺，端坐而逝。因此，靈隱寺住持的位置空缺，僧眾四散。其他寺院都不願意接手，於是又請明禪師出山。明禪師嘆息道：『時也，命也，難道是不可避免的嗎？』明禪師就任靈隱寺住持后，雖然年事已高，但接待來訪者從不感到疲倦。他曾經垂詢問道：『蓮花峰被蜉蝣啃食掉半邊，為什麼你們不知道？』有僧人回答說：『不啞，不聾，不做阿家翁。』明禪師聽了很高興。他又問道：『冷泉亭吞掉了壑雷亭暫且不問，南高峰與北高峰頂額相鬥，是第幾玄機？』又有僧人回答說：『和尚今天放參。』明禪師也很高興。於是，禪宗弟子如螞蟻般聚集而來，元叟行端的家風再次大振。但也有心懷惡意的人陰暗地嫉妒他，明禪師再次被人議論並要逮捕。有人勸說明禪師離開，明禪師怒道：『潛藏身形茍且偷生，難道是修行人所為嗎？』恰逢浴佛節，明禪師上堂說法：『這一個，那一個，每一個都從頭到腳沐浴過。藥山惟儼（Yaoshan Weiyan）的布衲（buna，指僧人的粗布衣服）徒勞地商量，仔細看來都成了話柄。』成了話柄將要產生差錯，他拍著禪床說：『武林的春色已老，亭臺樓閣綠樹成蔭。』說完，直接前往法司，跟隨的人如雲。有人感動得哭泣，願意以身代之。還未審訊，明禪師就在廊下跏趺而坐，為眾人說偈，忽然入滅。天空立刻變得昏暗，雷雨交加，拔起樹木，吹飛瓦片。官吏們害怕了，就釋放了他。但禪堂卻安然無恙。那時是洪武十九年。繼承明禪師佛法的是正庵訚（Zheng'an Yin）上座，訚有堅勁的操守，晚年將衣拂傳授給月江凈（Yuejiang Jing）。凈主持徑山寺，大力弘揚性原（Xingyuan）的禪風。圓寂時有偈語說：『祖師門下客，開口論無生。老我百不會，日午打三更。』
贊曰：南黃龍（Nan Huanglong）因事入獄，兩個月后才被釋放，只剩下皮包骨頭。真點胸（Zhen Dianxiong）在路上迎接他，不知不覺地流下了眼淚。南公（Nan Gong）呵斥了他。明禪師和凈禪師這兩位尊宿，不知道獄吏的尊貴，反而冷淡對待。
【English Translation】 English version: Shortly after Ming retired, Tianjing (Tianjing), the abbot of Lingyin Temple, was falsely accused of offending the court due to rumors and was exiled to Shaanxi. On his way to exile, Tianjing stayed overnight at Ningguo Temple in Baoying, where he passed away in a seated posture. As a result, the position of abbot at Lingyin Temple became vacant, and the monks dispersed. Other temples were unwilling to take over, so they invited Master Ming to come out of retirement. Master Ming sighed, 'It is fate, is it unavoidable?' After Master Ming took over as abbot of Lingyin Temple, although he was old, he never tired of receiving visitors. He once asked, 'Half of Lotus Peak has been eaten away by mayflies, why don't you know?' A monk replied, 'Not dumb, not deaf, not acting like the head of the household.' Master Ming was very pleased. He then asked, 'I won't ask about Lengquan Pavilion swallowing Helei Pavilion, but what is the meaning of South Peak and North Peak butting heads?' Another monk replied, 'The abbot is dismissing the assembly early today.' Master Ming was also very pleased. As a result, Chan disciples gathered like ants, and the family tradition of Yuansou Xingduan (Yuansou Xingduan) was greatly revived. However, there were also malicious people who secretly envied him, and Master Ming was once again discussed and was to be arrested. Someone advised Master Ming to leave, but Master Ming angrily said, 'Is hiding and seeking temporary safety what a practitioner should do?' It happened to be the Buddha bathing festival, and Master Ming gave a Dharma talk in the hall: 'This one, that one, each one has been bathed from head to toe. Yaoshan Weiyan's (Yaoshan Weiyan) coarse robe (buna, referring to a monk's coarse cloth robe) is a futile discussion, and upon closer inspection, it all becomes a topic of conversation.' Becoming a topic of conversation will lead to errors, he patted the Zen bed and said, 'The spring scenery of Wulin is old, and the pavilions and towers are shaded by green trees.' After speaking, he went directly to the judicial office, followed by a crowd like clouds. Some were moved to tears and were willing to take his place. Before the trial, Master Ming sat in the lotus position under the corridor and spoke a verse for the crowd, and suddenly entered Nirvana. The sky immediately turned dark, and there was thunder and rain, uprooting trees and blowing away tiles. The officials were afraid and released him. But the meditation hall was safe and sound. That was the nineteenth year of Hongwu. The one who inherited Master Ming's Dharma was Zheng'an Yin (Zheng'an Yin), who had a strong character. In his later years, he passed the robe and whisk to Yuejiang Jing (Yuejiang Jing). Jing presided over Jingshan Temple and greatly promoted the Chan style of Xingyuan (Xingyuan). When he passed away, he had a verse saying: 'A guest under the ancestral master's door, opens his mouth to discuss non-birth. Old me, I don't understand anything, at noon, I strike the third watch.'
Eulogy: Nan Huanglong (Nan Huanglong) was imprisoned for something and was released after two months, leaving only skin and bones. Zhen Dianxiong (Zhen Dianxiong) greeted him on the road and unknowingly shed tears. Nan Gong (Nan Gong) scolded him. These two venerable masters, Master Ming and Master Jing, did not know the nobility of the prison officers, but treated them coldly.
處抽身。可謂矍鑠矣。嗚呼。風波亦叢林時所有也。標格如此。足驗生平。然際時能表裡葉贊。乃願力也。豈偶然哉。
南宋元明僧寶傳卷十一 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷十二
雪峰逆川順禪師
逆川禪師。名智順。又字澄垢。東甌瑞安陳氏子也順母有懿德。謹於事佛。夢僧項有圓光。逆汪洋之流。而招曰。煩為母我。莫辭勞也。寤即有娠。順生七歲。神悟特異。永嘉實際院即空禪師。牧為沙彌。誨以大法。順信受頂戴。刻無惰容。耆老多器之。順為大僧。辭空行腳。見諸大有道者。入閩抵天寶。參鐵關法樞禪師。樞。署此庵元七世之傳。尋常好問禪者。老僧舌頭在么。而禪者多被抑。不敢犯其鋒。順得參堂逾月。因如廁睹園中匏瓜有省。入室呈所得。樞公曰。乍入門耳。何足重哉。曰。堂奧更有何法。乞師揭示。公大笑而罷之。於是。順括磨究竟。盥漱悉忘。夜深常入樞公之室。參請古德因緣。或至晨鐘鳴。乃趨出。樞心嘉之。一夕徐問曰。曾聞和尚遍見湖江諸大老。未知於何機下。得徹本源也。樞公曰。我當時往華藏。受業于竺西和尚。便知有此事。但胸中似有一物放不下。受具后。參中峰及庵諸老。諸老未常不以本色
示我。我只不能領會。乃走石門。見我元翁先師。先師亦無長語。惟道。不是心。不是佛。不是物。作么生會。其時前後際斷。一日齋後下床。忽踏著實地。急走方丈。先師遙見而笑曰。作么。我進曰。南泉被我捉敗了也。先師曰。南泉即今在甚麼處。我便喝。先師曰。離卻者一喝。南泉聻。我拂袖而出。自後執侍巾瓶。一十五載。我事且置。你向何處見南泉。順詞色俱喪。愧無所容。又一夕聞參鐘擬離榻。豁然大悟。趨告樞公曰。南泉敗缺今已見矣。樞曰。心佛物俱不是。是個甚麼。對曰。地上磚鋪。屋上瓦覆。曰。即今南泉在何處。對曰。鷂子過新羅。曰。錯。順亦曰。錯。明日。樞命撾鼓勘驗。順扼腕上下。顧視曰。和尚眼在甚麼處。樞助喜曰。也要大家知。至正六年庚辰秋。樞公遷化。順繼天寶之席。於是。此庵之宗大振。自順溯此庵元。其世有八。元得焦山體。體三傳天竺有。有傳天池元翁信。信之嗣二人。曰。大慈成。曰。鐵關樞。順既受樞公正印。號令人天。海內改觀焉。從天寶遷報恩。又移居歸原。而機用縱奪。益慎于居天寶時也。當是時。南北衲子駢集。朝廷知順。乃賜衣。加號佛性圓辨禪師。順即退居東甌之羅山。穴地為爐。折竹為箸。不設臥榻。不貯宿舂。或以矯世譏之。順弗顧也。平章燕只
不花。鎮閩。堅起順住閩之東禪寺。又移雪峰。順之法政。善巧圓融。座下不規而肅。聽順說法。各有領解。雪峰數百年來。稱順為中興矣。明洪武初。詔順升座于鐘山。上臨聽法。悅如舊識。順每對上。稱僧而不臣。或忘而稱我。上以真率美之。已而還南。南國以凈慈留順。居無何。有司復以朝旨。強順抵京。經四月。書偈而逝。時洪武十三年夏也。阇維。所獲舍利。迸若明珠。其六坐名藍之語錄。盛著於世。但頗有異跡。人以為神。且又尊之為肉佛。愚不敢贅。懼褻也。
贊曰。順公望隆兩朝。其胸吞須彌。而舌傾滄海。在他人則天葩幾滿繩床耳。公卻素履蕭然。不忝嗣祖乞士。誠有坦然與世共。信者區區。以生平異跡。而頌銖兩。其然。豈其然乎。
萬峰蔚禪師
禪師時蔚者。號萬峰。姓金氏。東甌人也。機投伏龍千巖長。法弘鄧尉。歿年七十有九。師初生其里。瑞應不一。俱以徴金氏。金氏恐乃祝佛愿施為僧。年十三出家。具正知見。登壇受滿分戒。因誦法華。至諸法從本來常自寂滅相。有省。走參止巖。止巖示目三不是話。師別卓庵于達蓬山。楮衾草榻。杳若忘生。忽聞佛跡寺僧舉溈山踢倒凈瓶公案。大悟。乃曰。顛顛倒倒是南泉。累我工夫卻半年。當下若能親薦得。如何不進劈胸拳。
【現代漢語翻譯】 現代漢語譯本： 不花（人名）。鎮閩（地名）。堅起順（僧人法號）住在閩地東禪寺。後來又移居雪峰（地名）。堅起順的佛法政令，善巧圓融。座下聽眾不需約束而自然肅敬。聽堅起順說法，各有領悟理解。雪峰寺數百年來，都稱堅起順為中興之人。明朝洪武初年，皇帝詔令堅起順在鐘山（地名）升座說法。皇帝親自臨聽佛法，喜悅得如同舊相識。堅起順每次面對皇帝，都自稱僧人而不稱臣。有時忘記了，就自稱『我』。皇帝認為他真誠坦率，讚美他。不久之後，堅起順返回南方。南國以凈慈寺（寺名）挽留堅起順。居住沒多久，有關部門又以朝廷的旨意，強迫堅起順前往京城。經過四個月，堅起順寫下偈語而逝世。當時是洪武十三年夏天。火化（阇維）后，所得到的舍利子，閃耀得如同明珠。他的六座名寺的語錄，盛行於世。但其中頗有一些奇異的事蹟，人們認為他是神。並且又尊稱他為肉身佛。我不敢多說，害怕褻瀆了他。
讚語說：堅起順公在兩個朝代都享有盛名，他的胸懷能吞下須彌山（佛教名山），他的口舌能傾倒滄海。在其他人那裡，就像是天上的花朵幾乎堆滿了繩床一樣（形容講經說法）。堅起順公卻一直保持著樸素的作風，沒有辜負他作為禪宗祖師的乞士身份。確實有坦然與世人共處的胸懷。相信的人只注重他生平的奇異事蹟，而頌揚他細微的功德。難道真是這樣嗎？難道真是這樣嗎？
萬峰蔚禪師（人名）： 禪師，名叫蔚，法號萬峰。姓金，是東甌（地名）人。他的禪機與伏龍千巖長（人名）相投，佛法弘揚于鄧尉（地名）。去世時七十九歲。禪師剛出生時，家鄉出現了很多祥瑞的徵兆。大家都認為這是金家要顯貴的徵兆。金家擔心，於是祝願佛祖，願意把孩子捨棄為僧。十三歲出家，具有正確的知見。登上戒壇，受了具足戒。因為誦讀《法華經》，讀到『諸法從本來，常自寂滅相』時，有所領悟。於是去參拜止巖（人名）。止巖用『目三不是』的話來開示他。禪師在達蓬山（地名）另外搭建茅庵，用粗糙的被子和草墊，好像忘記了生死。忽然聽到佛跡寺（寺名）的僧人舉溈山（人名）踢倒凈瓶的公案，於是大悟。於是說：『顛顛倒倒是南泉（人名），累我工夫卻半年。當下若能親薦得，如何不進劈胸拳。』
【English Translation】 English version: Buhua (personal name). Zhen Min (place name). Jianqi Shun (monk's Dharma name) lived in the Dongchan Temple in Min. Later, he moved to Xuefeng (place name). Jianqi Shun's Buddhist decrees were skillful and harmonious. The audience under his seat was naturally respectful without restraint. Listening to Jianqi Shun's teachings, each had their own understanding. For hundreds of years, Xuefeng Temple has called Jianqi Shun the person who revived the temple. In the early years of the Hongwu reign of the Ming Dynasty, the emperor ordered Jianqi Shun to ascend the seat and preach at Zhongshan (place name). The emperor personally listened to the Dharma, as delighted as if he were an old acquaintance. Every time Jianqi Shun faced the emperor, he called himself a monk and not a subject. Sometimes he forgot and called himself 'I'. The emperor thought he was sincere and praised him. Not long after, Jianqi Shun returned to the south. The Southern Kingdom retained Jianqi Shun at Jingci Temple (temple name). Not long after living there, the relevant authorities, by order of the court, forced Jianqi Shun to go to the capital. After four months, Jianqi Shun wrote a verse and passed away. It was the summer of the thirteenth year of Hongwu. After cremation (Jianwei), the obtained relics shone like pearls. His recorded sayings from the six famous temples are prevalent in the world. However, there are quite a few strange deeds among them, and people think he is a god. And they also honor him as a living Buddha. I dare not say more, for fear of desecrating him.
The eulogy says: Master Jianqi Shun enjoyed great fame in two dynasties. His chest could swallow Mount Sumeru (Buddhist sacred mountain), and his tongue could overturn the Canghai Sea. In other people's cases, it's like heavenly flowers almost filling the rope bed (describing preaching). Master Jianqi Shun has always maintained a simple style, and has not failed his identity as a mendicant of the Zen ancestor. He truly has a magnanimous heart to live with the world. Those who believe only focus on the strange deeds of his life, and praise his subtle merits. Is that really the case? Is that really the case?
Zen Master Wanfeng Wei (personal name): The Zen master, named Wei, Dharma name Wanfeng. His surname was Jin, and he was from Dongou (place name). His Zen mechanism was in harmony with Fulong Qianyanzhang (personal name), and the Dharma was promoted in Dengwei (place name). He died at the age of seventy-nine. When the Zen master was born, many auspicious omens appeared in his hometown. Everyone thought this was a sign that the Jin family was about to become prominent. The Jin family was worried, so they prayed to the Buddha and were willing to give up their child as a monk. He became a monk at the age of thirteen and had correct knowledge and views. He ascended the altar and received the full precepts. Because he recited the 'Lotus Sutra', when he read 'All dharmas from the beginning, always have the appearance of tranquil extinction', he had some understanding. So he went to visit Zhiyan (personal name). Zhiyan enlightened him with the words 'The eye is not three'. The Zen master built a thatched hut on Mount Dapeng (place name), using rough blankets and straw mats, as if he had forgotten life and death. Suddenly, he heard the monk of Foji Temple (temple name) mention the case of Guishan (personal name) kicking over the clean bottle, and he suddenly realized. So he said: 'Upside down is Nanquan (personal name), which has burdened my efforts for half a year. If I can recommend it now, how can I not punch my chest?'
即棄庵入天臺。登華頂。機觸無見。左右震慄。無見善遇之。且勉師曰。子宜居山保守。他日支拄宗庭。非子而誰。乃至伏龍。伏龍圍繞數千指。皆一時俊傑。師土音長髮。洋然進拜。千巖奇而問曰。將甚麼。與老僧相見。師豎拳。千巖曰。不是心。不是佛。不是物。是個甚麼。師打圓相。叉手而立。巖曰。莫要請益么。師掩耳而出。巖深喜之。一日。千巖據座命撾鼓。眾方集。師震聲一喝。拂袖便出。巖乃曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。於是叢林知名。出世嵩山。有示眾曰。月頭是初一。光明漸漸出。月尾是三十。光明何處覓。假饒老釋迦。也道拈不出。拈得出萬事畢。若有人道得。出來道看。如無。嵩山與諸人。露個訊息。舒兩手云。我見燈明佛本光瑞如此。又展掌云。大開方便門。便從者里入。握拳云。閉卻牢關說家裡話。且道。不開不閉一句作么生。斂衣下座。次遷平江鄧尉。創大聖恩寺。當是時。世主稱為佛心天子。有能禪者多隨。諸名德出入禁廷。溫繹典故。其聖恩席下。抱道髡徒。僅半千人。普持勝學二阇黎為上首。師純以本色提接之。海內禪風一正。士夫書札。通候于師者。除問道外。概不復緘。至有久從游者。求隻字不可得。間或請之。但以老僧年邁而
卻焉。侍御陸公。書古德機緣馳問。師謂來使曰。汝主初選官時。可到京否。使愕然曰。安有不朝天子而受職者。師笑曰。柰選佛何。師雖不假詞色。羅絡當時。然寬大莫測之機。多如此。洪武初。有旨。采諸山名德。因議及師。景濂宋公。固止曰。不可。此老吾浙人也。吾素知其為人。年且逮耄。性喜恬退。必不能奉命。且留此一老。為林下標職。詎不美乎。若迫之。彼必蹈汾陽昭公之轍。主議者。令私探之。師早稱病掩關矣。師自壯至老。功課纖發不移。日理僧事。夜則跏趺。儼然達旦。侍僧間請息。師曰。汝正鬧在。老僧息之久矣。洪武辛酉正月二十九日。集眾說偈。奄然化去。偈曰。七十九年。一味杜田。懸崖攃手。杲日當天。其繼鄧尉法席者。寶藏持公也。持之下。復出慧旵。
虛白旵禪師
慧旵禪師者。楚人也。出王氏。字虛白。七歲。知誦佛陀名號。寤寐不息。又七歲。禮妙覺寺湛然祝髮。祝髮之頃。忽祥光四際。皆成五色。湛驚喜曰。此沙彌。他日定南針子也。遂以慧旵名之。師為人。奇偉方正。親先敬后。猶如飢渴。然性剛不解軟語。聞耳出口。若持券。人共稱之曰楚直。至有難發之舉。必激師發之。發俱中節。湛然每召師曰。浩浩光陰。切莫錯過。對曰。不錯過。湛每視而休去。一
【現代漢語翻譯】 現代漢語譯本 陸侍御派人帶著古德的開悟因緣來請教。老師對來人說：『你的主人剛被選為官時，可以到京城嗎？』來人驚訝地說：『哪有不朝見天子就接受官職的？』老師笑著說：『那選佛又該如何呢？』老師雖然不假借言辭和臉色來籠絡當時的人，但寬大莫測的機鋒，大多如此。洪武初年，有旨意要徵召各山的名僧高德，因此議論到老師。景濂宋公堅決阻止說：『不可。這位老人家是我們浙江人。我一向瞭解他的為人，年紀已經很大了，性情喜歡恬淡隱退，一定不能奉命。而且留下這位老人家，作為山林中的表率，難道不好嗎？如果逼迫他，他一定會走汾陽昭公的老路。』主持議論的人，派人私下打探。老師早已稱病閉門不出了。老師從壯年到老年，功課一點也不改變，白天處理僧眾事務，晚上則跏趺而坐，一直到天亮。侍者有時請求休息，老師說：『你正處在喧鬧之中，老僧休息很久了。』洪武辛酉年正月二十九日，召集眾人說了偈語，安然圓寂。偈語說：『七十九年，一味杜田。懸崖撒手，杲日當空。』繼承鄧尉法席的，是寶藏持公。持公之後，又出了慧旵。
虛白旵禪師
慧旵禪師，是楚地人，姓王，字虛白。七歲時，就知道唸誦佛陀的名號，睡覺時也不停止。又過了七年，在妙覺寺拜湛然為師剃度。剃度的時候，忽然祥光照耀四周，都變成五色。湛然驚喜地說：『這個沙彌，將來一定是指南針一樣的人物。』於是給他取名為慧旵。老師為人，奇特偉岸，方正不阿，對待親人和長輩，就像飢渴一樣。然而性格剛強，不善於說軟話，聽到什麼就說什麼，好像拿著憑據一樣。人們都稱他為『楚直』。甚至有難以解決的事情，一定要激他來解決。解決的事情都合乎法度。湛然每次告誡老師說：『浩浩光陰，千萬不要錯過。』老師回答說：『不會錯過。』湛然每次看著他然後離開。
【English Translation】 English version Sh侍御(Shìyù, an official title) Lu asked about the enlightenment stories of ancient worthies. The master said to the messenger: 'When your master was first selected as an official, could he go to the capital?' The messenger was astonished and said: 'How could one accept a position without paying homage to the Emperor?' The master smiled and said: 'Then how should one select a Buddha?' Although the master did not use words or expressions to ingratiate himself with people at the time, his immeasurable and broad-minded teachings were often like this. In the early years of the Hongwu (洪武) reign, there was an imperial decree to recruit eminent monks from various mountains, and the master was discussed. Song Jinglian (宋景濂), Duke Song, firmly stopped it, saying: 'No. This old man is from our Zhejiang (浙江) province. I have always known his character. He is old and likes tranquility and retirement. He will certainly not obey the order. Moreover, keeping this old man as a model in the forests is not a good thing? If we force him, he will surely follow the path of Zhaogong (昭公) of Fenyang (汾陽).' The person in charge of the discussion sent someone to inquire privately. The master had already claimed illness and closed his door. From his youth to his old age, the master's daily practice never changed. During the day, he managed the affairs of the Sangha, and at night, he sat in meditation until dawn. Sometimes, the attendant monks asked to rest, and the master said: 'You are in the midst of noise, but the old monk has been resting for a long time.' On the 29th day of the first month of the Xin You (辛酉) year of the Hongwu reign, he gathered the assembly and spoke a verse, then passed away peacefully. The verse said: 'Seventy-nine years, one taste of Dutian (杜田). Letting go on the cliff, the bright sun is in the sky.' The one who succeeded to the Dharma seat of Dengwei (鄧尉) was Baozang Chi (寶藏持). After Chi, Huican (慧旵) emerged again.
Zen Master Xubai Huican (虛白慧旵)
Zen Master Huican (慧旵) was a native of Chu (楚), with the surname Wang (王) and the style name Xubai (虛白). At the age of seven, he knew how to recite the name of the Buddha, and he did not stop even in his sleep. Seven years later, he took the tonsure under Zhanran (湛然) at Miaojue Temple (妙覺寺). At the moment of tonsure, auspicious light suddenly shone all around, turning into five colors. Zhanran (湛然) was overjoyed and said: 'This Shami (沙彌, novice monk) will surely be like a compass needle in the future.' So he named him Huican (慧旵). The master was extraordinary and upright, treating his relatives and elders with respect, as if he were hungry and thirsty. However, he was strong-willed and did not know how to speak softly. He said whatever he heard, as if he had a voucher. People commonly called him 'Chu Straight'. Even when there were difficult matters to resolve, they would surely provoke him to resolve them. The matters he resolved were all in accordance with the Dharma. Zhanran (湛然) often admonished the master, saying: 'The vastness of time, do not miss it.' The master replied: 'I will not miss it.' Zhanran (湛然) would look at him and then leave.
日湛問曰。今日作甚麼。師曰。切蘿蔔。曰。你只會切蘿蔔。師曰。也會殺人。湛驀引頸。師曰。降將不斬。湛吐舌而起。湛遷疏山。師別參松隱於云間。因睹孤松。瞭然自許。遍歷戶庭。不受控勒。之平江。見果林。果林擲下蒲團曰。試說看。對曰。只者訊息。本無言說。破蒲團上。地迸天裂。林愛其神駿。指往鄧尉。拽杖門送。撫師背曰。登泰華之巔。始知宇宙之大。投五犗之餌。可語滄溟之深。子往矣。毋遲。師敬諾。是時。寶藏持禪師。繼席鄧尉。進者雖雲涌。而去者亦川流。蓋其慎也。師謁之。持公問曰。心不是佛。智不是道。你云何會。師進步叉手而立。公大呵之。師乃憤疑參堂。株立不寐。至二夜洞徹臨濟宗旨。遂師資道合矣。持公遷化。師關隱安溪。三十載如一日。永樂年間。道風大播。名都會邑。重幣交至。師俱卻之。其節概嚴冷。一振風穴之風。姚斯道。以顯望鳴當世。欲為師撰序。師亦卻之。斯道嘆曰。嗟乎。倒岳傾湫之際。卓立當陽。揮召不得者。若公也。至於跛鱉之行。飛龍之說。豈足恃哉。識者。皆多姚公之知人焉。海舟永慈。自出峽。負其知見。盛氣加人。不肯掛搭諸方。靈谷堂頭。強慈首眾。有禪者。盛讚師之機略迥別。慈無可意。洎終期。即通謁于師。師攃其寶惜。絕其蓋纏。慈
【現代漢語翻譯】 現代漢語譯本： 日湛（僧人名）問道：『你今天在做什麼？』 師（禪師）說：『我在切蘿蔔。』 日湛說：『你只會切蘿蔔嗎？』 師說：『我也會殺人。』 日湛立刻伸長脖子。 師說：『投降的將領不斬殺。』 日湛吐了吐舌頭站了起來。 日湛後來去了疏山。 這位禪師告別後去云間拜訪松隱（僧人名），因看到一棵孤松，心中豁然開朗，對自己有了期許。他遊歷各處寺院，不受任何約束。到了平江，拜訪果林（僧人名）。果林扔下蒲團說：『試著說說看。』 禪師回答說：『就是這個訊息，本來就無法用言語表達。』 （果林聽后）打破蒲團，（頓悟）地裂天崩。 果林喜愛他的神采氣度，指引他去鄧尉（地名），拄著枴杖送他出門，拍著他的背說：『登上泰山之巔，才知道宇宙的廣大；用五頭閹牛做魚餌，才能談論滄海的深邃。你走吧，不要遲疑。』 禪師恭敬地答應了。 當時，寶藏持禪師正在鄧尉主持禪席，前來求教的人如潮水般涌來，而離去的人也絡繹不絕，可見他非常謹慎。 這位禪師去拜訪他，持公問道：『心不是佛，智不是道，你是如何理解的？』 禪師走上前，合掌而立。 持公大聲呵斥他。 禪師於是感到疑惑和不解，在禪堂里站著參禪，徹夜不眠。到了第二天晚上，徹底領悟了臨濟宗的宗旨，於是師徒之間在道義上完全契合了。 持公圓寂后，這位禪師隱居在安溪，三十年如一日。永樂年間，他的道風廣為傳播，許多大城市都用重金來邀請他，他都拒絕了。他的節操嚴謹冷峻，重振了風穴（僧人名）的遺風。 姚斯道（人名），以顯赫的聲望聞名於世，想為禪師撰寫序言，禪師也拒絕了。 姚斯道感嘆道：『唉！在山嶽崩塌、水流傾瀉之際，能夠卓然屹立於當陽，用盡方法也無法召請的人，大概就是這位禪師吧！至於跛腳的鱉的行走，飛龍的說法，哪裡值得依靠呢？』 有見識的人，都認為姚斯道很會識人。 海舟永慈（僧人名），從峽中出來后，自恃自己的見解，盛氣凌人，不肯在各處寺院掛單。靈谷堂的住持，勉強讓永慈做了首座。有禪者極力稱讚這位禪師的機鋒策略與衆不同，永慈不以為然。等到臨終之際，才去拜訪這位禪師。禪師擦拭掉他珍藏的瑕疵，解除了他層層的遮蔽，永慈（才得以開悟）。
【English Translation】 English version: Ri Zhan (name of a monk) asked: 'What are you doing today?' The Master (Zen master) said: 'I am cutting radishes.' Ri Zhan said: 'Do you only know how to cut radishes?' The Master said: 'I also know how to kill people.' Ri Zhan immediately stretched out his neck. The Master said: 'Surrendered generals are not killed.' Ri Zhan stuck out his tongue and stood up. Ri Zhan later went to Shushan. After bidding farewell, this Zen master went to Yunjian to visit Songyin (name of a monk). Upon seeing a solitary pine, he suddenly felt enlightened and had expectations for himself. He traveled to various monasteries, not subject to any constraints. Arriving in Pingjiang, he visited Guolin (name of a monk). Guolin threw down a futon and said: 'Try to explain it.' The Zen master replied: 'This message itself cannot be expressed in words.' (After hearing this, Guolin) broke the futon, (and realized enlightenment) the earth cracked and the sky split. Guolin admired his spirit and demeanor, directed him to Dengwei (place name), and sent him out the door with a cane, patting his back and saying: 'Climbing to the top of Mount Tai, one knows the vastness of the universe; using five castrated oxen as bait, one can talk about the depths of the vast sea. Go now, do not delay.' The Zen master respectfully agreed. At that time, Zen Master Baozang Chi was presiding over the Zen seat in Dengwei. Those who came to seek instruction came like a tide, and those who left were also in a constant stream, showing that he was very cautious. This Zen master went to visit him. Master Chi asked: 'The mind is not the Buddha, wisdom is not the Dao, how do you understand it?' The Zen master stepped forward, put his palms together, and stood still. Master Chi scolded him loudly. The Zen master then felt doubt and confusion, stood in the Zen hall practicing meditation, sleepless all night. By the second night, he thoroughly understood the tenets of the Linji school, and thus the teacher and disciple were completely in accord in terms of doctrine. After Master Chi passed away, this Zen master lived in seclusion in Anxi, for thirty years as if it were a single day. During the Yongle period, his influence spread widely, and many large cities offered him large sums of money to invite him, but he refused them all. His integrity was strict and cold, reviving the legacy of Fengxue (name of a monk). Yao Sidao (name of a person), known in the world for his prominent reputation, wanted to write a preface for the Zen master, but the Zen master also refused. Yao Sidao sighed: 'Alas! In the midst of collapsing mountains and pouring water, one who can stand upright in Dangyang, and cannot be summoned by any means, is probably this Zen master! As for the walking of a lame turtle and the saying of a flying dragon, where is there anything to rely on?' Those with insight all thought that Yao Sidao was very good at recognizing people. Haizhou Yongci (name of a monk), after coming out of the gorge, relied on his own views, was arrogant and domineering, and refused to stay in various monasteries. The abbot of Linggu Hall reluctantly made Yongci the head seat. A Zen practitioner praised this Zen master's wit and strategy as unique, but Yongci did not think so. When it came to the time of his death, he went to visit this Zen master. The Zen master wiped away the flaws he treasured and removed his layers of concealment, and Yongci (was able to attain enlightenment).
乃歸心。竟代師任持公之道正統五年。師無病示化。先有遺囑偈曰。字付慈海舟。訪我我無酬。明年之明日。西風笑點頭。更以衣缽。遣白庵明長老。送至東山。時。海舟慈。開化東山三載矣。
東山海舟慈禪師
禪師。名永慈(訛作普慈)。其法號海舟。明洪武二十七年甲戌。生於蜀之成都余氏(訛作常熟錢氏)。弱齡。聞說生死事大。即蘊于膺。經旬不就寢。決志趨彭縣之大隋山(訛作破山)景德寺。禮獨照月禪師。堅求法要。月喜其端厚慎重。可為法門樑棟。遂度之。永樂癸巳。月歿。師竟入西山。庵隱八載。形影偶偕。忽覺相應。乃棄庵出謁大初和尚。時年二十有八矣。初受師半展。遽問曰。向父母未生前。速道將來。師從東過西。初曰。未在更道。師曰。兩眼相對。初正色瞚師。師趨去之。復至東浦訪無際。抵靈谷見雪峰。雪峰以師悟處諦當。延師為靈谷第一座。師竟自許。常與同輩蹴踏。峰竊駭之。然師無留意。解制拂衣至安溪。投機于虛白旵公。公以臨濟正脈。囑師保任。師乃辭去。復陸沉牛首諸山。正統丁巳。師年四十四。始領東山翼善禪寺。師晦養既久。且弘大化。四方宿艾。虛懷而仰風裁。然師虎視來機。故踵息未舒。而神氣先萎者多矣。正統五年庚申六月。旵公化去。東南學眾。
【現代漢語翻譯】 現代漢語譯本 於是他歸心佛法。最終代替他的老師主持公道，時為正統五年（公元1440年）。禪師無疾而終，事先留下遺囑偈語說：『字條交給慈海舟（法號），尋訪我，我無以回報。明年之明日，西風笑點頭。』 又將衣缽，派遣白庵明長老，送到東山。當時，海舟慈（法號）已經在開化東山三年了。
東山海舟慈禪師
禪師，名永慈（被訛傳為普慈），法號海舟。明朝洪武二十七年甲戌（公元1394年），出生於四川成都余氏（被訛傳為常熟錢氏）。年少時，聽到『生死事大』的說法，就銘記於心，連續多日不睡覺，決心前往彭縣的大隋山（被訛傳為破山）景德寺，拜見獨照月禪師，堅決請求佛法要義。獨照月禪師喜歡他為人端正厚道、謹慎穩重，可以成為佛門棟樑，於是為他剃度。永樂癸巳年（公元1413年），獨照月禪師去世。禪師於是進入西山，在庵中隱居八年，形影相伴，忽然覺得有所領悟，於是離開庵前往拜見大初和尚。當時他二十八歲。大初和尚只接受了他一半的禮拜，就問：『向父母未生前，速道將來。』 禪師從東走到西。大初和尚說：『未在，更道。』 禪師說：『兩眼相對。』 大初和尚臉色嚴肅地看著禪師，禪師就離開了。他又到東浦拜訪無際禪師，到靈谷寺拜見雪峰禪師。雪峰禪師認為禪師的悟處很正確，邀請禪師擔任靈谷寺第一座。禪師竟然自己允許了，常常和同輩嬉戲打鬧。雪峰禪師暗暗感到驚訝，然而禪師並不在意。解制后，撣撣衣袖前往安溪，在虛白旵公處投機。旵公將臨濟宗的正脈，囑託禪師保任。禪師於是辭去，又隱居在牛首山等山中。正統丁巳年（公元1437年），禪師四十四歲，開始主持東山翼善禪寺。禪師隱晦修養很久，並且弘揚佛法，四方有學問的人，都虛心仰慕他的風采。然而禪師以老虎般的目光看待來訪者，所以腳步還沒來得及舒展，而神氣先衰弱的人很多。正統五年庚申六月（公元1440年），旵公去世，東南地區的學佛之人，
【English Translation】 English version Then he returned to the Dharma with a devoted heart. Eventually, he took over his teacher's responsibility to uphold justice in the fifth year of the Zhengtong era (1440 AD). The Zen master passed away without illness, leaving a testamentary verse beforehand: 'Give the note to Ci Haizhou (Dharma name). Seek me, I have nothing to repay. The day after next year, the west wind will smile and nod.' He also sent the robe and bowl, dispatching Elder Baian Ming to Dongshan. At that time, Haizhou Ci (Dharma name) had already been developing Dongshan for three years.
Zen Master Haizhou Ci of Dongshan
The Zen master's name was Yongci (erroneously written as Puci), and his Dharma name was Haizhou. He was born in the year of Jiaxu in the twenty-seventh year of the Hongwu era of the Ming Dynasty (1394 AD), in the Yu family of Chengdu, Sichuan (erroneously written as the Qian family of Changshu). In his youth, upon hearing the saying 'the matter of birth and death is great,' he kept it in mind and did not sleep for many days, determined to go to Jingde Temple on Dasui Mountain (erroneously written as Broken Mountain) in Peng County to pay respects to Zen Master Duzhao Yue and earnestly request the essentials of the Dharma. Zen Master Duzhao Yue liked his uprightness, honesty, prudence, and steadiness, considering him capable of becoming a pillar of the Dharma, so he ordained him. In the year of Gui Si in the Yongle era (1413 AD), Zen Master Yue passed away. The Zen master then entered the Western Mountains and lived in seclusion in a hermitage for eight years, accompanied only by his shadow. Suddenly, he felt a sense of resonance, so he left the hermitage to visit the Venerable Dachu. At that time, he was twenty-eight years old. Venerable Dachu only accepted half of his bow and asked, 'Before your parents gave birth to you, quickly speak of the future.' The Zen master walked from east to west. Venerable Dachu said, 'Not there, speak again.' The Zen master said, 'Two eyes facing each other.' Venerable Dachu looked at the Zen master sternly, and the Zen master left. He then visited Zen Master Wuji in Dongpu and Zen Master Xuefeng in Linggu Temple. Zen Master Xuefeng considered the Zen master's understanding to be correct and invited the Zen master to serve as the first seat of Linggu Temple. The Zen master actually agreed himself and often played and frolicked with his peers. Zen Master Xuefeng was secretly surprised, but the Zen master did not pay attention. After the retreat, he brushed off his sleeves and went to Anxi, where he found an opportunity with Xu Bai Chan Gong. Chan Gong entrusted the orthodox lineage of the Linji school to the Zen master for preservation. The Zen master then resigned and lived in seclusion in Niushou Mountain and other mountains. In the year of Ding Si in the Zhengtong era (1437 AD), the Zen master was forty-four years old and began to preside over Yishan Zen Temple in Dongshan. The Zen master had cultivated in obscurity for a long time and promoted the Dharma greatly. Scholars from all directions humbly admired his demeanor. However, the Zen master treated visitors with the eyes of a tiger, so many people's spirits weakened before their steps could even relax. In the sixth month of the year of Gengshen in the fifth year of the Zhengtong era (1440 AD), Chan Gong passed away, and Buddhist learners in the Southeast region,
惟歸東山。王公貴人。虛己以禮致師。師未常以一言開鑿智竇。故一時雖盡愛敬。莫得而親疏焉。緇素為師預建身後之域。有范作頭者。失斧傷足。痛甚索酒。師謂之曰。范作頭。傷足猶可。假若斫去頭時。有千石酒。與作頭。作頭能吃否。范于言下知歸。即求為僧。師錄之。乃充火頭。刻意究竟。不覺被火燎面。如刀刈。取鏡照之欣舞。以偈呈師。師為肯可。當是時。出入東山。皆稱俊傑。不無有望于師。師惟目送而已。至有已據高座。而聲馳國中者。求入籌室。師弗顧。或謂。東山網。漏于吞舟之魚。師哂之。間有古溪澄禪師。常過東山。師與盤桓。喜其見處穩實。嘆曰。真斷橋之後也。乃舉澄以住高座寺。澄初出世。衲子不甚知名。師以澄法語。緘達諸山。諸山始歸重。兼仰師有衛法至公之德云。天順五年辛巳。師升座說法畢。一喝而逝。逝之日。白虹橫貫。異鳥悲鳴。古溪澄。哭之慟。挽之以詩。吊之以文。其略曰。道揚湖海。德播神州。慈濟隆乎品彙。聲名動乎王侯。來西蜀而全堤正令。坐東山而大闡玄猷。續高峰七世之燈。爍群昏而獨照。紹旵祖百年之踵。吞眾派以周流。將入涅槃現衰相。而白虹貫日。既歸圓寂殮法身。而夜壑藏舟。澄自後不上堂。亦趺坐遷化于香巖。香巖之眾悽然。澄徐展目曰。不須
【現代漢語翻譯】 現代漢語譯本 隻身返回東山後，王公貴人紛紛謙遜地以禮相待，請他擔任老師。但老師從未用一句話來開啟他們的智慧。因此，雖然一時之間大家都非常愛戴敬重他，卻沒有人能與他親近或疏遠。僧人和俗人為老師預先建造身後的墓地。有一個叫范作頭的工匠，砍柴時傷了腳，疼痛難忍便要酒喝。老師對他說：『范作頭，傷了腳還可以忍受。假如現在要砍掉你的頭，即使有千石美酒給你，你的頭還能喝嗎？』范作頭聽了這話，當下明白了自己的歸宿，立即請求出家為僧，老師便收留了他，讓他擔任伙頭僧。范作頭刻苦修行，不覺被火燒傷了臉，像刀割一樣。他拿起鏡子照看，欣喜地跳起舞來，並作偈呈給老師，老師認可了他。當時，凡是出入東山的人，都被稱為俊傑，人們都希望得到老師的指點。老師只是默默地看著他們。甚至有已經佔據高位，名聲傳遍全國的人，也請求進入老師的房間請教，老師也不理睬。有人說：『東山的網，竟然漏掉了吞舟的大魚。』老師笑了笑。偶爾有古溪澄禪師，常來東山拜訪老師，老師與他一起探討佛法，很欣賞他見解的穩妥實在，感嘆地說：『真是斷橋之後的繼承人啊！』於是推薦澄禪師去主持高座寺。澄禪師剛開始弘法時，僧人們不太瞭解他。老師便將澄禪師的法語，寫完成的書信送給各地的名山寺院，各地的寺院才開始重視他，同時也敬仰老師公正衛護佛法的德行。天順五年辛巳，老師升座說法完畢，大喝一聲便圓寂了。圓寂之日，天空出現一道白虹橫貫，奇異的鳥兒悲鳴。古溪澄禪師悲痛地哭泣，用詩歌挽留他，用文章悼念他，文章大意是：『您的道行傳揚四海，您的德行播撒神州。您的慈悲恩澤普施萬物，您的聲名遠揚王公貴族。您來西蜀匡正堤壩，您坐鎮東山弘揚玄妙佛法。您繼承高峰禪師七世的法燈，照亮黑暗，您繼承旵祖禪師百年的基業，包容各派。將要進入涅槃時，顯現衰老的跡象，白虹貫日。已經歸於圓寂，安葬法身，夜間的山谷也藏著舟船。』澄禪師自此之後不再上堂說法，也在香巖寺趺坐圓寂。香巖寺的僧眾非常悲傷，澄禪師緩緩睜開眼睛說：『不必悲傷。』
【English Translation】 English version He returned alone to Dongshan (East Mountain). Princes, dukes, and nobles humbly and respectfully sought him as their teacher. However, the master never used a single word to unlock their wisdom. Therefore, although they all deeply loved and respected him for a time, none could become close or distant to him. Monks and laypeople alike began to prepare his burial site in advance. There was a craftsman named Fan Zuotou (Fan 'Head-Maker'), who injured his foot while chopping wood. In great pain, he demanded wine. The master said to him, 'Fan Zuotou, injuring your foot is still bearable. But if your head were to be chopped off, even with a thousand measures of wine, could your head still drink it?' Upon hearing these words, Fan Zuotou understood his true calling and immediately requested to become a monk. The master accepted him and assigned him to the kitchen. Fan Zuotou diligently practiced, unknowingly burning his face like a knife cut. He took a mirror, looked at himself, and danced with joy, presenting a verse to the master, who approved of it. At that time, all who came and went from Dongshan were called outstanding individuals, and they all hoped to receive guidance from the master. The master simply watched them silently. There were even those who had already attained high positions and whose fame had spread throughout the country, who sought to enter the master's room for instruction, but the master ignored them. Someone said, 'The net of Dongshan has missed even a fish large enough to swallow a boat.' The master smiled. Occasionally, Zen Master Guxi Cheng (Ancient Creek Cheng) would visit Dongshan. The master would spend time with him, appreciating the stability and solidity of his insights, and exclaimed, 'Truly, he is the successor after the broken bridge!' Thus, he recommended Cheng to preside over Gaozuo Temple (High Seat Temple). When Cheng first began to propagate the Dharma, the monks did not know him well. The master then wrote letters containing Cheng's Dharma teachings and sent them to famous mountains and temples everywhere, and the temples began to value him, while also admiring the master's impartial virtue in protecting the Dharma. In the year Xinsi (of the sexagenary cycle) of the Tianshun reign (1461), the master ascended the Dharma seat, finished his sermon, and passed away with a great shout. On the day of his passing, a white rainbow stretched across the sky, and strange birds cried mournfully. Zen Master Guxi Cheng wept bitterly, composing poems to mourn him and writing essays to commemorate him. The gist of it was: 'Your Dao (path) spread across the lakes and seas, your virtue was sown throughout the divine land. Your compassion and grace benefited all beings, your fame moved princes and nobles. You came to Western Shu (Sichuan) to rectify the embankments, you sat in Dongshan to greatly expound the profound Dharma. You continued the seven generations of the lamp of Zen Master Gaofeng (High Peak), illuminating the darkness, you inherited the hundred-year foundation of Patriarch Chan (Chǎn), encompassing all schools. As you were about to enter Nirvana, you manifested signs of decline, and a white rainbow pierced the sun. Having returned to perfect stillness and entombed your Dharma body, the night valley hides a boat.' From then on, Zen Master Cheng no longer ascended the Dharma hall to preach, and he also passed away in seated meditation at Xiangyan Temple (Fragrant Cliff Temple). The monks of Xiangyan Temple were deeply saddened, but Zen Master Cheng slowly opened his eyes and said, 'There is no need to be sad.'
如是。復宴然長往。師之門人智瑄(作明瑄訛也)。開法金陵。瑄傳天奇本瑞。瑞之法嗣大振。瑄即范作頭也。
贊曰。鄧尉至東山。歷傳四世。孑孓喬松。其本孤矣。自寶峰燎破面門。而得天奇瑞公。枝秀云巒。葉蔭寰中。或疑其先凈而後濫。殊不知我此世界大。賢劫中小劫二十。當有千佛出興。迄今劫過有九矣。自拘留孫至我釋迦本師。才出四佛。彌勒師子后。仍有九百九十餘尊。第十五小劫中。一齊出現。惟余樓至。設以盛衰凈濫。而較之可乎。否耶。
福林度禪師
禪師。名智度。號白雲。處州麗水吳氏子也。初住普慈。終於福林。度居福林時。以無見睹公藤杖手卷囑累古拙俊。是為斷橋一脈。有克肖之者也。蓋睹公。法繼方山寶。寶嗣斷橋倫。故度望斷橋。為四葉之祖焉。度為人沉默而曠達。初受業于郡之白雲空中假禪師。假。陰察度根器。使行卑劣行以挫之。每呼度名。度每應諾。假曰。將謂將謂。度不領。乃使度南詢曰。善財。是菩薩中行腳樣子也。趙州。是祖師中行腳樣子也。龐蘊。是居士中行腳樣子也。今人行腳。不效此三老。則枉費芒鞋。徒自困耳。度即遍參南北禪席。已而歸省。假公喜曰。你來也。吾事畢矣。一日說偈曰。地水火風先佛記。掘地深埋第一義。一免檀那幾片
【現代漢語翻譯】 現代漢語譯本： 就這樣，復宴然（姓名）去世了。他的弟子智瑄（姓名，后訛傳為明瑄）在金陵弘揚佛法。智瑄傳法給天奇本瑞（姓名）。本瑞的法嗣非常興盛。智瑄就是范作頭（姓名）。 讚語說：從鄧尉（地名）到東山（地名），經歷了四代傳人。孤零零的高大松樹，它的根基已經很孤單了。自從寶峰（地名）的僧人開悟了面門，才得到了天奇瑞公（姓名）。他的枝條秀美如雲中的山巒，葉子廕庇著整個世界。或許有人懷疑他先是清凈後來變得氾濫。但殊不知我們這個世界很大，賢劫中的小劫有二十個，應當有千佛出世。到現在劫已經過了九個了。從拘留孫佛（過去七佛之一）到我們的釋迦本師（釋迦牟尼佛），才出現了四尊佛。彌勒佛（未來佛）之後，仍然有九百九十多尊佛。在第十五個小劫中，一齊出現。只有樓至佛（姓名）。如果用盛衰清凈氾濫來衡量他，可以嗎？不可以。 福林度禪師（姓名） 禪師，名叫智度（姓名），號白雲（法號），是處州麗水吳氏的兒子。最初住在普慈寺（寺名），最終在福林寺（寺名）圓寂。智度住在福林寺時，將無見睹公（姓名）的藤杖和手卷囑託給古拙俊（姓名），成爲了斷橋一脈的傳人。他確實很像睹公。睹公的法脈繼承自方山寶（姓名），寶繼承自斷橋倫（姓名）。所以智度被認為是斷橋一脈的第四代祖師。智度為人沉默寡言但又曠達。最初在郡里的白雲空中假禪師（姓名）那裡學習。假禪師暗中觀察智度的根器，讓他做一些卑賤的事情來挫磨他。每次呼喚智度的名字，智度都答應。假禪師說：『將謂將謂（口頭禪，意為「以為如何」）。』智度不明白。於是讓智度去南方參學，說：『善財童子（《華嚴經》人物）是菩薩中行腳的樣子。趙州禪師（唐代禪師）是祖師中行腳的樣子。龐蘊（唐代居士）是居士中行腳的樣子。現在人行腳，不傚法這三位前輩，就白費了芒鞋，只是徒勞困苦罷了。』智度於是遍參南北各地的禪寺。之後回家探望。假禪師高興地說：『你回來了。我的事情辦完了。』一天，假禪師說偈語：『地水火風先佛記，掘地深埋第一義。一免檀那幾片』
【English Translation】 English version: Thus it was. Then Yanran (name) passed away. His disciple, Zhixuan (name, later mistakenly written as Mingxuan), propagated the Dharma in Jinling. Zhixuan transmitted the Dharma to Tianqi Benrui (name). Benrui's Dharma lineage flourished greatly. Zhixuan was none other than Fan Zuotou (name). The eulogy says: From Dengwei (place name) to Dongshan (place name), the lineage passed through four generations. A solitary tall pine, its roots are already isolated. Since the monk of Baofeng (place name) awakened to the face-gate, he obtained Tianqi Rui Gong (name). His branches are beautiful like clouds in the mountains, and his leaves shade the entire world. Perhaps some may suspect that he was pure at first and then became lax later. But little do they know that our world is vast, and there are twenty small kalpas in the Bhadrakalpa, during which a thousand Buddhas should appear. Now nine kalpas have already passed. From Krakucchanda Buddha (one of the past seven Buddhas) to our Shakyamuni Buddha (Shakyamuni Buddha), only four Buddhas have appeared. After Maitreya Buddha (future Buddha), there are still more than nine hundred and ninety Buddhas. They will all appear together in the fifteenth small kalpa. Only Louzhi Buddha (name) remains. If we were to measure him by prosperity and decline, purity and laxity, would that be appropriate? No. Zen Master Fulin Du (name) The Zen master, named Zhidu (name), with the Dharma name Baiyun (Dharma name), was the son of the Wu family of Lishui, Chuzhou. He first resided at Puji Temple (temple name) and eventually passed away at Fulin Temple (temple name). When Zhidu resided at Fulin Temple, he entrusted the rattan staff and handscroll of Wujian Dugong (name) to Guzhuo Jun (name), becoming a successor of the Duanqiao lineage. He was indeed very much like Dugong. Dugong's Dharma lineage was inherited from Fangshan Bao (name), and Bao inherited from Duanqiao Lun (name). Therefore, Zhidu is regarded as the fourth-generation ancestor of the Duanqiao lineage. Zhidu was a man of few words but also broad-minded. He initially studied under the false Zen master Baiyun Kongzhong (name) in the prefecture. The false Zen master secretly observed Zhidu's potential and made him do lowly tasks to humble him. Every time he called Zhidu's name, Zhidu would answer. The false Zen master would say, 'Jiang wei jiang wei (a Zen phrase, meaning 'what do you think').' Zhidu did not understand. So he sent Zhidu to study in the South, saying, 'Sudhana (character in the Avatamsaka Sutra) is the model of a Bodhisattva who travels. Zen Master Zhaozhou (Tang Dynasty Zen master) is the model of a patriarch who travels. Layman Pang Yun (Tang Dynasty layman) is the model of a layman who travels. If people today do not emulate these three elders, they will waste their straw sandals and only suffer in vain.' Zhidu then widely visited Zen monasteries in the North and South. Afterwards, he returned home to visit. The false Zen master happily said, 'You have returned. My task is completed.' One day, the false Zen master spoke a verse: 'Earth, water, fire, wind, the Buddhas of the past recorded, digging deep to bury the first meaning. Once spared, the donor will have a few'
柴。二免人言無舍利。乃端坐蛻去。度掩面哭曰。蒼天蒼天。或曰。君哭遲矣。度乃大笑。遂廬于塔。日取楞嚴圓覺研究。悉能貫之。然于日用之際。又不能得大自在。嘆曰。參禪不求大徹癡禪也。吾師豈虛語哉。但恨遊方時。未抵天臺參無見睹。當是時。睹公稱為宗門繡虎。居華頂。禪流憚之。度即趨華頂謁睹。以西來密意扣之。睹掀眉視曰。得娑羅峰點頭。向汝道。度以手搖曳。睹便喝。度悟旨曰。娑羅峰頂。白浪滔天。花開芒種后。葉落立秋前。睹曰。我家無殘羹餿飯。曰即今亦不少。睹欣而肯之曰。我四十年住此山。一老道者耳。別無甚奇特。惟先師未了公案。今以責汝。汝善保任。睹便趨寂。度住后。以為先師遺囑在躬。因時接物。隨機開導。聲重湖江。與夢堂愚庵諸老齊名。明洪武二年。有詔赴京。即疏辭還。門下有以不耐事諫者。度怒責曰。汝不聞古德有言乎。縱饒弄到帝王家。也是一場干打鬨。將來法門。濫竿竊符之弊。必汝輩也。未幾。遷化于福林。有遺偈曰。無世可辭。有眾可別。太虛空中。何必釘橛。火浴收五色舍利。大如菽。塔于寺西。度隨所說法偈頌。弗許記錄。禪者竊書其語。度乃瞋逐。曰。奴流敢裨販吾語。作口頭人事以炫叢林耶。復有老宿。以未見度語句為恨。潛探眾中。值度入室
。徴判險要。如揭貫花。老宿大喜曰。不意斷橋猶在。
贊曰。睹公居山四十載。耽耽坐視。非白雲解其項下之鈴。幾鈍置耳。白雲行道。垂手低眉。蓋亦蒼頡造書契。而代結繩者耶。及暮年。仍襲睹公之風。翛然高枕。瞋責子弟有竊符濫竽之弊。又何異延恩安之笑法雲秀也。語云。百花叢里過。一葉不沾身。其白雲乎。
瑞巖恕中慍禪師
恕中禪師。名無慍。臺州人也。出陳氏。姿量雋瑰。秕糠世味。機契于竺元道禪師。說法瑞巖。日本國王。慕慍道德。傳譯疏朝廷。迎慍化其國。慍堅謝不往。而終老林麓。南北聞其名。爭愿見之。慍。初受業于元叟端。以己躬為急務。遍走叢林。不合。即背法堂而去。于凈慈芝鳳山靈。稍相流連。及還省元叟。元叟喜之。以擇木寮居慍。慍仍不自許。又訪天童砥公。因留閱藏。凡經十載。以博達著名。然于狗子無佛性話獨疑之。乃私挽聰興二友。而謂之曰。汝我甘死祖師語下乎。因假言游天臺。擬再尋作者。登華頂吊寒巖。遷延數月。聞天目禮下橫川珙有嗣。曰竺元道禪師。住仙居之紫籜。垂四十年矣。行腳人以古[仁-二+幻]憚之。慍偕聰興。進登焉。遠見老僧坐隔溪盤石。又一白髮僧侍立。風度蕭然。如吳處士所畫阿羅漢。三人知是道公。乃合爪進訊。
【現代漢語翻譯】 現代漢語譯本：
。徵詢判斷險要之處，就像揭開串起來的花朵一樣。老宿（指有經驗的僧人）非常高興地說：『沒想到斷橋還在。』 讚語說：睹公（一位禪師）在山中居住了四十年，沉穩地坐視一切。如果不是白雲（另一位禪師）解開了他脖子下的鈴鐺，幾乎就要被埋沒了吧。白雲禪師弘揚佛法，總是垂手低眉，大概就像倉頡創造文字來代替結繩記事一樣吧。到了晚年，仍然沿襲睹公的風格，悠然自得地高枕而臥，斥責子弟有盜用名義、濫竽充數的弊端，這又和延恩安嘲笑法雲秀有什麼不同呢？俗話說：『百花叢中過，片葉不沾身。』說的就是白雲禪師吧。 瑞巖恕中慍禪師 恕中禪師，名叫無慍，是臺州人，俗家姓陳。他姿容俊美，視世俗如糠秕，與竺元道禪師意氣相投。在瑞巖說法，日本國王仰慕他的道德，翻譯他的著作到朝廷，想迎請他去日本弘法，慍禪師堅決謝絕，最終在山林中終老。南北各地都聽說了他的名聲，爭相想見他。慍禪師最初在元叟端處受業，以自身的修行作為最緊要的任務，走遍各大叢林，但都不合意，就背離法堂而去。在凈慈寺的芝鳳山和靈隱寺稍作停留。等到返回拜見元叟時，元叟很高興，安排他住在擇木寮。慍禪師仍然不認可自己，又去拜訪天童砥公，因此留在那裡閱讀經藏，總共十年，以博學多聞而聞名。然而對於『狗子無佛性』這句話，他獨自感到疑惑，於是私下裡叫來聰興和興二位朋友，對他們說：『你們我願意爲了祖師的這句話而甘願死去嗎？』於是假託要去遊覽天臺山，打算再去尋找作者。登上華頂峰，憑弔寒巖，遷延了幾個月。聽說天目山禮下橫川珙有傳人，名叫竺元道禪師，住在仙居的紫籜山已經四十年了。行腳僧都因為他古怪而害怕他。慍禪師和聰興一起前往拜訪。遠遠地看見一位老僧坐在隔溪的盤石上，又有一位白髮僧人侍立在旁，風度蕭灑，就像吳處士所畫的阿羅漢一樣。三個人知道這就是道公，於是合掌上前問訊。
【English Translation】 English version:
. Inquiring and judging the crucial points is like revealing a string of flowers. The experienced monk (old monk) was overjoyed and said, 'Unexpectedly, the broken bridge is still there.' The eulogy says: Elder Du (a Chan master) has lived in the mountains for forty years, sitting and watching calmly. If it weren't for White Cloud (another Chan master) to untie the bell under his neck, he would have almost been buried. Chan Master White Cloud promoted the Dharma, always with hands down and eyebrows lowered, probably like Cangjie creating writing to replace knotted ropes for record-keeping. In his later years, he still followed Elder Du's style, leisurely resting his head on a high pillow, and rebuking his disciples for the malpractice of stealing symbols and playing the yu (竽) in a perfunctory manner. How is this different from Yan En'an laughing at Fa Yunxiu? As the saying goes, 'Passing through a hundred flowers, not a single petal sticks to the body.' This is probably referring to Chan Master White Cloud. Chan Master Ruiyan Shuzhong Yun Chan Master Shuzhong, named Wu Yun, was from Taizhou, with the secular surname Chen. He had a handsome appearance and regarded worldly affairs as chaff. He resonated with Chan Master Zhu Yuandao. He preached at Ruiyan. The King of Japan admired his virtue and translated his works to the court, wanting to invite him to Japan to promote the Dharma. Chan Master Yun firmly declined and eventually died in the mountains. His name was heard throughout the north and south, and everyone wanted to see him. Chan Master Yun initially studied under Yuansou Duan, taking his own practice as the most urgent task. He traveled all over the monasteries, but none suited him, so he left the Dharma hall. He lingered briefly at Zhifeng Mountain in Jingci Temple and Lingyin Temple. When he returned to see Yuansou, Yuansou was very happy and arranged for him to live in the Zemu Lodge. Chan Master Yun still did not approve of himself and visited Tiantong Di Gong, so he stayed there to read the scriptures for a total of ten years, becoming famous for his erudition. However, he alone doubted the saying 'A dog has no Buddha-nature.' So he privately called his two friends, Congxing and Xing, and said to them, 'Are you and I willing to die for this saying of the patriarch?' Then he pretended to visit Tiantai Mountain, intending to find the author again. He climbed Huading Peak, mourned Han Yan, and lingered for several months. He heard that Hengchuan Gong under the Li of Tianmu Mountain had a successor named Chan Master Zhu Yuandao, who had lived in Zixiao Mountain in Xianju for forty years. Traveling monks were afraid of him because of his eccentricity. Chan Master Yun and Congxing went to visit together. From afar, they saw an old monk sitting on a rock across the stream, and a white-haired monk standing beside him, with an elegant demeanor, like an Arhat painted by Wu Chushi. The three knew that this was Dao Gong, so they put their palms together and asked for instructions.
道曰。山路崎險。阇黎到來不易。聰進曰。和尚住此久近。道曰。石穿新竹筍。壁掛古藤蘿。聰曰。畢竟如何接人。曰。百二奇峰朝鳳嶺。一條坦道下仙居。興又進曰。如何是佛法的的大意。道公曰。燒畬種芋子。興曰。如何是佛法向上事。曰。接竹割松枝。興擬進語。道公指慍曰。那位上座。因甚不問話。興輒悟旨。已而具威儀。上方丈人事。慍才申問。被一喝。頓消積滯。即獻一頌。道公深肯之。其頌曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛葫蘆。三人相慶曰。我等若以耳作眼。幾賺一生。於是。三人俱嗣道公。聰興乃服勤于紫籜。慍辭應明州靈巖。道公謂之曰。汝知瓦乎。聯之千百。則有蓋覆之功。汝知玉乎。露之徑寸。卻貽偷竊之患。與其碎玉以矯世。不若全瓦以濟時。今古至人。惟得此而已矣。慍既出世。而元叟下知識。噩夢堂。銘古鼎輩。以為慍必酬元叟之香。俱遣使靈巖。厚為慍壽。慍開堂日。拈香曰。古人出世拈香。酬法乳也。今人出世拈香。酬世恩也。慍上座總不然。昔年行腳。到紫籜山中。參個老布衲。彼亦無法可授。我亦無法可受。只向無授受中拈出。供養竺元道和尚。不圖報德酬恩。只要大家知委。夢堂。與徑山舊法侶。聞之大驚。唯唯而已。慍居靈巖三載。遷居瑞巖。乃設三問
【現代漢語翻譯】 現代漢語譯本 道[道公，法號]說：『山路崎嶇險峻，阇黎[dheli，和尚]您們到來不容易啊。』 聰進[人名]問：『和尚您在此地居住多久了？』 道[道公]說：『石頭被滴穿，新竹長出竹筍，墻壁上掛著古老的藤蘿。』 聰[聰進]問：『究竟如何接引學人呢？』 道[道公]說：『百二奇峰朝向鳳嶺，一條平坦的道路通往仙人居住的地方。』 興[人名]又進一步問道：『如何是佛法的大意？』 道公說：『燒荒地種植芋頭。』 興[人名]問：『如何是佛法向上之事？』 道[道公]說：『嫁接竹子，修剪松樹枝。』 興[人名]正要繼續發問，道公指著慍[人名]說：『那位上座，為什麼不提問呢？』 興[人名]隨即領悟了其中的旨意。之後，他整理好威儀，前往方丈室請教。慍[人名]這才提出問題，卻被道公一聲棒喝，頓時消除了積壓的疑惑。隨即獻上一首偈頌，道公深表讚許。偈頌說：『狗子沒有佛性，春色充滿皇都。趙州東院裡，墻壁上掛著葫蘆。』 三人互相慶賀說：『我們如果用耳朵當眼睛，幾乎白白浪費了一生。』於是，三人都繼承了道公的衣缽。聰[聰進]和興[人名]在紫籜山服侍道公。慍[人名]告辭前往明州靈巖寺。道公對他說：『你知道瓦片嗎？將成百上千的瓦片連線起來，就能發揮遮蓋房屋的作用。你知道玉石嗎？即使只露出一點點，也會招來偷竊的禍患。與其打碎玉石來矯正世風，不如保全瓦片來救濟時事。自古至今的得道之人，都只是明白了這個道理罷了。』 慍[人名]出任住持后，元叟[人名]的弟子，噩夢堂[人名]，銘古鼎[人名]等人，認為慍[人名]一定會酬謝元叟[人名]的情誼，都派使者前往靈巖寺，為慍[人名]隆重慶祝。慍[人名]開堂說法時，拈香說道：『古人出任住持拈香，是爲了報答佛法的乳哺之恩。今人出任住持拈香，是爲了報答世俗的恩情。我慍[人名]卻不是這樣。當年行腳參訪，來到紫籜山中，參拜了一位老布衲[指道公]，他也沒有什麼法可以傳授給我，我也沒什麼法可以接受。只是從這無授無受之中拈出這炷香，供養竺元道和尚[道公]。不圖報德酬恩，只是要讓大家知道這件事的來龍去脈。』夢堂[人名]和徑山寺的舊法侶們聽了，都大為震驚，連連稱是。慍[人名]在靈巖寺住了三年，遷居瑞巖寺，於是提出了三個問題。
【English Translation】 English version Dao [Daogong, Dharma name] said, 'The mountain road is rugged and dangerous. It is not easy for you, Dheli [monk], to come here.' Congjin [personal name] asked, 'How long have you, the Abbot, been living here?' Dao [Daogong] said, 'Stones are pierced by dripping water, new bamboo shoots emerge, and ancient wisteria vines hang on the walls.' Cong [Congjin] asked, 'How exactly do you receive and guide learners?' Dao [Daogong] said, 'A hundred and twenty strange peaks face Phoenix Ridge, and a flat road leads to the abode of immortals.' Xing [personal name] further asked, 'What is the great meaning of the Buddha-dharma?' Daogong said, 'Burn the wasteland and plant taro.' Xing [personal name] asked, 'What is the upward matter of the Buddha-dharma?' Dao [Daogong] said, 'Graft bamboo and prune pine branches.' As Xing [personal name] was about to continue asking, Daogong pointed to Yun [personal name] and said, 'That senior monk, why doesn't he ask questions?' Xing [personal name] immediately understood the meaning. Afterwards, he arranged his attire and went to the Abbot's room to ask for instruction. Only then did Yun [personal name] raise a question, but he was met with a shout from Daogong, which instantly dispelled his accumulated doubts. He then presented a verse, which Daogong greatly appreciated. The verse said, 'A dog has no Buddha-nature, the spring colors fill the capital. In the eastern courtyard of Zhaozhou, a gourd hangs on the wall.' The three congratulated each other, saying, 'If we were to use our ears as eyes, we would have wasted our lives in vain.' Thereupon, all three inherited Daogong's Dharma lineage. Cong [Congjin] and Xing [personal name] served Daogong at Zisui Mountain. Yun [personal name] bid farewell to go to Lingyan Temple in Mingzhou. Daogong said to him, 'Do you know tiles? When hundreds or thousands of them are connected, they can cover a house. Do you know jade? Even if only a small piece is exposed, it will attract theft. Rather than breaking jade to correct the world, it is better to preserve tiles to help the times. The enlightened ones of ancient and modern times have only understood this principle.' After Yun [personal name] took office as abbot, the disciples of Yuansou [personal name], such as Mengtang [personal name] and Mingguding [personal name], believed that Yun [personal name] would repay Yuansou's [personal name] kindness, and they all sent messengers to Lingyan Temple to celebrate Yun's [personal name] inauguration. On the day Yun [personal name] ascended the Dharma seat, he lit incense and said, 'In ancient times, when people took office as abbot and lit incense, it was to repay the nurturing grace of the Dharma. Today, when people take office as abbot and light incense, it is to repay worldly favors. I, Yun [personal name], am not like that. Years ago, when I was traveling and visiting, I came to Zisui Mountain and paid respects to an old cotton-robed monk [referring to Daogong]. He had no Dharma to impart to me, and I had no Dharma to receive. I only take out this incense from this non-giving and non-receiving, and offer it to Abbot Zhuyuandao [Daogong]. I do not seek to repay kindness or gratitude, but only to let everyone know the whole story.' Mengtang [personal name] and the old Dharma companions of Jingshan Temple were greatly shocked when they heard this, and repeatedly said yes. Yun [personal name] lived in Lingyan Temple for three years and then moved to Ruiyan Temple, where he raised three questions.
勘禪流。不合即逐出。當時謂之瑞巖三關。其問曰。穩坐家堂。因甚主人翁不識。掀翻大海。摑碎須彌。平地上因甚抬腳不起。眼光爍破四天下。自家眉毛落盡。因甚不見。三句內一句外。不涉兩頭。有人道得。拄杖子兩手分付。又謂眾曰。我者里。一切只是尋常。你若來弄機關夸好手。向毒蛇頭上揩癢。猛虎項下解鈴。拄杖未打汝在。何故有盤根錯節。方可顯利器。有銀山鐵壁。方可整鉗錘。又曰。靈山奧旨。少室真傳。日月不足喻其明。虛空不足喻其廣。巍巍獨運。蕩蕩無私。思之則差。議之則錯。五千四十八卷。說食向人。一千七百葛藤。持蠡測海。在今諸方。莫不盡謂。驅其耕。奪其食。貴圖宗風不墜。殊不知正是救湯進火。禦寒贈冰。山僧與么道。豈是壓良為賤。取笑大家。臂三折而知醫。人多閱而曉相。伶俐底。不用如何若何。便請單刀直入。掃蕩攙搶。坐享太平。豈不快哉。少涉遲疑。白雲萬里。又曰。三教聖人。總在拂子頭上。牽枝引蔓。說妙談玄。儒者曰。吾道一以貫之。老者曰。聖人抱一為天下式。佛者曰。惟此一事實。餘二則非真。既各說有來由。未免稱強稱弱。且作么判斷。使其聲和向順。形直影端。剖破人我藩籬。塞卻無明窟穴。擊拂云。二繇一有。一亦莫守。日午打三更。面南看北斗。
慍居瑞巖。道價日高。湖江英俊。趨臺者不絕。當是時。元主。崇尚我宗。凡林下染衣之叟。多受隆譽。慍。獨體其師住山本色之操。嘗作書與了堂一公。其書深切時弊。凡千百言。蓋一與慍。同師竺元也。一日上堂曰。我此一宗。難為荷負。自非有驅耕奪食手段。放行把住機關。至於一進一退之間。未免貽笑作者。瑞巖在今兩序進退。各得其宜。其進也。如耀世明燈。燭破歷劫昏衢之暗。其退也。如潛淵老蚌。孕成不夜照乘之珠。毗嵐猛風。吹之不滅。五濁穢泥。汩之不昏。大眾荷負既已得人。山懷正堪放下。且放下底事作么生。楖栗橫擔不顧人。直入千峰萬峰去。拽杖獨登松巖之頂上。有老屋數楹。為秋江禪師休老處。慍愛居焉。洪武七年。慍至京。固辭日本之請。帝喜之。留館天界。朝士宋公濂輩。時稱有道。每洗沐日。即至天界。擊節道要。至不愜處。慍莊色曰。我家衲子。磨肩擦腳數十載。尚不柰何。公輩。安得草草圖作口頭人事耶。宋公歎服。是冬辭還。門人居頂。結翠山草堂迎慍。是時。大宗興住持徑山。知慍退休。以偈柬曰。萬疊山牽一杖云。清流何處覓相分。漫拈紫籜冰風柄。笑里長飛虎豹群。愚庵亦以三偈柬曰。惺惺石上主人翁。一室高居太白峰。靖退只今非小節。知心未許石門聰。千里同風各
暮年。任教滄海變桑田。獨憐熊耳峰頭月。昨夜蝦蟆食半邊。徒夸錦瑟與瑤琴。妙指方能發妙音。卻憶鰲山深雪夜。弟兄傾盡歲寒心。宋公濂。嘗遣書問。亦致偈曰。參禪第一要知宗。四海惟聞老恕中。白日青天轟霹靂。孽狐妖魅盡潛蹤。慍亦喜宋公留心吾道。以偈答曰。語言渾不涉離微。抹過雲門顧鑒咦。伸出玉堂揮翰手。倒拈禿帚畫蛾眉。洪武十九年七月。說偈曰。七十八年。無法可說。末後一句。露拄饒舌。咄。端坐而化。日前遺囑屏世禮。以骨灰散水竹間。用表無常。門人不敢守命。乃于翠山唐嶴之原。建窣堵。以龕瘞焉。未久大宗興禪師。亦坐化于徑山。有遺偈曰。夫三十。婦六齡。畢竟偶不成。其木庵聰后住紫籜。晚應天童。
贊曰。溫公出世。而徑山法侶。覬其必嗣元叟。元叟輩。最尊風最盛。公終不就。何也。蓋得處非易。故守之益堅。正當與感鐵面之卻佛印元。併案焉。聰興二老。互相砥礪。而勝友淵源各行其道。又當與巖頭雪峰等之。嗟乎。末法壟斷名位貨殖。師友讀公行實。能不形消而骨愧乎。
松隱茂禪師
禪師松隱小茂者。出明州鄭氏。為古林大茂之嗣。開法郡之清涼。晚則高枕此軒。湖海莫得而親疏之。共稱為此軒鐵老人。老人常捋鬚笑曰。釋迦老子。塞井為臼。達
磨大師。以油益薪。臨濟德山聻。自點胸曰。還較此軒百步。復呵呵大笑。是時所歸仰者。必指大茂小茂云。小茂。少時常終日不言。夜則趺坐。其母惡之。推使仆。輒達旦。目不少瞑。年十六。依杭州傳法寺希顏落髮。顏以寺務屬小茂。小茂私嘆曰。以道故棄家。胡為復入其家耶。乃棄去孤遊。時云居有南澗泉禪師。茂泛鄱湖而謁之。泉頻為饒舌。茂益不領。乃疑宗師有密語。故曰祖祖相授。既有授受。則教外別傳之旨。復安在哉。於是。不離南澗左右。哀求不已。南澗憫之。乃謂茂曰。子緣不在此。當今有茂古林者。乃橫川之仲子。現住饒州永福。去此不遠。子宜往之。或可發子之機。如不相契。緊抱一經一咒。以待來生參禪可也。小茂奮走永福。見古林。古林問曰。道者來何所圖。對曰。生死事大。求出離耳。曰。你明知四大五蘊。是生死根本。何緣撞入此革囊中。茂又擬對。古林擊之。茂輒證於棒下。乃趨出。急搭伽黎向云居。展拜曰。禹力若不到。河聲流向西。久之。辭還兩浙。古林曰。教育英材。貴順時宜。你以古而行今。吾恐你與時違耳。時違而欲唱道。不亦難乎。茂對曰。以古而行今者。儉也。順今而非古者。奢也。儉之病也。不過無人。然是其人亦至矣。奢之弊也。則獅蟲出焉。獅蟲既出。必成厲
【現代漢語翻譯】 現代漢語譯本： 磨鏡人好比用油來幫助燒火，臨濟和德山又如何呢？』說完，他指著自己的胸口說：『還比這間屋子大一百步。』然後又呵呵大笑。當時人們所歸向仰慕的，必定會說是大茂和小茂啊！ 小茂（Shi Xiaomao），小時候常常整天不說話，晚上就盤腿坐禪。他的母親很討厭他這樣，就推他去做僕役，但他總是通宵達旦地坐禪，眼睛很少閉上。十六歲時，他依從杭州傳法寺的希顏（Xi Yan）剃度出家。希顏讓小茂管理寺里的事務，小茂私下感嘆道：『因為追求佛道才拋棄了家庭，為什麼又要重新回到家庭中來呢？』於是，他就離開了寺廟，獨自遊歷。 當時云居山有南澗泉禪師（Nanjian Quan Chanshi）。小茂乘船泛遊鄱陽湖去拜見他。南澗泉禪師多次對他開示，小茂更加不明白。於是他懷疑宗師有秘密的傳授，所以才說『祖祖相授』。既然有傳授，那麼『教外別傳』的宗旨，又在哪裡呢？於是，他不離開南澗泉禪師左右，哀求不已。南澗泉禪師憐憫他，就對小茂說：『你的機緣不在這裡。當今有茂古林禪師（Maogulin Chanshi），是橫川（Hengchuan）的仲子，現在住在饒州永福寺（Yongfu Temple），離這裡不遠。你應該去那裡，或許可以啓發你的機緣。如果不能相契合，就緊抱一部經或一個咒語，等待來生再參禪吧。』 小茂奮力趕到永福寺，拜見古林禪師。古林禪師問道：『道者來這裡想要求什麼？』小茂回答說：『生死事大，求出離生死輪迴。』古林禪師說：『你明明知道四大五蘊是生死的根本，為何還要撞入這臭皮囊中？』小茂剛要回答，古林禪師就打了他一下。小茂當即在棒下開悟。於是他跑出去，趕緊披上袈裟，向云居山的方向遙拜，說道：『禹王的力量如果不到，河水就會流向西邊。』 過了很久，小茂辭別古林禪師，要返回兩浙（Liangzhe）地區。古林禪師說：『教育英才，貴在順應時宜。你用古代的方法來行於今天，我恐怕你與時代相違背啊。與時代相違背卻想要弘揚佛法，不是很難嗎？』小茂回答說：『用古代的方法來行於今天，是節儉；順應今天而否定古代，是奢侈。節儉的弊病，不過是無人賞識，然而如果是真正的人才，也終究會出現。奢侈的弊端，就會產生獅子身上的蟲子。獅子身上的蟲子一旦出現，必定會成為禍害。』
【English Translation】 English version: 'The grinder is like adding oil to firewood. What about Linji (Linji, a Chan master) and Deshan (Deshan, a Chan master)?' After saying this, he pointed to his chest and said, 'It's still a hundred steps larger than this room.' Then he laughed heartily. At that time, those who were admired and looked up to would surely say it was Da Mao (Da Mao, meaning Big Mao) and Xiao Mao (Xiao Mao, meaning Little Mao)! Xiao Mao (Shi Xiaomao), when he was young, often didn't speak all day, and at night he would sit in meditation with his legs crossed. His mother hated him for this, so she pushed him to be a servant, but he always meditated all night, rarely closing his eyes. At the age of sixteen, he followed Xi Yan (Xi Yan, a monk) of Chuanfa Temple (Chuanfa Temple) in Hangzhou to be ordained as a monk. Xi Yan asked Xiao Mao to manage the affairs of the temple. Xiao Mao sighed privately, 'Because of pursuing the Buddha's path, I abandoned my family, why should I return to my family again?' So, he left the temple and traveled alone. At that time, there was Chan Master Nanjian Quan (Nanjian Quan Chanshi) at Yunju Mountain (Yunju Mountain). Xiao Mao sailed on Poyang Lake (Poyang Lake) to visit him. Chan Master Nanjian Quan repeatedly instructed him, but Xiao Mao became even more confused. So he suspected that the masters had a secret transmission, so they said 'transmission from ancestor to ancestor'. Since there is transmission, then where is the purpose of 'separate transmission outside the teachings'? So, he did not leave Chan Master Nanjian Quan's side, begging incessantly. Chan Master Nanjian Quan took pity on him and said to Xiao Mao, 'Your opportunity is not here. Today there is Chan Master Maogulin (Maogulin Chanshi), who is the second son of Hengchuan (Hengchuan), and now lives in Yongfu Temple (Yongfu Temple) in Raozhou (Raozhou), not far from here. You should go there, perhaps it can inspire your opportunity. If you cannot agree, then hold on to a scripture or a mantra, and wait for the next life to practice Chan.' Xiao Mao rushed to Yongfu Temple and visited Chan Master Gulin. Chan Master Gulin asked, 'What do you want to seek here, Daoist?' Xiao Mao replied, 'The matter of life and death is great, I seek to escape from the cycle of life and death.' Chan Master Gulin said, 'You clearly know that the four elements and five aggregates are the root of life and death, why do you want to crash into this stinky skin bag?' Xiao Mao was about to answer, but Chan Master Gulin hit him. Xiao Mao immediately became enlightened under the stick. So he ran out, quickly put on his kasaya, and bowed in the direction of Yunju Mountain, saying, 'If the power of King Yu does not reach, the river will flow to the west.' After a long time, Xiao Mao bid farewell to Chan Master Gulin and wanted to return to the Liangzhe (Liangzhe) area. Chan Master Gulin said, 'Educating talents is valuable in adapting to the times. You use ancient methods to act in today, I am afraid that you will be out of step with the times. Is it not difficult to promote the Dharma when you are out of step with the times?' Xiao Mao replied, 'Using ancient methods to act in today is frugality; conforming to today and denying the ancient is extravagance. The disease of frugality is nothing more than no one appreciating it, but if it is a true talent, it will eventually appear. The disadvantage of extravagance is that it will produce insects in the lion's body. Once the insects in the lion's body appear, they will surely become a disaster.'
階。故傳云。與其奢也寧儉。其今日之謂與。古林賢之。小茂既還浙。游道峰分月江印之座。印於法門輕重。茂不阿其意。每以事拂印。印不懌。印良久曰。首座。乃人天眼目。所見甚當。識者兩賢之。至正壬午。出世清涼。剿絕枝蔓。純以真實接人。有僧才申問。便以手拍地而笑。茂曰。滯貨何勞拈出。僧乃噓。茂便喝。僧徹旨而去。茂。每疾時弊。架聲名羅禪者。又疾禪者乏正因。上他勾當。互相熱瞞。上者。以為一期佛事畢。下者。以為多生事足。故燕坐常失聲曰。痛哉痛哉。雖胡僧再來。無復柰何。遂退隱東堂。屏絕人事。天童元明良。建朝元閣。閣外更筑此軒而迎茂。茂喜就之。良父事茂公。茂常勖良住持。莫取先名。須責晚效。茂老且耄矣。忽與侍者約期而死。侍者請留偈。茂曰。此中廓然。何偈為哉。遂端坐憑幾。握右手為拳。枕額而逝。越七日色明頂溫。引龕。阇維于太白峰前。炬方舉。空中有物。飄灑繽紛。非雨非雪。盤旋烈𦦨上。火滅乃已。識者曰。天花也。獲舍利如珠者不勝計。塔于瑞雲山。謚曰佛光普照禪師。
贊曰。丹沙出神龕。啖之雞犬。雞犬立化麟鳳。驗實效也。考松隱生平語句。味之者。豈獨為麟為鳳而已哉。則其實效。更當何如也。或驚公之作略。別有一壺風月。嗟乎。曹
溪波浪相似。而人被陸沉。公之有補於當時。古今孰得而淺深之。
南宋元明僧寶傳卷十二 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷十三
斗峰璋禪師
禪師。名正璋。字大圭。閩之福清人也。福清風習賈利。璋弗染也。獨以聖賢理學為務。久之。企慕禪宗。走湖南。依絕聽沙門。試經得度。有禪者。寄宿偶誦云。水鄉水闊地多濕。六月花蚊嘴似鐵。夜半起來惱不徹。惱不徹。床頭一柄扇。無端又打折。璋驚喜曰。是誰之語也。正璋愿見其人。禪者熟視久之曰。其人往矣。當今東嶼禪師。是其嫡傳也。然不契其語者。難入其室。即契其語者。亦然。璋心疑曰。奇哉。語既相契。而室復不容入耶。即趨武林。見東嶼海于靈隱。投心請益。海曰。深深無底。高高絕攀。思之轉遠。尋之復難。上座作么生會。璋栗執不敢犯。良久。擬再禮。忽心地開通。乃厲聲曰。古今成現事。何必待思惟。海微哂曰。思惟既不涉。來此欲何為。璋曰。將謂無人證明。便趨出。海公喟然曰。鼓角動也。乃撾鼓集眾曰。山僧三十年。舉狗子無佛性話。鮮有善別機宜者。今晚不用如何若何。速道將來。若也相應。有條斷貫索子。親手分付。璋出對曰。狗子佛性無。覷
【現代漢語翻譯】 現代漢語譯本 溪流的波浪彼此相似，但人們卻沉溺其中。您對當時局勢的補救，古往今來有誰能評判其深淺呢？
南宋元明僧寶傳卷十二 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷十三
斗峰璋禪師
禪師，名正璋（Zhengzhang），字大圭（Dagui），是福建福清人。福清的風俗習慣是追逐商業利益，但正璋沒有被沾染。他一心致力於聖賢的理學。很久以後，他仰慕禪宗，前往湖南，依附於絕聽沙門（Jueting Shamen）。通過考試經文而獲得度牒。有一位禪者，寄宿時偶然吟誦道：『水鄉水闊地多濕，六月花蚊嘴似鐵。夜半起來惱不徹，惱不徹。床頭一柄扇，無端又打折。』正璋驚喜地說：『這是誰說的話？正璋希望能見到這個人。』禪者仔細地看了他很久，說：『這個人已經去世了。當今的東嶼禪師（Dongyu Chanshi），是他的嫡傳弟子。然而不契合他的話的人，難以進入他的房間。即使契合他的話的人，也是如此。』正璋心中疑惑地說：『奇怪啊，話語既然相契合，而房間卻不容許進入嗎？』於是前往武林，在靈隱寺拜見東嶼海（Dongyu Hai），誠心請教。東嶼海說：『深深的沒有底，高高的無法攀登。思考它就越發遙遠，尋找它就更加困難。上座您怎麼理解？』正璋拘謹地站立著不敢冒犯。過了很久，正要再次行禮，忽然心地開通，於是厲聲說：『古今都是現成的事實，何必等待思惟？』東嶼海微微一笑說：『思惟既然不涉及，來這裡想要做什麼？』正璋說：『還以為沒有人證明，』便快步走出。海公嘆息地說：『鼓角動了啊。』於是敲鼓召集眾人說：『山僧我三十年來，舉狗子無佛性（Gouzi wu foxing）的話頭，很少有人能很好地辨別其中的機宜。今晚不用如何若何，快點說出來。如果相應，有條斷貫索子，親手交付。』正璋出來回答說：『狗子佛性無，覷』
【English Translation】 English version The waves of the stream resemble each other, yet people drown in them. Your remedy for the situation at that time, who throughout history can judge its depth?
The Southern Song and Yuan Ming Monastic Biography, Volume 12 卍 New Continued Collection, Volume 79, No. 1562, Southern Song and Yuan Ming Monastic Biography
The Southern Song and Yuan Ming Monastic Biography, Volume 13
Chan Master Doufeng Zhang
The Chan master, named Zhengzhang, styled Dagui, was a native of Fuqing in Fujian. The customs of Fuqing were to pursue commercial interests, but Zhengzhang was not tainted by them. He devoted himself to the study of the principles of sages and worthies. After a long time, he admired the Chan school and went to Hunan, relying on the recluse monk Jueting Shamen. He obtained ordination by passing the scripture examination. A Chan practitioner, lodging there, recited by chance: 'The water village is wide and damp, the flower mosquitoes in June have iron-like mouths. Getting up in the middle of the night is utterly annoying, utterly annoying. A fan by the bedside, for no reason, is broken.' Zhengzhang said in surprise, 'Who said these words? Zhengzhang wishes to see this person.' The Chan practitioner looked at him carefully for a long time and said, 'That person has passed away. The current Chan Master Dongyu is his direct disciple. However, those who do not accord with his words will find it difficult to enter his room. Even those who accord with his words will also find it difficult.' Zhengzhang said with doubt in his heart, 'Strange, since the words accord, why is the room not allowed to enter?' Thereupon, he went to Wulin and met Dongyu Hai at Lingyin Temple, sincerely seeking instruction. Dongyu Hai said, 'Deeply bottomless, highly unscalable. The more you think about it, the farther it becomes; the more you seek it, the more difficult it becomes. How does the venerable one understand it?' Zhengzhang stood respectfully, not daring to offend. After a long time, just as he was about to bow again, his mind suddenly opened, and he said in a stern voice, 'Ancient and modern times are all ready-made facts, why wait for contemplation?' Dongyu Hai smiled slightly and said, 'Since contemplation is not involved, what do you want to do here?' Zhengzhang said, 'I thought there was no one to prove it,' and quickly walked out. Master Hai sighed and said, 'The drums and horns are moving.' Thereupon, he beat the drum and gathered the assembly, saying, 'This mountain monk has been using the 'Gouzi wu foxing' (a dog has no Buddha-nature) koan for thirty years, and few have been able to discern the underlying meaning well. Tonight, no need for 'how about this, how about that,' quickly say it. If it corresponds, there is a string of broken coins, which I will personally hand over.' Zhengzhang came out and replied, 'Gouzi foxing wu, qū'
著眼睛枯。瞥地翻身去。唵室利蘇盧。於是。璋得承記莂。機鋒莫御。即素知名者。皆左袒之。海公舉璋。以應吳人之請。璋堅辭曰。正璋應世之才。固不如人。但平居簡點。觸境逢緣。設有一念不與古聖相合。欲為人師範。則其患害可勝言哉。正璋知為人師之患。實不敢居也。海嘆美。間閩有豪客。游飛來峰。見璋端偉非常。詢知同里。因請曰。能復我故土乎。愿為師治裝南行。師笑肯之。遂買舟載與同歸。至建寧。游鬥峰。璋愛而居之。斗峰老屋數楹。僅蔽風雨。客傾囊金欲為整葺。璋曰。不可。吾本假公舟。以入山耳。建置之舉。非初約也。且役役土木。有妨道業。公欲如此求福。其福鮮矣。於是。衲子聞風而聚。漸成法席。鄉曲貴人。勸請開堂。乃升座拈香罷。良久曰。黃金雖貴。入眼成塵。便下座。耆宿驚喜。以為天目再見。蓋璋乃天目禮四世之孫也。又曰。玉宇霜清。瓊林葉落。一句全提。萬機寢削。作者好求無病藥。又曰。昨夜三更里。雨打虛空濕。貍奴知不知。倒上樹梢立。璋說法峻峭。約多類此。然室中不以聲色拒人。入室者。自失其度。故常嘆曰。若是真戰將。百萬壁中。如入無人之境。稍有較強弱。顧矢石之心。則屈矣。四方疏請。不出。竟終老於斗峰。告寂。有偈曰。生本不生。滅亦無滅。
【現代漢語翻譯】 現代漢語譯本： 睜著眼睛枯槁。突然翻身離去。唵室利蘇盧（梵語，一種咒語）。於是，璋（人名，指正璋）得到了承記莂（佛教術語，指得到印可和授記）。他的機鋒銳利無比，無人能擋。即使是那些一向以博學知名的人，也都紛紛贊同他。海公（人名，指海印信禪師）推薦正璋，以迴應吳地人的請求。正璋堅決推辭說：『我的應世才能，確實不如別人。只是平時簡單生活，隨緣而遇，如果有一念不與古代聖賢相合，卻要爲人師表，那麼造成的禍害簡直難以言說。我知道為人師的弊端，實在不敢擔當。』海公讚歎他的美德。期間，閩地有個富豪，遊覽飛來峰，見正璋相貌端正偉岸，詢問后得知是同鄉，於是請求說：『您能恢復我的故土嗎？我願意為您準備行裝，護送您南行。』正璋笑著答應了。於是富豪買船載著他一同返回。到達建寧，遊覽斗峰。正璋喜愛這裡，便住了下來。斗峰只有幾間破舊的房屋，勉強可以遮風擋雨。富豪拿出全部金錢想要為他修繕，正璋說：『不可。我本來是借您的船入山的。修建房屋，並非我們最初的約定。而且忙於土木工程，會妨礙修行。您如果想這樣求福，恐怕福報很少。』於是，衲子（指僧人）聞風而來，逐漸形成道場。鄉里的貴人，勸請他開堂說法。於是正璋升座拈香完畢，良久說道：『黃金雖然貴重，入眼便成塵土。』說完便下座。年長的僧人們驚喜不已，以為天目山（指天目山的中峰廣慧禪師）再現。因為正璋是天目禮（指中峰廣慧禪師的法號）的四世孫。他又說：『玉宇霜清，瓊林葉落。一句全提，萬機寢削。作者好求無病藥。』又說：『昨夜三更里，雨打虛空濕。貍奴知不知，倒上樹梢立。』正璋說法嚴峻峭拔，大多類似這樣。然而在室內，他不以聲色拒絕人。進入他房間的人，自然會失去自己的分寸。所以他常常嘆息說：『如果是真正的戰將，即使身處百萬軍中，也如入無人之境。稍微計較強弱，顧及箭石的威脅，那就屈服了。』四方人士多次請求他出山，他都不答應，最終在斗峰安度晚年。臨終時，留下一偈：『生本不生，滅亦無滅。』
【English Translation】 English version: His eyes withered from staring. Suddenly, he turned away. Om Sri Sulu (Sanskrit, a mantra). Thereupon, Zhang (name of a person, referring to Zhengzhang) received Chengji Bie (Buddhist term, referring to receiving approval and prediction). His wit was so sharp that no one could resist. Even those who were known for their erudition all agreed with him. Hai Gong (name of a person, referring to Chan Master Haiyin Xin) recommended Zhengzhang in response to the request of the people of Wu. Zhengzhang firmly declined, saying, 'My talent for dealing with the world is indeed inferior to others. I simply live a simple life and meet circumstances as they arise. If even one thought does not align with the ancient sages, yet I were to become a teacher, the harm it would cause is beyond words. I know the drawbacks of being a teacher, and I dare not take on the role.' Hai Gong praised his virtue. During this time, a wealthy man from Min, while visiting Feilai Peak, saw that Zhengzhang's appearance was dignified and extraordinary. After inquiring and learning that they were from the same hometown, he requested, 'Can you restore my homeland? I am willing to prepare your travel expenses and escort you south.' Zhengzhang smiled and agreed. So the wealthy man bought a boat and took him back together. Upon arriving in Jianning, they visited Dou Peak. Zhengzhang loved the place and stayed there. Dou Peak had only a few dilapidated houses, barely enough to provide shelter from the wind and rain. The wealthy man took out all his money to repair them, but Zhengzhang said, 'No. I originally borrowed your boat to enter the mountain. Building houses was not our initial agreement. Moreover, being busy with construction would hinder my practice. If you seek blessings in this way, I am afraid you will receive very little.' Thereupon, monks (referring to Buddhist monks) gathered upon hearing the news, gradually forming a monastery. The nobles of the village urged him to give a Dharma talk. So Zhengzhang ascended the seat, lit incense, and after a long silence, said, 'Although gold is precious, it turns to dust in the eyes.' After saying this, he descended from the seat. The elderly monks were overjoyed, thinking that Tianmu Mountain (referring to Chan Master Zhongfeng Guanghui of Tianmu Mountain) had reappeared. This is because Zhengzhang was a fourth-generation descendant of Tianmu Li (referring to Zhongfeng Guanghui's Dharma name). He also said, 'The jade sky is clear with frost, the jade forest leaves fall. To grasp the whole sentence, all affairs cease. Authors like to seek medicine for no illness.' He also said, 'Last night in the third watch, the rain beat the empty sky wet. Does the cat know, standing upside down on the treetop?' Zhengzhang's Dharma talks were stern and lofty, mostly like this. However, in his room, he did not reject people with sounds or colors. Those who entered his room would naturally lose their composure. Therefore, he often sighed and said, 'If one is a true general, even in the midst of a million soldiers, it is like entering a land without people. If one slightly calculates strength and weakness, and considers the threat of arrows and stones, then one has surrendered.' People from all directions repeatedly requested him to come out of the mountain, but he did not agree, and eventually spent his old age at Dou Peak. At the time of his death, he left a verse: 'Birth is fundamentally unborn, extinction is also without extinction.'
幻化去來。何用分別。大眾珍重。不在言說。便合掌入滅。
贊曰。為師之患。甚於為國。為國之失。亂居一時。為師之失。毒流萬世。盲類交引。可勝述哉。大圭寥寥數語。真龜鏡也。故其開闢斗峰。恰與諲神鼎相類。至今寤寐間。猶喜遇其白髮婆娑。機語噀人也。
天界慧曇禪師
慧曇禪師。字覺原。出天臺楊氏。少信佛僧。及得度于紹興之法果寺。具足律儀。去就秘重。游泳止觀。華嚴義壇特稱之。當爾時。元剌嘛為帝者師。獨尚禪宗。諸山禪席大振。曇陰疑焉。乃展閱禪冊。難入理解。不覺心慚。而起曰。一言有礙。萬劫羈鎖。遂抵武林。謁笑隱欣禪師。發明旨要。欣公居中竺。從游者。皆一時名賢。互爭識曇。曇之望遂顯。未發。開法牛。首次遷清涼其臨眾寂靜。雖數千指。經營內外。而終歲不聞笑詈之聲。以故風傾都下。而保寧蔣山二剎。皆歸於曇。曇常謂眾曰。一句子黑漆黑。無把柄有準則。還會么。碓搗東南。磨推西北。又曰。威音王以前。彌勒佛以後。有個現成公案。未敢與汝說破。何故。心不負人。面無慚色。於是。有道之流。益親朋。初高帝。改金陵龍翔寺。為天界。采有德禪宿主之。畫院。因圖諸山禪師頂相。進于上。上獨喜曇相曰。太平隆運沙門也。遂以曇居天界。上
【現代漢語翻譯】 現代漢語譯本 幻化去來，何必分別執著？各位珍重！真諦無法用言語表達。（說完）便合掌入滅。
讚語說：作為導師的過失，比作為國君的過失更為嚴重。作為國君的過失，只會擾亂一時；而作為導師的過失，其毒害會流傳萬世。盲人互相引導，這種情況怎麼能說完呢？大圭禪師寥寥數語，真是可以作為龜鑑啊！所以他開闢斗峰，恰如諲禪師的神鼎一般。至今在夢中，我還喜歡遇到他那白髮飄飄的樣子，他的機鋒之語令人警醒啊！
天界慧曇禪師
慧曇禪師，字覺原，是天臺楊氏的後代。他從小就信奉佛僧，後來在紹興的法果寺出家。他持守具足戒律，行為隱秘而莊重。他精通止觀，在華嚴義理方面也備受推崇。當時，元朝的喇嘛作為皇帝的老師，獨尊禪宗，各地的禪宗道場非常興盛，慧曇對此感到疑惑，於是翻閱禪宗典籍，卻難以理解其中的含義，不禁感到慚愧，於是起身說：『一句話如果有了障礙，就會被束縛萬劫。』於是前往武林，拜見笑隱欣禪師，從而明白了禪宗的旨要。欣禪師住在中竺寺，跟隨他學習的人，都是當時的名士賢達，他們都爭相結識慧曇，慧曇的名望因此顯赫。在未開法之前，（慧曇）在牛頭山開法。首次遷往清涼寺，他主持的道場非常寂靜，雖然有數千人，管理內外事務，但一年到頭都聽不到呵斥的聲音。因此他的聲望傾動了都城，保寧寺和蔣山寺都歸屬於慧曇。慧曇經常對大眾說：『一句話，黑漆漆的，沒有把柄，卻有準則。你們會嗎？碓搗東南，磨推西北。』又說：『威音王佛以前，彌勒佛以後，有個現成的公案，我不敢為你們說破。為什麼？因為心不負人，面無慚色。』於是，有道之士，更加親近他。當初，高帝將金陵龍翔寺改為天界寺，選拔有德行的禪師來主持。畫院因此畫了各山禪師的頂相，進獻給皇帝。皇帝唯獨喜歡慧曇的畫像，說：『這是太平盛世的沙門啊！』於是讓慧曇住在天界寺。
【English Translation】 English version Illusory comings and goings, why differentiate? Cherish this moment, everyone! The truth cannot be expressed in words. (Having said this,) he joined his palms and entered into Nirvana.
The eulogy says: The fault of a teacher is more serious than the fault of a ruler. The fault of a ruler only disturbs a time; but the fault of a teacher poisons myriad generations. The blind leading each other, how can this be fully described? Great Master Dagui's few words are truly a mirror! Therefore, his opening up of Doufeng is just like Zen Master Yin's divine cauldron. Even in my dreams, I still like to encounter his white-haired appearance, his incisive words are awakening!
Zen Master Huitan of Tianjie Monastery
Zen Master Huitan, styled Jueyuan, was from the Yang family of Tiantai. He believed in Buddhism and monks from a young age, and later became a monk at Faguosi Monastery in Shaoxing. He upheld the complete precepts, and his behavior was secretive and solemn. He was proficient in Samatha-vipassana (止觀, calming and insight meditation), and was especially praised for his understanding of the Avatamsaka Sutra (華嚴經). At that time, the Lama of the Yuan Dynasty was the emperor's teacher, and he exclusively revered Zen Buddhism. The Zen monasteries in various places were very prosperous, and Huitan was doubtful about this. Therefore, he read through Zen texts, but found it difficult to understand their meaning, and could not help but feel ashamed. So he got up and said: 'If a word has obstacles, it will be bound for myriad kalpas.' Then he went to Wulin and visited Zen Master Xiaoyin Xin, thereby understanding the essence of Zen. Zen Master Xin lived in Zhongzhu Monastery, and those who followed him to study were all famous scholars and virtuous people of the time. They all competed to get to know Huitan, and Huitan's reputation became prominent. Before opening the Dharma, (Huitan) opened the Dharma at Niutou Mountain. He first moved to Qingliang Monastery, and the monastery he presided over was very quiet. Although there were thousands of people, managing internal and external affairs, throughout the year, no sound of scolding was heard. Therefore, his reputation moved the capital, and both Baoning Monastery and Jiangshan Monastery belonged to Huitan. Huitan often said to the public: 'A sentence, pitch black, without a handle, but with a principle. Do you understand? The pestle pounds the southeast, the mill pushes the northwest.' He also said: 'Before the Buddha Vipaśyin (威音王), after the Buddha Maitreya (彌勒佛), there is a ready-made case, I dare not break it for you. Why? Because the heart does not betray people, and the face has no shame.' Therefore, those with the Way became more intimate with him. Initially, Emperor Gao changed Jinling Longxiang Monastery to Tianjie Monastery, and selected virtuous Zen masters to preside over it. The painting academy therefore painted the portraits of the Zen masters of various mountains and presented them to the emperor. The emperor only liked Huitan's portrait, saying: 'This is a śrāmaṇa (沙門, monk) of the prosperous age!' Therefore, he let Huitan live in Tianjie Monastery.
常易服攜近臣。私幸天界。見曇跏趺丈室。儼然在定。上顧良久。嘆美而去。僧問曰。駕至。師何不迎。曇曰。駕至乎。曰。然。曇屈指曰。山僧持五戒。僧罔措其語。朝旨賜曇。號曰演梵善逝利國崇教大禪師。上堂曰。只個現成公案。眾中領解者極多。錯會者不少。所以金鍮不辨。玉石不分。龍河者里。直要分辨去也。張上座。李上座。一個手臂長。一個眼睛大。總似今日達磨一宗。教甚麼人擔荷。噓一聲。下座。洪武三年。高帝擇有志沙門。通誠佛國。曇應詔。夏六月御餞都門。從行者二十餘人。道經高昌素葉諸國。諸國俱尊禮之。以象馬傳送。達僧伽羅國。國王並群臣。迎曇公于佛山精舍。師事之。膝行求法。敬留休息。曇示微疾。乃呼左右曰。吾不復進矣。又與僧伽王言別。復書遺表並示諸國法語。至夜半問曰。日出否。對曰。未。問至再三。侍者曰。日出矣。乃趺坐。向西而寂。時洪武四年九月也。其國老臣。以辟支弗塔懸記而白王。王遂奉曇禪師。袝葬焉。明年。尚書回奏。高帝覽遺表。而嘉惜曰。中原有僧。萬國之光。敕建浮屠于雨花臺之左。瘞其所遺衣履。表崇德也。繼而奉詔西行。有宗泐禪師。
季潭泐禪師
宗泐禪師。姓周氏。臺之臨海人。號季潭。別稱全室。為笑隱欣公之望子。
【現代漢語翻譯】 現代漢語譯本 皇帝經常更換便服，帶著近臣私自來到天界寺。他看見曇禪師結跏趺坐在丈室裡，儼然入定。皇帝看了很久，讚美一番后離去。僧人問道：『皇上駕到，師父為何不去迎接？』曇禪師反問道：『皇上駕到了嗎？』僧人回答：『是的。』曇禪師屈指一算，說：『山僧我持守五戒。』僧人一時語塞。朝廷下旨賜予曇禪師稱號，叫做『演梵善逝利國崇教大禪師』。 曇禪師上堂說法時說：『這個現成的公案，眾人中領悟理解的人很多，但錯誤理解的人也不少。所以才會有真金和黃銅不辨，美玉和石頭不分的情況。就在這龍河這裡，務必要分辨清楚。』又說：『張上座，李上座，一個手臂長，一個眼睛大，總好像今日的達磨一宗，教什麼人來承擔呢？』噓嘆一聲，便下座了。 洪武三年，明太祖選擇有志向的僧人，前往佛國通好。曇禪師應詔前往，六月在都城城門接受皇帝的餞行。隨行人員有二十多人。一路經過高昌、素葉等國，各國都非常尊敬他，用大象和馬匹傳送物資。到達僧伽羅國（Sri Lanka），國王和群臣在佛山精舍迎接曇禪師，像對待老師一樣侍奉他，跪著請求佛法，恭敬地挽留他休息。曇禪師示現輕微的疾病，於是呼喚左右的人說：『我不能再前進了。』又與僧伽羅國王告別，再次寫下遺表，並向各國展示法語。到了半夜，他問道：『日出了嗎？』回答說：『還沒有。』他再三詢問，侍者回答說：『日出了。』於是他結跏趺坐，面向西方圓寂。時間是洪武四年九月。僧伽羅國的老臣，根據辟支佛塔的懸記稟告國王，國王於是將曇禪師安葬在佛塔旁邊。 第二年，尚書回朝奏報此事，明太祖看了曇禪師的遺表，嘉獎並惋惜地說：『中原的僧人，是萬國的光芒。』下令在雨花臺的左邊建造浮屠塔，埋葬他遺留的衣物鞋子，以此表彰他的崇高品德。緊接著奉詔西行的，有宗泐禪師。 季潭泐禪師 宗泐禪師，姓周，是臺州臨海人，法號季潭，別號全室，是笑隱欣公所器重的弟子。
【English Translation】 English version The emperor often changed into plain clothes and secretly visited the Tiangjie Temple with his close ministers. He saw Chan Master Tan sitting in full lotus posture in his room, appearing to be in deep meditation. The emperor gazed at him for a long time, praised him, and then left. A monk asked: 'The emperor arrived, why didn't the master go to greet him?' Chan Master Tan asked in return: 'Did the emperor arrive?' The monk replied: 'Yes.' Chan Master Tan counted on his fingers and said: 'This mountain monk observes the five precepts.' The monk was speechless. The imperial court issued an edict bestowing upon Chan Master Tan the title 'Enyan Shanshi Liguo Chongjiao Great Chan Master'. Chan Master Tan said during an Dharma talk: 'This ready-made case, many in the assembly understand it, but not a few misunderstand it. Therefore, there is a situation where gold and brass are not distinguished, and jade and stone are not separated. Right here at Longhe, it is essential to distinguish clearly.' He also said: 'Senior Zhang, Senior Li, one has long arms, one has big eyes, they all seem like today's Dharma lineage, who will bear the responsibility?' He sighed and then stepped down from the seat. In the third year of Hongwu (1370), Emperor Taizu of Ming selected ambitious monks to establish friendly relations with Buddhist countries. Chan Master Tan responded to the call and, in June, received a farewell banquet from the emperor at the capital city gate. More than twenty people accompanied him. Along the way, they passed through Gaochang, Suyeh and other countries, all of which respected him greatly, using elephants and horses to transport supplies. Upon arriving in Sanghalak (Sri Lanka), the king and his ministers welcomed Chan Master Tan at the Fo Shan Vihara, serving him as a teacher, kneeling to request the Dharma, and respectfully asking him to stay and rest. Chan Master Tan manifested a slight illness, so he called his attendants and said: 'I cannot go any further.' He also bid farewell to the King of Sanghalak, wrote a final testament, and showed the Dharma words to various countries. At midnight, he asked: 'Has the sun risen?' The reply was: 'Not yet.' He asked again and again, and the attendant replied: 'The sun has risen.' Thereupon he sat in full lotus posture, facing west, and passed away. The time was the ninth month of the fourth year of Hongwu (1371). The old ministers of Sanghalak, based on the prophecy of the Pacceka Buddha Stupa, reported to the king, who then had Chan Master Tan buried next to the stupa. The following year, the Minister of State returned to the court and reported the matter. Emperor Taizu of Ming read Chan Master Tan's testament, praised and lamented, saying: 'The monk of the Central Plains is the light of all nations.' He ordered the construction of a pagoda to the left of Yuhuatai, burying his remaining clothes and shoes there, to commend his noble virtue. Following him on the journey to the west was Chan Master Zongle. Chan Master Jitan Le Chan Master Zongle, whose surname was Zhou, was from Linhai in Taizhou. His Dharma name was Jitan, and his other name was Quanshi. He was a highly regarded disciple of Xiaoyin Xin Gong.
歷坐名坊。而赴明高帝之詔。兼領天界住持。化周大宇。機契宸衷。應旨涉流沙。度蔥嶺遍游西天。通誠佛域。往返十有四萬余程。皓首還朝。天子嘉其高行。自唐貞觀以來。未之有也。泐生族甚微。父母俱早卒。寄食貧里。貧里不能善之。甫八歲。宿根不昧。趨本郡天寧寺。求佛為師。時笑隱欣公。說法其間。泐跪拜于欣公膝下。公愛而異之。試以心經。脫口成誦。公大喜曰。昏途慧炬也。得度數載。藏文世典。咸貫通焉。欣公屢易名剎。泐皆從侍。公嘗問曰。國師三喚侍者。侍者三應。且道。是平實商量。是格外提持。泐遽對曰。何得剜肉作瘡。曰。將謂你奇特。泐便喝。公拈棒。泐拂袖趨去。欣公告寂。乃召懷渭曰。吾據者床。四十餘年。尚遺望也。然不盡之案。惟你與宗泐。任之耳泐既還臺。寓云峰。隱紫籜。領天寧。俱以誠愨。淳厚之風。化本生之郡。郡人傾信。如葵日也。又僑隱雙徑。時渭禪師。居越之寶相寺。遣使迎泐。泐笑卻之。使再至。僅得遺簡。軌跡杳然。元末。武林名賢。強泐出居中天竺。雖當烽燧四警之際。而施為壯闊。交接從容。無少長貴賤。皆得而瞻禮之。不減欣公說法時也。蓋以中竺經毀。昔繇欣公而新。故泐之光闡前績。湖江稱美焉。明初。詔主天界。高帝以慧曇西往之跡未終。欲
【現代漢語翻譯】 現代漢語譯本 他歷任多個著名寺院的住持，並應明高帝的詔令，兼領天界寺的住持。他的教化遍及整個宇宙，他的思想與皇帝的心意相契合。他奉旨前往西域，穿越蔥嶺，遍游西天（指印度），與佛的領域溝通真誠，往返行程超過十四萬餘裡。最終皓首還朝，天子嘉獎他的高尚品行，認為自唐貞觀以來，從未有過這樣的人。宗泐（Zong Le）的家族出身非常卑微，父母早逝，寄食于貧困的村落。貧困的村落也無法好好地對待他。剛滿八歲時，宿世的善根顯現，他前往本郡的天寧寺，請求以佛為師。當時笑隱欣公（Xiao Yin Xin Gong）在那裡說法，宗泐跪拜在欣公的膝下。欣公喜愛他，認為他與衆不同，便用《心經》來測試他，他能脫口成誦。欣公非常高興，說：『他是黑暗道路上的智慧火炬啊！』得度數年後，藏文和世俗典籍，他都融會貫通。欣公多次更換寺院，宗泐都跟隨侍奉。欣公曾經問他說：『國師三次呼喚侍者，侍者三次應答，你說，這是平實的商量，還是格外的提持？』宗泐立刻回答說：『何必剜肉作瘡？』欣公說：『本以為你有什麼奇特之處。』宗泐便大喝一聲。欣公拿起棒子，宗泐拂袖而去。欣公告知懷渭（Huai Wei）說：『我佔據這張床，已經四十多年了，還有未完成的心願。然而未了結的案件，只有你和宗泐，可以擔當重任。』宗泐回到臺州后，居住在云峰，隱居在紫籜，主持天寧寺，都以真誠、淳厚的風氣，教化他出生的郡。郡里的人傾心信服他，如同葵花向著太陽一樣。他又暫居在雙徑。當時渭禪師（Wei Chanshi）住在越州的寶相寺，派使者迎接宗泐。宗泐笑著拒絕了。使者再次到來，僅得到一封信，宗泐的軌跡已經杳無音信。元朝末年，武林（指杭州）的名士，強行讓宗泐出任中天竺寺的住持。即使在烽火警報四起的時候，他的施為仍然壯闊，與人交往從容不迫，無論年長年少、地位高低，都可以瞻仰禮拜他，不亞於欣公說法的時候。這是因為中天竺寺曾經被毀，過去由欣公重新修建，所以宗泐能夠發揚光大前人的功績，湖江一帶都稱讚他。明朝初年，朝廷下詔讓他主持天界寺。高帝（指明太祖朱元璋）認為慧曇（Hui Tan）西行求法的足跡還沒有結束，想要
【English Translation】 English version He successively served as abbot in several famous monasteries and, upon the decree of Emperor Gao of Ming Dynasty, concurrently held the position of abbot of Tianjie Monastery. His teachings spread throughout the universe, and his thoughts resonated with the emperor's intentions. He was ordered to travel to the Western Regions, cross the Pamir Mountains, and tour the Western Heaven (referring to India), sincerely communicating with the realm of the Buddha, traveling more than 140,000 li (Chinese miles) round trip. Finally, with white hair, he returned to the court, and the emperor praised his noble conduct, believing that since the Zhenguan era of the Tang Dynasty, there had never been such a person. Zong Le's (Zong Le) family origin was very humble, his parents died early, and he lived by begging in a poor village. The poor village could not treat him well. At just eight years old, his innate good roots manifested, and he went to Tianning Monastery in his prefecture, requesting to take the Buddha as his teacher. At that time, Xiao Yin Xin Gong (Xiao Yin Xin Gong) was preaching there, and Zong Le knelt before Xin Gong's knees. Xin Gong loved him and considered him extraordinary, so he tested him with the Heart Sutra, which he recited fluently. Xin Gong was very happy and said, 'He is the torch of wisdom on the dark road!' After being ordained for several years, he thoroughly understood Tibetan texts and secular classics. Xin Gong changed monasteries many times, and Zong Le always followed and served him. Xin Gong once asked him, 'The national teacher called the attendant three times, and the attendant answered three times. Tell me, is this a plain discussion or an extraordinary uplift?' Zong Le immediately replied, 'Why cut flesh to make a wound?' Xin Gong said, 'I thought you had something special.' Zong Le then shouted loudly. Xin Gong picked up a stick, and Zong Le flicked his sleeves and left. Xin Gong told Huai Wei (Huai Wei), 'I have occupied this bed for more than forty years, and there are still unfulfilled wishes. However, the unfinished cases, only you and Zong Le, can take on the responsibility.' After Zong Le returned to Taizhou, he lived in Yunfeng, secluded in Zixiao, and presided over Tianning Monastery, all with sincerity and honesty, transforming the county where he was born. The people of the county wholeheartedly believed in him, like sunflowers facing the sun. He also temporarily resided in Shuangjing. At that time, Chan Master Wei (Wei Chanshi) lived in Baoxiang Monastery in Yuezhou, and sent an envoy to welcome Zong Le. Zong Le refused with a smile. The envoy came again, only to receive a letter, and Zong Le's whereabouts were unknown. At the end of the Yuan Dynasty, famous scholars in Wulin (referring to Hangzhou) forcibly made Zong Le the abbot of Zhongtianzhu Monastery. Even during the time of frequent war alarms, his actions were still magnificent, and his interactions with people were calm and unhurried. Regardless of age or status, everyone could admire and pay respects to him, no less than when Xin Gong was preaching. This is because Zhongtianzhu Monastery had been destroyed and was rebuilt by Xin Gong in the past, so Zong Le was able to carry forward the achievements of his predecessors, and the area around Lake Jiang praised him. In the early Ming Dynasty, the court issued an edict for him to preside over Tianjie Monastery. Emperor Gao (referring to Zhu Yuanzhang, the Hongwu Emperor) believed that the journey of Hui Tan (Hui Tan) to seek the Dharma in the west was not yet over, and wanted to
修之難其人。泐應旨。于洪武丁巳西行。壬戌還朝。復居天界。常入大內。開襟論道。泐留京既久。朝臣黨立。間有嫉之者。泐遂退居鳳陽之槎槎峰。丙寅。帝思泐見。詔歸天界。於是。來往禁廷不容己。廷士建議。以泐于內聖外王之略。無不畢備。請以中順大夫祿。而旌泐。泐引去。至江浦石佛寺示疾。乃喚侍者曰。者個聻。侍者茫然。泐厲聲曰。苦。竟入滅。年七十有四。坐夏六十六。龕歸天界。火浴得設利。光潤明燦者三十颙。建塔于欣公之後。泐之宿願弘深。辨才無礙。際遇乎佛心天子。常于慈明殿設榻。召問心經樞要。泐窮理顯性。徹果該因。深淺開遮。無機不被。天子默以神會。乃敕箋語流行。爰有御製序文。冠于經首。其訶曰。二儀久判。萬物備周。子民者君。育民者法。其法也。三綱五常。以示天下。亦以五刑。輔弼之。有等㐫頑不循教者。往往有趨火赴淵之為。終不自省。是㐫頑者。非特中國之有。盡天下莫不亦然。俄西域生佛。號曰釋迦。其為佛也。行深愿重。始終不二。於是。出世間。脫苦趣。其為教也。仁慈忍辱。務明心以立命。執此道而為之。意在人皆如此。利濟群生。今時之人。罔知佛之所以。每云法空虛而不實。何以導君子引小人。以朕言之則不然。佛之教。實而不虛。正欲去愚迷之
虛。立本性之實。特挺身苦行。外其教而異其名。脫苦有情。昔佛在時。侍從聽法者。皆聰明之士。演說者。三綱五常之性理也。既聞之後人各獲福。自佛入滅。其法流入中國。間有聰明者。動演人天小果。猶能化㐫頑為善。何況聰明者。知大乘。而識宗旨者乎。如心經。每言空。不言實。所言之空。乃相空耳。除空之外。所存者本性也。所謂空相有六。謂。口空說相。眼空色相。耳空聽相。鼻空嗅相。舌空味相。身空樂相。其六空之相。又非真相之空。乃妄想之相。謂之空相。是空相。愚及世人。禍及古今。往往愈墜彌深。不知其幾斯空相。前代帝王被所惑。而幾喪天下者。周之穆王。漢之武帝。唐之玄宗。蕭梁武帝。元魏主燾。李後主。宋徽宗。此數帝。廢國忘政。惟蕭梁武帝。宋之徽宗。以及殺身。皆繇妄想飛昇。及入佛天之地。其佛天之地。未嘗渺茫。此等快樂。世常有之。為人性。貪而不覺。而又取其樂。人世有之者何。且佛天之地如為。國君及王侯者。若不作非為善。能保守此境。非佛天者何。如不能保守。而偽為用妄想之心。即入空虛之境。故有如是斯空相。富者被纏。則淫慾並生喪富矣。貧者被纏。則諸惡並作殞身矣。其將賢未賢之人被纏。則非仁人君子也。其僧道被纏。則不能立本性而見宗旨者也
{ "translations": [ "現代漢語譯本：", "虛妄啊！樹立根本自性的真實。特別挺身而出，苦行修煉。將（其他）教義置之度外，並改換名稱。脫離苦難的有情眾生啊！過去佛陀在世的時候，侍奉在旁聽聞佛法的，都是聰明之士。他們所演說的是三綱五常的性理啊。聽聞之後，人們各自獲得福報。自從佛陀入滅之後，佛法傳入中國。偶爾有聰明的人，動輒演說人天小果（指人道和天道的果報），尚且能夠化解兇頑，使之向善。更何況是聰明的人，瞭解大乘佛法，並且認識其宗旨呢？比如《心經》，總是說『空』，而不說『實』。所說的『空』，乃是相空罷了。除去空之外，所存在的乃是本性啊。所謂的空相有六種，即：口空說相，眼空色相，耳空聽相，鼻空嗅相，舌空味相，身空樂相。這六種空相，又不是真相的空，而是妄想之相，稱之為『空相』。這種空相，愚弄了世人，禍害了古今，往往越陷越深。不知道有多少人被這種空相所迷惑。前代的帝王被其迷惑，而幾乎喪失天下的，有周穆王、漢武帝、唐玄宗、蕭梁武帝、元魏主拓跋燾、李後主、宋徽宗。這幾位帝王，荒廢國家，忘記政事。只有蕭梁武帝、宋徽宗，甚至因此喪命。都是因為妄想飛昇，以及進入佛天之地。他們所認為的佛天之地，未嘗渺茫。這種快樂，世間常常有。因為人性貪婪而不自覺，而又去追求這種快樂。人世間所擁有的這些是什麼呢？況且佛天之地，如果讓國君及王侯來治理，如果不作惡而行善，就能夠保守這個境地，這不就是佛天嗎？如果不能保守，而虛偽地使用妄想之心，就會進入空虛的境地。所以才有這樣的空相。富人被空相纏繞，就會淫慾並生，喪失財富。窮人被空相纏繞，就會諸惡並作，喪失性命。那些將要賢明但還未賢明的人被空相纏繞，就不能成為仁人君子。那些僧道被空相纏繞，就不能樹立根本自性，而見到佛法的宗旨。", "english_translations": [ "English version:", "Ah, the emptiness! Establish the reality of the fundamental nature. Especially step forward to practice asceticism. Put aside other teachings and change the name. Deliver sentient beings from suffering! In the past, when the Buddha was in the world, those who attended and listened to the Dharma were all intelligent people. What they expounded were the principles of the Three Cardinal Guides and the Five Constant Virtues. After hearing them, people each obtained blessings. Since the Buddha entered Nirvana, the Dharma has flowed into China. Occasionally, there are intelligent people who readily expound the small fruits of humans and devas (referring to the rewards of the human and heavenly realms), and are still able to transform the fierce and stubborn to goodness. How much more so for intelligent people who understand the Mahayana Dharma and recognize its purpose? For example, the Heart Sutra always speaks of 'emptiness' (空, kong), but does not speak of 'reality' (實, shi). The 'emptiness' spoken of is merely the emptiness of phenomena (相空, xiang kong). Apart from emptiness, what remains is the fundamental nature. The so-called emptiness of phenomena has six aspects, namely: the emptiness of the mouth in speaking of phenomena, the emptiness of the eye in seeing phenomena, the emptiness of the ear in hearing phenomena, the emptiness of the nose in smelling phenomena, the emptiness of the tongue in tasting phenomena, and the emptiness of the body in experiencing pleasure. These six aspects of emptiness are not the emptiness of true reality, but rather the phenomena of delusion, which are called 'emptiness of phenomena'. This emptiness of phenomena deceives the foolish and the worldly, and harms the past and present, often causing them to sink deeper and deeper. It is not known how many people have been deluded by this emptiness of phenomena. The emperors of previous dynasties who were deluded by it and almost lost their empires include King Mu of Zhou, Emperor Wu of Han, Emperor Xuanzong of Tang, Emperor Wu of Liang, Emperor Taiwu of Northern Wei (拓跋燾, Tuoba Tao), Li Houzhu, and Emperor Huizong of Song. These emperors neglected their countries and forgot their governance. Only Emperor Wu of Liang and Emperor Huizong of Song even lost their lives because of their delusions of ascending to the heavens and entering the land of the Buddhas and devas. The land of the Buddhas and devas that they imagined was never vague. This kind of happiness is often present in the world. Because human nature is greedy and unaware, they seek this kind of happiness. What are these things that exist in the human world? Moreover, if the land of the Buddhas and devas were to be governed by rulers and kings, if they did not do evil but did good, they would be able to preserve this realm. Is this not the land of the Buddhas and devas? If they cannot preserve it and falsely use the mind of delusion, they will enter the realm of emptiness. Therefore, there is such an emptiness of phenomena. If the rich are entangled by emptiness, lust will arise and they will lose their wealth. If the poor are entangled by emptiness, all kinds of evil will be done and they will lose their lives. If those who are about to become virtuous but are not yet virtuous are entangled by emptiness, they cannot become benevolent people and gentlemen. If monks and Taoists are entangled by emptiness, they cannot establish their fundamental nature and see the purpose of the Dharma." ] }
。所以本經題云心經者。正欲去心之邪念。以歸正道。豈教之妄耶。朕特述此。使聰明者。觀二儀之覆載。日月之循環。虛實之孰取。保命者何如。若取有道保有方。豈不佛法之良哉。色空之妙乎。高帝自登極來。潛心性理。與諸禪宿盤桓。無虛歲月也。然于曇泐二公。尤追惜之。蓋嘉其壯志西行。大光聖化云。
贊曰。曇泐二禪師。望重龍河。道欽有國者。可謂一時能事矣。況其利物多方。言言合轍。法法隨根。又以道餘名振他邦。亦空谷而分聲也。昔大覺氏記。像法有從地涌出無數菩薩。順逆行道。護持法藏。人天莫測。今觀二師之軌跡。無乃是其數乎。
海門則禪師
禪師。名惟則。字天真。祖姓費。湖州人也。慕禪宗而脫白焉。即䟦涉謀道。不計得失。歷見一十八員知識。俱不契。千巖禪師。以則為大器。乃謂之曰。當今佛法。大有子知見迥別。不能了悟。無極源老人者。隱西江匡廬。將六十年矣。雖臘高百歲。未將此道易賺於人。子宜見之。或緣在彼。亦不孤負子行腳苦心也。則往謁之。見源枯坐木龕。常達旦不臥。霜眉如戟。威德逼人。惟三五白髮侍僧同居。則展拜足下。擬請益。弗能申詞而出。私問侍者曰。和尚座下。有禪者來往否。侍者曰。來者多矣。柰老漢煞不近情。率以孤寂
【現代漢語翻譯】 現代漢語譯本：所以這部經題名為《心經》，正是要去除心中的邪念，迴歸正道，難道是教人虛妄嗎？我特地闡述這些，讓聰明的人觀察天地的覆蓋承載，日月的循環往復，虛幻與實在應該如何取捨，保全生命應該怎樣做。如果能用正確的方法獲取，用正確的方式保有，豈不是佛法的精妙之處，色空的奧秘所在嗎？高帝自從登基以來，潛心研究性理，與各位禪師一起探討，沒有虛度光陰。尤其對曇泐二位禪師，更加追念惋惜。因為讚賞他們壯志西行，大力弘揚佛法。
讚頌說：曇泐二位禪師，聲望很高，遠播龍河（指遙遠的地方）。他們的德行受到統治者的敬佩，真可稱得上是一時之俊傑。況且他們利益眾生的方法很多，言語都符合佛理，教法都順應眾生的根器。又因為修道的名聲遠揚到其他國家，就像空曠的山谷也能傳播聲音一樣。過去大覺世尊（指釋迦牟尼佛）預言，在末法時代會有無數菩薩從地涌出，順應和違逆世俗的方式修行，護持佛法，其神妙莫測。現在觀察二位禪師的軌跡，莫非就是其中的一部分嗎？
海門則禪師
禪師，法名惟則，字天真，俗姓費，是湖州人。他仰慕禪宗而出家。隨即跋山涉水尋求真理，不計較得失。先後拜見了十八位善知識，但都未能契合。千巖禪師認為惟則是個可造之材，就對他說：『當今的佛法，很多人知見迥異，不能領悟。無極源老禪師隱居在西江廬山，已經有六十年了。雖然年紀很大，但從未輕易將他的道傳授給別人。你應該去拜見他，或許你們有緣分，也不會辜負你四處參學的苦心。』惟則前往拜見無極源禪師，看到他枯坐在木龕里，常常整夜不睡，眉毛像戟一樣豎起，威嚴令人敬畏。只有三五個白髮侍僧與他同住。惟則跪拜在他的腳下，想要請教，卻說不出話來，只好退了出來。他私下問侍者說：『和尚座下，有禪者來往嗎？』侍者說：『來的人很多，但老和尚很不近人情，總是喜歡孤獨寂靜。』
【English Translation】 English version: Therefore, the title of this scripture, 'Heart Sutra,' is precisely to remove the evil thoughts in the mind and return to the right path. Is it teaching falsehood? I have specially explained these things to allow intelligent people to observe the covering and bearing of heaven and earth, the cycle of the sun and moon, how to choose between illusion and reality, and how to preserve life. If one can acquire with the right method and preserve with the right way, wouldn't it be the essence of Buddhism and the mystery of form and emptiness? Since Emperor Gao ascended the throne, he has devoted himself to the study of human nature and principle, discussing with various Zen masters, without wasting time. He especially cherished and regretted the two Zen masters, Tanle, because he admired their ambition to travel west and greatly promote Buddhism.
The eulogy says: The two Zen masters, Tan and Le, had a high reputation, far spreading to Longhe (referring to a distant place). Their virtues were admired by the rulers, truly worthy of being outstanding figures of the time. Moreover, they benefited sentient beings in many ways, their words all in accordance with Buddhist principles, and their teachings all in accordance with the roots of sentient beings. Furthermore, their reputation for cultivating the Tao spread to other countries, just like an empty valley can spread sound. In the past, the Great Awakened One (referring to Shakyamuni Buddha) predicted that in the Dharma-ending Age, countless Bodhisattvas would emerge from the earth, cultivating in ways that conform to and defy worldly customs, protecting the Dharma, whose mystery is unfathomable. Now, observing the traces of the two masters, could they be among them?
Zen Master Haimen Ze
The Zen master's Dharma name was Weize, his style name was Tianzhen, and his secular surname was Fei. He was from Huzhou. He admired Zen Buddhism and became a monk. Immediately, he traveled through mountains and rivers in search of truth, without considering gains or losses. He visited eighteen good teachers, but none of them were in accord. Zen Master Qianyan believed that Weize was a promising talent, so he said to him: 'In today's Buddhism, many people have different views and cannot understand. The old Zen master Wujiyuan has been living in seclusion in Mount Lu in Xijiang for sixty years. Although he is very old, he has never easily passed on his Tao to others. You should go to see him, perhaps you have a karmic connection, and it will not disappoint your hard work in studying everywhere.' Weize went to visit Zen Master Wujiyuan and saw him sitting withered in a wooden niche, often not sleeping all night, his eyebrows standing up like halberds, his majesty awe-inspiring. Only three or five white-haired attendant monks lived with him. Weize knelt at his feet, wanting to ask for instruction, but could not speak, so he retreated. He privately asked the attendant, 'Are there any Zen practitioners coming and going under the abbot's seat?' The attendant said, 'Many people come, but the old abbot is very unsociable and always likes to be alone and quiet.'
引去。縱有求住者。難受龕前曲折。則曰。我求依棲可乎。曰。住即得。只是不可問佛法。則聞說大驚。居三月餘。果不蒙一言啓發。一日值源如廁。則遂問曰。如何是祖師西來意。源公擒住曰。道道。則氣索不能對。源托開。則失腳倒地。大悟。失聲發笑。源曰。子有得耶。則便連搖其手。源曰。黃河三千年一度清。於是服勤久之。源公乃謂曰。當時雪巖先師言。我福薄不宜出世。只可山邊水邊。覓一個半個足矣。今住此山。不意子來。然子緣十倍於我。時至矣。宜東行。則既受命。遂應嘉禾海門之請。上堂曰。三三三。九九九。海門潮音似雷吼。香浮菊圃獻金錢。靈感杞堤呈玉狗。你也有。我也有。捩轉南辰看北斗。忽涌身。作修羅擎日月勢。便下座。有僧問。如何是日面佛。則曰。今日云生。如何是月面佛。曰。夜來再看。僧又問。作么是佛祖為人處。則曰。狗䑛熱油鐺。只如和尚。還有為人處也無。曰。猛虎當路坐。問。喫茶去意旨如何。曰。舌頭不出口。進云。便是向上事否。曰。掩鼻偷香。洪武初。蒲車徴則。赴皇都法會。則因足疾疏辭。高帝手敕曰。無心野鶴。不忘霄漢翱翔。跛腳老僧。可任山云自在。乃賜還山。示眾曰。菊綻東籬香正浮。海天空闊月華秋。當陽拈出吹毛利。剿絕縱橫六不收。又誡其
【現代漢語翻譯】 （僧人）離開了。即使有人請求留下，也難以忍受龕前（佛龕之前）的繁瑣規矩。於是（僧人）說：『我請求在這裡依附居住可以嗎？』（源公）回答說：『住下是可以的，只是不可以問佛法。』（僧人）聽了這話非常驚訝。住了三個多月，果然沒有得到一句開示。一天，（僧人）遇到源公去廁所，就問：『如何是祖師西來意？』（如何是禪宗的真諦？）源公一把抓住（僧人）說：『道！道！』（說！說！）（僧人）氣喘吁吁說不出話。源公放開（僧人），（僧人）失足倒地，大徹大悟，失聲大笑。源公問：『你有所得了嗎？』（僧人）就連忙搖手（表示無法用語言表達）。源公說：『黃河三千年才清一次啊！』於是（僧人）服侍源公很久。源公才對（僧人）說：『當初雪巖先師（雪巖欽，禪師名號）說過，我福薄不適合出來弘法，只能在山邊水邊，找一個半個（弟子）就足夠了。現在住在這座山裡，沒想到你來了。然而你的緣分比我好十倍，時機到了，應該向東去。』（僧人）接受了命令，就應嘉禾海門（地名）的邀請。上堂說法時說：『三三三，九九九，海門潮音像雷吼。香浮菊圃獻金錢，靈感杞堤呈玉狗。你也有，我也有，捩轉南辰看北斗。』（用數字和景象來暗示禪機）忽然縱身一躍，做出修羅（Asura，佛教中的一種神）擎日月的姿勢，就下座了。有僧人問：『如何是日面佛？』（如何是佛的顯現？）則（僧人）回答說：『今日云生。』（今天有云彩）問：『如何是月面佛？』（如何是佛的另一面？）回答說：『夜來再看。』（晚上再看）僧人又問：『作么是佛祖為人處？』（佛祖如何教化世人？）則（僧人）說：『狗舔熱油鐺。』（狗舔熱油鍋，比喻徒勞無功）問：『像和尚您，還有為人處嗎？』（您還有教化人的方法嗎？）回答說：『猛虎當路坐。』（猛虎擋路，比喻危險而直接）問：『喫茶去意旨如何？』（趙州禪師的著名公案，意指禪的真諦）回答說：『舌頭不出口。』（無法用言語表達）僧人進一步問：『便是向上事否？』（這就是最高的境界嗎？）回答說：『掩鼻偷香。』（自欺欺人）洪武初年，用蒲車（一種輕便的車）徵召則（僧人），赴皇都（南京）法會。則（僧人）因為腳疾上疏推辭，高帝（明太祖朱元璋）手書敕令說：『無心野鶴，不忘霄漢翱翔；跛腳老僧，可任山云自在。』（即使是閑散的野鶴，也不會忘記在天空翱翔；即使是跛腳的老僧，也可以自由自在地在山間雲霧中生活。）於是賜還山中。則（僧人）向大眾開示說：『菊綻東籬香正浮，海天空闊月華秋。當陽拈出吹毛利，剿絕縱橫六不收。』（菊花在東邊的籬笆邊盛開，香氣正濃，海闊天空，秋月皎潔。當面拿出吹毛利劍，徹底斬斷一切，縱橫交錯都不放過。）又告誡他的
【English Translation】 (The monk) departed. Even if someone requested to stay, it would be difficult to endure the complexities before the shrine. Then (the monk) said, 'May I request to reside here?' (Yuan Gong) replied, 'Staying is permissible, but you must not inquire about the Buddha-dharma.' (The monk) was greatly astonished upon hearing this. After residing for more than three months, he indeed did not receive a single word of enlightenment. One day, (the monk) encountered Yuan Gong going to the restroom and asked, 'What is the meaning of Bodhidharma's (達摩) coming from the West?' (What is the essence of Zen Buddhism?) Yuan Gong seized (the monk) and said, 'Speak! Speak!' (The monk) was breathless and unable to answer. Yuan Gong released (the monk), and (the monk) lost his footing and fell to the ground, experiencing great enlightenment, and burst out laughing. Yuan Gong asked, 'Have you attained something?' (The monk) repeatedly shook his head (indicating it could not be expressed in words). Yuan Gong said, 'The Yellow River clears only once every three thousand years!' Thereupon, (the monk) served Yuan Gong for a long time. Yuan Gong then said to (the monk), 'In the past, Zen Master Xueyan (雪巖欽) said, 'My blessings are meager and I am not suited to appear in the world. It is enough for me to find one or two (disciples) by the mountains and waters. Now, residing in this mountain, I did not expect you to come. However, your karmic affinity is ten times greater than mine, the time has come, you should go east.'' (The monk), having received the order, accepted the invitation of Jiahe Haimen (嘉禾海門, place name). When ascending the Dharma seat, he said, 'Three three three, nine nine nine, the tidal sound of Haimen is like a thunderous roar. Fragrance floats from the chrysanthemum garden, offering golden coins, spiritual inspiration appears on the Qi embankment, presenting jade dogs. You also have it, I also have it, turn the Southern Dipper to look at the Northern Star.' (Using numbers and scenery to hint at Zen principles.) Suddenly leaping up, he made the posture of an Asura (阿修羅, a type of deity in Buddhism) holding up the sun and moon, and then descended from the seat. A monk asked, 'What is the Buddha with the sun-face?' (What is the manifestation of the Buddha?) Ze (則, the monk) replied, 'Today clouds arise.' (Today there are clouds.) Asked, 'What is the Buddha with the moon-face?' (What is the other side of the Buddha?) Replied, 'Look again tonight.' (Look again at night.) The monk further asked, 'What is the Buddha-ancestor's way of acting for people?' (How do the Buddhas and patriarchs teach sentient beings?) Ze (則) said, 'A dog licks a hot oil pan.' (A dog licks a hot oil pot, a metaphor for futile effort.) Asked, 'Like the abbot, do you still have a way of acting for people?' (Do you still have a method of teaching people?) Replied, 'A fierce tiger sits in the middle of the road.' (A fierce tiger blocks the road, a metaphor for danger and directness.) Asked, 'What is the meaning of 'Go drink tea'?' (The famous koan of Zen Master Zhaozhou, referring to the essence of Zen.) Replied, 'The tongue does not leave the mouth.' (Cannot be expressed in words.) The monk further asked, 'Is this the matter of going upwards?' (Is this the highest state?) Replied, 'Stealing fragrance while covering the nose.' (Deceiving oneself.) In the early years of Hongwu (洪武, reign title of the Ming dynasty), Ze (則) was summoned by carriage to attend the Dharma assembly in the imperial capital (Nanjing). Ze (則) declined due to a foot ailment, and Emperor Gao (高帝, Emperor Taizu of Ming, Zhu Yuanzhang) personally wrote an edict saying, 'A wild crane without intention does not forget to soar in the heavens; a lame old monk can freely roam the mountain clouds.' (Even a free wild crane will not forget to soar in the sky; even a lame old monk can live freely in the mountain clouds.) Thereupon, he was granted permission to return to the mountain. Ze (則) instructed the assembly, saying, 'Chrysanthemums bloom by the eastern fence, their fragrance is floating, the sea and sky are vast, the autumn moon is bright. Directly display the hair-splitting sword, completely cut off everything, not letting go of anything, whether vertical or horizontal.' (Chrysanthemums bloom by the eastern fence, their fragrance is strong, the sea and sky are vast, the autumn moon is bright. Directly display the hair-splitting sword, completely cut off everything, not letting go of anything, whether vertical or horizontal.) He also warned his
門人智安曰(安號懶云)。鏡非不明也。盲者持之以蓋卮。琴非不高也。聾者用之以拄戶。有此境界。方得自在。否則總被高明二病。侵入膏肓。妄為人師。自招罪犯。故吾無極老人。一生不為高明所買。所以人天莫柰渠何。癸酉二月。則有捐座意。弟子請遺語。則笑曰。平常說底不是耶。遂奄化。初胡秋碧。欲寫則頂相千幅。流施人間。將半。適日本人至見之。皆羅拜曰。吾國祖師也。安在此乎。競以金貿之東歸。
贊曰。凡讀史至精神相貫處。惟恐其欲盡。蓋今古之同心也。余讀天真行狀。至參無極老人。老人一段威德。猶在紙上逼人。恨不展日為年。使老人緒餘。廣滿人間。饒益澆漓之俗。可勝幸哉。然天真操履。酷肖其師。豈非蟠桃有核乎。或謂。丹山羽王。不容偽矣。
云居呆庵莊禪師
禪師普莊者。字敬中。臺之仙居袁氏子也。家人見梵僧入舍而生。三歲。解跏趺。喜學梵音。九歲而梵唄皆有律度。其族愛而呼之。曰佛童。年十三。從季父子鄞。依天童左庵良禪師。為沙彌。左庵亦愛之。仍呼曰佛童。久之秉戒。參禪不悟。適了堂一禪師。自紫籜山來天寧。莊童時。素聞其名。私喜曰。此吾故山善知識也。趨謁之。而得道焉。歸省左庵。左庵卒。了堂來居天童。會恕中慍禪師。應詔退
【現代漢語翻譯】 現代漢語譯本： 門人智安（智安，法號懶云）說：『鏡子不是不亮，而是瞎子用它來蓋酒杯；琴不是不好，而是聾子用它來拄門。』有了這種境界，才能得到自在。否則，總會被『高』、『明』兩種毛病侵入膏肓，妄為人師，自招罪孽。所以我的無極老人，一生不被『高明』所迷惑，因此人天都奈何不了他。癸酉年二月，老人有捐棄座位之意，弟子請求遺言，老人笑著說：『平常說的還不夠嗎？』於是安然去世。當初胡秋碧想要畫老人的頂相千幅，流傳於世間。畫到一半時，恰逢日本人來到，都跪拜說：『這是我國的祖師啊！安在哪裡？』競相用金錢購買，帶回東方。 贊曰：凡是讀史，讀到精神相通的地方，只怕它寫得不夠詳盡，因為這是古今人心相同的地方啊。我讀《天真行狀》，讀到參訪無極老人那一段，老人的威德，彷彿還在紙上逼人。恨不得縮短時間，使老人的遺緒，廣佈人間，饒益這澆薄的世俗，那該是多麼幸運啊！然而天真的操守行為，酷似他的老師，難道不是因為蟠桃有核嗎？有人說：丹山上的鳳凰，是不容許有假的啊！ 云居呆庵莊禪師 禪師普莊，字敬中，是臺州仙居袁氏的兒子。家人看見有梵僧進入家中而生下他。三歲時，就會跏趺坐，喜歡學習梵音。九歲時，唱誦梵唄都很有節奏。他的族人喜愛他，稱他為『佛童』。十三歲時，跟隨季父子鄞，依止天童左庵良禪師，做沙彌。左庵也很喜愛他，仍然稱他為『佛童』。很久之後，他受了戒，參禪卻不能開悟。恰逢了堂一禪師，從紫籜山來到天寧，莊童平時就聽說過他的名聲，私下高興地說：『這是我故鄉的善知識啊！』於是前去拜見他，因而得道。他回家探望左庵，左庵去世。了堂來居住在天童，適逢恕中慍禪師，應詔退隱。
【English Translation】 English version: Disciple Zhian (Zhian, styled Lazy Cloud) said: 'It's not that the mirror is not bright, but that a blind man uses it to cover his wine cup; it's not that the zither is not good, but that a deaf man uses it to prop up the door.' Having this state of mind, one can attain freedom. Otherwise, one will always be invaded by the two illnesses of 'high' and 'bright', becoming a teacher in vain and inviting sin upon oneself. Therefore, my Old Man Wuji (Limitless), throughout his life, was not bought by 'high-mindedness', so humans and gods could do nothing to him. In the second month of Guiyou year, the old man had the intention of relinquishing his seat. The disciple asked for his last words, and the old man smiled and said: 'Isn't what I usually say enough?' Then he passed away peacefully. Initially, Hu Qiubi wanted to paint a thousand portraits of the old man's crown of head and spread them in the world. When he was halfway through, it happened that Japanese people came and all prostrated and said: 'This is our country's patriarch! Where is An?' They competed to buy them with gold and took them back to the East. Eulogy: Whenever reading history, when reaching the point where the spirits connect, one only fears that it is not written in enough detail, because this is where the hearts of ancient and modern people are the same. When I read 'The Deeds of Tianzhen (Innocence)', when I read the part about visiting Old Man Wuji, the old man's awe-inspiring virtue still seems to press upon people from the paper. I regret not being able to shorten the time, so that the old man's legacy could be widely spread in the world, benefiting this degenerate world. How fortunate that would be! However, Tianzhen's conduct and behavior are very similar to his teacher's. Isn't it because the flat peach has a pit? Someone said: The phoenix on Dan Mountain does not tolerate falsehood! Zen Master Zhuang of Dai'an (Fool's Hut) in Yunju Zen Master Puzhuang (Universally Solemn), styled Jingzhong (Reverent Center), was the son of the Yuan family of Xianju in Taizhou. His family saw a Brahman monk enter their house and he was born. At the age of three, he could sit in the lotus position and liked to learn Sanskrit sounds. At the age of nine, his chanting of Sanskrit hymns was very rhythmic. His family loved him and called him 'Buddha Child'. At the age of thirteen, he followed his uncle Ziyin and relied on Zen Master Zuo'an Liang (Left Bank Good) of Tiantong (Heavenly Child) Monastery as a novice monk. Zuo'an also loved him and still called him 'Buddha Child'. After a long time, he received the precepts, but could not attain enlightenment through Chan practice. It happened that Zen Master Liaotang (Completely Hall) came to Tianning (Heavenly Peace) Monastery from Zisuo (Purple Bamboo Shoot) Mountain. Zhuang Tong had heard of his name in ordinary times, and secretly rejoiced and said: 'This is my hometown's good teacher!' So he went to visit him and attained the Way. He returned home to visit Zuo'an, and Zuo'an passed away. Liaotang came to reside at Tiantong, and it happened that Zen Master Shuzhong Yun (Forgiving Center Warm), retired in response to an imperial edict.
休于翠山。了堂命莊。為翠山使。莊與慍語。慍大奇之曰。天童法兄。得人如此。不負紫籜先和尚矣。莊向以呆庵自稱。匯雜稿為呆庵集。呈慍。慍讀之。大喜曰。吾侄。當有大名于當世。惜吾老耳。然蘭以幽而香。松以曲而壽。惟吾侄勉之。乃引長偈為贈。偈曰。燭龍吐火燒虛空。處處江河盡枯竭。方士神僧世已無。誰倒天瓢洗炎熱。柴門日高關未抽。豈為一口生閑愁。南村北村青稻死。上田下田黃埃流。竹外忽然聞剝啄。侄也何為到林壑。油黃卷子手持來。玉潤珠輝見新作。載舒載讀心眼開。便如飲我甘露杯。老懷從此頓蘇豁。末運不畏宗綱頹。我有一句須聽取。無智人前莫輕舉。山前石虎咬煙菟。吒沙獵頷九條尾。洪武十年。有敕天下僧倫。演心經楞伽金剛三經。莊與性原禪師。提綱于金山大會。次年至金陵。館天界。位望最尊者滿庵輩。莊與辨論。機窮底蘊。學士周公維修。時亦在坐。乃問三禪師曰。儒有儒師。禪有禪師。經有經師。一切百工伎藝。俱有所師。何是無師智。莊答曰。七情五欲。修駭曰。如是則無師之智。非極則也(一本云。安稱極則)。莊舒右腳曰。山僧自到京。跛卻一隻腳。滿庵笑曰。須是者呆漢始得。又明年。領江西撫州之北禪寺。曆元以來。禪道多興吳越。而西江馬祖百丈之威儀。大
【現代漢語翻譯】 現代漢語譯本 在翠山隱居。了堂任命莊某為翠山主管。莊某與慍交談。慍非常驚奇地說：『天童法兄，得到這樣的人才，不辜負紫籜先和尚了。』莊某向來以呆庵自稱，彙集雜稿為《呆庵集》，呈給慍。慍讀後，非常高興地說：『我的侄子，將來一定會在當世有大名。可惜我老了。然而蘭花因為幽靜而散發香味，松樹因為彎曲而長壽。希望我的侄子努力啊。』於是寫了一首長偈贈送給他。偈語說：『燭龍吐火燃燒天空，處處江河都乾涸了。方士神僧世上已經沒有了，誰來傾倒天瓢洗去這炎熱？柴門日上三竿還未打開，難道是爲了餬口而生出閑愁？南村北村青色的稻子都死了，上田下田到處是黃色的塵埃。竹林外忽然聽到敲門聲，侄兒你為何來到這山林？拿著油黃色的卷子而來，玉潤珠輝，看到了你的新作。一遍遍舒展開來閱讀，心眼都打開了，就像喝了甘露一樣。我這老懷從此頓時舒暢開朗，末法時代也不怕宗綱衰頹。我有一句話你要聽取，不要在沒有智慧的人面前輕易顯露。山前的石虎咬著煙中的兔子，張開大嘴露出九條尾巴。』 洪武十年（1377年），有皇帝的敕令，要求天下僧人講解《心經》、《楞伽經》、《金剛經》三部經典。莊某與性原禪師在金山大會上提出綱要。第二年到達金陵（今南京），住在天界寺。地位和聲望最高的滿庵等人，與莊某辯論，一直辯論到窮盡底蘊。學士周公維修，當時也在座，於是問三位禪師說：『儒家有儒家的老師，禪宗有禪宗的老師，經典有講解經典的老師，一切工匠技藝，都有老師。什麼是無師智？』莊某回答說：『七情五欲。』周公維修驚駭地說：『如果這樣，那麼無師之智，就不是最高的境界了（一本書上說：怎麼能稱得上是最高的境界）。』莊某伸出右腳說：『山僧自從到了京城，就跛了一隻腳。』滿庵笑著說：『必須是這個呆漢才行。』又過了一年，莊某主管江西撫州的北禪寺。從元朝以來，禪道大多在吳越地區興盛，而西江馬祖（Mazu Daoyi）百丈（Baizhang Huaihai）的威儀，非常盛大。
【English Translation】 English version He rested at Emerald Mountain. Liaotang appointed Zhuang as the administrator of Emerald Mountain. Zhuang spoke with Yun. Yun was greatly surprised and said, 'Dharma Brother Tiantong, to have obtained such a person, you have not failed the late Elder Zisuo.' Zhuang usually referred to himself as Daian, and compiled miscellaneous writings into the 'Daian Collection', which he presented to Yun. After reading it, Yun was very pleased and said, 'My nephew, you will surely have a great name in this era. It's a pity I am old. However, orchids are fragrant because of their seclusion, and pines are long-lived because of their crookedness. I hope my nephew strives hard.' So he wrote a long verse as a gift. The verse says: 'The Torch Dragon spits fire and burns the sky, everywhere rivers and streams are dried up. Taoist priests and divine monks are no longer in the world, who will pour down the heavenly ladle to wash away this heat? The brushwood gate is not opened even when the sun is high, is it because of making a living that idle worries arise? The green rice in the southern and northern villages is dead, the upper and lower fields are full of yellow dust. Suddenly hearing a knock outside the bamboo forest, why have you come to this mountain forest, nephew? Holding a yellowish scroll in your hand, jade-like and pearl-like, I see your new work. Spreading it out and reading it again and again, my heart and eyes are opened, as if drinking sweet dew. My old heart is suddenly refreshed and cheerful from now on, and I am not afraid of the decline of the lineage in the Dharma-ending Age. I have a sentence you must listen to, do not lightly reveal it in front of those without wisdom. The stone tiger in front of the mountain bites the smoke rabbit, opening its mouth wide revealing nine tails.' In the tenth year of Hongwu (1377), there was an imperial edict requiring monks throughout the land to expound on the three scriptures: the 'Heart Sutra' (Xinjing), the 'Lankavatara Sutra' (Lengqie Jing), and the 'Diamond Sutra' (Jingang Jing). Zhuang and Zen Master Xingyuan presented an outline at the Jinshan Assembly. The following year, he arrived in Jinling (now Nanjing) and stayed at Tianjie Temple. Man'an and others, who were of the highest status and reputation, debated with Zhuang, debating until the depths were exhausted. Scholar Zhou Gong Weixiu, who was also present at the time, then asked the three Zen masters: 'Confucianism has Confucian teachers, Zen has Zen teachers, scriptures have teachers who explain the scriptures, and all craftsmen and skills have teachers. What is wisdom without a teacher?' Zhuang replied, 'The seven emotions and five desires.' Zhou Gong Weixiu was shocked and said, 'If so, then wisdom without a teacher is not the highest state (one book says: how can it be called the highest state)?' Zhuang stretched out his right foot and said, 'This mountain monk has been lame in one foot since arriving in the capital.' Man'an laughed and said, 'It must be this foolish man.' A year later, Zhuang was in charge of Beichan Temple in Fuzhou, Jiangxi. Since the Yuan Dynasty, Zen Buddhism has mostly flourished in the Wu and Yue regions, while the majesty of Mazu Daoyi (Mazu Daoyi) and Baizhang Huaihai (Baizhang Huaihai) of Xijiang was very great.
都弛廢。莊至北禪。勃然中興。如多寶塔幢從空涌出。復憐云居荒久。攜數十禪徒。結茅于舊址。疊柴為床。莊登座。示眾曰。昨日開荒地。請諸人。刬去荊棘。除去瓦礫。本來基址。已見分明。只有中間樹子。無人㧞得。山僧今日未免別行方便。利刀剪去繁枝葉。鈍钁深鋤邪倒根。實地工夫成一片。住山鈯斧了無痕。於是。云居殿閣堂廡。而幻出焉。衲子聞風。如歸。時稱天下云居。洪武十四年秋。高帝制碑于廬山。有手詔。命莊主其事。靈瑞多種。蕩眩山川。草疏覆命。帝甚悅之。莊暮年奉詔主持徑山。竺元之風。復振東南。嘗問僧曰。近奉公文。務要打點。僧曰。學人不是奸細。曰。也須勘過。僧曰。和尚莫得倚勢欺人。莊展手曰。把將公驗來。僧擬議。莊便掌之。又嘗厲聲曰。盡十方世界。是毗盧心印。且道。印紐落在甚麼人手裡。有僧擬進對。莊曰。且去別時來。莊有敏裁。無宿事。所遇不忘。雖萬衆蹁躚。一目瞭然。且好提獎。人有小善。莊每譽之竟日。叢林因稱曰。呆庵舌風掩葉。永樂改元。莊年五十八。命撾鼓告寂。適江右二道者至。莊挽其歸方丈。相敘甚歡。坐談夜半。莊精神倍勝。二道者。相視嘆曰。此事甚難。不可得而擬議。莊曰。難難。萬種千般。不擬議亦瞞頇。青天霹靂。平地波瀾。無說
是真說。它觀非正觀。沉淪枉經巨劫。契悟只在毫端。莫教坐卻含元殿。逢人只管覓長安。一曰。此事甚易。但自不能承當耳。莊又曰。易易。多方一致。絕承當。忘此喻。耀古騰今。經天緯地。知有亦無知。利它還自利。明明般若真乘。唸唸塵勞雜事。㧞卻多年若瓠根。釋迦不受然燈記。適晨鐘動。莊怡然化去。阇維。煙𦦨所至。悉得舍利。更有素珠不壞。塔于凌霄峰之陽。
贊曰。余觀歷祖代興法道者。其風骨必凜然特異。呆庵。既出了堂之門。遂將折拄杖。撥動湖海英靈。向烏有之云居幻出。莫大梵場。名歆天子。德被含靈。僧中之龍。不謬矣。然及時說法。乃上池之水也。
楚山琦禪師
楚山禪師。唐安人也。名紹琦。姓雷氏。八歲入鄉校。不假師授而知誦。次載失父。遂棄業。而學出世法于玄極通禪師。通愛之。與語輒終日。每至節要處。不敢犯其詞。乃跪請益。通嘆曰。子根性太利。難於入道。但有疑在。庶可療耳。琦愕然曰。木偶人。可入道耶。通笑曰。入道須是木偶人始得。琦憤而趨出。益疑之。經晝夜。遂振衣起曰。吾師豈欺我哉。復入。剖于通前。通獨以掌反覆示之。不領。遂背去。遍參知識。俱不得意。聞無際悟和尚。居普州之東林。東林禪風。腰包到者即受。曲折流輩竊
【現代漢語翻譯】 現代漢語譯本： 這是真實的說法。如果觀察不是正確的觀察，就會沉淪，白白經歷漫長的劫數。契合領悟只在細微之處。不要空坐著含元殿，遇到人只顧尋找長安。有人說，這件事很容易，只是自己不能承擔罷了。莊子又說，容易，容易，多種方法最終一致，要斷絕承擔，忘記這個比喻。光耀古代，騰飛當今，經天緯地。知道有也像沒有一樣，利益他人也還是利益自己。明明是般若（Prajna，智慧）真乘，唸唸卻是塵世的煩惱雜事。拔掉多年像葫蘆一樣的根，釋迦（Sakyamuni，佛教創始人）不受燃燈佛（Dipankara，過去佛）的授記。恰逢早晨的鐘聲響起，莊子安詳地化去。火化后，煙霧所到之處，都得到了舍利（Sarira，佛教聖物）。更有素珠沒有損壞，建塔于凌霄峰的南面。
讚頌說：我觀察歷代興盛佛法的祖師，他們的風骨必定凜然特異。呆庵，既然走出了佛堂的門，就將折斷的拄杖，撥動湖海的英靈，向烏有的云居幻化出莫大的梵場。名字讓天子敬佩，恩德覆蓋眾生，是僧人中的龍，沒有錯啊。然而及時說法，乃是上池之水啊。
楚山琦禪師
楚山禪師，是唐安人，名叫紹琦，姓雷。八歲進入鄉校，不用老師教導就能背誦。不久父親去世，於是放棄學業，向玄極通禪師學習出世法。通禪師很喜愛他，和他說話常常一整天。每到重要的關鍵處，不敢違揹他的話，於是跪著請求指教。通禪師嘆息說，你的根性太銳利，難以入道，只有心中有疑惑，或許可以治療。紹琦驚訝地說，木偶人可以入道嗎？通禪師笑著說，入道必須是木偶人才能成功。紹琦憤恨地走出去，更加疑惑。經過晝夜，於是振衣起身說，我的老師難道會欺騙我嗎？又回去，剖析在通禪師面前，通禪師只是用手掌反覆地向他展示，紹琦不領會，於是背離而去，遍參各位知識，都沒有得到滿意的答案。聽說無際悟和尚，居住在普州的東林，東林的禪風，只要帶著行囊到達的就接受，曲折的流輩暗地裡...
【English Translation】 English version: This is the true saying. If the observation is not the correct observation, one will sink and waste countless eons. Enlightenment is only at the tip of a hair. Do not sit idly in the Hanyuan Hall (Hanyuan Palace, a palace in Chang'an), only look for Chang'an (Chang'an, ancient capital of China) when meeting people. Someone said, this matter is very easy, but one cannot bear it oneself. Zhuangzi also said, easy, easy, many methods ultimately converge, sever the bearing, forget this metaphor. Shine on the ancient, soar in the present, govern the heavens and the earth. Knowing there is is like knowing there is not, benefiting others is still benefiting oneself. Clearly it is the true vehicle of Prajna (Prajna, wisdom), moment by moment it is the miscellaneous affairs of worldly troubles. Uproot the gourd-like root of many years, Sakyamuni (Sakyamuni, founder of Buddhism) does not receive the prediction of Dipankara (Dipankara, a past Buddha). Just as the morning bell rang, Zhuangzi peacefully passed away. After cremation, wherever the smoke reached, Sarira (Sarira, Buddhist relics) were obtained. Moreover, the plain beads were not damaged, and a pagoda was built on the south side of Lingxiao Peak.
The eulogy says: I observe the ancestral masters who have promoted the Dharma in past generations, their demeanor must be awe-inspiring and unique. Daian, since he has left the door of the hall, he will use the broken staff to stir the heroic spirits of the lakes and seas, and conjure up a vast Brahma field in the non-existent Yunju. His name is admired by the emperor, his virtue covers all beings, he is a dragon among monks, not mistaken. However, timely preaching is like the water of the upper pond.
Chan Master Chushan Qi
Chan Master Chushan, was a native of Tang'an, named Shaoqi, surname Lei. At the age of eight, he entered the village school and could recite without a teacher. Soon after, his father passed away, so he abandoned his studies and learned the Dharma of transcending the world from Chan Master Xuanji Tong. Chan Master Tong loved him very much, and often talked with him all day long. Whenever he reached an important key point, he did not dare to violate his words, so he knelt down and asked for guidance. Chan Master Tong sighed and said, your nature is too sharp, it is difficult to enter the Way, only if there is doubt in your heart, perhaps it can be cured. Shaoqi was surprised and said, can a wooden puppet enter the Way? Chan Master Tong smiled and said, entering the Way must be a wooden puppet to succeed. Shaoqi angrily walked out, even more doubtful. After day and night, he shook his clothes and got up and said, would my teacher deceive me? He went back again, dissected himself in front of Chan Master Tong, Chan Master Tong just showed him his palm repeatedly, Shaoqi did not understand, so he turned away, and visited various knowledgeable people, but did not get a satisfactory answer. He heard that Monk Wuji Wu lived in Donglin in Puzhou, the Chan style of Donglin, whoever arrives with luggage is accepted, and the devious generations secretly...
非之。琦故往扣焉。曰。上座何住。對曰。廓然無定。曰。有何所得。對曰。本來無失。何得之有。曰。學將來底。堪作甚麼。對曰。一法不有。學自何來。曰。汝落空耶。對曰。我尚非我。誰落誰空。曰。畢竟如何。琦曰。水淺石出。雨霽云收。悟公笑曰。縱汝橫吞藏教。現百千神通。其如老趙州無字公案。怎生消繳。琦又擬對。悟公連叱退之。琦大慚。數日不敢仰視。忽聞凈板鳴。豁然蕩盡廉纖。急披衣禮謝。悟肯之。遂以斷橋源流。囑琦行化。當是之時。斷橋之脈微矣。及悟公繼響。而得法者僅七人。惟琦出世最晚。初領天柱。遷皖山。又投子後主成都之天成寺。裔葉翻茂。為大振焉。得其法者。又十六人。有祖玠侍者。齒最少。號圭庵。事琦甚謹。叢林憚其嚴厲。敬其慧識。以香林遠方之一日童子進茶。琦啜罷。顧童子曰。人道汝憨耶。玠曰。它亦有乖處。琦曰。何以見得。玠呼接盞。童子近前。琦曰。道得即還你。無對。琦乃顧玠。玠曰。只者無言語處。不隔纖毫。琦曰。因甚道不得。玠呼童子何不問訊。童子問訊。琦度盞。童子接之。珍重而去。玠曰。道他無語得么。琦曰。只如者童子。恁么端的。是無明使然耶。法性如是耶。曰。迷則積劫無明。了則本來佛性。琦曰。恁么他是知有。是不知有。曰。他
【現代漢語翻譯】 不是這樣的。琦於是前去拜訪。問道：『上座您住在哪裡？』回答說：『廓然無定。』（廓然：空曠的樣子；無定：沒有固定的處所。）問道：『您有什麼領悟？』回答說：『本來無失，哪裡有什麼得？』問道：『學來的東西，能做什麼用？』回答說：『一法不有，學從何來？』問道：『您是落入了空無嗎？』回答說：『我尚且不是我，誰落入誰的空無？』問道：『究竟如何？』琦說：『水淺石出，雨霽云收。』（霽：雨後天晴。）悟公笑著說：『縱然你橫吞藏教，顯現百千神通，又如何能消解老趙州的無字公案？』（藏教：佛教經典的總稱；趙州：指趙州從諗禪師；無字公案：禪宗的一種修行方式，通過參悟無法用語言表達的道理來開悟。）琦又要回答，悟公連聲呵斥讓他退下。琦非常慚愧，幾天都不敢抬頭。忽然聽到凈板敲響，豁然蕩盡了心中的雜念。急忙穿衣禮拜感謝，悟公認可了他。於是將斷橋的源流，囑託琦去弘揚佛法。當時，斷橋的法脈已經很微弱了。等到悟公繼承后，得到真傳的只有七人。只有琦出世最晚。起初掌管天柱山，后遷往皖山，又到投子後主成都的天成寺。法脈繁茂，得以大振。得到他真傳的，又有十六人。其中有祖玠侍者，年紀最小，號圭庵。服侍琦非常恭敬。叢林中人敬畏他的嚴厲，敬佩他的智慧。香林遠方的一位一日童子進茶，琦喝完茶，看著童子說：『人們說你憨厚嗎？』玠說：『他也有不乖巧的地方。』琦說：『怎麼看出來的？』玠叫童子接茶盞。童子走上前。琦說：『說得出來就還給你，說不出來就沒有了。』童子無言以對。琦於是看著玠。玠說：『就在這沒有言語的地方，沒有絲毫隔閡。』琦說：『為什麼說不出來？』玠叫童子為什麼不問訊。童子問訊。琦遞過茶盞。童子接過，珍重地離開了。玠說：『說他沒有言語可以嗎？』琦說：『就像這個童子，這麼確定，是無明使然呢，還是法性本來如此呢？』（無明：佛教用語，指迷惑無知；法性：佛教用語，指一切事物本來的性質。）說：『迷惑時就是累積的無明，了悟時就是本來的佛性。』琦說：『這麼說他是知道有，還是不知道有？』說：『他』
【English Translation】 It is not so. Qi then went to visit him and asked, 'Where does the venerable monk reside?' He replied, 'Vast and without fixed abode.' (廓然: kuoran, vast and empty; 無定: wuding, without fixed abode.) He asked, 'What have you attained?' He replied, 'Originally there is no loss, so what is there to attain?' He asked, 'What use is learning?' He replied, 'Not a single dharma exists, so where does learning come from?' He asked, 'Are you falling into emptiness?' He replied, 'I am not even myself, so who falls into whose emptiness?' He asked, 'What is it ultimately?' Qi said, 'The water is shallow and the stones appear, the rain clears and the clouds disperse.' (霽: ji, clear after rain.) Master Wu smiled and said, 'Even if you swallow the entire Tripitaka and manifest hundreds of thousands of supernatural powers, how can you resolve old Zhaozhou's wordless koan?' (藏教: zangjiao, the entire collection of Buddhist scriptures; 趙州: Zhaozhou, referring to Zen Master Zhaozhou Congshen; 無字公案: wuzi gongan, a type of Zen practice involving contemplating a truth that cannot be expressed in words.) Qi was about to answer again, but Master Wu scolded him repeatedly and told him to leave. Qi was very ashamed and did not dare to look up for several days. Suddenly, he heard the sound of the clean board and all the trivial thoughts in his mind were swept away. He hurriedly put on his robe and bowed in gratitude, and Master Wu acknowledged him. Thereupon, he entrusted Qi with the lineage of Broken Bridge to propagate the Dharma. At that time, the lineage of Broken Bridge was already very weak. After Master Wu succeeded, there were only seven who received the true transmission. Only Qi was the last to appear in the world. Initially, he was in charge of Tianzhu Mountain, then moved to Wan Mountain, and later to Tiancheng Temple in Chengdu under the Later Shu. The Dharma lineage flourished and was greatly revived. Sixteen more people received his true transmission. Among them was the attendant Zu Jie, the youngest, named Guian. He served Qi very respectfully. People in the monastic community feared his strictness and admired his wisdom. A one-day novice from Xianglin far away offered tea. After Qi finished drinking the tea, he looked at the novice and said, 'Do people say you are simple-minded?' Jie said, 'He also has his shortcomings.' Qi said, 'How do you see that?' Jie called the novice to receive the teacup. The novice stepped forward. Qi said, 'If you can say it, I will return it to you; if you cannot say it, you will not have it.' The novice was speechless. Qi then looked at Jie. Jie said, 'Right here in this place without words, there is not the slightest separation.' Qi said, 'Why can't he say it?' Jie asked the novice why he didn't greet him. The novice greeted him. Qi handed over the teacup. The novice received it, cherished it, and left. Jie said, 'Can we say that he has no words?' Qi said, 'Like this novice, so certain, is it caused by ignorance or is it the nature of Dharma as it is?' (無明: wuming, ignorance; 法性: faxing, the nature of Dharma.) He said, 'When deluded, it is accumulated ignorance; when enlightened, it is the original Buddha-nature.' Qi said, 'So does he know that there is, or does he not know that there is?' He said, 'He'
若知有則不為迷因。不知有番為隔礙。琦曰。子還有知也無。曰。祖玠不知有。曰。既不知有。何以知宗。玠曰。聖人若知。即同凡夫。凡夫若知。則同聖人。曰。子看老僧。是知不否。玠曰。臨機大用。舉必全真。說甚知有不知有。曰。只如老僧。即今一語一默。剖析是非。分別名相處。與適來童子。見識是同是別。玠曰。擇法智眼。無作妙用。體性雖同。用處縣隔。曰。既云擇法。安能無作乎。玠曰。智照非識。妙用非有。用既非用。作亦非作。雖分別。實無分別之能也。曰。今對萬法。境相差殊。一一明瞭。不具分別可乎。玠曰。教不云乎。如我按指海印發光。圓明瞭知。不繇心念。琦曰。善哉。可謂鵝王擇乳矣。未幾。玠膺疾。琦下視之。值心上座在側。琦因問曰。如何是心。玠曰。開口不容情。曰。未在。玠顧心曰。何不作禮。心便珍重。玠曰。呈似了也。曰子既如是。還能覿體頌出乎。玠對曰。祖師心印若為傳。有語分明。不在言能向機前親領得。海門撐出釣魚船。琦曰。珍調四大。饒益將來。一日玠疾革。作呻吟聲。琦問曰。子平日得力句。到此還用得著么。對曰。用得著。曰。既用得著。叫苦作么。曰。痛則叫。癢則笑。琦曰叫與笑者。復是阿誰。曰。四大無我。叫者亦非真。寂體中實無受者。琦曰
【現代漢語翻譯】 現代漢語譯本 若知道有，就不會被迷惑。不知道有，反而成了阻礙。琦禪師問：『你還有知嗎？』祖玠（人名）回答：『祖玠不知道有。』琦禪師說：『既然不知道有，怎麼能瞭解宗門？』祖玠說：『聖人如果知道，就和凡夫一樣。凡夫如果知道，就和聖人一樣。』琦禪師問：『你看老僧，是有知還是沒有知？』祖玠回答：『臨機應變，運用時必定完全真實，說什麼知有不知有呢？』琦禪師說：『就像老僧，現在的一言一默，剖析是非，分別名相，和剛才的童子，見識是相同還是不同？』祖玠回答：『擇法的智慧之眼，是無作的妙用，體性雖然相同，但運用之處卻相差懸殊。』琦禪師說：『既然說是擇法，怎麼能說是無作呢？』祖玠回答：『智慧的照耀不是識，妙用不是實有。運用既然不是真正的運用，作為也不是真正的作為。雖然有分別，實際上沒有分別的能力。』琦禪師說：『現在面對萬法，境相千差萬別，一一都明瞭，不具備分別可以嗎？』祖玠回答：『經典不是說過嗎？如我按指，海印發光，圓滿明瞭地知道，不通過心念。』琦禪師說：『好啊，可以說是鵝王擇乳了。』 沒過多久，祖玠生病了。琦禪師去看望他，當時心上座在旁邊。琦禪師就問：『什麼是心？』祖玠回答：『開口不容情。』琦禪師說：『還不到位。』祖玠回頭對心上座說：『為什麼不作禮？』心上座就表示珍重。祖玠說：『已經呈示了。』琦禪師說：『你既然這樣，還能當場頌出來嗎？』祖玠回答說：『祖師的心印如何傳承？有語分明，不在言語。能向機前親領得，海門撐出釣魚船。』琦禪師說：『珍惜調養四大，饒益將來。』 有一天，祖玠病危，發出**的聲音。琦禪師問：『你平日裡得力的句子，到這個時候還能用得上嗎？』祖玠回答：『用得上。』琦禪師說：『既然用得上，叫苦做什麼？』祖玠回答：『痛就叫，癢就笑。』琦禪師說：『叫和笑的，又是誰呢？』祖玠回答：『四大無我，叫的也不是真我，寂靜的本體中實在沒有承受者。』琦禪師說：
【English Translation】 English version If one knows there is, one will not be deluded by ignorance. Not knowing there is, conversely, becomes an obstacle. Chan Master Qi asked: 'Do you still have knowing?' Zu Jie (person's name) replied: 'Zu Jie does not know there is.' Chan Master Qi said: 'Since you do not know there is, how can you understand the [Zen] school?' Zu Jie said: 'If a sage knows, he is the same as an ordinary person. If an ordinary person knows, he is the same as a sage.' Chan Master Qi asked: 'How do you see this old monk, is there knowing or not knowing?' Zu Jie replied: 'Responding to the occasion, the use is always completely true. What is there to say about knowing or not knowing?' Chan Master Qi said: 'Just like this old monk, now speaking and being silent, analyzing right and wrong, distinguishing names and forms, is the understanding the same or different from that of the boy just now?' Zu Jie replied: 'The wisdom eye that chooses the Dharma is the wonderful function of non-action. Although the essence is the same, the places of use are vastly different.' Chan Master Qi said: 'Since it is said to be choosing the Dharma, how can it be non-action?' Zu Jie replied: 'The illumination of wisdom is not consciousness, the wonderful function is not real existence. Since the use is not true use, the action is also not true action. Although there is distinction, in reality there is no ability to distinguish.' Chan Master Qi said: 'Now facing the myriad dharmas, the states of objects are different, each one is clearly understood, is it possible to not have distinction?' Zu Jie replied: 'Doesn't the scripture say, 'As I press my finger, the sea-seal emits light, completely and clearly knowing, not through mental thought'?' Chan Master Qi said: 'Good, it can be said to be the swan-king choosing milk.' Not long after, Zu Jie became ill. Chan Master Qi went to visit him, and the head monk Xin was by his side. Chan Master Qi then asked: 'What is the mind?' Zu Jie replied: 'Opening the mouth allows no sentiment.' Chan Master Qi said: 'Not yet there.' Zu Jie turned to the head monk Xin and said: 'Why don't you pay respects?' The head monk then expressed reverence. Zu Jie said: 'It has already been presented.' Chan Master Qi said: 'Since you are like this, can you still sing it out on the spot?' Zu Jie replied: 'How is the mind-seal of the patriarch transmitted? There are clear words, not in language. If one can personally receive it before the opportunity, the sea gate props up a fishing boat.' Chan Master Qi said: 'Cherish and nourish the four great elements, benefiting the future.' One day, Zu Jie was critically ill, making a ** sound. Chan Master Qi asked: 'The sentence you usually rely on, can you still use it at this time?' Zu Jie replied: 'I can use it.' Chan Master Qi said: 'Since you can use it, why are you crying in pain?' Zu Jie replied: 'If it hurts, I cry; if it itches, I laugh.' Chan Master Qi said: 'Who is it that cries and laughs?' Zu Jie replied: 'The four great elements are without self, the one who cries is also not the true self, in the silent essence there is truly no receiver.' Chan Master Qi said:
。主人公。即今在甚麼處。曰。秋風不扇。桂蕊飄香。琦曰。恁么則遍界絕遮藏也。曰。有眼覷不見。琦曰。只如三寸。氣消時向甚處。安身立命。對曰。雨過天晴。青山依舊。曰。從今別後。再得相見否。對曰。曠劫不違。今何有間。曰。子不病耶。對曰。病與不病。總不相干。琦執玠手曰。此是甚麼。玠曰。是祖玠手。曰。祖玠是誰。曰。玠固非我。亦不離我。琦乃嘆曰。善哉。妙契無生。徹證真常。子雖妙年。死亦何憾。玠遂合爪謝曰。與祖玠趲。將龕子來。琦命舁龕至。玠顧左右。曰吾當行矣。整衣龕坐化去。玠化后。天成之話大行。時蜀多義學。互以勝劣相比量。琦一以心宗揭之。而小大俱圓。有問。祖師西來意。則答曰。海神撒出夜明珠。又問祖師西來意。曰。雪消山頂露。風過樹頭搖。又問如何是直指事。答曰。玉欄桿上石獅子。紅藕花間白鷺鷥。又問如何是摩醯正眼。琦喝之。又問不涉寒暑是甚麼人。琦亦喝之。琦愛以無字問僧。有對曰。風吹秋月冷。雪壓老梅寒。又僧對曰。出匣吹毛劍。寒光射鬥牛。又對曰。無孔鐵錘當面擲。琦皆喜之。后示疾。諸山訊候。有進曰。和尚還有不了公案么。琦展掌曰。會么。擬對。琦喝住曰。今年今日。推車掛壁。撞倒虛空。青天霹靂。阿呵呵。泥牛吞卻老龍珠。
澄澄性海漚花息。瞑目而寂。時成化九年三月望日也。
贊曰。楚山行化。當明運昌隆之際。純以心性禪。應接群機。以故。門下一時龍蟠鳳翥焉。乃至祖玠輩。風鬯春枝節節是。令見者聞者。莫不神往。但不再傳其緒俱𥨊。豈慈父欲子食藥而癒疾。遂稱沒於他方也耶。
南宋元明僧寶傳卷十三 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷十四
隨州龍泉聰禪師
禪師。諱明聦。字無聞。邵武光澤奚氏子也。宗傳臨濟。師事天奇。天奇之盛化也。聯芳授受。龍象數百員。而師㧞其萃。然師不就疏請。不藉檀脂。卓立當陽。開創禪社。愛以劇務繩學者。重振百丈之規。或不堪其勞而去。未期月復來歸之。以故升其堂者。皆挺特有志之士。且函丈之室如旅泊。中夜跏趺。四壁凜然。榻下咄咄之聲。常驚達旦。是以楊歧之令。至師又行焉。師初受業于講肆。精研性相有聲。同輩憚其鋒。以英邵武嘲之。師獨陰疑大通智勝佛。十劫坐道場。佛法不現前。不能成佛道。乃與義學浩浩盤桓。有曰。既是佛矣。何須更成。或曰。為度眾生故。所以不成佛。師默嘆曰。審如是乎。遂盡棄其所好。堅扣禪宗不契。忽聞馬嘶。廓然自驚。趨見天奇瑞禪師。瑞
【現代漢語翻譯】 現代漢語譯本： 澄澈的自性之海，平息瞭如水泡般的念頭。閉上眼睛，進入寂靜的狀態。那是成化九年三月十五日。 讚語說：楚山行教化，正值明朝國運昌隆之際。他完全以心性禪來應對各種根機。因此，門下弟子一時如龍盤踞，如鳳飛舞。乃至祖玠等人，其風範如春天枝條般舒暢，一節一節都充滿生機。令見到和聽到的人，沒有不心馳神往的。只是他的禪法沒有再傳下去，都斷絕了。難道是慈父想要兒子通過吃藥來治好疾病，所以才聲稱圓寂于其他地方嗎？ 出自《南宋元明僧寶傳》卷十三 出自《南宋元明禪林僧寶傳》卷十四 隨州龍泉聰禪師 禪師，法名明聰（Mingcong），字無聞，邵武光澤奚氏之子。宗承臨濟宗。師事天奇禪師（Tianqi）。天奇禪師弘揚佛法非常興盛，眾多弟子接受他的傳承，其中傑出者有數百人，而禪師是其中的佼佼者。然而，禪師不接受疏請，不依賴信徒的供養，獨立自主，開創禪社。他喜歡用嚴格的事務來約束學人，重振百丈禪師的規矩。有些人無法忍受他的勞苦而離開，但不到一個月又回來了。因此，進入他禪堂的人，都是具有遠大志向的人。而且，他的房間簡陋得像旅館一樣，半夜裡禪坐，四壁肅然。榻下呵斥的聲音，常常響徹到天亮。因此，楊歧方會的法令和規矩，在禪師這裡又得以推行。禪師最初在講經場所學習，精研法相宗和三論宗，很有名聲。同輩的人畏懼他的鋒芒，用『英邵武』來嘲笑他。禪師獨自疑惑大通智勝佛（Datong Zhisheng Buddha）十劫坐道場，佛法不現前，不能成佛道。於是與義學之士浩浩蕩蕩地辯論。有人說：『既然已經是佛了，為什麼還需要成佛？』有人說：『爲了度化眾生，所以不成佛。』禪師默默嘆息說：『果真如此嗎？』於是完全放棄了他所喜愛的，堅定地參禪，但始終沒有開悟。忽然聽到馬嘶叫的聲音，頓時驚醒。於是前去拜見天奇瑞禪師（Tianqi Rui）。
【English Translation】 English version: The clear and still sea of self-nature, the bubble-like thoughts are pacified. Closing the eyes, entering a state of stillness. It was the fifteenth day of the third month of the ninth year of Chenghua. The eulogy says: Chushan (Chushan) propagated the teachings during the prosperous reign of the Ming Dynasty. He purely used the Chan of mind-nature to respond to all kinds of capacities. Therefore, his disciples were like dragons coiling and phoenixes dancing. Even people like Zu Jie (Zu Jie), their demeanor was as pleasant as the branches in spring, each node full of vitality. Those who saw and heard it, none did not yearn for it. However, his Chan lineage was not passed down, and it was cut off. Could it be that the compassionate father wanted his son to be cured by taking medicine, so he claimed to have passed away in another place? From the 'Biographies of Eminent Monks of the Chan Forest in the Southern Song and Yuan Dynasties', Volume 13 From the 'Biographies of Eminent Monks of the Chan Forest in the Southern Song and Yuan Dynasties', Volume 14 Chan Master Cong (Cong) of Longquan (Longquan) Temple in Suizhou (Suizhou) The Chan Master, named Mingcong (Mingcong), styled Wuweng, was a native of the Xi family of Guangze (Guangze), Shaowu (Shaowu). He inherited the Linji (Linji) lineage. He studied under Chan Master Tianqi (Tianqi). When Chan Master Tianqi's teachings flourished, many disciples received his transmission, with hundreds of outstanding individuals, and the Chan Master was the best among them. However, the Chan Master did not accept solicitations, nor did he rely on the offerings of patrons. He stood independently and established a Chan community. He liked to discipline students with strict duties, reviving the rules of Chan Master Baizhang (Baizhang). Some could not bear his labor and left, but returned within a month. Therefore, those who entered his Chan hall were all people with great aspirations. Moreover, his room was as simple as a hostel, meditating in the middle of the night, the four walls were solemn. The sound of scolding under the bed often resounded until dawn. Therefore, the orders and rules of Yangqi Fanghui (Yangqi Fanghui) were again implemented by the Chan Master. The Chan Master initially studied in lecture halls, specializing in the Faxiang (Faxiang) and Sanlun (Sanlun) schools, and was very famous. His peers feared his sharpness and ridiculed him as 'Heroic Shaowu'. The Chan Master alone doubted that Datong Zhisheng Buddha (Datong Zhisheng Buddha) sat in the Bodhimanda for ten kalpas, but the Buddha-dharma did not appear, and he could not achieve Buddhahood. So he debated with the scholars of doctrine. Someone said, 'Since he is already a Buddha, why does he need to become a Buddha?' Someone said, 'In order to liberate sentient beings, he does not become a Buddha.' The Chan Master sighed silently and said, 'Is that really so?' So he completely abandoned what he loved, and firmly practiced Chan, but never attained enlightenment. Suddenly he heard the sound of a horse neighing, and was immediately startled. So he went to see Chan Master Tianqi Rui (Tianqi Rui).
嗔目叱出(一本。才禮拜瑞便打)。同行者曰。君與和尚無緣耶。師笑曰。真個那是晚。瑞公問曰。今日我罵底僧。在否。有對曰。是必在。公即曳杖下旦過寮。師迎作禮。公便擊之。師進曰。適來草草。觸忤和尚。公按杖曰。老僧今日被上座勘破。師又進曰。和尚是在。世忘世在。念忘念豈被人勘破(一本云。豈能勘破)。公曰。在世忘世是如何。對曰。了物非物。曰。在念忘念是如何。對曰。於心無心。曰。心物俱忘時如何。對曰。華山高突太行峨。公休去。未幾。以化柄屬焉。且誡師曰。從上真宗有子。擔荷何憂哉。但百獸雖潛蹤于獅子聲中。然千花卻發艷于象王影里。子其勉之。師既受囑。獨入光州。山居六年。六安山又六年。復還光州舊隱。又五年。始出隨州關子嶺。建立龍泉寺。以安來學。而學者集焉。常謂眾曰。吾師天奇老人。每懼後學外著文義。內生情見。故有語云。文義者法也。情見者人也。非人何以有其見。非法何以有其文。是以。文義情見。通屬人法。人之不空。情見難絕。法之不空。文義難滅。文若不盡。見奚能盡。義若不盡。情何能絕。如是奔競。展轉無窮髮之乎。文生於見。義生於情。返之乎。見生於文。情生於義。先乃所引生能。后乃能追生所。總名曰生。文滅則見滅。義絕則情亡。
【現代漢語翻譯】 現代漢語譯本： （瑞公）怒目呵斥，把他趕了出去（另一個版本記載：才禮拜完畢，瑞公就打他）。同行的人說：『你與和尚沒有緣分啊。』 師父笑著說：『的確，那是晚了。』 瑞公問道：『今天我罵的那個僧人，在嗎？』 有人回答說：『一定在。』 瑞公隨即拄著枴杖下禪堂，走過僧寮。師父迎上去作揖行禮，瑞公便打他。師父進言說：『剛才草率，冒犯了和尚。』 瑞公拄著枴杖說：『老僧今天被上座您看破了。』 師父又進言說：『和尚是在世而忘世，在念而忘念，怎麼會被人看破呢？』（另一個版本說：『怎麼能被看破呢？』） 瑞公說：『在世忘世，是怎樣的？』 回答說：『瞭解事物並非事物本身。』 瑞公說：『在念忘念，是怎樣的？』 回答說：『在心中沒有心。』 瑞公說：『心與物都忘記時，又是怎樣的？』 回答說：『華山高聳，太行山巍峨。』 瑞公讓他走了。不久，把住持的權柄交給了他，並且告誡師父說：『從前的真宗有子孫，承擔重任，還擔心什麼呢？但是百獸雖然隱藏軌跡在獅子的吼聲中，然而千花卻在象王的影子下盛開。你好好努力吧。』 師父接受了囑託，獨自進入光州，在山中住了六年，又在六安山住了六年，又回到光州舊居，住了五年，才出來到隨州關子嶺，建立龍泉寺，用來安定前來學習的人，因此學習的人聚集在那裡。師父常常對眾人說：『我的老師天奇老人，常常擔心後來的學人向外執著于文字義理，內心產生情見。所以有話說：『文字義理是法，情見是人。』 不是人，怎麼會有他的見解？不是法，怎麼會有他的文字？因此，文字義理和情見，都屬於人法。人的不空，情見難以斷絕；法的不空，文字義理難以消滅。文字如果不窮盡，見解怎麼能窮盡？義理如果不窮盡，情感怎麼能斷絕？像這樣奔波競爭，輾轉無窮。』 發端于文字，產生於見解；義理產生於情感。返回來說，見解產生於文字；情感產生於義理。先前是所引生的能，後來是能追生的所，總的名稱叫做生。文字滅絕，那麼見解也滅絕；義理斷絕，那麼情感也消亡。
【English Translation】 English version: (Rui Gong) glared and scolded him, driving him out (another version says: as soon as the bowing was finished, Rui Gong hit him). The companion said, 'You have no affinity with the monk.' The master smiled and said, 'Indeed, it is late.' Rui Gong asked, 'Is the monk I scolded today here?' Someone replied, 'He must be.' Rui Gong then leaned on his staff, descended from the meditation hall, and walked past the monks' quarters. The master greeted him with a bow, and Rui Gong struck him. The master advanced and said, 'Just now I was hasty and offended the monk.' Rui Gong pressed his staff and said, 'This old monk has been seen through by you, the senior.' The master further said, 'The monk is in the world but forgets the world, in thought but forgets thought, how can he be seen through?' (Another version says, 'How can he be seen through?') Rui Gong said, 'What is it to be in the world and forget the world?' He replied, 'Understanding things as not being things themselves.' Rui Gong said, 'What is it to be in thought and forget thought?' He replied, 'In the heart, there is no heart.' Rui Gong said, 'When both heart and things are forgotten, what is it like?' He replied, 'Mount Hua is high and towering, Mount Taihang is majestic.' Rui Gong let him go. Not long after, he entrusted the authority of the abbot to him, and cautioned the master, saying, 'The true lineage from the past has descendants, bearing the responsibility, what is there to worry about? But although a hundred beasts hide their tracks in the lion's roar, a thousand flowers bloom in the shadow of the elephant king. Strive hard.' Having received the entrustment, the master went alone to Guang Prefecture, lived in the mountains for six years, then lived in Mount Liuan for another six years, and returned to his old residence in Guang Prefecture, living there for five years before coming out to Guanzi Ridge in Sui Prefecture, establishing Longquan Monastery to settle those who came to learn, and thus learners gathered there. The master often said to the assembly, 'My teacher, the old man Tianqi, often feared that later learners would outwardly cling to the meaning of words and inwardly generate emotional views. Therefore, there is a saying: 'The meaning of words is the Dharma, emotional views are the person.' If not a person, how can there be his views? If not the Dharma, how can there be his words? Therefore, the meaning of words and emotional views both belong to person and Dharma. If the person is not empty, emotional views are difficult to cut off; if the Dharma is not empty, the meaning of words is difficult to extinguish. If words are not exhausted, how can views be exhausted? If meaning is not exhausted, how can emotions be cut off? Like this, rushing and competing, endlessly revolving.' Does it originate from words, arising from views; does meaning arise from emotions? Reversing it, do views arise from words; do emotions arise from meaning? The former is the cause that produces the effect, the latter is the effect that pursues the cause, the general name is called 'arising'. When words are extinguished, then views are extinguished; when meaning is cut off, then emotions vanish.
情不自忘因乎義忘而情忘。見不自泯。因乎文泯而見泯。統名曰死。死死生生。實可哀哉。此吾老人防微杜漸。切實至極。汝輩有志於吾宗。寧可忽諸。然食飯不咬米。行地不踏土。又作么生委悉。是時也。師之同門諸尊宿。或隱或現。往來衲子。獨推尊龍泉。為人剿絕枝蔓。不涉離微。惟月心寶。得入龍泉之室。師嘗召寶曰。玄沙不肯靈云意作么生。對曰。賊入空房。曰。不得草草。寶喝。師諾。寶乃辭去。歷載還侍師。又召曰。人人有個本來父母。子之父母。今在何處。對曰。佛眼覷不見。曰。子還見否。對曰。某亦不見。師曰。子何不見。曰。若見則非真父母。師曰。如何是真父母。對曰。本來真父母。歷劫不曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明舉似師。師深肯之。僧問。本來面目。師答曰。石香亭。曰。便恁么去時如何。師曰。喪卻了也。寶曰。放去較危。收來太速。又僧問。今朝天下皆慶佛誕。未審。佛於何處降生。師畫圓相示之。僧無語。寶代僧作禮云。盡界普瞻。師以大法有所倚重遂隱去。經二載還龍泉。龍泉床歷益慎。班白者半滿其間。間有二三妙齡披田服者。皆格守律度。參請如救眉然。但師有辭世意矣。一日師升座說法。已而擲下拄杖。儼然化去。塔于
【現代漢語翻譯】 現代漢語譯本： 情執不能自己忘懷，是因為對義理的忘卻而產生了對情執的忘卻。知見不能自己泯滅，是因為對文字的執著泯滅而產生了知見的泯滅。總而言之，這叫做『死』。死而又生，生而又死，實在可悲啊！這是我老人家防微杜漸，最切實、最深刻的教誨。你們這些有志於我宗的人，難道可以忽略嗎？然而，吃飯不咬米，走路不踩土，又如何能徹底明白呢？ 當時，師父的同門師兄弟們，有的隱居，有的顯現，來來往往的雲遊僧人，都推崇龍泉。龍泉為人斬除枝蔓，不涉及細微的差別。只有月心寶，得以進入龍泉的房間。師父曾經召見寶說：『玄沙不肯靈云的意旨，是怎麼回事？』寶回答說：『賊進入空蕩蕩的房間。』師父說：『不要草率。』寶呵斥一聲。師父應允。寶於是告辭離去。過了幾年又回來侍奉師父。師父又召見他說：『人人都有個本來的父母，你的父母，現在在哪裡？』寶回答說：『佛眼也看不見。』師父說：『你還見不到嗎？』寶回答說：『我也見不到。』師父說：『你為什麼見不到？』寶回答說：『如果見到了，就不是真正的父母。』師父說：『如何是真正的父母？』寶回答說：『本來的真父母，歷經劫數都不曾離開。起坐都承受他們的力量，寒冷溫暖也共同知曉。相逢卻不相見，相見卻不相識。請問現在在哪裡？分明地告訴師父。』師父深深地認可了他。 有僧人問：『什麼是本來面目？』師父回答說：『石香亭。』僧人說：『如果就這樣去，會怎麼樣？』師父說：『喪失了。』寶說：『放開太危險，收回來太快。』又有僧人問：『今天天下都在慶祝佛誕，不知道，佛在何處降生？』師父畫了一個圓相來指示他。僧人無話可說。寶代替僧人作禮說：『盡虛空遍法界都在瞻仰。』師父因為大法有所依靠，於是隱退了。過了兩年回到龍泉。龍泉的僧眾更加謹慎，頭髮斑白的人佔了半數。偶爾有兩三個妙齡的僧人穿著田服，都嚴格遵守戒律，參禪請教如同救燃眉之急一樣。但是師父有辭世的意願了。有一天，師父升座說法，說完就扔下拄杖，安詳地圓寂了。塔建在...
【English Translation】 English version: Attachment to emotions cannot be forgotten by itself, because the forgetting of righteousness leads to the forgetting of emotions. Views cannot be extinguished by themselves, because the attachment to words leads to the extinction of views. In short, this is called 'death'. Dying and being born, being born and dying, it is truly lamentable! This is my, the old man's, teaching on preventing problems before they arise, most practical and profound. You who aspire to my school, how can you neglect it? However, eating rice without chewing it, walking on the ground without stepping on the soil, how can you thoroughly understand? At that time, the master's fellow disciples, some were in seclusion, some were manifest, and the wandering monks who came and went all revered Longquan (Dragon Spring, name of a place/person). Longquan eradicated branches and vines for people, not involving subtle differences. Only Yuexin Bao (Moon Heart Treasure, name of a person) was able to enter Longquan's room. The master once summoned Bao and said, 'What is the matter with Xuansha (Mysterious Sand, name of a person) not accepting Lingyun's (Spiritual Cloud, name of a person) intention?' Bao replied, 'A thief enters an empty room.' The master said, 'Do not be hasty.' Bao shouted. The master agreed. Bao then bid farewell and left. After a few years, he returned to serve the master. The master summoned him again and said, 'Everyone has original parents, where are your parents now?' Bao replied, 'The Buddha's eye cannot see them.' The master said, 'Can you not see them?' Bao replied, 'I also cannot see them.' The master said, 'Why can you not see them?' Bao replied, 'If I saw them, they would not be the true parents.' The master said, 'What are the true parents?' Bao replied, 'The original true parents have never left through countless kalpas. Rising and sitting, I receive their strength, cold and warmth are also known together. Meeting but not seeing, seeing but not recognizing. May I ask where they are now? Clearly tell the master.' The master deeply acknowledged him. A monk asked, 'What is the original face?' The master replied, 'Stone Fragrance Pavilion.' The monk said, 'What will happen if I go like this?' The master said, 'Lost.' Bao said, 'Letting go is too dangerous, taking it back is too fast.' Another monk asked, 'Today the world is celebrating the Buddha's birthday, I don't know, where was the Buddha born?' The master drew a circle to indicate it. The monk was speechless. Bao bowed on behalf of the monk and said, 'The entire realm is looking up.' The master, because the great Dharma had something to rely on, then retired. After two years, he returned to Longquan. The monks of Longquan were more cautious, and half of them had gray hair. Occasionally, there were two or three young monks wearing field clothes, all strictly abiding by the precepts, and consulting Zen as if saving eyebrows from burning. But the master had the intention of passing away. One day, the master ascended the seat to preach the Dharma, and after speaking, he threw down his staff and passed away peacefully. The pagoda was built at...
龍泉寺右。
笑巖寶禪師
笑巖禪師。名德寶。字月心。生於正德壬申臘之望日。其父吳氏。乃金臺世襲錦衣也。師以父卒。銳自立。不樂嗣職。愛游佛地。因聽華嚴。恍如破夢。乃卸世籍。為大比丘。歷參南北知識三十餘人。然訪隱者于西山。質單丁于破院。又莫計也。卒得道于龍泉聦禪師。出世。高座牛首圓通諸處。當是時。義學紛紜。禪宗落寞。而少室一枝。流入評唱。斷橋一派。幾及平沉。雖南方剎竿相望。率皆半生半滅。佛祖慧命。殆且素矣。師力弘法柄。隨方建立。可行則行。否則默之。然鏟邪劈膠。間不容髮。即據室匡徒之輩。雕龍吐鳳之儔。始與師抗。次與師游。終乃俯首。入煅死盡偷心。至於盤根固執三隅不反者。師不少假詞色。圖為孽生種草也。有廬阜五禪客。請曰。竊聞。和尚闡化多年。而得人未見其廣。況今禪社蕭然。異知殊見。茅塞宇內矣。師掌珠不展。其晚近何繇得入。伏冀。曲以垂慈。入草求人。以為何如。昔船子不得夾山。而藥山宗風。不幾掃土乎。師曰。諸公之言。不無可採。但無上佛祖心印。力荷者。畢世一人足矣。下迄曹溪。時英競發。不得已。而印可亦不繇不如是而然也。山僧只是任分。未敢越理穿鑿。待彼自化。雖無人。未為多罪也。故師法幢所樹不定何所
【現代漢語翻譯】 現代漢語譯本： 龍泉寺右。
笑巖寶禪師
笑巖禪師，名德寶，字月心，生於正德壬申年臘月十五。他的父親吳氏，是金臺世襲的錦衣衛。禪師因為父親去世，立志自強，不願繼承官職，喜愛遊歷佛地。因為聽聞《華嚴經》，恍然如夢初醒，於是放棄世俗的身份，成為一名比丘。他先後參訪了南北各地的三十多位善知識，也曾到西山拜訪隱士，在破敗的寺院裡詢問獨居的僧人，這些都難以計數。最終在龍泉聦禪師處得道。之後在牛首山圓通寺等處開壇講法。當時，義學爭論紛紛，禪宗衰落，而少室山的禪法，流入評唱之風，斷橋的禪派，幾乎要衰落沉沒。雖然南方寺廟林立，但大多半死不活。佛祖的慧命，幾乎要斷絕了。禪師努力弘揚佛法，隨順各地的情況建立道場，可行就做，否則就默默地等待時機。然而剷除邪說，破除執著，毫不留情。即使是佔據寺院，招收徒弟的人，以及那些擅長辭藻的人，起初與禪師對抗，後來與禪師交往，最終都俯首稱臣，進入到徹底消除妄心的境界。至於那些頑固不化，執迷不悟的人，禪師毫不客氣，以免他們滋生惡果。有廬山五位禪客，請教說：『我們聽說，和尚您弘法多年，但得道的人似乎不多。況且現在禪社冷清，人們的見解各不相同，謬論充斥天下。禪師您的法門深奧，晚輩們難以入門。希望您能慈悲，深入民間尋找有緣人，您覺得如何？過去船子和尚如果沒有遇到夾山，藥山宗的風範，豈不是要掃地出門了嗎？』禪師說：『各位的建議，並非沒有可取之處。但無上佛祖的心印，能真正承擔的人，一輩子有一個就足夠了。下至曹溪慧能大師，當時英才輩出，不得已才印可那麼多人，也是不得已而為之。山僧我只是儘自己的本分，不敢越理穿鑿附會。等待他們自己開悟，即使沒有人，也不算多大的罪過。』所以禪師樹立法幢的地方並不固定。
【English Translation】 English version: Right of Longquan Temple.
Chan Master Xiaoyan Bao
Chan Master Xiaoyan (笑巖, Xiàoyán - Smiling Cliff), named Debao (德寶, Débǎo - Virtuous Treasure), styled Yuexin (月心, Yuèxīn - Moon Mind), was born on the fifteenth day of the twelfth month of the Renchen year of the Zhengde (正德) reign (1512). His father, Wu, was a hereditary Jinyi Guard (錦衣衛, Jǐnyīwèi - Embroidered Uniform Guard) of Jintai (金臺). After his father's death, the Master resolved to be independent, disliking to inherit the position. He loved to travel to Buddhist lands. Upon hearing the Avatamsaka Sutra (華嚴經, Huáyán Jīng), he felt as if awakened from a dream. He then relinquished his worldly status and became a Bhikshu (大比丘, Dà Bǐqiū - Great Monk). He visited more than thirty knowledgeable teachers in the north and south. He also sought hermits in the Western Mountains and questioned solitary monks in dilapidated temples, an immeasurable endeavor. Eventually, he attained enlightenment under Chan Master Cong (聦禪師, Cōng Chánshī) of Longquan (龍泉). He emerged into the world, lecturing at places like Niushou (牛首 - Ox Head Mountain) and Yuantong (圓通 - Perfect Penetration). At that time, doctrinal studies were rife with disputes, and the Chan school was declining. The branch of Shaoshi (少室 - Shaoshi Mountain) had fallen into critical commentary, and the lineage of Duanqiao (斷橋 - Broken Bridge) was nearly submerged. Although temples stood in sight of each other in the south, most were half-alive and half-dead. The wisdom-life of the Buddhas and Patriarchs was almost extinguished. The Master vigorously promoted the Dharma, establishing it wherever he went. He acted when possible, and remained silent otherwise. However, he eradicated heresy and shattered attachments without hesitation. Even those who occupied temples and gathered disciples, and those skilled in rhetoric, initially resisted the Master, then associated with him, and finally submitted, entering the state of completely eliminating deluded thoughts. As for those who were stubbornly attached and refused to turn back, the Master showed no leniency, lest they breed evil. Five Chan practitioners from Mount Lu (廬阜, Lúfù) requested, 'We have heard that the Master has been propagating the Dharma for many years, but the number of those who have attained enlightenment does not seem to be extensive. Moreover, the Chan community is now desolate, with differing views and opinions, and erroneous ideas fill the world. The Master's teachings are profound, and it is difficult for later generations to enter. We humbly request that you show compassion and seek out those with potential, what do you think? If Chan Master Shuanzi (船子, Chuánzi - Boatman) had not met Jiashan (夾山), wouldn't the style of Yaoshan (藥山) have been swept away?' The Master said, 'Your words are not without merit. But one person who can truly bear the mind-seal of the unsurpassed Buddhas and Patriarchs is sufficient for a lifetime. Down to Caoxi (曹溪 - Caoxi Mountain, where Huineng, the Sixth Patriarch, resided), talents emerged in abundance at that time, and it was only out of necessity that so many were certified. I, this mountain monk, am merely fulfilling my duty, and dare not speculate or fabricate beyond reason. I await their self-transformation. Even if there is no one, it is not a great fault.' Therefore, the place where the Master erected his Dharma banner was not fixed.
。有龍象八人。常隨師游。時號八杰。師嘗于楚漢兩間寓夏。新秋二日。衲子隨侍。于金沙灘頭地坐。四顧無人。忽有龐眉沙門。逼前莊立。朗聲問曰。仁者。可識從上相承密論密義否。師。從容答曰。善來仁者。密則非論。論則非義。沙門乃以錫橫肩。翹一足曰。是甚麼義。師于地書更字酬之。又以錫畫地。闊兩脛立畫上。復以錫橫按。亞身而視曰。者是甚麼義。師書嘉字酬之。又卓錫于地。兩手叉腰翹一足。切齒怒目。作降魔勢曰。是甚麼義。師書之字酬之。又分手指天地。周行一匝曰。是甚麼義。師書尤字酬之。又復進前一步。作女人拜。分手指兩衲子曰。是甚麼義。師書蠶字酬之。又繞師三匝作禮。立於師右。師書[佛/(佛佛)/魔]字示之曰。會么。沙門擬對。師止曰。設到此地。復書[佛/(佛佛)/魔]字曰。更須知有者個始得。沙門歡喜合爪。面師嘆曰。咦。真摩訶衍薩婆若上士。振錫而去。二衲子驚喜曰。彼是何沙門。所為復是何義。師良久曰。還識么。俱對曰。不識。師曰。此乃應真聖賢。所呈金剛王變相三昧。及三昧王三昧。用來勘吾。然彼亦將有新證耳。又過潼關。禮熊耳祖塔。寺僧叱曰。憨拜空塔奚為。師指曰。空塔乎。曰。然。師曰。祖師聻。曰。攜履西逝久矣。師曰。蒼天蒼天
【現代漢語翻譯】 現代漢語譯本：有龍像一般的八個人，經常跟隨老師遊歷，當時號稱『八杰』。老師曾經在楚漢交界的地方度過夏天。新秋的第二天，弟子們隨侍在側，在金沙灘頭就地而坐。環顧四周，沒有其他人。忽然出現一個白眉老僧，走到前面恭敬地站立，大聲問道：『仁者，您可知道從上代相承的秘密理論和秘密含義嗎？』老師從容回答說：『善哉，仁者。秘密就不是理論，理論就不是秘密含義。』老僧於是把錫杖橫在肩上，翹起一隻腳說：『這是什麼含義？』老師在地上寫了一個『更』字來回答他。老僧又用錫杖在地上畫了一條線，兩腿分開站在畫上，又把錫杖橫著按在地上，彎下身子看著說：『這又是什麼含義？』老師寫了一個『嘉』字來回答他。老僧又把錫杖插在地上，兩手叉腰，翹起一隻腳，咬牙切齒，怒目圓睜，做出降魔的姿勢說：『這是什麼含義？』老師寫了一個『之』字來回答他。老僧又用手指指天指地，繞著走了一圈說：『這是什麼含義？』老師寫了一個『尤』字來回答他。老僧又向前走了一步，做出女人拜的姿勢，用手指指著兩個弟子說：『這是什麼含義？』老師寫了一個『蠶』字來回答他。老僧繞著老師走了三圈，行禮，站在老師的右邊。老師寫了一個『[佛/(佛佛)/魔]』字給他看，說：『明白了嗎？』老僧想要回答，老師制止他說：『即使到了這個地步，』又寫了一個『[佛/(佛佛)/魔]』字說：『更要知道有這個才行。』老僧歡喜地合起手掌，面對老師讚歎說：『咦！真是摩訶衍薩婆若上士！』說完，振動錫杖離去。兩個弟子驚喜地說：『他是何方僧人？他所做的又是什麼含義？』老師過了很久才說：『還認識嗎？』弟子們都回答說：『不認識。』老師說：『這是應真聖賢，所呈現的金剛王變相三昧，以及三昧王三昧，用來試探我。然而他也將有新的證悟了。』後來，老師經過潼關，去禮拜熊耳祖師塔。寺里的僧人呵斥說：『愚蠢！拜空塔有什麼用？』老師指著塔說：『是空塔嗎？』僧人說：『是的。』老師說：『祖師在哪裡呢？』僧人說：『拿著鞋子向西走了很久了。』老師說：『蒼天啊，蒼天啊！』
【English Translation】 English version: There were eight people like dragon elephants, who often followed the master on his travels, and were known as the 'Eight Heroes' at the time. The master once spent the summer in the area between Chu and Han. On the second day of the new autumn, the disciples attended him, sitting on the ground at the Jinsha beach. Looking around, there was no one else. Suddenly, an old monk with white eyebrows approached and stood respectfully in front, loudly asking: 'Benevolent one, do you know the secret doctrines and secret meanings passed down from above?' The master calmly replied: 'Welcome, benevolent one. If it is secret, it is not a doctrine; if it is a doctrine, it is not a secret meaning.' The old monk then placed his staff across his shoulder, raised one foot, and said: 'What is this meaning?' The master wrote the character '更' (geng, meaning 'more' or 'again') on the ground to answer him. The old monk then drew a line on the ground with his staff, stood on the line with his legs apart, and then pressed the staff horizontally to the ground, bending down and looking at it, saying: 'What is this meaning?' The master wrote the character '嘉' (jia, meaning 'praise' or 'good') to answer him. The old monk then stuck his staff in the ground, put his hands on his hips, raised one foot, gnashed his teeth, glared, and made a demon-subduing gesture, saying: 'What is this meaning?' The master wrote the character '之' (zhi, a possessive particle or 'of') to answer him. The old monk then pointed to the sky and the earth with his fingers, walked around in a circle, and said: 'What is this meaning?' The master wrote the character '尤' (you, meaning 'especially' or 'outstanding') to answer him. The old monk then took a step forward, made a woman's bowing gesture, and pointed to the two disciples with his fingers, saying: 'What is this meaning?' The master wrote the character '蠶' (can, meaning 'silkworm') to answer him. The old monk walked around the master three times, bowed, and stood on the master's right. The master wrote the character '[佛/(佛佛)/魔]' (a complex character representing Buddha, repeated Buddha, and demon) and showed it to him, saying: 'Do you understand?' The old monk wanted to answer, but the master stopped him, saying: 'Even if you reach this point,' and wrote the character '[佛/(佛佛)/魔]' again, saying: 'You must know that this is what is needed.' The old monk joyfully put his palms together, faced the master, and exclaimed: 'Eh! Truly a Mahayana Sarvajna (all-knowing) superior being!' After speaking, he shook his staff and left. The two disciples said in surprise: 'Who is this monk? And what is the meaning of what he did?' After a long time, the master said: 'Do you recognize him?' The disciples all replied: 'We do not recognize him.' The master said: 'This is an Arhat (worthy one) sage, presenting the Vajra King transformation Samadhi (state of meditative consciousness), and the Samadhi King Samadhi, to test me. However, he will also have new enlightenment.' Later, the master passed through Tongguan and went to pay respects at the ancestral pagoda of Xiong'er. The monks in the temple scolded him, saying: 'Foolish! What is the use of worshiping an empty pagoda?' The master pointed to the pagoda and said: 'Is it an empty pagoda?' The monk said: 'Yes.' The master said: 'Where is the patriarch?' The monk said: 'He took his shoes and went west a long time ago.' The master said: 'Oh, heavens, oh, heavens!'
。師嘗倒握拂柄。以示僧曰。會么。曰。某已識和尚做處也。師曰。你道荊州黃四娘。禮佛求個甚麼。又僧問。打破鏡。未審。作么生相見。師曰。慚愧殺人。僧頓領旨(即曇芝上座)。於是。江湖聞而慕之者雖切。然構之者益稀矣。萬曆丁丑。燕京緇素建精舍。挽師歸隱。師既謝游轍。門無雜賓。乃整齊先覺經綸。提掇古德綱目。或徴或贊。或判或頌。高巘曉霜。千江秋月也。又五年。懸衣大寂。閱世七十一。坐夏四十八。塔于京城西直門外高浪橋之北郊。署師正宗南行者。幻有傳禪師也。代師闡化北之東臺者。瑞峰和尚也。其臥隱於優曇苑者。幻也。老宿也。識者謂。濟宗鼎峙。則師不負于龍泉矣。師前後所參尊宿。約出天奇之門。獨于襄西得謁大覺圓。圓為海舟慈公之四葉。其臘高貌碩。詞如截鐵。因歷舉古公案。以詰師。師對無滯響。圓曰。若以諸方子當絕類。為不可測人。老僧卻不然。再將爛熟底一則機緣問你。外道問佛。不問有言不問無言。世尊良久。外道大悟。且既不涉有無。良久亦是閑名。正恁么時。外道悟去。悟個甚麼。師擬對。圓急掩師口曰。止。止。師頓契其機。即以偈獻圓。圓大喜曰。奇哉。斯乃從上果地人語也。師住后。常道圓公之為人。
龍池幻有傳禪師
禪師。名正傳。
【現代漢語翻譯】 現代漢語譯本： 老師曾經倒拿著拂塵的柄，給僧人看，問道：『會么（懂嗎）？』僧人回答說：『某（我）已經知道和尚（您）的作爲了。』老師說：『你說荊州黃四娘，禮佛求的是什麼？』又有僧人問：『打破鏡子，不知道該如何相見？』老師說：『慚愧殺人（非常慚愧）。』僧人立刻領悟了其中的旨意（就是曇芝上座）。因此，江湖上聽說老師而仰慕他的人雖然很多，但能夠詆譭他的人卻更加稀少了。萬曆丁丑年，燕京的僧人和居士建造精舍，邀請老師回來隱居。老師已經謝絕了遊歷的生涯，門前沒有雜客。於是整理先覺的經綸，提煉古德的綱目，或徵引，或讚揚，或評判，或頌揚，就像高山上的曉霜，千江里的秋月一樣。又過了五年，老師懸衣大寂（圓寂），享年七十一歲，坐夏四十八年。塔（埋葬）于京城西直門外高浪橋的北郊。署名老師是正宗南行者的是幻有傳禪師。代替老師闡揚教化于北方東臺的是瑞峰和尚。隱居於優曇苑的是幻也老宿。有見識的人說，濟宗鼎峙（像鼎足一樣屹立），那麼老師就沒有辜負龍泉了。老師前後參訪的尊宿，大約出自天奇之門。唯獨在襄西得以拜見大覺圓。圓是海舟慈公的四世法孫，他年高德劭，言辭如截鐵一般。於是歷數古代的公案，來詰問老師。老師對答如流，沒有絲毫滯礙。圓說：『如果用諸方（其他地方）的說法來當做絕類（獨一無二），認為不可測度的人，老僧我卻不這樣認為。再用一個爛熟的機緣來問你。外道問佛，不問有言不問無言，世尊良久（沉默了很久）。外道大悟。既然不涉及有無，良久也是閑名。正在這個時候，外道悟去了，悟到了什麼？』老師想要回答，圓急忙摀住老師的嘴說：『止，止。』老師立刻契合了其中的機要，就用偈語獻給圓。圓非常高興地說：『奇哉（太奇妙了），這乃是從上果地人（已經證得佛果的人）的語言啊。』老師住持后，常常談論圓公的為人。 龍池幻有傳禪師 禪師，名正傳。
【English Translation】 English version: The master once held the handle of the whisk upside down and showed it to the monks, asking, 'Do you understand?' A monk replied, 'I already know what the abbot (you) is doing.' The master said, 'What do you say Huang Si Niang of Jingzhou prays for when she worships the Buddha?' Another monk asked, 'The mirror is broken, how should we meet?' The master said, 'Ashamed to death (extremely ashamed).' The monk immediately understood the meaning (that is, the venerable Tan Zhi). Therefore, although there were many people in the Jianghu (the martial arts world) who heard of the master and admired him, those who could slander him became even fewer. In the year of Dingchou in the Wanli era, monks and laypeople in Yanjing built a hermitage and invited the master to return to seclusion. The master had already declined the life of traveling, and there were no miscellaneous guests in front of his door. So he organized the canons of the enlightened ones, refined the outlines of the ancient virtues, sometimes quoting, sometimes praising, sometimes judging, sometimes eulogizing, like the morning frost on the high mountains, the autumn moon in a thousand rivers. After another five years, the master hung up his robe and entered the Great Stillness (passed away), at the age of seventy-one, with forty-eight summers spent in meditation. The stupa (burial) was located in the northern suburbs of Gaolang Bridge outside Xizhimen in Beijing. The one who signed the master as the orthodox southern practitioner was Chan Master Huanyou Zhuan. The one who expounded and transformed the teachings in the northern Dongtai on behalf of the master was the monk Ruifeng. The one who lived in seclusion in the Udumbara Garden was the old monk Huan. Those with insight said that if the Ji sect stands like tripods (stands firmly like the legs of a tripod), then the master has not failed Longquan. Chan Master Huanyou Zhuan of Longchi The Chan master's name was Zheng Zhuan.
字幻有。應天溧陽呂氏子也。根器宏遠。慧語驚人。年二十二。荊溪沙門樂庵度之。即示師心法。師輒感奮。聞燈花𤒺。有省。樂庵歿。師計閱晚近禪門。方死繩墨。乃北抵神京。謁笑巖寶禪師。傾心具述所以。寶陰異之。忽趯出只履。變色厲聲曰。曏者里速道一句。師愕然無對。寶公便起。師俯首而退。中夜彷徨。公晨出。見師猶立檐下。顏如稿木。驀喚師。師回顧公。公翹足作修羅障日月勢。師豁然。深達堂奧矣。久之辭去。公以一笠與師曰。覆之。勿露圭角。師徑往五臺。棲息秘魔巖。一十三載。會太常唐公鶴徴。問道臺山。見師如夙契。且約師還南。師以樂庵未塔聽之。至荊溪。徴以龍池延師。龍池。故一源禪師道場也。嘉隆以來。先德物故。東南法社。例如灰冷。師至。愴然念百丈大智之風。有徒數輩。一如萬指臨之。於是。志士咸集。槌拂下。多穎脫而去。僅六載謝事。復游燕都。居普照寺。時縉紳輩。留神空宗。日夕從師質證。師嘗舉扇。示諸大夫曰。當時孔子。還知有者個么。皆曰。不知。師置扇曰。以我為隱乎。吾無隱乎。爾眾躍然稱謝。其揭示多類此。以故。笑巖道化。復振于燕趙。雖南北異勢。而沖寒冒暑之士。不絕足下。圍繞皆大器也。師據坐顧眾曰。是大盡。是小盡。有對曰。大盡。有曰
【現代漢語翻譯】 現代漢語譯本：字幻有（字幻有），應天溧陽呂氏之子。根器深厚，慧語驚人。二十二歲時，被荊溪的沙門樂庵（樂庵，僧人名號）度化出家。樂庵隨即向他開示心法，他立刻深受感動。聽到燈花爆裂的聲音，有所領悟。樂庵去世后，他認為晚近的禪門死守規矩，於是北上前往神京（神京，指北京），拜見笑巖寶禪師（笑巖寶禪師，禪師名號），傾心講述自己的見解。寶禪師對他感到驚異，忽然扔出一隻鞋子，變色厲聲地說：『曏者里速道一句（曏者里速道一句，禪宗用語，意為「剛才說了什麼？」）。』他愕然無語。寶禪師便起身離開，他低著頭退下。半夜裡徘徊不定。寶禪師早晨出來，見他仍然站在屋檐下，臉色像枯槁的樹木。寶禪師突然叫他，他回頭看寶禪師，寶禪師翹起腳，作出修羅障日月的姿勢（修羅障日月，佛教典故，形容遮蔽光明），他豁然開悟，深深領會了禪宗的奧妙。過了很久，他告辭離去。寶禪師送給他一頂斗笠，說：『遮蓋住你的鋒芒，不要顯露出來。』他直接前往五臺山，在秘魔巖（秘魔巖，地名）隱居了十三年。適逢太常唐公鶴徴（唐公鶴徴，人名）在五臺山問道，見他如同舊相識，並邀請他還回南方。他因為樂庵的塔尚未建成，答應了他的請求。到達荊溪后，唐公在龍池（龍池，地名）邀請他住持。龍池，原是一源禪師（一源禪師，禪師名號）的道場。嘉靖、隆慶以來，先輩高僧去世，東南地區的佛法社團，如同灰燼般冷落。他到來后，悲傷地懷念百丈大智禪師（百丈大智禪師，禪師名號）的風範，有幾個弟子，如同萬指向他靠攏。於是，有志之士紛紛聚集，經過他的教誨，許多人穎悟脫俗而去。僅僅六年，他便辭去住持之職，再次遊歷燕都（燕都，指北京），住在普照寺（普照寺，寺廟名）。當時士大夫們，對空宗（空宗，佛教宗派）很感興趣，日夜向他請教。他曾經舉起扇子，給各位大夫看，說：『當時的孔子，還知道有這個嗎？』大家都說：『不知道。』他放下扇子說：『你們認為我有所隱瞞嗎？我沒有什麼隱瞞的。』大家高興地稱謝。他所揭示的道理大多如此。因此，笑巖禪師的道風，再次在燕趙（燕趙，指北京及周邊地區）振興。雖然南北形勢不同，但冒著嚴寒酷暑前來求教的人，絡繹不絕。圍繞在他身邊的都是有才能的人。他坐在座位上，看著眾人說：『是大盡（大盡，佛教用語，指徹底了悟），是小盡（小盡，佛教用語，指部分了悟）？』有人回答說：『大盡。』有人說：
【English Translation】 English version: Zi Huan You (字幻有), was the son of the Lü family of Yingtian Liyang. He possessed profound innate qualities and his insightful words were astonishing. At the age of twenty-two, he was ordained by Yue'an (樂庵), a monk of Jingxi. Yue'an immediately revealed the Dharma of the mind to him, and he was deeply moved. Upon hearing the sound of a lamp flower bursting, he had an awakening. After Yue'an passed away, he considered that the recent Chan schools were rigidly adhering to rules, so he went north to Shenjing (神京, referring to Beijing) to visit Chan Master Xiaoyan Bao (笑巖寶禪師). He wholeheartedly expressed his views. Chan Master Bao was amazed by him and suddenly threw out a single shoe, changing his expression and sternly saying: 'Xiang zhe li su dao yi ju (曏者里速道一句, a Chan phrase meaning 'What did you just say?').' He was stunned and speechless. Chan Master Bao then got up and left, and he retreated with his head bowed. He wandered around in the middle of the night. Chan Master Bao came out in the morning and saw him still standing under the eaves, his face like withered wood. Chan Master Bao suddenly called out to him, and he looked back at Chan Master Bao, who raised his foot and made the gesture of Asura obscuring the sun and moon (修羅障日月, a Buddhist allusion describing the obscuring of light). He suddenly became enlightened and deeply understood the profound meaning of Chan. After a long time, he bid farewell and left. Chan Master Bao gave him a bamboo hat, saying: 'Cover your sharpness and do not reveal your talents.' He went directly to Mount Wutai and lived in seclusion at Secret Demon Rock (秘魔巖) for thirteen years. It happened that Tang Gong Hezhi (唐公鶴徴) of the Taichang came to Mount Wutai to inquire about the Dharma, and saw him as if he were an old acquaintance, and invited him to return to the South. Because Yue'an's pagoda had not yet been built, he agreed to his request. After arriving at Jingxi, Tang Gong invited him to preside over Longchi (龍池). Longchi was originally the monastery of Chan Master Yiyuan (一源禪師). Since the Jiajing and Longqing eras, with the passing of senior monks, the Buddhist communities in the Southeast were as cold as ashes. After he arrived, he sadly missed the style of Chan Master Dazhi of Baizhang (百丈大智禪師), and had several disciples, as if ten thousand fingers were leaning towards him. Therefore, ambitious people gathered, and after his teachings, many became enlightened and detached from the world. After only six years, he resigned from his position and traveled to Yandu (燕都, referring to Beijing) again, living in Puzhao Temple (普照寺). At that time, the scholar-officials were very interested in the Kong Sect (空宗, a Buddhist sect), and consulted him day and night. He once raised a fan and showed it to the officials, saying: 'Did Confucius at that time know about this?' Everyone said: 'No.' He put down the fan and said: 'Do you think I am hiding something? I am not hiding anything.' Everyone happily thanked him. His revelations were mostly like this. Therefore, the Dao of Chan Master Xiaoyan was revived in Yan and Zhao (燕趙, referring to Beijing and its surrounding areas). Although the situations in the North and South were different, those who came to seek guidance, braving the cold and heat, never stopped. Those around him were all talented people. He sat on his seat, looked at the crowd and said: 'Is it Da Jin (大盡, a Buddhist term meaning complete enlightenment), or Xiao Jin (小盡, a Buddhist term meaning partial enlightenment)?' Someone answered: 'Da Jin.' Someone said:
。小盡。小師從傍進曰。敢保不在曆本上論量。師哂而休去。其徴勘。又多類此。法師月川者與師同參寶公。川左袒清涼。以非肇公物不遷論。當世莫能抗其說。師乃反覆剖析累萬言。川卒毀板以謝。其整頓綱宗。又能類此。京中有為妖書詆上者。詔捕弗獲。當事人借口桑門。時紫柏可公逮繫矣。一時名德。引去馳師。師笑曰。學道期了生死。生死了顧反畏禍耶。高臥如故。事寢。乃赴唐公再住龍池之命。其處境安詳。又多類此。師前後京都二十餘年。當是時。兩宮奉我田服之徒。方藉以有為。師獨無所事。生平如飢如渴。一以宗旨為己任。故終師之世。升堂入室無虛日。每以門前冷落車馬稀。老大嫁作商人婦話。問士大夫。般若無知。靡所不知。問。學者鮮有契其機者。師曰。今時人多有說得。儘是者恰像個膾子手何也。任他佛頭來。魔頭來獅子頭來。像頭來。牛頭馬頭人頭狗頭羊頭鵝鴨頭。到汝案上。一一盡汝破除。打發一邊去。只恐把個死貓頭來。便茫然罔措。於此打發得開去。才是好膾子手。有僧進曰。請將死貓頭來。師笑曰。果然不識。師處躬應物。嚴慈等之。故開遮如如。為不可測。卒以大機得人。而大振滹沱之宗。示寂之年。六十有六矣。先一日。有僧自臺山來。師欣然與劇談山中宿昔。抵暮索浴。浴
【現代漢語翻譯】 現代漢語譯本：『小盡』（指農曆小月）。小師從旁進言：『我敢保證這不在曆書上能推算出來的。』 師父笑了笑，沒有再說什麼。這類驗證和考察的事情，還有很多。法師月川和師父一同參學于寶公。月川贊同清涼澄觀的觀點，認為《肇論》中的『物不遷論』是正確的。當時沒有人能駁倒他的說法。師父於是反覆剖析，寫了數萬字的論述。月川最終毀掉了刻板，表示認輸。他整頓佛法綱要，也能像這樣。京城中有人寫妖書詆譭皇上，朝廷下令逮捕，但沒有抓到。有關官員借口此事牽涉到僧人。當時紫柏可公已經被逮捕入獄。一時間，很多有名望的僧人，都被牽連進去，四處躲避。師父笑著說：『學道是爲了了脫生死，既然已經看破生死，反而害怕災禍嗎？』 於是像往常一樣安然休息。事情平息后，他應唐公的邀請，再次住持龍池寺。他身處困境，卻能安詳自在，這類事情也很多。師父前後在京都二十多年。當時，皇宮內外信奉佛教的人很多，正希望藉助僧人的力量有所作為。只有師父無所事事，一生如飢似渴，只把弘揚佛法宗旨作為自己的責任。所以師父一生，每天都升座講法，沒有一天空缺。他常常用『門前冷落車馬稀，老大嫁作商人婦』這句話，來問那些士大夫。般若智慧看似無知，實則無所不知。有人問：『學者很少有能契合般若智慧的。』 師父說：『現在很多人都能說會道，但都像個切肉的屠夫一樣。』 不管是佛頭、魔頭、獅子頭、象頭、牛頭、馬頭、人頭、狗頭、羊頭、鵝鴨頭，到了你的案板上，你都要一一破除，打發到一邊去。只怕給你一個死貓頭，你就茫然不知所措了。如果能把死貓頭也處理好，才算是個好屠夫。』 有僧人上前說：『請拿死貓頭來。』 師父笑著說：『你果然不認識。』 師父待人處事，嚴厲和慈祥兼備，開顯和遮止都恰到好處，讓人難以捉摸。最終以大智慧接引眾生，大大振興了滹沱宗。圓寂的那一年，六十六歲。前一天，有僧人從臺山來，師父高興地和他暢談山中的往事。到了傍晚，師父要洗澡。 English version: 'Xiaojin' (referring to a lunar month with fewer days). A junior monk stepped forward and said, 'I dare to guarantee that this cannot be calculated from the almanac.' The master smiled and said nothing more. There were many such verifications and examinations. The Dharma master Yuechuan studied with the master under Baogong. Yuechuan agreed with Qingliang Chengguan's view that the 'Theory of Immutability of Things' in the Zhao Lun was correct. At that time, no one could refute his argument. The master then repeatedly analyzed it and wrote tens of thousands of words of discussion. Yuechuan finally destroyed the printing plates, admitting defeat. He also reorganized the tenets of Buddhism in this way. In the capital, someone wrote a seditious book slandering the emperor, and the court ordered an arrest, but failed to catch the culprit. The officials used this as an excuse to implicate the Sangha. At that time, Zibo Keke was already arrested and imprisoned. For a time, many famous monks were implicated and fled everywhere. The master smiled and said, 'Studying the Dao is to be free from birth and death. Since we have already seen through birth and death, why fear disaster?' So he rested peacefully as usual. After the matter subsided, he accepted Tang Gong's invitation to preside over Longchi Temple again. He was able to be peaceful and at ease in difficult situations, and there were many such instances. The master was in the capital for more than twenty years. At that time, many people inside and outside the palace believed in Buddhism and hoped to use the power of the monks to achieve something. Only the master was idle, thirsty and hungry throughout his life, only taking the promotion of the Buddhist tenets as his responsibility. Therefore, throughout the master's life, he ascended the Dharma seat every day without a single day of absence. He often used the phrase 'The gate is deserted, with few carriages and horses; the old woman marries a merchant' to ask the scholar-officials. Prajna (wisdom) seems ignorant, but in fact knows everything. Someone asked, 'Few scholars can be in accord with Prajna wisdom.' The master said, 'Many people today can talk eloquently, but they are just like butchers cutting meat.' Whether it is the head of a Buddha, the head of a demon, the head of a lion, the head of an elephant, the head of an ox, the head of a horse, the head of a human, the head of a dog, the head of a sheep, the head of a goose or a duck, when they come to your chopping board, you must break them all and send them aside. I am only afraid that if you are given the head of a dead cat, you will be at a loss. If you can handle the head of a dead cat well, then you are a good butcher.' A monk stepped forward and said, 'Please bring the head of a dead cat.' The master smiled and said, 'You really don't recognize it.' The master treated people and things with both strictness and compassion, revealing and concealing appropriately, making him unpredictable. In the end, he guided sentient beings with great wisdom and greatly revitalized the Hutuo sect. In the year of his passing, he was sixty-six years old. The day before, a monk came from Mount Tai, and the master happily chatted with him about the past events in the mountains. In the evening, the master asked for a bath.
【English Translation】 English version: 'Xiaojin' (referring to a lunar month with fewer days). A junior monk stepped forward and said, 'I dare to guarantee that this cannot be calculated from the almanac.' The master smiled and said nothing more. There were many such verifications and examinations. The Dharma master Yuechuan studied with the master under Baogong. Yuechuan agreed with Qingliang Chengguan's view that the 'Theory of Immutability of Things' in the Zhao Lun was correct. At that time, no one could refute his argument. The master then repeatedly analyzed it and wrote tens of thousands of words of discussion. Yuechuan finally destroyed the printing plates, admitting defeat. He also reorganized the tenets of Buddhism in this way. In the capital, someone wrote a seditious book slandering the emperor, and the court ordered an arrest, but failed to catch the culprit. The officials used this as an excuse to implicate the Sangha. At that time, Zibo Keke was already arrested and imprisoned. For a time, many famous monks were implicated and fled everywhere. The master smiled and said, 'Studying the Dao is to be free from birth and death. Since we have already seen through birth and death, why fear disaster?' So he rested peacefully as usual. After the matter subsided, he accepted Tang Gong's invitation to preside over Longchi Temple again. He was able to be peaceful and at ease in difficult situations, and there were many such instances. The master was in the capital for more than twenty years. At that time, many people inside and outside the palace believed in Buddhism and hoped to use the power of the monks to achieve something. Only the master was idle, thirsty and hungry throughout his life, only taking the promotion of the Buddhist tenets as his responsibility. Therefore, throughout the master's life, he ascended the Dharma seat every day without a single day of absence. He often used the phrase 'The gate is deserted, with few carriages and horses; the old woman marries a merchant' to ask the scholar-officials. Prajna (wisdom) seems ignorant, but in fact knows everything. Someone asked, 'Few scholars can be in accord with Prajna wisdom.' The master said, 'Many people today can talk eloquently, but they are just like butchers cutting meat.' Whether it is the head of a Buddha, the head of a demon, the head of a lion, the head of an elephant, the head of an ox, the head of a horse, the head of a human, the head of a dog, the head of a sheep, the head of a goose or a duck, when they come to your chopping board, you must break them all and send them aside. I am only afraid that if you are given the head of a dead cat, you will be at a loss. If you can handle the head of a dead cat well, then you are a good butcher.' A monk stepped forward and said, 'Please bring the head of a dead cat.' The master smiled and said, 'You really don't recognize it.' The master treated people and things with both strictness and compassion, revealing and concealing appropriately, making him unpredictable. In the end, he guided sentient beings with great wisdom and greatly revitalized the Hutuo sect. In the year of his passing, he was sixty-six years old. The day before, a monk came from Mount Tai, and the master asked for a bath.
出而示微疾。眾驚疑環擁之。師舉所著帽者三。眾弗敢對。師乃拍膝宴然矣。蓋明神宗萬曆甲寅年二月十二日子夜也。塔建本山之左。
贊曰。語云重雷發響。百里飛聲。無事之者。愕然而驚。空聞其響。不見其形。吾滹沱一宗。自元明叔季蓋冰霜之際矣。笑巖父子公孫。震匝地法雷。于嚴冷之首。下開萬匯之蒙。上正千秋之統。猗歟休哉。至有覓形鏡里。尋聲谷中。亦獨何哉。
幻也慧禪師
禪師。名佛慧。字幻也。會稽人。其先史氏。慧初生。出家行腳。俱有奇徴。乃與幻有禪師。同出笑巖寶公之門。洎住嘉禾之優曇苑。自號懶石叟。著懶石語。累萬千言。格盡物情。時共珍之。又疾當世學者走聲便軟暖。一澄之以枯淡。數十年門無宿賓。惟一能明侍者。終身料理巾瓶而已。及其法鼓乍鳴。有道緇素。爭集如雲。慧曰。四大之軀孰不有。五味之食孰能無。白玉體個個分明紫金身。人人可得爭柰食之不常而食。衣之不常而衣。八萬種魔。寧教易曉。四百四病。以何遣除。諸仁者不是祝髮了。叫做出家。披金襕叫作出家識文達理。叫作出家。能行苦行。叫作出家。避喧求靜。叫做出家。有人緣。叫作出家。感天供。叫作出家。緊要在著草鞋。入釋迦腹裡。屙屎放尿跨大步。穿達磨心中。戴角披毛。
【現代漢語翻譯】 現代漢語譯本：
禪師示現輕微的疾病，眾人驚慌疑惑地圍著他。禪師舉起他戴過的三頂帽子，眾人不敢回答。禪師於是拍著膝蓋安詳地去世了。那是明神宗萬曆甲寅年二月十二日子夜。塔建在本山的左邊。
讚語說：『俗話說，重雷發出巨響，百里之外都能聽到聲音。』那些無事的人，會愕然驚恐，只聽到雷聲，卻看不到雷的形狀。我們滹沱宗，自從元明末年就像冰霜一樣衰落了。笑巖父子公孫，震動大地發出法雷，在嚴寒的開始，開啟萬物的矇昧，匡正千秋的統緒。多麼美好啊！至於那些在鏡子里尋找形狀，在山谷中尋找聲音的人，又是什麼緣故呢？
幻也慧禪師
禪師，名叫佛慧，字幻也，會稽人，他的祖先是史氏。慧禪師初生時，出家行腳，都有奇異的徵兆。於是與幻有禪師，一同出自笑巖寶公門下。後來住在嘉禾的優曇苑，自號懶石叟，著有《懶石語》，多達萬千字，窮盡事物的道理，當時人們都非常珍視它。他又厭惡當時學者追逐名聲，言語輕浮柔弱，用枯燥平淡來掩蓋。幾十年門前沒有留宿的客人，只有一能明侍者，終身料理他的生活起居。等到他開始說法時，有道的僧人和俗人，爭相聚集如雲。慧禪師說：『四大（地、水、火、風，構成身體的四種元素）之軀誰沒有？五味（酸、甜、苦、辣、咸）的食物誰能沒有？白玉的身體個個分明，紫金的身軀人人可以得到，只是因為吃得不合時宜，穿得不合時宜。八萬種魔，寧可容易明白，四百四病，用什麼來消除？各位仁者，不是剃了頭髮，就叫做出了家；披上袈裟，就叫做出了家；認識文字，通達道理，就叫做出了家；能夠實行苦行，就叫做出了家；避開喧囂，尋求安靜，就叫做出了家；有人緣，就叫做出了家；感動上天供養，就叫做出了家。最重要的是穿著草鞋，進入釋迦（釋迦牟尼佛）的腹中，拉屎撒尿，邁開大步，穿透達磨（菩提達摩）的心中，戴著角，披著毛。』
【English Translation】 English version:
The master manifested a slight illness. The crowd, alarmed and doubtful, surrounded him. The master raised the three hats he had worn, but none dared to respond. Then the master clapped his knee and passed away peacefully. It was the midnight of the twelfth day of the second month in the Jia Yin year of the Wanli reign of Emperor Shenzong of the Ming Dynasty. The pagoda was built to the left of the main mountain.
The eulogy says: 'As the saying goes, a heavy thunderclap resounds, and its sound travels a hundred miles.' Those who are not involved are startled and frightened, hearing only the sound but not seeing the shape. Our Hutuo lineage has declined like frost and ice since the late Yuan and early Ming dynasties. Xiaoyan and his sons and grandsons shook the earth with the thunder of Dharma, opening the minds of all beings at the beginning of the severe cold, and rectifying the order of thousands of years. How wonderful! As for those who seek the shape in the mirror and the sound in the valley, what is the reason?
Chan Master Huanye Hui
The Chan master, named Fohui (Buddha Wisdom), styled Huanye (Illusion Also), was a native of Kuaiji, and his ancestors were the Shi family. When Hui was born, his renunciation and pilgrimage were marked by extraordinary signs. Thus, he and Chan Master Huanyou (Illusion Existent) both came from the school of Xiaoyan Baogong (Smiling Cliff Treasure Duke). Later, he resided in the Udam Garden of Jiahe, calling himself Lazy Stone Elder, and wrote 'Lazy Stone Sayings,' amounting to tens of thousands of words, exhaustively exploring the principles of things, which were highly valued at the time. He also disliked contemporary scholars who pursued fame, spoke lightly and softly, and concealed themselves with dryness and blandness. For decades, his door had no overnight guests, only the attendant Yinenming (One Able to Understand), who took care of his daily needs throughout his life. When he began to preach the Dharma, virtuous monks and laypeople gathered like clouds. Master Hui said, 'Who does not have the body of the Four Great Elements (earth, water, fire, wind)? Who can be without the food of the Five Flavors (sour, sweet, bitter, spicy, salty)? The body of white jade is clear to everyone, and the body of purple gold can be attained by all, but it is because they eat and dress inappropriately. The eighty thousand kinds of demons are easier to understand, but how can the four hundred and four diseases be eliminated? All of you, it is not that shaving your head is called renunciation; wearing the kasaya is called renunciation; knowing literature and understanding principles is called renunciation; being able to practice asceticism is called renunciation; avoiding noise and seeking quiet is called renunciation; having good karma is called renunciation; moving the heavens to make offerings is called renunciation. The most important thing is to wear straw sandals, enter the belly of Sakyamuni (Shakyamuni Buddha), defecate and urinate, stride forward, penetrate the heart of Bodhidharma (Bodhidharma), wear horns, and wear fur.'
枯草拈來。直得百花相鬥。鼓動含靈。喚起維摩寂默。十方如來。密付汝印。一切天魔。自然傾膽。咦。鳥啼春晝閑彌勒。花發東風見故人。又曰。一番相見一番新。好看缽盂添柄。幾處行來。幾處險密。奇艇內藏輪海。不顧山頭月白。一任浮沉空。無柰雨腳風。清大家和會。參方衲子講席。高流居士宰官。天仙魔梵。有情無情。生一乾坤。死一乾坤。聖一法界。凡一法界。何曾謾得諸人。若也謾得。便討說個是非好惡。賢善才能。尊卑異類。灼然些子。謾不得欠不得。你道是甚麼境界。會么。滿目塵埃千聖眼。半身落魄五宗心。晚移燕京多寶庵。重修笑巖之令。足不越閫者。復十餘載。緇素餐風而過。從者多不堪其嘯唾而去。朝廷知而敬之。老且耄矣。忽思南歸。復止優曇。俄示疾。簡歷。謂小師曰。后二日可。小師涕泣固留。慧笑諾。為遲三日。懇再留不許。遠近從游者聞之趨。置龕室。適工報竣。而跏趺示寂。閱世九十一。坐七十有八夏。
贊曰。明之中葉。像教崇隆之際。公則闃然一室。嗒然一我。雖德重大內。弗居也。以故。追隨於公者。皆一時賢君子。受公面折。欣如獲寶。于其鬻聲都市。駕譽權門之流。得非天壤與。公語音如鐘。足有輪紋。皤皤黃髮。齒落更生。共疑為果地人再世。豈茍然哉。
【現代漢語翻譯】 現代漢語譯本： 拈起一根枯草，也能變得像百花爭艷一樣熱鬧。鼓動著有情眾生，喚醒了維摩居士的寂靜。十方如來，秘密地將心印傳給你。一切天魔，自然會膽戰心驚。咦！春日白晝，鳥兒啼鳴，彌勒菩薩悠然自得。東風吹拂，百花盛開，遇見了老朋友。又說，每一次相見都煥然一新，好看的缽盂上又添了新柄。走過了許多地方，經歷了許多險峻隱秘之處。奇特的船內藏著無盡的輪海，不顧山頭月色皎潔。任憑浮沉于空，奈何雨腳風勢不停。清高的大家歡聚一堂，參訪各地的雲遊僧侶在講席上論道，高雅的名士、做官的士大夫，天上的神仙、魔界的梵天，有情眾生、無情之物，生也是一個乾坤，死也是一個乾坤，聖人是一個法界，凡人也是一個法界。哪裡能夠欺騙得了各位呢？如果能夠欺騙得了，那就來討論一下是非好惡、賢能才能、尊卑異類，清清楚楚，明明白白，欺騙不得，也虧欠不得。你說道這是什麼境界？明白嗎？滿眼塵埃，遮蔽了千聖的慧眼；半身落魄，體現了五宗的心法。晚年移居燕京多寶庵，重新修繕笑巖的遺蹟。足不出戶者，又過了十餘年。僧人和俗人餐風露宿，追隨者大多不堪忍受他的呵斥而離去。朝廷知道他的德行而敬重他。年老體衰，忽然想回南方，又住在優曇寺。不久示現疾病，留下遺囑，對小徒弟說：『後天可以走了。』小徒弟哭泣著堅決挽留。慧笑答應了，為他延遲了三天。懇求再次挽留，他不允許。遠近的追隨者聽聞訊息后趕來，準備好了龕室。恰好工程竣工，他就結跏趺坐，安詳示寂。享年九十一歲，坐禪七十八個夏天。
讚頌說：明朝中期，佛教興盛的時候，慧笑禪師獨自一人住在寂靜的房間里，安然自在。即使德行受到朝廷的重視，也不去居住。因此，追隨他的人，都是當時賢能的君子。受到他的當面指責，也欣喜得如同獲得了珍寶。那些出賣名聲于都市，靠吹噓博取權貴青睞的人，難道不是與他有天壤之別嗎？慧笑禪師的聲音洪亮如鐘，腳上有輪紋，花白的頭髮，牙齒脫落後又重新長出來，人們都懷疑他是果地聖人再次降世，難道是隨便說說的嗎？ English version: Picking up a withered grass, it can become as lively as a hundred flowers competing for beauty. Stirring sentient beings, awakening the silence of Vimalakirti (a famous lay Buddhist). The Tathagatas (Buddhas) of the ten directions secretly transmit the mind seal to you. All the heavenly demons will naturally be terrified. Alas! In the spring daytime, birds sing, Maitreya (the future Buddha) is leisurely and content. The east wind blows, flowers bloom, and old friends are met. It is also said that each meeting brings a fresh newness, and a new handle is added to the beautiful alms bowl. Having traveled many places, experiencing many dangerous and secret places. The strange boat contains endless seas of wheels, regardless of the bright moonlight on the mountain top. Letting go of floating and sinking in emptiness, but helpless against the rain and wind. Noble people gather together, wandering monks from various places discuss the Dharma on the lecture seat, elegant scholars, officials, heavenly deities, Brahma of the demon realm, sentient beings, and insentient things, birth is a universe, death is a universe, a sage is a Dharma realm, and an ordinary person is a Dharma realm. How can you deceive everyone? If you can deceive them, then let's discuss right and wrong, good and evil, virtue and talent, noble and lowly, different kinds, clearly and plainly, you cannot deceive, nor can you owe. What state do you say this is? Do you understand? Eyes full of dust, obscuring the wisdom eyes of a thousand sages; half-body disheveled, embodying the mind Dharma of the five schools. In his later years, he moved to Duobao Nunnery in Yanjing (Beijing), and rebuilt the ruins of Xiaoyan. He who did not step out of the door, passed more than ten years. Monks and laypeople ate wind and slept in the open, and most of the followers could not bear his scolding and left. The court knew his virtue and respected him. Old and frail, he suddenly thought of returning to the south, and lived in U曇 Temple. Soon he manifested illness, leaving a will, and said to his little disciple: 'The day after tomorrow, I can leave.' The little disciple cried and insisted on keeping him. Huixiao (the master's name) agreed, delaying it for three days. Begging to stay again, he did not allow it. Followers from far and near rushed upon hearing the news, and prepared a niche. Just as the project was completed, he sat in full lotus posture and passed away peacefully. He lived to be ninety-one years old, and sat in meditation for seventy-eight summers.
The eulogy says: In the middle of the Ming Dynasty, when Buddhism was flourishing, Zen Master Huixiao lived alone in a quiet room, at ease. Even if his virtue was valued by the court, he would not reside there. Therefore, those who followed him were all virtuous gentlemen of the time. Being criticized by him face to face, they were as happy as if they had obtained a treasure. Those who sell their reputation in the city and flatter the powerful to gain favor, are they not as different from him as heaven and earth? Zen Master Huixiao's voice was as loud as a bell, his feet had wheel patterns, his hair was white, and his teeth grew back after falling out. People suspected that he was a sage who had attained Buddhahood reborn, could it be just a casual saying?
【English Translation】 Picking up a withered grass, it can become as lively as a hundred flowers competing for beauty. Stirring sentient beings, awakening the silence of Vimalakirti (a famous lay Buddhist). The Tathagatas (Buddhas) of the ten directions secretly transmit the mind seal to you. All the heavenly demons will naturally be terrified. Alas! In the spring daytime, birds sing, Maitreya (the future Buddha) is leisurely and content. The east wind blows, flowers bloom, and old friends are met. It is also said that each meeting brings a fresh newness, and a new handle is added to the beautiful alms bowl. Having traveled many places, experiencing many dangerous and secret places. The strange boat contains endless seas of wheels, regardless of the bright moonlight on the mountain top. Letting go of floating and sinking in emptiness, but helpless against the rain and wind. Noble people gather together, wandering monks from various places discuss the Dharma on the lecture seat, elegant scholars, officials, heavenly deities, Brahma of the demon realm, sentient beings, and insentient things, birth is a universe, death is a universe, a sage is a Dharma realm, and an ordinary person is a Dharma realm. How can you deceive everyone? If you can deceive them, then let's discuss right and wrong, good and evil, virtue and talent, noble and lowly, different kinds, clearly and plainly, you cannot deceive, nor can you owe. What state do you say this is? Do you understand? Eyes full of dust, obscuring the wisdom eyes of a thousand sages; half-body disheveled, embodying the mind Dharma of the five schools. In his later years, he moved to Duobao Nunnery in Yanjing (Beijing), and rebuilt the ruins of Xiaoyan. He who did not step out of the door, passed more than ten years. Monks and laypeople ate wind and slept in the open, and most of the followers could not bear his scolding and left. The court knew his virtue and respected him. Old and frail, he suddenly thought of returning to the south, and lived in U曇 Temple. Soon he manifested illness, leaving a will, and said to his little disciple: 'The day after tomorrow, I can leave.' The little disciple cried and insisted on keeping him. Huixiao (the master's name) agreed, delaying it for three days. Begging to stay again, he did not allow it. Followers from far and near rushed upon hearing the news, and prepared a niche. Just as the project was completed, he sat in full lotus posture and passed away peacefully. He lived to be ninety-one years old, and sat in meditation for seventy-eight summers. The eulogy says: In the middle of the Ming Dynasty, when Buddhism was flourishing, Zen Master Huixiao lived alone in a quiet room, at ease. Even if his virtue was valued by the court, he would not reside there. Therefore, those who followed him were all virtuous gentlemen of the time. Being criticized by him face to face, they were as happy as if they had obtained a treasure. Those who sell their reputation in the city and flatter the powerful to gain favor, are they not as different from him as heaven and earth? Zen Master Huixiao's voice was as loud as a bell, his feet had wheel patterns, his hair was white, and his teeth grew back after falling out. People suspected that he was a sage who had attained Buddhahood reborn, could it be just a casual saying?
法舟濟禪師
禪師。名道濟。字法舟。嘉興人也。受業于東禪昂。以向上宗乘。走叩吉庵祚禪師。遂得道焉。是濟為無際悟之五世也。初悟以斷橋正脈。付廣善潭。潭付默庵宣。宣付吉庵祚。由潭至祚。垂百年來。其家聲幾不振矣。濟承之。出世金陵安隱。而俎豆先人于名賢之間。恢述其志。刻如履冰。每以隔宿掛上堂牌。衲子陰笑之。嘗舉拂子召眾曰。見么。又擊曰。聞么。既是舉起便見。擊著便聞。妙真如藏。應用全彰。是汝諸人。自不丈夫。故乃傍人門戶。求知求見。韜晦家珍。甘為寒乞。將謂諸聖別有奇特事。廣額屠兒。飏下屠刀。便云。我是千佛一數。豈有曲折作知見耶。丈夫子。何不恁么擔荷去。於是。學流愛慕而親之。吏部陸公光祖。邀濟還里。以天寧居之。祖既篤于真乘。常游天寧。恨見濟之晚。因問曰。畫前元有易否。濟曰。若無庖犧氏將甚麼畫。曰。畫后如何。濟曰。元無一畫。曰。現有六十四卦。何得言無。濟曰。莫著文字。曰。請師離文字發一爻看。濟召公。公應諾。濟曰。者一爻從何處。起公大笑而謝。自稱五臺居士。遂多出入叢林。而擊節焉。又別駕熊公南沙問曰。設有將劍來取師頭。師還避否。濟曰。若有殺人不眨眼地將軍。便有不怕死和尚。沙作揮劍勢。濟放身便倒
【現代漢語翻譯】 現代漢語譯本 法舟濟禪師
禪師，名道濟（Daoji），字法舟（Fazhou），是嘉興人。他師從東禪昂（Dongchan Ang）學習，爲了探求禪宗的真諦，前往拜訪吉庵祚（Ji』an Zuo）禪師，最終得道。道濟是無際悟（Wuji Wu）禪師的第五代傳人。最初，無際悟將斷橋正脈（Duanqiao Zhengmai）傳給廣善潭（Guangshan Tan），廣善潭傳給默庵宣（Mo』an Xuan），默庵宣傳給吉庵祚。從廣善潭到吉庵祚，歷經近百年，禪宗的家風幾乎衰落。道濟繼承了這一脈，在金陵安隱寺（Jinling An』yin Temple）開壇講法，並將先人的牌位供奉在名賢之間，發揚他們的志向，如履薄冰般謹慎。他經常在前一天晚上就掛出第二天上堂說法的牌子，僧人們私下裡嘲笑他。他曾拿起拂塵召集眾人說：『見到了嗎？』又敲擊拂塵說：『聽到了嗎？』既然舉起就能見到，敲擊就能聽到，這奇妙的真如寶藏，其作用就完全彰顯。是你們這些人，自己不夠大丈夫，所以才在別人的門戶外尋求知識和見解，隱藏自己的家珍，甘願做個貧寒的乞丐。還以為諸位聖人有什麼特別的事情。廣額屠夫（Guang』e Tufu）放下屠刀，就說：『我是千佛之一。』哪裡有什麼曲折的知見呢？大丈夫，為何不這樣承擔起來呢？』於是，學禪的人們愛慕並親近他。吏部陸光祖（Lu Guangzu）邀請道濟回到家鄉，讓他住在天寧寺（Tianning Temple）。陸光祖一向篤信禪宗，經常遊覽天寧寺，遺憾與道濟相見太晚。因此問道：『在畫卦之前，原本就有《易經》嗎？』道濟說：『如果沒有庖犧氏（Paoxi Shi），用什麼來畫卦呢？』陸光祖問：『畫卦之後又如何呢？』道濟說：『原本就沒有一畫。』陸光祖說：『現在有六十四卦，怎麼能說沒有呢？』道濟說：『不要執著于文字。』陸光祖說：『請禪師離開文字，發一爻來看看。』道濟召喚陸光祖，陸光祖應諾。道濟說：『這一爻從何處開始呢？』陸光祖大笑並感謝。自稱五臺居士（Wutai Jushi），於是經常出入叢林，並讚賞道濟的禪法。又有別駕熊南沙（Xiong Nansha）問道：『假設有人拿劍來取禪師的頭，禪師會躲避嗎？』道濟說：『如果有殺人不眨眼的將軍，便有不怕死的和尚。』熊南沙做出揮劍的姿勢，道濟隨即倒下。
【English Translation】 English version Chan Master Fazhou Ji
The Chan master, named Daoji (道濟, meaning 'saving way'), with the style name Fazhou (法舟, meaning 'dharma boat'), was a native of Jiaxing. He studied under Dongchan Ang (東禪昂) and, seeking the supreme vehicle of the Chan school, went to visit Chan Master Ji'an Zuo (吉庵祚), eventually attaining enlightenment. Ji was the fifth generation descendant of Wuji Wu (無際悟). Initially, Wuji Wu transmitted the orthodox lineage of Duanqiao (斷橋正脈, meaning 'broken bridge orthodox lineage') to Guangshan Tan (廣善潭), who transmitted it to Mo'an Xuan (默庵宣), who then transmitted it to Ji'an Zuo. From Guangshan Tan to Ji'an Zuo, nearly a hundred years passed, and the family tradition of Chan was almost in decline. Ji inherited this lineage and began teaching at An'yin Temple (安隱寺) in Jinling, enshrining the ancestral tablets among the eminent figures, upholding their aspirations with the utmost caution, as if treading on thin ice. He often hung the notice for the next day's Dharma talk the night before, which the monks secretly ridiculed. He once raised his whisk and addressed the assembly, saying, 'Do you see it?' Then he struck the whisk and asked, 'Do you hear it?' Since raising it allows you to see, and striking it allows you to hear, the wondrous treasury of True Thusness is fully manifested in its function. It is you people who lack the spirit of a great person, and therefore seek knowledge and understanding outside your own gates, concealing your family treasures, willing to be poor beggars. You think the sages have something special. The butcher Guang'e (廣額屠兒, meaning 'broad forehead butcher'), upon laying down his butcher knife, declared, 'I am one of the thousand Buddhas.' Where is there any convoluted knowledge or understanding? Great ones, why not take it upon yourselves to bear this burden?' Thereupon, students of Chan admired and befriended him. Lu Guangzu (陸光祖), the Minister of the Ministry of Personnel, invited Ji to return to his hometown and reside at Tianning Temple (天寧寺). Lu Guangzu, being devoted to the true vehicle, often visited Tianning Temple and regretted meeting Ji so late. He asked, 'Before the drawing of the trigrams, was there originally the Book of Changes?' Ji replied, 'If there were no Paoxi (庖犧氏, referring to Fu Xi, the legendary first emperor of China), what would be used to draw the trigrams?' Lu Guangzu asked, 'What about after the drawing of the trigrams?' Ji said, 'Originally, there was not a single stroke.' Lu Guangzu said, 'Now there are sixty-four hexagrams, how can you say there are none?' Ji said, 'Do not cling to words.' Lu Guangzu said, 'Please, Master, depart from words and express a single line for me to see.' Ji called out to Lu Guangzu, and Lu Guangzu responded. Ji said, 'Where does this line originate?' Lu Guangzu laughed heartily and thanked him, calling himself a layman of Wutai (五臺居士), and frequently visited monasteries, praising Ji's Chan teachings. Furthermore, Vice Prefect Xiong Nansha (熊南沙) asked, 'Suppose someone were to come with a sword to take your head, would you avoid it?' Ji said, 'If there is a general who kills without blinking an eye, then there is a monk who is not afraid to die.' Xiong Nansha made a gesture of wielding a sword, and Ji immediately fell to the ground.
。沙曰。好個師僧死在劍下。濟起。呵呵大笑曰。作么作么。濟。任緣揮麈。惟津津焉。提唱綱宗而已。稍不如意。飄然去之。或舟或廛。或破寺村庵。前後凡遷居二十餘所。但其為人真率閑雅。胸無隱事。耳目交接。使人忘其名勢。以故。賢彥追崇之。其于院務。凡百闊略。知友常以書勉濟。濟笑曰。牙籌算計。俗尚為譏。況道人乎。古制不立煙㸑。草衣樹宿。聞道益廣。行道益多。今人。動以規法相繩。禮樂鏗鏘。舉一狗子無佛性話。求其不惑者鮮矣。尤云。我能據守祖庭。利其徒屬。能作能為。破律喪行。恣彼陷溺。是何益也。濟。晚年間著異跡。機不厭繁。有道人拈拄杖問曰。者是誰底。濟曰。是山僧底。曰。既是師底。因甚在我手裡。濟呼曰。度拄杖來。道人度杖與濟。濟曰。汝底在甚麼處。道人整冠。濟曰。似則也似。是則未是。道人大笑。又指吉祥草。問傍僧曰。是甚麼。曰。吉祥草。曰。更有吉祥者否。僧以足按地。道人曰。獅子窟中。果無異獸。濟擯僧出院。又僧問。得何三昧。便乃隨波逐浪。濟曰。兩岸春風香不斷。一溪流水落花新。曰。怎柰學人不會。濟曰。蜻蜓飛尚緩。蛺蝶舞偏忙。曰。和尚莫將境示人。濟喝。僧便作禮。濟曰。啼得血流無用處。不如緘口過殘春。濟二十二出家。歿年七十
【現代漢語翻譯】 沙（指某人）說：『好一個師父，死在劍下。』濟（指濟公）起身，哈哈大笑說：『作么作么？（做什麼做什麼？）』濟公，任憑因緣揮動拂塵，只是津津樂道地宣揚佛法宗旨而已。稍微不如意，就飄然離去，或在船上，或在市井，或在破敗的寺廟村庵，前後遷居了二十多處。但他為人真誠坦率，胸無城府，與人交往，使人忘記他的名聲地位。因此，賢達之士都推崇他。對於寺院事務，他凡事都疏忽大意。朋友常常寫信勸勉濟公，濟公笑著說：『用算盤計算，世俗尚且以此為譏諷，何況是出家人呢？』古時的制度是不生火做飯，以草為衣，以樹為家，聽聞佛法越多，修行也越多。現在的人，動不動就用規章法度來約束，禮樂繁瑣，舉一個『狗子無佛性』的話頭，想要找到不迷惑的人都很少啊。』尤（指某人）說：『我能據守寺院，利益我的徒弟，能做能為，破壞戒律，喪失德行，放縱他們沉溺，這有什麼好處呢？』濟公晚年時常顯現奇異的行跡，機鋒不厭其煩。有道人拿著拄杖問：『這（拄杖）是誰的？』濟公說：『是山僧的。』道人說：『既然是師父的，為什麼在我手裡？』濟公喊道：『把拄杖拿來！』道人把拄杖遞給濟公，濟公說：『你的（拄杖）在哪裡？』道人整理衣冠。濟公說：『像倒像是，是卻還不是。』道人大笑。又指著吉祥草，問旁邊的僧人說：『這是什麼？』僧人說：『吉祥草。』道人說：『還有更吉祥的嗎？』僧人以腳按地。道人說：『獅子窟中，果然沒有異獸。』濟公把僧人趕出寺院。又有僧人問：『得到什麼三昧，便能隨波逐浪？』濟公說：『兩岸春風香不斷，一溪流水落花新。』僧人說：『怎奈學人不會。』濟公說：『蜻蜓飛尚緩，蛺蝶舞偏忙。』僧人說：『和尚莫將境示人。』濟公喝斥。僧人便作禮。濟公說：『啼得血流無用處，不如緘口過殘春。』濟公二十二歲出家，去世時七十歲。
【English Translation】 Sha (referring to someone) said, 'What a monk, dying under the sword.' Ji (referring to Ji Gong) got up, laughed loudly, and said, 'What to do? What to do?' Ji Gong, letting fate guide the whisk, only enthusiastically promoted the essence of Buddhism. Slightly displeased, he would drift away, whether on a boat, in the marketplace, or in dilapidated temples and village huts, moving more than twenty times in total. However, he was sincere and frank, with no hidden agendas, and his interactions with people made them forget his fame and status. Therefore, virtuous people admired him. Regarding temple affairs, he was negligent in everything. Friends often wrote letters to urge Ji Gong, who smiled and said, 'Using an abacus for calculations is ridiculed even by the secular world, let alone a monk.' The ancient system did not involve cooking, using grass for clothing, and trees for shelter, hearing more of the Dharma and practicing more. Nowadays, people readily use rules and regulations to constrain, with elaborate rituals and music, and when raising the topic of 'a dog having no Buddha-nature,' it is rare to find someone who is not confused.' You (referring to someone) said, 'If I can hold onto the temple and benefit my disciples, being able to do and act, breaking precepts and losing virtue, indulging them in drowning, what good is it?' In his later years, Ji Gong often displayed extraordinary deeds, with inexhaustible wit. A Daoist priest, holding a staff, asked, 'Whose is this (staff)?' Ji Gong said, 'It belongs to this mountain monk.' The Daoist priest said, 'Since it belongs to the master, why is it in my hand?' Ji Gong shouted, 'Bring the staff here!' The Daoist priest handed the staff to Ji Gong, who said, 'Where is yours?' The Daoist priest adjusted his hat. Ji Gong said, 'It resembles, but it is not quite it.' The Daoist priest laughed loudly. Then, pointing to auspicious grass, he asked the monk beside him, 'What is this?' The monk said, 'Auspicious grass.' The Daoist priest said, 'Is there anything more auspicious?' The monk pressed the ground with his foot. The Daoist priest said, 'In the lion's den, there are indeed no strange beasts.' Ji Gong drove the monk out of the temple. Another monk asked, 'What Samadhi (state of meditative consciousness) did you attain to be able to drift with the waves?' Ji Gong said, 'On both banks, the spring breeze is fragrant without end, and in the stream, new fallen flowers float.' The monk said, 'How can the student not understand?' Ji Gong said, 'Dragonflies fly slowly, butterflies dance busily.' The monk said, 'Monk, do not show the realm to others.' Ji Gong scolded. The monk then bowed. Ji Gong said, 'Crying blood is useless, better to keep silent and pass the remaining spring.' Ji Gong became a monk at the age of twenty-two and passed away at the age of seventy.
有四矣。眾知濟有厭世意。請留偈。濟以手搖曳曰。何多事也。乃趨寂。時嘉靖。庚戌之秋也。得法者二人。一居胥山。曰云谷會。一居精嚴寺。曰冬溪澤。俱以嚴標行話於世。
贊曰。濟公近繼無際。遠續斷橋。歷觀其始末。機智毫忽不爽。然前後居無定相。惟激勵學者為要務。諸莊旱損。略不幹懷。可謂救時之明哲者也。尚有以不事事短之。所謂盲人問豹。與語奇斑哉。
敬畏空禪師
無趣禪師。諱如空。其先施姓。嘉興秀水人也。早歲留神內典。浮沉于理路文言。過僧舍。覽傳燈錄。心目茫然。乃執卷求老僧解。老僧曰。此歷祖真參。實悟之要妙也。非意識可能至耳。空。奮發棄家裹幘巾。同濟法舟。遍訪諸方耆宿。抵杭城。見封自然。值封檐坐補破衲。空進問曰。和尚補者個。遮寒即是遮熱即是。封停針。熟視空曰。道甚麼。空即禮拜。封曰。點茶來。空作舞而出。如是經行八載。克志勞躬。此中尚未廓鬯。既歸秀水。不復居家。東尋西討。如游峰逐。世人多笑之。適野翁曉禪師來東塔。空大喜。即走請益。曉以本色示空。空罔措其指。復經三年。聞雞鳴始獲慶快。乃機投曉公。曉以斷橋真脈許空焉。蓋曉溯嗣寶芳進。進嗣月溪澄。澄乃福林度之三世也。故曉為斷橋七世之苗裔。曉又囑空
曰。昔六祖能大師。自傳衣法。潛隱獵隊。一十六載。方大露布。汝宜慎之。空即就秀水掩關。乃說法曰。三十餘年。參禮請益。十方宗匠。問法皆云無說。問佛皆云無相。幸得無相無說。不覺頓空伎倆。追昔腳跟。失卻便宜。今喜眉毛生在眼上。從斯丟去草鞋。即便拗折拄杖。拍雙空手。入玄關。坐看陰陽消長。復有一偈。窮子還歸長者宅。善財參遍雜花林。大千收拾毫端內。推出虛空掩上門。於是。嘉禾有道之士。爭游空之門。會正信長者。經營敬畏庵。請空弘持祖道。空乃啟關曰。自結玄關自活埋。自吾閉也自吾開。一拳打破虛空竅。放出從前者漢來。始會名宿。就庵披剃。受滿分戒。主持庵事。名傾緇素。選部陸光祖。常訪道要于空。空驀頭生按。祖嘆曰。澄之不清。淆之不濁。趣公之謂與。一日小參眾方集。空喝曰。禍出私門。便下座。乃謂性沖曰。有件不了公案。來歲中秋。汝為我來。沖應期而至。空大悅。說偈俄化。偈曰。生來死去空花。死去生來一夢。皮囊付與丙丁公白骨。斷橋隨眾呵呵。明月清風吟弄。時萬曆庚辰也。
贊曰。無趣。脫略墨繩。真斷橋之後也。然竟以一木而支大廈。其得不危者。幸也歟。幸也歟。
壽昌經禪師
禪師。名慧經。字無明。撫州仁和裴氏子也。九
【現代漢語翻譯】 現代漢語譯本： （有人）說：『以前六祖慧能大師，自從傳授衣缽和佛法后，就隱匿在獵人隊伍中，過了十六年才公開顯露身份。你應該謹慎行事。』空即前往秀水閉關，於是說法道：『三十多年來，參拜學習，請教四面八方的宗師，問法都說『無說』（沒有可以言說的），問佛都說『無相』（沒有固定的形象）。幸好得到了無相無說，不知不覺間頓悟了所有的伎倆。回想過去，失去了很多機會。現在高興的是眉毛長在眼睛上面（指事情顯而易見）。從此丟掉草鞋，隨即折斷拄杖，拍著空空的兩手，進入玄關，坐看陰陽消長。』又有一首偈語：『窮困的兒子回到了長者的家，善財童子參拜遍了雜花林。整個大千世界都收拾在毫毛的尖端之內，推出虛空關上大門。』於是，嘉禾有道之士，爭相遊學于空的門下。正信長者，經營敬畏庵，請空來弘揚祖師之道。空於是開啟關門說：『自己封閉玄關自己活埋，自己關閉也自己開啟。一拳打破虛空的竅穴，放出從前的漢子來。』開始接納名士，在庵中剃度，受具足戒，主持庵中的事務，名聲傳遍僧俗兩界。選部陸光祖，常常向空請教修道的要領。空當頭棒喝。陸光祖嘆息道：『澄之不清，淆之不濁，說的就是您這樣的人啊！』一天，小參時眾人聚集，空大喝一聲：『禍患出自私門！』便下座。於是對性沖說：『有一件未了的公案，來年中秋，你為我了結。』性沖如期而至。空非常高興，說了偈語后圓寂。偈語說：『生來死去如同空花，死去生來如同一場夢。皮囊交付給丙丁公處理白骨，斷橋邊隨著眾人呵呵，明月清風吟唱。』當時是萬曆庚辰年。
讚語說：『不落俗套，擺脫墨守成規，真是斷橋之後的又一人。然而竟然用一根木頭來支撐大廈，他能夠不危險，真是幸運啊！真是幸運啊！』
壽昌經禪師
禪師，名慧經，字無明，撫州仁和裴氏之子。
【English Translation】 English version: (Someone) said: 'In the past, the Sixth Patriarch, Great Master Huineng (慧能 - Huineng, the Sixth Patriarch of Chan Buddhism), after transmitting the robe and Dharma, concealed himself in a hunting team for sixteen years before openly revealing his identity. You should be cautious.' Kong then went to Xiushui (秀水 - a place name) to enter seclusion, and then preached: 'For more than thirty years, I have visited and learned, and consulted masters from all directions. When asked about the Dharma, they all said 'no-saying' (無說 - nothing can be said). When asked about the Buddha, they all said 'no-form' (無相 - no fixed form). Fortunately, I have obtained no-form and no-saying, and unknowingly realized all the tricks. Looking back on the past, I have lost many opportunities. Now I am happy that the eyebrows are above the eyes (眉毛生在眼上 - meaning things are obvious). From now on, I will discard the straw sandals, and then break the staff, clap my empty hands, enter the mysterious gate, and sit and watch the waxing and waning of yin and yang.' There is also a verse: 'The poor son returns to the house of the elder, Sudhana (善財 - Sudhana, a figure in the Avatamsaka Sutra) visits all the variegated flower forests. The entire great chiliocosm is collected within the tip of a hair, push out the void and close the door.' Thereupon, the virtuous people of Jiahe (嘉禾 - a place name) vied to study at Kong's door. The upright believer, the elder, managed the Jingwei Hermitage (敬畏庵 - a hermitage name), and invited Kong to promote the way of the patriarch. Kong then opened the gate and said: 'I close the mysterious gate myself and bury myself alive, I close it myself and I open it myself. One punch breaks the void's aperture, releasing the former man.' He began to accept celebrities, tonsuring them in the hermitage, receiving the full precepts, and presiding over the affairs of the hermitage, his reputation spreading throughout the monastic and lay communities. Lu Guangzu (陸光祖 - a person's name) of the Selection Department often asked Kong for the essentials of cultivation. Kong gave a head-on blow. Lu Guangzu sighed: 'Clear it is not clear, muddy it is not turbid, you are the one being spoken of!' One day, during a small gathering, the crowd gathered, and Kong shouted: 'Calamity comes from the private door!' Then he stepped down from the seat. Then he said to Xingchong (性沖 - a person's name): 'There is an unfinished public case, next Mid-Autumn Festival, you will settle it for me.' Xingchong arrived as scheduled. Kong was very happy, and after saying a verse, he passed away. The verse said: 'Birth and death are like empty flowers, death and birth are like a dream. The skin bag is handed over to Bingding Gong (丙丁公 - a term referring to someone who handles corpses) to deal with the white bones, by the Broken Bridge (斷橋 - a place name) with the crowd laughing, the bright moon and clear breeze chanting.' It was the Gengchen year of the Wanli era (萬曆庚辰 - 1600 AD).
The eulogy says: 'Unconventional, breaking away from adherence to the rules, truly another after the Broken Bridge. Yet he actually used a single piece of wood to support the mansion, that he was able to avoid danger, it is truly fortunate! It is truly fortunate!'
Chan Master Shouchang Jing (壽昌經禪師 - Chan Master Shouchang Jing)
The Chan Master, named Huijing (慧經 - Huijing), styled Wuming (無明 - Wuming), was the son of the Pei family of Renhe, Fuzhou (撫州仁和裴氏 - Pei family of Renhe, Fuzhou).
歲。誦孔孟章句。即究其義。每問。浩然之氣。是個甚麼。或有笑者。或有訝者。公皆一舉手而去之。遂潛心內典。如獲故物。年二十一。父事廩山忠老宿。求忠斬發。忠曰。著急作么。待汝瞥地。我為汝師。公乃刻志苦行三載。因見雙林頌有省。輒遁跡峨峰。又三載。讀傳燈。至僧問興善如何是道。善曰大好山。又深疑之。因力撼巨石。得達其旨。乃曰。欲參無上菩提道。急急疏通大好山。知道始知山不好。翻身跳出祖師關。趨呈于忠。忠笑曰。吾不汝欺。為公圓頂。時年二十有七。復還舊隱。不下山者二十四載。遠近賢之。萬曆甲午。出住寶方有道者過訪曰。師住此山。曾見何人。公曰。總未行腳。曰。寧以一隅。而小天下乎。公敬諾。即杖笠觀方。諸尊宿皆珍譽之。登五臺參瑞峰和尚。峰出笑巖禪師之門。公請曰。某甲。于古德機緣。不盡余疑。旦雖遍歷門墻。如窺羅縠之月。乞慈垂憫下剖愚蒙。語畢。慇勤作禮。峰嘆曰。善哉上座。以英偉之姿。銳于入道。而胸中尚有芥蒂耶。如不棄山野。試舉將來。公曰。臨濟道。佛法無多子。畢竟是個甚麼。曰。向道佛法無多子。又是個甚麼。公曰。玄沙謂靈云未徹。那裡是它未徹處。曰。大是玄沙未徹。公曰。趙州勘破婆子。未審。甚處遭他勘破。曰。卻是婆子勘破趙
【現代漢語翻譯】 現代漢語譯本： 他誦讀孔孟的章句，並深入研究其中的含義。他經常問：『浩然之氣，到底是什麼？』有些人嘲笑他，有些人驚訝，他都只是舉手離開。於是他潛心研究佛經，就像找到了舊物一樣。二十一歲時，他像對待父親一樣侍奉廩山忠老宿（指有德行的老僧），請求忠老為他剃度。忠老說：『著急做什麼？等你開悟的時候，我再做你的老師。』於是他刻苦修行了三年，因為看到雙林寺的偈頌而有所領悟，就隱居到峨峰。又過了三年，他讀《傳燈錄》，讀到僧人問興善禪師『如何是道』，興善禪師回答『大好山』，他又深深地疑惑。於是他用力搖撼巨石，終於明白了其中的旨意。於是他說：『想要參悟無上菩提道，就要趕緊疏通這大好山。知道之後才知道山不好，翻身跳出祖師關。』他前往拜見忠老，忠老笑著說：『我沒有騙你。』於是為他剃度，當時他二十七歲。之後他回到原來的隱居處，二十四年沒有下山，遠近的人都認為他賢能。萬曆甲午年，他出山住在寶方。有道之人來拜訪他說：『師父住在這座山裡，見過什麼人？』他說：『總沒有去行腳。』那人說：『寧願只守著一個角落，而輕視天下嗎？』他恭敬地答應了。於是拄著枴杖戴著斗笠四處遊歷，各位尊宿都稱讚他。他登上五臺山參拜瑞峰和尚，瑞峰和尚是笑巖禪師的弟子。他請教說：『弟子對古德的機緣，還有沒有完全理解的疑惑。雖然走遍了各家門派，就像從薄紗中看月亮一樣。懇請您慈悲憐憫，為我剖析愚昧。』說完，慇勤地行禮。瑞峰和尚嘆息說：『好啊，上座。以你英俊的姿態，銳意求道，難道心中還有芥蒂嗎？如果不嫌棄山野之人，試著說出來。』他說：『臨濟說，佛法沒有多少道理，到底是什麼？』瑞峰說：『既然說佛法沒有多少道理，那又是什麼？』他說：『玄沙說靈云沒有徹悟，哪裡是他沒有徹悟的地方？』瑞峰說：『正是玄沙沒有徹悟。』他說：『趙州勘破了老婆子，不知道他在哪裡被她勘破了？』瑞峰說：『正是老婆子勘破了趙州。』 州。
【English Translation】 English version: He recited the chapters and sentences of Confucius and Mencius, and deeply studied their meanings. He often asked, 'What exactly is the 'vast and righteous spirit' (Hao Ran Zhi Qi)?' (a concept in Confucianism referring to a noble and upright spirit). Some laughed at him, some were surprised, but he would simply raise his hand and leave. So he devoted himself to studying Buddhist scriptures, as if he had found something he had lost. At the age of twenty-one, he served Linshan Zhong Laosu (an old and virtuous monk) as if he were his father, and asked Zhong to shave his head. Zhong said, 'What's the rush? When you have an enlightenment, I will be your teacher.' So he practiced diligently for three years, and had some understanding after seeing the verse of Shuanglin Temple, so he went into seclusion in E'feng. After another three years, he read the 'Transmission of the Lamp' (Chuan Deng Lu), and when he read the monk asked Zen Master Xingshan 'What is the Dao (the Way)?', Zen Master Xingshan replied 'A great good mountain', he was deeply suspicious again. So he tried to shake a huge rock, and finally understood the meaning. So he said, 'If you want to understand the supreme Bodhi (enlightenment) path, you must quickly dredge this great good mountain. After knowing it, you know that the mountain is not good, and you jump out of the ancestral master's gate.' He went to see Zhong, and Zhong smiled and said, 'I didn't deceive you.' So he shaved his head, at that time he was twenty-seven years old. After that, he returned to his original hermitage, and did not go down the mountain for twenty-four years, and people far and near thought he was virtuous. In the year of Jiawu in the Wanli period, he came out of the mountain and lived in Baofang. A virtuous person came to visit him and said, 'Master lives in this mountain, who have you seen?' He said, 'I have never traveled.' The man said, 'Would you rather guard a corner and despise the world?' He respectfully agreed. So he traveled around with a cane and a hat, and all the venerable monks praised him. He climbed Mount Wutai to visit the monk Ruifeng, who was a disciple of Zen Master Xiaoyan. He asked, 'I still have doubts about the opportunities of the ancient virtues. Although I have traveled all the schools, it is like looking at the moon through thin gauze. I beg you to have compassion and analyze my ignorance.' After speaking, he bowed diligently. Monk Ruifeng sighed and said, 'Good, Superior Seat (Shang Zuo). With your heroic posture, you are keen to enter the Dao, but is there still a mustard seed in your heart? If you don't dislike the mountain people, try to say it.' He said, 'Linji (Linji Yixuan, a famous Zen master) said, there are not many principles in Buddhism, what is it after all?' Ruifeng said, 'Since you say there are not many principles in Buddhism, then what is it?' He said, 'Xuan Sha (another Zen master) said that Lingyun (another Zen master) was not thoroughly enlightened, where was he not thoroughly enlightened?' Ruifeng said, 'It is Xuan Sha who is not thoroughly enlightened.' He said, 'Zhao Zhou (another Zen master) exposed the old woman, I don't know where he was exposed by her?' Ruifeng said, 'It is the old woman who exposed Zhao Zhou.'
州。公釋然。再拜謝之。復獻頌曰。暗藏春色。明露秋光。有眼莫見。縱智難量。到家不上長安道。一任風花雪月揚。峰。深肯公語葉洞上宗旨。而公亦以紹續洞宗自任。南還。初住董巖遷壽昌。中興曹洞。其時像教相尚。公獨不攀外護。嘗誡知事曰。萬般存此道一味信前緣。每同眾耕耘。耆年不怠。學侶參尋。每將钁柄為禪杖。尊賓顧訪。且就蓑衣準布袍。故有壽昌古佛之稱。益王向公。赍香脩敬。公漠然不答。知事懼叢林所繫。請稍循時宜。公曰。吾佛制。不臣天子。不友諸侯。為佛兒孫。而違佛制。是叛佛也。吾豈作叛佛之人哉。王聞而嘆曰。去聖時遙。幸遺此老。公三坐道場。殿宇禪坊。煥然鼎新。別建蘭若。二十餘所。從未隻字干及檀信。檀信自歸。有引修懺佛事于山中。公重詬之曰。汝邀一時之利。開晚近流獘之端。使禪坊流為應院。豈非巨罪之魁也。以故。公之名號所及。而古風習習。其規繩不整。而自肅。嘗上堂曰。諸佛時常說法。不須擬議猜詳。是何法。天地玄黃宇宙洪荒。不論通宗透教。只貴直下承當承當。個甚麼云騰致雨露結為霜。蛟龍不宿死水。猛虎豈行路傍。透得者些關棙。何須愿化西方。不問先佛后祖鼻孔。一樣放光。化被草木。賴及萬方。釋迦不肯泄破。達磨九年覆藏。峨峰不惜口業
【現代漢語翻譯】 現代漢語譯本 州牧聽后釋懷，再次拜謝智賢禪師。又獻上頌詞說：『暗藏春色，明露秋光，有眼莫見，縱智難量。到家不上長安道，一任風花雪月揚。』智賢禪師深深認可州牧的言語符合洞山宗的宗旨，而州牧也以繼承洞山宗為己任。智賢禪師南歸后，最初住在董巖，后遷至壽昌，中興曹洞宗。當時佛教界崇尚攀附外力庇護，智賢禪師唯獨不這樣做。他曾告誡知事說：『萬般存此道，一味信前緣。』他常常和僧眾一同耕耘，即使年老也不懈怠。學侶前來參訪，他常常將鋤頭柄當作禪杖。尊貴的賓客來訪，他就穿著蓑衣當作布袍。因此有『壽昌古佛』的稱呼。益王曾向智賢禪師贈送香火，表示敬意，智賢禪師卻漠然不答。知事擔心這關係到叢林的安危，請求稍微順應時宜。智賢禪師說：『我佛的制度是，不臣服天子，不結交諸侯。作為佛的子孫，卻違背佛的制度，就是背叛佛。我怎麼能做背叛佛的人呢？』益王聽後感嘆說：『離聖人的時代已經很久遠了，幸好還留下了這位老禪師。』智賢禪師三次主持道場，殿宇禪房煥然一新，另外建造的蘭若有二十多所，從未寫過一個字去求助於檀越信士，而是檀越信士自己歸附。有人想在山中舉辦修懺佛事，智賢禪師嚴厲斥責他說：『你貪圖一時的利益，開啟了晚近流弊的開端，使禪坊淪為應酬場所，豈不是巨大的罪魁禍首嗎？』因此，智賢禪師的名號所到之處，古老的風氣習習吹拂，即使規章制度不嚴整，也能自然肅敬。他曾上堂說法：『諸佛時常說法，不須擬議猜詳。是何法？天地玄黃宇宙洪荒。不論通宗透教，只貴直下承當承當。個甚麼？云騰致雨露結為霜。蛟龍不宿死水，猛虎豈行路傍。透得者些關棙，何須愿化西方。不問先佛后祖鼻孔，一樣放光。化被草木，賴及萬方。釋迦不肯泄破，達磨九年覆藏。峨峰不惜口業。』
【English Translation】 English version The governor was relieved and bowed again to thank Zen Master Zhixian (智賢). He also presented a eulogy, saying, 'Spring colors are hidden, autumn light is clearly revealed. Eyes cannot see it, and even wisdom cannot measure it. To go home, one does not take the Chang'an (長安) road, letting the wind, flowers, snow, and moon fly.' Zen Master Zhixian deeply agreed that the governor's words were in line with the Dongshan (洞山) sect's principles, and the governor also took it upon himself to continue the Dongshan sect. After Zen Master Zhixian returned south, he first lived in Dongyan (董巖) and later moved to Shouchang (壽昌), revitalizing the Caodong (曹洞) sect. At that time, the Buddhist community valued clinging to external protection, but Zen Master Zhixian alone did not do so. He once warned the supervisor, saying, 'In all things, preserve this Way; wholeheartedly believe in past causes.' He often cultivated with the monks, and even in old age, he was not lazy. When fellow practitioners came to visit, he often used the hoe handle as a Zen staff. When honored guests visited, he wore a raincoat as a cloth robe. Therefore, he was called the 'Ancient Buddha of Shouchang.' King Yi (益王) once sent incense to Zen Master Zhixian to show his respect, but Zen Master Zhixian remained indifferent and did not respond. The supervisor was worried that this would affect the safety of the monastery and asked him to be more accommodating. Zen Master Zhixian said, 'The Buddha's rule is that he does not submit to the emperor and does not befriend the princes. As a descendant of the Buddha, to violate the Buddha's rule is to betray the Buddha. How can I be a person who betrays the Buddha?' King Yi sighed after hearing this, 'It has been a long time since the time of the sages, but fortunately, this old Zen master remains.' Zen Master Zhixian presided over the monastery three times, and the halls and meditation rooms were completely renovated. More than twenty new hermitages were built, and he never wrote a single word to ask for help from donors. Instead, the donors came to him on their own. Someone wanted to hold a repentance ceremony in the mountains, and Zen Master Zhixian sternly rebuked him, saying, 'You are greedy for temporary gain and are opening the door to modern malpractices, turning the Zen monastery into a place for social gatherings. Aren't you the chief culprit of a great crime?' Therefore, wherever Zen Master Zhixian's name reached, the ancient customs prevailed, and even if the rules and regulations were not strict, they were naturally respected. He once gave a Dharma talk, saying, 'The Buddhas are always teaching the Dharma, there is no need to speculate or guess. What is the Dharma? Heaven and earth are dark and yellow, the universe is vast and desolate. Regardless of whether you understand the teachings or not, what is valued is direct acceptance. What is it? Clouds rise and cause rain, dew condenses into frost. Dragons do not dwell in stagnant water, and tigers do not walk by the roadside. If you can penetrate these barriers, why wish to be reborn in the West? Regardless of the nostrils of the Buddhas and ancestors, past and present, they all emit light in the same way. The transformation extends to plants and trees, benefiting all directions. Shakyamuni (釋迦) refused to reveal it, and Bodhidharma (達磨) hid it for nine years. Emei Peak (峨峰) does not spare his karmic speech.'
。一下為眾宣揚。且道。作么生宣揚。揮幾云。罔談彼短。靡恃己長。又曰。宗乘中事。難以措辭。大道門庭。爭容擬議。等閑垂一句。如大阿鋒離匣。逢之者。則死不移時。似涂毒鼓受槌。聞之者。則喪不旋踵。所謂妙峰峻仞。野獸難藏寶樹晶光。靈禽莫泊其用也。單趁金毛歸野窟。直追鐵額入深山。掃天下之攙搶。拂世間之孽屑。提墮坑落塹之類。揭迷封滯殼之流。其功也。使法界世界虛空界。一體同觀。佛道人道地獄道。萬法融會。雖然如是。猶未為向上事。須知更有出格在。噫。正令不行先斬首。大機一發聖賢悲。又曰。抽筋不動皮。換骨不見血。筋骨一齊空。遊行不倒跌。達磨大師。解滅而不解生。釋迦老人。解生而不解滅。要知生滅不相干。除是當年乾矢橛。萬曆丁巳臘之七日。公田務歸。顧眾曰。老僧自此不復作矣。除夕上堂曰。今年只有茲時在。請問諸人知也無。那事未曾親磕著。切須綿密作工夫。越三日告寂。眾悲惶不已。公復展目。說偈慰之。為留旬餘。裁書遍辭鄰壁道俗。更自作偈。令侍僧舉火。至十七日。晨起盥漱拭身曰。不必再浴矣。乃大書今日分明。指示。擲筆而逝。其年七十有一。依命阇維。侍僧。宣公所遺之偈曰。無量劫來只者個。今日依然又者個。復將者個了那個。者個那個同安
樂。
火光忽成五色。諸牙頂髻不壞。就寢堂建塔藏之。其門人無異來。已開化博山矣。
南宋元明僧寶傳卷十四 卍新續藏第 79 冊 No. 1562 南宋元明禪林僧寶傳
南宋元明禪林僧寶傳卷十五
博山來禪師
無異禪師者。名元來。廬州舒城人也。姓沙氏。胎乳絕葷。耳目不涉塵垢。年十六。游石頭城聽法華。自信佛法。不從人得。乃禮五臺靜庵沙門。著垢衣。五年精核教觀。振錫南還。上峨峰。謁無明經公。自負人無我。及輒辭行。經公斂目危坐而已。師不測。竟去入閩。寓白雲峰。閱古尊宿語。忽有所得。再謁經公。陳其見處。公曰。蟻子解尋腥處走。蒼蠅偏向臭邊飛。是君邊事。臣邊事。對曰。臣邊事。曰。大有人笑你在。師愕然曰。到者里。因甚不是。公曰。此不是。彼皆然。師乃傾心哀請。公惟斂目。師益不測。一日聞泥神倒地聲。不覺踴躍。呈偈于公。公仍斂目。命以宗乘堂別居之。居年餘。每呈偈頌。公斂目如前。師因感泣。以為依公抉擇。不蒙指示。歲序推遷。何了日耶。偶登廁。睹上樹人。乃明大旨。嘆曰。今日方知。師不我欺也。萬曆壬寅。師年二十有八。出住博山。而持重端嚴。篤行古德之風。入其門者。心容俱肅。尋應閩之董巖。鼓山大
【現代漢語翻譯】 現代漢語譯本 火光忽然變成五種顏色。牙齒和頂髻沒有損壞。就在寢堂建立佛塔來收藏。他的門人無異前來，已經開化博山了。
《南宋元明僧寶傳》卷十四 《卍新續藏》第 79 冊 No. 1562 《南宋元明禪林僧寶傳》
《南宋元明禪林僧寶傳》卷十五
博山來禪師
無異禪師，名叫元來，是廬州舒城人，姓沙。從胎兒時期起就不吃葷腥，耳目不接觸世俗的污垢。十六歲時，在石頭城聽聞《法華經》，深信佛法，認為不是從別人那裡得來的。於是禮拜五臺山靜庵的沙門，穿著破舊的衣服。五年裡精研教義和觀行，然後回到南方，登上峨峰，拜見無明經公（禪師名號）。自認為已經證悟人無我。將要告辭離開時，經公只是閉著眼睛端坐而已。禪師不明白，最終離開前往福建，住在白雲峰。閱讀古代尊宿的語錄，忽然有所領悟。再次拜見經公，陳述自己的見解。經公說：『螞蟻懂得尋找腥味的地方走，蒼蠅總是喜歡往臭的地方飛。』這是君的事情，還是臣的事情？禪師回答說：『是臣的事情。』經公說：『很多人在笑話你。』禪師驚訝地說：『到了這裡，為什麼不對呢？』經公說：『這個不對，那個都對。』禪師於是傾心哀求。經公只是閉著眼睛。禪師更加不明白。一天，聽到泥神倒地的聲音，不覺跳躍起來，向經公呈上偈語。經公仍然閉著眼睛，命他住在宗乘堂別院。住了一年多，每次呈上偈頌，經公都像之前一樣閉著眼睛。禪師因此感動哭泣，認為依靠經公來決斷選擇，卻不蒙受指示，歲月流逝，何時才能了悟呢？偶然上廁所，看到上樹的人，於是明白了大旨，感嘆說：『今天才知道，老師沒有欺騙我啊。』萬曆壬寅年，禪師二十八歲，出任博山住持，持重端莊，篤行古代高僧的風格。進入他門下的人，心和儀容都變得嚴肅。不久應邀前往福建的董巖（地名），鼓山（山名）大
【English Translation】 English version Suddenly, the firelight transformed into five colors. The teeth and the crown of the head remained intact. A pagoda was built in the sleeping hall to enshrine them. His disciple, Wu Yi, came, having already enlightened Boshan.
Continuation of Biographies of Eminent Monks in Chan Forests during the Southern Song and Yuan-Ming Dynasties, Volume 14 卍 New Continued Tripitaka, Volume 79, No. 1562, Biographies of Eminent Monks in Chan Forests during the Southern Song and Yuan-Ming Dynasties
Continuation of Biographies of Eminent Monks in Chan Forests during the Southern Song and Yuan-Ming Dynasties, Volume 15
Chan Master Lai of Boshan (mountain name)
Chan Master Wu Yi, whose name was Yuan Lai, was a native of Shucheng in Luzhou, with the surname Sha. From infancy, he abstained from meat and avoided worldly defilements. At the age of sixteen, he listened to the Lotus Sutra in Stone City and deeply believed in the Buddha Dharma, feeling he had not obtained it from others. Therefore, he paid respects to a Shramana (monk) of Jing'an (temple name) on Mount Wutai (mountain name), wearing soiled robes. For five years, he diligently studied the teachings and practiced meditation, then returned south, ascending Mount E (mountain name) to visit Master Wuming Jinggong (Chan master's name). He considered himself to have realized the non-self of persons. When he was about to take his leave, Master Jinggong simply closed his eyes and sat upright. The Chan Master did not understand, and eventually left for Fujian, residing at White Cloud Peak. Reading the sayings of ancient venerable masters, he suddenly gained some understanding. He visited Master Jinggong again, presenting his views. Master Jinggong said, 'Ants know to seek out the scent of the fishy, and flies always head for the stinky. Is this the affair of a ruler, or the affair of a subject?' The Chan Master replied, 'It is the affair of a subject.' Master Jinggong said, 'Many people are laughing at you.' The Chan Master was astonished and said, 'Having arrived here, why is it not right?' Master Jinggong said, 'This is not right; that is all right.' The Chan Master then earnestly pleaded. Master Jinggong only closed his eyes. The Chan Master understood even less. One day, hearing the sound of a clay deity falling to the ground, he involuntarily leaped up and presented a verse to Master Jinggong. Master Jinggong still closed his eyes, ordering him to reside separately in the Zongcheng Hall. After living there for more than a year, each time he presented verses, Master Jinggong would close his eyes as before. The Chan Master was moved to tears, thinking that he relied on Master Jinggong to make decisions, but did not receive any instruction, and as time passed, when would he ever understand? By chance, going to the toilet, he saw a person climbing a tree, and then understood the great principle, exclaiming, 'Only today do I know that the master did not deceive me!' In the year Renyin of the Wanli era, the Chan Master was twenty-eight years old and became the abbot of Boshan, upholding gravity and solemnity, earnestly practicing the style of ancient virtuous monks. Those who entered his gate became reverent in both heart and appearance. Soon after, he was invited to Dongyan (place name) in Fujian, and the Great
仰。復還博山。參徒大集。是時。經公已遷壽昌。父子道價。喧騰宇內。僧問如何是功。師曰。一人同一春。如何共功。師曰。力士舁杖鼓。如何是功功。師曰。猢孫上露柱。曰。不得敲唱雙舉。請示正中妙葉。師曰。高底云繞樹。遠近鳥銜花。如何是君。師曰。水有筋山有骨。如何是臣。師曰。鹡鸰鳥鳴似哭。如何是君視臣。師曰。千年老樹掛枯藤。如何是臣視君。師曰。樓頭畫鼓正三更。如何是君臣道合。師曰。金闕鳳銜丹詔去。邊陲人唱凱歌歸。僧作禮。師曰。君位中事作么生。對曰。虛突兀。師復打。時。慧臺鏡禪師。早得旨于經公。翛翛瓢笠。剝啄諸方。諸方以矮師叔類之。過訪于師。適師升座。鏡出震威一喝曰。百丈聞喝。三日耳聾。且道。是那三日。師曰。秋風多帶殺。秋露愈加寒。鏡拂袖歸眾。師便下座。鏡后隱於武夷石屏巖。相隨者。樵汲數輩。禪衲尋風求之。鏡悉指歸博山。崇禎二年。魏國公徐弘基。請師說法南京天界。使符三至。師始一出。像龍沸集。大廓曹洞宗風。上堂曰。達磨大師。航海而來。直指人心見性成佛。雖則門庭萬仞。壁立千層。只演一心之法。更無餘事。乃至六代傳衣。五宗競出。運無礙輪。化無緣眾。只演一心之法。更無餘事。溈山大師。敲唱同行。暗機圓合。傾瓶以辨超
方。撼茶而彰妙用。只演一心法。更無餘事。雲門大師。箭鋒相拄。涵蓋乾坤。揚眉落臼。顧盼猶遲。如流雲翔鶴。湛水晴空。只演一心之法。更無餘事。法眼大師。拈現前石。塞虛空口。一切處現成六根互用。六用齊施。只演一心之法。更無餘事。臨濟大師。一語中。具三玄。一玄中。具三要。驅耕夫牛。奪饑人食。電光石火。開眼猶迷。只演一心之法。更無餘事。洞山大師。混不得類不齊。立寶鏡三昧。照學人肺肝。分五湖玉石。雪盛銀碗。月照金沙。只演一心之法。更無餘事。乃至博山。今日遠承諸祖慈蔭。循規蹈矩。借路還家。駕輕就熟。只演一心之法。更無餘事。諸昆仲含靈。具此一心之法。學人學此一心之法。三世諸佛。歷代祖師。示此一心之法。故楞伽云。佛語心為宗。諸昆仲。那個臺無月。誰家樹不春。卓柱杖下座。師毅辭還山。傾都遮留。籃輿不得。前乃宵邁。緇素追攀。望江而立。徐公歲序存問不間也。師既大弘洞宗。常隨侍者。萬餘指。如臨一人。僧問。如何是不聲色墮。師曰。斷橋分野水。如何是類墮。師曰。孤棹舉平原。如何是尊貴墮。師曰。裂破幾層清世界。倒騎玉象趁麒麟。銀碗盛雪。明月藏鷺。意旨如何。師曰。露骨瘦上環紫霧。塞流小澗長青苔。師開化幾三十載。未易肯諾。或請
入草求人。廣紹先澤。師太息曰。吾宗。貴得真脈。妙葉玄機。茍不然仍瓦解耳。吾何忍哉。語畢泣下。自後遂不上堂。示疾于崇禛庚午之秋。訚首座問曰。和尚尊體如何。曰。盡有些子受用。訚曰。還有不病者么。曰。熱大作么。訚曰。去來自繇。請道一句。師書歷歷分明四字。跏趺而寂。塔于博山。坐三十九夏。其年僅五十六也。
贊曰。投子世大陽之代。須憑秀圓通協而成之。其道始著。真歇稟丹霞之嗣。還借照長蘆薦而褒之。此話方行。博山父子。遠紹少室之宗。不叨餘力。大衍新豐之調。本自天。然其說法。則橫空鳳舞。激揚則擲地金聲。至其慎重真脈。常自下涕。語云。猛虎生兒。勢不能食牛者。輒廢之。其博山之山之謂與。
湛然澄禪師
禪師湛然者。諱圓澄。別號散木。出會稽夏氏。母。夢梵僧入室而娠。娠十四月而生。師生。大目昂鼻。哆唇露齒。直腸信口。不肯從事於學。親歿窶甚。充郵卒以傳符。逾期亡去。徑投隱峰。峰示唸佛誰是令。師究竟三晝夜輒有省。時年二十矣。入天荒山。禮妙峰斬發。擇最苦行行之。間聞傅大士法身偈。一切經義。便能記持。尋乞滿分戒于云棲宏公。徴以毗尼節。要師悉達其指。返越。掩關寶林蘭若。因憶乾峰舉一不得舉二話。乃大通玄旨。有
頌曰。舉一舉二別端倪。個里元無是與非。雪曲調高人會少。獨許韶陽和得齊。二老何曾動舌。諸方浪自攢眉。擬議鷂過新羅。刻舟求劍元迷。再謁云棲。呈見於宏公。會入室。宏舉海底泥牛銜月。赴語未竟。師推出一僧曰。大眾證明。宏深器之。於是。激揚法席傾一眾焉。萬曆辛卯。適大覺念公南遊。師趨謁之。唸曰。止風涂向青山近。越王城傍滄海遙時如何。曰。月穿潭底破。波斯不展眉。念又問。洞上宗旨。師曰。五位君臣切要知。箇中何必待思惟。石女貫弄無針線。木偶能提化外機。井底紅塵騰藹。藹山頭白浪滾飛飛。誕生本是無功用。不覺天然得帝畿。念欣然。書偈印之。未幾。出住雲門。次遷徑山。歷禾之東塔乃至顯聖天華。前後垂二十載。法席為之大震。其上堂曰。老儂不識元字腳。強出人前要說法。錯認曾參作魯參。合堂大眾皆笑殺。這一笑中有妙。若還悟得其中意。點破當天者一竅。大眾如何是這一竅。良久云。動容揚古路。不墮悄然機。小參云。煙雨盜將山色去。溪風送得水聲來。本來法法皆如此。莫教心識強安排。眾中若作境會。許你具一隻眼。若作佛法會。打碎你頭。何故我王庫內無如是刀。又提綱云。喚二作一。指七為八。手秉太阿。聖凡盡殺卻。憶東村王大姐倒。戴西村李公襪。無論貧
【現代漢語翻譯】 現代漢語譯本 頌曰：提示一個，暗示兩個，要辨別其中的端倪。這裡原本就沒有對與錯。高雅的《雪曲》調子高，能理解的人很少，只有韶陽禪師能和諧地應和。 二位老禪師何曾動過嘴唇，各方卻白白地皺著眉頭。想要議論，就像老鷹飛過新羅，刻舟求劍一樣徒勞。再次拜訪云棲寺，向宏公（云棲蓮池大師，明代高僧）呈上自己的見解。參加室內會談時，宏公舉出『海底泥牛銜月』（比喻虛幻不實）的話頭，師父還沒來得及回答，就推出一個僧人說：『大眾可以作證。』宏公非常器重他。於是，師父激揚法席，傾倒了眾人。 萬曆辛卯年，恰逢大覺念公（明代高僧）南遊，師父前去拜謁。念公說：『停止風塵，靠近青山，越王城邊，滄海遙遠，此時如何？』師父回答：『月亮穿透潭底，波斯人不展眉頭。』念公又問：『洞山宗的宗旨是什麼？』師父說：『五位君臣的關係切要明白，其中不必等待思惟。石女穿針引線，木偶能提拔化外之機。井底紅塵飛騰，山頭白浪翻滾。誕生本是無功用，不知不覺天然得到帝位。』念公欣然，寫下偈語印證他。 不久，師父出任雲門寺住持，之後遷往徑山寺，歷任禾之東塔，乃至顯聖寺、天華寺。前後二十多年，法席因此而大為震動。他上堂說法時說：『老衲不識字，強要在人前說法。錯把曾參（孔子的學生）當成魯參（魯國人蔘）。』全堂大眾都笑了起來。這一笑中有玄妙，如果能領悟其中的意思，就能點破當下的那一竅。大眾，如何是這一竅？』良久，他說：『動容揚古路，不墮悄然機。』（語出《碧巖錄》，意為在動態中弘揚古道，不落入寂靜的禪機。） 小參時說：『煙雨盜走了山色，溪風送來了水聲。本來一切法都是如此，不要用心識強行安排。』如果有人在眾中作境界會，就允許你具備一隻眼。如果作佛法會，就打碎你的頭。為什麼？『我王庫內無如是刀。』（語出《五燈會元》，意為佛法超越一切。） 又提綱說：『把二說成一，把七說成八，手持太阿劍（古代寶劍），聖凡都殺掉。』（比喻破除一切分別。）想起東村的王大姐倒穿著西村李公的襪子，無論貧富貴賤。
【English Translation】 English version Verse: Raise one, imply two, distinguish the subtle clues. In this, there is originally no right or wrong. The melody of 'Snow Song' is high, few can understand it, only Shàoyáng (a Chan master) can harmonize with it. The two old Chan masters never moved their lips, yet all directions furrowed their brows in vain. Trying to discuss it is like an eagle flying past Xinluo (an ancient Korean kingdom), or carving a boat to find a lost sword, all in vain. He visited Yunqi Temple again, presenting his views to Master Hóng (Yunqi Lianchi, a prominent monk of the Ming Dynasty). When attending an indoor meeting, Master Hóng raised the topic of 'a mud ox holding the moon in the seabed' (a metaphor for illusion). Before the master could answer, he pushed forward a monk and said, 'Let the assembly bear witness.' Master Hóng deeply valued him. Thereupon, the master inspired the Dharma assembly, captivating the crowd. In the year Xinmao of the Wanli era, it happened that Master Dàjué Niàn (a prominent monk of the Ming Dynasty) was traveling south, and the master went to pay his respects. Master Niàn said, 'Stopping the dust of the wind, approaching the green mountains, beside the city of Yue, the vast sea is distant, what is it like at this moment?' The master replied, 'The moon penetrates the bottom of the pool, the Persian does not frown.' Master Niàn then asked, 'What is the doctrine of the Caodong school?' The master said, 'The relationship between the five ranks of ruler and minister must be understood, there is no need to wait for thinking. A stone woman threads a needle, a wooden puppet can lift the mechanism beyond transformation. Red dust rises from the bottom of the well, white waves roll and fly on the top of the mountain. Birth is originally without function, unknowingly one naturally obtains the imperial throne.' Master Niàn was delighted and wrote a verse to endorse him. Soon after, the master became the abbot of Yunmen Temple, and later moved to Jingshan Temple, serving successively at the East Pagoda of He, and then at Xiansheng Temple and Tianhua Temple. For more than twenty years, the Dharma assembly was greatly shaken by this. When he ascended the hall to preach, he said, 'This old monk does not know how to read, yet insists on preaching before people. Mistaking Zeng Shen (a student of Confucius) for a ginseng from Lu.' The whole assembly laughed. There is mystery in this laughter, if you can understand the meaning, you can break through that one aperture of the present moment. Assembly, what is this one aperture?' After a long silence, he said, 'Moving the face, promoting the ancient path, not falling into the silent machine.' (From the Blue Cliff Record, meaning to promote the ancient path in movement, not falling into the silent Chan machine.) During the small assembly, he said, 'The misty rain steals the mountain scenery, the stream wind sends the sound of water. Originally, all dharmas are like this, do not force arrangements with the mind.' If someone in the assembly makes a realm meeting, you are allowed to have one eye. If you make a Dharma meeting, I will smash your head. Why? 'In my king's treasury, there is no such knife.' (From the Wudeng Huiyuan, meaning that the Dharma transcends everything.) He also raised the outline, saying, 'Calling two as one, calling seven as eight, holding the Tai'a sword (an ancient sword), killing both the saint and the ordinary.' (A metaphor for breaking through all distinctions.) Remembering that Sister Wang of Dongcun wears the socks of Mr. Li of Xicun upside down, regardless of poverty, wealth, nobility, or lowliness.
富貴賤。見者聞者。皆笑殺。且道。山僧今日解何宗。噫嘻噓阿喇喇。師之提唱。率多如此。僧問。如何是圓相。師曰。大燒餅。如何是暗機。師曰。凌霄峰。如何是義海。師曰。半山亭。如何是意證。師曰。啞子咒人。如何是默論。師曰。溫伯見孔子。如何是回互。師曰。孝子諱爺名。諸方珍之。為師法續洞室機類。雲門臨濟。其伯仲也。又師初在京。會達觀禪師。于嘉熙寺。月川座主太史陶石簣黃慎軒。同玩月次。慎軒臥問。馬祖玩月因緣。師曰。汝臥我坐。不得為公說耳。軒亟起謝。月川笑曰。內翰錯過了也。觀云。我下語。不及此公一籌。又過武林。聞谷慧聞等。屬望一方。會諸紳遣使專迎。及啟。慧聞札曰。今日大家。欲與和尚作家相見。若來已墮情識。不來猶缺慈悲。師扯破札。正色曰。者些客作漢。敢於老僧納敗缺也。至即升堂正立。慧聞進曰。和尚莫要班門弄斧。師把住曰。速道速道。慧面赤無語。師把開曰。死漢。聞谷。遂率眾作禮。蘇巡漕問曰。鴛鴦繡出從君看。不把金針度與人。如何是金針。師曰。我在京都走一遭。不曾遇著一個人。蘇擬議。師曰。古佛過去久矣。無念有禪師。居黃檗。獨持風節。呵罵諸方。特訪之。師曰。古人道。如紅爐上飛片雪柏似。且道。古人還具透關眼也未。有曰我
【現代漢語翻譯】 現代漢語譯本 富貴和貧賤，見者和聞者，都會嘲笑。那麼，山僧我今天闡釋的是什麼宗派呢？噫嘻噓阿喇喇（無意義的感嘆詞）。 老師的開示，大多是這樣。有僧人問：『什麼是圓相？』老師說：『大燒餅。』 『什麼是暗機？』老師說：『凌霄峰（山峰名）。』 『什麼是義海？』老師說：『半山亭（亭子名）。』 『什麼是意證？』老師說：『啞巴咒罵人。』 『什麼是默論？』老師說：『溫伯（人名）拜見孔子。』 『什麼是回互？』老師說：『孝順的兒子避諱父親的名字。』 各方都珍視他，認為他的法脈延續了洞室機（禪師名）的風格，與雲門（宗派名）、臨濟（宗派名）相似，是他們的同輩。 另外，老師最初在京城時，與達觀禪師（禪師名）在嘉熙寺相會。月川座主（官名）、太史陶石簣（人名）、黃慎軒（人名）一同賞月。 黃慎軒躺著問：『馬祖（禪師名）賞月的因緣是什麼？』老師說：『你躺著我坐著，不能為你公開說明。』慎軒立刻起身道謝。月川笑著說：『內翰（官名）錯過了。』達觀說：『我說話，比不上這位一籌。』 又一次經過武林（地名），聽說谷慧聞（禪師名）等人，受到一方的期望，於是眾紳士派使者專門迎接。打開慧聞的信札，上面寫著：『今天大家，想與和尚以行家身份相見。如果來，就落入了情識；不來，就缺少了慈悲。』 老師撕破信札，嚴肅地說：『這些客作漢（指不務正業的人），竟敢向老僧挑戰！』到達后，立即升座站立。慧聞上前說：『和尚莫要在魯班門前弄斧。』老師抓住他說：『快說快說！』慧聞面紅耳赤，說不出話。老師放開他說：『死漢！』聞谷（即谷慧聞）於是率領眾人行禮。 蘇巡漕（官名）問道：『鴛鴦繡出來給你看，卻不把金針傳授給人。什麼是金針？』老師說：『我在京都走了一遭，不曾遇到一個人。』蘇巡漕想要思考，老師說：『古佛已經過去很久了。』 無念有禪師（禪師名），住在黃檗（地名），獨自堅持風骨，呵斥各方，特地去拜訪他。老師說：『古人說，如紅爐上飛片雪柏似（比喻迅速消逝）。那麼，古人還具備透徹的眼光嗎？』有人說：『我……』 English version Wealth and poverty, those who see and those who hear, will laugh. So, what sect am I, a mountain monk, elucidating today? Alas, hee hee hoo a la la (meaningless interjections). The teacher's instructions are mostly like this. A monk asked: 'What is the perfect circle?' The teacher said: 'A large sesame cake.' 'What is the hidden mechanism?' The teacher said: 'Lingxiao Peak (mountain name).' 'What is the sea of righteousness?' The teacher said: 'Banshan Pavilion (pavilion name).' 'What is intuitive proof?' The teacher said: 'A mute cursing people.' 'What is silent discussion?' The teacher said: 'Wen Bo (person's name) meeting Confucius.' 'What is mutual exchange?' The teacher said: 'A filial son avoids his father's name.' All parties cherish him, believing that his Dharma lineage continues the style of Dongshiji (Zen master's name), similar to Yunmen (sect name) and Linji (sect name), and is their peer. In addition, when the teacher was first in the capital, he met Zen Master Daguan (Zen master's name) at Jiahui Temple. Yuechuan Zuozhu (official title), Taishi Tao Shikui (person's name), and Huang Shenxuan (person's name) enjoyed the moon together. Huang Shenxuan asked while lying down: 'What is the cause and condition of Mazu (Zen master's name) enjoying the moon?' The teacher said: 'You are lying down and I am sitting, I cannot explain it publicly for you.' Shenxuan immediately got up and thanked him. Yuechuan smiled and said: 'Neihan (official title) missed it.' Daguan said: 'My words are not as good as this one.' Once again passing through Wulin (place name), hearing that Gu Huiwen (Zen master's name) and others were expected by one side, the gentry sent envoys to welcome him. Opening Huiwen's letter, it read: 'Today everyone wants to meet the monk as experts. If you come, you will fall into emotions; if you don't come, you will lack compassion.' The teacher tore up the letter and said sternly: 'These hired hands (referring to those who do not do their jobs properly) dare to challenge the old monk!' Upon arrival, he immediately ascended the seat and stood upright. Huiwen stepped forward and said: 'Monk, don't show off your axe in front of Lu Ban's door.' The teacher grabbed him and said: 'Speak quickly, speak quickly!' Huiwen's face turned red and he was speechless. The teacher let go of him and said: 'Dead man!' Wengu (i.e., Gu Huiwen) then led the crowd to pay their respects. Su Xuncao (official title) asked: 'The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others. What is the golden needle?' The teacher said: 'I have traveled around the capital, but I have not met a single person.' Su Xuncao wanted to think, and the teacher said: 'The ancient Buddha has passed away for a long time.' Zen Master Wunianyou (Zen master's name) lived in Huangbo (place name), upholding his integrity alone, scolding all parties, and specially visited him. The teacher said: 'The ancients said, like snowflakes flying on a red furnace, like cypress (a metaphor for rapid disappearance). So, do the ancients still have penetrating eyes?' Someone said: 'I...'
【English Translation】 Modern Chinese translation Wealth and poverty, those who see and those who hear, will laugh. So, what sect am I, a mountain monk, elucidating today? Alas, hee hee hoo a la la (meaningless interjections). The teacher's instructions are mostly like this. A monk asked: 'What is the perfect circle?' The teacher said: 'A large sesame cake.' 'What is the hidden mechanism?' The teacher said: 'Lingxiao Peak (mountain name).' 'What is the sea of righteousness?' The teacher said: 'Banshan Pavilion (pavilion name).' 'What is intuitive proof?' The teacher said: 'A mute cursing people.' 'What is silent discussion?' The teacher said: 'Wen Bo (person's name) meeting Confucius.' 'What is mutual exchange?' The teacher said: 'A filial son avoids his father's name.' All parties cherish him, believing that his Dharma lineage continues the style of Dongshiji (Zen master's name), similar to Yunmen (sect name) and Linji (sect name), and is their peer. In addition, when the teacher was first in the capital, he met Zen Master Daguan (Zen master's name) at Jiahui Temple. Yuechuan Zuozhu (official title), Taishi Tao Shikui (person's name), and Huang Shenxuan (person's name) enjoyed the moon together. Huang Shenxuan asked while lying down: 'What is the cause and condition of Mazu (Zen master's name) enjoying the moon?' The teacher said: 'You are lying down and I am sitting, I cannot explain it publicly for you.' Shenxuan immediately got up and thanked him. Yuechuan smiled and said: 'Neihan (official title) missed it.' Daguan said: 'My words are not as good as this one.' Once again passing through Wulin (place name), hearing that Gu Huiwen (Zen master's name) and others were expected by one side, the gentry sent envoys to welcome him. Opening Huiwen's letter, it read: 'Today everyone wants to meet the monk as experts. If you come, you will fall into emotions; if you don't come, you will lack compassion.' The teacher tore up the letter and said sternly: 'These hired hands (referring to those who do not do their jobs properly) dare to challenge the old monk!' Upon arrival, he immediately ascended the seat and stood upright. Huiwen stepped forward and said: 'Monk, don't show off your axe in front of Lu Ban's door.' The teacher grabbed him and said: 'Speak quickly, speak quickly!' Huiwen's face turned red and he was speechless. The teacher let go of him and said: 'Dead man!' Wengu (i.e., Gu Huiwen) then led the crowd to pay their respects. Su Xuncao (official title) asked: 'The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to others. What is the golden needle?' The teacher said: 'I have traveled around the capital, but I have not met a single person.' Su Xuncao wanted to think, and the teacher said: 'The ancient Buddha has passed away for a long time.' Zen Master Wunianyou (Zen master's name) lived in Huangbo (place name), upholding his integrity alone, scolding all parties, and specially visited him. The teacher said: 'The ancients said, like snowflakes flying on a red furnace, like cypress (a metaphor for rapid disappearance). So, do the ancients still have penetrating eyes?' Someone said: 'I...'
不見有甚麼古人。師急指曰。背後聻。念休去。師之勘辨。約此類。又嘗嘆末流謬惑大乘。遂著說若干篇曰。宗門或問。慨古錄楞嚴臆說。涅槃會疏。法華意語。金剛三昧經注。思益梵天經解諦。理邁倫。一時所宗焉。天啟丙寅季冬。書顯聖遺囑。即至天華。辭眾。復夜話至丑。乃右脅長往。閱世六十六。坐三十八臘。得法者九人。編隨機錄八卷。流通於世。
贊曰。余初過會稽。師謝世未久。觀其遺風謖謖然。尚在山中。耆德。序師之妙韻。為法苦心求人之概。私心竊嚮往之。續讀師集。至題無趣錄云。夫祖道不可絕繼。風穴於法堂。痛哭克家之子難逢。仰山自記再來。莫不以諸佛慧命為懷。以度生為急務者也。嗟乎。師之心。至矣盡矣。以度生為務矣。然非夙承願力者。欲竊符以存國。余亦深知其不可也。
天童密雲悟禪師
禪師。諱圓悟。字覺初。自號密雲。宜興人也。明嘉靖丙寅。生於蔣氏。師生八歲。知世相無常。年二十六。發宿慧。二十七負薪有省。三十棄家。又四歲為僧。四十桐棺悟道。又六歲。得受記莂。五十二開化龍池。於是。六建法幢。示寂之年。七十有七。然生不為家。四海歸之。老不奉詔。朝廷慕之。及不忘慈。今古戴之。窣堵不虛尊。人天共享之。實為龍池之真乳。溯
【現代漢語翻譯】 現代漢語譯本： 未見有什麼古人。老師急忙指著說：『背後是誰？』（聻，古代傳說中的一種小鬼）勸他停止追問。老師的勘辨，大約就是這樣。又曾經嘆息末世之人錯誤地迷惑于大乘佛法，於是寫了若干篇文章，名為《宗門或問》。感慨古人記錄《楞嚴經臆說》、《涅槃會疏》、《法華意語》、《金剛三昧經注》、《思益梵天經解》不精當，認為自己的理論超越了前人，一時之間被人們所推崇。天啟丙寅年（1626年）冬季，書寫了顯聖的遺囑，隨即前往天華，向眾人告別。晚上繼續談話到丑時，於是右脅而臥，長眠而去。享年六十六歲，僧臘三十八年。得法的弟子有九人，編輯《隨機錄》八卷，流傳於世。
讚語說：我當初路過會稽（Kuaiji），老師去世沒多久，看到他留下的風範依然存在，還在山中。年長的有德之人，講述老師的妙韻，為求法而苦心的概況，我私下裡非常嚮往。後來讀了老師的文集，看到題為《無趣錄》的文章中說：『祖師的道統不可斷絕，風穴（Fengxue）在法堂上，痛哭難以遇到能夠繼承家業的兒子，仰山（Yangshan）自己記述再次轉世，沒有不以諸佛的慧命為懷，以度化眾生為緊急事務的。』唉！老師的心，真是到了極點啊！以度化眾生為己任啊！然而不是前世就承受了願力的人，想要竊取符節來儲存國家，我也深深知道那是不可能的。
天童密雲悟禪師（Tian Tong Miyun Wu Chanshi）
禪師，法名圓悟（Yuan Wu），字覺初（Jue Chu），自號密雲（Miyun），是宜興（Yixing）人。明朝嘉靖丙寅年（1566年）出生于蔣家。禪師八歲時，就知道世事無常。二十六歲時，萌發了宿世的智慧。二十七歲時，背柴時有所領悟。三十歲時，拋棄家庭。又過了四年出家為僧。四十歲時，在桐棺中悟道。又過了六年，得到了受記莂（授記）。五十二歲時，開化了龍池（Longchi）。於是，六次建立法幢。示寂的那年，七十七歲。然而一生不為家庭，四海的人都歸向他。年老了也不接受朝廷的詔令，朝廷也仰慕他。以及不忘慈悲，古今的人都敬戴他。窣堵（Stupa，佛塔）不虛設，人天共同享用。實在是龍池真正的甘露，追溯源頭。
【English Translation】 English version: No ancient masters were seen. The teacher urgently pointed and said, 'Who is behind?' (聻 (Nǐ), a kind of small ghost in ancient legends) He advised him to stop questioning. The teacher's discernment was roughly like this. He also lamented that people in the late generations were mistakenly deluded by Mahayana Buddhism, so he wrote several articles called 'Questions on the Zen School'. He lamented that the ancients' records of 'Personal Views on the Surangama Sutra', 'Commentary on the Nirvana Assembly', 'Intended Meanings of the Lotus Sutra', 'Notes on the Vajrasamadhi Sutra', and 'Explanation of the Meaning of the Brahma Contemplation Sutra' were not precise, and believed that his theories surpassed those of his predecessors, and were admired by people for a time. In the winter of the Bingyin year of the Tianqi era (1626), he wrote the will of Xiansheng, and then went to Tianhua to bid farewell to everyone. He continued talking until the hour of Chou (1-3 AM), then lay down on his right side and passed away peacefully. He lived to be sixty-six years old, with thirty-eight years as a monk. Nine disciples attained the Dharma, and they edited eight volumes of 'Random Records', which were circulated in the world.
The eulogy says: When I first passed through Kuaiji, the teacher had not been dead for long, and I saw that the demeanor he left behind still existed, still in the mountains. Elderly virtuous people told of the teacher's wonderful rhymes and the circumstances of his painstaking efforts to seek the Dharma, and I secretly yearned for it. Later, I read the teacher's collection, and saw in the article titled 'Record of No Interest' that 'The lineage of the patriarchs must not be cut off. Fengxue cried bitterly in the Dharma hall that it was difficult to find a son who could inherit the family business, and Yangshan himself recorded his reincarnation, all of them cherishing the wisdom-life of all Buddhas and taking the salvation of sentient beings as an urgent matter.' Alas! The teacher's heart has reached its limit! He took the salvation of sentient beings as his duty! However, those who have not inherited the power of vows from previous lives, wanting to steal the talisman to preserve the country, I also know deeply that it is impossible.
Zen Master Miyun Wu of Tiantong (Tian Tong Miyun Wu Chanshi)
The Zen master, whose Dharma name was Yuan Wu, (Yuan Wu) style name Jue Chu, (Jue Chu) self-styled Miyun, (Miyun) was a native of Yixing. (Yixing) He was born into the Jiang family in the Bingyin year of the Jiajing era of the Ming Dynasty (1566). When the Zen master was eight years old, he knew that the affairs of the world were impermanent. At the age of twenty-six, he developed innate wisdom. At the age of twenty-seven, he had some understanding while carrying firewood. At the age of thirty, he abandoned his family. Four years later, he became a monk. At the age of forty, he attained enlightenment in a Tong coffin. Six years later, he received the prophecy (授記). At the age of fifty-two, he enlightened Longchi. (Longchi) Thus, he established the Dharma banner six times. In the year of his passing, he was seventy-seven years old. However, he did not live for his family, and people from all over the world turned to him. He did not accept the imperial edict when he was old, and the court admired him. And he did not forget compassion, and people of ancient and modern times respected him. The stupa (Stupa) is not in vain, and people and gods share it. It is truly the true nectar of Longchi, tracing back to the source.
滹沱而拓曹溪。遠紹雞足之正裔也。師初棄家。赤手空肩。走事幻有傳禪師。傳嘉其志節。喜而度之。為大沙門。當機輒不爽旨。眾皆驚異。師終不自肯。心苦神勞。且代眾役。不知有己。偶過桐棺山頂。豁然大悟。情與無情。煥然等現。覓纖毫過患不可得。時傳公已居燕都。師即趨省傳公。公見乃大喜。喜師可倚以支我臨濟也。經二載辭還。南上天臺探禹穴。因與周公汝登陶公望齡王公舜鼎。本色相見。脫略窠臼三公甚敬服。越之有道緇素。爭識師焉。傳公還龍池。師因歸省。公問。你到諸方。會見甚麼人。師頓腳拍膝。以對公。公笑曰。許多時一些氣息也無。師曰。和尚疑則別參。公撾鼓集眾。付師衣拂。復召入楊前。以扶持佛法。勉師力行。以報先宗師。即呈偈曰。若據某甲扶佛法。任他○○○○○。都來總與三十棒。莫道分明為賞罰。時年四十有六矣。三載傳公遷化。又三載。眾請繼席龍池。自是意緣移徙。酬香之會。有六。計二十六年。掀翻露布。洞示真元。座下蹴踏。常足萬餘指。師則當軒據座。威震獅猊。海內英靈。飲氣自失。凡剎竿樹對。成大寶坊。不許門下干倚王公。嘗語學者。貞觀響道欲瞻風彩。上表遜謝。往返三四。引頸就刃。神色儼然。吾敬道信大師。茅茨石室。累煩聖主。且請前行。吾從
別道。澡身淨髮。結跏趺逝。吾敬汾陽無業。休心息念。斷絕攀援。賜紫及號。力陳昔誓。收付有司。恬然受刑。吾敬芙蓉道揩。牢著草鞋。腰包住院。去就之間。輕同學子。不為蚖蛇戀彼窟穴。吾敬應庵華祖故。師生平。意有不可。撩衣即行。首住龍池五載。一日因事上堂曰。者里無人證明。且向別處尋討。下座。便去。次住天臺古通玄寺。茅堂草座。法政冰霜。晨暮參請。間不容髮。雖三載而日新。海鹽金粟。使符至再。師憫其迫切。曳杖赴之。居六載。無作無為。崇成大廈。床歷幾滿千輩。名卿達士。一目相遇獰拳辣掌之下。掉臂而去者伙矣。有挾貴而問道者。師輒掌之。貴人曰。和尚獨不欲獲法乎。師曰。山僧法也無。護個甚麼。又連掌之。斷際故山曰。黃檗者。鼓寂鐘沉。閩人來請。師不忍先跡零落。籃輿度嶺。僅五閱月又拂衣。則明州黃司理端伯。以鄮峰育王寺。而待駕焉。黃公又考。太白名山。為歷祖庭。廢之已久。遂與有道紳士俱愴然。先以意容。恐師臘高。師慨然移錫。至天童古佛殿基曰。虛空作殿。日月為燈。且道。是甚麼人境界。還會么。設或未會。且看新長老。撒開坐具。大展三拜。於是十一載。天龍失守之區。歷祖藏身之處。無不斬新扶起。壯甲東南。翼集鱗宗。蔚為僧海。其得髓之子。
【現代漢語翻譯】 現代漢語譯本： 不要走別的路。洗浴身體，梳理頭髮，結跏趺坐而逝。我敬佩汾陽無業禪師（唐代禪師），他修心止念，斷絕一切外緣，被賜予紫衣和稱號，但他竭力陳述過去的誓言，將賞賜收回交給官府，坦然接受刑罰。我敬佩芙蓉道揩禪師（宋代禪師），他腳踏草鞋，腰間掛著布袋，隨處安住，來去之間，輕視同輩學子，不願像蚖蛇一樣貪戀洞穴。我敬佩應庵華祖（宋代禪師），他師生的平生，如果心意有所不合，就提起衣袍立刻離開。他最初住在龍池寺五年，一日因事上堂說法時說：『這裡沒有人能為我證明，我且到別處去尋訪。』說完便下座離去。之後住在天臺山古通玄寺，住在簡陋的茅屋，坐在草墊上，以冰霜般的嚴正來整飭佛法，從早到晚參禪請益，時間緊迫。雖然住了三年，但每天都有新的進步。海鹽金粟寺，多次派人拿著符節來邀請他，禪師憐憫他們的迫切心情，拄著枴杖前去赴任，住了六年，無作無為，修建成宏偉的寺院，禪床幾乎坐滿了上千人。許多有名的官員和賢達之士，只要一眼相遇，在禪師獰猛的拳頭和辛辣的巴掌之下，便甩開手臂離去。有憑藉權貴來問道的人，禪師總是打他一掌。貴人說：『和尚難道不想獲得佛法嗎？』禪師說：『山僧我什麼法也沒有，要守護什麼？』又連續打了他幾掌。斷際禪師（即臨濟義玄禪師）的故山說：黃檗寺（位於江西），已經鼓聲沉寂，鐘聲不再響起，福建人前來邀請禪師。禪師不忍心看到祖師的遺蹟零落衰敗，於是乘坐竹轎翻山越嶺，僅僅過了五個月又拂袖而去。於是明州黃司理端伯，用鄮峰育王寺來等待禪師的到來。黃公又考察了太白山名山，作為歷代祖師的道場，荒廢已經很久了，於是與有道德的紳士們都感到悲傷。先用言語來試探，恐怕禪師年事已高。禪師慨然應允前往，到達天童寺古佛殿的遺址上說：『以虛空作為殿堂，以日月作為燈燭，且說，這是什麼人的境界？』你們會嗎？如果還不會，且看新來的長老，展開坐具，大禮三拜。於是十一年間，天龍失守的區域，歷代祖師藏身的地方，無不重新修繕扶起，壯大了東南地區的佛教，聚集了眾多的僧人，蔚然成為僧海。其中得到真髓的弟子，
【English Translation】 English version: Do not take other paths. Bathe the body and comb the hair, sit in the lotus position and pass away. I admire Fenyang Wuye (a Chan master of the Tang Dynasty), who cultivated his mind and stopped his thoughts, severing all external connections. He was granted a purple robe and a title, but he strenuously stated his past vows, returned the rewards to the government, and calmly accepted punishment. I admire Furong Daokai (a Chan master of the Song Dynasty), who wore straw sandals, carried a bag around his waist, and resided wherever he went. He looked down upon his fellow students, unwilling to be like a snake clinging to its cave. I admire Ying'an Huazu (a Chan master of the Song Dynasty), whose life with his students was such that if their minds did not agree, he would lift his robe and leave immediately. He first lived at Longchi Temple for five years. One day, while giving a Dharma talk in the hall, he said, 'There is no one here to prove me, I will go elsewhere to seek.' After saying this, he left. Later, he lived at the ancient Tongxuan Temple on Mount Tiantai, residing in a simple hut and sitting on a grass mat. He used ice-like rigor to rectify the Dharma, seeking instruction from morning till night, with no time to spare. Although he lived there for three years, he made new progress every day. The temples of Haiyan and Jinsu repeatedly sent people with official seals to invite him. The Chan master, pitying their urgent feelings, went to take up the position, staying for six years. Without action or non-action, he built magnificent temples, and the meditation beds were almost filled with thousands of people. Many famous officials and virtuous scholars, at a single glance, under the Chan master's fierce fists and spicy palms, would shake their sleeves and leave. Some who relied on their power and status to ask about the Dharma were always slapped by the Chan master. The nobleman said, 'Does the monk not want to obtain the Dharma?' The Chan master said, 'This mountain monk has no Dharma, what is there to protect?' He then slapped him several more times. The old mountain of Danji (Linji Yixuan) said: Huangbo Temple (located in Jiangxi), the drums are silent and the bells no longer ring. People from Fujian came to invite the Chan master. The Chan master could not bear to see the traces of the ancestral master fall into decline, so he rode in a bamboo sedan chair over the mountains, and after only five months, he brushed his sleeves and left again. Then, Huang Duanbo, the magistrate of Mingzhou, used Yuwang Temple on Mount Mao to await the Chan master's arrival. Huang Gong also examined Mount Taibai, a famous mountain, as the site of the ancestral masters' monasteries, which had been abandoned for a long time, and he and the virtuous gentry felt sorrow. First, they tested him with words, fearing that the Chan master was too old. The Chan master agreed to go, arriving at the site of the ancient Buddha Hall of Tiantong Temple and said, 'Taking emptiness as the hall, and the sun and moon as the lamps, tell me, what is this person's realm?' Do you understand? If you do not yet understand, then look at the new elder, spreading out his sitting cloth, and making three great bows. Thus, for eleven years, the area lost by the dragons and the place where the ancestral masters hid themselves were all renovated and rebuilt, strengthening Buddhism in the southeast, gathering many monks, and becoming a vast sea of monks. Among them, the disciples who obtained the true essence,
一十二人。然點胸自許。招手橫趨者。不可勝計。崇禎辛巳。天子命外戚田公弘遇。赍香賜紫。徴住金陵報恩寺。師固以老辭。退臥通玄峰頂。天下圖其頂相。書其名號。而親之。壬午七月七日辰。猶巡寮視務。午刻宴然示化。塔于天童南山。緇素奔送者萬人。臨壙慟而失聲。聲震山谷。清順治庚子。住天童門人弘覺禪師道忞。編師六會語錄。進頒大藏。
贊曰。斗柄東指。鼓腹謳歌。于不識不知之中。即釋氏儒童。難讚辭焉獨今之薄海內。外據大寶坊。橫說豎說者。操鈯斧于山邊水邊者。皆師法會中人也歷考少林至楊岐。其世十七。楊歧二十有三世以得師。其間法利之普。如師者幾何人哉。今叢林公論。以曹溪高峰永明大慧等。類師始末。嗚呼雖實錄也無。乃瓊枝析玉與。
磬山天隱修禪師
天隱禪師者。諱圓修。出荊溪閔氏。說法磬山報恩。初與天童悟禪師同出龍池傳之門。是師為笑巖真孫也。師幼明敏。生知佛乘。常以心齋報母。然留連俗諦。幾失前因。一日過講肆。聞楞嚴經云。一切眾生皆由不知常住真心性凈明體用諸妄想此想不真故有輪轉。師惕然驚畏。擇龍池幻有傳和尚。而依止焉。傳示趙州無字話頭。師參之半載不發。改看本來面目。提撕猛切。一日普請出窯次。有覺所道者云。聞
常多菩薩。出現於四大名山。神通廣大。傳公厲聲曰。我者里亦不少。師僉曰。如何是神通。傳曰。快度磚來著。師染指法味。心不外緣。經百餘日。偶閱楞嚴。佛咄阿難云。此非汝心。師脫然慶快。如善財入彌勒大閣。了釋前疑。及侍傳公。入城被喝。便契臨濟主賓照用之句。於是。上天界訪云松。過能仁謁文齋。出沒奇機。不無可紀。萬曆辛丑。傳合掩關於龍池曰。汝既有新入處。不妨更加精進。他日利導有情。則吾望足矣。未幾。傳公北行。師悵然消遣關中。惟拈頌而已。于其古德公案。如庖丁之解牛。而無礙刃游也。獨疑乾峰十方薄伽梵一路涅槃門話。復枯坐蒲團二載。忍聞驢鳴。大悟差別玄旨。有偈曰。忍聞驢子叫。驚起當人笑。萬別與千差。非聲非色鬧。甲辰。北省傳公于燕京之普照寺而師資深契合焉。仍涉獵講庭。瀾翻藏海。探竿禪席。料揀權宜。住后常曰。山僧南北往還。親近知識一十八載。䟦涉勞碌為己躬。切無少怠也。嗚呼。師之入道。誠異今時。故得處真實。用處諦當。常以虛空撲落地語。酬僧理藏鋒之問。以湖州蘿蔔宣州姜。酬事藏鋒之問。以有水皆涵月。無山不帶春。酬理事藏鋒之問。以無手人行拳。酬不涉理事藏鋒之問。又僧問。如何句到意不到。師曰。言言見諦。步步迷蹤。如何意到
【現代漢語翻譯】 現代漢語譯本 常多菩薩（菩薩名）。出現在四大名山。神通廣大。傳公（人名，下同）厲聲說：『我這裡也不少。』師（指常多菩薩，下同）反問道：『如何是神通？』傳公說：『快去搬磚來。』師沉浸於佛法的滋味，心不向外攀緣。經過一百多天，偶然閱讀《楞嚴經》，看到佛呵斥阿難說：『此非汝心。』師豁然開朗，如同善財童子進入彌勒菩薩的大閣，了結了之前的疑惑。等到侍奉傳公，進入城中被呵斥，便領悟了臨濟宗主賓互換、照用同時的道理。於是，上天界拜訪云松，過能仁寺謁見文齋，出沒變化，不可勝數。萬曆辛丑年，傳公在龍池寺閉關時對師說：『你既然有了新的領悟，不妨更加精進。將來利益引導有情眾生，我就滿足了。』不久，傳公北行，師悵然地在關中消遣時光，只是吟詠古德的公案，如同庖丁解牛一樣，遊刃有餘。唯獨對乾峰『十方薄伽梵（佛的另一種稱呼）一路涅槃門』的話語感到疑惑，又枯坐在蒲團上兩年，忍受驢叫的聲音，大悟差別玄妙的旨意。有偈語說：『忍聞驢子叫，驚起當人笑。萬別與千差，非聲非色鬧。』甲辰年，北省的傳公在燕京的普照寺與師更加深契合。仍然廣泛涉獵講經說法，精通佛法，探究禪宗，辨別權宜之法。住持寺院后常說：『山僧我南北往還，親近善知識一十八年，跋山涉水，勞碌奔波，爲了自己修行，切莫稍有懈怠。』唉！師的入道，確實不同於現在的人，所以能夠處於真實之境，運用得當。常用『虛空撲落地』的話語，回答僧人理藏鋒的提問；用『湖州蘿蔔宣州姜』，回答僧人事藏鋒的提問；用『有水皆涵月，無山不帶春』，回答僧人理事藏鋒的提問；用『無手人行拳』，回答不涉理事藏鋒的提問。又有僧人問：『如何是句到意不到？』師說：『言言見諦，步步迷蹤。』如何是意到
【English Translation】 English version Bodhisattva Changduo (name of a Bodhisattva) appeared on the four famous mountains. He possessed great supernatural powers. Chuan Gong (name of a person, same below) said sternly, 'There are not few like that here either.' The Master (referring to Bodhisattva Changduo, same below) asked in reply, 'What is supernatural power?' Chuan Gong said, 'Quickly bring bricks here.' The Master immersed himself in the taste of the Dharma, his mind not clinging to external conditions. After more than a hundred days, he happened to read the Shurangama Sutra and saw the Buddha scolding Ananda, 'This is not your mind.' The Master suddenly felt enlightened, like Sudhana entering the great pavilion of Maitreya Bodhisattva, resolving his previous doubts. When he served Chuan Gong and was scolded upon entering the city, he realized the principle of the Linji school of host and guest exchanging roles, illumination and function occurring simultaneously. Thereupon, he visited Yun Song in the heavenly realm and paid respects to Wenzhai at Nengren Temple, his appearances and disappearances being countless. In the year Xin Chou of the Wanli era, when Chuan Gong was in retreat at Longchi Temple, he said to the Master, 'Since you have had new insights, you may as well be more diligent. In the future, if you benefit and guide sentient beings, I will be satisfied.' Soon after, Chuan Gong went north, and the Master spent his time in Guanzhong with melancholy, merely chanting the public cases of the ancient worthies, like a butcher skillfully carving an ox, moving freely without hindrance. He alone doubted Qianfeng's words, 'The one path to Nirvana for all Buddhas in the ten directions,' and sat in meditation on the futon for two more years, enduring the sound of donkeys braying, and greatly awakened to the profound meaning of differentiation. There is a verse that says, 'Enduring to hear the donkey bray, startles the person into laughter. The myriad differences and thousands of distinctions are neither sound nor color.' In the year Jia Chen, Chuan Gong from the northern province deepened his affinity with the Master at Puzhao Temple in Yanjing. He still extensively studied the sutras and mastered the Buddhist teachings, exploring Zen and discerning expedient methods. After residing in the temple, he often said, 'This mountain monk has traveled back and forth, north and south, and has been close to good teachers for eighteen years, traveling through mountains and rivers, working hard for my own cultivation, and never slacking off.' Alas! The Master's entry into the Way is indeed different from that of people today, so he is able to abide in the realm of truth and use it appropriately. He often used the words 'Empty space falls to the ground' to answer the monk Li Zangfeng's question; he used 'Huzhou radish and Xuanzhou ginger' to answer the monk's question about affairs; he used 'Wherever there is water, it reflects the moon; wherever there is a mountain, it wears the spring' to answer the monk's question about both affairs and principles; he used 'A handless person practices boxing' to answer the question about neither affairs nor principles. Another monk asked, 'What is it when the phrase arrives but the meaning does not?' The Master said, 'Every word reveals the truth, every step loses the way.' What is it when the meaning arrives
句不到。師曰。只在舌尖頭盡力道不出如何是意句俱到。師曰。有時獨倚庭欄上。閑看梅花四五枝。如何是意句俱不到。師曰。落花流水去。空負浪遊人師暮年。從石磬山。遷湖之報恩寺。示眾曰。老僧住個破院子。不能時時為眾提持佛法。賴土木瓦礫。與諸人轉大法輪。發諸人大機大用。諸人切不得當面蹉過。若蹉過。只知事逐眼前去。不覺老從頭上來。一日俄集眾諄誡。復以後事付囑及門上首。趺坐儼然而寂。瘞全身於報恩之左。順治戊戌。大覺琇禪師。應北詔時大會諸山。移塔于宜興之白雲庵。初師居右磬。諸方有以臨濟玄要。配合教乘。作奇特商量者。師[憑-馬+氏]其惑。常著書復問之。並頌示諸識者。其頌曰。第一玄。一字不加畫。分明是個賊。咄咄咄。咄處且最毒。第二玄。快手何曾先。撒沙並撒土。露露露。露出娘生褲。第三玄。一曲江村岸。風月隨時看。收收收。收去箇中流。第一要。驀地忽一笑。笑倒須菩提。攙起迦葉老。第二要。袖裡個金圈。拈出是莖草。瞬目牛吞了。第三要。伸縮誰能照。隻手握雙拳。打得虛空叫。師之提唱精奧。大率如此。其門賢箬庵問禪師。編師全錄流通。與天童悟。齊名於世。
贊曰。世傳曹溪下。惟青原南嶽應讖。殊不知嫩桂者。代不乏人也。而石霜下。
【現代漢語翻譯】 現代漢語譯本 『句不到』（jù bù dào）：禪師說：『只是在舌尖上盡力，也說不出什麼是意句俱到。』（yì jù jù dào）禪師說：『有時獨自倚靠在庭院的欄桿上，悠閒地看著四五枝梅花。』如何是意句俱不到？禪師說：『落花隨著流水而去，白白辜負了四處漂泊的人。』 禪師晚年，從石磬山遷到湖州的報恩寺。他向眾人開示說：『老僧住在這個破舊的院子里，不能時時為各位提持佛法。幸虧有土木瓦礫，與各位一起轉大法輪，啓發各位的大機大用。各位千萬不要當面錯過。如果錯過了，就只知道事情隨著眼前過去，不覺得衰老從頭頂上來。』 有一天，禪師忽然召集眾人，諄諄告誡，又把後事囑託給入門的大弟子。他跏趺而坐，安詳地圓寂了。人們把他的全身埋葬在報恩寺的左邊。順治戊戌年，大覺琇禪師應北詔的邀請，在大會上召集各山頭的僧人，把他的塔遷移到宜興的白雲庵。 當初禪師住在右磬的時候，各方有人用臨濟的玄妙要義，配合教乘，做出奇特的商量。禪師懷疑他們的迷惑，常常著書反覆詢問他們，並且用頌語來開示給有識之士。他的頌語是：『第一玄，一字不加畫，分明是個賊，咄咄咄，咄處且最毒。第二玄，快手何曾先，撒沙並撒土，露露露，露出娘生褲。第三玄，一曲江村岸，風月隨時看。收收收，收去箇中流。』 『第一要，驀地忽一笑，笑倒須菩提（Xūpútí，釋迦摩尼十大弟子之一）。攙起迦葉老（Jiāyè lǎo，摩訶迦葉，釋迦摩尼十大弟子之一）。第二要，袖裡個金圈，拈出是莖草。瞬目牛吞了。第三要，伸縮誰能照，隻手握雙拳，打得虛空叫。』禪師的提倡精深奧妙，大體如此。他的門人箬庵問禪師，編輯禪師的全錄流通，與天童悟齊名於世。 讚語說：世人傳說曹溪（Cáoxī，地名，六祖慧能弘法之地）之下，只有青原（Qīngyuán，地名）南嶽（Nányuè，山名）應驗了讖語，殊不知像嫩桂一樣的人，每個時代都不缺乏啊。而石霜（Shíshuāng，人名）之下，
【English Translation】 English version 'Jù bù dào' (句不到, meaning 'sentences not reaching'): The master said, 'Just exerting effort at the tip of the tongue cannot express what 'yì jù jù dào' (意句俱到, meaning 'intention and sentences both reaching') is.' The master said, 'Sometimes, I lean alone on the courtyard railing, leisurely watching four or five branches of plum blossoms.' What is 'yì jù jù bù dào' (意句俱不到, meaning 'intention and sentences both not reaching')? The master said, 'Falling flowers go with the flowing water, vainly disappointing the wandering people.' In his later years, the master moved from Shiqing Mountain (石磬山) to Bao'en Temple (報恩寺, Temple of Gratitude) in Huzhou (湖州). He instructed the assembly, saying, 'This old monk lives in this dilapidated courtyard and cannot always uphold the Buddha-dharma for everyone. Fortunately, there are earth, wood, tiles, and gravel to turn the great Dharma wheel with everyone, and to inspire everyone's great potential. Everyone must not miss it in person. If you miss it, you will only know that things go by before your eyes, and you will not realize that old age comes from the top of your head.' One day, the master suddenly gathered the assembly, earnestly admonished them, and entrusted the affairs after his death to his leading disciple. He sat in the lotus position and passed away peacefully. People buried his whole body to the left of Bao'en Temple. In the year of Wuxu during the Shunzhi reign, Zen Master Dajue Xiu (大覺琇) responded to the invitation of Beizhao (北詔) and gathered monks from various mountains at a grand assembly, moving his pagoda to Baiyun Nunnery (白雲庵, White Cloud Nunnery) in Yixing (宜興). Initially, when the master lived in Youqing (右磬), some people from various places used the profound essentials of Linji (臨濟, a Chan Buddhism school) to match the teachings, making peculiar discussions. The master suspected their confusion and often wrote books to repeatedly question them, and used verses to enlighten those with knowledge. His verses are: 'The first mystery, not adding a single stroke, clearly is a thief, tut tut tut, the tutting is the most poisonous. The second mystery, how can a quick hand be first, scattering sand and earth, revealing, revealing, revealing the pants born with. The third mystery, a bend of the river village shore, the wind and moon are watched at any time. Collect, collect, collect, collect the midstream.' 'The first essential, suddenly laughing, laughing and knocking down Subhuti (Xūpútí, one of the ten major disciples of Sakyamuni). Helping up old Kāśyapa (Jiāyè lǎo, Mahākāśyapa, one of the ten major disciples of Sakyamuni). The second essential, a golden ring in the sleeve, picking it out is a blade of grass. The eyes blink and the cow swallows it. The third essential, who can illuminate the stretching and shrinking, holding both fists in one hand, hitting the void to shout.' The master's advocacy is profound and subtle, generally like this. His disciple Ruo'an (箬庵) asked Zen Master to compile and circulate the master's complete records, becoming as famous as Tiantong Wu (天童悟) in the world. The eulogy says: The world傳傳 that under Caoxi (曹溪, place name, where the Sixth Patriarch Huineng propagated the Dharma), only Qingyuan (青原, place name) and Nanyue (Nányuè, mountain name) fulfilled the prophecy. Little do they know that people like tender cassia are not lacking in every era. And under Shishuang (Shíshuāng, person's name),
有楊岐積翠也。次出佛果之門者。大慧虎丘也。次無準下。復出雪巖斷橋也。師既出龍池。又與天童並駕。化周宇內。其久昌二桂。凡五抽嫩矣。其根芽懸讖于少林。有以也夫。
雪嶠信禪師
雪嶠圓信禪師者。四明人。姓朱氏。出龍池傳禪師之門。首住徑山。終於會稽雲門。諸方服其神駿。推尊之曰信公。高懷無我。至性不羈。笑罵自繇。人天罔測。卸勝劣之戈甲。劈今古之藩籬。縱饒一問十答。而紫羅帳里。不撒真珠。假使未聞先悟。而千丈巖門。尤遭點額。大有傷弓之鳥。見形高飛。所以短販之徒。望風栗足。故雖獨據胡牀。不啻衝霄野鶴。以至屢遷名剎。仍然本色山翁也。公生九歲。聞彌陀經。即知有出世法。於是。讀書常諾諾。而罷之。然詞語絕塵。風儀瀟灑。猶王謝之玉壺冰映。又愛與方客遊。游必領益。年二十九。竟去家矣遂。訪妙禎禪宿。于秦望峰下。禎舉古激之。公反覆研究。連七日不知寢食。忽仆于石。前後際斷。如日輪迸空。天地一色。衝口得偈。勢不自禁。欲往天臺尋印證者。度若耶溪。忽翹首。見古云門三字。得大休歇。乃曰。一上天臺云更深。腳跟踏斷草鞋。繩比丘五百無軌跡。見得他時打斷筋。遂別䇿。入雙髻峰蘿龕石室。灰世忘緣。間發新聲。豪吟達旦。而刀斧無痕。
【現代漢語翻譯】 現代漢語譯本 有楊岐積翠（地名，也指楊岐派的傳承）的法脈。其次出自佛果（克勤，禪宗大師）門下的是大慧（宗杲，禪宗大師）和虎丘（紹隆，禪宗大師）。再次是無準（師範，禪宗大師）門下，又出了雪巖（祖欽，禪宗大師）和斷橋（妙倫，禪宗大師）。雪嶠信禪師既然出自龍池（幻休，禪宗大師）門下，又與天童（應庵曇華，禪宗大師）齊名，教化遍及天下。他像久昌和二桂一樣，已經五次抽出新芽了。他的根芽在少林寺早就有了預兆，這是有原因的。
雪嶠信禪師
雪嶠圓信禪師，是四明（今浙江寧波）人，姓朱。出自龍池傳禪師門下。最初住在徑山寺，最終在會稽（今浙江紹興）雲門寺圓寂。各地的禪林都佩服他的神異和俊逸，推崇他為信公。他具有崇高的胸懷，沒有我執，天性不羈，嬉笑怒罵都很自然，讓人無法捉摸。他卸下了勝負優劣的爭鬥，打破了古今的界限。即使能一問十答，也在紫羅帳里，不輕易展示真正的才華。即使沒有聽聞就開悟，在千丈巖門前，仍然要受到考驗。就像受傷的弓箭之鳥，一見到弓箭的影子就高飛遠走。所以那些見識短淺的人，一聽到他的名聲就感到害怕。因此，即使他獨自坐在禪床上，也像一隻衝向雲霄的野鶴。以至於多次遷居名寺，仍然保持著山野老翁的本色。雪嶠信禪師九歲時，聽到《彌陀經》，就知道有出世之法。於是，讀書時常常心不在焉，最終放棄了。然而，他的言辭超凡脫俗，風度瀟灑，就像王謝家族的玉壺冰一樣晶瑩剔透。他又喜歡與四方來客交往，每次交往都能獲得益處。二十九歲時，最終離開了家，於是拜訪了妙禎禪宿，在秦望峰下。妙禎禪宿用古人的話來激發他。他反覆研究，連續七天不知寢食。忽然倒在石頭上，前後念頭斷絕，就像太陽從空中迸發，天地變成一種顏色。脫口而出偈語，勢不可擋。想要去天臺山尋找印證，渡過若耶溪時，忽然抬頭，看到古云門寺三個字，得到了徹底的休息。於是說：『一上天臺云更深，腳跟踏斷草鞋繩。比丘五百無軌跡，見得他時打斷筋。』於是告別，進入雙髻峰的蘿龕石室，斷絕世俗的聯繫，忘記塵緣。偶爾發出新的聲音，豪邁地吟唱到天亮，而刀斧也無法留下痕跡。
【English Translation】 English version There is the lineage of Yangqi Jicui (place name, also refers to the lineage of the Yangqi school). Next, from the gate of Foguo (Keqin, a Zen master) came Dahui (Zonggao, a Zen master) and Huqiu (Shaolong, a Zen master). Next, under Wuzhun (Shifan, a Zen master), there emerged Xueyan (Zuqin, a Zen master) and Duanqiao (Miaolun, a Zen master). Since Master Xueqiao Xin came from the gate of Longchi (Huanxiu, a Zen master), he also rivaled Tiantong (Ying'an Tanhua, a Zen master), and his teachings spread throughout the universe. Like Jiuchang and Ergui, he has sprouted new shoots five times. His roots had long been foreshadowed at Shaolin Temple, and there is a reason for this.
Zen Master Xueqiao Xin
Zen Master Xueqiao Yuanxin was a native of Siming (now Ningbo, Zhejiang), with the surname Zhu. He came from the gate of Zen Master Longchi Chuan. He first resided at Jingshan Temple and eventually passed away at Yunmen Temple in Kuaiji (now Shaoxing, Zhejiang). The Zen communities everywhere admired his divine and outstanding qualities, and revered him as 'Lord Xin'. He had a lofty mind, free from ego, and his nature was uninhibited. His laughter and scolding were natural, making him unfathomable. He laid down the weapons of victory and defeat, and broke through the barriers of ancient and modern times. Even if he could answer ten questions with one, he would not easily display his true talents in the purple tent. Even if one awakened without hearing, one would still be tested at the Qianzhang Cliff gate. Like a bird wounded by an arrow, it would fly high at the sight of the arrow's shadow. Therefore, those with shallow knowledge would be frightened at the sound of his name. Thus, even though he sat alone on the Zen bed, he was like a wild crane soaring into the sky. As a result, he moved to famous temples many times, but still maintained the true color of a mountain old man. When Zen Master Xueqiao Xin was nine years old, he heard the 'Amitabha Sutra' and knew that there was a Dharma beyond the world. Therefore, he was often absent-minded when reading and eventually gave up. However, his words were extraordinary and refined, and his demeanor was elegant, like the crystal clear jade pot of the Wang and Xie families. He also liked to associate with guests from all directions, and he would benefit from every association. At the age of twenty-nine, he finally left home and visited Zen Master Miaozhen at the foot of Qinwang Peak. Zen Master Miaozhen inspired him with the words of the ancients. He studied repeatedly, forgetting sleep and food for seven consecutive days. Suddenly, he fell on a stone, and his thoughts before and after were cut off, like the sun bursting from the sky, and the heaven and earth became one color. He blurted out a verse, unstoppable. Wanting to go to Tiantai Mountain to seek endorsement, when crossing the Ruoye River, he suddenly looked up and saw the three characters of the ancient Yunmen Temple, and obtained complete rest. So he said: 'Once I go to Tiantai, the clouds are deeper, my heels break the straw sandals. Five hundred monks have no trace, and when I see him, I will break his tendons.' Then he said goodbye and entered the Luokan stone chamber of Shuangji Peak, severing worldly connections and forgetting worldly ties. Occasionally, he would utter new sounds, singing heroically until dawn, and even axes could not leave a trace.
諸方景焉時有云棲高弟聞谷者。雅相敬善。一日谷行腳回。舉幻有傳和尚相見機緣。且稱傳公葆重。有類明教嵩。枯淡過於餘杭政。其接人真西河獅子也。公乃三詣龍池。契其機。與悟修二禪師。為雁行焉。后悟主天童。修主磬山。公獨庵居。垂三十載。黃公端伯。余公大成。請就徑山祖庭。升座拈提臨濟宗旨。端伯還西江。于崇禎庚辰。以廬山開先寺迎公。諸山宿衲俱集。公一以胎風簸雨之舌。振其拈花落草之機。或不耐公笑詈而去。或經公指喚。而心曠神怡。公忽拽杖還舊隱。眾驚遮挽之。不可。時往來衲子。傳天童規制宏壯。條令斬新。乃至運瓦搬石。伺杵負薪。無不徹底為人。公獨罵之。逮天童訃至。公又慟之。侍僧曰。大師昔何罵。今何慟也。公良久。撫膝而起曰。咦。我掌寧獨鳴乎。遂躬至天童。書挽章而奠之。詞曰。同出龍池入路長。吳興分袂過錢塘。多年掛錫玲瓏石。今已藏身寂寞鄉。云面揭開紅日。眼山眉愁斷白花。香離離一片苦心事。且道何人在影堂。北還。又入龍池。于傳公塔前。拈香曰。桐棺山下養龍池。步入涼風覓我師。當戶娑羅空腹樹。迎階芳草昔人眉。追思滴血曾留偈。會寫傳燈嗣法詩。今日塔前成九頓。流源千載繼孫兒。耆舊乃請示眾。公曰。我昔第三度登龍池。先師曰。你草鞋猶
【現代漢語翻譯】 現代漢語譯本： 當時諸方仰慕景仰云棲寺，其中有位高足弟子名叫聞谷。聞谷與幻有傳和尚（幻有傳，人名）彼此敬重友善。一日，聞谷行腳雲遊歸來，談起與幻有傳和尚相見的機緣，並且稱讚傳公（幻有傳）修持深厚，有如明教嵩（明教嵩，人名）一般。他的清苦淡泊甚至超過了餘杭的政和尚（政和尚，地名）。他接引人的方式，真是如同西河的獅子一般威猛。聞谷於是三次前往龍池（龍池，地名），與傳公的機緣相合。與悟修（悟修，人名）二位禪師，如同雁行一般並肩修行。後來悟修住持天童寺（天童寺，地名），修住持磬山寺（磬山寺，地名），聞谷獨自在庵中隱居了近三十年。黃公端伯（黃公端伯，人名）、余公大成（余公大成，人名）等人，邀請他到徑山祖庭（徑山祖庭，地名）升座說法，闡揚臨濟宗（臨濟宗，佛教宗派）的宗旨。端伯回到西江（西江，地名）后，在崇禎庚辰年，用廬山開先寺（廬山開先寺，地名）迎請聞谷。各山的老修行都聚集而來。聞谷用他那如胎風簸雨般犀利的口才，發揮他拈花落草（拈花落草，佛教用語，指信手拈來，皆成妙諦）的機鋒。有人不能忍受他的笑罵而離去，也有人經過他的指點，而心曠神怡。聞谷忽然拄著枴杖要回到原來的隱居之處，眾人驚慌地阻攔挽留，但他不肯。當時來往的僧人，都稱讚天童寺的規章制度宏大壯麗，條令嶄新，乃至運瓦搬石，舂米負薪，無不徹底地為人著想。聞谷卻獨自斥罵這些做法。等到天童寺傳來傳公去世的訊息，聞谷又痛哭不已。侍奉的僧人問：『大師以前為何斥罵，現在又為何痛哭呢？』聞谷沉默良久，拍著膝蓋站起來說：『咦！我的掌聲難道只能獨自鳴響嗎？』於是親自前往天童寺，寫下挽章來祭奠傳公。挽章寫道：『一同從龍池出發，入路漫長，在吳興分別，經過錢塘。多年來掛錫在玲瓏石，如今已藏身於寂寞的故鄉。云面揭開紅日，眼山眉愁斷白花。香離離一片苦心事，且道何人在影堂？』聞谷北還后，又來到龍池，在傳公的塔前，拈香說道：『桐棺山下滋養著龍池，步入涼風中尋覓我的老師。當戶的娑羅樹空空如也，迎接臺階的芳草依稀是昔日老師的眉眼。追思當年滴血留下的偈語，還能寫出傳承佛法的詩篇。今日在塔前行九頓首之禮，愿法脈如流水般傳承千載，子孫後代永續不斷。』當地的老修行們於是請聞谷開示大眾。聞谷說：『我以前第三次登上龍池時，先師說：『你的草鞋還未』
【English Translation】 English version: At that time, many people admired Yunqi Temple (Yunqi Temple, a place name), and among them was a prominent disciple named Wengu. Wengu and the Venerable Huanyouchuan (Huanyouchuan, a person's name) respected and were kind to each other. One day, Wengu returned from his pilgrimage and spoke of the opportunity to meet the Venerable Huanyouchuan, praising him as having profound cultivation, like Mingjiao Song (Mingjiao Song, a person's name). His austerity even surpassed that of Monk Zheng of Yuhang (Yuhang, a place name). His way of guiding people was truly like the fierce lion of Xihe. Therefore, Wengu went to Longchi (Longchi, a place name) three times, and his affinity with Venerable Chuan matched. He practiced alongside the two Zen masters, Wuxiu (Wuxiu, a person's name), like geese flying in formation. Later, Wuxiu became the abbot of Tiantong Temple (Tiantong Temple, a place name), and Xiu became the abbot of Qingshan Temple (Qingshan Temple, a place name). Wengu lived alone in his hermitage for nearly thirty years. Huang Gong Duanbo (Huang Gong Duanbo, a person's name), Yu Gong Dacheng (Yu Gong Dacheng, a person's name), and others invited him to ascend the seat at the ancestral court of Jingshan (Jingshan, a place name) to expound the principles of the Linji School (Linji School, a Buddhist school). After Duanbo returned to Xijiang (Xijiang, a place name), in the year of Gengchen during the Chongzhen era, he used the Kaixian Temple of Lushan (Kaixian Temple of Lushan, a place name) to welcome Wengu. The senior monks from various mountains gathered. Wengu used his sharp tongue, like a storm stirred by the wind, to display his ability to pick flowers and drop grass (pick flowers and drop grass, a Buddhist term, meaning to pick up anything at hand and turn it into profound truth). Some could not bear his laughter and scolding and left, while others, after his guidance, felt refreshed and delighted. Suddenly, Wengu wanted to return to his original hermitage, and the crowd panicked and tried to stop him, but he refused. At that time, the monks who came and went praised the grand and magnificent regulations of Tiantong Temple, with its new rules, even to the point of carrying tiles, moving stones, husking rice, and carrying firewood, all thoroughly for the benefit of others. However, Wengu scolded these practices alone. When the news of Venerable Chuan's death arrived from Tiantong Temple, Wengu wept bitterly. The attendant monk asked: 'Master, why did you scold before, and why do you weep now?' Wengu remained silent for a long time, then patted his knee and stood up, saying: 'Alas! Can my applause only sound alone?' So he personally went to Tiantong Temple and wrote a eulogy to pay tribute to Venerable Chuan. The eulogy read: 'Together we set out from Longchi, the road was long, we parted in Wuxing and passed through Qiantang. For many years, I hung my staff on Linglong Stone, now I am hidden in a lonely homeland. The cloud face reveals the red sun, the eye mountain and eyebrows are worried and broken white flowers. The incense is scattered, a piece of bitter heart, and who is in the shadow hall?' After returning north, Wengu came to Longchi again, and in front of Venerable Chuan's pagoda, he offered incense and said: 'Longchi is nourished under Tongguan Mountain, I walk into the cool breeze to seek my teacher. The Sala tree in front of the door is empty, and the fragrant grass welcoming the steps faintly resembles the eyebrows of my teacher in the past. Recalling the verses left with dripping blood in the past, I can still write poems to inherit the Dharma. Today, I perform the nine prostrations in front of the pagoda, may the Dharma lineage be passed down like flowing water for thousands of years, and may future generations continue endlessly.' The local senior monks then asked Wengu to give instructions to the public. Wengu said: 'The third time I ascended Longchi in the past, my teacher said: 'Your straw sandals have not yet'
未脫也。我道。何處見草鞋來。先師微笑而止。我即呈偈曰。數載龍池三度登。重重問話舌生冰草鞋分付虎狼去。雙髻峰頭一個僧。又思。當初在山陰。看雲門語錄。得他的力。又在云棲。亦有機錄。豈可忘卻。所以雲門云棲一齊拈香供養。諸方便道徑山遙嗣雲門。徑山以為不然。瓜有根樹有葉。樹高千尺。葉落歸根。豈可孤負禹門先師。斷斷無此理也。然宗門事。把住也繇我。放行也繇我。有時作賓。有時作主。有時賓主齊彰。有時賓主雙忘。此乃臨濟家機用。人天莫測。庸人豈得知也。還雙徑。禾城道俗。以東塔禪林。堅緻于公。公為笑留。名緇貴素。日繞枝藜。公眼幻青白。眾益心驚。晚住雲門。公年七十有六矣。機用益峻。精神益勁。嘗自號曰青獅翁。或稱語風老人。又曰迦那尊者。每攜童子山游。人見訪。或打觔斗。人擬議。叱退之。雛禪竊論公弗恤也。順治丁亥中秋。謂弟子曰。古人立化的也有了。坐亡的也有了。至倚杖倒卓都有了。畢竟老人。怎生去好。語訖大笑。書片紙曰小兒曹生死。路上須逍遙。皎月冰霜。曉吃杯茶。坐脫去了。乃入寢室。憨臥數日。忽起坐。索茶而啜。連唱雪花飛之句。擎杯脫去。世齡七十七。瘞全身於雲門。庚子朝廷。慕之賜帑全五百。並委書弘覺忞禪師。而新公之塔。又臨
【現代漢語翻譯】 現代漢語譯本： 『尚未脫落。』我說。『從哪裡看到草鞋來的？』先師微笑不語。我隨即呈上偈語說：『數載龍池三度登，重重問話舌生冰，草鞋分付虎狼去，雙髻峰頭一個僧。』 我又想到，當初在山陰，看《雲門語錄》，得他的力量。又在云棲，也有機緣記錄。怎麼可以忘記呢？所以雲門和云棲一併拈香供養。諸方便道徑山遙承雲門，逕山卻不以為然。瓜有根，樹有葉，樹高千尺，葉落歸根。怎麼可以辜負禹門先師？斷斷沒有這個道理啊！ 然而宗門之事，把持也由我，放行也由我。有時作賓，有時作主，有時賓主齊彰，有時賓主雙忘。這乃是臨濟家的機用，人天莫測，庸人怎麼能知道呢？ 回到雙徑，禾城的道俗，因為東塔禪林堅決邀請于公（指作者本人），于公為他們的誠意所感動而留下。名僧貴族和平民百姓，每天都圍繞著他。于公的眼睛時而幻化出青色，時而幻化出白色，眾人更加心驚。晚年住在雲門，于公年七十六歲了，機鋒更加峻峭，精神更加強勁。曾經自號青獅翁，或者稱語風老人，又曰迦那尊者（Kanaka，十六羅漢之一）。 每次攜帶童子在山中游玩，有人來拜訪，他或者打觔斗，人們猜測議論，他就呵斥退他們。初學禪的人私下議論他，他也不在意。順治丁亥年中秋，他告訴弟子們說：『古人立化的也有了，坐亡的也有了，甚至倚杖倒立的都有了。』『那麼我這個老頭子，要怎麼去好呢？』說完大笑，寫了一張紙條說：『小兒曹生死，路上須逍遙，皎月冰霜，曉吃杯茶。』然後坐脫而去。世壽七十七歲，全身埋葬在雲門。庚子年朝廷，仰慕他，賜錢五百，並委派書弘覺忞禪師（Hongjue Min Chan Shi）來重新修繕他的塔。
【English Translation】 English version: 'It hasn't fallen off yet,' I said. 'Where did you see the straw sandals?' The late teacher smiled and stopped speaking. I then presented a verse, saying: 'For several years, I've ascended Dragon Pool three times, Questioning repeatedly until my tongue feels like ice. The straw sandals are entrusted to tigers and wolves, On the peak of Shuangji (Double Bun Peak), there's a lone monk.' I also thought that when I was in Shanyin, I read the 'Yunmen (Cloud Gate) Records' and gained strength from it. And also in Yunqi (Cloud Dwelling), there were opportunities for recording. How could I forget that? Therefore, Yunmen and Yunqi are both offered incense and venerated. Various people say that Jingshan (Path Mountain) remotely inherits from Yunmen, but Jingshan doesn't think so. A melon has roots, a tree has leaves, a tree is a thousand feet tall, and the fallen leaves return to the roots. How can we betray the late teacher of Yumen (Yu's Gate)? There's absolutely no such reason! However, in matters of the Zen school, holding on is up to me, and letting go is up to me. Sometimes acting as a guest, sometimes as a host, sometimes the guest and host are both manifest, sometimes the guest and host are both forgotten. This is the function of the Linji (Rinzai) family, unfathomable to humans and gods, how can ordinary people know it? Returning to Shuangjing (Double Path), the Daoists and laypeople of Hecheng (Crane City), because of the firm invitation of Dongta (East Pagoda) Zen Forest to Yu Gong (referring to the author himself), Yu Gong was moved by their sincerity and stayed. Famous monks, nobles, and commoners surrounded him every day. Yu Gong's eyes sometimes transformed into blue, sometimes into white, and the crowd was even more alarmed. In his later years, he lived in Yunmen (Cloud Gate). Yu Gong was seventy-six years old, his wit was even sharper, and his spirit was even stronger. He once called himself Qing Shi Weng (Green Lion Elder), or Yu Feng Lao Ren (Wind-Speaking Old Man), and also Kanaka (one of the sixteen Arhats). Every time he took a boy to play in the mountains, if someone came to visit, he would either somersault, and if people guessed and discussed, he would scold them away. Novice Chan practitioners secretly discussed him, but he didn't care. In the Mid-Autumn Festival of Shunzhi Dinghai year, he told his disciples: 'Some ancients have established transformation, some have died sitting, and even leaning on a staff and standing upside down.' 'So how should this old man go?' After speaking, he laughed loudly and wrote a note saying: 'Children's life and death, must be carefree on the road, bright moon and frost, eat a cup of tea in the morning.' Then he passed away while sitting. His age was seventy-seven, and his whole body was buried in Yunmen. In the Gengzi year, the court admired him and gave five hundred in cash, and commissioned Hongjue Min Chan Shi to rebuild his pagoda.
公頂相於宮中。而事焉。公居開先時。弘覺為西堂。洎嗣天童。而公獨鍾愛之。故弘覺禪師。以猶子。紀公千秋之綱目。甚詳也。
贊曰。整齊法運。臨淵履冰。爰師篤慎其心也。蠡測者謂。師跅弛自了則優。為人則寡。蓋明之中葉。少室宗風。循規蹈矩。如喑若聾。非師濯之以清泉。激之以霜鐘。則天方夢夢耳。
忠州聚云吹萬真大師傳
大師廣真者。字吹萬。西蜀僰道宜賓人。姓李氏。父祖世籍婆羅門。師生惟慕事佛。得法于月明和尚。萬曆戊午年。說法于瀟湘之湖東禪院。次遷忠州聚云。夔州寶峰。及云來興龍。巴臺諸剎。闡揚大慧宗風。崇禎己卯七月三十日。唱滅于本山。嗣法門人曰。慧機。慧芝。慧麗等。依法阇維。阇維時。遍地荷香襲人。煙至松冪。結為五彩。火后收舍利三百餘顆。復得黃金鎖子骨三莖。當門二齒。變為紫色。建塔於三目山之陽。屬四川觀察使田華國。為塔上之銘。署師為大慧十四世之孫。懶庵鼎需禪師之裔。蓋。大慧初開法于洋嶼庵。時需得法為第十三位。今燈譜。載大慧下法嗣。共九十四人。訛列需為第三十五位。需既得旨。韜光于福唐山水之間。及大慧從梅陽生還時。始開法于西禪。入室之子。僅得安永。南雅。志清。安分四人。分于元至正間。庵居劍門。志
【現代漢語翻譯】 現代漢語譯本： 公頂相在宮中處理事務。當公居住在開先時，弘覺擔任西堂。等到繼承天童寺后，公唯獨鍾愛他。因此，弘覺禪師以侄子的身份，詳細記錄了公一生的綱目。
讚語說：整頓法運，如臨深淵，如履薄冰，是因為老師非常謹慎。淺薄的人認為，老師放蕩不羈，自我了斷則可以，但爲人師表則不足。大概在明朝中葉，少室宗風，循規蹈矩，如同瘖啞之人，又如耳聾之人。如果不是老師用清泉洗滌，用霜鐘敲擊，那麼世人還在夢中。
忠州聚云吹萬真大師傳
大師廣真，字吹萬，是西蜀僰道宜賓人，姓李。他的父親和祖父世代都是婆羅門（Brahman，印度教祭司）。大師從小就仰慕佛法，從月明和尚那裡得法。萬曆戊午年，在瀟湘的湖東禪院說法。之後遷往忠州聚云寺、夔州寶峰寺，以及云來興龍寺、巴臺等寺廟，弘揚大慧宗風。崇禎己卯年七月三十日，在本山圓寂。嗣法的門人有慧機、慧芝、慧麗等。按照佛法進行火化（阇維，Jivaka）。火化時，遍地荷花香氣襲人，煙霧到達松樹頂部，結成五彩祥雲。火化后，收集到舍利（Sarira，佛教聖物）三百多顆，還得到黃金鎖子骨三根。當門的兩顆牙齒，變為紫色。在三目山的南面建造佛塔。四川觀察使田華國為塔撰寫銘文，稱大師是大慧（Dahui，禪宗大師）的第十四世孫，懶庵鼎需禪師的後裔。因為大慧最初在洋嶼庵開法，當時需得法成為第十三位。現在的燈譜記載大慧的法嗣共有九十四人，錯誤地將需列為第三十五位。需既然已經領悟旨意，就隱居在福唐山水之間。等到大慧從梅陽返回時，才在西禪寺開法。入室弟子，僅有安永、南雅、志清、安分四人。安分在元朝至正年間，在劍門結庵居住，志
【English Translation】 English version: Gong Dingxiang handled affairs in the palace. When Gong lived in Kaixian, Hongjue served as the Western Hall. After succeeding Tiantong Temple, Gong loved him exclusively. Therefore, Zen Master Hongjue, as a nephew, recorded in detail the outline of Gong's life.
The eulogy says: 'Rectifying the Dharma's operation is like facing a deep abyss and treading on thin ice,' because the teacher was extremely cautious. Superficial people think that the teacher was unrestrained and self-sufficient, which might be acceptable, but not enough as a teacher. Probably in the middle of the Ming Dynasty, the Shaoshi (Shaoshi, refers to Shaolin Temple) lineage followed the rules and regulations, like a mute or a deaf person. If the teacher had not washed it with clear springs and stimulated it with the sound of a frost bell, then the world would still be dreaming.
Biography of Great Master Chuiwan Zhen of Juyun Temple in Zhongzhou
The Great Master Guangzhen, styled Chuiwan, was a native of Yibin in Xishu Bodao, with the surname Li. His father and grandfather were Brahmins (Brahman, a member of the highest Hindu caste) for generations. The master admired Buddhism from a young age and obtained the Dharma from Monk Yueming. In the year Wuwu of the Wanli era, he preached at the Hudong Chan Monastery in Xiaoxiang. Later, he moved to Juyun Temple in Zhongzhou, Baofeng Temple in Kuizhou, and Xinglong Temple and Batai Temple in Yunlai, propagating the Dahui (Dahui, a Chan master) lineage. On the thirtieth day of the seventh month of the Jimao year of the Chongzhen era, he passed away at his own mountain. His Dharma heirs included Huiji, Huizhi, and Huili. He was cremated (Jivaka, cremation) according to Buddhist law. During the cremation, the fragrance of lotus flowers filled the air, and the smoke reached the top of the pine trees, forming five-colored auspicious clouds. After the cremation, more than three hundred relics (Sarira, Buddhist relics) were collected, and three golden chain bones were also obtained. The two front teeth turned purple. A pagoda was built on the south side of Sanmu Mountain. Tian Huaguo, the Sichuan Surveillance Commissioner, wrote an inscription for the pagoda, referring to the master as the fourteenth-generation descendant of Dahui (Dahui, a Chan master) and the descendant of Zen Master Lan'an Dingxu. Because Dahui initially opened the Dharma at Yangyu Hermitage, at that time Xu obtained the Dharma and became the thirteenth. The current lamp record records a total of ninety-four Dharma heirs of Dahui, mistakenly listing Xu as the thirty-fifth. Since Xu had already understood the meaning, he lived in seclusion among the mountains and rivers of Futang. When Dahui returned from Meiyang, he opened the Dharma at Xichan Temple. Only four disciples entered the room: Anyong, Nanya, Zhiqing, and Anfen. Anfen lived in Jianmen in the Zhizheng period of the Yuan Dynasty, Zhi
清。住天王。南雅。住龍翔。安永說法于鼓山。是為鼓山永。永付悟明法堅二人。堅。住承天。明。住凈慈。纂修聯燈會要。座下衲子雖眾。獨以大法囑太原苦口益。益付筏渡慈。當益慈之時。約在明之中。葉叢林先德物故。禪門死於繩規。凡我行道之士。無不藉賴。中貴給劄住持慈公輩。或不忍視。而恬退于山邊水邊。保任乃事隨方接納一個。半個尚以篤實。承繼祖宗命脈。慈。得一言顯。顯。付小庵密。密。出二仰欽。欽。出無念有。已上俱有語錄機緣。有。付荊山寶。寶。付鐵牛遠。遠。付月明池。此三代。惟述相見之語。並付囑之偈。月明池公。以源流大法。付與真公大師。至師崛起中興。光顯大慧之宗。師初出世楚之湖南瀟湘小院。衲子。相傳上堂示眾入室機緣。叢林識者。驚為大慧再來。崇禎辛未臘八日。布金檀越內卿田素庵。諸師居忠州聚云禪院。拈香畢。豎拂云。從上古人。只為者個東西。顢頇了許多英雄豪傑。賺陷了許多高人達士。拋撒了許多油鹽醬醋。今日老僧。不狥人情。向汝諸人道破。只要汝等於日用二六時中。行住坐臥處。穿衣吃飯處。運水搬柴處承當。若承當得來。英雄豪傑。也顢頇他不得。高人達士。也賺陷他不得。油鹽醬醋。也拋撒他不得。且問。大眾如何是者個東西參。東吳有居
【現代漢語翻譯】 現代漢語譯本： 清朝時期，住天王寺的南雅禪師，以及住龍翔寺的安永禪師，在鼓山說法，被稱為鼓山永。永禪師將法傳給了悟明法堅二人。法堅禪師住在承天寺，悟明禪師住在凈慈寺，他纂修了《聯燈會要》。悟明禪師座下的僧人雖然眾多，但他只將大法囑託給了太原的苦口益禪師。益禪師傳法給筏渡慈禪師。益禪師和慈禪師的時代，大約在明朝中期。當時的叢林中，先德相繼去世，禪門死於繩規。凡是修行的人，無不依靠中貴（指宦官）給予札付，才能像慈公那樣住持寺院。有些人不忍心看到這種情況，就隱退到山邊水邊，保任自己的修行，隨緣接納一兩個篤實的人，來承繼祖宗的命脈。慈禪師，因一句話而開悟。慈禪師傳法給小庵密禪師。密禪師門下出了二仰欽禪師。欽禪師門下出了無念有禪師。以上這些禪師都有語錄和機緣。有禪師傳法給荊山寶禪師。寶禪師傳法給鐵牛遠禪師。遠禪師傳法給月明池禪師。這三代禪師，只講述相見時的話語，以及付囑的偈語。月明池禪師，將源流大法，傳給了真公大師。到了真公大師崛起中興，光顯了大慧宗的宗風。真公大師最初在楚地的湖南瀟湘小院出世。僧人們相傳他上堂說法、入室接機的機緣，叢林中的識者，都驚歎他是大慧禪師再來。崇禎辛未年臘八日，布金的檀越內卿田素庵，與諸位禪師在忠州聚云禪院。拈香完畢，豎起拂塵說：『從上古人，只是爲了這個東西，顢頇了許多英雄豪傑，賺陷了許多高人達士，拋撒了許多油鹽醬醋。今日老僧，不徇人情，向你們諸位道破。只要你們在日用二六時中，行住坐臥處，穿衣吃飯處，運水搬柴處承當。若承當得來，英雄豪傑，也顢頇他不得。高人達士，也賺陷他不得。油鹽醬醋，也拋撒他不得。』且問，大眾如何是這個東西？參！東吳有居士……
【English Translation】 English version: During the Qing dynasty, Nan Ya (Zen Master of Tianwang Temple), and An Yong (Zen Master of Longxiang Temple), preached at Gushan, and were known as Yong of Gushan. Yong Zen Master passed the Dharma to Wu Ming Fajian (Enlightenment Bright Dharma Firm) and Fajian. Fajian Zen Master resided at Chengtian Temple (Inheriting Heaven Temple), and Wu Ming Zen Master resided at Jingci Temple (Pure Compassion Temple). He compiled the 'Lian Deng Hui Yao' (Essentials of the Lamp Records). Although there were many monks under Wu Ming Zen Master, he only entrusted the Great Dharma to Ku Kou Yi (Bitter Mouth Benefit) Zen Master of Taiyuan. Yi Zen Master transmitted the Dharma to Fa Du Ci (Raft Crossing Compassion) Zen Master. The era of Yi Zen Master and Ci Zen Master was approximately in the mid-Ming dynasty. At that time, the eminent monks of the Sangha passed away one after another, and the Zen school was bound by rigid rules. All practitioners relied on the eunuchs to grant certificates in order to preside over temples like Ci Gong (Compassionate Duke). Some could not bear to see this situation and retreated to the mountains and watersides, maintaining their practice and accepting one or two sincere individuals to inherit the lineage of the ancestors. Ci Zen Master attained enlightenment through a single word. Ci Zen Master transmitted the Dharma to Xiao An Mi (Small Hermitage Secret) Zen Master. From Mi Zen Master came Er Yang Qin (Two Yang Respect) Zen Master. From Qin Zen Master came Wu Nian You (No Thought Existence) Zen Master. All the above Zen Masters have recorded sayings and opportunities. You Zen Master transmitted the Dharma to Jing Shan Bao (Jing Mountain Treasure) Zen Master. Bao Zen Master transmitted the Dharma to Tie Niu Yuan (Iron Bull Distant) Zen Master. Yuan Zen Master transmitted the Dharma to Yue Ming Chi (Moon Bright Pond) Zen Master. These three generations of Zen Masters only recounted the words spoken during their meetings and the verses of entrustment. Yue Ming Chi Zen Master transmitted the Dharma of the Source Stream to Zhen Gong (True Merit) Great Master. When the Great Master Zhen Gong rose up and revived the school, he illuminated the lineage of Dahui (Great Wisdom). Great Master Zhen Gong first appeared in the Xiaoxiang Small Courtyard in Hunan, Chu. The monks passed down the stories of his Dharma talks in the hall and his private interviews, and the knowledgeable ones in the Sangha were amazed that he was a reincarnation of Dahui Zen Master. On the eighth day of the twelfth month in the year Xinwei of the Chongzhen reign (1631), the gold-offering benefactor, Nei Qing Tian Su'an (Inner Minister Tian Su'an), and the Zen Masters were at Juyun Zen Monastery (Gathering Cloud Zen Monastery) in Zhongzhou. After offering incense, he raised the whisk and said: 'From the ancient people, it was only because of this thing that they confused many heroes and trapped many accomplished scholars, and wasted much oil, salt, sauce, and vinegar. Today, this old monk, not yielding to sentiment, reveals it to you all. It is only necessary for you to bear it in mind during the twenty-four hours of daily life, in your walking, standing, sitting, and lying, in your dressing, eating, carrying water, and chopping wood. If you can bear it in mind, then heroes cannot confuse you, accomplished scholars cannot trap you, and oil, salt, sauce, and vinegar cannot be wasted.' And now, I ask, what is this thing? Investigate! There is a layman in Dongwu...
士劉墨仙。久游玄墓之門。持聖恩問道錄訪師。論及楊岐九峰之語。師徴云。正恁么時。楊岐在。前九峰在前。仙良久云。和尚又作么生。師便喝。仙云。者一喝。是前是后。師翹一足。仙禮拜。玄墓漢月藏禪師書至。師以為千里同風。即撾鼓升堂。說妙法語。語見聚云全錄。命維那。對眾宣讀其書。曰。大慧禪師。說盡人間禪病。四百年內。望之如渴人求井。不料一枝埋沒。向三峽錦江之上。前得來書。語錄已見作略過人。第未得從容談三月於水流石上。為恨不淺。茲聞已返峽中。略伸四問。萬乞答。我更欲禪師起已墜之禪於今日。令後輩。重見天日于座下。斷不令山野遺恨耳。書尾復致四問。曰。正睡著時與死了燒了。心之與性。牙齒打不著。須曏者里希取大用始得。如何是此處底大用。師答云。寧向太陽妝羅剎。不來黑暗扮睹音。二問。沿流不止。絕卻真照。照不到處。如河是吹毛用了急須磨。且道。磨個甚麼。師答折腳鐺里淡黃齏。三問。明處既已脫卻心性。切莫在離心性處躲跟。除此二途。如何相見。師答。才過驢胎。又闖馬腹。四問。近世野狐。都說心性禪。不知姓張始李。請禪師代答一轉語。貴圖天下衲僧脫卻腥臭。師答奪者老賊頭。拄杖拗折。莫言不道。已而師于回書之尾。亦致四問。以問漢師。作
【現代漢語翻譯】 士人劉墨仙，長期在玄墓禪師門下參學，帶著皇帝的恩旨，記錄並尋訪名師。談論到楊岐（Yangqi，禪宗雲門宗的著名禪師）和九峰（Jiufeng，楊岐的弟子）的語錄時，漢月藏禪師（Hanyuecang Chanshi）提問道：『正在這個時候，楊岐在哪裡？九峰又在哪裡？』劉墨仙沉思良久，回答說：『和尚您又如何呢？』漢月藏禪師便大喝一聲。劉墨仙說：『這一喝，是先還是后？』漢月藏禪師翹起一隻腳。劉墨仙隨即禮拜。 玄墓漢月藏禪師的書信寄到，漢月藏禪師認為這是千里之外心意相通，於是敲鼓升座，宣講精妙的佛法，這些話語都記錄在《聚云全錄》中。漢月藏禪師命令維那（Weina，寺院中負責維持秩序的僧人）當衆宣讀那封書信，信中說：『大慧禪師（Dahui Chanshi）已經說盡了人間的禪病，四百年來，人們仰望他就像口渴的人尋找水井一樣。沒想到我卻被埋沒，在三峽錦江之上。之前收到您的來信，語錄已經展現出您過人的才略，只是未能有幸與您在水流石上從容地談論三個月，深感遺憾。現在聽說您已經返回峽中，略微提出四個問題，懇請您回答。我更希望禪師您能重振已經衰落的禪宗於今日，讓後輩們在您的座下重見天日，斷然不讓山野留下遺憾。』 書信的結尾又提出了四個問題：『正在熟睡的時候，與死了燒了的時候，心與性，牙齒都咬不著，必須在這裡希求得到大用處才行。如何是此處的大用？』漢月藏禪師回答說：『寧願在太陽下裝扮成羅剎（Lu剎，惡鬼），也不在黑暗中扮演觀音（Guanyin，佛教菩薩）。』 第二個問題：『順著水流不止，斷絕了真正的觀照，觀照不到的地方，像河水一樣，吹毛求疵之後急需磨礪。那麼，磨礪什麼呢？』漢月藏禪師回答說：『折了腳的鍋里裝著清淡的醃菜。』 第三個問題：『明處既然已經脫卻了心性，千萬不要在離開心性的地方躲藏。除了這兩條路，如何相見？』漢月藏禪師回答說：『才過了驢胎，又闖入了馬腹。』 第四個問題：『近世的野狐禪（Yehuchan，指不正統的禪宗）都說心性禪，不知道姓張還是姓李。請禪師代為回答一句轉語，希望天下的僧人脫去腥臭。』漢月藏禪師回答說：『奪走老賊的頭，把他的拄杖拗斷。不要說我沒有告訴你。』 之後，漢月藏禪師在回信的結尾，也提出了四個問題，用來詢問玄墓漢月藏禪師，作為迴應。
【English Translation】 The scholar Liu Moxian had long studied under the Chan master Hanyuecang of Xuanmu. Carrying the emperor's grace, he recorded and sought out famous teachers. When discussing the sayings of Yangqi (Yangqi, a famous Chan master of the Yunmen School) and Jiufeng (Jiufeng, Yangqi's disciple), Chan master Hanyuecang asked: 'At this very moment, where is Yangqi? And where is Jiufeng?' Liu Moxian pondered for a long time and replied: 'What about you, venerable monk?' Chan master Hanyuecang then shouted loudly. Liu Moxian said: 'Is this shout before or after?' Chan master Hanyuecang raised one foot. Liu Moxian immediately prostrated himself. A letter arrived from Chan master Hanyuecang of Xuanmu. Chan master Hanyuecang believed that this was a meeting of minds from a thousand miles away, so he beat the drum and ascended the seat, expounding profound Dharma. These words are recorded in the 'Complete Records of Juyun'. Chan master Hanyuecang ordered the Weina (Weina, a monk in charge of maintaining order in the monastery) to read the letter aloud to the assembly. The letter said: 'Chan master Dahui (Dahui Chanshi) has already spoken of all the illnesses of Chan in the human world. For four hundred years, people have looked up to him like a thirsty person seeking a well. Unexpectedly, I have been buried, above the Jinjiang River in the Three Gorges. I received your letter before, and your recorded sayings have already shown your extraordinary talent, but I have not had the good fortune to discuss with you leisurely for three months on the flowing water and stones, which I deeply regret. Now I hear that you have returned to the Three Gorges, so I will briefly ask four questions, and I implore you to answer them. I hope even more that you, Chan master, can revive the declining Chan of today, so that future generations can see the light of day again under your seat, and I will certainly not let the mountains and fields leave regrets.' The end of the letter also raised four questions: 'When one is sound asleep, and when one is dead and burned, the mind and nature, the teeth cannot bite. One must seek great use here. What is the great use here?' Chan master Hanyuecang replied: 'I would rather dress up as a Rakshasa (Rakshasa, a demon) in the sun than play Guanyin (Guanyin, a Buddhist Bodhisattva) in the dark.' The second question: 'Following the flow without stopping, cutting off true illumination, the place where illumination cannot reach, like a river, after nitpicking, one urgently needs to grind. So, what to grind?' Chan master Hanyuecang replied: 'Pickled vegetables in a pot with a broken leg.' The third question: 'Since the mind and nature have already been shed in the light, do not hide in a place away from the mind and nature. Apart from these two paths, how can we meet?' Chan master Hanyuecang replied: 'Having just passed through the donkey's womb, one enters the horse's belly again.' The fourth question: 'Modern wild fox Chan (Yehuchan, referring to unorthodox Chan) all speak of mind-nature Chan, not knowing whether it is Zhang or Li. Please, Chan master, answer with a turning phrase, hoping that the monks of the world will get rid of the stench.' Chan master Hanyuecang replied: 'Seize the old thief's head and break his staff. Don't say I didn't tell you.' Afterwards, at the end of his reply, Chan master Hanyuecang also raised four questions to ask Chan master Hanyuecang of Xuanmu, as a response.
相問。用水一碗貯米七粒。架茅草十字在上。請道是甚麼義。二問<
贊曰。真師既出世于萬曆之間。我禪門正當肇興之時。至天崇間諸方有大名稱者。俱有書問交通往來。未見一言表出大慧宗系之名。何也。無乃各闡己宗為急務。未暇輕重之耶。然亦是吳越燕趙眾生鮮福。未獲沾師法雨耳。康熙丙寅冬。余為天童封龕佛事。經四明。過壽昌禪林訪舊。遇師之玄孫統公別庵禪師。始悉真師三代全錄。不得不為之傳。補入僧寶。否則闕典之責。其在余乎。
(有正錄三卷。並師下三世語錄若干卷。屬四川向化侯譚養元捐俸梓板。附嘉興楞嚴藏流通。)。
南宋元明僧寶傳卷十五終
No.
【現代漢語翻譯】 現代漢語譯本：有人提問：用一碗水盛著七粒米，上面用茅草架成十字，請問這是什麼意思？又問：溈仰宗的九十六種圓相，收盡了六義，請問有一個收在哪一義里？再問：古人說，『八角磨盤在空中行走』，不知是空在走磨，還是磨在走空？又問：『老鼠吞大象，蛤蟆口咬著，吞不入，拖不出，蒼頭老兒跳一步』，請下一句轉語。漢地的禪師或許有回答，但這裡沒有記載。真師的說法，垂示機鋒勘驗辨析，大概就是這樣。有《正錄》十卷，《廣錄》三十種，共六十六卷，由水部尚書郎熊汝學捐出俸祿刊行。書版儲存在忠州治平禪院，是法孫燈來編次的。燈來住在高峰，是鐵壁慧機的兒子。
讚語說：真師出生在萬曆年間，正是我禪宗門派應當開始興盛的時候。到了天啟、崇禎年間，各處有大名聲的人，都有書信往來。但沒有見到一句話表明是大慧宗的宗系。為什麼呢？恐怕是各自闡揚自己的宗派是當務之急，沒有空閑顧及輕重緩急吧。然而這也是吳越、燕趙一帶的眾生缺少福報，沒有能夠沾到真師的法雨啊。康熙丙寅年冬天，我為天童寺封龕做佛事，經過四明，到壽昌禪林拜訪舊友，遇到了真師的玄孫統公別庵禪師，才詳細瞭解了真師三代的全部記錄，不得不為他作傳，補入《僧寶傳》，否則就承擔了缺失典籍的責任。這個責任就在我身上了。
（有《正錄》三卷，以及真師下三世的語錄若干卷，由四川向化侯譚養元捐出俸祿刊印，附在嘉興楞嚴藏中流通。）
《南宋元明僧寶傳》卷十五終
【English Translation】 English version: Someone asked: 'Using a bowl of water containing seven grains of rice, with a cross made of thatch placed on top, what is the meaning of this?' Another question: 'The ninety-six types of circular symbols of the Weiyang (溈仰) School, completely encompass the six meanings. Which meaning does one of them encompass?' Another question: 'The ancients said, 'An octagonal millstone walks in the sky.' Is it the sky walking the millstone, or the millstone walking the sky?' Another question: 'A mouse swallows an elephant, a toad bites it, unable to swallow it, unable to drag it out, an old man with a dark complexion takes a step.' Please provide a turning phrase. Perhaps Chan masters in the Han region have answered this, but it is not recorded here. The True Master's (真師) teachings, displaying opportunities for examination and discernment, are roughly like this. There is a 'Correct Record' (正錄) in ten volumes, and a 'Comprehensive Record' (廣錄) in thirty types, totaling sixty-six volumes, which were published with the donation of salary by Xiong Ruxue (熊汝學), the Vice Minister of the Ministry of Water Resources. The printing blocks are preserved in the Zhiping Chan Monastery (治平禪院) in Zhongzhou (忠州), and were compiled by Dharma-grandson Denglai (燈來). Denglai resided at Gaofeng (高峰), and was the son of Tiebi Huiji (鐵壁慧機).
The eulogy says: 'The True Master (真師) was born during the Wanli (萬曆) era, precisely when our Chan school should have begun to flourish. During the Tianqi (天啟) and Chongzhen (崇禎) eras, those with great reputations everywhere had correspondence. However, not a single word was seen indicating the lineage of the Dahui (大慧) School. Why is that? Perhaps each person was focused on promoting their own school as the urgent task, without time to consider priorities. However, this is also because the sentient beings of Wu (吳), Yue (越), Yan (燕), and Zhao (趙) lacked blessings, and were unable to receive the Dharma rain of the True Master (真師). In the winter of the Bingyin (丙寅) year of the Kangxi (康熙) era, I performed the enshrinement ceremony at Tiantong Monastery (天童寺), passed through Siming (四明), and visited old friends at Shouchang Chan Forest (壽昌禪林), where I met the great-grandson of the True Master (真師), Chan Master Tonggong Bie'an (統公別庵), and learned in detail about the complete records of the three generations of the True Master (真師). I had no choice but to write a biography for him and add it to the 'Biographies of Eminent Monks' (僧寶傳), otherwise I would bear the responsibility of lacking canonical records. That responsibility rests on me.'
(There are three volumes of the 'Correct Record' (正錄), as well as several volumes of the recorded sayings of the three generations after the True Master (真師), which were printed with the donation of salary by Tan Yangyuan (譚養元), the Marquis of Xianghua (向化) in Sichuan (四川), and circulated attached to the Jiaxing Lengyan Treasury (嘉興楞嚴藏).)
End of Volume Fifteen of the 'Biographies of Eminent Monks of the Southern Song and Yuan-Ming Dynasties' (南宋元明僧寶傳)
1562-D 南宋元明僧寶傳后敘
祖師云。佛者。心清凈是。法者。心光明是。道者。處處無礙凈光是。三即一。皆空而無實有。旨哉言矣。是以。入祖室登祖位者。徹其淵底。提大機用。剪諸見林。截異端網。如滴獅乳。如鼓師弦。聖凡莫得描摹而淺深之。良以此也。吾師幻𦨱融和尚。以承先啓後爲念。出繕本一帙。授磊曰。此乃山僧出匡廬時二十載江湖所集。南宋元明諸尊宿。大機大用之實錄也。汝盍勉之。磊退而珍誦徹見。吾師為道為法。良匠苦心。歷溯二十世。至虎丘隆祖。乃至大慧洞下諸宗。計五十三人。妙唱嘉猷。師師道合。一代時教。眼目俱備。郁乎文哉。所謂一月臨江。千江之月俱映。一佛出世三世諸佛齊彰。信不誣也。或曰。此傳。始自三佛之下佛燈真際。而至博山雲門天童悟祖輩而止者何耶。且方今之世。垂慈展拂。遍溢支那。豈其是非未定而止之者歟。曰。否否。蓋順治至康熙年間。諸老宿。順闡逆化。行解相應者。不無其人。率皆屬吾師翁。弘覺忞老人。為之碑銘。狀其生平最詳。業已流通宇內。稱不朽矣。當今天下公論。以吾師翁之眼目。料揀五宗。不爽毫髮。雖大慧中峰。莫能右之。磊小子。敢復浪贅蛇足哉。茲不揣荒謬。承吾師命。補收洞濟兩宗五百年中大有相關法化者
【現代漢語翻譯】 現代漢語譯本： 祖師說：『佛』，就是心清凈；『法』，就是心光明；『道』，就是處處無礙的凈光。三者實為一體，皆是空性而無實體。這些話真是精闢啊！因此，凡是進入祖師之室、登上祖師之位的人，都能徹底瞭解其深奧之處，運用大機大用，剪除各種見解之林，截斷各種異端之網，就像滴入獅子乳，又像彈撥師曠的琴絃，聖人凡人都無法描摹其深淺。原因就在於此。 我的老師幻𦨱融和尚，以承前啓後爲念，拿出繕寫的一部書，交給磊說：『這乃是山僧我離開匡廬時，二十年遊歷江湖所收集的南宋元明諸位尊宿，大機大用的真實記錄。你好好努力吧。』磊退下後，珍重地誦讀，徹底領悟。我的老師爲了道爲了法，真是良工苦心。追溯二十世，到虎丘隆祖，乃至大慧宗門下，共計五十三人。他們的精妙唱和，師師相合，一代時教的眼目都具備了，真是文采斐然。正所謂『一月臨江，千江之月都映照；一佛出世，三世諸佛齊彰顯』，確實不虛啊！ 有人問：『這部傳記，從三佛之下的佛燈真際開始，到博山雲門天童悟祖輩為止，是什麼原因呢？況且當今之世，垂慈展拂，遍佈支那，難道是因為是非未定才停止的嗎？』回答說：『不是的。順治到康熙年間，諸位老宿，順應時勢闡揚佛法，逆境中也能教化，修行與理解相應的人，並非沒有。他們都屬於我的老師翁，弘覺忞老人的門下，老人為他們撰寫碑銘，詳細記載他們的生平，已經流通於天下，被稱為不朽之作了。當今天下公認，以我的老師翁的眼光，評判五宗，沒有絲毫差錯，即使是大慧宗杲、中峰明本也無法超越。我磊小子，怎敢再多此一舉，畫蛇添足呢？』因此我不揣冒昧，奉我老師之命，補充收錄洞濟兩宗五百年中，大有相關法化的人物。
【English Translation】 English version: The Patriarch said: 'Buddha' (Buddha), is the purity of mind; 'Dharma' (法), is the light of mind; 'Tao' (道), is the unobstructed pure light everywhere. The three are one, all are empty and without substance. These words are truly profound! Therefore, those who enter the Patriarch's room and ascend to the Patriarch's position can thoroughly understand its depths, utilize great opportunities and great functions, cut down the forests of various views, and cut off the nets of various heresies, just like dripping lion's milk, or plucking the strings of the music master Kuang's zither, neither saints nor mortals can describe its depth. The reason lies in this. My teacher, the monk Huanpu Rong, with the thought of inheriting the past and opening up the future, took out a copy of the book and gave it to Lei, saying: 'This is a true record of the great opportunities and great functions of the venerable monks of the Southern Song and Yuan Dynasties that I, the mountain monk, collected during my twenty years of traveling around the world after leaving Mount Lu. You should work hard.' After Lei retreated, he cherished and recited it, thoroughly understanding it. My teacher, for the sake of the Tao and the Dharma, was truly a good craftsman with painstaking efforts. Tracing back twenty generations, to Longzu of Tiger Hill (虎丘隆祖), and even to the disciples of the Dahui (大慧) sect, there were a total of fifty-three people. Their exquisite chanting and harmony, teacher after teacher, were in agreement, and the eyes of the teachings of a generation were all complete, truly brilliant. As the saying goes, 'One moon reflects in the river, and the moons in a thousand rivers are all reflected; one Buddha appears in the world, and the Buddhas of the three worlds all manifest,' it is indeed not false! Someone asked: 'This biography, starting from the Buddha-lamp Zhenji (佛燈真際) below the Three Buddhas, and ending with the ancestors of Boshan (博山), Yunmen (雲門), and Tiantong Wu (天童悟), what is the reason? Moreover, in today's world, compassion is extended and the dust is swept away, spreading all over China, is it because the rights and wrongs have not been determined that it has stopped?' The answer is: 'No, no. During the Shunzhi (順治) to Kangxi (康熙) years, the venerable elders, in accordance with the times, expounded the Dharma, and those who could teach and transform in adversity, and whose practice corresponded to their understanding, were not without them. They all belonged to the disciples of my teacher, the old man Hongjue Min (弘覺忞), who wrote inscriptions for them, recording their life stories in detail, which have already been circulated throughout the world and are called immortal works. Today, the world recognizes that with the vision of my teacher, the old man, judging the five sects, there is not the slightest mistake, even Dahui Zonggao (大慧宗杲) and Zhongfeng Mingben (中峰明本) cannot surpass him. How dare I, Lei, add to it and draw a snake with feet?' Therefore, I do not presume to be absurd, and I obey my teacher's order to supplement and include the figures of the Dongji (洞濟) two sects in the past five hundred years who have great related Dharma transformations.
。又四十一人。參吾師所撰。共訂十有五卷。屬會稽王公大俍。較而成集。寧供將來之賢聖。經云。諸供養中。法供為最。乃俾教外別傳之心法。弘通流佈。則古今十世。大機大用之旨。熾無間矣。康熙甲辰年佛成道日門。弟子性磊拜題。
No. 1562-E 重刻僧寶傳記
康熙丁未孟夏日。紫籜草堂夜煌。百物俱燼。監院真。發見其傳。稿在東山竹園。竟不知誰何將出。深異祖師光明。真言妙行。入火不壞。即走問諸山有道知識。諸山。樂助就梓印行。于離亂之世。然山路遙僻。剞劂氏非名手。俗而且拙。部屬點畫。不無訛舛。其板蛀朽。十將有二。不堪再用。今得四明王生世雄番板。于瑞雲精舍。書記明慧對字。成於乙丑季秋。是為記。
【現代漢語翻譯】 現代漢語譯本：又有四十一人，參考了我的老師所撰寫的書籍，共同修訂成十五卷。委託會稽王公大俍（人名）校對成集。希望能夠供養將來的賢聖。經書上說：『在各種供養中，法供養是最殊勝的。』於是使得教外別傳的心法，得以弘揚流通。那麼古今十世，大機大用的宗旨，就會熾盛而不間斷了。康熙甲辰年佛成道日，弟子性磊（法號）敬拜題寫。
重刻僧寶傳記
康熙丁未年孟夏日，在紫籜草堂的夜晚，燈火通明。所有的東西都燒燬了，監院真（法號）發現這部傳記的草稿在東山竹園，竟然不知道是誰拿出來的。深深地感到祖師的光明，真言妙行，入火而不壞。立即去詢問各山有道的知識分子，各山都樂於資助刊印發行。在離亂的世道中，然而山路遙遠偏僻，雕刻的人不是名家，手藝粗俗笨拙，以致於部屬點畫，不免有錯誤。原來的木板蛀蝕朽爛，十分之二將近不能再用。現在得到四明王生世雄（人名）重新刻板，在瑞雲精舍，由書記明慧（法號）校對文字，于乙丑年季秋完成。這就是記。
【English Translation】 English version: Furthermore, forty-one people consulted the writings of my teacher and jointly revised them into fifteen volumes. They entrusted the task of collation and compilation to Wang Gong Da Liang (a person's name) of Kuaiji. It is hoped that this will be an offering to the wise and virtuous in the future. The scriptures say, 'Among all offerings, the offering of the Dharma is the most supreme.' Thus, the mind-to-mind transmission outside the teachings can be widely disseminated. Then the essence of great potential and great function throughout the ten ages, past and present, will flourish without interruption. Respectfully inscribed by disciple Xing Lei (a Dharma name) on the day of Buddha's enlightenment in the year Jia Chen of the Kangxi reign.
Reprinted Biographies of the Sangha Treasures
On a bright night in early summer of the Ding Wei year of the Kangxi reign, at the Zizhuo Thatched Cottage, everything was burned. The supervisor, Zhen (a Dharma name), discovered the draft of this biography in the Zhuyuan (Bamboo Garden) of Dongshan, not knowing who had taken it out. He deeply felt the light of the patriarch, the wondrous practice of true words, which remained intact even in the fire. He immediately inquired among knowledgeable individuals from various mountains, and they were all happy to contribute to its printing and distribution. In this chaotic world, however, the mountain roads are remote and secluded, and the engravers are not renowned, their craftsmanship being crude and clumsy, so that the strokes and dots of the text are inevitably flawed. The original wooden blocks were worm-eaten and decayed, nearly two-tenths of them unusable. Now, Wang Sheng Shixiong (a person's name) of Siming has re-engraved the blocks, and at the Ruiyun Monastery, the scribe Minghui (a Dharma name) proofread the text, completing it in the late autumn of the Yi Chou year. This is the record.